an epistle of publius lentulus written to the senat and people of rome concerning the true description, and portraiture of iesus christ, gathered out of an old manuscript booke, in the library of the college of brasennose in oxford. lentulus, publius. this text is an enriched version of the tcp digital transcription a47703 of text r41369 in the english short title catalog (wing l1095c). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a47703 wing l1095c estc r41369 31355199 ocm 31355199 110345 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47703) transcribed from: (early english books online ; image set 110345) images scanned from microfilm: (early english books, 1641-1700 ; 1744:8) an epistle of publius lentulus written to the senat and people of rome concerning the true description, and portraiture of iesus christ, gathered out of an old manuscript booke, in the library of the college of brasennose in oxford. lentulus, publius. 1 sheet ([1] p.). s.n., [london : 1650?] place and date of publication from wing (2nd ed.) imperfect: stained. reproduction of original in the british library. eng jesus christ -historicity. broadsides -london (england) -17th century. a47703 r41369 (wing l1095c). civilwar no an epistle of pvblivs lentvlvs vvritten to the senat and people of rome, concerning the true description, and portraiture of iesus christ, g lentulus, publius 1650 400 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion an epitle of pvblives lentvlvs vvritten to the senat and people of rome , concerning the true description , and portraiture of jesuschrist , gathered out of an old nanuscript booke , in the library of the college of brasennose in oxford . in the time of octavius cesar ; when it was accustomed that those who were gouernours of provinces , and countries vnder the senate , and people of rome , did certefie the senators who were at rome of all strange events , and novelties , which happened in their severall countries , and climats of the world : publius lentulus at that time , being in iuric the gouernour ouer that country , wrot vnto the senate and people of rome in these words . there arised in my time , and yet there is a man of great power and vertue , whose name is jesus christ , who is called the prophet of the truth : and of his disciples is called the sonne of god : hee raiseth vp the dead , and healeth maladies , and diseases of the people , he is of stature tale , and comely , of countenance graue , whom who so beholdeth cannot but loue , & withal feare him , his haires are of the colour of a ripe filbird , plaine and smooth almost to the eares , from the eares curled and somewhat paler , and brighter of colour ; from the shoulders tost and carried with the wind , being divided in the midst of the head after the manner of the nazarits : his forehead smooth and passing faire , his face without any the least staine , or wrincle , beautified with a moderate ruddinesse , his nose and mouth very well proportioned , hauing his beard full and copious , of the same colour with his haires not very long , but forked in the midst , his looke quick and cheerefull , his eies shining & cleere : he is merry but with modestie , and gravity , whom never any man knewe to laugh , but often to weepcin reproofe he is terrible , in admonishing milde , his hands and armes comely to behold , in talke sober , distinct , and modest , beautifull , faire , aboue others the fonnes of men . farewell a brief remembrancer, or, the right improvement of christ's birth-day. t. c. 1672 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b01939 wing c128a interim tract supplement guide c.20.f.4[178] 99885020 ocm99885020 182847 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b01939) transcribed from: (early english books online ; image set 182847) images scanned from microfilm: (early english books; tract supplement ; a4:2[179]) a brief remembrancer, or, the right improvement of christ's birth-day. t. c. 1 sheet ([1] p.). printed by e.t. and r.h. for william miller at the gilded acorn in s. pauls church-yard, near the little north door, london, : 16[72]. signed: collected by t.c. "licensed and entred [sic] according to order." verse: "the glorious day doth now begin to dawn ..." imperfect: cropped at foot affecting imprint; date of publication suggested by wing. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -poetry -early works to 1800. christmas -poetry -early works to 1800. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 john pas sampled and proofread 2008-06 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a brief remembrancer , or , the right improvement of christ's birth-day . the glorious day doth now begin to dawn ; now is the curtain of thick darkness drawn : now doth the lord of all things condescend to take up in a stable , and be pen'd within a dirty manger : now thou' rt blest ignorant inn with this most glorious guest . and now the saviour of the world 's reveal'd from heaven to shepherds watching in the field . the glory of an angel did surround them : the glory was so great , it did confound them . fear not , said he , perceiving them afraid , fear not all , be not at all dismay'd : 't is joyful tydings that i come to bring , this day is born your sav'our and your king ; in bethlehem you 'l find it as i said , the babe's wrapt up , and in a manger laid . and hardly had the angel made an end , but there whole quires of angels did attend that king with hallelujahs to adore , that sitteth on the throne for evermore . glory to god on high , peace on the earth , good will to men they sung with holy mirth . then ran the shepherds to the town , and saw mary and joseph , and the babe in straw . they fill'd the town with fame ; and their relation fill'd all that heard the same with admiration . but mary pondr'd all things in her heart : and they with joy and praise to god depart . him at the time prefixt they circumcis'd , naming him jesus , as they were advis'd . some five weeks after that , his parents went up to jerusalem him to present . now while they were i' th' temple , came to them old upright simeon of jerusalem . who by the spirit had been certifi'd of seeing god's anoynted , ere de dy'd . fill'd with the holy ghost he came in hast , and in his arms that holy child embrac'd . now let thy servant lord ( said he ) decease according to thy holy word in peace ; for i have seen the thing i waited for , now i have seen my lord my saviour . anna , a proph'tess also thither came to render praise and glory to his name , affirming jesus to be christ , to them that waited for him at jerusalem . the wise-men from the east enquire for one born amongst them to sit on judah's throne : we 've seen said they the star of your great king , and came to worship with our offering . herod's amaz'd with this strange suddain news , with all the learned rabbies of the jews : and having askt the hebrew doctors , where messiah should be born ? 't was made appear that beth'lem was the place : from bethlehem micah sends forth this ruler over them . then herod , after private conference about the star's appearing , sent them thence : desiring them to search and find him out , then to return , and tell him where about . but warn'd of god to flee the tyrant , they returned home again another way . but seeing he was mockt , in cursed fury resolves the death of every child in jury . but the all-piercing eye this secret views , and unto joseph swiftly sends the news . up ( said the angel ) take the child , and 's mother ; this place is not secure , go seek another . herod hath murd'rous thoughts , his rage is stir'd , go dwell in egypt , till i bring you word . joseph obey'd , and there he stay'd , till thence god call'd his son , as he had done long since . christ's four houses . his first house was the blessed virgin 's womb ; the next a cratch , the third a cross , the fourth a tomb. we often read our blessed saviour wept ; but never laught , and seldom that he slept : ah sure his heavy eyes did wake and weep for us that sin , so oft , in mirth and sleep . o thou that wert the king of heav'n and earth , how mean was thy attendance at thy birth ! a manger was thy cradle , and a stable thy privy chamber , marys knees thy table . thieves were thy courtiers , & the cross thy throne . thy dyet gall ; a wreath of thorns thy crown ; all this the king of glory endur'd and more , to make us kings that rebels were before . faith in this jesus is the substance of things not seen , and the evidence of things hoped for : by which faith abel offered , enoch was translated , noah warned and prepared an ark , to the saving of him , and his condemning the world ; abraham by this faith , when called obeyed , and was a sojourner in the land of promise ; through faith sarah conceived when she was past age ; after this abraham being tryed offered up isaac ; by faith isaac blessed jacob and esau concerning things to come ; by faith jacob when he was dying blessed the sons of joseph ; by faith joseph when he dyed made mention of the departure of israel out of egypt . by faith moses when he was born , was hid , and at age refused to be called the son of king pharaoh's daughter , rather chusing to suffer affliction with god's israel in affliction ; for the esteem of the reproach of christ , he forsook egypt , kept the passeover , passed through the red sea. by faith the walls of jericho fell , and rahab the harlot by faith escaped . faith upheld gideon , barak , sampson , jephtha , david , samuel , and the prophets , who through faith subdued kingdoms , obtained promises , stopped the mouths of lions , quenched the violence of fire , &c. women received their dead raised to life , others were tortured , others tryed with cruel mockings and scourgings , others were stoned , sawn asunder , tempted , slain with the sword ; and others wandred about in sheep-skins and goat-skins being destitute , afflicted , tormented , of whom the world was not worthy ; they wandred in desarts , and in mountains , and in dens and caves of the earth , and these all obtained a good report through faith in this jesus . let the perished unbelieving israelites mind you of infidelity , and the condition of faln angels reserved in chains awake you , the suffering sodomites in eternal fire affright you to leave off these spots of feeding without fear , of drinking without measure : foam not out your own shame ; leave off ungodly deedes , hard speeches , rash censures ; mock not at piety , but hate the garment spotted by the flesh ; oh all you that pretend to keep christ's time and to observe christ's day , be in love with christ's wayes and worship , which is in spirit and truth . collected by t. c. reader , there is lately extant divine examples of god's severe judgments upon sabbath-breakers in their unlawsul sports , collected out of several divine subjects , viz , mr. h. b. mr. beard , and the practice of piety : a fit monument for our present times , &c. licensed and entred according to order london printed by e. t. and r. h. for william miller at the gilded acorn in s. pauls church-yard , near the little north door . 167● the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. 1605 approx. 13 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a67923 stc 3867.5 estc s3788 33150978 ocm 33150978 17264 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67923) transcribed from: (early english books online ; image set 17264) images scanned from microfilm: (early english books, 1475-1640 ; 1872:17) the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. [16] p. by zacharias heyns, printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth : 1605. title and imprint also printed in hebrew characters. hebrew title romanized: mishpaḥat daṿid ʻal bene hamalkhut ʻim seder ʻolam ʻad geʼulat [yoshve tekhel kedem?] berit hamashiaḥ. parallel texts, english on recto and hebrew on verso, reading right to left. signatures: [a]⁴, b⁴. reproduction of original in: bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy -early works to 1800. judaism -controversial literature -early works to 1800. 2003-03 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-06 olivia bottum sampled and proofread 2003-06 olivia bottum text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie of david , for the sonnes of the kingdome , vvith a chronicle vnto the redemtion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth by zacharias heyns . 1605. to the renovvned in ievvish learning , abraham rvben archisynagoge in constantinople , vvordes of peace and truth , famovs sir , i promised to shevv you the vvays of our favth largely , vvhen the king of scotland should be king of england . the day is come , and vvhat i longed for i haue seene . and novv i vvil declare in print what i did before in vvriting . and i vvil beginn from the house of dauid , and the chronicle for herein the heart of the most is deceyved and wandereth . aftervvards ( if god wil , ) i vvil shevv the joynctes of al the holy bible , and the superfluity of the thalmud . god giue you knowledge for dauids house : where the sonnes of salomon fayle : and vvhere the seede of nathan his brother doth come hey●e to the kingdome . in iechonias solomons seede fayleth : according to the vvord of the eternall , by ieremy both of iehoiachim and iechonias , of iehoiakim thus speaketh god. he shall haue none to sitt vppon the throne of dauid ▪ and of iehoiachin thus sayth the eternall : o earth earth , earth heare the vvord of the eternal ▪ vvrite this man childles : a man that shall not prosper in his dayes . for none shall euer prosper of his seede : to sitt vppon the throne of dauid ; and to rule in iudah ; this is the oath of god vvhich is neuer called back by no repentance : as the repentance of moses could not call back gods oath for his going into the land of chanan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now i will shew you the tvvo houses of dauid vnto the captiuity in the one table , and in the second , vnto the redemption . dauid . salomon . nathan , roboam . mattatha abia. mainan . asa. melea , iosaphat . eliakim ioram . ionan . ochozias . ioseph . ioas. iudah . amasias . symeon ozias . leuj . ioatham . matthat . achaz . iorim . ezekias eliezer . manasses . iose. amon. er. iosias . elmodad . ioakim . cosam iechonias . addj.   melchj .   nerj ,   salathiel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruationes vpon the destruction of the kingdome . in the begining of the captiuitie before the death of iehoiakim nabucadnezar saw a great image resēblinge the kingdomes of the heathen : as babel , and paras , & alexanders house , and the kingdomes of his princes which reigned in egypt , and in the north also christ was sene as a stone cut out without handes , which smote the image vpon the legges of iron and clay , and brused them : and they became as chaff frō a barne flore , and the winde toke them away and no place was found for thē : and the stone which stroke the image became a great mountain and filled all the earth . both true is the vision and the exposition is sure , and as the holy ghost seauen times expoundeth † these kinges , the kinges that persecuted , so he recordeth the familie of christ by nathan his ancestor , from salathiel and zorobabel ( whom the kinges of babel robbed ) in two houses of zerobbabel whose name was in babel , glad-in-sorow bicause he was glad in sorow , and beleued ( ier. 51. ) till zaru ( they , fanned ) babel , as chaff frō corne , and bel-she-azar . 1. bel l. of store , became bel a fyer of sorow : and fire ate him vp : so his sonnes had two names : mesullam was called abihud ; and ananias , rhesa ; and these were persecuted by the kinges of elam , and iauah , the house of alexander , and the house , of ptolomy in egypt : also by the house of seleucus in the northe : he reigned ouer 72. kingdomes . and the same yere that christ iehoua our righteousnes was borne in beth-lechē now the romane had bestript them from al kingdomes vnder heauē : and the kingdome of heaue which cannot be corrupted , was knowen : and from the east persian wisemen came to ierusalem to worship christ and to kisse the sonne , in whom all that trust are happy . and this is his family , zorobabel , s. of salathiel . abiud or mesullam rhesa , or ananias eliakim ▪ iohanna . azor iudah . sadoc ioseph . achim . semej elihud . mattathias ▪ eleazer . mahath . matthan . nagge . iacob . chesli . ioseph : the husband of mary , the mother of christ : therfore he is called the sonne of ely the father of mary . nachum .   amos.   mattathias .   ioseph .   ianna .   melcj ,   leuj .   matthat .   ely.   mary .   iesus . and this is the name vvherby they shall call him : iehoua our righteousnes ier 23. and 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and novv , remember the dayes of old consider the yeres of all generations . from adam vnto tharaes departure to paradise are 2083. yeres . and the lord toke thara to him before abraham went forth vnto the lād of chanaan . this shineth cleare by the plain nes of the text . and philo of alexandria is a witnes , in peregrinat : fol 284 , and bresith rabba vpon gen . also the holy ghost in the new testament , in the actes of the apostles . and abraham was seauenty fiue yeres old when his father died at 205. and he begate abraham at 130. as adam at that age begate seth , & iacob , at that age , went into egypt . so god dealeth in wonderfull sort , for ease to our remembrance in matters of like dignity . and al is settled , & the order goodly , & there is nothing croked or writhen of all this : behold it , we haue serched it heare , it and know for thy good . and hitherto the yeres are fastened together . the number of the yeares is sealed sure : they touch one another , & no spirit can come betwixt them , they cleaue one to an other , they hold fast & will not be separated . also these be equally sure . presently after ●hara went to the paradise of god , the lord sayd vnto abraham , goe thou &c & all families of the earth shal be blessed in thee : meaning in christ , the iust king , & king of peace & sacrificer for euer after the order of melchisedek . now then conceaue the worde & perceaue that which the eye may see from the calling of abraham , vnto the passeover kept in aegypt , are 430. yeres . so the seuenty interpreters ex pound . ex 12. 40. and the thalmud ierusalemy in megila . also these times folowing are past al doubt : in the 480. yere after the children of israel left aegypt , salomon built an house to the lord. now the dayes that salomon reigned at ierusalem over all israel were 40. yeres . at theyr end the yeres of the world were 3029. the siluer chayne will not be loosed : & the golden revolution of time will not be brokē of : and the bucket of the holy spring will not be burst , nor the wheele duly turning the heauens wil be rent at the cisterne of the story house , for any whit of these times . now come & see the yeres of the kingdome of iudah . the sin of israel was fastened to their head 390. yeres . for here many agree , iewes & christians . and these wordes hath don isaak barbinel vpon ezek. 4. it is well knowen that since the time that the kingdomes were devided they reigned in iuda from roboam vnto the destruction of the temple 390. yeres exactly , according to the testimony of the scriptures . and vnto the same effect it is sayd in cabala of dauid ben ▪ abraham , the tēple stood 427. yeres . subduct thence the 37 of salomons kingdome , & there remayne 390. for the kingdome of asa. and many of vs christianes haue in tables set forth lernedly this iust summe with all the particulars . so the yeres of the world before the destruction of the temple amount vnto 3418. and then there had passed 18. of babels 70. adde 52. & you shal come vnto the end of the transmigration in 3470 and this place maketh an end of reckoning by the date of earthly kinges . now israel wold not beleaue that all was vanity vnder the sunne , vntill they saw the kingdome of salomon spent & rent vp : also they saw the kinges of babel how they came to nought in a moment , ended , wasted with horronr . and now men of sagenes wold cōsider , & pereccaue , and beleve , that the kingdome of christ is a kingdome of the world to come . and the angel gabriel is sent from heauen , to shew the time of this kingodme vnto daniel full of grace . he sone told cyrus the sone of great sem , & told darius s. of iapheth when god wold persuade iapheth to dwel in the house of sē . also all their king domes had heard of this mattter that a king should be manifested at ierusalem which should rule from sea to sea , & from the riuer to the endes of the earth : & the time was prefixed , to be 490 , yeres , from the decree of cyrus to restore & build ierusalem . and the begining of this time had sene the fall of babel , the house of nemrod , likewise the mouth of lions was stopped , & a decree vvas published to worship daniels god , & this decree did darius the sonne of iapheth publish . cyrus also , his felow in kingdome , published in letters patentes , the god of heauen , & his people , & theire returne to ierusalem , & the building of the tem ple. in the same sort , iuda loved ierusalem , & left the land of the north for mount sion . all these poinctes renowmed the beginning of the time whence rekoning should be taken , for the kingdome shewed by the angel gabriel . but the end was more honored fiō god by the death of messias : when he powred out his soule a sacrfice for sin and darkened the sun at none day : & the earth trembled & quaked : & they who slept in the dust of the earth awaked : & christ arose the third day : who 40. dayes viewed the assemblies of the faithfull : & was taken vp into heauen : & at pentecost , he sent downe to his disciples a fierie law : whe reby the fishers of galilie spake eloquently in all tongues . their writinges testify , thatin the tōgue of iauan they passed all the dwellers in the isles of elisa , & the vvord of god nedeth not mortal mans testimonie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most noble lady , our gracious queene anne . from the citie ( most gracious queene ) of constantin , son to brettish helen , a very lerned iew wrotte vnto britanie to haue hebrew instruction of christianiiie . and i haue in a litle book comprised for him in few wordes , the greatest matters to stay , christianes in there groundes : & to stay iewes from longer misbeliefe . and this part , in ebrem & english for english matrones , i commend , with all that shall come such fro me , to your graces care & charges . as you are engraffed into the nobilitie of helens house , the spirituall , reparing of her sonnes towne is a kind of debt layd vpon our nation : and none in the world be so likely to driue thence the turk , as your maiesties familie may be thought : layng the gospell , as constantin did , the foundation of all successe , & teacing the east to take a better gouvernour . your graces most humble hvgh brovghton ▪ notes, typically marginal, from the original text notes for div a67923-e870 in the book of the gracious man , the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. 1651. this text is an enriched version of the tcp digital transcription a53922 of text r216923 in the english short title catalog (wing p1033). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 19 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53922 wing p1033 estc r216923 99828636 99828636 33067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53922) transcribed from: (early english books online ; image set 33067) images scanned from microfilm: (early english books, 1641-1700 ; 1956:9) the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. 1651. [2], 14 p. printed by g.m. for iohn bellamy, at the signe of the three golden-lyons near the royall-exchange, london : 1646. reproduction of the original in the bodleian library. eng jesus christ -devotional literature -early works to 1800. christianity -early works to 1800. a53922 r216923 (wing p1033). civilwar no the kernell of christianity: containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the wo peck, francis 1646 3108 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion the kernell of christianity : containing a short , yet fvll summe of our communion with christ . by francis peck mr of arts , minister of the word and pastor at hartford . imprimatur iohn downam . london , printed by g. m. for iohn bellamy , at the signe of the three golden-lyons near the royall-exchange , 1646. the kernell of christianity . what is every one bound to know that looks to be saved ? a. two things . 1. something concerning god . 2. something concerning man . q. what ought you to know and beleeve concerning god ? a. that there is own most glorious god . deut. 6. 4. exod. 33. 18. q. how doth it appear that god is so glorious ? a. in four particulars . 1. in his essence , which is incomprehensible . 2. in his attributes , which are those divine perfections whereby he makes himself known to us , which attributes are not qualities in god , but nature . gods justice is god himself , and gods power is god himself , &c. 3. in his persons , which are three . 1. the father begetting . 2. the sonne begotten . 3. the holy ghost proceeding . 1. the father 2. the sonne 3. the holy ghost is glorious in regard of election . redemption . application . 1. the father 2. the sonne 3. the holy ghost is glorious in choosing the house . purchasing the house . dwelling in the house . that is in the heart of a poor sinner . 4. in his works . q. what are those ? a. 1. his decrees of election . reprobation . 2. his works of creation . providence . q. what ought you to know and beleeve concerning his work of creation ? a. that this one glorious god made all things of nothing in six dayes in excellent order and very good . heb. 11. 3. exod. 20. 11. gen. 1. 21. q. what ought you to know and beleeve concerning the work of providence ? a. that this one glorious god , wisely ordereth , governeth , and disposeth of all things , even to the least circumstance , mat. 6. 26. &c. and 10. 29 , 30. q. what ought you to know and beleeve concerning man ? a. these six things following : 1. what was the glorious , and happy condition of man by creation . 2. what that miserable , and lamentable estate is , that man is now fallen into . 3. what jesus christ is , the onely means of deliverance out of this estate . 4. what faith is , the only means of applying christ , and how it is wrought in the soul . 5. what that happy estate is , that every man that is in christ by faith , is brought unto . 6. what kinde of thankfulnesse , and life it is , that god requires of all them that be in this estate by christ . q what are you to know concerning the glorious condition of man by creation ? a. god created all man-kind in his own image . q. wherein did the image of god consist ? a. in perfect knowledge , righteousnesse and holinesse . col. 3. 10. ephes. 4. 24. q. man being created in a most happy condition , wherein did his happinesse consist ? a. in two things espycially : 1. his understanding was full of divine knowledge of the whole minde of god . 2. his will and affections were fully conformable to gods will . q. wherein did mans happinesse further consist ? a. in five things : 1. he was in favour with god . 2. he had familiar communion with god . 3. he felt unspeakable joy arising from this communion . 4. he had dominion over all inferior creatures . 5. he was immortall , and should never have tasted of death , if he had not fallen by sinne . q. doth this any way concern us ? a. yes ; his estate was ours in him ; we being then in his loyns . q. what learn you by this ? a. three things : 1. to lament and bewaile the losse of this condition by sinne . 2. that i ought to labour to get this image of god repaired in me . 3. that i ought not to be ashamed of holynesse , nor to content my self with some small measures of it , much lesse to hate it , as profane persons and dissembling hypocrites doe . q. what is that miserable and lamentable estate that man is now fallen into ? a. his misery now appears in four things . 1. in his birth : he is borne dead in sinne and so void of all good , and full of all evil , and so a child of wrath . ephes. 2. 1 , 2 , 3 , 4. rom. 1. 29. 2. in his life : whatsoever he doth is sinne in gods sight . tit. 1. 15. god and all creatures are his enemies . psal. 5. 5. iob 5. 23. he remains abondslave of satan till god convert him . act. 16. 18. and hangs by the twine-thred of life every moment ready to drop into hell . 3. in his death : then comes an end of all his hopes , and pleasures , and the beginning of all his woes and sorrowes . 4. after death : first comes his particular judgement . heb. 9. 27. after this followes his generall judgement , when that terrible sentence , 15. and the 41. ver. shall be pressed upon him . after this followes the execution , wherein the vialls of gods fierce wrath are powred out upon his soul and body , which fire shall never be quenched . q. wherein doth the aggraration of this wofull estate of man by nature appear ? a. in three particulars : 1. he knowes not his misery . rev. 3. 17. 2. he is not affected with it , though he should know it . rom. 2. 5. 3. he is unable of himself to come out of it , though he should both know it , and be affected with it . rom. 5. 6. q. what learn you from hence ? a. i learn that gods wrath against sinne , and sinnefull man ( remaining in this condition ) is very great . q. how great is it ? a. so great that nothing ( without christ ) but eternall death of body and soul in the cverlasting torments of hell can satisfie gods just displeasure . gal. 3. 10. q. is it best now to see your miserable condition by nature , and to feel this wrath of god , and mourn under it while there is hope , and means to come out of it , or to stay till the gate of grace be shut , and god snatches the soul from all hope , and means by death ? a. it 's farre better to see it , and to mourn under it now . q. how , and why must a man see and feel himself under this wrath and misery ? a. 1. every man must see that he is under gods wrath for the present , else he will never seek to christ to bear it for him . 2. man must see what this fearfull wrath of god is , that is now piled against him ; else he will never prize christ to deliver him out of it . 3. all men must see that this wrath is ready to light on them every moment in the full measure of it ; else they will deferre their returne till hereafter . 4. a man must see he is bound hand and foot in the chains of his sinnes , and cannot come from under them , nor lay hold of christ to help him out of them ; else he will presume he hath received christ when he hath not , q. what is to be known of every one concerning iesus christ , the only means of deliverance out of this estate ? a. these four things : 1. what his person is , namely , both god and man united into one person which is , jesus christ . 2. what his love is towards man , namely past understanding . ephes. 3. 18 , 19. 3. what his offices are , which are these three . 1. his priestly office , whereby he offered himself for his church . heb. 7. 27. 2. his propheticall office , whereby he teacheth his church . act. 3. 22. 3. his kingly office , whereby he rules his church . psal. 2. 6. 4. how he delivers those , whom he purposeth to save , namely by being made sinne , and curse and righteousnesse for them . 2 cor. 5. 21. gal. 3. 13. 1 cor. 1. 30. q. what learn you from hence ? a. i learn that all my sinnefull duties , no nor my death , cannot pacifie gods wrath , and deliver me from it : it is done only by the perfect righteousnes and death of jesus christ . q. how may we come to get this christ to doe all for us ? a. by receiving him by faith . ioh. 1. 12. q. when may a man without presumption receive christ as his own ? a. 1. when the poor soul is so weary , and heavy laden with the apprehension of sinne , and wrath that it cannot live without christ . mat. 11. 28 , 29. 2. when the poor sinner is so out of love with himself , that he is content to part with all sinne for christ . isa. 55. 7. 3. when the poor sinner receives christ to that end that god the father offers him , namely to be his priest , prophet , and king . q. how may a man come to receive christ ? can man create faith in himself to receive him , or must the lord by an infinite almighty power work it in him ? a. the lord must create faith in him by his almighty power . ephes. 1. 19. q. what is to be known concerning faith , the only means of applying christ ? a. two things 1. what faith is . 2. how it is wrought in the soul . q. what is faith ? a. it is a speciall grace of god , whereby an humbled sinner feeling himself unable to beleeve , is drawn , and so comes by the help of gods spirit to christ for all good , and so rests upon him . mat. 11. 28. iob 6. 44 , 45. phil. 3. 7 , 8 , 9. q. how doth the lord work this faith in the soul by his mighty power , and how comes the soul to know it is wrought ? a. by these nine steps : 1. the lord gives the soul a listning eare to the word preached , as if god himself were speaking to it . 2. the lord makes the soul to understand the word . mat. 13. 23. 3. the lord savingly wounds the soul , with the sence and apprehension of his lost estate ; having understood it . act. 2. 37. 4. then the lord makes the soul poor in spirit , ready to dye for want of grace , and christ . mat. 5. 3. act. 6. 9. 5. the lord reveals unto the soul the freenes of his grace and mercy in christ , and then brings the soul to ponder on this mercy , from whence ariseth hope of help , joh. 3. 16. hereupon hope comes and waits on christ for it , seeing now it is possible that an unworthy sinnefull , lost creature may have it . joel 2. 14. jonah 3. 9. 6. the lord reveals the riches of his mercy in christ , whereby the soul hungers after it , ephes. 2. 7. mat. 5. 6. and is not quiet without it , hence the desires , and longs , and beggs for it , with unutterable groans , seeing and knowing ( with the prodigall ) that there is enough in his fathers house . luk. 15. rom 8. 26. 7. then the lord reveals the worth and excellency of his mercy in christ , and hereby makes the soul to love it . ephes. 3. 7. hence love to this mercy comes secretly , and contents it self with it ; hereupon the soul promiseth , if it may but have this mercy in the lord jesus to pity it , and receive it ; it will everlastingly own it , and admire the lord for it , lam. 3. 24. 8. the lord reveals the sweetnesse of his mercy in the lord jesus , and hereby gives the soul a satisfying taste of it , psal. 63. 3. and hence the will comes and is perswaded with joy to leave it self for ever upon it , here to live , or here to die . psal. 39. 7. 9. the soul being thus come up to christ ; the lord doth at last reveal the property of mercy to him , ( thus beleeving ) whereby the soul is now assured and perswaded that neither height , nor depth shall separate him from gods love in christ . rom. 8. 38 , 39. q. what is that happy condition that every one doth enjoy , who are thus in christ by faith ? a. it consists in two things : 1. vnion with christ . 2. the benefits which the soul doth injoy hereby . q. what is vnion with christ ? a. it is that whereby the spirit makes the soul one with christ , and christ all to it . 1 cor. 6. 17. col. 3. 11. q. what benefits doth the soul immediatly enjoy by vnion with christ ? a. these four 1. justification . 2. reconciliation . 3. adoption . 4. regeneration . q. what is iustification . a. it is a gracious act of god the father , whereby he imputing the sinnes of a beleever to christ , and christs righteousnesse to him , he accounts him guiltlesse , and just before him . rom. 3. 26. 4. 3. 5. 5. 1. 2 cor. 5. 21. ephes. 1. 7. col. 1. 14. psal. 32. 1 , 2. q. what is reconciliation ? a. it is a most gracious act of god the father offended , whereby he receives into his favour a justified sinner . 2 cor. 5. 18 , 19. col. 1. 21. q. what is adoption ? a. a gracious act of god the father , whereby he accounts a reconciled sinner his sonne and so makes him coheire with christ . gal. 4. 5 , 6. q. what is regeneration ? a. it is a gracious act of god in the heart of his sonnes , whereby in uniting them unto christ , he infuseth a most glorious life into them . ephes. 2. 10. and 4. 24. q. what followes a beleevers vnion with christ ? a. two things . 1. coalition , or growing up with christ . 2. glorification . q. by what means or wherein doth a beleeving soul grow up with christ ? a. by increase of faith and sanctification . q. wherein doth sanctification consist ? 1. in mortification , or dying daily to sinne . 2. in vivification , or living daily to christ . rom 6. 3 , 4 , 5. rom. 8. 11. q. how are faith and sanctification confirmed and increased ? a. by the same means that they are begun by , and also by receiving of the sacraments . q. how many sacraments be there ? a. two 1. baptisme which confirms our regeneration , or new birth . 2. the lords supper , which signifies and seals our groath in christ . q. what is a beleevers glorification ? a. when death hath swallowed the bodies of gods faithfull servants , their blessed souls are taken up to christ , and swallowed up in glory which never shall have an end . 1 thes. 4. 17. q. what kinde of thankefulnesse and life is that which god requires of all them that be in this estate by iesus christ ? a. the lord requires of them to answer his infinite love with their love again , to the praise of iesus christ , testified by obedience to the morral law , observing it ( though not as a covenant of works , yet ) as a rule of life , according to his will . ioh. 14 15. 21. q. what is this called ? a. serving of god . luk. 1. 74 , 75. q. how must this be performed ? a. 1. without slavish fear . 2. with love . 3. in holinesse and righteousnesse in all things . 4. all this must be done before him , or in his sight . 5. and lastly , this must be done constantly all the dayes of their life , in all places , at all times , in all estates and conditions . finis . a epistle to the flock of christ being a heavenly portion distributed from th[e] love of god. smith, william, d. 1673. 1670 approx. 14 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a60627 wing s4298 estc r32141 12334603 ocm 12334603 59741 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60627) transcribed from: (early english books online ; image set 59741) images scanned from microfilm: (early english books, 1641-1700 ; 1027:16) a epistle to the flock of christ being a heavenly portion distributed from th[e] love of god. smith, william, d. 1673. 8 p. s.n., [london : 1670] caption title. signed at end: w. smith. imprint suggested by wing and nuc pre-1956 imprints. imperfect: pages cropped with loss of text. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts 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at the text creation partnership web site . eng jesus christ. society of friends -england. 2005-04 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an epistle to the flock of christ. being a heavenly portion distributed from th● love of god. dear friends , and brethren , beloved in the lord who have obtained grace ; mercy and peace in god the father through the lord jesus christ , unto whom god hath appeared in light and life where ye have seen the excellent glory of immortality , and the riches and treasures of that kingdom which is not of this world , and having seen that glorious sight or spectacle by the appearance of the heavenly seed in your inward parts , so you have seen both what the truth is , and from whom it comes , and you know that it is god of all truth who hath manifest truth unto you and you having loved truth in the manifestation , so you are in measure acquainted with its vertue and operation , and 〈◊〉 hath drawn you with a cord of love out of your dead works to serve the living god in holiness of life , and you being joyned to the truth with constant and stedfast minds , your love and obedience is more enlivened and quickned to the leadings and working of it , so that you are followers of the truth in love to your own satisfaction and comfort , and this was the gift of god which unto ●●u was given in th● beginning to lead you out of egypts darkness ●●d bondage , and by which the word of salvation was first preach●● unto you for you restauration and recovery out of that th●al●●m , and as your love and obedience hath stood in faithfulness 〈◊〉 the word of salvation that was first p●eached unto you , so you ●now the blessed effects of it unto your deliverance out of egypts ●arkness and bondage , and also knows that glorious liberty and ●●eedom which in the truth you have obtained by the mercy of god , and so you know how the appearance of the heavenly seed ●●th withered the earthly weeds , and how the light hath driven ●way darkness , and truth deceit , and life death , and love envy , ●nd meekness wrath , and patience fretfulness , and temperance in●rdinacy , and faith unbelief , and peace trouble , and joy sorrow , ●nd as truth hath thus changed you by the operation of its power 〈◊〉 bringing with it all these heavenly vertues and graces into ●our souls , so it hath made you new creatures by regeneration in overcoming that spirit and nature in which ye were prone to evil , and where darkness had dominion over you to oppress you with heavy burthens , and by this ye are come to know that the almighty hath shewed you kindness and tender mercies by manifesting himself unto you in a needful time , and stretching forth his arm to help you when distress and trouble was upon you in your captivity , for then did you travail in pain and groan in sorrow as wanting deliverance , and the lord did pitty you in your mournfull state , and sent a visitation to you in an acceptable time , and a deliverer came in power that hath broken the bands of death , and raized you from under the region and shaddow of it , and so you have seen the lord in his appearance and goings , a●● are acquainted with his power both in killing and making a li●● and also in pulling down and raising up , and how he hath shewn kindness to you for your everlasting good , so that ye are beco●● as plants of his right hand , and babes of his own family , a● lambs of his own flock , and now knows your portion in the he●venly seed and life which is immortal , and have taken up yo●● rest in that land which strangers doth not possess , where know the inheritance sealed unto assurance , and so cannot look 〈◊〉 any other thing to be your comfort , peace , or satisfaction b● the heavenly inheritance in christ jesus , and hath drawn y●● from things below and fixed your eye upon things above , a● that which comes from above is your portion and consolati●● and every one hath a part according to the kindness of him th●● disposeth and this heavenly portion is distributed amongst the heavenly plants babes and lambs whose satisfaction is the will of god , the bread from heaven is broken unto your feed upon , and water of life floweth unto you for your refres●ment , the heavenly seed is an open fountain from which etern●● life is freely ministred unto you that have renounced evil are a● good things prepared , therefore my dear friends and brethr●● be not careful or a portion or inheritance in fading things , for you are dead to all fading things so life and immortality wi●● take you up into heavenly mansions , and into a heavenly por●io● and inheritance , and there you will know that all things are h●● with christ in god for you , and that will ease you of the bu●densome care that may come upon you by looking 〈◊〉 temporal possessions , and you will feel the heaven●● power , and li●e , in dominion over that which woul● draw you into temporal things to weaken your faith wit● doubtful fears and there your immortall souls will be 〈◊〉 liberty and freedom in the immortal life , and you will have ●●e rejoycing in your heavenly portion as being the only good 〈◊〉 god is the only good , from whose heavenly love a heavenly ●rtion is distributed amongst you , and as god is the only good , ●en so is his gift that proceedeth from him , and his gift being 〈◊〉 only good it is eternal life , and they that receive the heavenly ●rtion receives eternal li●e , and lives by their portion , and 〈◊〉 that lives by their portion they praise the good which is ●od . oh this is the excellent treasure and portion which is immor●l and never dies , happy for ever are you that have a part in it , ●d keeps it to the end , your tree is planted by the rivers of waters and bringeth forth fruit in due season , your leaf doth ●●t fall in winter , nor wither in summer but you always flourish ●●d are fair in fruitfulness for the heavenly power is over you to ●●eserve and keep you at all seasons , and so you are the branches ●●at the living vine sendeth forth to bear fruit to gods glory , ●●d this being the work of the lord by the operation of his hand 〈◊〉 is in his hand preserved from being blasted , and though win●er storms may be violent , and summer may yeild a scorching ●eat , yet the hand of the lord preserves you from the extreams ●f both , and your fruit doth not decay , because it is of that seed ●hich henceforth and for ever god hath blessed . oh glorious god , full of good , thy name is wonderful , and thy ●lect remembers thee . oh holy life , full of light thy appearance draws unto thee , and ●hy off-spring loves thee . oh living power , full of operation , thy work sanctifieth , and ●hy workmanship depends upon thee . oh infinite spirit , full of vertue , thy fountain ministreth , and ●hy family praises thee . oh blessed truth , full of grace , thy word instructeth , and thy followers exalt thee . oh heavenly wisdom , full of divinity , thy counsel ordereth , and thy children honours thee . oh eternal majesty , thou art all in thy own fulness , thou distributeth and never wanteth , none can add unto thee , none can take from thee , none can compel thee , none can limit thee , thou art from everlasting and none is like thee , the seed of abraham lives by faith in thee , and the fruit of his loins are heirs of thy kingdom , and in blessing thou blesseth them according to thy promise , and unto thee they gave endless glory . oh all ye lambs of life , praise ye the lord , he that is one only true , and wise in himself , the maker o● all things , who of himself can do all things , praise ye his power with the powers of your inner man which by regeneration is renewed : and in praising be humble before him that your mellody may be well pleasing to him , for he is god of gods , and lord of lords , the high and mighty one that distributes your portion , and as ye sit in the heavenly places in christ jesus , he will fill you wi●● his goodness , and so praise his name in the land of the living , and bless the one and only god who blesseth you . so all dear and beloved friends every where , all wait for the distribution of your heavenly portion which the heavenly god giveth with his own hand , that ye may be always ready to receive it in his own time and having received it from his hand be choice of it , and not prodigal with it , for it is an excellent treasure , and not to be lavished , and you that are choice of it , as you receive it in the distribution from the love of god , it will be a pretious portion unto you , and you will feel it renewed and increased as you are choice in the using of it ; and so your portion will not decay by prodigal spending , but will be always ready to relieve you when you stand in need , and there you will gather strength in the lord and in the power o● his might to stand in this strong tempest which is broken forth to overwhelm the render desires and breathings which god hath begotten a●t●● himself , and if it were possible to beat down the pure appearance of truth and righteousness , and to lay waste the true way and worship of the living god , and as the violence of this furious tempest bloweth upon you to cause your hearts to fail from following the lord in the leading● of his light , and so to bring you back again into egypt and the house of bondage ; so you had need be watchfull to the power of the almighty which is able to preserve you , and to be strengthened with might by his spirit in the inner man , that in the leadings of the light you may all continue following the lord in his own way , and not be turne● aside to ei●h●● hand , or driven back again into the old nature , for if any turn aside , as if they would stand and fee the end , and then think to turn in again when a calm may come , they may be so ta●en captive as never to se a r●turo , and if any go back again into the old nature for safty and security , there captivity will be great and heavy ; for these are the things designed by the violence and fierceness of the ●●mpest , and if it could ●ron aside or drive back again by its fury , then the nature of it would be a liberty to triumph in the works of iniquity , therefore all dear friends , be watchful to the light and power of the lord god , that in him ye may be strong to stand against the tempest in its fierceness and fury , and set the lord alwaies before you that he may lead you and keep you in the way everlasting , for it is in vain for any to fly to the mountains or hills for help and salvation , because the tempest will pursue thither and find out the most secret place , but the name of the lord is a strong tower , the righteous fly rhither and are safe , and so it may be said to the righteous it shall go well with them , because they fly to the name of the lord for refuge and safety , and so are neither turned aside nor driven back again , but in the name of the lord are preserved , and are quiet from fear of evil , and so it is well with the righteou● whose dwelling place is in the name of the lord , and blessed ar● the righteous that ke●ps their habit● t●ch and are re●mov●d , th● lord is your strength and po●ti●r , and crowned r●j●ycing . oh you are amiable in your dwellings who in the light have taken up your rest , your garment is an ornament of ●xcellen● beavty , and y●ur bed a sw●●t and pleasant sav●ur , and in you● faithful testimony the lord hath pleasure , and because you only seek the honour of his name he will honour you , and th●ugh th● dark places of the earth be full of cruelty against the in●cc●ncy o● your life , yet the power of the almighty will be a sure de●erce over the glory , therefore gird up the l●yns of your minds and hop to the end , for god is with you . and dear friends , i cannot but exhort you in brotherly kindness to be stedfast in the faith , c●ntent in patience , and quiet i● meekness , and abounding in love , that no part of the garment spotted of the flesh may appear upon you , but the pure heavenly wisdom and righteousness of christ jesus may fill you are cloath you , then wisdom will instruct you in all things wherein truth is concerned and so in wisdom to be ordered in the truth and one towards another and let nothing but the love of truth and on● another appear amongst you , and that will go over and wear on whatsoever is contrary for if you have an eye one upon another t● give judgement in things wherein your eye may not b● satisfied , it will run you into divers apprehensions , an● secretly work into divisions , for the enemy is busie . ●● advance his work if he be not resisted , there are many things to be well weighed and considered wherein truth is concerned , and such as are strong to bear with the weak ●nd h●●p them , that none may be turned out of the way that in wisdome may be preserved , for if you will consider the present ●ime you may be sensible that you are all concerned to walk wisely both to such as are within and such as are without , and yet not suf●or your testimony in any thing to be weakned , and as you wait ●or gods wisdom it will in all things direct you as best becomes the gospel of christ jesus , and then peace and unity will be preserved amongst you , and ye will all be found in the true service of love to gods glory . so in all things my dear friends be mind●ul to take counsel of the lord god that his wisdom may direct you in all your ways word● and works , and there you will all have mutual satisfaction in th●●●●ty of one spirit to your everlasting peace , joy and comfort , and the blessings of the lord god will cover you and rest upon you . and let not your ear be open to intelligence abroad neither speak much among●● your selves of what is done unto you or others but all dwell in the heavenly mansions of light and life , and hearken to the inteligence of wisdoms voice , and that will preserve you in the ●eeling of your heavenly portion . and be not dismayed at tribulations , but follow the light into the kingdom , and there you will find a sure reward for all your sufferings and afflictions . dear friends and brethren , my dear love salutes you , and unto the lord god i commend you , and in the lambs patience i rest with you . the 24th day of the 6th month , 1670 , your friend and brother in the tender compassion of christ jesus , w. smith . the end the holy genealogie of iesus christ both his naturall line of fathers, which s. luke followeth, chap. 3, and his kingly line, which s. matthew followeth, chap. i, with fit notation of their names / by h. br. broughton, hugh, 1549-1612. 1612 approx. 33 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a16984 stc 3867.9 estc s1830 22786601 ocm 22786601 25744 this keyboarded and encoded edition of the 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(eebo-tcp ; phase 1, no. a16984) transcribed from: (early english books online ; image set 25744) images scanned from microfilm: (early english books, 1475-1640 ; 1788:24) the holy genealogie of iesus christ both his naturall line of fathers, which s. luke followeth, chap. 3, and his kingly line, which s. matthew followeth, chap. i, with fit notation of their names / by h. br. broughton, hugh, 1549-1612. [8] p. printed by w. white, dwelling in cow-lane, at london : [1612?] caption title. imprint from colophon. date of imprint suggested by stc (2nd ed.). signatures: [par.]⁴. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the holy genealogie of iesus christ , both his naturall line of fathers , which s. luke followeth , chap. 3. and his kingly line , which s. matthew followeth , chap. 1. with fit notation of their names . by h. br. to the christian reader . the holy genealogie of iesus christ ( may not be reckoned in the number of those prophane ones , which s. paul condemneth in 1. tim. 1.4 . for it ) doth not consist in a vaine repetition of names , ( as many doe thinke ) neither is the knowledge thereof superfluous , ( as some doe affirme ; ) but verily ( if it be rightly vnderstood ) it is of exceeding great vse and consequence ; not onely to prooue christ to be the promised seede , ( which is a weightie poynt ; ) but also it serueth as a speciall guide , to direct vs in the true vnderstanding of all the holy storie : for the natiue iudgement of all men teacheth , that histories cannot be learned rightly , without knowledge of the persons vpon whom the narrations goe . that beeing so , all that looke for saluation by scripture , which calleth vs vnto our sauiour , should haue a special care to know our lords line : for vpon it , all the stories go principally ; either in open phrase of words , or else with some close relation : as hee that will take but a serious view of our lords line of fathers , shall soone see , how all the holy storie dependeth vpon it , and from it , as from a fountaine , doth branch it selfe into a most pleasant varietie of all gods holy proceedinges , in the wonderfull preseruation of his church , and in the fearefull ouerthrow of all the enemies thereof . the ebrew hath kept a perfect register of all their names vnto dauid ; but after that dauid had the promise of the celestiall throne , ( 2. sam. 7. then our lords kindred was kept in priuate recordes , all sauing foure : as nathan for the first , and three others of him , that inherited salomons right : and yet notwithstanding the god of wisedome , hath not suffered those names ( which the ebrew hath omitted in the old test . ) to perish in obliuion ; but the holy ghost hath been exceeding carefull , to set downe ( in greeke ) a perfect register of them all , in the very forefront , ( euen like a most stately vlam or porch , ) before the temple of the new testament . and yet , it is a most lamentable thing to consider , how many men doe peruert and obscure this glorious entrance of the blessed gospel , to the great hurt of all christianitie , & to the great hardoning of the poore blind iewes in their obstinate resisting of all our gospel : for say they , if so many grosse errours ( as many christians haue broched for currant truth ) be set in the very forefrunt of all the n. testament ; then christ is not come in the flesh , neither is our n.t. from god. which assertion cannot be denied , if it be true , as many doe affirme : first , that salomons house did end in achazias . secondly , that king ioas in mat. 1. and simeon in luk. 3. are all one man. thirdly , that ioachaz a younger brother , was made father to ioakim two yeares his elder . fourthly , that salathiel was the naturall sonne of iechonias , notwithstanding gods oath , that he should die childlesse . ier. 22. but to cleare the holy genealogie of iesus christ from these , and many other grosse errours , it will not be amisse , first to lay downe a briefe table , to reconsile s. matthew and s. luke : which shall begin no higher then dauid ; because the maine errours , are chiefly found in his posteritie . and after this , shall follow a more large table of all our lords fathers , with briefe obseruations vpon their names ; which shall be layde downe in their true distinctions , and with notations agreeable to the ebrew , and to occasions , holden fitte to giue them names at their birth times : and herein we may consider the wonderfull prouidence of god , closely disposing their names , to that which in storie should be most famous : for it is euident , that the names of our lords line , were sagely giuen by the guidance of gods spirit , and in more wise sort , then euer any fieigner could thinke vpon ; as the discreete reader may easily discerne , by the correspondance of their names , which abridge the holy story . the syriaque or chaldy , arabique and ethiopian , are as ebrew . h. broughton . a briefe table , reconciling s. matthew and s. luke : with notes to cleere them from the errors of some , aforenamed . david . math. 1. salomon . roboam . abia. asa . iosaphat . ioram . a achaziah , these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . ioaz . * these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . amaziah . these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . ozias . ioatham . achas . ezechias . manasses . amon. b iosias . c iakim , or iehoiakim . iehoiachin , or ie-chonias . hee ended salomons race : for god swore , that he should leaue no child behind him , ier. 22.24 . wherfore it is flat atheisme to prate , that he naturally became father to salathiel . although s. luke had neuer left vs salathiels familie vp to nathan , yet gods oath , jer. 22. should make vs beleeue it . and when zorobabel of salathiel is chosē for gods signet ( in the place of jec●onias ) aggi , 2.24 . then zacharie taught chap. 12.10 . that they were of the familie of nathan . and yet it is true also , that jechonias begat salathiel ( to wit ) as a successor to the kingdome ; and so s. matthevv doth meane : for any learned know , that he beginning with the term● of begetting , might not depart frō it , where the custome of speach suffereth the catachresis : but yet the iewes in sanedrin foll . 38. say , that jechonias by repentance called backe gods oath : and still they teach , that christ must come of jechonias . that errour sendeth millions dayly to abaddon . luk. 3. nathan . mattatha . mainan . melea. eliakim . ionan . ioseph . iuda . simeon . leui. matthat . iorim . eliezer . iose . er elmodam . cosam . addi . melchi . neri . salathiel . pedaiah . zorobabel . zorobabel . mat. 1. * abiud . he was also called mosollam , 1. chr. 3. that is , hee shall be setled in salem● ( and so naaslon named salmon , in this sence . ) the crovvne belonged vnto him , and to the rest : and although heathen kept them from it , yet they vvere setled in the salem of a better kingdome , foreuer & euer . dan. 7.18 . eliakim . azor. sadoc . achim . eliud . eliazar . matthan iacob . ioseph . hee should haue been king , if tirants would haue giuen all men their right : and so our lord ( his sonne by lawes esteeme ) had been king of the iewes : but would haue it in no other right , that his heauenly kingdome might be knowne . luk. 3. ☽ rhefa . hee is also called ananias , 1. chro. 3. a remēbrance of annanias the noble martir ; the glory of men , that quēched the fire : he was fitly tearmed so , a father to christ ; that quencheth hell fire , from burning his seruants . ioanna . iuda . ioseph . semei . mattathias . maath . nagge . essi . naum. amos. mattathias . ioseph . ianna . melchi . leui. matthat . eli. mary . iesvs christ . in this emptie place ( seeing we are in reconciling of the beginning of s. luke and s. matthew togeather ) it will not be amisse , to speake a litle in particular of their seuerall beginnings . of s. matthewes beginning . s. matthew begins the storie of our lords fathers , no higher then abraham : first , because the land of canaan , where the kingdome should arise , was first promised to abraham . secondly , christ was first promised to him in open distinct plaine words . thirdly , he is made father of all the heathen , which should follow his beliefe : & the heathen were to offer first fruites at ierusalē ; as maimony noteth , bechor . per. 4. and so for iewes & gentiles , the beginning from him , is very fit . of s. lukes beginning . s. luke , ( before he comes to lay downe the whole naturall line of christ ) hee doth in the first place ▪ ioyne the end of the old testament , to the beginning of the new : a most heauenly worke . and heere note the very names . zacharj & malachj , end the speach of god in the old testament : and zacharj and malachj ( that is , iohn baptist ) are the first speach of the angell gabriel in the new. so sweetly both testaments doe kisse one another : that it is not fit for the hid apocrhipha to come betweene , to hide and obscure their glorious coniunction . the holy genealogie of iesvs christ : both his naturall line of fathers which s. luke followeth , chap. 3. and his kingly line , which s. matthew followeth , chap. 1. with fit notation of their names . adam , earthy . in my obseruations vpon these first 10. fathers , their notation is more largly opened . seth , sette . called so properly by foresight , that his house onely should continue . enosh , sorrowfull . so called , for idolatrie then arising . kenan , lamentable . so called , for idolatrie then arising . mahalaleel , praysing god. as in sorrowes , that is all our comfort . iared , descending . called so , because the world went from euill to worse . enoch , dedicated . meant to god : as he walked with him . methushelah . a weapō against death . because during his life , he kept off the flood ▪ lamech , smitten . for not til his dayes , the fathers die ; & then al sorrowes come to ripe hart smiting . noah . 10. comfort . his notatiō is manifest gen. 5. shem , a name . his notation is opened in a treatise of melchisedek . arpachsad , a healer of very ruines . s. luke ioyneth cainan to arpachsad ; vvhich the 70. first feigned , to delude heathen : vvhom s. luke ▪ follovveth as a reporter , but not as a iudge . shelah , a branch or twigge . eber , passing : in and out , as the branches of a tree doe . peleg , a deuision . in his time tongues were deuided , and mans age halfed by the building of babel . rew , his like . both liued iust equall yeares . 239. serug , a principall ●ine . nahor , heated . as continuing the strength of the vine . terah , a scent . it should haue bin as that in cant. 1.2 . but it fell out contrary . abram , a father high . a name too stately for a mā , & therfore better changed abraham , a father of a great multitude . a name too stately for a mā , & therfore better changed isaak , laughter , or gladnesse . iacob , a supplanter . called also , israel , mightie with god. heere beginneth the distinction of iewes from gentiles . iudah , prayse of god. phares , a breach maker . by occasion at his birth . hezron , the middle of ioy . he was borne in the middle , betwixt the promise and the lambe . aram , high. though borne in basenesse , in egipt . aminadab , a noble people . though base in egiptian eyne : all good are aminadab , in cant. vvhere the latine keepeth the terme aminadab . nahashon , experimenter . he had experience of the promise from egipt . salmon , set at rest . ( in the land . ) booz , in him shal be strength . that appeared , when old booz begat obed obed , a seruant . a stay to his old kindred . ishai , substanciall . though base in sauls eies ; yet he is honorably mentioned a father of christ : the root of iessai . the kingly line by salomon : which s. matthew followeth . chap. 1. david , beloued . ( now for the naturall line , looke to nathan . ☞ — bathseba , the daughter of oath . kimchi thinketh that dauid swore that her son should reigne , whē her name was but bath-shuange ( a noble daughter ) and was changed therevpon into bath-shebange . salomon , peaceable . roboam , the inlargement of y e people . though it fell out othervvise . abia , my father is iah , god. asa , healing . syriaque : it fell out fit , in his seeking to phisique . iosaphat , the lord is iudge . his name is vsed appellatiuely in ioel. for gods iudgement . ioram , god is high . achaziah , god catcheth . as he did him indeed , ioas , desperate . and so he had bin , but for iehoiadah , that saued him frō athaliah . amaz-iah , strong in god. he vvas so in his ovvne conceit , as ioas king of israel telleth him : but ioas his father in barachias dayes , gaue him a name , that might haue kept him from edoms gods , to cleaue vnto god , that made him conquer edom. vziah , or azariah , iah god is my strength . io-tham , iehouah is y e perfect . achas , ( god ) catcheth . ezekias , my strength is iah-god . and so he vvas against zaneherib : but vvhen he began to boast in his vvealth , as his strength , then he is told , that his posteritie shall serue in babels court . esa . 3.9 . manasseh , a causer to forget : the former ruines of iudah ; but he caused more . amon , a nurse . but he nourished idolatrie . iosias , my fierie ( zeale ) is iah-god . so named whē ieroboā fell to idolatry . iehoiakim , god will stablish : the seat of iudah , though babel captiue it . iehoiachin . god will settle . the infidell iehoiakim gaue him that name in disgrace of ieremie , telling of the captiuitie : but god reuenged it ; for in him , salomons race ended , the crowne subuerted , and the diadem was cast away : then his race fayling , they were to seeke an heire of the next of kin ; and that was * salathiel ☞ the naturall sonne of neri , of the line of nathan , the brother of salomō , ( for from him by right , was to spring the successors of iudahs kingdome : ) so that salathiel the naturall sonne of neri , in succession of place , is called the sonne of ieconiah , 1. chro. 3.17 . who had indeed ▪ no sonne by naturall propagation , but dyed childlesse , ier. ●2 . 30 . and yet in right of the kingdome , salathiel succeeded him as heire . and in that sence s. matthew doth say , iechonias or iehoiakim begat salathiel . math. 1.12 . marke the woonderfull prouidence of god in this familie , that all this while , nor after for the kings line , they neuer named two by one name ; because it would much haue troubled mens memorie : as the nigh names iakim & iachin , haue troubled greekes and latines exceedingly , taking one for the other . the naturall line by nathan , which s. luke followeth chap. 3. the line of david by nathan , is called the holy seed . esa . 6.13 . nathan , is salomons brother of bathsheba . 1. chro. 3. * giuen ( god ) hath giuen . the prophet nathan told dauid of this speciall sonne : and after the prophets name he vvas to name the child of vvhom christ should come . againe , nathans sonne * mattatha , hath a name of the same force , to cause better marking : as tvvise also matthat , and tvvise mattathia . all call to ma●ke nathans name & case . a principall matter . * mattatha , a gift : as euery child is for the parents . mai-nan , waters of breeding . be like the mother bore many other childrē , or the familie was populous . melea , full. that seemeth to be giuen by like occasion . eliacim , god can settle . ionan , it is all one with iohn in the greeke . 1. chro. 3. or after the tongue of ismael , much neere isaaks . so it is in the arabique translation ( in the secund ioanna . ) ioseph , god will adde . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . iudah , 2. prayse of god. they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . symeon , hearing . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . leui , coupled . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . matthat , a gift . as mattatha , and nathan . iorim , god will make high . as ioram . eliazer , my god hath the strength . iose , saluation . as the aethiopiā translation follovveth the ebrevv terme vvith the letter ain in the end : vvhich later greeks omit , & the ierusalemie , & the other talmud er , god is vigilant . elmodam , god measureth . a memorie of ioctans familie . cosam , foretelleth : or all one with chusan . a memorie of the aramite chusan , for some high cause ; as that manasse or amon were new chusans . addi , my ornament : as any good child is to his parentes . melchi , the king is mine . neri , the candle is mine . as dauid is called ner ( light of israel . 2. sam. 21.17 . ) they knevv by sop. 1.8 that salomons race should faile , * ☜ — and theirs be heires to dauids throne . * salathiel , asked of god. samuel and hee , are of one notation . pedaiah , god redeemeth ( from babel . ) zorobabel , a fanner of babel . this name glaunceth at babel the golden head beaten to dust . hee vvas in babel ( as mercerus vvell gathereth vpon aggi ) shaeshbazar , chearefull in sorrow ( of babel . ) a name not dangerous , as the other vvas in babilon . ezra . 1. z●robabel had sonnes , abiud & rhesa : s luke prosecuteth the line of rhesa vnto eli the father of mary . and s. natthew folloveth the line by the other brother abiud , vnto ioseph th● husband of mary : so that ioseph & mary came both of the seed of dauid by the line of nathan . there is no disagreement therefore found betvveene s. matthew and s ▪ luke , but either of them haue desc●ibed aright the true genealogie of christ . s. matthew the kinges line , s. luke ▪ the fathers . abiud ☟ * ●ooke to these marks on the other side . rhesa . ☟ ☽ ●ooke to these marks on the other side . zorobabel . s. luke followeth this line by rhesa , being the fathers line , and saintes of the high trini●ie . dan ▪ 7.18 . ☽ rhesa , the head . though his brother abiu● vvas the father glory , as heyre . ioanna , the grace of god. a memory of the famous iohn , iehoi●●ah , or barachias . iudah , prayse of god. ioseph , god will adde . semei , hearing . all one with simeon . mattathias , a gift of god. ma-hath , broken. nagge , light. essi , my prayse or glory . as all good children are to their parentes , of chashal a chaldie tearme ; as novv iudah spake ●haldy . ch . or ceth ▪ is commonly omitted of the greek●s . naum , comort . amos , strong . so was esayes father called : or as nahum , so amos may be after the name of amos the prophet . mattathias , a gift of god. ioseph , god will adde . ioanna , the grace of god. melchi , the king is mine . leui , coupled . matthat , a gift . eli , ascending . as in his daughter & her son , the degree was highest . mary , high , or from bitternes of the sea . a memory of moses sister . iesvs , a sauiour : being sonne of mary , of eli , of adam , of god : and so both god and man. s. matthew followeth this line by abiud , being the kings line . the most of these names are of notation , arguing comfort against the persians and greekes : and they are called in daniel , the saints of the high trinitie , who shall possesse a kingdome for euer and euer . dan. 7 18. * abiud , my father oweth the glory , ( not the persians . ) eliacim , god will stablish . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . azor , strength . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . sadoc , iustice . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . achin , i will settle . that word is in psa . 89. vers . 5. in the ebrew text , eliud , my god hath the glory . eliazer , my god hath the strength . matthan , a gift . novv vvhen iudah cast off the greekes , the names are of other matter . iacob , a supplanter . remembrances of old comfort in egipt , and the first of the kings line , that are named after their fathers . they novv end israels line vvith tvvo the most famous names . ioseph , god will add . remembrances of old comfort in egipt , and the first of the kings line , that are named after their fathers . they novv end israels line vvith tvvo the most famous names . vvho vvas the husbande of mary the mother of our lord iesvs christ , vvho being to be holden iosephs sonne , by all lavv vvas borne king of the iewes . that he acknovvledged , pilate graunted ; and the iewes could name none but caesar , to hinder his right . also , the starre declared thus much ; and herod sought one borne a king. and after that he had confirmed the couenant for many , dan. 9. then he is made heire of a●● ; ouer all povvers in this vvorld and in that vvhich is to come . amen . at london printed by w. white , dwelling in cow-lane . notes, typically marginal, from the original text notes for div a16984-e10 a they are greatly deceiued , that end salomons house in achaziah , & bring aboue 600. errours into y e genealogie : besides , they deriue our lord from most wicked folke ; though he honoured all his true fathers with y e gift of fayth , being the roote of goodnes , whom we are to follow in the honouring of our parents , and can not goe before him . * it is a great errour of many , that make this joaz and simeon in luk. 3. to be all one person : for simeon there , is the son of iuda , and ioaz here , is the natural son of achaziah , ( for salomons house did not end in achaziah : ) as we are taught by sixe plaine testimonies of scripture , 2. king . 11 , 2.13 , 1.14 , 13. 1. chro. 3 . 1● . 2. chro 22.11.23.3 . b whereas iosias begetteth iechonias and his breathren , math. 1. vnderstand by breathren , cousins : that iosias the grandfather , begat vnkles to iechonias , as tzedechias is called his brother . 2. chro . 36.10 . but he was properly his vnkle , and brother to his father . 1. chro . 3.15 . 2. king . 24.17 . and he is also his sonne for successiō . 1. chro . 3.16 . c it is a wonderfull thing that any man of learning , should be so much deceiued as to make iehoiakim an elder brother ( and the naturall sonne of iosiah ) to be the naturall sonne of ioachaz , who was two yeares his younger : as the text it selfe doth planely shew . 2. ki●k . 23.30 . 2 chro . 36· * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * ●biud ☟ — ☝ publius lentulus his report to the senate of rome concerning jesus christ lentulus, publius. 1680 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a47704 wing l1096 estc r31695 12245646 ocm 12245646 56931 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47704) transcribed from: (early english books online ; image set 56931) images scanned from microfilm: (early english books, 1641-1700 ; 1507:12) publius lentulus his report to the senate of rome concerning jesus christ lentulus, publius. 1 broadside. printed for francis smith ..., london : [1680] date of publication suggested by wing. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -historicity. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion publius lentulus his report to the senate of rome concerning jesus christ . in the days of tiberius caesar the emperour , publius lentulus being at that time president in judea , wrote an epistle to the senate of rome , the words whereof were tbese , as followeth , the sauiour of the world iesus christ psalm 45.2 . fairer then the children of men there appeared in these our days a man of great virtue , called jesus christ , who is yet living amongst us , and of the people is accepted for a prophet , but his own disciples call him the son of god. he raiseth the dead and cureth all manner of diseases , a man of stature somewhat tall and comely , with a very reverend countenence , such as the beholders may both love and fear , his hair of the colour of a chestnut full ripe , and plain almost down to his ears , but from the ears downward somewhat curled , and more orient of colour waving about his shoulders . in the middest of his head goeth a seam or partition of his hair , after the manner of the nazarites ; his forehead very plain and smooth ; his face without spot or wrinckle , beautified with a comely red ; his nose and mouth so formed as nothing can be reprehended ; his beard somewhat thick , agreable in colour to the hair of his head not of any great length , but forked in the midst ; of an innocent look ; his eys gray , clear , and quick . in reproving he is severe , in admonishing courteous , and fair-spoken , pleasant in speech mixed with gravity . it cannot be remembred that any have seen him laugh , but many have seen him weep : in proportion of body well shaped and straight , his hands and armes very delectable to behold ; in speaking , very temperate , modest , and wise . a man for his singular beauty surpassing the children of men. london , printed for francis smith at the elephant and castle near the royal exchange in cornhil . notes, typically marginal, from the original text notes for div a47704-e10 vide the ant. history vol. 10 ● . p. 614. note 8. also , the gentlemans and ladys magazine for april 1774. p. 171. ant. hist. vol. 10. p. 616. col . 2. ibid. p. 160. note a. the passion of christ, and the benefits thereby. by bartholomew chamberlaine, doctor in diuinitie chamberlaine, bartholomew, 1545 or 6-1621. 1613 approx. 42 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a18375 stc 4947 estc s117537 99852750 99852750 18093 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a18375) transcribed from: (early english books online ; image set 18093) images scanned from microfilm: (early english books, 1475-1640 ; 1229:20) the passion of christ, and the benefits thereby. by bartholomew chamberlaine, doctor in diuinitie chamberlaine, bartholomew, 1545 or 6-1621. [40] p. printed [by t. snodham] for thomas pauier, london : 1613. printer's name from stc. signatures: a-b c⁴. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -early works to 1800. 2006-07 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2007-10 john pas sampled and proofread 2007-10 john pas text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the passion of christ , and the benefits thereby . by bartholomew chamberlaine , doctor in diuinitie . 1 iohn 1. 7. the bloud of iesus christ , the sonne of god , purgeth vs from all sinne . london : printed for thomas pauier . 1613. the passion of christ , and the benefits thereby . hebr. 9. 28. christ was once offered to take away the the sinnes of many : and vnto them that looke for him , shall he appeare the second time , without sinne , vnto saluation . this scripture , found in the ninth to the hebrewes , written by saint paul ( as some thinke ) but sprung from the holy-ghost , as the catholike church beleeueth , plaine in words , certaine in sense , short in reading , containeth two necessarie , notable and large points . the first is , the offering of christ , and wherefore he was offered , in these words ; christ was once offered , to take away the sinnes of many . the other , the comming of christ : vnto whom , and wherefore he shall come , in the second branch , vnto them that looke for him shall hee appeare the second time , without sinne , vnto saluation . the first is for me , being the doctrine of christ crucified , which onely is to be preached : for the time also , being the passion weeke , wherin especially it is to be meditated , and for the most noble and honourable audience , being christians , which seeke saluation by christ crucified , & no where else : and therefore contenting my selfe with the first part at this present , by gods grace and your honourable permission , i am to handle the passion of christ , briefely , to auoid tediousnesse : plainly , to edifie all : truely , out of the scriptures : and , i hope , comfortably , both to you , and my selfe ; in this order : first , i will touch the things which went before his crosse , not all , but some : secondly , what hee suffered on the crosse , and what chanced about the time of his passion : thirdly , what good wee haue by christs passion , and how wee should meditate thereon . that the treatise may be to the glory of god , i beseech you let vs ioyne in heartie prayer vnto god. o almightie , &c. the bloudy and bitter passion of our lord and sauiour iesus christ , god and man , in the sixe and twentith , and seauen and twentith chapters of s. mathew , is largely and comfortably discoursed . how he was betraied by iudas with a kisse , accused of the iewes , condemned vnder pontius pilate , and crucified betweene two malefactors ; his soule being troubled ; his heart grieued ; and his body tormented with the nayling of his blessed hands and feet , with the piercing of his gracious side , vvith the shedding of his most glorious and precious bloud . so the sonne of god , the lord of glory , the prince of peace , was entreated of miserable miscreants . so hee , which knew no sinne , was made a sacrifice for our sinne . now if the vaile of the temple did rend asunder from the toppe to the bottome ; if the graues did open , & the bodies of saints ( which slept ) arose ; if the earth did tremble and the stones claue asunder when this vvas done ; how can it be but that we should be moued when this is preached ? our hearts may tremble to thinke of it , so may our tongues to speake of it , yet we may reioyce in christ crucified , that by the vertue of his passion our ransome is payed , our wounds healed , satisfaction for our sinne made ; death conquered , sathan subdued , hell ouercome , sinne killed , god pacified , and wee to him reconciled . and now to begin with those things which went before his crosse : may wee not thinke his suffering was exceeding great , when he sweat bloud ? and that did christ in mount oliues , being in an agonie , kneeling downe deuoutely , and praying most earnestly . it is an vsuall thing for a man in anguish to sweat ; but to sweate bloud , and to sweate it in such abundance , that euen drops like bloud should trickle from his body vpon the ground , this is not an vsuall thing ; this was a strange thing ; this was proper onely to christ ; this declared griefe vnspeakable , paine intollerable . and did christ shed drops of bloud for our sins , & cannot wee shed one teare for the same ? o that my head were a well of water , and my eyes a fountaine of teares , that i might bewaile the vnthankfulnesse of the world ! the matter which hee had in hand , was waightie ; the worke which hee had to accomplish , was great ; the conflict , strong ; the enemies , mighty ; their assaults many . the worke was mans redemption ; the conflict was with sinne , with death , with sathan , with hell , with the law , and with the wrath of god. and would not those enemies , so many in number , so mightie in power , so terrible to behold , make a man to feare , to tremble , and to sweate ? if christ had beene meere man , he could not haue encountred with them : but being god and man , did encounter with them all , ouercame them all , lead them captiue all , and hath triumphed ouer them all , though it cost him drops of bloud , with strong crying and teares . what say i drops of bloud ? it cost him more , that which was dearest vnto him , his life , before he could bring vnder so mightie enemies as man had , and accomplish so painfull a worke as redemption is , and pacifie so great a person as is the most high , almightie and euer-liuing god. o man , remember the drops of bloud which christ did shed for thy sake , for thy sinne , for thy soule , and for thy saluation : loue him for it ; thanke him for it ; serue him for it all the dayes of thy life . and thus much for the suffering of christ in mount oliues . secondly , wee may conceiue his suffering was exceeding great , when being sorrowfull and grieuously troubled , hee said : my soule is heauy euen vnto death . when hee fell on his face , and prayed thrice : o my father , if it be possible , let this cup passe from mee ; meaning his bitter passion : not that he was vnwilling to take it ( for , in all things he submitted himselfe to his heauenly father ) but those earnest speeches declared the heauy burden of sinne , which lighted on him , the painefull griefe which hee endured , the grieuous paine which he suffered , the great torments , and terrours which hee sustained for our sakes . the soule of christ was from heauen heauenly , neuer bespotted with any vncleannesse , but pure without corruption notwithstanding it was heauie , and touched with the feare of death , in consideration of our sinne , which had deserued death , with an infinite number of miseries beside , all which lighted vpon that innocent lambe ; ( which neuer displeased god , nor offended man ) that by his stripes wee might be healed . and what an hell thinke we was christ in , when he prayed thrise most feruently , to haue that bitter cuppe passe from him ? no doubt hee felt the waight of sinne , the wrath of god against it , the iustice of god requiring punishment for it , the power of the law pronouncing condemnation to it , the force of death , the tyranny of sathan , the torments of hell , which no tongue can expresse , nor heart conceiue . and this made christ to say in anguish of spirit : my soule is very heauie euen vnto the death . and to pray three times ; o my father , if it be possible , let this cup passe from me : yet to shew that therefore hee came into the world , and that he was content to dye , hee submitted his will to gods , saying ; neuerthelesse , not as i will , but as thou wilt . thirdly , he was betrayed by one of his owne , iudas by name ; a iudas in hart , a iudas in tongue , a iudas in deed , came to him with a iudas kisse , saying ; haile master , and betrayed christ . o beastly traiterous beast , to betray thy master , and that vnder colour of friendship with a kisse . i say , to betray thy master , whom thou wast bound to defend , and oughtest to haue loued . it was too much for any barbarian to haue done : but for thee which didst call him master , vvhich didst beare his bagge , which didst sit at his table , which wast conuersant vvith him , to doe it , was a iudas tricke , indeede , too-too traiterous , shamefull and beastly . but what will not the desire of money doe ? what will you giue me ( said ivdas ) and i will deliuer him vnto you ? i will deliuer him vnto you : but first i must know what you will giue me . iudas tooke part with the iewes , iudas betraied christ , iudas damned himselfe , and all for what will you giue me ? but what did his money him good , when he had lost christ , lost heauen , lost his soule , and damned himselfe ? but was this the end of this ? when iudas saw he was condemned , he repented himselfe , he brought againe the thirtie pieces of siluer to the chiefe priests and elders , he said , i haue sinned , betraying the innocent bloud : he cast downe the siluer pieces in the temple , he departed , and went and hanged himselfe . hanging was the end of iudas : a fit end for such a traitor : but that is not all , he hangs in hell perpetually for it , and he is serued as he deserued , most iustly : for bloud will haue bloud . but did iudas repent ? so is the text , he repented , and he said ; i haue sinned , betraying the innocent bloud . he did not repent truely , for then hee would not haue hanged himselfe . the word repentance was in his mouth , but the thing vvas not in his heart : within him was a tormenting conscience , which did accuse , iudge , and condemne him , which did set before his eyes , the haynousnesse of his fact , the grieuousnesse of gods wrath , iudgement without mercy , hell-fire without redemption : this desperate minde made him to depart from the companie , to take an halter , and hang himselfe . see the force of conscience in iudas : mala conscientia delictorum nostrorum testis , iudex , tortor , carcer , accusat , iudicat , condemnat . an euill conscience is a witnesse , a iudge , a tormentor , a prison of our sinnes ; it doth accuse , iudge , and condemne . what thing more grieuous , then day and night to carry about such a witnesse , iudge , tormenter , and prison ? omnia potest homo fugere praeter cor suum : nam quocunque vadit , conscientia eum non derelinquit . a man may auoide all things but his owne heart ; for whither-soeuer hee goeth , it goeth with him , either to excuse or accuse , which are the effects of conscience . the testimonie of a good conscience is a precious iewell , and ( as salcmon saith ) a continuall feast , because it maketh a man alwayes merry . the putting away of a good conscience causeth shipwracke of faith , as in himenaeus and alexander . happy , therefore is he which can truly say with that elect vessel s. paul , herein i endeuour my selfe to haue alway a cleare conscience towards god , and towards men : for if our heart condemne vs , god is greater then our heart , and knoweth all things ; but if our heart condemne vs not , then haue wee boldnesse towards him , and whatsoeuer we aske in faith we receiue of him . a sicke conscience can no physitian in the world cure , but that heauenly physitian christ iesu : to him therefore let vs resort with all humilitie . but to iudas againe : what will you giue me , and i will deliuer him vnto you ? the desire of money is the roote of all mischiefe . they which are poysoned with it doe erre from the faith. they pierce themselues through with many sorrowes : they fall into temptations , into snares , into many foolish and noisome lusts which drowne men in perdition and destruction . but men of god must flie those things and follow after righteousnesse , godlinesse , faith , loue , patience , meekenesse , laying hold of eternall life , whereunto they are called . by the end of iudas let seruants take heede that they betray not their maisters : for treason and rebellion most commonly haue a shamefull end ; such is gods iust iudgement . let masters also beware , that they trust not euery seruant too farre , no not though he be of his houshold , and pretend good-will , and seeme trusty ; euen so did iudas , yet was hee in truth , but a seemer , a dissembler , a traitor . for , as there is no griefe to that of the minde , no losse to that of life , no feare to that of destruction ; so is there no enemie to a dissembling friend , no treacherie to that which one of a mans owne may practise . here is iudas for an example : one of christs apostles , and of his houshold ( as i may say ) one that asked , master , is it i ? one that kissed him , and seemed as trusty as any the rest : yet for all that he was but a iudas , a halter , a cloaker , a dissembler , a traitor . all is not honie that is sweet , neither is all gold that glisters ; so is not euery one a true seruant that saith , master . iudas was a double fellow , hee had one question to christ , another to the iewes : to christ , master , is it i ? but to the iewes , what will you giue me , and i will deliuer him vnto you ? this question of iudas for the first part is very rife in the world at these dayes : i will doe you a pleasure , but what wil you giue me for my paines ? i will lend you a summe , but what will you giue me for interest ? i will let you a piece of land , but what will you giue me for a good fine ? hee that will giue most shall haue it : so all is , what will you giue me , and little without what will you giue me . but let them vse it as long as they will , it is but iudas his question ; christian charitie asketh no such question , and yet is ready to pleasure and to lend . and thus much for the treacherie of iudas . i will omit , for breuities sake , many circumstances , as that all his disciples forsooke him , and fled like cowards when they saw swords and staues against him ; that caiaphas the hie priest accused him of blasphemy , that the people spat on him , and smote him with rods , that peter denied him with a lie , with an othe , with a curse . i come to pontius pilate the gouernour . this man though hee knew well , that for enuy they had deliuered him , though his wife sent vnto him vpon the iudgement seate , to haue nothing to doe with that iust man , though hee found no cause of death in him ; yet like a naughty man , and timerous iudge , he let goe an arrant theefe , barrabas , and deliuered iesus to be crucified , & then before the multitude tooke water and washed his hands , saying ; i am innocent of the bloud of that iust man. he confessed him a iust man : why then did he giue sentence on him ? he said he was innocent of his bloud , and yet did consent to shed it . no , no , pilate was guiltie of christs death , and could not shift himselfe of it by taking water and washing his hands . what a matter was this , barrabas to be preferred before christ ? a murtherer let goe and an innocent person scourged ? but see enuie : they enuied christs vertues . inuidia est virtutis comes . if pilate had beene a good man , finding no cause of death in christ , hee would haue stoode with him to death , & not for feare , or any other carnal respect haue condemned him . after the souldiers tooke him in the common hal , first they stripped him , then they put about him a robe of scarlet , on his head they set a crowne of thornes in his right hand they put a reede before him , they bowed their knees , in mockage , saying , auc rex iudaeorum : afterward they spit on him , and with a reed smote him on the head . thus when they had mocked him , they tooke the rode from him , and put his owne rayment on him , and led him away to be crucified . what villany was this ? christ being god could haue staid their fury , yea , haue striken them starke dead with a word : but hee would not for our sakes . if those souldiers had knowne what they did , with whom they dealt , whose sonne he was , from whence he came , and whither hee would , what power he had , they would haue staied themselues : but being full of ignorance , they did what they did . for had they knowne , they would not haue crucified the lord of glory . but yet ignorance excused not . for ignorance in those which would not vnderstand , without doubt is a sinne : ignorance in those which could not vnderstand , is a punishment for sin : neither is excusable ; both are damnable . we haue heard what christ suffered before hee came to his crosse , that he sweat drops of bloud in mount oliues , that being sorrowfull he prayed earnestly to haue that bitter cuppe passe from him , that he was betraied by iudas with a kisse , that hee was forsaken of all his disciples , that he was accused by caiaphas for a blasphemer , that he was denied by peter thrice , that hee was condemned vnder pontius pilate . it followeth that i speake of his suffering on the crosse . christ being on the crosse suffered reproch of the passers by , of the priestes , scribes , and pharises , and of the theeues . the passers by wagging their heades , reuiled him , saying : thou that destroyedst the temple of god , and buildedst it in three dayes ; if thou be the son of god , come down from the crosse . likewise the priests , scribes , elders , and pharises mocked him , saying , he saued others , but himselfe can he not saue : if hee be the king of israel , let him come downe from the crosse , and wee will beleeue him . the theeues also doth at the first , cast the same thing in his teeth . christ indeede said : destroy this temple , and in three dayes i will raise it vp againe . the iewes mistooke him : they meant that great temple in hierusalem , which had beene a building fortie and sixe yeeres : but he meant the temple of his body , that after they had destroyed , mangled , and killed it , he would raise it from death the third day , as in truth he did . now if they had vnderstoode him , they would neuer haue mocked him with that saying : but seeing him to rise againe , haue confessed him to be the son of god. the wicked priests , scribes and pharises mocked him saying : hee saued others , but he cannot saue himselfe : if he be the king of israel , let him come downe from the crosse , and we will beleeue him . christ indeed saued others , all , that beleeued in him , from the guilt of sinne , from eternall death , from the tiranny of sathan , from the curse of the law , from the wrath of god. himselfe also he saued , in that he got the victory , and rose againe the third day : but these blinde priests , scribes and pharises , vnderstoode not this , and therefore they mocked him with it . moreouer , christ could haue come downe from the crosse if he would , but he knew it not to be expedient . he would not yeeld to their fancies , if he had come down , they would haue beleeued him neuer a whit the sooner : some would haue said he did it for feare of death : some to shew what he could doe : some for one respect , some for an other . and therefore christ knowing this , yeelded not vnto them , but went forward with the worke he had in hand , which was by his crosse to appease the wrath of god , to satisfie his iustice , to make him fauorable vnto sinners , by offering a full and perfect sacrifice once for all : and therefore he is a priest , not according to the order of aaron , which by imperfection did need a successiue , but according to the order of melchisedec , and that for euer . to proceede : from the sixt houre to the ninth , there was darknes ouer all the land , for the sunne was darkned . about the ninth houre iesus cried with aloude voice , ely , ely , lamasabacthany . my god , my god , why hast thou forsaken mee ? behold the passion of christ . he cried , with aloude voice he cried , vnto heauen he cried , as one forlorne he cried : my god , my god , why hast thou forsaken me ? no tongue can expresse , nor heart conceiue the pangs , the paines , the punishment which he suffered . for the time the paines of the damned , the torments of hell fell vpon him , which wee for our sinnes had deserued , and should haue suffered for euer and euer in hell , had not he so suffered on the crosse . what terror was this to behold , man in his fall , god in his wrath , sinne in his desert , the law in his curse , the diuell in his tyranny , hell in his torments ? what terrour was this ? god in his wrath is a consuming fire : man in his fall is a lost cast-away : sinne in his desert is a damnable thing : the law in his curse is a heauy thunderbolt : the diuell in his rage is very terrible : hell in his torments is intolerable . and what a terrour was this ? these things christ did behold , nay did suffer , and the paine did make him crie aloude : my god , my god , why hast thou forsaken me ? not that god forsooke christ at any time : but this speech declared that conflict , that terrour , that torment , vvhich no creature beside could haue endured . for it cost more to redeeme soules , so that a man must let that alone for euer . then most true is that article of our creede : he descended into hell , for the time he suffered the paines of hell , together with the extreame shame , as the victory of sorrowes , whilest being held in the graue vntill the third day , he lay as it were oppressed of death . the vertue of his passion reacheth downe to hell , to redeeme mankinde from the paines of hell which hee had deserued , to ouerthrow sathan the prince of hell , to dissolue his workes which are sinne , and death , to deliuer mankinde which are vnder his subiection , to purchase for him gods fauour , forgiuenes of sinnes , and eternall life . christ on the crosse offered vp his soule and body a sacrifice to saue our soules and bodies . on the crosse hee suffered in soule and body to make satisfaction for our sinnes committed in soule and body . and the suffering in both was so great , that he cried aloude , my god , my god , why hast thou forsaken me ? in that he said , my god , with a repetition , hee assured himselfe still of his fauour , of his protection , and of deliuerance : by that speech he despaired not , but expressed the greatest sorrow , the heauiest paine that could be endured , for the redemption of mankinde . we haue heard what a notable sacrifice christ offered on the crosse , not the bloud of goates or calues , but his owne bloud to purge our consciences from dead workes to serue the liuing god. this is that sacrifice which was figured by the paschall lambe , by the brasen serpent lifted vp in the vvildernesse , by the whole burnt sacrifice , by the peace offering . a remembrance of this sacrifice , is our cōmunion of bread and wine , the one representing christs bodie rent , the other his bloud shed for our sinnes . this is that sacrifice whereby abel , noe , abraham , isaac , and iacob , all the faithful patriarchs and prophets , all the beleeuing persons from the beginning were saued . for , christ is the lambe , slaine from the beginning of the world . slaine in the figure , in the purpose of god , in the vertue of his passion from the beginning of the world . then is christ slaine to euery one , vvhen hee beleeueth him slaine . iesus christ yesterday and to day , the same for euer . from the beginning of the world to his ascension that is yesterday , from his ascension to the common resurrection , that is to day , from the common resurrection for euer he is one . therefore one faith , one religion , one kinde of sacraments in substance , one way to heauen from the beginning , one spirituall meate & drink . our fathers did all eate the same spirituall meate vvhich vve eate , and drinke the same spirituall drink which we drink . they dranke of the rocke which followed them , and the rocke was christ . for though they did eate manna , and dranke water out of the rocke , yet the faithfull spiritually did feede on christ : because that visible meate they vnderstood spiritually ; they hungred after it spiritually , they did taste it spiritually , that vvith it they might be satisfied spiritually . and bertramus saith , that our fathers did eate the selfe-same spirituall meate which we eate : because one and the same christ fed the people in the wildernesse with his flesh , and refreshed them with his bloud , and now feedeth the faithfull in the church with the bread of his bodie , and refresheth them with the vvater of his bloud . but what is it to eate the flesh of christ ? it is to rest vpon him vvith a sure trust , by his grace spirit , presence , to be fed , nourished , susteined to eternall life or as christ himselfe saith : he that eateth my flesh , and drinketh my bloud , abideth in mee , and i in him . to eate the flesh of christ , and drinke his blood , is to abide in christ , and to haue christ abiding in vs. and therefore s. augustine saith , hee that abides not in christ , and in whom christ abideth not , eateth not spiritually the flesh of christ , although visibly and carnally he presseth with his teeth the sacrament of the body and bloud of christ : but rather eateth the sacrament of so great a thing to his condemnation . whereby it may appeare that we at this day preach the selfe same gospell which was in the beginning of the vvorld , that is , vvee preach christ crucified , which was opened to our first father in paradise , renewed to abraham , and all the patriarchs , figured by all the sacrifices of the law , witnessed by the prophets , pointed vnto by iohn baptist , preached by iesus christ himselfe , and deliuered by his apostles . and therefore it is most true , ancient , catholike and apostolike . now to the things vvhich hapned about the time of his passion : the graues did open : the dead bodies which slept arose : the vaile of the temple did rent in twaine from the top to the bottome : the earth did tremble : the stones did cleaue asunder . these things declared that a notable person suffered , yet the iewes were not touched . these vnsensible creatures were moued , yet the iewes hearts were hardned . the centurion , when hee saw what was done , glorified god , saying : of a suretie this man was iust . the souldiers that watched him , when they saw the earth quake , and the things that were done , feared greatly , saying : truely this was the son of god. a confession to the glory of god , to the comfort of themselues , to the prouing of a sauiour , and to the terror of the iewes . this man whom yee haue contemned , whom ye haue condemned , whom yee haue reuiled , whom yee haue scourged , whom ye haue crucified , truely was the sonne of god. the renting of the temple , the quaking of the earth , the cleauing of the stones , the opening of the graues , the rising of the dead , doe proue , that truely he was the sonne of god , and without all doubt a iust man. a iust man indeed : for in his heart was neuer euil thoght ; out of his mouth neuer proceeded euill word ; with his body he neuer wrought ill deede : but in heart hee was alwaies tender and louing , in word gentle and meeke , in dealing iust and vpright . yet was he accused , condemned , and put to a most shamefull death , the death of the crosse , as a most notorious malefactour . and all this was done to worke the worke of mans redemption . here come in certaine questions . the first is , whether christ could haue deliuered himselfe from their hands . the answere is , he could . for he is god omnipotent : but he did not , that the scriptures might be fulfilled , that our redemption might be made , that our saluation might be accomplished . the second question is , whether the iewes were to be excused , seeing it was the good will of god that christ should die . the answere is , in no wise : because they did it of ignorance , enuie and malice . and whereas good came thereby to mankind , that was to be ascribed to gods goodnesse , which did turne their sinne to a good end : deus tam bonus est , vt ex malis eliciat bona . god is so good that he turnes euill to good . the third question is , whether all they are damned which put christ to death ? i dare not so say , seeing christ prayed for them : father forgiue them , they know not what they doe . but this i say , whosoeuer of them died , not beleeuing that person to be the sonne of god , the onely mediator betwixt god and man , the onely redeemer , and purchaser of forgiuenes of sinnes , the onely high priest of good things to come , whosoeuer i say departed out of this faith , is damned for euer and euer . i proceede to the benefits , which we inioy by christ his passion , which are in number many , in feeling comfortable , in estimation most precious . the first is purgation of sinnes . thrice happy is he that hath it , most miserable are they which haue it not . the penitent sinner of a troubled spirit , of a broken and contrite heart , forsaking his owne waies , and renouncing his owne imagination , promising amendment , and purposing the fruits of repentance , confessing his own miserie , and appealing to the mercies of god in the merits of christ , haue their sinnes , though as red as scarlet , yet washed in his most precious , gracious , and glorious bloud . for if the bloud of buls , and goates , and the ashes of a heiffer , sprinckling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the bloud of christ , which through the eternall spirit offred himselfe without spot to god , purge your conscience from dead workes , to serue the liuing god ? and to this end are we deliuered from all our enemies , sathan , sinne , and death , that we should serue christ our deliuerer , & that without feare , in holines and righteousnesse all the daies of our life . the 2. benefit is , remission of sinnes . blessed is the man whose sinnes are forgiuen , couered , and not imputed . sinne is in the childe of god , but it reigneth not . sinne is in the elect , but it is couered . sin is in the heires of saluation , but it is not imputed , because it is forgiuen : as the arke was couered with a golden sheet called the propitiatorie : so christ is the propitiation of our sinnes , by whom we haue redemption through his bloud , euen forgiuenes of sinnes . for the bloud of christ crieth remission of sinnes in the hearts of the godly . the 3. benefit of christs passion is , deliuerance from the curse of the lawe . the law accuseth , christ excuseth . the law terrifieth , christ comforteth . the law curseth , christ blesseth . christ hath redeemed vs from the curse of the law being made a curse for vs. for it is written , cursed is euery one that hangeth on the tree : that the blessing of abraham might come on the gentiles through faith ; that we might receiue the adoption of sons . for though we be blacke by nature , yet are we white by grace : though blacke in adam , yet white in christ : though blacke by merite yet vvhite by mercie . for christ is the end of the law for righteousnes to euery one that beleeueth . they then which in a liuely faith apprehend christ crucified , and risen again , haue what the law requireth , that is , perfect obedience performed of christ imputed to them . the 4. benefit by christs passion is , freedome from damnation . for what destruction can come to them which are ingraffed into christ the author of saluation ? how can the second death take hold on them that haue their part in the first resurrection , and are in christ the life it selfe ? the deuill cannot pluck them away finall from god , which are written in the booke of life , and redeemed by the blood of the lambe . hell cannot terrifie them which patiently looke for an inheritance in heauen . there is no damnation ( saith the apostle ) to them which are in christ , which walke not after the flesh , but after the spirit . we are in christ by election before the world was made : we are called to christ by the word after the world was made : we are iustified by a liuely faith , the obedience of the son of god being imputed to vs : we are sanctified through the spirit , our soules being purified in obeying the truth : we walke not after the flesh , when we resist couetous cogitations , ambitious desires , voluptuous thoughts , enuious conceits , malitious purposes , and whatsoeuer els corruption of old adam : we walke after the spirit , when we embrace loue , follow peace and holines , shew long-suffering , gentlenes , meeknes , temperance : crucifying the flesh with the affections and lusts . the fift benefit by christs passion , is , that the wrath of god is pacified . for as they which obey not the son , shall not see life , but the wrath of god abideth on them : so they which beleeue in the son haue euerlasting life reserued in heauen for them , which are kept by the power of god , through faith to saluation . this is my beloued sonne , in whom i am well pleased , heare him . a voice from heauen , after iesus was baptized , the heauens being open vnto him , and the spirit of god descending like a doue , and lighting on him . this borne of the virgin mary is my naturall , & beloued son , coequall to me , and coeternall , and consubstantiall with me , in whom , euen for his owne sake i am well pleased with all my elect children , my displeasure being as farre from them , as the east from the west , and my fauour vpon them euen for my christ , for whose sake i pardon all their offences , and their sinnes , and iniquities will remember no more , but will put my lawes in their mindes , and write them in their hearts , and will be their god , and they shall be my people . the sixt benefit by christ his passion , is victorie ouer sathan . for where sinne is purged , remitted , and not imputed , vvhere the malediction of the law is abrogated , where the second death is abolished , where the wrath of god is pacified : there the deuill hath naught . for christ , through death , destroyed him which had the power of death , that is , the deuill , that he might deliuer all them which for feare of death were al their life time subiect to bondage . wherefore , though sathan be yet suffred to tempt the children of god , yet hee shall neuer plucke them away from the state of saluation : because god is faithfull , and will not suffer his to be tempted aboue their strength : but shall in the middes of temptation make a way that they may be able to beare it . beside these singular benefites by christ his passion , wee haue by the same peace of conscience , which passeth all vnderstanding , accesse to grace by the mediation of christ , and after this life euerlasting , to behold the blessed and glorious trinitie , in glorie , maiestie , and eternitie . now to the meditation of christ his passion , which we shall consider fruitfully , if wee marke how fowle a thing sinne is , how grieuous to the conscience , how displeasant to god , what punishment it deserued , whose death it procured , and so repent for the same . secondly , if wee behold the passing loue of god in sending his sonne to redeeme vs , & the singular loue of christ , in laying downe his life for vs , and so be thankfull to both for the same . if god had redeemed mankinde by any other meanes , as by siluer or gold , or by force of armes , or any of his angels , the benefit had been the lesse : but he did it by the death of his holy and deare sonne . a benefit of all benefits the greatest , and neuer to be thought on without thankfulnesse . and in truth no angel could be an attonement-maker betweene god & man , because they communicate nature neither with god nor man : but christ iesus doth with both . for hee is god in nature , and man in nature : and so a friend to both god and man , and therefore a most fit person to make peace betweene god and man. thirdly , we shal meditate on the passion of christ aright , if after his example we forgiue our enemies when they offend vs , if we loue them though they hate vs , if we pray for them , though they curse vs , after the example of christ , which forgaue vs when wee trespassed against him , which so loued vs , that he died for vs when we were his enemies & sinners . fourthly , we shall meditate on the passion of christ aright , if we mortifie our members , which are vpon the earth , if we crucifie the flesh with the affections , that is , by putting off the old man , which is corrupt through deceiueable lusts , and putting on the new man , which after god is created vnto righteousnes and true holinesse , if we walke honestly ; as in the day time , not in gluttony and drunkennes , but in sobrietie , neither in chambering and wantonnesse , but in chastitie , neither in strife and enuying , but in charitie : if wee put on the lord iesus , and make no prouision for the flesh , to fulfill the lusts of it . we may haue an honest care of our bodies , which is to feed them soberly , to cloth them decently , to exercise them moderately : but so to prouide for the flesh as to fulfill the lusts thereof so to pamper it as to make it ouer-rule the spirit , this is to forget christs passion , to seeke to crucifie him againe , to serue our enemie , from which to redeem vs christ died , to destroy that ( as much as in him is ) vvhich christ so deerely bought . lastly , we shal meditate on the passion of christ aright , if wee stedfastly beleeue by it to be saued , and liue and die in true repentance for our sinnes , which made a diuision betweene god and vs , vvhich brought the sonne of god from heauen into the vaile of misery , which caused the death of iesus christ . the consideration of this ought to make our hearts to bleede , to flye from sinne , as from a biting serpent , to renounce the diuell with his workes , as we promised in baptisme , to be contrite , which is the first branch of true repentance , to crie for mercie , which is the second , to trust in christ the mediator , which is the third , to endeuour with a purpose to serue the liuing god , which is the last . then tho our sins were as crimson , they shall be made as vvhite as snow : though they were red as scarlet , they shall be as wool . for the bloud of iesus christ the son of god , purgeth the penitent from all sinne . then god will be on our right hand for euer . then shall the realme flourish , as now , so for euer with peace , plenty , the preaching of the gospell , with many other godly blessings , to the glorie of god , the comfort of vs , and terrour of the enemie . let vs be thankefull to almightie god for preseruing vs hitherto , giuing vs peace , when others haue had the contrarie : plentie , when others haue suffered scarsity : the preaching of the word , which others haue lacked : vnder the gouernement of a most gracious king , whom we are bound , as the lords annointed , to loue sincerely , to reuerence dutifully , to obey heartily , to pray for zealously and continually , because god hath vsed his maiestie as a meane to conuey ouer vnto vs his mercies ) that he may liue to the comming of christ , to giue vp to him his princely crowne , to receiue of him a crown of glory for euer , in the kingdom of glorie , where is light and no darknes , life , and no dying , peace and no discord ; where is mirth without mourning , fauor without misliking , knowledge vvithout ignorance , where is holines & no sinne , vprightnes and no hypocrisie , truth and no falsehood , perfection and no infirmitie ; where are ioyes which eye hath not seene , neither eare hath heard , neither hath entred into the heart of man , which the lord hath prepared for them that loue him , in the company of godly saints , in the sight of heauenly angels , in the presence of iesus , the mediator of the new testament . to vvhom with the father and the holy ghost , be all honour and glorie for euer and euer . amen . ( ⸪ ) finis . christes miracles deliuered in a sermon. by arthvr dent, preacher of the word of god, at south-shoobery in essex. dent, arthur, d. 1607. 1608 approx. 53 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a20180 stc 6613 estc s113588 99848821 99848821 13937 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20180) transcribed from: (early english books online ; image set 13937) images scanned from microfilm: (early english books, 1475-1640 ; 643:06) christes miracles deliuered in a sermon. by arthvr dent, preacher of the word of god, at south-shoobery in essex. dent, arthur, d. 1607. [56] p. printed by g. e[ld] for iohn wright, and are to sould at his shop at christ-church gate, at london : 1608. a sermon. on john ix. 16. printer's actual name from stc. a1, probably blank, lacking--folger shakespeare library catalogue. signatures: [a]-c d⁴ (d4 blank). reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode 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text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -miracles -early works to 1800. bible. -n.t. -john -commentaries -early works to 1800. sermons, english. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion christes miracles , deliuered in a sermon . by arthvr dent , preacher of the word of god , at south-shoobery in essex . at london printed by g : e. for iohn wright , and are to be sould at his shop at christ-church gate . 1608. christes miracles . iohn . 9. 16. then said some of the pharisees : this man is not of god , because he keepeth not the sabboth : others sayd ; how can a man that is a sinner doe such miracles ? and there was a dissension among them . in this verse is set downe a double opinion which the pharisees held concerning christ , and especially concerning the workes which hee had wrought among them . some of them haue peremptorilie , and flatly condenmed him , saying , that hee was a man that was not of god : and they render a reason , or rather a shadow of a reason ; namely because he kéepeth not the sabboth , but their opinion was rashe , and their iudgement false and erronious , procéeding from the malice and hatred of the person of christ . also that which they haue vsed for a reason , we haue shewed that it is likewise false : for christ was so farre from breaking the sabaoth , or any part of the law , that he did in full perfection fulfill the whole law of god. now followeth the opinion of the second sort of pharisees , which sayd ; how can a man that is a sinner , do such miracles ? as if the holy ghost should say , if our sauiour christ were such a prophaner and breaker of the saboth , as you surmise him to be , then it were impossible for him , to doe such strange and wonderfull miracles , as we sée he hath wrought : of this wee haue spoken before , & shal speake more hereafter , when we haue spoken generally of miracles , of the workes of them , & therefore of the power of god , in working them , & also of the power of angels , of satan , & of men therein . whereas it is said ; how can a man that is a sinner doe such miracles ? these men doe insinuate , that sinners can do some wonderfull miracles in the sight of men , but to doe such a miracle , as to cure a man being blinde from his birthe , was impossible for them . it is impossible that any sinner should doe this or any such miracles which christ did , wee are therefore to shew , first , what a miracle is , that euery one vnderstanding the nature thereof , may make such proper and peculiar vse of the same , as he ought . a miracle is nothing else but a rare worke , apparently wrought by the sole omnipotent power of god , cleane contrary to the order and instinct of nature , farre aboue nature or naturall causes . i vse so many words , that i may speake to the capacity of all the people , wheras otherwise i might vse fewer , we are therefore first to know y ● it is a worke , for indéed it must be in it selfe a true worke , déed , or fact , otherwise it cannot in it selfe , and of it selfe , make men to muse and maruell at it : at least it cannot make wise men to maruell at it . if therefore it be a miracle , it must be a sensible worke , not a worke in shew , illusion or deceit , but a worke in nature , indéed , and in trueth ▪ if it be but an apparance of a worke , it is no miracle . if it be onely in illusion of the senses , it is no miracle . it is then true that the illusions of satan , are no miracles , for he doth nothing but delude the senses of men , neither is it the celeritie or agilitie of mens hands which are miracles , as of juglers , which deceiue the people by an actiuitie in continuing the thing which they doe . for they doe not any true worke , but by their dexterity deceiue mens senses . these therefore are no miracles , for euery miracle must be a true worke , and fact indéed . i therefore first call a miracle , a worke , to separate it from those that séeme to be miracles , and yet are not , as be the workes of satan , and his members , and also those that are done by agility of man , which are workes in shew , but not indéed . this kind of miracle which is a true worke , hath béene wrought by diuers of gods children , as moses when he was sent to deliuer the people of israell out of egipt , did worke many miracles , to testifie that he was sent of the lord. he made frogs , not in appearance , but indéed : he turned the water of the riuer into bloud , not in appearance , but in déed . so also elias wrought myracles , not in shew but in déed . so christ wrought miracles not in shew , but in déed . for lazarus being dead indéed , he raised him vp againe in déed : when the wine wanted at the mariage , he turned water in déed into wine in déed , as pure wine as any issued out of the uine , and so were all the miracles which he did , workes in déed , and not only in appearance . when therefore wee sée any wonderfull thing come to passe , wee must examine it , whether it be a worke in déed , or onely in appearance . if it be not a worke in déed , as be the illusions of satan , and of men , which deceiue the senses , and do not bring any worke to passe , then is it not a true miracle . for euery true miracle which the lord hath wrought himselfe , or any of the prophets , or our sauiour christ , haue béene true workes . secondly , i call it a rare worke of god , for of the workes of god , there be some which are vsuall , common , & ordinary : as the preseruation of mankind , is an ordinary and vsuall worke of god , and it is truly said of the holy ghost , that we liue , mooue , and haue our being in the lord : yet because this is vsuall , ordinary , and common , yea dayly and hourely , ( for the lord doth ordinarily euery day and houre , preserue men , otherwise they could not liue ) i say because it is ordinary , dayly , and hourely , we cannot properlye call it a miracle , for it doth make men to maruell , to muse , to be amased and astonied at it , séeing it is so vsuall and ordinary among them . for it is the nature of miracles , to make men , muse and maruell at them : and therefore when as in the euangelists , any miracle which our sauiour christ wrought , is set downe , there also immediatly followeth , that the people were astonied : therefore that which is vsuall , and common , cannot properly be called a miracle . a miracle therefore must be a rare worke of god sildome brought to passe , and for this cause we cannot say , that repentance , or regeneration is a miracle , for although repentance be wrought in few , yet is it not properly a miracle , because it is ordinarily , & vsually at one time or another , wrought in the hearts of all gods children . there be also many strange and wonderfull workes of nature , yet because they are not rare but vsuall , and ordinarie , they be no miracles . an adamant stone ( wee know not by what force ) will drawe iron to it selfe : iron is heauy of it selfe , and of it selfe cannot possibly mooue from place to place , yet an adamant if it be aboue it will draw it to it selfe , which is very strange and admirable , yet because it is vsuall and common , it cannot be called a miracle . so we may sée the nature , and power of some water , to turne that which in nature is gold , into stone : that is knowne to be true by experience , yet no man can shew any reason , why that water should rather doe it , then any other . although this be strange & wonderfull , yet because it is vsuall and ordinary , yet in those waters , it is no miracle : for euery miracle is a rare worke that commeth to passe , not ordinarily , but very sildome . this worke is called rare , either in regard of the thing wrought , or in regard of the manner of working it . first in respect of the thing wrought : as when the lord sent downe manna from heauen , to féed such a great number of people as the israelites were , this was very rare in regarde of the thing wrought . so when the lord made the sunne to stay in the element : so likewise ( as we may read ) when the lord made the shadow of the diall to go back . secondly , a miracle is rare in regarde of the maner of working it , as when the water was turned into bloud , it was not a rare thing to sée blond , but the manner of working it , as namely with a rod , was most rare and was neuer seene before . so we do sée that christs manner of healing the blind man was very rare . therefore a miracle : if it be a miracle indéed , first it must be a true worke , secondly a rare worke , either in regarde of the thing it selfe , or in regard of the manner of dooing it . apparantly wrought , &c. thirdly , a miracle must haue this annexed vnto it : for it must not be obscure , but apparent i meane not to the reason and iudgement of man , but to mans sense , that is , to some of his senses , or to all of them , without controuersie or doubting . this we shall sée in all true miracles wrought by god , to be of this nature , namely cleare and euident to mans senses : for either men did féele them , as the darknesse in egipt , or else they might touch them , taste them , or smell them . when the lord brought his people of israel from egipt , all the miracles which hee by his power had wrought among them were most apparent vnto mans sense . as namely when they went through the redde sea , there he made the waters to deuide themselues , and to stand like mighty mountaines on each side of them , in such sort , that they did most mauifestly sée , and behold the same . so likewise they saw , when moses stroke the stony rock , so that thereout gushed water . so they saw most euidently the walls of iericho fall downe : and therefore if there be any miracle which is not apparent of itselfe , it is no miracle . likewise what workes so euer be done by satan or any of his angels , if it be not euident and to bee discerned by mans sense , hence wee know that it is no miracle . let vs by this property of a-true miracle , examine the miracle of the altar of the church of rome , for in the sacrament of the altar , after the priest hath said a few words as these , ( hoc est corpus meum ) they teach that there a strange worke is brought to passe , for the substance of the bread which was on the altar , is gone and is changed into the body of christ : if it were so , then indéede it were a miracle : but if it be a miracle , then men may discerne it by one sense or other : for let them shew me an instance where the lord wrought any miracle which he did not subiect to the senses of man , but in this there is no miracle , which may be discerned by the senses : for the bread in the iudgment of al the senses seemeth the same , that it was before to y e sight , it séemeth to be the very same in substance , of the same quality and colour that it was of before , it hath the same taste it had before , to the handling it appeareth the same that it was before , and hath the same smelling that it had before , there is not any sense that iudgeth now otherwise of it , then it did before , & therfore it can be no true miracle . indéed if before i séeing it to be bread , tasting , smelling , and touching it , do iudge it to be bread , should now , séeing , smelling , tasting , and féeling it , perceiue it to be the body of christ , it were a true miracle : but séeing to all the senses , it appeareth one & the same that it was before , it cannot be a miracle : but they say the outward forme & external accident of y e bread yet remaineth , but the substance of it is turned into y ● body of christ , which though we cānot perceiue by our senses , yet we are to beléeue by faith . but how did christ himselfe deale with thomas , when he doubted of his resurrection : he sayd ; thrust thy finger into my side , and feele whether i haue not flesh & bones , for a spirit hath not as thou feelest me to haue ; he taketh away his doubt by the sence of féeling : and if this true naturall body of christ were there in the bread , then might we feele it as thomas did , for christ still retaineth that his true and naturall body , although he be now glorified . in-so-much therefore that in the bread there is no miracle apparent to the senses , there is no miracle at all . but this is the difference ( in gods church ) that before it was common bread , ordained , and sanctified by the lord , for the nourishment of our bodies , but now it is the holy bread , appointed , and set apart , and sanctified by the lord , not so much for the nourishment of our bodies , but especially for the confirmation of our faith , and the foode of our soules . the same also is to be said of the wine . fourthly i adde : wrought by the sole omnipotent power of god. wherin i note the workers of miracles . the lord himselfe worketh miracles , but peculiarlie and properly by his power , and not by his wisdom , though both be infinite , and that a miracle is wrought by the power of god , i prooue by these reasons . first a miracle is a worke of great power farre passing the power of all creatures , therefore it must néeds be wrought by the power of the creator . secondly , it is apparent by diuers places of the word of god , as ioel. 2. 21. 30. there the holy ghost ascribeth the working of miracles to the lord himselfe . i will shew wonders in heauen and earth , saith the lord , feare not o land , for i will do great things . thirdly , the holy ghost vseth this as an argument to prooue , that iehouah is the lord , and is onely to bee serued . leuit. 26. deut. 28. albeit the magitians of egipt could worke many admirable wonders by their owne arte , and by the instruction of the diuill , yet they confessed that the workes of moses were not done by moses power , nor by any actor skill that was in moses , nor yet by naturall causes , but by the finger of god , which is nothing else but his power . by this argument doth christ prooue , that his miracles were not done by the power of belzebub : if i by the finger of god cast out diuils , by whom doe your children cast them out . lastly , this may also appeare by the consideration of the meanes which the lord vseth in working of miracles . as the shadow of peter to cure diseases . can any mans shadow cure another ? no , but the lord would haue that this meanes should shew that the things were wrought by his power . so the handkercher of paul did cure diseases , not that there were any such vertue in it , but that it came from the lord : so also did the hem of christs garment : is there any power in the hem of a mans garment to cure diseases ? surely no , but the lord vseth that meanes to teach vs thereby that his power onely doth worke it . here then we must acknowledge , that miracles are wrought only by the lord , and serue greatly to the aduancing of his glory . lastly we must consider , that a miracle is contrary to the instinct of nature . ] nature had neuer any such inclination , as to bring to passe any miracle , as when the water stood on two parts , nature had a desire to make the waters runne , when as then the waters stoode , it was contrarie to nature . the vse . the vse that we must make hereof , is to giue to god that which is his owne , that wee should acknowledge him to be the sole author and worker of miracles , that either haue béene or shall be in the world . if thou giue them to satan , then doest thou constitute him , instéed of the lord himselfe . art thou the lords ? then know , that neither sathan , nor any creature , is able to worke any miracle against thée . if thou be his , rather then his name should be dishonoured by thée , hee will worke miraculously , for thy good and preseruation . further , this serueth to ratifie our faith in the power of god. the diuill is his seruant , whether he will or not , he can do nothing but that which the lord willeth . and hereby we hold that our bodies shall be raised againe at the last day . for god is able to worke all miracles : although there be neither bone , skin , nor flesh left , yet hee is able to ioyne flesh to flesh , sinew to sinew , and raise vs vp againe with the same bodies , we had before . the second part of this sermon . now remaineth some-thing to be spoken more plainely and particularly of miracles . for as in all other things , so also in miracles , the lord vseth diuerse and sundry wayes of working . for eyther himselfe alone , and of himselfe alone , or else he vseth some creature in the working of the same . as in the creation of the world , hee vsed not any thing out of himselfe , but in himselfe , by himselfe , and of himselfe alone , he created all things of nothing . so likewise in the working of some miracles , it pleaseth him not to admit the vse of any creature whatsoeuer . as when hée stayed the sunne in the firmament , hee did it of himselfe without the helpe of any other . so also he turned back the shadow of the dyall of azah by himselfe alone without the vse of any other . but neuerthelesse in working some miracles , he vseth meanes , but especially man for the meanes thereof . as in all the myracles wrought in egipt , the lord did worke them indéed , but by the hand of moses and aaron . he deuided the redde sea so , that israel passed through on drye foote , but it was done by moses . so also hee wrought many miracles in the wildernesse before the isralites , but by the hands of moses and aaron . so some miracles were done by judges , some by elizaeus , and others of the prophets . so also god wrought miracles afterward , not only by his sonne , but also by the hands of the apostles . so that it is a true point of religion , to holde , that the lord in working of miracles , doth oftentimes vse the meanes of man therin . in this doctrine wee are to take héede of these two dangerous points . first , that we derogate nothing from the maiestie of god , although hee vse meanes in the working of many miracles . secondly , that we do not magnifie the creature , which the lord vseth aboue that which is conuenient , into which many haue fallen heretofore . for the auoyding therefore of them , it is necessary to hold these two points of religion : first to beléeue and know that the omnipotent power of god cannot be communicated to any creature . for the lord saith , as of his wisedome , iustice and mercy , so also of his power . i will not giue my glory to another . we are therefore to hold , that the power of god cannot beséeme any creature whatsoeuer , no though it bee an angell of heauen . secondly , that wee must know , remember , and constantly beléeue , that albeit the power of god could be communicated to any creature , either in heauen or in earth , yet that there is no creature capeable thereof , no creature is able to beare it . this is euident in the example of peter , before whome when christ had wrought a miracle , and hee had séene some small sight of his glory , he sayd , depart from mee lord , for i am a sinfull man. if peter could not abide the glimmering of his glory , and if it brought his sinnes to memory : insomuch that hee thought himselfe vnworthy of his presence : how much more vnable had hee béene to bears the weight thereof . but ( may some say ) if this bee so , why then doth the lord vse meanes in working of miracles ? why doth hee vse men prophets , apostles , yea and those also which haue no iustifying faith , and also other creatures ? i answer , the lord vseth them , not because he stands in néed of them ( for he can worke all things of himselfe ) neither vseth he them , that men should ascribe lesse to him , and more to the creatures which he vseth , but for to teach vs these thrée things . first to teach vs , how his maiestie doth approoue the meanes whereby things are brought to passe : for if the lord vseth meanes when as they be of lesse vse , much more wil he approoue when the meanes are vsed which haue some power to bring things to passe . this then is the first cause why the lord vseth meanes , to shew that he would haue vs kept , maintained and liue in this world , but so , as by vsing such meanes , as his maiestie shall appoint . therefore no man ought to neglect and contemne the meanes , least hee oppose himselfe against the lord secondly , the lord vseth creatures in working miracles , to support and vphold mans weaknesse , who is not able to looke on his maiestie , when hee worketh himselfe . this is plaine in the example of the israelites . exod. 19. when they came to mount sinai , to heare the lord , there was such thunder and lightning , and the sound of a trumpet excéeding lowd , and the mount all of a smoake , because the lord came downe by fire , they were so bereft of their sences , and were so afraide , that afterward they desired the lord not to speake to them himselfe any more , but that they might haue moses to speake vnto them , and they would heare him . thirdly the lord vseth meanes for the tryall of our faith , of our religion , and conscience , whether wee will ascribe the worke that is wrought to the worker thereof , or to the meanes , or partly to the worker , and partly to the meanes , or as some doe , all to the meanes , and none to the worker . the lord tryeth whether we will be constant , to ascribe the power that is in miracles vnto his maiestie , for in the miracles of christ , we sée how diuersly they were expounded , albeit they were effected by the finger of god , yet the pharisees would not ascribe them to the worker , but sayd , that hee wrought miracles by belzebub the prince of deuils . this is the corruption of man and want of faith : they are ready to ascribe though not all , yet at the least some part of the miracle to creatures , which are but the meanes , and not wholy to the lord , who is the onely worker of miracles ; for these causes the lord vseth meanes in working miracles , to teach vs these things thereby , for all miracles are wrought not for him , but for our cause . the meanes which the lord vseth are of diuers sorts , but especially thrée . first , some meanes which the lord vseth in working of miracles , are such as may séeme to men to haue some power in them , for the working of the miracle . as when moses came to the red sea , he lift vp his rod , and stretched out his hand ouer the waters . so when he came to the rocke to get water for the people , he strooke the rocke with his staffe , which séemed to haue some power in it , to make the water gush out of the rock , as afterward it did . the second sort of meanes which the lord vseth , are such as haue not so much as an appearance of any force or power , or vse , in the working of the miracle . such was the hem of christs garment , the hem of a garment hath not so much as an appearance , that it should heale any that are diseased . such was the handkercher of paule to cure diseases , what are handkerchers or swadling cloutes ( as we may aswell say , for the curing of diseases ) such was the shadow of peter , where vnto some comming were healed of their diseases . these were wrought when the apostles were ignorant thereof , and when they were occupied about other matters . but yet it pleaseth the lord to vse such means , although they haue not any appearance of any power in the working of a miracle . thirdly , the lord vseth such meanes as are not auaileable for the worke , but séeme to hinder it , as in curing of the blinde man , the claye which was made , and layde vpon his eyes , this christ ( who was god and man ) vsed , though it séemed to containe in it a naturall hinderance to the miracle . these thrée sorts of meanes the lord vseth , to teach vs thrée notable points . first he vseth the first meanes to trie the trueth of our faith , to sée whether we be so firme in faith , and whether we will so wholy relie vpon him , as that hée will giue all glory to him for the working of the miracle , though the meanes vsed doe séeme to haue some power of bringing it to passe , wee must therefore learne to giue all glory to the lord whatsoeuer . secondly , the second sort of meanes that the lord vseth , is to teache vs , that it is he alone that worketh miracles , and not the creature which is vsed , his sole omnipotent power doth worke it : let the meanes doe or bee what it will , whether it be any creature what-so-euer , or no creature , as was the shadowe of peter which was nothing , but the absence of light . let vs acknowledge the lord to bee the onely cause and worker of the miracle . thirdly the third sort of meanes , teacheth vs to giue nothing to the creature it selfe which is vsed , which is contrary to the opinion of many superstitious people , and contrarie to all coniurers , sorcerers , or casters of figures : sathan maketh them to thinke that the miracle is brought to passe by him , or the meanes which hee appointeth , and not by the power of god. but wee must acknowlegde that all creatures what-so-euer , that albeit the power of angels be great , yet if all these were ioyned together , yet they were not able to worke the least miracle that could be . this doctrine hath singular vse . first it teacheth vs what a miracle is . secondly , what a miracle is not : as all manner of appearances are no miracles , whether they bee illusions of sathan , or procéed from the deceipt , subtilty , and agilitie of man , none of them are miracles . so the preseruation of mankind , albeit it bee a true worke wrought by god onely , yet because it is a true vsuall and ordinary worke , it is no miracle , for euery miracle is a rare worke of god. thirdly , it teacheth vs that no worke is a miracle which cannot bee felt , smelled , or perceiued by some of the senses : when men therefore hold vs in hand that there is a myracle , yet if wee cannot sée any thing , feele , smell , or taste any thing , contrary to the ordinary manner , there is no miracle wrought . therefore let the malignant church of rome , teach , write , and decrée in their counsels , that there is a miracle wrought in the sacrifice of their altar ; yet because i can neyther sée , touch , smell , nor taste any thing but the same that was before , it cannot bee any miracle . fourthly , euery miracle is wrought by the sole omnipotent power of god. if any worke bee done by the power of sathan , or of any man : or any thing bee done wonderfully by the power of nature , it is no miracle . if sathan hath power to doe any strange thing , it is a naturall worke , and therefore no miracle . so also of the good angels . so likewise if we sée strange things come to passe in the heauens by naturall causes , wee are not to thinke they are any miracles . last of all , if any thing fall out according to the rare strength and power of some waters , or other creatures , if it fall out by nature , or if partlye by arte , and partlye by nature , it is no miracle . whatsoeuer therefore is not brought to passe by the sole omnipotent power of god , and that is not contrary to nature , it is no miracle . it followeth now to sée , how many sorts and kinds of miracles there be . i meane not how many sorts there be in nature ( for so there is but onely one true miracle ) but in name , and as they are called , for so there may be diuerse , and this i gather out of the words of these pharisees . how can a man that is a sinner doe such miracles ? insinuating thereby , that there bee some miracles which sinners may doe , yet not such as christ had done : out of this place then wee gather that in name there bee two sorts of miracles . one is a true and diuine miracle , which is that whereof wee haue spoken before , which is an vnbeceaueable miracle , for it is not done to deceiue any , but to magnifie the worke thereof , and for the good of them for whom it is wrought , and for the profit of those which behold it , it is called diuine because it is wrought by the soule omnipotent power of god. besides this there is a false vaine and deceiueable miracle , false i say because it is not this , for whatsoeuer is not this , is a false miracle , and vaine , because it cannot haue any good , godly , profitable and holy vse to the conscience of man , and deceiueable , because it deludeth men that are to discerne and iudge of it . this is the miracle which the pharisees here speake of , the which is granted to bee done by the wicked . elsewhere in the scriptures wee read , who are the workers of this miracle , as namely sathan himselfe doth often-times worke it . so also his ministers do often-times worke the same , for the holy ghost teacheth vs , math. 24. 24. that in the latter dayes there shall come false christs and false prophets , and shewe great signes , and wonders , so that if it were possible they should deceiue the very elect. wée must not imagine that the false christs shall worke true miracles , but they shall worke such strange and wonderfull things , that they should carry away many after them : nay if the lord had not decréed in his secret counsell to saue them that they should neuer fall away , they would also deceiue them . whereby wee may bee admonished , that séeing wee are in the last age of the world , that fearefull times are at hand , wherein false christs shall arise and deceiue many . and is not satan now strong in the hearts of the reprobates ? that they will teach false doctrines . now what if heretickes and scismatickes should haue power to confirme their doctrine by miracles and strange wonders ? would not many beléeue in them ? let vs therefore ( as paule taught the galathians ) prepare our hearts , that if an angell from heauen teach vs any other doctrine then that which wee haue receiued in the written word of god , let him bee accursed . the holy ghost also foretelleth vs , 2 thes . 2. 9. that before the comming of christ to iudgement , shall appeare antichrist with all power , with signes , and lying wonders . the holy ghost doth before admonish vs hereof , that wee should not wauer at euery motion , nor fall away at euery tryall , but bee constant , and hold fast the doctrine which wee haue receiued from the lord , by his prophets , his sonne , and his apostles : then although wee bee tryed with hereticks and scismatickes , and séeme to ourselues and to others to be lost , yet wee shall bee reserued to eternall saluation . but some man may say . if sathan can worke such miracles , and the lord would haue false christs to arise and worke wonders , how shall wee iudge of a miracle that is done : whether it proceed from the lord , or from sathan and his ministers , from a good cause and worker , or from an euill , and what wee are to holde and thinke of the power of sathan , how farre it reacheth , and what it is able to doe . i answer , that this is a very necessary point to bee knowne , and séeing wee haue entred into the handling of miracles , wee will shew what miracles can bée wrought by sathan , what is his power , where it beginneth , and where it endeth . the third part of this sermon . now therfore it remaineth to speake of the power of sathan . certaine it is , and wee are to beléeue it by faith , that the power of sathan is not equall to the power of god : it is not so strong , so large , and so wide : it is euery way infinitly lesse ; there is no comparison betwéene that which is infinite and that which is finite . if wée compare it with good angels , it will be lesse then some , and greater then other some , as afterward we shall more plainely sée : but if wee compare it with the power of man , it is farre greater euery way : but yet wee must know that is a finite and naturall power , not supernaturall ; for then none could bee saued : it is mightie , but yet not almightie : but that we may better conceiue of it : let vs lée wherein it lyeth . all the power that sathan hath consisteth in two points : first in his knowledge or vnderstanding . secondly , in his déed , action , or worke . for according as a mans knowledge is , such is his déed : so is sathans : as his knowledge is great , so also his worke great . for his knowledge it is to bee considered whence it ariseth , and how hee commeth by it , so shall wee better iudge of the greatnesse thereof . hee hath his knowledge by these meanes that follow . first from his spirituall nature , for by nature hee is a spirit , and therfore by nature hath the measure of knowledge giuen by god to a spirit which is great . wee know that there is a greater measure of knowledge in man , then is in a brute beast , by reason of that nature which the lord hath giuen to man aboue beasts . so the diuill is made of a spirituall substance , and of that onely : so that hee hath not a body which might hinder him to sée into the nature , quality , and operation of a spirite , and therefore being a spirit , he hath the knowledge of a spirit . in that therefore he is a spirit , hee hath a greater famili , aritic with our spirites , then otherwise hee could haue . in regarde therefore of his nature his knowledge is great . secondarily ; the measure of his knowledge may bee discerned by his creation . god created him a good angell , and gaue him the same measure of knowledge that hee gaue to other angels : looke therefore what knowledge is in a good angell by creation , the same knowledge is in sathan by his creation . it may bee that hee retaineth still that measure of knowledge which hee then receiued , albeit as it may bee thought , that as man by his fall , lost a great measure of that knowledge which hee had by his creation : so the diuill lost a great measure of his knowledge by his apostacie from the lord. further it is to be knowne , that the diuil being now fallen , is not of the consultation of the lord , as the good angels are , for they stand alwaies before his face , ready to doe any thing that hee shall command them , for the good of the elect , and therefore they are of the consultations of the lord , but sathan is not so , and therefore hee cannot haue so great knowledge as they haue , which is a great comfort to those that be the true children of god , that the good angels , by the measure of their knowledge , are more able to saue and defend vs , then the diuill is by the measure of his knowledge to harme vs. thirdly , the diuill since his fall , hath increased his knowledge , both on the things on earth , and of the wayes of god , by long obseruations and continuall experience , who hath alwayes had experimentall knowledge of the nature of man : for he is well acquainted with the age of men , he knoweth what be their affections , what is their nature , and what is their disposition , hee knoweth what things be offensiue to men , hee knoweth also what pleaseth them best in their young age , what in their middle age , and what in their olde age . and as in these things , so also hath hee experience in supernaturall things . for he remembreth by whom he hath béene resisted , and who will not yéeld to him . this then must greatly amplifie his knowledge , séeing he hath alwayes had such long experience of all things that come to passe . as put the case there were one man aliue which were perfect in sense , in body , in minde , in reason , and memory , and in all the faculties , both of the body and the minde , that had liued from the beginning of the world vnto this daye , and had obserued all things that had fallen out heretofore : this man would tell such wonderfull things , both past and to come , by naturall causes , and continuall obseruation , that i feare me least many would worship him as a god : therefore the diuill must néedes haue great knowledge , séeing that he hath had all these . but he knoweth more then any man could haue done : for hee doth not onely know those among whom he liueth , and the things that falleth out amongst them , but hee goeth about into euery familie and countrie , obserueth what is done , and is well acquainted with their conuersation . fourthly , besides this hee hath also another meanes to increase his knowledge . when the lord commandeth him to appeare before him to render accounts of all the workes that hee hath done , iob. 1. 16. when the children of god , that is the good angels came before the lord , sathan stood amongst them , and the lord said vnto him , whence commest thou ? and hee answered , from compassing the earth too and fro : and the lord sayd . hast thou not considered my seruant iob , how there is none like him in the earth , an vpright and iust man ? sathan answered : it is not for nothing that iob feareth thee , hast thou not made a hedge about him and his house , and about euery thing which hee hath on euery side ? but touch all that hee hath , and then see whether hee will not blaspheme thee to thy face . sathan knew well enough , that man will make shew of religion in prosperitie , but in aduersitie , by impatience would fall away : for herevpon the lord gaue him libertie to afflict iob , in visiting his body with sicknesse , in taking away his children , and his goods : but whence hath hee this knowledge ? from the reuelation of the lord : hee knew that iob should bee visited with great sicknesse , and loose his children , and his goods , when he heard it from the lord , and so he knoweth many other things which are to come to passe , and after hee once knoweth them , hee goeth to witches or such like , and tels them thereof , who like wise tell others of the same before it comes to passe , and so deceiue men thereby , making them to thinke that they knowe it of themselues : but neither they , nor the diuell know it of themselues , but by reuelation of the lord vnto sathan . fiftly , sathan hath another excellent meanes to increase his knowledge which the lord hath also granted vnto men : for they know what is to come by the reuelation of the prophets : for if there be any curse belonging to the people , the prophets do denounce the same , & make the people to know thereof , by the preaching of the word : whereas therefore the worde is preached , there is sathan present : he obserueth the doctrine , whether it be of power to bring men from the kingdome of darkenesse , to the lord : from sinne vnto repentance . if it bee , then is he must busie , either to step it from the care , or to pull it out of the heart , if they haue once receiued it , as math. 13. 19. by this meanes therefore hee increaseth his knowledge , that hee may worke more couertly , and bee the lesse discerned : for hee can turne him-selfe into an angell of light . sixtly , he hath yet another meanes to increase his knowledge , and that is by the obseruation of naturall causes . if you speake of an astronomer , he can tell that best : if yée speake of an astrologer , he is most cunning there in . yea that which men gesse at , and as it were groape at in the darke , hee beholdeth and knoweth most certainlie , and can tell any thing that is to come to passe by the course of the starres , and other naturall causes . if we speake of knowledge in the artes , there is none comparable to him : hee is most skilfull in all the tongues , and there is no time that is hid from him . so that by these meanes hee hath wonderfully increased his knowledge . but some may say : hath hee knowledge in any thing , in which the good angels haue no knowledge ? no for they are as diligent for the saluation of the godly , as he is for their destruction . psal . 91. 11. god giueth his angels charge to kéepe christ and all that are his , in all their wayes : nay they pitche their tents about him that feareth the lord to kéepe him on euery side , that no harme befall him any way . and therefore as soone as sathan had left off tempting christ , the good angels came and ministred vnto him all things that were requisite for him in this life . but doth not sathans knowledge serue to the working of a miracle ? no : for it is a finite knowledge , and therfore cannot produce any miracle , for euery true miracle is wrought by an omnipotent power . the second thing wherein satans power doth consist in his action , or his déed , which as his knowledge is great , so it is likewise great . let vs therefore see his actions . the déede of perswading is great , for hee mooued cam contrary to his knowledge , and contrary to nature , not onely to reuile his brother , but to kill him , hee talked not with caine , but by motions and perswasions in his heart did allure him therevnto . but it appeareth more great in his first action against mankinde , as when he came to our first parents in the forme of a serpent ( which argueth his great power , that hee can transforme himselfe into such a creature , and abuse the tongue of a serpent to that end . ) so wee read of his actions also in exodus , when moses wrought miracles before pharaoh by the finger of god. satan also by his enchanters did worke the same miracles , yet not true miracles , because they did them not by the finger of god , but by the power of sathan . so also 1. samuel . 28. sathan comes to a witch , and would also tell the witch what successe saule should haue in his battell , that hee tooke in hand , hee came in the shape of samuel , so that saule thought he had béene samuell . so also would hee talke familiarly with men : therefore the lord gaue a law , that if any one consulted with a familiar spirit , he should dye , which law had béene in vaine , if none had consulted familiarly with him . so hee was a lyer in the mouth of all the false prophets , although they themselues did not at that time perceiue it . so he possessed mens bodies , as in the gospell , when our sauiour had cast him out of a man , hee straight way went into a heard of swine , and euen so he is able to draw mens bodies after him . wée may also sée his power by a comparison with the good angels . 2. kings . 19. an angel of the lord slew an hundreth and 85000. men of zenacheribs host in one night . now the same power is in sathan by his creation , which hereby appeareth to be very great . so when he carried christs body vpon a pinacle of the temple , and vp into a mountaine to tempt him . and acts 16. 19. there were exoreistes that would cast forth diuils in the name of iesus , but the euill spirit in the man , ranne on them , and ouer-came them , so that they sled out of the house naked , and wounded . it is therefore certaine , that sathan is of a wonderfull power , and that the children of god haue oftentimes tried , both in themselues , & also in others . among many other i remember one that is worthy remembrance . there was a man in geneua who féeling some-thing to fall out contrary to his minde , and for diuers causes which is not néedfull to repeate , blasphemed god , & desired that if there were any diuils they might come and take him away , who was presently in the ayre , and neuer heard of after , saue only that his cap fel off his head , which sheweth that satan hath great power : this teacheth vs that mē must not be carelesse , but must looke to themselues : for sathan is a roaring lion seeking whom hee may soonest deuoure : watch therefore and pray , least yee fall into temptation . but if satans power be so great , how comes it to passe , that many men doe so well in this world ? i answer this power is barred and limitted by the lord , and that by two especiall limits . the first limite , is his nature , for hee is not able to doe any thing then that which his naturall disposition will permit and suffer . the second limit is , the will of god : for hee can doe nothing against the will of god. except the lord doe eyther permit him or command him , hee is not able to doe any thing at all . as it is also in other creatures , the waters should by nature ouer-flowe the whole earth , yet they doe not because it is the will of god. so also is it with sathan , as appeareth , when the lord gaue him power of all iobs goods , beyond the lords will he could not go , for the lord will not suffer him to doe any thing to his children : but onely th● which shall tend to their good . ar thou in misery , or in any dangerous distresse , wherein thou art most subiect to the cruelty of sathan ? bee of good comfort , sathan is limited , hée cannot doe any thing to thée , but onely that which the lord commandeth him . but may not sathans knowledge and power bee vsed ? i answere it may . god vseth it in punishing , trying , and correcting his children . againe the apostles vsed his power for they haue deliuered men to sathan as paule did . 1. tim. 1. 20. himeneus and alexander , and as hee would haue done the incestuous corinths . but may not la man vse it in familiar sort , in talking , barganing , and consulting with sathan ? no. this is forbidden deut. 18. leuit. 20. and wee are commanded to resist the diuill , and to flie from him , wee must not therefore consult with him . he may oftentimes tell the trueth , but wee must not accept it . christ gaue vs example hereof , for hee sayd , that christ was the sonne of god , which was a trueth , yet christ commanded him to bee silent , to teach vs , that the truth is not to be receiued from him , for he is the father of lyes . héere then all men are forbidden to séeke vnto sathan , to know any trueth whatsoeuer . and therefore hereby wee condemne those that vse witcherie , by the counsell of sathan : and in the former places , the very action of consulting with sathan , though no harme come thereby , is flatly death to the partie : i would this law were established in all christian churches , then there would not be so many witches in that kinde , as now there are . i confesse indéed , there be some which be counted witches , which indéed are not , as namely those which hurt cattell , as oxen , horse , swine , or such like , or else children , not from the counsell of sathan , but by the traditions of other women , by poysoning them , in dooing nothing but vsing the naturall causes thereof . those i would haue punished , yet not in the name of witches , but in the name of murtherers . some men thinke that they may ouerrule sathan by coniuration , in vsing this preparation , which is set downe by some of late , that they must make a circle , and in it make triangles , quadrangles , and crosses , and speake certaine words , as saying the pater-noster , and many other such like things that they may call vp sathan in what shape they will , and hee will appeare and doe for them , that which they desire . but is sathan a friend of theirs ? can any such things make him obedient to man ? doest thou thinke that y ● canst ouer-rule him by this means ? no surely , but hee rather by this meanes deceiueth thée , and all that are of thine opinion . and thus hée deceiueth them that vse characters . so there bee charmes vsed to get away the head-ache , and tooth-ache . but doth the charme get it away ? no , sathan knoweth before that thy headache shall goe away , and therefore causeth thée to vse that charme , and thereby would mooue thée to ascribe it to the charme . but when sathan whispereth men in their eares : how shall they know whether it bée hée , or a good angell that speaketh to them ? i answer : there be diuerse manifest tokens , whereby thou mayest discerne this . first the lord doth not now vse such meanes to reueale his will vnto men : thou art therefore alway to suspect it to be of sathan . secondly , if it be a good angell , thou maiest know by this : for if it bee a good angell , it will tell thée , eyther at first or at last , what it is , and for what it commeth , and from whence , as in times past the good angels shewed themselues to abraham and lot. thirdly , if it bee a good angell , hee will allure thee to kéepe the written word of god , if hee doe not , then suspect him . the vse . the vse of all this doctrine is to lead vs vnto god , to acknowledge him to bee our onely lord and sauiour , and to embrace the sonne of god , as our king. in all things therefore wee must goe vnto him . but whereas it is said : how can a man that is a sinner doe such miracles ? it may bee asked whether gods enemies can worke any miracles ? i answer : hee that worketh is not against christ , but with him : and wee sée that those which indeuoured acts. 16. to worke a miracle could not . and there was a dissension among them . herein we sée that the lord doth so worke , that christ and his doe finde fauour among their enemies , and that by their dissension among themselues . here wee sée that schisme is neither a note of a false church , nor yet of a true church , heere it is in a false church . schisme ariseth of the diuersitie of knowledge and iudgement of men : for all men haue not one knowledge and iudgement , and all sée not the trueth , and if they should , yet all haue not the like yéelding affection therevnto . wee are therefore to prepare our selues to méet with schismes , for it is necessary that there should be heresies , 1. cor. 11. 10. & that in the church of god , that those which are approoued might be knowne . finis . the strength of the saints to make jesvs christ their strength which heavenly skill was briefly commended and prescribed in a morning exercise in westminster abbey, the 19th of april, 1648 / by thomas hill ... hill, thomas, d. 1653. this text is an enriched version of the tcp digital transcription a43824 of text r25713 in the english short title catalog (wing h2030). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 67 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43824 wing h2030 estc r25713 12443215 ocm 12443215 62153 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43824) transcribed from: (early english books online ; image set 62153) images scanned from microfilm: (early english books, 1641-1700 ; 942:13) the strength of the saints to make jesvs christ their strength which heavenly skill was briefly commended and prescribed in a morning exercise in westminster abbey, the 19th of april, 1648 / by thomas hill ... hill, thomas, d. 1653. [8], 26 p. printed for peter cole..., london : 1648. reproduction of original in union theological seminary library, new york. eng jesus christ -appreciation. a43824 r25713 (wing h2030). civilwar no six sermons of thomas hill d.d. master of trinity colledge in cambridge; viz. i. the beauty and sweetness of an olive-branch of peace and br hill, thomas 1649 12211 10 65 0 0 0 0 61 d the rate of 61 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-08 judith siefring sampled and proofread 2005-08 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the strength of the saints to make jesvs christ their strength . which heavenly skill was briefly commended and prescribed in a morning exercise in westminster abbey . the xixth . of april , 1648. by thomas hill d , d. and master of trinity colledge in cambridge . 1 cor. 15. 7 , 10. by the grace of god i am that i am . gratia ipsa est boni in nobis creatrix . prosper de lib. arb. hanc abundantiorem gratiam ita credimus potentem , ut negemus vl●lentam . prosper de vocat . gent. lib. 2. c. 26. london , printed for peter cole at the printing-presse in cornhill , neare the royall-exchange . 1648. to the right honourable the lords , the noble knights , and other honoured gentlemen of the committee for the managing the affaires at westminster . e. northumberl . e. pembrook . e. nottingham . e. denbigh . e. manchester , l. visc , say & seal , l. north . l. mountague . l. roberts . l. howard . s. gilbert gerard . s. iohn dreydon . s. robert harley . s. wil. strickland . s. hen. vane , jun. s. walt. earle . s. wil. massam . s. robert pye . s. iohn trevor . s. anth. irby . m. sollicitor . m. rous. m. ashurst . m. reynolds . denis bond . bolstred whitlock m. guorden . m. maynard . m. lisle . m. salwey . m. wheeler . m. hoyle all fidelitie and happy successe in your high and honourable trusts , and the discharge of your manifold stewardships . when i read over in my thoughts the pleasing story of divine providence , in guiding the honourable houses of parliament , in committing to you the managing of westminster affaires , both in reference to the abby and schoole , and observe the happy fruits of your care ( by gods good hand upon you therein ) in both which i ( though most unworthy ) have been employed and entrusted by the favour of those who had power ; i thinke it my duty to take the first opportunity publikely to acknowledge the mercy of god to many in your prudent zeale for the good of those places , and with all thankfulnesse your most respective acceptance of my poore endeavours therein . o how many doe blesse god for the sweet change they finde in their morning exercises ; now they have rather the meanes of a heart and life religion amongst them . not pompous altars only to humour the eyes , and taking musick to please their eares . all such a tedious b chauntings with musick and multiplied repetitions did little edifie the mind of hearers ; had little saving influence upon their hearts ; which many will tell you to the praise of god in these morning exercises they have found . neither hath your industrious love of westminster schoole been fruitlesse , which is an high point of wisdom in seeking the regulating and furnishing schooles with able masters ( which will never be done without more encouraging salaries ) good ministers , good magistrates , and good schoole-masters , are like to make that place happy where they meet . and what schoole calls for more vigilant superintendency than this of westminster it being a most famous nursery , subservient to innes of court where many parliament men , nobles and gentry in their tender yeares , may be either seasoned with good , or desperately leavened with evill , and not only supplying other colledges , but having a speciall subordinate reference to the two great colledges of both universities . ( if they come there with a canker at the root , they are not easiely recovered . there is a sensible alteration ( blessed bee god ) much more civility in the schooles than formerly : ( the care of mr. buzby in instructing the schollers , he being both very able and industrious , deserves encouragement ) yet nonnulla desiderantur . i will confidently expresse my thoughts , were the moralls , and spiritualls in westminster-schoole answerable to the intellectualls , it would be inferiour ( to say no more ) to none in england . any that knows it will acknowledge that there is a kind of hereditary raised genius , entayled upon them : and were the schollars alwayes as ingenuous , at they are ingenious , wee should much more rejoyce in their transplanting to us . your noble candor will allow me a wonted {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and encourage me to speak out , especially the election being at hand be pleased to accept of what plaine hints followe from him who desires faithfully to serve you in your advancing the publike . in your elections its good to beware of error in the first concoction , i mean in your choyce of youths into kings schollers places ; it is expected then , that in time they should be elected to one of the colledges ( for ordinarily the whole seventh form , have been by desert or favour removed ; if so , you will send some droans amongst us , which will hinder the bees , or if they stay in the schoole still , they will be there as slugs and pull-back examples to others ; they being habituated in infectious courses : and if you omit to elect them , they must ( being superannuated ) bee most disgracefully throwne off , unlesse you will please to raise meanes to dispose of them in some other good callings ; which were honourable indeed . 2. that there may be a godly able catechist to instruct them in the principles of religion , ( such a one the statutes of the colledge allowed and appointed an honourable yearly stipend for him ) frequently , and withall that they ( though but circularly by 3 , or 4 in a morning ) may have leave to come to the morning sermon in the abbey . i know one of the schollars of singular hopes now in the university , who hath punctually discovered unto me , how god was pleased powerfully to open his eyes , and to turne him from darknesse to light in one of those morning sermons . 3. i humbly conceive the statutes of westminster coll. need reveiwing ; there is such a forme of grace ( as it is vulgarly called ) before and after meat prescribed therein , as at the first sight you will conclude savoures very much of the darknesse of those popish times wherein they were first penn'd . 4. if there were now and then an inspection , examination , and tryall of their schollars progresse in piety and learning , with a visible encouragement of such as do well , it would be in stead of many spurs , to such as are ingenious . mr. buzby hath often assured me , that any one comming in there , and putting them to versify , doth incredibly whet up , and raise their phansies , which would be much more prevailing if persons of quality would honour them with their presence . 5. there is i feare some corner in the schoole full of leaven which spreals most unhappily : your inquisition after , purgation of it , likewise the removing it utterly , ( as the iewes were wont to do all leaven out of their houses , with burning and execration of it , would he of singular use . i take the boldnes to tender this to all the other electers , and would charge it conscientiously upon my selfe . i doubt there is much of this leaven lurks amongst youths in the seventh forme , ( let the most vigilant master do what he can . 1. when they are advanced thither , they are all ( i thinke ) monitors , wherein divers of them shew most tyranni●●●●ride , making inferiours sell their books sometimes to serve their lusts , and humour their prodigality , ( whch they will not forget at the university ) else they must expect to be in the black bill . 2. the aull slugs staie longest there , and they being radicated in evill like rotten apples upon an heape , too often make others putrid , remisse , negligent , learn to sweare . lye , &c. 3. there are others , being emproved in their intellectuals , grow so full of selfe-confidence , that they shamefully degenerate when they come to the university . hence ( c as once the pope wrote to baldwin ) when at westminster , golden schollers , afterwards when in the vniversity , leaden sophisters , and most drossie batchelors , unprofitable burdens in the place suckirg the fatnesse of the soile &c. 4. their long continuance at schoole , especially of after elected to cambridge or oxford , makes them grow headstreng too often and rebellious against the master , and steele others aswell as themselves , with impudence , which we find after by sad experience . in the lact place , unlesse there be much circumspection in the choice of their tutors , especially in these times when they come to the universityes , all your former care may be lost . it is a lamentable spectacle to see goodly ships miscarry in the haven for want of an able and vigilant pilot. many very hopefull youths miserably undone for want of learned , godly , grave , and prudent tutors , and such as are hearty friends to a through reformation , which makes many tender hearted parents bleed with perpetuall sorrow . i hope the lord , who hath already done much by you , will make you yet more renowned instruments of his service , as in many other things , so in your encouraging and promoting piety and learning in westminster ; if he please to honour you to purge schooles and vniversities , you may with more encouragement raise feoffces to buy in impropriations , you will soon ( by gods blessing ) have able men to send abroad as evangelicall preachers till you have enough to fixe in all places , and good lustices of peace , as also solid , able , parliament men all which my lords and gentlemen , is the earnest prayer of your most unworthy and humble servant thomas hill . westminster , may , 3. 164● to the right reverend , doct stanton , mr. marshal , mr. herles , mr. nie , mr. whitaker , and mr. strong . morning lecturers in westminster abby , by the appointment of the honourable houses of parliament , abundance of the spirit of jesus christ . you may justly wonder ( and it may be will blameme ) that i should be so forward to appear ( especially at this time being weakened by a quartane ague of above seven moneths continuance ) in so publike a dresse , which , ( what ever little warmth of spirit may ( by the good hand of god arise to my self in the preparation of it ) yet will have very little beauty in the eyes of others , when it comes abroad . but ( so farre as i understand my own deceitfull heart ) i can truly say , i have reckoned this one of the most smarting twigges in this rodde , that by my long sicknesse , i have been so much dead to the publike ; and therefore whereas i might have preached many sermons ( had the lord been pleased to continue my health , to one congregation , i may now in this way communicate one plain sermon to many congregations . and withall i can ingeniously say , i have watched for an opportunity publikely to congratulate your most advantageous improvement for the churches service , in the continuance of your peaceable gospel imployment so happily begun in these morning exercises in westminster abbey where you preach to builders of church and state , and the rather because i believe at first we all thought who were designed to that service , there would be no small stir about this way , as paul said in the acts , being demetrius and his company were like to have their trade marred in preparing for their great diana , by the light and power of gospel truth . but i hope we shall all the more confidently trust god whilest we live for the subduing of opposite spirits , in the midst of any threatning difficulties , when he leads us forth into his worke , b●y the experience of his good hand upon us here . and i conceive i have as much reason with humble thankefulnesse to the god of peace to congratulate that sweet , harmonious ( i had almost said unparalleld ) union amongst you , of which i was a joyfull witnesse for well nigh two yeares together , whereas so many other lectures have been shattered by envy , and the spirit of diotrephes some one amongst them affecting the preheminence . as also that visible successe in the fruit of your paines , and the general acceptance you have , manifested by the numerous and almost uniforme frequency of the auditours in winter as well as summer , whereas the peoples comming with respect of persons hath broken the necke of many other good lectures . onely herein my joy is somewhat damped , that i was not more usefull a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} when i was engaged in that honourable service with you : blessed be the lord of the harvest , who hath in mercy thrust forth such a faithfull labourer into this large field , who may supply my defects in being more helpfull unto you . the lord iesus who hath promised not onely to drop but powre out his spirit as a pretious fruit of his ascension , give you as able a teacher in the place of that man of god , mr. palmer , who now in heaven inherits the sweet fruit of his sincere and indefatigable paines in the worke of the lord , whose name will ( i hope ) be pretious in westminster for ever . the mighty spirit of the lord iesus worke in you , for you , and by you powerfully , and grant you may go forth conquering to conquer , rescuing many poor captive soules from under the power of the devil : be faithfull in his service unto the death , and he wil give you the crown of life . farewell in him . entertain this with your wonted candor from your weak fellow souldier , for christ , and most unworthy brother in him . thomas hill . from my lodging in westminster , may . 1. 1648. the strength of the saints to make jesus christ their strength . 2 tim. 2. 1. thou therefore my sonne be strong in the grace that is in christ jesus . o blessed paul , what an happy improvement didst thou make of all thy glorious visions of christ , and of thine heavenly rapture into such neere communion with thy saviour . thereby thou didst gain such transcendent opinions of him , that as a man top-full of him thou didst speak the greatest things of him . witnesse the vast differeence between saul & paul . act. 9. 1. 2. there saul like a furious apparritor to the iewish high commission , breaths out threatnings and slaughter against the disciples of the lord . and then paul after jesus christ had met him so effectually , vers. 20 straight way he preached christ in the synagogues , that he is the sonne of god . o admirable power of grace ! straightway after , being a persecuting saul , is now become a gracious preaching paul . hee felt the happy influence of this grace in the text . it s observed that you have christ mentioned in pauls epistles 223 times , and iesus at least 233 times . to make up this number , paul contributes very much in his epistles ; his spirit was so brimfull of christ , that his pen overflowes with his name ; whom severall times he mentions christ in 10 verses in the beginning of the first chapter of the first epistle to the corinthians . upon very good reason might paul thank christ that enabled him and counted him faithfull , putting him into the ministry . fidelity and ability two great mercies when bestowed on a minister upon this stock of grace in christ did the martyrs spend when so victorious . heb. 11. 33 , 34 , 35. who through faith subdued kingdomes , wrought righteousnesse , obtained promises , stopped the mouths of lyons , qnencheà the violence of fire , cscaped the edge of the sword , ( a ) out of weaknesse were made strong , waxed valiant in fight , turned to slight the armies of aliens , women received their dead raised to life againe ; and others were tortured , not accepting deliverance , that they might obtaine a better resurrection . what a full and rich expression is this , out of weaknesse were made strong , nothing previously preparatory in them towards this strength , out of weaknesse made strong , they were first receptive of strength from christ , before they could be active for christ ; this leads me to the second observation , the former having been handled in the foregoing sermon , which was this , 1. there is a spring of strengthning grace in christ jesus , for the advantage of saints . the second observation , which is this followeth , naturally arising out of the words . it is the strength of christians , their onely strength , to learne how to make the lord iesus their strength ; you have an excellent place to confirm it in eph. 6. 10. finally my brethren , be strong in the lord and in the power of hus might : be strong , good reason for it : but where lies the strength ? in the lord , that is the former point , and in the power of his might ; go not out in any strength of your owne , any confidence of it , for all is but impotency ; but in the power of his might : this is very significantly in the text by the apostle paul : possibly there may be such an emphasis in the composition , some intention ; he doth not say , there is a strength within thee : but where shall i have it ? from christ ; it is the strength of christ jesus ; in him is all thy strength : i shall branch this befor i come to the application , to three heads : first , i will endeavor as god shall please to enable , to demonstrate the wisedome of this course the wisedome of it , for a christian to learn this heavenly skill , how to make the lord jesus his strength ; 2. to shew you the effectuall purposes of it , what good ends it serves to : 3. the possibility of it ; 1. the wisedome of it ; and that will appeare upon these four considerations . 1. if you do but thinke upon your owne impotency , reflect upon your selves when you have been at the best , when you have thought your mountaine hath been immoveable , and you have stood most sure , have not you sometimes soone after driven very heavily in duties , as if your chariot wheeles had been knocked off , & when you have thought to have done best , you come off most dryly ? yea i am confident that divers ministers understand this , and it may be others in part too , they have been preparing a sermon , and thought , o certainly , this passage will take , and it may be win soules , and when they in preaching or in praying have had some proud reflections upon such expressions , enlargements or hints from heaven , a little weed of pride hath begun to spring up , and ( men love to much to looke upon their own seeming beauty , and their own flashes , ) hath provoked god suddenly to withdraw his spirit , presently thy strength hath failed , and thou art at a losse ; what doth this argue there is an impotency in thy selfe . as there is an impotency in thy selfe , and therefore it is thy wisedome to make jesus christ thy strength , so there is an insufficiency in all the best of ordinances , they are but created meanes at the most , and further then the creator continues to be a preserver , and a governor , and an actor of his own workmanship , it can do nothing : many that lived under the most pure and pretious ordinances , where paul was a preacher , yea where jesus christ preached so many powerfull sermons upon earth , yet you know there were scribes and pharisees still that did imprison those pretious gospel truths , that not onely for the excellency , but for the novelty of them , should have been entertained , ( men use to bid welcome new things ; ) yet all would not do , ( not as to the ordinances themselves for then all would have been converted ) only as jesus christ came in and seized upon such a soule , so many and no more werewon upon to embrace him ; but self and ordinances , as is spoken as i remember in that of job : the latter end , concerning wisedome : c. 28. v. 12 , 14. &c. depth saith it is not in me and earth and sea , and all disclame wisedome , it is not in me , we have heard of the fame thereof , but it is not in us ; and so indeed may all the ordinances say strength is not in me ; and ordinances indeed will speake great things of the strength of grace in christ jesus ; but they will tell you , though it be set forth , it is not to be had in us , it is to be had only in jesus christ himself . 3. you may please to consider this , that jesus christ hath strength confin'd to him hath an office to that purpose , a commission under the broad seal of heaven ; all things are put into his hand the spirit of strength and all ; god the father loved him and hath put all things into his hand , he being immanuel god man , and the onely mediator to bring sinfull man into a capacity to receive grace and glory from god 2 pet. 1. 3. and thus all this strength is concenterd in jesus christ , and so confined to him that there is not the least drop or dram of spirituall strength , but what comes derivatively and redundantly from him : trust in the lord jehovah , for in the lord jehovah is everlasting strength ; he was abrahams rocke to anchor upon , and though many waves may have beate upon it since , yet it is not wasted ; the same rocke in davids time , the same rocke in pauls time , the same rocke for his poore saints in this time ; blessed be his name , he is the rocke of ages , and therefore everlasting strength alwayes to overflow to his people . fourthly and lastly , it is a high point of wisedome , because a christian will have so much need of this strengthning grace from christ there is an hint to this purpose in , the 6. ephes. 10. a place i named before ; there is a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : finally my brethren , as if paul should have said , i have been leading you through the great and mysterious depths of the gospel matters of speculation , in the chap. 1 , 2 , and 3. i have beene leading you through the practicals of christianity ; in the fourth i have been putting you upon the exercise of relative graces , in the fifth and sixth telling you what husbands should do to their wives , and wives to their husbands ; parents to their children , and children to their parents : but there is another peece behinde that must not be forgotten , you must make account to conflict with temptations , and therefore endeavor after conflicting graces ; you must wrastle many a fall with the devill , before you go to heaven ; a you must wrestle with god , so you must wrestle against the devill ; you will not be able to do this by any strength of your own , the devill is a strong man , and there must be one that is stronger then he , that must be able to bind him , and take away his armor from him , and that is onely jesus christ ; therefore a high point of wisedome it will be for all the saints to learne this heavenly skill , how to make jesus christ their strength ; the next thing i proposed was this . to what effectuall purpose is this , for the saints to be at cost and charges to learne this skill ? 1. hereby their spirituall and eternall estate will be much more confirmed and settled , being establish'd in the faith , being rooted and grounded in christ , in t e 2 coloss. 6 , 7. and you shall find all this is by being in christ , for he wishes them in the 8. vers. take heed of vaine philosophy , or any thing which is not after christ , any thing which should draw you from christ ; your rooting , your establishing lies in christ , he is the roote of your strength , and he it the foundation of your ability . 2. it will conduce to this purpose to enable you to performe good duties , and that with life and power ; it is not enough for christians to have a formality of godlinesse , an outward forme , that is a prettie step , and very desirable ; but you should have truth of godlinesse , that is a better step ; and i wil adde this , there is a best step , not onely truth , but strength ; you must not have a forme of godlinesse and deny the power thereof ; in the 2. of timoth. 3 , 5. such persons are one of the catalogue that shall helpe to make the last dayes perillous , and indeed the more dangerous , because the lesse discernable . 3. it will conduce much to this happy purpose , to fit you for variety of conditions ; you may be led forth to prosperity , you may have suddain removes and changes from advesiry to prosperity , and from prosperity to adversity , and therein many loose themselves ; it is clean water indeed , that when the glasse is shaked , there is no filth appeares : o they are rooted christians in christ , and have a great deale of strength , that walke unchangeably with god in changes , that are the same in all varieties ; ( solomon and ezekiah lost themselves therein ; ) this you cannot doe but through christ ; paul had learned particular lessons for particular estates , i have learned to want , i have learned to abound , and whence ? i can do all things through christ enabling me ; phil. 4. 12. and from the grace of christ enabling him . you may be led forth to searching temptations ; and then you 'l be at great losses , and plunges , without this strengthening grace of christ ; a little temptation will prostrate a strong saint , if he be left to himselfe ; it must be the issuing of continuall supplies , from the lord jesus christ that must animate ; as constancy of supply from the sunne , doth quicken the plants here ; when he withdrawes the sap retires into the roote , and trees look as if they were almust dead , when he returnes , he brings a spring with him ; so indeed doth the sunne of righteousnesse , into poore and ( seemingly at least ) wither'd or dying soules : fiftly and lastly , and that may adde a very great emphasis to all the rest . it will conduce much to this purpose ; to have anhappy return of their prayers . if his words abide in you , and you abide in him in the 15 john 8. aske what you will and it shall be done unto you ; ask what you wil , there is none in the world but are desirous , in some degree & often mov'd very inordinatly , to have their wils the great controversie on foot upon earth from time to time and that that hath cost so much blood-shed in england , and in other placesis this , who should have their will ; now if you would have your will , i meane here a rectified will , a holy , a gratcious will , if you would have it fulfilled and gratifyed , let the words of christ abide in you , and do you abide in him ; get that strength from him , from his quickning word and quickening spirit that hereby you may be fruitful in the strength of his grace , and you shall have your wils , the third thing proposed , for explication followes . the possibility of this ; how is it possible that jesus christs strength should be conveyed to us , that we should make anothers strength , our strength ? the papists have a great quarrell against justification by imputed righteousnesse , and they call it putative , and take upon them ( at least ) that they do not , or will not understand , how it is possible for a man to be justifyed by anothers righteousnesse ; can a man be warmed by anothers cloaths , ( say they ) can a man be wise by anothers wisdome ? i answer , it is very easily possible , if that another mans wisedom be made ours , or another mans cloaths be put upon us ; so this is possible , if jesus christs strength be made ours ; that is the thing , the apostle presses it here , be strong in the grace in jesus christ , let this be your care , how to make the strength of christ yours ; and therefore ( i say ) this possibility will be reduc'd to act in these three particulars ; first , by our union with christ , when once you are united unto jesus christ , what is christ is yours , for union makes way to communion ; if there be a union with him , there is a communion with him , and a communication of what he hath to us ; as he communicates his righteousnesse for our justification , communicates his glory for our glorification so he communicates his spirit for our strength and holinesse , and also conveyes quickening grace to us first by our union with him . 2. by impressions from him ; for when ever jesus christ draws us to union with him , he then draws us to communion with him in his ordinances ; if we indeed have cōmunion with him , we go away with an ordinance tincture , a gospel impression upon our spirits , in some degree molded into that word , that was made known to us , and delivered to us , that you thinke , and speake , and act , in some conformity to that word that was delivered to you ; and this is the blessed advantage of this mornings exercise , if people have hearts to make use of them , that before the divel hath taken possession , of your soules , the spirit of god shall prevent him , and here you shall have the gospell , come warme next your hearts , and that you may have something there , that may leave such a tincture that may fortify you against the incursions of temptations , & the ordinary invasions of the devil , here is strengthening grace conveyed by these impressions : as when a man throwes a stone out of his hands , philosophers have very great disputes how it is possible that a stone should move , they tell you there is an impression of something upon it vis impressa . i am sure , here is an impression , when jesus christ comes into the soule , and drawes nigh to it , and puts somewhat into it , and by a sweet and a loving violence , carryes on the soule in duty . thirdly , as by a union with him , as by an impression made upon us , by him , so by a continued influence from him ; it is not enough to have uniō with him , it is not enough to have an impression made upon our spirits from him , bulit is his continued influence that doth it ; when there is an obstruction in the passages , either betwixt the liver , and heart , and the vitals and other parts , or betwixt the head , and the parts whence sense and motion should be conveighed ; in any of those passages when there is any obstruction , at what a losse are we presently because the continuall influence is hindred when there is no such thing that doth obstruct , and hinder the sweet intercourse betwixt the soule and christ , and illapses from the spirit of christ into our spirits ; o it is that that doth indeed strengthen and animate them ; and so you see the possibility : here is some seasonable use in the first place . i hope therefore , if it be so , you that are standers by ( as i doubt there may be some here are still unacquainted with jesus christ , and at an unhappy distance from him , all this while ( the lord if it be his will discover so much of his goodnesse to you , that you may long after intimacy with him , ) no such friend on this side heaven unto you ) i say if there be such strength in him , and it be such a high point of wisedome for christians to make him their strength , for all supplies , o think the better of him , i beseech you do not entertaine any hard thoughts of jesus christ ; let not either the weaknesses or impotencies of gods people , nor their failings , nor any prejudicate opinions that carnall men would scatter amongst you , any of your fellow drunkards , or atheists , or formalists , or what ever they are concerning jesus christ , let not them nourish in you a low opinion , it is the way to undo you ; for all your strength lies in him , you will never be able to overcome the least sin , or passion nor the least temptation without the powerfull grace of jesus him ; ( and then indeed you are everlastingly undone , if you cannot overcome the least evill ; ) alas what will become of poor souls ? it would grieve one to think of it , that it may be are under the greatest snares , as of bad company for 20 years together , so hedg'd in with carnal freinds and acquaintance , poore children with carnall fathers and mothers , and it may be a very carnall wife , sometimes a most carnall husband , and here shee is intangled , tyrannized over &c. brethren , i beseeh you consider it well , and you that have got any acquaintance with jesus christ already , o pity poor souls that do not know where their strength lies , nor have learned how to make use of him , & use all the art you can , how to breed such opinions in them , of jesus christ , and his grace , that they may fall in love with him ; it may be when they come to die , then they will send for their minister , and then they would hear something of christ . o but there is a sad story of a mean person that made love to one that had some kind of height of condition , who would not ; when he was grown great , then she would have had him , then he would not , he returned her this answer , you were wise , i am wise , you woul not before , now i will not ; what if jesus christ should return you this answer , when you are upon your fick beds , and you send for your ministers , and nothing will satisfie you , but the communion then , though you cared not for communion with christ in your health neither can you make out upon any cleer grounds of scripture , why you should then so much desire it ; and you would then it ( may be ) be absolved though you have no evidence at al in scripture for it , but what if jesus christ should return you this answer ? i will lock up my ministers spirit , that it may be he shall not be able to pray for you , or at least lock up heaven gates against his prayers , that he will not hear ; and so upon this ground you are for ever undone , if millions of angels , if all the glorified saints and angels in heaven , should joyn their prayers together , to beseige the throne of grace for you , they could not prevail ; and therefore let that be your care , i beseech you , to labor to gain good opinions of jesus christ , in them that they may heartily imbrace him . if this be so , that it is the only strength of christians , to make jesus christ their strength , give me leave to commend a friendly , a brotherly caution to you at this time , take heed of resting upon any thing below jesus christ , for so far as you fall short of him , so far you fall short of strength ; when you would attempt any thing , & you think to catch hold of such a rope , or lay hold of such a pole , if you be to go over a bridge , and you come short of it , down you may fall off the bridge , and break your neck ; and truly so it is , with many thousand souls , they have wishings and wouldings , and some dull vellieties , some lazy purposes , and promises , sick-bed-vows they have , but alas , all this fals short of christ , and so far they shall fall short of heaven , & roar eternally in hellish torments , in a remediless estate , bewailing themselves , that they have no better improved jesus christ in the day of their visitation , when he did with so much loving importunity and with so much unwearied patience stand and knock at the door , oh then it will be too late , it may be then you 'l weep over your selves , as jesus christ did over jerusalem , oh that i had known the day of my visitation , but now i see these things are hid from my eyes , and now eternal desolation in the depth of hellish torments will be my remediless portion ; oh! how sad will this be ; therefore accept of this caution , and these are four friendly items under it . first , i beseech you beware , that you do not rest upon your own preparations for ordinances : it is a very commendable thing , i would have you pray that you may pray , and i would have you draw nigh , and make use of secret communion with god , before you are to come to a communion , and when you come to seek communion with him in a sermon , let that be your great care , but take heed you do not rest upon your own preparation when you have prepared ; for if you advance them into the throne of jesus christ , and rest upon them , when you should rest only upon him , truly it is the way to make all your preparations miscarry , and in stead of fruit , you 'l have dry breasts , and a miscarrying womb ; you 'l have nothing at all come to any perfection ; let the saints that are acquainted with such trading at the throne of grace , ( as i hope divers of you are ) reflect and consult sometimes with their own experience , if it hath not bin so ; have not you when you have prayed very much before a sermon , ( it may be ) got little by the sermon , though it was a very wholsome one ? have not you many times when you thought you had bin prepar'd , and having kept a secret day of humiliation , ( if there were no publique opportunities ) before a communion , have not you found that somtimes you have had even then lesser comfort at communion ? what is the reason of this ? though god doth ordinarily dispense mercy , according to our care to prepare , yet sometimes he will not do it , and then especially , when there is any little carnal dependance upon what we have done , for we may be carnally dependant upon spiritual preparations for spiritual duties : when there is the least degree of carnal dependance upon our preparations , he will not bear any thing , to be a corrival with jesus christ , and therefore he will let us see , that we shall fall short for that time of what we expected , and so do us good , and make us more fit another time . secondly . as i would have you beware of resting in your preparations for an ordinance , so do not rest upon your enlargments in an ordinance ; it may be you have a spring-tide of assistance comes in , a minister preaches with great presence of the spirit of god , and a saint prayes ( as we find it ) in the holy-ghost , finds the holy spirit of god leading him from petition to petition , and melting him with brokenness , when he is confessing sin , and filling him with rejoycing , when he is remembring mercy , and raising him with a high wing ( as it were ) of importunity , when he is begging of favour ; as it was an admirable temper in holy bradford , that he was not content , till he found god coming in to his spirit , with several dispensations , according to the several parts of his prayer ? sometimes a minister , and a saint finds it thus : and so in other holy ordinances , if you go away assoon as ever duty is done , and stroke your selves , oh! what an admirable prayer was here : and surely i shall do well this day , now , and i shall be able to wrestle with all temptations , i have prayed well in the morning , and i have felt god with me ; this is the way to miscarry , thousands have found it , and i am sure some of us can seal to it , when they have thought they have prayed with most assistance from god , and have bin warmed in the morning ; but the weeds spring up even when the weather is dry , you that converse with gardens know it , you need never sow weeds ; no more need you in your hearts , they wil come up fast enough , an evil weed called pride comes up , which grieves the spirit of god , that when we come to pray next , it may be we pray most dully , and flatly , and can say little or nothing ; and when we come to preach next , yea somtimes when we come to preach the same sermon again ; this is certain , ministers find they have preached such a sermon in such a place with very much enlargment , it may be god gave in some soul , and quickn'd some others by it , and they hearing of it , do grow proud of it , come to preach the same sermon and think this will do as much again , no such matter , they draw it out so heavily , and so dully as if it were not the same sermon . as i could name you a most famous man , as any of his time in england ( no dishonor to him ) who having preached the same sermon at his own church with very much assistance , and going abroad , & one of his neighbors with him , hearing from him the same sermon , saw him at some loss , coming home , talked together , sir ( saith he ) did you find gods assistance this day as you were wont ? i never heard you in my poor conceit so much out as to day ; o it 's true , ( brother , saith he ) yet i hope , though it were one of the worst sermons i ever preached for others , god may make it one of the best sermons that ever i preached for my self ; and truly god doth so , often there is a wonderful wisdom in it : let every one of us take heed of resting upon any enlargements in duties . thirdly , do not rest upon the comforts you have in a duty , or after a duty ; it may be , when you have bin at a duty , and have had soule ravishments , o now you think , my nest is built very high , and my rock is firm , and i shall go on vigorously : chrysostome hath a good saying , me thinks ( saith he ) a saint , when he comes from a sacrament , should be able to flie in the face of the devil , and in every temptation , and though he walk in the midst of snares , he will be able to encounter with them all . comforts are very sweet things , and indeed strengthenning things , the joy of the lord , is our strength , saith nehemiah ; nothing more animates souls than joy , and when they are in the most cheerful frame , then in the most praying frame ; only here is the danger , if we rest upon those joyes and comforts , we provoke god to withdraw them ; for delicatissima , i 'le not say only dilicata , but delicatissima , res est spiritus sanctus , the most choice and tender thing in the world , you must deal most tenderly with it ; it is the holy spirit , the holy ghost , and it delights to dwell in none but a clean , pure temple , most cleanly swept : christians should not only have neat houses , but neat hearts , if they will delight to have the spirit of god dwel in them ; and therefore not any pride spring up even when they have most ravishing comforts . fourthly . if we would have much strength of grace from christ ( the lord set it upon us all , i desire to preach to my selfe in it as well as to you ) as we should not rest upon preparations for ordinances , enlargements in ordinances , nor comforts by ordinances ; so not in grace received from ordinance . you will say ; this is a strange thing , not in grace received ! what shall we rest upon then ? what , the text will tell you , not in grace received , not in your habitual grace , you have intrinsecally in your selves , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in that grace that is in christ jesus ; there you must rest ; and why so ? because indeed that grace is in him , not only originally from him , but it is dependantly upon him , and by a voluntary communication from him : it is true , he is a fire that warmes you , but it is not by any naturall necessitie , though he hath promised to baptise with the holy ghost and with fire , yet it is by way of free promise , though he be a sun , a sun of righteousness , yet he doth not issue forth his beams naturally , but spontaneously , he can eclipse himself , as to us , when he pleaseth ; though he be a fountain , a full fountain , enough for judah and jerusalem , and for all the sinners in the world to bathe in , yet he is a fountain that can lock up himself when he pleaseth , and with hold his own streams and chuse whether he will over-flow or no ; therefore remember this still , you must not rest upon the grace received ; it was peters case , and that expos'd him to that danger , he was full of conciet , and self-confidence , and he had grace ; lord , though all forsake thee , yet i will not , and soon after did peter forsake , and deny his master , forsake and deny him , yea and forsware him , though still there was so much grace in jesus christ as to pity him , and you do not find perter so confident afterwards , when christ said to him , in john , peter , doest thou love me more then all these ? no comparative words now , not a tittle , no more , then , lord , thou knowest i love thee , peter , doest thou love me ? lord thou knowest i love thee ; peter doest thou love me more then all these ? still , lord thou knowest all things , thou knowest i love thee ; he had denied him thrice , christ would put questions proportionably to him , but no such answers stirring , peter was whipped with his self-confidence , and the woful fruits of it , and in a good degree it was purged out of him ; it was a lesson well worth the learning , though it cost the whipping , it made amends abundantly by the grace of christ overflowing . it is observable amongst the eclesiastical stories , that the primirive christians were so heavenly , so spiritual , that when they met together , they would salute one another ; christ is risen from the dead ; i would & were it the lords will , we were more acquainted with it , one would reply again , of a truth he is risen , of a truth he is risen ; oh that we were better practised in this also , it may be when we meet , we say , good-morrow , how do your wife and children ? how doe all at home ? come , shall we go drink our mornings draught ? what will the parliament do to day ? what will the army do ? what will they disband ? what shall we have wars ? and it may be such and such a question , till they do both talk one another into a passion , or into a prejudice , crying up this party , or crying down another , and disparaging of one or the other , what then ? and he was seen of simon ; here was the grace of christ , he was seen of simon ; why , seen of simon ? i confess it is not in some that do relate that story , but others adde this , seen of simon , because simon was weak , and simon denied him , simon was discouraged at it , and others prejudiced , yet as weak as he was , christ would appear to him , & shew him the glory of his strengthning grace ; here was wonderful mercy , here was confirming grace : oh therefore do not rest upon grace received , but on that fulness that redundancy of grace , that is in christ jesus : a word of exhortation , and i hope you 'l welcome it , who would not embrace him who comes to tell people that are weak , how they should be strong , and where their strength lies ? and all i adde further is only this , how this strength may be made yours , am i weak and impotent , and have i had so many fals , hath satan out-wrestled me , and thrown me upon my back in the dirt , and broken my bones , and shatter'd my graces , and my hopes by temptation , tempting me to sin , one while by despair , and one while by presumption to sin ? shall i have strength against all this ? whence is it to be had ? whence ? i 'le tell you ( my brethren ) as god shall enable me , first . 1. keep one eye upon this , that you are weak , and need a strength , & that you must go out of your self , for your strength , wholly out of your selves ; make accompt strength lies not within , but without you ; he is made of god , to all those that are in him ; wisdom , righteousness , holiness , and redemption ; 1 cor. 1. 30. made al these glorious priviledges , & advantages to whom ? to those that are in him & only to them , not to those that have not these things in themselves ; saith paul , when i am weak , i am strong ; i do not so much bring it by way of confirmation , as by way of allusion : though possibly there may be enough for confirmation in it , when i am weak , i am strong , how so ? not only by an intrinsecall disposition , that we are more inclin'd , to seek strength , but indeed by a spiritual capacity jesus christ is more prepar'd , to bestow strength , when we are sensible of our own weakness , he fils the hungry with good things , and the rich be sends empty away . it is true in philosophy , and as tiue in divinity , a full vessel powre the best wine in the world upon it , none will enter ; but secondly , 2. learn to maintain beleeving apprehensions of jesus christ , get such a piercing eye , look up to the lord for such a degree of irradation from heaven ; ( whatsoever it was ) that stephen had , wc did uphold him when there was a volly of stones ( as it were ) about his eares , and when they ran upon him , and every way they were ready to stone him ; oh! he beheld jesus christ , sitting at the right hand of god ; nothing could so much cheer him . moses saw him that was invisible ? and paul saw those things that were eternal , and saw them in the hands of jesus christ , and this did uphold him : maintain ( therefore ) beleeving apprehensions of the lord jesus christ your head , the spring of your grace , sitting at the right hand of his father , having taken up a heavenly mansion there for you , and acting there for you . 3. come to the ordinances with desire , and expectation of grace , as indeed they are the canales gratiae ; and to that end , do use them , ( brethren ) do not come to the word of god with respect of persons , i bless the lord , that i observed it to be so , some yeers together , when i had that happy oportunitie to be one , ( though the most unworthy ) of the preachers here , that the auditory met so constantly with a great degree of uniformity , ( for ought i know , it is so still ) i rejoyce in it ; o do not say , i 'le go hear this man , and that man &c. i know there is an inequalittie of gifts , and people may sometimes be edified more , by one than another , and may have occasion sometimes to bless god more for one than another , yet sometimes for the meanest aswell as for the greatest , and god will do so , because he will take us off from dependancy upon men and means ; yet ( i say ) it 's good to come not with respect of persons , disrespecting any faithful minister , but to say , i 'le go to an ordinance of christ , i 'le go to seek jesus christ , and his strengthning grace . if one should come and ask you , wither are you going this morning , brother , or sister ? i am going to a sermon , who preaches ? it 's no matter , i am going to an ordinance of christ , where grace and strength is offered , i 'le go to seek that , i care not if i were blindfold , if i might hear the voice of christ : oh this were an excellent temper : i am perswaded we should speed better , if we did come thus prepared and disposed . 3. as you should come first with an eye upon your own weakness . 2. with another eye upon jesus christ , where your strengt lies : and then with your judgement rightly set , what to seek and expect , as you should come to jesus chrst , and to the ordinances to seek the grace of christ , so withall to come in the strength of the promises of christ , and by prayer put that bond in suit for grace at the throne of grace . the promises , for there lies our strength , whereby are given unto us , those exceeding great and precious promises , that we might be partakers of the divine nature : in 2 pet. 1. 4. it is a blessed thing , when we come in the authority of a command to an ordinance , and in the strength of a promise , when we come conscionably to comply with a command , & when we come fiducially to close with a promise , what a sweet thing would this be , if a gospel-promise should fall upon any of our hearts ( god over-looking the unworthiness of the preacher , and the unpreparedness of the hearers , ) and one beam of light fall upon your spirits , and leave a heavenly tincture , that parliament-men might go hence fitted for their work , more prepared for the service of jesus christ in all their publick transactions ; and ministers of the assembly , more fit for their holy , and humble , and serious , and brotherly debates , and with the spirit of meeknesse , and calmnesse , and publicknesse of heart ; and all private christians in their places , in their several spheres , and to say now , o blessed be the lord , for this mornings opportunity next our hearts , that we might hear first of jesus christ , and get something upon our spirits that might habituate us to walk with him all the day , yea in him as we have received him : and then let me adde this in the next place ; 4. beware ( and i beseech you do not forget this , the want of which may mar all the rest ) of soule obstructions , of an after-clap , and of a back-blow from the devil , who will endeavour to take you on the blind side , to surprize you with incogitancie , or transport you with passion : remember what hath been said , do not applaud your selfes that you have heard such a sermon , you had some delight in it , and may blesse god for it ; oh but take heed now the devil get not between you and your sermon , by such or such a temptation ; take heed of pride , or any carnal weeds , take heed of resting upon any thing on this side jesus christ , but be often putting forth new actings of faith in him and his covenant sealed with his bloud ; remember this , to act this truth : god grant , you and i may never forget this gospellesson : it is a good truth , let us learn to begin to make jesus christ our strength , in every duty , in little as well as in great . in the last place , i will be so bold with your patience , as to ad a word by way of expostulation , which i heartily desire may be as pleasing to you , as it is seasonable for you . why are you not more vigilantly jealous over any such things as would draw you from intimate communion with christ , and close dependance upon him ; whether they be creature-comforts , or any other vain inventions of men ; will you prefer those perishing things which are not bread , before water , wine , and milk ; it 's good counsel the lord gives by his prophet . remember the admirable caveat paul gives to the colossians : beware lest any man spoil you through philosophy and vain deceit , after the traditions of men , according to the world and not after christ ; spoil you putting you upon any thing which is not after christ is to rob and undo you : let no man therefore judge you in meat , or drink , or in respect of an holy-day , or of the new moon , or of the sabbaths , ( as it is expressed in the original ) which are a shadow of things to come , but the body is of christ . mind not their judging or condemning of you , who would bring from christ to moses , care not to approve your selves to them who will set up any thing against your head , why will you comply with any such carnal polititians , who cry down such a reformation as christ jesus expects , & say , let us make us a captain and return back into aegypt ; so that we may have our flesh-pots there , let us have our old prelacy , and service-book ; we like egyptian fare , though but garlike and onions . let no man beguile you by a voluntary humility not holding the head ; abhor all such opinions and practices be they never so pompous and specious , that will take you off from your head christ ; and forget not pauls faithful intimation , and this i say , lest any man should beguile you with inticing words ; but let jonahs oracle , chap. 3. 8. ever live in peace though they who wait upon lying vanities forsake their own mercy : they which gain him have something , they may call their own humane inventions , and creatures wil deceive , christ is the true treasure and everliving spring . whether have you made any proportionable returns of thankefulness to god for your intrest in 〈…〉 full and over-flowing spring of grace ? where are your ingenuous reciprocations . it 's gods highest gospel design to display the freeness and fulness of his grace ; hence expressions to this purpose frequently , often in ephe. 1. 6. to the praise of the glory of his grace v. 12. 14. act , act rigorously i beseech you in a happy concurrence with god to magnifie jesus christ ; the more rich you are in faith , and all other graces of his spirit , iam. 2. 5. the more rich in good works : 16. 18. the greater riches of assurance you may hope for , as col. 2. 2. and that arich entrance shal be ministred into the kingdom of your lord and savior jesus christ : the great gate of heaven shal be set open to entertain you , where after you have here lived unto the praise of his grace in a fruitful expression of the graces of the gospel , you shall eternally live with him , and enjoy the sweet comfort of the gospel of grace through the rich grace that is in him . amen lord jesus . finis . notes, typically marginal, from the original text notes for div a43824e-290 a let the bishops take care quod in divino servitionon tam onerosa prolixitas quam devota & integra brevitas servetur saith petrus de alliaco consid. 3. v. fast. rerum 206. p. b ecclesia non assumit musica instrumenta , sicut cytharas & psalteria , indivinasliudes ne vidiatur i●dizar● . aq. secunda secundae . 9 21. art. 2. trinity coll. in cambridge . christs church in oxford . which two col. ordinarily receive more schollers yearly from westmin . ni fallor , than are sent from eaton and winchester . pueri ingenui . pueri ingeniosi . humble desires tendred to the honourable committee for westmin . school . after 18. yeares of age by statute they should be turned out of the schooles . note . exod. 12. 7 electors by statute the dean of westminster and his assistant : m. of trin. col. cam . & his assistant ; dean of christs church . oxf. with his assistant , and the school master . c monacho tepido abbati calido episcopo tepido archiepiscopo pergidis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} above 9000. churches and chappels in england and wales . j wish half so many godly , learned ministers for the present . notes for div a43824e-2740 dedecus medicorum . they onely live to the publike who can act for the publike . alii dolant lapides vos verò architectos . acts 19. 23 , 26. frōmarch 1643. till febr. 1645 , when i left it being sent down to cambridge . 3 iohn 9. mr. strong . rev. 2. 10. notes for div a43824e-3380 called paul after his converting sergiua paulus . note . non significat imbecillas vires a ugere , vel quasi collapsas sustinere , sed vire● ei induere cui ne voluntas quidem in sit , into verô qui in contrariam partem totus feratur beza in lo cum . doct. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . three things for the explication . 1. the wisedome of saints making christ their strength . 1. consider . est spiritualis ariditas . note . 2. consider . job . 28 , 12 , 14. &c. 3. consider . joh. 3 34. isa 26. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in jehovah petra seculorum . 4. consider . conflicting graces very necessary to inable us to out wrastle the divels temptation . luk. 18 21 , 22. 2. to what good purposes saints should learn to make christ their strength . 2 tim. 3. 1 , 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so moses {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when a traine for his court preferment had been laying 40. yeers heb. 11. 25. 26 mal. 2. 4. note 3. possibility of obtaining this skill to make christ our strength . note it s possible upon a threefold account . 1. by our union with christ . by impressions from his spirit . 2 cor. 2. 18. rom. 6. 17. o that westminster citizens would consider it , and know the day of their visitation . fortit●r & suaviter movet . 3. by influence from christ . use very dangerous to put off christ . contemnere sacramenta , damat non illa non babere . jer. 11. 14. & 14. 11. use 2. caution . rev. 3. 20. 1. friendly item . 1 rest not upon your own preparations for ordinances note . 2. friendly item . rest not upon your enlargements in duty jude 10. 20. note . mr. richard rogers of weathers field in essex , the author of that admirable book of 7. treatises . 3. friendly item . rest not upon your comforts in or after duty . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . neh. 8. 10. note . 4. friendly item . rest not upon your grace received from an ordinance note . mat. 3. 11. mal. 4. 2. zach. 13. 1. mat. 26. 33. joh. 21. 15. 16. 17. peter confidently appeals to christ , but no selfe confidence stirring . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : some adde {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . use 3. exhortation . directions how to make christs strength yours 1 eye your own impotency . 1 cor. 1. 30. 2 cor. 12. 10. in●●● existons prohibet alien●● 2 maintain beleeving apprehensions of christ your strength . act. 7. 55 , 56 , 57. heb. 11. 27. 2 cor. 4. 18. 19. 3. come to ordinances with desires & expectations of grace from christ . note . 3 come to ordinances to seek grace from christ in strength of a promise . deus sc debitorem ferit promi crudo . aug. col. 2. 6. 4 be frequent in the actings of faith , for the prevention of growing obstructions . 4. use . expostulatiō . 1. quere . isa. 55. 1. 2. col. 2. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hostium more praedas abducere , aret. col. 2. 16 , 17. ver. 18. debito bravio tamquam injustus iudex vos privet . steph. col. 2. 4. ne quis vos falso ratio cinando sallet . 2. quere . regicidium judaicum, or, a discourse about the jewes crucifying christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne charles the first / delivered in a sermon at the hague ... by richard watson ... watson, richard, 1612-1685. this text is an enriched version of the tcp digital transcription a65266 of text r31816 in the english short title catalog (wing w1093). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 70 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a65266 wing w1093 estc r31816 12263939 ocm 12263939 57920 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65266) transcribed from: (early english books online ; image set 57920) images scanned from microfilm: (early english books, 1641-1700 ; 1516:1) regicidium judaicum, or, a discourse about the jewes crucifying christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne charles the first / delivered in a sermon at the hague ... by richard watson ... watson, richard, 1612-1685. [2], 27 p. printed by samuel broun ..., hage : m.dc.xlix [1649] appendix lacking in all copies available for photographing. reproduction of original in the union theological seminary library, new york. eng jesus christ -trial -sermons. sermons, english -17th century. a65266 r31816 (wing w1093). civilwar no regicidium judaicum or a discourse, about the jewes crucifying christ, their king. with an appendix, or supplement, upon the late murder. of watson, richard 1649 13001 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion regicidivm jvdaicvm or a discourse , about the jewes crucifying christ , their king . with an appendix , or supplement , upon the late murder . of ovr blessed soveraigne charles the first delivered in a sermon at the hagve before his majestie of great britaine &c. & his royal sister , her hignesse , the princesse of orange . by richard watson , chaplaine to the rt. honorable the lord hopton . agnom rejecerunt , vulpem elegerunt . cassiodor : hage : printed by samuell broun english bookeseller , dwelling in the achter-om at the signe of the english printing house . anno m. d.c.xlix . to the rt. honoble : the lord hopton , baron of straton &c. one of the lords of his majesties most honourable privie councel . my lord : had not my known obligations cōmanded my praesent addresse unto your lordp. ( to whose bountie for diverse yeares past , & still , i owe as well my being , as some benefit by those intervalls of studie wich our persecuted condition will admit ) the subject of this discourse , which i publish , would have pointed out your patronage to my thoughts , who have hitherto been such an eminent assertour of christianitie by your life , & of monarchie by your sword . what defects are in it , too late seeke your name for their cover , having allreadie run their hazard of censure from them , whose judgement i chieflie reverence , & whose sole displeasure i feare . if it may be own'd by your lordp. as the least title of my dutie discharged , & by your honour cōmended to any future opinion of my disavowing to the vvorld all old or new rebellion & judaisme , i have the end of my vvishes , & farther incouragement to expresse my selfe : my lord yo lordships most gratefull & obsequious servant richard watson . st. john 19. ch. vers. 14. & 15. and he sayth unto the iewes , behold your king . but they cryed out . away with him , away with him , crucifie him . pilate sayth unto them , shall i crucifie your king ? the chiefe priestes answered , we have no king but caesar . were not my text scripture , i should apologize for assuming such a sad subject , the sound of which words must needes turne that strong current of griefe upon your eares , which hath allreadie for divérse weekes stream'd forth abundantlie from your eyes . and though it be , were not this a weeke where in we 're every day obligd , as well by christian dutie as command of the church , preaching or praying , mournfullie to commemorate the sufferings of our saviour , and , like loyal subjects ; make some sparkes of our old allegeance rise out of those ashes which we cast on our heads upon the forowfull remembrance of so unjust a judgement pronuunc'd and executed upon so just a king ; i should mine owne selfe checke my imprudence , and prevent your censure of my importunitie in this choyce . but the whole gospell for the day ( which i presume you observed ) was no other then st. matthew's long narrative of the jewes malicious proceedings against christ , & my text but a part of the same in st. john , with pilates expresse declaring him to be their king . indeed the name of this day , which is palme sunday , speakes songs & prayses , victories and trophies , rami palmarum laudes sunt , significantes victoriam , sayth st. austin : but the service of the day speakes sorowes and sufferings , betraying and murdering , holie church not thinking worth her practical record their slight hosannas , their high way blessings upon the sonne of david , who within few dayes after could silentlie heare those anathema maranatha's , those judicial blasphemies against the sonne of god . not deigning to preserve , for sacred reliques , those cast rags , the garments i meane the multitude this day spread in his way to the citie , whose persons and lives ought in conscience & dutie t' have obstructed his fridays passage to the crosse . the next sunday , the solemnitie for the resurrection of christ , it will be mors in victoria , death swallow'd in victorie , but this day , the first of hebdomada magna , the great weeke , appointed for us to meditate on his passion , it is victoria in morte , the palme turn'd into cypresse , victorie drown'd in a deluge of bloud , overwhelmed with the crueltie of death . it should seeme pilate , whether upon some touch he had in his conscience , with a partial illumination of gods spirit ; or upon the circumstantial accomplishment of many know'n predictions of the prophets , or upon the grandure of our saviours speach , & more then humane majestie in his countenance ; he collected that , which st. chrysostom calls megálen sypónoian , a great suspicion of some what more then ordinarie in his person ; or whether scared by his wifes dreame , and disswaded from the businesse by her counsel ; or whether the principles of moral honestie prevailed with him to resolve against the condemnation of innocencie , and instrumental completing the malice of the jewes ; 't is notoriouslie evident what shifts he used , what pretenses he fram'd , either to retract them from their madnesse , or withdrawe himselfe from any interest in the murder . the first instance here of may be his transmitting the processe from his owne court to the sanhedrim of the jewes . take ye him , and judge him according to your law . st. iohn 18. 31. quae non sunt verbae concedentis , sed horrentis crimen , sayth cajetan , which are not words of concession , but detestation of the fact , aphosimenou sayth st. chrysostom . but this they put off with a non licet , it is not lawfull for us to put any man to death , either because the romans had forbid them the legal cognizance of all capital causes , which maldonat sayth is the opinion of the most : or as some lay to their charge , though they might stone , or strangle , or burne , crucifie they could not , and none but that would satiate their malice , because the most ignominious way of execution , and as good not all , as not wholelie to their purpose , as they expresse it indefinitelie , with out any limitation . 't is not lawfull for us to put any man to death . a second instance of pilates aversion may be the advantage he toke of a custome they had to free a malefactour at this time , and so none fitter then he , who , were his person as bad as their malicious charges would make him , must be least guiltie by his office or dignitie , in all reason and justice most capable of their favour which made him use ( at least in our evangelists storie ) the royal title in his quaestion , and say , shall i release unto you not christ , or him who , you say , makes himselfe to be the sonne of god , but your soveraigne ? iudaeorum regem , tht king of the iewes , vers. the 39. of that chapter . and here their non licet could not passe for an answer , for all though is was not indeed lawfull for them to put at least this man to death ; it was not onelie law , but conscience , and dutie , and allegeance , to save his life and restore him to his libertie . but here comes in their clamour and crie , for feare the judge should be deafe at such a senselesse demand , non hunc sed barabbam , they all cried , not this man , but barabbas . theeves and robbers , villaines and murderers , sett whom they will at libertie but the king , non hunc sed barabbam , we will not save him but barabbas . the third and last experiment we have of pilate , may be draw'n out of the words of my text . behold your king , this he thought might move their compassion . shall i crucifie your king ? this he hop'd would confound them with shame . but they have impatience where with to turne off their pitie , they 'll take no thought to what passe they brought him . away with him , away with him , and a false colour they have readie at hand to cover their shame habemus caesarem , they good men have caesar for their king . my text divides it selfe into foure parts . i. first here 's pilate , a heathen judges ingenuous profession of christs regalitie , his kinglie dominion over the people of the jewes , ecce rexvester , behold your king . ii. secondlie , their impatient aversion from acknowledging such his supremacie of power . away with him , away with him , crucifie him . iii. thirdlie pilates profession resum'd , and fram'd into a strong argument for the freedome and indemnitie of christ . crucifigam regem ! shall i crucifie your king ? which quaestion , the knowe , implies a negation , and the enthymem 's this . he is your king , therefore , non crucifigam , i must not crucifie him . iv. fourthlie , and lastlie . the chiefe priests cunning evasion , and apologie for the jewes rejection of christ . mistake not us , nor the good people we countenance , whose thoughts are not set upon murdering their king , habemus caesarem , we have caesar , who may be well assured of all fidelitie and loyaltie from us , we must heare of no other , alium non habemus , we have no king but caesar . these be the parts . before we enter upon the handling of which , let us pray for christs holie catholique church , &c. and he sayth unto the iewes , behold your king . this he in my text is that pilate you meet with every day in your creed , infamous there for the worst of his acts , his condemnation of christ , recorded here for the best of his words , his publike profession to the jewes that he was their king . christi nomen & regnum ubique porrigitur , sayth tertullian . as the name , so the regalitie of christ is held forth every where to the world . in the prophets predictions , such as that of micah the 5. of his prophecie and 2. but thou beth-leem ephratah though thou be litle among the thousands of iudah , yet out of thee shall he come forth unto me that is to be ruler in israel . in the wisemens search and inquisition at his birth st. matt. 2. where is he that is borne king of the iewes ? in his owne administration and spiritual exercises of his power , as when he rebuked the windes and the water , and they obeyd him st. luk. 8. in several intimations by his words . in this place is one greater then the temple . the son of man is lord even of the sabbath . st. matth. 12. in his silent acception of the acclamations and worship from the people , whose mouths were full with rex iudaeorum , rex indaeorum . this is he that hath been the desire of nations , this the expectation of the people , the king of the iewes . the summe and fullest period of which was the strange ecstatike reverence was given him at his entrance this day into the cittie , by spreading of garments , cutting downe of boughes , and crying hosanna to the sonne of david , which is free us , or save us we beseech thee , a speach never used but in their feast of tabernacles , being there a piece of their publike service , a part of the peoples responsals to the priest . so that he which had conversed with the jewes , and heard at least , if not read , the writings of their prophets ; he that knew what paines the wisemen tooke to adore , & doe him fealtie in his cradle ; he that saw the miracles he wrought , & heard the strange language that he spake ; he , whose eyes , and eares were this day filled full with the accomplishment of that prophetike exhortation in zacharie . rejoyce greatlie ô daughter of zion , shout ô daughter of hierusalem , ( for never was joy so highlie expressed , never before this was hosanna known to be turn'd into a shout ) ecce rex , behold thy king , cometh unto thee lowlie , and riding upon an asse , the very same language with this dayes historie in the gospell , he i say that had all these inducements to beleeve , had reason to taxe the incredulitie of the jewes , and allay their crueltie by pointing at their soveraigne . ecce rex , behold your king . in the foregoing chapter pilate , at his entrance , into the judgement hall , so dissembled his inclination to beleeve , that origen puts to peradventure his quaestion , art thou the king of the iewes ? deridens , aut dubitans , that he ask'd it in derision , or doubt . and , upon our saviours replie , sayst thou this of thy selfe , or did others tell it thee , so loth he seemd to be taken for a christian , that he would not owne the remote alliance of a jew . but when he saw the malice of the priestes delude his cunning and assaile his conscience ; when the importunitie of the peoples clamours was likelie as well to violate his fayth , as ravish his justice , then he doubted about nothing but his honour , a christian he was , pre conscientia christianus tertullian calls him , but he would with all continue praesident in jurie , god and caesar must be content with a joynt interest in his service , convictus ille , imò & confessus , nec tamen professus , sayth one , convinc'd he is , and confession he makes , though he becomes no profess'd christian , what he thinketh not good to assume to himselfe ( in all likelihood onelie for feare of caesars displeasure ) he presseth very hard upon the jewes , ecce rex , behold your king . but this ecce here seemes not onelie to hold forth pilates fayth , but to guide the jewes to a sad object , worth their commiseration and pitie . at the 5. verse of this chapter , when , to avoyd greater mischiefe , pilate had taken jesus , and scourg'd him ; when with platted thornes , and purple robe the souldiers had crowned jesus , and arrayd him ; when with their ave rex , haile ô king , they had in scorne derided and mock'd him ; ' anosíos catechismenon ' aphoretos ' exybrismenon , sayth st. chrysostom , thus undesetvedlie chastis'd , thus unsufferablie reviled , he brings him forth as a fit object for humane compassion , and sayth no more but ecce homo , behold the man . behold and see , whether this be not he , whom your owne prophet isaiah speakes of , despised and rejected of men , a man of sorrowes and acquainted with griefe ; whether it be not he that is wounded for your transgressiont , he that is bruised for your iniquities ; whether upon him be not the chastisement of your peace , & whether by these stripes ye may not be healed but when he saw those sharpe thornes that pierc'd his head could not pricke them at the heart ; when he saw those stripes , which had ploughed up and made long furrowes in his backe , could by no meanes breake the drie barren ground in their breasts ; when no argument draw'n from such a spectacle of humane miserie could move them ; he becomes , as he thinkes ; imperious in his rhetoricke , hopes the name of majestie will awe them ; that they , who would take no pitie on him as man , will recollect themselves and reverence him as their soveraigne , ecce rex , behold your king . but they , who once have burst the chaines of humane societie , will breake the bonds of soveraigntie asunder , and cast away their cords from them ; they , who have forgoten to be men , to be mercifull one to another in love , will scarce bethinke themselves to be subjects , to be obedient all to any one in dutie . when seneca had defined crueltie to be a certaine fiercenesse of the mind in exacting of punishment , he discovered a generation of bloudie men that could not be compriz'd in this definition , such as , no fault nor injurie preceding , can be sayd neither to punish nor revenge , but qui occidendi causa occidunt , kill merelie because they will kill , nec interficere contenti saeviunt , nor are they content to kill onelie , but torment too , and rage in the maner of their murder . and he knowes not what to style these mens distemper but a brutish savagenesse , a raving madnesse , both implying their incapacitie of doing , or hearing any thing that is reason , so that ecce homo and ecce rex to tell them of man or king , to use any rational argument to appease them , is to take a lambe from a lions mouth , to divert an evening wolfe from her prey , it heightens their rage , it inflames their furie , impatient they are of hearing any thing that tends to that purpose , nothing then but tolle , crucifige , away with him ; away with him , crucifie him . and this leades me to my second part , the jewes aversion from acknowledging christ's supremacie of power , aggravated first by the violence of their passion , clamabant , they cried . secondlie by their vehement iterated expression , tolle , tolle , away with him , away with him . thirdlie by the crueltie of their tumultuarie condemnation , crucifige , crucifie him . aut ignorantia nos rerum aut insolentia iracundos facit , sayd the stoike . 't is either ignorance or insolence ( which in his sense is somewhat hapening beyond expectation , or out of course ) that is the cause of our anger and furie . either of which , though it can not fullie excuse the excesse of our passion , may abate somewhat the delinquencie of such acts as very naturallie issue from the extremitie of the same . to pleade either in behalfe of the jewes were to denie that their fathers had a cloud by day , and a pillar of fire by night to conduct them . habent mosen & prophetas ; they have moses and the prophets , and they shewed before of the coming of the just one , st. steven tells them act. 7. i shall not stand to reproach them with those glorious beames of the sun of righteousnesse , which will they , nill they , stroke themselves into the eyes of the jewes , to which the wisemens starre in the east was but a sparkle , & the light that encircled the shepheards but a shadow . the know'n accomplishment of the promise in genesis , that when the scepter departed from iudah should shilo come , evidenc'd first in herod the idumaean , who was no native , but a proselyte to the jewes , who transmitted the scepter to his sonne archilaus , and he to antipas who had a foreigner for his mother , giving them , that minded it assurance of the thing , might very well put them upon search after the person , and if our saviours promise were valide in the 7. of st. matthew , seeke and ye shall finde , ( which tertullian sayth , with the rest of that nature , was in this case directlie intended to the jewes ) that search would have ended no otherwhere then in the cleare discoverie of christ . but they were rebelles lumini , as iob speakes , rebells against the light in a proper sense , for when this light , that was the sunne of righteousnesse , the king of the jewes , was come into the world , they loved darkenesse rather then light . this darkenesse some of them loved in herod , whom they would needes in flaterie make that anoynted of god , & instead of christians were called herodians . this darkenesse others of them loved in the serpent whom they commemorate as the founder of knowledge of good & evill , whose power and majestie they say was lifted up in the brasen image by moses in the wildernesse , and in the sonne of man by that paterne , as himselfe professeth in the 3. of st. iohn , the likenesse whereof tertullian sayth , they us'd in their sacrilegious mysteries , preferring the devill himselfe before christ , and from thence were called ophitae . thus like sillie children , they chang'd the bread that came downe from heaven for a stone , and the fish that their father gave them for a serpent . st. paul indeed in the 3. of the acts notes that they and their rulers did out of ignorance crucifie christ . and christ on his crosse pray'd , father forgive them , for they know not what they doe . but it may be sayd , that st. pauls charitie might possiblie get the uper hand of his fayth , and yet our saviours words were unquaestionable truth , relating to their fatal imprecation , let his bioud be upon us and our children , made when they litle thought how long that purple veine would be runing , how many generations of their children they plung'd into this river of bloud . their knowledge of this might else have amus'd and startled them in the act . and in this sense perchance our saviour might speake it , ignorant , they know not what they doe . but let their knowledge be what it will , i am sure it could not be greater then their malice , which brake out into this extremitie , of passion , that the evangelist sayth not , ' élegon they spake , but ' ecráugesan , they cried . an affectus sint corpora , wherher the passions of the mind be not bodies , hath been a question sprung in moral philosophie . such strange alterations have they made , such shapes and representatives of themselves , as seeme more then effects of immaterial formes more then bare impressions of a spirit . thus of tentimes hath feare shot that bloud to the heart which shame had flushed up in the face , and shew'd her selfe in the image of death . thus when joy had painted out to the life the verdant spring in the countenance of man , hath sorrow sent his moysture to the root , and as if it were the autumne of his age , parched up his skin like a leafe . but quod aliiaffectus apparent , hic eminet , whereof other affections are the shadow , anger seemes to be the substance it selfe , what they in a transitorie apparition , this in a permanent habit and real . doth modest shame discover it selfe in a gentle blush , & passe away like the dawing of the morne ? anger driueth furioussie like the sun up to the meridian of his rage . doth sorrow sigh and sob it in a corner , or whisper in the secrecie of a wood ? anger cries aloud in the streetes , and clamours to a tumult in the mercate . what had been stillie dropt by tender-hearted pitie in a teare , anger raiseth in the noyse of an earthquake , and throwes about the world in a a tempest . wrath is cruel and anger is outragious , sayth the wiseman prov. 27. 4. chrysostom renders this ' ecráugesan , ' epebóon , which is , they bellowed it out like an oxe . and otherwhere paraphrasing upon my text , saith he pros ' aptoistéran mâllon ' apotauroúmenoi gnómen , they were raised in their mindes up to the fiercenesse of a bull . a similitude very expressive of a licentious headie multitude in a rage , which , sayth tullie , non dilectu aut sapientia ducitur ad judicandum , sed impetu , is not lead to judgement by discretion and wisdome , but hurried by the violence of their passion . with such beastes as these was good king david encompassed . ps. 22. many oxen are come about me , fat bull , of basan close me in on every side . vituli & tauri , 't is renderd by st. hierom as if young and old had been all of this temper , all in a crie , and a terrible one too . they gape upon me with their mouthes , sicut leo rapiens & rugiens , as it were a ramping and roaring lion . vers. 13. if you observe the historie of their actions , who are crying in my text , they all speake the fiercenesse of their wrath , and most irrational extremitie of their passion . first for the surprisal of his person they must have no lesse then a band of armed men , and other officiers of the pritstes and pharises with swords and staves , when he was onelie with a few disciples in a garden . then whereas they had him daylie in the temple , they must come with this power of darkenesse in the night . and in this night , ( thought as the learned grotius observes , at the time of full moon , too bright for such an interprise as theirs ) they must blaze their furie metà phanôn kaì lampádon , in lanternes and torches , and feigne a senselesse difficultie in the search . when they have got his person , in their power , they must binde him before they carie him away , scarce trusting him with the libertie of his legs when pilate demands their accusation against him , faine would they have sentence passe with out a charge , upon pilates implicite fayth in their honest word , that had he been no malefactour they would not have delivered him to the iudge . and , after many passages of this kind , when pilate presseth upon them that he was their king , they make an open sepulcher of their mouth , and burie royal majestie in a crie . but this crie of theirs was not merelie a confus'd nothing , to stop pilates mouth about their king , ' athetoûsi dôxas , as st. jude speakes , they set aside or despise dominions , away with him , away with him , are words of scorne , contempt , and derision , by which they doe , as it were spit regal aurhoritie in the face . st. cyprian calls them , violenta suffragia , tertullian in the abstract , suffragiorum violentiam , which i will english no otherwise then the madmens verdict . this is gladius linguae , the sharpe sword of the tongue , that cuts off the legal processe of a court , pierceth law and justice to the heart . when the herald calls for the cap and knee for due reverence to be render'd to the king , these raging waves fome out no thing but their owne shame , away with him , away with him , is all can be got from the madnesse of this people . when the judge commands silence in the court , and would have a quick hearing of the cause , as in the 59. isai. by the strength of their crie is judgement turn'd away backward and justice bid to stand afarre off . non juris ordinem quaerunt , sed furore vincere volunt , sayth one . they looke not after the method of the law , they will cast him not in judgement but furie . that the prophecie in the 53. of isai. might be fullfilled . de judicio sublatus est . he was taken away from prison and from judgement . thus in the propriety of davids expression , was our saviour made a scorne of men , and the king of the jewes an out cast of his people . and what was done by the jewes unto the king , was afterward by the romans to his subjects decreed to the death , and when their owne sinnes had draw'n downe vengeance upon their heads , when any publike calamitie toke hold of them , christianos ad leones , it was solemne with them to surround their magistrates in tumults and crie to have the christians cast unto the lions ; and not onelie so , but , as if they had learn'd their lesson from the jewes , and desired to maintaine as well their words , as their actions , christiani tollantur . away with the christians , was a second forme of their tumultuarie clamours . but there remaines yet a third aggravation of their furie in my text . they are not content to have him taken out of their sight they are not satisfied with the nullitie of his power , the imprisonment of his person , they must quench the thirst of their malice in his bloud , not onelie tolle , but crucifige , away with him , crucifie him . death and life are in the power of the tongue , sayth the wiseman , prov. 18. 21. which power never playes the tyrant more , then when it gets into those habitations of crueltie , the mouthes of a rebellious multitude in a crie . these , if any , are the madmen he speakes of prov. 26. who out of their burning lips and wicked heart cast , not words but , firebrands , arrowes , and death . st. austin makes the mouthes of the jewes fiercer executioners then their hands , and their tongues sharper instruments then the nailes that fastened our saviours bodie to the crosse . vnde occidistis ? gladio linguae . et quando percussistis nisi quando clamâtis crucifige ? now , the two principles of popular furie are , for the most part , ignorance and malice . by the one they are not able to judge of the species , or kinde , much lesse the degree of that which they take to be a crime , and , being jealous that what may be bad , is the worst , they proportion revenge by their illimited sensitive appetite , never weigh it in the ballance of reason . by the other they become exquisite inventours , and as curious about the circumstance or forme , as violent about the substantial part or matter of their mischiefe . such is this jurie of raging jewes in my text , who doe not onelie outrun judgement in their hast , away with him , away with him , nor in their rage throw mercie out of the court , by crying kill him , or , put him to death but specificate execution at their pleasure , and exercise the tyrannie thereof , as wel in the shame , as the torment , by crying out for the worst of the kinde , crucifige , crucifie him , ' apenéstaton thánaton , saith st. chrysostome ▪ summum supplicium saith another extremam poenam , a third , & s. paul more emphaticallie then they all , the crosse , the shame , as we translate him . hebr. 12. baronius observes that the jewes never clamour'd to have our saviour crucisied , untill pilate had giv'n them their option , shall i release unto you this man or barabbas ? and then , upon a sodain , advantage they toke by this unfortunate occasion , to quit barabbas of his double due , as he was a theefe and a murderer , and cast the crosse upon our saviours necke , who was so farre from being either of both , that he was lord of life , king , of heaven and earth , and sole proprietarie of the world . thus oftentimes are very unhappie opportunitier of mischiefe administred by such innocent adventures , and furie by accident caried beyond designe . i shall not exspatiate about the circumstances of his death , onelie desire you but to glance upon the two specious objects they set up , the one upon his right hand , the other at his left . in which to his last gaspe he might see the double image of their malice , with out any reflection upon the least guilt in himselfe . brieflie , such was the ignominie of his sufferings , as put part of christianitie to the blush , and made many haeretikes about the crosse . in the head of whom was simon magus , who sayd christ withdrew himselfe at the instant of death , & suffered onelie in the counterfeit of his person . after him cerinthus , authour of that concision you reade of in st. paul . beware of dogs , beware of the concision , which was a cutting or dividing jesus from christ , and asserting that jesus did both suffer and rise , but that christ was impassible forsooke his companie , and left jesus to suffer by himselfe . in the reare of these comes basilides with a fiction ; that iesus and simon , meaning him of cyrene , who help'd to beare the crosse , chang'd shapes by consent , and so simon suffered , while iesus slipt away in his disguise . and these are taken to be the men whom st. paul mentions with teares in his eyes . philip . 3. whose end was destruction , because ( in this manner as i have told you ) enemies to the crosse . but to take off your thoughts from these idle fancies , i desire you to fixe them upon a serious object in my third generall , and behold pilate with amazement and horrour metamorpho'zd for a time into a statue , till at length bloud melting in his veines , and just wrath burning at his heart he speaketh with his mouth , yet hath not patience to be explicite in a syllogisme , he presseth , i told you , his argument in an enthymeme . he is your king , therefore , non crucifigam , i must not crucifie him , nay he yet contracts that into a quaestion , and when neither , humane miserie could move them to pitie nor setting royal majestie in their sight , draw them to a remembrance of their dutie he thinkes to shake their obstinacie in pieces , and strike dumbe the insolencie of their crie , ' emphrátton ' autôn tà stómata , kaì pánton tôn categoreîn bouloménon , xaì dejenùs hoti to oìkeio basileì ' epánestesan , sayth st. chrysostom , by crucifigam regem ? shall i crucife your king ? i know interpreters differ about pilates meaning , and are as apposite as may be in rendring their conjecture upon his words . st. cyrill of alexandria sayth . that his first words . ecce rex , behold your king , might be spoken in compliance with the jewes , whose charge lay chieflie against him for accepting that title from the multitude at his entrance this day into the cittie , and so , behold i deliver him up unto your pleasure whom some idle people among you publikelie crie up for the king of the jewes . and upon that ground euthymius makes an ironie of his quaestion , wherein , he sayth , pilate rather mockes at christ , then reproacheth the jewes : what ? shall i crucifie your king ? the learned grotius takes the clause with the ecce to be in reproach , but of what ? not their malice , but their follie . which may seeme to be in favour of theophylact , who makes a longer speach for pilate then in my text , to this purpose allmost . you that charge this man to have taken upon him the authoritie of king , where did he doe it ? whence doe you collect it ? from the purple robe wherewith the souldiers arrayed him ? [ some rag of their owne , having nothing but the counterfeit of the colour . ] from a few th●enes , [ gathered out of a hedge by the highway side ] and platted into a diademe to crowne him ? from a broken reed [ taken out of the water ] and put into his hand for a scepter ? ou pánta ' autô ' eutelê ; xaì stole ; xaì trophè ; xaì ' oixos , xaì oudè ' oixos . are not all things poore and beggarlie about him ? his raiment ? his food ? his house ? nay ' oixos ' oudè ' oixos , his house and no hoose ? as he sayd trulie . the sonne of man hath not where to lay his head . but i follow interpreters of another straine , such as favour pilate in his beliefe , and are not prone to censure him for his words . or the same rather dissenting from themselves , and fairlie altering the ill propertie of the sense . st. cyrill first , who , upon pilates washing his hands from the fact , and persevering in the defense of our saviour , thinkes that at first he gentlie rebuk'd them , and suggested to them , that in as bad a condition as they see him , this is he of whom not long since they had a beter opinion then they owne . ecce rex , behold your king . and that afterward he reproacheth their wicked humour to the purpose . you that professed what words you heard , never man spake like this man ; you that acknowledg'd the miracles which he wrought . behold the dumbe speake , the lame walke , the blinde see , and the dead are raised unto life . you that upon these &c. justlie built the beliefe you had , that he was the sonne of david and your king , is your great hosanna turn'd to crncifige ? what ? shall i crucifie your king ? theophylact next who , observing pilate very peremptorie in maintaining the title he had caus'd to be set up on the crosse , with a froward answer , quod scripsi , scripsi , what i have writ , i have writ , sayth he did it ' amunóumenos tous ioudáious , in revenge of the jewes , who would give no eare to his ecce rex , & crucisigam regem ? but would persist in their rebellion against their king . but let pilates fayth be what it will about the person of christ , and his meaning as ambiguous as may be in this his conference with the jewes , his words i am sure must import the sense of the world at that time , and , apprehension they had of the just indemnitie of kings , and exemption from the ignominie of the crosse . and indeed he that shall recollect with himselfe the awfull expressions dropt from the pens of the romanes , may have enough to reproach any wicked regicide , jew or christian , and hisse him out of the communion of men . the roman seneca litle thought of deposing , much lesse of murdering kings , let their actions be what they will , when he made that compendious directorie for the subject , rex est , si nocentem punit , cede justitiae , si innocentem , cede fortunae . he is thy king , if he punisheth thee with desert , submit to his justice , if with out , give way to thy fortune , or ill chance , to suffer with out a cause . and what he sayd in these words , he made good in his practice , when he suffered so patientlie , and bathd nero's furie in his bloud . all indeed were not of his minde . himselfe makes mention of some kings heads set to publike sale , principum sub civili hasta capita venalia , of others throates cut by their subjects , of some tormented to death upon the crosse , but in his stoical language he sayth they were mali exempla fati , all examples of a bad fate , he sayth not , paternes for bad men . but i passe hence to the fourth and last member of my text , the chiefe priests cunning evasion , and apologie for the jewes rejection of christ , loth they are they should take them for persecuters , much more for murderers of kings , habemus caesarem , they good men have caesar for their king , to whom they professe subjection and fealtie , the mistake or real injurie is his , who would impose a new tyrannie upon them , and to this they make answer by their priestes , alium non habemus , wee have no king but caesar . wherein are 3. particulars to be handled . first the persons that were the modellers of the answer , and they were pontifices , the chiefe priestes . secondlie , their caution in a subtile abetting or acknowledging a king , habemus caesarem , we have caesar . thirdlie , their traytourous rejection of christ , alium non habemus , we have no king but caesar , i begin with the first . livie compares the multitude to the sea , which hath very litle motion of it selfe , calme enough and quiet would it be , but when the windes rise the waters rage , some leading gale first swells the mindes , and a stronger gust forceth on the madnesse of the people . throughout the whole historie of the gospell you may easilie see how the chiefe priestes were the excitantes aeoli the windie gods that raised the storme , and their furious breath the tempest that did shipwracke our saviour . dêmos ' atactos hypò tôn ' archónton diephtharménos , sayth st. chry : speaking of the jewes . the confusion & disorder , of the people came by the corruption of the priestes . no sooner was he come into the world , but they are the men that must cure herod of his trouble , & make the discoverie where he should be borne : and they sayd unto him in beth-leem of iudaea math. 2. they the men that were sore displeased with this dayes reverence done him by the people , the childrens crying hosanna in the temple , and sayd unto him . hearest thou what these say st. matth. 21. the chiefe of them all , good caiphas i meane , the first that found out the blessed expedient for one man , and that man was this king that must die for the people , st. iohn : 11. the mater being resonted by them all , they hold a consultation about the maner , and , in order to that , they first covenan , with judas to sell him . st. luk. 22. and notwithstanding all the diligence was used , when the designe was likelie to have fallen to the grond , they take it up in this apologie for the people . pontifices responderunt , the chiefe priestes answered , sayth my text . and trulie did not the people finde such cunning apologists as these , they are neither more praecipitant in enterprizing , nor more violent in prosecuting a bad cause , then they would be facile in deserting the same , when they once finde patience to hearken to , and shall heare reason to convince them of their errour , nec quicquam facilius quàm in quemlibet affectum mutare populum , sayth qninctilian . but when they have authoritie to countenance , and subtile sophistrie to colour their actions they have a guard both for their wilfulnesse and ignorance , and can then bid defiance to the world . the great stroke that the priests had here in the demagogie of the jewes came from the legal eminencie of their place , they sitting upon the highest bench of their magistracie , and the chiefe of them being adaequate in power to their principal judge or justiciarie by his office . sacerdos summus summo iudice adaequatur , sayth one . which layd to the leter of a poenal law , whereby death was ordain'd for him who was disobedient to the command of the priest , reverence and feare might very well involve the common lewes in a silent assent to what their chiefe priestes answered in my text , alium non habemut , we have no king but caesar , thus , as st. chrysostom sayth , tês'oletriou miaiphonías `egemónes , xai strategoi , xai paraitioi , which the prophet isaiah 5. language translates . the leaders of this people cause them to erre , and they that are lead of them are destroyed . but we 'll leave the persons , and come to their answer , which implies their formal subjection to soveraignitie in the heate of their processe to crucifie their king . habemus caesarem , we have caesar . two things there are in the soul of man so clearlie writ in the faire indelible characters of heaven , that the hand of hell and malice of the devill , with all the workes of darkenesse he can graspe , can never wipe away into a blanke , and those are religion to a god , and subjection to a soveraigne . the peevish israëlites that are angrie at moses because he stayes somewhat long in the mount , as hastie as they are , will stay themselves , and not stirre a foot till a god be made , be it but a molten calfe ; to conduct them in the way . they that cast away their portion in david , and spit out their inheritance in the sonne of jesse , will not summon israël to their tent 's till they have design'd jerobóam their captaine for their king . and jerobóam , when he hath snatched away the crowne , thinkes not of puting downe the old religion , the going up to jerusalem to worship , untill he makes dan and bethel two stalls for his calves , and proclaimes their golden images his gods . the most stupid aegyptian , that will not thinke upon the paradise of heaven , nor heare of him that was walking in eden in the coole of the day , will as he walkes in his owne garden plucke up a leeke or an onion for his god . i laugh at the foolish atheist in the psalmist , who mutters in the secrecie of his heart , but will not tell me plainlie with his mouth , non est deus , there is no god . and i dare the most traitourous villaine in the world what soever he pronounceth so gravelie in a publicke hall , where he hath his guard of ruffians about him , to retire into his closet a while , take the chaire in the court of his conscience , and then passe sentence upon his king . no , rebellion and atheisme are duo magna mendacia , two impes of the devill the father of lies , begot by him upon the deceitfulnesse of the heart , in a mist or cloud of pretenses and shewes , humanitie can not owne them for its off spring , and reason discovers them to be a bastard brood when she brings them to conscience , goes about to trie them in the light . feare god , and honour the king , were commands not made but reviv'd by st. peter , they had their first impresse in the first borne of adam , and in the native habit sticke , as close as a worse businesse , original sinne to the soules of the rest , all though they often denie them in their practice . the soveraigne majestie of god in heaven , and of his vice-gerent on earth , in spight of all the rebellious indepedent crew in the world , will preserve a seate for it selfe in the acts , or words , or thoughts , of christian , of pagan , of jew . in the heate of their rejection of christ you see they lay hold , in profession at least , of a heathen emperour for their king ; habemus caesarem , we have caesar . but let us looke a litle aswell into the actions as words of caesars good subjects in my text , and see whether they doe as they speake , whether they give to caesar the things that are caesars , and by their practicke obedience owne him for their soveraigne . i shall not need to tell you they were the sonnes of them that for a long time had the best of kings , for 't is sayd the lord himselfe was their king , and they were the worst subjects in the world . how doth the prophet esai crie out , heare ô heavens , and give eare ô earth , for the lord hath spooken , i have nourished & brought up children , & they have rebelled against me ? ch. 1. how doth he preferre before them the oxe and the asse , the one for knowing his owner and the other his masters crib ? and for such of them as should have been wiser then the rest , principes populi , the very representatives of the people they were rebellious and companions of theeves . vers. 23. their prophets were conspiratours , and their priests violatours of the law . ezech. 22. and yet i 'le warrant you this dutifull crew had the confidence at that time to professe , grotius tells us they did it very solemnlie in their talmud , habemus deum , we have god for our king . but to let their stubborne auncestours alone . aetas parentum pejor avis tulit hos nequiores , st. steven sayth of these good men in my text , that they were sclerotrácheloi & ' aperíptmetoi , stffienecked and uncircumcized in heart . that they did pneúmati ' antipíptein , we translate it resist , but the word is more emphaticall and signifies to fall forward or presse against the holie ghost . now they that did thus on purpose with stand the rushing wind of the spirit of god , were very unlikelie to be fairlie guided by the breath in the nostrils of their king . no , it was their malice to christ that made them pretend such subjection to caesar , quem tyrannum & hostem reputabant , profitentur regem ut iesu crucisixionem obtineaent , sayth cajetan . and if we looke into the historie of those times , we shall finde this one people of the iewes make more worke for the roman emperours and their vice-roys then all the rest throughout their dominions in the world . no sooner came pilate to his charge , to succed gratus the praesident of iurie , but bringing certaine images of caesar ; as others say golden bucklers to dedicate at hierusalem , all our good subjects are in an uproare , and never leave bringing tumults to his doores , till he translates them and his solemnitie , to caesarea . not long after he borowes but a litle of their corba their holie treasure , to imploy about the making of a conduit , our good people fall to their old trade , petition him to lay his building aside but they humblie speake it ore gladii , in the most dutifull expression of the sword in claudius time they were such dutifull subjects , that he was faine to banish them all out of rome . and in vespasians so loyal-hearted at hierusalem , that he sent titus his sonne to besiege them , who put 110000. of them to the sword . and so observant were they of the good christian emperour constantines commands , that , to keep them in awe , he was faine either to cut off their eares , or stigmatize them otherwise in their bodies , and so marke them for slaves that would not keep the impression of subjects in their hearts . and thus have you a short essay of them , their fathers , their children , who would sooth up pilate so handsomelie in my text with habemus caesarem , we have caesar for our king . there remaines now nought but the last particle of all , the last of the chiefe priestes answer to pilate , being the jewes final rejection of christ , alium non habemus , we have none bnt caesar for our king . the most willfull answer that ever was render'd by men pretenders to gravitie and judgement , the most incongruous to pilates demand for had christs kingdome entrench'd upon caesars , he that was his provincial substitute durst not doubtlesse at the same time owne his place and his desire to praeserve the life of him to the ruine of his master . but pilate was well satisfied in the point by the discourse that passed between our saviour and him , and so in all likelihood were the chiefe priestes too , if their malice had not more perverted their will , then ignorance blinded their understanding hereof . for the common people who are not the best masters of reason , and the very worst moderatours of passion , upon slender grounds to raise a tumult for their patriots advantage , to sell a litle breath for a sixpence , crie tolle , crucifige , away with him , crucifie him , is no great deviation of nature , their earthie souls incline them to the center of profit , and their servile spirits make them not onelie readie at hand to fetch and carie , but , mastivelike , with open mouth furiouslie to assaile , if commanded onelie by the eye or the fingar : but for the chiefe men the rulers of the people , no lesse then the states of the parliament of the jewes , which maldonate sayth consisted of the chiefe priests , elders , and scribes , as it is in the 50. of esai . not onelie to kindle a fire , and compasse themselves about with the sparkes , and walke in the light of their owne fire ; but hope to smother their guilt in the smoke ; for them to professe subjection to caesar , and thence to vouch their rejection of christ , for them to tell pilate to his face that he can be no friend to caesar unlesse he become a murderer of christ ; this is very wilfullie to walke in the way of the froward , wherein the wiseman tells us are thornes and snares they can not but pricke their feet as they goe , they can not but be taken in the net . when our saviour strictlie commands them to pay tribute , they pretend , that at the same time he prohibites paying dutie to caesar . when he tells them his kingdome is not of this world , they are zealous to shew their subjection is . habemus caesarem , they have caesar , and none but caesar for their king . whereas well they might know , and were bound to take notice of what st. cyrill of alexandria sayth he evidenc'd to them in speach . `óti tês toû kaísaros basileias ' oue ' estì polémiot , that christ and caesar are no such inconsistents in government , the very same subjects may they have and yet be no corrivals in dutie . the chiefe priestes might have sayd , habemus caesarem , we have caesar indeed , and yet habemus alium , we may have , another , we may have christ for our king . but ' ap ' ' eláctizen ' en roútois `o `egapémenos israèl , xaì tês pròs teòn philias ' anaphandòn ' exálletai , most elegantlie sayth chrysostom . in these words beloved israël kickes away christ with the heel , and in publike viewe leapes out of her friendship with god . but they that kick'd against , and leap'd from this relation to god , and , as i shew'd you eve'n now , leap'd in , were very desultorie , very uncertaine in their subjection to caesar , have been justlie since kick'd away and rejected by both , continuing still in that forlorne condition , wherein 1400. yeares since and more , i say againe 1400. yeares since , that you may see how soon , and that you may see how long revenge followes rebellion at the heeles , tertullian very sadlie describ'd them , dispersi , palabundi , & coeli sui extorres , vagantes per orbem , sine homine , sine deo rege , dispersed vagrants , banish'd from christs kingdome in heaven , and from jurie , then caesars , now the turkes province on earth , wandring up and downe in the world , having neither god nor man for their king . desino , & hoc infigo . thus have i done with pilate , the jewes , and the chiefe priestes in the leter , as they beare a part in the historie of the gospell . yet some others there are very nearlie concerned , if not in the doctrine , i am sure in the use and due application of my text deuteroi iudâioi , such as deserve the name of second jewes beter then the paulian heretikes that had it . and there is déuteros xritès , a second judge , i shall not doe him the honour to say a second pilate , he acted very litle of his part , not any that i know but passing an uglie sentence upon his king . and there are déuteroi hiereis , second priestes , and those chiefe ones too , even they of the assemblie and sanhedrin it selfe , who , as silent & uninteressed as they seem'd when that traytourous charge was brought into the court , have , for above 7. yeares together , made the pulpits ring , and the presse groane with the strength of their crie , and weight of their bookes , ( i say not of their arguments ) to give notice to the world , that with out covenanting ( you know who sayd it ) against reason , conscience , honour , oath ; reforming the reformation it selfe against scripture and apostolicke institution , so many hundred yeares precedential practice ; and undeniable catholike profession , non habebimus hunc , we will not have charles for our king . and there is déuterot christos , a second christ , an anoynted of god , that came as neare as ever king did to our saviour in his life , and i dare say never any so neare in the similitude of his death . and there is déuteros ioúdas , a second judas , not as the first onelie with a band of men , and a few pike-stav'd officers at his heeles ; but not many yeares since in the head of a cursed numerous armie , and cursed be the memorie of that man unlesse bless'd with repentance before his death , that so perfidiouslie sold and betray'd him . and here you have set in your viewe persons enough for a second tragoedie . quinto productior actu , one that would admit of a sixt act , surpassing severall circumstances of the other , if your griefe would give the patience to heare it or had i just abilities to compose it . instead whereof i shall crave your favour to repeate my text with some short allusive paraphrase upon the words . and he sayth unto the iewes , behold your king . which he in the moral is our mocke-judge , but no rightfull successour of that relenting pilate in my text , because he went not about to stop the peoples crie , by moving their pitie , reproaching their insolence , saying , ecce rex , behold your king , he expos'd him to their crueltie and scorne , reviv'd their calling for iustice , iustice , saying , like a miscreant as he was , ecce carcer , behold there the prisonor at your barre . never any president in the world tooke more paines then pilate did to deliver guiltlesse innocencie from death ; nor any more then our unjust judge imploy'd industrious malice to condemne it . to that purpose , as in the 6. of amos , turning judgement into gall , and the fruit of rihhteousnesse into hemlocke , that he might be sure to give majestie its bane . lactantius and st. chrysostom are of opinion that pilate did not positivelie passe sentence upon christ , but gave onelie permission to the jewes to execute , as before he had to judge , when he sayd . take ye him , and judge him , according to your law . but ours i beleeve durst not trust the people with the libertie of that power , i rather thinke if his hand had been as strong as his heart cruel , he would have sav'd the state the charges of a vizard , by becoming the barefac'd executioner himselfe . pilate much affected to discourse with our saviour , propounds quaestions , is attentive to answers , seemes very solicitous about his kingdome and truth , and thou a king then ? and what is truth ? both in the 18. chapter of st. iohn : but our furious rhadamanth breathes out nothing but brimstone and fire , he takes the spunge himselfe and dips it in the sharpnesse of his speach , stops the mouth of condemn'd soveraigntie , indulgeth not the libertie of a word . will you heare me a word sir ? a strange request to be made by a king to a rebell , a stranger to be denied by a subject to his soveraigne . we 'll take seneca's divination for the reason , timuit ne quam liberiorem vocem extremus dolor mitteret , ne quid quod nollet audiret , afrayd he was he should heare what he litle desired , lest the last breath of a dying man , an innocent king design'd for murder , should cast a cloud of horrour on his soul . but to keep neare to the words of my text . wherein our praesident faild of the parallel with pilate , i beleeve the conscience of every jew did supplie . i beleeve it call'd upon him often enough , saying , ecce rex , behold my king . behold that king who in compliance with my wilfull and unreasonable demands , ' exénosen heautòn , as 't was sayd of our saviour , hath evacuated himselfe , and is become allmost aequal to his subjects ; hath suffer'd a diminution of majestie , is devested of much of his just legal dignitie and power , customes , courts , monopolies , taxes , militia , bishops , all pretended grievances , i could make are either taken away , or limited to my purpose . but then conscience layes the other ecce at his doores . ecce homo , behold the man . behold i am that man that set my hand to that rebellious remonstrance , and my heart to have it throw'n into his coach . i that man who by seditious tumults affrighted him and his from their palace ; i that persecuted him in my purse or my person , and hunted him like a partridge in the wildernesse . i that at such or such a battel levell'd many a piece at his quarter sent many a curse to his royal person with the shot ; i that bid faire to corrupt his governer and lay him in his garrison ; i that , when the bargaine would not hold , inveigled him out in a strange disguise by many specious promises to protect him . i that when i had him in my hands judas like kiss'd him and betray'd him into his prison . and then , as in the 34. of iob , there is no darknesse nor shadow of death where these workers of iniquitie may hide themselves . their owne guilt is a perpetual thunderclap in their eares , and a fixed flash of lightning in their faces . no promise of mercie can cleare their jealousie , no act of oblivion setle their feare ; despaire turnes regnare nolumus to nolumus vivere , they that cried before , we will not have this man to reigne , crie ten times lowder , we will not , we dare not suffer this man to live . and what then remaines , but tolle crucifige , away with him , away with him , crucifie him . and pilate sayth unto them , shall i crucifie your king ? and here i must againe tell the , our judge is nothing like that pilate in my text , because he did not put it to the quaestion , saying , shall i crucifie ? but , when he entred first into the judgement hall gave good assurance to his clamorous jewes , saying in effect , crucifigam , i will crucifie your king . you therefore that have got the best estates by plunder and pillage , the highest places by supplanting , sequestring , the greatest names by rebelling and murdering . you that have stucke malice at the point of your sword , and wreakt it in the bowells , of your brother ; you that have broke the barres of religion , run away with the reignes of government and law ; you that have draw'n all kind of iniquitie with cords , and all sinne as it were with a cart-rope . you that , as it followes in the 5. of esai , say , let him make speed and hasten his worke , that we may see it ; feare nothing , have patience a while , i will but gull ignorance with a forme , take the stoole of wikednesse , wherein to doe justice , imagine mischiefe for law , and then your wish you shall have , for crucifigam regem , i will crucifie your king . it remaines in the words of my text . and the chiefe priestes answered , we have no king but caesar but our pilate , as i told you , not putting it to the quaestion , our priestes have sav'd the labour of this answer , which is not withstanding in part taken up by their forward disciples , who render this account of their 7. yeares instruction by the new light , to have monarchie crucified as well their king , enacting , and boldlie proclaiming to the world , habebimus nullum , we will not have any one for our king . i could yet goe on in the antiparallel , aggravate their malice and transcendent crueltie , as otherwise , so from the place which they chose wherein to murder their innocent king , which was no golgotha , a sad place of dead mens skulles , but a place for the living to rejoyce and banquet , as if cannibal like , they meant to feast on his flesh , and carowse it in the cup of deadlie wine ( for so i beleeve they and their posteritie will finde it ) the bloud of their soveraigne . i shall onelie take notice of pilates last courtesie to christ , who , when he could not prevaile for his life , set a crowne upon his head at his death for such , sayth origen , was that title he writ , iesus of nazareth , the king of the iewet . st. chrysostom sayth he erected it for a trophie , hosper ' epì tropaíou tinos , houto tà grámmata etheke , lampràn ' aphiénta phonen , kaì tèn níken deloûnta , kaì tèn basileian ' anakerytonta . but our judge and his jewes in stead of giving crownes pull downe kigdomes , hide them as deep in oblivion as they can , that they may lay the firmer foundation for their new modell'd government in a state . but if he that built his house upon sand was likelie to finde such an uncertaine foundation , how sliperie will his be who undertakes to erect a republike on bloud ? if there be a woe for him that buildeth his house by unrighteousnesse , and his chambers by wrong , ( and there is that woe ieremie 22. ) what is there for him , that frameth his new fabrike by murder ? the stone shall crie out of the wall , and the beame out of the timber shall answer . and what this crie and answer shall be the prophet habakuk tells you the second of his prophecie 12. vaeilli . woe unto him that buildeth a towne by bloud , and stablisheth a citie by iniquitie . but to conclude all . maugre the wicked policie of our jewes , in racing his name , altering his stampe , burning his papers ( and leprous may that arme be that brings such pretious fuell to the fire ) i say for all this their politike malice , our royal martyr hath not onelie ( no thankes to his judge ) the crowne and trophie of a title , but the everlasting stupendious monument of a booke , rais'd higher then the pyramids of aegypt in the strength of language , and well proportion'd spiring expression , built with out an hyperbole to heaven in divine meditations , and raptures , to which the babel of other mens thoughts fall downe , and lies like an heape of confus'd uselesse rubbish upon the earth . it is recorded of st. paul ; that when his head was stroke off , there issued no bloud , but pure milke out of every orifice of his veines . nec mirum sayth st. ambrose , abundâsse lacte nutricium ecclesiae . and no wonder is it that abundance of milke should come from the nurse of the church . never church had such a kinglie nursing father as this in his life , and never saint gave better milke at his death . so sweet is the relish of his words , such a miraculous meeknesse in his speach , as if he had as well been fed with his saviours food in the infancie of his life , as he tasted the bitter cup of passion at his death . of whom you know it was prophesied of old . buter and honey shall he eate , that he may know to refuse the evil , and chuse the good . and may our hopefull jonathan , our gracious sovgraigne , with his fathers blessing not sauls curse , breake his fast every day in this honey , and thereby let his eyes be enlightned as jonathans were , 1. sam. 14. that he may every day more and more see and avoyd the enemies of his peace . let him every day take one drop at least thereof upon the top of his rod . let that sweeten his rod of affliction to him . and let his other rod , his rod of revenge , dipt in this honey , chastise gentlie his enemies for him . and may he grow up in the strength of this food to all the moral vertues fortitude , temperance , magnanimitie , and the rest ; to all the divine graces of his father , till having reignd with as much righteousnesse , honour , and much more peace after him here , he may , by no other then the hand of heav'n be translated , in the fulnesse of time , to reigne with him in glorie hereafter . amen , amen . glorie be to god . notes, typically marginal, from the original text notes for div a65266e-300 tract. 49. in ioann . s. matth. 21. 1. cor. 15. 54. hom. in 18. & 19. ioan. s. matth. 27. 19. kaì epì pragma ou synkechoremenon autois 〈◊〉 othountos . st. iohn 18. 39. vers. 40. advers. iud. cornell . a lapid. baron . a. 34. 9. 9. tract. 35. in 27. matth. apol. c. 21. p. gagn. ambian . ch. 53. de clem. l. 2. c. 4. senec. de ira. l. 2. c 31. st. matt. 2. st. luke 2. 49. 10. baron . apparat. de praeser . advers. haeret . c. 8. 24. 1 3. 5. iohn . 3. 19. tert. de praeser . c. 15. ibid. c. 47. st. luke 23. 34. s. matth. 27. 25. sen. ep. 106. id. de ira l. 1. c. 1. tous . 7. hom. 83. bro planc . st. iohn 18. s. matth. 26. 47. s. ioh. 18. 12. s. iohn 18. 30. advers. demetria . apol. c. 21. ep. s. iude . tolet. ps. 22. tertull. apol. baron . an. 301. tract. in ps. 36. paul . apul. an. 34. s. matth. 27. 38. baron . an. 60. phil. 3. 2. tert. de praescript . cap. 46. tow . 7. hom. 84. s. maeth . 9. 20. s. matth. 29. 24. reverentiae bilati istud etiam fuit stgnum orig. tract. 35. in 27. matth. s. iohn 7. 46. st. iohn 19 22. ' ameinómenos `omoû dé ' apologouménos hypèr toû christoû . d. chrys. hom. 84. lib. 2. de ir. c. 30. ibid. l. 1. c. 2. lib. 28. tom. 7. hom. 83. st. ioh. 18. 14. nihil ausuram plebem principibu : amotis . c. tacit. an. 1. 2. deut. hopou gàr hoi archontes ' emictérizon tì chre peri teû eoinoû pléthous logizesthai ; theophyl . in luc. 23. vid. hug. grot. de imper. san matt. potest . circ . sacra . 9. 16. exod. 32. 1. kings 12. gen. 3. ps. 53. 1. pet. 2. 17. 1. sam. 12. 12. act. 7. 51. act. 2. 2. baron . an. 4. an. 51. an. 315. d. chrysost. hom. 2. in ind. s. ioh. 19. 12. prov. 22. s. ioh. 18. 36. apol. c. 21. epinan . k. ch. 1. eix . basil. lib. 3. de ira. c. 19. philip . 2. 7. tom. 7. hom. 84. st. matth. 7. 26. eikòn básilic . serm. 68. two little workes defensiue of our redemption that our lord went through the veile of his flesh into heaven, to appeare before god for vs. which iourney a talmudist, as the gospell, would terme, a going vp to paradise: but heathen greeke, a going downe to hades, and latin, descendere ad inferos. wherein the vnlearned barbarous, anger god and man, saying, that iesus descended to hell: and yeelde vnto the blasphemous iewes by sure consequence vpon their words, that he should not be the holy one of god. by hugh broughton. broughton, hugh, 1549-1612. 1604 approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a69004 stc 3892 estc s113871 99849100 99849100 14233 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69004) transcribed from: (early english books online ; image set 14233) images scanned from microfilm: (early english books, 1475-1640 ; 587:11, 631:07) two little workes defensiue of our redemption that our lord went through the veile of his flesh into heaven, to appeare before god for vs. which iourney a talmudist, as the gospell, would terme, a going vp to paradise: but heathen greeke, a going downe to hades, and latin, descendere ad inferos. wherein the vnlearned barbarous, anger god and man, saying, that iesus descended to hell: and yeelde vnto the blasphemous iewes by sure consequence vpon their words, that he should not be the holy one of god. by hugh broughton. broughton, hugh, 1549-1612. [8] p. r. schilders], [middelburg : 1604. place of publication and printer's name from stc. title page, line 6 ends: 'heathen'; line 26 ends: 'printed'; pi2, line 2 from bottom ends: 'queen.'. directed against the views of thomas bilson, bp. of winchester, and john whitgift, abp. of canterbury. signatures: pi⁴. identified as stc 3892a on umi reel 587. reproductions of the originals in the folger shakespeare library and the cambridge university library. appears at reel 587 (folger shakespeare library copy; and at reel 631 (cambridge university library copy). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher 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g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616. whitgift, john, 1530?-1604. jesus christ -descent into hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion two little workes defensiue of our redemption , that our lord went through the veile of his flesh into heaven , to appeare before god for vs. which iourney a talmudist , as the gospell , would terme , a going vp to paradise : but heathen greeke , a going downe to hades , and latin , descendere ad inferos . wherein the vnlearned barbarous anger god and man , saying , that iesus descended to hell : and yeelde vnto the blasphemous iewes by sure consequence vpon their words , that he should not be the holy one of god. by hvgh brovghton . if any man love not the lord iesvs , let him be anathema maran atha . 1. cor. 16. 1604. to the reader . by knowing that hades , a terme vsed in the creede , is the place generall , where soules are before gods throne , diuided there , fat enough , by heauen & hell , so that in speach of the holy , hades the generall , by difference of the person , is heauen , and in the wicked , hell , as we cōmonly terme hell : which place is on high , out of this world by apo. 14. & all iewes in cether malc . fol. 11. by knowing of this great light cometh to religion . first their opinion falleth , who thank god for sending his sonne to redeeme the fathers from hades , to paradise : that is , from paradise to paradise . so limbus patrum and purgatorie fall : when hades hath onely two partes , heauen and hell. so our madnes falleth , who in the creede , put for that part of hades , which holdeth the faithfull , and is heauen or paradise , the part which holdeth the wicked , and put for heauen , hell , to which they that goe , perish for euer . here standeth the article : our lord being in body crucified , dead and buried , had a soule immortall , as all men , which went hence to god : & being in hades , holy , had not hell but heauen . this is all . when the gospel began scant any held soules immortall . pliny sheweth that . therfore it was needfull the creed should haue it . when the immortalitie was graunted , very many creedes did omit the article : because in speach of a man , to die & to go to hades is all one . of an horse , grekes would say , he is dead . of a man , more : he is dead & gone to hades . this matter vnknowen hath vexed the world by ignorāce of one greeke worde . and two bishops vexed their owne . against whom two smal writings folow : besides much otherwise printed & written to them . the style is not of their gall , but it may gall , in mildnes . the argument of the admonition following . br . wrote vnto queene elizabeth , that king edward the sixt and her maiest . swearing to the gospell , sware to this , that to goe to hades in the creede , was to goe to paradise , euen by heathen greeke : to whom hades is the world of soules : in which the holy haue paradise , and the godles , gehenna . both be on high before gods throne . and br. commended the cause to q. elizabeths m. and the king of scots maiestie . against that a libell was allowed to scoff the scottish mist , penned by some belial bar lo : and against saluation bilson raged : as this short worke telleth . a lye resumed of d. bilson . doctor bilson in his sermon booke against maister iacob , folio 419. fumeth thus : first then tell your abettor that all the realme will take him not onely for a rayler against all honestie , but a lier against all duty that voucheth so cōfidentlie : king edward the sixt and his subiectes helde that christ his soule never went to gehenna : and the realm knoweth the qu. oath , as also the q. adventureth her eternall state . these be no states to come within his vncleane mouth . he may doe well to remember who they be of whom it is written : they despise governement : and speake ill of them that be in authoritie , as raginge waves of the sea , foming out their owne shame . thus the d. writeth . marke now the zurich confession , which k. edw. and queene eliz. allowed . per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , quemadmodum per superos adhuc superstites in vitâ . proinde anima christi descendit ad inferos , id est , delata est in sinum abrahae : in quo collecti fuerunt omnes defuncti fideles . ergo cum latroni secum crucifixo dixit , hodie mecum eris in paradiso , promisit ei consortium vitae , & beatorum spirituum . licet enim dominus descendisse dicatur , fit tamen ex more loquendi . confitemur in hoc articulo animas esse immortales , easue protinus à morte corporeâ transire ad vitam . this is the zurick confession , allowed by king edward and qu. elizabeth : so descending must be graunted to be ascending , and hell to be paradise . if our bishops misse in termes , they must blame them selves : and not rage with hereticall satanean madnes vpon such as force them to faith . now what grace the d. hath in his wordes , all may soone iudge : considering what him selfe graunteth : and how in his escape afterwardes he differeth from all the worlde . this was the question : whether our lords soule went hence to gehenna : or hence to paradise : iohn cant. and all vexed by him know that , and for one of these two opinions the princes religion was to be esteemed . and if i. c. had invented a going from paradise to gehenna , geneveans would haue renowned him over the world . now marke how rightly the right reverend father and doctor taketh of him selfe the lye vnto him selfe , fol 219. we haue no warrant in the word of god so to fasten christs soule vnto hell for the time of his death , that it might not be in paradise before it descended into hell. now iohn cant. will graunt , that he damneth them both : and iustifieth the adversary , as a greeke epistle printed at hannawe required sir iohn fortescue once queene elizabeths greek reader , to determine , whether both bishops were not condemned most certeinly by their owne graunt . the ridiculous feigning of a new satanean fable that our lord went from paradise to gehenna : and to hades , as from paulls to london , from winchester to england , from england to europe , frō europe to this world , from part to the whole : and againe , the fable that he went not to hades , that is , in trueth , to the world of soules , till his body was buried : and again his feigning thrise , at paules , hades in s. matthew , cap. 5. twise , with 10. once , where gehenna is the text , perverting the originall with wresting scriptures and fathers to an opinion that neuer came into holy mindes , this excuseth not his lye , but augmenteth his impiety : that befooleth all scriptures of god , and all divines that ever have bene in the world . cursed be he that maketh the blinde wander out of the way , and let all the people say , amen . the argument and effect of the epistle following . i. c. was advised in a worke dedicated to queene elizabeth and to the most noble , our king now , that he should not burne for gehennaes honour , least he burned in geheaenaes shame for ever and ever : at the first he skoffed all trueth of god and the king : but being taught how he was caught in his owne syllogisme thus : the place which our lordes soule went to hence , telleth what hades ( his hell ) meaneth in the creede : but paradise is the place which our lord went to hence : therefore paradise is the hell of the creed , being taught how he was caught , he sent his chaplayne m. greffrey king , obteyning the queenes hand for his leaue , to agree with his adversarie : and he vpon agreement , returned presently , saying that he should be sent againe : but presently after he came home , hee would write . conditions were not kept . the libell was still solde : and machmadisme was in it : and a contumelious mockage of christ and all christians & iewes : when he said ruben the iewe his ebrew epistle was forged : whereby he hindred the defence of christianitie , and deserved rooting out ▪ besides that , after the king was ours , paules sold the treason of the libel . for not stāding to his covenant , three greeke orations plaid vpon him : and one dedicated to the king and brettish nation in queene elizabets dayes : and after all , this epistle . at the first sight he laid the blame on bar lo , that vsurped his auctoritie , as being guiltles : yet when at the court a duke shewed what he had done , he fell as dead , & soone died . the party greeued was much greeued at his death : because he had protested he never spake against him . yet as ely , so he by softnes paid for others blame : while he repressed not bad soules . and his gentlemen wished bar lo vnborne : as more griefe to the archbishop then all that ever were his adversaries : not only for his libel against the scottish mist : full of most deadly treason : and full of blaspemy and lying against god and man : but also for his satanean declamation at paules against the best nobilitie , and the best bent for the good of the state : against whom the iscariot railed and raged : whereby the nobilitie iustly terme him : the vilest that is this day vnder the cope of heaven : as bent against god , the king , the nobilitie , and all humanitie . so bar lo will be his notation . to the aged sir , iohn of canterb. archbishop , grace and truth . maister francis hall told that your g. depriued m. pickaerd and him of their benefices , and gaue both to bar lo ( whom he described after his name , a babe most bad ) for defending your gehenna : which haeresie of yours was vsed for a barr , that you were not fit to confirme others , who so erred your selfe : against all the bible , all greekes and hebrewes . that the children whiche you would haue confirmed and you together may be truly firmed herein , behold your owne graunt in d. bilson : to whom in bar lo his booke , your grace & wisedome referreth the vnlearned for a learned defence of your minde : which held that the creed telleth whether our lordes soule went hence . and this is your proposition & myne too : and you will aduenture your eternall state vpon it , and i myne . this it is : the place into which our lordes soule went hence , is hades or hell of the creede . this position is built vpon a rocke : that no storme , windes , nor waues can shake it . and if we agree to what place our lord his soule went hence , we agree what hades or your hell is in the creede . nowe to your proposition , this assumption d. bilson layeth downe , fol●o 219. paradise is the place to which our lord went hence . therefore by your owne graūt hades or hell in the creede is paradise . seeing then the whole tenour of moses and the gospell , cannot mooue you : seeing the vniversall iudgement of the hebrewes for their owne tongue , can not mooue you : seeing 3000. yeares heathen greeke cannot mooue you : and eulogines patriarcha 1200. yeres old , with all other christian greekes which doe place abraham in hades , can not mooue you , and seeing the zurick confession , which sayth , per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , & sinum abrahae can not mooue you , let your owne confession mooue you : and publish it in print , that the simple deceaued by you , may know how you led them to deny that our lorde went through the vaile of his flesh into the most holy . which they that will denie , may as well denie all religion and trueth of god. you haue most highly iniuried the maiestie of god : pretendinge that sheol psal . 16. was the devils lodge , which no ebrew euer thought , neither suffreth moses to thinke : contemning the gospell for the hand of god receaving the holy soule of our lord : pervertinge sorowes of death into the second death , act. 2. to befooll all christianitie , turning saint paul to gehennean darknes : where he purposelie speaketh of the gospells brightnes : in these three iniuries you staine all the bible , while you make some iarr from all the rest , and befoole the most holy writers . this your sinne is haynous . so your despising of ebrew dd. for their owne tongue , wil be holden of the scottish mist and brettish nation , and all nations a brutish parte . and no lesse the reiecting of heathen greeke , for the creede penned for heathen : and your restrayning of greeke only to poets : and your teaching as generall that hades in them is vgly , this your learning wil be holden babish . also where d. bilson reiecteth the world of soules , as checking all iewes in their owne tongue , his wrangling was senseles : that he knew no place where soules were togeather . hath he euer seene in this world all bodyes togeather ; other saw them not , yet the speach , this world is currant with all men . and for hades macedones call it heaven . portus dictionarie would haue taught you so much , though you sought no deeper graetians . and in clemens alexandrinus , hades is iuppiter . to your blame for denying the lxx . in psal . 110. a warrant for the new test . greeke , you say nothing , as damned . and d. bilson saith : the greeke fathers vnderstood not josephs haden . such owles you bring to athens : and make your witgifte a scoph to all learned . also you answer nothing to your blame for saying , that it were better the trueth of daniel were hid , then antiquitie should be disgraced for missing . others thought it a gracelesse speach . so when you condemne saint paul for cursing ananias , which thing he was bound to doe , by expresse lawes , for stryking treacherouslie , and misleading the blind , you check christ that promised a mouth that no adversarie could resist , and befoole moses for making a defence for an open impudent iudge . the blind , the deafe , the officers may not lightly be cursed : but in open wilfulnes they be cursed , as saul of dauid , and sedechias of ezechiel , and the pharises . mat. 23. herein you stand at the mercy of god. moreover touching . abraham ruben the iew , you haue iniuried christ our lord , & all christians most wickedly . if he had not bene answered , all christians had bene worse thought of . now he & all the iewes in the empire speak better of christianity . and some by that haue bene baptized : and one d. told that he would be baptized and come to englande : he is the man that prefaced to aruc . so a rare learned iew , to whō at basil one gaue rubens epistle , and shewed the apostles thalmudicall rare skil , he made request to the professours , when the party was gone , to desire him to returne to instruct him more fully : ( but the party could not ) and afore requested his teacher to translate into ebrew , as he spake to him , the new testament . this deserued better then your language . you say the party feigned that whiche is written of his praise : and scoph his skil in ebrew and greeke : and terme him an asse , and offre all disgrace . for all , christians & iewes should thinke you vnworthy to haue the benefit of christian policie . and as you know you haue the anathema maran atha giuen you . it returneth to the giuer if you deserue it not . if your desert be doubtles , you are surely miserable : as in your perpetual vntruthes and misvsing of the realmes authoritie to satans slavery . so when you scophed the hope in the scottish mist , and the brittish nation , what meant you but to endeuor to set millions to kill one another . six yeres beza noised a testament bent badly , and geneua meant to kill one for leaning on the scottish mist : as three scottes there then tolde the party : and beza wrote much alike to your old head . yet the party boldly printed the scottish mist then to be his king. and now with what face can you looke for any good subiect , who knowes the blessing of the scottish mist turned to a shyning sunne ever to wish you well : after your so great endevour to overthrow your owne nation ; the brettish nation would , as davids 37. worthies , haue layde their life in their hands for their lefull prince , then and now most deare king. and wisheth you , after pardon , to be an harty subiect . great cause you haue . to the reader . as britanie conteyning england with scotland , a scott is not born in england because he is borne in britanie : so hades conteyning heauen and hel , our l. his holy soule going to hades to his holy ioy , can not be sayd to goe to hel , because his went to hades . but the barbarous translation should be lothed of al wise & such as would not descend to hel , to their eternall woe . notes, typically marginal, from the original text notes for div a69004-e370 ●●t ●o sim●●● euer ●●inke that ●ell , as men ●●mmonly ●●ak is hea●●n ▪ but if 〈◊〉 foole put ●●ll , by his ●●gue where ●●auen is in●eed : a foole ●●●not by vn●●rnedship ●●rne heaven 〈◊〉 hell the ●arbarous ●●anslation ●f the greek ●reede wt●●ceaved d. ●●●on i● bla●ed : not the ●●e creede . the copie of a sermon preached on good friday last before the kings maiestie, by d. andrevves deane of westminster. 6. april 1604 andrewes, lancelot, 1555-1626. 1604 approx. 51 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a19541 stc 597 estc s120874 99856067 99856067 21585 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19541) transcribed from: (early english books online ; image set 21585) images scanned from microfilm: (early english books, 1475-1640 ; 644:17) the copie of a sermon preached on good friday last before the kings maiestie, by d. andrevves deane of westminster. 6. april 1604 andrewes, lancelot, 1555-1626. [44] p. printed by r. barker, printer to the kings most excellent maiestie, london : an. 1604. running title reads: d. andrewes sermon of the passion of christ. this edition ends on leaf f2v. identified as stc 597b on umi microfilm. signatures: a-e⁴ f² . reproduction of the original in folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -sermons. sermons, english -17th century. 2002-04 tcp assigned for keying and markup 2002-04 apex covantage keyed and coded from proquest page images 2002-05 tcp staff (oxford) sampled and proofread 2002-05 emma (leeson) huber text and markup reviewed and edited 2002-06 pfs batch review (qc) and xml conversion the copie of the sermon preached on good friday last before the kings maiestie , by d. andrevves deane of westminster . 6. april 1604. london printed by r. barker , printer to the kings most excellent maiestie . an. 1604. ¶ lament . ierem. cap. 1. 12. haue ye no regard , ô all ye that passe by the way ? consider , and behold , if euer there were sorrow like my sorrow , which was done vnto me , wherewith the lord did afflict me in the day of the fiercenesse of his wrath . at the very reading or hearing of which verse , there is none but will presently conceiue , it is the voice of a party in great extremitie . in great extremitie two wayes : first , in such distresse , as neuer was any , if euer there were sorrow like my sorrow ? and then , in that distresse hauing none to regard him : haue ye no regard all ye ? to be afflicted , and so afflicted , as none euer was , is very much : in that affliction to finde none to respect him or care for him , what can be more ? in all our sufferings it is a comfort to vs that wee haue a sicut : that nothing hath befallen vs , but such as others haue felt the like : but here , si fuerit sicut ? if euer the like were ( that is ) neuer the like was . againe , in our greatest paines , it is a kind of ease , euen to find some regard . naturally we desire it , if we cannot be deliuered , if we cannot be relieued , yet to be pitied : it sheweth there be yet some , that are touched with the sense of our miserie , that wish vs well , and would giue vs ease if they could : but this afflicted here , findeth not so much , neither the one nor the other : but is euen as he were an outcast both of heauen and earth . now verily a heauie case , and worthy to be put in this booke of lamentations . i demaund then , of whom speaketh the prophet this ? of himselfe , or of some other ? this i finde , there is not any of the ancient writers , but doe apply , yea , in a maner appropriate this speach to our sauiour christ , and that this very day , the day of his passion , ( truely termed heere the day of gods wrath : ) and wheresoeuer they treat of the passion , euer this verse commeth in : and ( to say the trueth ) to take the words strictly as they lie , they cannot agree , or be verified of any , but of him , & him only . for though some other , not vnfitly , may bee allowed to say the same words : it must be in a qualified sense : for , in full and perfect proprietie of speach , he , and none but he : none can say , ( neither ieremie nor any other ) si fuerit dolor , sicut dolor meus , as christ can : no day of wrath , like to his day : no sorow to be compared to his , ( all are short of it , ) nor his to any , it exceedeth them all . and yet , according to the letter , it can not be denied , but they be set downe by ieremie , in the person of his own people , being then come to great miserie , and of the holy citie , then layde waste , and desolate by the chaldaees . what then ? ex aegypto vocaui filium meum . out of aegypt haue i called my sonne , was literally spoken of this peo-people too : yet is by the euangelist applied to our sauiour christ. my god , my god , why hast thou forsaken mee ? at the first vttered by dauid , yet the same words our sauiour taketh to himselfe , and that more truely and properly , then euer dauid could : and of those of dauids , and of these of ieremies , there is one and the same reason . of all which the ground is ; that correspondence which is between christ and the patriarches , prophets , and people before christ , of whom the apostles rule is , omnia in figura contingebant illis : that they were themselues types : and their suffrings , fore-running figures of the great suffering of the son of god ; which maketh isaaks offering and iosephs selling , and israels calling from aegypt , and that complaint of dauids , and this of ieremies , appliable to him ; that hee may take them to himselfe , and the church ascribe them to him , and that in more fitnesse of termes , and more fulnesse of trueth , then they were at the first spoken by dauid , or ieremie , or any of them all . and this rule , and the steps of the fathers proceeding by this rule , are to me a warrant , to expound and apply this verse ( as they haue done before , ) to the present occasion of this time ; which requireth some such scripture to bee considered by vs , as doeth belong to his passion , who this day powred out his most precious blood , as the onely sufficient price , of the deare purchase of all our redemptions . be it then to vs , ( as to them it was , and as most properly it is ) the speech of the sōne of god , as this day hanging on the crosse , to a sort of carelesse people , that goe vp and downe without any manner of regard of these his sorowes and sufferings , so worthy of all regard . haue ye no regard ? ô all ye that passe by the way , consider and behold , if euer there were sorrow , like to my sorrow , which was done vnto me , wherwith the lord afflicted me in the day of the fiercenesse of his wrath . here is a complaint , and here is a request . a complaint , that we haue not : a request , that we would haue the paines & passions of our sauiour christ in some regard . for first he cōplaineth ( and not without cause ) haue ye no regard ? and then ( as willing to forget their former neglect , so they will yet doe it ) he falleth to entreate , ô consider and behold ! and what is that wee should consider ? the sorrow which hee suffereth : and in it , two things : the qualitie , and the cause . 1. the qualitie , si fuerit sicut : if euer the like were ; and that either in respect of dolor , or dolor meus . the sorrow suffered , or the person suffering . 2. the cause : that is god , that in his wrath , in his fierce wrath , doeth all this to him , which cause will not leaue vs , till it haue led vs to another cause in our selues , and to another yet in him ; all which serue to ripen vs to regard . these two then specially we are mooued to regard . 1. regard is the maine point . but , because therefore we regard but faintly , because either we consider not , or not aright ; we are called to consider seriously of them . as if he should say , regard you not ? if you did consider , you would : if you considered as you should , you would regard as you ought . certainely the passion , if it were throughly considered , would be duely regarded . consider then . so the points are two : the qualitie , and the cause of his suffering : and the dueties two : to consider , and regard . so to consider , that we regard them , & him for them . haue ye no regard ? &c. to cease this complaint , and to graunt this request : we are to regard : and that we may regard , we are to consider the paines of his passion . which , that we may reckon no easie common matter of light moment , to doe , or not doe , as we list : first , a generall stay is made of all passengers , this day . for ( as it were from his crosse ) doth our sauiour addresse this his speech to them that goe to and fro , the day of his passion , without so much as entertaining a thought , or vouchsafing a looke that way . o vos qui transitis ! ô you that passe by the way , stay and consider . to them frameth he this speech , that passe by : to them , and to them all . o vos omnes , qui transitis , ô all ye that passe by the way , stay and consider . which very stay of his , sheweth it to bee some important matter , in that it is , of all . for , as for some to be stayed , and those the greater some , there may be reason ; the most part of those that goe thus to and fro , may well intend it , they haue litle els to doe . but to except none , not some speciall persons , is hard . what know wee their haste ? their occasions may be such , & so vrgent , as they cannot stay . well , what haste , what businesse soeuer , passe not by , stay though . as much to say , as , bee they neuer so great , your occasions ; they are not , they cannot be so great as this : how vrgent soeuer , this is more , and more to be intended . the regard of this , is worthy the staying of a iourney . it is worth the considering of those , that haue neuer so great affaires in hand . so materiall is this sight in his accompt ; which serueth to shew the exigence of this duetie . but as for this point it needeth not to be stood vpon to vs here at this time : we are not going by , we need not to be stayed ; wee haue stayed all other our affaires , to come hither , and here we are all present before god , to haue it set before vs , that wee may consider it . thither then let vs come . that which we are called to behold and consider , is his sorow : and sorow is a thing , which of it selfe nature enclineth vs to behold , as being our selues in the bodie which may bee one day in the like sorowfull case . therefore wil euery good eye turne it selfe , and looke vpon them that lye in distresse . those two in the gospel , that passed by the wounded man , before they passed by him , ( though they helped him not as the samaritane did ) yet they looked vpon him as hee lay . but this partie here , lieth not , he is lift vp , as the serpent in the wildernes , that vnlesse we turne our eyes away purposely , we can neither will nor chuse , but behold him . but because to behold , and not to consider , is but to gaze ; and gazing the angel blameth in the apostles themselues , wee must doe both : both behold , and consider : looke vpon , with the eye of the body , that is , beholde ; and looke into with the eye of the mind , that is , cosider . so saith the prophet here . and the very same doeth the apostle aduise vs to do , first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to looke vpon him , ( that is , to behold ) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to thinke vpon him , that is , to consider his sorow : sorow sure would be considered . now then , because as the qualitie of the sorow is , accordingly it would be considered , ( for if it be but a common sorow , the lesse will serue , but if it be some special , some very heauy case , the more would be allowed it : for proportionably with the suffering , the consideration is to arise : ) to raise our consideration to the full , and to eleuate it to the highest point , there is vpon this sorow set a si fuerit sicut , a note of highest eminencie : for si fuerit sicut , are words that haue life in them , & are able to quicken our consideration , if it bee not quite dead : for , by them we are prouoked , as it were , to consider , and considering , to see whether euer any sicut may be found , to set by it , whether euer any like it . for if neuer any , our nature is , to regard things exceeding rare and strange ; and such as the like whereof is not els to bee seene . vpon this point then , there is a case made , as if he should say , if euer the like , regard not this ; but if neuer any , be like your selues in other things , and vouchsafe this , ( if not your chiefest , ) yet some regard . to enter then this comparison , and to shew it for such . that , are we to doe , three sundry wayes : for three sundry wayes , in three sundry words , are these sufferings of his here expressed : all three within the compasse of the verse . the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mac-ob ( which we reade sorow , ) taken from a wound or stripe , as all doe agree . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholel we reade done to me , taken from a word that signifieth melting in a fornace ; as s. hierom noteth out of the chaldaee ( who so translateth it . ) the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoga where we reade afflicted , from a word which importeth renting off , or bereauing . the old latine turneth it , vindemiauit me , as a vine whose fruit is all plucked off . the greeke with theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vine or tree , whose leaues are all beaten off , and it left naked and bare . in these three are comprised his sufferings , wounded , melted , & bereft , leafe and fruit , ( that is ) all maner of comfort . of all that is poenal , or can be suffred , the cōmon diuision is , sensus , & damni , griefe for that we feele , or , for that we forgo . for that we feele , in the two former , wounded in body , melted in soule : for that we forgoe , in the last ; bereft all , left neither fruit , nor so much as a leafe to hang on him . according to these three , to consider his sufferings , & to begin first with the first . the paines of his body , his wounds and his stripes . our very eye will soone tell vs , no place was left in his body , where he might bee smitten , & was not . his skin and flesh rent with the whips & scourges , his hands and feet wounded with the nailes , his head with the thornes , his very heart with the speare point ; all his sences , all his parts loden with whatsoeuer wit or malice could inuent . his blessed body giuen as an anuile to bee beaten vpon , with the violent handes of those barbarous miscreants , til they brought him into this case , of si fuerit sicut . for , pilates ( ecce homo ! ) his shewing him with an ecce , as if he should say , behold , looke if euer you saw the like ruefull spectacle . this very shewing of his , sheweth plainely , hee was then come into a wofull plight ; so wofull , as pilate verily beleeued , his very sight so pitifull , as , it would haue moued the hardest heart of them all to haue relented , and said , this is ynough , we desire no more . and this for the wounds of his body , ( for on this we stand not . ) in this one peraduenture some sicut may be found , in the paines of the body : but in the second , the sorrow of the soule , i am sure , none . and indeede , the paine of the body is but the body of paine : the very soule of sorow and paine , is the soules sorrow and paine . giue me any griefe , saue the griefe of the minde , saith the wiseman . for ( saith salomon ) the spirit of a man wilsustain all his other infirmities , but a wounded spirit , who can beare ? and of this , this of his soule , i dare make a case , si fuerit sicut . he began to be troubled in soule , saith s. iohn : to be in an agonie , saith s. luke : to be in anguish of minde and deepe distresse , saith s. marke . to haue his soule round about on euery side inuironed with sorow , and that , sorow to the death , here is trouble , anguish , agonie , sorow and deadly sorow : but it must be such , as neuer the like ; so it was too . the aestimate whereof we may take from the second word , of melting , that is , from his sweat in the garden ; strange and the like whereof was neuer heard or seene . no maner violence offred him in body ; no man touching him , or being neere him , in a colde night ( for they were faine to haue a fire within doores ) lying abroad in the ayre , and vpon the colde earth , to be all of a sweat , and that sweat to be blood ; and not as they call it , diaphoreticus , a thinne faint sweat ; but grumosus , of great drops , and those , so many , so plenteous , as they went through his apparell and all ; and through all , streamed to the ground , & that in great abundance ; reade , enquire , and consider , si fuerit sudor sicut sudor iste . if euer there were sweat like this sweat of his ? neuer the like sweat certainely , and therefore neuer the like sorrow . our translation is , done vnto me : but we said , the word properly signifieth ( and so s. hierome & the chaldey paraphrast read it ) melted me . and truly it should seeme by this fearefull sweat of his , hee was neere some fornace , the feeling whereof , was able to cast him into that sweat , and to turne his sweat into drops of blood. and sure it was so : for see , euen in the very next wordes of all to this verse , he complaineth of it , ignem misit in ossibus me is , that a fire was sent into his bones which melted him , and made that bloody sweat to distill from him . that houre , what his feelings were , it is dangerous to define : wee know them not , we may be too bold to determine of them . to very good purpose it was , that the ancient fathers of the greeke church in their liturgie , after they haue recounted all the particular paines as they are set downe in his passion , and by all , and by euery one of them , called for mercy ; doe , after all , shut vp all with his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by thine vnknowen sorowes and sufferings felt by thee , but not distinctly knowen by vs , haue mercy vpon vs and saue vs. now , though this suffice not , nothing neere ; yet let it suffice , ( the time being short ) for his paines of body and soule : for those of the body , it may be some may haue endured the like : but the sorrowes of his soule are vnknowen sorowes : & for them , none euer haue , euer haue , or euer shall suffer the like ; the like , or neere the like in any degree . and now to the third . it was said before , to be in distresse , such distresse as this was , & to find none to comfort , nay not so much as to regard him , is all that can be sayd , to make his sorow a non sicut . comfort is it , by which in the midst of all our sorowes , we are confortati , that is , strengthened & made the better able to beare them all out . and who is there , euen the poorest creature among vs , but in some degree findeth some cōfort , or some regard at some bodies hāds ? for if that be not left , the state of that partie is here in the third word said to be like the tree , whose leaues and whose sruit are all beaten off quite , and it selfe left bare and naked both or the one and of the other . and such was our sauiours case in these his sorowes this day , and that so , as what is left the meanest of the sons of men , was not left him : not a leafe . not a leafe ! leaues i may wel call all humane comforts and regards , where of he was then left cleane desolate . 1. his owne , they among whom he had gone about all his life long , healing them , teaching them , feeding them , doing them all the good he could , it is they that cry , not him , no , but barabbas rather ; away with him , his blood bee vpon vs and our children . it is they that in the middest of his sorowes , shake their head at him and cry , ah thou wretch : they that in his most disconsolate estate & cry , eli , eli , in most barbarous maner deride him , and say , stay , and you shal see elias come presently and take him downe . and this was their regard . but these were but withered leaues . they then that on earth were neerest him of all , the greenest leaues & likest to hang on , and to giue him some shade : euen of them , some bought and sold him , others denied & forswore him , but all fel away & forsooke him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith theodoret ) not a leafe left . but , leaues are but leaues , and so are all earthly stayes . the fruit then , the true fruit of the vine indeed , the true comfort in all heauinesse , is desuper , from aboue , is diuine consolation . but vindemiauit me , ( saith the latine text ) euen that was in this his sorow , this day , bereft him too . and that was his most sorowfull complaint of all others : not that his friends vpon earth , but that his father from heauen had forsaken him , that neither heauen nor earth yeelded him any regard ; but that betweene the passioned powers of his soule , and whatsoeuer might any waies refresh him , there was a trauerse drawen , & he left in the estate of a weather-beaten tree , all desolate and forlorne . euident , too euident , by that his most dreadful crie , which at once moued all the powers in heauen and earth , my god , my god , why hast thou forsaken me ? weigh well that crie , consider it well , and tell me , sifuerit clamor sicut clamor iste , if euer there were crie , like to that of his : neuer the like crie , and therefore neuer the like sorow . it is strange , very strange , that of none of the martyrs the like can be read ; who yet endured most exquisite paines in their martyrdomes ; yet wee see with what courage , with what chearefulnes , how euen singing they are reported to haue passed through their torments . will ye know the reason ? s augustine setteth it downe , martyres non eripuit , sed nunquid deseruit ? he deliuered not his martyrs , but did he forsake them ? he deliuered not their bodies , but he forsooke not their soules , but distilled into thē the dew of his heauenly comfort ; an abundant supply for all they could endure . not so here , vindemiauit me ( saith the prophet ) dereliquisti me ( sayeth hee himselfe : ) no comfort , no supply at all . leo it is that first said it , ( and all antiquitie allow of it , ) non soluit vnionem , sed subtraxit visionē . the vnion was not dissolued ; true , but the beames , the influence was restrained , and for any comfort from thence , his soule was , euen as a scorched heath ground , without so much as any drop of dew of diuine comfort : as a naked tree , no fruit to refresh him within , no lease to giue him shadow without : the power of darknesse let loose to afflict him : the influence of comfort , restrained to relieue him . it is a non sicut this , it cannot be expressed as it should , and as other things may ; in silence we may admire it , but all our words wil not reach it . and though to draw it so farre as some doe , is little better then blasphemie ; yet on the other side , to shrinke it so short , as other some doe , cannot be but with derogation to his loue , who to kindle our loue and louing regard , would come to a non sicut in his suffering : for , so it was , and so we must allow it to be . this in respect of his passion . dolor . now in respect of his person , dolor meus . wherof , if it please you to take a view , euen of the person thus wounded , thus afflicted and forsaken , you shall then haue a perfect non sicut . and in deed , the person is here a weighty circumstance , it is thrice repeated , meus , mihi , me. and we may not leaue it out . for , as is the person , so is the passion ; and any one , euen the very least degree of wrong or disgrace , offered to a person of excellencie , is more then a hundreth times more , to one of meane conditiō : so weightie is the circumstance of the person . consider then , how great the person was ; and i rest fully assured , here may we boldly challenge , and say , si fuerit sicut . ecce homo , saith pilate first , a man he is , as we are : and were he but a man , nay , were he not a man , but some poore dumbe creature , it were great ruth to see him so handled , as he was . a man , saith pilate , and a iust man , saith pilates wife . haue thou nothing to doe with that iust man. and that is one degree further . for though we pitie the punishment euen of male factours themselues : yet euer , most compassion we haue of them that suffer , and be innocent . and he was innocent : pilate , and herode , and the prince of this world , his very enemies , being his iudges . now , among the innocent , the more noble the person , the more heauie the spectacle : and neuer doe our bowels earne so much , as ouer such . alas , alas for that noble prince , ( sayeth this prophet , ) ( the stile of mourning for the death of a great personage . ) and , he that suffereth here , is such , euen a principall person among the sonnes of men , of the race royall , descended from kings ; pilate stiled him so in his title , and he would not alter it . three degrees . but , yet we are not at our true quantus . for he is yet more : more , then the highest of the sonnes of men : for he is the sonne of the most high god. pilate saw no further , but ecce homo ; the centurion did , verè filius dei erat hic . now truely this was the sonne of god. and here , all wordes forsake vs , and euery tongue becommeth speechlesse . we haue no way to expresse it , but à minore ad maius . ( thus , ) of this booke , the booke of lamentations , one speciall occasion was , the death of king iosias ; but behold , a greater then iosias is here . of king iosias ( as a speciall reason of mourning ) the prophet saith , spiritus oris nostri , christus domini , the very breath of our nosethrils , the lords anointed ; ( for so are all good kings in their subiects accompts ) he is gone . but behold , here is not christus domini , but christus dominus , the lords christ , but the lord christ himselfe : and that , not comming to an honourable death in battaile , as iosias did , but , to a most vile reprochfull death , the death of malefactors in the highest degree . and not slaine outright , as iosias was : but mangled and massacred in most pitifull strange maner ; wounded in body , wounded in spirit , left vtterly desolate . o consider this well , and confesse the case is truely put , si fuerit dolor sicut dolor meus . neuer , neuer the like person : and if , as the person is , the passion be , neuer the like passion to his . it is truely affirmed , that any one , euen the least drop of blood , euen the least pain , yea of the body onely , of this so great a person ; any dolor with this meus , had bene enough to make a non sicut of it . that is enough , but that is not all : for adde now the three other degrees ; adde to this person , those wounds , that sweat , and that cry , and put all together : and , i make no manner question , the like was not , shall not , cannot euer be . it is farre aboue all that euer were , or can be . abyssus est : men may drowsily heare it , and coldly affect it : but principalities and powers , stand abashed at it . and for the quality , both of the passion & of the person , that neuer the like ; thus much . now to proceed to the cause , and to consider it : for without it , we shall haue but halfe a regard , and scarse that . in deed , set the cause aside , and the passion ( as rare as it is , ) is yet but a dul and heauy sight : we list not much looke vpon spectacles of that kind , though neuer so strange : they fill vs ful of pensiue thoughts , and make vs melancholique ; and so doeth this , till vpon examination of the cause , we finde it toucheth vs neere ; and so neere so many wayes , as we cannot chuse , but haue some regard of it . what was done to him we see . let there now be a quaest of inquirie , to finde who was the doer of it . who ? who , but the power of darkenesse , wicked pilate , bloody caiaphas , the enuious priests , the barbarous souldiers ? none of these are returned here . we are too low , by a great deale , if we thinke to finde it among men . quae fecit mihi deus . it was god that did it . an houre of that day was the houre of the power of darkenesse : but the whole day it selfe , is said here plainely , was the day of the wrath of god. god was a doer in it ; wherewith god hath afflicted me . god afflicteth some in mercy : and others in wrath . this was in his wrath . in his wrath god is not alike to all ; some he afflicteth in his more gentle and milde : others in his fierce wrath . this was in the very fiercenesse of his wrath . his sufferings , his sweate , and cry , shew as much ; they could not come , but from a wrath , si fuerit sicut , ( for we are not past non sicut , no not here in this part : it followeth vs still , and will not leaue vs in any point , not to the end . ) the cause then in god , was wrath . what caused this wrath ? god is not wroth , but with sinne ; nor grieuously wroth , but with grieuous sinne . and in christ there was no grieuous sinne , nay , no sinne at all . god did it , ( the text is plaine . ) and in his fierce wrath he did it . for what cause ? for , god forbid god should doe as did annas the high priest , cause him to be smitten without cause . god forbid ( saith abraham ) the iudge of the world should doe wrong to any . to any , but specially to his owne sonne : that his sonne , of whom with thundring voyce from heauen , he testifieth all his ioy and delight were in him , in him onely he was wel pleased . and how then could his wrath waxe hot , to doe all this vnto him ? there is no way to preserue gods iustice , and christs innocency both , but to say as the angel said of him to the prophet daniel , the messias shall be slaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve-en lo , shal be slaine , but not for himselfe . not for himselfe ? for whom then ? for some others . he tooke vpon him the person of others ; and so doing , iustice may haue her course and proceede . pity it is to see a man pay that he neuer tooke : but if he will become a surety , if he will take on him the person of the debtor , so he must . pity to see a sillie poore lambe lie bleeding to death ; but if it must be a sacrifice , ( such is the nature of a sacrifice ) so it must . and so christ , though without sinne in himselfe , yet as a suretie , as a sacrifice , may iustly suffer for others , if he will take vpon him their persons ; and so , god may iustly giue way to his wrath against him . and who be those others ? the prophet esay telleth vs , and telleth it vs seuen times ouer for failing , he tooke vpon him our infirmities , and bare our maladies : he was wounded for our iniquities , and broken for our transgressions . the chastisement of our peace was vpon him , and with his stripes were we healed . all wee as sheepe were gone astray , and turned euery man to his owne way : and the lord hath layd vpon him the iniquities of vs all . all , all , euen those , that passe to and fro , and for all this , regard neither him nor his passion . the short is : it was wee , that for our sinnes , our many , great , and grieuous sins , ( si fuerint sicut , the like whereof neuer were ) should haue swet this sweat , and haue cryed this cry ; should haue bene smitten with these sorrowes by the fierce wrath of god , had not he stepped betweene the blow and vs , and latched it in his owne body and soule , euen the dint of the fiercenesse of the wrath of god. o the non sicut of our sins , that could not otherwise be answered ! to returne then a true verdict . it is we , ( we wretched sinners that we are ) that are to be found the principals in this acte ; and those on whom wee seeke to shift it , to deriue it from our selues , pilate and caiaphas and the rest , but instrumentall causes onely . and it is not the executioner that killeth the man properly , ( that is , they : ) no , nor the iudge , ( which is god in this case : ) onely sinne , solum peccatum homicida est , sinne onely is the murtherer , ( to say the trueth ; ) and our sinnes the murtherers of the sonne of god : and the non sicut of them , the true cause of the non sicut both of gods wrath , and of his sorowfull sufferings . which bringeth home this our text to vs , euen into our owne bosomes ; and applieth it most effectually , to mee that speake , and to you that heare , to euery one of vs ; and that with the prophet nathans application , tu es homo , thou art the man , euen thou , for whom god in his fierce wrath thus afflicted him . sinne then was the cause on our part , why we , or some other for vs. but yet , what was the cause why hee on his part ? what was that that mooued him thus to become our suretie , and to take vpon him our debt and danger ? that mooued him thus to lay downe his soule , a sacrifice for our sinne ? sure , oblatus est quia voluit , faith esay againe , offered he was for no other cause , but because he would : for vnlesse he would , he needed not : needed not , for any necessitie of iustice ; for no lambe was euer more innocent : nor for any necessitie of constraint ; for twelue legions of angels were ready at his command : but , because he would . and why would hee ? no reason can be giuen , but , because hee regarded vs : ( marke that reason . ) and what were we ? verily , vtterly vnworthy euen his least regard ; not worth the taking vp , not worth the looking after : cum inimici essemus , ( saith the apostle ) we were his enemies when he did it ; without all desert before , and without all regard after he had done and suffered all this for vs : and yet hee would regard vs , that so little regard him . for when he saw vs ( a sort of forlorne sinners ) non priùs natos , quàm damnatos , damned as fast as borne , as being by nature children of wrath , and yet still heaping vp wrath against the day of wrath , by the errours of our life , till the time of our passing hence : and then the fierce wrath of god , ready to ouerwhelme vs , and to make vs endure the terrour & torments of a neuer dying death , ( another non sicut yet ) when ( i say ) he saw vs in this case , hee was mooued with compassion ouer vs , and vndertooke all this for vs. euen then , in his loue he regarded vs , and so regarded vs , that he regarded not himselfe , to regard vs. bernard sayth most truely , dilexistime domine , magis qudm te , quando mori voluisti prome : in suffring all this for vs , thou shewedst ( lord ) that wee were more deare to thee , that thou regardest vs more , then thine owne selfe : and shall this regard finde no regard at our hands ? it was sinne then , and the hainousnesse of sinne in vs , that prouoked wrath and the fiercenesse of his wrath in god : it was loue , and the greatnes of his loue in christ , that caused him to suffer these sorrowes , and the grieuousnes of these sorrowes , and all for our sakes . and indeed , but onely to testifie the non sicut of this his loue , all this needed not , that was done to him . one , any one , euen the very least of all the paines hee endured , had bene ynough ; ynough , in respect of the meus : ynough , in respect of the non sicut of his person . for that which setteth the high price on this sacrifice , is this ; that he which offereth it vnto god , is god. but , if little had bene suffered , little would the loue haue bene thought , that suffered so little ; and as little regard would haue bene had of it . to awake our regard then , or to leaue vs excuselesse , if we continue regardlesse ; all this he bare for vs : that he might as truely make a case of si fuerit amor , sicut amormeus , as he did before , of si fuerit dolor , sicut dolormeus . we say we will regard loue ; if we will , here it is to regard . so haue we the causes all three : wrath in god : sinne in our selues : loue in him. yet haue we not all we should . for , what of all this ? what good ? cuibono ? that , that is it indeed that we will regard , if any thing : as being matter of benefit , the onely thing in a manner the world regardeth , which bringeth vs about to the very first words againe . for , the very first words which we reade , haue ye no regard ? are in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo alechem , which the seuentie turne ( word for word ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the latine likewise , nonne ad vos pertinet ? perteines it not to you , that you regard it no better ? for these two , perteining , and regarding , are folded one in another , and goe together so commonly , as one is taken often for the other . then to be sure to bring vs to regard , he vrgeth this , perteines not all this to you ? is it not for your good ? is not the benefit yours ? matters of benefite , they perteine to you , and without them , loue , and all the rest , may pertaine to whom they will. consider then , the inestimable benefite that groweth vnto you , from this incomparable loue. it is not impertinent this ; euen this ; that to vs hereby , all is turned about cleane contrary : that by his stripes , we are healed : by his sweat , we refreshed : by his forsaking , wee receiued to grace : that this day , to him the day of the fiercenesse of gods wrath : is to vs the day of the fulnesse of gods fauour , ( as the apostle colleth it ) a day of saluation . in respect of that hee suffered , ( i denie not ) an euill day : a day of heauinesse : but , in respect of that , which he , by it hath obtained for vs : it is , ( as we truely call it , ) a good day , a day of ioy and iubilee . for it doeth not onely ridde vs of that wrath , which pertained to vs for our sinnes : but , further it maketh that pertaine to vs , whereto we had no maner of right at all . for , not onely by his death , as by the death of our sacrifice ; by the blood of his crosse , as by the blood of the paschal lambe , the destroyer passeth ouer vs , and we shall not perish : but also by his death , as by the death of our high priest ( for hee is priest and sacrifice both ) we are restored from our exile , euen to our former forfeited estate in the lande of promise . or rather ( as the apostle sayeth ) non sicut delictum , sic donum : not to the same estate , but to one nothing like it : ( that is ) one farre better , then the estate our sinnes berest vs : for they depriued vs of paradise , a place on earth : but by the purchase of his blood , wee are entitled to a farre higher , euen the kingdom of heauen : & his blood , not onely the blood of remission to acquite vs of our sinnes ; but the blood of the testament too , to bequeath vs , and giue vs estate , in that heauenly inheritance . now whatsoeuer else , this ( i am sure ) is a non sicut : as that which the eye , by all it can see ; the eare , by all it can heare ; the heart , by all it can conceiue , cannot patterne it , or set the like by it . pertaines not this vnto vs neither ? is not this worth the regard ? sure if any thing be worthy the regard , this is most worthy of our very worthiest and best regard . thus haue we considered and seene , not so much as in this sight we might or should , but as much as the time will giue vs leaue . and now , lay all these before you , ( euery one of them a non sicut of it self ) the paines of his body , esteemed by pilates ecce ; the sorrowes of his soule , by his sweate in the garden ; the comfortlesse estate of his sorrowes , by his crie on the crosse : and with these , his person , as being the sonne of the great and eternall god. then ioyne to these , the cause : in god , his fierce wrath : in vs , our heinous sinnes deseruing it : in him , his exceeding great loue , both suffering that for vs which we had deserued ; and procuring for vs , that wee could neuer deserue : making that to appertaine to himselfe , which of right pertained to vs ; and making that pertaine to vs , which pertained to him onely , and not to vs at all , but by his meanes alone . and after their view in seuerall , lay them all together , so many non sicuts into one , and tell me , if his complaint bee not iust , and his request most reasonable . yes sure , his complaint is iust , haue ye no regard ? none ? and yet neuer the like ? none ? and it pertaines vnto you ? no regard ? as if it were some common ordinary matter , and the like neuer was ? no regard ? as if it concern'd you not a whit , and it toucheth you so neere ? as if hee should say : rare things you regard , yea though they no wayes pertaine to you ; this is exceeding rare , and will you not regard it ? againe , things that neerely touch you , you regard , though they be not rare at all ; this toucheth you exceeding neere , euen as neere as your soule toucheth you , and will you not yet regard it ? will neither of these by it selfe , mooue you ? will not both these together mooue you ? what will mooue you ? will pitie ? here is distresse , neuer the like : will duetie ? heere is a person , neuer the like : will feare ? here is wrath , neuer the like : will remorse ? heere are sinnes , neuer the like : will kindnesse ? heere is loue , neuer the like : will bountie ? heere are benefits , neuer the like : will all these ? heere they be all , all aboue any sicut , all in the highest degree . truely the complaint is iust , it may mooue vs : it wanteth no reason , it may mooue : and it wanteth no affection in the deliuerie of it to vs , on his part to mooue vs. sure it mooued him exceeding much : for among all the deadly sorrowes of his most bitter passion , this , euen this seemeth to bee his greatest of all , and that which did most affect him , euen the griefe of the slender reckoning most men haue it in ; as little respecting him , as if he had done , or suffered nothing at all for them . for loe , of all the sharpe paines he endureth , he complaineth not : but of this he complaineth , of no regard : that , which grieueth him most , that , which most he moaneth , is this . it is strange , he should be in paines , such paines as neuer any was , and not complaine himselfe of them , but , of want of regard onely . strange , he should not make request , ô deliuer me , or relieue me : but onely , ô consider and regard me . in effect , as if he said , none , no deliuerance , no reliefe do i seeke : regard i seeke . and all that i suffer , i am content with it , : i regard it not : i suffer most willingly , if this i may finde at your hands , regard . truely , this so passionate a complaint may mooue vs ; it mooued all but vs : for most strange of all it is , that all the creatures in heauen and earth , seemed to heare this his mournefull complaint , & in their kind , to shew their regard of it : the sunne in heauen shrinking in his light ; the earth trembling vnder it ; the very stones cleauing in sunder , as if they had sense and sympathie of it : and sinfull men onely , not mooued with it . and yet it was not for the creatures , this was done to him , to them it pertaineth not : but for vs it was , and to vs it doeth ; and shall wee not yet regard it ? shall the creature , and not we ? shall we not ? if we doe not , it may pertaine to vs , but wee pertaine not to it : it pertaines to all , but all pertaine not to it . none pertaine to it , but they that take benefite by it ; and none take benefite by it , no more then by the brasen serpent , but they that fixe their eye on it . behold , consider , and regard it : the profite , the benefite is lost without regard . if we doe not , as this was a day of gods fierce wrath against him , onely for regarding vs ; so there is another day comming , and it will quickly bee heere , a day of like fierce wrath against vs , for not regarding him . and who regardeth the power of this wrath ? hee that doeth , will surely regard this . in that day , there is not the most carelesse of vs all , but shall cry as they did in the gospel , domine , non ad te pertinet , si perimus ? pertaines it not to thee , carest thou not that we perish ? then would we be glad to pertaine to him , and his passion . pertaines it to vs then , and pertaines it not now ? sure now it must , if then it shall . then , to giue end to his complaint , let vs graunt him his request , and regard his passion . let the rarenesse of it : the neerenesse to vs : let pitie , or duety : feare , or remorse : loue , or bountie . any of them , or all of them . let the iustnesse of his complaint : let his affectionate maner of complaining of this , and onely this . let the shame of the creatures regard : let our profit , or our perill . let some thing preuaile with vs , to haue it in some regard . some regard ! verily , as his sufferings , his loue , our good by them are : so should our regard bee , a non sicut too , that is , a regard of these , and of nothing in comparison of these . it should be so : for with the benefit , euer the regard should arise . but god helpe vs poore sinners , and bee mercifull vnto vs. our regard is a non sicut , indeed : but it is backward , & in a contrary sense ; that is , no where so shallow , so short , or so soone done . it should be otherwise , it should haue our deepest consideration , this ; and our highest regard . but if that cannot be had , ( our nature is so heauy , and flesh and blood so dull of apprehension in spirituall things , ) yet at leastwise some regard . some , i say : the more the better ; but in any wise some . and not as here , no regard , none at all : some wayes to shew , wee make accompt of it , to withdraw our selues , to void our minds of other matters , to set this before vs , to thinke vpon it , to thanke him for it ; to regard him , and stay and see , whether he will regard vs , or no. sure he wil , and we shal feele our hearts pricked with sorow , by consideration of the cause in vs , our sinne : and againe , warme within vs , by consideration of the cause in him , his loue ; till by some motion of grace he answere vs , and shew , that our regard is accepted of him . and this , as at all other times , ( for no day is amisse , but at all times , some time to be taken for this duety ) so specially on this day ; this day which we hold holy to the memorie of his passion , this day to doe it ; to make this day , the day of gods wrath and christes suffering , a day to vs of serious consideration and regard of them both . it is kindly to consider opus diei , in die suo , the worke of the day , in the day it was wrought : and this day it was wrought . this day therefore , whatsoeuer our businesse be , to lay them aside a little ; whatsoeuer our haste , yet to stay a little , and to spend a few thoughts in calling to minde and taking to regard , what this day the sonne of god did and suffered for vs : and all for this end , that what he was then , wee might not be ; and what he is now , we might be for euer . which , almighty god graunt we may all doe , more or lesse , euen euery one of vs , according to the seuerall measures of his grace in vs , &c. notes, typically marginal, from the original text notes for div a19541-e80 a complaint . 1. cor. 10.13 . iob 19. 21. christes complaint . hos. 11. 1. mat. 2. 15. psal. 22. 1. mat. 27. 46. 1. cor. 10.11 . the parts . the parties to whom . o all ye that passe by the way , consider . sorow . herb. 13. 3. 1. behold . luke 10. 32. ioh. 3. 14 acts 1. 11. 2. consider . hebr. 12. 23. the qualitie , if euer the like . in the three parts of his sorrow . 1. 2. 3. 1. of the qualitie . first of the qualitie of his passion . 1. poena sensus in the body . iohn 19. 5. 2. poena sensus in the soule . syra . 15. 57. prou. 18. 14. iohn 12. 27. luke 22. 44. mark. 14. 35. matt. 26. 38. luk. 22. 44. verse 13. 3 poena damni . 1 leaues . 1 withered leaues . iohn 18. 40 and 19.15 . mat. 27. 25. mar. 15. 29.36 . 2 greene leaues . 2 fruit. mat. 27. 46. secondly of the qualitie of his person . 1. ioh. 19. 5 2. matt. 27. 19. luke 23. 14. & 15. iohn 14. 30. 3 iere. 22. 18. ioh. 19. 22. 4. ioh. 19.5 mar. 15. 39. c. 4.20 . 2. of the cause . 1. god. luke 22. 53. gods wrath . 2. sinne. not his . ioh. 18. 22. gen. 18. 25. dan. 9. 26. other mens ours . esa. 53. 4 , 5 , 6. 2. sam. 12.7 . 3 loue of vs. esa. 53.7 . rom. 5. 8 eph. 2. 3. rom. 2. 5 our benefite by it . perteines it not to vs ? 2. cor. 6. 2. exod. 12. 15. num. 15. 28. rom. 8. 15. matt. 26. 28. the recapitulation of all . 1. the complaint . the matter iust. the maner earnest . the regard of the creatures of it . the benefite , if . the perill , if not . psal. 90. 11. mark. 4. 38. 2 the request . haue some regard . i our best regard . 2. at least , some regard . act. 2. 37 luke 24. 32. 3 this day specially . christmass revived: or an ansvver to certain objections made against the observation of a day in memory of our saviour christ his birth. by john reading. m.a. and one of the prebends of christs-church in canterbury. reading, john, 1588-1667. this text is an enriched version of the tcp digital transcription a92206 of text r207981 in the english short title catalog (thomason e1053_9). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 51 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a92206 wing r445 thomason e1053_9 estc r207981 99866992 99866992 119282 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a92206) transcribed from: (early english books online ; image set 119282) images scanned from microfilm: (thomason tracts ; 156:e1053[9]) christmass revived: or an ansvver to certain objections made against the observation of a day in memory of our saviour christ his birth. by john reading. m.a. and one of the prebends of christs-church in canterbury. reading, john, 1588-1667. [4], 19, [1] p. printed for john andrewes and john garway, and are to be sold at the white-lion near py-corner, london : [1660] publication date from wing. annotation on thomason copy: "decemb: 12". reproduction of the original in the british library. eng jesus christ -biography -early works to 1800. christmas -early works to 1800. a92206 r207981 (thomason e1053_9). civilwar no christmass revived: or an ansvver to certain objections made against the observation of a day in memory of our saviour christ his birth.: b reading, john 1660 8931 125 25 0 0 0 0 168 f the rate of 168 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-04 mona logarbo sampled and proofread 2007-04 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion to my honoured kinsman , mr. william rooke ▪ sir , you know the occasion of my medling with this controversy : it remaineth that i give account of my permitting these rude papers to the publike view ; which is , first , because all good christians are not satisfied herein : if i may hereby undeceive some of them , i have so much of my end ; next i conceive it the duty of every good son of our sacred mother the church of england , to defend her rites and holy decrees against the calumnies of turbulent spirits , possessing so many in these times : whose study is to cavil at all , but the vain minerva's of their own brains . if my endeavour may happily contribute any thing to peace , i shall think my labour well bestowed . lastly , the candid reader may be advertised that the satisfaction which he receives herein , he oweth to you . the god of peace compose all our unhappy differences , which is the constant prayer of your affectionate kinsman , i. r. an answer to certain crudities and frivolous objections made against the observation of a day in memorie of our saviour christ his birth . a true coppy of the objections . the question concerning the observation of a day in memorie of chri●●'s birth , is the same which our saviour put to the pharisees , whether johns baptism were of heaven or from men ? luke . 20. so the observation of this day , if it be of god , it is a duty and a sin to omit it . but if it were set up by man , all men do acknowledg , that what man shall set up , man may take down . therefore first . 1. have we any command in scripture for it ? if not , then 2. did the apostles or disciples ever observe it ? 3. would they have omitted it , if it had been a duty ? 4. was it observed in the primitive church for fifty years after the apostles were all dead ? search the scripture and ecclesiasticall history . 5. how came it to be christs day ? tell us the original of this duty , that we may know , whether it be divine or humane . is it like to be a duty and no footsteps at all left in the word , either precept or example looking that way ? 6. whether the papists may not say as much for all their heaps of traditions , as we can say for this ? and if we once follow traditionall divinity , where shall we stop ? 7. give us a definition of that sin which the scripture calls will-worship . i suppos● these queries duely weighed , will satisfy ●ny ingenuous spirit , that man was the founder of this festivall . object . do we not celebrate days of thanksgiving at the appointment of the magistrate ( as the 5. of november . ) and may we not this day as well as those ? answer . 1. where-ever the magistrate appoints such days , it is lawfull for him to forbid them again when he will . answer 2. if god had not appointed what memorial he would have of his son christ , man had the greater liberty . but where we are directed how and when to celebrate the remembrance of our blessed saviour , for us to superadd , we have cause to fear , lest we become guilty of that sin which scripture calls will-worship . like whereto is that sin taxed , ezek. 48. 8. setting our threshold by his threshold , and our posts by his posts , which is there called a defilement . besides , consider the constant abuse of this solemnity ; and though i know , abusus non tollit usum ; yet where it is never otherwise , but the devil hath more service at this time then god , i think it concerneth the magistrate to look to it . he that would read more on this subject , let him read mr cawdrys book against dr. hamond concerning holydays and superstitious ▪ worship . consider that there is nothing more often blamed in scripture then this , to follow the inventions of man in the worship of god , which is the case in hand . i would ask that man who blames the neglect of this festival whether he that will not keep this memorial , doth break any of the ten commandements in so doing ? and if not , then sure it is no sin to omit it . sect. 1. the question concerning observation of a day in memory of christs birth , is the same which our saviour put to the pharisees , whether john's baptism were of heaven , or from men ? luke 20. in all orderly di●putes , the question should necessarily be stated ▪ now by your strict prohibition of our solemn commemoration of our saviours nativity , it seemeth the question is , whether it be lawful on any day to remember our saviours birth , and therein to meet in holy assemblies , to preach and hear the word of god , to sing psalms , pray , give thanks , administer and receive the holy saeraments ? we affirme , your sect deny it , as if some act of amnestie had passed upon that day as , job 3. 〈◊〉 &c. and it were resolved upon the question , the day of christ's birth shall be no more had in remembrance . this opponent not so much as repeating the question , as in some sudden passion when furor ar●a minist●at , snatcheth up that which first comes to hand , and so precipita●ely rusheth on to the encounter , that he stumbleth in his on-set saying , the question concerning the observation of a day in memorie of christ's birth , is the same which our saviour put to the pharises , &c. we answer 1. in the scr●pture which you cite , luk ▪ 20. 1. there is no mention of the pharises , neither math. 21. 23. mark 11. 30. where the same history is recorded : we read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the cheif priests , and ( or with ) the elders of the ▪ people : consider whether you do well translate that , the pharisees , &c. 2. we say , that the ●ord answered their question by another question , which was concerning the baptism of ●ohn ; there is not a word concerning the day of his nativity ; now to say that things so much differing are the same , consider what you would call it if another had said so ? what a filly animal would you deeme him who would admit such conclusions ? in many respects this pretended parallel runs uneven . 1. ●hrists dilemma was necessary to shew that if they had believed john baptists testimony , they would have known by what authority christ did those things ▪ but your objection is unnecessary , as will appear . 2. that was an holy refutation of jewish u●beliefe ; but yours a schismatical caption , to the contempt of the christian churches customes . but to pass by these first over-sights of yours ; we may use goliahs sword to cut him shorter , and thus retort the point of your argument ▪ the prohibition of our observation of a day in memory of christs n tivity , is it from heaven , or of men ? if from heaven , shew us an● place of holy scripture forbidding the same : if you say , that prohibition is of men ; we shall with good conscience follow venerable an●iquity , rather then ▪ trouble the sacred peace of the church about things of such nature . sect. 2. so the observation of this day ] what supplement is here necessary for your elliptical speaking ? we would rather that you should consider , then we determine , being unwilling to injure you . so the observation , &c. do you mean , ho● dato , that christs forementioned question and yours , are the same ? you have no● much reason so to beg the question ▪ and we should have as little to ●rant you that which you shall never be able to prove . sect. 3. if it be of god , it is a duty &c. ] deal syllogistically , and your assumption will be , but it is no sin to omit it , which your better informed conscience , we hope will shew you is false , when you shall know that contumacy against the lawfull decrees and customes of the church of christ , disturbance of her peace , breach of holy unity , uncharitable censuring and condemning your brethren , offence of weak consciences , bringing an odious scandal on the church , opening a wide and dangerous window to sects and perni●ious heresies and other mischeivous consequences hereof , are a sinne whose name is legion . sect. 4. all in ●n do acknowledge , that what man shall set up , man may take down ] it is very troublesom handling such dis-joynted arguments , but their infirmity may not excuse their falshood — that all men acknow●edge , or ought so to do , is very false ; for some better understand , and so we hope will you . sect. 5. that what man shall set up , man may take down ] we are very willing to think that these lame expressions vail some more solid and sincere meaning : if your proposition be , man may lawfully take down that which man seteth up ( which you must meane if you dispute , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and to any purpose ) then we may justly enquire concerning the quantitie of the proposition , viz. whether you universally affirme it ; your sence being thus , whatsoever man seteth up , he may lawfully take down ; if it be but indefinite , as ( some things which man setteth up &c. suppose an house , barn &c. he may lawfully take down ) if it be to no other mans pr●iudice , we shall willingly grant it : but if you universally affirme , in a determinate subject , subordinate to the service and glory of god , your second thoughts will enform you that your assertion is false and erroneous : for it will not hold in things dedicated to god . the centurion built a synagogue for the jewes , l●ke . 7. 5. he might not after dedication thereof have taken it down . again by setting up , we conceive you use a translatitious maner of speaking borrowed from builders , founders , appointers , or authors of things , to customes ▪ or rites appliable ; as if you said , whatsoever man foundeth , determineth , appointeth or bringeth into use or custome , may lawfnlly be annulled and taken away by man ; which is very false , if the instance be in things subordinate to the service of god , whether we consider circumstance , or thing : for example ; there are two circumstances to every action of man appertaining . 1. place , concerning which a due consideration of the forecited instance may satisfie : it was lawful for the centurion to design that place for a synagogue on which he did build it , but not lawfull , thence to take it being consecrated or dedicated to the service of god , durante usu : 2. it was lawfull for a man to appoint or determine his days of nazaritship for a certain time , concerning which he might vow , or set up that resolution , but not lawfully take down or annull the same : see numb. 6. so the vow of jonadab son of rechab , commanding his posterety to drink no wine , build house , sow seed &c was at first , arbitrary , and so it was but an appointment by man ; yet they might not annull or take it down . see je●em . 35. 6 , 7 , 8 , 18 , 19. and there are now some temporal vows binding . 3. a thing determined by man in subordination to gods service , however arbitrary it be for the proprietor to ordain it so , or otherwise to dispose of it as he pleaseth ; yet after he hath so ordained , and set it up , he may not lawfully take it down or impropriate the same , lest he beare his sin , as ananias and saphira too late knew . act. 5 , 3 , 4. &c. whence the falshood of your ground appeareth , and what your superstructions are like to prove , may easily be conj●ctured . sect. 6. have we any command in scripture for it ? ] if you mean in terminis terminantihus , thus , is there any express scripture which saith ▪ on the 25. of december ▪ keep the feast of christ's nativity ? we affirme not , neither were it needfull , seeing that in christ , god freed us from the band of l●gal ceremoni●s as well concerning detemined times by the levitical law appointed and limited , as places : we are not now bound to go to je●usalem to worship : john . 4. nor to the 14. day of the first month ( exod. 12. 6. ) but for circumstances of time and place , it is left to the authority of the church , orderly ▪ and conveniently in things publike to determine for the government of the church , in which the ●eremoniall law left no such liberty : but god never did , never will permit the publi●e government to the fancies or judgements of private spirits : for what order or peace ever was , or can be in such a confused liberty ▪ yet we must know that god never ▪ lefr it arbitrary , whether man would worship hiw or no ; or whether they might at their pleasures contemne the authority of the church , and disturbe her sacred peace , the apo●●le saying — but if any man seem to be contentious , we have no such custome , neither the churches of god . and again , despise ye the church of god ? what shall i say to you ? shall i praise you in this ? i praise you not . 1. cor. 11. 16 , 22. if you wo●ld here syllogistically dispute , your arguement would be to this purpose . that which hath no command in terminis in scripture for it , may not be done or may be left undone , though the church otherwise determin : but the observation of a day in memory of christ's birth , hath no command in termin ▪ s in scripture for it . ergo &c. who perceiveth not the falshood of the first proposition ? seeing that we have no express command in terminis in scripture for any thing indifferent ( for were it expresly commanded or forbidden there , it were not indifferent ) those things being left to the church to determin : we have not express command in scripture for some things necessary , as administration of the lords supper to women , &c. and if you will allow payment in your own coyne , may not the anabaptis●s say as much for their denyall of poedobaptism ? if you say women are included in the generall precepts , as also infants of beleiving parents , which is true ; then allow us the same liberty of concluding , and we shall satisfy those who will understand . lastly we say ( concerning the observation of a day in memorie of christ's birth ) have we any command in scripture against it ? you will not affirm that : being then neither expresly commanded nor forbidden , you grant it of its owne nature adiaphorous or indifferent ; and we are sure that in things of that nature you must acknowledge that the church of christ hath power to determin , if at least you will allow her any . sect. 7. did the apostles or disciples ever observe it ? ] we answer , doth it appear that they did not observe it ? further we say that all that which our lord jesus did , is not recorded in scripture , john . 20. 30. john . 21. 25. and can we reasonably think that all things which the apostles or disciples did , are written in holy scripture ? we read not that all the apostles were baptized , where , when , and by whom ; will you therefore conclude , that they were not at all baptized ? in things simply necessary to salvation , the general precept was sufficient to shew it so ; and for things subordinate to decency , unity , & order , it was left to the church to determin conveniently in respect of times , places , and persons : hence appeareth a sufficient answer to your next . quaere . sect. 8. vvould they have ▪ omitted it , if it had been a duty ? ] to dispute ex non concessis , either presupposeth much igrance in the respondent , or bewrayeth it in the opponent ; who ever granted you that the apostles &c. omitted it ? or when did you , or ever shall be able to prove that they did ? what vain trilling use you in such a frequent begging of the question ? sect ▪ 9. vvas it observed in the primitive church for fifty yeers after the apostles were dead ? search the scriptures and ecclesiastiall history . ] we answer again ; that you found us in possession of many hundred years prescription , and therefore it rests on your parts to shew us that it was not observed in and from the apostles times ( except untill now of late days ) which when you attempt to do , or to shew that any consent of the uniuersall church ever annulled the observation thereof , we shall begin with you upon a new score . if your argument lie thus , it is not found in scripture nor in ecclesiastical history , &c. therefore in the apostles times and fifty years after the apostles were dead , it was not observed ; the consequence is l●me ; for , a non scripto ad non factum , non valet argumentum : how absurd is it to say , it is not found written ; therefore it was not done ? all is not written which christ did , as hath been said before : if therefore you finde any thing to the contrary in your search of the scriptures , &c. proclaime your {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in open streets , and sacrifice to your invention : we finde that good and antient authors spake of the observation of that day , as of a thing long before their times accustomed and in use . see ammianus marcellinus . l. 21. who lived about three hundred and sixty years after christ . gregorie nazianz ▪ orat. 32. who lived about the same age , augustin and many others . and we further say , that the reason why little or no mention of this days observation , not onely for fifty but many more years can be found in the antient ecclesiastical writers , may be , and most probably is , because so long , none opposed that rite and custome of the church : so was it in case of paedobaptisme , unto cyprian time and the conncils of carthage and the milevetan . an. 416. 417. ( in which pelagius and caelestius were condemned ) because no opposition did before that , for some hundred years , give the orthodox fathers occasi●n to dispute or write in defence of it : indeed , to what end should any write in defence of that which none opposed ? but when some pretenders to christian religion opposed the truth , or raised schismes dangerous to the unity of the church , or the wholsome rites and customes of the same , then the orthodox wrote , and many of their works are yet extant , and so are divers of their sermons and godly or●tions delivered to the people on the same day , which sufficiently testify ▪ the custom of the church of christ concerning the observation of the day in memory of our saviours nativity : lastly , it is well known , that there were some obscure ages , wh erein few or none writ , or none so eminent and known , as that there writings were transmitted to posteritie . sect. 10. how came it to be christs day ? ] if you beleive that which the angel told the shepherds . luke . 2. 10 , 11. that christ was on that day borne , this quere is superfluous ; marke the words , the angel said unto th●m , fear not , for b● hold i bring you good tidings of great joy which shall be to all p●ople ▪ for unto you is born this day in the city o● david , a saviour which is christ the lord . you pos●ibly will say , what is that to us ? what cause of joy or commemoration have we ? certainly the same that all the people of god then had , if christ were born your savior : for in that he saith , which shall be to all people , he includeth us gentiles as well as the jews , for he is not only the saviour of the jews , but of the b●l●iving gentiles also , rom 3. 29 neither of those only who lived that day , but of all ages : you may say , how know we whether he were born on that day which we observe ? we answer , how know you the contrary ? one day of the year he was born ; you that so obstinately deny the day which we observe to be it , assigne us one other which you will affirme , was the day of his nativity , except you think he was not born in any time : you will say again ; ●ut why should we yearly observe a day ? we say first , for the same reason which moses gave israel for the yearly observation of the passover ; when your children shall say unto you , what mean you by this service ? you shall say , as this day ( by the computation of the church of england ) was our saviour christ born , whom god sent into the world to deliver us , not from a temporall bondage but from the e●ernall misery of hell and damnation , to which sin had inslaved us . again secondly , you may as rationally say , why should we at all , or any time be thankful to god for this his greatest mercy conferred on the elect , considering the end of his incarnation , his suffering and mans redemption , which paul reciteth under the motion of a faithfull saying and worthy of all acceptation . 1. tim. 1. 15. and our saviour recounteth as a principal specimen of gods love to mankind , john . 3 16. indeed it was the cheif ; non enim prodesset nasci , nifi redimi profuisset . ambros. and is it not worth thanks in your sence ? sect. 11. ●ell us the originall of this duty ] they who will not learne of christ ( the onely mediatour between god and man , through whom , and by whose merits onely , they can be heard ) to say , thy will be done in earth , as it is heaven , &c. may possibly doubt concerning the originall of this duty , not knowing , or not beleiving the practice of an holy angel , or a multitude of the heavenly hoste , praysing god on the day of christ's nativity , luke . 2. 10. 13. to be a sufficient warrant ( without consent of pharisees ) to prescribe a duty to men on earth ; but believers , whose hearts and tongues do indeed accord in prayer , neither question the original of this duty , nor whether it were divine and from heaven , or of men ; guided by gods spirit they were . the ground of your doubt is a meer caption and begging of the question , sufficiently refuted in that which hath been said . ●hat you say , no footsteps at all are left in the word , either precept , or example looking th●t way ; consider better and know that the gospel ( luke . 2. ) is the word of god , and the practice of a multitude of holy angels example sufficient for them who desire ind●ed to do the will of god on earth as it is don● in heaven : lastly , we say , shew us before mr calvins time any footstep or example , i say not of holy angels , but of any true christian for your new discipline . sect. 12. vvhether the papists may not say as much for all their heaps of traditions , as we can for this ? ] they may , and do say ( as you do ) some things untrue . but for satisfaction in this behalf , you must know , 1. that some traditions were apostolical . 2. thes. 3. 6. and they were either written , as the dogmata , doctrines of holy scripture , which jr●naeus calleth veritatis traditionem l. 3. c. 4. or sine charactere vel atramento ▪ of which , saith he , many nations of the barbarians , who beleive in christ , diligently holding the old tradition , beleiving in one god the maker of the heaven and earth ▪ & all things that are therein , by christ jesus his son , through faith please god ▪ &c. therefore some traditions apostolical , were not written but delivered viva voce , to the churches which they planted , as rites for o●der and convenience of the same . the ground of this d●sti●ction , the apost●e himself lay●th down 2 th●s. 2 15. saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hold fast the traditions , which ye have been taught , whether by word , or by our epistle : and we must remember that the apostles committed not all to writing , but onely those things which appertained unto the ground and essence of faith and sanctification , or thereto neerly subordinate ▪ again it is ne●essary to distinguish ri es of the hurch from doctrines , and things necessary from indifferent ; also things perpe●ual , from changable , which are not universal , as some of the others are : for som● of the apostolical traditions were acc●mmodated to times , places and persons , and so not to be esteemed universally binding , a● all times , places , and all persons ; as for example , saluting with an holy kiss ▪ anointing the sick ( jam 5. 14. ) abs●inence from blood . act. 15. 0 , 29. also , as it is necessary to distinguish in these things ; so , to know that in things of their own nature indifferent , thou art bound to give no offence to the brethren with whom thou livest , but to observe such their rites ; there being necessary to all men ever , and in all places , as one faith , so one love , but not one rite or custom , though these are not rashly to be violated by any person , the institution whereof was from its beginning in publike authority of the church , not any private spirits . moreover by traditions , good writers sometimes understand any thing concerning rites , doctrine and discipline ecclesiastical , not expresly written in scripture , but that which is by good and necessary consequence , thence to be concluded , as paedobaptism , observation of the christian sabboth , &c. wherein it is observable that christ condemned the sadduces of error , through ignorance of that scripture , whose consequence they knew ▪ not or would not acknowledge . moses said , i am the god of abraham , &c. here was no express word to prove the resurrection of the dead ; but necessary consequence here is , because god is the god of the living . thus understand in holy duties , that though we must ever be regulated by the holy scriptures , yet is it not always necessary to have express scripture in terminis for our warrant therein , where a necessary consequence from the general rule is sufficient ; for example , we finde no express word commanding us to pray in the english tongue ; you cannot hence conclude , that praying in english is will worship , because we have no express word of god for it ; because the general rule is sufficient , omnis lingua laudet dominum , and the sense of scripture , that we should pray in a known tongue , viz. in that tongue which we , & those with whom we pray , do understand : we read not in any express scripture that we must preach the gospel in england , or that the apostles ever did so ; yet you will not say that it is will-worship , or popery so to do ; because the general rule is sufficient warrant , which saith , go into all the world ▪ preach the gospel to every creature . mark . 16. 15. but this is a tradition and practice of the church since religion was planted among the english ; though we finde no express mention of england in holy scriptures , yet we know no cause to doubt whether we ought to preach in england , or may lawfully so do , without danger of being guilty of will-worship , because we have no express scripture for it ; and if it be lawful to preach in this place upon the generall warrant , why not also to preach , pray , praise god , on the 25. of december ? the general warrant concerning the circumstance of time being , rejoyce evermore , pray without ceasing , in every thing give thanks . see ephes. 1. 16. and 5. 20. 1 thes. 5. 16 , 17 , 18. 1 thes. 2. 13. 2 thes. 1. 3. phil 1. 3. col. 3. 15. 1 tim 2. 1. hebr. 13. 15. in what scripture finde you your exception to the 25. of december ? may we not on that day give god thanks for our meat and drink with your good leave ? and why not for the greatest of blessings , the bread of life bestowed upon us on that day ? to conclude , hence it may appear that the church may appoint and use external rites and orders for conveniency and decency tending to edification ; though we hold that no tradition be●●des holy scripture is simple necessary to salvation ; yet as augustin saith , ●p . casulano , in his rebus de quibus nih●l certi statuit scriptura divina , mos populi dei vel instituta maiorum pro lege tenend sunt , that is , in those things concerning which divine scripture determineth nothing certain , t●e custom of gods eople , or institutions of our ancesters are to be held instead of a law : provided that th re appear nothing therein constituted ▪ accustomed , or used , contrary to the word of god : so much be spoken concerning apostolical and holy traditions . 2. apostolical traditions are tares of the envious mans scattering , meer inventions of men , not subordinate to faith , sanctity and edification , nor consonant to the holy word of god ; many such crept into the jewish church before our saviours incarnation ; whereof see math. 15. 2. 3. 6. mark 7. 13. gal. 1. 14. paul before his calling , saith , that he was more exceedingly zealous of the traditions of his fathers . with these we may arrange that same faraginem of the talmudists , and if you will so call them , heapes of traditions which crept into the church of rome , to the corruption of doctrine and truth ; for which traditions the papists so eagerly contend ; see their long council of trent ; and consider the vast difference between their traditions , and our rites . popish traditions are generally against express scriptures , or necessary consequences thence to be deduced ; and of them , some against the fundamentals of religion ; which none but the very ignorant or malicious can object against the rites of the church of england . popish traditions ( properly so called ) are points which generally were never received by the church or orthodox fathers , thereof but rather generally opposed by them of the purest ages ; but ours , for instance this concerning the observation of a day in memory of our saviours nativity , was never opposed untill of late years : popish traditions , as also the pharisaicall , did make void the doctrine of god ; which none can justly object against us : now we speak of popish traditions properly so called ; for we are not of their number who call all that popery , which either they understand not , or which agreeth not with their fanatical opinions ; for when they speak for truth and apostolical traditions , they do no more speak their owne , then the devil did speak his owne words , or sence when ( in hope thereby either to gain credit to his lyes , or to bring a suspition on the truth of the gospel ) he affirmed christ to be the holy one of god , luk. 4. 34. mark . 1. 24. nay but when he speaks a lie , then speaketh he of his own , john . 8. 44. all is not devillish which the devil said ; so neither count we all popish which the papists say : when therefore they speak for those traditions whereby they slid away , and continued not in the truth of christ , then speak they for their heaps of traditions , such as their council of trent equalled with the dictates of gods ●pirit in sacred scriptures ; and such other inventions of man may hereto be added , as the old pharisees did , or the modern now do obtrude upon their deluded hearers for doctrines , whereby they elevate the commandement of god , and as much as in them is , make then of less power and authority with men ; and so force gods commands to give place to old traditions , as papists do , or to new , as some , therein as bad , or worse , now do . and now bona vestra cum venia , we would gladly be satisfied , whether you ( who would fain pin your fancy of will-worship upon our sleeves ) do not you in your classical traditions , fall into a more just censure , or suspition of will-worship and depowering the commandements god , who expresly saith , endeavour to keep the unity of the spirit in the bond of peace , ephs. 4. 3. and heb. 10 , 24. 25. let us consider one another to provoke unto love , not forsaking the assembling our selves together , but your tradition ( not so much valuing the unity and peace of christ's church as your own wills ) will not admit any to communicate with you , except he can reach his conscience so wide as to subscri●e to your new discipline . gods word ●aith ( rom. 14. 6. ) be that observeth a day , observeth it unto the lord ; and ver. 10. why dost thou judge thy brother ? or why dost thou set at nought thy brother ? and ver. 13. let us n●t judge one another , and ver 15. if thy brother be greived , now walkest thou not charitably ; destroy not him with thy meat for whom christ died : and ver. 17. for whosoever in these things serveth christ , is acceptable unto god ▪ let us then follow those things which concern peace , and wherewith one may ●dify another : but you would have all follow your rigid opinions , or else you will neither hold communion nor charity with them ; bnt brand them with that bloody name of malignant , then which you can say no worse , but only reprobate . sect. 13. and if we once follow traditional divinity , where shall we stop ? ] what will not unskilful confidence venter on ? had you been well informed to●distinguish between traditions , you might have spared your selves this trouble . certainly they that follow the apostolical traditions or doctrine of the gospel onely , shall safely stop , and rest satisfied therein , which ●uide and constancy we heartily wish you , but as yet know not that in ●our late-born discilpine vou follow ei●her , who have so many off-sets of several sects sprung from you , as are oft to seek where to stop , or of what religion to be ; i speak things too well known ; witnesse the miserable divisions which have torne in sunder the late happy unity of the church of england . lastly , you vainly trifle , and would imply , that we observing a day in remembrance of our saviours nativity , do therein follow traditionall divinity in your sence , which is a parologism and silly begging of the question , which a junior sophister would account very absurd and ridiculous . sect. 14. give us a definition of that sin which the scripture calleth will-worship ] if you know not what that is , why take you up a medium to prove your opinion with , which your self understand not ? could you teach , who understand not what you say , nor whereof you affirme ? if you do indeed know what {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is , why are you not theticall in laying down your own sence and definition thereof ? you that would catechise us concerning will-worship ; rather dispute fairly ; and your argument will thus lie . whatsoever the scripture calleth will-worship , is a sin : but , the scripture calleth observation of a day in rememberance of christs nativity will worship : ergo . obseruation of a day in remembrance of christs nativity , is a sin . we answer ; untill you shew us where the scripture so calleth it , we shall laugh at your bold weakness , who durst undertake this q●arrel : yet to do you a curtesy , we tell you that will-worship is any thing brought into the worship of god , without his commands or by the without of man only , which hath not its ground in ho●y scripture . as for our parts , we worship n●ither time nor place ( though we cannot worship without these circumstances ) we worship god through christ ( by whom he made both time and place , heb 1. 2. gen. 1. joh. 1. 2. col , 1. 16. ) we worship him by prayer , thanksgiving , preaching and hearing the holy word on that day ; w●ich being according to the will of god , and the express word of god , bewa●e that you bespatter not with your dirty terms of will-worship , and the like : we suppose you will not blame the angels for comming from heaven , that they might sing and praise god for christs nativity on the d●y thereof , and preach the same unto men : o but say you , you count it a holy day ; why not ? seeing according to the custome of the church of christ , we set it apart to gods s●rvice . but say you then , is not that will-worship ? we demand ; is dedicating of a thing to gods service , in that act , a making it holy ? or is a counting a consecrated thing holy , concluded will-worship in your schools ? nay but it doth not universally conclude any worship : we suppose that you will grant the elect angels are holy ; that supposition concludes no adoration of angels at all due . sect. 15. i suppose these queries duely weighed will sati●fy any ingenuous spirit , that man was the founder of this festival . ] to argue by such often queries may breed doubts rather then resolve them : how you come to lay claim to ingenuous , or witty , who are satisfied by these questions , we wish that we were satisfied ; seeing that the more we weigh them , the lighter and more frivolous we find them : your consequence from your supposed ingenuous sence is another begging the question , which wise men account the most foolish of all fallacies . sect. 16. ans. 1. where ever the magistrate appoints such days , &c. ] we remit you to the former answer , sect. 5. to which we onely add , was the magistrate or power appointing that half the day , novem. 5. should be kept holy ( in memory of gods great mercy that day shewed in delivering us from eminent destruction of our bodies ) authors of will-worship ? or the due observation of that statute , such ? which you seem ingenuously to suppose ; if not , why had not former magistrates , and parliaments as much power in the days of old to appoint or consecrate unto the same lord , days of thanksgiving and solemn commemoration ( for their deliverance from eternall destruction of body and soule ) as they had for the other in these last times ? and why may not we without offence , observe them still ? our consciences being not satisfied , how any authority or consent of men may lawfully recall , impropriate , or , in your phrase , take down that which they have with a general and unanimous consent of lal parties interessed , once dedicated to the service of god , the same reason , end , and use thereof , still remaining . sect. 17. ans. 2. bvt where we are directed how , and when to celebrate the remembance of our blessed saviour , for us to sup●radd &c. ] how and when ? if you mean in praising god by christ , preaching him , hearing his word , adminstration and receiving the holy sacraments , which represent , and remember us of our ever blessed saviour ; we are so far from superadding , that we onely desire free liberty of doing those very things which gods word evidently directeth us to do in his service : consider well , whether it be not a superaddition of yours to permit remembrance of our blessed saviour , adding this exception , onely upon the 25. of december it is a sin so to do : and whether in your sence , this be not like that sin taxed ez●k 43. we understand not why we may not remember our saviours birth-day and coming into the world ( without which he had not suffered for our salvation ) or why it should be estemed good on any day of the year , but evil on the 25. of december , if you can solidly teach us , we shall indeed think you ingenuous , and our selves your debters ; but in the mean time we confess , that a day prohibited time and place , we cannot understand . sect. 18. like whereto is that sin taxed ezek. 48. 8. &c. ] we suppose you mean ezek. 43. 8. which is as much unlike this business , as your self to a sound interpreter ; shew us that there is any abomination ( which in that place is charged on israel ) in remembring that we had a saviour born on the 25 of december , in preaching on those texts of holy scriptures , which either foretold , or declared the truth of god accordingly fulfilled concerning the same , or to praise , pray , sing ●salmes , and read scripture , or to administer the holy sacraments ; this is all we desire should on that day be permitted us : if your weak stomacks cannot bear the smell of superstitious pyes , or pottage , we will forbear them , rather then lose your company at church . but to the matter , that place of the prophet , teacheth how isreal sinned in defiling the temple of the lord , by setting up idols therein , or in places and chappels neer to the place which god had set apart to his own service , this is jdolatry is there and else where called whoredome , which he said , ver. 7. should be no more , which was litterally fulfilled after their return from their babylonish captivity ; and to so this day they have no idols , though they worship not the true god aright because they beleive no● in christ , whom they do not think yet to be born , and therefore would willingly accord with you in forbidding a day in remembrance of christs nativity : but to your parallel , like whereto &c. it is easily and truly refuted , by saying unlike whereto is that sin taxed &c. for there israel defiled gods house by idolatry ; is it so when we preach , pray , or communicate ? your ingenious application is admirable , and 't is strange that whatsoever you think , the bells must ring . sect. 19. yet where it is never otherwise , but the devil hath more service that time &c. we answer concerning this cup put into benjamins sack , with whomsoever it be found , let him die , and bear his sin : but we desire the calumniator to read and well consider deut. 19. 16 , 17. &c. sect. 20. i think it concerns the magistrate to look to it . ] it doth so , if you mean the abuse of it ; but that you say , is never otherwise , is a calumny which would suit with the accuser of the brethren , but such untruths ill become a christian : here your own concession is answer enough , were your assumption true , abusus non tollit usum : you may know howmuch prayer , preaching , &c. are abused ; should they therefore be used no more ? sect. 21. lee him read mr ▪ cawdryes &c. ] let him for us , who knows no no better use of preceious hours . sect. 22. which is the case in hand ] still begging the question ? 't is not the case in hand : here is no following the inventions of man in the wors●●p of god ; what a silly combatant would you judge him , who inst●ad of using his armes , would only intreat his antogonist to give him that which is contended for ? sect. 23. any of the ten commandments in so doing &c. ] we retort your argument , and shoot your bolt back again , asking you who blame the obseruation of this festivial ; whether he that keepeth this day in memory of our ▪ saviours nativity , doth thereby break any of the ten commandments ▪ and if not , then sure it is no sin to observe it ; and what ground then , have all your clamors against so constant a custome of the church of christ ? but to come neerer to you , this your quaere is not much more rationall then that ridiculous question , what part of speech is qui ante non ●avet , post dolebit ? what if one should ask you ; doth he that violateth charity and the unity of the church of christ , break any of the ten commandements , would you not readily answer , that he breaks them all ? because you know that charity is the sum and end of the law . math. 22. 36 , 37. 1 tim. 1. 5. without which whatso●ver else we do , is nothing worth , 1 cor. 13. 1. &c. and therefore the apostle saith , rom. 14. 1 , 2. &c. ( speaking of things in their own natu●e indifferent , whereof he instanceth in two , choice of meats , and observation of days ) that god may be glorified on this ground , that he giveth god thanks , ver. 10. and earnestly blameth judging or censuring a brother in such things . ver. 15. concluding that , if thy brother be greived &c. now walkest thou not charitably , or according to charity ; and if i by thanksgiving am partaker of christian liberty and freedome to serve god and to give him thanks and praise him on any day , why is my liberty judged of another mans conscience ? and why am i evil spok●n of for that for which i give thanks ? have you for these and other like respects so much rent the sacred unity of the late happy church of england , that we now seem like those dry and scattered bones in the prophets vision , ezek. 37. whereof the question may be , can these dry bones live ? have these quarrels caused the english to be a scorn and derision to foriagn nations ? hath the contempt of the holy churches authority opened the door to so many ridiculous , irrationall and impious heresies , which all know were at first but your off-sets ? hath the bloody sword so often disputed these unhappy questions , undone so many noble and good families ? and sed praestat motos componere fluctus ; i say no more , but do you question whether they by whom these offences come , do therein break any of the commandments ? please your selves , conclude , sure it is no sin : for our part , we look upon these prodigious divisions with greif of heart , and fear of the issue , being truly sensible that these breaches are too wide already , and heartily desire their happy closure , as for many reasons of greatest moment , so for that which the holy ghost recordeth , gen. 13. 7. to mark the dangerous importunity of that strife , between abraham's and lot's pastors , the canaanite and the perizzite dwelled then in the land . let us therefore entreat all in the apostles words phil. 2. 1. &c. if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , be like● minded , having the same love , being of one accord , of one minde &c. and now joyn in petition with us , unto the god of peace that he would be pleased to breath the spirit of unity and life upon our divided parts , and to give a right understanding to all parties , that with one heart and tongue we may glorifie him , and live to him , that we may be saved by him . amen . finis . the teachings of christ in the soule. opened in a sermon before the right honble house of peers, in covent-garden-church, upon the solemne day of their monthly fast, march 29. 1648. / by peter sterry, m.a. sometimes fellow of emanuel colledge in cambridge: and now preacher of the gospel in london. published by order of that house. sterry, peter, 1613-1672. 1648 approx. 120 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a93880 wing s5486 thomason e433_30 estc r204205 99863875 99863875 116091 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93880) transcribed from: (early english books online ; image set 116091) images scanned from microfilm: (thomason tracts ; 68:e433[30]) the teachings of christ in the soule. opened in a sermon before the right honble house of peers, in covent-garden-church, upon the solemne day of their monthly fast, march 29. 1648. / by peter sterry, m.a. sometimes fellow of emanuel colledge in cambridge: and now preacher of the gospel in london. published by order of that house. sterry, peter, 1613-1672. [8], 54, [2] p. printed for r. dawlman, and are to be sold at the signe of the crowne and bible at dowgate, neer canning-street, london : 1648. the first leaf bears an order to print. the last leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language 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these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -royal office -sermons -early works to 1800. bible. -n.t. -matthew xxiii, 10 -sermons -early works to 1800. sermons, english -17th century. fast-day sermons -17th century. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2009-01 judith siefring sampled and proofread 2009-01 judith siefring text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the teachings of christ in the soule . opened in a sermon before the right hon ble house of peers , in covent-garden-church , upon the solemne day of their monthly fast , march 29. 1648. by peter sterry , m. a. sometimes fellow of emanuel colledge in cambridge : and now preacher of the gospel in london . published by order of that house . london , printed for r. dawlman , and are to be sold at the signe of the crowne and bible at dowgate , neer canning-street . 1648. die lunae 3 0 aprilis , 1648. ordered by the lords in parliament assembled , that m r sterrey one of the assembly of divines is hereby thanked for his great paines taken in his sermon preached the last fast before their lo ps in the covent-garden church ; and he is hereby desired to cause his said sermon to be printed and published , which is to be done onely by authority under his owne hand . io : browne , cleric . parliamentorum . to the right hon ble , the house of peers , assembled in parliament . right hon ble , i have principally endeavoured in this sermon to search , what that is , to which we may trust our soules ; and what foundation we are to lay in our religion . if we were once established in this maine point concerning the next world , we should enjoy our selves with much more setledness , and security in this world. for how quietly should we repose our selves for this outward , short life in the body on that power , to which we commit the care of our more excellent , and immortall part ? what difficulty would there be in trusting to him for our preservation from death , to whom we trust our selves in death , for eternity ? our lord jesus seems to this end to be shaking heaven , and earth , church , and state , all outward powers , and inward principles in both ; that the true foundation of heaven , and earth may be discovered . saint paul saith , other foundation can no man lay , than that which is laid , jesus christ , 1 cor. 3. 11. god hath laid no other foundation ; neither may we , neither can we . on this alone hath god built the world , his church , his glory . he hath made all things by jesus christ , coloss . 1. 16. on this alone must we build our belief , and obedience in divine things ; our wisdome , and power in the things of man. for all power is given to him in heaven , and earth , mat. 28. 18. whoever raiseth any outward , or inward frame of things upon any other ground-worke , he makes a lie , he works the works of the devill , whose end is to be dissolved ; to vanish into ayre , or perish in the fire . s. paul divides man into three parts ; spirit , soule , and body , 1 thess . 5. 23. the body is an outward image made of dust , gen. 2. 7. god formed man of the dust of the ground . the soule is a breath of life inclosed in this image , clothed with it , and giving life to it : he breathed into his nosthrils the breath of life , and man became a living soul. the spirit is the fountain of life , which flowes forth from god , to feed , and maintain the breath of life in the body . when the time of death comes , this spirit draws back to their head again those streams of life , by which it went forth into the body . then the outward image falls to the ground , and moulders away . thus doth the dust return to the earth , as it was ; and the spirit returns to god that gave it , eccles . 12. 7. now of these three the higher lives in the lower , and above it. the lower lives by the higher . and the highest of all three , the spirit of man hath a higher than that , by which it self lives , even the spirit of the lord jesus , who is the king , and father of spirits . our saviour reasons after this manner , is not the life more than meat , and the body than rayment ? mat. 6. 25. my lords ! we are all well assured of this : that , nothing can give more , than it hath . these bodies of ours , which have a more noble image , and life , than any other part of this outward world , in which they are ; cannot receive either , or continue in either by any inferiour , and outward thing ; but by a soule , which dwells in the body , as a silk-worm in her work ; which lives in the body , as a fire in the flame . food , and rayment may be the fuell , by which the soule maintains the flaming appearance of this bodily image . but the vertue goes forth from the soule . our saviour again teacheth us ; that , nothing , which comes from without , can make the soule miserable , or happy ; clean , or unclean . this is done by that which comes from a more inward , and higher principle ; from the spirit of man. in like manner this spirit it self derives its life from the right , or the left hand of jesus christ ; his love , or his wrath. from hence our spirits convey life into our soules , and thorow them into our bodies . thus our bodies live not by bread alone , but by that vertue , which comes forth from our soules . our soules live not by their counsels , and courages alone ; but by every stream of life , that descends from our spirits upon them . our spirits live not by their own eminencies ; but by every word , that comes forth from the mouth of jesus christ . s. paul said , the head of the woman is the man ; the head of the man is christ ; the head of christ is god , 1 cor. 11. 3. so the head of the body is the soule ; the head of the soule is the spirit ; the head of the spirit is jesus christ , as he comes forth to us in the ministery of angels . therefore let us have a covering over our heads , a power over our soules , and spirits , holding them in subjection ; for these angels sakes , amongst which , and by which jesus christ the head of our soules , and spirits doth now raigne over us . our lord jesus calls himself the sun of righteousnesse . o that men did once know ; that there can be no right judgment made , no true distinction , or discovery of things ; but by the shining out of jesus christ in their hearts ! are there not invisible things , as well as visible ? have not they also their sun ? the sun , the brightest body , is the foundation , and fountain of all light , vertue , forme , and being in this globe of bodily substances . if the sun be quite hid , all shapes are lost in an utter darkness . the lord jesus among spirits , and spirituall things is the onely foundation of truth , life , and power . all truth , and true life is lost in doubt , uncertainty , and a spirituall death , to those spirits , in which he withdraweth himself . why is the heaven of our religion darkened with clouds of dispute , with so much diversity , such uncertainty of opinions ; that he begins to seem the wisest among us , who is most of all a sceptique , that is , a scorner , or an atheist ? how comes our reason to such a losse , that she cannot find , or know her self ; she can give no cleer , or constant account of her self , in any one man , or in any one particular thing ? doe not these things manifestly declare not only a negation , but a privation of some great light , which should by it's immediate presence rule the day of our religion ; and by its beams falling upon our reason , as the lesse light , rule the night of of nature , and civill affairs ? the watch-men watch for the morning , so doth my soule wait for the rising of the lord jesus upon her , and upon the whole earth . he is the image of the invincible god ; the light , that is sowne even in this our darkness . but he shall breake these chains of darkness . for it is not possible , that he should be holden by them . i have onely one thing more to say , which is this ; that , there are some things , which i could not speake before your lo ps , though i had prepared them . these things i have now taken the boldness to present to your lo ps eyes , together with those , which i had formerly offered to your lo ps ears . that jesus christ may discover himself a living corner-stone in your hearts , out of which may grow up a building of eternall peace to your own persons , and present peace to this kingdome , is , my lords , the prayer of your honours most humble servant in the lord jesus , peter sterry . a sermon preached at the monthly fast , before the right honourable house of lords . matth . 23. 10. neither be ye called masters : for one is your master , even christ . the context . our blessed saviour directs his discourse in this chapter against the scribes , and pharisees , men of principall esteem among the jewes for piety , and learning : for exactnesse in the letter of the scriptures : eminency of skill to interpret , and comment upon the letter ; austerity of life . thus much they arrogated to themselves , and had ascrib'd to them by the people . precious things these are , where they are true , and no more to be undervalued , because they have their counterfeits ; than jesus christ is , because there are anti-christs . the lord notes three things in these men : 1. their practice . 2. their principle . 3. their end. 1. their practice . this is two-fold . 1. practice . imposalls upon men . they require vniversall obedience . men must believe all , that they say ; though themselves believe it not . men must observe their rules ; though themselves neglect , and break them : v. 4. they bind heavy burthens , and grievous to be borne , on men's shoulders , but they themselves will not move them with one of their fingers . thus it is for the most part : they are such , as have too little in them , who take too much upon them . 2. practice : industry among men , v. 15. wo unto you scribes , and pharisees , hypocrites ; for ye compasse sea , and land , to make one proselyte , and when he is made , you make him two-fold more the child of hell , than your selves . they spare no care , cost , or pains to make a convert ; but it is to themselves ; by a blind obedience , and implicite faith. while they promise to bring a man to heaven , they make his heart like hell ; full of bitter zeale , a violent heat , without any light at all . this was their practice . 2. their principle , which is hypocrisie . wo unto you scribes , and pharisees , hypocrites ! v. 13. they pretended to come in the name of god , as sent forth from god : yet they had nothing of the divine presence resting on them , working in them , or going forth by them : but were , as other men . it is a vain thing to hope to put life into the dead child by the staffe , without the person of elisha ; or to divide the waters with the mantle , without the god of elijah . whoever attempts to conjure down any devill by the sound of christ's name , without his spirit , and presence ; let him take heed , lest the devil flie in his face more enraged . this is the second thing , which our saviour notes in these men . 3. their end. this is two-fold : 1. vainglory , v. 5. all their works they doe to be seen of men . 2. covetousnesse , v. 14. ye devoure widows houses , and for a pretence make long prayers . gold , and glory are the baites , which the devill layes for men . he hath escaped the hooke of the devill , who cares not for these . he that cares not to have any possession , or to make any appearance in this world ; he is already in heaven , and dwells with god. this is the way of these men , whom the lord reproves , and condemns . he warns his own disciples to take heed , that they follow not their examples . he gives them two cautions to this purpose . the first caution is in the verse before my text : and call no man your father upon the earth ; for one is your father , which is in heaven . the second caution is my text : neither be ye called masters : for ye have one master , which is christ . you see the context . the text . these words , with those foregoing them are to be opened by a two-fold distinction : 1. distinction , between naturall , and spirituall things . these cautions concern the latter of these ; but reach not to the first . the heaven , even the heavens ( the true heaven of spirituall things ) are the lord's : but the earth ( all things of nature ) hath he given to the children of men , ps . 115. 16. naturall things are shadows of spirituall . the naturall man is an image of god , and no more . an image may raigne , as father , and master among shadows . but in spirituall things , which are substantiall , god himself , who is the only substance , and truth , will be , and appear all alone . 2. distinction . the second distinction is a two-fold consideration of man : one , as he is in god ; the other , as he is in himself . as man is in god , so he may be owned , and acknowledged for a father , or master in spirituall things themselves . saint paul attributes so much to himself ; but marke , how he doth it . for though you have ten thousand instructers in christ , yet have you not many fathers : for in christ jesus i have begotten you thorow the gospell , 1 cor. 4. 15. saint paul hedgeth in his expression on both sides , with christ , and the gospell ; that the glory might be all given to god. . in jesus christ i have begotten you thorow the gospell . i , as i am , not in my self , but comprehended in one spirit with christ , in one mysticall person , which is christ : thorow the gospell , that is , thorow the presence , power , and appearance of christ jesus in me . paul is ever carefull to speak with abundance of caution in things of this nature . now i live , yet not i , but christ liveth in me , gal. 1. 20. i wrought more abundantly , then they all : yet not i , but the grace of god , which was with me , 1 cor. 15. 10. so here , i have begotten you ; yet not i , but a man in jesus christ ; yet not i , but the gospel , the power of christ , which was in me . man in this sence is but the garment , and god is the person , that comes cloth'd with this garment . while we call any man master , or father in this sence , we do , as thomas ; who put his hand upon the fraile , the humane part of christ , his wounds ; and cried , my lord , and my god ; his eye being on the divinity , while his hand was upon the humanity . but he , that attributes any thing in spirituall things to man in the other consideration , as he is in himselfe : he makes him a member of that man of sin , who sets himself up in the temple of god , shewing himself : 2 thess . 2. 4. the text being thus opened is easily divided into two parts : a rule ; be not ye called masters : the reason of the rule : for ye have one master , even christ . the doctrine . the words thus opened , and divided , afford us from both parts this one doctrine : doctr. jesus christ is the onely master in christianity . jesus christ is emmanuel , god with us , mat. 1. 23. the creatour in union with the creature ; the divine nature joyned with the humane in one person ; god living in the nature , and forme of man : man living in the person , and power of god. this christ is lord of all , as the scripture speaks , and so he is a master . but i speak not of him now in this sence , as a master in power , but in precepts : as a master over servants , but disciples . i will give you one proofe of the doctrine , and one reason for it : proofe . the proofe is that place , matth. 11. 27. all things are delivered to me of my father , and no man knoweth the son , but the father : neither knoweth any man the father , save the son ; and he , to whomsoever the son will reveal him . there is nothing worth the knowing but god alone . let him that glorieth , glory in this , that he understandeth me , jer. 9. 24. there is nothing capable of being known , but god ; or by the knowing of him first . for all other things are meer representations of him , and relate to him . prov. 16. 4. god hath made all things for himself : that is , to resemble him , and returne to him . no knowledge can bring into your soules substance , or satisfaction ; life , or immortality , besides this . this is eternall life to know thee the only true god , john 17. 3. thou art a good christian , if thou knowest thy god , thy father ; from whence thou camest ; in whose house thou dwellest ; to whom thou must returne . but no man can know the father , except he be taught by the son. reason . the reason of the doctrine is the office of christ . our saviour hath a three-fold office of 1. king. 2. priest . 3. prophet . it belongs to him by all these offices , to be our onely master . 1. christ hath the office of a king , psal . 2. 6. god saith , i have set my king upon my holy hill of sion . christ is a king of god's making , and appointing ; the king of saints ; a king in his church , which is the true mount sion . saul the first king of the jewes , was taller by the head , than the rest of his brethren . jesus christ is higher by the head , than all the creatures ; his head is ever above all clouds in the light of the divine nature . the head of christ is god , 1 cor. 11. 3. thus is christ crowned king by the godhead . and by this title hath he the law of all truth , and goodnesse in his own breast . for he is an absolute , supream king. god calls christ , my king ; a king in my likenesse , in my stead . therefore moses speaks to jesus christ , in a figure , after this manner , deut. 33. 3. all his saints are in thine hand , ( to be trained up , and form'd by thee , o lord jesus ) they sate at thy feet , ( as paul at the feet of gamaliel ) they received the words from thy mouth . it is a spirituall kisse from the mouth of jesus christ upon the soul , that can alone set the stamp of a truth , or a law upon any thing there . they received the words from my mouth . christ is our only master by his kingly office . 2. christ hath the office of a priest , psal . 110. 4. thou art a priest for ever after the order of melchisedech . some divines tell us from the 7. of the hebrews , that this melchisedech was the holy ghost , or jesus christ in the spirit , appearing to abraham in the form of a man. both are much at one . but however this be ; it appears clearly from the chapter ; that this order of priesthood was absolute , incommunicable , immortall . the priesthood , and kingdome of christ are both peculiar to himself . for he hath a peculiar anointing to them both , psal . 45. 7. god , thy god hath anointed thee with the oyle of gladnesse above thy fellows . the anointing which jesus christ hath is the powring forth of the divine nature upon the humane . this makes him both priest , and king after an eminent , and singular manner . now it was one of the principall works of the priest , to teach men the knowledge of god. so you may read mal. 2. 7. for the priests lips should keep knowledge , and they should seek the law at his mouth , for he is the messenger of the lord of hosts . this was the duty of priests under the law , as the type . but this is the dignity of christ alone in the gospel , as the truth to that type . he is the messenger ( the angel ) of the lord of hosts . this is the living spring of knowledge , which is ever full , and flowes forth upon those soules , that hang on his lips ; even the spirit of our lord jesus . the office , and aptnesse of christ to teach ; his communicative nature in divine things is sweetly exprest , cant. 5. 13. his lips , like lillys , dropping sweet-smelling myrrhe . the appearances , and discoveries of christ to the soule are those lips , with which he kisseth the spirits of men. lillys are flower-de-luces , flowers of divine light . myrrhe is an embalming spice of sweet savour , preserving from corruption . the lips of christ , his layings forth of himself to the soul are exceeding faire with the brightnesse of heavenly truths . they drop upon the soule in the pretiousnesse , and power of those truths , like myrrhe , carrying the sweet savour of life and immortality along with them . this is the second office of christ , his priesthood , by vertue of which he is our only master . 3. christ hath the office of a prophet , act. 3. 27. moses truly said to the fathers ; a prophet shall the lord your god raise up unto you , from among your brethren , like unto me . him shall you hear in all things , whatsoever he shall say unto you . the lord jesus is a prophet like moses , because he is a man , but unlike him , because he is god , as well , as man. he is like moses , because moses was the shadow of this rising sun , which went before him . yet he is unlike , because he is the sun it self . the name of a prophet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies two things in the office : 1. to fore-tell things to come . 2. to tell forth the hidden truths of god from the secret of his spirit to the ears , or souls of men. a prophet in the latter of these senses , is that prophet , of which i now principally speak . and in this sense are prophets spoken of , 1 cor. 14. 29. let the prophets speak , two , or three , and let the rest judge . ver. 30. if any thing be revealed to another that sitteth by , let the first hold his peace . ver. 31. for ye may all prophesie one by one , that all may learn , and all may be comforted . a prophet is the oracle of god , for the delivery of divine discoveries to men . and in this sense god speaketh of christ , hebr. 1. 2. god hath spoken in these last times by his sonne . glorious truths laid up in god , concerning himselfe , and the heavenly estate of things are revealed first to jesus christ , and by him to us . the lord jesus is god-man , god and man in vnion . as god , he possesseth eternally all divine truths in himself : then by vertue of the vnion he drawes forth these truths out of the depth of the divine nature into the humane , as it were to the top of the water , that they may be visible there . divine truths can live no where , but in the divine nature : neither can they appeare to us , but in the humane nature . therefore can there be a spirituall discovery no where , but in jesus christ , where he goes along with it , and carryes it on in his owne person : because in him alone is the vnion betweene both natures . object . but you may say , may we heare no person in divine things ? may no man speak to us the things of god , besides jesus christ ? were there not prophets before his being in the flesh ? have there not been prophets , and teachers in the church , since his fleshly comming ? ans . you shall have an answer to this objection from the mouth of an angel , rev. 19. 10. saint john would have worshipt the angel , which ministred to him the revelations of jesus christ : but he forbade it in these words , see thou doe it nor , i am thy fellow-servant , and of thy brethren , that have the testimony of jesus , worship god , for the testimony of jesus is the spirit of prophesie . prophesie is a discovery of divine things by a divine light . this is that which is called a revelation , ephes . 1. 17. the spirit of wisdome , and revelation in the knowledge of him , that is , jesus christ . and 1 cor. 14. 30. if any thing be revealed to another , let the first hold his peace . nothing can come to us in a divine light , except it come in christ , and his appearance . for this is that which makes the day in divine things . ye are children of the light , and of the day . we are to take nothing for a divine light , a prophesie , or a revelation , except the lord jesus give his testimony to it by his appearance in it . worship god , saith the angel , i am a servant , who beare the image of the living god , which is the appearance of jesus christ in me . i am no more than the precious stones were under the law , on which a light from heaven shone forth , to give answers from god. i am onely the lanthorne , that carry the light in me , which sends forth its beames to you . the prophet saith , to the law , and to the testimony , if they speak not according to these , they have no light in them . esay 8. 20. this he speaketh of the prophets . no light , that is , no morning . all prophesies , or spirituall discoveries , before christ appeared , were , as morning light , which flowes from the sun , though that be not yet seene it selfe . all since christ are as beames falling from his face . s. paul calls all gospel-discoveries , the glory of god in the face of christ , 2. cor. 4. 6. thus much for the answer to this objection , and the reason of the point . the application . use 1 for humiliation . right honourable , can you weep with your saviour one houre ? you have set this day , and many ; your saviour hath set this yeere , and many such yeeres apart , to this end . long did our lord jesus pipe to us with the sweet sounds of peace , plenty , pleasures : but we danced not to the musick of his love. now he hath long wept to us , he comes forth cloth'd with red garments , riding on the pale horse of death in the midst of us . if we now mourne not to him , it is a rebellion , as the sinne of witchcraft ; it is to make merry with devils , and exalt our selves with lucifer . my lords ! if a sense of your saviour's frownes , and the sorrowes of your people have wrought your soules to a mourning temper , i humbly beg two things of you ; one , that you would mourne seriously ; the other , that you would mourne spiritually . 1. mourne seriously . the lord jesus is our master , he sets us serious lessons of sorrow . let us raise our spirits to their watch-tower , to a wakefull temper . what doe we now see ? the lord jesus making three kingdomes in a view , as three wine-presses , himselfe treading them ; where the grapes are men ; the wine , the precious blood , and the deare lives of many thousands of men . yet his anger is not turned away , but his hand is stretched out still . still he seemes to be gathering together under his feet the remaining clusters , to tread them into streams of blood , till there be none left ; till the dry land of peace , or hope , be no more to be seene ; but a deluge of blood swallow up all . but , what doe we see ? the lord jesus making three kingdomes as bottles , filling them first with the winde of vanity , and pride ; then with the wine of their owne fury , and his wrath ; so dashing them in pieces one against another , till they become as broken pot-sheards . yet his anger is not turned away ; but his hand is stretched out still . still he seemes to be hissing fot a troupe of fiercer spirits from the darke , and fiery corners of hell below , to enter into these pot-sheards ; that they may make a more confused , and crueller warre , each with other . are these things dreames , and fancies ? or are they seriously thus ? we reade of a law , which god made among the jewes , levit. 23. 29. that if any one afflicted not himselfe on a solemne day of humiliation , that soule should be cut off from his people . o god! let not this curse fall upon my spirit , or upon any spirit here present this day ; to be so far cut off from being a living member of jesus christ , or a naturall member of his native countrey ; as to mourne , but in shew , or slightly now ; when the lord jesus riseth upon us in such a cloud of deepe , and reall sorrowes . if any man at this time , regardlesse of that storme , which he sees in his saviour's face , or of the sufferings of his brethren , shall make himselfe red with wine , and laughter ; when jesus christ is red with anger , and blood ; is it not , o god , because thou hast made the heart of that man fat for a sudden slaughter ? let us then mourne seriously . 2. mourne spiritually . imitate jesus christ , make him your master this way in your griefes . we reade of him , mar. 14. 33 , 34. he began to be heavy , and sore amazed . and he said , my soule is exceeding sorrowfull , even unto death . alas our brethren ! our country ! our selves ! our saviour ! shall not the wrath of the one , and the sufferings of the other , make us sore amazed , and exceedingly heavy , unto death , even the death of all our fleshly delights ? it is witnessed of christ , 1 pet. 3. 18. he was put to death according to the flesh , and quickned in the spirit . s. paul teacheth us , 1 cor. 5. 5. that , after the same example , every humiliation should be for the destruction of the flesh , and the saving of the spirit . who calls himselfe a christian ? and yet can forbeare in these times to sigh forth such language as this : lord jesus ! thou art our master , we will learne of thee , to die with thee . make thou these calamities , which our eyes see , our eares heare , our hearts feele , and feare on every side of us , to be our crosses , set up by thy crosse ; on thy right hand , like that of the good thiefe . we have had power , pompe , pleasures after the flesh : but now let all these languish on these crosses , till they bow downe the head ; and we give up the ghost of all earthly strength and hope . thus we will dye , and our death shall be sweet unto us , as the spring of a better , and more blessed life . my soule ! breathe thou forth thy griefes , and feares into the bosome of thy jesus , after this manner : my dearest lord ! all these miseries round about me , shall be thy crosse to me . here will i lay me downe on this crosse , in thine armes , who hast been crucified upon it before me . this shall be my rest in the day of trouble : for here will i lay me downe , and dye , for ever to the world , that i may rise againe in thy bosome to a new hope ; to sweeter , and surer joyes . but , for what shall we mourne ? we reade in the gospel of a people , that said of christ , we will not have this man to rule over us . for this the lord jesus determines to go up , and slay them . have not we refused the lord jesus , for a master , to rule , and guide us ? is it not for this , that he hath made these slaughters upon us ? let us try our selves concerning these foure masters , out humour ; our lusts ; our passions ; the examples of men . 1. our humour . god complaines , esay 52. 3. my people have sold themselves for nought . how often have we sold our selves , our soules , our saviour for nought , for a humour ? let us thinke , and weepe ; that many a time the lord jesus hath dropt upon our soules the precious discourses of life , peace , and immortality , like the dew from the wombe of the morning , that is , from the eternall fountaines of light , and truth : yet we have cast it off , without consideration , meerly because our humour lay that way , to be carelesse of these things . o stiffe-neckt spirits ! jesus christ hath come to us , eating , and drinking , that is , filling himselfe with immortall strength , and truths , with divine sweetnesse , and joyes ; that he might flow forth on us , and feed us with the same bread , and wine of heaven . o hard-hearted spirits ! he , who is the beloved of god , the beauty of the godhead comes to us , neither eating nor drinking ; but weeping and dying ; testifying the greatnesse of his love by the greatnesse of his sufferings ; teaching us to hide our selves from griefes , and death in his wounds , and through them to passe into paradise . yet , we suffer all this to run waste , making no entrance into our eares , or hearts ; and that for a weak , empty humour , for an inclination without reason ; because we are listlesse to such things , and have no pleasure in them . but now let us fall downe before jesus christ , and say , lord ! thou art the wisdome of the father . none teacheth like thee . thy love , and wisdome have overcome me . many masters , many hamours have reign'd over me , besides thee . but i bring my stiffe neck to thee with a halter upon it ; till thou please to take it off ; and put on thy yoke , which is light , and easie . i bring my hard heart to thee , and lay it broken at thy feet ; till thou gatherest it into thy breast , and make it whole there . 2. our lusts . these are our second masters . psal . 12. 13. god saith of israel , i gave them up to their owne hearts lusts . and then afterwards , o that my people would have heard my voice ! lusts lead us away from jesus christ , and suffer us not to heare his voice . let us try our selves concerning this thing . what in all the course of our life hath put us on the frequentest , or chiefest actions of our life ? have the spirituall appearances of jesus christ within us , conspiring with his word before us , been the oracle , with which we have consulted ? or have our lusts prompted us , and thrust us on ? have our eyes been upon the eye of christ to guide us ; or on some wedge of gold , or the babylonish garment of some power , office , or honour ? what is it in the great action of this reformation , that hath put us to travaile so far about by the way of the wildernesse , of a warre ? to meet with so many fiery serpents ? what is it , which now hath cast us into this feare , that we shall waste a weary life , and drop our carkasses in this wildernesse , before we see the land of rest ? have we not loath'd manna ; and lusted after quails ? we have found no savour , or relish in the discoveries of beauty , sweetnesse , rest in the spirit , and person of our blessed saviour : but have been longing for the bravery , ease , and pleasures of the flesh . doe we thus requite jesus christ ? he hath spared no losse , trouble , or paine , to make his way to us , to make known himself , his father , and the glory of heaven to us . yet now every motion of ambition , vanity , covetousnesse , or foule desire , hath more power to perswade with us , than the life and death of jesus christ , than all his words , teares , and blood. let our saviour speak by his providence , as loud as thunder ; let him speak by his promises with the tongue of an angell , to our eares and affections ; let him speak by the power of his spirit , with the voice of god to our spirits ; we cannot heare him . but let a lust whisper onely from out of the ground of our sensuall part ; we heare it with ease and speed . shall we not be ashamed , and grieved for these things ? 3. our passions . you have an admonition from the apostle , ephes . 4. 27. let not the sun goe downe upon your wrath : to that he addes , ver . 28. neither give place to the devill . passions are devils come up into our spirits , with the fire of hell burning hot upon them , and flaming from them . these are uncleane spirits , which for the most part haunt the high places of power , and the desolate places of warre . when passions are loud , god himselfe cannot be heard by the best men ; as we see in the example of jonah . what griefe is it to thinke , that we should refuse the prince of peace for a counsellour , when we take our passions in his stead ? that jesus christ should come with his wounds upon him , and not be able to quench the heat of our enflamed blood with his blood , that was poured out for us ? that jesus christ should come with all the joyes of heaven upon him , and not be able to put out the hellish fire flaming in our hearts , by these heavenly beames ? that he should unbosome to us all his consolations , and yet not asswage some carnall griefe in us ? o how deepe a wound doth this make , if the time have been , when jesus christ in our soules hath been heard to say , spare ; when our passions have cryed , ruine , kill ; and have been obeyed ! it is good for us to take words to us , and pray , lord jesus ! thou canst make this heathen , this rebell , my passion , thy captive . thou canst cut her nayles , and haire , thou canst take off her earthlinesse , and extremity . doe this , and then make her thy spouse . let my passion be subject to thee , beare thy image , bring forth to thee the fruit of a true repentance , and humiliation for my passion . o! that anger , griefe , revenge , which have been as the fire of hell upon my heart , may hereafter be as fire upon thine altar to make my heart a sacrifice to thee . 3. examples of men : this is the third master . wee reade , that all the world wondred after the beast , revel . 13. 3. the power of man is a beast : the glory of man is a whore. which of us hath not worshipt this beast , and taken his mark upon us ? which of us hath not committed fornication with this whore , and bred up children of adultery by her , while we have received opinions , or engaged in actions , as they have had the stampe of some persons , or partie , which hath been the most , the most potent , or the most excellent in our esteeme ? are not the greatest part of all cases of conscience in church and common-wealth thus ruled ? have not the faith of christ in respect of persons , saith s. james , c. 2. v. 1. the apostle layes the weight of his argument on a contradiction cleerly implyed . that is not the faith of christ , which we have in respect of persons , but the faith of men . if any one among us would take an impartiall account of those principles , which his head hath taken in , or those paths , in which his feet have trod ; and would set , as sheepe at his right hand , those , which he hath had commended to him by the life of christ bringing them forth from his word in his spirit , and confirmed to him by the cleere light of christ shining in them upon his soule : and then set as goats on his left hand , those , which have manifestly , or insensibly prevailed with him , because they have the inscription of man's power , or image of man's glory upon them : how few would the sheep be with the most of us in comparison of our goats ? but hath god the father sealed any man with the brightnesse of his owne glory , to be an author of truth to us ; as he hath done jesus christ ? him hath the father sealed , john 6. 27. hath any man sealed his truth , and faithfulnesse to us , by his blood , as jesus christ hath done ? was paul crucified for you ? 1 cor. 1. 13. let us be ashamed of this double neglect of our saviour , and our soules ; of our saviour , that we have thrust him out of his chaire in our spirits , and set up man in it : of our soules , that we have made a man , who is a slight , and vanishing shadow ; our master , and measure ; when we reject him , who is the eternall image it selfe , of all truth . let heaven blush , let the earth tremble ; if men blush , and tremble not at these things . god is come downe into our shape , our saviour comes downe into our spirits , to instruct us , and shew us what is good . and we will have none of our god for our guide , but our fellow-wormes , which crawle on their bellies upon the same earth , and feed upon the same dust with our selves . the clouds are a covering between him and us , that we cannot learn of him. he , who is the image of god would shine upon us , and goe before us in his glories , as a pillar of cleere , and sweet light. but he shall not rule over us . our lusts shall leade , and our passions drive us . we savour , and relish these things . but the light of christ is too mysterious , high , and glorious for us ; we cannot see , or follow it with our eyes . jesus christ hath put himselfe out of the bosome of the father , into the hand of men , death , devils , to make known to us the things of our peace , hope , desires , and happinesse . yet we stop our eares without consideration , whether he speak right things , or no ; whether it be reason to refuse , or receive his words ; being carryed to it onely by an humorous carelesnesse . have you any sense of these things ? i beleeve , i know , you have , if you have any sense of your saviour . i have two sad words yet to speak for a double close to this vse . 1. close . these refusals to hearken to the lord jesus , have been the ruines of these kingdomes thus far . i intreat you to reade a few words with me from the psalmist , psal . 81. 13 , 14 , 15. o that my people had hearkned unto me , and israel had walked in my wayes ! i should soone have subdued their enemies : but their time should have been for ever . saint peter teacheth us , 2 pet. 1. 1. that no scripture is of private interpretation ; but hath an universall concernment for all estates , and times . i now pray , that each of us had a spirituall eye to see , a spirituall eare to heare spirituall things . then should we see jesus christ hovering in his spirit over these islands ; we should heare him making this lamentation over them in his owne language : o that the princes and people of these lands had knowne me in my secret wayes of converse with the spirits of men ! o that they could have heard , and would have hearkned to what i have spoken by my appearances in the depths of their soules ! o that the rulers and people of these nations could have seene that path , which i have pointed out to them from heaven , by my light , invibsile indeed to fleshly eyes , but visible to the eye of faith ! how soone would i have subdued their enemies , and enmities ? but their righteousnesse should have appeared as the sunne : the time of their peace should have already been , and have been for ever . o that when i had spoken of the law of my lips , and the light from my face ; these had not been , as strange things to them ! but now they have walkt , as men , and taken to themselves the counsailes of men . for this their feares are increased , their troubles are multiplyed , as the waves of the sea . for this palenesse is upon every face , bitternesse upon every tongue , upon every heart a sad expectation of greater evills yet , of those dayes , when the cities , that yet flourish , shall be laid waste , and a blacker , a more overflowing storme shall sweepe away all those comforts , that have been hitherto left them . let us stand , and first looke backward on so much of this our day of visitation , as is already past , which hath been a day of blacknesse , and clouds . then let us look forward upon the evening more terrible , and full of horrour , which is too likely to conclude this day . let us say , because we have followed our owne counsailes , and not our saviour's ; we have brought all these evils upon these kingdomes . let our hearts within us say this , then let them break , and dye , that jesus christ may revive them . this is the first close . 2. close . because we have been no sooner , no more humbled ; our calamities are growne greater . give me leave to pick some sad passages out of that thundring chapter , levit. 26. 21. if ye will not hearken unto me , ver . 16. i will doe this unto you , i will bring upon you terrour and consumptions . ver . 18. if ye will not for all this hearken unto me , i will punish you seven times more . ver . 19. i will break the pride of your power . ver . 20. your strength shall be spent in vaine . ver . 21. if ye walke contrary unto me , and will not hearken unto me , i will bring seven times more plagues upon you . ver . 23. if ye will not be reformed by all these things , ver . 25. i will bring a sword upon you , ( to avenge upon you the quarrell of my covenant : ) when you are gathered together within your cities , i will send the pestilence among you , and you shall be delivered into the hands of your enemies . ver . 27. if ye will not for all this hearken unto me , ver . 28. then will i walk contrary unto you in fury . ver . 29. you shall eate the flesh of your sons , and the flesh of your daughters . these are words to make the eare of man tingle , and his heart ake . why are all these dreadfull menacings ? for this , if ye will not hearken to me ; if ye will not be reformed by former sufferings . it were happy , if each man of us , when he comes home , would retire into his closet ; or presently retire into himself , and say , hath the lord made so many breaches upon these lands , and so few upon my heart ? must he bring a kingdome to absolute ruine , before he reach my heart , to break the pride of my power , wisdome , honour , and confidence ? must i be brought to the extremity of publike evills , to the end of the creature , before i will be brought to the end of my wits , to meet with jesus christ , that my eye may see my teacher ? we have the story of a dreame , which nebachadnezzar had , and the interpretation which daniel made of it , dan. 4. part of the interpretation is exprest ver . 23. they shall drive thee from men , and thy dwelling shall be with the beasts of the field , and they shall wet thee with the dew of heaven , and seven times shall passe ever thee , till thou know , that the most high ruleth in the kingdome of men . i say in our case , as daniel said to the king , this dreame be to our enemies , and the interpretation of it to those that hate us . yet i very much feare , lest we be driven out of all forme of a common-wealth , into a wildernesse of confusion ; that our nayles will grow longer , and sharper , like the clawes of birds of prey ; that our haire will turne into feathers of flight , and fury ; that we shall have our dwelling among beasts , not men ; that seven times more will come upon us , to wet us with the displeasure of heaven ; before we know , that the most high god , the lord jesus , hath wisdome , and might , that his hand disposeth of the kingdomes of the earth , his lips alone utter knowledge , and discover truth to man. doe we not yet groane for the plague of our hearts , that they are so long so hard ? doe we not cry , o the slownesse of our hearts to know the voice of our owne shepherd , and to receive the teachings of the lord jesus ! shall we now all joyne with an unutterable , and irresistable groane to aske one thing of our saviour ? even this : that we may be ever in thy temple , o jesus ! thy presence makes our soules thy temple : that we may be still beholding thy face , and still searching out thine appearances within us , to make these the men of our counsaile . thus much for the first use , which is for humiliation . use 2 for information . christ is our onely master in christianity . there is then no testimony , on which we can build our religion , our beliefe in divine things ; save onely that testimony of that most high spirit , which is god , and christ shining in our spirits . it is one of the names of christ , revel . 1. 5. the faithfull witnesse . it is his prerogative , as to be king of kings , so to be the witnesse of witnesses . every testimony is so far to be believed , as it hath him testifying to it , and in it , who is the faithfull witnesse . it is onely the greatest light , the light of the world , the spirit of jesus christ , that can enlighten , and informe us in the greatest things , which are the things of god. the whole world , especially the christian part of it , is fill'd with violent , and voluminous disputes , concerning this thing : what should be the rule of our faith , how we should distinguish the true religion from the false . there are five competitours for this master-ship over our spirits : 1. reason . 2. the authority of the church . 3. miracles . 4. the letter of the scriptures . 5. the spirit . we will briefly examine all these , each apart by it selfe . 1. master , reason . this it selfe needs a master . for it is corrupted , and depraved in all man-kind . where then shall we find right reason ? who shall refine , and define it ? by what light shall we discover ? by what fire sever the silver from the drosse ; reason from the irregularities and corruptions of reason ? who can draw a cleane thing out of an uncleane ? saith the scripture . and naturall reason it selfe in its phylosophie testifies , that nothing can bring forth it selfe out of power , or potentiality , into act ; out of an imperfect state into perfection . saint paul determines the state of nature and reason . rom. 3. 12 , 13. they are all gone out of the way . the path of reason was their way . their throat is become an open sepulchre . the inward parts of man are now no more a temple , in which reason sits in its purity , and power , as the image of god , giving forth its oracles : but a grave , in which the dead , and rotten carkase only of reason lies , without any true light , or life . but reason at first , in its height , was not , could not be a suitable , a sure judge in spirituall things . 1. reason at best is no suitable judge in spirituall things . there must be a proportion betweene the faculty and the object to unite them . reason is but a humane light : spirituall things are divine . reason is a naturall power : spirituall objects are supernaturall ; of another rank , and kind . spirituall things are spiritually discerned , 1 cor. 2. 14. can sense , which is the light of beasts , trace the workings , and flights of reason in her contemplations ; or discerne the things of men ? can we see a soule , or an angel by the light of a candle ? divine things must have a divine light to discover them , a divine power , and principle to comprehend them . 2. reason at first was no sure judge . it never was infallible . it was deceived . it may then be so alwayes . if it were againe perfect , it might againe be deceived . man being in honour continueth not , but becomes like the beast that perisheth . psal . 49. 12. the rectitude of reason , was the image of god , the crowne , and glory of man. by this he grew up streight in the midst of the creatures ; uniting them , heightning them all by a harmony into the same image . so he subdued them to himselfe , himselfe with them ascended into , and rested in the divine image . thus man was the true orpheus with his divine hymnes in the midst of beasts , trees , and stones dancing to his musick . but vaine man continues not in this honour . reason proves a degenerating thing . it is quickly tempted , easily overcome ; so it sinks downward first into a brutish , then a devilish state . reason was the glittering , and circling serpent in paradise , more subtle then all the beasts of the field , or , subtle above all the beasts of the field , gen. 3. 1. yet this serpent was the first seate , and instrument of that deceit , by which the devill ruined our first parents . but , if reason were undeceived , uncorrupt , and should remaine so ; yet could it give us no assurance . for it is a derived , subordinate principle . reason may indeed be considered in a two-fold state : 1. state ; as reason is supreame in god. so it is no other then jesus christ . for he is the image , the harmony , the light , the truth , the wisdome , the word , the reason of god. john 1. 1. in the beginning was the word , and the word was with god , and the word was god. instead of word you may reade reason , as properly , according to the greeke : for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reason ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speech . christ is that reason , in which all things are knit together , and appeare to god ; that reason , by , and for which god made all things . reason in this sense is the spirit . for christ , and the spirit are one ; not two masters , but one. 2. state : as reason is subordinate in man. thus it is a distinct master , and light from the spirit . in this sense we have hitherto spoken of it , and doe so still . vpon this ground we say , that reason in man , if it were pure , and could abide so , could have no full assurance in it selfe , could give us none ; because it is a derived , subordinate light. it is subject to another , and depends upon another above it . so it cannot have any certainty , or perfect cleernesse , but in that other light. neither can it establish us in any certainty , but as it holds forth that other light in it selfe . that was the true light , which lightneth every man that commeth into the world , saith saint john of jesus christ : john 1. 9. reason hath so much of a true light , as it hath of jesus christ in it . reason in man is an inferiour light , and therefore imperfect . if we receive the testimony of man , the testimony of god is greater , 1 joh. 5. 9. as god is above man , so is the prinple of light , by which god sees , which is his sonne , and spirit , above that principle of light , by which man judgeth all things , which is his reason . for this is the testimony of man his reason ; this is the testimony of god his spirit . so far then , as the light of man falls short of the light of god ; it must of necessity fall short of perfection ; have a negative , though not a privative want : be mixt with darknesse , uncertainty , doubt , feare . though these in innocency were tempered with their contraries , reduced to a harmony ; and so had not deformity , or torment : yet even then the morning of light , and the evening of darknesse made the day of man's knowledge . god is light , and in him is there no darknesse , 1 john 1. 5. reason at first , at best is but a twi-light . this is reason in man , an inferiour , imperfect , dependent principle ; unsuitable at best to divine things ; unsure at first , apt to be deceived ; deceived ; now depraved in all men . this is that , which at first betrayed us , and cast us out of paradise : shall we trust it now , when it is corrupt ? can it now bring us into paradise againe ? we have examined the first master , and found him unfit for the schoole of christ . let us now try the second . 2. master . the authority of the church . what doe you take a church to be ? a combination of men ? if you cannot trust your owne reason , or that of another man ; because reason hath a worme at its root , is adulterate in its principle : o then doe not trust your foules , your immortality to a councel of all mankind , if it were met together in one . for all men are acted by the same principle of reason . in vaine you worship me , teaching for doctrines the traditions of men ; saith jesus christ . obj. but you will say , a church is a communion of spirituall men in the spirit of jesus christ . it is the vnity of the spirit , that binds men up into a church . keepe the unity of the spirit in the band of peace . ephes . 4. 3. it is the presence and power of christ , who is the image , and glory of god , that gives to any the authority of a church . i am with you to the end of the world , saith our saviour , mat. 1. 1. paul saith , 1 cor. 5. 4. in the name of our lord jesus , when ye are gathered together , and my spirit , with the power of our lord jesus . thus he describes a church-meeting by the name , which is the discovery , and the power of christ upon them . answ . if it be the unity of the spirit , and the presence of christ that make a church ; then is it the appearance of christ , and his spirit through any sort of men , that must discover the true church to me , and distinguish them from every false , and pretended one . i will know , saith saint paul , not the speech , but the power of such , 1 cor. 4. 19. for the kingdome of god ( that is , the church ) is not in word , but in power , ( that is , in the power of christ working with them , ) ver . 20. the woman is the glory of the man , saith saint paul. christ is my master . the church shall be my mistris , so far , as she is the spouse of christ , his image , his glory . i then submit my selfe to the authority of the church , when i submit my selfe to the appearances of christ , and the manifestations of his spirit in any society of men . see how s. paul , as an apostle , in whom the authority of the whole church lay , commends , and justifies himself . 2 cor. 3. 1. need we epistles of commendations to you , or from you ? ver . 2. ye are our epistles written in our hearts . ver . 3. ye are manifestly declared the epistle of christ , ministred by us , written not with inke , but with the spirit of the living god , not on tables of stone , but on hearts of flesh . these are the commendatory letters , which a true apostle , the true church carry about with them : these are the commission , by vertue of which they challenge their authority : the epistle , that is the gospell , that is the discovery of christ shining thorow them into the hearts of men by the spirit . these are the onely life , power , authority , discovery of the true church ; the manifestation of christ ; and the ministery of the spirit to the hearts of men . we reade gal. 4. 25 , 26. of two hierusalems , one above , the other below , that now is , subject to temporary appearances in this world : or , that now is , whose time is now , whose being , and glory is of this world . these are the two churches ; one in the outward forme ; the other in the spirit . to be subject to the hierusalem below , to the church in the outward forme for the outward forme's sake , is a bondage . for that church is in bondage with her children . this church is but our mother-in-law . the hierusalem which is above , the church in the unity of the spirit is the true mother of us all . that church is our right mistresse , which is our true mother . this is the mount sion , that cannot be toucht , that is not obvious to sense , or subject to a carnall discerning . here is the great congregation of the first-borne , the meeting of all good spirits in this one spirit : heb. 12. 18 , 22 , 23. to be subject to the authority of this church , is to be truly free . for this church is seene onely in the spirit , and in that spirit justifies her selfe . this spirit is the seale of the living god upon her . thus the authority of the church is none , or t is that of christ , and his spirit in her . 3. master : miracles . divines distinguish between mirandum , and miraculum , a thing to be admired , and a miracle . that is to be admired , which is unusuall , or unknowne ; which proceeds from some unwonted , or undiscovered cause in nature . that onely is a miracle , which is above nature , which transcends the course , and power of nature ; which hath the divine nature putting forth it selfe in the vigour of its abstracted being . you have miracles described , mark 16. 20. they went forth , and preached , the lord working with them , and confirming the word by signes following . that onely is a miracle or a signe from heaven for confirmation of the truth , which hath the lord jesus working , and appearing in it joyntly with some creature . there is no way of confirming the appearances of christ , but onely by the multiplying of those appearances . how then shall i know , which is a miracle ? i must have a spirit large , as the sand of the sea , that can put a girdle about the whole compasse of nature , in her widest extent . i must fathom her in the utmost of her power , before i can say of any thing , this is supernaturall , this is a miracle . or else , he that saith , he sees a miracle , must say , he sees god as he is above all creatures , comming downe in his owne likenesse , into some particular creature , and making a change of it , by that discovery of himselfe in it . the waters saw thee , o god , and were driven backward , saith the psalmist of the miracles wrought in the passage of the children of israel out of aegypt . no man can discerne a miracle , 'till he discover god , which can never be done , but by the eye of god in the soul of man. jesus christ is the head-miracle . for in him first the face of god is seen in union with the creature , as in a glasse . each miracle is the same appearance over again in severall shapes , as the same soul , which shines out in the head , shewing it self in the various members , and parts of the body . therefore is the working of miracles , a gift of the spirit : and the working of a miracle is by the faith of christ , 1 cor. 12. 9 , 10. mat. 17. 20. but let us passe from miracles to the letter of the scriptures . 4. master : letter of the scriptures . nothing is to be said of these , but reverendly . they are to be set below the spirit alone . it is in comparison with this spirit , that themselves undervalue themselves , and testifie of themselves these things . 1. the scriptures in the letter are dead . but now we are delivered from the law , that being dead , wherein we were held , that we might serve him , in the newness of the spirit , and not in the oldness of the letter , rom. 7. 6. the law , and the letter are every where made of equall dignity , power , and extent . both , as they are alone , are old , and dead . the scriptures thus taken signifie nothing , except you bring some living power , or principle to them , to quicken them . lay them before a dead man , and they are , as dead , as he . 2. the scriptures in the letter are killing . 2 cor. 3. 6. the letter killeth , but the spirit quickneth . the letter of the scripture kils two waies , by confounding , and condemning us . it hath so much darknesse upon it , so much difficulty in it ; it is subject to so many disputes , to such variety of interpretations : that it troubles , and distracts our vnderstanding , making it able to see nothing , to settle no where . this indeed is the proper end , and best effect of the letter , to put out quite all our light , that we may wait for a higher light from heaven , which may restore the letter without us , and reason within us , as by a regeneration . saint paul saith , i by the law am dead to the law : galat. 2. 19. happy is he , who can say in like manner , i by the letter am blind , and dead to the letter , that the spirit may shine thorow the letter upon me , and fulfill the law of the letter in mee . 3. the letter of the scripture is an outward thing . rom. 2. 1. saint paul teacheth us , that he is not a jew , who is one outwardly , in the letter : but he that is one inwardly , in the spirit . the letter , and the spirit are opposed , as inward , and outward . the spirit is called a sword , ephes . 6. 17. the scriptures are the scabbard , in which that sword is laid up , and out of which it is drawn . the spirit in the same place is called the word of god. this is the inward word , the scriptures are the outward . the spirit is a person : the scriptures are a garment fitted to that person , and receiving their warmth from him , before they can give any to us . yet every principle , and power of falshood , as well , as truth can cloth it self with this garment . he is not a jew , that is one outwardly in the letter . each principle , and spirit makes the scriptures appear to it selfe in its owne likenesse . spirituall wickednesses can set themselves up in the highest places of scripture . 4. the scriptures in the letter are but a shadow . the law having a shadow of good things to come , but not the very image it self , hebr. 10. 1. i have already said , that the law , and the letter are much one thing . the person of jesus christ in the spirit is the image it self of all good things . the scriptures are the shadow , which this image casts from it self in the light of the spirit . all creatures are shadows of those good things , which are in god , and christ . the scriptures are the largest , the exactest , the nearest , the best shadow ; and such a one , as is rightly seen only in the eternall light of christ . it vanishes into a confused spot , when he withdraws ; and is clear again , when he appears . saint paul puts timothy in mind of studying the scriptures ; but then lest he should mistake them , he gives him this vniversall caution , 2 tim. 3. 19. knowing that every scripture is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by inspiration of god. vnhappy is he , that trusts himself to any thing , as scripture , any further , than it carries a divine inspiration , the breathings of god , or his spirit along with it . that is scripture , which is the word of god : and that the word , which is in union with the immortall word . this word hath the words of everlasting life , john 6. 68. i will conclude this particular head of the scriptures , with an answer to an objection , which the papists make against us . so shall we fall upon the last master , the spirit . object . they say , we run in a circle , while we make not the church the ground of our belief . for we pretend to know all things by the scriptures . but , how the scriptures ? by the spirit . and , how the spirit ? by the scriptures . thus we run round . answ . but if a man say , he converseth with my body by my soule , and with my soule by my body : doth he run in a circle , or speak vainly ? no : for both are true in a distinct , and proper sense . the body is the appropriate , and immediate instrument of the soule : the soule is the breath that fills that instrument , and gives it a distinct sound . the spirit quickneth . as the humane nature to the divinity of christ : so the scriptures are a kind of incarnation , or as a body to the holy ghost , which alone is their proper soule . the scriptures are the materiall object of our faith ; the spirit the formall ; both the ultimate , the last object in their kind . the truths , which i am to believe , lie in scripture , as colours in the wall , or in a picture . the spirit is , as the light. i see the coloured wall by the light , for that enlightens it , actuates its shape , and colours , brings them , unites them to my eye ▪ enlightning , and actuating that also . i see the light by the wall , for it reflects , and directs it self from that to my eye . so the spirit , and the scriptures , as light , and colours on a picture are mutually seen in , and by one another ; without any maze , or endlesse circle . thy word is a light to my feet , and a lanthorn to my paths , saith david , psal . 119. the eternall word in the written word is the light in the lanthorne . the scriptures are my spectacles , though the spirit of christ be my light , or my eye ; and his person , the word which i read . my god! let me not want thee in the humanity , while i am a creature . blessed spirit ! let me enjoy thee in the scriptures , while i am in the flesh . 5. master , the spirit . this is the christ , the true master , 1 tim. 3. 13. great is the mystery of godlinesse , god manifested in the flesh , justified in the spirit . the spirit is god , and christ in their divine appearance , as they are invisible to carnall eyes , pure , simple , perfect in one . all flesh is a manifestation of god ; and each manifestation , which is not the substance it self , is but flesh . the spirit , that is , the spirituall appearance of god in christ , tries , and justifies , or condemns all appearances of truth or falshood . this is the onely judge , at whose bar every manifestation of god in the flesh receives its justification ; even the spirit . the lord jesus is that spirit , 2 cor. 3. 17. 1 john 5. 6. the spirit is truth , that is , the highest truth . reason saith , there must be one , there can be only one first , and last truth , from which all truths primitively derive themselves ; into which they all ultimately resolve themselves for certainty , and evidence . reason saith , this truth can be no other than the highest of all , the only true god , as he is , in his own spirit , and spirituall appearance . thus the spirit , which is above reason , and can reveal it self at pleasure without reason , is witnest to by reason . this spirit is the most high god. this god is our jesus , as he stoops into our natures , as he puts forth himself in our persons to become the fountaine , the glasse of truth , love , life , joy within us . this is he , who calls to our fluttering , wandring spirits , and points them to himself , and saith , here shall be your rest , build your nests on this rock . his name is , i am that i am . i am certainty . i am truth . all other things are so far certain , and true ; as they have a certainty , and truth in him ; being comprehended in his appearance ; or carrying forth his appearance in themselves . come then all , that hunger and thirst after truth ; sit downe at the feet of this master , as mary did . there are many objections made against these inward teachings of christ by the evidence of the spirit . 1. object . how shall i know this spirit ? answ . if you ask me , how you shall see other things : i answer ; by the light. but if you ask me , how you shall see the light : i have nothing to say , but the same thing again ; by the light. that which makes manifest is light. the light comprehends the object in it self , flowes with it into my eye , unites it self to my eye , informs it immediately with it self , and with all shapes , and colours in it self . thus if you ask me , how you shall know divine things : i answer ; by the spirit . but you reply ; how shall i know the spirit ? still i answer ; by the spirit . 't is the rule of school-divines , when you come to objectum , quo ; sistendum est : when you come to the first principle of seeing , or knowing ; you must stop there . for that discerns , and judges all ; but is discern'd , and judg'd only by it self . saint paul joynes them two : a spirit of revelation : and the opening the eyes of our understanding , ephes . 1. 17 , 18. 2. object . but how can this be , seeing my soule knows not this spirit , hath no sense of it , no suitablenesse to it ? answ . saint john satisfies you in this doubt , 1 joh. 5. 20. the son of god is come , and hath given us an understanding , that we may know him , that is true . looke upward to the mountaine of the godhead , from whence salvation comes . jesus christ will come by his spirit into your spirits ; he will come as an uniting , quickning , informing , transforming spirit into your soules . he will give you an understanding to know him , a will to love him , a power to abide in him . jesus christ comes to a man , as life from the dead ; as eternall life spreading it self through the soule . 3. object . how shall i judge of this spirit in another man ? answ . saint paul replies , rom. 14. 14. who art thou , that judgest another man's servant ? that is , a man in his relation to god. he hath a master of his owne , to whom he stands , or falls . doe , as the father hath done , leave all judgment to the son , to his manner , and measure of appearing in thee . so judge not , that ye be not judged . judge not the spirit by carnall principles , lest you be judged as evil doers , and busie-bodies , by the spirit . 4. object . men may deceive themselves , and abuse the world under this pretence , saying ; i have the spirit . answ . what hath this objection peculiar in the case of the spirit ? the jewes cry up the temple of the lord , to cry down the lord of the temple . may not men pretend falsly to reason , miracles , as well , as the spirit ? may there not be apocryphall scriptures , as well , as apocryphall spirits ? false churches , false christs , and false gods ? what strange thing is there in this ? hath not saint paul determin'd the state , and manner of men universally in the world , so far , as they are not in christ ? deceiving , and deceived , 2 tim. 3. 13. we read of the law of the spirit of life . the spirit is no further my law , then it is my life . the spirit in another man , is but the letter to me , which is old , and dead , till it be justified , and quickened by the spirit in my own breast . if i then be deceived , i deceive my own soul . 5. object . but how ill is the consequence of impostures in this kind ? what confusions doe they beget ? answ . the best things counterfeited are most dangerous ; as the idol-gods for many years drowned almost the whole world in temporary deceits , and desolations ; in eternall flames : yet is this no disparagement to , no argument against the divine nature . the counterfeiting of mony brings confusion upon a common-wealth : yet men cannot traffique without money . 't is true , the aping of the spirit , the setting up of mockspirits is a darknesse , a snare , a storm upon the spirits of men in civill , and religious affairs : yet can we have no commerce with spirituall things without the spirit . ephes . 2. 18. we have accesse to god in one spirit . there is no communion with god , but in the unity of the spirit . these three the father , the spirit , the soule , are made one in every act of spirituall life , or enjoyment . hear then the voice of jesus christ calling you by his spirit : come to me , and i will give you light , certainty , rest . man lives not by bread alone , but by every word , that commeth out of the mouth of god , mat. 4. 4. this is the bread of heaven , that alone feeds , and satisfies the understanding ; this eternall word , that comes forth from the father ; and every word , as it comes forth from this word , every appearance , as it springs up in this appearance . oh! that he would kisse our souls with the kisses of his mouth ; and so seal truth upon our vnderstandings ! the philosopher describes truth to be that which sistit intellectum , stayes the vnderstanding . if you lay your souls to rest upon any opinion , or principle ; besides the sweet breathings of this master : your souls will sink thorow them . so let them sink thorow every creature , till they fall below all , into the spirit of jesus christ . this spirit is the golden girdle of truth , which will bind you fast , and hold you in on every side . this spirit , is the bed , which god makes , on which you may safely repose your selves . here an eternall certainty shall be under you , to sustain you : an infinite cleernesse round about you , as curtains of light , shining upon you , and shewing you all things in their lustre . use 3 for exhortation . it is often said , that great persons are much flatter'd : they seldome know truth , because they see with the eyes , and hear with the ears of others . right hon ble , i humbly commend to you a master , who is truth it self . i beseech you to hear with his ears , to see with his eyes ; to make his person your book , in which you shall read the stories of god , and eternity ; to make his face your glasse , in which you shall see , how glorious you are in him , how to make your selves gracious for him . if you are willing to be his disciples , i will point out to you some of those lessons , which he teacheth . there are two lessons , which are most principall , and most difficult . they are hardest to be understood , or believed . but when these are learned , they make all the rest easie . they are these two : 1. the lovelinesse . 2. the love of jesus christ . 1. lesson : the lovelinesse of jesus christ . i do not now wish , that i had the skill of a powerfull oratour , to write the lovelinesse of my saviour upon your fancies , with well-chosen words . but i pray , that he , the lord jesus himself would write with the spirit of the living god upon your hearts somthing , any thing , one iota , one tittle of his own lovelinesse : then i am sure , you would go from this place , as the eunuch did from philip ; rejoycing , and praising god. the lord said , psal . 27. 8. seek ye my face . divines well interpret this of christ . the face is the beauty , and majesty of man. jesus christ is the naked face of the godhead . he is called , a branch , or a flower , zach. 3. 8. jesus christ is the godhead branch'd forth into its diversities of glories : the flower of the divine nature ful-blown . john 1. 1. the word was with god : prov. 8. i , saith wisdome , was , as one bred up with him , that is , god , i was his delight . our saviour's person is the word , in which all things are exprest : the wisdome , in which all things have their form , and fulnesse . god is a spirit of an infinite capacity ; yet he entertains himself eternally with the musick of this word , and the beauties of this wisdome . god pleaseth himself to the heighth with the lovelinesse , in the person of christ , and satisfies himself to the full , with the varieties in that lovelinesse . do you not now begin to perceive something extraordinary in the person of the lord ? could you not exchange the whole world for a sight , a tast of him ? when the sop , and the devill were entred into judas , jesus christ saith , now is the son of man glorified , and the father is glorified in him , john 13. 31. jesus christ descends into the darkest shape , the lowest state of things among the creatures . yet by his presence he puts a glory upon it , he makes it fit for the father to glorifie himself with it ; because he finds himself , and his own heaven in it . 1 cor. 6. 11. we read of abusers of themselves with mankind , idolaters , extortioners , &c. such , saith the apostle , were some of ye . but ye are wash'd , but ye are cleansed , in the holy ghost , and the name of the lord jesus . you that have the most foule and loathsome souls , heare this : the name of jesus christ , is the image of his beauties . doe but cast your selves into the embraces of these beauties : ( you are alwaies embraced by them . ) let but this person spread his armes about you : you shall immediately be changed , and cleansed ; you shall shine forth fairer than any creature by his comelinesse ; you shall be made a sit spouse for god. doe you not feel the eyes of your understandings to open , and take in a glory ? doe you not now learn , that it is more honourable , and more pleasant to be in a prison , on a dunghill , on a sick-bed , in a grave with jesus christ ; than to be in a palace without him ? were it not a happinesse to be dead , that we might be for ever with him ? my lords ! i beseech you to receive a short sentence from the mouth of a worme , and lay it up in your hearts . when the houre comes , in which all your comforts shall forsake you , it will be of inestimable vertue , and value to you . it is this : the person of christ satisfies the father ; beautifies the blackest soule ; glorifies the basest , and bitterest condition . this is the first lesson , the lovelinesse of jesus christ . 2. lesson : the love of the lord jesus . we read of christ's sending his spirit , to convince the world of sin , righteousnesse , and iudgment , john 16. if the lord would have you learn his love , he must send his spirit into your hearts , to convince you of sin , that you may know , how much he bears with you ; of wrath , that you may know , how much he bears for you ; of righteousnesse , that you may know , how much he bestows on you . he must send his spirit into your hearts to stretch them all waies , to the utmost heighth , depth , breadth , and length ; that they may take in his love. and yet then they will not take in the thousandth part . saint paul praies for the saints ; that they may know , the heighth , depth , breadth , and length : and all this , but as a preparation ; that they may know the love of christ ; and yet then , he saith of it , it passeth knowledge , ephes . 3. 18 , 19. i will give you severall places of scripture , to be as hints to you of the love of christ , and his teachings of it in the soule : revel . 1. 5. who , that is , jesus christ , hath loved us , and wash'd us in his bloud . acts 9. 4. jesus christ complains from heaven , saul , saul , why persecutest thou me ? john 17. 1. our blessed saviour praies to his father for his disciples , that , that love , wherewith thou lovest me , may be in them , and i in them . come you , that yet wallow in your lusts , and think nothing so sweet , as they are to you : come you , that welter in despair , as in your bloud ; and think , nothing can be sweet to you : learn the love of the lord jesus , as he teacheth it . when thou hast polluted thy self with the greatest vncleannesse ; then feel the drops of thy saviours bloud trickling apace from his wounds down upon thy bosome , to wash off that staine : then heare the voice of thy saviour sweetly speaking forth these words in thy spirit , thus i die for thee ; yet thus thou killest me , all the day long . will not these words break your hearts , and kill your lusts ? when you are at the lowest ebbe of grace , or comfort ; when your feet stick in the myre of clay : then look upward , see jesus christ in heaven , heare him in the midst of all his joyes , speaking to his father concerning thee , after this manner , o my father , why doest thou still persecute me with thy displeasure ? my joy is not full , while this man's sins , and sorrows are upon him . i suffer shame , fear , want , woe in him . here shew , that love , which thou bearest to me , on this poor soule . when you seem to your self most neglected of god , and man , most afflicted from both : then look inward , see jesus christ in your own spirits ; hear him thus comforting thee , yet have i my heaven here in thee : yet hast thou thy heaven , thy righteousnes , thy joy , thy jesus hidden in the midst of thee , ready to be made manifest upon thee in their own season . doe not your souls pant within you after this jesus , now , that you hear so much of his love ? now let each one say , depart from me , ye fruitless delights , ye causlesse despairs . for now i know that the love of the lord jesus towards me excells all things , that ever were . his loving kindnesse is sweeter than life it self . skin for skin , and all , that a man hath , will he give for his life ; said the devill . but skin , lusts , life and all will he give for this love , that hath once had any tast of it . all my contents are in this and in thee , ô jesus ! these are the two principall , and most difficult lessons in the school of christ . there are many other besides these , of which i will cull out six : 1. loath the world , and live in heaven . christ teacheth us to seek a city , not of this creation , whose builder , building , and chief inhabitant is god. he teacheth us to find this new hierusalem , which is above us , within us , and there to dwell . he discovers this city with its citizens in our spirits , and draws us into it . 2. hate sin , and be holy. jesus christ teacheth with a tongue of fire in the heart of man , which melts , and makes new ; which as it teacheth , toucheth , takes hold , consumes the drosse , and refines the gold . 3. cast off your selves , and abide in jesus christ . the teachings of christ run much upon two creations , the one , old ; the other , new ; and a dying to the one , that we may live in the other . take away the earth , and heaven is every where . take away the old appearance of the creature , and christ with god appears . one appearance is the garment spotted with the flesh ; the other is the white rayment . 4. have a beautifull conversation among men . the rule of christ is ; that good men should shine , as lights in the world . light is clear , the same in every posture , and motion . it enlightens , and cheers ; it draws , and directs . it is of the same stuffe , and appearance with heaven . 5. be a servant to all in humility . learn of me , for i am lowly , saith christ , mat. 11. 29. the son of man came not to be served , but to serve , mat. 20. 28. he is likest to the most high , that can descend lowest to serve , and please others in christ . 6. be a father to all in charity . this is a mystery of sweetnesse , which the lord jesus infuseth into the soules of his hearers ; to comprehend all things in one spirit with themselves , by being themselves comprehended in one spirit with god ; to look upon all things as their owne , and the out-goings of their owne spirits , while they are one spirit with jesus christ . many such lessons jesus christ teacheth us ; but they all are easily learn'd and practised , when we thorowly understand those two great lessons of the lovelinesse , and love of jesus christ . he that looks upon the lovelinesse of jesus christ , as he looks , will feel himself by degrees transform'd into the same spirituall beauties , 2 cor. 3. 1. beholding the glory of the lord , we are chang'd into the likenesse of the same image . he that dives into the love of jesus christ will feel himself irresistibly drawn , and forc'd by it , to answer , and imitate it , 2 cor. 5. 14. the love of christ constraineth us . the lovelinesse , and love of the lord jesus fall both into the same path. he that hath found one , hath found both . this is the shortest , sweetest , plainest , and perfectest way to heaven . what shall i now say to conclude this exhortation ? if the lord jesus have been working with me this day , confirming the words , which i have spoken outwardly to your ears , with his words spoken inwardly to your hearts : then i know , your hearts have been powerfully touch'd : and some one among you sweetly affected with jesus christ begins to say : i have hitherto sought my honour , in the glory ; the sweetness of my life , in the pleasures of this world . but doe thou thus still teach me ; ô my iesus ! make me to hear from thy mouth the sound of thy loveliness , and love in my spirit . then shall i have more joy in these things , then ever i have had , when my corne , and oyle have abounded ; the treasures , and delicacies of the flesh . use 4 direction . you shall know the teachings of jesus christ , from all other by these properties : 1. love. 2. life . 3. power . 4. perpetuity . 5. infallibility in his person . 6. demonstration of his doctrine . 1. property : love. the teachings of christ fell upon the soul , like the soft rain upon the tender grasse . the touchings of men have much of their own humours , and passions mingled with them , which often nip the young 〈◊〉 . 〈◊〉 the breathings of christ are soft , and gentle , not quenching any heat , though never so weak , and dark ; but fanning the least smoke , till it be a flame . as the eagle bears her yong ones upon her wing , and so teacheth them to flie : thus doth the lord jesus train us up to spirituality , bearing our infirmities . 2. property : life . jesus christ speaks quickning , creating words . as he instructs , he infuseth a principle suitable to his doctrine . he holds forth a light , and makes a seeing eye . he utters divine mysteries , and makes a hearing eare. he presents love , riches , joy , strength ; and gives a heart to receive it . 3. property : power . jesus christ speaks not words , but things . you have not so learn'd christ , if you have been taught of him , and have learn'd the truth , as it is in him , ephes . 4. 20 , 21. christ doth not teach by signes , but the sabstance it self . he presents the excellencies , of which he discourseth ; he shews them to the life in his own person . he plants them , and sets them in the soule , to grow there . christ so teacheth , that he makes his words , spirit and life , iohn 6. 63. one spirit , and life with himself , and you . he makes these three , one spirit ; the teacher , the truths taught , the disciple , that learns them . 4. property : perpetuity . 't is said of god , that his work is for ever , eccles . so are the teachings of christ for ever . he gives us his spirit to be a treasury , and a remembrancer of all truth to us . he shall bring all things to your mind , iohn . thou hast the words of everlasting life , iohn . the words of christ will live in your spirits , as long as ye live ; in your death ; eternally . 5. property : the infallibility of his person . let god be true , and every man a lyar , rom. 3. 4. nay , man is not onely a lyar , but a lie. surely men of low degree are vanity , and men of high degree are a lie : to be laid in a balance , they are altogether lighter than vanity , psal . 62. 9. man is nothing more than an empty appearance . if he pretend to be , or appear any thing , he makes himself a lie. the wit , strength , excellency of man serve only to make a strong delusion . man hath infallibity no more , then he hath immortality . but jesus christ is more than man. he is god too . god neither tempts any man , nor can be tempted , james 1. 13. jesus christ cannot deceive any man , nor be deceived . if he appear , his appearances are true . if jesus christ say , it is i : the winds of temptation , the waves of doubt obey , and the greatest storm in the soul is silenced into a calme . there remains now only the last property of christ's teachings , which is the principall one . i shall therefore be somewhat the larger upon it . 6. property : demonstration of his doctrines . saint paul testifies of himself , 1 cor. 2. 4. and my preaching was not in the enticing words of man's wisdome , but in the demonstration of the spirit , and of power . when paul preached with an infallibility , it was not paul , but the lord jesus , that spake , and gave a demonstration , of that , which he spake , 1 cor. 7. 10. saint paul makes a three fold opposition : 1. oppos . between words , and power . 2. oppos . between enticing words , and demonstration . 3. oppos . between man's wisdome , and the spirit . enticing words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perswasive words , such , as are able to beget a humane faith to the highest . the demonstrations of christ in his teachings are above , not the rhetorick only , but the philosophy of man. they are more then words , fancy , wit , reason , or wisdome it self ; so far , as man , or any meer creature is capable of them . there are four questions , which being propounded , and answered , will give much light to this scripture , and this property : 1. quest . what is a demonstration ? 2. quest . what is the spirit ? 3. quest . what is the demonstration of the spirit ? 4. quest . how this is appropriated to jesus christ . 1. q. what is a demonstration ? answ . a demonstration is the evidencing of things by an irresistible light , and clearness of conviction . the philosopher teacheth us from the principles of reason , and nature ; that a demonstration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by such truths , as are the first truths in themselves , and most immediate in respect to us . the truths , by which you will demonstrate any thing must be , 1. first truths . 2. immediate truths . 1. first truths : such as have none above , none before them , on which they depend for certainty , and clearness . demonstrating truths must be absolute , unquestionable , such , as no understanding can resist , when they are presented . that which manifests is light , ephes . 5. 13. that which makes clearly manifest without any deniall , or doubt , is light , in which there is no darkness , as s. john speaks of god , 1 j. 1. 5. such a light must that be , which carries a demonstration along with it . it must be the originall , and measure of all truth , as light is of colours . it must have pleni-potency , an all-sufficiency , a divinity of certainty , and clearnesse , in , and of it self . no other thing can ever make the soul fully sure , without trembling , or wavering . a man must be of necessity double-minded , and like a wave of the sea , as saint james speaks , iames 1. till he come to the corner stone , the bottom reason of truth , because the whole building of truth stands on this . that only is a demonstrating principle , an assuring , a quieting truth , which is so first of all , that there lies no appeale from it to any : it self being the fountain , which gives testimony to all truths , but receives , or needs a testimony from none . 2. immediate truths . these are such , as have an immediate vnion with the soul , that there may be no dispute about their evidence ▪ or diminution , or danger of corruption by any second hand . saint paul calls it a demonstration of power , when the first light , the first truths communicate themselves nakedly , to the naked soule of man , both being uncloth'd of any intervening representations , or reports . thus the soul receives the light of truth in the dignity of its strength , in the excellenty of its might , as iacob speaks of his first-born . the power of truth is the first , and highest appearance , which is proper , perfect , substantiall . all inferiour appearances are truth in its weakness , and shadowy . god made man , and woman one , that they might have a holy seed , ( a sead of god , in the hebrew ) malac. 2. 15. the first truth , as the man , the soule , as the woman must be espoused , and married , joyn'd without a deputy , or a third ; they must be immediately , entirely one ; that they may have a seed of god , a race of truths cleer , and sure , having the full brightnesse of a demonstration shining in their faces . if any thing come between your understanding , or belief ▪ and the first truths : you doe not trust to their testimony , but to the report of some other thing concerning them . the men of samaria said to the woman , now we believe , not because of thy saying . for we have heard him our selves , and know , that this is indeed the christ , the saviour of the world , iohn 4. 42. if thy soul will have any one truth in the demonstration of power : it must be able to say to the principle of truth , the highest truth , now i believe , not because of any other testimony , proof , or evidence . for i have heard , and seen , and handled thee in my self ; and so i know , that thou art indeed ( in substance , and power ) the anointing truth , the only light and anointing of all truths . 2. quest . what is the spirit ? answ . the spirit is a name of essence , or subsistence in god ; of the divine nature , or one of the three divine persons . i wil speak of it now , as it signifies the essence , or nature of god. god is a spirit , and they , that worship him , must worship him in spirit , and truth , iohn 4. 24. the spirit is god unveil'd , and shining out in his true appearance , above all the shadows , types , and images of him in the creatures . the flesh profits not , but the spirit quickneth , ioh. 6. 63. thus our saviour opposeth the created and uncreated part of things in his owne person under the names of flests , and spirit . divines say that every creature , even the highest a●●el hath something of materiality , darknesse , grosnesse , composition , carnality ; and so it is flesh ; compared with god , who only is a spirit ; as the spirit is a name of unity , simplicity , purity . the spirit then is god in the simplicity of his own person , abstracted from all mixture , or composition with the creature . 3. quest . what is the demonstration of the spirit ? god in his spirituall appearance to the soul is the first truth . for he is above all. he is the immediate truth . for he alone is most intimate with all things . nothing can unite it selfe to the soul , so inwardly , so immediately , as god : for all things are by him. this is the onely demonstration of every , of any truth , the spirituall appearance of god in the soul , holding forth that truth in his own light. when saint paul had spoken of the demonstration of the spirit , he adds , that your faith might be not in the wisdome of men , but in the power of god , 1 cor. 2. 5. the demonstration of the spirit is above nature , reason , and all principles of wisdome , or truth in any creature . it is the power of god , as god ; bringing forth the discovery of himself ; and all truths , as particular discoveries in that vniversall one ; like branches in the stock of a tree ; or beames in the body of the sun. in thy light shall we see light , psal . 36. 9. in the manifestation of god within us shall we see the manifestation of each truth . you are light in the lord , ephes . 5. 8. every person , every appearance is light , hath a power of evidencing , and manifesting it self , so far only , as it is in the light of god. 4. quest . how is the demonstration of the spirit appropriated to jesus christ ? answ . saint paul shall answer this question , acts 3. 3. having received of the father the promise of the holy ghost , he hath shed forth this , which we now see . the spirituall manifestation of god is the onely distinguishing character , the demonstration of every spirituall truth . this appearance is the promise , the great , and last promise of the father ; the great , and last expectation of all the saints . the lord jesus received this manifestation of god in the person of the holy ghost immediately . we all receive it , or wait for it in the person of jesus christ by his mediation . this spirit , or this spirituall shining out of the divine majesty is the onely seale of truth , ephes . 1. 13. ye were sealed with that holy spirit of promise : in the former part of the verse were these words , after that ye received the word of truth . they were sealed , that is , the truth of the gospel was sealed in , and to , and on them by the seale of the spirit , which is , the ingraving of the first truth , upon each truth , or heart . the lord jesus is the angel , that hath this seale of the living god in his hand , revel . 7. 2. for he himself is first sealed with it , and all other members of this truth , or disciples of this master are sealed by and in him. him hath the father sealed , joh. 6. 27. the father is the sealer primitively , by power , and authority . the son , as he is the second person in the trinity is the image , which the father sets on , when he seals , heb. 1. 3. the expresse image of his person : the sealing image . the holy spirit is the impression of this image in , and by the father . in this sense the holy ghost is said to be received ; as the wax receives impression of the image in sealing . so he is called the sealing , wherewith we are sealed , in that fore-quoted place of the ephesians . the person of the lord jesus , as he is mediatour , god-man , is the sealer by place , and office , or deputation of the father . he is the seale , as he is god. he hath the sealing power , for he hath the spirit . he is the sealed one , as he is man in union with god. every person , or appearance is sealed , onely , as it is in union with him , in whom ye were sealed , &c. ephes . 1. the glorified humanity of our saviour is , as fine gold : his divinity , the image : the holy spirit , the impression , the ingraving , the union of this image on the gold , and on every other piece , or matter from that gold by fixing it strongly , and immediately on each piece . thus are truths coyned , that they may be currant ; thus are they sealed , that they may be sure : thus doth jesus christ demonstrate his doctrines in the soule , by shewing himself in them ; and the father , the first glory of the godhead in himself , 2 cor. 4. 6. god hath shined into our hearts the light of the knowledge of the glory of god in the face of jesus christ . thus much for this vse , the way of discerning the teachings of christ , and distinguishing them from all other teachings in the soule . use 5 consolation . i will conclude all briefly with four consolations for the disciples of christ . 1. consolat : your master teacheth the sweetest , and surest things by afflictions , job 33. 16. elthu speaks of god's opening ( or uncovering , unveiling ) the ears of men , and sealing their instruction . he tels you that god doth this by dreams , or visions , when men slumber on their beds , v. 15. he reckons up another may be chastenings , and strong pain , v. 19. jesus christ makes one darknesse to cure another : the darknesse of affliction , the darknesse of a fleshly mind . our heavenly master teares that vaile , which lies on our ears , and hearts , by the sharpnesse of our sufferings ; then he lets in upon us the sweet discoveries of god , and his kingdome . he seals these in the night of our trouble by the sun-shine of the godhead breaking from his own face ; and makes them sure by setting upon them the image of the eternall day in his owne person . he makes the defacing of all worldly images , the darkning , and putting out of all earthly light ; his blessed advantage for the bringing into our spirits this image , and light. 2. consolat : your master teacheth you a conformity to himself by your crosses : nay , not onely so , but a fellowship also with him , rom. 6. 5. if we have been planted together ( that is , with jesus christ ) into the likeness of his death . what comfortable cordialls are those teachings , which instruct us so in a right , and sweet understanding of all our sufferings ; that we enjoy them , as a representation of our saviour , and a partnership with our saviour , in our selves ? 3. consolat : your master teacheth you to see your conquest over the world by the crosse . heb. 12. 27. this once more , signifieth the removing those things , which are shaken , as of things , that are made ; that those things , which cannot be shaken , may remaine . jesus christ readeth such a lecture , as this , upon the shaking , or ruining of any of our earthly comforts : be of good cheer ; this fleshly appearance tempts you to folly , betraies you to fears , and miseries . it lets the heavenly appearance of things from discovering it self to you , and it will let , till it be taken out of the way . but if this fleshly image go away by being crucified ; then will the comforter come , the spirituall manifestations of god , which shall continue with you for ever . 4. consolat : your master teacheth you to read a heavenly glory , in earthly troubles , joh. 13. 32. if god be glorified in the son of man ( that is , by forming upon thee those images in flesh , of the utmost , and last varieties of highest glory , which are afflictions : ) then shall he glorifie thee in himselfe , and straight way he will glorifie thee , that is , then is god now finishing thy pilgrimage thorow this inferiour , fleshly image , and even presently taking thee out of it into the glory it self . there thou shalt see that dark image , affliction , in that light of its primitive glory ▪ and in the meane time thou seest it , as an image of that glory . finis . a sermon preached before the honourable house of commons at westminster, march 31, 1647 by r. cudworth ... cudworth, ralph, 1617-1688. this text is an enriched version of the tcp digital transcription a35343 of text r22606 in the english short title catalog (wing c7469). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 108 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35343 wing c7469 estc r22606 12233723 ocm 12233723 56665 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35343) transcribed from: (early english books online ; image set 56665) images scanned from microfilm: (early english books, 1641-1700 ; 138:8) a sermon preached before the honourable house of commons at westminster, march 31, 1647 by r. cudworth ... cudworth, ralph, 1617-1688. [10], 82, [1] p. printed by roger daniel ..., cambridge : 1647. reproduction of original in thomason collection, british library. eng jesus christ -example -sermons. sermons, english. a35343 r22606 (wing c7469). civilwar no a sermon preached before the honourable house of commons, at westminster, march 31. 1647. by r. cudworth, b.d. cudworth, ralph 1647 21142 5 105 0 0 0 0 52 d the rate of 52 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2005-03 emma (leeson) huber sampled and proofread 2005-03 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a sermon preached before the honourable house of commons , at westminster , march 31. 1647. by r. cudworth , b. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cambridge . printed by roger daniel , printer to the universitie . 1647. to the honourable house of commons . the scope of this sermon , which not long since exercised your patience ( worthy senatours ) was not to contend for this or that opinion ; but onely to perswade men to the life of christ , as the pith and kernel of all religion . without which , i may boldly say , all the severall forms of religion in the world , though we please our selves never so much in them , are but so many severall dreams . and those many opinions about religion , that are every where so eagerly contended for on all sides , where this doth not lie at the bottome , are but so many shadows fighting with one another : so that i may well say , of the true christian , that is indeed possessed of the life of christianity , in opposition to all those that are but lightly tinctured with the opinions of it , in the language of the poet , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} wherefore i could not think any thing else , either more necessary for christians in generall , or more seasonable at this time , then to stirre them up to the reall establishment of the righteousnesse of god in their hearts , and that participation of the divine nature , which the apostle speaketh of . that so they might not content themselves , with mere phancies and conceits of christ , without the spirit of christ really dwelling in them , and christ himself inwardly formed in their hearts . nor satisfie themselves , with the mere holding of right and orthodox opinions , as they conceive ; whilest they are utterly devoid within of that divine life , which christ came to kindle in mens souls ; and therefore are so apt to spend all their zeal upon a violent obtruding of their own opinions and apprehensions upon others , which cannot give entertainment to them : which , besides its repugnancy to the doctrine and example of christ himself , is like to be the bellows , that will blow a perpetuall fire of discord and contention , in christian commonwealths : whilest in the mean time , these hungry , and starved opinions , devoure all the life and substance of religion , as the lean kine , in pharaohs dream , did eat up the fat . nor lastly , please themselves , onely in the violent opposing of other mens superstitions , according to the genious of the present times ; without substituting in the room of them , an inward principle of spirit , and life , in their own souls : for i fear many of us that pull down idols in churches , may set them up in our hearts ; and whilest we quarrel with painted glasse , make no scruple at all , of entertaining many soul lusts in our souls , and committing continuall idolatry with them . this in generall , was the designe of this following discourse , which you were pleased ( noble senatours ) not onely to expresse your good acceptance of ; but also to give a reall signification of your great undeserved favour to the authour of it . who therefore cannot , but as the least expression of his thankfulnesse , humbly devote it to you ; presenting where again to your eye , in the same form , in which it was delivered to your eare . desirous of nothing more , then that it might be some way usefull to you , to kindle in you , the life and heat of that , which is endeavoured here , to be described upon paper : that you may expresse it , both in your private conservations , and likewise in all your publick emploiments for the common-wealth . that you may , by your kindly influence , effectually encourage all goodnesse : and by vertue of your power and authority ( to use the phrase of solomon ) scatter away all evil with your eye , as the sun by his beams scattereth the mists and vapours . that from you , judgement may runne down like waters , and righteousnesse like a mighty stream , to refresh this whole land , that thirsteth after them . which , whilest you distribute them plentifully to others , will bestow , both strength and honour to your selves . for iustice and righteousnesse are the establishment of every throne , of all civil power , and authority ; and if these should once forsake it , though there be lions to support it , it could not stand long . these , together with a good peace , well setled in a common-wealth , are all the outward felicity we can expect , till that happy time come , which the prophet foretelleth , and is therefore more then a platonicall idea ; when , the wolf shall dwell with the lamb , and the leopard shall lie down with the kid ; and the calfe , and the young lion , and the fatling together , and a little child lead them : when , the sucking child shall play on the hole of the aspe , and the weaned child shall put his hand on the cockatrice den : when , they shall not hurt nor destroy in all gods holy mountaine ; for the earth shall be full of the knowledge of the lord , as the waters cover the sea . i have but one word more , if you please to give me leave ; that after your care for the advancement of religion , and the publick good of the common-wealth , you would think it worthy of you , to promote ingenuous learning , and cast a favourable influence upon it . i mean not , that onely , which furnisheth the pulpit , which you seem to be very regardfull of ; but that which is more remote from such popular use , in the severall kinds of it , which yet are all of them , both very subservient to religion , and usefull to the common-wealth . there is indeed a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the philosopher tells us , a bastardly kind of literature , and a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the apostle instructeth us , a knowledge falsely so called ; which deserve not to be pleaded for . but the noble and generous improvement of our understanding faculty , in the true contemplation of the wisdome , goodnesse , and other attributes of god , in this great fabrick of the universe , cannot easily be dismanaged , without a blemish cast upon the maker of it . doubtlesse , we may as well enjoy , that which god hath communicated of himself to the creatures , by this larger faculty of our understandings , as by those narrow and low faculties of our senses ; and yet no body counts it to be unlawfull , to hear a lesson plaied upon the lute or to smell at a rose . and these raised improvements of our naturall understandings , may be as well subservient and subordinate , to a divine light in our minds , as the naturall use of these outward creatures here below , to the life of god in our hearts . nay , all true knowledge , doth of it self naturally tend to god , who is the fountain of it : and would ever be raising of our souls up , upon its wings thither , did not we {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} detain it , and hold it down , in unrighteousnesse , ●● the apostle speaketh . all philosophy to a wise man , to a truly sanctified mind , as he in plutarch speaketh , is but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matter for divinity to work upon . religion is the queen of all those inward endowments of the soul , and all pure naturall knowledge , all virgin and underflowred arts & sciences are her handmaids , that rise up and call her blessed . i need not tell you , how much the skill of toungues and languages , besides the excellent use of all philology in generall , conduceth to the right understanding of the letter of sacred writings , on which the spiritual notions must be built ; for none can possibly be ignorant of that , which have but once heard of a translation of the bible . the apostle exhorteth private christians , to whatsoever things are lovely , whatsoever things are of good report ; if there be any vertue , if there be any praise , to think on those things ; and therefore it may well become you , ( noble gentlemen ) in your publick spheare , to encourage so noble a thing as knowledge is , which will reflect so much lustre and honour back again upon your selves . that god would direct you in all your counsels , and still blesse you and prosper you , in all your sincere endeavours , for the publick good , is the hearty prayer of your most humble servant , ralph cudworth . i. john ii . 3 , 4. and hereby we do know that we know him , if we keep his commandments . he that saith , i know him , and keepeth not his commandments , is a liar , and the truth is not in him . we have much enquiry concerning knowledge in these latter times . the sonnes of adam are now as busie as ever himself was , about the tree of knowledge of good and evil , shaking the boughs of it , and scrambling for the fruit : whilest , i fear , many are too unmindfull of the tree of life . and though there be now no cherubims with their flaming swords , to fright men off from it ; yet the way that leads to it seems to be solitary and untrodden , as if there were but few that had any mind to tast of the fruit of it . there be many that speak of new glimpses , and discoveries of truth , of dawnings of gospel-light ; and no question , but god hath reserved much of this for the very evening and sun-set of the world , for in the latter dayes knowledge shall be increased : but yet i wish we could in the mean time see that day to dawn , which the apostle speaks of , and that day-starre to arise in mens hearts . i wish whilest we talk of light , and dispute about truth , we could walk more as children of the light . whereas if s. johns rule be good here in the text , that no man truly knows christ , but he that keepeth his commandments ; it is much to be suspected , that many of us which pretend to light , have a thick and gloomy darknesse within over-spreading our souls . there be now many large volumes and discourses written concerning christ , thousands of controversies discussed , infinite problems determined concerning his divinity , humanity , union of both together ; and what not ? so that our bookish christians , that have all their religion in writings and papers , think they are now compleatly furnished with all kind of knowledge concerning christ ; and when they see all their leaves lying about them , they think they have a goodly stock of knowledge and truth , and cannot possibly misse of the way to heaven ; as if religion were nothing but a little book-craft , a mere paper-skill . but if s. johns rule here be good , we must not judge of our knowing of christ , by our skill in books and papers , but by our keeping of his commandments . and that i fear will discover many of us ( notwithstanding all this light which we boast of round about us ) to have nothing but egyptian darknesse within upon our hearts . the vulgar sort think that they know christ enough , out of their creeds and catechismes , and confessions of faith : and if they have but a little acquainted themselves with these , and like parrets conned the words of them , they doubt not but that they are sufficiently instructed in all the mysteries of the kingdome of heaven . many of the more learned , if they can but wrangle and dispute about christ , imagine themselves to be grown great proficients in the school of christ . the greatest part of the world , whether learned or unlearned , think , that there is no need of purging and purifying of their hearts , for the right knowledge of christ and his gospel ; but though their lives be never so wicked , their hearts never so foul within , yet they may know christ sufficiently out of their treatises and discourses , out of their mere systems and bodies of divinity ; which i deny not to be usefull in a subordinate way : although our saviour prescribeth his disciples another method , to come to the right knowledge of divine truths , by doing of gods will ; he that will do my fathers will ( saith he ) shall know of the doctrine whether it be of god . he is a true christian indeed , not he that is onely book-taught , but he that is god-taught ; he that hath an unction from the holy one ( as our apostle calleth it ) that teacheth him all things ; he that hath the spirit of christ within him , that searcheth out the deep things of god : for as no man knoweth the things of a man , save the spirit of man which is in him , even so the things of god knoweth no man but the spirit of god . inke and paper can never make us christians , can never beget a new nature , a living principle in us ; can never form christ , or any true notions of spirituall things in our hearts . the gospel , that new law which christ delivered to the world , it is not merely a letter without us , but a quickning spirit within us . cold theorems and maximes , dry and jejune disputes , lean syllogisticall reasonings , could never yet of themselves beget the least glympse of true heavenly light , the least sap of saving knowledge in any heart . all this is but the groping of the poore dark spirit of man after truth , to find it out with his own endeavours , and feel it with his own cold and benummed hands . words and syllables which are but dead things , cannot possibly convey the living notions of heavenly truths to us . the secret mysteries of a divine life , of a new nature , of christ formed in our hearts ; they cannot be written or spoken , language and expressions cannot reach them ; neither can they ever be truly understood , except the soul it self be kindled from within , and awakened into the life of them . a painter that would draw a rose , though he may flourish some likenesse of it in figure and colour , yet he can never paint the sent and fragrancy ; or if he would draw a flame , he cannot put a constant heat into his colours , he cannot make his pensil drop a sound , as the echo in the epigramme mocks at him — si vis similem pingere , pinge sonum . all the skill of cunning artizans and mechanicks , cannot put a principle of life into a statue of their own making . neither are we able to inclose in words and letters , the life , soul , and essence of any spirituall truths ; & as it were to incorporate it in them . some philosophers have determined , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vertue cannot be taught by any certain rules or precepts . men and books may propound some directions to us , that may set us in such a way of life and practice , as in which we shall at last find it within our selves , and be experimentally acquainted with it : but they cannot teach it us like a mechanick art or trade . no surely , there is a spirit in man : and the inspiration of the almighty giveth this understanding . but we shall not meet with this spirit anywhere , but in the way of obedience : the knowledge of christ , and the keeping of his commandments , must alwayes go together , and be mutuall causes of one another . hereby we know that we know him , if we keep his commandments . he that saith , i know him , and keepeth not his commandments , is a liar , and the truth is not in him . i come now unto these words themselves , which are so pregnant , that i shall not need to force out any thing at all from them : i shall therefore onely take notice of some few observations , which drop from them of their own accord , and then conclude with some application of them to our selves . first then , if this be the right way and methode of discovering our knowledge of christ , by our keeping of his commandments ; then we may safely draw conclusions concerning our state and condition , from the conformity of our lives to the will of christ . would we know whether we know christ aright , let us consider whether the life of christ be in us . qui non habet vitam christi , christum non habet ; he that hath not the life of christ in him , he hath nothing but the name , nothing but a phansie of christ , he hath not the substance of him . he that builds his house upon this foundation ; not an airy notion of christ swimming in his brain , but christ really dwelling and living in his heart ; as our saviour himself witnesseth , he buildeth his house upon a rock ; and when the flouds come , and the winds blow , and the rain descends , and beats upon it , it shall stand impregnably . but he that builds all his comfort upon an ungrounded perswasion , that god from all eternity hath loved him , and absolutely decreed him to life and happinesse , and seeketh not for god really dwelling in his soul ; he builds his house upon a quicksand , and it shall suddenly sink and be swallowed up : his hope shall be cut off , & his trust shall be a spiders web ; he shall lean upon his house , but it shall not stand , he shall hold it fast but it shall not endure . we are no where commanded to pry into these secrets , but the wholesome counsell and advise given us , is this ; to make our calling and election sure . we have no warrant in scripture , to peep into these hidden rolls and volumes of eternity , and to make it our first thing that we do when we come to christ , to spell out our names in the starres , and to perswade our selves that we are certainly elected to everlasting happinesse : before we see the image of god , in righteousnesse and true holinesse , shaped in our hearts . gods everlasting decree , is too dazeling and bright an object for us at first to set our eye upon : it is far easier and safer for us to look upon the raies of his goodnesse and holinesse as they are reflected in our own hearts ; and there to read the mild and gentle characters of gods love to us , in our love to him , and our hearty compliance with his heavenly will : as it is safer for us if we would see the sunne , to look upon it here below in a pale of water ; then to cast up our daring eyes upon the body of the sun it self , which is too radiant and scorching for us . the best assurance that any one can have of his interest in god , is doubtlesse the conformity of his soul to him . those divine purposes , whatsoever they be are altogether unsearchable and unknowable by us , they lie wrapt up in everlasting darknesse , and covered in a deep abysse ; who is able to fathom the bottome of them ? let us not therefore make this out first attempt towards god and religion , to perswade our selves strongly of these everlasting decrees : for if at our first flight we aime so high , we shall happily but scorch our wings , and be struck back with lightning , as those giants of old were , that would needs attempt to invade and assault heaven . and it is indeed a most giganticall essay , to thruft our selves so boldly into the lap of heaven ; it is the pranck of a nimrod , of a mighty hunter thus rudely to deal with god , and to force heaven and happinesse before his face whether he will or no . the way to obtain a good assurance indeed of our title to heaven , is not to clamber up to it , by a ladder of our own ungrounded perswasions ; but to dig as low as hell by humility and self-denyall in our own hearts : and though this may seem to be the furthest way about ; yet it is indeed the neerest , and safest way to it . we must {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the greek epigramme speaks , ascend downward , & descend upward ; if we would indeed come to heaven , or get any true perswasion of our title to it . the most gallant and triumphant confidence of a christian , riseth safely and surely upon this low foundation , that lies deep under ground ; and there stands firmely and stedfastly . when our heart is once tuned in , to a conformity with the word of god , when we feel our will , perfectly to concurre with his will , we shal then presently perceive a spirit of adoption within our selves , teaching us to cry abba . father . we shall not then care for peeping into those hidden records of eternity , to see whether our names be written there in golden characters : no , we shall find a copy of gods thoughts concerning us , written in our own breasts . there we may read the characters of his favour to us , there we may feel an inward sense of his love to us , flowing out of our hearty and unfained love to him . and we shall be more undoubtedly perswaded of it , then if any of those winged watchmen above , that are privie to heavens secrets , should come & tel us ; that they saw our names enrolled in those volumes of eternity . whereas on the contrary ; though we strive to perswade our selves never so confidently , that god from all eternity hath loved us , and elected us to life and happinesse , if we do yet in the mean time entertain any iniquity within our hearts , and willingly close with any lust ; do what we can , we shall find many a cold qualme ever now and then seizing upon us at approching dangers ; and when death it self shall grimly look us in the face , we shall feel our hearts even to die within us , and our spirits quite faint away , though we strive to raise them and recover them never so much , with the strong waters and aqua vitae of our own ungrounded presumptions . the least inward lust willingly continued in , will be like a worme , fretting the gourd of our jolly confidence , and presumptuous perswasion of gods love , and alwayes gnawing at the root of it : and though we strive to keep it alive , and continually besprinkle it with some dews of our own ; yet it will alwayes be dying and withering in our bosomes . but a good conscience within , will be alwayes better to a christian , then health to his navell , and marrow to his bones ; it will be an everlasting cordiall to his heart : it will be softer to him then a bed of doune , and he may sleep securely upon it , in the midst of raging and tempestuous seas ; when the winds bluster , and the waves beat round about him . a good conscience , is the best looking-glasse of heaven ; in which the soul may see god's thoughts and purposes concerning it , as so many shining starres reflected to it . hereby we know that we know cbrist , hereby we know that christ loves us , if we keep his commandments . secondly , if hereby onely we know that we know christ , by our keeping his commandments ; then the knowledge of christ doth not consist merely in a few barren notions , in a form of certain dry and saplesse opinions . christ came not into the world to fil our heads with mere speculations ; to kindle a fire of wrangling and contentious dispute amongst us , and to warm our spirits against one another with nothing but angry & peevish debates , whilst in the mean time our hearts remain all ice within towards god , and have not the least spark of true heavenly fire to melt and thaw them . christ came not to possesse our brains onely with some cold opinions , that send down nothing but a freezing and benumming influence upon our hearts . christ was vitae magister , not scholae : and he is the best christian , whose heart beats with the truest pulse towards heaven ; not he whose head spinneth out the finest cobwebs . he that endeavours really to mortifie his lusts , and to comply with that truth in his life , which his conscience is convinced of ; is neerer a christian , though he never heard of christ ; then he that believes all the vulgar articles of the christian faith , and plainly denyeth christ in his life . surely , the way to heaven that christ hath taught us , is plain and easie , if we have but honest hearts : we need not many criticismes , many school-distinctions , to come to a right understanding of it . surely , christ came not to ensnare us and intangle us with captious niceties , or to pusle our heads with deep speculations , and lead us through hard and craggie notions into the kingdome of heaven . i perswade my self , chat no man shall ever be kept out of heaven , for not comprehending mysteries that were beyond the reach of his shallow understanding ; if he had but an honest and good heart , that was ready to comply with christs commandments . say not in thins heart , who shall ascend into heaven ? that is , with high speculations to bring down christ from thence : or , who shall descend into the abysse beneath ? that is with deep searching thoughts to fetch up christ from thence : but loe , the word is nigh thee , even in thy mouth , and in thy heart . but i wish , it were not the distemper of our times , to scare and fright men onely with opinions , and make them onely solicitous about the entertaining of this and that speculation , which will not render them any thing the better in their lives , or the liker unto god ; whilst in the mean time there is no such care taken about keeping of christs commandments , and being renewed in our minds according to the image of god , in righteousnesse and true holinesse . we say , loe , here is christ ; and loe , there is christ , in these and these opinions ; whereas in truth , christ is neither here , nor there , nor anywhere ; but where the spirit of christ , where the life of christ is . do we not now adayes open and lock up heaven , with the private key of this and that opinion , on of our own according to our severall fancies as we please ? and if any one observe christs commandments never so sincerely , and serve god , with faith and a pure conscience , that yet happely skils not of some contended for opinions , some darling notions ; he hath not the right shibboleth , he hath not the true watch-word ; he must not passe the guards into heaven . do we not make this and that opinion , this and that outward form , to be the wedding-garment , and boldly sentence those to outer darknesse , that are not invested therewith ? whereas every true christian , finds the least dram of hearty affection towards god , to be more cordiall and sovereign to his soul ; then all the speculative notions , and opinions in the world : and though he study also to inform his understanding aright , and free his mind from all errour and misapprehensions ; yet it is nothing but the life of christ deeply rooted in his heart which is the chymicall elixer that he feeds upon . had he all faith that he could remove mountains ( as s. paul speaks ) had he all knowledge , all tongues and languages ; yet he prizeth one dram of love beyond them all . he accounteth him that feeds upon mere notions in religion , to be but an aiery and chamelion-like christian . he findeth himself now otherwise rooted and centred in god , then when he did before merely contemplate and gaze upon him : he tasteth and relisheth god within himself , he hath quendam saporem dei , a certain savour of him ; whereas before he did but rove and guesse at random at him . he feeleth himself safely anchored in god , and will not be disswaded from it ; though perhaps he skill not many of those subtleties , which others make the alpha and omega of their religion . neither is he scared with those childish affrightments , with which some would force their private conceits upon him ; he is above the superstitious dreading of mere speculative opinions ; as well as the superstitious reverence of outward ceremonies : he cares not so much for subtlety , as for soundnesse and health of mind . and indeed , as it was well spoken by a noble philosopher , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that without purity and virtue god is nothing but an empty name ; so it is as true here , that without obedience to christs commandments , without the life of christ dwelling in us , whatsoever opinions we entertain of him , christ is but onely named by us , he is not known . i speak not here against a free and ingenuous enquiry into all truth , according to our severall abilities and opportunities , i plead not for the captivating and enthralling of our judgements to the dictates of men , i do not disparage the naturall improvement of our understanding faculties by true knowledge , which is so noble and gallant a perfection of the mind : but the thing which i aime against is , the dispiriting of the life and vigour of our religion , by dry speculations , and making it nothing but a mere dead scheleton of opinions , a few dry bones without any flesh and sinews tyed up together : and the misplacing of all our zeal upon an eager prosecution of these , which should be spent to better purpose upon other objects . knowledge indeed is a thing farre more excellent then riches , outward pleasures , worldly dignities , or any thing else in the world besides holinesse , and the conformity of our wills to the will of god : but yet our happinesse consisteth not in it , but in a certain divine temper & constitution of soul which is farre above it : but it is a piece of that corruption that runneth through humane nature , that we naturally prize truth , more then goodnesse ; knowledge , more then holinesse . we think it a gallant thing to be fluttering up to heaven with our wings of knowledge and speculation : whereas the highest mystery of a divine life here , and of perfect happinesse hereafter , consisteth in nothing but mere obedience to the divine will . happinesse is nothing but that inward sweet delight , that will arise from the harmonious agreement between our wills and gods will . there is nothing contrary to god in the whole world , nothing that fights against him but self-will . this is the strong castle , that we all keep garrison'd against heaven in every one of our hearts , which god continually layeth siege unto : and it must be conquered and demolished , before we can conquer heaven . it was by reason of this self-will , that adam fell in paradise ; that those glorious angels , those morning-starres , kept not their first station but dropt down from heaven like falling starres , and sunk into this condition of bitternesse , anxiety , and wretchednesse in which now they are . they all intangled themselves with the length of their own wings , they would needs will more and otherwise then god would will in them : and going about to make their wills wider , and to enlarge them into greater amplitude ; the more they strugled , they found themselves the faster pinioned , & crowded up into narrownesse and servility ; insomuch that now they are not able to use any wings at all , but inheriting the serpents curse , can onely creep with their bellies upon the earth . now our onely way to recover god & happines again , is not to soar up with our understandings , but to destroy this self-will of ours : and then we shall find our wings to grow again , our plumes fairly spread , & our selves raised aloft into the free aire of perfect liberty which is perfect happinesse . there is nothing in the whole world able to do us good or hurt , but god and our own will ; neither riches nor poverty , nor disgrace nor honour , neither life nor death , nor angels nor divels ; but willing or not-willing as we ought to do . should hell it self shoot all its fiery darts against us , if our will be right , if it be informed by the divine will ; they can do us no hurt ; we have then , ( if i may so speak , ) an inchanted shield that is impenetrable , and will beate off all . god will not hurt us , and hell cannot hurt us , if we vvill nothing but vvhat god wills . nay , then we are acted by god himself , and the whole divinity floweth in upon us ; and where we have cashiered this self-will of ours , which did but shackle and confine our soules , our wills shall then become truly free , being widened and enlarged to the extent of gods own will . hereby we know that we know christ indeed , not by our speculative opinions concerning him , but by our keeping of his commandments . thirdly , if hereby we are to judge whether we truly know christ , by our keeping of his commandments ; so that he that saith he knoweth him , and keepeth not his commandments , is a lyar ; then , this was not the plot and designe of the gospel , to give the world an indulgence to sin , upon what pretence soever . though we are too prone , to make such miscōstructions of it : as if god had intended nothing else in it , but to dandle our corrupt nature , and contrive a smooth and easie way for us to come to happinesse , without the toilsome labour of subduing our lusts and sinfull affections . or , as if the gospel were nothing else but a declaration to the world , of gods ingaging his affections from all eternity , on some particular persons , in such a manner , as that he would resolve to love them , and dearly embrace them , though he never made them partakers of his image in righteousnesse and true holinesse : and though they should remain under the power of all their lusts , yet they should still continue his beloved ones , and he would notwithstanding , at last bring them undoubtedly into heaven . which is nothing else , but to make the god that we worship , the god of the new testament , a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an accepter of persons : and one that should encourage that in the world which is diametrally opposite to gods own life and being . and indeed nothing is more ordinary , then for us to shape out such monstrous and deformed notions of god unto our selves , by looking upon him through the coloured medium of our own corrupt hearts , and having the eye of our soul tinctured by the suffusions of our own lusts . and therefore , because we mortalls can fondly love and hate , and sometimes , hug the very vices , of those to whom our affections are engaged , and kisse their very deformities ; we are so ready to shape out a deity like unto our selves , and to fashion out such a god , as will in christ at least , hug the very wickednesse of the world : and in those that be once his own , by i know not what , fond affection , appropriated to himself , connive at their very sinnes , so that they shall not make the least breach betwixt himself and them . truly , i know not whether of the two , be the worse idolatry , and of the deeper stain ; for a man to make a god out of a piece of wood , and fall down unto it and worship it , and say , deliver me , for thou art my god , as it is expressed in the prophet isaiah ; or to set up such an idol-god of our own imagination as this is , fashioned out according to the similitude of our own fondnesse and wickednesse : and when we should paint out god with the liveliest colours , that we can possibly borrow from any created being , with the purest perfections that we can abstract from them ; to draw him out thus with the blackest coal of our own corrupt hearts ; and to make the very blots and blurs of our own souls , to be the letters , which we spell out his name by . thus do we that are children of the night , make black and ugly representations of god unto our selves , as the ethiopians were wont to do , copying him out according to our own likenesse ; and setting up that unto our selves for a god , which we love most dearly in our selves , that is , our lusts. but there is no such god as this anywhere in the world , but onely in some mens false imaginations , who know not all this while , that they look upon themselves instead of god , and make an idol of themselves , which they vvorship and adore for him ; being so full of themselves , that vvhatsoever they see round about them , even god himself , they colour vvith their ovvn tincture : like him that aristotle speaks of , that vvheresoever he vvent , and vvhatsoever he looked upon , he savv still his ovvn face , as in a glasse , represented to him . and therefore it is no vvonder if men seem naturally more devoutly affected tovvard such an imaginary god , as we have now described , then to the true reall god , clothed with his own proper attributes ; since it is nothing but an image of themselves , which narcissus-like they fall in love with : no wonder if they kisse and dandle such a baby-god as this , which like little children , they have dressed up out of the clouts of their own fond phancies , according to their own liknesse , of purpose that they might play and sport with it . but god will ever dwell in spotlesse light , howsoever we paint him and disfigure him here below : he will still be circled about , with his own raies of unstained and immaculate glory . and though the gospel be not god , as he is in his own brightnesse , but god vailed and masked to us , god in a state of humiliation , and condescent , as the sun in a rainbow ▪ yet it is nothing else but a clear and unspotted mirrour of divine holinesse , goodnesse , purity ; in which attributes lies the very life and essence of god himself . the gospel is nothing else , but god descending into the world in our form , and conversing with us in our likenesse ; that he might allure , and draw us up to god , and make us partakers of his divine form . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as athanasius speaks ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} god was therefore incarnated and made man , that he might deifie us , that is , ( as s. peter expresseth it ) make us partakers of the divine nature . now , i say , the very proper character , and essentiall tincture of god himself , is nothing else but goodnesse . nay , i may be bold to adde , that god is therefore god , because he is the highest and most perfect good : and good is not therefore good , because god out of an arbitrary will of his , would have it so . whatsoever god doth in the world , he doth it as it is suitable to the highest goodnesse ; the first idea , and fairest copy of which is his own essence . vertue and holinesse in creatures , as plato well discourseth in his euthyphro , are not therefore good , because god loveth them , and will have them be accounted such ; but rather , god therefore loveth them because they are in themselves simply good . some of our own authors , go a little further yet , and tell us ; that god doth not fondly love himself , because he is himself , but therefore he loveth himself because he is the highest and most absolute goodnesse : so that if there could be any thing in the world better then god , god would love that better then himself : but because he is essentially the most perfect good ; therefore he cannot but love his own goodnesse , infinitely above all other things . and it is another mistake which sometimes we have of god , by shaping him out according to the model of our selves , when we make him nothing but a blind , dark , impetuous self will , running through the world ; such as we our selves are furiously acted with , that have not the ballast of absolute goodnesse to poize and settle us . that i may therefore come nearer to the thing in hand : god who is absolute goodnesse , cannot love any of his creatures & take pleasure in them , without bestowing a communication of his goodnesse and likenesse upon them . god cannot make a gospel , to promise men life & happinesse hereafter , without being regenerated , & made partakers of his holinesse . as soon may heaven and hell , be reconciled together , and lovingly shake hands with one another ; as god can be fondly indulgent to any sinne , in whomsoever it be . as soon may light and darknesse be espoused together , and mid-night be married to the noon-day ; as god can be joyned in a league of friendship , to any wicked soul . the great designe of god in the gospel , is to clear up this mist of sin and corruption , which we are here surrounded vvith : and to bring up his creatures , out of the shadow of death , to the region of light above , the land of truth and holinesse . the great mystery of the gospel , is to establish a god-like frame and disposition of spirit , which consists in righteousnesse and true holinesse , in the hearts of men . and christ , who is the great and mighty saviour , he came on purpose into the world ; not onely to save us from fire and brimstone , but also to save us from our sins . christ hath therefore made an expiation of our sins , by his death upon the crosse , that we being thus delivered out of the hands of these our greatest enemies , might serve god without fear , in holinesse and righteousnesse before him , all the dayes of our life . this grace of god that bringeth salvation , hath therefore appeared to all men , in the gospel , that it might teach us to deny ungodlinesse and worldly lusts , and that we should live soberly , righteously , and godlily in this present world : looking for that blessed hope , and glorious appearing of the great god , and our saviour iesus christ ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . these things i write unto you ( saith our apostle a little before my text ) that you sinne not : therein expressing the end of the whole gospel , which is , not onely to cover sinne , by spreading the purple robe of christs death and sufferings over it , whilst it still remaineth in us with all its filth and noisomnesse unremoved ; but also , to convey a powerfull and mighty spirit of holinesse , to cleanse us , and free us from it . and this is a greater grace of gods to us , then the former , which still go both together in the gospel ; besides the free remission and pardon of sinne in the bloud of christ , the delivering of us from the power of sinne , by the spirit of christ dwelling in our hearts . christ came not into the world onely , to cast a mantle over us , and hide all our filthy sores , from gods avenging eye , with his merits and righteousnesse ; but he came likewise , to be a chirurgeon , and physitian of souls , to free us from the filth and corruption of them ; which is more grievous and burdensome , more noysome to a true christian , then the guilt of sinne it self : should a poore wretched , and diseased creature , that is full of sores and ulcers , be covered all over with purple , or clothed with scarlet ; he would take but little contentment in it , whilest his sores , and wounds , remain upon him : and he had much rather be raied in rags , so he might obtain but soundnesse and health within . the gospel is a true bethesda , a pool of grace , where such poore , lame , and infirme creatures , as we are , upon the moving of gods spirit in it , may descend down , not onely to wash our skin and outside , but also to be cured of our diseases within . and what ever the world thinks , there is a powerfull spirit that moves upon these waters , the waters of the gospel , for this new creation , the regeneration of souls ; the very same spirit , that once moved upon the waters of the universe at the first creation , and spreading its mighty wings over them , did hatch the new-born world into this perfection : i say , the same almighty spirit of christ , still worketh in the gospel , spreading its gentle , healing , quickening wings , over our souls . the gospel , is not like abana and pharphar , those common rivers of damascus , that could onely cleanse the outside ; but it is a true iordan , in which such leprouse naamans , as we all are , may wash and be clean . blessed indeed are they , whose iniquities are forgiven , and whose sinnes are covered : blessed is the man to whom the lord will not impute sinne : but yet , rather blessed are they , whose sinnes are removed like a morning-cloud , and quite taken away from them : blessed , thrice blessed , are they , that hunger and thirst after righteousnesse , for they shall be satisfied : blessed are the pure in heart for they shall see god . our saviour christ came ( as iohn the baptist tells us ) with a fan in his hand , that he might throughly purge his floore and gather his wheat into his garner : but the chaff he will burn up , with unquenchable fire . he came ( as the prophet malachy speaks ) like a refiners fire , and like fullers sop ; to sit as a refiner and purifier of silver , and to purifie all the sonnes of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousnesse . christ came not onely , to write holinesse to the lord upon aarons forehead , and to put his urim and thummim upon his breast-plate , but this is the covenant , saith the lord , that i will make with them in those dayes ; i will put my law into their inward parts , and write it in their hearts , and then i will be their god , and they shall be my people : they shall be all kings and priests unto me . god sent his own sonne ( saith st. paul ) in the likenesse of sinfull flesh , and by a sacrifice for sinne , condemned sinne in the flesh : that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . the first adam , as the scripture tells us , brought in a reall defilement , which like a noisome leprosie , hath overspread all mankind : and therefore the second adam must not onely fill the world with a conceit , of holinesse , and meer imaginary righteousnesse ; but he must really convey , such an immortall seed of grace into the hearts of true believers , as may prevaile still more and more in them , till it have at last , quite wrought out that poison of the serpent . christ , that was nothing , but divinity dwelling in a tabernacle of flesh , and god himself immediatly acting a humane nature ; he came into the world to kindle here that divine life amongst men , which is certainly dearer unto god , then any thing else whatsoever in the world ; and to propagate this celestiall fire , from one heart still unto another , untill the end of the world . neither is he , or was he ever absent from this spark of his divinity , kindled amongst men , wheresoever it be , though he seem bodily to be withdrawn from us . he is the standing , constant , inexhausted fountain , of this divine light and heat ; that still toucheth every soul that is enlivened by it , with an out-stretched ray , and freely lends his beams , and disperseth his influence to all , from the beginning of the world to the end of it . we all receive of his fulnesse , grace for grace , as all the starres in heaven , are said to light their candles at the suns flame . for though his body be withdrawn from us , yet by the lively and virtuall contact of his spirit , he is alwayes kindling , cheering , quickening , warming , enlivening hearts . nay , this divine life begun and kindled in any heart , wheresoever it be , is something of god in flesh ; and , in a sober and qualified sence , divinity incarnate ; and all particular christians , that are really possessed of it , so many mysticall christs . and god forbid , that gods own life and nature here in the world , should be forlorn , forsaken , and abandoned of god himself . certainly , where-ever it is , though never so little , like a sweet , young , tender babe , once born in any heart ; when it crieth unto god the father of it , with pitifull and bemoning looks imploring his compassion ; it cannot chuse but move his fatherly bowels , and make them yerne , and turn towards it , and by strong sympathy , draw his compassionate arm to help and relieve it . never was any tender infant , so dear to those bowels that begat it , as an infant new-born christ , formed in the heart of any true believer , to god the father of it . shall the children of this world , the sonnes of darknesse , be moved with such tender affection , and compassion , towards the fruit of their bodies , their own naturall offspring ; and shall god who is the father of lights , the fountain of all goodnesse , be moved with no compassion towards his true spirituall offspring , and have no regard to those sweet babes of light , ingendered by his own beams in mens hearts , that in their lovely countenances , bear the resemblance of his own face , and call him their father ? shall he see them lie fainting , and gasping , and dying here in the world , for want of nothing to preserve and keep them , but an influence from him , who first gave them life and breath ? no ; hear the language of gods heart , heare the sounding of his bowels towards them : is it ephraim my dear sonne ? is it that pleasant child ? since i spake of him i do earnestly remember him , my bowels , my bowels are troubled for him ; i will surely have mercy upon him , saith the lord . if those expressions of goodnesse and tender affection here amongst creatures , be but drops of that full ocean that is in god ; how can we then imagine , that this father of our spirits , should have so little regard to his own dear ofspring , i do not say our souls , but that which is the very life and soul of our souls , the life of god in us ; which is nothing else but gods own self communicated to us , his own sonne born in our hearts ; as that he should suffer it to be cruelly murdered in its infancy by our sinnes , and like young hercules in its very cradle , to be strangled by those filthy vipers ; that he should see him to be crucified by wicked lusts , nailed fast to the crosse by invincible corruptions ; pierced and gored on every side with the poisoned spears of the devils temptations , and at last to give up the ghost ; and yet his tender heart not at all relent , nor be all this while impassionated with so sad a spectacle ? surely , we cannot think he hath such an adamantine breast , such a flinty nature as this is . what then ? must we say that though indeed he be willing , yet he is not able , to rescue his crucified and tormented sonne , now bleeding upon the crosse ; to take him down from thence and save him ? then must sinne be more powerfull then god : that weak , crasie , and sickly thing , more strong then the rock of ages : and the devil the prince of darknesse , more mighty , then the god of light . no surely , there is a weaknesse and impotency in all evil , a masculine strength and vigour in all goodnesse : and therefore doubtlesse the highest good , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the philosophers call it , is the strongest thing in the world . nil potentius summo bono . gods power displaied in the world , is nothing but his goodnesse strongly reaching all things , from heighth to depth , from the highest heaven , to the lowest hell : and irresistibly imparting it self to every thing , according to those severall degrees in which it is capable of it . have the fiends of darknesse then , those poore forlorn spirits , that are fettered and locked up in the chaines of their own wickednesse , any strength to withstand the force of infinite goodnesse , which is infinite power ? or do they not rather skulk in holes of darknesse , and flie like bats and owls , before the approching beams of this sun of righteousnesse ? is god powerfull to kill and to destroy , to damne and to torment , and is he not powerfull to save ? nay , it is the sweetest flower in all the garland of his attributes , it is the richest diamond in his crown of glory , that he is mighty to save : and this is farre more magnificent for him , then to be stiled mighty to destroy . for that , except it be in the way of justice ; speaks no power at all , but mere impotency , for the root of all power , is goodnesse . or must we say lastly , that god indeed is able to rescue us out of the power of sinne & satan , when we sigh & grone towards him , but yet sometimes to exercise his absolute authority , his uncontrollable dominion , he delights rather in plunging wretched souls down into infernall night , & everlasting darknesse ? what shall we then make the god of the whole world ? nothing but a cruell and dreadfull erynnis , with curled fiery snakes about his head , and firebrands in his hands , thus governing the world ? surely this will make us either secretly to think , that there is no god at all in the world , if he must needs be such , or else to wish heartily , there were none . but doubtlesse , god will at last , confute all these our misapprehensions of him , he will unmask our hypocriticall pretences , and clearly cast the shame of all our sinfull deficiencies , upon our selves , and vindicate his own glory from receiving the least stain or blemish by them . in the mean time , let us know , that the gospel now requireth , far more of us , then ever the law did ; for it requireth a new creature , a divine nature , christ formed in us : but yet withall , it bestoweth a quickening spirit , an enlivening power , to inable us , to expresse that , which is required of us . whosoever therefore truly knows christ , the same also keepeth christs commandments . but , he that saith , i know him , and keepeth not his commandments , he is a liar , and the truth is not in him . i have now done with the first part of my discourse , concerning those observations , which arise naturally from the words , and offer themselves to us : i shall in the next place , proceed to make some generall application of them , all together . now therefore , i beseech you , let us consider , whether or no we know christ indeed : not by our acquaintance with systems and modells of divinity ; not by our skill in books and papers ; but by our keeping of christs commandments . all the books and writings which we converse with , they can but represent spirituall objects to our understandings ; which yet we can never see in their own true figure , colour , and proportion , untill we have a divine light within , to irradiate , and shine upon them . though there be never such excellent truths concerning christ , and his gospel , set down in words and letters ; yet they will be but unknown characters to us , untill we have a living-spirit within us , that can decypher them : untill the same spirit , by secret whispers in our hearts , do comment upon them , which did at first endite them . there be many that understand , the greek and hebrew of the scripture , the originall languages in which the text was written , that never understood the language of the spirit . there is a caro and a spiritus , a flesh and a spirit , a bodie and a soul , in all the writings of the scriptures : it is but the flesh , and body , of divine truths , that is printed upon paper ; which many moths of books and libraries , do onely feed upon ; many walking scheletons of knowledge , that bury and entombe truths , in the living sepulchres of their souls , do onely converse with : such as never did any thing else , but pick at the mere bark and rind of truths , and crack the shels of them . but there is a soul , and spirit of divine truths , that could never yet be congealed into inke , that could never be blotted upon paper , which by a secret traduction and conveiance , passeth from one soul unto another ; being able to dwell and lodge no where , but in a spirituall being , in a living thing ; because it self is nothing but life and spirit . neither can it , where indeed it is , expresse it self sufficiently in words and sounds , but it will best declare and speak it self in actions : as the old manner of writing among the egyptians was , not by words , but things . the life of divine truths , is better expressed in actions then in words , because actions are more living things , then words ; words , are nothing but the dead resemblances , and pictures of those truths , which live and breath in actions : and the kingdome of god ( as the apostle speaketh ) consisteth not in word , but in life , and power . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( saith the morall philosopher ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sheep do not come , and bring their fodder to their shepheard , and shew him how much they eat , but inwardly concocting and digesting it , they make it appear , by the fleece which they wear upon their backs , and by the milke which they give . and let not us christians affect onely to talk and dispute of christ , and so measure our knowledge of him by our words ; but let us shew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , our knowledge concocted into our lives and actions ; and then let us really manifest that we are christs sheep indeed , that we are his disciples , by that fleece of holiness , which we wear , and by the fruits that we dayly yield in our lives and conversations : for herein ( saith christ ) is my father glorified , that ye bear much fruit ; so shall ye be my disciples . let us not ( i beseech you ) judge of our knowing christ , by our ungrounded perswasions that christ from all eternity hath loved us , and given himself particularly for us , without the conformity of our lives to christs commandments , without the reall partaking of the image of christ in our hearts . the great mysterie of the gospel , it doth not lie onely in christ without us , ( though we must know also what he hath done for us ) but the very pith and kernel of it , consists in christ inwardly formed in our hearts . nothing is truly ours , but what lives in our spirits . salvation it self cannot save us , as long as it is onely without us ; no more then health can cure us , and make us sound , when it is not within us , but somewhere at distance from us ; no more then arts and sciences , whilst they lie onely in books and papers without us ; can make us learned . the gospel , though it be a sovereigne and medicinall thing in it self , yet the mere knowing and believing of the history of it , will do us no good : we can receive no vertue from it , till it be inwardly digested & concocted into our souls ; till it be made ours , and become a living thing in our hearts . the gospel , if it be onely without us , cannot save us ; no more then that physitians bill , could cure the ignorant patient of his disease , who , when it was commended to him , took the paper onely , and put it up in his pocket , but never drunk the potion that was prescribed in it . all that christ did for us in the flesh , when he was here upon earth ; from his lying in a manger , when he was born in bethlehem , to his bleeding upon the crosse on golgotha ; it will not save us from our sinnes , unlesse christ by his spirit dwell in us . it will not avail us , to believe that he was born of a virgin , unlesse the power of the most high overshadow our hearts , and beget him there likewise . it will not profit us , to believe that he died upon the crosse for us ; unlesse we be baptized into his death , by the mortification of all our lusts ; unlesse the old man of sinne be crucified in our hearts . christ indeed hath made an expiation for our sinnes upon his crosse ; and the bloud of christ is the onely sovereign balsame to free us from the guilt of them : but yet besides the sprinkling of the bloud of christ upon us , we must be made partakers also of his spirit . christ came into the world , as well to redeem us from the power and bondage of our sinnes , as to free us from the guilt of them . you know ( saith s. iohn ) that he was manifested , to take away our sinnes ; whosoever therefore abideth in him , sinneth not , whosoever sinneth , hath not seen nor known him . loe the end of christs coming into the world , loe a designe worthy of god manifested in the flesh . christ did not take all those paines ; to lay aside his robes of glory , and come down hither into the world ; to enter into a virgins wombe ; to be born in our humane shape , and be laid a poore crying infant in a manger ; & having no form nor comlinesse at all upon him , to take upon him the form of a servant ; to undergo a reprochfull and ignominious life , and at last to be abandoned to a shamefull death , a death upon the crosse ; i say , he did not do all this , merely to bring in a notion into the world , without producing any reall and substantiall effect at all , without the changing , mending , and reforming of the world : so that men should still be as wicked as they were before , and as much under the power of the prince of darknesse ; onely , they should not be thought so : they should still remain as full of all the filthy sores , of sinne & corruption as before ; onely , they should be accounted whole . shall god come down from heaven , & pitch a tabernacle amongst men ? shall he undertake such a huge designe , and make so great a noise of doing something , which , when it is all summed up , shall not at last amount to a reality ? surely , christ did not undergo all this to so little purpose ; he would not take all this paines for us , that he might be able at last , to put into our hands , nothing but a blanck . he was with child , he was in pain and travel , and hath he brought forth nothing but wind , hath he been delivered of the eastwind ? is that great designe that was so long carried in the wombe of eternity , now proved abortive , or else nothing but a mere windy birth ? no surely , the end of the gospel is life and perfection , 't is a divine nature , 't is a godlike frame and disposition of spirit ; 't is to make us partakers of the image of god in righteousnesse and true holinesse , without which , salvation it self were but a notion . christ came indeed into the world , to make an expiation and atonement for our sinnes , but the end of this was , that we might eschew sinne , that we might forsake all ungodlinesse and worldly lusts . the gospel declares pardon of sinne to those , that are heavy laden with it , and willing to be disburdened , to this end , that it might quicken and enliven us to new obedience . whereas otherwise , the guilt of sinne might have detained us in horrour and despair , and so have kept us still more strongly under the power of it , in sad and dismall apprehensions of gods wrath provoked against us , and inevitably falling on us . but christ hath now appeared , like a day-starre with most cheerfull beames ; nay , he is the sun of righteousnesse himself ; which hath risen upon the world with his healing wings , with his exhilarating light , that he might chase away all those black despairing thoughts from us . but christ did not rise , that we should play , and sport , and wantonize with his light ; but that we should do the works of the day in it : that we should walk {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as the apostle speaketh ) not in our night-clothes of sinfull deformity , but clad all over with the comely garments of light . the gospel is not big with child of a phancie , of a mere conceit of righteousnesse without us , hanging at distance over us ; whilst our hearts within , are nothing but cages of unclean birds , and like houses continually haunted with devils , nay the very rendezvouz of those fiends of darknesse . holinesse , is the best thing , that god himself can bestow upon us , either in this world , or the world to come . true evangelicall holinesse , that is , christ formed in the hearts of believers , is the very cream , and quintessence of the gospel . and were our hearts sound within , were there not many thick and dark fumes , that did arise from thence , and cloud our understandings , we could not easily conceive the substance of heaven it self , to be any thing else but holinesse , freed from those encumbrances , that did ever clog it , and accloy it here ; neither should we wish for any other heaven , besides this . but many of us are like those children , whose stomacks are so vitiated by some disease , that they think , ashes , coal , mudwall , or any such trash , to be more pleasant , then the most wholesome food : such sickly and distempered appetites have we about these spirituall things , that hanker after i know not what vain shews of happinesse , whilst in the mean time we neglect that which is the onely true food of our souls , that is able solidly to nourish them up to everlasting life . grace is holinesse militant , holinesse encumbred with many enemies and difficulties , which it still fights against , and manfully quits it self of : and glory is nothing else , but holinesse triumphant ; holinesse with a palme of victorie in her hand , and a crown upon her head . deus ipse , cum omni suâa bonitate , quatenus extra me est , non facit me beatum ; sed quatenus in me est : god himself cannot make me happy , if he be onely without me ; and unlesse he give in a participation of himself , and his own likenesse into my soul . happinesse is nothing , but the releasing and unfettering of our souls , from all these narrow , s●ant , and particular good things ; and the espousing of them to the highest and most universall good , which is not this or that particular good , but goodnesse it self : and this is the same thing that we call holinesse . which , because we our selves are so little acquainted with ; being for the most part ever courting a mere shadow of it ; therefore we have such low , abject , and beggerly conceits thereof ; whereas it is in it self , the most noble , heroicall , and generous thing in the world . for , i mean by holinesse , nothing else but god stamped , & printed upon the soul . and we may please our selves , with what conceits we will ; but so long as we are void of this , we do but dream of heaven , and , i know not what , fond paradise ; we do but blow up and down an airy bubble of our own phancies , which riseth out of the froth of our vain hearts ; we do but court a painted heaven ; and woo happinesse in a picture : whilst in the mean time , a true and reall hell will suck in our souls into it , and soon make us sensible of a solid woe , and substantiall misery . divine wisdome , hath so ordered the frame of the whole universe , as that every thing should have a certain proper place , that should be a receptacle for it . hell is the sinke of all sinne and wickednesse . the strong magick of nature , pulls and draws every thing continually , to that place which is suitable to it , and to which it doth belong ; so all these heavy bodies presse downwards , towards the centre of our earth , being drawn in by it : in like manner hell wheresoever it is , will by strong sympathy pull in all sinne , and magnetically draw it to it self : as true holinesse , is alwayes breathing upwards , and fluttering towards heaven , striving to embosome it self with god : and it will at last undoubtedly be conjoyned with him , no dismall shades of darknesse , can possibly stop it in its course , or beat it back ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nay , we do but deceive our selves with names ; hell is nothing but the orbe of sinne and wickednesse , or else that hemisphear of darknesse , in which all evil moves : and heaven , is the opposite hemisphear of light , or else , if you please , the bright orbe of truth , holinesse , and goodnesse : and we do actually in this life , instate our selves in the possession of one or other of them . take sinne and disobedience out of hell , and it will presently clear up , into light , tranquillity , serenity , and shine out into a heaven . every true saint , carrieth his heaven about with him , in his own heart ; and hell that is without him , can have no power over him . he might safely wade through hell it self , and like the three children , passe through the midst of that fiery furnace , and yet not at all be scorched with the flames of it : he might walk through the valley of the shadow of death , and yet fear no evil . sinne , is the onely thing in the world , that is contrary to god : god is light , and that is darknesse : god is beauty , and that is uglinesse and deformity . all sinne is direct rebellion against god ; and with what notions soever , we may sugar it , and sweeten it , yet god can never smile upon it , he will never make a truce with it . god declares open warre against sinne , and bids defiance to it ; for it is a professed enemy to gods own life and being . god which is infinite goodnesse , cannot but hate sinne , which is purely evil . and though sinne be in it self , but a poore , impotent , and crazy thing , nothing but straitnesse , poverty , and non-entity ; so that of it self it is the most wretched and miserable thing in the world , and needeth no further punishment besides it self ; yet divine vengeance , beats it off still further and further from god , and wheresoever it is , will be sure to scourge it , and lash it continually . god and sinne can never agree together . that , i may therefore come , yet nearer to our selves . this is the message , that i have now to declare unto you , that god is light , and in him is no darknesse at all : if we say that we have fellowship with him , and walke in darknesse , we lie , and do not the truth . christ , and the gospel are light , and there is no darknesse at all in them ; if you say that you know christ and his gospel , & yet keep not christs commandments , but dearly hug , your private darling corruptions ; you are liars , and the truth is not in you ; you have no acquaintance with the god of light , nor the gospel of light . if any of you say , that you know christ , and have an interest in him , and yet ( as i fear , too many do ) still nourish ambition , pride , vainglory within your brests ; harbour malice , revengfulnesse , & cruell hatred to your neighbours in your hearts ; eagerly scramble after this worldly pelfe , and make the strength of your parts and endeavours serve that blind mammon , the god of this world ; if you wallow and tumble in the filthy puddle of flleshly pleasures ; or if you aime onely at your selves in your lives , and make your self the compasse by which you sail , and the starre by which you steer your course , looking at nothing higher , and more noble then your selves ; deceive not your selves , you have neither seen christ , nor known him ; you are deeply incorporated , ( if i may so speak ) with the spirit of this world , and have no true sympathy with god and christ , no fellowship at all with them . and ( i beseech you ) let us consider ; be there not many of us , that pretend much to christ ; that are plainly in our lives , as proud , ambitious , vainglorious as any others ? be there not many of us , that are as much under the power of unruly passions ; as cruell , revengefull , malicious , censorious as others ? that have our minds as deeply engaged in the world , & as much envassalled to riches , gain , profit , those great admired deities of the sonnes of men , and their souls as much overwhelmed , and sunke with the cares of this life ? do not many of us , as much give our selves to the pleasures of the flesh , and though not without regrets of conscience , yet ever now and then secretly soke our selves in them ? be there not many of us that have as deep a share likewise , in injustice & oppression , in vexing the fatherlesse and the widows ? i wish , it may not prove some of our cases , at that last day , to use such pleas as these unto christ in our behalfe ; lord , i have prophecied in thy name ; i have preached many a zealous sermon for thee ; i have kept many a long fast ; i have been very active for thy cause in church , in state ; nay , i never made any question , but that my name was written in thy book of life ; when yet alas , we shall receive no other return from christ , but this , i know you not ; depart from me ye workers of iniquity . i am sure , there be too many of us , that have long pretended to christ , which make little or no progresse in true christianity , that is , holinesse of life : that ever hang hovering in a twilight of grace , and never seriously put our selves forwards into clear day-light , but esteem that glimmering crepusculum which we are in , and like that faint twilight , better then broad open day : whereas , the path of the just ( as the wiseman speaketh ) is as the shining light , that shineth more and more unto the perfect day . i am sure , there be many of us , that are perpetuall dwarfs in our spirituall stature ; like those silly women ( that s. paul speaks of ) laden with sinnes , and led away with divers lusts , that are ever learning , and never able to come to the knowledge of the truth : that are not now one jot taller in christianity , then we were many years ago ; but have still as sickly , crazy , and unsound a temper of soul , as we had long before . indeed we seem to do something , we are alwayes moving and lifting at the stone of corruption , that lies upon our hearts , but yet we never stirre it notwithstanding , or at least never roll it off from us . we are sometimes a little troubled with the guilt of our sinnes , and then we think we must thrust our lusts out of our hearts , but afterwards we sprinkle our selves over , with i know not what holy-water , and so are contented to let them still abide , quietly within us . we do every day truly confesse the same sinnes , and pray against them , and yet still commit them as much as ever , and lie as deeply under the power of them . we have the same water to pump out in every prayer , and still we let the same , leake in again upon us . we make a great deal of noise , and raise a great deal of dust with our feet ; but we do not move from off the ground on which we stood , we do not go forward at all : or if we do sometimes make a little progresse , we quickly loose again , the ground which we had gained : like those upper planets in the heaven , which ( as the astronomers tell us ) sometimes move forwards , sometimes quite backwards , and sometimes perfectly stand still ; have their stations and retrogradations , as well as their direct motions . as if religion were nothing else , but a dancing up and down , upon the same piece of ground and making severall motions and friskings on it ; and not a sober journying , and travelling onwards toward some certain place . we doe and undoe ; we do penelopes telam texere , we weave sometimes a web of holinesse , but then we let our lusts come , and undoe , and unravell all again . like sisyphus in the fable , we roll up a mighty stone with much ado , sweating and tugging up the hill ; and then we let it go , and tumble down again unto the bottome : and this is our constant work . like those danaides which the poets speak of , we are alwayes filling water into a sive , by our prayers , duties , and performances ; which still runs out as fast as we poure it in . what is it that thus cheats us and gulls us of our religion ? that makes us , thus constantly to tread the same ring , and circle of duties , where we make no progresse at all forwards ; and the further we go , are still never the nearer to our journeys end ? what is it that thus starves our religion ; and makes it look like those kine in pharaohs dream , illfavoured and lean fleshed ; that it hath no colour in its face , no bloud in its veines , no life nor heat at all , in its members ? what is it that doth thus bedwarfe us in our christianity ? what low , sordid , and unworthy principles do we act by , that thus hinder our growth , and make us stand at a stay , and keep us alwayes in the very porch and entrance , where we first began ? is it a sleepy , sluggish conceit , that it is enough for us , if we be but once in a state of grace , if we have but once stepped over the threshold , we need not take so great paines to travel any further ? or is it another damping , choaking , stifling opinion , that christ hath done all for us already without us , and nothing need more to be done within us ? no matter , how wicked we be in our selves , for we have holinesse without us ; no matter , how sickly and diseased our souls be within , for they have health without them . why may we not as well be satisfied , and contented , to have happinesse without us too to all eternity , and so our selves forever continue miserable ? little children , let no man deceive you : he that doth righteousnesse , is righteous , even as he is righteous : but , he that committeth sinne is of the devil . i shall therefore exhort you in the wholesome words of s. peter ; give all diligence , to adde to your faith , vertue ; and to vertue , knowledge ; to knowledge , temperance ; and to temperance , patience ; to patience , godlinesse ; and to godlinesse , brotherly kindnesse ; and to brotherly kindnesse , charity ; for if these things be in you , and abound , they make you that ye shall neither be barren , nor unfruitfull in the knowledge of our lord iesus christ . the apostle still goes on , and i cannot leave him yet ; but he that lacketh these things is blind , and cannot see far off , and hath forgotten that he was once purged from his old sinnes . wherefore the rather brethren , give diligence to make your calling and election sure : for if ye do these things , ye shall never fall . let us not onely talk and dispute of christ , but let us indeed put on the lord iesus christ . having those great and precious promises , which he hath given us , let us strive to be made partakers of the divine nature , escaping the corruption that is in the world through lust : and being begotten again to a lively hope of enjoying christ hereafter , let us purifie our selves as he is pure . let us really declare , that we know christ , that we are his disciples , by our keeping of his commandments : and amongst the rest , that commandment especially which our saviour christ himself commendeth to his disciples in a peculiar manner ; this is my commandment , that ye love one another , as i have loved you : and again ; these things i command you , that you love one another . let us follow peace with all men , and holinesse , without which , no man shall see god . let us put on as the elect of god , holy , and beloved , bowels of mercies , kindnesse , humblenesse of mind , meeknesse , longsuffering , forbearing one another , and forgiving one another , if any man have a quarel against any , even as christ forgave us : and above all these things let us put on charity , which is the bond of perfectnesse . let us in meeknesse , instrust those that oppose themselves , if god peradventure will give them repentance , to the acknowledging of the truth , that they may recover themselves out of the snares of the devil , that are taken captive by him at his will . beloved , let us love another , for love is of god , and whosoever loveth is born of god and knoweth god . o divine love ! the sweet harmony of souls ! the musick of angels ! the joy of gods own heart , the very darling of his bosome ! the sourse of true happinesse ! the pure quintessence of heaven ! that which reconciles the jarring principles of the world , and makes them all chime together ! that which melts mens hearts into one another ! see how s. paul describes it , and it cannot choose but enamour your affections towards it : love envieth not , it is not puffed up , it doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity ; beareth all things , believeth all things , hopeth all things , endureth all things : i may adde in a word , it is the best natur'd thing , the best complexioned thing , in the world . let us expresse this sweet harmonious affection , in these jarring times : that so if it be possible , we may tune the world at last , into better musick . especially , in matters of religion , let us strive with all meeknesse to instruct and convince one another . let us endeavour to promote the gospel of peace , the dove-like gospel with a dove-like spirit . this was the way by which the gospel at first , was propagated in the world : christ did not cry , nor lift up his voice in the streets , a bruised reed he did not break , and the smoking flax he did not quench and yet he brought forth judgement into victory . he whispered the gospel to us from mount sion , in a still voice , and yet the sound thereof went out quickly throughout all the earth . the gospel at first came down upon the world gently and softly , like the dew upon gideons fleece , and yet it quickly soaked quite through it : and doubtlesse this is still the most effectuall way to promote it further . sweetnesse , and ingenuity , will more powerfully command mens minds , then passion , sowrenesse , and severity : as the soft pillow sooner breaks the flint , then the hardest marble . let us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} follow truth in love : and of the two indeed , be contented rather , to misse of the conveying of a speculative truth , then to part with love . when we would convince men of any errour by the strength of truth , let us withall poure the sweet balme of love upon their heads . truth and love , are two the most powerfull things in the world , and when they both go together , they cannot easily be withstood . the golden beams of truth , and the silken cords of love , twisted together , will draw men on with a sweet violence , whether they will or no . let us take heed we do not sometimes call that zeal for god , and his gospel , which is nothing else , but our own tempestuous and stormy passion . true zeal is a sweet , heavenly and gentle flame , which maketh us active for god , but alwayes within the sphear of love . it never calls for fire from heaven , to consume those that differ a little from us in their apprehensions . it is like that kind of lightning , ( which the philosophers speak of ) that melts the sword within , but singeth not the scabbard : it strives to save the soul , but hurteth not the body . true zeal is a loving thing , and makes us alwayes active to edification , and not to destruction . if we keep the fire of zeal within the chimney , in its own proper place , it never doth any hurt ; it onely warmeth , quickeneth , and enliveneth us : but if once we let it break out , and catch hold of the thatch of our flesh , and kindle our corrupt nature , and set the house of our body on fire , it is no longer zeal , it is no heavenly fire , it is a most destructive and devouring thing . true zeal is an ignis lambens , a soft and gentle flame , that will not scorch ones hand ; it is no predatory or voracious thing : but carnall and fleshly zeal , is like the spirit of gunpowder set on fire , that tears and blows up all that stands before it . true zeal is like the vitall heat in us , that we live upon , which we never feel to be angry or troublesome ; but though it gently feed upon the radicall oyl within us , that sweet balsame of our naturall moisture ; yet it lives lovingly with it , and maintains that by which it is fed : but that other furious & distempered zeal , is nothing but a feaver in the soul . to conclude , we may learn what kind of zeal it is , that we should make use of in promoting the gospel , by an emblem of gods own , given us in the scripture , those fiery tongues that upon the day of pentecost , sate upon the apostles ; which sure were harmlesse flames , for we cannot reade that they did any hurt , or that they did so much as singe an haire of their heads . i will therefore shut up this , with that of the apostle : let us keep the unity of the spirit in the bond of peace . let this soft and silken knot of love , tie our hearts together ; though our heads and apprehensions cannot meet , as indeed they never will , but alwayes stand at some distance off from one another . our zeal if it be heavenly , if it be true vestall fire kindled from above , it will not delight to tarry here below , burning up straw and stubble , and such combustible things , and sending up nothing but grosse earthy fumes to heaven ; but it will rise up , and return back , pure as it came down , and will be ever striving to carry up mens hearts to god along with it . it will be onely occupied , about the promoting of those things , which are unquestionably good ; and when it moves in the irascible way , it will quarrel with nothing but sinne . here let our zeal busie and exercise it self , every one of us beginning first at our own hearts . let us be more zealous then ever we have yet been , in fighting against our lusts , in pulling down those strong holds of sinne and satan in our hearts . here let us exercise all our courage and resolution , our manhood and magnanimitie . let us trust in the almighty arme of our god , and ' doubt not , but he will as well deliver us , from the power of sinne in our hearts , as preserve us from the wrath to come . let us go out against these uncircumcised philistines , i mean our lusts , not with shield or spear , not in any confidence of our own strength , but in the name of the lord of hosts , and we shall prevail : we shall overcome our lusts , for greater is he that is in us , then he that is in them . the eternall god is our refuge , and underneath are the everlasting arms : he shall thrust out these enemies from before us , and he shall say , destroy them . we shall enter the true canaan , the good land of promise , that floweth with milk and honey , the land of truth and holinesse . wherefore take unto you the whole armour of god , that you may be able to withstand : let your loines be girt about with truth ; have on the brestplate of righteousnesse ; and let your feet be shod with the preparation of the gospel of peace . above all take the shield of faith , whereby you shall be able to quench all the fiery darts of the wicked , and take the helmet of salvation , and the sword of the spirit , which is the word of god . and lastly , be sure of this , that ye be strong onely in the lord , and in the power of his might . there be some that dishearten us in this spirituall warfare , and would make us let our weapons fall out of our hands , by working in us a despair of victory . there be some evil spies , that weaken the hands and the hearts of the children of israel : and bring an ill report upon that land that we are to conquer , telling of nothing but strange gyants , the sonnes of anak there , that we shall never be able to overcome . the amalekites , ( say they ) dwell in the south , the hittites , iebusites , amorites in the mountains , and the canaanites by the sea-coast : huge armies of tall invincible lusts : we shall never be able to go against this people , we shall never be able to prevail against our corruptions . hearken not unto them ( i beseech you ) but hear what caleb and ioshuah say ; let us go up at once , and possesse it , for we are able to overcome them : not by our own strength , but by the power of the lord of hosts . there are indeed sonnes of anak there , there are mighty gyantlike lusts , that we are to graple with ; nay there are , principalities , and powers too , that we are to oppose : but the great michael , the captain of the lords host is with us ; he commands in chief for us , and we need not be dismayed . understand therefore this day , that the lord thy god is he , which goeth before thee , as a consuming fire , he shall destroy these enemies , and bring them down before thy face . if thou wilt be faithfull to him , and put thy trust in him ; as the fire consumeth the stubble , and as the flame burneth up the chaff , so will he destroy thy lusts in thee : their root shall be rottennesse , and their blossome shall go up as dust . but let us take heed that we be not discouraged , and before we begin to fight , despair of victorie : but to believe and hope well in the power of our god and his strength , will be half a conquest . let us not think , holinesse in the hearts of men here in the world , is a forlorn , forsaken , and outcast thing from god ; that he hath no regard of . holinesse where-ever it is , though never so small , if it be but hearty and sincere , it can no more be cut off , and discontinued from god ; then a sun-beam here upon earth can be broken off , from its entercourse with the sun , and be left alone amidst the mire anddirt of this world . the sun may as well discard its own rayes , and banish them from it self , into some region of darknesse , far remote from it , where they shall have no dependence at all upon it ; as god can forsake and abandon holinesse in the world , and leave it a poore orphane thing , that shall have no influence at all from him to preserve and keep it . holinesse is something of god , where-ever it is ; it is an efflux from him , that alwayes hangs upon him , and lives in him : as the sun-beams though they guild this lower world , and spread their golden wings over us ; yet they are not so much here , where they shine , as in the sun , from whence they flow . god cannot draw a curtain betwixt himself and holinesse , which is nothing , but the splendor and shining of himself : he cannot hide his face from it , he cannot desert it , in the world . he that is once born of god , shall overcome the world , and the prince of this world too , by the power of god in him . holinesse is no solitary neglected thing ; it hath stronger confederacies , greater alliances then sinne and wickednesse . it is in league with god , and the whole universe ; the whole creation smiles upon it : there is something of god in it , and therefore it must needs be , a victorious and triumphant thing . wickednesse is a weak , cowardly , and guilty thing , a fearfull and trembling shadow . it is the child of ignorance and darknesse ; it is afraid of light , and cannot possibly withstand the power of it , nor endure the sight of its glittering armour . it is allianced to none , but wretched forlorn and apostate spirits , that do what they can , to support their own weak and tottering kingdome of darknesse : but are onely strong , in weaknesse and impotency . the whole politie and commonwealth of devils , is not so powerfull , as one child of light , one babe in christ : they are not all able to quench the least smoking flax , to exstinguish one spark of grace . darknesse is not able to make resistance against light , but ever as it comes , flies before it . but if wickednesse , invite the society of devils to it , ( as we learn by the sad experience of these present times , in many examples of those that were possessed with malice , revengfulnesse , and lust ) so that those cursed fiends do most readily apply themselves to it , and offer their service to feed it and encourage it ; because it is their own life and nature , their own kingdome of darknesse , which they strive to enlarge , and to spread the dominions of : shall we then think that holinesse , which is so nearly allied unto god , hath no good genius at all in the world , to attend upon it , to help it and encourage it ? shall not the kingdome of light , be as true to its own interest , and as vigilant for the enlarging of it self , as the kingdome of darknesse ? holinesse is never alone in the world , but god is alwayes with it , and his loving spirit , doth ever associate , and joyn it self to it . he that sent it into the world , is with it , as christ speaketh of himself , the father hath not left me alone , because i do alwayes those things that please him . holinesse is the life of god , which he cannot but feed and maintain wheresoever it is ; and as the devils are alwayes active to encourage evil , so we cannot imagine , but that the heavenly host of blessed angels above , are as busily employed , in the promoting of that which they love best , that which is dearest to god whom they serve , the life and nature of god . there is joy in heaven at the conversion of one sinner , heaven takes notice of it ; there is a quire of angels that sweetly sings the epithalamium of a soul divorced from sinne and satan , and espoused unto christ . what therefore the wiseman speaks concerning wisdome , i shall apply to holinesse : take fast hold of holinesse , let her not go , keep her for she is thy life : keep thy heart with all diligence for out of it are the issues of life , & of death too . let nothing be esteemed , of greater consequence and concernment to thee , then what thou doest and actest , how thou livest . nothing without us can make us either happy , or miserable ; nothing can either defile us , or hurt us , but what goeth out from us , what springeth and bubbleth up , out of our own hearts . we have dreadfull apprehensions , of the flames of hell without us ; we tremble and are afraid , when we hear of fire and brimstone , whil'st in the mean time , we securely nourish within our own hearts , a true and living hell , — et caeco carpimur igni : the dark fire of our lusts , consumeth our bowels within , and miserably scorcheth our souls , and we are not troubled at it . we do not perceive , how hell steales upon us , whilest we live here . and as for heaven , we onely gaze abroad , expecting that it should come in to us from without , but never look for the beginnings of it to arise within , in our own hearts . but lest there should yet happely remain any prejudice against that , which i have all this while heartily commended to you ; true holinesse , and the keeping of christs commandment ; as if it were a legall and servile thing , that would subject us to a state of bondage , i must here needs adde a word or two , either for the prevention or removall of it . i do not therefore mean , by holinesse , the mere performance of outward duties of religion , coldly acted over as a task , not our habituall prayings , hearings , fastings , multiplied one upon another ( though these be all good , as subservient to an higher end ) but i mean an inward soul and principle of divine life , that spiriteth all these ; that enliveneth and quickeneth , the dead carkasse , of all our outward performances whatsoever . i do not here urge , the de●d law of outward works , which indeed if it be alone , subjects us to a state of bondage ; but the inward law of the gospel , the law of the spirit of life , then which nothing can be more free and ingenuous : for it doth not act us by principles without us , but is an inward s●lf-moving principle , living in our hearts . i do not urge the law written upon tables of stone without us ( though there is still a good use of that too ) but the law of holinesse written within , upon the fleshly tables of our hearts . the first , though it work us into some outward conformity to gods commandments , and so hath a good effect upon the world ; yet we are all this while , but like dead instruments of musick , that found sweetly and harmoniously , when they are onely struck , and played upon from without , by the musicians hand , who hath the theory and law of musick , living within himself . but the second , the living law of the gospel , the law of the spirit of life within us , is as if the soul of musick , should incorporate itself with the instrument , and live in the strings , and make them of their own accord , without any touch , or impulse from without , daunce up and down , and warble out their harmonies . they that are acted onely by an outward law , are but like neurospasts ; or those little puppets that skip nimbly up and down , and seem to be full of quick and sprightly motion , whereas they are all the while moved artificially by certain wiers and strings from without , and not by any principle of motion , from themselves within : or else , like clocks and watches , that go pretty regularly for a while , but are moved by weights and plummets , or some other artificiall springs , that must be ever now and then wound up , or else they cease . but they that are acted by the new law of the gospel , by the law of the spirit , they have an inward principle of life in them , that from the centre of it self , puts forth it self freely and constantly into all obedience to the will of christ . this new law of the gospel , it is a kind of musicall soul , informing the dead organ of our hearts , that makes them of their own accord delight to act harmoniously according to the rule of gods word . the law that i speak of , it is a law of love , which is the most powerfull law in the world ; and yet it freeth us in a manner from all law without us , because it maketh us become a law unto our selves . the more it prevaileth in us , the more it eateth up and devoureth , all other laws without us ; just as aarons living rod , did swallow up those rods of the magicians , that were made onely to counterfeit a little life : quis legem det amantibus ? major lex amor est sibi . love is at once a freedome from all law , a state of purest liberty , and yet a law too , of the most constraining and indispensable necessity . the worst law in the world , is the law of sinne , which is in our members ; which keeps us in a condition of most absolute slavery , when we are wholly under the tyrannicall commands of our lusts : this is a cruell pharaoh indeed , that sets his hard task-masters over us , and maketh us wretchedly drudge in mire and clay . the law of the letter without us , sets us in a condition of a little more liberty , by restraining of us from many outward acts of sinne ; but yet it doth not disenthrall us , from the power of sinne in our hearts . but the law of the spirit of life , the gospel-law of love , it puts us into a condition of most pure and perfect liberty ; and whosoever really entertaines this law , he hath thrust out hagar quite , he hath cast out the bondwoman and her children ; from henceforth , sarah the free woman , shall live forever with him , and she shall be to him , a mother of many children ; her seed shall be as the sand of the seashoar for number , and as the starres of heaven . here is evangelicall liberty , here is gospel-freedome , when the law of the spirit of life in christ iesus , hath made us free , from the law of sinne and death : when we have a liberty from sinne , and not a liberty to sinne : for our dear lord and master hath told us , that whosoever committeth sinne , he is the servant of it . he that lies under the power , and vassallage of his base lusts , and yet talks of gospel-freedome ; he is but like a poore condemned prisoner , that in his sleep dreams of being set at liberty , and of walking up and down wheresoever he pleaseth ; whilst his legs are all the while lock't fast in fetters and irons . to please our selves with a notion of gospel-liberty , whilest we have not a gospel-principle of holinesse within us , to free us from the power of sinne , it is nothing else , but to gild over our bonds and fetters , and to phancy our selves to be in a golden cage . there is a straitnesse , slavery , and narrownesse in all sinne : sinne crowds and crumples up our souls , which if they were freely spread abroad , would be as wide , and as large as the whole universe . no man is truly free , but he that hath his will enlarged to the extent of gods own will , by loving whatsoever god loves , and nothing else . such a one , doth not fondly hug this and that particular created good thing , and envassal himself unto it , but he loveth every thing that is lovely , beginning at god , and descending down to all his creatures , according to the severall degrees of perfection in them . he injoyes a boundlesse liberty , and a boundlesse sweetnesse , according to his boundlesse love . he inclaspeth the whole world within his out-stretched arms , his soul is as wide as the whole universe , as big as yesterday , to day , and forever . whosoever is once acquainted with this disposition of spirit , he never desires any thing else : and he loves the life of god in himself , dearer then his own life . to conclude this therefore ; if we love christ , and keep his commandments , his commandments will not be grievous to us : his yoke will be easie , and his burden light : it will not put us into a state of bondage , but of perfect liberty . for it is most true of evangelicall obedience , what the wise man speaketh of wisdome ; her wayes , are wayes of pleasantnesse , and all her paths are peace ; she is a tree of life to those that lay hold upon her , and happy are all they that retain her . i will now shut up all with one or two considerations to perswade you further , to the keeping of christs commandments . first , from the desire which we all have of knowledge ; if we would indeed know divine truths , the onely way to come to this , is by keeping of christs commandments . the grossenesse of our apprehensions in spirituall things , and our many mistakes , that we have about them , proceed from nothing , but those dull and foggy stemes , which rise up from our foul hearts and becloud our understandings . if we did but heartily comply with christs commandments , and purge our hearts , from all grosse and sensuall affections , we should not then look about for truth wholly without our selves , and enslave our selves to the dictates of this and that teacher , and hang upon the lips of men ; but we should find the great eternall god , inwardly teaching our souls , and continually instructing us more and more , in the mysteries of his will : and out of our bellies should flow rivers of living waters . nothing puts a stop and hinderance to the passage of truth in the world , but the carnality of our hearts , the corruption of our lives . 't is not wrangling disputes and syllogisticall reasonings , that are the mighty pillars , that underprop truth in the world ; if we would but underset it with the holinesse of our hearts and lives , it should never fail . truth is a prevailing and conquering thing , and would quickly overcome the world ; did not the earthinesse of our dispositions , and the darknesse of our false heares hinder it . our saviour christ , bids the blind man , wash off the clay that was upon his eyes , in the pool of siloam , and then he should see clearly ; intimating this to us , that it is the earthinesse of mens affections , that darkens the eye of their understandings in spirituall things . truth is alwayes ready , and near at hand , if our eyes were not closed up with mud , that we could but open them , to look upon it . truth , alwayes waits upon our souls , and offers it self freely to us , as the sun offers its beams , to every eye , that will but open , and let them shine in upon it . if we could but purge our hearts , from that filth , and defilement , which hangeth about them , there would be no doubt at all of truths prevailing in the world . for , truth is great , and stronger then all things ; all the earth calleth upon truth , and the heaven blesseth it , all works shake and tremble at it . the truth endureth , and is alwayes strong , it liveth and conquereth for evermore . she is the strength , kingdome , power and majestie of all ages . blessed be the god of truth . last of all , if we desire a true reformation , as we seem to do ; let us begin here in reforming our hearts and lives ; in keeping of christs commandments . all outward formes and models of reformation , though they be never so good in their kind ; yet they are of little worth to us , without this inward reformation of the heart . tinne , or lead , or any other baser metal , if it be cast into never so good a mold , and made up into never so elegant a figure ; yet it is but tin , or lead still , it is the same metal , that it was before . and if we be molded into never so good a form of outward government , unlesse we new mold our hearts within too ; we are but a little better , then we were before . if adulterate silver , that hath much allay or drosse in it , have never so current a stamp put upon it , yet it will not passe notwithstanding , when the touch-stone trieth it . we must be reformed within , with a spirit of fire , and a spirit of burning , to purge us from the drosse , and corruption of our hearts ; and refine us as gold and silver ; and then we shall be reformed truly , and not before . when this once comes to passe , then shall christ be set upon his throne indeed , then the glory of the lord shall overflow the land ; then we shall be a people acceptable unto him , and as mount sion , which he dearly loved . finis . die mercurii ultimo martii . 1647. ordered by the commons assembled in parliament : that sr henry mildmay , do from this house give thanks unto mr cudworth , for the great paines he took , in the sermon he preached on this day at margarets westminster , before the house of commons ( it being a day of publick humiliation ) and that he do desire him to print his sermon . wherein be is to have the like priviledge in printing thereof , as others in like kind usually have had . h. elsynge , cler. parl. d. com. plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, 1587-1628. this text is an enriched version of the tcp digital transcription a55750 of text r21068 in the english short title catalog (wing p3304a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 48 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55750 wing p3304a estc r21068 12359955 ocm 12359955 60192 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55750) transcribed from: (early english books online ; image set 60192) images scanned from microfilm: (early english books, 1641-1700 ; 222:3) plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, 1587-1628. [4], 18 p. printed for iohn stafford ..., london : 1645. reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -person and offices -early works to 1800. sermons, english. a55750 r21068 (wing p3304a). civilwar no plenitudo fontis: or, christ's fulnesse, and man's emptinesse. a sermon preached by iohn preston, $c. preston, john 1645 9214 85 15 0 0 0 0 109 f the rate of 109 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion plenitudo fontis : or , christ's fulnesse , and man's emptinesse . a sermon preached by iohn preston , &c. 1 cor. 4. 7. what hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? london , printed for iohn stafford , and are to be sold in bracke horse alley , 1645. ❧ to the anti-arminian : or , to every good christian reader . good reader , pliny the great naturalist , taxeth some of the greeke , and latin writers in his time , of folly at the least , for sending abroad their empty and worthlesse pamphlets with an over-praise in the title , promising much at the first sight , but utterly deceiving the reader in his further search : but he that shal with judgment reade this sermon , will finde somewhat more then a naked title to commend it . sometimes the workman graceth the worke : sometimes the worke the worke-man ; but behold in this treatise they kisse each other , and are joyned together as a white rose & a red rose in one sweete posie . but , that both have beene abused in the first impression hereof , it appeareth as clearely ( by the manuscript ) as the splendant sun within earths spangled canopy : for al those passages , which will make the arminians to stumble and ( without doubt ) to fall in some measure , are ( by the imprimatur-ist ) deleted ; as if arminianisine were englands true doctrine . but now for thy comfort ( dear christian ) thou hast the author's sermon as it was preached before king iames , without the least diminution ; and i send it out with that prayer , or benediction that iacob sent with his sonnes into aegypt ; god almighty give thee mercy in the sight of the man : in the sight of the great man , that thou maist make him humble : of the poore man , that thou maist make him content : of the stubborne man , that thou maist hammer , and supple him : of the penitent man , that thou maist bind up his wounds & sores . of every man , that thou maist touch his conscience , and wound his soule . amen . thine in the lord iesus , p. b. christ's fulnesse , and man's emptinesse , &c. john 1. 16. of his fullnesse we have all received grace for grace . saint augustine in his booke de c●vitate de● seemes to stand amazed at the majesty which appeares in this first of iohn , above all other passages of holy writ . and calvine saith , he doth in this chap : detonare ab alto , giving it the chiefest instance wherein a divine ●upendious authority appeares beyond all the writing of men iunius saith , that he was uever strucken with an apprehension of the diety , till he read this first chapter , affirming it to be the first and chiefest cause of his conversion from atheisme to a sincere imbracing of christianity , you may see it in his life written by himselfe . and in all this chapter , i finde not a richer and fuller sentence then this which describesto us the fullnesse of christ . the parts of it are three . first ▪ here is a fulnesse attributed to christ . secondly , this is not a respective but a diffusive fulnesse , that is , fulnesse not shut up in its owne bankes , but running over for our benefit and use . of his fulnesse we have all received , that is , all that ever had any grace took it from this heap , drew it from this fountaine . thirdly , these receits are amplified by the variety of them , grace for grace . that is , christ hath given to us for all the graces which he received of his father for us ; graces answerable , as the seal is said to give to the waxe print for print , character for character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . in the same sense christ is said to give to us grace for grace . so that now you see here a full shop , many buyers or receivers , choise of wares , or rather to use the scriptures similitude : a full table , many guests , variety of dishes : of his fulnesse we have all received grace for grace . we begin with the first . this fulnesse is attributed to christ in 4. respects . 1. in regard of his person : so hee was full . 1. with an increate fulnesse : for as the glory of god filled the temple that moses could not enter in : so the humanity of christ which answered to that type , was filled not only with the effects of the diety as then , but with the diety it selfe , which is therefore said to dwell in him corporally or essentially . 2. hee was moreover filled with a created fulnesse , and so hee was said to be full of all divine good things , which iohn reduces to two heads , grace and truth . truth which comprehendeth all the vertues of understanding ; and grace which comprizeth all beauties and perfections of the will . secondly , this fulnesse is attributed to christ in regard of his offices 1. as a prophet . he was full of all the treasures of wisedom and knowledge ? so that all the light which the world ever had came from him as a prophet . all the revelations which adam , abraham , and noah ever had ; all the visions which esaias , ieremy , and the rest of the prophets ever saw ; all the mysteries which ever were declared to paul and iohn , came from him , they all received their light from this sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . secondly , hee was ful as a priest , full of fauour with god , whence he hath audience , alwais full of compassion to man , whence he is ready to entertaine any suits or suitors ; full of merit , whence sure to prevaile in all his requests and intercessions 3. he was full as a king , full of authority , all power was given him , in heaven & in earth , full of strength and might to desend his servants , and to resist his enemies till he hath made them his soot-stoole . lastly , full of royall munificence , whence ready to supply the wants of his servants , and to give them in the end a large recompence of reward . thirdly , this fulnesse is attributed unto christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●nifits , following , 1 . that hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . 2 . by this we know what a mediator we have to deale withal even with one full of love , full of patience , full of tender compassion which may invite us to come to him . ‑ lastly , we have this comfort that though our righteousnesse be very weake and small , yet in him we are compleate , coloss. 2. fourthly , this fullnes is attributed to him in regard of his effects . scarce was there ever any action that christ did , but you shall see a fulnes in it . at the first miracle that ever he wrought , he filled 6 water-pots with wine , afterwards he filled 5 000 guests with 5 loaves and 2 fishes , so that twelve baskets full of broken meates were taken up ; so he filled the netts with fishes till they were ready to breake againe , and which was the best fulnes of all , he filled the disciples with the holy ghost in the day of pentecost , and often afterwards , whence they are said to be full of joy , and the holy ghost . if we would know the reasons ; it is partly in regard of christ himselfe , hee was the corner stone , therefore there is reason hee should be the fairest in all the building . he was the prince of our salvation therefore it was meet he should be like saul higher than all the people by head and shoulders , farre exalted above all principalities and powers . but chiefely it was in regard of us and out emptinesse , that with his fulnes hee might replenish our vacuity , otherwise wee could neither have seen him nor received of him . not have seene him , for the glorious beauty of his godhead was too bright for our eyes to behold . it was therefore reason that it should be put into the lanthorne , or vaile of christs humanity , that in that we might behold it . nor could we have received of it , for the diety is an inacces sible fountaine ; it was reason therefore that christs humanity should be the cesterne or conduit-head to receive it for our modell and use . but here one question must bee answered . steven and other saints are said in scripture to be full of the holy ghost , and how differs this from the fulnesse of christ ? i answer , first they were said to be full according to their measure , christ out of measure , as a little dish may be said to be full as well as the ocean . so they were said to be full , because filled according to the narrownes of their present capacity . but christ wa● full according to all d●●ensions , length , breadth , and depth of fulnesse . secondly , in them there was plenitudo vasis ; in christ , plenitudo fontis , that is , there was in them a derived participated fulnesse , but in christ there was a fulnes like the fulnes of a fountaine springing from himself , which is well expressed by the schoolmen , when they say , that the fulnes of the saints and of christ differ , as ignis and ignita , the one like torches kindled , the other like fire it selfe , for the fulnes of the ocean is too little to expresse this ; for if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand torches , yet is not it selfe diminished . thirdly , in them there was a comparative fulnes . steven was said to bee full in regard of other lesser saints , but in him there was an absolute fulnes without all limits , without all comparison . what shall we now deduce hence for application to our selves ? first , that which is also the scope of the evangelist in this place ; this should invite us to come to christ , and to take of this full heape . this incentive paul often uses to inflame the desires of the gentiles to come to christ , even the riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all commers , as he saith , hidden before , but now fully revealed ; seen before but in types and shadowes , now with open face ; before preached but to a few , now to every creature under heaven ; before the spirit was given but by drops , but now he that hath ascended on high , and led captivity captive , hath so given gifts to men , that he hath filled all things . let us therefore be exhorted when we heare of such a fulnesse , not to take the grace of god in vaine , but labour we to have our part in it , that as those corinthians , we may be made rich in christ filled with all knowledge and every grace . content not your selves therefore to know this onely , for that is our common fault to content our selves with the notions of such things without practise . but go to christ as bees to a meadow that is ful of slowers , as merchants to the indies that have full mines , that you may experimentally find your selves returning from 〈◊〉 full fraught with the treasures of truth and grace . in other things fullnes invites us much ; ioseph's full barnes in aegypt drew iacob and his sons thither : canaan was a land ful●●ow●ng with milke and honey , and that invited the israelites to seeke it : solomons abundance and fulnesse of wisedome , caused the queene of sheba to come out of the south to his court . in every thing fulnes doth much allure and affect us . the covetous man though he spend but little , yet he desires to take it from a full heape , as he saies de pleno tollere acervo . how much more then should this fulnes of christ worke on us , especially since there is in hi● not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? but alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; but this full honey combe is almost every where despised , but happy hee , the bent of whose heart god hath turned the right way to seeke a fullnes of faith and wisedome , and a fullnesse of the holy ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a gainer in these . such a one hath chosen the better part which shall never be taken from him . secondly , if there be a fulnes in christ , we should answer it with ●ulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the object . a little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of ●ll our affections . all the excellency in the creature in comparison of this , is but as a drop to the ocean , and a sparke to the whole element of fire . therefore if we propo●tion our affections to the object , which ought to be the rule and square of them , we should bestow on the creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . it is true indeed , that as men hide treasure from theeves under straw or baser covering , so god hides this ful excellencie from the world under a b●se outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . thus he hid christ himselfe under a carpenters sonne , so hee hides divine misteries under the meane elements of bread and wine , so the wisedom of god is hidden under the foolishnesse of preaching : and under sheep-skins and goat-skins , as the apostle speakes , were hidden , and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in sun , moone , stars , men , women , &c. or if ever we● found delight in musicke , meates , drinks , friends , &c. all mu●● needs be more abundantly in god , who is the author , maker , & giver of all these ; as solomon reasons ; he that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the creatures , are all united in god , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; why do we not then with paul , trample upon the pompe and glory of the world , for the excellent knowledg of christ ? why do we not with david turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? why do we not re-collect our selves , and gather up out affections and thoughts , which are scattered and busied about a thousand tristes , and bestow them all on him , in whom is the fulnesse of all excellency beauty , and perfection ? thirdly , if there be a fulnesse in christ , then let us be content with him , having our hearts filled and satisfied with him . first , in regard of spiritual things . goe we not to the brookes of teman , the broken 〈◊〉 , and pe●●ers packs of rome , as saints , merrits , churches treasury , &c. for if there be a fulnes in christ that needs not for in him we are all compleat . secondly , for temporal things let us be content with him alone , for he is our fullnesse even in them a so for the better conceiving of this we must know that the first adam brought a generall e●ptinesse through all the world , for though the world be full of p●mp● and pleasures , as iohn calls them , lust of the flesh lust of th●●ye &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for emo●●nesse is not so much , absontia entitatis a●absenti● entitatis debitae . hence therfore not onl●y the hearts of men , but the creatures are said to bee empty , hence solomon saith ecclesiastes the 1. chapter , vanity of vanities , 〈◊〉 is but vanity , that is emtinesse : and rom. 8. the creature is subject to vanity : that is emptinesse : through him that sub jecteth it . hence the hearts of men are not satisfied with the world , but as the prophet speaks : they eat and are not filled , they drink and behold their soule is empty , because the creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; but christ the second adam hath filled all things againe , epes . 1. last verse . he fils all in all things , that is , not only the hearts of ●en , but the things also . it is the newter gender . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the psalmist , psal. 37 , 16. a little thing to the righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest aboundance . if there be a fulnesse in christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of grace in him able to remove it , and take it away . a fulnes of mercy to receive our supplications , a fulnes of merit to make an attonement for our foulest sins , a fulnes of favour to prevaile with his father in any requests . if therefore there be a fulnes of grace in christ , as there is , be not discouraged , though thy sins abound , yet his gra●e abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . remember but the two metaphors used in scripture , i wil scatter your sins as a mist , and they shal be drowned in the bottom of the sea . now the sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : the sea by reason of its great vastnes can drowne mountaines , aswel as molehils ; so christ by reason of that vast fulnes of grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , i say as forward and willing for mercy , though it be a quality in us , yet it is a nature in god : now what is natural , there is no unwillingnesse or wearinesse in being that , as the eye is net weary with seeing , nor the eare weary with hearing ; therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , god bearing witnesse to our consciences not to doe the least evil , nor 〈◊〉 the least good , in a word that wee make out hearts perfect to god in al things , for without this condition there is no remission of sins . but if this condition be observed , i say that although out ●●●nes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the grace of him wi●● whom we have to doe , for there is a fulnes in him . now i beseech you take not this exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving grace , to cause a sinner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in christ : even as the theese , while the hue and cry is after him , never returnes willingly : rebels and pyra●es whiles the proclamation of rebellion is out against them , never come in : but if there be a proclamation of pardon , yea and of some great advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall subjects . therefore let this fulnesse of mercy in christ be an effectuall motive to us all , to come in to lay down the armes of rebellion , to choose god for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . so much for the first part . the second part i wil as briefely dispatch , and not meddle with the third , lest i be tedious . of his fulnes wee have al received whence the second point is [ that al grace is received ] for as al stars shine in the light of the sun ; so doe al the saints through grace received . what else distinguished iohn from iudas , simon peter , from simon magus ? but onely christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . the scripture is evident for this , phil. 2. 13. the deed is wrought in us by god , and not the deed onely , but the wil also which produces that deed , nor that onely , but the thought also which begat that wil . for we are not able so much as to thinke a good thought of our selves . 2 cor. 3 5. so 〈◊〉 grace , yea 〈◊〉 preparation to grace , and ab●●●● to accept grace are al from god : contrary to what arminians affirmeth : and not of our selves , and that for th●●●e reasons . because nothing can worke beyond the spheare of its owne 〈◊〉 , the eff●ct exceed●th not the cause , therefore it is impossible for corrupt nature either to beget supernatural grace or to 〈◊〉 any action preparing , or bending , or inclining the wil to it : for as the water cannot heate ( which is an act● 〈◊〉 above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . and if it ●e objected ( as it is by the arminians ) that though grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free agent . i answer : that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . for as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any artificial thing except it have influentiam artificis quatenus artifex , the influence of a● artificer as he is an artificer ; so though to wil be natural , yet , to wi● wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural agent to direct and guide it . if a man might accept grace or refuse it , as he would . god were no god , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of salvation and damnation : for according to arminius , though god did heartily desire the conversion of such a man , and offered him al the meanes of grace that could be , yet it is stil in the fice choise of his wil to convert , or not to convert ; their onely answer here is , that seeing god hath made a decree , that man shal be a free agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his decree , he doth , and must leave it to the liberty of the creature to doe contrary to even that himselfe desires . but what is this else but to put god into such streights as darius was in , who would faine have saved daniel , but because of his decree he could not ? and if griefe in spirits and angels be but re●isus voluntatis , a reluctancy of the wil , as the schoolemen affirme , what is this else but to attribute griefe unto god , and so to detract from his blessednesse . thirdly , if all grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to paul's rule , and not wholly in the lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; i out of the liberty of my owne will , did receive and use well the grace offered , when another did not . so that according to arminius , the saints in heaven are not a jot more beholding to god then the damned in hel , for the offering of grace on gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . they have nothing here to answer , but onely that the meanes of grace are dispenced by god with some disparity ; but what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? other reasons there are , but that i hasten : as that grace is not grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by god and received by us . secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . now the spirit breaths , when , where , & in what measure it listeth . againe , if grace should spring out of our soile it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that ●ades not , and a spring which is not dryed up . hence 2. correlaries . one to rectifie our judgment . the other to direct our practise . the first shewes us the errors of arminius , who hath but refyned the old pelagianisme , a dangerous errour : for arrianisme was like a land flood that overflowed the whole world , but was soone dayed up againe , because it had not a spring to maintaine it , but the best ages of the church had in them as he called . multas fibras virulentiae pelagianae , because it is an errour agreeable to nature & reason , so that we have a spr●ng within our own breast to nourish and main●●ine it . b●●now to keep close to the point in hand , this point sheweth the e●●or of arminius and pelagius , who ascribe the beginning preparations and ability of accepting grace to our own free will , although the complement to god . whereas you see by what hath been said , that not only the fuller streames , but every drop of grace is received from his fulnes . this errour proceedes from 〈◊〉 not distinguishing a right betwixt acquisite habits and infused , indeed in the acqu●●te , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; it is with them as it is with the naturall powers of the soule , wee have first the faculty of seei●g be●ore we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the o●●rations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fa shioned and made a new creature by grace , and then it doth actions , and brings forth fruits wo●thy amendment of life , for what is said of the soule is as truly said of grace , it doth , fabrica●● sibi domicilium , prepareth a room for it selfe , useth no harb●nger , for nothing can prepare for grace but grace . and if it be objected , as arminius doth in his book upon the 7. to the romans , that such as seneca and socrates , were much enlightned , did approve the law of god according to the inward man , and had a kind of universall common grace . i answer , that this priviledg cannot be denyed to many among the heathen , that as alch●mists , though they misse the end , yet they finde many excellent things by the way . so though they failed of the right end , the glory of god , yet they were not destitute of many excellent common gifts , wherein though one did go faire beyond another , as seneca beyond nero , and so others , yet as they say of sins , they do all alike passe the●rule of rectitute , though some goe further beyond than others , so were they al alike destitute of or●ginal righteousnesse , although some more elongated from ●t than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . and if it be objected , as it is by arminius , to what end then are exhortations and threatnings , the propounding of punishments , and rewards , if it be not in our power to accept grace , & refuse it as we wil . i answer , that as the raine although it fal aswel upon rockes and heathes , as upon v●●●●●● and fruitfull places , yet no man asketh to what end is the first and latter raine ; so exhortations & admonitions though they fal aswel upon the reprobates , and those that are desperately wicked , as u●on those that are docible and capable of better things , it is to no se●●e folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . so much for the first corollary , which serves to rectifie judgements . the next is for practise . if al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a sanctifying grace , and that as you see is received , that is given by god as he wil . it is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , rom. 9. 15. as i said before , the spirit breatheth where , and when it listeth . therefore we should as millers , and mariners are wont to doe , who take the gale when it commeth , because they know the winds are not at their command : suppose a man were to passe the seas within 20 da●s upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; so , if the spirit shal breath into our hearts good motions of turning to god unfainedly in our youth , at 16. 17. or when over , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe 〈◊〉 no : how many thousand are now in hel who tho●ght to ha● repented , and did not because they neglected those breathings 〈◊〉 the spirit where they were offered ? for there are certaine acceptable times , after which god offers grace no more : happy he that knowes that day of his visitation , and as our saviour speaketh , the things which belong to his peace , in that his day , which ierusalem did not , which made christ to weep over it , and which saul did not : and the jewes in ieremiah's time did not , when god forbad ieremy to pray for them . for as there were certaine times when the angell moved the waters in the poole of bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein god troubles the hearts of men by his spirit . happy is he who then steps into a good course , that he may be healed to salvation . i say there are certaine times , wherein god doth ( as it were ) thaw and soften the frozen hearts of men . and it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace easily fashioned , but stay till it be cold , and it will not be wrought upon . i beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom isayah complaines of , who like bulrushes how down their heads for a day , while some storme of inward or outward trouble is upon them , but when a faire sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . if a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , i have but a little time to live here , it is another place where i must live for all eternity , and it shall be with ●●e for all this etern●ty , as i spend this short time . i say if this were thoroughly considered , i wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . but alas we are robbed of our selves through worldly delights , and doe magno conat● , magnas ●●gas agere , and so we spend our lives . but if we would not have with the merchant , forturam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . but wee mistake repentance , and that is the cav●e we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a ●●cere leaving of sinnes out of feare of hell , and desire to be saved , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : ephesians 2. 1. making a man a new creature , 2 corinthtant 5. 17. a change of the whole frame of the heart . as if another soule dwelt in the same body , as he saith ; ego non ego . in a word , when a man is cleane another man , then he was serving of god out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the law of god without these by-respects . and that this may yet be made clearer , and put out of all doubt , i would aske but this question ; that repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . a beast would doe as much , which sinking into danger , would struggle to save it selfe . but if it proceed from love to god , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . and if it thus proceed out of an holy love to god , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . al the creatures in heaven and earth cannot helpe us againe to them , yea the best ordinances are but as pens without inke , or empty conduit-pipes which give not a drop of true grace . except christ who is the fountaine please to conveigh it by them . you know the famous story of francis spira , what bitter cryes hee used upon his death bed : o that i had but one drop of faith ▪ one of the mottons which i have beene wont to have , but yet could not have them ! but died with those desperate words in his mouth , i am d●mned . therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet under , lest often checking , and snibbing , and quenching the spirit , in the end we be guilty of resisting the holy ghost , and god shal swears in his wrath that we shal not enter into his rest . [ where by the way observe , that this doctrine teacheth us not to be idle , and leave al to god , as they slander it ] but as paul maketh the consequence , because god worketh in you both the wil and the deed , therefore worke out your salvation with feare and trembling . armin●●s contrarily , our selves worke in our selves the wil , and the deed ; therefore we need not worke out our salvation with any such feare and solicitude , since we may doe it at our owne pleasure and leisure . but it wil be said this is a hard case , although a man would repent , yet he cannot ? though he desire to serve god , yet it is impossible . therefore to take away this scruple , we must know that god is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , iohn commeth here and telleth you , i have received of his fulnesse , and not onely i , but al we have received , that is , al other saints that either are , or have beene : and since iohn's time , many thousand thousands : and shal not such a cloud of witnesses perswade us ? if a beggar doe but heare of an open house kept , or a great dole , it affects him , and invites him to goe : but when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; so if a sick man doe but heare of a famous physitian , or a healing wel , it stirs him up to goe and try : but when he meets with 100 and 1000 comming from the wel , and telling him , i have beene there and am healed , i have beene there , and am made whole , then he maketh no question ; so doth iohn here , al we have received of his fulnesse : like a bird that hath found out a ful heape and calls his fellowes to it . say not therefore , on my sinnes are so great , and my wants are so many : but rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : onely you must receive when it is offered in the acceptable time , lest often gr●●ving the spirit , god suffers his spirit to strive no longer . gen. 6. 3. but ( as i said before ) sireare in his wrath that you shal not enter into his rest . 2 if al grace be received , then let us be affected as receivers [ 1 in thankfulnes towards god ] the most gracious are the most grateful , [ 2 in humility towards men ] for what have wee that wee have not received ? and shal our purse or vessel boast 〈◊〉 selfe against another , because the owner hath put more gold , or more precious liquor into it , than into another , it may be of the same , or a better worth ? or shal the w●l which glistereth with the sun beames exalt it selfe against another which stands in the shadow , as if it had lustre from it selfe , and not borrowed from the sun . 3. let us be affected as receivers , in begging grace at gods hands by prayer . therefore it is said to be the b●cket of grace , and it is a true observation that a man of much prayer , is a man of much grace . now prayer is either private , or publique : [ private , is that wherein we expresse our private and particular occasions to god every day , wherein we renew repentance & covenants with god , of abstayning from the sinnes we are most proue to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before god in al things . this is the very life of religion , and in this we must be very frequent and servent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ the next is publique prayer , of which because it is more questioned and not received by all with that reverence it should , i wil adde a word or two of it , and conclude . that a set forme of prayer is lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and falsenesse of it : it being contrary to the judgment of approved councells , learned fathers , and the continual practise of the church . tertullian , who lived not much above an hundred yeares after the apostles death , saith in his booke de oratione , premissa legitima & ordinaria oratione , ius est superstruendi petitiones , &c. which sheweth that they had some ordinary set allowed prayers , to which , afterwards some were added at more liberty . in origen's time , who lived very neere tertullian's time : it is evident that there were set formes of prayer used in the church : for in his 11th homily upon ieremy , he repeateth and expoundeth some passages of them , upon which occasion illiricus saith . tune temporis certas quasdam foro●●las orationum s●●e dubio habuerunt . basil in his 63. epistle saith , that in his time there were letanies used in the neocesarean churches , and ambrose in his time affirmeth : vsum laetaniarum ubique ●sse frequentem . constantine the great prescribed a set forme of prayer to his souldiers , set downe by eusebius in his fourth booke . and calvin in his 83. epistle to the protect● of england saith , that he doth greatly allow a set forme of ecclesiasticall prayers , which the ministers should be bound to observe . but as i said before of the lawfulnesse , there is little question . that which is chiefely to b●●●prehended , is of a secret disesteem of publique prayers ? by 〈◊〉 of which , many neglect to come to them , and they 〈◊〉 doe it in a perfunctory and overly manner , which is an extreame fault . better were it , that men would came to this disjunction ; either it is lawfull to use them or 〈◊〉 ; if not , why doe they not wholly abstaine , and if they ●●lawfull , why doe they not use them constantly , and in a reverent and holy manner . one thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . and that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and that is to worship god , and to performe a service to him , for preving of which , there are two places of scripture un-answerable , luke 2. 37. hannals worshipped god by fasting and prayers , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is the proper word for worship , acts 13. 2. they ministred to the lord and fasted , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , whence the word liturgy is derived . this me thinkes should breed in the hearts of men a reverend esteeme of this duty . besides , how straight is that which is objected against the lawfulnesse of it , as that the spirit is stinted , when wee are fettered with words appointed . answ. the freedome of the spirit stands not so much in the extent of the words , as the intensnesse of the zeale wherewith they are uttered . besides if this argument were good , it would swell against conceived prayer , for if he that heareth , hath a larger spirit then he that prayeth , there is to him the same stinting o● restraint . againe it is objected , that we cannot pray for occasionall necessities . therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particuler occasions . and if they be more publique , there are prayers before and after sermon , wherein the minister is left at more liberty ? and if it be yet more generall belonging to the state or church , we adde it to the publike prayers , as it is in the gun-powder-treason , times of war , dearth , &c. but there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the church hath commanded them : and if the church be to be obeyed in indifferent things , as it is , much more in appointing of gods owne ordinances . and if a set forme of prayer bee lawfull , then the lords prayer must needes excell , being dedicated by christ himselfe , and is therefore to bee more frequently used , and withall reverence both in minde and gesture . nor doth this want the practise and approbation of the auncient , it is cyprians speech . quanto efficacius impetramus quod petimus christi nominae si ipsius oratione petamus . and saint augustine . disce et retinete orationem dominicam , et inter omnes sanctos consono ore proferatis . thus if we shal shew our selves affected as receivers , in using both publicke and private praier , we shall find that successe which iohn and the rest found , who of his fulnesse received grace for grace . finis . notes, typically marginal, from the original text notes for div a55750e-120 plin. pr●efar . hist. natural . d. w. 2 leaves in some places . gen. 3. 14. notes for div a55750e-450 the first part . 1. in regard of his p●●son . 2. in regard of his offices . 〈◊〉 〈◊〉 o● his r●●hteousnesse . 4. in regard of his effect . 1. reasons from christ . 2. from our selves q●●st . answ. vse 4. simile . object● . object . answ. object . answ. corol. 2. piety, and poesy. contracted. by t. j. jordan, thomas, 1612?-1685? this text is an enriched version of the tcp digital transcription a46267 of text r217089 in the english short title catalog (wing j1054). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 60 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a46267 wing j1054 estc r217089 99828790 99828790 33221 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a46267) transcribed from: (early english books online ; image set 33221) images scanned from microfilm: (early english books, 1641-1700 ; 1968:16) piety, and poesy. contracted. by t. j. jordan, thomas, 1612?-1685? [42] p. printed for robert wood, london : 1643. t.j. = thomas jordan. signatures: [a]¹ b-c d⁴. in verse. includes "elegiack poems". reproduction of the original in the british library. eng jesus christ -early works to 1800. a46267 r217089 (wing j1054). civilwar no piety, and poesy. contracted. by t. j. jordan, thomas 1643 9028 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-01 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-04 olivia bottum sampled and proofread 2003-04 olivia bottum text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion piety , and poesy . contracted . by t. j. london , printed for robert wood , 1643. piety , and poesy . on the title , that was fixed upon the cross of our blessed saviour : jesus of nazareth king of the jews . imploration . almighty maker ( on whose power divine the seraph and the sacred cherubin attend with holy anthems ) gracious be to my defign ; oh make my poesie pure as an angels essence , that it may sing in thy quire , when my neglected clay becomes a prostrate ruine , and is burld to its first earth , by the forgetfull vvorld ; oh! may each line have a celestial art , to make the good prove constant , bad convert : then in this line i may declare my muse , jesus of nazareth king of the jews . this was once pilat's title , and his jest when it was fixt on the diviner crest of my eternal lord : oh! i must grudge at thee false pilat , couldst thou judge thy judge ? could thy oblivious soul so soon expell the apprehension of each miracle his potent power performed ? if he wou'd legions of angels had secur'd his bloud from thy insulting tyranny , for hee that was thy pris'ner , could have captiv'd thee : oh! then how durst thy rebell heart abuse jesus of nazareth king of the jews . why ( like a just judge ) didst not punish them who ( i th' worst form of malice ) spit on him ? why did thy lewder laws the traitor miss that seal'd his master's murther with a kiss ? why did thy black thoughts hold conspiracy to send him to thy long-vow'd enemy ? his death , pilat's and heroa's hatred ends , when true souls suffer , impious men are friends . but why did thy injurious judgement passe on jesus clear , for guilty barrabas ? ( a murtherer ) that did ( like thee ) refuse jesus of nazareth king of the jews . but ( scriptum est ) eternity decreed that on the crosse the king of kings must bleed , condemn'd by vassals ; pilat , dar'st thou sit upon the bench for whom the bar was sit ? obdurate judge , could not thy eyes relent to see the glory of an innocent brought to thy guilty session ? where the jury instead of good , and true , are fraught with fury such ( as without examination ) cry'd , ( with voyces lowd ) let him be crucified , his bloud be upon us : thus they accuse jesus of nazareth king of the jews ye are all guilty , and his bloud will bee on all your generations : yet agree to call your verdicts back : no ? then go on : they love no good , dread no damnation : me thinks the purple purchase judas sent confessing he betray'd the innocent should give your guilty sentence an affront , his words were true , he took his death upon 't : though 't was a desperate one ; could he expect a better end for such a bloudy act ? like ends must fall to all who do refuse jesus of nazareth king of the jews all that you can alleadge , is this , he said , destroy this temple , and ( without man's aid ) you shall perceive ( in 3 days space ) that then ( by my own power ) it shall be built agen : where were your wisdomes then ? could not your wise and learned rabbins know the mysteries this oracle pronounc'd ? he did foreshew the temple of his bodies overthrow : this temple you do ruine , and you shou'd pay for the sacriledge , your guilty bloud : although with stripes and scorns still you abuse jesus of nazareth , king of the jews . he bears his cross , toyls till he 's out of breath , oh! cruel , must he labour for his death ? but simon takes his burthen , and goes on under the tree must bear salvation : a fruit that we should for souls comfort keep , although the first plantation makes me weep : now was their journy ended , for they saw the place of death , skull-bearing-golgotha ; there was the cross up-reared , and on that , my lord was hovsted , nail'd , derided at , this title plac'd upon him , which ensues , jesus of nazareth , king of the jews . now doth he pray , and his dread father woo to pardon , cause they know not what they doe ; now doth his human nature loudly cry , eloi eloi lamasabacthanie : now he resigns the ghost , his spirit flies , hierusalem is fill'd with prodigies ; the graves are open'd , the cold dead come out , ranging the fatal city round about ; the temple rends ; how could it stand alone after the jews remov'd the corner stone ? oh! let this prompt my soul nere to abuse jesus of nazareth , king of the jews . a dream of dooms day . dreams are the stories of our sleep , they be the things that best perswade , security is not in beds of softest down , for they disturb by night , like our designs by day : yet there be some who have them in election , to be the prophets of our next days action : i shall hold no opinion , but refer them and their natures to th' interpreter : but i 'le declare my own ; the hour of night , nature , and custome , did at once invite my weary brain to rest. i made my prayer to my preserver , and did straight prepare to entertain their bounty : not an hour had sleep possess'd me with his passive pow'r , but such a dream i had , as made me flow in my own sweat and tears , a greater woe nere did engrosse the grieving soul of man , since those black days , egipts ten plagues began . the dream . me thought up to a barren mountains head , high as ambitious babel , i was led by my own gentle genius , there to fee what was nere taught me by cosmography , the quarters of the world ; casting my eyes full in the east , the glorious sun gan rise just in my face , his beams had so much pow'r , they spoil'd my prospect ; yet before an hour was full expir'd , me thought the sun began his declination , it backwards ran , or else my eys deciev'd me ; all the air me thought grew thick , as if it did prepare to give the earth a showre ; for i could spie the chanting birds unto their nests to flie , beasts to their caves , the night-bird to begin her dismal note , as when the day shuts in : and now the sun was turn'd to darkness to , night never was so dark , day did nere shew so opposetly light , so that my hand could scarce declare where my own feet did stand ▪ my senses all were numm'd , and did resign their faculties ; i wish'd the moon would shine , that , since i was depriv'd the short days light , i might receive som solace from the night : the moon did rise , and yet no sooner shone in her full sphear of glorie , but was gone , and nothing was left to be understood where she declined , but an orb of bloud . lord ! how i trembled then , so did the hill whereon i stood , as if 't were sensible of this prodigious change , the stars did fall as soon as fix , and now , were wandring all : where were ( thought i ) th' astronomers this year , they did not quote this in the kalender ? now down the hill i creep'd , purpos'd to see how the great city took this prodigie : i saw 't was full of lights , ere i was there , i heard the cries of women , a great fear possess'd the poorer sort , and such as those , whom , heaven knows , had nought but lives to lose : the rich were banquetting , ye might have spyed in such a street a bridegroom and his bride wedded for lust , and riches ; here agen , a crew of costly drunkards , that had been making one day of seven ; there another , like cursed cain , destroying his own brother : yonder a fourth , who , in as great excesse , wasteth his soul with an adulteress : ere i could turn to such another sight , i did behold in heaven a strange light , as if 't were burning brimstone , and , at last , i could perceive it fall like rain , so fast , i thought that heaven would have dropt , i cry'd all you that will by faith be justified , stir not a foot ; this is the fatal day , for which our saviour bids you watch and pray . great structures were but bonfires , turrets swom in their own lead , whil'st here poor wretches come half roasted in the rain , and mothers flie laden with pretty children , till they die : no dug can still their crying , and each kisse the mother gives , a showre of sulphur is : letchers , insatiate strumpets , with their shames , as they first met in fire , depart in flames ; no flattering epitaph , or elegie , hangs on the herse of proud nobility . the epidemick fires , at once , do fling into one grave , a vassal , and a king : our judges leave the senate , throw away their reverend purple , and in ashes pray to that great judge of heaven , in whose eys relenting pitty , and compunction lies : husbands embrace their wives , but ere they part , both burn to cindars , death had never dart that gave such cruel torments ; some do flie to rivers to asswage their misery , but all in vain ; for fire hath there more power than ever water had , the flaming showre is not to be avoided ; all do run , but none know whether , now my dream is done ; for here i wak'd , and glad i was to see 't was but a dream ; vet lord , so gracious be to my request , that this night's dream may stay still in my thoughts , then shall i watch and pray ; be ever penitent with holy sorrow , for fear thou mak'st my dream prove true to morrow . on lot's wife looking back to sodom . could not the angels charge ( weak woman ) turn thy longing eyes from seeing sodom burn ? what consolation couldst thou think to see in punishments that were as due to thee ? for 't is without dispute , thy onely sin had made thee one , had not thy husband been his righteousness preserv'd thee , who went on without desire to see confusion rain on the wretched citizens , but joy'd that god decreed thou shouldst not be destroy'd , nor thy two daughters , who did likewise flie the flaming plague , without casting an eye towards the burning towers , what urg'd thee then since they went on , so to look back agen ? but god whose mercy would not let his ire punish thy crime , as it did theirs , in fire ; with his divine compunction did consent at once to give thee death and monument ▪ where i perceive engraved on thy stone are lines that tend to exhortation : which that by thy offence , i may take heed , i shall ( with sacred application ) read . the inscription . in this pillar do i lie buried , where no mortal eye ever could my bones descry . when i saw great sodom burn to this pillar i did turn , where my body is my urn . you to whom my corps i shew take true warning by my wo , look not back when god cries go. they that to ward virtue high if but back they cast an eye twice as far do from it flie . councel then i give to those which the path to bliste have chose , turn not back , ye cannot lose . that way let your whole hearts lie , if ye let them backward flie they 'll quickly grow as hard as i. on eve ' tasting the apple . the fruit was amiable to the eys , 't was fit for food , 't was good , 't would make one wise , the subtil serpent wanted neither tale , nor terms of art , to set the fruit to sale : me thinks the words th' almighty did repeat , in saying of this tree yee shall not eat , proposing punishment likewise , that by the tasting this forbidden fruit , ye die , should have sufficient force in ye to fright the tempters craft , and your own appetite : could ye conceit , a serpent ( made as you by th' will of god ) more than your maker knew ? but 't is in vain my passion thus to vent gainst you that have receiv'd your punishment , yet give me leave to grieve ; for , since your fall , that fruit hath wrought diseases in us all . on the children of israel murmurring at manna . blind israelites , can ye no sooner boast ye are secur'd from pharaoh , and the coast of cruel egypt , but ( that to obtain their flesh-pots ) ye would be their slaves again ? hath great jehovah made his servants free , and are they angry at their liberty ? are not your labours ended ? or doth care perplex your sences for the next days fare ? what is 't doth cause your murmur and disquiet ? are ye not fed with manna ? angels diet : are ye not sated ev'ry morn and even , with food in pearly viols , sent from heaven ? your two first parents in the garden , had no greater store , why will you then be sad ? and call down angry justice , to exclude this plenty from you , for ingratitude ? are ye not god's elect ? doth he not tell , he will protect his chasen israel ? and yet ye grieve , and murmur at the food he sends ye , which is temperately good , fit for your constitutions ? and doth bless your bodies with it in a wildernesse : these acts of wonder , were your food as base as it is very precious , might breed grace in your ungratefull souls ; you should consent together to be thankfully content , for these high favors , which he nere did shew since adams fall , to any but to you : it is content , and thankefulness that makes course fare appear as fine as costly cakes : then pray for those two vertues , you that have more then a usefull plenty , yet still crave , whilst the profusest banqueter shall sit t' invent strange dishes , ' til he wasts his wit , and starves his bodie to . it is not meat onely , that makes the body shew repleat ; but 't is the grace of god that must attend our meals in their beginning and their end . that feeds the poor man when his table 's spread with a course cloth , the rich man's refus'd bread , and his own dear-got penny-worth , which ( eat ) he neither doth repine , or wish for meat ; this is a life of peace , content , and good , it cherisheth as well the soul , as bloud ; the dis-contented stomacks when they spie a dish they like , oft surfet , or else die ; so did the israelites when quails were sent , their plenty did become their punishment : but let me crave , oh! thou omnipotent , that canst , and dost allow food and content , thou saviour , that didst the thousands feed with two poor fishes , and five loves of bread ; that didst the tempters rude request deny , vvhen as thou saidst , man not by bread onely must live , but by the precious words that do proceed from thee , grant me those dishes too : for then i know want never can controul my repleat body or inspired soul , let me with joy thy benefits embrace and , when thou send'st me manna , give me grace . on mary magdalen's coming to the tomb of our saviour . whilest the sad night was dark , and silent , then to th' sepulcher comes mary magdalen , she fears no idle fancies af the night , faith in the deepest darkness , shines most bright , the temples rending , nor the prodigies , that came to grace the worlds great sacrifice , frighted not her , but all alone , to th' tomb of her dead lord is poor maria come , no apparition could her terror be an apparition , 't was she came to see . on peter called to be a fisher of men . when simon peter from his fishers trade by christ was called , and a man-fisher made , the world soon scorn'd him , and would not be like fish , by peter , nor by jesus bought ; yet there is no great wonder in 't , for when caught have ye known fish affect the fisher-men , on peter's imprisonment and release . is the great shepherd , whom our saviour call'd to feed his sheep and lambs , like them , install'd now by a wolvish tyrant ? or did he envy our peter's office ? and would be himself in that high place ? badmen ( we know ) desire a good-man's title , though they shew no virtue of their calling , thieves wou'd be term'd true men , though their trade be felony , 't is a strange govern'd kingdom , where they keep shepherds in hold , and wolves to feed their sheep : must heavens mighty keeper now obey the wretched bondage of a jazlors key ? must fetters cling about his sacred bones ? and , for his guard , four bold quaternions of lift-depriving souldiers , such as flie all acts that tend not unto tyranny ? what is the saint accus'd of ? can your laws inflict a punishment without a cause ? was he too holy for your vitious time ? too just ? or , was his innocence his crime ? 't is a hard case where virtue must intreat for right , when guilt sits on the judgement seat : peter this case is thine ; yet ( thou dost know ) not thine alone , 't was our great masters too , then since his neck unto that yoke did come there is no majesty , like martyrdom : observe the sequel : in the dead of night , vvhen silence rul'd the sleepy vvorld , and light . vvas quite extinguish'd , ( for the lord did make it darker sure , for his lov'd peter's sake ) for whose abuse herod and 's impious men might well despair of seeing day agen : in prison 'twixt two stout-arm'd souldiers , there most sweetly slept our holy prisoner , though burthened with his chains , nought can immure rest from that soul that is from guilt secure : a sudden light more glorious than the sun enter'd the prison vvalls , which first begun to strike and awake peter , it is held a doubt , whether that peter first did yield the motion of his eyes unto the smite this glorious body gave him , or his light , but now he is commanded to arise , to shake his bonds off , which he doth , off flies the locks , and bolts of prison-doors , and he follows this light that leads to liberty : thus , in one minute , doth the jailor leese ( spight of his care ) his pris'ner , and his fees . imploration . lord fill my soul with innocence , and then i care not though i be in daniels denn , i' th' firy furnace nought can me assail ; were i lock'd up in jonah's water goal ; just josephs pit , or peter's prison , all if i remain in innocence are small : and , as thou saidst to peter , say to me shake of thy bonds , i le do 't , and follow thee . on the penitent thiefe upon the cross . 't was time to cry remember , 't was an hour fit to invoke thy dying saviour for an eternal life , yet it is strange to see this blessed , un-expected , change in thee , a thief , how couldst thou hope to be preserv'd by him , that was condemn'd like thee ? or if thou didst conceit his power could give a life to thee , why didst not ask to live ? as did thy partner , whose desire was thus , if thou be christ , save thou thy self and us : then might ye hope after your strange reprieves to rob agen , be more notorious thieves , resolve to keep the passenger in aw , to steal in spight of conscience , or law ; why didst thou ask his kingdom , there 's no place fit for thy trade , no mask to hide thy face from the known traveller ; the wealth he gives can never be devour'd by rust , or thieves : but this was not thy aim , thy lord could see ; 't was not for this thou cri'dst remember me : for thou wert fenitent , and from cach eye true drops did fall to purge thy felony ; what ever thou didst force from any one thy teares distill'd a restitution ; but what did cause all this ? sure'twas that eye that look'd and made forgetful peter cry after his third deniall , whose bles'd sight can give a thief repentance , blinde men , light ; thence came that faith , which made thee to believe this jesus had a kingdom for to give : that taught thee to obtain it , that did shew how by repentance thou must thither go ; that made thee to cry out undauntly , when thou com'st thither , lord , remember me : let me sweet saviour take this thief's advice , and i shall be with thee in paradise : no fagot , gibbet , rack , or ax shall fear me , if on my crosse , i have a cure so near me . charity begins at home . when christ ( to save believers from all evils ) gave his disciples power to cast out devils , judas ( who did his master's life betray ) it is suppos'd , had no lesse power than they ; and yet we cannot read amongst the many great acts they did , that ere he cast out any the obstacle is found , for judas fins in the first rule , where charity begins , it was not strange , he dis-possessed none from others , that could not first cast out ' : own : learn here ye teachers , ere ye go about to clear mens eyes , first take your own beams out : that then those beams of darkness being gon men may behold in you the beams o th' son . on holy fasting , and on holy hunger . an holy fasting may be call'd a feast , it feeds the fainting soul , and gives it rest , he that would gain a life for everlasting by god's account , is onely full with fasting , a holy hunger doth suppresse all evil , that kinde of hunger famisheth the devil . on our saviour paying tribute . it was decreed the king of kings must pay exacted tribute , to a king of clay : caesar must have his image , and his birth may well exact it , 't is but earth to earth : we are christs image , our souls onely easer , why should not he have's due as well as caesar ? on paul's healing the creeple at lystra . when christ to paul his curing power reveal'd and he at lystra had a creeple heal'd , the astonish'd people , with hands heav'd on high , adore him by the name of mercury , the god of eloquence , and well they might whose tongue could make a creeple walk upright . on the holy ghost descending like a dove . when john ( unwilling cause unworthy ) lead christ into jordan , ore his glorious head hovers a dove , whose bright wings would not cease till they were spread over the prince of peace ; well may our turtles grieve their sad estates , when doves from heaven come to seek their mates . sapiens dominabitur astris . gave the star light to th'three wise men from far ? no 't was their faith gave light unto the star . on the pharisees requiring of a sign . ye faithless pharisees , what would ye more to shew the coming of our saviour then ye have seen ? hath not his power , and might , giv'n creeples legs ? and to the blinde their sight ? restor'd to life , and health , a corps that dyed , was shrowded , coffin'd , grav'd , and putrified ? fed many souls , turn'd water into wine ? yet ( for all this ) ye still require a sign ; our saviour still , some greater sign must give ; it is a sign ( vain men ) you 'll not believe . on our saviour's receiving of children . except we be converted , and become as little children we shall have no room in god's eternal kingdom , and who ere can be so humble , shall be greatest there , or he that will receive so sweet a flower into his bosom , hugs his saviour : but he that shall offend such little ones that are believing , better 't were mill-stones were hung about his fatal neck ; and he render'd a prey to the devouring sea : if children lord , are acceptable then make me a childe , let me be born agen . on our saviour's saying , he brought a sword . our saviour said , he came to bring a sword into the world , 't is true , that was his word , lord , strike our hearts with that , and so assure us , that way of wounding is the means to cure us . on saul's conversion in his journey to damascus . when saul was call'd to be a convertite , god's glorious presence struck him blinde with light : what strange enygmaes heaven can devise , saul then saw clearest , when he lost his eyes . the lustre struck him to the earth , and he at that rebound rise to eternity ; look here ambition , learn this of saul , the onely way to rise high , is to fall . on the words , scriptum est . our saviour gives the perfect revelation to his disciples of his death , and passion , when wisemen see known dangers they prevent um ; yet christ fore-saw his wrongs , but under-went um : he did expect no quiet , ease , or rest , untill he had perform'd quod scriptumest . an eclogue betwixt saul , the witch of endor , and the ghost of samuel . the introduction . when as the proud philistines did prepare their bands in frightfull order to make war against the israelites , saul ( their wish'd king ) march'd forth , and unto gilboa did bring all israel , where ( till the sad events the threatning war had brought ) they pitch'd their tents : but when the host of the proud foe appear'd to saul so infinite , he greatly fear'd ; the rather'cause he did no more inherit the divine power of a prophetick spirit : for now the power of god had left him so , that he by prophecy nor dream could know his future fate , from him all power went that doth support kings just , and innocent : and now a fearfull rage usurpeth all his nobler thoughts , he doth begin to call for wizards , witches , and his fate refers no more to prophets but to sorcerers : a woman must be found , whose breast inherits the damn'd delusions of predictive spirits : so in my younger observation of this vile world , i have cast my eyes upon a fawning parasite who for some boon his patron had to graunt , would beg , fall down before him for it ; which being deny'd , his humblenesse converts to its old pride , he grows malicious , what he did desire before with meeknesse , now he 'll win with ire : if cruelty and murther can prefer his long-wish'd ends , he 'll be a murtherer , or any thing of horror , yet will pray and beg , at first , to ha't the safest way ; though 't is not love , or service , he extends , but flattery to purchase his own ends : so saul's resolv'd , since heaven denies to tell what he would know , makes his next means to hell : to endor goes accompanied by no man ; and , with these words , invokes th' infernal woman . saul and the witch , saul . thou learned mother of mysterious arts , i come to know what thy deep skill imparts by neeromancie : thou whose awfull power can raise winds , thunder , lightnings , canst deflower the spring of her new crop : of thee i crave that thou wilt raise some spirit from the grave , who may divine unto me , whether fate will make me happy , or unfortunate in my next enterprize . witch . strange man forbear ; whose craft instructed thee to set a snare for my most wretched life ? dost thou not know king saul proclaims himself a mortal foe to our black colledge ? hath not his command ruin'd the great'st magicians of the land ? is 't not enough , i am confin'd to dwell in the dark building of an unknown cell , where i converse with nought , but batts and owls , ravens and night-crows , who , from dismal holes , i send to sick-mens windows , to declare death's embassie , to the offended ear of the declining patient : wherefore ( pray ) seek ye this horrid mansion , to betray the haplesse owner ? sau. woman do not fear , i do not seek thee out , or set a snare to get thy life ; for , finish my intent , as the lord lives , there is no punishment shall be inflicted on thee ; i will be a gratefull debtor to thy art and thee : be speedy then . oh! how i long to hear the message of my fate ! wit . whom shall i rear ? sau. old samuel . wit . 't is done . ye fiends below , that wait upon our will , one of you goe , assume the shape of samuel , and appear , with such a voice , and likenesse : or declare the reason why you cannot ; for i fear , ye dare not do it . spirit . dare not ? i am here . wit . oh! i am lost ; the unknown fates decree have set a period to my art and me . why didst thou thus thy royalty obscure , to take me acting my designs impure ; in th' midst of them for to contrive my fall ; so sure my death is , as thy name is saul . sau. though thou divin'st me right , yet do not fear , but let me understand , what did appear after'thy incantations ? wit . you shall know : i saw immortal gods rise from below , and after them , a rev'rend aged man , out of the deep ( with speedy passage ) ran , lapt in a mantle , his white gentle hairs express'd a brief of many well-spent years : within whose cheeks , bright innocence did move , his eys reverted to the joys above , ( like holy men in prayer ) and now appears to hear your will , and terminate your fears . samuel , saul , and the witch of endor . sam. why from the cold bed of my quiet grave am i thus summon'd saul ? what wouldst thou have ? why must thy incantations call up me from secure sleep ? are men in graves not free ? saul divinest spirit of blest samuel , the causes that by necromantick spell i am induc'd to raise thee from thy grave are these , within my restlesse soul i have a thousand torments , the philistims are prepar'd against me with a dreadfull war and the almighty who hath stood my friend in many battels , given victorious end to all my actions , and ( in dreams ) would shew whether i should be conquerour or no , all things so near unto my wishes brought i knew the battels end , ere it was fought , but now no invocations can desire the all-disposing power to inspire my ionging soul with so much augury as serves to prophesie my misery ; these are the causes make me thus return to thee , though sleeping in thy peacefull urn . sam. com'ft thou to me to know thy enterprize ? can man make manifest what god denies ? yet i shall ease thy doubt ; and now prepare to hear the fatal passage of thy war , so sad a sonnet to thy soul i 'le sing , thou 'lt say it is a curse to be a king ; that all his pomp , titles , and dignity , are glorious woes , and royal misery : as good kings are call'd gods that suppresse evils , so bad kings ( worse than men ) grow worse than devils . but these are exhortations fit for those that have a crown and people to dispose ; alas ! thou'st none , but what adds to thy crosse , thou hast it , to be ruin'd with the losse ; thy diadem , upon thy head long worn in majesty , shall from thy front be torn , so shall thy kingdome from thy power be rent , and given to david as his tenement ; before the sun hath once his journey gone unto the west , thou shalt be overthrown by the philistines , all this shalt thou see , and then thou and thy sons shall be with me . but all these sorrows would have been delights , hadst thou against the curs'd amalekites obey'd the almighties will . but 't is too late now to exhort ; farewel , attend thy fate , sau. oh! dismal doom , more than my soul can bear a thousand furies in a band appear , to execute their charge ; a ghost dost doth bring news that doth make a shadow of a king . oh! wretched dignity ! what is thy end ? that men should so their fond affections bend to compasse their frail glory ? half these woes that i have on me , would confound my foes : must these mysterious miseries begin with me , the small'st o' th' tribe of benjamin ? it could not else be stil'd a perfect thrall ; the highest riser , hath the lowest fall . would i had still kept on my weary way , to seek my fathers asses , then to stray this princely path of passions ; i had then , as now most curs'd , been happiest among men . ye princes , that successefully shall reign after my haplesse end , with care and pain , peruse my pitied story , do not be too confident of your frail sov'reignty ; if titularity could safety bring , why was 't not mine ( a prophet and a king ? ) and ( for a friend ) what mortal can excel the knowledge of seraphick samuel ? who had he liv'd , and i his counsel taken , i had not ( as i am ) been thus forsaken : but now i shake thee off , vain world , farewel ; here lies entomb'd the king of israel . all you that stand , be wary lest you fall , and when ye think you 're sure , remember saul . let us pray . after the creed , our holy pastors say unto their congregations let us pray . the custome is divine , it argues , they that are beleevers must not cease to pray . sure those three words contain a charm that may protect beleevers , therefore let us pray . would we resist temptation , the broad way that leads to black damnation ? let us pray . would we have names and honors nere decay , but flourish like the spring-time ? let us pray . would we live long and happy , have each day crown'd with a thousand blessings ? let us pray . would we have jesus christ the onely stay of our sick souls and bodies ? let us pray . are we with judas ready to betray our friends for fatal treasure ? let us pray . are we grown proudly wise , will know no way to heaven but our own ? pray let us pray . are we so full of wrath , that we could slay our nearest , dearest kindred ? let us pray . have we committed treason , and no way is left but desperation ? let us pray . do we with dives let poor laz'rus stay fasting , while we are feasting ? let us pray . lest evil-angels bear our souls away , as they did his , to torment , let us pray . are we in dismal dungeons doom'd to stay , 'till death allow enlargement ? let us pray . are we so us'd to swear , that yea and nay are words of no assertion ? let us pray . doth pestilence possess us ? lest delay consume us in a moment , let us pray . are we in wrathfull war , where tyrants sway the sword of black injustice ? let us pray . would we return victorious ? win the day from our red adversaries ? let us pray . doth famine vex our nation , and decay our ( once too pamper'd ) bodies ? let us pray . doth causeless care oppresse us , that to day we cast for food to morrow ? let us pray , are we despis'd ? contemn'd ? made to obey the wrath of other nations ? let us pray . are we in sicknesse , and would gladly play the sanctifi'd physitians ? let us pray . doth death approach us ? lest too long delay lose both our souls and bodies , let us pray . would we be ready for dooms dreadfull day ? let us ( like ninevites ) fast , watch , and pray . sure sinfull sodom had been sav'd , had they with one entire consent said , let us pray . and put those words in practise ; what we may obtain by faith and prayer , who can say , but those blest souls in heaven ? if despair poyson the soul , no antidote like prayer . if , in the stead of disputatious , we these seven years , had put our piety into the act of prayer , we might have bin free from those mischiefs past , or now begin : prayer is the key of heaven , way to quiet , the lands preservative , the angels diet : it breaks the rage of thunder , calms the ocean , it is the sweetest issue of devotion ; the soul put into language , a design that ( by just claim ) doth make gods kingdom thine the princes treasury , the earths increase , the christian's sacrifice , the path to peace , if we would have more blisse than men can say , pens write , or angels tell us , let us pray . an acrostick conteining the ten commandments . exod. xx . thy god of gods i am , whose hand hath ransom'd thee from egypt's land , oh! then no other gods implore . i make no carv'd statues to adore . ii almighty god speak not in vain . iii see that his sabbaoth thou maintain . iv jn honor let thy parents be . v oppose thy wrath , from murther flie . vi reject adulteries , faint pleasure . vii do not steal in any measure . viii abandon all false witnesse , never love it . ix nor let thy soul thy neighbors riches covet . x intemperance . a fancy upon vvords . he that 's devoted to the glass , the dice , or a lascivious lass , at his own price is made an ass , he that is greedy of the grape , on reason doth commit a rape , and changeth habit with an ape . the lover whose devotion flyes up to the sphere where beauty lyes , makes burning-glasses of his eyes . if long he to that idoi pray his sight , by loves inflaming ray , is lost * for ever and for ay . elegiack poems . an elegie on the death of mr. john steward . if a sad stranger may presume to mourn , and build ( in verse ) an altar ore an urn , if tears that com from heart-instructed eyes appear no despicable sacrifice ; if you 'll conceive sorrow can keep her court in souls that have the cause but by report , or if the loss of virtue you believe can make its lover ( though a stranger ) grieve : admit my wet oblation which imparts something that shews th'effects of mourning hearts . you who have had no tears for your own crimes , and cannot vent a sigh for these sad times , within whose juiccless eyes was never seen , drops but proceeding from a tickled spleen : and you who ( valor-harden'd ) never cou'd bestow one stream to see a sea of bloud , though of your sons , or brothers ; come to me i le teach you true grief in this elegie , steward is dead , a man whom truth , and fame with virtue , ever shall imbalm his name ; crave although young , who in his heart did prize learning , and yet not wittier than wise ; religious without faction , and could be courteous without the court hypocrisie , just to his friends , not hatefull to his foes , for he had none , though virtue seldom goes by envie unattended ; he was one in whom appear'd much of perfection , but death ( the due of nature ) must be paid , beauty , and strength must in a grave be laid : so hasty and unwilling to defer the time , is our great grim , commissioner ; then let us mourn , let our true sorrow swim , that he is not with us , or we with him : 't is good to mourn for good , as to regard , or pity , is a kinde of a reward : his latest precious breathings , had respect to nothing more than divine dialect , which he committed to his mourning friends ; in exhortations for their better ends unlocks his breast , which onely could express aspiring prayers , and pious pensiveness ; thus like a traveller ( that will not stray to any talk , but 's journey , and his way ) our peregrine discourseth , till at last as tapers , near their end give greatest blast , he dies , and all the duty i can do is on his herse to fix a line or two . the epitaph . underneath this marble lies youth's decay , that merchants prize , who trades for what is just and wise . on this urn let no man laugh , reader , if thou keep him safe , his name shall be thy epitaph . let no one here presume to read unless he be by sorrow lead , to drop a tear upon the dead . it shall be but lent , for when thou com'st to th' period of all men , his friends shall pay thy drops agen . on the death of the most worthily honour'd mr. john sidney , who dyed sull of the small pox . sidney is dead , a man whose name makes furrows in his friends cheeks , channel'd with tears for sorrows , within whose microcosm was combin'd all ornaments of body , and of minde : in whose good acts , you might such vollumes see , as did exceed th' extent of heraldry ; whose well-composed excellencies , wrought beyond the largest scope of humane thought . indeed , within his life 's short little span , was all could be contracted in one man ; and he that would write his true elegie , must not court muses , but divinity . he 's dead : but death , i have a speech , in vain , directed unto thee , where i complain upon thy cruel office , that could find no way to part his body and his mind , but by a fatal ficknesse , that confounds the beautious patient , with so many wounds ; sure when thou mad'st his fabrick to shiver , thou could'st not chuse but empty all thy quiver , what man ( to all odds open ) in the wars , dies with such a solemnity of scarrs ? yet his great spirit gives the reason why , without that number , sidney could not die : and therefore we will pen it in his story , what thou intend'st his ruine , is his glory ; so when the heavenly globe i 've look'd upon , have i beheld the constellation of jupiter , and on all parts descri'd th'illuminated body stellified , sprinkled about with stars , so that you might behold his limbs and hair , powder'd with light : this wee 'l apply , that , though we lose him here , his soul shall shine in a caelestial sphere . the epitaph . in this sacred urn there lies , till the last trump make it rise , a light that 's wanting in the skies . a corps inveloped with stars , who , though a stranger to the wars , was mark'd with many hundred scars . death ( at once ) spent all his store of darts , which this fair body bore , though fewer , had kill'd many more . for him our own salt tears we quaff . whose virtues shall preserve him safe beyond the power of epitaph . an elegie on the lamented death of the virtuous mis anne phillips , dedicate to her son and heir mr. edmond philips . religious creature , on thy sacred herse let my sad muse ingrave a weeping verse in watry characters , which nere shall dry , whil'st men survive to write an elegy : dull brass , proud marble , and arabian gold , ( though they tyre time and ruine ) shall not hold their aged letters half so long , as we shall keep thy living worth in memory : obedience was thy study , truth thy aim , wisdome thy worship , fortitude thy fame , patience thy peace , and all good eys might see thou did'st retain faith , hope , and charity . within the holy treasurie of thy mind , were the choise vertues of all women-kind : nothing that had affinity with good , but liv'd within thy spirit or thy bloud ; no costly marble need on thee be spent , thy deathlesse worth is thine own monument . thoughts of life and death , written upon the occasion , ex tempore . i never look on life , but with a loathing , when it is sterril , and conduceth nothing to my eternal being ; but when i find it devoted to the deity , to love my neighbour , and obey that state which god hath made next , and immediate , under his sacred power ; when i have will to forgive him that doth me greatest ill ; to calm my passions , to content my friends , and do no acts that savour of self-ends , then i love life ; but wanting this , i have no joy , but to exchange it for a grave . an epitaph on the death of an organist . within this earth ( a place of low condition ) intomb'd , here lies , an exquisite musician : living , he thriv'd by concord , and agreeing , looking from all things , to eternal being : in equal rule and space he lead his life ; a constant , honest , consort to his wife , much troubled musick suffer'd such derision by many , that began points of division : he now , without controul , no question , sings eternal anthems to the king of kings . an epitaph on himself . nay , reade , and spare not , passenger , my sense is now past feeling , who to my grave a wound did bear within , past phisicks healing . but do not ( if thou mean to wed ) to read my story tarry , least thou envy me this cold bed , rather than live to marry . for a long strife , with a lewd wife ( worst of all ills beside ) made me grow weary of my life , so i fell sick and died . an epitaph on a strumpet , buried at gravesend , once at my landing there , to go to canterbury . we read , that sacred solomon would have no nice distinction 'twixt a whore and grave : since it is so , then now it may be said , that heare a grave within a grave is laid : she was no sextons wife , yet now and than suspition said , she buried many a man ; but now the grave is dead , why then ( my friend ) the worst is past , thou'rt welcome to graves-end . an epitaph on my worthy friend mr. john kirk . reader , within this dormitory , lies the wet memento of a widdows eys ; a kirk , though not of scotland , one in whom loyalty liv'd , and faction found no room : no conventicle christian , but he died a kirk of england by the mothers side . in brief , to let you know what you have lost , kirk was a temple of the holy ghost . finis . notes, typically marginal, from the original text notes for div a46267e-110 john 19.19 matth. 26.53 mar. 27.30 mar. 14.45 luke 23.7 mar. 27.26 mat. 26.24 matth. 27.23 matth. 27.4 mat. 26.61 john 19.17 mark 15.21 mark 15.22 joh. 19.19 . luke 23.34 mark 15.34 mar. 15.37 mat. 27.52,53 ephes. 2.20 * rob. wisdom , christianity vindicated, or, the fundamental truths of the gospel concerning the person of christ and redemption through faith in him maintained against the cavils and groundless exceptions of andrew robeson and george keith, gawen lawrie and george white-head, who are called by the name quakers : being a reply to a book published by these men in opposition unto a book intituled a testimony to the true saviour / by robert gordon. gordon, robert, fl. 1669-1675. 1671 approx. 148 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a41562 wing g1290 estc r26773 09538427 ocm 09538427 43551 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41562) transcribed from: (early english books online ; image set 43551) images scanned from microfilm: (early english books, 1641-1700 ; 1331:44) christianity vindicated, or, the fundamental truths of the gospel concerning the person of christ and redemption through faith in him maintained against the cavils and groundless exceptions of andrew robeson and george keith, gawen lawrie and george white-head, who are called by the name quakers : being a reply to a book published by these men in opposition unto a book intituled a testimony to the true saviour / by robert gordon. gordon, robert, fl. 1669-1675. [3], 48 p. printed for robert boulter, london : 1671. gordon's defence of his a testimony to the true saviour. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -natures. society of friends -controversial literature. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion christianity vindicated : or , the fundamental truths of the gospel concerning the person of christ , and redemption through faith in him , maintained , against the cavils and groundless exceptions of andrew robeson , and george keith , gawen lawrie , and george white-head , who are called by the name of quakers . being a reply to a book published by these men in opposition unto a book , intituled , a testimony to the true saviour . by robert gordon , author of the said testimony . 1 tim. 4. 1 , 2. but the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits — speaking lyes in hypocricie . — 1 john 4. 1. 3. believe not every spirit — for — every spirit that confesseth not , that jesus christ is come in the flesh , is not of god. — 1 john 2. 22. who is a lyer ? but he that denyeth that jesus is the christ , he is the antichrist . john 20. 31. but these things are written , that ye might believe , that jesus is the christ , the son of god , and that believing ye might have life through him . london , printed for robert boulter , at the turks-head in cornhill , near the royal exchange . 1671. the preface to the christian reader . having lately published a book , intituled , a testimony to the true saviour ; the tendency whereof was , to bear witness in these latter and dangerous times , ( as concurring with , and consenting unto the voices of all the prophets and apostles in the dayes of old ) to the man christ jesus of nazareth , as the lords christ , and our only saviour ; and unto reconciliation , justification and redemption , as already in being in him , purchased , compleated and perfected with god for sinners , by the price of his whole , intire and perfect obedience to his fathers will in his crueified body without us ; to be made effectual by the workings and operations of his spirit in all such , who through faith in him receive that attonement : and hence rejecting the errours which tend to the darkening or denying of those blessed truths , so plainly testified unto in the holy scriptures , among whomsoever they were lodged without reflection upon any persons or people whatsoever . the great opposition and contradiction raised against this my testimony , and the reproach thrown upon me because of it , fully satisfies me , that a publick testifying unto those truths was and is both seasonable and necessary . a faithful account of the exceptions brought by these four men against this doctrine of christianity , and therewith of the principles of truth testified unto in the holy scriptures by the prophets and apostles , whereby may be seen their agreement or difference with each other , is the matter in this following discourse ; where i do invite the reader to be no farther concerned , then as be is a christian . if their book in answer to my said testimony , intituled by them , the light of truth triumphing hath or shall come to thy view , judge not of it by its fair title ; the nature of things doth not alwayes answer the names or inscriptions put upon them ; hereticks of old have named themselves orthodox ; there is nothing more common then for men to adora errours with the robes of truth , and to deform truth with the rags of errours : therefore i would not have thee judge the better of these mens doctrine , because they have named it , light of truth triumphing ; or the worse of what is asserted in my late testimony , because of the black mark of darkness , ignorance , errour and envy , they have branded it with . wonder not that in these last times even christianity it self in its very foundation ( the person of our lord jesus , who is that rock upon whom it is built , and faith in him as being the son of man now bodily glorified without us ) is struck at and denied ; and that among us in these nations , where so many years he as saviour , and faith in him for salvation , hath been openly owned and professed : which as it may be looked-upon as a just rebuke from the lord against such among us , who having long professed him in words , yet have and do deny him in their conversations : so it is also no less then what was plainly foretold by the holy apostles to come to pass in the last times , to wit , that some should depart from the faith , even denying the lord that bought them ; and that many should follow their pernicious waies . and although these men who have thus appeared against my testimony to the true saviour , are called by the name of quakers , as reckoning themselves of that sect or company , yet let it not be so looked upon , as if there were not many among those people , who ( not knowing these depths of satan as they speak ) are not in their understandings intangled in these errours ; and therefore every one being to give an account for himself of his own faith , we are in charity no farther to determine upon persons among that people , as carried away in this apostacy from the faith as it was once delivered to the saints , then as they acknowledge and own it to be so , each for himself : but that there are some pretending to be teachers among them , and some others also , making a fair shew , under the disguise of the names of light and power within , thereby bringing in damnable errours to pervert the faith of some , is too too manifest ; among whom these four men have numbred themselves , by this their voluntary opposition they have raised of their own accord against the plain truth , left to us upon record by the prophets and apostles , and testified unto by me ; against whom i own no other opposition , then in and by the spirit and doctrine of truth to stop the mouthes of these and such gain-sayers . not any delight i have in re-joynders of this kind , hath led me thus forth to take notice of these mens exceptions against the truth ; but their wresting and misapplying the words of the holy men of old recorded in the scriptures , and jumbling the truths distinctly testified unto in them , thereby among simple people to deface and darken the truth published by the apostles , and asserted by me , by forcing them to appear as a heap of confusion and contradiction , and there openly charging me as smiting in the dark , and as it were daring me to speak more particularly , hath forced and constrained m● , for the very truths sake , to this reply ; & therein to name the very books wherein and by whom these errours are asserted as truth ; that i might vindicate my testimony to the blessed mystery of christ crucified ; against these , and such opposers , so far as they appear against that mystery testifyed unto , in it ; and that by removing all their exceptions against the truth , i might in my measure assert and justifie the blessed harmony which is betwixt the perfect redemption that is already finished in christ jesus for us ; and the revelation of him in us , against unbelievers in this age ; who judging of this mystery by the reason of man , cry out , confusion , contradiction , how can these things be so ? and that such who through these and such mens fair , and high pretences ( who are really mighty to deceive ) are apt to be turned aside from the truth as it is in jesus , might discern this mystery of iniquity in its root and tendency , so far differing from , and contrary unto the doctrine of the prophets and apostles . after perusal of this following discourse , judge impartially between me and these men according to the scriptures of truth , and that doctrine , theirs or mine , which is most agreeable thereunto , let it be received , and let the other for ever be rejected . and so farewell . r. g. andrew robeson . i begin with thee as being the first man i meet with of this four-fold combination against a plain testimony to the true saviour ; and thou enters upon this work , as if through high swelling words , thou couldest at the very first dash overthrow the whole bost of israel , to wit , the voices of all the propbets and apostles in this matter ; and being thus puffed up with thy aiery notions , and drunk with the conceit of thy own abilities , thou reckons another as bewildred and reeling , who stands upon that rock against which the powers of darkness cannot prevail , and thou in vain kicks . the first thing i take notice of , is , that thou chargest me as fighting against the light of truth ; and afterward that my words speaking of christ as having the iniquities of us all in his own body upon the tree , verge nigh to blasphemy ; and that in effect i make christ as spiritually within us an allegory ; all which i only mention to let the impartial . reader see how forward thou art to cavil , and what little reason thou hast for it , from my words . the next thing i mark , is this , thou tellest me , — that i seem to take it for granted , that the quakers deny that body that suffered at jerusalem — but i do require thee to point to me in what page of my book , thou couldest find any ground to fasten this charge upon me , having not so much as mentioned that people in all my book : but thou having forged this , thou strengthens it with another of its own kind , saying of me — that i labour to prove the existence of that body in the day of its service ; — a matter not so much as intended by me ; but supposing that as a truth already received , i asserted in the express words of the apostle , that jesus christ of nazareth , a man approved of god among the people was , and now is the true christ and our only saviour : and hence i rejected that doctrine among whomsoever it was lodged , as another then that already delivered by the apostles , to wit , that he [ the god-head only ] that was manifest in that body of flesh is he , the true and only christ , and the light in every man that comes into the world , as it is manifest in every man , is he the same christ , and so as in him , so in every man ; god manifest in the flesh : thus while thou pretends to be astonished , to find me ( as thou saiest ) cudgelling down my own shadow , thou thy self art not ashamed to be found plainly so doing , even then when thou dost forge it against me . and next as if thou were got off with flying colours , — thou dares me and all men upon earth to prove that ever the quakers denied the existence of that body in the day of its service : — my soul hates this deceitful shifting the matter in question ; it is very like that you do believe that there was such a man , who ( as histories mention ) suffered death at jerusalem about sixteen hundred years agoe , and so do the turks and jewes ; yet seeing thou puts me to it , let me ask thee this question , what means these and such like words from among you concerning that body ? — how can we tell there was ever such a man , we were not then living , we have nothing but our faith for it ? — mark the tendencie of those words ; however hadst thou dared me to prove , that the now-present , glorified existence of that bodie that suffered at jerusalem is denied by some teachers , yea , even among that people : then i could have told thee ( and it is commonly delivered as truth among you ) that they have asserted , that christ hath no other body then his church what a ▪ monster , one head and two bodies : nay , look over the exceptions of thy partner g. l. against my testimony , and thou wilt there find him plainly ▪ confessing this thing , asserting that it is contrary to the scriptures , to say of the child born according to the flesh , ( to wit , jesus christ the son of mary , whom old simeon had in his arms ] there should be no end of his government , for he suffered death : so that according to this doctrine , the death of the man christ jesus , who was born of mary , called the son of man , hath put an end to his government , and thence to his now present , glorified , bodily existence ; though our lord himself said of himself , even since his being ascended and glorified , i am jesus of nazareth ; plainly affirming the now present existence of jesus of nazareth , the son of man ; according to that which he foretold of himself , matth. 24. 30. and they shall see the son of man coming in the clouds of heaven with power and great glory . next thou expressest thy self to me in these words , — i take notice of thy acknowledgment , that the manifestation of god in the flesh of christ was that whereby way might be opened for the ministration of the other mystery , christ within us , separating them , and making the one subservient to the other ; and yet after runs against it in the whole scope of thy work . — i answer , i have not otherwise spoken of these two gospel-mysteries then as they are testified unto in the holy scriptures ; so that i have not divided them , but declared of them all along my book , as joyntly concurring together as necessary to us , yet in their order ; not confusedly jumbling them together , or making the gospel-distinction of them appear as opposites , and so as contradictory to each other ; as doth thy partner g. w. but i have distinguished them according to the order and method of the gospel , the first as wrought in christ our head for us , the last as to be wrought by christ in us ; the first as the ground and cause , the second as the consequence and effect ; the first as in the one crucified body of christ , finished and perfected at once , by that one attonement and propitiatory sacrifice once offered for sins without the gates of jerusalem , the second as in our bodies , or in us , who through faith in him receive that attonement , so daily doing , and in many bodies till mortalitie be swallowed up of life : and that this is the scope and tendencie of my book is sufficiently manifest , only thou hast a mind to pick a quarrel where there is no just ground . in the latter end of the 1. page , thou brings in some of my words , torn from the sentence they relate to , and then thou tells me , that it is contrary to the scriptures , and to my self within a few lines ; and thus hath thy partners also dealt with me : for clearing whereof , i refer the reader to my own words in those places of my book where they are mentioned , as too long here to be repeated : and to you as brethren in this iniquity , i say , might not such as your selves deal so with the scriptures of truth with the like out-cry ; and if so , could it be reckoned less then a piece of deceit , and it is the same in you to deal so with my words : and i leave it with the impartial reader to be considered , whether it be equal dealing among men , that while g. w. in the 13. page of his part chargeth it upon me , as injurious , disingenious , and false in not giving a true account of the principles of the quakers , which i undertook not , and therefore i did not so much as mention that people ; that even in that same book these men should deal so with my words , in not giving a true account of what they plainly express , though they have of their own accord taken it upon themselves to answer it : but what answer can rationally be expected from these men , who have not been so honest as to represent faithfully what i really and plainly published in that testimony ? the next thing i observe , is , where thou clamours after this manner ; — what ! christ a propitiation for the sins of the whole world , past , present , and to come , and yet a generation pleading faith in it , and not sheltered from the wrath of the father thereby ; what incongruous work is this ? — i answer , the one propitiatory sacrifice of the body of christ ; is not the less sufficient in it self , to have been a propitiation for the sins of the whole world ; and so to have sheltered even all mankind from the wrath of the father ; gods love , and this great propitiation set forth by him , was large enough even for this though it prove not so to unbelievers and hypocrites . the apostle spoke truth , 1 john 2. 2. of jesus christ the righteous , he is a propitiation for the sins of the whole world ; and our lord also spoke truth of himself , john 3. 36. he that believes not the wrath of the father abides on him ; and in effect i have expressed no more then what those scriptures holds forth . hence i say , who but one like thy self , who dares even call the scriptures themselves contradictory , durst thus boldly reckon this doctrine of christ and his apostle incongruous ? in the end of the 2 : page , repeating some of my words , thou tels me ▪ — there is a supposition and question of thy own forming , and then presently thou concludes it a doctrine of some others ; and then thou adds , it is a smiting of the quakers in the dark : — i answer , i did not assert that supposition and question to be a doctrine maintained by some others ; but i proposed them as necessary consequences of a doctrine a little before mentioned in that part of my book ; to wit , of that doctrine which asserts , — that redemption is not of sinners that delight in sin , but of a light or seed within , to be raised and redeemed within ▪ to which the promise of redemption is ; which seed is the seed of abraham to whom the promise is , which jesus christ takes upon him after the flesh : — a doctrine mentioned in a book , often printed and published by and among you , called , love to the lost , pa. 46. 47 , 48. but that which thou dares not meddle with , lest thy speech should bewray thee ; now i offer it to the understanding reader , whether this question may not pertinently be proposed to the maintainters of that doctrine . — is the seed or christ within , so under condemnation and the curse , that he needs to be redeemed therefrom ? and if this seed or christ be not saved in every man , doth it remain in some for ever under condemnation ? thy partner g. k. in the 16. page , answers thus , — we say indeed that the seed suffers under fin , and is to be raised from under it ; yet the soul , yea , and the whole man is also to be saved within ; but the seed is not for ever under condemnation ; for though for a time it suffers , yet in the time appointed of god , it is raised up in all , yea , in the most ungodly to minister in them wrath without mercy . — this doctrine g. k. asserts , but it agreeth not with the scriptures , speaking thus , that christ died for sinners , the whole need not the physitian but the sick ; for a good man one may even dare to die , but christ died for the ungodly ; by what scripture can he prove that christ died for a seed in man , which needed redemption , which seed is christ in every man , and that christ suffers under sin in every man , and is to be raised from under it ? for if so , he came to redeem himself in every man , who never consented to sin ; so not the man , the sinner that was under condemnation and the curse , and delighted in sin : but consider the words of isay , isa . 53. 6. we all like sheep have gone astray , we have turned every one to his own way , and the lord hath laid upon him the iniquity of us all ; and this peter testifieth , 1. ep. 2. 24. he who did no sin , his own self bare our sins in his own body on the tree ; how expresly doth these scriptures refute that assertion of g. k. neither can he show any scripture to prove that the man jesus christ doth bear our sins , but as he did bear them in his crucified body when he suffered for us , the just for the unjust ; of which i shall write more fully in answer to g. k. his part . and whereas he saith , the seed is raised in the most ungodly in gods appointed time , to minister wrath in them without mercy ; he should have expressed himself whether he understands by ungodly , men and women ; and whether this seed , which he calls christ , or this ministration of wrath raised in them without mercy , be after their bodily death ? for if so , the worm in devils and damned persons that never dieth , is christ in them ; g. k. should prove this confused doctrine of his , by the scriptures , or keep it to himself . and since he saith , the soul is also to be saved within , and the whole man ; what an imperfect account doth he express in this matter ? as if the full and compleat redemption and salvation purchased by christ , and in hope waited for by believers , were only a salvation or a being saved from sin within ; wherein he is reproved by the apostle , rom. 8. 23. we have the first fruits of the spirit , waiting for the redemption of our body ; we are saved by hope ; we do wait in patience for it : yet these saints thus waiting for the redemption hoped for , already witnessed in measure a being saved from sin within : and for him to say the soul is to be saved , how doth it agree with the doctrine published by g. f. in a book , intituled , the great mystery of the great whore ? speaking thus , p. 29. 68. 90. and 258. of the soul , which is part of man as he is a man , nothing else in man , being called his soul , but what is a part of him , — that , it is infinite in it self , more then all the world , a part of god , of his being , and so divine , without beginning and ending , coming from god , and returning to god again ; the power of god , and god doth not change , nor his spirit , nor the soul ; god doth not change in his being , neither doth that which cometh from him : — doth a part of god infinite in it self , without beginning , that changeth not , need to be saved ? and if the soul be such as is here expressed , then the end of such mens exhortations and preachings cannot be to gather souls to god ; because being a part of god , without beginning , that changeth not , it could never , nor can never be separate from god ; and so contrary to that of the apostles , the end of whose ministry , was to beget men and women into the faith , and hope of the resurrection of the dead , that at the appearing of jesus christ , they might receive the end of their faith , even the salvation of their souls 1 pet. 1. 9. as for thy charge of siniting the quakers in the dark ; i answer , if their own consciences accuse them not , neither do i ; only such preachers as this ( g. k. ) doth impose upon them such doctrine ; how far they do receive it , it doth concern them not a little seriously to consider . in the conclusion thou tells me , — that if others had not set my work before me , thou might'st have found in thy heart to have dealt with my book throughout . — and what thou wouldst have brought forth is sufficiently manifest by the little thou hast published ; and really if a man may judge of a work by the introduction thereunto , thou hast given the reader a true account of the following work brought forth by thy partners ; who also have produced a piece of work sutable to thy introduction ; wherein thou hast made thy self manifest , as smiting against the true saviour , the man christ jesus , and redemption through faith in him , testified unto by me ; a work too heavy for thee , though rashly undertaken by thee , against thy old acquaintance r. g. george keith . thou art the next man i meet with opposing my testimony ; and thou pretends in words much higher then the rest , telling me , that thou finds somewhat in thee from the lord to answer me in love to my soul : — but re-examine thy self ; didst thou ever to this very day in word or writing ( though thou wast in the same town with me ) communicate this to me ? nay verily ; it is true i saw this answer of thine another way then through thee ; thou hast therefore either never received any thing from the lord to answer me in love to my soul , ( and it is but the product of thy own deceived mind fathered upon the lord , as the manner is too too often among you ) or else thou hast proved rebellious and unfaithful to him that sent thee , and most uncharitable to my soul in never delivering it . in the title thou tells me that i have disingeniously represented the quakers and their principles , and so faith thy partner g. w. but i say again , if their consciences accuse them not , neither have i , who have not so much as mentioned them ; and truly i do not find such a plain consistency in those principles published as theirs by their teachers , or such an unanimous reception of them by every person among them , as that i could have undertaken to represent them as the principles of every one among that people : but you are herein like those lawyers , who when the lord reproved the pharisees , said unto him , master , thus saying , thou reproachest us also ; and thus it is with you : errours lodged among turks , jews , arrians , papists , socinians and ranters cannot be reproved by a testimony to the truth , as recorded in the holy scriptures ; but necessarily the out-cry must be with you , in so saying thou chiefly means the quakers ; as if mainly concerned therein , though they are not so much as mentioned . in the beginning of thy work thou speaks thus to me , — the youngest child of truth may see thy weakness and confusion ; — what an inconsistency is there between thy words and this work , published by you four against my testimony ? why was there such a stir raised about it ? why was it not left in its own simple weakness , without being branded with nick-names of their nature who so named it ? and why have so many of you joyned together ( as if it were for your very lives ) against it , yea , and forcing it to speak what it intended not ? and that not by the youngest among you ; but even by g. w. himself , reputed the second among your ministry ; and no he alone , but assisted by the quick-witted , a. r. the learned , g. k. and the wise , g. l. in the 5. page , thou expressest thy self in these words , — though redemption is wrought within by the spirit of christ , yet not without respect to christ even as outwardly born and crucified : — here i take notice of thy slighting that great work of mans redemption as already purchased by christ for sinners , by that one sacrifice of his crucified-body once offered for sins ; to be made effectual in all such as receive that attonement by the operations of his spirit within , through faith in him the attoner ; speaking first of a redemdtion wrought in us by the spirit , as if that were the cause and foundation thereof ; only adding as something in order thereunto , yet not without respect to christ as outwardly born : and this is the doctrine of thy partner g. w. in the 9. page of his part in these words , — see reader how erroneously he hath excluded the works of god and christ from within , as to ransoming and freeing man from sin , and making him righteous ; so bringing him into unity and friendship with god ; which is the true sense of redemption , justification and reconciliation , which are not obtained without the operation of the spirit of holiness within : ( though christs testimony sufferings and example had a tendency thereunto ) and r. g. would impose on people a faith concerning a redemption , reconciliation and justification , as being all finished , wrought or purchased without them , without respect to any work wrought or to be wrought within them by any light or spirit whatsoever — that i exclude the operations of the spirit of holiness within , from being necessary for bringing the believer into union and friendship with god , is falsly charged upon me ; yea , had not passion blinded this man , he might have read in my testimony , that i asserted the necessity thereof in order thereunto : but that the operations of the spirit of holiness in us , are the attonement , the propitiatory sacrifice , as the ransome , price or cause of our redemption , and that to be the true sense of redemption , that i deny ; and this man by affirming it , plainly contradicts the scriptures , speaking thus of our lord , and the propitiatory sacrifice of his crucified body , that he slew the enmity in himself so making peace , that god reconciled us to himself through the death of his son , while we were yet enemies , so no qualification wrought in us by any spirit whatsoever in order to the perfecting of the purchase of a redemption , and paying the ransome for sinners : hence not i , who only testified to the truth of the apostles express doctrine ; but this man is more truly and properly an imposer of this his unscriptural doctrine ; especially being a teacher of a people , to whom it is not allowed to question , examine or dissent from the doctrine delivered to them by the ancient friends of the ministry : but to these men i say , that the works wrought for us by christ in his crucified body , is the first mystery , the foundation of all our mercies , the ground of the possibility of having any works wrought in us by the spirit of god , tending to our being made like unto him : yea , had not our lord finished the work the father gave him to do , when he set him forth as a propitiation for the sins of the whole world , and had he not triamphed over all things that were against us for us , and had he not obtained eternal redemption for us by the price of his blood , we had not witnessed the benefit thereof by receiving that attonement through faith in him ; if he had not died ( not for himself , but ) for our-sins , and risen for our justification , we had died in our sins , and remained in death for ever ; the works wrought in us who believe , being but the consequence and effect of what he did for us , even when sinners , before we believed ; he loved us first , he saw us in our blood , and said onto us , live , and it was a time of love ; he died for us while we were yet sinners , and reconciled us to god , while we were enemies : and this doctrine doth not invalidate the inward operations of god within us , neither is it the devils or his agents instrument , to exclude the inward works of christ , as if not necessary to us , thereby to make us partakers of his divine nature , and give us fellowship with the son of god ; as g. w. in his last words of his part would make people believe ; but it is the very doctrine of the apostles , thus testifying of christ , that he slew the enmity in himself , so making peace ; who having finished the work the father sent him to do , by purchasing and perfecting redemption und reconciliation with god for sinners , by the ransome of himself ; and being ascended and glorified , sent forth his ambassadours , intreating men to be reconciled to god ; that in all ages and generations such as through faith in him receive that attonement might witness what the apostle testifieth of the corinthians , 1 cor. 6. 11. in these words , but ye are washed but ye are sanctified , but ye are justified , in the name of the lord jesus , and by the spirit of our god ; a place of scripture mentioned by g. w. in his last words of his part , but miserably perverted , contrary to the true intent of the spirit , by leaving out these words , as pressing him to hard [ in the name of the lord jesus ] as if of purpose to exclude the sufferings and sacrifice of christ as the price of our redemption , and the ground and cause of our witnessing a being washed , sanctified and justified by the spirit : whereas had not the first been , the other had never been ; and this man opposing and denying the first , shuts out himself from the benefit of the second . whilest indeed it hath been the work of the devil and his agents in several generations to darken this doctrine of the justification of sinners , through the death of christ , as a work already perfected with god , to be witnessed by the spirit through faith in christ ; by pretending through an obedience to be wrought by us , or in us to some law or other , ( as the only way ) to blessedness and perfection ; being a principle agreeing with the reason of man ; thereby darkning and plainly denying the attonement , and one propitiatory sacrifice of the body of the man christ jesus once offered for sins , and redemption as already obtained through his blood , so plainly testified unto throughout the scriptures ; as being known only to believers through the revelation of the spirit . but further , that thou derogates from the honour and dignity that belongs to the son of god , appears by thy next words , pag. 5. saying — that christ offered up his very flesh through the eternal spirit , in the outward as an attonment unto god , in order unto our justification , so as thereby he made ready way for our justification , though our justification was not simply and absolutely wrought thereby , as if no more were to be done by him , or his spirit in us . — i do acknowledge that although i do assert , that redemption and justification is already purchased for sinners , by the intire and perfect obedience of the man christ jesus , as he whom god sent forth as a propitiation for the sins of the whole world , and that he finished and perfected what he came to do for us ; yet i do not say that he so finished it for us , as if no more were to be done within us by his spirit , in order to our receiving that attonement : but thou as doth thy partner g. w. jumbles these things confusedly together , and so divides not the word aright ; speaking of the works wrought for us by christ , as lame and imperfect , not as having purchased redemption , and reconciliation with god for sinners , but only having done it in part ; so not as having finished the work given him to do ( though he so testifieth of himself ) but that he did something in order thereunto , that his sufferings , testimony and example had a tendency thereunto ; not telling how much or what he did , or what he left undone ; and what further tendency the sufferings , testimony and example of christ had hereunto , then that of pauls , or any other martyrs , whose testimony , sufferings and example had also a real tendency hereunto ; which you should have distinctly done , had you intended plainness , in honesty to bring forth your doctrine to be tryed in the light : therefore although in the 13. pag. thou acknowledges , that christs outward coming was not a bare example , but had a real influence and service in its place ; yet because thon still keeps thy self in the dark , unwilling to be manifested in the light , not telling us what that further influence and service was , more then being a bare example ; and opposest him as the great propitiatory sacrifice for the sins of the whole world , as having by the sacrifice of himself taken away sin , and obtained eternal redemption for us by his blood , as being a work already perfected by that one offering once for all , telling us plainly that christ did only something in order hereunto ; may i not therefore understand by thy saying , that christ was more then a bare example , that thy meaning is , that he was sent , to publish the universal love of god to mankind , in a tender of life and salvation to all that believed and followed him ( the light ) in all righteousness ; to abolish the shadows of the law , to confirm his doctrine by miracles and an innocent life ; and lastly , to offer up his body to be crucified by wicked hands , as a compleat captain and perfect example ; which is the fullest account of the ends of his coming , enumerated by w. p. in his book , intituled , the sandy foundation , pa. 19. thus shuffling out him , the son of man , as having laid down his life a ransome for sins ; and as having offered up his body , and shed his blood without the gates of jerusalem , as the blood of attonement , that speaks better things then the blood of abel , and as the one propitiatory sacrifice to take away sins ; denying him as having already abolished sin , slain the enmity in himself , so making peace , as having made reconciliation , purchased justification for remission of sins , and obtained eternal redemption for sinners ; that all believers in all generations through this work so finished and perfected by him in his body of flesh , might through faith in him , the son of man , the attoner , receive that attonement for the remission of their sins , and as a ground of hope to them after their being dead , to be raised again unto life eternal by the resurrection of the dead , unto all which the holy scriptures expresly testifie , and of all which this man speaks not one word , but rather pleads against it : agreeable to that doctrine published among you , speaking thus in a book , intituled , sauls errand to damascus , pa. 8. christ in his people is the substance of all figures , types and shadows , fulfilling them in them , and setting them free from them : but as he is held forth in the scripture-letter without them , and in the flesh without them , he is their example or figure , which is both one , that the same things might be fulfilled in them that was in christ jesus . — but if thou tell me that thou hast mentioned an attonement , a sacrifice , a propitiation , yet i say , thou not having spoken of them , as only of the man christ jesus , or of those ends in relation to us they are made mention of in scripture , may i not therefore account thee one with thy partner g. w. who in the 12. pa. of his part , plainly expresseth himself in these words ; — that christ in his outward death was a ransome , an attonement , an acceptable satisfactory sacrifice to god , a propitiation for mankind , and to be a living example through all , not only to end the law and sacrifices without , but to bring the believers beyond and through the ministration of death , condemnation and wrath within , into peace and union with god : — but which of all the prophets or apostles , ever so wrote , of a ransome , an attonement , a propitiation , a purchase , a price of our redemption , as of a work to be done in us , as it was in christ , or that in these christ was an example to us , that they might over again be effected in us , or that christ was a figure ; and which of all those holy men ever so wrote , of a believers being brought through the ministration of death , condemnation and wrath , after the example of the man christ , as he not having already in his body of flesh born all these things for us , and by his resurrection from the dead triumphed over all these things that were against us , for us : and which of all the apostles so wrote of these things as thou hast done , telling us that christ did somewhat in the outward , in order to our justification , though our justification was not absolutely ▪ wrought thereby : now since in the holy scriptures this mystery of faith in the man christ jesus for our redemption and salvation as already purchased by his obedience in the body of his flesh , is plainly and fully expressed ; this new coyned mystery of faith in the light in your consciences , or within you , as it is within you , and in every man as he comes into the world , as your saviour , and obedience thereunto to be done and perfected in your bodies or within you , by his spirit and after his example , as the cause of your justification for the remission of sins , and the ground of your hope for eternal life , and salvation of the soul and whole man ; i say this doctrine of yours being another then that of the apostles cannot take place , but in them who having rejected the truth , are therefore given up to strong delusions . but as having a mind yet further to cavil , in the 7. pa. thou argues thus ; — is not this confusion and contradiction to thy self , first to say , a man dead in sins , unsanctified , altogether a child of wrath , and yet god is fully attoned , perfectly reconciled to them , i answer , were it not more honesty in thee , to charge the apostle , then me , who wrests not , but only repeats the apostles words , saying , we were reconciled to god by the death of his son while we were yet enemies ? thou shouldst therefore clamour against the apostle , thus , is not this palpable confusion and contradiction to thy self , paul , to say of enemies , while yet enemies , so unsanctified persons , god fully to be reconciled with such , even while such ? dost thou think this clamour of thine , will make void the apostles plain positive assertion ? and shall we therefore say , the apostle was mistaken , and is now corrected by g. k. but that thou mayst appear not so plainly to contradict the apostle , in the beginning of the 13. page , thou tells me , — and though the apostle saith , while we were enemies , we were reconciled to god by the death of his son , yet he adds , much more shall we be saved by his life : i answer , is it any wonder that thou unfaithfully repeats my words , to make them speak what i intended not , when thou dare do the same with the very apostles words , leaving that part of the sentence out which is most weighty against thee ? the apostles words , rom. 5. 10. being these , much more being reconciled , we shall be saved by his life ; and what doth this make for thee ? the apostle saith , that while we were enemies we were reconciled , in the time past , and he spake truth , although thou dares quarrel it as a contradiction , and also the apostle saith , being reconciled ( in the time past ) we shall be saved by his life ; in the time to come , as to be done , although they were already reconciled ; and from this also thou dissents , as i have already proved by thy own words , page 16. speaking of the soul , yea , and the whole man being saved within ; although the apostle spoke truth , that being reconciled , we shall be saved by his life ; that as god raised him from the dead , and as he now lives and shall die no more , we also whom while enemies , god reconciled to himself by the death of his son , we who since we believed , having received that attonement , shall after our bodily death be raised from the grave , and be made partakers of that salvation , which through faith and hope we wait for while in the body ; for we are saved by hope : and in the next words of that 13. pag. thou sayst to me — and though thou uses this scripture to prove , that men are reconciled to god through the death of christ , excluding any qualification wrought by him in them , yet it is but an abuse of the place ; ( though i only repeat the apostles express words , and mentioned no more then what is plainly asserted by them ) nor need i go further then thy own confession to alledge a more safe way of understanding that scripture , as where thou sayst , although in the dayes of isaias christ was not then come in our flesh , yet the prophet speaks of it as a thing already done , it being so in the purpose of god ; and so why may not paul after this manner . — i answer . paul cannot be understood so to speak , because the death of the man christ was past before he so wrote : and if we should so understand these words of the apostle , it confirms that i asserted ; for as christs sufferings spoken of by the prophet isaias as done in his time , because according to the scriptures ( and therefore my confession ) were what his band and his counsel determined before to be done ; therefore they were in the fulness of time so really accomplished as god before determined ; thus if paul spoke of gods being in christ , reconciling the world to himself , and that while we were enemies we were reconciled to god by the death of his son , it being so in the purpose of god before the foundation of the world , surely then , when jesus christ came into the world to finish what the counsel of god before hand had determined , he really , actually finished and accomplished it ; or else the purpose of god was frustrate , and christ finished not what god before hand determined he should do , and set him forth for to do ; which to assert either of god or christ are alike impiously blasphemous . thy partner g. w. in the 15. page of his part , saith , — this doctrine tends to make a merry world in their sins ; — but the apostle as if of purpose to rebuke this spirit . rom. 6. 1. saith , shall we therefore sin that grace may abound , god forbid ! and in another place , the grace of god teacheth us to deny ungodliness : and in the 16. page , g. w. further argues thus , — could that be an answer of divine justice , so to take vengeance on the innocent , and let the guilty go with their sins past , present , and to come ? and how can god then in justice execute wrath on any for sin ? — i answer , it is strange to find this man , so very dark , thus to argue against god! however he is reproved by the apostle , who saith in express words ( as if of purpose to check this cavelling spirit ) of the man christ ; he died , the just for the unjust ; though in him was no guile found , yet he was made sin and a curse for us ; though be had done no violence , neither was any deceit in his mouth ; yet it pleased the lord to bruise him ▪ he was smitten of god , wounded for our transgressims , the chastisements of our peace were upon him though we had turned every one to his own way ; the lord laid on him the iniquity of us all : this , man should thus answer the prophet isaias , is that divine justice , to take vengeance on , wound sinite , bruise the innocent , and let the guilty go free : and the apostle asserts in so many words . thu jesus christ the righteous is a propitiation for the sins of the whole world ; may i not thence in truth assert him to have been a propitiation for all sins , past , present , and to come ; which since this man so much quarrels , narrowing the extent of christs death ; of whom it is written , that he tasted death for every man , let him plainly answer , ( god having so determined before the foundation of the world ) whether there was any necessity that the man christ jesus should have been offered up as a sacrifice for remission of sins at all ; the apostle tells us , that without blood there was no remission ; which if so , that if for the remission of every sin there be a necessity of that blood of attonement , if he did not then when he was offered up , attone for all sins , must he then come again to be offered up again for those remaining sins , not already attoned for , by that one sacrifice of his body , already once offered never to be offered again ? and though this one propitiatory sacrifice once for all be sufficient in it self for the sins of the whole world , yet such as receive it not , but through unbelief reject him , christ saith of such ; the wrath of the father abides on them ; they remaining still in unbelief , the sentence of the law , ( cursed is every one that continueth not in all things which we written in the book of the law to do them ) remaining also in them , because they have not received this attonement , but putting that word of god , spoken to them from them , have judged themselves unworthy of everlasting life . in the 7. page , i find another exception against this doctrine of the apostle , 2 cor. 5. 8 , 19. the apostles words are , hath reconciled us , viz. vs who believe and are sanctified ; but of the world he saith , reconciling , so not reconciled ; yea , in that same place he mentions a qualification on their part to be wrought by the spirit in order to their full reconciliation , be ye reconciled to god. — i answer , thou art here very hard put to it , who though thou be a master of arts , must be desired to ask the boyes in the grammar-school , whether was reconciling , and hath reconciled , do not both denote a time past ; and if the apostle spoke truth , saying in the time past , god was in christ reconciling the world to himself and if christ also spoke truth of himself , john 14. 4. i have finished the work the father gave me to do ; then surely what god was doing in time past in christ , to wit , reconciling the world to himself , he finished it ; and so it is a work already done and perfected on god , part : and for that qualification mentioned by the apostle on their part , it confirms what i asserted , and i have also affirmed it in my testimony , that in order to make the reconciliation with god already finished by christ effectual in every man , we are ( as a qualification required on our part , as to receiving that attonement already perfected ) invited to be reconciled to god , who in christ jesus is already reconciled to us , even while enemies ; which qualification on our part is not the reason or cause of our reconcilation with god ; for the apostle in the next words , plainly points out to us the reason and cause thereof ; for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him ; here is the foundation of all our hopes , the ground of our confidence , the reason why we are invited to be reconciled to god , jesus christ who knew nosin , was made sin for us , a work already done and perfected ; the fruit and consequence whereof is , that we might be made the righteousness of god in him : had not the first been done and perfected by christ without us , we had never witnessed the second within us : they that sleight and reject the second , really neither know nor believe the first ; they that oppose and reject the first , they shut themselves out from the second . now to conclude this matter , in the 13. page , as if thou hadst set thy self of purpose to print thy self-contradictions , after a great deal of vain jangling thou confessest to the truth in plain words though against thy self and partners ; therefore i shall sum up this doctrine which i have according to the scriptures affirmed , and which thou contrary to the scriptures hast cavelled against and denied , in thy own very words , — we do willingly acknowledge , the full and perfect redemption was in christ , while we were enemies ; but now since we believed , we have received the attonement . — but i further take notice of thy next words in the 5. page , thus ; — our justification was not absolutely wrought by christ as manifest in his body of flesh ; as if his outward body , flesh and blood were the only sacrifice excluding the inward . — i answer , neither do i assert that his flesh and blood was the only sacrifice ; for his soul was made an offering for sin , so that thou shouldst have more fully exprest thy self herein : for if thou understands , by excluding the inward , the inward works of the spirit as wrought within us , then with thee , christ in offering up himself a ransome and sacrifice for sin , is an imperfect , unsufficient propitiation excluding those inward works , as if these were a part thereof ; thou shouldst have spoken more plainly in this matter , as doth one w. s. a teacher among you , in his book , intituled , a new catechisme , pa. 64. in these words , as the foundation and principle of the quakers ; — we believe that christ in us doth offer up himself ( mark that , a work yet a doing ) a living sacrifice unto god for us , by which the wrath and justice of god is appeased towards us ; and that through the offering and sacrifice of christ the hand-writing of ordinances which stood against us , is blotted out ; ( mark that , in the present time , as now doing , ) — how plainly doth this man set himself to speak another doctrine then that of the apostles ; the sacrifice offered up to god for sin is called by the apostle , one offering , once offered ; and therefore also is called the offering of the body of jesus : hence the apostle saith plainly , 1 tim. 2. 5 , 6. there is one mediatour between god , and man , the man christ jesus , ( mark that , the man christ jesus , as son of man ) who gave , ( mark that , in the time past ) himself ; mark that , not meekness , humility , patience ; or the like in every man , but-himself ) a ransom for all : hence christ the son of man was the ransome for all ; and so it is , ephes . 5. 2. who hath given himself an offering to god for us : this man tells us ; that it is the foundation of the quakers , to believe christ in us ( as spiritually manifested in us so not as son of man without us ) doth offer up himself a sacrifice unto god for us : this man saith , the hand-writing of ordinances which stood against us is blotted out , ( as doing in us . ) the apostle said , blotting it out , and took it out of the way , as done ; thus he renders the foundation and principle of the quakers to be another then that of the apostles ; and such kind of doctrine doth thy partner g. w. mention in the 14. and 15. pag. of his part , in these words — that in respect of our being renewed by the spirit of christ , we are said to be purchased to god ; and in this sense it is said , god hath purchased his church with his own blood . how darkly and confusedly doth this man write : it is true , by being renewed by the spirit within , it comes to be manifest that we are these whom christ ▪ hath purchased ; but that these works of the spirit wrought in us are the ransome , the attonement , the propitiatory sacrifice , or any part of it , or the ground and cause of our being redeemed , that i deny as contrary to the scriptures , testifying the sacrifice and purchase of our redemption thereby , to be a work done at once , by the one offering of the body of the man christ , and in this sense it is said , god hath purchased ( a work done and perfected ) his church by his own blood ; whereas g. w. his confused doctrine renders this purchase , as a work , dayly doing , in every generation , in many bodies , as every man comes to be renewed by the spirit : and really this is in effect no less then in a more fine dress of new coyned words a bringing in another , unbloody sacrifice , like that rome , with this difference ; that is an offering of a piece of bread , which they say is the body of christ , this new one is faith and patience , and the like graces of the spirit of god , which these men say , is offered up in us for us to god , as a ransome , an attonement , and purchase of our redemption : both agreeing in this , that there is another offering , another sacrifice dayly offered up for sin , then that one sacrifice of the body of the man christ jesus , crucified at jerusalem , then and there once offered up to god through the eternal spirit for the sins of the whole world . in the 6. pa. thou acknowledges , — that our salvation and justification hath a necessary respect to the death of christ in the outward , god baving so ordained it . — now consider thy words , that which our salvation and justification hath a necessary respect unto , without the effecting thereof ( to wit , the death of the man christ ) we could never have been saved or justified : now let g. l. and g. w. thy partners in this work testifie whether thou hast spoken the truth herein , or not : g. l. writes thus to me , as is afterward mentioned in his part , — it is not names and things done abroad , but the life within that redeems the soul to god ; — the death of christ in the outward , being a name and thing done abroad , doth not ( saith g. l. ) redeem the soul to god ; he allows not , but plainly excludes any such necessary respect our redemption hath to christs death in the outward : g. w. in the 16. pa. of his part tells me , — that it is a blasphemous opposing the omnipotency of god , and an undervaluing him as if he were no saviour , to assert any such necessary respect our redemption hath to the death of christ ; especially ( saith he ) while r. g. thinks god was so displeased , and his wrath so stirred up , that it would hold man captive in death ; unless christ as son of mary should satisfie and answer this wrath , and undergo this death . — thus as it was said of old of those false witnesses who bore testimony against the person of our lord ; so may it also be said of you who have joyned your selves against my testimony both to his person and doctrine ; and their witness agreed not together : but to help thee out of this strait , that thou mayst joyn hands again with thy brethren , turn to the 8. pa. of thy book , where repeating these words out of my book , viz. that there is another snare , that carrieth death in the bosome of it ; and it is that spirit that publisheth , that the light in every man is the true christ our only saviour , and there is not another ; and that man is to be joyned to this light , which of it self is able to redeem him as he becomes obedient thereunto : to all which thou adds these words , — here with open mouth thou smites against our principle , — then surely by thy confession this must be thy principle ; and if so , thou plainly contradicts thy self ; for here is no mention of christs death in the outward , nor any room left for any such necessary respect our redemption hath thereunto , that being a part of that snare , to pretend to redemption without any such necessary respect to the death of christ . in the 8. page thou argues against me from some of my words thus , — thou sayest , light and power in christ considered as distinct from his being a man , and the light in every man as he comes into the world , asserted to be he the true christ , is to assert another saviour then him , jesus christ of nazareth born of mary , and yet thou expresly pleads for christ being formed within men ; who of the weakest discerning cannot see thy self-contradiction here : — i answer , thou art reproved by the apostles , who plainly testified that the same jesus whom the jews crucified is both lord and christ , and there is not another ; and yet also pleaded that christ might beformed in them ; by the first telling us who the true christ was and is , the man christ jesus of nazareth , the same jesus whom the jews crucified . in the other expression they tell us how we partake of his nature , to wit , by his being formed within us , called christ within the hope of glory ; christ dwelling in us by faith : now thou jumbles and confounds these , not dividing the word of truth aright . the man christ jesus of nazareth to be the true and only christ , thou dost not confess , which the apostles plainly did ; christ as formed within , the hope of glory , dwelling in us by faith , as manifest within us ; this manifestation of him as in us , thou calls the true christ , our only saviour , which the apostles never did . thus setting thy self to speak contrary to the apostles , thou dares boldly ( though blindly ) call their plain positive assertions , contradictions . and sutable to this thy doctrine , is thy confession of christ , in the 13. page , in these words , — we believe and acknowledg him who was manifest in that body of flesh , to be he the true and only christ . this is a new coined confession ; differing , and quite another then that of the apostles , in these words , 16. matth. 16. thou art ( not he that is manifest in that body of thine , but , thou ) art the son of the living god : and after his being ascended and glorified , they confess him in these words , acts 2. 36. let all the house of israel know assuredly that god hath made that same jesus ( not him that was manifest in that body of flesh , but the same jesus ) whom ye have crucified both lord and christ : is it because he was hanged on a tree that thou art ashamed to own him as saviour ? or that thou dost not believe that god raised him from the dead ? or rather art thou afraid to confess him , because of the pharisees , lest they should put thee out of their synagogue , as they have done some others , because they openly confessed him ? oh consider the words of our lord , luke 12. 8 , 9. whosoever shall confess me ( not him in me , but me ) before men , him shall the son of man ( not him in the son of man considered as distinct from him , a man ) also confess him before the angels of god ; but he that denyeth me ( to wit the son of man ) shall be denyed before the angels of god : dost thou think that thou hast found out a better manner of expressing this truth , then the apostles had ? or dost thou not really change their doctrine by thy new coyned manner of expressing it ; for by the apostles the man is acknowledged as saviour , that same jesus whom ye crucified , a man approved of god among the people ; unto you this day is born a saviour , jesus ; there is one mediatour , the man christ jesus ; by man came death , by man came also the resurrection of the dead . by thee the man is left out and shuffled by , not confessing him the son of man ( as the apostles ever did ) to be he ; but him ( to wit the god-head considered as distinct from his being a man ) that was manifest in that body of flesh , to be he ; the true and only christ our mediatour , which the apostles never did ; herein agreeing with the doctrine of h. w. a preacher among you , who in a book intituled , a declaration to the baptists , pag. 13. tells plainly — christ was never seen with any carnal eye , nor his voice heard with any carnal ear — hereby plainly denying him to be the son of man , who , as of purpose to rebuke this lying spirit , testified of himself , that he was both seen and heard by the bodily eyes and ears of those among whom he conversed , john 9. 35. he saith to the man that was born blind , dost thou believe on the son of god ? he answered and said , who is he lord that i might believe on him ? and jesus said unto him , thou hast both seen him , and it is he that talketh with thee . mark this if our lord spoke truth , he whom this man both saw and talked with , with his bodily eyes and tongue , was the messias , the son of god. and since he was ascended and glorified , acts 9. was it not the true christ , jesus of nazareth , who appeared and spoke unto saul , as he was going with his persecuting companions to damascus , he said so of himself , i am jesus of nazareth ; yet it is added in the 9. verse , and the men which journeyed with him stood speechless , hearing a voice , but seeing no man. thus that jesus whom the apostles preached , and believed in as the true christ , the son of god , was both seen and heard by the bodily eyes and ears of unbelievers : and hence peter 1 epistle chap. 7. ver . 8. writes thus to believers , elect through the sanctification of the spirit unto obedience , who therefore in and by faith had seen him , faith being the evidence of things not seen , yet to such he saith , that the tryal of your faith might be found unto praise , at the appearing of jesus christ , whom having not seen , ye love , in whom , though now ye see him not , yet believing ▪ ye rejoyce : and hence our lord said to thomas , john 20. 29. because thou hast seen me ( and this was with his bodily eyes ) thou hast believed , blessed are they which have not seen ( and surely this is not of an inward sight of him by faith ) and yet have believed : here is a being sanctified unto obedience in christ with joy , and yet , in him whom they now see not . and to maintain this doctrine , in the 17. page thou mentions these words ; — though it be said by some of us , that christ was sometime preached as crucified to the jews , but more generally a light to the gentiles , which imports but one christ in a twofold way of appearance ; for though the apostles preached him in the form of a man , yet they preached him also , and that more generally , a light to the gentiles . — what strange doctrine is this ? if the apostles preached christ in the form of a man ; when they so preached him , was he not a real man ? and if so , ( and because you neither confess nor preach him as a man , but as a light in that man christ , and as a light in every man , as it is in every man , as he comes into the world ) tell us plainly what is become of that man ? hath he now any real , individual glorified bodily existence ? and was there ever , or will there ever be remission of sins preached by the spirit of god , but through that man ? and where dost thou find in the scriptures that the apostles preached one way of appearance of christ to the jews , and another to the gentiles ? was not he whom they preached in the form of a man to the jews , and him they preached the light of the gentiles , one and the same christ , to wit , the man christ jesus of nazareth ; old simeon plainly tells us , ( if he may be believed ) that the man christ , the child then born of mary , whom he had in his arms , is a light to lighten the gentiles ; and he , the man christ , said of himself , i am the light of the world ; and the apostles they preached him as a man ( though he was and is also god ) to be believed infor remission of sins , both to the jews and to the gentiles ▪ that very same man they preached to be the christ to the jews , him also , and none but him , they preached a glory and a light both to jews and gentiles ; and this peters discourse to the jews , acts 2 , and to the gentiles acts 10. doth plainly testifie . so the apostles preached but one and the same christ both to jews and gentiles , to wit , the man christ jesus of nazareth , and but one and the same way of appearance of the man christ , both in the jews and in the gentiles , to wit , through faith in him : and to him , as saviour , and to this way of his appearance in believers , through faith by his spirit , for salvation and remission of sins , through him , i have in plain words testified , and you have opposed ; but in the day of the coming of this son of man , even at the appearing of our lord and saviour jesus christ , when he shall come the second time without sin unto salvation ( which hasmeth ) which of us have confessed or denyed him , will then be manifested . from page 9 , to 12. thou usest many words to prove the doctrine of justification through obedience to the light in every man as he comes into the world , not to be an establishing of the covenant of works : in all which , thou hast not touched that doctrine as i laid it down ; only ( to shift the matter ) thou tells me , that the new covenant requires both faith and works upon our part ; — this i deny not : but i do deny that either faith or works wrought by us , or in us by the spirit of christ , are the previous , procuring , purchasing cause of the love of god to us while sinners , and thence as the ground or cause of our justification with god , or salvation : this thou meddles not directly with , only to weaken and darken the apostles doctrine of justification for remission of sins , and redemption through jesus christ , freely through grace without works , even through faith in his blood , whom god hath set forth ( in the time past so already done ) to be a propitiation , to declare his righteousness for remission of sins that are past , even the righteousness of god manifested without the law , witnessed by the law and the prophets , even the righteousness of god which is by faith of christ jesus , unto all , and upon all them that believe : i say , to obscure and oppose this doctrine , thou tells me thus , — thou art ignorant of the nature of the new covenant , as if doing were proper only to the old and first covenant in order to justification , which is false : — thus according to thy manner , thou confusedly jumbles this matter ; but the better to inform me , why didst thou not distinctly prove by the scriptures , that under the new covenant doing is properly required in order to justification with god , as the previous procuring cause thereof ? but not being able to do this , thou tells me in sum this , — that the works the law excluded by the apostle from justification , is when the law is done , without life or spirit , the first covenant or law coming before the seed be raised , so the works not done in christ the seed , do not justifie ; and that the righteousness by faith is when the law is performed in us by works in the spirit , a righteousness in the elect seed and works thereof : — these are strange unscriptural expressions , in effect renewing again the old popish trick , to elude the force of such scriptures as do indefinitely exclude all works wrought in us or by us as the ground or cause of our justification with god for remission of sins , without any such strange distinction ; which in plainer words they of rome thus express , the apostle excludes from justification works which we our selves do , by our own strength , without the help of the grace of god , not those works we do by the aid of the spirit ; which really confounds the old and new covenant , making them but one and the same : for that which requireth works to be wrought in us , as the ground and procuring cause of our righteousness and justification , though wrought in and through the spirit of god , whether by obedience to a law without or within us , whether the works be done ( as thou words it ) before the seed be raised , or in the elect seed , is a law of works still , and but the first covenant still , which saith the man that doth these things shall live by them ; and so a being justified by works , contrary to the apostle , t●t . 3. 5. not by works of righteousness which we have done : rom. 11. 6. if it be of works , then were grace no more grace ; but plainly one with that of rome : and although it is god who worketh all our works in us and for us , and that works which god accepts , are performed by the help of his spirit within us ; yet the works so wrought are called in scripture our faith , our hope , our good works ; for it is the man that believes and obeyes , not god in the man , as some have fondly imagined : hence notwithstanding of this far-fetched distinction , thy doctrine is no other then the old law-working-spirit , setting up an attonement , a propitiation , a righteousness by obedience of works done ( as thou speaks ) in the elect seed raised in us ; thereby denying that one propitiatory sacrifice of the one crucified body of the man christ jesus , and that blood of attonement , and redemption and righteousness as purchased thereby ; and so already in being in him as our head ; which hath this real tendency , even to blot out of our hearts the name and remembrance of that one great propitiation once offered for sins , and redemption , righteousness and reconciliation with god as already purchased and perfected thereby , until no other righteousness or redemption be known , but by obedience to the light in every man , as in every man ; and thus so much obedience , so much redemption , and no more , saith this law-working spirit from among you ; in this one principle agreeing with all the false religions in the world , to wit , that obedience to some law or other , is the ground and cause of righteousness and blessedness with god ; as sutable to the wisdome of the greeks , and reason of man : whereas the gospel speaketh thus of our lord , the man christ jesus hath done it already , receive the attonement , be ye reconciled to god , believe and be saved ; exalting the man christ jesus , as the perfection of grace and righteousness , as having already by the blood of his cross , put an end to the ministration of the law , slain the enmity in himself , the power of sin death and the law for us ; and thus he is our saviour : and by receiving this attonement so already finished through faith in him the attoner , by the workings of his spirit within us , redemption and righteousness is known and witnessed : and this is the difference betwixt the first and second covenant , that we return to blessedness with god , not by an obedience to be done and perfected by or in us , as the ground and cause thereof , but through that one propitiatory sacrifice of the body of christ once offered for all ; thus by a living faith being united to him the saviour , his victory and triumph becomes the believers , who thus is compleat in him ; and who can therefore truly say in the words of the apostle , 1 cor. 15. 55. o death , where is thy sting ! o grave where is thy victory ? the sting of death is sin , and the strength of sin is the law ; but thanks be to god which giveth us victory , ( mark that , how boasting because of works is excluded , he giveth us victory ) through our lord jesus christ : but though thou mention a first and second covenant , yet with thee they are in effect but one ; especially whilst thou tells me of a first covenant and law which is abolished as a carnal commandment , and yet callest the law planted in every man as he comes into the world , the law of the new covenant of the spirit of life in christ jesus ; which if so , the first covenant and law thereof being abolished , what new covenant and law thereof is brought in the place of it ? with thee none at all , but still the same as was before , in the time of the law , and afterward in all ages , since the day that god created adam , to wit , the law planted in every man as he comes into the world : thou shouldst rid thy self of such confusion before thou judg another mans work confused . in page 7. thou reckons this doctrine , which excludes faith from being the previous procuring cause of justification with god for remission of sins , the principle of the antinomians : but this charge of being against the law , or an antinomian , is falsly cast upon me , who owns and declares , that the law is holy , spiritual , just and good ; and that it remains in force as a law , summed up by our lord , in the love to god and to our neighbour : and thou art rather an antinomian , that is against the holy law of god , saying in the 10 page , — that the first covenant or law is called in the scripture , a carnal commandment , — which is spoken by the apostle to the hebrews of the law of the levitical priest-hood , and not of the law of the first covenant , either as it is in every man by nature , or as it was administred by moses , called the ten commandments , of which law the apostle saith , the law is spiritual : thy ignorance of the scriptures is very great : and that spirit also from among you is also an antinomian , against the holy law of god that speaketh thus , that the law written in tables of stone , stood in meats and drinks , was faulty , made nothing perfect , and therefore was to be done away because of its unprofitableness ; whereas the law is holy , spiritual , just and good , and christ came not to abolish it , but it remains in force , and is still profitable to them that are in christ jesus , who came to fulfill it , thereby to take away ( not the law , but ) that covenant of works , as being an administration of condemnation and death , which he abolished and conquered , and put an end to those typical services , which pointed , and gave place to him the substance , who is a mediator of a better covenant established upon better promises ; that what the law could not do , in that it was weak through the flesh ( mark that ) not as if it were weak or insufficient in it self , as thou sayest in the 10. page , — that it cannot give to man to perform perfect obedience to god ; but the law was weak through the flesh ; god sent his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law ( which through the weakness of the flesh could not be fulfilled by us , but was fulfilled by christ jesus for us ) might be fulfilled in us , who walk not after the flesh but after the spirit ; being through faith in him under the administration of righteousness and of the spirit ; and through his fulfilling the law for us , thereby delivered from the condemnation and curse thereof ; from which man could not by his future obedience performed by or in him by vertue of any law or light in him , have been delivered , so as to have obtained thereby justification with god for remission of sins which were past , without a sacrifice , and his blood of attonement in whose mouth was no guile ; because without blood there was no remission , and mans future obedience was but his duty : wherefore heb. 10. 2. when he comes into the world he saith , burnt offerings and sacrifices for sin which are offered by the law thou hast no pleasure in , but a body thou hast prepared me , lo i come to do thy will o god , by which will we are sanctified through the offering of the body of jesus once for all . in the 13. page thou writes these words , — but that i may make it appear that thou denyes the true christ , i shall bring thy own words , expresly denying that this light which enlightens every man that comes into the world is christ ; and in the 17. page thou adds , so john preached him , and so did others : — i answer , thou should rather have added , so g. f. preached him , and so have others among us called quakers ; and this had been truly said , as may be read in that book already mentioned , published by g. f. p. 16 , 19 , 20 , 22 , 45 , 47 , 94 , 102 , 279. and in another little book published by g. f. intituled a catechism for children , throughout that book : but how dares thou write so of this holy man john , or of any of the penmen of the holy scriptures , who never so wrote of christ , neither canst thou show me one place of scripture wherein it is asserted of christ , that the light enlightning every man that comes into the world , as it is in every man as he is born of a woman , is he the true christ ; and this thou must prove , or thou proves nothing , but asserts thy own and other mens vain aery notions . it is true , the man christ jesus said of himself , i am the light of the world ; but this proves not thy notion , the light in every man as he comes into the world is he , the true christ . consider the words of esayas 9. 2. the people that walk in darkness have seen great light , they that dwell in the land of the shadow of death , upon them hath the light shined : compare this with math. 4. 14 , 15. and jesus departed into galilee , and dwelt in capernaum , that it might be fulfilled which was spoken by esayas , saying , the people which sate in darkness saw great light . thus the man christ jesus in his person , by his doctrine and miracles , where he came and abode , was a light to them that sate in darkness ; and hence he said of himself , while you have the light believe in the light , yet a little while is the light with you ; i the son of man ( who as long as i am in the world , am the light of the world ) must be lifted up , and be glorified with my father , for i go to my father ; but i will not leave you comfortless ; i will send the comforter unto you , who shall receive of mine and shew it unto you ; he shall glorifie me : hence the man christ jesus being ascended and bodily glorified , by the ministration of his spirit , in the children of faith , causeth the light of his glorious gospel to shine in their hearts : and further though it be said , christ is our life , in god we live and move and have our being , and christ is all in all and through all , wilt thou therefore assert that our life is christ ? that the life in all is god ? that all in us is god ? this agreeth indeed with that doctrine published by g. f. in his book already mentioned , page 91 , 229. — the soul is a part of god , of his being , divine , infinite in it self , without beginning , that god doth not change , nor the soul ; and every one turned to the light , they shall see christ , who brings the soul up to god , whereby they come to be one soul : and this is the very root of rantisme , hence concluding , the life in man and beast , yea in every thing to be god : and all to be one god at last , denying the real individual existences of angels , saints , devils , or wicked men in eternity : and what these notions terminate in , is sufficiently known : let us eat and drink for to morrow we shall dye , the earthly bodies perish , and the spirit , soul or life of every thing comes to be all one soul in god , and so god is all in all : and although it hath been said by some among you , that these termes , christ is the light , and the light in every man is christ , are convertible termes , yet that is apparently fals , and deceitful philosophie ; for if so , then what might be truly and properly spoken of the one , might be also so spoken of the other ; for so it is with all propositions convertible ; and hence as it was truly , and properly spoken of the man christ , our onely saviour , and the true christ , who is the light of the world , that he was born at bethlehem , that he was hanged on a tree , and gave up the ghost , might also be truly and properly spoken , of the light in every man that comes into the world , as it is in every man , which is most absurd : i also acknowledg that it is said 1 john 1 9. of christ jesus , that was the true light which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminat , enlighteth every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem , coming into the world ; for so it is in the greek ; in the present time enlighteth every man coming into the world ; and thus it agreeth with the purpose in the preceeding verses , there was a man sent from god whose name was john , he was not that light , but was sent to bear witness of that light ; thus testifying , not onely of john the baptist as lighted by him , whom he was sent to point out ; but that every man coming into the world to bear witness unto him , is also lighted by him , christ jesus who is the true light : & although it be true , that every man that cometh into the world , as he is a man , born of the seed of man , through natural generation , is enlined by jesus christ , as he is the word that made the world , yet the apostle hath not asserted it in this place of scripture , neither doth he here say , that there is a light in every man , or that the enlighting in every man as he cometh into the world , as he is a man , is he , the true christ ; and it is a most miserable wresting this place of scripture , to force it to speak thus , that there is a light in every man as he comes into the world , by natural generation , as an elect seed in him , which is the true christ , and mans onely saviour : and thou hast belyed this holy man ; in saying of him , that he so preached , to wit ; the light , or enlighting in every man as he comes into the world , is he , the true christ . in the 14 pag thou mentions these words ; — but that law and nature , by which the gentiles did the things contained in the law , thou wilt not have it to be the law and nature of christ , but some other thing , but what thou tels not . — i answer , i said in the words of the apostle 2. rom. that it is the work of the law written in their hearts ( and in every man as he cometh into the world ) whereby they which had not the law ( to wit in tables of stone ) did by nature the things contained in the law , these not having the law , were a law unto themselves : it is a law or enlightning planted in mans nature by that word which created him a man , and without whch he differeth not from a beast ; hence it is not improperly called by some that universal reason that is in every man as he is a man , which also g. w. in pag. 6. seems to say of it ; and though man through his disobedience wholly lost fellowship and communion with god , and hope of eternal life , with a possibility under that covenant of works , through his future obedience , of ever being restored , yet he continued a man still , even under all this loss , and also enlightned by this law , though more darkly , whereby he knew he had disobeyed his maker , and therefore was ashamed and hid himself ; and of which , had he been utterly deprived , he had ceased from being a man ; and so from being capable of condemnation , or of receiving the promise of restoration ; of which he knew nothing by this enlightning remaining in him , untill god published it to him , by promising him the messias , the womans feed to break the serpents head ; for that law ( as thou acknowledges , pag , 10. in these words ) — only condemns him ; and gives him the knowledge of sin ▪ this law or enlightning thus planted in mans nature by creation , is by generation conveyed into every man as the comes into the world , and is hence called by solomon , 20. chap. proverbs . 27. verse the spirit of man which is the candle of the lord , searching the inward parts of his belly ; and of the spirit of man the prophet 12. zach. 1. writeth thus , thus saith the lord which stretcheth forth the heavens , and layeth the foundation thereof , and formeth the spirit of man within him ; hence this law in every man as it is in every man , is that which god hath formed , & therefore of it the apostle truly and properly hath spoken , they do by nature the things contained in the law ; as being born of the seed and after the kind of man , they are naturally or by nature men , so being born of the seed of man they do naturally or by nature the things contained in the law , the work of the law being written in their hearts as they are men : hence this law or enlightning in every man as he comes into the world , being the formed spirit of man enlightned by him that made it , is not god that formed it , the word by which the world was made , as g. f. in that book above mentioned pag. 185. asserts ; neither is it the word manifest in flesh , as g. w. asserts , pag. 3. so what pag. 6. he would have to be right reason , in pag. 3. with him is , god manifest in flesh : neither is it the end of the law , the saviour , the mediator , the righteousness of god , the foundation of god , as g. f. in that book already named , pag. 9. 57. 102. 168. and 277. asserts ; for by these assertions , the creature is , and is worshipped instead of him , the creator , who is god blessed for ever : wherefore ( if it be not too late ) i would have these men consider the words of the lord spoken by esayas 50. 11. behold all ye that kindle a fire , that compass about your selves with sparks , walk in the light of your fire , and in the sparks that ye have kindled , this shall ye have of my hand , ye shall lie down in sorrow : and although by this law or enlighting in every man , he is capable to receive the glad tydings of the gospel when preached to him , through the promised seed of the woman , yet it is not he , the promised seed , neither is it the light of the gospel shining in our hearts by faith , as g. w. would have it to be pag. 6. neither is it christ within the hope of glory , nor the word of faith , nor the ingrafted word within that is able to save the soul ( though it be that which receives it , and where it abides when received ) though thou seems so to assert in thy book : yet neither thou , nor any of you have proved or can prove what you have so asserted by the scriptures of truth : and although by this law in every mans nature , the eternal power and god-head may be known by the things that are made , and equity and sobriety among men may be observed , yet the glorious gospel shining in our hearts by faith , is not thereby discerned , although g. w. pag. 6. so affirmeth of it , asserting as much as if , right reason in every man as becomes into the world by natural generation , discerneth the light of the glorious gospel ; which if so , why is the word of faith preached ? how comes faith by hearing ? and indeed to what end was the comforter , the spirit of truth promised , and sent to reveal this mistery ? and how is it foolishness to the wisdom and reason of the greeks ? but i find it not so asserted in the scriptures of truth of this law in every man as he comes into the world , that it discerneth or discovereth to man the purpose of grace that was in god before the world began ; preached to adam , foretold by the prophets , typified under the law , pointed out by john the fore-runner , whom last of all his apostles preached , as do all his ministers in all ages , proclaiming this message of gods love to the world , not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins , that whosoever believeth in him should not perish but have everlasting life ; all in one joynt voice pointing to this jesus , the son of mary , this son of man , with an hosanna to this son of david , and to none before him , or to any ever since , behold the lamb of god that takes away the sins of the world ; a voice not heard among you of the man jesus christ , the son of the virgin mary , as now existing outwardly bodily , without us , but applyed by some among you to meekness , humility , and the like within you : therefore not the law in every man as he comes into the world ; but the law of the spirit of life in christ jesus shining in the hearts of believers manifests to them the saviour jesus , and salvation through faith in him ; that being graven in the heart of a man , as he is a man , this being revealed only by that spirit which the world never saw , nor can receive ; as the apostle plainly asserts 1 cor. 2. 9 , 10 , 14. and hence these laws are not therefore one and the same , because both of them are written in the heart , the one being within man , as he is a man , the other as he is a believer : and as these laws are different so the teachings of them differ ; hence the apostle saith doth not even nature it self teach , as being far below the teachings of the new covenant ; the teachings of this law in every man , either as in every man , or as outwardly administred , leading no farther then , as it was said of old , eye for eye , tooth for tooth , what you would not men should do unto you , that do ye not unto them ; but when he came who brought in a better covenant , a more glorious law , even that of the spirit of life in christ jesus , he preached a higher doctrine , but i say unto you love your enemies , bless them that curse you , do good to them that hate you ; a doctrine first preached by the prince of peace himself , which the philosophers were ignorant of , & the practice whereof these preachers among you of this law in every man to be christ , are yet to learn. now according to what i have thus in plainness asserted according to the scriptures , thy queries in the 15. pag. are thus answered . — 1. how could they do the things of the law but by the divine nature of ●f christ ? — the apostle answers thee , they did the things of the law by nature , the work of the law being written in their hearts . — 2. how could they be excused but by christ ? — the apostle answers thee , by doing by nature the things contained in the law , their conscience bearing witness , or their thoughts accusing or excusing one another . — 3. how could they be without excuse who disobeyed , if they had not a sufficient principle given to perform their obedience , which is christ only ? — i answer , consider some of thy dark confused doctrine ; in the 9. pag. thou asserts , — that the law or first covenant putteth man upon doing , without giving grace which is sufficient to make his works acceptable to god , and so man can give no perfect obedience to this law ; — in this question thou affirms the law by which the gentiles did by nature the thngs contained in the law to be a sufficient principle , given to perform obedience , because an insufficient principle had been a sufficient excuse : but to thy question i say , the work of the law written in their hearts was a sufficient principle to have shewed them the things contained in the law ; thus , that which may be known of god being manifest in them , god having thus shewed it to them , they are left without excuse ; and whereas thou sayest , that principle is only christ , that i deny , neither canst thou prove it by the scriptures ; but it is the work of the law written in their hearts . — 4. how did some of them perfect the law and were jews inwardly , if not by christ ? i answer , it is more then the apostle affirms , that any of these gentiles did perfect the law ; only , 2 rom. 26. he saith , if the circumcision keep the righteousness of the law : but however the apostle answers thy question , if the circumcision which is by nature fulfil the law , it is by doing by nature those things contained in the law , the work of the law being written in their hearts . — 5. how could they clearly see the invisible things of god , but by christ the son , seeing it is said , none knows the father , but the son and he to whom the son reveals him ? — the apostle answers thee , the invisible things of god are clearly seen by the things that he hath made ; that of god which is manifest in them , even the work of the law written in their hearts , gave them an eye to see his invisible power and god-head , to know god , and glorifie him as god. in the 16. page , thou sayst , — is there not a divine elect seed in the saints by which he is formed in them ? — but because here , and in other places thou speaks of a seed , christ within , that suffers under sin , and is to be raised , of a justification and righteousness in the elect seed , and that the first covenant and law comes before the seed be raised ; all which as new imagined notions , whereof ( as thou expresseth them ) there is no mention made in the scriptures of truth , i return back to thy self , and shall therefore plainly assert , what i find in this matter , in the holy scriptures : hence know that i do own , that there is an ingraffted word in the hearts of such , to whom the message of reconciliation with god , through the promised seed , being some way or other according to the good pleasure of god conveyed , have not put this word of god spoken to them , far from them , but have received it in an honest and good heart , keep it , and bring forth fruit with patience ; living and dying in the faith and hope of the resurrection of the dead unto everlasting life , through the man christ jesus , whom god also raised from the dead , the first that should rise ; as a living demonstration , to all beleevers in all generations , that he who was able to raise the man christ jesus from the dead , is also after their being dead , able to raise their mortal bodies , and fashion them like to his glorious body ; and that this word spoken to them , and received and planted in the hearts of beleevers , is the ingrafted word able to save the soul , and that it is , and is also called the seed of the kingdome , sown by the son of man , which in the children of faith , takes deep root downwards , and brings forth fruit upward in their lives and conversations , i acknowledge : but that the law or enlightning in every man as he comes into the world , is this ingrafted word ; or that this ingrafted word is in every man , as he by natural generation comes into the world , as a seed within him , that hath received redemption for him , i do deny as not according to the scriptures : as for those words , amos 2. 13. behold i am pressed under you as a cart is pressed ; it is such words as is spoken of god , gen. 6. 6. it repented the lord that he made man on the earth , and it grieved him at the heart : as god is in himself unchangeably the same , so this cannot be properly spoken of him ; neither is it thus to be understood , that god in those wicked men repented or was pressed down ; neither is it so expressed in scripture ; but god is said to be grieved for and pressed down under the abominations of the wicked , because when through his prophets and ministers he witnesseth against , and proclaims judgements because of , their abominations , the word of the lord through them being rejected , in them so sent forth by him , he is said to be grieved for and pressed down under their wickedness ; and this agreeth with the testimony of stephen 5. acts 51. 52. where their persecuting the prophets , their betraying and murthering the just one , and rejecting the testimony of his chosen witnesses , is called a resisting of the holy ghost : and for those expressions 6. heb. 6 of some crucifying to themselves the son of god afresh ; the apostle saith not , they that crucifie him in himself , but to themselves ; they who have been enlightned by the holy ghost , if such fall away , they crucifie the efficacy of his death to themselves , it is impossible to renew them again unto repentance , because rejecting him as the only propitiatory sacrifice for remission of sins , there remaines to them no more sacrifice for sin , and so no remission ; o consider this and fear , before it be too late . and concerning that word of faith in the heart , 10. rom the apostle tells us , it is the word of faith which we preach and what it is he tells in the 9. ver . if thou shalt confess with thy mouth the lord jesus and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved : but that this law in every man as he comes into the world , is this word of faith , that i deny , and thou hast not proved it : for faith comes by hearing , not by natural generation . and further concerning the seed which is christ , the apostle 3 gal. 16. saith , to abraham and to his seed were the promises made ; he saith not to seeds as to many , but as of one , and to thy seed which is christ ; thus christ , as he is the seed of abraham is the one seed to whom the promise belongs ; what the promis was we have it in the 8. ver . in thee shall all the nations be blessed ; & in the 3. acts 25. peter mentions this promise as spoken of that jesus whom the jews delivered up in the presence of pilate , & not otherwise do i find in scripture , jesus christ called the seed to whom the promise belongs : and this unscriptural doctrine , the light in every man as he comes into world to be christ , a seed within , hath hatched among us of late these and such assertions from among you , the light the seed within is christ , then i am he that speaketh , then hosanna : the son is equal with the father , i witness the son in me , so i witness equality with the father : the light in me is christ , christ is the word by which the world was made , then , it was said of christ , that he was in the world , and the world was made by him , & the world knew him not , so it may be said of this prophet g. f. as is said by s. e. in his paper intituled , the quakers challenge , pag. 6. christ is the way , the truth , and the life , christ is in me , and must he not say where he is , i am the way , the truth , and the life : he that hath the same spirit that raised up jesus from the dead is equal with god : jesus christ the mystery passed before , the same spirit takes upon it the same seed where it is manifested : as is mentioned in the book intituled sauls errand to damascus , pag. 7. 8. which of all the saints of old ever so spoke or wrote : but herein among you are fulfilled the words of our lord ; saying , fals christs shall arise , and many shall say , i am christ . lastly , i do also acknowledge , that men and women who are of the faith of abraham , are called , and are the seed of abraham ; and thus they are the brethren and sisters of our lord , who that he might be their elder brother , a real man , took part of flesh and bloud , by being the one seed of abraham and david according to the flesh : and this agreeth with the whole tendency of the gospel , viz. that man , ( not only something in man ) fell from god through disobedience ; that men thus dead in sins and trespasses , who delighted in sin , needed redemption , not something in men that never consented to sin ; that the redeemer of man , was and also is a real man , not only something in man. thus having answered thy chief objections against my testimony , and by asserting the plain ' truth according to the scriptures , clearly manifested how far different from , and contrary uno● the foundation , the apostles and all the saints of old built upon , for salvation , that doctrine is which thou hast declared of , i find thee in the 15. pag. framing a pretence whereby thou mayest seem to go off with some credit , telling me — that i made a man of straw and then knocks him down , that my book is almost wholly spent in proving that which none of you deny , to wit , that christ is come in the flesh , suffered and died ; — but this is such a pitiful covering , that thou mayest be seen through it by the weakest discerning , as not able to deal with the strength of that which i have testified unto ; as indeed it is too hard for thee ; for as i have already told thy partner a. r. that was not any part of my work , no not in any part of all my book : but since thou seeks a hole to creep out at , i am willing to let thee go ; only in love to thee , i advise thee to search the scriptures ; for i find thee very ignorant of the truth as testified in them , and hence asserting new notions which thou hast received from other men , which tend to the darkning and denying of the joynt testimony of all the holy men of old to the true saviour , and to salvation through faith in him : and that thou mayest be delivered from this dangerous snare , and yet build up in thy self and others those truths which by this thy work thou hast opposed , and contradicted , is the hearty desire of thy friend . r. g. gawen lawrie . i am next to deal with thee , whom i also find joyned with the rest against my testimony : and i am to remember thee that thou hast thrust thy self among this company by communicating to others my private letter ( written to thee as my friend ) without my knowledge or consent , thence to bring forth in print what could be squeezed out of it to my disadvantage , tending ( as my words are forced to speak ) to no less ( as you say ) then an owning another mediatour or saviour , then jesus christ of nazareth ; but who or what that other saviour is , i am not told . but to let thee and others know that i am not ashamed of what i have written to thee ; and that i am able to free my self from that groundless aspersion through thee cast upon me , i have here set down what was most material in those objections thou didst send me in writing against my testimony with my answers thereunto : and let the impartial reader judge which of us either pleads for or against , jesus christ of nazareth , as being the true christ and our only saviour . in thy letter thou writes these words , — i find thy mind in this book abroad , gathering in the comprehension what thou fancies , and hast heard of others , so heaps up confusion and contradiction ; what will avail thee or me that we know abroad , of things done abroad ? nothing at all ; if ever thee or i come to know true peace , we must come to know the life that quickens ; it is not names nor things done without , but the life within that redeems , that purgeth , that sanctifies that quickens the soul to god ; — now consider what is testified by the prophets and apostles concerning the the man christ jesus without them , a name and thing abroad , concerning whom , and what he did for man-kind , thou sayest ( it being a name and thing done abroad ) redeems not the soul to god , avails nothing at all : while these saints of old prophesied of , pointed out , spoke of , and believed in him for redemption : they saw and believed , and left it upon record to us , and their report is true , that we also who have not seen might believe and be blessed : and in effect in that one word thouhast made the coming , death , sufferings and resurrection of the man christ , and that one sacrifice for the taking away of sin , as quite useless and unprofitable to us as to our redemption , justification , or salvation , as a name and thing done abroad , that avails nothing at all ; leaving out even the very parenthesis of thy partners , to wit , that christs sufferings and example had a tendency thereunto ; wherein thou hast outdone them all . another exception of thine was , in these words — so it is contrary to scripture to say christ came in the weakness of our flesh that came by sin , it is blasphemy to say , christ came in the weakness of our flesh . — my answer was , surely either passion hath blinded thee , or a cloud of thick darkness hath vailed thee ; how dare thou thus charge the apostles as blasphemers , who said of christ , he was made of a woman , made under the law , came in the likeness of sinful flesh , partaked of flesh and bloud , was hungry , weeped , was touched with the feeling of our infirmities , and gave up the ghost ▪ are not these weaknesses of our flesh , and i may add , such as came by sin too ? another charge was , that i write of the child born according to the flesh ( to wit , of jesus christ the son of mary ) — there should be no end of his government ; contrary to the scripture that saith , he suffered death and continued not many years upon earth : — my answer was , i assert according to the scriptures , that the son that was conceived in the womb of , & broughtforth by mary , he shall reign over the house of jacob for ever , and of his kingdom there shall be no end ; and doth it in thy understanding make void his government , because he suffered death ? tell plainly , did the grave hold him ? did his flesh see corruption ? did he not rise from the dead ? and if so , art thou not in union with those who gave money to the souldiers to hire them to say , that his disciples came by night and stole him away ? another charge was — that i assert out of the natural seed of david is the saviour , which is blasphemy , contray to the scriptures , which say he was without beginning and end of dayes , and who could tell his generation , which it seems thou seeks to count . my answer was , that out of the man davids seed god hath according to his promise raised unto . israel a saviour jesus ; and is this blasphemy with thee ? then surely the apostles were blasphemers : and if i did count his generation , so did matthew and luke . now in answer to that part of my letter published by thee , i do asert again that in those scriptures mentioned by thee , it is not said who the true christ was or is , but what and how he is in believers ; as thus , if christ be in you , he that hath the son hath life , greater is he that is in you , &c. the question still remains , who is he that is thus in us , and how is he in us ? thou sayest — it is thy mistake to say that christ in believers is but the operation of his spirit in us , not he the operator , — i answer , tell plainly , is the anointing in us as in us , he the anointed one ? are the motions of his spirit as in us , he the mover ? are the gifts and graces of the spirit in us , he the giver of them ? i own that the man christ jesns of nazareth is the operator and author of faith in us , but are faith , hope , meekness , &c. as they are in us , he the son of man , the author of them ? how darkly dost thou write of these things ? not according to the holy scriptures , though agreeing with the doctrine of w. b. a teacher among yon , in his book intituled , from the spirit of truth to all persecuting enemies , 39. pag. saying — humility meekness in the heart of gods child is a mediatour to asswage and stop the wrathful anger which lieth in the enmity-seed , and it is the lamb of god in whom he is well-pleased , that takes away the sin , to whom the soul is to hearken , as a true prophet , guide , and saviour : and this is like the doctrine asserted by g. f. in his book already mentioned , p. 257. in these words ; — that which humbles people which brings down sin , is the humility which bears the sin and iniquity , which is christ : — is there in the whole scriptures any mention made of such doctrine ? nay verily , it is quite another , and indeed a plain denying of the testimony of the prophets and apostles joyntly testifying to the man jesus of nazareth , as the only lamb of god that takes away the sins of the world , who his own self bare our sins in his own body on the tree ; and there is not another man , name or thing ever in scripture , called the lamb of god which takes away sin , but he , the man christ : the very mentioning these things , is enough to refute them among such , with whom the scriptures have any credit . i wish for thy own sake thou hadst not joyned with these men against my testimony , nor after this manner against thy old friend . r. g. george white-head . thou art the last man i meet with of this company , who have joyned your selves together against my testimony : and thy part in this matter is that of a clamorous woman , having only brought forth a meer libel stuffed with a parcel of scurrilous expressions , which i pass by as not fit to be repeated among sober persons ; however it sufficiently manifests whose off-spring thou art , and whence thy work is . but to give the reader some account of thy spirit by thy work , let this be considered : i find thee very forward in fashioning my words at thy pleasure , to make them appear contradictions , which are really no further so , then as snch as thy self might reckon the scriptures of truth to be : but consider thy own words in a book printed 1669 , intituled , christ ascended above the clouds , in the preface ( being an answer to one j. n. ) — the main subject of this j. n. in his book is to prove the light in every man not to be christ ; which he should not need to have done until it had been so affirmed by us ; for though we do affirm a spiritual divine light of god and his son to be in every man , yet it is not our principle to say christ is in every man , or that every man hath the son : now read over thy words , p. 16. of thy part speaking thus of me — let the impartial reader judge of r. g. his confusion and ignorance , not owning the light that lightens every man to be christ ; or the son of god , contrary to the scriptures ; o strange ! be ashamed ; was it never affirmed before the year 1669 , by any of the ministry among the quakers , that the light in every man is christ , that christ is in every man : if this man honestly intends what he hath asserted , without any mental reservation , wherewith at his pleasure to twist his words , meaning another thing then plainly he expresseth , then surely , i suppose there may be so much honesty in g. f. to rebuke him openly , and bring him to a publick confession before him ; thereby at least to vindicate his own book already mentioned printed 1659 ; wherein it is often affirmed by him , that the light in every man is christ , and wherein he pleads , that christ is in every man : see pag. 9. 10 , 19 , 20. and many other places through that great book : now which of these ministers , speaking so contrary to one another , shall the people called quakers ( who depend upon such teachers ) believe ? verily it is high time for such among them , who have known any thing of the teachings of the spirit of jesus to cease from these men , and to deliver themselves from being thus imposed upon ; however these assertions of g. w. compared together sufficiently manifests his self-contradictions , to such as are not willing to be deluded by him ; for if the quakers will believe g. w. it is not their principle in the year 1669 , to say , christ is in every man ; but if they will believe g. f. it was their principle 10. years before ; and if they will believe the same g. w. in the year 1670 , then they must condemn r. g. as anti-christian and ignorant , because denying the light in every man to be christ , or christ to be in every man. next let it be further considered ( to manifest thy spirit by thy work , ) that in my testimony i metioned two gospel-misteries declared of in the scriptures , both joyntly concurring as necessary to us , yet in their order ; and that it was the work of the enemy in his instruments to divide them , and set them as opposites each to other , thence to render them as contradictory ; now this is really the greatest part of thy work , quarrelling and fighting against the works wrought for us by the man christ jesus in his crucified body , as erroneous and contradictory to the works he worketh in us by his spirit : hence what spirit drives thee is plainly manifest . but let it be considered what it is i have asserted , against which thou so much clamours ; i have testified in the apostles express words that the man jesus christ of nazareth , even that same jesus whom the jews crucified , him god hath raised from the dead , and he is both lord and christ : if this be so , why art thou angry ? if it be false , tell us plainly : thy quarrel against what i have asserted is manifest , first in the 13. pag. in these words — for whom doth r. g. reckon , hath this god-man , as he calls him , or god in christ in vnion , wrought and compleated and purchased all , &c. — an expression fitter at constantinople then at london ; however hence it is manifest that with thee , jesus christ of nazareth is god-man as r. g. calls him ; not as g. w. esteems him : but thou art reproved by our lord who said of himself , who was but one person , these ( may be contradictions to thee , if thou durst say so ) seeming contrary expressions , and yet in both he spoke the very truth , i and the father am one , yet the father is greater then i : thus plainly he is both god and man , in one undivided person . next turn to the 16. pag. where repeating some of my words by which i proved the true christ to have been and still to be a man , not the word only , but the word made flesh , jesus christ the son of mary ; to this thou answers in these words — note his errour in denying the light to be christ , and so opposing christs divinity ; — mark thy words , if because of my asserting the true christ to have been and to be a man , even then when i also asserted his being god , be with thee an opposing of christs divinity , as thou sayest it is , then with thee the true christ was not , is not a man : wherein thou art led by the spirit and wisdom of the greeks , who esteemed the preaching of remidion of sins , and the resurrection of the dead through the man christ jesus whom the jews crucified , as foolishness : but art reproved by our lord himself , math. 24. 30. testifying thus of himself , and they shall see the son of man coming in the clouds of heaven with power and great glory : and art contrary to the apostles , who testified of the true christ both to jews and gentiles , even after his being ascended and glorified , that he was and is a man ; as is mentioned in several places of the acts ; adding 10. acts 43. that to him give all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins . again turn to the 7. p. where thou expressest thy self in these words , — nor was the son of god and his light to be under such a limitation either as to time or place ( to wit , in the womb of the virgin mary ) as a finite creature ; for his out-goings were of old from everlasting : — mark thy words , if that holything conceived of the holy ghost , and born of mary , is not , was not therefore the son of god whose out-goings were from everlasting , because ( as thou words it ) he was under a limitation as to time and place in the womb of the virgin mary , then plainly with thee the man jesus christ of nazareth , who was that son of the virgin mary , was not , is not the son of god : whereby ( as in so many words ) thou hast given the angel gabriel the lye , luke 26. 35 , who being sent of god to the virgin mary , said , that holy thing that shall be born of thee , shall be called the son of god : thus thou art in union with these jews of old , who reckoned him but a meer man , the carpenters son , john 10. 33. for a good work we stone thee not , but for blasphemy , and because that being a man [ mark thy own very spirit ] thou makest thyself god ; therefore i do reprove thee in those very words our lord reproved these unbelievers of old . 36. ver . say ye of him whom the father hath sanctified , and sent into the world , thou blasphemest , because i said , i am the son of god. next let thy cavils and exceptions against the works wrought for us by the man christ jesus , be a little examined . in the 1. p. thou argues thus , how is sin finished without man , while no good is wrought within him ? seeing christ works all things in us by his spirit , how is all things finished without them , before any good wrought in them ? — i answer , all things relating to the one propitiatory sacrifice of the body of christ once offered for the sins of the whole world , as an attonement of his own bloud to be received and believed in for remission of sins as the ground of our hope of the resurrection of the dead unto life eternal , are finished : all things relating to our receiving that attonement , and making that blessed work , so already finished by him without us for us , effectual within us , are wrought and to be wrought not at once , but by degrees , by the workings of his spirit within us , untill mortality be swallowed up of life . by what i have already written in answer to g. k. i have sufficiently vindicated these truths testified unto by me , from the cavils of this man , according to the scriptures ; who either ignorantly or wilfully jumbles these things confusedly together , not dividing the word of truth aright ; and hence it is that he reckons it erroneous in me , and a contradicting , opposing and invalidating the inward operations of the spirit of god within ( which is falsly charged upon me ) to assert of the messias , the man christ jesus of nazareth , that he finished transgression , made an end of sin , brought in everlasting righteousness , fulfilled the law , abolished condemnation , curss and death , condemned sin in the flesh , took part of our flesh , and in it destroyed death , and him that had the power of death , abolished in his flesh the enmity , so making peace , that he might reconcile both unto god in one body by the cross ; and all this for sinners , ungodly , unjust , enemies , even while enemies , so no good wrought in them by any light or spirit whatsoever , so as to have purchased or perfected that blessed work : all which and much more being the express testimony of the prophets and apostles , concerning him and the work effected by him for sinners thou g. w. art justly reproved by them , as having manifested thy self a plain denier of them ; and thy work is seen in the light of christ jesus , and by it , the spirit that leads thee ; so that these scripture words thou steals out of the writings of the apostles cannot cover thee from being discerned , while thou dost not plainly and honestly mention , what is intended by them ; writing ( as thy manner is in thy works ) darkly and confusedly , thereby the more easily to deceive : and this is so plain in all this thy work , that to mention it in every place , would prove tedious : i would therefore only have the reader consider thy words in the 12. p. thus — god sent his son to save man from sin and death , whose sufferings , sacrifice , mediation , intercession and offices ( with the blessed effects thereof within ) we own and witness according to the scriptures of truth as inwardly revealed : — i own and acknowledge that the blessed effects of christs sufferings sacrifice and offices are to be witnessed within , as inwardly revealed : but how confusedly dost thou write ? if what is inwardly revealed within us , be the effects of the death , sufferings , sacrifice , mediation , intercession and offices of the son of god , then there is a cause of those effects , as previous and antecedent to them , to wit , his sufferings and sacrifice , which is therefore necessarily finished , perfected and accomplished by him for us , without us , in his crucified body , before the effects thereof could be witnessed or revealed in us : and this is that which i plead for , and thou hast opposed ; as do also thy partners ; speaking other whiles of an attonement , a sacrifice , a mediation to be done by christ within us for us ; and at another time speaking of the blessed effects of them to be witnessed within ; and therefore only mentioning these words of the prophets and apostles to catch simple souls thereby , among a people where the scriptures have had , and have some credit ; while you really speak another doctrine then that testified unto by those holy men of old , by these and such expressions , but were you to preach among a people to whom the report of the man christ jesus , the son of god , his sufferings and sacrifice is not conveyed , would it be accounted necessary by you to preach remission and forgiveness of sins through that man , and that one sacrifice of his crucified body ; and the hope of the resurrection from the dead unto eternal life through faith in that man , even the same jesus whom the jews crucified , and whom god raised from the dead , and that he is both lord and chrst , and that there is no other saviour , and no other salvation , but through faith in that man , and no other ground of hope or confidence of ever being saved , but through that sacrifice already offered up , and that perfect obedience by him already performed to the will of the father ? what you would preach to such is manifest by your doctrine , and by such like words from among you , that you would preach to the indians , nothing but what they knew already : however , to him the man christ jesus the apostles testified , as saviour , and through him they preached remission of sins , and the resurrection of the dead , to the unbelieving greeks , with whom the testimony of moses and the prophets had no credit ; and so they preached to them what they knew not before , strange ( gods say ) they , one jesus that was dead , whom they preached to be alive , and remission of sins & the resurrection of the dead through faith in him ; may we know ( say they ) what this new doctrine thou preachest is ? in the 18. pag. thou expressest thy self thus , — this man thinks that he is gotten beyond reason in his paradoxes ; every rational man may see his darkness herein , to conclude , the believer in warfare , and imperfections in the body , and in victory in perfection in christ , which is all one as to say , he is in christ and out of christ , perfect and imperfect at the same instant . — i answer , there are scripture paradoxes relating to the mystery of the gospel , which mans wisdom and reason which is foolishness with god , cannot comprehend ; hence to the wise greeks , philosophers and stoicks , the preaching of jesus and the resurrection from the dead , and of the day in which god will judge the world by that man , whereof he hath given assurance unto all men in that he hath raised him from the dead , i say , this doctrine those wise rational men counted paradoxes gotten beyond reason ; saying of paul , what will this babler say ? he sets forth strange gods ; because he preached to them jesus and the resurrection . but i do acknowledge that among those paradoxes , this is one ; a believer lives at one and the same time in a twofold state : by faith he is a man in christ jesus , in him he is compleat , while according to sense , he is a man in the flesh , subject to infirmities and death ; in the body he hath a law of sin , in the lord he hath put it off ; as he walks by faith he is in rest , victory and perfection ; as he walks by sight he is in labours , warfare and imperfections : hence the apostle testifieth 8 rom. 23. we who have received the fruits of the spirit , even we our selves groan within ourselves , waiting for the redemption of our body ; for we are saved by hope ; but hope that is seen is not hope ; for what a man sees , why doth he yet hope for ? but if we hope for that we see not , then do we with patience wait for it ; likewise , the spirit also helpeth our infirmities : hence also faith is the substance of things hoped for , the evidence of things not seen ; thus the believer is in a state of hope and faith , having received but the earnest of the inheritance , not the full fruition , not as if already perfected , is daily pressing forward to that which is before , in groans , and infirmities in the body , waiting the redemption thereof ; to which if this man hath already attained , the end of faith and hope , and so the resurrection of the dead , where they are as the angels , neither marrying nor giving in marriage ; why is he then like unto us mortals , marrying , and giving in marriage , eating , and drinking , and not above sickness and death ? but these presumptuous spirits that dare thus intrude into things they have not seen , not holding the head , so boasting of things above their measure , are reproved by the wise solomon 30. prov. 12 there is a generation that are pure in their own eyes , and yet is not washed from their filthiness : whilst thou pleads for a being perfected in the self , hadst thou not been a servant to corruption , thou hadst not brought forth such a piece of work . in the 10. pag. thou writes thus — thus for r. g. hath shewn himself one while like a quaker ( so called ) having gotten many of their words , another while like a presbyterian or independent . in answer to this i am to let thee know , that even in that wherein thou acknowledges i have shown my self like a quaker , i have therein testified to what partly and in my measure i received of the lord , and witnessed through and under the ministry of those thou calls presbyterian or independent . and whereas thou reproachest other persons whom thou names in that 10. p. as apostates , in departing from your company ; that charge cannot be fastned upon them , while they departed from among you , because they saw and knew that you were departed from the faith as it was once delivered to the saints ; are the protestants really apostates in departing from the papists , whom they saw and knew to be departed from the doctrine of the apostles , though the papists clamoured after them as apostates ? no more are they such in departing from you upon this account . as for my self , notwithstanding of all that i have met with from among you ( not fit to be mentioned among sober men ) i am not therefore ashamed in that i have owned and confessed , the son of man before men ; knowing that as those of old who believed not in him , reproached him , with his trade , a carpenter , with his countrey , a galelean ; with his doctrine , a blasphemer , with his company , a companion of publicans and sinners ; so they of his houshold can look for no less from you now , who oppose a testimony both to his person and doctrine ; who while you disown and reject such as have testified unto him for their testimonies sake , you manifest your selves to be acting over again what was done of old in the like case , 9. john 22. for the jews had agreed already that if any man did confess that he was christ , he should be put out of the synagogue . r. g. the conclvsion . thus having answered those objections , and taken off that disguise of confusion and contradiction that these four men have brought against my testimony to the true saviour ; what i therein asserted , to wit , that the man christ jesus of nazareth , is the true christ , and our only saviour ; and that he hath by his intire obedience to his fathers will in his own crucified body , by that one sacrifice thereof , once offered for sins , as the only propitiation and attonement whom god set forth , already purchased redemption , righteousness and justification with god for sinners ; to be revealed by his spirit within , where by the effect and benefit thereof is witnessed , known and felt within , by all such to whom this word of reconciliation being preached , through faith in him receive that attonement , so already done and perfected , as the ground of their faith and hope , for the remission of their sins , and of eternal life by the resurrection of the dead : i say this blessed truth published by the apostles , & testified unto by me , stands above all the weapons and darts , cavils and exceptions , formed , shot and objected again it , as the truth , against which , neither devils nor men , principalities nor powers of darkness shall ever prevail . wherefore i would have you who have thus hastily thrust your selves forth against my testimony , ( if yet you may be in all meekness and love advised , and that you reckon it not below you , a poor begarly , carnal thing ) re-examine this your work by the scriptures of truth ; for know you assuredly , that whosoever believes not the record that god hath given of his son , hath made god a lyar : and this is the record that john who was sent of god to point him out , did bear of him , 1. john 19. &c. he confessed , i am not be , the christ , but seeing jesus coming unto him ( mark that , not meekness , humility , a light or manifestation of christ in himself as in him ) said behold the lamb of god which takes away the sin of the world ; this is he of whom i said after me cometh a man ( mark that , the lamb of god pointed out by john , which takes away the sin of the world , was and is a man. ) which is preferred before me ; he that sent me to baptize , said unto me , upon whom thou shall see the spirit descending , the same is he ; and this was an outward seeing ( with his bodily eyes ) of the spirit , in the form of a dove descending and remaining on the man christ jesus : and i saw ( saith john ) and bare record , that this is the son of god : and this is he whom the apostles saw after his being risen from the dead , and of whom they all testified , and believed in , as the true christ , mans only true saviour and mediator , whom god sent forth to be a propitiation for our sins , and to be the saviour of the world ; and this is the will of god , that we should believe in him whom he hath thus sent into the world ; and this is he , the son of david , the son of man , the only begotten son of god , to whom i have testified , as the true christ , wherein you have taken upon you to oppose me ; whom nevertheless i do beseech and intreat , to consider seriously ( for this is a weighty matter , in respect of him , the son of man , the man christ jesus , a testimony unto whom as saviour you have dared to oppose ) the words of our lord , 8. john 14. ( if his words , who spoke as never man spake hath any weight with you ) if you will not believe that i am be , you shall die in your sins . however , if notwithstanding of this my labour of love in setting your work before you , that if it it were possible you might repent of this your joynt enterprize against the person of the lord jesus christ , you shall still continue your opposition against him , and his blessed gospel preached by his holy apostles , and left by them to us upon record in the scriptures of truth , and testified unto by me , and shall cast up more reproach against me for the truth sake , i can and do in my heart say , the lord lay it not to your charge ; only let me also tell you , your labour will be but in vain : read 4. acts 25. compared with the 2. psal . why do the heathen rage , and the people imagine vain things , against the lord and his christ ? for of a truth against the holy child jesus whom god anointed , both herod and pontius pilate , with the gentiles and people of israel were gathered together ; but the lord hath set his king upon the holy hill of sion , and hath declared his decree , and hath said unto him ( as never before nor ever since to or of any man ) thou art my son , this day have i begotten thee . that i may finish this discourse i shall only leave these two considerations with the reader , as being what i intended in my testimony . first , cheat not thy own soul by professing in words the prophets and apostles testimony to the man christ jesus , as the true christ , and our only saviour , and to redemption through his bloud , while thou art not in any measure a partaker of that living faith , and lively hope , these holy men lived and dyed in : an historical bare assent to those truths , with an hypocritical extolling of the person of christ in his sufferings , mediation , and offices , as personally without thee , will not avail thee , in the day of the appearance of the son of man , while thou hast not through a living saith ( being thereby ingrafted in him the true vine ) a real , substantial evidence within thy self , that thou art in some measure a partaker of his divine nature , by the workings of the spirit of god within thee ; which whilst thou slights and rejects , notwithstanding of thy pretences to his death and sufferings , redemption and righteousness , thou wilt find it verified on thee , that the hope of the hypocrite shall perish . secondly , whatsoever spirit in or through any man ( though even an angel from heaven ) shall point you , to any other name or thing , within or without , then to him the man christ jesus even that same jesus whom the jews crucified , to be he the lords christ our only saviour ; or shall preach an obedience to be done and performed in our bodies , or by the spirit of god within us , as a ransome , a sacrifice , an attonement and bloud of the cross , to be offered up to god for our sins , through which redemption is to be purchased , reconcilation made with god , the law fulfilled , the curse and condemnation thereof taken away , and justification for remission of sins procured as the ground , bottom and cause of our faith hope & confidence in god for salvation and eternal life , i say believe him not : for this spirit is no other then a denyer of the true christ , and of redemption through faith in him ; setting up another christ ▪ another mediatour , then him the man christ jesus , whom the holy men of old believed in ; and another attonement , propitiation and bloud , than that one sacrifice of his crucified body and the bloud of his cross testified of in the scriptures ; as already offered up for sins once for all ; preaching him in and through all these only as an example , and as a good man dying without cause by the hands of wicked men ; that we following him ( the light in our consciences ) in all his righteousness , might also come to god , as he did , to wit , by an obedience of works , that is to say , without a mediatour : the dreadful consequence of which doctrine i tremble to think on . i shall leave these scriptures to be weighed and examined by such as are intangled in this snare , if their authority have any room in them , 1 gal. 6. 7 , 8. 9. i marvell that you are so soon removed from him that called you into the grace of christ , unto another gospel , which is not another ; but there be some that trouble you , and would pervert the gospel of christ . but though we , or an angel from heaven , preach any other gospel then that which we have preached unto you ; then that ye have received , let him be accursed . and this is the gospel they preached , rom. 5. 15 , 19. as by one mans disobedience many were made sinners , so by the obedience of one man christ jesus ▪ shall many be made righteous , 1 cor. 15. 21 , for since by man came death , by man also came the resurrection of the dead . finis . christ ascended above the clouds his [brace] divinity--light in man, his being [brace] the word in saints the only way and rule [brace] vindicated [brace] from the cloudy, erroneous, heretical, and blasphemous conceits of john newman and his brethren : and the only rule of faith demonstrated for the general information of professours (and people) of all sorts, and the said j.n. his book stiled the light within &c. (with his manifest contradictions) both scripturally, historically, and rationally examined / by a servant of christ, g. whitehead. whitehead, george, 1636?-1723. 1669 approx. 157 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a65849 wing w1904 estc r38309 17291019 ocm 17291019 106341 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65849) transcribed from: (early english books online ; image set 106341) images scanned from microfilm: (early english books, 1641-1700 ; 1163:5) christ ascended above the clouds his [brace] divinity--light in man, his being [brace] the word in saints the only way and rule [brace] vindicated [brace] from the cloudy, erroneous, heretical, and blasphemous conceits of john newman and his brethren : and the only rule of faith demonstrated for the general information of professours (and people) of all sorts, and the said j.n. his book stiled the light within &c. (with his manifest contradictions) both scripturally, historically, and rationally examined / by a servant of christ, g. whitehead. whitehead, george, 1636?-1723. 71 p. [s.n.], london printed : 1669. errata: p. 71. imperfect: cropped, stained, with print show-through and loss of print. reproduction of original in the union theological seminary library, new york. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng newman, john, 17th cent. -light within. jesus christ -divinity. society of friends -doctrines. 2004-11 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion christ ascended above the clouds . his divinity — vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his light in man vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his being the word vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his being in saints vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his being the only way and rule , vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . and the only rule of faith demonstrated , for the general information of professours ( and people ) of all sorts . and the said j. n. his book stiled , the light within , &c. ( with his manifest contradictions ) both scripturally , historically , and rationally examined . by a servant of christ , g. whitehead . out of thine own mouth will i judge thee . luke 19.22 . his mischief shall return upon his own head . psal. 7.16 . behold , they belch out , &c. psal. 59.7 . the mouth of them that speak lyes shall be stopped . psal. 63.11 . let them be confounded , &c. psal. 129.5 . london , printed in the year , 1669. the preface to the unprejudiced reader . it is real love and zeal for god's living truth and people , which constrains me thus to appear in these controversies , against such inveterate scornful spirits and antichristian principles , as tend to invalidate and make void the very life of christianity and power of godliness , by their slighting and reviling the light within , professed by us the reproached people called quakers : which light , being the very principle which vvould direct the mind to god and christ , by whom it is given . reader , such occasions of publick contest are not of our seeking , nor is it desirable to us , thus to appear against any people professing religion ( called sectaries ) but it hath been some few angry men called baptists , and some other professors partly of their faith , who have publickly both in preaching and print given us such occasions , by their implacable enmity vented against us and the truth professed by us , as also by their dis-ingenuous , false , and injurious dealing with us and our principles , by mistaking and perverting of them in many things , making themselves matter and work to make war with us , as this john n●wman hath in several things , which he hath forged against us as our principles , which are none of ours . but its prejudice and pride makes such blind men presumptuous . reader , we find no new thing , nor any more profundity brought forth , by these prejudiced baptists against us , than the persecuting hireling priests did nigh twenty yea●s ago , in their railing pamphlets , and pulpits ; one main subject of this john newmans , in his book , is to prove the light in every man , not to be christ ; which he should not need to have done , until it had been so affirmed by us ; for though we do affirm a spiritual divine light of god , and of his son , to be in every man , yet it is not our principle to say that christ is in every man , or that every man hath the son ; but a measure of his light , grace , or heavenly gift in all , which would lead out of darkness , and give the knowledge of god's glory in the face of christ , and so reveal the son of god within , whom he that hath , hath the father also . but this j. n. his enmity against the light within hath led him so far besides any true sense of god , or reverence to his gift , as to call it but a feigned light within , ( though he hath neither demonstrated what the light within is in its self , nor shewn any reason against it ) and also to endeavour to exclude both god and christ out of all his people , endeavouring to perswade us , that neither god nor christ can be in any man , contrary to the manifest testimonies of both the holy prophets and apostles . reader , in moderation peruse what follows , and let the truth and its light within ( not prejudice and darkness j●dge concerning these matters which are principal things in controversie between us called quakers , and the baptists , with other professors of th● same spirit ) and here thou mayst see the controversie is about the word ; 2dly about the only rule of life ; 3dly , about jesus christ ; 4thly , and about the scriptures , whether they be properly to be called the word , the foundation and only rule of life for all men ( as j. n. asserts of them ) or jesus christ his spirit within to be the only way and rule , yea or nay . these controversies are scripturally and rationally discussed in the sequel . the principal passages of this john newmans book against our principle , are in the same book contradicted , and plainly confuted by himself , and his chief principles and contradictions are herein laid down , as collected out of his own book and briefly noted . reader , it may seem very wonderful to thee , that any men should have the confidence to undertake to confute others , when they can write very few pages without contradicting and confuting themselves , and thereby manifesting their own folly , distraction , and confusion , as this j. n. hath done against us , as much as ever i knew any of our opposers do : what reason can any have to follow or depend on such who have neither soundness , stability , nor consistancy in their own principles , let the moderate and rational reader judge . this j. n. had been answered , when his book was newly published , but that we had several more noted an●agonists to deal withal , wherefore i waved his book , and did not take time so much as to read it over till very lately , being desired by some friends , a little to take notice of it ; we have a large answer to part of it by another friend , which is laid by till the rest of his books be published . reader , i have waved much falshood and nonsence , and many tautological impertinencies in j. n.'s book , as not willing further to obtrude upon thy patience therewith ; also thou mayst take notice that divers of the subjects here treated on , ( as that about the light within , and the scriptures , with other matters of controversie ) are more fully discussed and resolved in our dear friend samuel fisher's book , entituled , rusticus ad academicos , in answer to john owen , tho. danson , john tombs , and rich. baxter , wherein presbyterians , independants , and baptists are concerned , though none of them could ever reply to it , but it lyes upon their heads , not answered by them until this day : also several considerable books besides , have divers of us writ , in answer to many peevish reviling pieces of the baptists , which they never yet replyed to ; but the truth is and will be over their heads , and over those envious spirits among them . moreover , the contradictions of some principal baptists , and others ( about their assertion of the scriptures being the only rule ) [ in two late discourses in london ] may be taken notice of in the sequel . — as also here is finally a bill of excommunication given forth by divers of the principal baptists about bow , against one that forsook them and their dead wayes ; wherein the reader may also take notice of their envy and falshood . london , the 12th month , 1669. christ ascended above the clouds , &c. john newman's instance to prove the scriptures the word , isa. 28.9 , 10 , 11 , 12 , 13. the word of the lord was to this people , precept upon precept , &c. pag. 6. answ. [ scriptures ] signifie writings , and not the word ; neither doth this instance prove them to be the word , for the prophets of god ( who speak as the holy spirit moved them ) did both inwardly receive and speak forth precept upon precept , here a little , and there a little , from the immediate spi●it and power of god , as immediatly taught by him , which is before and above the scriptures thereof , which no where ●ffirm themselves ( being the writings in an abstract sense ) to b● the word . also preaching jesus christ the word , and the scriptures a●e two things ; the one being in a living power and voice , and the other in written characters . moreover , the lord sendeth out his word , and melteth the snow , the hoar-frost , and ice , psal. 147.18 . surely this word is not the scriptures . j.n. there are a people labour to blind this truth , by affirming , that christ is the word , not the scriptures , for they say the scriptures are the sayings or words of god , pag. 13. answ. to affirm christ to be the word and not the writings , but that in them are the words or sayings of god , words of his covenant , &c. or that they contain a declaration of god and christ , is no blinding of truth , but what is ●ffi●med in , and by the scriptures themselves , and the word of the lord came to the prophets before they spake forth or writ the words ; see jer. 1.1 , 2. the words of jeremiah , to whom the word of the lord came . j. n's instance from mark 4.14 . what word was this that the devil taketh out of mens hearts ? none will think it christ , but the scriptures of the new testament , pag. 17. answ. the seed sown in the heart by the son of man , hath virtue and life in it , in the very being of it , for rooting , growth , and increase of fruit , which is more than the writings which no where in scripture are called the seed , and can he say the son of man did sow some scriptures in the high-wayes which the devil took ? also many retain scripture in the profession of it , who notwithstanding are but as the high-way ground unfruitful , in whom the seed of life doth not take root , so that the devil doth not steal away the scriptures or bible from them , not properly christ out of their hearts ; but he steals away their hearts and minds , blinding them from the sense and sight of the vertue , life , and light of the seed , or word of life withi● . j. n. the word of god grew and multiplied , acts 19.20 . cannot be understood of christ , a multiplication of christ , p. 17 , 18. answ. can he then think that bibles grew and multiplied ? surely the word had life and heavenly virtue in it , that was capable of growth , and its multiplying was both in the increase of gifts , and adding to the number of them who received it ; and though christ be but one , yet his life , his living word , and gifts , both grow and increase where he is received . j.n. christ cannot be the word , because christians may and ought to receive his word into their hearts . christ is not received into the hearts of men , nor in person dwell in their hearts , p. 21. answ. how grosly erroniously and irrationally hath he asserted and reasoned that christ cannot be the word , because the word is received into the hearts ; and how contrary to plain scripture to say , christ is not received into the hearts , see 2 cor. 13.5 . rom. 8.10 . col. 1.27 . christ in you except you be reprobates ; christ in you the hope of glory , &c. but that christ in person doth not dwell in the hearts , who ever affirmed that he doth ? j. n's instance from luke 11.28 . blessed are they that hear the word of god and keep it . none that will mak● use of reason , can believe that christ did intend that christians should keep himself , for every christian is kept 〈◊〉 and christ , 1 pet. 1.5 . p. 15. answ. though christians be kept by god and christ , it s through faith and obedience in the light , whereby they continue in both , and retain god in their knowledge , holding the head which is christ , and holding fast the faithful word , keeping the word of his patience , such keep the truth : all which amounts to the same , or is equivolent with keeping christ , the word , the truth , the life , wherein is the patience of god , and faith of the elect exercised against all temptations and tryals , which are not overcome by the writings without , whic● cannot truly be called the word of his patience as j. n. doth without distinction , when they express words of his wrath , judgment , and displeasure against sin and wickedness ; but the word of faith , life , and patience in the soul , immediately expresseth the love and patience of god and christ unto it , to a●m it in times of afflictions and tryals ; and this we are to keep . for many both profess and keep scriptures or bibles , who are out of the patience of c●rist . and now i query , what reason is it this opposer would have us make use of , and what is the ground of it in man ? for he speaks of carnal reason which cannot re●ch god , and also a reason to be made use of , pag. 64. surely we cannot look on him to be such a mast●r of reason , as infallibly to distinguish , how highly soever he thinks of himself , whilst he denies and opposeth the light within , as being but a feigned light ! john n●wman , where 's thy reason , and what and w●ence is it ? we must not take thy carnal , dark , and prejudiced conception for reason ; nor be swayed thereby when thou art ignorant of the very grounds and principles of true reason , and so much opposest plain scripture , which hypocritically thou pretendest for thy only rule . j.n. to deny the scriptures to be the word of god , is to deny the very fountain and well-spring of comforts * to the soul in affliction , which is brought out of the promises in the scriptures to the soul by the spirit through faith , p. 44. answ. how grosly erroneous is it to deem the scriptures the very fountain and well-spring of comforts ; and to say , that the spirit brings the comforts from thence to the soul ; whereas god is the fountain , which to say of the writings , is all one , and as blasphemous as to say they are god , as some of the ranters have said ; & as once one of them affirmed to me , at emnith , near wisbitch , that the bible which i had in my hand was god ; but he quickly after came to be distracted . — 2dly , the spirit and gift of christ , is as a well of living water in true believers , and it is the spirit of promise the comforter , having the life of all gods promises and truth of scriptures in it self from god the fountain ; and this spirit is infinite , and so not ●ontained in the scriptures , though it contains the truths that are in the scriptures of truth ▪ for they came from the spirit ; and it opens the understanding in the scriptures as it 's waited in . j.n. — his sad consequences ( which he thinks do follow the denying the scriptures to be the word and rule ) proved inconsequent , and his great ignorance therein detected . — in answer to his 43 , 44 , 45 pages . there are no sad consequences as he asserteth in denying the scriptures to be the word and rule for salvation . and fi●st , i doth not take away the ground of faith for remission . 2dly , nor assurance , for christ and his light within , is the ground and foundation of faith and assurance . 3dly , nor doth it make void the exercise of faith in the precious promises ; for the spirit of promise , both as a rule manifests the promises , exerciseth faith in , and fulfils them . 4thly , nor doth it deny the comforts of faith from the promises , the spirit of promise being both the comforter , and sheweth us things to come . 5thly , nor doth it destroy the support & supplies of grace to the soul in affliction ; for these we receive from god in his own spirit , and not from the writings outward . 6thly , nor doth it deny the knowledge of acceptance , for that is given to us by the spirit of god , by which we are sealed unto the day of redemption , and know that we are o● god , and the mystery of life and salvation is revealed unto us by the spirit . 7thly , where the spirit of truth and its light within is obeyed and truly owned to be the guide and rule , it leaves not men in the dark , nor out of the knowledge of god , or enjoyment of life eternal : but to deny the spirit , or ligh● 〈◊〉 christ , to be the rule for life and salvation , doth leave 〈…〉 dark , void of saving knowledge and life . j.n. 8thly , without this ( viz. the scriptures to be 〈◊〉 &c. ) we know not that there is any god , or christ , or salvation by god in christ , nor by what means it may be obtained ( all men are left in the dark ) and no man knoweth how to enjoy life eternal , pag. 45. neither do we know what god counteth unclean , and what holy ; and in short , without the scriptures we know not any promise that belongeth to this life , or that to come ; these dreadful conclusions will follow , denying the scrip●ures to be the word and rule to salvation , and it leaves men to walk by fancy and imagination . answ. poor men ! you h●ve shewn your selves s●fficiently herein , and what an empty implicit faith you are in , and how void both of the knowledge of god , christ , and salvation you are , and how yet in your sins , having denied christ and his light within to b● your rule , way , and foundation , as he is to his followers ; and so you are walking by your fancies and imaginations , w●o ●et the scriptures in the place of christ , as your only and absolute rule and ground of your faith and knowledge . and then , if one should ask you , how you prove the scrip●ures to be true , if they must be the absolute and only rule , and none other , then you m●st prove them by themselves , or plead their own authority from an implicit faith you have of them ; which is but still an absurd way of reasoning , or assaying to convince gain-sayers , being but petitio principii , a begging the question . and how would this convince either papists , turks , jews , infidels , or athiests , to tell them our bible , or scriptures , are infallibly true , and the only rule to know there is a god and a christ , and salvation by him ; and to know what god counteth unclean , and what holy . and then what a sad sentence of no less than condemnation doth this pass upon all people and nations , who have not the scriptures , as being all void of knowledge th●t there is either god , christ , salvation good or evil , whereas there is a living evidence throughout the creation , or works of god therein , of the eternal power , or maker ; see psal. 19. rom. 1. job 12. and many do know , and have known these things written of ( which concerns salvat●●● by the light of god and christ , in them that never could 〈◊〉 or had the scriptures outwardly ; as those gentiles which 〈◊〉 the law , yet did those things contained in it , and shewed 〈◊〉 ●ffects of the law written in their hearts , rom. 2. though the scriptures are profitable to the man of god , who hath them , being led by his spirit which opens them . j.n. the eternal power and spirit that was in christ , cannot properly be called christ ; this power or spirit is god , and not christ. answ. contrary to plain scriptures , opposing both the divinity and deity of jesus christ , who is both the power and wisdom of god , 1 cor. 1. the second adam , the quickning spirit , ch . 15.45 . and the father , the word , and spirit , are one , 1 joh. 5.7 . j.n. the will and mind of god is contained in the scriptures , in order to mans salvation , p. 49. answ. the word [ contained ] is erroneously place ; for the writings contain only a declaration of the mind and vvill of god in order to salvation . god and his mind , thoughts , vvill , and wayes , are infinite ; and the heaven of heavens cannot contain him. j.n. the word was in the beginning , but christ was in time , not till he had taken nature upon him , and became in the likeness of sinful man , being born of the virgin mary . — christ was not the word before christ was , pag. 50 , 51. answ. this assertion opposseth the deity and divinity of jesus christ , and contradicts the faithful testimonies of the holy men of god in the scriptures of truth . for if the son of god was not the word , nor in the beginning , nor before the virgin mary , then jesus christ was not god , but is represented as a finite creature . but the erroneousness of this is apparent , for the word was with ( and was ) god in the beginning , by which he created the heavens , and framed the worlds , joh. 1.1 , 2 , 3. heb. 11.3 . and that this word was jesus christ , is plain ; seeing it's expresly said , god created all things by jesus christ , eph. 3.9 . yea , all things visible and invisible were created by him , col. 1. but if jesus christ , the son of god , was not in being before he took flesh in the womb of the virgin ( or was not before mary ) how could all things be created by him ? and nebuchadnezzar was of a better belief than to think that the son of god was not in his time ; for he said , lo , i see four men loose , walking in the midst of the fire , and they have no hurt ; and the form of the fourth is like the son of god , dan. 3.25 . and was not this before mary , or christ's outward-birth of her ? all ye baptists answer me , what scripture had he for that ? and christ is called the wisdom and power of god , 1 cor. 1.24 , 30. and was not this he ( the only begotten of the father ) that said , i was set up from everlasting ? before the earth ? and when there was no depths was i begotten , before the mountains were setled , and before the hills was i begotten ( or brought forth ) prov. 8.23 , 24 , 25. and also see that prophesie of christ , mich. 5.2 . thou bethlehem-ephratah , though thou be little among the thousands of judah , yet out of thee shall he come forth unto me , that is to be ruler in israel , whose goings forth have been from of old , from everlasting : which plainly proves the eternity and divinity of jesus christ , against such baptists , and professors , as this our opposer j. n. who also in his antichristian doctrine of denying christ to be the word , or to be in the beginning , hath followed the steps of those old reputed hereticks mentioned in the ecclesiastical chronography , viz. the allogians , who denied christ to be the word ( as this j. n. hath done ) and of them it is said , they condemned the gospel after john , ( who gave such a plain testimony for the divinity of jesus christ , joh. 1. ) also theodatas denied the divinity of christ , and he , it 's said , was the first author of that heresie of artemon , who took christ but for a bare and naked man , which is like this assertion , that christ was in time , not ( the word ) in the beginning , nor till he became in the likeness of man , being born of mary ; which hath also affinity with that of arrias , and his sect , called arrians ; who said , that the son of god had a beginning of essence , that there was a time that he was not : and doth not j. n. affirm as much , that there was a time when christ was not , the word was in the beginning , not christ : which is like also to that of photinus , bishop of sirmium , who ( as it s said ) maintained the heresie of sabellius ag●inst christs divinity , and said , the word was at the beginning with the father , but not the son , eccl. chro. fol. 584. soc. l. 2 , c. 24. ephiphan . haeres . 71. also several others noted in history for hereticks held the like . also if j. n. or the baptists , should use these words , as his doctrine impor●s , when they baptize ( viz. ) i baptize you in the name of tne uncreated god , in the name of the son created , &c. would they not then plainly appear like eunomius , bishop of cyzicum , teaching his heirs ( viz. ) that the son was created ; as when he baptized all that came to him , in the name of the uncreated god , in the name of the son created , &c. eccl. chro. fol. 583. now if john newman did think to be more pop●lar , and gain repute by this piece , intended against the quakers , he will be frustrated of his end , when his antichristian and corrupt doctrines come to be viewed in this treatise , and the baptists , and others , that have owned him therein , may be ashamed of him , and his works ; and it would be more reputable and commendable for him and them all , to study to be quiet , and charitable , to follow peace with all men , and not to revile the light and christ within , as but a feigned light , or christ ; nor to to oppose the divinity of christ , the son of god , as he hath done . j. n. his names , jesus christ , are not attributed to his god-head , but to his man-hood ; for his name , jesus , signifies a saviour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anointed ; he was not jesus , or a saviour , as he was god , p. 51.65 . answ. though jesus signifies a saviour , and christ anointed ; yet to confine those names only to the manhood , still agrees with the erroneous doctrines before , that christ was not the word from the beginning ; whereas he took upon him the man-hood in time ; in which , though we own him as the anointed of god , yet he was also god's anointed as he was his only begotten , and delight , ( and so the son from his eternal being or substance ) before the mountains and hills were settled . also j. n. ( though to his own confutation ) grants , that he was the son of god from the beginning , pag. 66 , 67. ( and the● he was god's anointed from the beginning ) but his saying , that he was not jesus , or a saviour as he was god , is still as gross and false doctrine as the former , denying god to be a saviour , which is contrary to plain scripture . o god of israel the saviour , a just god and a saviour , there is none b●sides me , see isa. 45. and also this j. n. notwithstanding he thinks he hath proved his matter by scripture elsewhere , ( wherein he would shew himself some noted divine ) now he would shew us what a profound logician , or mr. of arts he is , as if he would confirm his matter , stop our mouths , and bind us down thereby with an invented argument . his argument runs thus : argument . if christ as christ was not from the beginning , then christ was not the word from the beginning . but christ as christ , was not from the beginning . therefore , &c. pag. 52. answer . the first proposition , in that it renders christ and the word both one , contradicts himself in his denying christ to be the word . for , however it must follow from this argument , that christ was , when the word was . christ being the word , and so the word , christ. so that , if the word was from , and in the beginning ; then christ was from the beginning ; but the word was from the beginning , &c. and then this flatly contradicts his whole assertion , and proves it false , which with the pretended reason thereof being not grounded upon any general rule , or maxim , of either truth , scriptures , or reason ( as all arguments ought to be ) but upon a meer heretical opinion that denies the divinity of christ , in denying him to be from the beginning , either as christ , or as the word . now , doth not this deny christs very being in the beginning , and make way for that old heretical opinion , that christ , or the son of god , was not in being before the virgin mary . but to give my opposer his due every way , i judge he has out-run himself in this matter at unawares , for he hath ( though to his own confutation ) confessed , that christ was the son of god from the beginning ; and was he not then the anointed ? for , if the son , then the anointed ; and his words ( christ as christ was not ) supposes that he was in some other capacity ; yet his denying him to be , either as christ , or the word , from the beginning , is contrary to plain scriptures . for , in the beginning was the word , and the word was with god , &c. joh. 1. and he was in the vvorld , and the vvorld was made by him , and the vvord was made flesh , and dwelt among us , ( speaking of christ : ) so that he was in the beginning the vvord , and is still jesus christ , the same yesterday , to day , and for ever . j. n. this word cannot be christ , because it is here called the seed by which they were begotten in the new-birth , pag. 56. answ. see how contrary to plain scriptures he reasons ; for christ is called the seed ; unto which the promises are , gal. 3.16 . and he is that word , which begets into the new-birth , and not the letter ; and this seed is living and incorruptible , though the devil steals away the hearts of many from the sense of the the seed or word of life , as he hath blinded the minds of infidels , 2 cor. 4.4 . j.n. ministers are called angels , rev. 2. yet there is no man that is an angel , p. 59. answ. yes : if he be an embassador , messenger , or minister , he is an angel. j.n. christ cannot dwell in man , for christ is perfect man , as well as perfect god , p. 61. answ. to say christ cannot dwell in man , doth not only oppose his spirituality , deity , and omnipotency ; but also is contrary to the apostles plain testimonies of christ's being in the saints : and if he be perfect god , he can dwell i● his people as he hath promised ; and su●ely his being perfect man , doth not put a limitation upon him , as a let or hinderance , to disable him from being in his people , whilst he who was christ , as come in the flesh , was also truly jesus christ within , in his spi●itual appearance ; and we do not confine him under this , or that particular name . his names are divers in scriptures , according to his manifestations , offices , and works : he is called emmanuel , god with us . he is called jesus christ ; the way ; the truth ; the light ; the life ; the seed ; the son ; the everlasting father ; the word ; the power of god ; a quickning spirit , &c. j.n. christ jesus , after he rose , he was still a body of flesh ; [ contradiction ] the god-head took flesh in the womb of mary ; the mystery of godliness , god manifest in flesh , &c. pag. 52 , 60 , 63. answ. christ jesus was more than a body of flesh , for he was spirit as well a● flesh [ he was lord from heaven . ] neither is man made up simply of a body of flesh , being a complex or composition of parts , of body , soul , and spirit . also , there is a manifest inconsistency between these words ( he was still a body of flesh ] and [ he took flesh , or was god manifest in flesh . ] j. n's argument . if he rose jesus christ , then he rose flesh and blood , and also man. but he arose jesus christ. therefore flesh and blood , &c. — and he did ascend with the same body , and is still at the right hand of god with a body of fl●sh , &c. p. 64 , 65. [ contradiction ] as we have born the image of the earthly-man , so we are now to bear the image of the heavenly , which is christ jesus , p. 89. answer . though i grant , that christ arose with the same body that was crucified and put to death , and that he ascended into glory , even the same glory which he had with the father before the world began ; and that the same that descended , was the same that ascended far above all heavens , eph. 4. and as christ said , what and if ye see the son of man ascend up where he was before ? joh. 6. yet the argument is fallaciously , and corruptly sta●ed , in the manner of it ; the inference of the first proposition , and so the consequence being inconsequent to it ( carrying no proof along in it ) for it still strictly limits , or tyes up the name jesus christ to a body of flesh and blood , and so covertly denies his being , before he took on him , that visible body of flesh , blood , and bones , and so opposeth his divinity as before . whereas he was the spiritual rock which all israel drank of long before . and as to his being at the right hand of god , i grant according to the scriptures , but cannot believe his body to be a carnal body in heaven , or that he consists of a carnal existence . and further , these words are not the scripture language ( viz. ) to say , that christ is a body of flesh , blood , and bones in heaven , and a personal being at the right hand of god , without all men , remote , as j. n's terms are . but these words [ spiritual body , glorious bo●y , one body , and one spirit , and that the saints discerned and ea● the lord's body , were members of his body , &c. and , except ye eat my flesh , and drink my blood , you have no life in you , saith christ ] these are scripture terms , and language ; so neither is chri●t , nor god's right hand , so limitted to a remoatness from them ; and as we have born the image of the earthly-man , so we must bear the image of the heavenly , which is christ jesus [ this is true . ] but the definition that j. n. hath given of christ jesus , the heavenly man , is , that he is a body of flesh and blood , a personal being , not in man. from whence it follows , that this heavenly image men must bear , or be changed into , is a personal image of flesh , blood , and bones ; as if they had not such a body , or image before . whereas the heavenly man is spiritual , and so is his image . and the apostle distinguisheth between the natural body and the spiritual body ; as he doth between the bodies that are coelestial , and the bodies terrestrial , 1 cor. 15. and further , to take off objections and scruples , i confess that according to the flesh , jesus christ came of the seed of david , and the body that he took upon him , or that was prepared for him to do the will of god in upon earth , was a real [ and not a fantastical ] body , and that according to the flesh he was put to death , or died for our sins according to the scriptures , and was buried , and rose again the third day , and was after seen of the disciples , and of above five hundred brethren at once , and that he was seen of james , then of all the apostles , 1 cor. 15. to which the apostle paul adds , vers . 8. and last of all he was seen of me also , as of one born out of due time . and how did he appear unto paul ? even by revelation ; god revealed his son in him . it was the same son of god , who appeared va●iously , ( both visibly and invisibly ) ; after his resurrection he appeared in various forms , and shewed himself diversly : first to mary magdalen ; 2dly , to other women ; 3dly , to the disciples , as they went to emaus ; 4thly , to james ; 5thly , to peter ; 6thly , to the apostles when the doors were shut ; 7thly , to more than five hundred brethren , as aforesaid : after he appeared to thomas , when he said , reach hither thine hands , &c. mat. 28. mark 16. luke 24. iohn 20. 1 cor. 15. once he said to them , handle me , luke 24.39 . another time to mary magdalen ( when she thought him to be the gardener ) touch me not , joh. 20.17 . and it 's said , luk. 24.30 , 31. as he sate at meat with them , he took bread and blessed and brake it , and gave to them , and their eyes were open , and they knew him , and he vanished out of their sight . now seeing that he appeared so diversly , being capable by the mighty power of god , to be changed beyond the reach of man's natural reason ; for any to shew themselves so nice , curious , and intruding in these matters , with unscriptural and unlearned questions , or presumptuous assertions , to shew themselves wise above what is written , as many of these forward baptists have done ; they cannot therein be gratified , for both their foolish , and unlearned questions are to be avoided , and they may be answered as the angel did to the devil , when he disputed about the body of moses , the lord rebuke thee , &c. and as the apostle did those fools who enquired , what body the dead are raised with , 1 cor. 15.35 , 36 , 37. and it 's manifest hypocrisie in men , to pretend the scripture to be their rule , when they 'l not keep to the terms and language thereof : but at a publick dispute between some of vs and some baptists , at chersey in surry , when a question about the body of christ in heaven , was ignorantly obtruded by w. burnet , his brother jer. ives [ in answer to my treating of christ's various appearances after he rose ] said , what change or alteration his body might have , we cannot determine , nor what glory he is in ; for to enquire with what body the dead are raised , is absurd , &c. yet for all this , how apt are many of them to urge their unlearned questions in these matters , notwithstanding the great confusion & vain imaginations that many professors have fallen into , through their unlearned questions , and perverse disputes , about the body of christ. if t●is were considered , it might be some stop to them from ●uch intruding , as , how he appeared among the disciples when the doors were shut ? some of the professors have said , it might be , that he came in at the chimney top . others , it might be , he glyded in at the key-hole of the door . others , that he might come in at the door , and hold their eyes in th● mean time , that they could not see when he opened it : and because fl●sh and blood cannot inherit the kingdom of heaven , many professors have said , that christ's body in heaven , is a body of flesh and bones , without blood in it . and also , some of the priests have affirmed christ to be in heaven with a carnal body . but these are all unscriptural suppositions , and imaginations of vain minds ; who neither know the scriptures , nor the power of godliness , nor the mysteries of christ , or his image revealed within ; but by their corruptions , and perverting scripture , endeavour to shut both god and christ out of his people , and so to confine and limit the holy one ( who is not to be limited ) as this j. n. doth . j.n. if he ( jesus christ ) be with the father , then he is not in man ; — a feigned christ , and light within , pag. 47 , 66 , 72. [ contradiction ] let your conversation be in heaven , from whence we look for a saviour . answ. why ? doth his being with the father , or at his right hand in heaven , hinder him from being in his people ? this is a gross error , and contrary to plain scripture , 2 cor. 13. know you not , how that jesus christ is in you , except ye be reprobates ; and this is neither a feigned christ , nor a feigned light , as blasphemously and scornfully he words it . and what doth j.n. think or imagine concerning god his right hand and being ? and christ at god's right hand , that he thus would exclude , limit , and seem to confine them out of all men ? doth not this oppose the infiniteness and omnipresence of god , and jesus chri●●● , ●nd bring them under the limitation of finite creatures ? an● 〈◊〉 their deity ; whereas christ ascended far above all heav●●● , that he might fill all things , eph. 4. and he being the exp●●●s image of his fathers substance . now if god , and his right hand be so carnally thought on , under such a limitation as before , wherein doth j.n. and his brethren differ from those old hereticks . andaeus , and the anthropomorphites ( as they are called ) who were monks that inhabited the deserts of egypt , who thought that god had a body , and was like a man in shape ; misconstruing that saying , let us make man after our image , &c. upon whose gross opinion it rose , that god hath been painted like an old man with a gray beard , &c. as also , the late blasphemous dreamers , reeve and mugleton , [ who have named themselves the two last witnesses ] have affirmed god to be of the form , bigness , and stature of a man , and so having hands and parts of a man , and christ ( as such ) at his right hand , they denying god to be an infinite spirit : but against all such carnal gross conceits we testifie , and confess to god's infiniteness , and christs ascension , both into heaven , and far above all heavens , that he might fill all things ; and that god both dwells , and walks in his people , and his right hand of power is where he is , and c●rist there inseparably with [ and in ] the father ; his being so anointed , dignified , and exalted , doth not exclude him out of his people , whose conversation is also with him in heaven . and david said , o thou that savest by thy right hand them which put their trust in thee , and thy right hand hath holden me up , psal. 17.7 . & 18.35 . & 20.6 . & 60.5 . & 63.8 . & 73.23 . so that neither the infinite god , nor his son , nor his right hand of strength can be circumscribed , or limitted into a separation , or remoteness from the children of the light , who are saved by the right hand of god , whose hand and power is spiritual . j. n. from rev. 1.7 . those that pierced him in his body of flesh , shall see that body visibly come again . answ. these are not the words of scripture , but added ; although , to add or diminish be forbidden under a penalty , rev. 22.18 , 19. yet this man's presumption leads him to incur that : see also for answer to him , rev. 1.7 , 8. & 13.14 , 16. in none of which is jesus christ either called ( or represented as ) a body of flesh , blood , and bones , visibly to come again ; but that he is alpha and omega , the first and the last , vers . 11. and christ in the dayes of his flesh ( wherein he visibly appeared to the world ) said , yet a little while and the world seeth me no more , joh. 14.19 . but his second coming and appearance without sin to salvation , i own and witness ; and that he is therein to be seen spiritually in his kingdom , & father's glory ( which is an invisible glory , not seen carnally ) [ mark that ] howbeit his appearance shall be universally seen , both to the joy of the righteous , and universal conviction and condemnation of the wicked , who have rejected his light within , and his saving appearance thereby made manifest . yea , every eye shall see him ( both of good and bad ) both those that have waited for his second coming without sin to salvation ; and they also which have pierced or crucified him ; which all those in general are chargeable with ( as really as his persecutors that pierced him outwardly ) who profess his name , and yet crucifie to themselves his life , or spiritual appearance . he was spiritually pierced and crucified in spiritual sodom and egypt . — and this sin , you carnal conceited professors and hypocrites are guilty of , who despise him and his light within , counting them a feigned christ , and a feigned light within , as this our opposer hath blasphemously done ; but the same jesus , as he was seen ascend , ( when a cloud received him out of their sight who stood gazing , acts 1.9 , 10 , 11. ) it is said , shall so come in like manner , &c. which though every like manner is not the very same , nor all clouds the same , yet the same jesus certainly cometh , and in like manner , his coming being in the clouds : behold , he cometh with clouds ; and you shall see him to your sorrow , who talk of his name and coming , and yet depart not from iniquity ; for out of his mouth proceedeth a sharp two-edged sword , rev. 1.16 . to cut you down with all your hypocrisie , carnal conceits , and feigned profession of christ , without the sense of his power , life , or light within . j.n. hope to the end , for the grace that shall be brought to light at the revelation of christ ; and this revelation will be from heaven , not in man , pag. 71. answ. this inference and conclusion is false , and contrary to the apostles plain testimony . for as whatsoever might be known of god , is manifest within ; so the revelation of jesus christ the son of god , is within , to the true believers in his light : and no man knoweth the son , but the father ; neither knoweth any man the father save the son , and he to whom the son will reveal him ; and god revealed his son in paul , gal. 1.16 . his glory was to be revealed in the believers and sufferers for christ. and surely , as they hoped , looked , or waited in the measure of grace or light received for the revelation , appearance , or second coming of christ to salvation in their dayes , their hope and expectation therein was not void , nor they disappointed thereof ; as theirs is like to be , who are expecting that christ's second coming , or appearance to salvation will be a personal coming , and his reign a personal reign ; which word [ personal ] they add to the scripture , and to the book of the prophesie of john ; to wit , the revelation ; not truly minding the penalty they incur by adding , as mentioned , rev. 22. and so where they add the word [ personal ] or [ in person ] to his coming again ; [ or personal being , &c. ] do they not herein shew their carnal expectations , mean thoughts , and unscriptural conceptions touching christ , his divine life , being , and coming to salvation ? and their knowledge not to be divine , nor after the spirit ? for where doth the scripture say , that christ shall come the second time in person to save ? or , that he shall reign in person , or personally reign ? &c. [ but about this point , and several other things , baptists do not accord , and other proffesions also are divided . ] and so likewise some imagine , that the new jerusalem ( prophesied of , that should come down from heaven ) must be some ou●ward city or place , consisting of fair buildings outwardly ; and so might they not as well imagine of the temple thereof , that it is some fair outward structure ? whereas the lord god , and the lamb , is the temple and light thereof ; and the nations of them that are saved , shall walk in the light of this holy city . j. n. by denying any personal being of christ without all men at the right hand of god , but only a feigned christ within ; then remission of sins must die , and faith also , for want of the object christ , p. 73 , & 74. answ. this manner of excluding god's right hand , and christ to a limitation out of his people in a personal being ( which are no scripture terms ) still implyes him to be a personal god or ch●ist : like the anthropomorphites and muggletonian's conceits of him. and j.n. his scornfully and blasphemously calling christ and his light within , a feigned christ ; not owning jesus christ within as the object of faith. this is both contrary to the true faith and its righteousness , and savours not of any real knowledge of christ , in this scornful man. for the true faith , and its object or foundation , are inseparable ; see 2 cor. 13.5 . examine your selves , whether ye be in the faith : prove your selves : know you not your own selves , how that jesus christ is in you , except ye be reprobates . so that their knowledge and proof of their being in the faith , was their knowledge of jesus christ in them , as their foundation , &c. and this was not a feigned christ , and in him the remission of sins is known , to them that are in the faith. paul was sent to turn the gentiles from darkness to the light , and from the power of satan to god , that they might receive the remission of sins , and an inheritance among them that are sanctified . and this was the light of christ within . and the righteousness which is of faith , speaketh in this wise , say not in thine heart , who shall ascend into heaven ( that is , to bring christ down from above ) or who shall descend into the deep ( that is , to bring up christ again from the dead ) but what saith it ? the word is nigh thee , &c. ( yea , very nigh thee . ) mark , the righteousness of faith doth not shut christ the word ( or object of faith ) out of the hearts of true believers ; but the word of faith is nigh , even in the heart , &c. and we know the power of god , and true remission thereby , is inwardly felt by all the children of the light ; and that living faith that stands in the power , and word of god within sh●ll not die , nor be void ; nor miss of its blessed end , which is salvation . j.n. ●he spirit of god , i my self own , and daily pray for : the same spirit i own , though not distinct from the scriptures : they canot be separated one from the other in their nature and purity , p. 91 , 94 , 1.10 . answ. are the scriptures and the spirit inseparable ? and yet thou hast the spirit daily to pray for , when thou hast the scriptures . what confusion is this ? whereas , if they be inseparable , it follows , that all ●●at have the scriptures , must necessarily have the spirit also ; which is false , for the unbelieving jews , who had scriptures , & thought to have had eternal life in them ( like such as you , who make them the ground of your faith and assurance ) yet they would not come to christ that they might have life . also , where thou affirmest , the scripture and the spirit cannot be separated one from another in their nature and purity : this is all one as to say , the scriptures are as incorruptible as the spirit ; which is a gross error , and contradicted by thy self , in thy 104 , 105 , 106 pag. where thou hast granted , that abel , enoch , abram , isaac , jacob , noah , &c. had a sufficient rule before the scriptures were written , ( viz. ) the spirits rule ; god's speaking and directions to them from his own mouth ; and that they had a more infallible word to walk by , than is now to us ; for it 's possible , that some scriptures may be corrupte● , having been in the hands of corrupted men , &c. thus far thou j. n. hast confuted thy self , and manifestly broke the neck of thy own cause : — first , in that thou hast confessed to a more infallible rule , or word , than the scriptures ; so that the scriptures are not the only rule , nor yet the ground of faith & assurance , as often thou hast falsly misrepresented them . 2dly . in that the scriptures might be corrupted , they are not inseparably one with the spirit in nature and purity . 3dly . thou having granted , that the directions , or word th● ancients had from god's own mouth , was impossible that should be corrupted , p. 106. from whence it follows , that the immediate word and directions of god , are the only infallible rule ( in all such as receive them ) and not the scriptures , which might be corrupted , as is confessed . but whereas thou sayest , the new testament letter that now is , is to be our rule , p. 103. and often sayest , the scriptures are the only rule of faith for all men to walk by , unto the end of t●● world , and none other , &c. herein thou hast set the letter or writing above the spirit and its immediate directions from god , contrary to what thou hast acknowledged ; as if thou wouldest now place all rule upon the letter , and leave no room for that which thou hast confest to be more infallible : and thus thou art found shuffling , saying and unsaying , reeling to and fro , like a man drunk in confusion ; for , though many times wherein thou hast granted to truth , contrary to thy own corrupt principle , thou dost not keep to it , but turnest round again to thy own confusion , which in the tenour of it runneth thus , viz. the letter is the only rule for all men to the worlds ●nd , nay , the rule of the spirit , or immediate word , which the ancients had before the scriptures were written , was a more infallible rule than the scriptures , for they might be corrupted . but to go round again , they cannot be separated in their nature and purity , &c. is it not easie to see here , what a labyrinth of confussion and self-contradictions thou art run into , who hast presumed to confute others , though to thy own final confutation . — and seeing thou pretendest to pray for , and own the spirit of truth in its help or work ( as thou sayest ) in the word ; doest tho● mean that the spirit is in the scriptures , not distinct from them ? or , that it cannot be separated from the letter , according to thy words before ? what then , doest thou think that the spirit is essential in the writing ? and so , that all that have the scriptures , must needs have the spirit ? as it follows from thy own words ; whereas there 's a multitude of examples to the contrary , even in this age and nation , of both many hypocrites , and empty professors , and others , who are not led by the true spirit , and yet have the scriptures ? as also thou thy self , who professest the scripture to be thy only rule , yet art found in confusion and error , which god is not the author of , not yet his spirit , and what scripture hast thou that sayeth these words , viz. the new-testament letter is to be our rule ? produce plain scripture for these words , and it shall end the controversie ; or otherwise be ashamed of professing the scriptures thy only rule , when thou wilt not be ruled by them , but presume to assert what thou canst not prove therein . and yet for all thy high assertions and titles put upon the scriptures , thou hast confessed , that another foundation can no man lay , than that which is already laid , which is christ jesus , 1 cor. 3.11 . but , hast not thou often essayed to have laid another foundation for faith and assurance , even the scriptures , or the letter ? yet knowest not but that they may be corrupted ; what an implicite faith wouldst thou beget all people into , of that which thou canst give no infallible demonstration of . if thou shouldest thus preach to the jews , turks , or infidels , and tell them the scrip●ures , or letter of the new testament , must be their only rule for salvation , as thou sayest it must be for all men to the worlds end ; and then shouldst tell them that corrupt men ( for ought thou knowest ) have corrupted the scriptures : what conviction thinkest thou would this work upon them ? and how would it answer either that light or reason that is in them ? and whilest thou seemest not to own the immediate teaching of god , or his spirit , now for the rule , but the new testament letter , or scriptures , only ; how camest thou by thy faith concerning them ? and if thou meanest that the doctrines contained in the new testament , are the rule , and not the letter abstractively , then how shall a man know these dostrines , and which do particularly relate to his state and condition ? seeing there are diversities of states written to ? do not many misapply them , whilest they place the rule only in the literal prescriptions , and do not begin in the spirit , which gave forth the wholsome doctrines in scripture ? which spirit is still sufficient to lead into all truth , and doth immediately teach the same wholesome doctrines ; and now , though every wholesome direction , or doctrine prescribed , may admit of the term [ a rule ] as it is rightly received ; which thing i granting , i thereby do no more grant the scriptures to be the only rule , than that they are the only word , because i grant that words of god are recorded in them . for , to say the scripture-letter or writing is the only rule of faith for all , is a gross mistake , and excludes the immediate teachings , rule , and law of the spirit ( which every spiritual mind is led by ) and supposes no true faith , but what the letter or writing is the ground or rule of ; whereas it can be but an historical traditional and implicite faith , that is meerly founded upon tradition and letter , and not spirit ; or , th●t that is without the divine and immediate illumination of the s●irit without , which is no divine faith , but mens knowledge , faith and religion , are all but traditional , literal , and lifeless ; for in the true knowledge of the scriptures there must be an immediate reflection of divine light upon the understanding from that infallible spirit which they were ministers of , who could truly distinguish between the ministration of the spirit , and that of the letter , which thou hast not done , p. 104. who sayest the scriptures of the new-testament are the spirits new administration : from whence it follows , that all that can preach those scriptures , are ministers of the spirit or new-testament ; whereas many both can re●d and preach them litterally , who are yet but ministers of the letter , and never knew the immediate and living administration of the spirit from which the true ministers preached , who immediately were commissioned , and whose gospel came not in word only , but in spirit and in power , it having the immediate evidence of the spirit in it from god , which the letter or outward writing hath not , for it is directed and given to us traditionally ; though i intend no invalidating of it hereby , but do oppose that spirit and doctrine which sets it out of its place , that calleth the letter the only rule for salvation , and so leaveth no room for the immediate teachings of god's spirit or light , as the rule in these days : which is the old defign and work of antichrist , which thou ( j. n. ) and others of thy brethren are carrying on , to keep people in blindness , in a dark faith under your tr●ditional teachings , who can give no certain demonstration for the ground of your faith ; and yet thou hast granted the spirit to be more vertuous and greater than the letter , p. 112. enough to confute thy opinion of the scriptures being the only rule , for now the spirit is greater . but then again thou tellest us , the sufficiency of the saints rule and guid● , standeth in the spirit and scripture both ; for ( sayest thou ) they cannot be separated in their nature , purity , &c. p. 110. at if thou wouldest not freely grant the spirit 's sufficiency without the scriptures , or to those that have them not ; but seemest to limit , or tye up the spirit to the scripture , as being inseparable in their nature and purity , as if the nature of the writing were ●he nature of the spirit , and equally pure with it ; whereas the spirit cannot be corrupted , and its r●le is more infallible than the scriptures , according to thy own confession : and also thou hast confessed , that in all dispensations god never left his people without a word of direction , either written , or immediately from his own mouth , p. 106 , & 110. so that here it appears , some had immediate directions from god who had not the letter ; and so may many now for ought thou knowest , for god is not limitted , though thou wouldest limit his spirit and the saints to the letter ; as if none were saints and believers but who had the scriptures ( oh! ignorance ) and yet thou hast confessed , that the spirit is of more efficacy and greater than the letter , p. 110 , & 112. how then is the letter the only rule ? and i ask , is that word the scriptures , or letter , which thou sayest christians are nursed with the sincere milk of ? does milk flow from letter , or spirit ? and is the nourishment of the new-born babes ( 1 pet. 2.2 . ) the letter ? or , are none true babes but who have the letter ? what ignorance , narrowness , and pinching work art thou found in , who hast so tyed up all to and in the letter ? — as spirit , only rule , sincere milk , well-spring of comforts , &c. and yet grants , p. 115. that the spirit is the key of divine knowledge ; which overthrows thy work about the scriptures , in thy setting them out of their place ; as also to the query , p. 117. whether the spirit that gave forth the scriptures , be a sufficient rule and guide ? to this thou answerest , viz. who is so ignorant as to deny the sufficiency of god's spirit ? if thou doest not deny it , why doest thou go about to tye up all men ( to the worlds end ) unto the scriptures as the only rule , when now thou doest not deny the spirits sufficiency as rule and guide , nor darest thou assert the scriptures sufficient without the spirit , though thou grantest , that the spirit is sufficient apart from the scriptures ( which thou callest ●●e word ) pag. 118. then the scriptures are not the only rule , the spirit being the key of divine knowledge ; the sufficient rule above the scriptures , and greater than they . as , also , in pag. 116. thou confessest , that there are secrets and private discoveries that god makes to the soul by his blessed spirit , which are not manifest to any but to the heart that doth enjoy it . these secrets are to those that fear him , &c. where note , that these secrets and private discoveries , are not manifest to all that have the scriptures , but to those that fear god. 2d . that they are not made manifest , or revealed by the letter , or scripture , outward ; but by the blessed spirit inward , unto the heart and soul that feareth god , or hath communion with him in his own light , life , and spirit , which is greater and above the letter . again , a further confutation to thy self , appeareth pag. 108. where thou grantest in the best sense , that the spirit is the rule in its own administration . to which i say , this still confutes thy work , for that administration is immediately and inwardly received from the spirit , which in the best sense is the rule ; and this spirit being the greatest , all wholesome doctrines , teachings and directions are contained , and summed up in it ; and so the scriptures of truth are not hereby made void ( though not the only rule ) but fulfilled in them who walk after the spirit or rule of the new creature ; for , if you walk in the spirit , then are you not under the law ; and they begun well , who begun in the spirit . but whereas thou turnest ●ound again , tying up the spirits rule to this , viz. doctrine and teaching delivered in words also written in scriptum est ( sayest thou ) [ as also , that the word regeneration signifies twice born ; to wit , both after the flesh , and from a state of sin ; whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to regenerate , is to beget again , not after the flesh . ] here thy divinity and scholarship may both go together , for where the rule of the spirit thou limittest to the writing , how consists this with the spirits sufficiency to them that have not the scripture , or to its sufficiency apart or alone ? but 't is no strange thing for thee , and such , to be found in such manifest self contradictions . — however thou wouldst have us take notice that thou art both a divine and a scholar . and thy saying , that christ cannot be a rule for any man in his personal being , p. 94. what makes this for thy purpose ? may it not be here implyed , that he hath a spiritual being ? and that he can be , and is a rule in it to his people , as he is their way to walk in ? and , where hast thou these words , personal being , in thy rule ? is the essence or being of the son of god , personal ? was not his being divine , before his incarnation or appearance in person ? but thou appearest as ignorant , both what essence ( or being ) is , and what person is , which are different . again , thou appearest as grosly mistaking the state of the controversie , where thou sayest , viz. what if my spirit lead me to mahomets rule ? or if my spirit perswade me to believe the popes mouth to be infallible ? &c. now it is not thy spirit that may thus egregiously mislead thee , that we are pleading for the rule of , but it is the infallible spirit of truth which gave forth the scriptures ; neither is thy assertions concerning the scriptures , any valid plea or argument to convince either turks or papists , who are both out of the truth , and the spirit of it ; and neither of them owning the scriptures as we have them ; and never like to be converted by such shallow contenders , and impertinent preachers as thou art . and as for the law and the testimony thou speakest of , pag. 125. they are yet unknown to thee ; for the law is light , and the testimony of jesus christ is the spirit of prophesie , prov. 6.23 . rev. 19.10 . which were before the scriptures . and , how are spirits to be tryed , as john exhorted , 1 joh. 4.12 . to this thou sayest , the holy touchstone by which they are to be tryed , is that golden rule by which the noble bereans tried the doctrine of paul , even the scriptures , to know by what spirit he spake . and then thou addest , by this we shall know the spirit of truth from the spirit of error , and not to prove a spirit by a spirit within . — from whence thou observest , that that spirit which will not be tried by the scriptures , is the spirit of antichrist , p. 125. answ. what gross ignorance , error , and perverting the scriptures hast thou herein shewed thy self guilty of ! for first , where provest thou in all the rule ( thou pretendest ) that the scriptures are the touchstone and golden rule to try the spirits by ? produce us plain scripture for this thy doctrine , or else confess thy error . 2dly . the tryal of spirits is more mysteri●us than meerly the trying of doctrines , by comparing them with scriptures ; for many false spirits bring scripture , who are not discerned to be such without the spirit of god , which searcheth all things . 3dly . john did not say , that the scriptures were the touchstone , by which they were to try the spirits , whether they were of god ; but he saith plainly , these things have i written unto you , concerning them that seduce you ; but the anointing , which you have received of him , abideth in you , and ye need not that any man teach you , but as the same anointing teacheth you of all things , &c. 1 joh. 2.20 , 26 , 27. now then , the tryal of spirits being ●uch a weighty thing , which they were concerned in ; this unction in them was the touchstone , and that is the spirit of antichrist that opposeth this . 4thly . the scripture doth not say , that the bereans tried pauls spirit by the scriptures , but that they received the word with all readiness of mind , ( mark that ) and searched the scriptures daily whether those things were so , acts 17. it is not said , they searched them to try pauls spirit by them ; for their receiving the word with all readiness of mind , implyes some good belief they had of the spirit in paul by which he preached ; and when they had received the word , they daily searched the scriptures ( not with prejudice against the true ministers , or light within , as many of you do ) [ but simply ] to see whether those things were so : now this kind of searching them we own ; the word being received within , which gives the understanding of the scriptures . and as for thy scoffing at the word pure seed , calling it , new-coyned without book , &c. pag. 97. and thy saying , which seed we vainly say is christ begotten in us , &c. p. 98. thou hast scofft herein without any ground , and thereby discovered thy own folly ; for , is not the incorruptible seed a pure seed ? and doth not the apostle call the seed christ ? gal. 3.16 . and is not christ in the true believer where the body is dead because of sin ? but thou that so nicely carps at words , as pure seed , which is christ within , as being without book ; what scripture or book thereof hast thou for thy calling the scriptures the only rule for salvation for all men ▪ to the worlds end , and no other ; the touchstone , the golden rule , to try or know the spirit of truth from the spirit of error , the ground of faith , &c. produce plain scripture for these words , or else confess thy error , who so ex●ctly pretendest the scripture thy rule , how dost thou square thy work by it ? & what rule canst thou produce for us to believe thou speakest truth , when thou givest those characters of the scriptures , which are not to be produced in them ? and was not the end of paul's labouring with the jews , to turn them from darkness to the light within ? which thou contemptuously callst a pretended spirit , p. 127. was his perswading them to believe in christ , in opposition to his light within ? surely no : but all in order to turn them to his spirit , or light within . but thou hast confessed , his perswading them , was concerning the kingdom of god , to teach them to believe on the name of jesus , and direct them to the kingdom of god : see how manifestly thou art here contradicted by thy own words ; for , was not the kingdom of god within ? luke 17.21 . and the name of jesus , and its power thou seest not , who hast vilified his light within ; and the scriptures thou citest are against thee , as that of rom. 9 , 10 , 11 , chap. for , both the righteousness , the word of faith , and grace , were inward and spiritual . again , to prove that the scriptures make manifest the righteousness of god , thou citest rom. 1.17 . which is thy gross abuse of that scripture ; for it saith , that i am not ashamed of the gospel of christ , for it is the power of god unto salvation ; and therein is his righteousness revealed from faith to faith , &c. it is not said , the scriptures are the power of god ; for the power of god , or gospel , was preached to abraham before the scriptures were written . and to thy saying , faith hath a holy end , which it leadeth to , even the salvation of souls , not now in man , but at the last day , when our bodies shall be raised out of the dust , p. 123. and where provest thou this doctrine ? is not the soul in man ? and is not its salvation deliverance and safety from sin , wrought within by the power and arm of god ? how dost thou essay to frustrate the end of the true faith , which is salvation , whilst thou sayest , it leads to the salvation of souls , not now in man ; but at the last day , when our bodies shall be raised out of the dust ? and when thinkest thou shall that be ? must all the s●ints have their hope , expectation , and faith for salvation of their souls unanswered till then ? what is become of their souls all this while , since their decease , if they have not received the end of their faith , to wit , salvation in them ? surely , thou art yet in the dust , and death and da●kness have power over thy mind or else thou wouldst never shew thy self such an ignorant papist as here thou hast done ; for thou hast ( though at unawares ) run thy self into rank popery , putting salvation of souls so far off , till thou knowest not when , according to thy earthly and carnal conceits , which thou wouldest have us believe for gracious truths , which thou sayest , quakerism doth not own , unless in a mystery , to deceive , but this is not thy first slanderous conclusion against the quakers , who only oppose the graceless errors and absurdities of thee , and such blind insolent opposers , who oppose the light within , and the power of godliness , as thou ( j. n. ) hast manifestly done . and now j. n. here follows a few of thy gross lyes and slanderous accusations laid down and implyed against us , which i return back upon thy own head . 1. that no●hing that is of man , shall at the last be saved , but only the pure seed . this is a gross abuse ; for the redemption , re●toration , and salvation of the whole man , we own . 2. false it is , that our family preacheth and printeth down the scriptures , and the commands of christ , as carnal &c. 3. false it is , that the scripture is not to be owned by saints . 4. false it is , that they bid people turn to a feigned and pretended light , or spirit within . 5. false it is , that our family doth use the scripture but as a cloak , to carry on a design of darkness , when we own the scripture in its proper place . 6. false it is , that the proper place of scripture , is but to stand by us as a stalking-horse . 7. a malitious slander it is , to charge us as crafty fowlers , with shooting the simple soul through by deceitful darts . 8. false it is , that we cast behind our backs , all the order and discipline of the primitive churches of our lord and master . for the worship in spirit , and the living way , which ch●ist set up and consecrated , we testifie to , and for . 9. we do not make use of either god's word or scriptures in hypocrisie ; as most slanderously is implyed against us . 10. and that of b●inging a mist and fog upon the scripture , out of the bottomless pit , and bringing it to such a low rate by evasions and contradictions . these things ( j. n. ) thou , and such peevish sl●nderers , are guilty of ( and not we ) ; as thy work and self-contradictions sufficiently have discovered . 11. a gross and manifest slander it is , that we will not own the man christ to be risen . 12. false it is , that we own not a rising ( or resurrection of the the dead , &c. ) at the last ●ay , according to the scrip●ures . though not according to the unscriptural conceits of some busie intrude●s or fools , who now ( as formerly ) are contending and asking , how are the dead raised , and with w●●t body do they come ? 1 cor. 15.35 , 36 , 37. 13. and as to these dreadful opinions and delusions of not owning an eternal life , &c. of drawing all the glory , after this life , into a present enjoyment ; and in this life to make an end of all our happiness , &c. these are none of our opinions , nor ever owned as principles among us , but judged as atheistical ; and therefore are most injuriously and falsly drawn ( or inferred ) against us . but i have heard of some of the baptists that have held the mortallity of the soul , that it dyes with the body , &c. 14. also a false inference it is against us , that the grave will be the farthest journey that man shall go towards eternal life . for as touching the righteous or ransomed of the lord , who believe in his light within , they own and witness to an immortal state , and receive power in him , who is the resurrection and the life , over death , hell , and the grave : and as we do own a resurrection both of the just and unjust , according to the scriptures , and that each shall have rewards according to their works ; so neither death , nor hell , nor grave , nor earth , nor sea , shall detain or keep back the wicked from their just rewards and punishments due for their iniquity , rebellion , and transgressions , who have rejected the light within , and hated to be reformed : for there is a lake of perpetual torment for the devil and wicked men ; for the beast and false prophet ( that war against the lamb [ the light ] and his followers ) for such as receive his mark , and such as are not found written in the book of life , rev. 19.20 . & 20.10 . to the end . yea , and further it is said , that the fearful , and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all lyers , shall h●ve their part in the lake , which burneth with fire and brimstone , which is the second death , rev. 21.8 . wherefore j. n. and thy brethren , take heed how you go on in your envy , lyes , and slanders against an innocent peop●e ; but repent , repent , of your wickedness therein , which hitherto divers of you have often appeared in , in ●our malicious spirits : but the lord will sweep away your refuge of lyes , and slanders ; and he knoweth how to deliver the godly out of temptations , and to reserve the unjust unto the day of judgment to be punished , 2 pet. 2.9 . and whereas thou j. n. chargest us with dreadful delusion , as bringing all to an invisible state , — all within man ; and that there is no visible god , no visible christ , &c. p. 133. answ. dreadful delusion is without any proof against us , — it s thy own , who opposest the invisible state , and inward enjoyment of god , who is invisible ; and that which may be known of god is manifest wi●hin : and what rule in scripture hast thou for these words [ visible god , visible christ , &c. ] here thou hast not squared thy work by the rule thou pretendest ; for , is not christ the image of the invisible god , col. 1.15 . — and did not moses by faith see him that is invisible , when he had respect unto the recompence of reward , heb. 11. and is not that recompence of reward ( viz. eternal life , peace , and felicity ) inwardly and spi●itually received , by those that patiently now suffer for christ ; whose sufferings of the present time , are not to be compared unto the glory that shall be revealed in them , rom. 8.18 . but thou that art so carnally imagining , and thus shutting out the weighty things of salvation out of man , and like the old heretic●l egyptian monks , ( the anthropomorphites , and late muggletonians ) art telling of a visible god , and christ remote , not in any ; and despising the light within as but feigned : what could we expect better from ●hee than such darkness , ignorance , and confusion , as hath appeared in this thy malicious , irrational book against the light within ; and the children , or family of light , called quakers , against neither of whom hast thou urged any reason or validity , so as to disaffect any that are unprejudiced against us , but the more against thy self and them that will own thee . — wherefore my advice and caution to all that are simply-minded , who read this , that they seriously minde and follow the light and unction from the holy-one within , that thereby their minds may be kept out of prejudice and enmity , and over and out of the perverse wayes of imaginary conceited , dark and prejudiced spirits , who pervert the scriptures , and deride at the light within , and abuse the children of it , as thou hast done : but the truth is set over thy head , and all those of thy fraternity , whose spirits the devil hath inveterately set against that , which you shall one day know will be too strong and mighty for you . now unto the king eternal , immortal , invisible , the only wise god , be honour and glory for ever and ever , amen . 1 tim. 1.17 . the baptist and presbyter , &c. conjunct against us , to their own disjunction and confusion . or , a relation of some heads of two discourses ( in london ) ; the first whereof was the 28 th of the 10 th month ( 69. ) at which thomas danson ( formerly priest of sandwich in kent ) and william kiffin baptist [ with the assistance of ald. hayes ] joyned against us . the question disputed on both times was , whether the scriptures are the only rule of faith , yea or nay ? vvhich was affirmed by them , but denyed by us ▪ now let the impartial readers note how confused and contradictory they were in the management of their affirmation : as first , when we had excepted against their affirmation , the particle only being exclusive of any higher rule ; yea , even of the spirit of truth it self , and importing the scriptures as the chief , or sole , singular , and alone rule of faith , excluding all other . now when any of these our opposers did at any time include the spirit , or the divine illumination thereof in the understanding ( when they had asserted the scriptures to be the only rule ) this contradistion they divers times appeared in . and t. d. when he could not stand by the assertion in the terms proposed , instead of the word scriptures , he would have it , the doctrines contained in the scriptures of the old and new testament to be the only rule of faith : which he also could not prove according to his general assertion therein ; and his disserting the terms of the question , to wit , of the scriptures being the only rule , he rendred no sufficient reason for it : for the doctrines as contained therein , have still relation to the scriptures , which are of divers kinds ; as those of the law , for the circumcision and other shadows ; and those of the new testament , forbidding them . but yet , though one while the scriptures , and another while the doctrines contained in them , were asserted to be the only rule of faith ; in contradiction to this , he would assent to the guidance of the spirit of god , and would include the holy ghost in the comfort of the scriptures , and confess at length , that the scriptures , without divine illumination , are but the foundation of an historical faith , and not a saving faith ; and that a man may believe the historical part , and not be saved ; and that the divine illumination of the spirit , is the foundation and rule of saving faith. observ. mark , here is a foundation , or rule of the spirit assented to above the scriptures : if the divine illumination of the spirit , be the rule of the understanding , the rule for conviction , and consequently the rule of faith ; then the scriptures are not the only rule . and t. d. granted , that the scriptures are not the rule of conviction for those that denied their divine authority , it being but a begging the question , to argue from scripture for the conviction of such , &c. therefore it follows , that the inlightning of the holy spirit , which is able to convict gain-saye●s , is a rule above the scriptures , which therefore are not the only rule . but w. kiffin ( to prove their first assertion , so much confuted by t. d. himself ) told us , that the director and rule to faith and salvation , were two distinct things ; as the way to bristol , and my director into the way ; and that the scriptures are the only rule and way in which we are to walk , and the spirit of god is the guide and director , &c. answ. to th●s he was answered , that christ is both the leader and director into the way of god , and the way also ; and that we are to walk in the spirit : and therefore his asserting that the director is not the way , in this instance against the spirit being the rule , is all one as to say , christ cannot be the way , because he is the guide ; which is contrary to his own testimony . and while w.k. did state the way and rule as the same , or equivolent , he m●nifestly ran to his own confutation ; christ jesus and his light being the author of faith , and only way to salvation . as to the question [ if the scriptcres come where men question them , or their relation of those miracles or works of god's power , &c. which t.d. argued as ground or matter of conviction , &c. ] how shall such be convicted by that relation which they question , without the living evidence of the spirit ? t. d. replied , would you question whether there were such a man as king henry the eight ? &c. answ. this is not an answer to the only rule of faith , and proves no farther than a traditional faith ; and by this , it appears what is the nature of these mens faith , and how weak ; for they did not know that there was a king henry the eight by divine illumination ; and sure the spirit and power that gave forth the scriptures , hath an influence upon the understandings , and opens the holy scriptures where it is submitted to within . his instance of king henry the eight , was a very mean and pitiful one in this case , to answer the ground and rule of true and living faith , which is the gift of god , and whereof christ is the author . farther , mark what corrupt doctrines and extravagancies the said t.d. runs into against the universal extent of the spirit of god , and sufficiency of his light , having granted or supposed many places in the world where there is neither bible nor minister to preach ; he proceeded as followeth . t. d. i say , that god ordinarily doth not by his spirit immediately reveal the doctrines contained in the scriptures ( meaning without them ) his spirit doth not go into the farthest parts of india , where the scriptures are not ; the spirit of god doth not go into the remotest parts of the world : we suppose there are some plac●s where there is neither bible nor minister ; i do not understand any ground that the spirit in those places doth immediately reveal those things , &c. p. 9. answ. 1. see if this be not a limitation put upon the spirit of god , and a denial of its alone sufficiency to teach or reveal all truth without the scriptures ; and how this man supposes that there are remote places where the spirit doth not come , which is contrary to plain scripture : whither shall a man go from the spirit , or flee from the presence of god ? see psal. 139.7 , 8 , 9 , 10. for his presence fills heaven and earth . 2dly . supposing that in some places they have neither the scriptures , nor their outward preaching ; it were a sad sentence to conclude them all in a state of damnation for want thereof ; and to conclude , that therefore god doth not afford them of his spirit or light , to be an inward rule of their faith without the scriptures : what cruelty doth this charge upon god against his creatures ? and what a narrow limitation doth this put upon his spirit , to allow him his path but only where the scriptures are ? or presbyterian or independant teachers , or such-like , go ? what a pitiful narrow spirit and principle is this among them ? and had not those gentiles ( spoken of rom. 2. ) those things contained in the law , written in their hearts , when they had not the law or scriptures outwardly ? and were they not either accused or excused before god by his law written in their hearts ? t.d. they not walking up to the light they had , was the cause of their codemnation , and they were left without excuse . t. d's [ contradiction ] — but it was not sufficient to lead them to life or salvation , — it was a natural light , &c. answ. then from this it follows , that all was a case whether they walked up to the light they had or not , they were like to be condemned , do what they could ( a sad doctrine , charging god with no less than cruelty and injustice ) ; then for what reason was the light given to them ? and what was god's end therein , if it was insufficient ? ●ow should they be left without excuse ? and for what end were they brought into the world , if a capacity of salvation was not afforded them ? as to his calling it a natural light , what rule hath he in scripture for so calling it ? for the law in their hearts was spiritual ; and it 's said , when they do by nature , it is not said , by a natural light ; and what nature was it , by which they obeyed the law of god in the heart ? surely it was not a nature repugnant to the law. and when i demanded of these men , to produce us that scripture that saith , the scriptures are the only rule of faith , and it shall end the controversie . ald. h. answ. i will , in the last of the revelations , if any man shall add to this rule , &c. obs. here he was mistaken , for it is not said , this rule , but these things , &c. the words of the book , &c. see revelations 22.18 , 19. t. d's arg. that which the scriptures direct to as the rule of faith , that is to be the only rule : but the scriptures direct to themselves . ergo. answ. the first part i own ; that which the scriptures direct to is the rule , and that is the light within ; the spirit or unction from the holy one , 1 joh. 2. that gave them forth ; therefore i deny that the scriptures direct to themselves as the only rule . t. d. that the scripture directs to its self as the only rule ( and no other ) i prove from joh. 5.39 . search the scriptures , &c. rep. christ did not say the scriptures were the only rule , but rather reproved these unbelievers ( whom these men resemble ) in these words viz. in them ( to wit the scriptures ) ye think to have eternal life ; and ye will not come to me , that ye might have life , vers . 40. t. d. the more sure word of prophesie , 2 pet. 1.19 . was the scriptures , &c. rep. here he hath confounded and perverted the scriptures , as if the word of prophesie , and the writings , and prophesies were all one ; and as if it were to be read , you have more sure scriptures of the prophets ; whereas they were not more sure than the scriptures of the apostles ; and the word of the prophesie ( or holy ghost that moved in the prophets to speak or write scripture ) was before the prophesies of it ( or the scriptures ) were written ; the word came to the prophets before they prophesied , it was in their hearts , and the same word now appears in many as a light shining in a dark place , whereunto ye shall do well to take heed until the day dawn , and the day-star arise in your hearts , 2 pet. 1.19 . obs. so this light within was in all ages ( and still is ) the most absolute , perfect , and universal rule to all the righteous , who believed in the light , and were the children of the day , where god hath appointed the great light of himself , to rule his people in faith and practise . at the second discourse which was the 20th of the 11th month , 1669. will. kiffin and his brother jeremiah ives , with some others appeared against us : some of their contradictions follow . w.k. the scriptures are the only rule of faith ( from 2 tim. 3.15 , 16. ) the spirit considered as a rule , is absolutely excluded , but as a director , as my way and my guide are distinct , &c. ( as before . ) obs. first , this scripture cited by him , proveth not his assertion ; to wit , that the scriptures are the only rule . secondly , his so absolute excluding the spirits rule is contrary to this scripture , which saith , all scripture given by inspiration of god , &c. ( the particle is being added . ) here the inspiration of god is owned to give scripture ; as also it 's the man of god that knows the use thereof , who doth not exclude divine inspiration , or the holy spirit from being his guide , rule , and way , for he walks in the spirit : so that if rule and way be one and the same , as here they are rendered , that which is the only way to life and salvation , must needs be the only rule ; and surely neither christ , nor his light , or holy spirit within , must be excluded from being this way in which we are to walk . and now mark how jer. ives ( coming into the meeting , after his brother w. k. had thus absolutely excluded the spirit ) did positively contradict him . jer. ives . our saying the scriptures are the only rule , doth not exclude the spirit , or the spirit 's illumination , the scrip●ures including the spirit , are the only rule , &c. that is our meaning . obs. see how manifestly they have contradicted one another ; here the one wholly excluding the spirit as a rule , and the other including it : but this jer. ives was not aware of his brothers having excluded the spirit before he came in ; upon which we urging them to confess their error and contradiction : jer. ives endeavoured to salve up the business as well as he could , ( saying , we are reconciled ) and in order thereto he proceeded thus , viz. j. i. our saying the scriptures are the only rule , does not ex●●●●e every thing else ( or the spirits illumination ) from being a rule ; any more than to say , god only hath immortality , doth exclude all else from having immortality , &c. obs. still he could not hide himself from contradicting his brother w.k. and the terms of their own question ; for if the spirit 's illumination be included ( as in rule ) then to say , the scriptures are the only rule of faith , is not true ; and wholly to exclude the spirit as a rule , is erroneous : and to instance in this case , that god only hath immortality , which is dwelling in the light , 1 tim. 6.16 . was this a fit comparison for their assertion of the scriptures being the only rule ? for , hath not god immortality above and before all others ? and hath he not it only dwelling in the light ? and have any it out of him , or out of his light ? but hath he it not only as more eminently and above all others ? as he is the only wise god , the only potentate , king of kings , and lord of lords , 1 tim. 6.15 . where [ only ] is both used in a most eminent sense , and excluding all others from that eminence . and if in this sense ( according to jer. ives his instance ) the scriptures be taken as the most eminent rule , before and above all other rule ; what is this but to set the scriptures above the spirit that gave them forth ? and above all divine illuminations ? ( although without it the scriptures cannot be understood ) which is as much as to set them above god and christ. and yet jer. ives , in contradiction to their own assertion , granted , that they did not intend that none have faith but they that have the scriptures ( some may have faith who have them not , &c. ) it follows therefore , that that [ some ] have the rule of faith without the scriptures . see what a deadly blow he hath given to his ( and their ) own cause ? jer. ives . god doth not require any thing to be believed ( as a point of faith ) or to be practised as a duty , for which there is not a rule laid down in the scriptures ; and that there is not any sin committed but what is there mentioned ; there is no sin that i commit , but i may correct it by the scriptures , &c. obs. see how both these passages do egregiously vary from the state of the question , and their general assertion before ; of the scriptures being the only rule of faith. for a rule in the scriptures , and they to be the only rule , are much different . and however , if it were granted ( which 't is not ) that god doth not require any thing to be believed , &c. or practised as duty , for which there is not a rule laid down ( which imports a particular rule or measure specified for every particular point or practice , or else not to be believed nor practised ) then it follows , that if there be not a particular rule in scripture to prove , that the scriptures are the only rule of faith , nor which so saith of them ; we are not bound to believe these men's assertion therein as any point of faith , for god doth not require us to believe it , however they contend for it , and would impose it upon our faith. but further , 1. if by a rule laid down , it be intended that there is a particular rule , command or precept specified , exactly to measure every particular duty or thing to be believed or practised by all christians ( as there are many express commands and precepts expressing the particular duty , and forbidding the offence ; ) this is not so expressed under a general command ( nor yet proved ) as jer. ives endeavoured ; as when i put the q●estion , viz. whether god doth not ( or may not ) by his immediate power , in these dayes , raise up and commissionate prophets to declare peculiar messages to particular places , people , or governments , yea or nay ? to this jer. ives granted , that god might ( for any thing he knew ) do so : but suppose there may be prophets now , sent with immediate commission to a particular place , as rome , &c. ( said he ) the scripture hath a rule in it , that such prophets ought to obey their master ; and that the scripture commands to hear christ in all things , and not to quench the spirit nor despise prophesie , &c. ( thus far jer. ives . ) — but while he cannot prove that all those things are particularly prescribed in scripture , which they are to hear and learn of christ , and which are to be prophesied : but hath granted the contrary ( to wit ) that there may be immediate commissions and peculiar messages from god to particular places , &c. ( suppose rome , or london ) which are not particularly specified in scripture ( however christ is to be heard in all things , and his spirit not to be quenched ) — therefore it follows , that the scriptures are neither the rule of those prophets faith , either for such their commission or peculiar messages , for they have neither from the scriptures , but immediately from god : ( and therefore if they should go to question their commission , and try such their messages by the scriptures , and not find them there , this would argue unbelief , and cause disobedience ) whereas their particular commissions and messages , are evidenced to them by the spirit and power of god ( whether it be by vision or revelation ) which is the immediate object , rule , and foundation of their faith therein . 2dly , and in our dayes there hath been such prophets raised up , both to this nation , and city of london ; witness humphry smith's vision of fire to london ; jo. rance his prophecy in meeter ( before the contagion ) of the great wo and debacement of london ; t. ibbot's vision of the fire ; which he came to proclaim , and went through the streets as a sign thereof ( and of the great distraction upon it ) the day before it broke forth : ( but w.k. his surmise , or may be that these might have a hand in it , was malitious and wicked , as divers present took notice . ) yea , many more have truly foretold of the judgments and calamities of this nation and city ; and it would be voluminous to repeat what hath been truly foretold by divers of the servants of the lord , concerning o. c. and those persecuting professors that persecuted us in his name ( and what 's yet to come upon the persecutors who follow their steps ) and of the confusions that his priests , and those persecutors of the innocent , would fall into ( as also the temporizing of many of them ) which is manifest both upon many of the presbyterians , independants , and baptists at this day ; whose insatiable enmity is still continued against us , though they be confounded among themselves ; and their horns broken , that they cannot push as formerly . 3dly , as the scriptures are not the rule of faith , nor is there a particular rule therein for every individual motion or action ; so are they not the sole rule of discovery of sin and evil in men particularly ( though they witness against all sin . ) — nor are they the immediate , or original obligation upon the conscience to righteousness or duty in the sight of god ; for it is the light of christ within ( that immediately opens an inward eye ) that discovers to men their particular sins and guilt ; and that immediately obligeth to righteousness ( and did so oblige man in the beginning before it was so written in letters ) because of god , who both telleth unto man his thoughts , and what he ought to do as his duty ; and , whatsoever makes manifest is light ; all things that are reproved , are made manifest by the light , yea , by that lig●t which christ giveth , eph. 5.13 , 14. howbeit , every one that doth evil , hateth the light ; neither cometh to the light lest his deeds should be reproved : but he that doth truth , cometh to the light that his deeds may be made manifest , that they are wrought in god , joh. 3.19 , 20 , 21. so that it 's evident , the light is that rule that tryes and manifests all things ; and this was before the scriptures , and is where they are not . many over-look ( and will not see ) their own evils , though they read those very scriptures that testifie against them : but if they turn to the light of christ within , it will make them manifest , and bring them under a sense of their own guilt therein , that they may repent and cease from sin , and so receive remission . 4thly , and now , as for this great point or article of our present opposers faith ( viz. that the scriptures are the only rule of faith , — the spirit being absolutely excluded as a rule by w. k. ) it is to be noted , that since jer. ives , in a letter to me saith , viz. though i might own this question in their sense , yet i never owned it in their words , &c. whereby the reader may see , that jer. ives upon a more deliberate consideration , hath disserted his brethrens cause ; he perceiving ( as it seems ) that they cannot maintain the scriptures to be the only rule . but 1st . where he saith , he might own it in their sense ; this is not true ; for his sense of owning it , was that he did not exclude ( but included ) the spirit : but his brother kiffin's sense was absolutely to exclude the spirit as a rule ; so their senses herein absolutely opposed each other . 2dly , his saying , he never owned it in their words ; is as false ( however he now evades or disowns it ) for many persons of credit that were present , can testifie ( as also the relation of the discourse , taken by an expert short-writer ) that he did own the question ( whether the scriptures are the only rule ) in these their terms for some time , however now he would acquit himself of it ; and thereby has failed his brethren , and broke the neck of their cause . these few questions are for w. kiffin , and the rest , who own him in his principle . quest. 1. by what rule would you have us believe you , when you say the scriptures are the only rule of faith and practice , and absolutely exclude the spirit as a rule ? 2. whether any can truly know and believe the scriptures , without having their understandings divinely enlightned by the spirit that gave them forth , yea or nay ? 3. is not the true beginning of believers , in that spirit ? in order to righteousness , life , and salvation ? 4. do you own the immediate teaching of the spirit , or divine revelation to be attainable in these dayes ? or , 5. can any come truly to know the true god , or jesus christ , without immediate revelation ? 6. what is the key of true knowledge ? 7. what was the rule of abel , enoch , abraham , moses , &c. their faith before the scriptures were written ? 8. do you think the spirit is to be received in the scriptures ? or , that the letter and the spirit are inseparable , yea or nay ? 9. what rule would you make use of , for the conviction of those that either oppose the divine authority ( supposed ) or translation of the scriptures , seeing such cannot be convicted by the scriptures themselves ? 10. 〈…〉 meas●re and ●●le whereunto the tr●e mini●●ers and belie●ing ge●●iles had attained , ●hich they were to walk by , mentioned , 2 cor. 10 , 13 , 15. phil. 3.16 . gal. 6.16 . was that rule the scriptures of the old and new testament , or bible , yea or nay ? here follows a few doctrines asserted by one — wheatly at lambeth , in a book directed in manuscript to one mr. cox ( as he calls him ) : this wheatley seems to be a brother of these baptists , by his opposing the light within , and pleading for their outward forms , and their water-baptism , from the example of christ's going down into the water to be baptized of john. wheatley his doctrine , viz. do not blame the devil to exclude the example of the children of god , if he can by any pretence ; do not blame the devil to perswade men to trust to the light within , &c. pag. 4 , 5. answ. however this man seems to be a friend to the devil , in that he exhorts not to blame him , he is grosly mistaken in saying , the devil perswades men to trust to the light within ; for the devil , and such his instruments , perswade men against the light as much as they can ; for his kingdom is held up in the dark , and his way is darkness it self , wherein his followers walk , who will not bring their deeds to the light , lest it should reprove them : but the light of christ in every man , and the sufficiency thereof , and the scriptures of truth which testifie to it , we beat witness unto ; and against both the devil and this opposer , and against all such as are in the same spirit of dark●●ss and enmity with him and the devil , who oppose the true light. and he that saith , the devil perswades men to trust to the light within ; he hath highly advanced the devil , and conferred as much dignity upon him as the ranters , when they have told us , that the devil is gods good servant , his faithful servant , &c. this is like his blasphemy who setteth the devil in the place of god's faithful servants and ministers , whose work it was to perswade men to his light within ; but both the devil , and ranters , are enemies to the true light within . w's doct. there may be a light amongst men and not within , for jesus christ said to the pharisees , the kingdom of god was within them ; when indeed it was but among them , ( saith he ) ; and to prove it , he citeth luke 17.22 . answ. see how he hath proved the light not within , viz. the kingdom of god was within the pharisees ; christ saith , it is within ; but this man saith , not within : shall we believe christ or him ? but as if he would plainly let us know how he is set to oppose christ , after he hath told us , that jesus christ said , the kingdom of god was within them ; in contradiction to christ , he saith , when indeed it was but among them ; and this to prove the light not within . it is no marvel this man sets himself to oppose christ's followers and servants for asserting his light within , when thus he opposeth christ himself , for saying , that the kingdom of god is within ; but this man saith it was not within , it was but among them . now then here is the case and state of the controversie ; christ and his followers do bear witness to the kingdom of god , and his light within : but the devil and his followers , strive and war against the light and kingdom of god within , as much as they can ; the devil he hath blinded their eyes from seeing the light : he hath made fools , vassals , and slaves of them to do his drudgery , to shew their enmity , and vomit out their shame and principles of darkness against the light within . oh! how hath the devil deceived such wilful opposers and unbelievers ? w's doct. if god , and christ , and holy spirit be within them , then there is none above them ; is not this spiritual pride ? &c. answ. no : it was not spiritual pride in the people of god , and followers of christ , to witness god and christ to dwell in them ; neither did this argue at all that god and christ were not above them ; for , god is above all , and through all , and in all his own , eph. 4.6 . and he that dwelleth on high , and inhabiteth eternity , dwells with such also as are poor in spirit , and tremble at his word . oh! how ignorant are these opposers of the scriptures , and of the power of god ? w's doct. i do believe , that essentially from eternity , the scripture was as really god , as a man's mind is himself , before it is revealed ; so before that spirit that proceedeth from father and son , gave forth the scriptur● , the scripture was really god. can the quakers shew you , that christ the word is not scripture , &c. pag. 17. thus far his assertion . answ. let this be kept on record for his brethren to peruse , and for all other that reade this to judge of , that the scripture was really god from eternity , yea , and that essentially ; as much as to say , the essence of the scripture is the essence of god. what say you baptists and professors ? do you own this doctrine ? if you do not , then give forth your testimony against him and it , and correct and stop such n●vices and ignorant men amongst you from medling with controversies , and from scribling their confusion and blasphemies against us : for , do you own that the scriptures are god ? or , that the scriptures made all things ? or , when you carry a bible in your pocket , do you carry god and his essence there ? is not this rantism in the highest , that your brother hath affirmed ? and doth it not tend to lead into atheism ? let truth in all judge . many of this opposers impertinencies , gross lyes , slanders and abuses against us ( called quakers ) in his pamphlet i here pass by ; my recital of these few passages of his , being , that the rest of his brethren may take notice thereof , and be cautioned not to suffer enmity and darkness to lead them to war against the light and its children , as too many have done , lest that shame and confusion of face ( instead of justification and peace with the lord ) be their reward . here followeth a copy of the baptists bill of excommunication . wee the church of christ , meeting near bow , of which you hester bird were once a member , do by these presents , signifie and declare , that you have turned out of the right way of the lord both in doctrine , and practice , viz. departing from the foundation , doctrine of justification by grace ; from the resurrection of this body ; the personal coming of the lord jesus ; and the holy ordinances of christ , viz. baptism , communion of saints , and the lords supper : and you having been by us , or some of us , admonished ; and remaining incorrigible , wee do hereby declare , that you are gone out from us , because you were not of us ; having rejected the word of the lord and us his people , wee also do reject you , according to the sentence of the lord , exprest by the apostles in these scriptures mentioned in the margent . george barrett . benj. dennis . edw. annesley . rich. mathyson . ralph chapman . signed in the name , and by the appointment of the church , the 17 th of the 7 th month , 1669 , here followeth a copy of the said hester bird ( now hester andrews ) her answer . george barret , benjamin dennis , and the rest concerned ; i do not own you to be the church of christ as you call your selves : for the true church never gave out such a false bill of excommunication as you have against me ; therefore your pretended authority therein i deny . whereas you falsly charge me with turning from the communion of saints ; i have sensibly known and felt the communion of saints , blessed be the lord , since i have been from amongst you . as to the personal reign of christ , i never owned it when i was amongst you ; but his spiritual appearance i am a witness of . your outward bread and wine satisfies not the soul ; i have had more peace when i did not touch your shadows , than when i did . as to the water-baptism , i never found any thing in it , i was the same when i came out as when i went in ; blessed be the lord , i have known one baptism , the baptism of christ , viz. being baptized with the holy ghost and with fire ; for he will throughly purge his floor . as to departing from the foundation , doctrine of justification by grace , as you falsly and slanderously charge me ; i know the foundation of god standeth sure , and another foundation can no man lay than that is already laid , which is christ in us , which is the hope of glory , by whose grace i am justified freely : and this i find to be the doctrine of christ , and his ministers , which i own . a word from the lord unto you , that you would come out from among your dark customs of this world , and come to the appearance of christ in you , as to your excommunication , it 's known i came from you some years ago ; take heed your censure falls not on your own heads : but it shews of what spirit you are . your charge of departing from the resurrection of this body , as you state it ; it s neither truth nor sense , nor have you told me your meaning : for , what resurrection and body have i come to , that i have departed from : howbeit the resurrection i believe according to the testimony of christ and his ministers ; see joh. 11.25 . 1 cor. 15.42 . to the end : and christ's answer to the saduces , mat. 22.29 , 30. h. a. a few brief observations on the scriptures in the margent of the baptists bill ( or rather bull ) against the said hester bird , alias andrews ; which they have perverted and misapplyed : as , first , that of jer. 8.8 , 9. was against the rebellious jews , who were backslidden , and knew not the judgment of the lord , and had rejected his word , who were all given to covetousness , and to deal falsly , from the people to the priest , vers . 7 , 10. none of which evils have these angry baptists proved against this person whom they have rejected , or excommunicated ; for she did first reject them , as she was perswaded she had good reason for ; and that therein she did not reject the word of the lord , but such as have rejected it , whom she denyes to be either called by christ to the ministry , or to be of his church . secondly , that , 1 joh. 2.19 . was against those antichrists who went out from the true apostles , and church : where note , these baptists have neither proved their call to the ministry , nor themselves to be either true apostles , or a true church ; nor yet convicted this woman to be such an one mentioned 1 joh. 2.18 , 19. for she is now directed to ( and owneth ) the vnction within from the holy one , which preserves out of antichrist's delusions , lyes and deceits , &c. which if she continues in , and obey to the end , she shall continue in the son , and in the father , and not deny jes●● christ , or the father , as the antichrists did , vers . 22 , 23. but this anointing within , these baptists have never turned people unto , that they might follow and obey it in all things ; for they impose upon people their own practises , without the immediate guidance of the spirit : and therefore this woman hath cause for ever to bless the lord th●● she turned from them , if she continue in this anointing within ; which is true . thirdly , as to that , 2 tim. 2.17 . & 1 tim. 1.20 . these concerned such as did blaspheme , and used profane and vain bablings ; of whom was alexander , and also hymeneus and philetus , who said , that the resurrection was past already , and overthrew the faith of some : but no such thing as vain bablings , blasphemy , or saying , that the resurrection is past already , have these baptists proved against this person whom they have excommunicated : and therefore it is , 1st . a great sin in them thus to misaply the scriptures against such as they were never intended . and , 2dly , a great presumption in them , to assume an authority from the apostles words , 1 tim. 1.20 . to deliver up to satan , when they have no commission , power , or authority given them of god so to do , as the apostles had , &c. 3dly , what great folly and madness do they shew and bewray , in rejecting , excommunicating , or delivering up to satan , such as have before rejected and denyed them , and refused to have any communion with them , as this hester for some time hath ; for such as were rejected and cast out of the true church , they were either such as would have continued among them in scandalous practises , as fornication , &c. 1 cor. 5. or , 2dly , such false brethren , as by blasphemies , or heresies , troubled the church , and would have sown sedition and strife amongst them ; for testimonies in truth ( against such ) we own . fourthly , as to that of acts 3.22 , 23. it 's on the behalf of christ , that great prophet , ●hom every one ought to hear in all things ; and it 's said , every soul that will not hear that prophet , shall be destroyed from among the people , &c. now it is not every soul that will not hear you baptists ( and come under your water and ordinances , as you impose them ) that must therefore be de●troyed , however you pretend to deliver such to satan ; but every soul that will not hear christ , that great prophet of god in all things , that soul must be cut off : and can you say that you have ever heard the voice of christ , who pretend your selves to be his church ( which we both deny you to be ) ? as also , we deny that you have any call from christ to the ministry . do you judge that none hear his voice but such as you plunge in water ? and that all must be condemned who cannot own you in your imposed shadows , called ordinances , upon pretence of the scripture being your only rule ? when you never yet did either prove or demonstrate that ever you heard the immediate voice of christ , or had a call from him for your plunging people under water ( which is but a shadow ) much less can we believe that you hear him in all things else , which you practise and impose ; for christ is the life and substance , and they who hear him in all things , receive life , and the one spiritual baptism , which yours is not . john newman set against himself : his book and corrupt principles being answered by john newman himself . his principles and contradictions are collected and set opposite in his own words , and the pages of his book cited where they are , and briefly noted , and annimadvertized upon particularly , as followeth . whereto is added , tho. danson , w. kiffin , and jer. ives their contradictions . [ j. n. his contradictions . ] the scriptures of the two testaments is properly and principally called the word of god , and that distinct from christ [ this is asserted above twenty times over ] pages 3 , 4 , 5 , 7 , 8 , 9.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 22 , 42. jesus christ in scripture is stiled the word of god , a name that 's given to him , his name is called the word of god , rev. 19.13 . [ but then again to shufle off this , j.n. adds ] christ is not alwayes really that which in scripture he is called — comparatively — he is called a door , a vine , &c. pag. 3 , 46 , 47 , 49. animadversion . surely the holy men who spake and writ scriptures from the spirit of god , knew how to speak properly and truly , better than j.n. who in effect reflects on them all , as for speaking improperly ; ( what bold presump●ion and pride is it in him ? ) when they called god , or christ , or his name , the word ; and said , in the beginning was the word , &c. therefore christ was principally the word ; for the scriptures were not in the beginning : nor do they any where call themselves the word , as improperly j. n. doth : for scriptures signifie writings : and is not christ really the door ( in the sense intended ) to them that enter in by him ? howbeit he was really the word , before his name was held forth in the many parables . [ j. n's contrad . ] the scriptures of the two testaments , in which is contained the will of god , properly and principally the word , &c. or way of god , in which is contained the will of god , p. 5. — the prophet saith , god's word is a lanthorn to his feet , and a light unto his paths , psal. 119.100 , 105. animad . christ is the way , the word , and light , and not the writings , they are not christ : and the word that was a lanthorn and light to david , was within him before he wrote the words , and when much of the scriptures of the two testaments were unwritten ; and said he , i have hid thy word in my heart , that i may not sin against thee , psal. 119. [ j. n's contrad . ] the scriptures of the two testaments , principally called the word , distinct from christ. god's perfect way enlightned david , p. 4. and this is called the word , psal. 18.28 , 30. thou wilt light my candle , the lord will enlighten my darkness . animad . god's perfect enlightening way and word , and the light and candle of the righteous , which was spiritual , living , and powerful , was before the scriptures were written . [ j. n's contrad . ] the scriptures principally called the word . the words that god hath spoken by his holy prophets , blessed son , and apostles , p. 3. animad . is there no distinction between the word and words ? in the beginning was the word ; but since , were the words spoken , and scriptures written . besides , the holy prophets and apostles who preached the word from the immediate power of god , were living witnesses of what they spoke ; and their ministry was attended with the same power , and the plain evidence of the spirit went along with it , which was more than barely the writings received by tradition . [ j. n's contrad . ] the commands of god in the first testament , or scriptures of the prophets — the word , p. 7. i shall labour to prove , that the scriptures of the new testament is also called the word — distinct from christ. the teaching and preaching jesus christ according to the scriptures , is called the ministry of the word — is stiled — is called the word of god , act. 4.25 , 26 , 27. & 5.45 . animad . the word was in the beginning before the commands , words or writings were given forth ; the commands are called words that god spake . is not there a manifest difference between the word ( that made all things ) and the words spoken , or writ ? as also between the ministry of the word ( which is the preaching jesus christ ) and the writings of the two testaments ? which this ignorant man makes no distinction between ; for was not the apostle paul a minister of the word , though not of the letter ? did not he distinguish between them ? which this confused opposer hath not done . [ j. n's contrad . ] the scriptures in which is contained the will of god , in order to man's salvation , is properly and principally called the word — and not christ. — there are a people labour to blind this truth , by affirming that christ is the word of god , and not the scriptures ; for they say , the scriptures are the sayings , or the words of god. — christ cannot be understood to be the word of god , — whereas some do affirm christ to be the vvord of god : — such an assertion would make christ a monster , rather than a compleat god , and man , &c. p. 12 , 13 , 15 , 17 , 17 , & 49. i shall freely grant , that christ is called by this name , the word of god ; — christ being the word of god , — christ may be said to be in men , — he may be called the word of god , because he will be that dreadful executioner ; — by the word of god's eternal power , &c. — he shall by by the word of god slay all his enemies ; — in this he may be truly called the word of god , p. 14 , 46 , 47. animad . thou art a blind opposer , who perverts and darkens truth with thy monstrous prejudice , who denies christ to be the word of god ; and blasphemously sayest , such an assertion would make christ a monster , &c. yet for all this , thou shalt freely grant christ to be called the vvord , yea , the vvord of god's eternal power : doest thou herein make him a monster ? and did not the holy men of god call him the word ? and did they blind the truth , or make a monster of christ , supposest thou ? must we reject their testimonies as improper and monstrous , and believe thine as only proper , which is so repugnant to the scriptures , which are the writings , that do contain sayings or words of god , which to affirm is no blinding of truth ? and where provest thou these words in the scriptures , that the will of god is contained in them ? is not the will of god infinite ? and the heaven of heavens cannot contain god. so take thy contradictions back again , viz. that to affirm christ to be the word of god , is to make him a monster : — ( yet ) i shall freely grant christ is called the word of god , the word of god's eternal power . [ j. n's contrad . ] the scriptures properly and principally called the vvord . the word of god therein contained — or the teachings therein contained — the will and mind of god contained in the scriptures , p. 19 , 45 , 49. animad . see the contradiction and falshood of these ; for one while to say the scriptures are the vvord ; another while , they contain the word and mind of god ; these are different : and thou mightest as well say that god is contained in the scriptures , as to say the word , and his mind , and will is ; and so grosly go to circumscribe and limit him who is infinite and unlimitable , who is the eternal word . mark also how j. n. his doctrine ( of the scriptures being principally called the vvord ) is absolutely confuted by himself in what follows . j. n's contrad . ] how was heaven , and earth , and the vvorld made by the vvord of god ? and also by the same vvord are kept in store , p. 48. — the wicked shall be destroyed by this vvord . — the rod of his mouth , isa. 11.11 . the spirit of his mouth , rev. 2.12 . the sharp sword with two edges . — the word of god's grace in convincing , and converting of souls , quick and powerful , sharper than a two edged sword. — in this sense christ may be called the vvord . animad . but surely the scriptures are not all this , nor ever had this sense given of them , that is here given of the word which made heaven and earth , and keeps them in store ; and this did not the scriptures . [ j. n's contrad . ] the scriptures principally called the vvord of god , may be corrupted by man. — this word may be , and is cor●upted by man , &c. p. 19 , 20. being born again not of corruptible seed , but of incorruptible ; by the word of god , which liveth and abideth for ever , p. 57 , &c. [ contradiction again . ] this maketh nothing to prove this word here to be christ. animad . the incorruptible seed , or word by which we are born again , is not the scriptures which have been corrupted by such perverters and corrupters of them as thou art , who goes to set them in christ's place ; and yet ( hypocrite like ) art not willing to keep to the language and terms ( or doctrines ) of them . [ j. n's contrad . ] the scrip●ures are an absolute perfect rule for all men , &c. — unto the end of the world . faith is b●gotten by preaching the vvord with the work of his blessed spirit : — christ the way to bring us to life , &c. pag. 42 , 43 , 50. animad . the spirit of truth leads into all truth ; therefore this spirit , or christ within , is both the guide , way , and rule to all that are spirtiually minded ; all men have not the scriptures to the world's end ; but christ is given both for a covenant and light for salvation to the ends of the earth . [ j. n. his idolatry , in exalting the scriptures into the place of christ. the scriptures the enlightening way of the lord , — the perfect way of god , — a light unto his paths , p. 4 , 5. the gospel , — the seed in the hearts . the will of god , in order to salvation , pag. 11 , 17 , 20. eternal life therein ( viz. in scriptures ) pag. 24. the scripture's an absolute perfect rule ( in order to man's salvation ) for all men to walk by , and none other , pag. 24 , 25 , 26 , 27 , 28 , 29. the scriptures may be corrupted by man. false teachers corrupted the scriptures . the scriptures may , and is corrupted by man , p. 19 , 20. the devil taketh out of mens hearts — the scriptures of the new testament , pag. 17. animad . to the first part , these are high names put upon the scriptures , but not so proved thereby : — for the enlightening , perfect way , and word of the lord god , the gospel , the seed , the will of god , eternal life , &c. were before the scriptures were written , and did preceed the writing thereof it them who spake or writ them , as they were moved by the holy ghost ; and eternal life is in christ , not contained in the scriptures , as the unbelieving jews vainly thought , joh. 5. ( who set up the scriptures above christ the life ) and the scriptures are not the absolute sole rule for salvation ( and none other ) especially if they be corrupted by the devil and wicked men . but the rule of the spiritual mind is spiritual , of that spirit which leads the true believers into all truth . for that which must be owned for the rule of faith , life , and salvation , must likewise be infallible , pure , and incorruptible ; christ being the author of the holy faith , and his light the rule of the right understanding , conviction , and perswasion , and consequently of the belief . [ j. n's contrad . ] the gospel which was preached unto every creature under heaven , was the scriptures of the new testament : the everlasting gospel . — the general ground of faith and assurance . now to deny the scriptures to be the word , is to deny the very fountain and well-spring of comforts to the soul in afflictions , pag. 12 , 35 , 42 , 44. the scriptures is corrupted by man. — prayer and supplication to god by his spirit , by faith in christ god approveth . — christ saith , ye will not come to me , that ye may have life , pag. 20 , 24 , 44. animad . both many creatures , and the gospel , were before the scriptures were written ; and the light of the gospel is more general to ground faith upon than the scriptures : and it is the light of the power ( or gospel ) of god in the hearts . and the gospel is preached in every creature under heaven . and eternal life is in christ the incorruptible seed , the vvord , spirit , life , and light. and god is the very fountain ( whose fulness is in christ ) and the well-spring of comforts to the soul ; not the scriptures : this opposer might as well say the scriptures are god , as the very fountain and well-spring of comforts . and those unbelievers that thought to have eternal life in the scriptures , were like j. n. and his brethren , who will not come to christ that they might have life . and if we must pray and supplicate god by the spirit , then the immediate guidance of the spirit of god must be to us a rule therein ; not the letter . [ j. n's contrad . ] the scriptures are a perfect absolute rule ( in order to man's salvation ) for all men to walk by , and none other . — for the sons of men to walk by unto the ends of the world , pag. 32 , 33 , 34 , 35. a second covenant of his vvill he foretold , jer. 31. is still in force for all men to walk by , and none other . — the second covenant was confirmed by the blood of that spotless lamb , &c. — the second covenant of god's will in order to man's salvation , was confirmed by the death of his only begotten son , pag. 27 , 28. animad . if the second covenant or new testament , may be the perfect rule for all men to walk by , and none other ( as is confest ) then must the immediate teachings of god in his spirit be followed and obeyed as the perfect rule ; for the new covenant-way is spiritual , to wit , the law and spirit of god in the inward parts ; and this is above the writings ( or letter ) outward , which many in remote parts of the world , have not . ( many have not the bible who have a spiritual light or law of god within as the gentiles had , rom. 2. ) and paul was not a minister of the letter , but of the spirit ; wherefore thou that sayest the scriptures are the absolute rule ( for salvation ) for all men to the worlds end , when many of whom have them not ; therein thou hast shut out the spiritual rule of the new covenant , and art one of them that tread the blood of christ under foot ; by which the second covenant was confirmed and ratified . and why hast thou such hard thoughts of god , as to think tha● all nations that have not the scriptures outwardly , are deprived of salvation for want of them ? but in plain contradiction to thy self , the second covenant is a perfect rule still in force for all men to walk by , and no other . [ j. n's contrad . ] the scriptures of the new testament so confirmed , are a perfect rule for all men to walk by , and none other , p. 29. the new-testament letter is to be our rule , pag. 103. in the second covenant of his vvill , in order to man's salvation , there is the man , christ jesus , at the right hand of god , &c. in his second covenant he hath promised himself to be ●he god of his people , 2 cor. 6.16 , 17 , 18. pag. 29 , 30. animad . the scriptures , writings , or letter ( outward ) ( whether of the old or new testament ) ; and the second covenant which is spiritual and inward , are two distinct things : in this second covenant god is the teacher of his people himself , immediately by his immediate spirit , power , or unction within , which teacheth the spiritual minds of all things , which is true and no lye . and what scripture have baptists for saying that the new-testament letter is to be our rule ? let them produce plain scripture proof for their assertion herein , or else confess their error . for pa●l expresly testified , that god had made them able ministers of the new-testament ; not of the letter , but of the spirit , &c. 2 cor. 3. he doth not say they were ministers of the letter of the new-test●ment ; his words will bear no such meaning : for he plainly distinguisheth between the new-testament and the letter , as he doth between spirit and letter . many both priests and baptists , have ( and preach from ) that he calleth the letter of the new-testament , who never knew the spirit in its living ministration , although the scriptures testifie thereto . [ j. n's contrad . ] the scriptures are a perfect rule , in order to salvation , for all men , unto the end of the world . — the very fountain and well-spring of comforts to the soul , pag. 44. act. 3.23 . it is said , a prophet shall the lord your god raise up unto you of your brethren ( saith moses ) like unto me , him shall you hear in all things ; whatsoever he shall say unto you ( observe that ) him shall you hear , &c. in the second covenant — salvation and eternal life to those that obey the same , — in his son : christ a way to bring us to life , pag. 23 , 31 , 39 , 40 , 50. animad . see how manifestly this opposer hath , in these passages , broke the neck of his own cause : for if the son of god must be heard in all things , and he the way to life , and salvation be in him ( as confest ) then the scriptures are not the fountain and well-spring of comforts : god is the fountain , not the scriptures , as most ignorantly and blasphemously is assetted of them . also note how j. n. hath totally confuted and destroyed his cause ( of the scriptures being the only rule ) in what follows . [ j. n's contrad . ] abel , enoch , abraham , isaac , jacob , noah , and the rest of the holy men before moses day , — i grant they had a sufficient rule before the scriptures were written , — they had a more infallible word to walk by ( viz. from god's own mouth ) than is now to us ; for it 's possible , that some scriptures might be corrupted : — this may be granted in the b●st sense , that the spirit is the rule . — the spirit is of more efficacy than the letter . — i shall freely grant that the spirit is greater than the letter , &c. pag. 104 , 106 , 108 , 110 , 112. animad . here 's enough granted to make void all the baptists work for the scriptures being the only rule , seeing there was a certain rule to the holy men of god long before the scriptures were written , which was more infallible than they ; even that of the spirit , which is above and greater than the letter , as is confessed . reader , take notice of this his ample confession to the spirit , against himself and his carnal conceits , in his so highly exalting the letter as he hath done in much of his book . [ j.n. his doct. ] there are a people that have need to have more christ's than one ; otherwise i know not how they will have a christ in every man , especially those who cry up a light in every man [ which this opposer stiles ] a feigned christ , or light within , p. 18 , 29 , 61 , 72 , 74. answ. see the ignorance and scornful spirit this man shews forth in this erroneous stuff : for , 1. jesus christ that was in every saint and true believer , was not more christs than one ; he was still one and the same christ , how , or in whomsoever manifest . 2dly , his light in every man , is a true divine and spiritual light , and not a feigned light , as blasphemously he accuseth it . 3dly , it 's a falshood still to accuse us , with affirming , that christ is in every man : for we say a true light or gift of jesus christ is given to every man , whereby to enlighten the consciences of mankind . [ j. n's contrad . ] the word in their hearts , rom. 10.7 . was not christ. — the true christ doth not dwell in any man as he is christ ; as he is properly and principally christ , he cannot dwell in man. — if he be with the father , then he is not in man , pag. 54 , 60 , 61 , 66. christ may be said to dwell in man. i shall freely own the giving forth of his blessed spirit into the hearts of his children whereby they are directed in his most holy will by the enlightening of their spirits , so far as the spirit of god and christ dwelleth in men , or any of his attributes ; so far god and christ both may be said to dwell in his saints . — if we love one another , god dwelleth in us . — he that dwelleth in love , dwelleth in god , and god in him , p. 77 , 78 , 79 , 80. animad . to the first part , i say his insinuation against us of chris●●eing in every man , is still false , and not our principle ; but that a spiritual light of christ is , his contradiction and confutation to himself is obvious , in 1st . asserting that the true christ doth not dwell in any man. 2dly . the true christ doth dwell in man ( viz. in good men ) in that the blessed spirit doth dwell in his children , and direct them in his most holy will ; and is not this their rule then ? [ j. n's contrad . ] god dwelleth in them . — now the apostle doth not intend the real being * of god ( viz. in saints ) in his glorious and immortal substance . — god and christ are out of all men in order to their glorious and immortal being . — those that receive christ's blessed spirit , such are said to receive his father , yet neither of them in their real being , pag. 79 , 80 , 87. this indwelling of christ in his people , is by his word and blessed spirit , and other pure graces that are of his pure nature and being dwelling in his saints , — and his saints dwelling in the pure life of the same , so christ may be said to dwell in them , and they in him : — when we dwell in the life of his word , and powerful operation of his spirit , and the life of those gifts and holy graces being of the same nature with christ. — god and christ cannot be separate in in their givings forth . — christ in them the hope of glory , p. 81 , 82 , 83 , 86 , 87. animad . the manifest contradictions in these passages run thus , viz. god and christ in their immortal being are not in saints , yet the spirit and pure graces that are of his pure nature and being , dwell in saints . so then this eternal spirit of god and christ ( who are inseparable ) is of the glorious immortal being of both , and in the saints . and when god and christ are said to dwell in them , dare j. n. say they are divided from their own being ? what place is god in where his being is not ? and , who art thou that wouldst limit the infinite being of god from his place and habitation in his saints ? [ j. n's contrad . ] ●oh . 1.1 . proveth the word to be god , for christ was not christ in the beginning ; but christ was in time , when the godhead took flesh to it self , and not before he was born of the virgin mary : and it cannot be in reason concluded , that christ was the word before christ was , &c. p. 50 , 51. [ of christ ] he was not the son of man from the beginning , for then he was only the son of god , and the son of man a● he was of the seed of abraham , pag. 66 , 67. animad . what a gross error is it to affirm , that christ was not from the beginning ; ( or that he was not the word in the b●ginning ? ) and what a denyal of his divinity , like the old hereticks ? and how plainly contradicted in confessing the son of god was from the beginning , and was then ? i ask , if the son of god was not christ ? or , the anointed of god ? seeing he was the son of god before he took flesh , or was born of mary ( and the anointed then also ) ( for god created all things by jesus christ , eph. 3.9 . and by the son he made the worlds , heb. 1.2 . ) the anointing was spiritual , and spiritually received by the heavenly birth * the anointed , the holy seed which is spiritual ; as that which is born of the spirit is spirit , &c. much more might be said , on the behalf of the divinity of the son of god , or christ , who was the word in the beginning , and with the father in his glory before the world began . [ j. n's contrad . ] christ was remote from them , ( christ doth not dwell in any man ) christ in person remote at the right hand of god , viz. in his body of flesh , — personal being , — transhapen manhood , — a glorified body of flesh at the right hand of god , &c. pag , 55 , 60 , 63 , 66 , 67 , 71 , 73. the indwellings of christ by his word and truth , being of the same nature with him , joh· 15.4 . to v. 11. christ is setting forth himself to be the vine , and his people the branches , and adviseth them , — abide in me and i in you , — from eph. 5.30 . for we are members of his body , of his flesh , and of hi● bones , pag. 75.83 . animad . if the indwelling of god and christ be such in his people , and the saints , in such near union and conjunction with christ , as the branches with the vine , and members with the body ; then 't is false and a lying imagination , to imagine either christ , god , and his right hand so remote , as not to dwell in any man , no not in their own people ; [ and these word● , christ in person , remote in his body of flesh , &c. and not in any man ] are not scripture , but added : what strange conceits and limitations would j. n. put upon the unlimited god ( like the old heretical monks of egypt , called anthropomorphites ) contrary to his own confession . [ j. n's contrad . ] christ sitteth advocate with the father , to plead the vertue of his blood , that as there are new sins committed , we might , through faith , have fresh grace in the pardon thereof , pag. 73. the cond●scention of god and christ into the hearts of his people , to work up his saints into the same nature with himself , &c. — god and christ is holy , so his word is holy , heb. 4.12 . and through faith in this word christians are wrought up into the nature of it self , and into god. gal. 4.19 . little children in whom i travel in birth , till christ be formed in you , and this — to bring them forth into a gospel purity , in heart and life . — finally brethren farewel , be perfect , be of good comfort , &c. pag. 78 , 84 , 87 , 88. animad . wherein the baptists , or others , do preach up ( or plead ) the continuance of sin in all men ( even believers , &c. ) term of life : this is flatly contradicted in j. n's following words , viz. that god and christ works up his saints into the same pure nature with himself [ which is not a sinful nature ] however he tells us of new sins committed , which ( he saith ) christ pleads for pardon of ; and that through faith in the word , christians are wrought into the nature of it self , and into god [ in whom is no sin , nor imperfection ] and where christ is formed in man [ he doth not say in a personal being remote ] and men thereby brought forth into gospel purity in heart and life , &c. such do not alwayes commit ( or renew ) new sins ( which renew the old man ) but are renewed in grace , and in the new-man by the spirit of holiness , knowing christ's intercession answered ( viz. that they might be kept from evil , joh. 17.15 . to the end . ) the sins of such being done away , and blotted out by the blood of christ , which in his light within is experienced ( in its vertue and power ) by such as believe and walk in it , 1 joh. 1.7 . now , if j. n's contradictions , as implyed , should be thus placed , viz. finally brethren farewell , be perfect , be of good comfort , — there are new sins committed , &c. how would this answer the end of the command [ be perfect ? &c. ] or , be any comfort●ble doctrine to any that truly desire perfect freedom from sin , and not to live any longer therein ? here followeth the contradictions of tho. danson , w. kiffin , and jer. ives , upon their principle , which was , viz. contradict . that the scriptures are the only rule of faith. t.d. the scriptures without divine illumination are but the foundation of an historical faith , and not of a saving faith. the divine illumination of the spirit , is the foundation or rule of saving faith. contradict . t.d. & w. kiffin . the director and rule of faith and salvation , are two distinct things , as the way to bristol , and my director into the way . yet that christ is both the director into the way to god , and the way it self , they could not deny . irational inconsistences , & contradictions . t.d. that the light which the gentiles had , rom. 2. was not sufficient for salvation . that their disobedience to the light they had , was the cause of their condemnation . yet , that if they lived up to their light , it would not lead them to acceptance with god. their contradictions at the latter discourse . contradictions . w. kiffin . the spirit ( of god ) considered as a rule , is absolutely excluded , &c. jer. ives . the scriptures , including the spirit , are the only rule . our saying the scriptures are the only rule , does not exclude all other rule ( or the spirits illumination ) any more than to say god only hath immortallity , doth exclude all else from having immortality . jo. newman [ his contradiction to w.k. ] this may be granted in the best sense , that the spirit is the rule ; it is of more efficacy than the letter . contrad . w. k. and alderm . hayes quest. whether the scriptures are the only rule of faith , yea or nay ? [ affirmed by them . ] jer. ives [ in his letter ] i never owned this question in their words . animad . here it 's manifest how these men have shaked their own foundation , destroyed their own cause , and are confounded in their babylonish building ; they having rejected the chief corner-stone : but they who believe in the power of god ( which is known in his light within ) and trust in his everlasting name , shall never be confounded . the end . the faults of the press the ingenuous reader may perceive by the sense of the matter , whether they be points , letters , syllables or words ; which are not to be imputed to the author , but corrected , whereof these are some . errata . in the preface , pag. 4. l. 25. the parenthesis is misplaced , read it thus ; light within ( not prejudice and darkness ) judge . p. 13. in the margent , read soc. scho. l. 30. r. theodotus . p. 14. l. 11. for heirs , r. haeresie . p. 22. l 4. blot out [ & ] p. 28. l. 12 ▪ dele without . p. 35. l. 34. r. ( or inferred ) p. 62. l. 25. for it , r. i● . notes, typically marginal, from the original text notes for div a65849-e910 of the scriptures . * note . ] jer. 2.18 . psal. 36.9 . joh. 4.10.14 & 7.38 , 39. of christ. see euseb. soc. ecc. ecc. cro. fol. 572. christ called by several names . christs resurrection owned . and ascention . 1 cor. 10.4 . christs body real . professors confusion about the body . of god's right hand . euseb. eccl. chro. fol. 584 , 588. of christ his second coming . heb. 9.28 . matth. 16.27 . luke 9.26 . heb. 6.6 . revel . 11.8 . joh. 3.19 , 20 , 21. job 24.13 . rom. 10. deut. 30.14 . jer. 8.8 , 9. 1 joh. 2.19 . 2 tim. 2.17 . 1 tim. 1.20 . acts 3.22 , 23. notes for div a65849-e12580 * gross ignorance ! is god any where without his real being ? * christ's spiritual birth owned . mat. 5.48 . 2 cor. 13.11 . 1 pet. 1.14 , 15 , 16. lev. 11.44 . the soul's communion with her savior. or, the history of our lord jesus christ, written by the four evangelists digested into devotional meditations. the first part. traherne, philip, d. ca. 1725. 1685 approx. 173 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63045 wing t2019a estc r220906 99832290 99832290 36762 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63045) transcribed from: (early english books online ; image set 36762) images scanned from microfilm: (early english books, 1641-1700 ; 2139:2) the soul's communion with her savior. or, the history of our lord jesus christ, written by the four evangelists digested into devotional meditations. the first part. traherne, philip, d. ca. 1725. [16], 179, 190-205, [5] p. printed for w. crooke at the green dragon nigh devereux-court without temple-bar, london : 1685. the preface is signed: p. traheron. cf. wing, which has "savvior" in title. in two books, each with caption title; register and pagination are continuous. with three final advertisement pages. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -biography -early works to 1800. jesus christ -devotional literature -early works to 1800. bible. -n.t. -gospels -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-08 apex covantage keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion the soul's communion with her savior . or , the history of our lord jesus christ , written by four evangelists , digested into devotional meditations . the first part. london , printed for w. crooke at the green dragon nigh devereux-court without temple-bar , 1685. the preface to the devout reader . sir edwyn sandys in his europae speculum observs , that , as one principal means used by the papacy to countermine the progress of the reformation , they took such care to fill all countries with books of prayer and piety in their own language , that they forbore not to reproach the protestants ( who had upbraided them for confining the peepl to the dark devotion of an unknown tong ) with their poverty , weakness , and coldness in that kind , as being forced to take the catholick books for their supply therein . and since the time wherin he made that observation , the reformed churches hav been too long exposed to the same reproach and inconvenience : for , as it was the highest mark of deplorabl servitude , that the israelits went down to the philistins to sharpen evry man his share and his coulter and his ax and his mattock ; so it must needs prov a very dangerous snare to the most religious protestants that they were constrained to hav recours to the church of rome for their best helps to devotion ; whose care of souls , in making that necessary provision for piety , carried with it so fair a shew of tru sanctity and godliness as invited too many of the unwarily devout , first to a favorabl opinion and then to the absolute espousal of her errors and superstition , craftily mingled and recommended in those prayers and meditations that were hammer'd out at her forge . and what was so 〈◊〉 a temtation to win her adversaries , may wel be thought a more forcibl argument to establish and confirm her own friends and abettors , to her 〈◊〉 : so that without a proportionabl care to countermine her policy , there could be littl hope either of with-drawing any of her members , or withholding many of our own , from her communion . but now the church of england hath both exprest her self sufficiently sensib of that defect and made abundant provision for its supply , in compiling and publishing such and such store of books of devotion in her mother-tong , as neither the roman nor any of the reformed can boast of more or better . it may therefore be questioned to what purpos this littl tract should be super-added to those many excellent pieces of devout meditation already in print ; which makes me judg it requisit to giv the reader som short account both of its occasion and design . a most excellent person , eminent ( not to mention her quallity , which is very considerabl ) as wel for her devotion as intelligence , being , by a just and rational conviction of those gross errors and forgeries , on and by which the church ( or rather , court ) of rome hath founded and upheld her greatness , reclaimed from her communion to that of the church of england ; to evidence how far she was from being induced therunto by any other motiv besides that of disinterested religion , resolved to confine her self to the same strict rules of devotion and abstinence , in the exercise of her protestant principls , whereby she had exprest her exemplary zeal in the popish superstition . and that her soul , in those many hours which she daily allotted for retirement , might not grow languid and dull in the same act either of prayer or reading ( as the body is apt to becom stiff and unweildy if long held to the self-same posture or motion ) these brief aspirations on the gospel-history were composed to diversify her entertainment , and fill up those intervals which a pious difcretion thought requisit for the better improvment and more orderly disposal of the time set apart for such religious exercises . and what hath been thus used and approved in the devout solitude of a privat closet , now appears in publik with design to supply the vacant hours of other pious votaries , especially at such times as either the wise authority of our superiors , or their own particular resolution , shal dedicat a whol day to the duties of prayer and humiliation . but lest that different order wherinto the several evangelists hav cast their relation of our savior's acts and speeches which the holy ghost hath thought fit to transfer unto succeeding ages upon record , might occasion a fruitless repetition of any one part , or an unseemly confusion in the whole ; i have reduced it to such a method which gerard and chemnitius hav digested their harmony of the four gospels into : that the religious peruser may more regularly pass throu the entire history , or the more readily hav recours to any particular transaction in it which may best suit with the present scope of his devotion . wherunto if this small essay prov any way serviceabl , it will at once recompens my present labor and encorage me to proceed ; being ardently desirous to express my self , in communion with my savior , a sincere lover of souls , p. traheron . a general prayer preparatory to the ensuing meditations . o father of mercies and god of all consolation , who art the fountain of life and salvation , my so● and all that is within me bless thy holy name , for sending thine only-begotten son into the world to redeem me and all mankind to thine eternal glory . i beseech thee withdraw mine affections from this world , that i may serv thee in spirit and in truth : enlighten my understanding and reform my will , that my heart may be entirely united to thee , and ( all other business set apart ) as well secretly among the faithful , as openly in the congregation , adore and prais the god of my salvation . and since the mercies of god do at once oblige and encorage me to present my soul and body a living sacrifice at thine altar , let this my reasonabl service be so acceptabl unto thee , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to com , nor hight , nor depth , nor any other creature be abl to separat me from the lov of god which is in christ jesus our lord . giv me a clear sight into all the mysteries of his life , and a du sense of all the miracls of his lov unto death , til i be so ravished with the contemplation of their gracious design upon my soul , as to count all things but loss for the excellency of the knowledg of christ jesus my lord , and be ready to suffer the loss of all things , and count them but dung , that i may win christ ; and be found in him , not having mine own righteousness , which is of the law , but that which is throu the faith of christ , the righteousness which is of god by faith ; that i may know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformabl unto his death . and let the constant secret meditation of his life and lov , his sufferings and glory , his virtues and graces , his precepts and promises , his presence and power , be the hidden manna of my soul , its food and refreshment in all conditions ; in afflictions , my support ; in poverty , my treasure ; in reproaches , my glory ; in darkness , my light ; in sickness , my health ; in troubl , my repose ; in prosperity my defence ; in life and health , my joy and consolation ; that christ being thus formed in me , i may ( through him who giveth us the victory ) overcom the vanities of the world , the lusts of the flesh , and the temtations of the devil , til he becom my life in death and my happiness in heven . amen . the soul's communion with her savior . the first book , containing so much of the gospel-history as relates to the infancy of the h. jesus , and that time of his privat life which passed before he entred on his publick ministry . cap. i. of his incarnation . §. 1. o holy and ever-blessed jesu , eternal son of the eternal god , who didst descend from thy father's bosom ; from the highest hevens , thy royal throne , to this vale of misery ; that by taking my nature upon thee , thou mightest not only suffer and satisfy for me , but also impart thy nature unto me. i prais and magnify thy name , for this thine unspeakabl lov. i adore thee for thine infinit wisdom and goodness : i am astonished at thy stupendious humility and condescension to lost and undeserving man. bow the hevens , o lord , once more , and com down , touch my heart with thine almighty power ; and , having cast out whatsoever may be offensiv to thy sacred majesty , fill it with thy blessed presence for ever . §. 2. o blessed jesu , whose incarnation was so sublime a mystery , that , to usher in a matter of such extraordinary concernment to the world , the angel gabriel was sent from god , unto a city of galilee named nazareth , to a uirgin espoused to a man whose name was ioseph , of the hous of david , and the uirgin's name was mary : i magnify thy glorious name , for making thy spirits ministers unto them who shal be heirs of salvation . as the angels and arch-angels prais thee , the cherubim and seraphim adore thee , and all the hevenly host bow down unto thee , not only fitting upon thy throne , but even at the lowest degree of thy foot-stool , wherunto thou hast voluntarily humbled thy self in thine incarnation : so , let me , i beseech thee , in concurrence with the celestial choir , celebrat this mystery of thy lov on earth , & worship the majesty of thy glory in heven , til my life becom angelical by rejoicing in thee and in thy salvation . §. 3. when the angel came in unto her , and said , 〈◊〉 thou that art highly favored , the lord is with thee ; blessed art thou among women : she cast in her mind what manner of salutation this should be . i prais thy holy name , o blessed jesu , for the greatness of thine eternal lov to this holy virgin , and to all mankind in her . o make me sensibl how highly i my self am favor'd in this great transaction , since she was thus blessed among women , that all the families of the earth might be blessed in her seed . a salutation of such infinit importance doth worthily deserv to be frequently revolved in our minds , which , being particularly brought to a privat family in jewry , hath prov'd of universal concernment to the whol world. o let me also tast and see how gracious the lord hath been to my soul : no matter for the favor of men , so we find grace with god. §. 4. while she was troubled at his saying , the angel said unto her , fear not mary , for thou hast found favor with god. and behold , thou shalt 〈◊〉 in thy womb , and bring forth a son , and thou shalt call his name iuses : he shal be great , and shal be called the son of the highest , and the lord god shal giv unto him the chrone of his father david . and he shal reign over the house of iacob for ever , and of his kingdom there shal be no end . i prais and magnify thy name , o jesus , for thy great glory and endless soveraignty , for as much as thy kingdom is an everlasting kingdom , and thy dominion endureth throu-out all generations . o thou root and off-spring of david , vouchsafe to extend thy scepter over all nations , and be for salvation to the ends of the earth , that under thy government all peopl being saved from their sins may liv and prosper in peace and holiness . sit upon the throne of my heart by the power and presence of thy holy spirit , reign over all the faculties of my soul , subdu them to thy will , and be thou my god and king forever . §. 5. then said mary to the angel , how shal this be , seeing i know not a man ? wherunto the angel answered , the holy ghost shal com upon thee , and the power of the highest shal overshadow thee , therfore also that holy thing which shal be born of thee shall be called the son of god. i prais and magnify the name , o thou son of god , for thine in finit condescension to becom the son of man. it is not less blessed and mysterious to conceiv thee in the heart by faith , than to carry thee in the womb of flesh : send therefore , i befeech thee , the same spirit and power to rest upon mine affections , til christ be formed in me , that thy humility and holiness , thy life and lov , may be brought forth in my conversation , and so adapt me to be called the son of god. §. 6. holy jesu , who , for the more rational engagement of the virgins faith , didst further acquaint her by the same angel , behold , thy cousin elizabeth , who was called barren , she also hath conceived a son in her old age. i magnify thy h. name , becaus with god nothing shal be unpossibl . this maxim may suffice to silence all the cavilling inquiries of human reason , how this should be : for the same power that makes the barren womb fruitful , can with the same facility dispens with those laws of nature that render it unlikely there should be a virgin-mother : and that spirit , which , by breathing on them , was abl to make dry bones liv , may be very rationaly believed of sufficient power to impregnat a virgin 's womb. and therefore , in considering this transcendent mystery of my savior's incarnation , i will rather admire and recount his goodness and truth , than question his power , or pry into the manner of its accomplishment ; and in all his trials of my faith or pati nce , my soul shal say , as the 〈◊〉 of the lord did , be it unto me according unto thy 〈◊〉 . §. 7. upon this information the blessed virgin mary arose and went iuto the hill-country to the hous of 〈◊〉 , to visit her cousin elizabeth , who no sooner heard her salutation , but the babe leaped in her womb , and she was filled with the 〈◊〉 ghost : so that she said with a 〈◊〉 voice , blessed art thou among women , and blessed is the fruit of thy womb , whence is it that the mother of my lord should com to me ? i prais thy name , for this marvelous effect of thy presence , o blessed jesu , and for the powerful influence of thy spirit manifest therin , even before thy manifestation to the world. help me , o lord , so to correspond with thee in thy gracious visitations as to discharge all the offices of lov , friendship , and christian piety incumbent on me toward all relations , that i also may be a joy unto thy servants , and they such unto me , as thou art unto us all . and let the voice of thy salutation , sounded in mine ears by the ministry of thy word , make me blessed in believing that there shal be a performanre of those things which were told us from the lord , as wel concerning the second coming to judg the world as hath already been of thy first coming to redeem it . §. 8. o my dear redeemer , who , in making choice of this holy virgin to be thy happy mother , hast regarded the low estate of thy 〈◊〉 , preferring that before all the outward pomp and grandeur wherwith we are too fondly taken , to giv us an instructiv instance that humility is the fountain and fore-runner of honor , for behold from thenceforth all generations do call 〈◊〉 blessed : my soul doth magnify the lord , for he that is mighty hath don great things , and holy is his name ; he hath shewed strength with his arm , when he put down the mighty from their seats , and exalted them of low degree , to help his servant israel in remembrance of his mercy . lord , since the poor and lowly in heart are so acceptabl in thine eys , teach me to lov retirement and delight in devotion as this elect virgin did , and make me truly content and happy in the lowest degree wherin thy providence shal think fit to place me . and since thou art graciously inclined to fill the hungry 〈◊〉 good things , let her faith in relying on god's ancient promises of mercy , which he spake to our fathers , to abraham and to his seed for ever ; her wisdom in treasuring up all thy sacred tho mysterious verities ; her constant obedience to thy revealed will ; her exemplary humility amidst all thy graces conferr'd upon her ; and that spirit of prais and thanksgiving wherwith she rejoiced in god her savior , added to her modest chastity and holy fear , replenish and adorn my soul and life in all estates and conditions : for thy mercy is on them that fear thee from generation to generation . §. 9. o thou day spring from on high , who throu the tender mercy of our god hast visited us , to giv light to them that 〈◊〉 in darkness and in the shadow of death , to guide our feet in the way of peace . blessed be the lord god of israel , for he hath visited and redeemed his peopl , and hath raised up an horn of salvation for us in the house of his servant david . lord , grant unto us , that we being delivered out of the hands of our enemies , may serv thee without fear , in holiness and righteousness before thee all the days of our life ; till we acquire the saving 〈◊〉 of thy salvation given unto thy peopl , by the remission of their sins . §. 10. holy jesu , with what wisdom didst thou delay thine incarnation so long ? with what mercy no longer ? thou didst defer it so long , that the scriptures fore-going it might testify of thee , according to that saying , in the volume of the book it is written of me ; to the end all holy souls , in the sundry ages and nations of the world , might be filled with expectations & desires of thy coming in the flesh , and confirmed in their faith by the prophecies accordingly fulfilled . yet wouldst thou not delay it longer , that the over-flowings of thy lov , in the fulness of time , might satisfy all holy longings with the accomplishment of thy wonderful incarnation , in order to our compleat redemtion i prais and magnify thy name , for the exceeding riches of thy grace and wisdom treasured up in this thy mysterious and sacred dispensation : beseeching thee , that as thou art the 〈◊〉 of all nations , so to render thy self altogether lovly in mine eys . o vouchsafe to com into my soul in the fulness of thy compassion , for the pardon of my sins ; in the fulness of thy grace , to subdu my lusts ; and in the fulness of thy power , to strengthen me in resisting temtations ; as thou camest in the fulness of thy lov , to redeem me from their malevolent influence . §. 11. o blessed jesu , who didst endure nine months confinement in thy mother's womb , til the days were accomplished that she should be delivered , that beginning at the root of our nature thou mightest throuly cleans its original corruption : i magnify thy sacred name , for thy patient conformity to thine own laws of nature , attending till her ordinary time and method should open the doors of the matrix for thy releas . lord , moderat that impatience wherwith we usualy crave any expected good , and that eagerness of mind which precipitats us into irregular courses to evade whatsoever we fancy uneasy or troublsom : and when i am reduced to any great strait , enabl me , with a contented patience and humbl resignation , to wait on thee , my best aid and exemplar , for deliverance in thy good time . §. 12. when as his mother mary , being espoused to joseph , was found with child , before they came together ; and that just man , not willing to make her a public exampl , was minded to put her away privily ; the angel of the lord appeared unto him in a dream saying , joseph thou son of david , fear not to take mary thy wife , for that which is conceived in her , is of the holy ghost ; and she shal bring forth a son , and thou shalt call his name jesus , for he shal save his peepl from their sins . i celebrat thy saving name , for fulfilling that which was spoken of the lord by the prophet , saying , behold a uirgin shal be with child , and shal bring forth a son , and they shal call his name emmanuel . evidence thy self , o jesus , to be god with us. in making us tender of our neighbor's reputation ; and instead of judging rashly according to appearance , let us rather follow the dictats of thy grace , if not from the immediat direction of thy holy spirit , yet according to the charitabl prescriptions of thy holy word . §. 13. then joseph being raised from sleep did as the angel of the lord had bidden him , laying aside all the unkind determinations of his mistaken jealousy . i prais and magnify thy name , o god , for that steddy faith and perfect resignation wherwith this thy servant entertained the intimation of thy divine will , who was not disobedient to the hevenly vision , but readily submitted to the authority of the message without disputing the truth or possibility of the mystery therin revealed . lord , render me more inclinabl to employ my talent in a hearty obedience to thine express commands , than spend my time in the fruitless disquisition of those unaccountabl 〈◊〉 which thou hast been pleased to reveal from heven : and let his unparallel'd abstinence who took unto him his wife , and yet knew her not til she had brought forth her first-born son , not only so shame all mine inordinat affections and engage me to abstain from fleshly lusts which war against my soul , as to keep under my body and bring it into subjection ; but withall heighten our esteem and emulation of the transcendent chastity and conjugal lov of that immaculat pair whom the king of heven thought fit to honor and entrust with the birth and breeding of his own son , who was not so styled her first-born as to imply there ever was any other succeeding fruit of her womb ; the mother of god being worthily believed an eternal virgin , as wel in and after as before the bringing forth of that son whose name they called jesus , according to the mystical import of that abstruse prophecy , in the 44th chapter of ezekiel , this gate shal be shut , it shal not be open'd , and no man shal enter in by it ; becaus the lord the god of israel hath enter'd in by it , therefore it shal be shut . §. 14. o dear jesus , who in the same act of assuming our humanity 〈◊〉 also evidence thy divinity , being as well conceived by the h. ghost as born of a virgin. i adore thine eternal god-head , for thy great wisdom and care in the discovery and confirmation of this sublime mystery of thy hypostatical union ; which thou didst not only transact in secret by the message of the angel gabriel , the overshadowing of the h. ghost , and the conception of the virgin mary ; but hast openly ratified by the report of those shepherds that had seen a vision of angels by the brightness of the star which appeared in the hevens , and by the deportment of the wise men whom it conducted from the east to jerusalem ; by the testimony of simeon and anna in the templ , and that of thy precursor john the baptist in the wilderness : all publick and unquestionable arguments as well to confirm as exhibit the truth and import of the annunciation made in privat to the devout virgin ; that this first step towards the great act of our redemtion , being alike glorious within and without , might appear worthy to be received of all with full assurance , and contemplated by all with infinit gratitude and delight . o my dear and gracious redeemer , whose humanity and divinity are inseperably united , in thee are hid all the treasures of wisdom and knowledg , being filled with the fulness of god. grant , throu the dispensation of thy grace , that the same godhead which dwelleth in thee bodily , may spiritualy abide in me ; that , as thy body is united to thy soul and both unto god , so my body may be incorporat with thine , and my soul enflamed with such a degree of thy lov as shal be an earnest of our ever-lasting union . fill me with great and reverent apprehensions of that inexpressibl honor wherunto we are advanced in our union with the deity , in regard it is the end and effect of thine ; and let this consideration disentangl me from all things here below , that living the life of god , from which the whol world is alienated by sin , i may enter into an hevenly fellowship with the father and with his son jesus christ for ever . amen . cap. ii. of his nativity . §. 1. o thou king of kings and lord of lords , who dost dispose and turn the hearts of earthly monarchs as it seemeth best to thy godly wisdom , making that 〈◊〉 which went out from cesar augustus that verse 1 all the world should be tared , subservient to thy celestial decree long before cyrenius was governor of syria revealed by thy h. prophets touching the place where christ should be born : for , in obedience to the imperial edict all went to be tared , 〈◊〉 one into his own city , and joseph went up from galilee , out of the city , nazareth , into judea , unto the city of david , which is called betl 〈◊〉 , to be tared with mary his espoused wife then great with child , in such a juncture of time , that 〈◊〉 they were there the days were accomplished that she should be delivered . i prais and magnify thy h. name , for thy over-ruling wisdom and providence in making those occurrences , which seem contingent , and arbitrary to human reason , instrumental to carry on the good purpos of thy divine will ; so that what the prophet micah had fore-told ( as the chief priests and scribes themselves did readily explain and apply it ) may at this day serv for the direction and establishment of our faith in the tru 〈◊〉 . lord , let that admirabl concent and harmony between thy old and new testament , which is evident in this and many other singular instances of thy truth and power , be effectual to convince the obstinat jews , convert the unbelieving . gentils , and bring all mankind to the obedience of faith in jesus christ our lord. §. 2. o thou most high possessor of heven and earth , who didst humbl thy self to be wrapped in swadling 〈◊〉 and 〈◊〉 in a manger , becaus there was no 〈◊〉 in the 〈◊〉 , having made choice of a poor virgin for thy mother and a mean carpenter to pass for thy reputed father , both being destitute ( not only of a numerous train of attendants , and such like marks of worldly pomp and grandeur , but even ) of ordinary conveniences : i prais thy glorious name , for thus taking upon thee the form of a servant , that thou mightest heal the error of our ignorance and ambition . let the continual memory of this thy blessed exampl giv an effectual check to the vanity of my mind , for the utter extirpation of all the pride or avarice incident to my nature : and , having dispossessed all sensual thoughts and beastly appetits of that room which entirely belongs to thee , be thou pleased to accept of my poor heart , as thou didst of that homely stabl to reside in , supplying their place with such unfeigned humility as may render me cheerfully contented in all estates . lord , impart needful consolation to the poor , a sanctified poverty of spirit to the rich , and the abundant riches of thy grace to all. §. 3. there being in 〈◊〉 saine country shepherds abiding in the field , keeping watch over their flock by night , the angel of the lord came upon them , and said unto them , fear not , for behold , i bring you glad tidings of great joy which shal be to all peepl ; 〈◊〉 unto you is born this day , in the city of david , a savior , which is christ the lord : i magnify thy sacred name , for this admirabl mixture of humility and glory wherwith thou , o christ , hast beautified and signalized thy coming into the world : for , the ministry of an angel , to proclaim thy birth , is no less glorious and sublime , than to be an inmate with the beasts of the stabl seems base and mean in our eys . lord , since thou hast vouchsafed to direct thy winged herald to those vigilant cottagers , that the poor and simpl might hav as much occasion to shew forth thy prais as the great and learned ; i cannot but admire ( and heartily desire to imitat ) the perfection of thine impartial lov to the souls of men . thou art not deluded with the beautiful vizard of a great estate , nor enamor'd on empty titls of honor ; but , seeing throu the veil of such human additaments and beggarly inventions , dost infinitly prize the naked souls and bodies of thy servants . quicken me ( i beseech thee ) to an industrious . attendance on my calling , and a stricter watchfulness over my thoughts , words , and deeds , ( those numerous flocks which are very apt to wander and go astray ) that my soul may be precious in thy sight : and , tho i walk in darkness , in the vale and shadow of death , yet let thy gracious visitations not only enlighten and refresh me , but also draw and direct my heart to follow these honest shepherds , who ( in obedience to the direction they receiv'd from heven ) left all to go unto bethlehem and seé that thing which the lord had made known unto them , where they found the babe lying in a manger ; that i also , being filled with the like joy in believing what they found verified by this sign which the angel had given them , may boldly publish thy goodness and truth together with my own grateful apprehensions of it , as these shepherds did , who when they had seen it , made known abroad the saying : which was told them concerning that 〈◊〉 , and returned glorifying and praising god for all the things that they had heard and 〈◊〉 . §. 4. and how could they do less . having so lately seen a multitude of the hevenly host , praising god and saying , glory to god in the highest , and on earth peace , good will towards men. shal angels descend to celebrat our peace on earth ? and , shal not we lift up our eys on high to giv god the glory ? can they rejoice in the manifestation of his good will towards men , and men themselvs be unaffected with such an inestimabl benefit ? may i be silent or insensibl , while the hevenly host sing praises ? i will prais and bless and giv thee thanks for ever , o my dear redeemer , for the transcendent efforts of thy lov to me and all mankind , exprest in this angelick carol. o be thou graciously pleased to warm my breast with som sparks of this celestial charity , that being like unto the angels in doing thy will and shewing forth thy praises upon earth , i may at last be made equal to them in the fruition of thy 〈◊〉 presence in heven : and in order thereunto , let that lov of god which was thus manifested towards us , by sending his only begotten son into the world , that we might liv throu him , even when we were enemies to god and all goodness , powerfuly engage us to the practice and improvement of that peace thou hast restored upon earth by transcribing the most excellent copy of thy good will towards men ; for , if god so loved us , we ought also to lov one another ; upon the unfeigned discharge of which grateful and advantageous duty , the whol success of his means of grace and our hopes of glory doth so much depend , that without following those things which make for peace as wel as holiness , no man shall see the lord. §. 5. now , all they that 〈◊〉 those things which were told them by the 〈◊〉 , wonder'd at it ; but the blessed virgin mary kept all these things and ponder'd them in her heart . i prais and magnify thy name , o thou uncreated angel of the covenant , for the astonishing power and peculiar influence of thy divine revelations , which are usualy attended with a various effect upon the minds of different persons . grant ( lord , i beseech thee ) that i may not entertain any discovery of thy saving truth or more especial presence , with the short-lived flash of a bare transient wonder or fruitless amazement , after the loos exampl of the un-thinking part of mankind : but rather so imitat the pious prudence of thy matchless mother ; who discreetly observed evry intimation of thy god-head , and carefuly kept in mind whatever might enlighten her understanding therin , as to treasure up all the sacred notices of thine eternal power and godhead in the safe recesses of my heart , and allow som time and thought to make a du reflection on such considerabl things as may thereupon be worthily committed to a religious memory in my soul ; for , whoso is wise will ponder these things , and he shal understand the loving-kindness of the lord. §. 6. o thou light of the world , who wast born in the night , an emblem of that dark and disconsolat estate wherinto we by transgression fell : thou art the sun of righteousness , by whose rising upon the earth the peepl that walked in darkness hav seen a great light , and upon them that dwell in the land of the shadow of death hath the light shined . thy glorious appearing hath dispersed the cloud of thy father's wrath , under which the whol creation groaned , together with those unwholsom mists of sin , error , and ignorance wherin mankind was lost and benighted : thou hast dissolved the everlasting chains of darkness which were justly prepared to bind us in hell and despair , and once more restored us a day of hope to rejoice in the light of thy countenance for ever : all that is within me doth bless thy h. name , who hast said unto my soul , arise , shine , for thy light is com , and the glory of the lord , is risen upon thee . lord , grant that in thy light i may see light : let the light of thy grace prepare mine eys to behold the illustrious splendor of thy glory . and since it is the night wherin all the beasts of the forrest do mov , let me hav no longer fellowship with the unprofitable works of darkness , but rather reprov them , by walking as a child of the light and of the day , remembring that the day-spring from on high hath visited us , to giv light to them that sit in darkness and in the shadow of death , to guide our feet into the way of peace , which is the work of righte usness , as its effect is quietness and assurance 〈◊〉 ever . §. 7. o thou prince of peace , who , by disposing the states of the earth to peace and quietness at the time of thy nativity , hast shew'd that the gracious design of thy coming into the world was to remov the enmity between god and man , by reconciling them to each other in thy self : i glorify thy name , for so suitabl an 〈◊〉 , that what was written by the prophet isaiah is fulfilled ; for , unto us a child is born , unto us a son is given , and the government shal be upon his shoulder ; and , of the increas of his government and peace there shal be no end. lord , how coms it to pass that such as call themselves after thy name , be no less contentious and bloody than 〈◊〉 who are strangers to the doctrin of thy gospel ? how long shal christendom be the scene of those tragick wars and injurious villanies which barbarians detest and blush at ? o , be thou pleased to extend thy golden scepter over the earth , that the inhabitants thereof may at length be induced to beat their swords into plow-shares and their spears into pruning-hooks : and , in order to the publick peace , put an end to mens privat animosities , and pacify the particular commotions of their minds : compose all our tumultuous passions whensoever they arise , regulat our disorder'd appetits , subdu our pervers wills. and reduce all our unbridled affections and faculties to so serene a temper as is meet for the reception and obedience of that great and only potentat , whose name is wonderful , counsellor , the mighty god , the ever lasting father , the prince of peace . §. 8. o thou eternal son , who art the wisdom of the father , and hast endued thy church with such a degree of prudence and gratitude as to institute and observ an annual feast , for a constant memorial of thy nativity , to confirm our faith , re-inforce our duty , redoubl our praises , and repeat our thanks ; so that being filled with thy graces , by a du participation of thy h. sacraments in a grateful commemoration of the word made flesh , we may all conspire to celebrat thy salutiferous birth with eucharistical joy : i magnify thy name , for the great and diffusiv efficacy of thy ( outwardly ) mean and 〈◊〉 nativity , the fame wherof hath so marvelously prevailed over all the earth , that the gentils are com to thy light and kings to the brightness of thy rising . strengthen and direct thy church , the pillar and ground of the truth , to maintain the beauty of order and the virtu of h. disciplin , together with the form of sound words in her doctrin , throu-out all ages , that all her members may with one mind and one mouth glorify god even the father of our lord jesus christ , by celebrating all such festivals with holy joy , in unity of spirit and the bond of peace , as are instituted for the honor of thy mercy , the glory of thy wisdom , and the setting forth of thy goodness & power , in this great and inscrutabl mystery of godliness , god manifest in the flesh. ever-blessed god , who evry year refreshest us with a re newed birth of devout affections by the welcom memorial of our savior's nativity ; grant that we may entertain this humbl rising of the sun of righteousness with such ardent devotions as may better dispose and engage us to follow him , who enlighten'd the world with his truth and enflamed it with his lov , til we acquire as great abilities , as we hav obligations , to join with the celestial choir in singing the angels carol , glory to god in the highest , on earth peace , good will towards men. cap. iii. of his circumcision . §. 1. when eight days were accomplished for the circumcising of the child ; tho the power and innocence of my gracious redeemer might well hav exemted him from that rigorous ceremony , yet did the holy jesus freely submit therunto , at once to obey the divine law , acquit us from that bloody rite , and giv us many useful instructions . i prais and magnify thy name , o christ , for substituting a more easy sacrament instead of that sharp ceremony wherunto thou thy self hast submitted , and teaching me , by this thy voluntary condescension , to yield ready obedience to all the ordinances of god , how severe and grievous soever they seem to flesh and blood let the endearment of thy tender lov in undergoing those hard and painful rules , from which thou hast thought fit to releas thy church , engage evry member therof to wave all pleas of dispensation or priviledg which may seem to countenance any remisness in the discharge of our religious duties : and when the iniquity or violence of unreasonabl men ( who frequently impose greater burdens than themselves are willing to bear ) shal make it necessary for me either to observ any unwarrantabl injunctions or undergo any severe penalties rather than transgress thine express will , inspirit me with grace and corage patiently to submit therunto ; but withal render me cheerfuly conformabl to all those wel advised constitutions , wherby our lawful superiors either in church or state hav thought fit to regulat our deportment in things indifferent . §. 2. o thou tru messiah , whose name was called jesus , being so named of the angel before thou wast conceived in the womb : i giv thee all possibl thanks and prais , for making good the gracious purport of this thy name , in saving thy peepl from their sins . o blessed jesus , since , by the imposition of this adorabl name , the holy ghost hath made a publick declaration that thou art com into the world to save sinners , save me ( i beseech thee ) who am the chief of sinners ; let me tast and see how gracious the lord is in the healing influence of this name : a name that doth charm the dullest ears and revive the drooping hearts of miserabl sinners , infinitly beyond the sweetest accents of musick , and therefore is exalted abov evry name , even by god himself ; which hath made it highly reasonabl ( whatever any cavelling hypocrits , either by their irreligious doctrin or deportment , argu to the contrary ) that at the name of jesus evry knee should bow , in 〈◊〉 , in earth , and under the earth ; and that evry tong should confess that jesus christ is lord , to the glory of god the father . in obedience to which divine decree , i prostrat my self before thee o lord , i worship thee o christ , and humbly beg thee on my knees to be my jesus , my savior . §. 3. o holy jesus , who in this first ( tho small ) effusion of thy blood didst pay the earnest of that debt which thou hadst undertaken to satisfy as our surety : i bless thy saving name , for thus obliging thy self to fulfil the whol law , and expiat its violation , on our 〈◊〉 how early began my 〈◊〉 to suffer ! he shed his blood almost as soon as he drew his breath . o my soul , defer not to execute his will , who seem'd impatient to procure thy welfare at the price of his blood ; and instead of abusing his exact obedience for a cloak of libertinism , let the exampl of his perfection engage thee to follow his steps in all holy conversation : and do thou , o jesu , at once supply , and satisfy for , all the defects of my frail obedience . §. 4. this bloody character of circumcision left the impression of god's seal upon believing sinners , that they bearing in their bodies the marks of the most holy , might be put in mind whose servants they are , and what duty they ow. i humbly adore thee , o jesus , for submitting to the imputation of sin , and the penalties consequential therunto , tho thou knewest no sin. lord , let this prospect of thine exinanition , in taking upon thee the form of a servant , yea a sinner , who art god blessed and holy for ever , not only banish all those irregular desires of esteem which lurk in my bosom , but also render me industrious to be truly holy , not to be thought 〈◊〉 : and may this beginning of sorrows in thy 〈◊〉 abate all the vanity and niceness of mine . §. 5. o my immaculat lord , thou hadst no lusts to 〈◊〉 , no corruptions to renounce , no new nature to put on , and yet didst permit thy fore-skin to be circumcised , that we might learn therby to put away all 〈◊〉 and superfluity of 〈◊〉 tiness : i prais thy h. name , for this visibl sign of that 〈◊〉 grace we stand in need of . let this thine infant-wound , o j su , circumcise our hearts , purify our hands , and 〈◊〉 our whol man blameless and undefiled : and since there is a fountain open'd to the hous of david , for sin and for uncleanness ; let the blood of christ , who throu the 〈◊〉 〈◊〉 offer'd himself without spot to god , 〈◊〉 our conscience from dead works to 〈◊〉 the living god , that being 〈◊〉 from all 〈◊〉 of flesh and spirit 〈◊〉 may perfect holiness in thy fear . to this end , i beseech thee mortify the deeds of my body , cut off the occasions of sin , and disappoint the temtations most apt to betray me 〈◊〉 : for , he is not a jew which is one outwardly , neither is that circumcision which is 〈◊〉 in the flesh ; but he is a jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose prais is not of men but of god. §. 6. o my soul , who could imagin so small & privat an action , in a country so remote and an age so long past , should be of such marvellous concernment to thee , and evry family in the earth besides ? i prais and magnify thy name , o christ , for that 〈◊〉 wisdom and goodness wherwith thou hast enlarged my joys , in making all thine actions conduciv to the benefit and instruction of the whol world. grant me grace ( i beseech thee ) so to use those faculties wherwith thou hast enabled me to reflect on and consider objects so far distant in time and place , that duly weighing the great confequence and wide concernment of evry thought , word , and deed , enrolled in the volum of eternity , i may becom the more cautious of ordering my conversation aright , til divine lov , entire obedience , and uniform devotion compleat my life in this world , and prepare a delightful spectacl for god , angels , and just men made perfect , in the next . cap. iv. of his epiphany . §. 1. now , when jesus was born in bethlehem of verse 1 〈◊〉 in the days of herod the king , 〈◊〉 , there came wise men from the east to jerusalem , saying , where is he that is born king of the 〈◊〉 ? for , we 〈◊〉 seén his star in the east and are com to worship him . i prais and magnify thy name , o thou wisdom of the father , for the gracious and 〈◊〉 influence of the eastern 〈◊〉 , whose appearance and motion being wholy 〈◊〉 did attract the eys , engage the faith , and guide the feet of these learned sages in quest of thee . in deed , they are the only wise men , who use their learning to find out heven . lord , as thou didst illuminat their souls by a diviner light to discern the benefit and design of that created star , so be thou graciously pleased to accompany the hevenly oracls of thy word with such a convincing power and demonstration of thy spirit as shal be effectual to bring in the fulness of the gentils , to whom thou hast extended the scepter of thy mercy as well as to the jews , having made both one and broken down the middl wall of partition between us . §. 2. o blessed jesu who didst withdraw the conduct of that star as soon as the wise men were com to jerusalem , leaving them to be informed by the ordinary ministry of the chief priests and scribes of the peépl , whom 〈◊〉 〈◊〉 gathered together , demanding of them where christ should be born : they said unto him , in bethlehem of iudea ; for thus it is written of 〈◊〉 prophet , and thou bethlehem in the land of iuda art not the least among the princes of iuda ; for , out of 〈◊〉 shal com a a governor that shal rule my peépl israel . i prais thy h. name , for the seasonabl use of miracls , and the transcendent excellency of the means of grace : it is unreasonabl to look for manna when we are once enter'd into the land of promise . reclaim therfore ( i beseech thee ) all pervers and ignorant schismaticks from that gross presumtion of temting thee for new lights and needless revelations , now thy will is so expresly revealed in thy word ; and let the priests lips , to whom thou hast committed the ordinary dispensation of thine oracls , always preserv sufficient knowledg to direct thy peepl in the way of salvation by that more sure word of prophecy , which was of old written for our instruction , and is to this day a standing record taken from the mouths of those holy men of god who spake as they were moved by the h. ghost . and as thou didst lead these honorabl pilgrims by the conduct of a star to the means of grace , and , by the ordinary preaching and explanation of thy word , unto thy self , making both those methods useful in their respectiv places ; so let thine ancient miracls confirm and quicken us in the use of such ordinary means as are adapted to these later times : for , the light of thy glorious gospel is as much more instructiv than the obscurer language of a star , as the shining splendor of the day outvies the gloomy shades of night ; this being no less powerful to draw men from all quarters of the earth to thy worship , than that was to invite these few from the east . §. 3. the 〈◊〉 men , having received so full and plain an answer from the priests , in the 〈◊〉 of a truth which neither their fear of herod nor their own enmity was abl to suppress , continu their progress toward bethlehem , nothing discoraged either with the disappearing of their oriental guide , or by the troubl which the bold and open declaration of their embassy had given herod and all ierusalem with him : i magnify thy sacred name , o christ , for this their exemplary corage and resolution : be thou the delightful object and answer of all mine enquiries , the sole end and recompence of all my travel ; and let my soul depend on thee in the greatest destitution of all outward helps and encoragements , that those obstacls which the world is apt to cast in my way being furmounted by a firm purpos of mind to follow thee , i may throu a du use of thine ordinances be brought out of the maze of error and ignorance 〈◊〉 the knowledg of thy truth , and walk in the right way to thy saving presence . §. 4. o h. jesu , who , to reward the faith and zeal of these devout pilgrims , didst not only signify to them the birth of the messiah in general , but conduct them also to jerusalem ; and at last , when they departed thence , attend them even to bethlehem , by the star which they saw in the east , that went before them til it came and 〈◊〉 〈◊〉 where the yong child was , to their great joy : i bless and prais thy name , for being found of them that seek thee , according to thy faithful promise , i will never leav thee nor forsake thee . lord , since from those general tearms which gave us expectations of a savior , that should be a man , and of the jewish nation ( which alone had been a special favor and priviledg to the world ) ; thou hast descended to more exact particulars in fore telling us by thy prophets , that he should be of the seed of david , born in bethlehem , and that of a virgin : let me not rest satisfied with any general report or superficial knowledg of thy coming in the flesh , til my own soul experimentaly find that thou art com to be my redeemer in particular . for this purpos , let me never want or neglect the light of thy gospel ; pardon and reliev as wel my blindness as my backwardness hitherto , which hath render'd me unprofitabl under it ; and make us all so duly sensibl of our abuse or mis-improvment of the tenders of thy grace and mercy , that we may henceforth obey all thy godly motions , til our experience of thy lov fil us with joy unspeakabl and ful of glory . §. 5. o thou light of israel , of whom balaam the gentil prophesied , saying ( as it were in allusion hereunto ) there shal com a star out of jacob and a 〈◊〉 out of israel : i 〈◊〉 thy name , for ushering in the day of grace with the brightness of thy rising . thou hast promised to giv the morning-star to him that over cometh , as a pledge or earnest of the inheritance of the saints in light : grant therfore , i beseech thee , that we may hav power and strength to get the victory and to triumph against the devil , the world and the flesh ; and , wheras this is the victory that over-cometh the world , even our faith , lord , encreas our faith , til the dawning 〈◊〉 unto the perfect day and grace be consummat in glory . §. 6. when they were com into the hous , they saw the yong child with mary his mother , 〈◊〉 fell down and 〈◊〉 〈◊〉 ; and opening their 〈◊〉 presented unto him gifts , 〈◊〉 and 〈◊〉 and 〈◊〉 . i prais and magnify thy name , o my adorabl redeemer , for thy gracious acceptance of these tenders of their homage and adoration to thy majesty : 〈◊〉 thee to cast a benign ey upon my humbl addresses to thy throne ; who desire to adore thee with the entire oblation of my soul and body , and with all the faculties of both offer unto thee , my king , the gold of loyalty and obedience ; to thee , my god , the odors of devotion and thanksgivings ; and to thee , my savior , the myrrh of mortification and repentance ; distilling from a broken and a contrit heart : for , these are sacrifices which thou wilt not despise ; nay , wherwith thou art better pleased than with all the material gold , frankincens and myrrh in the world. §. 7. these eastern sages are vulgarly dignified with the titl of kings , and tho that opinion appears not founded on any authentick record , yet 't is not unimprovabl in reference to the present subject ; for , isaiah's prophecy , which says , the gentils or nations shal com to thy light and kings to the bright ness of thy rising , is actualy fulfilled at this day , thy gross , o christ , being advanced upon the crowns of many potentats , who glory in that as the chief ensign of their honor : i giv thee thanks and prais , becaus the kingdoms of the earth are becom the kingdoms of the lord and of his christ. purge out of thy kingdom all things that offend ; make all christian kings holy ; and all the heathen , christian : and let thy loving-kindness , which is better than the life its self , enrich my soul with a contentment more desirabl than crowns and more advantageous than kingdoms , in paying the tribute i ow to jesus christ the prince of the kings of the earth , saying , unto him that loved us , and washed us from our sins in his own-blood , and hath made us kings and priests unto god , even his father ; to him be glory and dominion for ever and ever . amen . cap. v. of his presentation in the templ . §. 1. when the days of her purification were accomplished , the virgin-mother brought her h. child iesus to jerusalem ; to present him to the lord , according to the law of moses . i therefore prais and magnify thy name , o my god , for making the ancient precepts of thy law so aptly minister to the accomplishment of those succeeding prophecies which tell us , the lord whom ye seek shal suddenly 〈◊〉 to his templ ; and , i wil fil this hous with glory , saith the lord of hosts : wherin the law and the prophets conspire to giv the more publick notice of the messiah at his manifestation to israel . how glorious was that templ wherin the lord and owner therof ( who dwelleth not in templs made with hands ) made his personal and visible appearance : this made the glory of that latter 〈◊〉 greater than of the 〈◊〉 , tho far short of it in outward riches and grandeur . there thou , o christ , wast often typicaly represented ; but here thou art personaly present , to the firm establishment of the christian faith and the utter confusion of jewish infidelity , whose incorrigibl obstinacy in unbelief doth blasphemously turn the truth of god into a ly , it being altogether impossibl that these prophecies can ever be fulfilled after the subversion of the second templ o let my soul be the templ of thine eternal residence , and evry christian heart be as wel hallowed as dignified by thy gracious presence . §. 2. o h. jesus , the 〈◊〉 which thy blessed mother came to offer for her purification , being a pair of turtl-doves or two yong pigeons , is no less an argument of her poverty than obedience , according to that which is said in the law of the lord , and if she be not abl to bring a lamb , then she shal bring two turtls , or two yong pigeons . i magnify thy sacred name , for giving us hereby to understand that god hath chosen the poor of this world , rich in faith , to be heirs of the kingdom which he hath promised to them that lov him . let this her readiness to fulfil the law make us more sollicitous to do our duty , according to the ability god hath given us , than to conceal our poverty for shame , or alledg it for an excuse to serv god of that which cost us nothing . lord , purify my heart , that it may yield a du respect to all the parts and precepts of thy law ; studying the mystical sence of the ceremonial , observing the rational injunctions of the moral , admiring the politick rules of the civil , and reverencing the holy rites of the ecclesiastical : for , they all bear the stamp of thy authority , and are therfore worthy of all acceptation and esteem . §. 3. o thou redeemer of the world , who in conformity 〈◊〉 〈◊〉 law , 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy to the 〈◊〉 , wast 〈◊〉 to the high-priest , and 〈◊〉 of him for 〈◊〉 〈◊〉 〈◊〉 mony , according to the estimation of the first-born of man : i prais thy h. name , for becoming a 〈◊〉 for many , yea , for all , whether 〈◊〉 or not . by thee the very priests and levits are redeemed , who themselvs were taken from among the children of israel instead of all the first-born , which had been 〈◊〉 to the lord. i beseech thee , by 〈◊〉 of the price thou hast paid for my soul , enrol me among the general assembly and church of the first-born which are written in heven , who , having received the spirit of adoption , are not only the children but heirs of god and joint-heirs with christ. and that thine infinit merit , which sufficeth to make evry one of thy brethren a compleat possessor of thine eternal inheritance , may qualify us all to receiv a kingdom which cannot be moved , let us hav grace wherby we may serv god acceptably , with reverence and godly fear , as becoms persons redeemed from their iniquities . §. 4. when the parents brought in the child jesus to do for him after the custom of the law ; simeon , a man just and devout , to whom it was revealed by the holy ghost that he should not see death before he had seen the lord's christ , came by the spirit into the templ , where he took him up in his arms and blessed god for the consolation of israel which he had long waited for and now happily found . i prais and magnify thy name , o my dear jesus , as wel for the singular graces conferr'd on this reverend person as for the publick testimony he gave of thee to them that were present pardon , i beseech thee , my neglect of waiting for thee , wherby i have justly forfeited the peculiar manifestations of thy 〈◊〉 and favor ; and now that i am not only ready , but earnestly desirous , to receiv thee in mine arms , yea to lodg thee in my heart , vouchsafe to purify and enlighten me with the h. ghost , that i taking delight in thy sanctuary and carefully attending thee there , with a soul ful of joy and a mouth ful of praises , may also bless thee my god and speak of thine honor in thy holy templ . §. 5. thus did pious simeon , whose eys were no sooner blest with that desirabl interview , but his tong exprest the contentment of his heart in this swan-like song , lord , now 〈◊〉 thou 〈◊〉 servant depart in peace , according to thy word : for , mine eys hav seen thy salvation , which thou hast prepared before the face of all 〈◊〉 . i prais thee , o christ , for being both a light to lighten the gentils , and the glory of thy peepl israel . no wonder that ioseph and thy mother marvelled at those things which were spoken of thee , especialy hearing him that blessed them say 〈◊〉 mary behold , this child is set for the fall and rising up of many in israel , and for a sign that shal be spoken against , in so much that a sword should pierce throu her own soul also ; lord , endu my soul with a like sens of this inestimabl benefit , that i may rehears this song with equal pleasure and concernment , since mine eys also see the longings and expectations of former ages turned in to joys and praises for all 〈◊〉 generations ; it being highly reasonabl for our satisfaction to be as strong in delight as their expectation was great in desire : for , the principal design of thy coming into the world was to remedy , not occasion , the fall of any either in or out of israel ; that such as fall throu their own default might rise agen by faith in thee , and those who hav spoken most bitterly against thee may upon repentance be forgiven , when the thoughts of all hearts shal be revealed . §. 6. this notabl testimony of old simeon was seconded by anna a prophetess , of the tribe of aser , who was of a great age , being a widow of about fourscore and four years , which departed not from the templ , but served god with fastings and prayers night and day : for she coming in at that instant gave thanks likewise unto the lord , and spake of him to all them that looked for redemtion in ierusalem . i prais and magnify thy name , o redeemer of israel , for rewarding that godly matron's devotion with so happy a change of her fastings into jubilees and her prayers into praises . lord , since those to whom thou revealest thy self must be qualified for that blessed priviledg by so much diligence and unwearied devotion , enable me by thy grace to apply my utmost endevors therunto night and day , as well in fastings and prayers to deprecat my own and my nations sins , as by feastings and praises to congratulat thy manifestation to the world and the saving consequences thereof ; uniting in my devotions all the pious longings and earnest wishes of the old world , with the transporting joys and inexpressible satisfactions of the new. cap. vi. of his flight into egypt . §. 1. when they had thus performed all things according to the law of the lord , they returned into galilee , to their own city nazareth , but were not allowed any long continuance there : for , soon after the 〈◊〉 of the lord appeared to ioseph in a dream , saying , arise and take the yong child and his mother and 〈◊〉 into egypt , for 〈◊〉 wil seek the yong child to destroy him : he took them by night and departed 〈◊〉 : i celebrat thy name , o son of the highest , for exposing thy self to so many hazards and inconveniences for my sake , and for the constant vigilance of thy father's ey to serv and secure thee by the ministry of angels . thy lov alone moved thee to descend from the region of bliss and glory to this vale of misery and troubl , and nothing but thy gracious design to free us thence inclined thee rather to retire into the hous of bondage than yield thy 〈◊〉 to the tyrants cruelty , lest our hope should hav been unseasonably cut off . watch over me , i humbly beseech thee , in all the dangers wherwith i am beset in this world of iniquity , and either instruct me to escape them or strengthen me to sustain them . let no devices of the wicked prosper against my soul , but reflecting on this thine own peril , be thou ever ready to deliver me from the malicious designs of unreasonabl and cruel men. §. 2. o my blest redeemer , who , in thy tender years , for the avoiding of herod's rage , didst endure a tedious banishment , to let us know there is no less ground of contentment in a voluntary exile ( when thy providence makes it necessary for us ) than in the enjoyment of our nativ soil : i bless thy h. name , for being equaly near us in all places of thy dominion ; for , the whol earth is thine . lord , whatsoever thy wisdom and authority thinks fit to enjoin me , let thy grace incline me cheerfuly to obey , how much soever it seem to thwart my worldly interest or eas ; and , in all my endevors to execute thy will , conduct and defend me with thy good providence . obeying thee i may be safe in egypt , the hous of bondage , while encompassed with perils ; and throu disobedience to thy commands , may perish in bethlehem , the hous of bread , tho surrounded with plenty : to thy better choice therefore do i wholy refer the disposal of my self and all mine affairs ; for , thou art god only wise and blessed for ever . §. 3. o thou mirror of meekness , who 〈◊〉 rather submit to the common remedy of with-drawing from the impendent storm , than use a miracl either to 〈◊〉 the purpos or withstand the power of herod , by any irresistibl influence of thine own : i prais and magnify thy name , for thine exemplary subjection to civil magistrats , being quietly submissiv not only to the good and gentl , but even to the froward . let the respect thou barest them in thy peaceableness and patience under the grossest abuse of their authority and jurisdiction , quicken and confirm in me the principls of an inviolabl loyalty , that i resist not evil ( tho unjustly inflicted by the higher powers ) but rather shun the inconvenience by a timely retreat than presume to disturb their government , or oppose their authority , by any unwarrantabl and contumacious practices ; for , whosoever resisteth the power , resisteth the ordinance of god : and they that resist shal receiv to themselvs damnation . cap. vii . of his return out of egypt , after the slaughter of the innocents . §. 1. when herod saw that he was mocked of the wise men , ( whom he had sent to bethlehem with this charge , go and search 〈◊〉 for the yong child , and when ye hav found him bring me word agen , that i may com and worship him also ; but they , being warned of god in a dream that they should not return to herod , were departed into their own country another way ; ) he was exceeding wroth : i glorify thy name , o christ , for the ready obedience of those thy followers in conforming to evry notice of thy will ; who , truly judging it cannot be right in thy sight to hearken unto men more than unto god , would rather incur the danger of an earthly king's displeasure than the guilt of disobedience to the hevenly vision . that tyrants and usurpers are a scourge unto themselvs , we hav a notabl instance in herod , whose passions were ever on the rack to chastise his ambition : as soon as the eastern pilgrims came with their inquiry , where is he that is born king of the jews ? he was troubled with fears and apprehensions of som innovation in the state : no sooner were they gon without giving him such an account of their journy as he required , but he is tormented with rage at the affront they put upon him , in sleighting his commands and eluding his expectation . evry inconsiderabl accident doth discompose an unquiet mind : establish me therefore o lord , with thy free spirit against the violent efforts of my passions ; and that i may enjoy such a peace and serenity as naturally flows from the regular dictats of reason and religion , let me never do or desire any thing contradictory therunto . §. 2. herod's wrath , not enduring the narrow confinement of his own breast , like a raging torrent that involvs all the neighboring plains with ruin and destruction , breaks forth into a bloody edict which 〈◊〉 all the children that were in bethlehem , and in all the 〈◊〉 therof , from two years old and under , proportioning the extent of his 〈◊〉 according to the time which he had diligently enquired of the wise men , when he privily called them to inform him what time the star appeared . i adore thy sacred name , o my god , for permitting that which was spoken by 〈◊〉 the prophet to be thus fulfilled , in rama was there 〈◊〉 voice heard , 〈◊〉 weeping for her children , and would not be comforted , becaus they are not . the enraged king of jewry meant to destroy those infants , but contrary to his merciless intention wrought their deliverance : by the death he inflicted , he freed them from sin , as by the effusion of their blood he accomplished their baptism ; and while that crafty fox designed to involv the son of god in the common butchery , his wicked devices recoiled upon himself in the murther of his own . for , the lord withdrew his beloved isaac , and left a thousand innocent lambs to be sacrifised in his stead and accepted for his sake . these were redeemed from among men , being the first . fruits unto god and to the lamb ; and in their mouth was found no guile , for they are without fault before the throne of god. weep not therefore for thy children , rachel , for , 〈◊〉 are blessed ; they follow the lamb whithersoever he goeth , therefore be comforted . o god the judg of all , who , by the death of these new-born babes , hast taught thy church , that neither the tenderest age , nor the most immaculat innocence , is exempt from suffering for thy sake , or incapabl of the glorious rewards allotted to the nobl army of thy martyrs : giv all the members of thy church militant here upon earth grace so to adore thee in this and all other transactions of thy providence ( how severe or unaccountabl soever they seem to human reason ) as may confirm their hearts in a hopeful resignation to thy will and an assured trust that their cheerful submission therunto shal be crowned with thine eternal favor , when thy church shal becom triumphant in heven . assist me also , i humbly beseech thee , to check the first rise of my passions , lest , being cherished in my bosom , they grow too head-strong to be reclaimed , and break out into such acts of violence and villany as are not to be named without horror and detestation . §. 3. holy joseph ( having abode in egypt til herod was dead ) upon the information and encoragement which he received from an angel of the lord , that they 〈◊〉 dead which sought the yong child's life , arose and took the 〈◊〉 and his mother , and came into the land of israel ; but , in regard he was afraid to go into iuden , where archelaus did reign in the room of his father herod , being further warned of god in a dream , he turned aside into galilee , and dwelt in a city called nazareth . i prais and magnify thy name , o christ , for ordering the seemingly accidental circumstances of thy life to fulfil that which was spoken of the lord by the prophets ; thy return from banishment , upon a divine summons , expresly answering that saying , out of egypt hav i called my son ; and thine abode in nazareth , according to god's direction , implicitly corresponding with this , he shal be called a 〈◊〉 . in all my spiritual desertions , whensoever i am restrained from thy sanctuary or cast out of thy sight , lord grant i may patiently attend , and at last happily find , the seasonabl returns of thy grace and presence , and altho my whol life be an unsettled pilgrimage , yet be thou pleased to refresh me in the various stages of it with the society and priviledges of thy chosen peepl , and bring me in the end to the place where 〈◊〉 honor dwelleth : that as thou , o child of god , didst grow and war strong in spirit , being filled with wisdom ; so the grace of god may be upon me in like manner . cap. viii . of his going up to the templ , and disputing with the doctors . §. 1. now , wheras his parents went to ierusalem evry year at the feast of the passover , the holy child at twelv years old did accompany them thither , after the custom of the feast : i magnify thy name , o jesus , for observing and countenancing thine own ordinances ; and humbly beseech thee to establish and adorn thy publick worship among us , by restoring our religious solemnities to their du veneration and attendance , that commemorating thine ancient mercies with thankful hearts , we may derive fresh advantages from them , not only evry year but all the days of our life . they want no templ who hav god himself in their hous ; they can need no sacrifice who hav jesus in their company : yet did not the h. virgin and s. joseph neglect their annual progress to jerusalem , but , in an uninterrupted cours of pious conformity to the law , trained up the b. child from his youth in the strict observation of it . o my soul , consider their pious and regular devotion , and after the good exampl which the prudent and orderly behavior of such holy persons hath set before thee , be careful and conscientious as wel in celebrating the publick christian 〈◊〉 as in improving all privat occasions of piety and duty , to express thy religious communion with the saints not only of thine own time but of former ages too . §. 2. when they had fulfilled the days , his parents returned homeward ; but the child iesus tarried behind , which they knew not of : for , supposing him to hav been in the company , they went a days journy before they fought him among their 〈◊〉 and acquaintance , and then turned back again to ierusalem ; where , after three days , they found him in the temple , fitting in the midst of the doctors , both hearing them and asking them questions . i prais thy h. name , o my savior , for making the second templ thus glorious by thy presence , and giving such early notices of thy divinity as made all that heard thee astonished at thine understanding and answers , let all my conferences , i beseech thee , be holy , wise , and prudent , always aiming either to receiv or communicat instruction by proposing such questions concerning the mysteries of thy kingdom as may serv to the use of edifying and minister grace to the hearers : for this purpos , make me diligent in frequenting those places and persons which are consecrated to thy service and set apart by thy providence for our ordinary learning , that the principls of tru wisdom and piety , being instilled in my youth , may render me , in my riper age , wise unto salvation ; abl to refute errors and maintain truth , practise virtu and discountenance vice ; and coragious in laying hold on all fit opportunities for both , without being unseasonabl or unprofitabl in either . §. 3. o thou son of god , who , in answer to that question wherin thy parents expressed how much they were troubled at thine absence and amazed at thy supernatural abilities , son , why hast thou thus dealt with us ? behold , thy father and i hav sought 〈◊〉 sorrowing : didst say unto them , wist ye not that i must be about my father's business ? which saying they understood not . i prais and magnify thy name , for thy forward undertaking to do the work of him that 〈◊〉 thee , preferring thy care to pleas thy hevenly father before the regard du to thine earthly parentage . lord , let no worldly obligation be of force to withdraw me from thee or lessen my duty to thee ; nor yet suffer me upon any pretence of doing thee service to becom undutiful or disobliging to those whom grace or nature hath made my relations : but that , taking good heed to dispatch the business thou dost entrust me with , in the first place , i may also deport my self with du respect to my several relations , tendring that duty which i ow them respectivly with all affability and cheerfulness . cap. ix . of his return to nazareth and retired life there . §. 1. ob. jesu , who wentest down with thy parents to nazareth , leaving the society of the great and learned , together with the soothing charms of popular admiration and applaus . i prais and magnify thy name , for recommending a mixture of retirement and privacy with our publick actions and emploiments , wherin we may hav leisure and opportunity to contemplat thy father's glory , as thou didst ; enjoying his marvellous works , studying in his most excellent laws , tracing the foot-steps of his wisdom in both , and ravished with the consideration of his infinit lov in all . by these approved means , let my faculties and thy graces be so improved in me , that i may view all things with thine eys ; expose my self rarely , with thy prudence ; retire with thy contentedness ; be enflamed with thy lov to god and man ; and partake of all the unknown accomplishments that ly hid in thy concealed life , som sparks wherof darted forth in thy super-natural understanding and exemplary conversation evry day . thus , receiving of thy fulness grace for grace , i shal derive far more satisfaction from the light of thy countenance , in a domestick privacy , than all the inviting advantages and publick honors of the world can pretend to . §. 2. o thou sole fountain of our grace and glory , who didst not only accompany thy parents to nazareth , but wast subject unto them there , being content to liv and labor in the painful vocation of thy reputed father til the thirtieth year of thine age ; for , on that account thine own countrymen tearm thee the carpenter , as wel as the carpenter's son : i prais thy h. name , for expressing thy subjection and humility so long in that mean and laborious emploiment . quicken me , i beseech thee , to honest industry in my calling , that , whether it seem base or honorabl in the eys of men , i may duly approv my self in the sight of god , and be so wel contented with whatsoever part his wiser providence allots me , to act , as never to be ashamed of my poorest kindred or of doing any the meanest offices for them . §. 3. o my dear jesus , in that silent painfulness and retired condition , which so long veiled thy hevenly extraction as seemed to pass it into oblivion , thou didst encreas in wisdom and stature , and in favor with god and men. i magnify thy reverend name . for the purity of thine inoffensiv life , and that signal patience wherwith thou didst attend the prefixed time of executing thy divine office. lord , rectify that eagerness and impatience wherwith we usualy snatch at expected honors and rush into new emploiments , pardon those miscarriages in my present state of life wherby i hav given occasion of offence to any , and endu me with so much prudence and humility as may render my lov and service acceptabl to all ; that i may grow into favor with god and men , which thine exampl and success persuade me is a grace not desirabl only , but attainabl also by those that increas in wisdom as well as stature , and express their so doing in an amiabl and blameless conversation . cap. x. of his inauguration to his office by the preaching and baptism of s. john. §. 1. o my gracious redeemer , thou didst send thy servant john ( who grew and waxed strong in spirit , being in the wilderness til the day of his shewing unto israel ) as a messenger before thy face to prepare thy way before thee , by 〈◊〉 the baptism of 〈◊〉 for the remission of sins , wherin he exprest the uoice of one crying in the wilderness , prepare ye the way of the lord , make his paths strait , as it is written in the prophets : i prais and magnify thy name , for this suitabl beginning of the gospel of 〈◊〉 christ the son of god. let me learn , i beseech thee , from the austerity of thy fore-runner , both in apparel and diet ( for , the same john had his raiment of camel's hair and a leathern girdl at 〈◊〉 his loins , and his meat was locusts and wild dony ) so to comply with the doctrin of mortification and repentance which he preached and practised , that i may 〈◊〉 the salvation of god. and , as the peepl , who went out to him from jerusalem and judea , and all the region round about , were baptized of him in jordan ; confessing their sins , so do thou baptize me with the h. ghost and with fire to the forsaking of mine ; that being effectualy warned to flee from the wrath to com , i may bring forth fruits meet for repentance , rather glorying to hav abraham my father in faith than after the flesh , since god is abl of the very stones to rais up children unto him . and now that the axis laid 〈◊〉 the root of the 〈◊〉 , be graciously pleased to direct the hand that guides it , to cut off the dead or luxuriant branches of sin and folly that evry 〈◊〉 may bring forth good fruit , in stead of hewing down the whol body to be cast into the fire . §. 2. when the peepl , the publicans , and the soldiers , which came forth to be baptized of john , asked him , what shal we do : instead of requiring them to forsake their several callings , as unlawful or irreligious , he recommends charity , upright dealing , and honest contentment to their practice in the du use of them . i giv thee thanks and prais , o jesus , for making the duties of religion consistent with those of our worldly vocations . lord , bless my conscionabl industry in that lawful emploiment wherunto thy providence hath called me , that , by my honest diligence therin , i may do thee service in my generation , and working with my hands the thing which is good , may hav ( and hav the heart ) to giv to him that needeth : and yet , let not my earnest concernment for the things of this life be pleaded in excuse for my neglect of a better , but among all my most justifiabl cares , allow som time and thought so to attend on the ministry of thy word and the administration of thy sacraments , as may best make a practical expression of , and giv a proper answer to , this inquiry on the behalf of my soul , what must i do to be saved ? §. 3. as the peepl were in 〈◊〉 , and all men mused 〈◊〉 their hearts of john , 〈◊〉 he were the christ or not ; so that the jews sent priests and levits , who were of the 〈◊〉 , from jerusalem to bethabara beyond jordan 〈◊〉 he was baptizing , to ask him , who art thou ? he denied not , but confessed , i am not the christ , nor elias , neither that propher . i indeed baptize you with water , but there standeth one among you whom ye know not ; he cometh after me and is preferred before me ; for , he was before me , tho born after me ; the latchet of whose shoos i am not worthy to unloos ; whose fan is in his hand , and he wil 〈◊〉 purge his 〈◊〉 , and wil gather the wheat into his garner ; but the chaff he wil burn with fire unquenchabl . i prais and magnify thy name , o christ , for this record of john , who 〈◊〉 witness of thee without seeking the enhancement of his own reputation by the envious concealment of thy person or office. lord , purge the floor of my heart from all that chaff of vanity and pride which renders me at any time inclinabl to deck my self with the spoils of that honor which is only du to thee ; that , being littl in mine own eys ; i may cheerfuly magnify him who is mightier than i , of whose fulness we hav all received , even grace for grace , which alone can fit us to be laid up in store for the master's use in his hous not made with hands eternal in the hevens ; for , the law was given by moses , but grace and truth came by jesus christ , who , being the only begotten son which is in the bosom of the father , hath declared that god whom no man hath seen at any time : and since the same john , being a man sent from god , came for a witness , to bear witness of the light , that all men throu him might believ ; let this his publick testimony hav its designed effect upon 〈◊〉 man that cometh into 〈◊〉 〈◊〉 , not only confirming the tru faith where it hath been already planted , but creating it also where 't is yet wanting , with so great a power and demonstration of the spirit , that , altho the world , which was made by him , without whom was not any thing made , knew him not while he was in the world , yet it may never more be said , he came unto his own , and his own received him not , but being now no longer born of blood , or of the wil of man , but of god , all flesh may see thy salvation , and behold the glory of the word made flesh , as that of the only begotten of the father , who as verily was in the beginning , and was with god , and was god , as he dwelt among us ful of grace and truth . and the good god of the spirits of all flesh grant that the son of thy lov in whom was that life which was the light of men , may shine in the darkness that hath benighted the children of this world , til the power ( or rather priviledg ) to becom the sons of god , which he gave to them that believ on his name , 〈◊〉 graciously imparted to all the families of the earth , by embracing the true faith which hath saved as many as received him . §. 4. then cometh iesus from galilee to iordan unto iohn , to be baptized of him , having quitted his dear relations and privat occupation , the more freely to begin and attend his father's business : i celebrat thy name , o my dear redeemer , for leaving the sweetness of a peaceabl retirement , to enter upon a state not only encumber'd with sweat and travel , but also 〈◊〉 to censure and persecution for thy church's sake . i humbly beseech thee , let no self-ends , or more pleasurabl enjoyments , detain any one from undertaking such publick duties as he is lawfuly called unto : but , when a more open exposure may any way conduce to the general good and benefit of thy peepl , be a safe retirement never so desirabl , encorage us all to abandon our particular eas and satisfaction ; preferring thy church before all our privat concernments or domestick interests whatsoever . §. 5. o b. jesus , tho iohn 〈◊〉 thee , saying , i hav need to be baptized of thee , and comest thou to me ? yet didst thou persist in thy resolution of submitting to his disciplin and baptism , who owned himself 〈◊〉 to carry thy shoos , requiring him to suffer it to be so now : i magnify thy gracious name , for thus expressing how well it becometh us to fulfil all righteousness . o giv me , and all that call themselves after thy name , the christian humility of conforming to all the rules of godly disciplin which shall be found requisit for thy church's peace , and of submitting to any service ( how much soever abased ) that may tend to the benefit of the smallest in thy flock , or end in the advancement of thy glory . §. 6. most h. jesus , who , when all the peepl were baptized , didst descend into the river to be baptized among them , that thy father's declaration , being made from heven in the audience of a multitude , might be the more publickly known and undeniably confirmed : i glorify thy name , because thy delights are among the children of men. be present , i beseech thee , in all the devout assemblies of thy saints and servants ; and so bless thine ordinances unto them , that the wil of god revealed from heven 〈◊〉 be effectualy divulged and obey'd among all nations . and now thou hast thus sanctified the element of water to becom sacramental for the remission of sins , having in a symbol purified human nature of that guilt and pollution which thou hadst undertaken to expiat and remov , so making good the baptist's further testimony of thee , when he saw thee , o iesus , coming unto him , and said , behold the lamb of god which taketh away the sins of the world : lord , pardon those many heinous 〈◊〉 which hav miserably defiled my life and conscience since i received baptismal grace , and so renew thy covenant of mercy unto my soul that i may never so ungratefuly violat the conditions or forfeit the advantages of it any more . §. 7. o thou anointed of the lord , who receivedst not the spirit by measure ; for , being baptized and praying , the heven was 〈◊〉 ; and the h. ghost descended in a bodily shape like a dov upon thee : and 〈◊〉 , a 〈◊〉 from heven , saying , this is my beloved son in whom i am wel pleased . what could be a more glorious attendant on thy publication than so express a discovery of the b. trinity ? thy relation to god the father , the being and office of the h. ghost , and the good wil of the whol god-head to mankind , being jointly display'd therin : i prais and magnify thy name , for exhibiting so many sacred mysteries ( as in a littl but accurat picture ) which in other ages were not made known unto the sons of men . lord , let me be ravished and instructed with this marvellous vision , as thy forerunner was , who openly professed , i knew him not ; but that he should be made manifest to israel , therfore am i com baptizing with water : for , he that sent me said unto me , upon whom thou shalt see the spirit descending and remaining on him , the same is he which baptizeth with the 〈◊〉 ghost : and i saw and bare record that this is the son of god. enlighten the ey of my soul to behold this inconceivabl yet evident manifestation of the ever-blessed trinity ; and exalt mine understanding to such a right apprehension of that sacred mystery , that all my acts of adoration may be duly directed and graciously accepted . may the hevens , which were open at thy baptism , never be shut against my prayers or praises ; and since thou hast opened the kingdom of heven to all believers , grant the same spirit that descended upon thee may abide with me and thy whol church for ever , that we who are in baptism adopted sons of god , according to the good pleasure of his wil , may be charm'd and honor'd with the eccho of that 〈◊〉 from heven which proclaimed thee beloved . and since thou , my merciful savior , hast made choice of such proper emblems to shadow forth thy glory , make them suitably impressiv on my memory and affections : for , wheras the promulgation of the law was attended with terribl thunders and thick darkness , to express the dreadfulness of god's presence unto the sinful transgressors of it , thy preaching of the gospel of peace is usher'd in by the h. ghost in the likeness of a dov , to bring the oliv-branch of reconciliation to mankind , and shew what meekness of spirit is the proper badg or cognisance of thy tru discipls . the end of the first book . the soul's communion with her savior . the second book , containing what occurs in the first year of his publick ministry . cap. i. of his retirement , fasting , and temtation . §. 1. o blessed iesus , who , being ful of the holy ghost , immediatly after thy return from iordan , wast led by the spirit into the wilderness : i prais and magnify thy name , for thus chalking out the way to divine and spiritual atchievments . o thou , the only comfort of all my solitudes , giv me grace to set apart fit times for prayer and contemplation , after thine exampl , before i enter upon any great emploiment ; that what i undertake with du and devout consideration may be so blest and accepted by thy goodness , as may render it succesful to thine honor . and , whensoever it shal pleas thee to inspire me with holy thoughts and resolutions , incline my heart cheerfuly to follow the motions of thy b. spirit , that i may never incur the guilt of resisting the h. ghost . §. 2. o thou high and holy one of israel , who hast abased thy self to co-habit with the wild beasts of the desert for my sake , whose nativ fierceness was so much awed by thy sacred presence as left them neither power nor inclination to hurt thee : i glorify thy great name , for submitting to the disconsolat inconveniences of that inhospitabl place and company . lord , disdain not to visit the uncultivated wilderness of my soul too ; and subdu therin all those brutish appetits , those untamed passions , that would utterly destroy me , til thou bring all the imaginations of my heart into subjection to thy h. will. §. 3. o my most gracious redeemer , who didst fast 〈◊〉 days and forty nights , and 〈◊〉 afterward an hungred . i prais thy h. name , for teaching me both the duty and benefit of fasting . lord , let me not at any time eat or drink without such a temper and moderation as may better enabl me for thy service : but on all the seasons and occasions of fasting prescribed either by thee or thy church , make me impartialy strict and severe to my self , in communion with thy saints , in sorrow for my sins , and in memory of thy sufferings ; denying my self not only pleasant bread and palatabl drink , but all manner of sustenance , for a time proportionabl to my frailty , ( in conformity to thine exampl who in those days 〈◊〉 eat nothing ) as a just acknowledgment how unworthy i am of enjoying that priviledg which the first man's unruly appetit forfeited in paradise , and a fit occasion to remind me of hungring and thirsting after righteousness by the sens of my bodily wants . and whensoever thou givest me grace or leisure to retire my self for the exercise of devotion , help me both to sanctify my retirement by prayer and fasting , and to spend my time in judging my self that i be not judged of the lord , in punishing my self that thou may'st spare me , and in turning from my sins that thy judgments may be averted from me . o my dear jesu , be thou my company in solitude , my food in fasting , and the sublimest joy of evry feast i celebrat : be thy divine graces my choicest viands , thy laws my study , thy works my praises , thy mercies my enjoyments , thy majesty my fear , thy lov my comfort , thy wisdom my instruction , thy goodness my guide , and thy sacred presence my guard all the days of my pilgrimage in the wilderness of this world. §. 4. most holy and invincibl savior , thou didst not only fast but wast forty days temted of the devil , whose craft and importunity thou hast utterly defeated by the sword of the spirit which is the word of god : i magnify thy name , that being assaulted with the subtil insinuations of necessity , curiosity , vain-glory , presumtion , ambition , &c. thou hast experimentaly discover'd with what weapon i may best resist and subdu all manner of temtations . lord , whensoever i am to encounter with any of those enemies which war against my soul , let me never be sollicitous for any other armor of defence than thy word ; but hav recours therunto , in a du sens of my own weakness , by such devout fasting and prayer as may endu me with an holy reverence to what is written , the du remembrance and application wherof may at all times secure me from the mischievous influence of any temtation , and succesfuly enabl me at once to resist and conquer the temter . and since we hav an high-priest which can be touched with the feeling of our infirmities , having been in all points temted like as we are yet without sin , so that we may com boldly to the throne of grace to obtain mercy and favor for an 〈◊〉 relief ; i humbly beseech thee , o faithful god , suffer vs not to be temted abov that we are abl , but with evry temtation make a way for our escape , that we may be abl to bear it . let no arguments drawn from any sensual wants or comforts with-draw me from my duty to thee or confidence in thee , since it is written , that man shal not liv by bread alone , but by evry word that 〈◊〉 out of the mouth of god. let not the bewitching prospect of worldly power and glory ever make me stagger in mine obedience to that divine command , thou shalt worship the lord thy god and him 〈◊〉 shalt thou lerv : and let 〈◊〉 soothing flatteries seduce me to 〈◊〉 the lord my god by any unwarrantabl act of presumtion , lest by leaving those ways wherin thou hast given thine 〈◊〉 charge over me to 〈◊〉 me , 〈◊〉 lose the benefit of their protection and dash my foot against a stone . §. 5. o b. lord , with what gradual artifices did satan attack thee ? with how great a stock of impudence did he renew his sollicitations ? he begins to work upon thy need , expecting that an hungry appetit would soon induce thee to swallow his first bait , command that these stones be made bread : then 〈◊〉 taketh thee up into the h. 〈◊〉 and sets 〈◊〉 on a pinacl of the templ , in hopes to see thee cast thy self 〈◊〉 from thence , craftily gilding over these two devilish suggestions with so plausibl an argument as that of proving whether thou be the son of god or no : and at last , as if the want of success had animated him to greater villanies , he proceeds to shew thee all the kingdoms of the world ; falsly supposing the glory of them might induce thee to depend upon his falser promise , all these things will 〈◊〉 giv thee , tho it were upon the basest condition imaginabl , if thou wilt fall down and worship me . i celebrat thy great name , for thine unparallel'd patience in bearing with his irksom importunity , and that powerful severity wherwith thou didst rebuke his impudence . enabl me also , i humbly beseech thee , whensoever the temter seeks to delude me by his glosing fallacy in mincing the truth of god revealed in scripture , or impose upon me by any gross and apparent falshood forged in his own mint of lying , of the same nature with what he affirms concerning the disposal of this world's pomp and power , that is delivered unto me , and to whomsoever i will i giv it ; so to descry his fraud and detest his i alshood as to defeat his malice and be released from his further sollicitations by thy divine aid , who didst banish him and his temtations from thee with a word , saying unto him , get thee 〈◊〉 me , satan . §. 6. my b. redeemer , when the devil had ended all the temtation , thy constancy having rather baffled his attemt than abated his malice , he departed from thee for a season ; and no sooner did the devil leav thee , but behold angels came and 〈◊〉 unto thee : i prais and magnify thy name , for this glorious issu of thy conflict with our arch-enemy , and for the grand encoragement thou hereby givest us to persevere unto the end , having thus made that inspired advice an experimental truth , resist the devil and he wil flee from you . lord , whensoever thy grace hath succesfully armed me against the fiery darts of the wicked one , so that he retires with disappointment ; let me not grow secure as one ignorant of his devices , but be the more cautious in expectation of his speedy return , and vigilant in preparing to frustrat his next assault ; for , if when he lost the day , he did not quit the field without thoughts of rallying his shatter'd forces against the captain of our salvation , what shal deterr him from re-attacquing such pusillanimous soldiers as we are ? and , as we hav all the reason imaginabl to stand upon our guard in respect of the danger we are in , so we hav no small encoragement to 〈◊〉 our selvs like men in regard of the recompence attending it ; for , as soon as we can get rid of the temter's sollicitations , we shal be refreshed with the consolatory presence of the holy angels , the operations of grace herein conforming to the laws of nature which admit of no vacuity . cap. ii. of our savior's entertaining two of s. john's discipls , and his conference with simon peter , philip , and nathanael . §. 1. st . john the baptist , who bare record of christ both before and at his baptism , did also after it repeat his testimony , looking upon jesus as he walked ; wherupon two of his discipls , which heard 〈◊〉 say behold the lamb of god , followed jesus , and abode with him that day : one of the two was 〈◊〉 , who finding his 〈◊〉 brother simon , both told him this joyful news , we hav found the 〈◊〉 , and brought him to jesus . i prais and magnify thy name , o christ , for thine exemplary clemency and ready condescension to entertain such as own thee their master and enquire where thou dwellesf , tho it be about the tenth hour . lord , incline my heart not only , upon thy gracious invitation , to com and 〈◊〉 the place where thine honor dwelleth , but to take up mine abode with 〈◊〉 ; who hast given us a taste of thine omniscience , in that thou couldst say to andrew's 〈◊〉 , as soon as thou hadst 〈◊〉 him ( without any previous inquiry , or human information ) thou art simon the son of jona , thou shalt be called cephas which is by interpretation , peter . §. 2. the day following iesus , going forth into galilee , 〈◊〉 philip who was of 〈◊〉 , and 〈◊〉 unto him , follow me : wherupon he believed iesus of 〈◊〉 , the son of ioseph to be 〈◊〉 of whom 〈◊〉 in the law , aud the prophets did write , as he soon after acquainted 〈◊〉 , using it for a cogent argument to draw him also to jesus . i prais thy h. name , o thou redeemer of israel , for the magnetick power of thy life and doctrin , by virtu wherof men are thus drawn to follow thee , like one link after another in a wel compacted chain . draw me , o lord , we wil run after thee , that as wel by mine exampl as arguments , i may induce others to partake of that blessedness which those happy 〈◊〉 enjoy who are admitted to convers with thee , 〈◊〉 believing thou art he of whom the lord spake unto his servant moses on this wise , i wil rais them up a prophet from among their brethren , like unto thee , and i wil put my words into his mouth ; and whosoever wil not hearken unto my words which he shal speak in my name , i wil require it of him . §. 3. o b : jesus , becaus thou saidst unto nathanael , i 〈◊〉 thee under the figg-tree , he , that had lately questioned , can there any good 〈◊〉 com out of 〈◊〉 ? did believ and confess , thou art the son of god , thou art the king of israel ; 〈◊〉 〈◊〉 thou wast pleased to encorage and confirm with a promise that he should see greater things than these ; making this plain declaration of what sort they should be , uerily , verily , i say unto you , hereafter ye shal see heven open , and the angels of god ascending and descending upon the son of man. i magnify thy name , o thou tru jacob's ladder , in whose person heven and earth are united ; for whose sake the celestial spirits minister to the saints who shal be heirs of salvation ; and by whose order they either vouchsafe us their hevenly aid and protection , or withdraw its sacred influence from us . lord , wheras thou sawest nathanael , before that philip called him , when he was under the fig-tree , and ( which is yet a greater miracl ) didst discern his heart before thou hadst seen his face ; make me always apprehensiv that darkness or distance hideth not from thee , who knowest my downfitting and mine up-rising , and understandest my thoughts afar off ; til the awful consideration of thine omnipresence render me an israelite indeed , in whom is no guile . and , i beseech thee , let these early manifestations of thy divinity so quicken and confirm my faith in thee , that thou maist go on to reward thine own gifts in me with greater graces , til my present knowledg of thy sacred person and saving office be crowned and compleated with that unspeakabl priviledg reserved for the sons of god when it doth appear what they shal be , for then we shal see him as he is . §. 4. when these good men had seen and spoken with the lord , it seems som ( if not all ) of them soon after left him ; and tho his first conference with them laid a sound foundation of faith in their hearts , yet it restrained not their hands from returning to their former occupations : i prais and magnify thy name , o christ , for graciously dispensing with thy servants necessities , wherby thou hast given us a satisfactory intimation , that to believ in thee as a privat discipl is not at all inconsistent with the honest prosecution of our secular emploiments ; thy wisdom & justice having made it our christian duty as wel as liberty to be diligent in the business of our lawful callings . however , let me never ( i earnestly beseech thee ) yield mine ear to be bored in the servil drudgery of any anxious cares or useless vanities of this present world , having once found thee whom my soul loveth . cap. iii. of his turning water into wine . §. 1. the mother of iesus being at a marriage which was in cana of galilee , both iesus was called and his discipls to the marriage , where the lord of eternal purity did not only honor the wedding with his : sacred presence but also supply the wants of the nuptial entertainment with 〈◊〉 that was made wine ; and that in a very liberal proportion , far beyond the stint of a niggardly spirit , for there were six water-pots of stone , containing two or three firkins apiece , which he caused them to fill up to the brim with water , and then bid them draw out thence for the use of the guests ; wherof when the ruler of the feast had tasted , not knowing whence it was , he gave the bride groom this publick commendation , saying unto him , evry man at the beginning doth set forth good wine , and when men hav wel drunk , then that which is wors ; but thou hast kept the 〈◊〉 wine until now . i prais and magnify thy n●me , o christ , the inexhaustibl fountain of goodness , for this beginning of miracls which thou 〈◊〉 in cana of galilee , wherin thou hast at once so convincingly manifested forth thy glory that thy discipls believed on thee , and withal set a mark of honor as wel on the married as the virgin state of life . i beseech thee , bless and sanctify all persons joined in holy wedlock ; visit them with thy supernatural grace and power ; turn their water into wine ; change their natural desires into divine affections ; exalt their sensual pleasures into spiritual delights ; and refine their transitory enjoiments into an eternal inheritance ; that by growing up from strength to strength in mutual lov and joint devotion , their last days may be their best . §. 2. when the mother of jesus said unto him , they 〈◊〉 〈◊〉 〈◊〉 , couching under that brief intimation a tacit request for the supply of what they wanted ; jesus saith unto her , woman , what 〈◊〉 i to do with thee : mine hour is not yet com : as if by such a slighting answer he seem'd to check her pretended interposition and authority in the matters of his mediatorship , which som blind 〈◊〉 hav since endevored to persuade the world is her undoubted right . i prais and magnify thy h. name , o my sole mediator and advocat , for giving us this covert yet very intelligibl expression of thy fore-sight and dislike of that idolatrous copartnership with the holy trinity , wherunto the inordinat devotion of some superstitious christians hath erroneously exalted and inshrined thy virgin-mother , in these later and more corrupt ages of thy church . lord , i beseech thee , inlighten my soul with such a discreet and tru distinction between the honor or respect i may justly bear to thy earthly mother , or any other of thy saints enrolled in heven among the spirits of just men made perfect , and that homage and adoration which i am bound to pay unto thy self in the unity of thy hevenly father and the eternal spirit ; that while i commemorat the grace thou hast conferred on her , whom thy h. angel hath authorized us to call blessed among women , i presume not to rob god of his peculiar honor , who declares expresly , i wil not giv my glory unto another . and herein i shal best comply with that advice which she her self gave to the servants that attended on this nuptial solemnity , whatsoever he saith unto you , do it : for , thence we may rationaly infer , that our resolved and activ obedience to thy divine commands is much more likely to gratify her holy soul in heven , than any irregular expression of religious worship unwarrantably tender'd to her self on earth . cap. iv. of his acts at the first passover . §. 1. after this he went down to capernaum with his mother , his brethren and discipls , but they continued there not many days ; for the jews passover was at hand , and therefore jesus went up to jerusalem , where finding those that sold oxen , and 〈◊〉 , and dovs , and the changers of mony , sitting in the templ , he made a scourge of small cords and drove them all out thence , 〈◊〉 out the changers mony , and overthrew their 〈◊〉 ; saying unto them , take these things hence : i prais and magnify thy name , o lord of hosts , thou mighty god of sabaoth , who , for the more publick and notabl declaration of thy power , didst signalize the very commencement of thy ministerial function by purging thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 authority , from 〈◊〉 gross prophanation of those 〈◊〉 made it an hous of 〈◊〉 ; which was an act so extraordinary as gave thy 〈◊〉 occasion to 〈◊〉 that it was written , the zeal of 〈◊〉 〈◊〉 hous hath eaten me up : may all places religiously set apart for thy worship be ever 〈◊〉 in a venerabl manner , i beseech thee , and in thy sanctuary let evry man speak of his honor that dwels there ; that when we 〈◊〉 upon thee , o god , in the midst of thy templ , our hearts being 〈◊〉 from all sacrilegious thoughts of secular negotiations , which like a cage of 〈◊〉 〈◊〉 are apt as wel to 〈◊〉 as keep a place in thy holy habitation , the templ of thy more especial presence may be ( as it ought ) a hous of prayer , not a den of thievs . §. 2. most h. jesus , when the 〈◊〉 , 〈◊〉 thou 〈◊〉 these things , questioned 〈◊〉 authority , saying , 〈◊〉 〈◊〉 〈◊〉 thou unto us ? thou 〈◊〉 briefly make answer unto them , 〈◊〉 this templ , and in three days 〈◊〉 〈◊〉 rais it up . i celebrat thy sacred name , for the hidden mystery and yet most undoubted truth couched in this thy prudent reply ; which became easily intelligibl when thou wast risen from the dead , after that both jew and gentil had employ'd their utmost power and malice to destroy thee ; for , then thy discipls not only remembred that thou hadst said this unto them , but they 〈◊〉 understood that to be spoken of the templ of thy body , which the 〈◊〉 misapplied to their material templ , in the building wherof forty and six years were elapsed . i humbly beseech thee , o lord , that the actual accomplishment of all thy mysterious yet most infallibl predictions may so enlighten the understanding of thy discipls in this later age of thy church , as to engage our faith with no less efficacy than it did that of thy primitiv followers , who hereupon believed the scripture and the word which jesus had said . §. 3. o b. jesus , tho many 〈◊〉 in thy name , when they saw the miracls which thou didst in jerusalem at the 〈◊〉 , in the feast-day ; yet didst not thou commit thy self unto them , becaus thou knewest all men : i glorify thy great name , for this eminent expression of the divinity of the son of man , who was so far abov the necessity of depending or relying on the faithless or feebl generation of adam , that he 〈◊〉 not that any should testify of them ; for he knew what was in man , even while he vouchsafed to be conversant with them upon earth in the likeness of men. i humbly beseech thee , o christ , let the same spirit which rested upon thee be my comfort and support , that from 〈◊〉 i lean not on any child of man , for there is no hope no help in them , but fully settl my whol trust in god , and commit the keeping of my soul to him in wel-doing , as unto a faithful creator . and further teach me , by this thine instructiv exampl , so much discreet caution , both in my dealings with men , as may prevent the betraying of my self to their deceitful practices , and in my deportment towards god , as may ever express me duly sensibl of 〈◊〉 omniscience . cap. v. of his conference with nicodemus . §. i. when a man of the pharisees , named nicodemus , came to thee o jesus by night , with a privat acknowledgment of thy sacred mission and unparallel'd miracls , which he wanted the corage to avow in publick , thou wast gracioufly pleased ( without upbraiding either his infirmity or ignorance ) to discours the mysteries of regeneration to him in such a new and unheard-of manner as far exceeded the knowledg of any master of israel : i prais thy h. name , for all the profound and singular excellencies of thy hevenly doctrin , wherby we know thou art a teacher com from god ; and for that convincing method thou hast made use of to confirm it , which was of force enough to make a ruler of the jews confess , no man can do these miracls that thou dost , except god be with him . tho the laws of nature do not allow a man to be born when he is old , or enter the second time into his mother's womb ; yet , by the power of thy grace , let me ( i beseech thee ) 〈◊〉 born agen , not of water only , but of the spirit too ; that as i am naturally flesh born of the flesh , so i may becom really spirit born of the spirit , and be therby qualified both to 〈◊〉 and to enter into the kingdom of god. §. 2. o most holy and hevenly doctor , who didst represent to nicodemus the unaccountabl yet apparent motions of the h. ghost in the mysterious regeneration of evry one that is born of the spirit , by this apt similitude , the wind 〈◊〉 where it listeth , and thou hearest the sound therof , canst not tell whence it cometh and whither it goeth ; which drew him that was learned in the matters of the law to own his ignorance in the method of the gospel , by putting this question , 〈◊〉 can these things be : i magnify thy glorious name , for speaking that thou dost know , and testifying that thou hast seen , tho we receiv not thy witness . i earnestly beseech thee , o jesus , how backward soever thou findest us to believ when thou hast told us earthly things , vouchsafe to tell us of hevenly things , and to exhibit as wel the powerful efficacy of thy whol doctrin as the indisputabl truth of the most abstruse parts of it , help thou our unbelief : that , notwithstanding my inability to satisfy my self or others how the birth from abov is wrought in my heart , yet i may palpably evidence to the whol world , both in word and deed , what it is to be a new creature , and make it appear that the spirit of god hath breathed upon my soul , tho i cannot determin the precise time nor describe the exact manner of his graciousoperation . §. 〈◊〉 . o thou son of man which art in heven , whither no man hath ascended up but he that came down from thence ; who , to convince us that whatever thou hast suffer'd upon earth was of thine own voluntary resolution and praescience , didst expresly foretel as wel the particular circumstance as the gracious design of thy death , in these plain tearms , as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up ; that whosoever believeth in him should not perish , but hav eternal life : i prais and magnify thy name , becaus god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but hav everlasting life . i humbly beseech thee , o jesu , since god sent not his son into the world to condemn it , but that the world throu him might be saved , establish my soul in this faith , and qualify me for that happy end of it by an unblamabl conversation , that impiety may not temt me to infidelity and unbelief consign me to damnation : for , ( as thy unerring truth assures us ) he that believeth not , is condemned already ; the preposterous occasion of the guilt being justly applied to aggravat and ascertain the condemnation , that light is com into the world , and yet men loved darkness rather than light , becaus their deeds were evil ; for , evry one that doth evil hates and shuns the light lest his deeds should be reproved ; wheras he that doth truth , who rightly believs and acts according to the principls of a sound faith , cometh to the light , wherby his deeds may be made manifest that they are wrought in god. cap. vi. of his baptizing in judea , and the dispute that arose therupon between st. john's discipls and the jews . §. i. after these things , the h. jesus and his discipls came into the land of judea , where he tarried with them baptizing . prais thou the lord , o my soul , for perfecting the design of s. john's baptism by the succeeding administration of thine , even whilst he was also 〈◊〉 in enon near to 〈◊〉 , becaus much water was there ; giving us therby a tacit yet significant intimation of thy forwardness to prosecute the work of our redemtion , which would rather shorten the night by the hasty approach of thy day of grace , than 〈◊〉 the rising of the sun til the setting of thy morning-star , for , 〈◊〉 was not yet cast into prison . i humbly implore thee , o christ , let us draw near unto thy 〈◊〉 ordinances with a tru heart , in ful assurance of faith , having our hearts sprinkled from an evil conscience as wel as our bodies washed with pure water : and , oh! that whol rivers of waters might be employ'd and 〈◊〉 for the baptizing great multitudes of 〈◊〉 from amongst all nations , and kindreds , and peepl , and tongs throu out the world , to accomplish the number of thine elect and hasten thy kingdom . §. 2. upon this occasion there 〈◊〉 a 〈◊〉 between som of john's discipls and the 〈◊〉 , about purifying ; and they came unto 〈◊〉 , saying , 〈◊〉 , he that was with thee beyond 〈◊〉 , to whom thou 〈◊〉 witness , behold , the same 〈◊〉 and all men com to 〈◊〉 . wherupon thy servant john gave this further testimony 〈◊〉 thee , o jesus , publickly confessing in the audience of the peepl , 〈◊〉 your 〈◊〉 〈◊〉 me witness that i said , i am not the christ , but that i am sent before him . he that hath the bride is the bride-groom ; but the friend of the bride groom , which standeth and heareth him , rejoiceth greatly becaus of the bride-groom's 〈◊〉 : this my 〈◊〉 therefore is fulfilled . he must increas but i must decreas : for , he that cometh from 〈◊〉 is abov all ; and altho he that is of the earth is earthly , and speaketh of the earth , yet he that cometh from 〈◊〉 , what he hath seen and heard , that he testifieth , tho no man receiv his testimony . but he that hath received his testimony hath set to his seal that god is tru : for , he whom god hath sent , speaketh the words of god ; which we may boldly rely upon , in regard god giveth not the spirit by measure unto him : nay , the father so loveth the son that he hath given all things into his hand ; and resolvs our fate shal be according to the faith we bear him ; for , he that believeth on the son hath everlasting life ; wheras he that believeth not the son , shal not see life , but the wrath of god abideth on him . i adore thy sacred name , o thou whom my soul loveth , for the great understanding this thy servant had touching the knowledg of thine eternal god-head , and the whol mystery of thine everlasting gospel , which he hath thus clearly expressed in this his excellent sermon left upon record for my instruction . lord , i. beseech thee , since a man can 〈◊〉 nothing except it be given him from heven , 〈◊〉 such a measure of thy spirit , and the grace he conveys from 〈◊〉 into the hearts of the faithful , possess and affect my soul , that i , in communion with thy servant john , may likewise rejoice in hearing the bride-groom's voice audibly utter'd in his holy word , and be ravished with delight in the privat contemplation of the happy union solemnized between my lord christ and his spous the church : so as at last thou mayst vouchsafe to admit me into the fulness of that 〈◊〉 which doth attend the marriage of the lamb , and impart unto me the interest and affection of a friend in the consummation of thy glory , which wil qualify me as wel to taste of the pleasures as congratulat the perpetuity of thine eternal lov. cap. vii . on the imprisonment of st. john the baptist. §. 1. o my only-wise god and savior , who , to render thy messenger s. john the more conformabl to the author and finisher of that faith which he was sent to usher in by his ministry , didst permit herod the tetrach to lay hold on him , and , having bound him , shut him up in prison , that he might as wel be a precedent of thine undeserved sufferings as the precursor of thy divine person and doctrin : i prais and magnify thy name , for that undaunted freedom wherwith this thy servant reproved the vices of the greatest , not fearing to assert the truth and obligation of thy holy commandments even before kings ; for , john said unto herod , it is not lawful for 〈◊〉 〈◊〉 hav thy brother's wife . i humbly beseech thee , o jesu , let the just reproofs which thy ministers impartially denounce against all ungodliness and unrighteousness of men , engage me to unfeigned repentance in obedience to the authority of thy h. word , instead of provoking me to any impious design of revenge in compliance with my own unhallowed lusts and passions : and enabl them and me so to follow the doctrin and practice practice of this first preacher of the gospel , that after his exampl we may constantly speak the truth , boldly rebuke vice , and patiently suffer for the truth 's sake , whatever loss either of life or liberty ensu therupon . §. 2. o thou protector of thy saints , from whose restraining power it came to pass that tho 〈◊〉 had therfore an inward 〈◊〉 against thy servant john , and would hav killed him , but she could not : i bless and prais thy name , for those effectual and yet invisibl means wherby thine almighty arm doth curb the power and check the projects of the ungodly and malicious , who would fain do mischief to the faithful witnesses of thy 〈◊〉 truth ; and in particular , for that tacit aw and reverence which the unreprovabl life and doctrin of thy holy ones doth inevitably fix upon the minds even of those that hate both their persons and reproofs ; for , herod feared iohn , knowing that he was a just man and an holy , and did not only save but observ him , which he sufficiently expressed in that he did many things when he 〈◊〉 him , and heard him gladly . lord , accompany the ministration of thy h. ordinances with such an influence of thy hevenly grace as may not only win our liking , but engage our lov too , that what we rejoice in for a time we may be delighted with for ever : and let that esteem which the unblamabl deportment of persons eminently religious and exemplary hath generally obtained in the world , be a powerful encoragement 〈◊〉 our imitation of their laudabl qualities ; so that those things which 〈◊〉 venerabl , lovly , and of good report , may engage us to virtuous and godly practices at least throu the forcibl bent of our nativ inclinations , in case whatsoever things are tru , just , and pure , fail of their du influence upon the account of thy 〈◊〉 authority : for , even such as think not on these things becaus of any virtu , yet are commonly render'd more considerat if there be any prais . cap. viii . on our savior's conference with the woman of samaria . §. 1. now when iesus 〈◊〉 heard that iohn was 〈◊〉 into prison 〈◊〉 departed into galilee ; but before he left iudea , the lord knew how the pharisees had heard that iesus made and baptized 〈◊〉 discipls than iohn , tho he himself 〈◊〉 not . i prais and magnify thy sacred name , o my meek and prudent savior , for setting us this instructiv exampl , which doth at once direct and authorize us to flee from such dangers as may prov injurious either to the body or the mind . lord , when persecution ariseth , endu me with the seasonabl prudence to make a timely retreat from the impendent storm that threatens to invade my life or liberty , yet accompanied with an unmovabl resolution to part with either , rather than relinquish the practice of that piety which becoms a christian : for , i may change my place , tho not my principls ; nay , a discreet caution in quitting the one may be a necessary and succesful means to preserv the other inviolabl ; and he that retires from the insinuating temtations unto pride or vain-glory , which the getting of a name in the 〈◊〉 is apt to occasion , may wel be esteemed a no less pious and discerning soul than he that withdraws from the rougher hardship of a 〈◊〉 , since this can only confine the body , wheras that may also contaminat the mind . §. 2. the h. jesus , in his way from judea into galilee , cometh to a city of samaria ( which he must 〈◊〉 go throu ) called sychar ; and being wearied with his iourny , about noon , he sat on iacob's well which was there , not far from the parcel of ground that the patriarch gave to his son ioseph . i adore and prais thy name , o christ , for submitting to the toil and labor of this our flesh subject to weariness , wherin thou hast not only conformed to the common infirmities of a man , but even to the very form of a servant , walking on 〈◊〉 from one place to another , tho evry beast of the forrest is thine and the cattl upon a thousand hills , while the great ones of the earth are carried in state and ease upon their chariots or horses ; to assure us that as wel by experience as compassion thou art touched with the sens of their wants who hav been hungry and thirsty til their soul fainted in them . let me not therfore repine at my scant allowance of outward conveniences , while my wealthy neighbor's cup o'rflows , and his tabl is spred with all the gustful rarities of art and nature , but rest content and thankful under the dispensations of that providence which feeds me with food convenient for me ; remembring that thou o iesus hadst occasion to ask a woman of samaria to giv thee drink , to reliev thy thirst ; thy discipls being gon away at the same time unto the city to buy meat , for the redress of thine hunger . §. 3. when she put the question , how is it that thou being a iew askest drink of me who am a woman of samaria ? the b. iesus answer'd her , if thou knewest the gift of god , and who it is that saith to thee giv me to drink , thou wouldst hav asked of him and he would hav given thee living water . i glorify thy name , o thou inexhaustible fountain of goodness , for thus manifesting thy self greater than their 〈◊〉 iacob who gave well to his posterity and drank therof himself . lord , instead of questioning whence thou hast that living water , as the woman did , seeing thou hadst nothing to draw with out of that deep well ; let me ( i beseech thee ) thirst after and be satiated with that water which whosoever drinketh of shal never thirst , that i may taste and see how gracious the lord is in fulfilling that request of hers unto my soul , sir , giv me this water that i thirst not ; so as to pass this thy promise into an experimental truth , that it shal be in me a 〈◊〉 of water springing up into everlasting life . and , to evidence the power of thy grace dwelling in my heart by faith , make it issu out thence into such wholsom streams of universal charity as may write a practical comment on that text of thine apostle st. paul , there is neither greek nor jew , circumcision nor uncircumcision , barbarian , scythian , bond , nor free ; but christ is all and in all ; since thou hast broken down the middl wall of partition between us , having abolished the enmity , not only by thy death but in thy life ; thine exampl as wel as precept engaging us to lay aside those distinctions wherby schism and faction curtail our kindness and hinder our mutual edification . and tho unnecessary conversation with leight or scandaious persons is to be industriously avoided and very warily admitted , yet when a just occasion or accidental providence brings a vicious person into my company , let me rather improv the opportunity to reclaim an offendor , than be deterr'd from using my best endevor to save a soul from death , throu the shame or fear of being censured a friend of publicans and sinners , as thou my lord and master hast often been ; who like a merciful physitian wouldst rather inspect our very corruptions than neglect the cure even of a lascivious harlot , such as this samaritan seems to be : for , when thou didst bid her , go , call thy husband , and she replyed , i hav no husband ; thou couldst tell her , in that thou saidst truly ; for , thou hast had five husbands , and he whom thou now hast is not thy husband : implying , that in case he were husband to some other , she lived in adultery ; if not , yet she lived in fornication with one not espoused to her self . §. 4. this particular discovery of the privat transactions of her own life , made by one that was wholy a stranger both to her country and person , induced the woman to confess unto him , sir , i perceiv that thou art a prophet , and on that consideration , she enters upon the debate of a publick controversy which had been so violently maintained between their two nations , that the iews would hav no dealings with the samaritans ; supposing a person so extraordinarily qualified , very fit to decide the matter in dispute , which she states thus , our 〈◊〉 worshipped in this mountain , and ye say , that in ierusalem is the place where men ought to worship . i prais thy holy name , o thou reconciler of the world , not only for asserting the truth of the jewish church and the error of the samaritan , in this thy positiv reply , ye worship ye know not what ; we know what we worship ; for salvation is of the iews : but likewise , for opening a way unto their reconciliation , and removing the occasion of the difference , by saying unto the woman , believ me , the hour cometh and now is , when ye shal neither in this mountain , nor yet at ierusalem , worship the father ; but the tru worshippers shal worship the father in spirit and in truth . lord , since thou hast no longer , confined thine adorers to attend thy service in one determinat place , but dost will that men pray evry where lifting up holy hands , i humbly beseech thee , let this our christian 〈◊〉 engage us to the more hearty and sincere attendance as wel on thy publick ordinances as our privat offices of religion , remembring that god is a spirit , and they that worship him , must worship him in spirit and in truth ; for the father seéketh such to worship him . §. 5. the woman , being hereby convinced of her error , the better to express her readiness to embrace the further revelation of the gospel , saith unto him , i know that messias cometh which is called christ ; when he is com , he will tell us all things . i celebrat thy gracious name , o iesus , for saying unto her , i that speak unto thee , am he. with what plainness dost thou own the truth and power of that thine office to this alien , nay , enemy , to the commonwealth of israel ; which thou didst with so much care reserv from the notice of thine own peepl ? the mystery which thou didst couch under obscure parabls and 〈◊〉 sayings in thy many publick sermons to them , thou hast clearly unvailed in one short and plain expression to this samaritan . o the depth of the riches both of the wisdom and knowledg of god! how unsearchabl are his judgments , and his ways past finding out ! my gracious god , since thou hast thus reduced into practice what thou hadst long before professed to thy servant moses , i will have mercy on whom i will hav mercy , i humbly beseech thee , hav compassion on my soul , and vouchsafe to make thy self effectually known unto me , who am wors than a samaritan by nature , a sinner of the gentils in conversation . §. 6. as soon as thou , o christ , hadst given her this open evidence and acknowledgment of thine office and authority ; the woman ( as having forgot her corporal necessities , and tasted the grant of the request she had made unto thee , sir , giv me this water that i thirst not , neither com 〈◊〉 to draw ) left 〈◊〉 water-pot and went her way into the city , and 〈◊〉 to the men that-lived in her neighborhood , com and see a man which told me all things that ever i did : is not this the christ ? i magnify thy name , for the communicativ virtu of the christian-faith , and the gradual propagation of thy gospel therby : many of the samaritans of that city having believed on thee , for the saying of the woman which testified , he told me all that ever i did . let those apparent notices of thy will , o my god , which hav enlightned mine understanding and engaged mine affections in the profession of the tru faith , render me zealous and succesful in publishing those sacred truths wherof i my self am convinced , that i may becom an happy and industrious instrument to promote thy glory and the good of others , whether they be my brethren and neighbors in the flesh , or not ; since throu him who came and preached peace to us which were afar off , as wel as to them that were nigh , we are no more strangers and foreiners , but are made capabl of becoming fellow citizens with the saints and of the hous-hold of god , by being built upon the foundation of the apostls and prophets , jesus christ himself being the chief corner-stone . §. 7. in the mean while , his discipls , who were newly returned with the provisions which they went unto the city to buy , and marvelled that he talked with the woman , prayed him saying , master , eat : but he said unto them , i hav meat to eat that ye know not of . i prais and magnify thy name , o jesus , becaus , ( wheras thy discipls were apt to mistake thy words in a carnal sence , as appears by their questioning one with another , hath any man brought him ought to eat ? ) thou hast fully explained the spiritual meaning therof by this thy gracious declaration , my meat is to do the will of him that sent me , and to finish his work. o hevenly father , create in me ( i beseech thee ) the same mind which was in thy son christ jesus ; that i also may prefer doing good in my generation before my necessary food , and esteem the performance of those things which are agreeabl to the will of thy holiness my chief repast and satisfaction ; such acts of obedience and charity being capabl to 〈◊〉 my soul unto everlasting life ; while the daily bread which my body stands in need of doth perish in the using . §. 8. o lord of the univers , all the nations of the earth are thy fields , wheron thou requirest thine apostls and ministers to lift up their eys and lock ; and they are white already to hatvest ; i giv thee thanks and prais , becaus he that reapeth , 〈◊〉 wages and gathereth fruit unto life eternal . as my fleshly eys behold the fields of corn before my face , lord enabl me to view other fields far more excellent and glorious with the ey of faith , even all the cities and kingdoms of the world ready to be gathered into thy barn : and let the hopes of such desirable wages engage my utmost industry to further the welfare of souls , for which we , upon whom the ends of the world are com , hav abundant encoragement ; for , other men labored , and we are enter'd upon their labors , whatsoever christ our lord and his h. apostls hav don or suffer'd for the promulgation of the gospel , redounding to our advantage and instruction , be it improvabl either to our own soul's health or to make us instrumental for the salvation of others : so that in us that saying provs tru , one 〈◊〉 and another reapeth ; and the benefit is so equally conveyed throu out all the members of christ's body the church in all ages , that both he that soweth and he that reapeth may rejoyce together . §. 9. when the samaritans went out of the city and were com unto him ; upon their request that he would tarry with them , he abode there two days . i adore thy saving name , o jesus , for this thy gracious condescension and the powerful effect of thy presence among them , many mo having believed becaus of thy word ; who said unto the woman , now we believ , not because of thy saying : for , we 〈◊〉 heard him our selvs , and know that this is indeed the christ , the savior of the world. tho thy spous , o christ , which is the church of the living god , the pillar and ground of truth , by the catholick profession of thy gospel givs so rational an invitation to the apostat world as is persuasiv enough to win many proselyts to enter into the communion of saints upon a general conviction ; yet when , throu the personal experiment and participation of thy saving ordinances , they are once enl ghtned and hav tasted of the hevenly gift , the good word of god , and the powers of the world to com , they no longer rely upon the bare credit of thy church , but are established in the faith by the full persuasion of their own conscience . let me not therefore at any time content my self with hearing the operations of thy grace or the demonstration of thy power reported at second hand , but make my personal address to the ministry of thy word and sacraments , that having heard thee my self , my soul also may know experimentally , that thou art indeed the christ , the savior of the world. cap. ix . of his departure into galilee , and his reception there . §. 1. now after two days he departed thence , and went into galilee : not directly unto his own city nazareth ; for , iesus himself testified , that a prophet hath no honor in his own country ; but he came again into cana of galilee where he had made the water wine . i prais and magnify thy name , o my gracious redeemer , for this prudential dispensation of thy ministry , not brooking to mis-spend thy doctrin and miracls upon such as would render them useless by their neglect or dis-esteem ; but directing the labors of thy lov to those who , by having du regard therunto , were most likely to reverence thy person and reap the intended benefit of thy marvellous works : for , when thou wast com into galilee , the galileans of those parts received thee , having seen all the things that thou hadst don at ierusalem , for they also were there at the feast . lord , let not any prejudice of familiarity , which commonly breeds contemt ; or envy , which unreasonably surmiseth the advancement of our equals or acquaintance insupportabl ; or foolish custom , which is apt to set an higher valu upon any forein unknown commodity than on the more useful product of our own growth and neighborhood ; hinder my paying the du respect or making a religious improvement of those gifts and graces wherwith thou shalt think fit to qualify any of my country-men or fellow-citizens to do good in his generation . and render ( i beseech thee ) the manifest evidences of thy grace no less effectual at this day to creat in me that esteem and reverence which is du to thee in thy members , than the supernatural operations of thy power , exhibited before their eys in former times , were available to prepare a way for thine honorabl reception among the galileans ; that receiving those who bear thine image , as wel with a glad heart as a cheerful aspect , thou mayst think or make me worthy of thy beätifick presence for ever . cap. x. of his healing the son of a certain nobl-man . §. 1. when a certain noblman , whose . son was sick , at capernaum , heard that iesus was com out of iudea into galilee , he went unto him and besought him that he would com down and heal his son ; for he was at the point of death . then said iesus unto him , except ye see signs and wonders ye 〈◊〉 not believ : wherin he did only delay , not deny , the desired answer to his request reflecting on the gross infidelity of his countrymen together with the great end for which his miracls were wrought ; for , as soon as the nobl man repeated his petition in these tearms , sir , com down ere my child dy , the holy iesus made him this gracious reply , go thy way , thy son 〈◊〉 . i prais thy sacred name . becaus the man believed the word that thou , o iesus , hadst spoken unto him , wherof he gav an evident demonstration in that he went his way , as fully satisfied and contented in the assurance of thy goodness and power . let not ( i beseech thee ) the transitory affairs of this decaying body take up all my thoughts , but make me deeply affected with the future state and eternal concernments of my diseased soul : i confess my hope is weak , my charity faint and heartless , and my faith welnigh dead , without those works by which it should be made perfect . lord , com down and heal my spiritual infirmities ; say unto me , thy soul liveth , with that word of power which is abl to revive all its faculties to their du use and vigor . and , tho thou defer to grant the request of my lips , yet wil i 〈◊〉 make my prayer unto thee , and wil look up , until thou hav mercy upon me . §. 2. his servants that met him as he was going down , having told him , thy 〈◊〉 liveth ; hr enquired of them the 〈◊〉 when he began to amend : and they said unto him , yesterday at 〈◊〉 seventh hour the fever 〈◊〉 him . so the father knew it was at the same hour in which 〈◊〉 had said unto him , thy son liveth . i prais and magnify thy name , o christ , for this exact notice of the punctual execution of thine almighty word , and for the saving 〈◊〉 of this 〈◊〉 〈◊〉 that thou didst in 〈◊〉 as wel upon the minds of the sound as the body of the sick. lord , let evry act of power or goodness signalized in thy providence , and each expression of the good pleasure of thy will signified in the word of thy grace , hav the same effect upon me which this had upon the father of the child thus supernaturally recover'd , who himself believed , & brought his whol hous unto the obedience of faith ; that not only the hot-fitts of my irregular passions may be quencht or prevented , but my personal convictions may likewise becom so exemplary and persuasiv to all my relations as to render old joshua's pious resolution both our practice and priviledg , as for me and my hous we wil serv the lord. the end of the second 〈◊〉 books lately printed for and sold by w. crooke . 1. the protestant religion the safe way to salvation , together with the apostolical institution of episcopacy . as also nine sermons on special occasions , by william chillingworth , m. a. oxford , the fifth edition : to which is added , mr. chillingworth's reasons against popery , 〈◊〉 . 2. a discourse about conscience , relating to the present differences among us in opposition to both 〈◊〉 of popery and fanaticism in quarto , price 6 d. 3. an introduction to the sacrament , or a plain and safe way to the holy communion table , being an instruction for the worthy receiving the lord's supper ; collected for , and familiarly addressed to every particular communicant , by l. addison , d. d. dean of lichfield , and arch-deacon of coventry . 〈◊〉 twelves in a great print , 1 s. bound plain . in 24 o fitted for the pocket , 6 d. bound plain , and 1 s. gilt on the back ; many ministers buy dozens of this small book to distribute to their parishioners . 4. two sermons of mr. maningham's ; the one before the lord mayor of london , the other at st. marie's in oxford before the university , quarto . 5. two sermons of g. hascard d. d. and dean of windsor , the one preached on the fifth of november , the other before the lord mayor of london , quarto . 6. the compleat sollicitor , entring-clerk and attorney , fully instructed in the practice , methods and clerkship of all his majestie 's courts of equity and common-law , superior and inferior as well those at westminster and in the city of london , as elsewhere throughout the kingdom of england , octavo , price bound 3 s. 6 d. 7. compendium geographicum , or a more exact plain and easie introduction into all geography than yet extant , after the latest discoveries and new alterations , with two alphabets of ancient and modern places , by p. chamberlayn , price bound 1 s. 8. the present state of the jews , wherein is contained an exact account of their customs , secular and religious , &c. by l. addison , d. d. dean of lichfield , and arch-deacon of coventry , twelves , price bound 1 s. 6 d. 9. french intriques , or the history of their delusory promises , since the pyrenean treaty , printed in french at cologn , and now put into english , price bound 1 s. 10. the first estate of 〈◊〉 , shewing all the designs that impostor had to carry on and settle the turkish religion , written by l. addison , d. d. dean of lichfield and arch-deacon of coventry , octavo . 11. the works of homer , viz his odysses and illiads , with his life , 〈◊〉 into english by t. hobbes , in twelves , price bound 〈◊〉 s. 12. the court of curiosity , being the most curious fortune book ever extant , answering more than double the questions , and with more exactness than any other fortune book . with the learnedst , best and most methodical interpretation of dreams that is in english : the third edition , much explained and 〈◊〉 , especially in the fortune book , octavo , price bound 1 s. 6 d. 13. the flower-garden & compleat vinyard together , by w. hughes , twelves , price 1 s. 6. d. 14. moral instruction of a father to his son upon his departure for a long voyage , &c. octavo . 15. the london practice of physick , containing the whole practical part of dr. willis his works in english , price bound 6 s. 16. the grecian story , being an historical poem in five books , quarto . 17. the odes of horace in five books , englished by j. h. esq 18. the bucaniers of america , the second volume , containing their dangerous and bold assaults in the years 1680 & 1681. — printing . notes, typically marginal, from the original text notes for div a63045-e170 pag. 79. 1 sam. 13. notes for div a63045-e640 s. luke 1. 26 , — 79. s. mat. 1. 18 , — 25. s. luke 1. s. luke 1. s. luke 1. s. luke 1. s. luke 1. s. luke 1. s. luke , 2. 6. s. mat. 1. s. mat. 1. s. luke 2. 1 , — 20. s. luke 2. 7 , s. luke 2. s. luke 2. s. luke 2. s. luke 2. s. mat. 2. 1 , 〈◊〉 〈◊〉 . s. mat. 2. 4 , s. mat. 2. 3 , s. mat. 2. 9. s. mat. 2. s. luke 2. 22 , — 38. 〈◊〉 . luke 2. s. luke 2. s. luke 2. s. 〈◊〉 2. s. luke 2. s. mat. 2. s. mat. 2. 15. — 23. s. mat. 〈◊〉 . s. mat. 2. s. luke 2. s. luke 2. 41 , — 50. s. luke 2. s. luke 2. s. luke 2. s. luke 2. s mat. 3 , 1 , — 17. s. mark 1. 1 , — 11. s. luke 3 , 1 , — 18 , 21 , — 23. s. joh. 1. 1 , — 34. s. luke 1. s. mark 1. s. mat. 3. 4 , s. luke 3. 6 , s. mat. 3. 5 , s. luke 3. s joh. 1. 19 , 〈◊〉 . 24 , 28 , s. mark 1. 7 , 8 , s. joh. 1. s. luke 3. s. mat. 3. s. joh. 1. s. joh. 1. 4 , s. mat. 3. s. luke 〈◊〉 . s. joh. 1. s. luke 3. 21 , 22 , s. mat. 3. 16 , 17 , s. mark 1. 10 , 11. s. joh. 1. notes for div a63045-e11420 s. mat. 4. 1 , — 11. s. mark. 1. 12 , 13. s. luke 4. 1 , — 13. s. luke 4. 1 , s. mat. 4. 1 , s. mark 1. s. mark 1. s. mat. 4. 2 , s. luke 4. s. mat. 4. 4 , s. luke 4. 4 , s. mat. 4. s. luke 4. s. mat. 4. 3 , luke 4. 6 , s. mat. 4. s. luke 4. s. mat. 4. s. joh. 1. 35 , — 51. s. joh. 1. s. joh. 1. s. john 1. s. joh. 2. 1 , — 11 , s. joh. 2. s. joh. 2. 5. s. joh. 2. 12 , — 25 , s. joh. 2. s. joh. 2. s. joh. 3. 1 , — 21. s. joh. 3. 2 ; s. joh. 3. s. joh. 3. s. joh. 3. 22 , — 36. s. joh. 3. s. joh. 3. s. mat. 14. 3 , — 5. s. mark 6. 17 , — 20. s. luke 3. 19 , 20 s. mat. 14. s. mark 6. s. luke 3. 〈◊〉 . mark. 6. s. mark 6. s. mat. 4. s. joh. 4. 1 , — 42. s. joh. 4. 3 , 〈◊〉 joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. 43 , — 46 , s. joh. 4. 46 , — 54. s. joh. 4. 〈◊〉 〈◊〉 , 4. an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, 1549-1612. 1605 approx. 119 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16979 stc 3863 estc s114810 99850033 99850033 15216 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16979) transcribed from: (early english books online ; image set 15216) images scanned from microfilm: (early english books, 1475-1640 ; 656:15) an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, 1549-1612. the second edition, vvherein the typographicall falts of the former are amended. [12], 50, [2] p. s.n.], [amsterdam? : 1605. h. br. = hugh broughton. john whitgift was the archbishop of canterbury.--folger shakespeare library catalogue. errata on g4v. some print show-through; some leaves cropped at head. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -descent into hell -early works to 1800. hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an explication of the article κατῇλθεν ἐισ ἁιδου , of our lordes soules going from his body to paradise ; touched by the greek generally ἁιδου , the vvorld of soules ; termed hel by the old saxon , & by all our translations : vvith a defense of the q. of englands religion : to , & against the archb. of canterbury : vvho is blamed for turning the q auctority against her ovvne faith . sundry epistles are prefixed & affixed . by h. br. the second edition , vvherein the typographicall falts of the former are amended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iames , 2 , 1. 1605. to the mighty prince elisabeth by the grace of god qveene of england , france & ireland , defendour of the faith , &c. yovr m. gaue intelligence vnto a gentleman of middelburgh , of a prelates disgracing of my poore self : vvhich thing caused him some sadnes ; & my self more . he demaunded of your highnes no censure touching me : but thinking that he lerned more substance of divinity in a short conference , thē in 64. yeres afore ( as it pleased him to say , ) procured me before i vvas vvare a great stipend to professe yf i vvould : & also vvrote to knovv vvhether you vvould employ me in england or like that elsvvhere others should : & knevv that it vvas against all christianity & the peace of life , to censure any that seeke no prefermēt : vvherby yf they requited like greefe , much disgrace vvould be spred , vvhere amity should beare the svvay . in his grief he replyed vpon the prelate : as vpon one not knovving the seasoning of his tongue in honesty : & , by hinderance of the best paynes for mans good , bent vnto the ruine of the kingdome . your m. best knovveth his vvhole hart , by his letters . the letter of the prelates tongue vvhetted too sharp , he gaue me : to reply for my self , as i thought meetest . the party i knevv by the speach : & shevved him the very syllabes : i think your m. looketh that i should avvnsvver : & not suffer you to be led amysse by him . therfore i vvil first shevv vvhat man i hold most assured to be the reporter : next , vvhat i avvnsvver to his particular speach : by these arguments i gathered that the archb. of cant. vvas the man. by a man of his , the very same speach vvas uttered among some that spake in great thankfulnes for my paynes ; & vvas counted to be il affected vnto the knovvledge of salvation : & he & his family alone are avvonder to the lerned ; noted the only that could not afford me good vvordes ; vvhose penne & tongue ( as they say ) hath caused the vvhole nation , to be better spoken of . your m. may remember vvhat he sayd of the litle book that drevv all the scripture vnto christ . & shevved the vse of every parcell , from the begining to the end : & called thither all kindes of fastern & vvestern opening stil vvhere they erred , euen by them selves : carying half a skore of seuerall most hard & needful studies thither , & examining all auctours not only in their ovvne tongues but by theyr ovvne veyne & course of study . the praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head . vvhere as yf he had studyed 31. y ▪ ever since he vvas doctor , hovv in one speach to shevv him self extremely voyd of all grounds of lerning , & of all conscience for the truth : and of all care vvhose eares to infect vvith atheism , the tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters , & to men , for the marrow of theyr vvisdom : vvhich hold the dignity , though a yonge head vvith old study call them to build in england , far from theyr ovvne countrey : to our glory , & theyrs . this old spech might sone tell , yf any prelate misused your m. eares extremely , vvho the party should be . for hardly vvil one nation bring tvvo of his mind and hart : confident to condemne vvhat he knovveth by his bare latin studies no more thē a babe : & extremely bent to hinder the good of his ovvne religion . the same prelate vvrote vnto the sta●ioners to hinder a commentary of myne vpon daniel : & caused many of them to blaspheme the trueth . vnto vvhom i shevved by d. saravia that he vsed more auctority thē your m. had to lend him . the good of your ovvne kingdome might not be hindered by any auctority . yf he could tell me vvhere i missed i vvould thank him : othervvise , yf he hindered , the vvork should be printed elsvvhere , & him self blamed for hindering your comon good . by d. sarauia he 〈◊〉 me his ansvver : that it vvas better the trueth of daniel vvere hid , then antiquity should be disgraced for missing as in my epistle . vvhether i be to lerne mild vvriting of him , his vvorkes pestered vvith disgraces compared vvith my epistle to the ll. vvil shevv sufficienly . this spirit , & that , uttered to your m. vvill argue one & the same soule : that i may vvel knovv vvhat prelate your m. meaned . daniel cometh forth by the prelates better aduise , & auctorising : & my paynes is dedicated to the ll. of your m. most honorable privy cousel , to be regarded according to the sage honour of your m. governement . they all saving he sent me seueral vvord of special favour : & some of them beleued that i had made the bible as clear as any other book : & sayd that vvhat soeuer i vvould it should be done for me : vvherupon i vvrote a request by a m. of that faculty , that theyr lordshippes vvold move your m. ether to recompense my longe paynes after great old promises , or , to giue me leaue to goe to the king of scotland . thence i had sure promesse of greate recompense vpon bare copies not dedications of my paynes : & singular helpe offred to put forth the bible in such playnnesse , that a vvhol nation might soō understand it : & see the glory & certēty of it . thither i returned avvnsvver : that i vvold no lōgerserve your m. if i vvere not recompensed by fiue monethes end , by the begining of lent. the ll. sent me by d. cesar this ansvver : that they thought my studies not inferiour for iudgemēt in divinity to any in england : & they bade me tell d. cesar vvhat i vvould haue , that he might moue your m. & they further advertise your highnes . i returned my mind : that your m. should be my chooser : & that i vvold like best of that vvhich you appointed for me . thus a mā vvould haue thought that a cōclusiō frō their ll. should not find cōtradictiō from any vvhose voyce , faith , & honour must be in the message sent from thē to me by d. cesar . yet they vvere persuaded that the archb. vvould neuer suffer your m , to see the clear certenty of divinity , bicause you vvould so litle regard his bare latin studies . this theyr mynd vvas shevved me : and vvheras they meant to haue moved your m. to bestovv on me the charge of london ( vvich he meant for d. bācroft ) & this vvas noysed by the clarks of the counsel ; it vvas more talked that the archb. vvould vvork him self any disgrace to hinder my being so nere occasion to open the bible to your self : thus it pleased them to say , & think : in so much that a bacheler of divinity of ripon , vvho knevv the lords purpose for me : & his , against me ; & my resolution vpon his next iniury to leave your governement , vvent to lambeth for good vvil to aduise him better : but he could not haue fit talk vvith him ; by reason that he vvas moved by some other , to some heate , and afore he could goe again to him , he brak out as it vvas expected . this shevveth most certenly vvho the prelate should be . for as this dealing is stranger then lightly should befala man of natural reason , though all honesty vvere set asyde : so the same man should be the likest to embreath into your m. the speach so deadly condemned by the gentleman vvhom you made iudge of that vvhich you bad s. iohn st. vvrite vnto him . that your m. may better mark the strange contemt of trueth in the archb. & his boldenes in other matters , as that , vvhich the spech mentioned , vvas censured : i must briefly tell against vvhat dealings he brake out openly . as i vvayted , vpon the ll. leasure , to move your m. for me , in sad vvether of vvinter , i vvas vehemently requested by lerned & zealous christians to assemble the people , by my preaching , to pray for better vvether . vvhich vve & others prayed for , & obteyned : & many marked the meanes , & the event . in those sermons i chose scriptures to open , vvhich latin oryet greek studies never opened ; being so very familiar to all hebrevves , that none of the apostles age & nation vvold stagger in them . s. stephens oration act. 7. is of this tenour : speaking in the prophetes skill vsual in repetitiōs , flovving vvith matter vvhich maketh england , & al vniversities blame the text , or brede vnsavery expositions : & that vvhere the speach is fullest of heauenly vvisdome . him i expounded to the hearers confort : that they might better like of your governement , for that in your dayes scripture vvas more cleared then 1500. yeres afore . and those poinctes i had printed afore to your m. & found great thankes then , from zurick , the french , dutch , denmark , scotland , & others . and yf it please your highnes to try your archb. lerning , i dare assure you that all his latin studies vvill never expound s. stephē : to tell vpō vvhat lavv of moses he vvas called into iudgement : by vvhat relation to scripture the miracle of his face vvas to be like an angels : hovv he frameth calling of abraham from vr . hovv iacobs family can have 75. soules , & but 70. in moses : hovv the speach of the burial in abrahams purchase can be true : by vvhat ground he affirmeth that the patriarches bones vvere caryed out of egypt , & buryed in sychem : & hovv our enemies graunt this true ▪ likevvise for moses age of 40. yeres in pharoes court : vvhat vvarant he had : vvhat authours allovvable to all ievves vve haue for that : hovv rempham can stand in amos , a propre name : vvhere the text is chiun : & babylon for damascus , by the like vvarrant : & to vvhat poinct of his accusation his oration belongeth : & vvhy he endeth in solomons temple : & vvho but he sayd that vr vvas in mesopotamia : or vvho but philo the greek sayd thad abraham vvas called after his fathers death . a doctor that fayleth in any of these poincts vvill disgrace the first martyrs apologie : and amonst his defenders in latin & greek studies it is almost all disgraced . strangers thank your m. for clearing s. st. by my pen. and herein your m. may satisfy your self ; vvhether your high preferred archb. vvith his accusations vnlavvful , though they vvere true ; or the defendour of your faith , on his ovvn charges , by shevving the agreement of all the bible ; in vvrit , vncorrupt : in meaning , sure , by enemies graunt , deserveth better acceptation for ground of study , far from phantasies . although my trauel in this kind might have moved the archb. to favour my paynes so much as the temporal lords did for clearing daniel by heathen for story : for his chief question , by nathan the prophet 2. sam. 7. which none of his latines or yet greeks , i trovv , haue done : for his tvvo tongues , by plain reasons , but neuer marked , as i iudge , by any , saving one levv : although my diligence might haue stirred his love , it stirred only his enuy : and dayly it vvas noysed hovv he meant to defeate the ll. purpose : so that tvvo gentlemen conferred touching his course : & the one sayd : shall i tell the bishop that he taketh an vnhonorable course . the other avvnsvvered : no. the bishop vvill but mock . this vvil not be strange to the archb. for i vvrot it vnto him self : that he might consyder vvhat a goodly thrid he had spun that hauing receaued 50000. poundes of the church is counted but a skopher in the greatest matters . for my self , he knovveth that i afforded him good language : & labored to countenance him : but still ready yf he vvold neuerend his iniuries to call him to accompt for all at once . after i had expounded s. stephen as plain to ievves , vnexplicable vvithout them : i toke a text : 1. pet. 3. speaking to ievves , hovv the spirit of christ preached in the dayes of noah : to them vvhich are novv spirites in prison : vvhich very phrases they them selves haue : yet of vs the greek is badly translated : & the divinity vvorse expoūded : saving of maximus monachus & his auctours , & m. beza : vvith zegedin , & his folovvers but none vvithout ievves auctority can satisfie the doubting , vvho vvill be taught hovv the phrase vvas vsual . this text vvas comonly cited to proue that our l. descended to gehenna by such vvho think that hell in the crede signifieth the state of the damned . i handled both : that s. peter had no such meaning : nor the greek crede . this meaning i made of the greek credet : that synce greeke vvas first spoken vntil the crede vvas to be penned : as vve must iudg by that vvhich vve haue in record : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but to goe from this vvorld : vvithout distinction of ioy or torment , leauing that to further consyderation : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the old testament , the vvorld of soules : and hell in our translations , of force the same ; & so in our crede , & so taken by k. ed. & by your m. that vniustly they that leaue our church quarel herein , as though vve denyed our l. to goe presently to heaven . my opinion herein i printed to the lerned nobility , & inferior gentry : vvho , some of them vvrote to basil that no humane paynes vvold ouermatch a ful treatise in the same tenour . against this the archb. brake out to open rage : vvith his bare commentary latin , the plague of divinity : & not vvorth one yeres study of tvventy , that the bible vvil require . first , he gaue out vvord that i should be stayed from preaching . many vvere sad . but i vvas glad . for i knevv that god called our long difference for diuinity into the open iudgement of the vvorld , & in this matter he had sayd to one m. samford attendant vpon a noble earle , vpon occasion of translating the ps . 16. that he vvold burne in this opinion that christ descended to gehenna . and to ioyne in some special article vvith him , i chose this text , knovving hovv the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hel vvas , true of a soule gone vp to heauen , vvold catch the bare latinist . but i slayed in the realme till he vvold break out into some open action : that he could not aftervvardes deny his proceding . he bare the high commissioners in hand , as d. cesar & d. levvyn , that he sent for me to ansvver for my doctrine : & yf he had by request , i vvold gladly : yf he had vsed commaundement for the article knovven ; it had bene atheisme , to turne your auctority against your oth , & fayth . he vvas bound to knovv your religion confirmed by act of parlement . but hovv far his messenger differed in his caryage from all civility & lavv , i am ashamed to print : the ll. haue read it , & requested me to lay the blame vpon his man : but others sayd that the high shirif must ansvver for the vndershirfs faultes . here vpon i resolved to leaue the realme : & shevved the ll. his monstrous dealing : hovv the bare latinist vvould be teaching me in greek & ebrevv general poinctes : & i shevved hovv a d. his frend lamented that he could not beat into his head the bare conceit of my studies , & many other extreme vnlerned partes , some printed against him , as denying the greek style , all from the lxx , in all the nevv testament . and i sent vnto him self a copy : & further matter hovv his vnlernednes brought your m. auctority vnto manifest atheisme & most senseles , against your ovvne good . then he yelded : vvith great promises , yf i vvould but acknovvledge them that vvold be my frendes . also he sayd that he sent for me but to ansvver d. andrevves for the descent to hell. he might haue requested me , & i vvould haue satisfied him : but to betray your m. auctority to be a slave to heresy : that vvould not be good , nor semely for me . as he sent me this vvord : i vvrote from leyden in holland that i vvould defende myne opinion in cambridge : yf he vvould hazard his fame vpon any that should reply . at that he raged vvith termes that the messenger lothed to report : lest i should pay his vnlernednes vvith as good . therupon i vvrote an epistle to the lerned nobility shevving hovv through all the bible ( vvherin one errour stayneth al ) he suffred bad notes : to bring errours a thousand at once : to make all the credite of moses & the prophetes nothing vvorth : & there in i ansvver his heat : vvherin he vvill burn in this opinion that christ descended to gehenna . novv my l. treasorer s. vvilliam cecil asked him vvhat further matter he had to hinder theyr purpose . then this he invented : that i vvrote vntruly that he determined betvvixt d. r. and my controversy , to your m. for that , i printed him a ful avvnsvver . then came that nevv speach , vttered to your m. vvhich i am sure came from him . and this much for , vvho the party should be . novv for ansvver . though his speach might be held a back biting : yet i vvill suppose that he dealt better to mean but our open contention : for the descent to hel . vvherof i haue vvritten here , vnto him self , a ful treatise . and vvheras he ought to proue that the greek crede is of his mynd by the general tenour of the tongue : and that all the bibles ages beleued that christ should goe to gehenna , & that your m. is of his mynd : i resist , that neuer any greek , heathen or ievv toke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense : but all vniforme in myne : that all the bible vtterly refuseth that his sense : & all ievves & gentiles vvould take myne in one meaning , profitable for faith & past all colour of vvrangling : as articles of religion ought to be plain : & that k. ed. the 6. the rare noble prince your m. brother , once the only hope of our nation , so vnderstood the article : and that your m. oth is to defend that meaning . to your m. to the most noble king of scotland , vvhose m. offred me myne ovvne desire for divinity , to the archb. his ovvne hart , to all lerned nobles , & other christianes i commend the trueth : to be tendered as yee look to finde the fauour of god : & to god him self i commend his ovvne cause : & the passage of his sonne from hence vvhether he vvent for the redemption of our soules : that his holy vvisdome may shine in this vvord of salvation , from the holy directly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your m. most carefull defendour of your faith . hvgh brovghton . an explication of the crede , for the article , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how that speach hath ben vsed , of east & west synce tongues were , vnto plutarchs age beyond the apostles , vniform in one tenour , for leaving this world : in speach of soules departing : & not more in the wicked which went to torment knowen , or in the vncerten , whither they went , then in the godly , which went presently to loy : with a declaration how k. ed. 6. so held it : whose religion in the same sense the q. swearing to the gospel , meant to defend : to the most reuerend ihon whitgift d. in divinity , archb. of canterbury , & metropolitan of england . yovr graces zeal , hovv you vvill burn in this opinion , that christ descended to gehenna , & your vsage of the q. auctority to haue your conceit accepted , hath caused exceding great harm in the church of englād , & is like to cause more vnlesse god giue you grace to acknovvledg openly hovv dangerously you vvere deceaved . you gaue great advantage to the families that refuse your assemblies to make theyr cause seem good : and so far that some aduentured theyr eternal state , vpon theyr cause . for thus they reasoned . they vvho hold that christs soule vvent to hel , gehenna hel , make the gospel to tell a lye. where , it is certen , he vvent to heaven : but the church of england ( say they ) doth that : therfore , belying the gospel it ought to be refused . novv such as dealt vvith them from you denyed the proposition : vvhich religion of trueth vvould not haue denyed : and graunted the assumption : as betraying the q. religion . for hell in our diuinity & translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , that vvhich requireth all to come to it : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haiden , the vvorld vnseen . generally , hell is that vvorld vvhich haleth all hence : vvhether ioy of paradise ; or torment of gehenna , be theyr lot there . your defenders amazed at the term hell : & not knovving the religion of the realm , missed , as i sayd , to deny the true proposition , and to graunt the slaunder , in the assumtion : therupon the adversary familie , thinking that one as your g. should not be ignorant vvhat religion the q. hath svvorn to defend , vvas hardened in theyr condemnation of the trueth : & some , holding on to theyr death & shortening of theyr dayes , ventured theyr eternal state on this ; that in the issue , ioyned vpō in disputing , they held the trueth , & that yovv vvere deceaued . so the q. subiectes by your vvant of divinity came to theyr death , by holding that vvhich the q. hath svvorn to defend . and many fearing to be of theyr mynd herein , bring an heresy into the crede & think in deed that christ descended to gehenna . that is bred in them by your zeal set on flame for gehenna . also your self in speach to a d. that told me , blasphemed one as being of theyr family ( vvhom they held , theyr deadliest enemy ) for that in this syllogism he vvould . graunt theyr proposition . y ou might better haue ioyned your self for agreeing in the assumtion , to slaunder the q & all the religion of the realm . your eyes haue seen by the same d. yf letters in cariage perished not : hovv the lerned gentry censure , that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied . yet you to hinder all his recompense demaunded in print ( as the q gouvernement should be thought honorable , & promised most honorably ) take occasion of exception , vvher better desert then the former & of more dayly use , vvas exhihited to the good of the church : & being in this giddines of gouvernement , you held on beyond all loyalty & christianity to force the party greued , approved over the vvorld , & by the furthest enemies as the likest to procure the comon good of christendom , him you compel to shevv his monstrous recompense by you : after vvord vvas sent him by a m. of request that the lords thought him second to no scholer . the time vvas vvhen you could send him vvord that by your faith he deserved as good a place , as you your self had , & made him likevvise a match in lerning vvith the best . gehenna marred al that good ( vvhich i hope to banish from your crede ) in m. barovves case & grenevvoods . the terme hel , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haides in greek , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol in ebrevv , inferi in old latines , must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the crede , & vvheras our old translations vse hel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets , vvhere properly the losse of this vvorld only is meant : ( vvhen further sense cometh , the argument caryeth it , not the vvords force ) hel must be taken ( as in old saxon vvhen they knevv no gehenna ) for the state after this life : vvhether the party is haled . novv 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue , hell as often in our old translations & never directly for gehenna , but as by the argument , & so it may be heaven , in speach of the godly , nether should hel in the crede mean any thing els but the vvorld to come : the vvorld of soules . we may not be so simple as not to knovv our ovvne language . likevvise hel cometh nyne times vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv testament . but neuer in all those places doth it signifie gehenna . as tvvelue times gehenna is in the greek : & ther hel is in your graces meaning . but 73. times in a general meaning of separation from this vvorld , & such lot , as in the matter folovveth , cometh it in both testaments . vvherfore the comon vse of the term should make the crede not strange to vs. this i delivered as a most constant trueth : and shevved that our l. vvas to sacrifice him self for sin here in this vvorld : vvher vve might see it : & beleue it : and that vvhen he had povvred out his soule to death , a sinoffring , ther vvas no further suffring : but all suffering vvas fulfilled : and that our lord vvent presently through the veyl of kis flesh to paradise ; to heaven , to his hingdom , as the thief beleued : and his ovvn tongue taught : & as he commended his soul to the hand of god. novv a narration in brief for the prophane vvorld , must speak of al this but generally : he descended into the vvorld oe sovles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit ad inferos : he descended to hel . the force of the greek maketh the matter plain ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnseen . the vvorld vnseen to vs that be here . plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight . holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in that vvorld , into vvhich our l in the crede is sayd to haue gone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the ebrevv cometh to the same effect : to reqvire : as requiring all , simply , to come thither . so the tongues of both testamen●es haue a sure mark in the tërm , that none should be deceaved : vvho had any vvhit aboue bare latin studies . seing the story of our lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory , the crovvn , the pearl of all story , and his soules story in the passion the chief in al the gospell , and such as must be dayly cited ouer all the earth in the abridgement of our belief , & vvas penned in the crede so sure for speach that no ievv nor gentil , from babels breeding of tongues , till the cred vvas penned , can be found to differ from one comon meaning ; it vvas a pitifull thing that sectaries should pick quarels vvith the q. vvher all the vvit of men or angels could not find fault : & vvhere the q. meant no further them the blamers knevv to be true : that christ his immortal humane soul left the body fully , & all this vvorld , & vvent ( as all the holy are sayd to haue gone ) into sheol , the vvorld of soules it vvould make a mans hart to bleed that in so plain a case , men should not be told that theyr mynd diffred not from the q. hovv they vvere senseles vvho blamed that vvhich they allovved , the four evangelistes , the man , the lion , the oxe , the egle , all full of eies , and penning four times the redemtion for the vvorthines of the matter , these all four vvill condemn vs for beasts , blind , skurfy , larne , & vnclean , vvho vvould over-reach them all , to bring from satans spirit a iourny to satans lodging , vvhich should vtterly disanul all the holy bible . the bible , vvhence true religion cometh , & vvher the place is of all divinity . vvhence , from plain rules four times told , & told in the passion story , all that toucheth our lord for death & till the resurrection , must be fetched . all that moses and the prophets spake , the old charet , on vvhom christ sate , that all , all the evangelists touch : omitting nothing : and he that cannot find a going dovvn to gehenna for christ in the passiō story , & vvould find it from the prophetes or the epistles , he hath litle considered in vvhat place every article should be most fitly taught . some places troble some , in the epistles s. paul vvriteth : say not in thy hart vvho shal ascend to heauen , to bring christ dovvn , or vvho shal descend into the deep : to bring vp christ from the dead : there the term deep may troble some : bicause it is strange . he meaneth by the deep but the graue : forced to that vvord from moses text alluded vnto . vvhere he hath : vvho shall goe beyond the sea ? for sea & for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantly serueth . again s. paul saith that christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 david gaue him his phrase vvho in the 70. sayth in thanks for preservation from death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ps . 86. 13. for the coniunction that the soul hath vvith the body , to make one person , the terms propre to the body , are spoken of the soul : or of the vvhole person , as in eph. 4. the ps . 88. often cleareth the speach vvith other terms of equal force . my life is come nere sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sheol , hell , nere death . again : thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in darknes : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by s. pauls term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the 70. again vvilt thou doe vvonders for the dead : shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp & prayse thee . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded . dead by the hebrevv , & not as galen vseth the term : and so hel in the crede , not as from papists : but from our ovvn translations , vvher the matter telleth vvhat the term must mean. so i expounded s. peter 1. 1. ep-3 . that his godhead & eternal spirit made alive his humanity : ioyning the soul to his body : vvhich spirit preached , at the begining , to the first spoken too for that by god : to them vvho by iobs phrase , are novv but spirits , theyr bodies eaten by the vvaters , & ( by sure rules from es . 42. ) are in prison . the sum of my exposition is in print . and yf your g. cannot see that i cleared peter more then any before , it is because you neuer knevv the vse of ebrevves , according to vvhose meaning the apostles speak plainly : vvhere ignorance bredeth curiosity to troble all religion & all the vvorld , vnder pretence of deep study in the fathers : vvher the cause must be opened by ancienter then the primitive church , for any turk or ievv . here also serued that comon saieng from epiphanius : that all the fathers vvere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that christ vvent to them : novv they be in heauen : vvhen the resurrection brought a nevv vvorld : and a nevv phrase for theyr place : yet they nothing altered , theyr place but be yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in paradise , in heauen , in ioy . and an ebrevv child vvold soon conceave vvhat epiphanius autourmeant . after 300. yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked , & christs case knovven : many credes vvisely & lernedly left out the article : vvhich conteyned but absolute death , in a soul immortal : & vvithout the phrase , the matter vvas graunted . so eusebius in his apologie medleth not vvith it : as conteyning no matter litigious among christians : so the nicene crede & athanasius left it out . this vvas the sum of my speach : in this sense i handled the article . for the saluation of your g. desperately bent to burn for gehenna for ever . your g. hath in print my mynd in the epistle to the lerned nobility . i requested your g. as you knovv , vvhen you ceazed vpon that epistle , in 400. copies , to chose out 400. vvhom you vvould , ( yf you mistrusted my choise ) to iudge vvhether the q. and the nobility vvith doctors & all sortes vvere not vvel aduised vvhen they meāt to haue mended the breaches of the temple : & might , vvith small change , haue made former paynes , that in the geneva , glorious for euer . and yf you mistrusted not your opinion , both here , & for the bible , you could not mislike my petition . ther your g. may see further my opinion . in further opening of this cause , that you may better see your fault , after i haue touched the q iudgement ( against vvhich you turned her auctority ) a fuller declaration of the cause shal be afforded . novv for the q. iudgement , & the vvhole realms . let vs consyder vvhether i accused you iustly of turning the q. auctority against her oth : vvhen you vsed the high commissions gravity to greue me : so that the ll. vvere ashamed , & desyred me not to record it : and yet i did not tell the fourth part of those vnhonorable partes vvhich might iustly place you lovver vvher you should offend lesse . thus i reason . edvv. the sixt and his subiects held that christ ' his soule neuer vvent to gehenna : the q. & her subiectes set vp religion in the same sense : as all the first parlement vvil shevv : therfore the q & all her good subiects mean to die in this fayth that christ vvent presently hence to paradise . for k. ed. peter martyr his chief , & martin bucer , duo fulmina belli scipiadae , as good divines as the vvorld savv these thousād yeres , vvho held the sterne of religion in the realm , they shevv the kings mynd . they vvere his tongue , and his hart . i mentioned your errour , somvvhat phantastical , among the lerned of basil : vvherupon they sought out bucers mynd and p. m. and shevved bucers cathechism : and preached openly vpon the article in my mind : from both those rarely lerned fathers , vvhō god so honored that theyr bones should not rot in the apostatical land that so soon shrank from paradise to descend to gehenna . your tutor d. pern might somvvhat deceaue you : but you should haue tryed the tongues your self . in this q. time m. anthony cevalerius in cambridge scholes spake afore the vvhole vniversity : that sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer signified gehenna : being 64. times vsed . d. p. heard him . and i heard of one that left the vniversity a litle before , vvho held this your mynd in ansvvearing for his degree : but vvas generally misliked . and beside him i neuer heard of any myne elder but all graunted that our l. soule vvent presently to heauen : saying your g. into vvhose head by reason of your bare latin studies for infernus , the manifold poincts of this question cannot so soon be beatē . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hell in the crede is to go vp to heaven , maketh you so amazed , that you rage & take against all the realm . but i plainly accuse you . the realm knovveth the q. oth . novv let vs search the scripture fully : both for this phrase , & the vvord sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & for the prophets maner of speach for the vvorld to come . in the scripture the lavv is to be loked vnto first : & therein the patriarchs tongue . iacob sayeth vvhen he thought that ioseph had ben dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i vvil descend vnto my sonne mourning , into hel . this one place might geue your grace sufficient vvarning that the heathen maner of speath vvhich the patriarchs vvere to vse , taketh descending to hel , for all leauing of this vvorld , though a man goeth vnto the ioyes of god. you shall haue an other place , of the same patriarch , speaking vnto his sonnes all , saving ioseph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you shall cause my old age to descend vvith sorovv into hel . there your g. hath it the secnd time . you may see a third place spoken amonge all the patriarchs by iudah vnto ioseph for beniamin , of iacob : in the former vvords in in gen. 44. 31. they be in substance the very same syllables . thus thricevve haue the same : that in the mouth of three vvitnesses the matter may be setled to stand . and the auctorities be the strongest : these be tvvelve precious stones that make the right of iudgement on aharons brest : vvhose speach for the vvorld of soules vvhile you folovv : you folovv tvvelve sure foundations to build a ierusalem from heauen . the abridger of the tvvelue apostles doctrin to make gates & vvindovves as clear as pearl , vvould be sure to take theyr phrase in theyr meaning : and as they vvould nothing troble the heathē but vse theyr speach as theyr streates : so the holy congregatiō that penned the crede vvold as much tender the vveaknes of the vvorld . the later ievves in ezekiel 28. be the very same ievvels that the patriarchs vvere . nine of the tvvelue he nameth : the very same stones : vvhere the 70. supply the other three : lest the heathens should maruel vvhy he vvent so far & stayed : & the revelation hath ten the greek termes of ex. 28. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chalcedon cometh for iudas ievvel to illustrat a speciall scripture : es . 54. vvhere the apostles ierusalem full of light is sent dovvne from heauen : vvith vvindovves of chalcedon : & gates of pearl . also the sardonyx is a nevv name geven to zabulon : as by s. iohn . and moses may surely be gathered : though one vvold think beniamins onyx should haue the sardonyx . but his ebreu jaspe calleth iaspis from zabulon . for beniamin must be the first foundation : vvhen ieroboam made ioseph lose dignity so chrysoprase is nevv made for nepthali . seing then the apostles the reapers of that vvich others sovved , treade most carefully in theyr steppes , even for the very syllables of the greke vvordes : and that for stones names : vve may be sure theyr disciples by theyr spirite vvold be as careful for phrases in the height of religion : for vvhich men be the stones of the sanctuary : and the garden of eden : nolesse then israel , vvhen king hyram vvas amōgest them in the building of the temple . the knovvledge vvhether the soule commended in the last breath to the hand of god , departeth from the myrie clay that is a precious poinct : and a speach of it sure among christians for an heavenly meaning , and nothing offensive nor envious in heathē eares , must be held as a treasure deeply hid in a field , neuer to deare : such is both iacobs speach and the speach of the crede , the first & last vsed fully in the same sense : that , vvhen ioseph vvas sold by iudah for sicles : & thought of iacob to be rent of vvicked beasts : & that of christ , sould by iudah sot mo sikles : & rent in hand & foot by vvicked dogs . yf your g. vvold take leasure to think but vpon this much : you vvould never more think of gehennaes hel : to burn in defense , that christ cōmending his soule vnto the father , had presently that lodging : but that his descēding to hell vvas in our later lāguage , ( later then iacob : at the first vse 1600. yeres ) going vp into heavens ioyes vnto the kingdom of heauen . next genesis , iob is the most ancient : vvho both lived before moses , & , as may be gessed , about tvventy yeare after him : liuing 140. yeares after his affliction : afflicted vvhen satan most bragged of general conquest . vvhich vvhen it vvas , god vvould most punish israel . but israel vvas most punished vvhen moses vvas born a redresser . vvherfore satans triumph & iobs patience then seem to haue shevved them selves . so iob shal be found to liue afore & after moses . he for his father abraham & mother ketura fastened in the house of god : & more then his cosyns eliphas isakides , & bildad , though of ketura : this iob disputing vvith four prophets : & being nere the leaving of this vvorld vvherby the vvorld to come should fitly fall into spech , should be the fittest to shevv the signification of sheol : specially vvhen god him self cometh moderator of the question & vseth the like term . iob speaketh of all men thus : that vvhen vve descend to sheol , vve come not euer vp hither : & our place knovveth vs no more . and he vvished that god vvould lay him vp in sheol : till his change ( in the resurrection ) should come : and he loked that sheol should be his house : & that all his hopes should descend vvith the beer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into sheol . he that vvould ouerreach iobs style should need vvisdome : as high as the heauens , deeper then sheol , longer then the earth , broader then the sea : & should need his vvisdom : before vvhom sheol is naked . and in speach of the vvicked : that as heat maketh a riddance of snovv : so doth sheol of synnets : he meaneth by his open speach , but theyr riddance hence : as vvhen he commendeth theyr outvvard prosperity : for childrē many , & lusty ; & for deliting pleasures , hovv they spend theyr dayes in prosperity : and go dovvn to sheol in a moment : and thus iob speaketh , to four prophets of terahes diverse families in arabia . and vvher god moderateth & mentioneth the vvorld to come , he sayth : haue the gates of death ben revealed to thee ? or canst thou see the gates of the shadovv ? that vvhich iob vvould haue termed sheol , the lord termeth death . and thus by iobs book the controversy is decided : in iobs tongue for sheol a lodging to him self and to all men . novv ther vvas neuer any book vvritten , since the pen became the tongue of a vvriter , of a more curious style then iob : in verse of many sorts : & vse of vvords more nyce then any greek or latin vvriteth : & for grammer hath more trickes & difficulty then all the bible beside : arabizing much : but fuller of ebrevve depth in language . god savv it needful to honour vvith a style of al ornaments the particular cause of iob , lest it should be despised or thought a fayned matter , and therfore gaue that book a more curious style then any other part of the bible hath : & such depth of skill in the tongue as no rabbin could be thought euer to haue such in the holy tongue . in such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety : vsed in such a company of the best lerned princes for so many ( all hauing the holy ghost ) that ever vvere in the vvorld : the prince of princes coming moderatour of the disputatiō so again the book of iob alone might fully satisfie your g. that you should chose a better theme for your martyrdom then to burn for gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the hell of our old translations , vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nere consequent , is often that vvhich vve novv call heaven . after iob let vs se vvher to descend to hell is vsed , next in time . in num. 15. the rebellious companies descended aliue to sheol , or hel : they & all theyr houses & substance descended to sheol . ther the matter telleth , that gehenna cannot be meant , but a destruction from this vvorld : as in deut. 32. vvher moses prophecyeth of the nations destruction & ieremy tvvice citeth his spech : hovv an anger kindled burneth vnto sheol . the next place of descending to sheol is in speach of anna samuels mother , hovv she greued long & greatly vvas avveary of her life , & at deaths dore : and sayth of the lord : that he causeth to descend vnto sheol , & yet bringeth vp again . the next descending to sheol is in davids tongue , in psal . 55. vvishing gods enemies a destruction hence . let them descend to sheol alive . the phrase shevveth that he looked vnto korah & his company , of vvhom , that they all perished for euer , none vvill soon determin . and that theyr bodies then vvent to gehenna : that none vvil say . in davids tongue for tvvo more the cause is clear : in speach to salomon for ioab : & in the same terms for semei . thou shalt not suffre his old age to descend to sheol in peace : and , thou shalt cause his old age to descend to sheol or hell vvith blood . but nether ioab nor semei died out of gods covenant : nether could salomon send to eternal destruction : nether vvished david that to his sisters sonns nor yet to semei . and these be all the places for 3000. yeares : vvhere descending to hell is vsed : none signifiyng gehenna , directly : but oftener by consequent that vvich novv vve call heaven . and that is most evident in holy ezekias : in a speach much like : i shall go into the gates of hell : & so forth as i haue printed in myne epistle vvhich you haue . ther ezekias hath other speaches vvhich make this phrase voyd of all doubt . so in ezekiel of a mighty kingdom , vvher all vvere given to death : vnto the lovvest earth ; vnto the sonns of adam vvhich descend vnto the pit often cometh the speach of descending to sheol , for open destruction by the k. of babylon in apryes dayes : vvher eternal destruction vvas dayly on prophane egypt : & ezekiel telling of descent to sheol once , tvvice , thrice four times could not prophecy any nevves : but that vvhich they had since the nation vvas . and so again one chapter of ezekiel , vvold haue resolued your g. yf you read it , ether in ebrevv or in greek , and made you clean of an other mynde . in the babylonian , soone after the egyptian fall the like speaches haue theyr euent . he vvas the day star : & exalted vnto heauen : but he vvas caused to descend , & his pride vvas caused to descend to sheol , vvher , as heauen signified not the propre heauen , as novv vve speak : nether doth hel meane the propre hel , as novv vve speak . and these i trovv be all the places vvhere the credes phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh in the scripture , saving for capernaum matt. 11. nothing to our question : vvhere gehenna is neuer in the direct meaning . so that all scripture refuseth to vvarrant you . and yf you search scheol alone , thinking to defend a nevv made phrase it vvil help you nothing . in these senses it vvil come : for the lovvest place or case in this life : in amos : yf they dig sheol , thence my hand shall take them : as yf they goe vp into heauen , thence i vvill cause them to descend . in the same tenour of speach david afore spake : ps . 139 , but that hyperbole cannot be applyed hither . like vnto that is the vvhales belly : a sheol to ionas : or the graue . but in ful privation hence it vvil signify death . & in the bodies case the graue , and corruption by the povver of death . in the soule the state of separation from the body : or the vvorld vnseene hence . dauid doth often take it for death : as in ps . 18. & 2 sa. 22. the snares of sheol , death compassed me about . there the matter telleth vvhat must be signified : euen sorovves neare death . for full death , for all the good it cometh it in psal . 89. vvhat man liueth that shall not see death ; vvho can deliuer his soule from the hand of sheol , or hel ; as generally cometh it in osee : chap. 13. i vvill redeeme them from sheol : i vvill deliuer them from death . that s. paul expoundeth to be meant of the resurrection of the faithfull bodies ; deliuered from corruption . and more often by much doth dauid vse the term for the godly then for the vvicked . so the term alone vvill help nothing . that in ps . 16. vvhence our contention began : thou vvilt not leaue my soule to sheol ; hath but this sense playne and comon : the vvorld of soules separated from the body . so generally the ievves agreed in that sense : that they held in s. peters time , and in the talmud still : that dauid died not : thincking that dauid spake of himself . s. peter graunteth that spoken of one vvhose soule left not the body to see corruption ; as dauids did by all graunts ; and shevveth hovv dauid spake of christ his resurrection . so 3000 turned to him . yf he had vvrested the text to gehenna : he had differed from their meaning touching the vvord . as death in the vvicked is eternall death : so euery term of their destruction , is eternall destruction . so sheol may be by a consequent . but neuer in speach of the godly : nor in the vvordes force . the seauenty translaters considering vvhat term in greek vvas fittest to expresse sheol the ebrevv , they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of greeks , for all mens comō case after this life . and for sheol , vvher they trāslate it , they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek term ▪ comōly . novv & thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death . & for the ebrevv term of death they have more then once : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dealing most suerly in the term as all heathen vvould soone conceave their meaning . so about 60 times your g. vvilbe found ignorant of theyr mind : & oftener of the ebrevv : of all those textes : of all the matter depending theretvpon : and of all the septuagintaes iudgment for greek vvriters betvvixt homer & menander , vvho seemed to learne of them principles of gods vnity : and better manners then he himself practised . of theyr age he vvas : and then vvere infinite mo grecians such as clemens nameth , vvho perished afore our tyme : but endured beyond the birth of the creed : vvher the penner vvould look to the septuaginta . so , as esay raiseth vp an infinite company from sheol to meet the chaldean , in like sort the septuagint vvill raise against you : millia quot magnis nunquam venere mycenis . let vs novv come to the nevv testament . there vve shall see that gehenna is vsed for your hel : for that vvhich you vvould dravv the king of glory into : & hades for the common death , and state after . vvhen the gates of hades shall not hinder the building of the church , vpon the rock vvhose vvork is perfect , deut. 32. vvhom peter acknovvledged to be the sonne of god : there that must be meant vvhich the prince of darknes the old bloudy serpent vvith seuen heads and ten horns vsed to hinder the buylding . but death by roman emperours vvas the instrument of his hinderance . therfore death so farr as they could send it is meant by the gates of hades . and so vvould any of ezechias kingdom or achilles souldiers vnderstand the speach . achilles shall speak anon in the greeks army . ezechias shall not dy vvhile esays 38. liueth : though he is novv in hades : vvith all the patriarchs : abraham , and lazarus , vvith lazarus marthas brother . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 cor. 15. you knovv is the holy bodyes lodging . as that apocal. 1. it . vvhich iohn feared : that of ordinary death : & so the ethiopian putteth death for it : & sheol , for , death . so vvhen the black horse brought famyn : the pale death brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenty : but hel of eternal sorovv vvas no nevves for the romane emperours : therfore not it , but hastened death in abundance is there signified , as comonly in the old testament in speach of the vvicked . peter and paul both citing the 16. psalm : & to no further death then that vvhich all must feel , tvvo such vvitnesses should setle the matter against the best renovvmed d. vvho though he vvere exalted to heauen : he should be brought to hell , in striving vvith such tvvo champions . and thus all the nevv testament vvith all that folovv the lamb on mount sion 144. thousand vvil tel that theyr harpes be tuned as the prophets : & none of them vse hell for a lodging , after our l : triumph against satan here , & telleth that having performed all that vvas of combat , he gaue vp his spirit vnto the father : vvher satan should never greve it , nor giue it a lodging . and thus for the phrase through the scripture : your g. hath as many adversaries as ever had any man : the sonnes of eber to every mothers sonne : as by records vve may vvell iudge of the vnrecorded seing all recorded be vniform . novv yf your g. think good let vs examin the vvhole tenour of moses speach for the vvorld to come : hovv he hath no term for heaven nor hell : as you term hell. yet maketh the cause more plain , then terms vvould in mans speach . in leviticus cap. 26. vvhere he telleth vvhat recompence shal be for keping the lavv : & vvhat punishment for breaking of it : there life eternal & heauen : ther death eternal , & hell of late language vvere to be named , yf at all , in the lavv. but ther silence is for that tenour : therfore it vvas to be , equally , at it is , in all the rest of the lavv. there , for keping the lavv store of fruicts : peace and victories , encrease of children vvith all plenty is the revvard . lastly cometh the sound revvard : that gods tabernacle shal be amongst his people : and his soule vvil not loth them but he vvilbe theyr god : & they shal be his people , here is life euerlasting , in that they , being surely in the favour of god , are for euer in the favour of god. on the contrary side : for breach of the lavv : open punishments vpon punishments : and lothing from god is propounded : such as they felt from chuzans dayes vnto bel-esh-zars death , still as they fell to idolatry . and this is the tenour of moses . so for the gospel : he shevveth that adam , & all his , shall dy : & that the redemer shal be pereed in his footstep , by the serpent : & shall bruse to povvder the serpents head . vvher vve see that he shovvs hovv matter opened here shall fully cary a victory , vvhen the percing of the foot is gone so far as it could greue . the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated ps . 89. svvetly loking back to gen. 3. & forevvard vnto mat. 27. that vve should not look as papists do : for alteration after the first passage hence . by this doctrin the ievves concluded soundly that all vvho died holding the covenant , still they dvvelt in gods tabernacle : and vvho so dyed in contempt or ignorance of it ( as all vvho despised to go into the arck ) all they perished for euer : & became spirits in ptison . novv the prophets vvho shevv that the lavv is performed in christ they turn all these phrases vnto the gospell as amos in his conclusion : & as david ps . 67. vsing the high priests blessings vvordes : cited in paules salutations , & as ieremy , often telling of god being our god , cited syllably in the apocalyps . novv as the performance is in this vvorld , & vve must be victors in gods full favour here , that death should be but a passage vnto life , so christ vvas to performe absolute obedience through all his infinite suffrings in his vnspeakeable feare , sorovv & panges , being amongst vs , vvher satan reigneth : vvhere vve might iudge , & beleue . and so the ps . 22. declareth his sorovves : and triumph , at his departure from vs. god prouiding in the best ordre for vs : that the vvork of our redemtion should not haue the last act in gehennaes darknes : such as could never haue bene penned to adams sōnes . here i may record a vvofull matter of a learned ebrevv : vvho coming vvithin a step of christianity fell back to gehenna through your opinion . and also i may vse a litle digression to call you to better attention : and regard of your cariage . isaak ben arama is that ievv . one of their best learned , of all that commented vpon moses : and vvho condemned all his ovvne side , that since ierusalem vvas destroyed , they are void of all comfort in their meaning of the prophets vvhile they look for a third temple : vvheras god presently despised both tabernacle and temple to shevv that he vvould rest onely in christ : as s. stephen vvitnessed . this learned ebrevv seing in leuiticus 26. the continuall curses for breaking the lavv : and the stories plaine through all their ages till they lost their kingdom and found slavery in babylon : and no comfort touching those times but repentance there , to come home , as daniel shevved : and then a promise of christ : ben arama seeing this , cannot tell vvhat to say for his ovvne side . then he cometh to vs. and saith that christians from that text accept the justice of iesus . as both the prophets afore the captiuitie david , hosee , ioel , amos and ieremy , and after , daniel plainly , ioyne christ his saluation vnto leuiticus in that place . this being layd dovvne of him ; then , from your store he bringeth a matter that ouerthrovveth all the good , thus : but , saith he , the christians say that their iesus vvēt to gehēna and fetched thence all the fathers : and that none vvent to heaven before his death . but that cannot stand vvith trueth , that the prophets abraham isaak and iacob and moses should not be vvith god. thus isaak ben arama , through your gehenna found gehenna for himself . vvheras in trueth the fathers vvere in inferis , in hades , in sheol , and are yet , by the old latin , greek & ebrevv : and by nevv ebrevv in paradise : vvhether at the first they vvent from this vvorld : as i touched , afore . the cursed vvorld that sought diuinity from bare latin , and mistaken greek , not knovving hovv sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inferi is heauen to the faithfull , brought a cancre vpon all our faith , and such roots of bitternes ▪ that the comonaltie is infected , and the moistened is accompanied vvith the dry . novv my l. vvhat gain can your g. have in deceaving all the realm to bring an heresie papisticall into the creed ? every syn findeth iust recompense : and to thrust into faith an heresy that is a great syn : vvherfore all that you deceave must feel the hand of god. vve haue bene plagued enough alreadie , in that , after more payments for defense of the gospell , then have bene gathered in five hundred yeres ( as my l. treasorer vvas told ) yet at the spittle as i shevved your g. tvvelve in a cōpany said that vve vver never in such pitiful days for vncertainty in religion . i dare charg you that if you had lerning & favour of the trueth that had ben comon ouer england vvhich is famous in constantinople , that the q ▪ scholers for clearing the bible more then it hath ben this thousand yeres , might be no small hope for benefiting all christendom : & vve should haue bene farr from such lamentations . one learned man in your place might sone make the bible as clear as any other book . though your bare latin studies vnable vvhiles you live to go through the first chapter of the nevv testa mēt , vvould but deride such a cōfidence . you that could look vpō the little book of scripture concēt , & see in the preface noahs families frō heathē & say that the vvriter troubled his head vvith questions trifling & vnprofitable , shevv that you come x x yeares studie too short to iudge of that paynes : to knovv hovv & to vvhat infinite vse the heathē vver brought vvitnesses through all the bible . let me aduise your g. to ioyn vvith the trueth : to pity your ovvne soul first , & aftervvards others deceaved by you : and be not of theyr number vvhich had rather ( as d. deny vvas knovven to say ) go to gehenna and dravv the people after them , then be knovven hovv vnlerned they are . i dare tell you that you knovv not one letter of that study vvhich d. abraham ruben the ievv vvould require : not one letter , to tell vvhether the characters novv , vvere afore ezra : in vvhich poinct yf you missed you maymed all the cause . and ful many an hundreth thousand opposition vvhich you knovv not must be vevved in mynd for doing him good . oh that a lerned man vvere in your place : to keep this ievv from gehenna . & by him ful many a thousand . he is thought by the ievves of prage to be one of the lernedst ebrevves in the vvorld . a copy of his epistle printed vvas sent frō basil thither by a ievv : and they think that he is surely turned by some things of myne . but of this i am sure that yf i should handle the descent to sheol in your meaning , or vvith m. lively teach that the ebrevv text is corrupt , i should hinder more then build . vvherfore i must first dravv you from your gehenna : & shevv m. livelies vnsetlednes before i can do any thing aright for this ievv . but my digression may not be too long . & of m. l. at better leasure . novv i vvill returne to shevv more largely that vvhich i touched from leviticus : & to resume the vvhole question hovv in all times men looked vnto salvation . let vs then consyder the bible throvgh quite , for the redemtion & the vvorld to come : hovv the prophets spake of it . vve see that adam vvas made a king on earth : that he lost al by his carelesse dealing : that christ by his infinite feare & heedtaking destroyeth all satans vvorks . this much moses shevveth in a sort not hid . hereupon cometh by consequent , a resurrection to adam : & a nevv vvorld vvher hee should have a nevv paradise . but this vvorld is by adams trespas subiect to vanity : that the vvhole masse trauelleth looking for liberty vvith the sonnes of god. and for christ no afflictiōs at touched but such as he might feel , vvhile he could feele the sores of brusing his foots sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the vvhole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adam knevv that satans seed vvould as vvell perce his hāds : repressing all his steps & vvorks : and that christ must be buried & laid in the dust : & that all the victory for the vvorld to come , must be vvrought in this vvorld : that here the prince of this vvorld should leese all that he vvan : & in this vvorld the kingdome of heauen should bear open cōfession . here adam might see that christ his vnspeakeable fear , had sad heauines according : heavynes that adams sonnes so despized the king of glory : heavines to see that they vvould perish for ever : heauines that in this vvorld they vvould haue his blood for ever vpon them : heauynes in highest measure that , ( as es . 53. telleth ) god casted on him the sin of vs all : that the soules case not the bodies , and thought , & accompt , & feeling for soules caused such sorovves as ps . 22. being most pathetical , could not vtter : vvith ps . 55. & the 69. in the highest terms of sorovves that euer could be vttered . nor esay the most eloquent oratour in ch. 49. vvhere christ sadly lamenteth hovv , to many his labour vvas in vain , & he should be the despised of all soules : & the abhorred of nations : & in ch. 50. though he had the onely tongue to season speach & silence , he must give his back to the vvhippers : his cheekes to the buffeters : his face to the spite of spitters : & seing that in all this they vvould not consider , but lye in eternall sorovv : he that loued man , and euery man more then all the vvomen in the vvorld loued their ovvne children , must needs haue infinit pangs for their destruction . all these prophecies conteyned not more then adam might see : nor other many : & speciall , esayes ch. 53. an abridgement of s. matthevv : but adam had not one vvord of going to gehenna : but your holding of that vvill proue that you neuer examined vpon vvhat speaches adam held a iudgement for bliss & curse , to the children of god the blisse , & to the serpents brood the curse in the vvorld to come . thus i trovv , your opinion tha christ vvas to go to gehenna , vvil be out of adams diuinity : and be found to flovv from the serpent the father of lies & the murtherer . adam knevv the eternal loue of god : begōn here : & cōtinued for euer : & knevv suffrings in this vvorld tokēs of blessings for the vvorld to come : but for suffrings to the soule alone out of this vvorld , to vvin iustice & victory against satā , that iarreth frō all adās diuinity : vvhich must fall vvith in vvords told in gen. 3. vpon vvhich ground all further diuinity story is built : as adam knevv that particular ages should haue more seuerall remembrances but all to his sum of faith : so all sacrifices , noahs , abrahams , mosehs , signified a iustice vvrought in this vvorld : and none could signifie a gehennean lodging . nether abel crying after his death , nor isaak in a similitude receaued from death : nor the scapegoat or birds loosed , nor any thing in all sacrifices euer could signifie a going to gehenna : seing it standeth vpon , not a phrase or any one term : but a generall rule : that all are dead in adam ; and yf they hold not life by christ , they abide still dead in their sinnes : slaues of the serpent : partakers vvith him of infinit vvo from god. where moses saith ; i kil and i make aliue : in that one place abenczra vvould haue the resurrection in open phrase to be taught . diuinity vvill suffer it : but a saducy vvould not so take it : for the vvords may be taken thus : i keep aliue some , vvhen i kil others their equals in vigour . the tabernacle of this vvorld , & of the angels vvorld : and the high sacrificers blessing these conteyned a dvvelling vvith god vnlimited : & therfore eternal : and life in gods redemtion vvas vvithout limitation : as , death , in his anger . but for hell , a place of deuils : that mosehs grammer vvil neuer afford you . as neuer heauen in propre term , for soules ; though by consequent the godly naming themselves pilgrims here , import they looked for a citie vvherof god vvas the builder . so a better case is collected , by consequent of matter , not by direct term of heauen . it vvilbe thought strange that your g. a d. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these groundes for diuinity . novv let vs behold the prophets , the historique , & the other , the commenters vpon lavv & story . for iosua , iudges , samuel , & the kings , abigaels speach to dauid , that his soule should be in the band of the liuing , & eliahs taking vp : the one for phrase , the other for action are holden the plainest for heauen . yet some turn abigaels vvords to a safety in life , through great dangers : vvhere saul & his should shorten their dayes . and it is sure that she spake in that sense : that she looked for him to become king : & vvould not be teaching a prophet assurance of eternal life : as bringing ovvles to athens . the ievves of true religion appearing thrice a year afore the face of god , knevv that vvhen this tabernacle vvas dissolued , they should haue a dvvelling in the heauens : but so spake that the vvrangling heathē should not stumble at their paths . in 2. sam. 7. the kingdom of christ altogether taught of life eternal : though the speach to this day is taken of ievves for pompe here . when the ievves open policy vvas dissolued then daniel in most plentiful sort openeth the spirituality of christ his kingdom : hovv his enemies vvere cast into fire burning vvithout limitation , that is for euer : and vvhen he shevveth that antiochus epiphanes shall beeeaue the ievves of earthly comfort , then most fitly he comforteth them in the better resurrectiō , such as resisted him : & so s. paul to the ebrevves mentioneth those affaires : as daniel stood most carefully vpon the story of antiochus : to let all vnderstād the last affliction of gods people , before the coming of christ . but daniel hath no term for soules distinction gon hence : & he shevveth that christ being killed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not letting death season vpon him but riseth , so doth bring in eternal iustice . your gehenna came neuer in his mind . the angel sent from heauen spake vvhat he penned : & the angel knevv that god ordeined a more certain course , for ease and clearnes of saluation , then to ty soules to beleeue a iourny of a soule , to vvork merit in darknes among spirits , vvhich iourny no pen could cuer tell , nor hart conceaue vvhen it vvere told , vvhat he should do ther : or hovv he could suffer there : or hovv the body should vvin by the soules pain vvithout the body . and thus vve see hovv through the prophets they vvere taught of redemtion . and in the nevv death & resurrection very often seen . but no going to gehenna . yf i vvrote but thus much the cause vvere fully concluded against your g. yet for all plenty of store , i vvil ioyn vvriters not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allovved for so much as i bring & much more by the eternall spirit : and therfore may go vnder the former title , of serching the scriptures and the holy doctrine , for heauen : the rabbins inuenting of nevv phrases for to expound the generalty of sheol & the prophane greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hell. thus the cause vvilbe so handled that futher kindes of studie can not be required . for all the nevv testament is either from the old , or from the rabbines , or from the prophane greeks . and vvhen it is made vp from the old testamēt , either vvhē the apostles translate of them selues , as they do ful often , by prophane greeks language , or cite the septuaginta , vvhich borovved their vvords from heathē , in both kindes the heathen must be looked vnto . so much is void of controuersie , that so far greeks must be regarded . the septuagint is of so great auctority that for the main poinct of saluatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to end moses lavves , that is cited vvhich is far of in ebrevv : & this could haue no auctority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holden prophets scholers . and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the vse of the term . as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō ps 110. ( vvhich greek stile the holy ghost for that ps allovveth at the least in tvventie parcels ) ecclesiastical discipline is cleared exceedingly . but of the 70. i haue little novv to say saving for inducement to moue the vnlearned & vnstayed to think better of rabbins for many things , and of prophane greeks . the very septuagint vvere of the ancient rabbins , & others of holy faith as symeon the iust . luk. 2. and others of great learning : as gamaliel , and the chaldy paraphrastes . none but the senseles vvill despise such . for the rabbins the most learned ebrevv doctors , this much is famous ; that against sadduces , that denied the resurrection , and relyed in pretense vpon moses vvords , they from moses matter & assurāce of doctrin invented very profitably these terms . the vvorld to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the day of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gehinnom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the valley of hinnō . the iudgemēt of geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these vsuall in zohar . the second death . onkelos deut. 33. ap. 20. the garden of paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the tree of life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and a feast in the vvorld to come , in the chaldy of iob. and in the lavv & prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol conteyneth all these states being vnfolded . and because the sadduces admitted but the lavv ; as the doctors comō places also reduced all vnto the lavv : the godly doctors termed all the holy books the lavv : saned . fol. 92. and so the the term lavv is vsed in s. iohn . 10. & rom. 3. and for the comfort of the godly , that they dy not , but pas from death to life , they called dying a deliuerance or setting free . as in zeror vpon ex. 17. iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence , &c. phil. so s. paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriaque hath the rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very lernedly . and all this vvas bred for distinctiō of matter about sheol : because the prophets comonly vsed comon terms of the vvorld ; that the vvicked , as all be at the first , should not be trobled aboue their reach . novv he that thinketh that sheol signifieth gehenna more then heauen , vvilbe ignorant of all this , & in a vvorld or cimmerian darknes , or aegyptian palpable myrknes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and infernus or hell , for it vvill as vvell catch a d. in babish infācy for diuinity . and this much for the ebrevv doctors fom vvhom the apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them , othervvise vnexplicable . novv let vs consider the heathen greeks , as the heathen lend the apostles theyr vvords to teach them life : and as the prouidence of god vvas vvonderfull gratious in giuing to macedonians 300. yere raign ouer 72. kingdoms in the north , & in all the south ; that from the vvest , greek should go over all the vvorld by the apostles tymes . and before great alexander god gaue grecians such svveetnes & vvhitenes and vvittines of speach , that to this day , they beare svvay over the vvorld : & . vvere still specially studied at the first over the vvest . such as knovv not their vse for the tabernacle of the nevv testament , vvill build in quirks of latin distinctions , being as silk vvorms thred vnlavvfull , as from vnclean vvorms . the vniuersall concent of a tongue spred ouer many nations , & the chiefest and most ancient next the ebrevv , ancient vvith the eldest bred at babel , & largest in vse , such consent and concent vvilbe holden of force vnuincible : against vvhich yf the creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peruerting of an vsuall term had more hindered then any difficulty in the mysterie of redemtion shake avvay the careles & contemtuous . as to speak in a language othervvise then any that euer vsed the language for an hourely matter , that must needs argue the full extremity of all badnes and brainles folly . amongst greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all greek popular maeonides that best knevv the old greek of all countreys of cittim , & elisa , & hath bene follovved vnto the apostles age , and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as i counted ) & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & infinitely , this old poet is vvorthiest to come first . and in him old nestor 90 y. old , vvho vvould , setting curiosity aside , speak in simple antiquity . from his mouth flovveth an oration svveeter then hony for this matter , for he hath the very phrase of our greek creed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus he speaketh before the nobles of graecia for the comon passage of the vvorld , in souldiers slain : iliad . eta : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . warre shed their blood : but their soules be gone down to hell. old nestor speaketh as iacob , iob , anna , dauid , ezekias , the comon terms of death . and yf the church of pylos had vsed his phrase in any other meaning , yong mē & mayds , old men and babes , vvould continually haue stumbled to more danger then vvant of battlements to the rooff of an house , & vvant of couering to a vvell vvould haue caused in iudea . and he that commaunded plain matters of comon discretion vnder then requireth greater heed-taking for soules , that no pachadh , ●or pachath as esay and ieremy speak : no grin nor spring be ●ayd in soules vvay : nor any thing spokē in corners of speach vvher the simple vvould trip and be entrapped . i commend not our doubtful vsage of hell : but seing a thing don cannot be vndon , i shevv that the trap must be looked vnto . your g. vvho say the q. vvill not haue the translation amended , as though the realm had giuen her auctoritie for atheisme , your g. must ansvvear , vvho your self being entrapped vvill burn to entrap others , you must ansvver for the cōtinuance of the stumbling block . and but that you hould back from the learned nobility 400 epistles , as though your bare latin vvere comparable to all their lerning , or your care for the realm comparable to theirs , so many nobles had removed the blocks much avvay by this time : & they all vvith all their attendants vvould haue persvvaded or suaded at the least not to sindge any more for love of gehenna to be a lodging after a soule is commended to the faithfull creator , then ananias , azarias & misael , lost of their hayr for the idol of chaldy religion , against vvhich not for vvhich they gave their bodies to the fier . and thus yf you vvill try lerning by antiquity old nestor vvill tell in vvhat sense argiui vvould vnderstand the creed euen at the first sight : & befool the penner yf by any other sense he laid a snare vnder terms of a knovven & solenne meaning . novv that one svvallovv make not a summer : you shall haue more not svvallovvs , but soules svvallovved of death in this phrase . andromache hectors vvife & s. paules cuntrey — vvoman of cilicia , she speaking of her seauen brethren kild in one day by achilles saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as tarsus spake greek so did the rest of cilicia , or at the least fomer knovving all their maners of tongues vvould bring for a q. the chief dialect : & yf s. paul had sent thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense , the vniuersity of tarsus ( great lernd thence arose ) vvould haue said : athens had not so great occasion to say that for the resurrection you brought strange things into their eares : as vve have for your article of going to liuels lodging : vve speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy . are you appointed to teach vs nevv greek ; and to build a nevv babylon . our mindes may admit nevv lavves ; but not nevv languages . to this absurditie your g. should bring the holy apostle ; vvho yet knevv tongues better then all corinth , & greek , excellent vvell of a child . and he that knevv hovv milk is for babes , vvould neuer giue an article of plain vvords for a meaning neuer heard , and vnpossible to be proued : and neuer disputed in scripture . novv for tro as or tiras , hector to his vvife speaketh of the phrase more fully , vvhen she desired him not to hazard his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here tiras nation speak , that all once come to the vvorld , must be sent or go to hel in the creed term . and maeonides him self , he spake in the same sort of hectors soule : vvhen achilles killeth him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his soule fleeing out of the body went to hell. and this cometh in homers ovvne phrase : vvherin he cōteyneth the maner of the dialect of smyrna , rhodos , colophon , salamis , chios , argos , athenae , vvhich all chalenge him to be their countreyman . novv the revelation had made smyrna astonished , yf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben in any other senses then homer and their countreymen spake : as the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 later , shevveth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteyneth not a more greuous state , but the later terme expoundeth the former : and in your g. greek smyrna had ben at the vvittes end . but in homers language and the apocalyps style they vvould assure them selves of a fixed sense , for a soules leaving of this life , and having a continuance in the other vvorld : even as orpheus hath it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and archilles in phthia speakes in the same tenour , a patron of playnness , vvho hated a man like the gates of hell , vvho vvould have one thing ready on his tongue , and an other closed in his brest : thus he speaketh , as for s. mathevv and ezekias . i did glance at the matter before . thus tethys sonn uttereth his plain hart : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparing homer vvith the bible , vve may see that to be most true vvhich the talmud and talmudists cite infinitely , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lavv speaketh according to the tongue of the sonnes of adam . novv if the penner of the creed had gone from the maner of all the bible and of adams sonnes , it hath ben a cursed vvork . and thus homer telleth vs of a great part of he vvorld : vvhat they vvould say ought to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yf the teachers meant plainly : as they must do yf they came from god. vve may here a litle digresse to other nations , and the ground of divinity , & after come fresh againe to homer , & his folovvers . the aethiopians meaning i shevved from their translation that they put death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sheol for death . and so did the 70. in es . 28. so all the south about the apostles age ( of such great antiquity they hold their translation , and part to be the apostles ovvne vvork ) all the south , all of the old vvilbe against you . as for the syriaque they take sheol stil as the ebrevv , & in their tongue our l. spake , & it is the tongue only vvhich the nevv testament calleth ebrevv . though academiques call the prophets tongue by that term . so our lords example , vsing syriaque as the vvorld then did vse it , shevveth that his apostles vvould vse greek as the vvorld then did vse it . as vve see not onely for vvords but also for matter that they never give any lavv for maners but agreable to the heathens native light planted in their harts at their coming to the vvorld : kindling that vvhich corruption had quenched ; & so their terms for vertues and vices they take them from euripides , plato , aristotle , demosthenes & such , & not a litle from homer . and for faith , s. paul telleth touching his difference from his nation that it stood then onely in this , that christ vvas to suffre : and being the first that riseth frō the dead , should shevv light vnto the vvorld . this he maketh his difference from the nation . all other poincts of divinity and the ecclesiasticall discipline terms , i dare vndertake to shevv from maymony & the tvvo talmudes : even the phrase of loosing & binding , in the making of a d. absolute by the sanedrin , vvith imposition of hands . so the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their ordinary for the bishops of every congregation , infinitely vsed . as the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s. paul is iust as in the 70. in moses , the kings , the prophets and nehemias , aud in ester in some editions : vvhence your g. should have fetched the signification of it . and as our l. repressing the sonnes of zebedy , deeming that his kingdome should be vvordly , telleth the difference , that kings of the vvorld commaund vvith absolute authority : dealing in plain matters knovven to the natural man for comon profit : but they his scholers to teach divinity should be servants : dealing in matters beyond comon affection or the natural mans reach , & hardly taught vvithout infinite service and patience : vvherin as moses and paul compare themselves to nurses cherishing the children , so all divines must be servants carying by doctrine vnto christ , and not by cerberus iaylourship make themselves slaves of satan , pharaohs over israel : and not the horses and charets , in eliahs sense ; so also the ebrevves have the same very phrase of service , in all that governed in divinity ; and namely of moses : hovv he spent 40. yeares in pharaohs court : 40. yeares in sheepheardy ; & vvas a servant to israel 40. yeares : shemoth rabba , in like sorte d. kimchi vpon 1 chron. 24. shevveth that david might not appoint one of the sacrificers above an other : not so much as to appoint vvho should be first ; but committed the lots to god. and the high sacrificer had no auctority over others by his place : not so much as to be of the sanedrin for his office , vnlesse further lerning did commend him . and as s. peter commaundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ther is an expressed lavv for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seniors in these vvordes , in maymony tom. 4. haleca sanedrin per. 15 fol. 247. of the later editiō & lesser vol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so yf your grace vvould knovv vvhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and vvith conscience have handled the matter , you might best have knovven yf you had framed your study at the first to the ebrevves maner : to have knovven moses languages , and the hebrevv doctors calling of him to comon places : and hovv all the nevv testament is framed to those comon places : & vvilbe never othervvise so clearly vnderstood as by that course : being bent to allovv the former good & to dash the traditiōs popelike of the pharisees . the greek tongue vvould have told you , even in the first chapter of genesis in adam before his fall , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified not a tyranny but a most lavvfull & synles government : and again , the ps . 110. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherof are cited aboue 20. times of the holy ghost in the nevv testament , vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of christ . the greek tongue vvould have kept you aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. mat. 25. that they are all one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk 22. 25. in the greatest benefactours and enrichers of the kingdomes called for theyr desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the people , rejoycing in theyr government : and the rule or canon that sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. paul 1. tim. 2. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ester ) this vvould have kept you from perverting the tongue , and marring all divinity & discipline . you feign that our l. condemned heathen rulers . mark vvhither you rush . so the zebedeans should have no represment : but all might hold the iudaisme of rambam tom. 1. fol. 50. that messias kingdom shal be pompous in israel : so our l. might by heathen lavves have bene blamed fully : vvhich god forbid . so the iudaisme that israel might obey no king but of israel , had bene confirmed by the gospel , against rom. 13. so all kinges should need a pope to overrule them : so our l. should have made a lavv against comon experience : vvhich hath gods auctority . see then hovv you run : missing of the ground : not knovving the greek tongue by vvhich the nevv testament must be expounded : ( as all ievves vvill graunt & require for the vvords ) & for matter may in no case bring any nevv article : but as paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dan. 9. most exactly translated , in his article of difference having the exact propriety on his side : so still articles of the creed must haue such exact playnes that all vvicked may knovv vvhat they mean no lesse then the godly : and all godly children seaven yeares old , may clearly take them in the right meaning . your g. is blamed in print , as i vvrot vnto you , in this case vvhich i vvill shevv briefly . a certen learned man , better learned then yourself , as it seemeth by his overreaching of you , vvas greatly grieved , that you played the rex in taunting of him , and yet not the rex properly : fatherly mildnes should be in a king , and all modesty : you vvere to sharp vvith him vvithout reason in checks as he thought from your ovvne auctority . thē he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then you replyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government : thē he rejoyned that of christ it vvas spoken in the ps . 110. and he hoped that you held him to be no tyrant . your rebutter vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus . and do you allovv the 70. greek ? good my l. dare you dissalovv that psalme for greek , vvhose very syllables the holy ghost citeth to the ebrevves to dravv all unto christ , & in the gospell in parcels & times above 20. at the least ? besides my l. many an hundreth thousand times doeth the apostles style expresse ebrevv in the 70. peculiar maner : that you can hardly find five vvords together vvherof four be not in the 70. and yf the 70. greek be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvhence vvill you expound the nevv testament . thus your grace befooled the very rock of our salvation , and vvere accused to the lords for vvorking the eternal shame of our nation . yf the papists charge vs that the chiefest preferred scholer in england knovveth not one line of the nevv testament , nor one vvord from vvhat auctority to vvarrant a translation , vve may be thought the most brutish & senseles of any nation vnder the cope of heaven . and dare you burn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that gehenna is meant by it : not knovving the sepuuagint : and lesse heathen greek ? it is no marvayl that you accused my studies to the q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seing you have no fansy to any greek in the vvorld : that for greek or ebrevv can not speak to one vvord of either testament , by former greeks , & auctours authentical to ievves , vvhat may constantly be affirmed these four vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lord vvhēce vvould you expoūd them . the general greek by peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propre tenour of meaning , so that general greek must be knovven , and yf in heathen sense it can not stand , then the 70. and imitation of the ebrevv phrase must be considered . and the grace of a vvitty vvriter handling matters of diverse kindes , standeth , ( in plain matrers ) in equivocation of a term serving all his purposes . so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhether generation , or kindred , or story ought to be meant , the matter vvill tell . neyther the house of salomon nor the house of abiud belongeth to the generation of christ . neither vvas that s. mathevves purpose but he shevveth frō vvhat old promesse from god to abraham to give him canaan david vvas a king there , and salomons house : and the enheritance came to christ ; vvhom herod therin feared : and therefore sought to kill him . and to that end he shevved the roll of the kindred , not of the generation of iesus christ . the speach serveth most vvittily also as a proposition to all the gospel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth story . vvithout the 70. these four first vvords could never be vnderstood . so your g. vvould make our nation a vvonder of the vvorld , despising the 70. vvhose skil for applying heathen greek first to ebrevv true divinity all the vvorld admired : & the holy ghost through the nevv testament continually celebrateth : that vve have a threefold thred , the nevv testament , the 70. & the heathen . and he that cannot handle all these three is not fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here i appeal vnto al the realm hovv fit you vver to repressmine epistle for translating the bible ; vvho your self knovv not so much as one vvord of the greek testament , frō vvhat auctours it hath certenty & lesse in the old . but i vvill novv leave both testaments , & regress to the creed , penned for the simple heathen in the very phrase vvherin they nourished the immortality of soules in mention of death , that men should not be thought to dy as horses : but to have an other vvorld : hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creeds phrase vvas infinitely in speach among heathen in the septuagintaes sense , & the rulers of divinity : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the vvorld of the dead , vvher immortal soules cōtinued . in homers odysseâ in lambda vve have a vvhole book for the vvorld of soules vntormēted , but continuing togeather . in the fable the substance of trueth must be imbraced , that iapetionidae rightly taught the soules immortality in an other vvorld called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & termed death , to the soule immortal : a descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell. thus of tiresias vlisses vvho vvent thither speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule went into a chamber within hell. and the mother of laertiades geveth him a general rule that vvhen bodies dy , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of oedipus mother he sayth , hovv vvhen she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so agamemnon complayneth that clytemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvould not so much as shut his eyes vvhen he vvent to hell , to the vvorld of soules . in the same sorte aeacides spirit asketh vlissen hovv he durst come to the vvorld of soules , to hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this distichon standeth as a dictionary for hades , vvhat place it is , against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone , it hath bene a skoph to hellas , and had hindered all the proceeding of the gospell . but the creed vvas penned vvith all circumspection : that vvhen some arian objected basenes that christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gregory nazianzen ansvveared that thence he brought soules to the body : but they vver just soules : therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules , vnjust and just . and so eustathius bishop of thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the lot of all that dy , admitting homers phrase ; on vvhom he commenteth hovv all greeks after him speak in his kind . and this much for homer : of others the rarer may be cited : the comon are in all hands . anacreon hath not much , yet he hath in comon ra●e : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as in melanippide god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop of the immortall soule : so ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for love of painful vertue achilles and aiax vvent to hell. litle of sappho and ibycus , as of the last cited , came to our age : a fevv lines : yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end : both vvorst and least fearing punishment . tragiques are infinit in this : and euripides beginneth here : defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his very first vvords : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and lycophron that of purpose studied for hard langage , yet here in he could fayn non , but must take for the vvorld to come , the comon : and in one tragedy ten times runneth on hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for athenaeans comōly , their epigram of 4000 slain vvil serve , for isaeus , aesch . dem. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they made hel their common game . by hippocrat . cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for the septuagintaes age menander telleth hovv greek vvent then : vvho thus speaketh of the dead to comfort one mourning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense plutarch fitly ioyneth aeschylus vvith an other . aeschylus sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men are not well aduised that hate death : which is the best medicine of all euels . in plutarch one ansvveareth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , o death d of physique come . for hell is the onely hauen of the earth . having haiden my helper i feare not shadowes . for further auctors extant in plutarchs time all of one mynd , plutarch comforting his frend vpon a godly sōnes death , that he vvas in hell , & therfore in good case , and citing pindarus , plato , & others many , and as to one of hys mynd , for the term hades he may be as an vvhole library . and for plain sayings that they meant ioyes of high degree to be in death pythagoraes golden verses conclude that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same vvas their general opinion , and not propre to the samian philosopher our old cantabrigiā . sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is better at case that is in hell , then sick past help . the same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead . and so spake latins . scipio vvent by tully , as all , to inferos : yet had his place in heauen . leonidas in herodotus harting 300. against xerxes army , told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud inferos , by tully . the argument aymed at a better case . novv hovv did the heathen term the place of torment ? for that , plutarch citeth plato : & he , homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the iayl. homer is vvonderfull herein : & teacheth that our old father iapetus very carefully deliuered to his posterity the true religion , of the creation and of angels fall & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin deceauing man. and it is no lesse marueyl that the holy ghost by s. peter calleth homers vvords from the fable vnto iaphets trueth . thus iuppiter threateneth his angels disobeying , to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the comment ry & prose term , black tartarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will the disobedient into black tartarus cast where ther is a black dungeon vnder the earth . wher be steel gates : and a floor of brasse . as far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades as heauen is from the earth . so the prison is tartarus : the rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chain that can hold all nature fast , is in homer , in the same speach . vvhen s. peter telleth hovv god condemned the angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh all the vvords from homer and his prose commentary , calling the fable to an old trueth . and seing the highest so cometh dovvn to the capacity of greeks dravving them euen by their fables phrases vnto the trueth : vve may be sure he vvould neuer thrust into the creed , a speach against their vniuersal iudgement . none may say that the h. gh. knevv not homers phrase : and reason telleth that profitably his place is touched , and nothing falleth out by chaunce . therfore s. peter vvas directed by gods vvisdome to temper his style to the heathen capacities euen in their fable : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in plutarch : fables touch the trueth . so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syn : she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sin , the eldest daughter of the spirit , maketh all men sin . and in this speach agamemnon confessing his sin to achilles , sayth that not he but sin vvrought achilles iniury . in lydia the poët lerned ebrevvish greek : and much matter harping vpō trueth . the heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented : but that god keepeth them in chaynes of darknes by his povver , their ovvn speach vvould soon make them vnderstand that . the rabbins from the creation-story speaches before all ornaments came to be made , vvhen yet darknes vvas vpon the deep , call the place of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the graue is also called by that , once in paul. but in speach of the damned & of soules , it signifieth the place of torment . as in zohar . gen. 1. v. 2. the ievves so spake , the deuels vsed the same term luc. 8. 31. vvho desired the lord that he vvould not commaund them to go into the pit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the syriaque folovving the rabbique term . and in papistry dravving to the lake burning vvith fier and brimston , as dauid ps . 11. closly noted from gen. 19. eternal destruction , the keys of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a speach allovved by god from the comon maner . vvher this abyssos or deep pit lyeth , ( that they lie in a deep dark fiery dungeon , and yet are sene of the holy ) vvisdome forbiddeth to serch . the ievves from esays last verse , place it in the high , in cether malcuth , page 11. vvith astonishment at gods counsell , that ioy & torment should be so near in place . the phrases of abrahams bosom & the epicures flames are in the same tenour : luk. 16. and so in ap. 14. all that haue the mark of the beast that pretendeth the hornes & auctority of christ they shal be tormented in fier & brimston before the holy angels & the lamb. novv vvhosoeuer vvill burn in defence of this position . the humane soule of christ vvent to gehenna , he therin hath the mark of papistry : therefore , yf he burn for gehenna he shall burn in gehenna , and before the throne of the lamb for euer & euer . vvhere torment shal be , i determin not , nor your g. i trovv . and that is no part of our difference . but i novv dispute onely of the speach . your g. seeth hovv god speaketh , as greeks & ebrevv schoolmen , that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could euer haue taken place : yf none might deale vvith ruling for diuinity but such as had spent their age in the tongues of both testaments : vvhose paynes vvhen bare latin can persuade princes & counsellers that they be but fansies , & curious quirks , it is no marueyle yf such turn auctority against the fayth vndertaken to be defended . and novv i vvill make an end. i haue shevved hovv for your g. good , that you should not burn for gehenna , lest you burn in gehenna , i handled this cause : being certefied that your tongue , vvhich could say , ( as you knovv hovv i accused you to the ll. ) that yf i vvere so highly preferred as you all the kings of christendom could not rule me , this tongue vvould embreath matter into the q. eares that the ll. promess to stay me from going to the king of scotland should be no better then yf it had bene vvritten in the vvater . this i did knovv full vvell : & vvas nothing amazed at your most mōstrous iniuries . such good experience i had of your g. i defended your opinion for the certenty of daniels 490. yeres , the comon opinions vvhich you dayly allovv in your bibles . the matter vvas most needfull to be taught euery child . and your auctority vvas a defendour of the trueth , though your lerning savv nothing vvhat you defended . d. r. & i chose you vmpier : i shevved you arguments vvhervpon a child vvovld determin aright . m. mulcaster , the best lerned in the vvorld in his ovvn conceit , reasonably in heathen greeks in deed , he instructed you , & returneth after ix . monethsa full discours of your determination : and most high speaches in commendation of my poor self . tvvo good scholers moe from your g. told that you had determined . yet you could condemn your self , the q. and all the realm to vvork the hinderance of my employment . m. kuph skophing me , you the q. and him self yf he be of any religion , the merchant told certen merchāts hovv your g. vvrote to d. r. that you vvould tell my narrand to the q. that you vvere not of my mynd : and that i die bely you . all this vvas told me , my l. yet to do you good , & to keep your g. frō topheth , ( es . 30. vvhich speach spoken of vvicked perishing deuotels for euer , the rabbins lernedly turn to eternal flames name , though outvvard destruction vvas only then in the prophets argument ) to keep your g. from topherh , from gehenna , frō the keyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do you good after m. kuph playd the koph vvith you and the q. to condemn the allovved religion true , 40. y. currant novv , in the geneua bible , & thēce dravvē to your bible vvhich the q. vseth in her chappell , i vndertook in london the opening of the q. religion for our l. his soule going dovvn to hell , by heathen phrase to the vvorld of soules ; by hebrevv schooles to paradise ; by their distinct speach , vp to heauen ; nostri sic rure loquuntur . yet you in speach to the old l. treasorer made this a bar , to hinder the high coūsel of the realm to cause any one farthing of recompense for clearing daniel for both his tongues , & for heathen comm enting on him vvhom they neuer savv , to make the hardest book in the vvorld as clear as any in the vvorld . vvord vvas sent me to be myne ovvn choser : i leaue the choise to the q. she by your grace choseth me neuer a peny : and aduentureth her eternal state on this that she vvho gaue ful many an hundred thousand pounds for court seruice that required no great art , ought not to giue one farthing to him that shevved in fevv sheets the vvhole frame of scripture , vvith heathen and tvvelue the hardest kind of studies : & again particulerly opened daniel , shevved , for his tongues east dialects the hardest and for his prophecies heathen plainly recording most propre euents of his vvords . vvhen i pleaded vvith my old l. treasorer , vvhy the ll. vvould stay me from going to the king of scotland & not perform promises at home : he sent ansvvear , that he vvas sory : and said that your g. hindered : for that i vvrote that you had determined , as i taught , that the time vvhen christs should die & end mosehs policy vvas certain in daniel in vvords past reply , that is because i defended the q. religion , and vvords sold to the people in copies infinite & dayly open in the church , the most reuerend father the archb. of canterbury for defending the q m & his g. hindereth all the temporall lords to procure any farthing recompense to one to vvhom they sent vvord , that they held him inferior in diuinity to none , vpon expounding daniel to their contentment . and vvho vvould euer beleue that an archb. should euer be caught in such dealings knovven ouer an vvhole kingdom : that you cannot deny one vvhit of all this . m. liuely novv confuteth me : as one ieninges of vlissing a bad linguist bragged : vvhom i am sure your self vvill condemne of extreem badnes for a doeg : & a slanderer most impudent . to spare him i vvill vvrite vvhat i blame in his dealings , that you may reproue him openly : that i need not to vvork him eternal disgrace . and for m. liuely , determin novv vvhether he confuteth the q. and you , or me . by the g. of god he shall find my pen the tongue of a svvift vvriter , yf he medle vvith me in any mayn poinct vvher the q. and yee most rr. ff . be disseu oured from my opinion . but no vvit vvill suffre me any more to defend your g. vvho are cōvicted past all denial , to turn against your self to do me mischief . yet , though such dealings vvere foretold , after m. samford told me that you told him you vvould burn in this opinion that christ descended to gehenna , i endeuored to saue our archb. from dravving the realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though i knevv hovv : inuitum qui seruat idem facit occidenti . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best counsel is stil to defend the church . novv your g. turneth the q. auctority against her ovvn oth : in the most sauage sort that ever i heard of . vvhat man of comon modesty vvould stir against a scholer bidden to chose his ovvn preferment , before his full ansvver , vvhen he demaunded either leaue to leaue the q. or employment ? leaue vvas denyed . employment vvas promised . vvhen of a di lēma a trilemma is made , the maker vseth not reason . i am sure you neuer read of such monstrous dealings . and in all this vvhen i charged your g. in a priuate letter that you manyfoldly turned the q. auctority to atheism : and left it vnto your choise vvhit her you vvould rest or stir : you sent me vvord that you vvould do any thing for me , yf i vvould but acknovvledge those that vvould be my frends . and vvill you rush to gehēna because i vvill not rely vpon you ? & vvill you vse the q. autority to atheism to force me to rely vpon you ? b. elmer told you that some thought your title and reuenues might be vsed to singular good vse for the church : vvithout auctority of ambition to be relyed vpon . i could haue liued next you all my life : & neuer begin iniury : yeelding honour in reuerence , that you could haue no cause to complain . the meanest should neuer haue said , that in stead of learning i pressed him vvith auctority : for a square cap to a roūd head : or for not vvearing vvhite linen afore god and his angels vvher black cloth by custom is more sage ▪ nor for not crossing in baptism most heauenly in plainnest sort . d. abraham rubens case telleth that the church needeth great reuenues : as novv to put forth in ebrevv an abridgement of all the bible : vvhich thing the b. of london might haue done , but for you , bent i cannot tell hovv . vvho but you vvould haue resisted the ll. promise vpon a poinct of no sense : that i sought not to you ? i sought to none of them all . all saving you shevved them selues singular honorably affected . yet your g. durst resist the decree of the sanedrin , as not knovving deut 17. and you resist in the strangest sort that ever i heard : sending one to counterfait his name , as to catch a iesuit , then to rush into other mens houses : then a constable and a pursiuant ; and to offer forty marks to tell vvher i vvas : and all this to come to keep your cold empedoclean g. from leaping into burning aetna . hovv did you vse rich codder mastres hiddes man : to make the q. autority as a dotage ? you cite him before the high commissioners : and vvhen he appeareth you haue nothing to say to him . then at your hall fier he saith : my lords g. should be ashamed to misvse m. br. thus : he is better learned then he . thus it pleased the poor servingman to speak : he heard a d. in my lady of vvarvvicks chamber report d. r. censure thus . ther is so much in n. as can be in a man. that made him so speak . i report not this as glad that men so speak of me . for as none of your house can affoard me a good vvord , & your self exceed against me euen to the q. in badnes of lāguage , geving them a patron and m. hutton your can. ta● man vvondred vvhat one vvilliā : and : meant to haue my commentations vpon daniel , seing they conteyned nothing but rabbinical toyes : as your gracious tongue & others make me not shrink : so neither doth the contrary stir any desire to deale any further in diuinity vvher you reign . but by vvhat diuinity did your g. put r. codder to his oth to tell vvher i vvas ? will you haue the q. to be a dog in her gouernemēt ? cā she svvear any for any but in some offense ? are you all together sold into syn ? is it an offense to clear an article by 20. yeares study , more then you haue taken , in vvriters currant among all men ? ys the enforcing of an vnlavvfull oth a small matter vvith your g ? to him vvhose most holy and sacred name you so prophanely contemned , vvho seeth hovv in your vvhole course you are bent to oppresse the light , vvhose knovvledg i hoped to haue made flovven over the nation , i commend the ending of our strife : & as he dallyeth not so i assure my self that the vvorld shal see you or me pay the price of misvsing the maiesty of the vvhole kingdom . finis . anno 1605. to all the learned nobility of england . this contention ( r. h. ) vvhich i haue with the metropolitan toucheth all the realm : as the creed is vsed in all houses : wherin i labour to shew the right meaning of our lords soule passing hence . as my paynes , all that i haue bestovved in england hath bene recompensed with extremity of badnes , by the archb. his causing : so i looke that this paynes shall find no better interteynement . only frō your honours & the plain harted i looke for approbation . i beleeue that i haue handled the matter more clearly then any who before me wrote of it . all may well here consider a question in aggei , whether holy flesh yf it touch vnclean sanctifieth it , or polluteth it self : & whether one heresy in the creed be tolerable for the goodnes of the rest , or rather corrupteth the dignity of the whole : as one dead fly marreth an whole box of precious oinctment . how far the metropolitans dealing hath bene from learning , faith and comon humanity that will appear in my epistle to him self : & to what pas he hath brought the q. honour ▪ and how he began this coyle to defeat my recompense for comentations vpon daniel , that wil be made knowen by some of your honours to the rest , without my declaration . i seek no further revenge but this that i may have the q. quiet leaue to forsake her kingdom : to take a course among strangers for passage of my yeares few & sorowfull that are to come : which i hope shal be more to myne own comfort , then those which i haue spent vnder the q. of whome i had great promises tvventy yeares together : to hinder me from vsing other kingdoms benefit : but the strangest recompense ( when i was bid be myne own chooser , & referred the choise again to her highnes ) that euer hath bene heard of . i will make no pleading : but refer all to him whom she tooke to witnes as she looked to be saued , that she would bestow all the commodityes of diuinity to best desert . she relied vpon the metropolitan : but regardeth not how god will regard such a post . how i accuse him you may read : & more for hindering the good of the bible according to the tenour shevved to your honours . therin he may soon win a victory : seing the matter is of so great difficulty that it requireth as great study as any hath vndertaken this 1000 yeres for the text of both testamēts , & besides the help of all the learned of a kingdom : all being directed to grounds manifest ; here a metropolitā may soon hinder : but i am affrayd while the nation beareth soules to be saued the like offer wil not be again . his g. wil not fīd many in the world that sēsibly defēd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ebrew text . vvhile some of his aduaunced teach that the text is corrupted , the pope is sure of the other part of the dilemma : that the church not the word must rule . a sensible reason of 848 margent readings had bene worth thākes : how they note exactnes not corruptiōs . so the shewing how this : adam liued 230. & begot seth : vvherin moses omitted 100. y. this note being admitted , disanulleth all moses autority 36. seuerall hūdreths . and any one marreth all : this also had bene worth thanks . his g. neuer read two that yelded a plain reason whēce that difference frō the ebrevv sprang : vvhēce graecia , aethiopia , arabia , moscouia vtterly de spise the ebrew text : and some papists too . also our bishops missing for 600000 , yeres 215. make moses mother 257. yeres old at the least when she bare him : and infinitely corrupt all the bible . this should be amended and not concealed . these amendements and other full rare poincts deserued some thankes . but i cōmēd thē to your honours care . my poore good will was ready : to haue wrought so much that the bibles in english should haue ben the glory of all diuinity of the west . now i deem i shall neuer deal that way : but for some small parcel : as time fleeth and cannot be reuoked . your honours and the whole nation i commend to god : not minding euer to medle wher strēgthening of the present religion is an haynous crime , and saving from gehenna , is persecuted as an haeresy . as your honours vvil be sory that this hath fallen out : so in the next parlement ye may take order : that no bishop shall haue auctority but for receauing of his reuenues : vnles he can read and translate both testaments . how great hinderance his g. hath wrought it would make any hart sick to bethink : & it is better to be buryed then to be told . least further harm proceed from such : i wish preuētion for the nations good : though i look for litle to my self . your honours most willing to haue bene employed for the churches good : hvgh brovghton . errata , in some copies . in the preface . page 2. a. line 20 read . speach . ibidē line 23 read first . pag. 3. a line 2 read this . ibid. line 4. read . vvhich . so els where . page 4. a. line 13 read . a calling . in the treatise , page 2. line 1. read haleth . page 4 line 1 read his . and kingdom . ibid. line 25 read . then . page 5. line 23 and 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 30. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 8 line 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 9 line 29 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 33 after ( clay ) adde that is here , & from this earthly tabernacle , page 10. line 18 read a going . page 11 line 2 read bear. ibid. line 16 read shadovv of death ? page 12. line 8 read 16. page 14 line 32 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 15 line 33. after ( as ) adde that apoc. 20 , the comon to all dead , page 17 line 11 read redemer . page 20 line 2 after ( trueth ) adde , to abādon your errors . ibid. line 10 read proposition . ibid. line 19 after ( iew ) adde and that ansvvere vvas returned . ibid. line 21 after ( meaning ) adde or daniels 490 yeres in m livelies meaning . page 21 line 4 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 24 line 10 read is seen . ibid. line 18 read further . page 25 line 28 read philip . 1. page 26 line 1. read of cim ▪ ibid. line 2 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 5 read speach ibid. line 31 read contend . page 29 line 12 read later , shevveth ibid. line 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 32 line 33 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 33 line 8 read his page 35 line 15 read to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 31 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 37 line 6 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 11 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 16 read having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 38 line 11 read commentary page 39. line 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 40 line 7. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 43 line 22 read life . holy discoveries and flames. by john saltmarshe, mr. of arts of magdalen colledge in cambridge, and rector of west-ileslerton in york-shire saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a11378 of text s116513 in the english short title catalog (stc 21637). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 192 kb of xml-encoded text transcribed from 118 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a11378 stc 21637 estc s116513 99851729 99851729 17020 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11378) transcribed from: (early english books online ; image set 17020) images scanned from microfilm: (early english books, 1475-1640 ; 1255:12) holy discoveries and flames. by john saltmarshe, mr. of arts of magdalen colledge in cambridge, and rector of west-ileslerton in york-shire saltmarsh, john, d. 1647. w. f., fl. 1640, engraver. [14], 225, [1] p. : ill. (metal cuts) printed by r[obert] y[oung] for p. nevill in ivie-lane, london : 1640. printer's name from stc. with an additional title page, engraved, signed: wf: sculp:. cf. folger catalogue, which gives signatures: a-k¹² . reproduction of the original in the henry e. huntington library and art gallery. eng jesus christ -biography -meditations -early works to 1800. a11378 s116513 (stc 21637). civilwar no holy discoveries and flames. by john saltmarshe, mr. of arts of magdalen colledge in cambridge, and rector of west-ileslerton in york-shire. saltmarsh, john 1640 32406 25 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2007-01 ali jakobson sampled and proofread 2007-01 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion london printed by r : y for phillip neuill . and are to be sould att his shopp in juye lane att the signe , of the gun : 1640 : holy discoverie and flames . by john saltmarshe , mr. of arts of magdalen colledge in cambridge , and rector of west-ileslerton in york-shire . open thou my eyes that i may behold wonderous things out of the law , psal. 119. 18. my heart is enditing a good matter , psal. 55. 1. london , printed by r. y. for p. neuill in ivie-lane . 1640. to the high and mighty prince charles , prince of great britain . most excellent sir , drawing my breath every day more happily by the favour i received from your royall father , if my pen should forget you , it had more inke then either allegiance , or loyalty , or duty : the eyes that i here present your . highnesse , i confesse durst not looke his majestie in the face ; he hath so much of caesar about him as strikes me into a non possum ferre fulmen : but your selfe , being yet a divine spark and ray from him , and not ascended your meridian of soveraigntie , is not become so awfull , nor so inaccessible . we may see that sun in his rising , whose beames may at his noone chide our weake eyes for the attempt : this sir i speake of you , who is but now in your east , having your noone-point before you , and may you drive on happily to your glory both in your heaven and kingdome below , and the kingdome of heaven above . and be pleased , gratious sir , to let these eyes here light but a beame of yours to the holy scripture , and to ayre but your bosome at these flames , and to suffer these leafes , thus seeded with divine thoughts , to be a robe of holy ermins to your soule : i lay my selfe and papers at your royall feet , and am a beadesman for your highnesse j. saltmarshe . the eye and heart . he that is spirituall discerneth — . my heart was hot within me — . these are the two onely parts wee have , both for soule and body ; our faculty of discerning and affecting , of knowing and loving . and if these two be sanctified , we are complete ; for it is not enough to be holy in our eye onely , to be enlightned in that organ ; the single theorie and speculation of goodnesse lights us but to a brighter damnation , and serves onely to gild a little our darke condition : dives in his hell had a heaven , and the joy of it in his eye ; yet he had not a ray more either of holinesse or blisse . he that is onely a seeing christian , hath his salvation meerely in perspective ; and such is but ethiopian holinesse , that hath a bright eye in a darke body : the heart then is the part must be affected as well as that ; and this must not be barely enlightned , but enflamed : many hearts may have sudden illuminations and coruscations of grace , and yet be no more truely holy then they were : the sun may shoot in at a casement into a roome , when a cloud or curtaine may put out all the light that is there ; but if he meete with such a place that his beames and light may combine and conspire , you shall soone feele a strong warmth , and an able influence : it is thus with grace in the hearts of the saints , the light of it is not saving till it create a heat and holy inflammation in the affections , as well as a radiation ; till it scorch as well as enlighten , did not our hearts burne within us while hee talked with us , and while he opened to us the scriptures ? therefore i present you an eye & a heart ; the one for knowledge , the other for affection ; the one in meditation , the o ther in inflammation ; the one seeing and discerning , the other kindling at the sight : for , though i understand all mysteries , and all knowledge , and have not charity , i am nothing , 1. cor. 3. 2. that is , though i were all eye , and had not an heart enflamed , i were not any thing ; yet my heart cannot want this eye , for then i should have a zeale , that is , a flame , as the apostle sayes , but not according to knowledge : therefore , o my god , let me never rest but with eyes thus open , and never die but by these flames : igne perire tuo clademque authore levari . the scourge john 2. 15. and when he had made a scourge of small cords , he drove them all out of the temple . discovery . i discover , that in the church or temple , a scourge may be made , and made use on ; for , when he had made a scourge , he drove them all out : he made it , and made use on it ; neither made he it to cast by , but hee put it into the hands of his disciples ; and when hee gave them the keyes hee gave them the scourge too , tied at the same string where the keyes hung ; that is , he gave them a punitive power , a power of scourging in the church , and scourging out of the church ; for he drove them , and drove them out : an excommunicative power , shall i come to you with a rod ? sayes saint paul ; the apostle had a lash , which hee took from christs scourge : yet i observe , though christ have a scourge , it is but of small cords , not too coursely spun , nor too much twisted ; but of small cords , that the offendours in the temple may not bee beat like servants , but whipt like sonnes : of small cords ; where the punishments are easie and calme , the scourge is of our saviours twisting , of small cords ; and with this they may be driven , and driven out , he drove them all out . if one lash or rebuke will not serve , they may bee scourged out of the temple . there are degrees for this holy punitive engine ; if hee will not heare thee , tell it to the church ; and if he heare not the church , let him be unto thee as a heathen man and a publican . this is the power of the scourge to whip , and to whip out of the temple . the winds and the sea . math. 8. 26. why are yee fearfull oh yee of little faith ? then he arose and rebuked the winds and the sea . discovery . i discover the temper and moderation of jesus ; then he arose and rebuked the winde . even now the winde blew from himselfe ; why are yee fearfull , oh yee of little faith ? and this storme of his passion dash'd worse on his disciples , then that of the sea : but how soone he takes leave of it , and cleares into a calme ! how soone are the waves of his soule , his affections , smooth'd ! and now a gentle gale of favour blowes upon them : hee arose and rebuked the windes and the sea ; yet hee speakes not to the storme and passion of the sea , till his owne were over : we cannot justly rebuke that passion in another , which we bring in our selves . christ , from his owne serenity to his disciples , instructs the winde and the sea to a calmnesse ; and the very elements observe his moderation and temper ; they storm and are quiet at a word : it is the honour of a tempest to set in a calme , and of a christian storme and passion to cleare into a calmnesse : he rebuked the wind and the sea , he would not suffer the passengers to be wreck and naufrage , nor the sea to use any immersive or destructive violence : if our passions bee raised a little , and blowne into a storme , we should rebuke them ere they advance to the mischiefe and destruction of any ; bee angry , but sinne not . the house upon the rock . math. 7. 25. and the raine descended , and the flouds came , and the windes blew , and beat upon this house ; but it fell not , because it was founded upon a rock . the flame . lord , how firme is the building which hath thee for a foundation ! how sure ! there is no shaking it , no undermining it , no ruining ; for they that are rooted and built up in thee , are established in faith , coloss. 2. 7. what a fixation is here ! what an establishment ! who was ever knit unto this foundation and fell ? iudas fell , hymenaeus fell , simon magus fell , iulian the apostate , and many others went back , and walked no more with him , iohn 6. these were goodly buildings and famous structures , and had many tarrases and balconies of devotion , which raised them high and eminent in the eyes of all : they had a forme of godlinesse , 2. tim. 3. 5. these houses were glorious for forme , for appearance , but alas , how are they fallen ! how scattered ! they had no rock for foundation ; and how soone the winde , the blasts of tentations , how soone the flouds , those waters of tribulation had washt them , and blowne and ruined them ! david and the rest of gods saints had their houses surely built ; the waters , saies he , are come into my soule , and yet his house stood ; they went out from us , but they were not of us ; 1. john 2. 19. here is the house fallen ; because they were not sure and fast in their foundation , therefore they failed and fell ; that is , they went out . lord , they that are not built upon thee , how unstable is their edifice ! there is no safety , no security , no trust to any roome in their spirituall house ; their imaginations and high thoughts , which are the galleries and loftie stories of their building , are ever trembling with the height , and ready to fall : how soone doth the power of thy word prevaile , to the casting downe imaginations ! 2. cor. 10. how soon are the rafters , and roomes , and buttresses , and every contignation cast downe ! for , except the lord build the house , they labour in vaine that build it , psal. 127. 1. the building that is so soone overthrowne , was never the lords handy-worke , but the men themselves were the masons and carpenters of their own pieties and devotions . they built their high roomes of pious imaginations , their middle roomes of faith and charity , their low roomes of humility , so slender , that they could resist no raine , no floud , no winde ; therefore they fell , and great was the fall : great was the fall , for they built so high , their roofes and pinnacles so neare to heaven — . but , lord , be thou my carpenter , ( thou wert called the carpenters sonne ) and build mee my house , and give me timber and graces to joist and siele it : give me windows to my house too , for here we see darkly as through a glasse . 1. cor. 13. be thou my rock too for foundation , that i may sing with the psalmist , thou art the rock of my salvation , then i shall stand sure all windes and weathers ; sure against the stormes of all principalities , and powers , and spirituall wickednesse in high places , then i shall be thy house , whose house we are , hebr. 3. 6. then i am built up a spirituall house , yee are built up a spirituall house , 1. pet. 2. 5. and my foundation will hold me up , for , the foundation of god standeth sure , 2. tim. 2. 19. and the flouds shall not wash mee downe , though they be such flouds as davids , which came in unto his soule : no winde shall blow me , though it be such a blast as blew downe the corners of jobs house : no raine shall ruine me , though it raine snares , fire , and brimstone , psal. 11. 6. for my foundation will keepe mee sure ; for , if foundations should be destroyed , what could the righteous do ? psal. 11. 3. yet , lord , if any tile , or outward grace bee blowne from my house , or any of my wals bee dasht , my casements or doores be cast off the hinges ( for those are my doores and passages where my soule can come forth , and look abroad ; and this is all the ruine , all the failing which i shall suffer ) do thou , o lord , repaire all my decayes and dilapidations ; so shalt thou make me to heare of joy and gladnesse , that the bones , or timber of my house , my stronger graces , which thou hast broken may rejoyce , psal. 51. 8. jesus and john . math. 3. 13. then commeth jesus from galilee to jordan to john , to be baptized of him . discovery . i discover thy remove and addresse , then commeth jesus from , &c. thou leavest galilee for jordan ; thou takest ayre in galilee , and water in jordan ; thou changest the element with thy place and businesse : no place is thy sphere longer then the date of thy commission for action : where new occasions call , thou makest thy departure , no longer pretence , no longer residence , still obeying the summons of a fresh employment : now thou art for the sacrament ; thou might'st as easily have passed over this baptisme as over jordan ; but thy holy gests for salvation are in order and method : neither wilt thou come about into thy church , but the next and nearest way , through this little current of baptisme . thou stepped'st into the water that we may follow thee : thou washest to make cleane the water , we , that the water may cleanse us , and here thou employest john , then commeth he to jordan to john : this is thy honour to thy minister , thou wilt not wash unlesse he hold the water , thou wilt not divide john and jordan . the pinacle . math. 4. 4. and the divell taketh him up , and set him upon a pinacle of the temple . discovery . i discover , we can no sooner lay our scene low , for humility , but the divell hath a lift for us presently : he taketh him up ; him , even christ himselfe : now when he can take up him , his shall be sure of an advancement too , hee will bee ever putting us a pinacle higher then our condition should bee : no place is priviledged , not the holiest , the temple ; not the highest , the pinacle , hee set him upon a pinacle : the pavement or iles are the safest ; such as he suffers to be there , have lesse of his violence , and enjoy more quietly their low condition : the battlements and spires in the church or places of eminencie , are ever dangerous , and when you are carried to such a height in the church as a pinacle , it is not amisse to looke downe or about you how you came there . the bride-chamber . math. 9. 15. can the children of the bride-chamber mourne so long as the bridegroome is with them ? the flame . what mirth is here now the bridegroome is with us ! lord , who can bee sad when thou art present ; every part of my soule is musicall when thou art with me , every nerve , sinew , and string about mee is a harpstring , a string of harmony , and rejoycing ; now i see in thy presence is fulnesse of ioy , and thou hast made me glad with the joy of thy countenance , psal. 21. and now i am entered into the joy of my lord , math. 25. and shall not i be merry and cheerefull , when they earth , o lord , and thy hills and lands , ( dull , and stupid , and inanimate clay ) break forth in rejoycings ? therefore thy servant warbles to thee , be joyfull in god all yee lands , psal. 66. and talke of joy yee hills . who can hold his fingers from his timbrell or cymball , when his saviour is beside him ? he that hath delivered our soules from death , our eyes from teares , and our feete from falling , psal. 116. 8. who can be sad , that hath his salvation , his reconciliation , his redemption , in the same roome with him ? who can mourne that hath him in presence , who will supply all his necessities ? my god shall supply all your necessities , phil. 4. 19. who can mourne that hath him who takes care for him ? cast your care upon him , for he careth for you , 1. pet. 3. who can mourne that hath one to make peace for all his mutinies , his indispositions , his rebellions ? he hath made peace through the bloud of his crosse , col. 1. 20. one to intercede for all his offences ? wee have an advocate christ jeses , and he is the propitiation for our sinnes , 1. john 1. 1 , 2. to give us every good gift ? for , to which of you , if hee aske a fish , will hee give a scorpion ? or , if hee aske bread , will he give a stone ? who can mourne that hath him to provide a place for him in his glory ? for , in my fathers house are many mansions , and i go to prepare a place for you : awake then psaltery and harpe , i my selfe will awake right early ; and let us bee glad and rejoice , for this is the day which the lord hath made , even this lord , this bridegroome , who hath his wine-seller , and flaggons , and grapes , and gardens , and perfumes , and spices , all things for the advancement of mirth : i came into my garden , i have gathered my myrrhe , i have drunke my wine , drinke yee , drinke abundantly , o beloved : here is no weeping , no teares , for god is here , and he shall wipe away all teares ; here is nothing but revellings and divine espousals , here is the bride-chamber , here is the sweet celebration of the spirituall marriage , here are the holy embraces of christ and the soule , the blessed recumbencies and reposings , the interchange of sacred courtship , arise my faire one , and let mee kisse thee with the kisses of my mouth ; and , my love is white and ruddy , the fairest among ten thousand : here is no mourning , no lamenting , nothing but love-songs , and sweet epithalamiums , mutuall enjoyments & admirations of each other , rejoce therefore in the lord , oh yee righteous , & again , i say , rejoyce . phil. 4. the synagogue . mat. 4. 23. and jesus went about all galilee , teaching and preaching in their synagogues . discovery . i discover , that jesus begins now to be more free of himselfe , he went about : before he was in the desart , hee then went out ; now he went about , he went out and about , and thus inlarges himselfe to his time and businesse ; he begins in private at bethlehem , he goes on in publike to galilee ; he went , and went about , he was active and stirring in what he had to do : employment should ever quicken us ; motion suits businesse better than a chaire and cushion : hee went , and , about all galilee ; galilee , a place neglected and disdained of the jewes : how the estimations of god and man differ ! how unequally their respects are directed ! about all galilee , that no part may complaine of neglect ; and in galilee hee teaches and preaches , hee keepes close to his businesse , teaching and preaching : hee wastes not his houres in other diversions , in impertinencies , or vaine disports , but teaches and preaches ; and in their synagogues , places appropriated and dedicated to that service . galilee . math. 4. 25. and there followed him great multitudes of people from galilee . discovery . here i discover the vertue and power of christs preaching and miracles ; there followed him , even there where he had preached , there where he had healed and cured , and that from galilee ; great multitudes from galilee . when jesus or his word prevailes with us , wee shall soone leave our galilees , our worldly places and circumstances ; wee shall leave galilee , and go after jesus ; that is neither citie , nor countrey , nor kindred , nor acquaintance , shall be able to keep us from following : we shall go as this multitude , for a multitude followed him ; and now we shall not go wrong if wee follow the multitude , so long as they follow thus , and follow him here in the text , even jesus ; yet it is something strange to see a multitude following him , for the way after jesus is strait , and few there be that finde it , and his flock is little , feare not little flock , and yet a multitude are following ; but , as many followed him , so certainly they followed him many wayes , the track where jesus had gone could not suffer many upon it , but some took other tracts , though all in pretence of following ; and what though a multitude ? many are called and few chosen . the physician . math. 9. 12. the whole neede not a physician , but they that are sick . the flame . lord , i have a sick soule , a distempered soule , a languishing soule ; the spirits and faculties of it faint and droope for want of thy influence , of thy grace , of thy sacred visits ; thou did'st hide thy face and i was troubled , psal. 30. troubled till i laid downe with trouble , and watered my couch ; the trouble weighed upon my spirit , till i was weary and heavie laden : the spirit of a man may beare his infirmities , but a wounded spirit who can beare ? who can beare it , and not lie downe under the burden ? lord , i have a sick soul , sick unto death , for , while i live after the flesh i die , rom. 8. 13. and now that i am in so deepe and desperate distemper of spirit , restore and renew me againe ; thou turnest man to destruction , and thou saiest , come againe yee children of men : say thou unto my soule , returne , and that voice will quicken me againe , and raise me to life , that i may say with the apostle , as dying , and yet behold i live , 2. cor. 6. 9. lord , how many are my spirituall diseases ! lay thy hand upon the pulse of my soule , the affections and passions which beat so violently for want of thee : as the hart panteth after the water brookes , so panteth my heart after thee , o god , psal. 42. looke , o lord , upon the water of my soule ; thou hast a bottle , even a holy urinall , put my teares into thy viall , psal. 56. looke upon the complexion of my soule , how pale and wan ! having a forme or colour of godlinesse , but denying the power , 2. tim. 3. lord , i acknowledge i have a sick soul , and many are the diseases therof . i have now a spirituall vertigo or turning in my soule , a giddinesse , which makes mee unstable in all my wayes ; a double-minded man is unstable in all his wayes , jam. 1. 8. anon i shall have a spirituall convulsion or a shrinking back of the sinewes of my soule , of the vertues and graces of it , and then i am nothing so devout , so religious as i was ; sometime i shall have a spirituall fever , then i am all in a hot fit of piety , and then , master , i will follow thee wheresoever thou goest ; and yet soone after i coole againe , and then , lord , let me first go bid them farewell that are at my house ; lord , to these diseases i have spirituall sores and ulcers too , sometime my sin ulcerates at the intellectuall part , and then all my apprehensions and meditations are vaine and impious ; sometime at my will , and then all my inclinations , and addresses , and motions are sinfull ; sometimes at my memory , and then all my remembrances and recapitulations are of the vices , and follies , and lusts i have beene guilty of and cherish'd ; lord , thou seest now my sick soule , give it a restlesnesse till it repose in thee , and rest , with thy blessed apostle , in thy bosome ; lord , now i am sick , make all my bed in my sicknesse , psal. 41. 3. thou that dispersest thy saving health among all nations , psal. 67. thou that healest the broken-hearted , thou that sayest , i wound and heale , deut. 32 , heale my wounds with thine , and binde up my broken and scattered parts , my thoughts and discomposed affections ; and i will praise thee , and say , thou art the god of my health and my salvation , psal. 28. the mountain . math. 5. 1. and seeing the multitude , hee went up into a mountain . discovery . i discover here christs retiring from the multitude ; for seeing the multitude , he went up ; it is good not to be alwayes too publike and popular , nor too much for the multitude : christ seeing them went ; his foresight of them was a visuall admonition for his retirement : it is safe taking warning at our eyes ; he that from his window can see a danger , will not stay there and shut the casements upon it , but seeke either to prevent or avoid the inconvenience ; an hastie proceeding or inadvertencie , may ingage you in a societie you would not : seeing , he went ; he escapes at the first discovery : it is an happinesse when your perspective can informe your feet , and when they keepe pace with the motions of your eye : hee is no wiseman that removes not when occasions are free and open ; tedious considerations may arrest you into such a delay , that you cannot acquit your selfe at your owne pleasure ; seeing , he went , and went up : it is well when your escape is with advantage , when you can stand above the prease of a danger , and the reach of it ; he went up , and into a mountain : it is not fit to be alwayes upon the plains and flats with the multitude , but if we be risen with christ , to seeke those things that are above . the sitting . math. 5. 1. and when he was set , his disciples came unto him . discovery . i discover , that christ is not alwayes in motion ; he hath his comma's and periods in his journey , his innes to call and refresh at , when he was set . this when , is the time he sat downe in , he reposed in ; and where should he sit but out of sight of the multitude , when hee went up from them ? it is not so convenient to take your repasts too openly : be publike in nothing but your office and employment : in that which 〈◊〉 your selfe do not summon too many eyes , nor in that which concernes many , too few : when he was set , this was the time and place of his residence ; hee was set , and where but on a mountain ? he walkes not on the mountain but sits ; the higher your place and preferment is , the lesse you should move , the more you should sit ; that is , the more firme and staid you should be : too much change and motion bring you into the guilt of uncertaintie , and that into the opinion of lightnesse : when he was set ; this sitting sets a lustre of gravitie and stately composure upon him ; and now is he fittest for disciples , now that he sits : do not move too much when you are teaching and instructing , for that is to be carried to and fro with every winde of doctrine , especially when you are teaching upon a mountain and height , when the point or position is high and steepe . the bottles . math. 9. 7. neither do men put new wine into old bottles . the flame . lord , i will bee any thing for thy sake , thou did'st so varie thy selfe , and become so many things for mine ; for my sake thou wert a vine , a tree for every one to pull away and ravish thy grapes , i am the vine , john 15. thou wert a way , i am the way , john 14. a path for every one , every uncleane foot to walk and trample on ; thou wert a doore for every unquiet hand to knock at , and disturbe , and cast off the hinges , i am the doore , john 10. thou wert a lamb , behold the lamb of god which taketh away the sinnes of the world : thou wert a sheepheard , a man of a low and homely condition , i am the good sheepheard . lord , i am not able to trace thee through all thy forms , through every thing thou hast beene for me , and should not i be a bottle for thy sake ? thy servant paul was a vessell , even a chosen vessell , act. 9. thy servant david was meaner then he , even a broken vessell , i am become like a broken vessell , psal. 31. and indeed all of us are vessels , some vessels of honour , and some of dishonour , rom. 9. lord , then i will be thy bottle , the vessell for thy bloud , thy wine ; preserve me , lord , now , that i am thy bottle from cracks , and flawes , and bruises , that the graces and vertues which thou dost poure into me , may not spill not runne forth , that i may not complaine with thy servant , thou hast made me an empty vessell , jerem. 51. now , that i am thy bottle , fill mee , o lord , with solide vertues , that i bee not puft up with flatulent and vaine humours , and windy imaginations ; for they that are thus puft up , will soone burst , even they that are puft up with a fleshly minde , wisd. 4. and they that are thus tympanied , and vainely full , thou wilt send them empty away , luke 1. lord , now that i am thy bottle , keepe me ever open and cleare for receiving , that no worldly nor sensuall filth dawbe mee up and stop my passage , that thy word and graces may have a free infusion and accesse into my soule ; now , that i am thy bottle , keep me cleane and handsome , that no dusty vice nor dregge and lees of sinne and corruption staine me , and render me vncleane , lest thy graces receive a taint or sowernesse ; fill me , o lord , thou that fillest all things living with plenteousnesse , till my bottle , like davids cup , overflow and run over , psal. 23. so that i may powre back my selfe to thee againe , and make good the psalmists advice by powring out before thee , psal. 62. but , lord , the liquor that thou powrest forth , is so heavenly & spirituall , and hath such a spirit within it that is alwayes working & aspiring out of my bottle , my body , that my body is ready to break , and be dissolved ; i desire to be dissolved and to be with christ . lord , it is not for a weake bottle , an old and crazie one , such as mine is ( for we have this treasure in vessels of earth , and this earth , this clay , of which my bottle is made , will faile , and moulder , and crumble into dust , ) to keepe-in the spirit of thy heavenly liquour , thy graces ; therefore what part of my bottle is old and fraile , make it new ; thou that sitt'st upon the throne , and saist , behold i make all things new , revel. 21. give me a new heart , ezech. 36. that i may be in christ a new creature , 2. cor. 5. and that my old things being passed away , all things may become new , 2. cor. 5. 17. the sad countenance . matth. 6. 16. when you fast , be not as the hypocrites , of a sad countenance . discovery . i discover , there is a time for fasting , when yee fast : a christian must have a calendar to himselfe , and his lent must be oftner then once a yeere : the weekes of his life must be interlined with ember dayes ; when yee fast , the shambles and slaughter-house must bee shut up , and the kitchen doores and cupboards of provision lock'd ; this is to deny your appetite , not to cater for your stomack , that your steames of flesh and bloud may be lesse , and more subtile ; that the rayes of grace may shoot more cleerely into you , that your soule bee not too much befogged and benighted with the vapours and mists of your food : when yee fast . a fasting you must take for granted , it must not be alwaies holiday and easter with you , you must have your goodfrydayes and eves of mortification , for these are the doores & porches to mortification ; if you will be there , you must go in here , when you fast . to fast , is to use such a diet as will make you a leane man , and a fat christian ; and as you grow so much lesse in bulke of humanity , you advance so much more in your stature of divinitie ; yet in your fast take a caution with you , that it may not bee a fast and loose ; bee not of a sad countenance ; that is , let your face fast while your stomack banquets : fast not more to another then your selfe : it is a vaine delusion to be a christian in the forehead onely ; 't is not the sack-cloth and ashes god lookes at , unlesse there be a holy sparke in the ashes , and a soule to the sack-cloth as well as a body ; a power of godlinesse as well as a forme . the stature . matth. 6. 27. which of you by taking thought can adde one cubit vnto his stature ? discovery . i discover here the inabilitie and weaknesse of man : this question christ askes , which of you ? puts all out of question ; even none of you : you princes of the earth , which of you ? you pharisees and doctors , which of you ? can adde ? of your selves , of your owne power , or ability , either by taking more to what you have , or by taking thought , or taking paines ? all your taking thus is but a mistaking , and all your additions and augmentations are but substractions , and diminutions , and depredations ; thus , while we take thought for adding and increasing , our souls & statures of grace go back and decline , decline even with too much thoughtfulnesse of adding , for , as wee adde and accumulate with our owne hands , god fillips our height downe : the afflictions , and tribulations , and misfortunes he sends , pull downe our statures , and impaire our cubits ; for i finde a stature every where , some are lower in degree , some higher ; there are statures ecclesiasticall , and statures politicall and civill ; there were in the church evangelists , doctors , apostles , disciples , and among the apostles , peter and john , one cubite higher then the rest : in the state some are rich , some poore , some princes , some magistrates , some vassals , and all these labour in taking thought , ( which is the labour of the soule ) and all to adde to and advance their stature , to attain to a cubite higher , to be greater , and richer , and wiser , and more honourable . these are the cubits , but if these cubits be of our owne adding , they prove vaine , nothing : the two sons of zebedee were taking thought how to adde a cubit , suffer us , say they , that one may sit on thy right hand , and another on thy left , in thy kingdome ; but , which of them could adde ? you know not what yee aske , sayes christ . the disciples were taking thought for a cubit too , they were busie who should bee greatest , but christ takes them down a cubit lower , let him that is greatest among you , be as the least : thus we take thought for adding a cubit , but , in christs question , which of you can adde ? the comming downe . matth. 8. 1. when he came downe from the mountaine , great multitudes followed him . discovery . i discover , christ came downe as well as ascended : hee came downe ; downe from his godhead into man-hood , downe from heaven to earth , downe from a blessed retinue of angels to a naked , and bare , and poore attendance ; from a lord to the forme of a servnt , from dominion to obedience , from exaltation to humiliation . he came downe from the mountain ; he keeps not alwayes the same height , but remits and appeares lesse , and lets himselfe downe a peg lower , and now in his discent becomes more familiar , more accessible : he came downe , and now hee comes neere to the multitude , and the multitude came neere to him , the multitude followed him ; followed him , you see , though he came downe , yet hee came downe so as the multitude followed him : his humble and lowly behaviour hath such an awfull reverence , as puts them behinde , they followed him ; followed him in submssion and acknowledgement to his authority ; followed him , they durst not in any arrogance precede or go before him ; followed him , in a loyalty to his progresse , in applause of his way , for they followed him , in approbation of his steps ; they followed him , they durst not go haile fellow well met with him , upon equall tearms , either of congruitie or condignitie . the strait gate . matth. 7. 13. enter yee in at the strait gate : for wide is the gate , and broad is the way , that leadeth to destruction , &c. the flame . lord , here are two wayes , the one a way of declination , the other of exaltation ; the one a broad , a wide , a loose way , a way wherein a soule may be too free , too licentious , too too straying and excursive ; the other a narrow way , a strait way , a way to keepe in and hedge in a christian passenger ; such a way as will make him gather up his passions , and gird up his affections , that they bee not excessive nor exorbitant , nor too breaking forth into any by-paths or secret tracts of impietie , nor into the broad and open way of wickednesse : lord , how easie is it to go in this broad way ! what freedome , what liberty , what room for disport is here ! what associating & hearding is here ! what trooping every one will have a foot in this way : if i would set forward to any lust , or ambition , or covetousnesse , or any other worldly designe , this way will lead me to it , but ; lord . i wil think on my wayes and turne , psal. 119. 59. and , i will take heede to my wayes , for here is not onely a wide way to scatter and unloose my selfe in , but a steepe way , and descending way ; and if i once slide down this precipice , the returne is painfull , and the recoverie desperate : but i will go stand in the wayes , and see , &c. ierem. 6. 16. and though the way be smooth , and plaine , and easie , and pleasant ; the way of the world , though it be strowne with flowers and roses , and spread with carpets of plush , for the pleasure and ease of my feet , yet i will instruct them back unto thy strait way . o lord , though thy way be gravell'd , and causied , and uneven , yet i will go in thy paths , for they lead to a new and living ▪ way , hebr. 10. 20. though they bee strait , that is , strict , and severe , and pinching , and binde my behaviours to thee , yet i will on ; though they be toilesome in their ascent , so that i slip back and fall , and decline in my advancements forward , yet i will not go from thy wayes , for the lord is my helper , ( hebr. 13. 7 ) and he will give grace to helpe in time of need , ( heb. 4. 16. ) therefore into this strait gate will i enter , bee open yee everlasting gates , that an heire of glory may come in : i will enter , though i reach but into the portal , for i had rather be a doore-keeper in the house of my god , then dwell in the tents of ungodlinesse ; psal. 84. 10. therefore , o lord , if any darknesse or clouds of ignorance or impiety would cast their shadow upon me in thy wayes , to muffle or benight me , direct my paths , prov. 3. 6. for thou art the god of light , and in thee is no darknesse , 1. iohn . 1. 5. the great faith . matth. 8. 10. when jesus heard it , he marvelled , and said unto them that followed him , verily i say unto you , i have not found so great faith , no not in israel . discovery . i discover , how punctuall and eminent jesus is in his laudatives and applauses , hee marvelled ; hee that had all the graces in more excellent measure and manner , yet marvelled at the grace of the centurion : neither was this admiration of his , this marvelling of his to himselfe , in his owne bosome , under his owne roofe , but to others ; he marvelled and said : the more deserts and parts are taken notice on , and published , the more they are encouraged and raised . commendation blowes a spirit into the artery of desert , the marvellings & sayings are the gratious aires which fan them , and make them shed brighter and clearer ; yet what he said was not to the party he commended , but to those that followed ; he would not speak too much in the face of desert ; he knew the modesty of vertue and grace , how soone it would decline , and disacknowledge , and summon the bloud into the face to bespeak his silence ; therefore he said , not to the centurion , but to them that followed him , verily i say unto you . peters house , matth. 8. 14 , 15. now when jesus was come into peters house , hee saw his wives mother laid , and sick of a feaver . and he touched her hand , &c. discovery . i discover , christ stayes not in ceremonies , and complements , but lookes how his businesse and necessitie cals , and there he applies ; hee came into peters house , and there he takes no time with peter , but his mother , who lay sick of a fever ; he diverts not to curiosities or impertinencies , to view his house or roomes , though perhaps but homely neither ; or to examine the building or furniture , but straight to his wives mother who lay sick ; her infirmity made suit for sanation , and hee comes to her without any more interjections and pauses ; we should not bee too lingring in exigencies and dispatches . and because his comming without healing had beene but a complement , a promise from his demeanour and no redresse , he therefore touched her hand ; her hand , the onely part she layes hold with , her onely part shee applyes with , her part shee labours with , the onely organ of practice and employment about her ; and this having a touch and vertue from jesus , must needs bee holier in the actions after ; hee touched her hand . jesus gives us but a touch on our hands here below , hereafter hee will take us by the hand , and lead us in the way everlasting , psal. 139. 24. the mote . matth. 6. 3. how wilt thou say to thy brother , let me pull out the mote out of thine eye , and behold , a beame is in thine owne ? the flame . o god , how curious are we in the infirmities of others ! how officious ! how industrious with our eyes to discerne , with our hands to touch , with our tongues to publish ; o that we should be such intelligencers to others , and such strangers at home ! so busie abroad , and sedentarie at home ! that wee should light our tapers for others faults and infirmities , and put them out for our owne ! such curious forreigners , and such incurious domesticks ! with what partiall eyes do we looke on our selves , so willing to over-look what is amisse ! what mercifull courts and consistories do we keepe for our owne offences , and what severe censures and examinations for others ! how deceitfull are our glasses ! the blemishes and spots which are in our selves shed a shadow upon our neighbours , and makes us beleeve they are in them ; how many are the blots and moles in our bodies , and yet how pure and cleare are all our owne representations ! and thus we seeme to be religious , and deceive our owne hearts , and our religion is in vaine , iam. 1. 26. oh , my god , how ancient is this errour ! how common ! every religion , and heresie , and schisme , and professor hath a finger for the eye of his neighbour ; for every way of man is right in his owne eyes , prov. 21. 2. and there is a generation that are pure in their owne eyes , prov. 30. 12. this generation is our generation , and of this generation one passeth and another commeth . how direct ! how forward are our eye beames ! how single ! how intent ! how percussive which shoote and beate full upon the eyes of others ! never comming back , nor doubling , nor reflecting upon our owne weaknesses and offences ; how diffusive , and shedding , and spreading is this little light in our bodies ! how freely disbursed upon other objects , and how darke at home ! how dull to its owne organ ! and , if the light that is in me be darknesse , how great is that darknesse ! math. 6. 22. how inquisitive , how finely sighted are wee , even to a mote or atome in another ! lord , cleare up my sight with some eyebright water of contrition , that i may see my owne beames , my owne motes , and turne back my eyes upon my owne offences , turne thou them , o lord , and they shall be turned , ier. 31. 18. the scribe . matth. 8. 19 , 20. and a certaine scribe came and said , master , i will follow thee wheresoever thou goest . and jesus said unto him , the foxes have holes , &c. discovery . i discover , christ declines these hastie resolutions , master , i will follow thee , and abates the pace of them with a deniall ; jesus said unto him , the foxes have holes ; they that give themselves over so unadvisedly to an adherence , are not to bee entertained at the same rate they run into your service : they that will follow as this scribe , wheresoever you go , are too catholike and generall reteiners , and follow the person more then the parts : wheresoever thou goest ; a thou shalt be followed more then that , thou that teachest more then that which thou teachest ; wheresoever betrayes too unbounded and regardlesse an humour ; and , like rash young maids , they betroth their opinions at the first courtship : they are better in their resolutions that follow where , and not wheresoever ; that follow where they have warrant and authority for their motion , and that follow howsoever , not wheresoever ; howsoever the world go with them , though affliction or tribulation meete them in the way , yet they will follow howsoever ; but these that will follow wheresoever , are not to be quire cashier'd , but moderately brought on , by holding their reine so much faster as they would break the more hotly after you : jesus said not unto him , thou shalt not follow , but hee said unto him , the faxes have holes , declining his hast and propension after him . the turne . matth. 19. 22. jesus turned him about , and when hee saw her , hee said , daughter , be of good comfort . discovery i discover here how jesus animares and cherishes a timorous spirit ; the woman turnes behinde him , and hee turnes about , and presents her the face and presence shee avoyded , and hee calls her on with his lips , as he cast her off with his countenance ; thus one part of christ becomes a spokesman for another , and are by course advocates and mediatours to each other ; for , he turned about and saw her , and said , daughter ; had he turned and not said , it had been worse with her , for , a silent aspect had disabled her more ; had he onely turned and seene her , and not said , an expectation of his dislike or approbation , or some such two-fac'd passion had perplexed her ; but he saw , and said , he opened his mouth and behaviour at once , and they both speake , and speake her fairly , daughter : jesus had a caracter of power in his visage , and she turned from it ▪ therefore hee turned to her : see the mercie of god that vyes turne ▪ for turne with us , turnes after us when we turne from him ; and a turne of him thus is able to wheele us about , and then a gracious reply too will make us turne further and stay more firmely in our aspects toward him ; be of good comfort ; this he said , and to one that was turned away too ; i see then , where he findes his presence hath a due influence , he will rather abate then advance , and raise then deject , and will not triumph in his soveraigntie and empire over the spirits of a weaker . on the just , and on the unjust . matth. 5. 45. he maketh his sunne to rise upon the just and on the unjust . the flame . lord , how gratious art thou to shine upon that soule that shootes thee no glance , no ray ! to make a sun to enlighten her who sits thus in darknesse and in the shadow of death ! how dull and stupid is every part and organ about mee ! how fixt and unmoveable , even as the earth it lookes upon ! no aversation , no turning back from earth , no erection , no lifting up from this part of the world , no soaring above , no advancement of eyes , of heart , to the heaven from whence this light shootes and irradiates , which enriches and adornes all this globe . lord , how worthily mightest thou withdraw this sunne from us , that withdraw thus from thee ! a cloud , a shadow , a visage of night , a retinue of blacknesse and darknesse , were fitter and more sutable to us , then thy sunne , and this light , seeing our soules are so unthankfull , so regardlesse , so supine . how justly , o lord , maist ▪ thou complaine , i have called , but yee refused , i have stretched out my hands , and no man regarded , prov. 1. 24. thou callest us in every ray which beates upon us , thou stretchest out thy hand in every beame which sparkles from thy heaven , for the heavens are the worke of thy hands , hebr. 1. 20. but why art thou so mercifull to let thy creature look upon that creature which will not looke upon thee , nor acknowledge thee ? but this is thy mercie , and , the earth is full of this mercie ; even this earth of ours which beares thy owne image and impression : o lord , in this sunne thou lightest me up so much knowledge , as to see that thy common blessings are no cognizance , no distinction , no priviledge , but are shared equally with the evill and the good , the just and unjust : i see by this light thou art liberall in thy temporall disbursments and worldly expences there , where thou meanest to be frugall in thy eternall ; and dost dispense with brightnesse thy meaner favours , when thou intendest a darknesse in thy after rewards . jesus and the publicans . matth. 9. 10. and as jesus sate at meat , behold , many publicans and sinners came and sate downe with him . discovery . i discover a double respect , one on the disciples part , another on jesus part ; on the disciple's part to entertain him , and with a meale ; that his dish as well as his roofe should receive him , that his very table and meat should taste the better for him : and on jesus part , he sate at meat ; as jesus sate at meat : hee came and sate downe at the meale provided him ; he will accept from a disciple verie homely fare , any thing from a disciple will take with him ; neither does hee nicely or proudly refuse the board that was spread for him , nor in a stately affectation disappoint the fare provided him : and now he sate , as though hee would compose himselfe to a posture should do the table of his disciple some honour ; some respects are to be done to your adherents and retinue , especially at a time of publike notice ; for then to make use of their roofe or table , then a comming in , or sitting at meat is an honour as well in the eye of others as their owne : here was a confluence where he sate ; now behold many publicans , &c. publicans and sinners came and sate downe , men debauched and notorious ; yet they came and sate downe , neither did christ forbid them the board , nor their host the disciple ; here is no rising on jesus part when the publicans sit downe : and as jesus sate at meat , behold many publicans came and sate down ; these common exchanges and enterludes should passe without distaste and offence : their stomacks are too squeasie in religion which heave and are provoked upon every civill intercourse with the men of the world ; a publican makes not the meat worse , so jesus be at the table : they sate down all , yet wee heare no reproaches nor exprobrations from jesus cast into their sawce , we heare no table rebukes , though the name of publican gave occasion enough , they sate and ate together ; it is unseasonable when your sawce is too sowre for your meat , when your behaviours are too tart for your guests . the minstrels . matth. 9. 23 , 24. and when jesus came into the rulers house , and saw the minstrels , and the people making a noise , he said unto them , giue place , &c. discovery . i discover here , jesus his even and impartiall demeanour ; he came into the rulers house , neither transported with the ruler nor his house , nor awed with the authority or state of either ; neither of these can silence him in a just occasion , nor can the minstrels or company play or tune jesus into any consort or consent to their doings , nor any allowance of their revels : hee said , give place ; he makes not a noise to out-sound the minstrels , nor will have his tune of reformation lowder then the offendours ; his checks and rebukes makes softer and stiller musick ; and if the house bee a rulers , his ayres shall not sound of violence , go out , but give place , an increpation as full of mildnesse as syllables : give place ; indeed every minstrell and worldly strain should give place to jesus ; carnall musick must leave the roome to spirituall : give place , one place cannot be for jesus and the minstrell ; and most commonly where jesus is , the musick is put out of doores ; yee now therefore have sorrow , but i will see you againe , and your hearts shall rejoyce , and your joy shall no man take from you . joh. 16. 22. labourers few . matth. 9. 37. the harvest is plenteous , but the labourers are few . the flame . lord , thou hast an harvest i see ; indeed , i heare of the seede , the pretious seede thou hast sowne in the world , and some of it fell by the way side , and some upon stonie places , and some among thorns , mat. 13. 4 , 5. i hear of thy seed time , a wet & watry seed time ; but , they that sow in teares shall reap in joy , and he that goeth on his way weeping , bearing forth pretious seed , shal doubtlesse come again with joy , and bring his sheaves with him : thy seede , o lord , must be moistned and steep'd in showres of penitence and contrition , blessed are they that mourne , matth. 5. i heare of thy plough too , and , hee that putteth his hand to this plough , and looketh back , is not fit for this kingdome ; and , hee that plougheth should plough in hope : i heare of thy sowing too , we have sowne unto you spirituall things , 1. cor. 9. 11. i heare of thy ground too , thy severall tempers of earth , the stonie ground that would receive no seede , the thornie ground that choaked the seede it received , the high ground that lay open to all dangers and pillage , and of thy good ground that heareth thy word and understandeth it , and beareth forth good fruit , some an hundred fold , some thirtie , some sixtie , matth. 13. i heare of thy dung and manure too , till i shall digge about it and dung it , matth. 10. 3. i heare of the rares and poples too , the heresies and schismes which grow up with thy holy stalkes and eares of corne ; for , the enemie came and sowed tares among the wheat : i heare of thy reapers too , the reapers are the angels , matth. 13. 39. and of thy fickles , the reaping engins , thrust in thy sickle and reap , rev. 14. and of thy sheaves too , gather the tares , and binde them in bundles , matth. 13. 30. and of thy barnes , gather the wheat into my barne , matth. 13. of thy gleanings too , he that gathereth not with mee , scattereth : thus is thy harvest ripened and accommodated ; but this harvest of thine is great , and the autumne in thy calendar long , lord , how long ! those that petition thee to fall on worke with thy harvest , and to crowne thy last day with autumnall joyes and triumphs , say , thy harvest is great ; for there are none of us but wee belong to thy harvest , we are either corne or tares , we either cumber or advantage the ground we are in : thy labourers are few , few that labour ; some have too many fields to looke at , too many acres for their plough , that while they labour in one field , their other degenerates into weedes and tares ; some have but a small pittance , over which the holy ghost hath made them overseers , and yet they bestirre themselves little , and are very late and backward in their husbandry : the labourers are few ; how many , o lord , maist thou finde in the market place with those thou rebuked'st , why stand yee here idle ? the labourers are few still : where are the watchings , fastings , and travellings , and toylings , and warnings , and repetitions , and continuations of paines ? in labours often , in watchings , in fastings , never ceasing to warne every one night and day with teares , 2. cor. 6. this was the toyle and travell of some of thy labourers : and , lord , disciples , and other holy saints , and adherents , and fathers , and martyrs , and professours , were labourers ; yet there are but few , considering the extent and latitude of the fields of thy church and the world ; lord , thou hast given mee a field , even a goodly heritage , give me a spirit toilsome and active , finewes and members indefatigable , that i may labour with my owne hands , and drive the plough my selfe , and sow the seede , and then happie shall i be ; for so is hee whom his lord , when he commeth , shall finde so doing . beleeve yee ? matth. 9. 28 , 29. and jesus saith unto them , beleeve yee that i am able to do this ? and they say , yea lord . then hee touched their eyes . discovery . beleeve yee ? i discover , that jesus will not meete the heat of their importunity with the heat of a favour , ( this were to enflame them into a fevour of solliciting citing and obtaining ) but hee retards and puts their expectations about with enquiries , and conditions , and delayes ; and with these hee ripens his grant and favours , and raises their rate and market , when a hastie bestowing spoyles the estimate of the favour , and lessens the authority of him that bestowes it . jesus saith unto them , beleeve yee ? this interrogatorie takes up a time , first they must have time to beleeve , and to know they beleeve , ere they can informe another ; and then the grant is conditionated with their beliefe , so that their hopes are yet but to a halfe part ; beleeve ye ? if jesus may bee sure of their beliefe , they may bee sure of a favour ; it is safe bestowing thus , a preamble of information does well , to bestow one grace upon the knowledge of another ; they said , yea lord ; then he touched their eyes . jesus went about . matth. 9. 34 , 35. but the pharisees said , he casteth out divels through the prince of divels . but jesus went about all their cities and villages . discovery . i discover here , that christ suffers not himselfe to bee over-borne with a calumnie ; he lets it not have all the talke and sits still , no , the pharisees said , and jesus went about ; jesus retires not for their saying , but went about ; their censure shuts not the doore on him , but hee walkes abroad ; and the more publike the calumnie walkes , the lesse private walkes he : the pharises said , he casteth out divels through the prince of divels : but jesus went about : if the calumnie sunne it selfe , so will hee ; if it take up its inne at every house , hee forbeares neither citie nor village ; for , he went about all their cities and villages ; innocencie will out-face an infamie , and dare it abroad , and challenge it even on its owne borders . the grape-gathering . matth. 7. 16. do men gather grapes of thorns ? or figges of thistles ? the flame . lord , as my root and sap is , so will my fruit be ; if that be noble , my fruit cannot bee degenerous : thou art the vine , the wounded vine , the bleeding vine , the vine which wrapt about the tree of thy crosse , the vine of whose sacred liquor , we all drinke , the vine which drops , sacramentally , into all our cups ; if i bee graffed in thee , in thy stock , i know my grapes will bee good , my fruit will be excellent ; then i shall bud and blossome , and grow ripe in graces ; then i shall flourish in thy vineyard ; then i shall not bee affraid when thou and thy spouse aire your selves abroad , when you goe up early to the vineyards , and see if the vines flourish , and if the tender grapes appeare , cant. 7. 12. then i will not feare when thou dost cast downe the hedges or wals of thy vineyards , for thou wilt fence me , and gather the rubbish from me , and make a wine-presse beside mee ; then i shall not bee affraid when thou commest for thy fruit , for i shall be better then the vine in thy prophet ; thou lookedst that it should bring forth grapes , and behold it brought forth wilde grapes , isa. 5. 4. how was thy holy expectation ( bee it spoken in a holy sense ) deluded with this vine , as once with a figge-tree here below ! thou camest for fruit , but found'st nothing but leaves and greene promises : lord , therefore , now that i am in thy vineyard , dig about mee , and rend up my ground with the good engines of afflictions , and prune mee , and take away such outward circumstances as hinder my flourishing ; doe any thing to mee , o lord , that i may bring forth fruit , that i may not deceive the lookers on , the gatherers of my fruit ; else i shall bee fit onely for the axe and fire : for , every tree that bringeth not forth good fruit is hewen downe and cast into the fire , matth. 3. 10. else i shall become a thorne or brier ; a thorne againe to my saviours temples , i shall wound him againe , and crucifie him again ; for such crucifie to themselves againe the son of god , and make a mocke of him . heb. 6. 6. i shall become a thistle , ful of prickles , by which i shall create anger and griefe to thy holy spirit , that comes to rest in my leaves , grieving the holy spirit of god , whereby i am sealed unto the day of redemption , ephes. 4. 30. he gave power . matth. 10. 1. and when hee had called unto him his twelve disciples , hee gave them power . discovery . i discover , jesus conferr'd not his power till hee had called them unto him ; hee called them first ere they came ; they step not to him rashly for their office , but stay a call , a summons : it is good to have a ●all first for comming to jesus , as well as for going from him : hee called his disciples ; yet , it may be , they might advance so farre forward , as to give his eye notice they waited : such deportments are but wise alarms to awake the disposition of another towards us , and in such advancements wee but make signes for remembrancers : but now he called them unto him ; he will see them nigh him , that he may see them better . he called them , and that unto himselfe : in weighty deputations hee trusts only to his own examinations and judgement : while they were from him , he gave no such power ; hee knew not their fitnesse , their power to receive , and therefore hee gave no power till he called them unto him . it is good to have those neere you , upon whom you derive any place or authority ; and to be so speedy in your election ( though not hasty ) that you may overtake their sollicite : first call them , and then call them neer you ; he called them unto him , and gave them power . to teach and preach . matth. 11. 1. when jesus had made an end of commanding his twelve disciples , hee departed thence to teach and to preach in their synagogues . discovery . i discover , jesus here made an end of commanding , but not of teaching ; when hee had made an end of commanding , hee departed to teach , &c. and thus he even now obeyes himselfe , and puts a hand to the doing of his owne commands : he shews hee is lesse imperious then instructive ; hee made an end of commanding ; his authority hath clauses , and inter-stices , and periods ; his teaching and preaching none : hee made an end of commanding ; but , hee departed to teach and preach ; and hee sends his disciples out , but sits not still himselfe ; he imployes not these holy curates , to bee idle himselfe ; he layes not the holy burden so upon them , that hee leaves his owne shoulders bare ; hee knowes hee cannot officiate so close by a proxie , as to appropriate their paines to himselfe : having done his commanding , hee departed ; not from his office , but nearer it , to teach and preach : neither departed he from his commanding , for his commands were to teach and preach : this is the holy method and order ; the disciple must teach before his master ; jesus did not much til his disciples were dispatch'd before him ; the disciple must bee there first , to cause all to bee made ready for jesus , to see the soules or houses bee swept and garnished for him ; the disciples must come first , they must ring the bell ere jesus come to church , they must reade service ere hee begin sermon : you shall seldome have jesus till you have had his disciple ; hee will still have some preparations and preambles to his arrivall . the light . matth. 5. 14. yee are the light of the world . the flame . o god , the whole world is in darknesse , thy sunne which thou createdst to rule the day , weares even a cipresse of dulnesse and mortality about it ; all these lower lights are but faint and weake , and in eclipse to the light of thy word ; thy word is a lamp unto my feete , and a light unto my pathes . thy lower light of creation shewes me onely the broad pathes of the world , and den waies of man , neither can i walke directly in their trod to thee ; i can only darkly understand by the things that are made , even thy eternall power and god-head : but thou hast said , my wayes are not your wayes : lord , let thy word light mee into thy wayes , those wayes which lay unrevealed , undiscovered , untract , even a new and living way . lead mee , o lord , into the way which thy sonne christ jesus led , who called upon all to follow him ; follow mee , i am the way : and whose apostle called too , be ye followers of me , as i am of christ : this way i see by the lights ( which thou hast given us to carry the holy torch and taper of thy word ) thy apostles , and disciples , and ministers : now i am in the way , i see ; for i discerne here the prints , and seales , and impression of my saviours feet ; hee hath gone before , and purpled this way , and sported this way with drops of his blessed wounds ; this way thou hast gone , and this way thy saints and martyrs have gone too ; i see it all so crimsoned with sufferings , and so scattered with worldly accommodations , which thy servants have left behind them in following thee ; some have left houses , and kindred , and friends , and all for following thee : and this , i am sure , is the way ; these that are the lights of the world have shewed me all ; and now i am right if i hold on , and decline not these lights : scatter such rayes as may keepe mee from by-pathes and errors , and heresies , and schismes ; this way then will i take , and i will take heede to my wayes . and now , o lord , that i enioy these lights , they seem to me sparkles and beams from thee who dwellest in a light which none can approach unto ; they seeme pawnes of that eternall and glorious light wherewith i shall bee tissued and embossed at my reigning with thee ; and now i enioy these lights , neither is thy wisdome , nor knowledge unsearchable , nor thy waies past finding out : keep mee , o lord , that i lose nor these lights , and be carried aside with foolish and false lights , and vain meteors : how i doe comfort my selfe by these lights ! how i doe sunne and warme my selfe by these lights and radiations ! yee are the lights , such lights as disperse influence and vertuous brightnesse upon my soule ; yee are the lights , oh shoote out your beames then , and shine as you were made to enlighten ; yee are the lights , to shine about , not to heate , and enflame , and set all on fire in the church , to kindle all into combustion : no , gentle warmths , and masculine heates , which lighten only to regenerate , and refine , and purge , and cleare up all mists and clouds which would muffle and benight us . john in prison . matth. 11. 2 , 4. now when john had heard in the prison the workes of christ , he sent two of his disciples : jesus answered and said unto them , goe and shew john again these things , &c. discovery , i discover here , that the very prison shall ring of the fame of christ ; no place so close and obscure where christ cannot shoot himselfe in : when john had heard in the prison ; no confinement , or walls , or barres can keepe out christ , and his gospel and comforts : john heard of him in prison ; every prison will open as freely to christ as john's ; though the doores be shut , it matters not , christ , wee know , came among his own when the doores were shut , and spake peace . but now , john sends his disciples to christ : wee can never bee so close , and imprisoned , but wee may dispatch a disciple to christ , a good thought or meditation : but john sent two ; it is not good sending single to christ ; as many thoughts and prayers , as many such disciples as we can , and as will , goe together : john sent here his disciples to him ; john would have them so much his , that they may be christs too ; john would teach them to adhere to christ , for christ is alwayes at liberty to doe them good ; when john , when a disciple or apostle may be shut up , christ cannot ; hee hath that about him , and within him , which sheds it selfe through every place , and makes all closets and prisons , high-wayes , and streets open passages . and now that christ heares john is imprisoned , and expects his answer , hee sayes , goe and shew john againe these things : yet john needed to have sent no disciples to christ to informe him ; christ knew both john , and his imprisonment , and was able to supply him without notice ; however , christ admits of it , and approves it too . though wee know christs omniscience and omnipresence , that he knowes all , and sees all , yet it is good to overtake and prevent his sending , to bee at him first ; christ may know , and yet take no notice , till wee give it him first , till we begin to him ; and now that john hath sent , goe and shew john , sayes hee , these things : hee quickly dispatches them , goe and shew ; though christ be at libertie , and john in prison , yet he gives john resolution betimes : wee should never bee arrogant in the priviledges or liberties we enioy above others . john sends his ▪ disciples to him , to know whether hee were the christ ; and most think john knew him before ; yet he sends his disciples , it seemes , for their information : it is a pretty secret of instructing , to steale knowledge and information upon others in our owne names . greater and least . matth. 11. 11. there hath not risen a greater then john the baptist : notwithstanding , hee that is least in the kingdome of heaven , is greater then he . discovery . i discover here , jesus complyes not with the time and circumstance ; though john suffer from herod , hee shall not suffer from jesus ; he will honour his imprisonment , and wreath a garland of due praise about his fetters : there hath not risen a greater then john ; john is greater in jesus opinion , though lesser in herods : the lessening of desert by common reputation , should never bribe our voice from a just applause ; yet , though jesus applaud him for greater , hee addeth then he ; hee that is least in the kingdome of heaven : christ loves so to magnifie his , that they may not be much worse for it ; and to stile them great so , as they shall not bee much greater in their owne opinion : hee that is least in the kingdome of heaven is greater ; if earth will not lessen john , heaven shall ; christ will none of his lights here below to shine without a shadow ; christs landatives are never so full and affirmative , but they are interlined with something that is negative : there hath not risen a greater , and yet , he that is least is greater : how christ at once commends and detracts ! in deed , too much applauding and praising is neither safe for you nor the party ; i have said , ye are gods , what an advancement is here from gods own mouth ! i have said , yet the same mouth shuts up with this , yee shall die like men : it is good applauding so , that you may still take downe a greater with a greater then hee ; there hath not risen a greater , yet , hee that is least is greater then hee . the right eye and right hand . matth. 5. 29 , 30. if thy right eye offend thee , pluck it out , and cast it from thee : and if thy right hand offend thee , cut it off , and cast it from thee . the flame . o lord , it is thy holy advice not to feare them that can kill the body : why should i feare the mortification of any part thereof , as mine eye or my hand ? the evulsion or abscission of either ? why should i feare to bee thus my owne holy executioner ? i know , o god , thy principle is true , never man yet hated his owne flesh , but nourisheth and cherisheth it ; yet this flesh that i thus dismember and disavow , is none of my flesh ; these members were made the members of unrighteousnesse , these parts were alienated and divorced from me , i had put them away for their spirituall adultery , and fornication , and rebellion ; there was a law in these members which warred against the law of my minde : and by this cutting off these parts , i have escaped , and am redeemed from this law , from the condemnation of this law . this eye , o god , was that casement which was alwaies open to iniquity , and inviting every tentation in ; and thus was i forced to shut up this window , and cast down this casement , and make a covenant , that they should not looke : this eye would never stay at home , but wander and bee impounded abroad , every vaine object took it away : this eye was never satisfied with seeing ; this eye was one of those that were adulterate , eyes full of adulterie , this eye was one of those which had lust in it , the lust of the eyes : this eye was one of those that had a covenant made with it , i made a covenant with mine eyes ; but alas , no covenant , nor any such sacred barre could keep it shut , but it would out , like dinah , and gaze and parley so long with every toy and vanity , till it returned ravished and deflowred : this was that eye that had no feare of god before it , there was no feare of god before his eyes ; and therefore i have parted with this eye , because it parted my god and mee ; i have turned this eye out of service , and i will have no more of this eye-service ; i have cast this eye upon earth , because it would never look towards heaven ; i have pull'd it out , because it pull'd my soule from the fast hold and recumbency i had on my god and saviour ; i have slaine the beames of it , for they were ever shooting back , and wounding my soule ; i have broke the glasse and chrystall of it , for it would shew mee nothing but vaine shadowes and formes : and my hand , o lord , is as guilty too , therefore i have cut it off too , for this eye lighted it into wicked actions and attempts ; now may the eye say to the hand , i have no need of thee . o lord , i will not keep this hand ; thou wilt have us have pure hands , lifting up pure hands , 1 tim. 2. 8. thou wilt have us to wash our hands , i will therefore wash my hands , saies david , in innocencie , psal. 26. 6. thou wilt have us to cleanse our hands , cleanse your hands , yee sinners , james 4. this hand , o god , i could never keep pure ; i have washed it , but it defiled it selfe again ; i cleansed it , but it polluted it selfe againe : therefore , o thou , whose hands have made me , & fashioned me , left the reward of my hands should be given me , i have given it away . thou chargest mee in thy word not to shut my hand upon the poore , and this hand would never open , never be free and loose to any such holy expansion ; thou layd'st a charge on mee not to with-hold good when it lies in the power of my hand to doe it , and this hand would never part from the good , nor dispense the good which was in the power of it ; therefore i have cut off this hand , lest it should divide betwixt me and my saviour , me and my heaven , me and my glory ; and i have only one hand , and one eye left unextinguish'd , un-cut off ; and with this one eye i looke up to thee , looke downe upon mee againe , for the eye of the lord is upon them that feare him : and with one hand i endeavour to thee , and reach to thee ; let thy hand take hold of it , father , into thy hands i commend it ; pull mee up unto thee by this hand , and let thine eyes , which runne to and fro in the earth , enlighten this eye of mine , and create more beames and rayes in mine : and for this eye and hand that is cut off and cast from me , though they bee sowne in corruption , they shall rise in incorruption ; though sown in dishonour , they shall rise in glory ; for , though our outward man perish , yet the inward man is renewed day by day , 2 cor. 4. 16. david an hungry . matth. 12. 2 , 3. but when the pharisees saw it , they said unto him , thy disciples doe that which is not lawfull . but he said unto them , have yee not read what david did when he was an hungry ? discovery . i discover , christ is readie to untie his owne knots , and to open his owne locks , and to pull up those pales and fences at one time , which he set down at another ; but it is alwaies for such as are necessitated to such a way , and fall by an unavoydable chance upon such a passage : thy disciples doe that which is not lawfull . but hee said , have yee not read what david did when hee was an hungry ? though it were not lawfull for david to eate holy bread , yet david , when hee was an hungrie , had leave and assent : the sabbath was once to be punctually kept , and the grinding an eare in your hands was as much as the grinding of your selfe came to , as much as a stoning came to ; yet now his disciples plucke the eares of corne and rub them , and no fault , but they were an hungry ; their necessity put their hand to the corne , and they pluck off no guilt , nor reap any penalty with the ear : if their hands transgress'd now , christs hands shall seale them a pardon ; hee that made the law , and the guilt , can easily lay his charge upon both , to winke at you , and with his warrant , a disciple may straine curtesie with a sabbath , and david with the shew-bread . jesus knew , and withdrew . matth. 12. 14 , 15. then the pharisees went out , and held a councell against him . but when jesus knew it , he withdrew himselfe . discovery . i discover , how jesus withdrew himselfe from the conspiracie of his enemies ; the pharisees went out , and he retires in ; they withdraw to a consultation against him , and he withdrawes from the danger of it ; they hold a councell against him , and he holds a councell for himselfe , and advises with his breast for escape ; it is happie when our advices keep time with our enemies : but when jesus knew ; hee doth not long deliberate upon the danger , one may even think themselves into a danger while they are thinking to avoid it ; when jesus knew , hee withdrew : it is well when wee can so providently make our head and our feet meet , that is , put our knowledge into practice . treasures . matth. 6. 20. but lay up for your selves treasures in heaven . the flame . my god , i see thou wilt have us rich , spiritually rich ; thou hast given me a talent , a treasure , and thou expectest an improvement ; thou didst chide him that put it not forward to the banke , i see thou wilt have us thrifty : lay up for your selves , thou wilt not have our stock , our talent idle , but busie for increase , for accumulation ; thou would'st have us wealthy , for to such thou givest more , and more freely , to him that hath shall be given ; thou thy selfe , o lord , art rich , according to the riches of thy grace ; thou hast a treasure of grace : and again , according to his riches in glory , thou hast a treasure of glory too : and againe , the unsearchable riches of christ ; thy wealth , o lord , thy treasure is so vaste , it is even unsearchable , it exceeds thy apostle , that holy artists arithmetick : therefore , o my god , give me this holy feate and felicity of thriving in the spirituall commerce and trading ; give me a banke and exchequer full of graces : the diligent hand maketh rich ; o quicken my hand , and create a new spirit within every joint ; blesse unto mee the spirituall meanes thou hast given me , encrease every grace unto me , that i may treasure up grace against the day of glory and grace , and commit , and trust all my wealth to the house and heavenly mansion provided for me by thy sonne ; in my fathers house are many mansions : and , i go to prepare a place for you : and , wee have a house not made with hands , eternall in the heavens ; this mansion , this house , o god , shall bee my exchequer ; thy son , and thy holy spirit , and angels shall receive such spirituall wealth , such graces as i purse up below , and lay all up for me there , that i may say , i know whom i have beleeved : and they are able to keepe what i have committed to them : and now , lord , into thy hands i commend my spirit , with all this treasure that belongs unto it , with all those graces and vertues thou hast given it , and which i have acquired and improved : here is that pearle , for the gaining whereof the merchant in the gospel sold all he had ; i have gained so much treasure as i have obtained this pearle ; here are chaines of rubies too , which thou , o saviour , didst scatter from thy wounds , but i have thredded them upon sighes which i have twisted , and upon my heart strings ; besides many other bright and flaming jewels and graces , many diamonds , and carbuncles , and jaspers , and saphirs of sanctification ; and with these are necessities supplied , even through the riches and glory of jesus christ . i give these , o lord , for , freely i have received , and freely i give ; and , what have i that i have not received ? but i give all back unto thee , for i know , it is more blessed to give then to receive : and thus i lay up my treasure in heaven ; every penny and bagge i disburse to thy saints here below is imp'd with wings and feathers , and is gone into heaven before mee , and is gloriously trans-figured into spirituall coyne ; and thus my riches take wing and flie away , flie away that they may bee a stock for me there : and lord , how rich am i now ! rich even with all thy wealth ; not a grace , not a merit of thy blessed sonnes , but it is all mine ; not a pearle of water from his side , nor a rubie of bloud , nor a diamond of his eye beames , but is mine ; for hee is made unto us wisedome , and righteousnesse , and sanctification , and redemption , 1 cor. 1. 30. a signe . matth. 12. 38 , 39. master , wee would see a signe of thee . and he answered , an evilland adulterous generation seeketh after a signe . discovery . i discover , no faire compellation or language can win christ to allow their curiosity , not though they say , master , we would see ; we should not be bribed with a title to any vanity , nor our selves easily won to betray goodnesse , and to make our selves servants to the humours of any that intitle us master : for , to call us master , with an intent only to satisfie their own curiosity , is but to honour us , that they may the better embase us ; to set us at liberty , that they may sooner confine us . a signe is that they require , and are denied ; christ had beene prodigall of these , however it came he was now frugall ; there was no want on christs part , hee was both able and willing , and gave signes , his cures and miracles were all signes ; sure then the want was on the pharisees part , a want of a sober faith and assent , or else a curiosity or delicacy , or other vaine intent was in the businesse ; therefore he answered , an evill and adulterous generation &c. his deniall is plausible and affable , though to the pharisees ; hee rebukes their request by the person of another , and informs their generation by another generation that was evill and adulterous , an evill and adulterous generation . the gift . matth. 5. 23. if thou bringest thy gift to the altar , and there , &c. the flame . lord , there is no approaching to thy altar , but with a pure and cleane soule ; i will wash in innocencie , and so will i compasse thy altar , saies david : david knew that nothing but innocency was fit for thy altar ; therefore , rather then come to it uncleane , hee will wash and rinse off his iniquity . i know , lord , while i come to thy altar either in wrath , or rancour , or emulation , i am short of the innocencie i should bring ; i know while i have either any malice or hatefull seede in my bosome , sprouting into contention , or any other mischievous designe against my brother , i am not fit for thy altar , i am no right sacrifice , no sutable oblation ; i must cast away my gall , with all such offall , that i may bee laid on thy altar ; that is the part which sheds an impuration and defilement over all my parts , makes mee an abomination in thy sight , embitters me , and renders me distastfull and unsavoury ; and how cleane soever thy altar be , how holy , how unspotted , yet to me it is nothing so , to them that are defiled , nothing is pure ; and , wee have an altar of which they have no right to eat , they that kindle unhallowed combustions and stirres in stead of the pure flames of pietie , and devotion , and charitie : o lord , thy altar is the onely holy engine of reconciliation , of redemption ; the onely sanctuary of peace , the conservatory and table of divine favours : here did thy priests effect all the gracious intercessions and sacrifices , here did they appease thy indignation , and perswade thy judgements ; and here did thy blessed sonne , who was a priest for ever , offer himselfe , who by the eternall spirit offered himselfe ; here was all the effusions , and sanguinary embrewments , and slayings , and carvings , all in figure of redemption , all in shadow of good things to come : therefore , o lord , how can i staine or purple my soule with malice , or envie , or wrath ! for so often as i offend in these , i act but a more fine a subtle slaughter ; hee that hath but look'd after a woman , hath committed adultery with her in his heart ; so hee that hath but look'd with a wrathfull eye or thought after his brother , hath slaine him in his heart : lord , therefore let thy holy spirit that holy dove which is so active in holy billings and affections of charity , nest in my soule , and warm my soule into ardent and fervent loves and desires ; for hereby thou hast told us that wee are thy disciples , if wee love one another : lord , let thy love bee shed abroad in my heart , that my heart may shed and disperse it into my other parts ; into my feet , that i may goe to my adversary and forgive him ; and into my armes and hands , that i may give unto him , if hee hunger , that i may feed him , if he hirst , that i may give him drinke ; into my tongue , that i may appease with soft answers and apologies , his passion towards me ; that i may speake friendly and fairely to him , for , if we love one another , god dwelleth in us . stand without . matth. 12. 47 , 48. then one said unto him , behold , thy mother and thy brethren stand without , desiring to speake with thee . but he answered and said , who is my mother ? and who are my brethren ? discovery . i discover now , that jesus is upon businesse , and in the heat of his function , nothing can turn his face or regard out of the way ; a behold cannot so arrest his eye-beames , not though the relation of a mother or a brother put to their hands ; who is my mother ? hee declines his duty and respect , and all relations must bee question'd of their title and interest ; who is my mother ? and who are my brethren ? such relations are but now the pauses and interjections to dispatches and employments , and break off that continuity which is exacted in businesse of an high and holy nature ; who is my mother ? and who are my brethren ? hee demands as though hee would decline his knowledge ; indeede , in weighty commissions wee should put mother and brethren to the distance of strangers , and open our veines for consanguinity and respects to run out a while , and leave our bloud and spirits , thy mother and thy brethren stand without , and without must they stand a time ; it is not fit to admit respects into the same roome with employments . a prophet without honour . matth. 13. 57 , 58. and they were offended in him . but jesus said unto them , a prophet is not without honor save in his owne countrey . and hee did not many mighty works there . discovery . i discover , jesus passeth not over some kindes of contempt with silence , but replies in defence of his reputation ; sometimes a silence shewes but a faint and short-winded spirit , that dares not breathe in the face of his adversary . they were offended : but jesus said ; he will have his say with them , and his saying shall be to repell their offence by defence of himselfe : a prophet is not without honour save in his owne countrey ; hee will not seeme guilty of a neglect by a desert of his own , but theirs ; a christian spirit should never stoop to the contempt of any so far , as to comply with it in any assent , either by dejection or cowardize : and now jesus departs , for hee did not many mighty works there ; some workes hee did , and those mighty , but not many mighty ; he would not take off his penne quite , because that his adversary liked not the copy , rumpatur quisquis rumpitur invidia ; he did not many there , for his stay would seem to have courted too much an approbation or respect from his enemies ; and all such pretended delaies is to set up a boothe for retailing that ware you want a shop for . and buried it . matth. 14. 12 , 13. and his disciples came and tooke up the body and buried it , and went and told jesus . when jesus heard of it , he departed thence into a desart place apart . discovery . i discover the disciples care to the memorie of their friend , they tooke the body and buried it ; they will not suffer his body unburied : it is not fit to keep the corrupted part of a friend bare or naked ; bee it a calumnie or crime , lay it under the sod with him , let your memory bee a grave to your friends corruptions and weaknesses , and embalme no part but his best for posterity . now after they had buried him , they told jesus ; they are not too hastie in sad relations ; they buried him , and told it after ; funerall stories alwaies arrive soon enough , it is not seasonable to imp their wings with our feathers of haste : and now that jesus heares , hee departs , when jesus heard of it , hee departed ; hee will not stay by ill newes , those are but melancholy itches which delight in frications and chafings , and stay to be rubb'd with more accents of sorrow : they are too soft affections which love even to sit and thaw at a woe or mis-fortune : jesus departed , and whither ? but apart ; he departed into a desart place apart . at the newes of death hee separates from company , wisely practising his part of separation , ere his course be to act it : to goe apart at the newes of mortality , is a ceremony sutes well ; such a departure answers in proportion to the departure of your friend , and shewes how neare you adventure for his sake to comply with mortality . he sent the multitude away . matth. 14. 22. and jesus constrained his disciples to get into a ship , and to goe before him , while he sent the multitude away . discovery . i discover , how observant and decently ceremonious jesus is ; a multitude are met for his sake , and hee leaves not his owne to dismisse them , but leaves his owne and dismisses them , and sends those away while he sent the multitude ; he leaves them not abruptly , but , in good manners , dissolves them ; sends them away , a phrase which sounds of a milde dispatch ; they were strangers to him , and therefore he sends them away , but constrained his disciples , makes bolder with his owne ; and jesus constrained his disciples : hee sends them away , the multitude , not with any neglect or disdaine ; in this phrase of sending , hee pretends rather an interest to their returne ; for an affable dismission sheds such an engagement upon the people , as keepes them still there while they seeme to depart . the sonne of god . matth. 14. 33 , 34. then they that were in the ship came & worshipped , saying , of a truth thou art the sonne of god . and when they were gone over , they came into the land of genesaret . discovery . i discover , how silent jesus is now that they worship and applaud him , here is not a word of his reply : they call him the sonne of god , but i reade no answer hee makes ; for the verse that followes is impertinent to this , and when they were gone over , &c. i observe , hee refuses not the worship nor sacred applause done him , nor takes much notice , nor prides himselfe in it : in just and due applauses , it is a wrong to your merit to denie them , and such modesty does but whisper to your goodnesse to betray it : i know , to assume and raise your selfe to the trumpet of another is arrogance , and the spirits are too light that are so soone rarified and advanced ; hee is no wise musician that will make one in the consort of his owne commendation . the hem of the garment . matth. 14. 36. and they besought him that they might touch the hem of his garment ; and as many as touched were made perfectly whole . discovery . i discover , that jesus denies them not the honour they desire ; their petition reaches no nearer him then his garments , nor higher then his hem : it is an honourable courtesie to bee free in such light respects , which are an honour for others to obtaine , and no dishonour nor prejudice for you to give ; to let downe your garment , where the hem will satisfie . transgresse . matth. 15. 2 , 3. why doe thy disciples transgresse the tradition of the elders ? hee answered and said unto them , why doe you also transgresse the commandement of god ? discovery . i discover , how christ vies question for question , and rebuke for rebuke ; why doe thy disciples transgresse , say the pharisees ? and he said , why doe you transgresse ? sometimes the quality of your adversary may be such , that it wil be better to racket him his ball of reproach back , then to let it rest with you ; and oftentimes one question is best silenced by another ; christ silences the pharisees why do thy disciples transgresse , with a why doe you also transgresse ? and , their tradition of the elders , with the commandements of god . not away fasting . matth. 15. 32. jesus called his disciples unto him , and said , because they continued now with mee three daies , and have nothing to eate , i will not send them away fasting . discovery . i discover , how fairely jesus intreats these that visit him , and accompany him ; and because hee would have his welcome as generall as generous , hee called his disciples unto him , they must take notice hee intends his affability exemplary and imitable ; and in this entertainment he spreads a table to posterity , and commends a modell and copy of hospitalitie to the world , for hee gives his company that continue with him a positive repast in this negative resolution of i will not send them away fasting . the disciples to the multitude . matth. 15. 36. and he took the seven loaves and the fishes , and gave thankes , and brake them , and gave to his disciples , and his disciples to the multitude . discovery . i discover here christs order , and care , and demeanour at his bountifull distribution ; hee tooke the loaves and fishes ; but ere hee tooke them to give , hee gave thankes ; hee gave first to god that had given to him , he carves out a tribute to him , before hee carves to the multitude ; and tribute to god enables him better to distribute : in such a giving there is nothing given away ; to give thankes thus , is to say grace after christ : now , hee brake , and gave to his disciples : here is no newes of his own eating , what hee takes or breakes is to give away ; the care of his guests takes place of himselfe ; hee brake , and gave to his disciples , not to the multitude ; though he be prodigall of his fare , yet not of himselfe ; he serves not out himselfe with his loaves and fishes ; hee gave to his disciples , hee preserves his owne honour at the table , and what he does to the multitude , is by his servants , the disciples ; hee gave to his disciples , and the disciples to the multitude . get thee behind me . matth. 16. 22 , 23. then peter tooke him , and began to rebuke him , &c. but he turned , and said unto him , get thee behind me , satan , thou art an offence unto me . discovery . i discover , how tender jesus is of his honour and authority , and how sensible of checks from his inferiours , or any thing that may impaire or detract ; peter rebuked him , and he rebuked peter with advantage , satan ; & , thou art an offence unto mee : it is wisedome to let your servant know his distance , for phrase and behaviour , and not to suffer him too neere you in either ; by how much hee is lesse a servant , by so much you waste from lord and master ; get thee behinde mee , is a good phrase to tell him both his place and your owne ; and the livery fits best when the servant is behinde , and the master before ; get thee behind : it seemes peter was advancing a little too forward , what a check shall those have , who will even step before and beside him in his office of mediation ! get thee behinde me , will bee his language , know your place ; your place is but the place of a servant , and an unprofitable servant ; your place is but the place of a creature , mine of a lord and creator , get thee behind me ; your place is a place of guilt , of unworthinesse ; mine of merit , of satisfaction . indignation against the two . matt. 20. 24 , 25. and when the ten heard it , they were moved with indignation against the two brethren . but jesus called them unto him . discovery . i discover , that jesus will not tolerate a quarrell unpacified , especially among disciples ; jesus called them that had indignation , to him ; if peters sword be drawne , hee 'll command it back into the sheath ere he goe ; he called them , hee takes notice of their difference , hee will not leave it to its selfe and to them ; the decision would bee speedy , lest there bee too great a prevailing , for the ten were moved against the two ; he knew there is danger in trusting a contention too long with the parties , though they be disciples of the church : the ten were moved against the two ; the lesser and fewer ever suffer from the more and mightier , the two from the ten : and how soone were the ten moved before the two ! an harmony is easier preserved among few then many , among two then ten ; the two are brethren , they keep the unity and fraternity still whole , when the ten are in indignation ; the ten were moved , more will ever bee at a businesse of indignation rather then peace . the poore widow . matth. 12. 43. and hee saw the rich men casting in their gifts into the treasury . and he saw also a poore widow . discovery . i discover , how observant jesus is , hee takes notice from the rich to the poore ; he saw the rich men , and hee saw also the poore widow ; the poore is equally in his eye with the rich , and she is rich enough , in that notice he tooke of her ; the rayes of his eye set as high a rate upon her as them ; nay , higher , they seeme to beate full upon her , and but to glide upon them in their passage ; hee saw the rich men , and hee saw also a poore widow ; he saw also , as though hee saw over them unto her , and tooke the rich but by way of perspective to look on the poor , and by this art of survey to advance his commiseration by the comparison and inequality : neither did hee looke so much on them as rich and poore , but how they disposed and dispensed their wealth and poverty , and how they cast in their gifts and mites : hee saw the rich men casting in , and hee saw also a poore widow casting in ; though in possessing , the rich have odds of the poore , yet in disbursing , the widowes mites are as plurall as their gifts . weep for your selves . luke 23. 28. but jesus turning unto them , said , daughters of jerusalem , weep not for mee , but for your selves , and for your children , the flame . o god! this is thy son jesus his respect to those that mourne with him ; jesus turning unto them , he would not decline any pitie that followes him , but turnes to it , meets it , and seems to cherish a lamentation with declining it : weepe not for mee ; a sad disswasion hath a secret to entreat a tear , and privately to broach the eye which it is busie to stop ; weep not , but weep ; as hee closes the eye with one hand , he opens it with another ; and when hee would not bee too much obliged for a compassion , engages themselves and theirs , and thus casts in his owne sad score into their reckoning : weepe not for mee , but for your selves , and for your children , and their teares shall discharge both griefes . o god! this was a modest and thrifty part to get thy sorrow wept for by the teares of another : thus one sad object that is publicke , shall have the honour of the lamentation , when many private have more right in it . jesus held his peace . matth. 26. 63 , 64. but jesus held his peace . and the high priest answered and said unto him , i adjure thee by the living god , that thou tell us whether thou bee the christ , the son of god , or no . jesus saith unto him , &c. discovery . i discover jesus his silence , he held his peace : hee would not easily answer nor vie to every common reproach ; too much exceptions tendernesse betraies a cause more ; for where are the replies more violent then with the guilty ? hee held his peace ; a tardy and slow defence hath ever more grace with it then a rash and violent : and now that the high priest adjured him againe , jesus saith unto him ; wee count them but sleight bells which chime at the first pull , and a weake lock that opens at the first turne ; jesus held his peace , this was his grave silence which would not chime nor open till the high priest put more strength to ; i adjure thee by the living god , and then , jesus saith unto him . the flesh weake . matth. 26. 40 , 41. hee commeth unto the disciples , and findeth them asleepe , and saith unto peter , what , could ye not watch with me one hour ? watch and pray , that yee enter not into temptation ; the spirit indeed is willing , but the flesh is weake . the flame . lord , how calm a check thy sonne uses to a weake offendor ! for finding an offence of infirmity , he chides and excuses it at once ; could yee not watch with mee ? the spirit indeed is willing , but the flesh is weake : o saviour , who can watch with thee ! for thou art such a keeper of israel as neither slumbers nor sleepes ; could yee not watch with mee ? indeed , o my god , wee could not , thou hast the odds of us at watching , thou hast an eye of divinity alwayes open , the eyes of the lord runne to and fro ; we have such clay about us , as incrassates and duls our faculties ; thy clay , o god , is refined and glorified , and is farre more pure and subtle then ours ; yet , o saviour , thou excusest it , the flesh is weak ; and in this hee modestly repeates their neglect , not urging a duty for his owne sake , but their owne advantage ; watch and pray , that ye enter not into temptation : watch , that ye enter nor ; too much notice of neglect or offence done to your selfe , sounds in anothers eare too harshly of a selfe esteeme ; therefore to avoid that , hee wisely makes their owne neglect their danger ; and holds them the looking-glasse so , that their owne reflection may be more then his , that ye enter not into temptation . not on this fashion . mark . 2. 12. and they were all amazed and glorified god , saying . we never saw it on this fashion . discovery . i discover , nothing will sooner ▪ create an amazement and admiration , then an action out of the rode , or high-way of working ; they were all amazed ; and why ? they never saw it on this fashion ; had it been on this fashion , they had not been so amazed : the way to be eminent and famous , is to doe something not on this fashion , to bee something excentrick and incongruous in your attempt : men alwaies turne after him , who turns the wheels of their expectation a new way . in the hinder part of the ship . matth. 12. 47 , 48. and hee was in the hinder part of the ship asleep on a pillow . the flame . my god , thy sonne is not very forward in any place ; here hee was in the hinder part ; every posture of christ is instructive ; now , that hee is in a storme , hee keeps behinde , and will not advance in a time of danger ; let the rash and hasty be in the fore-part , hee stayes in the hinder : neither is this backwardnesse more his wisdome then his vertue ; for this hinder part is but his hierogliphick of humility , and still you shall have him behinde in any place or societie , : it is a duty hee gives in charge , love not the uppermost roomes , and , he that humbleth himselfe shall be exalted . but now , it is strange , that hee should bee asleep in the ship , yet hee sleeps now in allegory ; to bee in a ship , is no more but to goe at the morien of another ; and to bee thus swayed sometimes , is discreet obedience ; in the time of a storme , or dangerous commotion , it is good being asleepe ; that is , as little active as you can , as far from being a party ; when the tyde of others grows violent , it is dangerous sailing with them , it is better ( like thee , o saviour ) to lie still , and bee carried with the motion , then to helpe with your owne ; for then you are the more patient , by how much the lesse agent : to bee asleepe in the ship then , is to take no notice at the storme or combustion , not to comply with it , but wisely to winke at an unavoidable danger or trouble ; yet , if it move or jog you , and will not suffer you to sleepe , get to your pillow however , to a place as soft & secure as you may , and as far retired from any doing as you can , unlesse you have the power and authority to rise up with christ , and rebuke it into a calme . immediately . mark . 5. 2. and when hee was come out of the ship , immediately there met him . discovery . i discover , by that time christ came here , there came one to meet him , immediately there met him ; immediately , hee gave him no time to escape ; christs holy offers and opportunities must be taken , and the more immediately the better ; the closer and neerer you stick to the opportunity , the sooner and surer is christ yours : immediately , then , when christ came out : when hee was come out ; christ hath his times of comming out , that is , of revealing and shewing himselfe to a soule , and then it is good meeting him , and taking him in his early dawnings , and holy discoveries of himselfe to the soule : when hee was come out , immediately there met him ; there should bee a meeting on our parts then , as well as christs , a holy preparation and endeavour is a rising up , a stepping forward , a making towards christ , a meeting him , there met him ; and where did hee meet him , but when hee was come out of the ship ? it is good taking christ at his first landing with you , at his first comming upon your borders or coasts ; when you heare him preached , or when your heart and affections are touched with him , and a little affected with his gospel , then hee is landed on your shore ; your senses and affections are the coasts and borders of your soule , and there take him , and meet him ; immediately there met him . the daughter dead . mark . 5. 35. thy daughter is dead , why troublest thou the master any further ? discovery . i discover , how soon a carnall hope would give over , how soon it despaires , thy daughter is dead , and why troublest thou any further ? as though all were at an end with the daughter , all life , and spirit , and expectation , and importunity : such faint spirits must ever have some principle , some pulse or motion in a businesse to encourage them on : if shee bee dead once , they die too ; such looke not at christ , at his power , at his life and word , but at the daughter that is dead ; they consider not how christ is alive , and how soon he may blow a spirit into her arteries , and a soule into her body , and a sparke into her ashes ; but the coldnesse in the body , and emptinesse in the artery , and incineration in the ashes ; every sleep is to them a death , every obstruction a destruction , every decay a ruine irreparable , every dissolution an annihilation , prayers and holy importunities are vaine troubles , and hopelesse endeavours , and redresse of impossibilities , why troublest thou the master any further ? how soone a weake suggestion stops all the wheels , and retards the businesse , and amazes the proceeding ! how soon they are taken off with any period or clause ! why troublest thou any further ? not any further probability or likelyhood , not any further trouble or endeavour with them : how easily is a carnall reason convinced ! how strong an argument can nature make ! how soon is her word taken , thy daughter is dead ! thy sword into his place . matth. 26. 52. then said jesus , put up againe thy sword into his place . the flame . o my god , even a disciple to thy jesus may draw his weapon in as much hast as another ; his passions may bee as soone unsheathed in defence of his master ; hee is but cold that hath not so much heat as to be angry in jesus cause , nor so much courage as to weare a sword in his behalf ; that is , hath something of power and authority about him : yet jesus bids , put up againe thy sword ; none of his shall have a sword drawn against the sword of authority ; if that be out , his disciple shall have command to put up againe ; a private weapon must not clash against a publick , neither be drawne , or at least appeare : put up thy sword , that is , let there be even no shew of resistance ; and , put it up into his place , not into theirs , not into the place of the magistrate or authority ; sheath it not there , that is not his place , but theirs , the kings , the princes , and governors : it is to bee feared , if the disciples have their swords out , they doe not heare when christ calls to peter , in the name of the rest , put up thy sword againe into his place . pray yonder . matth. 26. 36 , 37. and saith unto the disciples , sit yee here while i goe and pray yonder . and he taketh with him peter , and the two sons of zebedee . discovery . i discover , that jesus teaches a decorum to his disciples at prayer , sit yee here ; hee places them , and orderly , sit yee here : doe not leane here , or use any irreverent gesture , but , sit yee here ; and not while i pray here neither , but , while i pray yonder : thus he wisely distinguishes his duty and theirs ; if they sit here , he will pray yonder ; they must keep a decent distance while he officiates ; they must bee here , and he yonder , not both here . or both yonder ▪ but as though here he had appointed seats for them ▪ and yonder a pew for himselfe ; and , sit yee , while i goe , that is , quiet , settle , compose your thoughts & passions , stay them from wandering and straying ; sit yee , that is , put your selves in a firme posture , use your preparation while i use mine ; sit yee while i goe , that is , my spirit , my soule hath a journey to take , yet , beyond yours ▪ as far as a prayer : sit ye while i go and pray ; and , sit yee while i goe , as though here should bee the congregation , and yonder the minister ; sit ye while i goe , while i move in the services , while i , i your master , and minister , and bishop of your soules ▪ while i goe : and hee goes not alone neither , hee will have his holy assistants and co-adjutors , as a grace and honour to the prayer and service , though they do little ; and they shall not goe after him to this holy businesse neither , but with him , as it were beside him at the holy imployment , and hee taketh with him peter and the two sons of zebedee . the place . matth. 28. 6. come , see the place where the lord lay . the flame . o my god , the very place where jesus hath beene is good and gracefull to look at , come see the place ; the very place hath so much worth in it as will deserve a come and see ; come , it is a good motion and setting forward to religion ; to come where christ hath been , to see the place of him , where he was either preach'd , or taught , or died , or buried : christ hath more places then one ; every soule that hath had christ a day , or a night , or a moneth , or a yeere , that hath had a forme of godlinesse and christianity , hath for that time been the place or tombe where the lord lay , where hee so journed ; and , come and see how empty the place is without him ▪ how unfurnish'd now hee is gone ! and in apostacies or fallings away you may see the place where the lord lay ; for such soules are but his tombes for the time , places where hee dies , where his graces , and vertue , and power perish , and these were places where the lord lay ; for he never stood here , never sate here in these soules ; their godlinesse was never in so firm and stout a posture ; but , he lay , the posture hee was in was a faint , a feeble , a declining , a disable posture . jesus met them . matth. 28. 9. and as they went to tell his disciples , jesus met them . discovery . i discover , they that go upon jesus businesse shall bee sure of his company sooner or later ; if not at their setting forward , yet ere they come to their journies end : as they went jesus met them , them that were seekers and followers of him , them that had a longing and desire after him , he met them ; but it was in their journey , in their going , in their employment about him , as they went : if jesus meet any , it shall bee such as are going and stirring towards him , for then he 'll meet them , save them a labour in their holy pursuit after him ; hee 'll meete them , and by this motion enable them more to go and follow him ; he seldome meets any that stand or sit , but rather meetes with them in a check or rebuke , as with those in the parable , why stand ye here idle ? he saw and glorified . luke 23. 47. now when the centurion saw what was done , he glorified god , saying , certainly this was a righteous man . discovery . i discover , how deliberately the centurion censures , with what caution ; hee first saw what was done , then , certainely , &c. while all was a doing , hee said nothing , he forbore till he saw how the wonder would prove , and then hee said , certainly : the best verdict is that which is given after cleer testimonies ; halfe premisses allow but halfe conclusions ; there can be no saying certainly , till there bee a seeing what is done , and now the centurion saw , he glorified god , saying ; where there is a seeing , there will bee a saying too ; if we open our eyes upon the works of god , wee should open our mouthes too ; wee should say as wel as see , he glorified god , saying : but first there was a seeing , before there was a saying ; our eyes should bee the tapors to light us in our admirations and praises below ; but in wonders above , i will say as certainly , though i never saw ; we walke by faith and not by sight . tell his disciples . mark . 16. 7. but go your way , tell his disciples and peter , that hee goeth before you into galilee . the flame . o my god! thy angel dismisses them , now that jesus is not there ; hee will not suffer them to stay in a place where hee is not , goe your way ; now that jesus is gone , goe you too : there is no staying too long by jesus his toombe : we may be there , that is , wee may die with him , or be buried with him , therefore saies paul , wee are buried with him by baptisme unto his death : but then wee must not linger too long at the grave ; not laying againe ( as the apostle sayes ) the foundation of repentance from dead works , but wee must away after to galilee , let us go on to perfection : and as christ was raised from the dead , so we also should walke in newnesse of life : for , hee goeth before you into galilee ; hee goeth before you , a good incouragement for us to follow after ; it is good having jesus before us , in our eye ; wee shall runne more cheerefully the race that is set before us , while wee may looke at jesus , the authour and finisher of our faith : neither is it enough for us to follow him alone , but wee must take others along with us , tell his disciples ; and if there be any way that jesus goes , any track or path , whether by galilee , or any other way or mystery of godlinesse , wee must call upon others , and take them , tell his disciples that hee goeth before you into galilee ; and if there bee any one in particular , that stands in need of a speciall intimation , tell even him , tell his disciples and peter . stood by the crosse . john 19. 25. now there stood by the crosse of jesus , his mother , and his mothers sister . discovery . i discover , those that have any relation to jesus will be sure to be neere his crosse , yet jesus and the crosse must bee together , or else you shall have none of them there : if the crosse be there and not jesus , you shall neither see mother , nor mothers sister ; those that stand by the crosse when jesus is not there , are some whom their superstition have brought thither , not their religion . now there stood by the crosse ; they passe not by it in a dis-regard , but take it for a thing they may stand by ; that is , they come under the shadow and patronage of it : i see it was enough for these here , the mother , and the mothers sister , to stand by the crosse ; they were crucified in the standing by it ; but for us , we must goe neerer it , be nayled to it , for they that are christs have crucified the flesh , with the affections and lusts . philip , and andrew , and jesus . john 12. 21 , 22. the same came therefore to philip which was of bethsaida of galilee , and desired him , saying , sir , we would see jesus philip commeth and telleth andrew : and againe , andrew and philip told jesus . discovery . i discover here , a desire in the lay and ignorant to see jesus ; saying , sir , wee would see jesus : their course and addresse for it was this , the same came therefore to philip ; the way to know jesus , or his gospel , or graces , is by philip ; if you would see jesus , come to an apostle , to a philip ; the same came therefore to philip ; therefore , even for that cause , for seeing jesus : it is not for us to have jesus in our eares , but our eyes too ; to heare of him , but to see him ; to have a spirituall knowledge of him , that i may know him , ( sayes saint paul ) and the power of his resurrection : and in their addresse to philip for the knowledge of jesus i discover their reverend opinion of an apostle , saying , sir ; an apostle or minister hath so much power about him , as to perswade them into a sir that seek him ; and those that would see jesus , that desire and long after the sight and knowledge of him , will alwayes give a faire respect to philip , even , sir , we would see : thus they come to philip , they step not sawcily to jesus himself , but they make use of philip ; philip must be their expositor , and commentator , and director to jesus ; not like those who step to jesus first , and leave philip and all hee can doe ; they will not bee beholden to the church , they 'll find out jesus themselves : yet i see philip shewes them not jesus at the first , or by himselfe , but he 'll take andrews opinion with him , philip commeth and telleth andrew ; in the businesse of seeing jesus , or any thing of his , it is good having more eies along with us then our owne ; an harmony and consent does well , and andrew may further us ; neither does philip or andrew make any such report of jesus as may stay them from seeing ; no , it were not enough for them to see jesus in philip or andrew , but in himselfe ; they must not rest in authority , neither in philip nor andrew , nor make them their period for seeing , that they may say with the samaritans , now wee beleeve , not because of your saying , but because we have seen him our selves . little of stature . luke 19. 3. and hee sought to see jesus , who hee was , and could not for the prease , because he was little of stature . discovery . i discover , how many things put themselves betwixt us and jesus : though our desire be to see him , yet there will either be a prease to hinder us , a crowd , a constipation of vaine thoughts , and worldly solicitations , which will interpose and eclipse the clearenesse of jesus to us ; hee sought to see jesus , but could not for the prease , or else our owne stature will be a disadvantage in our indeavour and seeking ; hee sought , but could not see , for hee was little of stature ; though our lownesse or dis-proportion may hinder us , yet our soules must have a raising , an elevation to see him ; they must bee a little divined and deified , a little glorified in inchoation ; they must bee taller , and more divinely lofty for jesus ; he was little of stature , and therefore could not ; our statures of nature are but low , but dwarfish , shadowes cast at noone , neither can wee with our inch take measure of his infinitie ; our reason is too short to make a perspective for seeing jesus ; it is but little of stature , grace must advance it higher , and give as much faith as will make a holy perspective ; for , faith is the evidence of things unseene : and this prease will still bee in our way to jesus too , he could not for the prease ; if wee would see jesus , it were good acquitting ourselves of the multitude , and getting cleere of the prease of the world ; for many are thronging about christ , many are called , but few chosen . washed their feet . john 13. 12. after he had washed their feet , and was set down , he said unto them , know yee what i have done unto you ? the flame . o my god , how full of meaning and mystery every action of jesus is ! and , how inquisitive jesus is to give us notice ! know ye what i have done ? and how dull a carnall eye is in discerning ! hee had washed , but not their eyes ; and therefore as yet they saw nothing in it ; hee had washed their feete , but not their head , and therefore as yet they understood as little : he said unto them , know ye ? hee would as it were catechize their ignorance into some knowledge , and warily convey them a resolution in a question , know ye what i have done ? what an excellent syntaxis is here ! christs very washing is grammaticall and instructive ; every thing of christs may affoord us something worth our studying ▪ his very towell hath a lesson in the folds of it , of cleansing and sanctifying ; his water flowes with instruction in the falling and trilling , and drops documents of humility at the feet of his disciples : o saviour ! me thinks thou art dispatching many things here , thou art handling their feet both into vertue and knowledge , as though they should observe , that their feete did the best in thy hands , walk'd evenest , and plainest , and surest , with least error when thou hast the guiding of them : and now thou art washing their feet , thou intimatest a filth and corruption in our parts of practice and conversation , that wee cannot stir in the waies of the world , but something will stick to us , that we shall still need thy water and to well , while we walke here ; and that wee shall never be so clean and pure disciples , but wee shall still have a foot or a toe for washing . they besought him . luke 7. 4 , 5. and when they came to jesus , they besought him , saying , hee was worthy for whom he should doe this . for hee hath loved our nation , and built us a synagogue . discovery . i discover , what an interest and obligation publick favours lay upon those they concerne ! how many here come to jesus in the centurions behalfe ! they came to jesus ; they , even they who had a common interest in the courtesie he did , he loved our nation , and built us a synagogue , and for this love to their nation , they returne him love againe , for , they came to jesus for him ; and for his building a synagogue , they build him a good reputation saying , that hee was worthy ; and why ? because hee loved our nation : if you would gaine a people you must doe something that is popular ; nothing wins a nation so as a nationall favour , and to doe this , you must raise your courtesie a story or two higher then the ordinary heighth ; hee built us a synagogue , you must build something , that is , doe something of eminency , of notice , of duration , that may towre , and may continue above a private favour : you must build , that is , lay things together , reconcile , and cement , and unite ; and such structures of friendship and charity are such synagogues as would be built both in civill and holy societies . the tabernacle . luke 9. 33. peter said unto jesus , master , it is good for us to bee here , let us make three tabernacles , one for 〈…〉 moses and one for elias , not knowing what he said . discovery . i discover , as soone as any thing below pleases us , how soone wee would bee building , providing for residence : peter is but a little advanced and enlightned , and now no place will serve him but here , it is good for us to bee here , here in this mount , here , where we see such a glory , such brightnesse or rayment , but yet in all this , not knowing what hee said : oh the vanity of a carnall sense ! how is peters eye ravish'd with these that appeare , with moses , and elias , and their bright apparition ! he sees their lustre , and must needs make them tabernacles ; it is dangerous to have the glory of the creature too much in your eye , lest you admire it , and advance it too much : let us make three tabernacles , one for thee , one for moses , and one for elias ; how is peter transported , to reckon moses and elias with jesus ! one for thee , and one for moses , and one for elias ; what an errour was this in peter to set up moses and elias tabernacles with jesus , on the same mount and height with him ! to honour a saint or creature with the creator ! yet in all this , not knowing what hee said ; for had hee understood himselfe , sure here would have beene no such building , no such making of tabernacles . hee set his face . luke 9. 51. he stedfastly set his face to goe to jerusalem . discovery . i discover here a firme resolution in jesus ; if hee look towards a place or purpose in earnest , hee goes on for it , and turnes not back on his way ; hee see his face to goe ; his very looks and face shall steere him , and his countenance shall bee set , that his feet may goe the more firmely , hee set his face : those that are unstable in their wayes , have their faces running and stirring , not well set , not stedfastly ; and they that goe back and apostate in their resolutions and purposes , never had their faces stedfastly set : he stedfastly set his face , and whither , but for jerusalem , a place hee was to suffer and die at ? in necessities and occasions which we cannot avoide , it is good to set our face , and stedfastly to conforme and confirme our resolutions : never a martyr nor holy saint in their suffering , or way to the heavenly jerusalem , but they had this holy feat of setting their face , and stedfastly to go ; for no man looking back is fit for the kingdome . the loaves . john 6. 26. yee seek me , not because ye saw the miracles , but because ye did eat of the loaves . the flame . o my god! it is not enough to seeke christ , to take paines after him ▪ but to consider our ends and de●●res ; wee may seek him , and yee not seeke him ; even in our bu●●est inquisition , ye seek me not , sayes christ here to those that even then iought him ; yee seek mee , and seek mee not as yee ought , not because , but because : if it be a temporall want sends us after him ; wee seeke him not because , but because of that supply , because yee did eat of the loaves ; the loaves is the dole wee follow him for , therefore in all adherences and addressings to him , see that there bee no loaves in the way , see that it be not his provision more then himselfe ; yet , lord , now let me follow thee for thy loaves , and not because of thy miracles , for thou art now more prodigall of thy bread then thy wonders , and more to be sought for in it then them , thy bread is thy body now : lord , let us alwaies finde these loaves on thy table , and then wee will seeke thee , not because of thy miracles , but because wee eate of thy loaves ; not of thy miracles in the loaves , for thou art not in thy bread by any miracle of transubstantiation , but signification and sacramentall relation : i am the bread of life which came downe from heaven ; and thus wee will seeke thee not because , but because ; not because of any miracle , but because we eat of thy loaves ; yet if these loaves were not kneaded up with any spirituall leaven , if there were no sacrament here , it were good seeking thee , though but because of these loaves ; thou canst winne us with thy earthly fare to the heavenly , with thy temporall to thy spirituall ; thou canst bair thy trap of christianity with a loafe , and catch us by the soules at such a time of releefe . whom say the people . luke 9. 18. and he asked them , saying , whom say the people that i am ? discovery . i discover that jesus desires to heare from his disciples the censures and opinions of others ; he asked them , whom say the people ? he askes them of the people , he speakes to the multitude through a few , as one that looks on a large object through a small lattice or casement : you may often take a measure of the peoples opinions better by anothers line then your own ; he asked them , them that were often abroad and conversant , he asked them , whom say the people that i am ? if you would heare your owne report , lay your eare to their mouth , theirs , who are your creatures and disciples , or intelligencers : reports and censures are the best heard ; as imagery is seene , at a distance ; whom say the people ; it is not the say or voyce of a few that should move us , but what say the people ? or whom say the people ? their censure would be sought and enquired after ; it is good hearing what we are as well to others as our selves ; the multitude are such a chrystall as wee may dresse our conversation and actions by , whom say the people that i am ? not what or whom are any of the people , not what is this man or that ; such enquirie is over our owne threshold , and out of our owne doores , and is very curious and impertinent , christs is more domestick and homeward , whom say the people that i am ? some say elias . luke 9. 19. they answering , said , john the baptist : but some say , elias : others say , that one of the old prophets is risen againe . discovery . i discover how diverse are the opinions that waite upon any famous or publike partie ; some say john , some elias : like an optick glasse held before the sunne , whose beames by shooting in make many various colours , they that sunne and ayre their good parts abroad , shall alwayes be thus variegated , and parti-coloured by opinions and censures , which strike upon them ▪ a john , and an elias , and an old prophet . what a retraction in opinions here ! how diverse is the medium or judgement which people look thorough ! how broken the forme and figure appeares into one and another , into a john , or elias ; in one opinion or a few perhaps he is onely a john , onely an elias , or onely a christ ; as in one intire chrystall , there is but one face or whole proportion : but if this one be shivered , how many appeares ! if it be some say , or others say , then the glasse is shivered , the people are broken and in parts , the refractions are as diverse as themselves , then a john baptist , or elias , or an old prophet ; yet is not christ put by his doings , by the sayings of any ; though some say , and others say , he keepes himself christ still ; they cannot talke him either from himselfe or businesse ; neither by saying he is this or that can they say him into an elias , or john baptist , or an old prophet : it is no matter how many and diverse the opinions be about us , so we continue one and the same ; if christ be christ , it is no matter who say hee is either john or elias . forbid him not . mark 9. 38 , 39. master , we saw one casting out divels in thy name , and wee forbad him , because he followeth not with us , and jesus said , forbid him not . the flame . o god , this is the errour of thy disciples judgement : they forbid , whom thy christ allowes : how soone had thy disciples set up their consistorie , and dispatched their inhibitions , wee forbad him ! one would thinke hee might very well have gone for a disciple , so long as hee was in christs name , and wore his cognisance , but we forbad him ; wee to whom thou gave apostleship & power ; we at whose girdle thou tied the keyes , wee forbad , and why ? because he followed not with us , with us ; they must have him , with themselves as well as christ , and then all 's well ; had he followed christ and followed with them , they had not forbad him ▪ but , he followed not with us : out errour is , we still put in for a share with jesus , wee must be followed in something as well as christ ; every one of us , say as ▪ saint paul , be yee followers of me , &c. we have either some opinion , or some doctrine , or something we would have followed as well as christ : he followed not with us , that is , in our company , in our faction , that way that we followed christ , therefore wee forbad him : but christ saies forbid him not , for he that is not against us is with us , not against us in any fundament all truth , or principle , is with us in the maine : he that is ours in the roote , may be allowed his owne in a leafe or circumstance : therefore , forbid him not , no , christ had not need go lesse in any , the harvest is great , and what then ? notwithstanding every way , whether in pretence or in truth , christ is preached . phil. 1. 18. as john also . luke 11 , 1. one of his disciples said unto him , lord teach us to pray , as john also taught his disciples . discovery . i discover that even the disciples stood need of a document for prayer , lord teach us ; though god gave them free and full graces , which could be fluent and largely dis-sheve●●● in devotions , yet , lord teach us ; one would thinke god had taught them sufficiently in joyning his spirit with theirs , his grace to their nature , his holy affections to theirs , yet , lord teach us : wee must have another , a second rule , and modell for our devotions ; the spirit , though of a disciple , may be too devoutly licentious and too holy a libertine and out-law , unlesse there be a law , a rule to straiten it ; the girdle of a liturgie does well , to buckle in our holy passions and affections , which would bee a little too fluent and scatter'd in themselves : it is good going to god , as saint paul went to jerusalem , behold i go bound in spirit , therefore lord teach us , that is , let us have a forme of prayer ; this is no new request , no teach us as john also taught ; there have beene still some teaching , some formes of prayer both before christ , and now should be after him too ; john was at this ere christ came , john was teaching , and dispersing copies and formes to his disciples ; as john also taught his disciples . your lights burning . luke 12. 35. let your loynes bee girded , and your lights burning . discovery . i discover there must bee a holy girding and trussing up for heaven , let your loynes be girded ; if any affection or passion hang loose about you , let those that have most of the loine in them , that is , those that are most carnall and fleshly , gird them up ; let your loynes be girded , that is , close and strait bound and gathered to you , let them be girded ; they may bee tied or slackly and loosely pinn'd up , that is , your affections may pretend well , be good and morall , or sleightly religious for a time ; but when they are so slenderly tied , they may soone fall loose about you againe , let them be girded ▪ and no more ; and yet not too strait neither , lest they crist and gird into christian stoicisme , or too much austerity : and let your lights be burning too ; the light of reason , and that of grace , and that of nature , or what other tapour your god hath lighted you up ; let them be burning , that is , full of heat and light ; not onely shining , but burning , that is , not onely in shew and profession , but burning , sparkling with true heat ; not casting any false flames , but true spirituall fire ; burning , that is , dispensing as well a vigour and influence upon others as your selfe , that you may kindle your neighbours fuell and set his holy affections on fire too , let your lights be burning . followed a farre off . matth. 26. 58. but peter followed him a farre off . discovery . i discover that christ hath still some in a society that will follow , but peter followed : peter will not give over , hee will go how ever the world go ; yet though peter bee the onely disciple that followes him the danger and miserie of the season takes him much off in his following ; for , though he followed , yet he followed but a farre off , and this pace and distance a farre off keepes him from a totall declination and forsaking : let us keepe us following then however ; though we follow but a far off , yet let us walk in sight of jesus , that our eye lose him not quite , neither the world and affaires of it interpose themselves fully , and eclipse all : but peter followed , and , at this time of suffering , peter before all the rest ; this was in presage and omen , because hee was to follow him in the like suffering ; and hee followed a farre off , which falling so farre behinde , was a preamble to a further distance , even that of deniall . drie places . matth. 11. 24. when the uncleane spirit is gone out of a man , hee walketh through drie places , seeking rest , and finding none , he saith i will returne unto my house whence i came out . discovery . i discover the diveil will not alwayes bee tempting , and suggesting , and working , but he will have his times of going out ; when the uncleane spirit is gone out ; there is no man but he shall have his vacation as well as terme-time , and that time shall be a season of cleanliness and morall neatness with him ; when the uncleane spirit is gone out : hee that kept the roomes of the soule sluttish and foule is gone out , hath quit the place , and now his progresse is restlesse and unquiet , for being gone out , he walketh ; ●●i● he is busie seeking new house-roome , new lodgings , but the places are not for him , they are too drie ; therefore he walkes through , hee makes no stay nor residence , and why ? the places or soules are drie ; drie , that is enflamed , and heared with grace and holy affections ; as the hart thirsteth after the water brookes , so thirsteth the soule after thee , o god : the places are thirstie and adust , and scorch'd with heat and pierie ; and these are too drie for him , they must have more of the f●nne and carnall quag-mire , if hee stay or take up his inne , else he walkes through ; through , indeed , for they will not let him rest , nor hover , nor retard with a temptation , seeking rest but findes none ; the graces in the place where he walkes are busie to dispatch and expell him , so that he walkes through , and then back to those soules againe that were his ; i will returne to my house , saies he ; my house , those that give themselves more freely to his suggestions , and uncleane inspirations are his indeed , he hath more interest and ingagement there ; my house , for hee takes up and furnishes their roomes , their hearts and thoughts , with lusts and iniquiries , which are the onely furniture and stuste hee brings . jesus before them . mark . 10. 32. and they were in the way going up to jerusalem , and jesus went before them , and they were amazed , and as they followed , they were afraid . discovery . i discover 't is good being in the way to jerusalem , and they were in the way ; so long as wee are in the way , we are all upon the ascent and going up , as they were in the way going up ; so long as we are in the way , every step we take is nearer heaven then other : these in the way here were going up to jerusalem ; the jerusalem wee go to is above too , situated on high , and everie pace thither should bee loftier and more advancing then other ; set your affections on things above , colos. 3. 2. and these that are in this way to jerusalem , they shall bee sure of jesus before them , for , our high priest is passed into heaven , even jesus the sonne of god , hebr. 4. 14. it is safe going there where jesus is gone before , and wee may trace him indeed by his bloud into heaven ; besides he scatter'd such graces and vertues as he went , that the way is become more pleasant and easie : this it is then to have jesus , as they had him here , before ; but it is dangerous putting forward before jesus ; they that would be at heaven at once , in a rapture , and would take post and spurre away in a good motion , would bee at jerusalem before jesus ; for his pace wee know was soft , and grave , and serious , and continued ; he rid thither on an asse , and then his haste could not bee great : yet though we take jesus here , as these tooke him before , yet we shall be amazed and afraid , as we follow after ; and they were amazed , and as they followed they were afraid ; there are many things which come in our way as wee are following jesus , many things to amaze us , the eternall generation , the word was with god , &c. the incarnation , the power of the highest shall over-shadow thee ; these and other divine mysteries will amaze us , and then the afflictions , and tribulations , and sufferings in the way after him will make us afraid , for we must be crucified to the world , and the world to us ; and we must forsake our selves , and take up our crosse and follow him . a judge and a divider luke 12. 14. and he said unto him , man , who made me a judge , or divider over you ? the flame . o my god! how thy son declines secular judicature and imployment ; man , who made me a judge ? and thus with a question hee declines from himselfe a thing in question , who made me a judge , or a divider over you ? none had more reason to judge , one would thinke , for men , then hee that made man● and was both god and man , and shall keepe the last session , and bee the great commissioner for god almighty ; hee that shall have his tribunall , and so many apostles or sacred justices of peace beside him ; yet , man , who hath made me a judge ? one would thinke he that had made him god and man , would allow him to be judge over men , to keepe an assise , where ere hee come , for all controversies and divisions ; yet , who hath made me a divider ? indeed , o saviour , thou art no divider , but a reconciler , and compounder ; thou knit'st together heaven & earth , when they parted ; thou tiedst god and man on one knot , and a surer then before , in thy holy hypostasis and reconciliation ; they do ill then to make thee a divider , though it be onely in some temporall difference , for thou disclaims that too ; thou wilt not set up a session and civill tribunall so neere to thy consistorie ; thou wert god for another court , thou hast appointed other gods for these , princes , and judges , and magistrates , i have said yee are gods ; yee , for such businesse ; i , for more holy employment , for the law was given by moses , but grace and truth came by jesus christ . john 1. 17. the greatest the least . mark 9. 34. for , by the way they had disputed among themselves who should be greatest . discovery . for , by the way , &c. and i discover they were quite by the way now ; who should bee greatest ? this is no way for a disciple of christ , to dispute for primacie , the kings of the nations exercise dominion ; who shall be greatest then , is a question for them , for their ambitions , for their dominations ; but the disciples honour is like their profession , is quite crosse to theirs , to be least with them is to be greatest ; who shall be least then ? humility and lowlinesse are the spirituall honours and greatnesse , and every such declination is an apostles advancement and greatnesse ; yet there is an honour too for a disciple and a double honour , saies the apostle ; there is a lordship and mastership too , the very spirits were subject unto them , and their power in the keyes , is a power over every spirit too , whose sins ye retein they are reteined , &c. and here must needs be a greatnesse which hath influence so farre as to the soules and spirits ; and there is another greatnesse too , of title and compellation , some apostles , some evangelists , and some doctors , &c. some overseers , looke to the flock over which the holy ghost hath made you overseers ; and some angels of the church , to the angel of the church in pergama , and to the angel of the church in sardis : and paul invests and inables timothy thus , these things command and teach ; a disciple may command then as well as teach , may bee as well imperative as indicative . whose shooe-latchet . john 1. 27. whose shooes latchet i am not worthy to un-loose . discovery . i discover , that christs shooe was his gospel , therefore saies he , over edom will i cast out my shooe ; and this shooe , the gospel , is fit for his feete ; and the lowest part of him , his humanity is his feete , for with that his god-head stood and walk'd upon earth , and therefore happie was that sinner that could kisse his feete , and wipe them with her haires , and wash them with her teares , when his shooes , his gospel , was on . and now how beautifull are the feete of him that brings glad-tidings ! for upon these was his gospel drawne , that holy shooe , which was onely made for his last ; no other can fit it , but him , but his graces and mysteries ; and yet these shooes have a latchet , the holy language , and parables , and phrases tie on , and fasten these shooes ; and these latchets are only for prophets , and apostles , and ministers to un-loose ; every rude hand and un-hollowed finger must not touch these latchets , nor these shooes : i am not worthy , saies john ; if john was not worthy , nor good enough for this service of unloosing , and interpreting , and expounding , what are we ? to preach or teach , is no more but to un-loose a latchet of the shooe , the gospel , to un-loose ; it is an un-loosing then , an untying the knot : there must be no breaking , nor cutting , no violent pulling off of the shooe , that is , no giddy , no hastie , no inconsiderate expounding , but an unloosing the latchet , a carefull , and sober , and gentle hand must be used , such a hand as will un-loose . he saith unto him . john 1. 41. he first findeth his owne brother simon , and saith unto him , we have found the messias . the flame . o my god , how carefull are thy disciples ! how busie to communicate and informe ! he findeth his brother , and saith unto him : this is christian industrie to seeke our brothren till we finde them , he findeth his brother ; if our brother be out of the way of christianity , and in any by-way , or any darke way , or way of ignorance , let us finde him out , he findeth his brother ; and finding him , it is not enough to see him , or passe by him , but we must tell him if we see more , or know more then hee , or if wee have found more , he saith unto him , we have found the messiah ; as soone here as hee found him , he tels him they had found the messiah ; if we finde the messiah or any thing of the messiahs , any grace or mystery revealed , let us say , wee have found , for it is not enough to finde , but to say , wee have found , to publish and reveale it to another . the woman that had found her groat , called in all about her , and told them ; and he that had found his sheep , and his sonne , rejoyce with mee , saies he . scire tuum nihil est , nisi te scire hoc sciat alter . those men . john 6. 14. then those men , when they had seene the miracle that jesus did , said , this is of a truth that prophet . discovery . i discover how soone any thing of wonder strikes the true beleevers into devotion , and protestation ; when they had seene the miracle , they said , this is of a truth that prophet ; when they had seene , they said : wee must have a sight before wee will say any thing ; and of a truth , before wee will affirme any thing , or avouch any thing . our eyes are the only sense of credit and employment with us , and they must be spoken to first , when they had seene the miracle , our saviour bespeakes their sight , and that will soone make report of it to their judgement and affections , and winne him a partie soone in a soule ; if he get but the eyes to consent , the other parts will be easily perswaded , when they had seene the miracle , they said : and then the parties that see are observable , if they bee as they were here , those men , there is more hopes ; those men when they had seene : now those men were people of meane ranke and fashion , and when they had seene , they said , this is that prophet ; but the richer , and greater ; and wiser men , the pharisees and scribes , they saw the signes and miracles , but no better for the fight , they said not this is that prophet , but he is a samaritane , and hath a divell . willingly received him . john 6. 21. then they willingly received him into the ship , and immediatly the ship was at the land whither they went . discovery . i discover that having jesus , wee have our desires , and with dispatch too ; for , having received him , the ship was immediately at the land whither they went ; immediately , without any crosse winde or wave of impediment ; if we be then embarqued upon the sea , that is , engaged or tossed in any worldly affaire or trouble , let us make all haste we can to receive jesus , and we shall be at land immediately ; and the ship was immediately at the land : yet many receive jesus into their ship or fraile barque of their souls , and meete with many a high sea and rough storme , which keep them from whither they would go , but then they receive him not as these ; here , they willingly received him : there must bee a willing receiving , a free-hearted open receiving ; neither must we receive him so much for our selves , and our present redresse and successe , as for himselfe ; many receive him , and willingly too , but their owne need , and extremity , or desire prompts them , and then they receive not him , him as pure christ , as only redeemer , but him as a present fautour , or deliverer ; and such willingnesse may bee rather a remora , and retard then facilitate . to make him a king . john 6. 15. when jesus therefore perceived that they would come and take him by force to make him a king , he departed againe &c. the flame . o my god , wilt thou accept of no crownes here below ? no scepters ? indeed their crownes are but of thornes here , and their scepters of reeds : how many wounds do these crownes make ! who ever wore an empire or kingdome about his temples , and complain'd not of the scratching , and tearing , and rending , and bleeding ? and cried not out with the shunamite , my head my head ? such , o lord , are the troubles and distractions of state : who ever held a scepter and complain'd not of the weaknesse ? how like a reed it would shake at every winde and aire of trouble or commotion ? and therefore did'st thou depart when they came and would make the a king ; or else wert thou so low and humble , that thou would'st not suffer thy head nor thy hand to be guilt with soverainty ? was this thy exinanition ? o my god , give the same humility to thine , that as thou wert god , and came downinto man ; wert lord of all , and took upon thee the forme of a servant ; so we may make it our highest pinacle to bee lowest , our throne to bee on a foot-stoole , our greatest honour to bee serviceable to others ; for i am among you as he that serveth , and that all may know they are but men within , in their composition and principles , and onely endorsed with the superscription of gods , i have said yee are gods , but yee shall die like men ; and that all may know their kingdome is not altogether of this world . a kingdome divided . matth. 12. 25. every kingdome divided against it selfe is brought to desolation . discovery . i discover , that division is the way to desolation : divide and rule then is no aphorisme here ; discord does well in any musick , but the musick of soveraignty : whatsoever the kingdome then or empire bee that wee have , let us keepe it from being divided : nothing spoiles our kingdome of nature so much as factious humours , and distempers , and bruisings , and breakings ; for these set up unwholsome stares , and infect , and corrupt the good provinces and shires of our flesh and bloud ; and by this wee are soone brought to desolution : or , if our kingdome be a kingdome of grace that wee have , let us keepe it from being divided ; nothings brings this kingdome to desolation sooner then a law in the members warring against the law of the minde ; for in every kingdome there should bee a continuity , and concatenation , and consolidation , and where the kingdome is divided , there must needs be a dissolution and parting of the parts continued , and a breaking and rupture of the links , the lawes , and firme combination ; and now all is divided , and there are so many flawes and chinkes , that any thing may flow in : division is the leekes of the kingdome , and where these are open , there may soon spring in a tide which may drowne all . nation against nation . mark . 13. 8. for nation shall rise against nation , and kingdome against kingdome , and there shall bee earthquakes in divers places . the flame . lord , what combustion ! what commotion is here ! nation against nation , and kingdome against kingdome ; spokest thou this onely to judea and jerusalem , or hath not thy speech a latitude and influence into our times ? are not our nations within the territories of this nation ? are not our kingdomes within the liberties of this kingdome here ? nation against nation and kingdome against kingdome ? even now , thy words were a kingdome against it selfe , and now it is one kingdmoe a gainst another : lord , now i see thy word fulfilled , i am not come to send peace , but the sword ; but how does this suit with thee the god of peace ? peace was sung at thy nativity , on earth peace ; and peace was thy onely blessing , peace be unto you ; from whence then , o my god , is this war ? is it not enough that wee have warre in our selves , and fight against principalities and powers , and spirituall wickednesse , but we must call new forces , and set up new standards , and above our sheild of faith and helmet of salvation , and brest-plate of righteousnesse put on other armour ; must it be nation against nation , and kingdome against kingdome ? o thou that art the god of peace , from whence is this nation against nation and kingdome against kingdome ? from whence come these warres and fightings ? come they not hence , even of your lusts ? jam. 4. 1. your lusts and desires are inordinate , irregular , and exorbitant , and they cause these earth-quakes in divers places ; our feares and tremblings are these earth-quakes , when not onely the earth wee tread on shakes , but the earth we are . our opinions , and waverings , and giddie motions are the cause of these quakings , for , we are tossed to and fro with every winde of doctrine : we , our earth , our selves do shake with a winde and vapour of faction , and sedition , that is got into our veines and arteryes , but the foundation of god standeth sure , 2 tim. 2. 19. and , o god , fixe us and settle us upon thy foundation , and give our nations and kingdomes peace , thou that made peace through the blood of thy crosse , and let the peace of god rule in our hearts , that we may pray for the peace of jerusalem . finis . notes, typically marginal, from the original text notes for div a11378e-860 cant. 5. the messias of the christians and the jewes held forth in a discourse between a christian, and a iew obstinately adhering to his strange opinions, & the forced interpretations of scripture, wherein christ the true savior of the whole world is described from the prophets and likewise that false and counterfeited messias of the jewes, who in vaine is expected by that nation to this very day, is discovered / written first in hebrew, but now rendered into english by paul isaiah, a jew born, but now a converted and baptized christian. münster, sebastian, 1489-1552. this text is an enriched version of the tcp digital transcription a51572 of text r42183 in the english short title catalog (wing m3039a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 180 kb of xml-encoded text transcribed from 129 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a51572 wing m3039a estc r42183 24125658 ocm 24125658 109666 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51572) transcribed from: (early english books online ; image set 109666) images scanned from microfilm: (early english books, 1641-1700 ; 1707:17) the messias of the christians and the jewes held forth in a discourse between a christian, and a iew obstinately adhering to his strange opinions, & the forced interpretations of scripture, wherein christ the true savior of the whole world is described from the prophets and likewise that false and counterfeited messias of the jewes, who in vaine is expected by that nation to this very day, is discovered / written first in hebrew, but now rendered into english by paul isaiah, a jew born, but now a converted and baptized christian. münster, sebastian, 1489-1552. eliazar bar-isajah. [16], 240 p. printed by william hunt, london : 1655. attributed to sebastian münster by wing and nuc pre-1956 imprints. reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -messiahship. messiah -prophecies. messiah -judaism. a51572 r42183 (wing m3039a). civilwar no the messias of the christians, and the jewes; held forth in a discourse, between a christian, and a iew obstinately adhering to his strange münster, sebastian 1655 33703 17 0 0 0 0 0 5 b the rate of 5 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 judith siefring text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion the messias of the christians , and the iewes ; held forth in a discourse , between a christian , and a iew obstinately adhering to his strange opinions , & the forced interpretations of scripture . wherein , christ the true savior of the whole world , is described from the prophets , and likewise that false and counterfeited messias of the jewes , who in vaine is expected by that nation to this very day , is discovered . written first in hebréw , but now rendered into english by paul isaiah , a jew born , but now a converted and baptized christian . psal. 78.37 . for their heart was not right with him , neither were they stedfast in his covenant . psal. 119.80 . let my heart be sound in thy statutes , that i be not ashamed . london , printed by william hunt , 1655. to the reverend and learned mr richard parr , minister of the gospell at camberwell . paul isaiah , a converted jew , wisheth all happinesse of body and soule , both in this life and the next , through christ jesus our lord . reverend sir , the many favours which i have received from you , as to the refreshing of body , with the outward things of this life , and to the comforting of my soul , with your most christian instructions , and spirituall consolations , have emboldened me thus to returne you my thanks , and to make publick testimony unto the world , how much i am obliged to you ; and i hope i shall not doe injury to your goodnesse , by openly publishing my gratitude , as also by craving your further countenance towards me and my poor endeavours , that this discourse between a christian and a jew , written by the greatly learned sebastian munster , may goe abroad under your name . the discourse was first written by him in the hebrew tongue wch is a language , wherein i know you had rather read it , then in my englsh. but since my dear and blessed savior , has been gratiously pleased to cal me into his vineyard , i have resolved by his grace , not to be idle in it , but shall most gladly set my selfe to any worke , whereby i may advantage the christian cause , though it bee but by knocking a pinne into the building , or by bringing a little goats haire to furnish the ark . they that could not offer a lamb , were accepted if they brought only a pigeon . and i read in the holy gospell , where christ commended the widow that gave into the treasury , but two mites . and as for my selfe , i hope i shal not be rejected , though my present worke bee onely a translation ; wherein yet i would be very gladly emploied , might i be so happy , as to be acquainted by your learned selfe or some others , with what books are written in hebrew , which would bee most usefull in the christian church , by being translated into english . for as in former times the gibeonites lived among my countrie men the jewes , as hewers of wood , and drawers of water ; so i that am a jew by birth , though now by god's grace a christian , doe desire to live and be serviceable to the christian church , though it bee by performing the meanest offices , since king david himself thought it would no way disparage him , to be a dore-keeper in god's house . the lord of his great mercie preserve the whole church , and add dailie unto it ( even from among my native countrie men , the jewes ) such as shall bee saved ; which is the dailie praier of him who honours you , and begs your favourable interpretation of this his presumption . reverend sir , your most bounden poor servant in christ jesus , paul isaiah . to the christian reader . christian reader , and ( blessed bee the father of our lord iesus christ , who hath made that consanguinity between us , through the bloud of his sonne ) that i can now say , my deare christian brother ; after that it had pleased god , who separated mee from my mothers womb , and called me by his grace , to reveale his sonne in me , that i might obey that gospell , which once i disobeyed ; and that i began an openly to make profession of the christian faith , i met with continuall opposition from those of my countrymen , who have yet their minds blinded , and the vaile remaining upon their hearts untaken away ; having experimentally found the words of our saviour true , if any man will come after me , let him deny himselfe , and take up his crosse , and follow mee , st mat. 16.24 . while i lived among my countrymen , the iewes , and did communicate with them in the iewish religion , it was my great sinne and unhappinesse ( as it was likewise theirs ) to be eager against the truth of the gospell . and though wee daily read the prophets , in the reading whereof , i have learned this excellent lesson , since i became a christian , viz. that we do then understand the prophets aright , when we find christ in them . but when i read them formerly in the synagogues , there was such a thick mist before our eies , and our fore-fathers wooll had so stopt our eares , that wee would neither see nor heare any thing concerning christ ; much lesse would wee endure to heare that any of the holy prophets had prophecied against us , as such who rejected the true messias , & ( in him ) our salvation . so that we might be truly compared to a blind man , holding a looking glasse before him ; wherein , though the blinde man cannot see his owne face , yet the standers by can easily discerne whose face it is , which is represented in the glasse . and here i could wish , it were no more with my country men , than a mist before their eies , and wooll in their eares ; but there is likewise a stone , a flint stone in their hearts ; which if the christian magistrates among whom they live , did not keep a strict watch over them , would soon be in their hands , to stone christ to death , were he againe in their reach , and likewise to stone all such who professe his name , and expect salvation in his blood . and though perhaps there may not be now in england , any great numbers of professed iewes ( some to my owne knowledge there are , who have their synagogues , and there exercise iudaisme ) yet , they who live here , as often as they are bound to use their office of prayer ( which is twice a day ) so often are they bound to blaspheme christ , and to curse him , and all true christians which beleeve in him . to make evident proof whereof , i have now by mee , the very forms of prayer in hebrew , which are injoined them to make use of : and which i should have translated into english , but that i suppose such horrid blasphemies will doe best being concealed in a language that is here knowne only to the learned , then if they should bee made common by being translated for every vulgar eye . meane while , i have here adventured to bee a translator of a safer worke , and upon better termes . it is a discourse , as thou seest , between a iew and a christian , written at first in hebrew by a greatly learned author , the learned munster , who was himselfe a translator , but of the best worke in the world , the holy bible . in this discourse thou wilt meet with many strange fancies and conceits of my country men , the iewes , concerning that messiah of theirs , whose comming they still expect , and expect that when hee comes , hee should have wife and children ( see page 191 ) and that he should have a sonne to succeed after him in the kingdome page 195. and that themselves should then swim in an ocean of sensuall delights . for the paradise which they look for then , is only of a tempora●● messias purchasing , and for carnall disciples to injoy . and to say truth , these carnall iewes ( who are such as the iew in this discourse ) have very large soules , as being capable of two canaans ( could they get them ) and thinking they can never flow in milke and honey enough . but the answers which the other speaker in this dialogue , to wit , the christian , gives to the absurd conceites of his obstinate opposer , and especially towards the latter end of this book , in the solid close ( page 225 ) scourging the iewes with a rod of their owne making , stabbing them with their own sword , and cutting their stiffe necks with the rasor of the gospell . i hope these answers will render this discourse not only delightfull , but beneficiall unto the reader , and not altogether uprofitable to the translator , who though he be poor , as to the outward blessings of this life , yet he blesseth god that has made him rich through his sonne , in the promises of the next . and however , that he may not eate the bread of idlenesse , or live like a drone in the hive of christs church ; he here hūbly desires the christian reader to take notice , that hee is ready to offer himselfe willing for any honest imploiment , whereby he may preserve himselfe and family , from scandalous want ; but especially whereby i may be an instrument ( though never so mean an one ) to do service to the church of christ , by putting my shoulders under to beare his crosse . i will keep thee no longer from entring into the house , then while at the threshold of it , i have begged thy prayers for the conversion of the iewes , and that my country men may be brought into that light of the gospell , which by gods blessings , i my selfe doe now enjoy , who am thine in our saviour christ iesus , p. i. a disputation of a christian with an obstinate iew . christian . is that man who comes to meet me a iew ? truly his face & forme shew him to be a man . i know what to doe , i will salute him in hebrew , and i shall easily know whether he be a iew or not . if he be a iew , he will answer in hebrew , but if he be not a iew , he will hold his peace , not knowing what i say . god save you , o iew . iew . and god save you ; how know you me to be a iew , that you speake so in hebrew with me ? art thou a iew and one of our people ? christian . i am not a iew , neither of thy people , neither am i acquainted with you ; but from the form of your face , i knew you to be a iew : for you iewes have a peculiar colour of face , different from the form and figure of other men ; which thing hath often fill'd me with admiration , for you are black and uncomely , and not white as other men . iew . it is a wonder , if wee be uncomely , why you christians doe so love our women , and they seem to you more beautifull then your owne . christian . your women indeed are more comely than your men , but you seduce them most corruptly . iew . nay , seeing we are the elect people of god , and his inheritance , we are more comely than all the nations of the earth ; as it is written in daniel , that the countenances of the iewish children appeared fairer and fatter in flesh then all the other childrens . and iosephus the historian hath written , that pompey did admire , and said , blessed is that nation in which so faire young men are found ; you see our people by the testimony of scripture , are of an excellent beauty , and not uncomely as you affirme , which may be proved to you by the very fruits ; for there are many fruits which in the blossome are white , and when they come to maturity , grow black : such are damsins and sloes : but they that appear red in the blossome , when they grow ripe , become white , as apples and peaches , and let these be spoken for example sake . the isralites who are free from menstruous blood , have not in their originall any drop of rednesse ; but the gentiles , who doe not dread that uncleanness , nor abstaine from women in the time when they ought to abstaine , they in their originall contract a certaine rednesse , and for that cause their fruit , namely their children , are white . moreover the unchast gentiles in the day time doe generate , and doe behold images and beautifull shapes , and beget sons like them , such as we read was done by iacob , in genesis , where it is said , and the sheep conceived when they came to drinke , &c. gen. 30. 39. christian . your arguments doe not wel answer the proposed businesse ; for isaac being an upright man , just , and fearing god , and departing from evill , begat his first born son , read gen. 25. 25. and not white ; also david the sonne of iesse was ruddie , having beautifull eies , 1 sam. 16.12 . and whereas you adde , that you are more comely than any people , that is proved false in our time , forasmuch as not one amongst a thousand is found in the nation , who is of a comely countenance ; the reason whereof know , is this , because you no longer are gods inheritance , and beloved people , but rather yee are an abomination in his eies , and a stink in his nostrils , wherefore he hath left you , so that you goe wandring up and down as sheep which are without a pastor , and have no certaine dwelling in any place . iew . i see you manage your businesse with reproaches and rebukes , as you were wont commonly to do with us . have you not read what isaias wrote concerning us ? isa. 52. 14. namely , his form is estranged from men , and his countenance unlike the sons of men . we are unlike men by reason of our many tribulations and injuries which wee suffer by the gentiles , amongst whom we are disperst . christian . you have not yet told me , why the women amongst you are more beautifull than the men , and are not so easily known as the men . iew . because you christians doe not so much reproach them , as the men ; moreover wee adorne them with excellent apparell , that they may find favour in your eies , and we by them obtaine what we desire , and it may bee well with us by reason of them , and our soules may live for their sakes among the gentiles ; as it is written , and they intreated abraham well for sarahs sake , because she was a woman of a comely countenance , gen. 12. 16. but i am ashamed to speake with thee in publick , in the sight of those that passe by and repasse . if you please come with mee into my chamber , and there we will speake together more concerning these things . christian . goe and i will follow you ; for i have many things in my heart to speak to you , and now for a long time i have not entred the house of any iew . what doth that white circle signifie , which i see written on the wals , round about the chamber , having this inscription ? tarry without thou lilith . iew . we by this circle drive away the devill , lest he enter and hurt the infant newly borne , for our rabbies say , that lilith is a certaine ghost , having the shape of an abortive , born of an impure birth , saving that he hath wings . christian . thou tellest me strange things , but goe on and tell me what more your masters write concerning this thing . iew . i will . know therefore that our wise men judge thus ; that adam the first parent begat devils , spirits , and ghosts , and you shall be constrained to bee of their opinion , forasmuch as we finde not those creatures in the number of the other workes of creation ; but many of these have a bodie and a soule , they are multiplied and die as other men , and againe there are many spirits which are created without a body , and of these it is said ; which the lord created that hee might make , which were not yet made but created ; such were those devils whose soules hee had created , but did not make their bodies , because the sabbath was at hand , and the lord was forc'd to rest from all his works , which hee had created that hee might make ; but those which are created with a body and a soule , as men proceeded from him , then came lilith to adam , hee not knowing , for he had not a body by which hee might bee knowne , and did preserve his seed from him . but adam was created from the beginning , and devils , and spirits , and ghosts , proceeded from him , which we draw from this . adam was an hundred and thirty yeares old , and begat in his likenesse and image ; whereby is signified , that he begat not in his likeness and image , untill the hundred and thirteth yeare , gen. 5.5 . christian . declare to mee better the mentioned text of scripture , which the lord created that he might make , because i understand it not according to your words . iew . the scripture saith thus , which the lord created that he might make ; and not thus , which the lord created and made , to signifie that god created al things by a certain word , and was not tired nor weary , for he did not make , but created all things by a certaine vvord out of nothing , speaking to them as to artificers , that they should bring forth things out of themselves ; as vvhen he said , let the earth bring forth , let the vvaters bring forth ; therefore the scripture saith , vvhich the lord created that hee might make , that is , commit to others that they might make them ; but hee did determine , and told how all things should bee made . after this sort is the creation of devils , who were created in the even of the sabbath , as our wise men of good memory have recorded . the holy day shone upon them , and their making was not altogether finished , but were sent into the aire imperfect , partly communicating with man , and partly with angels : they eate and drinke , they increase in off-spring as men , they flie through the aire , they ascend and steale away things within a garment ; and for the most part their speeches are lies , neither dare they appeare in the sight of god , seeing it is written , the wicked shall not dwell with thee ; and when it is said in genesis , gen. 36. 24. that anas found iemim in the desert , hee would signifie devils , wherefore iemim is writ without iod , to signifie that the devils were left imperfect after the six daies of creation , for the holy day of the sabbath began to enter , and hence it is that they shun the sabbath , as it is written in exodus , exod. 12. 42. it is a night of observations to you , to wit , that you should beware of those injurious spirits ; on the sabbath no devill , or other evill assault need be feared , for they all flie to the dark mountains , neither doe they appeare all the sabbath day , because that is the holy day , and they are unclean ; but when the sabbath is ended , they returne to fall upon men and hurt them ; and therefore we say ; let the beauty of the lord our god be upon us , psal. 90. 17. which psalme is against devils , and hath that commendation , that by it we may put to flight those noxious spirits , who are called the snares of the sons of men ; as it is written , psal. 91. 10. evill shall not be devised against thee , neither shall the rod approach thy tabernacle , and because those devils were made of adam the first parent , in those hundred and thirty yeares wherein hee was sequestred from his wife , being made i say of his seed , therefore they are called the snares and plagues of men , and the mentioned psalme , and the 91 psalme , doth conteine a hundred and thirty sayings with this verse , with length of daies thou shalt satisfie him , &c. and adam left this calamity to his posterity , as it were by right of inheritance , that when at night they had felt the flux of nature , from thence devils , hurtfull and malitious , to men are born : therefore the law saith , thou shalt beware of every evill thing , to wit , lest man in the day time take in any spirits , which in the night may cast him into uncleannesse , by belial's meanes , who is called an evill eye , and he appeareth sometimes in the shape of a woman , & is also called lilith , that is a night-ghost . moreover , wee must observe , that those faunes who are so engendred of the seed of man , when the man dies , who is their father , they all meet together , to touch and defile him ; and therefore our wise men have commanded us to make circles about the man , and remember certain words , whereby they are put to flight , and dare not enter the circle , to touch the funerall . moreover they have taught us to make seven circles , to drive away seven troops of hurtfull angels which there met together , which they gather from hence , because it is written , iob 5.19 . in six troubles he shall deliver thee , and in the seventh , evill shall not touch thee . evill , that is belial ; for they flie away from those circles ; wherefore those circles must bee made by the grave , that presently after the writing of them , they may put in the carkasse into the grave , and no delay at all be made in letting downe the coffin , lest any evill touch it . christian . this is great folly in you iewes , yea madnesse of heart , when you affirme , that god left any creature unperfect or uncomplete , seeing it is written in the worke of creation , the heaven and the earth were finished , and all the host of them , gen. 2.2 . and in another place it is said , the worke of the creator is perfect , deut. 32. 4 : if that bee true , how dare you say , god made any work imperfect ? do you think the hand of the lord is shortned , that he cannot finish any thing , or that he wants power that he cannot bring to an end any certaine work ? but verily your tongue speaks a lie , and your mouth doth meditate perversenesse , it conceives labour , and bringeth forth vanity ; you erre after the same manner in the whole heaven , when you say , the moon from the beginning was equall with the sun . but i desire to heare you tell me , what your wise men write of this matter . iew . the scripture saith thus , the lord made two great lights ; and afterwards it saith , a greater light , and a lesser light , where wee must note , that the lights from the beginning , were equal in brightnesse , but god lessened one ; and the reason why it was diminisht in its light , was pride , and unjust accusation , or complaint ; for it is written , evill shall not dwell with thee ; and he that telleth lies shall not tarry in thy sight . truly there is nothing more hatefull before god , then an unjust complaint : as it is written , he that slanders his neighbour in secret , him will i destroy , and who hath eies lifted up , and a proud heart , him i cannot behold ; and because the moone did complaine of her fellow , god humbled her ; you ask me how she complained ; i 'll tell you ; see , saith shee , it is not meet that it should be said of thee , that thou couldst not make divers sons : then saith god to her ; goe thou and be lesse in light , therefore the moon was confounded , and diminisht in light for her sin ; and when hee shewed himselfe mercifull to her , and gave the opening of the mouth to the penitent , and to those that converted themselves from their whole heart to him , shee was received into favour . our wise men being moved by this , have writ ; that man should never cease to make repentance , and should not say , my iniquity is greater than can be remitted , but if hee be converted , the lord receives him ; as it is written , the lord desires not the death of a sinner , ezek. 33.11 . christian . thou hast done well in concluding that repentance is shadowed out by the diminishing of the moone , for the story thou hast told mee is a parable , and not the truth , as many of you have falsely thought ; for the moone hath not life , soule , or spirit , whereby she might love or hate , but god hath created it from the beginning , a lesser light to rule the night , and hath not diminisht it , as you falsely assert . but heare what the prophet saith ; thus saith the lord , ier. 10. 2. learne not according to the way of the gentiles , and be not afraid of the signes of heaven , as the gentiles feare them . behold , the gentiles beleeved such things , who knew not the living god . moreover it is not written that the moon did envy the sun , and did desire to rule in the world : why therefore do you believe such things , which the philosophers never thought ? who affirme that the moone hath no light of her selfe , but receives her brightnesse from the sun , as doe all the stars , for the sunne alone is light of it selfe ; and hence it is , that the moon and starres have lesse light than the sun , which may easily bee demonstrated from the eclipse of the moone , when the earth hinders the beames of the sunne from touching the body of the moone ; and if you desire to heare , i 'll tell you in short the cause of the eclipse of the moon . forasmuch as the moone of it selfe hath no light , but receives its splendor from the sun ; know , that these two lights alwaies in the middle of the month , do stand one against another , and though the earth be in the middle , yet because the body of the moon for the most part doth bow down either towards the north , or towards the south , the shadow of the earth cannot hinder the beames of the sunne from touching & inlightning the moon . but when the moone in the time of the opposition is in the point of the head of the dragon , or neer , to wit , twelve degrees lower , the moon is darkned , sometimes wholly , sometimes in part , according as it is more or lesse distant from the mentioned head , which i will not here discusse in many words ; therefore i will turn my selfe to another thing . you say that the iewes shall celebrate a great feast in the latter times , in which they shall eat one common oxe , which in the meane while is fed in a certaine great mountaine , and leviathan , that is a great fish salted from the beginning of the world , and kept for the just , and they shall drinke wine from the first six daies reserved together with the grapes ; i desire to know from you if this be true . iew . it is true , our wise men speak of the leviathan , that hee was slain immediately after the first six daies ; for the scripture saith , that god created great whales , and without doubt there was two of them , but god slew the one , namely the female , and did season it with salt , and reserves it for the just . this we gather from hence , because the text hath tanimin with one ( jod ) and not with two ; and peradventure for this cause it is not written in the fifth day , and it so came to passe , as in the other two daies , because that existence was unperfect , by reason of the killing the of female , wch doth not want a mystery . it is moreover written in isaiah , in that day the lord with his sore and great , and strong sword , shall punish leviathan the piercing serpent , even leviathan that crooked serpent , and hee shall slay the dragon that is in the sea . you see the scripture speaks of one whale ; neither was it gods will , that he by bringing forth young , should multiply himself in the sea , for otherwaies no man could go to sea without danger . againe , it is written in the 104 psalme 26. there is that leviathan , whom thou hast made to play therein , the prophet saith that in the singular number , and masculine gender , therefore the female was kill'd , especially seeing it is manifest , that at the first god created male and female : concerning the feast , it is written , canst thou draw out leviathan with an hook , or his tongue with a cord which thou lettest down ? hee who made him , can make his sword to approach unto him , &c. and it is written , the companions shall prepare him for a banquet , and the merchants shall divide him amongst them . moreover god planted a garden of pleasure . and againe it is written , the branch of my plantations shall be the work of my hands , that i may be glorified , signifying a garden of the best fruits : and i pray you who shall eat these ? truly now they are eat by none , but are reserved for the just , against the time to come . christ . you make mee laugh when you bring scripture authorities , and interpret them according to your folly , & understanding them according to the letter , whē notwithstanding they are metaphors . it is true , god created great whales , but 't is fals that he presētly slew the female , forsomuch as at this day , great whales are found in the sea , that is , the greatest fishes that devour the lesser ; therefore powerfull kings are compared to whales , who afflict and oppresse the poore , but the lord can easily slay them , although in strength they bee not inferiour to the whales of the sea , this is the mind of ezekiel . moreover , whereas you assert , one of the whales was slaine by god , you are constrained to say , ionas was swallowed up by one , seeing there was not another in the sea . but heare what the prophet writes of himselfe , and the lord prepared a great fish to devoure ionah . the lord brought not a great fish , or that whale from the end of the world , which was left in the beginning of the world , but that whale which by providence was found in that sea ; this the lord did ordaine to swallow up ionah . and if you object , a whale or leviathan , and a great fish , are unlike ; i answer , that is not true , seeing the rabbies do expound the word tannim for a great fish , do you think that fish was a little one , which swallowed up ionah , and kept him alive three daies and three nights in his belly ? what you bring out of the psalmes , i shortly avoid thus ; there the singular number is taken for the plurall , which you know is frequent in the hebrew , as , a man , oxe , sheep , &c. moreover , you deprave that place brought out of iob , for the lord doth not say there , the companions shall eat the leviathan : but he speaks after this manner ; shall the companions and associates make a banquet of him , or shall the merchants divide him amongst them ? after the manner of those who buy fishes , and divide them into parts , and that place may have this interpretation : will the companions dig a pit to draw him thither out of the sea by their hissing , and take him ? doe you see how unhappily the fathers have understood and expounded that place ? this also is very false , and a great errour amongst you , that the just in the world to come , shall eat temporall food , and corporall bread ; the flesh of beasts and fish , herbs , and corn of which bread is made , which we need in this life , where wee grow and doe beget an off-spring , and doe renew that which is appaired in our body by the adjection of meat . but in the world to come and resurrection of the dead , it is farre otherwaies with us ; for then man shall be by the resurrection , a new creature , and renewed upon their former bones , like that vision in ezekiel , when the lord god did raise up his people , saying , i will lay sinews upon you , and will bring up flesh upon you , and will cover you with skin , and put breath in you , and ye shall live . wherfore your rabbies have said in the secrets of the law , that there is in the neibe , a very stiffe bone , which being put in the fire , is not hurt by it , and being put into the ground , doth not putrifie , and they affirm the resurrection of the body doth increase by that . so also it is in genesis , and the lord made● made i say upon the bone , sinewes , flesh and skin , and breathed into her the breath of life and brought her to adam , tha● by this mystery he might foreshew , although man shoul● dye , yet hee should rise in the same body , and should be mad● a building of nerves , bones , and flesh joined together , which should not be dissolved ; wherefore adam called her bone of my bone , because the resurrection of man should be in his first bones of eternall life . then the just no longer shall eat corporall bread , which doth not free from death , neither drink wine which the earth doth bring forth , but shall eate the bread of angels , that is , as the just shall live in the spirit as angels ; so they shall eate food which shal not putrifie nor perish , neither shall the elect of god , want any longer the light of the sun by day , neither shall the moone give them light by night ; but the lord shall be a perpetuall light to them , and their god shall bee their glory , and they shal then eat spiritual fruits , because eye hath not seen those things which god will doe for them who wait upon him . see isaiah concerning this place , in the 60 chap. above mentioned , & thou shalt find many things in the text , which are not to bee understood according to the bare sense of the letter , as you erroneously doe for the most part , but in spirit and in truth ; if in the future world , according to your errour , there were bodily eating , there should be also death , and consequently another resurrection , which is false , and a great errour ; for it is sowne in this world a mortall body , and shall rise in the resurrection of the just , immortall , for they shall then be as the angels of god which are in heaven , and shall never die . and to conclude , you now see , that those men are witlesse , who say that the just in the future world shall eat a common oxe , and that salted whale , and shall drinke wine which paradice brought forth , seeing that the just in the future world , shall not live in the earth , but in the heavens with god . blessed is the man who shall eate bread in the kingdome of god . but i will propound another question to you , and i desire you to answer me to it . the question is this , why doe not you iewes believe in in our messias , seeing that in him all the prophecies are fulfilled , which are written concerning him in the law and the prophets ; but do make your faces more hard than a rock , yea though with open eies you see there is no salvation in the earth for the people , who walk in darknesse , and see no light ? iew . if i would answer , peradventure you would be displeased , but who , being so provok'd can refrain speaking , especially seeing the zeale of the house of the lord hath eaten mee up , and the reproaches of them who reproach god are fallen upon me . you aske why wee believe not in the messias , neither receive him as you doe : to wch i answer you thus : in your christ the words of the prophets are not fulfilled , which they did foretell concerning the messias , neither are the mysteries of the law fulfilled ; although wee know the time of his comming is not far off ; and therefore through all generations , they which are of the seed of david with great desire do expect in their daies the comming of salvation , and the time of the king messiah . christian . and why , i pray you , doth that your messias so long delay his comming to deliver you out of your tribulations in which you are ? or how can god himselfe see for this so long time , your calamity which you suffer in this captivity , and doth not deliver you out of your troubles , executing judgement upon your enemies ? why doth he suffer you so to wander through the world , as sheep which have no shepherd ? consider , that you have not a certaine and constant dwelling place . i desire to know the reason , why god hath cast you from him so many yeares , nor doth at any time remember you for your good : for when of old he punisht your fathers for their sins , when they were converted , and did confesse , and praied unto him in their banishment , he forthwith delivered them , and sent them a deliverer , why doth hee not the same in this time of your grievous captivity ? iew . know you not that his wisdome and his counsels are not to be searcht into , which do so far exceed our apprehensions ? as it is written , the lord is terrible in his counsell towards the sons of men ; we know not , neither can we apprehend his wisdome and prudence , or find it out , and know it , but he knows what he doth . christian . i wonder at this your answer , when you say , you know not the cause why god hath cast you out of his presence , & surely it must needs be for some great sin , such as you never committed from the beginning of the world , you , or your fathers , whatsoever it is . furthermore , when you say the comming of the messias is nigh , tell me i pray , what that is , which is recited in the talmud . when rabbi ioshua the son of levi did aske elias when the messias would come , and where is he ? he answered , at rome amongst the weake ; and going thither hee found him . if hee was then at rome , doubtlesse he is come and borne already , and yee expect him in vaine . iew . the messias is not yet come , but he was borne in the time of the destruction of the temple , which the book haggadoth , that is , the book of insinuations or denuntiations doth shew . christian . if hee was borne in the time of the desolation , from which time almost a thousand and five hundred yeares are now past , and at this day hee is not yet come , when i pray you , or how will hee come , seeing that it is not allowed in nature , for any man to live a thousand and five hundred yeares . iew . you know the first men lived a long time , and that to the flood , as some came almost to the thousandth yeare ; but elias and enoch did live much longer , whom god kept alive , and who live to this very day ; so the messias being borne along time before , is yet preserved in life . christian . where therefore and in what place is he at this day ? is he yet at rome ? iew . it may easily bee demonstrated from scripture , where he is . consider , the first adam in his first estate was in the earthly paradice , but because of his sin , he was cast forth from thence , as saith the scripture , god sent him out of the garden of pleasure . it followes therefore , that he who was free from the punishment of adam should bee in paradice ; so our wise men have said , in the book of denuntiations . christian . i doe not well understand what you would signifie by the word denunciations , therefore before you proceed , declare that word to mee . iew . know therefore , with us are three kinds of books , one kind of books we call the 24. which commonly are called the bible , and on these wee beleeve firmely , and with a perfect faith , because they were written by the prophets , and other godly men , to whom the lord made known his will , and did reveal mysteries . another kind is called the talmud , and is an exposition or explanation o● the precepts of the law ; fo● there are in the law of moses 613 precepts , and all these are explained in the talmud ; i● which booke we also beleeve as in an exposition of precepts , which are in the hands of our rabbies , who received it from their fathers , and their fathers received it from the prophets , and they received it from god . thirdly , wee have a kinde of books , which is called medras , which signifies an inquisition or discussion of matters , and we commonly interpret it , a common opinion ; for there what every man thought , and what seemed right to him , hee wrote down ; wherefore they which believe these writings , do well , and he that doth not believe them , wrongs not himselfe . some wise men say , and have also left it in writing to us , that the messias shall not be borne , untill the time of our deliverance is come , or shall draw nigh , that he may bring us out of that captivity ; and i rather assent to this opinion , than their judgement , who say the messias is borne long agoe , namely , in the time of the of the desolation of the temple , and we call the mentioned inquisition by another name , haggada , that is , a denunciation ; for it is nothing else but a certaine denunciation , whereby one man signifies any thing to another . christian . is the messias alwaies at rome , according to their opinion , who thought hee was at rome ? iew . hee is not alwaies at rome , but at that time hee was seene there ; for elias said to rabbi ioshua the son of levi , that at that time he should find him there , and he might be seen for a certaine cause which is signified in haggadoth , but which i meane not to reveale to you , nor to any other christian , forasmuch as i know , our words are an abomination in your eyes , and therefore we write such mysteries in the tables of our heart . christian . disclose to mee i pray you , what he did at rome , or what he will do these , and why he will rather goe thither than to another place ; and do not conceale it from me . iew . because you have so earnestly intreated me , i will tell you , but see you disclose it not to others , for you know how they are wont to deride us , when they have heard our secrets . haggada saith , the messias remaines at rome , untill he destroy it , as we read concerning moses our law-giver who was bred up in the house of pharoah , untill at length he took vengeance of him , and drowned all his people in the sea and he came not presently after hee was borne , and delivered israel , but after many yeares , when the lord god gave him command , then hee came and said to pharaoh ; thus saith the lord , let my people goe that they may serve me . so the messias when the fulnesse of time is come , shall come to the pope by the command of god , and shall say to him , let my people go that they may serve me , then i say the messias shall be said to have come , and till that time , he is not said to be come : but neither is the messias called , as david the king was not king , or anointed the same day wherin he was borne , but after that samuel had anointed him by the commandement of god , then was hee anointed king , so when elias hath anointed the messias by the commandement of god , then shal he be the messias , and shall come ; these things are out of haggada . christian . you tell me strange things , but all your words seem to be more like a lie than truth , for the prophets of the lord have taught far otherwaies ; neither are the words of haggada , true in this , when it will compare moses to christ , and the egyptian captivity , to the captivity of this time . for the israelites in egypt , did serve onely pharoah ; for it is thus written ; moses said to pharaoh , let my people goe , &c. for he alone , without another king , had the government over israel , and when he would not let them go , god with a strong hand , and a stretcht out arme , and with great judgement , brought them forth . but in the present captivity , the iewes are not only under the power of the pope , but are disperst and scattered into the foure parts of the world ; seeing it is so , how can the pope by his power and authority let them goe , who are not at all found under his dominiō ? furthermore moses delaid not after his nativity , but fourscore years , after which he delivered israel ; and when i turne my selfe to the words of the thalmud , which saith , the messias is born , but hitherto hath delaid his comming , now a thousand and five hundred yeares ; i easily conclude , that the words of the thalmud are false , or the first comparison foolish . i would have you at least to take this to heart , this very long captivity , which hath no end or bound , nor any consolation , all which your fathers had in the captivity of babel , yea after that they offended god by their manifold abominations , worshipping idols , and profaning the sabbath , and other solemnities , and turning away from all the commandements of god , proclaimed by moses ; & when they did these things , god sent the prophets to them , to dehort them , and he reproved them by manifold rebukes , the prophets telling them , unlesse they did breake off , they should bee carried out of their owne land , and should fall into the hands of their enemies . loe , you see , that even in the worst times , they had prophets who did threaten them , and againe gave them words of comfort , speaking to their hearts , even in that houre when they committed the evill ; likewise in the houre wherein they went into banishment out of their owne land , the prophets came to them and comforted them , and the lord revealed to them the end of their captivity by the prophet ieremiah , and they were in the captivity but seventy yeares ; but in the moderne captivity , there is not a prophet , there is no comforting vision , but the captivity daily becomes more grievous , and all the bounds of the captivity , which the wise men have set , are past a long time agoe , and we are certain , the word of our creator shall remain , & stands firme to eternity , neither shall be accomplisht from good into evill , but from evill into good , as it appears concerning egypt , when hee began to count the end of that captivity from the nativity of isaac . the same appeares concerning the ninevites , who when they had committed all wickednesse , so soon as they repented of the evils , god was mercifull to them . but in this your captivity , you indeed doe observe the sabbath and solemnities , and other commandments of god , which your fathers before the babylonish captivity , and in the captivity did not keepe , when they had altogether forgot the law of moses : but notwithstanding all this , when the time of seventy years was fulfilled , they were delivered . but is it not written , keep ye judgement and do justice , for my salvation is near to come , and my righteousnesse to be revealed ? blessed is the man that doth this , and the son of man that laieth hold on it , keeping the sabbath from polluting it . from this we gather , when the israelits do keep the sabbath , and make repentance , they are not banisht from their own land . but in the modern captivity the iewes keepe the sabbath , and other precepts of god , they make repentance , they pray , and give almes , why therefore doth not the messias come ? see how often they have made a great and solemn repentance with their whole heart , and whole soule , and all their strength , that the end of their captivity might bee revealed to them , but their prayer was not heard , they did that , especially in the 5262 yeare of the world , which was the 1502 yeare of christ , when all the iewes made a publick repentance through all their habitations , in all the earth , and through the whole captivity , and that almost for a whole yeare , both young men and old men , women and children , such a repentance as was never heard of in the foregoing ages , and they did it for the comming of the messias , but all in vaine ; for there was nothing revealed to them , neither token , or any signe ; not to speake of any greater thing , and truly that thing is a great wonder , a hissing , and clapping of hands to all who heare it , that nothing doth help them , not law , nor repentance , not prayer , neither any almes , all which they doe daily ; is not this a manifest signe , that the messias is already come ? but because you refuse to believe this word , the keeping of the law , and the works of your hands are nothing . hence we may conclude thus ; if for repentance your freedome shall come , and the gathering together of your scattering , ye shall never be redeemed , forsomuch as you have alwaies been a rebellious people , and of a stiffe neck . moreover , you see and know , how vaine the words of rabbi are , who are here doubtfull , and perplext , and disagreeing amongst themselves : one hath said , the messias shall not come , but in a generation which is wholly righteous , or in a generation which is wholly wicked , and so thought rabbi iohanan the son of lacae , proving it thus : in a generation which is wholly guilty , because it is thus written , and hee saw there was no man , and he wondred that there was no intercessour , therefore his arme brought salvation unto him , and his righteousnesse it sustained him . also in a generation which is wholly cleane , because it is thus written , and all thy people shall be just , they shall possesse the earth for ever . also rabbi eleeser saith , if the israelites shall make repentance , they shall immediately bee redeemed , seeing it is written , turne or make repentance , o backsliding children , to which rabbi ioshua answers thus , was it not said , you have sold your selves for nought in your idolatry , and shall bee redeemed without monie , namely , by repentance , and good works ? hence wee gather , that the rabbies themselves were doubtfull , whether the congregation of the captivity should bee made by repentance or not , and wee now already see , repentance hath profited you nothing ; therfore all the words of the rabbies which they speak concerning the modern captivity , are mere lies and errours , and that verse cited out of isa. hee saw there was no man , &c. doth justly agree with iesus our saviour , in the houre of his passion , who saw none to repent ; and for this cause it is rightly said , repent ye backsliding children , as if he should say , if they shall repent over this thing , and yet receive him , they shall immediately bee delivered : and this is the true repentance , and the good workes which yee should do , to remove the stumbling block out of your hearts , and believe in the living god , and in the messias , who is sent for salvation both to you and to us ; then shall be fulfilled this saying of scripture , they that wait upon the lord , shall renew their strength ; they shall mount up with wings as eagles , they shall run and not bee weary , &c. for in the time when the iewes shall receive unto themselves the messias of the lord , they shall be called the waiters upon the lord , and he shall give them power and strength , and every good thing as from the beginning , whereupon it is added , then they shal renew their strength , they mount up with wings as eagles , and they shall be renewed like an eagle , which if hee live to the tenth yeare , hee ascends aloft to the face of the heaven , untill hee approach to the heat of the fire , and then casts himselfe through the exceeding heat into the sea , and being made naked , is renewed , and other feathers will grow in him . i desire you to heare me againe what haggai saith concerning the comming of christ , hag. 2.6 . to the 10. for thus saith the lord of hosts , yet once it is a little while , and i will shake the heavens and the earth , and the sea , and the dry land , and i will shake all nations , and the desire of all nations shall come , and i will fill this house with glory , saith the lord of hosts ; the silver and the gold is mine , saith the lord of hosts . the glory of this house shal be greater than of the former , saith the lord of hosts , and in this place will i give peace saith the lord of hosts . behold , the prophet saith , yet a little while ; but if the messias were not yet come , the prophet had spoke false , seeing from the time of the prophet , to our times , above two thousand yeares are past . hee saith moreover , the glory of this latter house , shall be greater than of the first ; but what was that great glory , saving that our messias did appeare in that second temple , doing there signs and wonders , such as were never done in the whole world ; he also taught the people , and shewed them the way to eternall life . iew . our masters do speak otherwaies here , namely , that the second house is therefore called the greater , because it stood 10 years longer ; for the first house stood 110 yeares , but the second stood 120. christian . this answer is empty and foolish ; for not for so little time the second could bee said to bee greater , since that in all other things , it was lesse than the first house : for as it is said , many of the priests and levites , of the chiefe fathers and elders of the people , who saw the first house , when the foundations of the second house were laid , and they standing by , saw it , they wept with a great voice , because that second house was as nothing in respect of the first , because the vessels of the first house were of gold , but of the second they were of brasse . and moreover , in the second house were wanting ten signs , which were done in the first sanctuary to the fathers , as the rabbies write . 1. a woman did not make an aborsement , by reason of the smell of the sanctified flesh : 2. the holy flesh did not stink or was corrupt . 3. a flye was never seene where the sacrifices were slain . 4. the high priest had no nightly uncleannesse in the time of the solemne sacrifice . 5. the raine did not quench the fire by the holy place , burning continually in the pile of wood . 6. the wind did not scatter the pillar of smoak , ascending straight towards heaven . 7. mouldines or corruption was not found in the pot of manna , in the two loaves , and in the shew bread . 8. they stood upright in the temple , and when they bowed downe to worship , they had roome enough . 9. a serpent , or a scorpion did never hurt in the city ierusalem . 10. neither did ever any man say to his fellow , my place is so straight , that i cannot remaine in ierusalem . moreover , five other things were in the first temple , which were not in the second ; namely these ; the arke , with the propitiatory , and the cherubims , fire sent from heaven , the holy spirit , vrim and thummim , that is , certaine holy mysteries on the brest-plate of the chiefe priest . you see now , that the second house was not greater than the first , because of the 10 yeares . i will also add this , that your rabbies speak not the truth , when they say , that they shall build a third temple in the land of israel , and then the messias shall come , seeing the prophet doth speake plainly here , this is the last house , shewing as it were by his finger , the house which was then built , and was then standing ; that house i say shall be in greater glory than the former . but i desire to know from whence you iewes have it , that there shall be a third temple . iew . i will tell you . our wise men of good memorie say , that abraham called that place a mountaine , but isaac called it a field , and iacob a house ; for , because iacob about night came to that place , the holiness and dignity of that place was revealed to him , therefore these three fathers did foreshew , three temples to be in israel , two to bee destroyed , and one to remaine for ever . abraham called that place a mountaine , he saith , in the mountaine the lord shall be seen . this is the mountaine of desolation , concerning wch they write in the medras , or narration of the psalmes , with my voice will i cry unto the lord , namely , when as yet the temple stood firme ; but when that is destroied , from whence doth he answer ? he adds , the lord hath heard me from his holy mountaine . moreover , that the second house was to be destroid they prove from this , because isaac called that place a field , as it is written , isaac went forth to pray in the field . and ieremiah saith , zion shall bee plowed as a field . moreover , the third temple , which shall never be destroied , iacob called the house of the lord god ; and concerning that the prophet writes , the glory of this latter house shall be greater than of the former . and againe it is written , i will bee to her saith the lord , a wall of fire round about , and the glory in the midst of her , and exo. 15.17 . the sanctuary of the lord which thy hands have establisht . the two first houses were made with the hands of men , therefore they had no stability , according to that , in vaine doe they labour who build it ; therefore iacob called that temple a house that should alwaies endure , and not as others , a mountaine , a field , and therefore hee presently subjoines , this is no other but the house of god . and ieremiah saith , behold the daies come saith the lord , and the city shall bee built to the lord , &c. and at length concluding , hee adds , it shall not be pluckt up , nor thrown down any more for ever . and isa. saith , it shall come to passe in the last daies , that the mountaine of the lords house shall bee established in the top of the mountains . this is the mountaine of the lord which abraham did shew , and shall be exalted above the hils , alluding to isaac , who called it a field ; but by that which is added , the mountaine of the house of god ; hee would signifie the house of iacob , of which hee saith in another place , come yee and let us go up to the mountaine of the lord , to the house of the god of iacob , which shall remaine firm . moreover , the scripture in genesis hath shewed to us these 3 houses , when it thrice makes mention of the place , where the lodging of iacob is described , in the place of the house of god ; for you find it there , that iacob came to the place , tooke the stones of the place , and slept in that place ; he hapned into that place , when the sun was set , whereby was signified the destruction of the first house . he gathered the stones of the place , being scattered in the destruction of the first temple , and laid them under his head , being to rest upon them all night , whereby is signified the building of the second temple , which should not continue long ; but because he slept quietly there , a third temple was also signified , in which they being without strength , shall againe bee refreshed , and shall rest in their beds , and every man shall sit under his owne vine , and under his owne fig-tree , without all feare . christian . i can heare you no longer in this businesse , you so much wrest your selfe , and the scripture of god , and doe sharpen your wit to pervert the word of god ; for this exposition which you have brought , is unmeete , and very unfit for the purpose , being upheld by no foundation , especially forsomuch as the prophet hath spoke so plainly ; that latter house , as if hee should say , that house which you see with your eies , that last shall be in greater glory than the first , if he had said the latter house , and had not added that , you might have some appearing reason , although that place which you bring concerning the three fathers , is not agreeable to our purpose ; therefore wee finde a first and a second house , but we find not a third . iew . what you write concerning the first and second house , is this ; if the israelites had not sinned , they should not have had but the first temple , and it should have been worthy to be builded by the hand of god , according to that , thy hands have establisht the sanctuary of the lord ; but because they sinned , they were the cause why that temple was built by the hands of men , as also the second ; and hence it is that they had no firmnesse , according to that , they labour in vain who build it , and the lord himselfe shall by himselfe build ierusalem , and fulfill that scripture , thy hands have established the sanctuary of the lord : and that , i will be to thee a fiery wal round about thee , and for a glory in the midst of thee . and then also shal the saying of our prophet be confirmed , the glory of this latter house , shall bee greater than of the first , and hee hath not said , of the second , than of the first . christian . you multiply words , and cite many places of scripture , but beside the purpose ; if sinnes were the cause of the desolation of the first and second temple , the third temple which you expect , shall never be built , because you sinne without ceasing , and ye say , that because of your sins , the messias defers his comming : if this be true , this your third temple shall never be built , which you say shall be , and shall be built by the hands of god : whereof notwithstanding , neither the scripture nor the prophets doe make mention , but yee out of your owne braine have invented this opinion , to seduce the simple . iew . if the truth doth not stand for us , how i pray was that latter house in greater glory than the former ? christian . i will tell you , and i have told you already ; for this cause the second house was greater than the first , because the lord of the temple came into his temple , as the prophet malachi did prophecy . behold , i send my angell , and hee shall prepare the way before my face , and the lord shall suddenly come to his temple , whom ye seek , and the angell of the testament , whom ye desire : behold , he commeth saith the lord of hosts . this prophecy without all deniall , doth agree with the king messias , who hath come , and was seen of men , as i shewed above even now . iew . i said above , there are some amongst our rabbies , who beleeved the messias was born in the desolation of the second temple , but was not yet come , because when hee shall come , he shall do great signes , and his heart shall bee exalted in the waies of the lord , but hee shall come and command the pope , and all the kings of the people , saying , let the people of the lord go to serve him ; and then hee shall doe signes before the rebellious , neither shall he feare them , and shall remaine in the city of rome , untill he destroy it , and then he shall bring forth the people of god . christian . you have not yet told mee the reason , why your messias doth so long delay , and deferre his comming . iew . i have told you already , that i know not ; but our rabbies say , that ierusalem was wasted for no other cause , but because they did breake the sabbath , and for the transgression of the sabbath , they were driven out of their own land into banishment , and the chiefe good which at this day is found amongst our banished , is the keeping of the sabbath , as it is written , thus saith the lord , keepe ye judgement and doe justice , for my salvation is neer to come , and my righteousnesse to bee revealed . blessed is the man that doth this , and the sonne of man that laieth hold on it , that keepeth the sabbath from polluting it . he saith , my salvation is neere to come , if you make your waies good , departing from evill ; for repentance withholds the comming of the messias ; and if all the israelites did feare god , his salvation would be near to them : for redemption depends upon repentance ; as it is written , and the lord thy god will turne thy captivity , if thou wilt turne to the lord thy god with all thy heart , and with thy whole soul . and again he saith , blessed is the man which doth this , namely , keeping the sabbath , for that is worthy to be separated from other daies , in meat and drinke , and more comely apparell , and this as to the body ; but concerning the soule , that ought to be emptied of all the businesses of this world . christian . i have said above , if the people dispers'd in the captivity must be gathered together by repentance , ye shall never be delivered , seeing that you are alwaies a rebellious people , and of a stiffe neck . iew . heare what ezechiel saith , i will doe it not for your sakes , o house of israel , &c. and he saith , i will bring you out from amongst the people , &c. and againe hee saith in the law , i will remember them for my first covenant , &c. from this wee think , that for the goodnesse of god , and righteousnesse of the fathers , and not for our own righteousnesse , we shall come out of captivity . wee see also how the rabbies have been perplext here , whether they should come out of captivity by repentance or not . wherefore rabbi iohanan saith , that the sonne of david shall not come , but in a generation which is wholly just , or in a generation which is wholly guilty of sin . and rabbi eleiser saith , if the israelites shall make repentance , they shall immediately be delivered , seeing it is written , returne yee backsliding children . to which rabbi ioshua doth answer ; was it not now said , ye are sold for nought , &c. here we see , that our fathers were doutful , whether we should be delivered from banishment by repentance or not , because the sayings of scripture do seem to disagree amongst themselves , which difference shall be thus composed ; that many israelites shall bee converted by repentance , after that they have seene the signes of deliverance ; and therefore it is said , hee saw that there was not a man that did repent , untill hee saw the beginning of the salvation : and notwithstanding , some remaining wicked and rebellious , shall come out with the multitude of repenting israelites , and shall dye in the journey , and shall not enter into the land of israel . christian . tell mee i pray you , what signes shall be in the gathering together of your dispersion . iew . the first signe of our salvation , shall be this : that the peo of this world shall fall , and we shall rise , and the people shall be as it were bound before our face , that no man dare lift a hand or foot , unlesse he first fall down and humble himself before our presence : and the reason of this is , although the judgements of god have come upon us , yet we cease not to follow him , knowing that his judgements are good ; and when his judgements do come into the earth , then the inhabitants of the world are instructed , and learn to do justice , for because of them the world stands . if we remembred the name of other gods amongst our enemies , under whom wee live , wee might bee delivered from their oppression , & might be in dignity and magnificence , as well as they ; but because we refuse to do this , we suffer afflictions which hurt us not , but we are purified by them , and our sinne is consumed , that not any reliques or any spots doe remain in us , and when god doth chastise us in this captivity for our sins , we cease not to hope in him , neither do we despaire , but that in his own time we may be delivered . christian . and why i beseech you have your rabbies appointed you so many bounds , which now are all past , and your messias is not yet come , neither have you any hope that he will come ? iew . our rabbies were much troubled and disquieted , therefore they set some neare bound , lest the common people should despaire , and cast off their hope of freedome . christian . thus your rabbies doe seduce the simple iewes who live amongst you , by saying , expect a little while there , and expect a little while there , and behold you have no salvation nor redemptiō . but tel me another sign , and tell me what shall be when your redemption shal come . iew . the israelites shall not fall away as other nations , who shall so much be abolisht , that even the remembrance of their name shall not remaine ; but the israelites shall be so re-united amongst the nations , that in every place they shall bee one people , although now they are banisht and cast out into every part of the world , for in the latter daies they shall returne to their dignity , and shall be greater than all the nations of the earth , for then shall judgement draw nigh , that the wicked may bee abolisht , who are amongst them . and this shall be that day , when the lord will send his angell to cleare the way before the congregation of the banished , lest they should find in their way any adversary , and evill encounter ; but because the end of the banishment is not revealed , neither explained in the book of daniel , when it is said , because the sayings are shut up and sealed , untill the time of the end : therefore 't is said in malachi , for he shall suddenly come , no man knowing the day of the comming of the lord , who is king , messias , and angell of the testament , or the angell of the testament is spoken of elijah . moreover , that day shall be like fire , purifying the rust from the silver , for so the wicked shal be separated from the godly , and the wicked shall fall away , and the residue shall remaine just ; for that day shall bee a day of judgement , when the lord shall doe judgement between the wicked and the godly , the godly shall be his inheritance , and hee shall have mercy upon them , that the evill touch them not , which shall consume the wicked , and they shall see the good of ierusalem , and the peace of israel , all the daies of their life , to wit , theirs who then shal be alive in the congregation of the dispersion , when the redeemer shall come in their daies . and the lord shall raise those that shall not be alive , from the dead , namely , the just , that they may see the peace of israel ; and god shall send elijah the prophet for the good of israel , and shall bring back again his soul , which did ascend into heaven , to a body formed like his first body ; for his first body was turned into earth , and every element did passe into its element ; and after that hee hath quickned him in body onely , he shall send him to israel before the day of judgement , to admonish the fathers , and likewise the children , that they should turne themselves to god , with the whole heart , and they which shall repent , they shall be delivered from the day of judgement . christian . thou hast told mee strange things , that even the dead , in the comming of the messiah , shall live againe , and elias shall returne , and the just shall see their redeemer the messias , and they shall rejoice with him : but these things shall be in the second and last comming of the messias , that is , in the end of the world , and not in his first comming , as you thinke ; and if you vouchsafe to heare , i will tell you something concerning the resurrection of the dead , and i will tell you the truth . we read in isa. thy dead men shall live , together with my dead body shall they arise : awake and sing yee that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead . where he signifies the second comming of the messias to judgement , when god himselfe in the day of judgement , shall raise the dead to life . the same is also in the prophecy of daniel , and many of them that sleepe in the dust of the earth , shall awake , that is , the resurrection of the dead to life , shall be common to all the just , and the wicked shall also receive their bodies , but to be punished in them , and in their soules , and dye perpetually . moreover , when the prophet saith ( thy dead ) hee directs his speech to god ; and then a voice shall come from heaven , and shall say to them , awake and sing ye that dwell in the dust . so when he saith ( they dew ) he speakes figuratively to god ; for as the dew doth quicken , and cause the herbes to grow up , so the dew of divine power shall quicken the dead , and the earth shall cast forth her dead , that is , god shall condemne the wicked , and thrust them out into hell , but the just shall goe with christ into eternall life , and then the present world shall have an end , and the elect shall be with god in the kingdome of heaven for ever and ever , but the wicked shall be shut up together with the devill into hell , from whence they shall never be delivered ; as it is said in the same place , some shall awake to eternall life , but some to reproaches , and to perpetuall abomination . behold , this is our faith concerning the resurrection of the dead , and so also our holy prophets have taught . iew . our rabbies also have taught us , how we should beleeve , but after another manner ; for they have said , the resurrection of the dead shall bee for all the just , and for some wicked , for the lord shal cast forth those that be dead , that is , the wicked to the earth , but that cannot give them life . moreover , the dead which then the lord shall raise to life , shall not differ from other men in the use of humane life , for they shall have a free choice of good and evill ; for therefore he saith , some to eternall life , but some unto reproaches , and eternall abomination , untill at length they come into contempt , and a continuall consummation , that no part of good shall come to them , but even as the prophet saith , at that time the earth shall be filled with the knowledge of the lord . then the abundance of divine knowledge shal so much increase , that the faith of god shall never be wanting , neither shall man bee changed , but to good , and to perfection , and many iewes say these things shall be before the daies of the messias , at which time miracles without number shal come to passe . christian . and here you likewise erre , seeing all these miracles are fulfilled already , some few excepted , which shall come to passe in the second comming of the messias , namely in the end of the world , when god and the messias shall come to judge the quick and the dead , for the messias is come already , and hath quickned the dead , some from a corporall death , & some from a spirituall death . at this day idols have ceas'd in the world ; as it is written , the earth is filled with the knowledge of the lord ; for all nations professe at this day , one god . at this day much people walk to the house of the god of iacob , which is the congregation of the faithfull beleeving in christ , who also figuratively are called the spirituall ierusalem . at this day the wolfe remaines with the lamb ; that is , the wicked and devourer , with the meeke , and doth not hurt him . peace also was through the whole world in those daies , when christ was born ; for then one man , namely octavianus , did reigne over the whole world in peace . but in the world to come , which is the kingdome of christ , there shall bee peace without end ; now the ports of ierusalem are open , that every one that will may enter , and the mountain of the lord is established upon the top of the mountaines , and is lifted above the hils . to day in the heavenly ierusalem , which is the city of beleevers in christ , who is already , come , a voice of weeping and mourning shall no more bee heard there , but beleevers in christ shall remaine there , not onely five hundred yeares , but for ever . but yee iewes do not understand this word , as isaias hath prophecied , the ox knoweth his owner , and the asse his masters crib ; but israel doth not know , my people doth not consider : as if hee should say ; they would not understand and walke in a right way ; interpreting places of scripture according to their owne fancies , knowing that their words are defended by no truth , as i will explaine below , where they say christ shal have sons and daughters . and is it not written in the thalmud , in the treatise nisa , that the messias shall not come , till the soules bee perfected from the body , that is , brought out of that closet , from whence the soules shall come which are created , for they so call the body : know therfore , their words are empty and foolish , when they frame expositiōs of things to come , for they doe it to triumph , and obstinately to remain in their errour , lest if they repented , and stood off from their purpose , they should lie under shame and disgrace ; but they themselves confesse , they dare not for the people , sing a recantation , for otherwise they should be killed , because they have so blinded the eyes of the common people , with their false consolations . but i know you iewes doe object to us christians , that this gave occasion to your so tedious banishment , because iesus being born of the seed of david of the iewes , made himselfe god , and drew many of the people to him , who beleeved in him : which neverthelesse is a very bad errour with you , and your ancestors . did they not kill him for it , and hang him upon a tree ? if they had done well , god ought rather to hasten their redemption for that fact , even before the end of their banishment were come , especially seeing they had fulfilled that command , thou shalt root out evill from the midst of thee ; and did hee not promise this very thing to them by moses ? moreover , if the words of christ were lies , why did not god send some prophet or vision , as he did in the daies of the kings when they worshipped baal , and other idols , admonishing them to abstaine from that vanity , and did reprove them ? but forasmuch as this hath not been done , we may conclude , that his words and deeds were true and just . blessed therefore is the man , who puts his trust in the lord , and in his christ , and whose confidence the lord is ; for the time wherein he hopes in him , and in the messias sent in the second house . i have other arguments which i could bring , proving the messias to be already come ; but i think it needlesse to alledge more here , seeing i have cited those which i thought the chiefest ; but if any man will enter a dispute with me in this businesse , i will give him other reasons and arguments , if these now mentioned , will not satisfie him . but now speak you , and tell what you yet know , and i will heare you . iew . the mentioned haggada , saith also this of the messias , that he praies for israel , that the lord would remit our sins ; and he takes upon him chastisements , and saith before him : i will take upon me sufferings , so that thou wilt quicken our dead , and not these dead onely , but they who have been slaine by men to this present , and not these onely who have died , but these who have been cast into the sea , and drowned , and who have been devoured by wolves , leopards , and other beasts . but this prayer shews him to be a man and not god ; neither is it in his power to raise the dead . moreover , those passions are nothing else but his sorrow , whereby he is grieved , that he delaies so long , seeing his people in captivity , and not being able to save them ; hee sees that they worship a strange god , and deny the true god , making to themselves another messias , and honouring him . thou shalt also observe this , when the israelites shall come out of captivity , many and great miracles shall come to passe , and no power shall be in the great ones of this world to hinder them , and god shal bring forth many fountaines in the desert , in the mountaines , and in the middle of the vallies ; neither shall hee doe that onely , but shall cause trees to grow in the deserts , to give shelter to the passers by , that the heat and the sun smite them not . as it is written , i will open rivers in high places , and fountains in the midst of the vallies , i will make the wildernesse a pool of water , and the dry land springs of water . i will plant in the wildernesse the cedar , the shittah tree , and the mirtle , and the oyle tree , &c. and waters , and great trees shall remaine in those deserts for ever ; and the men of this world shall say when they passe by them : these things the lord did for the honour of israel , and they shall confesse to the name of the lord for this miracle for ever . moreover it is written , they which waite upon the lord , shall renew their strength , they shall mount up with wings as eagles . behold , the isralites who in this captivity doe waite for the lord , and have no strength , shall renew their strength like as a shrub or tree , which if it be lopt , is renewed againe ; so the israelites shall againe goe into their owne land , as the eagle , which if hee come to the tenth yeare , raiseth himselfe up to the face of the heaven , &c. as you have reported above . christian . and who shall shew you the way from these remote countries , into which you are scattered to ierusalem ? iew . god shall be the guide of our journy , that not so much as fools shall wander from the strait way ; for whether any hath been accustomed to runne journies or not , no man shall go astray in the way , but shall go by a strait path towards ierusalem ; neither shall the filthy deserts hinder , in which formerly , evill beasts have dwelt : for then when the israelites shall passe over , there shall no lions , neither cruell beasts be there . againe , isaiah saith in another place , who are these that flie as clouds , and as doves to their habitations ? and this is spoken concerning the congregations of israel , who shall goe up from every place out of captivity , and with great facility , like clouds they shall come into their own land ; for the prophet compared their swift motion to the clouds . moreover hee saith , that they shall fly swiftly as doves , when they return to their nests . also daniel saith , blessed is hee that waites , and comes to a thousand , three hundred and thirty five days ; for then the messias shall first come , and shall reduce to nothing , the false worship of the gods , and shall cast it out of the world , and afterward he shall gather together his disperst people of israel , into the desert of the people ; according to that which is written , i will allure her , and bring her into the wildernesse , and speak comfortably to her , afterwards hee shall bring the israelites into their own land : for as moses the first redeemer did lead the israelites in the desert forty yeares , so the last redeemer shall doe , as it is written , and shee shall sing there , as in the daies of her youth , and as in the day when shee came up out of the land of egypt . after all these things they shall rest in their owne land , and shall rejoice in the lord their god , and in david their king . blessed is he that shall wait , and shal come to these daies . christian . behold , now from the time of the destruction of the temple , not onely 1335 yeares are past , but many more , and your fathers expected the messias at that time , and this was a constant exposition of the mentioned words , and notwithstanding , your messias is not yet come : from whence it is easily drawn , that you doe pervert the scriptures according to your pleasure . moreover , the other words which you have cited out of isaiah , are to be understood figuratively , and not according to the litterall meaning . iew . it is written also , thus saith the lord the redeemer of israel , and his holy one , to him whom man despiseth , to him whom the nations abhorreth , to a servant of rulers ; kings shall see , and arise , princes also shall worship , because of the lord that is faithfull , and the holy one of israel , and hee shall chuse thee . thus saith the lord , in an acceptable time have i heard thee , and in a day of salvation have i helped thee : and i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherit the desolate heritages : that thou maiest say to the prisoners , goe forth ; to them that are in darknesse , shew your selves : they shall feed in the waies , and their pastures shall bee in all high places . they shall not hunger nor thirst , neither shall the heat nor sun smite them : for hee that hath mercy on them shall lead them , even by the springs of water shal he guide them , and i will make all my mountains a way , and my high waies shall bee exalted . behold these shall come from farre ; and loe , these from the north , and from the sea , and these from the land of sinim . i say , these sayings of scripture shall bee fulfilled , when the lord shall bring forth israel out of captivity ver. 7. ( whom man despiseth ) the lord speaks it by israel , who is despised by the nations , and an abomination to them , and a servant of so many lords ; but kings shall behold him , and rise at his presence , and princes shall worship him ; and they shall doe this because of the lord , who is the faithfull helper of israel , ver. 8. to establish the earth , that is , repaire the desolations of the land of israel , and possesse the heritages lying under desolation all the time of the captivity , v. 9. saying to the bound , goe forth out of captivity , for the israelites are as prisoners , who have not any power to goe out of captivity , and power of the gentiles . in like manner the captivity is compared to darknesse , ver. 9. moreover , they shal be fed , because they shall finde every where so much as shall satisfie them , untill they shall come forth out of captivity , even in the high places , where at another time , no pasture is found for cattell , because of the desert of water , and in places , where other travellers can get nothing , they shall find all sufficiency , v. 10. they shall no where suffer hunger or thirst , the lord providing necessaries for them ; who shall open in the deserts , fountains for them , and shall make fruit-bearing trees to grow for their profit ; and all these things shall happen to them miraculously . also in all the places of deserts , by which they shall passe , fountains of water shall flow forth . lastly ( hee saith ) and i will make all my mountaines a way , and my high ways shall be exalted . i will make every valley to bee exalted , and every mountaine or hill shall bee made low , and that wonderfully , lest in their journie , they should bee compelled to ascend and descend , to their wearying . and thus according to the litterall meaning , the saying also may be figurative , namely , that by that long journie , they shall not bee wearied , for the ascent and descent doe exceedingly weary the traveller ; therefore god shall give them strength , that they may not at all be wearied . moreover , the prophet subjoins , i 'll make my mountains , and my paths . for god shall make new waies through the deserts , where before was no way ; and when he adds again , behold these , &c. he recounts the foure parts of the world , into which the israelites are scattered : by the sea , understand the west , and by the land of sinim , the south , for there dwell the sineans , who descended from the sons of canaan . christian . and what shall be after that you shall be gathered together in the land of israel ? will they build cities , and til the ground ? iew . it is written , the sons of strangers shall build thy wals , and their kings shall serve thee , because in my anger i smote thee , and in my loving kindnesse i had compassion on thee . the nations in thy land shall build thy wals , and shall doe thy worke ; for at that time when my indignation was upon thee , thou wert brought into the service of the nations ; but in the time of my good pleasure , the nations shall likewise serve thee , as also their kings . thy gates shall be open continually day and night , neither shall they bee ever shut , that they may bring to thee the riches of the gentiles , and their kings may also be brought . he saith , thy gates shall be open , because peace shall be in the whole world , they shall go by night because of the heat , and kings likewise shall gather themselves together , to come before the messias as servants , before their lord . for it is the manner of kings , when they goe on foot , or ride on a horse , for honour sake , to bee conducted by princes . the glory of lebanon shall come to thee , the firre tree , the box tree , and the pine tree , to adorne the place of my sanctuary , and i will honour the place of my feet , for they did build the sanctuary with the trees of lebanon , which is set directly against the throne of majesty ; and when the throne of majesty is the sea of god , it follows , that the sanctuary is his footstool . moreover , the gate of heaven is above the sanctuary , and that is as it were the navill of the world , and the land of israel is put in the middle of the world , and ierusalem in the middle of the land of israel , and the sanctuary in the middle of ierusalem , and the temple in the middle of the sanctuary , and the arke in the middle of the temple , and the temple of holinesse is called the throne of majesty againe , the lord saith to isaiah , behold , i will lay thy stones with faire colours , and lay thy foundations with saphires , and i will make thy windowes of agats , and thy gates of carbuncles , and all thy borders of pleasant stones , and all thy children shall be taught of the lord : therefore it may be , that these words may be fulfilled , according to the letter , or else they may bee a figure , by which is exprest the magnificence and abundance of good things , which israel shall enjoy , that if they would , they might in those daies build their houses of precious stones . finally , all his sonnes shall be taught of the lord , and a man shall no longer teach his neighbour . christian . by these words heavenly ierusalem is figured out , or surely by these words is signified , the congregation , and church of the faithfull , which is the spirituall ierusalem : but i desire you to tell me somewhat more concerning this thing . iew . againe , isaias saith , stangers shall stand and feed your sheep , and the sons of strangers shall be your husbandmen , and vine-dressers . but yee shall bee called the priests of the lord , men shall call you the servants of our god , ye shall eate the substance of the gentiles ; doe ye understand these words ? christian . i doe not clearly understand ; doe you therefore vouchsafe to explaine them more plainly to me . iew . behold strangers shall arise out of their owne place , and shall come to serve us ; but we shall not bee compelled to doe our owne businesses , but the sons of strangers shall do them , to the end that wee may bee more free to serve god . moreover , we shall eat the substance of the gentiles . for besides this , that they shall serve us in our land , they shall bring us also gifts , gold and silver , and every good thing out of their owne land , and we shall not be compelled to goe out of our own land to exercise merchandise , and to get gaine ; for in our owne land wee shall injoy the good of the world . againe , the prophet saith , and their seed shall be known in the nations , and their off-spring in the midst of the people : all who shall see them , shall know them , that they are of the seed which the lord hath blessed , and when we shall go by the land of the gentiles to travell abroad , or to trafficke , although we shall have no need of them , wee shall bee knowne by our great honours , in which wee shall then be ; and we shall goe honorably apparelled , and men shall say of us , these are the children of israel , these are the seed which the lord hath blessed . likewise our young men shall goe for their pleasure to see the countries of the gentiles . god also shall renew a good aire , so that the israelites shall live in health many yeares . also he shal give the earth a singular virtue , as it is said ; behold i create new heavens , and a new earth , and the former shall not be remembred . christian . shall men dye in that land , or shall they live for ever ? iew . they shall not die by the sword , because war shall not be there , neither shall there be a naturall death , exept after many yeares , when a man shall be full of daies ; but when he shall dye , they shall not weep over him , as it is written , the voice of weeping and mourning shall no more bee heard in ierusalem . also in that time they shall not say of an old man , that hee hath accomplisht his daies , untill hee come to the three hundreth or five hundreth yeare , and above , such as were in the first ages in the beginning of the world . but these daies which now in the world are counted for old age , shall then bee the daies of youth , and men shall bee accounted then as growing children , as it is written , they shall be fruitfull in old age , they shall be fat and flourishing , in the contrary manner of old men ; wherefore it is written elsewhere , a child of a hundred years old shall die , that is , if any man dy in the hundreth year , which shall be , because of his sin ; they shall say of him , that a child is dead , and he expounds it after this manner : a child of an hundred yeares who shall sin , shall be accused ; as if he should say , the curse of god shall bee upon him . then they shal not build , and another inhabit , as now it is , neither shall they plant , and another eat , but according to the daies of trees , shall the daies of my people be ; that is , in the elect , because they onely shall have the longest lives , and that not without a miracle , but not other people ; whereupon ionathan hath interpreted that place thus : they shall live as the dayes of trees . but our rabbies say , that a living tree doth endure five hundred years . some also say there shall be some change in the nature of corne , in the time of the redeemer , that it shall as vines bee preserved in strength , and there shal not be need every yeare to sow new corn , but it shall be sown onely once , as the vine is once planted ; and after the corne shall bee gathered in ; the stalks shall remaine flourishing to the next yeare . christian . in what place of scripture , did your rabbies find that ? iew . in hosea , they shall preserve their corne , and it shall flourish as a vine . also in that time , if they aske of the blessed god raine , he shall give it them , and hee will give every man herbes in his field according to his desire . moreover , our masters say , that at that time when the israelites shall do the will of god , he wil also do their will , so that if any one alone shall have need of raine , he will give raine to him alone ; or if any one shall want raine for one herbe in his field or garden , he will give raine to that herbe alone . and this is that which is said , aske raine of the lord , and hee will give thee plentifull raine for every herb in the field . christian . because you have fallen upon zachary , tell me how you understand those words which are written in it , shall the whole earth be turned as into a plaine ? iew . i will tell you , behold , all the land about ierusalem , which now is mountainous , as it is in the psalmes , shall then be plain like the plainnesse of a champion field , and it shall be exalted , and be higher than all the land , although now it be higher than all the land of israel , by reason of the mountaines which are about it , because of which its height cannot be seene : but at that time when all the land round about it shall bee made plaine , its height shall be seen more than all the land . wherefore it is said in the prophecy of isaiah , the mountain of the lord shall be established upon the top of the mountaines , and shall be lifted above the hils , and many fields which now are nigh ierusalem , shall then be within the wals of the city , and that city being built , shall never afterwards be destroied , as it is written , behold , the daies come saith the lord , and the city of the lord shall be built from the tower of hananeel , to the gate of the corner , &c. it shall not be destroied nor pluckt downe for ever . it is said also in the psalm , if the lord build not the house , they labour in vaine who build it . but this hee saith of the sanctuary , and city of ierusalem . behold , from that day wherein the house of the lord was wasted , and the israelites led into captivity , and the city destroied , ierusalem was now againe rebuilt , and now againe destroi'd ; because it was in the power of the idumeans , and in the power of the ismaelites , and every year war was raised for it ; they build it , and these destroy it againe , because it is not the will of the lord , that the gentiles should keep it built , and therefore they labour in vaine who build it , and in vaine doe they rise in the morning who keepe it . first , the idumeans did subdue ierusalem ; afterwards when they were quiet , the ismalites came and made a great war with the christians , and tooke the city out of their hands , and there was a continuall war between them , and that discord , paines and labour to possesse the city , shall endure untill the redeemer and king messias shall come , to whom the lord god shal deliver ierusalem without all trouble . christian . shall the city and the temple be then built , as ezechiel saw them in the spirit of prophecy ? iew . yes , for he saith thus , in the 25 yeare of our captivity , in the beginning of the year in the tenth moneth , in that day the lord brought me to the land of israel , and set me upon an exceeding high mountaine , upon which there was as it were the building of the city , from the south , because in the day of mercy god will pardon the iniquity of israel , and will remember their sin no more , and the temple shall be built in the mountaine , and the city ierusalem shall be next to it , on the south there the lord shews ezekiel the building of the future temple , that the hope of the israelites might not faile , but they might know they should return into their own land , and should dwell in it securely , and the building of the temple shall bee much greater then it was at the beginning , though it shall not differ in forme and order . christian . ezekiel had this vision in the babylonish captivity , before the second house was built , therefore it cannot be understood of the building of a third temple . againe , i aske of you at what time of the year shall the israelites goe into their owne land , after your messias shall come . iew . i have told you already , namely , in the day of propitiation , for then god shall pardon the iniquity of israel ; but in the month nisan , they shall be delivered , which month also , before when they were delivered out of egypt , was the beginning of redemption ; they shall come forth before nisan , and shall ascend towards the land of promise , but in the first day of that moneth the building of the temple shall bee finisht , and they shall dedicate the altar in that day , and when they shall be in their journy , god shall judge them in the desert , as it is written , as i live saith the lord god , i will bring you out from the people , and will gather you together out of the nations , in which you have been scattered , and will lead you into the desert of the people , and will judge you there face to face , as as i judged your fathers in the desert of the land of egypt ; the meaning of which place is this : when i shall bring you forth out from the people , i will not lead you to the land of israel , untill i shall judge you in the desert of the people , for there i will take vengeance of you , and will destroy the rebellious , and every wicked one whom i shal find amongst you ; i will take my judgement of you in the place where no man shall bee found to passe or repasse , lest the nations should see your evill , and should rejoice over you ; but he saith face to face , that is , between mee and between you onely , without any mediatour . christian . shall then all the nations beleeve in one god ? iew . divers faiths shall not then be in the world as now , but a chosen language shall returne to the people , that all may call upon the name of the lord , and may serve him with one shoulder , for then shall be fulfilled that which is written , to gather together all nations that they may come and see my glory . i will set a signe amongst them , and i will send forth the rest of them to the gentiles , that they may shew my glory , and bring all your brethren from all nations , a gift to the lord , on horses and chariots ; as if he should say : i will cause all nations to come with gog and magog , and see my glory wherewith i will be glorified among them , and i will cause the remnant to goe into all nations , and declare my glory among the gentiles , who have not come to ierusalem , and when they shall heare that great miracle which god hath done in the tents of gog and magog , they shall bring the sons of israel on horses and chariots , for a gift to the lord , and they shall bring them honourably apparelled , set on horses and chariots , and the seed of israel shall continue all the daies of the world , neither shall the israelites ever perish , or be led into banishment out of their owne land , as those nations thought , who came with gog and magog , to besiege ierusalem , who thought to lead away israel , and blot out their name . again , the prophet saith , and all flesh shall come and worship before my face , saith the lord ; for all that are left of all the nations , shall come every yeare to ierusalem , to worship the king of heaven , and celebrate the feast of tabernacles : he saith evidently , the feast of tabernacles , which battell of gog and magog shall bee in that time . also the nations shall come from every part of the world to seek the peace of israel , bringing a gift to her . a gift , as it is written , thus saith the lord , behold i give to her , namely ierusalem , peace as a river , and the glory of the gentiles as a flowing stream , not that it shall hurt like an overflowing flood , but as an overflowing flood comes unawares , so glory shall suddenly come to them , that is , the riches of the gentiles , and all the daies of the world , the nations of the world shall serve israel , and the israelites shall have dominion over their enemies , and they shall revenge that bondage , which the gentiles have abused in their servitude , all the daies of the captivity ; and now also all the nations who doe not serve the iewes , are the debitors of death , and worthy of banishment , as it is written in isaiah , arise , shine , for the nation and kingdome that will not serve thee shall perish ; therefore all the time that they serve the israelites , they have a strong hope , as it is said , and strangers shall stand and feed thy sheep , and the children of strangers shall bee thy husbandmen , and thy vine-dressers . whence it appeares , you ought to serve us every houre , to fulfill that which is said , the greater shall serve the lesser . it is also written with you , that saint iohn hath said , the iewes are to be honoured , for our salvation came from them . christian . that last is false , because it is not written in the booke of iohn , that ye iewes are to be honoured by the christians , but thou hast added that to the words of our messias , who said it not . but yet you have not told me , who is gog , and who is magog , and when their battel shall be against the israelites . iew . magog is a name of a nation , and gog the name of the king reigning in that nation . but magog came of the sons of iaphet , and behold they say , that from the daies of alexander king of the greeks , the posterity of magog have been shut up in the end of the north , whom alexander shut up there within the mountaines , whence they have not gone forth hitherto , but they shall goe forth in the time of salvation , after that israel is gone out of captivity : for so wee have found it written , that alexander the macedonian shut up gog and magog within great and high mountains , out of which there is no egresse , but in one place onely , where hee made a very strong building , whose wals are of iron , that no man can goe forth thence ; also in that wall hee hath made by wonderfull industry , iron men , who continually as it were with hammers , and axes , doe smite upon the wall , that the men who are within the wals may thinke , that building is to be continued and fortified for ever , that none of them may ever go forth , and that building shall not be broken , neither shall any passage be made , until that great and terrible day come , when it shall please the lord , that they may goe forth thence ; for then mountaines shall be throwne down , and the steep places shall fall , and every wall shall fall to the ground ; for thus saith the lord god , behold i am against thee o gog , and i will bring thee forth , all thine army , horses and horsemen , and all of them clothed with all sorts of armour , even a great company with bucklers and shields , all of them handling swords . persia , ethiopia , and lybia with them , all of them with shield and helmet . gomer and all his bands , the house of togarma of the north quarters , ver. 14 , 15. in that day when my people of israel dwelleth safely , thou shalt know it , and shalt come out of thy place from the north parts , thou and many people with thee , and thou shalt come up against my people israel , as a cloud to cover the land . ver. 19,20 . and in that day there shall be a great shaking in the land of israel , so that the fishes of the sea , and the fowls of the heaven , and the beasts of the field , and all creeping things that creep upon the earth , and all the men that are upon the face of the earth , shall shake at my presence , and the mountains shall be throwne downe , and the steep places shall fall , and every wall shall fall to the ground , and i will call for a sword against him throughout all my mountains , saith the lord god ; every mans sword shall be against his brother . christian . these words of the prophet are wonderful ; but pursue your discourse , and declare what you know . iew . it follows , and i will plead against him with pestilence , and with blood , and i will rain upon him and his bands , and upon the many people that are with him , an overflowing raine , and great hailstones , fire and brimstone . thus wil i magnifie my selfe and sanctifie my selfe , and i will bee knowne in the eyes of many nations , and they shall know that i am the lord . againe , saith the lord , behold i am against thee , gog , and i will smite thee , and punish thee with six plagues , and will cause thee to come up from the north parts , and will bring thee upon the mountains of israel . and i will smite thy bow out of thy left hand , and will cause thine arrows to fall out of thy right hand . thou shalt fall upon the mountaines of israel , thou and all thy bands , and the people that is with thee : i will give thee unto the ravenous birds of every sort , and to the beasts of the field to be devoured . behold he saith , in that great war shall be a great tumult , to which zachary alludeth ; who in his prophecy speaketh thus , the mountaine of olives shall be rent ; also every mans sword shall bee against his brother in that tumult of the lord , neither shall be left of them but the sixt part of the multitude , and they shall goe to all nations , to declare the glory of the lord amongst the nations , that they come not against ierusalem ; or hee shall judge them with six judgments , namely , plague , blood , overflowing raine , hail-stones , fire and brimstone . but what he saith , fishes of the sea , and foules of heaven , know , that is spoken hyperbolically , to shew the greatnesse of the tumult which shall be . christian . why understand you that which is spoken of the fishes of the sea , &c. hyperbolically , but expoundest the other part of the prophecy according to the letter ? and where i pray you is it written , that alexander king of the greeks , shut up the sons of magog within the mountaines ? but continue that prophecie , as you have begun . iew . againe , ezechiel saith , and they that dwell in the cities of israel shall goe forth , and shall set on fire and burne the weapons , both the shield and the bucklers , the bows and the arrowes , and the hand-staves and the speares , and they shal burne them with fire seven yeares , they shall take no wood out of the field , neither cut downe any out of the forrests , for they shall burne the weapons with fire , that is , they shall not need to cut downe trees out of the woods , but the weapons of warre shall suffice . moreover , he saith ver. 11. and it shall come to passe at that day , that i will give unto gog , a place there of graves in israel , the vally of the passengers on the east of the sea ; and it shall stop the noses of the passengers ; there shall the house of israel bury them , to the end , that they may cleanse the land seven moneths , the stinke of the dead shall cause those that passe by that way , to stop and shut their noses from that very evill stink , and the people of the land shall be emploied in the burying of them seven moneths ; also the nations , who came to worship , shall goe forth out of ierusalem into the vally of iehosaphat , to see the carcasses of the army of gog and magog , who dealt wickedly against the lord . and though the house of israel doe bury them , that they may cleanse the earth seven months , 't is possible that they may see in those seven months , the judgement of those wicked men , for they shall see their carcasses full of wormes gnawing them , and fire burning in them , as it is written , they shall go forth and see the carcasses of those men , who have done perversely against me , for their worme shall not dye , neither their fire be extinguisht . christian . you have hitherto multiplied words of divers things , i would have you repeat to me those things in a compend ; which you have alledged here and above . iew . i will doe it , and give you 15 answers , 5 out of scripture , and 5 out of the caball , and 5 by clear demonstration . of the 5 which are brought out of scripture , this is the first . it is written that all shall bee gathered together from the foure parts of the world to come to ierusalem , and not a remnant or one of them shall remaine in a strange land , and i will gather them to their own land , and will leave none of them there any more , &c. but in the daies of the second temple , they of israel were not gathered together , but as it is written , the whole congregation together , was forty and two thousand , three hundred and threescore , and for our comfort it is written , that the israelites shall be gathered together in the day of salvation from these isles ; from elam , from sinear , and homath : but in the time of the first house , we do not find that one of them was transported to the isles of the sea , and by consequent , none was to be brought back from hence . christian . there is no truth in your mouth , who at your own pleasure doe pervert the scriptures ; for the mentioned places of scripture , are to be understood of the gathering together of the babylonish dispersion : concerning which , we find it thus written , remember i beseech thee , the word that thou commandedst thy servant moses , saying , if ye transgresse , i will scatter you abroad among the nations ; but if ye turn unto me , and keep my commandements and do them ; though there were of you cast out to the utmost parts of the heaven , yet will i gather them from thence , and will bring them to the place that i have chosen to set my name there . but if you object , that the lord said in ezekiel , i will gather them together to their own land , and will not leave any of them : but in the time of ezra , all the israelites did not returne to their owne land . i answer , that is not true , for ezra saith , and all the israelites dwelt in their cities . moreover that is to be noted which is written in deuteronomie concerning the babylonish captivity , then the lord thy god will turn thy captivity , and have compassion upon thee , and will return and gather thee from all the nations whither the lord thy god hath scattered thee . if any of thine be driven out unto the utmost parts of heaven , from thence will the lord thy god gather thee , from thence will he fetch thee , and the lord thy god will bring thee into the land which thy fathers possessed , and thou shalt possesse it . iew . if you will after this manner reproach my words , i will no longer speak to you of this matter . christian . doe it not i pray you , for i will lay my finger upon my mouth . iew . the second answer is found in ezekiel , they shall not be defiled any more in their uncleannesse , and abominations , &c. and david my king shall reign over them , and they all shall have one shepherd : and i will put my sanctuary in the midst of them for ever . the third is mentioned in isaiah , for the comforts of sion . and children of strangers shall build thy wals , &c. but in the building of the second temple , the israelites were not suffered to build the temple according to their will , but were continually molested with warres , to the end they might bee so hindered in the building , as it is written , with the one hand they did the worke , and in the other held a sword , neh. 4. 17. christian . i pray you take it not grievously , if i speake this once . behold cyrus king of persia , who was a stranger , caused the house of the lord to be built , and suffered the children of israel to returne into their owne land , and therefore the mentioned prophecy was fulfilled , according to the letter in the second temple , which was built by strangers , according to the prophecy of isaiah , but not without the command of god ; but proceed and tell me the fourth answer . iew . it is written for our comfort , and thy gates shall stand open continually day and night . but in the daies of the second temple , it is thus written , the gates of ierusalem shall not be open untill the son grow hot . therefore they shut the gates so long as their state continued . christian . there the prophet speakes allegorically , and hyperbolically , as he also saith there , thou shalt not have the sun for a light by day , &c. now speak you . iew . the fifth answer is written in isa. for our comfort ; for the nation and kingdome that will not serve thee , shall perish . but in the daies of the second temple , they were continually oppressed with bondage by the kings of the gentiles ; as it is written , behold , we are at this day oppressed with bondage , and the land which thou gavest our fathers to eat of the fruits thereof , and be satisfied with the fulnesse thereof , behold wee at this day are servants in it . christian . i haue said already , that all that place is. must bee understood allegorically , or hyperbolically . iew . i will now give you some answers out of cabala . christian . and i will willingly give eare to your words , providing , that you tell me the truth , and not a lie . iew . the first answer out of cabala is , our wise men have said thus : that in the daies of the messias , they shall burne wood gathered up in the army of gog and magog seven yeares , so that in those seven yeares , they shall not need other wood , seeing it is thus written , they shall make or maintaine a fire with weapons , &c. christian . ezekiel said not , that seven yeares they should burne weapons of war , so that they should not want other wood , and therefore the words of your wise men are false , and not true . moreover , wee must say , that prophecy is a certaine obscure figure , whose interpretation is not sufficiently manifest to you , nor to us . iew . the second is , the prophets say in the time of the messias , nilus a river of egypt shall bee dried up in one place , and the river euphrates in seven places , that there may be a passage for the redeemed israelites ; for it is thus written , and the lord shall dry up the tongue of the sea of egypt , that the remnant of my people may have a way . the third ; the prophets say that in the daies of the messias , the mountaine of olives shall bee rent through the middle , toward the north part , namely to be divided into two halfes , one halfe shall bend towards the north , and another towards the south ; but through the gap or breach , a great river shall run , for it is written , and the mountaine of olives shall bee rent through the middle , to the east and to the west , &c. and it followes , in that day living waters shall goe forth out of ierusalem . the fourth is propounded in ezekiel , namely , that the temple shall be rebuilt according to its first forme and similitude . the fifth is explained in the same place , that living waters shall goe forth of the sanctuary , on each bank whereof , fruit-bearing trees fit for food shal grow , &c. but in the daies of the second temple , 't is manifest , none of these things are yet come to passe . christian . the words of the prophets are not alwaies to bee understood according to the sound of the words , but in spirit , and according to an allegory . iew . the five answers which are gathered from clear demonstration , are taken out of the prophets , who say that all people shall beleeve in the lord , for it is written , god shall bee king over all the earth : in that day there shal be one god , and his name one : but now the nations beleeve , and have many faiths , and they doe as they did at the beginning . christian . although there bee divers and many faiths , neverthelesse , all nations and people doe beleeve in one god , who created heaven and earth , some few men excepted , who worship idols ; but of all the nations some men are found who beleeve in the god of heaven . iew . the second clear demonstration is also had from the prophets , who say that all the israelites shall be in quiet and peace , safe from all annoiance of forraine kings , as it is said in isa. the lord hath sworne , i will not give thy corne any more for food to thine enemies : but hitherto wee have been in bondage under the people . the third ; the prophets say , war shall bee no more in the world ; for it is thus written , i will break the bow and the sword from the earth . and againe , it is said , nation shall not lift up sword against nation , neither shall they learne war any more . but to this time they make war , that people against this , and a man kils his neighbour , they quarrell among themselves , people with people , prince with prince , and all the earth is full of robbery , and plundering , as in antient daies . christian . i am constrain'd here to interrupt your words , and answer the same . behold , that word od , that is , beyond , sometimes in hebrew is taken for , for ever , sometimes for a long time , and sometimes for a short time ; as it is in that place , thy name shall no more be called iacob , but israel shall be thy name , and yet a little after , in the same place , he is thrice called iacob . so in the book of samuell , it is said , the philistines came no more into the bounds of israel , who neverthelesse came into the land of israel after the death of samuell . so it is said here , there shall be war no more , that is , there shall not be war at that time , when the messias shall come , and shal be born ; as it was in the time of augustus the emperour , when our christ was born in great peace , that men then might have broke , and turned their swords into plow-shares , and their spears into pruning hooks if they would , for that manner of speaking is used by the prophets . iew . the fourth is also expressed by the prophets , that the wolfe and the lamb shall feed together , and the lyon shall eat straw like the oxe , and the suckling child shall play upon the whole of the aspe ; but these creatures are now hurtfull from the daies of old . christian . i will answer you presently concerning this prophecy . iew . the fifth is this , the land of sodome shall bee rebuilt as it was from the beginning , seeing it is thus written , and i will bring back the captivity of edom , and his villages . for from the beginning , the waters of sodom were sweet , and watering the land , as it is written , and lot lifted up his eies , and saw all the plaine of iordan , which was watered every where : but now to this day those waters are dryed up , and salt . behold , all these consolations we yet expect shal be . god grant that they may come speedily in our daies . amen . selah . christian . we have far digrest from our first discourse , when we began to speak of the war of gog and magog . now therefore tell me what shall bee after that war . iew . in those daies all men shall bee busied in wisedome , to know the lord , as it is written , the earth shall bee filled with the knowledge of the lord . then that which ieremie saith , shall be fulfilled , a voice of joy and a voice of gladnesse shall be , and all shall say ; confesse to the lord of hosts , because the lord is good , for his mercy endureth for ever , and they shall bring an oblation for thanksgiving into the house of the lord . he doth not say , they shall bring an oblation for sinne and for iniquity , because in that time , wicked men and sinners shall not bee among them , but all shal know the lord . hence it is that our rabbies have said ; all oblations shall be made void in the last times , except the oblation of thanksgiving . moreover , in those daies they shall say no more , the fathers have eaten sowre grapes , and the childrens teeth are set on edge , because then sinners shall bee cut off , neither those that sin at that time shall commit any great sin ; then the people shall know that god is king over all , neither is there another besides him , and they shall come to ierusalem , to learn the judgements of god and his lawes , even as he saith , come and let us goe up to the mount of the lord , to the house of the god of iacob , and he will teach us his waies , and we will walke in his paths , for the law shall goe forth from zion , and the word of the lord from ierusalem . he shall judge among the nations , and shall rebuke many people , and they shall beat their swords into plow-shares , and their speares into pruning hooks . the prophet speaks here of the messias ; for if war shall be raised among the gentiles , or questions arise , they shall come to judgement before the king messias , who shall be lord of all the people , and hee shall reprove them , and shall say to him who shall be found guilty , amend those faults which thou hast done against him who hath called thee to judgement . and for this cause there shall not be war against people and people , because the king messias shall pacifie them ; neither shall they need instruments of warre , but shall break them , to make of them instruments of husbandry . in that day the lord shall bee exalted alone , who shall cast out idols universally : and although idols have ceased already among some people , yet some are found in the east , who worship idols ; likewise they are truly counted among worshippers of idols , who bend their knees , and make images . but in the daies of the messias idols shall be wholly rooted out . christian . at this day , and from many yeares there are not , neither have been idols in the world , as i said above , but all nations worship one god , neither do we christians adore and worship images , as you iewes think , neither doe we beleeve that any power is in images , that they can bring us any help ; but some among us , who professe themselves to bee christians , doe adore and worship our christ before images , as your fathers also formerly in the first house did adore and worship god before the arke of the sanctuary . but let us leave these things , or reserve them to another time , for i desire to heare something from you concerning beasts which shall be in the time of your messias . iew . concerning beasts you have it thus written , the wolfe shall dwell with the lamb , and the leopard shall lie down with the kid ; and the calfe and the young lion , and the fatling together , and a little child shall lead them , and the cow and the beare shall feed , their young ones shall lie downe together , and the lyon shall eat straw like the oxe , and the sucking child shall play on the hole of the aspes , and the weaned child shall put his hand on the cockatrice den . they shall not hurt nor destroy in all my holy mountaine ; for the earth shall be full of the knowledge of the lord , as the waters cover the sea . here are some sayings , that in the daies of the messias , the natures of living creatures and beasts shall be changed , and they shall be as they were at the beginning of the creation , and as in the arke of noah : for if in the beginning of the creation , a lyon had devoured a sheep , one kinde of the creation had perished . christian . what therefore did the lyon , and other devouring creatures eat then , who now eat flesh ? iew . i say , if the lyon had eat the flesh of any beast , the world had been deprived of that creature , forsomuch as all creatures first were created in each sex , male and female , and no more , neither could the devouring creatures sustain hunger until cattel which might be devoured , had brought forth other individuals , for the preservation of their kind ; therefore it was necessary , that in the meane while they should eat the grass of the field , untill devourable cattell were bred and brought forth , then , and after that their nature began to bee fed with flesh . wee must think the same of them , for the time when they were in the arke of noah ; for if devouring creatures had destroi'd the devourable creatures , one kind had been wanting in the world , forasmuch as onely two and two were carried into the ark , and no more in one kind ; unlesse you would rather say , seven and seven of cleane beasts were carried in , for the necessity of the devouring . some likewise expound these words figuratively , because the wolfe and the leopard , the beare and the lyon , doe signifie wicked men , tyrants , and violent extortioners , who fal upon the weak and poor , as devouring creatures fall upon the weak cattell . for the sheep , the cow , the calf , and kid , do signifie the poor of the earth . but there shall be so great a peace in the earth , in the daies of the messias , that no man shall wrong his neighbor . i allow not this exposition ; for the prophet saith , they shall not hurt nor destroy in all my holy mountaine . christian . but i thinke this exposition true , seeing that rabbi moses the egyptian , write in his readings upon the book of iudges , after this manner : let it not enter into thy heart , that in the daies of the messias , any thing is diminished of the course of this world , or any thing then renued of the workes of the six daies ; but the world shall have then its succession like the succession of this time . so likewise of that place , the wolf shal dwel wth the lamb , &c. this is the sence , that israel shall dwell in safety with the wicked of the world , who are compared to lions , wolfes and leopards . finally , in the time of the messias it shall be knowne to all , for what cause those similitudes were spoken , and what is signified by them . thus much the mentioned rabbi moses saith ; and after this manner iacob called iuda a lyons whelpe , and isachar he called a strong asse , and benjamin a wolfe , &c. but let us returne to the prophecy . iew . in the daies of the messias , peace shall bee through the whole world , as it is written , and they shall beate their swords into plow-shares , &c. neither shall nation lift up sword against nation , and they shall not learne the use of war . we may also say , that the nature of beasts shall not be changed , but they shall devoure flesh , as they doe now . but the lord shall defend the land of israel , that evill beasts shall not hurt in it , as it is written , they shall not hurt nor destroy in all my holy mountain , the reason whereof is shewed , for the earth is full of the knowledge of the lord , and because the israelites shall bee good , and shall keep the way of the lord , no evill beast shall have any dominion over them , neither over their cattell , or over any other thing , as the lord promised by moses our teacher , and i will drive out every beast out of the land ; and if they passe by it , it shall not hurt . and againe he hath said , for the lion shall eat straw like the oxe , for he shall not teare the flesh of a beast in the land of israel , though he finde not a carcasse . and the infant shall play , &c. for the enmity of the serpent , contracted from the beginning of the creation , shal be taken away in the daies of the messias , through the whole land of israel , and also a serpent , or other evill beasts shall not hurt any of the people of israel , by what place soever he passe . christian . shall your messias have wife and children ? iew . concerning this it is found written thus , kings daughters were among thy honourable women , upon thy right hand did stand the queen in gold of ophir : that is , among the noble wives , which the messias shall have , shall be the daughters of kings ; because every king of the gentiles shal esteem it for great glory to him , if he give him his daughter to wife . but the psalmist saith , the queen stood , v. 9. for although the daughters of kings are nūbred among his wives , neverthelesse the queen , who shall be of the israelites , she shall sit at his right hand in a crown of gold , and shee is properly called his concubine , because she onely and continually is appointed for his bed ; but others shall come to him at certaine times , when hee shall call for them in his time , to come to the king ; but the queen his wife shall continually be conversant in his closet , and bed-chamber . moreover , concerning his sons , it is thus written , he shall see his seed , he shall prolong his daies , and the desire of the lord shall prosper in his hand . christian . hoe , thou blind iew ! are you not ashamed to speak such things of the most holy messias , as if he would give his heart to carnall pleasures , and would have many wives , seeing that the prophets have sung of him , that he shall come to take away our sins from us ? behold , thou hast fallen as a blind man at noon day . and moreover , thou seducest other iewes with your exposition ; all these things are to be understood figuratively ; for that queen , is that peculiar congregation of faithfull men beleeving in the salvation of the messias , and the daughters of kings are the nations of the gentiles , who came to beleeve in christ ; and concerning this church the spouse of christ , solomon speakes in the canticles . iew . some likewise among our rabbies expound the mentioned verse allegorically , almost as you have done , except that they understand by the undefiled spouse , the synagogue of israel . christian . but what thinke your rabbies , concerning the death of the messias ? shall hee live alwaies , or shall hee die as other men after a long time ? iew . our great doctor , moses the son of maimon , saith , the messias shall dye , and his son shall reign after him , and the son of his son shall succeed after his son in the kingdome , neverthelesse the messias shall live many daies , and at length hee shall die in great glory , and his son shall inherit the empire , and after him his nephew , &c. christian . neither you nor the son of maimon understand the power of god , and the mystery of the holy scriptures . for although the messias was to die , yet he was to die for our sins , for he was stricken , smitten of god , and he was afflicted , he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes we are healed . all we like sheep have gone astray , we have turned every one to his owne way , and the lord hath laid on him the iniquity of us all . he was oppressed , and hee was afflicted , yet he opened not his mouth : hee is brought as a lambe to the slaughter , and as a sheep before her shearers is dumb , so he openeth not his mouth . he was taken from prison , and from judgement , and who shall declare his generation ? for he was cut off out of the land of the living : for the transgression of my people was he smitten ; and he made his grave with the wicked , and with the rich in his death , because he had done no violence , neither was any deceit in his mouth . yet it pleased the lord to bruise him , hee hath put him to griefe : when thou shalt make his soule an offering for sin , he shall see his seed , he shal prolong his daies , and the pleasure of the lord shall prosper in his hands . he shall see of the travell of his soule , and shall be satisfied : by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . therefore will i divide him a portion with the great , and he shall divide the spoile with the strong ; because hee hath poured out his soule unto death ; and hee was numbred with the transgressors , and hee bare the sinne of many , and made intercession for the transgressors . you see here , what isaiah the prophet hath said concerning the death of the messias , how he should die for our sins , that he might save our soules , and might lead us into the kingdome of heaven , and that he should see his seed , and should prolong his daies ; and truly the pleasure of the lord hath had a prosperous successe in his hand : forasmuch as his name hath been magnified in the whole earth ; and you who slew him , are disperst throughout all the nations ; your house is desolate , and you are become of the people of god , not the people of god , and of gods peculiar inheritance , an abomination in the eies of god , and of the sons of god , the sons of belial . but on the contrary , they who beleeve in god , and in his christ , these are the people , the possession , and the sons of god , and they shall never see death , because after this world , sin shall not bee , and by consequent , neither death which is the punishment of sin . iew . our masters speak far otherwise of these things ; for they say in the time of the messias , the earth shal be filled with the knowledge of the lord , because of the plentifull pouring forth of god , whereby he shall then bow himselfe downe to the world ; neither shall faith be then corrupted , neither shall man be changed , but to good , and to perfection . it is also likely , that then the dead shall not rise , but they who have been just ; the wicked shall remain in death , some few excepted . and truly you have now seen , that innumerable miracles shall be wrought in the time of the messias , as i have shewed you ; and because all these are not yet come to passe , wee beleeve not in your christ , but doe expect our redeemer , neither doe we despaire , though many and great tribulations doe meet us in this our moderne captivity . christian . you and your rabbies do err very much , for al these wonderfull things , concerning which you have spoke to me , are fulfilled already , some few excepted , which shall bee wrought in the second comming of christ , that is , in the end of the world , when christ shall come to judge the quick and the dead ; for our christ hath raised some dead from a corporall death , and some from a spiritual death . at this day idolatry is taken out of the world , and the earth is full of the knowledge of the lord ; because all people doe at this day confesse one god . now many people doe goe to enter into the house of the god of iacob , which is the church of beleevers in christ . now the wolfe dwels with the lambe , that is , the ungodly man , and the destroier with the meeke , and hee doth not hurt him . moreover there was peace through the whole world in those daies when our christ was born ; for one man , namely octavianus , did then reign over the whole world in peace , and in the world to come , there shall be peace without end . now the gates of ierusalem are open , that is , the church of the faithfull is open , and every man of each sex , man and woman , old man and young man , rich and poor , iew and gentile , whosoever will , may enter in . also the mountaine of the lords house , is prepared on the top of the mountaines , and is lifted above the hils . at this day in ierusalem among beleevers , the voice of weeping and mourning is no more heard , because they have consolation here , and they expect in the world to come joy , which shall never bee taken from them . there men shall live not only five hundred or a thousand yeares , but for ever and ever . iew . i understand not your words , because you speake figuratively , and not according to the letter of the scripture . christian . this is that which the lord hath said by the prophet , the ox knows his owner , and the asse his masters crib , but israel doth not know , my people doth not consider . likewise moses saith , the lord shall smite thee with madness , blindnesse , and astonishment of hearth , and thou shalt grope at noon day , as the blinde man gropeth in darkness , and thou shalt not prosper in thy daies . iew . this is the punishment wherewith god doth chastise us for our sin , but he will not throw off his people for ever . christian . what is that your sinne , for which this banishment , which now you suffer so long after the second house is so much prolonged beyond the banishment of the first house ? since that it is sufficiently manifest of the greatnesse of the sins which the kings of iuda did , and yet for them the time of banishment was not prolonged but two and fifty yeares ; but in the second house they did not worship idols , and neverthelesse the captivity endures wonderfull long . iew . i answer you to this doubt , thus : the sins wch they cōmitted in the time of the first house were very grievous , that even then it was decreed , that the second temple should not stand but seventy whole weeks , and then againe they should suffer punishment , and should beare the iniquity of their fathers , to the end of the redemption , as it is explained in the end of daniel , which present captivity in which wee now are , is for the sins which the israelites committed before the babylonish captivity . christian . this your answer is vaine , for the sonne shall not bear the iniquity of his father , if hee bee not a follower of his fathers wickednesse ; but i will heare what daniel saith concerning that captivity . iew . behold , he speaks after this manner , blessed is he that waites , and comes to a thousand , three hundred , and thirty five daies , but a yeare is as a long day . and againe , a day is a little yeare . likewise there is a certaine place found in the earth , where almost a whole yeare is but one day : for example , there is a place where the day takes up six months , and the night challengeth to it selfe the remnant of time ; there i say a yeare consists of one day . so daniel called dayes yeares , because he would have his words shut up and sealed . christian . and when shall the mentioned number 1335 be accomplisht ? iew . some say that number is extended to the year of the world 6118 ( which is the 2367 year of christ ) for first , they counted 1290 daies to that time , when they laid down the abomination of desolation after the destruction of the temple , according to the words of daniel ; and afterwards they began to number 1335 daies : but they who went before us , did not receive this supputation , but every man laboured to finde out some account which might agree with their daies . and after this manner thou shalt finde with our rabbies of good memory , many & divers bounds , which are al past , for they were carefull to finde out some neere bound , lest the common people should despaire , because redemption was suspended . christian . and so your rabbies doe alway seduce you , saying , behold , at this time the messias shall come , and when that that is past , again they say , at that time he shall come : how will yee believe these lying words ? consider , you have no hope , and salvation is deferred from you , and god is departed from you , and you have no consolation , not a prophet nor vision ; therefore be converted , & acknowledge your saviour and our saviour , our lord christ . iew . neither have wee had from the beginning of the second temple , a prophet or vision , but in those daies when the messias shall begin to grow , then prophecies and visions shall be multiplied . but at this time all vision and prophecie is sealed ; for the end of the vision of the prophets , hath respect wholly to the growing of the messias kingdome . when hee shall come , we shall have great consolations , so that al the daies of our captivity , shall bee counted as a little moment , as it is written , i have left thee a little moment , and in great mercies i wil gather thee . christian . vision and prophecy is shut up from your eies , but not from our eies , for we are all taught of god , and the mysteries of the kingdome of god are revealed to us , and if you also will believe in our lord christ , you may enter into the kingdome of god . iew . wee cannot beleeve in your christ , because hee was a magician , and all his miracles were wrought by the magick art , and therefore he was judged to death , as the lord god taught us , and because hee brake the sabbath , and said hee was a god , therefore the iewes slew him . christian . hold your peace knave , and doe not so reproach our saviour ; but if you will at another time , i will come to you , that wee may speake more of this matter . who knows , peradventure thou wilt acknowledge the truth , and receive our gospell . iew . i am content , that according to your pleasure you come to me ; but speak nothing to me of your bad tidings . christian . take heed to your selfe , that you say not bad tidings , but good tidings , for it is a manifestation of the goodness of god , which came to us by christ the redeemer of the world . but why doe you so refuse to heare the gospell , and why doe you shun the light , and will set in darknesse ? is it not written concerning the light of the gospell ; the people which did walke in darkenesse saw a great light , and to them which dwell in the shadow of death , light hath shined ? iew . this is the reason why i will not heare , because iesus your messias was an evill man , and his speeches were fained , and the glorious god saw that hee would seduce the world , and would set himselfe forth for god , and for that god hath said that men should die , but iesus ought to bee hanged upon the crosse , that so all that should come into the world , might see that hee was not god . moreover , none of the prophets hath prophecied frō that time , wherin christ being crucified , was hang'd up , none of israel , neither any of the nations , because a lying spirit did so much prevail in the world , that there was no place for the spirit of prophecie . but also we suffer al these tribulations , and this very long captivity , because that wicked man was borne of us , and in our land , who made himselfe god , and seduced the whole world . christian . all those evils which you iewes suffer , came not upon you because of our christ , because he said that he was god , and the son of god , but rather for this , because your fathers slew him and crucified him , a holy man and just , the saviour of the world , who did no evill , neither was deceit found in his mouth . behold , this holy man your fathers slew , and numbered him with the wicked , and ye all allow this fact to this very day , and therefore ye shall never find grace in the eies of god , unlesse ye return from that evill way , and acknowledge our lord iesus christ , whom ye in contempt , do call ieschim . vnless you beleeve in him , you shall all perish , and shall goe downe to hell . behold , i have foretold it , you shall not finde other salvation in heaven and in earth , and for this cause seeke the lord while he may be found , call upon him while he is neere . forsake your unbelieving heart , and returne to the lord , and he will have mercy on you , and to our god , for hee will abundantly pardon you . be not like your fathers , who hardned their faces more than a rocke , and would not returne to the lord , but dealt wickedly against the lord , the god of their fathers , who delivered them to be spoiled , as you see it at this day : i beseech you harden not your necks as you have done hitherto , but give your hands to the lord , and acknowledge that christ is sent for the salvation of all men , who shall beleeve in him , the lord our god is gratious and mercifull , who will not turne away his face from you , if yee returne to him . iew . you shal never perswade me to receive your faith , and believe in your christ , for that which you beleeve , no reason can comprehend , neither any man understand . for how shal i beleeve , that the creator of heaven and earth , and all things that are in them , shut himselfe up in the wombe of a iewish virgin , grew nine moneths , and was borne a child , and afterward increased in stature , and was delivered into the hands of his enemies , who condemned him with the judgement of death , slew him on the crosse , and yee afterward say and beleeve , that he lived again , and returned to his former state ? neither the mind of a iew , neither can any man comprehend this , therefore you spend your words in vaine , seeing that these things have no likelihood of truth . christian . knowest thou not , that nothing is unpossible to god ? verily all those things which you have now mentioned , are in the prophets , but wrapt in the covering of words ; for thus saith the prophet isaias , behold , a virgin shall conceive and beare a son , and shall call his name immanuel . and in another place hee saith , hee was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed , &c. doe you see how wonderfull things the prophet hath spoke concerning the messias , and all these things are fulfilled in our christ ? againe heare what the same prophet saith , in that day the branch of the lord shall bee beautifull and glorious , and the fruit of the earth shall be excellent and comely for them that are escaped of israel . where ionathan hath interpreted in chaldee , after this manner . in that time the messias of the lord shall be for joy and honour . behold , the messias is called the branch of the lord , that is , the sonne of god , as also in ieremiah he is called the branch of david , for he saith thus , in those daies , and at that time , will i cause the branch of righteousnesse to grow up unto david : where ionathan the chaldee interpreter , saith thus . in those daies , and at that time , will i raise up to david a messias of righteousnesse . you see now , that the creator could suffer afflictions , not in the divine nature , but in the humanity which he assumed in the unity of the person . iew . these are wonderful things , and what i pray you hath that your iesus done , or what need was there that hee should bee born of a woman ? why did he sustaine all those passions and afflictions , which our fathers brought upon him ? christian . was it not said already , that he was wounded for our transgressions ? all we like sheep have gone astray , wee have turned every one to his own way , and the lord hath made the iniquities of us all to meet in him . iew . some of our teachers have said , the messias hath no other passions , but a certaine internall griefe and trouble , whereby he is internally afflicted that his comming is so long deferred , and in the meane while sees his people in captivity , and he cannot helpe them , and deliver them ; but he shall never be delivered into the hand of his enemies , as ye affirme . christian . your rabbies have been estranged from the womb , they have gone astray as soon as they were borne , speaking lies , stopping their eares like the deaf adder , that they might not heare the truth ; they have ceased to heare rightly and wisely , and therefore god hath cast them off , and hath blinded their eies , as it is written , goe and tell this people , heare ye indeed , but understand not , and see yee indeed , but perceive not . make the heart of this people fat , and make their eares heavy , and shut their eies : lest they see with their eies , and heare with their eares , and understand with their heart , and convert and bee healed . loe , it hath come to pass to you iews , according to this prophecy ; for your fathers saw the wonderfull workes which our christ did , and would not understand : they heard his doctrine , and could not reprove him , and yet they stopt their eares , likewise yee to this very day do confirme and approve their works , and therefore in vain do ye expect another messias . iew . if your christ is god and the true messias , why did he conceale himselfe in the flesh ? and why did hee not come openly , by renewing his law , and giving it publikely ? for so the men of his age had not erred , neither should they stumble who come into this world after him ; he should have done his works in publick , that all might beleeve on him , especially that great multitude which he destroied , and deprived of redemption by his concealing himselfe ; for because of that concealing , they were separated from him , and beleeved not in him . thou knowest not what thou saiest ; hath he not shown in words and deeds , such miracles , as no other did , that hee was the messias and redeemer of the world , and yet your fathers said , that by beelzebub , and by the power of devils , that is , by magick art , he did all those things , lying against their own lives ? loe , god hath sent his own son , his onely son into the most pure womb of a virgin , as isaias did foretell , and hee was made man within her , and born of her , without her pangs and griefe , and that by a miracle , farre otherwise than other women bring forth , and that was not impossible , forasmuch as all things which doe far exceed the power of man , are possible to god , and by his power , a body might be created within a body , and be quickned by the spirit . also he could and he would send his glorious word within a pure virgin , that hee might bee incarnated within her , and be born of her , without any griefe or paine , and as he entred into her , so he went out of her ; and she remained a virgin before and after the birth . but that child , who also is the glorious god , did walke upon the earth thirty three yeares that he might save man , for he was sent to the sons of israel to redeem them , but because they were a people of a stiffe neck , and would not receive him , neither observe all the signes , such as no man ever did ; the gentiles come and received him with love , and the blessed god chose them for his peculiar people in stead of israel , and they were made the sons of abraham for their faith , because abraham is the father of the faithfull , and beleevers in god are the sons of abraham . he therefore was that messias , of whom the prophets did prophecy , and he walked thirty yeares before hee became known to these who were in the world . but presently after that time , he manifested himself to the israelites , that hee was the christ of the lord , and wrought signes and miracles , such as none of the prophets ever did , shewing to the whole world , that he came to redeem man for sin , as it is written , he was wounded for our transgressions ; and hee made a new covenant with us , according to that which is said in ieremy , behold , the daies come saith the lord , and i will make with israel and with iudah a new covenant , not according to the covenant which i made with their fathers , for i will put my law in their inward parts , &c. therefore it is manifest from these sayings , that the lord would make with the israelites a new covenant , and not according to that covenant which he made with abraham , when he made a covenant with him that every male child should be circumcised ; but this covenant was another covenant , namely , baptisme , in which by the power of christs sufferings , all mans sin is remitted , and that signe or sacrament is common to male and female . moreover , he gave them a new law after that the law of moses was fulfilled ; for the law was given to moses onely for a time , as you have it written in the thalmud , in the treatise of idolatry , where it is said , that the law was given but for 2000 yeares ; for the fathers of good memory say thus ; that the world must endure 6000 yeares , that it should bee 2000 yeares void and without form , that after two thousand yeares , the mosaicall law should bee given ; that it should stand 2000 years under the law , and 2000 yeares under the messias , then it should returne to its owne rudenesse . but now the 2000 yeares of the law , and besides many above a thousand are past , and your messias is not yet come , as ye iewes say . there is also another sign , that the law of moses was given for a time , because the prophet saith , remember the law of moses my servant , hee doth not say , doe the law of moses , as if hee should say : in the time of the messias remember the law of moses , because then all things which are written in the law of moses concerning the messias , shall be fulfilled : for the offerings and sacrifices of oxen and sheep , did foreshew the sacrifice of the messias , when he was led forth for a sacrifice , and as a sheep which before the shearers is dumb , so opened he not his mouth , but with his blood hee hath washt us from our sins , and hath cleansed away our iniquities . now therefore o iewes , i turne my selfe to you . behold , yee pray morning and evening in all your prayers , that the messias and the redeemer may bee sent to you , and ye stand in the feast of propitiation from the evening to the morning , crying and praying with your whole heart , and your whole strength to the lord , that hee would heare you , and send you the messias , but there is no change of your state , there is none who understands your prayers , or who opens the gates of heaven , and takes you out of this life , and much lesse , who sends your messias ; yea , to speake somewhat more , nothing is seen , nothing is heard , there is no voice or vision which may tell you the comming of the messias . and behold , the property of the blessed god is , to heare the prayers of the just , and it is impossible according to your assertion , who say your faith is true , that there hath not been some just in all these generations which have been from the daies of the desolation of the temple to this present , that the blessed god hath not heard their praier , and hath sent them the messias for their merits , or that some signe hath not been revealed to them , or vision shewed , or voice heard , whence they might have a sign of his comming . furthermore , for what cause doe you thinke the messias doth so long defer his comming , that he doth not redeem you ? how can hee in this so long time , see your tribulations which yee suffer in this banishment , and doth not deliver you out of your tribulations , neither executes judgement against your enemies ? why doth hee suffer you so to wander through the deserts , as sheep without a pastour , and have not any certain dwelling ? why hath he cast you from him now so many yeares , and doth not remember you with god ? truly when formerly hee chastised your fathers for their sin , presently after they confest , and praied , and humbled themselves before him in their captivity , presently i say hee delivered them , although they had even committed idolatry , and offended against the law of moses , had polluted the sabbath and solemnities , had broke the covenant of abraham ; yet i say , notwithstanding these , when they repented , and did confess their sins , forthwith he heard their prayers , he repented of the evil inflicted upon them , he delivered them , and every day sent them the prophets to comfort them in their banishment , yea , when before they were certified of the end of their captivity , to wit , that they should bee in captivity but seventy yeares , but the present captivity is now prolonged beyond a thousand and five hundred yeares , and it is certaine , that in the second house they did not worship idols , neither committed they so much as one of those transgressions , which they committed in the first house ; but neither in this captivity , is any man found who worships idols , as they did in former daies , and neverthelesse not any consolation , or the voice of any oracle doth appeare , or is made known . what therefore is that your sin , for which this captivity after the second house , continues so long beyond the captivity of the first house , except that ye would not receive and heare the messias the saviour , when hee came to your land , but did persecute him even to death ; yea , when your fathers saw his miracles and terrible works , such as no man ever did , yet they would not beleeve on him , and therefore neither for them , neither for you , shall ever any propitiation ever be made , but being cast forth ye shal lie in the dark , and shadow of death , ye shall perish for ever , unlesse yee bee converted and confesse him . measure for measure . iew . this captivity shall endure to the end of redemption , to purge away the sin of our fathers , as it is declared in the end of daniel , blessed is he that waites , and shall come to one hundred thirty five daies . by daies , understand yeares , as if he should say , for the sins which they committed in the first house , before the captivity of babel , the mentioned time must be expected , &c. christian . i have said even now , that it is a great error among you , to think the sonne doth beare the iniquity of his father , although he hath not committed his sin , seeing the scripture saith plainly , the sons shall not dye for the fathers , &c. and againe it is written , visiting the iniquity of the fathers , unto the third and fourth generation of them that hate mee . where hee meanes , that god doth not visit iniquity but unto the fourth generation ; and how many thousand generations doe you thinke are past to this present time ? behold now from the time of the destruction of the temple and city , not only a thousand three hundred and thirty five yeares , but many more are past , and your fathers expected the messias about the end of those yeares , for so they interpreted the mentioned place of daniel , and neverthelesse your messias is not yet come , neither hath removed from you the punishments of this very long captivity . iew . this captivity is prolonged for the transgression which the israelites did in the second house , making themselves gods ; as jesus , the apostles , and other saints did , who all were jewes , and did perversely interpret the sayings of the prophets concerning jesus , and made him as it were a perpetual idol , for this the israelites are almost perpetuated in this so long captivity . christian . doubtlesse no man is ignorant how very grievously the kings of judea and israel sinned in the first house , who ordained priests for the worship of idols , and cleane destroyed the true worship of god , and nevertheless they were in captivity but seventy yeares . but in the modern captivity , they who have acknowledged christ , and have called him the son of god , have not denied god , but they saw the workes of god in christ , and said , this is the son of god : but if they had erred in this , yet for this they had not denyed god : which seeing it is thus , why is this your captivity so wonderderfully prolonged ? therefore it appears , that your reason is erroneous and in effectuall ; and truly it is the property of god , that his goodnesse doth exceed his severity , which seeing you cannot deny , why did not the messias come in that time , which is so often toucht in the book of daniel , according to the supputations of all your wise men ? verily hee ought not , neither could deferre his comming so many hundred yeares , beyond the bound appointed by himselfe . and if you will say that he will come in the generation of the just , and then will not be absent one moment ; i answer , that all is erroneous , forsomuch as there hath never been a generation , in which all men have worshipped one god , except the generation of our time ; and neverthelesse he stil defers his comming . but now i must depart from you , but i will return againe to you , and speake more with you of this matter . iew . goe in peace , and see that you returne to mee againe , for i also have yet many things which i would discourse with you concerning your christ , and concerning your bad tidings . christian . you speak like a desperate and perverse jew . finis . notes, typically marginal, from the original text notes for div a51572e-640 dan. 1.15 iob 5. 19. gen. 2.2 . deu. 32.4 gen. 1. ●6 psa● 101.7 psa. 101.5 gen. 1.21 . isa. 27.1 . ps. 104.26 iob 40. 1. isa. 60.21 eze. 32.2 . ion. 1.17 . psal. 104. 26. eze. 37.6 gen. 2.22 gen : 2.23 isa. 60.19 isa. 64.4 . 1 cor. 15. 44. lu● 14.15 . ier. 5.3 . psa. 69 9. psal. 66.5 isa. 40.13 . psal. 36.9 gen. 5.27 gen. 3.24 exo. 14. 28. exo. 7 : 16 1 sa. 16.13 exo. 7.16 . exo. 13.9 . exod. 7.7 ier. 16.13 . ier. 12.7 . ier. 25.11 psal. 119. 89. exo. 12. 40. gen. 15. 13. ion. 3.10 . is. 56.1,2 . isa. 59.16 . isa. 60.21 ier. 3.14 . isa. 5213. isa. 59.16 isa. 40.31 hag. 2.6 . to the 10. ezr. 3.12 1 king. 8. 7. 〈◊〉 . 22. psal. 3.4 . gen. 24● 63. ier. 26. 18 gen. 28. 17. hag. 2 . 9● zach. 2.5 ex. 15.17 ps. 127.1 . gen. 28. 17. ier. 31.38 isa. 2.2 . isa. 2.3 . gen. 28. 11 mich. 4.4 hag. 2.9 . ex. 15.17 ps. 127.1 . zech. 2.5 . hag. 2.9 . mal. 3.1 . is. 56.1,2 . ier. 29. 13,14 . isa. 56.2 . ezek. 36. 22. le. 26.42 ier. 3. 14. isa. 52.3 . isa. 59.16 . isa. 26.9 . dan. 12.9 mal. 3.1 . mal. 3. ● . 3. mal. 4. 6. isa. 26.19 dan. 12.2 dan. 12. 2 dan. 12.2 hab. 2.14 isa. 11. 9. isa. 11. 6. isa. 2.2 . isa. 65.19 isa. 1 3. ioh. 10.30 deu. 13.5 isa. 41. 18 isa. 40.31 isa. 60. 8. dan. 12.2 hos. 2.14 . num. 32. 13. hos. 2.15 . dan. 12.12 isa. 60. 8. is. 49.7 , 8 , &c. isa. 40.4 . isa. 60.10 ver. 11. ver. 13. isa. 54 11 isa. 54.13 ier. 31.34 isa. 61. 5. isa. 61. 9. ver. 9. isa. 65.17 isa. 65. 19 ps 92.14 . isa. 65.20 ver. 22. zac. 10.1 . zac. 14.10 ps. 125.2 . isa. 2.2 . ier. 31. 38,40 . psa. 127.1 ver. 1. eze. 40.1 . ver. 1. that is , april . ezek. 20. 34,35 . isa. 66.19 isa. 66.23 ver. 12. isa. 60.1 . eze. 38.3 . eze. 38. 22. eze. 39. 1,2 . zac. 14.4 . ezek. 38. 22. ver. 20. eze. 39.9 . isa. 66.24 . isa. 11.11 . ezra 2.64 ver. 11. neh. 1. 8. eze. 34. 13. ezr. 2.70 . deu. 30.3 ezek : 37. 23. isa. 60.10 isa. 44. 28 isa. 60.11 . neh. 7.3 . isa. 60. 9. ver. 12. ne . 9. 36. isa. 60.12 eze. 39.9 . ver. 9. isa. 11.15 zec. 14.4 . eze. 47.1 . ver. 12. zec. 14.9 . isa. 62.8 . isa. 2.4 . gen. 32. 28. 1 sa. 7.13 1 sa. 28.4 isa. 2.4 . isa. 11.6 . eze. 16. 53. gen. 13. 10. hab. 2.14 ier. 33.11 ezek. 18. 2,3 . ier. 31.29 isa. 2.3 . mic. 4.3 . ps. 138.2 . isa. 11. 6. gen. 6.19 . gen. 7.16 isa. 11.6 . ge. 49.27 mic. 4.3 . isa. 11.9 . lev. 26.6 isa. 11 7. ver. 8. psa. 45.9 . isa. 53.10 can. 1.9 . isa. 53. 6. isa. 11.9 . isa. 11.9 . mic. 4. 2. isa. 2.2 . isa. 60.11 isa. 2.2 . isa. 65 : 19 isa. 1.3 . deu. 28. 29. dan. 12. 12. dan. 12.4 dan. 9.27 isa. 54. 7. isa. 54. 13 isa 9. 2. isa. 7. 14. isa. 53. 5. isa. 4.2 . ier. 33.15 isa. 6.9 . ier. 31.31 ge. 17.12 mal. 4. 4. pro. 15.8 , 29. ier. 29 . 1● dan. ●2 . ●2 ier. 31.29 , 30. exo. 20. 5 ier. 29.15 dan. 12.12 mr. anthony wotton's defence against mr. george walker's charge, accusing him of socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by mr. walker procured ; and now published out of his own papers by samuel wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by thomas gataker ... wotton, anthony, 1561?-1626. 1641 approx. 87 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a67122 wing w3643 estc r39190 18253003 ocm 18253003 107259 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67122) transcribed from: (early english books online ; image set 107259) images scanned from microfilm: (early english books, 1641-1700 ; 1138:22) mr. anthony wotton's defence against mr. george walker's charge, accusing him of socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by mr. walker procured ; and now published out of his own papers by samuel wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by thomas gataker ... wotton, anthony, 1561?-1626. wotton, samuel. gataker, thomas, 1574-1654. [2], 62 p. printed by roger daniel ..., cambridge (england) : 1641. imperfect: cropped and tightly bound. reproduction of original in the union theological seminary library includes bibliographic references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. 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range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng walker, george, 1581?-1651. -socinianisme in the fundamentall point of justification. jesus christ -divinity. socinianism. heresies, christian -england. 2005-10 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-04 emma (leeson) huber sampled and proofread 2006-04 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion mr. anthony wotton's defence against mr. george walker's charge , accusing him of socinian heresie and blasphemie : written by him in his life-time , and given in at an hearing by m r walker procured ; and now published out of his own papers by samuel wotton his sonne . together with a preface and postscript , briefly relating the occasion and issue thereof , by thomas gataker , an eye and eare-witnesse of either . hieronym . adv . errores joan. hierosol . nolo in suspicione haereseωs quenquam esse patientem . cambridge , printed by roger daniel , printer to the university . anno dom. 1641. the preface . it hath ever been and is generally held a breach , not of charity alone , but even of * piety too , to insult over and trample upon persons deceased : which if in any sort of men doth well deserve such a censure , surely among christian men especially it may justly be so deemed for any in that manner to deal with their christian brethren , such as have lived and died in the profession of the same common faith in christ , and in the fellowship of the same church of god with themselves . not that it is presumed an act unwarrantable or uncharitable to refute any errour that such have broched while they lived , or to remove any scruple that thereby may remain in the minds of those that yet survive : for * a fond thing were it , not to offer to pull out the shaft sticking yet in the body , or not to seek to close up the wound by it made in the flesh , because the party were gone and had withdrawn himself who had shot the one , and thereby caused the other . free it is at all times to defend necessary truths , whether the authours and patrons of them survive yet or be deceased : but to insult and triumph over any , when they are now dead and departed from us , as if we had convinced and conquered them while they were yet alive with us , when as indeed we have done nothing lesse ; yea , to renew aspersions and imputations of the most heinous and horrible guilt that can be against them long after their decease , when we suppose the memory of things so long before past and gone may be worn out with the most , and buried with the greater number of those that were privy to what was then done , recharging them in most vehement & virulent manner with those crimes which the parties then cleared themselves of , nor were we then able to make any good proof of against them , may deservedly be censured ( if i be not much mistaken ) to argue no small defect , not of piety and charity alone , but even of humanity , ( not to adde , of common honesty it self ) in those that so do . now this whether m r george walker have made himself guilty of or no , in his treatise lately published under the title of socinianisme in the fundamentall point of justification discovered and confuted , concerning m r anthony wotton , a man , by m r walkers own confession , of speciall note for his piety , life and learning , while he lived , which both the university of cambridge , and the city of london are able also to give ample testimony unto ; i say nothing my self , but leave it to be tried and judged by the sequele , wherein i shall be only a relatour of that that my self was for the most part either an eye or an ear-witnesse of , leaving m r wotton to plead his own cause , and m r walker's own dayes-men by their award under their own hands either to cast or to clear him . the relation . not to hold my reader therefore long in the entry ere i come to the relation : m r walker in a letter directed to m r wotton ( whom he had before bitterly inveighed against both in private and publick ) dated may the second , 1614. yet to be seen under his own hand , chargeth him ( for you shall have it precisely in his own words ) on this wise , the errours and opinions which you maintain , and wherewith you have infected divers , are of all that ever were sown by the enemy of god and man amongst christian people the most pestilent and dangerous , being nothing else but the heresies of servetus and socinus those most damnable and cursed hereticks , the greatest monsters that ever were born within the borders of christ his church . and after this charge in such hideous terms conceived , in the same letter he subjoyneth this peremptory challenge , meet me as a christian before eight learned and godly ministers chosen equally by both , that they may be witnesses betwixt you and me , and that it may be seen whether i do justly charge you with heresie and blasphemy or no , and whether your writings do not shew you to be a socinian . upon receit of this letter containing much other lavish and menacing language , m r wotton repaired to the right reverend , the then bishop of london , d r king their diocesan , acquainted him with the businesse , and requested his lordship to convent m r walker and himself , and to heare them both together ; not refusing , if m r walker could make his charge good against him , to undergo such censure and penalty as he should be deemed thereby to have justly deserved ; otherwise requiring due satisfaction by his lordships means from him who had wronged him in such manner . but the bishop perswaded m r wotton rather , according to m r walkers own proposition , to referre the matter to such a number of their brethren the ministers as were by him mentioned , and so to make a private end of the businesse . whereunto m r wotton returned this answer , that howsoever he desired rather that his lordship would be pleased to have the hearing of it himself , yet since that he seemed to like better of the other course by m r walker propounded , he was well content to condescend thereunto , so be that his lordship would be pleased to assigne one of his chaplains then present to be one of the foure to be nominated by him , though a stranger to him ; for that he cared not who they were , acquaintance or strangers , so they be godly and learned , that should heare and judge his cause . and the bishop accordingly promised that it should so be , assigning m r henry mason , a grave and reverend divine , being then and there present , to undertake that office with such others as were to be adjoyned unto him in the same : who yet surviving in the city is able to testifie of this passage with the bishop , whether it were according to this relation or no. for i have this onely from m r wotton's own report ( though nothing doubtfull of the truth of it ) who meeting me accidentally in pauls church as he came from the bishop , having not seen him long before , shewed me m r walker's letter , told me what speech he had had thereupon with the bishop , and what by the bishops perswasion he had yielded unto ; withall requesting me to be one of those that were on his part to be named for the discussing and deciding of this difference . which motion of his albeit i desired to wave , wishing him rather to make choise of some other , both nearer at hand , and of better abilities , the city affoording such not a few ; yet at his instant request , the rather pressing it upon me , because he had , as he said , so happily light upon me unexpected , and notwithstanding that he knew before my judgement in some particulars to differ from his , having both by word of mouth , and in writing also sometime at his own request manifested to him as much , yet making no reckoning thereof , i was at length induced to condescend thereunto . the persons nominated by m r walker were m r stocke , m r downame , m r gouge , and m r westfield ; whereof three is yet living , m r stock onely is deceased . those that were nominated by m r wotton ( because m r mason by occasion of an extraordinary employment by his majestie suddenly enjoyned , of surveying a book of d r john whites ready to be published , could not attend the businesse , another therefore being substituted in his stead ) were these , m r balmford , m r randall , m r hicks , chaplain to the earl of excester , and my self ; who alone ( i suppose ) of all the foure now survive , and am the rather induced to affoord this christian office to so worthy * a deceased friend . it was thought not so fit to meet in a private house ( which at first we had done , but found therein some inconvenience ) as in some church that stood out of the way of ordinary concourse . by occasion hereof d r baylie , afterward bishop of banghor , came in as one of us , and made up a ninth , because we desired to make use of his church . there accordingly we met , and some time being spent , or , if you will , wasted , rather in loose invectives then in orderly disputes , i made bold to propound a course to the rest of the company ( because time was precious , and my self came farthest ) for the better expediting of the businesse undertaken by us ; which was also generally approved of by the rest , and by both parties agreed unto . the proposition was this , that m r walker should in a parallel consisting of two columns set down socinus his hereticall and blasphemous errours and positions on the one side , and m r wottons assertions , wherein he charged him to concurre with socinus , over against them on the other side : upon view whereof it might the sooner appear how the one suited with the other . m r walker undertook so to do ; and m r wotton required onely to have m r walker's said writing delivered unto him some two or three dayes before the set time of our next meeting , that he might against that day prepare a brief answer thereunto , in writing then to be exhibited . the motion was on either side deemed equall ; nor did m r walker himself mislike it . now by this means , god in his providence so disposing it ( which at the present in likelihood was little dreamed of ) m r wotton , as * abel , though deceased , is inabled to speak in his own defence , and to plead now his own cause as well as then he did . m r walkers parallel , and therein his evidence produced for the proof of his charge above mentioned , you shall have in his own words as it was then given in ; those pieces of it onely that were conceived in latine being faithfully translated word for word , as near as could be , into english , because in english m r walker's book with the renewed charge is abroad . m r walker 's evidence . that it may plainly appear that socinus , servetus , ostorodius , gittichius , arminius and m r wotton do in the doctrine of justification hold one and the same opinion in all points , i shew by the parts and heads of their doctrine set down in order , and by their own sayings and testimonies paralleled and set one by another . the first errour of socinus and his followers is , that justification is contained onely in remission of sinnes , without imputation of christ his righteousnesse . socinus . his own words . 1 for ( as oft hath been said by us ) in remission of sinnes , which is the same w th not-imputation of sins , is our righteousnesse contained : and therefore with paul , not to impute sinnes , and to impute righteousnesse , or to account righteous are the same . and with this imputation ( as we have said ) the imputation of anothers righteousnesse hath no commerce . treatise of christ the saviour . part. 4. chap. 4. pag. 463. column . 2. near the end . 2 there is no one syllable extant in holy writ of christs righteousnesse to be imputed unto us , chap. the same , pag. 462. 3 it is the same with paul , to have sinnes covered , to have iniquities remitted , to have sinne not imputed , that it is , to have righteousnesse imputed without works . and this manifestly declareth , that there is no cause why we should suspect mention to be made of anothers righteousnesse , since we reade that faith was imputed unto abraham for righteousnesse , or unto righteousnesse , pag. the same . col . 2. 4 god delivered the lord jesus unto death , that by him rising from the dead we might hope to obtain justification , that is , absolution from our sins , pag. 463. col . 2. 5 that is first to be considered , that this imputation can in no wise be upheld , in the same place . wotton . 1 albeit with piscator i willingly acknowledge that the justification of a sinner is wholly comprehended in the alone pardon of sins ; yet i find no where in holy writ that there is need of the imputation of christs passive obedience unto the attaining of it , theses in latine . 2. that christs obedience is imputed by god to the justification of a sinner , doth not appear by any testimonie of scripture , or by any argument , or by any type or ceremonie in the law , or by any signification in the sacraments of the gospel , in the same , arg . 1. 3 no necessary use or end can be assigned of the imputation of the obedience of christ to the justification of a sinner , in the same , arg . 4. 4 i renounce the law , both in whole and in part , performed by our selves , or any other in our stead , to the justifying of us in the sight of god. 5 i assent to piscator , that justification consisteth wholly in remission of sinnes . for so doth the apostle , rom. 3. & 4. propound and dispute the question , without any mention or inckling of christs righteousnesse . these are his words in a little english pamphlet , first published briefly , and secondly by him enlarged . the second point or errour is , that faith is a condition appointed by god to be performed on our parts for obtaining of justification . socinus . 1 the promise was made to abraham not without a secret condition , to wit , that he should walk before god and be perfect , that is , he should not refuse to obey him . now to walk before god , and to obey him , are included in faith , and cannot be without it ; yea they flow from it alone , as he himself teacheth after in the same chapter . 2 the confidence saith he ( which he had before affirmed to be faith ) is the cause of our obedience : therefore a man believeth , because he trusteth . and it is perfected by obedience : because no man is truly said to have trusted , before he do indeed obey , part. 4. chap. 11. pag. 555 , 556. and a little after , 3 whereby that appeareth to be most true , which we even now strove to prove , that that faith , which of it self so far as concerneth what is in us doth justifie us , is confidence in christ , 559. wotton . 1 the condition to be performed on our part to justification , is to believe , sermon 8. upon john , pag. 352. 2 the act of faith or believing bringeth justification and adoption onely and merely by the place and office which the lord of his own mercie hath assigned it , to be the condition required on our parts for the atchieving of these favours and honours , serm. 9. pag. 452. the third errour is , that faith doth not justifie us , as it apprehendeth christ and his righteousnesse , but by it self , in a proper not metonymicall sense . socinus . 1 we are justified by faith in christ , so farre forth as we trust in christ , part. 4. chap. 11 pag. 558. col . 2. 2 the faith of christ doth justifie us by it self , or ( to speak more rightly ) god doth justifie us by himself , pag. 559. col . 1. wotton . 1 faith in that place ( to wit , rom. 4.5 . ) is to be taken properly unlesse peradventure it be used for to believe or to trust . for that which is by some alledged of a trope , whereby they suppose that christs obedience apprehended by faith is signified , i doubt how i may grant . and a little after , 2 what trope should there lie hid , i see not . 3 also serm. 9. on john. abraham believed god ; and it , that is , his believing , was counted to him for righteousnesse , pag. 453. 4 also in his purgation , i think that faith in christ , without a trope , in proper speech is imputed to all believers for righteousnesse . the fourth errour is , that for faith properly taken , and dignified and made worthy , not of it self , but in gods acceptation and of his mercie , a man is justified , and may lay claim ( as it were ) to remission of sinnes . socinus . 1 for faith we are deemed perfectly just . and a little after , 2 abraham believed god ; and for that cause he was accounted of him for righteous , part. 4. chap. 4. pag. 462. col . 2. 3 for one act of faith was abraham righteous , servetus , book 2. of law and gospel , as calvine reciteth in his refutation of servetus , pag. 903. wotton . 1 he that believeth is accounted by god , to all purposes concerning eternall life , to have done as much according to the covenant of the gospel , as he should have been accounted to have done , according to the covenant of the law , if he had perfectly fulfilled it , in his first english paper . the fifth errour is , that faith is no firm perswasion , by which men apprehend and lay hold upon christ and his righteousnesse , and apply them to themselves , as of right belonging to us by our spirituall union : but that it is a trust and confidence in christ for salvation joyned with obedience to christs precepts : or ( to speak plainly ) a confidence that christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation , if we relie on him , and obey his counsels . socinus . 1 faith in christ , which maketh us righteous before god , is nothing else but to trust in christ , part. 4. chap. 11. in the beginning : and in the same , page 560. col . 2. 2 to believe in christ , is nothing else but to trust in christ , to cleave to christ , and from the heart to embrace his doctrine as heavenly and healthsome . and a little before , 3 this your apprehension of christ , is a mere humane device , and a most empty dream . and towards the end of the chapter . 4 he calleth our perswasion of righteousnesse , already obtained and gotten by christ , vain . wotton . 1 as for that perswasion , wherein some would have faith to consist , it followeth him that is justified , not goeth before , as faith must needs do , ser. on john , p. 392. also p. 338. and 448. 2 to believe in christ is to trust in christ , and to rest on him , to have his heart settled , and to relie wholly and onely on him . and what this trust is , he describeth more particularly , pag. 390. where he saith , 3 it is such a faith , as maketh us rest upon god for the performance of his promise . the sixth errour is , that christs whole obedience and righteousnesse serve , first and immediately for himself , to bring him into favour and autoritie with god : and secondly onely for us : not that it might be communicated to us in him , to make us truly and formally righteous , but onely that it might serve for our use in that it maketh him gracious with god , and so both able to obtain that faith might be accepted for righteousnesse , and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . socinus . 1 as adams offense made him and all mankind procreated by him guiltie of death , so christs righteousnesse and obedience procured life eternall to christ himself . whereby it cometh to passe , that so many as shall by procreated by him become partakers of the same life , part. 4. chap. 6. and , 2. part . 2. chap. 8. p. 178. col . 2. and , 3. part . 3. chap. 3. in the end . wotton . in a paper written in latine . 1 all the good will wherewith god embraceth us proceedeth from that grace , that christ is in with god. now that is in these things for the most part contained , that he is by nature the son of god , that he is perfectly holy , that he hath performed obedience exact in all respects , both in fulfilling the law , & in performing all things belonging to the office of a mediatour : from whence it followeth , that those that believe are for christs righteousnes gracious with god. and in the same paper , 2 if question be concerning the formall cause of justification , i exclude from it either obedience of christ . if of the efficient by way of merit , i maintain it to depend upon both . the seventh errour is , that christ did not satisfie the justice of god for us , in such sort , that we may be said ( when we truly believe ) to have satisfied the justice of god and his wrath in him : and that god of his mercie without christs satisfaction made ours , doth pardon our sinnes and justifie and redeem us . socinus . 1 reade over all the places of the new testament , in which mention is made of redemption , and you shall find none in which there is evident mention of the paiment of any true price , or of satisfaction , part. 2. chap. 1. pag. 109. col . 2. and a little after , 2 as we are said to be sold under sinne , that is , enslaved to it , without any true price intervening ; so are we said to be redeemed from the same by christ , that is , freed , though no price hath truly and properly intervened . 3 likewise part. 1. chap. 7. in the end , he denieth satisfaction . 4 also chap. 4. pag. 84. col . 2. that there is no need of any satisfaction , when the offense is not imputed to him that hath offended by the party against whom he hath offended , or the debt is by the creditour remitted . wotton . in the paper written in latine . 1 neither ( that i speak freely what i truly think ) can i understand what place is left for pardon , if by payment of pains in christ we be deemed to have satisfied the wrath of god , and to have born the punishment due to our sinnes : for pardon and punishment are contraries . 2 also in his english paper enlarged , the same words are rehearsed , and the same reason given , even , because pardon and punishment are contraries . thus have you the evidence by m r walker then given in for the justifying of that his charge : which , for the effect and substance of it , is in as broad and odious terms in print now again renewed , some six and twenty years after the cause according to his own request heard , and some fourteen years after m r wotton's decease . may it please you now to heare m r wotton's answer in his own defense , as it was in writing by him then exhibited . mr. wotton's defence . a. w. in the doctrine of justification holdeth one and the same opinion in all points with socinus : and therefore is justly charged by g. w. to be guilty of heresie and blasphemy . that he doth hold the same in all points , is shewed by these seven errours following : the first errour of socinus and his followers is , that justification is contained onely in remission of sinnes , without imputation of christs righteousnesse . 1. if you mean without imputation of christs righteousnesse as the meritorious cause of justification , i grant the proposition to be hereticall and blasphemous . and so doth socinus deny imputation . i. christ ( saith he ) did not satisfie for our sinnes : treatise of christ the saviour , part 1. chap. 1. pag. 1. part 2. chap. 17. pag. 245. col . 1. part 3. pag. 306. beginning , and chap. 1. pag. 307. col . 1. ii. he could not satisfie , part 2. chap. 24. pag. 288. col . 2. part . 3. in argum . chap. 6 : pag. 406. iii. he did not pacifie god , part 2. chap. 2. pag. 120. col . 1. part 1. chap. 7. pag. 76. col . 2. iv. there was no need of any satisfaction to be made , part 1. chap. 1. pag. 1. v. god would not that any satisfaction should be made , part 3. chap. 2. pag. 317. col . 2. and pag. 324. col . 1. but i do not so deny imputation of christs righteousnesse : for i acknowledge it to be the meritorious cause of our justification , and that for it we are accepted of god as fully as if we had fulfilled the law perfectly , treatise of the justification of a sinner , in explication of the definition of reconciliation , and in the definition of adoption , and in the conclusion . 2. if you mean without imputation of christs righteousnesse , as the formall cause whereby we are made formally righteous , by having fulfilled the law , and satisfied the justice of god in christ , i say the proposition is neither hereticall nor blasphemous . and that i must be so understood , my writings shew . for , first , i professe that i speak of the formall cause of justification , treat . of justific . of a sinner , in the state of the question , in answer to argum. for position 1. and to arg. 1. for position 3. and in the conclusion . secondly , i expresse that manner of formally righteous , treat . of justific . of a sinner : where i expound what it is to impute to a sinner christs obedience ; and of justification , where i deliver mine own opinion , sect. 2. which is the very place that m r walker alledgeth against me out of the english . therefore i agree not with socinus in this first errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the second errour is , that faith is a condition appointed by god to be performed on our parts for obtaining justification . 1. socinus defineth believing on christ to be nothing else then to yield ones self obedient to god , according to the rule and prescript of christ , and by so doing to expect from christ himself the crown of life eternall , treat . of christ the saviour , part 3. chap. 2. pag. 321. col . 1. 2. he maketh faith to be indeed ( as m r walker saith ) a confidence in christ , but he addeth immediately ( which m r walker leaveth it ) that is , an obedience to christs precepts , with a firm hope of obtaining those things which he hath promised to those that obey him , part 4. chap. 11. pag. 559. col . 1. and in the same page he laboureth to prove , that faith doth signifie obedience to christs commandments , sect. hinc factum est . 3. he maketh repentance and amendment of life the means to obtain that forgivenesse of sinnes which christ hath brought , part 3. chap. 2. pag. 321. col . 1. 4. and whereas faith is added to repentance , act. 20.21 . it is not ( saith he ) because faith in christ is required unto the obtaining of remission of sinnes , as working somewhat more in us besides repentance it self , that doth hereunto appertain ; but because this repentance cometh not but by faith in christ . in the same columne , sect. manifestum . 5. he saith , that whereas john sent the people to christ , and warned them to believe in him ; it was not as if they should find any other thing besides repentance in christ that was requisite unto the obtaining of pardon from god , but , first , that they might be exactly taught of christ what that repentance ought to be . besides , that from christ they might understand that that was wholly so indeed , which he delivered onely as a messenger . lastly , that they might not be washed with water onely , but have the holy ghost poured upon them , part 3. pag. 320. col . 1. but i never writ , spake , nor conceived so of faith to the obtaining of justification . nay , it is evident that i make faith not a believing of that which christ taught , and an assurance of obtaining that he promised upon our repentance and obedience ( which is socinus his confidence , part 4. chap. 11 pag. 559. col . 1. ) but a resting and relying upon christ , a trusting to christ for salvation , serm. 6. upon john , pag. 286. and serm. 8. pag. 386 , 389 , 398. yea a means , and , if you will , an instrument to apprehend and receive christ to our justification , treat . of justific . in explicat . of the definition of reconcil . so that , for ought i hold of faith , christs righteousnesse may be even the formall cause of our justification . therefore i agree not with socinus in this second errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the third errour is , that faith doth not justifie us , as it apprehendeth and applieth christ and his righteousnesse ; but by it self , in a proper not metonymicall sense . this third errour hath two propositions , which shall be answered to severally . the former is , that faith doth not justifie as it apprehendeth and applieth christ and his righteousnesse . i hold this proposition to be false ; acknowledging and confessing that faith doth not justifie us but onely as it apprehendeth and applieth christ and his righteousnesse ; the very condition of the gospel being , that by faith we apprehend and apply christ and his righteousnesse to be justified thereby , treat . of justifie . in explic . of the definit . of reconcil . the other proposition is , that faith doth justifie us by it self in a proper not metonymicall sense . i never said or thought that faith doth justifie us by it self . this onely i say , that in this proposition , faith is counted for righteousnesse , the word faith is to be taken properly , not tropically ; the question being in such propositions not of the meritorious or formall cause of our justification , but of the condition required on our part instead of keeping the law. therefore i agree not with socinus in this third errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the fourth errour is , that for faith properly taken , and dignified and made worthy , not of it self but in gods acceptation and of his mercy a man is justified , and may lay claim to remission of sinnes . neither socinus nor servetus ( in the words you bring out of them ) affirm that a man is justified and may lay claim to remission of sinnes , for faith any way dignified , &c. nay , socinus avoucheth , that repentance and amendment of life is that by which that forgivenesse of sinnes which is brought by christ is obtained , part 3. chap. 2. pag. 322. col . 1. how then am i proved to agree with him in that errour which he is not proved to hold ? especially , seeing that i never said that we are justified for faith , and do renounce all dignity and worth in faith , and give the whole merit of our justification to our saviour christ and his obedience . that which is alledged out of my papers is no more but this , that the condition of the gospel being faith , as the condition of the law is keeping of the law ; he that believeth in christ hath done as much , that is , performed the condition of the gospel , as well as he that keepeth the law hath fulfilled the condition of the law : so that on his part god requireth no more to his justification . and that this is certainly my meaning , the words going before in that english paper , and those also that follow in the other english paper , and in the latine , do manifestly shew . therefore i agree not with socinus in this fourth errour , but am unjustly charged to be guilty of heresie and blasphemie for holding one and the same opinion with him in all points in the doctrine of justification . the fifth errour is , that faith is no firm perswasion by which we apprehend and lay hold upon christ and his righteousnesse , and apply them to our selves as of right belonging to us by our spirituall union ; but that it is a trust and confidence in christ for salvation , joyned with obedience to christs precepts : or ( to speak plainly ) a confidence that christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation if we rely on him and obey his counsels . whether the three propositions set down in this errour , be rightly gathered from the words alleaged by m r walker out of socinus or no , i leave to other mens judgement . but whatsoever socinus held , i have nothing to do with any of these propositions . onely of the first i say , that the perswasion , whereof i speak in the place he bringeth , is that particular assurance that every man ( as some define faith ) must have to justification ; viz. that his sinnes are forgiven in christ : whereas faith ( being the condition required on our part ) must go before justification , at least in nature . but this perswasion followeth it , and is bred in us by the spirit of god after we believe and are justified . for it is given to us , being already adopted sons , gal. 4.5 . and adoption is a prerogative vouchsafed us upon our believing , john 1.12 . therefore i agree not with socinus in this fifth errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the sixth errour is , that christs whole obedience and righteousnesse serve first and immediately for himself to bring him into favour and authority with god ; and secondly , onely for us : not that it might be communicated to us in him , to make us truly and formally righteous ; but onely that it might serve for our use , in that it maketh him gracious with god , and so both able to obtain , that faith might be accepted for righteousnesse and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . the words you alledge out of socinus prove no more ( at the most ) but the first point of this errour , that christs whole obedience and righteousnesse serve first and immediately for himself , to bring him into favour and authority with god. there is nothing in this sixth errour that toucheth me . all that i say , in the former place alledged by m r walker , is no more but this ; that whatsoever maketh christ beloved of god is some cause of gods love to us who are beloved in and for him , ephes . 1.3 , 4 , 6. now among other things for which christ is beloved , his holinesse and obedience have no mean place . whereupon it followeth that they may be reckoned in the number of those causes that make us beloved of god in and for his sonne our saviour jesus christ , treat . of justific . of a sinner , in explic . of the definit . of reconcil . in the latter i say , that we are not accounted to be formally righteous , by having fulfilled the law and satisfied the justice of god in christ . and yet i acknowledge that we are ( for his obedience ) accepted of god as righteous no lesse then if we had indeed performed those things . and this was determined in the first errour to be neither heresie nor blasphemy . therefore i agree not with socinus in this sixth errour , but am unjustly charged to be guilty of heresie and blasphemy , for holding one and the same opinion with him in all points in the doctrine of justification . the seventh errour is , that christ did not satisfie the justice of god for us in such sort that we may be said ( when we truly believe ) to have satisfied the justice of god and his wrath in him : and that god ( of his mercy ) without christs satisfaction made ours , doth pardon our sinnes , and justifie and redeem us . socinus denieth all satisfaction by christ , not onely with limitation ( as you propound it in this seventh errour ) but absolutely , as appeared in mine answer to the first errour : and accordingly he maintaineth that we are pardoned , justified , and redeemed without any satisfaction made by a true price paid to god the father by our saviour christ for us . but i acknowledge and professe that christ hath made satisfaction for us , by paying a true price to god his father for us : and that god doth not pardon us but for and in respect of that payment made for us . in the places alledged out of my writings i say no more , but that we cannot be held to have satisfied the wrath of god in christ , and withall to be truly and properly pardoned . if we have been punished , how are we pardoned ? if we be pardoned , we have not been punished . christ hath been punished for us ; we are pardoned for his punishment , esa . 53.5 . therefore i agree not with socinus in this seventh errour , and ( having cleared my self of agreeing with him in any of the seven ) am unjustly charged by m r walker to be guilty of heresie and blasphemy for holding one and the same opinion with socinus in all points in the doctrine of justification . the issue . thus have you both m r walker's charge and evidence , and m r wotton's answer in his own defence thereunto . you exspect now ( i suppose ) in the next place to heare what the issue of it was . upon the delivery in therefore and view of both compared together , there was by word of mouth further debating of the severall points at large , as well between m r walker and m r wotton , as by the parties nominated on either side among themselves . who albeit they agreed not with m r wotton in all particulars ; and in some things then debated were not all of one mind , as in that question occasioned by m r wotton's answer to one branch of the last article , to wit , whether in the work of redemption the faithfull be considered as one with christ , or no : or in plainer terms , whether our insition into christ in the order of nature be deemed to precede the work of our redemption , or the work of our redemption in the order of nature to go before it : concerning which , being somewhat a nice subtiltie , they were divided ; some holding the one part , and some the other : yet so farre were they from condemning m r wotton as guilty of heresie and blasphemie in the points above mentioned , as that they professed divers of them , and that some of m r walker's own choice , no one denying or opposing the rest therein , to have oft taught some of them , namely the second , to wit , that faith is a condition appointed by god to be performed on our part for obtaining justification : which yet m r walker affirmed to be a most dangerous errour . in conclusion , it was without further question or contradiction of any of the whole eight then present , as well the nominated by the one as those assigned by the other , with unanimous consent generally resolved and pronounced , that there appeared not to them either heresie or blasphemy in ought that m r wotton was by m r walker convinced to have delivered or maintained . which m r wotton requiring further to be testified under their hands , albeit m r walker , perceiving it to be deemed equall and meet , began to storm and flie out , and demanded of them , whether they would take upon them to determine heresie ; whereunto such answer was returned as was fit : yet it was accordingly ( as of right it ought ) yielded unto . the writing by all the eight then present subscribed , being committed to the custodie of d r bayly , upon promise by him made to deliver it to m r wotton , when it should by two of the parties , one of either side nominated , be demanded of him in his behalf . now howsoever the doctour afterward upon some pretences refused to deliver it as he had promised to do , whether pressed by m r walker to detain it or no , i wot not , himself best knoweth : yet for the truth of this issue , as it hath here been related in the behalf of m r wotton , it will plainly appear by the attestation of two of those of m r walkers party yet surviving ( for a third is deceased , and the fourth was absent at the meeting that concluded all ) in the very terms ensuing , written with one of their hands , and subscribed by them both . we whose names are under-written do testifie , that the eight ministers at the hearing of the foresaid points in controversie betwixt m r wotton and m r walker , and continuing till the end of that meeting ( though in every part they assented not to every of those positions ) under their hands witnessed , that they found neither heresie nor blasphemie in any of them , or to the like purpose . john downame . william gough thus have you faithfully related , upon ground of proof undeniable , the carriage of the businesse between m r walker , and m r wotton , and the issue of the same . you have m r walker's charge and challenge , together with the evidence produced and given in by him to make his charge good : you have m r wotton's defence in way of answer thereunto : and you have the verdict and sentence of select parties appealed to by joynt consent , delivered upon diligent view and due hearing both of the one and the other ; who all say in effect , that m r wotton did sufficiently clear himself from those foul imputations of heresie and blasphemie , that m r walker then charged him with ; and that m r walker failed in making good that his charge then , which with so much vehemency and virulency he reneweth now against him , yoking him with peter abeilard , and with servetus and socinus , as agreeing with them in such damnable and detestable dotages as they held and maintained , and for which they were condemned as blasphemous hereticks . the iniquitie whereof , though it may sufficiently appear by what hath already been related ; yet that the reader may the better judge how equally these persons are here yoked together , it will not be amisse ( though the matter be but unsavoury ) to acquaint him with some generall and principall heads of those points , that abeilardus , servetus , and socinus stand charged with . peter abeilard , or balard ( for a of his name they agree not ) whom b some affirm to have been one of the first fathers of the school-men , and first founders of school-divinitie ( for c peter lombard , say they , took from him ) is by bernard d charged , to have savoured of arius in the doctrine of the trinitie ; of pelagius , in the doctrine of grace ; of nestorius concerning the person of christ : to have held e christ to be no true redeemer of us , nor to have reconciled us to god by his death : but to have been an exemplary saviour ; that is , such an one as by his life and death , pietie and charitie , obedience and patience , chalketh us out the way to heaven : and to have broached in his books f a number of sacrilegious errours concerning the soul of christ ; his descent into hell ; the power of binding and loosing ; g the sacraments of the church , and by name that of the altar ; of originall sinne ; of concupiscence ; of sinnes of delight , infirmitie , and ignorance ; of sinne in work and sinne in will. but he telleth us not what they were . now whether bernard charge him truly herein or no ( which for divers causes may be justly questioned ; and the rather for that abeilard in h his apologie flatly denieth , that he ever wrote taught or once thought the most of those points that bernard fasteneth upon him , and for that i bernard's reports concerning others of those times , some whereof were his scholars , are not unjustly suspected ) it is not much materiall to our purpose ; the rather for that the charge granted to be true , the more pestilent and blasphemous his errours are found to be , the greater inequalitie will appear in the collation , unlesse the parties collated can be proved to have maintained opinions as pestilent and as blasphemous as his . but for servetus and socinus , the other two , what they held , we have records of sufficient credit . for servetus , ( from whom m r walker borroweth onely one small snip , wherewith to piece up his parallel ) whether his works be extant or no , i wot not ; and the better it is , if they be not . but what he taught and maintained , we have taken out of his writings , from m r calvine's relation , together with an ample refutation of them adjoyned thereunto . his chief assertions , among a vast heap of other absurd , prodigious and blasphemous ones , are these : that a there is no such trinitie of persons in the deitie , as is commonly maintained ; where he brandeth the orthodox tenet and the abettours of it with most hideous terms raked up from hel it self , and too vile to be related , and fasteneth many uncouth and fantasticall conceits full of impietie and blasphemie upon the names given in scripture to the second and third persons . that b god in the beginning of the world produced the word and the spirit : and began then as a person to appear in three uncreated elements and communicated of his essence unto all that he then made . that c this word being the face and image of god , is said then to have been begotten , because god then began to breed it , but stayed for a woman to bear it , untill the virgin mary was ; that d then christ was conceived in her womb , of the seed of the word and the substance of the spirit : so that the word was then first turned into flesh , and then that flesh by the spirit wholly turned into the essence of the deitie ; e and that christ hath now a spirituall body , that filleth heaven and earth . that f the spirit is a kind of gentle breath , which at first proceeded from the word , consisting partly of the essence of god , and partly of a created power : which g having moved in the creation on the face of the waters , and there finding no rest , retired again to heaven , and there stayed , till at the baptisme of christ it came down again . that h man is said to be made after gods image , because the very essence of god is in every man from his originall , and that not in the soul onely but in the body ; and that though the devil have by a kind of carnall copulation got into , and possessed himself of the body , yet that the divine essence remaineth still in the soul : which notwithstanding it is by sinne become mortall , and is breathed out into the aire , yet in the regenerate by means of the spirit it becometh consubstantiall and coeternall with god. that i christ should have come to carie men to heaven , albeit adam had never fallen ; and that the tree of knowledge of good and evil was a figure of christ , whom adam over-hastily desiring to tast of threw himself and his posteritie into perdition . that k none are guilty of mortall sinne , till they be twenty yeare old ; because they have no knowledge of good or evil till then ; l nor are therefore till then to be catechised : m nor any to be baptized , till they be thirty years old ; because of that age the first adam was created , and at that age the second adam was baptized . that n before christs coming the angels onely , not god , were worshipped : o nor were any regenerate by the spirit : p nor did their faith regard any more then terrestriall good things ; save that some few by apropheticall spirit might aloof off have some smatch of spirituall things . that q from the beginning , as well gentiles as jews , that lived well according to natures guidance , were thereby justified ; and without faith of christ shall thereby at the last day attain to life eternall . that r the law was given onely for a time ; and ſ that men were then saved by the observation of it ; which was then observed , when men did what they could , who might therefore glorie then in their works , being justified wholly by them : but t that men are not now to be scared with it . that u faith is nothing else but to believe christ to be the sonne of god : and v to justifie , nothing , but to make a man righteous , who was sinfull before : and that x we are now justified , partly by faith , and partly by works . that z on gods part there is no promise required unto justification : nor doth faith depend upon any promise of god , or hath any respect thereunto : in regard whereof * he scoffeth at those that build their faith upon gods promises , or that mention them in their prayers . that a there is a perfect puritie in every holy action ; and such as may endure even the extreme rigour of gods justice . that b abraham was indeed justified by works : howbeit , that his believing is first said to be imputed to him for righteousnesse , and he said to be just for one act of faith ; ( the place by m r walker produced ) as if a prince out of his favour regarding his souldiers mind and good will , would be pleased to accept the good endeavour for the thing fully performed : and so abraham was therefore by god deemed just , because by his believing it appeared that he stood well affected to acquire a commendation of righteousnesse by his good works . which is all , saith calvine , that he ascribeth unto faith , either in us , or in him . c whose faith , also he saith , as of others before christ was no true faith but a figure of true faith , and the righteousnesse imputed to him no spirituall but a carnall righteousnesse , and insufficient ; not a truth , but a shadow ; and the imputation of it but a type of the great grace of christ to us . and thus much , if not too much , of servetus his blasphemous and prodigious dreams and dotages : for i have raked overlong in this filthy sinck , in this stincking puddle , which till upon this occasion i never pried or peered into before , nor , it may be , should ever have done but for it . socinus remaineth , whose positions what they were , may appear by his writings yet extant , and in the hands of too many ; by means whereof it is to be feared that they do the more hurt . the principall of his tenets , though not so prodigious as those of servetus , yet blasphemous and vile enough , are these : he denieth not d christs deity and eternity onely , with e arrius ; but f his existence at all also before he was conceived by the virgin mary , with g photinus ; and so maketh him h a mere man. he denieth christ to have been i a redeemer , or to have wrought any redemption , or to have paid any price or ransome unto god for us , truly and properly so termed ; or that k by his sufferings any satisfaction at all was made unto god for our sinnes ; or that l god is thereby reconciled unto us ; or that m thereby he merited ought from god either for himself or for us . that n he is therefore onely called a saviour , and is said to save , partly o because he teacheth us by his doctrine , and p sheweth us by his practice the way to life eternall , and q confirmeth the same to us by the miracles that he wrought , and r by his dying and rising again from the dead ; and partly , ſ because he hath power given him by god to make the same good unto all that believe in him : that t to believe in him is nothing else but to obey him , or to keep his precepts under hope of eternall life thereby to be obtained ; and that this is the very u form and essence of justifying faith ; and that x for so doing a man is justified and accepted to life eternall ; and that y it is therefore in our power by our good works to attain thereunto . this is the summe of his doctrine concerning mans justification and salvation ; wherein also i am the briefer , because much of it hath been laid down before . now whether m r wotton or m r godwin do conspire and concurre with peter abeilard , servetus and socinus in these their blasphemous dotages , and are therefore justly yoked with them by m r walker or no ( it concerneth not me ) let others try and determine . but for m r wotton his own defence of himself herein , and the censure of others by m r walker himself appealed to , a which he cannot therefore in equity go from , i have faithfully delivered ; being confirmed by the attestation of those whom he cannot except against , being men of his own choise , and of sufficient credit and good esteem otherwise . and as for m r godwin , to me a mere stranger in regard of any acquaintance , one whom i never heard or saw to my knowledge , save once of late occasionally at the funerall of a friend , nor know certainly what he holdeth or hath taught , i say no more , but as they sometime of their sonne , b aetatem habet , he is old enough , and ( for ought i know ) able enough to answer for himself : and he surviveth yet so to do if he see good . but whether peter abeilard ever moved this question which m r walker saith he was the first mover of , to wit , whether faith , or the righteousnesse of christ be imputed in the act of justification , is to me a great question . and m r walker's reading herein ( as , i confesse , it may well be ) is better then mine , if he can shew where either he did ever handle it , or is reported so to have done . nor do i find in all m r calvines large relation and refutation of servetus his blasphemies , where ever he propounded or maintained any question in such terms , as this by m r walker is here conceived in . for socinus , it is true , that in prosecution of his discourses , wherein he laboureth to prove christ to be such a saviour onely as was out of him before described , he is inforced to acknowledge , that faith , such as he meaneth , that is , obedience to christs commandments doth justifie , without relation to ought done or suffered by christ , any satisfaction made by him , or merit of his ; neither of which he acknowledgeth : and the like may be deduced from what servetus held , ( though his assertions , as calvine also well observeth , are found oft to enterfere , and to crosse one another ) and from that also that abeilard is by bernard charged to have held . but if m r walker will father this upon him concerning the deniall of the imputation of christs righteousnesse , because from his positions it may be deduced , he might have risen a great deal higher , and have fetched in simon magus , ebion , cerinthus , marcion , manes , and a whole rabble of old hereticks ( and out of the ancient stories of the church made a list as large almost as his book is long ) from whose pestilent positions the same might as well be deduced , as from those things that abeilardus and servetus maintained . again , neither is this sufficient to prove a point to be hereticall and blasphemous , because it may be deduced from assertions of that nature : for if we shall condemn as hereticall and blasphemous , whatsoever by necessary consequence may be extracted from those dotages that some blasphemous hereticks have held , the like censure may then , yea must then be passed upon many orthodox tenets , in the negative especially , maintained by us against the church of rome , since that they follow necessarily from those grounds that by such hereticks have been held . for example : that christs body is not really present in the sacrament , nor is sacrificed and offered up to god in the masse , doth necessarily follow from the opinion of c eutyches and others , who maintained the humane nature of christ to be swallowed up into his godhead ; from the dotages of d simon , e saturn , f basilides , and many more , who held that he never suffered at all ; of g apelles , who held that his body was dissolved into the foure elements ; of h seleucus , i manes , k and hermes , that held it fastened to the starres , or lodged in the sunne : that there is no purgatory , nor use of invocation of saints , or of singing masses for souls deceased , followeth necessarily from the opinion of l the sadduces that held no spirits , and from the m psychopannychites dream of the souls sleeping till the last day ; which in effect therefore , the sequestration of them at least from the divine presence till then , that chamaelion spalatensis n pretended the rather to maintain , because by it those popish errours would be easily and evidently overthrown . for who is so meanly versed in the art of reasoning as not to know , that o the clearest truths may be deduced from the grossest falshoods that may be . as , grant a stone to have life , and a man to be a stone , and it will thence follow , that a man hath life . and yet were it absurd from hence to conclude , that whosoever holdeth the latter must needs either concurre in judgement with those that should maintain the former ; or hold any falshood , much lesse any absurdity , though those positions that inferre it be both false and absurd . and let m r walker consider this calmly and seriously with himself : he hath put down this in his parallel for an hereticall and blasphemous assertion , that faith [ in christ ] ( for so he must needs mean ) is a condition appointed by god to be performed on our parts for the obtaining of justification . now should any man hereupon enter an action against m r walker , accusing him as guilty of judaisme , paganisme and mahumetanisme , would he not , think we , make grievous complaint , yea with open mouth cry out and exclaim of extreme injury done him ? yet is it as clear as the light at noon-day , that whosoever shall deny faith in christ to be a condition appointed by god to be performed on mans part for the obtaining of justification , shall have all jews , paganes , and mahumetanes concurring therein with him , as in a point naturally flowing and necessarily following from what they hold . to go yet a step further ; suppose a man do concurre with such hereticks as have been spoken of in some point , be it a truth or an errour that is held and maintained by them , will it thence follow that he consenteth to them and agreeth with them in all things , or in such blasphemous opinions as they otherwise hold ? and here m r walker's candour may well a little be questioned . to prove m r wotton to hold one and the same opinion with servetus in all points concerning the doctrine of justification , he produceth onely this one saying of servetus , for one act of faith was abraham righteous . whether he have proved m r wotton to have said the same or no , is not now materiall , and i leave it to be judged by what himself hath spoken for his own defence in way of answer thereunto . but should a man , putting in a crosse interrogatorie , demand of m r walker whether he hold that christ hath fulfilled the law for us or no ? i doubt not but he would answer in the affirmative , that he hath . and the very same thing in the very same words is found by calvin related out of servetus , a the carnall people , saith he , might glory in their deeds , but we may not but in the crosse of our lord jesus christ : b we may onely relate the facts of christ , who hath wrought all our works for us , by fulfilling the law for us when we could not do it our selves . yet i suppose m r walker would take it in very ill part , and well he might , if any should thence conclude , that m r walker therefore doth in all points hold one and the same opinion with servetus concerning the doctrine of justification . again for socinus ; he maintaineth , that c to justifie is a term of judicature ; that , d it signifieth not to make a man inherently righteous , or to infuse righteousnesse into him ; but e to deem him , repute him , pronounce him righteous ; that f they do amisse that confound justification and sanctification , the one with the other ; that g that faith whereby we are justified is not a bare belief or assent unto the truth of gods word ; that h neither faith , i nor works , believing in christ , or obeying him , are the meritorious causes of justification ; or k do or can , in regard of any worthin them , merit ought at gods hands : l nor doth faith it self justifie by any force of its own . and all these points do our writers generally maintain against the papists ; yet never , that i know , was any papist so shamelesse ( and yet shamelesse enough are they ) as to condemn them therefore for socinian hereticks , or to charge them to agree with socinus and his followers in all points concerning the doctrine of justification . again it is by socinus held and maintained , that m justification consists in remission of sinnes , which for my part i deem erroneous , and suppose that elsewhere i have evidently shewed it so to be ; howbeit n calvine , o beza , p olevian , q ursine , r zanchie , ſ piscator , t pareus , u musculus , x bullinger , y fox , and divers others of great note and name , yea z whole synods of ours are found so to say ; and yet were these men never yet , that i ever heard or read , for so saying condemned as hereticks , much lesse as blasphemous hereticks , but had in high esteem , as their worth , parts and works well deserved , by those that therein dissented from them . i will adde but one instance more , socinus in the very entrance into his treatise of christ the saviour affirmeth , that a god might if he had pleased , without breach of his justice , have pardoned mans sinne freely , without any satisfaction required : and the same he b after again presseth and prosecuteth in his ensuing discourses . whether this be an errour or no , i stand not now to discusse . c vorstius herein concurred with socinus ; and d is for the same reproved by tossanus ; grotius likewise for e affirming the same is f taxed by ravenspergerus ; g defended by vossius , who citeth divines not a few , both old and new , saying the same : and it is maintained , to passe by all others , by h calvine , i musculus , k zanchie , l grineus , faius , m casman , n tilenus , o franzius , p smiglesius , and our reverend d r q twisse ; yet i am perswaded that no wise or discreet man at least will hence conclude any of these to be therefore socinian hereticks . and m r walker might do well to be better advised before he charge his christian brethren and fellow-labourers in the work of gods ministerie , with these odious imputations of heresie and blasphemie , ( then which what can be more hainous , more hideous , being taints of the deepest die ? ) upon such weak and unjustifiable grounds as these are . to conclude , if any shall demand of me why i have undertaken this office ( which from some , i know , i shall have small thanks for ) and why i thrust my finger needlessely into the fire ? the answer is ready from what already hath been said ; i am the onely surviver for ought i know ( for whether m r hicks be still living or no , i am not certain ) of those that were on m r wotton's part entrusted and employed in this businesse , and i could not therefore do lesse for so worthy a servant of god , and mine ancient acquaintance ; whom i alwayes reverenced while he lived as a man deserving singular respect for his pietie and learning , and zeal for gods cause , which r his works left behind him do sufficiently manifest , and will testifie to ensuing posteritie , and both do and shall still honour deservedly the memorie of him now deceased ; and at rest , i doubt not , with the lord , enjoying the reward of his religious pains taken in his masters work ; then to testifie what i then heard and saw , was a party in , and subscribed to with others ; and to second the pious intents of his sonne , who treadeth carefully in his fathers commendable steps , desirous to publish what in his fathers papers he found for the vindicating of his postumous name and reputation , as dear unto him as his own , with this preface and postscript adjoyned thereunto . i say no more , but wish onely veritatem cum charitate , that truth may with charitie be pursued on all parts . so grant , good lord , for thy christs sake , now and ever . amen . finis . notes, typically marginal, from the original text notes for div a67122-e120 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , homer . od. χ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de serae numin . vindict . notes for div a67122-e290 the occasion . mr walkers charge his challenge . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mortuum etiam haud sustineo amicum prodere , eurip. apud dion . prus . orat . 37 * heb. 11.4 . notes for div a67122-e2750 charge . errour 1. answer . errour 2. answer . errour 3. answer . errour 4. answer . errour 5. answer . errour 6. answer . errour 7. answer . notes for div a67122-e4440 a fr. amboesius in praefat. apol . pro petr. ab. b beatus rhenan . ad tertull. calce admonit . ad lect. c joannes cornub. apud quercetan . in notis ad abeilard . d bern. ep . 192. e idem ep . 190. f idem ep. 188. g idem ep. 193. h abeilardus in apologia operibus praefixa : & epistolarum l. 2. ep . 20. et in apolog. altera apud berengarium ejusdem discipulum ep . 17. contra bern. p. 308. i legantur bernardi epist . 195 , 196 , 240. & in cant. serm . 55 , & 56. sed & illyric . catalog . test. verit. lib. 15. p. 1531. a calv. in relat . & refut . error . servet . artic . 1. p. 607. col . 2. b ibid. 657. col . 2. c ibid. d ibid. p. 658. c. 1. e ibid. p. 657. c. 1. f ibid. p. 658. c. 1. g ibid. p. 656. c. 2. h ibid. p. 609. c. 1. art . 29. & pag. 658. c. 1. i ibid. p. 657. c. 1. k pag. 609. c. 2. art . 37. & p. 547. c. 1. l pag. 650. c. 2. m pag. 649. c. 2. n pag. 658. c. 1. o pag. 657. c. 2. p pag. 658. c. 1. q pag. 658. c. 2. r pag. 652. c. 2. ſ pag. 655. c. 1. t pag. 652. c. 2. u pag. 658. c. 2. v pag. 656. c. 1. x pag. 658. c. 2. z pag. 653. c. 1. * pag. 654. c. 2. a pag. 651. c. 2. & 654. c. 1. b pag. 655. c. 2. c pag. 655. c. 2. & p. 658. c. 1. d socin . in evang. joan . c. 1. v. 1. p. 4 , 5. e epiphan . haer . 69. & aug. haer . 49. f socin . in joan. 1.1 . p. 7. & ad cuteni object . art . 8. g epiphan . haer . 71. & aug. haer . 44 h socin . in joan. 1.14 . p. 35 , 36. i socin . de christo servatore l. 2. c. 1. & 2. per totum . k ibid. l. 1. c. 1. p. 145 & l. 3. c. 2. p. 317 , & 321. l ibid. l. 1. c. 7. p. 76. & l. 2. c. 2. p. 120. & de offic. christ art . 38 , 39. m de christ . servat . l. 3. c. 5. & de justificat . synop . 1 p 4. n de christ. serv. l. 1. c. 1. initio . o de christ . serv. l. 1. c. 2. de offic. christ . art . 5. ad object cuteni , art . 9. p ad cuteni object . art . 14. q de christ . serv. l. 1. c. 3. de offic. christ . art . 35. r de offic. christ. art . 36 , 37. & de christ. serv. l. 1. c. 5. ſ de christ. serv. l. 1. c. 6. & de offic . christ art . 45. t de christ. serv. l. 4. c. 11. de offic. christ. art . 42. ad cuteni object . art . 17. u de fide & oper . ad q. ● p. 58. & ad q. 3. p. 60. ● in notis a● dial. n. n n. 16. x de christ . serv. l. 4. c. ● p. 462. c. 2. & p. 463. c. y de fide & oper . ad q. p. 62. a a sente●tia ex co● promisso aditi appelari non posse , saep● rescriptu● est . anto● imp. cod. l. tit . 55. leg . a sententi● arbitri pa●tium volu●tate electi non appellatur , jo. al. dicaeolog● l. 3. c. 55. n. 15. ab electis judicibus appell●re non putamus lic●re , b●rn . ap 180. b john 9. c aug. haer . ●2 . d aug. haer . e epiphan . haer . 23. f idem haer . 24. & aug haer . 4. g epiph. haer 44. & aug. haer . 23. h aug. haer . 59. i aug. ibid. k epiph. haer . 66. l act. 23.8 . m calv. ad● psychopann● n in concio●ne coram jacobo roge . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist . topi● l. 8. c. 4. ex falsis fa● sum , verúm que aliquando sequetur . ex veris poterit nil nisi vera sequi a carnali populo licuit in suis factis gloriari , nobis autem non licet nisi in cruce d. n. j. c. b solùm licet nobis christi facta narrare , qui omnia opera pro nobis operatus est , & legem implendo pro nobis , cùm non possemus id praestare , servet . l. 2. de leg. & evang . apud calv. p. 655. col . 1. c est verbum hoe justificationis juridicum , in quo jure nemo justus efficitur , sed pronunciatur , socin . de justif . fragm . sect . 1. p. 45. d in hac disputatione non significat justum facere , idem ibid. e justificari nihil aliud est , quàm pro justis haberi , de justif . synops . 1. p. 6. justificat , i. justos pronunciat , de justif . thes . 4. p. 9. certissimum est justificationem in sacris literis aliud nihil significare quàm justum pronunciare , & pro justo habere , idem in notis ad dial. n. n. n. 18. & n. 55. f autore dialogi saepius notat , quia justificationem cum vitae sanctimonia sive justitia & sanctitate , quâ quis praeditus est , confundit , num. 1. n. 18. & n. 31. & n. 46. & n. 55. & n. 59. g credere jesum revera esse christum dei filium , &c. non est revera ea fides , quae nos deo ad vitam aeternam gratos efficit , de fide & oper . quaest . 1. p. 55. neutrum horum , credere jesum esse messiam , et verbis ejus fidem adhibere , est fides illa quâ revera justificamur , ibid. q. 2. p. 57.58 . fides , quâ credimus dei promissa esse vera , non est revera ea fides quâ justificamur , in notis ad dial. n. 16. h fides , sive obedientia quam christo praestamus , nec efficiens nec meritoria causa est justificationis atque aeternae salutis , nec eam per se meretur . de justif . thes . 5. & ad cuteni object . art . 8. & de fide & oper . q. 4. p. 62. credere vera esse quae deus vel christus dixit , non est fides quâ justificamur . de christ. serv. 1.4 . c. 11. p. 554. c. 1. & p. 558. c. 2. i ex merito ipsorum operum nequaquam justificamur , de justif . thes . 5. non sunt meritoria , & suā vi hominem justificantia , de justif . fragm , sect . 7. p. 50. k nulla esse opera , quae tanti sint , ut propter ipsorum meritum justificari possimus , de justif . fragm . sect . 7. p. 48. l fides in christum non propriâ vi justificat , de christo servas . l. 4. c. 11. p. 560. c. 1. m formalis justificatio nostra coram deo fuit & semper erit remissio peccatorum nostrorum , socin . de fide & oper . q. 1. p. 56. justificatio nostra nihil aliud reipsâ est , quàm peccatorum deletio , ibid . q. 3. p. 60. n justitiam paulo nihil esse , quàm remissionē peccatorum calvin . in rom. 4.6 . o posira est omnis justificatio in in remissione peccatorum , beza de coena dom. p. 175. p justificatio consistit in gratuita remissione peocatorum , olev . in rom. 4.6 . q idem sunt justificatio & remissio peccatorum , ursin . explic . catech . q. 60. sect . 3. r idem sunt , remissionem peccatorum consequi , & justificari , zanch. miscel . l. 2. de remiss . pecc . thes . 10. p. 329. ſ justitia imputata nihil est aliud quàm remissio peccatorum , piscat . thes . vol. 1. loc . 15. thes . 14. t consistit in remissione , tectione , non-imputatione peccatorum : haec est ejus forma privativa & positiva , pareus in rom. 46. observ . 2. deus proprié justificat , cúm absolvit gratìs , remittens peccata propter meritum christi , ibid. ad v. 5. obs . 3. justificationis causa formalis est remissio peccatorum , idem cont . bellarm. de justif . l. 2. c. 1. p. 365. u justificatio nihil est aliud quàm remissio peccatorum parta per sanguinem christi , muscul . in joan. 3.18 . x quid aliud est justificatio quàm peccatorum remissio ? bullinger . in rom. 4.8 . y justificatio constat propriè peccatorum remissione , fox de christ . gratìs justif . l. 3. p. 383. z credimus totam nostram justitiam positam esse in peccatorum nostrorum remissione , confess . gallicanâ , art . 18. credimus peccatorum nostrorum remissione unicâ totam nostram justitiam coram deo contineri , confess . belgicâ , art . 23. a potest deus de suo jure , quantum velit , dimittere , socin . de christo serv. l. 1. c. 1. p. 4. c. 2. sicut potuisset homines , licèt peccantes , morti aeternae non mancipare , sic ex illius imperio eximere , & quidem jure , suâ solâ voluntate potest , ibid. pag. 5. c. 1. b potuit deus peccata nobis jure ignoscere , nullâ à quoquam pro ipsis verâ satisfactione acceptâ , ibid. lib. 3. cap. 1. pag. 306. cap. 1. & pag. 309. cap. 1. c in scripto poster . ad tossanum . d in rescript . ad vorstium . e de satisfactione christi adv . socin . c. 3. f in judicio de grotii libr. g. 2. p. 2. & g. 3. g in respons . ad judic . ravensp . cap. 28. h poterat nos deus verbo aut nutu redimere , nisi aliter nostrâ causâ visum est , calv. in joan . 15.13 . i si sic justus est deus , ut sine detrimento justitiae suae misericors esse nequeat ; si sic , inquam , justitiae suae obstrictus est , ut non liceat ipsi , quorum vult misereri & à peccatis absolvere teos , quod tamen permultos sibi principes & magistratus liberè permittere videmus , consequitur , non tantum illi potestatis esse in ipsius creaturas , quantum est homini in suos subditos , quâ re quid potest magìs impium cogitari ? muscul . in loc. commun . de justif . c. 3. k deus servare nos poterat solo suo imperio , peccata simpliciter ex sua misericordia condonando , zanch. de incarnat . christ . l. 2. c. 3. quest . 1. l though it be not lawfull for a man to justifie the wicked , yet god may do it , that is above all law : and the reason is , because god hath right and power to forgive sinnes , because they are committed chiefly against him . grineus and faius , willet on rom. 4.5 . quest . 14. n. 2. m concedimus justitiam punientem peccata , & misericordiam ea condonantem , utramque esse liberrimae dei voluntatis effectum , casman . anti-socin . part . 2. c. 1. n restituere five recreare hominem non minùs liberum deo fuit , quàm creare : peccatum . solo imperio tanquam nubem tollere poterat , tilen . disput . de incarn . fil . dei. o potuisset omnino deus primos parentes & omnes homines ex mortis imperio eximere & in gratiam recipere , solâ voluntate citra mediatoris satisfactionem ullam , nisi priùs & antè protulisset decretum suum comminatorium , franz . disp . de sacrif . 14. thes . 63. p utrumque deus potuit , & absque ulla satisfactione , & cum satisfactione peccata nobis remittere : de facto tamen eligit hoc posterius , smigles . de satisfact . christ. adv . smalcium cap. 11. q sine dubio potuit deus , si sic ei visum fuisset , adae peccatum , aut ipsi condonare , aut in ipso tantùm ulcisci , posterísque omnibus gratiam salutarem , eo neutiquam obstante , liberè gratificari , twiss . in vindiciis gratiae , potest . ac provid . dei. de praedest . lib. 1. part . 1. sect . 4. digress . 4. cap. 3. pag. 39. col . 2. r an answer to a popish pamphlet , or articles tending to prove the protestants religion to consist of palpable absurdities and notorious errours . a triall of the romish clergies title to the church against a. d. a defence of mr perkins his reformed catholick , against w b. runne from rome , of the necessitie of departure from the church of rome . sermons on part of the first chapter of s. johns gospel . de reconciliatione peccatoris libri 4. declaration of generall corruption of religion, scripture and all learning; wrought by d. bilson while he breedeth a new opinion, that our lord went from paradiseto [sic] gehenna, to triumph over the devills. to the most reverend father in god iohn wm. doct. in divinitie, and metropolitan of england. by hugh broughton. broughton, hugh, 1549-1612. 1603 approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16965 stc 3855 estc s106763 99842473 99842473 7129 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase 1, no. a16965) transcribed from: (early english books online ; image set 7129) images scanned from microfilm: (early english books, 1475-1640 ; 656:14) declaration of generall corruption of religion, scripture and all learning; wrought by d. bilson while he breedeth a new opinion, that our lord went from paradiseto [sic] gehenna, to triumph over the devills. to the most reverend father in god iohn wm. doct. in divinitie, and metropolitan of england. by hugh broughton. broughton, hugh, 1549-1612. [8] p. printed by richard schilders], [middelburg : 1603. an attack on thomas bilson. printer's name and place of publication from stc. signatures: [a]⁴. reproduction of the original in emmanuel college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616 -controversial literature. jesus christ -descent into hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion declaration of generall corruption of religion , scripture and all learning ; wrought by d. bilson . while he breedeth a new opinion , that our lord went from paradise to gehenna , to triumph ever the devills . to the most reverend father in god ionn w● . doct. in divinitie , and metropolitan of england . by hvgh brovghton ▪ 1603. declaration of generall corruption , of religion , scripture , and all learning ; wrought by d. bilson . &c. doctor bilson , inventing a new opinion that our lord descended from paradise to gehenna , to triumph over the devils , troubled all religion and learned writers . in religion thus he missed . wee beleeve that devils are yet in this world ; and the scriptures assure vs of that , wherefore it where most ridiculous to feigne a iourney to devils thether , where they were not . if some were , as carriers of soules , yet not as tormented , and dwellers there before the time . againe , gehenna were an holy place , if the altar which sanctifieth all that it toucheth went thither . but none may so thinke . and devils in this world knew christ to be the holy one of god , and tremble . and no neede know we why he should goe to gehenna for them , and god telleth all that we may know . besides , soules in hades holie and contrarie know all the others case , as men here that haue but a great ditch betwixt them : and they are much deceaved who thinke hell to be in this world , lowe in the earth . before gods throne the wicked are tormented for euer and euer . so both sides knowe one the others case : that without comming to them , they see what is done . and our lord would not haue taught vs , ( luc. 16. ) that none can passe from one sort to the other , if he had bene to take that iourney . the bible taught no such dream . therefore it is but a dreame . and thus religion is disturbed . scriptures d. bilson brings three , as hauing no more ; the 16. psal . which is thus : thou wilt not leaue my vitall soule to death , and , by a consequent , neyther my body in ayer , or graue : nor my soule among soules till the bodie see corruption . so the generall consent of ebrews sake the wordes . yet hee would thus translate all : thou wilt not forsake my soule in hell. the nipper of others , as arrogant in ebrewe studies , shal bee told that hee hath missed foure times in foure wordes . hebrews shall iudge ; and for the 70. all greekes , the rare fathers . the second scripture that he durst adventure vpon , is this : him god raysed vp losing the sores of death . saint peter spake to sadduces , that would not heare of soule , spirit , and hell. and that the sores that made the soule leaue the body were by gods power disannulled , and it receaued the soule and life : and therin christ brake for vs the bandes of death . d. bilson would haue death the second death , and that our lordes soule had the second death . you know full well that his soule shall haue the second death for ever and ever , vnlesse he reuoke this blasphemie . it is great pitie that d. bilson consulted not with others before such wordes fled through the hedge of his teeth . higher blasphemies neuer were vttered . the third and last text of all that he durst trust , is cleane contrarie to his purpose , shewing the plain effect of the ghospell . say not in thy harte who can go vp to heauen , to bring christ down ? or who can go to the deepe to bring christ from the dead ? but if thou beleeue that jesus is lord , and that god raysed him from death , thou salt be saved . the incarnation and resurrection , both made plaine , are by . st. paul the heads of doubt among iewës . but d. bilson dreameth of a hell here . chrysostome and oecumenius would haue taught him better . and these most holy scriptures , the ioy of our soules , hath he most grievously corrupted . endles be the faultes in this marring of scripture , and no time would serue to write them . moses now by him , hath not all religion . for he could not father vpon him this doctrine of going from paradise to hell. so neither all the prophets volumes . and david once only ( and in a sence neuer known , till doctor bilsons daies ) teacheth that our lorde going a victour , and triumpher ouer the powers of darknes from paradise , as vnto greater danger by millions of degrees then before , doeth praise god that he did not forsake his soule in hell , but losed the sores of the second death before him : and to that deepe our mindes must descend , by d. bilson , if we will be saved . thus vile for wisdome he maketh the rocke of salvation . by d. bilson our lord hauing passed his danger here , where he praied vnto him that could saue him from danger , and being made perfect and gone through the veyle of his flesh into heauen , after all this was in greater danger then before , which needed a miracle of the god head to lose before him the sorrows of hell. otherwise the humanity had not by it selfe gone through all , but had perished in the world invisible , saving that god did not forsake his soule in hell. and of this danger david must speake to the prophane world , before they beleeued the resurrection and scante the creation of visible things , and of spirits had heard little : and of soules immortalitie and paradise ; and neuer heard where out of this world devils keepe . all these things being stepped ouer , a danger , after all was performed , must be holden from david by words neuer so before vnderstood ; to make the scripture a nose of waxe and all the old testament vnperfect : but for one place drawen beyond all wit. also the gospell must be vnperfect , omitting parte of beliefe . and all saint pauls fourteene epistles , but for one terme abyssus taken in the devils sence , not in heathen or 70. sense . so all fall . the generall consent of ebrewes in baba bathra was cited that they make this sence , psal . 16. he dyeth not of whom that is so spoken in strict proprietie , and peter addeth but this , to die he was , but not to tarrie in death to corruption . all ebrewes doctor bilson reiecteth for their grammer sence of sheol . none ever rejected all latins for latine , or french for the french : yet d. bilson dareth reject all hebrewes for hebrew : such an hebrician is he . by the same doctrine he might teach neuer to hope for sound knowledge in any parte of the lawe : no not for one letter : whether it hath the forme that god wrought in the two tables or a later invented . and for the very forme as tau in ezechiel mistaken , and rempham , much coyle is kept . and in our daylie hebrew bibles , wordes 848. come in the margine by gods authority , and yet checke not the text : & the french of late translating the margine , esai . 9. troubled some greatly , gathering a contradiction betwixt the old , and new translation . for all this no d. without rabbins helpe can tell what wordes make the bible . a certeyn helper of d. bilson who can assiste him to marre all learning and religion , ( one whom you leaue though he be your chapleyne to answere for himselfe ) he , as his learning and skill , will at once shew it selfe , maketh the eldest rabbines 300. yeares later then the apostles . so the massorites , observers of the letters and shorte writtings , and little particles innumerable , often in one line , with millions of millions of notes , all they were nothing worth . for we seeke how the bible stood in ezraes age not how 800. yeres after and all the iewes hold that the massorites began with ezra . neither could we otherwise say we had the bible . without help and knowledge of the massorites , no printer can euer print the right bible . rob. steph. in ester tenth putting the margine in the text , for xerxes , committed a great faulte : and plantins heyres will now print after the massoreth , missing often hitherto . as in daniel 8. all misse though the massoreth els-where warned of that place : bombergiana the lesse mention in the margine a right reading : but not yet printed in the text . by the massoreth all words be past corruption : who if they had not bene of ezraes time , bibles had infinitly disagreed : now they be sure , though copiers misse now & then . so 800. yeares in rabbins age are missed to disgrace all certainty of scripture . but wheras in the new testament the apostles still tell of iewes matters , & all their speeches be in the talmud ( as men of one common weale must agree in the same chiefe heades : ) this would neuer be by iewes 300. yeres tossed from their own tongue and state , that ierusalemy talmud should be parcelled , by later men then the tongue 300. yeres : and that poore base men voide of wealth , leasure and liberty , should search all the law most curiously . who would thinke so ? they say , that from age to age their fathers left works : the chiefe sayings of all which the ierusalemy talmud and the babylonian and midras rabba and such like record in the same words . and onkelos by all graunts is neare the apostles time : & vziel of their time , but a compiler of farre elder : and targum ierusalemy in cyrillis age famous as auncient , called of him samariticon , vpon genes . 4. and seeing many thousand levites had learning in their charge and all israell ( saving hand-laborers ) frequented divinity schooles to heare and speak twise a weeke ; how should they omitt to write observations , such as we haue now , full of vnspeakeable labour and long study ? all that is in the new testament is handled here & there in the talmud ; and much largely : where , in knowen things our lord would be short . so d. bilson missed much for rabbins , to the ruine of all religion , and to augment sathans blindnes . an other matter of singular vse suffereth disgrace by d. bilson . the sadduces noted that moses never named lyfe eternall , nor resurrection , nor place of ioy or tormente : nor any prophets , but in visions . the scribes graunt this ; yet bring matter from moses for all this , and shew that the scoffing world was to be taught as beastes by the bellie openly , and closely to life . but when prophets ceased and open prophecying , and iron-legged macedones turned iudah much to be sadduces , & schooles were but of few : then they enacted tearmes of better hope , as world of soules , iudgment day , paradise , gehenna , resurrection , feasting in heaven : and such . and this the newe testament alloweth . by d. bilson all this were vaine , or he himselfe . he can find in the law a proper name for hell. and how would hee haue vexed the sadduces if hee had bene in their dayes ; all the scribes had bene nothing to him . now after ebrews let vs search greek affaires . god advanced greek with daylie increase , first when iudah went to babell , then pisistratus tyrāt of athens brought homer into high vse & glory . and many poëts for sentences , comedies , and tragedies , florish daylie . so physicians , philosophers , orators and historiques for two hundred yeres paines , that the greek tongue came to an vnspeakeable perfection of elegancie . and the iewes ( taught by daniel that soone grecia should reigne ) before hand studied greeke . and god shewed the vse of their labour . for when the iron legged macedonians began to reigne , they required , and had the ebrew holy bookes all turned into greeke , wherein the translaters shewed wit in applying most divinely heathen greeke to diuinity . and they shewed excellent skill in all greeke kindes . and when the macedonians by 300 yeres government , had carried greeke from the west over all , & iewes with greek bible : then our lord cometh and his apostles to shew greekes in their owne language and meaning all the mysteries of salvation : and gather all brave termes from heathen plainely to divine vse , 4000. several wordes into one little booke , that the most parte of woords are vsed but once , which is not so in the old testament . the 70. did the like , who to one ebrew word gaue eleven greeke now & then , to shew heathen all eloquence in their kinde . to apply heathen greeks to the prophets and apostles , the greek fathers laboured another 300. yeres , to shew how they had the same speeches still , though in matter not well carried . iustine martyr to heathen is much herein , and clemens alexandrinus hath contriued all heathen hither , being a store like alexandrian library . eusebius also is not a little in this sorte , and infinite others specially for the maine , the eternall state in hades ; for good , as abraham luke 16. and ioseph gen. 37. and for wicked as dives , luk. 16. and as heathē 3000. yeres made haden the lodge of all soules and the philosophers helde it an happie thing to go soone thither . so in the creede heathē would say that by to katelthein eis hadou , we meant a most happie passage from this world to god. and so all the fathers place the happie fathers in hades , and meant no worse lodge . to dash all foure , thus ariseth bilson . bilson leaueth heathen to their alleagers , and saith for iosephes hades , that the greeke fathers that placed his soule there as in paradise , vnderstood not the 70. and that st. luke . 16. teacheth to vnderstande haden for hell , because the rich man is in it : as though abraham were not there also . and to conclude for heathen greeke , the 70. the apostles , the fathers , he disanulleth all common agreement for their greeke , as though he had made a vowe to roote out all learning , with religion . witt also cometh in question . our subscribing to zuricke sayeth : per inferos intelligimus paradisum , &c. most faithfully and learnedlie . yet doct. bilson being told that hades to the good is paradise would needs prove that christ went to hell because he went to hades . yet whē all greeke doctors place all the fathers in hades ( and they place christ no lower ) he will not haue them in hell. and thus with strange dealing , he hath by preaching , and great sale of his errors , sought the destruction of religion , of scripture , of ebrew tongue and learning , of all kindes of greeke elegancie , and all proceeding in disputing ; by taking that for all his argument , that is truly affirmed to be cleane contrary . to your g by order complaint was to be made , that you should with all your learning and might bring d. b. into the right way . it is a pitifull thing that bishops should be found infinitly fulle● of error for the grounds of faith , and learned studies , then any other in all the kingdome . a mind that loved the truth and heard that the greeke in the creede for 3000. yeares vse , in our lordes soules passage , is no more then to go hence to god , would make no more stirre , but wisely confesse that by heathen greeke the creede penned for heathen must be expounded . and that cleare plainnesse beseemeth a publike arbridgmēt of faith , such as to all the simple folke ought to be expounded . your heart and confession by maister king at franck furt knoweth who hath cleared the trueth . and how can you suffer d. bilson to deceaue the people ? and d. bilson being in high place should seeme flexible vnto the trueth : as his blame for stubburnes in heresie would be notorious . and if he would plainly & absolutely confesse that he hath bene deceaved , and that the greeke in the creede teacheth most certainly that our lordes soule ascended vnto paradise from the crosse , and never descended into hell , this humilitie would be his high commendation , & cut of an infinite companie of his errors . as you are holy fathers and partakers of the heavenly callinge , kicke nor against the spurre . but say : let him be anathema maran atha , that loveth not the trueth of redemption . it is a most high iniurie against god and the kinge , that the church is led amisse by bishops errors . god giue all vs vnderstanding in all thinges , and garde our hearts and mindes in the knowledge and loue of our lord and saviour : that in all partes of holy doctrine we may nourish peace and trueth . notes, typically marginal, from the original text notes for div a16965-e90 religion troubled . scriptures marred , psa . ●6 . in the right meaning by all ievves . 4. faultes most grosse in d. bilson in 4. vvords act. a perverted to blasphemie . the third & last texte most bright . a mōstrous dreame . moses made vnperfect . danger feigned by d. bilson after triumph . most strāge miracles told by d. bilson o● m●n that refused even plainest matters all ebrews reiected for their owne tongue . the strict proprietie of psal . 16. bilsons reiection of all hebrewes would be ruine to all stay of religion . errour of 800. yeares for rabbins age . without massorites no bible can ever be truely printed . of oth●● rabbins age . rabbins continued throughout all ages . that the scribes knew no terme in moses for hell. of greekes in all sortes . the sepruagint : the apostles have al the iewels of greeke elegancy . the greeke fathers compared heathen most narowly with apostolique greeks . d. bilson teacheth greeke to all greeks . an ansvvere to master william perkins, concerning christs descension into hell: by john higins higins, john, controversialist. 1602 approx. 58 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a03325 stc 13442 estc s117336 99852551 99852551 17876 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a03325) transcribed from: (early english books online ; image set 17876) images scanned from microfilm: (early english books, 1475-1640 ; 1144:02) an ansvvere to master william perkins, concerning christs descension into hell: by john higins higins, john, controversialist. higgins, john, fl. 1570-1602, attributed name. [4], 52 p. by ioseph barnes, printer to the vniuersitie, at oxford : 1602. a reply to: perkins, william. an exposition of the symbole or creed of the apostles. line 3 of title ends: william. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng perkins, william, 1558-1602. -exposition of the symbole or creed of the apostles -early works to 1800. jesus christ -descent into hell -early works to 1800. apostles' creed -early works to 1800. 2005-11 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-10 ali jakobson sampled and proofread 2006-10 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion an ansvvere to master william perkins , concerning christs descension into hell : by john higins . at oxford , by ioseph barnes , printer to the vniversitie . 1602. to the christian reader iohn higins wisheth perfect knowledge of the creed in christ iesu ▪ at first ( christian reader ) i vvrote these things more at large , interposed with the other which i tooke vpō mee to aunswere . but now i thought it farre better thus to set them at view after this maner , which i could not with out the much abridging of that my first copie . and this i did for two causes ; the one to saue my labor in writing them out : the other to ease thee in reading thē over . i haue prefixed each of our names , and by the letters , a. b. c. d. e. &c. applied the reasons and answers of the one to the other , that so thou maiest the easier compare the places of both togither , and better consider & sentence of both . this i doe because i thinke plaine dealing a iewell , and this order is better . now ( if it please thee ) i pray thee on kindenesse , with conscience and charity to read thē : read , regard , and then iudge ; but beware thou iudge not amisse , least thy iudgment endamage thy selfe . and so wishing thee to beleeue all the articles of the creede , and withall wishing thy health in christ iesu , iende . at winsam the 22. of iune . 1602. iohn higins . william perkins . it seems very likely that these words ( hee descended into hell ) were not placed in the creed at the first , or as some thinke they crept in by negligence . because aboue threescore creedes of the most ancient councels , and fathers want this clause , and amongst the rest the nicen creede . but if the ancient learned fathers assembled in those counsels had beene perswaded , or at least had imagined that these wordes had bin set downe at the first by the apostles , no doubt they would not in any wise haue left thē out . and an ancient father saith directly , that these wordes ( he descended into hell ) are not found in the creede of the romane church , nor vsed in the churches of the east , & if they be , that then they signifie the buriall of christ . iohn higins . it seemed to some men that certaine bookes of the newe testament were not canonical , but in that seming their thoughts were not worthy to be made accoumpt of . wherefore these words : some mē ( of yesterday ) thinke they crept in : are no sufficiēt groūd to build on in matters of such antiquity , weight & authority as these are . i reckon not of erasmus in the imitatiō of luciās dialogues , but i know he writeth on the acts of the apostles , that christ descēded into hel . if we deny al the clauses which those 60. creedes want , the creed wil be very short . for example , your nicen creed hath not these , borne of the virgin mary , he was buried , he sitteth on the right hand of god , the catholike church ; the cōmunion of saints ; the resurrectiō of the body ; and the life everlasting : did al these therefore creepe in by negligēce ? i thinke not . the ancient fathers were perswaded of the descension , as they were of the other articles which they left out . but in that counsell they chiefely hādled the herisie of arrius cōcerning the two natures of christ , applying al their saying in that creed vnto the plague of that time . the same ancient father saith there : but that hee descended into hell is evidently foretolde in the psalmes , alleadging certaine places , and a little after he saith : peter also hath said : for christ vvas mortified in the flesh , but quickened in the spirite , in which he went and preached to the spirits also which vvere shut vp in prison in the daies of noah , in which text is declared what work he did in hel . but the lord himselfe saith by the prophet , as of the time to come : because thou wilt not leaue my soule in hell , neither vvilt thou suffer thine holy one to see corruption . which againe he sheweth prophetically to bee fulfilled when he saith : lorde thou hast led forth my soule out of hell , thou hast saved mee from them which go downe into the lake . thus your ruffinus expoundeth this clause ( he de scended into hell ) william perkins . and it must not seeme strange to any that a worde or two in processe of time , should creepe into the creede . considering that the originall copies of the old and new testament haue in them sundry varieties of readings & words otherwhiles , which frō the margin crept into the texte . neverthelesse considering that this clause hath long cōtinued in the creed & that by the common consent of the catholike church of god , and that it may carry a fit sense ▪ and exposition , it is not ( as some would haue it ) to be put forth of the creede . therefore that we may come to the meaning thereof ; we must know that it hath foure vsual expositions , which we will rehearse in order , and then make choise of that , which shall be thoughte to be fittest . the first exposition , is that christes soule after his passion vpon the crosse did really and locally descende into the place of the damned . but this seemes not to be true . iohn higins . it seemes both strange and vnture . for irenaeus beleeued the same clause 1400. yeares since : athanasius creede had the same clause 1200 yeares since . chrysostome and ruffinus expounded the same 1100. yeares since : fulgētius beleeved the same aboue 1000. yeares since , & it was in the prophetical scriptures aboue 1000. yeares before christ , and hath continued in the newe testament , and in the creede 1550 ▪ yeares since christ ; & in this processe of aboue 1550 years these words crept out of the scriptures into the creede ▪ and yet they remaine in both still . the olde and new testaments in a 1000. pages , haue a fewe diverse readings ; but the old and new scarse 60 pages of creeds haue no such sundry readings at all . but you note in your margin ieremy put for zacharie . mat. 27. 9. loe , thus is the text . then was fulfilled , that vvhich vvas said by the prophet ieremy , saying , , &c. the holy ghost in s. matthew knew who said it , saying , and who wrote it , writing . for zachary livedafter ieremy and might as baruch &c. write that which ieremy spake or prophesied before him . it is neither to bee put foorth of our creede , not to be expounded by sense , because it is a matter of faith . these fowre expositions as in order you place them , shall in order bee examined , and refuted , or aunswered : because as i take it they are handled amisse . the first exposition . christ descended into hell , that is , christ in his humane soule after his death , did really and locally , actuallie , and effectually descend into hell where the wicked are tormēted . this is a true exposition . william perkins . the reasons why this first exposition seemes not to be true are these . all the evangelistes and among the rest s. luke intending to make an exact narration of the life and death of christ , haue set downe at large his passion , death , buriall , resurrection , and ascension , and withall they make rehearsal of small circumstances ; therefore no doubte they woulde not haue omitted christs locall descension to the place of the damned , if there had bin any such thing . and the ende why they penned this historie , was that we might beleeue that iesus is christ the sonne of god , and that in beleeuing wee might haue life everlasting . now there could not haue bin a greater matter for the confirmation of our faith then this , that iesus christ the son of mary , who went downe to the place of the damned , returned thence to liue in happines for ever . iohn higins the reasons why this first expositiō is true are these . the evangelists and especially st. matthew , report that christ who is the truth it selfe , prophetically spake twice therof in the signe of ionas . and st. luke saith , that the same truth told after his resurrection , howe all must bee fulfilled which were prophesied of him . st. luke also reportes howe the holie ghost expoūdeth the prophecy of david , and againe st. paule and st. peter spake thereof in their epistles . assure your selfe then there was such a thing , as in places fitte ( god willing ) shall plainely appeare ere we end with this our worke . we must not then confute , but beleeue this great matter for the confirmatiō of our faith , as the scriptures do teach vs , cōsidering that if he had not in soule descended , the devil and the damned might haue bragged of the force of that their kingdome . but as the 3. young men in the hoate oven , daniel in the den of the lions , and ionas in the belly of the whale , beeing the signes and figures of christs descension , came forth without hurte : so christ from that furnace , from that denne of the lyon , from that belly of hel , victoriously , as he descended , came forth with valour , with freedome , with triumph . william perkins . the second reason why this first exposition seemeth not to be true is this . if christ did goe to the place of the dāned , then either in soule , or in body , or in his godhead : but the godhead could not descēd because it was every where , and his body was in the graue ; and as for his soule , it went not to hel , but presently after his death it went to paradise , that is , the third heaven , a place of ioie and happinesse . luk. 23 ▪ 43. this day thou shalt be with me in paradise . which words of christ must be vnderstood of his manhoode or soule , and not of his godhead : for they are an answere to a demande , and therefore vnto it they must be sutable . nowe the theefe seeing that christ was first of al crucified , and therefore in all likelyhoode shoulde first of all die ; maketh his request to this effect : lord thou shalt shortly enter into thy kingdome , remember me then . to which christs answere ( as the very words importe ) is thus much : i shall enter into paradise this day , and there shalt thou bee with mee . now there is no entrance but in regard of his soule , or manhood . for the godhead , which is at all times in al places , cannot be said properly to enter into a place . iohn higins . your second reason standes on this place : to day thou shalt bee with mee in paradise . christ spake this as god , who only hath power to giue paradise , and whose to daie as augustine saith is eternity : and hee speaketh it as man to that happy mā , who after that evening never since saw night nor darknes . for they blessed departing hēce , haue their evening at their death , and being dead presently see in soule the day spring visiring them from an high , of that to day which after is nightlesse . then hee that lookes for a sublimary day of light and darcknesse , amongst the blessed soules in paradise , is darkely deceived . for if the theefes soule went that same night to paradise , as wee beleeue it did , yet went it the same to day of christes eterne nature , and was in paradise the same to day of christs glorious humane natures ascēsiō , which with the theefe was yet the same to day & lasteth nightlesse till now and for ever . christ was not bounde by necessitie of must , nor did in custome suite everie demaunde or petition with aunswere . for sometimes hee questioned againe , and sometimes hee did not answere at all . but to this petition he answered as god and man , and therefore your tvvo musts , assigning the same to the manhoode , and cutting it of from the godheade , are more then the scriptures allowe . this supposition with the fiction of two enters , interferres it selfe . for the text is not so , but thus : lorde remember me when thou commest into they kingdom . and iesus saide vnto him : to day thou shalt be with me in paradise . he spake ( saith euthymius ) as god which filleth al , and was togither every where ; in the sepulcher , in hell , in paradise , and in heauen . also if the soule of christ was in paradise before his resurrection , thē it was not in the graue ; if not in the graue , then that translation is false , thou vvilte not leaue my soule in graue . now your concluding no entrance with the fiction of two enters , interres nothing . the texte of s. luke is true , yours is not so . william perkins . againe when christ saith , thou shalt bee with mee to day in paradise , hee doeth intimate a resemblaunce , vvhich is betweene the first adam , and the second adam . the first adam sinned and was presently cast out of paradise . christ the seconde adam , having made the satisfaction for sin , must immediatly enter into paradise . now to say that christ in soule descended locally into hell , is to abolish this analogie , betweene the first , and the second adam . the ende of the second reason . john higins . in this matter there can be no resemblaunce betweene them ; for the first adam vvas not presently cast out of paradise after his death , but nine hundred yeares before he died , or was buried . the second adam ascended into the heauenlye paradise after his death , buriall , descension and resurrection . the first adam vvente out of the earthly paradise with a mortall body ; the seconde adam went into the heauenly with a glorified body . and whosoever will read gen. 3. the 7. verse , and the verses after ( considering vvell the particulars there ) shal plainly perceiue , that adam was not presently cast out ( as you say ) for that presently is not in the third of genesis . neither must christ immediatly after satisfaction , &c. ( as you say ) enter into paradise ; this immediately is not in all the new testament . now to say that christes soule descended not into hell , is to abolish the authorities of the scriptures and to cashire the creede , which proue the descension . the end of the second reason . william perkins . the third reason why the first exposition seemes not to be true . auncient councels in their cōfessions & creeds omitting this clause , shew that they did not acknowledge any real descent ; and the true meaning of these wordes ( hee descended into hell ) was sufficiently included in some of the former , and that may appeare , because when they set downe it , they omitte some of the former . as athanasius in his creed , setting downe these wordes ( he descended into hel ) omittes the buriall ; putting thē both for one , as hee expoundeth himselfe els where . nowe let vs see the reasons which may be alleadged to the contrary . ob. 1 : mat. 12. 40. the sonne of man must bee three daies and three nightes in the hart of the earth , that is , in hell . answer . 1. this exposition is directly against the scope of the place . for the pharises desired to see a signe , that is , some sensible and manifest miracle . and heereunto christ answered , that hee woulde giue them the signe of the prophet jonas , which cannot bee the descent of his soule into the place of the damned , because it was insensible , but rather of his buriall , and after it his glorious ascension . iohn higins . of ancient councels &c. omitting of causes , we spake pag. 1. in ●c . they could not but beleeue that which the spirit of god foretolde , the son of god pe●formed ; and the same sprit witnessed to be fulfilled . now to say that ( he descended into hell ) was sufficiently included in some of the former ▪ this cannot be ; for the former ( he was curcified , dead , and buried ) are of passiō ; but these latter ( he descended into hell , he rose againe the third day : hee ascended into heaven ) are mere actions of christ secluded frō those , not included in them ▪ athanasius saith , he descended into hel ▪ he is not against it ; chrysostome saith he descended into hell ; that there also he might not be voide of a miracle . he is not against it . now let vs see the scriptures which proue the descenision . the evill and adulterous generation requests a signe , but a signe shall not be given vnto it , vnlesse the signe of the prophet ionas . for as ionas vvas 3. dares and 3. nightes in the whales belly ; so shall the sonne of man bee 3. daies and three nights in the heart of the earth , that is , in hell . these places of the gospel are plain . wherein by the signe of , ionas in the whales belly , iesus fore-sheweth his owne descension into hell . for the evil & adulterous generatiō , the phareses and saduces tempting him required a signe from heaven , and therefore iesus gaue them no signe frō heaven , but a signe in hel . william perkins . the second answere . the hart of the earth may as well signifie the graue , as the center of the earth . for tyrus bordering vpon the sea , is saide to be in the heart of the seas . the third answere . this exposition takes it for graunted that hell is seated in the middle of the earth ; wheras the scriptures reveale no such thing , but this , that hell is in the lower partes ; but where those lower parts be , no man is able to define . the 2. obiectiō . act. 2. 27. thou wilt not leaue my soule in hell ; neither vvilt thou suffer thine holy one to see corruption . these words cannot proue any local descent of christs soule . for peters drift in all eadging this , is to proue the resurrection , and hee saith expressely , that the words must be vnderstoode of the resurrection of christ . what ? namely these wordes , that his soule was not left in hell . nowe there is no resurrection of the soule , but of the body only , as the soule cannot be saide to fall , but the body . iohn higins . the heart of the earth may as well signifie hell , as it may signifie the midle or center of the earth . for tyrus being an iland foure furlongs , or seavē hundred pases from the land , was therfore saide of god to haue her limites in the heart , or middle of the seas again the proud king therof said , i am god , i sit in the throne of god , in the hart or middle of the seas . these words of christ : for as ionas was 3. daies &c. so shall the son of man be 3. daies & 3. nights in the hart of the earth : giue vs to vnderstand where hell is sited , they reveale the place in question . but if hel & the graue , & the hart of the earth be alone , they which site hell so shallow , & the graue so deepe , confound the he●l of the damned , and the graues of the blessed togither . this prophecy : thou vvilt not leaue my soule in hell , neither suffer thine holy one to see corruption : was one of al those things of which christ said , it behooved all things to be fulfilled which are written of me in the lawe of moses , and in the prophets , and in the psalmes . and if this prophesie proue not the local discēsion of christs soule by reason , it cōfirms it in faith , because christ saide : it behooved all things to bee fulfilled &c. peter is plaine , he saith , david foreseing spake of the resurrectiō of christ , for why , his soule was not left in hel , neither saw his flesh corruption . if your translation or exposition bee true , thou wilt not leaue my soul in graue , then the person or the soule of christ is risen , or els christ is not risen . and for your fall , i aske first , whether it may be said , that christs body fel into the graue secondly whether if it fel not , but was buried therein , it may not yet be said to haue risen ; thirdly , whether christ rose without a soule , because it fell not into the graue . for many bodies of saintes arose which fell not ; neither did they arise without soules , which soules yet fell not into the granes ▪ so i say , if nōe arise at the last day , but the bodies of them which fell , there wil be a very small resurrectiō in respect of the whole number of the departed . william perkins . it will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) soule , cannot signifie the body . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) hell , cannot signifie the graue . the first word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the spiritual parte of man , i , the soule : but also the whole person , or the man himselfe . rom. 13. 1. 1. cor. 15. 45. and the second word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is aswel taken for the graue , as for hell . apoc. 20. 14. death and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are cast into the lake of fire . now we cannot say that hel is cast into hell , but the graue into hell . and the very same worde ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in this text , must needes haue this sense , i. his soule or person was not left in graue for peter makes an opposition betweene the graue into which david is shut vp , & the hell , out of which christ was delivered . verse . 29. 31. iohn higins the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. soule in these places alleadged act. 2. 27. 31. cannot signifie the body of christ , as shal appeare in this page . and the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. hell , cannot signifie the graue , tombe , monument , or sepulcher of a dead body . this graue is not found in al the scriptures . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. soule , sometimes signifies the whole person , the man a liue , as in these places : and there vvere added that day about three thousand soules : let every soule submitte it selfe to the authority of the higher povvers : the first man adam vvas made a living soule , these were not whole persons of dead men buried , but christians newly converted , and romane subiects aliue . so adam was made a living soule , but he was not so buried ; the whole person so signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not buried in hell . if it were , then by these texts , ( to day shalt thou be vvith mee in paradise ; thou wilt not leaue my person in hell ; and his soule was not left in graue ) the whole person was in paradise , in hell , & in the graue the same day that hee was buried . the second word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hel , is not taken for the graue or toomb of the dead ; the text truely translated is thus : death and hell vvere sent into the lake of fire , this is the second death ▪ and whosoever was not founde vvritten in the booke of life , was sent into the lake of fire . that is , the devil and his angels & the wicked were sent into everlasting fire , as in mat. 25. 41. christ doth p●ainly shew ; but the prophet heere speaketh it more dar●kly . also if your speach heere bee true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as well taken for the graue , as for hell , then this translation is tollerable . and the rich man died and was buried and in the graue , lifting vp his eies being in tormentes , for ( saith he ) i am tormented in this flame . you first cast the graue into hel , and nowe you site the paradi●'de soule in the graue . peter makes an opposition between the dead entombed body of david not risen , and the humane nature of christ risen ; affirming that david prophecied thereof long before . and saith , his soule was not left in hel , as you here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hel , and not graue . vvill. perkins . againe it wil be said that in this text there be two distinct partes ; the first of the soules comming foorth of hell in these words : thou wilt not leaue my soule in hell . and the second of the body rising out of the graue , in the next words following : neither wilt thou suffer my flesh to see corruption . it is not so . for the flesh in this place signifieth not the body alone , but the humane nature of christ : as appeareth act. 2. verse . 30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies , flesh ( you meane ) in the 30. and in the 31. verses . and the words rather cary this sense ; thou wilt not suffer me to cōtinue long in the grane ; nay which is more , in the time of my cōtinuance there , thou wilt not suffer me so much as to see corruption , because i am thy holy one . john higins . here in the psalm . 16. 10. thou wilt not leaue my soule in hell , neither vvilt thou suffer thy holy one to see corruption , the two parts & places of christs humanity are plainly distinguished a sunder . so also peter interpreteth , act. 2. 31. and so fulgentius bringeth these places distinguished against the ar●ians , expounding them of the soule and flesh apart . in the first , 30. verse , peter explaines a prophecy of the regall humane generation of christ thus : he then , that is , david , sith he was a prophet , and knewe that god had sworn vnto him by an othe , of the fruit of his loines , according to the flesh , to raise vp the christ , that he might place him on his seate . here the apostle addeth ( according to the flesh , ) to distinguish and to tell vs , that the soule is not ex traduce ; but that the flesh & it be of different natures , which immediatly after ( expounding the other prophecy ) he clearely explaines thus . 31. vers . david foreseeing spake of the resurrection of christ , that his soule was not le●t in hell , neither did his flesh see corruption . there in the 30. vers . peter spake of the flesh ( not of the soule ) generated : and here in the 31. of the flesh & of the soul seperated by death . in both yet by flesh , meaning one & the same flesh of christ . s. peters words are of credit enough : a rather carriage of sēse , comes to late . wil. perkins . obiect . 3. christ was quickned in the spirit , by the which spirit he went & preached vnto the spirits which are in prisō . answere . this place is not for this purpose , for by the spirit is not meant the soule of christ , but his godhead which in the ministery of noe preached repentance to the old world . and i thinke that peter in this place alludes to another in genesis 6. 3. where the lord saith , my spirit shall not alwaies striue vvith man , because hee is but flesh . and if the spirit do signifie the soule , then christ was quickened in his soule , or by his soule , but neither is true . iohn higins . we must not alledge , nor take the text lamely . it is thus : for christ once suffered for sins , the iust for the vniust , that he might bring vs to god , hee vvas mortified in the flesh , but was quickened in the spirite , in which spirite hee vvent and preached vnto the spirites vvhich are in prison . heere is the suffering of christ , his death , immortality of soule , with the descension therof , and ( as ruffinus saith ) what worke it did in hell . and therfore this place is pregnant for the descension . for by the spirite is mēt the soule of christ , & not his godhead ( as you say . ) for then your texte should be thus : christ was quickened in the godhead , by which godhead hee went and preached to the spirites which are in prison , which you said in noe preached to the old world . but this cannot be ; it was after christes mortification in the flesh , not in the olde world but in that which is nowe . that which is saide in genesis 6. 3. my spirit shall not alwaies contend vvith man , because he is but flesh , and his daies shall be an hundred & twenty yeares was fiftie generations before christ , this in peter was after christs death ; that was in spirit divine , this was in the soule humane ; that was on earth with men in the flesh ; this was in hel with the spirits of the dead ; peter therfore in this place alludes not to that in genesis . of christs quickening in the spirite shal be more saide in the next page . wil. perkins . for the first , it cannot be saide , that christ was quickened by his soule , because it did not ioyne it selfe vnto the body ; but the godhead ioyned thē both . neither was he quickened in soule . for the soule died not . it could not die the first death , which belongeth to the body ; & it did not die the second death , which is a total seperation from god. onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of god , as a man may feele the panges of the first death , & yet not die the first death , but liue . againe , it is to no end that christes soule , should goe to hel to preach . considering it was never heard of , that one soul should preach to another , especially in hel , where al are condemned , & in conscience cōvicted to their iust damnation ; and where there is no hope of repentance , or redemption . iohn higins . to say that christ was quickened by his soule , is to reason vpon no text , and so we leaue it . so was the descension of christ also . christ was mortified in the flesh , but he was quickened in the spirite , that is , in soule ; not that it died , but that in anguish it suffered the sorrowes of death which cōpast his body . and therfore he said : my soule is very sad evē to the death . but when that death was past , the sorrow , anguish , & sadnes were ended ; and the ioy , the comforte and solace which his soule immediately after receiued , may very fitlie be named , a reviving or quickening . and of this reviving or quickning al the blessed souls departed haue presently after this life , a ioyful & most happy feeling . there is an end why christ went & preached in hell , and why peter wrote that he preached there . we must beleeue the word , though wee knowe not the ende . considering it was ever hearde of , since christs time , that the soule of abraham had a speech with the soule of the rich man in hell , and tolde him his owne , and besides how that his brethrē had moses and the prophets , &c. and the borne blind said : it was neuer heard of , that any man opened the eies of one that was borne blinde . but yet the cure was to some end , & so was the descension of christ also . william perkins . it wil bee answered that this preaching ( whereof peter speaketh . 1. pet. 3. 19. ) is only reall or experimentall , because christ shewed himselfe there to convince the vnbeliefe of his enemies . but this is flat against reason . for when a man is iustly condemned by god , and therefore sufficiently convicted ; what neede the iudge himselfe come to the place of execution to convict him ? and it is flat against the text . for the preaching spokē of here ( 1. pet. 3. 19. ) is that which is performed by men in the ministery of the word , as peter expoūdeth himselfe elsewhere ( 1. pet. 4. 6. ) to this purpose also was the gospell preached to the dead , that they might bee condemned according to men in the flesh ; but that they might line according to god in the spirite . john higins . the preaching of christ in hell , was real ; that is , in re , indeed : not experimētal , as to proue an experiment , or conclusiō . for al the prophesies must needs be fulfilled , so as the councel of god decreed , and as the scriptures reporte . it was then a powerful passage , in his sin-lesse soules , freedome and valour ; for so he went to conquer the devil , and to confound the damned in hel , from whence he returned with triumphant victory . but these matters of faith are not to bee measured by the shallow flattes of reason ? for al thinges vvhatsoever the lord would , that did be in heaven , and in earth , and in the sea , & in all deepe places . this prerogatiude iudge might go where he would , and convict whom he list , hee could bee no more exempted from hel , then hee could bee payned thereby , or detained therein . these two texts are not flat of one nature ▪ for there in 1. pet. 3 ▪ 19. the spirit of christ went and preached to the spirites in hel : here in 1. pet. 4. 6. the gospel is saide to be preached to the deade &c. that is to the gentiles or ●entilized iewes , vnto such as christ ment when hee saide , let the deade bury their dead ▪ will. perkins . lastly there is no reason why christ should rather preach & shew himselfe in hel to them that were disobedient in the daies of noe ; then to the rest of the damned . and this is the first exposition the second followeth . iohn higins . if we shal runne from faith to no reason , i wil conferre like reason with your reason thus : there is no reason why abraham should rather shew himselfe to the rich glutton in hell , then to the rest of the damned ; this is as wise a reasō as that . but all thinges are possible to him that beleeveth . the text is , hee went in spirite , and preached to the spirits which are in prison . and this the faithfull beleeue , because it is scripture ; and they beleeue the descēsion , because they are christians . and thus much touching the first exposition . the second followeth . william perkins . the second vsuall exposition of this clause ( he descended into hell ) is , that christ descēded into the graue , or was buried . this exposition is agreeable to the truth , yet it is not meete or convenient . for the clause next before ( he was buried ) contained this point , and therfore if the next words following yeelde the same sense , there must bee a vaine and needlesse repetition of one & the same thing twice ; which is not to be allowed in so short a creede as this . if it be saide , that , these words are an exposition of the former ; the aunswere is , that then they should be more plaine then the former . for when one sentēce expoūdeth another , the latter must alwaies be the plainer . but of these two sentēces : he was buried ; he descended into hel : the first is very plaine & easy , but the latter very obscure and hard . and therefore it can be no exposition thereof , and for this cause this exposition neither is to be receiued . and thus endeth the 2. expositiō iohn higins . if christ descended into the graue , it was in his body aliue : for to descend is a liuely action . this cannot stand with the scriptures , for all the evangelistes say , he yeelded vp the ghost , & also they say , he was taken downe & was shrowded & buried in a new sepulcher by joseph of arimathea , &c. his body could not descende except it were aliue , and they would not haue buried it , if he had not beene dead . that seconde exposition then is not agreeable to the word : and as you say it is not meete nor convenient , so say i , because it is false . for it makes a vaine and needlesse repetition of one thing twice , &c. wherefore it is not to be allowed nor liked of . his buriall was sensible , it was done and seene here on earth , his descension was an invisible action of the immortal soule perfourmed in hel , only comprehended by faith , not by sense , nor by reason , and therefore ( as you say ) this seconde exposition is not to bee receiued , as expounding the burial , and in this we somewhat agree . and thus much touching the second exposition , now followeth the third . will. perkins . thirdly others there bee who expounde it thus , hee descended into hel , that is , christ iesus when he was dying vpon the crosse felte and suffered the pangs of hel , and the full wrath of god seazing vpon his ioule . this exposition hath his warrant in gods word , where hell oftentimes signifieth the sorrowes and paines of hel . as hanna in her song to the lorde saith : the lord killeth and maketh aliue , and he bringeth downe to hell & raiseth vp againe . that is , he maketh men feele woe and misery in their soules even the pangs of hell , and after restoreth them . and david saith : the sorrowes of death compassed me , and the terrours of hel laid hold on me . this is an vsuall exposition received in the church , & they which expounde this article thus , giue this reason thereof . the former words , was crucified , dead , and buried , doe containe ( say they ) the outwarde suffrings of christ . now because hee suffered not only outwardly in body , but also inwardly in soule ; therefore these words , he descended into hell , doe set forth vnto vs his inward sufferings in soule , whē he felt vpon the crosse the pangs of hel and the ful wrath of god seazing vpon him . this exposition is good and true , & whosoeuer wil , may receiue it ; yet neverthelesse it seemeth not so fitly to agree with the order of the former articles . for these wordes : was crucified , dead , & buried , must not be vnderstood of any ordinary death , but of a cursed death , in which christ suffered the full wrath of god , even the pangs of hell , both in soule and body . seeing then this exposition is contained in the former wordes ; it cannot fitly stande with the order of the shorte creede , vnlesse there shoulde bee a distinct article of things repeated before . and thus endeth the 3. exposition . iohn higins . we must hold that iesus christ the sonne of god , dying vpon the crosse , could neither feele not suffer the pangs of hel , nor the ful wrath of god seazing vpon his soule ; because it was neither seperated from the godhead ; nor subiect vnto sin ; and also because that laying downe his life , he vsed these wordes of deliuery : father into thy handes i cōmende my spirite . by which wee vnderstand , that hee was then seazed and did possesse his owne soule , and yeelded the possession and seazen thereof vnto his father , and neither the devill , nor the pangs of hel had any seazen , holde , interest , or possession therein . this exposition , that christ after his death descended into hell in soule , hath many warrants in the old testament , of which one is in these words of hanna : the lorde mortifieth and quickeneth ; hee causeth to descende into hell and causeth to ascend . and this was a prophecie of the death , descension , resurrection , and ascension of christ . so the saide hanna in the 10. verse after prophecied of the kingdome of christ also thus : iehovah will iudge the endes of the earth ; and hee will giue fortitude to his king , & he will exalt the horne of his christ . and david saith : the sorrows of death compassed me , and the land flowdes of vngodlines made me afraide . these were the sorrowes of the first death in the flesh , and not the pangs of hel , which seaze only vpon the wicked , but not on the iust . he was crucified , deade , and buried ▪ these were of his passion , cōcerning the body mortal , and did not ( but in his death ) concerne the soule . for neither could the iewes hurt it , neither coulde ioseph bury it : but these , hee descended into hell ; he rose againe from the dead , he ascended into heaven , are actions perfourmed by christ , the first in his soule , and the other two in his whole humane triumphing nature . the death of his holy ones , or of his mercifull mē , is precious in the sight of god : god then is not wroth with them , neither doth he inflict the pangs of hel vpon them , much lesse vpon his most holy , vpō his most iust one . in these words of s. peter . act. 2. 23. 24. hunc interemistis , there is the death , quem deus suscitavit solutis doloribus inferni , there is the resurrection from hel and from the sepulcher . these places plainly demonstrate that the apostle spake of that which christ suffered and did in his death , buriall , descension , &c. and that his descension was not before his death but after , ergo christus non resurrexit ab inferno ante mortem suam : and also peeter expoundeth it even so in these words : providens ( david ) locutus est de resurrectione christi ; quia neque derelicta est anima eius in inferno , &c. thus much touching the 3. exposition . now followeth the 4. and last . william perkins . but let vs come to the fourth exposition . hee descended into hell , that is , when he was dead and buried , hee was held captiue in the graue , and lay in bōdage vnder death for the space of three daies . this exposition also may bee gathered forth of the scriptures . so peter saith , god hath raised him vp ( speaking of christ ) and loosed the sorrowes of death , because it was impossible that hee should be holden of it . where we may see , that betweene the death & the resurrection of christ , there is placed a third matter , which is not mentioned in any clause of the apostles creede saue in this ; and that is his bondage vnder death , which commeth in betweene his death and his rising againe , and the words themselues doe most fitly beare this sense . as the speech of iacob sheweth . i wil go down into hel to my son mourning . and this exposition doth also best agree with the order of the creede . first he was crucified and died ; secondly hee was buried ; thirdly laid in the graue and was therein holden in captivity & bondage vnder death . and these three degrees of christes humiliation are most fitly correspondent to the 3. degrees of his exaltation . the first degree of his exaltation ; [ he rose again the third day ] answering to the first degree of his humiliation [ he died ] the 2. degree of his exaltation ; [ hee ascended into heaven , ] answering to his going into the graue , or he was buried . and thirdly his sitting at the right hand of god ( which is the highest degree of his exaltation ) answering to the lowest degree of his humiliation , he descended into hell . these two last expositions are commonly receiued , & we may indifferently make choise of either . but the last ( as i take it ) is most agreeable to the order and words of the creede . thus endeth the 4. exposition . iohn higins christ was buried and descended into hel : but in the graue his body was free from paine , free from bondage , and free from corruption : and his soule in hel was free from torments ; free from bondage , and free from detention . he was captiue to neither of both , though hee would for a time bee contained of both , who in his divine nature cōtaines all , and cannot at all be contained . so we find that christ was free among the dead ▪ whom god hath raised vp , loosing the sorrowes of hell , because it vvas impossible he should bee holden of it . vvhy was it impossible ? because he is free , & because the gates of hel cānot prevaile against his church , much-lesse against himselfe which is the head thereof . in the graue then & in hel , he would be for 3. daies & 3. nights without corruption and torments ; to declare his mortality , his immortality & his innocēcy . but the body did not descend , it was buried in the sepulcher : the soul descended into hell , it was not buried in the graue . and this descension was after his death and before his resurrection . and this was an acte of his freedome , the other of freedome in patience , and both were in prophecy and in promise . that which iacob propheticallie spake of his own descēsion into aegypt , and of christs descension into hell well weighed by the state of the church in aegypte , and by the speech of his gransire abraham in blisse , & by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so full of question as men doe make it . wherfore the best expositiō agrees best with the order of the creede thus : first he was crucified by the iews : secōdly he died when he gaue vp the ghost ; thirdly he was buried by ioseph of arymathea &c. fourthly he descēded into hel , that was in spirit , or soule : fiftly the third day he rose againe frō the dead , & sixtly he ascended into heaven &c. but your secondly he was buried , and thirdly laide in the graue , make two burials . thus haue i briefely delivered , what i thought meete to be said , concerning the descension of christ into hel . in all which i referre my selfe to the iudgmēt of those who may & can best descerne of these matters , as by the word of god , and her maiesties lawes i am bound . faultes escaped in the printing . p. 3. lin . 10. for is declared reade is also declared p. 8. in the margin , for jam. 20 reade john 20. p. 18. lin . 9. for curcified read crucified p. 24. lin . vlt. for this page read this next page p. 25. in the margin for ge● . 27 read gen. 2. 7. finis . notes, typically marginal, from the original text notes for div a03325-e120 pet. vire● in symbo● erasmus 〈◊〉 colloquij● ruffinus i● exposit . symbol . ●rasmus in ●is paraphrase vpō●he acts of ●he apo●tles . ca. 2. ruffinus i● exposit . symbol . 1. pet. 3. 1 ▪ psal . 16. 1● psal . 30. ● psal . 30. 4. ●arietas ●ctionis . ●at . 27. 9. ●remie for ●acharie . mat. 27. 9. ierem. 36. iuke . 1. 3. iam. 20. 31. mat. 12 , 40. math. 16. 4. luk. 23. 43. acts. 2. 31. ephes . 4. 9. 10. 1. pet. 3. 18. 19. dan. 3. 21. dan. 14. 30. ioh. 2. 1. 2. 3. luk. 23. 43. luk. 23. 42. 43. luk. 23. 43. aug. lib. 11. confess . ca. 13. in fine . luk ▪ 1. 78. luk. 23. 42 ▪ 43. euthymius super hunc locum . gen. 3. 7. gen. 3. 7. athana . lib● de incarn ▪ chrysost . hom ▪ 2. in symb. mat. 12. 40 ▪ ●sal . 16. 10. ●ath . 12. 40 ●ct . 1. 31. athanas . in ●●mb . ●hersost . 〈◊〉 ●●super ●●mb . ●at●h 12. 〈◊〉 ▪ 40. matth. 16. 24. mat. 16. 24. ezech. 27. 4. 〈◊〉 c●rde ma●is . [ sunt ●ermini tu● ] act. 2. 27. ionas 2. 1. 2. act. 2. 27. ezec 27. 4. ezec. 28. 2. mat. 12. 40. psal . 16. 10. luk. 24. 44. act. 2. 31. act. 2. 27. mat. 27. 52. rom. 13. 1. 1. cor. 15. 45. apoc. 20. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . act. 2. 41. rom. 13. 1 ▪ 1. cor. 15. 45. genes . 27. luk. 23. 43. act. 2. 27. 31. apoc. 20. 14 mat. 25. 41 luk 16. 22. 23. ●er . 24. act. 2. 29. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue . act. 2. 30. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . psal . 16. 10. fulgen. lib. 3. ad thrasimund . act. 2. 30. psal . 3. 32. 11. act. 2. 31. psal . 16. 10. 1. pet. 3. 18. 19. gen. 6. 3. 1. pet. 3. 18. 19. 1. pet. 3. 18. genes . 6. 3. 1. pet. 3. 18. 19. ruffinus in symbol . genes . 6. 3. 1 pet. 3. 19. 1. pet. 4. 6. 1. pet. 3 , 19. 1. pet. 4. 6. psal . 18. 5. mat. 26. 38. luk. 16. 25. io. 9. 32. 1. pet. 3. 19. ●sal . 135. 6. math. 8. 22. hee descended into the graue . he descended into hell . luk. 16. 25. math. 9. 23. mat. 27. 50. mar. 15. 37. luk. 23. 46. ●o . 19 ▪ 30. vpō the crosse christ dyinge felt & suffered the pangs of hell & the full wrath of god. 1. sam. 2. 6. psal . 88. 5. luk. 23. 46. 1. sam. 2. 6. vers . 10. psal . 18. 5. psal . 116. 13 act. 2. 23. 24. act. 24. gen. 37. 53. death or the graue . asal . 88. 6. act. 2. 24. variae lectiones grae●●● . syra uer●● . hieromi●●i translat . gen. 37. 53 luk. 16. 25. christs prayer vpon the crosse for his enemies father forgiue them, for they know not what they doe / by sir io. hayward ... hayward, john, sir, 1564?-1627. 1623 approx. 86 kb of xml-encoded text transcribed from 77 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a02849 stc 12989 estc s122571 24556410 ocm 24556410 27770 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02849) transcribed from: (early english books online ; image set 27770) images scanned from microfilm: (early english books, 1475-1640 ; 1853:12) christs prayer vpon the crosse for his enemies father forgiue them, for they know not what they doe / by sir io. hayward ... hayward, john, sir, 1564?-1627. [14], 138, [1] p. printed by iohn bill, london : m.dc.xxiii [1623] signatures: a⁸(-a1) a-h⁸ i⁶. imperfect: tightly bound, with slight loss of print. reproduction of original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -crucifixion. jesus christ -prayers. bible. -n.t. -luke xxiii -criticism, interpretation, etc. 2004-01 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-03 mona logarbo sampled and proofread 2004-03 mona logarbo text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion christs prayer vpon the crosse , for his enemies . father forgiue them , for they know not what they doe . by sir io. hayvvard knight , doctor of the lawes . nemo beatus est , qui nescit contemnere & contemni . london , ¶ printed by iohn bill , m.dc.xxiii . to the honorable and vertvovs lady , the ladie anne caesar , wife to the right honorable , ssr ivlivs caesar knight , master of the rolles , and one of his maiesties most honorable privie covnsaile . casta ad virum . matrona parendo imperat. pub. mim . to the reader . as contemplation in generall , is a pure act of the soule ; so contemplation of diuine things , is most proper vnto it . this is the heauenly manna , whereon it feedeth ; heereby it groweth , heereby it is loosened from the knots of flesh & blood ; heereby it mounteth aboue the narrow confines and limits , aboue the sordide things of this world , aboue either the threats or promises thereof ; and both returneth to the originall from whence it came , and applieth it selfe to the end whither with swift celerity it paceth . and this is an inuincible argument of the diuine nature of the soule , if it takes delight in matters diuine ; if it be busied therein , not as in other mens affaires , but as in the owne . assuredly , in nothing else man is so much man , as in contemplation of heauenly things . oh! how contemptible a thing is man , if hee aduanceth not aboue humane cogitations ? but conceiue heere with ( gentle reader ) that contemplation is but a fruitlesse action of the soule , vnlesse it be thereby enflamed to loue . contemplation is a worke of the vnderstanding , & hath no perfection in it selfe ▪ but is a way and meanes to some degree of perfection , by eleuating the will to a diuine loue and vnion with god. the vnderstanding giueth not foode to the soule , but prepareth it onely for the taste of the will. good is the proper obiect of the will. and therefore when the will findeth an infinite depth of goodnesse in god , it shal be exceeding icie , if it burne not like a phoenix , in the fire of diuine loue , which by contemplation is therein kindled . wherefore , if thou wilt contemplate sweetely and profitably , erect the forces of thy will , to loue that which thou doest vnderstand : for otherwise , thou shalt bee but a cold and curious speculator ; thou shalt neuer arriue at the true end of contemplation . for the end of contemplating is not in speculation of the vnderstanding , but in an ardent loue of the will. now because of all diuine things none is more noble then the worke of our redemption ; none wherein god so much manifested his goodnesse , and consequently , none so fit to enflame our loue : i haue addressed my sabbaoth exercises this present yere , to this prayer of christ vpon the crosse for his enemies . hoping notwithstanding , that the residue of the penitentiall psalmes , not yet comprised in my dauids teares , shall hereafter bee in the like manner prosecuted ; either by my selfe ( if life continue ) or by some other more happie and industrious hand . assuredly , man is too mortall , either to handle or to knowe things immortall : as wee know but in part , so wee can expresse but a part of what wee know ; and must haue many partners in our labours therein . a man should so endeauour to liue , as he may doe good to all : but if that cannot bee , yet to many : and if not that , yet to some : and if not that , at least to himselfe . my desire hereby is to doe good to all ; euen to him , whose prefrict malice hath much wronged both me and himselfe ; in case he hath either conscience or shame to bee wounded by a lasting memory of his dishonest dealings . but albeit , i esteeme both these to bee almost impossible alike ; yet i make no doubt , but hereby i shall doe good to many : and the rather , because manie haue acknowledged to mee great good , which they haue receiued by my former writings in this kinde . but as in the same meddow , the oxe seeketh grasse , the hound a hare , and the storke a lizard : so i expect that in this worke some will hunt after conceits , some after cauils ; but many wil find good pasture for their soules . of these i expect no other recompence , but their prayers for mee ; of which i acknowledge i stand much in need . hom. ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam grauis ille mihi nigri quam lim inaditis ; ore aliud qui fert , aliud sub pectore celat . as dale of death , so doe i hate that kinde ; whose tongue from thought , whose mouth dissents from minde . the prayer of christ vpon the crosse for his enemies . ¶ father forgiue them , for they know not what they doe . when our sauiour christ had trauelled vp the high hill golgotha , loaden with his ponderous crosse ; his body much enfeebled with fasting & watching all the night before , & with the buffetting and scourging which hee endured : being much exhausted thereby , both of spirit and blood : heere the iewes first vnburthened him of his crosse , prepared the holes for fastening him thereto ; brought the hammer and the nailes before his face ; his enemies clustering the whilest about him , and not sparing to vexe him with many opprobrious and blasphemous speeches . then they hastily pulled off his apparell ; which cleauing fast to his body , by reason of the congealed blood that issued from him when he was scourged ; tore open his wounds , and rent away some part of his skinne and flesh . so hee stood naked and bloody a while ; and then they rudely threw him vpon the altar of the crosse lying vpon the ground . and applying the backeside of one of his hands to a hole which they had prepared in the crosse , they smote the rocke and riuers gushed foorth : they nayled his hand to the crosse , and blood streamed abundantly frō the wound . one hand being thus fastened , they violently streyned the other , to a hole that had beene prepared on the other arme of the crosse ; and there in like sort fastned it with a nayle . then with great force they stretched his body downeward , vntill they had drawen his feet to the lower hole : and there in like maner they were fastned with a naile . by which strong strayning of his body , that of the prophet dauid was fulfilled : i am powred foorth like water . that is , i melt away and dissolue with extremity of torments : i haue no more strength to subsist , then water that is powred foorth . and againe , all my bones are out of ioint ▪ they pierced my hands and my feet ; they haue numbred all my bones . for his calamity was so great , partly by his owne feeblenesse and ariditie , and partly by the cruell stretching of his members , that his ioints were loosed , and pulled from their firme fastnes and seates ; by reason whereof , his bones might haue beene numbred . then they took the woodden altar charged with this bloudy sacrifice , and set the lower end to fall with the full weight , into a pit which they had prepared for erecting thereof ; by which fall , and by fasting it afterward , the body nayled thereto , was grieuously shaken . and so was the brasen serpent lift vp in the wildernesse ; so were the sacrifices offered to god , accustomed to be lift on high . and so was it fit , that hee should bee lift vp , who was appointed to be a mediator betweene god and man ; who was to reconcile heauen and earth together ; who was to cast about his eyes , in seeking his lost sheep ; and vpon whom we all should set our eies . and they would not crucifie him alone , but between two theeues , whereby their intention was to obscure his name , to defile his credit ; to make him in stead of messias , to bee reputed a prince of theeues : but our sauiour turned this to another end ; namely , that hee died for sinners , and that he hath discharged the price of their sinnes . doubtlesse he so loueth sinners , that he did not onely conuerse with them , during his life , but died betweene them , and will bee euer present among them ; to heare them , to pray for them , to pardon them when they call vpon him : not onely during the time of their liues , but vntill the last minute of their death . yea after death he will bee ready to receiue them being penitent , into his glory . thy savior being thus mounted vpō the crosse , and fastned hand & foot for sacrificing of his life ; consider seriously ( o my soule ) what he did , what he said , in what thoughts he was busied . first consider his vnspeakeable torments , in that he was depriued of all comforts ; both externall from others , and internall within himselfe . if he stirred any part of his body , his wounds were thereby made more grieuous . if hee remained quiet , besides that immobility is a terrible torment , one of the torments of hel * ; the very weight of his body did teare his wounds wider . then consider how in those extremities , the first time he opened his lips , the first voyce which his tongue did forme , was in making intercession for his enemies : father forgiue them , for they know not what they doe . they mocked , reuiled , blasphemed ; but hee prayed : the more they burned in hate , the more was hee enflamed with loue . out of the aboundance of the heart the mouth speaketh : and from the aboundance of his loue did this prayer proceed . but thinke not ( o my soule ) that these were all the words which iesvs spake , that this was all his prayer at large ; but rather a summary collection thereof . for the apostle saith that he di● offer vp prayers & supplications with strong crying and teares . and therfore when he seemed silent , when his voyce was not heard , when happilie his lippes did not moue ; whilest the iewes were busied , some in tormenting , and some in deriding him : conceiue ( o my soule ) that thy sweet iesvs , either as senceles , or as regardles heereof , was wholy attentiue in praying to his heauenly father : for them , for thee , and for all sinners . and so , his members being strongly streyned vpon the crosse , as the strings were on dauids harpe , hee made such tunable harmony , as neuer before had been heard in the world ; sounding in this sort to the eare of his fathers mercy . his prayer extended . o most iust , most mercifull , most holy father ! thou seest what a weighty worke i haue begun : and now i am entred into two of my great offices . the office of a priest , as well in offering my body for a sacrifice , as in making supplications for the people : and the office of an aduocate ; in pleading the cause of sinners before thee . in both these heare me , i pray thee . heauenly father , load this bruised body of mine with thy stripes ; powre foorth the full measure of thy wrath vpon it : i am ready to indure whatsoeuer charge it shall please thee to impose . but forgiue them , i beseech thee , for whom i thus suffer . let mee not in this cruell maner lose my blood , and lose them also for whom i expend it : the price being paied , suffer me , i pray thee , to enioy my purchase . o my eternall father ! in recompence of my obedience to thy will , in recompence of my comming into the world to reconcile it to thee , in recompence of all my trauailes ouer-paced , in recompence of my present torments and death : i intreat nothing of thee , but that thou wilt pardon these mercilesse sinners . i am well content that thou wouldest not yeelde to my naturall desire when i prayed for my selfe , that this cup might passe from me ; but denie mee not ( i pray thee ) in praying for these . for i esteeme the benefit greater that they be forgiuen , then that this cup should haue passed from me ; i regard more the good that they liue eternally , then i regard the hurt that for the present i die . o my good father ! there is a time to pardon , and a time to punish : but if euer there be a time to pardon , it is now . euen now , when i aske forgiuenes at the very end of my life ; now whilest my blood freshly runneth for forgiuenes , whilest the sacrifice is in offring , for which thou shouldest forgiue . for now thou doest publikly proclaime thy pardō : mercy & truth , iustice & peace , do now embrace , and kisse kindly together . thou didst once forgiue the israelites , o my father ! when moses and aaron offered a little incense for them ; and wilt thou not forgiue these for whom i wholly offer my selfe ? thou didst once grant victory when moses held vp his hands vnto thee ; and wilt thou nothing regard the stretching foorth of my bleeding hands ? father ! i am come into the world , i now suffer death in the world to appease thine anger : but what profit will ensue of my comming and of my death , if men should be still charged with thy hate ? if my death cannot appease thy wrath , what then can doe it ? what then can make atonement betweene thee and sinners ? o my good father ! when i came into the world by thy appointment , when by thy appointment i vndertooke to die : thou diddest promise that thy wrath should bee extinguished by my death ; that thy wrath and my life should determine together . wherefore to discharge thy promise , and because my life is more precious to thee then thy wrath ; forgiue , i pray thee , and bee appeased . loe heere i set my selfe in the breach ; loe heere i enterpose betweene sinners and thee . bvt , o great mediator ! wherfore doest thou so earnestly entreat for sinners ? what ease is this to thy torments ? what good to thy selfe ? in case thou wilt not reuenge thy wrongs , yet wherefore doest thou not leaue them to thy fathers pleasure ? wherefore should not iustice run her course ? the law sayth , eie for eie , hand for hand , life for life ▪ and what auayleth it thee , that these offendours must now be forgiuen ? o! yes : i am well content o my father ! that thou load me with thine anger , in what measure thou thinkest fit : but so , as nothing may remaine vnreconciled to thee ; so as my redemption may not bee imperfect and maimed : so as there may remaine in man no fault to bee redeemed , and in thee no anger to bee appeased . o good father ! charge me freely ( i say ) with thy stripes , set them so surely and seuerely as thou wilt : but suffer not my sufferings to bee vnfruitfull ; doe not double my griefe , by causing me to lose the benefit of my grief . for it would be a greater griefe to mee that these sinners should perish , then are all the torments where with they teare mee : euen as a louing mother sorroweth more at the losse of her childe , then she did at her trauailes for his birth . by suffering and by pardoning the redemption of the world must bee wrought : and therefore pardon them , o good father ! for whom i suffer ; or else no redemption can follow . and if the death which now i suffer , if the life which now i offer bee not sufficient , i will suffer another death ; i will offer another life ; i will doe anything , o my good father ! wholly to appease thee . bvt if thou wilt not bee absolutely intreated , yet forgiue them , i beseech thee , in regard of their ignorance . * for niether this people , nor their rulers doe dir●ctly know , either who i am , or what worke i haue in hand . whereby it followeth , that they know not what they doe . blessed father : thou hast made mee wiser then my enemies . for i know righ● well what i am about to doe ; b●● thou hast not suffered the diue● perfectly to know it ; much more is this vnskilful multitude inuolued in ignorance . and therefore i am so farre from desiring reuenge , that the more earnestly they endeauour with many torments to destroy mee ; the more earnest am i , both in praying and pleading for their saluation . for alas ! they are ignorant ; i pitie them with my heart , and from my heart desire thee to bee intreated for them . giue them time and meanes to bee instructed ; open their vnderstanding to know mee , and to know themselues : but as the case now standeth , forgiue them , i pray thee ; for they know not what they doe . and further , seeing i am ioyfull in receiuing these harmes , wherefore art thou displeased with those who doe them ? seeing the party offended forgiue 〈◊〉 the wrong , at whose suit will thy iustice prosecute ? what hath iustice to doe when no man complaines ? thou knowest right well , that nothing can bee termed an iniurie , which is not done against our will. seeing therefore i willingly suffer , and that in obedience to thy will and appointment , to performe a most necessary worke for the world : remaine not thou displeased with those , by whose hands my owne will is performed , and this great worke accomplished . bvt happily it may bee said , that as this action in it selfe is the most heinous sin that euer was committed ; so are these , in regard of themselues , the most vnworthy to be forgiuen . be it so . but o holy father ! do i die only for small offenders ? is not my death sufficient for all ? doe i die for any other end , but that all offenders may bee forgiuen ? and wilt not thou regard more my sufferings , then any mans sinnes ? more my charitie in dying for my tormentors , then their malice iu putting mee to death ? it is true indeed , that if thou wilt punish them according to their demerits , al the torments of hell are nothing neere sufficient : but therefore it is better freely to forgiue them . for as there was neuer sinne comparable to this , so shalt thou neuer haue the like occasion to manifest thy mercy . o my father ! seeing my blood is shed by thy will , imploy the same to the best effect : let not any man be depriud of the benefit of that , which is amply sufficient for all . and fauour me also , o father ! since i needs must die , to make the best aduantage of my death ; to se● my life so well as i can . and therefore pardon those , i pray thee , who torment me to death . for the greater offenders thou pardonest for my sake , the better i shall thinke my life employed ; and it nothing auaileth that i die for sinners , if thou deniest to pardon sinners . meditations vpon this prayer . o preciovs prayer ! fit onely to proceede from our all-mercifull redeemer : who , as he taught vs to loue our enemies , to pray for them that curse vs ; so heere , by his example hee confirmed the same . o meeke saviovr ! what inflamed charity did sparkle in thy speeches ? how truely had the iewes saide of thee before : neuer man spake , as he speaketh ? for let all the prayers bee powred foorth that euer were made , and wee shall find none parallell to this . many haue prayed for themselues , many for their friends : but who euer before in this sort prayed for his enemies ? many haue forgiuen offences after they haue beene done ; when the paine is past , and the offender happilie displeased at what hee did : but whilest the mischiefe is in action , and before it bee accomplished ; in the very height of madnesse and malice ; to see thee not onely forbeare to hate thy enemies , but ardently to loue them ; to heare prayers for them flowing out of thy mouth , with teares and groanes , whilest thy blood was running out of thy veines ; to heare thee plead for them , who wouldest not open thy mouth to speake for thy selfe . what shall wee say ? but that pity and cruelty , iniury and mercy , anger and patience , hate and loue , did here meet and contend together . o milde iesvs ! o the glory of my soule ! what humane iudgement ? yea , what vnderstanding of angels is able to apprehend , that thou shouldest not only patiently endure , but thus earnestly pray for thy mortall enemies ? thy smart , thy fainting , the streames of blood which freshly flowed from thee , might haue put thee in minde both of their malice and of their iniustice : and yet wert thou wholly busied in procuring pardō , both for that & for all their other sinnes . o euerlasting goodnesse ! what a maruellous example hast thou giuen , both of patience and of loue ? thou didst release those who fastened thee ; plead for those who did accuse thee ; intreat for those who did reuile thee ; acquite and discharge those , who are in hand to kill thee : they will not returne into the city , before thou art dead ; and thou wilt not die vntill thou hast obtayned their pardon . o redeemer of soules ! thou didst neuer either doe iniury to any , or blame any for doing iniurie to thee : all thy actions and words tended to teach vs patience , pity , humility , gentlenesse , and all other goodnesse . albeit thou haddest many enemies in this world yet didst thou neuer term : any man enemy ; all were esteemed friendes , because thou wert a true friend to all . thou hadst been formerly presented before the high priest and elders , before pilate , and before herode ; in whose presence for the most part thou wert silent : but beeing presented before thy father on the crosse , thou didst first open thy lippes to speake for thy tormentors . o vnspeakable charity ! how inestimable was thy loue towards miserable man ? when thou wert accused before worldly iudges , thou wouldst not spend one word for thy selfe ; but whē thou didst addresse thy selfe to craue of thy father , wherefore doest thou not intreat him , either to mitigate or shorten thy paines ? wherefore hast thou no pitie vpon thy innocent flesh ? thy martyred members ? wherefore seemest thou so little to regard thy life ? or wherefore seemest thou to neglect thy mournefull mother ? thy dispersed disciples thy heauie followers and friends ? and disposest thy selfe to pray for thy enemies . wherefore intreatest thou without intreatie ? wherefore crauest thou forgiuene●● without either satisfaction or submission for their offence ? o sweete and onely sauiour ! how fierie is the force of thy spirit ? how hast thou verified that which before thou didst say ; that thou wert not sent but to the los● sheepe of the house of israel what thou camest not to call the righteous , but sinners to repentance ? all thy life time thou diddest conuerse with sinners , both by exhortation , & by example to conuert them to thee ; & now at thy death thou prayest for them . o caluarie ! how is thy condition suddenly changed ? before this time thou wert a place where iustice was executed vpon infamous offendors ; but now thou art consecrated for a place of oblation and intercession for them . it was not meete that oblation should goe single without intercession : and therefore , as our great priest made heere his oblation for sinne , so here also did hee make intercession for sinners . and o you stiffe necked iewes ! see how our blessed lord hath requited your dealings . you turned his house of prayer into a denne of theeues ; and hee hath turned your denne of theeues into a house of prayer . teaching you , as before he had told , that the houre was then come , when neither at your temple in ierusalem , nor at the mountaine in samaria the father should bee worshipped ; but hee should bee worshipped in spirit and trueth . o crucified iesvs ! o delight of my soule ! what shall wee say of thy exceeding goodnesse ? with greater reason may wee now demand , where is thy ancient wrath ? then the prophet dauid once demanded , where are thy ancient mercies ? o my soules safety ! who can despaire of thy goodnes ? who dares distrust it ? thou didst pardō those who would not be pardoned , & shall pardon bee denied to those who ardently desire it ? thou didst pray for those who tormented and blasphemed thee ; and wilt thou not pray for those who pray vnto thee ? o blessed saviovr ! when thou wert on the crosse all things forsooke thee , except onely thy patience and thy loue . by thy patience thou didst endure all extremities of torments ; by thy loue thou didst offer vp supplications with strong cryings and teares . the iewes prouoked thy father to take vengeance vpon them , in saying , his blood bee vpon vs : but thou didst pray him to remit that vengeance , because thy blood was shed for them . they caried thee before the high priest , and before pilate to haue thee condemned ; but thou didst present them before thy father , that they might bee pardoned . they cried against thee , let him be crucified ; but thou prayedst for them , father forgiue them . certainly , o my saviovr ! it is so great a mysterie that thou didst pray for those who did blaspheme thee ; that thou didst pardon those who tormented thee to death , without sorow , without intreatie ; and that thy prayer , father forgiue them , should preuaile against their praier , his blood bee vpon vs ; that albeit wee must beleeue it , yet we cānot cōprehend it . and thou , o heauenlie father ! seeke no more for a man who should make vp the breach , and stand in the gap betweene thee and the land. loe , this is he ; this is the true mediatour betweene thee and vs : raised between heauen and earth , to reconcile both together . and because nothing can serue for a fit meane to combine two contraries , but that which participates of the nature o● both : loe , this mediatou● participates of thy nature being perfect god ; and of our nature , beeing perfect man : and therefore is a fit meane to ioyne , to fasten , to vnite both together . a fit meane , i say , vpon whom man may discharge all his sinnes , and god discharge all his anger : who like a strong and impregnable wall , may keepe our sinnes from approaching to god , and gods vengeance from approaching to vs. bvt o my soule ! do not runne ouer this banquet in haste ; take a more exact haste of euery dish ; meditate and ruminate vpon these things as a cleane beast cheweth the cud . consider first , the principall circumstances of this prayer ; then exactly weigh euery worde thereof . the principall circvmstances of this prayer . who then was it that thus did pray ? the sonne of god , who was most worthy to bee heard . to whom did he pray ? to god the father , who was most powerfull to grant . for whom ? not only for his tormentors , not onely for the people of the iewes ; but for all sinners for whom hee died ; for all men whose sins were the proper cause of his death . euē for those who little regarded themselues ; yea , for many who thē were not , he earnestly prayed : for vnlesse christ first prayeth for sinners , they shall neuer bee able to pray for themselues . where was it ? vpon the altar of the crosse. when ? in time of his extreame torments , and of his drawing neere to death . how ? his hands stretched ( like another moses ) to heauen ; and all his body imbrued with blood . in what manner ? o! in a most perfect forme . for the apostle saith , that he offred vp prayers & supplications with strong cryings and teares . his prayers were many , formed in manner of humble supplications ; with cryings , with valide and strong cryings , and with teares . and therfore the matter of the prayer being of great piety and merit , it is no marueile that the apostle added , that he was heard . by this strong crying thou must vnderstand , that with a most forcible affection , with deepe groanes , with a violent intention of desire and will , hee offered vp his supplication to god. for hee is saide to pray aloude , whose soule is fired with feruent deuotion and desire ; whose thoughts are neither distracted nor remisse , but both entirely and earnestlie attentiue to the businesse in hand . the cry of sins is exceeding strōg , & yet the eare perceiueth no noise ; but the feruent cry of deuotion is much stronger , albeit no voyce bee outwardly heard . there is no strong crying to god , but through aboundance either of loue or of griefe : both which were most forcible in our saviovr vpon the crosse. loue , for compasion towards others ; griefe , for the passion which hee felt in himselfe . he was enflamed to loue , by his mysticall members ; his naturall members enforced him to griefe . from this loue and this griefe his crie must needes bee exceeding strong . and besides ; it must bee a violent voyce that was heard for all men ; that did silence and drowne the clamour of all sinnes . for it was not for his tormentors only , but it was for all men that he then prayed : hee who died for all , prayed for all . but o good iesv ! o the solace of my soule ! who could be worthy to stand so neere thy crosse , as to see blood streame from thy flesh , and teares from thy eyes ; to see thy blood mixed with teares ; to see , that , as with sweat and blood thou begannest thy passion ; so with teares and blood thou diddest conclude it ? what adamant heart would not breake ? what leaden eyes would not melt into teares ? what earthy spirit would not be moued , as the whole earth was ? to see thy sacrifice sprinkled , or rather imbrued with blood , and thy prayers watered with teares ; to see thy teares beautified with blood , and thy blood washed with teares ? to see thee at once to smite thy fathers cares with thy prayers , and to mollifie his heart with thy sighes and grones ? o blessed redeemer ! albeit thou didst pray to thy father for the greatest matter that euer was demanded of him ; yet if thou hadst desired a greater , thy blood was so abundant , thy cries so strong , thy teares so plentifull , and the loue from whence they flowed so ardent ; that thy loue , thy blood , thy teares and thy cries must haue obtayned it . o sinne ! how offensiue art thou to the heauenly father ? how deepely dangerous to the state of our soules ? seeing this expiation was necessary to abolish thee ; seeing pardon for thee could not be obtayned , but by these cruell sufferings , by these bloody teares of our reedemer . and thou ( o my soule ) crie hideously when thou praiest to the lord , and weepe abundantly for thy sinnes : sigh , groane , teare bloody teares from thy soule when thou askest forgiuenesse ; seeing thy sauior thus cried and wept when hee made intercession for thee . for what reason or iustice is it , that thy sauiour crie and weepe for thee , and not thou for thy selfe ? or if thou canst not weepe in thy prayers , yet be earnest & attentiue , let not thy thoughts be either scattered , or heauy and dull : for if thou be not attētiue to make thy prayers , the lord will not bee attentiue to heare them . learne also to lament , not onely for thy owne offences , but for the sinnes and miseries of others ; euen as the prophet hieremie lamented for the calamity of his people when he sayd : my eyes faile and are dimme with weeping . for albeit true charity beginneth alwayes at our selues , yet must it extend vnto all : there is no truer token of true charity , then when it doeth extend vnto all : not onely in shewing compassion for their miseries , but especially in crauing pardon for their sinnes . ioy at the good which happeneth to other men , and greeue at their euill : and so shalt thou make profit of euery mans conuersation . of the svbstance of this prayer . bvt proceed , o my soule ! to the substance of this praier , and obserue well euerie word therof ; for there is not one word therein that is not of weight . father . first he began with the sweet word father . hee did not terme him lord ; for that was a name of seuerity and iustice ; but father , which is a name of pity and mercy . if he had sayd , lord , forgiue them , as saint stephen prayed afterward ; it might haue seemed that hee had referred their pardon to the curtesie and iudgement of iustice . but father is a name of compassion , a name of the new testament . a name which by the blood and merits of our iesvs , we may challenge to vse towardes hm . that , as he pleased to bee our brother : so hee would thereby make vs the sonnes of his father . and therefore hee vsed the same worde in praying for vs , which hee did in praying for himselfe : for as he prayed for himselfe ; father into thy hands i commit my spirit : so he prayed for vs ; father forgiue them . as if he should haue said : o my father ! acknowledge me now for thy sonne , thy onely sonne , thy sonne in whom thou art well pleased , thy sonne to whom thou wilt denie nothing : for as i am obedient to thee , as to my father ; so i expect to bee heard of thee , as thy sonne . father , i am therefore come into this world , that sinners also should be receiued for thy sonnes ; and therefore heare mee now in praying for them . if euer thou wilt heare them praying to thee in my name , heare now my owne prayer for them . so deare a sonne as i am to thee ; so acceptable let my prayer be to thee . if thou hearest not the prayers of thy sonne , whose prayers then wilt thou heare ? if thou reiectest my prayers , thou doest more torment mee then doth the crosse. the crosse i patiently endure to abolish a greater euill : that is , to appease thy wrath , and to make sinners accepted for thy sonnes . but fauour these torments of thy sonne , that they be not endured in vaine . fauour thy sonne , not to double his terments , by denying him his charitable request . thou doest amply reward the trauailes which any man shall performe in thy seruice : now thy sonne requireth no recompense for himselfe : for all my trauailes , for all my torments in obedience to thy will , i require no other recompense , but that thou wilt grant my request for miserable sinners . forgive by this word our lord discharged the office of a priest , in praying for the sins of the people : for which hee cryed , not onelie as a priest , but as a sacrifice ; which neuer demandeth free forgiuenesse , but bringeth satisfaction with it . and not only he cried with his mouth ; but his wounds cryed , his blood cryed , his defilements cryed , his torments cryed , al his members cryed : forgiue . so many wounds as he receiued , so many griefes as he endured ; so many mouthes hee opened , with one voyce intreating . accept these sufferings for the sinnes of all men , for wee doe pay thee whatsoeuer they owe. wee giue thee blood and smarte for ransome , life for satisfaction , body and soule for sacrifice : let there now bee mercy with thee , for this is a plenteous redemption . it is a hard thing indeed which is demanded ; namely , that a most indulgent father should forgiue and forget the cruell death of his only sonne , his entirely beloued sonne . but the sonne himselfe demands it : he demands it with his blood , with his wounds ; with all his sufferings he demands it . not vnder any condition , as hee prayed for himselfe in the garden ; if it be possible , if thou wilt , if it may be : but positiuely and absolutely he prayeth thee to forgiue . his owne passion hee left to thy will ; but thy pardon hee doth absolutely intreat . he put it to thy pleasure whether hee should die or no ; but he leaueth no consultation , no choice for thy granting of forgiuenesse : his prayer for forgiuenesse is so absolute , as it may not be denied . hereby thou mayest learne ( o my soule ! ) that remission of sinnes , and all diuine graces are to be desired of god without condition ; because this prayer is alwayes referred to the honour of god. also , that whensoeuer thou forgiuest thy enemies , thou doe it absolutely , without reseruation . neuer accompt it a christian forgiuenes , when it is with exception ; that thou wilt not speake to him , that thou wilt not conuerse & be familiar with him . for thy saviovr did not pray for his enemies vpon condition , or in part : hee prayed absolutely for all , and for all offences of euery one . god also is so noble in pardoning , that hee cannot forgiue one sinne , either alone , or in part : hee neuer pardoneth to halfes ; he cannot but either wholly pardon , or wholly punish : if any one sinne be vnpardoned , the sinner must be charged with all . o gentle iesv ! thou didst absolutely pray for all sinners , and therewith offer thy blood , as a sufficient ransome for all sinnes : for all sinnes might bee numbred , but thy precious blood could not be valued . and it was not onely absolutely , that thou diddest pray to thy father , but also that hee would presently forgiue : thou wouldest not giue day , it must bee foorthwith : remission must bee granted without intermission . thou wert then neere the point of thy death : but thou wouldest not die vntill pardon was granted : thou wouldest not make paiment of all thy blood , vntill thou hadst thy bargaine in hand ; vntill peace were composed betweene god and man. thou art not like many worldly parents , who leaue small inheritances to their children , intangled many times with debts , suits , or other incumbrances : but for the heauenly inheritance which thou hast giuen vs , thou hast made ready payment , cleared all reckonings , remooued all difficulties and charges , and concluded perfect peace with thy father before thy death ; saying vnto him , forgive ! and that presently , o my father ! for euen now is the time arriued to forgiue . this is the houre of sacrifice , the day of satisfaction , the day of remission , i am euen now readie to lay downe my life , and i make now my last petition ; my last suit to thee shall bee this ; father forgiue . o heauenly father , as thou louest thy sonne , so hold him no longer in torments ; for i must not die vntill thou forgiue . neither did hee pray to the father to forgiue the sinnes only which then had been committed , but simply to forgiue ; euen those sinnes also which afterward should be committed . for his persecuters had not then satisfied themselues with blasphemies and scornes ; they had not then offered him a spunge dipped in vineger ; they had not then opened his side with a speare ; they had not then feasted their eyes with sight of his dead bodie : and yet he prayed as well for these as for all the cruelties which before they had done : yea , for all sinnes , not onely past and present , but to ensue , hee powred foorth this prayer ; father forgiue . teaching vs thereby , not onely readily to remit all wrongs receiued , but to stand resolued nothing to regard whatsoeuer iniuries shall afterwards bee offered ; and to make diligent search , that no secret desire of reuenge , doe secretly rankle and fester in our soules . but o meeke iesv ! o the hope of my soule ! what is the reason that thou doest pray to thy father to forgiue ? hadst thou not power in thy selfe to pardon sinnes ? couldest not thou as easily giue as aske ? one word from thy selfe might haue serued the turne : wherefore then didst thou intreate thy father to forgiue ? o my soules solace ! was it to declare thy selfe to bee a perfect priest , in furnishing thy sacrifice with prayer ? for a priest did offer , not onely sacrifice , but prayer : hee was not onely a sacrificer , but an intercessour for the people . or was it to shew , that thou madest greater reckoning of the iniurie done to thy fathers glorie , then of the violence vsed against thine owne life ? or lastly was it to manifest , that thou wert so intentiue to the redemption of the world , that thou wert not offended with any thing they did ? that thou tookest all in good part ? that thou didst not esteeme them malefactors to thee , but benefactors to all the world ? regarding more the good that the world was redeemed , then the hurt that thou didst die ? as if in other words thou hadst said . father , these men haue broken thy law , discredited thy truth , violated thy temple , blasphemed thy name ; and therefore thou art hee who must forgiue them . i haue no cause to forgiue , because i am nothing grieued ; i am well pleased with my death ; i esteeme my life well bestowed ; seeing by this meanes the world is redeemed , and heauen furnished with new glorious guests . when losephs brethren feared that hee would reuenge their violence , hee sayd vnto them : when ye thought euill against me , god disposed it to good ; that hee might bring to passe as it is this day , and saue much people aliue . feare not therefore , i will nourish you and your children . much more truely may our saviovr say to those who crucified him ▪ you entended much euill against me ; but loe , all is turned to my glory , and to the good of many . you thought by taking away my life , to extinguish my power : but loe , i liue , and haue all power in heauen and vpon earth . there neuer was , nor can bee done a more wicked act , then the taking away of my life ; and yet neuer did so much good follow any act ; namely , the saluation of much people aliue . and now feare not my reuenge : i haue prayed to the father for you , i haue obtained your pardon , i haue obtained , not onelie that you be not charged with the euill , but that you may enioy the benefit of my death . which example if thou wilt follow ( o my soule ) if thou wilt regard more the good then the euil which ensueth euery action ; if thou wilt ( which is a property of god ) draw good out of euill ; thou shalt neuer hate any enemie , but rather loue him for the good that hee worketh . a great mans son will wel endure to be taught and reproued by his schoolmaster : but there is no better schoolemaster then an enemie ; who beareth an eie ouer thy actions , and wil be nimble to reprooue thy faults . if thou wouldest liue warilie and in good order , pray to god to send thee an enemie , and thou shalt need no schoolemaster ; hee will spare thee that stipend . an enemie is the bridle , a friend is the couer of sinne . friends puffe vs vp ; but enemies humble vs , and make vs vigilant and wise . hee who hateth his enemie , striketh one that is sicke ; killeth a dying man. triacle is made of poison . take the malice of thy enemie , temper it with loue to him , and with the works of charitie towards him ; and thou makest an excellent preseruatiue for thy soule . them . bvt o gracious sauiour ! who were they for whom thou diddest pray ? what them didst thou meane ? what them wouldest thou haue forgiuen ? were they thy cruell crucifiers ? wherefore then diddest thou not terme them bloodsuckers , paricides , sacrilegious hangmen , or whatsoeuer other name either cruelty or impiety could deserue ? for two especiall causes . one , to instruct vs , that wee abstaine from reprochfull speeches ; the other to declare , that he esteemed no man to bee his enemy . vndoubtedly , the sonne of god did not accompt his executioners for his enemies , but for his friends , for his brethren , for his owne flesh and blood : and therefore hee preached vnto them during his life , and at his death prayed for them . they hated him indeed ; but in so doing , they hated the most louing friend they had in the world : one who could not bee angrie with thē , whose loue could not be , either withdrawne , or abated from working their good . in case he disliked any thing they did , it was not in regard of himselfe , but of his father : and therefore he prayed his father to forgiue them . he who was nothing offended with iniuries against himselfe , as regardlesse both of torment and scorne ; was most sensible of the iniuries and despite which reached to his father : not to haue them punished , but forgiuen . also he vsed the generall word them , not onely for them , who were the present actors of his death ; but for all them besides , who by their sins gaue cause to his death . and thou , o my soule , art included in this prayer , whose sinnes also are included in the cause of his death . thou hast thy part in his prayer , thy part in his remission : especially if thou adioyne thy prayer with his . for if his prayer was profitable to them , who neither prayed with him , nor intreated him to pray for them ; it will bee profitable for thee , in case thou doest both . for verily his prayer was profitable to those who desired no pardon , who did absolutely refuse it . for how could they desire to bee pardoned , who would not acknowledge that they did offend ? who cast all the blame vpon iesvs ? who held him to haue deserued worse then he suffered ? those excommunicate iewes were so farre out of their wits , that they did not onely forbeare to aske pardon for their offence , but repelled pardon so much : as they could : being not onely not sorrowfull for the mischiefes they did , but grieued because they could doe no more . they were not content to goe without pardon , but they demanded vengeance for that which they did : his blood be vpon vs , and vpon our children . o sottish synagogue ! wherefore doest thou desire that the blood of christ , appointed to redeeme thee , should bee turned to condemne thee ? o vnfortunate iewes ! o cursed people ! if the sonne of god had allowed your demand . but hee appealed from it , hee would not consent to your reprobate request : he would in no case consent , that his blood should be shed against you , but for you . you called vpon you the most cruell curse that could bee ; his blood be vpon vs ; but he encountred it with his mercifull prayer , father forgiue them . it hath beene often seene that a man will not hurt his enemy , that he will pardon him if hee repent ; but who but iesvs did pardon them , who would not be pardoned , who despised pardon ? who would not pardon him by whom they were to be pardoned ? who would pardon barrabbas , a murtherer among them ; but not iesvs who came to saue them ? o infinite goodnesse ▪ what wit is able either to acknowledge , or apprehend such exceeding loue ? thou diddest cleanse those who would be vnclean : thou diddest set those at liberty , who would be in restraint : thou didst vnburthen those , who would bee ouercharged : thou didst saue those , who would bee damned . o my soules safetie ! if thou didst pardon those who desired no pardon ; wilt thou not pardon him , who with sorrow and teares entreateth thy pardon ? thou didst meet them who came to apprehend thee ; meet me then o good iesv ! who come to intreat thee . thou diddest defend thy cruell tormentors , who scorned thy defence ; who acknowledged no fault : defend him , i beesech thee , who flieth to thy defence , who is much displeased that euer hee did offend . i am not yet amended , i confesse : but it grieueth me that i am not amended ; and with teares i entreat thee that i may amend . create in mee a cleane heart , and renew a right spirit within me . o great god ! the heart which i brought from my mothers wombe is so vncleane , that i dare not offer it to thee ; it dares not appeare in thy presence . it is polluted with many foule sins , it is loaden both with delights and cares of this world . but create in mee a cleane heart , fit to receiue thee ; infuse into it a right spirit , fit both to loue and to praise thee . o gracious god ! giue mee a new spirit , for mine is olde and vnpleasant : giue mee a cleane heart , for mine is impure : if thou doest not this , if i bee not so changed , no prayer of mine shall euer be heard . for they know not what they doe . bvt o mighty redeemer ! was it not sufficient , either that thou didst pardon their sinnes ? or that thou diddest both absolutely and earnestly intreat thy father to pardon ? but thou must also plead their cause before him ? oh! how great was the worke of the redemption of the world ? far greater then was the worke of creation . the reason is plaine : because there is not so great a distance betweene nothing and nature , as betweene sinne and grace . for as grace is exceedingly aboue nature , so is sinne exceedingly beneath nothing . nothing giues no offence : but sinne offendeth infinitely . and therefore god produced all things out of nothing , only by his word : but to reduce sinners to grace , all these great actions were required . to teach vs thereby , no lesse to abhor sinne , then we would abhor thus cruelly to intreate our saviovr ; thus carelesly to put him to all these performances againe . o fountaine of loue ! albeit , all power is giuen thee both in heauen and vpon earth ; ye twouldest not thou heere susteine the office of a iudge . albeit , these intolerable both iniuries and indignities were heaped vpon thee , yet wouldest not thou beare the part of an accuser : but thou wouldest bee a mediatour . now , to a mediatour two offices do properly pertaine : either to present supplication , or to make some defence . the one our saviovr did , in saying ; father forgiue them ; the other , when he added ; for they know not what they doe . by the first hee was an intercessour ; by the second a patron or aduocate ; by both a most perfect mediatour . the iewes before had sought after many accusations against iesvs , but could find none : and now innocent iesvs seeketh how to excuse them . and verily this sinne was of so high quality and nature , that besides ignorance , nothing could bee brought , either for excuse or for extenuation thereof . and yet it seemed that their ignorance was not onely grosse and supine , but voluntarily affected : euen as if a man should willingly couer his eyes , because hee will not see who it is , whom hee intendeth to smite or kill . but assuredly they knew not , either what good they did to christ , or what euill to themselues . they knew well enough what euil they did ; but they knew not what euil they did thereby deserue . but where art thou ? o my soule ! in what estate esteemest thou thy selfe , whensoeuer thou doest voluntarily aduenture to sin ? what shall thy saviovr say for thy excuse ? for it seemeth that thou art in worse case , then were the iewes who tormented him to death . for ignorance was alleaged for them ; but that cannot possibly be pleaded for thee , because hee is more clearly reuealed to thee then he was to them . thou knowest right well , both what thou doest , and what is to ensue . but o saluation of soules ! if in the sharpest sence of thy torments , thou didst extenuate thy tormentors sinnes , wilt thou not now in thy seat of glory , alleadge something to thy father for those , who with faith and with griefe implore thy defence ? it is true indeed , that ignorance cannot bee pretended for mee . but hast thou but one blessing , o my saviovr ! hast thou but one defence for all sinners ? defend mee , euen me also , o my saviovr ! say i was weake , or inconsiderate , or suddenly surprised . say what thou wilt , o my saviovr ! so i be not banished from thy defence . and yet in very trueth it may be said , that all sinners are blind , that they know not what they doe . for if they knew , with what impietie they violate the goodnesse , and dis-esteeme the iudgements of god ; with what defilements they deforme the beauty of their soule ; what losse they incurre of eternall glory ; what penalty of eternall torments awaiteth for them : they would rather aduenture vpon a thousand deathes , then vpon one sordide and slauish sinne . o incomprehensible loue ! thy members ( o my saviovr ) were racked on the crosse : thy ioynts opened , thy nerues crackt , thy hands and thy feet were painefully nailed ; on euery side thou wert assailed with blasphemies and scornes ; all which thou didst beare off with thy loue . thy loue did not permit thee either to complaine , or to be angry ; thy loue made thee sencelesse of griefe ; thy loue made thee forgetfull of thy selfe , and mindfull of nothing but of mercy for thy enemies ; and to appease thy fathers wrath against them . o louing iesv ! what charitie burned in thy diuine breast ? that almost at the instant of thy death , thou wert more regardfull of thy enemies , then either of thy selfe , or of any thy friendes . for thy mother and some other thy friends stood sorrowing and weeping neere the crosse ; thy enemies did most bitterly blaspheme ; and doubtfull it is , whether the heauinesse of the one , or the malice of the other did most exceed : and yet thou wert not so intentiue to comfort the first , as to prodcure pardon for the last . assuredly , o my soule ! it is not our lords minde to drie vp thy teares , to asswage the sorrow which thou shouldest expresse , in regard of his sufferings . it pleaseth him well , that his friendes should freely spend teares for his torments ; but he cannot endure , that sins by his torments should not be pardoned . as hee died for pardon of sinnes , so was hee most carefull to vse all meanes , to obtaine the same . he came not into the world to drie mens eyes from weeping , but to saue mens soules from perishing : as this was his principall worke , so his principall words were directed to this end . o bottomlesse depth of charity and goodnesse ! neuer exceeded , neuer equalled . verily , o good iesv ! as thou saidest at thy last supper , i giue you a new commandement : so mightest thou haue said vpon the crosse ; i giue you a new example ; not onely to pardon , but to pray for our enemies ; and in the best manner that you can to excuse them . and that at the very instant of offence , before it be fully accomplished : before either intreaty , or time , hath either worne out , or any deale abated our griefe . for whilest their malice was hottest in action , whilest with many cruelties they tormented thy body , whilest with high blasts of blasphemy they vexed thy soule , thou , as if thou hadst beene . depriued , both of sence in thy selfe , and respect towardes thy friendes , didst wholly bend thy selfe to obtaine their pardon . thy griefe was greater without comparison , that thy enemies should perish , then that thy friends did lament ; or that thy selfe didst endure a most sharpe and shamefull death . verily , o meeke iesv ! now was that verified which had beene prophesied of thee long before : he made intercession for the transgressors . and againe : for the loue that i had vnto them , loe , they take against mee ; but i giue my selfe to prayer . for thy charitie was so great , that it would not suffer thee to complaine of thy torments : yea , it enforced thee to pray for thy tormentors ; yea , to excuse them . euen as a man will easily , not only pardon , but excuse him ; by whom he is cut , lanced , seared , or otherwise grieued ; either for preuenting or curing some dangerous disease . as before thou hadst taught vs to loue our enemies ; so here thou diddest giue example , how farre wee should loue them : euen to pray earnestly for them ; to bee sorry for their offences , and rather to qualifie and couer , then either to aggrauate or display them . hee that thus loueth not his enemy , doth not beare true loue towards thee . for the loue of god is so ioyned with the loue of our neighbour , that they cannot be separate . they both spring from the same roote ; they both flow from the same fountaine ; they are , as it were , twisted into one threed : insomuch as with the same habituall loue where with wee loue god , we loue also our neighbour . as all the lines of a spheare which touch the centre , touch also one another ; so whosoeuer loueth god , loueth also his neighbour : & thou canst not separate from thy neighbour , vnlesse thou also separate from god. the commaundement to loue , seemeth to be no hard commandement because it is to doe that whereto we are inclineable by nature . if god had commanded vs to hate our neighbour ; it seemeth to haue bin more hard ; because it is more agreeable to our nature , to loue , then to hate . albeit thy neighbor be troublesome and hard ; yet loue him not the lesse . if it bee hard to loue thy neighbour , it is more hard to bee hated of god. the fathers ansvvere . now , albeit the father did not foorthwith answere the sonne in an audible voyce ; albeit a voice did not sound from heauen , at the death of iesvs , as it did at his baptisme : this is my beloued sonne , in whom i am well pleased : yet , as the apostle said , that his prayer was well heard ; so there is no doubt , but it was effectually answered . for as iesvs prayed much more then hee was heard to pray ; so was his prayer answered , when no answere was heard . but god doth not alwayes answere prayers by words , but for the most part by effects . when the father denied his sonnes prayer in the garden , he answered by an angel in words ; but when he granted his prayer vpon the crosse , hee answered not by wordes , but by effectuall workings ; which is a most powerfull answere . first , therefore by vertue of this prayer , one of the theeues crucified with him , conuerted to him ; and desired to be remembred by him . then the centurion , who was appointed to guard him , did openly confesse him to be the sonne of god : and others also , who stood by , smote their breasts ( their hearts being smote before ) and returned into the city . afterwards at the feast of pentecost , three thousand were conuerted at one sermon , and fiue thousand at another . also by merit and power of this prayer , saint stephen was called ; saint paul conuerred ; saint matthew elected ; and generally , all our prayers are heard , all our sinnes remitted , in case we repent . wherfore conceiue , o my soule ! that god the father answered his sonne , not by externall voyce , but by tacite and internall consent ; in maner as followeth . o my sonne ! i see thy sufferings , and i see the loue wherewith thou sufferest . the loue wherewith thou so imbracest thy paines , that it will not suffer thee to bee angry for thy paines : the loue whereby thou art , both ready and desirous , to suffer more paines then thou doest . loe now , i accept thy sacrifice , burning in the bright flames of thy loue : loe , thy teares , groanes , sighes and cryes , haue preuailed with me , and obtained thy desire . loe , my sonne , i grant thy petition , i heere lay downe my wrath ; i shut the floodgates of my fury , and open the fountaines of mercy to all . i offer grace , iustice , remission of sinnes , adoption to bee children ; aswell to those who thus rage against thee , as to all other sinners , in all ages , and of all countreys ; whensoeuer they haue beene , or shall be , or wheresoeuer they are , or howsoeuer they haue offended . all this , my son , i freely grant by the merits of thy passion ; but so , as they reiect not this mercy offered ; so , as they but open their armes to embrace it : but i will compell no man against his will. for , as when thou diddest open the eyes of the blinde , it was their owne eyes whereby they did see : so when the will of sinners is both enlightned and enabled by grace , their proper will must then fall to worke . and therefore let all sinners but resort vnto me ; let them with humility in themselues , and faith in thee , sue forth their pardon ; let them take out this my grant vnder seale of the sacraments ; and we will bee all friends : they shall be my sonnes , and thy fellow heires in my kingdome of heauen . meditations vpon the same . o holy father ! how great are thy mercies towards miserable sinners ? giue me thy grace both by vnderstanding to know , and by loue to admire them . how much more forcible was this prayer of thy sonne vpon the crosse for sinners , then was his prayer in the garden for himselfe ? when hee prayed in the garden , prostrate on the ground , bathed in a bloody sweate , thrice for himselfe , thou wouldest not heare him : but when hee prayed on the crosse for his mortall enemies , thou diddest grant his prayer at the very first word . o infinite goodnesse ! that had more pity on the miseries of sinners , then on the flesh of thy only sonne and because to thy diuine eie nothing is past , nothing to come , but all things are present ; because with thee there is neither yesterday nor to morrow ; because thou neither foreseest things to come , nor remembrest things past , but beholdest all things with one act of thy diuine knowledge : because things which are not only far off in regard of vs , but happily are not , are present to thee : it followeth , that thy sweet sonne still hangeth crucified before thee betweene heauen and earth ; still bleedeth and praieth for sinners ; father forgiue them . forgiue thou , i pray thee , by vertue of this prayer , the sinnes of thy suppliant : which alas ! i haue almost forgotten , but are all present before thee , and cry to thee for iustice . for if this powerfull prayer was heard for his professed and malicious enemies , who neither desired nor regarded his prayer ; shall it not bee heard for those who ioyne with him , both in prayer for forgiuenes , and in teares , to extinguish thy anger against them ? heauenly father ! i haue nothing of my owne which thou canst accept : but i heere present to thee , the merits and obedience of thy only sonne ; all the labors and griefes which in this world hee endured for sinners . for this is our stocke , this is our treasure , this is the inheritance which he hath giuen vs , and wherof he hath made vs heires by his last will and testament : and this is rightly ours . because it is no lesse ours which is freely giuen vs , then that which wee purchase by our owne endeauours . and , o blessed saviovr ! what can i want if i haue thee ? if i haue thee , i haue my part in thy prayers , in thy teares , in thy blood , in thy death , in all the merits of thy sufferings , and shall haue my part in thy glory . thou didst not only pray for sinners on the crosse , but continually praiest to thy father for them ; that hee will vouchsafe to forgiue thē , to impute their offences to thee , and to impute thy righteousnesse to them . o bowels of mercy ! cease not , i beseech thee , often to repeat this paryer to thy father for mee ; father forgiue him . for because by sinning i often become thy enemie , i often crucifie thee : what should become of me , if thou shouldest not often pray to thy father to forgiue me ? and therefore , o my sure saluation ! so often as either by my owne infirmity , or potency of my enemies , i slippe into sinne , so often say to thy father for me , father forgiue this sinner : father , for my sake bee not displeased with him . and the greater my offences shall be , the greater shall be thy glory in procuring my pardon . for because of all attributes to god , goodnesse , after our manner of vnderstanding , is the most excellent ; and that wherein hee glorieth most , and that for which hee is most praysed both in heauen and vpon earth ; it followeth , that the more goodnesse hee expresseth in any action , the more glory he acquireth thereby . and therefore as generally god hath not manifested so great goodnesse in anie worke , not in all , as in the worke of our redemption ; wherein he both did and suffred so many things to make vs good : as thereby in generall , the passion of our saviovr , is so farre from being ignominious , that all the workes of god layd together , doe not beget to him so great glory : so in particular , the greater the sinnes are that thereby are remitted ; as they manifest the greater goodnesse , so the glory which they rayse must be the greater . in whose presence this prayer was made . all this was done in the presence of his blessed mother , and of diuers of his dearest friends : as calling them to be witnesses of this generall pardon ; as calling them to be witnesses , that as all were redeemed , so all might bee pardoned by his death . teaching them also , first , to forgiue iniuries done personallie to themselues ; secondly , that albeit they were permitted to weepe for his death , yet they were not licenced either to seeke , or to desire reuenge , lastly , to enioyne them to ioyne with him in this charitable prayer ; father forgiue them , for they know not what they doe . our saviovr would not lay downe his life , vntill he had made a most perfect knot of amity and peace ; vntill he had reconciled man with god ; vntill he had reconciled his enemies with his friends . for in that he intreated his father to forgiue , he commanded his friendes neuer to accuse . for what iustice could bee required against those who were pardoned ? how should man be offended , when god is appeased ? as he left them a passion to weepe , so did hee enioyne them a compassion to forgiue . o most happy and holy-day ! wherein the sonne praied , the father pardoned , and men were reconciled . and this was the peace , o great redeemer ! which was sweetly published by heauenly voices ( as by thy herehaults ) at the time of thy birth . on earth peace , good will among men . this was the gift which in thy last sermon , thou didst leaue to thy disciples : peace i giue vnto you . and thus at thy death in praying for thy enemies , thou didst seeme in this sort to speake to thy friends . loe , my friends , i am now concluding the great peace of the world . i haue reconciled you to my father ; i haue vnited you to my selfe ; and doe enioyne you to bee at amity with all men . as i die in loue with all men , so must all hate extinguish by my death , among those that are mine . alasse ! what should beco0me of you and all mankinde , if i should now die in displeasure or discontent ? assuredly , you should not then be reconciled to my father ; you should not then bee vnited with me . and verily so often you fall from this reconcilement , so often , you breake this vnion , as you be at enmity with you brother . when you are at mutuall contention your enemy the diuell in like fashion looketh on , as an eagle eyeth a cock fighting or a wolf the rude encountering of rams : intending to make you all his prey . in case you fall into hatred together , you thereby strike into variance with me . o blessed peace . maker ! who shall dare to take reuenge of light iniuries , seeing thou didst pray for those who tormented thee to death ? seeing thou madest no reckoning of the nailes which pierced thy handes and thy feete , shall i make account of an angry or disgracefull word ? how shall i desperately dare to esteeme any man my enemy , seeing thou wouldest bee a friend and brother to all ? verily , thus much may any man borrow of his owne weakest reason ; that by hating others , i loose thy loue ; because i hate those whom thou louest , and for whom thou ceasest not to pray . o my soules health ! leaue me not , i beseech thee , either out of thy prayer , or out of the reconcilement which thou hast made : seeing i can haue no benefit by the one , but i must bee included in the other . and seeing the sinnes wherof i desire to bee pardoned , are infinitelie hatefull to thy father ; let me not esteeme the iniuries intolerable , which any man shall doe vnto me ; let me be no lesse vnwilling to reuenge the one , then i would be to bee punished for the other . yea , let me be no lesse carefull to pray for the offences of others against my selfe , then i would bee to intreate pardon for my offences against thee . a conclvding thankesgiuing , payer and oblation . i adore , laud , and glorifie thee , o lord iesv christ ! i blesse thee and giue thee thankes , o sonne of the liuing god ! for that thou wouldest not onelie permit , but submit thy sacred members , to be thus cruelly both tormented and deformed for mee . and now i lowly blesse and salute them all , for the loue and honour which i am bound , both to beare and to expresse towardes thee for this benefit . i salute and kisse thy blessed feete ; which had trauailed many iourneys , and at last waded to death for mee in thy blood : leauing markes behinde them , in what footstepps i should treade , i salute thy knees , which were often bowed to the earth in prayer , and often wearied with trauaile for mee . i salute thy blessed breast ; inwardly inflamed with loue , and outwardlie deformed with knotty scourges . haile sacred side which was opened ; gentle and sweet heart which was pierced for mee with a speare . haile battered backe of my redeemer , plowed and furrowed with grieuous lashes . haile holy armes , spread at the largest length to embrace all sinners ; and most bountiful hands in distributing the treasure of thy blood among them . i salute thy glorious countenance defiled with spittings ; which thou hadst neither lust nor leisure to wipe away . i salute thy mellifluous mouth , and all thy instrumēts of speech ; which could not bee stopped by a spunge filled with vineger , or by any othermeanes from praying for mee . and you gentle eares , filled for my sake with blasphemies and reproaches ; you amiable eyes , which for mee haue powred forth many showers of teares , i reuerently salute you . i salute thy royall head , most cruelly goared and gashed with thornes ; to adorne me with the crowne of glory . most meeke iesvs ! i salute thy whole body , which was scorned , scourged , crucified ; which died and was buried for my saluation . haile rosie woūds , and most precious bloode , which was offered to thy father for me . haile most noble soule of my saviovr , which was vilely vexed and crucified to death , to procure for mee eternall life . i confesse , o louing lord ! that since i was brought forth into this sinful world , i haue brought forth a world of sin . therefore i beseech thee by the sufferings of thy most sacred members , to clense all my members from the corruptions wherewith i haue clogged them ; and to sanctifie them with the merits of thy passion . i beseech thee ( o lord ) fauourably to forgiue mee what i haue done ; and liberally to giue mee what i could not deserue . and o most mercifull father ! most mighty creator of heauen and of earth ! albeit i am of all sinners the most vnworthy ; yet doe i offer to thee the most precious death of thy onely sonne , for all the sinnes that i haue done , and for all the benefits that i desire . behold , o most pitifull father , what impieties were dealt vpon thy most pious sonne for my sake . behold the torne coat of thy son ioseph , dropping with blood ; and see if thou knowlest it to bee his garment . verily he is fallen into the power of some wicked beast , which thus hath torne it , and trampled it in his blood ; and altogether deformed it with the filth of our sinnes . o distributer of grace ! cast the eies of thy maiestie vpon the vnspeakable worke of thy mercy : behold , i pray thee , who it is that thus hath suffered ; and fauourably regard him for whom he hath suffered . behold , o glorious father ! the members of thy sweet childe , cruelly racked vpon the crosse ; and fauourably regard what my substance is . see his bleeding hands nayled to the crosse , and bee pleased to remit the bloody sinnes which my hands haue committed . see his naked side pierced with a speare , and renue me with the blessed fountaine which flowed out of that wound . see his vnspotted feet struck through with rough and rigid nayles ; and enable mee by the fastning of them to the crosse , to run constantly the way of thy commandements . obserue , o eternal father ! thy deare sonne , in the fairest flourish of his age ; how his necke bowed , his head declined ; how his whole countenance was deformed . behold , how his starry eies are sunke and set in his head ; how his nose growth sharp , his lippes pale , his eiebrowes hard , his cheekes shrunke and wane : behold his breast swolne , his side bloody , his bowels drie , his armes and legges stiffe : beholde his whole body resolued into death . behold my priest , who need not bee sprinkled or sanctified with other blood , but gloriously glistereth in his owne . behold , my pleasing and perfect sacrifice ; odoriferous and acceptable to thee . behold my aduocate whome i haue directed to plead my cause before thee . heare him , i pray thee , and regard the defence that hourely hee maketh for me . grant , o pitifull father ! that i may alwayes haue him for my aduocate , whom by no merit of mine , but by thy pure grace thou hast giuen for my redeemer . o omnipotent father of my lord ! what i could find most precious , most highly to bee esteemed , i haue deuoutly presented to thee : compose thy selfe now , to dispose thy grace and mercy towardes mee . and albeit i am vnworthy of thy rich fauours , in regard of my merits ; yet remember thy mercies , remember thy promises , remember the inestimable merits of my redeemer : remember what hee hath done , and what he hath suffered , euen from his cratch to his crosse ; not for himselfe , but for me . all which i heere offer to thee , most gentle father ! as a sacrifice for my sinnes , and for all my necessities : for whatsoeuer i require of thee , it is in his name , and for his sake ; it is for the loue thou bearest to him , and for the loue that hee beareth to thee . thou hast promised to honour fathers in their sons , and sonnes for their fathers . o fauourable lord ! honor now thy onely sonne , by doing good to moe , for the loue thou bearest to him . for he is my father , my second adam ; and i am his sonne , albeit vndutifull ; yet because , in trueth , i am his sonne ; for the loue thou bearest to him , be fauourable to mee . for assuredly , he hath payd for mee much more then i owe. no offence can bee so grieuous , for which his sorrowes , his sufferings , his obedience , and aboue all his profuse loue , hath not amply satisfied : which his large riuers of blood cannot wash away ; which may not bee drowned and deuoured in his death . o heauenly father ! there is nothing in my selfe , which i dare presume to present vnto thee . for what can proceed from this carion , which is not noisome ? what fruit canst thou expect from this earth , which thou hast cursed from the beginning , but thornes and briers ? and therfore i offer this my saviovr and redeemer , thy most blessed son ; and the vnmeasurable loue whereby thou didst send him into the world , apparelled with my flesh , to free mee thereby from eternall death . beseeching thee , to accept his humble and feruent prayers , for my dry and dull deuotions . accept his teares , for the torrent of teares which i should powre foorth ; but by reason of the hardnesse of my heart , i cannot . accept his incomprehensible dolours and torments , which thou onelie perfectly knowest ; for the sorrow & contritiō which i am bound to performe . lastly , accept his sharpe and penurious life , with all his trauailes and exercises of vertue ; accept his cruell death , and all his passions , as a sacrifice to thy glorious maiesty ; for all the euill workes which i haue done , and for all the good workes which i should haue done . feede mee with his flesh , inebriate me with his blood : let his griefe enter into my soule , that i may bee resolued wholly into his loue . away all forraine loues ; away with the multitude of worldly phantasies and dreames : let me be crucified with him to the world ; let me so die with him , that my life may bee layde vp in thy diuine treasury . thy apostle compareth all worldlie things to dung : and may bee likened to the swallowes dung , which fell vpon the eyes of tobias , and made him blinde . for we cannot see spirituall things , so long as our eyes are daubed with this dung . the rich haue wanted , and suffer hunger ; but they who feare the lord want no good thing . the things of this world doe not fill ▪ but inflate ; euen as the prophet sayd of ephraim : hee feedeth on winde . they are like sharpe liquors , which doe not satisfie , but prouoke hunger . they are like salt water , to quench thirst ; or oyle to extinguish fire . o my life ! o desire of my soule ! hide mee from the world ; obscure me from the fawning fauours thereof , and take me into the secret retreits of thy bosome to dwel . one thing is necessary ; and that doe i desire . my beloued is one . my christ iesvs , my god , my spouse is one , and my only loue . o heauenly father ! let nothing be sweet , nothing sauourie vnto mee ; let nothing affect mee , but onely iesvs christ . let him bee wholly mine , and i wholly his . let mee neither loue , nor know any thing but him , and him crucified . to whom with thee and the holy ghost be all honor and prayse for euer . amen . praise , and glory , and wisedome , & strength , dominion , riches and power , bee vnto our god , for euermore , amen . finis . london , printed by iohn bill . m.dc.xxiii . notes, typically marginal, from the original text notes for div a02849-e530 christs trauailing vp the mount. his stripping his nailing . psal. 71. how he was strained . psal. 21. the crosse erected . numb . 21. exod. 29. leuit. 23. with whom he was crucified . asoliloquie * bind him hand and foote , and cast him into vtter darkenesse . heb. 5. 7. his praying . ezek. 22. his pleading . * and now brethren , i know that through ignorance yee did it , as did also your rulers . act. 3. 17. obiect . answ. the condition of caluary changed . iohn 4. the great mercies of god. the patience and loue of christ . the true mediator . ezek. 22. who prayed . to whom . for whom . where . when. how. in what manner . heb. 5. his strong crying . his teares . how offensiue sinne is . attention in prayer . whose sinnes we must lament oculi mei defecerunt prae lachrymis . with how many mouthes christ craued forgiuenesse . psal. 130. not conditionally but absolutely . presently . for all sinnes past , present , and to come . wherefore he prayed to his father to forgiue , and did not forgiue them himselfe , gen. vlt. our sauiour would not bee a iudge . an accuser . but a mediatour . two offices of a mediatour . noe defence for the lewes but ignorance . the grossenesse of their ignorance . ignorance cannot be alleadged for vs. yet some defences may . gen. 27. all sinners are ignorant . the loue of christ . it is not christs will that wee forbeare to weepe . a new example . prophesies fulfilled . isa. 53. psal , 109. the charity of christ how far to loue our enemies . the loue of god ioyned with the loue of our neighbour . not so hard to loue , as to hate . a troublesome neighbour must be loued , matth. 3. heb. 5. how god often answereth . the effectuall answere of the father . god doth not absolutely compell . christs prayer more powerfull for sinners , then for himselfe . all things present to god. christ still crucified . an oblation . no want if we haue christ. a prayer . the greater our offences are , the greater is gods glory in pardoning . and wherefore . a perfect peace-maker a great holy day . luk. 2. 14. ioh. 12. 27. the great peace of the world concluded . how the diuell eyeth contentious persons . by hating others , wee loose gods loue . a short prayer . phil. 3. diuites eguerunt , & psal. 34. hos. 12. cant. 6. cant. 6. harmony evangelical between st. mathew & luke in the deduction of christ's geneologie by william cowper ... cowper, william, 1568-1619. 1685 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a34838 wing c6699 estc r39606 18450468 ocm 18450468 107689 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34838) transcribed from: (early english books online ; image set 107689) images scanned from microfilm: (early english books, 1641-1700 ; 1631:2) harmony evangelical between st. mathew & luke in the deduction of christ's geneologie by william cowper ... cowper, william, 1568-1619. 1 broadside : ill., geneal. table. printed for i. hindley ..., london : [1685] date of publication suggested by wing. reproduction of original in the guildhall, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy. 2008-06 tcp assigned for keying and markup 2008-11 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion harmony evangelical between s t mathew & luke in the deduction of christ's geneologie . by william cowpier bishop of galloway here s t. luke steping up by twenty degrees higher in the geneologie of chr ▪ then mathew doth , reckoneth alone . 1 god 2 adam 3 seth 4 enos 5 cainan 6 maleleel 7 jared 8 enoch 9 mathusala 10 lamech 11 noah 12 sem 13 atphaxad 14 sala 15 heber 16 phalec 17 ragau 18 saruch 19 nachor 20 thara here the two evangelists reckon on togeather the natural line of our lord from abraham unto david . 21 abraham 22 isaac 23 jacob 24 juda 25 phares 26 ezrom 27 aram 28 aminadab 29 naasson 30 salmon 31 booz 32 obed 33 jesse 34 david from david s t. mathew reckoneth the legal line of christ to lett us see that jesus christ was lawfully king of the jewes and did succeede by the law as neerest of kin to sitt upon the throne of david his father . from david s t. luke reckoneth the natural line of chr : to lett us see that . jesus christ is the son of david naturally descended of him by nathan according to the flesh , for the messias was promissed to be the son of david the king of israel and juda. solomon roboam abia asa josaphet joram ozias joatham achaz ezekias manasses amon josias jechonias here endeth the race of solomon . 35 nathan 36 mattatha 37 menan 38 melca 39 eliakim 40 jonan 41 joseph 42 judah 43 simeon 44 levi 45 matthat 46 jorim 47 eli 48 josse 49 er 50 elmodam 51 cosam 52 addi 53 melchi 54 neri where s t mathew calls salathiel the son of jechonias , understand his legal son succeeding as y e neerest of kindred . where s t luke calls salathiel y e son of neri , understand , y e natural son of neri 55 salathiel 56 pedaiah 57 zorobabel saint mathew reckoneth in this line the forefathers of joseph saint luke reckoneth in this the forefathers of mary abiud eliakim azar sadoc achim eliud eliazar matthan jacob joseph jesus christ 58 rhesa 59 joanna 60 juda 61 joseph 62 sem 63 mattathia 64 maath 65 nagge 66 esli 67 naum 68 amos 69 mattathias 70 joseph 71 joanna 72 melchi 73 levi 74 matthat 75 heli 76 mary 77 jesus christ this geneologie hath five sections , all running ( for memories sake ) as s t. mathew doth , from fathers to children . the first from adam to noah ; the second from noah to abraham : the third from abraham to david ; the fourth from david to zorobabel ; the fifth from him to christ. in the first and second , s t. luke runns alone ; in the third s t mathew and s t luke run together , in the fourth they take different courses . s t mathew goeing downe from david by solomon , s t luke frō david by nathan ( not nathan the prophet but another of that name davids son by bathsheba , and soe solomon's brother germane ) both meet in salathiel-where goeing on two stepps togeather , they part again , the one taking his course from zorobabel by abiud to joseph ; the other , rhesa to mary , both of them meel in jesus christ. thus you have the golden line of christ it begins at the first adam , and is absolved in the second , it contains a roll of the fathers , who through the priviledge of the first borne were ordinary doctors and chiefe lights of the church , till the comming of christ. upon this golden line runnes y e whole booke of god , he that would read it with profit , must remember the course of the spirit in the deduction of this line . if at any time he divert from it , it is only to enterlace a purpose which may cleare the story of the line . so with a description of the lineage of seth , he adjoynes a description of the ofspring of cain , when he draweth the posterity of sem , he adds the seed of japhet and cham , and as he handleth the history of abraham , isaac , & jacob , soe likewise of nahor , ismael , and esau but as we may easily perceive , he insists not long on any of them , who are beside the line ; but haveing spoken soe much of them as may clear the story of the line , he returnes to his purpose ( leaving them ) untill he cometh to the fore-promised shiloh , jesus the son of the most high & everliveing god. london printed for i. hindley and sold at his shop in cliffords inn in fleet street . notes, typically marginal, from the original text notes for div a34838-e10 joseph is called by s t luke the son of heli because he was his son in law the messiah already come. or profes [sic] of christianitie both out of the scriptures, and auncient rabbins, to convince the iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their messiah (as they dreame) yet for to come. written in barbarie, in the yeare 1610, and for that cause directed to the dispersed iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ... harrison, john, fl. 1610-1638. 1619 approx. 201 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a02727 stc 12858 estc s116532 99851748 99851748 17039 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02727) transcribed from: (early english books online ; image set 17039) images scanned from microfilm: (early english books, 1475-1640 ; 1309:03) the messiah already come. or profes [sic] of christianitie both out of the scriptures, and auncient rabbins, to convince the iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their messiah (as they dreame) yet for to come. written in barbarie, in the yeare 1610, and for that cause directed to the dispersed iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ... harrison, john, fl. 1610-1638. [10], 68 p. imprinted by giles thorp, amsterdam : anno m. dc. xix [1619] another issue, with cancel preliminaries and leaf i4, of the 1613 edition; cancels are printed by w. jones in london. dedication to frederick of bohemia is signed: iohn harrison. this edition has dedication to maurice, prince of orange, in english only. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -messiahship -early works to 1800. apologetics -early works to 1800. 2004-01 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-03 olivia bottum sampled and proofread 2004-03 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the messiah already come . or profes of christianitie , both ovt of the scriptures , and auncient rabbins , to convince the iewes , of their palpable , and more then miserable blindnesse ( if more may be ) for their long , vaine , and endlesse expectation of their messiah ( as they dreame ) yet for to come . written in barbarie , in the yeare 1610 , and for that cause directed to the dispersed iewes of that countrie , and in them to all others now groaning under the heauy yoake of this their long and intollerable captivitie . which yet one day shall have an end ; ( as all other states and conditions in the world , they have their periods ) even when the fulnesse of the gentiles is come in , and when that vayle shall be taken away from their hearts , as is prophecied . brethren , my hearts desire and prayer to god for israel , is , that they might be saved . rom. 10.1 . for i would not ( brethren ) that ye should be ignorant of this secret ; that partly obstinacie is come to israel , untill the fulnesse of the gentiles be come in : and so all israel shall be saved ( as it is written &c. ) rom. 11.25 . and ierusalem shall be troden under foot of the gentiles , untill the time of the gentiles be fulfilled . luk. 21.24 . even to this day , when moses is read , the vayle is laid over their hearts : neverthelesse , when their heart shall be turned to the lord , the vayle shall be taken away . 2 cor. 3 , 15. verely , i say unto you , ye shall not see me , untill the time come that ye shall say , blessed is he that commeth in the name of the lord. luk. 13.35 . how beautifull are the feete of them which bring glad tidings of peace , and bring glad tidings of good things . rom. 10.15 . amsterdam , imprinted by giles thorp . anno m. dc , xix . to the high and mighty prince frederick king of bohemia , &c. and to his royall sonne the most hopefull yong prince frederick henry . most high and mightie prince , this treatise was published seven yeares agoe , and printed in the low-countries ; not long after the death of that noble prince henry my master : and for that , and some other reasons , dedicated to those high and honourable personages ; as by the epistle following may appeare . the same reasons have moued me to revise it , and publish it a new , vnder the protection also of your maiestie and royall issue ; that most hopefull yong prince ; cujus e●go etiam nomine ipso recreor , in whom the name of prince henry is now revived again to gods glory ; so likewise the name of queene elizabeth , by your majesties most happy inauguration king of bohemia : which two names are yet pretious , and ever will be in the hearts of the english nation , and other nations likewise . the other reason , for that the iewes also ( whom this argument chiefly concerneth ) many of them remaine in your maiesties dominions : whereof in time your maiestie , or royall issue ( as may be hoped ) raised vp of god for that very purpose , may be a happy instrument ; as of the finall desolation of that mysterie of iniquitie babylon : so consequently of the finishing of that mysterie of godlinesse ; even the conversion of the iewish nation , the very period of all prophecies . and then ( as iohn concludeth his revelation ) come lord iesu. he which testifieth these things saith , surely , i come quickly , amen . even so come lord iesu. amen , amen . your maties . most humble devoted seruant iohn harrison to the high and mighty lords , the states generall of the vnited prouinces of the low-countries . also , to the high and mighty prince maurice , prince of orange , &c. and to his noble brother prince henrie : all happinesse . for two reasons i haue made bold to present unto your high and honourable considerations this treatise following . the one more particular , in respect of that intyre amitie , and correspondence , which was betwixt my deare master deceased prince henrie , of famous memorie , and your exce●lencie ( and whole state ) whom he much honoured , and thereof gaue sundry testimonies , both publique and private , whereof my selfe ( hauing the honour to be one of his seruants neere unto him , and by reason of my attendance much in his presence ) was oftentimes an eare-witnesse . and that your princely brother ( alter idem , an other henry , cujus ego nomine ipso recreor , even for my masters sake , that gone is , and for that affection he sh●wed towards his highnesse , both in life and death ) who was much conversant with him before his sickn●sse , and in his sicknesse came diu●rs times to visite his highnesse , and to condole with us in our heavinesse , can also i make no doubt witnesse sufficiently : whose hearts , or rather but one heart and soule ( as it is in that place ) seemed to be knit together , like the soule of david and ionathan by a mu●uall symp●thie , as in name , so in nature and correspondence of disposition : which had not untimely death prevented , some further covenant , like that of david and ionathan , might perhaps in time haue beene concluded , wor●●●e such heroicall spirits . an other reason is , for that the persons whom this argument chiefly concerneth , to wit , the iewes , many of them remaine in your countrie , and haue their habitation in peace and safetie : not in that slaverie as in other nations , accounted of in the basest maner that may be , in the number of dogs rather then of men. which though it haue fal●en upon them by the just judgement of god , yea , and by their owne judgement upon themselues , so much the more just : his blood be upon us , and upon our children : yet are they , children of the promise , and beloved for the fathers sake , as paul pleadeth for them in divers places , alledging both their prerogatives and priviledges aboue the gentiles : what is then the preferment of the iew ( saith he ) much euery maner of way . for to them apperteineth the adoption , and the glorie , and the covenants , and the giving of the law , and the service of god , and the promises : of whom are the fathers , and of whom concerning the flesh christ came , &c. and in that respect we gentiles ought not so proudly and tyrannously to insult over them ( as many doe ) especially christians of all others , should not adde affliction to affliction : but rather pitie and bewaile their induration ( as paul doth in the place before cited ) expecting with patience their conversion in due time , as the lord hath promised : for if god himselfe loue them being his enemies ( for they are beloved ( as i said before ) for the fathers sake , as he loved us before our conversion ( when we were his enemies he loved us : so the apostle testifieth ) why should we christians hate and abhorre them , who are so highly in gods account ( even the beloved of the lord ) and hold them in such disgrace and contempt as we doe : as in my sma●l observation , and experience , i am able to testifie , both by that i have seene and heard : which rather exasperateth them against our profession then otherwise . which harshnesse and uncharitablenesse of ours ; together with the idolatrie , and superstition of the church of rome , in worshipping of images , and such like tromperie , i am perswaded , haue beene two maine obstacles to their conversion hitherto : as some of them in barbarie objected to me , saying : the christian religion could not be the true religion , for that it alloweth the worshipping of images , which is expresly against the law : thou shalt not make to thy selfe any grauen image . and if we say they crucified christ , and therefore we hate and abhorre them , even to the third and fourth generation , that is to say , their posterity for ever : so doe we daily by our crying sinnes , euen crucifie againe the lord iesus , they but once and unwittingly ( as saint peter testifieth ) we often , and that both wittingly , and willingly , to our greater condemnation , in respect of the fulnesse of knowledge we haue in the messiah . this is that fulnesse of the gentiles , already come in ( whereof the apostle long since prophecied ) as in knowledge abounding , so in sinne super-abounding , and that generally through out all nations . of whom i doubt much whether i may say ( as it was said in times past of the amorites as touching their fulnesse ) it was not yet come : for i am sure the fulnesse of the gentiles ( as touching sinne ) is already come : fulnesse of bread , and aboundance of idlenesse , as in sodome : yea fulnesse and loathsomnesse , even of manna it selfe : as the children of israel in the end waxed wearie of that heavenly foode , so is it with us in respect of the foode of our soules . else what meaneth so many sects , and schismes in our church at this day ? diseases arising from some bad humours and corruptions in the body ( as all diseases doe ) which therefore ought to be purged . surely the varietie of the one argueth a fulnesse and sacietie of the other . we are fallen from the names of christians , given to the primitiue church , to be baptized into new names ; anabaptists , arminians , & id genus farinae : corne i may not call them , but chaffe : yea , rather tares sprung up with the good corne , over-spreading , and over-topping it too in many places : but both must grow together till the harvest . yea , our fulnesse and nicenesse is such , as we can taste no maner of meat almost , but what some curious cookes for the nonce provide for us : every one must have a cooke for his owne palate . we are fallen into that time fore-prophecied by the apostle , 2. tim 4. for the time will come when they will not suffer wholesome doctrine , but having their eares itching , shall after their owne lusts get them a heape of teachers . we are even wearie of manna , as the children of israel were . and therefore now that they haue fasted so long time , and that fulnesse of the gentiles come upon us ; it standeth both with the lords justice and his mercie , both to us and them , to doe to them as he did to us at the first , and to us as he did to them . behold therefore the bountifulnesse and the severitie of god , toward them which have fallen severitie , but toward thee bountifulnesse , if thou continue in his bountifulnesse , or else thou shalt also be cut off : and they also if they abide not still in unbeliefe shall be graffed in , for god is able to graffe them in againe . of which g●orious worke of the conversion of the iewish nation , and finishing of that mysterie of godlinesse ; if you ( most h●gh and mightie lords ) shall be the first beginners in your owne countrie , as you haue already playd your parts against the mysterie of iniquitie , both at home and abroad , both by sea and by land , as the chiefe bulwarks of christian r●ligion at this day against the power of antichrist and all his adhaer●nts , whereof you have borne the brunt ( as tully saith of the scipioes ; they were propugnacula belli punici ) and therefore deserve the prize aboue all other nations ) you shall not onely highly advance your honour in this world ( as you have done already , both in those your martiall aff●ires , and otherwise , also by a generall eye of policie ( or rather so many argus eyes ) watching over all estat●s , to keepe them upright and in order : especially those extraordi●ary , and magnificent ( i may well call them so ) workes of chari●ie towards the poore , in those your state●y ho●pitals , and guest-houses , and such l●ke places of provision : no crying for bread nor complayning in your streetes ▪ but also in the world to come , you shall a●vance your selues in honour and glory aboue the heave●s : where you shall shine like so many starres in the ●irmament , and as the sunne in his strength : for so it is said : they that turne many to righteousnesse , shall shine as the starres forever and ever : and they that honour me ( saith the lord ) i will honour : then the which , what greater incouragement . and so humbly craving pardon for this my boldnesse being a stranger , or wherein otherwise i have erred : i commit you ( according to your high and eminent places , estates and orders , which in my heart more i honour , than eyther my tongue or penne can worthily expresse not so well knowne vnto me ) to the almighty : to whose service i rest devoted iohn harrison . to the reader . i must confesse ( christian reader ) that a great part of the proofes following , together with the methode , i have borrowed out of a booke called the christian directorie or resolution , in english , which i had with me in barbarie : none else of that argument , but the booke of bookes , which is the bible . and therefore least any one should accuse me hereafter of secret theft ; i doe ingeniously acknowledge before hand with the poet : fateor me transtulisse . but yet with many additions , and alterations of my owne , i have made it of right ( as it were my owne , without any wrong to the author . and so i referre it to thy christian censure . the messiah alreadie come . first for the promises and prophecies of old as touching the coming of a messiah , whom we call christ , both they and we agree , both of us reading dayly in our churches & synagogues , teaching & holding for canonicall the verie self same scriptures , euen the law and the prophets . in so much that the gentile is oftentymes enforced to marvile , whē he seeth a people so extreāly bent one against another , as the iewes are against christians , and yet doe stand so peremptorily in defence of those verie principles , which are the proper causes of their disagreement . but in the interpretation & application thereof ariseth all the controversie , they understanding and applying all things literally and carnally to their long looked for messiah yet for to come , we after a spirituall maner understanding all those promises and prophecies to be most truly and really fulfilled in the person of our blessed mesiah , alreadie come , they expecting a temporall king , to rule and conquer in this world , we acknowledging a spirituall king , whose kingdome is not of this world , as himself did many tymes protest , while he was in the world : my kingdome is not of this world. to beginne with adam and so forward . gods promise to adam . the first promise as touching the messiah is this made to adam after his fal , for the restoring of mankind , to witte that the seed of the woman should breake the serpents head , that is to say one of her seed to be borne in tyme should conquer the divel death and sinne , as the auncient iewes understand this place , which being a spirituall conquest and against a spirituall enemie the divel , he ( i meane the messiah ) must needs be a spirituall , and consequently not a temporall king , as the iewes imagine . gods promise to abraham . the second to abraham isaack & iaacob often repeated . to abraham gen. 12.3 . in thee shall all the families of the earth be blessed . to isaack gen. 26.4 . in thy seed shall all the nations of the earth be blessed . to iaakob gen. 28.14 . in thee and in thy seed shall all the families of the earth be blessed . therefore the gentiles aswell as the iewes , the blessing is generall without exception , all the families of the earth , all nations , no prerogatiue of the iewe , no exception of the gentile , as touching the messiah , i meane the benefit of this so generall and great a blessing , though otherwise much everie waye , as the apostle reasoneth to the romans . whereupon i inferre as before , that the messiah must be a spirituall and not a temporall king : otherwise it had been but a verie small benediction to abraham , or others after him ( who neaver sawe their messiah actually ) if he must haue been onely a temporall king , and much lesse blessing had it been to us gentiles , if this messiah of the iewes must haue been a worldly and a temporall monarch , to destroy and subdue all those nations formerly blessed ( and blessed shall they be ) to the servitude of iurie , as the later teachers doe imagine . the prophecie of iaakob . the third ( which confirmeth the former ) is the prophecie of iaacob at his death gen. 49.10 . the rodde or scepter shall not depart from iudah , nor a lawgiver from between his feet , till shiloh come and the people or nations shall be gathered vnto him . which the chaldie paraphrase , as also onkelos , both of singuler authoritie among the iewes , doe interpret thus . vntill christ or the messiah come ( which is the hope and expectation of all nations , aswell gentiles as iewes ) the government shall not cease in the house or tribe of iuda . whence i inferre the same conclusion as before , that if the messiah must be the hope and expectation , aswell of the gentiles as of the iewes , then can he not be a temporall king to destroy the gentiles , as the later iewes would haue it , but a spirituall king , as before hath been declared . secondly , if the temporall kingdome of the house of iuda whereof the messiah must come , shall cease and be destroyed a● his comming , and not before , that being a certayne signe of the tyme of his manifestation , how then can the iewes expect yet a temporall king for their messiah , the scepter alreadie departed & gonne , their kingdome and priesthood defaced , their citie and temple destroyed , themselues scattered amongst all nations , and so haue continued almost this sixteene hundreth yeeres , yea such a fatall and finall desolation by gods just judgment brought upon that wofull nation , & that not many yeares after the death and passion of our saviour iesus christ , according to his prophecie in his life tyme , as may fully settle our fayth in this poynt . the prophecie of moses . the fourth is that of moses to the people of israel , the lord thy god will rayse up unto thee a prophet like unto me , from among you , euen of thy bretheren , unto him ye shall hearken , &c. and in the verses following , i will rayse them up a prophet from among their bretheren like unto thee ( sayth god to moses ) and will put my words in his mouth , and he shall speake unto them all that i shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him . which words cannot be understood of any other prophet that ever lived after moses amongst the iewes , but onely of the messiah , as appeareth most playnly in another place in deutro . where it is sayd , there arose not a prophet in israell like unto moses , whom the lord knewe face to face , in all the miracles & wonders which the lord sent him to doe , &c. no such prophet except the messiah ever after to be expected : but the messiah , he it is that must match and overmatch moses everie waie , he must be a man as moses was in respect of our infirmities , euen according as the people of israel themselues desired the lord in horeb , saying , let me heare the voyce of the lord god no more , nor see this great fire any more , that i dye not . and the lord sayd unto moses , they haue well spoken , i will rayse them up a prophet from among their bretheren , like unto thee , &c. he must be a lawgiver , as moses was , but of a farre more perfect law , as hereafter shall appeare , he must be such a one whom the lord hath knowne face to face , as he did moses , but of a far more divine nature . for as it is in esay , who shall declare his age ? lastly , he must be approved to the world by miracles , signes , and wonders , as moses was , which the lord shall send him to doe , as he did moses . but no such prophet hath ever yet appeared in the world , not ever shall , who hath so fitly answered this type , so perfectly observed the law of moses ( which moses himself could not doe ) giving us in stead thereof a farre more excelent law , as was prophecied long before that he should . and finally , so miraculously approued himself to the world , to be sent from god , by signes and wonders donne both by himself & his apostles , as hereafter shall appear ) except this christ which we professe , therefore he alone is the true messiah and no other to be expected the prophecie of david . the fift , is the prophecie of david , a type also of the messiah , who for that he was a holy man , a mā after gods own heart , out of whose linage the messiah was to come , had this mysterie most manifestly reveiled unto him , for the assurance whereof as of a great mysterie , euen that of christ and his church , god byndeth himself by an oath saying , i haue made a covenant with my chosen , i haue sworne unto david my servant , thy seed will i stablish for ever , and set up thy throne from generation to generation , selah . which words although the later iewes will apply to king salomon ( and so in some sorte they may , for that he was also a type of the messiah ) yet properly these words , i will stablish the throne of his kingdome for ever , so often repeated , cannot be verified of salomon , whose earthly kingdome was rent and torne in pieces , streight after his death , by ieroboam , and not long after , as it were extinguished , but they must needs be understood of an eternall king and kingdome , as must also those other words of god in the psalme : thou art my sonne this day haue i begotten thee , aske of me , and i will giue thee the heathen for thyne inheritance , & the ends of the earth for thy possession , thou shalt crush them with a rod of yron , and breake them in pieces like a p●tters vess●l , which prophecie was never fulfilled in salomon , nor in any other temporall king in iewrie after him . and much lesse this that followeth , they shall feare thee as long as the sunne and moone endureth from generation to generation . in his daies shall the righteous flourish , and abondance of peace so long as the moone endureth . his dominion also shall be from sea to sea , and from the river unto the ends of the earth , they that dwell in the wildernesse shall kneele before him , and his enemies shall lick the dust . the kings of tharshish and of the yles shall bring presents , the kings of sheba and seba shall bring gifts , yea all kings shall worship him , all nations shall serue him . his name shall be for ever , his name shall indure as long as the sunne , all nations shall be blessed in him , and shall blesse him . and blessed be the lord god , euen the god of israel which onely doth wonderous things . and blessed be his glorious name for ever , and let all the earth be filled with his glorie , amen , amen . and so he endeth as it were in a traunce , ravished beyond measure , with the sweet and heauvenly contemplation of this spiritual and everlasting kingdome of the messiah , for to him and to no other can all these circumstances and hyperbolicall speaches of david ( rapte with the spirit of prophecie ) properly and primarily apperteyne , though literally the iewes understand them of salomon , as they doe many other places in like case , applying them onely to the type , never looking to the substance , whereof those types and figures were but shadowes and semblances , god of his mercie in his good tyme take away the vayle from their hearts , that at length they may see the true salomon in all his royaltie , not any longer to grope at noone dayes , wincking with their eyes against the cleare sunne like their forefathers , as it is in esay : a most fearefull judgment of god layd upon that nation of old , objected to them many tymes and oft , both by christ and his apostels , but in vayne , goe and say unto this people , ye shall heare indeed but shall not understand , ye shall playnly see and not perceiue , make the heart of this people fatte , make their eares heavie , and shutte their eyes , least they see with their eyes , and heare with their eares , and understand with their hearts , and convert and be healed . whereupon ensueth ( euen upon this wincking and wilfull obstinacie ) a most severe denunciation of finall desolation . lord how long ( sayth the prophet ) and he answered untill the cities be wasted without inhabitant , the houses without a man , and the land be utterly desolate , &c. but yet a tenth reserved to returne , a holy seed remayning in due tyme to be converted . this judgment and desolation , hath been along tyme upon them , they feel it and groane under the burden of it , as their forefathers did in egypt under pharaoh , & yet wincking shutte their eyes and will not see it , i meane , acknowledge the true cause of these so great judgments revealed from heauen upon thē , euen the contempt of gods holy prophets sent unto them from tyme to tyme , but especially of the messiah , whose blood lyeth heavily upon them , euen to this day , as their forefathers desired , his blood be upō us & on our children , which all the world seeth is come to passe , yea they themselues feele it , yet wincking with their eyes they will not see it . but there is a tenth to returne &c. the rest which will not this their messiah to raigne over them , let them look into that parable in the gospel , there shall they finde a farre more fearefull destruction denounced then the former . the first being but for a tyme , but a type of the other , but a beginning of woes , the other eternall , for ever and ever . the first he pronounceth with teares over ierusalem , the second he denounceth as an angrie iudge , provoked at length to execute his fierce wrath upō them , without any compassion at all . his words are these : moreover , those mine enemies , which would not that i should raigne over them , bring them hither , and slay them before me . which words of our saviour although they will in no wise beleeve , no more then they did the former , yet shall they find his words one daye , as truly fulfilled to them in the one , as they haue done alreadie in the other . and howsoever hitherto they haue esteemed of him as a false prophet , a deceiver , yet hath he been to them but too true a prophet in all their calamities both first and last . and so after this long digression i come to the next . the prophecie of ieremie . the sixt , which confirmeth the former , is that of iere. 23 , 5. behold the dayes come sayth the lord , that i will rayse up unto david a righteous braunch , and a king shall raigne , &c. and this is the n●me whereby they shall call him , the lord our righteousnes . this was spoken of davids seed aboue 400 yeeres after david was dead and buried , which proveth manifestly , that the former promises were not made unto him for salomon his sonne , or any other temporall king of his line , but onely for the messiah , who was called so peculiarly the sonne and seed of david . the prophecie of ezechiel . the seauenth , which also confirmeth the other , is that of ezec. 34.23 . i will set up ashepheard over them , he shall feede them , euen my servant david , &c. in which words the iewes themselues doe confesse , in their talmud , that their messiah is called by the name of david , for that he shall discend of the seed of david , and so it must needs be , for that king david being dead so long before , could not now come againe in his owne person to feed them him self . the prophecie of isaie . the eight , is the prophecie of isaiah , 2.2 . it shall be in the last dayes , that the mountayne of the house of the lord shal be prepared in the toppe of the mountaines , and shall be exalted aboue the hilles , and all nations shall flowe unto it , &c. for the law shall goe forth of syon , and the word of the lord from ierusalem . he shall judge among the nations . which verie words michah repeateth , cap. 4.1 . and are applyed there as also here unto the me●siah , they can haue no other meaning , by the judgement of the iewes themselues . in that daie shall the budde of the lord be beautifull and glorious , and the fruit of the earth shall be excellent . vnto us a child is borne , & unto us a sonne is giuen , and the gouvernment is upon his shoulders , he sh●ll call his name wonderfull , councellor , the mightie god , the everlasting father , the prince of peace , the increase of his gouvernment shall haue none end . and in the 11. chap. there shall come a rod forth of the stock of ishai , and a graffe shall growe out of his root , & the spirit of the lord shall rest upon him . behold your god cometh &c. then shall the eyes of the blynd be lightned , and the eares of the deaf shall be opened , then shall the lame man leape like a hart , and the dumme mans tongue shall sing , &c. chap. 35.4 . and he sayd , it is a small thing that thou shouldest be my servant , to rayse up the tribes of iacob , and to restore the desolations of israell . i will also giue thee for a l●ght of the gentiles , that thou mayest be my salva●ion unto the ends of the earth . chap. 49.6 . out of all which places before aledged , i conclude , first the cōming of a messiah , which the iewes will not denie : secondly , that he must be king aswell of the gentiles as of the iewes , which they cannot deny : thirdly that he must be a spirituall and not a temporall king , as they imagine . it followeth next to be proved , that he must be both god and man , euen the sonne of god : the second person in trinitie to be blessed for evermore , which also they shall not deny . that the messiah must be both god and man. the iewes at the first agreed with us in all or most poynts as touching the messiah for to come , denying onely the fulfilling or application thereof in our saviour , but since the later iewes finding themselues not able to stand in that issue against us , they haue devised a new plea , saying , that we attr●bu●e manie things unto iesus , that were not foretold of the messiah to come , namely , that he should be god , and the sonne of god , the second person in trinitie , which we will proue both by scriptures , as also by the writings of their own forefathers . for scriptures , it is evident by all ( or the most ) alledged before , that the messiah must be god , euen the sonne of god , indued with mans nature , that is , both god and man. so in genesis , where he is called the seed of the woman , it is apparant he must be man , and in the same place , where it is sayd , he shall breake the serpents head , who can doe this but onely god ? so in isay , where he is called , the budde of the lord , his godhead is signified , and when he is called the fruit of the earth , his manhood . and so in an other place . behold a virgine shall conceiue and beare a sonne , and thou shalt call his name immanuel , that is to say . god with us , which name can agree to none , but to him that is both god and man. and who can interpret these speeches , that his kingdome shall be everlasting isa. 9. that his name shall be for ever , ●it shall indure as long as the sunne and the moone , that all kings shall worship him , all nations serue him , psal. 72. worship him all ye gods , psal. 97. that no man can tell his age , isai. 53. that he must sitte at the right hand of god. psal. 110. who , i say , can understand or interpret them but of god , seeing in man they cannot be verified , with which place of scripture the euangelists doe report , that iesus did put to silence divers of the learned pharises : for , sayth he , if the messiah be davids sonne , how did david call him lord ? signifying , thereby , that albeit he was to be davids sonne , as he was man , yet was he to be davids lord as he was god , and so doe both rab. ionathan , and their owne publique commentaries interpret this place . michah is plaine , his going forth is from the beginning , and from everlasting , and isay is bold to proclaime him by his owne name , euen god , and to giue him his right stile , with all his additions , ( as herolds to great kings and princes use to doe ) he shall call his name , wonderfull , councellor , the mightie god , the everlasting father , the prince of peace , &c. in vayne therefore is that objection of the iewes , that el , or elohim , signifying god , is sometymes applyed to a creature , here it cannot be so , nor in the next place following , psal. 45.6 . thy throne o god is for ever and ever , &c. wherefore god euen thy god hath anoynted thee with the oyle of gladnes ab●ue thy fellowes , which cannot be applied to salomon , but as a type of the messiah . howsoever the name iehova which is of such reverence among the iewes , that they dare not pronounce it , but in place thereof read adonai , that i am sure they will never grant to belong to any creature . then what say they to that of ier. 23.6 . where the messiah is called in plaine termes iehovah , and this is the name whereby they shall call him , iehovah our righteousnes . so likewise , chap. 33.16 . over againe is he called by the same name iehovah our righteousnes . and so doe the auncient iewes themselues expound this place , namely , rabbi abba , who asketh the questiō what the messiah shall be called , and answereth out of this place , he shall be called the eternall iehovah . the like doth misdrasch . upon the first verse of the 20 psalme . and rabbi moyses hadersan , upon gen. 41 : expounding that of zephanie 3.9 . concludeth thus : in this place iehovah signifieth nothing els but the messiah , and so did one of the iewes at unawares acknowledge to me , alledging that place out of the psalmes , the lord doth build up ierusalem &c. that their messiah at his coming should build a new citie and sanctuarie , much more glorious then the former . so did he also interpret that place of hagg. 2.10 . of a third temple . whereupon i inferred , seeing in those words he alledged , the lord doth builde vp ierusalem , the hebrew word is iehovah , therefore by his own interpretation the messiah must be iehovah which he could not well shifte off , but sayd that adonai ( for iehovah they dare not name ) must there be understood , which point of the godhead of the messiah the most auncient iewes did ever acknowledge proving by sundrie places of scripture , not onely that he should be the sonne of god , but also the word of god incarnate . first that he should be the sonne of god , they proue out of gen. 49.10 . the scepter shall not depart , &c. till shiloh come . which rabbi kinhi proveth to signifie his sonne , that is the sonne of god. out of isai , where he is called the budde of the lord. out of the psalmes , where it is sayd , thou art my sonne , this day haue i begotten thee . and a litle after kisse the sonne least he be angrie , and ye perish , blessed are all they that trust in him , which last words cannot be understood of the sonne of any man , for it is written , cursed be the man that trusteth in man , ier. 17.5 . secondly , that he shal be the word of god , they proue out of isay , as also out of hosea , where it is sayd , i will saue them by the lord their god. ionathan translateth it thus , i will saue thē by the word of their god. so where it is sayd , the lord sayd to my lord , sit at my right hand , &c. the lord sayd to his word , sit at my right hand . also where it is sayd , he sent his word and healed them . rabbi isaack arama , upon gen. 47. expoundeth it to be meante of the messiah , that shall be gods word : so likewise that of iob , i shall see god in my flesh , &c. rabbi simeon upon gen. 10. gathereth therupon , that the word of god , shall take flesh in a womans wombe . another out of these words ; iehovah our god is one iehovah , proveth the blessed trinitie , saying , by the first iehovah , is signified god the father , by the next , which is elohim , god the sonne , and by the other iehova , god the holy ghost proceeding of them both : to all which is added the word one , to signifie , that these three are indivisible , but this secret ( sayth he ) shall not be reve●led untill the coming of the messiah . these are the words of rabbi ibda , reported by rabbi simeon , in a treatise called zoar of great authoritie among the iewes , where also the sayd rabbi simeon interpreteth those words of isay , holy , holy , holy , lord god of hosts , in this maner . esay by repeating three tymes holy ( sayth he ) doth signifie as much as if he had sayd : holy father , holy sonne , and holy spirit : which three holies doe make but one lord god of hosts , which mysterie of the blessed trinitie , rabbi hacadosch gathereth out of the verie letters of iehovah , upon those words of ieremie before recited , the two natures of the messiah both divine and humane , his two filiations , the one whereby he must be the sonne of god , the other whereby he must be the sonne of man : concluding thereupon , that in him there shall be two distinct natures , and yet shall they make but one christ , which is the same that we christians hold . philo that learned iewe shall ende this first consideration , touching the nature and person of the messiah , as himself writeth in his book de exulibus , by tradition we haue it , sayth he , that we must expect the death of an high priest , which priest shall be the verie word of god , voyde of all sinne , whose father shall be god , and this word shall be the fath●rs wisdome , by which all things in this world were created , &c. th●refore the messiah must be both god and man , both by the scriptures , as also by their owne writers , they cannot deny it . that the messiah must change the law of moses . as the messiah must be both god and man , euen the naturall and onely begotten sonne of god , and the verie word of god incarnate , voyde of all sinne , able to satisfie the wrath of his father , and to fulfill the law of moses for us , which moses himself could not doe , nor any other after him . it was a burdensome lawe to the children of israel , a yoake which neither they nor their forefathers were able to beare : so having once in his owne person most exactly accomplished the same here on earth , together with all rites , ceremonies , prophecies , types , figures , and circumstances , of his comming , clearely fulfilled in him and by him . it was necessarie ( i say ) the substance being once come , those shadowes and ceremonies should cease and be abolished , i meane the ceremoniall law totally , for as touching the morall law , or the commandements he sayth , i came not to destroy the law or the prophets , but to fulfill them , onely thus farre hath he abolished that too , he hath taken away the curse of it , hanging it on his crosse , euen the handwriting that was against us , together with himself crucified . this ceremoniall law of moses ( i say ) consisting of such a multitude of ceremonies , figures , types , sacrifices , &c. all of them for the most part pointing at the messiah to come ; for by those outward signes and services appointed by god to his people , they were still put in mind of his covenant , and assured of his promise , that the messiah should come . moreover it being proper and peculier to one onely nation in all the world namely iurie , the exercise thereof permitted , but in one onely place of that countrie , namely ierusalem , whither everie man wa● bound to repaire three tymes everie yeere , to wit , at the pasqua , pentecost , and the feast of tabernacles , there & no where else to offer sacrifice . i say this lawe of moses , being altogether ceremoniall , and peculier to that nation , it was necessarie at the comming of the messiah , the same should be abolished , and a more generall and perfect law giuen and established , a law that should be cōmon to all men , serue for all countries , tymes , places , and persons , otherwise how could the gentiles be made pertakers of the covenant , aswell as the iewes , how could all these nations , so farre distant from ierusalem , repaire thrice everie yeere thither , how should everie woman dwelling in the east or west indies repaire thither for her purification , after everie childbirth , as by the law of moses she was commanded levit. 12. therefore it is manifest , that this law of moses was giuen to continue but for a tyme , euen till the comming of the messiah , and then another to come in place to continue , till the worlds ende . this signifyed moses to the people , after he had delivered the former law to them , saying , the lord thy god will rayse up unto thee a prophet like unto me , from among you , euen of thy brethren , unto him thou shalt hearken . as if he had sayd , yee shall heare me till he come , who must be a lawgiver as my self , but of a farre more absolute and perfect law , and therefore more to be reverenced and obeyed . and then he addeth in the person of god himself , this thundering sentence against all misbelievers : whosoever will not hearken unto my word , which he shall speak in my name , i will require it of him . which words cannot be verefied in any other prophet , after moses untill christ , for that of those prophets there arose none in israel like unto moses , deut. 34.10 . they had no authoritie to be law givers , as moses had , but were all bound to the observation of his law , till christ should come , whom moses here calleth a prophet like unto himself , that is , a lawmaker , exhorting all men to heare and obey him . hereunto the prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . a prophet like unto moses , they must let that alone to the messiah , whose office it is to change the law of moses , giuen upon mount sinay , & in stead thereof , to promulgate a new law , to beginne at sion , as sayth the prophet isay : the law shall goe forth of sion , and the word of the lord from ierusalem . which cannot be understood of moses law , published eight hundreth yeeres before this prophecie , and that from sinai , not from sion , but of the preaching of the gospel , which began at ierusalem , and from thence was spread over all the world . which the same isay foresawe , when talking of the messiah , he sayth , in that daie shall five cities in the land of egypt speak the language of canaan , &c. in that daie shall the alter of the lord be in the middest of the land of egypt , and a piller by the border thereof , unto the lord. and the egyptians shall knowe the lord in that daie , and doe sacrifice and oblation , and shall vow● vowes , &c. which could not be verified of the law of moses , for by that law , the egyptians could haue nether alter nor sacrifice , but it was fulfilled upon the cōming of christ , when the egyptians were made christians . also in another place , and the yles shall waite for his law. the same was likewise foretold by god in malachie , where he sayth to the iewes , and of the iewish sacrifices , i haue no pleasure in you , neyther will i receiue an offring at your hands , for from the rising of the sunne , unt●ll the going downe of the same my name i● great among the gentiles , and in everie place incense shal be offer●d 〈◊〉 my name , and a pure offering , for my name is great among the gentiles , s●●th the lord of hosts . wherein we see , first a reprobation of the iewish sacrifices , & consequently of the law of moses , which dependeth principally thereupon . secondly , that among the gentiles there should be a pure maner of sacrifice , more gratefull unto god then the other , not limited eyther in respect of tyme or place , as the mosaicall law & sacrifice was . for so sayth god in ezechiel , i gaue them statutes which were not good , and judgments , wherein they shall not liue , that is not good to continue perpetually , nor shall they live in thē any longer , but til the time by me appoynted . of which tyme he determineth more particularly by ieremie in these words behold the dayes come , sayth the lord , that i will mak a newe covenant with the house of israel and iudah , not according to that covenant which i made with their fathers &c. where you see a new covenant or testament promised different from the old , whereupon i conclude , the old law of moses by the messiah must be changed into a new . the tyme of his manyfestation with all other circumstances . now for the tyme of his manyfestation , with all other circumstances , of his birth , lyfe , death , resurrection , ascension and those things also that fell out afterwards , if we shall consider how particulraly , & precisely they were all foretold by the prophets , and how long before ( some hundreths some thousands of yeares ) before they fell out ; as also how exactly they were all fulfilled in the person of our blessed saviour : all directed like so many lynes to one center : we shall ( as it were in a mirrour ) see and behold both the truth of christian religion setled vpon a most firme & unmovable center ; as also the vanitie of all other religiōs whatsoever , especially this most vain expectatiō of the iewes to this day , of their messiah yet for to come , as vaine and fond altogither , as was that opinion of one of the phylosophers which the word center hath put me in mynd of , that the earth forsooth did move and the heavens stand still : & how far they are degenerate , not onely from all true light & vnderstāding in heavenly matters , but also even from cōmon sense and reason it selfe in things of that nature tending therevnto . and first for the tyme. daniell who lived in the first monarchie foretold that there should be three monarchies more , the last the greatest of all , to witt the romane empire , and then the eternall king or messiah should come , his 〈◊〉 are these . in the dayes of these kings , shal the god of heaven set vp a kingdome which shall never be destroyed , dan. 2.44 . and just according to this tyme was the messiah born , namely in the dayes of augustus caesar , luk. 2. ( as both we christians account and the iewes acknowledge ) even in those halcyon dayes of peace when the temple gates of ianus were commannded to be shut , and vpon that very day when augustus commaunded that no man should call him lord was this prince of peace borne . therefore to him agreeth this circumstance of tyme very fitly , most vainly therefore doe the iewes after this tyme expect for another . secondly iacob who lived many yeares before , prophesied of this tyme very precisely , as already hath bene aleadged , that the mes●iah whom he there calleth shilo should come at that tyme when the scepter or goverment regall was departed from the house of iudah , which was in the dayes of herod , and never till then , who first vsurped that government , his father in law king hircanus with all his of●pring of the blood royall of iuda , togither with the sanhedrim put to death . the genealogies of the kings and princes burned . a new pedegrie for himselfe divised , in a word all authority regall whatsoever belonging to that tribe , at that tyme , quite extinguished . and just according to this tyme was our saviour borne , namely in the dayes of herod , math. 2.1 . therefore , to him agreeth this circūstance of tyme very fitly : most vainely therefore doe the iewes after this tyme expect any longer . thirdly god himselfe saith by his prophet hagga● ; that the messiah whome he there calleth the de●ired of all nations : shall come in the tyme of the second temple , which was then but new built , farr inferior in statelynes and glory to the former built by solomon , ( which the old men in the book of ezra testify by their weeping when they sawe this second temple , and remembred the glory of the first . the words of the lord by his prophet haggai are these . speake vnto zerubbabel : who is left amonge you that sa●e this hous● in her first glory and how doe you see it now ? is it not in your eies in comparison of it as nothing ? yet now be of good cheere ô zerubbubel for thus saith the lord of hosts yet a litle while and i wil shake the heavens and the earth and the sea and the drie land . and i will move all nations , and the desire of all nations shal come , and i will fill this house with glory saith the lord of hostes . the glory of this last house shal be greater their the first &c. which must needs be vnderstood of the coming of the messiah to wit his personall presence in this second temple , in whom is the fulnes of glory , & therefore could he and none other , fill it with glory , being himselfe indeed the king of glory . lifte vp your heads ô yee gates and be yee lift vp yee everlasting dores and the king of glory shall come in . so doth mallachie prophesy in these words . the lord whom yee seeke shall speedily come to his temple , even the m●ssenger of the covenant whom yee desire , behold he shall come sayth the lord of hosts &c. and so indeed he did , for christ iesus came into the world during this second temple , and did himselfe likewise foretell the destruction thereof , which came to passe even in that age . therefore to him agreeth , this circumstance of tyme very fitly , most vainly therefore doe the iewes after this tyme , to wit the destruction of the second temple expect any further . fourthly the messiah by the true computation of daniels prophesie , accounting his hebdomades or weekes for so many yeeres to be multiplied by seauen : that is to say weekes of yeares , ( as they must needs be understood ) was to come just according to the tyme before mentioned , his words are these : seventie weeks are determined upon thy people and upon thyne holy citie : knowe therefore and understand , that from the going forth of the command●ment to bring againe the people , and to build ierusalem unto messiah the prince , shall be seauen weeks , and threescore and two week● . and after threescore and two weeks shall the messiah be slayne , and not for hims●lf . and the people of the prince that shall come shall destroy the citie and sanctuarie , and he shall confirme the covenant with many for one week , & in the middest of the weeke he shall c●use the sacrifice and oblation to cease . which hebdomades , or weeks of yeeres , whether we account from the first yeere of cyrus who first determined the iewes reduction , or from the second of darius , who confirmed , and put the same in execution , or from the twentieth yere of darius , for that he then made a new edict in the favour of nehemias , and sent him into iury : everie way they will ende in the raigne of herod and augustus , under whom christ was borne , or in the raigne of tyberius , under whom he suffered . and by no interpretation can it be avoyded , but that this tyme is now out , aboue one thousand and fiue hundreth yeeres . beside● , this being a cleare prophecie of the messiah ( howsoever somewhat more intricate and obscure , in respect of the yeeres , wherein the prophet alludeth to the captivitie of babylon , as some thinke ) must needs be interpreted according to the former prophecies also of the messiah . and so doth the prophet expound himself in the former words , namely that themessiah should be slaine , before the destruction of the citie and sanctuarie . yet is there one weeke more to make up the number of seauentie , in the midst of which weeke the messiah should be slayne , which came to passe accordingly , for in the middest of that weeke , that is about three yeeres and an half after his baptisme , christ iesus the true messiah was slayne , and not for himself , for pilat could find no fault in him : i find no fault in the man , i finde no cause of death in him , i am innocent of the blood of this iust man , look ye to it . not for himself but for us was he wounded ( as sayth the prophet isai ) he was wounded for our transgressions . therefore to him doth this circumstance of tyme beare witnes , and consequently the iewes after these tymes by god himself appointed for the messiah , expecting yet for an other beside● the vanitie of this their expectation , they make god himself a lyer , yea and all their forefathers abraham , isaack and iacob , & all the holy prophets ( whose children they hold themselues to be ) who all of them sawe these dayes , and prophecied of them , abraham rejoyced to see my day ( sayth our saviour ) and he sawe it , and was glad . ) all these make they lyers with themselues , whereby they shewe themselues , rather to be the children of the divil , who is the father of lyes , then of abraham , who is the father of the faithfull onely . for so did that vile serpent at the first , euen dare to giue god himself the lye ( as it is in genesis ) god ●ayth there to adam ▪ in the day that thou eatest of such a tree thou shalt dye the death : no ( sayth the divil ) it is not so , ye shall not dye as all . so doe these imps of sathan , generation of vipers , as iohn the baptist in his time called them , euen just after the same maner . for sayth god by his prophets , at such a tyme will i sende the messiah into the world , and by such and such markes , ye shall knowe him : no sayth this froward generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . we look for a magnificent prince , we will none of such a base fellowe , as this iesus to reigne over us , a false prophet , a deceiver , and so forth , with whatsoever els their malicious harts can imagine , their blasphemous tongues , being set on fire of hel , are ready to utter to his disgrace . but let them looke into that parable of our saviour & there they shall find him another maner of persō thē they imagine , i will repeat it unto them . moreover those mine enemies who would not that i should raigne over them , bring them hither and stay them before me . god of his mercie giue them repentance in tyme of their heynous and high blasphemies , that they may mourne for him whom they haue pierced , everie familie and tribe apart . repent for the kingdome of heauen is at hand , and think not to say with your selues , we haue abraham to our father , for i say unto you , that god is able of these stones , to rayse up children unto abraham . now is the axe put to the roote of the tree . the last trumpet will blowe and then it wil be to late , when ye shall heare that shrill voyce ringing in your eares arise ye deade and come to judgment , that voyce will awake you out of all your dreames , and make you arise whether ye will or no , when ye shall see the sonne of man come in his glorie , euen your long looked for messiah , like a magnificent prince indeed , but litle to the comfort of those that remayne obstinate . awake therefore to your salvation that ye be not awakened hereafter to your condemnation : awake thou that sleepest , stand up from the dead , and christ shall giue thee light , shake of all your ydle dreames and foolish fantasies of your imaginarie messiah , fitter for children then men of discretion , consider with your selues at length , how long ye haue overslept your selues , how manie ages are now past and gone , since both by computation of scriptures ( as aforesayd ) as also by the observation of your owne doctors , and teachers , your messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidenc●s and probabilities to the contrarie that may be , looke into your talmud , and there ye shall see plainly , if you be not blynd there also as you are in the scriptures , the vanitie of vanities of this your expectation , for so it is indeede . it is often repeated in your talmud that one elias left this tradition , that the world should endure six thousand yeares , that is two thousand before the lawe , two thousand under the lawe , & two thousand , after that vnder the messiah . which last two thousand yeares , by all computation could not begin much from the birth of iesus . and your rabbins long since complayned in that their talmud , that there seemed to them in those dayes seaven hundreth and odde yeares past since the messiah by the scriptur● should have appeared ; and therefore they doe marveyle why 〈◊〉 so longe , deferreth the same much more then may ye marvel vpon whome the ends of the world are come . an other observation cabalisticall they have vpon those words of isa. 9 : 7 : the increase of his goverment and peace shall have no end , where the hebrew word is lemarbeh signifying to increase or multiply ad multiplicandum : in which worde , because they finde mem to be shut which is not vsual in the middle of a word they gather many secrets , and amonge other , that seeing mem signifieth 600 yeares , so longe it should be from that time of isai , vntil the time , of the messiah , which accompt of theirs falleth out so just , that if you reckō the yeares frō achas king of iuda , in whose time isay spake these words , vntil the time of herod vnder whom christ was born , ye shall find the nūber to fail in litle or nothing . a much like observation hath rabby moses ben maimon in his epistle to his countrymen the iewes in africa concerning the time of the messiah , which he thinketh to be past according to the scriptures above a thousand yeares , ( he lived about the yeare of christ one thousand , one hundreth & forty ) but that god deferreth his manifestation for theire sinnes , since which time , hath passed almost 500. yeares more , and yet yee heare nothing of his cōming . consider this yee iewes of barbary for to you partly seemeth this epistle to be written . will you then stay still , and say stil after so many hundreth yeares past and gone , that for your sinnes god deferreth yet his cōminge , putting it of from one five hundreth yeares to another , & so in infinitum ? it is all one as if you say , that for your sinnes god hath broken his promise nowe , a thousande and six hundreth yeares , and consequently it may be for your sinnes the messiah will never come , this must be your last refuge , you may aswell say the one as the other . but howsoever you make your selves sinfull , yea out of measure sinful , yet let god be iust and righteous in his promise ( as it is written ) make not him a lyer as you have done hitherto . to this purpose also apperteyneth the narration of one elias ( as rabby iosua reporteth it in the thalmud ) that the messiah was to be borne indeed according to the scriptures before the destruction of the second temple , for that i say saith of the synagogue : before she traveled , she brought forth and , before her paine came she was delivered of a man childe , that is saith he , before the synagogue was afflicted and made desolate , by the romans she brought forth the messiah . but yet saith he this messiah for our sinnes doth hide himself in the seas and other defarts , till we be worthy of his comming . which is asmuch in effect as if he had said , ( the one as probable as the other ) that perhaps for our sinnes and vnworthines the messiah may not come at all , but returne to heaven backe againe from whence he came . and why i pray you not have stayed aswell in heaven all this while rather then in the seas and desarts for so many yeres , to no purpose . i am parswaded if balaams asse were aliue againe , and did heare these , and such like your idle fantasies & dreames touching your messiah , the very asse woulde reprove you to your faces , and make you ashamed of them , wherof though i have read somewhat in divers authors yet coulde i hardly beleeve any such absurdities to be delivered , much lesse defended , by any reasonable creatures , till i had heard some thinge my self . i urged that place of genesis , to one of them , to witte , that the scepter should not depart from iuda till shilo came , that is the messiah , which being so long since departed and gone , i asked what reason they had , as yet to expect for a messiah , he answered , the scepter was not departed , they had their sheckes , that is to say , chief men of their tribes , in all parts , where they inhabite . moreover that some of the moores forsooth had brought them word of a people or nation of the iewes , inhabiting in a farre countrie , he could not tell me the place where , but first there is a river to be passed , two trees , growing on eyther side directly one against another , which two trees , everie saturday and no day els , doe of their owne accord bowe one towards another , making as it were a bridge for men to goe ●ver . now the iewes , by reason that day is their sabath may not attempt to passe over it . but the messiah at his comming shall bring them al●ogether , into the land of promise , they knowe not how , rebuyld the citie and sanctuarie in a trice , much more glorious then ever it was before . to which purpose he alledged that place out of the psalmes , ( the lord doth buyld up ierusalem & gather tog●ther the dispers●d of israel . so likewise interpreting that of hag. ( the glorie of this last house shal be greater then the first ) of this third imaginarie temple . so literally applying that of isai , that in those dayes the wolf should dwell with the lambe , the leoparde lye with the kidde , the calf and the lyon & the fa●te beasts together , and a litle childe to leade them , &c. that these things should thus come to passe literally , according to the verie hebrewe characters . this is all the knowledge they haue in the scriptures , the bare hebrew letters , and no more . yet can they not speake one word of the true spirituall language of canaan , but in steede of shiboleth ( like those ephraimites , they pronounce siboleth , no interpretation spirituall of the celestial canaan , the heauenly ierusalem , of the spirituall temple , of the mysticall bodie of the messiah , that is to say , his church , no relish at all of the spirit of god , or any spirituall worship amongst them . and yet forsooth they will be the people of god alone , and who but they , the children of abraham , and of the promise , and none but they , yea they are so vaynly puft up with the foolish pride of this their high pedegree , that they thinke verely and will speake it confidently ( i haue heard it from them , that none of them , unlesse for verie heynous offences as perjurie , or such like , shall be judged after this life , or be in daunger of hell fire , they onely to haue their punishment in this world , and not els . as though hell fire were onely prepared for us gentiles , and heauen onely for the iewes , which unlesse they repent they shall find quite contrarie , if the words of our saviour be found true , which hitherto they haue found but to true , to their woe , as i noted before . i say unto you that many shall come from the east and from the west , and shall sitte downe with abraham , and isaack , and iaakob in the kingdome of heauen , and the children of the kingdome shall be cast out into utter darknes , there shall be weeping and gnashing of teeth . where are now the iewes with their loftie pedegree ▪ euen as esau sould to iaakob his birthrigh for a messe of pottage , so haue the iewes to us gentiles their birthright to the kingdome of heauen , for a messe of idle dreames add fantasies they imagine to themselues , towres & castles in the aire , crownes & kingdomes in expectance , euen in this world , another paradice here on earth . but in the end they shall find themselues to haue been all this while in a fooles paradice , and as it were in a dreame , which when one awaketh vanisheth , and so i leaue them to their dreames and profound sleep , till it shall please god of his mercie to awake them . thus then it is manifest both by scripture , tradition , and observation of the iewes themselues , that about the tyme before mentioned , to witte in the dayes of augustus caesar , the newe roman emperor and of herod the vsurper king of iury , who was the first that tooke away the scepter from iuda , euen in the tyme of the seconde temple , the true messiah was to be borne . and hence it ●as that the whole nation of the iewes remayned so attente at this tyme more then ever before or since in expecting the m●ssiah . wherevpon so soone as ever they hearde , of iohn baptist in the desart , the iewes sent preists & levites from ierusalem to ask if he were the messiah and in another place it is saide , as the people wayted & all men mused in their harts of iohn if he were the messiah iohn answered & saide vnto them &c. so that you see in those dayes the whole people of the iewes wayted for his comming all men mused vppon their messiah . so did also iohn himselfe being in prison send two of his disciples to iesus demanding , art thou he , that shall come or shall we looke for an other , and againe at the feast of the dedication they came flocking to him from all parts they came round about him as it is in that place saying how longe dost thou holde vs in suspence , if thou be that christ tell vs plainly . all which importeth the greate expectation wherein the people remayned in those dayes , of which fame , expectation , & greedy desire of the people , divers deceivers tooke occasion to call themselves the messiah , iudas galilaeus , iudas the sonne of hezechias , atonges a shepharde , theudas and egiptus , all notable deceivers . but aboue all one barcozbam , who ( as the talmud affirmeth , for thirty yeares together was received for the messiah by the rabbins themselves , til at last they flew him , because he was not able to deliver them from the romains . which facility in the people when herod sawe , he caused one nicolaus damascenus to devise a pedegree for him from the ancient kings of iuda , and so he as well as the rest tooke vppon him the tytle of the messiah , whom divers carnall iewes that expected the messiah to be a magnificient king , as herod was , would s●em to beleeve and publish abroade , wherevpon they are thought to be called herodians in the gospell , who came to tempte christ , but all these deceivers are vanished and gone , their memoriall is perished with them ; wherevnto our saviour , seemeth to allude , where he saith ; all that ever came before me are theeves & robbers , but the sheepe did not heare them . i say all these false messiahs with their followers , they are vanished and gone ; onely iesus christ and his religion , contrarie to all other religions in the worlde , without either sworde , speare or shield against all worldly strength and pollicy hath increased and multiplied and shall doe to the end of the world , as gamaliel longe agoe prophecied to the iewes , wilfully bent but all in vaine , even in the verie first infancie therof to have destroyed it . his words are these . and now i say vnto you r●fraine your selves from these men , and let them alone : for if this councell or this worke be of men it will c●me to naught , but if it be of god yee cannot distroy it , least ye● be found even fighters against god. wherefore to conclude at length this maine pointe of the tim● of christs appearing which cut●eth the very ●hroat of the iewes vaine expectation , seeing at or about that time there concurred so many signes and arguments together , as 1. the establishment of the romane empire newly erected ( for then by daniels prophesie was the g●d of heaven to set vp his kingdome ) . 2. the departure of the rod or scepter from the howse of iuda . 3. the destruction of the seconde temple , foretolde by our saviour , and cōming to passe accordingly even in that age . 4. the just calculation of daniels hebdomades , or weekes of yeares . 5. the observation of rabbines . 6. the publike fame and expectation of all the iewes , together with the palpable experience of more then sixteene hundreth yeares past since iesus appeared ; wherein we see the iewish people in vaine doe e●p●ct an other messiah , they being dispersed over all the worlde without temple , sacrifice , prophet , or any other pledge at all of gods favoure which never happened to them , till after the death of our saviour : for that in all other their banishmentes , captivities , and afflictions , they had some prophesie , consolation or promise lefte vnto them for theire comforte , but nowe they wander vp and downe ( god having set a marke vpon them as he did vpon cain ) as a people forlorne , and abandoned both of god , and men . his linage or pedegree . secondly the messiah by the scripture was to be borne of the tribe of iuda and to descend lineally from the house of david . there shall come a rod forth ●f the flocke of ishai &c. so did our saviour , as appeareth by his genealogie set downe by his evangelists math. 1. luk. 3. as also by the thalmud it selfe which sayth that i●sus of nazareth crucifyed was of the blood royal from zerubbabell of the h●use of david , confi●med by the going vp of ioseph and marie his mother , to bethelem to be taxed , which was the city of david , who was borne ther● , as also it is manifest for that the scribes and the phar●sies ●●o objected many matters of much lesse importaunce against him : as that he was a carpenters sonne &c. yet never obj●cted they against him that he was , not of the house of david which could they haue proved would quickly haue ended the whole controversie . his birth with the circumstances thereof . thirdly , the messiah by the scripture was to be borne of a virgin , so sayth isay. behold a virgin shall conceiue and bring forth a sonne , the hebrewe is he emphatioum the virgin . and isai appointeth this to achaz , for a wonderfull & straunge signe from god , therefore , sayth he , the lord himself will giue you a signe , behold , which he could not haue done in reason , if the hebrewe word in that place had signified a young woman onely , as some later rabbins will affirme , for that is no such signe nor straunge thing , but verie common and ordinarie for young women to conceiue and bring forth children , and so did the elder iewes understand it , as rabbi simeon noteth . and rabbi moses haddersan upon those words , truth shall bud forth of the earth , sayth thus . here rabbi ioden noteth , that it is not sayd , truth shall be ingendred , but truth shall budde forth , to signifie , that the messiah , who is meant by the word truth shall not be begotten as other men are , in carnall copulation . to the same effect , and after the same maner to be interpreted is that of ieremie . the lord hath created a newe thing in the earth a woman shall compasse a man. and rabbi haccadosch proveth by cabal● out of many places of scripture , not onely , that the mother of the messiah must be a virgine , but also that her name shall be marie . now ●he birth of iesus christ was thus , &c. that is to say , after this straunge and extraordinarie maner , therefore must he needs be the true and undoubted messiah . the messiah by the scripture was to be borne at bethlehem in iud●a , for so it is written by the prophet . and thou bethlehem ephrathah are litle to be among the thousands of iudah , yet out of ●hee shall he come forth unto me , that shall be the ruler in israel , &c , which place the chief priests themselues quoted to that purpose , to herod demanding of them where christ should be borne , and they answered him , at bethlehem in iudea , for so it is written by the prophet , as before . so also d●vid af●er much restles studie , and industrious search , to finde out this myst●rie , &c. i will not enter into the tabernacle of my house , nor 〈◊〉 upon my pallet or be●de , nor suffer myne eyes to sleepe , nor myne eye ledds to s●●●ber , untill i finde out a place for the lord &c. at length , the mysterie being reveiled unto him , he doth 〈◊〉 it were point to the verie place in the words following : lo● , we heard of it at ephrata , which is bethlehem , gen. 35.19 . and found it i● the fi●lds of the forest . then addeth , we will enter unto his tabernacle , & wor●hip before his footstool : foreshewing that divine worship there afterwards done to iesus by those mags or wisemen , who came frō the east to worship him in that place , euen in the cratch , and before his footstool , presenting unto him gifts , gold , frankincense & myrh , as was also prophecied in another place , that presents and gifts should be brought unto him from farre countries & by great personages . the kings of tarshish and of the yles shall bring presents , th● kings of sheba and seba shall bring gifts . cyprian sayth , it is an old tradition of the church , that those magi or wisemen were kings , or rather litle lords of particuler places , which is to be understood , such litle kings , as iosuah slewe thirtie in one battaile , howsoever it is manifest they were men of place & reputation in their countries ( neither are prophecies alwaies so strictly and litterally to be understood ) they brought with them a great treasure , gold frankincense and myrrh , yea both herod and all ierusalem tooke notice of their comming . they had private conference with the king as touching the starre that appeared unto them , leading thē to that most bright morning starre , whereof balaam long before prophecied saying . i shall see him but not now , i shall behold him but not neere , there shall come a starre of iaak●b , &c. iesus then being borne at bethlehem in iudea ( as was prophecied long before the messiah should be ) and indeed it standeth with great reason , that he that was to be the sonne of david , should also be borne in the citie of david : the circumstances also of his birth duely considered both before and after , first the angels salutation to his mother marie , foretelling that his name should be iesus , before ever he was conceiued . so esdras prophecied in the person of god himself , saying , behold , the tyme shall come , that these tokens which i haue told thee shall come to passe , &c. for my sonne iesus shall appeare , &c. and after thes● same yeeres shall my sonne christ dye : here is both his birth and passion , both his names ; iesus , christ plainly expressed . which book though it be not canonicall , yet was it extant in the world before ever christ was borne . also rabbi haccadosch proveth by art cabalist out of many places of scripture , that the name of the messiah at his cōming shal be iesus , and among other he addeth this reason , that as the name of him who first brought the iewes out of bondage into the land of promise , was iesus or iosua , ( which is all one ) so must his name be iesus , that shall the second tyme deliver them . secondly the angels appearing to the shepherds in the night of the nativitie with this joyfull message from heauen , behold i bring you tydings of great joye , that shall be to all people , that unto you is borne this day in the citie of david , a saviour , which is christ the lord : and this shal be a signe unto you , yee shall finde the child swadled and layd in a cratch . thirdly the starre that appeared , notifying his comming into the world , whereof not onely the wisemen , before mentioned , but also generally , all the astronomers & soothsayers of that age took speciall notice , adjudging it to portend universall good to the earth , some gathering thereupon ; that some god discended from heauen to the benefite of mankind , and for that cause had that starre an image erected to it in rome , and as plinies words are , is cometa unus toto orbe colitur , that onely comet in all the world is adored . fourthly his presentation in the temple , according to the lawe of moses , where openly came old symeon , by the motion of the spirit ( for he had a revelation from god , that he should not see death , till he had seen the lords christ ) took the child in his armes , acknowledged him for the messiah , prophecied that he should be a light to be revealed unto the gentiles , appointed for the fall & rising againe of many in israel , with other events , which afterwards came to passe . so did likewise anna the prophetesse , as it is in the same chapt●r . fiftly , that most pitifull murder of all the infants in and about bethlehem , upon this occasion , as was prophec●ed by ieremie , saying , a voyce was-heard on high , mourning and bitter weeping , rahel weeping for her children , and refused to be comforted , because they were not , rahel was buried in the way to ephrath which is bethlem , & for that cause those infants were called her childrē , albeit she were dead aboue two thousand yeeres before they were slayne , & aboue one thousand and fiue hundreth before ieremie wrote this prophecie . among which infants herod also for more assurance , slewe an infant of his owne , for that he was descended by the mothers side of the line of iuda . which crueltie comming to augustus his eares , he sayd , he had rather be h●rods swine , then his sonne , for that he being a iewe was prohibited by his religion to kill his swine , though not ashamed to kill his sonne . sixtly his flying into aegypt herevpon , as also to fulfill that prophecie , out of aegypt have i called my sonne ; which i say inlargeth further saying . behould the lord rideth vpon a light cloud ( which is his flesh , or humanity ) and shall come into aegipt , and all the idols of aegipt shall tremble ) at his presence , which later pointe eusebius sheweth was fulfilled most evidently in the sight of all the world , for that no nation came to christian religion with so great celerity and fervour as did the aegyptians , who threwe downe theire idols before any other nation . and as they had beene the first in idolatrie to other countries , so were they , the first by christ his cōming vnto them that afterwards gave exāple of true returne vnto their creator . it followeth in isay , i will deliver the egiptians into the hands of cruel lords ( these were the roman lords and princes , pompei , caesar , antonie &c. & a mightie king shall raigne over thē &c. this must needs be augustus the emperor , who after the death of cleopatra the last of the blood of the ptolimies , tooke possession of all egypt and subjected it as a province to the romaine empire . but after these temporall afflictions threatned against egypt , behold a most euangelical promise of deliverance : in that day shall fiue cities of the land of egypt speake the language of canaan , &c. in that day shall the altar of the lord , be in the middest of the land of egypt &c. they shall crye unto the lord because of their oppressors , and he shall send them a saviour , and a great man , and shall deliver them , &c. the lord of hosts shall blesse them saying , blessed be my people of egypt , &c. this blessing ( i say ) the egyptians obteyned by our saviours being in egypt , whom here the prophet calleth by his owne name iesus , a saviour a great-man . finally , the comming of iohn baptist , his forerunner or messenger , as was propheci●d , behold , i will send my messenger and be shall prepare the way before me , and the lord whom ye seeke shall speed●ly come to his temple . and againe , i will send you eliah the prophet , that is to say , iohn the baptist , in the spirit and power of eliah , as an angell from heauen expoundeth it , appearing to zacharias his father in the temple , sent to foretell him both of his birth , as also by what name he should call him , euen iohn , saying , thou shalt call his name iohn , he shal be great in the sight of the lord , &c. he shall goe before him in the power and spirit of eliah . and therefore our saviour in plaine termes he calleth him eliah , mat. 11 , 14. and if you wilt receiue it , this is that eliah which was to come , he that hath ears to heare let him heare . and as our sauiour gaue him his due , before a multitude then assembled , calling him eliah : so did this eliah also giue our saviour his due , in acknowledging him for the messiah , not assuming unto himself that honour offered unto him by the iewes , but refusing it absolutely , and laying it upon iesus our saviour the true owner . then , this is the recorde of iohn , when the iewes sent priests and levites from ierusalem to aske him , who art thou , and he confessed and denyed not , and sayd plainly , i am not the christ , i am not the messiah . i baptise you with water , but there is one among you , whom ye knowe not , he it is that commeth after me , which is preferred before me , whose shoe l●tchet i am not worthie to unlose . these things were done in bethabara , beyond iordan , where iohn did baptise . the next day iohn seeth iesus c●mming to him , and sayth behold the lambe of god , which taketh away the sinne of the world . this is he of whom i sayd , after me cōmeth a man that is preferred before me , for he was before me , and i knew him not but bec●us● he should be declared to israel , therefore am i come baptizing with water . so iohn bare record saying , i sawe the spirit come downe from heauen , l●k● a doue , & abiding upon him and i knewe him not , but he that sent me to baptise with water , he sayd unto me , upon whom thou shalt see the spirit come downe , and stay still upon him , that is he which baptiseth with the holy ghost . and i sawe and bare record , that this is the sonne of god. according as it is , in the other three euangelists more at large expressed , how that iesus when he was baptised came strait out of the water , and loe the heauens were opened unto him . and iohn sawe the spirit of god discending l●ke a doue and lighting upon him . and loe a voyce came from heaven saying , this is my beloved sonne in whom i am well pleased . the next d●y iohn stood againe , and two of his disciples , and he beheld iesus w●lking by and sayd : behold the lambe of god , and the two disciples heard him speak and followed iesus . all this was done at bethabara , beyond iordan in the sight and hearing of a number of people there present , as three of our euangelists doe report , which they would never haue presumed to haue done , had not the matter beene most evident , and without all compasse of denyall or contradiction . and truely no one thing in all this storie of iesus life , doth more establish the certaintie of his being the true messiah , then that iohn the baptist , whose wisedome , learning , vertue and rare sanctitie is confess●d , and recorded by the writings of all our adversaries , should refuse the honour of the messiah offered unto himself , and lay it upon iesus , and also should direct those disciples , that depended upon him , to the onely following and imbracing of iesus doctrine , which is most evidently proved , that he did for that somany followers and disciples as himselfe had , not one appeared ever after , that was not a christian. these circūstances i say of the birth & cōming of the messiah into this world so lōg before foretold by the prophets & fulfilled so exactly in the person of our blessed lord & saviour wel considered ; i may at length conclude , heaven and earth concurring , men and angels with all other creatures applauding therevnto , yea & god himselfe from heaven pronouncing it , this is my beloved sonne in whome i am well pleased . that therefore as sure as god is god and cannot lye nor give testimony to any vntruth , so sure is iesus christ the sonne of god , the true messiah and saviour of the worlde , no other to be expected . his preaching or doctrine . thus having evicted by the birth of our lord and saviour iesus christ together with the circumstances both before and after , that he was by birthright the onely legitimate ( as i may say ) and true borne messiah , all others that were before him , or since have sprunge vp or shall doe hereafter to the worlds end , but bastards , and vsurpers , yea theeves , and robbers , and that in the highest degree of theeverie that may be , even robbing god of his honor , which he wil not impart to any other : it remaineth yet furthere to demonstrate the same by his life , death , resurrection , ascention , with all other accidents , and circumstances accordingly to be observed , which may make this mistery more & more manifest , or rather palpable , as the apostle witnesseth saying , that which was from the beginning , which we have heard , which we have seene , with these our eies , which we have look●d vpon , and these hands of ours have handled &c. that i say which we have seene and heard declare we vnto you : what can be more palpable ? after his baptisme he began to preach ( hauing before gotten his living ( as most conjecture ) with his owne hands , and eaten his bread with the sweat of his browes , to shew himselfe true man , and that he was made a curse for vs , ( as it is written , in the sweat of thy browes sh●lt thou eate thy bread ) & what was his doctrine ▪ of this world , or worldly delights , of pleasure , or profite , no , no , quite contrarie to the humours of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the foure euangelists , mathewe , marke , luke , and iohn , who recorded both his sayings and doings may appeare : ) wholly tending to the sinceare service of god in spirit and truth , to the exaltation of gods glorie , the beating downe of mans pride , by discovering his miserie , to the contempt of this wicked world and vaine pompe thereof , to the mortifiation of all sinnes in vs , patience , peace of conscience &c. in a word all directed to the manifestation of his fathers will and amendment of mans life : tending whollie to this one ground or principle thou shalt loue the lord thy god with all thy soule which is the first and great cōmandement and thy neighbour as thy selfe , on which two hangeth the whole law and the prophet . the maner of his doctrine was simple plaine and easie , altogither according to the evidence of the spirit , not in the enticing words of mans wisdome like the heathen orators & philosophers , nor like the scribes & pharisees , but with power and authoritie , without eyther feare or flatterie of any mans person , rebuking all mens sinnes even to their faces , which ( i say ) procured him such a generall hatred . it tooke away no one spirituall point of moses law ( but the ceremoniall onely and provinciall , which by the comming of the messiah was to be taken away ) yea rather revived , interpreted and made perfect the same , corrupted much by the iewes false interpretations and glosses . that ( as they taught ) commaunding external observance onely , this adding internall obedience also . for whereas that enjoyned ( according to the letter , and as they interpreted ) to loue our neighbours and friends , and no further : this adjoyneth love also your enemi●s , blesse them that curse you math. 5.43 . where that prohibited actually to commit adulterie , & no more ( as they imagined ) this forbiddeth the adulterie of the eye and of the verie hart . and so of all the rest of the decalogue our saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the law-giver god the father . therefore i conclude this doctrine so quite contrarie to the grosse humours of this wicked world , and so repugnant to fl●sh & blood , so wholly devoted to gods glorie and the sincere observation of his law is the doctrine proper to the messiah , which the prophets of god foretold should be delivered by him ( at his comming ) into ●he world . his life and conversation . for his life and conversation , ( the expresse image of his do●trine ) it was staineles , and without reproof , even by the testitestimonie of his very enimi●s : acknowledged also by the divills themselves . a man of such gravitie as never in his lyfe he was noted to laugh , but often to weepe : of such humilitie as being the sonne of god , yet scarce took vpon him the dignitie of a servant , of so mild and sweet a nature as all the injuries of his enimies never wr●st●d from him an an●rie worde , but on the contrarie prayers and teares in theire behalfs . in prayer often : the day he spent in the temple , and elsewhere , preaching to the broken harted , doing good to al mē , healing all maner of diseases as the prophets foretolde the messiah should doe : the night on mount olivet & other places in praier . in fastings often fortie daies & fortie nights togither : that the iewes might knowe he was more then a man. finally he was such a one as was described by god in isay so many ages before he was borne . behold my servant &c. he shall not crie . a bruised reed he shall not break . as also in zacharie behold thy king commeth vnto thee , he is iust & having salvatiō , lowly , &c. such a one isay was our saviour as touching his integrity , sanctity , pietie , humilitie & all other vertues even by the testimonie of his greatest enemies , porphyry and others ; yea of the divils themselves . ergo. his myracles . for his myracles which he wrought for the confirmation of his doctrine , & approbation of his person , as sent from good the iewes themselves doe graunt , and record the same in divers places of their thalmud : yea they make mention of many wonderfull thinges ●hat iesus did , which are not written by our evangelists . so doth mahomet in his alcoran : affirming him to have beene a great prophet , and to have wrought his myracles by the onely power and spirit of god. and they weresuch as first were foretold by the prophets , that the messiah should worke , as namely ; to give sight to the blinde to open the eares of the deafe to make the lame to leape , the dumme to sp●●ke , &c secondly such as were altogether unpossible for any mortall man to effect , but by the meer power and finger of god , as the raysing of the dead to life againe , as he did lazarus , after he had lyen foure dayes stincking in the grave . iairus his daughter ; a cheif ruler of the synagogue . the widowes sonne before the gates of the city nain in the presence of a multitude of people there assembled to the funerall . with many other straunge myracles recorded by such faithful witnesses ( the evangelists i mean ) foure in number * though two or three had been sufficient in lawe , who afterwardes sealed the truth thereof euen with their dearest blood , as did infinite others after them . neyther could the iewes of those times , compassed about with such a clowd of witnesses ever deny the truth thereof : the parties themselves then living , and conversing amongst them , upon whom they were wrought . they had no other evasion but this , to say ( and that most blasphemoussie , contrary to their owne knowledge and conscience : and therefore our saviour layeth it to their charge as that fearefull sin against the holy ghost not to be praied for ) that he wrought these his miracles by the help of beelzebub the prince of divils . wheras it is most apparant , the divill himselfe had never that power giuen him to rayse one from the dead : and though he had , yet would he sooner by his good will , take away both lyfe and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruell tyrant in rome rather than give life to any one , for he is a murtherer frō the beginning . and yet the iewes themselves in their thalmud doe acknowledge that the messiah at his coming , shal be most wonderfull in working myracles . and in their publick commentary vpon ecclesiastes they haue these words : all the former miracles of the prophets or saincts , shall be nothing to the myracles of the messiah when he cōmeth . but such were the myracles of our saviour , the whole multitude applauding hereunto : the like was never seen in israel , he hath done all things well ; never man spake like this man. seing also it is impossible , yea blasphemie to think that god should give testimonie , to any untruth , it must needs followe that all was true which iesus affirmed , & therfore seing he affirmed himself to be the sone of god , and the messiah , it must needs followe ( i say ) by these his miracles , that he was so in deed , according to that speech of his to the iewes : " the wo●kes that i doe in my fathers name they beare witnesse of me . and againe , * if i doe not the workes of my father beleeve me not , but if i doe them though ye beleeve not me yet beleeve my works . as also that answer of his to iohns disciples sent to inquire of him as touching that mysterie of the messiah , art thou he that shall come &c. iesus answered , goe and tell iohn what things ye have seen and heard , the blinde see , the halt goe , the leapers are cleansed , the deafe heare , and the dead rise againe &c. the calling of his apostles . herevnto ( as an appendix to his myracles ) i may well annexe the calling of his apostles , disciples and followers , whereof iosephus maketh mention as of a great myracle , who being of divers callings states and conditions in the world , yet all on , the sodaine vpon his call lefte both father , mother , wife , children , & other temporall respects and followed him , who had nothing to give or promise them in this world but crosses and afflictions : he that will be my disciple let him take vp his crosse and followe me . a man that never spake them faire but ever cossed them in theyr humors savouring of flesh & blood : get thee behinde me sathan , thou art an offence vnto me . his doctrine ever harshe hard and repugnant to flesh and blood : this is a hard saying , who can heare it . a man in disgrace with the higher powers , the rulers , high priests , scribes & pharisees , doe any of the rulers or of the pharisees beleeue in him ? a man that had neyther friends in the world to beare him out , nor a house to put his head in , the foxes haue holes , and the soules of the heauen , they haue nests , but the sonne of man hath not whereon to rest his head . and yet notwithstanding , all this that worldly men and women and some also notorious sinners , and loose livers before , should leaue all their worldly hopes , ease , profit , pleasure ( and their sweet sinnes too ) to follow such a man , with so great inconveniences , losses daungers and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to dye , and loose their liues , rather then forsake him or abandon his service , this ( isay ) is such a myracle , as never in the world fell out the like , and must needs be graunted by the enemie , to be supernaturall . we reade of an emperour , that taking in hand to conquer the world made this proclamation for winning men unto his partie : whosoever will come and be my servant , if he be a foot man. i will make him a horseman , if he be a horseman , i will make him ride with coaches , if he be a farmer i will make him a gentleman , if he possesse a cottage i will giue him a village , if he haue a village , i will giue him a citie , if he be lord of a citie i will make him prince of a region or countrie : and as for gold , i will poure it forth unto them by heapes , and waight , and not by number . this was the proclamation of cyrus the great king of persia to his followers , verie glorious ( as we see ) in pompe of words , and to the eye of flesh and blood . let us now compare herewith the proclamation of our cyrus , iesus christ , to his disciples and followers : the entrance and preface whereof was this , repent , &c. and then it followeth ( in stedd of whosoever will come and be my servant , if he be a footman , i will make him a horseman : ) if any man will followe me ( sayth christ ) let him forsake hims●lf , and take up his crosse and followe me , not on horseback ( as the pope doth , with all his proud cardinals , and bishops in his pontificalibus : i haue seene servants on horses , and princes walking as servants on the ground : so did an emperor bare footed to his holynes , but what would salomon haue sayd , if he had seene a prince hold his stirrope ? and yet ( forsooth ) will this proude prelate be servus servorum , a follower of christ , and peters successor . ) in steede of possessing lands and lordships , gold and treasures , he sayth , possesse not gold nor silver , nor money in your purses , nor a scrip for the journey , neyther two coats , neyther shoes , nor so much as a staffe in your hands . in steede of these preferments and pleasures of the world ( sayth christ ) contrarie to cyrus : in this world ye shall haue affliction , yea which is more , ye shal be delivered up to the counsels , and to the synagoues , ye shal be beaten , and brought before rulers & kings , for my sake , ye shal be hated of all men , for my names sake , ye shal be betrayed also of your parents , bretheren , kinsmen and friends . and ( which is most of all ) ye shal be put to death , for who●oever will saue his life shall loose it . finally , if any man come to me , and hate not his father and mother , and wife and children , and bretheren and sisters , yea & his owne life also , he cannot be my disciple . and whosoever beareth not his crosse and commeth after me , he cannot be my disciple . for which of you mynding to buyld a tower sitteth not downe before , and counteth the cost , &c. so likewise , whosoever he be of you that forsaketh not all that he hath he cannot be my disciple . this was the proclamation and edict of christ to his followers . this was the entertaynement proposed by iesus , to such as would come and serue under his colours , with expresse protestation , that himself was sent into the world , not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sworde , fire and tribulation . thinke not that i am come to send peace into the earth , i came not to send peace , but the sword . and yet with these cold offers presented to the world , first by himself to his apostles and disciples wonne thereby to follow him , euen upon the first call , they left all and followed him , and by them to all others afterwards : isay , by this doctrine so crosse and opposite to mans nature , inclination , and sensuall appetite , he gayned moe harts unto him , within the space of fortie yeeres , then ever did monarch in the world possesse loving subjects , by whatsoever temporall alurements , they did or might propose : which argueth the omnipotent , puisance of him , that contrarie to mans reason in so shorte a tyme could bringe to passe so miraculous a conquest , were there no other argument in the world , of the truth of christian religion , this were sufficient . his death and passion . for his death and passion , with all the disgrace dispite and indignities were done unto him by the iewes , it was also foretold by the prophets , and so expounded by their owne rabbins , as also by our sauiour himself : behold we goe up to ierusalem , and all things shall be fulfilled to the sonne of man , that are written by the prophets , &c. he made his entrance into the citie upon an a●●e , in all humilitie , as was prophecied the messiah should doe . rejoyce greatly , o daughter zion , shoute for joye , &c. fulfilled euen at the same tyme , when the people spread their garments in the way , cutte downe branches from the trees , and strowed them in the way , crying hosanna to the sonne of david , &c. he was betrayed by his owne disciple , as david in divers places had foretold , under a type of those his secret enemies , in the dayes of saul , as also himself prophecied before hand , saying , he that dippeth his hand with me in the dish , he shall betraye me . being apprehended , he was most barbarously entreated by the iewes , according to that of isay , i gaue my back to the smyters , & my checkes to the nippers , i hidde not my face from shame and spi●ting . after all this inhumane dealing , he was nayled to the crosse , hand and foote , according to that of david : they pearced my hands and my feete , i may tell all my bones , they beheld , and looked upon me , they parted my garments among them , and cast his upon my vesture . and in another place , they gaue me gal in my meate , and in my thirst they gaue me vineger to drinke . he was crucified betweene two malefactors or evildoers , one on the right hand the other on the left , according to that of isay , he was counted with the transgressors , yea barabas a murtherer in the esteeme of the ie●es preferred before iesus , and quitte by a common cons●nt , and crye aw●y with him , & deliver unto us barabas ; crucifie him crucifie him . he prayed for his enemies and persecutors , father forgiue them for they knowe not what they doe : according to that of isay , he bare the sinne of many , and prayed for the trespassers . not a bone of him was broken , according to that law of the passeover , a liuely type thereof . to conclude , that christ should dye for the sinnes of the world , it was a received opinion of the iewes , in all ages , both prefigured and fore●old throughout all the scripture , prefigured by the sacrifice of isaack , the lifting up of the brasen serpent , and by all other sacrifices in the law. foretold not onely by the scriptures before mentioned , but also by daniel , in most plaine tearmes , after threescore and two weeks shall the messiah be slayne , &c. acknowledged also by cayphas himself , highpriest euen the selfe same yeere that christ ●uffered , his words are these to the pharisees , taxing their great blindnes in this point , and in them the whole nation of the iewes to this day , ye perceiue nothing at all , noryet doe you consider , that it is expedient for us , that one man dye for the people , and that the whole nation perish not , &c. but he that will read the whole storie of christ crucified , with the particulars described many hundreth yeeres before the same fell out , let him turne to isay , and acknowledge him foran euangelist , who to signifie the straungnes of the case , beginneth first with a preface , who will beleeue our report , &c. all which narration rabbi ionathan , the author of the chaldie paraphrase applyeth to the murther of the messiah by the iewes , whereunto agree rabbi simeon , rabbi hadersan , and others : proving further out of dan. 9. ver . 27. that after the messiah shall haue proached half seauen yeeres , he shall be slayne : which disagreeth litle or nothing frō the account of us christians . also in their talmud it is set●e downe for a principle , and the sentence pronounced before hand peremptorily & in playne termes , that the messiah at his comming shall be put to death . so then i may conclude upon all these particulars of christ his death & passion , foretold by the prophets , prefigured in the ●awe , and so oxpounded and acknowledged by the iewes themselues ( the auncient rabbins before mentioned ) and finally , so exactly fulfilled in our lord and saviour ( as by the quotations in the margent may appeare ) together with the milde maner of his death , praying for his enemies , father forgiue them . and meekely recommending his soule into the hands of god , father , into thy hands i commend my spirit : with other straunge accidents and circumstances : that miraculous eclipse of the sunne , at that verie instant , from the sixt to the ninth houre there was darknes over all the land , the vaile of the temple rent in twaine , from the toppe to the bottome , and the earth did quake , and the stones were cloven , and the graues did open themselues , and manie bodies of the saincts which slept , arose , &c. isay , upon all these particularities and circumstances , i hope , i may conclude ( as it is in that place ) with the centurion , and those that were with him watching iesus , who when they sawe the earthquake , and the things that were done , they feared greatly , saaying , truly it is was the sonne of god. and all the people that came together to that sight , beholding the things which were done , smote their brests and returned . so may i conclude , truly this was the sonne of god , truly this is the messiah , and let all the people of the iewes come together againe to this sight and behold him , whom they haue pierced , and smite their brests , prick●d in their hearts like those iewes in the acts , and crye out men and bretheren , what shall we doe ? and returne to the lord , and be baptised everie one in the name of iesus christ , for the remission of sinnes , which god grant . and the lord powre upon them the spirit of grace , and of compassion , that in soul & spirit they may look upon him , whom they haue pierced , and lament for him ( as it is in the prophet ) everie tribe and familie apart . his resurrection . for his resurrection it was also foretold by the prophets , and prefigured in ionas . david sayth in the person of the messiah of whom he prophecied in divers places , and was a type , i haue set the lord alwaies before me , &c. wherefore myne heart is gladde and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leaue my soule in the graue , nor suffer thyne holy one to see corruption . also hosea sayth , after two dayes will he rev●ke us , and in the third day he will rayse us up . vs in the plurall number , poynting ( as it should seeme ) both at the resurrection of our saviour the third day , as also the raysing of a number of the saincts together with him , at the same tyme , prefigured in ionas , together vvith the tyme of his abode in the sepulchre , & foreshevved many tymes by our saviour himself to his disciples , such and such things shall be donne to the sonne of man , he shall be apprehended , evill intreated , mocked , scourged , put to death , but the third day he shall rise againe . also to the ievves demanding a signe , he ansvvered , destroy this temple , and in three dayes i will rayse it up againe . and at another tyme , an evill and adulterous generation se●keth a signe , but no signe shall be giuen them , saue the signe of the prophet ionas , for as ionas was three dayes and three nights in the whales b●ll●e , so shall the sonne of man be three dayes and three nights in the heart of the earth . which prophecie of his they full vvell remembring , and fearing the event , immediatly upon his burial they vvent to pila● , saying , sir we remember that deceiver sayd , while he was living , within three dayes i will rise againe , commaund therefore the sepulchre to be made sure , till the third day , least his disciples steale him away by night , & say unto the people , he is risen from the dead , & so the last error be worse then the first . all which was done , according to their desire , a strong watch appointed , the sepulchre sealed up , all things made so sure by the iewes as might be : for they had gotten from pilate a speciall commission for that purpose , to whom he was as forward to grant it , as they to aske it , and that in as large and ample maner as themselues knewe or could devise . all which , notwithstanding after a most miraculous maner , the angel of the lord discending from heauen , with an earthquake , and rolling back the stone from the doore of the sepulchre , the keepers astonied and become as dead men : iesus our saviour according to the former prophecies is risen againe , and hath appeared to his apostles and disciples his faithfull witnesses , a number of them , at divers severall times , to whom he presented himself aliue ( as s. luke writeth ) by manie infallible tokens , being seene of them by the space of fortie dayes , and speaking of those things , which apperteyne to the kingdome of god : how soever the iewes suborned the soldiours , giving them largely to say , his disciples came by night and stole him away , while they slept , which saying is noysed among the iewes to this day . how probably ( the former circumstances considered ) let the world judge . therefore i will conclude this point also , with that of paul , touching the resurrection of our lord and saviour , he hath declared himself mightily to be the sonne of god , by the resurrection from the dead , and consequently , that messiah promised before by the prophets in the holy scriptures , as the same apostle urgeth . his ascention . for his ascention , it was also foretold by the prophets , and necessarily followeth upon his resurrection to be believed : to wit , that having finished the worke of our redemption here on earth , he ascended up into heauen , and there sitteth at the right hand of god. david sayth , thou art gone up on high thou hast ledde captivitie captiue , and received gifts for men , &c. and in another place , the lord said to my lord , sitte thou at my right hand , &c. which is the place alledged by our saviour , wherewith he put the iewes to silence , both as touching the dietie and the humanitie of the messiah , for sayth he , if david call him lord , how is he then his sonne , where we may see david acknowledgeth him his lord , and consequently his god , euen the sonne of god , sitting at the right hand of god ( for the present , as touching his divinitie ) afterwards to be accomplished also in his humanitie , which david believed as verely should come to passe , and forsawe by the eye of fayth , as did thomas , when it was come to passe , putting his hand into his side and crying , my lord & my god : so sayth david here , my lord : the lord sayd unto my lord , &c. i say , this article of our fayth as touching his ascention , it followeth necessarily to be concluded upon his resurrection , it needeth no other proof . for that whosoever seeth and acknowledgeth , that iesus being dead could raise himself to life againe , will easily belieue also , that he was able to ascend up to heauen at his pleasure . and hereof we haue also all his apostles and disciples for witnesses , eye-witnesses , in whose presence and sight he ascended , as it is in that place , they looked stedfastly towards heauen as he went. and in witnesse thereof gaue up their liues , and sealed the same with their blood . therefore i conclude vpon all these premises so necessarily following and depending one apon an other : to witt his birth , life , doctrin , actions , death , resurrection , and ascention : seing nothing hath happened in the same which was not foretold by the prophets of god , nor any thing foretold by the same prophets concerning the messiah , which was not fulfilled most exactly in the person of our saviour : we may most certainly assure our selves that as god is truth , and therefore can neither foretell an vntruth , nor yeeld testimonie to the same : so it can not be but that these things which have beene shewed to be so manifestly foreprophecied , and so evidently accomplished in the person of this our blessed lord and saviour : must needs ( i say ) assure vs christians that he was indeed the true messiah : & quite confound the iewes in theire vaine imagination , and expectation of another . the sending of the holy ghost : with the first plantation & wonderfull increase of the church . now for those things that followed after his ascention as argumēts & effects of his divine power : they were also foretold by the prophets , to wit , the sending of the holy ghost that comforter from on high with the sodayne , strange and myraculous increase of his church , throughout the world even against all worldly power and policie , by the onely power and ministerie of his worde confirmed with signes and wonders that followed , wrought by his apostles , disciples , and other his faithfull servants , and witnesses in the primitive church : then the which there can be no greater argument in the world of the truth of christian religion , if we consider how all other religions in the world have growne and been maynteined by force of armes , fyre and sword , this onely by the preaching of christ crucified , in all na●ions hath increased & multiplyed & shall doe more & more to the end of the world , this must increase all others decrease , how so ever the turks have possessed the greatest part of the world at this day , yet our saviours prophecie in the end shal be found true : this gospel of the kingdō shal be preached throughout the whol world for a witnesunto al natiōs now for the first increase of it how smal a number were there gathered together after the ascention at ierusalem from whēce they were to march ( even the twelue apostles no great armie godwat ) to cōquer the world as it is in that place , the law shall goe forth frō ziō & the word of god frō ierusalē . there was the rendevous , there they staid there they rested there they cōtinued in prayer and fasting till such time as christ af●er his ascension according to his promise sent them the comforter even the holy ghost , induing them with power frō on high & arming thē at all points for so great a work . when and where being gathered togither all with one accord in one place sodenly there came a sound from heaven as of a mighty wind and filled all the house where they sate . and there appeared unto them cloven tongues like fyre , and it sate upon each of them and they were all filled with the holy ghost , and began to speak with other tongues as there is mentioned . and with these fiery cloven tongues these 12. silly soules without any other meanes , men , money or munitiō in a very short time conquered a great part of the world . in so much that at one sermon of s. peter at the same time there were added to the church three thowsand soules . and so multiplied successively from time to time , and from place to place , spreading it selfe from one country to another , and from one nation to an other and so at length into all nations ; there is neyther speach nor language where their voice is not heard , their line is gone forth through all the earth and their words into the ends of the world , as we see it is come to passe this day . of which cōming of the holy ghost in the time of the messiah ioel prophesied saying . and it shal be in the last dayes that i wil power out my spirit vpon all flesh &c. and on my servants and on my , handmaids . i will powre out my spirit &c. it filled all the howse where they sate , & it sate upon each of them and they were all filled with the holy ghost . here is a deluge of gods grace powred upon the world immediately upon the ascension of our lord and saviour . first vpon his apostles and disciples of those times in greater measure as the first fruites of his spirit by the which they wrought miracles , spake all manner of languages , healed all maner of diseases , cast out divils , raysed the dead , and lastly sealed the same with their blood . poore fishermen and such like , of no reputation in the world , without learning , without credite , without meanes ( as before ) yet by this meanes conquered the world to the subjection of their maister christ ; that stone cast aside of the builders but now become the heade stone of the corner : this is the lordes doing , and it is marvelous in our eyes . the sinceritie of the evangelistes . now for the evangelists , or writers of the gospell , that is to say the registers of his birth , life , doctrine , and death : it is to be noted , that our saviour being god , tooke a different way from the custome of man , in delivering vnto us his lawes , & precepts . for that men who have been lawmakers vnto the world , knew no surer way of publishing their lawes , and procuring authoritie to the same , than to write them with their owns handes , and in their life time to establish their promulgation . so lycurgus , solon , and others among the grecians , numa to the romans , mahomet to the sarasins . but iesus , to shew this divine power in directing the pen , and stile of his evangelists ; would not leave any thing written by himselfe , but passed from this world in simplicity and silence : without any further shewe , or ostentation of his owne doings . meaning notwithstanding afterwards , to his glorie , and the aedification of his church here on earth , by foure irrefragable witnesses or remembrancers , ( the four evāgelists ) every word should be established & recorded . as may appear by that place where he saith : these things have i spoken vnto you being present with you , but the comforter which is the holy ghost ▪ whom the father wil send in my name he shal bring all things to your remembrance which i haue told you . wherevpon i inferre , that the evangelists , and apostolicall writers , were all of them guided and directed , by one and the same spirit , even the spirite of god for the registring of all things eyther sayd or donne by our saviour : so farre forth as seemed best to his divine will and pleasure ▪ to be registred , and recorded , for the benefite and edification of his church . for there were many other things which iesus did ( as io. the evāgelist testifieth ) which are not written : that is to say , which the holy spirit of god thought needlesse to faith and salvation , but ( saith he ) these things are written that ye might beleeve , that iesus is the christ the sonne of god and that in beleeving ye might have life through his name . now for these evāgelists , foure in nomber ( which some have resēbled to the foure beasts in ezek : ) the first & last are apostles , that wrote as they had seen , the two middle at disciples who registred things as they had ūderstood by cōferēce with the apostles . the first gospel was written by an apostle to give light , to the rest : and the last also by an apostle , to give authoritie and confirmation to the former . the first was written in the hebrew tongue : for that all those myracles which iesus wrought were doone in that countrie ( he was not sent but to the lost sheep of the house of israel ) to the end that eyther the whole nation might beleeve them or the obstinate impugne them : which yet never any of theire rabbines tooke in hand to doe . the other three were written in the most famous and popular language of all nations at that time , to wit , the greek tōgue . they wrote their stories in divers countries , farre distant one from another , and yet agreed they all most exactly in one and the same narration ( as is to be seene ) though diversly related , yet in truth and substance all one : one sometymes supplying vvhat another hath not , according to the discretion of one and the same spirit , vvherevvith they vvere all guyded and directed , like those four beasts in ezech. 1.12 : everie one went streight forward ▪ whither their spirit ledde them , they returned not . they vvrote in divers times , one after another : and yet the later did neyther correct nor reprehend any thing in the former , as heathen vvriters use to doe . they published their vvritings vvhen infinite vvere aliue that knevve the facts , and of them no small number , vvho desired by all meanes to impugne them . they set dovvne in most of their narrations , the tyme , the daye , the hour , the place , the village , the house , the persons vvith all other circumstances , vvhich the moe they are in number , the more easie to be refuted , if they were not true . neyther did they write of things donne in farre countries or places remote , but in the same countrie where they were borne , in townes and cities that were publiquely knowne , in ierusalem it self , in bethania , and bethsaida , villages hard by ierusalem , in the suburbs and hills about the citie , in such a street , at such a gate , in such a porch of the temple , at such a fishpoole , publique places , familiarly knowne to everie one , for these things were not done in a corner ( as sayth the apostle . ) all which circumstances duly considered , ( never yet impugned ) me thinks should perswade any man of reason , to become a christian : as agrippa in that verie place acknowledgeth to paul , saying , almost thou perswadest me to become a christian. they published their writings in their life time . they altered not their writings af●erwards as other authors are wont in their latter editions , nor ever corrected they one jote of that which they had first s●t downe . and ( that which never happened in any other writings in the world besides , nor ever monarch was able to bring to passe for credite of his edicts ) they gaue their liues for defence and justifying of that which they had written . their maner of writing is sincere & simple , as becommeth so divine a historie : without all art or rhethoricall amplifications , as historians use . they flatter none , no not iesus himself , whom they most adore , nor in confessing him to be their god , doe they conceale his infirmities of flesh , in that he was man : as his hunger and thirst , his being werie , how he wept , his passions of feare , and the like . nay , these evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselues , and of such others , as they principally respected . mathew nameth himself , mathew the publican . mark , peters disciple , recordeth how s. peter thrise denyed his lord and master , and so of the rest . these mens writings were published for canonicall , and received for undoubted truth by all that lived in the verie same age , and were privie to everie particular circumstance therein conteyned . they were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine scripture . they were read in churches throughout all countries and nations , expounded preached and taught by all pastors , and commentaries made upon them by holy fathers from tyme to tyme. so that no doubt can be made at all , eyther of the authoritie of them , as originally and immediately proceeding from the holy ghost , or of the certaintie : but that we haue the verie same incorrupt , as the authors left them , for that it was impossible for any enemie to corrupt so manie copies over the world , without discoverie and resistance . and thus much for the credite and authoritie of our evangelists . the confession of martyrs . now for the martyrs ( or witnesses ) appoynted by god , for the sealing & deliverie of this doctrine of the gospel of our lord and saviour iesus christ to all the world , they were first and principally his owne apostes and disciples , now ye are witnesses of these things : who both heard his doctrine , and sawe his myracles : as s. iohn testifieth : that which wee haue heard , which we haue seene with our eyes &c. that i say , which we haue seene and heard declare we unto you . and s. peter , for we followed no deceiueable fables when we opened unto you the power and comming of our lord iesus christ , but with our eyes we sawe his majestie . this doctrine ( i say ) of the glorious gospel of our lord and saviour , whereof they were so fully perswaded , they did not onely professe it with their mouthes , yea euen before kings , and were not ashamed , as god sayth to paul , as thou hast testified of me in ierusalem , so must thou beare witnes also at rome : thou must be brought before caesar : but in witnes thereof they gaue up their liues , and by their deaths sealed and delivered to the world the truth of that which in their liues they professed , they haue sealed that god is true : these are witnesses worthy to be beleeved , these are martyres . next to these are all those holy disciples of theirs , all those holy confessors of the primitiue church put to death with most exquisite torments , under those cruell roman tyrants , during those tenne famous persecutions upon record , called the ten persecutions , catexochen , in respect of the rage , furie and crueltie thereof : and all against poore , harmeles , and innocent christians , dayly to●ne in pieces , & butchered by those wolues , as sheep appointed for the slaughter : ( whereof our saviour long before had forewarned his disciples : behold i s●nd you as lambes among wolues , &c. persecuted , euen to the death , for the word of god , and for the testimonie which they m●inteined . in vvhich extreame & most incredible sufferings of christians three points are vvorthie of great consideration . the first , vvhat infinite multitudes of all estates , conditions , sexes , qualities and age did suffer dayly for testimonie of this truth . the second , what intollerable and unaccustumed torments , not heard of in the world before , were devised by tyrants for afflicting this kind of people . thirdly , and lastly , what invincible courage and unspeakable alacritie these christians shewed in bearing out these afflictions and torments , which the enemies themselues could not attribute , but to some divine powre and supernaturall assistance . the subjection of spirits . another consideration followeth of his divine powre & omnipotencie , declared and exercised upon the spirits infernall , which in those dayes spake in the oracles , and till that time had possessed and deluded all nations . heare the complaint of one of them : hei mihi , congemiscite , hei mihi , hei mihi , oraculorum defecit me claritas . woe unto me , lament ye with me , woe , woe to me , for that the honour of oracles hath now forsaken me . which woefull complaint is nothing els but a plaine confession , that iesus was he of whom a prophet sayd divers ages before , he shall consume all the gods of the earth , and everie man shall worship him from his place , euen all the yles of the heathen . this confessed also the wicked spirits themselues , when at christs appearing in iewrie they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to returne to hell : but rather to permit them some litle time of entertainement in the sea , or mountaines , or among heards of swine , or the like , which conf●ssion they made openly before all men , and declared the same afterwards by their deeds . for presently upon christ his death , & upon the preaching of his name & gospel throughout the world , the oracle in all places ceased , whereof the poets themselues beare witnes : cessant oracula delphis . whereupon plutarch , that lived within one hundreth yeeres after christ made a speciall treatise to sifte out the causes , why the oracles of the gods ( as they deemed them ) were ceased in his time . and after much turning and winding manie waies , at length resolved upon two principall points , or causes thereof . the first , for that in his tyme there was more store of wisemen then before , whose answers might stand in steede of oracles : and the other , for that perhaps the spirits accustumed to yeelde oracles , were by length of tyme growen old and dead . both which reasons , in the common-sence of all men must needs be false : & by plutarch himself cannot stand with probabilitie . for first in his books , which he wrote of the liues of auncient famous men , he confesseth , that in such kind of wisdome as he most esteemed , they had not their equals among their posteritie . secondly , in his treatise of phylosophie he passeth it for a ground , that spirits can not dye or waxe old . and therefore of necessitie there must be some other cause yeelded of the ceasing of these oracles : which can not be but the presence , and commandement of some higher power : according to that saying of s. iohn : for to this end and purpose appeared the sonne of god , to wit , that he might destroy the works of the divel . neyther did iesus this alone in his owne person , but gaue also powre and authoritie to his disciples , and followers , to doe the like : according to that their commission in the gospel : then called he the twelue disciples together , and gaue them powre and authoritie over all divils , &c. and not only to these twelue did he giue this absolute powre and authoritie over uncleane spirits , but to the rest likewise : as may appeare in the next chapter following , upon the returne of their commission : and the seauentie returned with joy saying : lord euen the divils are subdued to us through thy name . and he sayd unto them , i sawe sathan like lightning fall downe from heaven : and so renueth their commission , saying behold i giue unto you powre to tread on serpents & scorpions , and over all the power of the enemie : ( that is to say , the divil ) neverthelesse ( sayth he ) in this rejoyce not , that the spirits are subdued unto you , but rather rejoyce because your names are are written in heauen . and this authoritie over the spirits infernall given by iesus to his disciples in the primitive church , extended it selfe so far , that not onely theire words and commaundements , but even theire ver●e presence , did shut the mouthes and drive into feare , the miserable spirits : as both lactantius , and others doe witnesse , whence it proceeded , that in all sacrifices , conjurations , and other mysteries of the gentiles , there was brought in that phraise , recorded by scoffing lucian , exeant christia●i , let christians depart , for that while they were present nothing could be well accomplished . and that professed enemie of christianitie porphyrie who of all other most earnestly endeavoured to empugne vs christians , & to hold vp the honour of his enfeebled idols , yet discoursing of the great plague that reigned most furiously in the citie of messina in cicilie , where he dwelt , yeeldeth this reason , why aesculapius the god of physick ( much adored in that place was not able to help them in that extremitie . it is no merveile ( saith he ) if this citie so many yeares be vexed with the plague , seeing that both aesculapius , and all other gods , be now departed from it , by the comming of christians : for since that men have begun to worship this iesus , we could never obtaine any prophet by our gods. thus much cōfessed this patrone of paganisme , concerning the mayme that his gods had received , by the power and comming of our lord iesus christ , which albeit he spake with a malicious minde to bring christians in hatred , yet is the confession notable , & confirmeth that storie , which plutarch in his forenamed book doth report : that in the latter yeares of the reigne of the emperour tiberius , a strange voice , and exceeding horrible clamor , with hideous , cries , skryches , and howlings , were heard by many , in the graecian sea : complayning ; that the great god pan was now departed . and this af●irmeth plutarch ( that was a gentile ) to have been alleadged and approved , before the emperour tyberius , who merveyled greatly thereat , and could not by all his diviners , and southsayers , whom he called to that consultation , gather out any reasonable meaning of this wōderfull accident . but we christians , comparing the time wherein it happened , vnto the time of christ his death and passion , and finding the same fully to agree : we may more then pabablie perswade our selves , that by the death of their great god pan ( which signifieth all , was imported , the vtter overthrow of all wicked spirits , and idols vpon earth : according to that vision of our lord & saviour before mentioned , i saw sathan like lightning fall down frō heaven &c. & againe in an other place , now is the judgment of this wo●ld , now shall the prince of this world be cast out ( even this great god pan ) who in an other place is called the god of this world : the prince that ruleth in the ayre , & therefore may well be said by our saviour to fal down frō heavē , being before time worshiped in those idols oracles and heathenish prophanations , as a god in all the world , and exalted ( as it were ) into the highest heavens . but behold as dagon , that idol of the philistims , ●●ll flat on his face ( and that twice ) his head , and hands dismembred before the arke of god in ashdod : so did sathan this great god pan the god of this world , the prince of the ayre &c , ( let me give the divil his due , yea rather more then his due ) ( as doth the ho●y scripture ) so did sathan ( i say ) immediately vpon the comming of our lord and saviour iesus christ into this world , and preaching of his gospel ( the ark of his everlasting covenant ) fall flat one his face to the ground , his head and hands dismembred : according to that first promise , and covenant to our first parents , which was this : that he ( to wit , the messiah ) should breake the serpents head &c. which he hath done , not onely in his owne person , by subduing sathan with all his whole legions of divills , and power infernall trāpling them vnder his feet ; but also in his members ; to whom also he gave lyke authoritie : as before : he gave them power and authoritie over all divills : yea over all the power of the enemie , which argueth againe the power , and omnipotencie of our lord and saviour iesus christ , who not onely in his owne person here on earth , but also in his servants , disciples and followers , was able to conquer , and subdue even the devills themselves : as they themselves acknowledge : iesus i acknowledge and paul i knowe &c. and thus much of the subjection of spirits . the punishment of enemies . now resteth this his divine power and omnipotencie , yet further to be manifested by an other consideratiō of his justice , & severitie shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world . as we may read in iosephus : of herod the first , who persecuted christ , even in his cradle , and slue all those infants in and about bethlehem . and that other herod , tetrarch of gililie , who put iohn baptist to death , and scorned ies●● before his passion : himself scorned afterwards by the emperour , and disgracefully sent into exile : first to lions in france , and after that , to the most desert , and inh●bitable places in spaine : where he with herodias wandred up & downe , in extrea●e calamitie all their life time ; and finally ended their dayes , as forlorne and abandoned of all men . in which miserie also it is recorded , that the d●uncing daughter of herodias , who demaunded iohn baptists h●ad , being on a time to passe over a frosen river , suddenly the yce brake , and she in her fall , had her head cut off by the same yce , without hurting the rest of her bodie . so likewise it is recorded in the acts , of herod agrippa , who stret●hed forth his hand to vexe certaine of the church , killed iames the brother of iohn with the sword , and imprisoned peter , howe immediately thereupon ( as it is in that chapter ) going downe to cefarea , he was there in a solemne assemblie , striken frō heaven , with a most horrible disease , whereby his bodie putrified , and was eaten of wormes : as also iosephus maketh mention . pilate , that gave sentence of death against our lord and saviour ; we read , that after great disgrace received in iurie , he was sent home into italie , and there slewe himself with his owne hands . and of the very emperours themselves , who lived from tiberius ( under whom iesus suffered ) unto constantine the great , under w●om christian religion took dominion over the world ( which contayned the space of some three hundred yeares , or there abouts ) very fewe , or none , escaped the manifest scourges of gods dreadfull justice , shewed upon them at the knitting up of their dayes . whereas since the tyme of constantine , ( whiles emperours have bene christians ( as one hath observed ) fewe or no such examples can be shewed : except upon iulian the apostata , valens the arian haeretique , or some other of l●ke detestable , and notorious wickednes . and thus much of particular men chastised by iesus . but if we desire to have a fu●l examp●e of his justice upon a whole nation together let vs consid●r what befel ierusalem and the people of that place for their barbarous crueltie , practised vpon him in his death and passion . and if we beleeve i●sephus , & phylo , the iewish historiographers ; w●o lived in those times : it cā hardly be expr●ssed by the tōgue ●r pen of mā , what insufferable calamities , & miseries , were infl●cted upon that people presently after his assension . first of all by pilate their governour , under tibe●ius , and then againe by petronius , under caligula , after that by cumanus under claudius , and lastly by festus and albinus under nero. through whose cruelties that nation was inforced a● last to rebell , and take armes against the roman empire : which was the cause of their utter ruine and exterpation by titus and vespasian . at what time , besides the overthrowe of their citie , burning of their temple , and other infinite distresses : ( which iosephus an eye witnes , protesteth , that no speach or discourse humane , can declare ) the same authour likewise recordeth , xj c. m. persons to have beene slaine , and fourescore and seventene thowsand taken alive : who were either put to death afterward in publique triumphes , or sold openly for bondslaves , into all partes of the world ? and in this vniversall calamitie of the iewish nation , being the most notorious and greevous that ever happened to any people or nation eyther before or aft●r ●hem ( for the romanes never practised the like upon others ) it is singularly to be observed , that in the same time , and place , in which they put iesus to death before ; that is , in the feast of the pascha , when their whole nation was assembled at ierusalē , from all parts , provinces , and contries , they received this theire most pittifull subversion and overthrowe , & that by the hands of the romane caesar , to whom by publique crie they had appealed from iesus not long before . wee have no king but caesar. &c. yea further it is observed , that as they apprehended iesus , and made the entrance to his passion upon mount olivet , where ●e vsed much to pray , and meditate : so titus ( as iosephus writeth ) upō the same mount , planted his first siege , for their finall destruction . and as they led iesus from caiphas to pilate , afflicting him in their presence : so now were they themselves led up and down , from iohn to simon : ( two seditious captaines within the citie ) and were scourged , and tormented before the tribunall seates . againe as they had caused iesus to be scoffed , beaten , and villanously entreated by the soldiours , in pilates pallace : so were now their owne principall rulers : ( as iosephus writeth ) most scrornefully abused , beaten and crucified , & that by the soldiers . which latter point of crucifying , or villanous putting to death upon the crosse , was begun to be practised by the romanes , upon the iewish gentrie , i●mediately after christ his death , and not before . and now at this time of the warre , iosephus affirmeth , that in some one day f●ve hundreth of his nation were taken , and put to this opprobrious kind of punishmēt : in so much , ) that for the great mulltitude he saith : nec locus su●ficeret crucibus nec cruces corporibus . this dreadfull and unspeakeable miserie , fell upon the iewes , about 40. yeares after christs assention , when they had shewed themselves most obstinate , and obdurate , against his doctrine delivered unto them , not onely by himself , but also by his disciples : of which they had now slaine s. steven , and s. iames : and driven into baniment both peter , and paul , and others that had preached unto thē . this thē was the providence of god , for the punishmēt of the iews at that time . and ever after their estate declined frō worse to worse , and their miseries daily multiplied throughout the world . whereof he that will see a very lamentable narration , let him read but the last book of iosephus de bello iudaico . wherein is reported , besides other things , that after the warre was ended , and all the publique slaughter ceased : titus sent threescore thowsand , iewes as a present to his father to rome , there to be put to death in divers and sundry manners . others he applyed to be spectacl●s for pastime to the romains that were present with him . wher● of iosephus saith , that he saw with his owne eyes two thowsand & five hundred murthered and consumed in one day , by fight , and cōbate among themselves , and with wilde beasts , at the emperors appointment . others were assigned in antioch , and other great cities , to serve for faggots in their famous bonefires , at times of triumph . others were sold to be bondslaves . others condemned to dig , and hew stones for ever . and this was the end of that warr , and desolation . quis talia fandò , myrmidonum , dolopumve , aut duri miles vlyssi , temperet a lachrymis ? after th●s againe under trajane the emperour , there was so infinite numbers of iewes slaine , and made away by marcus turbo in africa , and lucius quintus in the east , as vvas vvonderfull . and in the eighteenth yeare of adrian the emperour , one iulius severus being sent to extinguish all the remnant of the ievvish generation , destroyed in a very short time ninetie & eight townes and villages within that countrie , and slue five hundred & fourescore thousand of them in one day . at which time also he beat downe the citie of ierusalem , in such sort , as he left not one stone standing upō another of their ancient buildings : but caused some part thereof to be re●dified , and inhabited onely by gentiles . he changed the name of the citie & called it aelia , after the emperors name . he droue out all the progenie and ofspring of the iewes forth of all those countries , with a perpetuall law confirmed by the emperor , that they should never returne , no nor so much as looke back from any high or eminent place , to that countrie againe . and this was donne to the iewish nation , by the roman emperors , for accomplishing that demand , which their principall elders had made not long before to pilate the roman magistrate , ( after he had washed his hands , before the multitude to cleare himself , at leastwise in outward shewe , from the blood of iesus , saying : i am innocent of the blood of this just man , looke you to it : ) then answered all the people , and sayd , ▪ his blood be upon us & upon our children : and so it came to passe accordingly , euen in that verie age . then the which what greater argument of a true prophet ? and consequently , of the deitie and omnipotencie of our lord and saviour , who from heaven was able in so short a time , and that in so full measure to revenge himself upon his enemies here on earth . yea , a whole nation together brought to finall desolation . and so much for the punishment of enemies . the fulfilling of prophecies . the last consideration followeth , and so an end : which is the fulfilling of prophecies , all those prophecies uttered by our lord and saviour , while h● was here upon earth : especially this one of the destruction and desolation of the iewish nation already declared , might suffice for all , which over and over , while he was conversant amongst them , he denounced against them , and foretold should shortly be accomplished upon them , in most fearfull maner . as namely at one tyme , after a long and vehement commination made , to the scribes and pharisees ( in which he repeateth eight severall times that dreadfull threat , woe ) he concludeth that all the righteous blood injuriously shedde from the first martyr abel , and so successiuely should be revenged verie shortly upon that generation : verely i saye unto you all these things shall come upon this generation : and in the next words threatneth that populous citie ierusalem , that it should be made utterly desolate . ierusalem , ierusalem which killest the prophets , and stonest them that are sent unto thee , how often would i haue gathered thy children together , as the henne gathereth her chickens under her wings , andye would not . ●ehold your habitation shall be left unto you desolate . and at another tyme , euen that solemne tyme of his entrie and tiding into ierusalem before his passion , it is sayd in the gospel , that , when he was come neare , he beheld the citie and wept over it , saying : o if thou haddest euen knowne , at the least in this thy day those things which belong unto thy peace , but now are they hidde from thyne eyes . then denounceth that fearfull desolation following : that not one stone should be left upon another , but all throwne downe euen to the ground . executed upon them & made good by tytus the sonne of vespatian , and finally , accomplished by iulius severus , who in the daies of adrian ( as before is rehearsed ) utterly defaced the verie ruines of that citie , in such sort , as he left not one stone standing upon another , of all their auncient buildings , but laid them euen with the ground . againe , at another time , as some spake of the tēple how it was garnished with goodly stones , and consecrate things , he sayd : are these the things you looke upon ? the dayes will come wherein a stone shall not be left up●n a stone , that shall not be throwne downe . and yet more particularly in the same chapter he foretelleth the signes , whereby his disciples should perceiue when the tyme indeede was come : when ye shall see ierusalem besieged with ●oldj●ars , then knowe yee , that her desolation is at hand . this foretold iesus of the miserie , that was to fall upon ierusalem , and upon that people ( by the romans ) when the i●wes seemed to be in most securitie , and greatest amitie with the romans : when they could awaie with no other government but that : we haue no king but caesar , he that maketh himself a king speaketh against caesar , and consequently at that tyme , they might seeme in all humane reason , to haue lesse cause then ever to misdoubt such calamities . and yet how certaine and assured foreknowledge , and as it were most sensible feeling , iesus had of these miseries , he declared by those pitifull teares he shedde upon sight and consideration of ierusalem ( as before is mentioned ) when he wept over it : as also by that tender speech he used to the women of that citie , who wept for him as he was ledde to be crucified , perswading them to weepe rather for themselues and for their children , ( in respect of the miseries to followe ) then for him . all which prophecies , and predictions of iesus , with sundrie other his speeches , foreshewing so particularly the imminent calamities of that nation , and that at such tyme , when in humane reason there could be no probabilitie thereof , when a certaine heathen chronicler , named phlegon , ( about a hundreth yeeres after christs departure ) had diligently considered , having seene the same also in his dayes most exactly fulfilled ( for he was servant to adrian the emperor , by whose command the finall subversion of that iewish nation was brought to passe ) this phlegon ( i say ) though a pagan , yet upon consideration of these events , and others that he sawe ( as the extreame persecution of christians foretold by christ , and the like , he pronounced , that never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophecies of iesus . and now albeit these praedictions and prophecies concerning the punishment and reprobation of the iewes , fulfilled so evide●tly in the sight of all the world might be a sufficient demonstration of his divine prescience and foreknowledge in things to come : yet were there also many other things besides , foreshewed by him , which fell out as exactly as these did , which by no humane reason or learning , could possibly be foreseene . as for example , the foretelling of his owne death , resurrection , and ascention , with all their severall circumstances ; the maner , time , place , and all other particulari●ies ; as precisely , as if they had been al●eadie accomplished : and that not onely to his owne disciples , but euen to the scribes & pharisees , who came of purpose to tempt him : as he that shall but examine the quotations following ( which for brevirie sake i haue but onely zyphered , and ( as it were ) pointed at in figures ) may easely perceiue . first to his disciples : matth. 16 , 21. chap. 17 , 9 , 22. chap. 20 , 17. chap. 26 , 1 , 11 , 31.45 . ioh. 13 , 33. chap. ●6 , 16. & 13 , 3. & 18 , 4. & 14 , 2 , 28. then to the scribes and pharisees : mat. 12 , 38. chap. 21 , 38. luk. 13 , 31. ioh. 2 , 18. chap. 3. 12. chap. 7 , 33. chap. 8. 21 , 28. chap. 12 , 31. also how his disciples should be scattered and forsake him : ioh. 16 , 32. of peters denyal : mat. 26 , 34. and by what maner of death he should glorifie god : ioh. 21 , 18. how iudas one of his owne disciples should betray him : ioh. 6 , 64 , 70. chap. 13 , 10 , 26. chap. 17 , 12. mat. 26 , 21 , 46. of the sending of the holy ghost : ioh. 7 , 38. chap. 14 , 16 , 26. chap. 15 , 26. chap. 16 , 7. luk. 24 , 49. of his disciples myracles , which they should work in his name : mark. 16 , 17. luk. 10 , 18. iohn . 14 , 12. the cruell persecution that should arise to the professors of his name in all places : mat. 10 , 16. chap. 24 , 9. ioh. 16.1 . the buylding of his church notwithstanding ( in despite of the divel , and all oppositions ) upon a rock , with this sure word of promise never to fayle , that the gates of hell shall not overcome it , mat. 16 , 18. and again , i am with you alwaies , euen to the end of the world mat. 28 , 20 the signes & tokens that should goe before the end of the world : as first , the false christs , and false prophets that should arise here and there with the church , yea and in the church : that abhomination of desolation spoken of by daniel the prophet , to be set in the holy place : matth. 24 , 5 , 11.15 , 23. meaning ( and so i thinke would the holy ghost haue all men to understand it , when he addeth this parenthesis ; let him that readeth consider it ) euen that arch-antichrist , now sitting in that holy place , or church ( for so it was in tymes past ) whose fayth was once so famous in all the world , rom. 1 , 8. warres and rumours of warres ; pestilence , famine , and earthquakes : mat. 24 , 6. persecution , as before : then shall they deliver you up to be afflicted , and shall k●ll you , and ye shall be hated of all nations , for my names sake , mat. 24 , 9. so were christians in the primitiue church , under the roman emperors , those cruell caesars : and so haue been of latter tymes also , under the tyrannie of this arch-antichristian caesar , that abomination of desolation , now sitting in the selfe same place : druncken with the blood of the saincts , and with the blood of the martyrs of iesus , whose destruction sleepeth not . come i will shewe thee the damnation of the great whore , &c. finally , the preaching of the gospel to all nations , mat. 24 , 14. and the uniting , and gathering together both of iew and gentile into one fold , under one shepheard ( euen that great shepheard of our soules ) that there may be one sheepfold , and one shepheard , ioh. 10 , 16. this is one of the last signes foretold by our saviour : & but in part remayneth to be accomplished : and what hindereth ? euen that abomination of desolation before spoken of , which hath been a stumbling block to all nations hetherto , both turks and iewes , for comming to christianitie : which the lord in due time will remoue . for babylon shall fall ( as it is in the revelation ) it is fallen , it is fallen , babylon that great citie . in part it is fallen alreadie : and what hindereth , but that dayly and hourely we may expect the finall desolation thereof ? dayly and hourely ( i say , for with such celeritie , & violence ( when it shall please god to put in their hearts whom it may concerne to fulfill his wil : rev. 17.17 . ) shall this sentence be executed . in one day shall her plagues come upō her , death & ●orrowe , and famine ; and she shall be burnt with fire ; &c. in one houre she shall be made desolate . rejoyce over her thou heauen , and ye holy apostles and prophets ; for god hath giuen your judgment on her . and a mightie angel tooke up a stone , like a great milstone , and cast it into the sea , saying : with such violence shall that great citie babylon be throwne downe . and here i might cast up together in like maner , ( making but one totall summe of all ) the prophecies of all those holy apostles ▪ and disciples of our lord and saviour : both as touching divers particulars whereof they prophecied in those tymes , fulfilled most exactly : as also touching the generall state of the church successiuely in all ages , euen , to the end of the world : and of the ende of the world it self . first for the particulars , i will but point at them , as before . one of those holy prophets prophecied of a generall dearth to fal● out in those tymes : which happened accordingly under cla●dius caesar , act. 11.27 . also of pauls imprisonment , act. 21 , 10. paul in his sayling towards rome , foretelleth the centurion and the rest of the tempestuous weather to ensue , act. 27.10 . of their shipwrack ; but yet with safetie of their liues ve● . 22. and precisely the place where they should be cast a shore to wit , upon a certaine iland : vers . 26. in one of his epistles he prophecieth of his owne death , 2 tim. 4.6 . so doth also peter , 2 pet. 1.14 . secondly , for the future state of the church in these last daies , with the comming of antichrist into the world , & all his damned crue , those hellish furies : see how precisely these holy apostles and prophets foretell of these times ; th●s● pers●ous times , and how liuely , they set him out in his colours , with all his additions ( as well becommeth such an infernall king ) the angel of the bottomlesse p●tte , whose name in hebrew is abaddon , in greeke apollyon : that antichrist , that man of sinne : the sonne of perdition , that wicked one , &c. with all other adjuncts , and circumstances , so liuely described , as if he had been then alreadie come ; for euen in these dai●s ( as the apostle speaketh ) did this mysterie of iniquitie beginne to worke . see then i say : 2 thes. 2. 1 tim 3. 2 tim. 4. 2 pet. 2. 1 iohn . 2 , 18. chap. 4 , 1. 2 ioh. ver . 7. yea the whole revelation is nothing els , but a continued prophecie , of all such things , as should happen to th● church militant , euen from the apostles tymes , to the ende of the world . all which prophecies we see accomplished : except b●fore excepted the finall destruction of babylon , and the calling of the iewes , whereof both our saviour himself , as also paul hath prophecied , rom. 11. both which we dayly expect : and then , ( as it is in the revelation ) come lord iesus . of which second comming , or generall doome , with the maner of it , and all other circumstances ; we haue also sundrie prophecies both of christ & his apostles , which here i will joyne in one , as proceeding all from one and the same spirit : for here all prophecies must come to a full period , nil ultra . i will onely quote them , as formerly : mat. 16 , 27. chap. 19 , 28. chap. 20 , 1. chap. 24. chap. 25. chap. 26.64 . iohn . 5 , 25. &c. 1 cor. 15. 1 thes. 4 , 14. chap. 5 , 1. iam. 5 , 8. 1 pet. 4 , 7. 2 pet. 3. iude ver . 6. & 14. rev. 21. where you shall see a new heaven and a new earth &c. new ierusalem descending from god out of heauen , prepared as a bride trimmed for her husband . thus haue i brought you at length ( as after a long and tedious passage by sea ) to see land , and as it were the sea-mark whereunto , after so many variable winds , and so often tacking to and againe , we haue directed our course , euen from the first prophecie made to adam in paradise : gen. 3 , 15. to the verie last period of all prophecies in the revelation , shutte up in the second adam , iesus christ : who is the first and the last , alpha and omega , the beginning and the ending : in whō all prophecies kisse each other , & haue their consummation . these are the words ( sayth he ) which i spake unto you while i was yet with you : that all must be fulfill●d , which are written of me in the law of moses , and in the prophets , and in the psalmes , &c. thus it is written , and thus it behoved christ to suffer , and to rise againe from the dead the third day , and that repentance & remission of sinnes should be preached in his name among all nations , beginning at ierusalem . i say from this ierusalem , which now lyeth desolate , i haue brought you to the new ierus●lem comming downe from heauen , as a bride adorned for her husband : from an earthly , to a heauenly paradise , and there i leaue you . finis . a collection demonstrative , or summe of the former proofes . the messiah must be a spirituall king , to conquer the divill , death , and sinne : both by scripture , as also by the interpretation of the ancient iewes themselves , vpon that place of genesis he shall break thine head : therefore not a temporall king as the later iewes imagine . the messiah must be king over the gentiles as well as the iewes , both by scripture , as also by theire owne writers : therefore not a tēporall king to reigne over thē onely ; much lesse to subdue the gentiles to the servitude of iurie ; as some of them imagine . the messi●h must be both god and man : the sonne of god , the word of god incarnate , the second person in trinitie ; both by the scriptures , as also by their owne writers : therefore no such earthly monarch as they exspect . the messiah at his comming ( being to be king both of iew and gentile ) must change the lawe of moses : ( to wit the ceremoniall and provinciall proper to the iewes onely ) and insteed thereof , give a generall law to both , absolute , and perfect , to serve for all persons , times , & places to indure euen to the end of the world ▪ therfore no such temporall monarchie to be expected , as they looke after . for one and the same conclusion followeth vpon all the premisses , beating vpon theire mayne ground ( to wit a temporall or earthly kingdome ) which being once shaken , the rest falleth to the ground . all prophesi●s whatsoever , with everie particular circumstance foretold by the prophets of the messiah , were both substancially , & circumstancially fulfille● in the person of our bless●d saviour : both as touching his bir●h , life , doctrine , myracles , death , resurrection , asc●ntion : and o●her effects afterwards of his divin● power : in sending of the holy ghost , and the myraculous increase of his church &c. therefore was he in deed the messiah , no other to be expected . the messiah , by daniels prophecie , was to appeare immediatly vpon the establishment of the roman empire : for ( saith he ) in the ●ayes of these kings , shall the god of heaven set vp a kingdom , which shall not be destroyed : dan. 2.44 . which must needs be vnderstood ▪ of the kingdome of christ , or the messiah . and in these dayes was our saviour borne ; even in the dayes of augustus caesar : therefore in him is the circumstance of time verified . the messiah by iacobs prophecie , was to appeare , imediately when the rod , or scepter , was departed from the house of iuda ▪ then appearred that state of iacob our lord and saviour : ergo . the messiah by the prophesie of haggai , ( as also by their● owne thalmud ) was to come during the second temple : then came our lord and saviour : ergo . and consequently the ievves after this time ; ( to wit the destruction of the second temple ) in vaine expect for another , the messiah by the true account , and calculation , of daniels hebdomades or weekes of yeares ; was to come just according to the times before mentioned : so did our saviour ( as is aforesaid ) therfore to him doth this circumstance of time beare witnes : and cons●quently the iewes , after these times by god himselfe appointed for the messiah : ( or rather one & the same time , for there is no other difference , but onely in adjuncts , and circumstances ) expecting yet for an other ; besides their vaine expectation , make god himselfe a lyer . the messiah by the scriptures , was to be borne of the tribe of iudah of the house of david : so vvas our saviour : therefore , he alone the legitimate , and true borne messiah : by birth-right ( as i may say , ) as also by praescriptiō , ●fter so long time of peaceabl● possession : no other to be expected . the messiah by the scripture , as also by theire ovvne rabbins , was to be borne of a virgin : so vvas our saviour , ergo . all other particulars , foretold of the messiah ; see them fulfilled , as followeth . to wit. that the place of his birth should be bethlehem . that at his birth all the infants thereabouts should be slayne . that kings or great personages should come & adore him , & offer gold & other gifts unto him . that he should be presented in the temple of ierusalem for the greater glorie of that second temple . that he should flee into egypt and be called thence againe . that a starre should appeare at his birth , to notifie his comming into the world . that iohn baptist ( who came in the spirit and power of eliah , and therefore was called eliah , luk. 1 , 17. mat. 11 , 10 , 14. should be the messenger to goe before him , and to prepare the way , & to crye in the desert . that he should beginne his owne preaching with all humilitie quietnes & clemencie of spirit . that he should be poor abject and of no reputation in this world . that he should doe strange miracles and heale all diseases . that he should dye and be slayne for the sinnes of his people . that he should be betrayed by one of his owne familiars . that he should be sold for thirtie pieces of silver . that with those thirtie pieces there should be bought afterwards a field of ●o●sheards . that he should ride into ierusalem upon an asse . that the iewes should beat and buffet his face and defile the same with spitting . that they should whippe , rent and teare his bodie before they put him to death . that he should be put to death among theeues and mal●factors . that he should be silent before his enemies , as a sheep before his shearer . that he should pray for his enemies and persecutors . that they should giue him vineger to drinke , divide his apparel , and cast lots for his upper garment . that the maner of his death should be crucifying , that is , nayling of his hands and his feete to the crosse . that his side should be pearced , and that they should looke upon him , whom they had so pearced . that not a bone of him should be broken , figured in the passeover by that spotles lambe , without blemish , a type thereof , and therefore is he called in the newe testament , the lambe of god that taketh away the sinnes of the world , the lambe slayne from the beginning of the world . that he should rise againe from death the third day . that he should ascend into heauen , and there sitte at the right hand of his father triumphantly for ever . all these particulars foretold of the messiah , see ( i say ) and examine how exactly they were all fulfilled in our saviour . and there withall consider those things which fell out afterwards ; as effects of his divine power . to wit , the sending of the holy ghost immediately after his ascension : with the miraculous increasse of his church , even in the middest of persecution . the severe punishmēt of all his enemies : especially that of the iewish nation . the subjection of the devil , with all his infernall power , vnder his apostles , and disciples feete : togea●her with the ceasing of oracles . and finally , the fulfilling of all his prophecies ; ( with those likewise of his apostles , and disciples ) most exactly . i say all these , with the former , put togeather , and well considered ; may s●ttle the hart of any christian man , against all induisme , paganisme , yea and atheisme too , in the most undoubted truth of his profession ; to wit the christian religion : with this full , and finall perswasion : wherewith i will knit up all : ) that there is no other name under heaven given so the sonnes of men , whereby to be saved , but the name of iesus christ. and therefore to him be the honour of our salvation ascrib●d , and to no other . to him ( i s●● ) with the father and the spirite : even t●at bessed trinitie ; 〈…〉 glorie ; now and evermore . amen . amen . to the forlorne , and distressed ievves in barbarie ; and in them to all others now groaning under the heavie yoak of captivitie in what natiō soever ; scattered , & dispersed throughout the vvorld : grace , mercy , and peace , be multiplied ; in christ iesus the true messiah . being imployed not long since into barbarie , the land of your capt●vitie , where at this present you live , in great bondage , & slav●ri● ; & so have done this long time : ( as doe also the rest of your brethren , and nation elsewhere , dispersed throughout the world , groaning under the yoak of their cruell taskmaisters : ( as did your forefathers in the land of egypt foure hundred and thirtie yeres : this captivitie of yours , having continued now almost foure tymes 400 yeeres : the last and greatest of all : than the which was never heard , nor read of greater of any people , from the creation of the world to this day , nor shall be : ) the king , at that time of my arr●vall , vpon his expedition towards fez , i appointed to stay at saphia , till his returne back from those warrs : where i remained in the lower castle , almost six monthes , solitary , and in suspense , expecting the doubtfull event thereof . wh●ther resorted to me often to accompany me , and for my better instruction in the hebrue ( whereof i had a litle tast before ) one of the cheife rabbins of that your synagogue ; rabbi shimeon : a man of grave , and sober cariage , and pleasant otherwise , of whose company i was very glad . now and then , among other matters , arguing , and reasoning , of the messiah , ( as ye say yet to come : but as we say , &c are able to prove , by invincible arguments , and demonstrations , both out of your owne lawe , & rabbines , al●eadie come : ) which gaue me occasion , ( having little els to doe ; and not knowing how to passe that tedious time better ) ●o gather togither , all those arguments , and reasons , i had read , or for the present could conceive of my self , drawne both out of the sacred scripture , and other bookes , as touching that controversie . wher● by i might be the more able , over and besides the matter of imployment , & busynes i came about , to maintayne that religion prof●ss●d in my countrie , and the undoubted faith , whereof his maiestie , the king of great britayne , ( as others his predecessors have donne ) professeth himselfe a cheife defender : according to that his most iust tytle : defender of the faith . and afterwards , when the king sent for me to morocus , being lodged amongst you by his appointment in the iudaria , in one of your principall houses ; where i staid , before i could get my despatch from the king , three monthes , and a halfe ; where also i grewe familiarly acquainted with divers of your nation , and was presented at sundrie times ( especially at your mariages , and solemne feasts ) with divers of your dainties , which i tooke very kindly , and ever since have studied , what christian dainties i might send you backe againe in recompence ; or rather duties , in steed of those dainties . seeing also in the meane time ( which i could not choose but see , with much pity , and compassion ) the great , and grievous oppression , vnder which you grone : taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather than fayle ; drubbings ( so many hundreth blowes at once , as my selfe have both seen and heard : ) with that base servile and most contemptible state , and condition otherwise , ( above any other natiō , or people ) under which you live : not onely in barbary , but in al other parts of the world besides : as a fatal effect , of that heavie curse laid on you by your own forefathers long agoe , vpon the death of christ ; ( when pilate the judge washed his hands , saying , i am innocent of the blood of this iust man , looke yee to it : ) they cried with one consent his blood be vpon vs & on our children . as also of that prophesie of our saviour in his life time , when he wept over ierusalem saying ô if thou haddest even knowne , at the least in this thy day , those things which belong to thy peace , but now are they hid frō thine eyes &c. and more particularly to his disciples , he renueth it over & againe : when yee shall see ierusalem besieged with soldiers then know yee that her desolation is at hand . for these be the dayes of venga●ce to fulfill all things that are written . for there shall be great distresse in this land , and wrath over this people . and they shall fall one the cadge of the sword and shall be lead captive into all nations &c. which heavie curse of your owne forefathers , and prophisie of his , how truely they have been fulfilled both the one & the other , all the world seeth , and yee your selves feele the effect : as before . the lord in mercie , take away the vayle from your hearts , that at length ye may know those things which belōg to your peace which now are hid frō your eyes : for why will ye dye ô ye house of israel ? these considerations ( i say ) and reasons , with some others , have moved me ; and partly in recompence of those your definaes , and dainties , wherof i tasted so often while i was amongst you ) to send you here a smal banket , of such dainties as christendome can afford : wishing you would but tast some part of mine ( as i did of yours ) being indeed sabbath dayes dainties : tast ( i say ) and see how sweet the lord is . and the rather doe i invite you to this banket , yea rather provoke you therevnto ( even to your owne salvation , which through your fall is come to us gentiles to provoke you ( as it is that place ) for that now the time of your redemtion draweth neare ( with ours : much nearer now thē whē we beleeved ) foretold also , both by christ , and his apostles , as was your desolation : and shall one day , as surely and certainely come to passe , the one as the other . for god that hath promised is of power to performe it ; he will doe it ; he is able to graffe you in againe , into your owne olive tree . verely i tell you , ( saith our saviour to the pharisies ) ye shall not see me , vntill the time come , that yee shall say blessed is he that commeth in the name of the lord. therefore such a time shall cōe with out all doubt , whearein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy ghost , as did your forefathers . also in an other place : and ierusalem shall be troden vnder foote of the gentiles , vntill the time of the gentiles be fulfilled : so long and no longer : there is the period . and paul the apostle in a most fervent manner , both prayeth and prophesieth to this effect : brethren my hearts desire , and prayer to god for israel is , that they might be saved . then prophecieth at large in the chapter following , and that most divinely , as of their fall so of their generall call in due time : with many arguments , and reasons to that purpose . which praier , and prophesie of his , proceeding from a divine instinct , and revelation ; no doubt shall one day take effect . for it can not be , but that the word of god should take effect . for it is the power of god unto salvation to every one that believeth , to the iew first and also to the grecian to the iew first : thereis the promise there is the priviledge . lift up your heades now therefore ó ye iewes , sonnes of abraham , children of the promise : to whom pertayneth the adoption , and the glorie , and the covenants , and the giving of the law , and the service of god , and the promises : of whom are the f●thers , and of whom concerning the flesh christ came . i say lift up your heads , and listen to the heavenly call , of christ and his apostle paul , for your redemtion draweth nere . this is the generation of them that seeke him of them that s●eke thy face : iaacob , silah . lift up your heads ye gates , & be ye li●t up , ye everlasting doores , and the king of glorie shall come in . and let us christians also ( upon whom the ends of the world are come ) lift up our heads and knowe ( remembring that parable of the figtree ) when w● s●e these things beginne to come to passe , that the kingdome of god is near , eue● at the doores . verely , i say unto you , this generation shall not passe , till all these things be donne : heauen and earth shall p●sse away , but my words shall not passe away . they are the words of our saviour . and now bretheren ( to returne to paul ) i commend you to god , and to the word of his grace , which is able to buyld you up , and to giue you an inheritance among all them which are sanctified . be favourable unto sion for thy good pleasure , build the walls of ierusalem . then shalt thou accept the sacrifice of righteousnes , euen the burn●offring and oblation , then shall they offer calues upon thyne altar . oh giue salvation unto israel out of sion , when god turneth the captivitie of his people , then shall iaakob rejoice , and israel shall be glad . when the lord brought againe the captivitie of sion , we were like them that dreame : then was our mouth filled with laughter ; and our tongue with joye : then sayd they among the heathen , the lord hath d●ne great things for them . the lord hath done great things for us wherof we rej●ice . o lord bring againe our captivitie , at the rivers in the south . saue us ( o lord our god and gather us from among the heathen , that we may praise thyne holy name , and glorie in thy praise . comfort us according to the dayes , that thou hast afflicted us , & according to the yeeres that we ha●e seene e●el . thou wilt arise , and haue mercie upon sion , for the time to haue mercie thereon , for the appointed time is come . for thy servants delight in the stones thereof , and h●ue pitie on the dust thereof . then the he●then shall ●eare the name of the lord , and all the kings of the earth thy glorie : when the lord shall buyld up si●n , and shall appeare in his glorie : and shall turne unto the prayer of the desolate , & not dispis● then p●ayer . this shall be written for the generation to come , and the people which shall be created shall praise the lord , for he hath looked downe from the height of his sanctuarie , out of the heaven did the lord behold the earth : th●t he might heare the mourning of the prisoner , and deliver the children appointed unto death : that they may decl●re the name of the lord in sion , and his praise in ierusal●m . for god will saue sion , and bui●d the cities of iuda , that men may dwell there , and haue it in poss●ssion : the seed as of his servants shall i●●erit it , and they tha●●●ue his name sh●ll ●w●l● ther●in . surely the lord wil● not sayle his p●ople , neyther will he fo●sake his inheritance . he hath alway remembred his covenant and promise , that he made to a thou●and generations . thou wilt thinke upon thy congregation which thou hast possessed of old , & on the rodde of thine inheritance , which thou hast redeemed , and on mount sion , wherein thou hast dwelt . yea when the lord turneth againe the captivitie of hi● people , which will be , when they turne unto him by hartie repentance , not before : when they cryed to the lord in their trouble , he delivered them out of their distresse , then will he make euen their verie enimies to become their friends , & giue them grace & favour in the sight of all those kings and princes , under whom now they liue and groane in most miserable slaverie and bondage ( as in their former captivities may be observed ) he sawe when th●y were in affliction and heard their crye . he remēbred his covenant towards them , and repented according to the multitude of his mercies , and gaue them favour in the sight of all them that led them captiues , for the hearts of kings are in the hands of the lord , as the rivers of waters : he turneth them which way soever it pleas●th him . so the lord stirred up the spirit of cyrus king of persia , ( after that their seauentie yeeres captivitie in babylon ) as also darius and others to write in their behalf , sundrie most favourable edicts , for their returne into their owne countrie again : with large liberalitie , for the rea●difying , of the temple of god in ierusalem : for the lord had made them glad , and turned the heart of the king of asshur unto them , to incourage them in the work of the house of god , euen the god of israel . therefore ezra blesseth the lord , ●or all these extraordinarie favours , saying , blessed be the lord god of our fathers , which so hath put in the kings heart to beautifie the house of the lord , that is in ierusalem , &c. yea rather then fayle of his promised deliverance to his people , when they crye unto him in their distresse , he will rebuke euen kings for their sakes . as he did pharaoh king of aegypt , in the dayes of old : with this peremptorie commaund by the hand of moses over and over : let my people goe that they may serue me , or if thou wilt not &c. inflicting upon them one plague after another , till at length they were forced to driue them away ( as it is in that place ) rise up , get you out from among my people , and goe serue the lord , as ye haue sayd . and the egyptia●s did force the people , because they would send them out of the land in hast ( for they sayd we dye all ) giving them favour in the meane tyme , in the sight of the egyptians : also moses was verie great in the land of egypt in the si●●t ●f pharoahs servants , and in the sight of the people . behold i haue made thee ph●raohs god ( sayth the lord ) so he brought out israel from among them , for his mercie endureth for evrr , with a mightie hand and out stretched arme , &c. after four hundreth and thirtie yeeres captivitie in aegypt . and when the four hundreth and thirtie yeeres , were expyred , euen the self same day departed all the hosts of the lord out of the land of aegypt . and the lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to giue them light . he divided the sea in two parts , & made israel to passe through the mids of it , and overthrewe pharaoh and his host in the red sea , for his mercie indureth for ever . so leading them through the wildernes & feeding them fortie yeeres with manna frō heauen : till at length he brought them safe & sound , ( as it were upon egles wings ) maugre all difficulties and oppositions of enimies what soever , euen to the promised land of canaan the lot of their inheritance . where they continued in peace and prosperitie , so long as they served him , & kept his commandements : but when once they sinned against him : ( or rather as often as they sinned , for it was not once but often ) & forgat the lord their god , which brought them out of the land of aegypt , out of the house of bondage : then he suffered their enemies to prevayle against them & tyrannize over them , sometymes one and sometimes another , till at length they were caried captiues to babylon . yet ever ( as the burdē of that psalm is ) whē they cryed to the lord in their trouble , he delivered them out of their distresse , raysing up from tyme to tyme iudges ( as he did moses and ioshua at the first ) which delivered them out of the hands of their oppressors . othoni●l , who delivered thē out of the hands of the king of arā , as it is in that place , where it is said , that the children of israel did wickedly in the sight of the lord , & forgat the lord their god , & served baalim ; therfore the wrath of the lord was kindled against israel , & he sold thē into the hand o● chushan-rishathaim , king of aram , whō they served eight yeeres . but when they cryed unto the lord , the lord stirred them up a saviour , euen othoniel , &c. so the land had rest fortie yeeres . ehud , who delivered thē out of the hand of eglon , king of moab . then the childrē of israel ●gain cōmitted wickednes in the sight of the lord , & the lord strengthned eglon king of moab , &c. so they served eglon king of moab 18 yeeres . but whē they cryed unto the lord , the lord stirred thē up a saviour , ehud the sonne of gera , &c. so the land had rest 80 yeres . and after him was shamgar the sonne of anath , which slew of the philistims 600 men with an oxe goad , & he also delivered israel . deborah & barack who delivered thē out of the hand of iabin , king of canaan . and the children of israel began again to do wickedly in the sight of the lord , & the lord sold thē into the hand of iabin king of canaan , whose chief captain was sisera . then the children of israel cryed to the lord , &c. and at that time deborah a prophetesse judged israel , then she sent & called barak &c. and the lord destroyed sisera & all his charets &c. and the land had rest 40 yeares . gedeon , who delivered them out of the hands of the midianites . afterward the children of israel committed wickednes in the sight of the lord , & the lord gaue them into the hands of midian 7 yeares &c. so was israel exceedingly impoverished by the midianites : therfore the childrē of israel cryed unto the lord &c. & he raised them another saviour even gedeon , that valiant man , who with three hundreth men ( & no more ) such as lapped water with their tongues ( the rest sent away by the lords command ) overthrew the whole host of midian , with this cry the sword of the lord & of gedeon . thus was midian brought low before the children of israel : so that they lift vp their heads no more : & the countrie was in quietnes 40 yeres in the dayes of gedeon . but when gedeon was dead the children of israel turned away &c. and remembred not the lord their god which had delivered them out of the hands of all their enemies on every side &c. after him succeeded abimilech his sonne . after abimilech tola . after tola , iair the gileadite . after these arose iepthe who delivered them out of the hand of the ammonites . and the children of israel wrought wickednes again in the sight of the lord , and served baalim &c , & forsooke the lord & served not him . therfore the wrath of the lord was kindled against israel and the lord sold them into the hands of the philistims , and into the hands of the children of ammon &c. then the children of israel cryed unto the lord &c. so the lord raised them up another valiant man even iepthe . then the spirit of the lord came upon iepthe &c. so iepthe went unto the children of ammon to fight against them , and the lord delivered them into his hands . thus the children of ammon were humbled before the children of israel . and lepthe judged israel 6 yeares . after him ibzan of bethlehem judged israel . after him elon . after elon , abdon . but the children of israel continued to commit wickednesse in the sight of the lord , and the lord delivered them into the hands of the philistims 40 yeares . then god raysed up sampson , who with the j●w-bone of an asse slew a thousand of the philistims at once . and he judged israel in the daies of the philistims 20 yeares . thus may we see by all these examples ( and make vse thereof ●f we be wise ) what the state and condition of gods people hath beene ever of old , the effect in briefe , or burden of the song , nothing else but this : when they sinned against the lord , he delivered them into the hands of their enemies : but when they cryed to the lord in their trouble ( that is to say repented ) he straight-way delivered them out of their distresse , raysing up from time to time , one saviour or deliverer after another , & so immediatly governing them by iudges till the daies of samuel . when this people still growing worse and worse , and not contented with this sacred kind of government , immediately from god himselfe , but desiring a king like all other nations : make us now a king to judge us like all other nations : he gave them a king in his anger , saying to samuel : heare the voyce of the people in all that they shall say unto thee , for they have not cast thee away , but they haue cast me away , that i should not raigne over thē , &c. and as before under the iudges , so now under the kings still as they sinned , and multiplied their transgressions , so did the lord inflict and multiply upon them his judgements , one plague after another : till at length they were caried captiues into babylon . after which long captivitie , yet restored againe upon their repentance , the time was not long , but they fell againe to their old byas , and forgate the lord their god , which had done so great things for them : yea , rather now worse then ever , persecuting the prophets from time to time , whom god raysed up amongst them , and killing them one after another : even till the comming of the messiah , and him likewise they crucified . whereupon ensued this last and finall desolation , as the full measure of their sinnes deserved , and as themselves desired , saying : his blood be upon us and upon our children : which hath continued now almost this 1600 yeares : the longest captivitie and greatest miserie that ever happened to any people , and so shall continve , till they ( as did their forefathers ) turne to the lord by trve and hearty repentance , and cry unto the lord in their trouble , and then will the lord deliver them out of their distresse , according to the former examples ▪ and not before . and this is the state and condition of the iewes at this day : the miserable state ( i say ) with the cause ▪ and the remedie , which god graunt they may make use of . amen . escapes . pag. 22 line . 26. adde these words ( seeing , i say , so many signes and arguments at once concurring together , i may well conclude as before . ) pag. 51. l. 14 put out these words ( of a trve prophet ? and consequently . ) pag. 58. l 9. for , ( in the , read , is the. ) line 10. for , ( was appeare , read , was to appeare . ) line 12. for , ( state , read , starre . ) with what other faulte else , i desire the judicious reader to correct with his penne. notes, typically marginal, from the original text notes for div a02727-e370 1 sam. 18.1 rom. 3.1 . rom. 9.4 . act. 3.17 . act. 11.26 . mat. 13.24 rom. 11.22 〈◊〉 . 12. notes for div a02727-e1050 gen. 3 , 15. rom. 3 , 2. rom. 9.4 . luk. 19.42 . deu. 18 . 1● ver . 18. deu. 34.10 deu. 18.26 , esa. 53.8 . psal. 89.3 . 2 sam. 7.13 1 kin. 12. psal. 2.7 . psal. 72 , 5. ver . 7. ver . 17. esai . 6. ● . luc. 19 , 27. isai. 4 , 2. isaie . 9 , 6. isai. 4.2 . isa. 7 , 14. micah . 5.2 . isai. 9.6 . isai. 4.2 . psal. 2.7 . hose . 1 , 7. 〈◊〉 . 11● . 1 . psa. 107 , 20 iob. 19 , 26. deut. 6 , 4. ier. 23 , 6. act. 25.10 ▪ deu. 18.15 isai. 2.3 . esa. 29.18 . isai. 42.4 . ●sa● . 8.10 . ezec. 20 . 2● ier. 31.32 . ●o● . 49.10 ler. 3 , 12. hag. 2. psal. 24. ● . mal ▪ 3.1 . luk. 23.14.22 . mat. 27. isai. 53.5 . ioh. 8 , 56. act. 3 , 21. chap. 8 , 44. gen. 2 , 17. gen. 3.4 . mat. 3.7 . luk. 19 , 27. eph. 5.14 . psal 51.4 . rom. 3.4 . 〈◊〉 . 66.7 . psal. 147.2 hag. 2.10 . isa. 11.6 . iudg. 12.6 . mat. 8.11 . ioh. 19. luc. 3 . 1● . mat. 11.3 ▪ ioh. 10.24 . math. 22.16 . ioh. 10. ● . 〈◊〉 . 5 , 38. dan. 2.44 . isay. 11.12 . luk. 2. ● . isai. 7.14 . ier. 32.22 . mat. 1 , ●8 . mich. 5.2 . mat. 2.5 . psal. 132 , 3. mat. 2.1 . psa. 72 , 10. iosua . 12. num. 24.17 luk. ● , 28. chap. 2 , 31. 2 esd. 7.26 . luk. 2 , ● . luk. 10. mat. 2 , ●● . ier. 31 , 15. gen. 35.19 mat. 2.13 . hos. 11.1 . isay. 19 , 1. euseb. iib. 6. mal. 3 , 1. chap. 4 , 5. luk. 1.13 . ioh. 1 , 19. mat. 3.16 . mar. 1.10 . luk. 3 , 21. iohn . 1 . 3● . deut. 6.5 . mat. 22.37 . isa. 42.1 . zach. 9.9 . porph. lib. delaud . philo isa. 35.5 . iohn . 1● . 17 . mark. 5.22 . * deut. 19.15 . luk. 7.11 . mat. 9.33 ▪ ioh. 10 . 2●.37 . * luk. 7.20 . luk. 7.20 . 〈◊〉 . 16. ●● . ch. 16.23 . ioh. 6.60 . ch. 7.48 . mat. 8.20 . plut apophth prise . regum . mar. 1.35 . mat. 16.24 . eccl. 10.7 . mat. 10.9 . ioh. 16.33 . mar. 13 , 9. chap. 13 , 13 luk , 21.16 mat. 16 , 25. luk. 14 , 26. mat. 10 , 34. luk. 18 , 31. mat. ●1 , 2. zach. 9.9 . mat. 21 , 8. psal. 55.13 . & 109.4 . mat. 26 , 23. mat. 26 , 67. isay. 50 , 6. luk. 23.33 . psal. 22.16 . zach. 12.10 psal. 69 , 2● . luk. 23.32 . isay. 53 , 12. luk. 23 , 18. isay. 53 , 12. ioh. 19 , 36. exo. 12. 46. gen. 22 , 1. num. 21.8 . dan. ● , 26. ioh. 11 . 4● . isay. 53 , mat. 27. luk. 23. act. 1.37 . zach. 12.10 psa. 16.8 . hos. 6 , 2. iona. 1 , 17. luk. 18.31 . ioh. 2.18 . mat. 12.38 . cha . 27 , 62. mat. 28 , 2. act. 1 , 3. rom. 1 , 4 rom. 1 , 2. psal. 68 , 18 psa. 110 , 1. act. 1 , 10. mat. 24.14 . luk. 24.47 . isa. 2.3 . iohn . 14.26 cha . 15.26 . and 16.7 . act. 2.1 . ioel. 2.28 . pal. 118.22 . act. 4.11 . ioh. 14.25 . ioh. 20.30.21.25 . 〈…〉 ezek. 1. luk. 1.2 . mat. 15 , 24. act. 26 , 26. mat. 21 , 18. luk. 19 , 41. mar. 14.33 . mat. 10 , 3. mar. 14 , 67. luk , 24 , 4● . 1 ioh. 1.1 . 2 pet. 1 , 16. luk. 1.1 . act. 23 , 11. cha . 27 , 24. mat. 10.16 . rev. 6 , 9. zeph. 2 , 11. iuven. saty 6. plutar , de defectu oraculor . 1 ioh. 3 , ●● luk. 9 , 7. cha . 10 , 17. lact. lib. 2. div . inst . cap. 16. ●orph . lib. 7. cont ; christ. apud euseb. lib. 5. cap. 1. de prep . evan. iohn . ●2 . 31 . 2. cor. 4.4 . eph. 1.2 . 1. sam. 5 , 2. gen. 3.11 . acts. 19 ▪ 15. ioseph . antiq lib 17. ca. 10. luk. 23. ●● . lib. 18. ca. 9. niceph. lib. .. ca. ●0 . act. 12.1 ioseph . anticq . lib. 29. ca. 7. eutrophist . lib. 7. evag. scholast . lib. 3. hi●t . c. 41. iohn . 1● ▪ 15. lib. 5. c. 28 ioseph . de bell . l. 7. c. 20.21 . aelius adrianus . mat. 27 , 2● mat. 23 . 3● luk. 19.41 . luk. 21 , 5. luk. 21.20 iohn . 19.15 ver . 12. luk. 23 , 28. r●v . 17.6 . rev. 18 , 2. chap. 18.8 . rev. 18 . 1● rev. 9. ●● . rev. 22 , 10. luk. 24.44 . notes for div a02727-e8240 gen. 3 . 1●● mich. 5 , 2. luk. 2 , 4. ier. 31 , 25. mat. 2 . 1● . psa. 72 , 10. mat. 2 , 1. mal. 3.1 . luk. 2.22 . hos. 11 , 1. mat. 2 , 13. num. 24.17 mat. 2 , 9. mal. 3.1 . and 4 , 5. isa. 40.3 . mat. 3 , 1. isa. 42 , 2. mat. 5 , ● . isa. 53. luk. 2 , 7. isa. 35.5 . mat. 4 , 23. isa. 53 , 12. dan. 9 , 26. mat. 27. psal. 55 , 13. mat. 26 , 47. zach. 11.12 mat. 26 , 15. z●c . 11.13 . mat. 27 , 7. zach. 9 , 9. mat. 21 , 7. isa. 50 , 6. mat. 26 , 67. isa. 53 , 5. mat. 27.26 . isa. 53 , 12. luk. 23 , 33. isa. 53 , 7. mat. 27 , 14. isa. 53 , 12. luk. 23 , 34. psal. 22 , 18. & 69 , 21. mat. 27 . 3● . psal. 22.16 , zac. 12.10 . ioh. 19 , 1● . zac. 12 , 10. ioh. 19 , 3● . 37 . exo. 12 , 46. ioh. 19.36 . psal. 16.9 . hose . 6.2 . mat. 28 , 1. psal. 68 , 18. & 110.1 . luk. 24. ●1 . act. 7.55 56 notes for div a02727-e9440 accoūting from their first entrance to the day of their departure thence . exod. 12.40 . psal 34.1 . rom. 11.11 . luk. 13.35 . act. 7.51 . luk. 21.24 . rom. 10.1 . rom. 9.4 . psal. 24 , 6. luk. 21 , 28. mat. 2● , 32. act. 20 , 32. psa. 51.12 , psal. 53 , 6. psal. 126 , 1. psa. 106 ▪ 47 psa. ●0 , 15. psa. 102 , 13. psa. 69 , ●5 . & 94 , 14. psal. 105 , 8 & 74 , 2. & 107.6 . & 106 , 44. prov. 21 , 1. ezr. 1 , 1. chap. 6 , 1. chap. 6 , 22. chap. 7 , 28. psa 105 , 14. exo. 7 , 16. & 8.1.20 . & 9.1.13 . & 10.3 . exod. 12 31 cha. 11.3 . ch. 7 , 1. psal. 136 , 11 acounting the time as before . exo. 12 , 41. chap. 13 , 21 psal. 136 , 13 iud. 2 , 16 , iudg. 3 , 7. ●hap . 3 , 12. chap. 3 , 30. chap. 4 , 1. iudg. 4 , 4. chap. 5 , 31 chap. 6 , 1. chap. 6 , 6. chap 6 , 12. chap. 7 , 5. chap. 7 , 20. chap. 8 , 28 chap. 8 , 33 chap. 10.6 chap. 10 , 1 chap. 11 , 1 chap. 11 , 2● chap 12 , ● chap 13 , 1 chap. 15 , 1 ver . 20. s●m . 8.5 a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall, april 9., 1693. tillotson, john, 1630-1694. 1693 approx. 60 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a94360 wing t1221b estc r203830 43077683 ocm 43077683 151794 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a94360) transcribed from: (early english books online ; image set 151794) images scanned from microfilm: (early english books, 1641-1700 ; 2277:6) a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall, april 9., 1693. tillotson, john, 1630-1694. [2], 3-36 p. s.n., [london : 1693] title page lacking on film; title from half t.p. attributed to john tillotson by wing. publication information suggested by wing. reproduction of original in: newberry library, chicago, illinois. includes bibliographical references in marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. church of england -sermons. bible. -n.t. -hebrews ix, 26 -sermons. sermons, english -17th century. suffering of god. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 jonathan blaney sampled and proofread 2007-06 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall , april 9. 1693. a sermon concerning the sacrifice and satisfaction of christ , &c. heb. ix . 26. but now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . among many other great ends and reasons for which god was pleased to send his son into the world to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our nature he might be capable to make a perfect expiation of sin : but now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the ages , that is in the last age of the world , which is the gospel age , hath he appeared to take away sin by the sacrifice of himself . the general design of god in sending his son into the world was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . so the author of our salvation himself tells us , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . now in order to the procuring of this salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of sin : by the guilt of sin we were become obnoxious to the wrath of god and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of heaven and the reward of eternal life . to remove these two great hindrances two things were necessary : the forgiveness of sins past , in order to our deliverance from the wrath of god and the eternal torments of the next life ; and the reformation of our hearts and lives to make us capable of eternal life and happiness in another world. and both these , if god had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of god , without this wonderful method and dispensation of sending his son in our nature to take away sin by the sacrifice of himself : but it seems the wisdom of god thought fit to pitch upon this way and method of our salvation , and no doubt for very good reasons ; amongst which these three seem to be very obvious and very considerable . first , to vindicate the honour of his laws , which if sin had gone altogether unpunish'd would have been in great danger of falling into contempt . for if god had proclaimed a general pardon of sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his laws , or have believed in good earnest that the violation of them had been either so extremely offensive to him , or so very dangerous to the sinner ? therefore to maintain the honour of his laws , rather than sin should pass unpunish'd god would lay the punishment of it upon his only begotten son , the dearest person to him in the world : which is a greater testimony of his high displeasure against sin , and of his tender regard and concernment for the honour of his laws , than if the sinner had suffered the punishment due to it in his own person . secondly , another reason of this dispensation , and that likewise very considerable , was , that god might forgive sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : which could not have been by an absolute pardon , without any punishment inflicted , or satisfaction made to the honour of his justice . for had sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? but when god makes his own son a sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that god hates sin as much , if it be possible , as he loved his own son. for this plainly shews what sin deserves , and what the sinner may justly expect , if after this severity of god against it he will venture to commit it . and if this sacrifice for sin , and the pardon purchased by it , be not effectual to reclaim us from sin , and to beget in us an eternal dread and detestation of it : if we sin wilfully after so clear a revelation of the wrath of god from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . for what could god do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only son an offering for sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? in what clearer glass can we at once behold the great evil and demerit of sin , and the infinite goodness and mercy of god to sinners , than in the sorrows and sufferings of the son of god for our sins and for our sakes ? thirdly , another reason of this dispensation seems to have been a gracious condescension and compliance of almighty god with a certain apprehension and persuasion , which had very early and universally obtained among mankind , concerning the expiation of sin and appeasing the offended deity by sacrifices : by the sacrifices of living creatures , of birds and beasts ; and afterwards by human sacrifices and the blood of their sons and daughters : by offering to god , as the expression is in the prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . and this notion of the expiation of sin by sacrifice , whether it had its first rise from divine revelation , and was afterwards propagated from age to age by tradition : i say , from whence soever this notion came , it hath of all other notions concerning religion , excepting those of the being of god , and his providence , and of the recompences of another life , found the most universal reception , and the thing hath been the most generally practised in all ages and nations , not only in the old , but in the new discovered parts of the world. and indeed a very great part of the jewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind , concerning this way of appeasing the offended deity by sacrifices : as it was also a figure of that great and efficacious sacrifice which should in due time be offer'd to god to make atonement once for all for the sins of all mankind . and the apostle to the hebrews doth very particularly insist upon this condescension of god to them , in the dispensation of the gospel : and whereas they apprehended so great a necessity of an high-priest and of sacrifices to make expiation for the sins of the people , that it was an established principle among them , that without shedding of blood there was no remission of sins ; god was pleased to comply so far with these notions and apprehensions of theirs , as to make his own son both a priest and a sacrifice , to do that once for all which their own high-priest pretended to do year by year . and from hence the same apostle takes occasion to recommend to them the new covenant and dispensation of the gospel , as having a greater and more perfect high-priest and a more excellent sacrifice , than were the high-priests and the sacrifices under the law ; the son of god having by one sacrifice of himself obtained eternal redemption for us , and perfected for ever them that are sanctified . and this apprehension prevailed no less in the heathen world , and proceeded to the sacrifices of men , even of their first born . and with this apprehension , not to countenance but to abolish it , god was pleased to comply so far as to make a general atonement for the sins of mankind by the death of his son , appearing in our nature to become a voluntary sacrifice for us : god permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a malefactor , but in truth as a martyr ; and accepting of his death as a meritorious sacrifice and propitiation for the sins of the whole world : that by this wise counsel and permission of his providence he might for ever put an end to that barbarous and inhuman way of serving god which had been so long in use and practice among them : the son of god by the voluntary sacrifice of himself having effected all that at once , and for ever , which mankind from the beginning of the world had in vain been endeavouring to accomplish by innumerable and continual sacrifices ; namely , the pardon of their sins , and perfect peace and reconciliation with god. for these ends and reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the wisdom of god hath pitched upon this way and method of delivering mankind from the guilt and dominion of sin by the sacrifice of his son. and to this end it was requisite that he should appear in our nature and dwell amongst us for some considerable time , that by a long course of the greatest innocency and of the greatest sufferings in our nature he might be capable of making a perfect expiation of sin. so that two things were requisite to qualify him for this purpose ; perfect innocency and obedience , and great sufferings in our nature , even to the suffering of death . both these the scripture declares to be necessary qualifications of a person capable to make expiation of sin ; and both these were found in the person of our b. saviour . first , unspotted innocency and perfect obedience . this the scripture testifies concerning him , and the whole course of his life and actions . he was in all points tempted like as we are , yet without sin , saith the apostle to the hebrews . he always did the things which pleased god , as he testifies concerning himself , and we are sure that his witness is true . he did no sin , neither was guile found in his mouth , as st. peter tells us of him. and this was necessary to qualify him for the perfect expiation of sin , whether we consider him as a priest , or as a sacrifice . as a priest , he could not have been fit to make expiation for the sins of others , had he not been without sin himself . and this the apostle tells us is one great advantage of our high-priest under the gospel , above the high-priest under the law , who being a sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a legal expiation for the sins of others : but a perfect and effectual expiation of sin , so as to purge the conscience from the guilt of it , cannot be made but by an high priest who is holy and innocent himself ; for such an high-priest , saith the apostle , became us , that is , now under the dispensation of the gospel , when a perfect expiation of sins is to be made , such an high-priest is necessary , as is holy , harmless , undefiled , separate from sinners , who needs not as those high-priests , that is as the high-priests under the law , to offer up sacrifice first for his own sins , and then for the people : the plain force of which argument is this , that he who will be qualified to make atonement for the sins of others must be without sin himself . and then if we consider christ as a sacrifice for sin ; perfect holiness is necessary to make a sacrifice acceptable and available for the expiation of sin. the necessity of this was typified by the quality of the expiatory sacrifices under the law : the beasts that were to be offered were to be without spot and blemish : to which the apostle alludes , speaking of the quality and efficacy of the sacrifice of christ : how much more , says he , shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? and to the same purpose st. peter , for asmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish and without spot , hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a sacrifice for us could have expiated the guilt of our sins and purchased eternal redemption for us . secondly , great sufferings likewise in our nature , even to the suffering of death , were requisite to the perfect expiation of sin : i say , even to the suffering of death . for the sacrifices which were to make expiation were to be slain . and it was a constant maxime and principle among the jews , and the apostle more than once in this epistle seems to allow and confirm it , that without shedding of blood there was no remission of sins . not that god could not have pardoned sin without satisfaction made to his justice , either by the suffering of the sinner himself , or of a sacrifice in his stead : but , according to the method and dispensation which the wisdom of god had pitched upon , he was resolved not to dispense forgiveness in any other way . for which reason he seems either to have possess'd mankind with this principle , or to have permitted them to be so perswaded , that sin was not to be expiated but by blood , that is , either by the death of the sinner , or of the sacrifice . now the life of our b. saviour , as well as his death , was made up of sufferings of one kind or other : continual sufferings from his cradle to his cross , from the time he drew his first breath to his giving up of the ghost : and not only continual sufferings , but the greatest that ever were , considering the dignity of the person that suffered , and the nature of the sufferings : considering likewise that these sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest blessings and benefits purchased and procured for them by those very sufferings which with so much malice and cruelty they inflicted on him . had our b. saviour been a mere man , the perfect innocency and unspotted purity of his whole life ; his zeal to do the will of god , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : his constant obedience to god in the most difficult instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter reproaches and persecutions he met withal for it , from a wicked and ill natured world : his perfect submission to the will of god , his invincible patience under the greatest and bitterest sufferings , and his infinite charity to his enemies and persecutors : these must needs be highly acceptable to god , and if man could merit of god , likely enough to be available for the sins of others . but our saviour and our sacrifice being the son of god in our nature ; and he voluntarily assuming it , and submitting to the condition of humanity in its lowest and most miserable state , sin only excepted ; and his being contented to live a life of doing good and suffering evil , and at last to be put to death and slain a sacrifice for us : the dignity of the person who did and suffered all this for us , and his dearness to god , must needs add a mighty value to so perfect an obedience and such patient sufferings ; so as to render them a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world. and all this being willingly performed in our nature , and accepted by god as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : nothing being so proper , and so available to make an honourable amends and satisfaction to the justice of god for the sins of all mankind , as the voluntary obedience and sufferings of human nature in a person of so great dignity and dearness to god as his eternal and entirely beloved son. now that expiation of sin was made by the sufferings of christ in our stead , i shall endeavour to make good these three ways . first , from plain testimonies of h. scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . secondly , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferred to it . thirdly , by vindicating this method and dispensation of the divine wisdom from the objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of god. i. i shall produce some plain testimonies of h. scripture which deciare this matter as clearly and fully as it is possible for words to do it ; namely , that the son of god , in order to the effectual expiation of sin , suffered in our stead , and bore the wrath of god for us , and made a perfect atonement for sin , and obtained eternal redemption for us . this the scripture declares to us in great variety of expressions ; as , that christ dyed for us , and for our sins ; that he was a sacrifice for us , and a propitiation for the sins of the whole world , that is , of all mankind ; that he bare our sins in his own body on the tree , and appeared to take away sin by the sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . and this is so evidently the scope and meaning of these expressions , that it cannot be denied without offering the greatest violence imaginable to the h. scriptures . for can any man think that god would have used so many expressions in scripture , the plain and most obvious sense of all which is that the son of god suffered for our sins and in our stead , if this had not been his design and meaning ? would not this be in effect to say , that god hath written a great book to puzzle and confound , but not to instruct and teach mankind ? i will at present single out some few of those many texts of scripture which might be produced to this purpose : he hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a sacrifice for our sins . again ; and walk in love , as christ also hath loved us and given himself for us , an offering and a sacrifice to god. st. peter to the same purpose tells us , that christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , being put to death in the flesh : here christ is said to have suffered for sin ; and to declare that the apostle did not only mean that christ suffered upon the occasion of our sins , but that he suffered in the place and stead of the sinner , he adds , the just for the unjust , that is , the son of god , who was innocent and had no sin , suffered for us who were sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the tree . it is true indeed , that christ suffered for our benefit and advantage ; which the socinians would have to be all that is meant in the texts which i have cited : but then it ought to be considered , that christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . for whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : but the manner of the expression , if compared with other parellel texts of scripture , and especially with what is so often said of our saviour's being a sacrifice , which i shall have occasion further to urge by and by : i say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our saviour's suffering instead of the sinner . but not to argue from words and phrases , i will produce two texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . this is my commmandment , says our saviour , that you love one another , as i have loved you . how is that ? he declares in the next words , greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . and to the same purpose st. paul , for when ye were yet sinners in due time christ died for the ungodly : now the question is , whether by this expression of christ's dying for the ungodly be meant only his dying for the benefit and advantage of sinners , but not his dying in their stead ? this , let the words which immediately follow determine : for scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . and now i appeal to any man of good sense , whether it be not plain that the apostle here speaks of christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? he that can deny this , is perverse to the highest degree , and i fear almost beyond the possibility of being convinced . and the argument from these two texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main scope of our saviour's discourse in the one , and of st. paul's in the other . for the design of both is to recommend the superlative love of christ to us above the greatest love that ever any man express'd to another . the highest pitch that human affection did ever rise to , was for a man to lay down his life for his friend ; but the son of god laid down his life for his enemies . scarcely , says st. paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged mankind by great benefits , some one may be found that would lay down his life to save the life of such a person : but the love of christ hath gone far beyond this : he dyed for sinners , for those who were neither good men nor righteous : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . now where doth the force of this argument lye , if not in this ? that christ hath done that for us , who were enemies and sinners , which some very few persons in the world have done for their friend , or for some very eminently good man : and what is that ? why they have laid down their lives in their stead : and so christ hath done for us . this seems to be so very plain , that i do not see how the force of this argument is possible to be avoided . it is evident then from scripture , that christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . for if christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal death and misery . and though this be no where in scripture spoken of by the name or term of satisfaction , yet it is said to be the price of our redemption ; which surely is the same thing in effect with satisfaction . for as we are sinners we are liable , and , as i may say , indebted to the justice of god : and the son of god , by his death and sufferings in our nature , hath discharged this obligation and paid this debt for us : which discharge since it was obtained for us by the shedding of christ's blood , and the scripture tells us that without shedding of blood there is no remission of sins : and since god is graciously pleased to accept of it for the debt which we owed to his justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction i confess i am not able to understand . men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in divinity is this ? not that god was angry with his son , when he thus laid on him the iniquities of us all : no he was always well pleased with him ; and never better , than when he became obedient to the death , even the death of the cross , and bore our sins in his own body on the tree . nor yet that our saviour suffered the very same that the sinner should have suffered , namely ▪ the proper pains and torment of the damned : but that his obedience and sufferings were of that value and esteem with god , and his voluntary sacrifice of himself so well-pleasing to him , that he thereupon entred into a covenant of grace and mercy with mankind , wherein he hath engaged himself to forgive the sins of those who believe and repent , and to make them partakers of eternal life . and hence the blood of christ which was shed for us upon the cross is called the blood of the covenant , as being the sanction of that new covenant , into which god is entred with mankind : and not only the sanction and confir mation of that covenant , but the very foundation of it : for which reason the cup in the lord's supper is called the new testament , or , as the word should rather be rendred , the new covenant in his blood , which was shed for many for the remission of sins . i proceed now to the ii d. thing propounded , which was to shew that the expiation of our sins was made by the sufferings of christ , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferr'd to it . now the nature and design of expiatory sacrifices was plainly this : to substitute one living creature to suffer and die instead of another ; so that what the sinner deserved to have suffered was supposed to be done to the sacrifice , that is , it was slain to make an atonement for the sinner . and though there was no reason to hope for any such effect from the blood of bulls , or goats , or of any other living creatures that were wont to be offered up in sacrifice ; yet that both jews and heathen did expect and hope for it , is so very evident , that it cannot without extreme ignorance or obstinacy be deny'd . but this expectation , how unreasonable soever , plainly shews it to have been the common apprehension of mankind , in all ages , that god would not be appeased , nor should sin be pardoned without suffering : but yet so that men generally conceived good hopes that upon the repentance of sinners god would accept of a vicarious punishment , that is , of the suffering of some other in their stead . and very probably , as i said before , in compliance with this apprehension of mankind , and in condescention to it , as well as for other weighty reasons best known to the divine wisdom , god was pleased to find out such a sacrifice as should really and effectually procure for them that great blessing of the forgiveness of sins , which they had so long hoped for from the multitude of their own sacrifices . and the apostle to the hebrews doth in a large discourse shew the great vertue and efficacy of the sacrifice of christ , to the purpose of remission of sins , above that of the sacrifices under the law : and that the death of christ is really and effectually to our advantage all that which the sacrifices under the law were supposed to be to the sinner : but now once , saith the apostle here in the text , in the end of the world , hath he appeared to take away sin by the sacrifice of himself . this is the great vertue and efficacy of the sacrifice of christ , that what ever was expected from any other sacrifices , either by jews or heathens , was really effected by this . this was plainly signified by the jewish passover , wherein the lamb was slain , and the sinner did escape and was pass'd by . in allusion whereto st. paul makes no scruple to call christ our passover or paschal lamb , who was slain that we might escape : christ our passover , says he , is slain or offer'd for us ; that is , he by the gracious appointment of god was substituted to suffer all that in our stead which the paschal lamb was supposed to suffer for the sinner . and this was likewise signified by the sinners laying his hand upon the sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the sacrifice that was to be slain and offered up . for so god tells moses , that the sinner , who came to offer an expiatory sacrifice , should do : he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an atonement for him . and the apostle tells us , that it was an established principle in the jewish religion , that without shedding of blood there was no remission of sins : which plainly shews that they expected this benefit of the remission of sins , from the blood of their sacrifices . and then he tells us , that we are really made partakers of this benefit by the blood of christ , and by the vertue of his sacrifice : and again , christ , says he , was once offered to bear the sins of many ; plainly alluding to the sacrifices under the law , which did , as it were , bear the faults of the sinner . and that this expression , of christ's being offered to bear our sins , cannot be meant of his taking away our sins by his holy doctrine which was confirmed by his death , but of his bearing our sins by way of imputation , and by his suffering for them in our stead , as the sacrifice was supposed to do for the sinner ; this , i say , is evident beyond all denial from the opposition which follows , after the text , between his first appearance and his second ; christ , says our apostle , was once offered to bear our sins , but unto them that look for him he shall appear a second time without sin unto salvation . why ? did he not appear the first time without sin ? yes certainly , as to any inherent guilt ; for the scripture tells us he had no sin. what then is the meaning of the opposition , that at his first coming he bore our sins , but at his second coming he shall appear without sin unto salvation ? these words can have no other imaginable sense but this , that at his first coming he sustain'd the person of a sinner and suffered instead of us ; but his second coming shall be upon another account , and he shall appear without sin unto salvation , that is , not as a sacrifice , but as a judge to confer the reward of eternal life upon those who are partakers of the benefit of that sacrifice which he offered to god for us in the days of his flesh . i proceed to the iii d. thing i proposed , and which yet remains to be spoken to ; namely , to vindicate this method and dispensation of the divine wisdom from the objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of god. i shall mention four objections which are commonly urged in this matter , and i think they are all that are considerable . obj. 1 st . first , that this method , of the expiation of sin by the sufferings of christ , seems to argue some defect and want of goodness in god , as if he needed some external motive and were not of himself disposed to forgive sinners . to which i think the answer is not difficult , namely , that god did not want goodness to have forgiven sin freely and without any satisfaction , but his wisdom did not think it meet to give encouragement to sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : and therefore his greater goodness and compassion to mankind devised this way to save the sinner , without giving the least countenance and encouragement to sin. for god to think of saving us any way , was excessive goodness and mercy ; but to think of doing it in this way , by substituting his dearly beloved son to suffer in our stead , is a condescention so very amazing , that if god had not been pleased of his own goodness to stoop to it , it had almost been blasphemy in man to have thought of it , or desired it . obj. 2 d. secondly , how can our sins be said to have been forgiven freely , if the pardon of them was purchased at so dear a rate and so mighty a price was paid for it ? in answer to this i desire these two things may be considered . 1 st . that it is a wonderful grace and favour of god to admit of this translation of the punishment which was due to us , and to accept of the sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own persons : so that , even in this respect , we are , as st. paul says , justified freely by his grace , through the redemption that is in jesus christ : and freely too in respect of any necessity that lay upon god to forgive us in this or any other way . it was a free act of his goodness to save us , even by the satisfaction and sufferings of his own son. 2 ly . it was in effect freely too , notwithstanding the mighty price which was paid for our redemption . because this price was not of our own procuring , but of god's providing ; he found out this ransome for us . and will any man say , that a prince who prevails with his son to intercede for the pardon of a rebel , yea and to suffer some punishment or to pay a fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? obj. 3 d. thirdly , it is yet further objected , that this seems to be more unreasonable than the sacrificing of beasts among the jews , nay than the sacrificing of men among the heathen , and even of their own sons and daughters : because this is the offering up of the son of god , the most innocent and the most excellent person that ever was . to which i answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . as to the manner of it , god did not command his son to be sacrificed , but his providence permitted the wickedness and violence of men to put him to death : and then his goodness and wisdom did over-rule this worst of actions to the best of ends. and if we consider the matter aright , how is this any more a reflection upon the holy providence of god , than any enormities and cuelties which by his permission are daily committed in the world ? and then if we consider the end and design of this permission of christ's death , and the application of it to the purpose of a general expiation ; we cannot but acknowledge , and even adore the gracious and mercifull design of it . for by this means god did at once put an end to that unreasonable and bloody way of worship , which had been so long practiced in the world : and after this one sacrifice , which was so infinitely dear to god , the benefit of expiation was not to be expected in any other way ; all other sacrifices being worthless and vain in comparison of this : and it hath ever since obtained this effect , of making all other sacrifices to cease , in all parts of the world where christianity hath prevailed . obj. 4 th . fourthly , the last objection is , the injustice and cruelty of an innocent person 's suffering instead of the offender . to this i answer , that they who make so great a noise with this objection do seem to me to give a full and clear answer to it themselves , by acknowledging , as they constantly and expresly do , that our saviour suffered all this for our benefit and advantage , though not in our place and stead . for this , to my apprehension , is plainly to give up the cause , unless they can shew a good reason why there is not as much injustice and cruelty in an innocent person 's suffering for the benefit and advantage of a malefactor , as in his suffering in his stead : so little do men , in the heat of dispute and opposition , who are resolved to hold fast an opinion in despite of reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . the truth of the matter is this ; there is nothing of injustice or cruelty in either case ; neither in an innocent person 's suffering for the benefit of an offender , nor in his stead ; supposing the suffering to be voluntary : but they have equally the same appearance of injustice and cruelty : nor can i possibly discern any reason why injustice and cruelty should be objected in the one case more than in the other , there being every whit as little reason why an innocent person should suffer for the benefit of a criminal , as why he should suffer in his stead . so that i hope this objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just answer . and i believe , if the matter were searched to the bottom , all this perverse contention , about our saviour's suffering for our benefit but not in our stead , will signify just nothing . for if christ dyed for our benefit so as some way or other , by vertue of his death and sufferings , to save us from the wrath of god and to procure our escape from eternal death , this , for ought i know , is all that any body means by his dying in our stead . for he that dies with an intention to do that benefit to another as to save him from death , doth certainly to all intents and purposes dye in his placea nd stead . and if they will grant this to be their meaning , the controversie is at an end ; and both sides are agreed in they will give up that which by their own confession is an undoubted article of the christian faith and not controverted on either side ; except only by the socinians , who yet are hearty enemies to transubstantiation , and have exposed the absurdity of it with great advantage . but i shall endeavour to return a more particular answer to this objection ; and such a one as i hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two doctrines of the trinity and transubstantiation . first , there is not equal reason for the belief of these two doctrines . this objection , if it be of any force , must suppose that there is equal evidence and proof from scripture for these two doctrines : but this we utterly deny , and with great reason ; because it is no more evident from the words of scripture that the sacramental bread is substantially changed into christ's natural body by virtue of those words , this is my body , than it is that christ is substantially changed into a natural vine by virtue of those words , i am the true vine ; or than that the rock in the wilderness , of which the israelites drank , was substantially changed into the person of christ , because it is expresly said , that rock was christ ; or than that the christian church is substantially changed into the natural body of christ , because it is in express terms said of the church , that it is his body . but besides this , several of their own most learned writers have freely acknowledged , that transubstantiation can neither be directly proved , nor necessarily concluded from scripture : but this the writers of the christian church did never acknowledge concerning the trinity , and the divinity of christ ; but have always appealed to the clear and undeniable testimonies of scripture for the proof of these doctrines . and then the whole force of the objection amounts to this , that if i am bound to believe what i am sure god says , tho i cannot comprehend it ; then i am bound by the same reason to believe the greatest absurdity in the world , though i have no manner of assurance of any divine revelation concerning it . and if this be their meaning , though we understand not transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . secondly , neither is there equal reason for the rejecting of these two doctrines . this the objection supposes , which yet cannot be supposed but upon one or both of these two grounds : either because these two doctrines are equally incomprehensible , or because they are equally loaded with absurdities and contradictions . the first is no good ground of rejecting any doctrine , merely because it is incomprehensible ; as i have abundantly shew'd already . but besides this , there is a wide difference between plain matters of sense , and mysteries concerning god ; and it does by no means follow that , if a man do once admit any thing concerning god which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . this is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all certainty , and sets every man at liberty to deny the most plain and evident truths of christianity , if he may not be humor'd in having the absurdest things in the world admitted for true . the next step will be to persuade us that we may as well deny the being of god because his nature is incomprehensible by our reason , as deny transubstantiation because it evidently contradicts our senses . 2 dly . nor are these two doctrines loaded with the like absurdities and contradictions : so far from this , that the doctrine of the trinity , as it is delivered in the scriptures , and hath already been explained , hath no absurdity or contradiction either involved in it , or necessarily consequent upon it : but the doctrine of transubstantiation is big with all imaginable absurdity and contradiction . and their own schoolmen have sufficiently exposed it ; especially scotus , and he designed to do so , as any man that attentively reads him may plainly discover : for in his disputation about it he treats this doctrine with the greatest contempt , as a new invention of the council of lateran under pope innocent iii. to the decree of which council concerning it he seems to pay a formal submission , but really derides it as contrary to the common sense and reason of mankind , and not at all supported by scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole disputation about it . and now suppose there were some appearance of absurdity and contradiction in the doctrine of the trinity as it is delivered in scripture , must we therefore believe a doctrine which is not at all revealed in scripture , and which hath certainly in it all the absurdities in the world , and all the contradictions to sense and reason ; and which once admitted , doth at once destroy all certainty , yes , say they , why not ? since we of the church of rome are satisfied that this doctrine is revealed in scripture ; or , if it be not , is defined by the church , which is every whit as good . but is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the council of trent ? and this upon such unreasonable terms , that we must either yield this point to them or else renounce a doctrine agreed on both sides to be revealed in scripture . to shew the unreasonableness of this proceeding , let us suppose a priest of the church of rome pressing a jew or turk to the belief of transubstantiation , and because one kindness deserves another , the jew or turk should demand of him the belief of all the fables in the talmud , or in the alchoran ; since none of these , nor indeed all of them together , are near so absurd as transubstantiation : would not this be much more reasonable and equal than what they demand of us ? since no absurdity , how monstrous and big soever , can be thought of , which may not enter into an understanding in which a breach hath been already made wide enough to admit transubstantiation . the priests of baal did not half so much deserve to be exposed by the prophet for their superstition and folly , as the priests of the church of rome do for this sensless and stupid doctrine of theirs with a hard name . i shall only add this one thing more , that if this doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . for it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . but to what purpose ? not to make the body of christ , for that was already in being ; and the substance of the bread is lost , nothing of it remaineth but the accidents which are good for nothing , and indeed are nothing when the substance is destroy'd and gone . all that now remains is to make some practical inferences from this doctrine of the unity of the divine nature . and they shall be the same which god himself makes by moses , which text also is cited by our saviour , hear , o israel , the lord thy god is one lord ; and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : and thou shalt love thy neighbour as thy self . so that according to our saviour the whole duty of man , the love of god and of our neighbour is founded in the unity of the divine nature . i. the love of god ; the lord thy god is one lord , therefore thou shalt love him with all thy heart , &c. this is the first and great commandment : and it comprehends in it all the duties of the first table as naturally flowing from it . as that we should serve him only , and pay no religious worship to any but to him. for to pay religious worship to any thing is to make it a god and to acknowledge it for such : and therefore god being but one we can give religious worship to none but to him only . and among all the parts of religious worship none is more peculiarly appropriated to the deity than solemn invocation and prayer . for he to whom men address their requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this god only is , and can do . so likewise from the unity of the divine nature may be inferr'd , that we should not worship god by any sensible image or representation : because god being a singular being there is nothing like him , or that can without injuring and debasing his most spiritual and perfect and immense being be compared to him : as he himself speaks in the prophet , to whom will ye liken me , saith the lord , and make me equal ? and therefore with no distinction whatsoever can it be lawful to give religious worship , or any part of it , to any but god : we can pray to none but to him , because he only is every where present , and only knows the hearts of all the children of men ; which solomon gives as the reason why we should address our supplications to god only , who dwelleth in the heavens . so that the reason of these two precepts is founded in the unity and singularity of the divine nature , and unless there be more gods than one , we must worship him only , and pray to none but him : because we can give invocation to none but to him only whom we believe to be god ; as st. paul reasons , how shall they call on him in whom they have not believed ? ii. the love likewise of our neighbour is founded in the unity of the divine nature , and may be inferr'd from it : hear , o israel , the lord thy god is one lord , therefore thou shalt love thy neighbour as thy self . and the apostle gives this reason why christians should be at unity among themselves ; there is one god and father of all , and therefore we should keep the unity of the spirit in the bond of peace , that is , live in mutual love and peace . the prophet likewise assigns this reason why all mankind should be upon good terms with one another , and not be injurious one to another , have we not all one father ? hath not one god created us ? why do we then deal treacherously every man against his brother . and therefore when we see such hatred and enmity among men , such divisions and animosities among christians , we may not only ask st. paul's question , is christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : i say we may not only ask st. paul's question , is christ divided ? but may ask further , is god divided ? is there not one god , and are we not all his offspring ? are we not all the sons of adam , who was the son of god ? so that if we trace our selves to our original , we shall find a great nearness and equality among men : and this equality that we are all god's creatures and image , and that the one only god is the father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence , injustice , and inequality of dealing one towards another . because that wherein we all agree , that we are the creatures and children of god and have all one common father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . thus much may suffice to have spoken concerning the first proposition in the text , there is one god : to him , father , son , and h. ghost be all honour and glory , dominion and power , now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a94360-e50 john 3. 16. heb. 4. 15. joh. 8. 29. 1 pet. 2. 22. heb. 7. 26 , 27. heb. 9. 14. 1 pet. 1. 18 , 19. 2 cor. 5. 21. eph. 5. 10. 1 pet. 1. 18. joh. 15. 12. v. 13. rom. 6. 6 , 7 , 8. 1 cor. 5. 7. lev. 1. 4. heb. 9. 28. v. 28. joh. 15. 1. eph. 1. 23. deut. 6. 4. mark. 12. 29. 30 , 31. isa . 46. 5. 1 kings 8. 39. rom. 10. 14. eph. 4. 6. mal. 2. 10. lazarus's sores licked; or, an answer to these three positions: i: that christ paid tribute to cæsar. ii. that cæsar was an usurper in judea, and had onely bare possession, but no right at all. iii. that bare possession, without any right to a throne, gives title sufficient to the usurper, and is ground sufficient for people to subject to that usurper. hall, edmund, 1619 or 20-1687. this text is an enriched version of the tcp digital transcription a86677 of text r202495 in the english short title catalog (thomason e615_19). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 55 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86677 wing h326 thomason e615_19 estc r202495 99862750 99862750 114926 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86677) transcribed from: (early english books online ; image set 114926) images scanned from microfilm: (thomason tracts ; 94:e615[19]) lazarus's sores licked; or, an answer to these three positions: i: that christ paid tribute to cæsar. ii. that cæsar was an usurper in judea, and had onely bare possession, but no right at all. iii. that bare possession, without any right to a throne, gives title sufficient to the usurper, and is ground sufficient for people to subject to that usurper. hall, edmund, 1619 or 20-1687. [4], 19, [1] p. [s.n.], printed at london : anno 1650. attributed to edmund hall. a reply to an unidentified work by lazarus seaman. annotation on thomason copy: "nou. 9.". reproduction of the original in the british library. eng seaman, lazarus, d. 1675. jesus christ -political and social views -early works to 1800. legitimacy of governments -early works to 1800. a86677 r202495 (thomason e615_19). civilwar no lazarus's sores licked; or, an answer to these three positions: i: that christ paid tribute to cæsar. ii. that cæsar was an usurper in judea hall, edmund 1650 10027 17 95 0 0 0 0 112 f the rate of 112 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion lazarus's sores licked ; or , an answer to these three positions : i. that christ paid tribute to caesar . ii. that caesar was an usurper in judea , and had onely bare possession , but no right at all . iii. that bare possession , without any right to a throne , gives title sufficient to the usurper , and is ground sufficient for people to subject to that usurper . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , matth. 22. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. hom. 71. in matth. 22. printed at london , anno 1650. to the reader . it is not ( courteous reader ) with an hereticall independent , a papist , or a proud prelaticall protestant , that i am to deale withall ; but with a presbyterian ; and not with a loose , vaine , weak but with a grave solid , judicious , and learned one ; with such a one i undertake to grapple . i confess it is a bold attempt ; and the truth may suffer much under pretence of defending it . i have made it my profession to defend truth ( since i could grasp a spea● ) in jonathans armour , more then with davids sling : but since i cannot now go in jonathans armour , i have boldly taken up davids sling and from the brook of living water , have fetcht smoothe stones to sling at this champion , who , like another goliah chalengeth all the world to answer him . indeed the odds betwixt my antagonist and my self are great ; for , i am but a youth , and he a man of war from his youth . this is the first field ( of this kinde ) that ever i pitched ; but he hath pitched many . he hath both the hill and the winde of me in this field : for he hath many learned authors who in some things support him ; and he hath ( which is all ) the times on his side : whereas i am alone in this controversie , like the dove in the valley and shall be envied by the most that read my papers . truly had he been a papist , or an heretick , or one de crumenimulga turba , that had onely writ to get money ; had he not been a presbyterian , and an eminent one , and by his open apostacie , and impudent defence of a dangerous errour both in cambridge and london ▪ scandalized his profession reproached the gospel , hardned the wicked , and perverted many ; and grieved and made ashamed the rest of gods faithful people , who stand silent , as having nothing to say against those who reproach them with such foule apostacie , in so eminent a presbyterian : i had altogother been silent as to this controversie ; neither had i now done what i have done , but to rouze up the invincible pen of a most learned and pious doctor , in case i am wronged , or the truth by my weak defence wronged . the truth is , this fire was first kindled by him in my brest ; who by making a question of it , set me to search whether ever christ payd tribute to caesar . in searching , i found the contrary so clear , that , for the undeceiving of many of my misled friends , i have adventured it to the publick view , in opposition to this relapsed presbyterian doctor , whose fall is so notorious , that it made m. john goodwin kick at him in this jeer , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , joh. 11. 11. as m. goodwin uses the first part of our saviours words to jeere his relapsed friend , so i shall use the latter part in charity , and say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i pray god i may : for i am sure he sleepeth a sinfull sleep . m. john goodwins jest , i perceive , is better then his earnest : for he speaks truth in jest , which he seldome doth in earnest . i know nothing better to rouze the doctor , and recover him out of his swouning fit then to sprinkle some of his own holy-water in his face : 't is no worse then he gave to the earl of manchester , in the epistle dedicatory before his book called the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , christ ( saith he ) ownes none as being of his side but those that are called , chosen , and faithful , revel. 17. 14. your doctorship knowes assuredly , and you need not be put in mind by me , that they who do wickedly against the covenant , ( whether god's , or man's ) are such as are corrupted by flatteries . neither is this without the bounds of your consideration , that [ without understanding , covenant-breakers ] ( rom. 1. 13. ) are joyned together , in the same catalogue of those that are given up [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] to vile affections , rom. 1. 26. and [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] to a reprobate minde . to these his own words retorted on himself , i 'll add but these of chrysostome , hom. 16. in matth. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; i have done : i hope no man will say that i bite him : if i do , t is with his own teeth , and he may thank himself . the worst that the sharpest censurer can say of me , is onely this , that i act the part of dives his dogg in licking lazarus's sores . if that be all , i shall not refuse the employment , so be it i may lick them whole : for i dare pawn my salvation upon it , that such spiritual sores as covenant-breaking ▪ and apostacie from persecuted truthes , being uncured , shall sooner depress lazarus to the place where dives is , then carry lazarus into abrahams bosome . matth. 22. 19 , 20 , 21. shew me the tribute-money . and they brought him a peny . and he said unto them , whose is this image and superscription ? they say unto him cesars . then saith he unto them , render therefore unto cesar the things which are cesars , and unto god , the things which are gods . from this text the doctor indeavoured to prove ( as my selfe and others understood him ) that a king who hath true title , and just right to the throne , and is out of possession , may lawfully subject himself to an usurper , who hath not title , but bare possession : this he said was christs opinion , who in matth. 22. in the text above rehearsed , acknowledgeth , by the penny which bare caesars image , that the possession was caesars . he proved the other part , from christs practice , who being by right king of the jewes , being of the royal bloud , of the family of judah , and heir to the crown ; yet being out of possession , pays tribute to caesar , who had no right , but possession onely . that christ paid tribute to caesar , he proves in matth. 17. 24 , 25 , 26 , 27. and when they were come to capernaum , they that received the tribute-money , came to peter , and said , doth not your master pay tribute ? he saith , yes . and when he was come into the house , jesus prevented him , saying , what thinkest thou , simon ? of whom do the kings of the earth take custome or tribute ? of their own children , or of strangers ? peter saith unto him , of strangers . jesus saith unto him , then are the children free . notwithstanding , lest we should offend them ▪ go thou to the sea , and cast an hooke , and take up the fish that first commeth up : and when thou hast opened his mouth , thou shalt finde a peice of money : that take , and give unto them for me and thee . now ( saith he ) though matth. 22. 19 ▪ 20 , 21 , prove nothing but that caesar had the possession , not the right ; yet since in matth. 17. 24 , 25 , it was the practice of christ to pay tribute to caesar , it was also the opinion of christ in matth. 22 , that tribute ought to be paid to caesar an usurper , who had possession , but no right , by those that had right to the crown , yet were out of possession : and that because the practice of christ , and the opinion of christ were one and the same ; otherwise we should make a strange christ of him . but he did pay tribute to caesar ( mat. 17. 24 , 25. ) though he were by right king of the jewes , but out of possession . by this 't is manifest , that the doctor holds these opinions ; upon which he grounds his discourse . 1. that christ paid tribute to caesar . 2. that caesar was an usurper , one that had no right , but bare possession onely of the kingdome of judea . 3. that bare possession without any right , is ground sufficient for any people to subject to that power . now because i am resolved to be briefe , i will avoid all ambages , and forthwith enter the list , and grapple with the doctor , by denying every one of these propositions : viz. 1. christ did never pay tribute , nor give order to peter to pay tribute to caesar . 2. that caesar had more then bare possession of the kingdome of judea . 3. that bare possession , without any right , as it gives no true title to any power , so neither is it a sufficient ground for any people to subject to such a power . 1. christ did never pay or order any tribute to be paid to caesaer . this i prove thus : 1. argum. if the scripture no where prove it , then there is no ground for me to believe it . but the scripture no where proves it . ergo . 2. argum. if those scriptures alleaged for to prove christs paying of tribute prove the contrary ; then i am bound to believe the contrary . but these scriptures alleaged prove the contrary . ergo . the onely place alleadged to prove that christ paid tribute to caesar , is matth. 17. 24. 27. where the collectors of the didrachme came to peter to demand it of him and his master , in verse 27. christ bids peter pay a stater for himself and christ his master ; and he doth it . now this , they say , was tribute-money to caesar . not onely the doctor , but many learned men are of this opinion . in the margin of one bible , i finde these words : this was an attick didrachme , which the romans exacted after they had subdued judea . so saith deodat's . but beza denies that : for , saith he , hoc postea factum ; the romans did not exact this money untill 75 yeeres after the birth of christ . joseph . de bello judaico , lib. 7. cap. 26. therefore he refers it to matth. 22. 17. where the word [ census ] he thinkes containes both the didrachmes that christ paid ; which taxe he conceives was a taxe of augustus , which he laid upon every head , because peter and christ paid a certain sum . i do not know in any thing that beza stumbles and rambles so much , as in this . he proves out of josephus , that the didrachme was never paid away from the temple untill 75 yeeres after christs birth ; and therefore he conjectures 't was some other certaine taxe laid upon every person by the romans ; but brings not the least proofe for it out of scripture or history , that the romans exacted the didrachme . some other learned men conjecture that augustus exacted this didrachme when cirenius was governour , luke 2. 1. when all the world was taxed : but neither dio , chrysostom ▪ nor josephus ▪ nor any other historian that ever i heard of , maketh mention that the didrachme should be put upon every mans head . indeed there were surveys taken of the grounds , and mechanicks names taken , luke 2. 1. vt discriberetur totus terrarum orbis ; id est , ut discriptis omnium civitatum capitibus intelligeretur , quae cujusque regionis , vrbis , familiae , domus , facultates essent , saith beza ; and deodate is of the same opinion : but this is farre from proving that the romans exacted the didrachme of the jewes . cornelius è lapide is of opinion , that this didrachme which peter paid , was not sacrum but prophanum ; and that it was paid to the romans : and he onely , endeavours to give reasons for this opinion ; the one is from christs words to peter , ver. 26. of whom doth the kings of the earth demand tribute or custome ? there the word censum ( saith he ) declares it to be not the money of the sanctuary , but the kings money , the roman tribute : for the word census is a romane word , which signifies the estimation or valuing of goods . but grant all that cornelius è lapide saith , his consequence will not hold , that therefore that which peter paid was money to caesar ; because christ , to shew peter how little reason they had to exact it from him , ( who was born king of the jewes , and was the naturall son of the king of kings ) puts an allusive question to him , or , ( as chrysostome holds ) proposeth an argument , à minore ad majus , drawing it thus , from peters concession : if kings of the earth do not exact tribute from their naturall sonnes , being of the royall bloud ( because 't was their prerogative royall to receive ; ) then much less reason have these to demand this money of me , who am their king , and the naturall son of the king of kings , to whom of right this tribute belongs . ( for this was no other money then the shekel of the sanctuary ; and for that end it was gathered , and for that end it was paid , as we shall prove anon . ) so that cornelius è lapide's reason is invalid , unless he will also thence inferre , that christ was of the royall blood of the caesars , and christ drew the force of his reason from thence ; which no man will affirm . his other argument is false , which he grounds upon josephus , lib. 14. antiq. cap. 8. where he saith , after that pompey had won the city jerusalem by conquest , he subdued them to the romans , and from that day exacted the didrachme . whereas josephus speaks not one word of the didrachme . he saith , as for jerusalem , he made it tributary to the romans , taking away from the jewes those cities in coelosyria , which they had conquered , and assigning them a proper and peculiar government . pompey was so farre from robbing the temple of the didrachme , that ( saith josephus in the same book and chapter ) though he saw the table of gold , and golden candle-stick , with divers other rare and precious things in the temple , besides two thousand talents of silver there put ; ( through the reverence he had of god ) he touched nothing of all which he saw . so that è lapide's reasons herein are both destitute of strength and truth ; and therefore none at all . i finde learned weemes , and godwin , no less learned in the jewish antiquities , both of this opinion , that christ paid this didrachme to caesar : but neither of these learned men prove that caesar ( in christs time of being on earth ) exacted the halfe shekel that was paid formerly to the temple ; but a man may almost prove the contrary from their own words . to begin with doctor weemes , two things he acknowledgeth . 1. that caesar was exceeding favourable to the jewes . 2. that the pharisees demanded this tribute mony of peter . now if caesar was so favourable to the jewes , as that he granted them a free exercise of their religion , he debarred them not from keeping the sabbath , nor from circumcising their children , he neither tooke their synedria , nor their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from them ; is it probable that he would take away the money of the temple , which was to repair it , and to supply the priests wants , and several other holy uses ? certainly he was no such favourer of the jews , that would starve all their priests , and ruine their temple ; which cesar must needs be guilty of , if he took away the money due to the temple . 2. but he saith in another place , that the pharisees demanded this money of peter ; and i am prone to believe it . if then the pharisees gathered this , as 't is most probable they did , ( for the masters of the synagogue , from the captivity in babylon , gathered the half shekel , which is the didrachme , and sent it to jerusalem to the high-priests ; and the pharisees were many of them masters of the synagogue ▪ luke 9. 43. ) it is most probable , then , that this money that they demanded , was money for the temple , and that money which every one paid to the temple according to the law , exod. 30. 13. this was sacred money , and this onely the pharisees would gather . as for caesars taxes , the pharisees abhorred such an unholy imployment ; that was the office of the publicans , to gather caesars money : the pharisees were so farre from gathering caesars money that they abhorred a publicans company , because of his office : they would not dine with him , nor converse with him ; but would even wash after they had gone thorow the market-place where the publicans were conversant . and is it probable that the pharisees would take upon them the publicans office , to gather cesars money ? thus far it seems improbable , from m. weemes his own concessions . so godwin i. e. acknowledgeth that what the greek copie reads {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the syriac readeth duo zu●im . now that zuz was answerable , saith he to the roman denarie : so that by his confession , there is as great difference betwixt the roman penny which they shewed to christ , matth. 22. 19. and the didrachme which christ paid . matth. 17. as betwixt seven pence half-penny , and one shilling and three pence ; which any old man without spectacles may discerne . m. godwin therefore , to make his opinion hold , makes this distinction : there is ( saith he ) the common penny ; and the penny of the sanctuary : the common penny that valued seven pence half-peny , was romane money ; but the penny of the sanctuary , that valued one shilling three pence , he saith cesar exacted . and brings for a proofe joseph . lib. 7. de bello judaico , cap. 26. which plainly proves that cesar never exacted it till above fourty yeeres after christs ascension ; untill which time , the didrachme was payd unto the temple . so that that which he makes the ground of his argument , proves just the contrary . thus have i , out of their own mouthes , ( who endeavour to prove that christ did pay tribute to cesar ) proved almost , if not altogether , the contrary . but to come more close to the argument , and to prove that the scripture alleadged proveth not that christ paid tribute to cesar . the scripture alleadged is matth. 17. 24. 27. in ver. 24 , the gatherers of the tribute came to peter , and say , by way of question , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; payeth not your master the didrachme ? peter answers , yes . and in ver. 27. christ bids him look in the first fishes mouth that came to the hook and therein he should finde a stater ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thou shalt finde a stater ; that give for me and thee . now i prove this was not paid as tribute to cesar , 1. because this was gods money , and none of cesars . there was cesars money , and gods money ; both which christ distinguisheth , in matth. 22. 19 , when the pharisees came to tempt him : he calls for a piece of money , numisma census , the roman tribute-money : they brought him denarium , which had cesars image on it . he saith , whose image and superscription hath it ? they said , cesars . then said he , give unto cesar the things that are cesars , and unto god the things that are gods . that money that had cesars image and superscription on it , weighed one attick drachme : for ( saith budaeus ) drachma attica , & denarius romanus , ejusdem fuerunt ponderis & praetii . the old silver denarie here mentioned was in value seven pence half-peny : this was cesars money ; and christ bids them to give cesars money unto cesar . but there was gods money , which was the shekel . now there was the full shekel , which weighed four drachmes ; and this was the stater which christ paid for himself and peter . stater and shekel are all one ; onely the one is a greek word , the other is an hebrew word . stater comes from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifies to weigh ; and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in hebrew signifies to weigh . and in 1. sam. 9. 8 , the shekel and the stater are one and the same : what the hebrew reads shekel , the septuagint translates stater . now half this stater or sheke every soule throughout israel , from twenty years old , was to pay to the lord . the halfe of this shekel made the didrachme , which was as much money as the roman tribute-money in weight . it was in value fifteen pence . ( the romane tribute-money was in value but seven pence half-peny . ) this had the rod of aaron on one side of it , and the pot of manna on the other side stamped on it ; and this was gods money , and this christ bids the pharisees give to god : give that which was cesars money to cesar ; and that which was gods money , to god . now this didrachme was none of cesars money ; for it had not his stamp on it , as beza manifests : this money went to gods house ; and for that end christ paid it . and of this opinion is baronius , and franciscus lucas , and others ( saith cornelius è lapide ) . this half shekel ( as chrysostome observes ) and the didrachme , are all one : and it was demanded of peter , saith chrysostome , and was paid , for christ and peter ; for himself , as the first-borne ; and for peter , as the first and chiefest of the apostles , or because he was the first-borne : for that money was redemption-money that the jews paid ; it was gods money , which was paid to god in remembrance of their redemption in egypt , when god slew all the first-borne in egypt : then he saved israel ; therefore the first-born of israel was god's redemption , numb. 3. 13. ( the very text that chrysostome grounds his discourse on : ) which custome from that day continued amongst the jews . so that chrysostome is far from conceiving that christ paid that money as tribute to cesar . this half shekel being gods due by the law , exod. 30. 13 , 16 , and paid untill the captivity ▪ and in the captivity ▪ and afterwards , by every man in israel ▪ to the temple ; this having also the stamp of the sanctuary upon it viz. the pot of manna , and the rod of aaron ; it being also in value as much more as cesars money ; it cannot be imagined that this didrachme , and that money , matth. 22. 19. which they shewed christ , should be all one . it is most improbable , for this reason ; because in matth. 17. 24. there they came and demanded money at capernaum of christ , and he paid it . now certain dayes after this at jerusalem ; the pharisees brats ( matth. 22 ) came on purpose to intrap him with this question ; is it lawfull to pay tribute to cesar , or no ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ saith chrysostome , hom. 17. in matth. 22. the pharisees breathed out their fury against christ , in that question . now if christ had paid tribute before to cesar at capernaum , this question had been out of doubt , and the pharisees device exceeding weak , in proposing that which he had put out of doubt before . therefore 't is probable that what christ paid at capernaum , was money to the temple , and not tribute to cesar a : for there they came not to tempt him , but to aske him , and to receive it . 2. this money that christ paid at capernaum , could not be tribute-money to cesar , because christ was never taxed : he was never inrolled in cesars books that we read of ; neither was there any reason : for he had neither house , nor land , nor money . and what could cesar exact from him , who had nothing ? 3. if the money that christ paid had been tribute to cesar , then peter , who had a house and family in capernaum should have paid more then christ , who had neither house , nor family nor goods , nor any thing else of value : but christ paid equally with peter ; which , according to the roman law had been most unjust ; but , according to gods law ( exod. 30. 15. ) was most just : for there the rich was to give no more then the halfe shekel , and the poor was to give no lesse ; because the redemption of their soules was a like pretious ; therefore they paid alike , each man his halfe shekel ; which was here exactly paid by peter , for himself , and his master . he gave the stater ; which being divided equally into two , make just the redemption-money , the half shekel for each . 4. if that money which christ paid , had been tribute-money to cesar , then christs inference from peters answer to his demands , matth. 17. 25 , had not been good : for if from peters concessions , christ had argued thus : if the kings of the earth demand not tribute of their natural sons , then i am free from paying tribute to cesar ; this would not have followed unless we shall make christ of the family of the cesars : or if he had argued thus : i am of the family of the kings of inaah ; i am heir to the crown , therefore i am free from cesars tribute , which he hath laid upon judea ; this would not follow neither : for , in a conquest , the king's family is most engaged to the conqueror ; and so christ could not have expected to be free from caesar . but now to argue from the money paid to the temple , to his prorogative royal , the argument will hold : for , if the children of the kings of the earth be free from taxes , because of their prerogative royal , then much more am i free from paying the half shekel , being the son of god , and the true king unto whom you pay your redemption-money . in this sence chrysostome understands it . 5. it cannot be proved by any history that ever caesar exacted , or that the jews paid this didrachme , until after the destruction of jerusalem by vespatian , which was above fourty yeers after christs ascension . so that by this time i doubt not but the reader may satisfie himself , that the scriptures alleadged to prove that christ paid tribute to cesar do not onely not prove the same , but prove the contrary . the doctor saith ( secondly ) that cesar was an usurper and had no right at all , but onely bare possession of the jews kingdom : and this he proveth out of 1 mac. 8. where the jews made friendship , and joyned in association with the romanes , not out of any intent to subject to them . but , to answer that , 't is well known to every historian , that very many yeers after that league made betwixt the romanes and the jews , the jews provoked pompey to break the league . for when hircanus and aristobulus were in contest about the kingdom and the priesthood , they referred the ending of the difference to pompey , who gave the kingdom and priesthood to hircanus . whereupon those that favoured aristobulus in jerusalem , resisted hircanus : whereupon began a civil war , unto which pompey was called , by hircanus and his party ; who coming with an army against jerusalem , besieged it and took it by storm ; subduing the people , and making them tributaries to rome . and here began the jews tribute to the romanes ; they being brought , by a perfect conquest , to submit to the romanes . but to view more strictly every particular of the doctor's thesis : he saith , cesar was an usurper . to that we answer , first , if we consider the office of cesar {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 't was lawful because his office was monarchical ; and monarchie was by god instituted from the creation : for adam , by institution , was soveraign over man , as well as the rest of the creatures : adam was subject onely to god . adam , had he continued in innocencie , though he should not have had dominium directum , or , as the school-men say ▪ dominium altum ; yet he should have had dominium subordinatum , a subordinate rule to god over men . this was adam's doe after the fall , by the fifth commandment ; which law was implanted in adam , and was verbum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in his heart . now though adam fell from this law , and by that meanes lost all his ability to keep this law , yet this law thereby lost none of its strength ; it expected as much from adam as before he fell and from all other men descending from adam : so that if the fifth commandement were in force then , doubtless there was subject on required then ; and this by right belonged to adam , as the eldest man the first man . this subjection to the eldest , was gods institution gen. 4. 7. caine was the eldest ; he was a wicked man , whom god regarded not : abel was the beloved of god , yet god would not take away caines temporal right of dominion , but said , he ( viz. abel ) shall be subject to thee and thou shalt rule over him . so that monarchie is gods institution : and personall evils in that monarch , cannot exempt good men from subjection to them . indeed , the world ran into anarchy after the murther of abel ; but yet we shall finde that god preserved monarchie amongst his own people in the family of seth , and so to noah , and from noah to abraham , and from abraham untill the church of god became exceeding numerous : then god raised up those two great ordinances of magistracie and ministry to govern his people . moses and aaron both which sprung out of one fountain , 1 chron. 33. 13. to shew the nearness that is betwixt magistracie and ministry in the church , they are as two pleasant rivers rising from one head and running one way in several streams , for the protection and profit of the church . from that day , till the destruction of the jewish sate , ( except when gods heavie hand in judgment was upon them ) they were governed by monarchs . moses was a monarch : for the twelve tribes received the law at his mouth ; all other officers in that state were appointed by him , and not immediately by god , as moses was . from judges , the state rose to kings : when they came to kings , they came to the top of their prosperity ; they came to the government that god had promised to abraham , and to that government which moses prophesied of , and left directions for , dut. 17. 14 , 15 , 18 , 19. 't is true , god gave then their first king in anger , because they sought him unlawfully , in murmuring against their lawfull magistrate samuel and desiring a king for unlawfull ends , and not patiently waiting gods leisure . this king god took away in his wrath , and cut off his family : but god chose him another king , david by name , and established his family in the throne of judah , untill the carrying away of the king and people into captivity . by which 't is manifest , 't was not the office of a king that god gave in anger , but the person of a king that god gave in anger . kingly government continued for fourteen generations in jerusalem unmoved , in the family of dauid : neither the church nor state of israel were settled , untill kingly government was established ; and then the arke was brought to a settled place , and a temple erected for gods worship . by all which , and much more that might be said , 't is evident , that monarchy is jure divino ; and therefore the office of caesar , as monarchical simply considered , was not usurped , but lawfull . object . but the doctor saith that caesar had no right , but bare possession onely of the kingdome of judea , sol. to that we answer very briefly and plainly not medling with learned grotius , or those other discourses of learned men , but using this plain distinction of right in general ; there is a natural , a providential , and a civil right . 1. a natural right cesar could not have , unless he could prove a succession from noah ; which were ridiculous to think . besides , he got his power by violence ; and therfore 't was not any natural right that he had to be emperour . 2. there is a providential right , which is by gods permission : this cesar had : for god suffered him to subdue the west and after that to overthrow the eastern armies that came against him : he overthrew pompey himself and so made himself possessor of the most of pompeys victories in the east yea , this right traitors and usurpers have to the thrones that they possess : this right a slave ( through gods just judgment on a nation ) may have to the throne : for not a sparrow falls to the ground without gods permission . this right both lawfull kings and usurpers have to the thrones they possess . athaliah , that murtherer of the royal family ▪ had onely this providential right , which she made appear onely by possession . but this right gives not just title , nor can expect any subjection meerely upon that and no other right : and the reason is , because when providential right crosseth civil and natural right , here a man is not bound to follow providence , but to guide himself by moral and divine precepts : for divine precepts are perpetual standing laws , by which the actions of men ought to be guided : but providential acts were never ordained for lawes or rules by which men should walk ; and therefore to such a right there is no subjection due : for providential right may be given by god to the to the vilest person , in judgment to a nation on purpose to try them , that so , by such divil-worship and unlawful subjection that nation may fill up the measure of their iniquity , and god may destroy both them and their governours . we see this dreadful ensample written on the ten tribes backes , in bloudy characters . 3. there is a civill right , which in divers respects may be either humane or divine . as for example : caine had a civill right of domination ; this civill right , it was in respect of its original , and the author of it , divine : for god had ordered it so : but as descending from adam the monarch of the world , he had a right by succession ; which right we call humane right . now a humane right is either by succession or conquest , or compact . to be briefe , we affirme that cesar had an humane right by conquest , over the kingdome of judea . that i call an humane right , by conquest , which brings the whole community , by an over-awing power , to promise subjection to , and owne the authority of the conqueror ; whereupon the conqueror promiseth them protection . this gives the conqueror a humane right and title : for he holds his title jure gentium & concessu gentium . the learned well observe there are five sorts of subjects : 1. subjecti naturae . 2. subjecti affectionum . 3. subjecti fortunae . 4. subjecti belli . 5. subjecti ex compact . the jewes were subjecti belli , to nebuchadnezzar , who by conquest subdued zedekiah , and made him take an oath of allegiance not to rebell against him ; the breaking of that oath was rebellion , 2 chron. 36. 13. here nebuchadnezzar's conquest gave him a humane right ; otherwise there could be no rebellion against him . now i prove the jews were either subjecti affectionum , subjecti belli , or subjecti ex compacto , or all , to cesar , by this argument , if the chief priests and the people owned no other king then cesar ; then cesar , by the consent of the priests and people , was their king , and they his subjects : but the chiefe priests and the people owned none for their king but cesar , john 19. 12. the jewes cried out , if thou let this man go , thou art not cesars friend . whosoever maketh himself a king ▪ speaketh against cesar . ver. 14. pilate saith , behold your king . ver. 15. the chief priests answered , we have no king but cesar . now i would faine know of the doctor , what more cesar could desire to make him king of the jewes by humane right , then the consent of the high priests and the people . so that cesar had more then bare possession : for he had as much humane right as both the chiefe priests and the people could give him . 3. the last position of the doctor's we contradict , by affirming , that bare possession without right gives no true title to any power ; neither is it ground for any people to subject to such a power . this my position hath been already proved , by more learned pens ; therefore the less shall be said at this time ; onely we 'll state what bare possession meanes rightly , by putting a right case . we 'll suppose that eutopia's kingdome is governed by a king , whose power is measured by the lawes of his kingdome , which are the rules of government : those lawes are made not by the king alone , but by a convention of to estates who are joyned in equal power with the king in making a law : for those two estates have negative voices ( which is their grand priviledge ) equal with the king : in this respect there is no subordination in the three estates sitting ; for they are concauses of the same effect ; which admits not of subordination . yet this king is principium , caput , & finis parliamenti : for he is primus motor : he is created by none , nor chosen by none ; but he creates the lords , who make one of the two estates which he assembles to him to make a law : and the other , by vertue onely of the kings writs & summons , are inabled to be chosen by the people , and sent up to the place mentioned in the king's summons , there to consult de arduis regni . this king hath power to continue or to dissolve a parliament when he pleaseth ; but this power he invests his parliament with : which done , he and the parliament differ ; whereupon the king forsakes his parliament ; which by law he cannot do , the parliament sitting ; for neither of the three estates can depart upon any pretence from the other two , withoutt he joynt consent of the whole : if either do , the other two will act , protempore , as if the third were present ; because otherwise , through the obstinacie of one , the whole would run to ruine , by reason of the third's absence . this difference at last breakes into a civil war betwixt the king and the two estates : whereupon necessity inforceth the two estates to lay hold on the kings sword , the militia , which was the kings undoubted right ; and the parliament could not have touched it , had the king continued with them . the king complains that the parliament takes away his right ; the parliament say the king 's mistaken , and misled by evil popish councel ; who under pretence of establishing him , seeke his ruine , and the ruine of religion , and the parliament : they protest they intend not to take it from him , but secure it for him ; which they may do , in time of such apparent danger : and to shew their loyalty , they voluntarily enter into a solemn league and covenant , to defend religion , lawes , parliaments , and the kings person , against papists on the one hand , and sectarians on the other hand . after they have thrown down the papists party , who were the king and parliaments enemies on the one hand , up starts a subtile politick religious hypocrite , who by undermining and supplanting his betters , gets at last to have the power of the whole militia of the kingdome in his hands : which , when he hath it , contrary to his former oathes , vows , protestations , and covenant , all which he solemnly took in publicke , he lays violent hands on the king , allures by promises , and terrifies by threats the two estates , who hereupon are divided : the timerous and guilty party flie to this hypocrite , who presently ingageth them to live and die with him : which done , by the power of his sword he removes those that did oppose him , and puts in his own party , who vote what he commands them . this done , he claps up the king close prisoner , and then puts on his party to inforce him to resigne his power : which the whole kingdome seeing , rise up in armes against this traiterous hypocrite , and divert him and his and party from proceeding in their intended designe . whereupon the two estates assemble , and sit freely , and vote a treaty with the king . the king yeelds to it , and signes the propositions ; especially these three . 1. to root out popery . 2. to establish the protestant religion . 3. to give the power of the militia to the parliament . this the two estates vote to be sufficient ground for the setling of the kingdomes peace . hereupon this aspiring hypocritical traytor , persorce , pulls down those that voted this , and sets up againe his own party , which were formerly ingaged to him . whereupon the secluded members make this protest : we the knights , commons , and burgesses of the parliament , above a hundred in number , being forcibly seized on and , kept by violence from sitting in the house , do , in our owne , and the names of the counties for which we serve , protest , to the kingdome , that ( since the execrable force upon our persons , against our ordinances and commands ) all acts or votes , made or to be made during our restraint , are null and void : and all assistants or abettors in the same treasonable armed violence , are hereby proclaimed open enemies , and professed perverters of the kingdomes priviledges . thus the third estate protesteth : notwithstanding the pact party in the third estate of the kingdome of eutopia sits by the power of the aspiring trayterous hypocrite , who hath the power of the militia thorowout the kingdom into his hands : these few proceed in their exorbitant and illegal courses , to destroy the chiefe of the three estates ; and for this end , desire the said estate of lords to joyne with them ; which by the law of nature they cannot do : for neither of the three estates are capable of being attached as estates : for , then two might joyne together to destroy any one of the three ; and so the government must necessarily , by its own power , be confounded . the lords reject the motion : hereupon this pact party , by the power of the sword , which now was wholly theirs , clap a lock and a guard upon the doore of the house of the second estate of lords ; and forthwith dubb themselves kings , by voting these three votes . 1. that the people are the original of just power . 2. that the commons are the supreame power of the nation . 3. that whatsoever is declared by the house of commons to be law , hath the force of a law . against this the house of lords , who are the second estate in the government of the kingdome , protest ; as also against their violence in secluding them from sitting in the parliament . this pact party proceed by their owne power , and erect a court , and appoint the men who shall sit , judge and condemne the king , who is the first estate ; who , upon the scaffold where they behead him , protesteth , that would he have yeelded to have given away his power , he needed not to have come there ; but for the government , lawes , and liberties of the kingdome , he there died a martyr . now in such a case , where a whole kingdome is ingaged by oathes , vows , protestations , and covenants , to defend their lawfull governours and government all the dayes of their life ; if such a party shall arise , and , contrary to their vows , oathes , protestations and covenants , rise up against , overthrow , imprison , behead , and overtop the three estates , all which three never resigned the least of their power , but all three openly protested against them as publike enemies to the kingdome , and traytors ; i say , in such a case , notwithstanding that party be in possession , and have suppressed the ancient government of the kingdome , yet this gives them no just title to the government ; neither doth it disengage people from their former oaths to the ancient government , nor oblige the people to subject to the usurper . for if this should be true , that an usurper that hath no right , but being in possession , ought therefore to be subjected to , then this must necessarily follow , that all resistance made against an usurper , is treason or rebelion ; and then the priests , and the captaines , and people , in 2 king. 11. who deposed athaliah the usurper , and set up the lawfull heire the kings son ▪ in her stead , rebelled : but the scripture doth not affirme anywhere that they were rebels , or traytors , nor dares any sober-minded man affirme it . i shall say no more but this , ( because i am unwilling to exceed or be tedious upon this discourse ) that he that shall affirme , that obedience is due to an usurper , because he is in possession of the throne , affirmes that , which , 1. iscontrary to the law of god ; 2. to the law of nature ; 3. he maintains a damnable sin . 1. he opposeth the law of god : for the fifth commandment injoynes every man , honour thy father and thy mother . now an usurper is he that deposeth and murthereth my civil father ; and i am no more bound to obey him , then the natural son is bound to observe him who murthers his father , on purpose to take possession of his family and estate : nor no more , then the apostles were bound to obey judas because he betrayed his master ; though he should have got christs coat on after he had murthered him . againe , 't is contrary to that commandment , thou shalt not steal : for he that gives to an usurper , that which is due to his lawfull magistrate , plainly robbs his magistrate of his due . s. paul injoynes the romans to pay tribute to whom tribute is due : but no tribute is due , no nor honour , to an usurper , one that hath neither humane nor divine right . indeed many times people have been forced to pay tribute to an usurper , and to sit silent under the tyranny of usurpers : but a forced subjection is so far from being an argument that subjection is due , that it proves the contrary . 't is contrary to that command , thou shalt not beare false witnesse against thy neighbour : for in subjecting voluntarily to an usurper , the lawful magistrate is slandered as a tyrant and an usurper , and the tyrant and usurper is honoured as a lawful magistrate . 't is also contrary to that commandment , thou shalt not kill : for in setting up and worshipping the usurper , the authority , honour , and majestie of the lawfull magistrate is stifled , and killed ; and , as augustine saith , he that goeth about to destroy a king , as much as in him lies indeavours to dethrone god : for kings are gods representatives on earth . but i shall bring the fathers , anon , within the ordinance of speaking treason . 2. 't is contrary to the law of nature : for justice which is the queene of nature's laws , bids me suum cuique tribuere , give to every one his due . it forbids me to give that to the servant which is due to the master ; it forbids me to set the foot where the head should be , and the head where the foot should be . solomon observed this as a great evil which he saw ; princes on foot , and servants on horseback . if that were so great an evil , what would he have said , if he had seen princes heads on the block , and their sworn servants , yea , those that were scarce worthy to eat with the doggs of their flock , judging and condemning their masters heads to be cut off ! this sin is so much against the light of nature , that the ravens of the field shall pick out his eyes that is so presumptious as to behold such iniquity with approbation . but this sin and great evil , even against nature , are they guilty of , who shall yeeld subjection and obedience to those who are such usurpers ; inasmuch as they allow of all their actions , and justifie their authority . 3. 't is a damnable sin to subject to usurpers , who have no right but bare possession ; because , they that so subject themselves , resist the powers that are ordained of god , rom. 13. 2. and they that resist , shall receive to themselves damnation . now he that subjects to an usurper , who in the sight of all the world , hath , by treason against the higher powers , got possession of the throne , consents to , and allowes of the evil of the usurper , and so comes into the same condemnation with him . if under the law , ( lev. 20. 9. ) he that cursed his father was surely to be put to death ; of how much greater judgement is he worthy , who shall crucifie his civil parents , the parents of the kingdome ; who shall presume to make , by his rebellion and treason , a whole kingdome fatherlesse ! this sinne of rebellion is so abominable , that in one place 't is put in the ballance with witch-craft , to shew that witches and rebels , as they are two abominable parties in a kingdome , so they are fittest to be linked together : they are fit companions ; the one renounceth his allegiance to god , and the other renounceth his allegiance to gods vicegerent , to his soveraigne . in deuteronom. . 27. vers. 16. the second curse to which all the people were to say amen , was this ; cursed be he that setteth light by his father and mother : this is put next to the curse of the idolater , to shew , that rebellion against a lawful magistrate , is next to rebellion against the sacred majesty of god himselfe . now if rebellion be so great sinne in those that act it , how much greater is their sinne that set up such rebels in the throne , and , by subjecting to them , give them the honour due to those they murthered and dethroned ! if god doth say , thou shalt not suffer a murtherer to live ; that god saith , thou shalt not exalt and magnifie that murtherer . i shall conclude all , with revel. 13. vers. 4. where christ himselfe stiles those that subject to an usurped power , worshippers of the dragon . vers . 1. the beast of the sea , that is , a beast rising out of the church ; that is , say learned interpreters , the government by popes . vers . 2. the popes got to their greatnesse by subtilty , and murther , and treason ; by dethroning their lawfull masters , the roman emperours . vers . 3. all the world wondered after this beast ; that is , the greatest part of the western empire subjected to the pope ; and this subjection to the pope , that grand usurper , is called , ( vers . 4. ) devil-worship ; and they worshipped the dragon ; and why the dragon ? because he gave power to the beast . usurpers have not the power from god , but from the devil ; and he that subjects to an usurper , subjects to the devil . now as for that man that dares presume to preach for subjection to usurpers , and bring our blessed lord and saviour for an example , i pity that man , and wish him hearty and speedy repentance , before that god whom he hath blasphemed by a ly , fall upon him . finis . notes, typically marginal, from the original text notes for div a86677e-710 ' ei {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. in mat. 17. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} chrysost. hom. 56. in matth. 17. those that endeavour to read this text otherwise , offer violence to the hebrew copie . divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by edward calver. calver, edward, fl. 1649. this text is an enriched version of the tcp digital transcription a32308 of text r28545 in the english short title catalog (wing c313). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 238 kb of xml-encoded text transcribed from 69 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a32308 wing c313 estc r28545 10629433 ocm 10629433 45447 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a32308) transcribed from: (early english books online ; image set 45447) images scanned from microfilm: (early english books, 1641-1700 ; 1400:3) divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by edward calver. calver, edward, fl. 1649. 136 p. printed by t.h. for richard harper, london : 1643. in verse. "being a dialogue between dives and lazarus with the authors epigrams upon that parable. ii. a dialogue between the prodigall son and the pitifull father, with epigrams upon that parable also. iii. contains first an argument against atheisme; secondly, an admiration of gods mercy towards mankinde; thirdly, the care and cure of a wounded conscience." reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -parables. atheism. a32308 r28545 (wing c313). civilwar no divine passions. piously and pathetically expressed in three severall bookes. viz. i. being a dialogue between dives and lazarus, with the a calver, edward 1643 40055 49 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-06 tcp assigned for keying and markup 2006-06 aptara keyed and coded from proquest page images 2007-06 robyn anspach sampled and proofread 2007-06 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion divine passions . piously and pathetically expressed in three severall bookes . viz. i. being a dialogue between dives and lazarus , with the authors epigrams upon that parable . ii. a dialogue between the prodigall son , and the pitifull father , with epigrams on that parable also . iii. contains first an argument against atheisme . secondly ▪ an admiration of gods mercy towards mankinde . thirdly , the care and cure of a wounded conscience . vvritten and composed for private consolation , and now thought not unfit to be published to all , and presented to certaine worthy persons of this kingdome . by edward calver , gent. london , printed by t. h. for richard harper , and are to be sold at his shop in smithfield , 1643. in landem authoris , on his divine passions . christs parables , were alwaies full of worth , which here in part thy pen hath wel set forth . dives and lazarus well doe tipifie we should not scorne our brothers poverty ; confuting atheists , thou gods mercy praysest , the wounded conscience thou both cur'st & raisest . thou shew'st a fathers passion , for a son , that needs would from him prodigally run . and in thy pleasant epigrams we read we all to god are prodigalls indeed : thy booke hath so much passion , that who heart thy stories , must turne prodigall of teares . s. w. to the right worshipfull sir dennor strut , knight and baronet , to the right worshipfull william heveningham a worthy member of the honourable house of commons , to the worshipfull nicholas bacon , and henry north , justices of the peace , to the worthy thomas baker , nathaniel thurston , and john bayles , esquires , and to mr. john mayhew , &c. noble knight , and worshipfull , and generous gentlemen : i being bound to some of you in the bonds of affinity , to all in affection but above all in duty ; i cannot but hold it my duty to proffer you the best of my endeavours , and for want of any thing worthy , i doe here persent you my good will . i presume not upon your patronage , but only beg your acceptance ; considering that if these my endeavours be worth the accepting , they shall need the lesse assistance . but if any thing here brought forth be deformed , it is sure most fit that he which begot it should father it . the world , peradventure , may wonder that i draw so large a circle , and then turn it to a cypher ▪ that i presume to stamp so many worthy names in the front of this my unworthy worke , and then speake nothing of the worth of your worthy persons in particular : but let the world know that it is not for want of worth in your selves that i forbear the same for i doe ingenuously acknowledge i may justly draw your vertues into as large a volume , as any other who have beene most copious in that kinde . but i , for my part , do hold it a labour little usefull to paint over that to make it passe for currant , which doth shine most perfect in its owne colour . besides , i am resolved your modest eares would be rather offended , then fed , with the sound of your own prayses though unfained . but the chiefest aime of my desires herein is to doe you some service ; not flatter for assistance . therefore , if upon perusall hereof ( if your more serious imployments will admit the same ) you shall reap any benefit , or at least content , i shall , in this kind be sufficiently satisfied . only i desire that upon your judicious view hereof , you would vouchsafe a favourable censure ; of which i am the more confident , because i know you cannot expect any thing polished from a hand so uninstructed . but not to be too full in a preface , to too empty a sequell , i implore your pardon , and desire to be imploy'd , your servant in all humility . edward calver . to the curteous and capable reader . read curteous reader , this is for thy sake , through want of knowledge thou canst not mistake : and as thou canst not , so my trust is built through want of charity thou never wilt . dives . vvhen i in nine moneths had through virgo run , that fruitfull signe , and then appear'd a sun , such fates might from my birth have been collected as if by noble jupiter aspected . so soon as born , i had indowments faire , not only born , but born my fathers heire : and eke with joy my fainting mother smild , whose paines were turn'd so pleasure in her child . great preparation , with the greatest mirth , was duly made to celebrate my birth , where i received honour , with my name , grac'd by the greatest witnessing the same . my parents joy , with comfort joynd was such , no cost was spar'd , nor care was thought too much , but all conduced readily to prove my earthly blisse , decypherd from above . lazarus . vvoe , child of woe ! of all the world a scorn , nothing but woe appear'd when i was born : disast'rous saturn , did with mars comply to make me wretched by nativitie . born , onely born , that natures care allowd me , but being born had scarce a rag to shrowd me : my silly parents sighing for reliefe , one cryd for help , the other wept for griefe . distressted parents , who all comfort wanted , must , for my sake , have now no biding granted : prodigious babe ! how could the world fore-see i should a burden to her greatnesse be ? a wretched infant in my mothers womb , but far more wretched in the world become : so base , yea so unworthy of a name the meanest blush to witnesse me the same . the authors epigram . most fatall starres , if starres may fates decree ; or partfull fate if fates may granted be ; one swims , one sinckes , one hath enough and more , another nothing , begs from doore to doore . the destinies on little dives smile : poore lazarus by them destin'd to exile : rich matrons run when dives comes to birth ; but cannot stir when lazarus should come forth . dives attended in his cradle lying : poore infant lazarus lies neglected crying : dives , his parents dear and only joy : lazarus , his parents object of annoy . dives hath dainties , is in purple drest : lazarus with cold , and hunger is opprest : alas poore lazarus child of woe , indeed : kind people take some pitty here is need . dives . forth from my nurse , as weary of her charmes , i view'd the world , the world unclasp'd her armes , and , as another mother , or as kind , imbrac'd me , sought to satisfie my mind . she set before me all her various joyes , as well jewels , as her wanton toyes , set open all her cabinets of price , and shew'd me all the pleasures might intice . she plaid me musick , made me understand : and gave me lovely venus in my hand , and when my tender spirits did decline , she taught me to revive the same with wine . here i had heav'n , or pleasures did excell , these suted with my youthfull nature well , the world allur'd , my senses prov'd betray'd , the world besieg'd my senses soon obey'd . lazarus . vntimely born , and brought up as untaught , with neither wit , nor education fraught , my friends full poore could little kindnesse shew me , my kindred none , or none at least would know me . but griping hunger forc'd me to intreat the world some leave to labour for my meat , for pity sake unto me to assigne some meanest office , though to feed the swine . but all in vaine , her greatnesse did abhor me , had neither place , nor yet imployment for me , but sternly told me of my sad subjection to wofull stocking , whipping , and correction . whereat amaz'd i soone was strucken mute , betwixt despair , and growing resolute , unto the last bad counsell did intice , bad nature too : but grace restrained vice . the authors epigram . deceitfull world , deciphering thy state who can but erre ? thou art unto the great a flattering syren , but unto the small a very savage cruell caniball . thou dandl'st youthfull dives on thy knee till with thy pleasures he inchanted be , but having got the thing which thou wouldst have , thou mak'st him then thy most contented slave . but if poor lazarus seekes to be imploy'd , or sues for aide , he is by thee deny'd , thou only cry'st he doth thy honour blemish , correct the rascall , let the vermine famish . alas poore lazarus of the world excluded : alas rich dives by the world deluded ; poore lazarus starves his penurie is such : again rich dives surfets with too much . dives . vvhen as the world had given my will content , or i had given unto the world consent , her various beauties did me so inflame . my very heart was ravisht with the same . i freely drunk her pleasures with delight , whereof the more i drunk the more i might : her profits were unto my hot desire but as more fuell to increase that fire . her greatnesse , with respect unto her honour , did , for preferment , make me wait upon her . her glories were so radiantly set forth , i thought upon no other heav'n , but earth . on earth i only did set up my stay , i gave my sences and affections sway , and having treasure which might long endure . i in that harbour thought my selfe secure . lazarus . most wretched creature , destitute of ayd , of all men loathed , and in limmes decay'd , i could not worke , and therefore might not eat ; but griping hunger and inforce for meat ▪ beg then i must , and so i did indeed , i made the world acquainted with my need , i made my greefe apparant , but alas i i must be punish'd , for i had no passe . yet still i beg'd ▪ as to that thraldome ty'd , though oft upon my tender kneen deny'd , i cry'd for succour , and did shew my sores where people passed , and at rich mens dores . thus ▪ whiles i beg'd , i got reliefe of some , but without wofull begging not a crumme ; high wayes and hedges , were any shrouds by day , by night full glad to shroud my selfe in hay . the authors epigram . rich dives laughs , and doth in pleasures swim , as if they only were ordain'd for him . poore lazarus weeps , and makes this pitious mone , i drinke the sorrowes of the world alone . rich dives doth no earthly comfort misse , by birth much wealth , if not the world is his : but silly lazarus , as it doth appeare , is borne to beg , or borne to nothing heere . rich dives heere is master and commands much force , if not too much , is in his hands : poore lazarus heere is but the scumme of all , must stoope to meane men , downe to rich men fall . dives hath friends , is spoken to most faire , dives the worlds owne darling , yea her heire : lazarus is only left , no love , no friend , lazarus is only loath'd , but marke the end . lazarus . consum'd with hunger , misery and care , decrep't with cold for want of rags to weare , my pined corps , and panting heart for ayd began to languish , and my health decay'd . with many sighes , in this my sad estate , i got , at length , unto the rich mans gate , where , in my anguish , in my paine and griefe , i hop'd for succour , and i beg'd reliefe . i cal'd , i cry'd , and , as i durst , i knock'd , but all in vaine , the rich mans gate was look'd : no gate , no doores , no eares could open'd be : his curres did far more kindnes shew then he . whereat my heart within my wretched breast was strucke as dead , yea with meere death possest ▪ thus left of man , all mercy me denying , god , everliving , shew'd me mercy dying . dives . vvhat , am i struck with melancholy's dart ? come earthly comforts , come revive my heart , what have you lost your vertue , or your skill which wont to cure me ? oh! i yet am ill . what desperate change is now in my disease ? that now offendeth which was wont to please , my earthly pleasures , and my endlesse gaines doe now disquiet me , nor asswage mu paines . come , make my will then of my wealth with speed , for now i finde it failes me at my need ▪ and run to some physitian with my state , some learned doctor , for my paines are great . come doctor , come , my sicke estate behold , come shew your learning , give some ease for gold , some present helpe unto my heart apply , a world for life , helpe , helpe , alas , i dye . the authors epigram . if dives surfets and grown sicke , is sad , no earthly aid is wanting can be had , his friends abound ; physitians dare be bold to strive sometimes beyond their rules for gold . but wofull lazarus of the world neglected lies sicke forsaken , harbourlesse , rejected , no friends to chear , no physicke for his good , he surfets not , but rather sterves for food . rich dives now he feels unto his pain that all his wealth , yea all the world is vain , when sicknesse comes their sweetnesse is but small , when death their hony then converts to gall . poore lazarus , all his life time in distresse , whose very face deciphers wretchednesse , when sicknesse comes it makes him death require , when death it gives him what he doth desire . dives . o death most cruell i thou hast struck my heart : o wretched body i thou and i must part : thou to a rotting resting place a while , i to the ruefull dungeon of exile . thou now a carkaise , i a cursed soule , beset with fiends , which will have no controule ▪ out of thy prison , now i see full cleare most ugly divels as they are , appeare . they seaze upon me with infernall spite , they tell me i belong to them by right ; i have beene by them many yeeres imploy'd although they by me have not beene discry'd . and therefore now i must with them away , they long have wayted , but have now their prey , they must unto proud lucifer return with me , that monster doth in fury burne . lazarus . long wish'd for day , most welcome death to me , which sets me thus from all my sufferings free : my wither'd corps now rest , in hope to rise , my weary'd soul is now on wing , and flies . most happy change i how is my chance amended ? on earth cast out , with angels now attended , who all my life did succour me distrest , and now at death will carry me to rest . in soule i meane , which from my body freed , now viewes those angels as they are indeed , which sight excels all earthly joyes as far as doth the sun , the most inferiour star . which glorious spirits , with delight inspir'd , to see my soule thus out of thrall retir'd , doe in their fiery chariots now of love thus , in my spirit , early me above . the authors epigram . heere i must change additions given before , rich lazarus now , rich dives now no more ▪ rich lazarus now hath more then earth can grant , poore dives now in miserable want . rich lazarus now with angels is delighted , poore dives now with divels is affrighted . lazarus in peace of conscience doth excell , dives in conscience hath a very hell , rich lazarus mounts with angels him attending , poore dives now with divels is d●scending . heaven hath for lazarus long prepared ●in hell gapes for dives , and he enters in . lazarus receiv'd with love , delight , and joy , dives with deadly horrour ▪ and annoy : lazarus to have his saved soule contented : dives to have his damned soule tormented . dives . oh ! cursed , cursed , most accursed soule , where am i now ? what fiends are these that howl ? they seize upon me , they torment me sore , i shrike with anguish , they in fury rore . in earths deep centers darke and dreadfull cell , where only angry damned spirits dwell in grossest darknes , yet my sight so clear ▪ most hidious visions to the same appear . in hell , indeed , where i endure that curse which shall not cease , but be heerafter worse , in fire infernall , out of measure hot , which ever burns , and yet consumeth not . i rave , i curse , and i accuse my fate , as if such torments were unjust , too great : but conscience nips me with , not so : i trie , to kill that worme , but oh i it will not die . lazarus . oh ! blessed , blessed , oh , my soule most blest ▪ in abrahams bosome , yea in angels rest : a heavenly mansion , made by god , most good , made mine by jesus , purchas'd by his blood . in heav'n , indeed , where i behold no sight but only heav'nly objects of delight : nor heare i ought that doth offend ; but heere all prayses sing , and alleluj as heare . no darknes heer , i still have perfect day , no sorrowes heere , all tears are wip'd away : no meannesse heere , i match with kings above ; no hatred here , but i have perfect love . heere i have rest which never shall decrease , heere i have pleasures which shall never cease : heere i have riches which shall never rust , heere i injoy the portion of the just . the authors epigram . poore dives now within that fiery lake in hell doth yell , most piteous dolour make , he sees the fire , although it gives no light , the divels too ; though in perpetuall night . rich lazarus now hath rest which shall indure , in heav'n , where only harbour is secure : views man in christ , and christ in god , which sight is the most heav'nly object of delight . poore dives now is desperate indeed , his roaring conscience makes his soule to bleed , the fiends , againe , do rage the faster , why ? to make him silent : no , the lowder cry . rich lazarus now it blest above measure , hath heav'n for glory , happinesse for treasure , yea double happy , he in heaven abides , and in his conscience hath a heav'n besides . dives . most cursed soule , with divels now in chaynes , i feele not only hells infernall paines , but also have a hell within my spirit for losse of heav'n , which saints above inherit . damn'd soule , i curse , but cannot god accuse , he proffer'd grace , but i did grace refuse ; he often touch'd my conscience with a nip which still i smother'd , or in vaine let slip . he sent his servants , yea his only sonne , who still did wooe , but i would not be woon , he gave me riches to relieve the poore , whom i neglected , or disdain'd the more . but now i am for evermore rejected , no meanes of mercy now to be expected , but fiery fiends must pay me now my due without remorse , who would no mercy shew . lazarus . most happy soule now from corruption free'd , which in my body was corrupt indeed , i then ( yea i , for now i doe subsist within my soule ) was then with sin distrest . my earthly body as a house of mire , or dirty clay , polluted my desire , depraved nature , with corrupted sense seduc'd my will , abus'd intelligence . yea infinite allurements unto sin , the world without , the wicked one within , all join'd in one , a very host , indeed , to race my towrs , which were , alas , but reed . but god , who still defendeth from above , did looke upon my weake estate , in love , and in his sonne , accepting what i wanted , where power i had not , there he pardon granted . the authors epigram . if adams seed be still the same by birth , or dives yet hath brethren upon earth ; here let them heare him in his soule complaine for losse of what they yet have time to gaine . if men distrest remaine in sorrows striving , or saved lazarus yet hath seed surviving , here let them in their sorrows overflown , behold his joy , and in his joy their owne . dives as in an ocean , did abound in earthly joyes , wherein he swimming , drown'd : lazarus , as in a channell with his oare , was crost , and tost , and yet got safe to shoare . dives had warnings of a future night , but present joyes put future cares to flight : lazarus , with present miseries opprest , was soon incited to insuing rest . dives . confounded soule , when i was found in earth i lost my selfe , but most of all my worth , nay i could very hardly then discry that man had any such a thing as i. the curious cob-web of my body twin'd , wherein i , out of sight , was out of minde , was then the object that i counted dear , because , in deed , that only did appear ▪ that , that i pamper'd with the choisest cates , and deck'd with jewels of the highest rates ; and that so fully my affections sway'd , that i , who therein should have rul'd obey'd . but now poore soule , i see thee as thou art , a power immortall , once the better part , i see the worth wherein thou were infus'd ▪ and to what end , but all , alas , abus'd . lazarus . most happy soule , thus out of thraldome risen , thou in the body wert indeed , in prison , that house of clay wherein thou wert inclos'd , confin'd thy power , and made thee ill dispos'd , thou , in some motion to the better things , wouldst then have hover'd , but that held thy wings : thou then didst see , but then thy sight , alas , prov'd much deceitfull , looking through that glasse . but now , my soule , thy nimble sight is clear , thou as thou art , dost to thy selfe appear , a jewell most inestimable , such as doth in worth exceed the world by much . pure in thy selfe , and pure in thy desire , with angels equall , and shall yet be higher , in present joy , and art inspir'd with some sweet speculations of more joyes to come . the authors epigram . dives in hell , confounded at his state , now sees his folly's , when it is too late , confesseth too with most outragious cries what , whiles he liv'd the world might not surmise . alas poore dives heaven hath now deni'd thee , the world which was thy joy , doth now deride thee , vnhappy dives , how art thou undone ? thy soule is lost , and yet no world is won . thrice happy lazarus , who in sorrows tost , hast gain'd what dives in his pleasures lost , hast heav'n , where thou art ravished with mirth ; dives hath neither joy in heav'n , nor earth . if sorrows here foretell such future gain , or present pleasures such ensuing pain , why strive we here in pleasures to excell , or count distresse and sorrows here a hell ? dives . thrice wretched , yea most wretched soule am i , wretched ? yea wretched , drown'd in misery , drown'd ? yea and bound in that infernall pit which hath no bottome , yea more wretched yet , not only bound , but bound in chaines , a yoke perpetuall too , which never shall be broke , never ? what never , without end , or date ? oh! this word never makes me desperate . desperate , indeed , no hope for me remaines , i am in hell in everlasting chaines , this purgatory i am in , indeed , am in , 't is true , but out cannot be freed . hence to redeeme me men may be at cost , but all in vaine and to no purpose lost , here intercessions dirges are too late , mans love is vaine , where god above doth hate . lazarus . thrice happy soule am i , what happy thrice ? yea infinitely , in a paradise eternall in the heavens ; oh best of all , and yet more happy , where i cannot fall . no serpent here to tempt me to rebell , i have a place from whence that serpent fell : no aple here whereby i can be try'd , no choice offends where nothing is deny'd . nor can i now in my affections stray , corruption thence is purged clean away , and with the angels which have ever stood , i , freed from ill , am now confirm'd in good . i now , indeed , am from all danger free , i cannot sin , then cannot punish'd be ; i now am happy beyond end , or weight , and therefore happy beyond all conceit . the authors epigram . dives in hell now suffers for that sin which we on earth doe take our pleasure in ▪ dives in soule is with his sin tormented , we in the body are with sin contented . dives in soule contemplates his hard fate , we in the body ponder not our state ; dives in hell , as desperate , must indure ; we upon earth are desperately secure . lazarus in heaven contemnes all earthly toyes : we upon earth regard not heavenly joyes : lazarus in soule , now freed from earth hath rest we in the body thinke that thraldome best . lazarus in soule hath now in fault to mind : we in the body nothing but offend : lazarus in heaven hath now no cure in ●ake : we upon earth have our accounts to make , dives . distressed soule , my miseries indeed are out of measure , yet must more exceed ▪ distressed soule , what punished by art ? thus fully tortur'd , and yet but in part ? i in my soule am hellishly distrest , while my corrupted carkasse is at rest , but that and i ere long must meet againe , not to asswage , but to increase my paine . unhappy soule , was i , indeed , the first that did offend , that i am punish'd worst ? i am in hell , the body yet seems free , did i pollute the body , or that me ? but this is sure , both were created good , and in that state ( wherein we might have stood ) the apple was unto the eye presented , but i unto the eating in consented . lazarus . i happy i , who once was wretched heal'd am now in soule in that elysian field mear heaven , celestiall paradise ; where i , in boundlesse pleasures , greater to discry . i , happy i , have many years injoy'd what pleasures may be , from the body void ; which freedome might have justly been reputed a comfort when the body was polluted . but when the body shall new formed be , and made immortall from corruption free , shall to me , by the hand of the creator , be joyn'd againe , my joy shall then be greater . my present joyes are infinite , yet some of them in hope , which hopes shall then become ; all hop'd for pleasures then shall be suppli'd , the new form'd bridegroome have his reform'd bride . the authors epigram . most happy lazarus , how art thou renown'd : how are thy sad and patient sufferings crown'd with ample , yea within 〈◊〉 victories ? and shalt have , yet is greater weight of glories . thou in thy body were 〈◊〉 distrest : thou in thy soule art now in heaven at rest : thou in thy soule and body joyn'd againe , with saints made perfect , shall triumphant reigne , vnhappy dives , thou hast done thy mirth , thou in the body hadst thy heaven on earth , but now thy spirit , from the body freed , doth finde its selfe in very hell indeed . thou in the body only but devis'd to make the body were imp●rudis'd : but on thy soule , and time to come unheedfull , the state in both is therefore now most ●readfull . dives . most wretched i , besides the woes i have , methinks i heare my bones within my graye , ( as troubl'd with some fatall trumpets sound ) begin to shake and shiver in the ground . disquieted bones why rest you not as rotten ? why are you not eternally forgotten ? what awfull power , or dreadfull earthquake rather is this which wakes , and shakes you thus together ? but can the bones consumed into dust restored be ? yes wofull yes , they must , both bones , and flesh are but in earth refin'd , they must together once againe be joyn'd . oh! how have i offended ? is not death of body for the body condign wrath ? and hell sufficient for the soules reward ? no , no , there is a sentence yet more hard . lazarus . most blessed i , what joyes have i in store ? how out of measure can they yet be more ? yes , joyfull yes , i yet more joyes shall finde when once my body to my soule be joyn'd . when that , long look'd for , act is to be done , how shall my flesh and bones together run , and , by the rising of that lambe was slaine , have power infused to stand up again . then from the sad sepulchre of anoy , how shall i but lift up my head with joy ? and in the body deeply ravish'd be thus from that prison set for ever free ? besides , my body which now rests in peace , shall then from all corruption have release , and like a bridegroom ready trim'd , to me the bride for ever shall new marri'd be . the authors epigram . oh , dives , dives , thou on earth hadst store , hadst all things in abundance , no man more : but , when thy sleep be slept , dost understand thou shalt awake with nothing in thy hand . oh! whither would thy soule then take her flight to keep out of the body if it might ? how would it rather forth the body dwell , then in the body feel another hell . but lazarus thou shalt then come forth with joy , thou in the world hadst nothing but annoy , but when that day of restitution comes , thou shalt have plenty , dives not the crums . thy body which in rags was bound up here , shall then in most celestiall robes appear , thy soule therewith much ravish'd and delighted , shall in much pleasure , be thereto united . dives . t is true indeed , yea too to true , alas , ( as scripture speaks , which alwaies comes to passe ) it is decre'd for all men once to dye , but were that all , more happy then were i. but oh ! this sentence is not here confin'd , the soule and body must againe be joyn'd , the soul from hell , the body from its tombe , and after death , must unto judgement come , confounded wretch , how shall i then subsist ? which if i might not , i the more were blest , but yet i must , alas , i must appear , but with what face , alas i tremble here . i in the body made of sin a sport , i in the body then must answer for 't : the judge of all will justly then define whether his wayes were equalest , or mine . lazarus . oh ! blessed body , though a while in prison , how will the soule take pleasure in thee risen ? and how againe , will thy delights increase when as the soule returns to thee in peace ? how like the turtle sent out of the arke after the stood returning to that barke with signes of joy , shalt thou my soule my dove , be in that day , return'd with signes of love ? how shall my late dry scattered bones up stand , when thou thus bringst a pardon in thy hand ? yea with what comfort shall i be inspir'd when thus my corps is from the grave retir'd ? nay with what courage shall i then appear , what joy , when my redemption draweth near ? what tongue on earth is able to expresse what joy in conscience i shall then possesse ? the authors epigram . most fond , yea most infatuated we have ears and heare not , eyes and will not see : or else how could we , whiles we here remaine , so blinded be in things which are so plain ? how could we else , like men whom charms benum , be so unfeeling of the chance to come to not observe , like men most sure to die , what dives lost , what lazarus gain'd thereby . here who but dives had the cap and knee ? here who came forth with greater pompe then he ? but lo ! hereafter , dead , and cold again , alas he comes forth trembling in a chain . but blessed lazarus , who was here a scorn , as out of time , or most untimely born shall , when the dead are summon'd from the grave , come forth with comfort , then most honour have . dives . oh ! dreadfull , dreadfull , in what dreadfull terrours am i in hell tormented with my errours ? by only meditating on that horrour my soule shall be in when the judge sends for her . but with what feare shall i be then possest , the feare of which doth thus my soule molest , when i at last shall feel the thing i feare , shall rise you dead , and come to judgement here ? how like a prisoner in a chaine at last shall i stand forth to heare my sentence past ? how like a most condemned wretch ? alas , i am condemned ere the sentence passe . my conscience , which once counterfeited sleep , now in my soule a restlesse court doth keep , and then shall make a register come forth worse then a thousand witnesses on earth . lazarus . vvhat joyes are these which now so neer approch ? divinest thoughts , may you thereon incroach ? incroach ? oh! seise thereon , be not deter'd , they were for me before the world prepar'd . for me ? what me , who beg'd from door to door ? and in my selfe , am to my selfe as poore , have neither birth , nor worth in me whereby so mean a wretch should chalenge joyes so high . yet see , and wonderd to these joyes divine i have such right , that they by right are mine : god did prepare , christ purchas'd , i by faith receive them due ; thus imputation saith . but oh ! my sins are great , but that 's no let , in purchasing my joy ; christ paid my debt : but i must give account that 's yet to make ; but he that paid my debt , my count must take . the authors epigram . oh ! happy lazarus , how maist thou stand sure ? how swimst thou in a sea of joyes secure ? thy debt is paid , which was so out of measure , and paying that hath purchas'd thee a treasure , what needst thou shake then at a judgement day ? or of accounts , who hast no debts to pay ? or why shouldst feare the judges face to see when as the judge shall thy redeemer be ? but wretched dives , wretched sure indeed , thou hast a boundlesse fearfull bill to read , wherein thy debt is manifest and clear , no crossing there , no cancelling appear . there was a time , but now that time is lost , wherein thou might'st have got thy reckoning crost : how wilt thou answer to the judge of heaven ? thou canst not pay , nor canst thou be forgiven . dives . most wofull i , who now in wofull ruine , in hell still muse of greater woes eusuing ; one woe doth another woe foreshew , woe , endlesse woe , my foresight is too true . my woes againe are yet as to begin , wretch , i have yet to answer for my sin , where my indictment must be found indeed , before a judge too , who will not be feed . a judge whose mercy i would not imbrace : where mercy moves not , justice must take place : a judge who once cry'd gently come away ; but thou shalt to me , goe you cursed say . how will those angells and those saints abhor me which i abus'd , once seeking to doe for me ? how will those divells which i once obey'd , then cry my wages shall be duly paid ? lazarus . yee cherubins and seraphins , divine , come aid me with your tongues , or teach you mine , that , in some measure , i may so expresse my present joy in future happinesse . my joy conceiv'd of my redemption day when i shall meet my saviour in the way , where i shall blesse the houre that i was borne , when all the kind'reds of the earth shall mourn . when earth , and all the burden on the same shall burne unto that nothing whence they came : the skies shall melt , the stars , the sunne , the moone shall join to make perpetuall night , at noone . when , out of heav'n , the judge of all , most true , shall come downe riding on the clouds , in view , to bind the divels , and the damned down : how sweetly shall he smile on me ? not frown . the authors epigram . most lambe like lazarus , thou shalt be set by , thy blood is not requir'd , thou shalt not die , when sacrifice for ever shall remaine in hell for sin , the goats shall then be slaine . thou heer wert famish'd , when the goats did feed , their hearts were cherish'd , when thy heart did bleed , but , when they shall be sever'd from the sheep , thou shalt rejoice , but they shall howle and weep . but goat like dives , thou shalt pay full deer , for eating up the sheep's allowance heer , when they shall scape , thy blood shall then be shed , thou wert but for a day of slaughter fed . fond thou , who heer wouldst have the upper hand , must on the left at heav'ns tribunall stand , and heare the judge this sentence on thee passe , goe , cursed goat , my sheep must have the grasse . dives . oh ! wretched i , what shall of me become when wretched , goe ye cursed , be my doome ? how shall my soule and body both affrighted , then curse the howr they were again united ? then in what glory shall those saints appeare at whom , proud asse , i once did slout and jeere ? how shall their blessing then increase my curse ? my conscience for abusing of them , worse . how shall the divels then with fury driven seaze me for hell , thus sentenc'd out of heav'n ? and on me with much insultation rage ; as if my torments might their owne asswage . then , with the hideous howling herd of hell , i shall be thrown down to that dreadfull cell , where we in flames , which never faile , shall burne ; from whence we never , never , shall returne . lazarus . how shall i prize those words to me exprest oh! come thou blessed , enter thou my rest ? sweet meditations , heav'nly joyes in heart . these thoughts , indeed , are very heav'n in part . how shall i then , who once was most debas'd , be , with much glory , on the right hand plac'd ? and sit with angels , and with saints , to see the bad condemned , and the good set free . how shall i thence ascend up far above when my redeemer shall his court remove ? when saints shall sing , and angels shall rejoyce , how shall we mount up with a merry noyse ? how justly then shall jesus wear the crown , he having put all adversaries down ? how lowd in heav'n shall i his prayses sing , there grac'd to wait upon so great a king ? the authors epigram . once silly lazarus , now a saint at rest , ere long a judge , at last a son most blest : who could have seen when thou wert upon earth that thou hadst in thee any signe of worth ? when kings and great men shall be in despaire at the great sessions holden in the ayre , there thou shalt in commission sit : and thence ascend far higher with the highest prince . but once rich dives , now poore dives nam'd , ere long arraign'd , at last for ever damn'd : who would have thought when thou wert in thy pride , that robes of purple could such ruines hide ? when saints , which here thou mad'st to mourne , shall sing at heavens assises , thou thy hands shalt wring , and to the mountaines and the hils complaine to fall , and hide thee ; but alas , in vaine . dives . tormented wretch , might i remaine in hell only in soule tormented it were well , well , though in woes which cannot be exprest , yet , to the woes which are to come a rest . but oh ! my body , which in earth now lying is as but in a furnace purifying till it be such ( when it is fully try'd ) as may for ever burning flames abide . that must againe my wofull soule ingage , which burning prison shall my soule inrage , the one unto the other adding fuell the angry divells evermore most cruell . oh! adam , adam , why fogot'st thou this when thou for ever might'st have liv'd in blisse ? when thou on earth in paradise didst dwell , thou thought'st not then on a perpetuall hell . lazarus . now happy ? yea now heavenly i : and sure 't is only that makes happinesse secure ; when once my body from the grave be freed , how shall i then be comforted indeed ? when my blest soule and body both united shall reigne in heaven , how shall i be delighted ? how shall i here be fully satisfi'd , where pleasant streames of endlesse pleasure glide ? one joy doth here another joy begin ; increase of joyes makes joy increase therein . here from one fountaine rivers do distill , where saints and angels ever drinke their fill . here are those riches which all wants supply , because they alwayes fully satisfie : here are those joyes which are for ever crown'd : here nothing else but joy is to be found . the authors epigram . lazarus , thy soule shall downe ere long retire to give thy body motion to mount higher , most swiftly soaring on thy eagle wings , from earth to heaven unto the king of kings . how highly there shall heavenly angels place thee ? how sweetly there shall fellow saints imbrace thee ? how welcome there shall christ thy saviour make thee ? how pleasing there shall god the father take thee ? but with thee dives thus it shall not be , the clean contrary shall be true in thee , when thou in soule and body shalt be cast into that gaping cave of hell at last . how eager shall the divels then be on thee ? how gastly shall the damned gaze upon thee ? what outward tortours shalt thou feel within ? what endlesse torments shalt thou then begin ? dives . oh ! savage senses , brutish appetites , in sensuall pleasure was your choice delights : your rage was only ruler in my heart , you did command my understanding part . yea in my little microcosmus , vaine , did like so many heathen princes reigne : the world , and all things in the world at will were yours , and yet you unsufficed still . thus all that world could not suffice my lust , the divells therefore in another must ; my appetites , which there did so excell , shall here be gorg'd with infinites in hell . each several sense which could not there be cloy'd , shall here be fed till it would food avoid : only the difference that shall then appear , there fed with pleasures , but with torments here . lazarus . the outward senses , which to some are those where at they drink in rivers of repose : were unto me but cunduit pipes of care to let in floods of misery and feare . my senses , and my appetites i grant , did often gape and hunger in my want , but , for the most part , hunger'd in despaire , or fed on troubles , and infected ayre . but when my body here above shall reigne my senses shall not covet here in vaine , each severall sense , and secret appetite shall here be fed with fuln●sse of delight . here is that banquet , which delight ▪ each taste : here is that oyle , which drawne on doth not waste : here are those cases , once figur'd in a sheet : here is that manna which is ever sweet . the authors epigram . thus purblinde we on earth may partly see what plagues in hell prepared be , that seeing those we so may have a care to kill sin heer , if be not punish'd there . thus , sinfull we , whose sinnes , or soules must die , our sinnes heer , or our soules eternally , may labour heer to put our sinnes to death , our tender soules may scape eternall wrath . and thus , again , when we have got , like men , some manly conquest over beastly sin , we may with comfort view those joyes on high , where men shall live , that make their sinnes to die . thus we of all may rightly make good use , fore-sight of danger oft prevents abuse : and where the prize is glorious to behold , it makes the dullest enterpriser bold . dives . my sense of taste was upon earth that cooke within whose kitchin i most pleasure tooke , and when its sacrifice was on the fire , i offer'd up my earnestest desire . this sug'red sense , or rather savage beast , which oft devour'd , when i could not digest , which still cri'd kill , let sacrifice be slaine ; and drunk down liquor as the earth doth raine . this idoll sense , shall one day have its fill , when soule and body 's sacrific'd in hell , where fiery fiends are cooks for ever killing , and divels tapsters , diligent in filling . which cookes with scorching shall my throat inflame those tapsters powre down sulphur in the same ; my soule with torments tortur'd for my sin , shall curse , blaspheme , and roar , and rave within . lazarus . my sense of taste , or taste of sense , indeed , because i was most sensible of need : requir'd on earth no cooke at all , because still griping hunger gave my meat a sawce . yea , i full oft was glad if i had meat , yea glad of that which others scorn'd to eat , yea glad of crums , yea often driven to fast , and glad to smell the meat i might not taste . but when i in my body shall be grac'd to sit in heaven where none but saints are plac'd , and , at most sacred invitations given shall taste the supper of the lambe in heaven . my taste shall then in relishing be skil'd , and , with each sweet distinguished , be fill'd : yea taste the sweetnesse of those streames of bloud , those heavenly fountaines , which on earth were shed . the authors epigram . dives on earth with delicates was fil'd : we taste all dainties that the earth can yeeld : dives did in excesse of liquor sin : we tun down barrels , drown our selves therein . dives , thus drinking , thought not on the poore : we are so drunken we forget them more : dives in hell must therefore suffer need , yea hellish woes : then how shall we be freed ? but once poore lazarus , who on earth distrest , was both with hunger , and with thirst opprest . yet in his conscience then injoy'd that feast in which we famish , or much fast at least . he now in heaven already hath that store we never tasted , and shall yet have more : for which he sought : to which we make no haste : for which he long'd : in which we feel no taste . dives . my sense of smelling which was once so nice , each stincke offended it , but stincking vice ; i stopt my nostrils , and i shut my doores , to shut out lazarus with his fest'red sores . which ayrie sense refresh'd my other powers by sweet perfumes , and odoriferous flowers , extracting thence such savours of delight as fed that most attractive appetite . this sense in the infecting fogs of hell shall suck most deadly savours by the smell , and , stead of flowers , and sweet perfuming , shall be fed with fumes of sulphur boild in gall . besides , the loathsome savours in this den of plagued , poyson'd , and tormented men , the stincke of fiends , and divells unto me is now most grosse , and shall more grievous be . lazarus . my smelling did on earth some comfort give , when i was forc'd camelian like to live : but sweet perfumes and powders vainly spent made me not proud , to make the world a sent . barns , styes , and stables , and full glad of those , were my persumed lodgings of repose : my empty stomack of this sense annoy'd : my stincking sores my empty stomack cloy'd . but when my body shall exalted be to reigne in heaven , from all corruption free , where all things are most sweet and purely try'd ; this sense shall then be sweetly satisfi'd . this sense shall then have the preheminence , made , of the five , the most reviving sense ; if senses then such instruments shall prove , by sucking in some living ayre above . the authors epigram . if dives now could but those dainties smell he tasted here he would give thanks in hell : we taste like dainties double , if not thrice , and yet ungratefull in a paradise . but dives , who here thought not at his board of god , hath now what divels will afford : we oft forget both god , and eke our selves , then what hereafter can we looke for else ? if lazarus were on earth againe , no doubt , he would but of our sweetest odoures flout : we , with our seeming sug'red sweets in love , are but in jest with sweetest joyes above . lazarus did wisely send up , ere he went , his suits as incense , which now yeeld him sent : we , if we will not of the like despair , must send up first a savour sweet by prayer . dives . my sense of feeling , which on earth was that i nurs'd most gently , as a tender brat . no care was lacking to preserve that sense from the sustaining of the least offence . this sense forsooth , might not endure the winde , i little felt the smart in any kinde , of want , of woe , of sicknesse , or of sin , within my selfe , much lesse in other men . but when my soule ascending on a chaine , shall fetch my body hither from the slaine , i here in hell ●hall in that tender part be most tormented , feel the greatest smart , my body here fast bound in fetters lying . shall tortur'd be in flames of sulphur frying : my soule most fully then shall feel the sting of sin , that serpent in my conscience wring . lazarus . fre i was borne , within my mothers wombe my sense of feeling suffer'd in that tombe , and only , sadly , comming forth that cage , i in that part did first salute earths stage . and in that part i panted out my breath , till i was taken off that stage by death : a wretched life insu'd a painfull birth , most wretched , painfull tragedy on earth . but , as my soule , which was on earth distrest , is now in heaven , return'd unto its rest . so shall my body breaking ope its grave , ascend up hither from that silent cave . where it shall feel no hunger , cold nor smart , but heavenly fulnesse , and content of heart ; my feeling sense to make its fulnesse measure , shall here be only sensible of pleasure . the authors epigram . lazarus was here most patient in distresse : we murmure , yea seem often mad in lesse : lazarus was not here with his sin diquieted : we feel not that , or are with that delighted . but lazarus now doth feel his soule at rest : our soules , alas , not yet with sin distrest : but would we finde what lazarus now doth feel , our hearts must first be gentle here , not steel . dives here might not feel the least annoy , but dives he had there for here his joy . if here we feel not penitentiall griefe we shall feel desp'rate with the damned theefe . but dives in his feeling sense in hell is now most plagu'd , which plagues shall yet excell . if we here make that tender sense our god , it will in hell be our most torturing rod . dives . my sense of hearing which was once most nimble to heare each syrens sugred tongue dissemble , each sound of pleasure , musick sweet , and worse , hells language , people swear , blaspeme and curse . but when the cry of lazarus full of care , did pierce the heavens , it could not make me heare : nor could those voyces sent from heaven , by preaching repent , repent , awake me with their teaching . this sense in hell , instead of musicke sweet , when all the damned shall together meet , shall be compell'd to heare me helpe to make a cry in hell would make the earth to shake . we desp'rate creatures roaring in hells flame : the damned divells raging in the same : gods voice of justice like most hideous thunder , above us with his vengeance boyling under . lazarus . my hearing sense i once did exercise with the sad ecchoes of my childrens cries , my beating heart was in my bosome stung to heare those infants cry for food so young . besides the sad heart-breakings at the doore of rich men , rating of my children poore ; with churlish checks , and threats of further griefe , instead of yeelding comfort or reliefe . this sense in heaven shall no such language heare , but come you blessed , kindest welcomes there : no churlish motions ever shall repell my suits there granted ; dives is in hell . this sense in heaven to musick shall attend which earthly senses can not apprehend , for ever ravish'd with those glorious three , to heare how sweetly they in one agree . the authors epigram . dives deny'd what lazarus beg'd in want : dives now beg's , what lazarus must not grant , impartiall justice , dost thy hand so guide one drop of water may not fall beside ? then why are we so in our hearing gul'd with the fond false enchantments of the world ? to stop our eares when poore men aske ? and know we must not beg , if we will not bestow . dives , in hell , is now with horrour fill'd : lazarus hath musicke what the heav'ns can yield : dives hence forth shall never hear of joy : lazarus shall never hear the least annoy . let dives then our daily warning be , he once had musicke , mirth as sweet as we : and , wisely working on examples given , let lazarus now allure our eares to heaven . dives . my eyes which once as windowes did appear , through which the worlds polluted face seem'd cleer ; by which false view my most fond heart became to fall in love most deeply with the same . the world , indeed , did so my wits surprise , its moale-hills seem'd huge mountaines in mine eies : but to this casement sense of mine , alas , heav'n seem'd a mote : oh ! most deceitfull glasse . but these same eyes shall so wide open'd be in hell , that i shall heer be forc'd to see how they were once deluded ; and confesse heav'n is the mountain , earth a moale , or lesse . besides , my sight shall be tormented most in hell , beholding hells infernall host : where i for ever , one of them , shall view how ugly fiends shall use that hidious crew . lazarus . my sense of sight which in me , as the sun doth to the world , did shew me what was done : this sense , most cleer , when i on earth indur'd , was clouded most by stormes of tears obscur'd . and how could i forbeare such showers , to see the world in robes , and none but rags for me ? the world in pleasure , i in paine and griefe ? the world in plenty , i without reliefe ? but this my sense , or those my very eyes , restor'd my body when it shall arise , above all clouds , shall from ecclipse be free'd , all tears shall then be wip'd away indeed . then i shall in my body both behold my body more resplendent made then gold : and ever view that heav'nly vision sweet wherein conjoin'd all heav'nly joyes doe meet . the authors epigram . lazarus on earth , by earthly sorrowes driven to loath the earth , did lift his eyes to heav'n : we upon earth , by earthly joyes inchanted , conceive no other , heav'nly are not wanted . lazarus in heav'n doth now injoy that mirth , which unto heav'n he look'd for , upon earth : our eyes asleep , with earthly beauties lul'd , lose the creator , by the creature gul'd . dives on earth , with earthly saints in love , look'd not for objects fairer far above : if we here living , looke not having sight , for heaven , we dying shall not then have light . but dives now his cursed soule acquaints in hell with such as here he made his saints : if we hereafter better mates require we must looke here to get acquaintanc● higher . the authors petition to the throne of grace . divinest powers , thus by your aid inspir'd , my restlesse muse with quenchlesse sparkles fir'd , dosts through the world , each fragrant garden views , and plucks those flowers , she thinks most fit to use . thus safely mounted on her hovering wings , i taste some sweetnesse of those higher springs which from the pipes of sacred fountaines flow , by oddes more pleasant then the streams below . thus whiles the doter upon earthy toyes , delights in trifles , or more earthly joyes : my thoughts are towring , not downe stooping here , i take my pleasure in a higher sphere . thus , whiles the worldling night and day is tost to gain that wealth which must againe be lost : i reap such gaine as theeves cannot betray , nor time , nor fate , nor tyrants take away . thus i of wealth in poverty may vant of mentall wealth , though otherwise in want : but oh ! you authors of divinest thrift , doe you inrich me with some further gift . thus leave me not , but give me power to strive to reach a strain beyond contemplative ; oh , teach my heart , doe that in temper bring to strike more fully on the practique string . thus give me power that i my selfe may tread those active measures i my selfe have made , that what i proffer to the publicke view , may in my selfe be secretly found true . not thus with sweets fill others hands with posies , and in my bosome cankers stead of roses ; not by my lines thus limit out a way for others steps , and run my selfe astray . but make my action such , as in some part , may give some life to my unpolish'd art , that these my labours so may fruitfull be , if not to others , yet at least to me , and others , by that concord sweet invited , shall with the musicke be at least delighted . the prodigall sonne , and the pittifvll father . the second booke . the prodigall son . my restles thoughts what move you thus to rome ? why rest you not ? what would you doe from home ? what doth incite you ? have you found some prey worth your adventure , that you needs would stray ? yes , yes , rich treasures are abroad no doubt , my stragling thoughts have found some jewels out . but i am tender , travels rough ; and yet my skill but small , for travells much unfit . but wherefore should i thus restraine my will ? i have my portion , that shall purchase skill ; discreetest fathers do not much deny we yonger brothers should our fortunes try . besides my sailes thus fil'd with motion strong , most sweet companions do intice along , with earnest proffers of an equall share in treasures , pleasures , and contentments rare . the pitifull father . my son , my son , who art to me so neer , and whom i tender as a child most dear , what worme is crept into thy troubled head ? or by what serpent art become misled ? whither my child , oh whither would'st thou go ? what is the reason thou would'st leave me so ? dost thou suppose it is no griefe to me thus of a son to disregarded be ? alas my son , thou art too yong indeed to make a venture will such danger breed , what favour canst thou looke to find in lands most strange to thee , and at meere strangers hands ? strange lands , and people , and from me as far as egypt is , or sodoms people were , where thou shalt find thy hopes but mock'd vaine trust , for freedome bondage , and for fruit but dust . the authors epigram . most sinfull sons rebellious we below ; if that a son such disobedience shew , a son too by the woman that is free , how desperate must the feed of hagar be ? too venturous children , from our father stray to make our selves unto our fees a prey , our sin a monster , but our grace a brat , and yet we will be prodigall of that : our tender father , who best knows our frame , our weaknesse , sees , and warns us of the same , we are so wilfull , though most weak , indeed , that we will trust unto our strength , that reed . our father sees what snares abroad are laying , and therefore seeks to keep t is in from straying ; we , by the worlds alluring wiles mistooke , suck down the bait , suspecting not the hook . the prodigall son . vvhat shall i doe ? my fathers head doth shake against the course i goe about to take , but doth he see occasion of such care . is there such danger , and i see no snare ? fathers i know are fearfull , and indeed , are oft more fearfull in this case then need , but that is out of tendernesse and love , which sons must therefore suffer , not reprove , but i have found my tender father kinde , and unto pity ever much inclinde , and though i some forbidden pleasure take he will not punish for compassions sake . besides my youthfull blooming years are such as doe by nature chalenge freedome much , fly then my thoughts , and seise upon such prey as shall admit you pleasure in your way . the pitifull father . my tender son , i see thy tempted heart , i see therein how thou distemper'd art , what forces fight , and enemies perswade against thy little weake resistance made . i moan thy case , and in a fathers care i curb thy foes , and with thy weaknesse beare , yea though they sometimes in thee doe remove all filiall feare , yet i have fathers love . but oh , my son doe not my love abuse , that was the fault of the forsaken jewes : be thou not like the spider in his looms , suck thou not poyson from these hony combs . because thou seest my tendernesse is great more apt to grant , then thou art to intreat , let that not breed presumption in thy minde , not fault thee more because that i am kinde . the authors epigram . most tender father gentle god , indeed , whose matchlesse love doth mothers love exceed , how sweetly sing'st thou with most nursing charmes to keep thy children quieted in thy armes ? how loath art thou to let us off thy hand , because thou seest our backwardnesse to stand , and , when we weake and heedlesse babes are downe , thou tak'st us up , bemoan'st our sals , not frowne . shall we be won then with meer toyes , or worse , out of the armes of such a tender nurse ? toyes proffer'd too by strangers , and our foes , allure us from this bosome of repose ? or yet more fond , shall we our selves defile because our nurse will wash away the soile ? or , worst of all , for sake our loving guide our god , because we finde him slow to chide ? the prodigall son . no doubt but fathers in affection burn , heat of affection into flames will turne , from whence full oft , though often more then needs , the quenchlesse sparkes of jealousie proceeds . this tender care i ought not to forget , nor will , i hope , in any thing is fit , but sometimes pearles in fathers eyes appear but dim , which are to yonger eyes most clear . those youthfull beauties , objects to the eye , which aged fathers cannot well discry : could they but view them as they are , no doubt they would not curbe us busi'd there about . sweet beauties , faces fairer then the sun , where stars , like chrystall , too and fro doe run , whence sparkes , like fayries , father such a dart as flies , and hits , inflames and burns my heart . the pitifull father . deluded infant wilt thou be thus cheated ? my tender son wilt thou not be intreated ? wilt thou , oh wilt thou stop thy ears unto thy tender father , listen to thy foe ? can fading beauty , like a bait , intice thee from thy father , and all good advice ? can a meer colour , and of all most fading , be in thy bosome most of all perswading ? my wanton son t is thou art weak of sight , thy infant eyes cannot discerne aright , thou dot'st on shells , but dost the curnell lose , thou leav'st the substance , dost the shadow chuse . but stubborne childe , although thou stop'st thy ears at my perswasions , yet regard my tears , let not a fainting carefull father weep over a sullen carelesse son a sleep . the authors epigram . oh gracious father , can thy care be such ? oh gracelesse children can we erre so much ? canst thou lament , when we in mirth are mad ? can we be merry when thou art so sad ? wilt thou pursue us when we from thee run ? wilt thou thus wooe when we will not be won ? shall we forsake thee , who in love pursues ? shall we with scorne thy tender care abuse ? oh ignorant children , and most apt to fall , how earnest is our carefull fathers call ? and yet we stray , as if we were so young we did not know our tender fathers tongue . but thou our shepheard who dost still behold thy silly sheep thus straying from thy fold , forsake us not thus , in our way mistook , but bring us back , though it be by thy hooke . the prodigall son . you my companions , my associates sweet , who with most courtly kinde imbraces greet , with whom i count my selfe at home and best , by whom my fancies are become possest . what shall i doe ? oh doe your answer frame , my carefull father doth my courses blame , he would perswade me you doe but delude , and that such pleasures will with griefe conclude . but sweet contentments , is it so indeed ? doe you betray me , will you fail at need ? oh tell me truly , doe you but beguile ? thus make me frown'd on , only for a smile ? sweet voice ! me thinks i heare you answer no , you have no purpose to delude me so , you will be constant , and i yet shall finde increase of pleasure , greater joyes behinde . the pitifull father . distressed father , just as scriptures tell , i brought up children , and they now rebell ; i gave them being nurs'd them up , and loe , they turne their backs as soon as they can goe . the savage suckling , when his feet he feels , against his breeder can but turne his heels . but none so savage nature , never frames such monsters as do quite reject their dames . but thou my child , with whom i grieve to chide , for whom i have all means of pity try'd , to whom hath given a portion may suffice , on whom hath labour'd that thou might'st be wise . wilt thou revolt , art thou so simple grown to seek for wisdome , having lost thine owne , at strangers counsell ? and besides , of those which are me or cheaters , and thy chiefest foes ? the authors epigram . most sad relation ! from the savage 〈◊〉 true births appear : but monsterous sons of men ? of men ? oh most depraved natures rod : but what is this then , monsterous sons of god ? most holy father from whose streams we know the least corruption can not ever flow : how canst thou looke downe as a father milde ▪ vpon such sons thus by our selves defil'd ? defil'd , indeed , we must be so reputed , how can we chuse who joyne with the polluted ? the sin●st piece doth soonest take a staine , the fairest colour shewes a scar most plaine . but why doe we so low polluted ly ▪ and can derive a pedigret so high ? meer beasts doe not beneath their nature fall . can we be most degenerate of all ? the prodigall son . vvell , i must travell , i must crosse the seas ; my awfull father is too hard to please , his age so much civility requires that he forgets what tender youth desires . perhaps if i were further off imploy'd my father would be nearer pacifi'd , or at the least wise then his frequent checks should not my youthfull disposition vex . come then companions let us get on boord whiles tyde doth opportunity affoord ; and safely sally on the ocean flood , with sailes all spreading , whiles the winds are good . that we , thus surg'd on neptunes billows , soon may passe through those dominions of the moon , arriving at those indian banks of treasure , the shoares of sweet security and pleasure . the pitifull father . vnhappy childe , now what means all this speed ? what , art for tarsus ? wilt thou flee indeed , wilt thou be so deluded ? art so blinde , canst thou forsake thy father in this kinde ? oh , how have i offended thee my son ? what wrong , or what unkindnesse have i done ? or rather what most fatherly endeavour have i left undone to protect thee ever ? only with gentle admonitions due , drawne from the center of affection true , i labour'd to reduce thee in thy way who art thus subject to be led astray . remember jonach in the raging deep when once he was awaked out of sleep , how was his soule tormented with the woe his wilfull straying then had brought him to ? the authors epigram . most loving father , dost thou thus perswade poore dust and ashes which thy hands have made ? dost thou thus draw us with thy cords of love , who might'st most justly with a rod reprove ? thou with one touch canst crumble downe this frame , our wals of clay to rubbish , whence they came , and in an instant utterly subvert the most rebellious castle of the heart . shall we poore children then , who cannot stand resist thy just and fatherly command , thy gracious will most willingly resist who at thy will can scourge us as thou list ? nay yet more heavy , when thou seemst to hide thy grievous rod , nay griev'st that thou must chide : shall we then for that plaster make a sore , because thou favour'st we offend the more ? the prodigall son . most pleasant course ! oh with what winged motion on this indented pavement of the ocean , glide we along ? or rather swiftly run , as mounted in the chariots of the sun . successive sure , no expectation fails , most prosp'rous windes doe fill our lofty sails : the ayre is gentle , and our vessell strong , all promising a happy shoare ere long . a happy shoare indeed ; oh see , behold , are yonder not the hils where men dig gold ? sure yes the same ; let downe your plumets , sound , the banks appeare where pleasures do abound . come then some skilfull pilot with your oares and tole us in unto your happy shoares , your flowry banks sufficiently declare what sweet contentments in your confines are . the pitifull father . forsaken father ! is my son on float ? now whither will he in his cockle boat ? what fatall winde doth now thus constant wait to transport such a transpossessed fraight ? unhappy voyage , it must needs be so where head-strong will doth heedlesse master go : the ship , the shell of reasons fraile fore-cast : fond sense the sailes , and most proud flesh the mast . the seas , the streams of sensuall pleasures flowing : the winds untam'd affections strongly blowing : false syrens charm'd security , the calme : blind judgement pilot : satan steers the helme . the haven where to this vessell makes this speed is hells owne channell , though not hell indeed : the seeming pleasures which are thence accruing conclude in sorrow , if not utter ruine . the authors epigram . most prudent father , who dost thus disclose the sublile malice of our secret foes , our inbred traitors , joyn'd with satans force to hale us on in a rebellious course . how justly might'st thou in our straying leave us ? or over-boord with stray jonah heave us ? and make us , who will here not hear thy call , cry out unto thee in the boyling whale ? oh foolish children , yea inchanted we who , in this danger , will no danger see , but rather doe endeavour , yea devise to cherish these our chiefest enemies . our wils are stubborne ; and we will resist : our reason blinded , and we love the mist : our hearts unjust , and we delight deceit : our eyes are wanton , and we lay a bait . the prodigall son . most pleasant borders ! where am i on shore ? your sands are silver , banks are golden oare : the gates within your marble wals are those which open to the gardens of repose . no other sure then paradice below , see heere what various fruits of pleasure grow , how full with clusters doth the tender vine about the trees of golden apples twine ? under whose shadowes , as most pleasant bowers , doth safely sit the choice of beauties flowers , whose sweet perfumes , and colours of delight to highest raptures of content invite . are edens pleasures greater , or so much ? most pretious fruits , may i presume to touch ? your lovely beauties do with smiles expresse your gentle natures will afford no lesse . the pitifull father . deluded child , of judement thus depriv'd , and duty voyd , where art thou now arriv'd ? just on the banks of flowing nilus cast , where thou shalt woefull bondage find at last . those grapes thou dot'st on yield but dreggs of wine , whereon thou drinking mak'st thy selfe a swine : those golden apples but the serpents baite , which proffer pleasure , but performe deceit . those blazing beauties , which thou think'st such stars , are but meere flames to brand thy soule with scars : those flowers of pleasure , which do so perswade , intice to ruine , and most quickly fade . those freedomes which thou dost presume on there are under pharaoh , or the king of sear , whose fairest speech , and sweetest smiles , are all but nets to draw thee to perpetuall thrall . the authors epigram . foreseeing father , who dost thus discerne thy childrens follies , and dost thus fore-warn , how justly art thou in thy justice freed if mercy will not move us to take heed ? can , can a father seeing in this kinde have children which are altogether blinde ? no , no , we from thee do derive such light as can by no means be extinguish'd quite . what then , oh what then so obscures those raies , we grope in darknesse thus at high-noon dayes ? surely , oh surely it comes thus to passe our eyes , those casements , are inchanted glasse . through which we are deluded in our sight , or else our understanding is not right : both sure abus'd , our judgement is defeated by sense , our sense by false appearance cheated . the prodigall son . faint heart , what fail'st ? canst thou dejected be ? revive thy spirits , pleasures here are free ; seest thou not how they flourish in this i le , as if they would intice thee with a smile ? when sweet contentment no desire restraines shalt thou be bashfull ? give desire the raines : thou sit'st as queen within my tender breast , what fate shall then thy awfull force resist ? call home thy thoughts then which are gone astray , rouze thy affections , here is richest prey . and let it in this paradise be seen by thy attendance that thou art a queen . a queen ? then thou may'st questionlesse command , no subject may a sovereigne pow'r withstand , then like a princesse keep thy foes in awe , and take thy pleasure , make thy will thy law . the pitifull father . sad father ! thus inforced to bewray a sons rebellion , running thus astray : can you suppose i without griefe can see , or tell these sorrows ? no it cannot be . he now may thinke he being now remote , he now unseen may set his shell on float , let loose affection , and unlimit will ; but i with sorrow do behold him still . i see the bondage of his better part , by giving power unto his wanton heart : i see the thraldomes of his heart beside by making of his stubborne will its guide . i see how vain the worthlesse pleasures be for which he gives away his heart from me , i see how those his pleasures doe deprave him in those indowments i his father gave him . the authors epigram . most gentle father , tender hearted god , what mother like thee could forbear the rod ? thou dost in bowels of compassion yern , when we run from thee , and will not returne . shall we then , desperate we , without remorse , run headlong still in a rebellious course ? can any childe those pearly drops despise who sees the tears stand in his fathers eyes ? oh senslesse creatures , silly children right who , having goe out of our fathers sight , doe thinke our selves then most secure , when we , poore infants , then in greatest danger be . in greatest danger , it must needs be so , when we lye open to the greatest foe . the heavy sequels are full sad , bewraying the wofull dangers of a wilfull straying . the prodigall son . you flowing pleasures , which like streames distill from purest fountaines , let me drinke my fill : i tast your sweetnes and it gives delight , oh let me fully take my appetite . your taste reviveth more then phaebus beames ; how happy is he bathes him in these streames ? these streames , which so refresheth with a tast : here let me swim , or let me wade at least . sweet currents ! viewing of whose flowing tide . sits glorious flora in her blooming pride , about whose beds of roses fresh and greene . sits beauties nimphs attiring with their queen . is here not heaven ? or paradice below , the garden where the fruits of pleasure grow ? and these the angels , or the saints most dear which i should honour , if not worship here ? the pitifull father . prodigious sure ! had ever father child became so vain , unnaturall , defil'd ? my son hath now no thought at all of me , he quite forgets how tender parents be ? but can a childes forgetfullnesse be such ? and parents never-resting care so much ? my heart is heavy , and my hands i wring . his heart is merry , he doth laugh and sing . nay yet more desperat , he doth now indeavour to leave me quite , to cast me off for ever ; and will have new affinity , new father , new gods , indeed , or cursed idols rather . oh most perverse i shall i with favour yet remember him who doth me thus forget ? can sparks from such a quenched coale revive ? abused patience thus for ever strive ? the authors epigram . most constant father , who art still most stable , though we thy children be most variable : wert thou , like us , to restles change inclind . there were no hope that we should pardon find . but howsoever we , unto our shame , are still transported , thou art still the same : but can we careles children be declind thus from a father thus for ever kind ? thus kind indeed , when we offend he grieves , when we do want , he presently releeves , nay when we urge him to revoke his will , he then takes pity and is patient still . most gratious father , but most graceles we , shall such a father without honour be ? shall we for ever thus bis patience urge ? most tender fathers may be forc'd to scourge , the prodigall son . my ravish'd thoughts here take your fill in pleasure for here is fulnesse , here is ample measure , here nothing wants , here nothing is restrain'd , no coynes found , nor kindnes shown disdain'd . here beauty burnish'd in virmilion glowes , whose beams dart lightning from most youthful browes : oh let me take the comfort of this fire , these flames consume not , but do feed desire . most pretious jewels , what rare prize is here ? such pearles as these cannot be bought too deer ; shall i be sparing of a little drosse to purchase jewells oh it were too grosse . cheer then my thoughts , and usher in content , what gives more courage then a free consent ? the prey is certain , be but you on wing , such pleasant pastime fits our cheerfull spring . the pitifull father . deluded child whose heart is gon a stray , needs must his sences then be led away : for this must by necessity appear the fountaine foule , the streame cannot be cleer . are all my gentle admonitions vaine ? my teares too fruitlesse , will no meanes restraine , but yet unmoved , but rebellious still ? rebellion is like witchcraft , or more ill . what shall i do , who have thus kindly don , shall i be forced to reject a son , and with more sorrow quite forsake infine , a son so neer and naturally mine ? oh what a burden doth a father beare ? to what a straite am i inforc'd with care ? to lose a member is a griefe , but sure to lose a son what father can indure ? the authors epigram . most tender father , pitifullest nurse : most stubborne we whom pity make the worse : thou sooth'st and singst us , proffer'st us the brest : we turne , we spurne , and frowardly resist . thou seek'st with patience to reclaime us still : we seeke the more to have our froward will : thou shak'st thy rod , but shak'st to give a stroke : we shake not but thy shaking hand provoke . thy heart is moved at our desperat course : our hearts unmoved , are without remorse : thou sighing saist must i reject a son ? we laugh , and sing , and further from thee run . kind father canst thou thus keepe natures lawes ? and can no law no bridle hold our jawes ? wert thou not certaine in thy love begun , vncertaine we were certainly undone . the prodigall son . oh sweet ! what rare felicity is here ? where nought offends , where all things fit appear ? where natures shop , full furnisht with supply , stands alwaies open to the passers by . my thoughts what thinke you of these streames so cleere ? my senses can you not suck hony here ? affections can you here not feed desire , and with contentment to the heart retire ? here are the beds where sweetest roses grow : here are the bancks where purest streames do flow : here are the only instruments of mirth : here are the only jewels upon earth . my stragling thoughts then here set up your stay , my striving senses seek no richer prey : affections here your fancies may be quieted : my tender heart then rest thou here delighted . the pitifull father . disquieted , yea discourag'd father ; what all duty , yea humanity forgot ? are all those neere relations now exil'd , betweene the tender parent and the child ? transformed children may become thus strange , but parents love is not so apt to change ; although my son can with his father part , yet this word son comes neer my tender heart . oh careles child , a very child indeed , but children will be childish without heed : but parents are by laws of justice tide , if fair meanes faile to use the rod , and chide . then let me leave no meanes unsought to gain , a child thus lost , though faire meanes be in vain , and chiding fruitlesse , yet his stubborn heart will yeeld , it may be , when he feeles it smart . the authors epigram . hard hearts of ours , where nothing will indent , at least no faire meanes , but are like the flint whose fire wil by no gentle blowing burn , but struck with force will into sparkles turn . is there such marble in our bosomes heel'd as must be hamer'd , or it will not yeeld ? or in the same such adamant indeed , as cannot be dissolved till we bleed ? oh thou most skilfull alchymist of all . who canst extract pure hony out of gall : oh make thy knowledge here be understood , dissolve this stone , thou hast the only blood . but were the hardnes of our hearts so great they would not soften ; yet thou canst creat ; then either do thy art of working shew in melting these , or making of them new . the prodigall son . fair phaebus , rights darke shut in shop adorning by setting ope the windowes of the morning , what glorious objects drest against i rise prepar'st thou to salute my waking eies ? resplendent beauties which do shine so bright . got from beneath the canopie of night : vouchsafe a blessing from your lips , which may fore-tell successe for the succeeding day . you almost angels , may i not adore you ? let no displeasure draw a vaile before you : your piercing beauties , like cupids pow'rfull dart , shot through mine eies , not wound , but warm my heart . but what begin you to withdraw your rayes . as though black fate envy'd my happy dayes ? accurst be the occasion that shall shrow'd such suns by day , such beauties in a cloud . the pitifull father . oh what an endles travell is our care when children borne , are yet againe to bear ? when we welform'd have brought them forth , they then transforme to monsters , when they should be men ? from which prodigious nature to reduce , or change those formes made naturall by use , we finde more hard and tedious then the smart of first producing , and more neer the heart . so soone as forth the potters hand , they fall , oh feeble clay which cannot stand at all : and being down have no desire to rise . but sleep , like swine , in most polluted sties . but can a child of mine thus blinded keep ? or shall i let him thus for ever sleep ? no , let me rather with the rod reprove correction , sometimes , doth make way for love . the authors epigram . oh foolish children , why are we thus idle ? why give we thus our vain desires the bridle ? our fancies fond with shadows thus fulfill . to lose the substance of our fathers will . can we account a fathers kindnes slight who doth thus tender-fatherly invite ? or shall we prize his patrimony poore who to bestow hath infinit in store ? no , no we cannot but confesse t is known our fathers love doth far exceed our own : his portions laid up for each child a part , ten thousand times exceed each childs desert . what then can move us to neglect so much a father tender , having riches such ? who labours thus unto us to convay a state which never , never shall decay ? the prodigall son . oh what a cloud is this which doth appeare ? which darkens thus my day which was so cleer ? can such a sun-shine be obscur'd so soone , shall night incroch upon my day at noone ? late smiling fate beginst thou now to frown , as if thou didst intend to throw me down ? dost thou , who seem'd so sure , begin to reele , wilt thou in thy displeasure , turne thy wheele ? oh you my pleasures and contentments sweet , which did with such most kind imbraces greet , will you now fold , your late unfolded armes , becoming churlish , who bewitch'd with charmes ? but you faire faces , natures choycesti art , whose tender beauties shew a gentle heart , can you prove cruell ? do you too seeme nice ? will you reject now , who did late intice ? the pitifull father . harke , harke , methinks i heare my straved son begins to lose the pleasure he had won , those painted outsides of delight begin to let him see they are deceit within . deceit indeed which is but made to shine . with the meer drosse and refuse of good coy●● . which worthlesse gilding being worne away , it shewes how painted shadowes do betray . my blinded child doth now begin to view those pleasures false , he once accounted true ; and , to his shame and sorrow , may conclude they did but at the best of all delude . but let them , mock , and more deride him yet , him thus befooling , they may teach more wit : he on them hath so deeply set his love , it will not without violence remove . the authors epigram . oh blinded reason , and corrupted stain of once pure nature , now exceeding , vain : can we rest captive in this base subjection ? thus live in thraldome to untam'd affection ? we read of strangers and meer bondmen too who conquer'd passion could that wonder do : and shall we children , and by birth made free , in bondage thus to brutish passion be ? but shall we then take pleasure in this thrall ? and count it sweetest liberty off all ? and will not without violence be freed ? oh this is sordid slavery indeed . and yet these are the heavy cha●●●s we beare , we , gon astray , are taken in this snare ; within which mill , we , by deceit made blind , do , like most grosse contented assesgrind . the prodigall son . but you the objects of my youthfull joy ; who thus would try me by your being coy , you have my heart ; then do not thus persist , but smile agine , you need not be in jeast . the fountaine of my love doth overflow which jeasted at will quickly jealous grow ; then be not coy , but smile , and coole that smart before it workes combustion in my heart . but what still frowne you ? and yet answer no ? can you thus leave me , will you gull me so ? have i prefer'd you above heav'n , oh vaine , and will you now require me with disdaine ? you that have pluck'd the blossomes of my youth , will you with falshood now requite my truth ? you that have suck'd my fountaine of supply , can you now scorne me , having suck'd it dry ? the pitifull father . so , so , my son doth now begin to prove those courses vaine i told him of in love : he thought my counsell then might slighted be , but now he findes , what i did then fore-see . rash headed youth , presuming on their skill , will take their course , against their parents will ; as if they thought their wisedomes were the best ; who , silly soules , with folly are possest . my son upon my fatherly advice did turn his back , as too severe , or nice : but now he doth , to his confusion , find that fathers see , when foolish sons are blind . but as he left me , and would have his will , so let me let him strugle with it still ; no meanes doth more reclaime a child resisting then to be whip'd with cords of his own twisting . the authors epigram . oh thou our god , and father too , most just , who gav'st us all our being out of dust , and having fram'd us by thy matchles skill , dost like a father nurse , and feed us still . how full of wonder finde we all thy deeds ? and yet thy kindnesse most of all exceeds , how could'st thou else so full of pitty be to children so undutifull as we ? thou canst give quailes if we stand need of meat , and thereby too canst teach us how to eate , and , when we have the baits of pleasure took canst thereby curb us , when we feele the hook , oh thou who canst bring day thus out of night , and make our shadowes vanish , with the light : make thou , who thus discover'st all deceit , the hooke appeare , before we take the bait . the prodigall son . oh most unhappy miserable wretch , whom most false joyes most deeply did bewitch , false joyes , indeed , i may most truly say , which did but smile upon me to betray . those my companions who , when i had store , i made most , now mock me being poore : my late full cheekes , which were delighted in , proud beauty scornes , by sicknes now made thin . most desperat wretch , to whom shall i betake me ? when those i thought my dearest friends forsake me ? and cursed pleasures i may call them so , which thus , infine , take pleasure in my woe . i now want food , who food abus'd of late , which want , with sicknesse , doth my strength abate : distressed creature , thus inforc'd infine to want the husks which are bestow'd on swine ; the pitifull father . there , there my rod , begins my child to bleed ? it is not matter , make it smart indeed . and yet , i trust , thy stroaks may be the lesse because he is already in distresse nor can i thus return him his desert , and rest my selfe unfeeling of the smart , for ( howsover i might be in mood ) i would not give one stroak but for his good . but he hath been unruly , make him ●ame , and make him , likewise , to confesse the same : yet be not rough , though he hath badly done , he is , though a rebellious , yet a son . but oh , he hath forgot his father quite ; but oh , that was but childish oversight : yet touch him till he thinke on me again , that yerk , i know will not be given in vain . the authors epigram . meere prodigalls ! we must that title grant , who in our plenty never thinke of want , but winde up from the cistern of our store till , silly asses we can wind no more . but when we find by making of this speed , our buckets doe come empty up at need , we then can see , but not till then , alas , what too rash drawing brings too soone to passe . then , then , when it is almost then too late , we can accuse our courses , curse our fate , and curse those pleasures , causes of our care , which once we thought the only joyes that were . but oh , how watchfull is our fathers eye to make a vertue of necessitie ? who , when we fooles have thus our selves undon , doth , like a father , there by call a son . the prodigall son . all wanton youth take warning by my woes , and see in me the summe of vaine repose , which , like a bud frost bitten ere it bloomes , appeares , but unto no perfection comes . all earthly pleasures are but like a bubble , straight turn to nothing , which were rais'd with trouble : the fairest faces soonest change their dye ; the sweetest charmers are most apt to lye . thus , mov'd with sorrowes , i may tell the same , and make the world take notice of my shame : but , till i had experience of this woe , no meanes could make me think it would be so . but now i think upon my father here , whose fore-sight now i find exceeding cleere , he often told me , and with many a teare , what would befall , but then i would not heare . the pitifull father . hark , hark again , what voyce is this i heare , is this which makes such musick in my eare ? which thus tunes father , hath my son that strain , is he restor'd unto that life again ? he which , indeed , was dead and bury'd deep in grave-like grosse security asleep : hath that lost child the name of father found ? can he that heav'n awaking trumpet sound ? and can i stop my eare then to his voice , where at the heav'ns inhabitants rejoyce ? reject an infant calling upon me that am his father , no it cannot be ? nor can he be more ready to declare his wants in calling then i am to heare : though i , indeed , might justly make him steep his eyes in teares , who would not see me weep . the authors epigram . most carefull father , but most careles we who are most blind in what thou dost fore-see : thou knowst our folly : we will trust our skill : thou wouldst direct us : we will have our will : thou see'st our danger : we are therein blind : thou dost bemoane us : we are not so kind : thou still giv'st warning : still we give no care : thou dost allure us : but we will not heare . thou shew'st the rod : we at such shadowes scoffe : thou shak'st the same : we shake the danger off : thus urg'd thou strik'st : we strive to have our will : thou strik'st again : we strugle with thee still . at length , thou wound'st : we then begin to fall : thou wound'st more deep : we then dear father call : thou hear'st our cry : we yeeld to thy command : thou burn'st the rod : we feel thy stroaking hand . the prodigall son . poore silly pilgrim , by deceit betray'd , thus from my country , and my father stray'd , where i in plenty might have been secure , i here undone must slavery indure . oh heavy yoak intolerable weight ; are these the chaines so gilded by deceit ? which seem'd to proffer liberties so sweet , but now become such fetters to my feet ? poore captive thus in miserable need , whiles poorest servants of my fathers feed : oh now how happy should i think my state were i but servant , where a son of late ? but i for ever justly am exil'd : but justice ties no father from his child , but i have plaid the rebell , prov'd no son : but rebells yeelding have some favour won . the pitifull father . my son , my son , repentant sighs are loud , i heare thy voice , though from beneath a cloud ; no distance , place , nor darknesse can deny my speedy hearing when my children ery . t is true my son , t is true i do confesse , i might insult now thou art in distresse ; but thus to heare thee thus far homward brought doth banish all displeasure from my thought . returne , returne then , linger not the time , thy recantation shall acquit thy crime : i do receive such losses as my gaine , i take no pleasure to prolong thy paine . thou only beg'st to have a bondmans place ; i do not do my children that disgrace : then feare not , fathers joy in such returnes ; distrust disheartens where affection burnes . the authors epigram . most gentle father , pitifull indeed , thy heart is wounded when our hearts do bleed : and yet most wounded then when thou dost see our hearts so hard they will not wounded be . we from thee run , thou callst us back againe , we are undone , yet thou dost not disdaine ; thou giv'st that motion to return , we lack , and yet with praise dost crown our coming back . oh thou that dost thus fatherly respect , and workest both the will , and the effect : make us more able to return , at least , make us more willing when thou dost assist . thou art the potter , we are but the clay ; thou art the shepheard , we the sheep astray : though we be vain , yet lose not thou thy cost , though we be stray'd , yet do not see us lost . the prodigall son . father , dear father i would utter fain , but feare doth that word father dear restrain . father , i faine would have my grievance shown , but oh i am asham'd to make it known . but it is fit i should confesse the same : but thou canst take no pleasure in my shame : thy greatnesse doth in robes of glory shine , then canst thou looke upon such raggs as mine ? but why should i these troubled seas propound , i sayling in whose surges must be drownd ? why feare i thus the fetters which inthrall me , when thus my father doth from prison call me ? thy call deare father , cannot but suffice to shake off all my shackls , bolts and tyes : then at thy call , which thus doth call for speed , i come to meet thee , trusting to be freed . the pitifull father . vvelcome my son , thrice welcome , i' st not meet thou shouldst bee welcom'd with imbraces sweet ? thou , who wert lost , and now art found remain , thou , who wert dead , and art alive againe ? long have i long'd for this thy safe return , whereat my bowells of compassion yern , why shak'st thou then , why blushest being poore ? thy feare is past , thou shalt have raggs no more ? revive my son , be cheerfull then my child , and cease thy sorrowes , i am reconcil'd , oh let those teares be taken from thine eyes , they stir the fountaine where compassion lyes . come tast my dainties , i have choicest fare , and sweetest musick to delight thy eare ; this is my pleasure , i will have it done , in spite of envy , for thou art my son . the authors epigram . thou father of all fatherly respects , whose pittie this , all parents thus directs : what duty then , for this thy kindnesse shown , is due to thee from children of thine own ? most happy children , happy we , indeed , whose fathers kindnes doth thus far exceed ; who , when our follies , in our faces flying , returns us weeping , scekes to still our crying . oh then how silly , sensles i may say , are we ; if we from such a father stray ? can all the worth , can in the world appear , make us set light a fathers love so dear ? but then shall trifles , shall meer painted toyes , shadowes , of pleasures , and but dreames of joyes . or ought detaine us , that shall labour for it , from such a father ? let us sons abhor it . let us not , seeking , lose our selves to gain such husks abroad , and may at home have graine . an epitome . father , i have offended , but alas , shame stops my voice here , will not let it passe . son , cease thy sorrow , let my joyes appease thee , t is not thy teares , but thy return that please me . father , but canst thou thus be pleas'd with me , who have thus sin'd both against heav'n , and thee ? son , this thy sin is vanish'd , as lamented ; i take delight to pardon sin repented . father , but such offenders are too base to raign as sons , grant me a servants place . son , know my servants are as sons to me . so highly honour'd all my saints shall be . father then let me be for ever bound to serve , where service is such freedom found . son , welcome son , no bondman thou shalt be , but shalt inherit with my sons made tree , free then , indeed , when the testator lives to make that freedome certain which he gives . breathings after divine ayre . the third booke . the foolish man hath said in his heart tush there is no god . psal. 14. 1. desires of ayde . most gracious god , and yet a god most meeke ; above the heav'ns , yet stoup'st to earth below ; beyond our reatch , yet giv'st us leave to seek ; past our conceit , yet wouldst have us to know , to seeke and know thee as thou dost appeare , but further knowledge is not granted here . as then we ought not to presume to pry into those secrets must be yet conceal'd so thou hast given us licence , yea a tye , to seeke and know thee as thou art reveal'd ; oh let me read thee in thy copies then but stay my thoughts where thou hast stay'd thy pen . thy largest booke is in thy works indented : thy lesser copy in our soules ingraven : thy sacred volumes are the scriptures printed : thy secret lines are sent by grace from heaven : which secret lines lord center in my breast , those are the keyes to open all the rest . i do confesse that i am much unfit to pry into thy mysteries divine ; besides the starres will not of sparks admit to zoare into those circles where they shine ; though thou the sun from whence those starres have light disdain'st not sparks , but mak'st them burn more bright . oh then thou sun , yea light it selfe , indeed , who dost not quench , muchles disdainst the same , the smoking flax , nor break'st the brused reed , turn thou my spark into so pure a flame as may both warme my chilled soule within , and burst out to the light of other men . thou dost confound things mightie by the weake , out of the mouths of babes ordainest praise , mak'st the unlearned , yea the dumb to speake , rejectest none but who rejects thy waies , that hate to be reform'd ; lord helpe me here , and in my weaknesse let thy strength appeare . breathings after divine ayre . earth stand amazed , stand amaz'd and move , and be you heav'ns astonished above ; a man , and yet no maker ? hells abisse , yea tremble earth and heav'n , and hell at this . superiour powers who fram'd this matchlesse frame this man , and form'd your image in the same , what fretting time , or what infernall powers have rac'd , or thus defac'd that worke of yours ? you made him holy , he defiles his race , you gave him honour , he hath lost that grace , you lent him knowledge , he abus'd that light , yours by creation , he denies you quite . unhappie chance , unhappie change , alas , what brought this most unhappie change to passe ? who turn'd this perfect good to perfect evill , but he that turn'd from angell to a divell ? that hatefull , hurtfull enemy indeed , who whiles man slept , cast tares amongst the seed , or rather only in that peece of clay , cast tares , and stole the pretious seed away . presumptuous theefe and enemy to man , whose hidious theft in heav'n above began , he there aspir'd to steale from the most high , and there most justly rob'd himselfe thereby . for this his fact thrown down from heav'n to hell , he lost himselfe , and maker as he fell . and ever since , his restlesse selfe hath tost to steale from man what he by stealing lost . but silly man shall such a hatefull foe rob thee of god , prevaile upon thee so ? shall hells black vapours so thy soule benight to put out of thee all celestiall light ? but sensles man , or rather savage beast , canst thou thus at the god-head make a jeast ? the fiends in hell more fealtie declare , for they confesse there is a god , and feare . oh horid , hellish blasphemy , or worse , the damn'd in hell deny not god , though curse . and such as here against him dare dispute shall find hereafter hell will them confute . but silly man , or monster of that name , in mind a monster , though a man in frame , resolve this question , if thy wisdome can , is there no god ? how came there then a man ? but here i know thou wilt to nature fly , all things , thou saist , by nature live and die , and natures force doth all conclusions draw , nature shall therefore be thy only law . i grant in all things that created be we may a power which is call'd nature see ; which to such creatures is a law indeed , whose skill no other dialect can read . but thou who hast an understanding part , and hast besides much benefit by art , sparks rak'd up in thy ashes of such light as death , nor divell can extinguish quite , canst thou be grosser then the beast that dies , blind as the beast is , yet hast better eyes ? admit no maker but ingendring power , as earth brings forth the herb , the herb the flower ? but canst thou into natures secrets pry , and canst not view a deitie there by ? earth may bring forth , but not create , fond head , can that give life which in it selfe is dead ? but here thou wilt , out of thy wisdome say , there is , indeed , both dead and living clay , the dead brings forth the creature dull and base , the living doth produce a living race . the sensles earth we may with safety grant brings forth the sensles grasse , the hearb , the plant , that living morter which is man by name by generation doth produce the same : produce , i say , as instruments whereby creating power continues a supply ; god first , indeed , mans god-head to convince , made man of dust , but man so manking since . man then was made , made not himselfe to live , how can he then have any life to give ? or if he hath we must subject it still unto the force of the creators will . but be it so , what can be granted thence ? that sensles earth , or earth indu'd with sense can out of their created substance frame an other substance , or indeed the same . this is but only to preserve , t is plain , that which before was made , not make again : nor can the creature bring forth , as is said , without the help of a creating ai'd . thou mad'st not then thy selfe , nor yet thy son , who did that work then which thou see'st is done ? thou canst no just apologie invent , confesse there is a god then , and repent . thy soule , besides , though now inclos'd in earth , yet pure in substance , and of noble birth , cannot but at some time or other dart some heavenly rayes into thy earthly heart , which doth convince thy knowledge of thy errour , and strikes into thy conscience such a terrour as makes thee feele the power of the most high , which in thy heart thou dar'st thus to deny . were this too little at it is perchance , to work upon thy wilfull ignorance : yet god hath further witnesses no doubt , thousands , he hath not left himselfe without : his word , and works uncessantly declare him in such a voice that all the world may heare him , his word reveales his truth , his works his glory . all creatures being do confirme the story . but here againe thy wretched heart replies , those works of wonder which no mortall eyes can see into their center , something pose thy desp'rate thoughts , thou stand'st amaz'd at those . but for gods word , though writ with his own pen , or from his mouth by heav'ns inspired men , that suites not with thee , sincks not in thy brain , tush words , saist thou , they are but wind or vaine . thou can'st those rules , which we call scripture , read with no such trust to think them true indeed ; but mans invention so to keep in awe men which by nature stand in need of law . but dust and ashes dar'st thou make a tush which makes both angels , and the heav'ns to blush ? racing besides those truths which are ingraven upon thy soule by truth it selfe from heaven . prints of eternity upon thy soule are stamp'd by heav'n : canst thou then slight that roule which to thee reades eternity in print ? is heav'nly ●ire so hidden in thy flint ? thy flint , indeed ; but when this powerfull word , which is more sharpe then a two edged sword , strikes home upon thy flintie soule no doubt , it doth force sparks of heavenly fire there out . but lest these sparks should burst out into flame , thou seek'st by all meanes to put out the same , though making thus these heavenly sparks retire , thou keepst thy selfe unto eternall fire . againe this word , besides the ghostly power that rests within that never raced tower : the potent truth which hath so well been try'd , with sweet consent and harmony supply'd , that harbours in this heav'nly word is such as may convince thy marble heart asmuch . the truth indeed , that we may truly call , one jot whereof did never faile , nor shall ▪ and did thy sight not dazell at this sun thou there mightst cleerly read the same and run . but oh ! thou wretched atheist that dost find the seeing organ of thy soule too blind to view the truths in sacred scripture pend , or wilfull that thou wilt not apprehend : o rest not under that egyptian cloud , cast not away the meanes of light alow'd , but read the scripture , to avoid that curse , disuse of reading makes thee read the worse . hadst thou a heart could truly understand , or eyes set ope by faith to read that hand , thou shouldst discerne such wonders in that glasse as nothing but a god can bring to passe . the truth of this most perfectly appeares by the consent of past foure thousand yeares : each promise , tipe , and prophesie fulfil'd do here of certain testimonies yeeld . the seed to break the serpents head was sown three thousand yeares before the blade was grown , all humane hopes might then have been casshierd and yet at length a glorious crop appear'd . god once drown'd all the mountaines here below , but then above , in mercy , set his bow to be a sign , which hath been still made good that heav'ns no more should poure down such a flood . thus heav'ns , by scripture , often times fore-shew what by experience men in time find true , that men in scripture so may learn to read their makers glory by his pen , and dread . again ( besides the truth that scriptures carry that in themselves they from themselves not varry , whereby they are with that perfection crown'd which in no humane author can be found ) the loftie stile that sacred scriptures bare their height of birth and majestie declare so powerfull , so impartiall and sincere as partiall man could never yet come neere . men deeply learned , and of highest wit , unlesse instructed by this holy writ , write at the fairest but with natures quill dip'd in some fountaine on pernassus hill . their wisdomes to no higher pitch can hover then principalls of nature do discover , imploys that agent which we reason call about no objects but meere naturall . but sacred writ that hath a further reatch , that is transcending flies a higher pitch , that came from heav'n , is spirituall , and here made by the spirit to us men appeare : that conquers reason subdues natures lawes as far unable to dispute the cause , that is eternall , therefore sent to try that part in man which hath no power to die . the scripture only on the soule reflects all earthly objects it , as base , rejects , the soule a spirit , therefore only fit to read those copies by the spirit writ . this writ from heaven then summons up thy soul to heaven that court which issu'd forth this scroule ; glew not thy soule then too neare earthly things , hang no such plumets on its sublime wings . againe the scriptures only have the art to search into the secrets of the heart , they only can discover sin , and prove upon the conscience they came from above . they only a beginning doe relate ; no humane treatise of so ancient date ; they only have preserved been , and shall , though ever , doubtlesse , envy'd most of all . and in them , in the sacred writ i meane , as in a glasse is only to be seen that perfect image of supernall might which can be viewed by no other light . there is i grant it , in each humane frame an eye by nature fixed in the same , which doth by nature beyond nature see a pow'r there supernaturall must bee . which power no doubt hath deified been from the beginning by the race of men , though most for want of power to understand , ascrib'd that power unto some other hand : as some to creatures like themselves but clay ; some to the sun , as former of the day ; some to the moon , some to the stars , yea know some to the prince of hell below . yet all to something ; thus the infidell beleeves there is a power that doth excell , but ignorant of what it is , doth faine or forge a god out of his idle braine . thus natures pen , by reasons power , no doubt , doth point at god , but cannot point him out , doth shew a god ; but what he is , or where , that scriptures only fully can declare . shall then a heathen a meere infidell , who never heard of either heaven or hell , or dreames of soule , alone by natures view discern there is a god and homage due ; ( which is apparant all the world abroad , all nations worship something as a god ) and shalt thou atheist , dar'st thou all alone be worst of all men and acknowledge none ? thou hast , besides the wisest heathens sight , much greater aide , far cleerer beames of light , gods holy and eternall word by name , eternall in the nature of the same , where thou maist its eternall author find , it only gives that sight unto the blind , and this thou hast not , so to make thee pos'd , as pretious oyntment in a box inclos'd , not only in the hidden letter teaching , but open'd by the pow'rfull hand of preaching . canst thou not row then in this calmed ocean ? sit'st thou in darknesse in this heav'nly goshen ? dar'st thou deny that deitie which here doth in such perfect characters appeare ? oh do not thou degenerate so far to be more sordid then the divels are , the divels do much forced duty shew to holy scriptures and do know them true . shall divels then unto the scriptures bow , confesse and feare them , and yet wilt not thou ? deluded atheist be reform'd herein , seeke no such shadowes so to hide thy sin , because the scriptures render thee unjust thou dost condemne them so to save thy lust . let not thy senses thus thy soule inthrall , for lose the scriptures and thou dost lose all , both soule , and body , heav'n , and god , yea soe dost likewise purchase everlasting woe . t is then no marvell that thou art so blind , or rather desp'rate in thy carnall mind that in thy fancy thou cast apprehend no soule , no heav'n , nor pow'r that doth transcend . how canst thou view these when thou dost in spleen reject the glasse where these are to be seen ? the scriptures are gods tapers set up here , extinguish those , no god will then appeare . god , in times past , aid oft appeare , i know , in visions , and in shadowes here below , but when the substance , his eternall son once shin'd here , all those lesser lights had done . bright sun , indeed , well might the stars give way and hid themselves in such a heav'nly day , a heav'nly day when heaven it selfe we find burst through the clouds , came down to earth and shin'd and yet we find this day at last did fade , this glorious sun at length began to wade , and , from these nether regions to retire , ascended to the circles that are higher . well might the world then here beneath lament , and put on sackcloath weeds of discontent bewailing deeply that earth darking day which from the earth tooke such a light away . this heavenly sun now in the heavens again whose glory heavens cannot alone containe : did leave some rayes below , and now and then doth dart down more amongst the sonnes of men , but all that light now of that heavenly taper is set up in a lanthorne here of paper , in holy scripture all that light doth shine , that is the lanthorne which gives light divine . then thou that first in such a sable night that of this nature thou canst see no light ; 't is doubtlesse cause thou dost not duly look into that lanthorn , use that heavenly book . wouldst thou have wisdome , have thy sight made cleer ? thy heart made gentle , and thy soule appear , see hell beneath , and heav'n that is most high , discern thy maker , and eternity ? then use the scripture , thy dim feeble sight is apprehensive of no greater light ; god knowes such secrets do mans sight surpasse , and therefore wisely shewes them through a glasse . a glasse indeed , the scripture is most faire , and more transparent then the purest aire , through which the perfect images are view'd of objects in the highest altitude . presumptuous earth , because thou canst not see by carnall reason how these things can be , thou dost conclude they cannot be in fine , as if there were no greater power then thine . thou art a peece but of the potters clay , what can the peece unto the potter say ? canst thou suppose the brickle vessell made as skilfull as its maker in his trade ? but were this granted , which were too too grosse , yet thou art vainer , at a greater losse , all other creatures but the divells bee the same they were created , but not we ; thou art far weaker , worser , and hast lost much of thy makers workmanship and cost , thy reason is corrupt , thy senses soyl'd , thy nature taynted , and thy soule defil'd . indeed in the perfection of estate wherein perfection did thee first create , thy sight was such thou stood'st not then in need of glasses , or of spectacles to read : thy apprehension was not then so weake but thou hadst power to heare thy maker speake . in his owne language , and couldst understand without the helpe of any second hand . but long in adam thou hast lost that art ; like lucifer in acting of his part ; he would have been , although in heav'n , yet higher : thou wouldst , although in paradise , aspire : he saw gods face , yet that would not suffice : thou knew'st his voice , yet thou wouldst be more wise : he clyming , lost the hight he had before : and thou thy knowledge by desiring more . canst thou suppose then that impaired light yet in thy understanding part so bright as to discern those objects as they are which did exceed thy better sight so far ? vaine man , as thou thy heav'nly relish hast so vainly lost by a forbidden tast ; even so thy sight ; when by a finit eye thou fondly wouldst things infinite discry . to stand and gaze upon the sun , although the sun gives light , yet dims our light we know : and yet the beames which from the sun do fly they dim not , but give sight unto the eye . so if thou look'st , god as he is to see , the more thou look'st the blinder thou shalt be , his countenance doth such a lustre give no mortall eye may see the same , and live . yet from his face , as from a sun doth shine such radient beames and rayes of light divine as gives us light , and so much as our vaine and silly lamps can of a sun contain . then let those rayes which in the scripures shine suffice thy soule that cleerest sight of thine thou by his beames mayst view the sun secure , thy sight can not the sun it selfe indure . thinkst thou by power then of imperfect nature to take a perfect view of thy creator ? meere foole , indeed , thou mightst by reason find this cannot be , were not thy reason blind . but couldst thou reason never so refine , did brighter beams not with thy reason shine : thou couldst not see what once thou mightst have done ; much lesse what was before the world begun . yet such like thoughts in this thy silly vaine and purblinde state doe now molest thy braine , thou but a drop which from the fountaines fell , wouldst to a fountaine in thy bubble swell : thou clim'st beyond the clouds , and think'st it fit to be like god , out of thy mother wit , yea beyond god , and hast this thought accurst if god made all , then who made god at first ? this being hyperbolicall to sense , thou trampl'st on inferiour consequence , as christ , and heaven , the soule and resurrection , because beyond thy sensible collection . but thou whom night doth thus belet at noon what say'st thou to the sun , the stars , the moon , and heavens above ? who made that glorious frame ? there is no procreation in the same . they have , as very heathen do declare five thousand yeares remain'd the same they are , their like they in no likenesse have begot , like other creatures they ingender not . whence thou by sense maist evidently read they from themselves did never first proceed ; yet made they be , 't is manifest and cleer , those objects to thy very sense appear . then see the weaknesse of thy sense hereby ; and yet thy sense thy weaknesse doth discry ; thou seest by sense the body of the sunne , but whence proceeding , there thy sense hath done : thou seest by sense such bodies formed be , but by themselves doth not with sense agree , this to thy sense some others skill doth preach , thou find'st by sense that skill above thy reach ▪ canst thou by sense and carnall reason then thus prove a power beyond the power of men ? and cannot that same power of thee be thought a god ? observing what that power hath wrought ? oh sathans captive , labour to resist that this worlds god , who thus hath cast a mist , breake through those clouds , and view a god above , thou dost by sense a deity approve . view him thou maist in manifold respects , partly be sense , in part by his effects , and then observe what holy scripture saith , and view him further by the eye of faith . for these are they , and only these , whereby that sun doth please to shine down from on high , these are the casements set ope to our sight of heavens most glorious treasury of light : we men below have no such licence given , or pow'r to take a perfect view of heaven , our light so feeble , and our hearts so brasing we can but only pry in through the glasing . but here perhaps , thou wilt this scruple move admit saist thou , there be a heaven above , and in the same such glories as are said , though never yet to mortall eye displaid . what though there be ? what canst thou gain thereby since they are such as thou canst not discry , nor yet hast hope thou ever shalt do here , thou must goe further from them , not more near , death must of all men living make an end , and men by dying rise not , but descend : the grave at last shall be thy resting plot , where all things are concluded and forgot . why shouldst thou then disquiet thy selfe to gain such knowledge as will but disquiet thy braine ? but carnall scholar who dost thus confute thy very sense by sensuall dispute , and as it were in malice go'st about to bring the very truth thou know'st in doubt . canst thou grosse sadduce thus seduced be ▪ be yet thus blinded , yet hast eyes to see ? art thou in honour and becom'st a beast , o like the beast that perisheth at least ? consider better , labour to dispell those fearfull ●●●●●s , they are the fogs of hell : and thither thou must sinke no means can save , beleev'st not thou the rising from the grave . but thou shalt rise , thou canst not that defend , though but to judgement , and againe descend : this thou might'st prove by scripture most apparant , could'st thou give credence to that heav'nly warrant . but howsoever thou dost under prise , the powerfull truth in sacred scripture lies , yet god , disputing with the divell , took his arguments out of that sacred book . he did by scripture sadduces confute : he did by scripture strike the divell mute : he did by scripture first reveale his will , and doth by scripture manifest it still . and if thou only scripture dost disdain doubtlesse there doth no hope for thee remain . god could have us'd some other weapon then to overthrow the divell , and those men , but yet he pleas'd to use no other sword , only to make us trust unto his word . shall god himself thus dignifie and grace it ; and shalt thou dust and ashes then deface it ? oh trust it further , and esteem it better , the power of god is printed in that letter . againe besides the testimonies read in scripture for the rising of the dead . god doth convince thy error in this kinde by sundry means , yea in thy very minde , god hath imprinted in thy very breast within thy soule , which ever shall subsist , an everlasting principall of right which can by no meanes be extinguish'd quite : this principall is naturally strong in aiding justice , and suppressing wrong , from whence it comes thou canst not act a sin of doing wrong without a check within . hast thou done wrong then ( as who hath not here ) get'st thou not pardon for the same , 't is clear this principall , when thou shalt come to dye , will leave thy corps , and on thy conscience flye ; where it for ever restlesse will abide till justice shall be fully satisfi'd : from whence there must some other place appeare to right such wrongs as are not righted here . besides thou couldst not sure account it vaine to be resolv'd the dead shall rise again ; hadst thou but so much happinesse to see how reason here with nature doth agree . search then by reason into natures book ; run to thy mothers long made grave and look if 't be not earth thou cam'st from , whence t is plaine that earth which once did live may live again . what think'st thou of thy rising from thy bed , fore-tells not that thy rising from the dead ? in bed thou dost , in earth thou shalt but sleep , in both in darknesse , though in earth most deep . besides when slumber doth possession take of senses , yet the soule is then a wake , the soule as it can never dye at all so never sleeps , though kept by sleep in thrall . god could have made us , when we were in making , have stood in need of neither sleep , nor waking , had he not purpos'd by them to explain our sleep in death , and life from death again . the deepest darkensse of the longest night at length doth vanish by the morning light : which shewes at last the resurrection day shall chase the night of fatall death away : the entercourse of autumn , and the spring , the winter , and the summer teach this thing , when plants , by a vicessitude , we know both live and dye , and dye , and live in shew . and as the seed which in the earth is sowne , like man it to its deeper furrowes thrown , as dying , there produceth an increase : so man doth but refine there , not surcease . much like the phaenix , from whose ashes breed , as men much learned give us leave to read : another phaenix to supply that roome , by sun-beams dooting on her lofty tombe . but yet , if yet thy heart be such a flint that all this shewne takes no impression in 't , but still in heart thou say'st there is no god , though with thy tongue thou dar'st not for his rod , let me yet put one question to thee more , yet to illustrate what is said before : what say'st to this then ? sith thou art so evill to doubt of god , what think'st thou of a divell ? is there , think'st thou , no divell , and no hell ? thou maist deny them out of doubt as well , for this is certain this from sense doth flow , no god above , no divell then below . but this the grossest heathen doe admit they by experience and meer natures wit discerne a power beyond the power of men , which power hath by them still admired been . but in thy conscience were not such a spark why shouldst thou be so fearfull in the darke ? were there no evill spirits to be seen what do such fears then in thy fancie mean ? in times of danger eminent t is known there 's no mans heart more shaken then thine own : strange apparitions , gastly forms , and such strike trembling in thee nothing else so much . from whence proceeds those hidious shapes , and sights , those hollow voices , and those walking lights , which do so oft in darknesse us affright , but from the prince of darknesse in the night ? if this suffice not , but art still in doubt i know no further meanes to help thee out ; unlesse that it were lawfull in this kind , to run to endor to suffice thy mind to such as have some spirits at command , such could most clearly let thee understand , resolve thy doubt , and make it to thee cleare there are such fiends , yea make the same appear . if all this be too little to suffice , then sure there is some divell in thine eies who keepes thee blinded that thou canst not see those certain truths which thus decypherd be . but oh vain atheist rest not in this state , nay rest thou canst not t is so desperate , then strive against it , exercise thy strength , by use it may grow operative at length . there yet is eye salve to bewray this mist , if that thou dost not wilfully resist , there is a sacred fountaine set apart , one drop whereof would molifie thy heart . despise not then those soveraign streames below which down do from that sacred fountain flow , those healing drops which on the crosse were shed , distil'd in scriptures from the fountaines head . then bring thy heart , that cistern into frame , and let those conduits run into the same , that still thou mayst , by turning of the cock , such fearefull doubts , those brasing doores unlock . thy heart no dout , in doubts the harder growes because the milk which form the scripture flowes , which is most pretious to dissolve such flint , is not apply'd unto that adamant . at scriptures breasts disdaine not sucking then , there 's milke for babes , and meat for strongest men : there 's meat for saempson , sweet meat too , not gall : and hony for the fainting son of saul . there doth that tree of heav'nly knowledge grow which god hath pleas'd to plant with men below : another tree of knowledge shall be given , more glorious too , but that shall be in heaven . but further knowledge then is here reveal'd the more thou seekst , the more t is here conceal'd . and that no doubt , hath been a reason why thou dost those truths which are reveal'd deny . there 's nothing hid that shall not be made known ; but here 's the height of thy ambition shown thou here wouldst to that height of knowledge clime which is reserv'd untill another time . thou here in all things much imperfect art , and therefore here thou canst but know in part : but when thy cloud of flesh be done away things secret shall be manifest as day . but wouldst thou wisely harbour a desire to view those secrets angels do admire , then first beleeve , for god hath made it plain we must beleeve before we do obtain . heaven is a dowery god hath to bestow , faith 's our assurance of the same below : strive then for faith ; thou hast a curious eye : nothing but faith can give thee full supply , faith in this vain and emptie vale i mean , by faith possessing things are yet unseen : that so in fine , when fruitful faith shall cease , thou mayst in glory reap thy faiths increase , in heaven injoy that height of joy , which here doth only to the eye of faith appear . yea foolish man couldst thou become so wise as to beleeve a heaven above the skies , and such a god , a gentle god therein as for his sons sake will remit thy sin ; thou thither likewise should'st be rais'd in fine , for there the faithfull shall in glory shine : and those same hidden secrets which have bin thy tortures here , should most delight thee then . the world to come , which here thou canst not view , thou there should'st finde unto by comfort , true : the god above , which here thou dost deny , thou there should'st see , and his eternity : how god should be without beginning , here confounds thee quite , but there it doth appeare : how spirits do subsist , and what they are thou know'st not here , but 't is discover'd there : and how gods word should make a world : alas , such hidden things do humane sense surpasse : but when that heav'n shall humane sense refine , or rather humane sense shall prove divine , god with such secrets then will thee acquaint , if here , by faith , thou wilt be first his saint . but yet , if yet thou beest a sleep so fast that all this will not rouse thee up at last , but still thou wilt be still a heathen swine , yet know god will be knowne of thee infine : if here thou wilt not know him by his works ( a sin abominated by the turks ) if here thou wilt to know him by that spark now rak'd up in thy conscience , yet his marke ; nor yet wilt know him by the eye of faith , beleeving what the holy scripture saith , but dost this cloud of witnesses repell ; yet god will make thee know him , though in hell ▪ yea more then know , for thou shalt feel him there , and in that den his deity declare , when divells shall torment thee , as their owne , because thou here wouldst have no god-head known . thus i have walk'd in an unwonted strain , which some , it may be , will account as vaine , as if i heare by some what went about to bring a truth most manifest in doubt , who is so grosse may some perhaps , reply to make a question of the deity ? if there be none , why should i now begin to make a doubt where none before hath bin ? indeed with us , where so much light doth shine as if directly underneath the line : with us where god so perfectly appears , and as it were , hath dwelt so many years ; if there should harbour any here so blinde , so dead in sense , and stupifi'd in minde as once to harbour atheisme in thought therein most hideous treachery were wrought . yet sith we finde that scripture doth impart , which only can anatomize the heart . that such a thought in some hath harbour'd been , yea all men are by nature so unclean , ( each heart by nature is deceitfull still , and every thought continually ill ) we doubtlesse may , though to our shame conclude that atheisme is in a multitude ; especially if duly we propound how meerly naturall multitudes are found . againe , besides our nature , which hath stood , since adams fall an enemy to good ; we have another enemy as great , who hinders good with a more deadly hate , the divell that arch enemy , indeed to god himselfe , to adam , and his seed ; he seeks by his inscrutible an art to steal no lesse then god out of the heart , and to that purpose night and day doth spend , suggesting doubts and questions to that end . by which with man he doth too much prevaile , else why did david in that nature faile , who was a man most dear to god we finde , and yet the divell trap'd him in that kinde , when he did almost in his thoughts complain as if that he had wish'd his hands in vain ; from whence it must by consequence arise god , for the time , was taken from his eyes . then if such lofty cedars may be shaken , how may the shrubs be in that nature taken ? poore creatures who have neither care nor skill to frustrate sathans working of his will . such fiery darts the divell dayly throwes , and at our hearts he doth direct his blowes : and i , for my part , cannot testifie that any living , scape them as they fly . only as aged jesses youngest son for safety did to sanctuary run , where he beheld the wound was hid before , and eke got balme to heale his bleeding sore . so when we doe the tempters dart discry we may like david , to the temple fly ; to reading , hearing , meditate , and pray , such fumes as those will drive the fiend away . or as old jacobs children in distresse when bit with serpents in the wildernesse , by only looking on a serpents wing expel'd the poyson of that bite or sting . even so when sathan , that old serpent stings we may have healing underneath those wings which jacobs children in figure view'd , to us a christ , in their similitude . thus , as the divell daily doth belay to steal our goods , to steal our god away . god , that we should by no means let him go , hath left us means to circumvent that foe . and hence proceeds that combate in our breasts , the flesh consenting , but the soule resists : but when the soule submits to carnall sense , the divell then gets the preheminence . and thou within whose bosome no such strife , or combate hath incumbered thy life , the divell sure hath favour'd thee therein , or thou too much infatuated bin . but thou that feelst no want at all of aid , thou gavst him here a paradise indeed , but thou wilt give him heaven which doth exceed : yet doe not count this altogether vaine , ther 's no such drosse but may afford some graine : the troubl'd soule counts no occasion slight that may assist when it is thus in fight ; what thou think'st bane , may be anothers meat , then what thou like'st not , let another eat . though these be hearbs , nay weeds out of the wood , yet hearbs , nay weeds for many things are good , i trust no colloquintida is here , no danger if thy stomack then be clear . lord what is man that thou art so mindfull of him ? psal. 8. vers. 4. desires of aid . most gracious god , as then hast lent thy hand to move my heart , and to direct my pen , in some weake measure thus to understand , and make thee understood of other men ▪ god only , wise , almighty , pure , eternall : without whose mercy man must be infernall . so let thy hand lord , be outstretched still to stir my heart , that most polluted spring , that in that fountaine i may dip my quill , and from that depth such secret matter bring as to my selfe may make my selfe appeare , that i may seek to make that fountaine clear . and as we all doe , to our comfort , finde that thou of man hast ever mindfull been ; so let my lines be moving in some kinde that we , again , may not forget thee then , but may for ever , as it is our parts , inthrone thee in the centre of our hearts . lord what is man may well be ask'd of thee , none but thine eye can that exactly see ? thou gav'st him life , when thou hadst given him fashion , thou only therefore canst resolve that question . man peradventure , like a butcher may unmake those walls which thou hast made of clay , rip up mans body , open every part , take out his entrails , looke into his heart , note every artrie , conduit pipe , and veine , and p●y into the chamber of the brain , tell all his sinewes , crushes , bones , and finde how every member is to other joyn'd : let this be granted , as perhaps it may in some imperfect superfices way : yet what can man in this description read of what man in perfection was indeed ? alas , in this man doth indeed no more then as it were unlock the little doore of some rich cabinet , which being done , doth finde it empty , all its jewels gone : where being frustate of his chiefe desire , finds nothing left but only to admire the curious art about that little frame , with lively forms , yet pictures on the same . even so mans body , that same heav'ns device , wherein are lock'd up all our gemmes of price , when cruell death once turnes his key about , unlocks the doore , and lets those jewels out ; mans body straight becomes a trunke bereft of all its matchlesse treasure , empty left : and nothing to the searchers eye remains to satisfie his curious eye or pains but only to admire the makers skill so wonderfull in working of that shell . a shell indeed , we may the corps affirme which hath no soule , the soule a kernell tearm ; the shell a chest of curious art compos'd , the kirnell is the treasure therein clos'd . then of what knowledge is he like to speed , of what man is , by taking up that leed ? which priz'd ope once , by deaths steel pointed dart , mans soule flies out , which is his better part . physitians then by ripping up the dead to view the body , when the soule is f●ed , can thereby doubtlesse , not directly see at all times how the elements agree in humane bodies , nor exactly tell how humors flow , and hurtfull vapours swell , when as the soule commanding in the same , sets every wheel a working in that frame . but say by this , and other helpfull means , whereon some learned wise physitian leans ; he could at all times perfectly relate the ever changing temper and estate of humane bodies , which no mortall can , i am resolv'd 't is past the reach of man : but grant he could , yet what were all his art ? alas , but to discover man in part , the least part , and inferior too as far as is a sparkle from a perfect star . the soule , indeed , that is the only gem , in search whereof the clearest sight is dim : grave pliny , galen , aristotle , all that men for skill did most renowned call in former times , were failing in this kinde , yea in this eye of knowledge almost blinde , the rayes of this so dazled them , though wise , the more they look'd , the more they lost their eyes : excepting cato , and some other few , who were inspir'd with a more piercing view . nay what man living failes not in this kinde ? who knowes the motions of anothers minde . or pryes so far into anothers breast to finde how his affections are at rest ? what endlesse windings occupie his thought , and deep devices in his braine are wrought , which sinking to their centre , do convert to secret resolutions in the heart . nay silly men , we are our selves so far from self discerning what we truly are , within our selves , that we can hardly tell what is amisse in us , or what is well . our hearts in us are so deceitfull grown we cannot search those bottomes of our own . oh silly creatures , silly sure at least , who beare we know not what within our breast , nay in our bosomes shrowd a serpent , which to seem a saint doth mightily bewitch . 't is then no marvell though we may complain that our affections are exceeding vain , our thoughts , our wits , and all with folly haunted , when all comes from a fountain so inchanted . deluded be we , out of question , must , who have a power within us so unjust ; a power indeed , most potent too , a heart , which nature makes the over-ruling part : which force doth sure sufficient battell give , and more then we can conquer whiles we live , yet whiles we live we must be ever trying , though cannot fully conquer without dying . lord , what is man then ? still we must inquire , we are to seek still , raise our judgements higher , how comes our hearts so evill and accurst , sith thou created'st all things good at first ? or how come we unto our selves so blinde that in our selves , our selves we cannot finde ? lost we so much , inheriting of sin , that by that gaine we lost our selves therein ? prodigious action racing such a tower , prevailing so on thy creating power , what thou hadst form'd , deform'd , and form'd again a most deformed form , which doth remain . god al-creating , it was in thy power to have restrayn'd that enemy of our , who wrought upon thy workmanship so far as to unmake , and make us what we are . but this was for our exercise no doubt , that thou maist crowne us when the field is fought : besides to make thy love appear the more remaking us more glorious then before . thou mad'st man sinlesse , subject though to slide , but thou wilt make him sinlesse to abide : thou gav'st him here a paradise indeed , but thou wilt give him heaven which doth exceed : lord what is man then , man that dares to sin , of whom thou hast so ever mindfull been ? a world before this present world was wrought admired man was pretious in thy thought . pretious , indeed , in such a boundlesse measure as if that man should be thy only treasure , and thereupon determin'd in thy breast to seat him highest , and to love him best : such wonders in that moses face foreseeing as pleas'd thee well before , he had his being ; wherein , indeed , was manifestly shown thou wouldst unite mans nature to thine own . when , in thy wisdome , thou didst think it meet to set that fore-known creature on his feet , to give man form that little world to frame , what preparation mad'st thou for the same ? what heart of man can truly on it ponder and not be rap'd up in any holy wonder ? before thou wouldst this wonder undertake , thou sell'st to working wonders for his sake , six dayes , almost , expired in preparing of wondrous things against this wonders roaring . thy powerfull hand , thy spirit was imploy'd by moving on a mighty chaos , void of form or beauty : thence to draw by art the dry and solid from the liquid part . both which thou having as it were given birth , one part was waters , and the other earth ; both which continue hanging in a sort , unto our judgement , without all support . indeed the waters do the earth surround , againe the earth is to the seas a bound , but how this should uphold that globe from fall that doth exceed mans purest sense of all . but ere these orbes were fixed not to move , and sever'd from the orbes that are above ; thou didst ordaine that ornament of light creating day from a prodigious night . in which thy wonder working hand was clear , by making so thy wonders to appear , for without light thy wonders wrought below had been but like the secret winds that blow . but it did please thee to set ope a door to let in light where darknesse dwelt before , and here beneath injoyn'd a pleasant way of entercourse between the night and day . and further yet to furnish thy desire , thou yet mad'st greater lights , and set them higher , and plac'd the lesse in absence of the sun , that night might not to former darknesse run : besides for signes and tokens in our clymes , as perfect rules distinguishing of times ; nay further , by their fervor from above to make the earth a fruitfull mother prove , for till the sun unto our regions come and warms the earth , it seems a barren womb . when thou hadst made the firmament thus faire , whose rayes come darting to us through the aire : extending severall curtaines , as the shrouds between the higher and the nether clouds , that by a secret interposing way , one element support another may . when thou had'st drawne the waters here below into one fountaine , there to ebbe and flow : and when thou had'st the face of earth made plaine , and made its bars the bottome of the main , upon which sure and deep foundation lay'd , the pillars rear'd whereon this frame is staid . thou then began'st to looke into thy store , that thou mights furnish what was void before , yea to make fruitfull and adorne that frame both to inrich , and beautifie the same . thou sayd'st unto the waters multiply , be fruitfull and bring forth abundantly : who hearing in their language , what was said , without delay most cheerfully obey'd . thou sayd'st unto the earth , then barren , beare , the earth did , as it were , thy language hear , and brought forth thousands multitudes and more , of creatures which were never seen before . and to the ayre thy word did but proceed , let there be foules , and it was so indeed . lord what a large and wondrous preparation was this which was the spacious worlds creation ? to entertaine whose greatnesse was it than ? alas , but for that little creature man . nay , as if this had been too little still , to manifest to mankinde thy good will , thou didst prepare a garden ready deck'd with all the objects in it of delight that might seem pleasing , fruit delicious growing on trees most fruitfull , streams most pleasant flowing , whose flowry banck , with flowers and roses set appear'd more glorious then the pearles in jet . all this prepared in this heavenly sort , thou caldst this councell in thy heavnly court , come let us make man in our image drest , for whom we have created all the rest . thou took'st a peece then of thy late form'd clay and form'd a man in a most perfect way ; and by a way can not be understood that form converted into flesh and blood . thou only breathedst on his breathlesse face , which gave him life , and with that life thy grace , which was infus'd into that power divine his soule , in which thy sacred selfe did shine . his body was in such perfection made that , till the serpent did his soule invade , it could not suffer any kind of wrath , but had a power against the power of death . but for his soule that was divine indeed , in it thou couldst thy sacred image read in characters which none could understand so well as thee , because it was thy hand . within that center thou couldst cleerly see , in one , the picture of thy persons three : three faculties within it representing three persons in thy deitie consenting . as father , son , and holy ghost agree to make but one eternall god in thee : so understanding , memory , and will make but one soule , and undevided still . the understanding of it selfe , as prime , the memory by knowledge got in time , the will , and the affections lastly breeding from knowledge , and from memory proceeding . all these at first in adams soule were pure , and sparks which had a nature to indure , adam was in his understanding part so holy , and so innocent in heart that nakednesse , unto his conscience cleere , did neither shame nor nakednesse appeare : his memory was unpolluted still , because his knowledge had begot no ill : his thoughts , his fancies , meditations sweet , and did not with the least disturbance meet ; his will , and his affections all were free'd from all corruption , as they might , indeed ; those cisterns must with water pure be fill'd whose fountaines have no other streames to yeeld . lord , what a heav'nly harmony was here when all these strings were thus in tune , and cleere ? heav'nly , indeed , for thou hadst set the keyes ; rare musick for an earthly paradise . again , besides this concord in his brest , which cannot be sufficiently exprest ; all things without him were at peace and stay'd , the lion , and the lamb together play'd , each creature did with other feed , and sleep ; and all to adam innocent as sheep . all these thou gav'st him freely to command , yea all the world as it did blooming stand : and bad'st him take , and eate , restraining none of all the dainties in the world , but one . and that was no restraint to him no doubt , his mind was so well satisfi'd without , he had not then that motion in him hidden to covet that most which is most forbidden . and in this state that adam might have stood , he had a power to have restrain'd that good : only thou mad'st his libertie so free that he might stand , or he might fall from thee . but adam , loe , he stood not long thus great , grac'd with a help too meet for his estate : but that the divell all his force imployd to worke upon the freedome man injoy'd . the serpent , sathan , lucifer that star which heavens had cast out in a holy war , thrown forth for ever to extend his pride at most no higher then the clouds do ride . who being downe into that chaos hurld , where out , at length , thou did'st create the world : and having fram'd that building by thy power ▪ plac'd man as chiefe upon its highest tower . this author both of envy and deceit , admiring adam in his matchlesse height ; his rancor did with boyling envy swell , he rais'd his powers and stratagems of hell , and joyn'd them all for a most deadly fight against poore adam , innocent and quiet . but recollecting , as it were , his course , of seising upon adam so by force ; perceiving adams happinesse did lye most in his soule , which death could not destroy , this deep imposter , and most subtill fiend dissembled malice , and would seem a friend , and sought by fair means so to take away those pearls in adam , force could not betray . he sought to eve first , but to adam by her , and tempted adam whiles he seem'd to try her ; his baite he unto eves acceptance laid , but eve consenting , adam was betray'd . for sathans fore-cast aym'd at this event that adam would give smiling eve content : and by that means to bring them both in thrall , made one a means to make the other fall : oh! fatall means , and fearfull too , alas , for by that means he brought his will to passe . the bait he proffer'd to obtaine his suit it was no lesse then the forbidden fruit , faire to the eye , and pleasing to the tast , but strong and deadly poyson to digest . the arguments he used to perswade were that they thereby should like gods be made , knowing both good , and evill ; which was true , in part , for they till then no evill knew . but adam tasting , by the divels art , that only fruit which thou hadst set apart , and told him if he tasted he should dye , though sathan did that certaine truth deny : adam did thereby instantly become a slave to sathan , subject to thy doome , and conscious of his sin , and therefore said he saw his nakednesse , and was afraid . afraid , indeed , afraid he well might be , made thus a bondslave , who before was free , and not alone to sathan , but to sin , to his affections now defil'd within , his senses , yea his soule became defil'd , and all the streames that issu'd thence were soyld . his understanding , which before was pure , became corrupted , earthly and obscure , his memory , a nursery of store , in which he treasur'd up contents before ; became a tedious register , wherin his conscience did torment him for his sin . his will , and his affections , which were just , became rebellious , and disorder'd lust : his heart , where innocencie sat as queen , became a cage of spirits most uncleane . yea every sence of his , which were before unto the palace of his soule a doore to keep in vertue , and to shut out sin , were then set ope to let that traytor in . which traytor , enter'd , struck with sin , as dead , the whole man from the feet unto the head ; who to thy foe thus being brought in thrall , lost both thy image , and himselfe withall : nay yet lost more , for by this cursed deed losing himselfe , he lost his wretched seed , he lost thy image , lost thy love , thy grace , he lost himselfe , his happinesse , and race . oh fearfull losse , and eke oh fearfull gain : thou wert depos'd , thy enemy did raigne ; thy image lost , the divell put on his ; heaven was exchang'd for hels most deep abysse . lord what a heavy , hidious change was here ? lord how did man then in thy sight appear ? lord with what patience couldst thou then abide to see the divell so in triumph ride ? or lord what pity in thy bowels boyl'd to see poore adam so for ever foyl'd ? to see poore adam thus undone by theft , thus of his jewells , of thy grace bereft , cast out by thee , of paradise below , and left unto the malice of his foe ? nay foes , indeed , and a most potent troup , the creatures all ; who were ordain'd to stoup at adams beck , now in rebellion rose , the elements they all became his foes , which were his friends , and all at peace before , the winds to rage , the sea began to roare , the fire to burn , and which of all is worst , the earth for his offence became accurst . oh! adam , adam , though we may refuse , as we are sons , our father to accuse , yet being wounded by thy deadly blow , we cannot but lament thy overthrow . hadst thou in tryall nor been over come , though we thy seed , who should succeed thy room , had fallen , our fall it had been small to thine , thy fall as head , hath tainted all thy line . thou art our head , and we thy members be , thou art condemned , how can we be free ? had but a member only fault bin a member only should have dy'd therein . but through the one , death raigned over all , death , by thy death , brought all to death in thrall , death temporall , that no mortall shall divert , death too eternall is our due desert . lord most immense in mercy , yet so pure thy sight can no polluted thing indure : how could thy mercy and thy justice meet in viewing adam thus from off his feet ? but how can we thy mysteries discusse whose wayes are so past finding out by us ? thou , in thy wisdome , it is so divine , couldst make thy mercy through thy justice shine . when thou , whose wayes cannot be understood , saw'st adam thus polluted in his blood , as , lord , thy justice did his sentence give of death , thy mercy said unto him , live . sure 't was the time of love when thou pass'd by , for adam only had deserv'd to dye , that justice did injoyne ; but live again , thy mercy only did that musicke strain . oh! heavenly musick , harmony most blest ; thus peace , and justice , truth , and mercy kist , justice by death thus satisfi'd in striving , mercy againe thus answer'd by reviving . but adams soule did first to sin consent , his body guilty as an instrument , could then the death of adams body serve , when adams soule did greatest death deserve ? no , no , alas , that cannot serve the turne , although the body should for ever burne in flames of hell it could not satisfie , thou hast pronounc'd the soule that sins shall dye . most gracious god , and great beyond conceit , how could poore adam beare this heavy weight , poore , feeble , fearfull , faint , and bending reed support a burden infinite indeed ? here was , indeed , the depth of miseries , adam must dye , but death would not suffice , his fact so foule , and infinite had bin death temp'rall could not expiate his sin . justice must yet be satisfi'd by dying , death temp'rall it could not be satisfying ; adam must therefore suffer death eternall , or rather live a death which is infernall . lord thus we finde , and make confession must thy wayes are right , our condemnation just ; we thus behold thy streams of justice flowing most justly to our utter overthrowing . but though thy justice seem'd to goe before , yet thou hadst mercy treasur'd up in store to free those slaves that adam brought in thrall , that so thou might'st have mercy upon all . well may we say love in thy bosome burn'd , and bowells in thee of compassion yern'd , how like a deare and most indulgent father , or like a melting hearted mother rather , who when her infant hath receiv'd some harmes then most bemoanes it in her tender armes . even so thy goodnes did thy love bewray in that thy mercy could not brook delay , but in the instant , whiles the wound did bleed , prescrib'd a plaister for the wounded seed . and mov'd with fury against adams foe , who like a serpent had betray'd him so , not only for the present curs'd him for 't but thence for ever made his chaine more short , and told that serpent that the womans seed which he had so much shaken in that reed that it should unto such a cedar grow as should infine his kingdome overthrow . oh! pretious promise drop'd from thine own pen , peace upon earth , and good will unto men , both oyle and wine to heale the wounded man drawn from that wounded good samaritan . oh pretious promise , by which adams wife , late of his death , becomes his means of life : oh pretious promise , and for ever sweet , by which divided heaven , and earth did meet : but lord what seed , what heavenly seed was this , whose promise only could afford such blisse ? seed heavenly ? yea seed wonderfull indeed , on which our fathers many years did feed to life , yea unto life eternall , while this seed , it seem'd was buried in the soyle . but when this promise should become fulfil'd lord what a harvest must this seed then yeeld ? but when this seed converteth into bread it must give life sure to the very dead : this did exceed the manna which was given : this was the bread that did come down from heaven , the bread of god , yea very god indeed ; thy selfe , oh lord , was promis'd in this seed ; a bread ordain'd before the world began to save the world , to give new life to man . and when the fulnesse of the time expir'd thou did'st fulfill what man had long desir'd , mad'st that appear in substance to be true which was before but shadow'd to the view . but oh thou wonder-working god above , whose justice thus but amplifies thy love , who but thy selfe could have by searching pry'd how mercy could have justice satisfi'd ? but who but thee could ever have been brought to work a wonder as this worke was wrought , that thou , whose justice did mans sentence give , shouldst , in thy mercy , die , that man might live ? and yet we do unto our comfort find thou , in thy mercy , wert to man thus kind , rather then mankind should for ever lie in chaines of death , the god of life would die . but , gratious god , how can this granted be , thou art a spirit , form corruption free , the fountain too of life it selfe ; how then canst thou be said to dye for sinfull men ? besides great god , if thou , as god , couldst dye , which thing we must for evermore deny : yet man from death could thereby not be free , for man hath sin'd , and man must punish'd be . oh i soule polluting deadly sinck of sin , that mankind should be so defil'd therein , that god himselfe , and only god remain , might not forgive , nor wash away the stain , no way but suffering would make full supplies , offended justice claim'd a sacrifice , man had no offering that would serve the turn : thou mightst not , but thy melting heart did yern . yern , lord indeed , to see hells raging fire , but sawst no sacrifice to thy desire : and yet , that man for ever might not burn , thou didst prepare a body for the turn . because that man no sacrifice could find , nor could thy godhead suffer in that kind : thou didst unite , by everlasting ties , thy selfe to man to be a sacrifice : thy second person and thy only son , begotten long before the world begun : who , scorning shame , through all the danger ran , tooke flesh upon him , and was found a man ; a perfect man , and perfect god likewise , and so became a perfect sacrifice . as man , for man he dy'd , and lay as slain , as god , he conquerd death , and rose again : a perfect man , without defect by sin ; a perfect god he had for ever bin : hid god-head , and his manhood both intire , yet joynd in one , one person we admire : by thy decree , he put out nature on , our nature thus , exceping sin alone ; and , living guiltlesse for himselfe therein , he dying , free'd the guilt of other men . but being guiltlesse , death was not his due ; indeed respecting of himselfe t is true : but he be came man onely to that end as free , to free men that by sin offend . but could the death of one suffice for all yes , such a one as we may truly call both god , and man , yea god , whose sacrifice all men , nay angells cannot equallize : if adam , but a creature , could so fall to bring all creatures of the world in thrall , sure the creating god , made man might free , all mankind fallen in a more full degree . a second adam thus is truly found to save the world the first in sin had drownd , that as by one man , all men guilty stood , even so by one man all might be made good . first adam falling , dy'd be cause he fell : the second standing , dy'd of his good will : a free will offering thus he freely gave , which by his free will had a power to save . a free will offering , lord , we truly say , for of thy selfe thou hadst no debt to pay , untill it pleas'd thee to assigne thy son to pay mans debt , whom sin had quite undon . dear god that thou shouldst bring thy selfe in debt , the greatnesse of it too should be no let , should'st binde thy selfe by promising a seed , when thou before wert absolutely freed , could not the greatnesse of the debt to pay those flames of love within thy breast alay ; when thou consider'st in thy deep fore-cast that it would cost thy dearest blould at last ? lord , what is man we still may aske of thee , that for his sake thou could'st thous moved be , that he which in thy bosome did remaine , should be a lambe from the beginning slaine ? these secrets sure were hid from adams eyes , had he knowne these he would have been more wise : but we , poore wretched we that with him fell , dp know , and yet we doe again rebell . we know , and doe acknowledge as we read , all this fulfill'd , which was before decree'd , that this eternall seed , thy son is come , by thee begotten in the virgins wombe , and by a way beyond our reach , became both god , and man , a lion , and a lambe . we know againe thy scriptures testifie how like a lambe he did both live and dye , how sinlesse , blamelesse , harmlesse , and demure he did the malice of the world indure : number'd with sinners , and yet free from spot , smitten of sinners , yet he threatned not , led as a sheep , did to the slaughter come , yet opened not his mouth , but was as dumbe . where , like a lambe , most innocent and free , to cleare the guilty , must condemned be , and to regaine our freedome by his losse , he by our sins was nayl'd unto the crosse : where wounded with those soul deep wounding spears instead of a distilling floods of tears : heaven was set open , and its fountaines ran with streams of bloud to wash polluted man . where like a lamb , once offer'd up for all , he drank not only vinegar and gall , but dranke that bitter cup , which doth therein , the vialls of thy vengeance due for sin . by drinking which he did asslwage thine ire ; he quench'd the flames of everlasting fire : and purchas'd heaven , to ●●●●●ate gaping hell : and all for mankind , out of meere good will . oh! worke of wonder , can our hearts not shake at this whereat the very earth did quake , the stones did rend , graves let out men that slept , the heavens above put out thelt lights , and wept ? we read again , when he thus like a lamb had finish'd that for which he hither came : how like a lion he began to wake , or how like sampson , he the cords did breake . and did assume his sacred corps again , as one returnd with conquest from the slain : who like a lion joy full of his prey , he having took the sting of death away , and made the grave a bed of sweet repose , he rould away the mightie stone and rose : and came and preach'd , by his new preaching birth , deliverance unto captive men on earth , yea in the earth ; his rising from the grave of all mens rising testimony gave . this lion now of iudas tribe , as man , having fulfild his priest here ; began to take his royall scepter in his hand , as king to rule , as god to kings command . but , lord , his body now was glorifi'd , he might no longer now on earth abide , his kingdome was not of this wotld not here , his seat so raigne was in a higher spheare ; he must to heav'n , into the throne of grace , the earth is but his foot-stoole , and too base . and having fully all thy law fulfil'd , made death , the divell , hell , and sin to yeeld , he did ride up triumphant in renown , after his conquest to receive his crowne : where thou hast crownd him with a crown more worth then all the richest diadems on earth ; with heaven it selfe , and earth besides , with all those higher circles , and this nether ball . and with this scepter in his hand , as fit , hast at thy right hand him in glory set , where he remains exalted , and as god , doth rule the wicked with an iron rod . but as he yet is god , and man , we read as man , he yet for man doth intercede to thee his father , shewing of the scars which he received in his hloody warres . and thus he hath a priest-hood yet on high , though not to suffer , yet to sanctifie all our oblations ; and his saving name the alter where thou wilt accept the same , together with his person , where is kept the forme of man into thy bosome crept . whose sacred body heavens must sure containe till in his body he shall come againe to judge the nations , at the judgement day , which judgement hastens , though we men delay ; where he will unbeleevers overthrow ; but on the faithfull he will heaven bestow , where they thence forward shall for ever stand with palmes of pleasure blooming in their hand . thus , lord , in part thou giv'st us leave to read not only what man is , but what , indeed , thou dost , and wilt doe for thy creature man , nay what thou didst before the world began . in reading which , although , unto our shame , our hearts remaine unmelted by this flame ; yet this thy love makes angells to admire : and sets besides , the divells most on fire . but gracious god , to most ungracious we thus good in a most infinite degree , do'st thou not dinde us to thy beck herein ? look'st thou for nothing from the sons of men ? shall we remaine as senslesse logs unmov'd , returning nothing who are so belov'd ? yes , doubtlesse yes , we are most strongly bound , the stronger too , the more thy love is found ; to yeeld thce something for these gracious tyes ; yea to doe something for our selves like wise . as thou for us hast offer'd up thy son , for us so acting all that might be done : so we are lincked by the selfe same chaine to offer up a sacrifice againe , our selves , our soules and bodies whiles we live to thee , who didst both soule and body give , to serve , to praise , to worship , feare , and love thee , as none made equall , much lesse plac'd above thee . thy love to us should make our love divine ; thy power should make us fear no power but thine : thou art our god , and therefore unto thee all divine worship must directed by : we are exalted , it were then a shame should we not magnifie thee for the same : thou hast made all things for the use of men , men for thy selfe , shall we not serve thee then ? that were too grosse , all creatures in their kinde unto thy beck are readily inclin'd : no creature like us are unto thee bound , and shall we worst of all the rest be found ? lord let thy grace prevent this foule defect , the creatures else , will witnesse our neglect . but yet we owe thee one thing more then they , although in all things faile with them to pay : and that is faith , which is a pearle more worth then all the pearles and jewels else on earth : a jewell which surpasseth humane art , a gem in which the angells have no part . we for our selves , and for that boundlesse store thou giv'st us here , do owe our selves and more , but for thy son , and for the joyes above we owe besides a faith which works by love . oh pretious faith , a fountaine long time seal'd , a hidden manna , treasure unreveal'd unto the world for many hundred years , at least wise as it unto us appears , who do injoy the object of our faith made manifest , as holy scripture saith . indeed our fathers saw this day , 't is ture , and what they saw , they did rejoyce to view ; yet only through thy promises , whereby they did but , as it were , far off discry , or yet more darkly as behinde a vaile , in types , and shadowes , which were things to fail . yet being faith , though weak , it did suffice , thou bearing with the weaknesse of their eyes ; thou didst accept of that which made them glad because the light was yet but dim they had . for till thy son came , it i may so speak , faith was an infant , and his sight but weak : and heaven but as a shop shut up to men , it's windowes were not halfe set open then ; nay thou hadst very little knowledge given for many ages of the name of heaven ; the resurrection , and the world to come ▪ these secrets were but shadowed out to some . these thou kept'st close as under lock and key , reserved mysteries , clouded in on high , untill thy son , that day star did draw nigh , from whom some day did by degrees appear ; by sending of thy prophets to bewray , like cocks by crowing , a succeeding day . especially that prophet who begun to crow immediatly before thy son , john baptist , who at breake of day was sent to give the world a warning to repent , and in the mercy , let men understand the kingdome , yea of heaven was then at hand . yea heaven it selfe was then set open wide , and all those types and figures verifi'd which were as vailes before thy highest frame , which shadowes vanish'd when that substance came , that angel of thy covenant of light , whose presence is a banishment of night . who comming in thy purest brightnesse down , our clouded orbes , with heavenly rayes to crown , he brought thy secret lanthorn in his hand , the gospel , through which light we understand the very secrets in thy court above , yea in thy bosome , in that seat of love . and by this lanthorne which is so divine that in the same thy very face doth shine , he plainly shew'd us all that boundlesse treasure , that well of life , and streams of endlesse pleasure , which heaven hath stor'd up , and to us made clear that he had bought them at a rate full dear , and doth reserve them only to bestow , upon conditions , upon us below . but what conditions doth he then require for saving mankinde from eternall fire ? but what conditions doth he then enjoyne for purchasing a kingdome so divine ? sure had he ty'd us to remaine in hell a thousand yeares for this , it had been well if we had then been crown'd with such a pay : but see his love , who doth but only say you sonnes of men beleeve in me and live . oh sonnes of men what lesser can we give the law impos'd a heavy yoake on men , and then said do the same and live therein : but loe i thy selfe , lord , who the law didst give , sayst by thy son , now but beleeve and live . lord , what is man now better then before , that thou hast heap'd such mercies up in store ? for us poore creatures , or to speak more true , dost mercies to us every age renue . at first thou gav'st us all this world , t is truth , and when this world did flourish in its youth : thou now hast given us with the same , thy son , thy selfe , and all that thou in heaven hast done : all which by faith we claym our owne , whiles here , but what we shall be doth not yet appears . great god , thy mercyes are thy selfe no doubt , most infinitly past all finding out , to us poore silly wretched sinfull men , who are as bad as ever we have been . but what is faith , lord , which thou dost thus palce between us , and thy covenant of grace , as the condition whereupon doth rest all our assurance , lord , of what thou hast ? can our beleife most glorifie thy name ? or wilt thou be best pleased in the same ? sure that is it , t is of thy meere good will which thou extend'st unto us wretches still . thou by our faith canst not advantag'd be , we by beleeving are inrich'd , not thee : thou hast no need that sacrifice be slaine , but that the blood should wash away our stain . indeed by faith we set to , as is due , our seales to witnesse that thy word is true , but all the praise , or profit else redound from our beleeving , on our heads rebound : we do beleeve because it is thy will , but by beleeving our desires fulfill : what thou commandest ought to be fulfild , but we obeying conquer whiles we yeeld . most gratious god , what lord is like to thee , whose laws give life , and whose commands make free ? well my we to thy statutes have regard in keeping which there is such great reward : and yet in all thy just commands injoynd , this one of all , we do most easie find , which is our faith , yet this , of all the rest , most richly crownes us , and doth please thee best . dear faith , how deep are thy foundations laid ? most glorious things may well of thee be said , could we but in thy nature perfect prove the highest mountaines at our beck would move : through thee we see our sines are wash'd away , to thee the very powers of sin obey , by thee we are made heires of things above , yea have an intrest in the god of love , and mounted on the sublime wings , we fly with boldnesse to the throne of grace on high . the fire , and faith agree in these respects , the fire hath heat , and faith hath its effects ; only the heat doth from the fire proceed , even so from faith do other graces breed . faith then is mother of each other grace , those not borne of her are but brats of base , for till that faith doth sanctifie our hearts our highest vertues are but morall parts . faith , lord , is then thy stampe upon the coyn to make it currant , and acknowledg'd thine , upon our graces , wherein thou dost read the very image of thy selfe indeed . lord melt our hearts then , which are else but flint , that this thy stamp may therein leave thy print , and make the working luster of it bright , for we can know it by no other light . for as some pretious roots within the ground can not , or can be very hardly found but only when the springtime doth declare their secret lodgings by the fruit thy beare . so faith , that plant , implanted in our soules , growes so concealed from our sight , like moules , that we want knowledge to discern that root but by the branches , and the fruits that sproot . faith then we must have or we must lose all , a living faith too , or else die we shall , faiths life appeareth by the fruit it beares , it fruit appeareth , being grain not tares . o pretious fruit , may that in us be found , we have no cause then to suspect the ground : only it doth belong to us to weed and cast out all that may offend the seed . conscience wounded with sin . psalme 38. mine iniquities are gone over mine head , as an heavy burthen , too heavy for me , verse . 4. my wounds stinck and are corrupt , because of my foolishnesse . verse 5. i am troubled , i am bowed downe greatly , i goe mourning all the day long . verse . 6. for my loynes are full with a loathsome disease , and there is no sound part in my flesh . verse 7. i am feeble and sore broken , i have roared because of the disquietnesse of my heart . verse 7. oyle , and wine powred in . psalme , 42. vvhy art thou so cast down , oh my soule , and why art thou so disquieted within me ? hope thou in god . psalme , 103. the lord is mercifull and gratious , slow to anger , and plentious in goodnesse . verse 8. he will not alwaies chide , neither will he keepe his anger for ever . verse 9. like as a father pittieth his children , so the lord pittieth them that feare him . verse 13. for hee knoweth our frame , he remembreth we are but dust . verse 14. desires of aid . thou good samaritan , thou god of art , good by thy readynesse , god by thy skill , in powring oyle , and wine into the heart that sin hath wounded ; oh direct my quill that in that best experience , sence of feeling , i may discover both to wound , and healing . we are the wounded travellers indeed , but thou art wounded with compassion more ; our wounds do make thy wounded heart to bleed ; thy blood applyd doth he ale our bleeding sore : oh pretious balme ! oh let it be applyd , and let my hand be , by thy help , a guide . the conscience wounded with sin . oh , my mine iniquities my sin , my sin , too heavy for me , oh i sinck therein , it doth go over as it were my head : intolerable burden , no such lead : my wounds are putrifi'd , corrupt and stinck , my foolishnesse is such ; my teares i drink : troubl'd and pressed with the weight i beare , all the day mourning , never free from care ; my loynes are fil'd with loathsomnesse , besides there is no soundnesse in my flesh abides : my conscience roares within me , and the smart torments me with the anguish of my heart . oyle , and wine powred in . but why art thou thus cast down , oh my soule ? why dost thou not those fearfull doubts controull ? why art thou thus disquieted in my brest ? oh , trust in god , returne unto thy rest the lord , the lord , is mercifull and kind , most slow to wrath , and to forgive inclin'd ; although offended , doth not alwaies chide , his anger doth but for a space abide . like a most tender father to his childe , so is he pitifull , and much more milde ; for he considers where our frailty lyes , and therefore bears with our infirmities . the authors epigram . conscience , oh conscience how comes this to passe ? canst thou be wounded , and yet arm'd in brasse ? yea in a habit far more hard then steel , a conscience seared hath no sense to feel . but can sin wound thus , hath it such a dart , yea wound thus deeply , pricking at the heart ? oh cruell weapon , can it thus indent through brasse , through steel , yea through this adamant ? and yet sin works not thus upon the soule that it would conscience in the act controll , but rather rocks the conscience most asleep when , like an aspe , it makes the wound most deep . then , there is nothing can do conscience good till it be sprinkled with dissolving blood ; but then each motion that doth sin apply doth wound the conscience and doth terrifie . the conscience wounded with sin . alas , alas , the soule that sinsmust die , so scriptures tell me , can the scriptures lie ? no , no , the scriptures never can be broken no word shall fail that is in scripture spoken . oh , then what comfort can remaine for me , how scapes my soule , my sinfull soule then free ? for i have sin'd , and sin to death betraies , death is the wages that hard master payes . inviolable word of god herein , most miserable wretch that i did sin : most wretched slave that such a master hath : most cruell wages , oh eternall death . oyle , and wine powred in . vvhy will you dye ? thus doth our father call , when i delight not in your death at all ? why will you dye then ? oh returne and live , i pardon sin , and freely doe forgive , my mercies please me , i delight remorse ; but justice comes forth by constraint and force . beleeve and live , this god the son hath brought us : and by his death , from death eternall bought us : he paid our ransome , and doth to us cry he that beleeves in me shall never dye : he trode the winepresse of that bitter grape , and drank the dregs off , that we might escape . the authors epigram . the soule that sins shall dye , so scripture saith , and scripture is our evidence of faith ; againe the scripture evidence doth give that such a soule as doth beleeve shall live . is then beleeving in our saviour dying ? or is his death made our death by applying ? how can the scriptures here be reconcil'd , can we both save the parent , and the childs ? surely gods justice must be fully pay'd , but see gods mercy how the debt is laid , man is ingaged , man is quite undone , god , to redeem man , layes to pawne his son . but man hath sin'd , can god then satisfie ? yes , god for man doth become man and dye , whose guiltlesse death to guilty man apply'd is more then if that all the world had dy'd . the conscience wounded with sin . but yet i am not satisfy'd , alas my soule hath sin'd , how can it come to passe anothers soule should set my soule then free , what can anothers death be unto me ? when scripture doth directly testifie the soule that sins , that very soule shall die ? besides , my sins they are exceeding great , nay more , i feare my sins are desp'rate , i have been such an enemy to heaven that i suspect i cannot be forgiven , i faine would beare up , but this beats me downe , this milstone sincks me , oh it makes me drown . oyle , and wine powred in . by the first adam all are bound to dye ; what there was lost , the second doth supply : in the first adam soule and body slain : but in the second both made live again : for in our whole man christ hath fully paid what can be unto soule or body laid . can then the greatnesse of mans sinning let when god himselfe hath undertooke the debt ? no , be the bill ingaging us most large , yet , having faith , we need not fear discharge : for as in adam all condemned be even so in christ are all by faith made free . the authors epigram . old adam falling all men fell therein ▪ because that all men were in adam then : christ our new adam , to renue old man , within our natures a new birth began . by which new birth we are new borne indeed , we in this nature , are new adams seed , begotten in him as the scripture saith in him we live , we move , and dwell by faith . by faith , indeed , for without faith we dye , within this field doth all our treasure lye . through adams sin we by descent are slaine : but through new birth we live in christ again : besides , in christ we were condemn'd and dy'd , he in our whole man all our wants supply'd . nor yet is justice in this nature crost if one man saves , as much as one man lost . the conscience wounded with sin . but oh , my conscience is not yet at rest , sin yet doth wound me , it doth yet molest : what though it were so that all mankinde be by christ from sin originall set free , and so our second adam doth rest ore what our first adam set upon our score ? alas , this cannot conscience free from care : i have a load of actuall sin to beare ; what though i once were drest in cleane attire ? i have return'd to wallowing in the mire : my actuall sin is more then adams curse , condemnes more strongly , and torments me worse . oyle , and wine powred in . misguided conscience be informed better , our father adam was a greater debter ; as he was guilty of our root of sin , so of the branches that take life therein , that , were his score not by another paid , all sin might justly to his charge be laid . even so our second adam hath made good all whatsoever can be understood was lost in adam , and hath charged bin both with the root and branches of our sin : and given for all sin a discharge , although all sinners have not their discharge to show . the authors epigram . oh subtill serpent , how could he invent one should be charg'd with all mens punishment , and yet not one man thereby have redresse , alas , not one mans punishment the lesse . but loving father who hast sent thy son to undoe all this hatefull foe hath done , thy wisdome doth his subtilty exceed , making him only guilty , mankinde freed . freed by the freedome that thy son hath wrought ; the price whereby he hath our freedom bought is sure sufficient fully to acquit all sin in mankinde , mankinde can commit . the reason then that any man is lost is not the want of a redeeming cost , but only the redeemed are too blame not getting their assurance of the same . the conscience wounded with sin . doth christ discharge this debt that man did owe , oh blessed christ , but on condition though , though christ be in this obligation ty'd yet t is but on conditions on our side , it we performe not the condition then the bond is void , and we are undone men . what is it then to me though christ be bound if the condition be not in me found ? oh what is this condition ? i am fraile , i feare i shall in this condition fail ; my conscience tells me i am still ingag'd , how shall my conscience be herein aflwag'd ? oyle , and wine powred in . blest christ indeed , we may most truly say , thus bound for us so great a debt to pay , yet on our part so little doth require , and yet that little likewise doth inspire , sure sweet condition , easie to fulfill where meanes doth furnish to discharge the bill . easie , indeed , what can more easie be then to beleeve that christ hath set us free ? and yet as easie as it is we find this our condition doth no harder bind ; nay he that binds us in this golden chain doth give the thing too he requires again . the authors epigram . oh blessed saviour what couldst thou do more , who to inrich us mad'st thy selfe as poore ? and to requite thee , whence the milions came that did redeeme us , ●ost accept a dram . and yet that dram too which thou dost demand drop'd from thy fountain , falls into our hand , thou hast not only easie payment set , but fillst our purses to discharge the debt . oh froward mankind , shall we fooles then gr●●●● to pay so little , to receive so much ? shall we make forset , all we have betray because we will not a poore homage pay ? faith is but as our fealtie here done to hold our right by in our fathers son , in christ who is our purchaser from thrall , our right , our portion , righteousnesse and all . the conscience wounded with sin . oh blessed faith , art thou with god so great , doth he esteeme thee at so dear a rate ? but wretched i then , and of all too blame who have been so respectlesse of the same that i , poore earthworm , never understood this heavenly jemme , or how it should do good . alas i thought it but a fruitlesse grace which idle christians only did imbrace , i could no beauty in this rachel see . but blear-eyd lea seem'd as fair to me : and therefore it is justly me injoynd if i , for faith now , do meer fancie find . oyle , and wine powred in . the slighting faith we must a fault confesse , but if it be through ignorance the lesse , god winks at times of darknesse , though indeed , we are not thereby absolutely free'd : but when the glorious sun-shine doth apear what can excuse us if we see not cleer ? no just excuse can here excusing be , and yet the sun we often clouded see . so though our sun hath chas'd our night away . yet we have cloudes still to obscure our day , our cloud of folly makes our faith retire ; yet find we smoke though it do argue fire . the authors epigram . three clouds on mankind do like mists benight , and keep some blinded in the very light , first ignorance , then carelesnesse , the third is obstinatly to reject the word , the first is most excusable of all : the second binding to a harder thrall : the third exceeds all , and is sinfull most , if not the sin against the holy ghost . where meanes is wanting saving faith to find we must not judge there though they yet be blind ▪ for god elects , and then doth faith foresee , else how could fooles and infants saved be ? againe , some loyter while they have the day , and yet ere night do labour , and have pay : but such as in the vineyard , being pray'd , will never labour , shall be never paid . the conscience wounded with sin . but wretched i , what can i doe herein ? how can i labour , i am dead in sin , can dead men work ? i hear indeed the call , but can but hear it , cannot work at all , no worke but dead works , god doth such despise , he doth delight a living sacrifice . i doe confesse i faine would work indeed , fain would believe , i fain would learn that creed ; but oh my sins , my sins are in the way my sins doe still my confidence betray ; i faine would faith unto my selfe assume , but sin prevents me , tells me i presume . oyle , and wine powred in . faith is , t is true , the gift of god we read , god doth both worke the will , and eke the deed : faith in this nature is an easie taske , we can doe nothing for the same but aske ; the only labour now impos'd on man is to discerne , and cherish faith began . is faith gods gift ? then let us beat up still , he can bestow that dowry when he will , nay faith already may infused be though scarce discerned in a small degree : then , though we build not castles in the ayre , yet we , of all things , are not to despair . the authors epigram . as faith doth point at things yet unreveal'd , so faith it selfe lyes in it selfe conceal'd . and may be long time in the heart , no doubt , before we truly finde that sewell out . besides our sins doe much obscure that light , and cast a mist before our feeble sight , yea every sin , when faith would else aspire , doth helpe to keep down , if not quench that fire . sin is , indeed , faiths enemy profest , and the more sin , the more is faith supprest ; but when that faith doth once by force command , sin then doth yeeld , faith gets the upper hand , faith for a time , may as it were obey , but in the end faith alwaies gets the day ; and as faith prospers , by degrees gets strength ▪ so sin growes feeble , pines , and dyes at length . conscience wounded with sin . but must sin dye , and by degrees surcease where faith doth live , as faith doth force increase ? oh wretched creature i how shall i do then ? i feel , alas , no death , but life of sin , sin strives as much as ever heretofore , or rather strugles in my bosome more . i doe confesse i feel my soule distrest , and faine would feel fin in my soule supprest : but when i labour to restrain the same it growes inraged , is the worse to tame , oh sad condition , oh my soule sincks here . are there no other signs of faith appear ? oyle , and wine powred in . no signes but such , and yet soule sinck not though , sin must be kill'd but dyes not at one blow : sin in our natures will us battell give , though dying , whiles we doe in nature live ; but sin is , mostly , sure most wounded when it flies on conscience , most tormenteth men . are then our conscience , through our sins unquiet ? sin then , and faith sure are in us at sight ; if sin within us no resistance found , sin in our conscience would delight , not wound . and thus by signes we secret faith may see which without signes cannot discerned be . the authors epigram . faith is , indeed , our tree of life below , which tree we only by the fruit can know : would we know then if we have faith , or no , the root lies hid , we to the fruit must goe . the fruits are feeling first sins wounding dart , next a compunction in the wounded heart ; from whence proceeds a diligence with speed to get a balsome for these wounds that bleed . the other fruits that fruitfull faith doth beare are ever after to be arm'd with care , with zeale , and wisdome to resist that foe who , at advantage , had deluded so . from whence proceeds a hatred unto sin , desire of vertue , and delight therein , all mens endeavouring that my aid supply to make faith lively , and make sin to dye . the conscience wounded with sin . oh blessed faith ! art thou the root indeed ? oh would i could with blessed job then read thee grounded in me : springs doe testifie , though through high mountains , that they have supply ; the fountaine will be falling : and the root it will be rising , forth will branches shoot . i feele , indeed , some drops of vertue flow , and beare some leaves too , which doe make a show : but oh my conscience cannot so be quiet , such signes are frequent in the hypocrite : but sin dissembled under grace is worst , the tree which beares but only leaves is curst . oyle , and wine powred in . faith is the fountaine whence all graces flow , faith is the root whereon those branches grow , and faith gives life , though it may lye as hid , to all our actions , or they else are dead : for christ , in whom all fulnesse doth excell , if we have faith , by faith doth in us dwell . whether our actions though be leaves , or fruit none but our conscience truly can dispute , whether the action from the heart proceeds none but the conscience that rare language reads : but when the conscience hath true knowledge gain'd , that then is fruit which conscience finds unfain'd . the authors epigram . misguided mankinde , whither have we gone to set up merit in our makers throne ? faith is in christ , and christ in faith , why then disdaine we faith , adore the works of men ? sin is the old man , wretched and for lorne , begot in adam , in our natures borne . christ is the new man , by a second birth , through faith conceived , and by grace brought forth . grace flowes from faith , and faith in christ began both those united make but one new man , and then most blest , and not till then we are , when in our soules we feele this infant stir . would we then prove this new man to be ours , we sure must prove it by renewing powers , we must be new men , must have new desires , new strength , new life , new flames of sacred fires . the conscience wounded with sin . but is it certain as this tenet saith , hath each man in him , that hath saving faith . such a new creature as is christ indeed ? then which way shall we those same scriptures read christ is ascended into heaven : again the heavens must hold him , yet must him contain ? but if it be so that this new man must abide in all men that by faith are just , oh then i feare me i am barren still , or faith is in me yet but in the shell : i find some motions now and then , indeed , but prove but motions , nothing doth proceed . oyle , and wine powred in . vvhere faith is christ is , it must needs be so , the spring doth alwayes from the fountain goe christ is the fountain , faith the spring distild , we with the fountain , by the spring are fild : besides the scriptures in this case are rife . is christ not in us , we have then no life . but life , we know , admits degrees therein , so life of faith , as sound , or sick of sin : diseases do the strength of nature breake ; if sin distempers , faith is sick or weake : but sure so long as motion doth remain there yet is life , and may be health again . the authors epigram . bvt in what nature , if you aske of me can christ , that new man , in us dwelling be ? sure chiefly as he is a god to guide ; as he is man he doth in heaven abide . yet in our natures what he did below doth from his fountaine , to our cisterns flow : as he is god , his presence we possesse , as he is man , we doe by faith no lesse . as man , he did the debt of mankinde pay . as god , he purchas'd man a heavenly stay : but both made ours by imputation , when faith , the condition , he perform'd in man . our debt is paid then , and our purchase bought , our father for us nothing left unwrought : only on our part the condition runs , believe in christ , and be imputed sons . blest imputation , and condition sweet : blest creature where these relatives do meet . the conscience wounded with sin . all saving faith , yet without saving power but as it clayms christ for a saviour . but here i sigh , alas , my sight is blinde , faith is a secret lyes full deep to finde , nothing but signes and its effects appear , my sight may quickly be deceived here . leaves may delude , though they he fresh and green , fruit hath been wanting where such leaves were seen . indeed my heart doth proffer me this bait that my endeavours are without deceit ; but here i tremble , i am fore afraid my conscience should be by my heart betray'd . oyle , and wine powred in . the heart of man , unsanctifi'd , t is sure is above all decei●full and impure : but such a heart as doth in sin delight awakes not conscience , but would keep it quiet ; if then the conscience be afraid to sin faith , out of question , did that fear begin . the hypocrite doth all he does for shew : the man sincere doth no such trumpet blow : doth sin in secret then the soule afright ? doth prayer in secret give the soule delight ? are all good duties in the doing sweet ? then doubtlesse faith gives motion to those feet . the authors epigram . all holy duties then we must frequent , faith , to our knowledge hath no other vent , those are the fruits of fruitfull faith : then where those fruits appear not , how can faith be there ? necessity is there upon us laid to us good duties , faith is else betray'd : we must be zealous both to heare and pray : how dare some then cast blocks in such away ? zealous , indeed , what ever else is done is but like empty shadowes of the sun , empty indeed , and when we come to try them they prove like smoake , we finde no comfort by them . then in good duties we must labour still , to draw some matter from them that may fill , some sweetnesse , and some comfort in them finde , or else we vainly do but beat the winde , and yet we must good duties do , although we yet finde nothing in the same but show . because god hath appointed them a way through which , like conduits , he doth grace convay . finis . the mirrour of humilitie: or two eloquent and acute discourses vpon the natiuitie and passion of christ full of diuine and excellent meditations and sentences. published first in latine by the worthy author daniel heinsius, and since done into english, by i.h. master of arts in mag. coll. oxon. heinsius, daniel, 1580-1655. 1618 approx. 106 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a02894 stc 13039 estc s115181 99850400 99850400 15600 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02894) transcribed from: (early english books online ; image set 15600) images scanned from microfilm: (early english books, 1475-1640 ; 1274:12) the mirrour of humilitie: or two eloquent and acute discourses vpon the natiuitie and passion of christ full of diuine and excellent meditations and sentences. published first in latine by the worthy author daniel heinsius, and since done into english, by i.h. master of arts in mag. coll. oxon. heinsius, daniel, 1580-1655. harmar, john, 1594?-1670. [10], 96, [2] p. printed by bernard alsop, and are to be solde at his house by saint annes church neere aldersgate, london : 1618. i.h. = john harmer, the younger, who signed the translator's dedication: io: harmer. first leaf blank?. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -nativity -early works to 1800. jesus christ -passion -early works to 1800. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2006-04 emma (leeson) huber sampled and proofread 2006-04 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the mirrovr of hvmilitie : or two eloquent and acute discourses vpon the natiuitie and passion of christ , full of diuine and excellent meditations and sentences . published first in latine by the worthy author daniel heinsius , and since done into english , by i. h. master of arts in mag. coll. oxon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aeschin . erat . in ctesiphont . london , printed by bernard alsop , and are to be solde at his house by saint annes church neere aldersgate . 1618. to the worshipfvll , his worthy friend , thomas nicholas esquier , as also to the vertuous and religious gentlewoman , mrs iane nicholas his wife , and my must louing aunt , all happinesse of this , and a better life . worshipfull sir , the due respect i beare vnto your worth , and the thankes i owe vnto you for the many arguments of your loue , and incouragemēts of my studies which i haue receyued from you , were the maine motiues that induced mee to tender vnto your acceptance , and to commit vnto your patronage this little pamphlet and alpha of my endeauours : let me entreat your goodnesse to entertaine it . it consisteth of two discourses , vpon the natiuitie and passion of our sauiour . the matter thereof is as he spake of the yron , borrowed : the language is our owne . that wherein they both concenter and agree , is no lesse then christ ; then whom there is no greater , no better . for if the pursuite of anie thing besides the happinesse of heauen be still without end , and neuer without danger : then may wee bee fully ascertained , that christ alone is the chiefest obiect , whereon we may fixe the eye of our perpetuall contemplation , and embrace him with the armes of our deuoutest affection : who is a load-starre to direct vs vnto heauen . i will not so much preiudicate your zealous intentions , as to perswade you to reade what i haue written : but rather to pardon , if i haue written amisse . thus am i still iealous of mine owne errours and inability , beeing no lesse desirous to submitte my selfe vnto your iudicious censure : hoping that hereafter i shall addresse my selfe vnto the perfecting of some larger proiect : yet euer acknowledging that you deserue more then i can performe , and that you haue performed more then i can deserue . and therefore euer consecrating vnto you both my paines and my prayers : the one for your seruice , and the other for your safety : i euer remaine , yours to bee commaunded , in whatsoeuer , io : harmar . to the courteous reader . nothing more hard then to please all , nothing more ahsurde then to endeauour it . i am therefore ( for my part ) resolued to content my friends , and to contemne my foes . they i know , will mildly iudge , these will peruersely censure : being far worse then the basilisques , they kill before they see . well , it were impietie to flatter them , imbecillity to feare them . thine as thou pleasest , i. h. the mirrovr of hvmilitie . hom. i. vpon the natiuity of christ . the epicureā philosophers , ( reuerend and right worthy auditors ) who neuer had so much as the least relish of coelestiall ioy and happinesse , reposing their chiefest felicity in brutish and corporall pleasure , were accustomed to celebrate the twentieth day of euery moneth in honour of their archmaster epicurus , surmising a twentieth day to haue been the day of his natiuitie . and not onely so , but also they adorned their bedde-chambers with his picture , and engraued his portraiture in their plate and ringes , that they might alwayes behold him whom they meant euer to remember . thus much homage and duty did those prophane & effeminate pagans performe vnto him that was the patrone of their opinion of pleasure . no maruell then if the church of christ hath consecrated one day vnto her sauiour , for the solemnization of his natiuity , and for the perpetuation of so ineffable a mystery . and yet howsoeuer the mysterie of the incaruation of the sonne of god be so great , and the benefite of it no lesse ; how lightly do we regarde it , how perfunctorily doe wee celebrate it ? i doubt not , but we all plainely see , that by the comming of christ , god was vnited vnto man , and man reunited vnto god ; the rigor and seuerity of the law abated , graces giuen , iniquities forgiuen , and yet how lightly doe we regarde it ? how perfunctorily doe wee celebrate it ? some there bee that rather desire to bee curiously inquisitiue into the mystery , then to acknowledge the depth of it with modesty : and doe endeauour to apprehend that by naturall reason , which farre passeth the flight of humane vnderstanding . but wee ( beloued ) that thinke it to bee a more secure way , and of lesse trouble and perplexitie , rather to adore the supernaturall excellency of it , then to assay with a scotish and a sottish subtiltie , to diue into it ; first of all , let vs thinke vpon his cradle , and then afterwards vpon his crown : let vs take our flight from his humility , that we may at the last so are vnto the chiefest height and sublimity . let vs consider his conception , his natiuitie , his pouerty , his infancie , his impotency ; and let vs meditate vpon that blessed , blessed time , wherein hee tooke vpon him not onely the weake nature of man , but also the weakest age of man. let vs fixe our thoughts vpon that thrice happie and auspicious day , a day farther excelling many centuries of yeares in goodnesse , then it doth come short of them in extent . a day , whereon maiestie inuested it selfe with despicable humility , whereon the word became flesh , god became man. and yet so , that the dignitie & integritie of the deitie were nothing impeached , although seemingly degraded and impaired ; neyther was there any thing wanting to compleate and absolute humanity which was assumed . now if any man bee so audicious , as to prie into the secresie of this mysterie , and without witte or feare , to addresse himselfe to the discouerie of the manner of it , hee may perchaunce quickly strike saile , and retire with an o altitudo ! and still bee as farre from the fruite of his labour as from the ende . if wee looke vpon the diuinitie , god the father is , and hath alwayes ●eene , and is alwayes sayde to bee . both which properties , alwayes to haue ●eene , and to be , are as iustly attributed ●nto the sonne . for the deity of the sonne is not distinguished from the deitie of the father . the sonne is ●ee that was begotten of the father , ●oequall with the father , in respect ●f his essence , though not in regard ●f his office . now if thou inquirest , when christ was begotten , then thou must of necessitie deuolue thy imagination vpon some parcell of time , vnto which the deitie can no way bee ●onfined . and the sonne , beeing if i may so speake ) paralell to the father , is as well beyond the boundes of time , as the father . for how can the sonne bee limited by time , which is , and hath been with the father before all time ? begotten before all time , as god ; but borne in time as man. as hee is god , so he had no cause of his being ; as hee is the sonne , so hee may in some sort be say de to haue had his origination from the father ; but such a one as is eternall . heere may mans conceit yeeld it selfe to be but shallow ; heere against the marble of this difficultie , may the edge of all subtilitie be rebated : here may the illiterate presume to know as much as the learned . for whatsoeuer is , and hath beene before all time , well may it be credited , it can neuer be comprehended . for that that hath beene eternally before the existence or essence of man , is no lesse beyond the reach and capacitie of man. for as the imagination and vnderstanding of man , cannot bee euer drawne beyond the beginning of time , or the extent : so neither without time was euer any man begotten , besides christ which was man and god , and as vpon this day was borne man : whom if wee surmise to haue beene made , that is blasphemie : if wee thinke that hee was not begotten , wee shall then derogate much from the deitie : if wee denie his humanitie , we then runne the hazard of losing our eternall safety , being the fruit and end of his natiuitie . thus ( to speake in generall ) must wee acknowledge euery thing in god to bee farre aboue the straine of reason , but nothing beyond the reach of faith . no lesse ought wee to conceiue of god the sonne in particular . for hee is also totall god , as hee is totall man ; and yet not totally god because hee is also man ; nor totally man , because hee is also god. o ineffable vnion ! surely , this coniunction and combination of the diuine & humane nature , proceeded only from the immediate and sole act of the deitie . and therefore now , o man , see that thou adore and reuerence this mysterie , and vpon this day thinke vpon thy happy estate and condition , purchased by the obedience and humility of thy sauiour : who being borne as vpon this day , was notwithstanding begotten from euerlasting : & being god , for mans sake , became man : there being no way to saue man but by dying for man , and no way to dye for man , but by being man. here may , wee beholde both his deitie and humanitie : the one must worthily be esteemed , because the other is worthy to bee admired . man could not be made god , and therefore god became man. and to this end & purpose , that thou , o man , mightest acknowledge thy creators power , & embrace thy sauiors lowlinesse ; that so , although his maiesty confound thee , yet his humility may comfort thee . it will bee worthy our contemplation , if we think , how , as vpon this day god that is most purely immateriall , and free from all shadow of corporeity , was vnited vnto a body : how he that was inuisible became apparent and euident ; how he that could not bee discerned by the touch , was as vpon this day encompassed with the clasping armes of his tender mother : how hee that neuer had beginning , now beganne to be : and lastly , how the sonne of god became the sonne of man. so that as vpon this day , god and men , heauen and earth , mortality and eternity , humanity and diuinitie were combined . in whom ? in our sauiour : whom the father hath appointed heyre of all things , by whome also he made the world , being the brightnes of his glory , and the expresse image or character of his person , who being no lesse admirable for his humility , then incomprehensible in respect of his power , descended farre below the pitch of his eminencie , that hee might preserue by his mercy , what hee had created by his omnipotency . hee that once was cloathed with the lustre of glory and maiesty , no lesse terrible then admirable , whom neither angels nor archangels , nor seraphims , nor cherubims could endure to behold ; he that once was lord of hosts , the god of glory , hee that once could with his onely countenance turne the mountaines topsie-turuie , and wind-shake the foundations of the whole earth : hee i say , as vpon this day , for vs become as one of vs. the vnspeakable maiesty of the father manageth the mysterie , the ineffable loue and affection of the sonne assumeth our flesh , the incomprehensible power of the spirite resideth within the narrow limits of the wombe ; albeit it cannot bee contained in the vaste capacity & circuit of the world . on this day was death vanquished , because life was produced : on this day was lying abolished , because truth was mani feited : on this day was errour abandoned , because the true way was discouered : on this day was the manna of mercie , and the dole of heauen distributed , which hee that eates shall not die ; but liue eternally . o blessed day , o beautifull and glorious day ! a day without euening or ending ; the verie period of mortalitie , the beginning and alpha of eternitie . a day of our second natiuitie and regeneration , wheron , that man might bee borne of god , god would be borne like man. in the creation man was formed according to the image of god , but now god taketh vpon him the image of man. in the beginning god made man of the earth : but now euen god himselfe is made that that hee made , that that might not perish that he had made . now therefore , let the wisedome and power of man be defaced , seeing the wisedome of god is so clearely manifested . henceforth , the lame shall walke , the blinde shall see , the deafe shall heare , the dumbe shall speake , the dead shall reuiue , and that with one word , because it is the word that speaketh , yea & without a word , because it is god that commaundeth . o ioyfull day ! o happy halcyonian day ! whereon the sonne of god by his voluntarie humiliation , and by the assumption of our humanity and humilitie hath now affianced vs vnto himselfe , by entring with vs the league of brotherhood and fraternitie . a day , whereon hee was borne which was before all dayes , euen the ancient of dayes ; he that made the first day : he sayde , let there be light , and there was light . a day , whereon emanuel ( whose name is sweeter then the sweetest aromaticke odours of arabia ) being with man , amongst men ; in man , for man became man. a day that abraham , and isaack , and iacob foresaw . on this day man ascended , because god descended ; and our flesh was aduanced and ingraced , because the word was made flesh . hitherto haue wee beene the sonnes of adam , now are wee the sonnes of god : a new people , a new nation , not borne of flesh and bloud , nor of the will of man , but of god. all things hitherto haue been too transcendent , imperuious without entrie , full of horrour and amazement : but now wee may haue free accesse vnto god , the way is neyther chargeable , nor tedious : and therefore now , o man , come vnto thy god , and yet by the mediation of man. for on this day thy sauiour , of god , became man ; that he might reioyne man to god. o ineffable loue ! o incredible mercy ! o vnspeakable grace and fauour ! wee all acknowledge the inuisible essence , and indiuisible vnitie of god the father and the sonne ; insomuch that the essence of that one hath not beene like to the other onely , but euen identical : and yet hee that is one with god , was as vpon this day made one with man ; that man might bee made one with god. come now therfore vnto thy creator , o man : touch thy creator , & embrace him , touch thy sauiour , and adore him . come thou , o blessed church , draw neere vnto thy bridegroome ; o let him bee folded within the armes of thy zeale and affection . for hee hath taken a great iourney , euen as farre as it is from heauen to earth , that hee might translate thee from earth to heauen . god hee is , that hee might free and enfranchize thee : and man he is , that without terrour and amazement hee might come vnto thee . so that hee hath well tempered his deitie with humanity , and his maiesty with humility : for as the one confoundeth , so the other comforteth ; as the one amazeth , so the other animateth . and therefore come boldly , and confidently meete thy sauiour , and as well with thy teares , as with thy words . o crie out and say , i haue found him whom my soule loueth : i helde him and would not let him goe , vntill i had brought him into my mothers house , and into the chamber of her that conceiued me . o let him kisse mee with the kisses of his mouth : draw me , wee will runne after thee because of the sauour of thy sweete ointments . come o blessed church , and sing ; vnto vs a childe is borne , vnto vs a sonne is giuen ; the almighty god , the euerlasting father , the prince of peace . come , i say , and sing with the psalmist ; i wayted patiently for the lord , and he enclined vnto me , and heard my crye : in my bed i sought him whom my soule loueth . tell me , whom my soule loueth , where feedest thou ? where lyest thou at noone ? let vs beloued , goe into our sauiours little and homely chamber of repose , and let vs delight and imparadize our selues with so louely an obiect as our sauiour is . away with those proud and insolent pharises , who presume they know the law , and yet know not the author of it . away with arrius , who held that there was a time when christ was not . o let him bee perpetually branded with the note of this his infamous and execrable heresie . let him tell mee , when had hee no being , which had being in a beginning without beginning ? in the beginning was the word . when had hee no being which is god from euerlasting ? and the word was god , ibid. at what time was he not , which is , and was the authour of time ? all things were made by him , and without him nothing was made , ibid. away with the no●tians and sabellians , that confounded the trinity of persons , that held but one person , as there is but one essence . away with that ignominious stigmatike samosatenus , that euen when he reposed himselfe vpon the prostituted carkasse of a base and odious strumpet , was so impudent & audacious as to detract and derogate from the deitie of our sauiour : and besides this , did not blush to affirme the eternal word of god to be nothing else but a meere vanishing voyce . away with ualentinus , and apelles , and marcio , that laboured to disanull christs humanity . away with nestorius , that held , that the diuine and humane nature were separated and diuulsed : and moreouer endeauoured to maintain , that not the sonne of god , but one that was meere man , was for our redemption nayled vnto the crosse . away with that wicked ebio , that ascribed vnto our sauiour an earthly father . away with the whole rout and rabble of heretikes , or whatsoeuer of that leauen , preiudicers eyther of his deitie , or his humanitie . away with those ethnicke philosophers and wizards of the world . but let vs beloued , confessing our ignorance , and professing our faith , enter into our sauiours chamber , and sing , the stone which the builders refused , is become the head stone of the corner . this is the lords doing , and it is maruellous in our eyes . this is the day that the lord hath made , we will reioyce and bee glad in it . let vs enter into our sauiours chamber , and sing ; the lord is my strength and song , and is become my saluation ; the right hand of the lord is exalted , the right hand of the lord doth valiantly . let vs enter into our sauiours chamber , & sing ; sing o daughter of sion , shoute o israel : be glad and reioyce with all thy heart , o daughter of ierusalem . the lord hath taken away thy iudgements : hee hath cast out thine enemie ; the king of israel , euen the lord is in the middest of thee : thou shalt not see euill any more . behold hee that is higher then heauen , and deeper then hell , for thy sake . o man , is become man , that he might recouer thee from hel , & bring thee vnto heauen . behold therefore that sweet beniamin , christ iesus ; behold him which is our life on earth , & our way to heauen . behold him that is sprung from the roote of lesse , him that is of the generation of dauid , the seed of the woman , the arme of god , the vertue and power of the almighty , and his welbeloued in whom he is well pleased . behold him that was begotten but not then born : behold him that is now borne , and not now begotten ; being god by the fathers side , and man by the mothers side . behold him that was , when hee was not borne , being more ancient , not onely then the time of his birth , but euen the birth of time . behold him whom abraham the father of the beleeuing receyued as a guest , whose father hee was in respect of the flesh , whose sonne hee was in respect of faith. behold him whose starre balaam saw before the wisemen , and foretolde it also truely , although vnwillingly . behold him that now powreth forth his teares for thee , hee will hereafter his bloud ; and therefore hee will shedde his bloud for thee , because now his teares : who therefore weepeth that thou mightest reioyce , and therefore commeth vnto thee , because he loueth thee . the time was when thou , o man , diddest lye floating in the streame of luxurious delights , when thou sacrificedst vnto strange gods that were not . then didst thou , o miserable man , run the hazard both of gods indignation , and thine owne damnation , the sorrows of death surrounded thee , the surges of iniquitie ouerwhelmed thee . this did the onely begotten sonne of god take notice of , as he lay in the bosome of his father , & as he sate in the throne of his maiesty . and therefore hee came downe speedily , hee laide aside his glory , and assumed pouerty , and vndertooke the heauie weight of miserie . hee came vnto the earth , hee came vnto thee , he came into thee , borne in the night , in the stormy winter , being naked & distressed . he had no man to succour him , no man to attend him , no mā that regarded him . the best swadling cloaths his mother had to en wrappe him , were but a few miserable rags . the best cradle hee had was but a manger . hence is it that hee cryeth vnto thee , and protesteth , that he could not haue done more for man. o what guerdon , what recompence shall man bestow vpon him ? it is not beloued , eyther the inuenting or venting of friuolous & fruitlesse questions , concerning his wonderfull natiuity , not those myriades of quirkes and niceties , which haue beene extracted from the drossie ore of earthy imaginations , that can be in acceptable sacrifice vnto him . alas these things rather disturbe our tranquilitie , then any way procure our safety : these abate our zeale towards god , and set vs at bate with our neighbour : let vs therefore abandon these fooleties and fopperies . let vs put on sackcloth and ashes ; let vs sit in the dust ; let vs sitte neere vnto our sauiours c●atch , let vs beat our brests , & weepe for our sinnes , that our sauiour may heare our sobs , & behold our teares , that so we may testifie how much we are engaged vnto him , who being the euerlasting word of the father , for our sakes became silent : who being the wisdome of the father , seemed to bee empayred : who being the father of eternity , became the sonn of mortality . he came vnto his owne , but his owne receiued him not . see how he placed himself in a degree below man , that hee might , lift man vnto god : & not only so , but as for man his sake , hee became man ; so for mans sake he became miserable ; & yet was not he whent hou wast not ? who hath measured the waters in the hollow of his hand , and meted out heauen with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hilles in a ballance ? o that my people were wise , that they vnderstood , that they foresaw their last end . and how happy should wee bee , if , as christ became like vnto vs in flesh ; so wee would endeauour to bee like vnto him in spirit ! he is ours by the one ; let vs bee his by the other . there was a time when he came flying vpon the wings of the winde , when hee came in lightning and thunder , when darknesse was his pauilion . now may wee finde him wrapped in swadling cloutes , lying in a manger . now may the church cry out and say , as soone as i heard him speake , my soule melted within me : i sought him , but i found him not : i called , but he answered mee not . now crie out and say , stay mee with flagons , comfort mee with apples , for i am sicke of loue . now will i rest vnder the shadow of his wings . yee are not now come vnto the mount ( saith moses ) that might not be touched , and that burned with fire , nor vnto blacknes and darknes , and tempest , and the sound of the trumpet , and the voyce of words , which voyce they that heard , entreated that the word should not bee spoken vnto them anymore , for they could not endure that which was commanded : and if so much as a beast toucht the mountaine it shall bee stoned or thrust thorow with a dart . and so terrible was the sight , that moses sayde , i exceedingly feare and quake . but wee beloued may contemplate a more milde obiect , euen our beloued sauiour which was contented to act the part of lowlinesse & humility , who when hee published his law , hee appeared then as it were , in fire : but now manifesting his grace , and mercy , disdained not to repose himselfe on a pallat of hay . hee whose sublimity is incomprehensible , deiected himselfe as low as might be . hee as hee lay in the manger , had notwithstanding the angels of heauen about him , as his ancient attendants , and dependences , and the whole quier of heauen singing about him at his natiuitie , which sang about him in his glory . and although hee were confined to an obscure cottage , yet the rayes of such a candle doe i say ? nay of such a sunne could not be hidden vnder a bushell ; but were displayed euen vnto the remotest parts of the easterne climate . his deitie could not bee defaced by his pouerty , nor extenuated . by the power of which deitie a star in the firmament was commaunded to giue notice of christs humanity . whatsoeuer in this mysterie is atchieued beyond the capacitie of man , plainely euinceth , that he is god , who notwithstanding was thus humbled . let custome vanish , let nature acknowledge her selfe to bee but shallow in the conceit of the miracles which are wrought by the immediate finger of god. reason can hardly be brought to acknowledge that a virgin was a mother . it may at length come within kenne of this mysterie : if so bee it bee furthered by the sterne of gods word , and wafted along by the breath and gale of the spirit . bare reason is faiths contradiction . now beloued , let vs posse on vnto that that hath not yet beene touched . and seeing that wee haue consecrated this day vnto diuine and holy meditation , let vs with a zealous and modest curiosity take an enterview of whatsoeuer pertaineth vnto the birth of our sauiour . let vs imagine whatsoeuer might haue then beene seene , is now also set before our eyes . let vs goe visite the childe and his blessed mother , the virgine ; and let vs thinke vpon all those to whome so gracious a mysterie was first reuealed . let vs lay aside so many centuries of yeares , which haue passed since his birth , and let our winged thoughts trauerse the large extent of ground which is betwixt vs and bethleem , and let vs take an exact suruey of that least , but not least blessed citie : so that not the slightest circumstance may passe vnexamined . for if the infancy of all children doe much delight & please vs , how much should the infancy of this blessed babe reioyce vs , which for our sakes , that hee might bee an absolute and compleate man , dayned to take vpon him the impotency of our childhood ? not farre off from the manger sate the blessed virgin , herselfe bearing a great reuerence to the miracle : who being not tainted with the contagion of any inordinate lust , doth ingenuously confesse that , whereof the reason shee cannot conceiue ; to witte , ●hat shee is a mother ; who hauing been ●etrothed vnto iosph , had receyued his newes from the mouth of an an●ell , that she should not be the spouse ●f man but the mother of god. now shee euidently perceyueth , ●●at shee is married vnto heauen , and ●et her thoughts are still transported , ●● well by amazement , as by ioy . shee ●eth , that euen shee poore despised ●aide is become the mother of her ●●ther , a gouernesse to him that is the gouernour of heauen and earth : shee seeth , that shee hath brought foorth a mightier then dauid , a senior to adam . shee seeth , that shee herselfe is both mother , midwife , and nurse : that none might touch him , lesse pure then herselfe that bare him . shee had oftentimes before entertained many holy meditations vpon the childe , which was in so many places of the holy scripture spoken of by the prophets and oracles of god , and that that childe should spring from the roote of dauid . she had often thought vpon the virgine , admiring whom such great and transcendent happinesse should befall . shee well knew , that text of esay , chap. 7. 14. beholde a virgin shall conceiue and beare a sonne shee had often reuolued many predictions of the prophets , and in them had read the storie of her selfe , and knew it not . shee seeth many prophesies fulfilled , many promises performed , many types and prefigurations accomplished . shee seeth a light , and yet not borrowed from the rayes eyther of the sunne or moone . she seeth a night whose serenity surpasseth the brightnesse of the clearest day . sometimes shee being , as it were , ouerioyed in her happinesse , her eyes distil a sweete shower of cristall teares into her yuorie bosome . sometimes when shee thinks that shee is become a mother , then a modest shame ( a probable argument of virginity , and the tincture of vertue ) setteth in her snowy cheekes a pure vermilion . sometimes with a chaste and composed aspect , shee beholdeth her sonne and gods ; and ( yet being solicitous for ●er virginity ) shee putteth on the most tender affection of a mother , which notwithstanding is frequently ●nterrupted with the conceit that shee ●● still a virgin. now shee beginneth ●o nourish her sonne , and to bring him ●p , whom she had now brought foorth : ●●staining him by miraculous milke , ●used in her not by the help of man ; ●ut produced by the efficaeie of the ●pirit of god. the great founder ●●d architect of heauen and earth , now resteth himselfe vpon the necke of his mother and spouse , and hee himselfe that feedeth all things , deriueth nutriment from her sugred paps . sometimes our sauiour with a pleasing countenance beholdeth his virgin mother , and seemeth to know her : shee againe reflecteth a reciprocall smile vpon him , and confesseth that shee is his mother indeed ; and she parteth her loue ( which she imparteth to no man else ) between her sonne , & her uirginitie ; constantly acknowledging the one , and still retayning the other . depart yee from this holy and blessed spectacle , yee vnchaste ones whatsoner yee are , eyther actually , or patronesses of lewdnesse : you i say , that parget and sophisticate your faces ; you that are so nice and curious in your gates , you that with your itching and bewitching fascinating glances discouer the wantonnesse of your minds , and lightnesse of your liues ; you that so adorne your heades with borrowed hayre , and your neckes with laces , and doe laye open your milke-white paps as most powerfull allectiues , to attract the beholders eye , and to intrappe the spectators affection , giuing him by this light taste of one or two partes , hope to enioy the whole body . you that by your sugered kisses , and amorous embraces set your bodies in combustion ; you that by your wanton and venereous thoughts deflower your selues before you are linked to your husbands : you , i say , depart from the blessed societie of our sauiour . for what else doe yee , but that yee may bee espoused vnto the diuell ? who as hee first cheated your grandmother eue of her blessed estate ; so he continually attempteth by the like serpentine imposture to dispoyle you of your puritie and integrity . for his sake , and by his inducement do yee dispose the tresses of your haire , burnish your faces , consult your looking glasses . and thus you giue way vnto the serpent to creepe through the crannies of your eyes into the secrete angles and corners of your hearts . if yee looke vpon the holy virgin , you shall finde that shee neuer fixed her thoughts vpō any thing but on god ▪ and so first giuing him a place in her heart , afterwards shee , most happily entertained him in her wombe . her soule was as it were diuulsed and separated from her body , by an intentiue and serious contemplation of her creator ; and the surrendering herselfe vnto him alone , was no lesse wrapt in the bond and tyes of affection towards him , then she was rapt in admiration of his loue towards her ▪ this is that that quencheth and extinguisheth all the flames of lust , and exorbitant loue . this was that that so rauished and extased the blessed marie : this was that sacred fire that so sacrificed her hart vnto her god. this was that that made her ( like a true and passionate loue ) neuer to turne her eyes frō her sauiour whom shee totally and entirely affected . for indeed that soule which is illuminated by the reuiuing rayes of the spirit , is vniuocally made al eye , all light , all lustre , all spirit ; no otherwise then combustible matter being set vnto ●he fire is turned into the nature of ●ire . so elias in times past , after hee had often fasted , and had giuen the fire of zeale residence on the golden altar of his heart , was not long after rapt vp into heauen in a fiery chariot . thus is the operation of the spirit as well attractiue of what resembles it , as productiue of that it would haue resemble it . the spirit is vnitiue and combining , it makes ●s agree together , and in it . for as they that are married , are sayde to bee one flesh ; so they that are linked vnto christ , are as truly sayd to be one in spirit . and indeed the vnion of spirits is more neere and strict then the coherence and copulation of bodies . great reference had christ vnto mary , in respect of his body : but shee had more alliance vnto him , in respect of the soule and spirit . come now yee chaste matrons , and pure virgins , which hitherto haue scarce defiled your selues so much as in thought ; come i say ( according vnto the custome of women ) and visite this blessed virgin-mother deliuered of so happy an issue . heere is nothing about her vnclean or menstruous , nothing vnworthy your presence , nothing that may not become a virgine . for this blessed infant , was not begotten in lust , but in entire chastitie ; not by the will of the flesh , but of the spirit . come therefore , i say , yee chaste maidens and matrons , embrace this babe your sauiour with the armes of zeale , apprehend him with the hand of faith. deuote your whole liues vnto his seruice , and endeauour not so much how you may be fruitful in bodye , as faithfull in soule . come , draw neere , cast your eyes vpon this blessed maide and mother of christ , in whom wee see childe-birth not to haue impayred her virginitie , nor her virginitie to haue hindred her childe-birth . o blessed virgin , o happy marie ! embleme of virginitie , patterne of modestie ! for , howsoeuer thou aboue all other women art crowned with honour and dignitie , in that thou art a mother vnto thy lord , as thou art his handmaide ; yet such is thy pietie and humilitie that thou waxest not proud or insolent hereby . many were those gracious thoughts that she continually entertained , many were those patheticall eiaculations which she sent vp vnto heauen . happy was ioseph that had so gracious a woman espoused vnto him , as marie : and yet more happy was hee , in that the protection and tuition of his blessed sauiour was deputed vnto him . i doubt not but that hee was sorry that hee had no fit roome to receiue him , that the place wherein they soiourned was so meane , so vngarnisht , so vnfurnisht , so vnprouided both of meate and vtensiles . how carefully did he ponder euery circumstance ? how cheerefully did hee acknowledge that onely faith must beleeue , what onely god doth effect ? now ( beloued ) seeing we are proceeded thus farre , let vs also thinke vppon those that came vnto this miracle . surely they were no other then simple idiots : there were in the same countrey shepheards abiding in the field , keeping watch ouer their stocks by night . kings and potentates were ignorant of all this , and had no notice of christ his natiuitie . they sleepe whiles christ cometh . so secret and vnexpected shall hee come , when hee shall come the second time as a thiefe in the night . now a chiefe thing to bee obserued in this historie , is , that the angels made choyce of shepheards an innocent and illiterate sort of men , & made thē first partakers of the blessed newes of christ his birth . the reason was ( i coniecture ) because they might with more facilitie be induced to beleeue the tydings . for as wooll that hath receiued the die and tincture of no colour , is capable of any : so these blessed shepheards which were neuer before indued with any kinde of secular wisedome and knowledge , were more apt subiects to entertaine celestiall and transcendent inspirations . the surest meanes to sore vp into heauen , are the wings of faith : that that soonest depriueth vs of those wings , and depraueth our affections , is nothing else but an insolent presumption , and an eleuated conceit of our owne vnderstandings . o how hard a matter would it haue bene to haue perswaded aristotle , or any of that leauen ( i meane the ethnicke opinionating philosophers ) to haue beleeued that the soueraign of the whole world should be borne man on earth ? o blessed bee that wisedome , which in the mysterie of our saluation , hath excluded humane wisedome ! for they that were neuer guiltie of any learning & extraordinarie knowledge , they that could not dispute , and could not but belieue , were the prime and first that were acquainted with a matter of so great consequence . the great clerkes and scholers of the world , who examined all by the touchstone of reason , who euer preferred vnderstanding before beliefe , were vtterly discarded , and heardmen admitted , whose plainesse of simplicitie was a great cause of their mature and speedy proficiency : unto you is borne this day in the city of dauid , a sauiour , which is christ the lord. first of of all , they learne that christ is borne , and then vnto them . what followeth ? it is said ( verse 16 ) that they came with haste , and found mary and ioseph , and the babe lying in a manger . these shepheards found that good shepheard , which was resolued to lay downe his life for his sheepe . they finde that vniuersall shepheard , that shepheard , whose sheepefold is of no lesse extent thē the whole earth . they finde that shepherd , which hereafter shall seuer the sheepe from the goates . nay , they come vnto that sheepe , or rather vnto that immaculate lambe of god which taketh away the sinnes of the world . they come vnto the lambe , but vnto such a lambe , as was also the lyon of the tribe of iuda , who although he then lay in the manger , yet not long after hee was aduanced vnto his throne . hence ( beloued ) may we collect how much god fauoureth holy and modest simplicitie , and disalloweth all nice and scrupulous subtiltie . the first that heard the voyce of the angel , were the shepheards ; the first that heard the report of the good newes , were no more then shepheards . and yet notwithstanding , euen these shepheards were farre more happy then caesar , who hauing the third time barred vp the dores of ianus , and appeased all tumultuous garboiles of warre and sedition , which were then raging and predominant , both on sea and land ; yet knew not that blessed , blessed peace and reconciliation which was wrought betweene god and man. go too therefore yee blessed shepheards , vnto whom the good tidings were fully signified ; you that were neuer ambitious of soueraignety , or a blast of fame ; you that neuer studyed the insnaring sophistrie of monkes and friers , nor how to coine the copper syllogismes of the fallacious iesuites ; you can neyther deceyue , nor this day bee deceyued , because yee belieue onely what hath beene deliuered vnto you from the mouth of god : goe , i say , and relate vnto your friends and acquaintance what christ hath done for man. goe and sing an hosanna vnto your sauiour ; make vp your cumaean eglogue , and let your tongues as sweetly warble it , as your hearts doe soundly conceiue it . for now you see the beloued emanuel hath presented himselfe vnto the world : now are the former ages renued again . now are all things possessed with ioy and gladnes . o what sugred psalms & celestial odes were written by dauid concerning christ represented vnto him onely in the dim glasse of tipes & figures ? why should not we that liue in these after-times honor him with our prime endeauours ? hitherto haue we treated of the shepherds which came to visit our sauior : now are we descēded to speake a word or two of the wise men that gaue the shepheards precedence in respect of order , but not in regard of vnderstanding . but what was that that drewe the wise men hither ? surely a starre in heauen , which was appointed to blazon the royall descent and pedegree of that infant that lay in the manger . hence was it that those pillars and atlasses of learning and knowledge , who coniectured not future euents by booke , but rather fixing their eyes and thoughts vpon heauen , which they alwayes beheld enchased with so many glittering stars as diamonds , were well ascertained of the natiuity of the king of the iews : for they had seene his starre in the east . and therefore now they repaire with all speed and officious zeale , vnto that place whither they were directed by the starre , which accompanied them euen vnto the borders and confines of bethleem . there they finde him , there they worship him : for so the text saith , when they were come into the house , they found the babe with his mother mary , and they falling downe worshipped him . in vaine might they haue sought in heauen for the lord of heauen : seeing that it pleased him to be foūd on earth , and that in an inne , in a stable . come hither now all you that challenge vnto your selues the titles of wisemen . , you that would refuse to visite your sauiour in so meane a place ; you that looke big in veluet , and ruffle in silke and tissue ; see that you confront not the mysteries of god with an ouerweening conceit of your owne ability : prie not into the arke of his secresies , enquire not for the reason , why god the sonne so humbled , so emptied , so deiected himselfe . doe you rather with these wisemen adore , what you cannot conceyue , & admire what you cannot comprehend . this is an epidemicke and catholicke disease amongst vs ; wee are too punctuall and pragmaticall in euoluing what god would haue should lye hidde ; and wee too perfunctorily neglect what he would wee should canuasse and discusse . for as the whole proiect of our safety and redemption hath been brought to passe on earth , wee make a tedious quest the wrong way , & ambitiously climbe vp into heauen to vnderstand the reason of it . vnwise , vngratefull persons as we are , why doe we so disdainfully passe by our sauiours cratch , wherein he was reposed , his thred-bare swadling cloutes , and homely ornaments wherewith hee was inuested ? what are all these things but argumēts of his voluntary humility which hee assumed , that hee might readorne vs with the robes of glory , & a crown of blissefull eternitie ? o beloued , you that are artists , and archprofessors of learning ; you that are graced with pues and chaires , come and learne one lecture of humility of these wisemen . come and fall downe before your humble sauiour and adore him ; offer vnto him a more acceptable present then golde , myrrhe , or frankinsence , euen an ingenuous confession of your ignorance . and you learned sages of the east , you that by the direction , and as it were , manuduction of a star , haue vndteraken so long & tedious a iorney ; returne yee now home againe more learned and more happy then euer yee were before . goe and relate vnto your countrimen the chaldeans ( or peraduenture yee are persians ) the newes of this great mysterie o● godlinesse , without controuersie the greatest : to witte , that god was manifested in the flesh , iustified in the spirit seene of angels , preached vnto the gentiles , to bee beleeued in the world , and las● of all , to bee receyued vp into glory . god and tell them , that there is nothing in heauen greater thē that that ye found in the manger . i haue now sufficiently spoken o● the comming of the wise men , which were the last that came to visite our sauiour . many indeed they were that came vnto him besides , non were excluded . for he himselfe came humble , and as it were degraded and set below himselfe , that all of what inferiour ranke soeuer might bee emboldned to approch vnto him , and might haue no excuse to tarry from him . now if you desire i should specific vnto you those that presented themselues vnto our sauiour , i shall easilie accomplish your desire . there was first a quire of angels , and they sang his birth-song . there were wedded people zacharie and elizabeth . there was the vnwedded , simeon . there was a widdow , anna. there was a priest , zacharie . there were the learned , the wise-men . there were the rude and vnlearned , the shepheards . all which if we compare them together , we shal finde betwixt them a great disparitie : who notwithstanding were all equall , and not one inferiour vnto an other : ●f we consider them as they all worshipped and adored the new borne infant , as they all submitted themselues vnto him , as they all celebrated the day of his natiuitie . would yee how vnderstand what virgin was at the birth of christ ? i may answer you that a virgin was a chiefe agent , or rather a patient in the mysterie . such a virgin as brought forth her creator , beeing notwithstanding no lesse a virgine then a mother , and more a mother then hee was a sonne : for in respect of his diuinity , he was her father ; as onely in regard of his humanity he was her sonne . so that christ was not onely dauids sonne , but also dauids lord : and not onely the son of man , but also the father of man ; not onely of the seed of abraham , but also the father of abraham ; beeing himselfe no lesse the promiser of the messias , then the messias promised . o blessed and happie day ! on which hee that from euerlasting hath had , and hath his throne in heauen , descended euen to the societie of men this day is the day of our marriage , of our affinitie , of our restauration , of our reunition vnto god , of our redemption from hell. on this day , hee that is the eternall god , and still remaining what hee was , for our sakes became what hee was not . on this day , he that without a body was euery where , by the assumption of a bodie seemed to limit and confine himselfe vnto place ; that we might obtain that happinesse by grace , which hee had by the right of his nature . o happy day much wished , long expected ! the abrogation of the law , the period of all prophesies , the beginning of the gospell , yea the gospell it selfe : the gospell which was first proclaymed from heauen , and after published on earth , to the end that there might not bee wanting authority to confirme it , nor faith in men to acknowledge it . o how sweet is the remembrance of that day ! how comfortable both to men and angels ! true it is , that wee cannot conceyue this mysterie ; and yet wee reioyce in it . true it is , that we cannot diue into the depth and profundity of it ; and what though we cannot ? haue not holy men that haue totallie deuoted themselues vnto the exercises of religion and piety , beene as ignorant as we are ? if yee beleeue me not , let mee entreate you to cast your eyes vpon olde simeon , who , howsoeuer the scribes and pharises were buzzardblinde , and could not behold the sun of righteousnesse ; yet hee foresaw him long before hee came . and when hee saw that hee was come , o how was hee transported with ioy ! how was he carried away vvith the streame and torrent of ouerflowing gladnes ? o with what zeale of heart , with what swiftnesse of foot did he flye vnto his sauiour , so long expected , and now at length exhibited ? how earnestly did hee embrace him , not onely with the armes of his body , but also of his affection ? how willing was hee to pay his tribute vnto nature ? how desirous to shake hands with the world , and its emptie vanities , and to resign himselfe into the hands of god ? with how relenting a soule , with what sweet showers of teares in the instant before his death , did hee warble out his swan-like funerall song ? now besides holy simeon , may we behold many of the sacred retinue , as first of all ioseph , a continuall spectator and obseruer of the mysterie . besides , ioseph , there was iohn the forerunner of christ , and a preacher in the wildernesse : and besides those , many holy women more religious then learned . moreouer , besides the women , there were the apostles of christ , who were instructed with diuine wisdome by the inspiration of the holy spirite , not by anticipation of secular knowledge , which wee commonly tearme the handmaid vnto diuinity . neere vnto these apostles stood blessed peter , and not farre off were the glorious angels , who though they were compleatly endued with varietie of knowledge , yet now they could neither sing nor say any thing , but glorie be to god on high , and on earth , peace . alas , it was not their ambition to purchase vnto themselues a blaste of fame , and applause of the world. their chiefest intent was to prayse him who was then borne . let no man therefore sooth himselfe in his learning , and multiplicitie of knowledge . for this day is a day whereon wee ought with modesty to confesse our ignorance . this day belongeth chiefly vnto the vnlearned , and vnto those that are but punies in the schoole of christ . on this day the wisdome of god vouchsafed to descend below its most eleuated & transcendent pitch of knowledge . on this day the word of god vouchsafed to speake as inarticulately as man in his childhood and infancy . let no man therefore take on , or thinke himselfe disgraced , in that hee is not furnisht with the abilities of nature , or not garnisht with the rules and precepts of art ; seeing that god , that hee might disappoint those that were well seene in the points of learning , made choyce to disclose himselfe vnto those that were but meane and simple . it shall therefore bee best for vs , not to soare too high into the mysteries of god , lest at last , we flag and flye low with a broken pinion . let vs , beloued , rather settle and rest our selues in a sober and safe ignorance , which will not onely not preiudice vs , but also bee much auaileable to procure our saluation . farther then this , neuer aspired any of the learnedst diuines that euer were . the end of the first homilie . vpon the passion of christ . hom. ii. reuerend , & right worthy auditors : wee solemnize a day , whereunto neuer any former lge behelde the aike , neuer any future time shall second it . a day whereon the eternal sonne of god , hauing formerly assumed our nature , that hee might thereby restore it vnto its prime and first state , and as it were , reimpatriate vs , and inuest vs with the glory of a better kingdome , was , not without the horrour and amazement both of heauen and earth , most barbarously slaine and put to death by those , for whose sake he came into the world ; by those , to whom hee had often sent his legates and ambassadours ; by those , whose saluation he had resolued to purchase by the effusion of his most precious bloud . such is the weight and grauity of this theame and argument , which by my future discourse i determine to pursue , that it may easily inaudience the hearer , and procure in him ready and fauourable attention ( a thing that oratours vsually entreate in the proeme of their orations . ) and therfore for my part i will not bee so prodigal of my breath or vnnecessary paines , as to importune you to heare me : for i am well assured that you expect not the enchanting flourishes , or sugred blandishments of rhetoricke , being solely contented to entertaine a bare discourse vpon the passion of our sauiour ; the remembrance of whom wil rather resolue vs into a stream of tears , thē any way giue vs occasiō to wish for the fluent and harmonious straines of wit and eloquence . for if wee duly consider all those tragicall scenes , and dolefull passages of his life , euen from his cratch vnto his crosse ; wee shall finde them to haue beene nothing else but a mappe of miserie , or a sea of calamitie . for hee was no sooner borne , but hee endured the sharpenesse of a bloudy circumcision : he was no sooner circumcised , but by and by he was designed to the slaughter ; hee had no sooner published his heauenly doctrine , but forth with hee was accused of sedition , impiety , blasphemie , fury ; and not onely so , but hee was tearmed euen a diuell , and that of those , whome aboue all the nations of the world hee had vouchsafed to stile his peculiar people . thus whither soeuer i cast mine eyes , i can behold nothing but misery and reproches , and pouerty , and hunger , and thirst , and weakenesse , & wearinesse ; so that it seemeth , that our blessed sauiour vpon his crosse made vp the full measure of that griefe and anguish , with which hee laboured & was perplexed all his life long , & then to haue sucked out euen the very dregges of that bitter cuppe , which hee had but formerly tasted . insomuch that when wee meditate vpon those many troubles and torments , with which he was voluntarily afflicted , to the end that hee might pacifie his fathers wrath , and satisfie his fathers iustice : we may well imagine , and bee ascertained , that he alone is the absolute embleme & patterne of patience and perseuerance . the strict stoickes that so pleased themselues in their obdurate indolency , came very short of him . whom that yee may the more admire and wonder at , i will endeauour with the pensill of a large and ample discourse ( the matter and substance whereof shall be borrowed from the penmen and actuaries of the holy spirit ) to limme out , and delineate him vnto you . after that our sauiour had sent vp many frequent and feruent eiaculations vnto god the father , in the behalfe of his deare & distressed church ; ( for whose sake no lesse willingly , then valiantly he endured the weight of so many grieuous afflictions ; ) by and by after , hauing retired himselfe into a shady priuate garden , hee was most impetuously affronted by iudas , and a barbarous troupe of souldiers . and that nothing might seeme to bee done rashly or accidentally , euen this very assault was prophesied by zacharie , chapter 13. ver . 7. smite the shepheard , and the sheepe shall bee scattered . and thus he being surprised by so violent a gust of furie , was notwithstanding left alone by his disciples , and forsaken by all his familiars and acquaintance , forsaken euen by those , vnto whom , not long before he had imparted the true manna of his body , and refresheth their languishing spirits with a cordiall of his most precious bloud . hee that had beene alwayes reputed his constant friend & follower , most basely prized him at thirty pence : and as if he had beene a vile and infamous malefactour , by a false and syren-kisse , deliuered him into the hands of his cruell and malignant enemies . o grosse impudency ! o hainous impietie ! now may yee behold him ledde away captiue , his armes and hands being fast bound & manacled : now may yee see his beloued , gracious iohn , who had often leaned vpon his heauenly besome ; who had often learned from his sacred lippes many transcendent mysteries and oracles of wisdome , and had formerly best vnderstood , that the word was in the beginning , and that the word was made flesh ; him , i say , may yee see lamentably deiected , and ouerflowne with the waues of sorrow and pensiuenesse . now may yee see the blessed saint peter , whose soule was as it were the mint of heroicall and holy resolutions , follow and pace aloofe off ; being much appaled and affrighted at the view of so doleful a spectacle . as for the rest of our sauiour his dependences , those , i meane , whom he had eyther peculiarly instructed , or any way releeued , eyther by restoring of their sight , or by staying the fluxe of a bloudy and menstruous issue ; or by reuniting , and as it were , cementing the crazed members of those that had beene possessed with a shiuering palsie . all those , i say ( whereof the multitude was almost infinite ) basely hide their heads , and withdraw themselues cleane away . thus was our blessed sauiour forsaken by those that should haue rescued and supported him . thus was hee exposed to so many perils and hazards . by and by after , hee that ( by the eternall decree of his father ) was to become the vniuersal iudge of quick and dead , was conuented before the pettie punie iudges of the earth ; being posted from annas to caiphas , from caiphas to pilate , from pilate to herod , from herod to pilate againe . o turbulent & tumultuous people ! how doe they bafle his doue-like innocency ? how doe they delude his ingenuous simplicitie ? how doe they oppose his truth and sincerity by false & suborned testimonie ? how doe the reprobate rascals , the very froth and scum of basenesse , audaciously dominere and insult ouer him ? how despicably do they veyle and hud winke him ? how contemptuously doe they strike him ? enquiring of him , whether hee can tell who it was that did strike him ? and not onely so , but also by the iniurious commaund of the high-priest , hee himselfe being the high-priest of all mankind , is disgracefully whipped . the ignorant and arrogant pharises , and doctors of the law , despitefully accuse the authour and publisher of the law. herod with his officious glozing courtiers and accomplices deride his silence , and that they may the more expose him to laughter , they chaunge his garment . the souldiers that had embrued their blades in the bloud of innocēts , most impiously batter and buffet him . and not onely so , but they also discharge their filthy foame vpon his most glorious face . and that they may heape sinne vpon sinne , and yet adde more maturity vnto their ful blowne impietie , they set a crowne of thornes vpon that head of his ; wherein ( as in a casket ) all the iewels of diuine wisedome and knowledge were inshrined . there was not scarse any part of his whole body , that was not either exposed to reproach , or tormented by griefe . his head pierced with thornes , beaten with fists , bruised with staues ; his face beslimed with spittle , his cheekes swelled out with blowes , his tongue and palate offended with distastefull vineger and gall , his eares surcharged with loades of disgracefull contumelies . how thinke you did christ behaue himselfe in this case ? the story informeth vs , that his silence was no lesse then his patience . his aduersaries on the contrary side presse vpon him , and with vehement exclamations and outcries presse him to speake something for himselfe , and yet ( maugre all their furie and exagitations ) he replyes not so much as a word vnto them . why doest thou o infidell , enquire the reason and cause of this patient silence of our sauiour ? why doest thou after his death recrucifie him againe ? let me but aske thus much of thee ? to whom should christ haue returned an answere ? to pilate ? alas hee knew but little in the state of the question . to the iewes ? no , they were his accusers . what should he haue answered ? hee had already made knowne vnto them that he was the son of god. this was the onely motiue and impulsiue cause why he was cōuented . this was that that his aduersaries so earnestly pursued ; should he haue denyed him selfe to haue beene the sonne of god ? no. that hee would not , hee could not doe . truth cannot lye . thus much he had both intimated and professed . as for his allegiance vnto caesar , which they would haue induced him to haue denyed , it was to no purpose , to make any mention of that . for alas , it was not his ambition to sit vpon the throne , and to be placed in the honour-point of an earthly kingdome ; it was not that hee intended . no , he came into the world for no such purpose . hee rather came that hee might gather together his church , dispersed and driuen to and fro vpon the surface of the earth , that he might , as it were , reedifie the decayed race of mankind ; that he might saue his people by his bloud , and by his word ; by his miracles , and by his oracles . the obdurate and peruerse iewes were ignorant of this , & much more the romanes . they knew not what he meant by the destroying of the temple , or by the repayring of it in three dayes . and therefore they are with no lesse fury then blindnes hurried against him ; who after they had lashed him almost vnto death , & most cruelly diuided those azure channels of his bloud , they bring him in publike being ouerflowne with gore , and most disdainefully expose him to the view of the scornefull multitude , with an ecce homo , behold the man ! oh my soule , stand here erected , fixe the eye of thy contemplation vpon the countenance of thy blessed sauiour . shake off the multitude of thy fruitlesse vanities , with which thou art so encombred , and bestow all thy time and meditation vpon him alone , a person so much to be honoured , so highly to bee regarded . ecce homo , behold the man , behold the man of sorrow . behold him that was the fayrest among men , being both white and ruddie , the chiefest among ten thousand . his head is as the most fine golde , his lackes bushie & blacke as a rauen : his eyes are the eyes of doues by the riuers of waters , washed with milke , and fitly set : his cheekes as a bed of spices , as sweet flowers ; his lips like lillies , dropping sweet smelling myrrhe . hee that was thus set out , and embellished with so many gracefull ornaments , lyeth now disfigured with wounds , weltring and panting in a crimson riuer of his owne bloud . o blessed sauiour ! what hauocke doe those tyrāts make of thy life ? how lauish & prodigall are those canibals of thy bloud ? how many wide sluces & passages haue they opened for the venting of it ? what full streams & torrēts gushed out at his nostrils ? and that that was most lamentable & grieuous vnto him , he was so captiuated , as that he had not means to wipe away either his bloud or his teares , that trickled downe all about his precious bodie . ecce homo : behold the man ; this is that most glorious face , at whose maiestie , men and angells stand agast ! this is hee , who although hee now stand mute and silent , yet is his voyce heard in the clouds , and the ratling of his thunder is able to strike terrour into the stoutest heatts . ecce homo : behold the man ; behold him that is lord paramount of whatsoeuer is inclasp't within the circuit of this spacious world : and yet now hee standeth poore and vnfurnished of all things . he that freeth vs all , and is the onely authour of our libertie , leading captiuitie captiue , is himselfe apprehended as a malefactor , and led away as a captiue . he that cureth vs all by the precious balme and panacea of his bloud , is now himselfe miserably wounded . and see now , here he standeth before the iudge , before vs all , yea , and for vs al ; he standeth naked & disrobed , that the wounds & gashes which were inflicted by the enemie , and endured for vs , might lye hid to no man. all which , mee thinke , might easily soften and intenerate a flintie heart , and yet the iewes were nothing moued at it . who being transported with furie and madnesse , they now goe about to depriue him of life and all . and that they may make his griefe paralell to his disgrace , they charge his weary shoulders with the weight of his burdensome crosse . and not onely so , but they appoint their malepert officious sergeants to attend him , and giue in charge , that if he pace it slowly , or falter vnder his carriage , they should with bloudy scourges force him on amaine . our sauiour being brought to this grieuous streight and exigent , his strength fainting , his heart panting , his voyce fayling and euen drops doe i say ? nay , flouds of water and bloud springing from all the pores and passages of his body , doth notwithstanding vouchsafe to direct his deiected countenance and languishing eyes vnto vs miserable and most vnthankeful caitifes , that neyther sympathize with him in his calamity , nor so much as remember , that hee himselfe stood in the vantguard of the battell , and with his helmet of patience sheltred vs from the gunneshot of his fathers indignation . and as his eyes are directed vnto vs , so is his voice also . let vs suppose him speaking vnto vs with these words : o my people what haue i done vnto thee , and wherein haue i wearied thee ? testifie against mee . when i created thee of the dust of the earth , i made thee like vnto my selfe . but thou by the allurement & instigation of the diuell , diddest most disobediently desire to be like vnto mee , in what was not fitte thou shouldest , and so becamest like vnto the deuill , that arch-lyer of the world , the patronizer and abettour of thy ambitious enterprise . thou , sinfull as thou art , hast almost razed out the sacred impresse of my diuinity , set with mine owne finger in the chrystall table of thy soule ; and yet notwithstanding , i so much disparaged my selfe , as to take vpon me the forme & shape of thine abiect and contemptible nature : for thy flesh i assumed , and yet not its impurity ; but , as it were , in its prime integrity , refined and purged from that drosse and menstruous corruption which resided in it . and yet for al this i affected no state or pompe in my comming vnto thee ; howsoeuer the fathers and patriarks in the nonage and infancie of the world longed for it ; and the prophets after thē often mentioned it . moses did foresee it , dauid did did fore sing it , salomon did foresay it . the euangelicall prophet esay did most plainely and punctually expresse it , hauing then no other meanes to relieue the discon solate mindes of the iewes , but onely by assuring them of my comming . but when i came , i found my entertainement not squaring to my expectation . where i looked for amity , i found enmity ; i receyued hatred for my good will ; and for casting out of diuels , i was accounted one for my labour . o senselesse ingratitude ! thus was my humilitie no lesse misconceyued , then my maiesty vnconceiued ! and yet notwithstanding , it was my dayly endeauour to doe good vnto all men . eyther i cured the bleeding wounds of an afflicted conscience with the balme of consolation ; or i reclaimed the stragling sinner , and brought him againe vnto my folde ; or i gaue eyes vnto the blind , or feer to the lame , or speech to the dumbe , or health to the diseased , or bread to the hungrie : and , if at any time bread were wanting , there neuer wanted a myracle to supplie it . if a mother lamented the death of her onely sonne , eyther i restored life to the dead , or consolation to the suruiuing . if any woman wanted water , i gaue her better then she thought , euen the water of life . i abhorred not so much as publicans and sinners , i was familiarly conuersant with all men . now therefore , o inhabitants of hierusalem , and men of iudah , iudge i pray you betwixt me and my vineyard . what could haue been done more vnto my vineyard that i haue not done vnto it ? wherefore when i looked it should haue brought foorth grapes , beought it foorth thornes , with which now the temples of my head are wounded ? wherefore , when i looked for wine , brought it foorth vinegar to offend my taste ? why had shee nothing but myrrhe and gall to quench the thirst of her drooping lord ? these and the like dolefull complaints , the iewes had both heard and read ; they had noted and obserued all the holy actions of our sauiour whiles he breathed vpon this theater of earth . they had often heard him teaching in the temple , teaching in the synagogue , teaching vpon the mount , teaching in the high-wayes and thorow-fares . his goodnesse would not suffer him to conceale or masque vs any thing in darknesse and silence : that might make any way to the safety of the hearer . for now the time was come , wherein god had determined to dispell the thicke fogges of errour from the mindes of his people , and clearely to instruct them in the mysteries of his truth . and not onely so , but he had also decreede by one sole hilasticall and propitiatorie sacrifice , to purge and expiate the sinnes of the whole world . this was that pure and vnblemished oblation , free from all staines of corruption and impiety . thus much euen the very aduersaries of our sauiour could not but auerre , who continually yeelded vnto him honor & regard sutable vnto his person . for indeed nothing was done in vaine , nothing by chance or accidentally , nothing without the directing hand of him that was afflicted . who as he stood bound , and in the hands and power of others , yet notwithstanding , hee himselfe disposeth whatsoeuer he suffereth . o the hidden secresie and prouidence of god! whatsoeuer appellation or title the church doth seriously giue vnto christ , the same doe the iewes attribute vnto him by way of mockerie and illusion . the prophane souldier derideth our lord and sauiour , and yet in the mean time he adoreth him , bowing his knees vnto him , unto whom euery knee shall bow . he denyeth christ to bee a king , and yet by and by , he crowneth him . after hee had crowned him , hee gaue him a reede for a scepter ; and that nothing might be wanting , they put a purple garment vpon him , the chiefe ornament of kings and princes . lastly , whiles rhe people play vppon him , and contemne him , yet notwithstanding they confesse him to be a prophet ; for by that name they saluted him . thus the enemies of christ acknowledge him to be both god , a king , and a prophet . but by what meanes , i wonder came the romanes to know thus much of our sauiour ? certainely , to say no more , it was the will and wisdome of god so to dispose . it was also by his iust permission , that the false accusation of christ , who was truth it selfe : and the iniurious condemnation of christ , who was innonocency it selfe , should bee reuenged by the desperate and voluntarie death of that debosht stigmaticke iudas , who had formerly engaged himselfe to betray his lord and master with a kisse . o how was that candide diuell , that varnisht hypocrisie , that outside of a friend , that coppergilt apostle tortured in soule by the racke of his raging conscience ? how earnestly did hee desire to set a period to a couetous base life , by an infamous and miserable death ? pontius pilate , vnto whom the iudgement and arbitrating of the cause was assigned , had oftentimes witnessed & auerred , that our sauiour had not deserued any punishment at all : and that he might the better confirme his assertion , hee endeauours to cleare himselfe from the aspersion and imputation of iniustice , by washing his hands in the viewe of the multitude . by and by after hee constantly affirmeth , that christ was no seducer of the people . herod , who had formerly derided our sauiours silence , dareth not to condemne his innocency . ioseph of arimathea , being one of the chiefe senators , retires himselfe into his priuate chamber , and will not bee seene at the bench , lest peraduenture he should bee forced to determine something contrary vnto his conscience . the malicious iewes , although they suborne false witnesses against our sauiour , yet notwithstanding they testifie publikely before the iudge , that he is not guilty of any crime . the same iewes that exclaimed against him as against a seditious person , doe now stile him their king by that writing vpon his crosse , whereon hee was adiudged to die . caiphas the high priest , by enthusiasme prophesieth of christ , whom hee persecuteth ; & with a loude voice both accuseth and absolueth him , pronouncing the mysterie of our saluation ; to wit , that it was necessary that one should dye for the people . the last and worst of our sauiours aduersaries , was the diuell , who although hee earnestly and constantly endeauoured by all assayes to vexe and trouble our sauiour , yet ( as the ancients coniecture ) hee could not but incite pilates wife to tell him , that surely the man that was thus maligned , accused and condemned , was a iust and righteous man , who although at length he suffered death vpon his crosse , yet hee suffered it not as an impious and infamous malefactor , but as a glorious conquerour . god the father together with his whole family & court of heauen , stood and behelde the pangs and passion of his beloued sonne , on whose shoulders hee had layed the weight of the punishment which euery one of vs in our owne persons should most deseruedly haue endured . god , who is tearmed of the prophets , a deuouring fire , an ouerflowing torrent of wrath , as violent as a rough storme of hayle , as impetuous as a tempestuous gust of wind maketh our sauiour the onely butte to receiue the shafts of his fury and indignation . who lying thus wounded and pierced with the sharpenesse of his extreame agonie , ( in respect of which all those tortures inuented by tyrants , all those massacres and torments of the holy martyres , were but dreames and loue-trickes ) is forced not to a duell or single combat , but to encounter a multitude and throng of aduersaries . amongst the which hee was to conquer the diuell , that olde hydra , and arch-enemie of mankind . who as hee had beene the cause of the first adams expulsion , so doth hee now attempt no lesse to inthrall and captiuate the second adam , and to cast him into vtter darknesse . in the second place he was to vanquish death , that had a long time tyrannized ouer all mankind . our sauiour being to enter the lists with these furious antagonists , was publikely brought along to an infamous place , where all wicked persons were put to death , which place the people that liued thereabout , called it golgotha , a place of dead mens sculs . now the reason why hee was to conflict in this place , was ( as wee may imagine ) that hee might giue death the foyle , euen in its strongest hold , wherin it had so long triumphed , and erected so many trophees of its victorie ; that , where the first adam had beene interred , euen there by the force of the second adam , the sharpenesse & sting of death might be rebated . and yet , howsoeuer death was there conquered , yet not without the death of the conquerour : for euen there christ himselfe was nayled to his crosse , in the view both of men and angels . who although he was brought into that lamentable straight and exigent , although hee lay groueling and gasping vnder the heauy burden , both of the pangs of death , and the paines of hell , and the wrath of his father ; yet notwithstanding the loue hee bare vnto man , was euen then no lesse entire then euer it was . for euen then i say , hee saued the theefe at the crosse , and prayed for his enemies . by and by after , he surrendred his blessed soule into the hands of god. what shall i now say vnto you sinfull iewes , by whose barbarous fury , and fatall blindnesse the son of god was crucified ? what penne can expresse , what pencill can decipher your hainous and execrable fact ? yee haue slaine , yee haue slaine the very author of life , the first begotten of god , the creatour of the world , the king of israel : yee haue slaine that innocent and immaculate lambe , in whome there was no deceit : yee haue slaine the prince of peace , the herald of grace and of our reconciliation vnto god. oh that my head were waters , and mine eyes a fountaine of teares , that i might weepe day and night ! i will bewayle with the weeping of iazer , the vine of sibmah ; i will water thee with my teares , o heshbon , and elealeh . for the righteous perisheth , and no man layeth it to heart . the lord of heauen and earth was slaine , and no man considereth it . o hatefull and hated nation ! o cruell and abominable people ! destitute of wisdome and vnderstanding , how forgetfull wert thou of him that begate thee ? you haue slaine him that brought you out of the land of egypt , that ledde you thorow the wildernesse , thorow a land of deserts and pits , thorow a land of drought and of the shadow of death , thorow a land that no man passed thorow , and where no man dwelt . you haue slaine him that fed you in the wildernesse , euen with the bread of angels . him , that found you in the desert land , in the waste howling wildernesse , that led you about , that instructed you , that kept you as the apple of his eye . as an eagle stirreth vp her nest , fluttereth ouer her young , spreadeth abroad her winges , taketh them , beareth them on her wings : so the lord alone did leade thee , and there was no strange god with thee . bee astonished o yee heauens at this , be yee horribly affraide , bee yee very desolate . tell it not gath , publish it not in the streetes of askalon , lest the daughters of the philistines reioyce , and the daughters of the vncircumcised triumph . that face that vpon mount horeb the people could not behold without astonishment , nor the angels themselues with horrour and amazement , the wicked iewes defiled it with spittle , and bruised it with staues . and not onely so , but they euen killed the lord of hosts , whose name is iehouah . o fanaticke and furious miscreants , how could yee dare to murther his sonne , whose name yee could not vtter without trembling ? o extreame and sottish impietie , no farther to bee remembred , then detested ! o peruerse and wicked generation , how are your rebellious hearts wrapt in the filme of ignorance ? see yee not all the creatures of the world standing agast at the sight of your cruelty ? see yee not the earth shaken , the rocks rent a sunder , the graues opened ? see ye not the glorious beauty of the sunne masqued with prodigious fogges , as defying your dismall fact , and not enduring to behold the sadde estate and distresse of its creatour ? alas , why stand yee gazing vp towards heauen ? why stand yee wondring to see the brightnesse and lustre of the day turned to an abortiue night ? here is no defect of nature , no ordinarie or vsuall eclipse of the sunne . this vnexpected darkenesse cannot be excused , eyther by the head or taile of the dragon , vnlesse yee meane that old dragon the diuell , by whose incitement yee haue cut off your owne hopes , and the life of the blessed seede of the woman . and therefore because yee destroyed him in whom there was both light and life , yee are now ouerwhelmed with egyptian and palpable darkenesse ; darknesse not caused by the course of time , but by your owne iniquity . darkenesse accompanied with feare and horrour . this is that yee haue read in esay , the windowes and cataractes of heauen are opened , the foundation of the earth are shaken . the earth shall reele to and fro as a drunkard , and shall bee remoued like a cottage . and all this shall come to passe , because yee haue slaine him , who commaundeth the sunne , and it ariseth , who sealeth vp the starres as vnder a signet . the earth acknowledged him its creatour ; the rockes that claue asunder confessed him to be god ; the temple to be a priest ; who after the abrogation of the ceremoniall law , and the disanulling of all superstitions whatsoeuer , placed his true worship in the spirit of man , and his chiefest temple in the soule of man. now besides this , not onely the rending of the body of the temple , but also of the temple of his body , plainely manifesteth that all sacrifices ended in that one self-sacrifice , being both the abolishment & accōplishment of all oblations whatsoeuer . this sacrifice was the most hilasticall and propitiatory of all others . this sacrifice was a most perfect and absolute holocaust , for it was totally consumed by the flames of christs feruent loue vnto man. and as it was burnt , so it sent vp a most sweet sauour vnto the nostrils of god. this sacrifice consisted of the purest meale , neyther was it euer sowred with the leauen of any iniquity . part whereof was offered vnto god vpon the crosse , and part was reserued for the priests , that is , for all vs , that thereby wee might bee nourished to eternall life . by this was the wrath of god appeased , and our peace procured . neuer was there such a sacrifice as this before offered , that could so fully mitigate the displeasure of god conceyued against man , whose sinne was so hainous and notorious , insomuch that eyther the son of god was to dye once for man , or man eternally . but if peraduenture any man be so incredulous as to demaund , how christ beeing the sonne of god could suffer , seing that the deitie is not subiect vnto passion ; hee may bee fully resolued by the church , whose assertion is , that christ suffered not in respect of his diuine nature , but his humane . for though the deity was in the sufferer , yet was it not in the suffering ; though it was in the body of christs passion , yet was it not in the passion of christs body : so that the humanity onely suffered , and the deity onely sustayned it , and made it able to endure the affronts of its impetuous aduersaries . the impotency of the one required the omnipotency of the other . when i thinke vpon my sauiours humanity , then mee thinke , i see him faultering vnder the burden of his crosse ; when i thinke vpon his deitie , then me thinke , i see him walking vpon the galleries of heauen . when i thinke vpon his humanity , then mee thinke i see him lying in the dust , and weltring in his owne gore : when i thinke vpon his deity , then mee thinke i see him flying vpon the winges of the glorious seraphims . oh how different are these two natures of christ ! and yet howsoeuer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt them bee so great , and the disparity so euident , yet notwithstanding in him are they both combined . for although he be not one nature , yet is a one in person , one christ , one mediator , one redeemer , one sauiour . for euen as the body and soule of man being two diuers things , doe notwithstanding constitute one man : so the deitie and humanitie of christ , albeit they be two diuers natures , yet they make vp one person . christ in regard of his humanity , died : in respect of his deitie , he still remained entire , vntouched , impassible , invulnerable . this was that , that rowsed vp the interred carcases from their graues , ( for many of the saints that slept , arose , and came into the holy city , and appeared vnto many . ) this was that that rent the veile of the temple . this was that , that as it were , sealed vp the sunne-beames vnder a signet of cimmerian clouds . this was that that caused that generall conquassation of the earth . this was that that made the centurion auerie , ( maugre all the peoples vehement reclamation ) that christ was the true and essentiall sonne of god. it was the flesh that trēbled , that stood so affrighted and appaled at the grimme visage of death . it was the flesh that would haue hindered the word , and haue fore slowed the purchase of our eternall saluation . it was the flesh that suffered vpon the crosse ; and it was the deity that triumphed ouer the bitternesse of death . it was the flesh that was the sacrifice ; it was the deity that was the priest that sacrificed it . it was the flesh that in the anguish of its passion groned and breathed out this sad and dolefull complaint , my god , my god , why hast thou forsaken mee ? and yet howsoeuer the flesh was thus perplexed and afflicted , yet its vnion with the deity remayned still entire . neyther could it possibly bee cast off or forsaken by that , vnto which the links and ligaments of loue had so strictly obliged it . o that our dull and mistie vnderstanding were so illuminated , our zeale and affections so seruent , as truly to conceiue the maiesty , and earnestly to embrace the humility of our sauiour ! oh that wee could sufficiently meditate vpon the grieuous wounds , that hee suffered ; vpon the gracious words that hee vttered ! if we reuolue all the annales and records of time ; wee shall neuer finde his paralell , neuer any man that spake as hee spake , that suffered as he suffered : neuer any man that so loued his friends , that so pittied his foes ; neuer any so kind to the religious , so mercifull euen to publicans and sinners . who a little before hee dranke the bitter cuppe of his passion , ministred a sweet cordiall of consolation vnto the theefe that was to suffer with him : to day thou shalt bee with mee in paradise . thus was that miserable sinner acquited from the death of the soule , although hee suffered the death of the body . thus was hee by the power and mercie of christ , of a malefactor , made a martyr . surely so strange and suddaine a conuersion could not but bee immediately wrought by the efficacie of christs deitie : which euen in this act shewed its intensiue & superlatiue loue towards that flesh of ours , which it assumed . oh blessed and happie day , whereon our fraile & forlorne flesh was vnited vnto that nature which was neyther obnoxious to corruption , nor subiect vnto passion ! but , oh , more blessed and happie day was that , whereon our flesh being ioyned to the deitie , so died in christ , as that wee not suffering death , were notwithstanding restored vnto life . for as christ tooke vpon him our nature in the wombe , so hee vndertooke our death vpon the crosse . for whatsoeuer he suffered as man , he suffered for man : from whom he can be no more separated or divulsed , then from his deitie , with which he ioyned our humanitie , that he might saue and secure it from the hazzard of eternall death and damnation , &c. oh infinite loue ! oh incomprehensible mercie ! oh blessed & happie day , wherein the head of the serpent was brokē , the leuiathan wounded , the vast behemoth ouerturned , the powers of hell subdued , the graue conquered , the sting of death rebated . oh blessed and happie day , wherein the force and guilt of sinne was taken out of the world , and the sinner taken vp into heauen . o blessed and happy day , wherein by our sauiours passion , the gates of heauen were opened ; wherein it so came to passe , that wee that were once exiled and banished from the celestiall paradise , may now againe bee freely therein instated , and reimpatriated . now there is no cherubim to hinder vs , no flaming sword to affright vs. now may wee all bee easily admitted , and bee made free denizens of that heauenly ierusalem . o let not our impenitent insolencie , and insolent impenitency bee the cause of our exclusion . let vs consider that the incredulous and proud pharises that challenged vnto themselues so much purity and piety , were the first that were reiected , their synagogue neglected , and euen theeues & malefactors preferred before them . and this was that that so discouraged the diuell , when hee saw those that had beene his slaues and vassals to bee rescued and absolued from death , by one that was condemned to death ; when hee saw that christ was more powerfull in his death then euer any emperour was in his rule and soueraignety ; when he saw not from stones , but from the gallowes , euen from hell it selfe , children raysed vp vnto abraham . when hee saw the sonne of god after his buffets and his bonds , last of all , euen in his death , to erect the glorious building and edifice of his church ; when hee saw that blessed inheritance of christ being but a little part and moytie of mankind , still to flourish as the palme-tree vnder the burden and weight of its afflictions : when hee saw the church of christ , which was created by his power , now redeemed by his bloud , vnited by his apostles , instructed by his prophets , comforted by his euangelists , and freede from that heauy yoake of ceremonies , with which it had beene long oppressed : when hee saw it , howsoeuer diuided in body , yet combined in spirit ; hauing nothing , and yet possessing all things in christ , which is all in all . in whose passion it gloryed , whose patience it imitated . which church of his , although it seeme to wither by the heate of persecution , yet doth it still grow & waxe greene by the dew of grace , and sappe of consolation . true it is , that the saints on earth are frequently perplexed with variety of exquisite torments ; and yet these are not of force & validity to diuert their zealous and constant resolutions , to separate them from their grand-captaine christ iesus , whom they follow , not as beeing confirmed in their purposes by the irrefragable peruersenesse of the stoickes ; nor as beeing induced thereunto by the sophistrie of logicke , or by the inchantments of rhetoricke ; but as it were , beeing bound by oath , and deepely engaged vnto their sauiour : by whose bloud they are refreshed , by whose flesh they are nourished , by whose spirit they are reuiued , by whose promises they are inuited , by whose precepts they are directed . the chiefest scope they ayme at , is , that they may bee one with christ , as christ is one with god. for thou sweet sauiour art our head , and wee thy members : thou our shepheard , and wee thy sheepe , thou the vine , and we thy branches . by thy death wee liue , by thy life are we raysed from death . and although wee are here sorted and mixed with the world , yet our cogitations and our conuersations are in heauen , whither our sauiour is gone before . oh that wee could follow him , that wee could waft our selues vnto that hauen of ioy ; vnto that secure rode of felicity . but seeing that as yet wee cannot follow thee ( sweet iesu ) with our bodies , yet wee pursue thee with our desires , with our sighes , with our affections , with our teares . in this interim , whiles wee heere suruiuing , seriously ponder those trāscendent afflictions of thine , which for our sakes , and yet not for our deserts , thou sufferedst vpon thy crosse ; whiles we meditate vpon those griefes and torments which were as propassions vnto thy passion , how are we rapt into admiration of thy loue ? then doe wee abandon all our fruitlesse and friuolous cogitations , then doe wee discard all our ambitious babel building thoughts ; then do wee disclaime the insolent selfe-conceites of our owne abilities , then doe wee deepely lament our supine and stupid negligence ; then doe we grieue that wee haue beene so prodigall of our precious houres , and that we haue not embarqued our selues in those actions which most of all procure our safety and indemnity . then are our eyes become fountaines of teares ; then cry wee out and say ; o lord , thou hast ascended on high , thou hast ledde captiuity captiue . then crie wee out , o lord , what is man , that thou art so mindefull of him , or the sonne of man that thou so regardest him ? oh good iesu , what is man , that thou so regardest him ? thou hast cloathed mee with skinne and flesh , and hast fenced mee with bones and sinewes , sayth iob , chapter 10 11. remember , i beseech thee , that thou hast made me as the clay , and wilt bring mee into the dust . hast thou not powred mee out as milke , and crudled mee as cheese ? chapter 10. ver . 9. and 10. am i not to bee consumed as a rotten thing , and as a garment that is moth-eaten ? how then can it be that i , being of so abiect and corruptible a constitution , should bee saued from death , by the death of the lord of life ? o strange and admirable loue ! as farre beyond comprehension , as end and measure . i haue sinned , & thou ( sweet iesu ) hast suffered ; nay , and i haue also suffered in thee , which sufferedst for me . thus by thee am i lyable neither to death nor punishment . my nature which i had corrupted , thou hast refined ; that that happinesse might re-accrew vnto mee which i had lost by the fall of my first parents . what now therefore shall i say ? how shall i sufficiently eyther admire thy power , or prayse thy goodnesse ? thou that art infinite , thou that art neyther confined to time or place , thou that art subiect neyther to death or passion , didst out of thy most entire and intensiue loue vnto vs , cloathe thy selfe with our fraile flesh incident to both . which flesh of ours ( maugre the diuels malice and malignity ) thou hast highlie exalted it , and placed it aboue the angels , the archangels , aboue all the glorious hierarchies of heauen , euen at the right hand of thy father , where is the fulnesse of ioy and pleasures for euer more . but before thou couldst ascend vnto that verticall point and meridian of thy glorie , with what massie loades of calamities wert thou oppressed ? what hunger , what thirst , what nakednes , what iniuryes , what reuilings , what spittings , what stripes , what wounds , what contumelyes , what disgraces , what death , and crucifying didst thou most mildely and patiently endure for vs ! and therfore , oh sweete iesu , giue vs grace , that as thou dyedst for vs , so wee may liue heere to thee , and hereafter with thee . graunt wee beseech thee , that thy passion may be our perpetuall meditation . oh let vs alwayes reflect our eyes vpon thee , and let thy sufferings take a deepe impression both in our memories and in our affections . and graunt oh sweete sauiour , that wee may put , not the bodily finger with thomas , but euen the finger of faith into thy side , and into thy wounds , and with the hand of faith apprehend thy merites . graunt that we may crucifie all the inordinate lusts of the flesh , all our wanton and lasciuious cogitations , and that wee may be like thee in sufferings , that we may be like thee in glorie . that wee whom thou hast reconciled vnto thy father , we whom thou feedest with thy flesh , we whom thou refreshest with thy bloud , wee whome thou perpetually reuiuest by the celestiall influence of thy grace , may hereafter bee one with thee , as thou art one with the father . to whome with thee and the holy spirite bee ascribed and rendered all power , might , maiesty , dominion and prayse , both now , and for euermore , amen . gratias tibi domine iesv . finis . london , imprinted by bernard alsop , and are to bee solde at his house by saint annes church neere aldersgate . 1618. notes, typically marginal, from the original text notes for div a02894-e550 gen. 1. 4. gen. 27. 23. ioh. 1. iohn 1. 13. cant. 3. 4. cant. 1. 4. esay 9. 6. ioh , 1. 1. psa : 118. 22 ver. 14 : ver. 16. z●p . 3. 14. iob. 11. 3. num. 24. 17 ps . 18. 14. iob. 1. 11. esa . 40. 12. deut. 32. luc. 20. 12. cant. 2. 5. heb. 12. 18. luk. 1. 13. luc. 2. luk. 2 , 10. mat. 25. 21. ioh. 1. 29. mat. 2. mat. 2. 21. mal. 4. notes for div a02894-e4420 iohn 6. mich. 6. 7. iohn 4. esa . 5. 34. ierem. 9. 1. esay 16. 9. esa . 57 , 1. ier. 2. 6. psal . 78 , 24. deut : 32. 10 ier. 2. 12. mid-night thoughts, writ, as some think, by a london-whigg, or, a westminster-tory, others think by a quaker, or, a jesuit: but call him what they please, they may find him a true penitent of the church of christ. killigrew, william, sir, 1606-1695. 1682 approx. 240 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a47386 wing k463 estc r221028 99832411 99832411 36884 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47386) transcribed from: (early english books online ; image set 36884) images scanned from microfilm: (early english books, 1641-1700 ; 1780:6) mid-night thoughts, writ, as some think, by a london-whigg, or, a westminster-tory, others think by a quaker, or, a jesuit: but call him what they please, they may find him a true penitent of the church of christ. killigrew, william, sir, 1606-1695. [4], 218, [2] p., plate : ill. printed for benj. clark, bookseller, in george-yard in lombard-street, london : 1682. by sir william killigrew. with a frontispiece featuring: "christ praying in ye garden". with a final leaf of errata. reproduction of the original in the union theological seminary, new york, n.y. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature -early works to 1800. meditations -early works to 1800. conduct of life -early works to 1800. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-04 aptara rekeyed and resubmitted 2003-06 rina kor sampled and proofread 2003-06 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion christ praying in y e garden . ●u . 〈◊〉 and there appeared an angel. &c. v. 43. and when he rose up from prayer , and was come to his disciples he found them sleeping . &c. v. 45. and said unto them . &c. v. 46. mid-night thoughts , writ , as some think , by a london-whigg , or , a westminster-tory ; others think by a quaker , or , a jesuit : but call him what they please , they may find him a true penitent of the church of christ . london , printed for benj. clark , bookseller , in george-yard in lombard-street , 1682. the constant meditations of a man who for many ●ears built on sand , which every blast of cross fortune ●as defaced . but now he has ●aid new foundations on the rock of his salvation , which no storms can shake ; and will out-last the conflagration of the world , when time shall melt into eternity . to the reader . yov are to know , that the author ( being no scholar ) had no design to teach others , nor other aims by writing these his mid-night thoughts , then by reviewing them , to keep up his own heart to heaven : but by this practice , he grew to such a habit of nightly meditations , ( at his first waking ) as prov'd more pleasant then sleep , and in a short time became more delightful , then any other thoughts could entertain his mind with : so that without any intent to publish them , they swell'd into this bulk you see ; and brought him such consolation , that he thought it gods mercy to bring him this way to heaven . and if any reader do find the like advantage , by doing the like , he will have as 〈◊〉 cause to thank god as the author has , who set his fancy on work this way , to defend his heart from indulging such vain thoughts , as day and night did formerly invade and seduce him unto evil purposes . and on this account , the author was perswaded by some friends , to transcribe these loose papers as they were first writ , and tacked together , without any method of coherence observed , ( as appears by the frequent repetitions of the same expressions in many of them ; ) yet they wish'd him to keep them as they were , to shew how such unlearned men as himself , might better imploy their busie fancies at all times , on the serious thoughts of their eternity , then to drop into their graves , without any consideration whither they are going . and the author on the same account , was some time after by the same friends , ( against his own iudgment ) over-ruled and perswaded to permit them to be printed , ( without his name ) who gave him such arguments for it , as he could not resist , hoping that amongst so much sincere natural devotion , something of great use may be found to enrich the souls of those , who are of no more capacity then himself , who knew no true felicity , until he learnt to meditate on his eternity , which every man has some talents to practice on . mid-night thoughts . i. most men do miss of the fe●icity they seek on earth , because the wealth and honours that we gain , and all our joys in them , are with our selves still perishing in the height of our fruitions ; and in a little time must all return unto the dust we came from : yet nothing does disturb the heart of man so often , and so much , as pampering of it with hopes of what we seldom reach , and always over-valuing what we aim at , which our fancies like magnifying glasses represent unto us , with such multiplied felicities , as dazle our understanding , and captivate our reason with an expectation of what we never find . but such men as can set their hearts on god , ( above all his creatures ) and delight in him , and his celestial joyes , will find a constant felicity here , by an inward assurance of eternal glory hereafter ; for s●ch a man can never want arguments to encrease his joys on earth , when his repeated sorrows for past sins do create new joys for those sorrows ; and every new victory over a new temptation does afford him fresh joys for such frequent conquests over satan and himself . so that if we can set our whole hearts sincerely to delight in god , and his service , we may have so many tasts of his heavenly joys here , and such frequent glimpses of that glory , that we cannot hide our comforts in the holy ghost from our own hearts while we live , and when we die , our souls will rejoyce to fly into christs arms , for the consummation of all our hopes , all our joys unto eternity . and whoever doth observe , will find that the deepest sorrows for sin , does raise the highest joys for our reconciliation , and will prove our fullest happiness on earth . ii. the more we search into the ways of devotion , the clearer we shall see , and experimentally find , that true divine philosophy , when fixed in the heart of a divine lover , is the highest extract of all the blessedness that mans nature is capable of in this world : for god may be said to delight in filling those souls with his celestial joys , that study him , and will bring a regenerate man to such a sense , and contempt of his past life , that he shall soon arrive at so great a degree of felicity in his approaches , and converse with him in holy meditations , as to lament when he thinks of what joys he has lost , by wandring so long from god. for the felicity to love god , and to be beloved of god , is a pleasant meditation to entertain a pious mans heart his whole life ; and will invite him to spend more time with god , then with all his creatures . iii. we should always pray with such intention of spirit in that great duty unto god , and with such fervent zeal , as if our souls were that moment to expire , and to carry our pardon with us to heaven . and every time that we receive the holy sacrament , we should consider , that we are climbing a step nearer to heaven then we were before , so to shew our desires to be there . and whoever will have patience to read these plain lessons , and mind them so seriously as to practice them sincerely , will find more pleasure therein , then he can fancy before he tries , ( if he never tried to meditate till now , ) because a firm , fixed , ratified devotion , has in all ages been experimentally approved of , for the highest delightful diversion , that the heart of man can enjoy . iv. delight in the lord , and he will give thee thy hearts desire ; that thou maist still increase that delight more and more in his mercies and blessings , in his love ; and thy trust therein , with a comfortable peace of conscience , until he brings thee unto the supream delight of all delights , to see his face in glory ; and until then , to entertain thy heart with the joyful assurance of that felicity to come , as the highest desire a man can have , by continual improving thy delight in god ; for from him who is the fountain of mercy , and grace , continual joys do flow . v. we are to seek earnestly , and to pray daily for christs righteousness as our chief treasure , and not to rest until our hearts be inriched with some portion thereof , to carry us to heaven , and in our way thither , so to arm us here , that no approaching evils may divert us . we are also to consider , that the gospel does not invite us to forsake the pleasures of this world , to go into a dungeon , ( which were a hard lesson ) but to remove from hence to inhabit heaven , with all its glory to eternity ; yet this natural cowardly disease of fearing to die , being born with us , is without cure , until the holy ghost do fall so on us , and dwell so in us , as to overcome our frailty by his grace , and to make us see , and understand how to value our interest in heaven on christs account ; and by that faith , to raise in us such holy courage , as to pass through the grave with joy to our eternal bliss ; which requires a divine valour , beyond the reach of a natural mans fancy , with assistance from above . vi. most men do forget that our greatest affair on earth , is to serve god frequently , diligently , and publickly to own him ; in the first place to secure our blessed eternity by his favour , while we have time to do it : and in the second place , to follow our callings for a subsistance , by his providence prospering our labour during our abode here : but we do often invert this , by doing quite contrary all our lives ; by hungring and thirsting after perishing goods , and serving god at spare times only , as our least concern ; until the agonies of a death-bed shews our mistake too late . for it is a great presumption to neglect god all our days , and expect a crown of glory at our last gasp , as a reward for our neglect ; it is dangerous to provoke god so . vii . if we did set our hearts to take pleasure in piety , as we do to improve our delight in other things , we should find that heaven gates would fly open to our sincere addresses , and perceived the spirit of god working in our hearts , with divine transports full of unexpressible joys , while that sacred flame burns bright within us ; and such emanations from the holy ghost , are the greatest invitations we can have , to encourage us to prepare for a place in heaven , and to make us esteem those celestial joys , above all the glories of this world ; where the greatest princes terminate their highest ambition to die the sons of god , ( or should do so . ) viii . what god hath revealed to us at mid-night alone , shall be our portions in the next world : and if we can repeat the same communication with joy in the day-time , which we had with christ in the night , we may entertain a comfortable assurance that the holy ghost was at first , and is at last enkindling those divine flames within us , to raise our elevated transported souls to heaven . ix . the greatest epicure cannot have so much pleasure in satisfying all his appetites , as a regenerate man has in his conversation with god , during his devout addresses , in which he finds the holy ghost raising up his heart to an assurance of his favour with god , and giving his soul a delight far above all carnal fruitions , by the very victory over them . but this is only intelligible by pious hearts , and requires a divine valour to encounter , and overcome in such skirmishes with satan , and to relish the felicity and glory of such triumphant joys as follow every such victory . x. if we consider that god asks nothing of man for all his benefits bestowed ( but the heart of man ) and that nothing but man can give the heart to god , and that we ever heard , nor read of any man , that ever made ▪ that sincere present to god , but did receive it back infinitely enlightned , and enriched with treasures of never fading blessedness ; who then can believe this , and omit to make so advantagious a present of his whole heart unto god ? to shew his faith , his love and obedience , as his greatest happiness on earth . for we may in a way of speaking ( and i hope without offence ) suppose the heart of man was made triangular , as three seats , for god the father , the son , and the holy ghost , who are all one god , as the three corners are one heart , which can no more be divided , than the godhead , who will so fi● when he dwells therein , as to leave no place for the world , the flesh , or the devil , to abide there : and from hence it is , that god forsakes us , when we forsake him ; when we deliver up his habitation in our hearts unto his enemies , when we thrust him out , to admit of any of those rivals into any corner of our hearts , we then affront the whole trinity , ( and drive away all them , all him ) to entertain and court a destroying guest , instead of the lord of life . xi . god will not suffer those that are his to live in the dark ; for if god be with us , he will make us see that he is with us , and will never go out of our sight , until he has brought us where we shall never go out of his , and will sometimes make us start with a surprizing joy , to find he is so near us , as to give our hearts a taste of the same joy we shall have in heaven ; though infinitely increased then , and superinvested with glory . how great comfort then must this be , when long habitual sinners are thus blessed , thus converted , and thus reconciled to god , by faith in christ's blood , when god does so eminently manifest his glorious goodness , in visiting the souls of sinners , and powerfully calling us great criminals , to become chosen vessels , where himself vouchsafes to dwell ? to think fully of this , is to think of nothing else in comparison of this our great concern , which now begins , and now assures our eternity with god , which is above all earthly felicities that pass away like dreams . ( as ) what signifies the persian , grecian , or the roman empires now ? where are those great , glorious , glistering bubbles now ? never worthy to come into competition with the higher aims of regenerate men indued with divine love , whose immortal souls are fed with such celestial joys , as can only flow from their immortal object , ( god ) on whom their ambitious hearts are fixed with such a lively faith , as doth create a contempt of all earthly fruitions , and stand ever ready as adopted sons of god , with joy to pass through the grave , to an immediate possession of a crown of glory ; for when god is pleased so to descend and dwell with us here , it is to assure our souls they shall ascend , and dwell with him in heaven . xii . he that has heard the bell toll for him to the grave , and lives after it , will do well to call to mind what agonies he then felt , and what vows he then made to god on his recovery ; and now every day to examine his heart , how well he has performed those vows , and how much fitter he now is for his next summons thither : for every bell that he hears now toll for others , is his alarm to make ready for his day of judgment . a concern so great , that no man can guess at the terrible terrors of a dying , despairing sinner , but he that has felt them ; nor can any man know the felicity of living ever ready to die , but he to whom god has given the grace to live so ; and to accustom himself to compare frequently those past amazing terrors of despair ( from which god did then deliver him , ) with such new light by grace from above , as will exalt his soul out of those dark despairing clouds , to expire in a full reconciliation to god at his last hour . xiii . if we believe christ on earth did all those miracles the gospel mentions , and that by faith so many of all sorts were healed of their infirmities , the same faith now no doubt will procure the like mercies from the same christ , now he is ascended , an● united unto god the father , where he sees all our maladies , and hears our cries , and is as ready now to cure our leprous souls , our withered limbs , our bloody issues , and to cast out as many legions of devils tha● possess us with pride , envy , lust , revenge , gluttony , avarice , and all the rest of that black train : so that if we be now as desirous to be cured as they were then , an● do cry out for mercy as they did , we shal● be made whole like them , and follow christ 〈◊〉 ever after , until we enter into 〈◊〉 eternal rest. xiv . if we observe how the holy ghost works on our souls , when our sincere ●●evotions do raise our hearts to heaven , ●●d how much our fancy soars above ●●r own reach in extasies of joy , and ●elestial delight at that time , we may ●ereby know how god accepts such sa●●ifices , and by his returns of comfort , ●nd ardent desires to repeat such adresses , as often as our affection and feli●ity does encrease by our devotion ; for ●●en god meets our sincere prayers with ●●ch consolations , and inward depen●ance on his mercy and grace , as will ●●lighten our hearts with divine love , and ●●ing us to a constant conversation with ●im , by living a divine life ; so to wean 〈◊〉 from the world , and fill us with such ●oly flames from heaven , as noth●ng ●●all shake our faith , nor divert our ●houghts from making ready for our ●ourney thither . but 't is neither writing ●hus , nor talking thus , nor praying thus , ●●ut doing thus , must bring us thither . xv. it were well if we did treat god with as much respect as we give to one another ; for men generally ( when invited to a great man's house ) in common civility do dress themselves to their best advantage , suitable to such company , and fit for such respect and welcom , as they expect there : how much more ought we to prepare and adorn our souls and bodies , when we are invited by the glorious majesty of god unto heaven , and by his holy spirit are daily solicited to come , where we are sure to be received and welcomed by his son our saviour , and all the host of heaven , with divine caresses , suitable to the dress we appear in ; and what we want of that innocent whiteness , we shall find the angels adorned with there , his son will make up , by covering us all over with his bright rayment of celestial purity . so then , such men whose hearts are ambitious of that ornament , and that honour , will prepare for it before they go , and then will not miss of being so arrayed when they come thither ; so that our sincerity in making ready , is our work here , as it is christ's work to own us there , and is also ( in a great measure ) the business of god the father , the son , and the holy ghost , all three as one , to encourage and contribute to assist us in our desires and endeavours towards this holy dressing , for our blessed reception into heaven ; and our whole lives are given us here , for time to make ready to enter into that eternal glory at the resurrection . let no man then , who has faith in christ's bloud , afflict himself with doubts , or fears , that he knows not how to serve god acceptably ; for god sees through the hearts of men , and observes such as are set humbly , and sincerely to love , fear , and obey him ; unto such he will send his holy spirit to fill their souls with his guiding light , so fully as th●y cannot miss their way to heaven . xvi . if we consider the soul of man as an extract of the divine nature , we may well think that true devotion is the highest epicurism we are capable of in this world , where we may make evangelical righteousness our superlative delight , and by it express our gratitude to god , in raising our hearts to divine love of him ; so to manifest our high and glorious extraction , by a constant joyful conversation with god in humble addresses ; and so fix our election as the consummation of god's prime purpose to adorn his best creature ( man ) with his greatest blessings ; for nothing can be greater than to give himself ( as he always doth ) unto those who desire him , in whom they have all that heaven and earth contains . xvii . we are to seek god , and not to leave seeking till we find him , and we may be sure to find him , who desires to be found by those that seek him as they ought , and delights to be so sought , that we may be sure we have found him , that is , when we delight in him , more than in all his ●reatures ; so we do not deceive our selves by mistaking our delight in god , but are pleased with all his methods , in weaning us from the uncertain glories of this perishing world , that our souls may be ever ●oaring up to him , when we have found him , so as not to lose him again . but we too often meet with men who have skill to make the world believe they have found god , and do enjoy him above others , and are full of divine joys in shew , from their dissembled piety professed , so to obtain credit and trust to deceive the innocent ( which when gained ) they soon unmasque themselves to act as they designed : and then , how va●t a difference is seen betwen such , and a truly regenerate man , that has found god indeed , and does converse with his great maker in full tranquility of soul , through the expectation of his joyful resurrection from the grave ! while the hypocrite has an aking heart in the midst of all his joys , and all his hopes ; that fears to find god too soon , whom he never had a thought to seek ▪ xviii . the divine lover , who is accustomed to converse with god at midnight , will then , at first waking , find his heart so full of fervent zeal , so glowing hot , that no sleepiness can suppress those devout flames from soaring up towards heaven , where his soul enjoys those refreshing comforts it is used to find from the kind welcomes of his beloved , while that holy flame lasts , and when his soul descends from this early visit , it retains the idea of that delight the whole day after ; still exciting this divine lover to retire , and repeat those celestial joys , as the highest , and most delightful entertainment he can wish for on this side of heaven ! for god is the centre of a divine lovers soul , it cannot move from him without some impulsive force , which we should disdain to yield unto . xix . how frail is humane nature ! that can never be so much pleased on earth , as ( within some time ) not to become weary of what we most delight in : and how much greater frailty is it to know how to be ever pleased , and for ever happy ! but cannot set our hearts sincerely to endeavour for it . and yet there is another frailty in some men above all the rest most wonderful ! that such as have , on serious thoughts of their eternity , resigned their hearts to god , and for some time , known no joy , like their transports for heaven ; that such men , so raised , should prove so weakly fixed ! as boldly dare make room for satan in their hearts again ( as the more welcome guest ) where god did sometime dwell ; this were a dreadful thing to think on ; if the mercies of god were not far beyond the reach of sinners to deface . and from hence we may learn , that holiness is the peculiar gift of god , and that we are raised to all degrees of piety by his holy spirit , who of ourselves can neither rise nor stand one moment in his favour longer than supported by the same spirit , thus to give us humble thoughts of our own little or no strength . and yet we are not obliged to rest in such humility , but ought to labour , and to pray for more and more talents of faith and grace , till their encrease do raise our souls higher and higher , in ambitious zeal to become divine lovers , and not to be content with less preferment than adopted sons , when we find the holy ghost thus at work within us ; and so may strive to raise our new affections , by holy thoughts , to the highest pitch of devour extasies of devotion , and by this divine experiment to try if we can love god too much , and have more zeal in prayer , than he does like of ! or can so tire him with our importunate addresses , that he will turn away his face , and deny his love unto souls wholly devoted to serve and please him . but when we find our hearts full of such sincere raptures in devotion , we may assure our selves they come from god , who does ever approve and accept of such flaming sacrificed hearts , as are enkindled from above , and are much different from any such enthusiams as satan can infuse , only to infect those wavering hearts , that do still incline to be his vassals . xx. those who have obtained of god to become truly regenerate , do find that a sincere repentance , with contrition and conversion of heart to god , are rewarded with peace of conscience , and so great a delight in humble converses with god , on their meditations of heaven , and their eternal b●iss , that all worldly pleasures do give way to those divine transports , which flow from the holy ghost within them . and no time so proper to meet god , as when they awake at mid-night , before any worldly concerns entertain their hearts ; for he that chearfully recommends his soul to god , when he lyes down to rest , will to his infinite comfort , find god ready to receive his first waking ejaculations ; who begins the day with the same adoration , and trusts in him , that he lay down to sleep with : so that our mid-night conferences with god , will by custom grow more pleasant than sleep , and will fix such a divine love on our creator , as will produce great joy here , and some glimpse of that glory we shall have in heaven ! for god never receives our sincere addresses , without multiplying of his favours in return by such manifestations of his grace , as will preserve us in his service until we meet again , to pursue those holy meditations , which will bring us unto him in heaven , when we die . xxi . a righteous man is a divine philosopher , that enjoys all his heart can wish in this world , by his faith in christ , love to god , charity to men , purity and humility . and the holy ghost is the great chymist , that conveys all these ingredients into the furnace of a pious heart , and there , by his influence , and operation , produces the grand elixir of true righteousness , which preserves the soul unto eternal happiness . and whoever finds the holy ghost thus working in him , will find the comfort and consolation of his salvation in this life , which with the serious consideration of his future felicity , will be entertainment for his whole time here , and keep him always ready for his summons to heaven ; and will make his passage thither as easie to the righteous , as it is terrible to an impenitent sinner . xxii . it is impossible to fancy , and to find any earthly entertainment for the heart of man ( but devotion ) that can raise his delights higher and higher by fruitions , without la●situde unto eternity : which elevated devotion , is a felicity , that the divine lover only has ; and is created in his heart with his resurrection from sin to grace , by a continual succession of growing joys , on the assurance he finds of his second resurrection to glory at the day of judgement ; which is god's peculiar work in the souls of his beloved , to make them see that he is never absent from such as are totally devoted to love and serve him ; for such , and only such , can securely enjoy god in all his creatures here , and have him also to eternity in heaven . if then the rugged way thither , be so pleasant to a righteous man , what will his seraphick joys be there ! and how worthy of our utmost endeavours to live so , that we may die capable to participate of those joys then . xxiii . men do generally create terrors , to fright their own hearts , as they do children , with ugly vizards ; we represent death unto our fancies in dismal forms , as a messenger sent from satan to hurry us from our present delights into everlasting flames . and then 't is no wonder , that habitual impenitent sinners , do start back from the approach of death , when so dressed . but the regenerate man , has an antidote against this evil ; he summons his celestial thoughts , and sets his soul in order , ( as a great prince in state ) incircled with heavenly joys , ( as his nobility ) and is also attended by crouds of guardian angels , to receive the same death , with caresses of great friendship , who appears before him , drest in bright gorgeous raiments , as an embassador sent from the king of kings , to consummate a league of amity , and to give him possession of his new conquest , with a crown of eternal glory , long fought for , and at last obtained ; so that we generally mistake our passage into the next world , and call it death , which is assured life , ( and that eternal ; ) it is our faults , if we be frighted at the terrors of torment there , where everlasting joys do answer every pious mans expectations , who looks on the pangs of his departing soul , but as the momentary touch of a sharp lancet , that makes him bleed for future health ; so that men prepar'd for heaven , may change the terrible aspect of a grisly death into a divine angelical form , fit to be courted with a most hearty welcome , who is sent by god to conduct us unto him , where every wise good man desires to be ; and this is a great ●ark of the holy ghost on the hearts of men , to bring sinners to such an evangelical felicity , to live so in gods favour , as to rejoyce to ride on deaths chariot in triumph into heaven . xxiv . a pious man is never alone when most alone ; but then takes more delight in his approaches to god , then this world can afford the greatest epicure ; for his devout heart is ever on the wing towards the throne of mercy ; from whence his soul is filled with divine comforts beyond expression , for god never fails to entertain a sincere soul with high consolations . xxv . watch thy first waking thoughts which will declare thy soul unto thy self ; whether carnally minded , or spirituallized ! for then is thy fancy fresh , unclogg'd with worldly affairs , and then the time to blow up thy flaming gratitude to god , in some proportion towards what thou hast received from him in mercies , and in blessings , ( though short in point of merit , ) yet such holy aimes , such pious ambitious contests , god allows of , and is well pleased to see such use made of his grace , by such divine emulations in the hearts of men , who do endeavour to raise up their gratitude in competition with his benefits : but this must be in such humble addresses , as doth become dust and ashes , who can do nothing of our selves , ( that is good ) nor think beyond what we receive , and must thank god for the thanks we give him ; for it is the holy ghost that excites , and enables us to such a frequent and free conversation with our great maker ; by which elevated zeal , and sincere affection in our daily acknowledgments , we ●hew , that we have some taste of that joy , and some glimpse of that glory here , which we expect in heaven ; and is some testimony , that we have not received the grace of god altogether in vain . for no man can give effectual thanks to god for his mercies , until he find some assurance of his reconciliation by the bloud of iesus christ , which is the fountain of all mercies , and the great argument for our gratitude to the father of mercies , who forgives transgressions to raise our gratitude to love. xxvi . whoever has so much faith , as to create true notions of the holy trinity , and gods eternal habitation of glory , and bliss in heaven ; where he believes that christ has purchased places for all penitent reconciled sinners ; that man cannot chuse but wish , and indeavour to be one of that blessed number so redeemed from hell , and raised to everlasting glory on christs account : but how to attain unto this felicity , and to find in our hearts that we have attained it , is our greatest work in this world , and our most joyful entertainment here , which is a pre-possession of heaven , as much as our frail nature is capable of with the divine assistance of the holy ghost ; so then , we must observe if our hearts are become so regenerate , as to find more pleasure in our approaches to god , and our devout conversation with him , then all the fruitions this world can afford us ; for then we shall find an inward dependance on god in our own hearts , such as will guide us by his divine guiding light , unto the means and methods of attaining our wished salvation , and within a little time certainly grow to a much more habitual delight in piety , then our forsaken sins formerly were ; and will hold our hearts up to heaven , ever ready to enter in , when death comes to conduct us thither ; and it will be great joy to pass the pangs of a death-bed , and ●errors of the grave , with an assurance that our souls shall be with god , the moment that we depart from this world , if we live righteously in it . xxvii . if we give our whole hearts to god , wherever we are , whatever we do , our minds will be fixed on him ( the only centre of our souls intrinsick happiness ) 't is like a man forced from his beloved companion , by some great affair ; he dispatches it quickly , and with speed returns where he left his heart ; and thus we may try our hearty love to god. but when trivial objects , and vain diversions ▪ do easily withdraw us from his converse , and then detain us whole days in idleness , so as to afford god but some few moments , for our morning , and evening sacrifices ; we may reckon that our love bears the same proportion with the time spent in his service : we may also find on a strict search , that we are mistaken in the donation of our hearts to god , by keeping of a small corner of our hearts in reserve for diversions , only to gratifie some fair-faced appetites , which do insensibly rob the major part , until that corner have ingrossed the whole heart ; by which we fool our selves , to think our all-seeing god will be mocked with such thin vizards on our hearts . take heed therefore of idle diversions , and pray for grace to become regenerate , to set thy heart on things above , which begets true love to god , with blessedness here , and for ever ; which eternity can never be too much thought on , nor the lord who disposes of eternity , be too much loved , or too much feared ; and if when we lye down to sleep , we could but learn to think that we might wake in the other world ; we should labour to live close up to god , so that satan may find no time , to come between to tempt ; and then such reconciled sinners would discern their conversion to be a sure testimony of god's mercy , and the spirit of faith fixing the foundation of true piety , by which we must ascend , as the first step of that ladder towards heaven . xxviii . it is a stupendious thing , to think how our corrupt dust and ashes , may be exalted , when the spirit of god is at work in the heart of man , when a great sinner is cleansed from his pollutions , and all his past transgressions are so wiped off by the holy ghost , in the receiving of the sacrament , that he finds christ born within him , and his soul filled with a new kind of divine transports , which raise him in meditations up to heaven , by such devout addresses , as grow higher and higher in ambitious zeal to be near god , until he obtain to be owned an adopted son , and while he remains on earth , by faith to share with angels in some degree of heavenly joy , and to perceive some beams of their glory , which he shall participate of at the resurrection ; and until then , be here feasted with such devout celestial delights , as will give him an assurance that these are the marks of his election , to comfort , and to fix his heart on god , who will guide his soul through his pilgrimage on earth ( full of storms , and calms more dangerous ) untill he brings him unto his glory ; for if we believe it to be gospel-truth , that our bodies are capable to become the temples of the holy ghost dwelling in us , we must also believe that he will manifest himself so as we shall discern his being in us , by such a divine life , with such extasies of joy , as no soul can reach without his assistance ; which if we practise to observe , we shall find will prove to be our greatest consolation that the heart of man can have . xxix . we talk of death , as we do of eating , drinking , and sleeping ; and do flatter our selves too much , by thinking we are as ready for the grave , without a full consideration , how nice , and great a preparation is fit for our appearance at the resurrection ; when our whole lives here , spent in the service of god , is not too high a price for the crown of glory we then expect . and yet few men do afford the hundred part of their time , to become capable to receive that inestimable purchase , which christ has made for us by his bloudshed . and nothing is more strange , then that we should so much forget what we are always a doing , ( which is dying ) and is god's great mercy to free our souls from the dungeon of this world , to fix them in his eternal bliss . xxx . god sees our first intentional approches towards heaven , so that we cannot make more hast in our addresses unto him , then he makes to meet and welcom our sincere devotions , with raptures , and extasies of joy , to encourage , and guide our frail nature to love , and serve him above the world ; that can in no degree afford so high delights as our souls find , when our whole hearts are offered up to him in daily sacrifice , while that holy flame lasts . xxxi . our greatest concern , is to live so righteously , as to be ever ready to die ; which no man can think of too often , nor prepare to much for , if he considers that every moment advances towards the grave , through which we must pass to eternal joy , or eternal misery ; and is an argument enough , not to mispend our time , but day and night to call on god , for his divine guiding light to shew us the way to him. xxxii . sleep is so like death , that it is no wonder if we dream often that we are amongst the dead ; for though we are not now visited by visions as of old ! yet such frequent conversation with dead friends when we sleep , may be looked on as kind notions from above , to give us some reflections on the grave , towards which we do walk as fast in our sleep , as when we are awake , so that we ought to imploy more of our thoughts on every minute that so hasts on to our eternity , then men generally do ; and by such dreams we may learn to converse day and night with god in our humble addresses , to make us fit company for his departed saints when we die. xxxiii . if we could attain to as great faith , as the first martyrs had , we might have as much felicity in piety as they had ; who rejoyced so much to leave this world , that no torments could de●er them from death , to be with christ. and if we could raise our souls to fancy the glory of heaven as they did , we should believe that nothing there , is so dirty as our brightest diamonds , where the beauty of holiness by faith , as by reflection , does eclipse all the beauty , wealth , honour , and glory of this world , in the hearts of such as are become regenerate . and if our souls were so sanctified , and advanced in divine love ▪ as those blessed martyrs were , we should admit no rivals with god in our hearts , where he delights to reign alone . and then , we should find our god every where with us , carefully providing for all our wants , and supplying all our defects , as if he attended on us dust and ashes , with his providence to guard us while we sleep , and to watch if our first waking thoughts be set on him , and to expect them as his due , and his delight ; as if the almighty courted us for favours , more then we do him for his mercies , and his blessings ; and when our souls become thus enlightned by his divine rays from heaven , we shall find our hearts so full of him , that a wilderness , ● prison , or a dungeon will seem a throne , and will be our heaven here ; and then we shall know no joy like having god ever in our sight , with hearts fixed on our eternal bliss already thus begun . xxxiv . if we consider the extent of miracles , those we call the greatest , are but as wonderful as the smallest , for every thing we see , all we think , every motion that answers to our thoughts in every part of our selves is miraculous , ( as to dust and ashes ) and so in the same ballance , we may weigh our birth , and dissolution , and resurrection to be equally miraculous . but if we consult our own consciences , and throughly examine our own hearts , we may be confirmed in the belief that there is no higher miracle , then when the holy ghost turns the hearts of men from their long habitual , idolized , carnal appetites , into a spiritual affection towards god , with such heavenly transports as do create the peace of conscience , with such a settled joy in god's service , as will accompany our souls from hence to heaven ; which spiritual resurrection from sin , being god's work in us , is a sure mark of our adoption , and by this miracle of mercy to become thus regenerate , we may account it the highest ! because of highest concern to us , to be so raised from hell , to heaven ; and a greater miracle to confirm the christian doctrine , no man needs to seek after , then what he may thus find in himself , if thus led by the holy ghost ! and thus exalted from reprobate dust , to be the adopted son of god. xxxv . piety is the best policy , because by it we obtain all that the heart of man can wish in this world , and the next , which every pious man has a great proportion of here , and the fool only thinks he can mock god , or flatter him ; while he does only deceive himself , in hoping to serve god , and the devil at once ; to satisfie vitious natural appetites , and enjoy spiritual felicities at the same time , as if the way to heaven were through hell ; but if we do doubt whether eternal happiness , is preferable before short fruition on earth , we may enquire of a voluptuous sinner when he is become truly re●generate , if he does not find that the peace of conscience is a more constant delight , then the greatest momentary gratifications of flesh and bloud . for when he is so called to an assurance of his sonship , by his spiritual comforts from the holy ghost within him , and such transports as do afford heavenly joys , with some glimps of that glory , which he shall participate of at the resurrection ; he will perceive it is the same gift of god , beyond humane acquisition ; so that mans best policy is to lead a pious life , which will fully satisfie all his ambitions , and answer the highest affections his heart can fancy , by having god so , by whom he has all that is in heaven , and in earth . and whoever god does thus give himself to , will find that he has him , and will perceive this is his spiritual adoption , to incourage and inable him to live righteously all his days in more honour , glory , wealth , and felicity , then all the empires of this world can afford without god : so that piety is the best policy to establish our happiness in this world and the next : xxxvi . there can be no comfort in this world , beyond an assurance of sins forgiven , with a full reconciliation to god ; and no man can have surer marks of his election , then to find his former contempt of god , turned into divine love of him , with the holy ghost converting the hell that was in his heart , into a paradice by his habitation there ; which is an infallible earnest of glory ; for when god gives us grace to will , and to do his will , by the power of his spirit , we shall want no comforts here , and be also filled with holy courage , and a joyful faith to turn the terrors of the grave , into a delightful desire to be with god ; which is a righteous mans greatest consolation . xxxvii . if a regenerate man , blessed with divine love , do observe how the holy ghost works in his heart , at the time of his sincere vigorous addresses to the throne of mercy ; he will find that his delight in the service of god , does increase with his devotion , and that his devotion is raised by that delight ; so that his soul ▪ by custom in such approaches , does grow higher and higher , by so joyful a confidence in god's favour , that no allurements can divert his love , nor storms shake that trust on which his peace of conscience is surely founded here , and his salvation at the resurrection as sure : yet care must be had that such elevations of the soul ▪ may not grow beyond those gospel rules set us to follow ; so that the felicity of piety may be sometimes allayed by humble recollections of our own unworthiness , ( when at best ) lest spiritual pride do puff up our hearts with such seraphick joys , as use to rise from such extasies in devotion ; ( so as to think ) if angels in the presence of god , do rejoyce at the conversion of a sinner , what joy may that sinner have , above those angels ? who is so much more concerned then they are , when he finds himself snatched up from the brink of hell , and become as an angel in heaven , before he arrives there ; which is a kind of epicurism in devotion , and may be too much indulged , if not acknowledged from whence it comes , with gratitude for so great a benefit received . xxxviii . christ gave us a sure rule to know , and to shew our love to god , which is ( to obey his commandments ) and not to treat him like our fellow creatures , with passionate words , sighs , or tears , or joys , but by the sincerity of our thoughts , and actions , to shew our obedience better th●n by vehement extasies in devotion ; though such exterior declarations from the heart , do advance our zeal , they may deceive us with flattering hopes of our being better then really we are ; for 't is not our frequent prayers , nor hearing the word preached with d●light , nor receiving the holy sacrament with an elevated faith , that ●ully expresses , or denotes such love to god , as he expects from us , but it is our 〈◊〉 endeavours in all selfdenials , towards an uniform ob●dience to all his known commandments , an evangelical sincerity in the duty required , that manifests our love to god , and is most acceptable to him ; for though our performances do prove short of our duties , god sees our integrity , and esteems us for that ; our sincerity towards obedience , is very acceptable with god. xxxix . god sees our frailties , and knows that no mans fancy can reach the felicity of divine love , but his , who is endued with it from him ; nor can that man by words express those joys that his transported soul finds , in such welcoms as god affords in his divine endearments to his true lover , by such celestial raptures , as do make him forget that he dwells on earth , while that bright flame of his devotion lasts ; and on his return from heaven , while the thoughts of that blessed address remains , it grieves him to find that he is still on earth , so that his body cannot mount upwards with his soul , to the throne of glory , and fix there together . xl. how weak is our faith , in the matter of death ; and how strong the frailty of our nature , that makes us fear to go , where we desire to be ? so to create terrors in the passage , when there is really none , or if any , they are such as cannot be avoided : how vain then is it to raise : melancholly-clouds to eclipse the glory , and dull the joy we are entring into , the moment that we die ? xli . great converted sinners ought frequently to consider the wonderful goodness of god , for his double mercies , who does not only forgive all past transgressions , on our reconciliation ; but on our future obedience , our faith , love , and gratitude , he rewards such great sinners with grace to obtain eternal bliss ; easie conditions to be admitted by god's immense goodness unto this purchase of mercy , and reward on christs account . which grace we must improve by rising still higher and higher in god's favour for the future ; and then we shall have a double joy in all such fruitions , and diversions , as we may own in god's sight here , and at the day of judgment , and may now thank him for ; with hearts full of purity , and such bright shining innocence , as god delights in . xlii . god's spirit is never absent from those that seek him sincerely , and whoever observes it , will find it so . god loves a souls whiteness , that flies all approaches towards sin , with detestation . when god delivers a penitent sinner from the slavery of satan , to rejoyce in the freedom of his service , it is to shew him a glimpse of heaven , to invite him thither . xliii . as a good conscience is a continual fea●t , and a great blessing , so 't is a dangerous th●●g to ●e over-much delighted 〈…〉 duties , ( though peace be in 〈…〉 should forget from when●●●ll 〈◊〉 p●●●ormances do come ; and so 〈◊〉 attribute holiness to our se●●es ▪ ●●ich is god's peculiar gift . there ought also great care to be ha● , that 〈◊〉 be not mistaken , to think we do enjoy tru● peace of conscience , when we have it not ; and that we do not flatter and abuse our own hearts , with some things of fancy , like more holiness then we have ; and so believe our vows , and desires to piety , are effectual performed , before our actions do justifie those good resolutions , and self-denials , to avoid such snares , as lie concealed under innocent diversions ; lest we fall , when we think our selves most safe : so that a pious man is to be as careful how to manage his piety , as a sinner is to obtain it . xliv . when we are assaul●ed by any temptations to sin , we may recollect our thoughts thus , shall i , for this moment of sensuality , part with my interest in god ? shall i quit my sonship , now i am reconciled ; and my title to an eternal crown of glory in heaven , to satisfie my vitious fancy , and a few momentary appetites on earth ? and now cast off the felicity , and security i have by peace of conscience , while i love , fear , and serve god , and by my trusting faith in christ , do stand fast fixed above the reach of malice , and all the storms this world can raise ? shall i depart from this regenerate state so full of blessedness . to become a trembling coward , frightned at every shadow of every evil that approaches me ; and so become justly terrified with the horrour of a despairing soul , when death approaches , which may be this minute , to step into that eternal woe , denounced against the sin i am tempted to commit ? such reflections , with such sincere prayers as such mediations will suggest , are surely good guards to defend and free us from the danger of yielding to any temptations to sin . xlv . a true penitent sinner , whose heart is touched ( by grace from heaven ) with remorse for his wicked life , and a sence of god's many mercies to him ; ( he repents ) and recollects , to the best of his memory , all the actual , and mental transgressions of his whole life ; and offers them up to god in confession , with an humble sincere contrition ; and makes new vows for an universal cleansing from all iniqui●ies , with a total resignation of himself , soul , and body , in a full obedience unto all the gospel laws for the future . thus , this penitent sets himself with holy vigour , and his utmost endeavours , to walk after his saviours steps , submitting his will , to god's will in all things ; whose favour he now seeks with so great hungering and thirsting affection , that god in mercy has cancelled all the records of his long neglects , and insolent repeated sins ; so as to remember them no more : and also by his divine power does raise this penitent to a spiritual resurrection from sin , to grace , and so fills his contented , converted heart with frequent comforts , and such assurance of his adoption , as to encourage him to perform this new covenant unto the end of his life . by whi●h infinite mercy , and grace , this penitent does become so regenerate , as to perceive the spirit of god at work within him , raising his soul to such a sacred love of his great maker , as to think all time mispent , that is not imployed in gratitude to god , for his diliverance from hell , and his promotion towards heaven ; of which glory , he has now some prospect , and from hence , he grows higher in gods favour , until his holy ambitions do increase , desiring to be always in his creators ●ight , and aiming at a favourites sons place in the court of heaven ; thus by degrees his soul becomes so elevated , and transported with these celestial honours , that he contemns the empires of this world , with all the glistering objects here below , as unworthy to divert his thoughts on such perishing trifles as he did admire , before his heart was fixed above on his eternal bliss ; which now fills his soul with such continual joyful extasies in devotion , that he is sometimes frighted at the joy he feels , lest he may embrace presumptuous enthusiasms , by such high consolations as his soul delights in , when his meditations , and addresses do ascend in such bright flaming zeal unto the throne of mercy ; but when he considers that god , ( who sees his sincerity through his heart ) will not reject such sin●ere sacrifices ; he then hopes that these joys do arise from the emanation of the holy ghost , to let him see how god receives , and welcoms a whole heart offer'd up to him ; with such divine lights as earthly souls can neither see , nor comprehend ; and by this tast of bliss , and by this beam of glory here , he judges how much greater he shall have in heaven ! and thus , upon a full search of his whole heart throughout , this penitent now finds with great felicity , that god is pleased to dwell in his heart , where satan did so long triumph : until these new transports for his celestial bliss have quite extinguished those dim shadows of delight that formerly misled him to neglect his god , without a serious thought of heaven , or hell ; or the least concern for his eternity ; until his soul was thus raised above the reach of his iniquities , by his conversing day and night in heaven . and thus the soul of this new convert , is caressed with bright seraphick joys , by grace so fixed , and so enlightned from above , that his inward dependance on god , is his continual consolation , and support ; full of such high comforts , as he must think do proceed from the holy ghost , to furnish this his new temple with sufficient grace , where he now intends to dwell . and by all these blessed guiding lights , this penitent is invited to live such a righteous life , as will give him an humble assurance to trust , and rejoyce in his reconciliation , with a settled faith that he shall see the face of god , in the face of death , the moment that he dies ; his soul shall be with christ , where his departed saints abide , until the resurrection . xlvi . we need no better argument for god's love to us , then our love of him ; which is the highest work of his grace planted in our hearts , by which only we are enlightned to know how to love , and serve god as we ought ; that we may be capable to enter into his eternal glory , prepared for his lovers . xlvii . [ a prayer . ] lord jesus , i beseech thee forgive my transgressions , and now send down thy holy spirit to cleanse my heart from all impuri●ies , and then dwell there , to guide my meditations , and prayers aright , with such servent zeal , as will encrease my faith , my love , and trust in thee my god ; that i may know no joy on earth , like my approaches to thy throne ; and from thence impower me so to practise these great lessons i have writ , as to live with holy courage , ever ready to die , and fit to appear at thy tribunal , on the great day of judgment , with such reconciled sinners as by thy infinite mercy are become the sons of god. lord , i beseech thee let my heart be now so filled with divine transporting thoughts of thee , and thy salvation , as to leave no place for satan there ; that my enlightned soul may be ever on the wing , hasting towards that eternal bliss , which thou h●st purchased for me at so high a rate ! and though my zeal ( supported by thy grace ) do now encrease , let me never think my self near enough to heaven , till i am there . for now i find that no repulses will make satan quit the field , nor my rebellious sences to obey , that i may gain a perfect victory , beyond the reach of a surprize ; nor can i alone maintain this christian warfare , without thy strong supplies from heaven ; for which i daily pray , and by which i shall at last subdue the world , and my own heart , with all the powers of hell , and death together : then from the grave , in triumph rise with thee , my god , and thy departed saints , to my eternal rest , in thy celestial glory . xlviii . the uncertain , certain time of death , was by divine providence concealed from mankind , to make us live ever ready for that great concern , which sets a period to our mortality , the same moment on which our immortality depends for eternal joy , or misery ; yet this known truth , by all believed , is by our perverse nature so much neglected , as if not believed , or as if by our wisdom and care , we could foresee , or prevent the moment of our dissolution , contrary to god's decree : by which blind contradiction , few men do prepare for their pass to heaven , until too late ; and so become wilfully surprized by an enemy we might subdue , if ready armed , and well prepar'd for the encounter ; for 't is we that make death terrible , who is sent in kindness to conduct unto everlasting bliss , unless we by our impiety , do compell him to lead us the wrong way , into eternal flames . a near dead-despairing sinner , reviving from the jaws of the grave , can best describe its terrors , and best judge of the felicity to become fit to die , when next summoned to step into his eternity . xlix . though we cannot guess at the glorious essence of god , nor fancy what heaven is ; nor can tell whether the joy , or glory there be greatest , nor do know any thing whereby we may express either of them ; yet by our faith in all gospel-truths , god does so enlighten , and encourage those souls that are wholly devoted to love , and serve him , and that approach his presence with such humble zeal , and sincere awe , as is due to his almightiness ! that he sometimes descends into the hearts of such men , and spiritually dwells there , as in his own temple ; and sometimes raises the souls of men , with such high transports of sacred love to him , that they are filled with holy air , or something nameless , so divine for joy and glory , while that seraphick flame doth last ; it looks like raptures , and holy extasies , sent from heaven to invite men thither , by shewing them so vast a difference of delight , between heaven , and earthly fruitions ; so to encourage us to expell all carnal vapours , when ever they ari●e to interpose , that nothing may eclipse that divine light from shining on us , by which god gives us grace to endeavour with all our power to raise up our hearts to him , as often and as high as our clogged souls can mount with such a weight of flesh and bloud about them . but when the holy ghost lends wings to a divine lovers heart in his devotions , nothing can hinder his souls ascent to heaven ! and by faith to raise his ●ancy to such a joyful conversation with god , as will enrich his mind with chearful thoughts the whole day after . l. if the felicity of piety were as generally known , as it is despised , there would be more saints , then reprobates on earth : but , as it is satans chief work to amuse , and abuse our frail natures , with present fruitions of fallacious delights that last not : so it must be our business to get better guides , that we may find our way to heaven , in spight of his diversions ; which the pious man finds in a constant conversation wi●h god the father , the son , and the holy ghost , in his sincere meditations and prayers ; when they are all at work within him , raising his soul to such a divine felicity , that he has no room for such contemptible delights as carnal fancies can suggest to d●vert him : for his pious life keeps him as much above all the fading gaieties of this world , as the reprobate is enslaved to them . and if it were possible to make a voluptuous epicure see , and relish those continual joys , which true peace of conscience affords to a regenerate man , it might wean him from his mistaken momentary happiness ; while the pious mans felicity , is founded on a sure rock that reaches up to heaven , and shews him such a delightful prospect of his eternal interest there , as gives him a holy courage to out-face death , when he chearful●y submits unto his summons to the grave , as the only gate to heaven . li. the great felicity of true piety , is only known to the regenerate man , become a divine lover , whose soul is ever busie in servent addresses to his beloved , from whom he receives such welcom , that his transported soul forgets this world , while that bright flame burns within him ; which fills his heart with such transcending joys , in conversation with his beloved , as can only be expressed , when two such divine rivals meet , with pleasure to repeat the great favours that both do daily receive from the glorious object of their love , and with such angelical affections to each other , as doth raise their felicities , by the holy emulation their united hearts have to joyn in a constant adoration of their beloved , whose universal kindness does afford so great pleasure , and consolation to all his true lovers , that their joys increase by the number of new rivals ; which makes them invite all they can get , into their society ; and together sing hallelujahs on earth , until they be added unto those choirs of angels , already in the glory of god. lii . we all know that we are every moment dying , and that death is but the last puff of breath ; and though nothing else be worth the thinking on , nothing is less thought on then death , which we can neither prevent , nor delay ; and should therefore be made as easie as we can , by a constant expectation of his approach , ( because surprizes are most terrible ) which the divine lover is ever armed for , and best knows how to baffle that great conqueror , by chearful embraces as a welcom friend , who comes to conduct him to his souls joy in heaven ; which holy valour , god always provides his lovers with , at their hour of death . liii . a divine lover has ever in mind the glorious idea of his beloved , and remembers that he is always in his sight , who doth observe all his looks , thoughts , words , and actions , how they do agree with his professed love ; that is , if the whole man be resigned up to study , and to do the will of his beloved , with a chearsul heart , as the supreme delight , and fullest happiness his soul can wish for here on earth . this divine lover does also take all the opportunities he can every day and night , by holy meditations and prayers to approach the throne of mercy with a sincere heart , so full of his beloved , as to leave no room for sin , or worldly vanities to abide there , either to divert , or clog his soul , when raised on the wings of servent devotion : and thus he spends his time , ever striving to please , and as careful not to offend his beloved , still jealous lest any undiscerned rival , should in some friendly disguise steal into his heart , and claim a place there ; so to deface that altar , and defame his daily sacrificed heart , entirely offer'd up to his beloved ; and every night lies down to rest with the same zeal , and inward dependance on his souls joy , with a full assurance , that if he awake in the other world , he shall be with his beloved there ; from whence such growing comforts do arise , as to confirm his adoption , and fix his faith to live so righteously , that he enjoys god in all his creatures here , with great satisfaction . yet with holy courage , is ever so ready to die , that in spight of his natural aversion from the g●ave , he resolves to rejoyce at his summons thither , where he stedfastly believes to meet his beloved ready to raise him to his eternal glory . for though the hill we climb to heaven , be full of thorns and briars , we may gather roses , and lillies in our ascent , to make it more easie ; if we do mind how our celestial joys increase , as we arrive towards the last step we make , to enter into that glory . liv. god mocks no man with a false light , that begs his guiding light sincerely , with such a dependance on him , as shews a faith capable to receive it , and to be led by it ; so as to embrace , and welcom such divine operations , and comforts , as the holy ghost conveys with that light so clearly into his soul , that he must see it comes from god ; and which will raise his heart by this light thus led , to find such a spiritual joyful trust , and confidence in his great maker ; that no storms can fright him , nor vain delights divert him from his constant cou●se towards heaven , nor shake his assurance of a blessed participation of god's glory at the resurrection . so that the greatest sinner that can obtain grace to repent , and forsake his sins , so as to be thus led to live ever after in god's favour , will not fail to be received into god's bosom the moment that he dies . lv. it is too true that thou art fallen into disgrace , and dost deserve it , ( thus : ) suppose thy heart to be a royal fort , entrusted to thy keeping and defence by the king of kings , ( for so it is ) and is besieged by satan , with an host of giant sins , disturbing thee with continual loud alarms , and frequent sharp assaults : yet by thy strong guards within , ( from heaven sent ) and thy constant vigilance , with holy valour thou bravely didst repulse this mighty enemy , and hast gain'd many victories ; for which , thy king did promise to reward thy virtues with a crown of glory . but by thy success grown proud , and securely confident of thy own conduct , and mistaken power , thou didst become so negligent of thy out-guards , and so remiss within , that the subtle enemy was encouraged to return with stratagems , and did by his insinuating spies , corrupt thy chief ossicers who let in a few pigmie sins , ( sly foes ) disguis'd like smiling friends , full of flattering allurements ; such , as in short time were by thee admitted , and enterta●n'd , and so far trusted , as to get an opportunity to surprize thy fort , and to lead thee in satans chains towards his eternal darkness . thus the glory of all thy first victories , are by thy prosumption and supine negligence , turned into reproach ; and thy reward into a just punishment , for being so baffled by a conquer'd enemy : until by thy submission , and repentance , thou be restored to favour , and deliver'd from this captivity , by a more powerful conqueror . lvi . as to love god and fear him , is certainly to please him ; so , to do neither , is as sure to offend him : and on this , which we so little regard , our present , and eternal happiness depends . so that we cannot be too watchful , that our own hearts do not deceive us , by thinking that god only reigns there , where his creatures have more interest then himself . but he is not to be mocked with outward shews , or formal ceremonies ; he discerns our neglects , when our hearts are alienated from him in the least degree , and sees through all our disguises , when with burning souls we adore his creatures joyntly with himself , if not before him ! who never will admit of such competitors , as those idols of our setting up are ; whom we worship , love , fear , and delight to converse with more hours every day , then we do afford him ; by which 't is evident , tha● god has not our whole hearts , and so does not reign there . lvii . that peace of conscience which is grounded on the felicity of piety , is such a continual feast , full of such growing joys , as only the regenerate man can feel , by the divine love he finds his own heart full of , with such returns of gratitude to god , as begets a kind of raptures , and extasies in devotion , such as do invite and encourage him to a delightful sincerity in all his addresses to his great maker ; with whom he converses day and night , where he ever finds access , and high returns of grace from god. lviii . a particular self-denial of some darling sin , may shew a good inclination to piety , but is not the perfection of that duty , which must be universal to all that god forbids ; and not only to forbear actual transgressions for a time , but for ever : else we fortifie in vain , by leaving such gaps open , as will invite the enemy to re-enter ; by which we also hold up a dangerous treaty , and commerce with foes that ever study to destroy those hearts that do admit them : for while satan has any part there in possession , or reversion , or but a hope to claim by , he will disturb the whole man ; so that all his pretensions must be totally abolished , by giving up our whole hearts to god ; and this for our good only , that our carnal warfare may be more easie here , by placing our only joy on him. and then our pilgrimage on earth will end in the fruition of never-fading happiness in heaven . lix . to die is terrible , when we are surprized by it ; but by frequent meditations of dying , custom will make it easie : for if we believe heaven to be better then earth , we must believe that we shall find better company there , then we converse with below , and 't is death that only can convey us unto them . and if by a righteous life , with a lively faith , we can be assured in our passage through the grave , that our souls shall tast some degrees of that eternal bliss , with the departed saints , the moment we expire ; can any thing on earth invite us to stay longer here ? but our frailty is such , that we generally make that the least business of our life , for which our life is given us ; and is really the only considerable object , sit for our continual thoughts , so to love and serve god here , that we may be capable of dwelling with him for ever in heaven , and in that hope go chearful to him , when he calls for us . lx. a regenerate man , in his highest divine course of life , may be assaulted , and diverted by such surprizing temptations , as he cannot at first sight so resist , and reject , but that satan may pursue , until he drives a regenerate soul from all its out-works , into its cittadel in heaven ; where god does never fail to give such powerful aids , as make the invading enemy retire and vanish . lxi . let a long habitual sinner that repents , manifest his conversion to himself , by frequent sincere retirements with god , and then set his whole heart to raise and fix his collected thoughts on things above ! which will create a delight in the lord , more then in all his creatures ; and by such custom , he will grow to grudge all time as lost , that diverts him from the pleasant conversation of this new gain'd acquaintance with his gracious god ; who also likes to have him wholly to himself , ( when he desires to be so : ) and when this convert doth obtain grace to arrive at this felicity of favour here , he cannot rest so , but will raise his ambitious zeal to such pure love , as to hunger and thirst a●ter the sight of god's face in glory . for if thus enlightned by the holy spirit , his faith will increase , and cherish such divine flames with joy and gratitude , as the surest marks of his reconciliation , and adoption ; and will encourage him to proceed with vigour in his advance towards heaven . lxii . do nothing in private in god's sight , that thou darest not do in the view of all the world , and own at the day of iudgment ; and keep this resolution ever in thy mind , and constantly pray for grace to do so , by which thou wilt avoid many sins . lxiii . there is nothing more deceitfully prejudicial to a new converted sinner , then to believe himself a favourite of gods , upon his first serious thoughts and inclination to piety , with some light flashes of spiritual joys in devotion ; ( which novelty ) an habitual sinner mistakes for a possession of heaven , at first sight , and in too much hast , thinks himself an adopted son : which time and perseverance can only make legitimate ; and must also be tryed by a nice and serious examination of our hearts , such as is seldom understood by new converts ; who may rejoyce to find they have discarded some presumptuous sins , and yet be far from a just pretence , and ti●le to a place in heaven . ( for instance , ) a man may resolve well , and pray with zealous sincerity , repent too with sighs and tears , and have a great proportion of faith , hope ▪ and charity , with humility also ; but if he want the true christian purity of heart , the rest will not prove a full acceptable . sacrifice to god , who only sets his seal on our whole hearts resigned unto him. so that if we keep a reserve but of one corner for unlawful diversions , to bestow on our fellow creatures , or on carnal sinful appetites , all the rest will not be accepted , for god will admit of no sharer , nor endure competitors . so then , we are to consider , if the value of such a small reserve , be worth the losing of the whole purchase we pretend to ; and next , what kind of salvation it would be , if god deal with us accordingly ! if he should accept of so much of our hearts , as we are pleased to spare him , and leave the remaining reserved part for satan . for though god designs a full perfect eternal happiness unto all that give their whole hearts to him , and affords his divine guiding light , with power to find the way to heaven , for all those who pray to be so guided with sinceri●y and faith ; yet the smoak of our parcel sacrifices from our divided hearts , will not ascend half way to heaven . lxiv . if we believe there is so great joy , and happiness in heaven ; why are we so lazie , and cold in our approaches thither ! why do we not prefer that glorious crown of immortality , before the perishing goods of this world ! for which , our hearts can have no rest until obtain'd ; which is a sad consideration , to think how we neglect our greatest concern , by delaying our reconciliation to god , as if time were at our dispose either to recall , or adjou●n , and do not consider how every moment that we carelesly mis-spend , carries us on to our last step in●o the grave , and our first step into eternity ; but if we did think frequently , and seriously of heaven as we ought , and that the grave is the way thither , we should not dread death as we do , nor fear to go , where we desire to be : but such holy valour , does only belong to righteous men , and not to habitual sinners . lxv . many men fear to die , because they are better acquainted with this world , then the next ; which they want faith for , or else are loth to part from their beloved sins , and fear god's anger for such crimes as they fear god's anger for , yet will run that risque , rather then forsake their sins , until they die . though all men know , that the best way to triumph o're the grave , is to live so well , as ever to have in mind the two eternities of bliss and torments ; to one of which death conveys us . so that it is no wonder if we tremble at the sight of death , when we prepare not for it , by considering , that every moment leads us on to what we so much dread , and yet so much neglect ! and also men should consider that the youngest , and most healthy do stand every minute on the brink of eternity to perswade them to be ready for their summons thither : so that unless we want faith in christ's merits , and doubt god's promises , that if we become so truly pious , as to love god so much above all his creatures , that we cannot fear to part with them , to go to him. so that nothing can more concern mankind , then frequent thoughts of our preparation to step into our eternity , when we all know there is no true rest , but that which is eternal . is it not then great folly , to know that we cannot live ever here , and must be gone for ever , and yet do still set our hearts on these moments , and prefer them before that for ever ! thus to fear petty troubles here , and not be at all concerned for endless torments ! and this for want of thinking seriously , that we carry immortal souls within us , and should have immortal aims , and immortal ends ; when we consider that our eternity begins with our birth , and we that moment do begin to die , and so are dying until we are dead , and gone for ever ; which words ( for ever ) ought to ring ever in our ears , to mind us to live ever ready for that for ever ; which will make us not to fear death , when we consider , that we have a merciful god , who when mans conversion begins , his displeasure makes a period : so that 't is want of piety and faith , that makes us fear to die . lxvi . if we believe all we have , that is good , does come from god ; we ought in all our enjoyments , to give him continual thanks , so to keep up our hearts to heaven , by a constant gra●●●ude , which is as acceptable as prayers ; and the pious use of his creatures , and daily blessings , we shall fi●d a double delight in all the good things we receive from god's hand , because we do enjoy him in them ; and shall avoid all such evils , as we dare not own to come from god : and if we consider that our l●ves here , are only to make our journey to heaven , we cannot have a better guide thither , then the holy ghost , who will never mislead them , who desire to be guided by him ; and from whom we shall get such a habit of holiness , as will bring us to such an intimate acquaintance with christ , as will in a short time wean us so much from the love of this world , as to be chearfully ready to die ; when we see that the end of our journey is , god's call to take possession of the crown of glory , prepared for us . lxvii . apious man , that lives ever ready to die , has a continual prospect of his glorious resurrection , and can have no greater happiness on earth , then his inward assurance of being one of god's elect , who , christ says , shall sit on his right hand in heaven , when the reprobate are cast down into everlasting flames . lxviii . it is said in scripture , that when iacob found god was so near him , he was afraid ; which may teach us , that no man ought to think himself fit for a familiar acquaintance with his great maker , such as to remove the reverential fear , that is due unto so high and supreme a majesty ; and yet we may believe , and find that his kingdom of grace is already come , and is amongst us now ; so that we may with humble hearts say as iacob did , surely the lord is in this place , and in our hearts too , when we are led by his holy spirit to study him ; and can fully consider , that though all our senses are naturally inclined to like , and covet varieties of all sorts , and that our busie fancies are as readily subservient to work the same way , and as eagerly do pursue the various desires of every appetite , though we every day find that all objects do by fruition soon decay , and cloy our highest desires that are not rooted in eternity . how fit is it then to consider this ? and how much better it will be to perswade our immortal souls to rob our perishing senses of their depending fancies , and imploy them on things above , as far as they can reach towards the glorious habitation of god ; where such objects are as immortal as our souls are , and where our variety of joys will increase by such fruitions as never fade , but will grow and multiply the more for gathering , so as to be ever filling our hearts with high delights , but yet never so full , but still to admit of more and more felicity as our desires rise , until we reach the fountain of eternal bliss , where our souls will be replenished with celestial joys , but never so to overflow as to be weary of them . and thus we may be as happy , as iacob was , if we can perswade our hearts to throw out satan , with all his disguised flattering troops , and entertain the holy ghost as chearfully as we have indulged our blind affections , that led us on towards our eternal ruine : and when we have thus discarded gods enemies as our own , we must approach his glorious majesty with fear and trembling , though we do adore , and worship him at the same time with comfort . lxix . if we did well consider of dying , and the joy our souls will have as they expire , when reconciled to god before that hour comes , it will be ample reeompence for our whole lives spent in his service , and 〈◊〉 worthy of our continual meditation , and devotion to prepare for so immense a mercy to penitent sinners ; such as will turn the terrours of the grave into a joyful assurance of a blessed resurrection to glory ; beyond which , no man can fancy a concern fitter for his thoughts to work on , and his utmost eudeavours to obtain of god ; who never rejects a sincere heart offer'd up to him in a daily sacrifice ; which the pious man never fails to do with delight ; and never misses of the consolation he seeks at his hour of death , and in his way to it . lxx . the true idea of holiness , is divine love ; which we may judge of , by entirely resigning our wills , to the will of god ; and the perfection of righteousness , is to live a divine life ; such as takes delight to abhor the crimes we have loved , and to press on in our devotions , until we obtain a full victory over all our carnal passions ; and by worthy receiving the holy sacrament , to fix and confirm our christianity , on the assurance we find by a lively faith , ( thus qualified ) to live ever ready for our call unto eternal bliss , which may be the next minute , and cannot be too often thought on by those who love god , and desire his love , on whose free mercy our eternity depends . lxxi . we may flatter our selves with a mistaken belief of holiness , which we have not , and we may abuse the world , with a disguised shew of holiness , which we know we have not ; but when death comes , such vizards vanish , and our hearts will be display'd in their true colours , to our selves and others . so that the best marks for regenerate men to know themselves by , is strictly to observe , if they love god with their whole hearts , with an universal delight therein ; that is , with thankful hearts to praise his holy name , to fear , obey , worship , and trust in him with such a lively faith , and clear affection , as to be ever ready to forsake all we have in this world , and chearfully to breath our souls into god's bosom , when he calls for them : and whoever shall obtain this treasure of grace to find these marks in himself , will have such a proportion of that joy , and that glory , as will encourage him to persevere in righteousness , until he arrives at god's eternal rest ; where such blessed souls desire to be , who do know no diversions so delightful here on earth , as a daily preparation for heaven . lxxii . to think , and try , are two small words of great consequence ; because that man who will not think , or dares not think what he has done , or what he is doing , or what he intends to do , is in a sad condition ; for he can neither confess his sins , nor repent , nor forsake , nor ever hope for a pardon for them , while he neither thinks , nor trys to learn to think of his eternity . he is past cure , without a miracle of mercy for his conversion ; which is seldom afforded to such stubborn hearts as will not think , nor ever try to think seriously of their salvation , before it be too late . lxxiii . no christian in his senses , will own to love god's creatures , better then we love him ; yet we do it , and see it not ; that is , not observe how often , and how long we lay god aside , to enjoy them ; for nothing can take us from god , but what we love better . and though there is no felicity to be compared to piety , nor any diversions so delightful as devotion , when we love god , and serve him with sincerity ; yet we mind it not enough , that mind it most ; too much , no man can . lxxiv . we are naturally apt to cozen our selves , with thinking we believe what we do not believe , and for want of due consideration of all our ways , we run on in such undiscernible errors , as must offend god , while we think we serve him best ; and this , by indulging many kinds of innocent diversions , until they become crimes . though we know that vain and idle thoughts , do often grow to foul suggestions , which pious men should therefore not admit of . lxxv . we are often misled , by thinking too much of what may be , and too little of what must be ; in providing too much for our uncertain hope of living from year to year , with too little regard ●o our assured death that must come ; as if our moments here , were of more value then our eternity in heaven ; though we do know that nothing in this world is worthy to entertain our immortal souls with true delight , but by making ready to go unto god with chearful hearts ; of which , few men do think enough , and none can think too much , because it is the greatest felicity that our piety can reach , and a sure mark that the holy ghost is working in us ; which no habitual sinner is capable of . lxxvi . no man can want a subject for meditation , nor have a more useful entertainment , than frequently , and seriously to consider , and examine his own life , by recollecting what mercies , what blessings , and deliverances he has had from god ; and to enquire of his own heart , how little obedience , gratitude , and love he has return'd ; what vows made in sickness , dangers , and in times of trouble , but never kept . and above all , to consider how often god has knocked at our hearts for entrance , and been denied , or delayed , to admit of some more pleasing guest ; or whenever permitted to enter , how coldly received , and slightly treated , until thrust out again , to make room for some darling sin , that must be welcomed . this , if fully considered , may bring us to a sense of our offences , and shame to think how unfit we are for our death-beds , and eternity to come , with the amazing terrors , to think how we can call on our so much offended god for mercy , which he could never prevail with us to accept of ; and what hope then , can such insolent contemners of god , have in their last day ? but on the contrary , this meditation will bring comfort to a regene●ate man , who has entertain'd christ in a chearful heart , with sincere integrity , to such a joyful trust in god's love , by his fixed faith , that no carnal affections can remove his transports for heaven ; the expectation whereof is delightful to him , above the terrors of death to lessen . lxxvii . the sum of all the great lessons we can learn , is to shew , that a faithful penitent sinner , who is become so regenerate as to forsake all his iniquities , and can perform an universal obedience to all god's laws , with such evangelical sincerity as to make a total resignation of himself , with all his interests , into god's hands , must be led by the spirit of god ; which will keep up his heart to heaven , in a constant concern for god's favour , where satan dares not appear to tempt , when he sees us so united unto christ ; and this will bring a penitent to endure his pilgrimage through all the storms of this world , and defend him from the glittering vanities also , so as to know no fear , nor joy , to interrupt his expectation of heaven , and the happy hour to breath out his soul into the bosom of god ; which holy ambition , will entertain his heart here , with more present happiness ▪ than all the worlds wealth can afford to a wilful habitual sinner . lxxviii . [ a prayer . ] lord , i beseech thee , let thy holy spirit direct my prayers in my approaches to thy throne of mercy , and there pray within me , that so guided , i may find grace from heaven , to support me in my passage out of this world , unto thy habitation of eternal bliss . and now wean me from longer wandering in the vain labyrinths , and glories here , by having ever in mind , that all the greatness , and various pleasures i have seen , and shared in , are vanished like a dream ; and thereby find , that nothing is so delightful to a regenerate reconciled sinner , as a retired habitation , free from the noise of worldly affairs , where by thy grace , peace of conscience may encourage me to be ever ready at thy call , o god! with a joyful heart , to make my last step into the glorious eternity i hope for , by the merits , and mediation of jesus christ. lxxix . when the holy ghost dwells in our hearts , we shall find new principles of a divine nature , producing there an universal victory over all our carnal appetites , and an universal obedience to all god's laws , with trust in his providence , and such faith in christ's merits , and intercession , as will assure us of all god's promises , as if now actually in our possession ; from whence will arise continual comforts , with hearty gratitude for such love and mercy to penitent sinners . and by this first resurrection from sin to grace , be assured of our second to glory ; so that to be thus sanctified by the holy ghost , we are united unto christ , brought home to god the father , as his adopted children , and do begin to enter on our everlasting happiness even in this world , by our continual meditations , and prayers , so to raise this holy flame as high as here we can reach , without presumption ; so to fix in our hearts the joyful practice of such a divine life , and divine love to god , as will produce divine joys here , and for ever in heaven ; which no carnal fruitions can attain . and thus we are led by the spirit of god , and do become the adopted sons of god. lxxx . if the most voluptuous sinners could discern the felicity of an holy life , what constant elevated joys , the peace of a quiet conscience brings to those who can wean their minds from the fading pleasur●s , and drudgeries of this world , to fix their hearts on things above , sinners would make hast to become regenerate . for if we consider right of eternity , we must know that our immortal souls , when freed from the slavish appetites of flesh and bloud , can have no transports like those immortal joys they find , when settled in their centre , god's bosom , from whence they came ; so that our souls can relish no felicity like the hope of heaven , nor be much concerned for any thing less then eternal bliss ; which though of our selves we cannot reach , yet if we give our hearts to god , we cannot miss it : but if in contempt of god , we live and die in endless sinning , we may justly fear that our eternity will be in scorching flames . we ought also to consider , though god has promised pardon unto penitent sinners , he has not promised one hour of life to repent in ; since therefore we can neither prevent death , nor foresee it , let us always expect it as at hand ; and prepare for our eternal glory in the presence of god , while we have time to do it . lxxxi . most men do say , and do believe they love god , and no doubt many good men do , more or less ; but all mankind ought to enquire into their own hearts , if they find not more joy in their idle diversions , then in god's company ; if they be not quickly weary of conversing with god , in meditation and prayers , hasting to return unto their diversions , which they love better then him ; and then consider the consequence of such contempts , and how much our selves do scorn a divided heart , where we love ; much more then , doth god despise those who prefer his creatures before himself . lxxxii . god knows our frailties , and doth allow us diversions , but they must be such as we may own in his sight , and see him in them , with grateful hearts for such refreshments , as humane nature does require , and such as we may glorifie his name in their fr●itions : and be sure not to flatter our selves into evil temptations , by our fair-fac'd diversions too much indulged , lest they sting us to death with smiles . lxxxiii . there is another kind of happy , and blessed diversions , free from sinful vanities , and fading glories of the world , which david so much delighted in , by his retirements to converse with god , as his souls chiefest joy ; and whoever seeks god with the like zeal , no doubt will find him , as david did , and be as fully happy as he was in god's esteem ; which is an ambition that does become good christians , as the best diversions we can have to raise our hearts to heaven . lxxxiv . men ought with great care to watch their diversions , for we are often betrayed into a neglect of god , even by innocent diversions , which by custom do insensibly engage our hearts to consent unto evil actions , when we design nothing that is ill . so that if we serve god as we ought , we shall delight to converse with him in our retirements , and account our holy meditations of heaven , to be our most pleasant diversions ; so to refresh our spirits , when tired with worldly affairs ; and we shall find that such celestial diversions , will be blessed with divine joys , that cannot be shaken by carnal appetites , nor by glistering vanities , when once fixed and ratified by god's reception of us into his list of adopted sons ; and then be so guided by his holy spirit , as to grow higher and higher in his favour , till we participate of his glory ; which inward assurance will be a more pleasant subject for our diversion , then all the wit , the wealth , the honours , and beauties of this world can entertain our hearts with . and when god dwells thus in the souls of men , it is the most ravishing diversion we can have , to see our selves live ready to enter into his eternal joy , at a minutes warning . lxxxv . when we approach god with sincere hearts , there can be no diversion more delightful then our souls union with him ; who knows all our wants , all our oppressions , and sees all our concerns whatever ; and is as ready to redress our grievances , and to bless our honest endeavours , as we can be to desire it ; which our pious diversions , above all other diversions the most delightful ; so that the best of idle diversions , ( though innocent ) is like warming frozen vipers in our breasts , until we give them strength to bite us to death . and if we do observe it , we shall find , that there is no real essential pleasure in any diversions , but in true devotion ; which the regenerate man finds to be true . lxxxvi . we have two very remarkable notions , fit for frequent consideration , to judge how our hearts stand towards god , and how we may discern his love to us : the first is , to observe if we have more joy in our retired devotions , then in the fruition , and conversation of his creatures ; in which we cannot be mistaken , if we diligently observe how his holy spirit works in us at those times . from whence arises the second consideration , to observe how our souls are elevated by his divine comforts descending on us in such devotions ; which is the best assurancc we can have , that we do love god above all his creatures , and doth also shew that he sees it , likes it , and rewards us for it , by his returns of grace , in giving a delightful perseverance in such sincerity to him ; which is the highest experiment that our frail natures can make , when we love god so well , as to c●nverse with him in our humble addresses , before all carnal selicities , and can rejoyce to go to him , when he calls for us . lxxxvii . after all that has , or can be said , the only way which god himself , hath in his holy gospel fixed on , for the exaltation of his glory , in the forgiveness of sins , is , that all sinners should come to him merely upon the account of grace in the bloud of christ ; and not to rest on , nor support our selves with general hopes of mercy , mixed with our endeavours , and obedience ; but to come up to the gospel rule by a fixed faith in christ , and make that way our all ▪ by giving glory to god therein as he hath appointed , lest we perish eternally ▪ for no man shall receive pardon and forgiveness of sins , but those who come unto god by the bloud of christ. and the sin against the holy ghost is only excepted from such forgiveness . lxxxviii . all the arguments we can hear , or read , or fancy to our selves , by conversing with god in holy meditations of heaven , and eternal bliss in his presence there , will not extinguish the natural affection between our souls and bodies , so far as to desire , or to be willing to have a separation by death ; without a miraculous addition of faith , and grace , to work beyond the reach of our nature : though we do believe that the time between our death , and our resurrection , is but a moment to eternity ; and though that moment should last an hundred thousand years , it will be as undiscernible for its duration , as while we sleep one minute . so that we must be satisfied in this mystery , without farther enquiry ; and pray to be contented in that point , to be as happy when we die , as god's departed saints are , until they and we arise together . and this is great comfort , to know that we shall be with them in death , if we do sincerely endeavour to live and die in god's favour , as they did : and so make ready to go , where we all pretend to desire to be , when we can stay no longer here . lxxxix . we must not entertain spiritual pride , nor welcom flattering enthusiasms in our devotions , nor attribute such holiness to our selves as is the immediate gift of god : but we may , nay we must joy , and rejoyce to find the holy ghost at work within our hearts , to perform our self-denials for us ; and to raise our souls to such a selicity here , in our love to god , and delight in his worship , as will give us a tast of our eternal bliss , when we shall see , and enjoy him as the angels in heaven do . xc . it is no wonder to see men very devout in a time of danger , sickness , or any other afflictions ; but when the evils are removed , does our gratitude for deliverance justifie our love to god by future obedience ? do we in health and prosperity , approach god with the same vigour in our prayers , as in our sickness ? for souls led by the spir●t of god , are alike devout in all changes ; and we being made whole , ought to thank god , and to sin no more , lest a wors● thing come unto us . xci . ovr greatest affair in this world , is to make ready to go out of it for ever ; because every moment may be our last here , and then how dismal an eternity are we hasting to ! if not reconciled unto god before we die : this is enough to perswade us to set our hearts on the love and service of god , who will never let their devout endeavours be lost , that seek how to please him , when with sincere affections , they prepare to come unto him. xcii . whoever finds that the power of divine love , with the expectation of heaven at this distance , doth create such joy in his regenerate heart , as doth bring him to delight in a divine life also , by his frequent conversation with god in humble sincere approaches ; he will soon grow to such a habit of holiness , as will raise his faith to foresee some beams of that coelestial light , which his soul shall shine in at the resurrection , as a reward of his inward dependance on god here : and if thus reconciled and led by the holy ghost , he shall also find this is a good antidote to prevent relapses into sin ; and thus armed with divine joy , he will be safe from carnal temptations , and will have his soul full of such heavenly comforts , as will sweeten all afflictions , and at last beget such holy courage , as will destroy the sting of death , by living ever ready to die ; for he that can love god above his creatures , will gladly part with them to go to him. xciii . let no man boast of his own righteousness , for no man has any , but what is given him from god ; yet let every man rejoyce , and be thankful for such grace as doth sanctifie , and enable his dust and ashes to become regenerate , and learn so to welcom the spirit of god in a chearful heart , that he may make it paradise where he is pleas'd to dwell : and then that man's natural corruptions will be refined , and his body consecrated into the temple of god ; and by this miracle of mercy , the most incarnate sinner may become an angel of light : but not by his own inherent righteousness , but by god's grace and mercy , with christ's righteousness imparted unto him. xciv . amongst all the great lessons we have learnt , holiness is most worthy of our study , to search our hearts if we can find there the gospel-marks of our election ; for when god invites us by his holy spirit to this sincere enquiry , he will direct us by his divine guiding light , to find , and to feel when we have found the treasure that we seek ; by the comforts that will still grow , until they fill our souls with such coelestial joy , that we cannot miss of , nor mistake what we search for , to assure our election ; for god will not be hid from such as he sees does seek him with their whole hearts , and that do hunger and thirst after holiness ; and when we do obtain grace to discern such marks of our spiritual filiation , we may in great humility rejoyce , and sing hallelujahs unto god with the angels in heaven , to shew the highest adoration our hearts can express , in gratitude for such mercy afforded unto men on earth . and by thus entertaining our selves within our selves , avoid temptations , and set our hearts above the power of all vain objects to divert us from the prime end , and felicity of our christian calling ; which is our resurrection from sin to grace , as the chief mark of god's favour to assure our reconciliation ; for grace accepted , and persevered in , is the infallible earnest of glory ; because christ has made the kingdom of grace here , all one with the kingdom of glory . which is much talked of by many that prepare not for it ; because most men in health do think themselves ready to die , and do not find they are not , until the bell tolls them to their graves ; hoping to jump from hell to heaven at once , but the ascent is high , steep , and very hard to climb . xcv . though the great art and mystery of self-denial , to subdue all carnal appetites , is the most difficult part of our christian calling ; yet the same holy spirit that invites us to it , will impower our hearty endeavours , by diligence and custom to gain so absolute a victory over our tyrant fancies , which before enslaved us , as will raise our souls by constant self-denials , to much greater spiritual delights even here on earth , which the regenerate man can only judge of . xcvi . [ a prayer . ] o lord prepare my heart to pray , and bless me with contrition , and repentance proportionable to my sins , that my love , and my obedience , may now be as great as my crimes , and my neglects have been ; who never thought on thee in all my ways , nor of my souls eternity till now , being led by thy holy spirit to pray for grace to set my heart continually on thee , my god ; that i may know no joy on earth , like my humble addresses unto thee , in my retirements ; by which i can only judge of my new love , and gratitude , for thus turning of me from mine iniquities , and by this miracle of mercy and grace , hast snatch'd me up from hell , into this heavenly prospect of thine eternal habitation of glory . lord let these divine transports in my approaches unto thee , wean me from the world , that the remnant of my days may be spent in preparing of my soul for thy summons to heaven , that the terrors of the grave may not divert my frail nature from coming with joy unto thee , my god , when thou art pleased to call . and i beseech thee , make this holy flame burn still brighter and brighter , when i draw near to pray , that my heart may melt with joy for this my reconciliation , and comfortable hope of eternal happiness in heaven ; and that i may be so strong with divine valour , as to welcom death , that only can conduct me thither . xcvii . when god delivers a penitent sinner from the slavery of satan , to rejoyce in the freedom and felicity of his service , it is to shew him a glimpse of heaven , to invite him thither . how great a crime will it then be , for such a man to turn reprobate again , after such mercy shewn ! xcviii . nothing does ruine more souls , then not frequently examining our own hearts strictly , how they stand towards god ; and with what sincere delight we serve him , in our devotions ; for the bright flaming zeal of a sincere sigh , will pierce heaven , when luke-warm words uttered aloud , can find no entrance , nor is at all regarded by almighty god , who allows us to knock hard at heaven gates for entrance , when our groaning hearts express our desires ; for he loves to be pressed with violence for his favours , to shew that we value what we pray for . xcix . endeavour above all things , while thy soul is in communion with god , to keep thy affection up to him , and strive not so much for long eloquent language , as to be heart-wounded , in thy petitions , for when thy devotion flags , thy prayer is done . we ought always to pray , as if we were that moment to die , which will keep our hearts intent on the great work we are about ; and he that in praying , can adorn his sorrow for past sins , with penitential tears , before he parts from god , will wash them off , with tears of joy , for that sorrow . c. there is nothing in our view more destructful to the souls of men , then the false opinion , that christianity does impose slavish laws upon us ; as if piety only consisted in heavy burthens , to be poor miserable dejected cyphers in the world , made up for sorrows , and sufferings , with self-denial vows against all humane natural fruitions , and felicities ; for most men being bred up in these mistaken prejudices , cannot easily be perswaded , that the true christian gospel rules for a spiritual life , does exceed those carnal appetites we so much struggle for , and the regenerate man as much despises ; in comparison of his souls continual feasting on the expectation of heaven , whose firm belief of his eternal joy , as an adopted son of god , is a felicity above all the fading enjoyments this world can afford the most ambitious , luxurious person , who has all that his heart can wish that way . so that no man can have a more chearful soul , then he whose faith in christ , and trust in god , makes participate of all the lawful pleasures this world affords ; and when piously used , is a delight far above what the wicked can pretend to , when the terrors of an evil conscience must imbitter his fruitions . and this no man can so well judge of , as a converted sinner , become regenerate , who has tasted , and forsaken the most voluptuous pleasures this world has , for the present joys his soul finds by faith in his eternal bliss ; which shews that a good christian lives more pleasantly in this world , then a vitious man can do . ci. when christ has wrought his great miracle of conversion in the hearts of the most obdurate sinners , those near lost men , by his grace becoming truly regenerate ; such evangelical sincerity will grow in their hearts towards god , as to take more pleasure in his service , then all their past carnal fruitions did afford them : so that whoever is enriched with this grace , will find divine comforts in their retirements to be alone with god , such as will beget heavenly raptures , and preserve their hearts the whole day after from satanical assaults ; and by the custom of such early morning exercise , will in time beget an habitual delight to begin the day with god , and never forget those high ejaculations , until they meet the lord again , to renew and confirm their commerce for heaven . but it is no wonder , that men generally great sinners , are so hard to be converted , because they cannot set a true value on what they understand not ; but most wretched those , who have been thus enlightned , and for some moments rais'd to heaven ; yet are so frail by nature , and by custom prone to evil , as to forsake these seraphick joys , and return to fordid earthly fruitions , rather then continue in the assured everlasting joys of heaven ; by persevering in that righteousness , which they have tasted , and like not . cii . though david did commit some great faults , he was a man after god's own heart after that , and one of the best patterns in holy writ , fit for us to imitate ; for his love , and gratitude to god , who by custom grew to such a pious friendship with his great maker , that much of his life was spent with god alone in his retirements , with whom he consulted all his affairs , made all his complaints to , and humbly begged whatever his needs were , with such a familiar trust in god , as his only support , and only delight : so that if we now consider david's great affairs , as a king , full of troubles , ever in wars , though glorious by his atchievements , yet in frequent dangers , vexed by a stubborn people hard to govern , besides the disorders of his own family ; so that we may think he omitted no opportunity to be with god ; that hath left so many psalms full of such high divine raptures , extant , to manifest his great piety ; that it is a wonder he could get so much time for so many prayers , praises , and contemplations . by which we may learn , that in what calling so ever god has set us , and what troubles so ever he appoints for us , we may find time to converse with god by day , and night . so that if we repent , confess , and forsake our sins , with hearts as servent towards god , as david did , no doubt we shall be as well received , though neither kings , nor prophets . we may also call to mind , that david , as the least considerable person of his family , had the lowest imployment , to keep his fathers sheep ; yet his heart was then set high on god , or he might have been devoured by that lion , or that bear he slew , if god had not been with him . and we may also think , that he was better acquainted with god at his flock , then saul was on his throne ; else he had not escaped saul's surious malice , and so soon ascended that throne . by which we may see , that the greatest king , and meanest man , may learn of david , to love , serve , honour , worship , and trust in god , with such a delight , as will grow to a friendship with his creator , and raise his soul up unto heaven , whatsoever his imployment on earth is ; and those hours , and years of our life , which we trifle away , as a burthen to be rid of , not knowing how to spend idly enough , we may imploy as david did , and never be alone , when most alone . thus we may enjoy a happy , and blessed security on earth ; and have a true courage above all such accidents as make ill men tremble . and thus a pio●● man enjoys a present communion with god , and christ , by a lively faith , to such a degree , as doth assure his soul of eternal bliss in heaven ; and when satan finds us always in such company , he will have small hopes to get an audience for his addresses to destroy us . so that if we can live thus like david , we may hope to die in god's favour like him ; and as chearfully resign our souls into god's hands , who loves us more then we can love him ; and though we cannot reach david's highest perfections , as an inspired prophet , we may like him , give continual thanks to god for all we have , and sing praise , honour , and glory to his holy name , whose mercy endureth for ever . ciii . did men watch the deceitfulness of sin , and would heartily check the first appearance of evil thoughts , with the remembrance that our all-seeing god is ever present , to observe if we do fight , or do invite our long known enemies , to their accustomed conquest of us ; such precautions would make us either fear to offend , or joy to please our god , and would soon teach our careless hearts , how to subdue those tyrant appetites a far off , which so often do enslave us , when permitted to approach at a nearer distance ; who do hold such a natural intelligence within , that if we but admit a parley to treat with those subtle enemies , they will with fair pretences lead us on , until they undermine our souls , and blow us up , before we can discern the danger we are in ▪ and when once entred at such a breach , 't is then too late to grapple with a foe that is in possession of a fort without resistance gained . yet this sad truth by long experience taught , is seldom learnt , because we too much love those glistering fetters , and consent to put them on before they be imposed ; and then fear to be too soon freed from such a pleasant bondage , vainly thinking we can at our own pleasure shake such shackles off , and be at liberty , until surprized by some unlook'd-for doom , from whence is no redemption . civ . a frequent examination of our hearts , is of use to keep men close up to godliness , and some rules are very necessary to examine our hearts by , to know when we walk aright , as well to check remissness ▪ as to cherish those divine motions which do raise hearts up to heaven , and may keep them there , when so raised ; which is a great assurance for flesh and bloud when converts ; and will beget a joyful hope of being received into god's bosom , when become so regenerate as to find a sincere delight to dwell there ; which is a great degree of blessedness , and a good assurance that we shall be so for ever in the next world. what labour then , or what time spent can be too much , to obtain grace to become so universally cleansed from sin , and universally obedient to gods commands , as will produce a total resignation of our selves , and all our interests into gods hands , and keep our hearts close up to heaven , until we arrive there ? for when god is the prime object of our souls desire , we shall take all opportunities to retire from the world , to converse with god in humble addresses for our eternal h●bitation with him in glory . but if this duty of meditation be used as a servile drudgery , to avoid a rod held over us ; we are not right at heart , and far from being regenerate , far from loving god , if we take no delight in being with him ; for though humane nature cannot reach to angelical holiness , yet evangelical sincerity may be acquired by the divine assistance , if rightly sought ! and then , as many as are led by the spirit of god , are become the sons of god ; beyond which , no man can wish , nor think ; and when this state of bliss is obtained , with what diligence ought we to keep it up to the highest pitch of love and gratitude that our fancy , and our faith can reach ; for by such emanations from the holy ghost ▪ we may judge of gods love to us , and thereby guess what immense glory we shall have in heaven . and thus we may daily feast our souls with angels food , if we can conve●se with god aright : so that to be regenerate , multiplies our joys here , and assures our happiness in heaven ; and though no man can of himself attain to this state of grace , without the divine assistance ; it is never denied , if sincerely begged ; nor was ●ver given in vain to deceive any man , in the point of being regenerate . cv . we have no better way to express our love and gratitude to god , for all his mercies and blessings , then by our self-denyals : for , our obedience to his laws is duty , and no virtue to forbear a sin that we take no delight in ; but to crucifie a beloved darling lust , rather then offend god by it ; that is self-denyal : and unto whomsoever god gives grace to do so , he gives a joyful satisfaction to his soul for so great a victory , as lays a firm foundation to raise his thoughts to heaven on : and is a good argument to shew that he fears gods threats , and trusts in his promises , as the greatest testimony of an active faith so much required ; and when all this is done , our christian warfare is not done ; for when carnal sins do cease , and our appetites are overcome by grace , satan still pursues , in hope to frustrate the felicity of our conversion , by disturbing our piety with spiritual pride , or some enthusiasms , to reduce us into his power again . so that when we are best , we must watch and pray most , for supplies of grace to enable us to fight on , lest we end worse then we begun . the sum of all that can be taught , is to bring men to godliness and honesty ; which is the perfection of christianity . cvi. it is said in scripture , that without holiness , no man shall see the lord ; by which we may observe , that gods injunctions are designed for mans greatest happiness ; because holiness is certainly our only true felicity in this world ; and cannot be less in the next . for if by righteousness and faith , we may see a glimpse of gods glory here ; we shall see him in fulness of glory at the resurrection ; and enjoy him too on christs account . cvii . no man did ever seek god with a sincere heart , that missed to ●ind him ; god loves to be so sought , and to be so found , as we shall be sure we have found him by our delight in him : all which is the work of the holy ghost within us , to our great comfort here , always to enjoy god , if our delight be set on him ! above all earthly fruitions . and thus we may find god , and enjoy him as well in courts of princes , as in a wilderness , if we prefer nothing before the finding of him ; and so the greatest courtiers may live like saints on earth , and be saints in heaven when they die . cviii . 't is not amiss for a righteous man sometimes to fancy himself on h●s death-b●d , with his friends bewailing his depar●ure from them ; while he pities their mistake , who pities him , that is going to see the face of god , in the face of death ; and to meet christ , who with open arms comes to receive his soul into his eternal rest ; such meditatations will raise our hearts to endeavour to die so , and will bring us great consolation while we live so , in gods favour , that our faith fail not at the last gasp . cix . there is no felicity like piety , no peace , no security , no conversation , no diversions can come into competition with a divine life , and divine love to god ; so to fix our interest in this world , and the next ; for we shall fall as we live , and shall rise to everlasting judgment as we fall ; for though christ came into the world to call , and to enable the greatest of sinners to become capable of this felicity here , and salvation after ; we must repent and forsake our iniquities , or can have no part in him . cx . we cannot make too strict ▪ a covenant with our eyes and hearts to wa●ch the deceitfulness of sin ; and observe how every look , and every thought , is naturally apt insensibly to convert innocent intentions , into evil ; before we discern the subtle enemy undermining of our souls , with the fair appearances of harmless diversions , if too much indulged until they become destroying snares . cxi . god often treats his professed lovers , as we do one another , when we find that a professed friend has some concealed jewel that he prizes above his professions , though he offer up all the rest which we desire not , we reject his complement , and still desire to have that reserved beloved jewel which he values above our favours . and so god rejects all our complemental services , until our reserved darling lust be offered up to him , as the jewel we most prize , and the only sacrifice he will accept ; then in return , of our whole hearts , he will give himself to us for ever . cxii . let him that thinks he stands most fixed in heaven , take heed lest he fall ; and remember that david ▪ and solomon , ( both of them gods favorites ) could not stand longer then by his grace supported ; nor were our saviours beloved disciples , all free from stumbling , by which , and many more examples , we are taught not to presume on our own righteousness ; but to look on our frailties as inherent to us , lest dust and ashes should presume on our own performances , without continual addresses to god for such supplies as we do every moment need . and we may also think that god permits some good men to some relapses , to awaken , and quicken them to the frequent duty of his worship , so to own him , that no man may hope to serve him as he ought , without him . for satan is most busie and ambitious to reduce a convert out of christs flock , to become his slave again ; rather then to continue his celestial freedom ; such a victory he accounts his master-piece , so to subdue careless men , who too much trust unto their own integrity , and take no heed how they stand , lest they fall . cxiii . we cannot pray too often , because frequent sincere prayers do bring down blessings from heaven ; but when we mak● negligent addresses , they shew such a disrespect , that the glorious majesty we approach , turns from us , in contempt of such careless petitions . for when we are excited to divine worship by the holy ghost , god looks for such intention of spirit , with vigour in our devotion , that shews how much we value what we pray for ; he admits of our frequent zeal at all times , though he sees our unworthiness , and never fails to cherish an humble contrite spirit , when he rejects a presumptuous babbler . so that when we approach to pray , our first petition should be , for grace to prevent all diversions from satan , and our selves , who where his publick temptations fail , is ever busie to disturb our devotions with frivolous or foul suggestions . cxiv . how can we think that god doth believe the frequent professions we make , that we love him above all things , when we forsake him so often for trivial , and vain fruitions ? for though no man is free from such frailties , as we ought to watch , and pray for amendment of by grace from above ! for to be absolutely perfect , is impossible , because our nature will not admit of such angelical perfection ; yet no man ought to question his sincerity , because he cannot do , that which is impossible for men to do . cxv . we spend much of our time in laying foundations for happiness on earth ; when our happiness is , that we have none here , but what we can raise from our hopes to find in heaven ; which we are seldom inclined to think on , but when we find we are not so well provided for here , as we hope to be there . cxvi . all men know that every moment of our lives , every step we make , does advance us towards the grave ; but we do not seriously enough consider of this our greatest concern , while we march on with merry hearts towards our eternal habitation of rest , and happiness in heaven ; ( as we think ) but in our careless journey thither , do entertain our souls with such worthless vanities , or such known wickedness , for our diversions ; that we do often mistake the way , if not quite lose it , and so arrive at a dismal habitation of woe , before we see whither we are going . cxvii . we cannot love , or fear god too much , we cannot thank him , or trust in him too much , nor think of him too often , from whom we have all that we enjoy , and on whose free mercy our eternal doom depends ; and this moment may be that doom to every one of us . so then he is the most happy man in this world , that lives ever the most ready to die ; with a sincere desire to be with god ; which is a sure mark of his reconciliation , and adoption ; to love god thus , and to be thus beloved of him , will bring us to delight in god above all his creatures , which is the highest felicity our p●ety can aim at . cxviii . [ a prayer . ] lord enrich all hearts with divine love , that desire it , and inflame their souls with such desires towards thee , as to live righteously , and to value such enlightning comforts as flow from those transports thou doest afford unto reconciled sinners , become regenerate ; so to encourage them to inform , and reclaim such as go astray , by seeing the vast delights that do attend thine adopted sons , in their way to heaven ; and by that bright light from above , to judge of thy celestial joys prepared for them there . cxix . not to think at all , is impossible , and to think too much of what we ought not to think of , is too natural to us ; but to think of the everlasting torments in hell , comparatively with our pe●ty short pains here , will fright us into some care not to offend god so , as to send us thither : pu● to think of the ioys of heaven as we ought , and by our faith in christ to bring us thither ; with our love to god , our christian charity , our purity of heart , and our humility to god and man ; which is the divine lovers part , who is ever thinking on his eternal bliss , and how to please god most , so to prepare for heaven , which he sees every moment is at hand ; and the joyful expectation of that happy hour , is his souls continual consolation ; as those will find , who do sincerely labour for it . cxx . it is one of the devils chief arts , to cheat men into a belief that it is a melancholly thing to be religious ; but a man truly regenerate , will need no other arguments to convince the contrary , then what he finds in his own heart of delight , when the holy ghost has taken possession there ; and when his retirements with god , will furnish him so fully with his loving kindness , and those enlightning gifts , those beatifying graces , and refreshing comforts , those divine manifestations of his presence , creating such a ioy , with such peace of conscience , that no carnal appetites , nor all the malice of men and devils , can remove him from his firm station of bliss , which he participa●es of in this prospect of heaven only . but no man can believe this , nor guess at the felicity of a pious life , until he do obtain grace to become regenerate . cxxi . whoever considers that his day of death , is his day of judgment , for his eternal being ; will find that his time yet to live , is little enough to ask god pardon for the time he has mispent ; whoever doth closely and seriously set to this great work of conversion , will find that his sighs and tears , will produce more joy in his latter-days , then re-acting his former crimes would be , when the two eternities are put into the scales . cxxii . let us not please our selves with presumptuous thoughts , that we are the temples of the holy ghost , till we have examined our hearts strictly , to find if we are free from all habitual sins , in thought , word , and deed ; for god will not dwell in a polluted temple : we must next examine what proportion of divine ioy , the holy spirit ●ills our new hearts with , to confirm , and sanctify our souls , in the love , and service of god , thus dwelling in us ; and then observe , what a new kind of entertainment it is , to delight in god , with the peace of a quiet conscience ; which by frequent meditations , will hold us up above the reach of any storms , that satan can raise , or the malice of men can contrive against us ; and then we are to fix all this happiness , by worthy receiving of the holy sacrament , so as christ may be born within us , and be so vnited unto us , as to confirm our spiritual filiation : thus qualified , we may look on our selves as temples of the holy ghost ; in all humility rejoycing to be so blessed , when we are so . cxxiii . we ought to enter cavea●s in ●ur hearts , against the approaches of such sorts of temptations as we fear most , and on all occasions , to search the register of our vows made to god ; to see if we do not stand pre-ingaged to him , to resist the temptation then assaulting us ; and if so , how unworthy shall we be so to break our word with god , upon record ; and how dangerous to provoke his anger by such a contempt ; thus we may destroy many designs from satan , and our selves oftentimes the worse devil of the two . cxxiv . we are too often abused by flattering diversions , as if holy meditations were not more pleasant , and more durable , then vain delights ; which rob us of our real essential joys , for shadows of pleasures , that ever abuse us . cxxv . we ought often to consider of how little value all is , that we have on earth , which we must for ever depart from when we die ; and should therefore set our selves to secure a blessed eternity where we go ; and which god invites us to , on the easie terms of repenting our past sins ; and forsaking those crimes , which we have been so often cloyed with . cxxvi . let thy spiritual resurrection from sin , ( which is gods works within thee ) assure thy reconciliation , and confirm thy election , so as to fill thy heart with bright flames of a sincere evangelical devotion , that thou mayest live and serve god chearfully , until thy time comes to die ; and then with a holy valour pass through the grave with a lively faith to participate of his glory , at the resurrection ; for by a ready submission , thou wilt conquer that great tyrant death , by a foresight of those celestial joys , that raise thy soul to know thou shalt be with god , the moment that thou diest . cxxvii . we ought to pray continually for the holy ghost to dwell in us ; to inform and enable us to do our duty in all things , with the spirit of faith ; which will improve our zeal , and to contemn this worlds glories , and will fill our hearts with higher thoughts for a joyful expectation of a crown in heaven , prepared for those who value it . cxxviii . we should always have in mind when the spirit and the flesh contest within us ; that our will is the judge between those two solicitors , and that god leaves the option of our eternal bliss , or eternal woe to us ; that is , whether we will become spiritual disciples , or carnal sinners ; for no temptations can make us guilty , unless we consent to sin . cxxix . the greatest argument against despair , and for a pious life , is very short : that if we do repent , and forsake our sins ▪ with a sincere universal obedience for the future ; we shall be as certain to partake of gods promised mercies , as if we had never gone on in those former sins ; though great and frequently repeated , which is great comfort unto all such as hope to go to heaven . cxxx . the generality of mankind , do spend most part of their lives , on the delightful acquisition of wealth , honour , learning , or the like ; and are but unskilful merchants , that purchase rich jewe●s , with more hazards , and at higher rates , then their intrinsick value will afford them to be gainers by , when obtained . and for which , we pay most part of our precious time , that is the only treasure we have ; and of much more worth , then all we can purchase in this world , by the profuse expence of that time , on such glistering tri●les as must perish with us , if not before us ; when a tenth part of our mis-spent time , would procure eternal wealth , ho●our and ioy beyond expression for our immortal souls , if we would devoutly traffick for heaven ▪ but we are naturally inclined to set our hearts on present fruitions , more then a hundred times their value in reversion ; because heaven is , or may be far off , and we have time enough to think of that , when we have nothing else to do ; though this minute we may be called to our eternal doom ; and too late find the difference between a reprobate , and a regenerate life . cxxxi . a man truly regenerate , will not admit of the least contest from carnal appetites , his heart being so fixed on heavenly joys , that he detests all approaches to divert him , as below the pleasure he has in his conversation with god in private ; who he believes will assuredly bring him to heaven , if he prefer his service , before the fading bubbles of this world. cxxxii . of all the blessings that god bestows on men , there is none greater then the peace of conscience , which a pious man finds when he is dying with great comfort ; and which ought to invite all men to live divine lives , with assurance that god sees our sincerity , and gives sufficient grace accordingly , at the hour of death . cxxxiii . a great reprobate , ( by the grace of god ) become regenerate , can experimentally judge how much the felicity of piety doth exceed his former epicurisms : men in this world , without putting eternity into the scales , against moments ; and observes that the continual tranquility of a quiet conscience is much more pleasant , then all his past unlawful fruitions , attended with such terrors as a guilty soul is loaded with . cxxxiv . every pious man that has forsaken his sins , for fear to offend god , who he pretends to love also ; does begin well : and when god sees his sincerity to obey him in all things , he will not let him rest there , but adds faith and grace till his heart longs for a nearer communion with christ in heaven ; and by a daily custom of such elevated meditations , god will bring this pious man to despise this world , and to overcome the terrors of the grave , by his expec●ation of heaven , where his soul longs to be . cxxxv . we must not desire to die , to be rid of affliction here ; but if we can obtain grace for so divine a love to god , as to be glad to go to him , when he calls for us ; that will be enough , and such holy courage at the hour of death , will bring great joy to our expiring souls . cxxxvi . the souls of righteous men , are said to be with god the moment they expire ; but to what degree of bliss they are admitted before the resurrection , is not revealed unto men ; but it is enough for us to believe that god takes care of those souls that served , and trusted in him , as well as for his departed saints ; we need to desire no more then to be with them . cxxxvii . the design of reading the scriptures , preaching , praying , and fasting , is to bring us to lead such pious lives , as may shew our faith and love to god ; and so to divert our hearts from worldly vanities , by constant meditations on the ioys of heaven , to invite us thither : and also encourage our timerous souls with grace from above , to contemn the grave , where they shall not rest one moment . which if well considered , our holy resolutions would scorn to fear , and shrink back from the last step we must make , to take possession of the crown we seem to labour for , which will shew that we have but cold desires to be with god. cxxxviii . no regenerate man can be mistaken in gods service , who sets his h●art sincerely to that work● for god who sees our hear●s throughout , will not lose such a votarr● but will sanctify his zeal , and make h●m see that an humble contri●e heart , is the sac●ifice he likes ; and will shew by his 〈◊〉 of comfort , and consolation to such a man , that his soul will be transported with raptures of joy , in his divine contemplations ; when he finds such inward assurance of god● favor , that he cannot doubt of his reconciliation , when thus enriched with grace , and thus led by the holy ghost , his devout heart will rise higher , with bright flames of love , aspiring to get into christs bosom . cxxxix . we should in our meditations , often reflect on the unquiet , and uncertain wealth and honours of this world , and how unworthy such fleeting fruitions are , to be preferred before eternal felicities ; that so we may not set our hearts , and spend our time on such vain acquisitions , when immortal happiness will be had on easier , and more certain terms , and we surely become the sons of god. cxl . the greatest business of our lives is to learn to die with holy courage , and not to start from the grave , nor repine at such means and methods , as our kind god appoints , to make us willing to come to him , and by such gentle corrections , to withdraw us from the world , that our hearts may be always working up towards his throne of mercy ; where christ has purchased places for converted sinners , amongst the angels , and has appointed his holy spirit to invite , and conduct us thither , by his inward comforts which grow from the gospel-promises , ( and is the christian faith ) that repented sins forsaken , shall not be charged on us in this world , nor the next , which is the foundation of divine valour in a dying convert . cxli . the generality of mankind , are naturally inclined to love those who love them , and to judge of friendship and hatred , by the assisting or crossing our designs in this world ; and the universal object herein , is death : so then we are to consider the real effects of this great monarchs power , that controuls the world , and see whether he be a more general friend , or enemy to mankind : for as he cuts down some in their first buds , others in the prime blossoms of their youth , and surprizes many of ripe● years , by hurrying them into unexpected destruction , from such wealth , and honours , as their carnal hearts were most delighted with ; yet the same death , is kind to the most of men , who are oppressed with various sorts of agonies , both of mind and body , beyond the cure of the best remedies , until by death released from all degrees of maladies , and miseries . now if all this be well considered , we may bring our selves to such an acquaintance with this mighty monarch death , by a daily conversation , and preparation for our submission to his unresistable command , so as to rejoyce when we are freed from future evils , and by death conducted to our eternal rest. and the same moment that our souls expire , we shall conquer him , who conquers all the world ; and for ever triumph over his victories over us . so that 't is our weak faith , and frail nature , that makes death seem so terrible an enemy unto unrighteous men only . cxlii . the true joy of a good soul in this world , is the very joy in heaven , only there 't is superinvested with glory , which a righteous man enjoys that moment he dies , without any stop by the way . cxliii . there is nothing more worthy of our continual thoughts , our utmost endeavours , and hearty prayers , then to obtain the blessedness to become regenerate : for when the holy ghost sanctifies the heart of such a man , with the comfortable marks of his reconciliation , and adoption , that man will soon find the continual feast of a good conscience while he lives , to be more pleasant then all other things which this world affords ; and at his hour of death ▪ the felieity of his adoption will fill his soul with holy valour , and accompany him to his everlasting glory . which joy no mortal fancy can conceive , and is the highest works of our strongest faith to think on , and to prepare for . cxliv . he that can upon examination , find such comfort in his soul , as to be ever ready and willing to appear at the day of judgment , must be enlightned and guided by the holy ghost , and sanctified by a spiritual resurrection from sin to grace , and from all worldly temptations ; so as his chief delight , will be in a divine conversation with god , by frequent approaches , for the continuance of such mercies as have so raised him from the terrors of hell , unto the joys of heaven . cxlv . the truly pious man , is always blowing up his smoaking flax , to flaming love , for those daily mercies and blessings he receives from god ; so to teach others the felicity he finds therein , to invite them to heaven . cxlvi . to hear , to read , to w●ite and meditate , and to pray often , are the means to understand our duty unto god , as also to ●ix our faith : but if we do not live and practise accordingly , our great knowledge will aggravate our crimes , and provoke god's anger against us , for slighting those divine instructions , which the holy ghost inspires us with , and for which god expects an account from us . cxlvii . he that can make a total resignation of himself , with all his interests , into god's hands , has made a great advance towards heaven , and may trust in god ; so the foundation of his trust , be laid deep in a fixed heart , on a spiritual resurrection , universally cleansed from all known sins , and so reconciled , that god will accept of the trust : but we are too apt to mistake such resignations , and to flatter our selves with peace of conscience on that account , without a due examination , whether all our actions and affections , do justifie such a resignation as we offer up to god ; without which , it is a great presumption to pretend to trust in god. cxlviii . to be regenerate , does include all blessedness that we are capable of in this world , with a joyful prospect into those eternal felicities we shall have in heaven ; and is a sure testimony of our reconciliation . cxlix . there is nothing more clear , then that holiness is the foundation of true happiness , even in this world , and cannot be doubted in the next ; for whoever lives a divine life , will have his heart full of divine love to god , and then will soon find the felicity of piety , to be so much more pleasant then all other diversions , that he will take all the opportunities he can , both day and night to approach god in holy meditations , and humble prayers , as the most delightful entertainment his soul is capable of on this side heaven ; and will find god's favour confirmed to him , by grace sufficient to support his contented heart through all the storms this world can raise , and fill him with joyful thoughts of his salvation at the hour of death , which is our highest aim , by the perfection of piety to obtain . cl. [ a prayer . ] lord give us grace to discern the bottom of our own hearts , that we be not deceived by too slight a search for divine love there ; nor flatter our selves with hopes of being favourites in heaven , while we prefer thy creatures before thee , and see it not . lord guide us by thy divine light , and make us see that true devotion is the most satisfying diversion we can have ; and will enrich our hearts with desires to be with thee in paradise , and will create courage to pass chearfully through the grave , so to ●ustifie our faith , by our last step out of this world , into a glorious eternity with thee our god. cli . if we consider how many times we have stumbled , in our christian course , and how many times fallen , and by what small rubs been overthrown , we should take more care to stumble no more at such straws ; but pray for grace to enable us to run over all mountainous temptations , if they cross our way to heaven ; and when god sees a vigorous sincerity to serve , love ▪ and trust in him , he is then ready to support us through the whole course of our lives ; which no man can doubt of , that observes how god admits of our many risings , after so many great and wilful falls as most men make ; and yet he still invites us to repair past evils , by running out our new course better , with a due prospect to our last step into the grave , from whence we must arise to claim the crown we run for . and this will raise all devout hearts , to the brightest flame of faith , and love , that men are capable of , when we consider that every moment of our life , may be that last step , by which we must gain , or lose the crown we run for . clii. because angelical obedience is a perfection of holiness above the capacity of humane nature , god does make allowance for sincerity in performance of duties ; b●t himself holds the scales , to see that our sincerity be full weight , according to the grains he allows us . and the holy ghost within us , has a continual treasury , where those grains are so reposited , as to be ever ready to supply our sincerity , and to turn the scales for our advantage , according to every mans utmost endeavours , which will never be rejected for want of weight . cliii . let no man despair of the forgiveness of his sins , if he do confess them to god , and do turn from them to him with sincere contrition , and repentance , devoutly practised for the future , in obedience , love , and faith , trusting in gods mercy and grace , with our reliance on christs righteousness imparted unto us ; on which assurance , we may live with comfort , and die with joy . and whoever doth entertain himself with such frequent meditations , will find them to be the most delightful diversions he can have , to consider that though we may fail in our best endeavours , gods mercy and christs righteousness can never fail , can never be exhausted on our sins , by supporting sincere penitents , until brought unto heaven ; so that in this high expectation of future eternal bliss , we ought to be contented with our lots on earth , whatever they be ; trusting in gods free mercy , and christs merits , without despairing of our salvation , if we can repent past crimes , and forsake them for the future : but if we have not a resurrection from sin in this world , we shall have no resurrection to glory in the next world. cliv. piety and faith , include all christianity ; but we often mistake praying , preaching , and godly talk , for piety , which are but steps towards it ; for we are obliged to do righteousness , or else we are not of god : and so it is with those who think their faith sufficient , that can ( parrot-like ) repeat their creed ; when 't is our active faith that is required , to do what the gospel teaches . so that if a due regard to faith , and piety be settled in our hearts , we should find more time for meditations on those great concerns , whatever our callings , or imployments be ; for our bodies cannot be so engag'd to labour , or in any courtcrouds so imploy'd , but our souls may be raised up to god in ●ervent ejaculations , without any tongue-noise , or facediscovery , to inform god , who knows our hearts better then our selves do . so that by faith , and piety , we may converse with god here , and begin our eternal happiness on earth . clv . it is a wonder to see that all mankind should be loth to leave this world , where so few are truly happy , or that think themselves so , ( as to be contented : ) the weak old sick man , would live on in pains ; the strong and healthy youth , the rich , the poor , the great in titles and commands , the mighty princes , and their slaves , all of all sorts are subject to repine , to envy , and to malice , revenge , and avarice , to ambition , or some other discontent that robs their hearts of peace ; and yet all desire to live on : though our days , if justly divided ! we should find three parts of four , allotted unto cares , fears , troubles , and sorrows ; and the remaining part , entertained with shadows of delight , to mock our senses , rather then such real pleasures as can affect our souls ; and yet no time , no arguments , no examples , nor our own daily experience , can divert our fr●il natures from this infelicity , which was created with us , by a mighty providence , to shew that our time of sojourning here , must not afford any thing of value to divert our hearts from aiming at our eternal habitation of rest ; where we are to expect more felicity , then we now know how to wish for . but this the regenerate man can only understand , who knows the felicity of piety , and finds there is no security on earth , but in loving , fearing , and serving god , which assures him of a place in heaven , and gives him a comfortable passage thither . clvi . if men did consider their christian calling , and the miraculous plantation of the gospel of christ , by twelve illiterate men , who were taught by the spirit of god , for the conversion of the then heathen world ; we should now have more active faith , then generally appears by the lives of men ; for though we are not called to a severe bloudy martyrdom , as in the primitive age , to justifie our faith by torments unto death : but by the great mercy of god , our required martyrdom is now so gentle , in comparison of their sufferings , that we are only called to obedience , and faith ; only to own what those blessed martyrs died for . so that if we prefer gods glory and his service , before our own carnal appetites , we shall resist all temptations to lust , and vanities , which offend god , and destroy our present felicity also . when this easie happy martyrdom of sin , is only required of us , to repent past crimes , and forbear to repeat them ; we shall receive in lieu thereof , gods favour here , and eternal joy in heaven . clvii . a frequent consideration of our state towards god , shews us the best prospect towards heaven , and doth teach us the way thither ; and begets holy desires on the expectat●on of our future joys ; and such consideration also , gives us the prospect of those everlasting flames that attend us in hell , if we run on in sinning ; and will terrifie our hearts with the expectation of future torments , if we neither value gods promises , nor fear his threats : so that nothing can be more concern to mankind , then frequent and serious consideration , of all we say , do , and ●●●nk . clviii . to fear to die , is a contradiction to our faith , and all the zeal we profess to god , when we fear to be with him in glory ; and by which , we undervalue christs purchase of a place in heaven for us , by preferring our abode here , before eternal happiness with him , which we can n●ver ob●ain but by dying . clix. no considerate man can pretend to fear god , and do what he is sure will offend him ; nor can he think that he loves god , when by committing wilful known sins , he contemns his laws ; nor can he believe that he has any argument to trust in god , who does neither love , fear , nor serve him as he ought ; nor can pretend to any parcel of divine gra●e , or comfort in death , if he live and die in his habitual course of sinning . clx . why do christians fear to die , but because we do not live after christian principles ; which neglect , begets infidelity , and makes us doubt to go unto christ , else we could not fear to be with him , who sits at gods right hand in heaven ; and where we may participate of his eternal glory , if we live after his gospel rules here ; by which we shall scorn the terrors of death , and make our days on earth also as happy , as long . but if we go on in voluptuous iniquities , pamper'd up for the day of slaughter , 't will be no wonder that we tremble at our dissolution , and the approach of the terrible day of judgment . but if we live ready to die , and fit to step into eternity ; the grave will prove easier , then a long life , if compared with the short pleasures of our best worldly en●oyments , that keep our hearts from heaven . clxi : frequent consideration of our eternity , does beget a due examination of our hearts , whether god be there , to direct and support us in our way to heaven ; or if satan governs , what a dismal eternity we are hasting to ; so that to have god always in our sight , by a frequent examination of our hearts , we may check the first appearance of evil , with the thought of eternal condemnation ; but if goodness inhabit here , then to cherish such thoughts , as will blow the holy fire into flaming zeal , and declare an interest in christ : and by a daily custom thus to retire and consider of our salvation , will ●ill our hearts with such a pleasing habit of holiness , as will bring god home to us , who will not permit a wicked thought where he is pleased to dwell . clxii . if we did duly consider that our transparent hearts , do shew our most secret thoughts to god , we should not so often provoke him to anger , by putting our evil thoughts into action ; this would be of great use , if by practices we can bring our hearts to be as transparen● to our selv●s , as they are to god ; and would in a little time obtain grace to cast out wicked fancies , as fast as satan can suggest them , or our own fancies create them ; which then would leave no stings behind , to poison hearts so strongly guarded . clxiii . we ought to be ever mindful that true religion , is to lead a divine life , and will beget divine love in our hearts to god , and to endeavour to endear our selves so , as to become capable of his love to us , though we can never be worthy of it , we shall not fail to have it , if we sincerely desire it . clxiv . the gospel says , that our saviour died to satisfie god for the sins of all mankind , that truly repent , and amend , and do stedfastly believe that if we do so , all our sins , how many and how great so ever , shall be forgiven us . we must then enquire of our own hearts , for the truth of our repentance , whether we shall find arguments to doubt , or to believe our selves , to be in the number of them that christ came to bless , by turning us from our iniquities ; and then it will be our duties , as an effect of our faith , to believe we are amongst such penitent sinners as christ has redeemed with his bloud , and will be no presumption to think we shall have places in heaven on his account , if we come to god by him ; and may also have an humble assurance in our own hearts , of such a joyful resurrection , as will allay the terrors of death , and give us a chearful passage to his eternal bliss ; and thus pious penitents may die chearfully , without presuming on their own justification , and less assurance then this , may prove a groundless despair , on our diffidence in gods promises , or an undervaluing of christs merits ▪ and intercession for us ; on which our repentance , and conversion is grounded , and our salvation depends . clxv . consideration has a vast extent , it reaches all past time , and looks on towards eternity to come , it searches into hell , and up to heaven , and humbly consults the glorious attributes of god , and teaches us how to know , and obey his will ; it enquires into the bottom of our own hearts , and the fathomless thoughts of our unbounded fancies , how they stand towards the obedience we profess to god ; and if on a full confideration of all our ways , we find our hearts fixed on god , it does produce divine consolations , it entertains and satisfies us with a continual variety of joyful objects to enlarge our souls on , suitable to the great end we aim at . so that consideration is the greatest and most useful lesson , that was ever taught to man ; and the most delightful study we can practice , to make our troublesom travels in this world easie to us , by our constant expectation of eternal joy , and glory at our journeys end ; which requires much consideration how to reach , lest we miss our way thither . he that retires to consider what he must do to be saved , makes his religion his business , for without retirement , our thoughts ●low at large ; but in retired holy meditations , some awe and reverence does seize on the soul , which while that pulse beats , declares it to be alive , and active , in searching for its salvation , and never fails of finding those comforts it seeks in this world , by the assurance of glory in the next . clxvi . if the felicity of piety were generally understood , men would make more hast to become regenerate ; that in our assaults from satan , and injuries from men , we might triumph in such storms , as terrifie the hearts of impious livers : but above all , if we consider an impenitent habitual sinner , on his death-bed , full of despair 〈◊〉 through the horror of his crimes , and apprehension of the hell he is falling into ; and at the same time observe a converted sinner , reconciled to god long before , now delivering up his soul unto his saviour , with a fixed faith , and a chearful heart , hasting to take possession of a blessed seat in heaven , prepared for him ; it must needs invite the lookers on to cleansing , and reconciling to god before death surprize us . this great concern for our eternity , is in few words thus : god has pronounced , that impenitent sinners shall not enter into heaven , nor shall true penitents be shut out ; which confirms the felicity of piety , unto a regenerate man. clxvii . faith ever was , and ever will be the foundation of religion ; for no man can worship what he believes is not , nor can endeavour to please , or fear to offend he knows not who , nor what , nor why ; so that we must believe there is some divine existence from whence all things are , and by which all things subsist , and we among the rest are what we are : from these natural reasonings , and notions , we enquire into traditions , and by searching the holy scriptures , we are powerfully taught concerning god , christ , and holy ghost , and there also learn to improve our faith ; to believe the resurrection after death , and that if we do live righteously , we shall when we die , participate of that glorious being , in the eternal presence of our incomprehensible creator . the next step our faith leads us towards heaven is , from the consideration that our dust and ashes is entertain'd on earth with so great pomp , and such high delights , that we must believe , and expect that our immortal souls will have much greater transporting joys in heaven , then our flesh is capable of , until refined for the day of judgment : and if thus by pious living , we can raise our faith to trust in christs merits , and intercession , 't will bring us unto an humble confidence of our salvation when we die ; which cannot be had but from above , and such grace from god , will encourage us to look more kindly on death , who only can conduct us to this everlasting joy we believe in , and hope for . so that by such meditations of heaven , death will become so familiar an acquaintance , as not to fright us from going to god in his company , and will in our last hour , support those souls with comfort , whose sincerity god sees , through all our failings , and accepts of . clxviii . 't is a wonder to see what pains men ●ake , and what hazards run , to gain ●●rishing wealth , to entertain our bodi●● with , which are more perishing then the wealth we seek , and all that time , neglect our immortal souls for their eternity . and though time be our great concern , we value nothing less , but vex our brains , and study still how to be rid of what we cannot keep , nor ever can recall : and though from day to day we are cloy'd with our fruitions , and tired with new delights , even worn out with various diversions , yet in our whole lives never can afford a few minutes time to gain true rest ; but still from age to age intice , and betray our souls unto new vanities , till youth and vigour is decayed ; and then too , revive our dead appetites with fresh budding idle fancies , ( often worse then all that went before ) until we are surpriz'd by death , and hurried into eternity , before we do see our selves old enough to be at leasure to think of that grave , which is every moment ready to swallow us : whereas , if we did set our selves at first to resist all assaults from satan , with a pious vigour , and observe it , we shall find and feel great pleasure in every victory over every temptation , which formerly did enslave and triumph over us . and then , what honour , what ambition can be greater , then to conquer so great a conqueror ? and by practice , thus improving our divine military skill this way , we shall raise daily trophies so acceptable to god , that we shall discern our souls climbing up to heaven thereon . clxix . it is worthy consideration , how many men do spend their whole lives in reading books , to learn what has been done of old , thereby to instruct the present age , and to inform the future ; and when by much study , and by time grown decrepit , they slip into their graves with the most ignorant , and do there create , and feed their own worms , who understand not that great wisdom , so much labour'd for ; and then too late such learned men will find , that more advantage might have been made , by studying themselves , ( ne're thought on ) still labouring for a few bubbles of momentary praise , as of more use , then to secure eternal bliss for their immortal souls . self-study is a continual inquisition on our own hearts , to consider all our thoughts , how they work towards a good , or a bad end , and then to cherish or suppress them as they arise ; for some appear in forms at first fight so ugly , they cannot be too soon smothered , and some so disguised in pleasing shapes , as may deceive a careless heart , if not acquainted with the marks the wear● ; and that way armed , and well warned by former harms , so as to avoid new wounds from enemies so dangerous , that we must not treat , nor dally with , but make them retreat by a brisk charge , and bold defie . we are also to study to discover another sort of foes , more dangerous then all the rest , who lye in close ambush , until some opportunity do call them forth for an assault ; and are of form so lovely , and so innocent in shew , that charity her self would warm their cold limbs in her own bosom , and not discern the danger , until these cunning serpents bite beyond resistance , and then declare for the supremacy over the whole man ; and then muster up all his senses , and all his faculties against himself , and thus steal a victory , by corrupting those guards that were given for his defence . so that by a long negligence , we grow so ignorant of our selves , that every assault from satan , shakes the whole man , until at last he roots him up for ever : but if our eternal being is considerable , we should allow some ti●●le to study our own natural inclinations , and affections to good or evil ; and to learn such rules as may rectifie our senses , to submit unto our more rational souls , when led by grace to work upward towards god , which will teach us the wisdom of salvation , and raise our faith to such dependance on christ , as no worldly learning can contest for the priority . let us then imploy our time so , as to learn to know our selves , and our duty unto god , in which our everlasting happiness is most concerned . clxx . there can be no better arguments for frequent meditations , then to think seriously of our sins , of death , and our resurrection to judgment , as we ought ; and to prepare for so great a concern , at a minutes call to step into eternity ; so ready , that we may so love god , and fear him , as to serve him with delight here , and to have celestial joy when we expire . clxxi. no man ought to think himself above the reach of temptation ; for when satan finds us but a little relaxed in our devotion , or any thing cold in our affection to god , he can dress an old forsaken sin , so like to an angel of light , as to surprize a young divine lover at first sight , ( when his guards are withdrawn ) but when his beloved sees him in such danger , he will by his divine guiding light , unmask the disguised fiend , and so reclaim his near lapsed lover , unto his devout addresses as before , and make him see by such assaults , that he can stand no longer in favour , then by his grace supported : but he that is become a well-settled regenerate man , so as to stand ever on his guard , with holy courage to repell all approaches from satan , as fast as they appear , will make such frequent victories his chief delight ; and when our common enemy sees that all his attempts on such a man , are in vain , he will desist , who only watches opportunities for his attempts , on those he finds remiss ; and who is often belyed by some men who do invite him to such easie victories , on those of his own complexion , as black within , and as great devils as himself . clxxii . alas poor man ! dost thou complain because thou canst not sleep ten hours every night , when nature doth require but five ? thou fearest to die ! yet wouldst be dead near half the time thou hast to live ; for sleep is so like death , that we cannot distinguish wherein they differ , until we awake . but thou art tired for want of entertainment in long nights ! alas poor man , that is a sad grievance indeed , and worthy of pity ; for thy saintship has no sins to confess , nor pardon to ask of god , no cause to wash thy bed with tears ; heaven , and hell , with eternity to come , are not worth thy thinking on , until the bell toll thee to thy grave ; and then too late thou wilt wish for some of thy time lost in sleep , then to watch , and pray , and to lament in sackcloth and ashes . while the regenerate man finds no time so fit to raise his soul to heaven , as when he awakes at mid-night ; nor any consolation so great , as in those hours borrowed from sleep , to converse with god in holy meditations ; which fills his heart with present joy , and peace of conscience , that lasts the whole day after ; and is a good remedy to prevent such fancies as do invade the drowsie souls of lazie men , when they cannot sleep . clxxiii . art thou fallen by a surprize ! who has not , or may not fall so ? but if these falls be frequent , there is much danger in such relapses , and though not fit to cause despair , yet worthy of great care for the future ; lest thy surprizes grow into a habit , and prove but an excuse , when thy self betrays thy self so often , which will find no credit at the day of judgment , to procure a pardon from the almighty searcher of our hearts ; whose omnipotence is affronted , if we think by a trick to hide from him , those crimes we are commanded to confess , bewail , and forsake . clxxiv . when god gives us grace to make holy vows for self-denials , with power to perform them , he fails not ( by his holy spirit ) to assure us of his acceptance thereof , by the joy our hearts will feel after every resistance of satanical assaults , which will in little time encourage us to take more and more delight in those victories over our selves , who are the greatest enemies we have . clxxv . it is no easie work for men in health and prosperity , to think so often and seriously of death , as is requisite for our preparation to the grave , though no other time is so proper for it : for when pains and sickness d● distract our minds , we are only diligent to seek remedies for cure , and often find none , but do die with a short prayer sighed out ; as if [ lord have mercy on us ] were a charm to redeem threescore years mis-spent in sins and vanities , without any thought of our salvation all that time ; as if heaven were too melancholly a business to trouble our idle heads with , while youth in vigour reigns , which seldom affords any credit for the felicity of piety , and such romance discourses as they understand not ; while a righteous man knows no joy on earth , like his expectation of heaven , and living ever ready to die , in hope to be with god there . clxxvi . when god endows the hearts of men with holiness , it is a sure mark of his especial favour , to give us a free admission into the court of heaven , to be with him there , as often as we please , in our meditations ; and if we can improve this holiness , so as to become divine lovers of him , we shall be admitted ( as it were ) into the bed-chamber of the king of kings , to enjoy all the priviledges and immunities that his departed saints have there . to know this , and to do thus , is to enjoy heaven on earth ; in which felicity , the atheist and the hypocrite can have no share with a divine lover , who is ever ready to be snatch'd up into heaven , while he is meditating of his going thither . clxxvii . if we have joy in earthly fruitions , what will our happiness in heaven be ! and if the hope only , and expectation of heaven in pious hearts , be pleasure above all our enjoyments here , what transporting joy will the possession of eternal bliss be ! when we shall see god , and participate of his glory as the angels do ; and if we be so regenerate as to believe this , and do take delight in such contemplations , it is a sure sign that the holy ghost is at work within us , and will beget such holy courage in our hearts , as to pass us through the grave with chearful souls to be with god. and if we love , and trust in him as we ought , there can be no diversions so delight●ul , as such devotion is to a divine lover , who converses day and night with god , that is never absent from them who do sincer●ly delight in him. clxxviii . we are taught to pray against sudden death , that is , to perswade and lead us on to be always so prepared , that no kind of death may be too sudden , but that we ( like eliah ) may every moment expect to be snatch'd up into heaven by a fiery chariot , or taken up in a flaming zeal of divine love , by an apoplexy , or some other accident , of as quick an ascent as his chariot was . but generally our mistake is , to pray for lingering long sickness , only to gain time for terrors to awake our sleepy souls with sighs and tears , to move god to mercy then , which we valued not before : but the regenerate man who has so cleared his accounts with god , at the holy sacrament , as to have christ new born within him , and is so led by the holy ghost as to s●nctifie his future life , that he lives ever ready , and willing to die : that man will find the most sudden death to be god's mercy , and a favour to free him from the agonies of a tedious sickness ; for we too often do mistake such sudden dissolu●ions , for god's judgments , to see men fall so ; when themselves feel a joy to be caught up into heaven , without pain , to take possession of their eternal bliss . now god grant that all men may be so well prepared for all kind of deaths , as none may be too sudden , for any who call on his holy name . clxxix . [ a prayer . ] o holy ghost , lord god the comforter , who art never absent from those that desire thee with sincerity ; vouchsafe , i beseech thee , so to enter my heart that i may find thee there , consecrating of it for thy temple , by thy abode therein ; and now direct me how to welcom so great a guest , with gratitude and joy , for such divine comforts , as flow in hearts where thou inhabitest , ( and where satan dwelt before . ) lord keep possession against him , and all invading enemies ; for i cannot defend my self without thy aid ; nor of my self know when , or how to approach the throne of mercy , unless my addresses be so guided , and so sanctified by thee , as god will not reject them . clxxx . [ a prayer . ] o lord god , i beseech thee give me grace to imploy the great fancy thou hast given me , on my greatest concern , to obtain thy mercy and grace , with christs righteousness , to work out my salvation ; that i may no longer mis-spend the time , which every moment hasts on to my eternity ; but with diligent zeal , to pray for faith in christ , such as will be the foundation for a divine life , to shew my love to thee , my god , by an universal obedience , with purity , charity , and such humility , as will raise my heart unto the highest pitch of divine love ; that my conversion may be now more eminent , then my crimes have been . and now , o god! i beg thy grace to confirm , and fix my soul in the assurance of my reconciliation , and adoption , by receiving ●he holy sacrament this day with such faith , and due preparation , as to put off the old man for ever . and so to eat , and drink the consecrated bread and wine , as the body and bloud of my lord and saviour jesus christ , with all his benefits ; as he himself gave himself to his disciples here on earth ; that i , now by thy holy spirit led , may like them , walk after him. and let thy mercy , o lord ! supply my defects , in the pe●formance of this great duty , according to the sincerity of my heart , entirely offer'd up to thee , my god , in this days sacrifice ; so as the records of my sins may be cancell'd in heaven , and my name be now writ in thy book of life , amongst thy reconciled sons , on my saviour jesus christ's account . clxxxi . to spend our time on idle thoughts , is like pursuing of vain waking dreams ; a folly so much less then nothing , that only mad-mens fancies can delight in , and is a shame for sober men to imitate , whose souls refin'd by piety , may be ever on the wing towards heaven , filled with felicities above the reach of any worldly hearts to guess at , which is the pious man's continual entertainment , and delight ; so to pass his time with his creator here on earth , as to find his heart full of something so divine , that he does think himself in heaven , while that celestial flame enlightens him . clxxxii . idleness is the fountain of all evil ; the devil directs his chief emissaries on earth , with addresses to an idle person , who is then fit to take impressions from all sorts of temptations , when god is absent ; 't is such men that invite satan to steal by degrees into their empty hearts in such disguises , as he well knows suits best with their idle fancies , so to divert them from all holy purposes , with some idea's of past delightful objects ; until they quite forget their sacred vows to have god ever in their sight , which secure them from all such assaults . and it is but a slight argument , which many men use to excuse their time spent in idleness , because they want learning , and the use of books for their diversion ; when all ages shew , that piety is not , nor ever was confined to learning : 't is not our wisdom , nor our eloquence , but our faith and our sa●ctified affections , that is most acceptable to god ; and such sincere affections , will never want devout entertainment to keep our hearts so fixed on heaven , and our concern there , as will bassle satan with all his arts , as often as he attaques us . clxxxiii . to be really contented , is an epicurism , seldom thought on , and so far from being understood , as but little valued by the most of men , who are over-busie in labouring to change our conditions ; still aiming to get what we have not , though the last acquisition rarely brings more satisfaction , then what we had before . whereas a contented man , has all that he desires , and enjoys what he has , because allotted to him by the divine providence , who doth chuse better for those that do relie on him , then we can for our selves . clxxxiv . we ought not to repine at crosses , nor to murmur at sickness , or any other affliction whatever , because they are god's cordial antidotes , to repell the poison of such sins , as he sees do use to infect our souls with malignant diseases , such as create a despairing conscience when we die , and hazard eternal torments in the next world ; we are therefore to kiss the rod that works so great a cure , and that hand that smites us in love , to make us fit for his mercy , by repentance , and conversion from being great sinners , to become his adopted sons , and so above the venom of future biting afflictions ; for he only hath perfect peace , whose mind is stayed on god , the rock of our salvation . clxxxv . no man can do all that he should do , but all men may do as much as they can do ; and god requires no more , to obtain his love here , and salvation hereafter : but we are naturally so prone to flatter our selves in this point , that when we think our hearts most safe , we are often surprized by a forsaken sin , and shamefully subdued by it : for when we make a covenant with our eyes , and hearts , not to go astray ; though we cannot hinder the first look , or thought that is amiss , we may so check them at first appearance , as they shall not invade us a second time , nor bite on , to harm us ; so that , if we do stumble heedlesly , we may prevent wilful tumbling into relapses , and wallowing in them , for which there is no excuse . clxxxvi . it is worthy of observing , how some men by a long customed and settled habit of living ill , have so naturalized their sins to themselves , and themselves to the devil , as in time they grow to think it a point of honour and conscience , to be constant to that profession , and are asham'd to quit satans black livery , which they prefer before their first engagement to god in baptism . i have heard a gentleman say , that when he had lived many years in great iniquities , it pleased god by a long sickness , to beget such remorse in his heart , as upon his recovery to become a convert : but for a long time after , he did conceal this change , as asham'd to practise his conversion by a publick new course of life , ( so much out of fashion ) and did many times in conversatio● seem to like , what he liked not , to avoid being thought an hypocrite ; until he consider'd how much greater a shame it was , to serve god in a corner , so to smother his highest act of mercy towards him , in not daring to own the thoughts of his salvation ; and how unworthy he was to become an adopted son of god , while he feared to declare his hope of so high an advancement : on which account , he did take courage to profess his conversion , which he thought not fully to manifest until the hour of his death . by which we may see , how dangerous it is to run on in habitual sins , until we grow ashamed to forsake them . clxxxvii . it is a wonder to consider , that mankind should be so universally bred up from our infancy to study , and by laborious callings to imploy our talents of sense and reason , in the acquisition of such perishing goods , as the world affords ; and generally so late begin to inform our selves of our souls intrinsick value , being created for a participation of god's glory , when ascended into heaven ; how unworthy an exchange then do we make , who believe this , and yet do violently labour for the short-liv'd vanities , ( and indeed ) the nothingness of this world , in comparison with eternity , at the immense price of our immortal souls loss , and our eternal joys in heaven , for everlasting flames in hell. and this , because we do not consider , that god did not make the world , to mock man with fallacious delights in the enjoyment of his creatures , but intended it for our entertainment , and diversions in our journey to heaven ; and therefore has given us rational souls , such as by living virtuously , we may enjoy the world and him together ; and so advance our selves by gratitude , and love here , to a confirmation of a full ●ruition of him at the resurrection : thus if we would sincerely study virtue , and set a true value on the perfection of righteousness , we might enjoy this world with double pleasure , and have heaven hereafter , with all its glory also . clxxxviii . we do mistake nothing in this world , more then our pleasures , which we do compell our fancies to comply in , and do often take more pains to justifie those vanities , then any delight we find in such short-liv'd fruitions : whereas if our hearts were set on god , and our souls raised to serious thoughts of our eternal bliss ; such divine entertainments , would grow to a continual feast , ●ull of surprizing joys , and such heavenly delights , that we should with pain suffer , and with remorse endure our vain diversions , and lament to see that our nature does require such frequent relaxes from our most rarified , and ratified devotions . clxxxix . we cannot want arguments for meditation , if we call to mind our christianity , that is , diligently examine if we do participate of christs righteousuess , to such a degree , that our conversion from sin , and our natural corruptions , be changed into such an evangelical habit of holiness , as to manifest our spiritual resurrection , and election to our own hearts ; for then , nothing can engage us unto higher gratitude , and love , then a true sense of so great a benefit received , which when seriously considered , will mount up our souls to frequent extasies of blessed joy , by our devout approaches in adoration of god the father , the son , and the holy ghost , who are all three always working us up to our salvation . then which , nothing can be more worthy of our meditation , and sincere examination , that we may be ready for the day of judgment ; which no man can be , that does not live so , as to be chearfully ready to die ; for it is a much greater business to go out of the world , then to live in it . cxc . no other man can cozen us so much , as we cozen our selves , in what we like ; because we naturally raise fallacious reasonings , against true reason , to justifie our unlawful desires ; and do very easily perswade our selves to comply with our most idle fancies , and eagerest appetites , to what we know is against all reason , and religion too ; thinking that our frailty is excuse enough , to follow our blind inclinations to evil ; and do also indulge our aversion to goodness , on the same account , so long as our endeavours do prosper in wickedness . but when we are thunder-struck by some surprizing affliction , then we can begin to think , and to find how much better , and pleasanter it is to delight in god , and by our utmost endeavours to improve that delight , by frequent and fervent addresses , until we obtain new celestial joys , which soon discard all our old carnal fruitions , by a constant fixing of our whole hearts on heaven ; so as to be really offended at the most necessary diversions , when they interrupt our divine communication with christ , for the hastning on of our preparation towards that eternal glory he has purchased for us . which is the most joyful expectation of a regenerate man , who sees the difference between momentary vanities , and everlasting bliss , and sets him on fire to desire above all things , to fix his heart on god , and to delight in holiness , as his supreme felicity on this side heaven . cxci. whoever has the patience to read , and the piety to practice these plain lessons , ( if he observe it ) will find that his felicity does increase with his devotion , and that his days will grow fuller and fuller of tranquility , in the midst of worldly storms , and feel them not . let him also observe with what security he sleeps , with what joy he awakes at all hours to find his heart at work with god , before his eyes are quite open , giving god thanks for all his mercies , and above all the rest , for thus turning him from all his iniquities before it be too late , that he might not trust unto the uncertain security of the best death-bed repentance ; but to live and die so reconciled to god , as to manifest his pre-conversion , by a chear●ul righteous life , and a joyful resignation of his soul unto christ when he expires , will be joy indeed . cxcii . judge not the serious looks of every pensive man , as if his heart were oppressed with discontents ; who may that minute be conversing with god in meditation , and triumphing over the glories of this world , which thou enjoyest with all its delights , and which he may have had as high as mortal man can fancy fading happiness ; but now , as tired with busie crouds , and cloyed with glistering vanities , he entertains his soul with inward elevated joys , for so great a victory over himself , which thou seest not ; and dost therefore pity , or condemn , what thou wouldst admire , if clearly understood . cxciii . if the spirit of divine meditation , were w●th sincere affection fully improved , by the diligent practice of raising our souls as near to god , as our mortal fancies can reach ; the holy ghost would at such times assist us with such increase of piety , and such growing joys in our near approaches to the throne of mercy , as would shew us some bright rays of that glorious majesty we adore , to affect our souls with such transporting thoughts , as would set our hearts on fire , with eager desires to be amongst those angels that do attend on the majesty of heaven ; whose love and goodness , in mercy admits us dust and ashes , so to converse with him , as a clear testimony to our own hearts of our adoption ; by which pious practising to fix our affections on god , we shall so delight in him , as now to conquer all those imperious appetites , that have so often conquer'd us ; and may soon learn the celestial military art , to subdue all temptations that assault us ; and from their ruines , raise fresh trophies every day , most acceptable to god , and so beneficial to our selves , that we may discern our souls mounting up to heaven thereon . cxciv . we ought to look on death , as chief goaler on earth , god's prime officer , by him intrusted only with the custody of our imprison'd bodies in the grave , until the great goal-delivery at the day of judgment ; when death must deliver up our imprison'd dust , at a moments warning , to meet our souls at god's tribunal ; where his office ends with himself , who is then no more . so that instead of quarrelling with death , for doing of his duty , let us make peace , and get a reconciliation with his great master , that we be not lodged in deaths dungeon , amongst the impenitent malefactors , but may be placed in his best apartment , with the reconciled sinners , by god's grace become saints , and pray that we may with them appear in their glorious resurrection , with our lord and saviour jesus christ. cxcv. i that write my own thoughts only to review them , for my own satisfaction , must say again and again , that whoever seeks god with sincerity , will certainly find him , and shall find that he has found him : and though early seeking , and early finding be best , as most safe , because no man can promise himself one minute longer to seek god , then his first call to it ; yet if he find favour to be called again , and be sent to work in god's vineyard at the last hour of his day , and god see that he works then , with such vigour in that last hour , as if he would equal , or out-do , any that came in to work before him ; the lord of the vineyard observes his endeavours , and rewards him equal with the first comers . ( though no man ought to trust unto a death-bed repentance on this argument ) because the best rule is , to remember thy creator in the days of thy youth ; the next best is , to remember him in the time of full manhood , in the strength and vigour of thy age ; but if not then , the next best is to remember him in thy old age , before thou hast quite forgot him , lest it be too late ; for though it be last , and worst , yet then is not too late with god , if we answer whenever he calls , he will give us g●ace to do whatever he calls for ▪ and to give him then our whole hearts bathed in peni●ential tears , full of contrition for all past offences , he will accept th●m , and make us see that his mercy has ●ollowed us , through all our wild insolent con●empts of the highest nature , which aggravates repeated sins , after pardons upon pardons begged : so that when god doth not forsake , but follow and watch over such reprobates , and does snatch them from the brink of destruction , it is to bring them to a reconciliation , and such a resurrection from sin , as will support them for ever after by his holy spirit ; which shews that his mercy , and his grace , are beyond the power of our sins to deface ; for if our repentance , and contrition , be his own work within us , the operation of that grace will testifie , that his mercy endureth for ever . let no man then despair of gods mercy , or think it too late to repent , if he can forsake his iniquities , so as for the future to love and serve god as he ought ; for above all things , we must believe that god does abound in mercy and grace , more then we can do in sins ; and that jesus christ is the lord our righteousness , and when we find that the holy ghost dwells so in our hearts , as to create an effectual application of god the father , and the sons work within us ; we may comfort our selves with an humble assurance that all three , the whole trinity together , have wrought this salvation for our sick souls ; when restored to such health , and favour as to fall into no more desperate relapses , after we come to a true sense , and shame for our dangers past , and such a joy for our escape , as becomes regenerate men : and then , we shall know no felicity on earth , that exceeds such an expectation of heaven , as will fill the hearts of men endued with such transports from above . and this great blessedness , the most illiterate man is as capable of , as the most learned ; for god will be found , according to the sincerity of those that seek him , not for their abilities , or qualities ; and jesus christ is ever as willing to be the rock of our salvation , as we can be desirous to build on him , for our foundation . cxcvi. we do too often mistake repentance , and abuse our selves with a belief that a few customary sighs , will blow our sins out of gods remembrance , and his judgments also from lighting on us ; but we shall find it far otherwise in the end : for if by the recollecting ▪ and renouncing of our sins , with zealous confessing them to god , will not draw tears from our eyes , we are to heighten our contrition , by a foresight and aggravation , of such eternal torments , as are due unto us from our incensed god , and to pray with vigorous sighs , and ardent groans instead of tears , until our hearts do melt within us , to express the sense we have of our offences , and by frequent repeating our indignation against our selves , with the greatest remorse we can raise our hearts to ; that so we may divert gods judgments , and convert them into mercy and grace , through our faith in the bloud of christ , which only can wash all sins , and all sorrows for sin , from our hearts , and then fill our souls with a joyful feeling of our reconciliation : thus by sincerity striving with our utmost endeavours to imitate , and to out-do the returning prodigal , in our repentance , we may be restored and welcomed into our fathers house , and in his arms find our eternal rest. cxcvii . when long habitual sinners are call'd to repentance by grace from above , so as to become fully reconciled to god , such men ought to give glory unto his holy name , by some eminent way of expressing their gratitude for so great a blessing , and for ever after to live close up to heaven , on the strength of their new reconciliation , and in expectation that every moment they breath , may be their last puff of breath , which is death ; in which puff their souls expire into everlasting bliss : so that as often as they lye down to sleep , and when they awake to work , until they sleep again , they should ( with all their worldly affairs ) mingle devout reflections on the mercies they have received ; and feed on those celestial fruits which grow from their divine reconciliation , such as will keep them ever watchful , and ever ready for gods call to their eternal rest , and make them joyful at their quickest passage thither . for sudden death , seems only uneasie and unsafe to lookers on , unto whom surprizes are most terrible , but can be none unto them who every minute do expect , what they know is every minute coming on , and is most welcom to such souls as the holy spirit dwells with ; by which sure marks of their election , they are ever ready and desirous to be with god , which expectation is the highest felicity that man can have on earth . cxcviii. we do generally flatter our selves with a belief that our chief aim is to be in heaven , and to enjoy god there , while we fear nothing more then going thither ; and it is because we do not seriously enough consider what it is to die , until the moment we are dying . and yet our tongues do talk so frequently of death , as if we thought of nothing else ; but such slight thoughts do vanish with those airy discourses , and we as soon forget to prepare for what we were talking of ; which makes so many men start back from the fruition of their highest wishes , and are frighted from taking possession of their eternal happiness . and though dying chearfully be a divine valour , above the reach of dust and ashes , god doth ever support those that are his , with such a proportion of holiness and righteousness , for their souls spiritual food and nourishment , as shall add courage unto all that desire to be with him ; and they shall be so , the moment that they die ; which is sufficient consolation , to invite men to live so piously , as to die chearfully . cxcix . though no mans piety can attain to the purity of angels , until they become angels ; yet pious mens evangelical righteousness , may be blessed with such a degree of angelical holiness , as to raise their divine affections towards god so high , as to delight in him , above all the glories of this world ; and fix such a conversation in heaven , as to be humbly assured of a joyful resurrection to glory , with christ and his departed saints ; which is felicity enough to set mens ambitious hearts on cleansing , and purifying here , that they may become capable of so great honour and eternal joy , as to have angels places in heaven when they die . cc. though the divine mysteries of heaven , and the joys there , be gods secrets , undiscernible by us ; yet we are allowed to think that all things there , must be far more excellent then our highest fancies can reach , and yet by the sanctified operations of the holy ghost , which we find in our own souls , when inflamed with elevated zeal to god in our sincere addresses , and when our hearts are engaged in meditations above wha● any words can express ; it is evident that those seraphick joys , which are reserved until we see god face to face , must needs be infinitely more ravishing delightful , then what is revealed unto flesh and bloud ; so that it is no wonder if some men ( who do believe this ) do retire from the diverting affairs of this world , to entertain their souls with such contemplations of heaven , as may bring them unto a more frequent , and nearer conversation with god , when they have such a taste of those joys in heaven , as no other man can guess at , unless by the same light led ! and then , such meditations will be of great use , to prepare such men for a chearful departure out of this world for ever ; which nothing can so well do , as an inward assurance from above , that they shall go to a better place for ever , and to better company for ever ; and happy is that man , whose soul is feasted here , with the thoughts of the joys in heaven . cci. our time is the greatest treasure that we have ; which we may call one way , well spent , when we give it , with our selves , to attend on gods vicegerents here on earth ; by his appointment to serve his princes , and himself together ; and so may live eminent examples of virtue , and die with the credit of our time well spent , to shew others that piety may grow in courts , and prosper there . though it sometimes happens , that some men fail , and that some mens most lawful acquisitions by honest industry obtained , may be torn from them by envy , and undue means , who may also undergo such severe censures as they deserve not , from the misguided tongues of malicious men , who see not the true cause of every ruine , which often does proceed from gods justice for some concealed past sins , to punish us by such means , for such crimes as we have hid from men , but cannot hide from him. so that we may charge our punishment for sin , on the perverse nature of our own improvident selves , who do neglect the redeeming of our mis-spent time while we may , and by repentance obtain gods pardon , on which depends our present happiness , with our future eternal bliss , or eternal woe , not enough thought on , to make us redeem our time , in time . and hereon we may with shame consider of , and guess at , what the fallen angels would give , if they had whole worlds to dispose of ; what would they not do ! how many thousand years with joy suffer the torments they are in , to have the time ( we value not ) allowed them , to be admi●ted unto a possibility of repentance , and pardon , by redeeming their mis-spent time , of their rebellion in heaven , before they fell from thence to hell. while we careless men , do pamper our vi●ious frailties , so as never to value the time we have , until it be gone beyond recall , un●il the despairing terrors of a dea●h-bed state do let us see that god in justice gives us over unto perdition , because we would not redeem our mis-spent time , and seek his mercy , before the evil day overtakes us ; which we all know is every moment hasting on , ready to swallow us up into everlasting flames . but to such men as the terrors of hell cannot fright , nor the joys of heaven invite to redeem their time , in time , nothing more can be said , but lord have mercy on them , who will not have mercy on themselves ; for no misery can be greater , then when miserable men will not commiserate their own misery ; but will hope from a death-bed , to jump up into heaven at once : but they will find the ascent too high , too steep , and too hard for those to climb up in such hast , who never learnt to know the right way thither . ccii. when a soul is in fervent conference with god , about its eternity , the holy ghost will be working that soul up to see that eternity , gives an addition of joy , to the joys in heaven , and those joys do also increase the glory of eternity ; all which eternity , joy , and glory there , christ has purchased for penitent sinners become regenerate , and reconciled unto god , by faith in his bloud ; and as our proportions of faith do increase , our desires will increase to be with god ; as often as we dare remember that we must die , and are every moment dying . although we cannot attain to be inspired prophets like david , nor reach the first rank of saints with st. paul , we may become penitents , and divine lovers in some degree like them ; though not to shine so eminently on earth as they did , yet we may follow their steps here , so as to share in the ●ame glory with them at the resur●ection , when converted reconciled sinners are invited to the same eternal happiness , as the departed saints enjoy there and what can be more wish'd for to encourage us to live piously , and die chearfully , then to be with god in glory ? cciii . we should avoid many great crimes , if we could d●scern the deformity of sins , through the devils gay curtains always drawn close to hide them , until death displays them in their true colours ; which then will fright us into despair , at the sight of such gri●ly aspects , as we so joyfully embraced for prime felicities . but if we can learn the pious skill to draw such curtains timely , those fiends behind them will vanish on a full view , not able to endure the test of such a discovery . cciv. did we believe heaven to be , what heaven is , we could not prefer this world before it ; and if we did love god better then his creatures , we should not forsake him so often as we do , for them ; and if we did think of eternity as we ought , we should grudge every moment that diverts our hearts on trifles , when every minute may be our last here , and the next may crown us with eternal glory . so that we should set our hearts to raise our thoughts on frequent , and full considera●ions of our death-beds , and think seriously how the terrors of unrepented sins will bite then ; and what a joyful passage our souls will have , if reconciled before ! and then we should need no other arguments then such thoughts , to perswade us to live so righteously , as to be ever ready on the shortest summons , to step into that eternity of bliss . ccv . it is said in scripture , that as many as are led by the spirit of god , they are the sons of god ; which is a sure foundation to raise high structures on , by which we may climb to heaven , in a constant conversation with our great maker , in most delightful addresses ; for if we can by frequent practice , follow this divine-guiding light , we shall learn that celestial road so perfectly , that we may travel day and night safely , without mistaking of our way , or failing of our happy rest at our journeys end ; which we shall more then guess at here , by the present joy we find in our way thither . and if we observe our sleeps also , our very dreams will entertain our souls with pleasure , above the reach of any waking fancies ; and by all this , we shall certainly find something from above , that will beget a consolation in a purified heart , to testifie that it is gods work within us , who mocks no mans sincere ardent desires , with false hopes of a felicity he shall not find , for by a righteous life , and lively faith , his improved grace will bring our natural frailties to die so chearfully , that we shall leave no pleasures behind us , so great , in this world , as we shall have by going out of it to him. ccvi. a dream of heaven . though sleep deaths image be , i have been now i know not where , convey'd i know not how ! where something did appear so dazling bright , i could not see its glory , for the light : my soul surpriz'd with wonder , and amaze , methought i pray'd , and did forbear to gaze : frighted , and pleas'd , at what i lik'd , and fear'd , i found it was a dream of heav'n appear'd , which waking fled ▪ but did my fancy fill with bless'd idea's , which abide there still : with such transporting joy , that i can weep to think of what i had , and could not keep : ccvii. he that would improve the pleasure of piety , is to consider how his body does every moment descend towards the grave ; which will invite him to excite his soul to mount much faster towards heaven , by such a continual devout contest , which shall move fastest , that he will grow to such a delightful zeal to god , that every step as he ascends , will raise his holy ambition higher and higher , with joy on joy , until his last puff of breath conveys his soul into god's eternal glory ; and all the way thither , will teach him to tread on the thorns and thistles of this world , as if he walked on roses and lillies , through the joyful expectation of his felicity at last . ccviii . a divine author says , that every man ought to be of some calling , that he may be of some use unto the state where god has made his station ; for he that will be good for nothing in this world , is as nothing , and shall be nothing in the next ; he is but as an excrement on earth , none of gods useful creatures ; so that to be of a lawful calling , and diligent in it , may expect a blessing from heaven on his honest endeavours . and princes whose calling is of a general concern , are set on pyramids , that all the world may see and imitate their virtues ; judges must be vigilant in doing justice ; great commanders at sea and land , must be prudently , not rashly valiant ; the workman must work ; the courtier must wait ; the merchant must travel ; the preacher must teach ; and the greatest reprobate ( if he becomes regenerate ! ) has a great calling also ; for he ought to declare his conversion , by his future life and conversation , that his devotion may be more eminent then his crimes were ; so to manifest gods mercy to himself , and by his example to shew others the way to heaven : so that no man should hide his talent , that can by any honest means improve it for the good of others . the hypocrite is the only unhappy man this way , who will himself perish , though he do good by encouraging others to piety by his example , who cannot discern the hypocrites counterfeit zeal , that travels through the church of god , as his nearest way to hell. ccix. when we have repented our sins , and forsaken them , and received the holy sacrament , ( which is the seal of our reconciliation ) we are not to fright our selves with the memory of our forgotten crimes , but must express our gratitude , by recollecting and acknowledging the evils we have done , with the highest aggravation that we can ; so to magnifie the free mercy of god , with christs merits , for pardoning such great crimes ; and then to comfort our hearts with the gospel-consolations thereon . so that no man ought to despair of a place in heaven , that does sincerely endeavour to get in , when the father , the son , and the holy ghost , are so active to bring us thither ; and yet we find it a very hard lesson to learn to die chearfully , when the practice of our whole lives can seldom teach us in seventy years to be perfect in it when we die . ccx . let us not lament the long time we lye in dust before the day of judgment ; for those who died six thousand years since , and we that die now , with them that die a thousand years after us , shall all awake the same moment at the resurrection ; and all this time shall be but as one moment divided amongst us all ; for death , and sleep , distinguishes no time until we awake from both . so that we may reckon , that we shall be in abraham's bosom the moment we expire , though we shall not know what is meant by abraham's bosom , until we , with the departed saints , arise from thence together . ccxi. he that considers what evils he has done , with all the aggravations belonging to such crimes , must needs be terror-struck at his hour of death , to think what great punishments are due to such innumerable offences so often repeated , if not reconciled unto god before that time ; ( but if so bless'd ) what comforts will that black soul find ! when by tru● repentance , and faith , he is washed white as snow , by christs bloud in the sacrament , and purified into adams first innocence , and so be thus metamorphosed from a devil , into an adopted son of god , by a blessed union with christ , and filled with such serene joys as are beyond expression ; and yet our frailties are such , that when we know this , and can do thus , we are still so subject unto relapses , that we cannot stand in this happy station , a minute longer then by gods grace supported ; to let us see , that we must not depend on our own righteousness , but are to pray continually for christs righteousness to bring us to heaven . ccxii. christ said , i am in the father , and you in me , and i in you ; he also said , that if you ask any thing in my name , i will do it ; these are two short lessons of mighty consequence , for what can man desire more then to be in god ? and what can we wish for more , then to have what we ask ? and what can sinful man ask more , then forgiveness of all past sins , and grace to sin no more ? by christ● s●nding the holy ghost to sanctifie us , and to dwell with us for ever , and so to conduct us into heaven when we die . ccxiii. we ought to think often , and to rejoyce as often as we think , that the holy ghost is never absent from them that sincerely desire him , and do give him a warm welcom into a chearful heart ; and he that can afford this holy spirit a full possession at his reception , may keep him ever there , and will always find that he is with him , by the operation of his grace where he inhabits , still exciting him to love and delight in the law of god , and impowering him by his divine-guiding light , to live after the law of righteousness , which will bring him to such a union with christ here , as will assure his eternal rest with god in glory at the resurrection . ccxiv. though a lazie idle retired life , be not according to the christian rule , that says , no man is born only for himself , but is bound to imploy his talent given to him , for gods glory , and the good of others ; yet some men who have spent many years in the busie affairs of this world , with honest industry in their callings , may without a crime retire in their old age , from the noise and hurry of business , and also quit those gaieties , which they find through a long custom , that their frailty cannot totally re●ist their participation of ; and on that account may retire from such diversions as do disturb the full consideration , and preparation for their eternal being in the next world. by which retiring also , they may teach others to become so regenerate , as to find more felicity in private contemplations of heaven , then in all earthly fruitions ; which those that live in continual crouds , can hardly find time for . ccxv . it is great piety for a man in health , to live ever ready to die ; but it is another kind of story , for a dying man to rejoyce that his hour is come to go to god , and to quit his share in all the glories of this world. so that we are often to contemplate this great point of religion , and to practice on deaths image ( sleep ) every night when we lye down to rest , that we may learn to compleat our preparation for that mighty work of dying chearfully , which is so much discours'd of , and so seldom seen , though our last pangs do frequently seem to comply with what we cannot hinder ; and nothing can more conduce to cure this natural frailty , then setting our hearts to love the law of god , and to shew it by word and deed , and holding a constant conversation with our creator , in the daily raising of our faith , and our affection to our resurrection from deaths dominion , unto his everlasting bliss in heaven . ccxvi . there is no felicity in this world , without a contented mind ; and there can be no full contentment , without such a fixed dependance on god , as to be pleas'd with whatever he appoints , as best for us . which divine contentment , will raise our hearts to such a gratitude to god , with such a conversation in heaven , as will beget an holy courage to contemn all the crosses , and all the allurements this world can afford ; and this spiritual contentment we ought to cherish , as gods great favour , for us to delight in while we live , and to trust in when we die , as a mark of our election ; thus to divert us from longing after the perishing glories of this world , that never can assure us any lasting contentment by their enjoyment , nor any comfort when we expire . ccxvii . he that writes devotion , walks on a narrow plank with precipices on either side , and is in danger to slip into the gulf of spiritual pride on his own righteousness , or else in too much humility for his own unworthiness , may presume to think , that some things from the holy ghost informs him with evangelical rapsodies , when his soul soars so high towards heaven . so that in our best actions , we are with humble and grateful hearts , to give the honour and the glory unto god , for all that we do well . ccxviii . to love god , and to be beloved of god , is an immense meditation ; which by practice , must needs improve our interest in heaven : for when god sees our souls set to seek him this way , he will send his holy spirit to raise our ambitions higher and higher , to gain his favour , in hope of such an union with christ , as our nature is capable of ; by which such elevated enlightned hearts will find a felicity on earth , that no mans thoughts can guess at , that does not feel it , with a joyful assurance of being received into heaven when he dies ; so that we cannot have a better argument to invite us to live piously , and to die chearfully , then to love god thus ; for the true joy of a good soul in this world , is the very joy of heaven , which death shall not take away , nor interrupt it one moment . ccxix. we may do well to observe davids method in his victory over his sins , when they were his declared enemies : he did not retire from his charge and calling , to hide himself from their assaulting temptations , but forced them to fly from him ; and pursued them so , as they might never be able to return upon him . and having thus vanquished , and discarded all those his old companions , when he perceived them to be his enemies ; he soon became a man after gods own heart , and then found that he had strength , company , power , joy , wealth , and honour enough in god alone , with whom he spent the most of his time after , in prayers and in praises . so that as he did , we should discard our old evil habits , and all our old companions , ( workers of iniquity ) and make them fly from us , as david did , and then we shall find all those joys in our conversation with god , which david had . ccxx . david says , that god heard the voice of his weeping ; which shews that the sighs and tears of penitent sinners , are heard in heaven without words , and that devout tears which cannot speak , do speak aloud in gods ears ; nay , when we desire to weep , but cannot pour out tears themselves , ( doctor dunne says ) that god sees tears in the hearts of men , before they blubber on their faces ; and he is said to hear the tears of a sorrowful soul , which for sorrow cannot shed a tear ; the very lifting up our eyes to god , in a sincere sorrow , opens him windows , through which he sees a wet heart through the driest eyes ; and by his returns of grace , gives comforts , with the blessed peace of a quiet conscience , to assure our reconciliation unto him ; that we may with chearful hearts expect deaths summons unto our eternal rest in heaven . ccxxi . the supine epicure , the practical atheist , and the divine hypocrite have gained so great a vogue in some parts of the world , as hath almost worn true christian religion out of fashion , and out of countenance too ; while those are thought ill-bred men that practice any piety ; and none so well accomplish'd as they who have those three eminent vertues in most perfection , which do very often dwell together in such careless hearts , as do not at all consider , or not enough examine their integrity towards god. ccxxii . vve do generally wonder at , and pity the melancholy lives of some devout hermits , who are retir'd into desolate habitations from the converse of men : but do not consider the blessed contentment which their souls enjoy in a conversation with god , as if themselves were then in heaven ; with such an ambitious zeal , as fills their hearts with happiness , and holds up their souls so fixed on christ , as to desp●se all the glories of this world. so that we ought not to pity those happy men , but to look on them as divine objects , fit for our devout envy and immitation , who do enjoy felicities above the reach of earthly minds to judge of ▪ but yet every pious man , that can give his whole heart to god , needs not give his whole time too ( for we are required to serve god more waies than one , ) and may convert our closets into cells , where we may be sure to find god as often as we desire to meet him there ; as well as on the tops of rocks , who will not be confin'd to time , or place , that is ever with us every where . so that the mountain hermit , and the city hermit , may have spiritual entertainments , and comforts alike , while they live , and may die with as high delight to be with god ; and may shine equally as bright in heaven , when they meet there . ccxxi . let us redeem the time we have mis-spent , while we have time to do it , by making ready for our summons to the grave , as our prime business here ; and when god sees our hearts are fully fixed on him , he will guide and conduct us through the dark rugged paths of death , by the bright consolations of his holy spirit , to entertain us with comfort and delight , in our passage unto his eternal rest. let us then set our souls joy on this great work , and observe how gods grace , and our felicity does increase together , upon the remission of all our sins , and reconciliation to god. ccxxii . an habitual sinner that perseveres in his wickedness unto the end of his days , seems to think that his baptismal vow was to serve the world , the flesh , and the devil , and to forsake god and all his commandments . ccxxiii. it is not to be thought that any man can die chearfully , that does not believe he is then going to god ; and no man can believe that he is then going to god , but he that loves god , and fears to offend him : so that he only can be truly happy here , who can so fix his heart on god , as to find that his highest happiness in this world , is in preparing to go out of it ; but most men in health , are too apt to think themselves ever ready to die , and do not find that they are not , until the bell tolls them to their grave . ccxxiv. if there be one sin more predominant then all the rest , that by its frequent victories over thy frail nature , is now grown too strong for thy controul ; stand always on thy guard hereafter , to watch its first assault , and be so well arm'd against surprizes , as to have time to call in aid from heaven , to assist when such an usurping enemy appears , as thy own strength cannot resist : but let not thy new courage fail , fight bravely on to thy last gasp , and rather die then yield ; never submit , never comply with such a known enemy ; for when it cannot compell thee to consent , as formerly , 't will quit the field , asham'd to be so baffled by its slave , so frequently subdued before . and thus by a stout resistance , thou wilt find inward unseen aids , to humble that triumphant sin , that has so often tyrannized over thee . ccxxv. to die , while we are dying , is not strange ; but to be so unwilling to exchange our anxious days , in a distracted time , for an eternal rest , and joy sublime , is want of faith , or value for our god , to shun his presence , and embrace his rod : pretend to heav'n , but still do from it fly , because we will not , dare not learn to dye ; though we can only when our souls expire , obtain long life , which we so much desire . could we divide a moment to the eye , we should see life , the moment that we dye ; and faith does fully that defect supply , for though my body dies , it is not i. ccxxvi . postscript . the conceal'd author , doubting that he may be too soon known , does think fit to make some apology for exposing so many loose lines unto the censure of the world ; and does only hope , that all good men will in charity look on his mid-night thoughts , as rough oar found in a rich golden mine , from which they may wash away the soil , and lay up the pure gold for use ▪ finis . ccxxvii . no man can guess at the felicity of holymeditations but those who constantly converse with god that way ; and who have obtained grace to be admired at all times to such near aproaches , that their souls seem to be entertained amongst the angels in gods presence , while those divine addresses last ; by which god also seems to manifest his mercy unto the souls of men , in shewing them some glimps of that eternal glory they shall share in at the resurrection ; to fill our hearts with blessed ideas of his celestial joyes . ccxxviii . he that would know true joy on earth must secure his eternal bliss unto his own heart ; not only by confessing , bewailing , and forsaking his known sins in hope of pardon ; but must express his love to god , and his gratitude for that pardon ; with a true value of it , by improving his peace of conscience thereon with a continual conversation in heaven for the future ; and thereby raising his soul to such a delightful love of god , as to find that the prime entertainment of his heart , is to be so retired with his creator , and redeemer , that he may observe how the holy-ghost is ever present with them to improve his delight in them , unto as high joy as man is capable off on this side of heaven : and whoever can obtain grace , thus to make his devotion his prime pleasure on earth , will perceive a new kind of felicity , by such an exaltation in his soul as will raise his affection to god above all other divisions . and then , if such meditations do shew him such a prospect of his eternal bliss , as doth create a faithful expectation of heaven so delightful here ; he may presume that he shall not want divine valour to die cheerfully , when he is called to take possession of that glorious purchase which christ had made for him there . ccxix. it is worthy of observation , and our most serious meditations , to see how much all men of all humors , and all conditions , young and old , are generally of one mind in our great journey through this world ; where we are humbled together , and tossed , and tumbled in rough rugged ways up and down steep hills , full of hopes and fears , still entertained with more storms than shun-shine , and never free from such dangers , as do fill most mens hearts with unquiet thoughts through their own journey ; though some good men well armed , can smile , and sleep it out with patience , while others sighing , groan and weep the whole way through : and too many there be in this great caravan , who laugh and sing , and merrily pass their whole time without a thought of whether they are going , until their turn comes to be tumbled out into the pit , with as little regard as they went thither . but almost all , are all the way of the same mind , to linger on in their uneasie passage , rather than once heartily to wish to see their journeys end ; and very few there are , that do entertain any joyful thoughts of their arrival there at last ; so that till time by day and night , of course transports them thither ; though tied and cripled by various hardships in their long travels , very many do wish they might return the rugged way they came ; to endure another age of sorrows , pains , and troubles , rather than to alight from their woren-out waggons , to rest a while in their own homes , though they know there is no other way to pass unto eternal bliss . but when they find the wheels , and axel-trees that bore them up , do crack under their heavy burdens , past all hope to carry them any longer on ; then to late , they flatter themselves with vain hopes to flatter god , as if they did desire to be with him ; when they do know that god doth see , that nothing could by them be done , to keep them longer from him. for which great frailty in mankind , the only sure cure is , to think of , and prepare for our journeys end , all the way we travel thither ; and then the expectation of that joy , and that glory we march towards , will sweeten all we suffer on our way to god. and happy are those men , that can obtain grace to travel so to heaven , as to get such a tast of those celestial joys in their way thither , as will make their hearts glad to think they shall arrive , where they are to rest for ever in peace , and glory . ccxxx . if we believe charity to be a prime christian duty ; to relieve the poor by our purses , and by our good councel , and vertuous lives , to reform sinners , how great an offence is it ! for christians to oppress their neighbors , by unjust power , and to seduce others unto evil actions , or to defame , and scandalize the most innocent on any design , or for envy ; and in general to be more eminently wicked than heathens ; as if we strove in emulation to out-do the devil in malice and rapine , to shew how we can defye all christian principles , that should lead us unto our salvation . ccxxxi . he who truly loves , desires to be much with his beloved ; and if god be that object of his hearts delight ; he will desire to be ever with him , and may assuredly have what he so desires , by raising his soul in frequent meditations unto the divine presence , where god will sometimes admit of his transported elevated affection in prayer , to some degree of his celestial bliss ; and will sometimes send down his holy spirit , to sanctify his heart with such growing comforts there , as will consecrate that to be his temple , where he will abide so long as he finds a sincere welcome , with a total resignation unto him. and this divine felicity , this pre-possession of heaven , this holy conversation with god ; will invite such a man unto continual ambitious endeavors to get nearer , and nearer with delight , towards his entering into the eternal joy of his beloved . and by such a dayly practice , he will find his heart so fill'd with grace , and so armed with holy courage , as to be always ready to die cheerfully ; which is our only way to shew our love , and our desire to be with god. and is the chief business that we were born for ; and when rightly understood , is the supremest pleasure we can have on earth , in our way to heaven , to be ever so ready for our summons thither , that no crosses , losses , or afflictions in this world , nor all the glories therein , shall be able to give us any interruption in our journey thither . ccxxxii . it may sometimes be useful in our meditations , to compare small concerns with greater , and so to set our frequent troubles opposite unto our delights in this world ; and then to judge ingeniously between them ; and if our joyes do weigh down the scales ; then to re-weigh those joyes below , with the joy and glory above ; that when we are most laden with wealth and honors , most elevated with the smiles and favours of great princes here ; then to raise our souls unto a holy emulation with the saints in heaven , for gods favor there ; as our supream felicity , which will creat such a purity of heart within us , as will be more constantly delightful , than all this world can give us ; and by such a resurrection from earthly pleasures , to long after the next worlds everlasting joys , will fix our affections on that eternal bliss , with a divine transporting joy , to foresee that glory we shall find , ●he moment we expire . ccxxxiii . a regenerate mans frequent devout meditations , do raise in him a delight to converse so with god , and doth increase that delight , unto the most immense joys , that the soul of man can reach on earth . it is like the adding of ciphers to a forme● summ payable from a banck of treasure that can never be exhausted ; but the more we multiply that score , the more we may ; and the greater our account grows this way , the surer will our payment be ; by fast linking our earthly joyes , unto the everlasting chain of joys in heaven . finis . errata . page 9. l. 12. r. will so fill it , p. 10. l. 17. induced r. endued , p. 14. l. 9. then r. there , p. 25. l. 9. mark r. work , p. 26. l. 12 times r. aims , p. 47. l. 8. concealed r. cancelled , p. 49. l. 11. r. without p. 150. l. 13. r. despair , p. 151. l. 19. of r. our , p. 155. l. 7. r. marks they wear . true christian love to be sung with any of the common tunes of the psalms. dickson, david, 1583?-1663. this text is an enriched version of the tcp digital transcription a35958 of text r32402 in the english short title catalog (wing d1411). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 42 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35958 wing d1411 estc r32402 12670234 ocm 12670234 65480 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35958) transcribed from: (early english books online ; image set 65480) images scanned from microfilm: (early english books, 1641-1700 ; 1525:23) true christian love to be sung with any of the common tunes of the psalms. dickson, david, 1583?-1663. [31] p. printed by andro anderson, edinburgh : 1655. in verse. attributed to dickson by wing. imperfect: pages cropped and torn with some loss of print. reproduction of original in the british library. eng jesus christ -poetry. christian poetry, english -early modern, 1500-1700. a35958 r32402 (wing d1411). civilwar no true christian love. to be sung with any of the common tunes of the psalms. dickson, david 1655 6879 45 0 0 0 0 0 65 d the rate of 65 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion true christian love . to be sung with any of the common tunes of the psalms . col . 3. 16. let the word of christ dwell in you richly , in all wisedom , teaching and admonishing one another in psalms , and hymns , and spirituall songs , singing with grace in your hearts to the lord . edinbvrgh , printed by andro anderson , anno dom . 1655. to the reader . since christs fair truth craves no mans art , take this rude song in better part . true christian love . i have a heart for love , and love i cannot choose but have , a love that can give full content , the least as i can crave . i want not , suters , and they all have agents still with me , who promise that which i do seek , but sure i know they lie . though honour height to lift me up , and mammon me to serve : yet their attendants skars me not , nor makes my heart to swerve . pale fear , duske envie , care and toyle , with other ill hew'd wights wait for my service if i weed , their masters , o what sights . the onely thing like to prevaile , was match unto my minde : when fancie buskde my party with , perfections of each kind . but now i see that fancie is , not reall as it seemes : no earthly love can give content , all loves but christs are dreams . then why want i contenting love , since christs love may be had : in whom is all that i do seek , or can be thought or said ? what other loves do seem to have , is truely in him found ; the scattered beauties of them all in him are jointly bound . what they do lack and cannot have ▪ because they finit be , it s infinit , in him it stands for ever still : o hee , he , he is only worthy love , and nothing else but he , alas , that vanity so long hath so bewitched me . why heard i flattering idols words ? why did i parly keep : why suffer'd i affection to sing me so asleep ? how went i on so foolishly , and keept so oft their tryst , as if false loves could be found true , and had no minde of christ . no , not when christ was suiting me , and they found oft untrue : i stack still in their bonds and could my self no wayes rescue . yet good and wise lord jesus christ , did still pursue my love : he knew though i refus'd , my heart was his ; he could me move . and now it s done , my love is thine , lord jesus home receive this whorish heart , and suffer not my soul hence to deceive . there shall my suiters all me serve , but thou my love shall be , they shal be mine , not i theirs , else they shall not follow me . thus shal i have advantage twise , and blest shal be my lot , i le get my lovers goods , and love above theirs , well i wot . a love that will not me despise , though i unworthy be , though vile and loathsome , yet will he not loath but pitty mee . though fickle i , he will not change , his constancy is known ; of change no shadow is with him , he loves for ay his own : when i for want of wit , and strength offend and do confesse : he will not chide but pardon me , my faults both more and lesse . he will not charge upon me lay , more nor i may well bear , but will my burthens as i need , support , i do not fear . no wrath at others wil cause him unpleasant be to me : no flanderer will get his ear , to heare of me a lye . he will not misconstruct my words , he will not angry be : nor fret without a cause , nor frowne , nor fitch a fault falsly . nor mark my wayes so narrowly , as nothing to passe by : his love will hide my sin in love , faith safely may rely . he will not waste his heritage , nor will himself disgrace , no foes can hurt him , and their spyt , he turnes upon their face . his love to other saints shal not , work prejudice to me , more then the suns light unto all , doth hinder me to see . no causelesse jealousie will vex at any time his minde , but if he see my heart go wrong , i know he is so kinde , as to admonish and rebuke , and chasten if it need , and so me save from perishing , too oft deserv'd indeed . if i be sad , he will be loath , yet more to vex my heart , if any other will do so , 'gainst them hee 'l take my part : and those that grieve me he will grieve , and curse them more and lesse , that curseth me , so will he those that blesse me surely blesse . if trouble set about me round , he will not me forsake . nor leave me comfortlesse alone , but pity on me take . and if he hide his face a while , as wisedome oft requires : he doth but excercise my faith , and sharpen my desires . and if he seeme to stay well long , that i become so dead , as i can neither say nor sing , nor meditate , nor read , nor do ought else that might asswadge hearts pangs in such a case , but sit and droup and hang my head , long looking for his grace . uttering but broken words or none , perplext with thoughts confusde , suggestions whisper all the while , as if i were refusde , yet still his gracious hand doth me support , with secret strength : and makes me in these deeps not drown , but brings me through at length . mean time he keeps my scattered words , and failing those my teares : in books and bottels , and takes course , to rid me out of fears . and failing both my words and tears , he makes each wofull grone : and failing those , my sighes , and all the parcels of my mone . yea ; when i fit astonished , my lifted hands and looks : speaks all my minde to him , as if it written were in books . for he doth search the heart and knowes , what is the spirits mind : and as its fit , gives answer to needs cry , in every kinde . and look how sharp these tryalls are , their fruit is far more sweet : his countenance compenseth all , with one blink when we meet . for he doth make my heart more glad , then any tongue can tell : though grief was great , yet joy is now , more sweet nor grief was fell . for judge ye whosoever felt , what weight in sin , what griefe , in minde opprest what angnish is ; when soul sees no relief , what torment in perplexity , what horrour in gods wrath , what hell in feard eternity , at loosing of his breath ? and presuppon a soul were sure to dwell at last above , in heaven with christ , yet know ye not , what langour is in love ? what sicknesse in deferred-hopes ? what battell with our so : what trouble when god hides his face , and seems us to forgo ? now judge again , when weights are lift grief , anguish , torments gone . for wrath , death , hell , eternity , of fear now there is none . but in their place the heart lift up ; life , light , and rest , is come felt love , peace , victorie , hearts health , and christs sprit , all in summe . judge when our much prokocked lord , himself shews reconcilde , if with the joy that then is felt , a heart may not be filde . now what can others love do heere , to soule in such a case but adde more grief , and make the vaile more thick to hide christs face . then others loves all get you gone , or else take servants place : too hard conditions were to me , for you to quite his face , for one houres joy in him is more , though mixt with drierie tears , then all earths honour , pleasure , wealth can yeeld in many yeares . now let me rest and ruse my love , who first me lov'd , and chusde , and long cald for my wortalesse love , and would not be refusd . i le seek his love , as he sought mine , and learn of him to love , since he invites i cannot misse , though whiles he shall me prove . my love 's his fathers eldest sonne , his father , king of kings : his heritage is heaven and earth and in them both all things . his wisdome laid the worlds round , and parted sea and land , earths body through , as vines he drew the waters with his hand . he made the sun and stars so swift , yet not be seen to move , least men on earth had vexed been with motions from above . his strength upholds this weightie globe and yet which is far more , he bare our sins and heavie wrath , deserv'd of us therefore : for trueth gods promises in him , are all , yea , and amen : for love , his death for us a proofe , sufficient hath been . for justice he can do no wrong , for mercy there is none or shal in hell be , who have sought for grace through him alone . most loftie and most lowly minde , most good and most severe , most lovely , and most terrible . do all in him cohere . the meekest lamb to all his friends , a lyon to his foes , he gives his peace to all that comes , wrath followes all that goes . no foe can stand before his face , no fugitive can flee , no lurking hole can hide from him , his eyes do all things see . almighty , all where present , though , his body heaven containe , eternall god , though he as man , mans properties retaine . no robry for his maiestie his fathers match to be , the fathers god-head and the spirits , and his are one all three , therefore when i do love the son , i love the father too : and so the spirit who dwell in him , to all i worship do . hee is the tree of life to me , and so to all his own , no fierie sword debars us now , all wee for friends are known : in him my sabbath is begun , he teacheth me to cease from mine own works , and leads me to his rest by steps , of peace . flood branchd in foure to water all new plants of paradice , redeemde , and holy , making them , and righteous and wise , though we have slaine him , yet his blood speaks better things for us , then abels crying curse but his cryes , lord be gracious . though wrath should overflow the land , as with a new deludge , or fire consume the earth , yet christs safe ark is for refuge , for now no wrath unmixt with love , shall of his own be felt , because god in his sacrifice , the smell of rest hath smelt . and as the bow in clowd is pawn of not returning flood : so is that offring constant pledge of our eternall good . true isaack offered up to me , not minted at but slain : most isaack like in this escape , though slain he rose again sweet ioseph by his brethren sold , by our means made to serve : he hath provided well our food , least we through want should sterve , from egypts bonds and slavery base , it s he that sets us free : it s he that doth prepare our way , through floods and raging sea . the prophet raisde like moses true , but fruitfuller then he , he law , and curse , and types of good , christ , grace and truth gives me . my duty moses shewes but strength none can he give to do , but christ , by teaching gives me life , and will , and action to . the priest that offred only once ; and pacify'd for ay : and needs not aaron-like repeat his sacrifice each day . for aarons offring oft did prove his offring unperfite , but christs because it perfect makes , god still our sins to quite . in him all leav's and types are fild . in him they have an end , no further use of them since god did christ their substance send , no priest by office now on earth , no proper sacrifice , no alter of materials no fixt place of service . the tent where god dwels bodily , the temple where the tryst , is set for meeting of our god , as reconcil'd is christ . he arke with readie angels eled . he mercy seat of god , accesse , and oracles of peace , giving to us abroad . by him the withered rod bears fruit , with him is manna hid , the law in him lyes closde from speach , except through mercies lid . by him my prayers are perfum'd and smell as insence sweet : by him my cup is furnished , and table fill'd with meat . the priest , the alter and the lamb , the laver washing all : and what else any rite did signe , he fils up great and small . the judge which rids his people from all adversaries hand . our kindly king by whom we may possesse that promis'd land . to all his iubjects affable , above all earthly kings , his basest servants have his ear , at all times in all things . he is the churches darest love , and therefore must be mine , though i be base , yet will his grace to be my love incline . oft hath he prov'd his love to me , and will not now decline , oft hath his love much sweeter been to me then finest wine oft hath the preaching of his word , in straits and fears of death , as sweetest kisses been to me , convoyed with lively breath . oft hath his apples hunger stayde , my thirst his flaggons quench'd , oft hath his shadow me refresht , as herbs by dew bedrench'd oft in his love withdrawing , hee from bed hath made me rise , and seek him long before i fand , to make me after wise . and when we met , his wrath was gone , he cald me spouse betroath'd , and washing me by pardon , said my fair love though self loath'd : now fairest love , let my soul say , who made me clean but thou ? who made a childe of wrath like me stand reconciled now . what makes me lovely , but thy love that set the price on me : whose beauty makes me fair but thine what have i not from thee : my exaltation is come , to be a childe of god by thy descending to be man , and some whiles heer abode : thy clean conception and birth , proves thee to be the tree : where cut from adams filthy stock ●impted clean must be . thy manger makes my bed more soft , thy stable gives me innes : thy banishment home brings me where , my countrey-people winnes . thy wisedome in thy child-hood hides my foolish youthly toyes , thy self devoting unto griefes is ground of all my joyes . thy emptying my fulnesse is , thy meannesse me promots . thy hyding of thy royall state a kingdome me allots . thy servants shape and service done , from service sets me free ▪ and bondage of proud sathans yoke , and sins strong tyrranie . thy lurking thirty years unknown , for ever makes me shine with glory far above the reach of subtilest ingine . thy name inrold in sinners book , by baptisme makes my name to be inrolde among the saints , even those of greatest fame . thy offring suretiship for me to god at iordans bank , hath fred me of my sins , and hell , well's me and god i thank , i hear thee say to god , behold me and my children all : i hear the father answer thee , i love you great and small . i hear thee say : take me for them , let me their burthen bear : i hear the father cry , content come children , come and hear . come hear the covenant between me and my dearest son , come give your hearts consent thereto , and then your bargan's done . i heare thee say , mans due is death , i le do thy will , o lord . my soul and body both for theirs , let suffer i accord . i hear thy fathers voice from heaven cry , lovely son art thou these all , and this , ( and that was i ) are thine , i 'me pleased now . i hear him say to all , and me , go hear my son and live : he drew . i came thou welcom'd me ; and life i feel dost give ? now take me with thee where thou wilt for we must never shed . in faith my soul is glew'd to thee , lead me as blind are led . crosse sathans teeth , if our way ly ▪ and crosse each other foe to priests , to beanch , to golgotha , lead me and i will go . but lead ; and leave me not , or else i cannot misse to fall : if thou do hold me in thy hand , i fear no foe at all . thy combats makes me not amazde , for what could make me wo : thy victory my conflict makes , to be with vanquishde so . thy going to the wildernesse brings me to saints city : thy fighting all alone makes me fight in thy company : thy being tempted fourtie dayes , all my dayes makes me sure , thy presence , help and comfort shall with tempted me endure . if by some wrong mean i be tempt , to fill my natures lust , or god to tempt , neglecting means , under pretence of trust . to help or hazard life , some way , which god will not allow : i see thee still before me , lord , my helper heer be thou . it s true my flesh doth grieve to think , what may thy saints befall , what horrible suggestions , and blasphemies withall . what shapes and apparitions , by night some , some by day : yea power of this flesh , yet thou so usde my fear do stay . most dangerous of all , me thinks , when sathan god to scorn , in false religion worship craves , and hids both hoof and horn . and angel-like in some mans mouth , bids to some image bow , and worldly motives brings thy truth to cause me dis-avow . in this case lord give light , that i may sathan bid avoyd : for thousands here for fault of light guild have been and destroide . to free me from this ill , i know new trouble shall me breed : and make the world me persecute with spight , in word and deed . but so i may thy truth containe , and still adhere to thee : i fear no persecution , nor wickeds injury . more hatred can i not , then thou , no more despised be : more chargde with bitter calumniès , nor ofter get the lie . more scornde and mocked in my face ▪ more followed at the back : finger and tongue shut forth withall , murgeons that mockers make . lesse welcome where i offer love ; lesse thanked for good deeds : worse intertaind in my countrey , worse furnisht in my needs : more friendly handled by my friends , and those of mine own blood , then thou was , i , yea none can be who suffer shall for good . what can befall me which did not before befall to thee ? what more distrest for righteousnesse , can i expect to be ? what ludging lesse then ly thereout ? what harder bed then rocks : what sharper rest then not to sleep , or to preveene the cocks , what scant or want , more then to have no penny in my purse . among such people as me hate , and in their heart me curse . what greater hunger then to faste , and when it s come to eat , to send and buy some course peece bread and get no other meat . what greater drouth then want a drink , in journey at mid-day ? and for a drink of water call , and hear on say me nay ? what spoil of goods more then to strip me naked to the skin , and in my sight divide my cloaths , and then to scorn begin . what danger more then present death , by stones lift up to cast . there steep down rocks , heer man adjudgd , to be thrown down made fast . what banisht can i more be then for life chasde heer and there : without a hole to hide my head , which even to beasts is rare ? what prison worse then fall in hands of persecuting priests , thirsting like wolves for blood of saints to grace their godlesse feasts ? what judgement more unjust then find my party sit as judge , and still the lesse fault he can finde , the more at me to grudge ? and if i speak a modest truth to smite me on the face : and pull the haire off head and cheeks , and all me to disgrace . what torment more then pricks thurst in on 's head fourscore at once ? yea all the flesh with scourging rent , and nothing safe but bones . and those so racked in all joynts , as sinews none go free . but legs and armes asunder spelde , hung up and naild on tree . and what might seeme to be untouchde , thy tender bowels all . so burnt as slockning welcome was , by vinegar and gall . all this thou suffred , lord , and more then any can expresse . why should i then be feard for such like suffering more , or lesse . thou came to witnesse for the truth , and so must all thine do : thou came to suffer for the truth , and so must all thine too . none follow thee , except they be content thy crosse to bear : none crownde shall be , except they will for truth thy livery wear . the truth is limit to thy word , thine and none others saw ; thy scriptures meaning thou wilt have my rule and thy full law . o that i were inclinde to do what duties there are namde ! then when i suffer should for truth i coulde not be ashamde : and suffer must we , else do wrong , when men from age to age , to chop and change thine ordinance run head-long in a rage , and by their own traditions do make thy precepts voide , urging their own will more then thine , so lyes thy law destroide . but thou lord , over all declares such worship to be vain : and ere we yeeld , thy jealousie wills rather we be slain . yea ere we do a needlesse work and weaken little ones , we choose our urgers should us sink in deep seas with milstones . then strengthen , lord , my faith in thee , that flesh i do not fear . but fear may only thine offence , whose love be bought so dear , and since thou hast me bought so dear , why may i not be sure : that love which made thee pay my price shall stedfastly endure ? if i should lean to my free-will or strength , i could not stand , oft had i perisht , if my life had lyne in mine own hand . i wonder not that such as leane to their works , will or strength , fit , others for , and make themself apostasie at length . for such do not deny themselves , and so not follow thee , i chasde am to thee for refuge , and so preservde must be . chasde souls are sensible of sin , and sensible of wrath . and flee from both to thee for life , and in thee draw their breath . how then can such not persevere , and so be sav'd at length , whom thou dost empty of their own , and fils with thy fresh strength . these are the souls that come to thee . whom thou wilt not cast out : these souls are drawn and driven to thee , whom thou must save no doubt these are thy sheep for whom thou prayes for whose life thou didst die whom liars shall not long deceive , whom non can pull from thee . these did thy father give to thee , with this expresse command , son ? see thou losse not one of those , i 'le crave them at thine hand . keep them and make them persevere , and lead them all the way , through life and death , and raise them up to glory at that day thou dost accept this charge and pawns , thy honour charge to keep . our faithfull sheepherd well i know not slumber will nor sleep . these sin and law chasde souls thou counts true isaaks all to be : children of promise styling them , and heirs annex'd with thee . these are gods elect , whom he hath predestinat of old , and in his councell hath decreed to save as he hath told . whom to assure of endlesse life by his unchang'd decree , his truth and oath he laid in pawn , in which he cannot ly , and swore by his eternall self , for greater there was none : that of this elect company there should not perish one : and though these souls like ship on sea may fearfully be tost . and whiles may seem close overwhelm'd yet none such shall be lost . their anker lyes within the vaile , no winde can make it drive : it lyes where thou art landed lord , and where we shall arrive . now who so saith that thy elect for all this perish may and that thy saints of purpose call'd from thee may fall away . and looses us from leaning on the strength of thy right hand : they draw from building on the rock , and bids us build on sand , they say peter and iudas are alike belov'd of thee , and that they both for gifts receiv'd , alike beholden be : as iudas for his perishing , may wyte the love of pelf : so peter his free-will for life may praise and thank himself . they say thou knowest not who are thine ▪ of none they make thee sure : they say the lords foundation doth not ay firm indure : they say thou chooses some to day , and casts them off the morn : they make thee like vain man to be , and do thy counsell scorn . they make thee pray for thine elect , and not get thy request : yea though thou for them live for ay , to interceed as priest . gods elect whom to he gives right , to be his sons and heirs , they make them want sure right to have , the heritage for theirs . that saints till death seduc'd may be , and sheep pull'd from thine hand , whom god thee chargd to keep and save to say , they do not stand . thy word , thy oath , thy covenant they make no certaintie : faiths anker they make drive , they speak in iubstance blasphemie . they make the merchand nothing wise , and very short of thought ▪ who pay'd the price , and was not sure to have what thou had bought : yea , so unwise , as for thy sheep thine own life not to spare , whom thou may losse , though so dear bought such foolish blocks are rare . o wicked thoughts be far from me , i know thy love doth last : and whom of purpose thou dost call thy grace doth hold them fast . whom thou dost love for them thou died , for whom thou dy'd they live : thy love , thy ransoning , and heaven , all joyntly thou dost give . and whosoever hates his sin , and sets his love on thee , may be assur'd thou lovd'st him first , and for his life didst die , now , lord , thou knowes i hate my sin , and seeks to have it slain ▪ thou that knows all , knows i thee love , and feels it not in vain . then lord my love thou wilt allow , that i apply thy death . and by that means perswaded rest , to be exeemd from wrath , and well i wot the ransome is sufficient eneugh me to redeeme from hell , and imp me in thee as thy bough . for me thou emptied thy self , and stood in fathers aw : for me thou emptied thy self , and fulfilled the law . for me thou took on thee the curse , and felt thy fathers wrath : for me oft plunged was thy soul , and heavy to the death , for which i sinfully did laugh , thou mournd and wept full sore : for pleasure taken in my sin through grief oft didst thou roar . for mine ill words thou silencd was , and knew not what to say : for mine ill deeds thou lord was bound , condemned and led away . thy ditty were each one my wrongs against both god and man : thy sentence was my due desert for sins whereto i ran . these lashes laid upon thy skin , those stripes and all thy wounds were for my souls wounds made with sin ▪ o love which thus abounds ! o thus my love to see thee sad , o thus to see thee weep : o thus to hear thee grone and pant , and cry with sighs cut deep . o agony ! o fearfull sweat ! o tears ! o bloody drops ! how mingled down from cheeks to feet each chasing other hops . to see my love for love of me on bloodie shoulders bear that crosse , that curse , that growing wrath and trembling thus for fear . to see almighty god so weak , lifes fountain thus to die : with shame & pain ov'rchargd , till heaven wondred and all for me . woes me for all my sins ! woes me , for roots of sin so strong : which have so long time grown in me , and like to stick so long : oh help my love ▪ to have them slain : oh here revenge thy death ! oh on this ill avenge me too , which wrong'd us both so hath : well's me , i wot thou wilt anone grant this , and each request : anone our joy perfite shall be , anone our marriage feast . for as thou died for me , for me so also didst thou rise : and reignes as god , and shal me fetch , so makes thy word me wise . fond lovers ! tell me now if you have any love like this ? come take a share with me , my love wholly spirituall is . come change your loves ▪ and love with me or else you perish shall : go charge your loves to do the same , or perish shall you all : gods curse on him that loveth not my love lord jesus christ : or loves not them that do love him , this curse with death keeps tryst ▪ 〈◊〉 this is my love , yet if 〈◊〉 could like your love die , all these excellencies of his should work my miserie . or yet if i by death could be depriv'd of this my love : all that is said or can be more were nought to my behove . but now my love shall never die , his dayes shall never end ; his life shall eternize his love , his life to love doth tend . and i by death shal have no losse , my love shall then be more , both mine to him , and his to me , blessed be god therefore . yea , and because i cannot live , and broke his love beneath , my chariot to eternall life death he appointed hath . therefore till death his love shall be the best part of my life : in him i 'le strive gainst baser loves , and death will end the strive . only , my lord , still pittie me , and tarrie not too long : my sprite and flesh cry , come lord , come death shal renew my song . finis . notes, typically marginal, from the original text notes for div a35958e-170 psal. 4. 6 , 7 ▪ 1 john 2. 15 , 16 , 17. 1 tim. 6. ● eccles. 1. 2. can. 5. 10. psa. 77. 22. psa. 73. ● . cant. 1. ● cant. 8. 1 ezek. 16 5 , 6. 〈◊〉 ● . 6 iam. 1. 17 iohn 13. 4 psal. 10 ; 8 , 9. 1 cor. 10 19. hab. 3. ● . isa. 27. 4 psal. 103. 3 ● pet. 4. 8 psa. 89. 22 john 13. 1 isai. 30. 21 rev. 2. 19. gen. 12. 3 num. 24. 9. job 5. 29 psa. 61. 15 pet. 1. 9 7. james 1. 2 3 , 12 joh. 5. 14 isa. 13. 2 psa. 56. 8 psal. 120. 2 rom 8. 27 psal. 20. 5 psal 4. 7 psal. 34. all psal. 76 to 10 verse prov. 13 12 psa. 22. 14 psal. 116. 3 ▪ 14. & 7 , 8 joh. 15. 13 psa. 84. 10 psalm 116 7. gal. 2 20 iohn 2 18. dan. 2 47 psalm 2. 8. heb. 1. 2 prov. 8. 22 , &c. 2 cor 1. 20. rom. 5. 8 deut. 32 4 isa. 57. 15 mat. 〈◊〉 . 29. mal. 3. 2 psalm 139 7 , 8 , 9 , 10 11 , 12 rev. 4. 7 mat. 28. 20 phil. 2. 6 1 ioh. 5. 7 gen. 3 22 ●●●d . 24 iohn 5. 14 ▪ 15 gen. 2 2. 3 heb. 4. 10. gen. 2. 10 gen. 4 ▪ 10 gen. 6. 14 gen. 8. 21 gen. 9. 31 isai. 54. 9 heb. 3. 2 , 3 iohn 11 17 2 cor. 3. 6 , &c. heb. 7. 26 &c. heb. 10. 14 heb. 7. 1● heb. 9. 2 &c ▪ num. 17. 8 col. 1. 17 isai. 57. 1 cant. 1. 2 cant. 1. 2 cant. 2. 5 cant. 2. 3 cant. 5. ● cant. 1. 5 cant. 1. 16 hos. 2. 3 luke 1. 35 luke 2. 16 mat. 2. 13 luk. 2. 47 phil. 2. 7 isai. 8. 18 isai. 55. 3 psal. 4. 8 psal. 61. 2 mat. 27. 33 rom. 8 31 mat. 8. 31 matth. 4. 1 matth 4. 1 heb. 2. 18 mat. 4. 3 mat. 46 mat. 4. 8 mat. 4. 6 mat. 4. 10 luk. 23. 11 psal. 22. 7 john 1. 11 mat. 8. 20 mat. 7. 27 john 4. 5 john 4 ▪ 5 mat. 2. 37 iohn 8. ●● luke 4. 20 mat. 8. 2● mat. 26 5● mat. 26. 65 joh. 18. 22 isa. 50. 6 mat 27. 29 mat ●7 . 25 mat. 27. 4 mat. 16. 24 1 tim. 2. 12 ioh. 5. 39 1 pet. 4. 16 mat. 15. 19 psalm 119 116 mat. 15. 9 mat. 18. 6 psal. 56. ● iohn 13. 1 mat. 16. 24 heb. 6. 18 iohn 6. 37 iohn 17. 9 ioh. 10. 28 ioh. 6. 39 ioh. 6. 39 psal. 111 4. heb. 9 rom. 8. 9 rom. 8. 17 tit. 1 , 1 rom. 8. 9 heb. 6. 18 heb. 6. 13 isa. 54. 1● heb. 6. 19 rom. 8. 28 mat. 7. 24 mat. 26. 15 2 tim. 2. 10 heb. 6. 1 , 17 18 iohn 17 9 rom. 8 34 heb. 7 25 rom. 8. 16 ioh. 10. 28 heb. 6. 18 ioh. 10. 11 ioh. 13. ● rom , 8. 28 〈◊〉 5. 8 1 ioh. 4. 19 ioh. 21. 17 gal. 2. 20 psal. 116. 17 rom. 4. 5 phil. 2. 7 gal. 3. 14 mat. 26. 38 mat. 27 isai. 53. 9 iohn 〈◊〉 . 27 mat. 2● 3 , 8 luk 2● . 24 mat. 27 mat. 26. 45 rom. 7. 4 ioh. 16. 23 rom. 5. 25 〈◊〉 4. 〈◊〉 5. 10 ●ant . 5 16 cor. 16 〈◊〉 24 acts 2. ●4 rev. 1. 18 ● cor. 5. 1 rev. 1. 1● heb. 1. 1● 1 cor. 13. 1● 2 kin. ● . 1● rev. 22. 2● christs kingdome on earth, opened according to the scriptures. herein is examined, what mr. th. brightman, d. j. alstede, mr. i. mede, mr. h. archer, the glympse of sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with christ, and of satans binding: herein also their arguments are answered. imprimatur; ia. cranford. feb. 12. 1644. hayne, thomas, 1582-1645. this text is an enriched version of the tcp digital transcription a86120 of text r200009 in the english short title catalog (thomason e278_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 253 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86120 wing h1217 thomason e278_1 estc r200009 99860811 99860811 112936 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86120) transcribed from: (early english books online ; image set 112936) images scanned from microfilm: (thomason tracts ; 46:e278[1]) christs kingdome on earth, opened according to the scriptures. herein is examined, what mr. th. brightman, d. j. alstede, mr. i. mede, mr. h. archer, the glympse of sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with christ, and of satans binding: herein also their arguments are answered. imprimatur; ia. cranford. feb. 12. 1644. hayne, thomas, 1582-1645. [6], 90 p. printed by ric. cotes for stephen bowtell, and are to bee sold at his shop at the signe of the bible in popes-head alley., london, : 1645. "christian reader" signed: t. hayne. annotation on thomason copy: "aprill 10th.". reproduction of the original in the british library. eng jesus christ -kingdom -early works to 1800. a86120 r200009 (thomason e278_1). civilwar no christs kingdome on earth, opened according to the scriptures.: herein is examined, what mr. th. brightman, d. j. alstede, mr. i. mede, mr. hayne, thomas 1645 45978 157 260 0 0 0 0 91 d the rate of 91 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2008-08 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion christs kingdome on earth , opened according to the scriptures . herein is examined , what mr. th. brightman , dr. j. alstede , mr. i. mede , mr. h. archer , the glympse of sions glory , and such as concurre in opinion with them , hold concerning the thousand years of the saints reign with christ , and of satans binding : herein also their arguments are answered . imprimatur ; ia. cranford . feb. 12. 1644. london , printed by ric. cotes for stephen bowtell , and are to bee sold at his shop at the signe of the bible in popes-head alley . 1645. christian reader , divers are the causes of error in religion . many there are who will not rest content with necessary and saving truths others are misled by enthy siasms and their own private spirit : some erre by reason of the weaknesse of their judgments , and not attending to them that can better informe them : but above all , what christ said to the jews was and ever will bee true , men erre not knowing the scriptures . admit , will some say , what you affirme to bee most true in the generall temper of the now d sordered world , you may not lay these imputations on such whom you undertake to answer ; they were men learned , moderate , cautelous , well-studied in scriptures . it is granted : but the best may erre , and therefore let us search the scriptures , as did the bereans , and try whether side in these points maintain the truth . dr. alstede was a man of vast comprehension , but had many irons in the fire ; mr. brightman i leave to dr. coopers judgement , who sayes that pretending to give us a revelation of the revelation hee hath set forth an obscuration thereof . mr. mede was my worthy and learned friend , but not to bee preferred before truth . mr. archer was held to bee a pious and good christian : if hee bee not the author of the book in his name , let him beare the blame that fathered it upon him . who should bee the penman of the glympse i know not . with none of these deale i farther then they are ingaged in this dispute . what i cite out of dr. alstede is from the english edition , more parable now then the latin . what i crave of you good reader is this ; that you would read without prejudice , examine each matter throughly , and judge impartially . yours in all christian offices of love to be commanded , t. hayne . the contents of this treatise . chap. i. whether christs kingdom on earth bee yet begun or not ? the question sttated . the affirmative proved . page 1. chap. ii. the chiefe and common argument produced against my tenent answered and confuted . p. 4. chap. iii. the answer to many objections of the divines , who endeavour to prove , that christs famous kingdom is not yet begun . p. 9. chap. iv. mr. th. brightmans judgment of the times in daniel and the apocalyps particularly examined and refuted . p 34. chap. v. dr. j. alsteds and mr. h. archers and others account , and arguments about the same times propounded and refuted . p. 38. chap. vi . the arguments and authorities from the rabbins urged by mr. mede on rev. 20. answered . p. 54. chap. vii . objections out of rev. 21. and 22. cleared by other scriptures and answered . p. 66. chap. viii . whether the binding of satan for a thousand years rev. 20. be already past . the question stated . p. 71. chap. ix . the famous and notable binding of satan , rev. 20. is already past . p. 72. chap. x. objections answered , whereby it will further appear , that the eminent binding of satan is already past . p. 74. some faults escaped are thus to be amended . page 9. line 10. read as is , p. 121. 16. r. of gods . p. 15 1. 13. r. crucif●e him . p. 16. 〈◊〉 thousand years , p. 23. 1. 5. r. any whosoever , p. 25. 1. 15. r. a peace which , p. 31. 〈◊〉 ass●ctions , p. 43. 1. 29. r. a time . p. 44. 1. 25. r. ●xtie dayes . p. 47. 1. 1. r. dan. 7.8 . is not antichrist . p. 48. 1. 29. r. dayes and nine●e . p. 49. 1. 36. that is , uphold . p. 54. 〈…〉 p. 55. 1. 28. r. ●ude 14. p. 53.1.12 r. did and will . p. 64. 1. last r. coch notes on p. 66 . 1.● r. is 〈◊〉 p. 70. 1. 27. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 75 ● . ● . r. up in the p. 77. 1. 16. r. twe●ft-twentieth , and 1. 28. r. hst , p. 85.1.3 . blot out so . christs kingdome on earth , opened according to the scriptures . chap. i. whether christs kingdome be yet begunne or not ? the question stated . the affirmative proved . that we may rightly set downe the state of the question , and cleerely deliver the truth concerning christs kingdome , frequently mentioned in scripture , wee must know , that god is omnipotent , the fountaine and originall of all power and dominion : that his kingdome is ever lasting and throughout all ages . psal. 145.13 . that his throne is in heaven . psal. 105.19 . and that he rules not in jacob onely , but even to the ends of the world : selab . psal. 59.13 . we must also observe concerning jesus christ , that by him the world was made . joh. 1.3 . that whatsoever the father doth , the same doth the sonne also . joh. 5.19 . and that the throne of the son of god , our saviour , is for ever and ever . heb. 1.8 . so that in regard of the soveraigne power and dominion of christ , it is undoubtedly true ; that at all times hee rules , hath an absolute kingdome in the world , and doth whatsoever pleaseth him , psal. 135.6 . the rules and laws of this kingdome are delivered to gods people in the scripture : and christ according thereunto continues the administration thereof on earth , untill at the end of the world hee comes againe to the last judgement : and then hee delivers up this his kingdome ( as a faithfull governour of the same ) to his father , 1 cor. 15.24 . and ever afterward sits in the throne of his father , rev. 3.21 . that is , in heaven , which is gods throne , mat. 5.34 . acts 7.49 . of this extent is christs kingdome ; yet in regard that god hath sometimes permitted satan , and wicked men in extraordinary manner to domineere and exercise their worldly and ungodly power : and that at other times hee hath made his owne soveraignty by remarkable mercies and judgments , in more especiall manner to appeare , god and christ , upon this more glorious expression of their over-ruling might , are then especially said to have a kingdome , and to reigne ; because in such times their glory and majesty doth more manifestly shew it self , exod. 15.18.1 sam. 12.12 . obad. 21. apoc. 12.10 . and elswhere . indeed the world , were its eye-sight cleare , might well discern gods power to bee above all in many lesse matters ; but especially , when hee removes some kings , and sets up others , dan. 2.21 . & 4.14 . vvhen babels eminent monarchy was pull'd down by the medes and persians , esa. 13.17 . the medes and persians might queld by the grecians , dan. 7.7 . & 21. the grecian domi●ion broken and divided between the foure chiefe captaines of alexander , dan. 11.4 . and then againe subdivided by two of alexanders captaines , the one in the south , the other in the north of judea , dan. 11. who battered one another , untill they bad no more strength , then the two lea● of the image , part of iron , part of clay , dan. 2.41 , 42. but so dull is man of understanding , that in these kingdomes earthly sple●dor and glory obvious to the eye is admired , and cyrus and alexanders great prowesse highly extold ; but gods indulging and advancing their empires , though very discernible by an attentive and heedfull minde , is passed over and unregarded . but in this very case god hath not left himself without witnesse , but tels us , both how josuab was famous through the world , for his victories , josh. 6.27 . the heathen people could mark that . and tels how also it was god , who sought for israel , iosh. 10.42 . this many could not so well observe . scripture also declares , how babel the glory of kingdomes doth fall by the medes , es. 13 , 17. and how also it was the hand of god , that overthrew the might of that kingdome , esa. 14.22 . suppose the world negligent to observe gods power and goodnesse in these and the like passages : can it possibly be so blind , so regardlesse , when the sonne of god was incarnate , come to undoe the works of the devill , shewed his power by many miracles , and wrought mans salvation , and divulged the same to all people ? vvee must needs see ( what is so often iterated ) that then the kingdome of god was at band , yea , was come to the people then living , and that whosoever submitted thereunto , was a subject of that kingdome . 't is true that satan in those times brag'd , that all the kingdomer in the world were his owne ; and it is evident , that hee had long domineered among the heathen , and usurped power over the jews , and vassalled them in great part to his pleasure . yet by christs casting out devils out of many persons possessed , by his conquest over satan at his death , by his giving his disciples power to tread on serpents and scorpions and power over the enemy , it clearely appeares , that the kingdome , power and glory ( as the church confesses , rev. 4. & 5. ) is truly his : and that hee is king of kings and lord of lords , rev : 19.16 . the wise men were by god directed to esteem christ a king , though found in a manger . pilate adjudging to death the lord of life , yet resolutely gave him his due stile : and christ himselfe denyed not , but witnessed the truth ; that hee was a king , and born so to be , iob. 18.37 . this kingdome christ began to expresse and make known , while hee lived here on earth . vve can not but confesse it , when wee consider , that hee commanded windes , waves , diseases , devils ; that hee conquered death , and aseended to his throne in heaven : and yet hath his throne of power in his church , apoc. 5.6 . and hath been , is , and will bee , with the apostles , and their successors alwayes , even to the end of the world , mat. 28.20 . hee is said , apoc. 6. to bee crowned as a king , and on a white horse to ride forth conquering , and to conquer : and therefore the great and famous kingdome of christ , that mentioned in dan. 2.44 . & dan. 7.13 . & psal. 2. hath already long since begun , now is , and ever will continue , and is not ( as most jews , and some christians too sarre herein consenting to that deceived nation , affirm ) hereafter to take its beginning : much lesse is it to bee a kingdome of a thousand years continuance , and no more . that christs kingdom is long since begun , thus i punctually prove by these arguments . argument 1. the destruction of jerusalem and its sanctuary was acted a thousand and some hundred yeares agon , about the yeare of christ 73. but jesus christ was to bee the messias or annointed prince before the desir●ction of jerusalem and its sanctuary , dan. 9.25 , 26. therefore jesus christ was the messias , or annointed prince a thousand and some hundreth yeares agon . and is not now to begin that kingdome . argum. 2. princes upon , or presently after their being declared to be annointed princes begin their kingdome . scripture and common experience confirm this . but it was declared , that jesus christ was the messias , the annointed prince , before the end of the seventy weeks , dan. 9.24 , 25 , 26. which no expositor extends further then the destruction of jerusalem , and that was one thousand five hundred yeares agon . therefore jesus christ began his kingdome before the end of the seventy weeks , one thousand five hundred yeares agon : and is not now to begin it . argum. 3. no good and lawfull king sends out his commands , and requires them to bee obeyed , before hee hath begun his kingdome . but christ sent out his commands , and required obedience to them at his being here upon earth , one thousand five hundred yeares agon , mat. 28.20 . therefore his kingdome then began , and is not hereafter to begin . chap. ii. the chiefe and common argument produced against my tenent , answered and confuted . against the tenent above confirmed , this objection is commonly made ; christ comes not to that his kingdome in daniel , untill the fourth kingdome in that propbesie bee destroyed , dan. 7.11 , 13.14 , 27. but the fourth kingdome in daniel , is that of the romans , which is yet in being . therefore that kingdome of christ is not yet begun . answ. in speech of foure great kingdomes , without reference to daniels prophe●ie ; the babylonian kingdome is the first , the medes and persians make the second , the grecians is the third , and the romans is rightly counted the fourth . but if question bee about the foure great kingdomes in daniel , alexander the great , and his foure chiefe captaines , who after his death were made kings of severall nations , and were more famous then the rest , are the third kingdome in daniel . afterward , sele●cus nicator king of syri● , and ptolomie lagides king of egypt , and their posterity became potent for a long time above all other kings . they being two , and endeavouring by marriage to agree in one , and by their frequent dissentions much molesting the jews , whose country did lie between syria and egypt , make the fourth kingdome in daniel , expressed by the two legs of iron , with feet , part of iron , part of clay , and by the fourth beast , dan. 7. which was more savage and cruell to the jews , then the three former kingdomes . that the kings of syria and egypt are the fourth kingdome in daniel , is averred and su●hciently proved by these learned , skilfull , and most diligent searchers into the sacred text : namely , fr. junius , im. tremelius , h. broughton , robert rollocke , am. polanus , and. willet , is . genius , joh. borelius , joh. scharpius , joh. woolebius , mr. diodate and some others . that their judgement is sound and good , and that the romans bee not the fourth kingdome in daniel , i thus prove : argument 1. the fourth kingdome in daniel was to be destroyed before god gave christ the great and most eminent , and everlasting kingdome and dominion , dan. 7.11 , 13 , 14 , & 27. but the romane kingdome was not destroyed before god gave christ the great , most eminent and everlasting kingdome and dominion , mentioned , dan. 7. for christ had all power in heaven and earth given him , mat. ●8 . 18 . a kingdome which lasteth for ever , luke 1.33 . and this kingdome he had at , or neare his ascension , at which time , and a thousand , and some hundreth yeares after the roman kingdome stood , and ( as some affirme ) yet stands . therefore the roman kingdome is not the fourth kingdom in daniel . argum. 2. the fourth kingdome in daniel is to bee destroyed before christs kingdome , to which all nations , ( and not the jews onely ) are to submit , dan. 7.14 . not before a kingdome of a thousand yeares ( as some conceit yet to come ) begins . but the roman kingdome was not destroyed before christs kingdom began , to which all nations were to submit ; for it began about the time when christ sent to all nations to obey what hee commanded , ma● . 28.20 . at which time , and thence to this present the roman kingdome continues . therefore the roman kingdome is not daniels fourth kingdome . argum. 3. if the fourth beast , dan. 7. expresses the roman kingdom , then the beast , rev. 13.1 . to the 11. sets forth the very same kingdome , and not one like thereunto . for most exposisitors hold ( and that aright ) that that beast , rev. 13.1 . sets forth the roman kingdom . but the beast , rev. 13.8 . to the 11 verse , expresses not the very same , bnt a like kingdome to the foure kingdomes , dan. 7. therefore the fourth beast , dan. 7. expresses not the roman kingdom . that the beast , rev. 13.1 . to 11. expresses not the very same , but a like kingdome to the foure kingdomes , dan. 7. i thus prove . the chiefe mysticall and figurative termes in the revelation , having reference to something in the old testament , expresso some new matter like the old , and not the same with the old. but the beast , rev. 13.1 . hath in the figurative and mysticall termes thereof reference to the old testament ; namely , to the foure beasts , dan. 7. therefore that beast , rev. 13.1 . expresses not the very same , but a like kingdome to those foure in dan. 7. what ●asfirmed of the chiefe mysticall and figurative termes in the revelation , is evident : for egypt , babylon , the new jerusalem , the wildernesse , paradise , manna , and other the like termes expresse new matters like the old , and not the same . and that there is a manifest reference of that beast , rev. 13.1 . to the foure beasts , dan. 7. is most manifest . for in dan. 7. the 1. beast is a lion . 2. a beare . 3. a leopard . 4. a beast with ten horns . the beast , rev. 13.1 . hath 1. a mouth like a lion . 2. feet like a beare . 3. a body like a leopard . 4. it hath ten hornes . and as the foure beasts , dan. 7. have seven heads : the lion one , the bear one , the leopard foure , and the fourth beast one . so the beast , rev. 13.1 . hath seven heads . thus the reference is most evident . answ. to this argument is answered . bee it granted that christs providentiall kingdome over all things , and his spirituall kingdome over his church were administred by him , when hee lived upon earth , yea , even from the beginning of the world , and shall continue unto the worlds end . yet his monarchicall kingdome , in which hee shall govern and raigne , as earthly monarchs have done , universally over the world is not yet begun . mr. archer . replicat . christ in his kingdome above mentioned , is the most absolute king and monarch that ever was , is , or shall bee : and you much debase and vilify him and his kingdome in comparing it , and counting it inferiour to earthly monarchies and kingdoms . for they rose out of the sea or earth , dan. 7.3 , & 17. rev. 13.1 . & 11. but christs kingdome is set up by the god of heaven , and is often called the kingdome of heaven in the gospel . christ is the lord from heaven , 1 cor. 15.43 . and therefore is above all , joh. 3.31 . the kingdoms of other states were destroyed . dan. 2.44 . but christs kingdome is everlasting , and can never bee destroyed , dan. 7.27 . other great kingdomes of the world ruled over one hundred twenty seven provinces , or the like . but christ is to have all nations to serve him , psal. 72.11 . even the uttermost parts of the earth for his possession , psalme 2.8 . in all things christ hath the preheminence : and therefore christ at the time mentioned was a more absolute monarch , then any king ever was , is , or shall bee ; and had a lawfull authority to give out his commission for all nations to be taught to observe his commands , mat. 28.20 . but to come close up to the point , thus i argue . argum. 1. when herod , pila●e , and the jewish rulers rose up against jesus christ , god set him up to bee his king on mount sion his holy mountaine , and gave him so eminent a kingdome , that to it , all kings , judges , and people must submit , or else bee crusht with an iron scepter , psal. 2. act. 4.26 , 27. pnt herod , pilate , and the jews rulers rose up against jesus christ one thousand five hundred and moe yeares agon . this is undeniable . therefore god set up christ his king on sion his holy mountaine , and gave him a knigdome so eminent , as above , one thousand five hundred and moe yeares agon . what ever men conceive , w●e must to the law and testimony , to the sacred authority of scripture : and seeing wee have good ground thence , so to doe , wee may and doe averre , that ( notwithstanding worldly potentates not subtle reasonings onely , but mighty oppositions also aganst christ ) god set him up king on mount sion , and laughed to scorn the vain and frustrate designes of his adversaries , agents for , and friends of rome , the then most potent kingdome on earth . so that it must bee granted , that christs kingdom then set up , was more powerfull then romes : which to this very day never could ( though assisted by the gates of hell ) either by might or policy prevaile against christs kingdome . argum. 2. christ in st. johns time , was the prince of the kings of the earth , rev. 1.5 . had all things given him by his father , luke 10.22 . all power in heaven and earth , mat. 28.18 . before his ascension : so that hee was the head of the church his body ; and in place farre above all principality , power , and domination , and every title and name , that is named , not in this world onely , but in the world to come , ephes. 1.21 , 22. therefore at christs being here on earth , or neere unto that time , he had an absolute and boundlesse soveraignty farre above all monarchs and kings that heretofore lived , or ever shall hereafter . for though many of them had very large dominions , and great prosperity both in peace and warre , and subdued and vassalled many other kings to their scepters : yet none of them had all power in heaven and earth committed into their hands by god . they were not capable of such honour , nor fit to be intrusted with so great a charge . chap. iii. the answer to many objections of sever all divines who would provetha christs famous kingdome is not yet begun . t is sufficiently above proved , that christs emin●nt kingdome was long since begun : yet against this truth ( as against diver● others ) are many things objected . but the sun retaines its light , how many clouds soever bee interposed . wee will punctually examine any thing that is worthy of answen . object . if christ had about the time of his ascension● so absolute a soveraignty , at is affirmed , how is it , ●that many nations in those times , many afterwards , many at this very day have not , or doe not yet yeeld obedience to him ? many tyrans , many hereticks have risen up against his dominion and laws . answ. those were no impeachment to christs absolute soverdig●ty . the wickednesse of sons takes not away the fatherhood and authority of parents that is over them : nor doth a debauched servants ill carriage , argue his exemption from the mastership he is subject unto . david was , and continued king , though . 〈…〉 and sauls house , though absalon his own son●e , though shebah a benjamite , and many of israel rose up against , and submi●ted 〈…〉 his scepter . so christ sits an absolute king on his throne , bee the people of the world never so unquiet , erroneous , rebellious . hee rides on a crowned king conquering his enemies ( more then ever david did ) and still to conquer . rev. 6.2 . and if any escape their due deserved punishment in this life , they must appeare at the great day of accounts hereafter , and shall then smart for all their miscarriages . object . judge wee of christs kingdome by what wee finde in sacred writ , and otherwise concerning him . when he●came into the world , hee was a man of sorrow , hee was in the forme of a servant , rather a worm then a man , had no beauty in him that bee should bee desired . in all this what royalty ? what sign of majesty ? glimps . 11. answ. vvee are not to judge of matters according to their outward appearance , or mens est●em , but according to their true worth and excellency . christ it his incarnation humility , but whatsoever hee then appeared , hee was indeed the fairest of ten thousand , cant. 5.10 . fairer then the children of men , psal. 45.2 . and was god and man : and exalted by his father above every name that is named . object . hee had a reed put into his hand , in stead of a scepter , was bowed to in scorue : his lordship and dominion was much darkned , and appeared not to the world : his crown and dignity were hid in a monnet : b●e was little knowne by the name of god omnipotent , ●or shewed himself● to bee lord of lords , and king of kings , glimps . p. 9. answ. 1. if christ was abused and scorned , the greater was the peoples sinne , and his patience the more eminent . the more indignity hee su●ed , the greater did his love appeare to wards us , and his merit more prevaile for us . such an objection as this , might of old have been expected out of the mouth of a pharisee , or now from an unhappy son of the sy●agogue ? a child of wisdome cannot but know , that christ by his by his 〈◊〉 , curing ●ll disedses ; by bpening the eyes of the blind , so born ; by giving hearing to the deas ; by raising the dead , by rising himself from death , notwithstanding satans and wicked wretches malice against him , shewed himselfe to bee the sonne of god , to bee god equil● and one with the father : and to have a power above all ●ings and potentates that ever ruled . my works , saith he , testif●e of mea . object . no● onely himselfe , but his disciples and followers also were injured and mu●thered by the bloody minded jewish rulers , and rem●n dop●ties ; yea● his subjects were but a company of poore distressed forlorne people , wandring up and down , destitute of all comforts . glimps . p. 9. answ. if christ himself suffered a shamefull death , surely hee had done all things well , and deserved it not : but hee came into the world to die for us , and for our redemption hee died , and overcame death and all adverse power . if his apostler , their successours , and mu●titudes of christians were injured and persecuted by the authority of heathen emperours , and many of them put to death , and savagely butchered : yet dying for , and in the lord , and in a good cause , they were so sary● from being for●orne or miserable , that they are pro●onced blessed and happy , mat. 5. rev. 14. christ by dying for them , 〈…〉 of death : so that their deaths were comfortable to themselves , and advantageous to the gospel , and christs kingdome thereby was more and more propagated . they were of that number which overcame the devill and his instruments by the bloud of the lamb , and by the word of their testimony , and that loved 〈◊〉 their lives unto the death , rev. 12.11 . object . christ hath not yet ruled , as earthly monarchs did , universally over the known and esteemed world : nor hath be had soveraignty over all the earth in a visible and worldly manner for splendor , riches , peace , &c. whatsoever is not sinfull . hee hath not subdued all the neighbouring nations , as david had done . the fa● on earth , psal. 22.29 . that is , great men for outward estate bowed not unto him . archer ( if the booke bee his ) p. 3.6 . answ. if christ did not rule , as the earthly monarchs for visible splendour , glory , &c. the reason is easily given : solomon who excelled in abundance of all outward and royall accoutrements , found all to bee but vanity of vanity , and vexation of spirit . if the wise●t of all kings esteemed them so upon his owne just triall and experience , much more did christ know their worthlesnesse and emptinesse . his kingdom served to furnish his subjects with matters an hundred fold better in this life , and in the world to come with endlesse happinesse . vvhereas all that those earthly monarchs possessed was but as the beauty of a lilly , which soon fades , and on the morrow is cast into the oven . nor did christ intend to conquer the world by force of armes , but in a more heavenly , peaceable , and glorious a manner . hee ( as a learned man well saith ) sent forth his apostles , who though they were but a few mean men , yet were they more victorious , then the greatest alexander , and potent caesars ; and conquered by the word of their testimony many opposite kingdomes ; subdued many thousand spirits and consciences , and that in a short time without shedding one drop of blood . secondly , though not many noble , rich , wise , yet some of al these sorts were converted in the primitive times : as , namely , joseph of ar●mat●ea an honourable counsellor ; some saints in the tyrans nero's house the aethiopian queens chamberlaine , such as came out of all nations at penteoost , acts 2. ( for mean men use not to be farre travellers ) the generous bereans : and seing these became followers of christ , so doubtlesse did many others . for isaiah speakes often of kings , ( whose example draws a train of the best sort after them ) overcome by the brightnesse of the gospel . besides the fat on earth , men like the plants of god flourishing with the fatnesse of gods grace , psal. 92.14 . fed with the marrow and fatnesse of the gospel , esa. 25.6 . became members of christs kingdom . object . at christs possessing his kingdome ( suppose it to bee about his ascension ) hee did not bring under all the earth , and haughtinesse of people ; that is , kingly power , that he alone might be exalted , esa. 2.11 . & 17. archer p. 22 , &c. answ. christ was the stone , dan. 2.25 . which did strike , break , and destroy the foure kingdomes there mentioned : and was avenged of them for their pride and idolatry , which are the sinnes for which god threatens in esay . as god in his due time punished those foure kingdomes ; so when romes sins were come to ripenesse , hee spared i● not . for hee tooke peace from the earth , and left the roman forces to kill one another , rev. 6.4 . and for being drunke with the blood of god people , when her sinnes come in remembrance before god , ( bee is fully to bee rewarded : and at length to bee left desolate , and burnt with fire , rev. 17. & 18. how christ at the comming to his kingdome was and is exalted above all , i have formerly declared : how christian kings are his substitutes and nursing fathers of the church : see esa. 49.23 . & 60.3.11 , &c. object . antichrist hath set up himself as lord and god , and prescribed laws to the consciences of men : so that christ hath been cast out of his throne , and to this day hath raigned little outwardly . the devill himself in regard of multiplicity of subjects is a greater king then hee . for the greatest part of the world is beathen , antichristian , or ●isked , glimps . p. 9 , 10. answ. anitichrist hath indeed magnified himselfe , as much as possibly hee could , and attempted to throw christ out of his kingdome . but christs throne abides firm for ever and ever , heb. 1.8 . antichrists babel fals , but of christs kingdome there shall bee no end , b●ke 1.33 . and though the devill hath many moe subjects then christ , if you account the faithfull alone to bee christs subjects , and the rest the devils ; yet if you judg aright , you shall finde that christ hath moe subjects then the devill , and that christs power over all is greater then the devils . for even the devill himselfe , and all his subjects , ( as you call them ) are at christs command , and if they doe any good , 't is by their true ●orde exciting them ; and evill neither can they , nor the devill their lord by usurpation doe , except christ permit them . besides , every faithfull servant of god , and subject of christ is as deare to god , as the apple of his eye , is as david , zach. 12.8 . worth tenthousand of the devils vassals . if the least in the kingdom of heaven bee greater then john baptist , how much more pretious to god is any true christian then millions of reprobates ? object , kings have their royall thrones , their palaces , their attendants ; they appeare many wayes , both in these and other matters , what , and how great they are . now , what i pray you , was there in christ formerly answerable to the glory , power , and majesty of some mean kings in the world in these times ? answ. if you will further urge to a comparison between christ and earthly kings , i doubt not but that you will easily discern your misprision . for what kings palace and throne on earth is comparable to christs which is in heaven ? 1 king. 9.27 . psal. 11.40 . vvhat kings attendants and messengers like in fidelity , agility , strength and observance to the spirits , holy angels , who are at christs command ? kings have their potent and puissant hosts ; but infinitely inferiour to christs hosts , that is , all creatures in heaven and earth ; far unlike to the thousand thousands that minister unto christ , and ten thousand thousands that stand before him , dan. 7.10 . god gives to kings great majesty and glory , dan. 5.18 . but christs glory is above all principalities and powers , and all names of created excellency : and into his hands god hath given all things , ephes. 1.21 . job . 13.3 . & 16.15 . kings send their edicts to the utmost parts of their dominions : but christ to all parts of heaven and earth . kings command their officers , and have them responsable for their services : but kings themselves are christs vicegerents , and must bee countable to him for all . christs laws are most heavenly , most perfect , far surpassing all humane inventions . the honours that any one receives from his king , are but mean and momentary in regard of the honours , which god ● gives . kings can punish the bodies of their subjects with prison and death ; but god can cast both their soules and bodies into the lake of fire and brimston . kings stand in need , and make use of their subjects help and advise : but christ nor needs , nor will use his subjects counsel ; and will use , though hee needs not , their services . vvhat should i say more ? christ in all things doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not onely surpasse all that is in kings , but even all that can be spoken , or conceived of them . so great then is the glory and majesty of christ , that the moon may bee abashed , and the sun ashamed ( take the speech literally , or else figuratively for princes , and such as they lend their light unto ) when christ raigns on mount sion , and shews his power to bee above all created might whatsoever . the sun never saw any king doe such wonderfull workes as christ here on earth did effect . if some subject bee ignorant of a kings majesty and eminency , it is because his meannesse hath not accesse to the court , nor converse with such as can inform him : but a good christian cannot but know christs kingly glory and highnesse . for though hee cannot approach that light and majesty , in which christ now is : yet may hee search the scriptures , which in excellent manner discover the same , so far as it pleased the holy spirit to describe them , or is needfull for us to know . object . but christ himself saith , my kingdome is not of this world . therefore there was some power and royalty , which was either denyed christ , or which hee would not take upon him . answ. a kingdome may bee said to bee of this world in two respects : first , because the administration of it is by humane and worldly means , and tends to worldly ends ; as , namely , to get a large extent of wordly dominion , a glorious name among men , abundance of earthly matters , and there is terminated . in this sense , not christs , but alexanders and the caesars kingdoms were of this world . secondly , because it is so administred , that men conversing in this world may thereby take notice of christ , use the things of this world in an heavenly manner , have on earth a conversation as it were in heaven , each man in his severall calling and place of worldly employment serve god , and advance his kingdom of grace in this world , and so submit themselves to christs government here , that they may bee heires of glory in a better world . such a kingdom christ both had , and hath , in , and over this world ; such a kingdom hee affirmed himself to bee born unto . and as christ governs this world and all things therein in ordine ad c●lestia , with reference to the world to come : so moses , who was in gods place , and his deputy , to direct aaron and the israelites ; and david , who was gods shepheard to govern and feed the jews , did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , perform the best service they could , for the bringing the people in those times of the world under them , to a more blessed estate in another world . replicat . but when the people would have made christ a king , hee did not assent thereunto , but went from among them , joh. 9. answ. the people there , out of a sudden apprehension of christs power , who miraculously fed many thousands with five barly loaves and two fishes , were not fit instruments ; nor had a calling to fit them , for conferring on christ so great a dignity . scinditur incertum studia in contrariavulgus , is a true and cleare verdict upon them , as the schism , joh. 10.19 . plainly shews ; they which to-day would make christ a king , will to morrow depose him : if not they , some others in a like , but contrary heat , upon some sleight distaste will doe it . their hosanna one day , their crucifige soon after shew the mutability of their fancy . secondly , had christ accepted of the kingdom at these few jews instance , this might have been an occasion of a grievous combustion in that seditious and discontented people ; because the chief rulers of the jews consented not thereunto , and had much people blindly led by them . if the chiefe builders refused the head corner stone , and said , wee will not have this man rule over us : and further conspired , saying , come this is the heire , let us kill him : christ , who well knew gods law for the government of that people , would not bee made king , unlesse hee was orderly called thereunto by the chief elders and rulers of their tribes . thirdly , christ did not deny , or publikely gainsay his being made a king , but perceiving their intention to take him , and make him a king , hee withdrew himself , and thereby both avoided civill dissention , to which that people were too too prone , and continued also his humble course of life , that as a lamb hee might come to the slaughter and die for us . hee well knew the time appointed for his humiliation ; and waited his fathers good pleasure for his exaltation . fourthly , when hee was set as a king upon the holy hill of sion , his purpose was to propagate his kingdom by other courses , then suited with these peoples plots and devises : their thoughts and wayes , were not christs thoughts and wayes : for his mind was to demonstrate his glorious might and sovereignty , and his infinite and all-seeing wisdome by means in the worlds eye and humane esteem most unlikely . this in his good time he accordingly peformed . object . the saints are said , apoc. 20 to raign with christ a thouand yeeres ; this is not yet fulfilled . therefore there shall be hereafter a thousand yeeres of christs raign , in which the saints shall raign with him on earth . for their raign with him in heaven is everlasting . answ. obsrve well , that 't is no where said , that christs raign on kingdom is of a thousand yeares continuance . his kingdom foretold , dan. 7.14 . begun long since , and continues for ever : hee neyer reversed his command of teaching all nations . ever since that edict , people of all nations and languages have been called to christianity , shewed their faith by their practise , and sealed their testimony ( such as have been called thereunto ) by their deaths . secondly , for the space of a thousand years after christs time , many were called in severall nrtions , and in every part of that thousand yeeres , many lived and raigned with christ , and the true doctrine of the gospel was held in some good measure untill neare the end of the thousand yeeres : at which time there was a declining , mr. fox mart. pres. pag. 5. then matters grew worse and worse , fox . p. 215 , vol. 1. sylvester a sorcerer about that time held the popes chair . and hildebrand soon after appeared to rule not by gods , but by satans spirit , id. pag. 237. so that soon after these wicked beginnings , error and superstition spread very much in the churches proceedings . quest . when then did the thousand years of the saints raigning with christ end ? tell us the time punctually . answ. as wee cannot design the very year and day of the beginning of christs famous kingdom , & gods setting him up king upon the hill of sion ( nor doe wee hold it necessary ) but onely in generall aver with scripture that it was begun in christs life time on earth . so for the end of the thousand yeares of the saints raigning with christ , wee will not point out the very yeare and day ● but wee say that about a thousand yeers after christs time , satan being loosed , did with the full height of his malice infuse into the pope and his instruments , pride , error , and other impieties : insomuch that by the popes power and craft conjoyned , the nations in al the kingdoms of this western part of the world in great measure yeelded to the popes supreme authority over all kings , to his pretended infallible determinations , to many superstitious observances , and were led blind fold into a multitude of false and currunt doctrines . in this grand apostasie , christ had faith full servants who saw romes declining from truth , and growth to an height of wickednesse . these as the rest of the saints formerly continued to inhabit the holy city , the new jerusalem , though they were assaulted with bloudy and most violent persecution , and were extremely oppressed and tyrannized over untill luthers time . object . the saints are said to reign with christ the thousand yeares , in which satan is bound , rev. 20. their reigning with christ imports more then when it is said , that christ reigns in or with them . this their reigning with christ hath never yet been performed . for christ hath never yet visibly and personally come again to the earth , that they might reign with him , as the words import . and therefore hereafter he must so come , and they reign with him . archer . answ. 1. there is nothing spoken , apoc. 20. which may assure us , or indeed give us any the least warrant of christs personall and visible comming again to reign here on earth . if such a matter had been , it might much better have been concluded from this : lo , i am with you always to the worlds end , mat●ult . or from christs walking amidst the golden candlesticks , rev. 1. that is , the churches of god . that hee then did perform , and in the same manner ( which is there meant ) he will ever do it to the last day . these speeches and the like put together would soonerafford ( which indeed they do not ) a personall presence of christ still on earth , then any speech , apoc. 20. and , 2. where t is said , the saints reign with christ on earth , how can that be more emphaticall , and imply more then this , wee shall suffer with christ ? rom 8.19 . no man ever hence inferred that christ must again come down from heaven , that wee may suffer with him . in both speeches of reigning with , and suffering with christ , christ is the chief , men are his members , and partake with him their head in both . sometimes the frame of the like expressions is different . as thus , cornelius beleeved with his whole house , act. 10.2 . even here cornelius is the chief ; so had hee been , had it been said , the whole houshold beleeved with him . and what can there bee more in this speech , wee work together with christ , 1 cor. 3.4 . then in this , christ works together with us ? mar. 16.2 . christ is the chief in both . let us not gull our selves with niceties , and wrest that from texts , which was never intended . wee suffer , wee co-worke with christ . and both these wee doe on earth : but may not hence conclude , that christ comes down to us personally and visibly for that purpose so neither can wee conclude christs visible and personall presense on earth , because it is said , that we on earth shall reign with him . dr. alstede , who hath laboured most earnestly in his proofs about this point of the thousand years , never makes any conclusion for christs visible and personall comming down again to earth . hee was a better logician then to conceit that such an inference could bee wrought from these words , apoc. 20. the glimps . is unresolved , pag. 13. mr. cotton denies it . p. 4. mr. mede most modestly and ingenuously ( as in his other writings , so in his comment on the apocalyps ) lashes not out so far : but keeps to generall termes . onely mr. archer is bold , as to wrest some other scriptures , so here : and to make christ visibly come from , and return to heaven according to his fancy , rather then any text well understood . repl. bee it so , that dr. alstede sayes not , that christ shall visibly and personally reign on earth as mr. archer doth : yet bee asserts the resurrection of the martyrs , who are to reign with christ , to bee demonstrated {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as clear ( apoc. 20.4 . ) as if our eyes saw it . p. 8. but the martyrs are not yet risen from their graves : therefore the saints and christs eminent kingdom is not yet past . the speech cannot bee of the martyrs rising from sin , but from their graves . for 't is mentioned after speech of their beheading . therefore it cannot be meant of a rising from sin in this life . answ. 1. let it bee observed , that the thrones were set , apoc. 20. and 1. that wee mostly agree in this , that the apostles and other godly persons are those that sit on the thrones . 2. it is also confessed , that these were beheaded , or otherwise killed for their testimony to the gospel : both these were fulfilled in the apostles , and other the saints life time : so say i , was also their judging the world by gods word preached , as the word preached by christ judged it , joh : 12.28 . moreover , secondly , it follows not , that because their deaths and martyrdoms were spoken of first , rev. 20.4 . that the speech afterward of their rising again , must be meant of their rising from death and from the grave , and not from sin . for after speech of their martyrdom , it is said of them , that they worshipped not the beast , nor his image , nor received his mark , as advancers of the beasts kingdom with reference to their life time : but ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is here so to bee rendred ) lived and reigned with christ , that is , as advancers of his kingdom , and partakers thereof , and that in their life times also . mark the context well , and of this there will bee no doubt . mr. cotton ( pag. 20 l. pen . ) grants , that even now there is a resurrection of many pretious souls , and that they reign with christ in their hearts and families , as much as in them lies . so the apostles and all good christians rose from the death of sin , as christ from the grave , col. 3.1 . and on earth sought things above and in heaven , where christ is : they lived with christ , as henoch walked with god , gen. 5.22 . they reigned in this life through and with lesus christ , from whom they received abundance of grace , rom. 5.17 . and , thirdly , i answer , that this reigning with christ is an expression like others denoting the excellent priviledges of christians , and the great honours , which christ confers on them . as namely , christ treads satan under his feet : true christians also tread on him , rom. 16.20 . christ rules the nations with a rod of iron , christians also doe the same , rev. 2.27 . out of christs mouth went at we edged sword , rev. 1.16 . the word of god in the ministers mouth is a two edged sword , heb. 4.12 . christ treads on the aspe , the lion , and dragon , psal. 91.13 . christs apostles tread on serpents and scorpions , and nothing shall hurt them , luke 10.14 . christ inherits the earth , psalm 2.8 . so doe good christians , mat. 5.5 . psalm 37.9.11 . esa. 60.21 . as christ hath a kingdom here on earth , psalm 2.6 . rev : 19.16 . so the saints are made kings unto god , ( not kings over men , as david ) and shall reign on the earth , rev. 5.10 . thus as is the heavenly man , such are they that are heavenly , 1 cor. 15.48 , 49. true christians are the body of christ , hee is their head , 1 cor. 12.27 . col : 1.18 : as they partake of sufferings like his : so they have their share of honours , which christ enjoyes : of his fulnesse they receive in their measure , as by the particulars here mentioned , and some other the like doth clearly appear . the speech of reigning with christ may not bee stretched further . repl. sitting on thrones , and having judgment given to the saints , imports a far other matter , then you conceive : beleevers shall rule the world as kings , and discipline mens soules as priests . christ will depute the saints governours upon earth , arch. p. 23. the wicked shall bee ruled with a rod of iron , and bee tributaries to the saints , as the gibeonites to the israelites , arch : p : 22. the first part of christs kingdom shall bee ruled by them . for they shall sit on thrones , &c. mat. 19.28 . at last christ will bee visibly on the throne , and constantly there sit and judg , id. 23. p. answ. nothing here spoken doth prove the saints to bee kings in any other manner , then i have above declared . they who continued with christ in his tentations , that is , were tryed by as●lictions as hee was : they that followed him in the regeneration , that is , rose from sin , as hee from death , sit upon twelve thrones , and judg the twelve tribes of israel , as the presbyters , rev. 4.4 . sit upon thrones , and preach the gospel to the twelve tribes , as peter a presbyter , 1 pet. 5.1 . did . and to them christ appoints a kingdom , as his father appointed to him : that as , they partake of the benefits of his kingdom : so doe all the saints converted by their and their successors sermons , mat. 19.28 . luke 22.28 , 29. rev. 5.9 , 10. and , secondly , concerning the saints judging others , wee know that it belongs to the office of a judg to bind or to loose , to acquit or condemn : which power that the apostles might exercise christ gave them the keyes and authority thereby to bind or to loose , to acquit or condemn in his name , mat. 16.19 . by this means they had a greater power then earthly judges , who passe judgment onely upon mens bodies , liberty and goods : but christ gave the apostles power to remit and retain sins , joh. 20.23 . and tels them , that what they hind or loose on earth , is bound and loosed in heaven , mat. 18.18 . the apostles and their successors were good and faithfull judges , and indued with wisdom , directing them to kisse the son , psal. 2. and were not like pilate and herod and other judges who opposed him . thirdly , the apostles ( for i will not deny them any their just titles ) were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rulers under christ , acts 15.22 . for christ is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the ruler , mat. 2.6 . and hath his rule and authority , as hee is the great governour above all , feeding his people israel , expressed by this title . hence i suppose the apostles to bee called princes in all lands , or all the earth , psal. 45.16 . for christ sent them to all nations . they had their attendants , who ministred unto , and were directed by them . these seeing and imitating the courses taken by the : apostles , 1 cor. 4.17 . did work the work , of god as the apostles had , done , 1 cor. 16.10 . what is said of paul and barnabas , and others , acts. 15.12 . was true also of peter , james , matthias , silas , apollos and the rest : they all had rule and authority given them by christ , according to their places . and what authority timothy and titus had , wee read in the epistles wri● unto them . the witnesses of jesus christ and of his word , who did not worship the beast , nor his image , neither took his mark in their foreheads , nor in their hands , they lived and reigned with christ , and sat on the thrones spoken of , rev. 20.4 . and ordered matters in the christian church , acccording to the direction of christ the great ruler of the church . object . before the famous thousand years , and the great and terrible day of christs conquering his enemies , and setting up his kingdom , elias must come , mal. 4.5 . and restore all things , mat. 17.11 . now elias is not yet come ; nor are all things restored : nor could the time of christs incarnation and preaching bee termed a terrible day ; for it was a most joyfull day , alsted . 54. therefore christs kingdom is not yet begun . answ. first , christ , who had no guile found in his mouth , tels the disciples plainly , that elias was come before him , mat. 17.12 . that is , john baptist in the spirit of elias . the disciples conceived aright , that christ affirmed the baptist to bee elias . why then should any doubt of this truth ? dr. alsted might well have seen a figurative speech here , as elswhere hee doth : when a new state of the old babels and edoms spirit , is termed babel and edom , page 44. & 53. secondly , the word nora in mal. 4. signifies not a day terrible , to affright , but a day with all diligent and reverend care to bee looked unto . such a day was it , when christ appeared in the flesh , and published the gospel : acts 2.20 . a day of much comfort and joy : and therefore , joel 2.31 . it is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a glorious day ; and nora elswhere is rendred by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} glorious . deut. 20,21 . the lord did for israel great and glorious things : for such they were to israel at their comming out of egypt . and hence it is , that joreh elohim is rendred , one that fears god , job 1.1 . and that joseph using the same word , saith , i fear god , gen. 42.18 . not that god was terrible to him , but that hee had a filiall and religious fear of the divine majesty . and , thirdly , if you would know how iohn baptist restored all things ; first , tell us , how all men beleeved that john baptist was a prophet in very deed , mark 11. and how all men hon●●red christ , luke 4.15 . and if you answer not your selves , wee will assay to find you an answer . it must needs bee , that ( all ) in these and the like places admits some restriction : and concerning iohns performance , wee find , that all things , which he spake of christ were true , joh. 10.41 . that hee told the publicans and souldiers and other people their duties , luke 3.12 . that the pharisees and sadduces , and all ierusalem and the region round about iordan baptized by him , mat. 3.5 . his doctrine was , repentance for remission of sins , and hee prepared the way for christ , by whom all flesh should see the salvation of god , luke 3.3 , 4 , 5. and many other matters he preached . now i am assured that no man will conceive that all things absolutely were to bee restored by him● for then what need would there bee of one greater then hee , to come after him ? it is enough that hee taught such doctrine , as set all matters in order , according to gods will , for the approach of christ the saviour of mankind . but 't is replied , saint augustine , and others say , that elias indeed shall come and restore all things , that is , confirm the saints vexed with antichrists persecutions . so that malachies prophecy being once fulfilled in iohn baptist : yet may a second time hereafter bee fulfilled in some worthy instrument of god , alsted p. 54. answ . i acknowledge saint augustine to bee in his time an excellent and bright shining light in gods church , so other fathers . but i beleeve christs exposition of malachi to bee undoubtedly true , namely , that iohn baptist was that elias spoken of by the last prophet in the old testament : and to have appeared in the very porch of the new testament ; and that malachies prophecy was by him perfectly fulfilled . yet because gods dealings are often alike , i say , that god , who sent enoch to the church of old declining , noah to the old world , elias to israel , iohn baptist to the iews become wicked ; may also send some eminent person or persons to the world neare the end there of , who shall give warning of gods comming to his own people and servants in mercy ; to his enemies in judgment before the last day . object . it is promised , that all the ends of the earth shall bee saved , and every knee bow to christ , esa. 45.22 , 23. and every tongue confesse unto him , rom : 14.11 . phil : 2.10 . that all israel shall bee saved , rom : 11.26 . mic : 2.12 . but this hath not yet been performed : there was never yet an universall conversion of all nations , nor of all israel ; therefore christs kingdom in which this is to bee fulfilled , is not yet come or begun : alsted . 89. arch : 11. & 28. glimps : 28. answ : the word ( all ) in many places of scripture cannot ( as was above said ) bee extended to every particular , but must be warily limited . it is said , that christ healed every disease , mat : 4.23 . that hee is a light to every man that is born , job : 1.9 . that saint lukes gospel was written of all things which christ had done , acts 1.1 . whereas , so short a book could not possibly contain each particular , joh : 21.25 . and christ healed not all diseased people , but any whatsoever that came unto him , or sought by others for cure : nor did the light of the gospel by christ brought in , benefit each particular person . for it is presently there added : that the world knew him not , that his own knew him not . so then the meaning of these speeches here urged must be limited according to other scriptures . that is , all shall be saved by christ , and all have eternall life , whosoever believe in him , joh. 3.15 , 16. whosoever heare christs commands and obey them , mat : 7.24 . this limitation is warranted , joh : 6.45 . where first it is said , they shall bee all taught of god : there is the generall fully expressed : but presently the restriction follows , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , every one that heares and learns of the father , comes to mee . those are onely such as the father gives unto christ , verse 37. so then the sense of the texts produced , is , that an elect company out of all parts of the world , both of israel and every nation and tongue , shall be saved : all that adore christ as their saviour , shall bee blessed in him . this is in good part accomplished already , and shall still more and more by gods mercy , and good christians industry bee effected . let no man conceive that hereby an evasion and shift is made , to elude truth . the course of scripture is cleare ; that there will bee tares among the wheat , fishes good and bad in the net of the church ; that l●● a remnant of the jews shall bee saved . hence it is , that rev : 21. & 22. when into the new ierusalem through the twelve gates they that are written in the lambs book , enter ; without this city ( yet in this world , archer p : 22. ) are dogs , inchanters , murtherers , idolaters , and such as love and make lies . mr: archer therefore very much mistakes , who holds that in christs kingdom all things in the world shall bee as perfectly subject to him , as to adam in his innocency ; pag : 5. and elswhere seems to say , that then all people shall bee holy , pag : 25. thus hee over-lashes : therefore i marvaile not that elswhere hee contradicts himself , and sayes , that the armies of the wicked onely shal be destroyed by christ in the beginning of his kingdom : as egypts armies at the red sea : and that in the thousand yeares there shall bee left some wicked ( fearing else that there would bee no ungodly persons in after times ) for a seed , whence the warriers of gog should spring : the glimps : runs the like course , and sayes , that in christs kingdom all dissention shall bee taken away , and all men shall come and serve god , and hee called by one name ; so that no one church shall dissent from another , p : 28. where speeches in scripture tending to this sense occur wee must warily understand them . the learned mr: mede said very well , that ( shall ) often denotes , actum solitum aut debitum , not whatishall doubtlesse bee done , but what is wont on ought to bee done . so exod : 30.29 . , all that come to the altar shall bee , that is , ought to bee holy : and ier : 18.18 . the priests lips shall , that is , ought to preserve knowledg : and rom : 14.11 . every knee shall bow to christ , that is , ought to doe it : for so it is expressed , phil : 2.10 . god hath highly exalted christ , that every knew should bow to him . but this counsell of god many have rejected against themselves : and many now and hereafter will neglect . or else , every knee shall bow to christ , may thus bee expounded : every one shall either willingly obey christ and serve him : or when christ hath subdued all the churches enemies , and brings them all to judgment at the last day they shall yeeld to him , and acknowledge him to bee lord of lords and king of kings . obj. it is promised that jerusalem shall bee a quiet habitation , esa : 33.20 . that the people shall break their swords into plow shares , and their speares into pruning books , esal 2. that jerusalem shall bee again inhabited in jerusalem , and that then god will defend jerusalem , and destroy all nations that come against it , zach. 12.6 . that there shall bee no more destruction , but jerusalem shall bee safely inhabited , zach. 14.11 . many the like texts are produced by dr. alsted and some others . and these promises say they , have not yet been fulfilled , but shall in their due time be fulfilled : and therefore in the thousand yeers yet to come . answ. dr. alsted in pag. 52. sayes very well , that zachary speaks not of the old . jerusalem , which was after his time demolished , but of the new jerusalem ; the christian church consisting of gods people , first in the old jerusalem , and thence all the world over . so that the old jerusalem needs not to bee rebuilt , that wee may go to worship god therein . for jews and gentiles , converted in all nations whatsoever , have a fre● accesse to god in their own countries where they dwell . all families shall mourn for their sins , as of old the jews are said to due , zach. 12.11 . mat. 24.30 . even egypt once so wicked , zach. 14.18 . and ashur once so tyrannicall , es. 19.23 . shall worship god by such rites as god appoints , as israel of old did in jerusalem at the feast of tabernacles , zach. 14.16 . midian and shebab shall comes to christ , and kedar and nebaioth and tharshish shall call on gods name , as the jews used at their offerings and sacrifices , es. 60. zach. 14.17.21 . other speeches in the prophets like these , are in the same manner to bee expounded . it is here said , these things shall bee done , that is , as above , they should and ought to bee done : these and all other nations were by the apostles , to bee taught to doe what christ commanded : the gates of the new ierusalem were opened to all people and nations on each side of the city . and many persons in all nations were of old , and shall still be called and redeemed , acts 2. rev. 5.9 . satan could not hinder the gospel from being propagated : as i shall hereafter shew . secondly , concerning the quiet and peace of the christian church : though it have a place which passeth all understanding , phil. 4.7 . yet even in the kingdom of christ , there must bee a patience and suffering , rev. 1.9 . the saints have a blessed and quiet estate , but yet they first were in , and then came out of great tribulation , rev. 7.14 . the witnesses were kild ; but revived , and were taken up to heaven , rev. 11. gods servants cry ; but teares are wiped from their eyes . they have sores , but cured with the leaves of the tree of life : they thirst , but are satisfyed with the waters of life ; they undergoe sorrow , pain , and death : but these are the first things ; things that first they must suffer ; but such things as must passe away . rev. 21. and 22. the church is tryed , purged , whited by affliction ( as dr. alstede pag. 7. ) christ himself came from the crosse to the crown : and what befell the green tree , the dry can not escape . they that will live godly , must suffer persecution , 1 tim. 3.12 . this is their portion in this life , as usually gods word describes it . the godly are trees planted by rivers , psal. 1.3 . esa. 14.8 . and as trees endure many a sharp frost , and bitter storm to make them take root the better : they are vines , psal. 80.9 . but must bee pruned , else they will bee luxuriant in boughes , deficient in fruit . what son is there whom the father chastiseth not ? heb. 12.7 . christ himself hath told us how these things may bee competible and consistent . in the world , saith hee , yee shall have trouble , in mee yee shall have peace . joh. 16.33 . so there may bee terrours within , and fightings without , but god is the comfort of his people , 2 cor. 7.5 , 6. the joy , the quiet repose , the happinesse of the faithfull , is , to have god for their god , rev. 21.3 . and having him they can want nothing needfull , things present and things to come , all are theirs , 1 cor. 3.22 . they shall not want any thing that will work for their good , nor have any thing , which may procure their harm . thirdly , it is not alwayes conclusive ; god hath promised this or that : therefore undoubtedly it shall bee fulfilled interminis , according to the expresse words . for , first , many of gods promises bee conditionall , free in the promiser , and not deserved by us , though by gods work upon us wee obey him , and hee fulfill his promise ; but many promises by mans neglect of the condition deserved to bee cut off from beeing fulfilled . god promised that a man should not stand before israel in battle , josh. 1.5 . yet sometimes their sins so provoked god , that the canaanites foyled them . god said that elies house should walk before him for ever : but now , saith hee , ( upon their offending him ) it shall not lee so . they that honour me , i will honour , 1 sam. 2.30 . and secondly , wee must ballance the promises of god made to his people , with the threats against them . god doth so , lev. 26. deut. 28. rom. 2 , 6. &c. and makes both take effect , as to him seems good . these good things , saith zachary , shall come to passe , if yee obey the voyce of the lord , zach. 6.15 . and by the rule of contraries , the evils shall come to passe , if they disobey . fourthly , many promises are made good to gods people in heaven with greater advantage , then they could bee on earth : god promises length of dayes and prosperity to such as keep his laws , prov. 3.1 , 2. yet henoch lived not half so long as his fore-fathers , and josias had his years cut off in battle ; though both religious . god made them a recompence in heaven . fifthly , temporall promises are often fulfilled in this life , with much advantage in spirituall favours . god promises , that the wives of such as fear god , shall bee as vines on the house side , their children as olive plants about their tables , psal. 128.3 . that the meek shall inherit the land . yet often good and faithfull men lose wives , children , brothers , lands , and the like : but god then gives them spirituall graces in this life , which are a hundred fold better for them ; and in the life to come everlasting blessednesse , mark . 10.30 . object . christ visibly and personally came , first , to bee incarnate : secondly , he so comes to receive his kingdom : and thirdly , to judg all men at the worlds end . some confound the second and third comming of christ , and think , there shall bee no comming of christ to judgment ; but to the last and finall judgment . his comming to receive his kingdom hath been overlookt since the first hundreth years of christ , arch. 15. p. answ. dr. alstede , who is most zealous in your way , and ready to maintain your conclusion for the thousand years , yet accords with many expositers before him , and approves but of the first and last visible , and personall appearing of christ . if a middle comming of christ could have been justifyed , hee wanted neither will nor skill to have asserted it . here mr. archer , who censures other● for dim-sighted and over-looking , what hee conceived hee saw ; will bee found not single cied , but to have mistaken and made three commings of two , as hee , whose sight failing him , said , geminis consurgit mensa lucernis , that there were two candles , where in truth was but one . if the texts hee brings for a second visible and personall comming of christ at the beginning of the thousand years yet to come , were in any least measure conclusive , i would particularly examine them . but that labour may well bee spared . if hee demand ; quest . is there no comming of christ to judgment , untill the last judgment ? i answer , there is no visible and personall comming of christ to any other judgment . yet christ judges and punishes the wicked of the world , by bloodshed , famine , pestilence , rev. 6. and 18.8 . and 19.2 . many remarkable wayes hee hath judged and plagued the churches enemies on earth by his instruments , as a king punishes his disobedient subjects by his judges and justices , yet christ leavs not , nor comes down from heaven his throne , no more the● an earthly king from his palace . repl. but there is a partiall judgment at the beginning of christs kingdome . for after this judgment the temple is opened , the ark of the covenant is seen , there are lightnings , thunders , &c. rev. 11.18 . this text is manifest , and proves a judgment performed by christ , when his kingdom to come begins , and before the temples opening , &c. arch. p. 13. answ. first , the judgment spoken of rev. 11.18 . is the last judgment , at the worlds end ; for there the dead are judged , small and great , and therefore all of them . there gods servants according to christs promise are rewarded , and his enemies , destroyers of the earth , destroyed . secondly , i answer , that that which followes of the temples opening , the ark seen , of lightnings and thunders , and the like , is but a preparation and passage to the vision next in place : and may much better begin the twelfth chapter , then end the eleventh chapter . this i prove , because wee finde the like addresse to other visions in this book : namely chap. 4.1 . and 5. and chap. 8.5 . such a preparation was made at the giving of the law , exod. 19.16 . object . christs kingdom is said to bee at the seventh trumpet , rev. 11.15 . and then all kingdoms in the world are subject unto him . arch. p. 11. likewise after the condemnation of the great whore , and the avenging of the saints bloodshed by her , christ is said to bee lord of lords and king of kings . therefore then towards the worlds end the eminent kingdom of christ begins . answ. christs eminent kingdom began , as was shewed above : and from his being upon earth , hee hath had the kingdom , power , and glory for ever . but as the lord is evidently known , by executing judgment , psal. 9.16 . so hee is especially known and taken notice of by men , to bee king , when hee in evident manner shews his power in defending his servants , and in plaguing his enemies . hence it is , that when hee ruined pharaoh and his host , moses said , the lord reignes for ever and ever , exod. 15.18 . when hee smote the philistins with emeroids , and kept them under in samuels time , no king leading forth the israelites armies , 't is also said , that god is their king , 1 sam. 8.7 . and 12.12 . when the fury of buls , dogs , lions , vnicorns prevailed not over christ , so that hee conquered all power opposit unto him , david sung , the kingdom is the lords , psal. 22.28 . when david himself overcame the enemies of his kingdom , which was a type of christs , 't is said , the lord reigneth , 1 chron. 16.31 . when satan is conquered by michael , then it is proclaimed : that the kingdom is the lords , rev. 12.10 . when christ judges and plagues rome , hee is stiled king of kings , rev. 19.16 . when at the day of judgment all his enemies are wholly cast down under his feet , and lie at his mercy and disposure to bee judged : then 't is said , that the kingdoms of this world are our lords , even christs , rev. 11.15 . hee that was first stiled prince of the kings of the earth , rev. 1.5 . then plainly at last appears so to bee : what the wicked out of their pride would not before assent unto , then they shall to their shame and confusion confesse , and finde most true . this i touched before , and now have cleared fully and past denyall . object . god hath promised to put on his armour , esa. 59.17 . to make his sword drunk with the blood of the slain , to make a great slaughter in edom and bozra , esa. 54.14 . to powre out his indignation on the armies of the wicked , to fat his sword with blood , esa. 34.2 . to feed his enemies with their own flesh , and to make them drink their own blood ; to contend with them , that contend with his people , esa. 25.25 , 26. that wars moved against his church shall not prosper , esa : 54.17 . that hee will wound kings in his wrath , and fill all with dead bodies , and destroy the heads over divers countries , psal. 110. and slay the wicked , esa : 11.4 . that is , some eminent opposer of christ . that hee will make a city to bee an heap , and a strong city a ruin , esa : 25.1 . and bring down them that dwell on high , esa : 26.5 . that when the nations are ripe for the harvest , hee will fill the winepresse of his wrath , joel 3.9 . that hee will destroy all the nations that come against jerusalem● zach. 14.11 . these things are to bee fulfilled , when god reigns in sion : and expresse the churches happinesse , and the wickeds misery , not yet fulfilled . answ. from these texts may bee inferred , first , that as the old jerusalem was cruelly assaulted , so shall the new ● for in it christians suffer great tribulation , rev. 7.14 . the dragon wars with the womans seed , rev : 12.17 . the ten-horned beast blasphemes gods tabernacle and the saints in it , wars with them , overcomes them , rev : 13.6.7 . kils many of them , rev : 6.11 . and secondly , though god suffer his church by the enemies thereof , somtimes to bee thus used , yet hee being armed , and riding on his white horse , goes on conquering and to conquer at his good pleasure : and sends the riders on the red , pale , and black horses to punish the great men of the earth , and their retinue ; so that they hide themselves in caves and dens , rev : 6. these things , saith mr. mede , were don within four hundred years after christs birth . after this christ powres vials of wrath on the churches adversaries , rev : 16. hee makes babel fall , casts the beast and false prophet into the lake of fire , and slayes their remnant , rev : 19. hee slayes gog and his armies , rev. 20. thus hee destroyss them that destroyed the earth , rev : 11.18 . the wicked may domineer for a time , yet shall bee , not onely in the four hundred years after christ , but oftentimes afterward foiled : and in the end the victory shall be on the saints party ; who are the inhabitants of the new jerusalem . they , it they live are the lords , and if they die , they change a pilgrims and militant state here , into a glorious and perpetually setled estate hereafter . besides , they leave on earth a faithfull ●uccession of inhabitants of the new and spirituall jerusalem , against whom the gates of hell cannot prevail ; whence it is that this jerusalem cannot be destroyed : and that all which maliciously oppose it shall b●e vanquished and subdued , as all nations were , who fought against the old jerusalem . thirdly , that god , not delighting in mens destruction , le ts the wicked eat the wickeds flesh , and drink each others blood . hee pulled down aram ; and the neigbouring nations by babel , babel by persia , the persians by alexander king of greece and his chief captains , the greeks the posterity of seleucus and ptolomy by the romans ; the chief roman rulers , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by mutuall conflicts among themselves , and by the goths and vandals , & others : and at the last day will utterly destroy and abolish that wicked state with the brightnesse of his comming , 2 thess. 2.8 . what befell babylon , tyre , damascus of aram , kir and ar of moab , dumah of edom , zoan of aegypt , will at length befall rome . for among the wicked there is an eminent and superlative wicked state , called the wicked one , whom god will destroy , esa : 11.4 . and this is , as jonathan ben vzziel saith , armylus , the roman power ( saith mr. broughton ) by originall from romulus , the word denotes him with no greater change then armathia is put for ramath . nor can the roman beast fall alone , the heads of divers countries , the ten kings fall with him , rev : 16.14 . and their posterity turn to christs side , verse 16. thus christ brings them low , that carry their heads full high , he quels their power , and demolishes their cities . fourthly , christ who hath , and still doth plague his enemies , observes the time of their sins being ripe for the harvest , rev. 14.15 . and come to the full height : and then makes them drink full cups out of the winepresse of his wrath . thus , to conclude , it is manifest that the new jerusalem shall subsist and prevail : and that the city , which in saint johns time ruled over the kings of the earth , and which would then have no king but caesar , and now would have the pope above all kings ( persisting in one and the same fin of making lawfull princes her vassals ) shall still boe decaying , and at last bee utterly destroyed . but hence can not be concluded that the christian church shall enjoy on earth such , and so long felicity , as mr. archer and some others plead for ; and it is probable that such prosperity would bring more damage to the church , then could affection . the churches experience hath usually found it so to doe : and on good ground hath contented it self with some small measure of outward comforts , sweetned with plenty and abundance of spirituall refreshments . repl. you take the term ierusalem in a mysticall sense , and decline the corporall and outward felicity of the church , with diverting us to spirituall blessings . if thus you fly to allegorizing texts , and turning plain evidences for corporall matters to spirituall , you may easily put off any scripture produced against your opinion . there is no sufficient reason why thus you should doe . answ. there are in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , speeches allegoricall , gal. 4. christ often spake by parables , and parabolically and spiritually expounded divers passages of the old testament in the new : as rahels weeping for her children , the sheep scattered , when the shepheard was smitten , and the like . and more punctually to the matter in hand , in expressing of this very allegory , it is said , gal. 4. that the old jerusalem is in bondage with her children , the unbeleeving jews ; and that the new jerusalem , and all the faithfull her children are free from bondage , and thereupon are called the children of god . let such as have gone too far in allegories answer for it . this allegory hath sufficient warrant . secondly , dr. alstede himself confesses , and that aright , that by moab sometimes the churches enemies are meant , page 44. by edom , false brethren , page 44. by bozra and babel , rome , page 44. by sion , the church of christ , page 42. and in the apocalyps neither is manna , nor paradise , nor the tree of life , nor the leafs therof literally , but figuratively to be understood . so are diverse other terms in that book , as the most and best expositors grant . object . christ being risen from death , spake many things to the diseiples concerning the kingdom of god , acts 1.3 . and thereupon the apostles jointly ask christ : lord wilt thou at this time restore the kingdom to israel ? verse 6. now the apostles having both lately and formerly heard christ often preach ; were men of understanding , and could not possibly ( in asking christ concerning the restoring the kingdom to israel , such a kingdom , as once israel had , and as other monarchs had on earth ) bee deceived , and erre in a matter of so great concernment to the whole nation . see archer page 10. an. first , all that hold , that the iews shal again have an earthly kingdom , such as other monarchs have had & that the disciples inquired of that kingdom ; and that the kingdom , which god promised christ , is not begun one thousand six hundred years since that question , must necessarily hold , that the disciples both could and did erre about the time of that kingdom : and therby make them not so understanding as they desire to doe . secondly , i conceive that the apostles did not erre about the time . john baptist and christ had taught them often , that the kingdom of heaven , that dan. 7.14.18 . was at hand : and religious people among the jews , even in that corrupt time , waited for , and expected that the consolation of israel , and the kingdom of god should appeare , luke 1.25 . mark 15.43 . and even about the time of that question , in regard of christ the head of that kingdom , the kingdom was come : for to him are ascribed kingdom , power and glory for ever and ever , mat. 6.13 . rev. 5. but in regard of the jews and others , who should bee members and subjects of that kingdom , seeing it was to bee a kingdom within them , luke 17.21 . it could not come {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so observably , that any one could say , this is the very time of mens becomming subjects of this kingdom ; for some did partake of this kingdom sooner , some later ; some with a weaker , others with a stronger faith ; all , even the best , might increase in faith : and in this regard all must pray , thy kingdom come , let it more and more daily rule in our hearts . thirdly , if the kingdom of god , acts 1.3 . and the kingdom of israel be all one , as indeed they are , the apostles erred not much about the benefit of this kingdom , which should redound to the saints , dan. 7.22 . and to the israel of god , gal. 6.16 . that is , to a remnant of the jews , rom : 9.27 . and elswhere often : and to the gentiles , as peter was taught , acts 10.35 . to a multitude of them : rev 7.9 . for neither doth the speech , in thee shall all the gentiles bee blessed , gal : 3.8 . nor the speech , all israel shall bee saved , rom : 11.26 . comprehend any more of each party obtaining peace and mercy , then such as walk according to christs rule , gal : 6.16 . which is , whosoever beleeves in christ shall have life eternall , job : 3.16 . in this the apostles , remembring what christ had so often inculcated , erred not , as i conceive : yet might they erre in some circumstances of this kingdom , especially in such as concerned their ministery about the same : christ therefore , who had given them commission to teach all nations to doe what bee as a king ( else what authority had he to send out his edicts ? ) commanded ; tels them in effect , that hee indeed should have a kingdom over israel , and that themselves should in due time ( which the father reserved in his own power ) receive power from the holy ghost to bear witnesse of , and to propagate this kingdom of hi● their master in all parts of the world . christ at the time of his ans●er to the apostles had many things to say to them , and they then , ( for so his speech intima●●s ) could not ( as in joh. 16.13 . hee likewise sayes ) beare them : and therefore hee refers them to the holy ghost , who ( being sent down to them at pentecost ) should lead them into all truth : among which truths wee finde this to bee one ; that christ was by god set up a king on mount sion , above all principalities and powers ; albeit the jews and heathen ●o●entates raged against him . his power was such , that hee bound some of them in the blessed chains of the gospel , psalm 149.8 . these bands of christ were such as they could not break ; such cords as they could not cast from them , psalm 2. wise christian kings , serving the lord in fear , were blessed : the jews and heathenish princes rebelling against him were broken in pieces like a potters vessel . thus have i answered texts produced against my tenet . so that the considerate reader will discern hereby how to blunt arguments grounded on some other the like scriptures . and if any one surmise that he can put a better edge on any argument here discussed , or bring stronger proofs against me ; may he please moderately and punctually to propound the same , and i shall by gods assistance so answer him , that it shall appeare , how i will not willingly boulster out any errour , nor shamefully desert any truth . chap. iv. mr. tho. brightmans judgment of the times in daniel , and the apocalyps examined , and disproved . diverse learned men have imployed their time and pains about the times spoken of in daniel and the apocalyps , and in regard both of the excellency of their parts , and of their diligent perusall of what hath formerly been written thereof , may bee thought in all probability to have found out the truth , yet may perhaps have missed thereof . i will therefore briefly set down their opinions , and examine , whether they on good ground dissent from my tenet , and have happily attained the truth . mr. tho. brightman on apo● . 20. holds , first , that satan , that is , the wicked emper●●● did persecute the christian church , untill constantine ruled : which was about the year of christ , three hundred . secondly , that constantine imprisoned satan , that is , the wicked emperours , and bound them a thousand years , by so setling the government , that they could not domineer over the church , as formerly : in this time , saith hee , antichrist reigned , and the saints lived and reigned with christ , that is , embraced the truth . this period of time , rev. 20.2 . lasted one thousand years . thirdly , that satan was loosed . and then the turk plagued the roman empire three hundred ninty five years : that hee likewise vexed the false church that of rome , and the true church , which began to appear out of the wildernesse in the year one thousand three hundred , and forsook romish superstition , and opening her eyes to the truth , rose from death by the first resurrection . three hundred years are now past , saith hee , since this began . further the turk shall begin to fall in the year one thousand six hundred and fifty , and bee quite overthrown in the year one thousand six hundred ninty five ; antichrists or the popes fall is in the year one thousand six hundred eighty six . after this , the jews shall bee called , and the gentiles also come into the true church . so that seven hundred years moe being added to the three hundred above , the church shall enjoy happy times , and the gentiles continue in the truth . this period of time , rev : 20.4 . is of years , saith hee , one thousand . these three periods of time extend to two thousand three hundred years . how long after the jews shall continue to embrace the truth , god , saith hee , hath not revealed , nor can any man tell . but at length the world shall grow secure and wicked , and then christ will come and put an end to the saints sufferings and patience , and to the malice and misehievous practises of the ungodly against them . some truth is in these passages , to it i assent . first , t is true , that the wicked emperours did persecute the church , untill constantines time . i adde , that some of them after his time did also vex the church . t is a truth also , that constantine setled christian government . but not so , say i , that is continued one thousand years from his time . for rome infected the world with error , about one thousand years after christ . i approve also his exposition of antichrists reigning , and of the saints living and reigning at the same time with christ : but i hold these things not setled by him within their due limits of time . t is true that rising from romish superstition and errour is a first resurrection in some ; but i adde further , that all rising from sin in this life , is likewise a first resurrection . i grant also that the turks have much plagued rome , and that both turks and popes have don great mischief to the true church , and that their tyranny shall fall in due time . but the just year of their fall , who can tell ? lastly , the jews calling and the gentiles fuller conversion may justly bee expected and indevoured . but , goe teach all nations , expresses a command to us , and a duty for them , ever from christs time to the worlds end . what more i do approve will appear in other parts of this discourse , with my reasons thereof . that many other passages herein are unsound and groundlesse , i will particularly shew . first , satan himself ( and not the wicked emperours his instruments ) is bound , rev : 20.2 . and lest any should mistake herein , bee that is bound , is expresly set forth by four titles ; the dragon , the old serpent , the devill , and satan ; so also rev : 12.9 . and secondly , bee that is bound , is tyed fast from deceiving the nations . now the old and grand deceiver is satan himself ; and rev : 12.9 . is called ( as indeed hee was before christs time ) the deceiver of the whole world . the emperours course was by the sword and violent meanes of war , not by wiles . whence , rev● 13.4 . the brag is made : who can war with the beast ? therefore satan himself , and not the emperours , was bound . secondly , if constantine bound satan , first , it may as well bee said , that maxentius a cruel tyrant , julian the apostate , maximus and other arrians , p●as the murtherer of his predecessour , and other the like wicked emperours let him loose again . secondly , how could constantine , who ruled but thirty years , binde satan a thousand years ? it must bee christ , who by his almighty and endlesse power could binde satan so long a time . thirdly , when satan was cast down from heaven into the earth and sea , rev : 12 , which are termed the abysse , in which hee was bound , rev : 20. hee gives his power and great autority to the beast , rev : 13.2 . that is , as most expositors hold , the secular power of rome ; 1. in the wicked emperours ; 2. in the popes arrogating the same . satan therefore was bound , the wicked emperours were loose . thirdly , satan is not loosed , vntill hee rev : 20. in eminent manner deceive the nations again . whom christ commanded the apostles to teach , what he commanded . this was don about a thousand years after christ . for then darknesse overspread the face of the church , popes pride exalted it self above all called god , and tyrannized over princes : then were super●itious ●ites and humane inventions mixed with , and preferred before gods ordinances : then nice and scholastick disputes to little or no edification were agitated , and the milk and strong meat of sacred scriptures neglected . fourthly , if the first resurrection bee the bringing of men from popish errours to truth , and a raising them from a sinfull course to an holy life , ● qua pridem●erant alieni , which was not in use with them before : as mr. brightman sayes on apoc. 20.5 . then may it also bee termed the first resurrection , when many thousand jews and gentiles were converted from heathenish superstition and jewish errours , and embraced the gospel in , and presently after christs time . this is rather the first resurrection , then that in which men abandoned bomish superstition three hundred years agon in the time of mar●●●●● 〈◊〉 john de ganduno , john wiclif , and others , as mr. brightman would have it . fifthly , suppose it granted that three hundred years are past , since popish errours were gainsaid ( as indeed when ever did any errour manifestly spring , but god had his witnesses of truth to oppose it ? ) what glound have wee to affirm that some gentiles shall held the truth seven hundred years moe , and the jews no man knows how long after that ? by this account the world should endure two thousand three hundred years after christs time : which some learned men deny , others will not define : nor hath mr. brightman any found argument to prove it . if hee urg from apocalyps 20. the thousand years mentioned for the reigning of the saints with christ , and then the thousand years before them , for satans binding , hee may as well adde a thousand years moe , in which the saints shall bee priests of god , and reign also with him . for the thousand years are a third time named ; and by this means hee will make the world continue three thousand three hundred years , from christs time . hee may likewise make the woman rev : 12.6 . and 13. fly twise into the wildernesse : because there her flight is twise mentioned . in this way i think mr. brightman will walk without company . sixthly , concerning the turks mr. medes opinion is more probable , first , that their dominion began when tangolipex was made king in the year one thousand fifty seven , not in the year one thousand three hundred , as sales mr. brightman . secondly , that from the year one thousand fifty seven , count three hundred ninety six years moe , which come to the year one thousand foure hundred fifty three , and then in this very year the turks took constantinople , and rose to greater might : and not began to fall , as mr. brightman affirms they should after three hundred ninty six years . thirdly , the text is expresse , that upon the times mentioned apoc. 9.13 . they should kill the third part of man ; whereas the text hath not one word of their fall ; nor is the ruin of the turkish empire foretold in what year it should fall , saith mr. mede . and again mr. mede still holding his accustomed ingenuity , gives another sense of apoc. 9.15 . thus : the turks will bee prepared for a fit time , to wit , for a day , a moneth , and a year , to kill the third part of men . and surely this sense is more probable then the other , depending upon the exposition of each day for a year , which is not to take place , except somthing in the prophecy lead us thereunto . seventhly , if the ten horned beast , rev : 13.1 bee not the popes , as they are clergy men , but the secular rulers of rome ; then mr. brightman erres in making this beast to expresse antichrist , or the popes onely . secondly , hee erres in saying that this beast began in the year three hundred and six ; whereas the caesars began before , and were in saint johns time . for it is said of the seven heads , that five are past , that one is , rev : 11.10 . that is , the cesars . and then thirdly , if this beast bee to rule two and forty moneths in mr. brightmans sense , they must begin in or before saint johns time , and so must bee ended many years agon : though his account for the wounded beasts cure , bee taken in to make the summe swel . other exceptions against mr. brightman will in part appear elsewhere in this discourse . chap. v. dr. j. alsteds , and m. h. archers accounts about the times in the apocalyps and daniel , propounded and refuted . doctor alstede layes his plot for the account of times thus : daniels seventy weeks end at jerusalems ruine in the year of christ 69 adde thereunto the dayes after this desolation , dan. 12.11 . that is , so many years 1290 these two summes make up the years of the churches affliction , 1359 then follow the dayes , that is , years , which make them happy who live unto them 1335 these two summes reach unto the year of christ 2694 the last thousand of the years in the summe last above mentioned are the thousand years in apoc. 20. in which satan is bound , and the church flourisheth : so that this thousand years begin in the year 1694. mr. archer thus frames his accounts of these times , page 47. julian set up the abomination of desolation in the year of christ , 366 to this adde the account of dayes , that is , years , dan. 12.11 . at the end whereof the jews shall bee called to christ 1290 then adde also 45 years moe , part of the 1335. dan. 12.12 . 45 these three summes amount to about years 1700 then in the year 1700. satan is bound , and the churches happinesse begins . after this follow the wars of gog and magog : so that the world ends not before , but some time after the year 2700. mr. archer brings us another account , page 51. that if one misse , the other may hit . thus it stands : the papacy begun , and the ten kingdoms arose in the year of christ 406 the papacy continues years 1260 so that the papacy is ruined in the year 1666 then begin the years of satans binding , in which the saints reign with christ in much prosperity . these are years 1000 then follow the wars of gog and magog , after which the last and sinall judgement comes , so that these wars are not before the year of christ 2666. these accounts of time i hold to bee many wayes faulty . first , daniels weeks end not at jerusalems fall by titus . arg. 1. jerusalems wall is built , and the messias slain after seven weeks , and 62 weeks . dan. 9.26 . and in the half of the one week remaining , the messiah puts an end to sacrifice and oblation . there is the end of the seventy weeks . but the destruction of jerusalem was thirty and odde years , if not forty , after christs death ; which did put an end to sacrifice and oblation . therefore the seventy weeks cannot end at jerusalems fall by titus . arg. 2. the covenant with many , at which the seventy weeks end , was confirmed in the half of the one week , which remained after the seven and sixty two weeks , dan. 9.27 . but this covenant was confirmed by christ at his death and resurrection . therefore the seventy weeks end at christs death , and not at jerusalems fall , above thirty years after . object . t is said , dan. 9.27 . that in the one week remaining after the seven and sixty two weeks , the abomination of desolation shall be powred on the city jerusalem . therefore the seventy weeks end at the destruction of jerusalem . answer . the one week , the last of the seventy ends ( as in the text is plain ) when by christ the covenant is confirmed , and sacrifice caused to cease by his death . that which is added concerning the abomination of desolation powred on the city , shews ( as mr. brightman on dan. 12.11 . well saith ) the jews punishment for killing the messias : and that christ by confirming a new covenant , and by his death putting an end to legall ceremonies declared , that there should bee no need of the old jerusalem . there is not , nor needed there to bee an expression of any time foretelling the ruin of the city . by story it fell forty , or neer forty years after christs death ; and in this time the apostles called some jews to repentannce and faith in christ : that christs blood might not bee upon them all to their eternall ruine . secondlly , dr. alsiedes opinion fails in making the daies one thousand two hundred and ninty , dan. 12.11 . to take place at jerusalems destruction by titus . arg. 1. those daies one thousand two hundred and ninty take place upon the taking away of the daily s●crisice , and setting up the abomination of desolation : but these both were do● by antiochus epiphanes many years before jerusalems ruin by titus . therefore they may not bee referred to the destruction of jerusalem , after christs time by titus . but here perhaps it will bee objected . the setting up of the abomination of desolation , spoken of in daniel , is in mat. 24.15 . mark . 13.14 . and luk. 21.20 . expresly referred to the romans and their soldiers besieging and destroying jerusalem . therefore the desolation spoken of , is that acted by titus and the romans , and not by antiochus . answ. there is a twofold desolation spoken of by daniel . the first don by a king , that speaks against gods saints , daniels people , consumes them , and attempts to change times and laws , and this hee doth for a time , times , and half a time , dan. 7.25 . this is again mentioned , dan. 12.7 . and further explained verse 11. to bee one thousand two hundred and ninty dayes after the taking away the daily sacrifice , and setting up the abomination of desolation . this was fulfilled by antiochus , and was one part of the jews misery , which dan. 12. is expressed . secondly , daniel speakes of the over spreading of abomination and desolating jerusalem after , and for christs death . this is in chap. 9.26 , 27. of this the gospels are to bee understood ; they expresse its performance by titus and the romans . this desolation might make the jews not miserable , but happy by taking them off from doating on jerusalem , and their legall rites , and making them look towards christ . that in daniel 12. made them miserable : for it hindred the jewish worship , which in antiochus his time was lawfull . object . suppose antiochus afflicted the jews three years and an half , their afflictions were not accomplished and ended thereupon : for the jews suffered much by other of the grecian princes after antiochus , as wee read in the ma●es history , and most miserably in the times following by severall roman captains and governours : but at the end of a time , times , and half a time , or daies , one thousand two hundred and ninty , or at least forty five daies after the jews afflictions were to bee at an end , and they become happy . and therefore the afflictions of the jews , dan. 12. cannot bee those inflicted on them by antiochus . brightman , dan. 12. answ. mr. brightman beeing himself out of the right way , by a false light , strives to hold on others in their straying by-pathes , for companies sake . wee finde that at the end of three years and an half , the temple was cleansed , and sacrifices renewed , joseph . bell. jud. 1.1 . nor did antiochus , or his son , or any prince of the greeks ever prevail against the jews , their temple and sacrifices in like manner , as antiochus had don . so that this kinde of misery of the jews was then accomplished and ended : and of no other misery , but that brought on them by antiochus , is the speech in dan. 12. there is not a word of the miseries that should befall them by the romans . secondly , the very words spoken of antiochus time ( as mr. brightman himself holds , chap. 11.35 . ) are iterated in chap. 12.10 . many shall bee purifyed , made white , and tryed ; but the wicked shall doe wickedly : and none of the wicked shall have understanding , but the wise shall understand . iteration of the same speech in substance , shews the same thing to bee insisted upon . so mention of judgement on the saints behalf , and their possessing a kingdom is twise spoken of , dan. 7.22 . & 27. in the exposition of the vision . so the woman , apoc. 12.6 . and 14. is twise said to fly into the wildernesse . so apoc. 17.12 . and 17. the ten kings are twise said to give their power and authority to the beast . thus in these places there is a commoration upon the same thing . to the very same purpose are the words above doubled in dan. 11. and 12. as mr. broughton hath well observed , and thence inferres that the same matter is insisted upon : and that the matters spoken of dan. 12.11 , 12. belong to antiochus time , and not to the time of titus making jerusalem desolate . repl. the times limits will not agree with antiochus dealings . for antiochus his taking away the daily sacrifice , and setting up the ahomination of desolation was but from kislen 25. anno 145. of seleucus his kingdom to kisleu 25. anno 148.1 macc. 1.57 . and 4.52 . onely before these three years , which are the precise time , there were ten dayes moe ; in which the beginning of his wicked attempt was made known . nor is it materiall that josephus , de bell . judaic. 1.1 . saith , that the daily sacrifice was taken away by antiochus , three years and an half . for t is said , 1 macc. 4.54 . that the same day that the gentiles defiled the altar , it was again renued and c●eansed . and josephus a more religious witnesse elsewhere saith , that the same day three years that the altar was prosaned , the jews sacrificed again on the altar erected anew , antiq. 12.11 . mr. brightman on dan. 12.7 . answ. mr. brightmans misprisions beguile some others , else should i not spend so much time in answering him . to clear the whole matter , observe that in anno 145. of the greeks , antiochus first sent an hoste to jerusalem , 1 mac. 1.30 . which spoiled and fired the city , captived and kild many , made others flye , and give place to strangers , and laid waste the sanctuary . secondly , hee sent letters and messengers , to enjoyn the jews to follow the laws of the heathen , to neglect their sabbaths , feasts , and sacrifices ( mark here the daily sacrifice amongst the rest hindred ) to erect new altars , and to sacrifice swines flesh thereon , to omit circumcision on pain of death . thirdly , in this very year the fifteenth of kisleu , the abomination was set upon the altar . and fourthly , on the five and twentyeth of kisleu , sacrifice was after the beathen manner offered on the altar . suppose now that both the books of maccabees and josephus say truely , that on what day of the year the altar was heathenishly sacrificed on , even on the same day , just three years after , the jews in holy manner sacrificed on their purged and rebuilt altar , yet the other tyrannous dealings of antiochus over the jews , and his inhibiting their sacrifices , his firing , killing , and other mischievous deeds may very well take up half a year more . and thus shall josephus bee as religious a witnesse for the three years and an half , as for any other true passage of story . because this his witnesse accords with time , times , and half a time . and hence it may appear that josephus , better in his time understood daniels prophecy in this point , then mr. brightman , and is wrong fully here charged to have corrupted the story : whereas hee living neerer those times might either know the truth certainly from the common assent of his nation , or might , as a reasonable man , judge , that the mischiefs done by antoochus before the sacrificing on the altar on the five and twentyeth day of kislen , might very well take up a full half years time . object . here i shall produce one objection more then mr. brightman thought upon : for hee is ap●enough to speak for himself , what came into his minde , if not sometimes more then is sound and conclusive . this it is . seeing that in the apocalyps , time , times and half a time , have correspondent to them dayes one thousand two hundred and sixty , and two and forty moneths , how is it , that here antiochus his dealings are bounded twise by time , times , and half a time , dan. 7.25 . & 12.7 . & chap. 12.11 . by one thousand two hundred and ninety dayes , and not as in the apocalyps , by one thousand two hundred and sixty dayes ? answ. 1. i might here answer that chetsz in chap. 12.7 . translated half a time , is in chap : 7.25 . expressed by peleg a dividing or part of time : and that chetsi signifies not always a just half . thus , and that truely , saith the learned and painfull dr. willet . i prove this to bee so . because the verb chatsa ( whence chetsi comes ) expresses a dividing into three parts , judg. 9.43 . and the dividing of jacobs wives and children into four parts . nor were the children equally parted , but with leah were mo then with any of the rest , gen. 31. and judg. 7.16 . three hundreth men are divided ( here also chatsa is used ) into three parts . nor is it easie to prove , that the idolater , esa. 44.16 , 19. made an image of one just half of the block , and roasted his meat with the other just half thereof , or that david did rise just in the middle of the night to praise god , psal. 119.62 . but secondly admit that the word chetsi , signifies half of the year , and not a lesse part , ten dayes or the like : i will endeavour by scripture to shew ( for i may not here lash out largely to make use of the learned disquisitions of joh. lalamantius , jos. scaliger , and our countryman mr. th. lydiat , or of the lately produced , and learned treatise of mr. selden , much to bee honoured for his excellent skill in severall kinds ) what wee are to judge of the extent of a year in gods account . here first , i say , that time , times , and half a tims , and two and forty moneths , and one thousand two hundred and sixty dayes , terms used in the apocalyps , expresse the very same extent of time ; and usually expositers make them so to doe . now one thousand two hundred and sixty dayes divided to two and forty moneths afford to each moneth just thirty dayes . and that each moneth had so many ( and no moneth of five moneths together , had but nine and twenty dayes ) we see gen. 7.24 . where one hundred and fifty dayes are the just extent of time from the seventeenth day of the second moneth , to the seventeenth day of the seventh moneth , gen. 7.11 . & 8.4 . therefore the usuall year in scriptures account consisted of twelve moneths , each of them having thirty dayes . so that there are given to every year three hundred and sixty daies by this account . and that by one time , a year is meant , wee finde by seven times , that is , seven years passing over nebuchadnezzar , dan. 4.29 . here again it may bee objected . if these things bee thus , how then , in dan. 12.11 . dee one thousand two hundred and ninty daies answer to time , times , and half a time ? and seeing god in difficulties , gives ( where they are for our capacities and clearer instruction ) different expressions , why are not two and forty moneths at any time in daniel mentioned , where the prophet diligently inquired after a punctuall expression of time ? answ. in every year according to the course of the sun , are daies three hundred sixty five . this generally all hold . the five odde daies are omitted in the account , apoc. 11. where one thousand two hundred and sixty daies , answer to two and forty moneths . but those five daies overplus in six years make thirty daies , or a full moneth . and therefore to time , times , and half a time , or three years and an half in dan. 12.7 . wee finde correspondent one thousand two hundred and ninty daies , chap. 12.11 . for so sometimes it must needs fall out , when the moneth or thirty daies made of the five odde daies in six years , are taken into the year . see coch in sanedr . pag. 9. mr. broughton in m. s. sionens . colleg. and by this also wee see that this moneth supernumerary , added in the three years and an half in dan. 12. could not admit the number of two and forty moneths : as the three years and an half did in the apocalyps ; where two and forty moneths , and one thousand two hundred and sixty , are equivalent . object . the little horn , dan. 8.9 . is antiochus epiphanes . but the little horn , dan. 7.8 . and 20. is not antiochus , but it is doubtlesse the turk , and the number of time , times , and half a time , dan. 7.25 . and 12.7 . are one and the same , and belong to the turk . that they have respect to diverse persons it is proved . because the vision in chap. 7. is sten to come out of the sea : the vision chap. 8. is by the riven vlai . the former vision is written in chaldee , because it is a prophecy concerning all men : the later in hebrew , because it properly concerns the jews . brightman on dan. 12. answ. the sea and ulai can no more make the little horns of chap. 7. and 8. to denote diverse persons , then one appearing amidst the seven golden candlessticks , and having seven stars in his hand , rev. 1.13 . and one riding on a white horse with many crowns on his head , &c. rev. 19.11 . set forth diverse persons . here descriptions much different , expresse one christ : and there expressions a little differing , one and the same antiochus . secondly , the difference of the tongues can much lesse doe it . for then the bear , chap. 7. and the ram , chap. 8. should not alike expresse the dominion of the medes and persians , because the visions are told in different languages . adde thereunto that the one of these rose out of the sea , the other was seen by the river ulai . wee see hereby how mr. brightman doating on a false conclusion , uses any sleight argumentation to boulster on the matter . the reason why the eighth chapter is in hebrew , is this . there the medes and persians , and greeks are expresly named : whereby the exposition of that vision is a key to open all the rest of the visions : and therefore is in a tongue strange to the chaldees , familiar to the jews : as mr. broughton most judiciously observed . object . the little horn dan. 7. is belonging to the fourth kingdom ; therefore to the romans . the little horn , dan. 8. comes out of one of the goats four horns . but the little horn , chap. 7. is one horn with the other nine , on the fourth beast . and therefore denotes not one and the same antiochus . mr. brightman . answ. i have above proved , that the greek kingdom parted between the syrian and egyptian princes is the fourth kingdom in daniel . the little horn therefore on the fourth beast , dan. 7. is of their race , and was antiochus . and in chap. 8. the goat bucks first horn is alexander the great . the four horns on the same beast are alexanders four chief captains . of these , two were of no long continuance : the other two seleucus nicator , and prolemeus lagides subsisted a long time mighty in themselves and their posterity : and at length became weak , not long before christs time . these two and their successours make the fourth kingdom , and are expressed by the two legs and feet of the image , dan. 2. and by the fourth beast that had ten horns , chap. 7. antiochus epiphanes , a king that rather desired to bee , then could attain to bee great , was one horn with the other nine horns , chap. 7. and thus hee is the little horn in both , chap. 7. and 8. repl. but antiochus cannot bee the little horn , dan. 7. because when the reign of the little horn ends , the son of man takes his kingdom over all nations , which christ did not presently upon antiochus death . mr. brightman on dan. answ. mark the text and you shall finde , that christs kingdom begins when , not onely the little horns dominion is taken away , dan. 7.26 . but the body of the beast ( hornlesse and harmlesse in great part after antiochus ) is destroyed , vers. 11. and the dominion of such of his successours , as ruled after him , consumed unto the end . verse 26. thus when the fourth kingdom ( not all the kingdoms of the world , ( as saith mr. brightman ) was quite ●ut down : the famous kingdom of heaven is set up by christ , the great king on mount sion , psal. 2. of this i spake above . object . there bee foure beasts , dan. 7.3 . and 17. which denote soure kingdom . if you make the little horn to belong to the greek kingdom , though it bee on the fourth beast , you make contrary to the text , but three kingdoms , by making the third and fourth beasts to expresse the greek kingdom . alexander was the first founder of that kingdom . the kingdom of antiochus , and the kings of his line , and of the ptolemies , and their race , is ever in the maccabees , called the kingdoms of the greeks . therefore if you make the third and fourth beasts to expresse the greeks , you make but three kingdoms , where daniel maketh four in plain terms . mr. brightman . answ. there is first , the kingdom of the greeks intire and whole in alexander , and his four chief captains , who for a while expected some of king alexanders kindred or children to succeed him . this kingdom beeing of short continuance is expressed by the brlly of the statue , dan. 2. and by the third beast , dan. 7. and secondly , there is the greek kingdom parted , which was of longer durance , and was fitly set forth by the legs and feet of the statue , dan. 2. and by the fourth beast having ten horns , dan. 7. of which horns antiochus epiphanes is one . that this kingdom is counted distinct from alexanders , is evident . josephus antiq. 12.7 . & 14. where josephus sayes , as doth the book of maccabees , that the temple was cleansed in the hundred forty eight year of the greeks kingdom , which , saith hee , began of seleucus . therefore the parted greek kingdom is by josephus ( who seems to speak the judgment of his nation , and those times ) counted a different kingdom from alexanders . the goat in dan 8. shews how in some sort the third and fourth kingdoms are greeks : and the leopard and beast with ten horns dan. 7. shew how in gods , as well as in josephus and other mens esteem , they were two distinct kingdoms . object . that little horne , dan. 8.8 . is antiochus , but the turke , whose dominion begins in the year of christ one thousand three hundred ; to him daniel gives a time , that is , a hundred years , two times , two hundred years , and halfe a time , that is , fiftie years . adde these three hundred and fiftie years to one thousand three hundred , and by this it appears , that the turk declines in his power in the year one thousand six hundred and fiftie . and apocalyps 9.15 . gives the turk a year , which according to the daies it contains is three hundred sixtie five years ; and a moneth , which in the same sense is thirtie years . these three hundred ninetie five years added to the one thousand three hundred years above amount to one thousand six hundred ninetie five ; then shall the turks dominion bee quite extinct ; mr. brightman on dan. 12. answ. if the fourth beast , dan. 7. expresse the roman state ( as mr. brightman holds ) how comes the turke to be an horne of the same beast ? the turks have had no joynt agreement and fellowship in their designes and attempts with the romans against the true church , but rather most deadly hate the roman church , as for other reasons , so also because it allows of images in gods worship , which the turks from the expresse words of exod. 20. abominate . if one beast should expresse the roman and turkish dominions , they should agree in singular amitie , assistance , mutuall defence , and law , as did the medes and persians , who are typed by one beast . or else they should by mutuall intermariages endeavour to make the like friendship , though without successe , as did the seleucidans , and lagidans , & as the description of the fourth kingdom , dan. 2.43 . expresses it . secondly , time , times and half a time have a far different extent of time ( as i above shewed ) then mr. brightman would allow them . thirdly , what i have said of these passages , applying them to antiochus , will not by any one be easily disproved . fourthly , the miseries expressed , dan. 12. do befall daniels people , vers . 1. that is , the iews before christs time : not the christians vexed by the turks after christs time , when there is neither jew nor gentile , but all are one in christ . wherefore mr. brightman here without any good ground talks of the turks declining and fall . having cleared our way by removing the rubs and blocks which seemed to stop our passage , let me now returne to make further exceptions against the accounts of time in dr. alstede and others . thirdly , dr. alstede , mr. mede , mr. archer , and such as concur in opinion with them , mistake in placing the thousand yeares of the saints reigning with christ , the churches puritie and happinesse , in the fag end of the world , and dregs of time , which in all likelihood will bee worse and worse , as was the old world in noahs time , and will now need sire , as then water to purge it . see a true glasse of the last times , 2 tim. 3.1 , 2 , 3 , 4 , 5. where their most wicked affections , words , deeds are set forth . fourth● mr. archer misses the marke and shoots extremely wide , where hee makes julian the apostate the setter up of the abomination of desolation spoken of by daniel . this wretched emperour doubtlesse aspired to the height of wickednesse , but was prevented of this inglorious achievement both by antiochus and titus , as i have already shewed . hee not onely came too late for the worke , but could effect nothing hee desired : and was so far from taking away the jewish sacrifices ( which is one main thing , dan. 12.11 . mentioned ) that hee attempted to set them up in contempt of christians and christ their master . fiftly , both dr. alstede and mr. archer and others of their opinion erre in multiplying one thousand two hundred dayes to the number of ●so many years . t is true that dayes bee put for years , ezck. 4. but t is not consequent that in all other prophecies it should bee so : nor indeed in any can it bee so : but where some circumstances require it , or god plainly sayes as to ezekiel : 1 appoint thee a day for a yeare , a day for a yeare . to him the words are doubled , that wee should not mistake . in daniel wee find them not single . and must not of our owne heads devise , what was never intended . 2. the dayes two thousand three hundred in dan. 8.14 . bee properly understood of dayes according to mr. brightman and others : why then may not one thousand two hundred dayes , dan. 12.11 . be so likewise expounded ? reply . dayes one thousand two hundred and sixtie , and moneths fortie two , in the revelation expresse a longer time then the bare words import . so may the summe here . if you say that in the apocalyps is meant properly so many dayes or moneths , you accord with the papists , who hold that antichrist shall reign but just three years and a half . answ. i know well that christs servants , rev. 11. witnesse to his truth , that the beast , rev. 13.1 . rages , that the woman clad with the sun , rev. 12. is preserved in the wildernesse longer then three years and a half , though the limits of their times expressed , properly signifie no longer a spade : but i say further , that phrases and formes of speech in the revelation have often reference to former matters to which they have some resemblance : so babel and egypt in the apocalyps signifie not properly , but metaphorically places and states like them for mischiefs done to gods people , and their ruine thereupon : so the three years and an halfe of the saints preaching and persecution is not properly just so long , but hath a reference unto christs preaching and persecution , which was in proprietie of speech just so long . this is to shew that the saints case is like christs , and the time not properly , but by allusion understood of them : so in scripture the saints afflictions are called the afflictions of christ , col. 1.24 . and the saints are said to have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a share and part of christs sufferings , phil. 3.10 . and to bee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} partakers of christs sufferings , heb. 12.8 . and to bee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} comformable and like to christ , rom. 8.29 . and saint john and other christians are said to bee companions in tribulation , and in the kingdome of christ , rev. 1.9 . thus christ is the great and eminent both teacher of and sufferer for the truth ; his servants imitate his actions , and are like to him in suffering . such was the course of christs publick ministery , whilst hee lived , such must be theirs untill their deaths . as hee , so they must hold out and continue faithfull in their callings . his time was but three years and an half : theirs may bee lesse , perhaps something more ; but however , it will bee a momentary and short space in regard of the eternall weight of glory , which follows it , againe , as the seven churches of asia , some purer , some more corrupt , some in diverse respects prais-worthy , others in as many respects justly to bee blamed , shew the state and condition of seventie and more churches , and what christ hath to say to them in regard of their like obedience or disobedience unto him : so the teaching and sufferings of christ in three yeares and an halfe shew , what shall bee the case of his servants in three times three or moe years of their ministry ? so that time is put for the condition of the time and things done therein . as , act. 3.24 . the prophets foretold these times . and esther 1.13 . wise men knowing the times : that is , things done in the times . and christ saith , father keep me from that houre , joh. 12.17 . that uphold me in the sorrowes of that houre . thus then you see apparently that i run not into the papists errour , who absurdly bound antichrists persecution , and the saints sufferings to three years and an half ; rome first in its wicked and idolatrous emperours ; secondly , in its proud and superstitious popes hath been an egypt and a babel to gods servants , oppressing them these one thousand six hundred years , and not barely three years and a half : and in all this time god hath had witnesses to his truth . the allusion both to the places and the time is most elegant and comfortable . they that suffer with christ , shall also reign with him . sixtly , if the setling of the dayes one thousand two hundred and ninetie , counting them so many years , as above , bee faultie , then mr. archers addition of fortie five yeares unto them , ( which are the overplus of one thousand three hundred thirtie five dayes , by him counted yeares , dan. 12.12 . ) must also be erroneous . besides mr. archer mistakes by making those fortie five years to be a time of great affliction to the jews . for their welfare begins at the end of one thousand two hundred and ninetie dayes , when jerusalems desolation is repaired , and the daily sacrifice renewed : and a further accesse of happinesse is made unto them fortie five dayes after . so that dan. 12.11 , 12. speaks of the jews welfare , not of their misery ; and fits their condition in antiochus time exactly ; for about fortie five dayes after judas maccabeus had cleansed the altar , and sacrificed thereon , antiochus became extreamly sick , and confessed how unjustly he had tyrannized over the jews , 1 macc. 6.8.9 , &c. and soon after in the next year died . seventhly , mr. archer affirmes that julian was the setter up of the abomination of desolation spoken of dan. 12.11 . mr. brightman is of the same opinion on dan. 12. admit this to be true : then hee must also bee the taker away of the daily sacrifice : for both these go together , and have the same time asoribed unto them . now julian was so farre from taking away the jewish sacrifices , that hee indeavoured to set them up , and did much countenance the je●es against the christians . socrate● eccl. hist. b. 3. eighthly , there is no reason why mr. archer should hold that after dayes or years one thousand two hundred and ninetie , dan. 12.11 . the jews should bee cal'd to christianitle . the text faith no such thing : but tels how the jews should bee freed from two miseries ; first , from the desolation of jerusalem , secondly , from the taking away their daily sacrifi●e . seeing these two are the miseries befalling the jews untill the end of the time there designed , they must necessarily fall in the time that sacrifice was lawfull . and therefore they must not bee in the daies of titus , or of the turk . ninthly , these learned men swerve from the truth , by not making christ at his being on earth , the strong man , who bound satan , and gave his apostles power to tread on the serpent , whose head himself brok , and whom hee made as lightning to fall from heaven : so that from the time of christs ascension the devill could not prevail to deceive all nations , as before hee had don : but was loosed about a thousand years afterward , as hath been declared above . tenthly , there is not any passage in the revelation or elsewhere , that i know , from which it can bee proved , that the papacy began in the year four hundred and six . t is true , that about this time constantine left rome , and made constantinople his royall seat : but the bishop and church of rome , did not then so apostate , and degenerate from what they had been , that grosse popery and antichristianism may bee laid to their charg . constantine , who erected churches , placed new bishops in them , countenanced other good bishops already placed ; so held his imperiall autority , and vicegerency under christ , that the bishop of rome never in his time exalted himself above the royall scepter , or challenged an universall autority over all churches . there were fault● in churches , and errours in bishops and teachers before constantines time , and in it . but wee see by christs judgment upon the seven churches in asia , rev. 2. and 3. that some faults and errours do not presently unchurch a people , as rank popery and antichristianism doe . eleventhly , if the ten kings received their kingdom , apoc. 17.12 . and imployed their power in oppressing the church , together with the beast , namely , the persecuting emperours , then they received that their power from the c●sars long before the year four hundred and six . and if it bee meant of receiving their power from the popes , it is manifest that they submitted not their necks , nor took their scepters from the popes , untill many years after four hundred and six , namely untill about the year of christ one thousand and odde . herein therefore mr. archers ground-work fails him . twelfthly , how can the year one thousand two hundred and sixty bee attributed to the pope alone ? suppose so many years given to the warring beast , rev. 13.4 , 5. that is , the emperours , which make the sixth head , and the● ruled in saint johns time : i finde nor the like time ascribed to the beast with two horns , or to any particular type , whereby the popes alone are expressed . mr. brightman holds the beast , rev. 13.1 . not to bee the emperours or civill state of rome , but the popes : because the imperiall state was risen before st. johns time ; and christ shewed to saint john , matters onely , which were to bee don after the giving of those visions , rev. 4.1 . to this i answer , christ did shew st. john matters , which for the most part were to bee don after the vision , rev. 4. but hee shewed him also , first , some things absolutely don and past : as namely , five of the heads of the beast seen by john , were faln and gon , rev. 17.11 . christ appeared to him as a lamb that had been stain , rev. 5.6 . this was don long before that vision and secondly , some things shewed to john were formerly in part fulfilled , and were yet more and more to bee fufillled in and after his time . as these , god doubtlesse before sat gloriously upon his throne , as hee is said to sit . rev. 4.2 . the elders , namely john himself and the other apostles , and the whole church of god , before johns visions , ascribed praise , honour , glory , &c. to the lamb , as they doe , rev. 4. & 5. the new jerusalem spoken of , rev. 21.10 . was before mother of the beleeving galatians , and other christians , gal. 4.26 . heb. 12.22 . i might instance in diverse other the like passages . observe this well , or els mr. brightman will by a false fire mislead you in diverse other matters . thirteenthly , mr. archer and some others , though they decline the grosse millenary opinion of one thonsand years victory , pleasure , joviality , yet in ascribing to their refined thousand years plenty of all things without sin , and making the martyrs raised from death , partakers thereof , &c. palpably ( as i conceive ) mistake . for the kingdom of god is not meat and drink . nor ( which is consequent ) other matters , lesse necessary . and to what end should the bodies of the martyrs and saints raised up immortall and glorified ( such they are described to bee 1 cor. 15. ) live again on earth to make use of such poor accommodations , and not rather enjoy glory and immortality in heaven : for which the resurrection fits them ; as it did christ risen from the dead , and ascending into heaven ? fourteenthly , see how they jar and differ in their judgment . mr. brightman to the summe three hundred and sixty in julians time addes the one thousand two hundred and ninty in dan. 12.11 . and the forty five years more there in verse 12. and saies , that the turks power will bee extinct in the yeare one thousand six hundred ninty five , to which summs those numbers doe amount . mr. a●cher from three hundred sixty six , and the other summes saies , that in the year one thousand seven hundred , the thousand years begin . dr. alstede to the year ninty six , in which , saith hee , jerusalem fell , addes the same one thousand two hundred and ninty , and one thousand three hundred thirty five , and affirms that the thousand years , apoc. 20 end in the year two thousand six hundred ninty four , which mr. brightman ends about the year one thousand three hundred . mr. archer to the year four hundred and six , when saith hee , the papacy began , addes the one thousand two hundred and sixty , apoc. 11.3 . and 12.6 . and tels us , that the papacy falls in the year one thousand six hundred sixty six . mr. brightman from the same summes and an addition of years , for the heads cure , which apoo. 13 was wounded ( which cure some others , that think themselves surgeons , not inferior to him , little thought of ) makes the pope-doms fall to bee in the year , one thousand six hundred eighty six . see his comment . on apoc. 13.5 . hereby it appears , what liberty is taken to dispose of these propheticall accounts of time , rather according to humane fancy , then clear evidence of scripture : whence their opinions become different , and leave us more uncertain , and unresolved , then when wee consulted them : except wee will confide , and relie more on mens persons , then on their proofs and arguments . in opinions thus disagreeing it necessarily follows , that some of them bee faulty : and t is not improbable ( their grounds beeing so sandy and weak ) that all of them may bee false . what reasons i have here alledged to disprove them , i humbly submit to the censure of such as are judicious in these matters . chap. vi . the arguments and autorities from the rabbins , brought by mr. mede on rev. 20. answered . mr. john mede , on rev. 20. produceth diverse reasons for his opinion about the thousand years . and thus first hee argues : gorists kingdom is joyned with his appearance to judge the quick and the dead , 2 tim. 4.1 . but at christs last appearing to judg the quick and the dead , he is so sarre from beginn●ing a new kingdom , that bee delivers up the kingdom to his father . that kingdom therefore , which neither shall bee before the appearance of the lord , nor after the last resurrection , is necessarily between them . and this kingdom is said to bee for one thousand years , rev. 20. answ. saint paul sayes not , that christs kingdom was not before his appearing to judg the quick and the dead : and mr. mede himself grants , that christ long before had a crown given him , and rode firth , conquering and to conquer , rev. 6.2 . this hee judges to bee in the beginning of the apocalypticall times . and that it was so , i have above proved . in the latter end of his kingdom , christ makes an absolute conquest over the beast and ●alse prophet : and casts them into the fiery lake ; and brings all men to judgment : and then delivers up his kingdom of governing and defending his church in this world , to his father : and they reign together eternally with the saints in a setl●d and blessed estate . secondly , i conceive the terms at his appearing , and in or at his kingdom , to bee in sense , at his manifest appearing to bee the great king . and that the form of speech is duobus pro uno positis , by putting two expressions for one . so thunders and voices , rev. 8.5 . are put for thundring or loud voices , as both mr. mede , and mr. brightman , expound that place . the reason why i thus understand it , is , because christ ever truly the great king then appears manifestly to bee the great king indeed by an absolute conquest over the churches enemies , and by over-comming death , and by bringing , as the great and on●y king , the whole world to judgement . object . in dan. 7.9 . and rev. 20.4 . thrones are said to bee set up , and judgment given to the saints , ( who are said to judg the world , 1 cor. 6.2 . ) and the saints to obtain the kingdom , that is , to live and reign with christ . besides , in dan. 7.13 , 14. and luk. 21.24 , it is said , that christ shall appear in the clouds of heaven , and have power , glory , and kingdom given him : so that all people , nations , and languages shall serve him ; and that these things shall come to passe , when the times of the gentiles shall come to an end . that is , when the little born , dan. 7.11 . namely antichrist , is overthrown . therefore christs glorious kingdom , and the saints reign with him takes not place untill the popedom bee ruined . answ. in dan. 7.9 . the thrones , that is , those of the four beasts , are said to bee ( so our new translation hath it ) cast down : and the antient of daies to sit on his throne . hee gives judgement to the saints , that is , on their party , or inables them to maintain their party against the little horn that domineered over them before for a time , times , and half a time . the saints therefore in those daies after antiochus his armies were defeated , set up gods worship again , 1 macc. 4. and maintained their cause against the body of the fourth be●st , which was then hornlesse , dan. 7.11 . and 26 : so that it began to decay , and was consuming daily unto the end . this the jews gods people did untill the son of man came in the clouds of heaven , and received the ●ternall kingdom , dan. 7.14 . which began ( as was above proved ) one thousand five hundred years agon . secondly , how christs kingdom so long agon begun , the saints judged and reigned , i have likewise declared . thirdly , christs glorious comming to judgment is sometimes to bee understood of vengeance and punishment ins●icted on the world for their sins . so the lord is said , judg. 14. to come with thousands of his holy ones to give judgment against all men , and to rebuke the ungodly , &c. when hee drowned the old world : so christ comming with power and great glory , in these texts of daniel and luke , may expresse his comming with vengeance against the romans and jews that kild him , and opposed the gospel . for it is said , luk. 21 , 22 , and 32. that that age and generation should not passe , untill all those things were fulfilled : besides , it is not said , that christ shall not so come , untill the times of the gentiles were fulfilled , but untill jerusalem bee trodden under foot by the gentiles , and the power of heaven , sun , moon , and stars ( that is , the government of that people ) bee shaken , this was don when jerusalem was overthrown . repl : the sense of luke 21.32 . may bee ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , this people , nation , kindred of the jews shall not passe , or cease to be a nation , or people , untill these things bee fulfilled . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so signifies . ans. the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} expresses dor generation in the old testament a hundred times : it is sometimes also put for gnam , mispa●ha●h , m●ledeth , people , nation , progeny : but then commonly it intends and denotes the nation or family then living , which is all one in meaning with generation : in this sense , the people and nation , and race of men now living shall not passe , or be extinct , untill all these things be accomplished . repl : if you deny the texts , dan. 7.9 . & 22. & rev : 20.4 . to expresse the great day of judgment , christs comming in the clouds with power and great glory , and the saints with him to judge the earth , and abolith antichrist with the brightnesse of his comming in the thousand years yet to come , you undermine the pillar of evangelicall faith , concerning the glorious comming of christ . answ : god is known by executing judgment , psalm 9.16 . not by the great and sinall judgment onely , but by other particular judgments also on mankind . some jews might mis-conceive of gods dealing towards them ; and be perswaded , that they should in , or at christs time get their necks from under the yoak of their oppressors . but when they saw jerusalem in that age ruined , many jews cruelly slain , the rest grievously disperst : how could they but think , and you now conceit , that god then sate gloriously in judgment against them , who were grown as secure as they in the old world , mat. 24.37 . luke 17.26 . as this judgment was conspicuous ; and shewed the great power and glory of christ , and verified christs speech of some then standing by him , who should not taste death , untill they saw christs kingdom come with power , mark 9.1 . so i verily believe , that christ will come in the clouds , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with clouds of witnesses , mark 14.62 . and great power to judge and destroy antichrist , and all his churches enemies , apoc. 20.9 . thus doe i endeavour to hold up the pillar of evangelicall truth , and in no wi●e undermine it . christ , i say , hath already by the brightnesse of his comming in the word preached given antichrist such a blow , that hee shall never lick himself whole ; and will in his good time bring him to utter confusion : what was done in the thousand years , i have above sufficiently unfolded . object . justin martyr tels trypho the jew , that himself , and all orthodox christians knew the resurrection of the body , and the thousand years , in which jerusalem should be re-edified , adorned , and inlarged , according as ezekiel and esay had prophecied of a thousand years , in which shall bee a new heaven , and new earth : so that jerusalem is made to triumph , and the dayes of gods people to bee as the dayes of the tree of life ; in these words , saith justin , we hold that the thousand years are implicitly pointed at : he further saith , that john in the revelation prophesied , that christians should accomplish that thousand year in jerusalem . answ. justin beleeves the resurrection of the body ; wee deny it not . but justin asserts not two resurrections , as some now doe , one a thousand years before the other : justin sayes , that jerusalem shall bee re-edified , inlarged , adorned in such sense as ezekiel and esay foretold : it is most true ; a jerusalem , that in rev. 21.10 , & gal : 4.26 : all the world over shall bee made a place of gods worship ( as was the old jerusalem ) to the great joy of all people : the distinction of jew and gentile shall bee taken away , and all true christians shall bee the israel of god , and true jews : and shall have no need of the old jerusalem . how implicitly in esaies words , by justin cited , the thousand years should be pointed at , he is quicksighted , that can discern . no man ( i think ) endeavours now to prove the thousand years from that text in esay . it there were any such thing in esays words , logick now , if ever , would work it out . further , st : john sayes not totidem verbis in expresse terms , what iustin alledges : but that there shall be a new ierusalem comming down from heaven , not built by man ; and that the saints shall reign a thousand years with christ : and i will also grant , that this reign should bee in the new jerusalem . but that reign was in the beginning of the gospels times for a thousand yeers , and shall not bee towards the end of the world : this ierusalem is mother of us all , of all the israel of god , of all beleeving iews and gentiles , in all times to the world end ; and is not limited to old jerusalems seat , and some certain time . that kingdom began long since , and was such , as hath been above shewed , not such as the pleaders for the thousand yeers to come , describe it . object . divers of the ancient fathers , besides iustin martyr , as ireneus , tertullian , lactantius , nepos , and others , held the opinion of the thousand yeers reign . austine himself sometime inclined to the same : and it seems to bee ieroms prime argument against it , that it savoured of judaism : to reject this opinion , is a neglect of an ancient tradition of the church . papias recommended it to the fathers above , they to us . answ. the antiquity of this opinion , will be little warrant to the verity of it : if wee consider that ireneus sayes , that papias an auditor of st. john asserted it : whereas papias himself denies that ever hee saw or heard the apostles . and eusebius b : 3. histor : eccles. sayes , that papias was too credulous , and of shallow judgment , and by mis-interpreting apostolicall expositions led others into errour ; as ireneus in this very point ; and as some conceive , in the opinion of antichrists reign but for three years and an half near the worlds end . you see then , what a tottering and weak foundation this tradition hath . it is granted , that austin had an inclination to like of it , but his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} second thoughts made him wisely to abandon those fathers faulty opinion , and to correct his own : as for ierom , hee censures the millenary conceit to bee a iewish {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} fable ; and so inconsistent with the vision , in apoc. 20. jarring in it self , contrary to other scriptures , and unworthy of the christian faith ; see ierom on the life of papias . hee had therefore arguments sufficient to confute it . dionysins a learned and judicious bishop of alexandria called together the chief abettors of this opinion , and argued with them about it three dayes , from morning till night , and examined nepos book in defence thereof : whereupon in conclusion his chief opposer yeelded , and promised never to teach , or so much as to mention the opinion again : and all the rest there present submitted to the truth , euseb. histor. b. 7. repl. bee this opinion true or false , or whether the fathers held an errour herein or no ; to bee of the same minde with the jews is not alwayes culpable . the rabbins tell us , that the seventh millenary is the great day of judgment . that the world shall continue six thousand years , and in the seventh thousand bee destroyed with fire , and purified : and the lord alone shall bee exalted in that day , esa. 2. that is , shall bee king over all the earth . they say , that god in this millenary shall break the wicked ; and that it shall bee a great sabbath , or day of rest . other rabbins hold , that the sixt millenary shall be the day of judgment . rabbi elias sayes , that the world should continue two thousand yeers before the law , two thousand years under the law , two thousand under christ . see these and other their opinions cited by mr. mede on revel. 20. answ. no man holds the jews in all things culpable . they are most carefull and vigilant preservers of the originall hebrew text intire and uncorrupt : so that had not the jews and greeks been kept distinct people untill these times , the knowledge both of the hebrew & greek originals had perished by the prevalency of papistical darknesse . see my preface to cognatio linguarum . the iews also , when they list to speak out , shew good skill in the sacred stories . besides many passages in their talmuds about their rites and customes serve better to open some difficulties in the new testament , then our latine commentaries . what i attribute to the knowledge lockt up in the hebrew tongue , see in my book cognatio linguarum . posit . 9. the rabbins have many truths : but like good corne in much chaffe ; themselves often times so speake , that they will tell you , stultus credit omni verbo , it is sillinesse to take all they speak for sad truth . maimonid . part 1. chap. 62. schick . bechin . happer . pag. 114. some truths they hide under enigmaes and parables , and of them they say , i finding a pomegranat did eat the kernels and laid by the rinde . p. galatin . 1.7 . yet many such riddles they have not worth the cracking their shell , and more like a deafe nut , then an wholsome pomegranat . these fall under pauls prohibition of not giving heed to fables , 1 tim. 1.4 . hee that will prositably peruse them , must try all things in them , and keep that which is good , 1 thes. 5.21 . and whoever will hope to deale soundly with them ( which would bee a glorious and heavenly work ) for their conversion , must bee able to match and surpasse them , as in sound knowledge of the scripture , so in their own tongue and learning , as the apostles and ancient fathers did the greeks . herein mr. broughton did much , and had hee lived longer by good incouragement was both able and willing to have done far more . secondly , for the present question observe the jews jarring opinions . some of them hold the day of judgment , the wickeds breaking , and the messias his exalting to bee at the end of the fift millenary ; which is fully past : for i hold the world to be five thousand five hundred seventie one years old in this year one thousand six hundred fortie foure ; yet is not the one thousand years by some conceived to bee begun . some begin the great sabbath at the end of the sixt millenary : such as live to it shall see how neer they come to the mark . elias seems to hold , that the fift and sixt millenary shall bee under christ : and therefore , say i , by their own grounds , times of much happinesse . i would they were so humble as to make use of them . there can be but one truth , some of these ( to passe by others ) must needs misse it , perhaps all of them : see how our writers vary from them . mr. brightman begins the famous 1000. years in the three hundred year of christ , dr. alstede in one thousand six hundred ninetie foure , mr. archer in one thousand six hundred sixtie six , or in one thousand seven hundred . others differ from these . this 't is to grope after truth by a darke light , or no light at all ; maimonides saies well , it is better that a matter of which no certain demonstration can be made , should remain in doubt , then in vain to dispute thereof . mor. neb. part. a. cap. 16. repl. wee christians use jewish termes ; gehenna for hell , paradise for heaven , the day of judgment for gods finall judicature ; yea saint peter may seem to have confirmed the rabbins tradition by his speech of the day of judgement , 2 pet. 3.7 . and of one day being with the lord as a thousand years ; let us not rashly neglect their terms . answ. pau's rule is , not to use words , which mans wisdom teaches , 1 cor. 2.13 . to avoyd prophane and vain jangling and opposition of science , 1 tim. 6.20 . for there may bee wisdom and science falsly so cald . hee injoyns us to speak {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the words of god , 1 pet. 4.11 . wholsom words of our lord jesus christ , doctrin according to godlinesse , 1 tim 6.3 . and tending to godly edification . these rules wee may observe , and yet seeing gods word speaks linguis ●ominum as men use to do , ( so said maimonid . mor. neb. p. 1. c. 26. ) and hath frequent metaphors , metonymies , ellipses , metaplasms , and other forms and frames of speech usuall in other tongues and forain writers ; wee nor are nor need to bee nice in using the rabbins phrases , especially these , which the new testament doth expresly and particularly warrant by its own example , or in generall by examples of like nature ; so that wee ever take heed that they lead us not into errour . the holy spirit is so far from scrupulositie in this kind , that not onely it makes use of those rabbinick and jewish terms above ; but of syriack also , as abba father , maranaths the lord comes ; of roman , as legio a legion , custodia a watch ; of the septuagints , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} poyson , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} heb. 11.21 . from gen. 47. ●1 . in which word the seventie mistook , and translated matteh {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a staffe , for mittah a bed : and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it is a wonderfull thing , matth. 21.42 . ( mistook also by the seventie in psal. 118.22 . ) for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in these and some other the mastakes of the seventie interpreters , the new testament follows them , where the errour might bee helped by recourse to the hebrew of the old testament . yea the holy ghost hath made use of some poets speeches , tit. 1.12 . act. 17.28 . and declined not the names castor and pollun , or dioscuri , act. 28.11 . a terme superstitiously used by the heathen : so that i conceive , that where god sayes , yee shall not name the heathen gods , jos. 23.7 . hee intends the naming them with honour and reverence , as the heathen did . wherefore wee may use jewish terms and forms of speeches borrowed from other nations , so that wee trespasse not against the rules above . wee must ever have a diligent care , as not to obey the commandements of man , so not to use their terms , that turn from the truth , tit. 1.14 . wee must bee carefull that we do not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} teach other doctrine then that received from jesus christ , 1 tim. 1.3 . into which stray by-paths , quaint and novell expressions do sometimes make men unawares to slip . saint peter hath the term , day of judgment , 2 pet. 2.9 . and 3.7 . calling it the day , to which the wicked are reserved . but hee rather hath it from job 21.30 . then from the rabbins ; see the place . as for saint peters speech , which follows , one day with the lord is as a thousand years , and a thousand years as one day : it shews that perhaps men will count god slack of his promise , as of that , luk. 18.7 , 8. god will avenge his elect , which cry day and night unto him , yea though bee long forbeare , hee will , i say , avenge them quickly . a little time may seem long to a man : but in regard of god himself , there is no slacknesse ; onely in mercy hee gives men time to repent . so that saint peter expresses the day or time of gods longsuffering : and not the day of judgements continuance to bee for a thousand years . as mr. mede and others conceive . besides , christ ●seth , as this , so many other passages of scripture misconstrued by the jews , yet needs not to refute the jews misprision . it is sufficient that christ applies them aright . rectum est index sui & obliqui . the very propounding of truth will justifie it selfe , and disclose what is erroneous . but not to dwell longer on this matter , i hold that all phrases or speeches are to bee approved or disallowed , according to the ground on which they be built . see what the rabbins say for themselves in this regard ; rabbi elias saies , that the world shall continue six thousand years ; why so ? because there be six alephs in the fi●t verse of genesis , where each aleph stands for a thousand . this reason is senselesse : but if you dislike it , you shall bee told from rabbi symeon ben. iaba . woe bee to him that thinks the law containes no more in it then the ●are words import . to this i say no more , then that as wee must not take any thing from the law , which on good ground may bee concluded thence , so wee must not adde thereunto , deut. 12.32 . that is , wee must not infer from the law , what the holy spirit never intended . the learned mr. w. schickard hath well shaken such like jewish tricks as this . bechin . happerush . pag. 146. &c. repl. a tradition agreeing with rabbi ketina's opinion of the worlds destruction in the seventh millenary , gives us a better ground for its truth ; thus . after six years the jews land and people had a cessation and rest : so after that six thousand years bee past , in the seventh thousand years the world shall have a cessation and rest . answ. the use which god makes of the seventh years rest in levit. 25. is much different from that of the rabbins ; namely , that the iews might know that the land was gods , and they but sojourners with him , vers . 23. that they might observe how god blessed them , when they in the seventh yeare labored not ; and that it was hee that gave the encrease , when they did labour ; and so depend on his goodnesse to them : it served also to bring them to the seventh seven , and so come to the jubilee , the famous year of rest . so they might rather conclude , that the world should stand ( but this also would bee but a sandy foundation ) fortie nine thousand years , and then have a great jubilee and rest , in which the last trumpet should sound , as in the jubilee year the jews trumpets were wont to doe . obj. the ancient jews understood , esa. 2.11 . and 17. of the great day of judgement : where it is said , and the lord alone shall be exalted in that day . the later iews speak something to the same purpose ; and thence they say that the lord shall be king over all the earth . answ. in esay 2. is an excellent prophecie of the preaching of the gospel , and of the calling of the gentiles by the word going out from sion and ierusalem . this was fulfilled when god set up christ his king on mount sion , as i proved above . peruse the chapter , ballance each passage , and particle thereof , and try whether there bee any the least warrant for a day of judgment of a thousand years continuance . it is true , that when the gospel began to bee taught , christ was by all true beleevers exalted alone , and preferred above all the high looks and loftiness of men : many idolatrous and superstitious persons then turned to christ , and cast away their silver and golden idols , as there it is foretold . and if any unbeleevers saw not then christs glory , they were justly to bee blamed . his glory was then such , and hath so continued , that the gates of hell could never prevaile against it . it is true , that many worldly potentates then strove to exalt themselves above christ , and were highly exalted by others ; saying , who is like this our lord ? who can war with him ? but christ in due time did manifest that these brags were vain and foolish : because christ by overthrowing them , will shew his might to bee far above them , and that all their forces are inconsiderable . and at the day of judgment , when all quick and dead shall stand before him , all both small and great shall see and consesse him alone to bee exalted . but neither in esay 2. nor in the whole prophecie is there any ground for two resurrections , and a day of judgment between them of a thousand years continuance . obj. the rabbins think the title of psal. 92. l●jom ●ass●abat for the day of the sabbath to bee the argument of the psalme , and to be understood of the sabbath of a thousand years . answ. wee find the rabbins often extravagant in their opinions , therefore their bare affertion cannot bee a sufficient warrant unto us , they say , that psal. 92 , is for the day , that shall bee all rest . on talm. sanedr . ch. 11. and adde that a thousand years in gods sight are but as yesterday : from psal. 90.4 . wee must attend more , why they thus speak , then that they thus speak , and try what they say : against their assertion thus i argue . first , if the title of the psalm import that it was onely for the sabbath of the thousand years , that is , then to bee used : as the title libnei korch implies a psalm to bee used and sung by the sons of kore● : how is it that some rabbins say ; that it was sung by adam in the evening before the sabbath , after the promise made to him ; and others say , it was sung in the sanctuary by the levits ? secondly , if the title bee so expounded that lejom hassh . meane concerning the sabbath , as the objection intimates , by making this title the argument of the psalm ; this cannot bee : for the psalm intreats not of the thousand years of christs reign , making it such as some now doe : yea it speaks of gods being the most high , and the king exalted above all ( not for a thousand years , but ) for evermore ; and touches matters usuall in the gracious course of gods governing the world , and his goodnesse to man in the same . thirdly , what day is all rest ? none , i think on this earth . here the church is militant . the dead that die in the lord rest from their labours , revel. 14.13 . the time of all rest is in heaven onely . 4. the speech of a thousand years being but as yesterday , in psalm 90. hath no more reference to the title of this psalm , then harp and harrow have each to other . fiftly , the 90 psalm speaks of mans birth , his flourishing , his decay . if hee live threescore and ten or eightie years , ( as men did in moses , in davids , in our times ) his dayes seeme as soon past , as a thought . to it they are compared . if man could live a thousand years ( as adam almost did ) these in gods sight are but as yesterday , as a watch in the night , that are past . what are they to god that is eternall ? sixtly , what reason hath any one to refer the words of a thousand years being as yesterday more to the seventh thousand years , then to the fourth , sift or sixt thousand years of the world ? obj. wee desire the conversion of the iews , and is it not the easiest way to deale with them for the same end , not to wrest plain prophecies , which pertain to the last and glorious comming of christ , to his first comming : so that wee hold the main truth , and prove to them , that iesus of nazaret was the true messias , and that they ought not to expect any other ? answ. here mr. mede answers himself , saying ; that a christian must consent no further to the jews then his profession ( rightly i suppose , grounded on gods truth ) will give him leave . the rule is good . now let us try what things hee holds to belong to the second comming of christ , not to his first , as others affirme . first instance in mr. m●de , in revel. 1.7 . it is said , that jesus christ who bath washed us from our sins by his blood , comes in the clouds of heaven , and every eye shall see him , even they that have crucified him , and all tribes of the earth ( hall mourn before him . these passages are verified onely at christs last and glorious comming . answ. the mourning of all kinreds of the earth in regard of their sins , for whose expiation christ was crucified , is foretold , matth. 24.30 . and luke 21.27 . where it is also said , that hee comes with power and great glory , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with or upon the elouds of heaven , that is , say the rabbins , the angels . coch-nathon sanedr . pag. 370. answerable to jude 14. where god comes with thousands of his holy ones ; this was fulfilled before that generation passed , mat. 24.34 . luke 21.32 . some that heard christ preach , are told , that they should not taste death , untill they saw the kingdom of god come with power , matth. 16.28 . mark 9.1 . and many of them might live , untill , what was shewed to st. john rev. 6 by the horses and riders upon them , was in some sort fulfilled . the high priest and his assistants might live to see the son of man sit on the right hand of the power of god , and come in or with the clouds of heaven , matth. 26.24 . to punish the jews , and ruine jerusalem , as henoch bid the old word behold god comming with thousands of his holy ones or angels to destroy the old world , jud. 14. in the same manner the son of man is set forth with a crown on his head , and a sickle in his hand , when bee comes to fill up the wine-presse of his wrath , revel. 14.18 . the mourning here spoken of was in part fulfilled , act. 2.37 . in the jews , who seeing , that is , pondering in their minds , how they had kild the lord of glory , as peter there told them , were with griefe pricked at their hearts , repented and beleeved in christ . now what was done by them , was and is in like manner done by all converts of all nations whatsoever from christs time to the worlds end . thus it appears that the passages above instanced in , may bee said to bee done at the gospels first progresse , and yet must continually be done by all who become christians in after times . instance of mr. mede . the royall kingdome of christ , who feeds the innumerable multitude that have palms in their hands , revel. 7.17 . and christs victory over the ten kings , vassals of the beast , rev. 17.4 . are better referred to christs last & glorious coming , then to his first comming . answ . the multitude with palms in their hands are converts of all nations , kinreds , tongues , and people , who praise god for their salvation , rev. 7.10.11 . the like is done , revel. 5. where the redeemed out of all nations acknowledge all power , riches , wisdom , strength , honour , glory , and praise to belong to christ , who sits crowned upon his throne . this vision in chap. 5. mr. mede himselfe holds to bee fulfilled in the beginning of the apocalypticall times . the palm bearing multitude ( bee they in what time they shall ) continue the same course of ascribing all praise , honour , power , &c. to christ sitting on his throne . and christ , revel. 17.14 . conquering the ten kings , shews himself to bee lord of lords and king of kings . now before the visions here mentioned christ was exalted far above all principalities , powers , and dominations , and every title and name that is named , not in this world onely , but in the world to come , ephes. 1.21.22 . and in the very entrance of the revelation in stiled , the prince of the kings of the earth , revel. 1.5 . therefore the royall kingdom , and all power , and honour , &c. begins to bee due to christ at his first comming , and must in all times afterward , even to his second comming at the worlds end be ascribed unto him . instance . the mariage of the lamb , revel. 19.7 . the new jerusalem , revel. 21.9 . the lamb , the light of the new jerusalem , vers . 23. are better applied to the last and glorious comming of christ , then wrested to his first comming . answ. to these instances i purpose to answer in their due place where now i come to speak of divers passages in the two last chapters of the revelation . chap. vii . objections out of revel. 21. & 22. answered . among learned expositers many controversies and doubts are moved about the two last chapters of the revelation : i will briefly handle that which especially concerns the matter here to bee discussed . obj. many most excellent and admirable promises are made unto christians , apoc. 21. and 22. which must bee made good at one time or other . many of them have not yet been fulfilled : therefore they are to bee fulfilled hereafter : and that must bee either in the thousand years of the churches prosperitie , in which the church and saints of god shall reign with christ before the end of the world , or else in the world to come in heaven . the promises are these , of new heavens and new earth , of a new jerusalem , of its being prepared and trimmed for christ , the bus band thereof ; of freedom from tears , death , sorrow , pain ; of all things made new , and many other the like . read the chapters . answ. i grant that the promises in these two chapters are for this life . and thus by severall arguments i prove it . first , the new jerusalem comes down from god out of heaven , and is on earth : if it were to bee in heaven , then it should ascend from earth to heaven , which it is not said to doe . and this ascending to god befals not gods servants both in body and soul● untill the last judgment bee past : whereas in this life the ephesians and other converts become fellow citizens with the saints , ephes. 2.19 . and secondly , there can bee no tears in heaven , which need to bee wiped away from the saints eyes . thirdly , t is on earth that the saints thirst , revel. 21.6 . and there christ refreshes them with the water of life , joh. 4.14 . in heaven they thirst not , but are fully satisfied with all joy and pleasures for evermore , psal. 16. then fourthly , the nations that are saved , revel. 1.24 . walk . ( a phrase usuall for conversing in this life ) in the light of christ , who is the light of the world , and glory of his people israel , luk. 2.32 . and t is on earth , that kings doe their service to god , and bring their people to the new jerusalem , or the true church . on earth are civill distinctions of kings and people , of master and servant : but in heaven a lazarus is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in an angelicall condition no lesse then a great monarch , all there rest from their labours . fiftly , christ who is the wisdom of the father , is the tree of life , prov. 31.18 . and 22. rev. 22.2 . and is the life of men in this world , 1 ioh. 5.20 . as hee is the spirituall manna , so hee is the fruit of this tree every moneth fed upon by beleevers . sixtly , the leaves of this tree serve to heale the nations , rev. 22.2 . now in heaven there is no account kept by moneths , nor are there any sores of the saints to bee healed , or that need cure . the soules of all faithfull are purified by faith in this life , act. 15.9 . and their bodies lie down , and leave , what was sinfull and corrupt in them , in the dust of the grave , and rising glorious and immortall ascend to heaven . thus by these arguments it appears , that the condition of gods people in this life , is in these two chapters declared . secondly , i will shew , that many passages in these chapters , which seem to belong to the saints state in heaven , expresse their happy condition not onely in the thousand years from christs time , but in all the dayes of the gospel to the worlds end : and thus i prove it . first , every one that is in christ is a new creature : and not onely so : but all things are become new , 2 cor. 5.17 . this is answerable to apoc. 21.5 . and appears further thus . christ is the second or new adam : hee maks new matters ; floods in deserts ; them that were not his people to bee his people ; be makes a new covenant ; speaks to people by new tongues , gives them new hearts and new spirits ; puts new wine into new bottles ; gives beleevers a new name written in a white stone ; clothes them with new garments ; puts a new song into their mouths ; makes a new heaven and a new earth , and a new jerusalem , that is , a church of all beleevers both jews and gentiles . these things began to bee performed in christs life time , and have been , are and will bee continually in fulfilling unto the worlds end . for all christians from the first to the last have their portion herein . secondly , the marriage of christ with the christian church began with the preaching of the gospel : for then god made a marriage feast , and invited guests unto it , mat. 22.2 . joh. 3.29 . hee hath ever since , now doth , and will continue still inviting them thereunto so long as the world lasts . paul long since prepared the corinthians a pure virgin for christ their husband , 2 cor. 11.2 . the other apostles and religious teachers ever since have endeavoured the same for other people and nations . thirdly , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tabernacle of god was among men at the gospels beginning . then christ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bad his tabernacle among men , job . 1.14 . and became immanuel god with us by assuming humane nature . this tabernacle christ took up with him to heaven at his ascension . besides , as god had his dwelling or tabernacle among the israelites , in the wildernesse and in canaan : so christ walks amidst the golden candlesticks , the churches here on earth , rev. 1. and on his throne hee sits in the midst of the rulers of his church , rev : 5.6 . and all christians did , doe , and shall acknowledge his glory , honour , dominion , to the worlds end ; as they in that chapter doe . fourthly , the covenant by which men of all nations are gods people , and hee their god , rev : 21. was made at the beginning of the gospel , and continues to bee made with all converts to the end of time : for god dwelt among the corinthians , and by paul said unto them , i will bee your god , and ye shall bee my people , 2 cor : 6.16 . and hee is the same to every person of any nation , that fears him , acts 10.35 . this covenant is made with all that bee taught of god , and hear him , jer : 31.33 , 34. iohn 6.45 . and fifthly , from the christian churches beginning to the worlds end ; all tears are wiped from the eyes of all beleevers , no death , sorrow , crying , pain doth rest on them , but passes away , apoc : 21.4 . so that if they weep ( as men in affliction cannot but sometimes doe ) they ( upon better consideration ) will bee as though they wept not , 1 cor : 7,31 . they suffer tribulation , but they come out of it , and by the lamb of god are filled full of all joy and comfort , rev : 17.14 . there will bee wicked men , who with their tongues will calumniate , and with their weapons wound them : but their malice shall not prosper in the end : they themselves shall fall ; because gods covenant of mercy and peace shall never fail his people ; esa : 54.10 . &c : hence the saints are bidden , when perils are at hand , not to fear , acts 27.24 . not to fear the fear of the wicked , 1 pet : 3.14 . god being their helper , they need not fear what man can doe unto them , heb : 13.6 . yea tears shall bee so wiped away , and pain so allayed , that they shall count it exceeding joy , that they fell into temptations and afflictions , jam : 1.1 . their sorrow is in the issue turned into joy , which no man can take from them , joh : 16.20 . this is of force sufficient to wipe off all tears . for they shall have assurance by their faith in the lamb , and in his blood , and by their testimony given unto gods truth , to overcome , mat : 28.8 . rev : 12.11 . i might goe on , and further instance in other particulars , which subserve , and are fitted unto these already spoken of . in brief , i will collect them , and say no more , but what may point at them in generall . first , seeing the old jerusalem is ruined , god builds a new one the mother of all faithfull christians , both jews and gentiles ; and this must needs bee a great and capacious city , having glorious foundations and walls , to bee strong for defence , and have gates on each side of it , for accesse thereunto from the foure coasts of heaven . secondly , if the twelve patriarchs of old had their names graven in pearls and jewels , and born by aaron a type of christ , the upholder of all the faithfull , for the comfort of each godly person in the twelve tribes : much more may the names of the twelve apostles bee set upon the twelve foundations of this glorious city , for the comfort of all such , as are begotten children to christ by them and their doctrine . thirdly , if gods law was esteemed by david walking therein , above gold , above the finest gold , and thousands of it : then doubtlesse , the streets of the new jerusalem , in which all good christians walk , may very well bee compared to gold , as pure and clear , as glasse . fourthly , the tabernacle and temple of old glittered with golden surniture , and the choicest gems : the christian church comes not short of either of them : but is , as every man must needs grant , far more glorious in all respects , hath more excellent and spirituall priviledges , and clear and comfortable doctrine far beyond all former times . as the tents for gods people are inlarged , and their curtains further spread then of old , esa. 54.2 . so are gods favours more extended to the christian church , then formerly to the jewish . fifthly , if david was the light of israel , and by his high esteem of gods word the light to mens paths , made his people to walk safely in that light : much more now is christ the david , or beloved of god , and the light of the world , and directs christians to come out of darknesse unto the saving truth . these and other matters most glorious , spoken of the churches estate in rev. 21. & 22. are belonging to the church of god in this life . nor need any man to admire that the high and heavenly expressions , in these two chapters used , concern the estate of the christian church in this life . for , first , the faithfull in their life time have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} an exhibition or subsistence of things hoped for , of the happinesse promised them for life to come . they have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a summary inventory of things not yet seen , heb. 11.1 . that is , of the inheritance immortall , and undefiled , and that fades not away , but is reserved for them in heaven , 1 pet. 1.4 . the eye of faith is quicksighted , and beholds things afar off , as present . hereby abraham in his dayes saw and enjoyed christ , and redemption by him : and moses ( which is much more ) saw him that is invisible . thus a christian may in this life by faith see , take comfort in , and rejoyce most heartily in the glorious estate of the life to come , and ( as wee use to say ) have an heaven upon earth ; whence it is , that the church on earth is called heaven . of which hereafter i shall speak . secondly , the comforts , joyes , blessings of gods people in this life are exceeding abundant , his gifts {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unutterable , 2 cor. 9.15 . their rejoycing for the same is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unexpressible , 1 pet. 1.8 . they have peace {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that passes all understanding , phil. 4.7 . if they lose wife , children , brothers , lands , or the like , they receive in this life {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} things an hundred fold better , mat. 19.29 . and if paul count all things dung in comparison of jesus christ , and the enjoying of him : the old jerusalems richly beautified temple , the resplendent jewels in the new jerusalems walls and gates composure , the gold transparent as glasse , with which the streets are paved ; the cry stall rivers , the fruitfull trees , with which the city is furnished and adorned , cannot fully and to the life set forth the wonderfull glory of gods church in this life . let what can bee said of the kings daughter , christs spouse , of the churches excellency from outward matters , psal. 45. in the song of songs , and elswhere , this addition , s● is all glorious within , surpasses all ; so there is an ward beauty , a spirituall glory superadded to the outward excellency of the church that goes beyond the highest strains that can by words bee uttered . let but the saving knowledge of jesus christ , the enjoyment of his favour , the comforts of the holy ghost , which in this life must bee gotten by them that hope to enjoy his presence in the other world , bee put into the ballance against all worldly matters , to whose lustre allusion is so often made in these two chapters : they are of more weight , and greater worth , then all such outward things . wherefore the lofty and stately expressions in these chapters , cannot be denyed to belong to the christian church , of which christ is the light , from his being here on earth , untill he give up his government of the same at the last day , and take up with him his servants to those heavenly mansions , which he hath prepared for them . chap. viii . whether the binding of satan for a thousand yeers bee already past . the question stated . the angels , which in the beginning of the world fell from their happy condition , were east down into tartarus , and were there reserved in everlasting chains under darknesse , to the judgment of the great day , jude 6. therefore they are at all times so bound that they cannot work any mischief to man without especiall commission from god ; who gives them liberty , and looses their chain , so far onely as to him seems good . this sometimes god doth , and that either for triall of the godly , as in jobs case ; or for to humble them , as when paul was buffeted by satans messenger , 2 cor. 12.7 . or for punishment of the wicked , as when ahab bent to believe false prophets , was deceived by a lying spirit , 1 kings 22. or upon some other the like cases . of this restraint and loosing of satan the question is not . scripture informs us further ; first , of an eminent and notable binding up of satan for a thousand years after christs time , in the abysse or bottomlesse pit ; wherein hee is so fast sealed up , that hee cannot deceive the nations . secondly , of an eminent and manifest loosing him , after the thousand yeers are ended . after which time hee works much mischief against gods people , and draws the nations in all coasts of the world into combustions of war . the controversie here is , whether this notable binding up of satan bee already past , or yet to come ? this i am now to discusse . chap. ix . the famous and notable binding up of satan is already past , and is not yet to come . this position i thus prove : arg. 1. the famous kingdom of christ and christians , and this notable binding up of satan for a thousand years begin both together . dr. j. alstede , mr. j. mede , mr. archer , the glimpse joyntly hold this undeniable . but the famous kingdome of christ and christians began moe years then one thousand five hundred agon , as i have above proved . therefore the notable binding up of satan began one thousand five hundred years agon , and therefore is past long before our time . arg. 2. hee that did in eminent manner by the spirit and finger of god cast out devils , and did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} annul and undo the works of the devill , and spoyled him of his power , did first eminently bind satan , matth. 12.29 . luk 11.20 , &c. but christ at his being on earth above one thousand five hundred years agon did in eminent manner by the spirit and finger of god cast out devils , and annull and undo the works of satan , and spoyle him of his power . therefore christ then bound satan , as above , in an eminent manner . of christs casting out of devils is often mention made in the gospels : as luk 11.10 . and elsewhere ; and this hee did in such manner , that all man were astonied thereat , matth. 9.33 . mark 1.27 . and never saw it in the like manner . that christ did annull and undoe the works of the devill , and take from him his power , is manifest . the devill was the prince of darknesse , christ was the light of the world , joh. 1.9 . the devill blinded the minds of unbeleevers : christ commanded light to shine out of darknesse , and gave the nations knowledg of himself , and the gospel , 2 cor. 4.4 . the devill caught men in his snares : christ by bringing men to repentance and faith freed them from those snares , 2 tim. 2.26 . zacheus of a publican and sinner , and lost man , was by christ made a son of abraham , luk 19. so were other the like converts . the ephesians were children of wrath , as other gentiles , and walked according to the prince that rules in the ayre or darknesse : but christ inlightned the eyes of their understanding , quickned them by grace , saved them through faith , ephes. 1.2 . the devill drew men at first into sin , and thereby brought ( as other calamities , so ) death on mankind : but christ by his death destroyed him that had the power of death , that is , the devill , heb. 2.14 . and tooke away the sting of death , 1 cor. 15.55 . so that satan did but bruise christs heele ; christ crushed satans head . thus christ did overpower and conquer satan in those primitive times , as the texts cited shew . arg. 3. christ hath already become the head of all principalitie and power , and spoyled them and made a shew openly , and triumphed over them , coloss. 2.10 . and 15. and being raised from death , sate on gods right hand , and was above all principalities , and powers and dominions , and had all things subject to him , and under his feet , ephes. 1.20 , 21. therefore satan was then also conquered and triumphed over by christ : for hee was the grand boutifeu and chiefe enemie of christ , and was by christ imprisoned and laid fast up in chaines , as conquerors deale with the ringleaders of such as with hostilitie oppose them . arg. 4. the 70. disciples sent forth by christ subdued devils by christs name : and christ thereupon tels them , that hee saw satan fall from heaver as lightning : and then did christ give to his disciples power to tread on serpents and scorpions , and all power of the enemy , so that nothing could hurt them , luk 10.18 . &c. to which purpose also wee read , 1 joh. 5.18 that the evill one cannot touch them , that are born of god . therefore in the primitive times one thousand five hundred years agon the devill was bound , and in eminent manner restrained by christ . chap. x. objections answered : whereby it further will appeare that satans eminent binding for a thousand yeers is already past . however the arguments in the former chapter sufficiently confirme the truth ; some there are who will not be satisfied therewith : i will therefore answer , what they produce to assert the contrary . object . how was satan bound ( say they ) when all the apostles were persecuted , christs subjects distressed and destitute of all comforts , and most of them cruelly put to death ? gl. pag. 9. had not satan a manifest hand and plot herein , and indevored hereby to hinder , if not to extirpate the gospel ? answ. satan was long agon cast down by michael or christ , and subdued , as is above proved : and seeing then hee could not doe the mischiefe hee desired to gods saints , and hinder the advancing of the gospel : hee rev. 13. gave his power and throne and great authority to the ten horned beast , the roman tyrants , who by their agents and friends then murthered the apostles and saints of god . secondly , though the servants of god were persecuted and put to violent deaths ; yet christ having conquered death , its sting was taken away ; so that it was but a passage for them to a better life , and to endlesse blisse . thirdly , christ when it so pleased him , did often deliver his servants from dangerous persecutions , and from death it self , as namely , peter strictly watcht in prison , act. 12.7 . and paul , when fattie persons had sworn not to eat or drink untill they had kild him , act 23.12 . and then onely did god permit them to bee slain , when they had finished their course , and might best glorifie god by their deaths , which they underwent willingly , couragiously comfortably . so that as formerly their lives , so now their deaths made the gospel greatly to bee taken notice of , and to bee glorified . object . satan is cold the prince of the ayre , who works in the children of disobedience , ephes. 2.2 . hee is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a ruler of the world in darknesse here beneath , ephes. 6.12 . the comming of the man of sin is by the works of satan with signes and lying wonders , 2 thess. 2.9 . therefore satan was not in the primitive times bound , chain'd , and sealed up the bottomlesse pit . answ. that which in rev. 20. is termed the bottomlesse pit , is in other notions cald earth and sea , rev. 12.12 . and aire or darknesse ; ephes. 2.2 . the aire , saith philo jud. is black and dark of its own nature , and is cald {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} darknesse . hence the devill is stiled the prince of the ayre and of darknesse . the sea and earth also have no light of themselves , but from above . when therefore it is said , the devill hath power in the ayre , earth , or sea , by these are meant men of dark , earthly , and unquiet minds . in which sense it is said , rev. 12.12 . woe bee to the inhabitants of the earth and sea , for satan being by christ cast out of the heaven of the church , hee came amongst the inhabitants of the ayre , sea , and earth , that is , men who were not heavenly minded . the affinitie of these terms appears , first , because the beast which apoc. 13.1 . is said to rise out of the sea , is spoken of apoc. 9.7 . as ascending out of the bottomlesse pit : and secondly , there is a tehom , an abysse or bottomlesse pit , psal. 71.20 . ascribed to the earth , as elswhere to the sea . now when satan was cast down from domineering in the church , and had his speciall abode among wicked men , hee set up , first , the ten horned beast , revel. 13.1 . to blaspheme the name of god , to war with , to overcome and kill gods people . and secondly , hee set up the beast with two horns , vers . 11. who did the works of the first beast , and did also deceive the world with signes and lying wonders , vers . 13,14 . for this second beast expresses fully the man of sin , who 2 thess. 2.9 . is described by his false and commerfeit wonders : what mischief satan bound by christ could not then work by himself , hee endeavoured to act by these two his wicked instruments . quest . suppose it bee denied , that heaven in scripture at any time signifies the church , and that earth , sea , and aire denote wicked , blind , and unquiet worldlings , how can the contrary bee proved ? answ. it is thus proved ; first , the disciples are called the lights of the world , matth. 5.14 . the godly philippians must shine in the world as lights , phil. 2.15 . when the teachers of sacred doctrine in the church were puld down , the stars are said to fall from heaven , dan. 8.10 . rev. 9.1 . the angels or chiefe teachers of the church are cald stars , revel. 1.20 . therefore the church is the heaven in which they move , and shine , and from which their light and influence proceeds , to take men off from their worldly estate . secondly , saint augustine saith expresly ; sancti & justi coelum vocantur , holy and just men are called heaven , de civ : deilib . 2. c. 21. and expounds that in mal. 4. lest i come and destroy the earth , of the wicked upon the earth , qui terrena sapiunt , who mind earthly things , ib. c. 29. his judgment herein is sound , because wee finde the members of christs church called heaven , rev : 12.11 . where the heavens and they that dwell therein , that is , such as overcome by the blood of the lamb , are bid to rejoyce . and on the contrary the inhabitants of the earth are expounded to bee such as have not their names written in the book of life , rev. 12.9 . thus what was denyed , i conceive , is sufficiently proved . many learned expositers give their assent hereunto . repl. the casting down of satan to the earth , and excluding him from heaven , apoc. 12. and satans binding , shutting , and sealing up in the bottomlesse pit , rev. 20. are so far from expressing one and the same thing in different notions ( which some expositers think they doe ) that there is no one word the same in both , 1 the angel binding satan , apoc. 20 , came from heaven : but michael in chap. 12 : fights with the dragon in heaven . 2 concerning satan , be is 1 taken , 2 bound , 3 shut up , 4 sealed up , chap : 20. in chap : 12. there is no mention of these matters at all , m : mede clavis apoc. part 2. synch . 4. answ. first , in generall i answer , the same thing is often in the revelation expressed in a different manner . as namely , first , christ rev : 1. appeares to st. john in patmos after a glorious manner , amidst the seven golden candlesticks . in chap : 5. hee appears on a throne in the midst of twenty four elders , as a lamb that had been slain . and chap : 6.2 . hee is seen on a white horse armed and crowned , and riding with conquest . secondly , usually when divers visions run upon one matter in the revelation , what is omitted , or not so clearly expressed in one , is more fully and plainly opened in another : that so the whole matter intended may result from the severall visions compared together . hence rev : 1.7 . the godly , comming to the knowledg of christ crucified for their sins , lament and waile . but chap : 12.12 . upon christs conquest over satan they rejoyce . and chapter 15.2 , 3. they harp and sing as moses and israel , having passed safe thorow the red sea in which the egyptians were drowned . m. mede himself grants that divers visions in the apoc. do relegere , run over again , and expresse one and the same thing in a different manner , clavis apoc : part 2. proem : so mr. brightman on apoc : 11.1 . many expositors unanimously agree herein . secondly , in particular i answer , christ is the angell of the covenant , mal. 3.1 . that came down from heaven , joh. 6.38 . apoc. 20.1 . hee being on earth , and the chief ruler of the heaven on earth , that is , his church ; ( this exposition i have above confirmed ) hee , i say , i fought with satan , 2 conquered him , 3 excluded him from heaven , 4 cast him into the earth and sea . this christ doth under the name of michael , chap. 12. his fighting with and conquest over satan intimates that the dragon was taken , and as a captive of most malice bound , fast shut up , and chained . the casting of the dragon into the earth and sea , and his exclusion from heaven fully expresse his binding and confining to the bottomlesse pit . how earth and sea are answerable to the abysse or bottomlesse pit , i have formerly shewed . evident it is , that these bee forms of speech which humanitus loquendo , after the manner of men , set forth one and the same thing , namely , gods restraining satan . and hence it appears how the twelve and twenty chapters in divers manner , and somewhat different notions expresse the same restraint of satan , and how each chapter helps to the more clear understanding of the other . many good expositors judge them so to do . object . satan was not bound in the time of the six former seals , and six former trumpets . for in the time of the six former seals , hee was in b●●tail with michael : and when michael had overcome him , then only arose the ten horned beast out of the sea , and bad satans power and throne given him , which hee exercised against the church . then also satan cast a floud of water out of his mouth to overwhelm the woman , and prepared to war with the rest of the womans children . therefore satan was not bound in the time of the six former seals ; and in the beginning of the trumpets time . and in trumpet five is not satan loose ? it the angel of the bottomlesse pit called abaddon and apollyon any other but satan , who was cast down from heaven by christ ? for none other in all the apocalyps fell down from heaven to the earth : nor can the title there used well sit any other . however , satan was not then bound , not the pit shut , and sealed , but open : for out of it a smoak issued , &c. chap. 9.2 . and out of the mouth of the dragon ; the beast and false prophet came unclean spirits of devils , apo. 16.13 . how then is satan bound in all this time ? mr. mede clav. apoc. part 2. synch . 4. answ. vnder seal one , ( which mr. mede makes rightly to bee at or near the beginning of the apocalypticall times ) christ appears a conquerer , and goes on more and more to conquer : and whom here did hee conquer , but his grand adversary the devil ? for christ risen from death sat on gods right hand , was about all principalities and powers , and had all things under his feet , ephes. 1.20 . and therefore the dovils also among the rest . nor is it possible that any created power can so long , as mi●med● holds , maintain a combate with christ , when he pleases do ●ake all dominion into his hand , and make all powers subject to himself . it hath been proved above that satan at , or near christs resurrection and ascension was bound by christ . then satan being shut up , gave his power to the beast with ten horns , rev. 13.1 , 2. that is , to the roman secular power , which began its tyranny in the primitive times , and continued it against the christians many years : and therefore this beast began not his devilish persecution many hundreth years after st. johns time , upon the end of the sixth seal , as mr. mede holds . and whereas it is said that sat●m●ast a flood of water after the woman ; the speech is metaphoricall , as is that of the abysse or sea , into which satan was cast : and intimates that satan going to prison himself , raised what waves of trouble hee could against the woman . and whereas he formerly stood before the woman to devour her child , apoc. 12.4 . his mischief was prevented , and himself was cast into the earth and sea , or abysse ; and thither {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hee went , verse 17. yet by the ten horned beast , rev : 13. ( vicarius ejus , his deputy ; mr. mede clav. ap●part 2. synch . 4. ) invested with his great power , he made war with them that dwell in heaven , or the church , rev : 13.6 , 7. which had the festimony of jesus christ , rev. 12.17 . what was done by the authority of the devill may bee said to bee done by himself . so what was done in baptism by christs autority , is said to bee done by christ : whereas not christ , but the apostles did baptize , joh : 4.1 . so solomon is rightly said to build the temple , which his subjects built by his autority , direction and charge . to the second part of the objection i answer : 't is not materiall whether satan bee at the fifth trumpet loosed or no . his deputy hath seope enough to doe mischief , though hee bee imprisoned . stars are the angels of the churches , rev. 1. and a star faln from heaven here denotes the bishops of rome , who before were bright and shining stars in the church : but at length by the height of their pride , and their declining to herefie , fell to the earth . this hath the assent of many learned expositors . to the bishops of rome thus fallen was permitted by god , and given by satan ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} imports both , as if need bee shall bee proved ) the key of the bottomlesse pit . they having satans power and depths of crast for lying signes and wonders ( as the ten horned beast had for war and slaughter ) brought upon the world by gods just permission strong delusion . thus the pope became abaddon and apollyon , the son of perdition , the son of the great father of perdition ( cald usually in the revelation the dragon , the serpent , the devill and satan ) and hee , the pope , i say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with damnable heresies destroyes both himselfe and others . so that many of the best writers judge the pope not unworthy of these unglorious titles . and therefore the learned and ever ingenuous mr. mede rather questions ( is not the angel of the ba●omlesse pit cald abaddon and apollyon any other but satan ? ) chen asserts the contrary : as some precipitate expositer would perhaps have don . the devill {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} was in combat thrown down fram heaven , apov . 12. there are other fals thence , as first of a star into the rivers and fountains , ch. 8.10 which may perhaps denote the hereticks wresting and imbittering the sweet streams of scripture . there is secondly also a fall of rome , which being once an holy spouse of christ , fell to bee the mother of fornication , and the notorious whore , apoc. 17.2 . & 18.2 . this in the apocalyps language is a fall from the heaven of the church to earthly profanenesse : such is the fall of the star here , and most fitly suits to the pope . wherefore mr. medes arguments are not of strength enough to prove , that satans binding is yet to come . come wee to other objections . object . satan is said in the apostles times to goe about like a roaring ●ion , seeking whom hee may devour : and the godly are bid to hee sober and watch , and to resist him , 1 pet. 5.8 . and revel. 2.10 . satan is said to cast some into prison for ten dayes , and to have his throne in pergamus . therefore satan was then unbound , and not onely did mischiefe to earthly , unquiet , and darke minded men , but to faithfull men also , and such as were members of the church . answ. there are some in the church , who are not of the church , 1 joh. 2. some pretending to bee members of the true church , which for the present might hee of the synagogue of satan , revel. 3.9 . in the tr● church then there were false apostles , revel. 2.2 . and 2 cor. 11.13 . and false teachers , 2 pet. 2.1 . hence it is that satan in the church serks whom hee may devoure . true christians resist him and persist stedsast in the faith , and hee sties from them , 1 pet. 5. but such at receive not the love of the truth , are caught by sataus wiles , believe lies and perish , 2 thes. 2.11 . thence it is said , wae to the inhabitants of the earths and sea , that is , to prophane and wicked men . but the heavens and all therein , all true christians rejoyce , revel. 12.12 . and whereas it is said , that satan casts some into prison , that is spoken of his instruments of satanicall bent , who acted it ; in which sense also satan is said to have his throne , where ungracious and bloody persecutors bear sway and tyrannize . this was the reason , why judas was by christ cald a devill , joh. 6.70 . and others cald sons of the devill : because his works they did , joh. 8.41 . in calumniating and persecuting christ and his servants . wee must distinguish ( as well as wee may ) between mischiefs done by satan immediatly , and those done by his instruments . obj. satan is not by christ to bee bound for a thousand years , untill the beast and false prophet bee cast into the lake of fire and brimstone : for saint john saw the beast and false prophet , chap. 19. cast into that lake , and then afterward chap. 20. satan bound . but the beast and false prophet are not yet cast into that lake : the secular and ecclesiasticall power of rome still exists and continues in the pope and his substitutes . therefore satan is not yet taken , bound , shut and sealed up by christ . this objection is dr. alsteds and the others joyntly . answ. the revelation declares , what john in order saw , not what should in order continuedly and successively bee acted . this truth in generall mr. mede approves , though hee starts from it in this particular : clav. part . 2. synch . 4. the reasons which drew him to this mistake are above answered : i say then , that saint john saw the vision of christs conquest over the beast and false prophet , and how they were cast into hell , before hee saw the vision of satans binding and sealing up , and of his loosing and casting into the fiery lake . yet might satan bee bound in the abysse , and therein incite the sea beast , the wicked emperours ; and earth beast , the false prophet , ( for both sea-beasts and earth-beasts have their abysse , as above ) to doe mischief , and both they and hee bee at once cast into the lake of sire . mr. mede judiciously sayes in the end of the clavis , corol. the 2. that as in histories , so in visions divers matters don at one and the same time , are not told at one and the same time , but one after another : and that they will mispend their pains , who tie the events of matters mentioned in the apocalyps to the series and order of the visions . the observation is of very great use ; and proves true often in the revelation . saint john after that hee saw the vision of the sealed book , rev. 5. and 6. saw the book open , rev. 10. yet the prophesie of the open book ( according to mr. mede and others ) begins its accomplishment at the very entrance of the apocalyps times , where the sealed books time also begins . so the vision of the two witnesses who prophecie one thousand two hundred and sixtie dayes , is related , chap. 11. before the vision , in which the beast , rev. 13.1 . exercises the dragons power fortie two moneths : yet mr. mede rightly ( though i approve not his setling their beginnings ) makes them contemporary . in like manner the beast , false prophet and the dragon may bee all at one and the same time cast into the lake of fire , and not satans two chief instruments a thousand and moe years before himself : though one in vision bee related before the other . nor indeed doth the originall , apoc. 20.10 . say , as some urge it , that the dragon was cast into the lake , where the beast and false prophet are or were ; or are or were cast : but were seen to bee cast by john as in chap. 19.19 , 20. the words and context will bear this sense very well . dr. alstede pag. 20.1.7 . saith that after the thousand years are ended , the great antichrist reflorescet shall flourish again , and have great power in the wars of gog and magog . but how can that bee ? if the beast and false prophet ( by them the whole succession of them are understood ) were cast into hell a thousand years before the wars of gog and magog ; and not they onely thus punished , but the remnant of their people kild by him that rides on the white horse ? rev. 19.21 . besides the abetters of this opinion joyntly hold , that the papacy or false prophets , romes power is extinct , before the famous kingdom of christ begins . and if the false prophet and all his retinue bee cast into hell before the thousand years , i suppose them in a prison , whence there can bee no escape , much lesse a returne to a flourishing estate on earth . obj. in the famous thousand years the nations shall not bee seduced by satan . but the nations , yea both jews and gentiles were seduced very much in the thousand years after christs ascension ; for then rose simon magus , nicolaitans , menandrians , valintinians , novatians , anrians , donatists , and sundry other hereticks . these wonderfully seduced the world before that thousand years were ended . ans. wee must know , that when t is said , that satan was cast down from heaven , the meaning is , that hee was cast out from deceiving heavenly minded men in the church . they resisted him , and abode stedfast in the faith . and that when t is said , he was ●st down to the earth , and fast bound in the bottomlesse pit : then because it is said also , wo● it to the inhabitants of the earth and sea , revel. 12.12 . hereby was denoted , the devils prevailing over men of earthly and unquiet minds . among whom was simon magus , who to bee accounted a great man deceived the people . such also were the nicolaitans , men of lustfull demeanour ; such were novatus and his followers , who out of their pride thought themselves holier then all other men ; such was donatus , who missing of the bishoprick of carthage fell into hereticall doctrines ; many other hereticks in severall nations were caught in the devils snares , and led captive by him . but satan could not then deceive the nations universally as formerly . the gospel was spread into countries far and near . repl. there doth not appeare any considerable conversion of the nations in the thousand years after christs time , hee neither then nor since hath subdued all the sons of seth , numb. 24.17 . nor shewed himself to bee the prince to whom the people of the world should bee gathered and yeeld their obedience , gon. 49.10 . alstede pag 40. answ. christ shewed that hee should and ought to have a people gathered out of all nations , when hee bad the apostles and their successors , go and teach all nations , what hee commanded them . and surely hee would not give such a commission in vain , or upon weak grounds , or out of its due time . the apostles then also caused the sound of the gospel to go out into all the world , rom. 10.18 . paul wrote to the romans , corinthians , galatians , ephesians , &c. in christs name teachers came to samaria , antioch , caesarea , crete , pamphilia , pisidia , lycaonia , babylon , macedonia , achaia , dalmatia , spain . scripture mentions all these and moe cities and countries , to whom the gospel came . and if so many parts of the world , as scripture mentions , were instructed by paul and his fellow labourers , wee may justly conceive ( were stories of these times silent ) that many moe cities and kingdomes were taught by all the twelve apostles , and those that they sent forth to spread the gospell . this manifestly appears by the song , apoc. 5.9 . where the redeemed acknowledge themselves to bee of every kindred , and tongue , and people , and nation . wee see hence therefore that christ did exparietare ( as dr. alstede according to mr. broughton , whom hee calls his learned master for the hebrew tongue , translates , numb. 24.17 ) unwall all the sons of seth , that is , all the nations of the world , or rule over them , as the rabbins say , coch. pag. 377. for hee broke down the partition wall that kept out the gentiles , ephes. 2.14 . so that whosoever feared god in any nation was accepted , act. 10.33 . of the far spreading of the gospel many fathers speak : prayer to god ( saith justin martyr ) was made in christs name in all parts of the world , dial. with tryph. the doctrine of christ ( saith tertullian ) ubique porrigitur , ubique ereditur , was every where propagated , every where beleeved . it was carried home by the converts of all nations , act. 2. tertul. lib. contr. iudaeos . the gospel was taught {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} on the theater of the whole world , clem. alex. protrept. . 2. it did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} overcome all , euseb. hist. 2.14 . the gospel preached at the first did presently {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} possesse the whole world , diod. episc. tarsens . and aretas chap. 60. on the apocalyps saith , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the knowledge of gods will in all the world shewed , that satan was then bound . and i adde from revel. 20. that if this bee so , it shews also that then the saints reigned with christ in all the world . wherefore the spreading of the gospel among the jews and gentiles was a thousand five hundred and moe years agon accomplished : and is still to bee more and more accomplished . because christs command of teaching of nations is still in force : and because christ then riding on his white horse conquered , and goes on still to conquer , revel. 6.2 . nor did the converts in all parts of the world leave their owne habitations to go to canaan , ( as some conceit the jews at least should do ) but did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dwell as formerly in their own countries . idem diod. in photii bibl. pag. 691. object . the jews have been more seduced in the years since christs ascension , then before . they are extremely bent against christianitie , and wander still in grosse darknesse of mind . the ten tribes captived by assur have heard nothing concerning christ , alst . pag.38 . they are all lost , arch. 27. t is a hard censure utterly and wholly to exclude them from communion with christ , alst . pag.39 . answ. it is most true that many jews were and are very much overwhelmed with errour and blindnesse ; yet did a great part of them beleeve the gospel at or neer christs time . the distinction of jew and gentile , much more of judah and israel , was taken away after christs death . so that the title ( jew ) in those times and afterwards comprehended all of that nation of what tribe soever . now it is said , act. 2. that there were jews of all nations under heaven at jerusalem : these then learned the gospel of christ by the miraculous gift of the holy ghost , and carried the sound thereof into their own countries , into parthia , media , persia , mesopotamia , pontus , cyrene , and the other places there mentioned , as t●rtullian above truely said . atone sermon , acts 2. were converted three thousand soules , and acts 4.6 . others in number five thousand . the frequent sermons of the apostles doubtlesse converted many moe . wee read act. 21.20 . that many myriads or many times ten thousand jews beleeved . if the apostles and others taught the gospel in all parts of the world , and it pleased god to worke wonderfully with them , as wee read in expresse scripture hee did with some of them , doubtlesse in all parts , where they came , many of severall tribes were converted . secondly , more particularly for the ten tribes . first , many of ephraim and manasseh and simeon fell to judah from israel , 2 chron. 15.9 . many were brought from beershebah and mount ephraim to worship god with judah , 1 chron. 19.4 . the chie● fathers of israel covenant with jebojadah , as they of judah did , 2 chron. 32.2 . israel helped judah to repaire gods house , 2 chron. 24.5 . hezekiah gathered the remnant of israel , who escaped assurs rage , 2 chron. 30.5 , 6.11 . the israelites that lived in judah helpt to put down idolatry , paid their tithes and otherwise shewed their religious practise , 2 chron. 31.1.5,6 . thus many of the ten tribes , whose kinred were carried away captive by assur , heard much of christ to come , and were of the same religion with judahs tribe . secondly , such of the 10. tribes as were captived by assur , were carried to hala● and habor , and the cities of the medes , 2 king. 17.6 . and 19.11 . so that when the med●s and persians ruled , they had libertie by cyrus edict to return to canaan out of any country subject to his scepter , ezr. 1. and not judah and benjamin onely , but all of israel were in their cities after the return , ezr. 2.70 . and 3.1 . and 6.16 . hence the returned offered twelve goats for the sinne of all israel , ezr. 6.17 . and when hester and mordecai by gods speciall mercy had brought the jews nation into so great es●eeme , that many of the people of the lands turned jews , hest. 8.17 . much more some of the ten tribes captived before , would now also turne lews : when a king then ruling over assur , in whose countries they then resided , or in some neer coasts thereunto , did abundantly favour them . thirdly , the jewes and proselytes from all nations under heaven , from media , persia , &c. act. 2. ( as above ) divulged the gospel in the countries , where the ten tribes captived are said to bee , when ra●ell wept for her children , and a woman compassed a man , and god made a new covenant ; all which was done in christs lifetime ; thereupon saith jeremy , the israelites turn to god . ler. 31. the israelites were the sons of seth , as were all other nations , and were then unwalled with the rest . the aposi●s weapons were of force to pull down the strong holds ●pposit to christ among other people , and would not passe by their brethren of the ten tribes . for saint iames writes to the twelve tribes seattered in divers countries , iam. 1.1 . all which twelve tribes serving god day and night looked for the promise of god , act. 26.7 . hence it is , that ( as i conceive ) many myriads of them beleeved ( as above ) though they had their weaknesses . and when christ had wrought our salvation , then bee was not a iew , who was one outwardly according to the flesh : but bee was a iew , that was inwardly a iew , and circumcised in heart , rom. 2.29 . likewise when it is said , that christ was sent to the lost sheep of the house of israel , matth. 15.24 . israel includes all the twelve tribes , and in this sense is the name of ( israel ) often used in the new testament : as blindnesse is come in part upon israel , rom. 11.25 . that is , on indah and levi , as on the other ten tribes . christ gives repentance to israel , act. 5.3 . that is , to all of any tribe whatsoever . a remnant ●ely of israel is saved , rom. 9.25 . that is , such of any tribe , as did beleeve in christ ; yea to shew a larger extent yet of the term ( israel ) t is plainly said , that all the seed of iacob , or israel , are not israel , rom. 9.5 . but all beleevers ( both of iacobs seed and of the gentiles ) are the sons of israel , the israel of god , gal. 6.16 . and the seed and sons of abraham , gal. 3.7 . and fourthly , i hope through gods great mercy in christ , that many moe of that nation , yet obstinate in their errours , will in gods good time bee converted to christianitie . and i do heartily beseech all good christians both rulers and teachers and people to bee very cautelous of holding any error , which may give the iews just offence . for the iews manner is to suck p●son out of christians misprisions , as s●ies from vlcers . iustin martyr dial. with tryph. observed this in his time : nor are they much bettered in ours . let us christians also so strive to be of one heart and mind , which is ful often injoyned us : for not any one will willingly learn of them , who disagree among themselves . as iustin also truly affirms inorat ad gra● . object . if the one thousand years of satans binding began about christs ascension , then they ended about six hundred years agon : at which time also satan was ioosed ; that is , near unto the one thousand and thirty . and then soon after gogs wars began . but satan was not loosed six hundred years agon , nor did gogs wars then begin . in these things dr. alstede and the rest agree . therefore , say they , the thousand years began not , as is affirmed , alstede , p. 53. answ. satan was so bound and restrained by christ , that the church from christs time to pope hildebrands stood in some indifferent estate of truth , and then began religion to bee turned upside down , mr. fox martyrol . pref. p. 5. so that about six hundred years agon , superstition and errour spread it self , the sacred scriptures were laid aside , the originall texts unregarded , niceties broached , controversies handled mostly by school disputes without scripture ; the popes supremacy was advanced , the people were generally kept in darknesse , and made to serve dumbe idols , and worship images . these things could proceed from no other , but from the prince of darknesse , who then being loose , incited the angell of the bottomlesse pit , the bishop of rome , with grosse and thick smoak of heresies , to darken the sun and aire , which christ had inlightned with clear truth . by this means the leaders of the people being blind , led their blind followers into the ditch . secondly , about a thousand years after christ , sylvester obtained the popedome by sorcery , and the finger of the devill . about that time the clergy of rome began to wring from the emperour the election of the pope : then was henry the fourth their emperour accused of heresie , and of diminishing the autority of the sea of rome . robert guiseard was set up generall ( the spirituall sword was not keen enough to maintain their cause ) to conquer the people , and make them obedient to the pope of rome ; in these times hildebrand , or helbrand ( as some call him ) shewed the height of his proud heart , and over-ruled as pope indeed , before hee was pope in place or name : for hee did beat the pope , and compelled him to do , whatever he pleased and ever stood out against the emperours autority . and when this hildebrand had setled himself in the popes chair , hee deposed the emperour henry the fourth , and discharged the people of their allegiance . hee made otho duke of saxony , as also rodulp king of sweden to raise war against the emperour , and to attempt the depriving him of his empire . so that mr. fox saith , that hereby this hildebrand disquieted the peace of all ●umane life : that ●ee caused such stirs in the church , as had never been . by his example his successors were infected with ambition , pride , tyranny , stoutness , disobedience to their emperours lawfull autority . so that mr. fox saith , that the popes after this hildebrand , imitated him , on the kings of israel did idolatrous jeroboam . whereupon the clergy of france said , that hildebrand ruled not by the spirit of god , but of satan . it seems that they saw satan loose in him and his practises . pope alexander that proudly set his foot on the emperour fredericks neck , confirmed the wicked acts of this hildebrand . pope adrian said , that this frederick claimed homage of the popes , required it of them that were gods , and sons of the high god . in brief the popes in these times did so domineer that kings could doe little in their own realms : because the popes exalted themselves , and to get'a boundlesse autority , took away all unity and concord . not england alone , but germany and france , and most parts of the western world felt this to their smart , had their estates impoverished by large contributions , and heavy exactions at the popes pleasure , and their blood lamentably and profusely exhausted in the wars for the holy land ( as the pope stiled them ) and in other combustions . so that mr. fox averres , that these courses were taken to weaken and bring low princes , and to advance and inrich the popes . and that the restlesse spirits of romanists , and especially of the later sprung brood of the jesuites , more violent then ever , have raised grievous combustions in the church , there is scarce any eye so dim , that doth not clearly discern . thus it appears that satan was loosed about six hundred years agon , and then deceived the world , as of old : and that by the means of romanists grievous wars and bloudshed have broken forth , which may well bee tearmed the wars of gog. and so the learned h. bullinger esteems them , and more sully relates the miseries of those wars . of the same minde is the judicious d. paraeus , and others . in those wars many of gods saints were vexed with the popes pride , exalting himself above christian princes , were much afflicted , injured and slain : the like may bee said of other wars , which have succeeded them for the holy land . repl. the expresse words , rev. 20.3 . are that satan shall bee loosed but for a short time , in which hee deceives the nations , and promotes the wars of gog , which compasse the holy city . therefore it is an errour to make the wars of gog of five or six hundred years continuance already past . whereas gogs assault will bee but a sudden ●urry , and last but a little time , nor in those wars shall an hair of the saints perish , arch. 34. & 41. so many years cannot bee counted a shors time , d. alstede p. 36. answ. five or six hundred years may in scripture phrase be termed a short time . for first , where the saints souls under the altar , are bid to rest a little season , untill their fellow servants bee killed , even as they , rev. 6.11 . it is manifest that the saints of god have been ●illed much more then six or seven hundreth years , as were the christians at or near the primitive times , of whose fouls , in that place is mention . secondly , five , or six , or seven hundred years may bee termed a a short time of the churches sufferings , if they bee compared with the eternall blisse , that gods people shall enjoy after their miseries in this life are ended . in the like sense the afflictions of gods servants in this life , how great soever , are termed light and momentary in regard of the most excellent and eternall weight of glory in the life to come , 2 cor. 4.17 . and , thirdly , so many years in regard of the thousand years of satans restraint are a shorter time , and may bee termed a short time with respect to the thousand years : in this sense dr. alstede himself and some others take them . fourthly , christ himself saith , behold i come shortly , or quickly , rev. 22.20 . and yet is not hee come to make an end of the world , as there of revealing matters from the primitive times to the worlds end in which space one thousand six hundred years are already past . thus six hundred years and moe may bee termed a short time : mr. archer here erres against plain scripture , gogs wars shall not bee a sudden and short hurry , not much harmfull to gods saints ; for god tells us , that satans rage shall bee fierce , because ●ee bath but a short time , rev. 12.12 . gogs wars are in the four coasts of the earth , and are so great and furious , that god comes down himself to put an end to them , and to vanquish and punish the autor and instruments of the war . wherefore d. alstede more soundly holds , that in these wars will be a grievous and lamentable affliction of gods people . repl. if the wars of gog and magog have already lasted so long , as you conceive , then surely they cannot bee far from their end , and the last and finall judgment must be near at hand : but it is expected that there shall bee a time of great prosperity of the church in all matters not sinfull , arch. pag. 3. and that the same time should begin within some few years , and continue many hundreth years before the last day of judgment . and that the jews also shall be called , and enjoy those happy times . answ. it is very probable , that the day of judgment is neer . for first , there hath been ( as was foretold , 2 thess. 2. ) a departure front the true religion , and that most conspicuous and manifest about a thousand years after christ : and the man of sin , the son of perdition , the adversary of christ , the exalter of himself above all that is called god , is disclosed , and by good proof demonstrated . luther , and many other learned writers , some in , many since his time have laid open to the world antichrists wicked enterprises , by the working of satan , with all power and signs , and lying wonders : and shewed how in the ages before luther , the world was gull'd by strong de●sio●s , and beleeved lies . secondly , the new babel , that is , rome is fallen in her honour and repute . her grand claim of universall vicarship , her power over kings , her unerring judgment in matters of controv●rsie , her vast chalenge of all power spirituall and t●porall , and her like capitall errours are plainly by the writings of the orthodox party confuted , and by religious princes within their own territories taken away in good part : and will daily more and more fall to the ground . at cyrus conquest of the old babel , the kings and their nations subject to her scepter , left her . so now england , scotland , denmark , a great part of germany , the protestant churches in france , and others elswhere , once under romes yoak , have already abandoned the popes power , and censure the roman church justly , as condemned by god himself in the apocalyps . and in truth the pope is more honoured at a distance , which often beguiles the eye , then in some parts of italy , and even in the territories near rome . thirdly , are not men become self-lovers , proud , covetous , boasters , blasphemers , disobedient to parents , unthankfull , unholy , without naturall affection , truce-breakers , false accusers , &c. 1 tim. 3.1 . such as paul there saith men would bee in the last dayes . whereas gods servants should bee endowed with righteousnesse , faith , charity , peace ; and should bee gentle , apt to teach , patient , &c. 1 tim. 2.22 . which are vertues & graces in these days somewhat rare . let us therefore not be secure , and cry peace , peace , and happy dayes , but remember the worlds stupiditie in the dayes of noah and lot , luk. 17.27 . how the world then feared nothing , till judgment seised on them . let us rather watch and waite for christs comming and appearance , being confident that as christ by the sword out of his mouth , his heavenly word , & the bright shining light of the gospel hath made a great & manisest ●msumption of antichrist , so by his glorious and last comming he will abolish him , 2 thes. 2.8 . matth. 25.31 . and destroy them that destroy the earth , rev. 11.18 . among whom antichrist the pope of rome hath been and is a chiefe actor . then shall all the world see most clearly christ to be ( which in truth hee hath ever been ) the lord of lords , and king of kings , revel. 19.16 . then even his enemies shall see that his kingdom was such as could not bee shaken , nor prevailed against by all their malice , power and designes : and hee thenceforth shalll reign in heaven with his faithfull servants in happinesse for evermore , rev. 11.15 . concerning the jews calling to the go●el i have above spoken . here onely i adde , that wee should take heed of any proud or contemptuous cariage towards them . they were broken off from the true olive , and wee graffed in . god is able to graffe them into it again . it concerns us to use all good means to win them to christ . if wee can trade to the indies for worldly commodities , why should wee not take courses for reducing some at least of that once beloved nation into christs fold ? finis . the true christians love of the unseen christ, or, a discourse chiefly tending to excite and promote the decaying love of christ in the hearts of christians with an appendix concerning christs manifestation of himself to them that love him / by thomas vincent. vincent, thomas, 1634-1678. 1677 approx. 272 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a64995 wing v447 estc r235433 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(eebo-tcp ; phase 1, no. a64995) transcribed from: (early english books online ; image set 43848) images scanned from microfilm: (early english books, 1641-1700 ; 1344:30) the true christians love of the unseen christ, or, a discourse chiefly tending to excite and promote the decaying love of christ in the hearts of christians with an appendix concerning christs manifestation of himself to them that love him / by thomas vincent. vincent, thomas, 1634-1678. [4], 220 p. printed by j.r. for samuel sprint, london : 1677. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2003-08 rina kor sampled and proofread 2003-08 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion the true christians love of the unseen christ : or a discourse chiefly tending to excite and promote the decaying love of christ in the hearts of christians . with an appendix concerning christs manifestation of himself to them that love him . 1 cor. 16. 22. if any man love not the lord iesus christ , let him be anathema maranatha . by thomas vincent , minister sometime of maudlins milkstreet , london . london , printed by i. r. for samuel 〈◊〉 , at the blew-bell in little-brittain , 1677. to the reader . ovr saviour sent an epistle from heaven to the church of ephesus , wherein he reproveeth her because she had left her first love , and threatneth the removal of her candlestick , that he would take away her light , if she did not recover her love. by the same hand at the same time he sent another epistle to the church of laodicea , wherein he reproveth her lukewarmness , and threatneth , because she was neither hot nor cold , he would spue her out of his mouth , rev. 2. 4 , 5. & 3. 15 , 16. and are christians in england under no such sin , in no such danger ? when some scoff at the flames of love to christ , like dogs that bark at the moon so far above them ; when the most nominal christians are wholly strangers to this love , whatever their notional knowledge be ; the former looking upon it as but a fancy , the latter having it onely in the theory : and when amongst those christians who love christ in sincerity , there are so few that know what it is to love christ with fervour and ardency : when there is so general a decay of love to christ in the land , lord what is like to become of england ? have we not provoked the lord to take away our candlestick , to suffer the worse than egyptian darkenes to over spread us again , and cover our light , because it shineth with such cold beams , because the light of knowledge in the head is accompanied with so little warmth of love to christ in the hearts of most christians ? every one will fetch water to quench fire in a general confl●gration ; & surely there is need in a day of such general decay of love to christ , that some should fetch fire , fire from heaven , & use bellows too , arguments i mean , to enkindle and blow up the spark of love to christ , which seems so ready to expire . reader , the following discourse concerning the true christians love of the unseen christ , is not finely spun , and curiously woven with neatnesses of wit and language ; it is not flourished and set off with variety of metaphors , hyperbolies , rhetorical elegancies , or poetical fancies and fragments ; it is not adorned and fringed with the specious show of many marginal quotations , excerpted out of divers authors ; the discourse is plain , but the author hath endeavoured that it might be warm , his design being more to advance his master than himself in thy esteem ; and if he have less of thy praise , so his lord may have more of thy love , his great end is attained . the chief part of this discourse concerning the love of christ is application , and about two thirds of it exhortation ( there being generally in this knowing age more need of excitation than information ) where thou hast variety of arguments & motives to stir up and provoke unto the love of christ , together with divers directions how to attain this love in the truth and strength of it , and wherein the strength of love to christ should evidence it self . there is also an appendix added for further encouragement unto the love of christ , concerning christs manifestation of himself unto such as love him . the whole discourse is practical , nothing in it controversal ; not only protestants , but papists too will verbally acknowledge the obligation which christians have to love christ , and none will oppose this that are true christians , none but turks , infidels and devils are professedly against it . that this little book may be blessed by the lord to be a means to warm and inflame thine heart with love to the unseen christ , is the earnest prayer of a hearty well-wisher to thy soul. thomas vincent . the true christians love of the unseen christ : 1 pet. 1. 8. whom having not seen , ye love , in whom , though now ye see him not , yet believing , ye rejoyce with ioy unspeakable , and full of glory . the life of christianity doth consi●t very much in our love unto christ. without love unto christ , we are as much without spiritual life , as a carkass when the soul is fled from it , is without natural life . faith without love to christ , is a dead faith ; and a christian without love to christ , is a dead christian ; dead in sins and trespasses . without love to christ , we may have the name of christians , but we are wholly without the nature : we may have the form of godliness , but are wholly without the power . give me thine heart , is the language of god to all the chrildren of men , prov. 23. 26. and give me thy love , is the language of christ unto all his disciples . christ knoweth the command and influence which love to him , in the truth and strength of it , hath : how it will engage all the other affections of his disciples for him ; that if he have their love , their desires will be chiefly after him ; their delights will be chiefly in him , their hopes and expectations will be chiefly from him ; their hatred , fear , grief , anger , will be carried forth chiefly unto sin , as it is offensive unto him. he knows that love will engage and employ , for him all the powers and faculties of their souls ; their thoughts will be brought into captivity and obedience unto him ; their understandings will be employed in seeking and finding out his truths ; their memories will be receptacles to retain them ; their conscience will be ready to accuse and excuse as his faithfull deputies ; their wills will choose and refuse according to his direction and revealed pleasure . all their senses and the members of their bodies , will be his servants : their eyes will see for him , their ears will hear for him , their tongues will speak for him , their hands will work for him , their feet will walk for him : all their gifts and t●lents will be at his devotion and service . if he have their love , they will be ready to do for him what he requireth ; they will be ready to suffer for him , whatever he calleth them unto : if they have much love to him , they will not think much of denying themselves ; taking up his cross and following him wherever he leadeth them , love to christ then being so essential unto true christianity , so earnestly look'd for by our lord and master , so powerfully commanding in the soul and over the whole man , so greatly influential on duty ; i have made choice of this subject of love to christ , to treat on ; and my chief endeavor herein shall be to excite and provoke christians unto the lively and vigorous exercise of this grace of love unto the lord jesus christ ; of which incentives , there is a great and universal need . the epistle wherein my text lyeth , was written by peter the apostle of the circumcision , and is directed to the strangers scattered throughout pontus , galatia , cappadocia , asia and b●thynia , as in the first v. of this chapter . by these strangers we are to understand the scattered iews , who were strangers in these several countries where they did inhabit . we read in the 2d of the acts that there came up many of these iews , from these and other countries , unto ierusalem to worship ▪ and in the temple hearing the apostles speak with divers tongues , which were of use in the divers places where they did live , and that without instruction from man , but as the spirit gave them utterance ; they were amazed and confounded : and afterward hearing peter preach , through the wonderful power of the spirit , three thousand of them were converted by one sermon unto the christian faith , and added to the christian church . when the feast of pentecost was over , these converted iews returned into their countries where their several dwellings , families and callings were : which countries being heathenish and idolatrous , no doubt but there they met with opposition and suffering upon the account of the christian religion which they became zealous professors of , besides what they endured from their own countreymen , or unconverted i●ws who hated christianity more than the heathens did . the apostle doth seem to have a respect unto these in this epistle , wherein he doth encourage them under their sufferings for the sake of christ by many consolatory arguments . in the 2d v. he wisheth that grace and peace might be multiplyed in them and towards them , and then though their sufferings did abound , their consolations would abound much more . in the 3d 4th and 5th ver . he blesseth god for his abundant mercy towards them in begetting them unto a lively hope of the glorious and never fading heavenly inheritance which was reserved for them through gods infinite grace , and unto which they were reserved and kept through faith by gods infinite power . in the 6th and 7th verses , he telleth them , however they were in heaviness through manifold temptations , that is afflictions , which are the worlds left-hand temptations ; yet he giveth them to understand that these afflictions they were but for a season ; weeping may endure for a night , but joy cometh in the morning ; they were but needful to humble them , to purifie them , to crucifie them to the world , to make them conformable to their head the lord jesus christ , and that they were for the tryal of their faith , that the truth of it might appear both to themselves and others , and that the worth of it might appear how much more precious than gold when it is tryed in the fire , which carrying them thorow their sufferings , might be found both to their own praise and their masters honour , at the appearing of jesus christ : and then the apostle doth take occasion in the text to speak of their love which they did bear unto this jesus christ , and of that unspeakable and glorious joy , which doth result from believing in him although they had no sight of him , which no trouble or affliction could overwhelm or hinder . whom having not seen ye love , in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory . hence observe , doct. 1. that it is the property and duty of true christians to love iesus christ whom they have never seen . whom having not seen ye love. doct. 2. that true christians do believe in an unseen christ. in whom though now ye see him not , yet believing . doct. 3. that true christians do or may rejoice in believing with unspeakable and glorious joy . in whom , though now ye see him not , yet believing ye rejoice with ioy unspeakable and full of glory . here are three great points to be treated of . 1. concerning the love of christians unto christ. 2. concerning the faith of christians in christ. 3. concerning the joy of christians in believing ▪ for the present i shall speak only of the love of christians unto christ under the first doctrine , the other two i may have opportunity to treat of afterwards . section . i. doct. that it is the property and duty of true christians to love the lord iesus christ , whom they have never seen . in handling of this point i shall speak . 1. concerning true christians who do love jesus christ. 2. concerning jesus christ whom they have never seen , the object of their love. 3. concerning the love which they bare unto this unseen christ. 4. shew that it is the property of true christians to love jesus christ whom they have never seen . 5. that it is their duty to love him . 6. how they ought to love him. 7. why they do love him , where i shall give the reasons of the point . 8. make some use and application . 1. concerning true christians whose property it is to love jesus christ whom they have never seen , whom having not seen yee love , ye love , that is , ye who are true christians , who are so in reality as well as profession ; and of these true christians that do love christ , the apostle doth give a description in the 2d . ver . where he calls them , elect according to the foreknowledge of god the father , th●ough sanctification of the spirit unto obedience , and sprinkling of the blood of iesus christ. true christians are elect according to the foreknowledge of god the father , they are such whom god according to the councel of his own will , according to his own purpose and grace , did choose from all eternity to be a holy and peculiar people to himself , to glorifie him here on earth , and that they might be glorifyed by him hereafter in heaven . and this election doth evidence it self in the sanctification of the spirit , true christians are sanctified being separated and set apart from the rest of the world , for gods use and service : god hath sealed them for himself , and hereby distinguished them from all others , the motto of which seal is this , holiness unto the lord. see a description of them in this respect , 2 tim. 2. 21. if any man purge● himself from these , he shall be a vessel unto honour , sanctifyed and meet for the masters use , and prepared unto every good work : they are purged from the defilement of sin , which doth pollute and dishonor them , they are vessels unto honour , like those of silver and gold in a great house , which are adorned with pearls and precious stones ; they are adorned with all sanctifying graces , which are of more worth than the richest jewels ; and hereby they are both beautiful in gods eye , and they are made meet for gods use , being hereby prepared and enabled unto every good work . this the apostle prays for in the behalf of the thessalonians , 1 thess. 5. 23. and the very god of peace sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blamelesse unto the coming of our lord iesus christ. true christians are sanctifyed wholly , in their whole man , though they be not sanctified thorowly : they are sanctified in every part , though they are not sanctified in the highest degree . their whole spirit is sanctified that is the higher faculties of the soul , namely the understanding and the will ▪ their understandings are enlightned by the spirit unto a spiritual discerning both of good and evil , beyond what any natural man doth o● can atta●n unto ; their wills are bowed , or rather rectified , and made straight , being enclined unto god and his law. their souls are sanctified in the inferior faculties , in all the affections belonging both to the concupiscible and the irrascible appetite ; their liking affections of love , desire , delight and hope are towards god and christ and things above ; their disliking affections of hatred , fear , grief and anger are towards sin . their bodies also are sanctifyed being made members of christ , and instruments of righteousness ; their eyes , ears , tongues , hands , feet and every part being devoted to god and made use of for his glory ; thus true christians are sanctified by the spirit . and they are sanctified unto obedience , the graces which are wrought by the spirit in their hearts , do appear in the obedience of their lives ; the course of their lives in a course of obedience unto the laws of christ : they are sanctified unto obedience and they are sanctified unto sprinkling of the blood of jesus christ ; god hath set them apart to be sprinkled with the blood of the immac●late lamb , who takes away sin that they might be pardoned and saved , such are true christians who love christ whom they have not seen . section . ii. secondly concerning the object of true christians love , and that is jesus christ whom they have never seen . this jesus christ whom they love is the eternal son of god , the second person in the glorious trinity , who in time assumed our humane nature , clothed himself with our mortal flesh , lived like a servant in a mean condition , died like a malefactor the cursed death of the cross , and all for our sakes , for our sins , rose again the third day for our justification , ascended up into heaven after forty days , and there is set down at the right hand of the throne of the majesty on high , to make intercession for us , and to make preparation there for our reception , into the glorious mansions and eternal habitations , which are in the fathers house . he is called jesus from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to save because he saveth his people from their sins , matth. 1. 21. he is called christ from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to anoint , he being anointed by the father with the spirit and with power , to be mediator between god and man , to be the great prophet , and priest , and king , of the church . this jesus christ christians have not seen with the eye of sense ; indeed some christians in the primitive times , as the apostles who were of his family and other disciples who conversed with him frequently , did see christ with the eye of sense , but it was in his state of humiliation , when he was here upon the earth , not in his state of exaltation , now he is in heaven ; yet some have seen christ after his ascention namely paul at his conversion , and stephen the proto martyr before he dyed ; but none have had a perfect sight with bodily eyes of the glory which is upon christ's body , the lustre of which is so great that none can behold it in this state of weakness and imperfection , and live . but whatever sight some christians have had formerly , no christians now have a sight of christ's person ; they have heard of him with the hearing of the ear , but they have not seen him with the seeing of the eye ; they have seen representations of christ in the sacrament , but they have never seen his person that is represented ; they have seen his image upon their fellow-christians , but they have not seen the original from whom this image hath been drawn . some christians have been in iudea , and seen the place where the lord lived ; and at ierusalem and seen the place where the lord dyed ; and visited the place of his sepulchre where the lord for a time did lye : and they have seen the mount whence the lord ascended ; but no christians now alive have been in ierusalem , and on mount sion , which is above , to see where the lord now is in his glory . it is this jesus christ whom christians have not seen , that is the object of their love. section iii. thirdly , concerning the love which true christians do bear unto this unseen christ. love is the going forth of the heart unto the object beloved ; and the love which true christians do bear unto jesus christ , is a grace wrought by the spirit in their hearts , whereby upon discovery and believing apprehensions of christs infinite loveliness and excellency , his matchless love grace and mercy ; their hearts do go forth towards him in earnest desires after union to him , and communion with him , wherein they take chief complacency ; and this accompanied with a yeilding and dedication of themselves unto his will and service . 1. the love of christians unto christ , is a grace wrought in their hearts by the spirit . it is a flower most sweet and fragrant , but there is no seed of it in the nature of any man since the fall , it is planted in the soul by the spirit of god. love to christ is a divine spark , that comes down from above ; a fire which is kindled by the breath of the lord , whose ess●nce is love. 2. the ground of this love to christ , is the discovery and believing apprehensions of christs lovelinesse and love. there must be first a discovery of christ as a sutable object for love , and not a bare notion of this , but believing apprehensions of it , that christ is infinitely lovely , superlatively excellent ; and that his love is matchless and transcendent towards the children of men , that there is a treasury in him , and a storehouse of all graces , and the most needfull and rich supplies ; otherwise there will be no going forth of the heart in love unto him . 3. the actings of christians love to christ , is in their desires after vnion unto , and communion with christ. it is the nature of love to desire union to the object beloved ; especially of this love to christ : and this union being attained , the desires are after communion with christ , converse and fellowship with him ; no converse is so desirable as with the persons whom we most dearly love : and this communion being attained , there is chief complacency therein , the soul doth sweetly rest and repose it self in christ , and rejoyceth in his presence and love . 4. the concomitant of this love which true christians have unto christ , is a yielding and dedication of themselves unto his will and service . lovers do give themselves unto those whom they love ; this accompanieth the marriage union : and such as love christ , they are espoused and joyned unto christ ; and they give themselves unto christ to be his , and wholly at his dispose , as the wife giveth her self unto the dispose of her husband . section iv. fourthly , the fourth thing is to shew , that it is the property of all true christians , to love this unseen christ. true christians are differenced and distinguished , not only from all heathens and infidels , but also from all bare nominall christians , by their love to jesus christ. it is the property of covetous persons to love worldly wealth and riches : it is the property of ambitious persons , to love worldly honour and dignities : it is the property of voluptuous persons , to love sensual pleasures and delights : and it is the property of true christians to love jesus christ whom they have never seen . none but such as are true christians do love christ , and all those that are true christians do love him . the loveliness of christ doth appear not to the eye of sense , but to the eye of faith ; they that do not see him with this eye , they cannot love him ; and they that do see him with this eye , they cannot choose but love him . such as do not love christ , it is not because christ wants beauty , but because they are blind . now all true christians have this eye of faith , to discern christ's excellencies ; and none but true christians have this eye ; the essence of christianity doth consist in believing ▪ reason makes us men , but faith makes us true christians . it being therefore the property of true christians to believe , it is their property also to love this unseen christ. section v. fifthly , the fifth thing is to shew , that it is the duty of all true christians to love this unseen christ. this will appear if you look into john 21. 15. 16 , 17. peter was one of the boldest and forwardest of all christs disciples , but he had been withal too self-confident , which was the introduction unto and laid the foundation for his fall and thrice shameful denial of his master ; a look from his lord put him in remembrance , and brought him to repentance with bitter weeping for his sin so soon as it was committed . after our saviour was risen from the dead , he appears unto peter with other of his disciples and in this place he asketh the same question in the same words three times , simon son of ionas , lovest thou me ? whereby as he doth tacitly upbraid him for his great sin in his three times denyal of him ( which had there not been a defect in his love , he would never have done ) so he doth also give a signification that love to himself is the great duty , and the great thing which he doth look for in all his disciples . section . vi. the 6th . thing is to shew how christians ought to love this unseen christ. 1. christians ought to love christ with sincerity of love , eph. 6. 24. grace be with all them that love our lord iesus christ in sincerity . it was the great sin of iudah , ier. 3. 10. that she turned not to the lord with her whole heart , but feignedly : so it is a great sin to love christ with a feigned and hypocritical love ; the love of christians to christ ought to be sincere in regard of the habit & inward workings of it , they must love him not only in show , word , and outward profession , but their love must be cordial in the heart and so a love indeed and in truth : and the love of christians to christ must be sincere in regard of the object of it , they must love christ for himself and not chiefly for what they get by him ; to love christ only for temporal gain is hypocritical love , to love christ cheifly for other gain is not so spiritual , but to love christ for his own excellencies and perfections is most sincere and generous , this sincerity of love to christ is every ones duty . 2. christians ought to love christ with supremacy of love , they must place him in the highest seat of their hearts ; he is a great king , and he looks for the throne , and that all creatures should be placed beneath him , and stand at his footstool : math. 10. 37. he that loveth father or mother more than mee , is not worthy of me ; he that loveth son or daughter more than me , is not worthy of me. they are the words of our saviour : christians may love father and mother , the law of god and nature doth require it ; they may love husband and wife , the word of god enjoyneth the husband to love his wife as his own body , and as christ loved the church ; they may love sons , daughters , brethren , sisters , kindred , friends , yea enemies , and they ought to do it ; yet all must be with a subordinate love , but they must love christ with their chief love ; otherwise they are not worthy to stand in the relation of disciples . 3. christians ought to love christ with ardency of love : luk. 24. 32. and they said one to another , did not our hearts burn within us , while he talked with us by the way , and while he opened to us the scriptures ? this burning love christ enkindled in the heart of his disciples , and this burning love christ requireth of all christians ; can● . 8. 6 , 7. love is strong as death , the coals thereof are coals of fir● which hath a vehement flame . many waters cannot quench love , neither can the floods drown it . such a strong vehement ardent flaming love christians should have unto jesus christ , which all the waters of affliction may not be able to quench , which no flouds of temptations or persecution may be able to drown and ove●whelm . therefore 4. christians ought to love christ with constancy of love. having begun to love him , they ought to continue to love him , and to love him unto the end ; as they ought to be constant in their obedience , and to persevere in their other graces ; so they ought to be constant and to persevere in this grace of love to christ. sect . vii . seventhly , the seventh thing is to shew , why true christians do love christ , whom they have never seen . rea. 1. true christians do love christ because of the need which they have of him . men do love their necessary food , without which their bodies would starve with hunger : men do love their necessary raiment and habitations , without which in winter seasons their bodies would starve with cold. men do love their necessary friends , upon whom ( under god ) they have their dependance , and from whom they have all their subsistence : but no thing in the world , or friend in the world , is so needful to the body , as the lord jesus christ is unto the soul : and as the excellencies of the soul , are far beyond the excellencies of the body ; so the necessities of the soul , are far beyond the necessities of the body : which necessities can be answered by none but jesus christ ; and therefore true christians do love him . at first conversion when they were convinced of sin , awakened out of their carnal security , o what need had they , and did they see they had of christ ! they perceived themselves to be lost , and that it was christ only that could save them ; they felt the wounds of conscience , and it was christ only that could heal them ; they feared the wrath of a sin-revenging god , and it was christ only that could deliver them . the remission , reconciliation and salvation , which they had by christ , did lay the first foundation of a most endeared love unto christ ; and st●ll they perceive a continual need of christ , to procure daily pardon for them , and to convey dayly supplyes of grace unto them . they have need of christ , when they are dark to enlighten them ; when they are dead to quicken them ; when they are streightned , to enlarge them ; when they are weak , to strengthen them ; when they are sad , to comfort them ; when they are tempted , to succour them ; when they are fallen , to raise them ; when they are in doubts , to resolve them ; when they are under fears , to encourage them ; when they stagger , to establish them ; when they wander , to restore them . christ , and none but christ , can do all this , and more than this for them : and therefore because of the need and usefulness of christ , true christians do love him . rea. 2 , true christians do love an unseen christ , because of the loveliness of christ ; which loveliness though it be not and cannot here be seen by the eye of the body , yet it is evident unto the eye of faith : see the description which is given of christ the beloved , by his spouse the church , cant. 5. 9. the daughters of ierusalem there enquire of the love-sick spouse , what is thy beloved more than another beloved , o thou fairest amongst women ? what is thy beloved more than another beloved , that thou dost so charge us ? hereupon the spouse giveth a description , ver . 10. my beloved is vvhite and ruddy , the cheifest among ten thousand ; and after she had set forth his graces . beauties , and excellent accomplishments , in metaphors taken from beauties in the several parts of mans body , in the 11 , 12 , 13 , and 14 , verses , she concludeth in the 15 and 16 verses , his countenance is as lebanon , excellent as the cedars . his mouth is most sweet , yea he is altogether lovely . this is my beloved , and this is my friend o daughters of ierusalem . the spouse is here acknowledged to be the fairest amongst women , and not only by the daughters of ierusalem , but her beloved , who had a more curious eye , doth both commend her loveliness and admire it : ch . 6. 4 , 5. thou art beautiful o my love as tirzah , comely as ierusalem : turn away thine ●yes from me , for they have overcome me , and ver . 10. vvho is this that looketh forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ? but what beauty is there then in the beloved ? if the church be beautiful beyond all other of the children of men , how beautiful is jesus christ from whom the church doth derive all its comeliness ? he is said to be white and ruddy , that shews the beauty of his face ; and his countenance is said to be as lebanon , and like the lofty cedars thereof , that shews the majesty of his face . his mouth is said to be most sweet ; and sweet it is indeed , in regard of the gracious words which proceed from it ; no doctrine so sweet as christ's doctrine , no precepts so sweet as christs precepts , no promises so sweet as christs promises . but to sum up all excellencies and perfections in a word he is said to be altogether lovely , there is no person or thing in the world that is most lovely , which can properly be called altogether lovely : many defects may be found in the most amiable persons , and much insufficiency may be found in the most desirable things ; but christ is altogether lovely ; unlovely in no respect , there being no spot or blemish , no defect or imperfection to be found in him : and he is lovely in every respect , there is an incomparable and transcendent amiableness in christs person in every regard . in the person of christ the humane nature and the divine nature are in conjunction , he is most lovely in regard of both . his humane nature is compounded of body and soul. his body is most beautiful , a most glorious beauty and lustre is put upon it : whatever it were in his state of humiliation , be sure it hath a glorious beauty now in his state of exaltation . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorious body , phil. 3. 21. if the face of moses did shine with resplendent glory , after his conversing forty dayes with god in mount sinai which was below ; how doth the body of christ shine , which hath been above sixteen hundred years in mount sion which is above ? i am perswaded that christs body is the most beautifull of all visible creatures . but the beauty of christs soul doth excel : no creature whatever , hath such shining excellencies as are in the soul of christ , all the excellencies that are , or ever were in any creature , are like a feather laid in the ballance with the exceeding weight of his glorious excellencies and perfections . christ excelled the most excellent men that ever lived , as to spiritual endowments , when he was here upon the earth : he excelled moses in meekness , solomon in wisdom , iob in patience ; and how much doth he excel now he is in heaven ? he excelleth not only the spirits of just men made perfect , but also the most glorious and holy angels that never sinned . if any creatures have wisdom , it is but a beam , christ is the sun ; if they have goodness , it is but a drop , in christ is the ocean ; if they have holiness , it is but a spark or dark shaddow , christ is the brightness of his fathers glory : if they have the spirit , they have it but in some measure , the spirit is given to christ without measure ioh. 3. 34. christ is most lovely in his manhood , so nearly united unto his godhead ; and how lovely is he in his godhead ? as god he is equall in all glorious excellencies with the father . christs godhead implyeth excellency of being , he calleth himself i am , ioh. 8. 28. excellency of glory , therefore called the lord of glory , 1 cor. 2. 8. and king of glory , psal. 24. 7. lift up your heads o yee gates , and be ye lift up , ye everlasting doors , and the king of glory shall come in . this is interpreted by some , to be spoken of christs ascension , and the angels and saints making way for his triumphant entrance , and possession of his heavenly pallace . many descriptions are given in the new testament , of this lovely person ; i shall mention only one , col. 1. 15 , 16 , 17 , 18 , 19. who is the image of the invisible god , the first-born of every creature ; for by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were made by him and for him . and he is before all things , and by him all things consist . and he is the head of the body , the church : who is the beginning , the first-born from the dead , that in all things he might have the preeminence . for it pleased the father , that in him all fulness should dwell . if we read , believe and consider this great description of christ , we must needs see and say , that christ is most excellent and amiable , and that no beloved is like to the beloved of true christians : therefore it is that true christians do love christ , because of his loveliness . rea. 3. true christians do love christ , because of his love . his love which he doth bear to them . he loves them with a first love , and with a free love ; he loves them with a tender and compassionate love , with an active or doing love , with a passive or suffering love : his love is infinite without bounds or limits ; it is superlative without comparison ; transcendent beyond comprehension ; everlasting without change , and which will have no end or conclusion . he lov'd them when they were polluted in their sins , and washt them with his own blood ; he loved them when they were naked in their souls , and clothed them with the robes of his righteousness ; he loves them in their sickness and sorrows , and is their comforter ; he loves them in their wants and straits , and is their benefactor , he loves them in life , and is the life of their souls ; he loves them at death , and is the stay of their hearts ; and he loves them after death , and will be their portion for ever . there is great reason that true christians should love christ , because of his loveliness ; and there is further reason that they should love him , because of his love , especially when both are incomparable , both are incomprehensible . i shall further speak ( god willing ) unto both these with other reasons , under the motives in the exhortation to excite christians to the love of christ. sect . viii . vse 1. for information hence learn , that there are but few true christians in the world , because there are so few that love this unseen christ. there are many christians in name , few christians in deed and in truth . the time hath been when openly to profess the name of a christian , did argue true love unto jesus christ ; i mean in the primitive times , when christians were persecuted by the heathens , as in the ten first dreadful persecutions under the heathen emperours ; when the world was watered with christian blood , then especially at some times and in some yea most places , whoever openly acknowledged themselves to be christians they exposed themselves unto imprisonments , racks , tortures , burnings and the most cruel deaths ; it was the truth and strength of love unto jesus christ , which carried them thorow such great sufferings , as many did in those dayes undergo for the sake of jesus christ : but now there are multitudes of bare nominal christians , they call themselves christians being baptized in christ's name , but they are altogether without love to christ , whose name they bare : surely there are but few , not only in the christian world , but even in england ( where christianity is to be found in as great purity as in any place ) that love jesus christ in sincerity . no grossely ignorant persons do truly love christ ; such as don't know christ , they can't love him ; ignoti nulla cupido , there is no desire after , nor love unto an unknown thing : an unknown evil cannot be hated , and an unknown good cannot be loved . no grossely erroneous persons , do truely love christ ; such as do not receive christ's truths , they cannot love christ's person : joh. 14. 23. if any man love me he will keep my words . the words of christ do include , not only the words of his precepts , but also the words of his doctrine ; such as erre grossely , i mean in the fundamental truths of christianity , they are no friends to christ , but his enemies , so far are they from true love unto him . no grossely wicked persons , do truly love christ ; such as profane persons , who blaspheme the name of god in their hideous oaths ; the love of christ doth teach an holy awe and reverence of gods name ; such are persecuters of gods people for righteousness sake . how can they love the head , that hate the members ? christ accounteth himself to be persecuted , in the perseution of his members ; act. 9. 4. saul , saul , why persecut est thou me , and v. 5. i am jesus whom thou persecutest : and surely persecutors of christ do not love christ. such are scoffers at religion , who deride holiness and mock at the name of a saint or godly person , whereby they evidently shew their contempt of the holiness of christ , from whom the saints derive all theirs ; and how can they love christ that do contemne him and his image . no unrighteous persons do truly love christ , whether they be so in regard of distributative justice , or in regard of commutative justice ; whether they be unrighteous in execution of judgement , in distribution of rewards or punishments , & whether they be unrighteous in their traffick and dealing● ; christ strictly requireth justice and righteousness , and how can they love him , that do not keep this commandement ? no covetous persons do truly love christ ; the apostle saith , 1 joh. 2. 15. if any man love the world , the love of the father is not in him . and i may say that if any man love the world , ( that is , with his chief love ) the love of the son is not in him ; the love cannot be chiefly set upon things below here on earth , and upon christ who is above in heaven . no licentious persons do truly love christ : no drunkards , adulterers , or any that indulge themselves in unlawful delights ; the love of christ doth teach us to deny such lusts , and to mortifie them . no meer civil persons that are unconverted , no hypocrites that have a forme of godliness , but are without the power of it , do truly love christ : the former may be loving and courteous unto men , but they have no love to christ ; the latter may profess love to christ , and seem to love him , but they do not really love him . in a word none who are under the reigning power of any sin , do truly love christ : the reign of sin is in the heart , and this is inconsistent with the love of christ in the heart . now let us separate all these forementioned persons , from the rest ; grossely ignorant persons , grossely erroneous persons , grossely wicked persons , the profane , the persecutors of gods people , the scoffers at religion , all unrighteous persons , all covetous persons , drunkards , adulterers , and all licentious persons ; meer civil persons , hypocrites , and all that are under the reigning power of sin , and how few will there be left that do truly love christ ! and by consequence there will appear but very few that are true christians . sect . ix . vse . 2. for examination . here you may know whether you are true christians by the tryall of your love unto jesus christ. examine your selves therefore , whether you love jesus christ whom you have never seen ; the most in the world do love truly those persons and things only which they have seen ; but can you say that you sincerely and chiefly , do love jesus christ whom you have not seen ? the love of the most doth arise from the notice which the eye doth give of the objects beloved ; but doth your love arise from the notice which the ear hath given by the word , of the amiableness which here is in christ ? qu. how may we know whether we have true love to iesus christ ? ans. you may know the truth of your love to jesus christ , 1 by your desires after christs presence . 2 by your prizing and frequenting those wayes wherein christ is to be found , and seeking him therein . 3 by your love of christs image . 4 by your obedience to christs commandements . first , by your desires after christs presence ; wherever there is a great love to any person , there is a desire after the presence of that person : do you sincerely and earnestly desire christs presence ? there is a twofold presence of christ , his gracious presence here , and his glorious presence at the last day . 1. there is christs gracious presence here , joh. 14. 18. i will not leave you comfortless , i will come unto you . you desire that such friends and relations would come unto you , but do you desire chiefly that christ would come unto you ? christ cometh to his disciples in a way of gracious communication , in a way of gracious manifestation , and in a way of sweet consolation which doth result from both . 1 do you desire that christ would come unto you in a way of gracious communication ? are your desires after communication of spiritual light from christ to teach and guide you ; of spiritual life from christ to quicken and encourage you , of spiritual strength from christ , to support you under burdens , and enable you unto duties ? do you earnestly desire communications of all kinds , and further degrees of grace out of that fullness of grace which is in christ ? do you hunger and thirst after christs righteousness , not only that it may be imputed to you for your justification , but also that it may be more and more imparted unto you for your further sanctification , that you might be brought and hereby wrought into a more perfect conformity and likeness unto jesus christ : this is an evidence of true love . 2 do you desire that christ would come unto you in a way of gracious manifestation ? joh. 14. 21. he that loveth me , shall be loved of my father , and i will love him , and will manifest my self unto him . do you earnestly desire the fulfilling of this promise ? that christ would discover to you more of the loveliness of his person , and of the love of his heart ? are you grieved when your beloved doth withdraw himself ? when the curtain is drawn , and a cloud doth interpose between you and this sun of righteousness ; when he hideth and veileth his face from you ? and do you long after christs returns , and the discoveries of himself unto you ? come lord iesus , come quickly ; be as a roe or young hart , upon the mountains of spices ; leap over the mountains , and skip over the hills , and make haste unto my soul , which is sick of love for thee in thy absence from me : o that i might see thy face which is so fair ! that i might hear thy voice which is so sweet ! that i might feel thy presence which is so refreshing ! o that i might behold thy heart-ravishing smiles ! say lord that i am thine , and thou art mine ; that thou hast loved me , and given thy self for me ; that thy love to me was from everlasting , and that it is vnchangeable . are these or such like , the breathings of your souls ? such are the breathings of love to christ. 3 do you desire that christ would come unto you in a way of sweet consolation ▪ which doth result from this communication and manifestation ? are you desirous after the oil of gladness , which christ is anointed withal ? that he would give you of the unction of the spirit , not only to sanctifie you , but also to comfort you ? do you desire that your hearts might be filled with spiritual joyes , the joyes of the holy ghost , which are unspeakable and full of glory ? do you desire the comforts which christ doth give , beyond all the comforts which the world and the flesh can give ? the comforts which come in at the door of faith , beyond all the comforts that come in at the door of sense ; those joyes which are in christ , beyond all joyes that can be found in the most sweet and desireable creature-enjoyment ? this evidenceth true love to christ. thus do you desire christs gracious presence . 2. and do you desire also christs glorious presence at the last day ? when he promiseth , surely i come quickly , can your hearts make answer as rev. 22. 20. amen , even so come lord iesus ? are you glad you live so near the end of the world , that the lord is at hand , that the coming of the lord draweth nearer and nearer every day ? can you lift up your heads with joy , when you look towards the place where the lord jesus christ is , at the right hand of the throne of the majesty on high ; and think with comfort , that yet a little while , and he that shall come will come , and will not now tarry much longer ; that within a while christ will descend from heaven with a shout , the lord with the sound of the trumpet , and that your eyes shall see him in the brightness of his glory and majesty ? do you look and long for the day of christ's glorious appearance from heaven , when you shall be awakened out of your graves ( where you may take a short sleep before ) and be gathered together by the angels , and be caught up in the clouds , and there ( in shining garments of immortality on your bodies and of christs unspotted righteousness in your souls ) be brought with shoutings and acclamations of joy and triumph into his presence , who will then acquit you graciously from all sin and punishment , own you openly for his faithful servants , crown you gloriously before the whole world , and receive you to live and reign with him to all eternity ? have you such desires as these ? if some of you say , you are afraid of christs glorious appearance , lest then you should be rejected because you fear you are not ready and prepared ; yet can you say also from your hearts , that you desire above all things that you may be ready , that you endeavour to make ready , that it is your grief you are no more ready , and that if you were ready , and were assured of your interest in christ , you could desire that christ would come immediately ; and that you desire no greater happiness and felicity , than to live with christ in glory ; and that you account the presence of christ in heaven to be the happiness of heaven ? these are evidences of true desires after christ's glorious presence , and of sincere love to christ. secondly , you may know your love to christ , by your prizing and frequenting those wayes wherein christ is to be found , and seeking him therein . such are the wayes of his ordinances both publick and private . christ's way is in his sanctuary , and in his ordinances he may be found ; do you give your attendance unto ordinances , publick prayer , the preaching of the word , the sacrament of the lords supper ? and do you prize these ordinances because of the stamp of christ's institution upon them , because of christ's presence in them , and because they are a meanes of bringing you and christ together ? and when you are under ordinances , do you diligently seek after christ in ordinances ? don't you rest in the outside and carnall part of ordinances , in meeting with gods people there ? or do you design , desire and endeavor after something more inward and spiritual and incomparably sweet , that you meet with christ there , that you may have fellowship with the father and the son therein ? and upon this account can you say as david , how amiable are thy tabernacles o lord ! and a day in thy courts is better than a thousand , psal. 84. 1 , and , one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the dayes of my life , to behold the beauty of the lord , and to enquire in his temple ; psal. 27. 4. do you also seek after christ in your families , and in your closets ? do you seek him in secret prayer and meditation ? your love to christ doth express it self in your desires ; your desires do shew themselves in your seeking after christ in his wayes . thirdly , you may know your love to christ , by your love of christ's image : there is the image of christ on his word , and there is the image of christ on his people . 1. do you love the image of christ on his word ? as caesar's coin did bear caesar's image and superscription , so the word of the scriptures , which is the word of christ , doth bear christ's image and superscription . do you love the scriptures because of christ's image which is upon them ? do you love the word of doctrine in the scripture , because of the image of christs truth and wisdom upon it ? do you love the word of precepts in the scriptures , because of the image of christ's holiness upon it ? do you love the word of threatnings in the scriptures , because of the image of christ's righteousness upon it ? do you love the word of promises in the scriptures , because of the image of christ's goodness , grace and love upon it ? you have christ's word in your bibles , and sometimes sounding in your ears , but doth the word of christ dwell in your hearts ? you receive christs word in the light of it , do you receive his word in the love of it ? 2. do you love christ's image on his people ? if you love not your brother whom you have seen , how can you love your lord whom you have not seen ? all christ's disciples do bear christ's image ; if you love the original you will love the picture , although it be but imperfectly drawn ; if you love the perfect goodness and holiness which is in christ , you will love the goodness and holiness which you see in the saints , although they have it but in an imperfect measure : do you love christ's disciples ● and that because of christ's image , although they differ from you in some opinions which are circumstantial ? fourthly , you may know your love to christ , by your obedience unto his commandements , joh. 14. 15. if you love me keep my commandements ; and ver . 21. he that hath my commandements and keepeth them , he it is that loveth me . you have christ's commandements , do you keep them ? you know them , do you practice them ? your love to christ is known by your obedience unto christ. if christ be your beloved , he is also your lord ; if you have true affection for him , you yeild subjection unto him : if you love christ , you are carefull to please christ ; you are not the servants of the flesh , to take care to please the flesh ; but you are the servants of christ , to take care above all persons and all thing to please christ ; if you love christ you are fearful of giving just occasion of offence unto men , but above all you are fearful of displeasing and offending your lord. do you labour so to walk that you may please christ in the way of sincere and universal obedience ? are you hearty in your obedience unto christ ? have you a respect to all his commandments ? is it your greif that you fall short in your obedience unto christ ? if you can say in the presence of the lord , and your hearts do not give your tongues the lye , that you don't live and allow your selves in the practice of any known sin which christ forbiddeth , nor in the neglect of any known duty which christ commandeth , this is a sure evidence of true love to jesus christ. thus for the tryal of your love unto christ. section iii. vse 3. for reproof . 1. of all such as have no love at all unto this unseen christ ; and will not the use of information , together with the use of tryal leave a conviction upon many of you that you are without this love ? suffer then the word of reproof ; what , are you creatures made by christ , and made for christ , and yet have no love to him ? are you rational creatures , have you souls capable of knowing him and loving him , and yet have no love ? are you christians and not love christ ? baptized in christ's name , and yet have you no love to christ's person ? are some of you professors , and yet not love christ ? make a show of devotion , and yet without any true affection to the object of your worship ? sinners though you have not seen christ , yet have you not heard of him ? and have you not heard enough to engage and draw forth your love unto christ. what do you think ? is there such a person as jesus christ , or is there not ? have you no bibles ? and if you have , have you not read therein the history concerning jesus christ ? and what do you think of that history , is it true or is it false ? do you think the gospel to be a cunningly devised fable ? are not the scriptures which contain this gospel , the very word of the true god who cannot lye ? are there not such characters of divinity upon them , as are sufficient to evince their divine original to any that search into them , and do not willfully shut their eyes against the light which there doth shine ? and if it be so that there is indeed such a person as jesus christ ( as there is nothing more true ) how is it that you have no love unto him ? do not the scriptures reveal and set forth christ , as the most excellent and amiable person ? and yet do you not love him ? can you love persons and things that are but imperfectly lovely , and not love jesus christ who is altogether lovely ? can you love one of great honour that hath but some inferior power and authority , and not love jesus christ , who is the lord of glory , who hath all power and authority both in heaven and earth ? can you love such as have wisdom and learning though it be terrene , and not love jesus christ who is the wisdom of the father , who knoweth all things , and whose wisdom is divine ? can you love such as are liberal and bountiful , and not love christ whose bounty is superlative , and whose gifts are most rich and transcendent ? can you love friends that are kind , and not love jesus christ who is the best friend that ever the children of men had ? can you love a benefactor that feeds you , and cloathes you , and giveth money to you , and yet not love christ who offereth to feed your hunger-starv'd souls with the bread of life , to cloth your naked souls with the robes of his righteousness , and to give the spiritual riches of grace to you , the least dram of which is of more worth than all the riches of the earth ? can you love riches and not love christ in whom there are treasures , and by whom you may have not only spiritual riches here , but also the heavenly inheritance hereafter ? can you love honours , and not love christ by whom you may have the highest dignities , the honour of children to the king of heaven now , and a crown of glory in the other world ? can you love liberty and not love christ by whom you may be made free from the slavery of the devil and your own lusts ? can you love safety & not love christ who is the only saviour of mankind , and who alone puts you in safety from the reach of the worst of enemies , & the worst of evils ? can you love peace and not love christ by whom you may have peace with god , and peace in your own conscience ? can you love pleasures and delights , and not love christ by whom you may have joys unspeakable and full of glory , besides those everlasting pleasures which are to come ? without love to christ you are under the guilt of all your sins ; neither your orginal sin , nor any of your actual sins are pardoned , they all lye upon your own score , and you must answer for all your selves , and how fearful is your account like to be ! without love to christ you are under the curse , not only under the curse of the law for your breach of the law , but also under the curse of the gospel for disobedience to this command of the gospel which requireth you to love the lord jesus christ , 1 cor. 16. 22. if any man love not the lord iesus christ , let him be anathama maranatha , that is , let him be cursed , till the lord come , and when the lord cometh will he take off the curse from you ? no , he will come in flaming fire to take vengeance upon you , having threatned then to punish all such with everlasting destruction , as shall be ●ound to have disobeyed the gospel ; and what then is like to become of you ? sodom and gomorrha those wicked cities will then be punished dreadfully , with a worse fire than that which was rained down from heaven , and consumed their persons & habitations together ; i mean , with the fire of hell , which will be kindled and kept alive unto eternity by the breath of the almighty ; but you who do not love the lord jesus christ notwithstanding all discoveries of him , invitations to him , and proffers of kindnesses by him , you will be punished more dreadfully than the wicked sodomites . it will be more tollerable in the day of judgment for them than for you ; the torments of hell will be intollerable by any , but they will be most intollerable by gospel-sinners ; the fire of hell will burn upon you the most fiercely , and the scourge of conscience will lash you the most furiously . consider this all yee that have no love to christ , otherwise when he cometh to judgment he will tear you to pieces and there will be none to deliver you : if you have not the sweet fire of love to christ enkindled in your hearts here , you will be thrown into the dreadfull fire of hell which will burn you everlastingly . 2. this reproves such of you as have some love , but it is very little love to jesus christ ; you that love christ , is not your love very small , not only in comparison with the love to you , but also in comparison with the love which some christians have attained unto ? how strong was the love of the apostles unto christ when they left all and followed him ! especially after the resurrection of christ and his ascention into heaven , when the holy ghost was sent down and sat in the likeness of fiery tongues upon them : o! what a fire of love unto christ was there then enkindled within them . hence that bold profession which they make of christ before the chief priests and elders , act. 4. hence their rejoycing that they were counted worthy to suffer shame for the name of christ , when they were beaten for their owning and preaching of him . act. 5. 41. the love of peter and iohn was great unto christ , and the love of paul was not inferiour unto the love of the chiefest apostles ; hence it was that he took such pains to preach the gospel in so many parts of the world even from ierusalem & round about unto illyricum , rom. 15. 19. see also how he approves himself to be a minister of christ , and giveth evidences of his strong love to his master , 2 cor. 11. 23. 24. 25. 26. 27. 28. 29. are they ministers of christ ? i speak as a fool , i am more ; in labours more abundant , in stripes above measure , in prisons more frequent , in deaths oft : of the iews five times received i forty stripes save one : thrice was i beaten with rods ; once was i stoned , thrice i suffered shipwrack , a night and a day i have been in the deep , in journeying often , in perils of waters , in perils of robbers , in perils by mine own countreymen , in perils by the heathen , in perils in the city , in perils in the wilderness , in perils in the sea , in perils among false brethren : in weariness and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . besides those things which are without , that which cometh upon me daily , the care of all the churches ; who is weak and i am not weak ? who is offended and i burn not ? and chap. 12. 10. i take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for christs sake . the ground of all which was the love of christ which did constrain him , as 1 cor. 5. 14. he had such a love to christ that he professeth , phillip . 1. 21. to me to live is christ , and to dye is gain . christ was his life , and his life was wholy at christs devotion . but where is such love now to be found ? i might speak also of the love of some ancient fathers , ignatius , polycarp , ierome and others : take one instance in ierome , who thus expresseth his love unto christ , if my father were weeping on his knees before me , my mother hanging on my neck behind me , my brethren sisters and kinsfolk howling on every side , to retain me in a sinfull course ; i would sling my mother to the ground , run over my father , despise all my kindred , and tread them under my feet , that i might run unto christ. how little is your love in comparison with the love of those famous hero's , i mean those eminent martyrs , who have despised the flames , and endured such racking and torturing deaths , for the love which they have born unto jesus christ ; the fire of their love burning stronger within them , than the fire without them in which their bodies were consumed ? is not your love also small in comparison with the love of our late reformers , which fired them with such courage and resolution , as to withstand a whole world of antichristian fury and opposition ? is your love comparable to that of many eminent divines , and private christians of our own nation , of the age immediately going before , who are now asleep in their graves ; but how few are there come up in their rooms ? it is observed , and it is greatly to be lamented , that there is of late years , a great decay in the power of godliness , amongst those that are sincere ; and is it not evident in the great decay of love , even in true christians unto jesus christ ? are not you dwarfs in comparison with others ? are not you babes in christ , and weaklings in your love to christ ? is it not evident , that you have but little love to christ , when he is but little in your thoughts and meditations ? the thoughts are the handmaids of the love ; where the love is strong and ardent , there many thoughts will be attending upon it : but will not your hearts tell you , that your thoughts of christ are very few ? you can think often of your food , but how little do your thoughts seed upon christ , who is the bread of life ? you can often think of your rayment , but how little do you think of the robes of christ's righteousness ? you can think often of your earthly friends , but how little do you think of jesus christ , your friend in heaven ? objects of sense are often not only in your eyes , but also in your thoughts ; but how little is christ entertained in your thoughts , who is the object of faith ? moreover , doth it not argue little love to christ , that you speak so little of him and for him , in your converse one with another ? if you had much love to christ , would not this love breath forth more in your discourses ? you can readily speak of your selves , and do often either directly or obliquely commend your selves , which discovers your great self-love ; how little do you commend your lord and master , and extoll his excellencies with your lips ? and doth not this evidence that you have but little love to him in your hearts ? you can readily discourse of news and publick occurrences ( which is lawfull and needfull , so that due limits be observed ) but when you leave christ quite out of your discourse , it shews that you have not abundance of love to him , because out of the abundance of the heart the mouth will speak . such as have much love to the world , will speak of their riches ; such as have much love to pleasures , will be often speaking of that subject ; such as love their friends much , will be often speaking and commending of them , when they are in company ; and when you speak but little of christ , it is a sign that you love him but little . doth not the little zeal which you have for christs honour in the world , argue that you have but little love to him ? where is your activity for christ to promote his interest amongst those relations and friends , that you have acquaintance with ? do you labour all you can , to bring others into the wayes of god , and into acquaintance with christ ? besides , will not your little secret devotion , argue your little affection unto christ ? will not your closets or other retiring places witness how little you are in secret prayer and converse with christ there ? brief and straitned prayer in secret , doth argue a heart straitned in love to jesus christ. doth not your backwardness to the exercise of this love to christ , shew the weakness of your love ? how slow of heart are you to the love of christ ? how hard to be perswaded ? you need not be perswaded to love your wives , if they be kind and helpful ; you need not be perswaded to love your children , if they be pretty and hopefull ; you need not be perswaded to love your friends , if they be friendly and faithful : and yet whatever attractives of love , the most strong of any , be in jesus christ , you are backward to this love. need i say more to convince you , that you have but little love to christ ? will not your own conscience from these clear evidences sufficiently witness the thing ? and now christians think what a sin , what a shame , what a folly it is , that you should have so little love unto jesus christ : if it be so great a sin for such as are strangers unto christ , to have no love at all to him , that it brings them under the most dreadful curse ; surely it cannot be a small sin , that you ( who are his true disciples ) should have but little love unto him ; is it not very displeasing to the father , that you should have but little love to his son ? if he do not hate you because of your relation unto christ ; yet , is he not angry with you , for the lukewarmness of your affection unto christ ? which sin is aggravated by the nearness of your relation . is it not dishonourable unto christ , that you should have so little love to him ? don 't you in effect say , there is no great worth or amiableness in him , when you have no great love unto him ? are you not hereby ingrateful unto christ , beyond what can be perallell'd by any ingratitude unto the most obliging earthly friend ? is it not your shame , that you should have so little love to christ , when he doth so much deserve your love ? besides the infinite excellencies and perfections which are in his person ; doth not his infinite kindness unto you , call for ( not only the truth , but also ) the strength of your love ? think what he hath done for you ; think what he hath suffered for you ; think what he hath purchased for you ; think what he hath promised to you ; think what he hath laid out for you ; think what he hath laid up for you ; and yet to have but little love to christ ? yet to make such poor returns ! moreover , is it not your folly to have but little love to christ ? don't you hereby bereave your selves , or debarre your selves of such peace as passeth all understanding ; of such sweetness and comfort both in the strength of your love , and in the sense of his love , as is inconceivable ? is not injury and mischeif unto your selves , the consequent of your little love unto christ ? must you not draw on heavily in the wayes of god , as pharoah when his chariot-wheels were taken off ? love to christ is like wheels , in your motion for christ , and like oil to the wheels , which makes you ready unto any good work which he doth call you unto ; but when you have but little love unto christ , you must needs be more slow in your motions , more sluggish in christ's service ; you will not , you cannot take that pains in the work of the lord , and be so zealous as you might and should be for your master's glory . to conclude , if you have but little love to christ , you will be apt to faint in the day of adversity , to shrink when you are called to take up his cross and suffer for his sake : lesser sufferings will discompose you , greater sufferings will affrighten and amaze you , and you will be in danger of turning fearful apostates in time of great tryals ; there is need of great love to christ , as well as great faith , to carry you thorow sufferings with courage that you may persevere unto the end . sect . xi . vse 4. for exhortation unto the love of jesus christ , whom you have never seen , this is the use chiefly designed in the choice of this subject , and which i shall most largely insist upon . in the prosecution of it , i shall give some motives , and then some directions . the motives to induce and excite you unto the love of this unseen christ , may be drawn 1. from the consideration of what christ is . 2. from the consideration of christ's love. 3. from the consideration of christ's benefits . 4. from the consideration of that love which christians have , and should have unto christ. the first sort of motives may be drawn from the consideration of what christ is , and that 1 what he is in himself . 2 what he is to the father . 3 what he is unto true christians . first , consider what christ is in himself . in generall , he is the most amiable person and the most sutable object for your love. if you ask of the dayes which are past , which were before you , since the day that god created man upon the earth ; if you seek from one side of heaven unto the other ; if you make enquiry into all the parts of the earth , you will never find that either there ever was or is to be found any person so lovely , so beautifull and so every way deserving your love , as the lord jesus christ : there is a matchless , transcendent , and incomparable beauty and excellency in him . how passionately are some foolish men in love with the externall beauty which they see in some women : the exact symetry of parts , and comely proportion of the body ; the amiable features and lovely mixtures of colours in the face , the beauty of the eyes , in their spirit their quick and graceful motions , and amorous glances ; how doth this ravish the hearts of some fond lovers ! although the most beautiful body in the world , is no better than painted clay , dirt and corruption , enclosed in a fair skin , which sickness will cause to look pale and wan , death will quite marr and spoil . but the amiableness and beauty of christ is more transcendent and permanent , and therefore a more fit object for your love. christ is fairer than the children of men ; he is all fair without any spot , altogether lovely without any blemish or deformity . i have already spoken of the glorious beauty which is in christ's glorified body , the most lovely of any visible creature which god hath made ; and also of the shining excellencies which are in christ's glorified soul , so nearly joyned to the divinity ; could we suppose all the loveliness that ever was seen , or found in the most lovely persons that ever lived , to meet in one person ; how lovely would that person be ! yet such , though never so resplendent , beauty , would be but a dark shaddow , compared with the brightness of christ's most beautifull person . can you love the imperfect beauty which you see in creatures , and will you not love the perfect beauty which there is in christ ? can you love a fading beauty which soon withereth like the flower , and will you not love christ , whose beauty never decays , but alwayes doth abide more fresh than beauty in the flower of youth ? can you be soon affected with beautiful objects which are before the eye of your sense , and will you not be affected with this far more beautiful object , the lord jesus christ , who is so clearly discernable by the eye of faith ? if the eye of your faith were open and clear , to look upon the transcendent amiableness which is in christ , you could not chuse but love him : could you see the glances of his eye , and the sweet smiles of his lovely face , as some have seen , your hearts would be overcome and ravished with love , and filled with extacies of joy and ineffable delight . more particularly , there are the most amiable qualifications in christs person , to attract and draw forth your love ; i shall instance in these six . 1. his greatness and authority . 2. his holiness and purity . 3. his wisdom and omnisciency . 4. his truth and fidelity . 5. his fulness and all-sufficiency . 6. his kindness and mercy . 1. consider christ's greatness and authority , aquila non capit muscas , the eagle doth not pursue after flies : great souls are not affected , except it be with great things ; there is none so great as jesus christ ; he is most great in honour and dignity , he is most great in power and authority . excellency of majesty , doth greatly engage the love , and command the hearts as well as the obedience of subjects : and those princes that have the greatest power and authority , are the darlings of the people , when they dont abuse their place by unrighteousness and cruelty , by usurpation and tyranny . if power be managed with clemency , and authority with kindness towards those that are under command ; so highly do princes advance themselves hereby in the esteem and love of their people , that they will be ready to spend their estates , and venture their lives in their service . christ is the prince of the kings of the earth , he is clothed with the highest honour , arrayed with the most excellent majesty , decked with the largest power , and invested with the greatest authority . he is the king and lord of glory , he is exalted to higher dignity than the greatest potentate that ever lived upon the earth ; yea he is advanced above all thrones and dominions , and principalities and powers , of the glorious angels which are in heaven ; all power is given to him in heaven and earth , mat. 28. 18. he doth what he will in heaven the angels are at his beck , and execute his will , go and come at his command ; and he hath power on earth ; he is the head of the church , and head over all unto the church ; he can restrain his enemies , and conquer them , and bring them under his feet at his pleasure ; and whatever severity he doth shew sometimes in executing his judgments , and taking vengeance on the wicked , he doth never abuse his power by unrighteousness : he is most just towards the worst , and punisheth them here lesse than their iniquities do deserve . but what kindness and clemency doth he shew to his own subjects and people ? and will not you have a great love to so great a person ? should not the consideration of the high dignity of your lord , raise your love of him unto a great heighth ? when christ hath such authority , shall he not command your hearts ? when christ is invested with such power that he can defend you against the rage and cruelty of your most powerful and malicious adversaries , will you not love greatly such a person , as well as trust confidently under the shadow of his government ? 2. consider christs holiness and purity , some great persons who abound in wealth and honour , who have some kind of amiable natural qualities , and acquired accomplishments which might render them very useful in their countries , yet through their wickedness and debauchery , their filthiness and impurity , their impious and vicious lives , they stain all their other excellencies , and render themselves the objects of contempt and scorn , unto those who otherwise would bear great respect and love to them . but christ is most amiable for his holiness and purity ; he was holy in his birth ; although born of a sinful woman , yet he was born without sin ; when he lived amongst impure sinners he kept his garments from all stains and spots , his heart and life were free from all pollutions , and never was he guilty of the least transgression either in action or the least inclination . o what an excellent person was christ when here upon the earth ! how glorious in holiness , what bright beams of perfect purity and exact innocency did christ scatter in those dark places of the earth where he lived , and amongst those dark sullied sinners with whom he did converse ! how then doth christ shine in holiness , now he is entred into the holy of holies , which is above ; and there doth coverse with none but such as are holy ? i know because of christs holiness and purity , he is the object of the hatred and enmity of the wicked and ungodly ; because christ is an enemy unto their darling and beloved lusts , they have an enmity against christs person : when he was here below he telleth his brethren , john 7. 7. the world hateth me , because i testifie of it , that the works thereof are evil , and the hatred of the world doth still abide upon the same account ; christ doth reprove the world of sin , and this the world cannot endure and away with ; the beams of christs holiness doe offend their sore eyes , his holy precepts do offend their carnal hearts ; yet notwithstanding this , he is a most sutable object for the love of saints upon the account of his holiness : such as are truely judicious will love them most who are best , and such are really the best men and women in the world , as are most holy ; if you are christ's disciples indeed , you love holiness where ever you see it , and can you love the imperfect holiness which is in gods people , and will you not love christ who is perfectly , infinitely holy himself , and the spring of all that holiness , which is to be found in any of the children of men ? if there be such a wonderful lustre in the derived holiness of some , that it makes them to shine as lights in a dark world , what a wonderful transcendent lustre is there in the origiginal holiness which is in christ ! which as it is matter of great admiration , so it calls for great affection , psal. 119. 140. thy word is very pure , therefore thy servant loveth it . christ is the word , not the written word , but the essential word , and he is very pure , therefore you should love him . 3. consider christ's wisdome and omnisciency . wisdom doth make the face to shine ; learning doth advance some very highly in esteem ; such as know most , if their morals be sutable to their intellectuals , are most admired by those that understand what true worth is ; especially if there be spiritual wisdome in conjunction with natural and acquired , if there be much grace in the heart as well as much knowledge in the head , how worthy are such to be beloved ? daniel was a man of great learning and wisdome , skill'd in all the learning of the chaldeans which was not sinful and di●bolical ; and besides this he was endued with divine wisdome by the teachings of the holy spirit ; the angel told this daniel more than once or twice , that he was a man greatly beloved ; he was greatly beloved by the lord of heaven , greatly beloved by his prince on earth , and greatly beloved by his people , and by all , except some few that envied his prosperity and favor daniels wisdom did render him so universally amiable ; how then should christ be beloved because of his wisdom and knowledge ! the wisdom of christ is far beyond the wisdome of daniel , or the wisdom of solomon who was wiser than daniel ; these men had wisdome which made them famous and esteemed in their day , but christ is wisdome , the wisdome of the father ; they were children of wisdome , but christ is the father and fountain of wisdome ; they had some jewels of wisdome , but the treasures of wisdome are hid and laid up in christ , col. 2. 3. they had learning and knowledge , but their knowledge was ignorance compared with the knowledge of christ , the greatest part of the things which they knew , being but the least part of the things which they knew not ; they knew some things , but christ is omniscient and knoweth all things ; they knew many secrets of nature , but christ knoweth the secrets of heaven , the mind of god , and nothing is hid from him . how greatly beloved then should christ belif you are wise you will , if you would be wise you must love christ who is so infinitely wise himself , and who alone can make you truly wise . 4. consider christs truth and fidelity , truth and faithfulness are very rare in our dayes , when falshood and deceit do so much abound ; what was said of old , isa. 59. 14. 15. truth faileth and falleth in the street , the same may be said now ; and therefore such as are true without guile , faithful without deceit , are worthy of great esteem and love. but what love should you give unto christ , who is not only true , but truth it self ; who is most faithful in all his undertakings and promises , and never deceived any that put their trust in him , who is often better than his word , never worse ? you will love a true and faithful friend , and will you not love a true and faithful christ , the best friend of the children of men ? as christs faithfulness should encourage your confidence in him , so it should endear your love unto him . 5. consider christs fulness and all sufficiency . such as have large and plentiful estates , are greatly beloved by the poor and indigent , if they find them also to have large hearts and open hands ready to distribute unto their wants and necessities ; none have such fulness and plenty as the lord jesus christ , and none so willing to communicate of his fulness unto the wants of such as are poor in spirit , and sensible of their need , col. 1. 19. it hath pleased the father that in him all fulness should dwell . there is not only plenty in him , but fulness : not the fulness of the cistern , but the fulness of the fountain ; not the fulness only of sufficiency for himself , but the fulness of redundancy for his people ; not some fulness for some things , but all fulness for all things that are good ; not fulness for some time and to continue but for a while , but all fulness doth dwell in him , and abide for all his people throughout all generations ; and this not to depend upon the pleasure of men whose minds may alter , but it hath pleased the father , it dependeth upon the pleasure of the father who is always the same , and whose good will to his people is unchangeable . there is a twofold fulness in christ for his people here ; besides his fulness of glory which hath a reference to eternity . there is a fulness of merit , and a fulness of spirit , 1. a fulness of merit , in that full and perfect righteousness which he hath wrought out for them , and which he doth impute unto them for their justification . 2. there is a fulness of spirit in christ , the spirit being given unto him without measure , which he doth impart and communicate unto them , for their sanctification and consolation . christians you are empty , christ is full ; you are poor , christ is rich ; you are indigent , christ is all-sufficient ; and will not you love christ , who is able to do for you , beyond what you are able to ask or think , and is as willing as he is able to supply all your spiritual necessities ? will you not love christ who is an overflowing & everflowing ●ountain of good , who hath inexhaustible treasures of graces and comforts in him , which are set open before you , and unto you , and every day you may freely come and fetch such jewels out of this treasury , as are of higher worth and greater use than any earthly riches in the greatest plenty and abundance ? 6. consider christs kindness and mercy . all the kindness of men is unkindness compared with the kindness of christ , all the mercies of men are cruelty , compared with the mercies of christ. he is all kindness , all bowels , all compassion , all pity , all grace , all mercy to miserable lost mankind ; i shall not enlarge here because this will fall under the second head of arguments , taken from the consideration of christs love. and if you add the kindness and mercy of christ to all his other excellencies and perfections , surely he will appear to have incomparably the greatest attractives in him for love , unto any that have not a very thick veil of unbelief before their eyes to hide him from their view . secondly , consider what christ is to the father . 1. he is most nearly related to him . 2. he is most dearly beloved by him . 1. christ is most nearly related , and with all most perfectly like unto the father . all the creatures are related to god as their maker , but gods children are more nearly related ; the saints are nearly related to god , who are his children by adoption and regeneration ; the angels are more nearly related to god who are his sons by creation , and never were separated from him by sin ; but the lord jesus christ is most nearly related unto god who is his son by eternal generation : thus christ is the only begotten son of god , and doth bear his image most perfectly , being the brightness of his fathers glory , and the express image of his person . this near relation of christ , and his likeness to the father doth call for your strongest love ; if you have reason to honour the father , on the same account you have reason to honour the son ; if you have reason to love the father , you have the same reason to love the son. you will love the sons of princes , and will you not love the son of god ? you will love your own children who bear your own image , and will not you love christ who is the express image of god ? we read of christ , phil. 2. 6. who being in the form of god , thought it no robbery to be equal with god. christ ( without robbery or derogation unto god ) is equal with god in all glorious excellencies and perfections , and therefore your highest and strongest love is his due , and without robbery you cannot withhold it from him . 2. christ is most dearly beloved by the father , 2 pet. 1. 17. for he received from god the father , honour and glory , when there came such a voice to him , from the excellent glory : this is my beloved son in whom i am well pleased , he then that is wort●y of the fathers love , surely is worthy of yours ; he that is cheifly beloved by the father should chiefly be beloved by you . thirdly , consider what christ is unto all true christians ; if you be such , christ is your shepherd , he feedeth you in green pastures , he hath laid down his life for his sheep , and will you not love such a shepherd ? he is your captain who hath conquered all your enemies for you , and leadeth you on to take the spoils , and will you not love such a leader ? he is your prophet , who teacheth you the most excellent things that ever were taught , the highest mysteries , the most glorious truths , which are of the greatest concernment to know and believe ; and he teacheth you in the most excellent way by his word and spirit , opening your understandings as well as his truths , giving you light and an eye to discern this light ; and will you not love such a teacher ? he is your high-priest who hath made satisfaction for you , and withall maketh intercession for you , to reconcile ●ou unto god and his intercession is incessant and prevalent , and will you not love such an advocate ? he is your king who ruleth you most powerfully and righteously , most wisely and graciously , and will you not love such a soveraign . he is your benefactor the most kind and bountiful , and no gifts are comparable unto his gifts , and will you not love such a friend ? he is your brother , and if he be not a shamed to own you for his bretheren and sisters , will it not be a shame if you should withhold from him your hearts ? he is your husband , and you are joyned to him by the spirit and faith in such bonds as cannot be broken , and will not you embrace him in the arms of your dearest love ? he is your redeemer who rescued and delivered you from sin and sathan , from death and wrath : he hath redeemed you by price , the price of his blood , and hath he not then given the greatest price for your love ? he hath redeemed you also by conquest , and shall he not make a conquest of your hearts ? surely you are altogether unworthy of these relations if you do not present christ with your most endeared and choisest affections . thus far the motives drawn from the consideration of what christ is . sect . xii . the 2d . sort of motives to excite your love to christ , may be drawn from the consideration of christs love unto true christians . if you are christians indeed , christ loveth you , 1. with the freeest love. 2. with the truest love. 3. with the strongest love. 4. with the surest love. 1. consider that christ loveth you with the freest love : there are many motives and attractives for your love to christ , but christs love to you is most free ; nothing in your selves to draw and engage his love , except deformity and enmity to him , except filthiness which he loatheth , and wickedness which his soul hateth be motives . there is no man in the world that loveth you but he find●th or fancyeth some loveliness in you , something to be a motive to draw his love to you ; witt is a motive to some , wealth to others , beauty to some , strength to others , near relation to some , dear love to others , liberality to some , service to others ; greatness to some , goodness to others ; likeness whether it be in good or evil is a motive to the love of the most ; but christs first love to you , is altogether free , that which is a motive to men and induceth their love to you is no motive to incline the love of christ : the sin which you brought into the world with you , and the many sins which since you came into the world have been committed by you , are enough to shut out all motives of love in christ , unto whom all sin is so odious and abominable . whatever motive induced christ to love you , it was not drawn from your selves , but it was drawn from his own bowels . and will not this free love of christ incline you to love him ? doth he love you most freely , and will not you love him most dearly ? did christ love you without any motive to draw his love ? and will not you love christ in whom there are so many motives to draw your love ? did christ begin to love , and will not you make a return ? did christ love you under your deformity , and will not you love him in whom there is such perfect beauty ? if you now have any spiritual beauty , it is through the comeliness which christ hath put upon you , but christs first love was free , which is matter of the greatest admiration , and should be a motive unto the greatest affection . 2. consider that christ loveth you with the truest love : there is little true love in the world , you have many that truly hate you , few that truly love you : and there is much dissimulation in the pretended love and affection of some ; all that flatter you do not truly love you ; love in shew and outward appearance , in good words and fair speeches is common , but love in deed and in truth , that evidenceth it self in real offices of love , where there is the greatest need , this is rarely to be found . iob complaineth , iob 6. 15 , 16 , 17. my brethren have dealt deceitfully like a brook , and as the stream of brooks they pass away ; which are blackish by reason of the ice , and wherein the snow is hid ; what time they wax warm they vanish , when it is hot they are consumed out of their place . in the prosperity of iob he had many friends , and their love and friendship did seem to have some strength and consistency , like the ice upon the brook ; but when heat of trouble and calamity came upon iob , then the love of his friends did melt and vanish away like ice and snow before the warm beams of the sun : the love of the most is selfish , for their own ends , and therefore when their love is not like to be beneficial , but rather create trouble and prejudice to themselves , it cometh to nothing . true christianity doth teach another kind of love , and those that are powerfully religious have a true love , which is ready to shew it self most in an adverse estate . but none do or can love you with such a true love as jesus christ ; there is no flattery or dissimulation in his love , his love is not in the least counterfeit , it is not in the least selfish and for his own ends ; he doth not love you to receive good from you , but that he might do good unto you : he loveeth you not onely in prosperity , but chiefly he doth evidence his love in affliction and adversity . he is a present help in the time of trouble , and then doth give the most tender demonstrations of his love ; he is touched with the feeling of your infirmities when you are tempted , and sympathizeth with you in your sorrows when you are afflicted ; he shewes his love in visiting you under your troubles , in supporting you , in relieving you , and in delivering you , oh! what love should you have unto the lord jesus christ , who loveth you with such a true love ? 3. consider th●t christ loveth you with the strongest love. his love is more strong than ▪ death , more ardent than the fire , which hath a most vehement flame . the strength of christs love to you doth shew it self in the activity of his love , in his doing for you ; and this will appear in three things , 1. in what he hath done for you , 2. in what he is doing for you . 3. in what he will do for you . 1. the strength and activity of christs love to you , doth shew it self in what christ hath done for you ; i shall briefly name some particulars . 1. it was the strong love of christ which brought him down from heaven for you , to assume your nature , what manner of love was this that god should become man ! that spirit should become flesh , that he who made the world should be born of a mean virgin , and all for your sakes ! 2. it was the love of christ which made him to fullfil all righteousness for you ; he yielded perfect obedience to the law both moral and ceremonial , that you might have the benefit of it . it was the love of christ which made him submit himself to the temptations of the devil for you , that he , suffering being tempted , might be able to succour you when you are tempted . 4. it was the love of christ which made him endure the contradictions of sinners for you ; he bore many affronts , contumelies , envyings and blasphemies of wicked men , that he might give you an example how to carry your selves under the like circumstances . 5. it was the love of christ which made him lay down his life for you , ioh. 15. 13 , 14. greater love hath no man than this , that a man lay down his life for his friend : ye are my friends . that such a person as christ , so excellent , so innocent , should undergo death , and such a death as that of the cross , so disgraceful , so painful ; that he should submit to such ignominy , and endure such agony , such tearings in his flesh , such pressures in his spirit , and that with such resolution and willingness , with such submission and patience , and that for such as you , although now his friends , yet whilst in a state of nature strangers and enemies ; here was love stronger than death ! oh the height ! oh the depth of this love ! there are such dimensions in this love of christ , as the longest line of your most extended thoughts and imaginations can never be able to reach and measure . 6. it was the love of christ which raised him again from the dead for you , rom. 4. 25. who was delivered for our offences , and raised again for our justification . 7. it was the love of christ which carryed him up from earth to heaven , where he was before for you , ioh. 16. 7. nevertheless i tell you the truth , it is expedient for you that i go away ; for if i go not away the comforter will not come unto you ; but if i depart i will send him unto you . 2. the strength and activity of christs love to you doth shew it self in what he is doing for you . 1. he is interceding for you at the right hand of god ; rom. 8. 34. who is he that condemneth ? it is christ that died , yea rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . it is through love that christ doth plead for you in heaven , that your persons may be accepted , your sins pardoned , your prayers answered , and that the holy ghost may be sent down to you to teach sanctifie and comfort you . 2. he is preparing a place for you , ioh. 14. 2. in my fathers house there are many mansions , if it were not so i would have told you , i go to prepare a place for you . it is through love that christ as your forerunner is for you entred into the glorious palace that is above , to take possession of it for you , and to prepare places there for your reception . 3. the strength and activity of christ's love to you doth shew it self in what he will do for you . 1. he will keep you in his hand that none shall pluck you thence , ioh. 10. 28. they shall never perish , neither shall any man pluck them out of my hand . because you are received into the arms of his love , therefore you shall be kept by the hand of his power , and therefore you shall never either finally or totally fall away . 2. christ will make all things work together for your good , rom. 8. 28. and we know that all things work together for good to them that love god. christ hath an endeared love to all you that love god , your love being the fruit of his ; and when men and devils conspire together to do you mischief , christs love will turn it unto your spiritual advantage . 3. christ will stand by you in trouble and at death , iohn 14. 18. i will not leave you comfortless , i will come unto you . when affliction doth arise , especially if it be for his sake & you are bereaved of all outward comforts , christ will not leave you comfortless , when friends fail , and flesh fails , and heart fail , yea and life fails , christ will not fail , but will stand by and strengthen you , and be a light to you in your darkest hours , a stay to your spirits when they are ready to sink within you . 4. after death christ will take care of your souls , he will not suf●er them to wander they know not whither , he will not suffer the devil to seize on them as his prey , but he will send his angels to conduct and convey them into the heavenly paradise , that where he is there they may be also , luk. 16. 22. and it came to passe that the beggar died and was carryed by the angels into abrahams bosom , 2 cor. 5. 8. we are confident , i say , and willing rather to be absent from the body and present with the lord. 5. christ will raise up your bodies at the last day , if your bodies should be consumed by fire , or drowned in the water , or rot in the earth , whatever becometh of them , the lord jesus at his second glorious appearance will find them and raise them , and transform them into the likeness of his most glorious body , iohn 6. 40. and this is the fathers will which hath sent me , that every one which seeth the son and believeth on him may have everlasting life ; and i will raise him up at the last day , phillip . 3. 20. 21. for our conversation is in heaven , from whence we look for the saviour , the lord iesus christ ; who shall change our vile body , that it may be fashioned like unto his glorious body . 6. christ will send forth his angels to gather you into the society of the elect that have lived in all ages and all parts of the world , and to convey you into his presence , to meet him in the air when he cometh to judge the world , math. 24. 31. and he shall send his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven unto the other , 1 thess. 4. 16. 17. for the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god , and the dead in christ shall rise first ; then we which are alive and remain shall be caught up together with them in the clouds , to meet the lord in the air. 7. christ will own you , and crown you , and admit you into the kingdom of heaven , which he hath prepared for you . math. 25. 34. then shall the king say unto them on his right hand , come ye blessed of my father , inherit the kingdome prepared for you from the foundation of the world. here is strong and active love indeed ! and shall not the consideration of this love of christ raise and highten your love unto him ? shall it not provoke and excite you unto activity of love , unto the lively and most vigorous exercise thereof ? hath christ united himself to your nature ? and shall not your hearts be united to his person ? hath he fulfilled all righteousness for you ? and will not you fulfill his command of love ? hath he endured such temptations contradictions and sufferings upon your account and given himself to dye for you ? and will not you give your hearts unto him ? hath he risen from the dead , and ascended into heaven for you ? and will not your affections arise from the earth and ascend into heaven , where jesus christ is ? doth he plead in heaven with the father for you ? and will not you hearken to his pleadings , by his word and spirit with you for your love ? is he preparing a glorious mansion for you in his fathers house ? and will not you prepare a place for him and entertain him in the inner room of your chiefest affections ? doth and will he keep you in his hand ? and will not you embrace him in your bosoms ? will he make all things work together for your good ? and will not your affections work towards him ? will he stand by you in trouble and at death ? and will not this put life into your love ? will he send his angels to convey your souls into his presence , when separated from our bodies ? and shall not your hearts get to him and lodge with him before ? will he raise up your bodies at the last day ? and will not the hopes of this raise up your affections ? shall you be caught up in the clouds to meet the lord in the air , & will christ there own and crown you ? and will not the believing fore-thoughts of this ravish your hearts with love to christ , and transport you with unspeakable joy ? the strength of christ's love to you methinks should engage your love for him , not only in the the truth of it , but also in the strength of it . 4. consider that christ loveth you with the surest love . some friends may love you a while with some kind of strength and ardency , but such differences may arise between you , as shall soon weaken and cool their love , and of friends they shall prove strangers , yea become enemies unto you : or if their love doth abide , it is not sure , because they may not abide ; if their love dye not whilst they live , they may soon dye , and then their love is at an end : but the love of the lord jesus christ unto you is the most sure love : if he begin to love you he will continue to love you ; if he love you once he will love you to the end or rather without end ; the love of christ is not subject to mutations and changes like unto ours ; if you 〈◊〉 in your love , he will not fail in his love , and though you offend him , he is not irreconcileable ; he may indeed upon unkindness on your side withdraw the manifestations of his love for a while , but he will never wholly remove his love from you , the love of christ admits of no changing , knows no ending . christians , what motives can you find in any person , or any thing in the world which you have seen , comparable to those which you have in this lord jesus christ , though you have never seen him ; he is a person most amiable in himself , his greatness , his holiness , his wisdome , his faithfulness , his fulness , his kindness do make him shine with an admirable lustre ; his relation to the father , and the love which the father doth bear to him , his relation unto you , being your shepherd , your captain , your teacher , your advocate , your soveraign , your benefactor , your brother , your husband , your redeemer , all these do commend him to your love , but when matchlesse beauty and lovliness do meet in a person that doth bear matchless love to you , when this most amiable lord jesus doth love you with such a free love , such a cordial love , such a strong and active love , such a sure and constant love ; when his love is incomparable , surpassing all other love , and incomprehensible surpassing all knowledge . o with what activity ardour and constancy , should you love so suitable an object ! sect . xiii . the third sort of motives to excite your love unto christ , may be drawn from the consideration of christs benefits . if you are true christians you have 1. spiritual light from christ. 2. spiritual life from him . 3. the pardon of sin from him . 4. the robes of righteousness from him . 5. the peace of conscience from him . 6. the joyes of the holy ghost from him . 7. the riches of grace from him . 8. the dignity of children from him . 9. the spirit of prayer from him . 10. title to the kingdom of heaven , with the first fruits and fore-tastes of it from him here , and shall be put into the possession of it by him hereafter . 1. you have spiritual light from christ ; christ is the sun from whom all the beams of this light do come : time was when you were not only in the dark , but darkness ; but jesus christ did enlighten you , eph. 5. 8. for ye were sometimes darkness , but now are yee light in the lord ; walk as children of the light : it is christ that hath turned you from darkness to light , that hath translated you out of darkness into his marvellous light , he hath caused a marvellous light to shine into your minds , whereby he hath discovered to you the wonderful things of the law , that thereby you might discern the odious nature of sin ; and whereby he hath discovered to you the wonderful mysteries of the gospel , that thereby you might discern the excellency of gospel-priviledges , and the exceeding riches of gods grace and kindness through jesus christ. christ hath opened your eyes to see the chiefest evil , that you might be delivered from it , and the chiefest , good and happiness that you might attain unto it . and doth not this light which you have from christ call for your love ? if the man that was born blind , and was cured of his natural darkness by christ , did love christ for this favour , so as boldly to plead for him before the pharisees , though he were for it cast out of the synagogues , as you may read in iohn 9. how much more reason have you to love christ , who hath cured you of your spiritual darkness ; which had it continued , you would have gone blindfold to hell , where there it blackness of darkness for ever ? 2. you have spiritual life from christ ; you were spiritually dead , and christ hath quickned you , eph. 2. 1. you hath he quickned who were dead in sins and trespasses . we read that christ raised lazarus from the dead after he had been buried four dayes , iohn 11. lazarus did love christ before , but no doubt this resurrection of him so wonderfully did endear his love to christ exceedingly ; and shall not christs raising you up from your spiritual death , raise your hearts unto a great height of love to christ ! you will greatly love one that is instrumental to save your natural life , when in great hazard and danger , especially if he should do it by venturing his own ; and will you not greatly love christ who hath given you spiritual life , which is far more excellent than the life of nature ; and when he dyed that you might live , and when if you had not received this spiritual life from him , you could not have escaped eternal death ? 3. you have the pardon of sin from christ ; this christ hath purchased for you , and the purchase hath cost him dear , even his blood which was of more worth than the treasures , were there so many , of ten thousand worlds ; this christ hath sued out for you by his intercession at the right hand of god. whilst you were under the guilt of sin you were bound over by the justice of god to suffer the vengeance of eternal fire ; but being pardoned your obligation to future punishment is taken off , and you are no more lyable to wrath to come , and the vengeance of hell , than if you had never si●n'd . and will you not love the lord jesus christ , who hath procured for you so great a priviledge ? we read of one that had much forgiven her , and she loved much , luk. 7. 47. and have not you had much forgiven ? have not your sins been very numerous , and very heinous ? and hath christ obtained the pardon of them all ? and will not you love christ much ? 4. you have the robes of righteousness from christ : you are born naked of original righteousness , and you could not work out any actual righteousness for your selves that might cover your nakedness , whatever you wrought your selves it was rags that could not cover you , and it was filthy rags which did pollute and defile you . christ hath given you the robes of his perfect righteousness to cover and adorn you withall , and therein you are accepted as perfectly righteous in the sight of god. o how should we love the lord jesus for this garment ; if your bodies were naked and one should give you clothes to cover you , especially if they were rich clothes , you would love such a person ; and will you not love the lord jesus christ who hath given you a garment to cover your souls , and that a very rich one , even the robes of his most pure and unspotted righteousness which by faith is put upon you ? 5. you have peace of conscience from christ. this is that peace which the scripture telleth us passeth all understanding , phil. 4. 7. it passeth all understanding to know the worth of it ; such as have this peace would not leave it upon any account , they would part with estate or liberty , or life rather than part with their peace ; and those which have it no● , but now do slight and neglect it , yet if they be awakened by the sides of the grave , and when they are come to the confines of eternity , then they would value this peace , and would give all the world ( were it at their dispose ) for it . th●● jewel of peace you have from jesus christ , he hath purchased it for you , the chastisement of your peace was upon him , and he hath promised and bequeathed it in his last will and testament unto you , iohn 14. 27. my peace i leave with you , my peace i give unto you . in his reconciling you unto god he hath laid a foundation for this peace in all you that are true believers ; and if he have moreover spoken peace to you in giving you well grounded evidences of your reconciliation ; if after raising a storm , he hath sent a calm into your spirits , and given a sweet f●renity unto you in the testimony of his spirit to and with your spirits that your peace is made with god , o how should this draw sorth your love to christ ? 6. you ha●e the joyes of the holy ghost from christ. we read of the thessalonians , that they received the word in much affliction , with ioy of the h●ly ghost , 1 thess. 1. 6. such are ●hose joys spoken of in the text , which are unspeakable and full of glory . these are not carnal joys but spir●tual , which are of a higher nature and sweeter relish , that have a higher object , and are the beginnings of eternal joys ; if you have these joys in any measure , you have them from chri●● ; he sends the holy ghost from heaven to be your comforter , to fill your hearts with spiritual joys , and shall not your hearts then be fil●ed with love to the lord jesus who is the author of them ? 7. you have the riche● of grace from christ : if any of you were poor and ready to starve with hunger and cold , and a rich man should give or send to you a chest full of gold and s●lver or a c●binet full of jewels worth many thousand pounds ; would you not love such a b●nefactor ? the lord jesus hath given you the riches of grace , the least measure of which is really of more worth than the vastest treasures of gold silver and precious stones , that ever was gathered together ●nd heaped up by the most wealthy man that ever lived upon the face of the earth ; and will you not love jesus christ who hath given you these ine●timable riches ? 8. you have the dignity of children from christ ; 1 iohn 3. 1. behold 〈◊〉 manner of love the father hath bestow●● upon us , that we should be called the sons of god! this priviledge of adoption is bestowed upon you , not only by the father , but also by the son ; iohn 1. 12. but as many as received him , to them gave he power to be come the sons of god , even to them that believe on his name . we read of some raised from the dust , and lifted up from the dunghill to sit with princes , psal. 113. 7 , 8. it is a far higher advancement to be lifted up from the d●ng●ill of sin , and of slaves to lu●ts , and children of the devil , to be made the so●s and daughters of the lord almighty . this honour have all the saints , and it is jesus christ who hath conferred this honour upon you ; and will not this endear your love to chri●t ? 8. you have the spirit of prayer from christ ; being sons , the spirit of the son is sent down into your hearts whereby you are enabled to say abba father , gal. 4. 6. through christ you have access unto god by the spirit , eph. 2. 18. it is the spirit of christ which helpeth your infirmities in prayer ; that formeth your petitions , that enableth you to pray with faith and life , and fervour . through christ you have free admittance to the throne of grace , through christ you have assi●●ance by his spirit to pray in prayer ; through christ you have audience , and gracious returns ; o how are you beholden unto christ ? and how should you love him ? 10. you have a title to the kingdome of heaven from christ. through christ you are children , and through christ you are heirs . it is christ that gives the first fruits of the heavenly canaan , the earnest of the future treasure and inheritance which he hath promised , and the foretastes sometimes of those soul ravishing pleasures , which the saints shall have in fulness , and to eternity , when they are received up into glory . and it is christ that hereafter will give possession unto you , of the kingdome of heaven . at the day of his glorious appearance , after he hath owned you before the whole world of angels and men , and honoured you to be his assessors in his judging and condemning the wicked ; he will receive you with acclamations of joy and triumph , into the glorious pallace of the new ierusal●m , where you shall have the beatifical vision and fruition of the glorious iehovah , and be made partakers of such glorious felicity as hath not now entred into your hearts to conceive . and will not the consideration of all this set your hearts on fire with love to christ ? christi●●s , is there any person like to christ's person ? is there any love like to chri●●'s love ? are there any benefits like to christs benefit● ? no no he is imcomparable in all ; methinks then you should by this t●me ●eel your love to christ like fire to burn within with 〈◊〉 flame ? or methinks your love to christ should be like water , i mean the waters of the sanctuary spoken of eze● 4. 7. 3 4 , 5. which at en●●ance were but to ●he ankles , a little further were up to the loyns , a little further a deep river over the head , where a man might swim ; methinks you should perceive an encreasing of your love under these various motives , if your love were more shallow at first , methinks by this time it should have got some depth ; when such winds do blow , the waters should flow and overflow , methinks your love to christ should be raised unto a high tide , and run with a strong stream . thus for the motives drawn from the consideration of christs benefits , all which are so many orators for your love . sect . xiv . the fourth and last sort of motives to 〈◊〉 your love to christ may be drawn from the consideration of that love which christians have or shou'd have unto him ; and here consider , 1. the duty . 2. the priviledge . 3. the honour . 4. the wisdom . 5. the excellency . 6. the necessity . 7. the usefulness . 8. the delightfulness . 9. the attainableness of this love to jesus christ. 1. consider it is your duty to love christ ; if it be your duty to have a natural affection unto parents & children , it is much more your duty to have spiritual affections unto christ ; if it be your duty to have conjugal affection unto your earthly husband and wife ; it is a greater duty to have conjugal love unto this your heavenly husband . if it be your duty to love brethren , sisters and kindred , that love you , it is a greater duty to love jesus chri●t , who loves you above all relations ; if it be your duty to love your enemies , it is much more your duty to love christ who is your best friend . it is the will of your heavenly father that you should love christ ; the devil would have you ●ate him , but god would have you love him , and whether it be most reason that you should obey the will of god or the will of the devil , judge ye . it is the will of christ that you should love him ; the will of the flesh is against this love , but whose will ought you to comply withall ? you are not debters to the flesh that you should obey it's command , neither are you debters to any creatures to give them your choicest affections , but you are debtors unto christ to give him your chief love : christ hath most right to your love , and will you not give to christ his due ? if you are bound to give men their due , are you not much more bound to give unto christ his due ? christs due is your best , and have you any thing better than your hearts to present him withall ? will christ accept of any thing at your hands , should you withhold from him your hearts ? had you thousands of rams , and ten thousand rivers of oyle to offer to him , had you all the treasures of the earth at your dispose , and should lay it down all at his feet , it would be all slighted and disregarded by him , if you give away yours hearts from him . 2. consider it is your priviledge that you may love christ , that christ will give you leave to do it , and kindly accept of your love. should beggars fall in love with princes in order to the marriage union , both their persons and love would be rejected with scorn , anger and disdain : there is a far greater distance between you and jesus christ , than there is between the highest prince and the meanest beggar ; and yet the lord jesus christ doth give you leave to love him with a spiritually conjugal love , in orde● to the nearest spiritual union and conjunction ; and notwithstanding his greatness and your meaness , he is not ashamed to give entertainment unto your love ; although you are so mean as creatures , & have been so vile as sinners , yet he doht not scorn and disdain you , but both persons and love may find ready acceptance with him . it is your duty to love christ because he commands you , and it is your priviledge that you may love christ because he allows you to do it . 3. consider it is your honour to love christ. the real honour of any is not the noble blood which runs in their veins the high lineage from whence they are descened , the great titles with which they are invested , or the most eminent earthly dignities unto which they are advanced : the heathen could say , et genus et proavos , et quae non fecimus ipsi vix ea nostra voco ; our stock and noble ancestors , and what we have not done or deserved our selves , we can hardly call our own . and virtus sola & unica nobilitas : vertue is the only true nobility . and the scripture telleth us , that the vilest men are exalted , psal. 12. 8. and that the most high ruleth in the kingdom of men , aud giveth it to whomsoever he will , and sette●h up over it the basest of men , dan. 4. 17. princes and nobles by their vices and wickednesses may render themselves more vile then the earth under their feet , more base than the mire in the streets . the word of god accounteth only them to be truly honourable , that are truly gracious ; and this grace of love to jesus christ doth put a great honour and lustre upon all those that have it . there is no greater and higher object for your love than the lord jesus christ , a person of so great eminency and excellency : the love of chri●t doth enoble the heart , and none in the world have such truely great and generous souls , as those who have the graeatest love to him . according to the spirit , so is the man , ●ither , b●se or honourable ; and according to the chief love , so is the spirit ; if your heart do chiefly love any inferiour things , as all sublunary things are , hereby you are debased and dishonoured ; if your heart chiefly love christ who is a superior good and superlatively amiable , hereby you are dignified and become truly honourable . we read of hope ( that is the grace of hope ) that it maketh not ashamed , rom. 5. 5. and the same may be said of this grace of love to jesus christ , it maketh not ashamed . the most in the world do love those things which one time or other will make them a shamed ; the covetous will be ashamed of their love of riches , and the voluptuous will be ashamed of their love of pleasures , and the ambitious will be a shamed of their love of honours ; disappointment of happiness and true contentment will make all ashamed of their inordinate creature-love , especially when they come to reap the bitter fruit of their sin in their everlasting punishment . rom. 16. 21. what ●ruit had you then in those things whereof you are now ashamed , for the end of those things is death . but the love of christ maketh not ashamed , it is no matter of dishonor and therefore neither is nor will be matter of shame for any to love jesus christ with the greatest strength and ardency : if the wicked do despise and scorn gods people , upon the account of this love , their scorns are their reall glory , as on the contrary their esteem of any upon the account of sin , is a reall shame and dishonour . 4. consider , it is your wisdom to love christ. deut. 4. 6. keep therefore and do them , for this is your wisdom and vnderstanding in the sight of the nations , which shall hear these statutes , and say surely this great nation is a wise and vnderstanding people . none have such wisdom and understanding as those who have and keep this statute and com●●ndment to love the lord jesus christ , psal. 111. 10. the fear of the lord is the beginning of wisdom , a good vnderstanding have all they that do his commandments t●e fear of the lord and the love of christ are always in conjunction , or rather the former doth include the latter ; this is the beginning and cheif part of wisdom , and those have the greatest understandings , who have the strongest affections to the lord jesus christ. the love of christ is the most reasonable and therefore the most wise love . that love is most reasonable , which is chiefly carryed forth towards that object which is most suitable and really most amiable ; none so suitable and amiable an object as the lord jesus christ , as appears in what hath been already said concerning christs person , christs love , and christs benefits . such as love other persons or things with a cheif love , they are mistaken in the objects of their love , they apprehend more excellency and desirableness in them , than really is in them , and so their love is a foolish love and unreasonable , there being nothing really worthy of it , nothing really amiable in the cheif place beneath and besides christ. such as make choice of christ for the object of their chief love , they make the wisest choice , there are really those excellencies in him which they apprehend , and beyond what they can possibly apprehend and conceive . they are fools that are slow of heart to love christ , and they are most wise that are most forward unto this love . it is your wisdom to love christ cheifly , and to love christ ardently , such wisdom as will make your faces shine in the eyes of good men , and which will put a lustre upon your spirits in the eyes of god ? true wisdom doth not consist in the invention of curious and quaint notions , in the framing sound and rational deductions , in uttering the sense of the mind in neat and florid expressions ; but the cheif wisdom doth lie in the right placing of the affections , and none have attained so high a pitch of true spiritual wisdom , as those that have attained the highest pitch of love to jesus christ. it is matter of great wonder , when there is the greatest reason and the strongest arguments for the love of christ , that men of the greatest parts and learning , who have heard of christ , do not readily fall in love with him , and attain higher degrees of this love , than others of a more inferior capacity : but the scripture must be fulfilled , math. 11. 25. i thank thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and revealed them unto babes . such of you as are but babes in worldly wisdom and humane learning , as have but mean natural parts , and no improvement by education , yet if you love the lord jesus christ above all persons and things in the world , you are far more wise than the greatest schollars that are without this love . 5. consider the excellency of this love unto jesus christ ; as the knowledge of christ is the most excellent knowledge , phillipians 3. 8. yea doubtless i count all things but loss , for the excellency of the knowledge of christ iesus my lord : so the love of christ is the most excellent love . it is a love of the most excellent object , the lord jesus who is so excellent ; it is a love of the most excellent original , it cometh down from heaven , it is wrought by the spirit of god ; it is a love that renders them most excellent that have it . the wicked that are without this love , are like dross ; the righteous that have it are like gold ; the wicked that hate christ , are like dirt ; the righteous that love him are like jewels ; other loves do darken and defile , the love of christ doth brighten the spirit and renders men truly illustrious , and the excellent of the earth . 6. consider the necessity of this love unto jesus christ. 1. the love of christ is universally necessary : some of you have need to do this thing , and others of you have need to do that ; but all of you have the greatest need to love christ : some of you have need of this friend , and to love him , that you may keep him , and others of you have need of another friend , one friend ; cannot serve the necessities of all ; but all of you have need of christ for your friend : he is the only friend that can serve all your necessities , and you have need to love him above all friends ; it is necessary that you who are poor should love christ , who have but few or no friends ; and it is necessary that you who are rich should love christ who have many friends ; christ being a friend instead of all to them that have none , and better than all to them that have the most . 2. the love of christ is absolutely and indispensably necessary : it is not necessary that you should climb up into a high seat of dignity and honour ; but it is absolutely necessary that your affections should climb up and ascend to jesus christ who is above ; it is not necessary that you should abound in wealth , that you should have full bags , and full coffers , and much riches in your houses , but it is absolutely necessary that you should have the riches of this grace of love to jesus christ in your hearts . food is not so necessary to satisfie your hunger , clothes are not so necessary to cover you● nakedness , houses are not so necessary to shelte● you from the injury of the weather ; the most needful thing is not so necessary to you● bodies , as this love to jesus christ is necessary to your souls . you may be poor and in the lowest condition here on earth , and yet be truly happy whilst you live , and eternally happy in the other world , if you have this love , to jesus christ ; but without this love whatever your riches , and honours , and friends , your earthly delights and enjoyments be though never so desirable , never so plentiful , yet you are miserable , and shall be , miserable . you may love other persons and things in the world subordinately , but you must love jesus christ cheifly , otherwise you are under the curse both of the law and gospel , and you cannot escape the vengeance of hell. 7. consider the usefulness of this love unto jesus christ. 1. the love of christ is useful in prosperity to ballast the heart , that it be not overset with the full gales of a flourishing condition : it is of use to moderate the affections to lawful things ; and it is of use to keep the heart from unlawful and sinful loves ; if christ have not your hearts , some base and foolish lusts will have them , which will wound your consciences with guilt , and peirce your hearts thorow with many sorrows . 2. the love of christ is useful in adversity , to bear up the heart from sinking and being overwhelmed with the winds and waves of trouble and affliction ; it is of use to establish the heart from being extraordinarily moved in the most stormy times : not only faith but love too is of a fixing nature to keep from amazing fears of evil tidings , and the greatest perils ; and of a strengthning nature to stay and support the spirit and keep off pressing griefs and despondencies in the darkest and most doleful days . 3. the love of christ is useful to quicken and excite unto duty , this makes the yoke of christ easie , and will enable you to draw cheerfully therein ; this makes the burden of du●y ( so accounted by the most , ) to be no burden in esteem ; if you have much love unto christ you will account duty to be your priviledge , and the service of christ to be freedome , and none of his commands will be grievous , but all of them joyous unto you ; if you have much love unto chri●t , your hearts will be ensiamed hereby with zeal for your masters glory , and you will never think you can do too much for him . 4. the love of christ is useful to arm you against temptations . if faith be a shield , love to chri●t is a brea●-pla●e against the sharpest darts which the devil can throw at you ; ●ove to christ doth garrison your hearts against this enemy , and is a strong defence against any overtures which the devil may make in his temptations to draw you to sin : how can i do this evil and offend my dear lord , will be the answer of love to repel temptations to sin , whatever alluring proffers they be accompanied withal . temptations will have no force to prevail over you , if this love of christ be strong within you . 5. the love of christ is useful to fit you for the cross and the greatest sufferings which you may be called unto for the sake of christ. if you have great love to christ , you will be ready to suffer for christ with patience and with 〈…〉 ; the heaviest cross will seem light , disgrace and shame will be accounted honour , losses will be esteemed gains , pains , pleasures , or at least priviledges : prisons will seem pallaces , and death will be accounted life . o how have some run to the stake and embraced the flames of fire kindled to burn them , when they have felt the fire of love to christ burning strongly within them ! thus this love is usefull in life . 6. the love of christ is useful at death . this love in its strength will put a beauty upon the aspect of death , which seems so grim and terrible unto the most . if you have much love to christ , you will look upon death as christs messenger sent for you to bring you out of the dark prison of of the world and the body , and to convey you into the mansions of glory , where your dear lord is , and you will not be unwilling to leave the world that you may live with christ. 8. consider the sweetness of this love unto christ. if there be sweetness in the love of the members , there is much more sweetness in the love of the head ; if there be delight and comfort in the love of christs disciples for their masters sake , there is much more delight and comfort in the love of christ himself the master for his own sake ; the apostle telleth us of comfort in love , phillip . 2. 1. that is in the love one of another , but the consolations in the love of christ are far exceeding ; there are no such sweet motions of heart , as those of the strong and fervent outgoings of it in its love to christ , especially when christ doth draw near and manifest his love unto the soul. christ , doth rejoice in his love unto his disciples , and they may rejoice in their love to him , and this joy in the love of christ is a full joy : iohn 15. 11. these things have i spoken unto you that my joy may remain in you , and that your joy may be full : in the former verse christ speaketh of his love to them , and here of his joy in them they were the objects of his joy as they were the objects of his love , and according to the measure and strength of their love to christ , so is the fulness of their joy in christ. cant. 4. 9. thou hast ravished my heart , my sister my spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck : they are the words of christ the beloved , unto his spouse the church , expressing the ravishing delight which he found in her looks of faith , or glances of love , and the chain of graces which she was adorned withall . how then may your hearts be ravished with unspeakable delight in looking upon christs most amiable face , and in the fervent actings of your love unto him ? when a glance of his eye , a smile , a beam from his countenance doth enkindle a fire in the breast , and this fire of love to christ doth burn and flame ; o how sweet is this flame , beyond what tongue is able to express . 9 and lastly , consider the attainableness of this love to chr●●t . b●u●ts are not capable of this love to chri●t , but you are capable : as your minds are capable of knowing him , so your hearts are capable of loving him . others have attained this love who were as much without it , and as much averse unto it , as any of you may be . here you are capable , hereafter if you live and dye without it , you will be utterly uncapab●e . you have now the means of grace , and as of other graces , so of this grace of love to christ , in the diligent use of the means you may attain there unto . thus i have done with the motives to excite you unto the love of christ. sect . xv. the second thing propounded in the prosecution of the use of exhortation was to give directions , and the directions will be of two sorts . 1. how to attain this love to christ. 2. wherein to show this love to christ. first , how to attain this love to christ , and here i shall , 1. direct you how you may attain this love to christ in the truth of it , where you are wholly without it . 2. direct you how to attain much of this love to christ , where you have it but in a low degree and weak measure . the first directions then shall be , how you that are graceless , and christless , and wholly witho●t this love to christ , may at-this love to christ. 1. if you would attain this love unto jesus christ whom you have never seen , you must get a thorow pe●swasion that there is such a person a● jesus christ , and that he is such a person indeed , as the scriptures have revealed him to be . the reason why heathens and infidels are without love to christ is because they have never heard of him , and the reason why many nominal christians that have heard of christ are without love to him , is because they are not really perswaded that there is or ever was such a person as jesus christ in the world. if you would attain this love you must give firm assent to this truth ( which is the greatest of all , and the very pillar & foundation of the whole christian religion ) that christ really is , and that the history of him is no cunningly devised fable . if you have reason to beleive that there was such a a person as alexander the great , that there was such person as iulius caesar , both which lived before christs time ; you have more reason to believe that there was and is such a person as jesus christ : you have only prophane history for the former , but you have sacred history for the latter ; you have only the writings of men to testifie the one , but you have the word of god in the holy scripture to testifie the other . you have as much reason to beleive the history of the gospel as to beleive any other history , and you have more reason to believe the history of the gospel than to believe any other history . i shall suggest one reason amongst many that might be mentioned . the history of the gospel was written by unlearned fishermen , and it was beleived by as lea●ned men as any in the world , in and near the time of their writing , which belief some of them sealed with their blood , which they would never have done had they found any reason to suspect the truth of this history , which ( had there been any reason of suspition ) they might easily have found out in those times when such a grand fable as this ( had it been a fable ) could not possibly have gained credit ▪ amongst wise and inquisitive men ; especially when it would have been their greatest worldly interest , the preservation of their estates and lives , to have disbelieved and disowned it . if , beside the apostles , all the learned fathers ( whose works are extant amongst us , who lived near the apostles times , and some of whom ▪ suffered martyrdom for christ's sake ) did see reason to believe that there was such a person as christ , surely you have reason to believe , and no solid reason to discredit the report of him in the history of the gospel . and when you have attained a firm assent unto this , get a full perswasion that jesus christ is such a person as the scriptures do record and testifie him to be . be perswaded of his amiableness , his greatness , his holiness , his wisdom , his faithfulness , his fulness , his kindness , the relation he stands in to the father , his onely begotten and dearly beloved son ; the relation he standeth in to his people , especially in his offices of prophet , priest , and king , as i have set him forth in the motives to stirre up love ; acquaint your selves with the history of his birth so wonderf●ll , of his life so holy , of his works so powerfull , of his doctrine so heavenly , of his sufferings so great , of his death so painfull and yet so voluntary , of his resurrection , ascension , session and intercession at the right hand of god , so needfull for us , as you have this history upon record in the new testament : the assent to this in your minds , will be a preparative for the attaining of true love to jesus christ in your hearts . 2. if you would attain true love unto jesus christ , you must get conviction of sin , and a sense of your need of christ. the prevailing love and liking of sin is inconsistent with true love unto jesus christ ; such as love christ do hate sin , and such as love sin have an enmity against christ : whilest your hearts goe after your covetousness , or your voluptuousness , or are set upon any other wickednesse , your hearts cannot be set upon christ ; before you can love christ , your hearts must be taken off from sin . get therefore a conviction of sin as the greatest evil in the world . be perswaded what an evil thing and a bitter it is , to transgress gods law , and thereby to affront the highest majesty , the great king of glory . look into the word and law of god , and see what is there required , what is there forbidden , and then look back upon your lives , or look into the register of your consciences , that you may find out what your sins of omission and commission have been . take a view of your transgressions of the law , and of your disobedience also unto the gospel ; and as you are guilty before god , so labour for a clear sight and deep sense of your guilt , how you are under the curse for your disobedience , how you are liable to ruine and eternal destruction for your sins . look upon sin as the most mischievous thing in the world ; if there be any evil in any temporal calamities which ever did befall any of the children of men , yea if there be any evil in future miseries , in the extremity and eternity of hells plagues and punishments , be perswaded that there is far more evil in sin which is the cause of all . think how miserable you are whilest under the guilt and reigning power of sin , that the worm is not so vile , that the toad is not so full of deadly poyson , that the filth of the earth is not comparable unto the filth of your sins . think how base and disingenuous you have been , how monstrously ingrateful to your maker and benefactor , what traytors and rebels you have been to your supream king and soveraign . think what peril and danger continually you are in of death and hell , how weak the thred of life is which ties soul and body together , which may be suddenly cut when you are least aware , when you are most secure ; and then if you be found in a christless state , your souls will be conveyed immediately unto a place of remediless and eternal misery . be perswaded that you are undone irrecoverably , unless the lord iesus christ do help you , that you are lost for ever unless the lord jesus christ do save you , that you cannot escape the dreadful vengeance of god , but must be tormented most horri●ly and everlastingly , amongst the devils and the damned in hell , unless the lord jesus christ do deliver you from the wrath which is to come . the sight and sense of sin , your miserable condition thereby , and of your indispensable need of christ , will make way for your love of him . if any of you were in debt many thousand pounds unto a severe creditor , and had not one penny to discharge it , and you were threatned by him to be thrown into prison , where you must lie and ●ot and starve and die , without hopes of relief or release , except you could make payment of the debt : and if you should hear of such a rich man that were willing and did proffer to be your surety , and to pay all for you ; surely you would have an ●ndeared love to such a friend and benefactor : your sins are debts beyond the vastest summe of money that ever was ow'd or pay'd , and you are not able to pay one farthing , to give the least satisfaction unto god , unto whom you are indebted ; and god is severe , and strictly just , and without full satisfaction to his justice , he will throw you into a worse prison than the most nasty dolesom prison on earth , i mean into the prison of hell , where you must lie without the least relief , or any hopes of release : the lord jesus christ proffers to be your surety , to pay off all for you , and to give you a full discharge ; were you sensible what a debt sin is , and what a prison hell is , surely it would work your hearts unto an endeared love of such a friend and surety , who alone can keep you out of this dolesome dreadfull prison , into which without him you will certainly and may suddenly be thrown . if any of you were sick of a death-threatning distemper , and you had made use of many physicians , but none could do you good ; and if you should hear of one physician who could assuredly and would readily and freely cure your disease , and save your life ; surely you would thankfully make use of this physician , and his kindness would exceedingly engage your love : sin is the souls sickness , you are sick unto death , sin when it is finished will bring forth death , not only temporal but eternal ; it is the lord jesus christ onely that can cure you of this deadly sickness , that can remove your sin , and thereby deliver you from this death of deaths ; get a sense of the dangerous sickness of sin , and you will prize and use and love the lord jesus christ , who is the onely physician of value in this case . if any of you were guilty of murder , or theft , or high treason , or any other heinous breach of the law of the land , for which you were apprehended , arraigned , accused , and condemned to be hanged or burned , or to a more tormenting death than either ; and if you should hear of a prince at court that had begg'd the pardon of such crimes , for such malefactors , and had obtained , and he should send to you to signifie his willingness to do the like for you ; surely you would thankfully accept of such a proffer , and would love this prince as your life , who should thus preserve you from death : you are all guilty of high treason and rebellion against the king of heaven , in your breach of his law , and you are condemned by this law , not to be hanged for it , or beheaded , but to be burn'd for it , to be burn'd in the fire of hell , which is unquenchable ; the lord jesus christ is the prince of glory , a friend in the court of heaven , who hath procured a pardon for many such malefactors , and sendeth to you to signifie his willingness to procure your pardon , if you will make use of him ; surely , if you have a sense of your crime and danger , you will apply your selves unto christ to save you , and you will not withhold your love from such a one as should shew you such unparallel'd favour . 3. if you would attain true love unto christ , you must get an interest in christ , you must lay hold on christ by faith , that you may be united to him , and related to him ; it is faith that works love , to them that believe christ is precious , but by unbelievers he is sleighted , and cannot be beloved ; without union to christ you will have no affection to christ ; the foundation of love is layd in the relation to the beloved , and this union to and interest in christ , it is only by faith : if then you would embrace christ in the arms of your love , you must first lay hold on christ , and receive him by the hand of faith. whatever motives and attractives of love there be in jesus christ , they will be none to you without this interest and relation ; christ is a person most beautifull , most lovely a●d amiable , but he will not be so in your eyes , so long as you are without the eye of faith ; he is great and powerfull , but so much the worse for you , because without interest in him , his power is engaged against you : he is pure and holy , and whilest in your sins you are therefore the more odious in his sight ; he is wise and knoweth all things , therefore is privy to all your sins ; he is most true , and therefore will fulfill his threatnings against such as go on still in their trespasses ; he is full , but you without interest in his person have no share in his fulness ; he is kind , but it is to those that are related to him , but what is this to you that are unbelievers ? he is a shepheard to his sheep , but you are goats ; he is a captain to his souldiers , but you are enemies ; he is a teacher to his disciples , but you are the devils scholars ; he is a gracious soveragin , but it is to his subjects , you are rebells ; he is a priest to his people , having made satisfaction and doth make intercession for them ; but you trample his blood under his feet . he is a friend and benefactor to his people , but you are strangers ; he is a brother , and a husband to his people , but you stand in none of these relations ; he is a redeemer to his people but your are slaves and captives . the light which he gives is most sweet , but you are darkness ; the life which he imparts is most excellent , but you are dead in sins and trespasses ; he gives pardon of sin , but you are under guilt ; he gives peace of conscience , but your consciences are still wounded and ●eared ; he gives the joyes of the holy ghost , but you are in danger of eternal woes ; the robes of his righteousness are most rich , but you are naked ; the riches of his grace are inestimable , but you are still poor ; the dignity of being made the sons of god is most admirable , but you are children of the devil ; he gives accesse unto god in prayer , but you are still at a distance ; he gives a title to the kingdom of heaven , but if you continue in your present state , you will be shut at last out of the pallace which is above , and be thrust down into the prison of hell which is below . what then are all these motives to draw forth love to christ unto you , that have no interest in christ ? it is union and relation unto christ , and interest in him by faith , which puts life into these motives ▪ that they may indeed attract love ; o then be perswaded without further delay to endeavor after this interest in christ ; you must have it , or you are lost irrecoverably , you will be miserable eternally ; and you may attain this interest , others have attain'd it , as mean , and as vile as your selves ; and you are called unto christ , o be perswaded then to come unto christ , and joyn your selves by faith unto him , that you may have interest in christ and in all his benefits . if you ask me what this faith is that gives an interest in christ , what it is to believe ; i answer out of iohn 1. 12. that it is to receive christ. but to as many as received him to them gave he power to become the sons of god , even to them that believe in his name . be perswaded then to receive christ and accept of him upon the terms of the gospel . receive and take hold of christ by the hand of faith. and that you may do this , 1. you must let go your hold of sin , if your hugg sin in your bosom , if you harbour base lusts in your hearts , you cannot receive and give entertainment to christ there : you must thrust sin out , if you would let christ in . 2. you must let go your hold on the world ; i don't say you must let it go out of your hands , and throw away the estates which god hath given , except it be to part with some proportion in a way of mercy and charity , and except you be called to leave all rather than to forgo christ or any of his truths ; but you must let the world go out of your hearts , the world must not sit upon the throne of your hearts , that seat must be reserved for christ , cheif love and inordinate love to the world and things in the world must be taken off . 3. you must let go hold of self ; your own righteousness and all self-confidences must be parted with , you must be humbled and emptied of your selves , if you would be prepared for the receiving of jesus christ , and receiving of that fulness which there is in him . and then , 1. receive jesus christ as your high-priest to reconcile you unto god , trusting alone in his merits and mediation , 2. receive jesus christ as your prophet to instruct and lead you in all truth by his word and spirit . 3. receive jesus christ as your soveraign lord and king to rule . you . 4. receive jesus christ as your captain to tread down your spiritual enemies under your feet . 5. receive jesus christ in all his relations of shepherd , friend , brother , and especially in the relation of an husband , and joyn your selves to him , and make over your selves to him , dedicating and devoting your selves to him , and giving up your selves to be guided , guarded , provided for , and governed by him . this is to receive christ , and this is to believe , this gives union and relation , and interest in the lord jesus , and if you do thus joyn your selves to christ by faith ; you will quickly feel love to christ to spring forth , to work and act , and that vigorously ; and to bring forth such fruit in the life as shall evidently shew , that love to christ is rooted in the heart . 4. if you would attain truth of love to jesus christ , be diligent in the use of all those means which god hath appointed for the working of it , i shall instance only in two means . 1. be diligent in hearing the word preached ; as faith cometh by hearing , so love to christ is wrought by the same means , hear and your souls shall live , saith the prophet , isa. 55. 3. and i may say , hear that your hearts may love , that where the eye cannot , the ears may affect the heart with love to the lord jesus . whilst lydia was hearing paul preach , her heart was opened , act. 16. 14. and whilst you are hearing ministers preach of christ , your hearts may be opened to receive him , and to embrace him in the arms of your dearest love , see act. 11. 15. as i began to speak the holy ghost fell on them , as on us at the beginning ; whilst peter was preaching and the gentiles were hearing , the holy ghost was sent down from heaven and fell upon upon ; and so whilst you are hearing the word , god may give forth of his spirit to work this grace of love to jesus christ in your hearts . 2. be diligent and earnest in prayer unto god for this love , confess and bewail before him your want of this love , tell him you deserve a double anathema , because you do not love christ ▪ and withall tell him you cannot of your selves love him , that you can as easily lift a mountain to heaven , as lift up your hearts unto christ ; but desire that he would draw up your love to christ by his spirit . beg of him that he would put out the fire of lust , and all inordinate creature-love , and that be would enkindle a fire of love in you to this most lovely jesus , which no corruption in your hearts may be able extinguish . and in your prayers present your hearts to the lord jesus , offer them up freely to him , and desire that he would accept of them , that he would take hold of them , and take possession of them and erect his throne in them , and an everlasting habitation for himself . section . xvi . having given directions how you may attain the truth of love to christ where you are without it , i come now to give directions how you may attain much of this love to christ , where you have it but in a low degree and weak measure . would you attain much love to christ ? 1. be much in contemplation of christ ; consider often what motives there are of love in him , presse them upon your spirits and labour to awaken and rouze up your hearts unto the vigorous exercise of this love . spend time in secret retirement , and there think , and think again , of the superlative excellencies and perfections which are in christ's person , how wonderfull and matchless his love is , what heigths in it that cannot be reached , what depths in it that cannot be fathomed , what other dimensions which cannot be comprehended : meditate often of his benefits , how incomparable his love-tokens be : and whilst you you are musing , you may feel the fire burning ; whilst you are looking you may feel your hearts leaping ; whilst you are taking a view of him , ere you are aware , your hearts like the chariots of aminadab , may run to him : o the ravishments of love ! the transports of soul ! which some believers have found in their retired thoughts and views of christ. get often into the mount of divine contemplation , and there look upwards unto heaven , and think with your selves . yonder , yonder above the shining sun is the more glorious son of righteousness ; there at the right hand of the throne of god , is my beloved iesus the son of god seated , and though he be so high above me both in place and dignity , yet he thinketh upon me , and pleadeth for me , and many a gift hath he thence & sent by his spirit conveyed unto me , and i can ask nothing of the father in his name , but , if it be really for my good , i have it by his means . o dear iesus , how lovely art thou in thy self , the darling of heaven ! the delight of the father ! the admiration of angels ! o what brightness of glory , what shining lustre art thou arrayed with ! thou art clothed with most excellent majesty and honour ! thou art girded with infinite might and power ! the beauty of thy face is most wonderfull ! the smiles of thy countenance are most sweet and delightful ! and doth this lovely fair one , this fairest of ten thousand , this most excellent and alltogether lovely person bear a particular love to me ? to such a vile worm as me ? to such a dead dog as me ? to such an undeserving , ill-deserving , hell-deserving sinner as me ? o what marvellous kindness is this ! what infi●i●e riches of free grace ! doth he know me by name ? hath he given himself for me ? and given himself to me ? and shall not i give him my heart ? am i written in his book● redeemed with his blood , clothed with his righteousness , beautified with his image ? hath he put the dignity of a child of god upon me , and prepared a place in the fathers house for me ? o wonderful ! o admirable ! what shall i render ? what returns shall i make ? had i a thousand tongues , should i not employ them all in speaking his praise ? had i a thousand hearts should i not present them all as too mean to thank-offering unto him . and yet am i slow , slow of heart to love this dear and sweet iesus ? awake o my soul ! awake from thy dulness and stupidity ? shake off thy sleep which glues thine eye-lids so close together , shake out the dust of the earth which hath got into thine eyes and keeps thee from the view of thy beloved . arise o my soul ! and lift up thy self , unfetter thy feet , un●log thy self , take the wing and mount up above the sky and visible heavens , even to the place where the lovely and dear iesus is . take thy leave of the world , and all things therein . bid farewel to the flattering honours , the deceitful riches , the glozing pleasures , that are here below : bid adieu to them , and leave them to those that place their chiefest happiness in them : if earth hath thy body for a while , yet let it have thy heart and chiefest affections no more ; come o my soul ascend and soar alo●t unto the heaven of heavens , the way unto the holy of holies is accessible , the vail is rent , the fore-runner is entred , and thou mayest have entrance too with thy thoughts , and desires , and loves , and hopes and ioyes ; there thou mayst see and veiw , and admire , and embrace thy dearest lord ; there thy hea●t may find a fit object for it's love , even thy dearest lord iesus , who wil not reject & despise thee , but give kind entertainment unto thy love , and withall give the fullest & sweetest returns ; there thy heart may find a room to dispose of it self , and not only a lodging like that of a wayfaring man for a night , but an habitation wherein to dwell and to take up it's eternal abode ; let thy heart be thy fore-runner , that when thy body drops off from thee thou mayst know where to betake thy se●f and find ready entertainment there where thy heart hath been long before . why dost thou hang downwards o my soul ? why dost thou bend so much to the earth and earthly things ? what is there here below that is not beneath thee , and altogether unworthy of thy love ? how empty , and vain , and thorny are these things ? don 't wast thy time , weary thy self for very vanity , don't prick and wound thy self with these things any more . what aileth thee o my soul , that thou art so backward to the love of christ ? is it because thou canst not see christ with the eyes of thy body ? thou shalt see him with those eyes hereafter , when he comes in his glory , & thy body is raised and repaired , and sitted to bear such a sight ; thou can'st not see the wind , but thou hearest it's noise , and feelest it's blasts ; and dost thou not hear christ's voice in his word ? dost thou not feel the breathings of his spirit in his ordinances . thou art invisible thy self o my soul , and art thou so drenched in flesh , that visible objects shall have more power to draw down thy heart , than this most glorious object ( though now invisible ) shall have power to draw up thy heart ? dost thou question and doubt of his love to thee ? and doth this damp and discourage thy affection ? whose image is this which is engraven upon thee ? is it not the image of christ ? what writing is that upon thy heart ? is it not gods law written by christs spirit ? whose deckings and adornings hast thou got about thee ? what beauty is this which is put upon thee ? is it not christs comeliness ? where hadst thou those bracelets , that ring , those iewels , that chain of graces ? are they not christ's love-tokens which he hath given thee ? and yet wilt thou doubt of his love ? if thou feelest corruption strong , yet dost thou not perceive some grace ? although it be weak ? hast thou not some love to christ , although it be low ? are not thy desires chiefly after him , which evidence that thy chief love is to him ? and is it so with any but such whom christ doth love ? doth not christ love first ? and yet wilt thou question his love ? banish then thy fears , silence thy doubts o my soul , rouze up thy self and climb ●p by the iacobs ladder which is let down to thee from heaven , and settle thy love upon iesus christ and those things which are above , where christ sits at the right hand of god. such retired contemplations of christ , and soliloquies and pleadings with your own souls when alone by your selves , will tend exceedingly to the promotion of your love unto christ. 2. would you have much love to christ ? be much in reading and studying the scriptures . the scriptures are a glasse in which christ may be seen , he cannot be seen face to face in this world , this is the happiness of the triumphant church in heaven , not of the militant church upon the earth ; what may here be discerned of christ , it is in the glass of the scriptures and gospel-ordinances : this is that glass spoken of , 2 cor. 3. 18. we all with open face beholding as ●n a glass the glory of the lord , are changed into the same image from glory to glory . christ is the glory of the lord , the brightness of his fathers glory ? would you have much love to him , be often looking , veiwing and beholding of him in the glass of the scriptures , by much beholding of him , you may be transformed more and more into the likeness of his holiness , and into the likeness of his love , which is glory begun . the scriptures have the image of christ engraven upon them ; the image of the father is upon the son , and the image of the son is upon the scriptures ; there you may see the picture of christ , the beauty of christ , at least some lineaments are there drawn by the hand of god , although not fully and to the life , i mean such you will see in him when you come to behold him face to face in heaven ; yet his beauty is drawn in such proportions and with such shadows as you are now capable of beholding . would you have much love unto christ whom you have never seen ? look much upon his picture and image in the scriptures . the scriptures are christs love letters . in the second and third chapters of revelations , christ doth send seven epistles to the seven asian churches ; there are many epistles and love-letters as it were in the scriptures , especially in the new testament , wherein christ doth give most kind expressions of most endeared love unto his people . read much and study christ's love letters , especially those parts of the scriptures wherein christ doth express most of his kindness and love . see how kindly christ doth express himself , ioh. 14. v. 1 , 2 , 3 , 13 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 27. chap. 1● . v. 9. 13 , 14 , 15 , 16. chap. 16. v. 7. 22 , 24 , 26 , 27. 33. chap. 17. v. 9 , 10 , 11 , 15 , 20 , 21 , 22 , 23 , 24. chap. 20. v. 17. read often and consider such places . let the word of christ dwell richly in you , and his will feed and maintain your love to christ , this is a means to have christ dwell in your hearts , not onely by faith , but also by most endeared love. 3. would you have much love to christ ? be much in prayer unto god for this love. eph. 6. 23. peace be unto the brethren and love with faith from god the father . not onely peace is from god , who is called the god of peace , and faith from god , who works it by his almighty power ; but alos love is from god , who is the god of love ; he circumciseth the heart to love himself , and to love his son. this love of christ is a grace of the spirit , which god doth freely give and powerfully work , the beginnings of it , the increase of it , all the measures and degrees of it are from him ; if you would attain high measures of love to christ , you must apply your selves unto god in prayter , and therein diligently seek to him for it . if you would have much love to christ in your hearts , you must be often at the throne of grace upon your knees ; and there humbly acknowledge , if not the want , yet the weakness of your love to christ , bewail your sins which do damp your affections , and earnestly request that he would work your hearts unto a strong love ; be importunate in prayer for this , follow god day by day with the same requests , plead with him for it , fill your mouths with arguments , and fill your arguments with faith and ●ervent desires . tell him , whatever lovelinesse and love there be in christ , whatever attractives to draw forth your love , yet of your selves you are utterly unable to put forth the least motion of true affection unto christ. tell him , that this love to christ , though it be your duty , yet it is his gift , that you ought to act it , but this you cannot do , unless he works it . tell him how easily he can enkindle this fire of love to christ in your bosoms , and blow it up into a flame . tell him , he hath bid you to ask and you shall have , and whatever you ask according to his will he heareth , and that it is his will you should love christ not onely truely but also strongly . tell him , you desire much love to christ , and that these desires do come from himself , and therefore earnestly desire the fulfilling of them . tell him , if you do not love christ much , you shall be apt to over-love the creature , which will be displeasing to him , therefore request that you may have such a love to christ as may overpower all other love , and keep your hearts from all inordinacy of affections to any thing beneath and besides the lord jesus christ. plead how much it will be for his glory , that you should have much love unto christ , that hereby you shall be enabled to honour him the more in the world . plead how much it will be for your good ; tell him , if you asked corn and wine and oyl ; if you asked wealth and honours , and creature-delights in abundance , they might be a snare to you , and for your hurt ; but a strong love to christ is needfull and usefull , and be sure will be for your good ; urge his promise of circumcising the heart to love him , and plead his faithfulness ; and if you be thus importunate in prayer for much love to christ , and will not be denyed , you shall not be denyed . 4. would you have much love to christ , get much faith. faith worketh love both to the father and to the son ; according to the measure of your faith , so will the measure of your love be : such as are without any faith , are without any love ; such as have but a ●eeble faith , have but a weak love ; and such as have the strongest faith , have the strongest love . the strongest faith giveth the clearest discovery of christs infinite excellencies and perfections ; it is not the eye of sense which doth discern christ , neither is it the eye of reason which doth discern him ; whatever discoveries we have of christ , it is by revelation , and this is discernable onely by faith. faith is the evidence of things not seen , and the unseen christ is evident by faith to be the most excellent person , and the most sutable object of love , and the more evident the object of love is , the stronger will the love be . moreover , faith is not onely the eye of the soul to discern christ , but also the hand of the soul , not onely to take hold on him , but also to receive from him of his fulness grace for grace , and by consequence more of this grace of love to him . our communion with christ is by faith ; the more intimate acquaintance and fellowship we have with those whom we love , the more endeared will be our love ; the strongest faith brings us unto the greatest intimacy , fellowship and familiarity with christ , and therefore it is a means of the strongest love. endeavour then to get a strong faith , and to live daily in the powerfull exercise thereof ; the more you live by faith , the more you will dwell in the love of christ. 5. would you have much love unto christ ? labour for much of the spirit ; labour for much of the light of the spirit ; there must be not onely the glass of the scriptures , and the eye of faith , but also the light of the spirit , that you may have a clear discerning of this lovely lord jesus ; labour for much of the operation of the spirit ; the spirit is like wind to blow up the sparks of love in your hearts into a flame . labour for the inhabitation of the spirit , and that the promise may be made good to you which christ giveth to his disciples . ioh. 14. 16 , 17. and i will pray the father , and he shall give you another comforter , that he may abide with you for ever ; even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you . 6. would you have much love unto christ ? labour for clear evidences of his love unto you ; the apprehensions of christ's loveliness may excite to some love , but the full well grounded perswasions of christs love to you , will above all heighten your love to christ. doubts of christ's love do cause fears , and fears do contract the heart , and therefore are opposite to love , which is the expansion and enlargement of the heart ; perfect love casteth out fear , the more love , the less fear , and the more doubts and fears the less love . such as doubt much of christs love to them , they may love christ truely , but they cannot love christ strongly . you will love a less lovely person that loves you , more than a more lovely person that hates you ; the love of the person beloved is a most amiable qualification and strong attractive , yea one of the greatest incentives and inducements unto love . get then a perswasion of the infinite love to you of this infinitely lovely person , that you may be able to say with paul , gal. 2. 20. who loved me , and gave himself for me . look diligently into the word of god , and find out the characters there of those that are beloved by christ ; and then look narrowly into your selves , and see whether your face will not answer that face in the looking glass of the scriptures ; see whether you cannot find the lineaments of the new man within you , whether you have not experienced a gracious change ; is there not light where there was darkness ? is there not life where there was death ? is there not love where there was hatred ? is there not the law of god written , where the law of sin did command all ? is not the biass of your wills and hearts god-ward , and christ-ward , and heaven-ward ? which heretofore was onely sin-ward and earth-ward and hell-ward ? pray earnestly unto god , that he would give you a full assurance , that if you are indeed effectually called , if you are indeed united and related unto jesus christ , you may know it , and no longer doubt thereof . in a word , seek diligently after the manifestations of christ's love in all the wayes of his ordinances ; rest not in the out-side of ordinances , but seek after christ in ordinances , follow him from sabbath to sabbath , from ordinance to ordinance , and always be looking for him , and looking towards him , till he turn about and look upon you , and give you a gracious smile ; seek and wait for that manifestation of himself which he hath promised to hem that love him , ioh. 14. 21. wait for his mission of the holy ghost from heaven , 1 pet. 1. 12. to shed abroad the sense of his love into your hearts , rom. 5. 5. and if you did know assuredly and had a sense hereof given unto you by the spirit of christ , o the joyes which then you would have in him ! o the love which then you would have to him ! as your joyes would be unspeakable , so your love would be unspeakable too ; such a warmth of heart and burning of love to christ you would feel within you , as is beyond the rhetorick of the tongue to set forth . 7. would you have much love to christ ? get much hatred of sin , and accordingly watch and pray , and strive and fight against sin , as the worst of evils , as that which doth so much displease your lord. bewail sins of daily incursion , and labour that your sins of infirmity may be less every day than other ; take heed of sins of sudden surprize , but chiefly of designed sins , and that you comply not with any temptations unto grosser miscarriages , which like water cast upon the fire of your love to christ , will put out the flame , and leave onely a few unperceivable sparks in the corner of your hearts . suffer not sinne to have any room in your hearts , or if it will abide and you cannot thrust it quite out , let it not have a quiet habitation within you ; disturb sin as much as you can , wage war every day with your remaining lusts , let no day pass over your heads without giving some blows , some thrusts and wounds to sin. st●eighten the room of sin in your hearts as much as may be ; the more room sin hath in your hearts , the less room christ will have there . particularly , take heed of inordinate love to the world , and the things in the world , the prevalency of which love will damp your love to christ ; by how much more the world gets of your love , by so much the less christ will have of it . a subordinate love you may have to persons and things in the world , but let no person or thing have your chief love but only christ ; love nothing for it self with an abstracted love , but love all inferiour things with inferiour love , love all under the lord , and in the lord , and for the lord's sake ; get all inordinate affections to the world crucified by the cross of christ. you must have dying affections to perishing things , if you would have a living and active love to the ever-living jesus . 8. would you have much love unto christ ? associate your selves most with those that have most love unto christ ; you may fetch light from their light , & you may fetch warmth from their fire ; dead coals are enkindled by the living , and your dead hearts may be enkindled with love to christ by the warm discourse of those that have warm hearts . be ready to speak of christ and for christ in any company as you have sit opportunity , and diligently watch for an occasion ; shut your ears against and reprove profane & ●ilthy communication ; divert that which is vain and frothy , and be ready to begin and promote that which is serious & savoury , that which is gracious and may tend to your own and others edification : study the art , and practise it , of provoking all whom you converse withall , not unto strife and contention , but unto this love and affection unto the lord jesus christ , and whilest you are endeavouring to warm others with this love , you may be warmed your selves . 9. and lastly , would you have much love unto christ ? be much in the exercise of this love , hereby it is encreased and heightned ; use legs and have legs ; and if you act this love frequently , it will hereby get strength and activity ; every day endeavour to put forth some vigorous acts of love unto jesus christ. in your ordinary callings and secular business and employment , you may send up some looks of love unto jesus christ in your ejaculations . but especially in the duties of gods immediate worship , labour that your love may flow out unto christ most vigorously . in your daily secret devotion and family-worship , let love to christ draw forth tears from your eyes , at least cause grief and sorrow in your hearts , in the acknowledgement of your sins , whereby he hath been dishonoured and displeased . let love to christ draw forth earnest desires after christ , and those communications , manifestations , and consolations which he doth give to none but such as are his ; let love to christ put requests into your mouths , arguments into your requests , and fervour into your arguments in your pleadings with him at the throne of grace for further supplyes of his grace , and that you may be brought into more intimacy of acquaintance with him . every day you should express your love to christ , especially on the lords day , when almost the whole day is to be spent in publick and private exercises of religious worship , in all your love to christ should be in exercise ; in your attendances upon him in ordinances you most bring not only your bodies before him , but present your hearts unto him ; this you should be carefull to do in publick prayer and hearing of the word , preaching and singing psalms ; often should you endeavour in every ordinance to lift up your hearts unto the lord ; but above all when you approach the lords table , all your graces should there and then be in exercise , especially this grace of love to jesus christ , your eye there should affect your heart , when you see the representations of your crucified lord , and think what manner of love he did bear to you , that he should submit himself unto such a death for you , how should this affect your hearts ! and if ever , then your love to christ should shew it self , and act with the greatest vigour and strength . sect . xvii . having given directions how to attain love to christ in the truth and in the strength of it , i come now to the last sort of directions wherein you should shew your love to jesus christ. more generally shew your love to christ in your obedience unto christ , ioh. 14. 15. if ye love me , keep my commandements . be faithfull in the performance of all known du●ies which christ doth command , and be carefull in the forbearance of all known sins which christ doth forbid ; let your great care be to please christ , whoever is displeased ; and your great fear be of offending christ , whoever be offended with your strictness . shew your love , 1. in the sincerity of your obedience , 2. in the willingness of your obedience , 3. in the vniversality of your obedience , 4. in the constancy of your obedience . 1. shew your love to christ , in the sincerity of your obedience . hypocrites will do some things which christ commandeth , but it is from carnal motives and with carnal designs ; but let love to christ be the motive , and the honour of christ the end of your obedience ; obey christ because you love him , and with a design to please him ; what you do , do heartily unto the lord , and above all things desire and endeavour that what you doe may find acceptation with him . 2 cor. 5. 9. wherefore we labour , that whether present or absent we may be accepted of him . 2. shew your love to christ in the willingness . of your obedience ; some will obey christ , but it is with great backwardness they will perform duties , but they are burdensome , a weariness , and toilsome , and the commandements of christ are grievous unto them ; they are scarce ready unto any duty , but when they are scourg'd unto it by the rods of affliction , or spurr'd and prickt forward by the goads of conscience ; o the listlesness and indisposition in the most , unto the most spiritual part of the service of christ ! which is an evident proof of the defect of love , either in the truth of it , or at least in the measure and degree of it . let your love shew it self in the willingness of your obedience , serve the lord with a willing and ready mind , with alacrity and chearfulness of spirit , looking upon the service of christ as your honour , and esteeming every duty to be your priviledge : if you have any constraints unto obedience , let them be the constraints of love ; as 2 cor. 5. 14. if you be forced to obey christ , let there be no violence but the violence if love ; if you be drag'd to duty , let it oe with no other cords than the cords of bove ; let love be the spur and goad to prick you forward , that you may not onely walk but run in the wayes of christs commandements with an enlarged heart . 3. shew your love to christ in the vniversality of your obedience . hypocrites wi●l perform some duties which are for their turn , and will serve their carnal designs ; other duties they omit and totally neglect ; let your love to christ discover it self in your respect to all his commandments ; though you cannot here attain perfection of obedience , yet l●t your obedience be universal ; obey christ not only in open duties , which men are witnesses of , but also in secret duties , and spiritual duties , which depend upon the exercise of the mind , such as meditation , contemplation , self-search , and ejaculation , as also in the spiritual part of all duties , which no eye can be witness unto but the eye of god ; and hereby you may be distinguished from all hypocrites in the world . 4. shew your love to christ in the constancy of your obedience . gal. 5. 7. ye did run well , who did hinder you , that ye should not obey the truth ? some hypocrites are zealous professors for a while , and at first setting out seem to outstrip many that are sincere , but they soon tire , and are weary not onely in well-doing but of it ; they quickly s●umble and fall , and not onely fall down , but fall off ; not only fall back , but fall away , and turn fearfull apostates . shew your love to christ not onely in setting out well , but in continuing your christian course well unto the end of the course of your lives ; begin well , and patiently continue in well-doing : persevere in your obedience ; be not weary in well-doing , knowing that in due time ye shall reap if ye faint not , gal. 6. 9. and if you be faithfull unto death , christ hath promised to give you the crown of life , rev. 2. 10. more particularly , shew your love to christ , 1. in your learning , keeping , asserting and maintaining of christ's truths . 2. in your publick spiritedness and zeal for christs honour and interest . 3. in your vigorous resistance and opposition of christs enemies . 4. in your following of christ's example . 5. in your readiness to take up and patiently to bear christs cross . 6. in your desires after christs presence here , a longing for christ's second appearance at the last day . 1. shew your love to christ in your learning , keeping , asserting and maintaining christ's truths . 1. learn christ's truths , acquaint your selves by diligent reading of the scriptures , and other books that may be a help hereunto , with all fundamental truths of the christian religion in the first place , and so go on and proceed further to learn those truths which are superstructory ; and whatever truths you find a foundation for in the scriptures which are the word of truth , receive them , not only in the light of them , but also in the love of them ; if the branches of truths be in your heads , and the leaves of them in your profession , and the fruit of them in your actions , let the root of them be in your hearts . 2. having learned the truths of christ as they are in jesus , let them not hang loose in your understandings but get them fastened and fixed , and close girt about the loins of your mindes ; hold the truths of christ fast , prize them above all jewels , don't part with them upon any terms , let all go , estate , liberty and life it self , rather than any of this rich treasure which christ hath entrusted you withal . 3. assert the truths of christ ; be not ashamed or afraid to own any truths of christ in the most adulterous & gainsaying generation , profess your belief of christ and of the truths of christ , endeavour that the light of these truths may shine abroad , and cast forth such bright beams in the dark world where you live , that others may be brought hereby unto the knowledge of the truth . 4. endeavour to maintain christ's truths , earnestly contend for the doctrine of faith once delivered to the saints , endeavour to convince gainsayers , and to defend christ's truths against those corrupt and erroneous opinions and doctrins , which like leaven is very apt to spread and infect the mindes of men . 2. shew your love to christ in your publick spiritedness , and zeal for christ's honour and interest : let your affections be publick not private , narrow , contracted and centring in self ; let your love be a publick and general love , love not only relations , but love all christ's disciples , though of different perswasions and interests , because of the image of christ , & love not only your friends that love you , but also your enemies that hate you , because of the command of christ. let your desires be publick desires , desire the welfare of the univeral church , and of all gods people throughout the world , and accordingly pray for their peace and prosperity , and endeavour as you have opportunity to promote the publick good more than your own private advantage ; seek not your own things , but the things of jesus christ. let your griefs be publick griefs , grieve not only for your own sins , but also for the sins of others , whereby christ is dishonoured in the world ; grieve not only for your own afflictions , but also for the afflictions of ioseph , heb. 13 , 3. remember them that are in bonds , as bound with them , and them which suffer adversity , as being your selvs also in the body . you are in the same mystical body with all christ's afflicted members , and when some members suffer , the rest should suffer too , by way of sympathy . bleeding in their wounds and grieving in their sorrows , be ready also to relieve any , especially christ's disciples when they are in distresse and want according to your capacity and as you have opportunity . employ all your talents for your masters glory , and endeavour to promote the interest of the lord jesus unto the utmost of your abilities . 1. in reference to those which are without . if you are called your selves , labour to call others unto christ , as andrew called peter , phillip called nathaniel unto the messias , iohn 1. 40 , 41. 44 , 45. if you have found the messias , or rather have been found of him , let your love to christ , and love to souls prompt you , to endeavour the conversion of others that are your relations , your friends and acquaintances . put your unconverted friends in mind of their miserable estates whilst under the guilt and reigning power of sin , whil'st slaves to the devil and their own lusts ; mind them of death and the fearful consequences thereof to all unpardoned sinners ; tell them of christ that he is the only saviour and redeemer of mankind . how able and willing he is to save them , if they seek after him and apply themselves unto him ; tell them that not long since you were in the same estate with themselves , living in the practice of the same sins and going on in the same way to destruction ; and that the lord hath shewed mercy unto you in your conversion , and bringing you into a state of salvation : tell them that there is mercy also for them if they look after it , that gods grace is most free , his mercy most plentiful , that christ is most gracious and casteth out none that come unto him : tell them of the amiablenesse of christ's person , of the surpassing love which he hath shewn to fallen mankind in his dying for them ; and that though he were dead , yet he is alive and lives for evermore to intercede for all them that make choice of him , & make use of him for their advocate . therefore perswade them that they would break off their sins by repentance , which otherwise will be the ruine both of their bodies and of their souls in hell , and without delay that they would come unto christ and accept of him upon gospel-terms . if any of you cannot manage these arguments well your selves perswade them , if you can , to hear such ministers and sermons , as through gods blessing have been effectual for your conversion , and thus you may be instrumental to augment the kingdom of christ , which is one of the best ways of expressing your love unto christ. 2. in reference to them which are within ; labour to promote the interest of christ amongst them that are truly gracious , by vigorous endeavors to strengthen and establish them , to quicken and encourage them in the wayes of the lord : communicate the experiences which you have had , as you see there is real need , and it may tend not so much to your praise as your masters honour . labour in your places to be both shineing and burning lights ; be forward to every good word and work . look upon your selves as the devoted servants of christ , and that you are not your own , and therefore lay out your selves to the utmost for him , and give all diligence to glorifie him with your bodies and spirits , with your estates and interests , with your gifts and talents , all which are his , and ought to be at his devotion . 3. shew your love to christ in your vigorous resistance and opposition of christ's enemies . there are three grand enemies of christ which you are by your baptisme engaged to fight against , namely the devil , the flesh , and the world which war both against christ , and against your souls . this trinity of adversaries agree in one , and combine together against his anointed , doing their utmost endeavour to break his bands , to untye his cords , and to unhinge his government ; they would pluck the crown off of christ's head could they reach it , and the scepter out of his hand , they would devest christ if they could of all his power here on earth , and confine him to his territories in heaven ; but all their attempts in this kind have been and will be in vain , christ hath tryed the strength of these enemies ; and hath vanquished them , but still some life and power is left with them to war against the holy seed ; you are christs souldiers , listed under his banner , shew your fidelity and your love to your captain and general , in manfully maintaining the spiritual combat against his and your spiritual en●mies ; fight the good fight of faith , resist unto blood , don't yeild upon any account ; disdainfully turn away the eye and ear when these enemies would entice and allure you , and stoutly make resolute opposition against them , when they do most furiously assault you ; hearken to no suggestions of the devil , temptations of the world or motions of the flesh which would induce and draw you into ways of sin , or which would force and drive you out of the ways of christ ; resist and oppose , and labour to gain some victories over these adversaries every day , especially get conquest over the flesh , and the other two will be soon vanquished ; christ shewed his love to you in submitting himself to be crucifyed for you , do you shew your love to christ in crucifying your flesh with its affections and lusts for his sake , in your selfdenial and mortifying the deeds of the body , when you deny your carnal reason your carnal wisedome , your carnal will , your carnal affections , your carnal interest , all inordinacies of your sensual appetite for the sake of christ ; when you crush pride , envy , revenge , malice , inordidinate anger , inordinate love , inordinate desire , inordinate grief , lustfullness and all evil concupiscence for the sake and because of the command of christ , all these are acts and evidences of love to christ , and herein you should exercise your selves daily . 4. shew your love to christ in your following of his example , discover your affection unto him in your imitation of him , in writing after his copy , in treading in his steps , in walking as christ himself walked , when he was here upon the earth , shew your love to christ by labouring after likeness unto christ , that you may be like him both in your inward disposition and in your outward conversation : christ was lowly , be you humble and mean in your own esteem : christ was meek , be you gentle , easie to be intreated , and not easily provoked : christ loved god , let god be the object of your love : christ hated sin , let sin also be the object of your hatred : christ contemned the world , do you get crucifyed affections unto it . christ was compassionate to those that were in distresse , do you labour for the like bowels . christ used to worship publickly in the synagogues , to pray with his disciples , and to spend time also in secret prayer , do you give your attendance in the publick assemblies of gods people , worship god in your families , and be often upon your knees at the throne of grace in secret . christ's mind was a heavenly mind , let the same mind be in you as was in christ. christ's will was submissive to his fathers will , let the same will be in you as was in christ. christ's words were gracious and edifying ▪ let your speech be always with grace , s●oury and which may be for edification . christ's life was an active life , he was always doing good , and he was exactly holy in all his actions , be you active and diligent in the service of god in doing good to others , and be holy as christ was holy in all manner of conversation , thus should you shew your love to christ in following christs example , and in imitating of him in every thing wherein you are capable of such imitation . 5. shew your love to christ in your readiness to take up and patiently bear christ's cross : i don't say you should desire sufferings for christ , but sure i am that strong love to christ will not permit you to decline them ; don't go out of god●s way for them , neither go out of god's way from them , if you meet with the cross in the way of duty , don't either turn back , or start aside , but chearfully take it up , & when you have got it up , patiently bear it , and don 't throw it off , till god take it off ; when it is your duty to suffer for christ , look upon it also to be your priviledge and be glad of the opportunity , rejoycing that you have any thing to part withal for the sake of christ , if it be good name , or good estate , or good friends , if it be liberty or life it self ; such expressions of love are very honourable and very pleasing to your lord and master . 6. and lastly , shew your love to christ in your desires after christ's presence here , and in your longing for his second appearance at the last day . 1. desire christ's gracious presence here , and the manifestations thereof , that according to his promises he would come unto you , that he would draw near , and that you might feel that he is near ; desire that you might have clearer discoveries of christ , and more intimate communion and fellowship with christ ; above all company and fellowship , desire the company fellowship and acquaintance with christ , that you might walk with him and converse with him , and that there might be a dayly intercourse between christ and your souls , and that all distances between you , and strangeness might be removed ; let your love express it self in desires after christ when he is absent , and in delights when he is present ; rejoice in the lord exceedingly when he doth manifest himself unto you graciously , admire his beauty and delight in his smiles , admire his love and delight in the perswasions of his favour , let the actings of your love , and the workings of it , be such to your beloved dayly . 2. desire also and long for the second appearance of christ at the last day ; when he saith , surely i come quickly , do you say , amen , even so come lord iesus . look upon time as slow of heel and wing , that it runs no faster , that it flies no swifter ; look to the end of 〈◊〉 , and long for it , because then with these eyes you shall see him whom your 〈◊〉 loveth , because then you shall see christ come down from the throne of god with such brightness of majesty , and brightness of beauty , as will transport you with wonder and joy. say , when lord iesus wilt thou take to thy self thy great power , and cloath thy self with thy authority , and come down to judge the world ? when wilt thou open the everlasting gates of heaven which have been shut so long ? when wilt thou descend from heaven with a shout , with the sound of the great trumpet , and send thine angels to gather all thine elect from the four winds , that all who love thee may meet in one society ? when shall we put on our garments of immortality , and be caught up in the clouds to meet thee in the day of thy triumph ? when shall the day of our coronation come , and of our admission into the glorious mansions which thou hast prepared for us in the glorious pallace which is above ? when wilt thou shew us thy self , and give us to behold thee face to face ? when wilt thou shew us the father , and give us to behold him immediately without a glass ? when wilt thou shew us thy glory which thou had●●● with the father before the world was 〈◊〉 and give us not onely to see it , but also to share in it ? when wilt thou open the trea●sures of thy love , and receive us into the nearest , closest , and sweetest embracements thereof , and give us to drink of those rivers of pleasures which are with thee ? o hasten lord , hasten thy glorious appearance , that thou mayest be glorified before the whole world , and we be glorified with thee , that we may be then taken to live with thee , and reign with thee , and be made perfectly happy in the full and everlasting enjoyment of thee . thus i have done with these directions , the last thing in this use of exhortation . and what do you now say after all motives to excite and perswade you to the love of christ , and directions therein ? shall all be in vain ? what do you say , sinners ? shall christ have your hearts or no ? will you harbour base lusts in your hearts , that will damn you , and keep out the lord jesus christ who alone can save you ? shall i gain no hearts for christ by all may sermons which i have preached concerning the love of christ ? my lord and master hath sent me to woe you , to win your hearts for him ; may i speed or no ? shall my message be accepted , and jesus christ the most lovely person find entertainment with you ? if any person or thing in the world which you do most dearly love , do so well deserve your love , lock your ears still against all my words , and let them perish like an empty sound in the air ; lock your hearts against christ , who stands knocking at the door , and give an absolute and peremptory refusal to give him any room there ; but if in the whole world you cannot find out a suitable beloved besides christ , if there be nothing here below but is unworthy of your hearts , if all inferiour things whilest they have your chief love do debase you and defile you , and unless your hearts be taken off from them , will certainly ruine and destroy you everlastingly ; o then be perswaded without any further delay to open the everlasting doors of your hearts , to let christ into them , and set christ up in the highest seat of your affections ; o be perswaded to give christ your chief love , to give him your heart , and your whole heart ; with grief and hatred let go your hold of sin , and embrace the lord jesus christ in the arms of your dearest love. and then i would say to you as our saviour did to zacheus when he gave him entertainment in his house , this day is salvation come unto you . o happy day unto you ! o happy you that ever you were born , if this day christ should be heartily entertained by you ! this then would be the day of your conversion , in which the angels would rejoyce ; and though grief and trouble might invade you for a while because of your sin , yet this would make way for your spiritual joy ; weeping might endure for a night , but joy would come in the morning ; but o the joy which you will then have in the day of your coronation , when all tears shall be wiped away from your eyes , and when you shall have admission into the glorious presence of the lord , where there is fulness of joy and pleasures for evermore . and what do you say , believers ? you that have some love to christ , shall this doctrine , and these sermons which i have preached , be a means to raise and heighten your love ? your love hath been too much mixed , will you love christ more purely ? your love hath been very weak , will you love christ more strongly ? your love to christ hath been but a spark , shall it now break forth into a flame ? after such blowings , shall there be no burnings ? when you think of christs person so amiable , his love so incomparable , his benefits so ine●timable , shall not this fire your hearts ? and will you not now love him more dearly and ardently than ever ? will you be perswaded to get off your hearts from earth and earthly things , and get up your hearts to your lord which is in heaven , and to settle your love there upon him , so as never to withdraw it from him any more ? will you love the lord jesus much , whom you can never love too much ? will you now dwell in the love of christ , and be more frequent and ●ervent in the actings of it ? then o what comfort would you find in your love ! and what sweetness in the sense of christs love ! this would be the surest evidence that christ loveth you , because christ loveth first ; and how would this sweeten your passage through the valley of affliction , and through the valley of death . this would sweeten a bitter cup , and make a sweet cup more sweet . in life , the sense of christs love will be better than life ; but at death this will be the onely stay and support which you can have , nothing else can give any well-grounded comfort in a dying hour . death rageth and playeth the tyrant every where , shooteth his arrowes hither and thither , sometimes he smiteth those that are elder than your selves , and sometimes those that are younger ; sometimes those that are weaker than your selves , sometimes those that are stronger ; sometimes those that are better , sometimes those that are worse ; sometimes the righteous are smitten , sometimes the wicked ; sometimes the profane , and sometimes the professors ; that all might be awakened to prepare . and what is it that can give you comfort when you come to the sides of the pit ? you may have the love of your dear yoke-fellowes , weeping and mourning at your bed-side , children kindred and friends wringing their hands , and looking with a pitifull countenance upon you , grieving to part with you , but what comfort can all their love yield unto your departing spirits ? their love may disturb you , and make you the more unwilling to dye and leave them , because they are so unwilling to part with you . but the love of christ and sense thereof , will be a comfort indeed , because he is a friend whom you are not departing from , but going unto , and o the delight which then you may have , when friends look most sad , and death looks most grim , when the trembling joynts , the clammy sweats , the intermitting pulse , the falling jawes , the rat●ing throat , and other symptomes give notice of near approaching death ! then to think , i am now come not onely to the door of eternity , but also to the gate of my fathers house , where many saints are gone before me , and many angels are attending for me , and where my dearly beloved iesus is , and hath prepared for my reception and eternal habitation : here are friends about my ●●d-side , who ere long will convey 〈…〉 to the grave , to be fed upon by 〈…〉 are angels also by my bed-side 〈…〉 soul , that so soon as it is loosned 〈…〉 carkase , they may convey me 〈…〉 paradise : within a few 〈…〉 and i shall be with my dearest 〈…〉 faith will be swallowed up 〈…〉 hope in fruition , and my 〈…〉 to perfection . o the glorious 〈…〉 there and then will shine into every 〈…〉 of my mind ! o the love and ioy and ●●effable delight , when i come to see and enjoy and live for ever with my most dearly beloved ! this , this onely will make you willing to dye , and this sense of christ's love will effectually sweeten your passage through the dark entry of death . an appendix concerning christ's manifestation of himself unto them that love him . joh. xiv . latter part of vers . 21. — and he that loveth me , shall be loved of my father , and i will love him , and will manifest my self unto him . we read , luk. 4. 22. and all bare him witness , and wondred at the gracious words which proceeded out of his mouth . never did such gracious and sweet words drop from the lips of any man that ever lived , as those from the lips of christ when he was here upon the earth ; and of all christ's words , those which he spake to his disciples in his last sermon , before his last suffering , in the 14 , 15 , and 16 chapters of iohn , are superlatively sweet , and none more sweet in this sermon than the words of my text read unto you , and he that loveth me shall be loved of my father , and i will love him , and will manifest my self unto him . in the former part of the verse we have the character of one that doth truely love christ : he that hath my commandements and keepeth them , he it is that loveth me . in the latter part of the verse which is my text , we have the priviledge of one that doth truely love christ , and that is in three promises which christ doth make unto him : 1. he that loveth me shall be loved of my father . 2. and i will love him . 3. and will manifest my self unto him . it is the last of these promises which i shall speak unto by way of appendix unto my treatise of the love which true christians have and ought to have unto christ , and that is the promise of christs manifesting himself unto such as love him . and the doctrine is this . doct. that christ will manifest himself unto such as love him . in handli●g of this point i shall shew , 1. what it is for christ to manifest himself . 2. that christ will manifest himself to them that love him . 3. how christ doth manifest himself unto such . 4. when christ doth manifest himself unto such . 5. where christ doth manifest himself unto such as love him . 6. and lastly , make some application . section i. 1. what it is for christ to manifest himself ? 1. christ doth manifest himself when he maketh a clearer discoverie unto his disciples of the excellency of his person , when he doth further unveil himself , and le ts forth some beams and rays , with greater lustre and brightness , to discover more of the oriency and transcendency of his soul-ravishing beauty unto them , which they had but a dimme● sight and darker apprehensions of before ; and this is done when christ doth more fully impart of the spirit of wisdom and revelation unto them . upon this account the apostle did pray in the behalf of the believing ephesians , that the lord would give them the spirit of wisdom and revelation to enlighten their understandings in the knowledge of him , eph. 1. 16 , 17 , 18. they had the spirit before and some knowledge of christ before , but he prayes that god would give them fuller measures of the spirit , to make a clearer discovery of christ , that the eyes of their understandings might be more and more enlightened unto a more spiritual discerning of the surpassing beauty and excellency in christ's person , in the knowledge of whom the most enlightned christians are capable of further growth unto the end of their life , hence that exhortation of the apostle peter , 2 pet. 3. 18. but grow in grace and in the knowledge of our lord and saviour iesus christ. 2. christ doth manifest himself , when he maketh a deep impression , and giveth a sweet sense to his disciples of his presence ; christ is never really absent from such as love him , but he may seem to be so sometimes , they may apprehend him to be a far off , he may and often doth withdraw the sense of his presence ; cant. 5 , 6. i opened to my beloved , but my beloved had withdrawn himself and was gone . christ doth manifest himself , when he doth draw near to his people , and maketh them feel that he is near , giving them a sweet sense of his presence through the powerful breathings of his spirit upon them , whereby their hearts are quickned and enlarged , and drawn forth towards himself , and their graces excited unto powerful exercise . 3. and chiefly christ doth manifest himself , when he makes discovery of his love unto them that love him ; when he gives them to see not only the beauty of his face , but also the smiles of his face , when he gives them to behold the amiableness of his countenance , and withall lifts up upon them the light of his countenance , when he sheddeth abroad the sense of his love into their hearts , giving them a full perswasion of his special love unto them , and also a sweet sense thereof . thus christ doth sometime look kindly , and speak kindly unto his people , and this sweet language is not spoken to the ear of the body , but inwardly by his spirit to to their souls , when he saith to the soul , i am thy salvation and thy saviour , i have loved thee with an everlasting love , and my love is vnchangeable ; the mountains shall depart and the hills be removed , but my loving kindness shall never depart , and be removed from thee ; i have given my self for thee , and i have given my self unto thee , and i will never repent of this gift ; i have chosen thee for my self , called and joyned thee unto my self , and i will never repent of this choice , nor suffer thee to be disjoyned from me for ever ; i have thee upon my heart , and keep thee in my hand , and no powers of earth or hell shall be able to pluck thee thence ; i have given thee my grace , and i will shew thee my glory , and ere long i will appear in the world and receive thee to my self , that where i am there thou mayest be also . dry up then thy tears , clear up thy countenance , banish thy fears , droop no longer , dispond no more , but be of good chear , thy sins are forgiven thee , thy name is written in my book which none can blot out , thou hast a true love for me , and my father himself loveth thee , and i love thee with a most endeared love , and therefore do not question or doubt of my love any more . thus christ doth manifest himself and his love sometimes unto drooping disponding souls . section ii. 2. that christ will manifest himself unto them that love him , appears , in that his love doth engage him , and his word doth engage him hereunto . his love doth ●ngage him , the love of christ is like fire , that cannot conceal it self long , and no fire so strong , and hath such a vehement flame as the love of christ to his people . ioseph had a great love to his brethren notwithstanding all their unkindness , and although he concealed himself for a while , and spake roughly unto them , yet after they were sensible of their fault , and were filled with perplexing fears , he could conceal himself no longer from them , as in gen. 45. 1. then ioseph could not refrain himself before all that stood by him , he wept alou● , and said unto his brethren , i am ioseph , and ver . 4. ioseph said unto his brethren , come near me , i am ioseph your brother whom ye sold into egypt . so christ may conceal himself for a while from his people , whatever love he hath to them , and whatever they have to him ; some unkindnesses they have shewn may be the cause of this hiding , but when they are sensible of their fault , full of grief and perplexity for their offences , his love will not permit him to hid himself much longer ; his love will engage him to manifest and discover himself , and say , i am jesus your saviour , come near me my brethren , come near me , that you may have a clearer view of me , that ye may know me and know that i do love you . the word also of christ doth engage him manifest himself unto them that love him : it is christs promise here in the text , he that loveth me shall be loved of my father , and i will love him , and will manifest my self unto him . christs word is sure , true and faithfull is christs name ; the ordinances of the heaven may sooner fail , than christ fail of his word and promise . section iii. 3. how christ doth manifest himself unto them that love him . 1. christ doth here in this world manifest himself but in part and darkly . the soul is not now capable of the fullest and clearest manifestation of christs , this is a happiness reserved for the other world , 1. ioh. 3. 2. beloved now are we the sons of god , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him , for we shall see him as he is , ioh. 17. 24. father i will that they also whom thou hast given me be with me where i am , that they may behold my glory which thou hast given me . it is hereafter that christs disciples shall be perfectly like unto christ , and shall have a perfect manifestation of christ , that they shall see him as he is : it is hereafter that they shall behold his glory ; the lustre and brightness of christs glory is so great that should he now let forth the beams thereof upon them , it would dazle and amaze them , it would strike them blinde , yea it would strike them dead ; there is need , because of their weakness , that christ should keep a veil on his face , when he makes discovery of himself , they cannot now bear the full patefaction and manifestation of christ ; therefore christ doth discover himself but in part . as the queen of sheba saith concerning solomons wisdom and prosperity , 1. king. 10. 6 , 7. it was a true report that i heard in mine own land of thy acts , and thy wisdom ; howbeit i believed not the words , until i came and mine eyes had seen it ; and behold the one half was not told me , thy wisdom and prosperity exceedeth the fame thereof . it is not the one half which christs disciples do now hear or can discern of their masters excellencies . it hath not now entred into their hearts to conceive what beauties and glories and most admirable perfections there are hid in their beloved ; not only christ's love but also christ's loveliness doth pass their knowledge ; there are such dimensions of most wonderful glory in christ's person , as do infinitely transcend the capacity of the most elevated minds , fully to comprehend . christ doth manifest himself truly to them that love him , yet it is but partly , and that but a little part , it is but darkly by the beams of a more obscure light , 1 cor. 13. 9 , 10 , 11 , 12. for we know in part , and prophesie in part ; but when that which is perfect is come , then that which is in part shall be done away : when i was a child i spake as a child , i understood as a child , i thought as a child ; but when i became a man i put away childish things : for now we see thorow a glass darkly , but then face to face ; now i know in part , then i shall know as i am known . we ministers 〈…〉 part , we can tell you but a little of what there really is in christ , and both we and you know but in part ; our conceptions of christs excellencies and our expressions now are childish , hereafter there will be a perfect manifestation of christ , and then all imperfections of knowledge will be removed . now you may see christ , but it is through a glass darkly ; hereafter face to face : indeed it is said , 2 cor. 3. 18. we all with open face beholding as in a glass the glory of the lord are changed , &c. there is a comparative open discovery of christ now in gospel-times , over what there was under the law ; the veil of types and figures , which covered and in a great measure hid christ from the view , is now removed , our face is now open from that veil , but christs face is not fully open , there is glass still between our eye and christ's face ( the glass of ordinances which though it doth help us to see him , yet it keeps us from the clearest discovery of him ) we see but thorow a glass darkly ; our eyes now need this glass to help our weakness , and that we may see what we do see : there is a time coming when we shall be above the need and use of the ordinance-glasses , i mean when we shall see christ face to face , and know him in heaven as we are known by him . 2. christ doth now manifest himself gradually unto them that love him , christ doth not shew at once & altogether what he means to discover of himself and of his love , but he doth it by degrees , a little at one time , and a little at another time , a little in this ordinance , and a little in that ; now he lets down some comfortable beams of the light of his countenance into the soul , by and by clouds do arise and obscure this light , and darkness is upon the spirit : sometimes christ opens the curtain and looks upon the soul , gives gracious smiles , by and by the curtain is drawn , and his face is hid ; now he appears , and then he disappears ; he manifesteth himself at one time , withdraws himself at another time , and so leads his people on from one discovery of himself unto another , until he bringeth them at last unto the full discovery of himself in glory . 3. christ doth manifest himself most sweetly unto them that love him , especially after long absence . when the soul hath been seeking and cannot finde him , wandring in the wilderness under amazing fears , perplexing doubts , doleful despondencies , sinking and heart-overwhelming grief ; after a black night of deep desertion , oh how sweet is the day-spring from on high ! oh how comfortable are the bright beams of the morning light ! when he shineth upon their dark and despised and sorrowful spirits , giving them to know assuredly that they are the dearly beloved of his soul , that he hath not forgotten them , that he will not forsake them , that he hath a more tender love unto them than the mother to her sucking child ! oh the ravishments of spirit ! oh the transports of soul which do arise from hence ! o the songs which are then in their mouths . this is our beloved , we have waited for him ! this is our dear redeemer we have trusted in him ! tongue cannot express the delight , the joy and gladness of heart , which doth arise from the manifestation of christ's presence and love ; the joy of harvest , the joy of the bridegroom on the wedding day , the joy of victory and taking great spoils , spoils from an enemy , the joy of a poor man in finding great treasures ; and the greatest delight which ever was found in the sweetest sensual enjoyment is not worthy to be compared with the joys and exaltings of heart , in the manifestation of christ unto the soul. sect . iv. 4. when doth christ manifest himself unto them that love him ? 1. sometime christ doth quickly manifest himself , after a little seeking ; some young converts have early and soon disscoveries of christ and his love ; they are cast down for a little while , and christ soon comes unto them and lifts them up again ; weeping endures but for a night , and that a short summer night , and joy cometh early in the morning ; they have the spirit of bondage who awakeneth them to fear , by & by the spirit of adoption doth graciously visit them , and make discovery of their relation to the father , the love of their saviour , and sheddeth abroad the sense of his love into their hearts . 2. sometimes christ is long before he manifest himself ; it is long before some do seek christ , and it is long before such do find him : christ waites long to be gracious unto them , & christ doth often make them wait long before he manifesteth to them his loving kindnesses ; yea sometimes early seekers are not early finders ; christ makes some wait a long time to try their faith and patience , the●r love and obedience , and that he may prepare them for more than ordinary comforts and sweetness which he intendeth to give in the discovery of himself unto them . 3. sometimes christ doth suddenly manifest himself unto them that love him , cant. 6. 12. or ever i was aware my soul made me like the charets of aminadab , or ever they are aware they see the chariots of israel and the horsemen thereof , and the lord jesus doth come unto them in the chariots of salvation with such glory and lustre as doth transport and amaze them . some christians that truely love christ , have sought him in this ordinance , and have not found him , and they have sought christ in that ordinance , and have not found him ; they have been looking and waiting and hoping that at this time christ would discover himself , or at that time he would discover himself , and still he hath hid himself , still they have come off with disappointment ; this hath been their grief , this they have complained of before god , and they have been under fears lest they should never see him , never meet with him at all ; hereupon their spirits have been ready to fail and sink within them , and in discouragement they have been ready to say or think that all their labour would be in vain ; and yet they have resolved to seek him to their death , and though he should kill them , to put their trust in him : and behold on a sudden , when they have had the least expectation , and their hope hath been ready to give up the ghost , they have met with christ , and found him whom their soul loveth ; on a sudden the veil of the temple hath been rent , and they have seen their beloved in the holy of holies ; on a sudden the clouds have fled , their darkness hath passed away , and the light hath shined ; the north-wind of trouble hath ceased , and the sweet southern gales have blown upon them ; i mean they have been under such shinings and breathings of the spirit , that they have seen and felt the presence of christ ; and such a sweet sense of his love , as hath filled them with soul-revishing joy. 4. christ doth manifest himself seasonably unto them that love him . though he doth not alwayes manifest himself when they most desire , yet he doth manifest himself when they have most need , and then they have most need when they are most low , when they are most low in their spirits , most poor and mean in their own esteem , as well as most low in their condition through affliction and trouble ; humility and patience under affliction , doth make way for the experience of christ's manifestation ; christ doth many times reserve his cordials for the fainting sits , and the sweetest consolations in the discoveries of his love for the time of the greatest adversity ; especially , when the trouble is for his sake , he is graciously present ; iohn had his visions when he was banished for the sake of christ unto the isle patmos . and when all men forsook paul at his answer before nero , then the lord came to him , stood by him and strengthned him . sect. v. 5. where doth christ manifest himself unto them that love him ? this is in the way of his ordinances , there he doth walk , there he doth appear unto his people ; sometimes christ doth manifest himself in the way of private ordinances , when they seek him in their families , or in their closets , when they speak of him in conference , or when they think of him in their meditation and contemplation ; sometimes christ doth manifest himself unto them that love him in the way of publick ordinances , in publick prayer or fasting , in hearing of the word , or when they are feasting at his table , especially in this ●ast mentioned ordinance christ doth frequently manifest himself unto his disciples most sweetly : at the lords table , the lord doth appear ; in breaking of bread he discovers himself , as to the disciples that went to immaus ; in his banquetting-house he gives them to feast on his love ; there are many who can say by experience , that if ever they met with christ in their lives , and in any ordinance , they have met with him at the sacrament , there he hath unveiled his face , there he hath revealed his love , there he hath breathed upon them by his spirit , there they have found and felt the lord to be near . sect . vi. i come now to the application : and here that i may to give to every one his portion , i shall speak , 1. to you that have no love unto christ : 2. to you that have some love to christ , but are without these manifestations . 3. to you that both love christ , and have manifestations of his love unto you . vse 1. the first use doth concern such as have no love at all unto christ : christ will manifest himself unto them that love him , this is childrens bread , and doth not belong to you , because you do not belong unto christ ; this is a choise and most rich priviledge , but you have nothing to do with it ; procul ite profani . avant all ye profane ones , all ye unclean ones , all ye ungodly ones , all unbelievers whatsoever , who being without faith , are also without love to christ ; see that you come not neer to lay your unclean hands upon this most excellent promise ; never look for any discovery of christs love unto you whilest you go on in wayes of sin , whilest you are in your natural estate . i believe some of you may be ready to say , what if christ doth not manifest himself unto us ? let us have our honours and dignity , let us have our wealth and plenty , let us have our friends and delights , and let who will look after those aiery and fancifull satisfactions in christs manifestations . sinners , is this your language either of tongue or heart ? let me tell you , one day you will sing another tune , you will be of another mind ; one day you will acknowledge , that all the happiness which you so eagerly pursued in the sweetest creature-enjoyments , was but a fancy , that it was thin , light and aiery ; that it was vain and empty , when all is fled away and left nothing behind but stings and bitter grief , but inward wounds , gripes , and dreads , upon the sight of approaching death , and under apprehensions of approaching wrath , and eternal torments in hell. then what would you give for an interest in jesus christ , and a well-grounded perswasion of his special love unto your souls ? then the manifestations of christ will appear to be no aiery thing , and that nothing besides this can rationally support your souls when you come to the borders of the grave , and to the confines of eternity . and let me further tell you that have no love to christ , that although christ whilest you are such will never manifest himself unto you in a way of love , yet there is a day coming when he will manifest himself unto you , but this manifestation will be with a vengeance , it will be in a way of most furious anger ; i mean , at the last day of judgement , when christ will be revealed from heaven , not onely to those that love him , but also to those that hate him , for every eye shall then see him , and he will come in flaming fire to take vengeance upon you that have not obeyed this gospel-precept , to love him . the consideration of this should awaken you to fear and fly from sin , which otherwise will be your ruine and eternal perdition ; and o that withall you would be perswaded to apply your selves unto the lord jesus christ by faith , that you may hereby have interest in him , and in that great salvation which he hath purchased for you , and which in the gospel in freely tendred unto you ! and this faith in christ would work love to christ , and put you in a capacity of these manifestations of christ's love unto your souls . sect. vii . vse 2. the second use concerneth such of you as have some love unto christ , but are without these manifestations ; and there are two sorts of such : 1. some of you never had these manifestations . 2. some of you have had these manifestations , but have lost them . 1. some of you never had these manifestations of christ's love. it may be you are young and raw christians , a little while ago you were forward scholars in the school of the devil , and served divers lu●ts with all your might and strength ; the lord hath lately hedg'd up your way with thorns , hath opened your eyes to see your sins , and made you sensible of your danger , but as yet your eyes are not open as to any comfortable sight of your saviour ; indeed christ hath been revealed unto you as able and willing to save you , and you have been drawn by the word and spirit to take hold on him , and to give up your selves unto him ; but as yet you are in the da●k as to your spiritual estate ; you are under doubts and fears of unsoundness and rottenness at heart , that you are hypocrites , and shall fall away , as other professors like your selves have done ; you fear you shall one day perish by the hand of saul , that the devil and your own lusts will be too hard for you , and prevail so far with you , as to pull you back into wayes of s●n , and thereby to pull yo● down into the bot●omless pit of hell : this causeth a dread upon your spirits , and fearf●ll apprehensions of gods wrath and future vengeance ; this f●tcheth many a sad and heavy sigh from your breasts , many a brinish tear from your eyes , you are troubled , bowed down greatly , and go mourning all the day : yet you are resolved to give your attendance still unto ordinances , and there to wait upon the lord , and for the lord ; you are resolved , notwithstanding all discouragements , that you will be the lords , though you know not whether he be yours ; you are resolved that christ shall have your hearts , and you will venture your souls upon him , though you know not whether you are accepted by him . this may be a use of encouragement unto you ; certainly you are such as love christ , and are beloved by christ , and christ will manifest himself unto such as have such love ; let me tell you , that christ is not far from you , whatever you may apprehend , though he be out of your sight , yet you are not out of his , his eye is upon you , and his heart is towards you ; he hears all your sighs , he sees all your tears , he pities you , and sympathizeth with you in all your griefs ; he loves you , and ere long will let you know it ; he is now preparing you for sweet discoveries of himself , and ere long he will give you those discoveries . if you follow on to seek him , he will certainly and may suddenly be found of you : and who knows but this may be the time of christ's manifesting his love ? it may be whilest you are reading this discourse , you may have a glimpse of his face , and hear his vo●ce saying unto you , be of good cheer , your sins are forgiven you . lift up the hands that hang down , lift up the heart that is cast down ; look up then dejected soul , thy saviour is before thee , open thine eyes and look , look with the eye of faith , canst thou not see a marvellous beauty in his countenance ? dost thou not perceive some smiles in his face , some smiles upon thy soul ? dost thou not feel his spirit sweetly breathing upon thine heart , perswading thee , and giving thee a sweet sense of christ's peculiar love unto thee ? dost thou not perceive some inward knocking 's at the door of thine heart , and hear some inward callings ? open to me , and i will come in and sup with thee : this is the voice of thy beloved ; make haste and open to him , open all the faculties of thy soul , lift up the everlasting gates to this king of glory ; send forth the handmaids of thy desires to invite the lord in , let thy faith take hold on him and usher him into thy soul , and then embrace him in the arms of thy dearest love , and give him such entertainment that he may abide with thee for ever . 2. there are others of you have had some manifestations of christ unto you formerly , but you have lost them : your beloved hath withdrawn himself and is gone , you call and he giveth no answer , you seek him , but you cannot find him . time hath been when your lord was present , and gave you gracious visits frequently , many a secret smile you have seen in his face , many a comfortable word you have had from his mouth , many a love-token you have received at his hand : time hath been when you had your evidences written out fair and clean , with the seal of the spirit set unto them , and how exceedingly did you then rejoice in the sense of christ's love ? how did you feast your selves upon his rich entertainment of gospel-priviledges which through him you were invested withal ? and o the admirings which then you had of free grace ! o the sweet meltings of heart in the kindly sense of sin ! o the enlargements of desire which you had in your prayers ! o the burnings of love to christ which you have often felt in your bosomes ! o the lively hopes which you had , and ineffable delight in hope of the glory of god! but now there is a strange decay within you of grace , and alteration as if you were not the same men and women as you were before . you have withdrawn your selves from christ , and he hath withdrawn himself from your souls : you have let down your watch , and the devil hath got advantage against you by his devices , he hath watched his opportunity and entangled you in the snares of some sins ; whilst you have heedlesly gone to the utmost confines of duty , and been upon the borders of sin , the devil hath sent forth a ●quadron of temptations not with fiery darts , but with silken cords , which have treated and parlyed with you to entice and perswade to go a little further , they have told you what pleasant fru●t doth grow within those borders most sweet and delicious to the t●ste ; that there are silver and golden mines which you might quickly dig up , and find precious substance ; that there you might have honour and esteem , and what would you turn your back upon all these ? would you be so nice and strict as not to despense with a little duty , as not to step over the hedge a little way , where the delights and advantage would be so great . and if you have hesitated , they have told you that it was very disputable , whether the confines of duty did not reach beyond the place which they would bring you unto , propounding the example of others of the same religious profession , that have frequently gone so far , and why should you scruple : or if it were a transgression it was but a little transgression , they would not desire you to go far , and who is there that lives and doth not transgresse those bounds ? and you might easily repent and find mercy if god were offended ; you might quickly retire and return into your former limits ; then whilst you have been parlying with temptations , the silken cords have been fastned about you , and e're you have been aware you have been drawn along , partly willing and partly unwilling , and enticed unto some kind of sins , and complyed with some kind of lusts , indulging your selves to give them satisfaction , whereby you have been beguil'd , and befool'd , whereby you have been secretly wounded and inwardly defiled ; and thus your evidences for heaven have been miserably blotted , so that now you are not able to read them . time hath been when worldly affections seemed to be mortified within you , to be dead and buryed , many a sore thrust and wound you had given unto them , and how did they bleed and faint , and grew so weak that they seemed to be giving up the ghost , and you have thought sure●y they would never ●●ir much in you any more ; and then your love to christ was strong and active , it did burn and flame within you ▪ and o the zeal which you then had for your masters honour , and you seemed to have no interest to carry on in the world but the interest of christ , and you minded not your own things upon your own account , but all your interests were swallowed up in the interest of jesus christ , which you chiefly minded and cared for , and made every thing else to truckle under it , and to be subservient unto it ; but now your affections to christ are strangely cooled ; if there be the fire of love to christ still within you , it is not fire in burning coals , or in a vehement flame , but it is a fire in a few scattered sparks , and those raked over that they give neither light nor heat , and are hardly , if at all , discernable by you ; and your wordly affections which seem'd to be dead , they have gotten spirit and life and vigour , and strength : o the eager desire which you have after the world , and the things in the world , and these accompanied with eager prosecution of the world , now the world hath your thoughts in contrivements about it , and the world hath your tongues in your most frequent discourse of it , now the world hath your hand and your time , but that which is worst of all , the world hath your heart too , the world hath justled christ off of his throne and for the present doth usurp his seat . and is it then a wonder if your beloved be offended that you should thus decline in your love , that your hearts should go a whoring from him unto the creature , in your giving those affections unto any thing in the world which are his due ? hence it is that christ hath shut up his count●nance from you , or if he looks , it is with frowns upon you ; you have lost your first love , and you have lost your first sights , and your first tastes of the love of christ ; now your spiritual joys and comforts are fled out of sight , they are lost and gone , and the bare remembrance of them only doth remain , and whatever delights you have they are only such as come in at the door of sense , you have none at all that come in at the door of faith , and your sensual delights have expelled and banished your spirituall ; now the rich gospel-priviledges have not that savor and sweet relish with you as heretofore ; your minding and savouring so much the earth and earthly things , hath disrelished your spiritual appetite . o the mischief which indulged sin hath done unto you ! o the unfelt wounds , but so much the more deep and dangerous , which sin hath given you ! o the defilements of sin in your consciences , and the stains & blots which sin hath cast upon your profession ! o the havock which sin hath made amongst your graces , and amongst your comforts ! leaves you have still of an outward profession , but where is your fruit to be found ? if you have some fruit , is it not withered fruit , ●our and ill-rellished , not such ripe and mellow and sweet fruit as heretofore in your flourishing estate ? surely the lord is at a 〈◊〉 distance from such of you , and are there not too many such amongst you ? and what need have you to remember whence you are to fallen , to ransack your hearts to find out your sins , to humble your selves deeply , to repent and grieve and mourn , to turn your laughter into weeping , and your joy into heaviness , and to return unto the lord speedily and do your first works ▪ otherwise some fearefull judgements are like to befall you , and the lord may be even forced to awaken you with a vengeance , and make you a terrour unto your selves and unto all about you : don't provoke the lord , by your thus running away from him , to follow you with a storm as he did ionas , and to devour you in the floods and waves of dreadfull afflictions , that hereby he may reduce and restore you , and keep you from being drowned in utter perdition and eternal destruction . it may be the lord hath scourged some of you for your faults with the rods of some crosses and disappointments , some outward losses and troubles ; it may be he hath put bitternesse upon those breasts which you have been sucking , and mingling gall in the cup of your pleasures which you have been drinking ; and you have begun to think of your evil wayes , and seen what an evil thing and bitter it is to backslide from the lord ; and you have thought it was best with you when you were nearest unto christ. it may be god hath dealt with you as he telleth his backsliding people he would do with them , hos. 2. 6 , 7. behold i will hedge up thy way with thorns , and make a wall that she shall not find her paths : aud she shall follow after her lovers , but she shall not overtake them , and she shall seek them , but she shall not finde them ; then shall she say , i will go and return to my first husband , for then it was better with me than now . and now you are seeking after your beloved , but he hath withdrawn himself from you , and seems to take no notice of you ; you call and cry , and sigh , and weep , and lament , and complain , and seek , and wait , and yet he withholds from you all special discoveries of his love : possibly doubts may hence arise , and fears grow upon your spirits , and you are ready to sink , and sometimes are almost overwhelmed with inward trouble . let this doctrine be an encouragement to you still to seek diligently and wait patiently , for the lord will manifest himself again unto you in his own time , which is the best time : he may try you for a while whether you will follow him in the dark , he may suffer you to wait some time for him , who have made him to wait so long time for you ; but if you persevere to seek him diligently in his wayes , you shall finde that it will not be in vain . and what would you say , ye backsliding souls , if the lord should manifest himself unto you at this time ? would you not abuse his kindness ? if he should discover his love to you again , would you not grow wanton and carnally secure ? if he should now renew your evidences and give them fair written , and easie to be read by you , would you not blot them again by your sins ? if he should now speak peace unto your consciences , would you not again return unto folly ? if he should now restore unto you the joyes of his salvation , and send down the holy ghost from heaven to come unto you , to be your comforter and to dwell with you , would you not griev and quench the spirit and provoke him to another retirement , and more dreadfull withdrawings than before ? it may be the lord will try you ; it may be the lord may draw near and make some discovery of himself , and discovery of his love unto you : it may be the lord may look kindly now upon you , and secretly by hi● spirit speak kindly unto you : you are now looking and longing , and hoping , and waiting , possibly this may be the time of your seeing his face , and the smiles that are there , of your feeling the sweet sheddings abroad of his love into your hearts by his spirit , at least he may give you a glimpse , a glance , a little taste , such as shall ravish your hearts . however wait for him , and with earnest desires and importunate requests , plead with him for his returns , and these manifestations , and that in such kinde of language as this : come lord iesus , come quickly , make haste o my beloved , make haste to my soul that thirsteth for thee , as the parched land after the sweet showers that fall from heaven , as the h●nted hart after the cooling and refreshing streams of the water-brooks . o when shall i drink of those waters of life which thou hast to give , who art the fountain and spring from whence they flow ? when shall i taste again how good thou art ? when shall i see thee again , and feed , and feast my soul again with thy love ? when lord , o when wilt thou come unto me ? wilt thou cast off for ever ? wilt thou be favourable no more ? hast thou in anger shut up thy bowels ? shall this cloud alwayes sit upon thy brow ? shall this curtain alwayes be drawn before thy face ? truth lord , i have grievously sined , and greatly offended thee ; but have i not , do i not truly repent ? is there any thing in the world so grievous unto me as the remembrance of my miscariages ? i acknowledge my offence , my folly and horrid ingratitude ; but shall my sins be alwayes a wall of separation between me and my beloved ? are not thy bowels tender ? are not thy mercies plentifu●l ? is there not forgiven●●s with thee that thou mayest be feared and the more dearly beloved ? dost thou not forgive freely without upbraiding ? hast thou not promised to be found of all them that diligently seek thee ? and didst thou ever fail in thy word unto any ? and shall i be the first ? are ●ot the desires of my soul after thee , and that chiefly , and that earnestly ? is there not dearth and drought in all things beneath thy self , nothing that can give me satisfaction ? have i not renounced the world for my portion ? thou mightest send me to the world for help and comfort , to the world which i have over-earnestly desired and loved , and over-eagerly ●ought for contentment and happiness in ; but is this thy wont , and thy way , and the manner of thy dealing with them that are grieved for their sin , and ashamed of their folly ? hast thou not promised to manifest thy self unto them that love thee ? and do not i love thee ? dost not thou who knowest all things , know that i love thee ? though my love be imperfect , yet is it not true ? though it be weak , yet is it not sincere ? else whence are these desires after thee above all persons and things in the world ? are not these the product of true love ? and wilt thou not make good thy promise then , to manifest thy self unto me ? and if i had the manifestations of thy love , would not my love grow and encrease hereby ? should i not love the more dearly and strongly , if i had clear discoveries , and were perswaded assuredly of thy love unto me ? truth lord , i am altogether unworthy of such a favour ; but didst thou ever bestow this favour upon any for their deserts ? are not all thy gifts free ? and am not i as capable as any of free-grace ? the more unworthy , the more i shall admire thee ; the more is forgiven , i shall love the more ; and may i not now have a taste of thy loving kindness ? hasten my beloved , o hasten unto me , and be as a roe upon the mountains of spices ! do not veil thy face from me any longer , do not conceal thy love , but now , o now draw near , and make me exceeding glad in the light of thy countenance , and in the beauty of thy face , and smiles thereof . such desires and pleadings as these might prevail with the lord forthwith to return again unto you , and to say , well soul , i have heard thy prayer , thy breathing , and thy cry ; thy pleadings have prev●●ed with me , and i am now come unto thee , and be it to thee according to thy desires ; come soul , and look up , lift up thine eyes , and see , here i am , behold me , behold me ; this day i am come to bring glad tydings of great ioy unto thee . i assure thee , that i am thine , and all mine is thine , and thou art mine , and shalt be mine for ever . and what words can found so sweet and yield such comfort , as these or such like , spoken by the spirit unto the hearts of those from whom christ is withdrawn ? sect . viii . vse 3. the third use doth concern you that do love christ , and have the manifestations of his love to your souls : three things be exhorted unto ; 1. rejoyce in the lord. 2. admire his free grace . 3. labour to retain these manifestations . 1. you that have the manifestations of the love of christ , rejoyce in the lord ; of all persons in the world , you have most reason to rejoyce , you are the happiest men and women alive . it is not wealth in the greatest abundance which can make men happy , the richest persons have often thorns of the greatest discontent to pierce their hearts , and stings of the greatest guilt to wound their consciences : it is not the highest honour and worldly dignity which can make men happy ; the vilest men are often exalted , and those that are in the highest places , are in the most slippery places , from whence they are soon cast down into destruction , and whatever security they have in life , yet they are usually consumed utterly with terrours when grim death doth appear and summon them to depart . it is not the sweetest sensual delight which can make men happy ; vanity is the attendant , and vex●tion of spirit is the consequent of all those pleasures that are sensual and sinfull , which are the seed also of pain and everlasting torment : such onely can be said to be happy in truth , as are really united and related unto jesus christ , and through him reconciled unto god , and entituled unto the kingdom of heaven ; but you are the most happy , and have reason to take the most comfort , who have not onely relation unto christ , but also the manifestations of him ; who know that christ is yours , and you are his , that christ loveth you , and that his love , as it had no beginning , so it is without changing , and will know no ending . if you know that christ loveth you , you have reason to rejoyce , because hereby you may know assuredly that you are elected , that god by an eternal and unchangeable decree hath chosen you , when he hath chosen so few of fallen men , and none of the fallen angels , and when there was not the least foreseen motive to induce him hereunto ; the assurance of this may yield unexpressible sweetness unto you . if you know that christ loveth you , you may know assuredly your effectual calling , conversion , and wonderfull union unto christ ; and o what matter of joy is it to think , how god hath called you out of darkness into his marvellous light ! how he hath delivered you out of the snare of the devil , and the bonds of your own lusts , and set your souls at liberty ! how he hath wrought a miracle in your first resurrection from the grave and spiritual death of sin , & put forth the same power in your new creation & change of your natures , as in his first creation of the world ! how he hath dissolved and made a divorce between your hearts and your sins , and so wonderfully united and espoused you unto the lord jesus , and by this conjunction and relation given you an interest in all the priviledges which christ hath purchased . if you know that christ doth love you , you m●y know assuredly that you are justified through his merits and mediation , and o what matter of joy is this , to think that all your sins original and actual , are pardoned , that none can lay any sin to your charge , because god hath justified you ! that there is none that shall condemn you , because christ hath loved you , and out of love hath dyed for you , and is now making intercession for you at the right hand of god , rom. 8. 33 , 34. to be acquitted from all guilt , and no more lyable unto future wrath than if you had never offended ; and when you had no righteousness of your own , to be accepted as perfectly righteous in the sight of god , through the imputation of christ's perfect righteousness ! who have reason to rejoyce , if you have not reason ? if you know that christ loveth you , you may assuredly say , that you are the sons and daughters of the lord almighty ; and will you not rejoyce , when of children of the devil , children of disobedience , children of wrath , you are made the children of god , the glorious jehovah , that is the supream sovereign and king of the whole world , and when you have not an empty name onely , but are intituled to all the priviledges of his children ? if you know that christ doth love you , you may know assuredly that he will keep alive his interest in you , preserve his grace in your hearts , and enable you to persevere in faith and holiness , notwithstanding all the alluring temptations which you may meet withall in the world , notwithstanding all the suggestions and oppositions of sathan , and notwithstanding all the powerfull workings of your remaining lusts and corruptions , all which do combine together , and use all their power and policy ( which is great ) to extirpate your grace , to draw you unto sin , to entice or force you out of the wayes of god ; and o what matter of comfort is it , that the lord jesus who loveth you , hath undertaken for you , to keep you in his hand , and by his unseen but mighty power to enable you to resist and overcome , to hold on in his wayes , and hold out unto the end , so that you may triumph with the apostle , and say , as rom. 8. 35 , 37. who shall separate us from the love of christ ? shall tribulation , or disiress , or persecution , or famine , or nakedness , or peril , or sword ? nay , in all these things we are more than conquerours through him that loved us . and you may be perswaded as paul was , and greatly rejoyce therein , that , as v. 38 , 39. neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor heighth , nor depth , nor any other creature shall be able to separate you from the love of god which is in christ iesus your lord. if you know that christ doth love you , you may know assuredly that your prayers have audience with god , that whatever imperfections and sinfull mixtures they have , yet that they are mingled with the sweet incense of christ's merits , through which they are persumed and accepted ; and what comfort is this , that whatever you ask of the father in the name of your dear lord jesus , if it be for his glory and your good , he will certainly procure it for you . to conclude , if you know that christ doth love you , you may know assuredly that you are heirs of the kingdom of heaven , and that as certainly as you are alive , you shall attain eternal felicity in the beatifical vision and fruition of your lord ; as certainly as you have the first fruits , so certainly shall you have the harvest ; as certainly as you have the earnest , so certainly shall you have the inheritance ; as certainly as you see christ by faith here , so certainly shall you have the beatifical vision of his person and glory in heaven , and be made perfectly happy in the eternal and full enjoyment of him ; o how should you then rejoyce in the lord , rejoyce in his person , rejoyce in his love , rejoyce in his benefits , rejoyce in what you have , and rejoyce in what you hope to have by him ; rejoyce in what you see now , and feel now , and taste now ; and rejoyce in the foresights and foretastes of your happiness to come . rejoyce in the lord always , and again i say rejoyce . 2. if you have manifestations of christs love unto you , admire his free grace in these manifestations ; as ioh. 14. 22. when christ had promised to manifest himself unto such as love him , iudas ( not iscariot , he was the traytor , and had no true love to his master , but iudas the brother of iames ) saith to him , lord how is it that thou wilt manifest thy self unto us , and not unto the world ? this question is not a question of enquiry concerning the way and manner how christ would manifest himself unto them , but it is a question of admiration concerning the thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what is done ? or what is come to pass ? how is it ? or whence is it ? his question did not expect an answer , neither do we find any to it , but onely expressed his wonder that christ should manifest himself unto them . and how should you wonder then that the lord jesus should manifest himself unto you ! that the lord jesus , whose name is wonderfull , and hath so many wonders in him , a person of so great eminency and excellency , who hath such a crown of glory upon his head , such robes of glory upon his back , and on the vesture of his garment and his thigh a name written , king of kings , and lord of lords ; that this most excellent person should manifest himself unto you , such as you , when he conceals himself from the greatest princes of the earth , who by their interest , authority and influence might that highly promote his glory , he should manifest himself unto you , who for the most part are low and mean , poor and despised in the world ; that when he hideth himself from most of the wise and prudent , and great scholars in the world , who by their parts and learning might magnifie his name , and spread his fame , he should manifest himself unto you , who for the most part are persons of mean parts and education ; that when christ hideth himself from many moralists , who have escaped the grosser pollutions which are in the world , he should reveal and manifest himself unto you , some of whom before conversion were notoriously guilty of most foul sins ; that when christ manifesteth himself unto so few , that you should be in the number of those few ; how many wonders are here ! that this glorious person should send down another glorious person , i mean the holy ghost , from heaven , ( which is more than if he had sent down all the glorious angels which are in heaven ) to make this discovery of himself unto you ; that he should make use of the foolishnesse of preaching as a means to effect this great thing , that while a man of like passions and infirmities with your selves is opening and applying the scriptures , the lord by this means should unveil himself and open the treasures of his love unto you : that your humble fervent and believing prayers here on earth should ascend up to the throne of god that is in heaven , and move the lord jesus that is there to come down , thence , though not in person , yet by his spirit ; that prayer should open heavens gate , and have such a prevalency for this manifestation and discovery of christ ; though the best prayers of the best men are not without mixture of sin : that whilst you are sitting at the lords table , the lord himself should give you a visit , and whilst you are eating bread and wine at the sacrament , he should give you to see and feel and taste himself and his love by your spiritual senses . it was wonderful humiliation in christ that when he could have commanded the most , stately horses , yea lions , elephants , or unicorns , he should ride to ierusalem upon an ass , and when christ hath the chariots of so many thousand glorious angels , which he could command and ride triumphantly in , when he makes discovery of himself unto his people , that he should make use of the chariots of so mean ordinances in the discovery of himself unto you ; how many wonders are here ? how should you admire his wonderful grace and love , and say , what is man that thou art thus mindful of him , or any of the sons of men , that thou shouldst thus visit them ? what are we unworthy wretches ? and why shouldst thou manifest thy self unto us ? even so dear jesus because it seemed good in thy sight : especially you have reason to wonder and admire at the manifestations which christ hath given of himself and love to you , when you consider the excellency of these manifestations and discoveries beyond all other discoveries . if you have seen the most rare works of art and human invention , the most curious pictures , the most stately edifices , or any other works of the most ingenious contrivement : if you have viewed the works of nature which do far exceed those of art , the beautiful frame of the heavens over your heads , and the glorious luminaries of sun , moon , and stars , in their wonderful light and motion ; the earth under your feet when it hath got on its best attire , when the fields are clothed with grass in the spring , or enriched with corn in the summer ; if you have seen the most pleasant brooks and streams , and fountains of water , the most stately groves with losty and broad shadowing trees ; the most flourishing orchards , most richly laden with variety of the most delicious fruit ; the most delightfull gardens with variety of the choisest flowers casting forth the most fragrant smell ; if you have seen all sorts of birds , and fowls in the air , all sorts of beasts on the earth , all sorts of fish in the sea ; if you have seen the most goodly men that ever were born ; the fairest women , with the most sparkling beauty : what is the sight of all these things , and the most lovely objects that ever were visible to the eye of the body ? the sight of all is but mean and contemptible and not worthy to be named in comparison with the sight of the lord jesus by the eye of the soul ; whatever beauty and loveliness there is to be found in any , or in all visible creatures , there is infinitely more beauty and loveliness in jesus christ ; all visible beauty is but a shadow , in christ there is substantial beauty ; all visible beauty is fading , like the flower that soon withereth , like the leaf that soon fadeth , but in christ there is permanent beauty ; all visible beauty is inferiour and mean , yea deformity compared with christ's transcendent loveliness . there is no discovery to the eye of the mind comparable to the discovery of christ unto the eye of faith ; the light of nature in the greatest improvement of it , is but a weak and dim light in comparison with the spiritual light of the knowledge of christ ; no light so clear and bright , no light so pure and sweet , as that which makes discovery of the lord jesus unto the soul. this discovery of christ doth dispel clouds from the mind , and exhale lusts from the heart ; it doth brighten the understanding and cleanse the affections ; it doth warm the heart with love , and fill the heart with comfort ; it quiets the conscience and purifies it ; it gives a most sweet peace and tranquillity to the spirit , and withall brings in such spiritual joy , as is unspeakable and full of glory . o how then should you admire the riches of the grace , and kindness of the lord jesus christ unto you ! that he should give unto you this discovery of himself , when the discovery is so admirable , so excellent , so desirable , so useful , and which doth list you up into a far higher degree of excellency , than the otherwise most accomplisht persons in the world , that are without this discovery . 3dly . to conclude , if you have these manifestations of christ and his love unto you , labor to retain these manifestations . in a word , take heed of indulging your selves in any sins , which may provoke him to depart from you , and withdraw the sweet and comfortable influences of his spirit , and be diligent in the use of all means and ordinances , publick , private and secret , whereby you may maintain daily communion and fellowship with him . finis . books printed for , and sold by samuel s●int at the bell in little brittain . the vanity of mans present state proved and applyed in a sermon on psal. 39. 5. with divers sermons of the saints communion with god , and safety under his protection , in order to their future glory , on psal. 73. 23 , 24 , 25 , 26 , by the late painful minister of the word mr. iohn wilson . a treatise concerning the lords supper , with three dialogues , for the more full information of the weak , in the nature and use of this sacrament , by thomas dolittle ▪ from 1 cor. 11. 24. this do in remembrance of me , the ninth edition . time , and the end of time , in two discourses , the first about the redemption of time , the second about consideration of our lat●r end , by iohn fox . godly fear , or the nature and necessity of fear , and its usefullne●●● both to the driving sinners to christ and to the provoking christians on in a godly life , through the several parts and duties of it , till they come to blessedness , heb. 12. 20. let us have grace whereby we may serve god acceptably with reverence and godly fear . the door of heaven opened and shut ; opened to the ready and prepared , shut against the unready and unprepared ; or discourse concerning the absolute necessity of a timely preparation for a happy eternity , by iohn fox minister of the gospel , and author of the discourse concerning time and the end of time. a vindication of the sermons of his grace john archbishop of canterbury concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith, from the exceptions of a late book, entituled, considerations on the explications of the doctrine of the trinity : to which is annexed, a letter from the lord bishop of sarum to the author of the said vindication, on the same subject. williams, john, 1636?-1709. 1695 approx. 282 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a66436 wing w2742 estc r10240 12927205 ocm 12927205 95552 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66436) transcribed from: (early english books online ; image set 95552) images scanned from microfilm: (early english books, 1641-1700 ; 991:31) a vindication of the sermons of his grace john archbishop of canterbury concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith, from the exceptions of a late book, entituled, considerations on the explications of the doctrine of the trinity : to which is annexed, a letter from the lord bishop of sarum to the author of the said vindication, on the same subject. williams, john, 1636?-1709. nye, stephen, 1648?-1719. considerations on the explications of the doctrine of the trinity. burnet, gilbert, 1643-1715. [8], 102, [2] p. printed for ric. chiswell ..., london : 1695. reproduction of original in huntington library. attributed to john williams. cf. nuc pre-1956. half title: a vindication of the archbishop tillotson's sermon, concerning the divinity and incarnation of our b. saviour, &c. errata: p. [8] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillotson, john, 1630-1694. stillingfleet, edward, 1635-1699. -mysteries of the christian faith asserted. jesus christ -divinity -early works to 1800. trinity -early works to 1800. incarnation -early works to 1800. 2005-01 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-05 melanie sanders sampled and proofread 2005-05 melanie sanders text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a vindication of the archbishop tillotson's sermons , concerning the divinity and incarnation of our b. saviour , &c. imprimatur , lamb. nov. 17 , 1694 . ra. barker . a vindication of the sermons of his grace john archbishop of canterbury , concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith : from the exceptions of a late book , entituled , considerations on the explications of the doctrine of the trinity . to which is annexed , a letter from the lord bishop of sarum to the author of the said vindication , on the same subject . london : printed for ric. chiswell , at the rose and crown in st. paul's church-yard . mdcxcv . to his honoured friend , james chadwick , esq. the present i here make you being a vindication of my late lord of canterbury , and the cause he seasonably appeared in , and successfully defended , the dedication of it seems of right to belong to you , who besides the happiness of a near alliance and a long and inward acquaintance , had a just esteem and veneration for him. it was not without his grace's direction and encouragement that i entred upon this work ; and had he lived to have perus'd the whole , as he did a part of it , ( a few days before his last hours ) it had come with greater advantage into the world , and much more to my own satisfaction , as having passed the trial of that exact and impartial judgment which he was wont to exercise in matters of this nature . but however it may fall short in that particular , such as it is , i here present it to you , not doubting ( though it may not deserve it for its own sake ) but you will accept it in remembrance of so excellent a friend , and as a testimony of all due respect from , sir , your affectionate servant , j. williams . the preface . the subject which the author of the considerations undertakes , is a prime article of the christian faith , and so requires seriousness and decorum in the management of it : and the persons to whom he declares himself an adversary , are not only of an eminent order and station in the church , but also such as have approved themselves in their writings to be of that learning and judgment , that temper and moderation , that their adversary cannot but pay some reverence , in expressions at least , to their persons for it . but notwithstanding this , as if he had a distrust in his cause , and durst not venture it abroad into the world upon the strength of its own reason and authority , he soon endeavours to prepossess his unwary readers with such insinuations as he thinks will make them , if not of his own party , yet suspect the sincerity of the other . for would you know who those are that he proclaims war against ? they are one while a poor sort of weak people at the best , that , he saith , neither have nor can defend their cause , but have given it up to the socinians : but if you would indeed know who they are , in their proper colours ; they are the great pensioners of the world , that are bribed with great rewards . they are of a church , whose fears and aws are greater than their bribes . another while they are great men indeed that defend the doctrine of the trinity against them , but 't is that they must maintain it , p. 44. so that set aside preferments , fears and aws , and without doubt these great men , and the whole church and nation ( as he would have it believed ) would socinianise , and become their proselytes . would one think that this person had ever read the character his grace has given his predecessors in that controversy , who used generally to lay aside unseemly reflections , & c. ? would one think this to be the person that in the page before said , that the archbishop instructed the socinians themselves with the air and language of a father , not of an adversary or judge ? or rather , has he not given us reason to think he would have these doubtful expressions construed to the disadvantage of him whom he therein pretends to commend ? or does he think , that after all , he has wiped his mouth , and comes off with some decorum , that he asks pardon , if there be any thing here said , not respectful enough . solomon saith , as a mad man who casteth firebrands , arrows , and death , so is the man that deceiveth ( or as the septuagint reads it , traduceth ) his neighbour , and saith , am i not in sport ? for can any thing blacker be said , than that because of the preferments on one side , and the fears and aws on the other , these great men defend the doctrine of the trinity , and defend it because they must . all that can be said is , that in his opinion these are fatal biasses ; in his opinion , i say , who after all his pretence to a freedom from these biasses which the great pensioners of the world are under the power of , cannot so smother it , but upon occasion it will break forth : o , saith he , let the church-preferments be proposed as the reward of only learning and piety , and then mighty things shall be done , and it shall be soon seen how many eyes this liberty would open . surely he must have too fatal an inclination this way himself , that can think so ill of mankind , and of such who are known to have been tried when time was , but despised his sort of bribes and fears too , when armed with power and authority ; when they , with a bravery becoming their learning and integrity , dar'd to own ( in his phrase ) not only an inconvenient but a dangerous truth , p. 65. surely this is a sort of treatment that these venerable persons might not have expected from one of that denomination , that used to argue with decency . but what may not be expected from him , who has the confidence to tell the world , that the ancient unitarians did generally reject the gospel , and other pieces now attributed to st. john , and said they were written by the heretick cerinthus ? p. 50 , &c. and because he thought himself obliged rather to vindicate those beloved predecessors of his ( as he would have it ) than those divine books ; he pretends particularly to set down their reasons in order ; of which matter , though ( as he tells us ) he will affirm nothing ; yet , saith he , i should be glad to see an answer to their exceptions . after which , i hope these great men will think it no disparagement to suffer the utmost indignity in such company as that of the divine evangelist . but of this more in its proper place . but why doth our author thus lead up the van , and bring up the rear of his answer to these venerable persons , with this popular topick of church-preferments , and church-fears ? was there never a time when the church of god professed the same tenets which our church defends , without any of those great rewards to bribe them ; and when on all sides they were beset with the aws and fears of a furious and embitter'd adversary ? was there not a time when his unitarians possess'd some of the greatest preferments , when ( as our author tells us ) they had their paulus patriarch of antioch ; and photinus metropolitan of illyricum ; and that their followers abounded every-where , & c. ? p. 53. and i may tell him as a secret , was there not a time when the power of these fatal biasses was abroad , that their metropolitans were not wont to treat the trinitarians with the air and language of a father , but of an adversary , and a tyrannical judge ? what else was the meaning of the commotions , violences , and outrages us'd in those days , when fire and faggot were even among them in fashion ; when bishops were deposed , exiled , slain , and the whole empire in a combustion by those infamous practices ? surely ( as our author saith of his adversaries ) if those persons had believed as they said , they could never think it necessary to use the precaution of such mighty aws and draconick sanctions , to maintain a truth so obvious , as they pretend , to every unprejudiced , and every honest man , p. 54. this , i doubt me , is in his words a thorny and ungrateful subject . and he may thank himself for giving the occasion ; and me for not tracing it further . for which , as i am not conscious to my self of having done them any wrong ; so i don't think it fit to conclude my preface , as he doth his , with asking his pardon . errata . page 6. l. 28. dele from and to perswasion . p. 12. l. 25 : r. uncouth . p. 13. l. ule . r. paraphrase . p. 18. l. 16. r. what if . p. 26. l. 15. for usually r. really . p. 71. l. 15. after place make a ( , ) l. 16. for and r. and , l. 17. after created make a ( t ) a vindication of the sermons of his grace the archbishop of canterbury , concerning the divinity and incarnation of our b. saviour , &c. sect . i. of the deity of our saviour . the author of the considerations having taken a liberty of dispersing the matter before him without any just order , doth accordingly often repeat things of the same kind ; making some ventures upon a point in one place , and taking it up again in another ; so that his reader is often rather amused than satisfied . tho withal , he takes occasion to quicken his matter ( which would otherwise have proved nauseous and heavy ) with several part remarks and reflections . but being my design is not like a man of mystery ( as he scoffingly represents it ) to darken the cause , or to cast a mist before the eyes of the reader ; i shall gently lead him by the hand , and endeavour to put what i have to say , into that order , that whatever force is in it , the reader may soon discover ; or what defects may be in it , he may be able to detect . this author allows his grace to be open and ingenuous in declaring his opinion of the trinity ; and is pleased to allow him a right to alledge particular scriptures to prove the divinity of our saviour . and whether he has proved it or not , is the point in controversy . before i proceed to which , i shall briefly state the point , and shew what are the distinct opinions of the orthodox , the arians , and socinians , concerning it ; for into one of these , is the whole to be resolved . the orthodox hold , that christ the word , and only begotten of the father , was truly and really god from all eternity ; god by participation of the divine nature and happiness together with the father , and by way of derivation from him , as light from the sun ; and that he made all creatures , and so could no more be a creature , than it is possible for a creature to make it self . thus a. bp. p. 23 , 37 , 38. the arians conceive , that sometime before the world was made , god generated the son after an ineffable manner , to be his instrument and minister in making the world. and this son is called god in scripture , not in the most perfect sense , but with respect to the creatures whom he made . so our author , p. 46. a socinus held , that the son was not in being till he was the son of the virgin ; and that therefore he was a god , not in nature , but by way of office , mission , or representation , as moses , and others , are called god in scripture . so our author , p. 48. b against these two last , his grace directed his discourse , and took them up in order ; and in the first place founded his argument upon the first chapter of st. john's gospel . here his adversary labours with all his might to put by the force of those arguments . doth the archbishop reason from the context ? if you will believe this author , this text is alledged impertinently by him for the trinitarians , which it doth not favour , no , not in the least . that his grace can raise the expressions no higher than arianism , p. 46. that as for the historical occasion assigned by his grace , there is no historian ( he is sure , no ancient historian ) assigns it . and that many of the ancients did believe that cerinthus was the true author of the gospel imputed to st. john ; and that the ancient unitarians did reject the gospel , epistles , and revelation now attributed to him , p. 49 , 50. this is the sum of what he has said ; all of which will be comprehended under the following heads . 1. i shall consider the authority of st. john's gospel , and other writings ascribed to him . 2. i shall consider the authority of those vnitarians who , he saith , rejected those writings . 3. if st. john proves to be the author of the gospel , i shall consider the occasion upon which he is said to have written that book . 4. i shall defend the orthodox explication of it , given by the archbishop . 1. i shall consider the authority of those writings , which are usually ascribed to st. john , viz. the gospel , three epistles , and the revelation . it 's much , that we should be put upon the proof of this at this time of day , and by one that professes himself to believe the christian religion ; of which inconsistency , i think it 's much more difficult to give an account , than of the writings of that apostle , called in question by his dear friends , the ancient vnitarians . it is certain , that there was not the least occasion given him from the point in dispute to enter upon this matter , where both sides agreed , or would be thought to be agreed about the authority of the book they reason from : and which he saith , is with great colour alledged for the arian doctrine , p. 46. and that socinus's explication of it , would perfectly agree to the lord christ. but i must confess , he has given too great reason to suspect , that he is in this point of the same mind with the ancient vnitarians ; and would allow cerinthus , or simon magus , or any of the like rabble , to be author of those writings , rather than that divine apostle . but as he wisely observes , that those ancient vnitarians that had rejected them ; yet , because they saw it begun to grow into credit among the other denominations of christians , many of which had been seduced by the platonick philosophers that came over to christianity ; therefore they were careful to show them , that it was capable of a very allowable sense ; and that it doth not appear , that either st. john , or cerinthus , intended to advance a second god , p. 53. a that is , in plain and honest english , they themselves did not at all believe those to be the works of st. john ; but because there was no going against the stream , and that among the other denominations of christians these were universally received , they would then swim with it ; and then whoever was the author , whether st. john or cerinthus , was no trinitarian . and if they could have made this out to the satisfaction of the adverse party , and there had been nothing wanting but their approbation of the aforesaid works to have made the christians of other denominations intirely theirs ; then they that at first held , that cerinthus , and not st. john , was the author ; and towards an accommodation , came so far , as to say for convenience sake , st. john , or cerinthus , to remove all rubs out of the way , and to have compleated the design , would without doubt have intirely come over so far to them , whatever they themseves thought ; and they would have consented that st. john , and not cerinthus , was the author . but alas ! that was too hard a task , for st. john himself would not bend and comply , and could not be made a vnitarian . in the beginning was the word , and the word was with god , and the word was god , &c. was as stable as a rock ; and therefore if st. john would not be for them , they would not be for him . and then all the vnitarians with one consent reject the gospel , epistles , and revelation , and give the honour from st. john to cerinthus , who should be said to write them , to confirm this heretick's cabalastick and platonick notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word , and his jewish dreams about the millenary kingdom , p. 50. now which part our author will take to , whether that of the ancient vnitarians , who , he saith , were contemporaries to the first fathers of the church , and were older than any of those fathers whose works are now extant ( if we will believe him ) ; whether , i say , he will take to them and reject these books , or whether forsake his friends , and side with those fathers whose works are now extant , and the rest of the catholick church in receiving them , i am not able positively to determine ; for he holds us in suspence and saith , he will affirm nothing in the matter , but should be glad to see a good answer to the exceptions against these books , which we receive as st. john ' s , that were made by the ancient unitarians . i do not think my self obliged to enter into the merits of that cause , unless he will yield those books of st. john to be for the trinitarians , and therefore calls their authority in question : but when he professes st. john not to favour , no not in the least , the trinitarian doctrine , and to be wholly socinian , what need is there to prolong the time and postpone the consideration of the main cause , and that i must be put upon the proof of this , and hew my way through all those formidable arguments of the unitarians against st. john's writings , before i must be admitted to argue the point in debate ? which is , as if when his grace had said , that the first chapter of genesis might as well be interpreted of a new moral creation , as the first chapter of st. john ; before he would allow me to proceed to the proof of this , he should require me to shew that moses wrote the book of genesis , and oblige me to answer all the arguments of abenezra against it . but how impertinent soever this may be , yet to shew my self a fair adversary , i will return him his complement ( since i have time for it ) that he shall not ( as he saith to his grace ) put that question , which i will not satisfy , if i can , and reasonably may . let us then see ( for he has undertaken to shew us them ) what were the allegations of the unitarians out of eusebius , but especially out of st. epiphanius , who hath written very largely of this matter ( as he saith ) . for these arguments this author refers us to eusebius and epiphanius , but as for eusebius , he says nothing of these arguments our author cites him for ; and as for what are in eusebius , they are not the allegations of the unitarians , but of some of the otherwise orthodox against the apocalypse , as i shall shew . as for epiphanius , our author saith , he hath written very largely of this matter : but if he has , it had become him to have observ'd that it was because of the answer he has given to the arguments which the alogi ( in our author 's english , the unitarians ) alledged against st. john's writings , in which that historian is very particular ; and not to propose them as if they had stood the shock of several ages , and to this day wanted a reply ; for after this manner he introduces them , i should be glad to see a good answer to the exceptions of the unitarians , against the books which we receive as st. john's . but perhaps in his esteem what epiphanius hath said , is not a good answer ; and as impertinent and ridiculous as that he makes for him in the case of thyatira , of which more anon . it 's time now to examine them . object . 1. the unitarians said , that it was the current opinion and general tradition , that cerinthus , and not st. john , was author of the gospel , epistles , and revelation , that go under st. john's name : for as to the revelation , it was scarce doubted by any to be the work of cerinthus ; and as such , was wrote against by divers learned men of the catholick persuasion , as 't is now called . a. the answer epiphanius gives to that clause about cerinthus , is , how could cerinthus be the author of that which was directly opposite to him : for cerinthus would have christ to be a meer and late-born man , whereas st. john saith , the word always was , and came from heaven , and was made flesh . now i conceive this answer of epiphanius to be good , unless they would have cerinthus to contradict himself . as to the other clauses of our author's objections , ( for they are not in epiphanius ) nothing is more false , than that it was the current opinion and general tradition that cerinthus was the author of all those writings ; and that the revelation was scarce doubted by any to be his , and was wrote against , as such by divers of the catholick persuasion : for , 1. there were some books of st. john , of which there never was any question in the christian church , which eusebius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such is his gospel , which irenaus , and eusebius from him , say he published , while at ephesus , at the instance of the asian bishops , and as such is often quoted by the fathers . this sandius , a late author of the unitarians acknowledges , who saith , the gospel was always accounted canonical . such again is the first epistle of st. john , which , saith eusebius , is admitted by the present as it was by the ancient christians without dispute . so st. jerom ; upon which grotius saith , that it was never doubted to be st. john's . so sandius again . 2. those books that were not so generally receiv'd as st. john's , were yet for the most part receiv'd as canonical . such were the 2 d. and 3 d. epistles ; of which some would have another john , call'd john the presbyter , to be the author , as st. jerom saith , and grotius from him ; but for the most part it was believed to be st. john the evangelist * : against which ( it seems ) the ancient unitarians had nothing particularly to object ; for else we should have learn'd it from our author . of this sort is the apocalypse ; of which , saith our author , it was scarce doubted by any to be the work of cerinthus . eusebius indeed saith , some do question it : but who and how many were they on the other side that did not doubt of either its authority or author , even such as justin martyr , irenaus , tertullian , &c. † some of which interpreted it , ( as st. jerom saith ) and say that st. john wrote it when in patmos . but i shall refer our author for the rest to grotius and sandius ; the latter of which charges them with blasphemy that would attribute it to cerinthus . lastly , saith our author , the revelation was as the work of cerinthus , wrote against by divers learned men of the catholick persuasion . a. dionysius alexandrinus was of the number of those that questioned whether st. john the evangelist were the author ; and for this indeed he offers several reasons , but of so little force , that if our author hath seen them , as he has not so he could not have the confidence to propose them in behalf of his ancient unitarians . but whatever that father thought of the author , he allowed the book to be divine . there were indeed some others of the catholick persuasion , that dionysius spoke of in the same book , ( as eusebius eccles. hist. lib. 5. cap. 24. relates ) that would have the apocalypse wrote by cerinthus ; but they were few , and such as were troubled with a sort of millenaries , followers of nepos an egyptian bishop , ( of repute for his learning , faith , and knowledge of the scripture ) who for their opinion quoted the apocalypse . and it seems , as the ancient unitarians rejected st. john's writings , because they favour'd the divinity of our saviour ; so those ( otherwise orthodox ) would , it 's likely , have rejected the apocalypse , because it favoured ( as they thought ) the cause of the millennium . upon the whole it appears , that it was the current opinion and general tradition , that st. john , and not cerinthus , was the author of the works attributed to that evangelist . object . 2. they objected , he saith , ' that this gospel is wholly made use of by the cerinthians and valeminians , the two chief sects of the gnosticks , and for this he quotes irenaeus , as well as epiphanins . a. what is this brought to prove ? will it prove cerinthus to be the author of that gospel ? then it may as well prove valentinus to be the author of it , as cerinthus , since the valentinians wholly made use of it , as well as the cerinthians . or will it prove that the gospel is a valentinian , a cerinthian , or gnostick gospel ? then so would the other scriptures be such as the sects were that quoted them , that corrupted and wrested them , to serve their purpose . and thus irenaeus tells us the gnosticks did , as he gives instances enough , haer. l. 1. c. 15 , 16 , 17. nay , cerinthus himself owned the gospel of st. matthew , at least part of it ; will it therefore follow that the doctrine of cerinthus was favoured in that gospel , or might be proved from it ? but his grace saith , this gospel was wrote against cerinthus ; and then , saith our author , how came the cerinthians to use it ? a. they used it as the other hereticks used that and other scriptures . and irenaeus applies this to another purpose ; for , saith he , by this means they give testimony to us . and this they might so much the rather do , as the evangelist makes use of several terms of theirs ( as his grace and grotius have shewed ) such as life , light , fulness , which the followers of cerinthus ( who were willing to catch at any thing , as appears from irenaeus ) finding there , would challenge for theirs ; and this our author himself intimates , when he thus expounds irenaeus , that they , the gnosticks , greedily used this gospel as a proof of their eons . object . 3 : ' the other three evangelists suppose all along that our saviour preached but one year , and therefore they reckon but one passover ; but ( the pretended ) st. john counts three years , and three passovers ; which , saith our author , ' seems to me an unaccountable contradiction ; and yet it is granted on all bands , some finding a 4 th year and passover . answ. it is an unaccountable contradiction indeed , if the other three evangelists had said , that our saviour preached but one year , and that there was but one passover , when st. john saith there were three passovers , and consequently three years , or thereabouts . but the question is , whether the three evangelists gave any such account ; i am certain they do not . and if one will but consider the occurrences in the time of our saviour's preaching , as it 's impossible ( morally speaking ) it should all be done in one years time ; so he that will but consider the way of computation , as epiphanius hath done haer. 51.22 . will see that what st. john saith must needs be true . but what then will become of the other evangelists ? must they be excluded out of the number of the canonical ? no surely . but we are to consider when each evangelist begins , and what he takes in hand to pursue , of which epiphanius gives a very good account . and if we take this course , we shall find the latter evangelists often to supply the omissions of the preceding . and so st. john , who lived the longest , and wrote last of them , doth in the case before us , and distributes the time of our saviour's ministry into annals , or passovers , after the jewish way of computation , beginning his account from our saviour's baptism , and connecting it to john the baptist's imprisonment ( where the other evangelists begin ) by which means the history is made compleat , and the evangelists are found to agree , as eusebius , and st. jerom observe . the omission of which , by the other evangelists , makes it no more a contradiction , than when st. matthew begins the genealogy of our saviour with abraham , st. luke carries it to adam , and st. john makes him to exist before the world. omissions are no contradictions , and such as these no unaccountable omissions . and as for that single passeover , the other three speak of , it was not , as that was a chronological character of time , circumscribing the whole space of our saviour's ministry ; but a remarkable point , denoting the special season he suffer'd in , with relation to the great type under the law , and for which he is sometime called our passover . this , i say , no more describes the compleat time of his ministry , than it will follow that because pontius pilate was then said to be governor of judea , that he was governor but one year only . object . 4. ' the other evangelists agree , that immediately after his baptism our lord was led into the wilderness to be tempted forty days . but cerinthus , who knew not the series or order of our saviour's life and miracles , says in the gospel , which he has , say they , [ viz. the ancient unitarians ] forged for st. john , that the next day after his baptism , our saviour spake with andrew and peter , and the day after went to galilee , and on the third was at a wedding in cana , and after this departed with his mother and brethren to capernaum , where he abode some time . a. our author saith , the next day after our saviour's baptism , he spake with andrew , &c. i answer , 1. there is no mention at all of our saviour's baptism in that chapter , but the history of that being particularly relalated by the other evangelists , st. john supposes it , and refers to it , v. 15. john bare witness — this is he of whom i spake , that is , formerly ; and when that was , st. matthew 3.11 . shews , which was just before his baptism . 2. accordingly , all the way there is an observable difference of phrase between st. john and the other evangelists . matthew saith , he it is that cometh after me , that is , he that is to come . st. john saith , ver. 26. there standeth one among you , he it is that coming after me , [ as i have said . ] so ver . 29 john seeth jesus coming ; — he spake of him , as one then known to himself , but that was not till his baptism , ver . 33. so again , ver . 30. this is be , of whom i said , [ formerly ] ver. 32 , 34. john bare record , saying , i saw the spirit , — and it abode upon him . the phrases , said , saw , bare record , abode , do shew that it was a certain time past , which he refers to . from whence it appears , ( 1. ) that the phrase , the next day , has no reference to our saviour's baptism ( for that st. john is not relating ) but to the discourse then in hand ; as the same phrase , ver. 29. had . ( 2. ) that there was a distance of time between our saviour's baptism , and that time that john the baptist had the discourse with the pharisees at bethabara , ver . 19 , 24 , 28. which was the day before he met andrew , ver . 35. 3. it 's not at all unreasonable to suppose , that our saviour's temptation in the wilderness , &c. did fall in with that time ; for after his baptism he immediately went into the wilderness , mark 1.12 . and john the baptist may well be supposed to have spent that time in preaching and baptizing near to jordan , and in the parts adjoyning to it ; all which st. john omits , as having been before recorded by the other evangelists , as well as our saviour's baptism . but the learned reader may consult epiphanius , haer. 51.13 , &c. and petavius's notes upon it . and i will refer our author to schlictingius's note on john 1.26 . object . 5. ' he has feigned an epistle , as from st. john , to the bishop and church of thyatira , &c. but it 's certain and notorious , say the unitarians , that there was no church at thyatira , till a long time after st. john's death . 't is a very ridiculous answer made to this by epiphanius , who being sensible ( because he was of asia ) of the truth of this objection , is forced to be content with this vain elusion , that st. john writes prophetically of this church . a. 1. it 's far from being certain , that there was no church , and if st. john be of any authority , it 's as certain there was a church there , as in the other six cities , for it 's in the same stile ; and it may be as well said , there was no church at ephesus , as at thyatira , if the way of writing is to be regarded . 2. it 's not probable that there should be no church there , when churches were planted all about , and that it 's granted all the other six were churches then in being . 3. if i understand epiphanius , he is far from granting it : all that he saith , is , ( 1. ) supposing it to be so * , what will follow ? why , ' these very persons are forced from the things which they object against it , by their own confession , to assent to the truth ; that st. john foretold things to come by divine inspiration , concerning the corruption of that church , and those false prophetesses that should arise in it ninety three years after our lord's ascension . ( 2. ) he positively saith , there was a church there in st. john's time ; for saith he , st. john foresaw that after the time of the apostles , and of st. john , the church would fall from the truth into error , even that of the cataphryges , of which were the pretended prophetesses , priscilla , maximilla , and quintilla . so again , he wrote by prophecy to those christians , that then were there in thyatira , that a woman , who would call her self a prophetess , should arise among them . so that our author is as wide of the sense of epiphanius , as his unitarians were of the truth , that would so many years after affirm there was no church at thyatira in st. john's time . i suppose our author took it up at the second hand ; for i perceive pererius , and perhaps others , mistook epiphanius . it seems that the church there had been either destroyed by persecution , or corrupted by the cataphryges , out of which condition it having recovered a hundred and twelve years after , ( as epiphanius saith ) the alogi ignorantly concluded there never had been a church there till that time ; or however , made use of this pretence to countenance their impious design of overthrowing the authority of that book : a design that our author hath shewed himself too great a well-wisher to , by so formal a repetition of those sorry , and so often baffled objections ; and by adding what force he ( under the name of the ancient unitarians ) could to support them . which brings into my mind an unhappy passage in serm. 2. of the archbishop , concerning the doctrine of socinus , and his uncoucht way of managing of it . it was only to serve and support an opinion which he had entertained before , and therefore was resolved one way or other to bring the scripture to comply with it : and if he could not have done it , it is greatly to be fear'd , that he would at last have called in question the divine authority of st. john's gospel , rather than have quitted his opinion . it was evidently so in the case of the alogi or ancient unitarians ; and what doth our author want of it , that thus rakes into the dirt of that generation , and would have them the best part of the christian church ? but that remains to be consider'd . ii. who are the ancient unitarians , that our author at all times speaks so venerably of , and that thus rejected the books usually ascribed to st. john ? this name of the unitarians and ancient unitarians , is a title much made use of , of late ; and it is a term of latitude , that to those that know not the difference , adds much to the number ; for under that , they would comprehend all that deny a trinity , or think not alike of it with the catholick church , whether arians , or photinians and socinians ; though at the same time they disagree , as well among themselves , ( as i shall shew ) as with us , and particularly in the point in question , viz. the authority of st. john's gospel , &c. our author often speaks of the ancient unitarians ; and if we would know how ancient they are , he tells us , they were contemporaries to the first fathers of the church , and were older than any of those fathers whose works are now extant , p. 50. that is , st. clemens himself contemporary to st. paul. now whom should we so soon fix upon for his ancient unitarians , as cerinthus and ebion , for they were ancient , as contemporaries with the first fathers of the church ; and were both of them unitarians , as they both held that our saviour was a meer man ? but here our author interposes , and because he confesses he has met with these two names in the church history ; and when he did , to be sure finds no passable character of them ; therefore he will not have ebion a person , nor cerinthus a unitarian ; and for the proof of the latter , offers no testimony ( the way for proving matter of fact ) but an argument of his own ; for , saith he , if cerinthus held the unity of god , and denied the divinity and pre-existence of our saviour ( as his grace and the moderns suppose ) neither it should seem , would the unitarians have reckoned him a heretick , nor have rejected the books which they supposed to be his ; namely , the gospel , epistles , and revelation , now attributed to st. john. as if a person might not be orthodox in one point , and heretical in others ; and the unitarians might not reckon cerinthus a heretick ( who held jesus was not born of a virgin , but was the real son of joseph and mary , and that christ descended upon jesus after his baptism , and leaving him again , returned to heaven ; and so it was jesus , and not christ that died ; with more of these whimsical dreams ) though he agreed with them in denying the divinity and pre-existence of our saviour . the matter of fact is beyond all contradiction , that cerinthus was a unitarian , as church-history would have informed any smatterer in it , ( as irenaeus , eusebius , epiphanius , &c. abundantly testify ) but it is his own argument that is , in his pharse , obscure and puzzling . but he is not so willing to part with ebion , the name i mean , and will have it given by some to the first christians , because of their poverty ; and then because the ebionites were unitarians in one sense , therefore they must be hereticks in none . but herein he is as unsuccessful as in his former attempt ; for besides their agreement with the unitarians in denial of christ's divinity , they held the observation of the law of moses necessary , were circumcised , and rejected st. paul as an apostate , &c. both of these then must be unitarians , and ancient unitarians ; but then comes a very obscure and puzzling part of his history ; for whatever cerinthus himself thought , yet our author tells us , that the gospel of st. john was wholly made use of by the cerinthians , his followers . and then though these were unitarians , yet being not of the number of those that wholly rejected st. john's writings , we are much at a loss to find out those of them that were older than any of those fathers whose works are now extant . i doubt we must come a step lower , and from being older than those fathers of the church , whose works are now extant , they will prove at the most contemporaries with , if not after several of them , about the close of the 2 d. century , as is computed . our author himself points to them , and they were the alogi . so termed by epiphanius , because they denied christ to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , and the son of god ; and would have him a meer man. but now though these are unitarians , and the most like to the socinians of all the ancient unitarians , if not the only ones that are so ( as sandius would have it , p. 146 , 147 , &c. ) though they agree with his character again , that they rejected all the works commonly ascribed to st. john ; yet they seem to be the only unitarians that did anciently agree in disowning the authority of all those books ; and then it will follow , that the unitarians were not more ancient than those fathers , whose works are now extant ; though he saith , it is certain and confess'd by them all , that the ancient unitarians from the apostolick times to the nicene council , or thereabouts , did reject them . so that i see no remedy , but if he will be positive in it , that he must be contented to let the cerinthians as well as the ebionites , pass for unitarians , to make his sect thus ancient as the apostolick times : but how he will do to find out those that did thus professedly reject all those writings of st. john before them , and from the apostolick times to them ; and yet were older than such fathers of the church , as clemens romanus , polycarp , ignatius , &c. some of whose works are now extant ; i must leave to his consideration . thus much shall suffice to have said about the authority of st. john's writings , and particularly of his gospel . but there is another point yet to be debated ; which is , iii. to consider what was the occasion upon which st. john wrote his gospel . this is one of the first things his grace doth take into consideration ; as the knowledge of this seem'd to him to be the only true key to the interpretation of this discourse of st. john and the neglect of which was one of the grounds of socinus's great and fatal mistake , as he saith . how ! socinus mistake ! rather let st. john's gospel , and all his other works , labour and sink under the exceptions of the ancient unitarians ; and lye by the walls till the world can give a good answer to them . rather let st. john take up words by chance ( as our author saith , p. 49. ) and use the words life , fulness , only begotten , as they came in his way , without any design , than the great socinus should be blamed . st. john , indeed , may be said to use words by chance ; but sociinus , formed , and thought , and concluded , and understood ; and according as he formed , and thought , and concluded , so it must be meant . he was the man that saw plainly , ( as he words it again , p. 48. ) and if his grace , in vindication of st. john , and in compliance with the ancient historians , will adventure to interpret him from the occasion of his writing , he deserves to be treated with contempt . the serene republick owns none of these titles , bishop and archbishop , &c. thus scoffingly and boyishly doth he introduce this serious argument . o he ! says his grace , how strangely has this man [ socinus ] mistook for want of the light of ancient history ! thus he interprets scripture by scripture , and by reason and wit , not by the fathers and the old historians of the chruches party , &c. i could find in my heart to transcribe what his grace has wrote upon this case ; his words are these : it was the great and fatal mistake of socinus , to go to interpret scripture merely by criticising upon words , and searching into all the senses that they are capable of , till he can find one , though never so forced and foreign , that will save harmless the opinion which he was resolved beforehand to maintain , even against the most natural and obvious sense of the text which he undertakes to interpret . just as if a man should interpret ancient statutes and records , by mere critical skill in words , without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the history of the age in which they were written , p. . 18. and that this was the way socinus took , our author 's own account of it will manifest , 〈◊〉 , where he chalks out the method his great master observed , in interpreting that evangelist , and that is , by laying down certain propositions , which he resolved to accommodate all to ; such was the unity of god : and therefore , saith he , when the word is called god , it must be meant in a sense of office : and whereas it is said , all things were made by him ; those things must be the spiritual world , &c. and then farewell fathers , and historians , occasions , and scripture too , rather than the reason and wit of socinus be called in question . well , but supposing that our author is content to have the historical occasion of st. john's writing inquired into ; yet , as for that assign'd by his grace , it was , he saith , below the gravity of the apostle to confute the wild gnosticks , &c. and if you will take his word for it , he adds , i am of opinion , that there is no historian ( i am sure there is no ancient historian ) who assigns that historical occasion of st. john's writings , even the gnosticks and their eons , mentioned by his grace . in short , he hath not very justly blamed socinus , for not knowing an historical occasion , which is mentioned in no historian , p. 49. this is very positive , no historian , no ancient historian , and mentioned in no historian . we have gained before ( if it be worth the while to prove it ) that cerinthus and ebion ( supposing him for the present a person ) did deny the divinity of our saviour , according as his grace represented it . the next thing is to shew , that these their opinions was an occasion which st. john took for the writing his gospel , in the judgment of the ancient historians , and fathers of the church . here our author interposes , and saith , the account given of this matter by the ancient , is very different from this of his grace . for they say , according to our author 's antique translation , that the other evangelists having committed to writing only the gests of our saviour , during one years space : therefore the apostle john , being thereto requested , declared in a gospel according to him , the time that was passed over by the other evangelists , and what was done by our saviour therein * . it is very true , that the one of these is different from the other ; but tho they are different , they are not contradictory and inconsistent . for then , not only the archbishop would contradict himself , who elsewhere gives the same account , and tells us from eusebius that st john wrote his gospel last , and that on purpose to supply the omissions of the other evangelists † ; but the fathers also would contradict one another , and often themselves ; who sometimes give the one , and sometimes the other , and sometimes both as the reasons of st. john's writing , ( as i shall presently shew ) . by which way of arguing , epiphanius , eusebius , and st. jerome , &c. will closh one with another ; when the first of these saith , st. john wrote his gospel * by the impulse of the holy ghost ; and the other says , it was at the instance of the asian bishops . but now , as these two may well be accommodated , and are consistent ; so it is in the account given by the ancients of the occasion of st. john's writing the gospel ; therefore st. jerom † joyns them together , and after he had said , that st. john wrote it in confutation of cerinthus , and other hereticks ; adds , there is also another cause , and then falls in with eusebius . so irenaeus expresly * so epiphanius . and thus sandius doth acknowledg , that against the heresy of cerinthus and ebion , , st. john ( as we have it by tradition ) wrote his gospel . thus far then we are safe , and have the suffrage of antiquity on our side , that st. john wrote his gospel against the heresies of cerinthus and ebion . and indeed , by our author's reply to this part , we may guess , that when he met with these two names in the church-history , he met with nothing against it . for thus he goes on . first , as to ebion , concerning him , it is , saith he , doubted by the criticks , whether there was any such man : nay , a little after , he is got above the criticks , and positively affirms , that ebion never was . now , supposing his modern opposers , and among them the archbishop , for want of consulting the indexes of names in church history , had mistaken ; yet , how will that confute his modern opposers , who use to quote irenaeus , epiphanius , &c. for their assertion , that st. john wrote against the ebionites ? for tho ebion never was , yet the ebionites were an early sect , and as early as they make him . but saith he , this name was given to the first christians , because of their poverty , according to the signification of the word . a. then indeed st. john was in the wrong for writing against these first christians , whom st. paul refers to , as our author would have us understand , 1 cor. 1.26 . or at least , all those fathers were mistaken that would have st. john write against the heresy of the ebionites , or that reckon that among the number of heresies . for what heresy is there in simple poverty ? but if they that would have the name an appellative , say it was not because of their poverty , but because they thought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , poorly and meanly of our saviour , as they would have him the son of joseph and mary , as some of them ; or of mary , as others ; but all of them agreeing that he was a mere man. so eusebius . what if ebion at last is found to be a person ? so it 's affirmed by tertullian , praescript . c. 33 , &c. hieron . in isai. c. 1 , & 3. hilarius epist. de trin. l. 1. origen in matth. 5 , &c. so epiphanius expresly , ebionites were so called from ebion ; whose followers , saith he , would be so called from their being poor like the apostles : but , saith that father , this is a fiction of their own ; for ebion was a proper name . as for cerinthus , all that he has to say , is , that the gospel of st. john could not be wrote against cerinthus , because cerinthus was said to be author of it . but this is to reason about matter of fact. it 's plain , the ancients , to whom our author appeals , did assert , that it was written against cerinthus ; and it 's as plain , that cerinthus held these opinions , against which st. john is supposed by them to have written . to which he has nothing to reply , but that cerinthus is said to be the author of it ; but that i have already consider'd before . thus far then , i hope , 't is pretty evident , that there are historians and ancient historians , that do assign the same historical occasion of st. john's writings , as is assigned by his grace . but it 's likely he will reply , that these words of his , no historian , and to be sure no ancient historian ever assigns that occasion mentioned by his grace , are to be limited to the gnosticks . whatever he may say , yet i doubt few readers will suppose it ; for he has so artificially mingled all these together , that what he affirms may be applied to all ; and yet , it examined , he can restrain it to this or that particular . and therefore , that i may shew how little he is acquainted with this argument , or how little he consults truth and candor in it , i shall consider it with respect to the gnosticks . he cannot deny , but that the terms , word , light , fulness , only begotten , are the phraseology of the gnosticks , or else he must never have read irenaeus ; which also are used by st. john. now the question will be , whether st. john hath used them by chance , as our author imagines ? or that in opposition to these dreams , st. john shews all these titles did truly belong to our saviour , and to which there is a perpetual allusion , as his grace affirms . i verily believe , that if a gnostick had accidentally light upon that chapter , as the platonick amelius is said to have done , he would no less have been convinced there was this allusion to their hypothesis , than that philosopher was that the evangelist did platonize . hence it was , that the following gnosticks would have confirmed their conjugations and eons from thence . but saith he , it was below the gravity of the apostle to confute the wild gnosticks , and their chimerical eons . why so ? when this sect so far prevailed , that during the lives of the apostles , it grew to a great height , to the great prejudice and disturbance of the christian religion , as his grace observes ; for whose purity and preservation it became even this great evangelist to be concerned . and tho our sage philosopher may call them , chimaera's and sickly dreams , ( as in truth they were ) and so too trivial a subject for the apostolical pen to write of ; yet , when we consider how far those heresies spread , how long they continued , and what mischief they did ( as may be seen in irenaeus , tertullian , epiphanius , &c. ) we may agree to what epiphanius saith upon this occasion . neither , saith he , let any one contemn these dogmata , as full of folly ; for foolish people are perswaded by foolish things . nay , prudent persons may decline from the right way , if the mind be not exercised in the way of truth ; as that father gives an instance of himself , when likely to be perverted by the gnosticks . but lastly , saith our author , i am of opinion , that there is no historian , i 'am sure no ancient historian , who assigns the historical occasion of st. john ' s writings , even the gnosticks and their eons , mentioned by his grace . i answer , that what has been before said is sufficient , when there is a perpetual allusion to the phrase and opinions of the gnosticks ; and very often in the apostolical epistles , as has been observed by many learned persons . but to put this past dispute , besides what is elsewhere , let our author turn to irenaeus , and he will find that ancient author expresly affirming , that st john wrote his gospel against the error of cerinthus ; and a little after , that st. john took away all ground of dissention ; and by the words , the world was made by him , he confuted the gnosticks . so that if our author was of that opinion , it was without any ground . iv. it 's high time we now proceed to enquire into the sense of st. john. the ancient unitarians finding ( as i have observed ) the gospel of st. john not reconcilable to their opinion of christ's being a meer man ; like alexander , at once cut the gordian knot , which they could not fairly untie ; and rejected this and other pieces now attributed to that evangelist , as uncanonical and heretical . but an after-generation ( whom our author dignities also with the same title of ancient unitarians ) more wary than the former , seeing that author , whoever he was , to grow into credit among the other denominations of christians , were careful to shew them , that it was capable of a very allowable sense , as our author saith , p. 53. a. and this seems to be the case of socinus and this his defender , who must not quit st. john , and with the ancient unitarians , call his gospel the fiction and forgery of cerinthu , ( as our author saith they did ) for it has been too long in credit with the other denominations of christians , to admit of such despiteful usage and violence : and therefore they will undertake to shew them it 's capable of a very allowable sense ; but by such pitiful and wretched shifts , by such precarious and arbitrary suppositions , ( as his grace rightly terms them ) and an invention which no indifferent reader of st. john , that had not been prepossessed and biass'd by some violent prejudice , would ever have thought of , p. 58 , 65 , &c. and this will appear , if we try it by any of those ways by which the sense of an author is to be obtained ; such as the occasion , the phraseology , the scope , design and context . as for the occasion , if the authors alledged above , are of any authority , it 's so far unquestionable . as for the phraseology , that is to be understood by the common use of the words , or the subject , or science they relate to ; and accordingly were these phrases in st. john applied in their proper and ordinary signification , as not only the orthodox christians , but even the arians , and amelius the platonist did understand them , ( as his grace observes from eusebius ) and our author is forced to confess as much ; for in the account he gives of the historical occasion ( viz. of socinus's new project ) he thus introduces it , socinus finding it to be the first of all god's declarations , i am the lord thy god. &c. he understood in the beginning , to be in the beginning of the gospel state ; and the word was a god in a sense of office ; and the world he made , a spiritual world. now what is this , but to carry off the words from a plain literal to a figurative sense , and so to acknowledge their doctrine is not favoured by the phraseology of it ? but supposing it to be so , yet , saith our author , socinus observed , that the scriptures abound with such metaphors and figures even when they speak of god , as when god is said to have eyes , arms and bowels , &c. to denote the sight , power and mercies of god. p. 49. a. it 's granted ; but withal , as he saith , the scriptures therein trust to the judgment of the most common readers , and question not but the most ordinary capacity will so understand them . but then how comes this to pass , that from the time of st. john downwards , not the most common and ordinary , nay , the most accurate readers , and extraordinary capacities , were ever so happy as to make this discovery before the fortunate socinus ? and why were not they as well able to find out in this discourse of st. john the ministerial deity of our saviour , the beginning of the gospel state , and the spiritual world , ( the only key , it seems , to unlock the sense of that divine writer ) as they were by the hands , eyes and bowels of god , to understand his power , sight and mercies ? it 's evident that the most ordinary capacities did , generally speaking , by these corporeal members , understand the abovesaid attributes of the deity to be described . and it is also evident that for socinus's explication of that evangelist , the most famed expositors , and much more common readers , no more thought of it , than the ancient navigators did dream of that new world , which columbus two ages ago was so happy as to discover . so that it evidently appears , that there is not the same reason to interpret the phrases , in the beginning , and the word was god , and all things were made by him , in a metaphorical and figurative sense , as there is for the understanding the corporeal organs of speech and action , &c. after that manner , when applied to god : but that rather they must be understood properly and literally , as the orthodox , the arians , and all others have understood , and his grace has expounded them . but hold , saith our author , ' his grace himself , when he comes to interpret the particular expressions , can raise them no higher than arianism , ( viz. that the son was generated some time before the world ) though he alledged them to prove trinitarianism . p. 46. b. well , supposing this , yet if his exposition hold so far good , the socinian hypothesis , that will not allow our saviour to have any existence before his nativity of the virgin mary , will then be utterly overthrown . but what doth our author mean ? when he affirms or denies , as he pleases , what irenaeus , eusebius and epiphanius say ; they are books few understand , and fewer have : but methinks he should be a little more cautious when he uses the same liberty in a book published but the last year , and that has the good hap to be generally well received and read . how then can he say that his grace can raise the expressions no higher than arianism ? when it 's the first of his corollaries , viz. the word here described by st. john , is not a creature . and then follows , this conclusion is directly against the arians , who affirmed that the son of god was a creature . p. 39. and there is not a branch of those verses which the archbishop doth not alike interpret . thus he saith of christ the word , that is , the eternal son of god. p. 6 , 59. in the beginning , that is , he did exist before any thing was made , and consequently is without beginning , and eternal . p. 19 , &c. was god , that is , from all eternity . p. 24 , &c. but perhaps , he will say , this his grace has attempted , but not prov'd . that remains to be tried by what he has to object against it ; and then he only offers somewhat as a reply to his graces's exposition of the phrase , in the beginning , leaving all the rest that was said in exposition and defence of the other phrases of the evangelist , to continue as they were ; and if we may judge of what he could have said of the rest , by what he has said of this , it must needs have been very insignificant : for thus he argues . 1. in the beginning , is interpreted without beginning , which two are distinctly contrary . p. 48 b. a. i answer ; this is not directly laid down as the interpretation of that phrase , but is rather the consequence of what his grace had said just before , as the preceding quotation shews , in the beginning , that is , he did exist before any thing was made , and consequently is without beginning , and eternal . 2. granting he had thus explain'd the phrase , in the beginning , to be without beginning , yet they are not directly contrary . to have a beginning , and to be without beginning , are directly contrary , and more than so , a contradiction . but to be in the beginning , and to be without beginning , are so far from being contrary , that they are very well consistent , for else god himself would not have been in the beginning . thus it is , gen. 1.1 . in the beginning god created the heaven and the earth . by which phrase is shewed , that the heaven and earth had a beginning , and so were not in the beginning , ( for then they had been before they began to be ) and so it could not be said , in the beginning were the heavens and the earth ; for then they had , as god , been without beginning . but it 's said , in the beginning god created them , that is , he that himself had no beginning gave a beginning to them . after this manner doth the wi●●man express it , in the place quoted by his grace , on this occasion , the lord possessed me [ wisdom ] in the beginning of his way , before his works of old . i was set up from everlasting , from the beginning , or ever the earth was , prov. 8.22 , 23. so that to be in the beginning , was to be before his works of old ; to be without a beginning , and from everlasting . 2. he objects , though he [ archbishop ] cannot find the coeternity in the words of st. john , yet he can interpret his own interpretation of his words , so as to make out the coeternity : for he saith , in the beginning , that is , the son-already was , when things began to be ; and by consequence , the son was without a beginning ; for that which was never made , could have no beginning of its being . and then he smartly returns upon him , how , sir , is that a good consequence , or any consequence at all ? for supposing the son was when the world began to be , which is not yet six thousand years ago , will it follow , that therefore he was absolutely without a beginning , or was never made ? &c. answ. if his grace had left this consequence to stand upon its own foot , without offering any proof for it ; yet any one but competently acquainted with the scripture-phraseology , would not have questioned the reason and force of it ; and if not with respect to his adversary , yet for a salvo to his own ignorance , would have forbore his how , sir , is that a good consequence , or any consequence at all ? but i much question his ignorance ; for his cautious adversary , that had been us'd to write with a due guard as well as strength , took care to prevent this objection , and fortify his consequence with the best authority , that of scripture . for thus he goes on immediately after the words quoted by this author , ( and so he is the more inexcusable ) the son already was when things began to be , and consequently is without beginning , &c. and so the jews used to describe eternity , before the world was , and before the foundation of the world , as also in several places of the new testament . and so likewise solomon describes the eternity of wisdom , the lord , says he , possessed me in the beginning of his way , before his works of old , &c. so that if the consequence be not good , or if it be no consequence at all , the scripture is to be blamed , and not his grace for following it in a line of argumentation . according to the scripture way of speaking , that which was before the world , is accounted eternal : and therefore what was in the beginning had no beginning ; and so the whole cause of arianism , that would have christ to be part of the creation , though before the world was , must unavoidably miscarry ; which was the case in hand , and what his grace undertook to prove . but this was fit to be conceal'd ; for otherwise our author would have had as little to say to the archbishop's explication of the phrase , in the beginning , as he has to the other phrases of the evangelist . therefore he chuses rather to wind off with a bare repetition or two , to the socinian hypothesis , to try whether he can with better success encounter his adversary upon his own principles , than upon those of the arian . p. 47. a. b. socinus being a person of a sharp and piercing wit , soon perceived that the arian scheme was not consistent with st. john ; for since there was nothing in the world but creator and creature , that which was the creator ( as the arians did admit the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word to be , and as st. john's words , if literally understood , do import ) could not be the creature . and therefore , either he must , with our author's ancient vnitarians , forgo st. john's authority , or find out some other explication than had yet been thought of ; and that constrain'd him to fly to a ministerial god , and a spiritual world , as the archbishop had shewed , sermon ii. all that our author has to say upon the socinian account , is with reference to a double charge brought against it ; and that is , the unreasonableness and the novelty of this explication . as to the first of these , his grace saith , sermon ii. p. 75. according to this rate of liberty in interpreting scripture , it will signify very little or nothing , when any person or party is concerned , to oppose any doctrine contained in it ; and the plainest texts for any article of faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and rendred utterly ineffectual for the establishing of it . for example , if any man had a mind to call in question that article of the creed , concerning the creation of the world , why might he not , according to socinus his way of interpreting st. john , understand the first chapter of genesis concerning the beginning of the mosaical dispensation ; and interpret the creation of the heaven and the earth , to be the institution of the jewish polity and religion , as by the new heavens and the new earth , they pretend to be understood the new state of things under the gospel , &c. it is certain that it was not phrase of st. john misled socinus , or gave him any occasion for his novel interpretation , but a pre-conceived principle ( as has been before observed ) ; for indeed the phrase of st. john bears such a conformity to that of the first of genesis , that one seems to be a key to the other ; and in the beginning god created the heavens and the earth , is so like to in the beginning was the word , — and all things were made by him ; that one is naturally led to think that as they in words seem to relate to the same state of things , so that the word that thus was in the beginning , and made all things , was truly god ; and that the whole phraseology of it is as properly and literally to be understood in st. john , as in genesis ; and that the one can no more admit of a moral and allegorical interpretation , than the other . this is so pertinently alledged by his grace , and the parallel so lively represented by the bishop of worcester , in a discourse there referred to , that our author seems perfectly at a loss whether to grant or deny it ; and so from admitting the case as it is proposed , would advance another scheme of it ; for thus he saith , ' let his grace put the case , as it usually is , and i am content to join issue with him upon the instance he hath here given . the first chapter of st. john speaks of a certain person , namely of the lord christ , who is confess'd to have been a man , and yet it saith of him , all things were made by him , — so if the first chapter of genesis imputed the creation there spoken of to moses ; if it said , in the beginning moses created the heavens and the earth , it would be not only absurd , but absolutely necessary , to interpret the chapter allegorically and figuratively ; and to say that the heavens and earth are the jewish polity and religion , the church and the discipline thereof , &c. now this answer of his contains somewhat absurd , somewhat untrue , and is also besides the case . 1. it contains somewhat absurd , which is , to conceive that it 's possible for moses an inspired writer , to have delivered himself after that manner ; and that when he was to write of the first institution of the jewish polity and religion , he should thus describe it , in the beginning moses created the heaven and the earth ; and the earth was without form , &c. and moses said , let there be light and there was light , &c. and yet our author , to salve socinus's wild interpretation of st. john , is contented to grant this ; we , saith he , say it , we affirm it , that if the first chapter of genesis imputed the creation to moses , it ought to be so interpreted . 2. it contains somewhat untrue , as when to make out his parallel , he saith , the first chapter of st. john speaks of a certain person the lord christ , who is confessed to have been a man , and yet it saith of him , all things were made by him . for he knows very well , that the person there spoken of , is not confessed by any of his adversaries to have been a man , when that is spoken of him , that all things were made by him . for then he was the logos , the word , the only begotten son of god ; and was not a man , or made flesh , till about four thousand years after the creation . 3. the case as he puts it , is not the case put by the archbishop ; which was to this effect , supposing such a one as spinosa , that would have the world not to be created , but to have been ab aeterno , finding the book of genesis to be in such credit with his countrymen the jews , and the several denominations of christians , that it was not to be gainsaid ; he is therefore careful ( as our author saith some of the ancient unitarians were in the case of st. john's gospel ) to shew that it is capable of another and an allowable sence ; and so in order to their satisfaction expounds it , of the jewish polity and religion , of spiritual heavens , and an intellectual light ( in our author's phrase ) . now the question upon this is , whether spinosa might not as speciously thus expound the first of genesis for the advantage of his hypothesis , as socinus did the first of john to serve his design ? and that any one that compares the one with the other , genesis and st. john , will be able to discern . indeed as absurd as the supposition of his concerning moses is , it might as allowably be said of him , as christ the word have that said of him in st. john , if the word was no more than moses , a ministerial and temporary god , and had no more been in the beginning than moses . and then the book of genesis might as well have begun in the same phrase with moses , as st. john with the word ; after this manner , in the beginning was moses , and moses was with god , and moses was god [ or a god , as he will have it ] . the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . such pitiful and sorry shifts are those drove to that first resolve upon an hypothesis , and then are to seek how to maintain and defend it . the only point remaining with our author is , that the evangelist , who was a jew , speaks here of the messias , in the usual stile and language of the jews , who were want to say , and say it in almost all their ancient books , that the messias should make a new world , he should abolish paganism and idolatry from among the nations ; and thereby ( as the prophets also speak ) create a new heaven and a new earth . answ. i acknowledge the scripture sometimes calls a political or moral change in a church or people , by the term of new heavens and new earth : but , in our author's way of speaking , it trusts to the reader 's judgment and common sense , in a matter that it 's not well possible for him to doubt in , or to question what are the heavens and earth there spoken of , as isaiah 65.17 , 18. 66.22 . 1 peter 3.13 . &c. but here is no intimation given in the evangelist , that the phrases should be translated from a natural to a spiritual sence ; nor can it possibly be without great violence , as their own explication of it will shew : for they are forced to understand christ to be personally the word in one clause , and the gospel to be the word in the other , as socinus doth , in the beginning was the word , christ ; and the word , that is the gospel , was with god. or for the avoiding of that difficulty , others of them make christ to ascend actually , personally , and bodily into heaven before his ministry ( though the scripture speaks not one word of it ) that they may put a colour upon the phrase ; the word was with god , as his grace has shewed sermon ii. p. 62. of which more anon . but now if we take the words in their natural and proper sence , there are several other places to confirm it , as his grace has shewed , p. 101 , &c. and which it shall suffice for the present to refer to . the next thing to be considered is , the novelty of this exposition of st. john by socinus , of which saith the archbishop , it is quite to another sense , and such as by their own confession was never mentioned , nor i believe thought of by any christian writer whatsoever before him . sermon ii. p. 57. which he more largely prosecutes , p. 64 , &c. what saith our author to this ? suppose this ; why may we not own that time and long consideration do improve all sorts of sciences , and every part of learning , whether divine or humane ? i do not think it to be any diminution of socinus , that it may said of him , and of this context , he hath rescued it from that darkness in which it long lay . a. this observation of his had in reason been prevented , if he had well weighed what his grace had said upon it , who thus pursues his argument . 1. that the literal sense was so obvious , that the orthodox , and even the arians and platonists ( as amelius ) agreed in it . but here our author , like a flying tartar that dares not in a pursuit look behind him , throws a spiteful dart at his adversary . as to friend amelius , i think it sufficient to say , that the credit of the trinitarian cause runs very low ; when an uncertain tale of an obscure platonist , of no reputation either for learning or wit , is made to be a good part of the proof that can be alledged for these doctrines . this is spoke at all adventures ; for if he had read eusebius * upon it , he would have found the platonist to have deserv'd a better character , and neither the person to be so obscure , nor the relation of it such an uncertain tale , as he would represent it † . but he that can make historical occasions out of propositions , and will prove matter of fact by reasoning upon it without authority , may be allowed to make characters at his pleasure , and stamp what he will upon a quotation . let him however take or refuse friend amelius , it 's a small part of the proof depends upon that tale ; the use made of that in concurrence with the judgment of the orthodox and arians , was , that not one of them ever imagined that there was any other world alluded to in that place , than the natural and material world , nor other beginning than that of the creation . 2. his grace goes on ; surely it ought to be very considerable in this case , that the most ancient christian writers , ignatius , justin martyr , &c. and even origen himself , are most express and positive in this matter , &c. and if this interpretation of socinus be true , it 's almost incredible that those who lived so very near st. john's time , and were most likely to know his meaning , should so widely mistake it . and then that the whole christan world should for so many ages together be deceived in the ground of so important an article of the faith ; and that no man did understand this passage of st. john aright before socinus . this very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this misrepresentation . 3. and as his grace goes on , that which makes the matter much worse , is , that the religion which was particularly design'd to overthrow polytheism , and the belief of more gods , hath according to them been so ill taught and understood by christians for so many ages together , and almost from the beginning of christianity , as does necessarily infer a plurality of gods. an inconvenience so great , as no cause , how plausible soever it may otherwise appear , is able to stand under the weight of it , p. 73. and which the reader may there see admirably enforced . for which reasons it cannot well be suppos'd , that either time or long consideration , would place a man in so advantagious circumstances , that he should beat out that track , which all christians for 1500 years together , were not able before him to descry . but after all , this shall be no diminution to socinus , as our author will have it . but tho in words he will not allow it a diminution , yet he in fact betrays it ; and after all , is not willing to own the charge . for thus he argues , why doth his grace say , that not only all the fathers , but all christians have for this fifteen ages , agreed in his interpretation of this context ? have there been no christians in the world for 1500 years , but only the arians and trinitarians ? this is a little too gross , for he knows full well , that this is not asserted by the archbishop ; therefore he makes another attempt . or was socinus the first ( for that ( it may be ) was his grace's meaning ) who departed from the arian and trinitarian sense of the context ? what an obscure writer doth he make his grace to be , when he is , as it were , forced to come again and again upon the enquiry , and at length to conclude with , it may be it was his meaning ? and yet at last he is so unfortunate as to mistake it . for his grace doth no more say , that socinus was the first man that departed from the arian and trinitarian sense of the context , than he saith , that not only the fathers , but all christians have for fifteen ages agreed in it . for he knew full well , that there were cerinthians , and ebioniter , and photinians , and others , that went under the general name of christians , that differ'd as well from the arians as the orthodox , and would allow our saviour no other existence , than he had as the son of mary , and so could not with consistence to their principle , expound st. john , as the orthodox and arians expounded him . but let his grace speak for himself , viz. not only all the ancient fathers of the christian church , but , so far as i can find , all interpreters whatsoever for fifteen hundred years together did understand this passage of st. john in a quite different sense , [ from socinus ] namely of the creation of the material , and not of the renovation of the moral world. and however our author would evade and molify it , his grace had proved it beyond contradiction by the confession of his great oracle socinus , and his advocate schlictingius , that own the true sense of these words was never before rightly explained * . and indeed , what our author himself alledges , is a tacit confession of it ; for he produces nothing from paulus or photinus , or the ancient vnitarians , of the word that was god by office , or of the beginning of a gospel state that word did exist in , or of a spiritual world he made , or of the word 's being with god in the revelation of the gospel , or of the personal word 's being with god before his ministry to receive that revelation : but on the contrary , he tells us that according to them , the word was god , as his generation was divine , and was from the beginning with god , in god's decree and intention ; and that the world was not made by him , but for him ; a quite different explication from that of socinus . thus far then it 's evident , that his grace has sufficiently shew'd the novelty of the socinian explication of st. john's gospel . this was a tender point , and what our author had no mind to touch upon , but something must be said , for else the cause would have suffer'd , and he had lost the opportunity of shewing his reading about their patriarch paulus , and their metropolitan photinus , ( titles , it seems , owned in their commonwealth of learning ) and the whole provinces possessed by their followers , p. 53. but if our author is of any credit , they did not only possess whole provinces , but ages too , the two first undoubtedly ( as he suggests ) . and saith he , we are ready to dispute it in the presence of the learned world , that the fathers mentioned by his grace were less of the mind of the trinitarians , than of ours . they held the doctrine that was afterwards called arianism , p. 52. b. 54. a. the first false step he makes , is , that he takes it for granted , that his grace allows the two first ages of christianity to be for the socinians , or at least not against them . for , saith he , if of seventeen ages , we have ( as we have undoubtedly have ) the two first , much good may do his grace with the other fifteen . he must not deny us the two , nay , the three first , generally speaking . it seems his grace must not , nor indeed can deny him if he insists only upon the last fifteen ages as his period , for then he quits the two first . but now any indifferent reader will soon see , that when his grace speaks of fifteen hundred years , it 's with respect to the ages intercurrent from the apostles to the time of socinus , whose exposition he charges with novelty . [ so p. 64 , 73 , &c. ] and who lived in the last century . the second false step , is his way of proof , which is this , we will [ saith he ] wrest it from all the world , that the apostolick creed , which was the only creed of the three first ages , is wholly vnitarian , and perfectly contradicts that interpretation of the beginning of st. john's gospel , which his grace seeks to advance , p. 52. how that is , we must seek further , viz. p. 53. b. where he takes it up again . in the apostles creed , the lord christ is uncontestably spoken of , as having no existence before he was generated in the womb of the blessed mary , by the spirit of god. not to insist upon that , that it was the only creed of the three first ages , it will require a more than an obstinate resolution to wrest it out of the possession of the trinitarians , who both from the distribution of the creed under its three general heads , do assert a trinity , and from the character given to our saviour of being the only son of god , do maintain his divinity . but for this , being he has offer'd no proof , i shall refer him to bishop pierson upon that point , which he has at large explained and defended . 3. his next false step is , that whereas his grace particularly names ignatius , justin , athenagoras , irenaeus , tertullian , and origen , as of the same mind with himself ; this author affirms , that contrariwise they held the arian doctrine ; where yet he fails in his main point , which was to clear socinus's explication , and his doctrine , from novelty : but instead of that , all he attempts is to shew that the ancient fathers were for the arian doctrine ; which is to say they were not for the socinian : and yet even there he fails again ; as has abundantly been proved by dr. bull ; and which i shall look upon as unanswerable , till i see the book he promises us in answer to it . having all this while been employed in vindication of the authority of st. john's gospel against the ancient vnitarians that questioned it , and our author that proposes their arguments ; and in vindication of the orthodox exposition of it , against the arian on one side , and the novel one of socinus on the other ; i shall now proceed to the consideration of those texts of scripture which the archbishop occasionally made use of for the explication of st. john ; and they are , heb. 1.1 . and col. 1.15 . his grace has alledg'd heb. 1.2 . several times in his sermons , twice in his first , for the explication of st. john , and col. 1.16 . and thus far our author goes along with him in the bare quotation ; but he manifestly wrongs him , when he thus triumphs as he goes off from the text ; would a man build the belief of more gods than one , contrary to the whole current , and most express words of the rest of scripture , on a text so uncertain as this is ? p. 51. b. i say he manifestly wrongs him ; for he knows very well , that his grace agrees with the current and express words of scripture , in asserting the unity of the godhead ; and so could never attempt to build the belief of more gods than one , upon any text whatsoever , unless he would contradict himself . what is it then his grace alledges this text for ? why , it is to justify st. john , when he saith , that all things were made by the word ; and consequently the word that made all things must be god. the proposition is st. john's , the consequence is indeed his grace's , but what will necessarily follow , as he has proved it from heb. 1.2 . i perceive our author needs to be remembred upon occasion : for tho this is the use his grace makes of that quotation in sermon first , yet our author is to know there is a second sermon , where his grace doth not criticise upon words , and shew how they may be expounded this way and that way , and leave it , in our author's phrase an uncertain text ; but fully shews , that this verse , and col. 1.16 . must necessarily be understood of the old creation of the natural world and not of the moral world , and the renovation and reformation of the minds and manners of men by the gospel . and this he not only at large confirms , but also gives a particular answer to the comment of schlictingius and crellius upon it ; sermon ii. p 103 , 106 &c. now our author in reason should have interposed to the behalf of these his deserted friends , and have given a just reply to their adversary ; but his business is rather to propose , and repeat , and make some sudden fallies , than grapple with his opponent , and come to downright blows . the first adventure he makes is , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render worlds , more usually and properly signifies ages ; and it s so translated by st. jerom ; and therefore divers of the most learned criticks understand this text of the gospel ages ; of which the lord christ is ( under god ) the undoubted author . a. it seems the learned criticks go different ways , and our author dares not lay too much on their side , that understand this of the gospel-ages ; for he saw that the phrase , he made the ages , was harsh , and as unusual as it is usual for the greek word to signify ages : and which is worse , that the word ages in the jewish and scripture-stile , ordinarily signifying the age before and the age under the messias , it must follow , that the lord christ must be the undoubted author of both the ages ; of that from the foundation of the world to the gospel , as well as that from the gospel to the end of the world : and if so , he must have been existent before the ages ; for else how could he be the author of them ? this he that has been so conversant in the learned criticks of the trinitarians , cannot be ignorant of : and because i have not a list of them at hand , i shall for the present refer him to dr. hammond on luke 1. p. &c. whether he foresaw this or no , i cannot divine ; but however , he has another answer in reserve . for thus he goes on ; but , saith he , let us say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is world , yet grotius gives very good reasons why we ought to render the word thus , for whom he made the worlds ; i. e. god made the world for the messias , or with intention to subject it to him in the fulness of time . a. but supposing it may be so rendred , yet there is no such salvo for verse 10. where it 's said of christ , ( as the archbishop hath unanswerably proved ) thou , lord , in the beginning hast laid the foundation of the earth , &c. 2. the greek phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the very same with what is used , john 1.3 . all things were made by him ; where the ordinary translation is allowed ; and as far as the phrase will go , it may as properly be applied to our saviour , as the efficient , as the final cause , i. e. that the world was made by him , as for him : and that it is here to be understood of the former , his grace has shew'd . 3. the apostle , col. 1.16 . uses these two distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him . but to this our author has somewhat to say . for the archbishop having made use of that place of st. paul to confirm what he had before produced out of st. john , the opponent thinks himself bound in honour to attack him : but in his usual way : for whereas his grace had spent about twelve pages in both his sermons upon the explication of this text , and in answer to the most considerable objection against it ; our author replies , he urgeth that text. — he observes moreover , that in the foregoing verse the lord christ is called the first-born of every creature . and he seeks to prove , i think he has proved it , that first-born here is as much as to say heir or lord of every creature . p. 51. b. a. he speaks as coldly , as if he durst not trust his reader with his adversary's arguments , or so much as suggest for what reasons or upon what grounds the archbishop urged that text. only he grants , that when his grace had shewed that by first-born was principally meant an heir , he softly answers , i think he has proved it . and if he has , he has so far wrested none of the least of the texts produced both by the arians and socinians , out of their hands . arebb . p. 33 , 34. but he goes on , if i may call omitting so . i will omit , that the greater number of criticks and more learned interpreters , of his grace's own party , and among them , athanasius himself , translate and interpret that text , not of real creating , but of the modelling of all things . a. 1. i hope he will admit those to be criticks that are in the critici sacri , or those whom mr. pool has inserted into his synopsis ; but if we may pass a judgment upon the learned i●erpreters by them , we shall be far from finding a number , and i believe it will be a number of one , if he will be so favourable to us as to allow grotius to be one of his grace's party . as for athanasius , i had the curiosity to consult him ( though it 's too hard a task to put upon his reader to turn over two folios to search for a quotation ) but could find no such explication of the apostle , as he suggests . but on the contrary , from that place he shews that all things were created by him , and so he could not be a creature . so in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his synod . nicenae decret . a. 2. he saith he will omit this , that is , as i thought , give it up ; but i find rather it is that he will not be obliged to defend it : he finds the archbishop had made the point of a moral creation a little too hot to be maintain'd ; but being it 's what he himself has a great liking to , he goes on to say all he can say , in hopes his reader may think as favourably of it as himself . but he comes off as to himself , as i said , i will not insist on this concession . he therefore comes to another retrenchment , and that is the account given of it by st. chrysostom ( as he will have it ) in the opus imperfectum , who reads it thus ; for him were all things created . so saith he , the sense is , all things were originally created by god for the lord christ ; namely , to subject them , in the fulness of time , to him , and his law. a. as for what he saith of the opus imperfectum of st. chrysostom , whoever was the author of it , it 's granted by the learned that it is not st. chrysostom's . but let it be whose it will , i am pretty confident that there is no such exposition of that phrase in the book ( though it consists of 54 homilies . ) and besides the turning it over , i am confirm'd in it from what is said there , homil. 30. upon that , who is my mother , &c. i , who before the constitution of the world , created the world , know no such worldly parents , &c. indeed this version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him , is merely to serve the hypothesis that he is advancing . for when he can apply it to a moral creation , he admits it , as john 1.2 . and so it 's necessary to be understood here , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him to reconcile all things to himself . and accordingly as the apostle begins , so he ends the verse with the same phrase ; by him were all things created ; and as one would think to prevent all cavil , uses phrases as distinct as the efficient and final cause , for so he closes the verse , all things were created by him , and for him ; by him , as the efficient ; and for him , as the final cause . but here our author would fain find out an evasion , and that is by translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him ; and then it shall be , all things were created for his use , and to his service . and if any one should ask what is the difference ? he answers immediatly , that the latter , to his service , is exegetical and explanatory of the former , for his use . this , he saith , is probably design'd by the greek , and yet he knows how ( by a peculiar rule of logick ) to crowd more into the conclusion than is in the premisses , and out of what , in his own opinion , is but probable , to infer a necessity ; for thus he concludes , the greek word being probably design'd as exegetical : therefore the sense of necessity is , for him , and to him , i.e. for his use , and to his service . just as if i should say , it 's probable that he never read the opus imperfectum , that calls it st. chrysostom's ; and therefore it 's certain he has not . to conclude , tho he would as to this text fairly , if he can , get rid of this moral creation , and athanasian spiritual modelling of things , for a reason he knows ; yet he is still within the inchanted circle ; for at the last his probable explication leaves him there ; and what was it else when he says , all things were originally created by god for the lord christ , namely , to subject them in the fulness of time to him , and his laws ? and how doth that differ from the modelling and changing all things in heaven and earth , to a new and better estate ? on the earth , by abolishing paganism , and idolatry , &c. and in heaven , angels and heavenly powers being put under his direction , &c. as he tells us in the column of those things that are omitted . lastly , it 's not probable that his is the just explication of this place , and that for a reason or two . 1. because the apostle discourses this afterwards , v. 20. having made peace through the blood of his cross , by him to reconcile all things to himself ; by him , i say , whether they be things in earth , or things in heaven . for the clearer understanding of which , i shall take liberty to set before the reader the connexion of a few verses . the apostle , v. 14 speaking of our saviour , in whom we have redemption through his blood , &c. proceeds to shew who this redeemer was , and that in a two-fold capacity . first , in respect of his divine nature , who is the image of god , the first-born or heir of the whole creation : and then gives the reason of such his preheminence , and why he bestows so great a title upon him ; and that is v. 16 , 17. for by him were all things created , &c. from thence he proceeds to discourse of him as to his human nature , and the station he is in , v. 18. and he is the head of the body &c. and this done v. 20. he returns to the point where he set forth , v. 14. and accordingly his lordship's explication is very easy and natural , p. 34. who is the image of god , the heir and lord of the whole creation ; for by him all things were created . 2. this author's account of this place is not probable ; for christ's being the head over all things , was not till his death and resurrection , when his mediatory kingdom began ; whereas our author says , that all things were originally created by god for the lord christ ; and without doubt as for his use and to his service , so for the advantage of them that were under his government and direction . but what a v●st solitude was there , a chasm of 4000 years before his birth and being ? and in what a condition was the whole world of intelligent beings , till our saviours resurrection and ascension ? what service could he challenge from them , when he himself lay in the embrio of nothing ? and what advantage could they have from him that was to come into the world for the redemption of mankind 4000 , 3000 , &c. years after ? where was the paganism and idolatry he in that dismal interval abolished ? where the angels and heavenly powers that were put under his direction , and by him employed in defence and succor of the faithful ? what was it to those unhappy souls , born so many ages before his time , under the constellation of paganism and idolatry , that some thousands or hundreds of years hence should arise the lord christ , who in the fulness of time was to be actually set above all thrones and dominions , &c. and in whom as in their head , all things should be united and consist ? as our author words it . of the pre-existence of our saviour . that the word described by st. john had an existence before his incarnation , and his being born of the virgin , was a conclusion his grace inferred from the phrase , in the beginning . serm. 1. this he confirmed by several texts of scripture , which he ranked under the two following heads . serm. 2. p. 84. 1. those which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. 2. those which affirm that the world and all creatures were made by him . of the first sort are joh. 3.13 . 6.62 . 8.58 . 13.3 . 16.27 . 17.5 . 1 joh. 1.1 . in which it 's said of our saviour , that he came down from heaven , was with god , was before abraham ; that he had a glory with the father before the world was . to those which say our saviour was in heaven , and came down from heaven , our author returns some general answers , ( as for method's sake i shall consider them . ) first , he answers in general , that these texts , in their most literal sense , amount to no more than this , that the lord christ is a messenger , really come forth from god to men . as much is true of every prophet , and the very same is used concerning st. john baptist , joh. 1.6 . there was a man sent from god , whose name was john. answ. 1. if these texts amount to no more than this , that the lord christ is a messenger from god to men , then can no more be concluded from thence , than that he was no more a prophet , and no more with god , and no more sent from god , than other prophets , or than john the baptist. and if as much as this is true of every prophet , then it may be said of every prophet , and of john the baptist as well as our saviour , that he ascended into heaven , and came down from heaven , and was with god , and had a glory with him before the world was , &c. but where do we find the scripture to express it self after this manner of any but our saviour , no not of moses , as much a friend of god , and conversant with him , as he is affirmed to be ? 2. if these texts amount to no more than this , that christ is a messenger from god to men , then how will our author be able to make use of any of these texts for that new doctrine of theirs , concerning christ's ascension into heaven , before he began his ministry ? for if as much is true of every prophet , then our saviour no more ascended than other prophets ; and then what becomes of his express proof for such an assertion ? secondly , he answers again , how little these texts are to his grace's purpose , would have been obvious to every reader , if he had set down some few of the many texts which so plainly expound to us what is meant thereby . joh. 7.28 . i am not come of my self . joh. 5.43 . i am come in my father's name . joh. 8.42 . i came not of my self , he sent me . joh. 7.16 . my doctrine is not mine , but his that sent me , &c. a. these texts would have not been to his grace's purpose , if they prove no more than that our saviour was a messenger sent from god to men , and which is as true of every prophet . for if our saviour no more came from god than other prophets ( as far as these texts will then signify ) he was no more pre-existent than they . but these texts are to his purpose if they expresly say , that christ actually came down from heaven to declare the will of god to men ( as our author in the next paragraph , forgetting himself , doth affirm . ) for if that be allowed , then all the difficulties his grace has urged against their imaginary doctrine of our saviour's ascension into heaven , before his ministry , will return upon them , and require an answer . as for what he adds from these latter texts , would our saviour have said he came from god , is sent by god , to deliver a doctrine which is not the messenger 's , if he had himself pretended to be god ? a. this , i am sure is nothing to the purpose ; for what is this to the pre existence of our saviour , the present subject of the discourse ? but however , what inconsistence is there in this , for our saviour to say , the doctrine is not mine , but his that sent me , tho he himself be god , and partake of the same nature with the father , when he is the only begotten of the father , and was also man ? why is this any more inconsistent , than to have it said , that he is god , and yet the man christ jesus ; that he was in the beginning with god , and yet born in the fulness of time ; that he knew all things , john 16.30.21.17 . and yet knew not the time or day of judgment ? mark 13.32 , &c. these things are consistent upon the principles of the orthodox or trinitarians , that hold the word to be god and man ; but not upon theirs that hold , that he is man and not god. 3. he answers again in general , that his grace propounded to prove the pre-existence of our saviour , by the texts that expresly say our lord christ ascended into heaven before he began his ministry , and then came down from heaven to declare the will of god to men. that is , be propounds to prove the trinitarian doctrine , but really proves the doctrine of the unitarians . a. 1. if this be so , his grace was mightily mistaken , to attempt the proof of this point by such texts as expresly say the contrary . a great and inexcusable over-sight , if it were true . but where are those texts that expresly say , that our saviour ascended into heaven before his ministry ? it was a prejudice socinus would infuse into his reader , that there is but that one text of st. john 1. to prove the pre-existence of our saviour before his incarnation , which the archbishop has disproved , p. 81. but here it holds ; for his texts that he saith expresly prove what he asserts , shrink all into one , viz. no man hath ascended into heaven , but he that came down from heaven . 2. where is it expresly said in that , or any other text , that our saviour ascended into heaven before his ministry ? it is not so expresly said , that our saviour ascended into heaven , but that servetus understood it spiritually , and saith that it was so express'd , because his spirit was from the beginning in heaven , and that his words were heavenly . but it 's neither there , nor any where expresly said , that our saviour ascended into heaven before his ministry , and then came down from heaven to declare the will of god to men. that is wholly a fiction of a case , as his lordship has sufficiently proved . our author , indeed , would represent it , as if his grace had only found fault with them for this their opinion ; and after the having bestowed a few hard words upon it , and call'd it an arbitrary and precarious supposition , ( tho he himself understands the text in a literal sense ) should then give it up . but that this is a fiction of their own , i may say again , his lordship has sufficiently proved ; and so much the more reason have i now to say it , as his adversary has not dared so much as to take to task any one argument or paragraph relating to it . for with what strength doth his grace argue against it from the exact history of our saviour's life , from the importance of the matter ( if true ) , from the silence of the evangelists , and especially of st. john ? how doth he argue against it from the weakness of the socinian attempts to prove it , and for which in effect they have nothing to say ? how from the inconsistency of it with scripture ? and that whereas st. john saith , the word was in the beginning , and then was made flesh : they say , that he was first made flesh , and then a great while after was in the beginning with god. how , lastly , doth he argue from the disagreement in the several parts of this their interpretation ; as it may be worth the reader 's while himself to observe * ? all this our author has prudently pass'd over ; but that he may seem to say something , and have a fair opportunity to complement where he wants a reply ; he forms a question for his grace , ( for it 's a charge , and not a question , archbishop , p. 92 , 93. ) he demands , saith he , when did this ascension of our saviour into heaven happen ? his grace had indeed charged it upon them , that they themselves cannot agree precisely when ; and without doubt he wanted a fair account of it . but our author unfortunately pitches upon that time for it , which his adversary had beforehand prevented . for thus he answers , st. john hath resolved this question in these words of his gospel , [ in the beginning the word was with god ] i. e. in the beginning of his ministry , just before be enter'd thereon ; the lord christ was with god by ascending ( as himself expresly and often saith ) into heaven . this account of it is very precise . but to this his grace had already made two exceptions . 1. that this is not consistent with their own explication of the phrase , in the beginning , that is to say , when the gospel first began to be published ; which was by authority from him ( he having ascended into heaven , and came from thence to declare the will of god to men , as our author saith ) but that was not began to be published , till after he had been with god ( in their sense . ) and therefore if the word was at all with the father , so as to ascend from earth to heaven , it must not have been in the beginning , but before the beginning . 2. he sheweth , this is not reconciliable to another opinion of theirs , which is , that christ was not god but by office and divine constitution , and that he was not so constituted and declared till after his resurection , and his being advanced to the right hand of god ; but if in the beginning , is in the beginning of the gospel-state , then the word was god in the same beginning that he was with god , and so must be god by office , before he enter'd upon his office of publick ministry , and consequently long before his resurrection . but if he was so constituted not till after his resurrection , he was not god in their sense of the beginning , and so consequently was not with god , nor did ascend into heaven before he began his ministry . so that there is no manner of proof , either for the matter , or the time of this legendary doctrine of theirs , concerning our saviour's ascension into heaven before he began his ministry , if the aforesaid arguments hold good . but that which our author presses most , ( without regarding the arguments against it ) is the literal sense of the phrase , no man hath ascended , &c. in which , he saith , the archbishop doth understand it . but this is no more true that his grace so understands it , than that it 's expresly and often said in scripture , that our saviour ascended into heaven before his ministry , ( as our author affirms ) unless it be when his grace undertakes to prove that such an ascension never was . but supposing it were literally to be understood , yet will it not serve their purpose . for then , according to the letter of it , our saviour must have come down from heaven before he ascended thither . if it had been worded , that no man hath come down from heaven , but he that hath ascended into heaven , then he would have ascended first , and after that have descended : but when it 's said , no man hath ascended into heaven , but he that came down from heaven , ( if the manner of speaking is to be our guide ) then he must have came down before he ascended , after the way the apostle speaks , ephes. 4.9 , 10. now that he ascended , what is it , but that he also descended first , &c. i say , the order of words then shews , that his descent must have been before his ascension ; which is diametrically opposite to the socinian hypothesis , and is not to be accommodated but by the orthodox sense of it , viz. that he that in the beginning was with god , and had a glory with the father before the world was , in the fulness of time was made flesh , and came down from heaven , to fulfil and declare the will of god to men . and then it orderly follows , no man hath so ascended into heaven , and no man hath been there to understand the will of the father , but he that first came down from heaven , and is in due time to ascend thither ; as if he had said , ( to transcribe the paraphrase of a very learned person ) from me alone are these things to be learned , for none can go up to heaven to fetch the knowledge of them from thence , but i came down from heaven to reveal the will of god * , &c. the second sort of texts which speak of our saviour's existence before his incarnation , are these , father glorify thou me with thine own self , with the glory which i had with thee before the world was , john 17.5 . and before abraham was , i am , &c. john 8.58 . to the first our author replies , that according to st. austin and grotius , this is to be understood of god's decree , after this manner , let me now actually receive that glory with they self , which i had with thee in thy decree and purpose before the world was . and if we may take his word , he saith , that he has sufficiently confirmed this interpretation in the second edition of his brief history of the unitarians . he very seasonably refers us to his second edition , ( which i have not seen ) for in the first it exceedingly wants some confirmation . all that he has to say there , is , that we in scripture are sometimes said to have that which we have in god's decree . from whence he infers , therefore so also we may understand , that christ had glory before the world was . an inference very cautiously worded , therefore we may understand , &c. and it was not without reason , as i shall immediately shew . a. 1. i grant that the scripture doth often represent things after this manner , so that that which is to be hereafter , is spok●n of as if it was actually present and existent , as isaiah 53.3 . he is despised and rejected of men . and in like manner we are reputed to have that which we have by promise , as in the place he quotes , 2 cor. 5.1 . we have a building of god , &c. but then as decrees and promises do in the nature of them respect the future , so there must be some reason for this manner of speaking , which without such reason would be absurd . now , the reason of such forms of speech , is to represent the certainty of the thing , that it being thus appointed and promised by almighty god , it shall as certainly be fulfilled in its season , as if it was now actually present . but set aside such reason , and such forms of speech will be absurd ; as for example , if i should say , all generations that shall be to the worlds end are now in being , and have been ever since the world was . but there is no such reason for such an interpretation here , for this respects the time past . 2. tho we should be said to have that which we are decreed to have , yet we cannot be said to have it before the world was ; as for instance , we cannot be said to have a building of god before the world was ; for that is to have it before we were . we may be said by the foresaid prophetical scheme of speech to have what we that are in being , shall have in its proper time ; but we are not said to have it , or to have had it before the foundation of the world. god indeed may be said to give before the world , by virtue of his decree and intention so to do , because he always was , is , and ever will be , and to him all things are present in their causes , over which he has an absolute power . but tho we may be said to have , with respect to the time to come , as well as present ( in the cases aforesaid ) yet we cannot properly be , nor are in scripture said to have it before the world was , because we are born in the world. thus god may be said to give us grace or salvation before the world began ; in the place he cites , 2 tim. 1.9 . but we are not said to have a building of god before the world was . and so when it 's said , father , glorify me with thine own self , with the glory which i had with thee before the world was ; as it doth suppose our saviour to have been in being , and to have had a glory with the father before the world , so he cannot be said to have it in decree before the world was . 3. and that the words are not capable of such an interpretation will further appear from the phrase , with thee , which answers to that which went before , with thine own self ; and if the latter doth signify the actual enjoyment of that glory , then so doth the former . indeed , the phrase with thine own self , and with thee , ( for they are both one ) doth suppose the person that is with god to be in being . as it was when god is said to be the god of abraham , isaac , and jacob ; thereby is implied , that those holy patriarchs are alive , according to our saviour's reasoning , god is not the god of the dead , but of the living , matth. 22.32 . and if to be the god of abraham , did imply that abraham was in being ; then surely , if it had been said of abraham , that he was with god , it must also imply that abraham actually was . for he could no more be said to be with god , and not be ; than god could be said to be his god , and he not alive . and accordingly it might as well be said of abraham , that god was his god in decree and intention , as abraham might be said to be with god , and yet be no otherwise so than in god's decree . so absurd is it , with our author , to allow our saviour to have had no being before the world was , and yet to say he was with god before the world , which is in the same breath to say he was not , and yet he was . a difficulty our author , with those he follows , found to be so great , that they chose rather to give a new interpretation of the phrase , in the beginning , john 1.1 . ( as has been before shew'd ) and so to allow the word to have then been actually with god ; rather than to maintain , as some others before did , that the word was with god in his decree , contrary to the plain and evident meaning of that phrase . 4. i may add , if the sense of this prayer of our saviour is , father , glorify me with thine own self , with the glory which i had with thee in thy decree and promise before the world was ; then ( according to what our saviour saith , ver . 22. the glory which thou hast given me , i have given them , the like glory being promised to and decreed for all the faithful ) every good man may use the same prayer with our saviour , and say , father , ●lorify me with thine own self , with the glory which i had with thee before the world was . but i suppose st. austin , ( who our author saith was for this decretal sense ) would not have presumed to do so . i confess i have done more than in strictness i was obliged to , when he refers us to another book of his , and to another edition of that book ; but i am apt to think this answer will serve for either meridian . the second text produced by the archbishop , is john 8.58 . before abraham was , i am : the obvious sense of which words ( saith his grace ) is , that he had a real existence before abraham was actually in being , p. 86. but on the contrary , the socinians say , that he was before abraham was , in the divine foreknowledge and decree . this his lordship took to task , and shewed , that this is nothing but what might have been said of any other man , and even of araham himself ; and that our saviour had then no preference or advantage above abraham . and then argues from the words i am , as the proper name of god , whereby is signified the eternal duration and permanency of his b●ing . which he confirms by several other places . to this our author has nothing to reply ; but would insinuate as if his grace had only proposed the place , without any manner of proof ; for after this ridiculous manner doth he represent it : his grace will not hear of this [ about the decree ] ; we cannot help it ; but we know the reason to be , because he taketh it as a ground of his interpretation of this text , that our saviour was ( not only in god's decree , but ) in actual existence before his progenitor abraham ; but that is the point which his grace had to prove , not to suppose as a ground of interpretation . this person writes , i perceive , for a party , and presumes his readers will never consult the books he pretends to answer ; for else he would not so boldly venture thus to impose upon the world , and to tell us that his grace only supposes , but does not prove what he proposes ; and accordingly he himself slips over the argument , and runs from it as far as he can . 2. he replies , here again i must mind his grace , that none of his proofs , in their utmost stretch , run higher than arianism . a. proofs : he should have call'd them suppositions , if he had not forgot himself . but what if those proofs run no higher than arianism ? they are sufficient : for all his grace was under any obligation at this time to prove , was our saviour's pre-existence , against the socinians , serm ii. p. 56 , &c. ( having in his former sermon maintained the point of our saviour's deity , against the arians , &c. ) and if he has proved that , he has gained the point under consideration . all that our author has further to say , is , to give us his opinion of this text over and over , and ushers it in with a magisterial authority : but if we can , let us make both arians and trinitarians sensible what is the meaning of these words , before abraham was , i am , from the circumstances and context . but if i may not too much incur his displeasure , by laying aside his supposals for the present , i will venture to propose the case as the evangelist relates it , and then discourse with him upon it . in vers. 48. our saviour replied upon the jews , your father abraham rejoiced to see my day ; and he saw it and was glad . to this they captiously object , thou art not yet fifty years old , and hast thou seen abraham ? that is , was 't thou coexistent with him , and born in his time , who has been so long dead ? whom makest thou thy self ? [ ver . 52 , 53. ] to this our saviour answers , verily , verily , i say unto you , before abraham was , i am . which text , according to our author , is elliptical and imperfect , and wants somewhat to supply it : which he thus attempts , i was long before abraham ' s time in the decrees and promises of god. now supposing it so to be , why must it thus be supplied ? o , saith he , it cannot be true in any other sense , being spoken of a son and dependant of abraham . supposing that to be spoke of such a one , why may it not as well fall upon the former as latter part of the clause , and so be read , before abraham was the father of the gentiles , ( signified in isaac ) i am , or i was in the world ? or why may it not be said , before abraham was , i was in being ? for though our saviour was a descendant of abraham according to the flesh , yet he was the begotten son of god ( as none of abraham's posterity was ) that was in the beginning , and before the world with god ; and so he might literally say before abraham was , i was or am . but supposing we admit his explication , that before abraham was , i was in god's decree . would this prove what was to be proved , that he that was not fifty years old , had seen abraham , or that he was co-existent with abraham ? suppose we take it as he would have it , independent of what it was to p●●●● what a mean 〈◊〉 was it for our saviour to alledge , i was 〈◊〉 abraham , namely , in god's decree ? for , might not the jews then reply , so abraham was before adam , and so both abraham and adam were before the world ? might they not say , so were we then before abraham ; abraham before himself , and we before we were they , might they not say , is any thing before another 〈◊〉 art thou before abraham , or abraham before us , since all would then be co-existent alike in decree , being the decrees are alike eternal ? might not our saviour as well have said , i have seen abraham , reserving to himself , in the book of genesis ; as say , before abraham was , i was , reserving to himself , in the book of god's decree ? lastly , if our saviour had said , before abraham was , i was in god's decree , or had been so understood , where was the blasphemy for which the jews would have stoned him ? it is apparent that the jews presently understood him being a title known to all , and known to belong only to god , as well known ( by reason of that noted place it relates to in exodus ) as jehovah , and so immediately they took up stones to cast at him . but his grace hath not so done with this text , but goes on to fortifie it with other parallel places , as to the phrase and signification , p. 100. as hebr. 13.8 . the same yesterday , to day , and for ever . and revelat. 1.8 , 17. i am alpha and omega , the beginning and the ending , which is , and which was , and which is to come , the almighty , rev. 22.13 , 16. this our author declines , and instead of proposing it as it lay in his grace's sermon , he takes up the latter of these places in the close of his discourse upon this head after this manner , the last of his grace ' s texts to prove the pre-existence and divinity of our saviour , is rev. 1.8 . p. 58. b. though out of its place , i am content to take it as he proposes it ; and especially because i may hope now , if ever , to make a convert of him ; for thus he answers , when his grace proves that these words are spoken , not of god , but of christ , i will thank him , and give him the cause . fairly offered , and fit to be accepted . in the first place , i take it for granted , that i need not remind him of what his grace has observed , that these expressions are the common description which the scripture gives of the eternity of god , whose being is commensurate to all the several respects of duration , past , present , and to come . for this is the reason why our author denies this to belong to our saviour , since that would be to ascribe such a being to him , as is commensurate to all these durations . therefore with his usual assurance , he affirms , that they are not spoken of our lord christ , seems to me as clear as meridian light , from what is said v. 4. from him which is , which was , and which is to come , and from jesus christ. where we see plainly , that jesus christ is distinguished as a different person from that almighty who is , and who was , and who is to come ; therefore he cannot be intended in the description , v. 8. answer . i suppose that he intends this as a general answer to the several places of the revelation quoted by his grace ; and then it 's as much as to say , that since jesus christ is distinguished from him who is , and was , and is to come , v. 4. therefore he cannot be intended at v. 8. nor 17. nor ch. 22.13 , 16. that is , that these expressions , which are the common description the scripture gives of the eternity of god , are never applied in any of those places to our saviour : but if it appears that they are at any time applied to our saviour , his argument is utterly ruined , and it will unanswerably follow , that if jesus christ is , and was , and is to come , then he is alike eternal as the father , and partaker of one and the same nature with him . 2. how doth it follow that jesus christ is distinguished as a different person from him who is , was , and is to come ; therefore he cannot be intended in the description at ver . 8. ? for he may be a different person from the almighty father , who is described by that character , v. 4. and yet as the son have the same property essential to the divine nature ascribed to him . this we contend for , and this i shall endeavour to prove . i shall begin with v. 8. i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . all the question is , who is the lord that thus saith of himself , i am alpha and omega , & c ? for this we must consult the context , and then the character will appear to be his that cometh with clouds , v. 7. that made us kings and priests unto god and his father , v. 6. the first begotten of the dead , the prince of the kings of the earth , that loved us and washed us in his blood , even jesus christ , v. 5. so that he is no less the alpha and omega , than he is the prince of the kings of the earth . but let us go on with that divine writer , whom we find after the same manner describing our saviour , v. 11. i am alpha and omega , the first and the last . and that it 's given as a character belonging to him , is evident , for he is the same that commanded st. john to write , and whose voice he heard , the son of man that he saw in the midst of the seven candlesticks , v. 12 , 13. so again , v. 17. he that saith of himself , i am the first and the last , is the same with him that saith of himself , v. 18. i am he that liveth and was dead , and behold i am alive for evermore . so again , he saith of himself , chap. 2.8 . these things saith the first and the last , which was dead and is alive . and as st. john begins , so he ends this prophetical book , cap. 22.13 . i am alpha and omega , the beginning and the end , the first and the last ; viz. the same with him that saith , ver . 12 , & 20. behold , i come quickly ; — jesus that sent his angel to testify these things , v. 16. from all which laid together it is very manifest , and as clear as the meridian light , that these phrases are applied to our saviour , that he is the beginning and the ending , which is , and which was , and which is to come , the almighty . but how can the being of a creature be commensurate to all the several respects of duration , past , present , and to come ? and what a presumption would it be in a creature that had a beginning , to say of himself , i am alpha and omega , the first and the last ? so that our author must in the conclusion side with his antient vnitarians and deny the revelation to be canonical ; or be as good as his word , and give his adversary the cause , and write a retractation . the last place our author touches upon ( omitting several other material texts cited by his grace ) is 1 job . 1.1 , 2. that which was from the beginning , which we have heard , &c. which he thus expounds ( calling into his aid grotius and vorstius , in his opinion two the ablest interpreters the church has yet had . ) 1. the word of life , that is , the gospel . 2. eternal life , i. e. the immortality therein promised . 3. from the beginning , that is , they were always intended and purposed by him , but not manifested till reveal'd in the gospel . 4. we have seen and handled , is to signifie their knowledge of it was most assured and absolute . for the hebrews are wont to declare the certainty and clearness of things by terms borrowed from the senses . ans. though the hebrews are wont to express the certainty and clearness of things after that manner ; yet i don't find that the scripture is wont to speak thus of the gospel , viz. the gospel which was from the beginning , which we have seen with our eyes , and our hands have handled , and which was with the father . but i find that saint john in his gospel speaks of our saviour in the like terms , for thus he saith of him , in the beginning ( which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , as his grace observed p. 19. and grotius before him ) was the word , and the word was with god , v. 4. in him was life , v. 14. we beheld his glory , and he is said to be manifested , joh. 14.21 , 22. and 1 joh. 3.5 , 8. now what can be more evident than that when the author is the same , the phrase the same , and more agreeable to the subject under consideration , that it should be alike understood in one book as the other , and so that which we have heard , and seen , and looked upon , and handled , and was with the father , should be the son , and not the gospel of god ? but saith our author , grotius and vorstius think otherwise ; and he goes on , i know not why his grace overlook'd this interpretation of two of the most learned and judicious criticks of this or any other age . answer , i answer in his phrase , i marvel much how our author should know that his grace overlook'd it , for it 's likely that he might not have the same opinion with this writer of these two great men , so as to think them the ablest interpreters the church has yet had : vorstius for many reasons , and grotius for his posthumous notes ( i should rather call them adversaria ) come not up to that character . besides his grace knew very well what both the antient and learned and judicious criticks of latter ages , thought of this text. in the number of the former is tertullian , adv . praxeam . c. 15. amongst the latter is erasmus ; and even grotius is inconsistent with himself , when he goes off from the gospel to the miracles that attested it , in his explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have looked upon . before his grace leaves the argument of our saviour's deity , he takes notice of a usual plea of the socinians , that they glory they have reason clearly on their side in this and the other point of the b. trinity ; and that the difficulties and absurdities are much greater and plainer on our part than on theirs , a.b.p. 115. to each of these his lordship made a distinct reply , and shew'd particularly as to the doctrine of the trinity , that tho' it was above , yet it was not contrary to reason ; that though there were difficulties , yet no absurdity in it . this our author thought fit to pass over in silence . as to the latter , his grace undertook to prove that the opinion of our adversaries hath greater difficulties in it , and more palpable absurdities following from it , than any they could charge upon the orthodox . as when they say , that the son of god is a meer creature , not god by nature , and yet truly and really god by office , and by divine appointment and constitution ; to whom the very same honour and worship is to be given which we give to him who is god by nature . p. 123. in which his grace observes two difficulties and absurdities . 1. that they hereby bring idolatry by a back-door into the christian religion , as they give divine worship to a mere creature , and as they willingly admit two gods , the one by nature , and the other by office. 2. that they cannot vindicate themselves in this point in any other way , than what will in a great measure acquit both the pagans and papists from the charge of idolatry . this our author saith , is not an uncommon imputation on the socinian doctrine , and thus far he is in the right , for besides modern writers , the stream of the fathers charge the arians with idolatry as they worship christ , whom they suppose to be a meer creature . thus athanasius , gregory naz. and nyssen . st. basil , epiphanius , &c. and this charge our author doth rather avoid than deny ; for which purpose he divideth the vnitarians into two sorts : such as give christ no divine worship : of these he saith , it is certain we have wrote no book this seven years , in which we have not been careful to profess to all the world , that a like honour or worship ( much less the same ) is not to be given to christ-as to god. and then he will by all means have this charge of worshipping our saviour , to be a soul calumny thrown on them by the trinitarian preachers . do the trinitarians think , saith our hussing controvertist , they may devise a religion for us , and then come up into their pulpits to declaim against the schemes that are purely of their own invention ? in good time we shall have a pulpit socinianism , as there was in the late reign a pulpit popery ; for this author writes in the very way and phrase of misrepresentation and representation . but after all , is this a misrepresentation ? did never any vnitarians or socinians give honour and worship , a like and even the same to christ as to the father ? is that charge a device of the trinitarians ? our author will undertake for himself , for that is the we in this book , the author of the history of the vnitarians , the author of the criticisms on mr. milbourn , &c. and so for seven years backwards . we , saith he , have wrote no book this seven years , in which we have not been careful , &c. but were there no years before the last seven , that can be looked into ? he knew what the arians , and what socinus and his followers held and do hold . but he and his , for whom we want a name , ( for they are in this neither arians nor socinians ) unless we will call them francisco-davidists , are herein very reserved and cautious , that they may not give the same nor alike honour to our saviour as to god. indeed if they were of another mind before the seven years past , they have done well to change it , to ease themselves of a troublesome charge of giving divine worship to a mere creature , as did the arians and socinians ; and of as troublesom adversaries as socinus found franciscus david to be , that would not allow divine worship to be given to christ , because he was a creature , and that by so doing they should be guilty of idolatry . but after all his suming , and his talk of a devised religion , and declaiming pulpits , and schemes purely of their own invention , he is forced to own that there is a second sort of vnitarians that give divine worship to our saviour ; and that 's an objection in his way . but his grace will say perhaps , why ? do you not pray to christ ? and to close the objection , do you not then give the like , nay the same honour to christ as to god ? his answer to this is well worthy our observation . 1. there are indeed some vnitarians who pray to the lord christ. but why some ? did not the numerous arians , and did not socinus , and generally all called after his name do so ; and did they not think themselves obliged so to do , inveighing against those that did not ? 2. he adds by way of excuse , they pray'd to him indeed , but it was to him , as that mediatory king , who is ( say they ) appointed by god to succour us in all our straits and wants . but is not this to equal him with god , to whom alone we are taught to direct our prayers ? nay , is not this to attribute to him the divine properties of omniscience and omnipotence , when he is supposed to know and succour us in all our straits and wants ? no , saith he , for they own that his knowledge either of our wants or prayers is only by revelation from god ; and his power by which he relieves us , is wholly of god's giving . but is not prayer a part of divine worship , and peculiar to god ? and don't they then equal him to god , when they pray to him ? and is not that idolatry , to give to a creature the worship belonging to the creator ? and can any divine appointment make that not to be idolatry , which in its nature is so ? ( as the protestants use to maintain against the church of rome ) . and besides , don't those socinians that worship our saviour , affirm that they worship him as god ? thus socinus himself pleads , vt pro deo ac domino suo venerentur , tom. 2. p. 631. that they worship him as their god and lord. and much more to the same purpose . and what is it to worship him as god , but to give him divine worship ? the second difficulty and absurdity his grace charges upon them , is a plurality of gods , the one by nature , the other by office , a creature-god , a god merely by positive institution . all that he has to say to this , is , will he deny positively and directly , that the lord christ is a god by representation and office ? and then steals off with , let his grace give it under his hand , that the lord christ is not a god in these senses . a. this is much as if when charged with idolatry for giving divine worship to christ , if a mere man , he should say , will his grace deny positively and directly , that christ is a man ? for though he denies not christ to be a man , yet he affirms , that christ , if no more than a man , is not to be worshipped with divine honour . so tho he should not deny christ to be a god by representation and office , yet he affirms that one who is so and no more , cannot be the true god , nor be worshipped as god ; for that would establish a plurality of gods. but his grace on the other hand took not himself concerned , nor doth the case require , that he should positively assert , that christ is a god by representation ; for that is more than our author himself dares to do , who faintly enough concludes , that as moses is called a god , so also christ may be called a god by mission , representation , and office. now how unreasonable a thing is this , that he should put it so hard upon his grace , to deny positively and directly , what this author himself dares not positively and directly affirm ? for he cautiously saith ( for fear a proof should be required ) , so also may christ be called a god. but our author is too sparing and modest in his expressions , for the socinians are not backward to acknowledge , that our saviour is true god , and that there are more true gods than one ; and that to say there is one only supreme independent god , and to worship one god by nature , is judaical , and a renouncing of the christian religion . vid. smalcius exam. cent. err. & refutatio smig . de novis monstris , &c. to conclude , his grace had said , that the socinians cannot vindicate themselves in this point any other way , than what will in great measure acquit both the pagans and the papists from the charge of idolatry . this our author calls a thunder-clap ; and truly by his own pleas he makes good the imputation . for , 1. he saith , they pray to christ as a mediatory king , who is appointed by god to succor us in all our straits : and of this kind were the dii medioxumi among the heathens ; and so are the mediators of intercession , the saints and angels , in the church of rome , who they say are appointed by the supreme god to hear and succour us . 2. he saith , that the knowledge our saviour hath either of our wants or prayers , is only by revelation from god ; and his power is wholly of god's giving . so the romanists say , that the saints have their knowledge of our state , either by revelation , or in speculo trinitatis , in the glass of the trinity ; which is much the same . 3. our author saith , the worship given to christ is not the same which is given to god. so the church of rome hath their superior worship , latria , which they give to god ; and an inferior , dulia , which they give to saints . 4. our author saith , though these socinians pray to christ , yet they don 't hereby equal him to god. this is the very plea made by the church of rome for the worship they give , and the prayers they offer to saints and angels . from all which we see how much modesty as well as truth there is in what his grace observes , that they cannot vindicate themselves in this point any other way , than what will in a great measure acquit both the pagans and the papists from the charge of idolatry . sect . ii. of the incarnation of our blessed saviour . after a discourse of several pages , which our author declines , his lordship proceeded to the most usual and considerable objections of his adversaries against the doctrine of christ's incarnation . as , object . 1. they say , that this union of the divinity with the humane nature , is , if not altogether impossible , yet very unintelligible . to this his grace replies , that there is no impossibility , is evident from the union between the soul and body of a man , p. 147 , and 158. against this our author makes two exceptions . except . 1. in a personal vnion of a soul with a body , the vnion is between two finite and commensurate things ; which is not only possible , but very conceivable . but in the pretended personal vnion of god to man , and man to god , the vnion is between finite and infinite . answer . here our author over-runs the point , when he considers the personal union of a soul and body , merely as a union between two finites ; for instances between such , the world is full of : whereas the difficulty is , as the union is between soul and body , that is , spirit and matter , which are two extreams , and so incommensurate ; and yet notwithstanding they are not only vitally united , but they both retain their distinct natures and properties , as his grace observes . under which notion , the personal union between two such unequals is as difficult to conceive ( were it not that we are sure that it is ) as the personal union between the divine and humane natures in our saviour . but our author pursues his point . for , saith he , the personal union of god to man is between finite and infinite ; which cannot be without admitting one of these things ; either that finite and infinite are commensurate ; which every one knows is false : or , that the finite is united only to some part of the infinite , and is disjoyned from the rest of it ; which all trinitarians deny and abhor ; because if so , jesus christ should not be perfect god , but only god in part . answer . by this way of arguing our author may as well undertake to prove , that there is no such thing as a personal vnion between the soul and body ; for , that cannot be imagined without admitting one of these two things ; either that soul and body are commensurate and equal , and alike extended , which every one knows is false : or , that body and soul are united as to some part only , which is disjoyned from the rest , and that is of a spirit to make it material . what more plain , if his argument be true , than that there can be no personal union between the soul and body , such distant extremes ? so that you may as soon expect that the soft and impalpable air should be united to a thunderbolt , or a speculative thought to a milstone , as that there can be a union between things so incommensurate and unequal , as a body and a soul are . but if notwithstanding such conceived difficulties , soul and body are thus found to be united ; then is it alike consistent that the two natures in our blessed saviour be united in one person . again , by the same way he may go on and prove that immensity is no perfection of the divine nature ; and that it 's impossible god should be every where , and essentially present . for immensity ( if it be ) has a relation to place , that is , infinite to finite : but such a relation cannot be in god , without one of these two things , that finite [ place ] and infinite [ immensity ] are commensurate , which every one knows is false : or , that the finite [ place ] has a relation to some part of the infinite , and is disjoyned from the rest of it ; and so the divine essence is particle and divisible , which all deny : the difficulty we see presses as hard upon the personal union of soul and body , and god's immensity , as upon the union of the divine and humane natures in our saviour ; and which he must deny , or give up his argument . indeed it is not for us to talk metaphysically of the divine nature , till we understand our own ; nor of the nature , kinds and modes in higher matters , till we understand the connexion and union of parts in a pebble or a bubble : left by such an attempt we run our selves into heresie , a dangerous and inevitable rock , as our author represents the case ; or into his downright nonsense , of uniting two understandings , or persons , by the abolition of one of them . except . 2. the vnion of soul and body may be personal , that is , may constitute or make one person : because it is not the vnion of two persons , but only of one person ( the soul ) to a thing which is otherways without life , reason , memory , or free-will — but in the ( pretended ) vnion of god with man , there are two distinct , and very different lives , reasons , memories and free-wills , which utterly destroy the notion of a personnl vnion . for a personal vnion supposes but one life , one reason , one memory , one free-will . because if these things which constitute a person are found more than once , there is no longer one person but two , and consequently no personal vnion in the sense in which we are arguing . answer . i deny that two lives , or two understandings , or two free wills , do necessarily make two different persons or beings , when there is a subordination between them ; for then they receive their denomination or title from the supreme . as we usually say there are three sorts of life , vegetation in plants , animality in brutes , and rationality in men ; now if one of these is alone , that gives denomination to it , as a plant is called a vegetable . but when the vegetative life is united to the animal , it loses that character , and the creature then is called an animal , and is so called as if there was no principle in it of vegetation . and the rational ( though there be vegetation and animality ) is so called , as if there was no vegetation or animality . that is , when there are several powers one in subordination to another , they make not several beings ( as they would do if alone ) but the supream gives the denomination to the whole . and thus it is in the case before us , where there are two natures , the divine and humane ; two lives , the immortal and mortal ; two understandings , an infinite and a limited ; two wills ; and yet not two persons : because the understanding and will of the inferior ( the humane nature ) is subordinate to the superior ( the divine ) and so the person is as much one , as if there had been but one nature , one life , one understanding , and one will. as to our author's history of apollinarius , nestorius , and eutyches , ( were i disposed to make excursions ) i could present him with the rhapsody and bedrole of the opinions of those he calls vnitarians , from cerinthus and ebion downward to socinus , and of the violences and outrages of the arians against the photinians and orthodox ; and of the rancour of the photinians against the arians and orthodox : but that i shall refer to a more proper occasion . object . 2. 't is a thing incongruous , and much beneath the dignity of the son of god , to be united to humane nature . to this his grace makes a large reply , and amongst other things saith : the lower any being , be he never so high , condescends to do good , the glory of his goodness shines so much the brighter . to this passage alone our author returns an answer , if i may call a representation so , and in requital i shall return him the reverse of his comparison , mutatis mutandis . if christ by the just interest he has in the favour of his father , procures the pardon of sinners , and to keep them for the time to come from the like bad courses , should obtain the grant of eternal happiness , and then give them such counsel and precepts , as might best dispose them to a new course of life ; — would not this care and benignity be sufficient , unless the son of god himself came , and be content to be cloathed with the rags of humanity , and to be bound and buffetted , imprisoned , arraigned , condemned and crucified for them ? in his judgment , such a scene would have more of folly than goodness . and he concludes , therefore much less is it to be supposed of god , than of a wise man. this needs no farther animadversion , the impiety of it is a sufficient reply . object . 3. the incarnation is not necessary , saith he . for our opposers grant this , that the pardon of sin might have been offer'd to mankind by a prophet in the name of god ; so that there was no apparent cogent necessity , no extraordinary and indispensable cause for it ; and so must be allowed an unaccountable , causeless debasement of the divine majesty ; and seeing no such cause is assigned , saith he , we have leave to believe it never was . a. the objection is of our author 's own forming ; and there are two uses he makes of his adversary's concession ( which for the present we will take as he represents it . ) 1. that if there was no apparent cogent necessity , no indispensable cause for the incarnation , it must be an unaccountable and causeless debasement . 2. seeing no such cause is assigned , therefore they have reason to believe it never was . as to the first , it 's a gross mistake ; for there may be a good and sufficient cause for that , which there is no cogent and indispensable , and much more no apparent necessity for : he tells us , that the gospel and pardon of sin might have been offer'd to mankind by a prophet in the name of god , and so there was no apparent and cogent necessity for christ's incarnation . and surely if the offering pardon by a prophet was sufficient , there was no apparent , cogent , and indispensable necessity for christ's coming into the world ; and then ( according to our author's way of arguing ) christ's coming into the world is as unaccountable , and causeless , as he would have his incarnation to be . 2. as to the second : seeing no such cause is assigned , therefore the son of god was never incarnate . a. i answer , by this way of arguing , christ was never crucified , any more than he was incarnate . for if there was no indispensable cause for it , it might have been omitted ; and there was no indispensable cause for it , where the teaching of a prophet was sufficient . and without an indispensable cause , our author has taught us the wisdom of god would not stoop to such a humiliation ; and consequently , our saviour was no more crucified than he was incarnate , if our author argues right . under the covert of this objection , our author takes to task the reasons which his grace offers for our saviour's being incarnate ; and excepting the case of mysteries ( which i shall reserve for another place ) our author frames one general answer to them all , viz. ' that these considerations do not prove the incarnation expedient in the age of augustus ; for they were much more forcible in the time of adam , than of augustus . for in the last , god could propound only to reclaim men from their idolatries , errors and impieties ; but if he had been incarnate in the age of adam he had prevented them . and if these are good arguments , 't is morally impossible , either that there was in the age of augustus , or ever shall be an incarnation . he concludes , i think i may say , this is an accurate and just reasoning : it being founded on this maxim of common prudence , that what was more expedient to be done at first than afterwards , would have been at first , if it had been at all expedient to be done . a. the reasons given of christ's incarnation , viz. the reclaiming mankind from their idolatries , errors and impieties , are the same with the reasons for christ's coming into the world : and where the reasons are the same , they are to be tryed in the same way . let us therefore put christ's coming into the world , into the room of his being incarnate ; and we shall find it as requisite ( if our author's argument be of any force ) that he should have come into the world from the beginning , as that he should have been incarnate from the beginning ; and as morally impossible he should have been born in the age of augustus , as that he should have been incarnate in his time . for these reasons were much more forcible in the age of adam than of augustus . for by so late a nativity as the age of augustus , god could propound only to reclaim men from their idolatries , &c. but by being born in the very time of adam , he had prevented the idolatries of 4000 years . — if these be good arguments for christ's nativity , ' t is morally impossible , either that there was in the age of augustus , or that there ever shall be a saviour born into the world. the same argument will also affect the gospel , and make it necessary , that it should have been as completely published in the age of adam as of augustus . this is a home charge indeed , a charge of a great overfight and neglect in almighty god , for want , it seems , of attending to a maxim of common prudence , viz. of doing what was more expedient to be done at first than afterwards . for according to our author , the whole design of salvation by christ was mis-timed , and the fulness of time for it was in the age of adam , and not of augustus . this he accounts acurate and just reasoning ; and i suppose the next news we hear , will be amendments upon the gospel ; and a set of chronological tables to rectifie us in these matters . and to that work i leave him . for i suppose he will not expect from his adversaries , that they should prove to him , that the time of augustus was better than that of adam , for our lord's appearance in the world ; or to give him the reasons , why almighty god chose the time of augustus for the nativity of our saviour , and the publishing the gospel by him , rather than the time of adam . a vindication of the lord bishop of worcester's sermon concerning the mysteries of the christian faith , from the exceptions made against it , by the author of the considerations on the explications of the doctrine of the trinity . if the author of the considerations had a mind to have writ upon a noble argument , this learned adversary gave him a fair occasion to try his skill , by proposing the two different hypotheses concerning the salvation of mankind by jesus christ , and shewing the agreeableness of the one , by his assuming our nature , and suffering in our stead , to the revealed will of god. which he confirms , as it 's most plain and easie , and agreeable to the most received sense of the words ; as it suits with the scope and design of the whole new testament ; hath been generally received in the christian church ; and best agrees with the characters of those persons from whom we receive the christian faith , viz. christ jesus and his apostles . upon the last of these his lordship more particularly discourses . but instead of taking his adversary to task about this weighty subject , our author chuses rather to fall upon some other points , where he may have a greater scope for the gratifying his roving fancy ; not caring to be tyed up by the rules and measures of strict argumentation ; and therefore for the fitting to his purpose what he had to say , he passes over the other , under the character of a great many heads , too troublesome for a reader 's view , whereas the chief of all ( as he will have it ) lies in these three . 1. god may justly require of us to believe what we cannot not comprehend . 2. those who reject the mysteries of faith , do themselves advance greater mysteries than those they declaim against . 3. the manner and way of salvation the church teaches , tends more to the benefit of mankind , than the way of salvation by christ taught by the socinians . of these three propositions our author thus passes his judgment . the first is true ; but not to the purpose . the second is home to the purpose , but not true . the third is neither true nor to the purpose . when he elsewhere read this character of a certain book , without doubt he thought the cadence of it very pretty , and might be divertive for his reader , whether it were right or wrong , and fit for his purpose or not . but because i am apt to suspect the exactness of such turns of fancy , i shall make bold to examine them , and see how his character and the heads of discourse he applies it to , will agree . the first , saith he , is true , but not to the purpose . the contrary of this used to be accounted true by his predecessors in the same way ; socinus himself , as his lordship shewed [ serm. p. 21. ] denied the divine prescience , because he could not comprehend it ; and the incomprehensibleness of a doctrine used to be a mighty argument amongst the socinians , against the truth of it , as might be shewn . but our author is of another mind , as he tells us , for the present : and if his lordship could by prescience have foretold his mind , and foreseen he would have replied upon him , he might have spar'd to himself ( as he gravely observes ) the pains of these ten pages in his sermon , in which he seeks to prove , that there are many things we do not comprehend . but his lordship is not to be blamed for want of that prescience , which the acute socinus would not allow to god himself . and to say the truth of it , he thought he had wrote against a socinian point , but our author can tell him , he utterly mistakes ; perhaps his lordship had not read the notes on the creed of aibanasius , nor the trinitatian scheme of religion , nor the answer to mr. milbourn , ( books our author recommends ) nor the history of the last seven years ; for it 's likely he might there have found the index expurgatorius to socinus , and his successors ; and the alterations made in this refining age in their grosser doctrine , without which they will tell him he writes against imaginary socinianism . but our author within the compass of three pages changes his mind . in page 4. all the works of god are incomprehensible , and we cannot comprehend the least spire of grass . but pag. 7. he cannot understand why his lordship and many others are so positive , that we cannot comprehend an infinite attribute , as eternity . now i should have thought that the works of god , and a spire of grass are as comprehensible as an infinite attribute . he tells us , contradictions are by all confessed to be impossibilities ; and so i take comprehensible and incomprehensible to be ; it remains therefore upon him to shew that they are possible ; and-that while it is not possible for a spire of grass to be comprehended , that yet eternity may . he bears a little too hard upon his readers , to suppose their memory or attention will not hold out three pages together ; and that he may have the liberty to affirm and deny , and contradict himself ( as shall best serve his end ) without offence to their understanding . but perhaps , the heat of writing and controversie was the occasion of this inadvertency . the first of these , the incomprehensiblenss of god's works , is left in it's place to try its fortune , and to subsist upon its own credit . but when he maintains the comprehensibleness of an infinite attribute ( he might have said infinity , for that is a divine attribute ) because it sounds not so well , and these men that have taught the world , that to do contradictions would not be a perfection , but an imperfection in the divine nature , may have also taught them , that infinity cannot be comprehended by a finite understanding , nor god be comprehended by a creature ; because of this he takes himself concerned to make good his paradox , by setting up such a notion of comprehension as he conceives may support it : and that is , that to comprehend a thing , is to have a clear , distinct and adequate conception of it . and he adds , may we not have such a notion of an infinite attribute ? i think we may . let us suppose for the present , his definition of comprehension to be good and right ; may we not then have as clear , distinct , and adequate conception of a spire of grass , or any of god's works , as of infinity and eternity ? and then how comes he before to acknowledge the truth of that saying of his lordship's , that we cannot comprehend the least spire of grass ? but how true soever his notion of comprehending may be , he mistakes in the application , when he saith , vve may have a clear , distinct , and adequate conception of an infinite attribute . now we used to say ( till the days of discarding mysteries came on ) that only god can comprehend his own essence , and nothing less than infinite could have a clear , distinct , and adequate conception of infinite . for 't is evident we have not a clear , distinct , and adequate conception of that which we can give no adequate definition of . but we can give no adequate definition of infinite ; and therefore-are forced to speak of it by way of negation , and rather say what it is not , than what it is . thus he himself describes god's eternity , viz. 't is that duration by which he is without all beginning and end. which is by no means , a clear , distinct , and adequate definition of it . for first duration applied to eternity , is what is usually call'd a contradiction in adjecto : for saith our author , it is of the nature of a duration to consist in a succession ; but in eternity is no succession . for what succession was there before the creation of the world ? and yet there was the same eternity then as now . so that to describe eternity by duration , and to cut that indivisible into parts by succession , is to make a temporary eternity , which methinks sounds as ill as an eternal moment . secondly , it s by no means an adequate definition of eternity , because it consists of negatives , without all beginning and end. a greater proof cannot be given of the inadequateness of our conception , than thus to go through the world of beings , and assertions , and to say it is not this , and it is not that , and yet we are never the nearer to tell what the thing really is . as if i would ask , what is an infinite attribute ? and he should answer , a perfection without bounds . what is a spirit ? a being that hath no flesh and bones . what eternity ? a duration without beginning or end. do we understand infinity , a spirit , or eternity , the better for all this ? as suppose when the word spirit is applied to god , angels , and souls departed ; will the abovesaid definition give me any clear , distinct , and adequate conception of it , and assign the difference between what it is in god , and what in a creature , or what at all ? a mistake then it is in the thing , as well as a contradiction in him ; and the reason of this blunder ( next to a carping-disposition of mind , watchful to take all advantages ) is , that he was not aware of the difference between apprehend and comprehend , and confounded existence with essence , that the thing is , with what the thing is . and of both of these he himself has given us a remarkable instance . for the bishop having said , if nothing is to be believed but what may be comprehended , the very being of god must be rejected too . p. 22. our author upon it makes this observation , ' that the attributes of god are incomprehensible , i have often heard ; but never till now what his lordship adds ' in the next place , purely from himself , if nothing , saith he , is to be believed , &c. but why is this purely from himself ? for this admirable reason , subjoyned by our author , to comprehend the being or existence of god , is only this , to comprehend that god is : and if we cannot comprehend that , all religion ceases . but how came that word existence in ? to comprehend the being or existence of god is only this , &c. for his lordship has no other word than being , which plainly there refers to the nature , and not the existence of the almighty . so in the paragraph just before , it is madness to pretend to comprehend what is infinite : and in the close of the same paragraph , as long as they believe an infinite and incomprehensible being , it is nonsense to reject any other doctrine which relates to an infinite being , because it is incomprehensible . so that it 's god , as an infinite and incomprehensible being , that his lordship is discoursing of ; not of his existence , but his essence and nature . and yet we are not at an end of these difficulties , were we to consider his existence . to return to the bishop's first proposition ( as recited by our author ) viz. god may justly require of us to believe what we cannot comprehend . to what purpose is this ? for our author saith , he [ the bishop ] utterly mistakes , in thinking that we deny the articles of the new christianity , or athanasian religion [ concerning the trinity , the deity , and incarnation of our saviour , &c. ] because they are mysteries , or because we do not comprehend them ; we deny them , because they are contradictons , impossibilities , and pure nonsense , p. 4. b. surely this new christianity , this athanasian religion , is no other than babylon in the revelation , that had mystery wrote on her forehead , that was the mother of harlots , and abominations of the whole earth ; and deserves to be treated in like manner , if she vends imposture and contradictions under the name of mysteries , as he represents it . but in defect of a royal authority to consummate the sentence , there is a terrible scourge , a book wrote by a learned friend of theirs , that hath wrought wonders , and with the like success as the whips were shew'd to the sicilian slaves , to their utter discomfiture . so that the merchants of these wares have their markets spoiled , or much hindred , if he is to be believed . and yet after all , if we may guess at the book by his sample out of it , it 's as gentle as one could wish ; and falls in with his adversaries . for what doth he say , but what they have said before him ? as , 1. there are in religion some mysteries , and incomprehensible secrets . 2. we are not to give the venerable name of mystery to doctrines contrary to nature's and reason's light. 3. the ordinary meaning of mystery in scripture , is not something in it's own nature dark and obscure , but something intelligible , and kept secret in past ages , and was revealed in gospel-times . but for all this , may not the word mystery be applied to such things as are in some measure known , but in much greater unknown to us ( as his lordship saith ) ? and when our author's friend doth say , the ordinary meaning of mystery in scripture , is for what was a secret , but now made known ; it supposes that he was sensible it was also sometimes there us'd for what was in its own nature dark and obscure . i thought to have pursued this argument , but i the rather pass it , because it 's under the consideration of a learned pen. amongst the instances that are incomprehensible , his lordship begins with eternity ; and saith , that he is apt to think , there is no greater difficulty in the conception of the trinity , and incarnation , than there is of eternity . a bold saying ! and he deserves to be expos'd for it . difficulties the bishop calls them , but our author will have it contradictions , and many contradictions in the trinity and incarnation ; and insinuates that his lordship would himself have call'd his difficulties in eternity , contradictions , if he durst ; for thus his adversary goes on , he dares not call them contradictions ( though as he states them they are undeniable contradictions ) because if they were confess'd to be contradictions , he would be forced to deny an eternity . and it is not long before we are told the bishop denies that also . there are two difficuties his lordship observes in the eterternity of god. the first is , ' that if god was for ever , he must be from himself ; and what notion can we have in our minds concerning it ? our author represents this , as if it was the bishop's design to argue against god's eternity , after this manner , i am sorry an eternal god must be a contradiction . had he no way to defend his new mysteries , but by espousing the cause of the atheists ? &c. a calumny as black as hell ! for , is there any word leaning this way ? what! to prove that there are contradictions in the notion of eternity , or that an eternal god is a contradiction ! doth not his lordship both affirm there is great reason to believe the eternity of god , and in the same breath effectually prove it , and confute those atheists whose cause this slanderer would have him to espouse ? but this is his usual way of prefacing an argument ; the reason for it lies open enough . but where is the contradiction ? at last it proves one of his own making . for , saith he , what makes him [ the bishop ] say , god must be from himself , or self-originated ? for then he must be before he was . for god to be before he was , is a contradiction . but i do not see how it follows , that if he is from himself , he must be before he was ? for he may be from himself , and yet be necessarily and eternally existent . this 't is likely our author saw , and therefore to clinch his argument , he joyns an alias to the phrase , from himself , and then it is from himself , or self-originated . and now he has put a pretty varnish upon it ; for self-originated , if strictly taken , implies an origine or beginning from himself : and ( as he saith ) all origination of what kind soever is inconsistent with an eternal being . if his lordship had said , god had his beginning or origination from himself , or in his adversarie's phrase were self-originated , there had been some colour for him to have inferred , then he was in being before he was . but to be from himself , is no more liable to such an inference , than when we say he is self-existent , or in the word used by the fathers , ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god of and from himself , that is , so as to have no cause nor beginning . the second difficulty his lordship proposed about god's eternity , is , how god should co-exist with all the differences of times , and yet there be no succession in his own being ? — and succession being not consistent with the absolute perfection of the divine nature , therefore god must be all at once what he is . this our author saith , is a great many contradictions , and proposes no less than five queries upon it , which he gives his lordship time till dooms-day to answer . for thus he closes them , the notion of the trinity , and this notion of eternity , will be vindicated both in a day . however we will try if the day for it be not already come ; and for trial's sake , i will venture to offer them again to the reader , as they stand in his treatise . q. 1. what is the difference between an eternal moment , ( which every one discerns is a contradiction in the very terms ) and between possessing eternal life all at once , which is his lordship's definition of eternity ? a. the difference is as great , as between contradiction and truth . an eternal moment is a contradiction ; for a moment is a moveable point , and passes as soon into not being , as it came into being . it was not , it is , and immediately is not ; and so nothing more opposite in the nature of it to eternity . but eternity admits no succession , no divisibility , no moments , no past , no future , no motion , no change , and consequently must be all existent together , and all at once : for there is no mean between succession , and all at once ; and since succession is imcompatible with eternity , eternity must be all at once . and if god did not possess himself all at once , he could not be eternal . q. 2. seeing it is of the nature of all duration to consist in a succession , else it were not duration but a moment , i ask whether it be not unavoidable , that if almighty god possesses eternal life all at once , he must have passed into some durations before they are ? the duration , for example , in which the day of judgment shall be , is not actually come . but if god possesses eternity all at once , he is already entred upon that duration , that is , he is entred upon it before it is . a. if it be of the nature of all duration to consist in a succession , then there can be no more duration than there is succession in an eternal being : and consequently , 't is a gross absurdity to conceive of god , as entring upon a certain duration , and passing into some duration , which is to conceive of him as a temporary being , and that began to be , ( for so it is in all succession ) and not as one that is eternal . q. 3. seeing it is a contradiction , and therefore impossible , that any being should possess a duration before such duration is ; i desire to know of his lordship , how it can be an imperfection ( as he affirms ) in the divine nature , not to do that which implies a contradiction , &c. a. 't is true , that it is a contradiction , and therefore impossible for a creature , to whom duration and succession belong , to possess a duration before such duration is . but it is a contradiction , and therefore impossible for god to possess any duration ( which consists in succession ) because he is eternal . for him to possess a certain duration and succession , would be to suppose him in duration a , before he removed to duration b , and when he is in duration b , to have left duration a. eternity in god , is with respect to time , what immensity is to place ; and so he is all at once , as he is at once in all places ; and as notwithstanding the innumerable divisions in place , god is no more divided , than he was before place was created . so , notwithstanding the manifold distributions of time , god is no more in one duration than in another , but is now the same eternal undivided being , when there is a before , a present , and an after in time , as he was before there was any time , duration or succession . q. 4. how is it more an imperfection to pass from not being , into such a duration , to such a being in it , than 't is an imperfection to pass from not operating in such a duration , to operating in it ? this last all men must confess to be true of god ; for none will dare to say , god made all his works at once . a. to pass from duration to duration , and from not being in such a particular duration to a being in it , is no other than succession which ( as has been shew'd ) is utterly inconsistent with the nature of god , who is eternal . to pass from not operating in such a duration , to operating in it , is to suppose there was a duration before god did operate in it , which is manifestly absurd . for duration is a continuance of time ; but what duration was there in eternity , before there was any time , or god began to operate and make the world ? again , to argue from the works of god to his nature , is to circumscribe him to time and place , as they are . and he may as well argue , that god began to be , when he began to operate , as to argue from succession in the creatures , or a succession of god's operation in the creatures , to a succession in himself ; and that he cannot be all at once , because he did not make all his works at once . q. 5. what shadow of imperfection is it to pass from one duration to another , when the person so passing , carries with him all perfections into every duration ? a. if this were so , the almighty would want one perfection of his nature , which is eternity . for he can no more carry his eternity with him into the various successions of duration , than he can pass from place to place , and carry his immensity with him . 't is the upshot ( i will not say the design ) of these his queries to overthrow the eternity of god , under colour of disproving the notion of the platonists and boethius , the school-men and the doctors , and professors of mysteries in our times , ( as he derives its pedigree , and is pleased to give their character ) viz. that eternity is a possession of all at once : and so turns all the bitter invectives upon himself , with which he so virulently , and without any pretext endeavours to wound his adversary . for what else is the effect of his doctrine of succession in god , and passing from one duration to another ? for where there is succession , there was a beginning , unless he will make the first moment in his succession to be eternal , which he knows is a contradiction in terms . the two remaining difficulties which his lordship offers to our consideration , and to shew how incomprehensible things are , are the spirituality of god's nature , and his prescience . to the former he makes no other reply , than to disavow ( if it is so ) what was charged upon some of their way about god's corporeity . as to the latter , nothing will serve his turn , but that the bishop opposes the vnity of god ( that envied doctrine ) by finding contradictions in his eternity and foreknowledge . but what if the bloody charge fall upon socinus , who found the difficulties , and as he thought , the contradictions in the doctrine of god's prescience to be so great , intrenching upon the freedom of humane actions , and making god the author of sin ; that he thought it the better way wholly to deny it . but this our author is very careful to suppress . 2. proposition . the difficulties , saith his lordship , are in point of reason more insuperable in the socinian way than ours ; of which he gives several instances that may be called mysteries . 1. the mystery on the part of the orthodox , is the eternal son of god's being with the father before the world was made by him . the mystery on the other side is , ' that although jesus were born six months after john baptist , yet he was in dignity before him . now this , saith the bishop , is a mystery ; forasmuch as it cannot be conceived that the evangelist should , in lofty expressions , and profound language , prove a thing which was never disputed . it is st. john that is referr'd to , and if he may be esteemed the author of that gospel , yet our author cannot find that profound language and lofty expressions in him . the sense indeed , saith he , is sometimes profound , but the expression is always mean. so little judgment had friend amelius , when at the first reading he thought the barbarian ( as he call'd that divine evangelist ) to platonize ; and in his profound language to imitate his great master . indeed our author rather thinks of a character befitting a rhetorician , orator , or poet , than a philosopher or divine writer . as if because the evangelist had not an elevation of conceit or expression , like or above the greek or roman orators , or poets , his language could not be profound , nor his expressions lofty . 2. saith he , if the language were profound , it would not follow , the sense intended must be a mystery . but it would follow , that st. john that wrote of such sublime things , after that manner , would not take pains to prove what was never disputed , viz. that although christ were born six months after john baptist , yet he was in dignity before him . at last , by head and shoulders , he brings in a paraphrase of the socinians on the beginning of st. john , which has already been consider'd ; but because i am not willing to be behind-hand with him , i shall repay it with another , borrowing some help towards it from his own exposition , viz. in the beginning of the gospel , the word jesus christ being about 30 years old , was then in being and alive : and about that time was rapt up into heaven , as st. paul was , which we are piously to believe , being the scripture is silent in it . and after a very short stay there , but so long as it may be said , he was with god , this word came down again from heaven , which we are upon the same consideration to believe , as his former ascension . and then or some time after , perhaps at his resurrection , he was constituted a god , not an eternal god , but a man god , a creature-god , a finite temporary god , that dates the beginning of his deity from the term aforesaid . and being thus a god , he made a new world , as the eternal god made the old. and though he had nothing in him of the divine nature , ( for that god could not give him ) nor any of the incommunicable attributes of the deity , omnipotence , omnipresence , omniscience , and such like . ( wherefore ' t is better to use the words christ , lord and saviour , than god , because there may be no small inconvenience with respect to the vulgar ) yet he was to have the same honour given him by angels and men , which they gave to the father , the eternal , omnipotent , omnipresent , and omniscient god. and to encourage them in this , they are to know , that faustus socinus had cause to think , that his unkle laelius had , by many prayers obtained from christ himself a very dextrous and admirable interpretation of a difficult place in st. john. now this i take to be an unintelligible mystery , and fit to be put to that , that although christ jesus were born six months after john , yet he was in dignity before him . but here he saith they have on their side the principal criticks of the trinitarians , particularly erasmus and beza , who understand the phrase , for he was before me , john 1.15 . of a priority of dignity and excellence , not of a priority of time . admit this for the present , then the sense of that place will amount to this , he that cometh after me , is preferr'd before me ; for he was preferr'd before me : or , he that cometh after me , is more excellent than me ; for he was more excellent than me . thus st. chrysostom expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is preferr'd before me , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more excellent , more honourable . 2. the mystery on the orthodox side is , that a divine person should assume humane nature , and so the word be made flesh. the mystery on the other side is , ' that an attribute of god , his wisdom or power , is made flesh ; that is , for an accident to be made a substance . in answer to this our author saith , 1. by the word we do not understand god the son ; the rather , because no such person is once mentioned in all holy scripture . answ. if that were a reason sufficient why the word in that proposition , the word was made flesh , should not be understood of god the son ; then 't is as much a reason why the word in the first verse should not be understood of god the son : but if notwithstanding that no such person is once mentioned in scripture as god the son , yet the word in verse 1. is to be understood of a person ; then notwithstanding that , verse 10. may as well be understood in like manner of the personal word . but is no such person ever mentioned in scripture , as god the son ? what is the word but the son of god , and when the word and the son are the same , what is the difference between god the word , and god the son ? and when the son is called god in scripture , what is the difference between god the son , and the son that is god ? 2. but what do they understand by the word , when the word is said to be made flesh ? he answers , the power and wisdom of god. now if so ; where then is the fault , when the bishop charges it upon them as a mystery beyond all comprehension , that they say that an attribute of god , his wisdom or power , is made flesh ? here he comes in again with his , we do not mean hereby , as his lordship would insinuate , that the wisdom or power of god was turned into flesh , or man. now this is more than his adversary charges them with : but what do they mean ? why , we mean , saith he , as the trinitarians thereby also mean , that the word was incarnate , tabernacled in flesh , abode on the man christ jesus in more ample manner , and much larger measure , then on former prophets . answ. if they mean , by made flesh , as the trinitarians themselves also mean ; then they must mean , that the wisdom and power of god is incarnate , and took upon it the flesh and nature of man ; or else they do not mean by that phrase as the trinitarians do . but suppose we give him back again what he has granted , and allow that they do not mean as the trinitarians mean , when they say , the word was incarnate ; but that they mean , the word abode on the man christ jesus ; that is , the word , power , or wisdom , abode on the word christ ; yet how comes he from the word 's tabernacling in flesh , or was made flesh , to interpret it , abode in christ. methinks there is much of mystery in this . but i have not yet done ; for tho he saith , the language and expression of st. john is always mean , yet i apprehend st. john to be consistent with himself , and to write intelligibly . but our author brings all this into question , by a forced interpretation , and setting up his own meaning against that of st. john ; as will appear to any indifferent man , from the connection and order of this chapter ; whether it be the part before verse 14. or that which follows . before ; for thus the evangelist proceeds , in the beginning was the word , — and that word was the true light. — and the word was made flesh. so that the word that was made flesh , was the same that was the true light , and that was in the beginning . and therefore if by the word that was made flesh , is to be understood the power and wisdom of god , then so it is to be understood when the word is said to be in the beginning , after this manner ; in the beginning was the power of god , and the power of god was with god , and the power of god was god. let us consult the words following the clause , [ the word was made flesh ] and it will be yet more evident ; the word was made flesh , and dwelt among us , and we beheld his glory , the glory of the only begotten of the father , &c. john bare witness of him , and cried , saying , this was he of whom i spake ; &c. so that the same word that was made flesh , dwelt among them ; the same word that was made flesh , and dwelt among them , and whose glory they saw , was the only begotten of the father . the same word that was made flesh , and dwelt among them , was he of whom john bare witness . now if the whole tenor of that discourse , before and after , belong to the personal word , then so doth the clause between ; or else he will make st. john write so as no intelligent writer can be supposed to write . 3. the mystery on the side of the orthodox , is , that the son of god ' came down from heaven , and took our nature upon him . the mystery on the other side is , ' that christ should be rapp'd up into heaven . this mystery of theirs our author will have to be no more difficult than st. paul's being caught up into the third heaven . and so far he is in the right ; for that was no more impossible than this , and christ might have ascended before his ministry , as well as after his resurrection . but this is not the mystery that his lordship lays his hand upon ; but it is this , that in a matter of so great consequence , and so remarkable a part of history ( if it had been true ) the scripture should be wholly silent ; that when it is so punctual in the relation of moses's converse with god at the giving of the law , and of our saviour's forty days temptation in the wilderness , and his transfiguration , &c. that there should be no more said of this ascension of our saviour , than of the virgin mary's assumption , tho ( as they would have it ) it was to receive instructions in the will of god concerning the gospel-dispensation ; and when he was constituted and made a god , ( as some of them say . ) this is a mystery . but i acknowledge that the invention of this is a new mystery ; it being apparent , that it was by them thought necessary to make some tolerable sense of these words , he came down from heaven , as his lordship observes of this before . as for the mystery on the other side , we acknowledge it to be so , but not for the reason he gives , because to descend or ascend belongs only to limited and finite beings . since notwithstanding that , god in scripture is said to go down , that that is not to be understood of a local descent , but of a manifestation of the deity . and the son of god is said to come down from heaven when he became man , because he took the humane nature into union with the divine ; and where the humane was , there was also the divine . 4. the mystery on the orthodox side is , that god should become man by taking our nature upon him . the mystery on the other side is , ' that man should become god , &c. in the-former , an infinite is united to a finite ; in the latter , a finite becomes infinite . our author saith , the bishop found it necessary to misinterpret their doctrines , before he could find mysteries in it . a. but surely he doth not misreport their doctrine , when he saith , that they make a man to be god. our author is very tender in the point , and saith he may be called a god ; and saith , that it cannot be satisfactorily proved , that any authentick copies of the bible do give to him the title , god. but socinus , and his followers , are not sparing to call him a true god , and to give him divine worship as such ( as has been shewed ) ; and i question whether our author can say more about the authentick copies than sandius , which has been sufficiently confuted before he published his brief history , 2. as for what our author saith concerning the case of moses , magistrates and angels being called god : i ask , whether any of them may be called a true god. for if moses was , for example , as much a god as christ , he might have , and challenge the same divine worship as is given , and is due to christ. 5. the mystery on the side of the orthodox is , ' that christ suffered for our sakes ; as a voluntary sacrifice of expiation of the sins of mankind , and not for his own sake . the mystery on the other side is , to make him suffer as one wholly innocent ; which is , to make the most innocent persons as apprehensive of suffering as the most guilty . here our author interposes , and saith , his lordship seems not to understand the state of the question , because he had said , ' t is more reasonable to believe that jesus christ suffered for our sakes , than for his own . whereas he suffer'd for both ; for his own sake , to obtain a glorious reward , &c. answ. it is plain , that when his lordship saith , christ suffer'd for our sake , and not for his own ; he means thereby , not for his own sake , as he did for ours ; for our sins , and not for any of his own : so it immediately follows , we are all agreed , that the sufferings of christ were far beyond any thing he deserv'd at god's hands . 2. he saith , the unitarians never denied , as his lordship here fancies , that jesus christ made himself a voluntary sacrifice for expiation of the sins of mankind . answ. let us suppose this , what is it then they deny ? they deny , he saith , that this sacrifice was by way of true and proper satisfaction , or full and adequate payment to the justice of god. a. that there might be a sacrifice of expiation where there was no full and adequate payment to the justice of god , is true , because it is not possible , saith the apostle , that the blood of bulls and goats should take away sins . but the case is not the same in this sacrifice , ( for that which is denied to the former , is yet granted and given to the sacrifice of christ , heb. 10.4 , 10. ) which may not improperly be called a satisfaction and payment ; and if so , in regard of the dignity of the person , may be said to be full and adequate ; since as sins are called debts , so sinners are debtors to the justice of god's law , in respect of which we are said to be redeemed by the blood of christ , as captives or condemned persons were redeemed by silver and gold , 1 pet. 1.18 , 19. but yet we are not come to the bottom of their doctrine ; for when we might reasonably have thought the controversy to be at an end ( since they grant that christ was an expiatory sacrifice for our sins ) they take all away again by an explication that makes the sacrifice no sacrifice , and the expiation no expiation . for he thus determines the point . 3. we say this sacrifice ( as all other sacrifices ) was only an oblation or application to the mercy of god. or as it follows , he suffered for our sakes , that he might recommend us to the mercy and forgiveness of god. a. i have said before , by this account of an expiatory sacrifice , the expiation is no expiation ; for the definition here given of an expiatory sacrifice , is this , that ' t is only an oblation , application , or recommendation of a person to the mercy and forgiveness of god. now that can be no definition of a thing , which is as well applicable to a thing of another nature , as to the thing defined : and that is the case here , for according to this definition of an expiatory sacrifice , intercession would be such a sacrifice . for it may be thus described , intercession is only an oblation , application , or recommendation of another to the mercy and forgiveness of god. so that in effect , an expiatory sacrifice is no other than an intercession . and then indeed we , and i think mankind ( except our author , and those of his way ) have been under a great mistake , that have been taught , that sacrifices of expiation were instead of the offender , in whose sufferings he was reputed to suffer , and upon whose sufferings and penal death , he was supposed to be in a respect discharged . 6. the mystery on the part of the orthodox is , that the son of god took upon him the form of a servant for our advantage . the mystery on the other side is , that a meer man should be exalted to the honour and worship which belongs only to god. as to the former our author replies , t is more reasonable to suppose with the unitarians , that god hath admitted us to conditions of pardon and favour , for his own mercy's sake , and in contemplation of the unblemish'd life , and voluntary sufferings and sacrifice of christ jesus ; than to suppose with his lordship , and his party , that god himself took on him the form of a servant , and suffer'd in our steads , to reconcile us to himself . answ. 1. he might as well suppose , that 't is more reasonable that god should admit us to conditions of pardon and favour , for his own mercy's sake , than for the sufferings and sacrifice of christ. for what needed such a sacrifice , and the son of god to be exposed to such extremities , when god could have pardoned men for his own mercy's sake , as well without these sufferings of christ , as without a satisfaction . 2. what he supposes is very absurd that god should admit us to conditions of pardon , upon the contemplation of the voluntary sacrifice of christ ; and yet that he did not suffer in our stead , nor to reconcile us to god. for substitution , or to die in the stead of another , is of the nature of an expiatory sacrifice : and he might as well say , christ is our intercessor without mediating for us ; as that he was our sacrifice , and not be sacrificed for us ; or be a sacrifice for us , and yet not suffer in our stead . 3. 't is not more reasonable to suppose god admitted us to conditions of pardon for his own mercy's sake , than it is to suppose that he suffer'd in our steads , and to reconcile us to god : for that is not unreasonable which hath god for its author . but will he say , the difficulty is not yet solved ; for 't is god's reconciling us to himself , and suffering for himself , and paying to himself the debt of the debtor , and satisfying the wrong done to himself ? which saith he is a mock-satisfaction , such a ridiculous so●ne , that begets laughter or contempt in considering men . surely he means such as himself , that writes considerations . our author is so used to forget himself , to leave out , put in , or alter , that he can no more flip an occasion , ( how small soever ) than those that are used to another way , can let go an opportunity , though it be but a a petty-larceny . thus he saith , his lordship and his party suppose that god himself suffer'd in our steads , as well as took on him the form of a servant . now to say the truth , his lordship had not this scene in his eye under mystery the 6 th ; for in that he is speaking of the incarnation of our saviour , when he took on him the form of a servant ; but it was in mystery the 5 th that he spoke of christ's sufferings and sacrifice . his lordships words are , the son of god took upon him the form of a servant ; so that he was so far from saying , god suffer'd in our stead , &c. that he did not so much as say , the son of god suffer'd in our stead , ( though it be true . ) but will he say , is not this all one , when he that suffer'd and died , is , in our opinion , god as well as man ? i answer no , with respect to his observations . for restore son of god to its place ( as it is in his lordship ) instead of god , and then we shall see the difference . as 1 : 't is more reasonable to suppose with the unitarians , that god hath admitted us to terms of pardon for his own mercy's sake , &c. than that his son should suffer in our stead , to reconcile us to god. 2. it 's an incomprehensible mystery , that god should rather chuse to send his son to suffer for us , than to forgive us . 3. 't is a paradox , for the son of god to pay the debt of the debtor to god , and to satisfy for the wrong done to him. how is the scene changed upon this ? and where doth the absurdity lie ? while indeed he put god in the place of the son of god , it look'd somewhat speciously ; but restore the term son of god to its place instead of god , and the pretended absurdity lies apparently at his own door . but may he urge , don't you acknowledge the son of god to be god ? and then it may be as well said , god himself suffer'd in our stead , &c. as the son of god suffer'd , &c. i answer , god ( as that signifies the divine nature in christ ) could not suffer : all that we say is , that the person that took upon himself the form of a servant was god , and not man , before such an assumption of humane nature : that when he assumed that nature , he was god as well as man ; and that person who was god suffer'd in humane nature , but the godhead or god no more suffer'd and died when christ died , than the manhood could be omnipresent and immortal , because the godhead was so ; or the soul die , when the man is said to die . 2. i answer further , that the son of god is not the father ; and that there being such an incommunicable personality , if i may so speak , those things belong to the son that could not belong to the father . and as the father was not incarnate but the son , so the son became responsible , and paid the price of our redemption to the father ; and therefore it was the act of the son that was god , and not of the godhead , as common to three persons to reconcile us to god. as to the mystery on their own side , the worship of a meer man , it has been already consider'd , only he should have had some moderation in his charge , when he saith his lordship might as well have accus'd them of sodomy or witchcraft , as of giving proper divine worship to a creature , to the man christ jesus ; when his party owns it , and he himself makes a feeble excuse for it . for , saith he , if it is a mistake , 't is simple error , not mystery , much less idolatry . now , methinks , 't is an unintelligible mystery , that there should be a proper divine worship , peculiar to god ; and yet there be no idolatry in giving the same to a creature . 't is an incomprehensible mystery again to say , the giving proper divine worship to a creature , is not idolatry . 't is a mystery again , that the church of rome should be charged with idolatry , for giving divine worship to creature-mediators , and yet in these persons 't is simple error . 't is a mystery again , that christ should be esteemed by them a god , and so constituted by god , and yet there be no small inconvenience with respect to the vulgar to have him so called . 't is a mystery again , that st. paul blames them who do service to such as are not gods : and yet if god himself had set them up , and given them the name above every name , and they had not mistook in the kind , nor exceeded in the degree of that service they did to them , they should not have been blamed . and so the saints and angels might have been made objects of worship as well as christ , and the virgin mary might have been established queen of heaven , and a hyperdulia accordingly given to her . so that he has made as pretty a defence in this part for the creature-worship of the church of rome , as their heart can wish , and as he has made for transubstantiation in the next part. d proposition is , the way or manner of saving sinners by christ , taught by the church , is more for the benefit of mankind , than the socinian hypothesis . this i shall be as short upon as he ; and till i see an answer to what his lordship has said , and was also said by the archbishop upon that argument , i shall rest contented , and not think the proposition evertheless true or pertinent , for his saying ' t is neither true , nor to the purpose . to the reverend dr. williams . reverend sir , i understand that you are now about a vindication of the late archbishop of canterbury's sermons concerning the trinity , in answer to the animadversions that were made upon them . i am very glad so great an argument is in so good a hand : but since the animadverter gave a late discourse of mine a share of the same book , i think it may be proper , that somewhat in justification of what i writ , should accompany this performance of yours : and because every man is naturally more the master of his own thoughts than another , though in other respects he may be much superior to him ; i shall therefore give you a particular account of what occurs to me , with relation to my discourse on this subject , and shall leave it to you , either to publish it with your book , in the same simplicity in which i am forced to write at this distance from my books and collections , or which will be much to the advantage of what i am to offer to you , though it may put you to a little more trouble , i leave it to you to draw such things out of this paper as seem of the greatest weight , and mix them with your own composition . by this they will appear with those solid characters of true judgment and learning , by which all your writings are distinguished . i shall without any farther preamble , enter upon the matter that is before me ; and shall in the first place offer you some general considerations , before i come to what is more particular and critical . the foreign writers of this author's persuasion , have indeed in their way of writing , set a pattern to the world : their stile has been grave and modest , free from reflection or levity . they have pursued their point with a strain that deserves great commendation . but those , who have taken great liberties with them , have said , that this was only an artifice to soften the horror that their opinions were apt to give ; and to possess the world with such favourable thoughts of their persons and doctrines , as might both remove prejudices , and dispose all men to believe well of those who seemed full of a christian spirit ; and they have been apt to suspect , that as their numbers and their hopes might encrease , they would change their stile , and raise their spirits . this writer has done what lay in him , to justify those suspicions . it seems he thinks the party is now so strong , that the hard words of nonsense , contradiction , and absurdity , may be let fly liberally ; though upon so grave a subject , modester words would have imported full as much , and would have had a much better appearance . he loves also to divert himself as oft as he can : i had in the general part of my discourse said , that since there may be mysteries in the divine essence that are far beyond all our apprehensions ; therefore if god lets out any hints of any such to us , we are to receive them in such a plain sense as the words do naturally bear . from hence he runs division upon the word hint ; and studies to make the whole appear ridiculous : though when i come to treat of the proofs that ought to be relied on in this matter , i had laid this down for a ground , that in so sublime a point , there ought to be a greater fulness of express words , than for bare precepts of morality , or more easily received notions : and that we ought not to suppose , that if god intended to reveal any thing to us that should pose our vnderstandings , he would only do it in hints , or in words and expressions of doubtful signification , and that therefore those who denied mysteries , had a right to demand full and copious proofs of them . the taking notice of this would have been more sincere , but some of the mirth into which hints led him , would have been spoiled by it . i mention no other strains of this sort , though he does often with the same candour and modesty endeavour to make those he writes against look ridiculous ; which is pursued so flatly , that one would think that the civil and more artificial words with which he begins his considerations , were writ by another pen , but were in the management spoiled by his own . to pass over his many indecent reflections , especially when nothing of that sort was used , to give a provocation or colour for such returns ; there is another imputation of a much higher nature , which deserves a severer expostulation . he frequently reflects on the aws , and other biasses , and interests , that he apprehends are the considerations which engage men to persist in the persuasions which he writes against . this is , with a slight disguise , to say , that because the law would turn men out of their benefices , if they owned the contrary doctrine , therefore to save these , they not only speak and write , but worship god in acts that are plainly against their consciences . this is often repeated , though perhaps more broadly in the other considerations , than in those that relate to my self . i reckon my self to be equally involved with my brethren in the imputation ; and will therefore answer it with the solemnity that so grave a matter requires : i call god to witness , how unjust , as well as black , this accusation is . if i did not sincerely believe this doctrine , i should think it a horrid prevaricating with god and man , to make confessions which i do not believe , and to join in acts of worship which i think idolatrous . no man of conscience can think himself clear of so criminal an imputation by holding his peace , when those confessions of faith are made ; his standing up to them , nay , his continuing in the communion of the church that uses them , is a plain avowing of them : and he must live and die in a state of damnation , who can make those professions , and continue in such solemn acts of worship , when all this is a lying both to god and man. the blackest part of the charge of idolatry which we lay on the church of rome , is a mild thing compared to this , if true . here is not only material , but formal idolatry committed in the highest instances possible , if we worship one as the great god , whom we believe to be but a mere creature . a man who can upon any consideration whatsoever , sell himself at this rate , can have neither conscience nor religion ; no sincerity , nor true piety : if this insinuation carried only a personal reflection on our selves ; though the injustice of it be very great , yet it might be more easily passed over , if it were not for the great advantage it gives to atheistical and prophane minds , who are inclined enough to think that all the professions of religion which men make , are only matters of custom or of interest : these are now fortified as much as the credit of this writer can amount to . when some persons of whom the world has not otherwise had very ill impressions , are represented as over-aw'd and biass'd by interest , to go against their conscience , and to lye daily to god , and deceive the world by false professions ; no wonder that religion it self should pass for a cheat , if things of this nature could be generally believed . men who could sell and stifle their consciences at this rate , might as well deliver themselves up to all immoralities , and should make no scruple to go over to all the corruptions of the church of rome , where they might make the better bargain , and be much less guilty than this writer would make us seem to be . god , who knows the sincerity of our hearts and of our professions , will i hope both clear us from so base an imputation , and forgive those who either lay it on us themselves , or do too easily believe it upon the suggestions of others . as in this , so in several other respects our socinians seem to be serving the designs of the atheists . this writer is not contented to weaken the credit of the books that are believed to be s. john's ; but studies to make the whole bible pass for a vitiated and corrupted book ; and that these corruptions are as ancient as epiphanius's time ; because that father speaks of some places that were found in the copies that had not been corrected ; upon which he concludes , that some have been modelling the common bibles far above twelve hundred years . this is the very plea of the mahometans , who do not deny the bulk of the christian religion , which is acknowledged in the alcoran , they only say that the new testament is much altered from what it was at first , the christians having put in and left out a great deal of it : or to use this writers word , they having modelled it anew . if this be as true , as it is boldly assorted , there is indeed very little regard due to that volume , about which he thinks there has been so much dishonest dealing ; and that for so many ages . the opening this matter , he thinks would rase the very foundations of babylon ; he might have rather said of the christian religion . for if the books that are the text of it are so mangled , what certainty is there left about any part of it ? he does not seem to design this as a service to the church of rome ; where the currant doctrine is , that no submission is due to the scriptures , but as they are attested and explained by the church ; tho' the great pains he takes to excuse transubstantiation , looks very kindly towards them . the true consequence of this must be , that the scripture may ( perhaps ) contain many good things : but that we are sure of nothing concerning it ; since it has had so strange a sate upon it for so long a time . this is to be answered only by attacking him as a downright deist , by proving that we have the scriptures genuinely conveyed down to us . the attempts of a mercenary critick on this head ought not to pass upon us ; who know how little regard he has to any religion . no doubt there was anciently great care taken to compare the manuscripts of the bible . in some copies , marginal notes and glosses might have been mixt with the text ; and copied out as a part of it : and that might be discovered by other more correct copies . this is all that can be gathered from epiphanius's words ; how much further soever an impious critick may endeavour to stretch them . there is no harm done by attacking our translation ; or by shewing the various readings of some copies , and endeavouring to establish the true reading , from ancient copies or quotations : but it strikes at the whole , to accuse all the copies now extant , as having been long vitiated by fraud , and on design . i shall offer you but one other general consideration , on that part of this writers book , in which he thinks he has the greatest advantage given him because there have been some different methods taken , in explaining , the trinity , in which some seem to have adhered so much to the vnity of the deity , that their trinity seems unconceivable ; while others have asserted such a trinity as seems inconsistent with vnity , he represents us all as so divided and broken , that we agree in nothing , but in the maintaining of some terms and phrases against them : in which we have very different apprehensions from one another . this seems to give scandal to some good minds , as well as advantage to bad ones : and therefore it ought to be well explained . there is then a great difference to be made between that which is a part of our religion , and those conceptions by which we may more distinctly set it forth , both to our selves and others . to make this more sensible by instances that are forreign to this matter : many protestants have different apprehensions concerning the manner of christ's presence in the sacrament ; some asserting consubstantiation , others a real presence , and others only a figurative one : but all agreeing , that this is a sacred institution of christ's , accompanied with a divine vertue and blessing , to those who worthily receive it , by which the benefits of the death of christ are conveyed to them ; they are all of the same religion , who do agree in this , tho' they have different methods of apprehending and explaining the matter . in like manner , as to the decrees and providence of god ; some think that all arises from the antecedent and fixed acts of god ; whereas others believe that a foresight of all future events is to be considered as antecedent to those acts : upon these two supposions , there seem to be very different ideas formed of the power , wisdom , justice , goodness , and truth of god , and yet all who confess a providence , who adore it , submit to it , and depend upon it , are of the same religion ; for in these consists religion with relation to providence . religion being the sense that we have of god and divine matters , by which our minds go towards him , in acts conform to it . therefore all those who do worthily receive the sacrament , or sincerely acknowledge providence , have the same religion upon these heads , how different soever their explanations of them may be . so as to this great point , all those who worship god as one , and who do also worship the son , and the holy ghost , together with the father , as god , have truly the same religion , the same acts of piety and adoration ; tho' some of them may have different ways of explaining either the vnity of the essence , or the trinity of the persons . if this is well weighed , i hope it will put an end to the insultings of some , and the offences of others . i confess the less men go into explanations , it will be the better , and the less liable to censure : unless it be to offer such illustrations , as rather shew how a thing may be explained , than affirm how it ought to be explained : and therefore since god is unsearchable , and past finding out , to perfection , the best method is to consider what is the clear meaning of these texts of scripture , that declare any of those depths to us , and to judge of them according to the plain importance of the words , examining that by the context , the stile and phraseology of the scriptures , and by all the other indications by which we may find out their true meaning . this leads me to the first remark that i shall make on this writer's considerations which fall on me , and on that part of my discourse that relates to mysteries in general . he yields that there may be great difficulties in some things , of the truth of which we do not doubt ; but then , says he , we are well assured that these things are truly so : whereas some ambiguous words of scripture cannot give us such an assurance concerning pretended mysteries . but all that i aimed at in this part of my discourse was , that if any such things should happen to be revealed to us in the scriptures , that then we should be bound to believe them , notwithstanding all objections to the contrary : as we believe the objects of sense and reason , tho' we cannot answer all those difficulties that arise about them ; for if we are once sure , that such books are come from god , and that they are faithfully handed down to us ; then , unless we will submit to an infallible tribunal , we must trust our own reasons with the finding out of the true and plain meaning of them : when that is found out , we are as much bound to believe it , as we can be to believe any of the objects of sense : since this is laid down for a truth , contested by none , that god is the god of truth , and cannot lie . there lies no exception against any part of this discourse ; since it runs all upon the supposition , that the thing is clearly revealed in the scripture ; and that yet there lie as unanswerable difficulties against it , as against those truths which our senses or reasons do attest to us . the excursion made by him to excuse transubstantiation , is not so much meant in favour of it , as in opposition to these ( pretended ) mysteries ; but indeed it is so little to the purpose , that it seems to me not to deserve to be examined . my words are not faithfully reported by him ; for whereas i had said , that we had the fullest evidence of sense against it , in an object of sense ; he has left out fullest , and then diverts himself by shewing how the evidence of sense may be mistaken ; as in an our that appears crooked in water , with other instances of the like force ; whereas all this had failed , if he had considered the importance of the word fullest , that is , an evidence given with all the exactness , and after all the corrections that sense can lay before us . sense it self has led us into a whole theory of refractions , according to the medium through which we see an object pass : what he says about accidents , is too slight to be remarked : we see the same objects in the same manner after their pretended transubstantiation , that we saw before it ; therefore either our senses are not infallible in their strictest application to their proper objects , or they are as true after transubstantiation as they were before it . the inference after all that he would draw from what he says upon this head , shall be easily acknowledged by me ; that where the evidence of reason is as plain and full against an object of reason , as the evidence of sense is here concerning an object of sense , that there we have very good ground to reject it . if it were pretended that god were both one and three in the same respect , the evidence of reason against this is so clear , that i acknowledge that no authority whatsoever ought to induce us to believe it : but if it is revealed that the same being is both one and three , then since the notion of vnity is capable of such difference , since also that of diversity is of the same largeness , and since the same being may be one in one respect , and more in another ; this opposition between such vnity and such trinity , is no proper object of reason , nor can reason give us a full evidence , much less the fullest against it . i think there remains nothing to be considered on this head , except the scorn with which he treats me ; which i thank god i can very easily bear , and will make no returns . he might after all , treat those matters for which so many persons of worth and learning have so particular a veneration , with more modesty . it seems he thought a boldness of expression , and a scorn of his adversaries , would have some effect on ordinary readers ; which very probably it may have ; but better judges will put another construction upon it . i wish him a better temper , and so i leave him , to come to the main argument on which i had chiefly relied . i will only say this for an introduction to it , that the best rule of criticism is to consider the whole thread , strain , and phraseology of a book , and not to descant upon the various significations that the words themselves taken severally may be capable of . the not considering this aright , seems to have given the occasion to all the odd comments of the socinians . the name jehovah was the peculiar designation that was appropriated to god in the old dispensation . this the seventy have rendred quite through their whole translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and through the whole new testament this is the designation that is given to christ , sometimes with , and sometimes without the article , and other emphatical words : from which , since the greatest part of the new testament was particularly and in the first place addressed to the jews , great numbers of whom read the old testament at that time most commonly in greek ; this conformity of stile seems very plainly to demonstrate , that christ was the true jehovah ; or at least that the true jehovah dwelt in him . in answer to this , he denies that jehovah was the peculiar designation of god , and sets up an argument for this , of which i had made no use , and then he pretends to answer it ; for after he has quarrelled with our translation of a verse in the psalm , and has laid aside some other translations of those words , he at lasts settles on this as the true one , thou whose name is jehovah , art alone the most high over all the earth . i will at present accept of this translation ; for it yeilds all that i pretend to , that jehovah was the known name of god in that dispensation . i will not enter into the rabinical niceties concerning it , as whether it signified the essence or eternity of god , or whether it imported only god's being in covenant with them , and the truth and stability of his promises : whatsoever might be the proper signification of the word jehovah , it was at first delivered to moses in such a manner , that there was no need to go to any of the psalms to find out that it was the name by which god made himself particularly known to the jews . that whole discourse with moses in exodus , is spoken by god in the first person : i am the god of thy father , — i have seen , — i am come down , — i will send thee : here is no intimation of a message carried by an angel , but plainly the contrary : and when moses asked how he should answer them that should ask him what was his name ; god said unto him , i am that i am . these words come very near the formation of the word jehovah ; and it is plain by what is said three chapters after that , i am the lord , or jehovah ; and i appeared unto abraham , and unto isaac , and unto jacob by the name of god almighty ; but by my name jehovah was i not known to them . it is clear , i say , that by that first apparition to moses , the name jehovah was then understood : and it is expresly said , this is my name for ever , this is my memorial throughout all generations . to all this he may object , that in the beginning of that vision it is said , that an angel of the lord appeared to moses in a flame of fire : from which it may be inferred , that all that is set down there , was said by this angel , who speaks in the name of god , and assumes his person as being sent by him ; and that therefore this name may be given to any one who speaks in the name of god. but that vision of the angel will import no more , but that an angel appeared in the fire ; and by that moses was led to go towards the bush , and then god himself did immediately speak . this agrees with the whole context , and puts no force on any part of it : whereas it is a very violent strain to make an angel thus speak as if he were the great god , without any intimation given that he only spake in his name . this agrees with that general remark of the jewish writers , who observe that when ever the sheckinah appeared , angels accompanied it . this a grees also with what is said often in the new testament , that the law was given by angels , though it is said as plain as words can make a thing , that god himself appeared ; that is , that by an immediate act of his own power , he made all those glorious representations to be seen , and the voice of the ten commandments to be heard . to this also belong those words of christ concerning his appearing at the last day , in his own glory ; in his father's glory ; and in the glory of his angels : together with all that is said of angels appearing with him at the final judgment : the charge given to st. paul , before god , the lord jesus , and the elect angels , does also agree with this . so that the angel that first appeared to moses , was only one of the attendants on this sheckinah , or manifestation of god himself . any name that is given to a place , into the composition of which jehovah enters , such as jehovah isidkenu given to jerusalem , is too slight a thing to be stood upon . it is therefore plain , that jehovah was a name peculiarly appropriated to god in the old testament , which the seventy do always render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so since christ is all through the new testament called by the same name , this argument has great force ; nor is it shaken by the giving the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a common compellation to other persons ; as we say sir , or lord ; which , as is not to be denied , occurs frequently in the new testament ; but the use of it in a particular discourse , where it is restricted to that person , cannot be compared to a constant stile of calling christ simply , and without limitation , lord , the lord , my lord , or our lord , as the designation that belonged properly to him . soon after the new testament was written , domitian would be called dominus simply . now this was looked on as a strain of insolence beyond what the former emperors had assumed : for though the word dominus , as applied to some particular thing , implied no more , but that such a thing belonged to such a person ; yet the term dominus without a restriction , imported that all the romans were his slaves , and that he was the master of all their properties . the same is to be applied to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in a limited sense it signifies not much ; but in so large and so general a sense , it must be understood to be equivalent to the common use of that word in the septuagint translation . st. paul rejects their being called the servants of men with a just indignation : and yet if christ is but a man , and at the same time the lord of all , he was no better than the servant of a man. so i think this argument is not weakned by any thing that this writer has offered against it . i had brought a confirmation of it from the prophecy of haggai , of filling the second temple with glory : nothing was built upon the addition of his glory ; so that this writer might have concluded , that there was no design , but only the want of exactness in using it . filling with glory , was that upon which the force of this argument was laid . i shall not enlarge here to shew , that by glory in the old testament , the sheckinah is generally to be understood . st. paul thought so ; for in one place reckoning up the priviledges of the jews , he says theirs is the glory , and the covenants ; and in another place describing the holiest of all , he speaks of the cherubims of glory . so that by glory with relation to the temple , that immediate manifestation of god , could only be meant : this is also confirmed from the word fill , which cannot be applied to any building or decoration , but must be meant of somewhat that was to be shed abroad in the temple . all this will appear very plain if we consider the last words of the book of exodus , where this phrase is first used . the tabernacle was set up with every thing relating to it , according to the directions that god had given to moses ; and then it is said , that a cloud covered the tent of the congregation , and the glory of the lord filled the tabernacle : which is again repeated in the next verse . these words are also repeated when the history of the dedication of solomon's temple is given ; it is said , that the cloud filled the house of the lord ; and in the next verse it is repeated , that the glory of the lord had filled the house . this gives the true key to the understanding of haggai's prophecy , which must be explained according to the mosaic phrase : this gives the key likewise to understand those words of the fulness of the godhead that dwelt bodily in christ , and of our receiving of his fulness . but to apply that prophecy , as this writer does , to the rebuilding the temple by herod , agrees no ways with the words that accompany it , on which i had chiefly built ; of his giving peace in that place , and of his shaking the heavens , and the earth , and all nations : to that he has not thought fit to make any sort of answer ; and yet either these are only pompous words that signify nothing , or they must signify somewhat beyond any thing that can be ascribed to what herod did . that which is the only key by which we can be led into the sense of those words , i mean the words of exodus and kings , does in no sort belong to it : whereas the prophecy was literally accomplished by christ's coming into the mountain of the house , if the sheckinab lodged in him in a more eminent manner than it had done in solomon's temple . so , i think , no part of this argument is shaken . to this i shall add another remark , which in some sort belongs to this matter , though in his book it stands at some distance from that which i am now upon . he insults much upon the advantage he thinks he has , because in a place of the romans , it is in our bibles , god blessed for ever ; whereas he thinks god is not a part of the text. i will not at present enter upon the discussion of that , but shall only observe , that the force of the argument from that place , lies chiefly upon the word , blessed for ever . after the jews began to think that the name jehovah was so sacred , that it was not to be read , instead of it they used this circumlocution , the holy , and the blessed , sometimes both together , sometimes the one , and sometimes the other . this was a practice in use in our saviour's time : one of the evangelists says , that the high priest asked , if christ was the son of god ; the other reports it , that he asked if he was the son of the blessed : and st. paul in that same epistle speaking of the creator , adds blessed for ever ; a form of speech that among them was equivalent to jehovah ; and therefore when he says the same of christ , it was a customary form of speech , importing that he was jehovah . so whether the word god was in the original text , or not , the place is equally strong to this purpose . the next argument that i insisted on , was the worship that is paid to christ in the new testament ; which as it has in it self great force , so it seemed to have the more weight upon this account , because it must be confessed , that the jews who could not be unacquainted with the worship of the christians , never objected that to them , if we believe the apostles to have writ sincerely : they mention their other prejudices , and answer them , but say nothing of this : which shews , that if they are allowed to be candid writers , there was no such prejudice then set on foot . and yet if christ was worshipped in the arian , or socinian hypothesis , this was so contrary to the fundamental notions of the jews at that time , that we cannot imagine that they could pass it over , who were concerned on so many accounts to blacken the christian religion , and to stop its progress : therefore there being no other notion in which this worship could give them no offence , but that of the godheads dwelling bodily in him ; and since they were not offended at it , we cannot conceive that there was then any other idea of this matter , but this , which was both suitable to their doctrines , and to the practice of their ancestors during the first temple . this seems to be such a moral argument , as goes farther to satisfy a man's mind , than even stricter proofs will do : as some presumptions do convince men more effectually than the most positive evidence given by witnesses . to all this he has thought fit to say nothing but in these words ; there are abundance of exceptionable things in that discourse , to which i have neither leisure nor inclination to reply , as some others ( perhaps ) would . a man who is at leisure to write against any discourse , should give himself the leisure to consider the most important things that are in it , especially if they seem to be new. as for his inclinations , i will not be so severe as to judge of them ; though what he has said to question the authority of the new testament , as we now have it , gives a handle to a very heavy suspition , that he thought this was not to be answered , but by a more explicite attack made upon the whole new testament , than he thought fit to adventure upon at present . he goes on alledging some instances where god and creatures seem to be mixed in the same acts and expressions : the people worshipped the lord and the king. st. paul is adjured before god , christ , and the elect angels . the people greatly feared the lord and samuel ; and they believed the lord and moses . from which he infers , that both kings and prophets were worshipped and believed without any idolatry . if we had no other warrants for the worship of jesus christ , but such general words , i should easily acknowledge that there were no great force in them : the falling down to him prostrate , and worshipping him while he was here on earth , and the believing what he then said , will not infer adoration : but the prayers offered up to him now that he is in heaven , the command of honouring the son , even as the father is honoured ; the worship that angels and saints in heaven offer to him , are such evident . characters of divine honour , that we have lost all the notions of idolatry , if these things can be offered to a creature . this writer would indeed reduce all this to as narrow a point as can be ; as if christ did only in the vertue of his death , offer up on our behalf a general intercession ; for he doubts whether there is any special intercession made for us or not . the story of st. paul's conversion is plainly contrary to this : st. paul praying to him when he was in his temptation by the messenger of satan , and the answer he obtained , do very clearly shew christ's immediate hearing and answering of prayer ; which is urged by socinus himself with great force against those who did not worship the lord jesus . st. stephen died worshipping him , and praying , lord jesus receive my spirit ; and , lord lay not this to their charge . these are such express authorities of a spiritual worship , which do so fully explain the meaning of that general rule , that all men should honour the son , even as they honour the father ; that the invocating and worshipping of christ is as fully set forth in the new testament , as any one part of the christian religion whatsoever . invocation must import both omniscience , and omnipresence , as well as omnipotency . we call on him as supposing that he is near us , that he hears us , and both will and can help us . now this writer had best consider how all this can be offered to a meer creature . the honour or worship that we give to the father , is the acknowledging his infinite perfections , together with the tender of our homage to him . this cannot be offered to a creature , without manifest impiety : nor can any such worship become ever the matter of a divine precept ; because there is an essential incongruity between these acts and a created object ; and by consequence , there is an essential immorality in them . now that all idolatry should be so severely forbid in the new testament , and yet so grosly practised in it , must be indeed a very strong argument against the whole christian religion , if christ was a meer creature , which cannot be excused by any softenings whatsoever . but since this is a consideration so much insisted upon , it may be proper to open it with its utmost force : when the new testament was writ , there were four sorts of men that could only be considered by the pen-men of it ; 1 st . the jews , to whom it was to be offered in the first place . they were strongly possessed against all the appearances of idolatry ; and had never prayed to moses nor elijah , the chief of their prophets . 2 dly . the gentiles , they were abandoned to all the several sorts of idolatry , from all which they were to be reclaimed , and to be taught to serve and worship none but the living god. 3 dly . the false christians , that began early to corrupt christianity , and to suit it with judaism and paganism : they set themselves against the apostles , and studied to raise their own credit , by derogating from theirs . the 4 th . were the true christians , who were generally weak and ignorant , who needed milk , and were not capable of hard or sublime things . with respect to all these , we ought to believe that such a point , as at first view might offend the jews , and harden the gentiles in their idolatry ; as might give advantage to false christians , and be a stumbling-block to the true ones , was to be plainly and simply delivered ; not in pompous expressions , or figures that might seem to import more than was meant by them ; but in measured and severe words . the nature of man carries him too easily to idolatry ; so that this inclination was to be resisted and not complied with ; and yet st. john begins his gospel with a solemn set of phrases , that are as it were the frontispiece and introduction to it : which if the exposition of these men is to be admitted , must be only a lofty saying of ordinary matter in very high-flown expressions . such likewise must be the second chapter to the philippians , with a great deal more of the same strain . if it was meant by all this to worship christ as the true jehovah , that is , as having the eternal word , and the fulness of the godhead dwelling in him , then the matter was properly expressed , and suitably to the doctrine and practice of the old testament , and was delivered in a phrasiology agreeing with it . but if a new doctrine was introduced concerning a man that was made a god , that was so called , and was to be worshipped as such , here was such a stumbling-block laid in mens way , and so little care taken either to restrain those excesses into which humane nature is apt to run , or to explain the scruples and difficulties that must naturally arise upon it ; that it seems to be scarce conceivable how any can entertain this , and yet retain any value for that religion ; i must confess i cannot ; and it is so natural for a man to judge of others by himself , that i do not think others do it , or indeed can do it . i mentioned some other passages of the new testament , and i did but mention them , because others have examined them so critically , that nothing was left for me to say upon them . but to all these this writer opposes a very specious thing ; he says there is not one of all those passages , but some one or other of the most learned assertors of the trinity , has translated or interpreted them to another sense : upon which he takes occasion , according to the modesty of his stile , to reproach me for my confidence ; he thinks , that assuredly i will be ashamed of such rhetorications . it is certain , that when a great many passages look all one way , though every one of them singly might not come up to a full proof ; yet the combination of them all shews such a phraseology running through the scriptures , that the conjunction of them all together , gives a much fuller satisfaction to the mind , than any one of them , or indeed all of them taken severally could do : many circumstances about a fact concurring , grow up to a proof ; which any one , or indeed all of them , in their own nature , could not amount to : and therefore if such a stile runs through the scriptures , that at every step a man feels himself straitned , and that he must disintangle himself by the subtilties of criticism , and these often very much forced ; a book full of such passages , may be called a book of riddles , darkly writ to puzzle ordinary readers : but it will be hard to maintain a reverence for such writings , to esteem them inspired by god , and delivered to plain and simple readers as a lamp , or light for their instruction , that by them the man of god may be made perfect . the concurrence of those passages , the thread of them , and the stile of the whole , has a force beyond what is in every one of them apart . if therefore all criticks have not been equally certain of the force of every one of them , this will not weaken the argument from them all together . criticks are like other men , apt to overvalue their own notions , and to affect singularities ; some to raise the strength of those arguments which seem clearest to them , may be willing to make all others look the weaker ; others may study to lessen the credit of such writers , against whom they may have , on other accounts , some secret resentments ; and so they may undermine those arguments on which they had chiefly built . the first great critick that begun the weakning of most of the arguments drawn from texts of scripture on this head , i mean erasmus , did not understand the hebrew so well as he did the greek ; so that he considering the greek phraseology more than that which had arisen from the hebrew and siriack , might often mistake . therefore the diversities among criticks concerning particular places , does not weaken the force of those inferences that are drawn from them ; much less the evidence that arises out of the whole , when laid all together . he thinks i would have done a generous thing if i had acquainted the english reader with the doubtfulness of that passage in st. john ' s epistle , of the three that bear witness in heaven . i cannot oblige any man to read all that i have writ , and so do not charge him for not doing it : i have done that more fully than any that i yet know of , and that in a book , which of all those that i have yet writ , was the most universally read by the most different sorts of people : nor has my doing that so copiously , and in a book of such a nature , scaped some severe , but unjust censures . i will not lye for god , nor suppress a truth that may become an honest man to own . thus i have gone over all that seemed material , and to need explanation , on the first head concerning the divinity of the son of god. i must only explain one thing , with which he concludes those his considerations . i had illustrated this matter by the indwelling of the cloud of glory , and had explained from that , the fulness of the godheads dwelling bodily in christ : from thence he fancies this to be nestorius's doctrine , and that it is also theirs , who own that god ( by his spirit or energy ) was in the lord christ in a very especial and powerful manner : and so he pretends that they submit to my doctrine . i can assure him , that both the spirit with which he writes , and the doctrines which he espouses , are such , that i reckon this the heaviest of all the imputations that he has laid on me ; but it is as just and true as the rest are . we do not certainly know what nestorius's doctrine was , if it was no more than that he did not allow the term of the mother of god to be due to the blessed virgin , as some pretend ; and that all that was further charged on him , was only a consequence drawn from that ; this was no heinous thing : but whatever nestorius himself might be , the opinion charged on him , and condemned by the church , was , that the eternal word in christ , was only of the nature of an assisting power , like the spirit of prophecy in the prophets ; but that it was not so united to him , as to make one person with his human nature . in this sense i have fully condemned that doctrine ; for as the soul is united to the body , and dwells in it , in another manner than a man dwells in a house ; and as the soul actuates the body , in another manner than a man actuates such tools as he works by ; so the union of the human and divine nature in christ is represented in scripture as the compounding one person , as much as in other men the union of soul and body makes one man. if he submits to this doctrine , i shall be glad of it ; for then he submits to a doctrine which , i think , is very expresly revealed in scripture : but for any indwelling , like that of the spirit of prophecy , even in the eminentest degrees imaginable , the epistle to the hebrews does so plainly carry this so much higher , to a thing of quite another nature ; and states such an opposition between christ and all prophets , even moses himself , like that of a son and a servant , that i think the reading that with due attention , will soon satisfy a man , that this indwelling is a vital one , like that of the souls dwelling in the body , and not an assisting one , like inspiration , or the gift of tongues , or of miracles . when christ commanded all to be baptized in the name of the father , son , and holy ghost ; he plainly mentioned three : if therefore i , to adhere to scripture terms , had avoided the frequent use of any other word but the three , i thought how much soever this might offend others , who might apprehend that i seemed to avoid mentioning of trinity , or persons ( which yet i shewed flowed from no dislike of those words , but merely that i might stick more exactly to scripture-terms ) yet i had no reason to think that men of the other side would have found such fault with this . father , son , and holy ghost , are the three of whom i discourse ; so instead of repeating these words at every time , i shortned it by saying the blessed three : now it is a strain particular to this writer to enlarge on this . i go now to the second head , concerning the death of christ : here this writer affirms that , which if it flows from ignorance , as in charity to him i hope it does , then certainly he ought not to have writ concerning a matter , to the history of which he was so great a stranger . he says , that the doctrine which i propose concerning the propitiation by the death of christ , as an expiatory sacrifice for the sins of the world , has been the very doctrine of the socinians , which they have owned from the beginning in all their books . to seem to justify this , he sets down some of my words , leaving out , with his usual candour , those that were most critical ; for whereas i had said , that christ had suffered on our account and in our stead ; he leaves out these last words , and in our stead ; which are the very words on which the controversy turns , as is well known to those who have studied it to any degree ; the turn being whether christ died nostro bono , or nostro loco : and whereas i had added , that upon the account of christ's death , god offered the world the pardon of sin ; he leaves out that which was most critical here , upon the account of it ; nor does he mention that with which i concluded the period ; and he ( god ) will have us in all our prayers for pardon , or other favours , claim them through that death , and owe them to it . such an unfaithful recital of my words , gives no advantageous character of the rest . it is indeed a strange degree of assurance to make us believe , that the socinians have at all times owned this doctrine ; since not only all their first writers denied it , and the racovian catechism is express to the contrary ; but after grotius had managed the controversy merely in order to the asserting the expiatory vertue of the sacrifice of christ's death , without insisting on the metaphysical notions which had been brought into it ; yet crellius not satisfied with this , endeavoured to answer that whole book , and adhered still to the first notions of socinus . i do not deny , but that since that time some of their followers have come off from them , and have acknowledged the expiatory vertue of that sacrifice : therefore though i have no mind to encrease the number of controversies ; and am very glad when any do forsake their errors , especially such heinous ones ; yet it is a peculiar strain of confidence to say , that this was their doctrine from the beginning . as for the niceties with which the primitive church was not acquainted , and which were not started before anselm's time in the end of the xi th . century , concerning the antecedent necessity of a satisfaction , and the subtleties that the schoolmen did afterwards devise concerning equivalents ; i do not think they belong to this matter , as it stands revealed to us in the scriptures , and therefore i did not insist on them . it is no part of the doctrine of our church ; and dr. outram's learned performance on this subject , has been so universally applauded and acquiesced in , that i thought all men were satisfied from thence , what is the doctrine generally received among us . our articles are the only standard to judge of our doctrine , as far as they go ; but they have determined nothing in this matter , but rest in the general notions of expiation and of reconciling us to god. i have now done with all that part of the late book which falls to my share ; and have made those explanations and reflections upon it , that seemed necessary . i have said this once for all , and shall no more return to it , upon any new provocation whatsoever : such crude and bold attempts , are oftener to be neglected than answered . these men are at best the instruments of the deists , who design by their means to weaken the credit of the christian religion , and of those books that are the standards of it . i hope they do not know whose work they are doing , nor what ends they are serving . i pray god give them a better discerning , and more serious tempers . i wish you may be happily successful in your attempts to undeceive them , as well as in all your other labours , in which you lay out your time and studies so worthily for the service of the church ; for which great is your reward in heaven . i pray god to bless and prosper you in them ; and am with a very particular esteem , reverend sir , your affectionate brother , and most humble servant , gi . sarum . westminster , 2 feb. 1693. the contents . of the authority of st. john's writings . pag. 3 an answer to the objections of our author's ancient unitarians , against the authority of st. john's writings , particularly the gospel and the revelation . 6 of the name unitarians . 13 of ebion and cerinthus . 13 , 18 of the alogi in epiphanius . 14 of the occasion of st. john's writing his gospel . 15 of socinus's exposition of the beginning of st. john's gospel . 21 the unreasonableness and novelty of that exposition . 25 the archbishop's exposition of hebr. 1.1 . and col. 1.16 . vindicated . 33 of the pre-existence of our saviour . 39 of christ's coming down from heaven ; and the modern socinian exposition of christ's personal ascent into heaven before his ministry . ibid. a vindication of his grace's exposition of john 17.5 . john 8.58 . revel . 1.8 . and john 1.1 . 47 of the difficulties and absurdities in the socinian hypothesis . 53 of the incarnation of our saviour . 57 of the argument for the incarnation , taken from the personal union of soul and body . ibid. of the humility of our saviour in his incarnation , and of the fulness of time for it . 60 a vindication of the bishop of worcester's sermon . 63 of things incomprehensible . 64 of the author's self-contradiction . ibid. of god's eternity , and his being of himself , and possessing all at once . 68 several queries about god's possessing all at once , answer'd . 70 socinian mysteries . 73 the bishop of sarum's letter to j.w. of the socinian way of managing controversies . 81 of this author's way of calumniating . 83 his charge of the corruptions in the sacred text consider'd . 84 of the different opinions concerning the trinity ; and that the trinitarians may notwithstanding be said to be of the same religion . 87 the name jehovah peculiarly appropriated to god , and yet given to our saviour . 89 of the name lord ; and of the shechinah among the jews . 91 haggai a. 6 , 7. and rom. 9.5 . explain'd and vindicated . ibid. of the worship given to our saviour . 92 of some modern criticks . 97 of nestorius's doctrine . 99 of the end for which christ died . 100 books lately printed for richard chiswell . memoirs of the most reverend thomas cranmer , archbishop of canterbury . in three books collected chiefly from records , registers , authentick letters , and other original manuscripts . by john strype , m. a. fol. 1694. dr. john conant's sermons . published by dr. williams . 1693. 8 vo . of the government of the thoughts . by geo. tully , sub-dean of york . the second edition . 8 vo . 1694. a commentary on the first book of moses called genesis . by simon lord bishop of ely. 4 to . 1695. the history of the troubles and trial of the most reverend william laud , lord archbishop of canterbury ; wrote by himself during his imprisonment in the tower. to which is prefixed , the diary of his own life faithfully and entirely published from the original copy ; and subjoyned a supplement to the preceding history ; the archbishop's last will ; his large answer to the lord say's speech concerning liturgies ; his annual accounts of his province delivered to the king , and some other things relating to the history . published by henry wharton , chaplain to archbishop sancroft , and by his grace's command . folio . bishop of sarum's sermon at the funeral of archbishops tillotson 1694. — his sermon preached before the king at st. james's chappel on the 10th of february , 1694 / 5 being the first sunday in lent , on 2 cor. 6.1 . the possibility , expediency , and necessity of divine revelation . a sermon preached at st. martins in the fields , january 7. 1694. at the beginning of the lecture for the ensuing year founded by the honourable robert boyle , esq ; . by john williams , d. d. ( the second sermon is in the press ) . a sermon of holy resolution , preached before the king at kensington , december 30. 1694. by his grace thomas , lord archbishop of canterbury , elect. advertisement . feb. 25. 1694 / 5. there will be published several sermons and discourses of the most reverend dr. john tillotson , late lord archbishop of canterbury , by order of his administratrix ; faithfully transcribed from his own papers , by dr. ralph barker , chaplain to his grace ; which are disposed of to richard chiswell , and his assignees . if any person pretend to publish any other , except those already printed , they are to be lookt upon as spurions and false . the first that will be published , are his sermons of sincerity and constancy in the faith and profession of the true religion . which are in the press , and will be finished in easter term next . notes, typically marginal, from the original text notes for div a66436-e1190 eccles. hist. l. 3. c. 24. & 25. iren. l. 3. c. 1. euseb. l. 5. c. 8. hieron . eccles . script . sandius de script . eccles . * euseb. l. 7. c. 24. † iren. l. 4. c. 37. & 50. euseb. l. 5. c. 8. tertull. advers . marcion . c. 4. hieron . script . eccles. origen . homil. in principio . ephiphan . haer. 28.5 . philostrius ●ar . haer. 51.5 , 6. v. wolzegen in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which the latin translator has not reached . * euseb. l. 3. c. 24. † serm. 2. p. 94. * haer. 51.12 . † script . eccles. * advers . haer. l. 3. c. 11. v. epiphan . haer. 51.2 , 12 , 13. haer. 30. iren. l. 1. c. 1. l. 3. c. 11. haer. 27.7 . adv. haer. l. 26. c. 17. adv. haer. l. 3. c. 11. * praepar . p. 540. † v. sandius , p. 115 , 119. * v. archb. serm. 2. p. 69. * serm. 2. p. 93 , &c. * lightf . third part of the harm , in loc . p. 90. cons. p. 20 , 21. p. 109. cons. p. 15. cons. p. 19 , 23. cons. 29.30 . cons. p. 18. cons. p. 19 , cons. p. 21 , 22. p. 94. p. 93. cons. p. 23 , 24. ps. 83.18 . ex. 3. from v. 2. to the end . v. 6 , 7 , 8 , 10. v. 13 , 14 , 15. ex. 6.2 , 3. ex. 3.2 . 7 acts 38. 3 gal. 19. 2 heb. 2. 16 mat. 27. 25 mat. 31. 8 mark 38. 9 luke 26. 13 mat. 41. 24 mat. 31. 1 tim. 5.21 . jer. 33.16 . cons. p. 24. suct . in dom. 1 gal. 10. cons. p. 24 , 25. 9 rom. 4. 9 heb. 5. 40 ex. 34. 1 kings . 8.10 , 11. 2 hag. 6 , 7 , 8 , 9. 2 col. 9. 1 john 16. 9 rom. 5. cons. p. 29. 26 mat. 63. 14 mark 61. from p. 121. 2 coll. 9. cons. p. 26 ibid. 1 chron. 29.20 . 1 tim. 5.21 . 1 sam. 12.18 . 14 ex. 31. ibid. 9 acts 5.17 . 2 cor. 12 , 8 , 9. 7 acts 59 , 60. cons. p. 29. ibid. cons. p. 32. 3 heb. 3 , 4 , 5 , 6. 28 mat. 19. cons. p. 17 , 32. cons. p. 31. in lib. cur deus homo . the passion sermon preached at paules crosse, on good-friday. apr. 14. 1609. by i.h. passion-sermon hall, joseph, 1574-1656. 1609 approx. 86 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a02567 stc 12694a estc s120929 99856122 99856122 21644 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02567) transcribed from: (early english books online ; image set 21644) images scanned from microfilm: (early english books, 1475-1640 ; 1104:4b, 595:7) the passion sermon preached at paules crosse, on good-friday. apr. 14. 1609. by i.h. passion-sermon hall, joseph, 1574-1656. 96 p. printed by w. s[tansby] for samuell macham, and are to be sold at his shop in pauls church-yard at the signe of the bull-head, london : 1609. i.h. = joseph hall. printer's name from stc. a variant of the edition with e. edgar's name in the imprint (stc 12694). reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -sermons. sermons, english -17th century. 2005-11 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2007-04 ali jakobson sampled and proofread 2007-04 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the passion sermon , preached at pavles crosse on good-friday . apr. 14. 1609. by i. h. london printed by w. s. for samuell macham , and are to be sold at his shop in pauls church-yard at the signe of the bull-head . anno. 1609. to the onely honovr and glorie of god my deare and blessed saviovr ( which hath done and svffered all these thinges for my sovle . ) his weake and vnworthie servant hvmblie desires to consecrate himselfe and his poore labovrs : beseeching him to accept and blesse them to the pvblike good , and to the praise of his ovvne gloriovs name . to the reader . i desire not to make any apologie for the edition of this my sermon : it is motiue enough , that herein i affect a more publike and more induring good . spirituall nicenesse , is the next degree to vnfaithfulnesse : this point cannot be too much vrged , eyther by the tongue , or presse . religion and our soules depend vpon it , yet are our thoughts too much beside it . the church of rome , so fixes her selfe ( in her adoration ) vpon the crosse of christ , as if shee forgat his glory : many of vs so conceiue of him glorious , that we neglect the meditation of his crosse , the way to his glory and ours . if we would proceede aright , wee must passe from his golgotha , to the mount of oliues , and from thence to heauen , and there seeke and settle our rest . according to my weake ability , i haue led this way in my speech , beseeching my readers to follow mee with their hearts , that we may ouertake him which is entred into the true sanctuarie , euen the highest heauens , to appeare now in the sight of god for vs. the passion sermon . iohn . 19. verse 30. when iesus therefore had receiued the vineger , he said ; it is finished : and bowing the head , he gaue vp the ghost . the bitter and yet victorious passion of the sonne of god ( right honourable and beloued christians ) as it was the strangest thing that euer befell the earth : so , is both of most soueraigne vse , and lookes for the most frequent and carefull meditation . it is one of those thinges , which was once done , that it might be thought of for euer . euery day therefore must be the good-friday of a christian ▪ who , with that great doctor of the gentiles , must desire to know nothing but iesus christ , and him crucified . there is no branch or circumstance in this wonderful businesse , which yeeldes not infinite matter of discourse . according to the solemnity of this time and place , i haue chosen to commend vnto your christian attention , our sauiours farewell to nature ( for his reuiuing was aboue it ) in his last word in his last act . his last word , jt is finished , his last act , hee gaue vp the ghost : that which hee said , hee did . if there be any theam that may challenge and command our eares and hearts , this is it ; for , beholde ; the sweetest word that euer christ spake , and the most meritorious act that euer hee did , are met together in this his last breath . in the one yee shall see him triumphing ; yeelding in the other , yet so as hee ouercomes . imagine therefore , that you saw christ ●esus , in this day of his passion ( who is euery day here crucified before your eyes ) aduanced vpon the chariot of his crosse , and now , after a weary conflict , cheerefully ouerlooking the despight and shame of men , the wrath of his father , the law , sinne , death , hell ; which all lie gasping at his foote : and then you shall conceiue , with what spirite hee saith , consummatum est , it is finished . what is finished ? shortly ; all the prophesies , that were of him ; all legall obseruations , that prefigured him ; his own sufferings ; our saluation . the prophesies are accomplisht , the ceremonies abolisht , his sufferings ended , our saluation wrought : these foure heades shall limit this first part of my speech , onely let them find and leaue you attentiue . euen this very word is prophesied of ; all things that are written of me haue an end , saith christ . what end ? this , it is finished : this very end hath his end here . what therefore is finished ? not this prediction only of his last draught , as augustine , that were too particular . let our sauiour himselfe say , all things that are written of mee by the prophets . it is a sure and conuertible rule ; nothing was done by christ , which was not for tolde , nothing was euer foretolde by the prophets of christ , which was not done . it would take vp a life to compare the prophets and euangelists , the predictions and the history , & largely to discourse how the one foretels , and the other aunsweres ; let it suffice to look at them running . of all the euangelists , s. mathew hath beene most studious , in making these references and correspondences ; with whom , the burden or vndersong of euery euent , is still ( vt impleretur ) that it might bee fulfilled . thus hath hee noted ( if i haue reckoned them aright ) two and thirty seuerall prophesies concerning christ , fulfilled in his birth , life , death . ☞ ☜ ☞ ☜ esay 7.14 . mat. 1.23 . zach. 9.9 . mat. ibidem . mich. 5.2 . mat. 2.6 . iere. 7.11 . mat. 21.13 . esay . 11.1 . mat. 2.15 . psalm . 8.2 . mat. 21.16 . ier. 31.15 . mat. 2.18 . esay . 5.8 . mat. 21.33 . iudg. 13.5 . mat. 2. vlt. psal . 118.22 . mat. 21.44 . esa . 40.3 . mat. 3.2 . psal . 110.1 . mat. 22.44 . esay 9.1 . mat. 4.15 . esay . 8.14 . mat. 21.44 . leu. 14.4 . mat. 8.4 . psal . 41.9 . mat. 26.31 . esay 53.4 . mat. 8.17 . esay . 53.10 . mat. 26.54 . esay 61.1 . mat. 11.4 . zach. 13.7 . mat. 26.31 . esay 42.1 . mat. 12.17 , lam. 4.20 . mat. 26.56 . iona. 1.17 . mat. 12.40 . esay . 50.6 . mat. 26.67 . esay 6.9 . mat. 13.14 . zac. 11.13 . mat. 27.9 . psal . 78.2 . mat. 13.35 . psal . 22.18 . mat. 27.35 . es . 35.5.6 . mat. 15.30 . psal . 22.2 . mat. 27.46 . es . 62.11 . mat. 21.5 . psal . 69.22 . mat. 27.48 . to which saint iohn adds many more . our speech must be directed to his passion ; omitting the rest , let vs insist in those . he must bee apprehended : it was fore-prophesied ; the annointed of the lord was taken in their nets , sayeth ieremie : but how ? he must be sold : for what ? thirty siluer peeces , and what must those doe ? buy a fielde , all foretolde ; and they tooke thirty siluer peeces , the price of him that was valued , and gaue them for the potters field , saith zacharie ( miswritten ieremy , by one letter mistaken in the abbreuiation , by whom ? that childe of perdition , that the scripture might bee fulfilled . which was hee ? it is foretold ; he that eateth bread with mee , saith the psalmist . and what shall his disciples doe ? runne away , so saith the prophesie : i will smite the shepheard , and the sheepe shall bee scattered , saith zacharie . what shall be done to him ? hee must be scourged and spit vpon : behold , not those filthy excrements could haue light vpon his sacred face , without a prophesie ; i hid not my face from shame and spitting , saith esay . what shall be the issue ? in short , hee shall bee led to death : it is the prophesie , the messias shall be slaine , saith daniel : what death ? hee must bee lift vp ▪ like as moses lift vp the serpent in the wildenesse , so shall the sonne of man be lift vp . chrysostome saith well , that some actions are parables ; so may i say , some actions are prophesies , such are all types of christ , and this with the formost . lift vp , whither ? to the crosse , it is the prophesie , hanging vpon a tree , saith moses , how lift vp ? nayled to it , so is the prophesie , foderunt manus , they haue pierced my hands and my feet , sayth the psalmist : with what company ? two theeues , with the wicked was hee numbred , sayth esay : where ? without the gates saith the prophesie : what becomes of his garments ? they cannot so much as cast the dice for his coate , but it is prophesied , they diuided my garments , and on my vestures cast lots , saith the psalmist : hee must die then on the crosse , but how ? voluntarily . not a bone of him shall be broken : what hinders it ? loe , there he hangs , as it were neglected , and at mercy , yet all the raging iewes , no , all the diuels in hell cannot stirre one bone in his blessed body : it was prophesied in the easter-lambe , and it must be fulfilled in him , that is the true passeouer , in spight of fiendes and men : how then ? he must be thrust in the side : behold not the very speare could touch his pretious side being dead , but it must bee guided by a prophesie ; they shall see him whome they haue thrust thorough , saith zacharie : what shall he say the while ? not his very words but are forespoken : his complaint , eli eli lamma sabactani , as the chalde , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hebrew , psalme 22.2 . his resignation : in manus tuas , into thy bandes i commend my spirit , psalme 31.5 . his request , father forgiue them : hee prayed for the transgressors , sayth esay . and now when he saw al these prophesies were fulfilled , knowing that one remained , he said , i thirst , domine , quid sitis ? saith one , o lord , what thirstest thou for ? a strange hearing , that a man , yea that god and man dying should complaine of thirst . could he endure the scorching flames of the wrath of his father , the curse of our sins , those tortures of body , those horrours of soule , & doth he shrinke at his thirst ? no , no : he could haue borne his drought , he could not beare the scripture not fulfilled . it was not necessity of nature , but the necessity of his fathers decree , that drew forth this word , i thirst . they offered it before , hee refused it : whether it were an ordinarie potion for the condemned to hastē death ( as in the story of m. anthonie ) which is the most receiued construction , or whether it were that iewish potion , whereof the rabbines speake ; whose tradition was , that the malefactor to bee executed , should after some good counsell from two of their teachers , be taught to say ; let my death bee to the remission of all my sinnes ; and then , that hee should haue giuen him a boule of mixt wine , with a graine of frankincense , to bereaue him both of reason and paine . i durst be confident in this latter ; the rather for that saint marke calls this draught , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , myrrhe wine , mingled ( as is like ) with other ingredients . and montanus agrees with me in the end , ad stuporē & mentis alienationem ; a fashion which galatine obserues out of the sannedrim , to bee grounded vpon prouerbs , 31.6 . giue strong drinke to him that is readie to perish , i leaue it modestly in the middest ; let the learneder iudge ▪ whatsoeuer it were , hee would not die till hee had complained of thirst , and in his thirst tasted it : neither would hee haue thirsted for , or tasted any but this bitter draught ; that the scripture might bee fulfilled ; they gaue me vineger to drinke : and loe , now consūmatum est ; all is finished . if there bee any iew amongst you , that like one of iohns vnseasonable disciples , shall aske , art thou hee , or shall wee looke for another ? hee hath his aunswere ; yee men of israel , why stand you gazing and gaping for another messias ? in this alone , all the prophesies are finished ; and of him alone , all was prophesied , that was finished . paules old rule holdes still . to the jewes a stumbling blocke ; and that more auncient curse of dauid , let their table bee made a snare ; and steuens two brands sticks still in the flesh of these wretched men : one in their necke , stiffe-necked , the other in their heart ; vncircumcised ; the one , obstinacie , the other vnbeliefe : stiffe neckes indeede , that will not stoope and relent with the yoke of sixeteen hundred yeares iudgement and seruility ; vncircumcised hearts , the fi●me of whose vnbeliefe , would not be cut off with so infinit conuictions . oh mad & miserable nation : let them shew vs one prophesie that is not fulfilled , let them shew vs one other in whome all the prophesies can be fulfilled , and wee will mixe pitty with our hate : if they cannot , and yet resist ; their doome is past ; those mine enemies , that would not haue me to raigne ouer them , bring them hither , & slay them before me . so let thine enemies perish , o lord. but what goe i so farre ? euen amongst vs ( to our shame ) this riotous age hath bred a monstrous generation ( i pray god i be not now in some of your bosoms , that heare me this day ) compounded , much like to the turkish religion , of one part ▪ christian ; another , lew ; a third , worldling , a fourth , atheist : a christians face ; a iewes heart , a worldlings life ; and therefore atheous in the whole ; that acknowledge a god , and know him not ; that professe a christ , but doubt of him ; yea , belieue him not : the foole hath said in his heart , there is no christ . what shall i say of these men ? they are worse then deuils : that yeelding euill spirite , could say , iesus i know : and these miscreants are still in the old tune of that tempting deuil ; si tu es filius dei , if thou be the christ : oh god that after so cleare a gospell , so many miraculous confirmations , so many thousand martyrdomes , so many glorious victories of truth , so many open confessions of angels , men , diuels , friendes , enemies ; such conspirations of heauen and earth , such vniuersall contestations of all ages and people ; there should bee left any sparke of this damnable infidelitie in the false harts of men . behold then , yee despisers , & wonder , and vanish away : whome haue all the prophets fore-told ? or what haue the prophesies of so many hundreds , yea thousands of yeeres foresaid , that is not with this word finished ? who could foretell these thinges , but the spirite of god ? who could accomplish them , but the sonne of god ? hee spake by the mouth of his holy prophets , saith zacharie : hee hath spoken , and he hath done ; one true god in both : none other spirit could foresay these things should be done , none other power could doe these things , thus fore shewed this word therefore , can fit none but the mouth of god our sauiour , it is finished . wee know whome wee haue beleeued ; thou art the christ the sonne of the liuing god. let him that loues not the lord iesus , bee accursed to the death . thus the prophesies are finished : of the legall obseruations , with more breuity . christ is the end of the law : what law ? ceremoniall , morall . of the morall , it was kept perfectly by himselfe , satisfied fully for vs : of the ceremoniall , it was referred to him , obserued of him , fulfilled in him , abolisht by him . there were nothing more easie , then to shew you how all those iewish ceremonies lookt at christ , how circumcision , passeouer , the tabernacle , both outer and inner , the temple , the lauer , both the altars , the tables of shew-bread , the candlestickes , the vaile , the holy of holies , the arke , the propitiatory , the potte of manna , aarons rod , the high priest , his order and line , his habites , his inaugurations , his washings , annointings , sprincklings , offerings , the sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what euer iewish rite ; had their vertue from christ , relation to him , and their end in him . this was then their last gaspe ; for , now straight they dyed with christ , now the vayle of the temple rent : as austen well notes out of mathewes order ; it tore then , when christs last breath passed : that conceit of theophilact is witty ; that as the iewes were wont to rend their garments , when they heard blasphemie : so the temple not enduring these execrable blasphemies against the sonne of god , tore his vaile in peeces . but that is not all , the vaile rent , is the obligation of the rituall law cancelled ; the way into the heauenly sanctuarie opened ; the shadow giuing roome to the substance : in a word , it dooth that which christ saith ; consummatum est . euen now then the law of ceremonies died : it had along & solemne buriall , as augustine sayeth well , perhaps figured in moses , who died not lingringly , but was thirtie dayes mourned for : what meanes the church of rome to dig them vp , now rotten in their graues ? & that , not as if they had been buried , but sown , with a plenteous increase ; yea , with the inuerted vsurie of too many of you citizens ; ten for one . it is a graue and deep censure of that resolute hierome ; ego è contrario loquar . &c. i say , saith he , and in spite of all the world dare maintaine , that now the iewish ceremonies are pernitious and deadly , and whosoeuer shall obserue them , whether he be iew or gentile , in barathrum diaboli deuolutum ; shal frie in hell for it . still altars ? still priestes ? sacrifices still ? still washings ? still vnctions ? sprinkling , shauing , purifying ? still all , and more then all ? let them heare but augustines censure , quisquis nunc &c. whosoeuer shall now vse them , as it were , raking them vp out of their dust ; he shal not be pius deductor corporis , sed impius sepulturae violator ; an impious and sacrilegious wretch , that ran sackes the quiet tombes of the dead . i say not that all ceremonies are dead ; but the law of ceremonies , and of iewish . it is a sound distinction of them , that profound peter martyr hath in his epistle , to that worthy martyr , father , bishop hooper : some are typicall , fore-signifying christ to come : some , of order and decencie . those are abrogated , not these : the iewes had a fashion of prophesying in the churches ; so the christians from them , as ambrose : the iewes had an eminent pulpit of wood ; so wee : they gaue names at their circumcision ; so wee at baptisme : they sung psalmes melodiously in churches , so doe wee , they paide and receiued tithes , so do we , they wrapt their dead in linnen , with odors ; so we ; the iewes had sureties at their admission into the church ; so we : these instances might be infinite : the spouse of christ cannot be without her laces , and chaines , and borders . christ came not to dissolue order . but thou lorde , how long ? how long shall thy poore church find her ornamentes , her sorrows ? and see the deare sonnes of her wombe , bleeding about these apples of strife , let me so name them not for their value ( euē small things , when they are commaunded , looke for no small respect ) but for their euent : the enemy is at the gates of our syracuse ; how long will wee suffer our selues , taken vp with angles and circles in the dust : yee men brethren , & fathers , helpe ; for gods sake put to your hands , to the quenching of this common flame ▪ the one side by humility & obedience ; the other , by compassion ; both by prayers and teares : who am i , that i should reuiue to you the sweete spirit of that diuine augustine , who when he heard and saw the bitter contentions betwixt two graue & famous diuines , jerome and ruffine ; heu mihi , saith he , qui vos ali cubi simul inuenire non possum , alas that i should neuer find you two together , how i would fall at your feete , how i would embrace them and weepe vpon them , and beseech you , eyther of you for other , and each for himselfe , both of you for the church of god , but especially , for the weake , for whome christ died , who not without their owne great danger , see you two fighting in this theater of the world . yet let me do what he said hee would doe ; begge for peace , as for life : by your filiall piety to the church of god , whose ruines follow vpon our diuisions ; by your loue of gods truth ; by the graces of that one blessed spirite , whereby we are all enformed and quickened , by the pretious bloud of that sonne of god , which this day , and this howre , was shed for our redemption , bee enclined to peace & loue , & though our brains bee different , yet let our hearts bee one . it was , as i heard , the dying speech of our late reuerend , worthy and gracious diocesan ; modo me moriente viuat ac floreat ecclesia ; oh , yet if , when i am dead , the church may liue and flourish . what a spirit was here ? what a speech ? how worthy neuer to die ? how worthy of a soule so neere to his heauen ? how worthie of so happie a succession ? yee whome god hath made inheritors of this blessed care , who do no lesse long for the prosperity of siō , liue you to effect , what he did but liue to wish ; all peace with our selues , and warre with none but rome and hell. and if there bee any weyward seperatist , whose soule professeth to hate peace ; i feare to tell him pauls message , yet i must : would to god those were cut off that trouble you . how cut off ? as good theodosius saide to demophilus , a contentious prelate ; si tu pacem fugis , &c. if thou flie peace , i will make thee flie the church . alas , they doe flie it : that which should be their punishment , they make their contentment , how are they worthy of pitty ? as optatus of his donatists ; they are brethren , might be companions , and will not . oh wilfull men ; whither do they runne ? from one christ to another ? is christ diuided ? wee haue him , thanks be to our good god , and we heare him dayly ; and whither shall wee goe from thee ? thou hast the wordes of eternall life . thus the ceremonies are finished , : now heare the end of his sufferings , with like patience and deuotion : his death is here included ; it was so neare , that he spake of it as done ; and when it was done , all was done . how easie is it to lose our selues in this discourse : how hard , not to be ouerwhelmed with matter of wonder ; and to find eyther beginning or end : his sufferings found an end , our thoughts cannot . lo , with this word , hee is happily waded out of those deepes of sorrowes , whereof our conceites can finde no bottome : yet let vs with peter , gird our coat , and cast our selues a little into this sea . all his life was but a perpetuall passion : in that hee became man , hee suffered more then wee can doe , eyther while wee are men , or when we cease to be men ; hee humbled , yea , he emptied himselfe . wee , when wee cease to bee here , are cloathed vpon . 2. cor. 5. wee both winne by our being , and gaine by our losse ; hee lost , by taking our more or lesse to himselfe , that is , manhood . for , though euer as god , j and my father are one : yet as man , my father is greater then i. that man should bee turned into a beast , into a worme , into dust , into nothing ; is not so great a disparagement , as that god should become man : and yet it is not finished ; it is but begunne . but what man ? if , as the absolute monarch of the worlde , hee had commaunded the vassalage of all emperours and princes , and had trod on nothing but crowns and scepters , and the necks of kinges , and bidden all the potentates of the earth to attend his traine ; this had carried some port with it ; sutable to the heroicall maiesty of gods sonne . no such matter , here is neither forme nor beautie ; vnlesse perhappes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the forme of a seruant : you haue made me to serue , with your sinnes . behold , he is a man to god ; a seruant to man ; and , be it spoken with holy reuerence , a drudge to his seruantes . hee is despised and reiected of men ; yea ( as himselfe , of himselfe ) a worme , and no man , the shame of men , and contempt of the people . who is the king of glory ? the lord of hoastes , he is the king of glory . set these two together ; the king of glory ; the shame of men : the more honour , the more abasement . looke backe to his cradle , there you find him re●ected of the bethlemites ; borne and laid , alas , how homely , how vnworthily ; sought for by herod , exiled to aegypt , obscurely brought vppe in the cottage of a poore foster-father , transported and tempted by sathan , derided of his kindred , blasphemously traduced by the iewes , pinched with hunger , restlesse , harbourlesse , sorrowfull , persecuted by the elders , and pharisies , solde by his owne seruant , apprehended , arraigned , scourged , condemned , and yet it is not finished . let vs , with that disciple , follow him a far off ; and passing ouer all his contemptuous vsage in the way , see him brought to his crosse . still the further wee looke , the more wonder : euery thing addes to this ignominie of suffering , & triumph of ouercomming : where was it ? not in a corner , as paul saith to festus , but in ierusalem , the eye , the heart of the world . obscurity abateth shame : publique notice heightens it : before all israel and before this sunne , saith god to dauid , when he would throughly shame him : in ierusalem , which he had honoured with his presence ; taught with his preachings , astonisht with his miracles , bewailed with his teares ; o ierusalem , ierusalem , how oft would i , and thou wouldest not : o yet , if in this thy day . cruelty and vnkindnesse , after good desert , afflict so much more , as our merite hath beene greater . where abouts ? without the gates : in caluary , among the stinking bones of execrable malefactors . before , the glory of the place , bred shame , now the vilenesse of it . when ? but in the passeouer ; a time of greatest frequence , and concourse of all iewes and proselites : an holy time , when they should receiue the figure , they reiect the substance : when they should kill and eate the sacramentall lambe , in faith , in thankefulnesse , they kill the lambe of god , our true passeouer , in cruelty and contempt . with whome ? the quality of our company , either increases or lessens shame . in the midst of thieues ( saith one ) as the prince of thieues : there was no guile in his mouth , much lesse in his handes : yet beholde hee that thought it no robbery to be equal with god , is made equall to robbers and murderers ; yea superiour in euil . what suffered hee ? as all liues are not alike pleasant , so all deathes are not equally fearefull ▪ there is not more difference betwixt some life and death , then betwixt one death and another . see the apostles gradation ? hee was made obedient to the death , euen the death of the crosse . the crosse , a lingring , tormenting , ignominious death . the iewes had foure kinds of death for malefactors ; the towell , the sword , fire , stones ; each of these aboue other in extremity . strangling with the towel , they accounted easiest ▪ the sword worse then the towell ; the fire worse then the sword : stoning worse then the fire , but this romaine death was worst of all . cursed is euery one that hangeth on tree . yet ( as ierome well ) hee is not therefore accursed , because hee hangeth ; but therefore he hangeth , because he is accursed . hee was made ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a curse for vs. the curse was more then the shame : yet the shame is vnspeakable ; and yet not more then the paine . yet all that die the same death , are not equally miserable : the very thieues fared better in their death then he . i heare of no irrision , no inscription , no taunts , no insultation on them : they had nothing but paine to incounter , he paine and scorne . an ingenuous and noble nature , can worse brooke this then the other ; any thing rather then disdainfulnesse and derision : especially , from a base enemy . i remember , that learned father beginnes israels affliction , with ismaels persecuting laughter . the iewes , the souldiers , yea , the very thieues flouted him , and triumpht ouer his miserie ; his bloud cannot satisfie them , without his reproach . which of his senses now was not a window to let in sorrow ? his eyes saw the teares of his mother , and friends , the vnthankfull demeanure of mankinde , the cruell despight of his enemies , his eares heard the reuilings and blasphemies of the multitude ; and ( whether the place were noysome to his sent ) his touch felt the nayles , his tast the gall . looke vp o all ye beholders , looke vpon this pretious body , and see what part ye can find free ? that head which is adored and trembled at by the angelicall spirits , is all raked and harrowed with thorns : that face , of whome is said ; thou art fairer then the children of men , is all besmeared with the filthy spet●le of the iewes , and furrowed with his teares ; those eyes , clearer then the sunne , are darkened with the shadow of death ; those eares that heare the heauenly consorts of angels , now are filled with the cursed speakings & scoffes of wretched men : those lips that spake as neuer man spake , that commaund the spirits both of light and darkenesse , are scornfully wet with vinegar and gall : those feet that trample on all the powers of hell ( his enemies are made his footstoole ) are now nayled to the footstoole of the crosse : those hands that freelie sway the scepter of the heauens , now carry the reede of reproach , & are nayled to the tree of reproch : that whole body , which was conceiued by the holy ghost , was all scourged , wounded , mangled : this is the outside of his sufferings . was his heart free ? oh no , the inner part or soule of this paine , which was vnseene , is as farre beyond these outward and sensible , as the soule is beyond the body ; gods wrath beyond the malice of men : these were but loue-tricks to what his soule endured . o all yee that passe by the way , behold and see , if there bee any sorrow like to my sorrow : alas , lord , what can we see of thy sorrows ? we cannot conceiue so much as the hainousnes and desert of one of those sinnes , which thou barest : wee can no more see thy paine , then we could vndergoe it ; onely this wee see , that what the infinite sins , of almost infinite men , committed against an infinite maiesty , deserued in infinite continuance ; all this thou in the short time of thy passion hast sustained . we may behold and see ; but all the glorious spirites in heauen , cannot looke into the depth of this suffering . doe but looke yet a little into the passions of this his passion : for , by the maner of his sufferings , we shall best see , what he suffered . wise and resolute men do not complaine of a little ; holy martyrs haue beene racked , and would not bee loosed ; what shall we say , if the author of their strength , god & man , bewray passions ? what would not haue ouerwhelmed men , would not haue made him shrinke ; and what made him complaine , could neuer haue beene sustained by men ▪ vvhat shall we then thinke , if he were affrighted with terrors , perplexed with sorrowes , and distracted with both these ? and lo , he was all these : for , first , here was an amazed feare ; for millions of men to dispaire , was not so much as for him to feare : and yet it was no sleight feare : he beganne ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be astonished with terrour . which in the dayes of his flesh , offered vp prayers and supplications , with strong cries and teares , to him that was able to helpe him , and was heard in that hee feared . neuer man was so afraide of the torments of hell , as christ ( standing in our roome ) of his fathers wrath . feare is still sutable to apprehension . neuer man could so perfectly apprehend this cause of feare ; hee felt the chastisements of our peace , yea , the curse of our sins ; and therefore might well say with dauid ; i suffer thy terrours with a troubled mind ; yea , with iob , the arrows of god are in mee , and the terrors of god fight against mee . vvith feare , there was a deiecting sorow ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) my soule is on all sides heauy to the death : his strong cries ; his many teares are witnesses of this passion : hee had formerly shed teares of pity , and teares of loue , but now of anguish : he had before sent foorth cries of mercy ; neuer of complaint til now : when the son of god weeps and cries , what shall we say or thinke ? yet further , betwixt both these and his loue , what a conflict was there ? it is not amisse distinguished , that he was alwayes in agone ; but now in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a strugling passion of mixed griefe . behold , this field was not without sweate and bloud ; yea a sweate of bloud . oh what man or angell can conceiue the taking of that heart , that without all outward violence , meerely , out of the extremity of his owne passion , bled ( thorough the flesh and skinne ) not some faint dew , but solid droppes of bloud ? no thornes , no nailes , fetcht bloud from him , with so much paine as his own thoughts : he saw the fierce wrath of his father , and therefore feared : he saw the heauy burden of our sinnes to bee vndertaken ; and thereupon , besides feare , iustly grieued ; hee saw the necessity of our eternall damnation , if hee suffered not : if he did suffer , of our redemption , and therefore his loue incountered both griefe and feare . in it selfe , hee would not drinke of that cuppe : in respect of our good , and his decree , he would and did ; and while he thus striueth , hee sweates and bleedes . there was neuer such a combat , neuer such a bloudshed , and yet it is not finished ; i dare not say with some schoole-men , that the sorrow of his passion , was not so great as the sorrow of his compassion : yet that was surely exceeding great . to see the vngratious carelesnesse of mankind , the slender fruit of his sufferings , the sorrowes of his mother , disciples , friends ; to foresee from the watch-tower of his crosse , the future temptations of his children , desolations of his church ; all these must needs strike deepe into a tender heart . these hee still sees and pitties , but without passion ; then he suffered in seeing them . can we yet say any more ? loe , al these sufferings are aggrauated by his fulnes of knowledge , and want of comfort ▪ for , he did not shut his eyes , as one saith , when he drunke this cuppe : he saw how dreggish , and knew how bitter it was . sodaine euils afflict , if not lesse , shorter . he foresaw , and foresaid euery particular he should suffer : so long as he foresaw , he suffered : the expectation of euill , is not lesse then the sense : to looke long for good , is a punishment ; but for euill is a torment . no passion works vpon an vnknown obiect : as no loue , so no feare is of what we know not . hence men feare not hell , because they foresee it not : if we could see that pit opē before we come at it , it would make vs tremble at our sins , and our knees to knocke together , as baltazars , and perhaps , without faith , to run mad at the horror of iudgement . he saw the burden of all particular sinnes to be laid vpon him ; euery dramme of his fathers wrath , was measured out to him , ere he toucht this potion ; this cup was full , and hee knew that it must bee wringd , not a drop left : it must bee finished . oh yet , if as he foresaw all his sorrows , so he could haue seene some mixture of refreshing . but i found none to comfort me , no , none to pitie me . and yet it is a poore comfort that arises from pitty . euen so , o lord , thou treadest this wine-presse alone , none to accompany , none to assist thee . i remember , ruffinus in his ecclesiasticall storie reports , that one theodorus a martyr , tolde him , that when he was hanging ten howres vpon the racke for religion , vnder iulians persecution , his ioyntes distended and distorted , his body exquisitely tortured with change of executioners ; so as neuer age ( sayth hee ) could remember the like : hee felt no paine at all , but continued indeede , all the while in the sight of all men , singing and smiling ▪ for there stood a comely young man by him on his libbet ( an angell rather , in forme of a man ) which with a clean towell , still wipt off his sweat , and powred coole water vpon his racked limbs ▪ wherewith he was so refreshed , that it grieued him to bee let downe . euen the greatest torments are easie , when they haue answerable comforts : but a wounded and comfortlesse spirit , who can beare ? if yet but the same messenger of god , might haue attended his crosse , that appeared in his agony ; and might haue giuen ease to their lord , as hee did to his seruant . and yet , what can the angels helpe , where god will smite ? against the violence of men , against the fury of sathan , they haue preuailed in the cause of god , for men : they dare not , they cannot comfort , where god will afflict . vvhen our sauiour had bin wrestling with sathan in the end of his lent , then they appeared to him , and serued ; but now , while about the same time ; he is wrestling with the wrath of his father for vs , not an angell dare bee seene , to looke out of the windowes of heauen to relieue him ; for men , much lesse could they , if they would ; but what did they ? miserable comforters are yee all : the souldiers , they stript him , scorned him with his purple , crowne , reede , spat on him , smote him ; the passengers , they reui●ed him , and insulting , wagging their heads and hands at him ; hey , thou that destroyest the temple , come downe , &c the elders and scribes ; alas , they haue bought his bloud , suborned witnesses , incensed pilate preferred barabbas , vndertooke the guilte of his death , cryed out , crucifie , crucifie : ho , thou that sauedst others . his disciples , alas : they forsooke him , one of them forsweares him ; another runs away naked , rather then hee will stay and confesse him . his mother and other friendes : they looke on indeed , and sorrow with him ; but to his discomfort . where the griefe is extreame , and respectes neere , partnership doth but increase sorrow . paul chides this loue : what doe you weeping and breaking my heart ? the teares of those we loue , doe eyther slacken out hearts , or wound them . who then shall comfort him ? himselfe ? sometimes our owne thoughts find a way to succour vs , vnknowne to others : no , not himselfe . doubtles ( as aquinas ) the influence of the higher part of the soule , was restrained from the aid of the inferiour : my soule is filled with euils . psalm . 87.4 . who then ? his father ? here , here ; was his hope : if the lord had not holpen me , my soule had almost dwelt in silence : i and my father are one . but now ( alas , ) he , euen he , deliuers him into the hands of his enemies ; when he hath done , turnes his backe vpon him as a stranger ; yea ; he woundeth him as an enemy . the lord would breake him . esay , 53. 10. yet any thing is light to the soule , whiles the comfortes of god sustaine it : who can dismay , where god will relieue ? but here , my god , my god , why hast thou forsaken mee ? vvhat a word was here , to come from the mouth of the sonne of god ? my disciples are men , weake and fearefull ; no maruell , if they forsake mee . the iewes are themselues , cruell and obstinate . men are men , gracelesse , and vnthankefull . diuels are according to their nature , spightfull and malitious . all these doe but their kind ; and let them doe it : but thou , o father , thou that hast said ; this is my welbeloued sonne , in whome i am well pleased : thou of whome i haue said , it is my father that glorifies mee , what ? forsaken me ? not onely brought me to this shame , smitten me , vnregarded me ; but , as it were , forgotten , yea , forsaken me ? what , euen me , my father ? how many of thy constant seruants haue suffered heauie things : yet in the multitudes of the sorrowes of their hearts , thy presence and comforts haue refreshed their souls . hast thou relieued them , and doest thou forsake me ? mee , thine onely , deare , naturall , eternall sonne . o yee heauens and earth , how could you stand , whiles the maker of you thus complained . yee stoode ; but partaking after a sort of his passion : the earth trembled and shooke , her rockes tore , her graues opened , the heauens withdrew their light , as not daring to behold this sad and fearefull spectacle . oh deare christians , how should these earthen and rocky hearts of ours shake , and rend in peeces at this meditation ? how should our faces be couered with darkenesse , and our ioy be turned into heauinesse ? all these voyces and teares , and sweats , & pangs are for vs , yea , from vs. shall the sonne of god thus smart for our sinnes , yea with our sinnes and shall not we grieue for our owne ? shall hee weepe to vs in this market place , and shall not we mourne ? nay , shall ●e sweat and bleed for vs , and shall not we weepe for our selues ? shall he thus lamentably shrieke out , vnder his fathers wrath , and shall not wee tremble ? shall the heauens and earth suffer with him , and we suffer nothing ? i call you not to a weake & idle pitty of our glorious sauiour : to what purpose ? his iniurie was our glory . no , no ; yee daughters of ierusalem , weepe not for me ; but weepe for your selues : for our sins , that haue done this ; not for his sorrow that suffered it : not for his pangs , that were ; but for our own , that should haue been , and ( if wee repent not ) shall be . oh how grieuous , how deadly are our sinnes , that cost the sonne of god ( besides blood ) so much torment ? how farre are our soules gone , that could not be ransomed with any easier price ? that that tooke so much of this infinite redeemer of men , god and man , how can it chuse but swallow vp and confound thy soule , which is but finite and sinfull ? if thy soule had been in his soules stead , what had become of it ? it shall be , if his were not in steade of thine . this weight that lies thus heauy on the son of god , and wrung from him these teares , sweat , bloud , and these vnconceiueable grones of his afflicted spirit , how should it chuse but presse downe thy soule to the bottome of hell ? & so it will doe , if he haue not suffered it for thee , thou must and shalt suffer it for thy selfe . goe now thou lewde man , and make thy selfe merry with thy sins ; laugh at the vncleanenesses , or bloodinesse of thy youth : thou little knowest the price of a sinne : thy soule shall do , thy sauiour did , when he cryed out , to the amazement of angels , & horror of men ; my god , my god , why hast thou forsaken me ? but now no more of this ; it is finished : the greater conflict , the more happy victory . well doth he find and feele of his father , what his type said before , he will not chide alwayes , nor keepe his anger for euer . it is fearefull ; but in him , short : eternal to sinners ; short to his sonne , in whome the godhead dwelt bodily . behold ; this storme , wherewith all the powers of the world were shaken , is now ouer . the elders , pharisies , iudas , the soldiers , priests , witnesses , iudges , thieues , executioners , diuels , haue all tired them selues in vaine , with their owne malice ; and he triumphs ouer them all , vpon the throne of his crosse : his enemies are vanquisht , his father satisfied , his soule with this word at rest and glory ; it is finished . now there is no more betraying , agonies , araignements , scourgings , scoffing , crucifying , conflicts , terrors ; all is finished . alas beloued , and will we not yet let the sonne of god be at rest ? do we now againe goe about to fetch him out of his glory , to scorne and crucifie him ? i feare to say it : gods spirit dare and doth ; they crucifie againe to themselues the sonne of god , and make a mocke of him . to themselues , not in himselfe : that they cannot , it is no thanke to them ; they would doe it . see and consider , the notoriously-sinfull conuersations of those , that should be christians , offer violence vnto our glorified sauiour , they stretch their hands to heauen , and pull him downe from his throne , to his crosse : they teare him with thornes , pearce him with nayles , load him with reproches . thou hatest the iewes , spittest at the name of iudas , railest on pilate , condemnest the cruel butchers of christ ; yet , thou canst blaspheme , and sweare him quite ouer , curse , swagger , lie , oppresse , boile with lust , scoffe , riot , and liuest like a debauched man ; yea , like an humaine beast ; yea , like an vncleane diuell . cry hosanna as long as thou wilt ; thou art a pilate , a iew , a iudas , an executioner of the lord of life ; and so much greater shall thy iudgement be , by how much thy light and his glory , is more . oh , beloued , is it not enough that he died once for vs ? vvere those paines so light , that wee should euery day redouble them ? is this the entertainment that so gracious a sauiour hath deserued of vs by dying ? is this the recompence of that infinite loue of his , that thou shouldest thus cruelly vexe and wound him with thy sinnes ? euery of our sinnes is a thorne ; and nayle , and speare to him : while thou pourest down thy drunken carowses , thou giuest thy sauiour a potion of gall ; while thou despisest his poore seruants , thou spittest on his face , while thou puttest on thy proud dresses , and liftest vp thy vaine heart with high conceites , thou s●ttest a crowne of thornes on his heade : while thou wringest and oppressest his poore children , thou whippest him , and drawest bloud of his hands & feet . thou hypocrite , how darest thou offer to receiue the sacrament of god , with that hand , which is thus imbrued with the bloud of him whome thou receiuest ? in euery ordinary , thy prophane tong walkes , in the disgrace of the religious and conscionable . thou makest no scruple of thine owne sins , and scornest those that doe : not to be wicked , is crime enough : heare him that saith , saul , saul why persecutest thou me ? saul strikes at damascus : christ suffers in heauen . thou strikest ; christ iesus smarteth , and will reuenge . these are the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) afterings of christs sufferings : in himselfe it is finished ; in his members it is not , till the world be finished . we must toile , & grone , and bleed ; that we may raigne ; if he had not done so , jt had not beene finished . this is our warfare ; this is the region of our sorow and death . now are we set vpon the sandie pauement of our theater , and are matched with all sortes of euills ; euill men , euill spirits , euill accidents ; and ( which are worst ) our owne euill heartes ; tentations , crosses , persecutions , siknesses , wants , infamies , death ; all these must in our courses , be incountered by the law of our profession . what should we doe but striue & suffer , as our generall hath done ; that we may raigne as he doth , and once triumph in our consummatum est ? god and his angells sit vpon the scaffolds of heauen , and behold vs : our crowne is ready ; our day of deliuerance shall come ; yea , our redemption is neare : when all teares shall be wipt from our eyes ; and we that haue sowne in teares , shall reape in ioy . in the mean time , let vs possesse our soules , not in patience onely , but in comfort : let vs adore and magnifie our sauiour in his sufferings , and imitate him in our owne : our sorrowes shall haue an end ; our ioyes shall not : our paines shall soone bee finished ; our glory shall bee finished , but neuer ended . thus his sufferinges are finished ; now together with them , mans saluation . who knowes not , that man had made himselfe a deepe debter , a bankrupt , an out-law to god ? our sinnes are our debts , & by sinnes , death . now , in this word and act , our sinnes are discharged , death endured , & therefore we cleared : the debt is paid , the score is crossed , the creditor satisfied , the debters acquitted , and since there was no other quarrell saued : we are all sicke and that mortally : sinne is the disease of the soule : quot vitia , ●●t febres , saith chrysostome ; so many sinnes , so many feauers , and those pestilent . what wonder is it , that wee haue so much plague , while wee haue so much sinne ? our sauiour is the physitian ? the whole need not the physitian , but the sicke : wherein ? hee healeth all our infirmities : he healeth them after a miraculous manner ; not by giuing vs receites , but by taking our receites for vs. a wonderfull physition ; a wonder full course of cure one while he would cure vs by abstinence ; our superfluity , by his forty dayes emptinesse ▪ according to that old rule ; hunger cures the diseases of gluttony . another while , by exercise : hee went vpp ▪ and downe from citie to citie , and in the day was preaching in the temple , in the night , praying in the mount. then , by dyet ; take , eate , this is my body : and , let this cuppe passe . after that yet , by sweat ; such a sweate as neuer was ; a bloudy one : yet more by incision ; they pearced his hands , feet , side : and yet againe by potion ; a bitter potion of vineger and gall . and lastly , which is both the strangest , and strongest receit of all , by dying : which dyed for vs ; that whether we wake or sleepe , wee should liue together with him . we need no more , we can go no further ; there can bee no more physicke of this kind ▪ there are cordials after these , of his resurrection and ascension ; no more penall receites . by this bloud we haue redemption , ephes , 1.7 . iustification , rom. 3.24 . reconciliation , colos . 1 20. sanctification , 1. pet. 1.2 . entrance into glory , heb. 10.19 . is it not now finished ? woe were vs , if hee had left but one mite of satisfaction vpon our score , to be discharged by our soules : and woe bee to them that derogate from christ , that they may charge themselues ; that botch vp these al-sufficiently meritorious sufferinges of christ , as imperfect with the superfluities of flesh and bloud . maledictus homo , qui spem ponit in homine . we may not with patience see christ wrongde by his false friendes : as that heroical luther said in the like ; cursed be the silence that here forbeareth . to be short , here be two iniuries intollerable ; both giue christ the lie vpon his crosse : it is finished . no , somewhat remaines : the fault is discharged , not the punishment . of punishments , the eternall is quit , not the temporall . it is finished by christ : no , there wants yet much ; the satisfactions of saints applyed by his vicar ; adde mens sufferings to christs , then the treasure is full ; till then , it is not finished . two qualities striue for the first place in these two opinions ; impietie and absurdity ; i know not whither to prefer . for impietie ; here is god taxed of iniustice , vnmercifulnesse , insufficiencie , falshood . of iniustice , that he forgiues a sinne , and yet punishes for that which he hath forgiuen : vnmercifulnesse , that hee forgiues not while he forgiues , but dooth it by halfes ; insufficiencie , that his raunsome must bee supplyed by men : falshood , in that hee sayth , it is finished , when it is not . for absurdity , how grosse and monstrous are these positions ? that at once the same sinne should bee remitted and retained ; that there should bee a punishment , where there is no fault : that , what could strike off our eternall punishment , did not wipe off the temporall ; that hee which paid our pounds , sticks at our farthings , that god will retain what man may discharge , that it is , and is not finished . if there bee any opinions , whose mention confutes them , these are they . none can be more vaine , none had more neede of soliditie : for , this proppe beares vppe alone , the weight of all those millions of indulgences , which rome creates and selles to the worlde . that strumpet would well neere goe naked , if this were not . these spirituall treasures , fetch in the temporall : which yet our reuerend and learned fulke , iustly cals a most blasphemous & beggerly principle : it bringes in whole chests , yea mines of gold , like the popes indies : and hath not so much as a ragge of proofe to couer it , whether of antiquity , of reason , of scripture . not of antiquity , for , these iubilie proclamations beganne but about three hundred yeares agoe . not of reason , how should one meere man pay for another , dispense with another , to another , by another ? not of scripture , which hath flatly said , the bloud of iesus christ his sonne , purgeth vs from all sinne : and yet i remember , that acute sadeel hath taught mee , that this practise is according to scripture : what scripture ? hee cast the money-changers out of the temple , and said ; yee haue made my house a denne of thieues . vvhich also joachim , their propheticall abbot , well applies to this purpose . some modest doctors of louan , would faine haue minced this antichristian blasphemie ; who beganne to teach , that the passions of the saints are not so by indulgences applyed , that they become true satisfactions ; but that they onely serue to moue god , by the sight of them , to apply vnto vs christes satisfaction . but these meal-mouthed diuines , were soon charmed ; foure seuerall popes ( as their cardinall confesseth ) fell vpon the necke of them , and their opinion ; leo the tenth , pius the fift , gregorie the thirteenth , and clemens the sixt : and with their furious bulles , bellow out threates against them , and tosse them in the ayre for hereticks , and teach them , vpon paine of a curse , to speake home with bellarmine , passionibus sanctorum expiari delicta : and straight , applicari nobis sanctorum passiones ad redimendas poenas , quas pro peccatis deo de bemus : that by the sufferinges of saintes , our sinnes are expiated ; and that , by them applyed ; wee are redeemed from those punishmentes , which wee yet owe to god. blasphemy , worthy the tearing of garments : how is it finished by christ , if men must supply ? oh blessed sauiour , was euery drop of thy bloud enough to redeeme a world , and doe we yet need the helpe of men ? how art thou a perfect sauiour , if our brethren also must be our redeemers ? oh ye blessed saints , how would you abhorre this sacrilegious glory ? and with those holie apostles , yea , that glorious angell , say , vide ne feceris ; and with those wise virgins : lest there will not bee enough for vs , and you , goe to them that sell , and buy for your selues . for vs , we enuie not their multitude ; let them haue as many sauiours as saintes , and as many saintes as men : wee know with ambrose , christi passio adiutore non eguit ; christs passion needes no helper : and therefore , with that worthy martyr , dare say , none but christ , none but christ . let our soules die , if he cannot saue them ; let them not feare their death or torment ; if he haue finished . heare this , thou languishing and afflicted soule : there is not one of thy sinnes , but it is paid for ; not one of thy debtes in the s●roll of god , but it is crossed ; not one farthing of all thine infinite ransome is vnpaide . alas , thy prosperitie of fooles destroyeth them ; yea , the confidence of prosperity : thou sayest , god is mercifull , thy sauiour bounteous , his passion absolute : all these , and yet thou mayest bee condemned . mercifull , not vniust ; bountifull , not lauish ; absolutely sufficient for all , not effectuall to all . whatsoeuer god is , what art thou ? here is the doubt : thou sayest well ; christ is the good shepheard . wherein ? hee giues his life , but for whome ? for his sheepe . what is this to thee ? ? while thou art secure , prophane , impenitent , thou art a vvolfe , or a goate : my sheepe heare my voyce : what is his voyce , but his preceptes ? where is thine obedience to his commandements ? if thou wilt not heare his law , neuer hearken to his gospel : here is no more mercy for thee , then if there were no sauiour . he hath finished , for those in whome hee hath begunne . if thou haue no beginnings of grace as yet , hope not for euer finishing of saluation ; come to me all yee that are heauie laden , saith christ : thou shalt get nothing , if thou come when he calls thee not . thou art not called , and canst not be refreshed , vnlesse thou be laden , not with sin ( this alone keepes thee away from god ) but with conscience of sinne : a broken and a contrite heart , o god , thou wilt not despise . is thy heart wounded with thy sin ? doth griefe & hatred striue within thee , whether shal be more ? are the desires of thy soule with god ? doest thou long for holines , complaine of thy imperfections , struggle against thy corruptions ? thou art the man , feare not , it is finished . that law which thou wouldest haue kept and couldest not ; thy sauiour could , and did keepe for thee , that saluation which thou couldest neuer worke out alone ( alas poor impotent creatures , what can we doe towardes heauen without him , which cannot moue on earth but in him : ) hee alone for thee hath finished . looke vp therefore boldly to the throne of god , and , vpon the truth of thy repentance and faith , know , that there is no quarrell against thee in heauen , nothing but peace and ioy : all is finished : he would be spitted on , that hee might wash thee , hee would bee couered with scornefull robes , that thy sinnes might be couered : he would be whipped , that thy soule might not be scourged eternally : he would thirst , that thy soule might be satisfied : he would beare all his fathers wrath , that thou mightest beare none ; hee would yeelde to death , that thou mightest neuer taste of it : he would be in sense for a time as forsaken of his father , that thou mightest be receiued for euer . now bid thy soule returne to her rest , and enioyne it dauids taske . prayse the lord , o my soule ; and , what shall i render to the lord for all his benefites ? i will take the cup of saluation , and call vpon the name of the lord. and , as rauisht from thy selfe with the sweet apprehension of this mercy , call all the other creatures to the fellowshippe of this ioy , with that diuine esay : reioyce , o yee heauens , for the lord hath done it , showte yee lower partes of the earth , burst forth into prayses yee mountaines . for , the lord hath redeemed iacob , and will be glorified in israel . and euen now , beginne that heauenlie song , which shall neuer end with those glorified saints ; prayse and honour ; and glory , and power , be to him that sitteth vpon the throne , and to the lambe for euermore . thus , our speech of christes last wordes is finished . his last act accompanied his wordes ; our speech must follow it : let it not want your deuout & carefull attention ; hee bowed and gaue vp the ghost . the crosse was a slow death , & had more paine then speed ; whence a second violence must dispatch the crucified ; their bones must be broken , that their hearts might breake . our sauiour stayes not deaths leysure , but willingly and couragiously meetes him in the way , and like a champion that scornes to be ouercome , yea , knowes he cannot be , yeeldeth in the middest of his strength , that hee might by dying , vanquish death . hee bowed and gaue vp : not bowing , because hee had giuen vp , but because hee would . hee cried with a lowde voyce , saith matthew . nature was strong , hee might haue liued ; but hee gaue vp the ghost , and would die , to shew him selfe lord of life and death . oh wondrous example , hee that gaue life to his enemies , gaue vpp his owne : hee giues them to liue , that persecute and hate him ; and himselfe will die the whiles , for those that hate him . hee bowed and gaue vp : not they ; they might crowne his head , they could not bow it : they might vexe his spirite ; not take it away : they could not doe that without leaue ; this they could not doe , because they had no leaue . hee alone would bow his head , and giue vp his ghost : i haue power to lay downe my life : man gaue him not his life ; man could not bereaue it . no man takes it from me . alas , who could ? the high-priestes forces , when they came against him armed ; he said but , i am he , they flee and fall backward . how easie a breath disperst his enemies ? whom he might as easily haue bidden the earth , yea , hell to swallow , or fire from heauen to deuoure . who commaunded the diuels and they obeyed : could not haue beene attached by men : he must giue not onely leaue , but power to apprehend himselfe , else they had not liu'd to take him : hee is laide holde of ; peter fights : put vp saith christ , thinkest thou that i cannot pray to my father , and hee will giue mee more then 12. legions of angels ? vvhat an army were here ? more then threescore and twelue thousand angels , and euery angell able to subdue a world of men : hee could , but would not be rescued ; hee is led by his owne power , not by his enemies ; and stands now before pilate , like the scorne of men ; crowned , robbed , scourged , with an ecce homo ; yet thou couldest haue no power against me , vnlesse it were giuen thee from aboue . behold , he himselfe must giue pilate power against himselfe , else hee could not be condemned : he will be condemned , lifted vp , nailed ; yet no death without himselfe . hee shall giue his soule an offering for sinne . esay , 53.10 . no action , that sauours of constraint , can be meritorious , hee would deserue , therefore he would suffer and die . hee bowed his head , and gaue vp the ghost , o gracious and bountifull sauiour , hee might haue kept his soule within his teeth , in spight of all the world , the weakenesse of god is stronger then men : and if he had but spoken the word , the heauens and earth should haue vanisht away before him : but he would not . behold , when hee saw that impotent man could not take away his soule , he gaue it vp , and would die , that we might liue . see here a sauiour , that can contemne his own life for ours : & cares not to be dissolued in himselfe , that we might be vnited to his father . skinne for skinne , saith the diuell , and all that hee hath , a man will giue for his life . loe here to proue sathan a lyer , skin and life and all , hath christ iesus giuen for vs. we are besotted with the earth , and make base shifts to liue ; one with a maimed bodie , another with a periured soule , a third with a rotten name : and how many had rather neglect their soule , then their life , and will rather renounce and curse god , then die ? it is a shame to tell ; many of vs christians dote vpon life , and tremble at death ; and shew our selues fooles in our excesse of loue , cowards in our feare . peter denies christ thrice , and forsweares him ; marcellinus twice casts graines of incense into the idolles fire ; ecebolius turnes thrice ; spira reuolts and despaires : oh let mee liue , saith the fearefull soule . whither dost thou reserue thy selfe , thou weake and timorous creature ? or what wouldest thou doe with thy selfe ? thou hast not thus learned christ : hee dies voluntarily for thee , thou wilt not bee forced to die for him : hee gaue vp the ghost for thee : thou wilt not let others take it from thee for him , thou wilt not let him take it for himselfe . vvhen i looke backe to the first christians , and compare their zealous contempt of death with our backewardnesse : i am at once amased and ashamed : i see there euen women ( the feebler sexe ) running with their little ones in their armes , for the preferment of martyrdome , and ambitiously striuing for the next blow . i see holy and tender virgins , chusing rather a sore and shamefull death , then honourable espousals . i heare the blessed martyrs , intreating their tyrants and tormentors for the honour of dying : jgnatius , amongst the rest , fearing least the beastes will not deuoure him : and vowing the first violence to them , that he might bee dispatched . and , what lesse courage was there , in our memorable and glorious forefathers of the last of this age ? and doe wee , their cold and feeble ofspring , looke pale at the face of a faire and naturall death ; abhorre the violent , though for christ ? alas , how haue we gathered rust with our long peace ? our vnwillingnesse is from inconsideration , from distrust . looke but vp to christ iesus vpon his crosse , and see him bowing his head , and breathing out his soule , and these feares shall vanish : he died , and wouldest thou liue ? he gaue vpp the ghost , and wouldest thou keepe it ? whome wouldest thou follow , if not thy redeemer ? if thou die not , if not willingly , thou goest contrary to him , and shalt neuer meete him . though thou shouldest euery day die a death for him , thou couldest neuer requite his one death , and doest thou sticke at one ? euery word hath his force , both to him & thee : hee died , which is lord of life , and commander of death ; thou art but a tenant of life , a subiect of death ; and yet it was not a dying , but a giuing vp , not of a vanishing & aerie breath , but of a spirituall soule , which after separation , hath an entire life in it selfe . he gaue vpp the ghost : he died , that hath both ouercome and sanctified , and sweetned death . what fearest thou ? hee hath puld out the sting and malignity of death . if thou bee a christian , carry it in thy bosome , it hurts thee not . darest thou not trust thy redeemer ? if hee had not dyed , death had beene a tyrant , now hee is a slaue . o death where is thy sting ? o graue where is thy victory ? yet the spirite of god saith not , he dyed , but gaue vpp the ghost . the verie heathen poet saith : hee durst not say , that a good man dies . it is worth the noting ( mee thinkes ) that when saint luke would describe to vs the death of ananias and sapphira , he sayeth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hee expired : but when saint iohn would describe christs death , hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee gaue vp the ghost : how ? how gaue hee it vpp , and whither ? so , as after a sort hee retained it : his soule parted from his body ; his godhead was neuer distracted eyther from soule or body : this vnion is not in nature , but in person . if the natures of christ could be diuided , each would haue his subsistence ; so there should be more persons . god forbid , one of the natures therefore may haue a separation in it selfe : the soule from the body : one nature cannot be separate from other , or eyther nature from the person . if you cannot conceiue , wonder : the sonne of god hath wedded vnto himselfe our humanity , without all possibility of diuorce ; the body hangs on the crosse , the soule is yeelded , the godhead is euiternally vnited to them both ; acknowledges , sustaines them both . the soule in his agonie feeles not the presence of the god head ; the body vpon the crosse feeles not the presence of the soule . yet as the fathers of chalcedon say truely , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) indiuisibly , inseparably is the godhead , with both of these , still and euer , one and the same person . the passion of christ ( as augustine ) was the sleepe of his diuinity : so i may say : the death of christ , was the sleepe of his humanity . if hee sleepe , he shall doe well , said that disciple , of lazarus ▪ death was too weake to dissolue the eternall bonds of this heauenly coniunction . let not vs christians go too much by sense ; wee may be firmely knit to god , & not feele it : thou canst not hope to be so neare to thy god as christ was , vnited personally : thou canst not feare , that god should seeme more absent from thee , then hee did from his owne sonne ; yet was hee still one with both body and soule , when they were diuided from themselues : whē he was absent to sense ; he was present to faith ; when absent in vision , yet in vnion one , and the same : so will hee be to thy soule , when it is at worst . hee is thine , and thou art his : if thy hold seeme loosened , his is not . when temptations will not let thee see him , hee sees thee , and possesses thee ; only belieue thou against sense , aboue hope ; & though he kill thee , yet trust in him . whither gaue hee it vp ? himselfe expresses ▪ father , into thy handes , and , this day thou shalt bee with mee in paradise . it is iustice to restore whence wee receiue ; into thy hands . he knew where it should be both safe & happie : true ; hee might bee bold ( thou saist ) as the sonne with the father . the seruants haue done so ; dauid before him , steuen after him . and least wee should not thinke it our common right ; father sayth hee , i will that those thou hast giuen me , may be with me , euen where i am : hee willes it , therefore it must bee . it is not presumption , but faith , to charge god with thy spirite ; neither can there euer bee any belieuing soule so meane , that hee should refuse it : all the feare is in thy selfe , how canst thou trust thy iewell with a stranger ? what sodaine familiarity is this ? god hath beene with thee , and gone by thee ; thou hast not saluted him : and now in all the hast , thou bequeathest thy soule to him ▪ on what acquaintance ? how desperate is this carelesnesse . if thou haue but a little money , whither thou keepe it , thou layest it vp in the temple of trust ; or whether thou let it ; thou art sure of good assurance , sound bonds ; if but a litle land ; how carefully dost thou make firme conueyances to thy desired heires ? if goods , thy will hath taken secure order , who shall enioy them ; wee need not teach you citizēs to make sure worke for your estates : if children , thou disposest of them in trades , with portions , onely of thy soule ( which is thy self ) thou knowest not what shall become . the world must haue it no more ; thy selfe wouldst keepe it , but thou knowest thou canst not : sathan would haue it ; and thou knowest not whether hee shall : thou wouldest haue god haue it ; and thou knowest not whether hee will ; yea , thy heart is now ready with pharaoh to say ; who is the lord ? o the fearefull and miserable estate of that man , that must part with his soule , hee knowes not whither : which , if thou wouldest auoide , ( as this very warning shall iudge thee if thou doe not ) be acquainted with god in thy life , that thou mayest make him the gardian of thy soule in thy death . giuen vp it must needs be ; but to him that hath gouerned it : if thou haue giuen it to sathan in thy life ; how canst thou hope god will in thy death entertaine it ? did you not hate mee , and expell me out of my fathers house ; how then come yee to me now in this time of your tribulation , said ieptha , to the men of gilead . no , no , eyther giue vp thy soule to god while hee calls for it in his word , in the prouocations of his loue , in his afflictions , in the holy motions of his spirit to thine : or else when thou wouldest giue it , hee will none of it , but as a iudge to deliuer it to the tormentor . what should god doe with an vncleane , drunken , prophane , proud , couetous soule ? without holinesse , it is no seeing of god : depart from me , yee wicked , i know yee not ; goe to the gods you haue serued . see how god is euen with men : they had in the time of the gospell , saide to the holy one of israel , depart from vs ; now in the time of iudgement , hee sayth to them ; depart from me , they would not know god when they might ; now god will not know them , when they would . now therefore ( beloued ) if thou wouldest not haue god scorne the offer of thy death-bed , fit thy soule for him in thy health ; furnish it with grace , inure it to a sweet conuersation with the god of heauen : then mayest thou boldly giue it vpp , and he shall as graciously receiue it , yea fetch it by his angels to his glory· he gaue vp the ghost . wee must doe as he did : not all with the same successe . giuing vp , supposes a receiuing , a returning . this inmate that wee haue in our bosome , is sent to lodge here for a time ; may not dwell here alwayes . the right of this tenure , is the lords , not ours . as he said of the hatchet : it is but lent , it must be restored : it is ours to keepe , his to dispose and require . see and consider both our priuiledge and charge . it is not with vs as with brute creatures : we haue a liuing ghost to informe vs , which yet is not ours , ( and , alas , what is ours , if our soules bee not ? ) but must be giuen vp , to him that gaue it . vvhy do we liue , as those that tooke no keepe of so glorious a guest ? as those that should neuer part with it , as those that thinke it giuen them to spend , not to returne with a reckoning ? if thou hadst no soule , if a mortall one , if thine owne , if neuer to bee required ; how couldest thou liue but sensually ? oh remember but who thou art , what thou hast , and whether thou must ; and thou shalt liue like thy selfe , while thou art , and giue vpp thy ghost confidently , when thou shalt cease to be . neither is there here more certainety of our departure then comfort ▪ carry this with thee to thy death-bed , and see if it can refresh thee , when all the worlde cannot giue thee one dramme of comfort . our spirit is our dearest riches : if wee should lose it , here were iust cause of griefe . howle and lament , if thou thinkest thy soule perisheth : it is not forfeited , but surrendered . how safely doth our soule passe through the gates of death , without any impeachment , while it is in the hands of the almighty ? woe were vs , if hee did not keepe it while we haue it ; much more when wee restore it . wee giue it vp to the same hands that created , infused , redeemed , renewed , that doe protect ; preserue , establish , and will crowne it : i know whome i haue beleeued , & am perswaded that he is able to keep that , which i haue committed to him against that day . o secure and happy estate of the godly : o blessed exchange of our condition : while our soule dwels in our breast , how is it subiect to infinite miseries ? distempred with passions , charged with sinnes , vexed with tentations ; aboue none of these : how should it bee otherwise ? this is our pilgrimage ; that our home : this our wildernesse , that our land of promise , this our bondage , that our kingdom : our impotency causeth this our sorrow . vvhen our soule is once giuen vpp , what euill shall reach vnto heauen ; and wrestle with the almighty ? our loathnes to giue vpp , comes from our ignorance and infidelity . no man goes vnwillingly to a certain preferment , i desire to bee dissolued , saith paul ; i haue serued thee , i haue beleeued thee , and now j come to thee , saith luther : the voices of saintes , not of men . if thine heart can say thus , thou shalt not need to intreat with old hilarion , egredere mea anima , egredere , quid times ? goe thy wayes forth my soule , go forth , what fearest thou ? but it shall flie vpp alone cherefully from thee ; and giue vp it selfe , into the armes of god , as a faithfull creator , and redeemer . this earth is not the element of thy soule , it is not where it should bee : it shall bee no lesse thine , when it is more the owners . thinke now seriously of this point ; gods angell is abroade , and strikes on all sides ? wee know not which of our turnes shall be the next : we are sure , we carry deaths enough within vs. if we be readie , our day can not come too soone . stir vp thy soule to an heauenly cherefulnesse , like thy sauiour : know but whither thou art going ; & thou canst not but with diuine paul , say from our sauiours mouth , euen in this sense : it is a more blessed thing to giue , then to receiue god cannot abide an vnwilling guest : giue vp that spirit to him , which hee hath giuen thee , and he will both receiue what thou giuest , and giue it thee againe with that glory and happinesse , which can neuer be conceiued , and shall neuer bee ended . euen so lord iesus , come quicklie . gloria in excelsis deo . notes, typically marginal, from the original text notes for div a02567-e230 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sit mors mea in remissio nem omnium iniquitatum mearum . vt vsus rationis tollatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aug. ad hie. dum volunt & iudaei esse & christiani , nec iudaei sunt , nec christiani . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex quo apparet , tunc scissum esse , cum christus emisit spiritū . ceremoniae sicut defuncta corpora necessariorū officijs deducenda erant ad sepulturam , non simulatè , sed religiosè , nec deserenda continuò . augustin . ego è contrario loquar , & reclamante mundo liberâ voce pronūciem , ceremonias iudaeorū perniciosas esse , et mortiferas , & quicunque eas obseruauerit , siue ex gentibus , in barathrum diaboli deuolutum . hier. quisquis nunc ea celebrare voluerit , tanquam sopitos cineres eruens , non erit pius , &c. si tu pacem fugis , ego te ab ecclesia fugere mando . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . 24.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. 26.27 . & in medio la tronum tanquam latronum ●mmanissimus . luther . caput angelicis spiritibus ●●emebundii spinis coronatur , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt nulla vnquam aetas similem meminerit . ● . thes . 5 , 10 maledictū silentium , quod hic conniuet . negotiatores terrae sunt ipsi sacerdotes , qui vendunt orationes & missas pro denarijs : facientes domum orationis , apothecam negotionis . jn reuel . l. 10. p. 5. bellar. l. 1. de indulgent . reuel . 5. quod emittitur voluntarium est : quod amittitur necessarium . ambr. quod si venire noluerint , ego vim faciam vt deuorer . si per singulos dies pro eo moreremur , qui nos dilexit , non sic debitum exol●eremus . chrysost . act. 5.5 . quantumcunque te deieceris , humilior non eris christo . hieron . vt contra : nullam animam recipio quae me nolente seperatur à corpore . hieron . sermons concerning the divinity and incarnation of our blessed saviour preached in the church of st. lawrence jewry by john, late lord archbishop of canterbury. tillotson, john, 1630-1694. 1695 approx. 335 kb of xml-encoded text transcribed from 153 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a62619) transcribed from: (early english books online ; image set 103163) images scanned from microfilm: (early english books, 1641-1700 ; 1580:4) sermons concerning the divinity and incarnation of our blessed saviour preached in the church of st. lawrence jewry by john, late lord archbishop of canterbury. tillotson, john, 1630-1694. the second edition. [4], 296 p. printed for br. aylmer ... and w. rogers ..., london : mdcxcv [1695] reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity -sermons. church of england -sermons. incarnation -sermons. sermons, english -17th century. 2005-09 tcp assigned for keying and markup 2005-10 aptara keyed and coded from proquest page images 2006-07 ali jakobson sampled and proofread 2006-07 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion sermons concerning the divinity and incarnation of our blessed saviour : preached in the church of st. lawrence jewry . by john late lord archbishop of canterbury . the second edition . london : printed for br. aylmer at the three pigeons against the royal exchange in cornhil , and w. rogers at the sun against st. dunstan's church in fleetstreet . mdcxcv . an advertisement to the reader . the following sermons were preached several years ago , in the church of st. lawrence jewry in london ; and being now revised and enlarged by the author are here made publick : the true reason whereof , was not that which is commonly alledged for printing books , the importunity of friends ; but the importunate clamours and malicious calumnies of others , whom the author heartily prays god to forgive , and to give them better minds : and to grant that the ensuing discourses , the publication whereof was in so great a degree necessary , may by his blessing prove in some measure useful . sermon i. concerning the divinity of our b. saviour . preached in the church of st. lawrence jewry , decemb. 30th . 1679. john i. 14. the word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . these words contain in them three great points concerning our b. saviour , the author and founder of our faith and religion . first , his incarnation , the word was made , or became , flesh . secondly , his life and conversation here among us , and dwelt amongst us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his tabernacle amongst us ; he lived here below in this world and for a time made his residence and abode with us . thirdly , that in this state of his humiliation he gave great and clear evidence of his divinity ; whilst he appeared as a man and liv'd amongst us , there were great and glorious testimonies given of him that he was the son of god : and that in so peculiar a manner as no creature can be said to be : and we beheld his glory , the glory as of the only begotten of the father , &c. i shall begin with the first of these , his incarnation ; as most proper for this solemn time , which hath for many ages been set apart for the commemoration of the nativity and incarnation of our b. saviour : the word was made flesh , that is , he who is personally called the word , and whom the evangelist st. john had so fully described in the beginning of this gospel , he became flesh , that is , assumed our nature and became man ; for so the word flesh is frequently used in scripture for man or human nature : o thou that hearest prayer , unto thee shall all flesh come , that is , to thee shall all men address their supplications : again , the glory of the lord shall be revealed , and all flesh shall see it together , that is , all men shall behold and acknowledge it ; and then it follows , all flesh is grass , speaking of the frailty and mortality of man : and so likewise in the new testament , our b. saviour foretelling the misery that was coming upon the jewish nation , says , except those days should be shortned no flesh should be saved , that is , no man should escape and survive that great calamity and destruction which was coming upon them : by the works of the law , says the apostle , shall no flesh , that is , no man be justified . so that by the word 's being made or becoming flesh the evangelist did not intend that he assumed only a human body without a soul , and was united only to a human body , which was the heresie of apollinaris and his followers , but that he became man , that is , assumed the whole human nature , body and soul. and it is likewise very probable that the evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of man , to denote to us that the son of god did assume our nature with all its infirmities , and became subject to the common frailty and mortality of human nature . the words thus explain'd contain that great mystery of godliness , as the apostle calls it , or of the christian religion , viz. the incarnation of the son of god , which st. paul expresseth by the appearance or manifestation of god in the flesh , and without controversie great is the mystery of godliness , god was manifested in the flesh , that is , he appeared in human nature , he became man ; or , as st. john expresseth it in the text , the word was made flesh . but for the more clear and full explication of these words , we will consider these two things . first , the person that is here spoken of , and who is said to be incarnate , or to be made flesh , namely the word . secondly , the mystery it self , or the nature of this incarnation , so far as the scripture hath revealed and declared it to us . i. we will consider the person that is here spoken of , and who is said to be incarnate or to be made flesh , and who is so frequently in this chapter called by the name or title of the word ; namely the eternal and only begotten son of god ; for so we find him described in the text , the word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the father , &c. that is , such as became so great and glorious a person as deserves the title of the only begotten son of god. for the explaining of this name or title of the word given by st. john to our b. saviour , we will consider these two things . first , the reason of this name or title of the word , and what probably might be the occasion why this evangelist insists so much upon it , and makes so frequent mention of it . secondly , the description it self , which is given of him under this name or title of the word by this evangelist , in his entrance into his history of the gospel . i. we will enquire into the reason of this name or title of the word , which is here given to our b. saviour by this evangelist : and what might probably be the occasion why he insists so much upon it and makes so frequent mention of it . i shall consider these two things distinctly and severally . first , the reason of this name or title of the word , here given by the evangelist to our b. saviour . and he seems to have done it in compliance with the common way of speaking among the jews , who frequently call the messias by the name of the word of the lord ; of which i might give many instances : but there is one very remarkable , in the targum of jonathan , which renders those words of the psalmist , which the jews acknowledge to be spoken of the messias , viz. the lord said unto my lord , sit thou on my right hand , &c. i say it renders them thus , the lord said unto his word , sit thou on my right hand , &c. and so likewise philo the jew calls him by whom god made the world , the word of god , and the son of god. and plato probably had the same notion from the jews , which made amelius the platonist , when he read the beginning of st. john's gospel , to say , this barbarian agrees with plato , ranking the word in the order of principles ; meaning that he made the word the principle or efficient cause of the world , as plato also hath done . and this title of the word was so famously known to be given to the messias , that even the enemies of christianity took notice of it . julian the apostate calls christ by this name : and mahomet in his alchoran gives this name of the word to jesus the son of mary . but st. john had probably no reference to plato any otherwise than as the gnosticks , against whom he wrote , made use of several of plato's words and notions . so that in all probability st. john gives our b. saviour this title with regard to the jews more especially , who anciently call'd the messias by this name . secondly , we will in the next place consider , what might probably be the occasion why this evangelist makes so frequent mention of this title of the word , and insists so much upon it . and it seems to be this : nay , i think that hardly any doubt can be made of it , since the most ancient of the fathers , who lived nearest the time of st. john , do confirm it to us . st. john , who survived all the apostles , liv'd to see those heresies which sprang up in the beginnings of christianity , during the lives of the apostles grown up to a great height , to the great prejudice and disturbance of the christian religion : i mean the heresies of ebion and cerinthus , and the several sects of the gnosticks which began from simon magus , and were continued and carried on by valentinus and basilides , carpocrates and menander : some of which expresly denied the divinity of our saviour , asserting him to have been a mere man , and to have had no manner of existence before he was born of the b. virgin , as eusebius and epiphanius tells us particularly concerning ebion : which those who hold the same opinion now in our days may do well to consider from whence it had its original . others of them , i still mean the gnosticks , had corrupted the simplicity of the christian doctrine by mingling with it the fancies and conceits of the jewish cabbalists , and of the schools of pythagoras and plato , and of the chaldaean philosophy more ancient than either ; as may be seen in eusebius de preparat . evan. ; and by jumbling all these together they had framed a confused genealogy of deities , which they called by several glorious names , and all of them by the general name of eons or ages : among which they reckon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the life , and the word , and the only begotten , and the fulness , and many other divine powers and emanations which they fancied to be successively derived from one another . and they also distinguished between the maker of the world whom they called the god of the old testament , and the god of the new : and between jesus and christ : jesus according to the doctrine of cerinthus , as irenaeus tells us , being the man that was born of the virgin , and christ or the messias being that divine power or spirit which afterwards descended into jesus and dwelt in him . if it were possible , yet it would be to no purpose , to go about to reconcile these wild conceits with one another ; and to find out for what reason they were invented , unless it were to amuse the people with these high swelling words of vanity and a pretence of knowledg falsly so called , as the apostle speaks in allusion to the name of gnosticks , that is to say , the men of knowledge , which they proudly assum'd to themselves , as if the knowledge of mysteries of a more sublime nature did peculiarly belong to them . in opposition to all these vain and groundless conceits , st. john in the beginning of his gospel chuses to speak of our b. saviour , the history of whose life and death he was going to write , by the name or title of the word , a term very famous among those sects : and shews that this word of god , which was also the title the jews anciently gave to the messias , did exist before he assumed a human nature , and even form all eternity : and that to this eternal word did truly belong all those titles which they kept such a canting stir about , and which they did with so much senseless nicety and subtilty distinguish from one another , as if they had been so many several emanations from the deity : and he shews that this word of god , was really and truly the life , and the light , and the fulness , and the only begotten of the father ; v. 5. in him was the life , and the life was the light of men ; and v. 6. and the light shineth in darkness , and the darkness comprehended it not : and v. 7 , 8 , 9. where the evangelist speaking of john the baptist says of him , that he came for a witness , to bear witness of the light ; and that he was not that light , but was sent to bear witness of that light : and that light was the true light which coming into the world enlightens every man : and v. 14. and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth : and v. 16. and of his fulness we all receive , &c. you see here is a perpetual allusion to the glorious titles which they gave to their aeons as if they had been so many several deities . in short , the evangelist shews that all this fanciful genealogy of divine emanations , with which the gnosticks made so great a noise , was mere conceit and imagination ; and that all these glorious titles did really meet in the messias who is the word , and who before his incarnation was from all eternity with god , partaker of his divine nature and glory . i have declared this the more fully and particularly , because the knowledge of it seems to me to be the only true key to the interpretation of this discourse of st. john concerning our saviour under the name and title of the word . and surely it is a quite wrong way for any man to go about by the mere strength and subtilty of his reason and wit , though never so great , to interpret an ancient book , without understanding and considering the historical occasion of it , which is the only thing that can give true light to it . and this was the great and fatal mistake of socinus , to go to interpret scripture merely by criticising upon words , and searching into all the senses that they are possibly capable of , till he can find one , though never so forc'd and foreign , that will save harmless the opinion , which he was before-hand resolved to maintain even against the most natural and obvious sense of the text which he undertakes to interpret : just as if a man should interpret ancient statutes and records by mere critical skill in words without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the history of the age in which they were written . i should now proceed to the second thing which i proposed to consider , namely , ii. the description here given of the word by this evangelist in his entrance into his history of the gospel . in the beginning , says he , was the word , and the word was with god , and the word was god : the same was in the beginning with god : all things were made by him , and without him was not any thing made that was made . in which passage of the evangelist four things are said of the word which will require a more particular explication . first , that he was in the beginning . secondly , that he was in the beginning with god. thirdly , that he was god. fourthly , that all were made by him . 1st , that he he was in the beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning , where speaking of christ by the name of eternal life , and of the word of life , that , says he , which was from the beginning . nonnus , the ancient paraphrast of st. john's gospel , by way of explication of what is meant by his being in the beginning , adds that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without time , that is , before all time ; and if so , then he was from all eternity : in the beginning was the word , that is , when things began to be made he was ; not then began to be , but then already was , and did exist before any thing was made ; and consequently is without beginning , for that which was never made could have no beginning of its being : and so the jews used to describe eternity , before the world was , and before the foundation of the world , as also in several places of the new testament . and so likewise solomon describes the eternity of wisdom , the lord , says he , possessed me in the beginning of his way , before his works of old : i was set up from everlasting , from the beginning or ever the earth was : when he prepared the heavens i was there ; then i was with him as one brought up with him , rejoicing always before him : and so justin martyr explains this very expression of st. john , that he was , or had a being before all ages : so likewise athenagoras , a most ancient christian writer , god , says he , who is an invisible mind , had from the beginning the word in himself . 2ly . that in the beginning the word was with god : and so solomon , when he would express the eternity of wisdom , says it was with god : and so likewise the son of sirach speaking of wisdom says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with god : and so the ancient jews often called the word of god , the word which is before the lord , that is , with him , or in his presence : in like manner the evangelist says here that the word was with god , that is , it was always together with him , partaking of his happiness and glory : to which our saviour refers in his prayer , glorify me with thine own self with the glory which i had with thee before the world was . and this being with god the evangelist opposeth to his appearing and being manifested to the world , v. 10. he was in the world , and the world was made by him , and the world knew him not , that is , he who from all eternity was with god , appeared in the world , and when he did so , though he had made the world yet the world would not own him . and this opposition between his being with god and his being manifested in the world , the same st. john mentions elsewhere , i shew unto you that eternal life which was with the father , and was manifested unto us . 3ly . that he was god : and so justin martyr says of him , that he was god before the world , that is , from all eternity : but then the evangelist adds by way of explication , the same was in the beginning with god , that is , though the word was truly and really god , yet he was not god the father , who is the fountain of the deity , but an emanation from him , the only begotten son of god , from all eternity with him ; to denote to us that which is commonly called by divines , and for any thing i could ever see properly enough , the distinction of persons in the deity ; at least we know not a fitter word whereby to express that great mystery . 4thly , that all things were made by him . this seems to refer to the description which moses makes of the creation , where god is represented creating things by his word , god said , let there be light , and there was light : and so likewise the psalmist , by the word of the lord were the heavens made , and all the host of them by the breath of his mouth : and so st. peter also expresseth the creation of the world , by the word of the lord the heavens were of old , and the earth made out of water : and in the ancient books of the chaldeans and the verses ascribed to orpheus , the maker of the world is called the word , and the divine word : and so tertullian tells the pagans , that by their philosophers the maker of the world was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , or reason : and philo the jew following plato , who himself most probably had it from the jews , says , that the world was created by the word ; whom he calls the name of god , and the image of god , and the son of god ; two of which glorious titles are ascribed to him together with that of maker of the world , by the author of the epistle to the hebrews ; in these last days , says he , god hath spoken to us by his son , by whom also he made the worlds : who is the brightness of his glory , and the express image of his person : and to the same purpose st. paul , speaking of christ , calls him the image of the invisible god , the first-born of every creature , that is , born before any thing was created , as does evidently follow from the reason given in the next words why he call'd him the first-born of every creature , for by him were all things created that are in heaven and in earth , visible and invisible ; all things were created by him and for him , and he is before all things , and by him all things subsist : from whence it is plain that by his being the first-born of every creature thus much at least is to be understood , that he was before all creatures , and therefore he himself cannot be a creature , unless he could be before himself : nay the apostle says it expresly in this very text in which he is called the first-born of every creature , or of the whole creation , that he is before all things , that is , he had a being before there was any created being , he was before all creatures both in duration and in dignity ; for so must he of necessity be , if all things were made by him ; for as the maker is always before the thing which is made , so is he also better and of greater dignity . and yet i must acknowledge that there seems to be no small difficulty in the interpretation i have given of this expression in which christ is said by the apostle to be the first-born of every creature , or of the whole creation ; because in strictness of speech the first-born is of the same nature with those in respect of whom he is said to be the first-born : and if so , then he must be a creature as well as those in respect of whom he is said to be the first-born : this is the objection in its full strength , and i do own it to have a very plausible appearance : and yet i hope before i have done to satisfy any one that will consider things impartially and without prejudice , and will duly attend to the scope of the apostle's reasoning in this text and compare it with other parallel places of the new testament , that it neither is , nor can be the apostle's meaning in affirming christ to be the first-born of every creature to insinuate that the son of god is a creature . for how can this possibly agree with that which follows and is given as the reason why christ is said to be the first-born of every creature ? namely , because all things were made by him : the apostle's words are these , the first-born of every creature , or of the whole creation , for by him all things were created : but now , according to the socinian interpretation , this would be a reason just the contrary way : for if all things were created by him , then he himself is not a creature . so that the apostle's meaning in this expression must either be that the son of god our b. saviour was before all creatures , as it is said presently after that he is before all things ; and then the reason which is added will be very proper and pertinent , he is before all things because all things were created by him : in which sense it is very probable that the son of god elsewhere calls himself the beginning of the creation of god , meaning by it , as the philosophers most frequently use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the principle or efficient cause of the creation : and so we find the same word , which our translation renders the beginning , used together with the word first-born , as if they were of the same importance ; the beginning and first-born from the dead , that is , the principle and efficient cause of the resurrection of the dead . or else , which seems to me to be the most probable , and indeed the true meaning of the expression , by this title of the first-born of every creature the apostle means that he was lord and heir of the creation : for the first-born is natural heir , and justinian tells us that heir did anciently signify lord : and therefore the scripture uses these terms promiscuously , and as if they were equivalent ; for whereas st. peter faith of jesus christ that he is lord of all , st. paul calls him heir of all things : and then the reason given by the apostle why he calls him the first-born of every creature will be very fit and proper , because all things were created by him : for well may he be said to be lord and heir of the creation who made all things that were made , and without whom was not any thing made that was made . and this will yet appear much more evident , if we consider that the apostle to the hebrews , who by several of the ancients was thought to be st. paul , where he gives to christ some of the very same titles which st. paul in his epistle to the colossians had done , calling him the image of god , and the maker of the world , does instead of the title of the first-born of every creature call him the heir of all things ; and then adds as the reason of this title , that by him god made the worlds , god , says he , hath in these last days spoken unto us by his son , whom he hath constituted heir of all things : who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , &c. which is exactly parallel with that passage of st. paul to the colossians , where christ is call'd the image of the invisible god , and where it is likewise said of him that he made all things , and that by him all things do subsist , which the apostle to the hebrews in different words , but to the very same sense , expresseth by his upholding all things by the word of his power , that is , by the same powerful word by which all things at first were made : but then instead of calling him the first-born of every creature , because all things were made by him , he calls him the heir of all things , by whom god also made the worlds . and indeed that expression of the first-born of every creature cannot admit of any other sense which will agree so well with the reason that follows as the sense which i have mentioned , namely , that he is therefore heir and lord of the whole creation , because all creatures were made by him ; which exactly answers those words of the apostle to the hebrews , whom he hath constituted heir of all things , by whom also he made the worlds . and now i apppeal to any sober and considerate man , whether the interpretation which i have given of that expression of the first-born of every creature be not much more agreeable both to the tenour of the scripture , and to the plain scope and design of the apostle's argument and reasoning in that text. i have insisted the longer upon this , because it is the great text upon which the arians lay the main strength and stress of their opinion that the son of god is a creature , because he is said by the apostle to be the first-born of every creature ; by which expression if no more be meant than that he is heir and lord of the whole creation , which i have shew'd to be very agreeable both to the use of the word first born among the hebrews , and likewise to the description given of christ in that parallel text which i cited out of the epistle to the hebrews , then this expression of the first born of every creature is nothing at all to the purpose either of the arians or the socinians , to prove the son of god to be a creature : besides , that the interpretation which i have given of it makes the apostle's sense much more current and easy ; for then the text will run thus , who is the image of the invisible god , heir and lord of the whole creation , for by him all things were made . so that in these four expressions of the evangelist which i have explain'd there are these four things distinctly affirmed of the word . first , that he was in the beginning , that is , that he already was and did exist when things began to be created : he was before any thing was made , and consequently is without any beginning of time ; for that which was never made could have no beginning of its being . secondly , that in that state of his existence before the creation of the world he was partaker of the divine glory and happiness : and this i have shew'd to be the meaning of that expression , and the word was with god : for thus our b. saviour does explain his being with god before the world was , and now , o father , glorify me with thy own self , with the glory which i had with thee before the world was . thirdly , that he was god ; and the word was god. not god the father , who is the principle and fountain of the deity : to prevent that mistake , after he had said that the word was god , he immediately adds in the next verse , the same was in the beginning with god : he was god by participation of the divine nature and happiness together with the father , and by way of derivation from him as the light is from the sun : which is the common illustration which the ancient fathers of the christian church give us of this mystery , and is perhaps the best and fittest that can be given of it . for among finite beings it is not to be expected , because not possible , to find any exact resemblance of that which is infinite , and consequently is incomprehensible , because whatever is infinite is for that reason incomprehensible by a finite understanding , which is too short and shallow to measure that which is infinite ; and whoever attempts it will soon find himself out of his depth . fourthly , that all things were made by him : which could not have been more emphatically express'd than it is here by the evangelist , after the manner of the hebrews , who when they would say a thing with the greatest force and certainty are wont to express it both affirmatively and negatively , as , he shall live and not die , that is , he shall most assuredly live ; so here , all things were made by him , and without him was not any thing made that was made , that is , he made all creatures without exception , and consequently he himself is not a creature , because it is evidently impossible that any thing should ever make it self : but then if he be , and yet was never made , it is certainly true that he always was , even from all eternity . all these assertions are plainly and expresly contain'd in this description which the evangelist st. john here makes of the word ; and this according to the interpretation of these expressions by the unaminous consent of the most ancient writers of the christian church : who , some of them , had the advantage of receiving it from the immediate disciples of st. john : which surely is no small prejudice against any newly invented and contrary interpretation ; as i shall hereafter more fully shew , when i come to consider the strange and extravagant interpretation which the socinians make of this passage of st. john ; which is plain enough of it self , if they under a pretence of explaining and making it more clear had not disturb'd and darken'd it . now from this description which the evangelist here gives of the word , and which i have so largely explain'd in the foregoing discourse , these three corallaries or conclusions do necessarily follow . first , that the word here described by st. john is not a creature . this conclusion is directly against the arians , who affirm'd that the son of god was a creature . they grant indeed that he is the first of all the creatures both in dignity and duration ; for so they understand that expression of the apostle wherein he is called the first-born of every creature : but this i have endeavoured already to shew not to be the meaning of that expression . they grant him indeed to have been god's agent or instrument in the creation of the world , and that all other creatures besides himself were made by him : but still they contend that he is a creature and was made : now this cannot possibly consist with what st. john says of him , that he was in the beginning , that is , as hath been already shewn , before anything was made : and likewise , because he is said to have made all things , and that without him was not anything made that was made ; and therefore he himself who made all things is necessarily excepted out of the condition and rank of a creature ; as the apostle reasons in another case , he hath put all things under his feet : but when he saith all things are put under him , it is manifest that he is excepted who did put all things under him : in like manner , if by him all things were made , and without him was not any thing made that was made , then either he was not made , or he must make himself ; which involves in it a plain contradiction . secondly , that this word was from all eternity : for if he was in the beginning , that is , before any thing was made , he must of necessity always have been ; because whatever is , must either have been sometime made , or must always have been ; for that which was not , and afterwards is , must be made . and this will likewise follow from his being said to be god , and that in the most strict and proper sense , which doth necessarily imply his eternity , because god cannot begin to be , but must of necessity always have been . thirdly , from both these it will undeniably follow that he had an existence before his incarnation and his being born of the b. virgin. for if he was in the beginning , that is , from all eternity , which i have shewn to be the meaning of that expression , then certainly he was before his being born of the b. virgin. and this likewise is implied in the proposition in the text , and the word was made flesh , viz. that word which the evangelist had before so gloriously described , that word which was in the beginning , and was with god , and was god , and by whom all things were made ; i say , that word was incarnate and assumed a human nature , and therefore must necessarily exist and have a being before he could assume humanity into an union with his divinity . and this proposition is directly levelled against the socinians , who affirm our b. saviour to be a mere man , and that he had no existence before he was born of the virgin mary his mother : which assertion of theirs doth perfectly contradict all the former conclusions which have been drawn from the description here given by st. john of the word : and their interpretation of this passage of st. john applying it to the beginning of the publication of the gospel , and to the new creation or reformation of the world by jesus christ , doth likewise contradict the interpretation of this passage constantly received , not only by the ancient fathers , but even by the general consent of all christians for fifteen hundred years together , as i shall hereafter plainly shew : for to establish this their opinion , that our b. saviour was a mere man , and had no existence before his birth , they are forc'd to interpret this whole passage in the beginning of st. john's gospel quite to another sense , never mention'd , nor i believe thought of by any christian writer whatsoever before socinus : and it is not easie to imagin how any opinion can be loaded with a greater and heavier prejudice than this is . and this i should now take into consideration , and shew , besides the novelty of this interpretation and the great violence and unreasonableness of it , the utter inconsistency of it with other plain texts of new testament . but this is wholly matter of controversy and will require a large discourse by it self ; i shall therefore wave the further prosecution of it at present , and apply my self to that which is more practical and proper for the occasion of this season : so that at present i have done with the first thing contain'd in the first part of the text , viz. the person here spoken of who is said to be incarnate , namely the word , it was he that was made flesh . i should then have proceeded to the second thing which i proposed to consider , viz. the mystery it self , or the nature of this incarnation so far as the scripture hath revealed and declared it to us , namely , by assuming our nature in such a manner as that the divinity became united to a human soul and body . but this i have already endeavoured in some measure to explain , and shall do it more fully in some of the following discourses upon this text. i shall now only make a short and useful reflection upon it with relation to the solemnity of this time. and it shall be to stir us up to a thankful acknowledgment of the great love of god to mankind in the mystery of our redemption by the incarnation of the word , the only begotten son of god : that he should deign to have such a regard to us in our low condition , and to take our case so much to heart as to think of redeeming and saving mankind from that depth of misery into which we had plunged our selves ; and to do this in so wonderful and astonishing a manner : that god should employ his eternal and only begotten son , who had been with him from all eternity , partaker of his happiness and glory , and was god of god , to save the sons of men by so infinite and amazing a condescention : that god should vouchsafe to become man , to reconcile man to god : that he should come down from heaven to earth , to raise us from earth to heaven : that he should assume our vile and frail and mortal nature , that he might cloath us with glory and honour and immortality : that he should suffer death to save us from hell , and shed his blood to purchase eternal redemption for us . for certainly the greater the person is that was employed in this merciful design , so much the greater is the condescention , and the love and goodness expressed in it so much the more admirable : that the son of god should stoop from the height of glory and happiness to the lowest degree of abasement and to the very depth of misery for our sakes , who were so mean and inconsiderable , so guilty and obnoxious to the severity of his justice , so altogether unworthy of his grace and favour , and so very unwilling to receive it when it was so freely offer'd to us ; for , as the evangelist here tells us , he came to his own , and his own received him not : to his own creatures , and they did not own and acknowledg their maker ; to his own nation and kindred , and they despised him and esteemed him not . lord ! what is man , that god should be so mindful of him ; or the son of man , that the son of god should come down from heaven to visit him , in so much humility and condescention , and with so much kindness and compassion ? blessed god and saviour of mankind ! what shall we render to thee for such mighty love , for such inestimable benefits as thou hast purchas'd for us and art ready to confer upon us ? what shall we say to thee , o thou preserver and lover of souls , so often as we approach thy h. table , there to commemorate this mighty love of thine to us , and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us ? so often as we there remember , that thou wast pleased to assume our mortal nature , on purpose to live amongst us for our instruction , and for our example , and to lay down thy life for the redemption of our souls and for the expiation of our sins ; and to take part of flesh and blood that thou mightst shed it for our sakes : what affections should these thoughts raise in us ? what vows and resolutions should they engage us in , of perpetual love and gratitude , and obedience to thee the most gracious and most glorious redeemer of mankind ? and with what religious solemnity should we , more especially at this time , celebrate the incarnation and birth of the son of god by giving praise and glory to god in the highest , and by all possible demonstration of charity and good-will to men ? and as he was pleased to assume our nature so should we , especially at this season , put on the lord jesus christ , that is , sincerely embrace and practice his religion , making no provision for the flesh to fulfill the lusts thereof : and now that the sun of righteousness is risen upon the world , we should walk as children of the light , and demean our selves decently as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envy : and should be very careful not to abuse our selves by sin and sensuality , upon this very consideration that the son hath put such an honour and dignity upon us : we should reverence that nature which god did not disdain to assume and to inhabit here on earth , and in which he now gloriously reigns in heaven , at the right hand of his father , to whom be glory for ever and ever . amen . sermon ii. concerning the divinity of christ . preached in the church of st. lawrence jewry , january 6. 1679. john i. 14. the word was made flesh . i proceed now to prosecute the third corollary or conclusion which does necessarily follow from the description which st. john in the beginning of his gospel gives of the word , and which i have so largely explain'd in the foregoing discourse : and it was this , that the word , here described by the evangelist , had an existence before his incarnation and his being born of the b. virgin , this assertion , i told you , is levelled directly against the socinians , who affirm our b. saviour to be a mere man , and deny that he had any existence before he was born of the virgin mary his mother : which position of theirs does perfectly contradict all the former conclusions which have been so evidently drawn from the description here given of the word : and not only so , but hath forc'd them to interpret this whole passage in the beginning of st. john's gospel in a very different sense from that which was constantly received , not only by the ancient fathers , but by the general consent of all christians for 1500 years together : for to establish this their opinion of our saviour's being a mere man and having no existence before his birth , they have found it necessary to expound this whole passage quite to another sense , and such as by their own confession was never mentioned , nor i believe thought of , by any christian writer whatsoever before socinus . for this reason i shall very particularly consider the interpretation which socinus gives of this passage of st. john ; and besides the novelty of it , which they themselves acknowledge , i make no doubt very plainly to manifest the great violence and unreasonableness , and likewise the inconsistency of it with other plain texts of the new testament . it is very evident what it was that forc'd socinus to so strain'd and violent an interpretation of this passage of the evangelist , namely , that he plainly saw how much the obvious , and natural , and generally received interpretation of this passage , in all ages of the christian church down to his time , stood in the way of his opinion , of christ's being a mere man , which he was so fond of , and must of necessity have quitted , unless he would either have denied the divine authority of st. john's gospel , or else could supplant the common interpretation of this passage by putting a quite different sense upon it : which sense he could find no way to support without such pitiful and wretched shifts , such precarious and arbitrary suppositions , as a man of so sharp a reason and judgment as socinus , could not , i thought , have ever been driven to . but necessity hath no laws either of reason or modesty , and he who is resolved to maintain an opinion which he hath once taken up must stick at nothing , but must break through all difficulties that stand in his way : and so the socinians have here done , as will , i hope , manifestly appear in the following discourse . they grant that by the word is here meant christ , by whom god spake and declared his mind and will to the world ; which they make to be the whole reason of that name or title of the word which is here given him , and not because by him god made the world : for the word by which god made the world , they tell us , was nothing but the powerful command of god , and not a person who was design'd to be the messias . and because , as i have shewed before , the ancient jews do make frequent mention of this title of the word of god by whom they say god made the world , and do likewise apply this title to the messias ; therefore to avoid this , schlictingius says that the chaldee paraphrasts , jonathan and onkelos , do sometimes put the word of god for god , by a metonymy of the effect for the cause ; but then he confidently denies that they do any where distinguish the word of god from the person of god , as they acknowledge that st. john here does ; nor do they , says he , understand by the word of god the messias , but on the contrary do oppose the word of god to the messias : all which is most evidently confuted by that passage which i cited before out of the targum of jonathan , who renders those words concerning the messias , the lord said unto my lord , &c. thus , the lord said unto his word , sit thou on my right hand , &c. where you see both that the word of god is plainly distinguished from god , and that it is the title given to the messias : which are the two things which schlictingius doth so confidently deny . this then being agreed on all hands , that by the word st. john means the messias , i shall in the next place , shew by what strained and forced arts of interpretation the socinians endeavour to avoid the plain and necessary consequence from this passage of st. john , namely that the word had an existence before he was made flesh and born of the b. virgin his mother . this then in short is the interpretation which they give of this passage , than which i think nothing can be more unnatural and violent . in the beginning , this they will by no means have to refer to the creation of the world , but to the beginning of the gospel , that is , when the gospel first began to be publish'd then was christ , and not before : and he was with god , that is says socinus , christ as he was the word of god , that is , the gospel of christ which was afterwards by him revealed to the world was first only known to god : but all this being somewhat hard , first to understand by the beginning not the beginning of the world but of the gospel ; and then by the word which was with god to understand the gospel which before it was revealed was only known to god ; they have upon second thoughts found out another meaning of those words , and the word was with god , that is faith schlictingius , christ was taken up by god into heaven , and there instructed in the mind and will of god , and from thence sent down into the world again to declare it to mankind . and the word was god , that is say they , christ had the honour and title of god conferr'd upon him , as magistrates also have , who in the scripture are called gods : he was god , not by nature but by office and by divine constitution and appointment . all things were made by him : this they will needs have to be meant of the renovation and reformation of the world by jesus christ , which is several times in scripture call'd a new creation . this in short is the sum of their interpretation of this passage , which i shall now examine , and to which i shall oppose three things as so many invincible prejudices against it . first , that not only all the ancient fathers of the christian church , but so far as i can find , all interpreters whatsoever for fifteen hundred years together did understand this passage of st. john in a quite different sense , namely , of the creation of the material , and not of the renovation of the moral world : and i add further , that the generality of christians did so understand this passage , as to collect from it as an undoubted point of christianity , that the word had a real existence before he was born of the b. virgin. and thus not only the orthodox christians , but even the arians , and amelius the platonist , who was a more indifferent judge then either of them , did understand this passage of st. john , without any thought of this invention that he spake not of the old , but of the new creation of the world by jesus christ , and the reformation of mankind by the preaching of the gospel : which i dare say no indifferent reader of st. john , that had not been prepossess'd and byass'd by some violent prejudice would ever have thought of . and surely it ought to be very considerable in this case , that the most ancient christian writers , ignatius , justin martyr , athenagoras , irenaeus , tertullian , and even origen himself who is called the father of interpreters , are most express and positive in this matter . for ignatius was the scholar of polycarp , who was a disciple of st. john ; and justin martyr lived in the next age to that of the apostles ; and origen was a man of infinite learning and reading , and in his comments upon scripture seems to have considered all the interpretations of those that were before him : so that if this , which socinus is so confident is the true sense of st. john , had been any where extant , he would not probably have omitted it ; nay rather would certainly have mentioned it , if for no other reason , yet for the surprising novelty and strangeness of it , with which he was apt to be over-much delighted . so that if this interpretation of socinus be true , here are two things very wonderful , and almost incredible : first , that those who lived so very near st. john's time , and were most likely to know his meaning , as ignatius , justin martyr , &c. should so widely mistake it : and then , that the whole christian world should for so many ages together be deceived in the ground and foundation of so important an article of faith , if it were true ; or if it were not , should be led into so gross and dangerous an error as this must needs be , if christ had no real existence before he was born into the world : and which would be necessarily consequent upon this , that no man did understand this passage of st. john aright before socinus . this very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this interpretation . and as to the novelty of it , socinus himself makes no difficulty to own it ; nay he seems rather to rejoice and to applaud himself in it . unhappy man ! that was so wedded to his own opinion that no objection , no difficulty could divorce him from it . and for this i refer my self to his preface to his explication of this first chapter of st. john's gospel ; where you shall find these words concerning the passage now in controversy , quorum verus sensus omnium prorsus , qui quidem extarent , explanatores latuisse videtur , the true sense of which words , says he , seems to have been hid from all the expositors that ever were extant : and upon those words , v. 10. he was in the world , and the world was made by him , he hath this expression , quid autem hoc loco sibi velit johannes , à nemine quod sciam adhuc rectè expositum fuit , but what st. john means in this place was never yet , that i know of , by any man rightly explain'd : and schlictingius after him , with more confidence but much less decency , tells us , that concerning the meaning of those expressions , in the beginning , and of those which follow concerning the word , the ancient interpreters did ab apostoli mente delirare , went so far from the apostle's meaning as if they had rav'd and been out of their wits : which is so extravagantly said , and with so much contempt of those great and venerable names , who were the chief propagaters of christianity in the world , and to whom all ages do so justly pay a reverence , that nothing can be said in excuse of him but only that it is not usual with him to fall into such rash and rude expressions . but the man was really pinch'd by so plain and pressing a text , and where reason is weak and blunt passion must be whetted , the only weapon that is left when reason fails : and i always take it for graned , that no man is ever angry with his adversary but for want of a better argument to support his cause . and yet to do right to the writers on that side , i must own that generally they are a pattern of the fair way of disputing , and of debating matters of religion without heat and unseemly reflections upon their adversaries , in the number of whom i did not expect that the primitive fathers of the christian church would have been reckoned by them . they generally argue matters with that temper and gravity , and with that freedom from passion and transport which becomes a serious and weighty argument : and for the most part they reason closely and clearly , with extraordinary guard and caution , with great dexterity and decency , and yet with smartness and subtilty enough ; with a very gentle heat , and few hard words : vertues to be praised whereever they are found , yea even in an enemy , and very worthy our imitation : in a word , they are the strongest managers of a weak cause and which is ill founded at the bottom , that perhaps ever yet medled with controversy : insomuch that some of the protestants and the generality of the popish writers , and even of the jesuits themselves who pretend to all the reason and subtilty in the world , are in comparison of them but mere scolds and bunglers : upon the whole matter , they have but this one great defect that they want a good cause and truth on their side ; which if they had , they have reason , and wit , and temper enough to defend it . but to return to the business . that which i urge them withall , and that from their own confession , is this , that this interpretation of theirs is perfectly new , and unknown to the whole christian world before socinus ; and for that reason , in my opinion , not to be bragg'd of : because it is in effect to say that the christian religion , in a point pretended on both sides to be of the greatest moment , was never rightly understood by any since the apostles days , for fifteen hundred years together : and which makes the matter yet worse , that the religion which was particularly design'd to overthrow polytheism and the belief of more god , hath , according to them , been so ill taught and understood by christians for so many ages together , and almost from the very beginning of chistianity , as does necessarily infer a plurality of gods : an inconvenience so great as no cause , how plausible soever it may otherwise appear , is able to stand under and to sustain the weight of it . for this the socinians object to us at every turn , as the unavoidable consequence of our interpretation of this passage of st. john , and of all other texts of scripture produced by us to the same purpose , notwithstanding that this interpretation hath obtain'd in the christian church for so many ages : now whosoever can believe that the christian religion hath done the work for which it was principally design'd so ineffectually , must have very little reverence for it , nay it must be a marvellous civility in him if he believe it at all . all that can be said in this case is , that it pleases god many times to permit men to hold very inconsistent things , and which do in truth , though they themselves discern it not , most effectually overthrow one another . secondly , another mighty prejudice against this interpretation is this , that according to this rate of liberty in interpreting scripture , it will signify very little or nothing , when any person or party is concern'd to oppose any doctrine contained in it ; and the plainest texts for any article of faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and render'd utterly ineffectual for the establishing of it : for example , if any man had a mind to call in question that article of the creed concerning the creation of the world , why might he not , according to socinus his way of interpreting st. john , understand the first chapter of genesis concerning the beginning of the mosaical dispensation , and interpret the creation of the heaven and the earth to be the institution of the jewish politie and religion , as by the new heavens and the new earth they pretend is to be understood the new state of things under the gospel ? and why may not the chaos signify that state of darkness and ignorance in which the world was before the giving of the law by moses ? and so on ; as a very learned divine of our own hath ingeniously shewn more at large . there is no end of wit and fancy , which can turn any thing any way , and can make whatever they please to be the meaning of any book , though never so contrary to the plain design of it , and to that sense which at the first hearing and reading of it is obvious to every man of common sense . and this , in my opinion , socinus hath done in the case now before us , by imposing a new and odd and violent sense upon this passage of st. john , directly contrary to what any man would imagine to be the plain and obvious meaning of it , and contrary likewise to the sense of the christian church in all ages down to his time ; who yet had as great or greater advantage of understanding st. john aright , and as much integrity as any man can now modestly pretend to : and all this only to serve and support an opinion which he had entertain'd before , and therefore was resolv'd one way or other to bring the scripture to comply with it : and if he could not have done it , it is greatly to be feared that he would at last have called in question the divine authority of st. john's gospel rather than have quitted his opinion . and to speak freely , i must needs say that it seems to me a much fairer way to reject the divine authority of a book , than to use it so disingenuously and to wrest the plain expressions of it with so much straining and violence from their most natural and obvious sense : for no doctrine whatsever can have any certain foundation in any book , if this liberty be once admitted , without regard to the plain scope and occasion of it to play upon the words and phrases with all the arts of criticism and with all the variety of allegory which a brisk and lively imagination can devise : which i am so far from admiring in the expounding of the holy scriptures , that i am always jealous of an over-labour'd and far-fetch'd interpretation of any author whatsoever . i do readily grant that the socinian writers have managed the cause of the reformation against the innovations and corruptions of the church of rome both in doctrine and practice , with great acuteness and advantage in many respects : but i am sorry to have cause to say that they have likewise put into their hands better and sharper weapons than ever they had before for the weakning and undermining of the authority of the h. scriptures , which socinus indeed hath in the general strongly asserted , had he not by a dangerous liberty of imposing a foreign and fore'd sense upon particular texts brought the whole into uncertainty . thirdly , which is as considerable a prejudice against this new interpretation of this passage of st. john as either of the former , i shall endeavour to shew that this point , of the existence of the word before his incarnation , does not rely only upon this single passage of st. john , but is likewise confirmed by many other texts of the new testament conspiring in the same sense and utterly incapable of the interpretation which socinus gives of it . i find he would be glad to have it taken for granted that this is the only text in the new testament to this purpose : and therefore he says very cunningly , that this doctrine of the existence of the son of god before his incarnation is too great a doctrine to be establish'd upon one single text : and this is is something , if it were true that there is no other text in the new testament that does plainly deliver the same sense : and yet this were not sufficient to bring in question the doctrine delivered in this passage of st. john. that god is a spirit will i hope be acknowledged to be a very weighty and fundamental point of religion , and yet i am very much mistaken if there be any more than one text in the whole bible that says so , and that text is only in st. john's gospel . i know it may be said , that from the light of natural reason it may be sufficiently prov'd that god is a spirit : but surely socinus of all men , cannot say this with a good grace ; because he denies that the existence of a god can be known by natural light without divine revelation : and if it cannot be known by natural light that there is a god , much less can it be known by natural light what god is , whether a spirit or a body . and yet after all it is very far from being true that there is but one text to this purpose ; which yet he thought fit to insinuate by way of excuse for the novelty and boldness of his interpretation ; of which any one that reads him may see that he was sufficiently conscious to himself , and therefore was so wise as to endeavour by this sly insinuation to provide and lay in against it . i have likewise another reason which very much inclines me to believe that socinus was the first author of this interpretation , because it seems to me next to impossible that a man , of so good an understanding as he was , could ever have been so fond of so ill-favour'd a child if it had not been his own . and yet i do not at all wonder that his followers came in to it so readily , since they had him in so great a veneration , it being natural to all sects to admire their master ; besides that i doubt not but they were very glad to have so great an authority as they thought him to be , to vouch for an interpretation which was so seasonably devis'd for the relief of their cause in so much danger to be overthrown by a text that was so plain and full against them . and how little ground there is for this insinuation , that this is the only text in the new testament to this purpose , i shall now shew from a multitude of other texts to the same sense and purpose with this passage of st. john. and i shall rank them under two heads . first , those which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. secondly , those which affirm that the world and all creatures whatsoever were made by him . i. those texts which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. no man hath ascended into heaven , but he that came down from heaven , the son of man who is in heaven : where the son is said to have come down from heaven , in respect of the union of his divinity with human nature and his special residence in it here below : and yet he is said to have come down from heaven as still to be in heaven : he that came down from heaven , the son of man who is in heaven , that is , in respect of his divinity by which he is every-where present : and he that came down from heaven is here called the son of man , by the same figure that his blood is elsewhere called the blood of god , the apostle ascribing that to one nature which is proper to the other : this we take to be the most natural and easie sense of this text , and most agreeable to the tenour of the new testament . again ; what and if ye shall see the son of man ascend up where he was before ? so that if he really ascended up into heaven after his resurrection , he was really there before his incarnation . before abraham was , says our b. saviour , i am ; the obvious sense of which words is , that he had a real existence before abraham was actually in being . again it is said , that jesus knowing that the father had given all things into his hands , and that he was come from god , and went to god , &c. and again ; for the father himself loveth you , because ye loved me , and have believed that i came out from god. i came forth from the father , and am come into the world ; again , i leave the world , and go to the father : this was so very plain , that his disciples who were slow enough of apprehension in other things , did understand this so well that upon this declaration of his they were convinced of his omniscience , which is an incommunicable property of the divinity : for so it immediately follows , his disciples said unto him , lord , now speakest thou plainly and speakest no parable : now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou camest forth from god. so that either this which i have all along declared must be the meaning of our saviour's words , or else his disciples were grosly mistaken and did not understand him at all : and if so , then surely our saviour before he had proceeded any further would have corrected their mistake and have set them right in this matter : but so far is he from doing that , that he allows them to have understood him aright : for thus it follows , jesus answered them , do ye now believe ? as if he had said , i am glad that you are at last convinc'd and do believe that i came from god , and must return to him ; and that i know all things , which none but god can do . is it now possible for any man to read this passage and yet not to be convinced that the disciples understood our saviour to speak literally ? but if his meaning was as the socinians would make us believe , then the disciples did perfectly mistake his words ; the contrary whereof is i think very plain and evident beyond all contradiction . again , and now , o father , glorify me with thine own self , with the glory which i had with thee , before the world was : this surely is not spoken of his being with god after his incarnation , and before his entrance upon his publick ministry : they have not i think the face to understand this expression , before the world was , of the new creation , but do endeavour to avoid it another way , which i shall consider by and by . and a little after , i have given them the words which thou gavest me , and they have received them , and known assuredly that i came from thee , and that thou didst send me . again , that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon and our hands have handled of the word of life : for the life was manifested , and we have seen it , and bear witness and shew unto you that eternal life , for so he calls the son of god , which was with the father , and was manifested unto us . and that he was not only with god before he assumed human nature , but also was really god , st. paul tells us : let this mind be in you , which was also in christ jesus , who being in the form of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not arrogate to himself to be equal with god , that is , he made no ostentation of his divinity : for this i take to be the true meaning of that phrase , both because it is so used by plutarch , and because it makes the sense much more easie and current , thus , who being in the form of god , did not assume an equality with god , that is , he did not appear in the glory of his divinity , which was hid under a veil of human flesh and infirmity ; but he emptied himself , and took upon him the form of a servant , and was made in the likeness of men , and being found in fashion as a man , or in the habit of a man , he became obedient to the death , &c. so that if his being made in the likeness and fashion of a man does signify that he was really man by his incarnation , then surely his being in the form of god when he took upon him the fashion and likeness of man and the form of a servant or slave , must in all reason signify that he was really god before he became man : for which reason the same apostle did not doubt to say , that god was manifested in the flesh . and now i hope that i have made it fully appear that the beginning of st. john's gospel is not the single and only text upon which we ground this great doctrine as socinus calls it , and as we really esteem it to be : for you see that i have produced a great many more ; to avoid the dint and force whereof the socinians do chiefly make use of these two answers . first , to those texts which say that he was in heaven and came down from heaven , they give this answer ; that our saviour some time before his entrance upon his publick ministry , they cannot agree precisely when , was taken up into heaven , and then and there had the will of god revealed to him , and was sent down from heaven again to make it known to the world. this is so very arbitrary and precarious a supposition that i must confess my self not a little out of countenance for them , that men of so much wit and reason should ever be put to so sorry and pitiful a shift . for can any man imagine that in so exact a history of our saviour's life , written by several persons , the relation of so important a matter as this , and of the circumstances of it , should be wholly omitted ? that we should have a particular account of his being carried into egypt in his infancy , and of the time when he was brought back from thence : of his disputing in the temple with the jewish doctors , and putting them to silence , when he was but twelve years of age : a punctual relation of his being baptized by john ; and how after that he was led by the spirit into the wilderness to be tempted of the devil , and was carried by that evil spirit from one place to another : but not one word of his being taken up by god into heaven , and of his coming down again from thence ; not the least intimation given either of the time or any other circumstance of so memorable a thing , upon which , according to the socinians , the authority of his mission and the divinity of his doctrine did so much depend : when so many things of so much less moment are so minutely and exactly reported , what can be the reason of this deep silence in all the evangelists concerning this matter ? but above all , it is to be wondred that st. john , who wrote his gospel last , and as eusebius tells us on purpose to supply the omissions of the other evangelists , should give no account of this thing , and yet , as the socinians suppose , should so often take it for granted and refer to it ; as when it is said that he came forth from god , and was sent from god , and came down from heaven , besides several other expressions to this purpose . who can believe this ? and can it then be reasonable to suppose such a thing ? and this without any ground from the history of the gospel , only to serve an hypothesis which they had taken up , and which they cannot maintain , unless they may have leave to make a supposition for which they have nothing in truth to say , but only that it is necessary to defend an opinion which they are resolved not to part with upon any terms . this is so inartificial , not to say absurd a way of avoiding a difficulty , to take for granted whatever is necessary to that purpose , that no man of common ingenuity would make use of it : and there is no surer sign that a cause is greatly distress'd than to be driven to such a shift . for do but give a man leave to suppose what he pleases and he may prove what he will , and avoid any difficulty whatever that can be objected to him . besides , that according to this device the son of god did not first come from heaven into the world , as the scripture seems every where to say , but first was in the world , and then went to heaven , and from thence came back into the world again : and he was not in the beginning with god , but was first in the world and afterwards with god ; whereas st. john says that the word was in the beginning , and then was made flesh and dwelt among us : but they say , that he first was made flesh , and then a great while after was in the beginning with god : a supposition which is quite contrary to all the texts which i have mention'd . nor do the several parts of this interpretation of theirs agree very well together . in the beginning , that is , say they , when the gospel first began to be publish'd , was the word ; and then , that is , in the beginning , he was with god , that is in heaven to receive from god that doctrine which he was to deliver to the world : but if by the beginning be meant the first publication of the gospel , he was not then with god , but had been with him and was come back from him before he entred upon his publick ministry , which they make to be the meaning of the beginning : and in the beginning he was god , that is say they , not god by nature but by office and divine constitution : and yet in this again they fall foul upon themselves , for they say he was not declared to be god till after his resurrection and his being advanced to the right hand of god : so that he was not god in their sense of the beginning , that is when he entred upon his publick ministry and began to preach the gospel . secondly , as to some other texts which speak of his existence before his incarnation , as that he was glorified with his father before the world was , and before abraham was , i am : these they interpret thus , that he was glorified with his father before the world was , and that he was before abraham was , viz. in the divine foreknowledg and decree : but then surely they do not consider that this is nothing but what might have been said of any other man and even of abraham himself , that before he was , that is , before he had a real and actual existence he was in the purpose and decree of god , that is , before he was , god did intend he should be : which is a sense so very flat , that i can hardly abstain from saying it is ridiculous . for certainly our saviour did intend by saying this of himself to give himself some preference and advantage above abraham , which this sense and interpretation does not in the least do : because of any other man , as well as of our b. saviour , it may as truly be said that he was in the foreknowledg and decree of god before abraham was born . and i cannot but observe further , that our saviour does not say before abraham was , i was ; but before abraham was , i am : which is the proper name of god , whereby is signified the eternal duration and permanency of his being : in which sense he is said by the apostle to the hebrews to be the same yesterday , to day , and for ever ; and so likewise he describes himself in st. john's vision , i am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty : and that this is spoken of the son you may see in the same chapter , where he says of himself , i am the first and the last : and so likewise he describes himself again , i am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the end , the first and the last : and that we may not doubt who it is that thus describes his own eternity , he continuing still to speak in the same person says , i jesus have sent mine angel , &c. after this i shall only observe that all these expressions are the common description which the scripture gives of the eternity of god , whose being is commensurate to all the several respects of duration , past , present , and to come : besides that the attribute of almighty is also a part of this description , which is so peculiar a property of god , i mean of him who is god by nature , that the scripture never gives it to any other . ii. i shall in the next place produce those texts which do expresly affirm that the world and all creatures whatsoever were made by him : and this will not only infer his existence before his incarnation , but from all eternity . and for this , besides this passage of st. john , we have the apostle to the hebrews most express , who says that by him god made the worlds : and st. paul likewise says the same more fully and particularly , calling jesus christ , who was the son of god , the first born of every creature , that is , as i have shewn in my former discourse , the heir and lord of the whole creation : for by him , says he , were all things created , that are in heaven and that are in earth , visible and invisible ; whether they be thrones or dominions , principalities or powers , for so he calls the several orders of angels : all things were created by him and for him , and he is before all things : or , as he is described in st. john's vision , he is the beginning of the creation of god , that is , the principle and efficient cause of the creation ; or else , he was when all things began to be made , and therefore must be before any thing was created , and for that reason could not be a creature himself ; and consequently , must of necessity have been from all eternity . now these texts must necessarily be understood of the old creation and of the natural world , and not of the moral world , and the renovation and reformation of the minds and manners of men by the gospel : for that was only the world here below which was reform'd by him , and not things in heaven ; not the invisible world , not the several orders of good angels , which kept their first station and have no need to be reform'd and made anew : nor the devil and his evil angels ; for though since the preaching of the gospel they have been under greater restraint and kept more within bounds , yet we have no reason to think that they are at all reform'd , but are devils still , and have the same malice and mind to do all the mischief to mankind that god will suffer them to do . so that these texts seem at first view to be very plain and pressing of themselves , but they appear to be much more convincing when we consider the groundless interpretations whereby they endeavour to evade the dint and force of them . for can any man that seriously attends to the perpetual style and phrase of the new testament , and to the plain scope and drift of the apostle's reasoning in these texts , be induc'd to believe that when st. paul tells us that all things were created by him , that are in heaven and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers : i say , can any man of good sense persuade himself that by all this the apostle means no more than the moral renovation of the world here below , and the reformation of mankind by jesus christ , and his gospel which was preach'd unto them ? but there is yet one text more to this purpose , which i have reserv'd to the last place ; because i find schlictingius and crellius , in their joint comment upon it , to be put to their last shifts to avoid the force of it . it is in the epistle to the hebrews , at the beginning of it : where the apostle thus describes the son of god ; god , says he , hath in these last days spoken to us by his son , whom he hath constituted heir of all things , by whom also he made the worlds : from whence he argues the excellency of the gospel above the law : for the law was given by angels , but the gospel by the son of god ; whose preheminence above the angels he shews at large in the two first chapters of this epistle . and to this end he proves the two parts of the description which had been given of him , namely , that god had constituted him heir of all things , and that by him he made the worlds . first , that god had constituted him heir of all things , which is nowhere said of the angels : but of him it is said that was made so much better than the angels , as he hath by inheritance obtained a more excellent name than they : the angels are only called god's ministers , for which the apostle cites the words of the psalmist ; but to christ he gives the title of his son , and his first begotten , by virtue whereof he is heir of all things : for to which of the angels said he at any time , thou art my son , this day have i begotten thee ? and this i will agree with them to be spoken of christ with respect to his resurrection , by which , as st. paul tells us , he was powerfully declared to be the son of god. this is the first prerogative of christ above the angels : but there is a far greater yet behind ; for he proves , secondly , that he had not only the title of god given him ; but that he was truly and really god , because he made the world. that the title of god was given him he proves by a citation out of the psalmist , but unto the son he saith , thy throne , o god , is for ever and ever , &c. and that he was truly and really god because he made the world , he proves by a citation out of another psalm , where it is said of him , thou , lord , in the beginning hast laid the foundations of the earth , and the heavens are the works of they hands : they shall perish , &c. let us now see how schlictingius and crellius interpret this text cited out of the psalmist by the apostle as spoken of christ . they say , * that the author of this epistle could not have referr'd to christ the former words of this citation , which speak of the creation of heaven and earth , unless he had taken it for granted that christ is the most high god ; especially if they be understood , as they must necessarily be by those who take this for granted , to be spoken in the first place and directly to , or concerning , christ . for since all the words of the psalm are manifestly spoken of the most high god , but that christ is that god is not signified no not so much as by one word in that psalm , it is necessary that if you will have these words to be directed to christ , you must take it for granted that christ is that most high god of whom the psalmist there speaks . now we will join issue with these interpreters upon this concession , viz. that the author of this epistle could not have referr'd these words , which speak of the creation of heaven and earth , to christ , without taking it for granted that christ is truly that god who made the world. and if the author of this epistle does affirm these words of the psalmist to be spoken of christ , then they must acknowledge christ to be the true god who made heaven and earth : but the author of this epistle does as evidently affirm these words to be spoken to or of christ , as he does the words of any other text cited in this chapter : and for this i appeal to the common sense of every man that reads them . these interpreters indeed are contented that the latter part of this citation should be spoken of christ , but not the former : but why not the former as well as the latter ? when they have so expresly told us that all the words of this psalm are manifestly spoken of god. what is the mystery of this ? could they not as easily have interpreted the former part which speaks of the creation of heaven and earth , concerning the moral world , and the new creation or reformation of mankind by jesus christ and his gospel , as well as so many other plain texts to the same purpose ? no doubt they could as well have done it , and have set as good a face upon it when they had done it . but why then did they not do it ? it was for a reason which they had no mind to tell , but yet is not hard to be guessed at , namely , that if they had admitted the former words to have been spoken of christ they knew not what to do with the latter part of this citation , they shall perish , but thou remainest ; they shall wax old as agarment , and as a vesture shalt thou fold them up , and they shall be changed . what shall perish , and wax old , and be changed ? why , the earth and the heavens which the son had made , that is , the moral world , the reformation of mankind , and the new creation of things by the gospel : all these must have undergone the same fate with the natural world , and must not only have been defaced , but utterly destroy'd and brought to nothing . this they would not say , but they did see it , tho they would not seem to see it : and we may plainly see by this , that they can interpret a text right when necessity forceth them to it , and they cannot without great inconvenience to their cause avoid it : but when men have once resolv'd to hold fast an opinion they have taken up , it then becomes not only convenient but necessary to understand nothing that makes against it : and this is truly the present case . but in the mean time where is ingenuity and love of truth ? and thus i have , with all the clearness and brevity i could , search'd to the very foundations of this new interpretation of this passage of the evangelist , upon which the divinity of the son of god is so firmly established ; and likewise of the gross misinterpretations of several other texts to the same purpose in this evangelist , and in other books of the new testament : all which interpretations i have endeavoured to shew to be not only contrary to the sense of all antiquity , of which as socinus had but little knowledge , so he seems to have made but little account ; but to be also evidently contrary to the perpetual tenour and style of the h. scripture . before i go off from this argument , i cannot but take notice of one thing wherein our adversaries in this cause do perpetually glory as a mighty advantage which they think they have over us in this point of the divinity of the son of god , and consequently in that other point of the b. trinity : namely , that they have reason clearly on their side in this controversy , and that the difficulties and absurdities are much greater and plainer on our part than on theirs . here they are pleas'd to triumph without modesty , and without measure : and yet notwithstanding this , i am not afraid here likewise to join issue with them , and am contented to have this matter brought to a fair trial at the bar of reason , as well as of scripture expounded by the general tradition of the christian church : i say by general tradition , which next to scripture is the best and surest confirmation of this great point now in question between us , and that which gives us the greatest and truest light for the right understanding of the true sense and meaning of scripture not only in this , but in most other important doctrines of the christian religion . i am not without some good hopes , i will not say confidence , for i never thought that to be so great an advantage to any cause as some men would be glad to make others believe it is , hoping to help and support a weak argument by a strong and mighty confidence : but surely modesty never hurt any cause , and the confidence of man seems to me to be much like the wrath of man , which st. james tells us worketh not the righteousness of god , that is , it never does any good , it never serves any wise and real purpose of religion : i say , i am not without some good hopes , that i have in the foregoing discourses clearly shewn that the tenour of scripture and general tradition are on our side in this argument , and therefore i shall not need to give my self the trouble to examine this matter over again . now as to the point of reason , the great difficulty and absurdity , which they object to our doctrine concerning this mystery , amounts to thus much , that it is not only above reason , but plainly contrary to it . as to its being above reason , which they are loth to admit any thing to be ; this i think will bear no great dispute : because if they would be pleased to speak out , they can mean no more by this , but that our reason is not able fully to comprehend it : but what then ? are there no mysteries in religion ? that i am sure they will not say , because god whose infinite nature and perfections are the very foundation of all religion is certainly the greatest mystery of all other , and the most incomprehensible : but we must not , nay they will not for this reason deny , that there is such a being as god. and therefore if there be mysteries in religion , it is no reasonable objection against them that we cannot fully comprehend them : because all mysteries in what kind soever , whether in religion or in nature , so long , and so far as they are mysteries , are for that very reason incomprehensible . but they urge the matter much further , that this particular mystery now under debate is plainly contrary to reason : and if they can make this good , i will confess that they have gained a great point upon us . but then they are to be put in mind , that to make this good against us they must clearly shew some plain contradiction in this doctrine , which i could never yet see done by any . great difficulty i acknowledge there is in the explication of it , in which the further we go , beyond what god hath thought fit to reveal to us in scripture concerning it , the more we are entangled , and that which men are pleased to call an explaining of it , does in my apprehension often make it more obscure , that is , less plain than it was before ; which does not so very well agree with a pretence of explication . here then i fix my foot : that there are three differences in the deity , which the scripture speaks of by the names of father , son , and h. ghost , and every where speaks of them as we use to do of three distinct persons : and therefore i see no reason why in this argument we should nicely abstain from using the word person ; though i remember that st. jerome does somewhere desire to be excused from it . now concerning these three i might in the first place urge that plain and express text , there are three that bear record in heaven , the father , the word , and the h. ghost ; and these three are one : but upon this i will not now insist , because it is pretended that in some copies of greatest antiquity this verse is omitted ; the contrary whereof is i think capable of being made out very clearly : but this matter would be too long to be debated at present . however that be , thus much is certain and cannot be deni'd , that our saviour commanded his apostles to baptize all nations in the name of the father , son , and holy ghost : and that the apostles in their epistles do in their most usual form of benediction join these three together : and it is yet further certain , that not only the name and title of god , but the most incommunicable properties and perfections of the deity , are in scripture frequently ascribed to the son and the h. ghost ; one property only excepted , which is peculiar to the father as he is the principle and fountain of the deity , that he is of himself and of no other ; which is not , nor can be said of the son and h. ghost . now let any man shew any plain and downright contradiction in all this ; or any other difficulty besides this , that the particular manner of the existence of these three differences or persons in the divine nature , express'd in scripture by the names of father , son , aud h. ghost , is incomprehensible by our finite understandings , and inexplicable by us : in which i do not see what absurdity there is , since our adversaries cannot deny that many things certainly are , the particular manner of whose existence we can neither comprehend , nor explain . let us now see , whether the opinion of our adversaries hath not greater difficulties in it , and more palpable absurdities following from it . they say , that the son of god is a mere creature ; not god by nature , and yet truly and really god by office and by divine appointment and constitution ; to whom the very same honour and worship is to be given which we give to him who is god by nature . and can they discern no difficulty , no absurdity in this ? what ? no absurdity in bringing idolatry by a back-door into the christian religion , one main design whereof was to banish idolatry out of the world ? and will they in good earnest contest this matter with us , that the giving divine worship to a mere creature is not idolatry ? and can they vindicate themselves in this point any other way , than what will in a great measure acquit both the pagans and the papists from the charge of idolatry ? what ? no absurdity in a god as it were but of yesterday ? in a creature god , in a god merely by positive institution ; and this in opposition to a plain moral precept of eternal obligation , and to the fix'd and immutable nature and reason of things ? so that to avoid the shadow and appearance of a plurality of deities they run really into it , and for any thing i can see into downright idolatry , by worshipping a creature besides the creator , who is blessed for ever . they can by no means allow two gods by nature ; no more can we : but they can willingly admit of two gods ; the one by nature , and the other by office , to whom they are content to pay the same honour which is due to him who is god by nature . provided christ will be contented to be but a creature , they will deal more liberally with him in another way than in reason is fit ▪ and do they see no absurdity in all this ? nothing that is contrary to reason and good sense ? nothing that feels like inconsistency and contradiction ? do they consider how often god hath declar'd that he will not give his glory to another ? and that the apostle describes idolatry to be , the giving service , or worship , to things which by nature are no gods ? surely if reason guided by divine revelation were to chuse a god , it would make choice of one who is declared in scripture to be the only begotten of the father , the first and the last , the beginning and the end , the same yesterday , to day , and for ever : much rather than a mere creature , who did not begin to be till about seventeen hundred years ago . i only propose these things , without any artificial aggravation , to their most serious and impartial consideration ; after which i cannot think that these great masters of reason can think it so easy a matter to extricate themselves out of these difficulties . the god of truth lead us into all truth , and enlighten the minds of those who are in error , and give them repentance to the acknowledgment of the truth : for his sake who is the way , the truth , and the life . and thus much may suffice to have said upon this argument , which i am sensible is mere controversy : a thing which i seldom meddle with , and do not delight to dwell upon . but my text which is so very proper for this season hath almost necessarily engaged me in it : besides , that i think it a point of that concernment , that all christians ought to be well instructed in it . and i have chosen rather once for all to handle it fully and to go to the bottom of it , than in every sermon to be flurting at it , without saying any thing to the purpose against it : a way which in my opinion is neither proper to establish men in the truth nor to convince them of their error . i shall only at present make this short reflection upon the whole : that we ought to treat the holy scriptures as the oracles of god , with all reverence and submission of mind to the doctrine therein revealed : and to interpret them with that candour and simplicity which is due to the sincere declarations of god intended for the instruction and not for the deception and delusion of men : i say , we should treat them as the oracles of god , and not like the doubtful oracles of the heathen deities , that is , in truth of the devil ; which were contrived and calculated on purpose to deceive , containing and for the most part intending a sense directly contrary to the appearing and most obvious meaning of the words : for the devil was the first author of equivocation ; though the jesuits have since made it a lawful way of lying , which their father of whom they learn'd it had not credit and authority enough to do . and it deserves likewise to be very well considered by us , that nothing hath given a greater force to the exceptions of the church of rome against the h. scripture's being a sufficient and certain rule of faith , than the uncertainty into which they have brought the plainest texts imaginable for the establishing of doctrines of greatest moment in the christian religion , by their remote and wrested interpretation of them : which way of dealing with them seems to be really more contumelious to those h. oracles , than the downright rejecting of their authority : because this is a fair and open way of attacquing them , whereas the other is an insiduous , and therefore more dangerous way of undermining them . but as for us who do in good earnest believe the divine authority of the h. scriptures , let us take all our doctrines and opinions from those clear fountains of truth , not disturb'd and darkned by searching anxiously into all the possible senses that the several words and expressions of scripture can bear , and by forcing that sense upon them which is most remote and unnatural , and in the mean time wilfully overlooking and passing by that sense which is most obvious and easie to the common apprehension of any unbyass'd and impartial reader . this is to use the h. scriptures as the church of rome have done many holy and good men whom they are pleased to brand with the odious name of hereticks , to torture them till they speak the mind of their tormentors though never so contrary to their own . i will now conclude this whole discourse with a saying which i heard from a great and judicious man , non amo nimis argutam theologiam , i love no doctrines in divinity which stand so very much upon quirk and subtilty . and i cannot upon this occasion forbear to say , that those doctrines of religion and those interpretations of scripture have ever been to me the most suspected , which need abundance of wit and a great many criticisms to make them out : and considering the wisdom and goodness of almighty god , i cannot possibly believe but that all things necessary to be believ'd and practis'd by christians in order to their eternal salvation are plainly contain'd in the h. scriptures : god surely hath not dealt so hardly with mankind as to make any thing necessary to be believ'd or practis'd by us which he hath not made sufficiently plain to the capacity of the unlearned as well as of the learned . god forbid that it should be impossible for any man to be saved and to get to heaven without a great deal of learning to direct and carry him thither , when the far greatest part of mankind have no learning at all . it was well said by erasmus , that it was never well with the christian world since it began to be a matter of so much subtilty and wit for a man to be a true christian . sermon iii. concerning the incarnation of christ . preached in the church of st. lawrence jewry , december 21. 1680. john i. 14. the word was made flesh . the last year about this time , and upon the same occasion of the annual commemoration of the incarnation and nativity of our b. lord and saviour , i began to discourse to you upon these words : in which i told you were contained three great points concerning our saviour the author and founder of our religion . first , his incarnation , the word was made , or became flesh . secondly , his life and conversation here amongst us ; and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his tabernacle among us , he lived here below in this world , and for some time made his residence and abode with us . thirdly , that in this state of his humiliation he gave great and clear evidence of his divinity : whilst he appear'd as a man and lived amongst us , there were great and glorious testimonies given of him that he was the son of god ; and that in so peculiar a manner as no creature can be said to be : and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . i began with the first of these , namely his incarnation , the word was made flesh : for the full and clear explication of which words i proposed to consider these two things . i. the person here spoken of and who it is that is here said to be incarnate , or made flesh , namely the word . and this i have handled at large in my two former discourses upon this text. i shall now proceed in the ii. second place to give some account of the nature and manner of this incarnation , so far as the scripture hath thought fit to reveal and declare this mystery to us . the word was made flesh , that is , he who is personally called the word , and whom the evangelist hath so fully and clearly described in the beginning of his gospel , he became flesh , that is , assumed our nature and became man ; for so the word flesh is frequently used in scripture , for man or human nature . so that by the word 's becoming flesh , that is , man , the evangelist did not only intend to express to us that he assumed a human body without a soul , but that he became a perfect man , consisting of soul and body united . it is very probable indeed that the evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of humanity , to denote to us the great condescension of the son of god in assuming our nature with all its infirmities , and becoming subject to frailty and mortality for our sake . having thus explain'd the meaning of this proposition , the word was made flesh , i shall in a further prosecution of this argument take into consideration these three things . first , i shall consider more distinctly what may reasonably be suppos'd to be implied in this expression of the word 's being made flesh . secondly , i shall consider the objections which are commonly brought against this incarnation of the son of god from the seeming impossibility , or incongruity of the thing . thirdly , and because , after all that can be said in answer to those objections , it may still appear to us very strange that god who could without all this circumstance , and condescension even almost beneath the majesty of the great god , at least as we are apt to think , have given laws to mankind , and have offer'd forgiveness of sins and eternal life upon their repentance for sins past , and sincere tho imperfect obedience for the future ; i say , it may seem strange , that notwithstanding this god should yet make choice of this way and method of our salvation : i shall therefore in the last place endeavour to give some probable account of this strange and wonderful dispensation , and shew that it was done in great condescension to the weakness and common prejudices of mankind ; and that when it is throughly consider'd it will appear to be much more for our comfort and advantage than any other way which the wisdom of this world would have been apt to devise and pitch upon . and in all this i shall , all along take either the plain declarations of scripture , or the pregnant intimations of it for my ground and guide . i. i shall consider more distinctly what may reasonably be supposed to be implied in this expression of the word 's being made flesh , namely , these five things . first , the truth and reality of the thing : that the son of god did not only appear in the form of human flesh , but did really assume it : the word was made flesh , as the evangelist expresly declares : for if this had been only a phantasme and apparition , as some hereticks of old did fancy , it would in all probability have been like the appearance of angels mentioned in the old testament , sudden and of short continuance , and would after a little while have vanish'd and disappear'd . but he dwelt among us and convers'd familiarly with us a long time , and for many years together ; and the scripture useth all the expressions which are proper to signify a real man , and a real human body , and there were all the signs and evidences of reality that could be : for the word is said to be made flesh , and christ is said to be of the seed of david according to the flesh , and to be made of a woman ; and all this to shew that he was a real man , and had a real and substantial body : for he was born , and by degrees grew up to be a man , and did perform all such actions as are natural and proper to men : he continued a great while in the world , and at last suffer'd and dy'd , and was laid in the grave ; he did not vanish and disappear like a phantasme or spirit , but he dyed like other men : and his body was raised again out of the grave ; and after he was risen , he conversed forty days upon earth , and permitted his body to be handled , and last of all was visibly taken up into heaven . so that either we must grant him to have had a real body , or we have cause to doubt whether all mankind be not mere phantasms and apparitions . for greater evidence no man can give that he is really clothed with and carries about him a true and substantial body , than the son of god did in the days of his flesh . it is to me very wonderful upon what ground , or indeed to what end , the hereticks of old , marcion and others , did deny the reality of christ's flesh . surely they had a great mind to be hereticks who took up so sensless an opinion for no reason , and to no purpose . secondly , another thing implyed in the word 's being made flesh , is , that this was done peculiarly for the benefit and advantage of men : the word was made flesh , that is , became man ; for so i have shewn the word flesh to be often used in scripture . and this the author of the epistle to the hebrews takes very special notice of as a great grace and favour of god to mankind , that his son appear'd in our nature , and consequently for our salvation ; as it is said in the nicene creed , who for us men and for our salvation came down from heaven , and was incarnate , &c. for verily , says the apostle , he took not on him the nature of angels , but of the seed of abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not assume the angelical nature , so our translators understood the phrase ; but the word also signifies to take hold of a thing which is falling , as well as to assume or take on him : he did not take hold of the angels when they were falling , but suffered them to lapse irrecoverably into misery and ruine : but he took hold of human nature when it was falling , and particularly of the seed of abraham , and by the seed of abraham , that is , by himself , in whom all the nations of the earth were blessed , he brought salvation first to the jews , and then to the rest of mankind . the apostle chuses to derive this blessing from abraham , that so he might bring it nearer to the jews to whom he wrote this epistle , and might thereby more effectually recommend the gospel to them , and the glad tidings of that great salvation in which they had so peculiar an interest . and it is some confirmation of the interpretation i have given of that expression he took not on him , &c. that the evangelist uses the very same word for taking hold of one that was ready to sink : for so it is said of st. peter when he was ready to sink , that christ put forth his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caught hold of him , and saved him from drowning : and thus the son of god caught hold of mankind which was ready to sink into eternal perdition : he laid hold of our nature , or as it is express'd in the same chapter , he took part of flesh and blood , that in our nature he might be capable of effecting our redemption and deliverance . but it is no where said in scripture , not the least intimation given there , that the son of god ever shew'd such grace and favour to the angels : but the word became flesh , that is , became man : he did not assume the angelical nature , but was contented to be cloathed with the rags of humanity , and to be made in the likeness of sinful flesh , that is , of sinful man. thirdly , this expression of the word 's being made flesh may further imply his assuming the infirmities , and submitting to the miseries of human nature . this i collect from the word flesh , by which the scripture often useth to express our frail and mortal nature . the son of god did not only condescend to be made man , but also to become mortal and miseraable for our sakes : he submitted to all those things which are accounted most grievous and calamitous to human nature : to hunger and want , to shame and contempt , to bitter pains and agonies , and to a most cruel and disgraceful death : so that in this sense also he became flesh , not only by being cloathed with human nature , but by becoming liable to all the frailties and sufferings of it ; of which he had a greater share than any of the sons of men ever had : for never was sorrow like to his sorrow , nor suffering like to his sufferings , the weight and bitterness whereof was such as to wring from him , the meekest and most patient endurer of sufferings that ever was , that doleful complaint , my god , my god , why hast thou forsaken me ? fourthly , in this expression , the word was made flesh , is likewise implyed the union of the divinity with human nature in one person . and this the text expresseth in such words as seem to signifie a most perfect , and intimate , and vital union of the divine and human natures of christ in one person : the word was made , or became , flesh : which what else can it signify but one of these two things ? either that the eternal word and only begotten son of god was changed into a man , which is not only impossible to be , but impious to imagin : or else , that the son of god did assume our nature and became man by his divinity being united to human nature as the soul is vitally united to the body ; without either being changed into it , or confounded with it , or swallowed up by it , as the eutychian hereticks fancied the human nature of christ to be swallowed up of his divinity : which had it been so , st. john had expressed himself very untowardly when he says , the word became flesh ; for it had been quite contrary , and flesh had become the word , being changed into it , and swallowed up by it , and lost in it . the only thing then that we can reasonably imagine to be the meaning of this expression is this , that the son of god assumed our nature , and united himself with it , as our souls are united with our bodies : and as the soul and body united make one person , and yet retain their distinct natures and properties ; so may we conceive the divine and human natures in christ to be united into one person : and this without any change or confusion of the two natures . i say , the divinity united it self with human nature : for though flesh be only mentioned in the text , yet he did not only assume a human body , which was the heresie of apollinaris and his followers , upon a mistake of this and some other texts of scripture : but he assumed the whole human nature , that is , a human soul united to a real and natural body : for so i have shewn the word flesh to be frequently used in scripture , not only for the body but for the whole man , by an usual figure of speech : as on the other hand , soul is frequently used for the whole man or person : so many souls are said to have gone down with jacob into egypt , that is , so many persons . but this i need not insist longer upon , our saviour being so frequently in scripture , and so expresly said to be a man ; which could with no propriety of speech have been said , had he only assumed a human body : nor could he have been said to have been made in all things like unto us , sin only excepted , had he only had a human body but not a soul : for then the meaning must have been , that he had been made in all things like unto us , that is , like to a man , that only excepted which chiefly makes the man , that is , the soul : and the addition of those words , sin only excepted , had been no less strange ; because a human body , without a soul , is neither capable of being said to have sin , or to be without it . and this may suffice to have been spoken in general concerning that great mystery of the hypostatical , as they that love hard words love to call it , or personal union of the divine and human natures in the person of our b. saviour : in the more particular explication whereof it is not safe for our shallow understandings to wade further than the scripture goes before us , for fear we go out of our depth and lose our selves in the profound inquiry into the deep things of god , which he has not thought fit in this present state of darkness and imperfection to reveal more plainly and fully to us . it ought to be thought sufficient , that the scripture speaking of the same person , jesus christ our b. saviour , doth frequently and expresly call him both god and man : which how it can be so easily conceived upon any other supposition than that of the union of the divine and human natures in one person , i must confess that i am not able to comprehend . fifthly and lastly , all this which i have shewn to be implyed in this proposition , the word was made flesh , does signifie to us the wonderful and amazing condescension and love of god to mankind in sending his son into the world , and submitting him to this way and method for our salvation and recovery . the word was made flesh : what a step is here made in order to the reconciling of men to god ? from heaven to earth ; from the top of glory and majesty to the lowest gulf of meanness and misery : the evangelist seems here to use the word flesh , which signifies the meanest and vilest part of humanity , to express to us how low the son of god was contented to stoop for the redemption of man. the word was made flesh : two terms , at the greatest distance from one another , are here brought together : the son of god is here expressed to us by one of his highest and most glorious titles , the word , which imports both power and wisdom ; christ the power of god , and the wisdom of god , as the apostle calls him : and human nature is here described by its vilest part , flesh ; which imports frailty and infirmity : the word became flesh , that is , submitted to that from which it was at the greatest distance : he who was the power of god , and the wisdom of god , submitted not only to be called , but really to become a frail and miserable man ; not only to assume our nature , but to put on all the infirmities , and which is the greatest of all , the mortality of it . and this is the great mystery of godliness , that is , of the christian religion , that god should be manifested in the flesh , and become man , with a most gracious and merciful design to bring man back again to god : that he should become a miserable , and a mortal man to save us from eternal death , and to make us partakers of everlasting life : that the son of god should condescend to inhabit our vile nature , to wear rags and to become a beggar for our sakes ; and all this not only to repair those dismal ruins which sin had made in it , and to restore us to our former estate ; but to better and advance our condition , and by degrees to bring us to a state of much greater perfection and happiness than that from which we fell . and that he should become man on purpose that he might dwell among us , and converse with us , and thoroughly instruct us in our duty , and shew us the way to eternal life by his heavenly doctrine , and as it were take us by the hand and lead us in that way by the perfect and familiar example of a most blameless and holy life ; shewing us how god himself thought fit to live in this world , when he was pleased to become man. that by conversing with us in the likeness and nature of man , he might become a human , and in some sort an equal and familiar , an imitable and encouraging example of innocency and goodness , of meekness and humility , of patience and submission to the will of god under the forest afflictions and sufferings , and in a word a most perfect pattern of a divine and heavenly conversation upon earth . and that by this means we might for our greater encouragement in holiness and vertue , see all that which the law of god requires of us exemplified in our nature , and really performed and practised by a man like our selves . and that likewise in our nature he might conquer and triumph over the two great enemies of our salvation , the world and the devil : and by first suffering death , and then overcoming it , and by rescuing our nature from the power of it by his resurrection from the dead , he might deliver us from the fear of death , and give us the glorious hopes of a blessed immortality : for by assuming our frail and mortal nature he became capable of suffering and of shedding his precious blood for us , and by that means of purchasing forgiveness of sins and eternal redemption for us . and further yet , that by being subject to the miseries and infirmities of humanity , he might from his own experience , the surest and most sensible sort of knowledge and instruction , learn to have a more compassionate sense of our infirmities , and be more apt to commiserate us in all our sufferings and temptations , and more ready to succour us labouring under them . and finally , that as a reward of his obedience and sufferings in our nature , he might in the same nature be exalted to the right hand of the majesty on high , there to continue for ever to make intercession for us . ii. i shall in the next place consider the objections against the incarnation of the son of god , from the supposed impossibility and incongruity of the thing . i shall mention three , and endeavour in as few words as i can to give a clear and satisfactory answer to them . first , it is objected , that the incarnation of the son of god as i have explained it , neccessarily supposing an union of the divinity with human nature is , if not altogether impossible , yet a very unintelligible thing . now that there is no impossibility in the thing seems to be very evident from the instance whereby i have endeavoured to illustrate it , of the union between the soul and the body of man , which we must acknowledge to be a thing possible , because we are sure that it is ; and yet no man can explain , either to himself or to any one else , the manner how it is , or can be conceived to be ; but for all that we are certain , as we can be of any thing , that it is so . and is it not every whit as possible for god , if he so please , to unite himself to human nature , as it is for the soul to be united to the body ? and that we are not able to conceive the manner how this is or can be done , ought not in reason to be any prejudice against the truth and certainty of the thing : this indeed may make it seem strange to us , but by no means incredible : because we do most firmly believe a great many things to be , the manner of whose being we do not at all comprehend . and therefore i take it for an undoubted principle which no man can gainsay , that to assure us that a thing really is , it is not necessary for us to know the manner how it is , or can be : it is sufficient for us to know , that the thing is not impossible ; and of that we have the very best demonstration that can be , if we be sure that it is . secondly , supposing this thing to be possible , and capable in any measure to be understood , which yet i have shewn not to be necessary to our firm belief of it : it is further objected , that it seems to be a thing very incongruous , and much beneath the dignity of the son of god , to be united to human nature , and to submit to so near an allyance with that which is so very mean and despicable : yea to be infinitely more below him , than for the greatest prince in this world to match with the poorest and most contemptible beggar . but herein surely we measure god too much by our selves , and because we who are evil have seldom so much goodness as to stoop beneath our selves for the benefit and good of others , we are apt to think that god hath not so much goodness neither : and because our ill nature , and pride , and folly , as indeed all pride is folly , will not suffer us to do it , we presently conclude that it does not become god. but what pliny said to the emperour trajan concerning earthly kings and potentates , is much more true of the lord of glory , the great king of heaven and earth ; cui nihil ad augendum fastigium supereft , hoc uno modo crescere potest , si se ipse submittat , securus magnitudinis suae , he that is at the top , and can rise no higher , hath yet this one way left to become greater , by stooping beneath himself ; which he may very safely do , being secure of his own greatness . the lower any being , be he never so high , condescends to do good , the glory of his goodness shines so much the brighter . men are many times too proud and stiff to bend , too perverse and ill natur'd to stoop beneath their own little greatness for the good of others : but god , whose ways are not as our ways , and whose thoughts are as much above our low and narrow thoughts as the heavens are high above the earth , did not disdain nor think it below him to become man for the good of mankind ; and as much as the divinity is capable of being so , to become miserable to make us happy . we may be afraid that if we humble our selves we shall be despis'd , that if we stoop others will get above us and trample upon us : but god , though he condescend never so low , is still secure of his own greatness , and that none can take it from him . so that in truth , and according to right reason , it was no real diminution or disparagement to the son of god to become man for the salvation of mankind : but on the contrary , it was a most glorious humility , and the greatest instance of the truest goodness that ever was . and therefore the apostle to the hebrews , when he says that christ glorifyed not himself to be made an high-priest , but was appointed of god to this office , as was aaron● , does hereby seem to intimate that it was a glory to the son of god to be made an high-priest for the sons of men : for though it was a strange condescention , yet was it likewise a most wonderful argument of his goodness , which is the highest glory of the divine nature . in short , if god for our sakes did submit himself to a condition which we may think did less become him , here is great cause of thankfulness , but none surely of cavil and exception : we have infinite reason to acknowledge and admire his goodness , but none at all to upbraid him with his kindness , and to quarrel with him for having descended so much beneath himself to testifie his love to us and his tender concernment for our happiness : besides , that when we have said all we can about this matter , i hope we will allow god himself to be the best and most competent judge what is fit for god to do ; and that he needs not to take counsel of any of his creatures , what will best become him in this or any other case : behold in this thou art not just ; i will answer thee , that god is greater than man : why dost thou dispute against him ? for he giveth not account of any of his matters . thirdly , if our reason could get over this difficulty , and admit that god might become man ; yet it seems very unsuitable to the son of god and to his great design of instructing and reforming mankind , to appear in so low and suffering a condition . this , to the heathen philosophers , who as the apostle tells us by wisdom knew not god , did not only seem unreasonable but even ridiculous : so st. paul tells us , we , says he , preach christ crucified , to the jews a stumbling block , and to the greeks foolishness : to think that so poor and mean a man was fit to give laws to mankind , and to awe the minds of men by the authority of his doctrine : that one who was put to death himself should be believed by others when he promised to them life and immortality in another world , could not but appear very strange and unreasonable . for answer to this ; besides other excellent reasons and ends which the scripture expresly assigns of our b. saviour's humiliation , in his assuming our nature with the frailties and miseries of it : as that he might be a teacher , and an example to us : that by his bitter passion he might make expiation for sin , and ●et us a pattern of the greatest meekness and patience under the greatest provocations and sufferings : that having suffered so grievously himself , he might know how to commiserate and pity us in all our temptations and sufferings : that by death he might destroy him that had the power of death , that is , the devil ; and might deliver those who through fear of death were all their life-time subject to bondage : i say , besides all this , it was of great use that the great teacher and reformer of mankind should live in so mean and afflicted a condition , to confront the pride and vanity of the world by this consideration that the son of god , and the very best man that ever was , was a beggar , and had not where to lay his head : and likewise to convince men of these two great truths , that god may grievously afflict those whom he dearly loves ; and , that it is possible for men to be innocent and contented in the midst of poverty , and reproach , and sufferings . had our b. saviour appeared in the person and pomp of a great temporal prince , the influence of his authority and example would probably have made more hypocrites and servile converts , but not have persuaded men one jot more to be inwardly holy and good . the great arguments that must do that , must not be fetch'd from the pomp and prosperity of this world , but from the great and eternal recompences of the other . and it is very well worth our observation that nothing puzzled cesar vaninus , who was perhaps the first , and the only martyr for atheism that ever was ; i say , nothing puzzled him more , than that he could not from the history of our saviour's life and actions , written by the evangelists with so native a simplicity , fasten upon him any probable imputation of a secular interest and design in any thing that he said or did . no doubt but vaninus , before he made this acknowledgment , had searched very narrowly into this matter ; and could he have found any colour for such an imputation , he would have thought it sufficient to have blasted both him and his religion . you may be pleased to consider further , that it was the opinion of the wisest jews , that the best men , the children of god who called god their father , were many times exposed to the greatest sufferings and reproaches for the trial of their faith , and meekness , and patience , as we may see at large in the wisdom of solomon , where speaking of the malice and enmity of the wicked to one that was eminently righteous , he brings them in saying after this manner , let us lie in wait for the righteous , because he is not for our turn ; he is clean contrary to our doings : he upbraideth us with our offending the law , and objecteth to our infamy the transgressions of our youth : he professeth to have the knowledge of god , and he calleth himself the child of the lord : he is grievous unto us even to behold ; for his life is not like other mens , his ways are of another fashion : we are esteemed of him as counterfeits , he abstaineth from our ways as from filthiness : he pronounceth the end of the just to be blessed , and maketh his boast that god is his father : let us see if his words be true , and what shall happen in the end of him : for if the just man be the son of god , he will help him , and deliver him from the hands of his enemies : let us examine him with despitefulness and torture , that we may know his meekness and prove his patience : let us condemn him to a shameful death , &c. this is so exact a character of our b. saviour , both in respect of the holiness and innocency of his life , and of the reproaches and sufferings which he met with from the wicked and malicious jews , who persecuted him all his life , and at last conspir'd his death , that whoever reads this passage can hardly forbear to think it a prophetical description of the innocency and sufferings of the b. jesus : for he certainly in the most eminent manner was the son of god , being called by the evangelist , the only begotten of the father . or if this was not a prediction concerning our b. saviour , yet thus much at least may be concluded from it , that in the judgment of the wisest among the jews , it was not unworthy of the goodness and wisdom of the divine providence to permit the best man to be so ill treated by wicked men : and further , that in their judgment the innocency and vertues of an eminently righteous man are then set off to the best advantage , and do shine forth with the greatest lustre , when he is under the hardest circumstances of suffering and persecution from an evil world. add to this likewise , that the best and wisest of the heathen philosophers do frequently inculcate such doctrines as these : that worldly greatness and power are not to be admir'd , but rather to be despis'd by a wise man : that men may be very good , and dear to the gods , and yet liable to the greatest miseries and sufferings in this world. that whoever suffers unjustly , and bears it patiently , gives the greatest testimony to goodness , and does most effectually recommend piety and vertue , as things of greater value than the ease and pleasure of this present life : nay further , that a good man cast into the hardest circumstances of poverty and misery , of reproach and suffering , is the fittest person of all other to be the minister , and apostle and preacher of god to mankind ; which are the very words of arian a heathen philosopher , in his discourses of epictetus . now surely they who say such things have no reason to object to our b. saviour his low and suffering condition , as misbecoming one that was to be the great teacher and reformer of the world. and as to that part of the objection , that he who so freely promised immortality to others could not , or however did not save himself from death : this vanisheth into nothing when we consider , that he rescued himself from the power of the grave : and it is so far from being ridiculous to rely upon his promise of raising us up from the dead , that the objection it self is really so . for can any thing be more reasonable than to rely upon him for our hopes of immortality , who by rising from the grave himself , and by conquering the powers of death and darkness , and triumphing openly over them by his visible ascension into heaven , hath given so plain and sensible a demonstration to all mankind that he is able to make good to the uttermost all the glorious promises which he hath made to us of a blessed resurrection to eternal life and happiness in another world ? to him be glory and dominion for ever and ever . amen . sermon iv. concerning the incarnation of christ . preached in the church of st. lawrence jewry , december 28. 1680. john i. 14. the word was made flesh , &c. the third and last thing which i proposed upon this argument of the incarnation of the son of god was , to give some account of this dispensation , and to shew that the wisdom of god thought fit thus to order things , in great condescension to the weakness and common prejudices of mankind : and that when all things are duly weigh'd and consider'd it will appear much more for our comfort and advantuge , than any other way which the wisdom of men would have been most apt to devise and pitch upon . and it is the more necessary to give some account of this matter , because after all that hath hitherto been said in answer to the objections against it , it may still seem very strange to a considering man that god , who could without all this circumstance and condescension have done the business for which his son came into the world and appear'd in our nature , that is , could have given the same laws to mankind , and have offer'd to us the forgiveness of our sins and eternal life upon our repentance for sins past , and a sincere endeavour of obedience for the future : i say , that notwithstanding this , he should yet make choice of this way for the redemption and recovery of fallen man , by sending his son in our nature , to accomplish this design . and in the handling of this argument i shall , as i said before , all along take the express declarations , or at least the pregnant intimations of scripture for my ground and guide : it being always safest to take the reasons of the divine counsels and actions from god himself : and in the first place , i make no manner of doubt to say , that it would be a great presumption and boldness in any man to affirm that the infinite wisdom of god could not have brought about the salvation of men by any other way , than by this very way in which he hath done it . for why should we take upon us to set limits to infinite wisdom , and pretend to know the utmost extent of it ? but since god hath been pleased to pitch upon this way rather than any other , this surely ought to be reason enough to satisfie us of the peculiar wisdom and fitness of it , whether the particular reasons of it appear to us or not . and yet it cannot be denied to be a very noble argument , and well worthy our consideration , to enquire into the reasons of this dispensation , and to assign them particularly , if we can . for i look upon mysteries and miracles in religion to be much of the same nature , and that a great reverence is due to both where they are certain , and necessary in the nature and reason of the thing : but neither of them are easily to be admitted without necessity , and very good evidence . secondly , i consider in the next place that in the several revelations which god hath made of himself to mankind , he hath with great condescension accommodated himself , both as to manner and degree of them , to the condition , and capacity , and other circumstances of the persons and people to whom they were made . particularly we find that the dispensation of god towards the jewish nation was full of condescension to the temper , and prejudices , and other circumstances of that people . for the religion and laws which god gave them were far from being the best and most perfect in themselves ; in which sense some understand that passage in the prophet ezekiel , where it is said that god gave them statutes which were not good , that is , very imperfect in comparison of what he could and would have given them , had they been capable of them ; and yet such as were very well suited and fitted to their present capacity and circumstances . thirdly , i observe yet further ; that though the christian religion , as to the main and substance of it , be a most perfect institution , being the law of nature reviv'd and perfected ; yet upon a due consideration of things it cannot be denied that the manner and circumstances of this dispensation are full of condescension to the weakness of mankind and very much accommodated to the most common and deeply radicated prejudices of men concerning god and religion ; and peculiarly fitted to remove and root them out of the minds of men , by substituting something in the place of them of as near a compliance with them as was consistent with the honour of almighty god , and the great design of the christian religion . it is not easie to give a certain account of the true original of some notions and prejudices concerning god and religion which have generally obtained in the world , in that variety of religions , and the different ways of worship and superstition which have been in several nations of the earth : but in history and fact this is certain , that some notions , and those very gross and erroneous , did almost universally prevail even among those who did extremely differ in the particular forms and modes of their superstition . and though some of these were much more tolerable than others , yet god seems to have had great consideration of some very weak and gross apprehensions of mankind concerning religion . and , as in some of the laws given by moses god was pleased particularly to consider the hardness of the hearts of that people ; so he seems likewise to have very much suited the dispensation of the gospel and the method of our salvation , by the incarnation and sufferings of his son , to the common prejudices of mankind ; especially of the heathen world , whose minds were less prepared for this dispensation than the jews , if we consider the light and advantages which the jewish nation had above the gentile world : that so by this means and method he might wean them by degrees from their gross conceptions of things , and rectify more easily their wrong apprehensions by gratifying them in some measure , and in a gracious compliance with our weakness by bending and accommodating the way and method of our salvation to our weak capacity and imperfect conceptions of things . fourthly , and that god hath done this in the dispensation of the gospel will i think very plainly appear in the following instances ; in most of which i shall be very brief , and only insist somewhat more largely upon the last of them . 1st . the world was much given to admire mysteries in religion . the jews had theirs ; several of which by god's own appointment were reserv'd and kept secret in a great measure from the people ; others were added by the superstition of after ages , and held in equal or rather greater veneration than the former : and the heathen likewise had theirs ; the devil always affecting to imitate god so far as served his wicked and malicious design of seducing mankind into idolatry and the worship of himself : and therefore the scripture always speaks of the heathen idolatry as the worship of devils , and not of god : so that almost every nation had their peculiar and celebrated mysteries ; most of which were either very odd and phantastical , or very lewd and impure , or very inhuman and cruel , and every way unworthy of the deity . but the great mystery of the christian religion , the incarnation of the son of god ; or , as the apostle calls it , god manifested in the flesh ; was such a mystery , as for the greatness and wonderfulness , for the infinite mercy and condescension of it , did obscure and swallow up all other mysteries . for which reason the apostle , in allusion to the heathen mysteries and in contempt of them , speaking of the great mystery of the christian religion says , without controversy great is the mystery of godliness , god was manifested in the flesh , &c. since the world had such an admiration for mysteries , he instanceth in that which was a mystery indeed ; a mystery beyond all dispute , and beyond all comparison . 2dly . there was likewise a great inclination in mankind to the worship of a visible and sensible deity : and this was a main root and source of the various idolatries in the heathen world. now to take men off from this , god was pleased to appear in our nature ; that they who were so fond of a visible deity might have one to whom they might pay divine worship without danger of idolatry , and without injury to the divine nature : even a true and natural image of god the father , the fountain of the deity ; or , as the apostle to the hebrews describes the son of god , the resplendency or brightness of his fathers glory , and the express character or image of his person . 3dly . another notion which had generally obtained among mankind , was concerning the expiation of the sins of men and appeasing the offended deity by sacrifice , upon which they supposed the punishment due to the sinner was transferred , to exempt him from it : especially by the sacrifices of men , which had almost universally prevailed in the gentile world. and this notion of the expiation of sin , by sacrifices of one kind or other , seems to have obtained very early in the world , and among all other ways of divine worship to have found the most universal reception in all times and places . and indeed a great part of the jewish religion and worship was a plain condescension to the general apprehensions of men concerning this way of appeasing the deity by sacrifice : and the greatest part of the pagan religion and worship was likewise founded upon the same notion and opinion , which because it was so universal seems to have had its original from the first parents of mankind ; either immediately after the creation , or after the flood ; and from thence , i mean as to the substance of this notion to have been derived and propagated to all their posterity . and with this general notion of mankind , whatever the ground and foundation of it might be , god was pleased so far to comply as once for all to have a general atonement made for the sins of all mankind by the sacrifice of his only son , whom his wise providence did permit by wicked hands to be crucified and slain . but i shall not at present insist any further upon this ; which requires a particular discourse by it self , and may by god's assistance in due time have it . 4thly . another very common notion and very rife in the the heathen world , and a great source of their idolatry , was their apotheoses or canonizing of famous and eminent persons , who in their life time had done great things and some way or other been great benefactors to mankind , by advancing them after their death to the dignity of an inferiour kind of gods fit to be worship'd by men here on earth , and to have their prayers and supplications address'd to them as proper and powerful mediators and intercessors for them with the superiour gods : to these they gave the titles of hero's and semidei , that is , half gods ; though the notion of a being that is just half-infinite seems to me very hard to be conceiv'd and defin'd . now to take men off from this kind of idolatry , and to put an end to it , behold one in our nature exalted to the right hand of the majesty on high ; to be worshipped by men and angels : one that was the truly great benefactor of mankind : one that was dead , and is alive again , and lives for evermore , to make intercession for us . 5thly . to give but one instance more , which i have already intimated : the world was mightily bent upon addressing their requests and supplications , not to the deity immediately , because their superstition thought that too great a presumption , but by some mediators between the gods and them , who might with advantage in this humble manner present their requests so as to find acceptance . to this end they made use of the daemons or angels , and of their hero's , or deifyed men whom i mentioned before , by whom they put up their prayers to the supreme gods , hoping by their intercession , and patronage of their cause , to obtain a gracious answer of them . in a gracious compliance with this common apprehension , and thereby more easily and effectually to extirpate this sort of idolatry , which had been so long , and so generally practised in the world , god was pleased to constitute and appoint one in our nature to be a perpetual advocate and intercessor in heaven for us , to offer up our prayers to god his father , and to obtain mercy for us and grace to help in time of need . and for ever to take us off from all other mediators , we are expressly told in scripture that as there is but one god to whom we are to pray , so there is but one mediator between god and men , the man christ jesus , by whom we are to offer up our prayers to god : and that we need not look out for any other , since the apostle to the hebrews tells us , that he is able to save to the uttermost all those that come to god by him , seeing he lives for ever to make intercession for us . and for this reason the church of rome is altogether inexcusable in this point , for introducing more mediators and intercessors , more patrons and advocates in heaven for us : and this not only without any necessity , for who can add any vertue and efficacy to the powerful and prevalent intercession of the son of god ? but likewise in direct contradiction to the express constitution and appointment of god himself , who says there is but one mediator between god and men , and they say there ought to be many more , not only the b. virgin , but all the saints and angels in heaven . besides that by this very thing they revive one notorious piece of the old pagan idolatry , which god so plainly design'd to extinguish by appointing one only mediator between god and men. by this condescension likewise god hath given us the comfortable assurance of a most powerful and a perpetual intercessor at the right hand of god in our behalf . for if we consider christ as man and of the same nature with us , bone of our bone , and flesh of our flesh , so very nearly allied and related to us , we may easily believe that he hath a most tender care and concernment for us : that he sincerely wisheth our happiness , and will by all means seek to procure it , if we our selves by our own willful obstinacy do not hinder it , and resist the kindness and the counsel of god against our selves : for if we be resolv'd to continue impenitent , there is no help for us ; we must die in our sins , and salvation it self cannot save us . but to proceed ; it cannot surely but be matter of greatest consolation to us , that the man christ jesus who is now so highly exalted at the right hand of god , and who hath all power in heaven and earth committed to him , is our patron and advocate in heaven to plead our cause with god : since we cannot but think , that he who was pleased to become brother to us all does bear a true affection and good will to us : and that he who assumed our nature will heartily espouse our cause , and plead it powerfully for us ; and will with all possible advantage recommend our petitions and requests to god. but then if we consider further , that he did not only take our nature , but likewise took our infirmities and bore them many years , in which he had long and continual experience of the saddest sufferings to which human nature is subject in this world , and was tempted in all things like as we are : this gives us still greater assurance that he who suffer'd and was tempted himself cannot but be touched with a lively sense of our infirmities , and must have learn'd by his own sufferings to compassionate ours , and to be ready to succour us when we are tempted , and to afford us grace and help suitable to all our wants and infirmities : for nothing gives us so just a sense of the sufferings of others as the remembrance of our own , and the bitter experience of the like sufferings and temptations in our selves . and this the apostle to the hebrews doth very particularly insist upon as matter of greatest comfort and encouragement to us , that the son of god did not only assume our nature , but was made in all things like unto us , and during his abode here upon earth did suffer and was tempted like as we are : for verily , says the apostle , he took not on him the nature of angels , but of the seed of abraham : wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest in things pertaining to god : for in that he himself suffered being tempted , he is able to succour them that are tempted . and again exhorting the jews who were newly converted to christianity to continue stedfact in their profession , notwithstanding all the sufferings to which upon that account they were exposed ; he comforts them with this consideration , that we have at the right hand of god so powerful an advocate and intercessor for us as the son of god , who is sensible of our case , having suffered the same things himself , and therefore we cannot doubt of his compassion to us and readiness to support us in the like sufferings : seeing then , says he , that we have a great high priest that is passed into the heavens , jesus the son of god , let us hold fast our profession : for we have not an high-priest that cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin : from whence he concludes , that having such an intercessor we may with great confidence and assurance address our supplications to god for his mercy and help in all our wants and weakness , to supply the one , and to assist the other : let us therefore , says he , come boldly to the throne of grace , that we may obtain mercy and find grace to help in time of need , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace for seasonable relief . so that our b. saviour and redeemer , now that he is advanced to heaven and exalted to the right hand of god , is not unmindful of us in this height of his glory and greatness ; but with the tenderest affection and compassion to mankind doth still prosecute the design of our salvation ; and in vertue of his meritorious obedience and sufferings , which he presents to god continually , he offers up our prayers to him , and pleads our cause with him , and represents to him all our wants and necessities , and procures for us a favourable answer of our prayers , and supplies of grace and strength proportionable to our temptations and infirmities . and thus , by vertue of this prevalent intercession of his with god for us , our sins are forgiven , and our wants supplied , and our requests granted , and the gracious assistance and supports of god's h. spirit are seasonably afforded to us , and we are kept by the mighty power of god through faith unto salvation : in a word , all those blessings and benefits are procured for us by his intercession in heaven , which he purchased for us by his blood upon earth . so that in this method of our salvation , besides many other gracious condescensions which god hath made to the weakness and prejudices of mankind , our b. saviour hath perfectly supplied the two great wants concerning which mankind was at so great a loss before , namely the want of an effectual expiatory sacrifice for sin upon earth , and of a prevalent mediator and intercessor with god in heaven . and he hath , in great goodness and condescension to our inveterate prejudices concerning these things , taken effectual care fully to supply both these wants ; having appeared in the end of the world to take away sin by the sacrifice of himself ; and in vertue of that sacrifice appearing now in heaven in the presence of god for us , he is become our perpetual advocate and a most prevalent intercessor with god in our behalf . for instead of the various and endless sacrifices of the jews and heathen , the son of god hath by one sacrifice for sins perfected for ever them that are sanctified : and instead of the mediation of daemons and hero's , to offer up our prayers to god , which were the intercessors made use of among the heathen , we have one mediator between god and men , appointed by god himself , even the son of god , who is entred into heaven it self , there to appear in the presence of god for us : and to assure us that he commiserates our case and hath a true and tender sense of our infirmities and sufferings , the very manner of his intercession for us , as the scripture represents it to us , is a plain demonstration of the thing : for he intercedes for us in heaven by representing to god his father his sufferings upon earth ; and pleading them in our behalf : so that the very argument which he useth to god for us cannot but stir up compassion in him towards us , and whilst he represents his own sufferings in our behalf , we cannot think that he is unmindful and insensible of ours . you see then that in this dispensation of god for our salvation , by sending his son in our nature , things are not only suited in great condescension to our apprehensions , but are likewise in great compassion to us every way fitted for our comfort and encouragement . god hath made him our great patron and advocate who was our sacrifice and propitiation . and surely we have all the reason in the world to believe that he who in the days of his flesh humbled himself and became obedient to the death for our sakes , will be ready to do us all good offices now that he is advanced to the right hand of god ; that he who dyed for us upon earth , now that he lives again will make intercession for us in heaven and perfect that salvation which he purchased for us upon the cross . and therefore we find in scripture that as the purchasing of our salvation is ascribed to the death and sufferings of christ , so the perfecting of it is attributed to his intercession for us at the right hand of his father : wherefore , says the apostle to the hebrews , he is able to save to the uttermost all those that come to god by him , seeing he liveth for ever to make intercession for us : he dyed once to purchase these benefits , but he lives for ever to procure them for us , and to apply them to us : and now that he is in heaven , he is as intent upon our concernments and lays our happiness as much to heart as when he dwelt here among us on earth , and poured out his blood a sacrifice for sin upon the cross : and that when he lived here below he suffer'd and was tempted as we are , this very consideration gives us the greatest assurance possible that he is still touched with the feeling of our infirmities and hath a lively sense of our sufferings ; and consequently , that he doth compassionate our case and will use all his power and interest for our advantage , for our seasonable support and succour in all our trials and sufferings . but besides the wonderful gondescension of this dispensation , there is likewise in the fifth and last place , a great congruity and fitness in the thing it self ; and this method of our salvation which the wisdom of god hath pitched upon is in many other respects very much for our real benefit and comfort . for by this means we have a perfect and familiar example of holiness and obedience in our own nature , by which we plainly see that god requires nothing of us , but what he himself when he submitted to become man did think fit to do : for being made of a woman , he was of necessity made under the law , and by assuming human nature he became naturally subject to the laws and conditions of his being . and here likewise is a provision made for the expiation and forgiveness of our sins , in a way not only very honourable to the justice of god and the authority of his laws , but likewise very effectual to discountenance sin and to deter men from it ; since god did not think fit to forgive the sins of men without great sufferings and that in our nature : for though god was willing to save the sinner , yet rather than encouragement should be given to sin by letting it go unpunish'd , he was contented to give up the dearly beloved of his soul to be a sarcifice and propitiation for the sins of the whole world. by the same means also we have a most powerful antidote against the fear of suffering , and particularly against the fear of death one of the greatest slaveries of human nature : so also the apostle to the hebrews tells us , that for this cause christ himself also took part of flesh and blood , that by death he might destroy him that had the power of death , that is the devil ; and might deliver those who through fear of death were all their life-time subject to bondage . again , we have hereby full assurance of a blessed immortality in another life , because in our nature death and all the powers of darkness were baffled and overcome . the death of christ , which could not have been without his incarnation ; and so likewise his resurrection from the dead and his ascension into heaven , are sensible demonstrations to all mankind of a blessed immortality after death ; which is the most powerful motive in the world to obedience and a holy life . and lastly , we may upon this account promise to our selves a fair and equal trial at the judgment of the great day , because we shall then be judged by a man like our selves . our saviour and judge himself hath told us , that for this reason god hath committed all judgment to the son , because he is the son of man. and this in human judgments is accounted a great privilege , to be judged by those who are of the same rank and condition with our selves , and who are likely to understand best and most carefully to examine and consider all our circumstances , and to render our case as if it were their own . so equitably doth god deal with us , that we shall be acquitted or condemned by such a judge as according to human measures we our selves should have chosen ; by one in our own nature who was made in all things like unto us , that only excepted which would have rendered him incapable of being our judge , because it would have made him a criminal like our selves . and therefore the apostle offers this as a firm ground of assurance to us that god will judge the world in righteousness , because this judgment shall be administred by a man like our selves ; he hath , saith he , appointed a day wherein be will judge the world in righteousness , by that man whom be bath ordained , &c. i shall now only make a practical inference or two from what hath been delivered upon this argument and so conclude this whole discourse . first , the serious consideration of what hath been said concerning the incarnation of our b. saviour should effectually prevail with us to comply with the great end and design of the son of god's becoming man and dwelling amongst us , and of his doing and suffering all those things which are recorded of him in the history of his life and death written by the h. evangelists : i say , the consideration hereof should persuade us all to comply with the great design of all this , which is the reformation of mankind and the recovery of us out of that sinful and miserable estate into which we were fallen : because the salvation which the son of god hath purchased for us , and which he offers to us by the gospel , is not to be accomplished and brought about any other way than by our forsaking our sins and reforming our lives . the grace of god , which hath appeared to all men and brings salvation , will not make us partakers of it in any other way , nor by any other means , than by teaching us to deny ungodliness and worldly lusts , and to live soberly and righteously , and godly in this present world. god sent his son jesus to bless us , by turning us away every one from his iniquities ; and unless this change be effectually wrought in us , we are utterly incapable of all the blessings of the gospel of christ . all that he hath done for us without us will avail us nothing , unless we be inwardly transformed and renewed in the spirit of our minds ; unless we become new creatures , unless we make it the continual and sincere endeavour of our lives to keep the commandments of god. for the scripture is most express and positive in this matter ; that without holiness no man shall see the lord : that every man that hath this hope in him , that is , in christ to be saved by him , must purifie himself even as be is pure . we do not rightly and truly believe that jesus christ came into the world to save sinners , if we be not also thoroughly convinced that it is as necessary for us to leave our sins , as to believe this most faithful and credible saying . the obedience and sufferings of our b. saviour are indeed accounted to us for righteousness , and will most certainly redound to our unspeakable benefit and advantage upon our performance of the condition which the gospel doth require on our part , namely , that every man that names the name of christ depart from iniquity : and the grace of god's h. spirit is ready to enable us to perform this condition , if we earnestly ask it , and do sincerely co-operate with it : provided we do what we can on our part , god will not be wanting to us on his. but if we receive the grace of god in vain , and take no care to perform the condition , and do neglect to implore the grace and assistance of god's h. spirit to that purpose , we have none to blame but our selves ; because it is then wholly our own fault if we fall short of that happiness which christ hath purchased , and promised to us upon such easie and reasonable conditians as the gospel proposeth . but i no where find that god hath promised to force happiness upon the negligent , and a reward upon the wicked and slothful servant : a gift may be given for nothing , but surely a reward does in the very nature of it always suppose some service . none but a righteous man is capable of a righteous mans reward : and st. john hath sufficiently cautioned us not to think our selves righteous unless we be doers of righteousness : little children , says he , let no man deceive you , he that doth righteousness is righteous , even as he is righteous . this is so very plain a text , that if men were not either very easie to be deceived by others , or very willing to deceive themselves , they could not possibly mistake the meaning of it : and therefore i will repeat it once more , little children , let no man deceive you ; he that doth righteousness is righteous even as he is righteous . secondly , the other inference which i would make from the precedent discourse is this , that with all possible thankfulness we should acknowledge and adore the wonderful goodness and condescension of almighty god in sending his only begotten son into the world in our nature , to be made flesh , and to dwell amongst us in order to our recovery and salvation : a method and dispensation not only full of mercy and goodness , but of great condescension to our meanness , and of mighty vertue and efficacy for our redemption and deliverance from the guilt and dominion of sin ; and upon all accounts every way so much for our benefit and advantage . so that well may we say with st. paul , this is a faithful saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a credible word , and worthy of all acceptation , that is , fit to be embraced and entertained with all possible joy and thankfulness , that jesus christ came into the world to save sinners . what an everlasting fountain of the most invaluable blessings and benefits to mankind is the incarnation of the son of god ? his vouchsafing to assume our nature , and to reside and converse so long with us ? and what are we , that the eternal and only begotten son of god should condescend to do all this for us ? that the high and glorious majesty of heaven should stoop down to the earth , and be contented to be clothed with misery and mortality ? that he should submit to so poor and low a condition , to such dreadful and disgraceful sufferings for our sakes ? for what are we ? vile and despicable creatures , guilty and unworthy , offenders and apostates , enemies and rebels . blessed god! how great is thy goodness ? how infinite are thy tender mercies and compassions to mankind ? that thou should'st regard us whilst we neglected thee , and remember us in our low condition when we had forgotten thee days without number , and shouldst take such pity on us when we shewed none to our selves ; and whilst we were thy declared and implacable enemies should'st express more kindness and good will to us , than the best of men ever did to their best friends . when we reflect seriously upon those great things which god hath done in our behalf , and consider that mighty salvation which god hath wrought for us ; what thanks can we possibly render , what acknowledgments shall we ever be able to make , i do not say equal but in any wise meet and becoming , to this great benefactor of mankind ? who , when we had so highly offended and provok'd him , and so foolishly and so fatally undone our selves ; when we were become so guilty and so miserable , and so much fitter to have eternally been the objects of his wrath and indignation than of his pity and compassion , was pleas'd to send his own , his only son into the world to seek and save us ; and by him to repair all our ruines , to forgive all our iniquities , to heal all our spiritual diseases , and to crown us with loving kindness and tender mercies . and what sacrifices of praise and thanksgiving should we also offer up to this gracious and most merciful redeemer of ours , the everlasting son of the father , who debased himself so infinitely for our sakes , and when he took upon him to deliver man did not abhor the virgins womb : who was contented to be born so obscurely and to live all his life in a poor and persecuted condition ; and was pleased both to undergo and to overcome the sharpness of death , that he might open the kingdom of heaven to all believers ? every time we have occasion to meditate upon this , especially when we are communicating at his h. table and receiving the blessed symbols and pledges of his precions death and passion : how should our hearts burn within us and leap for joy ? how should the remembrance of it revive and raise our spirits , and put us into an extasie of love and gratitude to this great friend and lover of souls : and with the b. mother of our lord , how should our souls , upon that blessed occasion , magnify the lord , and our spirits rejoyce in god our saviour ? the holy men of old were transported with joy at the obscure and confused apprehension and remote foresight of so great a blessing , at so great a distance : it is said of abraham the father of the faithful , that he saw his day afar off and was glad : how should we then be affected with joy and thankfulness , to whom the son of god and b. saviour of men is actually come ? he is come many ages ago , and hath enlightened a great part of the world with his glory . yea , he is come to us , who were in a manner separated from the rest of the world : to us is this great light come , who had so long sate in darkness and the shadow of death : and this mighty salvation which he hath wrought for us is near to every one of us that is willing to lay hold of it , and to accept it upon those gracious terms and conditions upon which it is offer'd to us in his h. gospel . and by his coming he hath delivered mankind from that gross ignorance and thick darkness which covered the nations : and we know that the son of god is come , and hath given us an understanding to know him that is true : and we are in him that is true , even in his son jesus christ : this is the true god , and eternal life . and then it immediately follows , little children , keep your selves from idols . what can be the meaning of this caution ? and what is the connection of it with the foregoing discourse ? it is plainly this : that the son of god by his coming had rescued mankind from the sottish worship of idols ; and therefore he cautions christians to take great heed of relapsing into idolatry by worshipping a creature , or the image and likeness of any creature instead of god. and because he foresaw that it might be objected to christians , as in fact it was afterwards by the heathen , that the worship of christ , who was a man , was as much idolatry as that which the christians charged the heathen withal : therefore st. john effectually to prevent the force of this plausible objection , though he perpetually , throughout his gospel declares christ to be really a man , yet he expresly also affirms him to be god , and the true god ; and consequently , christians might safely pay divine worship to him without fear or danger of idolatry : we are in him that is true , even in his son jesus christ : this is the true god , and eternal life : little children , keep your selves from idols . but this i am sensible is a digression , yet such a one as may not be alltogether useless . to proceed then in the recital of those great blessings which the coming of the son of god hath brought to mankind . he hath rescued us from the bondage of sin , and from the slavery of satan : he hath openly proclaimed pardon and reconciliation to the world : he hath clearly revealed eternal life to us , which was but obscurely made known before , both to jews and gentiles ; but is now made manifest by the appearance of our lord and saviour jesus christ , who hath abolished death , and brought life and immortality to light by the gospel : he hath purchased this great blessing for us ; and is ready to confer it upon us , if we will be contented to leave our sins and to be saved by him : a condition without which as salvation is not to be had , so if it were , it would not be desirable , it could not make us happy ; because our sins would still separate between god and us , and the guilt and horrour of our own minds would make us eternally miserable . and now surely we cannot but thus judge , that all the praises and acknowledgments , all the service and obedience which we can possibly render to him , are infinitely beneath those infinite obligations which the son of god hath laid upon the sons of men by his coming into the world to save sinners . what then remains , but that at all times , and more especially at this season we gratefully acknowledge and joyfully commemorate this great and amazing goodness of god to us , in the incarnation of his son for the redemption and salvation of the sinful and miserable race of mankind ? a method and dispensation of the divine grace and wisdom , not only full of mercy and condescension , but of great power and vertue to purifie our hearts and to reform our lives ; to beget in us a fervent love of god our saviour , and a perfect hatred and detestation of our sins , and a stedfast purpose and resolution to lead a new life , following the commandments of god and walking in his ways all the days of our life . in a word , a method that is every way calculated for our unspeakable benefit and comfort . since then the son of god hath so graciously condescended to be made in all things like unto us , sin only excepted ; let us aspire to be as like to him as is possible in the exemplary holiness and vertues of his life . we cannot be like him in his miracles , but we may in his mercy and compassion : we cannot imitate his divine power , but we may resemble him in his innocency and humility , in his meekness and patience . and as he assumed human nature , so let us re-assume humanity which we have in great measure depraved and put off ; and let us put on bowels of mercy towards those that are in misery , and be ready to relieve the poor for his sake , who being rich , for our sakes became poor , that we through his poverty might be made rich . to conclude , let us imitate him in that which was his great work and business here upon earth , and which of all other did best become the son of god ; i mean in his going about doing good : that by giving glory to god in the highest , and by endeavouring as much as in us lies to procure and promote peace on earth , and good will amongst men , we may at last be made meet to be made partakers of the inheritance of the saints in light : through the mercies and merits of our b. saviour and redeemer . amen . almighty god , who hast given us thy only begotten son to take our nature upon him , and as at this time to be born of a pure virgin : grant that we being regenerate and made thy children by adoption and grace , may daily be renewed by thy holy spirit ; through the same our lord jesus christ , who liveth and reigneth with thee and the same spirit , ever one god , world without end . amen . sermon v. concerning the sacrifice and satisfaction of christ , &c. heb. ix . 26. but now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . among many other great ends and reasons for which god was pleased to send his son into the world to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our nature he might be capable to make a perfect expiation of sin : but now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the ages , that is in the last age of the world , which is the gospel age , hath he appeared to take away sin by the sacrifice of himself . the general design of god in sending his son into the world was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . so the author of our salvation himself tells us , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . now in order to the procuring of this salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of sin : by the guilt of sin we were become obnoxious to the wrath of god and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of heaven and the reward of eternal life . to remove these two great hindrances two things were necessary : the forgiveness of sins past in order to our deliverance from the wrath of god and the eternal torments of the next life ; and the reformation of our hearts and lives to make us capable of eternal life and happiness in another world. and both these , if god had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of god , without this wonderful method and dispensation of sending his son in our nature to take away sin by the sacrifice of himself : but it seems the wisdom of god thought fit to pitch upon this way and method of our salvation , and no doubt for very good reasons ; amongst which these three seem to be very obvious and very considerable . first , to vindicate the honour of his laws , which if sin had gone altogether unpunish'd would have been in great danger of falling into contempt . for if god had proclaimed a general pardon of sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his laws , or have believed in good earnest that the violation of them had been either so extremely offensive to him , or so very dangerous to the sinner ? therefore to maintain the honour of his laws , rather than sin should pass unpunisn'd god would lay the punishment of it upon his only begotten son , the dearest person to him in the world : which is a greater testimony of his high displeasure against sin , and of his tender regard and concernment for the honour of his laws , than if the sinner had suffered the punishment due to it in his own person . secondly , another reason of this dispensation , and that likewise very considerable , was , that god might forgive sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : which could not have been by an absolute pardon , without any punishment inflicted , or satisfaction made to the honour of his justice . for had sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? but when god makes his own son a sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that god hates sin as much , if it be possible , as he loved his own son. for this plainly shews what sin deserves , and what the sinner may justly expect , if after this severity of god against it he will venture to commit it . and if this sacrifice for sin , and the pardon purchased by it , be not effectual to reclaim us from sin , and to beget in us an eternal dread and detestation of it : if we sin wilfully after so clear a revelation of the wrath of god from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . for what could god do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only son an offering for sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? in what clearer glass can we at once behold the great evil and demerit of sin , and the infinite goodness and mercy of god to sinners , than in the sorrows and sufferings of the son of god for our sins and for our sakes ? thirdly , another reason of this dispensation seems to have been a gracious condescension and compliance of almighty god with a certain apprehension and persuasion , which had very early and universally obtained among mankind , concerning the expiation of sin and appeasing the offended deity by sacrifices : by the sacrifices of living creatures , of birds and beasts ; and afterwards by human sacrifices and the blood of their sons and daughters : by offering to god , as the expression is in the prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . and this notion of the expiation of sin by sacrifice , whether it had its first rise from divine revelation , and was afterwards propagated from age to age by tradition : i say , from whence soever this notion came , it hath of all other notions concerning religion , excepting those of the being of god , and his providence , and of the recompences of another life , found the most universal reception , and the thing hath been the most generally practised in all ages and nations , not only in the old , but in the new discovered parts of the world. and indeed a very great part of the jewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind , concerning this way of appeasing the offended deity by sacrifices : as it was also a figure of that great and effic●cious sacrifice which should in due time be offer'd to god to make atonement once for all for the sins of all mankind . and the apostle to the hebrews doth very particularly insist upon this condescension of god to them , in the dispensation of the gospel : and whereas they apprehended so great a necessity of an high-priest and of sacrifices to make expiation for the sins of the people , that it was an established principle among them , that without shedding of blood there was no remission of sins ; god was pleased to comply so far with these notions and apprehensions of theirs , as to make his own son both a priest and a sacrifice , to do that once for all which their own high-priest pretended to do year by year . and 〈…〉 hence the same apostle takes 〈…〉 to recommend to them 〈…〉 covenant and dispensation 〈…〉 gospel , as having a greater 〈…〉 perfect high-priest and a 〈◊〉 excellent sacrifice , than were the high-priests and the sacrifices under the law ; the son of god having by one sacrifice of himself obtained eternal redemption for us , and perfected for ever them that are sanctified . and this apprehension prevailed no less in the heathen world , and proceeded to the sacrifices of men , even of their first-born . and with this apprehension , not to countenance but to abolish it , god was pleased to comply so far as to make a general atonement for the sins of mankind by the death of his son , appearing in our nature to become a voluntary sacrifice for us : god permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a malefactor , but in truth as a martyr ; and accepting of his death as a meritorious sacrifice and propitiation for the sins of the whole world : that by this wise counsel and permission of his providence he might for ever put an end to that barbarous and inhuman way of serving god which had been so long in use and practice among them : the son of god by the voluntary sacrifice of himself having effected all that at once , and for ever , which mankind from the beginning of the world had in vain been endeavouring to accomplish by innumerable and continual sacrifices ; namely , the pardon of their sins , and perfect peace and reconciliation with god. for these ends and reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the wisdom of god hath pitched upon this way and method of delivering mankind from the guilt and dominion of sin by the sacrifice of his son. and to this end it was requisite that he should appear in our nature and dwell amongst us for some considerable time , that by a long course of the greatest innocency and of the greatest sufferings in our nature he might be capable of making a perfect expiation of sin. so that two things were requisite to qualify him for this purpose ; perfect innocency and obedience , and great sufferings in our nature , even to the suffering of death . both these the scripture declares to be neccessary qualifications of a person capable to make expiation of sin ; and both these were found in the person of our b. saviour . first , unspotted innocency and perfect obedience . this the scripture testifies concerning him , and the whole course of his life and actions . he was in all points tempted like as we are , yet without sin , saith the apostle to the hebrews . he always did the things which pleased god , as he testifies concerning himself , and we are sure that his witness is true . he did no sin , neither was guile found in his mouth , as st. peter tells us of him. and this was necessary to qualify him for the perfect expiation of sin , whether we consider him as a priest , or as a sacrifice . as a priest , he could not have been fit to make expiation for the sins of others , had he not been without sin himself . and this the apostle tells us is one great advantage of our high-priest under the gospel , above the high-priest under the law , who being a sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a legal expiation for the sins of others : but a perfect and effectual expiation of sin , so as to purge the conscience from the guilt of it , cannot be made but by an high-priest who is holy and innocent himself ; for such an high-priest , saith the apostle , became us , that is , now under the dispensation of the gospel , when a perfect expiation of sins is to be made , such an high-priest is necessary , as is holy , harmless , undefiled , separate from sinners , who needs not as those high-priests , that is as the high-priests under the law , to offer up sacrifice first for his own sins , and then for the people : the plain force of which argument is this , that he who will be qualified to make atonement for the sins of others must be without sin himself . and then if we consider christ as a sacrifice for sin ; perfect holiness is necessary to make a sacrifice acceptable and available for the expiation of sin. the necessity of this was typified by the quality of the expiatory sacrifices under the law : the beasts that were to be offered were to be without spot and blemish : to which the apostle alludes , speaking of the quality and efficacy of the sacrifice of christ : how much more , says he , shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? and to the same purpose st. peter , forasmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish and without spot , &c. hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a sacrifice for us could have expiated the guilt of our sins and purchased eternal redemption for us . secondly , great sufferings likewise in our nature , even to the suffering of death , were requisite to the perfect expiation of sin : i say , even to the suffering of death . for the sacrifices which were to make expiation , were to be slain . and it was a constant maxim and principle among the jews , and the apostle more than once in this epistle seems to allow and confirm it , that without shedding of blood there was no remission of sins . not that god could not have pardoned sin without satisfaction made to his justice , either by the suffering of the sinner himself , or of a sacrifice in his stead : but , according to the method and dispensation which the wisdom of god had pitched upon , he was resolved not to dispense forgiveness in any other way . for which reason he seems either to have possess'd mankind with this principle , or to have permitted them to be so persuaded , that sin was not to be expiated but by blood , that is , either by the death of the sinner , or of the sacrifice . now the life of our b. saviour , as well as his death , was made up of sufferings of one kind or other : continual sufferings from his cradle to his cross , from the time he drew his first breath to his giving up of the ghost : and not only continual sufferings , but the greatest that ever were , considering the dignity of the person that suffered , and the nature of the sufferings : considering likewise that these sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest blessings and benefits purchased and procured for them by those very sufferings which with so much malice and cruelty they inflicted on him . had our b. saviour been a mere man , the perfect innocency and unspotted purity of his whole life ; his zeal to do the will of god , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : his constant obedience to god in the most difficult instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter reproaches and persecutions he met withal for it , from a wicked and ill natured world : his perfect submission to the will of god , his invincible patience under the greatest and bitterest sufferings , and his infinite charity to his enemies and persecutors : these must needs be highly acceptable to god , and if man could merit of god , likely enough to be available for the sins of others . but our saviour and our sacrifice being the son of god in our nature ; and he voluntarily assuming it , and submitting to the condition of humanity in its lowest and most miserable state , sin only excepted ; and his being contented to live a life of doing good and suffering evil , and at last to be put to death and slain a sacrifice for us : the dignity of the person who did and suffered all this for us , and his dearness to god , must needs add a mighty value to so perfect an obedience and such patient sufferings ; so as to render them a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world. and all this being willingly performed in our nature , and accepted by god as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : nothing being so proper , and so available to make an hon●urable amends and satisfaction to the justice of god for the sins of all mankind , as the voluntary obedience and sufferings of human nature in a person of so great dignity and dearness to god as his eternal and entirely beloved son. now that expiation of sin was made by the sufferings of christ in our stead , i shall endeavour to make good these three ways . first , from plain testimonies of h. scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . secondly , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and ●fficacy to take away sin infinitely preferred to it . thirdly , by vindicating this method and dispensation of the divine wisdom from the objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of god. i. i shall produce some plain testimonies of h. scripture which declare this matter as clearly and fully as it is possible for words to do it ; namely , that the son of god , in order to the effectual expiation of sin , suffered in our stead , and bore the wrath of god for us , and made a perfect atonement for sin , and obtained eternal redemption for us . this the scripture declares to us in great variety of expressions ; as , that christ died for us , and for our sins ; that he was a sacrifice for us , and a propitiation for the sins of the whole world , that is , of all mankind ; that be bare our sins in his own body on the tree , and appeared to take away sin by the sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . and this is so evidently the scope and meaning of these expressions , that it cannot be denied without offering the greatest violence imaginable to the h. scriptures . for can any man think that god would have used so many expressions in scripture , the plain and most obvious sense of all which is that the son of god suffered for our sins and in our stead , if this had not been his design and meaning ? would not this be in effect to say , that god hath written a great book to puzzle and confound , but not to instruct and teach mankind ? i will at present single out some few of those many texts of scripture which might be produced to this purpose : he hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a sacrifice for our sins . again ; and walk in love , as christ also hath loved us and given himself for us , an offering and a sacrifice to god. st. peter to the same purpose tells us , that christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , being put to death in the flesh : here christ is said to have suffered for sin ; and to declare that the apostle did not only mean that christ suffered upon the occasion of our sins , but that he suffered in the place and stead of the sinner , he adds , the just for the unjust , that is , the son of god , who was innocent and had no sin , suffered for us who were sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the tree . it is true indeed , that christ suffered for our benefit and advantage ; which the socinians would have to be all that is meant in the texts which i have cited : but then it ought to be considered , that christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . for whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : but the manner of the expression , if compared with other parallel texts of scripture , and especially with what is so often said of our saviour's being a sacrifice , which i shall have occasion further to urge by and by : i say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our saviour's suffering instead of the sinner . but not to argue from words and phrases , i will produce two texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . this is my commandment , says our saviour , that you love one another , as i have loved you . how is that ? he declares in the next words , greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . and to the same purpose st. paul , for when ye were yet sinners in due time christ died for the ungodly : now the question is , whether by this expression of christ's dying for the ungodly be meant only his dying for the benefit and advantage of sinners , but not his dying in their stead ? this , let the words which immediately follow determine : for scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . and now i appeal to any man of good sense , whether it be not plain that the apostle here speaks of christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? he that can deny this , is perverse to the highest degree , and i fear almost beyond the possibility of being convinced . and the argument from these two texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main scope of our saviour's discourse in the one , and of st. paul's in the other . for the design of both is to recommend the superlative love of christ to us above the greatest love that ever any man express'd to another . the highest pitch that human affection did ever rise to , was for a man to lay down his life for his friend ; but the son of god laid down his life for his enemies . scarcely , says st. paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged mankind by great benefits , some one may be found that would lay down his life to save the life of such a person : but the love of christ hath gone far beyond this : he dyed for sinners , for those who were neither good men nor righteous : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . now where doth the force of this argument lye , if not in this ? that christ hath done that for us , who were enemies and sinners , which some very few persons in the world have done for their friend , or for some very eminently good man : and what is that ? why they have laid down their lives in their stead : and so christ hath done for us . this seems to be so very plain , that i do not see how the force of this argument is possible to be avoided . it is evident then from scripture , that christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . for if christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal death and misery . and though this be no where in scripture spoken of by the name or term of satisfaction , yet it is said to be the price of our redemption ; which surely is the same thing in effect with satisfaction . for as we are sinners we are liable , and , as i may say , indebted to the justice of god : and the son of god , by his death and sufferings in our nature , hath discharged this obligation and paid this debt for us : which discharge since it was obtained for us by the shedding of christ's blood , and the scripture tells us that without shedding of blood there is no remission of sins : and since god is graciously pleased to accept of it for the debt which we owed to his justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction i confess i am not able to understand . men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in divinity is this ? not that god was angry with his son , when he thus laid on him the iniquities of us all : no he was always well pleased with him ; and never better , than when he became obedient to the death , even the death of the cross , and bore our sins in his own body on the tree . nor yet that our saviour suffered the very same that the sinner should have suffered , namely , the proper pains and torment of the damned : but that his obedience and sufferings were of that value and esteem with god , and his voluntary sacrifice of himself so well-pleasing to him , that he thereupon entred into a covenant of grace and mercy with mankind , wherein he hath engaged himself to forgive the sins of those who believe and repent , and to make them partakers of eternal life . and hence the blood of christ which was shed for us upon the cross is called the blood of the covenant , as being the sanction of that new covenant , into which god is entred with mankind : and not only the sanction and confirmation of that covenant , but the very foundation of it : for which reason the cup in the lord's supper is called the new testament , or , as the word should rather be rendred , the new covenant in his blood , which was shed for many for the remission of sins . i proceed now to the ii d : thing propounded , which was to shew that the expiation of our sins was made by the sufferings of christ , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferr'd to it . now the nature and design of expiatory sacrifices was plainly this : to substitute one living creature to suffer and die instead of another , so that what the sinner deserved to have suffered was supposed to be done to the sacrifice , that is , it was slain to make an atonement for the sinner . and though there was no reason to hope for any such effect from the blood of bulls , or goats , or of any other living creatures that were wont to be offered up in sacrifice ; yet that both jews and heathen did expect and hope for it , is so very evident , that it cannot without extreme ignorance or obstinacy be deny'd . but this expectation , how unreasonable soever , plainly shews it to have been the common apprehension of mankind , in all ages , that , god would not be appeased , nor should sin be pardoned without suffering : but yet so that men generally conceived good hopes that upon the repentance of sinners god would accept of a vicarious punishment , that is , of the suffering of some other in their stead . and very probably , as i said before , in compliance with this apprehension of mankind , and in condescension to it , as well as for other weighty reasons best known to the divine wisdom , god was pleased to find out such a sacrifice as should really and effectually procure for them that great blessing of the forgiveness of sins which they had so long hoped for from the multitude of their own sacrifices . and the apostle to the hebrews doth in a large discourse shew the great vertue and efficacy of the sacrifice of christ , to the purpose of remission of sins , above that of the sacrifices under the law : and that the death of christ is really and effectually to our advantage all that which the sacrifices under the law were supposed to be to the sinner : but now once , saith the apostle here in the text , in the end of the world , hath he appeared to take away sin by the sacrifice of himself . this is the great vertue and efficacy of the sacrifice of christ , that what ever was expected from any other sacrifices , either by jews or heathens , was really effected by this . this was plainly signified by the jewish passover , wherein the lamb was slain , and the sinner did escape and was pass'dby . in allusion whereto st. paul makes no scruple to call christ our passover or paschal lamb , who was slain that we might escape : christ our passover , says he , is slain or offer'd for us ; that is , he by the gracious appointment of god was substituted to suffer all that in our stead which the paschal lamb was supposed to suffer for the sinner . and this was likewise signified by the sinners laying his hand upon the sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the sacrifice that was to be slain and offered up . for so god tells moses , that the sinner , who came to offer an expiatory sacrifice , should do : he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an atonement for him . and the apostle tells us , that it was an established principle in the jewish religion , that without shedding of blood there was no remission of sins : which plainly shews that they expected this benefit of the remission of sins , from the blood of their sacrifices . and then he tells us , that we are really made partakers of this benefit by the blood of christ , and by the vertue of his sacrifice : and again , christ , says he , was once offered to bear the sins of many ; plainly alluding to the sacrifices under the law , which did , as it were , bear the faults of the sinner . and that this expression of christ's being offered to bear our sins , cannot be meant of his taking away our sins by his holy doctrine which was confirmed by his death , but of his bearing our sins by way of imputation , and by his suffering for them in our stead , as the sacrifice was supposed to do for the sinner ; this , i say , is evident beyond all denial from the opposition which follows , after the text , between his first appearance and his second ; christ , says our apostle , was once offered to bear our sins ; but unto them that look for him he shall appear a second time without sin unto salvation . why ? did he not appear the first time without sin ? yes certainly , as to any inherent guilt ; for the scripture tells us he had no sin. what then is the meaning of the opposition , that at his first coming he bore our sins , but at his second coming he shall appear without sin unto salvation ? these words can have no other imaginable sense but this , that at his first coming he sustain'd the person of a sinner and suffered instead of us ; but his second coming shall be upon another account , and he shall appear without sin unto salvation , that is , not as a sacrifice , but as a judge to confer the reward of eternal life upon those who are partakers of the benefit of that sacrifice which he offered to god for us in the days of his flesh . i proceed to the iii d. thing i proposed , and which yet remains to be spoken to ; namely , to vindicate this method and dispensation of the divine wisdom from the objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of god. i shall mention four objections which are commonly urged in this matter , and i think they are all that are considerable . first , that this method , of the expiation of sin by the sufferings of christ , seems to argue some defect and want of goodnes in god , as if he needed some external motive and were not of himself disposed to forgive sinners . to which i think the answer is not difficult , namely , that god did not want goodness to have forgiven sin freely and without any satisfaction , but his wisdom did not think it meet to give encouragement to sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : and therefore his greater goodness and compassion to mankind devised this way to save the sinner , without giving the least countenance and encouragement to sin. for god to think of saving us any way , was excessive goodness and mercy ; but to think of doing it in this way , by substituting his dearly beloved son to suffer in our stead , is a condescension so very amazing , that if god had not been pleased of his own goodness to stoop to it , it had almost been blasphemy in man to have thought of it , or desired it . secondly , how can our sins be said to have been forgiven freely , if the pardon of them was purchased at so dear a rate and so mighty a price was paid for it ? in answer to this i desire these two things may be considered . 1st . that it is a wonderful grace and favour of god to admit of this translation of the punishment which was due to us , and to accept of the sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own persons : so that , even in this respect , we are , as st. paul says , justified freely by his grace , through the redemption that is in jesus christ : and freely too in respect of any necessity that lay upon god to forgive us in this or any other way . it was a free act of his goodness to save us , even by the satisfaction and sufferings of his own son. 2dly . it was in effect freely too , notwithstanding the mighty price which was paid for our redemption . because this price was not of our own procuring , but of god's providing ; he found out this ransome for us . and will any man say , that a prince who prevails with his son to intercede for the pardon of a rebel , yea and to suffer some punishment or to pay a fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? thirdly , it is yet further objected , that this seems to be more unreasonable than the sacrificing of beasts among the jews , nay than the sacrificing of men among the heathen , and even of their own sons and daughters : because this is the offering up of the son of god , the most innocent and the most excellent person that ever was . to which i answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . as to the manner of it , god did not command his son to be sacrificed , but his providence permitted the wickedness and violence of men to put him to death : and then his goodness and wisdom did over-rule this worst of actions to the best of ends. and if we consider the matter aright , how is this any more a reflection upon the holy providence of god , than any enormities and cruelties which by his permission are daily committed in the world ? and then if we consider the end and design of this permission of christ's death , and the application of it to the purpose of a general expiation ; we cannot but acknowledge , and even adore the gracious and merciful design of it . for by this means god did at once put an end to that unreasonable and bloody way of worship , which had been so long practiced in the world : and after this one sacrifice , which was so infinitely dear to god , the benefit of expiation was not to be expected in any other way ; all other sacrifices being worthless and vain in comparison of this : and it hath ever since obtained this effect , of making all other sacrifices to cease , in all parts of the world where christianity hath prevailed . fourthly , the last objection is , the injustice and cruelty of an innocent person 's suffering instead of the offender . to this i answer , that they who make so great a noise with this objection do seem to me to give a full and clear answer to it themselves , by acknowledging , as they constantly and expresly do , that our saviour suffered all this for our benefit and advantage , though not in our place and stead . for this , to my apprehension , is plainly to give up the cause , unless they can shew a good reason why there is not as much injustice and cruelty in an innocent person 's suffering for the benefit and advantage of a malefactor , as in his suffering in his stead : so little do men , in the heat of dispute and opposition , who are resolved to hold fast an opinion in despite of reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . the truth of the matter is this ; there is nothing of injustice or cruelty in either case ; neither in an innocent person 's suffering for the benefit of an offender , nor in his stead ; supposing the suffering to be voluntary : but they have equally the same appearance of injustice and cruelty : nor can i possibly discern any reason why injustice and cruelty should be objected in the one case more than in the other , there being every whit as little reason why an innocent person should suffer for the benefit of a criminal , as why he should suffer in his stead . so that i hope this objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just answer . and i believe , if the matter were searched to the bottom , all this perverse contention , about our saviour's suffering for our benefit but not in our stead , will signify just nothing . for if christ dyed for our henefit so as some way or other , by vertue of his death and sufferings , to save us from the wrath of god and to procure our escape from eternal death , this , for ought i know , is all that any body means by his dying in our stead . for he that dies with an intention to do that benefit to another as to save him from death , doth certainly to all intents and purposes dye in his place and stead . and if they will grant this to be their meaning , the controversie is at an end ; and both sides are agreed in the thing , and do only differ in the phrase and manner of expression : which is to seek a quarrel and an occasion of difference where there is no real ground for it ; a thing which ought to be very far from reasonable and peaceable minds . for the socinians say , that our saviour's voluntary obedience and sufferings did procure his exaltation at the right hand of god , and power and authority to forgive sins , and to give eternal life to as many as he pleased : so that they grant that his obedience and sufferings , in the meritorious consequence of them , do redound to our benefit and advantage as much as we pretend and say they do ; only they are loth in express terms to acknowledge that christ dyed in our stead : and this , for no other reason , that i can imagine , but because they have denied it so often and so long . but i appeal to the ingenuity of our adversaries , whether this do not in the last issue come all to one ; and be not , on their part , a mere controversie about words ? for suppose a malefactour condemned to some grievous punishment , and the king's son to save him from it is contented to submit to great disgrace and sufferings : in reward of which sufferings the king takes his son into his throne and sets him at his own right hand , and gives him power to pardon this malefactour , and upon a fitting submission and repentance to advance him to honour : will not any man in this case allow that the king's son suffer'd instead of this malefactour , and smile at any man that shall be so nice as to grant that indeed he suffered for him , but yet to deny that he was punish'd for him , to allow that he bore the inconvenience of his faults , but yet obstinately to stand it out that the faults of this malefactour were not laid upon him , or in any wise so imputed to him that he can be said to have suffered in his stead ? this is just the case , and the difference in reality , and in the last result of things is nothing but words . thus far have i tryed your patience in a contentious argument ; in which i take no pleasure , but yet shall be glad if i may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a controversy , which hath troubled the world so long , and raised such a dust that very few have been able to see clearly through it . however i cannot dismiss this argument without making some useful but very short reflection upon this great doctrine of our religion , namely , that the son of god being made a sacrifice for us , and exposed to such bitter sufferings and so cruel a death for the expiation of our sins , should create in us the greatest dread and detestation of sin , and for ever deter us from all wilful transgression and disobedience . for if the guilt of our sins was done away upon such hard terms and cost the dearly beloved son of god so much sweat and blood , then surely we ought to take great heed how by our renewed provocations we renew his passion , and do what in us lies to crucify to our selves the son of god afresh , and to put him to an open shame . if god did so terribly afflict the dearly beloved of his soul for our sakes ; if the son of god was so grievously wounded for our transgressions and so sorely bruised for our iniquities : if so fearful a storm of vengeance fell upon the most innocent person that ever was for our sins , then we have reason to take that kind and merciful admonition of the son of god to sinners , to sin no more , lest a worse thing , if it be possible , come upon our selves . in this dispensation of god's grace and mercy to mankind , by the death of his son , god seems to have gone to the very extremity of things , and almost further than goodness and justice will well admit ; to afflict innocency it self to save the guilty : and if herein god hath expressed his hatred of sin in such a wonderful way of love and kindness to the sons of men as looks almost like hatred of innocency and his own son : this ought in all ingenuity and gratitude to our gracious redeemer , who was made a curse for us , and loved us to that degree as to wash us from our sins in his own blood : i say , this ought to beget in us a greater displeasure against sin , and a more perfect detestation of it , than if we had suffered the punishment due to it , in our own persons : for in this case , we could only have been displeased at our selves and our sins as the just cause of our sufferings : but in the other , we ought to hate sin as the unhappy occasion of the saddest misfortune and sorest calamities to the best man that ever was , and to our best friend , for our sins and for our sakes . since then the son of god hath so graciously condescended to be made in all things like unto us , sin only excepted ; let us aspire as much as is possible , to become like to him : above all , let us hate and avoid sin as the only thing in which the son of god would have no part with us , though he was contented to suffer such bitter things to save us from the defilement and dominion of it , from the punishment and all the dismal consequences of it . he had no sin , but god was pleased to lay upon him the iniquities of us all , and to make his soul an offering for sin , and to permit all that to be done to him which was due to us : he was contented to be sacrificed once for all mankind , that men might for ever cease from that inhuman and ineffectual way of sacrificing one another , whereby instead of expiating their guilt they did inflame it , and by thinking to make atonement for their sins they did in truth add to the number and heinousness of them . and let us likewise learn from this admirable pattern , to pity those that are in misery , as christ also hath pitied us ; and to save them that are ready to perish , for his sake who came to seek and to save us that were lost . let us , upon all occasions , be ready to open our bowels of compassion towards the poor ; in a thankful imitation of his grace and goodness who for our sakes chose to be a beggar , that we for his sake might not despise the poor , but might have a tender regard and compassion to those whose condition in this world does so nearly resemble that in which the son of god thought it fittest for him to appear when he was pleased to become man. in a word , let us in the whole course , and in all the actions of our lives , shew forth the vertues of him who hath called us out of darkness into his marvellous light ; and hath raised up a mighty salvation for us , that being delivered from all our spiritual enemies , from sin and all the powers of darkness , we might serve him who hath saved us ; walking in holiness and righteousness before him , all the days of our lives . now , to him that sitteth upon the throne , and to the lamb that was slain : to god even our father , and to our lord jesus christ , the first begotten from the dead , and the prince of the kings of the earth : unto him , who hath loved us , and washed from our sins in his own blood ; and whilst we were enemies to him , loved us at such a rate as never any man did his friend . to him , who became man , that he might bring us to god ; and assumed our frail and mortal nature , that he might cloath us with immortality and life : to him , who was pleased to dwell and live amongst us , that he might teach us how to live : to him , who dyed for our sins , and rose again for our justification , and lives for ever to make intercession for us : to him , be glory and dominion , thanksgiving and praise to eternal ages . amen . sermon vi. concerning the vnity of the divine nature , and the b. trinity , &c. 1 tim . ii. 5. for there is one god. the particle for leads us to the consideration of the context and occasion of these words , which in short is this . the design of this epistle is to direct timothy , to whom st. paul had committed the government of the church of ephesus , how he ought to demean himself in that great and weighty charge . and at the beginning of this chapter he gives direction concerning publick prayers in the church ; that prayers and thanksgiving he made for all men , and for all ranks and orders of men ; especially for kings and all that are in authority , that under them christians might lead a quiet and peaceable life in all godliness and honesty . and this he tells us was very suitable to the christian religion , by which god designed the salvation of mankind ; and therefore it must needs be very acceptable to him that we should offer up prayers and thanksgivings to him in behalf of all men : for this , saith the apostle , is good and acceptable in the sight of god our saviour , who will have all men to be saved , and to come to the knowledge of the truth . and then it follows in the next words , for there is one god , and one mediator between god and men , the man christ jesus , who gave himself a ransome for all : as if he had said , this universal charity of christians , in praying for all men , must needs be very acceptable to him to whom we put up our prayers , god the father , who sent his son for the salvation of all men : and to him likewise by whom we offer up our prayers to god , and is among us christians the only media or between god and men , in virtue of that price and ransom which he paid for the redemption of all mankind , i say , for this reason it must needs be very acceptable to him that we should pray for all men , because he died for all men , and now that he is in heaven at the right hand of god intercedes with him for the salvation of those for whom he died : there is one god , and one mediator between god and men , the man christ jesus , who gave himself a ransome for all . which words , though they be brought in to prove more immediately that it is acceptable to god our saviour , that we should put up prayers to him for all men , because he desires the salvation of all men , and hath sent his son to purchase the salvation of all men , by the sacrifice of himself ; and in virtue of that sacrifice to be the only mediator between god and us : i say , though this be the immediate scope and design of these words , yet they are likewise a direction to us , unto whom we ought to address our prayers , namely , to god ; and by whose mediation and intercession we ought to put up our prayers to god the father , namely , by his son jesus christ , who is constituted the only mediator between god and men. there are several propositions contained in this and the following verse ; but i shall at present confine my self to the first , namely , that there is one god , that is , but one , as st. paul elsewhere expresseth it , there is none other god but one. and moses lays this as the foundation of the natural law , as well as of the jewish religion , the lord he is one god , and there is none besides him , that is , besides jehovah , whom the people of israel did worship as the only true god. and this the prophet isaiah perpetually declares in opposition to the polytheism and variety of gods among the heathen . i am the first , and i am the last , and besides me there is no god. and again , is there any god besides me ? there is no god , i know not any : he , who hath an infinite knowledge and knows all things , knows no other god. and our b. saviour makes this the fundamental article of all religion , and the knowledge of it necessary to every man's salvation ; this , says he , is life eternal , to know thee the only true god. the unity of the divine nature is a notion wherein the greatest and the wisest part of mankind did always agree , and therefore may reasonably be presumed to be either natural , or to have sprung from some original tradition delivered down to us from the first parents of mankind : i mean , that there is one supreme being , the author and cause of all things , whom the most ancient of the heathen poets commonly called the father of gods and men . and thus aristotle in his metaphysicks defines god , the eternal and most excellent , or best of all living beings . and this notion , of one supreme being , agrees very well with that exact harmony which appears in the frame and government of the world , in which we see all things conspiring to one end , and continuing in one uniform order and course ; which cannot reasonably be ascribed to any other but a constant and uniform cause ; and which to a considering man does plainly shew that all things are made and governed by that one powerful principle , and great and wise mind which we call god. but although the generality of mankind had a notion of one supreme god , yet the idolatry of the heathen plainly shews that this notion , in process of time , was greatly degenerated , and corrupted into an apprehension of a plurality of gods ; though in reason it is evident enough , that there can be no more gods than one ; and that one , who is of infinite perfection , is as sufficient to all purposes whatsoever , as ten thousand deities , if they were possible , could possibly be ; as i shall shew in the following discourse . now this multitude of deities ; which the fond superstition and vain imagination of men had formed to themselves , were by the wiser sort , who being forced to comply with the follies of the people endeavoured to make the best of them , supposed to be either parts of the universe which the egyptians , as plutarch tells us , thought to be the same with god ; but then the more considerable parts of the universe they parcelled out into several deities ; and as the ocean hath several names , according to the several coasts and countries by which it passeth ; so they gave several names to this one deity according to the several parts of the world which several nations made the objects of their worship . or else , they adored the several perfections and powers of the one supreme god under several names and titles , with regard to the various blessings and benefits which they thought they received from him. thus the indian philosophers , the brachmans , are said to have worshipped the sun as the supreme deity ; and he certainly is the most worshipful of all sensible beings , and bids fairest for a deity ; especially if he was , as they supposed , animated by a spirit endued with knowledg and understanding . and if a man , who had been bred in a dark cave , should all on the sudden be brought out at noon-day to behold this visible world ; after he had viewed and consider'd it a while , he would in all probability pitch upon the sun as the most likely , of all the things he had seen , to be a deity . for if such a man had any notion of a god , and were to chuse one upon sight , he would without dispute fix upon the sun , and fall down before him and worship him. and macrobius manageth this as his main plea for the idolatry of the heathen ; that under all the several names of their gods they worshipped the sun : and this diversity of names was but a more distinct conception and acknowledgment of the many blessings and advantages which mankind received from him , and a more particular and express adoration of the several powers and perfections which were in him. and this was the very best defence , and all the tolerable sense which the wisest among the heathen could make of the multitude of their deities . and yet whilst they generally owned one supreme being that was the principle and original of all things , they worshipped several subordinate deities as really distinct from one another . some of these they fancied to be superior to the rest and to have their residence in heaven ; by which marsilius ficinus supposes plato to mean no more but the chief of the angels . these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dii superi and dij caelestes , superior and heavenly gods : the scripture terms them the host of heaven , meaning the sun , moon and stars , which they supposed to be animated , or at least to be inhabited by angels , or glorious spirits , whom they called gods. other of their deities were accounted much inferior to these , being supposed to be the souls of their deceased heroes ; who for their great and worthy deeds , when they lived upon earth , were supposed after death to be translated into the number of their gods. and these were called semidei and deastri , that is , half gods and a sort of gods : and as the other were celestial , so these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of terrestrial spirits that were presidents and procurators of human affairs here below , that is , a middle sort of divine powers that were mediators and agents between god and men , and did carry the prayers and supplications of men to god , and bring down the commands and blessings of god to men. but in the midst of all this crowd and confusion of deities , and the various superstitions about them , the wiser heathen , as thales , pythagoras , socrates , plato , aristotle , tully , plutarch and others , preserved a true notion of one supreme god , whom they defined an infinite spirit , pure from all matter and free from all imperfection : and all the variety of their worship was , as they pretended in excuse of it , but a more particular owning of the various representations of the divine power and excellencies which manifested themselves in the world , and of the several communications of blessings and favours by them imparted to men : and tertullian observes , that even when idolatry had very much obscured the glory of the sovereign deity , yet the greater part of mankind did still in their common forms of speech appropriate the name of god in a more especial and peculiar manner to one , saying , if god grant , if god please , and the like . so that there is sufficient ground to believe that the unity of the divine nature , or the notion of one supreme god , creator and governor of the world , was the primitive and general belief of mankind : and that polytheism and idolatry were a corruption and degeneracy from the original notion which mankind had concerning god ; as the scripture-history doth declare and testify . and this account which i have given of the heathen idolatry doth by no means excuse it . for whatever may be said by way of extenuation in behalf of some few of the wiser and more devout among them , the generality were grossly guilty both of believing more gods , and of worshipping false gods. and this must needs be a very great crime , since the scripture every where declares god to be particularly jealous in this case , and that he will not give his glory to another , nor his praise to graven images . nay , we may not so much as make use of sensible images to put us in mind of god , lest devout ignorance , seeing the worship which wise men paid towards an idol , should be drawn to terminate their worship there , as being the very deity it self ; which was certainly the case of the greatest part of the heathen world. and surely those christians are in no less danger of idolatry , who pay a veneration to images by kneeling down and praying before them ; and in this they are much more inexcusable , because they offend against a much clearer light ; and yet when they go about to justify this practice are able to bring no other nor better pleas for themselves than the heathen did for their worshipping of images , and for praying to their inferior deities , whom they looked upon as mediators between the gods in heaven and men upon earth . there is but one objection , that i know of , against the general consent of mankind concerning the unity of god ; and it is this , that there was an ancient doctrine of some of the most ancient nations , that there were two first causes or principles of all things ; the one the cause of all good , and the other of all the evil that is in the world : the reason whereof seems to have been , that they could not apprehend how things of so contrary a nature , as good and evil , could proceed from one and the same cause . and these two principles in several nations were called by several names . plutarch says that among the greeks the good principle was called god , and the evil principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the devil . in conformity to which ancient tradition the manichees , a sect which called themselves christians , did advance two principles , the one infinitely good , which they supposed to be the original cause of all the good which is in the world ; the other infinitely evil , to which they ascribed all the evils that are in the world. but all this is very plainly a corruption of a much more ancient tradition concerning that old serpent the devil , the head of the fallen angels , who by tempting our first parents to transgress a positive and express law of god brought sin first into the world and all the evils consequent upon it ; of which the scripture gives us a most express and particular account . and as to the notion of a being infinitely evil , into which this tradition was corrupted , after idolatry had prevailed in the world , besides that it is a contradiction , it would likewise be to no purpose to assert two opposite principles of infinite , that is of equal force and power , for two infinites must of necessity be equal to one another ; because nothing can be more or greater than infinite , and therefore if two infinite beings were possible they would certainly be equal , and could not be otherwise . now that the notion of a principle infinitely evil is a contradiction will be very plain , if we consider that what is infinitely evil must in strict reasoning , and by necessary consequence , be infinitely imperfect ; and therefore infinitely weak , and for that reason , though never so malicious and mischievous , yet being infinitely weak and foolish , could never be in a capacity either to contrive mischief or to execute it . but if it should be admitted that a being infinitely mischievous could be infinitely knowing and powerful , yet it could effect no evil ; because the opposite principle of infinite goodness , being also infinitely wise and powerful , they would tye up one another's hands . so that upon this supposition the notion of a deity must signify just nothing , because by virtue of the eternal opposition and equal conflict of these two principles they would keep one another at a perpetual baye ; and being just an equal match to one another , the one having as much mind and power to do good as the other to do evil , instead of being two deities they would be but two idols , able to do neither good nor evil . and having , i hope , now sufficiently cleared this objection , i shall proceed to shew how agreeable this principle , that there is but one god , is to the common reason of mankind , and to the clearest and most essential notions which we have of god : and this will appear these two ways . first , by considering the most essential perfections of the divine nature . secondly , from the repugnancy and impossibility , the great absurdity and inconvenience of supposing more gods than one. first , by considering the most essential perfections of the divine nature . absolute perfection which we ascribe to god , as the most essential notion which mankind hath always had concerning him , does necessarily suppose unity ; because this is essential to the notion of a being that is absolutely perfect , that all perfection meets and is united in such a being : but to imagine more gods , and some perfections to be in one and some in another , does destroy the most essential notion which men have of god , namely , that he is a being absolutely perfect , that is , as perfect as is possible : now to suppose some perfections in one god which are not in another , is to suppose some possible perfection to be wanting in god , which is a contradiction to the most natural and the most easie notion which all men have of god , that he is a being in whom all perfections do meet and are united : but if we suppose more gods , each of which hath all perfections united in him , then all but one would be superfluous and needless ; and therefore by just and necessary consequence not only may , but of necessity must be supposed not to be ; since necessary existence is essential to the deity ; and therefore if but one god be necessary , there can be no more . secondly , from the repugnancy and impossibility , the great absurdity and inconvenience of the contrary . for suppose there were more gods , two for example ; and if there may be two there may be a million , for we can stop no where : i say , suppose two gods ; either these two would be in all perfections equal and alike , or unequal and unlike : if equal and alike in all things then , as i said before , one of them would be needless and superfluous , and if one why not as well the other ? they being supposed to be in all things perfectly alike ; and then there would be no necessity at all of the being of a god ; and yet it is granted on all hands that necessary existence is essential to the notion of a god : but if they be unequal , that is , one of them inferior to and less perfect than the other , that which is inferior and less perfect could not be god , because he would not have all perfection . so that which way soever we turn the thing and look upon it , the notion of more gods than one is by its own repugnancy and self-contradiction destructive of it self . before i come to apply this doctrine of the unity of god , i must not pass by a very considerable difficulty , which will most certainly arise in every mans mind , without taking particular notice of it , and endeavouring to remove it , if i can . and it is the doctrine of the b. trinity , or of three real differences or distinct persons in one and the same divine nature . and though this be not a difficulty peculiar only to the christian religion , as by the generality of those who urge this objection against christians hath been inconsiderately thought ; for it is certain , that long before christianity appeared in the world , there was a very ancient tradition , both among jews and heathen , concerning three real differences or distinctions in the divine nature , very nearly resembling the christian doctrine of the trinity , as i shall have occasion more fully to shew by and by : yet it cannot be denied , but that this difficulty doth in a more especial manner affect the christian religion ; the generality of christians , who do most firmly believe the trinity , believing likewise at the same time , more stedfastly if it be possible , that there is but one god. to us , saith st. paul , that is , to us christians , there is but one god. but how can this possibly consist with the common doctrine of christians concerning the trinity , god the father , son , and h. ghost , to each of whom they attribute , as they verily believe the scripture does , the most incommunicable properties and perfections of the divine nature ? and what is this less in effect than to say , that there are three gods ? for the clearing of this difficulty i shall , with all the brevity i can , offer these following considerations ; which i hope , to an impartial and unprejudiced judgment , will be sufficient to remove it , or at least to break the main force and strength of it . i. i desire it may be well considered , that there is a wide difference between the nice speculations of the schools , beyond what is revealed in scripture , concerning the doctrine of the trinity , and what the scripture only teaches and asserts concerning this mystery . for it is not to be denied but that the schoolmen , who abounded in wit and leisure , though very few among them had either exact skill in the h. scriptures , or in ecclesiastical antiquity and the writings of the ancient fathers of the christian church : i say , it cannot be denied but that these speculative and very acute men , who wrought a great part of their divinity out of their own brains as spiders do cobwebs out of their own bowels , have started a thousand subtleties about this mystery , such as no christian is bound to trouble his head withal ; much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand ; and least of all is it necessary to believe them . the modesty of christians is contented in divine mysteries to know what god hath thought fit to reveal concerning them , and hath no curiosity to be wise above that which is written . it is enough to believe what god says concerning these matters ; and if any man will venture to say more , every other man surely is at his liberty to believe as he sees reason . ii. i desire it may in the next place be considered , that the doctrine of the trinity , even as it is asserted in scripture , is acknowledged by us to be still a great mystery , and so imperfectly revealed as to be in a great measure incomprehensible by human reason . and therefore though some learned and judicious men may have very commendably attempted a more particular explication of this great mystery by the strength of reason , yet i dare not pretend to that , knowing both the difficulty and danger of such an attempt , and mine own insufficiency for it . all that i ever designed upon this argument was to make out the credibility of the thing from the authority of the h. scriptures , without descending to a more particular explication of it than the scripture hath given us ; lest by endeavouring to lay the difficulties which are already started about it new ones should be raised , and such as may perhaps be much harder to be removed than those which we have now to grapple withal . and this i hope i have in some measure done in one of the former discourses . nor indeed do i see that it is any ways necessary to do more ; it being sufficient that god hath declared what he thought fit in this matter , and that we do firmly believe what he says concerning it to be true , though we do not perfectly comprehend the meaning of all that he hath said about it . for in this and the like cases i take an implicite faith to be very commendable , that is , to believe whatever we are sufficiently assured god hath revealed , though we do not fully understand his meaning in such a revelation . and thus every man who believes the h. scriptures to be a truly divine revelation does implicitely believe a great part of the prophetical books of scripture and several obscure expressions in those books , though he do not particularly understand the meaning of all the predictions and expressions contained in them . in like manner , there are certainly a great many very good christians who do not believe and comprehend the mysteries of faith nicely enough to approve themselves to a scholastical and magisterial judge of controversies , who yet if they do heartily embrace the doctrines which are clearly revealed in scripture and live up to the plain precepts of the christian religion , will i doubt not be very well approved by the great and just , and by the infallibly infallible judge of the world. iii. let it be further considered , that though neither the word trinity , nor perhaps person , in the sense in which it is used by divines when they treat of this mystery , be any where to be met with in scripture ; yet it cannot be denied but that three are there spoken of by the names of father , son , and h. ghost , in whose name every christian is baptized , and to each of whom the highest titles and properties of god are in scripture attributed : and these three are spoken of with as much distinction from one another as we use to speak of three several persons . so that though the word trinity be not found in scripture , yet these three are there expresly and frequently mentioned ; and a trinity is nothing but three of any thing . and so likewise though the word person be not there expresly applied to father , son , and h. ghost ; yet it will be very hard to find a more convenient word whereby to express the distinction of these three . for which reason i could never yet see any just cause to quarrel at this term . for since the h. spirit of god in scripture hath thought fit in speaking of these three to distinguish them from one another , as we use in common speech to distinguish three several persons , i cannot see any reason why , in the explication of this mystery which purely depends upon divine revelation , we should not speak of it in the same manner as the scripture doth : and though the word person is now become a ●erm of art , i see no cause why we should decline it , so long as we mean by it neither more nor less than what the scripture says in other words . iv. it deserves further to be considered , that there hath been a very ancient tradition concerning three real differences or distinctions in the divine nature ; and these , as i said before , very nearly resembling the christian doctrine of the trinity . whence this tradition had its original is not easie upon good and certain grounds to say ; but certain it is that the jews anciently had this notion : and that they did distinguish the word of god , and the h. spirit of god , from him who was absolutely called god , and whom they looked upon as the first principle of all things ; as is plain from philo judaeus , and moses nachmanides , and others cited by the learned grotius in his incomparable book of the truth of the christian religion . and among the heathen , plato ; who probably enough might have this notion from the jews , did make three distinctions in the deity by the names of essential goodness , and mind , and spirit . so that whatever objections this matter may be liable to , it is not so peculiar a doctrine of the christian religion as many have imagined , though it is revealed by it with much more clearness and certainty : and consequently , neither the jews nor plato have any reason to object is to us christians ; especially since they pretend no other ground for it but either their own reason , or an ancient tradition from their fathers : whereas we christians do appeal to express divine revelation for what we believe in this matter , and do believe it singly upon that account . v. it is besides very considerable , that the scriptures do deliver this doctrine of the trinity without any manner of doubt or question concerning the unity of the divine nature : and not only so , but do most stedfastly and constantly assert that there is but one god : and in those very texts , in which these three differences are mentioned , the unity of the divine nature is expresly asserted ; as where st. john makes mention of the father , the word , and the spirit , the unity of these three is likewise affirmed , there are three that bear record in heaven , the father , the word , and the spirit ; and these three are one. vi. it is yet further considerable , that from this mystery , as delivered in scripture , a plurality of gods cannot be inferred without making the scripture grosly to contradict it self ; which i charitably suppose the socinians would be as loth to admit as we our selves are . and if either councils , or fathers , or schoolmen , have so explained this mystery as to give any just ground , or so much as a plausible colour for such an inference , let the blame fall where it is due , and let it not be charged on the h. scriptures ; but rather , as the apostle says in another case , let god be true , and every man a liar . viithly and lastly , i desire it may be considered , that it is not repugnant to reason to believe some things which are incomprehensible by our reason ; provided that we have sufficient ground and reason for the belief of them : especially if they be concerning god , who is in his nature incomprehensible ; and we be well assured that he hath revealed them . and therefore it ought not to offend us that these differences in the deity are incomprehensible by our finite understandings ; because the divine nature it self is so , and yet the belief of that is the foundation of all religion . there are a great many things in nature which we cannot comprehend how they either are , or can be : as the continuity of matter , that is , how the parts of it do hang so fast together , that they are many times very hard to be parted ; and yet we are sure that it is so , because we see it every day . so likewise how the small seeds of things contain the whole form and nature of the things from which they proceed and into which by degrees they grow ; and yet we plainly see this every year . there are many things likewise in our selves , which no man is able in any measure to comprehend , as to the manner how they are done and performed : as the vital union of soul and body : who can imagine by what device or means a spirit comes to be so closely united and so firmly link'd to a material body , that they are not to be parted without great force and violence offer'd to nature ? the like may be said of the operations of our several faculties of sense and imagination , of memory and reason , and especially of the liberty of our wills : and yet we certainly find all these faculties in our selves , though we cannot either comprehend or explain the particular manner in which the several operations of them are performed . and if we cannot comprehend the manner of those operations which we plainly perceive and feel to be in our selves , much less can we expect to comprehend things without us ; and least of all can we pretend to comprehend the infinite nature and perfections of god , and every thing belonging to him. for god himself is certainly the greatest mystery of all other , and acknowledged by mankind to be in his nature , and in the particular manner of his existence , incomprehensible by human understanding . and the reason of this is very evident , because god is infinite , and our knowledge and understanding is but finite : and yet no sober man ever thought this a good reason to call the being of god in question . the same may be said of god's certain knowledge of future contingencies which depend upon the uncertain wills of free agents : it being utterly inconceivable how any understanding , how large and perfect soever , can certainly know beforehand that which depends upon the free will of another , which is an arbitrary and uncertain cause . and yet the scripture doth not only attribute this foreknowledge to god , but gives us also plain instances of god's foretelling such things , many ages before it happened , as could not come to pass but by the sins of men , in which we are sure that god can have no hand ; though nothing can happen without his permission : such was that most memorable event of the death of christ who , as the scripture tells us , was by wicked hands crucified and stain ; and yet even this is said to have happened according to the determinate foreknowledge of god , and was punctually foretold by him some hundreds of years before . nay , the scripture doth not only ascribe this power and perfection to the divine knowledge , but natural reason hath been forced to acknowledge it , as we may see in some of the wisest of the philosophers . and yet it would puzzle the greatest philosopher that ever was , to give any tolerable account how any knowledge whatsoever can certainly and infallibly foresee an event through uncertain and contingent causes . all the reasonable satisfaction that can be had in this matter is this , that it is not at all unreasonable to suppose that infinite knowledg may have ways of knowing things which our finite understandings can by no means comprehend how they can possibly be known . again , there is hardly any thing more inconceivable than how a thing should be of it self , and without any cause of its being ; and yet our reason compels us to acknowledge this ; because we certainly see that something is , which must either have been of it self and without a cause , or else something that we do not see must have been of it self and have made all other things : and by this reasoning we are forced to acknowledge a deity , the mind of man being able to find no rest but in the acknowledgment of one eternal and wise mind as the principle and first cause of all other things ; and this principle is that which mankind do by general consent call god. so that god hath laid a sure foundation of our acknowledgment of his being in the reason of our own minds : and though it be one of the hardest things in the world to conceive how any thing can be of it self , yet necessity drives us to acknowledge it whether we will or no : and this being once granted , our reason , being tired in trying all other ways , will for its own quiet and ease force us at last to fall in with the general apprehension and belief of mankind concerning a deity . to give but one instance more ; there is the like difficulty in conceiving how any thing can be made out of nothing ; and yet our reason doth oblige us to believe it : because matter , which is a very imperfect being and merely passive , must either always have been of it self ; or else , by the infinite power of a most perfect and active being , must have been made out of nothing : which is much more credible , than that any thing so imperfect as matter is should be of it self : because that which is of it self cannot be conceived to have any bounds and limits of its being and perfection ; for by the same reason that it necessarily is and of it self , it must necessarily have all perfection , which it is certain matter hath not ; and yet necessary existence is so great a perfection , that we cannot reasonably suppose any thing that hath this perfection to want any other . thus you see , by these instances , that it is not repugnant to reason to believe a great many things to be , of the manner of whose existence we are not able to give a particular and distinct account . and much less is it repugnant to reason to believe those things concerning god which we are very well assured he hath declared concerning himself , though these things by our reason should be incomprehensible . and this is truly the case as to the matter now under debate : we are sufficiently assured that the scriptures are a divine revelation , and that this mystery of the trinity is therein declared to us . now that we cannot comprehend it , is no sufficient reason not to believe it : for if this were a good reason for not believing it , then no man ought to believe that there is a god , because his nature is most certainly incomprehensible . but we are assured by many arguments that there is a god ; and the same natural reason which assures us that he is , doth likewise assure us that he is incomprehensible ; and therefore our believing him to be so doth by no means overthrow our belief of his being . in like manner , we are assured by divine revelation of the truth of this doctrine of the trinity ; and being once assured of that , our not being able fully to comprehend it is not reason enough to stagger our belief of it . a man cannot deny what he sees , though the necessary consequence of admitting it may be something which he cannot comprehend . one cannot deny the frame of this world which he sees with his eyes , though from thence it will necessarily follow that either that or something else must be of itself ; which yet , as i said before , is a thing which no man can comprehend how it can be . and by the same reason a man must not deny what god says , to be true ; though he cannot comprehend many things which god says : as particularly concerning this mystery of the trinity . it ought then to satisfy us that there is sufficient evidence that this doctrine is delivered in scripture , and that what is there declared concerning it doth not imply a contradiction . for why should our finite understandings pretend to comprehend that which is infinite , or to know all the real differences that are consistent with the unity of an infinite being : or to be able fully to explain this mystery by any similitude or resemblance taken from finite beings ? but before i leave this argument , i cannot but take notice of one thing which they of the church of rome are perpetually objecting to us upon this occasion . and it is this , that by the same reason that we believe the doctrine of the trinity , we may and must receive that of transubstantiation . god forbid : because of all the doctrines that ever were in any religion , this of transubstantiation is certainly the most abominably absurd . however , this objection plainly shews how fondly and obstinately they are addicted to their own errors , how mishapen and monstrous soever ; insomuch that rather than the dictates of their church , how absurd soever , should be called in question they will question the truth even of christianity it self ; and if we will not take in transubstantiation , and admit it to be a necessary article of the christian faith , they grow so sullen and desperate that they matter not what becomes of all the rest : and rather than not have their will of us in that which is controverted , they will give up that which by their own confession is an undoubted article of the christian faith and not controverted on either side ; except only by the socinians , who yet are hearty enemies to transubstantiation , and have exposed the absurdity of it with great advantage . but i shall endeavour to return a more particular answer to this objection ; and such a one as i hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two doctrines of the trinity and transubstantiation . first , there is not equal reason for the belief of these two doctrines . this objection , if it be of any force , must suppose that there is equal evidence and proof from scripture for these two doctrines : but this we utterly deny , and with great reason ; because it is no more evident from the words of scripture that the sacramental bread is substantially changed into christ's natural body by virtue of those words , this is my body , than it is that christ is substantially changed into a natural vine by virtue of those words , i am the true vine ; or than that the rock in the wilderness , of which the israelites drank , was substantially changed into the person of christ , because it is expresly said , that rock was christ ; or than that the christian church is substantially changed into the natural body of christ , because it is in express terms said of the church , that it is his body . but besides this , several of their own most learned writers have freely acknowledged , that transubstantiation can neither be directly proved , nor necessarily concluded from scripture : but this the writers of the christian church did never acknowledge concerning the trinity , and the divinity of christ ; but have always appealed to the clear and undeniable testimonies of scripture for the proof of these doctrines . and then the whole force of the objection amounts to this , that if i am bound to believe what i am sure god says , tho i cannot comprehend it ; then i am bound by the same reason to believe the greatest absurdity in the world , though i have no manner of assurance of any divine revelation concerning it . and if this be their meaning , though we understand not transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . secondly , neither is there equal reason for the rejecting of these two doctrines . this the objection supposes , which yet cannot be supposed but upon one or both of these two grounds : either because these two doctrines are equally incomprehensible , or because they are equally loaded with absurdities and contradictions . the first is no good ground of rejecting any doctrine , merely because it is incomprehensible ; as i have abundantly shew'd already . but besides this , there is a wide difference between plain matters of sense , and mysteries concerning god ; and it does by no means follow that , if a man do once admit any thing concerning god which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . this is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all certainty , and sets every man at liberty to deny the most plain and evident truths of christianity , if he may not be humor'd in having the absurdest things in the world admitted for true . the next step will be to persuade us that we may as well deny the being of god because his nature is incomprehensible by our reason , as deny transubstantiation because it evidently contradicts our senses . 2dly . nor are these two doctrines loaded with the like absurdities and contradictions : so far from this , that the doctrine of the trinity , as it is delivered in the scriptures , and hath already been explained , hath no absurdity or contradiction either involved in it , or necessarily consequent upon it : but the doctrine of transubstantiation is big with all imaginable absurdity and contradiction . and their own schoolmen have sufficiently exposed it ; especially scotus , and he designed to do so , as any man that attentively reads him may plainly discover : for in his disputation about it he treats this doctrine with the greatest contempt , as a new invention of the council of lateran under pope innocent ill. to the decree of which council concerning it he seems to pay a formal submission , but really derides it as contrary to the common sense and reason of mankind , and not at all supported by scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole disputation about it . and now suppose there were some appearance of absurdity and contradiction in the doctrine of the trinity as it is delivered in scripture , must we therefore believe a doctrine which is not at all revealed in scripture , and which hath certainly in it all the absurdities in the world , and all the contradictions to sense and reason ; and which once admitted , doth at once destroy all certainty ? yes , say they , why not ? since we of the church of rome are satisfied that this doctrine is revealed in scripture ; or , if it be not , is defined by the church , which is every whit as good . but is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the council of trent ? and this upon such unreasonable terms , that we must either yield this point to them or else renounce a doctrine agreed on both sides to be revealed in scripture . to shew the unreasonableness of this proceeding , let us suppose a priest of the church of rome pressing a jew or turk to the belief of transubstantiation , and because one kindness deserves another , the jew or turk should demand of him the belief of all the fables in the talmud , or in the alchoran ; since none of these , nor indeed all of them together , are near so absurd as transubstantiation : would not this be much more reasonable and equal than what they demand of us ? since no absurdity , how monstrous and big soever , can be thought of , which may not enter into an understanding in which a breach hath been already made wide enough to admit transubstantiation . the priests of baal did not half so much deserve to be exposed by the prophet for their superstition and folly , as the priests of the church of rome do for this sensless and stupid doctrine of theirs with a hard name . i shall only add this one thing more , that if this doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . for it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . but to what purpose ? not to make the body of christ , for that was already in being ; and the substance of the bread is lost , nothing of it remaineth but the accidents which are good for nothing , and indeed are nothing when the substance is destroy'd and gone . all that now remains is to make some practical inferences from this doctrine of the unity of the divine nature . and they shall be the same which god himself makes by moses , which text also is cited by our saviour , hear , o israel , the lord thy god is one lord ; and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : and thou shalt love thy neighbour as thy self . so that according to our saviour the whole duty of man , the love of god and of our neighbour is founded in the unity of the divine nature . i. the love of god ; the lord thy god is one lord , therefore thou shalt love him with all thy heart , &c. this is the first and great commandment : and it comprehends in it all the duties of the first table as naturally flowing from it . as that we should serve him only , and pay no religious worship to any but to him. for to pay religious worship to any thing is to make it a god and to acknowledge it for such : and therefore god being but one , we can give religious worship to none but to him only . and among all the parts of religious worship none is more peculiarly appropriated to the deity than solemn invocation and prayer . for he to whom men address their requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this god only is , and can do . so likewise from the unity of the divine nature may be inferr'd , that we should not worship god by any sensible image or representation : because god being a singular being there is nothing like him , or that can without injuring and debasing his most spiritual and perfect and immense being be compared to him : as he himself speaks in the prophet , to whom will ye liken me , saith the lord , and make me equal ? and therefore with no distinction whatsoever can it be lawful to give religious worship , or any part of it , to any but god : we can pray to none but to him , because he only is every where present , and only knows the hearts of all the children of men ; which solomon gives as the reason why we should address our supplications to god only , who dwelleth in the heavens . so that the reason of these two precepts is founded in the unity and singularity of the divine nature , and unless there be more gods than one , we must worship him only , and pray to none but him : because we can give invocation to none but to him only whom we believe to be god ; as st. paul reasons , how shall they call on him in whom they have not believed ? ii. the love likewise of our neighbour is founded in the unity of the divine nature , and may be inferr'd from it : hear , o israel , the lord thy god is one lord , therefore thou shalt love thy neighbour as thy self . and the apostle gives this reason why christians should be at unity among themselves ; there is one god and father of all , and therefore we should keep the unity of the spirit in the bond of peace , that is , live in mutual love and peace . the prophet likewise assigns this reason why all mankind should be upon good terms with one another , and not be injurious one to another , have we not all one father ? hath not one god created us ? why do we then deal treacherously every man against his brother ? and therefore when we see such hatred and enmity among men , such divisions and animosities among christians , we may not only ask st. paul's question , is christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : i say we may not only ask st. paul's question , is christ divided ? but may ask further , is god divided ? is there not one god , and are we not all his offspring ? are we not all the sons of adam , who was the son of god ? so that if we trace our selves to our original , we shall find a great nearness and equality among men : and this equality that we are all god's creatures and image , and that the one only god is the father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence injustice , and inequality of dealing one towards another . because that wherein we all agree , that we are the creatures and children of god and have all one common father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . thus much may suffice to have spoken concerning the first proposition in the text , there is one god : to him , father , son , and h. ghost , be all honour and glory , dominion and power , now and for ever . amen . finis . books printed for b. aylmer , and w. rogers . archbishop tillotson's sermons and discourses , in four volumes , octavo . — six sermons concerning the divinity of our b. saviour . 8vo . — six sermons . i. of stedfastness in religion . ii. of family-religion . iii. iv. v. of the education of children . vi. of the advantages of an early piety . in 8vo . price 3 s. in 12s . 1 s. 6d . — persuasive to frequent communion in the sacrament of the lord's supper . 8vo . stitcht 3d. in 12s . bound , 6 d. — rule of faith : or an answer to mr. sergeant's book . — discourse against transubstantiation , octavo , alone , price 3 d. stitcht . books printed for b. aylmer . the works of the learned dr. isaac barrow , late master of trinity-college in cambridge : published by his grace john late lord archbishop of canterbury ; in four volumes in folio . a demonstration of the messias , in which the truth of the christian religion is proved , especially against the jews . by richard lord bishop of bath and wells . also his lordships charge to the clergy of his diocess . a sermon preached before the lord-mayor on easter-tuesday , on april the 21 st . being a spittle-sermon . as also three single sermons on several occasions . writ by richard lord bishop of bath and wells . a discourse of the great disingenuity and unreasonableness of repining at afflicting providences ; and of the influence which they ought to have upon us : on job 2. 10. published upon occasion of the death of our gracious sovereign , queen mary , of most blessed memory ; with a preface containing some observations touching her excellent endowments , and exemplary life . certain propositions by which the doctrine of the holy trinity is so explained , according to the ancient fathers , as to speak it not contradictory to natural reason : together with a defence of them , in answer to the objections of a socinian writer , in his newly printed considerations on the explications of the doctrine of the trinity , occasioned by these propositions among other discourses . a second defence of the propositions , in answer to a socinian manuscript , in a letter to a friend . together with a third defence of those propositions , in answer to some newly published reflections , &c. by edward lord bishop of gloucester . a sermon preached before the lord-mayor , on easter-wednesday . as also three single sermons on several occasions . writ by edward lord bishop of gloucester . the holy bible , containing the old testament , and the new , with annotations and parallel scriptures ; to which is annexed the harmony of the gospels : as also the reduction of the jewish weights , coins and measures , to our english standard , and a table of the promises in scripture ; by samuel clark ; printed in folio of a very fair letter , the like never before , in one volume . a vindication of the divine perfections , illustrating the glory of god in them , by reason and revelation : methodically digested into several meditations . by the right honourable the lord president stares , in 8vo . books printed for w. rogers . bishop of worcester's doctrines and practices of the church of rome truly represented , &c. 4to . — doctrine of the trinity and transubstantiation compar'ds , in two parts , 4to . bishop of norwich's two sermons of the wisdom and goodness of providence , before the queen at whitehall , 4to . — sermon preach'd at st. andrews-holborn , on gal. 6. 7. — of religious melancholy . a sermon preach'd before the queen at whitehall , 4to . — of the immortality of the soul , preach'd before the kind and queen at whitehall , on palm sunday , 4to . dr. sherlock , dean of st. paul's , answer to a discourse entituled , papists protesting against protestant popery , 2d . edit . 4to . — answer to the amicable accommodation of the differences between the representer and the answerer , 4to . — sermon at the funeral of the reverend dr. calamy , 4to . — vindication of some protestant principles of church-unity and catholick communion , &c. 4to . — preservative against popery , in 2 parts , with the vindication . — discourse concerning the nature , unity , and communion of the catholick church , first part , 4to . — sermon before the lord mayor november 4. 1688. 4to . — vindication of the doctrine of the trinity . 3d. edit . 4to . — case of allegiance to sovereign powers stated , &c. 4to . — vindication of the case of allegiance , &c. 4to . — fast-sermon before the queen at whitehall , june 17. 4to . — practical discourse concerning death . in octavo . eighth edition , price 3 s. in twelves , price 2 s. — practical discourse concerning judgment , fourth edit . 8vo . — sermon before the house of commons , jan. 30. 1692. 4to . — sermon preach'd before the queen , feb. 12. 1692. — the charity of lending without usury , in a sermon before the lord-mayor on easter-tuesday , 1692 4to . — sermon preach'd before the queen , june 26. 1692. 4to . — sermon preach'd at the funeral of the reverend dr. meggot , late dean of winchester , decemb. 10. 1692. 4to . — a discourse concerning the divine providence . 2d . edit . 4to . — apology for writing against socinians , 4to . — a sermon at the temple-church , december 30. 1694. upon the sad occasion of the death of our gracious queen , 4to . dr. claget's sermons in two volumes , 8vo . dr. wake 's sermons and discourses on several occasions . 8vo . a defence of the dean of st. paul's apology for writing against the socinians , 4to . a defence of dr. sherlock's notion of a trinity in unity , 4to . a commentary on the five books of moses : with a dissertation concerning the author or writer of the said books , and a general argument to each of them . by richard lord bishop of bath and wells . in two volumes , 8vo . mr. dryden's translation of ● . a. du fresnoy's art of painting , with remarks . translated into english . together with an original preface , containing a parallel betwixt painting and poetry ; as also an account of the most eminent painters , 4to . a practical discourse concerning holiness : wherein is shewed the nature , the possibility , the degrees , and necessity of holiness ; together with the means of acquiring and perfecting it . by edward pelling , d ▪ d. rector of pe●worth in sussex , and chaplain in ordinary to his majesty . the doctrine of the fathers and schools consider'd : concerning the articles of a trinity of divine persons , and the unity of god. in answer to the animadversions on the dean of st. paul's vindication of the doctrine of the holy and ever blessed trinity : in defence of those sacred articles against the objections of the socinians , and the misrepresentation of the animadverter : part the first . by j. b. a. m presbyter of the church of england . mr. wilson's discourse of religion , shewing its truth and reality ; or the suitableness of religion to human nature , 8vo . — discourse of the resurrection , shewing the import and certainty of it , 8vo . reason and religion , in some useful reflections on the most eminent hypothesis , concerning the first principles and nature of things ; with advice suitable to the subject , and seasonable for these times , 12s . mr. elis's letter to a friend , &c. 4to . — reflecter's defence of his letter to a friend , &c. 4to . — protestant resolv'd , or a discourse shewing the unreasonableness of his turning roman catholick for salvation , 4to . — religion and loyalty inseparable , a sermon preach'd at the assizes held at nottingham , sept 5. 1690. 4to . — necessity of serious consideration , and speedy repentance , 8vo . — folly of atheism demonstrated to the capacity of the most unlearned reader , 8vo . — a short scripture-catechism , 12 s. — a sermon preach'd at nottingham , octob. 4. 1694. 4to . notes, typically marginal, from the original text notes for div a62619-e320 psal . 65. 2. isa . 40. 5 , 6. matt. 24. 22. gal. 2. 16. 1 tim. 3. 16. i. 1 john 1. 1. prov. 8. 22 , 23 , &c. john 17. 5. 1 john 1 , 2. gen. 1. psal . 33. 6. 2 pet. 3. 5. colos . 1. 15 , 16 , 17. rev. 3. 14. col. 1. 18. acts 10. 36. rom. 4. 14. notes for div a62619-e7070 dr. stillingfleet , now bishop of worcester . john 3. 13. acts 20. 28. john 6. 62. john 8. 58. john 13. 3. joh. 16. 27 , v. 28. v. 29 , 30. v. 31. john 17. 5. v. 8. 1 joh. 1. 1 , 2. phil. 2. 5 , 6 , 7 , 8. 1 tim. 3. 16. heb. 13. 8. rev. 1. 8. v. 17. rev. 22. 13. v. 16. heb. 1. 2. coloss . 1. 15 , 16. heb. 1. 2. v. 2. v. 7. ps . 104. 4. v. 6. rom. 1. 4. v. 8. ps . 45. 6 , 7. v. 10 , 11 , 12. * ne referre quidem haec priora verba , de coeli terraeque creatione loquentia , ad christum potuisset autor , nisi pro concesso sumsisset christum esse summum illum deum , coeli & terrae creatorem ; praesertim si ea , ut necesse soret , primò & directè ad christum dicta esse censeas . nam cum omnia psalmi verba manifestè de deo loquuntur , christum autem deum illum esse ne unico quidem verbo in toto hoc psalmo indicetur ; necesse est ut si verba illa ad christum directa esse velis , pro concesso sumas , christum esse deum illum summum de quo in psalmo se●mo est . v. 11 , 12. ch . 1. v. 20. 1 john 5. 7. rom. 1. 25. gal. 4 8. notes for div a62619-e16410 hebr. 2. 16. matth. 14. 31. 1 cor. 1. 24. heb. 5. 5. job 33. 12 , 13. 1 cor. 1. 21. chap. i. v. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. notes for div a62619-e21140 iii. 1 tim. 3. 16. heb. 1. 2. 1 tim. 2. 5. heb. 7. 25. heb. 2. 16 , 17 , 18. heb. 4. 14 , 15 , 16. heb. 2. 14 , 15. joh. 5. 22 , 27. heb. 12. 14. 1 joh. 3. 3. 1 joh. 3. 7. 1 joh. 1. 20. ver . 21. notes for div a62619-e27480 joh. 3. 16. heb. 4. 15 ▪ joh. 8. 29. 1 pet. 2. 22. heb. 7. 26. 27. heb. 9. 14. 1 pet. 1. 18 , 19. 2 cor. 5. 21. eph. 5. 10 1 pet. 1. 18. joh. 15. 12. v. 13. rom. 6. 6 , 7 , 8. 1 cor. 5. 7. lev. 1. 4. heb. 9. 28. v. 28. obj. 1st . obj. 2d . obj. 3d. obj. 4th . notes for div a62619-e32470 1 cor. 8. 4. deut. 4. 35. isai . 44. 6. v. 8. adversus marcionem , i. 1. c. 10. 1 cor. 8. 6. serm. ii. l. 5. joh , 15 , 1. eph. 1. 23. deut. 6 ▪ 4. mark 12. 2● ▪ 30 , 3● isa 46. 5. 1 kings 8. 39. rom. 10. 14. eph. 4. 6. mal. 2. 10. the lawfulness of the celebration of christs birth-day debated, in case it be annnally [sic] known or not known. discussed by scripture, and consequence of scripture; and many objections answered, and refuted by reasons. by george palmer, wel-willer to a particular and solemn joyous-thankfulness to god, for his several special mercies in christ; by way of gradation. palmer, george, b. 1596 or 7. this text is an enriched version of the tcp digital transcription a90715 of text r204341 in the english short title catalog (thomason e476_10). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 34 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90715 wing p228 thomason e476_10 estc r204341 99863902 99863902 116118 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90715) transcribed from: (early english books online ; image set 116118) images scanned from microfilm: (thomason tracts ; 76:e476[10]) the lawfulness of the celebration of christs birth-day debated, in case it be annnally [sic] known or not known. discussed by scripture, and consequence of scripture; and many objections answered, and refuted by reasons. by george palmer, wel-willer to a particular and solemn joyous-thankfulness to god, for his several special mercies in christ; by way of gradation. palmer, george, b. 1596 or 7. [2], 14 p. [s.n.], london : printed in the yeer, 1649. [i.e. 1648] annotation on thomason copy: "dec: 12th". thomason received his copy in december, 1648. reproduction of the original in the british library. eng jesus christ -nativity -early works to 1800. christmas -early works to 1800. fasts and feasts -church of england -early works to 1800. a90715 r204341 (thomason e476_10). civilwar no the lawfulness of the celebration of christs birth-day debated,: in case it be annnally [sic] known or not known. discussed by scripture, a palmer, george 1649 6441 6 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-08 angela berkley sampled and proofread 2007-08 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the lawfulness of the celebration of christs birth-day debated , in case it be annnally known or not known . discussed by scripture , and consequence of scripture ; and many objections answered , and refuted by reasons . by george palmer , wel-willer to a particular and solemn joyous-thankfulness to god , for his several special mercies in christ ; by way of gradation . job . 32. 7 , 8. daies should speak , and multitude of yeers should teach knowledge , but there is a spirit in man , and the inspiration of the almighty giveth them understanding . isa. 29. 13 , 14. & 1 cor. 1. 19 , 20. for as much as this people draw neer me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear toward me is taught by the precept of men : therefore , behold i will proceed to do a marvellous work and wonder ; for the wisdom of their wise men shall perish , and the understanding of their prudent men shal be hid . london , printed in the yeer , 1649. to the reader . beloved , it may seem strange ( to many ) that i am intermedling with controversies amongst the learned in divinity . and therefore it ▪ is likely that some will say of me , as it was somtime said of one , thou art but a stripling , but they are men of war from their youth ▪ and therefore not to be encountred with by thee . and they will think it more safer for me to be employed about meaner matters , of a lower nature , rather than to encounter with gyants . and ( perhaps ) give me a nipping check , like that of eliab to david ; viz. where are those few sheep left in the wilderness ? it is thy pride that moved thee to come and see the battel . but my answer is as that which then was made , what have i now done ? is there not a cause ? &c. there were israelites on the one side that stood for the glory of god ▪ and the lawful liberty of his children ; and there were philistines on the other side , that did defie christ and his redeemed ones , and they had one great goliah on whom they did cast their confidence , and he did approach towards the israelites with reproach and defiance , and yet those israelites remained in a kind of astonishment . our condition is somwhat like theirs ( if well examined . ) and although i am not furnished with such complete armour as some other ( spiritual ) warriours are , yet if the stone of israel be with me , i shall have good success ; you know , a jaw-bone was but a strange peice of armour , yet a thousand philistins could not stand against it , for god was with it : and his riddle did occasion the quarrel between them ; for they brake the covenant of garments and sheets , as some have done in a covenant with me here . i will not compare my self with any of those warriours : yet give me leave to put forth a riddle ; by weakness comes strength ▪ yet strength beareth down weakness . canterbury , may , 1648. yours , for truth , george palmer . the lawfvlnesse of the celebration of christs birth-day debated , &c. in the second chapter of the gospel by saint luke , from the tenth verse to the fourteenth verse , you may find , that the angel of the lord , the same day that christ jesus was born , did incite the shepherds to rejoyce , by reason of the good tydings which he then the same day brought them , concerning the birth of christ the lord : and for their example , and greater encouragement thereunto , the lord our god had then the same day , appointed a multitude of holy angels to begin the songs of praise with joy , praising god , and saying , glory to god in the highest , and on earth peace , good will towards men . yea , the first angel did render them an exceeding strong reason to move their affections and wills thereunto , in these words ; for , unto you is born ( this day ) a saviour , which is christ the lord . from whence i will note one thing by the way , from the speedy delivery of this message to the shepherds ; that if it had not bin the will of our god , that that day should be the day of their solemn joyous praise , then the angel might have divulged the birth-day of our saviour afterwards only , and not soo speedily in the same day of his birth ; but he was speedy in the delivery of his message , and emphatical in his expression , viz. this day is born unto you a saviour , which is christ the lord . and very great reason there was that men should then so rejoyce , for , if the angel told zechariah that many should rejoyce at the birth of john the baptist ( who was but the fore-runner of christ , to prepare his way before him ) as in chap. 1. verse 14. you may see ; then much more cause had the children of god had , to rejoyce at the birth of christ their saviour . in the next place , i will observe what our lord god hath caused to be written ( for our instruction in this particular , ) by the evangelist s. matthew , in chap. 2. and some of the former verses . there we may see how the lord god would cause the wise men , of the east to honour christ ( being new-born ) with precious gifts , gold , franckincense , and myrrhe ; yea you may see in the second verse , that the star that appeared unto them , did denote to them his birth ; these are the words , where is he that is born king of the iews ? for we have seen his star in the east , and are come to worship him . this birth of christ was much respected by the prophet isaiah , as in the ninth chapter of his prophesie doth appear ; for he seeing it ( by faith ) admired it in these words , behold , unto us a child is born ! &c. many scriptures might be brought in to prove the excellent esteem or account of his birth . the apostle took good notice of the excellent resemblance that is between christs bodily-birth , and our spiritual-birth , as well as of his circumcision , and our heart-circumcision , and of his death , and our dying to sin , and of his resurrection , and our rising again to newness of life . and farther , the excellencie of his birth was typified before-hand , to be very much esteemed of in a particular respect ; for every male that first opened the womb , was to be accounted holy to the lord . and if the type was to be accounted holy , then much more was the thing typified to be esteemed holy . thus i have noted to you the message of the angel to the shepherds , inciting them to rejoyce , with the reason to move them to perform that their duty ; and also the example set before them , to encourage them therein , by a multitude of angels singing out his praise , & proclaming his glory at his birth : and how the wise men did honour him , being moved by a star , denoting his birth in an especial manner . and how the prophet isaiah admired and esteemed of it ( he seeing it but by faith . ) and how his birth was esteemed in the types of it , viz. the first born male was to be esteemed holy to the lord . therefore i cannot but conclude , that christs birth was to be esteemed very highly by them then living , and therefore that they were to rejoyce for that great blessing of god , that same day of his birth , so many as could take notice of that day ; no man will deny this to be a truth , unless such as are of a diabolical spirit . and also that the birth of christ is to be much esteemed by all those that at any time afterwards do trust for salvation by him ; as it was by them that lived at that time , and so rejoyced in it . but a question is made , whether it be to be celebrated annually , and solemnly with such joy for ever after , if in case his birth-day be known to us now , as it was to them then ; or whether that incitation given by the angel to the shepherds , belongs to us christians successively and annually , or no ? first , i answer , that it concerneth us now , as much as it did those shepherds , and others then living and believing in him : for the chief reason or cause of their joy at his birth , was from the benefit which by and from him they were to receive , who then , and at that time was newly born : and we that do believe in him , do obtain the same benefit by his birth , as they did that then rejoyced in him ; and therefore it needed not to be commanded in express words successively . but some object farther , that when the jews were to keep any day successively and annually for the remembrance and solemn thanks-giving for any special benefit received ; they then were enjoyned to do it by gods special command successively and annually . to this i answer plainly , that those benefits did concern them in some temporal deliverances , and were for that particular people only , or chiefly at the most ; as the israelites deliverance out of aegypt , and their deliverance from an intended slaughter in the time of queen hester , &c. but this birth of christ concerneth all believers in all places , to the end of the world : for so saith the angel , behold , i bring you good tydings of great joy , that shall be to all people , &c. and therefore it being for the good of all believers in christ , of all sorts of people to the end of the world , it belongeth to all believers in christ to rejoyce for the birth of christ , as it did belong to them to rejoyce that were then living ; for the message is belonging to us , as much as it was to them ; in as much as the good tydings belongeth to all people : and therefore it being for the good of all believers to the end of the world , the angel requireth our greater attention and admiration , by this word , behold , behold , i bring you good tydings of great joy that shall be to all people , for unto you is born this day , &c. a saviour , which is christ the lord . and we read of no command from god for the keeping of the new-purim , but it is noted as well done by them &c. and that it ought annually to be celebrated with joy we may collect farther by reason , that it ought so to be ; for if great temporal deliverances deserved annual thanks-givings on some special daies , then doth an everlasting deliverance from damnation , deserve much more such manner of thanks . but it is farther objected , that all believers in christ , do give thanks for that great mercy of god ( as they do for all other his benefits ) upon the lords daies in special , and upon all ordinary occasions . to this i answer thus , so were the jews to do upon their sabbaths , for all their temporal deliverances ; as for their deliverance from egyptian bondage , and hamans decree of their death ; and yet they had their feast of passeover and purim , to commemorate those deliverances more specially ; and we have special daies set apart for us to praise the lord for our deliverances from the spanish invasion , and the gun-powder treason ; and also for many deliverances , from divers great dangers in these our times of war . but it is objected again , that we do not know certainly what day in our yeer christs birth-day can be celebrated , as the right and true annual day , it being not certainly known ; or at the least , it is questioned by many learned christians . to this i answer , first , that it is not so great a matter whether we know ( strictly ) the day or no ; so as we do solemnize one day thankfully , so neer the true day as we can guess ; for in such a case we shall be accepted : for so saith the apostle , god accepteth the willing mind of his children for the deed , ( which endeavoureth to perform according to their knowledge . secondly , if in case we do know the day strictly , yet it is not absolutely necessary for us to keep it upon that day alwaies 〈◊〉 for the jews did not keep their purim upon the same day of the yeer wherein their deliverance was given them , but as on the next day after ; as you may see in the book of esther , the ninth chapter , and the sixteenth verse to the two and twentienth . and christ jesus himself did excuse david for eating the shew-bread in his great ( necessity : ) and he excused his owne disciples for plucking the eares of corne upon the sabbath day , &c. upon their necessity ; and therein was the ancient proverb verified , viz. necessity hath no law . we are necessitated to observe a day neer the day of christs birth . and the passeover was to be eaten in the first moneth , as you may see in exodus 12. 2 , 3. &c. neverthelesse if you look in 2 chron. 30. 2 , 3. compared with verses the 13. and 15. you may there finde that hezekiah and his people kept it ( at that time ) in the second moneth , contrary to the institution ( in that particular , ) and the reason is there rendred , viz. that they could not keep it at that time in the first moneth ; and yet they were accepted of god too , as in the 20. verse you may see . and although it be said in the last verse now quoted , that hezekiah prayed for the people , and that the lord healed them ; which implyeth , that god was offended with them : you shall see that the reason thereof was for their not preparing themselves better when they did come , ( as in the 18. verse you may see ) for they came unpreparedly to that holy sacrament . if it be questioned whether we may keep it festivally or not ? i answer , we may and ought so to do : ( though not in excesse thereof , ) but first we are to be exercised in the use of the publike ordinances , as the preaching and hearing the word , and in godly prayers and praises , &c. and after that in plentifull feasting , and giving gifts to the poor according to our several abilities : for though fasting be for mourners , yet feasting is for joy and mirth , as you may see in the 8. chapter of the book of nehemiah , the former part of that chapter to the 13 verse , these are those words , eat the fat , and drink the sweet , and send portions to those for whom nothing is prepared , &c. for the joy of the lord is your strength : and the jewes purim was kept festivally , as in the ninth chapter doth appear , in verses the 19 , 20. 22. but it is objected again , that the name that is given to the day , or the manner of its celebration is now justly excepted against , for it is called christ-masse day , which causeth us to beleeve that it was instituted by the pope , or at the least thus named by the pope , for his service which he pretendeth to christ , is called masse , or at least , much of his service is so called . to this i answer briefly , that it is not taken for a bad service in its signification , but indifferently for either bad or good service , ( as some affirm ) and some one word may have divers significations ; and besides it is by some expositors taken for an heap and greatnesse in quantitie , and so we often now use the word , as a masse of money , and the like : but it was taken ( as some affirm ) to dismisse an assembly with a blessing , called missa . and besides if the name were given to a bad intent at the first ( which i do not beleeve ) if in case the pope first gave this name to it , ( for the first popes were such as did accompany us in the way to salvation , and were not so bad as in latter times they have been , and now are ) yet may we not omit so great a duty of joyous praise as the celebration of so great a mercy is , because some have cast in some evill weed into it ; but refine it again that it may be better spirituall nutriment . and therefore take this example of the prophet elisha , who did not cast away all the pottage which had some gourds of the wilde vine in it , but did put in some meal that might over-powre the killing strength of the gourds of that wilde vine , as you may see 2 king. 4. 38. to 42. therefore if the name offend you , you may take as quick a way to alter that fault , as the anabaptists do in a thing not so warrantable as this ; for they can provide a new name against their next washing . but it is further objected , that of late time this feasting hath been abused , by excesse therein , and many vicious actions have been committed in that day we lately so celebrated to that end we now plead so much for ; and therefore it ought to be no more observed as a day of joyous feasting in the remembrance of the birth of christ our saviour . to this i answer : thus the best things have been abused , as namely , the lords day it self ; but many things which are abused may not be taken away or made void , but the abuses purged from them , as i said before concerning the name of the day ; for , though some things may be taken away , or suspended when they are much abused , yet such things whose losse will produce very great ill consequences may not be made void ; for in so doing we shall , lose many good substances which are maintained and preserved by some means that are of lesse concernment , ( in themselves considered ) and especially it is very dangerous to clip off the speciall occasioning of the remembring of so great a mercy , as the celebration of the birth of so dear a saviour . and if we clip off so great a commemoration of christs birth now , it will make way to the neglecting of some other the like mercy another time ; and so ( ere long be ) we shall ( through the displeasure of our god ) lose all good occasions of our speciall thankfulnesse to our god for his sending of christ in the flesh . selah . the especiall celebration of christs birth-day ( though uncertainly known ) doth strengthen our faith concerning his humain nature , or of his taking it in , and of the virgin mary , contrary to the heresie of divers hereticks , as the valentinians , &c. and very likely it was therefore so specially divulged by the angel ( as gods messenger ) to be noted , and celebrated with joy by those shepheards , and also performed by the multitude of angels , as an example to men on earth , to preserve the saints from the heresies of those hereticks , as are mentioned by st. john in his 1. epistle , chap. 4. 1 , 2 , 3. and his 2d . epistle , ver. 7. for , that men may be assured that he took his humane nature in , and of the virgin mary , and not otherwise , therefore his birth is expressed by name , in these words , vnto you is born , &c. and because they should rejoyce for it timely , therefore the time is made known to them also , in these words , this day . and lest they should not be incited or moved thereunto by the bare promulgation , therfore their welfare in him , is divulged unto them , in this word saviour ; and that they might not think , that it should be to them onely , they are therefore certified that the benefit belonged to all sorts of people . and because he was to save them from their sins , therfore it was tydings of great joy , ( said the angel . ) and that they might take the greater notice of this so great a mercy , therefore the angel prepareth their attention with this word , behold , behold i bring you tydings of great joy , &c. thus we may see how the all-sufficient fore-knowing god hath provided for us a speciall means to strengthen our faith , concerning the humane nature of our saviour , taking it in , and from the virgin mary , against all those hereticall seducings of men ( that afterwards were to deny the same ) by noting his birth to the shepherds for its joyfull celebration . and surely ( as it is reported ) the polonians do kneel at the receiving of the sacrament of the body and blood of christ , because many arrians deny him to be god . so we may upon the like reason , and with a better warrant , solemnize the commemoration of christs birth , because many now begin to question his humanitie ; i say upon better warrant : viz : from the angel his inciting the shepherds to rejoyce at his birth , and the multitude of the heavenly host promulgating of their exemplary praises , for that transcendent gift , given for the everlasting joy of all ( sorts of ) people . and also , from the shepherds exemplary gloryfying , and praising god , as they returned from that joyfull sight of christ then new born , as appears ver. 20. and surely the chief question is ( by our christians that oppose the celebration of a day in commemoration of his birth ) whether we may set apart some speciall day for a joyous and festivall celebration of his birth , or whether we ought to do it onely in the generall ; and me thinks it is a very weak question for wise and knowing men to make , the premises wel considered . and you may take notice that the children of israel ( being enjoyned to offer divers offerings ) might offer some offerings over and above to the lord of their own voluntary will and affections , as thank-offerings , and the like , as you may see in levit. 22. 29. and chap. 6. 16. and they might make some vows to do , or not to do some things , and therefore david inciteth us to it in psal 50. 14. in these words , offer unto god thanksgiving , and pay thy vows to the most high . and in colos. 27. paul will have us to abound in thanksgiving . and likewise they might offer some burnt-offerings of their voluntary free will without any strict injunction in that particular , as in 2 chron. 22. 31. you may see . and in the new testament it is said , that paul had a vow ; and in acts 21. 23 it is said , that there were foure men that had a vow on them ; for , we have liberty to vow to humble and afflict our souls ( as they of the jews had ) when we please , ( upon divers occasions ) as in numb. 30. 13. and act. 21. 23. &c. and so likewise have we libertie to give thanks with joy to god particularly , and specially , upon divers occasions concurring , and solemnly too ; for , although all kinds of sacrifices might not be offered at mans choice of times , yet some kinds of sacrifices might be offered at mans choice , and choice of times ( for the more part ) and voluntarily of their free will onely , as in deut. 23. 23. what think you of that which the israelites did in the time of the reign of king hezekiah , as in 2 chron. 30. 23. you may read ; for they kept other seven dayes festivally to the lord , after they had kept the feast of the passeover ; and that 7. dayes feast ; was of their own free will and affections , by their own counsell , saith the text there . and you may there perceive that the holy ghost noteth it to their commendation . and truly if this solemne joyous thankfulnesse in a festivall way , was so acceptable to god without any speciall command , then much more will the joyous , and thankfull celebration of christs birth-day in a festivall way be acceptable upon a more warrantable ground , namely , the proclamation from god by his holy angel to the shepherds ( at first ) to rejoyce for a great good , given for the good of ( all ) people ; for we must abound in thanksgiving , and rejoyce evermore ; these being our spirituall sacrifices , as those corporall sacrifices were for them then . besides all this alreadie premised , let us take notice of the great inconveniences that cometh to the civill state of the whole kingdom , by the endeavouring to overthrow the joyous observation of this birth-day of our saviour ; and especially in these times wherein the state standeth so fickle , wicked men being apt to make an insurrection upon the least occasion : and much more upon such an occasion as this , wherein ungodly men may procure so great a partie of better men to joyne with them , though not to so bad an end , but , in an holy indignation ; for many of those that love christ , with a well-informed judgement in this particular , upon the consideration of the great love that christ hath shewed to them , in coming to be their saviour , taking flesh in and of the virgin : will be apt to be jealous of the losse of the occasion of the especiall remembring of his coming in the flesh . and besides , wicked men will be forward to take this occasion as a cloak to put on to make a par●ie for a worse end , when they see the observation thereof so much opposed . therefore it is fitting that we i 〈◊〉 itate the apostle in the cutting off occasion from them that seek occasion ( to do wickednes and mischief ) and especially in a matter that is so clearly lawfull , and convenient too , as the speciall giving of thanks with joy is , or as the joyous celebration of christs birth-day is to the spouse of christ . for , although the leviticall-ceremoniall daies , times , months , and yeers , are abolished , being but types of those things that are fulfilled by christ : as is mentioned in gal. 4. 10. see v. 3. yet the same apostle affirmeth confidently , that he that thinketh he may not set apart some dayes now under the gospel to celebrate evangelicall duties , as hearing the word , and receiving the sacraments , and offering the sacrifice of speciall thanksgivings for some speciall mercies of god , is as weak as he that thinketh that he may eat but hearbs , as you may see in rom. 14. 1 , 2 , 3 , 4 , 5 , 6. and therefore i entreat all well affected people to use their endeavour to get vitious men to be restrained from their abusing of themselves , and the time , to the dishonour of our saviour , the wounding of their own souls to everlasting death , and to the scandalizing of good men , and the perverting of others . and this may be done sometimes by gentle means , and sometimes by chastisements , and punishments , provided that the fault be a notorious sin , or at the least more then an ordinary blemish ; for i know that some make mountains of mole-hils ( comparing one sin to another ) against some men . and truly i beleeve that some do rejoyce to see some men transgresse against god in that day , because they would thereby take an occasion to make the observation of it to be odious to some that may be a mean to take it quite away ; out of a malignant spirit towards the observers of it . i hope better of many . i entreat you to consider , that when men are restrained from the libertie of timely recreation , they then ( for a time ) will be the more unruly when first they come to obtain it again ; and especially from youths , and young raw-manner'd men ; as it is with horses and cows that have been stalled up , &c. if we under the gospel be not afforded daies of refreshing , yea , and somewhat often too , we shall be in greater bondage ( in this kinde ) then the jews in or under the old testament ; for they had many festivals , and they were much refreshed by them ; shall we be in greater bondage to labour then they were ? and shall not we have liberty from sparing dye● , for feasting , as well as they ? they feasted divers dayes together , sometimes , and thereby love and good will was the better occasioned in many that were godly ; and we may do so too ; though not with all the same ceremonies as they did , because not altogether to the same end as they did ; and at such times the poore may be the more easily relieved , and give thanks to god , and pray for us . and by this means men will not be so forward to borrow so much of the sabbath , or lords day to prophane it as ( perhaps ) now they do , when they shall have other convenient time , for their necessarie recreation . i do confesse that some things that are lawfull to be observed and celebrated , may ( for a time ) be suspended , and not celebrated ; provided that it be not forborn as a thing unlawfull , but as a thing inconvenient ; as to prevent a farther mischief for the present time ; but if that which in it self is lawfull , be forborn as a thing unlawfull , then will honest knowing men be offended , and so it will breed a great disturbance in the state ; evill men taking that occasion as a fair cloak to put on , for to begin a quarrell ; and so incite some better men to take part with them ( though not ayming at the same end ) ; therefore it is fitting that men be taught how to distinguish between things lawfull , and things unlawfull ; and between those things that are so lawfull as that they may not be dispensed with , so as to neglect the celebration thereof at the instant time ; and those things that may be dispensed with for a time to prevent some great mischief . and now i will note ( to those that shall either read or hear the premises in this little tract ) some of the particulars contained in the same , for their better remembring what i have been hitherto spelling . first , that the celebration of christs birth with joy was promulgated to the shepherds , because he was born to them a saviour . secondly , that they had an example set before them to lead them on to the performance of that their duty , by a multitude of angels singing out his glory at his birth . thirdly , that his birth was much respected by the prophet isaiah , he seeing it but by faith . fourthly , that the wisemen of the east were sent by the speciall providence of god , by a speciall star , to honour christ being new born . fifthly , that because the angel told zachariah that many should rejoyce at the birth of john the baptist , ( who was but the fore-runner of christ ) therefore , they were to rejoyce at the birth of christ their saviour much more . sixthly , that it is our dutie to rejoyce for the birth of christ as much as it was their duty so to do , because the benefit of his birth belongeth to us as much as it did unto them then ; for the tydings of joy by reason of the birth of our saviour christ , belong to all those that at any time did , do , or shall beleeve in him , as said the angel . seventhly , divers questions are answered , as , first whether we are , or ought , to keep it annually and successively , in case the day of his birth be known to us annually in the strict time . eightly , whether we ought , or may , keep the celebration of christs birth as neer the annuall day , as may be , if in case the strict time be not known to us as it was to those shepherds then living at his birth , &c. and many the like questions . ninthly , that if in case there had been no command given for the joyous celebration of his birth , yet we may do it at our freedome of choice which is left us by the will of god ; for i have proved , that as the jews might afflict their souls voluntarily ( as they had occasions ) so they might rejoyce , and offer thanksgivings at their own free will solemnly without any speciall command , ( at some convenient time ) at their own choice . tenthly , i have proved , that the jews in the dayes of king hezekiah did keep seven dayes with joyous feasting to the lord , by their own counsell , after they had kept the passeover , without any command from god so to do ; and yet the holy ghost noteth it as acceptable , and therefore it is an example for us to do the like . and if we kept more dayes evangelically holy , we should not sin in so doing . eleventhly , i have noted divers reasons for the keeping of the celebration of his birth-day , as to prevent us from being seduced to the heresie of those that did ( and perhaps now do ) deny that christ came in the flesh ; and that he did not take it in and of the virgin mary , &c. and lastly , i have noted divers other inconveniences that may hap to the civill state by our not observing it in times of divisions ( in some cases , ) and therefore the premises well considered , ( especially with the leave of authority ) i will conclude with the words of st. paul in 1 corinth . 5. 8. though he spake it in a spirituall way , let us keep the feast , not with old leaven , neither with the leaven of malice and wickednesse : but with the unleavened bread of sinceritie and truth . thus let strength bear down weaknesse . octob. 17. 1648. imprimatur john downame . finis . the great mystery of godliness jesus christ our lord god and man, and man with god; one in jesus christ our lord. by mr. erbury minister of the word. erbery, william, 1604-1654. this text is an enriched version of the tcp digital transcription a00395 of text s120456 in the english short title catalog (stc 10511.5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 42 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a00395 stc 10511.5 estc s120456 99855653 99855653 21155 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a00395) transcribed from: (early english books online ; image set 21155) images scanned from microfilm: (early english books, 1475-1640 ; 738:10) the great mystery of godliness jesus christ our lord god and man, and man with god; one in jesus christ our lord. by mr. erbury minister of the word. erbery, william, 1604-1654. [4], 43, [1] p. printed by m. f[lesher] for rob. milbourne, in little britain, at the signe of the holy lambe, london : 1640. an edition of: the great mystery of godlinesse. printer's name from stc. helps to devotion, partly in outline form. identified as stc 10511a on umi microfilm, reel 738. reproduction of the original in the folger shakespeare library. eng jesus christ -mystical body -early works to 1800. a00395 s120456 (stc 10511.5). civilwar no the great mystery of godliness: jesus christ our lord god and man, and man with god; one in jesus christ our lord. by mr. erbury minister of erbery, william 1640 7922 15 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-11 tcp assigned for keying and markup 2006-11 aptara keyed and coded from proquest page images 2008-03 elspeth healey sampled and proofread 2008-03 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the great mystery of godliness : jesus christ our lord god and man , and man with god ; one in jesus christ our lord . by mr. erbury minister of the word . 1 cor. 2. 6 , 7 , 14. we speak wisdome among them that are perfect ; yet not the wisdome of this world , nor of the princes of this world that come to nought ; but we speak the wisdome of god in a mystery . but the naturall man receiveth not the things of the spirit of god ; for they are foolishnesse unto him : neither can he know them because they are spiritually discerned . gal. 3. 28. ye are all , one , in jesus christ . london , printed by m. f. for rob. milbourne , in little britain , at the signe of the holy lamb . 1640. the mysticall union of christ and his church ; grace , mercy and peace with all spirituall and speciall blessings of heaven be multiplied upon you and in you , by the blessed spirit from god the father through christ jesus our lord . amen . q. what must you do to be holy here , and happy hereafter ? a. two things ; first , know christ , john , 17. 3. secondly , be knit unto him , john●7 . 21 , 22 , 23 , 24. q. by what meanes may we come ●o this ? a. first , outwardly . 1. in the word i am taught to know him joh. 17. 8. 2. in the sacraments i am tied and knit to him , 1 cor. 10. 61. secondly , inwardly 1. by faith on my part , ephe. 3. 17. gal. 3. 27 , 28 , 29. 1. grounded on the word wherein i receive him . 2. growing in the sacrament wherein i am received into him . 2. by the spirit on gods part , 1 cor. 6. 17. and 12. 13. 1. assuring christ unto me in the word , eph. 1. 13. 2. sealing christ unto me in the sacrament , rom. 4. 11. this is my body , so the word saies without , when the bread is given in the sacrament , and so the spirit speaks within , assuring , yea , making 1. the body of christ as verily present to the faithfull , as the bread is to the receiver , 1 cor. 11. 24 , 26. 2. the faithfull partaker of christs body as verily as of the bread which he eates , 1 cor. 10. 16. 3. the faithfull one with christs body as verily as the bread received & eaten is one with his body that feeds upon it , 1 cor. 12. 12. part . i. quest . what is it to know christ ? a. to find 1. the want of christ , phil. 3. 7. 2. the worth of christ , phil. 3. 8. 3. a willingnesse in me to receive christ , phil. 3. 9 , 10 , 12 , 14. first , when i feele the want of christ in respect of the guilt and filth of sin in me . secondly , find the worth of christ to pardon and purge my sin . thirdly , feele and find a willingnesse in me to receive , christ , that is , to accept of him on his own conditions . 1 not only to be my priest and jesus to save me by his blood , heb. 2. 17 2 nor only to be my prophet and christ , to teach me by his word , act. 3. 22. 3 but also to be my prince & lord to rule mee by his spirit , leaving my old lust , and living by his laws , denying my selfe , and delighting to do whatever he commands , act. 5. 31. then i know christ , and this is to beleeve in him . read 1 joh. 1. 6 , 7. and cha. 2. 1 , 2 , 3 , 4. so mat. 28. 20. mar. 9. from v. 43. to the end . luke 6. 46. joh. 15. 14. §. 1. q. how do you know the want of christ ? a. 1 i am far and for ever in my selfe separated from god by my sin naturall and actuall , isa. 59. 2. psal. 58 3. ephe. 2. 13 , 14. 2 i am foully stained and stinking with all sin in my whole nature , soule and body , psal. 14. 3. and 51. 5. rom. 3 from ver. 10. to 20. 3 there is no power in me to think a good thought , or to keep any one of gods commandements once in all my life , 2 cor. 3. 5. rom. 3. 9 , 10. james 3. 2. 4 there is no plague but is upon me , and for the sinfulnesse of my nature & sins of my life , every curse of god is on my soule and body in this life , and that which is to come , deut. 27. 26. & 28. 16 mat. 25. 41. 5 there is no good dwelling in my flesh , nay not onely an emptinesse of all good , but an enmity against it , gen. 6. 5. rom. 7. 18. & 8. 7. 6 i have no power to please god in any good i doe , rom. 8. 8. prov. 15. 8. heb. 11. 6. 7 i have no hope to goe to heaven when i die , 1 cor. 15. 50. rev. 21. 27. o how miserable and wretched is that man or woman that lives and dies ( as many doe , mat. 7. 13. ) in this corrupt and cursed condition without christ ! §. 2. q. vvhat worth do you find in christ ? a. 1. the excellency of his person , being the onely begotten , beloved son of god , the heire of all things , the head of his church , angels , principalities and powers , being subject unto him , eph. 1. 21 , 22. col. 1. 15 , 16 , 17 , 18 , 19. heb. 1 , 2 , 3 , 4. 1 pet. 3. 22. 2 the exceeding riches of his grace freely offered , and fully given unto me in the gospel , eph. 2. 7. & 3. 8. isay 61. 1 , &c. 3 the blessings that he brings , acts 3. 26. eph. 1. 3. 4 the graces that he gives , john 1. 14. 16. o how happy is that man or woman that is made one with the son of god! ( how few are they christ knowes , mat. 7. 14. ) yet thrice happy is hee or shee that have him for their head and husband , who hath all power in his hands , all heavenly blessings to bestow upon them , all spirituall graces to give unto them , and an unsearchable riches of grace to endow them to eternall glory . q. what is the grace of christ ? a. it is an honourable , holy and happy condition that christ hath called me unto by the gospel ; who being the second adam , received my nature unto himselfe , restored it with himselfe into favour with god againe from whom i fell , and raised my faln nature into a higher favour and grace with god the father then it was in the first adam before his fall , eph. 2. 5 , 6. 1 he hath taken my nature separated from god , and hath now united it to the godhead for ever , joh. 1. 14. heb. 2. 11 , 14. 2 he hath sanctified my nature sinfull in me , but perfectly holy in him , luke 1. 35. joh. 17. 19. heb. 7. 26. 3 he hath in my nature fulfilled the whole law for me , which i could never doe , rom. 10. 5. & 8. 4. 4 hee hath for my sin in my stead suffered the whole wrath of the lord , the curse of the law which i could never suffer , isa. 53. 4 , 5. 2 cor. 5. 21. gal. 3. 13. 1 pet. 2. 24. 5 he filled my nature in himselfe with all grace , god gave him not the spirit by measure , but being made flesh , we beheld his glory , the glory as of the only begotten of the father , full of grace and truth , john 1. 14. and 3. 34 , 35. 6 he fulfilled all righteousnesse that was to be done or suffered in life or death by me , in my nature , in whom god was well pleased , mat. 3. 15 , 17. mat. 12. 18. 7 he raignes in my nature glorified above all in heaven , ephes. 1. 20. §. 3. q. vvhy are you so willing to receive christ ? a. that i may be knit unto him , gal , 3. 26. 28. part . ii. q. vvhat is it to bee knit unto christ . a. to become one with him by his spirit , and my faith looking up and laying hold on my nature in him , that as hee tooke my flesh and made it his , so i take his flesh and make it mine , that thus i might bee one with him and he with me . i dwell in him and he in me ; hee dwelleth in me by faith , and i dwell in him in my flesh ; that as my nature is become his , so all his might be mine , joh. 17. 21. and 6. 56. ephes. 3. 17. cant. 6. 7. q. how are you one with christ jesus ? a. 1. not one in conceit and imagination . 2 nor one in consent and affection . 3 nor one in substance and transfusion , as if the godhead or manhood of christ were mixt with any substance . 4 but one in spirit , or rather one spirit , that is more , the self-same spirit dwelling in him , dwels in me : so uniting me unto him , that through his manhood from his godhead , it conveyes , and i receive all spirituall life in soule and body for ever , 1 cor. 6. 17 rom. 8. 11. 1 joh. 3. 23. john 6. 60. q. what union then is this that is betweene christ and you ? a. the nearest that may be imagined : for there is an union , first , of linage or flesh ; thus many kinsmen are one . 2 of love or friendship ; thus many men are one , acts 4. 32. the soule of jonathan was knit to david , and this union of spirits is nearer then the first of bodies . 3 matrimoniall ; thus man and wife are one , and this union is nearer then both the former , seeing married persons are not onely one in flesh , but in highest love and friendship ; besides a man must forsake father , nearest flesh and friends to follow and cleave to his wife . 4 mysticall , thus christ and his church are one by a nearer union then all the three ; for christ is not onely , first , partaker of flesh and blood with us , heb. 2. 14. secondly , we are his friends , john 15. 14. thirdly , he is our husband also , isay 54. 5. fourthly , but also he is our head , and we are members of his body , of his flesh , and of his bone ; and this union is called mysticall , because it is more then any , unconceivable in thought , and unutterable by tongue ; kinsmen , friends , and married ones must die , and then their union ends . but christ hath so taken my flesh as never to be divided from it ; such a friend as not life nor death can divide me from him , whose love passeth all knowledge and time , loving me unto the end , and after all ; and not onely beloved , but i am betrothed and married to him for ever , and not onely betrothed , but i am of his body , of his flesh , and of his bones , nay , by faith i eate his flesh and drink his blood , what nearer union can be ? q. what is it to eat his flesh ? a. 1. to apprehend , apply , and partake of his flesh as my owne , as the meat i eat is mine . 2 to beleeve that i am truely and really ( though spiritually ) united unto him , and one with him , of his bone , and of his flesh , as the meat i eat becomes one with my substance . 3 to expect in faith for all grace and growth in good strength in his services , quickning and comfort , and eternall life from the flesh of christ : as the meat i eat maintaines life , gives nourishment and enables mee for all naturall actions , so doth christ , for spirituall bread strengthens mans heart , and wine cheares it , so , and more in mee doth christs flesh and blood . q. how shall i make this knowledge of christ effectuall , and the knot fast for ever ? a. 1. by a faithfull humble meditating on the grace of christ , joh. 6. 43 , 44 , 45 , 55 , 56. 2 by an affectionate hearty thanksgiving to god the father who hath blessed me with all spirituall blessings in christ , eph. 1. 3. 3 by a fruitfull diligent growing in all the graces of the spirit , joh. 15. 3. 4 by fervent daily prayer to god the father through christ jesus by the spirit to enlighten and lead me to the love of god unto eternall life , eph. 1. 17. and 3. 19. 2 thess. 3. 5. §. 4. q. how doe you meditate on christ ? a. i desire to know christ , not as one farre from mee , but as one with me , and i in him , and from him , or rather through my flesh in him , receiving all things from god the father for my salvation . this is the meaning of that , joh. 6. 56. spoken of before , to eate the flesh of christ ( i. e. ) by faith to apply and truly to partake of christs flesh as mine owne , and being out of my self , in it to have life , and through it to have all things that concerne grace and glory . this is that s. paul determined to know , onely jesus christ , and him crucified , 1 cor. 2. 2. gal. 2. 20. for this excellent knowledge s. paul counted all things but dung , that he might win christ ; what is that ? that i might bee found in him not having mine owne righteousnesse but his , not my selfe , but him , phil. 3. 8 , 9 , 10. q. what doe you meditate of in christ ? a. 1. i finde my nature , soule and body united to god in him , and therefore feele my self reconciled , and at one with god the father ; his father , my father , his god my god , joh. 14. 20. 21 , 23. & 20. 17. 2 i see my nature sanctified perfectly in his person , from which i seek a power to sanctifie mine more and more in my person , heb. 2. 11. john 17. 10. 3 as hee hath fulfilled the law for me , so 1 in him god accounts me righteous , rom. 3. 22. 2 cor. 5. 21. 2 in me god accepts of my upright purpose to please him in all things for perfect righteousnesse , psal. 119. 1 , 2 , 3 , 4 , 5 , 6. 3 from him i receive a power to perform the whole law in every point , though not perfectly in the highest pitch and purity that the law requires , yet ( seeking and striving to perfection ) pleasingly as god accepts in christ jesus ; who fulfilling the law for me in my flesh , which he took , writes the law in me by his spirit , which he gives , making me to delight ●n the law of god in the inward man , to be ready to doe his will , to have respect to all his commandements , to refrain my feet from every evill way , to purge my self from all filthinesse of flesh and spirit , perfecting holinesse in his fear , jer. 31. 33. & 32. 40. heb. 8. 10. rom. 7. 22. psal. 40. 8. & 119. 6. 101. 2. 2 cor. 7. 1 phil. 3. 12 , 13 , 14 , 15. 4 he hath satisfied gods justice in suffering in my stead , being made a curse for me , and in his own self bearing my sins in his own body upon the tree ; so i look for 1 peace in my self from above , being crucified with christ , gal. 2. 20 2 power over sin within , being crucified with christ in my corrupt nature , rom. 6. 6. christ stood on the crosse as my surety in my stead . 1 as a sinner ; for he was made sin for me , 2 cor. 5. 2. 2 as accursed , for hee was made a curse for me , gal. 3. 13. so being one with him . 1 as hee in my nature is full o● grace , so out of his fulnesse i looke to receive grace for grace , joh. 1. 16. col. 1. 9. & 2. 3 , 9 , 10. 2 my best duties are in me damnable , but in christ jesus , god and man , my mediator and master , my person is accepted , and all my actions pleasing , eph. 1. 6. 3 i see my self shut out of paradise , i have no hope of heaven in my selfe , a dead dog , a damned creature , an heir of hell ; but god which is rich in mercy , for his great love wherewith hee hath loved me when i was dead in sin , hath quickned me together with christ , and raised mee up with him , and made me sit together in heavenly places with christ jesus . so then in christ i rose , and in christ now i raign in heaven being now on earth , ( i. e. ) i see by faith my own nature in christ sitting at the right hand of god , who is my good and great high priest , in 1 presenting my person to the father and making mee pleasing unto him , heb. 4. 14. 2 perfuming my prayers , and praying for mee to his father , heb. 7. 25. revel. 8. 3 , 4. 3 preparing a place for me , and me for that place by his spirit , john 14. 2 , 16. col. 1. 12. §. 5. q. vvhat are the blessings that christ jesus brings ? a. first , eternall election to life in his fathers love , eph. 1. 4. 2 adoption to become the son of god with himselfe , eph. 1. 5. 3 acceptation of my person , and all my actions in him , eph. 1. 6. 4 redemption of my soule and body by his blood ; and justification , whereby i am fully cleared from gods judgement , freed from gods wrath , my sins forgiven , and i freely accounted as just , eph. 1. 7. 5 vocation , whereby i am the called of christ jesus , rom. 1. 6. in the gospel , wherein he hath abounded to me in all wisdome and prudence , having made knowne unto mee the mystery of his will , eph. 1. 8 , 9. 6 eternall salvation , and an immortall inheritance in heaven with all angels and saints that ever were or shall be , eph. 1. 10 , 11. and all this to the praise of the glory of his grace , eph. 1. 6 , 12. §. 6. q. vvhat are the graces that christ jesus gives ? a. 1. knowledge , col. 2. 3. to understand , 1 the word of god and meaning of the scriptures , luke 24. 45. 2 the will of god , iohn 15. 15. and the minde of christ , 1 cor. 2. 16. 3 the mysteries , of the kingdome of heaven , mat. 13. 11. 4 the misery , wretchednesse , blindnesse , poverty , nakednesse of my naughty nature , rev. 3. 17 , 18. rom. 7. 18. 5 the graces of the spirit in me , and the good things which are freely given unto mee of god through christ jesus , 1 cor. 2. 12. 2 faith , with the beginning and increase thereof , mark 9. 24. luke 17. 5. eph. 2. 8. 3 repentance with a mourning melting spirit , acts 5. 31. for every sin in my self and others by christs look on me , luke 22. 61 , 62. and mine on christ , zech. 12. 10. 4 love to god and men , good and bad , deut. 30. 6. rom. 5. 5. 1 thes. 4. 9. mat. 5. 44. 5 the feare of the lord god , ier. 32. 40. this covenant is made in christ , heb. 8. 8. therefore he gives it , working it in mee by his spirit , and warning me of it by his word , luke 12. 5. 6 hope of my inheritance in heaven , rom. 15. 13. 2 thess. 2. 16. 7 in a word all other graces springing from the father , the fountaine of grace , conveied in christ , through his flesh by his spirit into my heart , shed abroad and streaming on to everlasting life , iohn 4. 14. & 7. 37 , 38. gal. 5. 22 , 23 , 24. §. 7. q. vvhat must you doe on your part to continue your communion with god the father in christ jesus by the spirit ? a. 1. generally . 1 fly for my life every sin open or secret , and every appearance of evill that may separate betweene god and me , or make mee faile of his grace in christ , or grieve his holy spirit , esay 59. 2. heb. 12. 15. eph. 4. 30. 2 follow after holinesse , and in all holy occasions , company and courses , commanded by god and commended by good men , continue and increase in all goodnesse & all good duties , cleansing my selfe continually from all filthinesse of flesh and spirit , perfecting holinesse in his feare , 2 cor. 7. 1. 2 particularly . 1 i give all diligence alwayes to make my calling and election sure , 2 pet. 1. 10. 2 walke humbly with my god hourely , with a reverend awfull respect of his presence , fearing to offend his majesty in any thing , mich. 6. 8 psal. 139. 2 , 3. 3 renew my repentance daily for my hourely offences or frailty , confessing them in particular , and craving pardon , and purging , 1 joh. 1. 9. 4 i humble my selfe weekly in fasting for some speciall sins and daily slips in his service , or my calling ; put aside some houres , if i cannot a whole day , mat. 5. 20. and 6. 17. 5 remember to covenant monthly with my lord in the sacrament of the body and bloud of christ jesus , or as oft as it is administred , 1 cor. 11. 26. 6 once in the yeare cast up all my accounts , see how my communion is increased , and my corruptions lessened , and how far i am gone and grown in grace , and in the knowledge of christ , lev. 16. 34. once a yeare merchants cast up their whole accounts , and husbandmen know their increase of corne and cattell ; so they who are wise merchants and working christians , may observe in themselves a change or increase in a yeares space , what cannot be so sensibly perceived in a short time . 7 the christian sabbaths and saints must be my delight , holy and honorable , when , and with whom i have more opportunity and time to have communion with thy god , isa. 58. 13. psal. 16. 3. 8 the word of god must abide & dwell in me richly , wherein i may acquaint my selfe with my masters will , my fathers love , and communicate both to my fellow servants and brethren , col. 3. 16. 9 take heed of omitting any occasion of doing good , or receiving good in conference or company with men , or my good duty in publicke or private before god , mal. 3. 16. 10 beware of carelesse and customary performance of any holy duty , but do it in love of communion with my god , that by every prayer i make , every word i heare , &c. i may come neerer to him in christ jesus , jer. 48. 10. psal. 73. 28. 11 weane my selfe from the world , use the world as not using it , entangle not my self in other mens matters nor mine own , draw heavenly thoughts from earthly things , deny my selfe not only in indifferent , but in lawfull , yea necessary things , 1 cor. 7. 31. & 6. 12. 12 watch my heart with all diligence , the rising of my lust , the checks of my conscience , the motions of the spirit , &c ▪ pro. 4. 23. 13 worke out my salvation with feare and trembling , striving harder ▪ running faster , and pressing on to the prize of the high calling of god in christ jesus , phil. 2. 12. and 3. 14. 14 observe still my present estate ▪ the tempter of my soule , my spirituall decayes , deadnesse , dulnesse , hardnesse of heart , security , strangenesse from god , i suffer not these to stay long upon me , but stir up my selfe by repentance and prayer , and strengthen the things which remaine and are ready to die , rev. 3. 2 , 17. and 2. 4 , 5. 15 goe forward in good duties , fruitfull in good works , fervent in spirit , zealous in gods cause , sensible of the least sinne , and above all things beward of barrennesse and back-sliding , and an evill heart of unbeliefe in departing from the living god , 1 cor. 15. 58. col. 1. 10. rom. 12. 11. 1 thes. 5. 22. heb. 10. 16 stir up my faith continually , seek to the lord , strengthen it , study the promises , apply them perfectly , and in them christ to thy selfe , sticke very fast unto the lord , cleave unto him , cling about him , depart not from him , depend upon him , delight in him , and be thankfull to him , beleeve and live in the light of his countenance , and of his commandements , isa. 64. 7. 2 tim. 1. 6. 1 pet. 1. 13. act. 11. 23. 17 in my nearest approaches , and dearest imbraces by him , i am not too bold , but in my strongest feelings , sweetest refreshments , spirituall consolations in christ , comforts of the spirit , joy in gods face and favour , i feare and tremble before him , psal. 2 11. 1 pet. 1. 17. 18 feare the lord my god all my dayes , a feare not of distrust but of diligence to work , & jealousie to watch my selfe , a feare not servile only of his justice , but sonnelike of his goodnesse , a feare not to drive me from god , but to draw mee to him ; wee cannot beleeve or love the lord too much , but yet god doth not cocker his children , therefore when thou most beleeves● that thou liest in the arms of his love , feare the more , lest then thou fall asleep , secure and sweetly sin : satan seeks but this , to find thee thus , hee cares not then , but rocks , sits by , and sings , and keeps thee fast asleep , with the sweet sound of faith and assurance pro. 28. 14. oh the slights of satan , the methods , mysteries , and depths of the devill , in our neerest communion with god to cast us farthest from him ! 19 continue constant in prayer , watching thereunto with all perseverance , present my selfe oft before the lord upon my knees , in my closet , or some corner , if it bee but a word or two , 't will increase my acquaintance and my communion with him ; have my heart ever upward , heavenly and humble , sending up sometimes strong groanes , sudden sighs , short ejaculations , petitions or prayses in the midst of worldly affairs , callings and company , &c. when they think not of it , steale a secret thought to the throne of grace , and my father which seeth in secret , &c. luk. 18. 1. eph. 6. 18. col. 4. 2. 1 pet. 4. 7. neh. 2. 4. §. 8. q. vvhat should you especially pray for ? a. 1 that the god of our lord ●esus christ , the father of glory may give unto me the spirit of wisdom and revelation in the knowledge of him ; the eye of my understanding being enlightened , that i may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints : and what is the exceeding greatnesse of his power to us-ward , who beleeves according to the working of his mighty power . in 1 pardoning all my sinnes against him , num. 14. 17. 2 subduing the power of every sin in me , mich. 7. 19. 3 sanctifying me more and more in spirit , soule , and body blamelesse , 1 thes. 5. 23. 4 strengthening mee in all hi● services , isa. 40. 29. 5 supporting me in all my sufferings , faintings , feares , isa. 41. 1● 6 supplying all my wants exceeding abundantly above all tha● i can aske or think , eph. 3. 20. 7 saving me to the uttermo●● from all evill , heb. 7. 25. 8 preserving me to salvation , tha● i fall not from good , 1 pet. 1. 5 ▪ 9 presenting me faultlesse before his glorious presence with joy , jude 24. 10 raising me at the last day , and changing my vile body that it may be like unto his glorious body , according to his mighty working , &c. phil. 3. 21. which he wrought in christ when he raised him from the dead , and set him at his own right hand in the heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : and hath put all things under his feet , and gave him to be the head over all things to the church ; which is his body , the fulnesse of him that filleth all in all , eph. 1. 17 , 18 , &c. 2 that god would grant me according to the riches of his glory , to be strengthened with might by his spirit in the inner man , that christ may dwell in my heart by faith , that being rooted and grounded in love , i may be able to comprehend with all saints what is the breadth , and length , and depth , and height : and to know the love of christ which passeth knowledge , that i may be filled with all the fulnesse of god , eph. 3. 16 , 17 , 18. 1 the fulnesse of the knowledge of his will , col. 1. 9. 2 the full assurance of his favour , col. 2. 2. 3 the fulnesse of all grace in christ jesus . 4 the fulnesse of all joy in the holy ghost , unspeakeable and glorious , not only in the feelings of faith , but of afflictions , 1 pet. 1. 6 , 8. rom. 5. 3. 5 the fulnesse of glory in his haevenly kingdome at his right hand , when he sits to intercede for mee and his whole mysticall body , to raigne in us his members , and over his and our enemies , till the last day , when he shall deliver up the kingdome to god the father , 1 cor. 15. 28. then god shall be all in all , when wee shall bee filled with the fulnesse of god , and see him face to face . now we see god the father mediately in the face of christ , then we shal see him immediately face to face with christ : yet without a mediator ; now we are filled with the fulnesse of christ only , then we shall be filled with the fulnesse of god alone . 1 we are the fulnesse of christ who being his members , he accounts himselfe but maimed without us , eph. 1. 23 1 cor. 12. 12. 2 we have the fulnesse of god , in christ , who being our head , supplies by his spirit all things unto us , that can be had in god the father , or from him , what ever can make us : 1 holy in him here , 2 happy with him hereafter . ephe. 3. 19. 1 john 1. 3. now unto him who is able to do exceeding abundantly above all that we aske or thinke , according to the power that worketh in us : unto him be glory in the church by christ jesus , throughout all ages , world without end , amen , eph. 3. 20 , 21. in him ( that is christ ) we actually are by our actuall incorporation into that society which hath him for their head , and doth make together with him one body ( he and they in that respect having one name , 1 cor. 12. 12. ) for which cause by vertue of this mysticall conjunction , we are of him and in him , even as though our flesh and bones should be made continuate with his . hooker pag. 123. ergo gratulemur & agamus gratias , non solumnos christianos factos esse , sed etiam christum . intelligitis , fratres , gratiam dei super nos ; capitis , admiramini , gaudete . christus facti sumus ; si enim ille caput est , & nos membra , totus ille homo & nos . august . in iohan. tract. 31. let us rejoyce and give thankes , that we are not onely made christian men , but also made christs brethren ; yee understand the grace of god , that is upon us ; ye understand it , ye wonder at it . rejoyce ye , we are made christ . for if he be the head and we the members , both he and we are one whole man . the mystery of jesus christ , emmanuel god with us . the mystery of incarnation . god with us : receiving us into himself , uniting our nature with his into the person of his son , mat. 1. 23. ioh. 1. 14. heb. 2. 16. 1 tim. 3. 16. god with us . the mystery of reconciliation . god with us : reconciling us unto himselfe , accepting our persons , not imputing our sins by the blood of his son , 2 cor. 5. 18 , 19. god in christ . the mystery of regeneration . god with us : renewing our natures to bee like himselfe , partakers of the divine nature , changing us into his owne image by the spirit of his son , col. 1. 27 , 28. 2 cor. 3. 18. 2 pet. 1. 4. christ in us . the mystery of mysticall vnion . god with us : uniting our persons to his son by his spirit and our faith , wherby we are members of christs body , of his bone , and of his flesh , which we feed on , finding life , grace , and spirituall strength , conveyed through it by the spirit from god the father , eph. 5. 30 , 32. ioh. 6. 56 , 60. we in christ . the mystery of the gospel . god with us : who were without god , without christ , without hope or mercy , no people , strangers from the common-weale of israel , and covenant of promise , enemies of god , children of his wrath , in the power of the devil , sitting in darknesse and shadow of death , dead in sins , and the damnation of hell , at that time we were thus , being gentiles , till christ came in the flesh : and at this time we are thus , being as gentiles , till our effectuall calling by christs spirit , eph. 2. 12. & 3. 3 , 5. we with israel . the mystery of the first resurrection . god with us : in calling home his old people israel ( who are now as wee were ) into one church with us to confesse , professe and praise christ jesus our lord , together on earth , rom. 11. 25. the jewes restoring a resurrection , rom. 11. 15. ( that is ) the first resurrection , rev. 20. 5 , 6. israel with us . the mystery of the second resurrection . god with us : in calling us all up by the sound of a trump , at the second comming of christ , changing our bodies and carrying us up both body and soule to meet the lord jesus in the aire , where and when the whole church militant and triumphant , the family in heaven and earth , both jew and gentile , and all the israel of god shall meet at once , and so wee shall ever bee with the lord , 1 cor. 15. 51. 1 thess. 4. 17. all israel , and we with god . the first mystery was god with us , the last mystery shall bee , we with god , and god all in all . 1 cor. 15. 28. though i understand all mysteries , and have not love , i am nothing , 1 cor 13. a plaine tryall by the word of god of mans spirituall estate whether he be in christ jesus , or no . in the state of nature-damnation — or in the state of grace — salvation . flesh . spirit . 1 there is therefore now no condemnation to — — them that are in christ jesus . who walke not after the flesh — — but after the spirit , rom. 8. 1. they that are after the flesh do mind the things of flesh . — but they that are after the spirit , mind the things of the spirit , v. 5. the carnall mind is enmity against god , for it is not subject unto the law of god , neither in deed can be : so then they that are in the flesh cannot please god , ver. 7 , 8. but to bee spiritually minded , is life and peace , v. 6. but ye are not in the flesh , but the spirit , if so bee that the spirit of god dwell in you ; but if any have not the spirit of christ , he is none of his , v. 9. now then brethren wee are debtors not to the flesh , to live after the flesh , but yet if ye live after the flesh , yee shall die , ver. 12. but if through the spirit yee mortifie the deeds of the flesh , yee shall live , v. 13. now the works of the flesh are manifest , which are adultery , fornication , uncleannesse , lasciviousnesse , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , , envyings , murthers , drunkennesse , revellings , and such like ; of which i tell you before , as i have told you in time past , that they which do such shall not inherit the kingdome of god , gal. 5. 19 , 20 , 21. but the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , against such there is no law ; and they that are christs have crucified the flesh , with the affections and lusts thereof . if we live in the spirit , let us walke in the spirit , galat. 5. 22 , 23 , 24 , 25. 2 if any man be — in christ , he is a new creature — old things are passed away , — — all things are become new , 2 cor. 5. 17. if wee say wee have fellowship with with him , and walke in darknesse , we lie , 1 joh. 1. 6 , 7. he that saith he abideth in him , ought himselfe also to walke , as he walked , 1 ioh. 2. 7. he that saith i know him , and keepeth not his commandements , is a lyar 1 john 2. 4. but who so keepeth his word , in him verily is the love of god perfected : hereby know we that we are in him , 1 ioh. 2. 5. he that committeth sin , is of the devill , 1 joh. 3. 8. whosoever abideth in him , sinneth not , 1 ioh. 3. 6. ye are of your father the devill , and the lusts of your father ye will do , he also is a lyar , joh. 8. 44. whosoever is borne of god , doth not commit sin , for his seed remaineth in him , so that he cannot sin , because he is borne of god , 1 ioh. 3. 9. caine was of the wicked one , and slew his brother ; and wherefore slew hee him ? because his own works were evill , and his brothers good , 1 john 3. 12. marvaile not my brethren if the world hate you . we know we have passed from death to life , because we love the brethren , 1 ioh. 3. 13. the wicked shall be turned into hell , and all the nations that forget god , upon the sinners , he will raine snares , fire , and brimstone , storme and tempest ; this shall bee their portion for ever , psal. 9. 17. and 11. 6. blessed are they that do his commandements , that they may have right to the tree of life , ( christ jesus our lord ) and enter in through the gates of the city , ioh. 20. 14. the hypocrites hope shall perish , and the eyes of the wicked shall faile , their hope shall be as the giving up of the ghost , iohn . 8. 13. and 11. 20. but the righteous hath hope in his death ; and he that hath the hope purifyeth himselfe as he is pure , pro. 24. 32. 1 iohn 3. 3. 3 shall i take the members of christ , and make — — them the members of an harlot ? god forbid , 1 cor. 6. 15. shall i take the tongue of christ and make it — — the tongue of a swearer ? &c. psal. 12. 4. mat. 5. 37. hee that yeelds any one of his members to — — sinne , is no member of christ jesus , but — — a limbe of the devill , of the mystery of iniquity , — — and has no part in the mysticall union of christ and his church , rom. 6 , 13. 14. finis . some gospel-truths opened according to the scriptures, or, the divine and humane nature of christ jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of jesus the son of mary, against those blustring storms of the devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of jesus by the revelation of the spirit of god / published for the good of gods chosen ones by that unworthy servant of christ john bunnyan ... bunyan, john, 1628-1688. 1656 approx. 272 kb of xml-encoded text transcribed from 156 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a30208 wing b5598 estc r34771 14699579 ocm 14699579 102699 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30208) transcribed from: (early english books online ; image set 102699) images scanned from microfilm: (early english books, 1641-1700 ; 1566:1) some gospel-truths opened according to the scriptures, or, the divine and humane nature of christ jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of jesus the son of mary, against those blustring storms of the devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of jesus by the revelation of the spirit of god / published for the good of gods chosen ones by that unworthy servant of christ john bunnyan ... bunyan, john, 1628-1688. [84], 216 p. printed for j. wright the younger ..., london : 1656. reproduction of original in the magdalene college library, cambridge university. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices. apologetics -early works to 1800. apologetics -history -17th century. society of friends -controversial literature. 2005-02 tcp assigned for keying and markup 2005-02 aptara keyed and coded from proquest page images 2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion some gospel-truths opened according to the scriptures . or , the divine and humane nature of christ jesus , his coming into the world ; his righteousness , death , resurrection , ascension , intercession , and second comming to judgment , plainly demonstrated and proved . and also , answers to severall questions , with profitable directions to stand fast in the doctrine of jesus the son of mary , against those blustring storms of the devils temptations , which do at this day , like so many scorpions , break loose from the bottomless pit , to bite and torment those that have not tasted the vertue of jesus by the revelation of the spirit of god. published for the good of gods chosen ones , by that unworthy servant of christ john bunnyan , of bedford , by the grace of god , preacher of the gospel of his dear son. jesus saith , i am the way , the truth , and the life : no man commeth to the father , but by me , jo. 14. 6. neither is there salvation in any other , act. 4. 12. london , printed for j. wright the younger at the kings head in the old-baily . 1656. to the reader , reader : thou hast in this small treatise , set beforethee , the several pieces of that great and glorious mysterie , jesus christ , god manifested in the flesh : and if thou art enlightned by the spirit of christ , here thou maiest see by that spirit , how jesus christ the son of god , the son of mary , is both true god and true man , both natures making but one christ one jesus , as phil. 2. 5 , 6 , 7 , 8 , 9 , verses , where speaking first of his being god , and then of his taking upon him the nature of man ; afterward in the 8 and 9 verses he saith , he ( meaning this jesus ) humbled himself , &c. and god ( meaning the father ) hath highly exalted him , &c. speaking of both natures god and man as together making but one christ ; who is the saviour , and is to be beleeved and trusted in for salvation , not only as god , but as man also ; and those who do not thus make him the object of their faith , will surely fall short of pardon of sin , and of salvation , act. 13. 38 , 39. through this man ( speaking of christ as crucified at jerusalem ) is preached unto you forgiveness of sins : and in the 1 tim. 2. 5. saith he , there is one mediatour between god and men , the man christ jesus ; and this discovers the damnable errors of those commonly called 〈◊〉 , who on the 〈…〉 deny him that 〈…〉 of the virgin 〈…〉 true god as 〈◊〉 as true man : and this is also quite contrary to those commonly called familists , ranters , quakers or others , who on the other hand either deny christ to be a reall man without them , blasphemously fancying him to be only god manifest in their flesh ; or else make his humane nature with the fulnesse of the godhead in it , to be but a type of god to be manifest in the saints , and so according to their wicked imagination , his humane nature was to be laid aside after he had offered it up upon the crosse without the gate at jerusalem , contrary to acts the 1. 1 , 2 , 3 , 9 , 10 , 11 verses , compared with the last chapter of luke verses 34 , 39 , 40 , 50 , 51. where it is clearly held forth that the man christ rose againe out of the grave with the same body which was crucified and laid in the grave , and was taken up above the clouds into heaven with the same real body , and that he shal again descend from heaven in that same glorious body of flesh , as acts 1. 9 , 10 , 11. and this sure truth , of christ being the saviour & mediatour , as man , and not only as god , will also shew serious believers what to thinke of some , who though they will not ( it may be ) deny that christ is a real man without them in the heavens as well as god , yet doe own him to be the saviour only as god , first dwelling in that flesh that was born of the virgin , and then dwelling in saints , and thus both beginning and perfecting their salvation within them , and so indeed doe hold christ as man , to be only ( i say to be only ) the saved or glorified one of god , together with the saints his members , only something in another and more glorious manner and meisure then the saints ; and these highflown people are in this very like to familists and quakers , undervaluing the lord jesus christ , god-man , and though they may speake much of christ , yet they doe not rightly and savingly lay him for their foundation . now as a helpe against all these dangerous things , thou hast here the maine things of christ laid down before thee briefly , and fully proved by the scriptures : first of his being true god out of flesh from eternity , and then of his taking flesh , or the nature of man upon him in the wombe of the virgin , and so his fulfilling the law , his dying for sins at jerusalem , his rising againe without , his ascending into heaven without , and not into a fancyed heaven only within , as some say ; his interceding in heaven for all his , and his comming again in his body of flesh to judge the world . and if thou art yet in a state of nature , though covered over with an outside profession , here thou maiest find something ( if the spirit of christ meet thee in reading ) to convince thee of the sad condition thou art in , and to shew thee the righteousness thou art to fly to by faith , and to trust in for salvation , when convinced of sin ; which is a righteousness wrought by that god-man jesus christ without thee , dying without thee at jerusalem for sinners : here also thou maiest see the difference between true and faise faith . if thou art a true believer , as these things are the foundation of thy faith ; so they may be of great use for thee to meditate upon , and to exercise thy faith in , particularly in meditation , and in this way to seek daily for a higher faith in these truths to be given into thy heart from heaven ; and there is a great need of this , for though these truthes be commonly known amongst professors to the notion of them ; yet very few know or believe them aright : nay it may well be said in this age , that , if the faith of the true saints was wel sifted , and tradition notion and the apprehensions of their own reason and fancy was sifted out , most of them would be found to have very little knowledge of , and faith in , these common truths . secondly , these truths being put thus together and plainly proved by the scriptures may be a great help ( through the spirit concurring ) to strengthen thee against all those damnable heresies which are spread abroad , which deny the lord jesus christ either plainly or more cunningly and mysteriously . and thirdly , the more thou art rooted and set down from heaven in the faith of these truths of christ , to believe fully the glorious reality of them , & their interest in them , the more heavenly peace and joy , thou wilt have 1. pet. 1. 7 , 8. & also thou wilt hereby attain the more true holiness & purity of heart and life , acts 15. 9. purifying their hearts by faith : and then the more thou hast of the right faith of christ and of his things in thy heart , the more strong and valiant wilt thou be in spirit to doe any worke private or publick for jestis christ , like stephen acts 6 ver . 8. who being full of faith and of the holy spirit was also full of power . in this book thou hast also laid down from the scriptures how jesus christ is without the saints as man , and yet dwelleth within them , that is , somthing of his divine nature or his blessed spirit dwels within them , which spirit is somtime called the spirit of christ. rom. 8. 9. he that hath not the spirit of christ , &c. and sometime called christ , rom. 8. 10. if christ be in you , &c. and also how we may know whether it be christ and the spirit of christ within or a false spirit calling it self christ , & that is thus , if it be indeed christ within , that is , the spirit of christ god-man : why then it teaches that man or woman in whom it is , to apply , and trust in christ without for salvation , christ as born of the virgin mary , as fulfilling the law without them , as dying without the gate of jerusalem as a sacrifice for sin , it teaches them to trust in the man christ as rising againe out of the grave without them , as ascending into , and interceding in heaven without for them ; and as to come from that heaven againe in his flesh to judge the world : thus the man christ himself saith joh. 16. 13. when he ( the spirit of truth ) is come &c. he shall glorifie me , v. 14. he shall make you more to prize , admire and glorifie me , who am both god and man ; and who shal be absent from you touching my body . then followes , for he shall take of mine ( of my glorious things ) and shew them to you ; he shall take my divine and humane nature , my birth , my person and offices , my obedience , death , satisfaction , my resurrection , ascension , and intercession , and of my second comming in the clouds with my mighty angels to judgement , and shall shew them , or cleer them up to you ; he shall take of my salvation , which i have wrought for you in my own person without you ; and he shall take of my glorie and exaltation in the heavens , and shew to you : now to minde this one thing , and to be set down in a right understanding of it , by the spirit , from the scriptures , will be of great concernment to thee and me ; for , for want of this , many professors have split themselves , some looking only on what christ hath done & suffered without them , resting in an historical , traditional and indeed a fancyed faith of it , without looking for the spirit of jesus christ to come with power into their hearts , without which they cannot rightly know , nor rightly believe in christ the son of god without them , so as to have any share or interest in him , rom. 8. 9. if any man have not the spirit of christ , he is none of his : others have been depending too much upon somthing they call christ and the righteousness of christ within them , in opposition to christ and his righteousnesse without them , from which all true saints have their justification and comfort , it being received through the operation of the spirit ▪ which dwels in them ; and however these may talk much of christ within them , yet it is manifest , that it is not the spirit of christ , but the spirit of the divel ; in that it doth not glorifie , but sleight and reject the man christ and his righteousnesse which was wrought without them : reader , in this book thou wilt not meet with high-flown aerie notions , which some delight in , counting them high mysteries , but the sound , plain , common ( and yet spiritual and and mysterious ) truths of the gospel , and if thou art a believer thou must needs reckon them so , and the more , if thou hast not only the faith of them in thy heart , but art daily living in the spiritual sence and feeling of them , and of thy interest in them . neither doth this treatise offer to the doubtful controversial things , or matters of opinion , as some books chiefly doe , which when insisted upon more , the weightier things of the gospell , have alwayes done more hurt then good : but here thou hast things certain , and necessary to be believed , which thou canst not too much study . therefore pray , that thou maiest receive this word which is according to the scriptures in faith and love , not as the word of man , but as the word of god , without respect of persons , and be not offended because christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessell , by one , who hath neither the greatness nor the wisdome of this world to commend him to thee ; for as the scripture saith , christ ( who was low and contemptible in the world himself ) ordinarily chuseth such for himself , and for the doing of his work , 1 cor. 1. 26 , 27 , 28. not many wise men after the flesh , not many mighty , not many noble are called : but god hath chosen the foolish things of the world , &c. this man is not chosen out of an earthly , but out of the heavenly university , the church of christ , which church , as furnished with the spirit , gifts , and graces of christ , was ; in the beginning , and still 〈…〉 will be to the end 〈◊〉 the world , that , out o● which the word of the lord , and 〈…〉 gospel ministers 〈◊〉 proceed , whether 〈◊〉 or unlearned , as to humane learning , 1 cor. 12. 2● , 28. and though this man hath not the learning or wisdome of man , yet , through grace , he hath received the teaching of god , and the learning of the spirit of christ , which is the thing that makes a man both a christian and a minister of the gospell , as isa. 50. 4. the lord god hath given me the tongue of the learned , &c. compared with luke 2. 18. where christ , as man , saith , the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor , &c. he hath , through grace , taken these three heavenly degrees , to wit , union with christ , the anointing of the spirit , and experience of the temptations of satan , which doe more fit a man for that weighty work of preaching the gospell , then all vniversity learning and degrees that can be had . my end in writing these few lines is not to set up man , but having had experience with many other saints of this mans soundnesse in the faith , of his godly conversation , and his ability to preach the gospel not by humane art , but by the spirit of christ , and that with much success in the conversion of sinners when there are so many carnal empty preachers both learned and unlearned ; i say , having had experience of this , and judging this booke may be very profitable to many others , as well as to my selfe : i thought it my duty upon this account ( though i be very unfit for it ) to beare witnesse with my brother to the plain and simple ( and yet glorious ) truths of our lord jesus christ. and now reader the lord give thee and me a right understanding in these things , that we may live and dye not with a traditional notional dead faith , but with a right spiritual lively faith of christ , in our heart● , wrought by the mighty power of god ; such a faith as may make jesus christ more reall and precious to us then any thing in the world , as may purifie our hearts , and make us new creatures , that so we may be sure to escape the wrath to come , and after this life enjoy eternal life and glory through the lord jesus christ , to whom be glory for ever and ever , amen . farewel . thine to serve thee in the lord jesus , john burton . the author to the reader . seeing the lord hath been pleased to put it into mine heart , to write a few things to thee ( reader ) touching those things which are most surely believed by all those that are , or shall be sav●d , luke 1. 1. acts 1● . 38. i think it meet also , to stir up thy heart by way of remembrance , touching those thing that are the hinderances of thy believing the things that are necessary to th● welfare of thine immortal soul. and indeed , this is the only thing necessary ; it is better to lose all that ever thou hast , than to have thy soul and body for ever cast into hell : and therfore , i beseech thee to consider with me a few things touching the stratagems , or subtile temptations of the devil , whereby he lyeth in wait , if by any meanes he may , to make thee fall short of eternal life , 1 pet. 5. 8. and first of all , he doth endeavour by all meanes to keep thee in love with thy sins and pleasures , knowing that he is sure of thee , if he can but bewitch thee to live and die in them , 1 cor. 6. 9 , 10. 2 thes. 2. 12. yea he knowes that he is as sure of thee as if he had thee in hell already , joh. 3. 19. and that he might accomplish his designe on thee in this particular , he laboureth by all meanes possible to keepe thy conscience asleep in securitie and self conceitednesse , keeping thee from all things that might be a meanes to awaken and rowse up thine heart : as first , he will endeavour to keepe thee from hearing of the word , by suggesting unto thee this and the other wor●dly businesse which must be performed ; so that thou wilt not want excuse to keep thee from the ordinances of christ , in hearing , reading , meditation , &c. or else , he seeks to disturbe , and distract thy minde when thou art conv●rsant in these things , that thou canst not attend to them diligently , and so they become unprofitable ; or else i● thou art a little more stirred , he labours to rocke thee asleepe again , by casting thee upon , and keeping thee in evill company , as among rioters , drunkards , jesters , and other of his instruments , which he imployeth on purpose to keep thee secure , and so ruine thy soule and body for ever and ever . if not thus , then peradventure he will seeke to perswade thee it is but a melancholly fit , and will put thee upon the works of thy calling or thy pleasures , or physick ; or some other tricke he will invent such as best agreeth with thy nature : and thus thy heart is againe deaded , and thou art kept in carnal security , that thou mightest perish for ever ▪ but if notwithstanding these , and many cunning slights more which might be named , he cannot so blind , and benumb thy conscience , but that it doth see and ●eele sin to be a burden , intolerable and exceeding sinfull : then in the 2d place , his design is to drive thee to dispaire , by perswading thee that thy sins are too big to be pardoned , he will seek by all meanes possible to aggrovate them by all the circumstances of time , place , person , manner , nature and continuance of thy sins , he will object in thy soul , thou hast out-sinned grace , by rejecting so many exhortations , and admonitions , so many reproofs , so many tenders of grace ; hadst thou closed in with them it had been well with thee , but now thou hast stood it out so long that there is no hope for thee : thou mightest have come sooner , if thou didst look to be saved , but now it is too late . and withall , that he might carrie on his designe upon thee to purpose , he will be sure to present to thy conscience , the most sad sentences of the scripture ; yea , and set them home with such cunning arguments , that if it be possible , he will make thee dispair , and make away thy self , as did judas . but if he be prevented in this his intended purpose ; the next thing he doth beset thee with , is to make thee rest upon thy own righteousnesse , telling thee , that if thou wilt needs be saved , thou must earn heaven with thy fingers ends ; and it may be , he represents to thy soule such a scripture ; if thou doe well , shalt thou not be accepted ? and thou having ( but in the strength of nature ) kept thy self from thy former grosser polutions , and it may be from some more secret sins , art ready to conclude , now thou dost well ; now god accepts thee ; now he will pardon , yea , hath pardoned thee ; now thy condition is good : & so goest on till thou meetest with a searching word , and ministery , which tels thee , and discovers plainly unto thee , that thou doest all this while deceive thy self , by a vaine hope and confidence ; for though thou seek after the law of righteousness , thou hast not yet attained to the law of righteousnesse , nor yet canst , because , thou seekest●t not by faith , but as it were by the works of the law , rom. 9. 31 , 32. here again , thou art left in the mire , and now peradventure thou seest , that thou art not profited by the works of the law ; nor thy own righteousness : and this makes thee stirre a little , but in processe of time , ( through the subtil sleights of the devil and the wickednesse of thine own heart ; ) thou forgettest thy trouble of conscience , and and slippest into a notion of the gospell , and the grace thereof ; and now thou thinkest thy self cock sure : now thou art able to say , he that lives and dies in his sins shall be damned for them : he that trusts in his owne righteousness shall not be saved : now thou canst cry grace , grace , it s freely by grace , it s through the death of the man christ jesus , that sinners doe attain unto eternal life , heb. 9. 14. this i say thou hast in the notion , and hast not the power of the same in thine heart , and so it may be thine head is full of the knowledge of the scriptures , though thine heart be empty of sanctifying grace . and thus thou do ●st rejoice for a time : yet because thou hast not the root of the matter within thee , in time of temptation thou fallest away , luke 8. 13. now being in this condition , and thinking thy self to be wondrous well , because of that notion of the truth , and that notion thou hast in the things of god : i say being in this state , thou art lyable to these dangers . first , thou art like to perish if thou die with this notion in thine head , except god out of his rich gr ace doe work a saving work of grace , and knowledge in thy heart ; for know this , thou m●yest understand glorious mysteries and yet be a castaway , 1 cor. 13. 1 , 2 , 3. or else . secondly , thou art lyable to the next damnable heresy that the divel sendeth into th● world . see and consider , luke 8. ●3 . 2 tim. 2. 18. i say thou doest lie lyable to be carried away with it , and to be captivated by it 〈◊〉 that at last through the delusions of the divell , thou mayst have thy conscience seared as with an hot iron , so hard , that neither law , nor gospel , can make any entrance thereinto , to the doing of thee the least good . and indeed , who are the men that at this day are so deluded by the quakers , and other pernicious doctrines ? but those who thought it enough to be talkers of the gospell , and grace of god , without seeking and giving all diligence to make it sure unto themselves ? and for this cause god hath sent them strong delusions , that they should believe a lye : that they all might be damned , who believed not the truth , but had pleasure in unrighteousness , as it is written , 2 thes. 2. 11 , 12. and indeed if you marke it , you shall see , that they be such kinde of people , who at this day are so carried away with the quakers delusions ; namely , a company of loose ranters , and light notionists , with here and there a legalist , which were shaking in their principles from time to time , sometimes on this religion , sometimes on that : and thus these vnstable souls are deluded and beguiled at last , 2 pet. 2. 14. so that these who before ( as one would have bought ) had somthing of god in them , are now turned such enemies to the glorious truths of the gospel , that there is none so obstinately erroneo●s as they . and indeed it is just with god , to give then over to believe a lye , 2 thes. 2. 11. who before were so idle that they would not receive the truth of god into their hearts , in the love of it : and to be bewitched by the divell to obey his temptations , and be damned , who would not obey the truth , gal. ● . 1. that they migth be saved . but you will say , what lyes are those , that the divell beguileth poor souls with all ? i shall briefly tell you some of them , but having before said that they especially are lyable to the danger of them , who slip into high notions , and rest there ; taking that for true faith which is not . i shall desire thee seriously to consider this one character a notionist . such an one , whether he perceives it or not , is puffed up in his fleshly mind , and advanceth himself above others , thinking but few may compare with him for religion and knowledge in the scriptures , but are ignorant and foolish in comparison of him : ( thus knowledge puffeth up , 1 cor. 8. 1. ) whereas when men receive truth in the love of the truth , the more the head and heart is filled with the knowledge of the mysterie of godlinesse , the more it is emptied of its own things , and is more sensible of its own vileness , and so truly humbled in its own eyes . and further , a notionist , though he fall from his former strictness and seeming holiness , and appeare more loose , and vain in his practises ; yet speaks as confidently of himself , as to assurance of salvation , the love of god , and union with god , as ever . but now to return , and declare some of those lyes which the divell perswades some of these men to believe . first , that salvation was not fully , and completely wrought out for poor sinners by the man christ jesus , though he did it gloriously , acts 13. 38 , 39. by his death upon the cross , without the gates of jerusalem , heb ▪ 13 , 12. compared with jo. 19. 20. 2. this is another of his lyes wherewith he doth deceive poor sinners , bidding them follow the light that they brought into the world with them , telling them , that light will lead them to the kingdome ; for ( say they ) it will convince of sinne , as swearing , lying , stealing , covetousness , and the rest of the sins against the law , rom. 3. 20. but the law is not of faith , gal. 3. 12. and then i am sure , that it , with all its motions and convictions , is never able to justifie the soul of any poor sinner . for as many as are of the works of the law are under the curse : for it is written , cursed is every one that continueth not in all things that are written in the book of the law to doe them , gal. 3. 10. but that no man is justified by the law is evident , for , the just shall live by faith , ver . 11. now because i am not altogether ignorant of the delusion of the divell touching this grace of faith also , i shall therefore in short give thee ( reader ) a briefe , yet true description from the srcipture 1. what true justifying faith is , and what it laye● hold upon . 2. i shall shew who it doth come from . 3. that every one hath it not . 4. what are the fruits of it . first therefore true faith is a fruit , work , or gift of the spirit of god. ( gal. 5. 22. 2 thes. 1. 11. and 1 cor. 12. 9. ) whereby a poor soul is enabled through the mighty operation of god ( col. 2. 12. ) in a sence of its sins and wretched estate to lay hold on the righteousness , bloud , death , resurrection , ascension , intercession , and comming againe of the son of god which was crucified without the gates of jerusalem , for eternal life ; jo. 3. 16 , 18. compared with mat. 3. 17. gal. ● . 20. rom. 5. 8 , 9 , 10. ro. 3. 25. act. 16. 31. heb. 13. 12. according to that saying in heb. 11. 1. now faith is the substance of things hoped for , and the evidence of things not seen ; that is , the things that are hoped for faith sees , layes hold upon , and embraces them , heb. 11. 13. as if they were present : yea , it seales up the certainty of them to the soule . therefore saith the apostle it is the evidence , or testimony , or witness , of those things that are not seen as yet with a bodily eye : which are obtained by the bloud of the man christ jesus , heb. 9. 14. compar●d with heb. 10. 12 , 19 , 20. by which the soule sees as in a glass the things that god hath laid up for them that feare him , 1 cor. 13. 12. 2 cor. 3. 18. secondly , if you would know who this faith comes from , read ephes. 2. 8. for by grace ye are saved ( saith the scripture ) through faith , and that not of your selves it is the gift of god. againe , in phil. 1. 29. it is thus written . for unto you ( that is believers ) it is given in the behalf of christ , not only to believe on him , but also to suffer for his sake : and thus much doe the apostles hold forth to us in their prayer , or request t● the lord jesus , when they say , lord increase our faith , luke 17. ● . and he is therefore called the author and finisher of our faith , heb. 12. 3. also we find in jam. 1. 17. that , every good and perfect gift is from above and commeth down from the father of lights , &c and therefore faith comes from god , for true justifying faith 〈◊〉 a good gift , and perfect in respect of the author god , in respect of its object , christ ; and in respect of the nature , though not in respect of the degree , and measure of it in us : even as a grain of gold , is as perfect gold , as a pound of gold , though not so much . 3. all men have not faith , this the apostle witnesseth in so many words , as we find , 2 thes. ● . 2. and deut. 32. 20. also in tit. 1. 15. to them that are defil●d and unbelieving is nothing pure , &c. it appeareth also in this , that all doe not attain salvation , which they must needs doe if they had true justifying faith ; compare luke 13. 24. and 1 jo. 5. 19. with mar. 16. 16. and heb. 4. 3. with ver . 6. and 11. they that believe shall be saved , they that be . 4. the fruits of it are , first , to purifie the heart , acts 15. 9. and 1 jo. 3. 3. and that , as i said be fore , by laying hold on what jesus christ hath done and suffered for sinners , acts 13. 38 , 39. 2. it fills the soule with peace and joy , in that it layes hold on the things that are obtained for it , rom. 5 , 1. 2 tim. 1. 9. 10. 1 pet. 1. 8. 3. it makes the soule to wait patiently , for the glory that is to be revealed at the second appearing of the man christ jesus , whom god hath raised from the dead ; which hath also delivered it from the wrath to come , as in tit. 2. 13 , 14. 1 pet. 4. 13. and 5. v. 1 , 4. 1 thes. 1. 10. but how ( may some say ) doth the divell make his de●usions take place in the he●rts of poore creatures ? ans. why. 1. he labours to render the doctrine of the lord jesus , and salvation by him alone , very odious and low : and also his ordinances , as hearing , reading , meditation , use of the scriptures , &c. telling poore sinners that these things are but poore , low , carnal , beggerly , empty notions ; preached up by the clergie-men , who are the scribes and pharis●es of this generation ; who have the letter , but not the spirit of god in them ; which lead men into the forme , but not into the power of the lord jesus : and with this perswasion , he also represents the ungodly and base carriage , or behaviour of some , who have taken in hand to preach the doctrine of the lord jesus christ , and thereby he doth render the gospell of our lord jesus the more contemptible and base . but woe , woe , woe , be to them by whom such offences come , mat. 18. 7. lu. 17. 1 , 2. 2. he pretends to lead them up into some higher light , mysteries , and revelations of the spirit , into which but a very few have attained or can attain , also bewitching their affections , and taking them with an earnest pursuite after these his pretended truths : perswading them , that they shall be as god himself , able to discerne between good and evill , gen. 3. 5. and in this he is exceeding subtile and expert , as having practised it ever since the dayes of adam . these things being thus considered , and in some measure hungred after , and the rather because they are good ( as they thinke ) to make one wise , gen. 3. 6. the poore soule is all on the sudden possessed with a desperate spirit of delusion , which carries it away headlong with some high , light , frothy notions , and spiritual wickednesse ( which drown it in perdition and destruction ) that doth feed and tickle the heart ● while , to the end it may make way for a farther manifestation of it selfe in the poore deluded soule ; which when it hath attained to , it doth then begin to bring the soule into a clearer sight of those things , which it was loth it should know at the first : but having fitted the soule by degrees , for a further possession of it self , at last it begins to hold forth its new gospell ; shewing the soule a new christ , and new scriptures . the new and false christ , is a christ crucified within , dead within , risen againe within , and ascended within in opposition to the son of mary , who was crucified without , dead without , risen againe without , and ascended in a cloud away from his disciples into heaven ( acts 1. 9. 10 , 11. ) without them . now this new & fals christ hath a new and false faith belonging to his gospell , which faith is this , to apprehend this christ crucified within , dead within , risen againe within , and ascended within . but aske them for a scripture that doth positively prove their doctrine , they also have a scripture , but it is within , it doth bear witnes within , & if they had not that , ( though that be of the divels making , ) i am sure they would have none out of gods holy scriptures , for they will allow of no crucified christ but he that was crucified without the gates of jerusalem : a dead and buried in the sepulchre of joseph of arimathea : b was raised againe out of that sepulchre into which joseph had laid him . c who went before his disciples into galilee : d and to emaus : e shewed them his hands and his feet , f where the nailes had gone through : did eat and drink with them after his resurrection : was seen of them on earth forty dayes after his resurrection : h and after that ascended away in a cloud , out of the sight of his disciples into heaven : i which christ ever lives to make intercession for us : k who will come againe also at the end of the world to judgement . l who also is the same that hath obtained eternal redemption for us : m this i say , or rather the scripture● say , is gods christ , mat. 16 ▪ 16. in whom hs is well pleased , mat. 3. 17. neither doth god owne any other , or allow of any other : for there is none other name under heaven given among men , whereby we must be saved , than the name of jesus of nazareth , acts. 4. 10. compared with v. 11. 1● . but as i told you before , the way to be thus deluded , is first to render gods christ odious and low , with a pretence of some further light and revelations : and thus professing themselves to be wise , they became fools , rom. 1 22. but you will say , doth not the scripture make mention of a christ within ? col. 1. ●7 . and 2 cor. 13. 5. rom. 8. 10. i answer , i gods christ was , and is , true god and true man ; he was born of the virgin mary , true god and true man , mat. 1. 23. and they shall call his name emanuell , which being interpreted , is god with us , or god in our nature , according to 1 tim. 3. 16. god was manifested in the flesh ; and 1 joh. 1. 14. the word was made flesh , and dwelt among us , and we beheld his glory , as of the onely begotten of the father full of grace and truth . and in heb. 1. 14. forasmuch then as the children are partakers of flesh and blood , he , that is , god , heb. 1. 8. also himself likewise took part of the same , that through death he must destroy him that had the power of death , that is , the divell . now as he was thus true god and true man , so he became our redeemer , and saviour . compare the first and second chapters to the heb. together , and you may cleerly see that this is a glorious truth , that he , who is the first and the last , rev. 1. 17 , 18. and ● . 8. humbled himselfe , and made himselfe of no reputation , and took upon him the form of a servant , and was made in the likeness of men : and was this all ? no , he humbled himself unto death , even the death of the crosse , phil. 2. 7 , 8. compared with revel . 1. 17 , 18. and rev. 2. 8. with gal. 1. 4. now after this christ of god , true god , and true man , had wrought out eternal redemp●ion for us poore miserable sinners , heb. 9. 14. compared with 1 tim. 1. 15. i say , after he had done this , he ascended up into heaven , and there ever lives to make intercession for us . now this christ , having thus compleatly wrought out our salvation , sends his disciples abroad to preach the same to poore sinners , acts 2. and 2 cor. 5. 19 , 20. 1 cor. 1. 17. and so many as were ordained to eternal life , when they heard the word , or the gospell preached by the apostles , which gospell was this christ , 1 cor. 1. 17. compared with ver . 23. i say , so many as were ordained 〈◊〉 eternal life , when they hear● the word , the holy ghost o● spirit of christ fell up●● them , acts 10. 44. compare● with acts 13. 48. which di● lead them into the redemption and glorious things that the lord jesus had laid up and prepared for them , joh. 16. 13. 14 , 15. 1 cor. 2. 9. which spirit was the earnest of their inheritance until the redemption of the purchased possession to the praise of his glory , eph. 1. 13. 14. this earnest of their inheritance was a glorious encouragment to them that had it , to hope for the glory that was revealed at the appearing of jesus christ , which is the meaning of that place in col. 1. 27. * and that will be seen clearly if we truly compare it with eph. 1. 13 , 4. before cited . now this spirit , which sometimes is called the spirit of christ , 2 cor. 13. 5. this spirit i say , being given to all those that were ordained to eternal life , it must ne●ds follow , that those that had not this spirit , but did live and die without it , were not ordained to eternal life , and so were none of christs : but were reprobates , rom. 8. 9. for the spirit of christ is the distinguishing character betwixt a believer and an unbeliever ; he that hath it , and is led by it , is a child of god , rom. ● . 14. but he that hath it not is none of christs . so then , the * answer that i give to the question , is this . the spirit of christ that is given to believers , is the earnest , or hope of that inheritance that christ hath already purchased , and is now preparing for so many as he hath given , or shall give this holy spirit unto . and for the proofe hereof , read eph. 1. 13 , 14. in whom ( saith the scripture ) ye also trusted after that ye heard the word of truth , the g●spel of your salvation 〈◊〉 whom also after that ye believed , ye were sealed with the holy spirit of promise , which is the earnest of our inheritance : ( which inheritance is the eternal redemption that was purchased by christ for poor sinners , heb. 9. 14. ) untill the redemption of the purchased possession , unto the praise of his glorie . againe ; gal. 5. 5. for ye through the spirit wait for the hope of righteousness by faith . and col. 1. 27. the apostle speaking of this great mystery , saith , to whom god would make known what is the riches of the glory of this mysterie among the gentiles , which is , christ in you the hope of glory , which glory was then revealed to the saints no otherwise then by faith , as the apostle saith , we rejoyce in hope of the glory of god , rom. 5. 2. which hope is begotten by the spirits shedding abroad the love of god in our hearts , ver . 5. which hope is not yet seen , that is , not yet actually enjoyed ; for we are saved by hope ; but hope that is seen is not hope ; for what a man seeth , why doth he yet hope for ? but if we hope for that we see not , then do we with patience wait for it , rom. 8. 24 , 25. and as i say , the cause of believers hope is this , christ , or the spirit of christ in them , the hope of glory . and indeed he may well hope for glory to come , who hath already an earnest thereof given him of god , and that earnest no less than the spirit of the lord jesus , rom. 8. 16 , 17. but now , this spirit , which is the cause of a believers hope , all men have not , jude 19. eph. 2. 12. rom. 8. 9. jo. 14. 16 , 17. therefore what a sad doctrine is that which saith , follow the light that christ hath enlightn●d every man withall which commeth into the world , which light is the conscience * that convinceth of sinnes against the law ; and that you may see cleerly if you mind that scripture , jo. 8. 9. which saith , that the pharises which had neither the love of god , nor yet his word abiding in them , jo. 5. 38 , 43. when they had heard christ speaking thus to them , he that is without sin among you , &c. being convicted by their own consciences , went out one by one , beginning at the eldest , even to the least . but the divell , that he might be sure not to miss of his design , labours by all meanes to render the scriptures also odious and low , telling them of the scriptures within ; which christ never taught , nor yet his disciples : but they being given up of god to a reprobate minde , have given themselves over , rather to follow the suggestions of the divel , then the holy scriptures which god hath commanded us to betake our selves to , isa. 8. 20. compared with jo. 5. 39. which scripture is called the sword of the spirit , eph. 6 17. which weapon our lord jesus himselfe held up , to overcome the divell withall , mat. 4. 4 , 7 , 10. luke 4. 4. 8. 12. but this designe ( as i told you ) the divell carries on , by pretending to shew them a more excellent way which they may attaine to , if they be but wise , and follow what is made knowne to them from the light within them . but ( reader ) that thou mayest be able to escape the snare of this cunning hunter , i shall lay thee downe some few directions , which if the lord give thee grac● to follow , thou shalt escape these wicked delusions . and first of all , i admonish thee to be very serious touching thine estate and condition ; and examine thine own heart by the rule of the word of god , whether or no , thou hast as yet any beginnings of desiring after religion : and if thou findest that thou hast lived untill now in ignorance , and hast not set thy selfe to remember thy creator as thou art commanded , eccles. 12. 1. then i beseech thee consider that thou art under the wrath of almighty god , and hast been so ever since thou camest into the world , eph. 2. 1 , 2. being thou in thy first parents didst transgress against thy maker , rom. 5. 18. therefore as by the offence of one , that is , of adam , ver . 14. judgement came upon all men unto condemnation . besides the many sins thou hast committed ever since thou wast born : sins against the law of god , and sinnes against the gospell of the grace of god : sins against the long suffering and forbearance of god , and sins against his judgements : sins of omission and sins of commission , in thoughts , words and actions : consider i say thy condition ; yea get a very great sense of thy sins that thou hast committed ; and that thou mayest so doe , beg of god to convince thee by his holy spirit , not only of sins against the law , but also of that damning sin , the sin of unbeliefe . 2. if thou by grace art but brought into such an estate , as to see thy selfe in a lost condition because of sin , without the lord jesus : then in the next place , have a care of resting on any dutie done , though it be never so specious ; i say , have a care of making any stay any where on this side the lord jesus christ : but above all strive to believe , that that very man that was borne of the virgin mary , did come into the world , on purpose to save thee , as well as other poore sinners : i say , thou must not be content till thou art enabled to say , he loved me , and gave himselfe for me . and that thou mayest be sure to attaine to this most precious faith , ( for so it is ) be much in applying the freest promises to thy own soule ; yea those that have no conditions annexed to them , as these , or other like , jer. 3. 3. jer. 3 joh. 6. 37. also jo. 14. 19. hos. 14. 4. i say , labour to apply to thy owne soule in particular , the most glorious and freest promises in the book of god. and if at any time the divell besets thee by his temptations ( for so is his wonted manner to doe , and so much the more as he sees thee labour to get out of his reach ) i say , when he 〈◊〉 thee with his fierie darts , be sure to act faith on the most free promises , and have a care that thou doest not enter into any dispute with him ; but rather resist him by those blessed promises that are laid down in the word of god : and withall , be sure to meditate upon the blood of the man christ jesus , who also is the true god , and read those scriptures that doe most fully and cleerly speak of it ; as 1 joh. 1. 7. eph. 1. 7. heb. 9. 14 , rom. 3. 25. but if thou say ( as it is often the speech of poore soules lying under a sence of sin , & the apprehensions of wrath due to it ) i cannot apply the promises to mine own soule ; and the reason is , because , my sins are so great , and so many : consider , and know it for a truth , that the more and greater thou seest thy sins to be , the more cause hast thou to believe ; yea , thou must therefore believe because thy sinnss are great : david made it an encouragement to himselfe , or rather the spirit of the lord made it his encouragement , to crave , yea to hope for pardon , because he had greatly transgressed : psal. 25. 11. for thy name sake , o lord ( saith he ) pardon mine iniquitie , for it is great . as if he had said , o lord , thy name wil be more glorified , the riches of thy grace wil be more advanced , thy mercy and goodness will more shine , and be magnified in pardoning me who am guiltie of great iniquitie , than if thou pardonest many others who have not committed such hainous offences . and i dare say , the reason why thou believest not , is not because thy sins are great , but because thou doest reason too much with that wicked enemie of mans salvation , and givest way too much to the fleshly reasoning of thine own heart . for christ hath said , he that commeth unto me i will in no wise cast out , joh. 6. 37. and againe , though thy sins be as red as scarlet , they shall be as white as snow , jsa . 1. 18. and christ calleth those that labour , and are heavy laden , to come to him , with promise to give them rest , mat. 11. 28. wherefore thou must not say , my sins are too big ; but thou must say , because i am a great sinner , yea , because i have sinned above many of my companions , and am nearer to hell and eternal damnation than they , because of my sins , therefore will i crie unto the lord , and say , o lord , pardon my sins , for they are great . now that thou mayest not be deceived in a matter of so great concernment , have a special care of these three things . first , have a care of putting off thy trouble of spirit the wrong way , which thou mayest doe three wayes . first , when thy conscience flieth in thy face , and tells thee of thy sins , thou doest put off convictions the wrong way , if thou doest stop thy conscience by promising to reform thy selfe , and lead a new life , and gettest off thy guilt by so doing : for though thou mayest by this meanes still and quiet thy conscience for a time , yet thou canst not hereby satisfie and appease the wrath of god ; yea , saith god to such , though thou wash thee with nitre , and take thee much sope , yet thine iniquitie is marked before me , jer. 2. 22. 2. if when thou art under the guilt of thy sins , thou puttest off convictions by thy performances or duties , and so satisfiest thy conscience , then also thou doest put off thy convictions the wrong way : for god will not be satisfied with any thing lesse then the blood , righteousness , resurrection , and intercession of his own son , acts. 4. 12. and thou shouldest not satisfie thy self with any less then god would have thee to satisfie thy selfe withall ; and that is the water of life , jsa . 55. 1 , 2. which water of life , thy duties and all thy righteousness is not , for it is but menstruous ragges , jsa . 64. 6. 3. have a care that when thou art under conviction , thou doest not satisfie thy self with a notion of the free grace of the gospel ; my meaning is , doe not content thy selfe with any measure of knowledge that thou canst attain unto , or bottome thy peace upon it , thinking thou art now well enough , because thou canst speak much of the grace of god , and his love in christ to poore sinners . for this thou mayest have , and do ; & yet be but a companion for demas , yea , for judas and the rest of the damned multitude ; as the apostle saith , for all this thou mayest be but as sounding brass , and as a tinckling cymball ; that is , nothing but a sound , 1 cor. 13. 1. 2 , 3. but secondly , if thou wouldst not be deceived , then have a care to avoid false doctrines , which are according to the spirit of the divel , and not after christ. as first , if any doctrine doth come unto thee , that tel● thee , except thou art circumcised after the manner o● moses , then canst not be saved : that is , if any man come unto thee , and tels thee , thou must doe such and such works of the law , to the en● thou mayest present thy selfe the better before god , doe not receive him : for to him that worketh not , but believeth in him that justifieth the ungodly , his faith is counted for righteousnesse , rom. 4. 5. 2. if any come unto thee , and bring such a doctrine as this ; that thou mayest be saved by grace , though thou walk in the imaginations of thy own wicked heart : his doctrine also is divellish , doe not receive him , deut. 29. 19 , 20 , 21 , 22 , 23. 3. but if any come unto thee , and doth in truth advance the bloud , righteousness , resurrection , intercession , and second comming of that very man in the clouds of heaven , that was borne of the virgin mary ; and doth presse thee to believe on what he hath done , ( shewing thee thy lost condition without him ) and to own it as done for thee in particular , and withall doth admonish thee , not to trust in a bare notion of it , but to receive it into thy heart , so really , that thy very heart and soule may burne in love to the lord jesus christ againe : and doth also teach thee , that the love of christ should and must constraine thee , not to live to thy selfe ; but to him that loved thee and gave himselfe for thee , 2 cor. 5. 14 , 15. eph. 4. 20 , 21 , 22 , 23. 1 cor. 7 23. ye are bought with a price , be not ye the servants of men. if hi● conversation be also agreeable to his doctrine , a believing , honest , loving , self-denying counteous conversation ; ( he also is a true christian . ) receive that doctrine * and receive it really , for it is the doctrine of god , and of christ , gal. 4. 4. gal. 1. 4. eph. 1. 7. rev. 1. 5 acts 13. 38. joh. 1. 19. acts 4. 12. acts 10. 40 , 41 , 42. and 1 thes. 1. 10. mar. 13. ult . 2 pet. 1. 5 , 6 , 7. 8 , 9 , 10. considering the end of their conversation jesus christ , yesterday , and to day , and the same for ever , heb. 13 , 7 , 8. againe , if thou wouldst not be deceived , then , beware of slighting any known truth that thou findest revealed , or made known to thee in the gospel ; but honour , and obey it , in its place , be it ( as thou thinkest ) never so low , joh. 14. 15. 2. have a care that thou doe not undervalue , or entertain low thoughts of god , christ the son of mary and the holy scriptures ; but search them , john 5. 39. and give attendance to the reading of them , 1 tim. 4. 13 for , i will tell thee he that slights the scriptures , doth also slight him of whom they testifie . and i will tell thee also , that for this cause , god hath given up many to strong delusions , that they might believe a lye : that they all might be damned who believed not the truth , but had pleasure in unrighteousnesse , 2 thes. 2. 11 , 12. therefore i say unto thee , in the name of the lord jesus , the son of mary , the son of god , the very creator of heaven and earth , and all things that are therein : have a care of thy selfe , for the divel doth watch for thee day and night , 1 pet. 5. 8. thine own heart also doth labour to deceive thee , if by any means it may , jer. 17. 10. therefore doe not thou trust it , for if thou doe , thou wilt not doe wisely , pro. 28. 26. i say therefore , have a care that thou labour in the strength of the lord jesus , to escape all these things , for if thou fall into any one of them , it will make way for a further income of sin and the divell , through whose deceitfulnesse thy heart will be hardned , and thou wilt be more uncapable of receiving instruction , or reaping advantage , by and from the ordinances of jesus christ : the rather therefore , give all diligence to believe in the christ of god , which is the son of mary , and be sure to apply all that he hath done , and is doing , unto thy felfe , as for thee in particular ; which thing if thou doest , thou shalt never fall . and now reader , i shall also give thee some few considerations , and so i shall commit thee to the lord. 1. consider , that god doth hold out his grace , and mercy freely , and that to every one , rev. 22. 17. isa. 55. 1 , 2 , 3 , 6 , 7. 2. consider , that there is no way to attaine to this free mercy and grace , but by him that was borne of the virgin mary , for he himselfe saith , i am the way , the truth , and the life ; no man cometh to the father but by me . joh. 14. 6. compared with mat. 1. 20 , 21. 3. consider , if thou strivest to go over any other way thou wilt be but a thief and a robber , joh. 10. 1. compared with ver . 9. and know that none of these ( so continuing ) shall enter into the kingdom of he even , 1 cor. 6. 9 , 10. 4. consider , that if the devil should be too hard for thee and deceive thee by perswading thee to embrace , or entertaine a new gospell ; which neither christ , nor his disciples did allow of , it would make thee gnash thy teeth when it is too late . 5. consider , that though thou hast been deluded by satan to this day , yet if now thine eyes be opened to see and acknowledge it , though as yet thou hast been either exceedingly wicked , a or an idle , b luke-warme hypocritical professour ; c and hast stood it out to the last , d for all this there is hope , and if now thou receive the truth in the love of the truth , being as willing to be rid of the filth of sin , as the guilt of it , thou shalt be saved . 6. consider , that the lord will call thee to judgement for all thy sins past , present , and what else thou shalt practice hereafter ; especially for thy rejecting , and trampling on the bloud of his son , the man christ jesus : and if thou doest not agree with thine adversary , now , while thou art in the way , he will deliver thee to the judge , and the judge will deliver thee to the officer , & if he cast thee into prison ; i tell thee , thou shalt not come out thence till thou hast paid the very last mite , luke 12. 58 , 59. and therefore i beseech thee to consider : here is at this time , life and death ; heaven and hell ; everlasting joy , and everlasting torment set before thee . here is also the way to have the one , and the way to escape the other . now if the lord shall do thee any good by what i have spoken , i hope it will be a meanes to stir me up to thank the lord that ever he did use such a sinner as i am in the worke of his gospell . and here i shall close up what i have said , destring thee ( 〈◊〉 thou be a christian ) to pray for him who desires to continue thy servant in the lord jesus christ , though less then the least of all saints . john bunyan . for as much as many have taken in hand to set forth their several judgements concerning the son of the virgin mary , the lord jesus christ ; and some of those many having most grosly erred from the simplicity of his gospel , it seemed good to me , having had some knowledge of these things , to write a few words , to the end , if the lord will , souls might not be so horribly deluded by those several corrupt principles that are gone into the world concerning him . now that there is such a thing as a christ , i shall not spend much time in proving of ; only i shall shew you , that he was first promised to the fathers , and afterward expected by their children . but before i doe that , i shall speak a few words , concerning gods fore-ordaining and purposing , that a christ the saviour should be , and that before the world began . now god in his own wisedom and counsel , knowing what would come to passe , as if it were already done , rom. 4. 17. he knowing that man would break his commandements , and so throw himselfe under eternal destruction , did in his own purpose fore-ordain such a thing as the rise of him that should fall , and that by a saviour , eph. 1. 4. according as he hath chosen us in him ( meaning the saviour ) before the foundation of the world . that is , god seeing that we would transgresse , and break his commandement , did before chuse some of those that would fall , and give them to him that should afterward purchase them actually , though in the account of god his blood was shed before the world was , rev. 13. 8. i say , in the account of god his son was slain ; that is , according to gods purpose and conclusion , which he purposed in himself before the world was ; as it is written , 2 tim. 1. 9. who hath saved us , and called us with an holy calling , according to his own purpose and grace which was given us in christ before the world began . as also in 1 pet. 1. 20. where the apostle speaking of christ , and the redemption purchased by him for sinners ; saith of him , who verily was fore-ordained before the foundation of the world , but was manifest in these last dayes for you who by ●●m doe believe in god that raised him from the dead . god having thus purposed in himselfe that he would save some of them that by transgression had destroyed themselves , did with the everlasting son of his love make an agreement , or bargain , that upon such and such terms , he would give him a company of such poor soules as had by transgression fallen from their own innocency and uprightnesse , into those wicked inventions that they themselves had sought out , eccles. 7. 29. the agreement also how this should be , was made before the foundation of the world was laid , tit. 1. 2. the apostle , speaking of the promise , or covenant made between god and the saviour ( for that is his meaning ) saith on this wise , in hope of eternal life , which god that cannot lye , promised before the world began . now this promise , or covenant , was made with none but with the son of god , the saviour : and it must needs be so , for there was none with god before the world began , but he by whom hee made the world ; as in prov. 8. from v. 22. to v. 31. which was and is the sonne of his love . this covenant , or bargain , had these conditions in it . first , that the saviour should take upon him flesh and blood , the same nature that the sonnes of men were partakers of ( sinne onely excepted ) heb. 2. 14. heb. 4. 15. and this was the will or agreement that god had made with him : and therefore when he speaks of doing the will of god , heb. 10. 5. he saith , a body hast thou prepared me ( as according to thy promise , gen. 3. 15. which i was to take of a woman ) and in it i am come to do thy will o god , as it is written of me in the volume of thy book , v. 7. 2. the saviour was to bring everlasting righteousnesse to justifie sinners withal , dan. 9. 24 , 25. the messias , or saviour shal bring in everlasting righteousnesse and put an end to iniquity , as it is there written . to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousnesse . this , i say , was to be brought into the world by the saviour , according to the covenant , or agreement , that was between god and christ before the world began , which god , that cannot lye , promised at that time , tit. 1. 2. 3. he was to accomplish th●● everlasting righteousnesse by spilling his most precious blood , according to the terms of the covenant or bargain ; and therefore when god would shew his people what the agreement was that he and the saviour had made , even before the covenant was accomplished and sealed actually . see for this zach. 9. ( where he is speaking of him that should be the saviour ) v. 11. and as for thee also ( meaning the saviour ) by the blood of thy covenant ; or as some render it , whose covenant is by blood ( which is all to one purpose ) i ( meaning god ) have sent forth the prisoners out of the pit wherein there was no water . the meaning is this : as for thee also , seeing the covenant or bargain that was made between me and thee before the world was , is accomplished in my account , as if it were actually and really done ; with all the conditions that were agreed upon by me and thee ; i have therefore , according to that agreement that was on my part , sent forth the prisoners , and those that were under the curse of my law , out of the pit wherein there is no water ; seeing thou also hast compleatly fulfilled in my account whatsoever was on thy part to be done , according to our agreement . and thus is that place to be understood in john 17. ● i pray for them , i pray not 〈◊〉 the world , but for th●se th● thou hast given me ( which i co●venanted with thee , for ) thi● they were , and thou gavest th● me ( but on such and such co●●ditions as are before mentioned , zach. 9. and again ; ac●cording as he hath chosen us 〈◊〉 him ( that is , in christ ) be●●● the foundation of the world , th● we should be holy and * with●● blame before him in love . no● seeing this was thus conclud● upon by those that did 〈◊〉 well to the soules and 〈◊〉 of poore sinners ; after 〈◊〉 world was made by them , a● after they had said , let ● make man after our own im●●● after our likenesse , gen. 1. ● and after man , whom go● had made upright , had 〈◊〉 transgression fallen from th● state into which god at 〈◊〉 placed him , and throw● himselfe into a miserable co●●dition by his transgression then god brings out of his love that which before he and his son had concluded upon and begins now to make forth that to the world , which he had purposed in himselfe before the world began , eph. 1 4. 9. 2 tim. 1. 9. now the first discovery that was made to a lost creature of the love of god , was made to fallen adam , gen. 3. 15. where it is faid , i will put enmity between thee and the woman , and between thy seed and her seed , which is the saviour , gal. 4. 4. it shall break thy head , and thou shalt bruise his heel . this was the first discovery of the love of god to lost man : this was the gospel which was preached to adam in his generation ; in these words was held forth to them in that generation , that which should be further accomplished in after generations . 2. another discovery of the love of god in the gospel , was held forth to noah , in that he would have him to prepare an ark to save himself withal● which ark did type out the lord that was to come , and be the saviour of those whom he before had covenanted for with god the father . and god said to noah , the end of all flesh is before me . make thee an ark of gopher wood , gen. 6. 13 , 14. and chap. 7. 1. the lord said unto noah , come thou and all thy house into the ark , for thee have i seen righteous before me in this generation . 3. god breaks out with a further discovery of himself in love to that generation in which abraham lived , gen. 12. 3. where he saith , and in thee , ( that is , from thee shall christ come thorow , in whom ) shal 〈◊〉 the families of the earth be blessed . this was also a further manifestation of the good will of god to poor lost sinners ; and through this discovery of the gospel , did abraham see that which made him rejoyce , ioh. 8. 56. 4. when the time was come that moses was to be a prophet to the people of his generation , then god did more gloriously yet break forth with one type after another ; as the blood of buls , & lambs , & goats : also sacrifices of divers manners , and of several things , which held forth that saviour more clearly which god had in his own purpose & decree determined to be sent ; for these things ( the types ) were a shadow of that which was to come , which was the substance , heb. 9. 9. 10. heb. 10. 1 , 5 , 6 , 7. now when these things were thus done , when god had thus signified to the world what he intended to doe in after times , presently all that had faith to believe that god would be as good as his word , began to look for , and to expect that the lord should accomplish and bring to passe what he had promised , what his hand and counsel had before determined to be done . now abraham begins to look for what god had promised and signified ; namely , that he would send a saviour into the world in his appointed time ; which thing being promised , abraham embraces , being perswaded of the certainty of it , as in heb. 11. 13. and this did fill his heart with joy and gladnesse , as i said before ; for he saw it , and was glad , john 8. 56. 2. jacob also , while he was blessing his sons concerning things to come , breakes forth with these words , i have waited for thy salvation . he was also put in expectation of salvation to come by this saviour . 3. david was in earnest expectation of this , which was held forth by types and shadowes in the law ; for as ye● the saviour was ▪ not come , w●ich made him crie out with a longing after it , o that the salvation of israel were come out of sion , psal. 53. 6. and again o that the salvation of israell , were come out of sion , psal. 147. the thing that david ▪ waited for , was not in his time come , though before his time it was promised , which makes him crie out , o that it were come ; that it were come out of sion ▪ where by the way take notice , that the true salvation and saviour of israel , was to come out of sion , that is , out of the church of god , touching the flesh , as it is written , a prophet shall the lord your god raise up unto you of your brethren like unto me , deut. 18. 15 , 18. and againe , i have laid help upon one that is mighty , i have exalted one chosen out of the people , psal. 89. 19. and rom. 9. 5. whose are the fathers , of whom as concerning the flesh christ came , wh● is over all , god blessed for ever . christ as concerning the flesh , did come of the fathers . 4. isaiah did prophesie of this , that god would thus save his people , yea , he breaks forth with these words , but israel shal be saved with an everlasting salvation , isa. 45. 17. he also tels them how it shall be accomplished in that 53. chap. yea , he had such a glorious taste of the reality of it , that he speaks a● though it had then been actually done . 5. in the dayes of jeremie this that god had promised to the fathers , was not yet accomplished ; in cap. 23. 5. he saith , behold the dayes come saith the lord , that i will ( mark , it was not yet done . ) but i will ( saith god ) raise unto david a righteous branch , and a king shall reign and prosper . in his dayes judah shall be saved , and israel shall dwell safely , and this is his name wherewith he shall be called , the lord our righteousnesse . 6. he was also to come in zacharies time , zach. 3. 8. where he saith , for behold i will bring forth my servant the branch . 7. he was not come in the time of malachy neither , though he was indeed at that time neer his comming . for he saith himself , behold , i will send my messenger ( meaning john the baptist , esay 40 v. 3. luke 1. 76. and he shall prepare the way before me ; and the lord whom ye seek shall suddenly come to his temple , even the messenger of the covenant whom ye delight in . behold he shall come saith the lord of hosts . 8. old simeon did also wait for the consolation of israel a long time , luke 2. 25. where it is said , and behold there was a man in jerusalem whose name was simeon , the same was a just man and devout , waiting for the consolation of israel , that is waiting for him that was to be the saviour ; as is cleer if you read with understanding a little farther . and it was revealed to him by the spirit , that he should n●t see death , before he had fee● the * lords christ , ver . 26. and thus have i in briefe shewed you . 1. that there is such a thing as christ. 2. that this christ was promised and signified out by many things before he did come . 3. how he was waited for , and expected before the time that god had appointed in the which he should come . the second thing that i will ( through the strength of christ ) prove , is this , that he that was of the virgin , is he that is the saviour . and first , i shall lay down this for a truth ; that it is not any spirit only by , and of it sel●e , without it doe take the nature of man , that can be a saviour of man from eternal ve●g●nce . or thus ; that 〈◊〉 will be a saviour of man , must in the nature of man satis●●e and appeas● the justice and wrath of god ▪ and the arguments that i doe bring to ●rove it by are these . 1. because , it was man that had offended , and ●ustice required that man must give the satisfaction : and therefore , when he that should be the saviour , was come , he tooke upon him the forme of a servant , and was made in the likeness of men , phil. 2. 7. and in heb. 2. 14. because the children were partakers of flesh and blond he also himself likewise took part of the same : to what end ▪ that through death he might destroy him that had the power of death that is the dwell . and is that all ? no , but also that he might deliver them who through feare of death , were all their life time subject to bondage . the second argument is this , because , if a spirit only could have made satisfaction for the fin of mankind , and have subdued satan for man ; without the nature of man ; either there had been weaknesse in god when he made that promise to fallen adam , that the seed of the woman should break the serpents head : ( for there had been no need of , and so no room for that promise ) or else god having made it would have appeared unfaithful in not fulfilling his promise by redeeming the world without it . 3. if a spirit only could have made satisfaction , and so have saved man ; then christ needed not to have come into the world , and to have been borne of a woman , gal. 4. 4. but in that he must come into the world , and must be borne of a woman , it is cleer , that without this he could not have been a saviour : for he was made of a woman , made under the law , to this end , that he might redeem them that were under the law ; implying , no subjection to this ( viz. the taking of the nature of man ) no redemption from the curse of the law . but christ hath delivered from the curse of the law , ( all that believe in his name ) being in their nature made a curse for them . and this is the reason , why the fallen angels are not recovered from their damnable estate , because , he did not take hold of their * nature , for he tooke not on him the nature of angels , but he tooke on him the seed of abraham , heb. 2. 16. now then , seeing this is the very truth of god , i shall next prove , that jesus that was born of the virgin , to be the saviour : and first , i shall prove it by comparing some places of the old and new testament together , and by some arguments drawn from the scriptures . and first , see gen. 3. 15. where he is called the seed of the woman , saying , i will put enmity between thee and the woman , and between thy seed and her seed ; and so was jesus , gal. 4. 4. where it is said , god sen● forth his son made of a woman , or borne of a woman . 2. this woman must be a virgin , isa. 7. 14. where it is said , a virgin shall conceive and beare a sonne and shall call his name emanuel . and jesus is he that was the fulfilling of this scripture , matth. 1. 22 , 23. now all thus was done that it might be fulfilled which was spoken of the lord by the prophet , saying , beh●ld a virgin shall conceive , and bring forth a son , and they shall call his name emanuel . 3. the saviour must be of the tribe of judah . and this jacob prophecied of , on his death-bed , saying , judah , thou art he whom thy brethren shall praise , or honour , th●●● hand shall be on the 〈◊〉 of thine enemies , thy fathers children shall bow down before th●e . and again mic. 5. 2. but thou be●hlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall he come , that is to be ruler in israel . jesus 〈◊〉 of the tribe of judah , and that will cleerly appeare , i● you read mat. 1. ma●the● he begins first with abraham , v. 2. and thence to judah , v. 3. from judah to d●●x●d , ver . 6. from david to zorobabel , v 13. then to jacob the father of joseph the husband of mary of whom was borne jesus , ver . 16. now mary was one of the same house also , and for this con●ider , jesus came from the loynes of david ; see ma● . 1. but that he could not doe , if m●● had not been of the seed 〈◊〉 ●●vid : for christ came 〈…〉 not from him , for 〈…〉 her not till shee had brought forth her first born , mat. 1. 25. again ▪ the angel told her that he was the son of david , saying , and the lord god will give unto him the throne of his father david , luke 1. 32. and againe , the jews knew this very well , or else they would have been sure to have laid it open before all the world ; for they sought by all meanes to disown him . and though they did through the divellishnesse of their unbeliefe disown him , yet could they find no such thing as to question the right of his birth from mary . if it had been to be done , they would no doubt haue done it ; they did not want malice to whet them on ; neither did they want meanes so far as might helpe forward their malice , without manifest and apparent injury ; for they had exact registers or records of their genealogies , so that , if they had had any colour for it , they would sure have denyed him to have been the son of david . there was reasoning concerning him when he was with them , joh. 7. and i do believe , part of it was about the generation of which he came . and this was so commonly knowne , that the blind man that sat by the way side could cry out , jesus thou some of david , have mercy on me ; thou sonne of david , have mercy on me , luke 18. 38 , 39. it was so common , that he came from the loines of his father david according to the flesh , that it was not so much as once questioned . and when herod demanded ( mat. 2. 4 , 5 , 6. ) of the chiefe priests and scibes of the people where christ should be borne , they said unto him in bethlehem of judea : for thus it is written by the prophet , and thou bethlehem in the land of judea , art not the least among the princes of judah , for out of thee shall c●me a governour that shall rule my people israel : ( for out of thee ) mark that ; if mary had not been of judah , christ had not come out of judah . but christ came out of judah , therefore mary is also a daughter of judah . and this is evident , as saith the scripture , for our lord sprang out of judah , heb. 7. 14. againe , when christ the saviour was to come into the world , at that time the scepter was to depart from judah , according to the prophesie of jacob . the scepter shall not depart from judah , nor a lawgiver from between , his feet until shiloh come , gen. 49. 10. now the scepter was then departed from those that were jews by nature , and also the lawgiver , and herod who was a stranger , and not of judea , was king over them , as caesars deputy ; and caesar augustus imposed lawes on them . the stuborn jews also confessed the scepter to be departed when before pontius pilate a romane governour of ●udea , they cryed out against christ : we have no king but caesar , joh. 19. 15. nay further , the jewes from that day to this have beene without a ●ing of their owne nation to governe them ; they never had the scepter swayed since by any of themselves , but have been a scattered despised people , and have been as it were liable to all dangers , and for a long time driven out from their countrey , and scattered over all the nations of the earth , as was prophesied concerning them , je● . 24. 9. zek. 5. 14 , 15. and yet these poor souls are so horribly deluded by the devil , that though they see these things come to passe , yet they will not believe . and one reason among many , of their being thus deluded , is this , they say that the word scepter in that 49. of gen. is not meant of a kingly government , but the me●ning is ( say they ) a rod , or persecutions shall not depart from judah , till shiloh come , now they doe most grosly mistake that place ; for though i am not skilled in the hebrew tongue , yet through grace , i am enlightned into the scriptures , whereby i find that the meaning is not persecutions , no● the rod of afflictions , but a governour or scepter of the kingdome shall not depart from judah till shiloh come . and that this is the meaning of the place , weigh but the very next words of the same verse , and you will find it to be the scepter of a king that is meant : for he addeth nor a lawgiver from between his feet . marke it , the scepter , nor a lawgiver ; the legislative power depending on the scepter of the kingdom shall not depart from judah untill shiloh come . according to that scripture , written in isa. 7. 16. for before the child shall know to refuse the evill and chuse the good , the land which thou abhorrest shall be forsaken of both her kings : which scripture hath been fulfilled , from that same time . but a word to the jews exposition of the scepter to be a rod , or persecutions , saying , that persecutions shall not depart from judah till shiloh come . this cannot be the meaning of the place ; for the jews have had rest oftentimes , and that before shiloh did come , at one time they had rest fourscore years , judges 3. 30. againe , and the land had rest from warre , jo●h . 14 , 15. and againe , & the lord gave them rest round about according to all that he sware unto their fathers ; and there stood not up a man of all their enemies before them , jos. 21. 44. jos. 22. 4. 23. 1. and the land had rest forty years , jud. 3. 11. there was rest many a time from persecution and from the rod , th●ugh it we but for a season , but the scepter , or kingdome , did no● depart from judah , and a law-giver from between his feet ti●● shiloh came . againe , to prove that jesus is the christ , it is cleer from the hand of god against the jews for putting him to death : what was the reason why they did put him to death but this , he did say that he was the christ the sonne of god ? luke 22. 70. then said they all , art thou the sonne of god ? and he said , ye say that i am : that is , * i am he as you say , i am the son of god , yea the only begotten son of the father , and i was with him before the world was . now the jews did put him to death for his thus owning his own , that is , for not denying of his sonship , but making himself equal with god ; therefore did they put him to death , joh. 1● . 7. now god did , and doth most miserarably plague them to this very day for their crucifying of him ; but i say , 〈◊〉 he not been the christ of god , gods son , he would not have laid sin to their charge , for crucifying him ; but rather have praised them for their zeale , and for taking him out of the way , who did rob god of his honour , in that he made himselfe equal with god , and was not . he would have praised them for doing the thing that was right , as he did phinehas the son of eleaz●r , for executing judgement in his time , on the adulterer and adultere●le , numb . 25. 8. but in that he said he was the sonne of god , and accounted it no robbery so to call himself , phil. 2. and seeing that they did put him to death , because he said he was th● son of god , and in that god doth so severely charge them with , and punish them for their sin in putting him to death , for saying that he was the son of god , it is evident that he was and is the sonne of god , and that saviour that should come into the world . for his blood hath been upon them to this very day for their hurt , according to their desire , mat. 27. 25. againe , jesus himselfe doth in his day hold forth that he is the christ , where he saith , the time is fulfilled and the kingdome of heaven is at hand , mat. 1. 15. what time is this th●● jesus speaks of ? surely , 〈◊〉 that of daniels seventy weeks , spoken of in chap. 9. 24. when he saith seventy weeks are determined upon thy people to finish transgression , and to make an end of sin , and to make reconciliation or satisfaction , for iniquity , and to bring in everlasting righteousness , and to anoint the most ho●y : this time , that here daniel speakes of , is it that christ saith hath an end ▪ and the argument that he brings to perswade them to believe the gospel , is this , the kingdome of god is at hand , ( according as was prphesied of it by daniel ) repent , and believe the gospel . repent , and believe that this is the gospel ; and that this is the truth of god , consider , that daniel had a revelation of these daies from the angel of god , and also the time in which it should be accomplished : namely , seventy weekes was the determined time of the messias his comming , from the time when the angel spake these words to daniel : seventy weekes , that is about 490 years , if you reckon every day in the said twenty weekes for a yeare , a day for a yeare : a day for a yeare ; for so is the holy spirits way sometime to reckon dayes , ezek. 4. 6. and this the jews were convinced of , when christ saith to them , ye hypocrites , ye can discerne the face of the skie , but can you not discerne the signes of the time ? mat. 16. 3. do you not see that those things that are spoken of as forerunners of my comming , are accompli●hed ? do you not see that the scepter is departed from judah ? doe you not see the time that daniel spake of is accompli●●ed also ? there shall no signe be given you but the sign of the proph●t j●nab● o ye hypocritical generation , ver . 4. another argument to pr●ve that jesus is ●he chri● , is this , by his power , the blind ●ee , the 〈◊〉 walke , t●e dea heir , the d●mbe speak , the dead are raised up , the divels are dis●o●fesled in es●● 5 〈◊〉 . 4. it is thus pro●he●●ed of him . beh●ld , your god will come with a vengeance ; even god with a reco●pence , he will 〈◊〉 and save you . but how shall we know when he is come ? why , th●n the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped , then shall the lame man leape as an hart , and the ●o●gue of the dumbe shall sing , for in the wildernesse shall waters breake forth , and streames in the desart , v●r . 5. 6. now which john would know whether he were the christ or no , jesus sends him this very answer , go and tell john ( saith he ) what you hear and see , the bl●nd receive their sight , and the lame walke , the ●epers are cleansed , the deaf hear , the dead are raised , and the poor have the gospel preached unto them , mat , 1● . 3 4. 5. another argument that doth prove this jesus to be the christ is this , namely , he to whom it was revealed that he should see him , though he waited long for him . so soone as ever he did but see that sweet b●be that was borne of the virgin mary , he cryed out , lord , now lettest thou thy servant depart in peace according to thy word : for mine eyes have seene thy salvation , which thou hast prepared before all people , as it is in luke 2. 26 , 27 , 28 , 29 , 30 , 31. the prophetesse anna also so soone as shee had seen him , gave thanks to the lord , and spake of him 〈◊〉 all those that waited for redemption in israel , ver . 36 , 37 , 38. another argument is the signe of the prophet jonah . he , even jonah , was three dayes and three nights in the whales belly , jonah 1. 17. and jesus makes this very thing an argument to the jews that he was the true messias , where he saith , a wicked and adulterous generation seeketh after a signe , that is , they would have me to shew them a signe to prove , that i am the saviour , & there shall no sign be given to them , but the sign of the prophet jonah . for as jonah wa● three dayes : and three nights in the whales belly , so shall the so● of man be three dayes and three nights in the heart of the earth , mat. 12. 39 , 40. and this , the apostle makes mention of to be accomplished , where he saith , the jews slew jesus , and hanged him on a tree , act. 10. 39. and laid him in a sepulchre , mat. 27. but god raised him up the third day , & shewed him openly , acts 10. 40. another scripture argument to prove that jesus is the christ , is this , that there was not one of his bones broken , which thing was foretold and typed out by the paschal lambe , where he saith , thou shalt not leave any of it until the morning , nor break a bone of him , exod. 12. 46. numb . 9. 12. which thing was fulfilled in the sonne of the virgin , ( though contrary to the customes of this nation ) as it is written , then came the souldiers and brake the legs of the first , and of the other that was crucified with him . but when they came to jesus and saw that he was dead already , they brake not his legs , joh. 19. 31 , 32. that the scripture should be fulfilled , a bone of him shall not be broken , ver . 36. another scripture demonstration is , in that they did ful●● the saying that was written , they parted my rayment among them , and for my vesture they did cast lots . psal. 22. 18. but this was also ●ulfilled in jesus , as it is written : then the souldiers , when they had crucified jesus , took his garments , and made four parts , to every souldier a part , and also his coat . now the coat was without seame ; they said therefore among themselves , let us not rent it , but let us cast lot● whose it shall be ; that the scripture might be fulfilled which saith , they parted my rayment among them , and for my vesti●● they did cas● lots , john 19. 23 , 24. againe , the scripture saith , they shall look on me whom they have pierced , zach. 12. 10. but the souldier thrust a spear into his side , that it might be fulfilled which was written , they shall look on him whom they have pierced , joh. 19 , 34 , 35 , 36 , 37. now then , seeing this is the truth of god that jesus that was borne of the virgin is the christ of god ; how horribly are those deceived who look on jesus the son of mary , to be but a shadow or type , of something that was afterward to be revealed ; whereas the scriptures most lively hold him forth to be the christ of god , and not a shadow of a spirit , or of a body afterwards to be revealed , but himselfe was the very substance of all things that did any way type out . christ to come ; and when he was indeed come , then was an end put to the law for righteousness , or justification to every one that believeth ; christ is the end of the law for righteousness to every one that believeth , as it is written , rom. 10. 4. that is , he was the end of the ceremonial law , and of that commonly called the moral law , the substance of which is laid down , exod. 20. from the first to the 17 verse , though that law , as handed out by christ , still remaines of great use to all believers , which they are b●und to keepe for sanctification , as christ saith , mat. 5. 19. verse , to the end of the chapter . but christ jesus hath obtained everlasting righteousness , having fulfilled all the law of god in the body of his flesh wherein he also suffered on the cross without the gates , and doth impute this righteousness to poor man , having accomplished it for him in the body of his flesh , which he took of the virgin , gal. 4. 4 god sent forth his son made of a woman a , made under the law , that is , to obey it , and to bear the curse of it , being made a curse for us , gal. 3. 13. to redeem them that were under the law , that is to redeem such as were ordained to life eternal , from the curse of the law . and this he did by his birth , being made or borne of a woman ; by his obedience , yea , by his perfect obedience he became the author of eternal salvation to all them that obey him , heb. 5. 8 , 9. and by his doing and suffering , did compleatly satisfy the law and the justice of god , and bring in that glorious and everlasting salvation , without which we had all eternally been undone , and that without remedy ; for without shedding of his blood there was no remission . secondly , seeing jesus christ , ●he son of the virgin mary , was and is the christ of god : and that salvation came in alone by him , for there is salvation in no other , acts 4. 12. then how are they deceived , that think to obtain salvation by following the convictions of the law , which they call christ ( though falsely ) when alas , let them follow those convictions that do come from the law , and conscience set on worke by it , i say , let them follow all the convictions that may be hinted in upou their spirits from tha● law , they shall never be able to obtaine salvation by their obedience to it , for by the law is the kuowledge of sin , rom. 3. 20. and it is not of workes least any man should boast , as those fond hypocrites called quakers would do . and again , if righteousness comes by the law , then christ i● dead in vaine , gal. 2. 21. bu● that no man is justified by the workes of the law , it is evident , for the just shall live by faith , gal. 3. 10. which living by faith , is to apply the lord jesus christ his benefits , as birth , righteousnesse , death , blood , resurrection , ascension , and intercession , with the glorious benefits of his second comming to me , as mine , being given to me ; and for me , and thus much doth the apostle signi●ie , saying ; the life which i now live in the flesh , i live by the faith of the son of god , whe loved me , and gave himself for me , gal. 2. 20. againe , seeing gods christ which was with him before the world was , john 17. ver . 5. took upon him flesh and blood from the virgin mary , ( who was espoused to joseph the carpen●er ) and in that humane nature yielded himself an offering for sin , ( for it was the body of his flesh by which sin was purged , col. 1. 22. ) i say , seeing the son of god as he was in a body of flesh , did bring in salvation for sinners , and by this meanes , as i said before , we are saved , even by faith in his blood righteousness , resurrection , &c. how are they then deceived who own christ no otherwise then as he was before the world began , who was then without flesh and blood ( for he took that in time of the virgin , gal. 4. 4. heb. 2. 14. ) i say , they are wickedly deluded who own him no otherwise but as he was before the world was : for in their owning of him thus and no otherwise , they do directly deny him to be come in the flesh , and are of that antichristian party which john speaks of , joh. 4. 3. v. every spirit that confesseth not that jesus christ is come in the 〈◊〉 , is not of god ; and this is that sprit of antichrist , whereof you have heard that it should come , and even now already it is in the world . now because the enemy doth most notably wrest this scripture , as they do others , to their own damnation , i shall speak something to it ; and therefore , when he saith , every spirit that confesseth not that jesus christ is come in the flesh , is not of god , his meaning is , every spirit that doth not confesse that that christ that was with the father before the world was , did in the appointed time of the father come into the world , took on him a body from the virgin , and was very man as well as very god , and in that body of flesh did do and suffer whatsoever belonged to the sons of men for the breach of the holy law of god , and impute his glorious righteousnesse which he fulfilled in that body of his flesh , to the soules that shall believe , 〈◊〉 what he hath done and is a doing in the same body . and that this is the mind of the spirit of god , consider , first , he himself saith , handle me and see , for a spirit hath not flesh and bones , as ye see me have , when his disciples had thought he had been but a spirit , luke 24 39 , 40. now that in this flesh he died for sins , consider secondly that scripture which saith , who his own sel● ( that is the christ that was born of the virgin ) did bear our sins in his own body on the tree . see col. 1. 22. in the body of his flesh , saith he , to present you holy and unblameable , & unreproveable in his sight . now that he arose again from the dead with the body of flesh wherewith he was crucified , consider , that forenamed scripture , luke 24. 39 , 40. spoken after his resurrection . now that he went away with the same body from them into heaven , consider that it is said , and he led them out as , farre as bethany , and he lift up his hands & blessed them : & it came to pass while he blessed them , he was carried from them , & carried into heaven , lu. 24. 50 , 51. this is the meaning of those words therefore ; jesus christ is come into the flesh , that is , jesus christ hath come in the flesh that he took of the virgin , hath brought us who were enthralled to the law , the divel , and sin , to liberty ; and that by his obedience and death . for asmuch then a●●h children were 〈◊〉 of flesh and blood ( saith the scripture ) he , christ also himself took part of 〈◊〉 same ; wherefore ? that though death 〈…〉 desir●y him 〈◊〉 had the power of 〈◊〉 , that is the devill , and deliver them who through feare of death , were all their time subject to 〈◊〉 heb. 3. 14 , 15. for he was delivered for our offer●es , and was raised again for our justification , rom 4. 25. for he , even that man , through the power of the eternal spirit , did offer up himself without spot to god ; and thereby , o● by that offering , obtained eternall redemption for us , heb. 9 12 , 14. and therefore i say again and again , look to your selves , that you receive no christ except gods christ : for he is like to be deceived that will believe every thing that calls it selfe a christ. for m●●y , saith he , shal ●ome in my name , and shall deceiue many , matth. 24. 5. now having spoken thus much touching the saviour , the lord jesus christ , i shal , according to the assiistance of the lord jesus , proceed , and shall speak somthing of his godhead , birth , death , resurrection , ascension , and intercession ; together with , his most glorious and personal appearing the second time , which will be to raise the dead , and bring every work to judgment , eccles. 12. 14. and first i shall shew you that he is very god , co-eternal , and also co-equal with his father . 2. that by this son of mary ( which is equal with his father ) the world was made . 3. that he in the fulnesse of time , was made of a woman , made under the law , to redeem them them that were ( or are ) under the law ; that is , was borne of a woman : and in our nature ( for he made himselfe of no reputation , and took on him the forme of a servant , and was made in the likenesse of men ) and in our stead he did fulfill the law in point of justification , rom. 10. 4. and was crucified for our transgre●●ions , 1 cor. 1. 23 , 24 , 25. 4. that very body of the sonne of mary which was crucified , did rise again from the dead , after he had been buried in josephs sepulchre ; that he in that very body ascended up into heaven ; and in that very body shall come again to these ends . 1. first to judge the quick and the dead . 2. to receive his saints to himselfe . 3. to passe eternal condemnation on his enemies . these things in brief i shall touch upon , according to the wisedom given me . and therefore that christ is very god , i shall first prove by plain texts of scripture . 2. from the testimony of god , angels , and men , witnessed by the scriptures . 3. by several arguments drawn from scripture , which will prove the same clearly . 1. then to prove it by the scriptures ; though indeed the whole book of gods holy scripture , testifie these things plainly to be most true , yet there be some places more pregnant and pertinent to the thing then others ; and therefore i shall mention some of them : as first , minde that in prov. 8. v. 22 , &c. and there you shall finde him spoken of under the name of wisedome , the same name that is given him in 1 cor. 1. 24. i say in that place of the prov. above mentioned , you shall find these expressions from his own mouth . the lord possessed me in tho beginning of his way before his works of old . i was set up from everlasting , from the beginning : or ever the earth was , when there was no depths , i was brought forth ; while there was no fountaine abounding with water . before the mountains were s●tled , before the hills , was i brought forth . while as yet he had not made the earth , nor the fields , nor the highest places of the dust of the world . when h● prepared the heavens , i was there ; when he set a compasse upon the face of the depth : when he established the clouds above ; when he strengthened the fountaines of the deep : when he gave to the sea his decree , that the waters should not pass ●his commandement . when he appointed the foundations of the earth ; then was i by him , as one brought up with him : and i was daily his delight , rejoycing in the habitable parts of the earth , and my delight was with the sonne of men . also john 1. 1 2. you have these words spoken of christ , in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god. as also in heb. 1. 2. the apostle being about to prove the sonne of mary to be very god , saith ; he hath in these latter daies spoken to us by his sonne ; which sonne is the sonne of mary , as in matth. 3. but ( saith the apostle ) heb. 1. 8. to the sonne he saith , thy throne , o god , is for ever and ever , a scepter of righteousnesse is the scepter of thy kingdome . again , in john 17 5. you have the words of the sonne of mary for it , saying , and now father , glorifie thou me with thine own selfe , with the glory that i had with thee before the world was . again , he himself saith , before abraham was , i am : and again , i and my father are one . and in phil. 2. 5. the apostle saith , let the same mind be in you which was also in christ jesus ; who being in the form of god , thought it ●o robbery to be equal with god , but made himselfe of no reputation , and took on him the forme of a servant , and was m●de in the likenesse of men . also rev. 2. 8. christ himselfe saith , i am the first and the last , which was dead , but am alive . and thus have i quoted some few scriptures to prove that the sonne of mary is the true god. 2. i shall give you the testimony of god himselfe touching the truth of this , viz. that christ , the sonne of the virgin , is the true god. and first see zach. 13. 7. and there you shall finde these words , awake o sword against my shepherd , and against the man that is my fellow , saith the lord of hosts . in this place the lord doth call that man his fellow , which he doth not doe to any meer creature . again , in ma● . 3. 17. he calls him his beloved sonne , saying , this is my beleved sonne in whom i am well pleased and in the foresaid place of the hebrews , cap. 1. the apostle advancing the lord jesus , brings in this question , to which of the angels said he at any time , thou art my sonne ? ver. 5. but to the sonne he s●●h , ver . 8. thy throne , o god , i● for ever and ever . and this farre of the testimony that god himselfe hath given of the son of mary , jesus christ. 3. the angels do shew that he is god ; first , in that they do obey him . 2. in that they worship him . 1. that they obey him , is clear , if we compare rev. 21. 9. with rev 22. 6. in the first of these places we finde , that there came one of the angels of the seven vials , which had the seven last plagues , and talked with john. he came not of himselfe ; for in that 22 cap. ver . 6. he saith , the lord sent his angel , to shew unto his servants the things that must be done . now , in the 16. verse you may see who this lord god is : he saith there , i jesus , have sent mine angel , to testifie these things in the churches . * i am the ro●t ( as well as ) the ofspring of david , and the bright and morning star . i say this obedience of the angels doth testifie that jesus , which is the sonne of mary , is the true and very god ; for they do obey god only . secondly , the angels doe shew that the sonne of mary is the true god , in that they do not onely obey him , but worship him also yea , they are commanded so to doe , heb. 1. 6. where it is wri●ten , when he bringeth his first bego●ten into the world , he ( i e ) god , saith , and let all the angels of god worship him , viz. the sonne of mary . now the angels themselves command that we worship none but god , rev. 22. 8 9. when john fell down to worship the angel , the angel said , see thou doe it not , for i am thy fellow-servant ; worship god now , if the angels should command to worship god , and they themselves should worship him that by nature is no god , they should overthrow themselves , in comm●●ding one thing , and doing another , and so lose their own habitations , and be shut up in chaines of darknesse , to be punished with everlasting destruction from god himselfe at the great day . and thus much concerning the testimony of angels touching jesus , the sonne of mary , the sonne of god , yea , very an● true god isa. 9. 6. now followeth david hi● testimony among other of th● saints , who witnesse jesus the sonne of mary to be true god ; and that you may finde in psa. 110. 1. where he saith , the lord said unto my lord , sit thou on my right hand , till i make thine enemies thy footstoole . also isaiah in the 9. chap. verse 6. saith , for unto us a childe is borne , unto us a sonne is given , and the government shall be upon his shoulders , and his name shall be called wonderfull , councellor , the mighty god , the everlasting father , the prince of peace . of the increase of his government and peace there shall be no end , upon the throne of david ( which is not , nor never was the heart of any believer ) and upon his kingdome to order it , and to establish it with judgment and justice , from henceforth even for ever . the zeale of the lord of hosts will doe this . again , see peters testimony of this sonne of mary ; when jesus asked his disciples , whom say ye that i am ? peter , as the mouth of the rest , said , thou art christ , the sonne of the living god , matth. 16. 16. also , when thomas , one of christs disciples , would not be perswaded by the others that they had se●n the lord , except he did also see in his hands the print of the nailes , and put his fingers into the prin● of the nails , and thrust his hand into his side 〈◊〉 he would not believe . sai●h the sonne of mary , reach hither thy singers , and behold my h●nds , and reach hither thy hand , and thrust it into my ●ide , and be not faithlesse but believing ; and then thomas breaks out with a mighty faith , and a glorious testimony for his master , and saith , my lord , and m● god , john 20. 27 , 28. again , see pauls testimony of him , rom. 9 ▪ where , speaking of the s●nne of mary , he saith , that christ came of th● fathers , who is over all , god blessed for ever , amen . and the apostle john doth also witness as much , 1 john 5. 20. where speaking of jesus christ , he saith on this wise , and we know that the sonne of god is come , and hath given us an understanding , that we might know him that is true , and we are in him that is true ( who is that ? why , saith john ) even in his sonne jesus christ. who is he ? why , this is the true god , and eternal life . i could here also bring in the testimony of the very devils themselves , as luke 4. 41. luke 8. 28. where he is by them acknowledged to be the son of the living god : but it is needlesse so to doe , for we have plainly proved it already . now followeth the several scripture-arguments , which will prove that jesus the son of mary is very god. and first , there is none but he that is the true god , can satisfie the justice of the true god for the breach of his holy law : but if you compare isa. 53. 6. with matth. 3. 17. you shall finde , that jesus the sonne of mary did give god a full and compleat satisfaction for the breach of his holy law ; therefore jesus the son of mary must needs be the great and true god. secondly , he that hath power of his own to lay down his life , and hath power of his own to take it up again , mu●● needs be the true god ; but this did jesus the sonne of mary the virgin ; therefore h● must needs be the true god , job . 10. 8. rom , 1. 4. thirdly , there was never any able to bear the sins of all the believers in the world , that ever were , now are , or hereafter shall be , but the true god but jesus , the sonne of the virgin mary , did bear them all , in his own body on the 〈◊〉 1 pet. 2. 24. isa. 53 6. therefore jesus the● sonne of mary must needs be true god as well as man. fourthly , there was never any meer man able , by his own power , to overcome the devil in all his temptations , but he that is also the true god ( for adam in his state of innocency was overcome by them , and fell under them : ) but jesus the sonne of the virgin did overcome them all by his own power ; there ore ( see gen. 3. 15. isa. 51. 9. isa. 63. 5. matth. 4. luke 4. ) he is very god as well as very man. fifthly , there was never any that did call himselfe the true god ( and was not ) which did please god in so doing , but jesus the sonne of mary did call himselfe the true god , or account himselfe equal with god ( which is all one ) yet god was well pleased with him , phil. 2 , 6 , 7. john 8. 29. and therefore jesus the sonne of mary must needs be true god as well as man. sixthly , there was never any that had all power in heaven and in earth , but the true god. jesus the sonne of the virgin mary , who was espoused to joseph , hath all power in heaven and in earth in his own hand . therefore , matth. 28. 18. he is the true and great god. seventhly , there was never any able to keep poor souls from falling from god , saving he that is that is the true god. jesus the sonne of mary did , and doth this , john 10. 27 , 28 , 29 , 30. john 17. 12. therefore , &c. eighthly , never could any justly call himselfe the first and the last , except the true god , nor truly ( as the lord did say ) i am . but these did jesus the sonne of mary , rev. 1. 1. compared with v. 17 , 18. rev. 2. 8. and joh. 8. 58. therefore jesus must needs be true god as well as man. 9. never was there any that could absolutely forgive sinnes but god , mar. 2. 7 luke 5. 21. but jesus the sonne of the virgin mary , can forgive sinnes , luk. 5. 10. mar● 2. 5. therefore jesus the son of m●r● must n●eds be true god as well as man. tenthly , the scriptures never call any the true and living god ; but he that is the true god. the scriptures call jesus , the sonne of the virgin the true god , isa. 9 6. ● john 5. 20. therefore he is the true and great god. 11. he that made all things , whether they be visible or invisible ▪ whether they be thrones or dominions , or principalities , or powers , must needs be the true god but jesus the son of the virgin mary did make all these , col 1. 14. ●0 the 18. john 1. to v. 16. heb. 1 , 2 , 3. and thereforre he is the true god as well as man. 12. the blood of a meer finite creature could never obtain eternal redemption for sinners . but the blood of jesus , the sonne of the virgin mary , hath obtained eternal redemption for sinners , eph. 1. 7. heb. 9. 12 , 14. heb. 10. 19 , 20. therefore the blood of the sonne of the virgin must needs be the blood of god. and so the apostle calleth it , saying to the pastours of the churches , feed the church of god , which he hath puchased with his own blood , acts 20. 28. 1 john 3. 16. 13. never was there any that could overcome death in his own power , but the true god ▪ hos. 13. 14. jesus the sonne of the virgin mary did overcome death by himselfe , heb. 2. 14 therefore , &c. 14. he that searcheth the hearts , and knoweth the thoughts of men , must needs be the true god , jer. 17. 10. but jesus the sonne of the virgin doth , luke 5. 22. luke 9. 47. john 2. 24 , 25. therefore , &c. 15. he that by his own power commandeth the raging sea , must needs be the true god , job 38. 10 , 11. prov. 8. 29. but this did jesus the sonne of mary , mark 4. 39 , 41. luke 8. 24. therefore , &c. 16. he that is the wisedom , power , and glory of god , must needs be the true god. but jesus the sonne of the virgin is all these , as 1 cor. 1. 23 , 24. heb. 1. 1 , 2 , 3. therefore jesus the son of the virgin must needs be true god as well as man. the next thing that i am to pro● is this ; namely , that by ●● jesus christ , the sonne of th● virgin , the world was made and here i shall be brief , ●●ving touched on it alrea● only i shall lay down some● the scriptures , that hold for this to be a truth , and sop● to the next things that i●tend to speak of . and therefore in the f●● place , see heb. 1. 1 , 2. wh● the apostle is speaking of ●● sonne of god , which so●● was borne of the virgin m●● according to these script●● mentioned before , matth. 18 , to 23. luke 2. matth. 3. ● where god himself saith , t● is my beloved fonne , &c. t● sonne of god , saith the ap●stle , by whom god hath spoken to us , by him also he made the worlds . and col. 1. the apostle speaking of the deliverance of the saints , saith , who hath delivered you front the power of darknesse , and translated you into the kingdome of his dear sonne , in whom we have redemption through his blood , even the forgivenesse of sinnes . and is that all ? no , but he is ( also ) the image of the invisible god , ver . 15. the first born of every creature . and in ver . 16 , 17. by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were created by him and for him . and he is before all things , and by him all things consist . also heb. 1. 10. it is thus written of this sonne of god , christ jesus the sonne of mary , and then lord in the beginning hast laid the foundations of the earth , and the heavens are the work of thy hands . and again , john 1. and the first nine verses , the evangelist or apostle , speaking of the son , saith , in the beginning was the word , which word was the son , rev. 19. 12 , 13. this word or son was with god , and the word was god. all things were made by him , and without him was not any thing made that was made . in him was life , and the life was the light of men ; and the light shined in the darknesse , and the darknesse comprehended it not . but in the ninth verse of this first chapter of joh. it is written , that was the true light , which lighteth every one that cometh into the world . now seeing the lord hath brought me thus farre ; and because the quakers by wresting this scripture , do not onely split themselves upon it , but endeavor also to split others , i shall therefore , before i proceed any further ' speak a few words to it ; and they are these that follow . the apostle in these nine first verses , or most of them , is speaking of the divinity , or godhead of the sonne of mary , and shewing that he made the world : now in this ninth verse he speaketh of man as he is in his comming into the world , and not as he is a regenerate person . now every man , as he comes into the world , receives a light from christ as he is god , which light is the conscience , that some call christ , though falsly . this light , or conscience , will shew a man that there is a god , and that this god is eternal , rom. 1. 20. this light doth discover this eternal god , by his works in the world ; for saith the scripture before named , the invis●ble things of him ( meaning god ) from the creation of the world are clearly seen , being understood by the things that are made ; even his eternal power and godhead . this light also will reprove of sinne , or convince of , and make manifest sins against the law of this eternal god : so , that man , before he is regenerate , is able by that light to know that sins against the law , are sins against god , as is manifested in the unconverted pharisees , who , ( as christ told them ) had neither the love of god , nor the word of god abiding in them , john 5. 38 , 42. yet knew sins against the law to be sins ; for they were offended at a woman for committing adultery , which act was forbidden , mat. 5. 27 , 28. by the law ; and ti● said also , they were convicted of sinne by their own consciences , john 8. 7 , 8 , 9 , 10. again , the apostle writing to the corinthians , and admoni●hing them to walk orderly , 1 cor. 11. 14. turnes them to nature it selfe , saying , doth not even nature it self teach you &c. this light surely is that wherewith christ as he is god , hath enlightned every man that commeth into the world , which doth convince of sins against the law of god. therefore , as the apostle saith , rom. 1. 20. they are left without excuse . that is , they have their own conscience that doth shew them there is a god ; and that this god is to be served and obeyed : and the neglect of this will be sure to damn them , though the obedience to the law will not save them because they are not able to make a full recompence to god for the sins that are past ; neither are they able for the time to come , to yield a fall , con●in●al , and compleat obedience ●o the law of this alm● 〈…〉 finite , and etern●l 〈…〉 as many as are of 〈…〉 of 〈…〉 for it is written , cursed is every one that continueth not in all things that are written in the book of the law to doe them . * but that no man is justified by the works of the law , it is evident : for the just shall live by faith , gal. 3. 10 , 11. but now , though christ , as he is god , doth give a light to every one that cometh into the world , which light is the conscience ( as they themselves confesse ) yet it doth not therefore follow that this conscience is the spirit of christ , or the work of grace , wrought in the heart of any man whatsoever ; for every one hath conscience , yet every one hath not the spirit of christ : for jude speaks of a company of men in his days , who had not the spirit of christ , jude 19. these be they who separate themselves , ( saith he ) sensual , having not the spirit . yea , heathens , turks , jewes , pagans , atheists , have that also that doth convince of sinne , and yet are so farre from having the spirit of christ in them , that it is their great delight to serve their lusts , this world , their sinnes ; whereas the apostle saith plainly , if christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse sake . so that those who are alive to their sinnes , have not the spirit of christ. nay , let me tell you , the very devils themselves , who were thrown from their first state for sinne , 2 pet. 2. 4. have such a taste of their horrible sins , that when they did but suppose that jesus was come to put an end to their tyrannical dealing with the world , and to bring them to judgement for their sinnes ( to which they know they shall be brought ) it made them cry out , art thou com● to torment us before the time ? james doth also signifie thus much to us , where he saith , the devils also believe , and tremble , james 2. 19. which beliefe of theirs is not a believing in christ to save them ; for they know he did not take hold on their nature , heb. 2. but they do beleeve that christ will come to their everlasting torment ; and the belief of this doth make these proud spirits to tremble . again , man at his coming into the world hath this conscience given him , which doth convince of sinne , john 1. 9. john 8. 9. yet man as he commeth into the world , hath not the spirit of christ in him ; for that must be received afterward , by the preaching of the word , which is preached by the ministers and servants of jesus christ. this is gods usual way to communicate of his spirit into the hearts of his elect ; and this is 〈◊〉 in so many words , where ( peter preaching to a certaine number , the scrpture saith , while peter yet spake these words , the holy ghost , o● holy spirit , fell on all those that heard the word , and again , in galat. 3. verse 2. & 5. compared together , received ye the spirit by the works of the law. ( saith the apostle ) or by the hearing of faith ? or the gospel , which is the word of faith preached by us ? which spirit , as christ saith , the world cannot receive , because it seeth him not , n●ither knoweth him , though his children shall have fellowship with him , to the great comfort of their owne souls , john 14. 16 , 17. but now , this mercilesse butcherer of men , the devil , that he might be sure to make the soule fall short of glory , if possible , endeavours to perswade the soule , that its state is good ; that it hath the spirit of christ in it ; and for a proofe of the same , saith he , turne thy mind inward , and listen within , and see if there be not that within thee that doth convince of sin : now the poor soule , finding this to be so , all on haste ( if it be willing to professe ) through ignorance of the gospel , claps in with these motions of in own conscience , which doth command to abstain from this evil , and to practice that good ; which if neglected , will accuse and torment for the same neglect of others , ( rom. 2. 15 ) both now and hereafter . now the soule seeing that there is something within that convinceth of sinne , doth all on a sudden close with that ▪ supposing it is the spirit of christ , and so through this mistake is carried away with the teachings and convictions of its owne conscience ( being misinformed by the devil ) unto the works of the law ; under which , though it work all its d●ys , and labour with might and maine , yet it never will be able to appease the wrath of god , nor get from under the curse of the law , nor get from under the guilt of one sinful thought the right way , which is to be done by believing what another man hath done by himselfe , heb. 1. 2 , 3. without us on the crosse , without the gates of jerusalem . see for this , 1 pet. 2. 24. heb. 13. 12. the one saith he bare our sins in his own body on the tree ; the other saith it was done without the gate . and thus the poor soule is most horribly carried away headlong , and thrown down violently under the curse of the law , under which it is held all its dayes , if god of his meer mercy prevent not ; and at the end of its life doth fall into the very belly of hell. again , that the devil might be sure to carry on his design , he now begins to counterfeit the work of grace : hence he is very subtil , and doth transforme himselfe into an angel of light , 2 cor. 11. 14. now he makes the soule beleeve that he is its friend , and that he is a gospel-minister ; and if the soule will but be led by what shall be made known unto it by the light ( or conscience ) within , it shall not need to fear , but it shall do well . now he counterfeits the new birth , perswading them that it is wrought by following the light that they brought into the ●world with them . now he begins also to make them run through difficulties ; and now like baals priests , they must lance themselves with knives , &c. now they must wear no hatbands ; now they must live with bread and water ; now they must give heed to seducing spirits , and doctrines of devils , which bids them abstaine from marriage , and commands them to abstain from meates , which god hath created to be received with thanksgiving , of them which love and know the truth , as in 1 tim. 4. 1 , 2 , 3. now they must not speak , except their spirit moves them , ( i doe not say the spirit of christ ) though when it moves , they will speak such sad blasphemies , and vent such horrible doctrines , that it makes me wonder to see the patience of god , in that he doth not command , either the ground to open her mouth , and swallow them up , or else suffer the devil to fetch them away alive , to the astonishment of the whole world . object . but you will say , doth not the scripture say that it is the spirit of christ that doth make manifest or convince of sin ? john 16. 8. answ. yes , it doth so . but for the better understanding of this place , i shall lay downe this ; namely , that there are two things spoken of in the scriptures , which doe manifest sin , or convince of sin . first , the law , as saith the apostle , rom. 3. 20. therefore by the deeds of the law shall no flesh be justified in his sight , viz. gods sight : for by the law is the knowledge of sin . 2. the spirit of christ doth make manifest , or reprove of sinne , as it is written , john 16. 8. 9. and when he ( the spirit ) is come , he will reprove the world of sinne , of righteousnesse , and of judgement ; of sin , because they believe not on me , saith the son of mary , which is christ. now , the law doth sometimes by its own power manifest sin without the spirit of christ ; as in the case of judas who was convinced of the sin of marther , which made made him cry out , i have sinned ; yet at that time he was so farre from having the spirit of christ in him , that he was most violently possessed of the devil , luke 22. 3 , 4. again , sometimes the spirit of christ takes the law , and doth effectually convince of sin , of righteousnesse , and judgment to come . quaer . but you will say , how should i know whether i am convinced by the law alone , or that the law is set home eff●ctually by the spirit of the lord jesus upon my conscience ? answ. unto this i answer . first , when the law doth convince by its own power , without the help of the spirit of christ , it doth only convince of sins against the law ; as of swearing , lying , stealing , murdering , adultery , covetousness , and the like . i say it doth only make manifest sins against the law , pronouncing an horrible curse * against thee , if thou fulfill it not , and so leaves thee ; but it gives thee no strength to fulfill it compleatly , and continually , ( which thou must do , if tho● wilt be saved thereby ) now thy own strenth being insufficient for these things , having lost it in adam , thou art a breaker of the law. here the law finds thee in the sins , and condemns thee for thy sins : but gives thee no power to come wholly out of them : neither doth it shew thee thy right saviour , to save thee from them * ( which is the son of the virgin mary , the man christ jesus ) but commands thee upon pai● of eternal d●mnation to continue in all things that are written in the book of the law to do them , gal. 3. 10. and therefore if thou hast been convinced of no other sins , but wh●t are against the law , for all thy convictions and horrour of conscience , thou mayest be but a natural●man at the best , and so unde●●he curse , gal. 3. 10. but , perhaps thou wilt say , i am not only convinced of my sins against the law , i have also some power against my sins so that i do in some considerable measure , abstain from those things that are forbidden in the law. this thou mayest have , and do , as thou thinkest perfectly , as those blinde pharises called quakers , do think that they also do , and yet be but a natural man : and therefore i pray consider that place in rom. 2. 14. the apostle there speaks on this wise , concerning the gentiles obedience to the law , for when the gentiles which have not the law , do by n●ture the things contained in the law , these having not the law are a law unto themselves ; which shew the work of the law written in their hearts . which work of the law , christ as he is god , hath enlightned every one withall , that cometh into the world , joh. 1. 19. which as the quakers say , doth convince of sin , yet of no other than sins against the law : and therefore must needs be all one light , or law ; for the law is light , prov. 6. 23. and gives the knowledge of sin , rom. 3. 20. and therefore as i said before , so say i now again , if thy convictions are not other then for the sins against the law , though thy obedience be the strictest that ever was wrought by any man ( except the lord jesus , the son of mary ) thou art at the best but under the law , and so consequently under the curse , and under the wrath of god , gal. 3. 10. joh. 3. 36. whether thou believest it or not . but now the second thing , how thou shouldest know , whether the spirit of christ doth effectually set home the law upon thy conscience , or not ; and therefore to speak directly to it ; if the spirit of the lord jesus , the son of god , doth set home the law effectually ; then the same spirit of christ shewes thee more sin then the sinnes against the law. for first it shews thee , that all thy righteousnesse is but as filthy-rags , isa. 64. 6. thou seest , all thy praying , meditation , hearing , reading , almes-deeds , fasting , reformation , and whatsoever else thou hast done , doest , or canst doe being an unbeliever , deserves at the hands of god his curse , and condemnation , and that for ever : and therefore thou art so far from trusting to it that in some measure thou even loathest it , and art ashamed of it , as being a thing abominable , both in gods sight , and thine own . * thou countest thy own performances , when at best , and thine own righteousnesse , a bed too short to stretch thy selfe upon ; and a covering 109 narrow to wrap thy selfe in , isa. 28. 20. and these things thou seest not overly , or slightly , and as at a great distance , but realy , and seriously , and the sense of them sticks close unto thee . secondly , it shews thee that thou hast no faith in the man christ jesus by nature , and that though thou hadst no other sins , yet thou art in a perishing state because o● unbelief , according to that 16. of john v. 9. of sin , because they believe not on me . if therefore thou hast been convinced arigh● by the spirit , thou hast seen that thou hadst no faith in christ the sonne of mary , the sonne of god , before conversion . it shews thee also , that thou canst not believe in thine owne strength , though thou wouldst never so willingly , yea though thou wouldst give all the world ( if thou hadst it ) to believe , thou couldst not . in the next place it will shew thee , that if thou doest not believe in the man christ jesus , and that with the faith of the operation of god , * thou wilt surely perish , and that without remedy . also it shews thee that if thou hast not that righteousnesse , which the man christ jesus accomplished in his own person for sinners , i say if thou be not clo thed with that , in stead of thine owne , thou art gone for ever and therefore saith christ , ( speaking of the spirit ) when he is come , he shall reprove the world of sir , and of righteousness too , that is , the spirit shall convince men and women of the sufficiencie , of that righteousness that christ in his humane nature hath fulfilled : so that they need not run to the law for righteousness ; for christ is the end of the law for righteousnesse , to every one that believeth , rom. 10. 4. again , if the spirit of jesus set eth home the law upon thy conscience , thou wilt freely confesse , that although the law curseth , & condemneth thee for thy sins , and gives thee no power either to fulfill it , or to come out of thy sins : yet god is just in giving that law , and the law is ●oly , and the commandment hol , and just , and good , rom. 7. 12. lastly , it also convinceth of judgement to come ; he ( viz. the spirit ) shall reprove the world of sin , of righteousnesse , yea , and of judgement too . * then doth the soul see , that that very man , that was borne of the virgin mary , crucified upon the crosse without the gates of jerusalem , shall so come againe ; even ●hat same jesus , in like manner , as he was seen to go up from his disciples . yea , they that are thus convinced by the spirit of christ , know that god hath appointed a day , in which he will judge the world in righteousnesse by that man whom he hath ordained , which is the man christ jesus : for it is he that is ordained of god to be the judge of quicke and dead , acts 10. 42. and now , o man , or woman , who ever thou art , that art savingly convinced by the spirit of christ , thou hast such an endless desire after the lord jesus christ , that thou canst not be satisfied or con●ent with any thing below the blood of the sonne of god to purge thy conscience withall ; even that blood that was shed without the gates , heb. 13. 12. also thou canst not be at quiet , till thou doest see by true faith , that the righteousnesse of the son of mary is imputed unto thee , and put upon thee , rom. 3. 21 , 22 , 23. then also thou canst not be at quiet , till thou hast power over thy lusts and corruptions , till thou hast brought them into subjection to the lord jesus christ. then thou wilt never think that thou hast enough faith . no , thou wilt be often crying out , lord , give me more precious faith , lord , more faith in thy righteousnesse , more faith in thy blood and death , more faith in thy resurrection : and lord , more faith in this , that thou art now at the right hand of thy father in thy humane nat●r , making intercession for me a ●iserable sinner . and then o poor soul , if thou comme●h but hither , thou wilt never have an itch●ng eare after another gospel . nay , thou wilt say , if a preshyter , or anabap●●st , or independent or ranter , or qu●ker , or papist , or pope , or an angel from heaven preach anyother gospel , let him be accu●s●d , again , and again . and thus have i briefly shewed you , first , how christ , as he is god , doth enlighten every man that comes into the world . secondly , what this light will doe , vi●● shew them that there is a god by the things that are made ; and that this god must be worshipped thirdly , i have shewed you the difference between that light , and the spirit of christ the saviour . fourthly , i have also shewed you how you should know the one from the other , by their several effects . as first , the first light convinces of sins , but of none other then sins against the law ; neither doth it shew the soul a saviour , or deliver ( for that is the work of the spirit ) from the curse vvherevvith it doth curse it : but i shevved you , that vvhen the spirit of christ comes , and vvorkes effectually , it doth not only shevv men their sinnes against the lavv ; but also shevvs them their lost condition , if they believe not in the righteousness , blood , death , resurrection , and intercession of jesus christ the son of mary , the son of god. and thus much i thought necessary to be spoken at this time , touching the nature of conviction . now in the third place . though i have spoken something thing to this thing already , namely , concerning our lord the saviour , yet again , in few words , through grace , i shall shew , that he was made , that is , born of a woman , and made under the law , to redeem them that are under the law. my meaning is that god is our saviour . and for this , see isa. 45 , 15. where you have these words ; verily , thou art a god that hidest thy self , o god of israel , the saviour , and ver . 21. 22 , you have these words . who hath told it from ancient times ? have not ● the lord ? and there is no god besides me : a just god and a saviour , and there is none besides me . look unto me , and be ye saved all the ends of the earth : why , who art thou ? for i am god , and there is none else . also in isa. 54. 5. for thy maker is thine husband , the lord of hosts is his name : and thy redeemer the holy one of israel , the god of the whole earth shall he be called ▪ read also vers . 6 , 7 , 8. of that chapter . i could abundantly multiply scriptures to prove this to be a truth , but i shall only m●nd you of two or three , and so pass on . the first is in jude , ver . 25. to the only wise god our saviour be glory , and acts 20 28. joh. 3. 16. but you will say , how is god a saviour of sinners , seeing his eyes are so pure that he cannot behold iniquity , habak . 1. 13. ? for answer hereunto . first , when the fulnesse of time was come wherein the salvation of sinners should be actually wrought out , god sent forth his sonne , ( which son is equal with the father ) made of a woman , made under the law , ( that is , he was subject to the power and curse of the law ) to this end , to redeeme them that are or were , under the law , that is , to deliver us from the curse of the law being made a curse for us . from whence take notice , that when the salvation of sinners was to be actually wrought out , then god sent forth the everlasting son of his love into the world , cloathed with the humane nature , according to that in joh. 1. 14. heb. 2. 14. and 1 tim. 3 , 16. which saith , god was manifested in the flesh , that is , took flesh upon him . 2. this sonne of god , which is equal with the father , did in that flesh , which he took upon him , compleatly fulfill the whole law : so that the apostle saith , christ is the very end of the law for righteousnesse to every one that believes . this righteousness , which this christ did accomplish , is called the righteousnesse of god , rom. 3. 22. this righteousnesse of god , is by the faith of jesus christ , unto all , and upon all them that believe : my meaning is , it is imputed to so many as shall by faith lay hold on it . this is also part of the meaning of that speech of the apostle : as many as were baptized into christ , have put on ch●ist . that is , by faith have put on the righteousnesse of christ , with the rest of that which christ hath bestowed upon you , having accomplished it for you . this is also the meaning of the apostle , col 2. 9 , 10. where he saith , for in him ( that is , the sonne of mary , chap. 1. 13 14. ) dwelleth all the fulness of the godhead bodily . and ye are compleat in him . that is , in his obedience , and righteousness . which also the apostle himselfe doth so hard presse after , phil. 3. 6 , 7 , 8. saying , doub●lesse , i count all things but losse , for the excellency of the knowledge of christ jesus my lord , which lord was crucified by the jews , as it is 1 cor , 2. 8. for whom , that is for christ , i have suffered the loss of all things ( as well the righteousness of the law , in which i was blameless , * as all other things ) and doe count them but dung . that i may win christ : and be found in him , not having on mine owne righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith ; * which is unto all , and upon all them that believe . that place also in the ninth of daniel , v. 24 , 25. holdeth forth as much , where prophecying of the messias , he saith ▪ that it is he that came to finish transgression , and to make an end of sin , and to make reconciliation for iniqui●y , and to bring in everlasting righteousness . now that the righteousnesse of the sonne of mary is it , mind the 26. verse ; where he saith thus , and after threescore and two weeks shall messiah be cut off , that is , christ shall be crucified . but not for himself , that is , not for any sin that he hath committed ; for he committed none . then surely , it must be for the sins of the people . joh. 11. 50. as the high piest said , it is expedient that one man should die for the people , which man was the true messias , dan 9 24 which also is the son of mary , mat. 1. 18 , 19 ▪ 20 , 21 , 22. and the sonne of god , mat. 3. 17. and also the true god , 1 joh. 5. 20. and this messias , this son of the virgin , this sonne of god , this tree god , did not die for himself , for he had not offended ; neither did he fulfill the law or finish transgression , and bring in everlasting righteousness for himself , for he had not sinned , 1 pet. 2. 22. therefore it must of necessity follow , that this righteousness of god , this everlasting righteousnesse , is imputed to all , and upon all them that believe , rom. 3. 22. 2 cor. 5. 19. 20 , 21. but secondly , this messias , this son of mary , this son of god , this true god , he was put to death for the sins that his children had cōmitted , according to that saying , herein perceive we the love of god , in that he laid down his life for us . also in acts 20. the apostle speaking to the pastors of the churches , saith , feed the church of god , which he hath purchased with his own blood . now , i would not be mistaken . i doe not think , or say , that he died in his divine nature , but as it is written , he in his owne body on the tree did bear our sins ; which tree was the crosse , col. 2. 14. and as the apostle saith again , who when he had by himself purged our sins , sate down on the right hand of the majesty on high . and again , the apostle speaking of this glorious god , saith on this wise , col 1. ( being before speaking of his godhead ) in the 19. ver . for it pleased the father that in him should all fulnesse dwell ; and ( having made peace by the blood of his crosse ) by him to reconci●● all things to himselfe : by him , i say , whether they be things in earth , or things in heaven . and you who were sometimes alienated , and enemies in your minds by wicked works , yet now hath ●e reconciled . but how ? why in ver . 22. he tells you , that it is in the body of his flesh , through death , to present you holy and unblameable , and unreproveable in his sight . that is , christ , who is the true god , after that he had finished all actual obedience on earth , did in the power and strength of his godhead * yield up himselfe to the wrath of his father , which was due to poor sinners ( and that willingly ) according to that saying in 1 pet. 3. 18. ●or christ also hath once suffered for sinners , the just for the unjust : that is , the son of god for poor sinners ; that he might bring us to god , being put to death in the flesh , but quickened in the spirit . again , 1 pet. 4. ● . for asmuch then as christ hath suffered for us ( not for himself ) in the flesh , in his own body ( which he took of the virgin , 1 pet. 2. 24. ) let us arm our selves with the same minde . that is , let us die to sin as he did , that we might live to god as he did , and doth . and thus have i briefly shewed you , ● . that the son of mary is very god. 2. that he made the world . 3. that he is our saviour , and how . 4. that he died for sinners , and how . namely , not in his divine nature , but in his humane , in his own body , and in his own flesh , redeeming , his church with his own blood , acts 20. 28. and with his own life , 1 john 3. 16. john 10. 8. we shall now passe on to some other things ( the lord willing touching his burial , resur●●ction , ascen●on , intercession , second comming , resurrection of the body , and eternal judgement . his burial proved . and first , i shall prove by several scriptures that he was buried , and so passe on . first therefore see that place , matt. 27. v. 57. and so forward . after that jesus the son of god had been crucified a while , he gave up the ghost ; that is , he died ; and after he had been a while dead , joseph of arimathea went in to pilate , and begged the body of jesus , and pilate gave consent thereto . and joseph took the bod● of jesus , & wrapped it in clean linnen , and laid it ( viz. ) the body of jesus in his own tomb , and rolled a stone upon the mouth of the sepulchre , and departed , matth. 27. 57 , 58 , 59 , 60. also in luke 24 51 , 52 , 53 the apostle paul also teacheth so much , 1 cor. 15. 3 , 4. where he saith , for i delivered unto you first of all that which i also received , how that christ di●d for our sinnes according to the scriptures . and that he was buried . again , in acts●3 ●3 29. the apostle speaking there of jesus christ , saith , and when they had fulfilled all that was written of him , they took him down from the tree , and laid him in a sepulchre . and so much touching the burial of jesus christ the son of god. in the next place i am to prove , that that very man , whom the jewes did crucifie between two theeves , called jesus ch●ist , did rise againe . that very man , with that they body wherewith he was crucified upon the crosse , did rise again out of the grave in which he was laid . and this i shall prove by scriptures , by the testimony of angels , by christs own words after he was risen , and by the testimony of the apostles in the scriptures . first therefore cons●der , psal. 16. v. 10. where the prophet speaks on this wise of christs resurrection ; for thou wilt not leave my soule in hell , neither wilt thou suffer thine holy one to see corruption . which words the apostle peter cites in acts. 2. from v. 2● . to 32. also isa. 26. 19. in the person of christ , saith , thy dead meh shall live , together with my dead body shall they rise . see also john 20. 15 , 16. where mention is made of his appearing unto mary magdalen , and he called her mary , and she called him master ; which signifies that he was risen , and that she knew him after his resurrection ; for he was come out of the grave ; see ver . 6 , 7 , 8. again , another scripture is that in luke 24. 1 , 2 , 3. the disciples of jesus comming to the sepulchre , thinking to anoint the body of jesus , found the stone that was on the mouth of the sepulchre rolled away ; and when ▪ they wen● in , they found not the body of the lord jesus ; and at this they were troubled and perplexed , v. 4. but as two of them went up to emmaus , and were talking of what had befallen to jesus , jesus himselfe drew near , and went with them , v. 15. another scripture is that in mark 16. v. 9. which saith on this wise , now when jesus was risen early the first day of the week , he appeared first to mary magdalen , out of whom he had cast seven devils . where take notice how the holy ghost layes it down in these words , out of whom he had cast seven devils . to intimate to u● the certainty , that it was the same jesus that was born of the virgin mary , who did many miracles , and cured many diseases , who did also cast seven devils out of mary magdalen , that did rise again . yea , saith the holy ghost , it was the same jesus that did work such a wonderful miracle on mary , he appeared to her first , out of whom he had cast seven devils . and let these scriptures suffice to prove the resurrection of the son of god. secondly , you shall have the testimony of the holy angels also by the scriptures . and first look into mark 16. 3 , 4 , 5 , 6 , and 7. verses , the words are these , and they ( viz the disciples ) said among themselves , who shall roll away the stone ? they had a good mind to see their lord , but they could not , as they thought , get away the stone which covered the mouth of the sepulchre . and when they looked ( that is , towards the sepulchre ) they saw the stone rolled away , for it was great ; and entring into the sepulchre , they saw a young man , that is , an angel , sitting on the right side , cloathed with a long white garment . and they , the disciples , were affrighted . and he said unto them , be not afraid ( you have no cause for it ) you seek jesus of nazareth which was crucified ; he is is not here , he is risen , behold the place where they laid him . what scripture can be plainer spoken then this ? here is an angel of the lord ready to satisfie the disciples of jesus , that he was risen from the dead . and lest they should think it was not the right jesus he spoke of , yes , saith he , it is the same jesus that you mean ; you seek jesus of nazareth , do you not ? why , he is risen , he is not here . but doe y●u speak seriously , and in good earnest ? yea surely , if you will not believe me , behold the place where they laid him . this scripture , or testimony , is very clear to our purpose . but again , the next place is in mat. 28. 3. 4 , 5 , 6 , 7. in the third verse there is an angel ( as before ) bearing witnesse of the resurrection of jesus . his countenance was like lightning , and his raiment white as snow , and for fear of him the keepers did shake , and became as dead men . and the angel answered and said unto them ( viz. to the women who came to seek jesus ) fear you not : but let them that seek to keep the lord in his grave fear * if they will ; for you have no ground of fear , who seek jesus who was crucisied ; he is not here , for he is risen ; he cannot in be body here and risen too : if you will not beleeve me , come , see where the lord lay , and go quickly and tell his disciples that ●e is risen from the dead , and behold , he goeth before you into galilee , there shall you see him . but shall we be sure of it ? yea , saith the angel , loe , it is that have told you . see how plainly this scripture also doth testifie of christ his resurrection . here , saith the angel , you seek a saviour , and none will content you but he , even the same that was crucified : well , you shall have him , but he is not here . why where is he then ? he is risen from the dead . but are you sure it is the same that we look for ? yea , it is the same that was crucified , v. 5. but where should we find him ? why he goeth before you into galilee , where he used to be in his life time , before he was crucified : and that you might be sure of it there to find him , know that he is an angel of god that hath told you , ver . 7. and thus have you in brief the testimony of the angels of god , to witnesse that jesus the son of the virgin , the son of god , is risen from the dead . object . but you will say , might they not be deceived ? might not their eyes da●le , and they might think they did see such a thing , when indeed there was no such matter ? answ. well , because it is so difficult a matter , to be perswaded of the truth of this thing , that christ is raised againe out of the grave , that very man , with that very body ; though these things that have been already spoken , might be enough ( through grace ) to satisfie , yet because of the unbelief of some , we shall turne to some more of those infallible proofs that are spoken of in acts 1. 3. to prove the point yet more cleer . and therefore first of all , do but see how the lord doth deale with an unbelieving disciple , john 20 , v. 23 , 24 , 25 , 26 , 27 , 28. you shall see in the 23. ver . christ after his resurrection , is talking with his disciples , but thomas was not with them . but when the disciples saw him againe , they said to him , we have seen the lord , ver . 25. but thomas would not believe them . another time jesus comes to his disciples again , and then thomas was with them ▪ then so soon as the ●ord had said , peace be unto you , he turned himselfe to thomas , and said to him . thomas , reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless but believing , v. 27. as ▪ much as if the lord should have said , * come thomas , thou hast doubted of the truch of my resurrection very much ; thou saiest that thou wilt not believe , except thou doe feel with thy fingers the print of the nailes , and doe thrust thy hand into my side . come thomas , reach hither thy finger , and behold my hands , and see if there were not the nayls driven through them ; and reach hither thy hands and thrust them into my side , and feele if i have not the very hole in it still , that was made with the speare that the souldier did thrust into it , and be not so full of unbelief , but believe that my resurrection is a glorious truth . another in fallible proofe , is that in luke 24. from the 36. to the end of the 44. verse . in v. 36 it is said that the lord , ( even while they were talking ) stood in the midst of them , and said , peace be unto you : but they were so far from being at peace , that they were terrified , and supp●sed that they had ●eet a spirit . and jesus said to them , why are ye troubled , and why do thoughts arise in your hearts ? what , doe you thinke that i am a spirit ? do you think your eyes dazle ? behold my hands and my feet . look well upon me , and see my hands , and the holes in them ; and likewise my feet , and the holes in them , and know that it is i my self , and not a spirit , as you suppose , know , that it is i my self , and not an ther. doth your heart faile you ? then take hold of me with your hands , yea , handle me and see , for a spirit hath not flesh and bones , as ye see me have . and when he had spoken these things , he shewed them his hand● and his feet : as if he had said , come my disciples , take special notice of me ; do not be daunted , nor affrighted , but consider that it is i my selfe . well , they could n●t beli●ve as yet , but wondered that such a thing as this should be : and while they were thus wondering he did give them another infallible proof ; and he said unto them , have you here any meat ? v 41. as if the lord had said , come my disciples , i see that you are very full of unbelief , if you have here any meat , you shall see me eat before you all . and they gave him a piece of a broiled fish , and of an honey combe , and he did eat before them . againe , v. 42. the lord strives with another infallible proofe against their doubting , saying , my disciples , doe you not remember what discourse you and i had before i was crucified , how that i told you , that all things must be fulfilled , which were written in the law of moses , and in the prophets concerning me ? another infallible proof was , that appearance of his ▪ at the sea of tiberias , where he came to them on the shore , and called them , and provided for them a dinner , and wrought a notable miracle while he was there with them at that time , namely , the catching of 153. great fishes , and yet their net brake not . which as it was a great miracle , so it did also shew his power and authority over his creatures . besides his eating and drinking with his disciples after his resurrection ; and also his preaching to them , acts 1. 3. this is not the lead , viz. that he was with his disciples on earth 40 daies , which was almost six weeks , speaking to them the things concerning his kingdome : which was a mighty confirmation of their faith in his resurrection . i shall now briefly touch two or three scriptures which hold forth the disciples testimony of his resurrection . and the first is in acts 10. 40 , 41. in which place , the apostle speaking of the lord jesus , saith , ●im 〈◊〉 raised ●y the third day , and shewed him openly , yet not to all the people , but to witnesses chosen before of god , even to us ( saith the apostle : ) who did eat and drink w●●h him after he was risen from the dead . again , acts 4. 10. and acts 13. 29. 30 , 31. the words run thus . ( the apostle speaking of jesus , saith ) and when they had fulfilled all that was written of him , they took him 〈…〉 the tree , and laid him in a sepulchre . but god raised him from the dead , and he was seen many d●yes of them which came up with him from galilee to jerusalem , who are his witnesses unto the people . and thus far to●ching his resurrection from the dead . in the next place , i am to prove that this very man , christ jesus , the son of the virgin , in his very body , the same body that was crucified is above the clouds ▪ and the heavens . and though this is made light of by those men called quakers , and other in●idels of this generation : yet i am sure that it will prove true to their cost who re●ect it as erroneous and vain . but to prove it , first i shall prove that he is ascended . secondly , that he is ascended above the clo●ds , and the heaven . for the first , that he is as●e●d●d , see ephes. 4. 8. 9 , 10. whereore ( saith the apostle ) when he ascended up on high , he led captivitie captive , and gaue g●fts unto men . now that he ascended , what is it but that he descended first into the lower parts of the earth ? he that descended is the same that also ascended ( againe ) up , far above all heavens . againe , read joh. 20. 17. where christ after his resurrection from the dead , saith to mary magdalene , touch me not : for i am not yet ascended to my father : that is , i have not yet ascended with this my body wherewith i was crucified on the cross . but go to my brethren , and ●ell them ( meaning his disciples ) that i doe asc●nd to my father and your father , to my god and your god. object . but in that place ( may some say ) ephes. 4. 10. he that descended , is said to be the same that ascended : now there was no humane nature with god in heaven before the world was ; therefore if he be but the same that was with the father from all eternity , then the humanity of the son of mary is not ascended into heaven . answ. first , for answer , it is cleer from joh. 1. 1. that the word , or son of god , as he was a spirit , was with the father before the world was . but now , in the fulness of time , that is , when that time that the father and he had concluded on , was come , god sent forth his sonne ( which was with him before the world was joh. 7. 5. ) made of a woman , that is born of a woman . and he took on him the form of a servant , and was made in the likenesse of men , phil. 2. 6 , 7 now as he was borne of a woman , as he was in the likeness of men , ●o he ascended to the right hand of his father , in our nature and for this , i pray turne to act. 1. and there you shall find , that he is the same that was born of the virgin , that very man that was crucified ; if you compare v. 3 with v. 9 , 10 , 11. you will find it so to be . now in the v. 9. after he had spoken many things , while they beheld , that is , while his disciples looked on him , he was taken up , that is , he was taken up from them into heaven , as in v. 11. and a cloud received him out of their sight . and while they looked up stedfastly towards heaven , as he went up ( which heaven , was not within them ; if it had , they needed not to have looked toward the clouds and the heaven without them ) behold two men stood by them , not in them , in white apparrel , which also said ( that is , the two men , or angels which stood by them said ) ye men of galilee , why stand ye gazing up into heaven ? here again , they did not look within them , but stood gazing or looking after the lord jesus , the son of mary , who was carried away from them in a cloud , v. 9. but why ( say the angels ) do you stand gazing so much into heaven : your master will come againe after a certain time . for ▪ this same jesus , namely , which was crucified ▪ which rose again ▪ and ha●h been with you these 40 dayes , which also you see go into heaven , shall so come , ( namely in a cloud ) as ye have seen him go into heaven . but shall be not lose his body before he come again ? no say the angels , h● shall so come , that is , as ye have seen him go ; in like manner , that is with the same body . or else i am sure he cannot come in the same manner if he lose his body before he comes again ; for he went thither with that body . but th●t same jesus that was crucified , is he that went , or ascended up into heaven . if you compare luke 2● . v. 39 ▪ 40 , 41 , 42 , 43. with the 50. and 5● . verses of the same chap. you may cleerly find it so to be . and therefore if he come againe in like manner , he must come againe with the same body wherewith he was crucified . object . but you will say , the scripture saith , he that descended is the same that ascended , which to me ( say you ) implies , none but the spirits ascending . answ. for answer , we doe not say , ( as i said before ) that it is another that ascended , but the very same . that is , the very same christ , that was with the father from everlasting , did come down from heaven . that same christ also that came down from heaven did ascend up thither again : only , he descended without a body from heaven , and took flesh and blood upon him from the virgin. and though he descended without a body , yet ( he ) the very same christ , that descended without a body , the same did ascend again with a body , even that very body that he took of the virgin mary , see luke 24. from 39 to the 51. verses . now let me give you a similitude , for it is warrantable ; for both christ and his apostles did sometimes use them , to the end , soules might be the be●ter inf●rmed . the similitude is this . suppose there come into thine house a man that is naked , and without clothing , though he go out of thy house againe well clothed ; yet the same man that came in without clothing , is the same man also that go●s out of thy house , though very well clothed . even so it is in this case . the lord jesus came into the wombe of the virgin , ● spirit , mat. 1● . 18. but he came out of the womb clothed with a body , and went up into heaven again clothed with a body . compare luke 24. 39. with act. 1. 11. and act. 2. 30 , 31. now also i shal lay down some few things to be considered , for the better clearing of it , 1. consider , that he did say to his disciples , that he would go away from them : ( joh. 14. 3. joh. 16. 7. yea , saith he , i go and prepare a place for you ) and then i will ( after a long time ) come again and take you to my selfe , that where i am , that is , whither i am going , there ye may be also . now i say , if christ had not gone from his disciples ( for that was his meaning ) touching his bodily presence ; i say if he had not gone away from them , in respect of his bodily presence , he had said more then he had performed ; which is horrible blasphemie once to assert ; which going of his , is his going into heaven . see , 1 pet. 3. 22. secondly , consider , that there it was that he was to receive the promise of the father , luke 24. 49. 50 , 51. which promise was the shedding forth in an abundant manner the blessed holy ghost . and for this see act. 2. 33. therefore being by the right hand of god ( which is in heaven ) exalted , and having received of the father the promise of the holy ghost , he hath sh●d f●rth this which ye now see and hear● . for david is not ascended into the heavens , but he saith himselfe , the lord said unto my lord , sit thou at my right hand , till i make thine enemies thy footstoole . therefore let all the house of israel know assuredly ( for t is very t●ue ) that god hath made that same jesus whom you have crucified , both lord and christ. thirdly , consider , that if he were on earth , he could not be a priest , heb. 8. 4. now the man christ jesus is a glorious priest , heb. 7. 24. in the heavens , heb. 9. 24. and therefore he is able to save to the uttermost , all that come to god by him , seeing he ever liveth to make intercession for them . ( that man v. 25. ) fourthly , if he be not gone into heaven , both his own , and his apostles doctrine is false , yea , the witnesse of the angels also , 1 pet. 3. 22. act. 1. 9 , 10 , 11. which to think were damnable infidelitie in any man. fifthly , know that he is gone in o● heaven because the scriptures say he is ; which is the very truth of god , spoken by his holy apostles and prophets : yea , holy men of god , spake them as they were moved by the holy ghost . sixthly , consider , if thou sayest that that man is not gone into heaven , then thou must also conclude , that he is still in the grave : and if so , then thou sayest , that the prophets , apostles , angels , christ , god , and all are lyars , who have testified these things in the scriptures for glorious truths , isa. 26. 19. acts 10. v. 40 , 41 , 42. and 13. v. 30 , 34 , 36 , 37 , 38. ac●s● . 9 , 10 , 11. and as the apostle saith of himselfe , and the rest of the apostles and ministers of jesus christ , and we are found false witnesses of god , because we have testified of god that he raised up christ , whom he raised not up , if so ●e the dead rise not . but now is christ risen , and become the first fruits of them that sleep . for as by man came death , by man came also the resurrection from the dead , 1 cor. 15. 15 , 20 , 21. secondly , now i am to prove that he is above the clouds and the heavens , my meaning is , he is above the lowest heavens : for there are 3 as appears in 2 cor. 12. 1 , 2 , 3 , 4. i knew a man in christ ( saith paul there ) caught up into the third heaven : now , heaven in scripture , is taken sometimes metaphorically , and sometimes properly . first , metaphorically it is taken for the church and people of god ; as in rev. 12. 12. secondly , properly , it is taken for the material heaven , where the sun , moon , and stars are placed ; as in genesis 1. v 8 , 14 , 15 , 16 , compared together ; above which heaven . jesus the son of mary is ascended . therefore i pray you consider with me a little : and first , that when he went into this heaven into which he is gone , he went away from his disciples , as it is written , if i go not away , the comforter will not come ; so that he did not go into a heaven within them in his person , and humane nature . if so , he must needs go into that heaven without above the clouds and the stars , gen. 1. 8 , 5 , 16. 2. consider , he was caught away in a cloud , yea and was caught upwards from them , as it is acts 1. 9 , 10 , 11. and carried away into heaven , yea , and his disciples stood gazing or looking up after him into heaven , which heaven must needs be that above the clouds . 1. if you consider the posture of the disciples , they looked upwards after the cloud that did take him away . 2. consider the manner of his going , it was in a cloud . 3. he was received out of their sight . 4. and so received up into heaven ; which heaven must needs be above the clouds , where god is in his special presence . but further , 3. consider , that those believers that are alive at this day in the body , are absent from the lord , 2 cor. 5. 6. but now , if the man christ were ascended into that heaven within them ▪ he would neither be absent from them , nor they from him ; but in that he is absent from them touching his bodily presence , and they from him touching the same ▪ it is evident that that heaven into which he is ascended , must needs be without above the clouds . 4 consider , that that heaven into which the man christ is ascended , must contain him till the time of restitution of all things , as in acts 3. 21. into which heaven he hath been ascended above sixteen hundred years by computation . and i am sure there is not a saint that doth live in this world half so long , before he fall asleep , and be gathered to his fathers ; so that that heaven into ▪ which he is ? scended , is not within , but must needs be that above the clouds . but , 5. consider , that he that ascended from his disciples , was a man , with flesh and bones , not a spirit only ; for handle me , and s●e , ( saith he ) for a spirit hath not flesh and bones , as ye see me have , luke 24. 39 , 50 , 51. verses . now let the adversaries shew by the scriptures that there is any place in them called heaven , that is able to contain a man of some four or five foot long , the space of fifteen or sixteen hundred years ; besides that , therefore , it must needs be that heaven without which is above the clouds and stars . 6. consider , that heaven into which the lord jesus that man is ascended , must not contain him alwa●es for , saith the apostle , 1 thes. 4. 16. the lord himself shall descend from heaven with a shout , with the voice of an archangel . so that there is another descending from that heaven into which he is ascended ; and his descending from that heaven is to this end , namely , to take his people to himself , as it is v. 17. so that it is clear , that it is not any heaven within thee , into which the man christ that was born of the virgin mary is ascended , but it must needs be that heaven without which is above the clouds . 1. if thou consider , that the place into which he is ascended , even the heaven into which he is entred , is the same place where all the the deceased saints are in their spirits : therefore saith paul , i desire to depart , and to be with christ which is better . now paul did not in this place , p●il , 1. 23. mean the enjoying of christ only in the spirit ; for that he enjoyed in a great measure when he spake these words ; but he speaks of a dying , and a being with christ after this life is ended ; as is clear if you compare the 20 , 21 , 22 , 23 , 24. 25 , and 26 , verse , together , being absent from him while he was here in the b●dy , 2 cor. 5. 6. for whilst at hom● in the body , we are absent from the lord. so that that heaven into which the man christ is ascended , is not into his church on earth ; but into heaven without above the clouds and the stars . and this david doth prophe●ie of , psal. 47. 5. where he saith , god is gone up with a shout , the lord with the sound of a trumpet . now christ , as god meerly could not go up , being no lesse in one place then in another ; but as god man , or in his humane nature he went up ; as will clearly appear , epes . 4 8 , 9 , 10. where he speaketh of his trium●h over all the enemies of his people at his resurrection and ascension into heaven above the clouds . 8. when christ doth descend from that heaven into which he is now ascended , his saints and he will meet one another , just in the air , according to the scripture , 1 thes. 4. 16 , 17. for ( saith he ) the lord shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god , and the dead in christ shall rise first , ( that is , they shall come out of their graves ) and then we which shall be saved alive ( at that day ) and remain , shall be caught up together with them in the clouds to meet the lord in the air , and so shall we ever be with the lord. pray mark here a little , and see what heaven the man christ is ascended into , and see if it be not the heaven without , above the sun , moon , and stars . when christ and his saints do meet the second time together , the one ascends and the other descends ; the one is caught up in the clouds towards heaven , the other descends from heaven towards the earth , and they must needs meet one another just in the air , that is , between the heaven and the earth . so then , the one coming from heaven , and the other from the earth , and their meeting being in the air , which is between heaven and earth , is an undeniable demonstration , that that heaven into which the man christ is ascended , must needs be that heaven without above the sun , moon and stars and thus much touching the son of mary , his ascending up into the heaven without above the clouds , acts 1. 9 , 10 , 11. acts 3. 21 , & 1 pet. 3 22 in the next place , now i shall prove the intercession of the man christ jesus , to be in the heaven that i have been speaking of ; though some have mocked at it and others have called it jugling , whose names here i shall not m●ntion ; only i shall admonish them that they doe not blaspheme the truth and sonne of god in his intercession i shall quote some of the scriptures that hold out this truth , and so passe on , and first of all , see psal. 16. 4. where david prophesying of the intercession of christ , saith , their sorrowes shall be multiplyed , that husten after another god , ( speaking of the wicked ) their drink offerings of blood will i not offer , nor take up their names into my lips . now , compare this with heb. 8. 4. where he saith , if he were on earth , he should not be a priest. and heb. 9. 24. for christ is not entred into the holy places made with hands ( meaning the temple which solomon built ) which are figures of the true : but into heaven it selfe , now to appear in the presence of god for us . wherefore he is able to save to the uttermost , them that come to god by him : seeing he ever lives to make intercession for them , heb. 7. 25 but you will say , is there a man made mention of here ? yes ; for the scripture saith , ther is one god , and one mediatour between god and men , the man christ jesus . and in that 8. to the heb. made mention of before ; where the apostle is speaking of christs priestly office , as he is in the heavens , compared with other priests that are on earth ; he saith v. 3. for every high priest is ordained to offer gifts and sacrifices ; wherefore ( speaking of christ ) it is of necessity that this man have somewhat also to offer : for if he were on earth he should not be a priest , seeing there are priests that offer according to the law , ( which law was the law of moses , chap. 9. from 19. to 23. where also he is speaking of the priesthood of the priests under the law , and their offering of the blood of bulls and ●oats , ( verse 12. compared with verse 19 , 20 , 21. ) and of the lord jesus the high priest of saints , and of his blood ( verse 14. compared with verse 24. ) now as men under the law did offer up the blood of b●lls and goats , so the man christ jesus did offer up his own blood to his father ; and this you may clearly see , if you compare heb. 9. 14. where he saith , how much more shall the blood of christ who through the eternal spirit offered himselfe without spot to god ; purge your consciences from dead works to serve the living god , with heb , 10. 12. where he s●i●h , but 〈◊〉 man ( meaning the s●n of the virgin ( cha● 2. 14. compared with mat. 1. 21. a●ter he had offered one sacrifice f●r s●ns for ever , sate down at the right hard of god. again . heb. 7 the 〈◊〉 i mentioned before , you shall find his intercession plainly held forth , if you read verse 22. and so on , where the scripture saith , by so much was jesus made the surety of a better testament . and truly they were many priests ( meaning the priests under the law ) because they were not 〈◊〉 to continue by reas●n of death , ( that is , the high priests under the law could not live ever in this world , because it was appointed to all men once to die . ) but when he speaks of christ jesus , he saith on this wise , but this man , because he continueth ever , hath an unchangeable priesthood ; wherefore he ( this man ) is able to save to the uttermost them that come to god by him , seeing he ( this man ) ever liveth to make intercession for them . and thus in brief have i proved through the assistance of the lord , the intercession of the son of mary , which is also the son of god. and this concerning christs priestly office , might serve also for a proof of his being in the heaven without above the stars . but all men may see ( unlesse they be blind ) that these are the truths of our lord jesus christ , and of god his father ; and that those men that oppose them ( as the quakers do ) are very violently possessed of the divel , and beside themselves ; and have neither the truth of god , non his spirit in them , 2 joh. vers . 9 , 10 , joh. 5. 38. 42. and now through the assistance of the lord , i shall come to the last that i promised , and that is to prove , that this very man christ , will come to judge the quick and the dead . and first , i shall prove the truth it self , viz. that that man shall come again to judge the world , quick , and dead . secondly , i shal shew you that his coming will be very shortly . thirdly , what shall be done a● his coming . fourthly , who shall stand when he shall come , and who not . for the first , that that man that was ●orn of the virgin mary , shall come again to judge the quick and the dead , read 2 tim. 4. 1. l ( saith paul ) charge thee therefore before god ( speaking to him , even to timothy , and so to all believers ) and the lord jesus christ , who shall judge the quick and the dead at his appearing and kingdom . now if you would know who this lord jesus is , look into acts 10. 38. and you shall see it was jesus of nazareth ; would you know who that was ? read mat. 2 toward the end , and you shall see it was the son of mary the virgin , who was espoused to joseph the carpenter . but read acts 10. v. 38 , 39 , 40. 41 , 42. you shall find these words , god annointed jesus of nazareth with the holy ghost and with power , who went about doing good , and healing all that were oppressed of the divel ; for god was with him : and we are witnesses of all things that he did , both in jerusalem , and in the land of the jews ; whom they sl●w , and hanged on a tree , even jesus of nazareth ; him god raised up the third day , and shewed him openly , not to all the people , but unto witnesses , chosen before of god ; even to us who did 〈◊〉 and drink with him , after he rose from the dead . and he commanded us to preach unto the people , ( that is , god commanded us ) and to testifie ( that is , to be bold in our preaching ) that it is he ( namely , jesus of nazareth , whom the jews did thus crucifie ) which was ordained of god to be judge of quick and dead . this is he also that is spoken of in acts 17. 30 , 31. the times of this ignorance god winked at ( meaning mens being without the gospel ) but now commandeth all men every where to repent , because he hath appointed a day ( which day , is the day of judgement , mat. 12. 36. ) in the which he will judge the world in righteousness , by that man ( namely , jesus of nazareth ) whom he hath ordained , ( compare this with that in acts 10. 38 , 39 , 40 , 41 , 42. whereof he hath given assurance to all men , ( that is , hath given a sure sign unto all men ) in that he hath raised him ( that is , in that he hath raised jesus of nazareth ) from the dead . this also is christs own meaning , mat. 24. where speaking of his second coming , he styleth himself the son of man , saying , and then shall appear the sign of the son of man , and so shall the coming of the son of man be , v. 27. so shall also the coming of the son of man be , v. 37. so shall also the coming of the son of man be , v. 39. where by the way it is observable to see how the lord of life and glory , doth in this chapter , where he speaketh of his second coming , for the most part style himself the son of man. surely he doth it to this end , because he would not have his humanity and the doctrine thereof , to be rased out from under heaven ; for he knew , that in the last daies , there would come mockers walking , after their own lusts , and saying , where is the promise of his coming , 2 pet. 3. 3. i could multiply scriptures to prove this doctrine of his second coming , as heb. 9. v. last 2 pet. 3. 2 thes. 1. 6 , 7 , 8. luke 21. mat. 24. mat. 25. rev. 22. 7 , 12. and the last , 2 cor. 5. 10. rom. 14. 10. acts 24. 25. but , secondly , i will shew you that his coming will be shortly . it is true , no man can tel neither the day nor the hour , yet so far as the scriptures will give us light into the neernest of his coming , so far we may go . and therefore i shall shew that his coming draws nigh by those signs that he himself said should be forerunners of his coming . and if you read mat. 24. you shall see many signs of his coming spoken of . first , there is a falling away from the faith spoken of . and that hath been fulfilled and is fulfilling every day . 2. wars and rumors of wars ●s another sign that his coming doth draw nigh even at the doors 3 the love of many waxing cold , is another signe that it is nigh , even the comming of christ : and how cold is the love of many at this day ? they that were hot two or three year agoe ▪ are now grown lukewarm and cold . they are cold in love to the lords appearing : they are cold in the profession of the gospel . they are cold in love to the saints , they are cold in the worship of god ; yea , very cold , which is a notable demonstration that the comming of the lord draweth nigh . 4. the stars falling from heaven ; ( that is profe ●ors falling from the faith which once they professed ) is another signe that the comming of the lord is at hand : and how many professors doe you see now a dayes , fall from the doctrine of god , and his son jesus christ , as though there were no such thing as a world to come , and no such thing as a lord jesus christ , and his second coming . 5. many poore souls will go on in their profession with lampes without oyle , just before his second comming . and the lord knowes that most of the professors of this generation , are such kind of professors , yea , very foolish professors , which is another sure signe , that the comming of the lord drawes nigh . 6. when the time of christs second comming is at hand , there will be but a very little * faith in the world . and the lord knowes , that there be many , who are now as high as lucifer , that at that day for want to faith will be thrown down to the sides of the pit : even into the very belly of hell. 7. another signe of christs second comming , is the carnall mindednesse of the most of the world ; and the very carriages of almost all men now living do discover this truth to be at this day fulfilled , and know that when they shall say peace and safety , then sudden destruction comes , and they shall not escape , 1 thes. 5. 1 , 2 , 3 , 4. 8. before christs second comming , there shal come many fals christs , and false prophets , and shall shew great signes , and wonders , to seduce if it were possible the elect. and is not this more cleerly fulfilled in our daies then ever it was , especially among those men called quakers , who being as persons , whose consciences are seared with an hot iron , and they being sealed up unto destruction , do some of them call themselves christ , and shew great signes , ( as their quaking ) and such a legall holiness , as makes the simple admire them , and wonder after them , which shewes the comming of christ to be very nigh . 9. before christs second comming , there shall come scoffers into the world , walking after their own lusts , and if ever this scripture was fulfilled ; it is fulfilled on these men called quakers : for they are the men , that at this day make a mocke at christs second comming , which shall be from heaven without ; and therefore saith the holy ghost , these mockers shall be such as shall say , where is the promise of his comming ? for since the fathers fell a sleep , all things continue as they were see 2 pet. 3. 3 , 4 , 5 , 6 , 7. and there you shall see their mocking and the reason of it . read , and the lord give thee understanding . but because i would not have thee think that i speake at randome , in this thing . know for certain , that i my self have heard them blaspheme ; yea with a grinning countenance , at the doctrine of that mans second comming from heaven above the stars , who was borne of the virgin mary . yea they have told me to my face , that i have used conjuration , and witchcraft , because what i preached was according to the scriptures . i was also told to my face , that i preached up an idoll , because i said , that the son of mary was in heaven , with the same body that was crucified on the cross ; and many other things have they blasphemously vented against the lord of life and glory , and his precious gospel . the lord reward them according as their work shall be . i could have hinted in many other things which christ and his apostles have shewed to be signes of his comming but i shall commend the holy scriptures unto thee , which are able to make the man of god perfect in all things , through faith in the lord jesus . now you have also the manner of his comming how i● shall be , most notably laid down in the scriptures . i shall 〈◊〉 in a few things touching it ; as first , he will come when there is but very few looking for his comming . when they shall s●y peace and safety , then sudden destruction commeth , 1 thes. 5. 1. 2 , 3 , which sudden destruction will be at his second commin● , for that is it which the apostle spake of in those three verses , then will all the world be caught at such an unexpected time that it will come upon them , even as a snare commeth upon those creatures that are caught in it . as it is written , luke 21. 35. for as a snare shall it come on all them that dwell on the face of the whole ear●h . which is all on a sudden , before they are aware . 2. he commeth with all his saints and angels . then will the lord descend from that heaven into which he now ascended , as it is written in 1 thes. 4. 16. then will be come and all his saints with him , as jude saith in his epistle , v. 5. then shall abell , and enoch , noah and abraham , david and job , peter and paul : together with all the saints which have been , now are , or hereafter shall be , and they shall sit on the throne with the lord jesus christ , as in mat. 19. 28. before whom shall all the nations of the world be gathered , as it is written , joel 3. 12. let the heathen be wakene● . ( or raised out of their graves , dan. 12. 2 ) and come down to the valley of jehoshaphat ; for there will i sit to judge all the heathen round about . which never was yet accomplished , though it shall certainly be , in in gods time : to the astonishment , & everlasting damnation of all those that shall continue mocking , or sinning against god and his christ. 3. he shall come in flaming fire , ( when he doth come again : he will come in such a manner , as will make all that shall be found in their sins rather seeke to creepe under a mountaine , then to meet the lord of glory , rev. 6. 15 , ) ( as esay saith , for behold the lord will come with fire , and with his charets like a whirlwind : to render his anger with fury , and his rebukes with flames of fire , esay 66. 15. to execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have committed , and of all their hard speeches which ungodly sinners have spoken against him . jude 15. as i shall shew farther by and by . and ther●fore in the next place , i shall shew you , what shall be done when he is come . first , when christ is come the second time , they that are in their graves shall arise , and come forth of their graves ( as i said before ) in which they have laine according to that in job . 5. 28. where christ saith , marvell not at this , for the houre is comming in the which all that are in the graves shall heare his voice , and shall come forth : they that have done good unto the resurrection of life ; and they that have done evill unto the resurrection of damnation . you will say , are these graves spoken of here , the graves that are made in the earth ? yea , that they are , and for a further proof of the same , look into dan. 12. 2 daniel there speaking of the same thing , saith , and many of them that sleep in the dust of the earth shall arise , or awake , some to everlasting life , and some to everlasting contempt , or damnation . i shall not stand here to dispute any distinctions of the resurrections , only prove that the dead shall arise ; and that is a clear truth from the scriptures , acts 10. 42. rev. 20 11 12 , 13 , 14. and 1 thes. 4. 16. 1 cor. 15. 52. the dead shall be raised . 2. he shall call all men and women to an account for all their close sinful thoughts , words , and actions ; then will the secrets of all hearts be made manifest . then shall all thy adulterous , and theevish , and covetous , idolatrous , and blasphemous thoughts be laid open , according to that saying , their consciences also bearing them witness , and their thoughts the mean time , or while , accusing , or else excusing one another , rom. 2. 15. but when ? why , in the day when god shall judge the secrets of men by jesus christ , ver . 16. see also 1 cor. 4. 5. therefore judge nothing before the time ; what time is that ? why , when the lord comes ; what will he do ? he will bring to light the hidden things of darknes●● , that is , all those cunning , close , hidden wickednesses , that thou in thy life time hast committed ; yea , he will make manifest the counsels of the heart ; that is , the most hidden and secret things that are contrived and plotted by the sons of men ; then shal all the midnight whoremongers be laid open with all their sins ; then thou ( it may be ) who hast committed such sins as thou wouldst not have thy neighbour , thy father , thy wife , thy husband , or any one else know of for thousands , then thou shalt have them all laid open , even upon the house tops , luke 12. 1 , 2 , 3. then thou that hatest gods children , his waies , his word , his spirit ; then thou that makest a mock at jesus of nazareth , his second coming , then thou that livest in open prophaness or secret hypocrisie , then i say , will be such a time of reckoning for you , as never was since the world began , then you that shall die in your si●s , will cry to the mountains , fall on us , and cover us from the face of him that sits on the throne , and from the wrath of the lamb ( which lamb is the man christ jesus , joh. 1. 19. ) and ah , my friends ! if the very looks of god be so terrible , what will his blows be , think you ? then if all thy idle words shall be accounted for , as it is written , but i say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of judgement , mat. 12. 36. and also all thy filthy actions shall be then regarded in such sort , as thou shalt receive a just recompence for them . and know , saith the scripture that for all these things * god will bring thee into judgement , eccles. 11. 9. then thou that are an unbeliever shalt be sure to fall under the judgement for all thy sins . first , thou must give account ; secondly , thou must fall in the judgement . oh my friends , there are hot daies acoming for all those that are found out of the lord jesus : behold , saith malachi , the daies come that shall burn as an oven , and all the proud , yea , all that do wickedly shall be as stubble ; and the day that cometh shall burn them up , saith the lord of hoasts ; and it shall leave them neither root nor branch . the day of judgement will burn like an oven , and all that have not the righteousness of christ upon them shall be as stubble . ah friends put a red hot oven , and stubble together , and what work will the●e be ? even the one will burn and destroy the other . 3. when christ doth come the second time , another end of his coming will be to purge out all things that offend in his kingdom , mat. 13. 41 , 42. then shall the son of man send forth his angels and they shall gather out of his kingdom all things that offend , and them that doe iniquity , and shall cast them into a furnace of fire ; there shall be weeping and gnashing of teeth . there are many things that doe offend in his kingdom now : namely , the lukewarm professor , he doth offend first the lord , secondly , his people . but then thou lukewarm offending professor shalt offend the church of god no more . secondly , the loose professors do also offend god , christ and his church . first , he scandals the gospel by his loose walking , and naughty carriages . secondly , he doth make the world blaspheme the name of god by the same . thirdly , he grieves the hearts of gods people , phil. 3. 18. but know that thou also shalt be taken away from offending any more , god , christ , and his saints ; and thou shalt have weeping and gnashing of teeth for thy thus offending , mat. 18. 6. 7. 4 another end of christs second coming is to cut of all the ignorant persons that are in the world . there is a generation of poor souls that do think to be excused for their ignorance : alas saith one , i am a poor ignorant man , or woman , and therefore i hope that the lord will have mercy upon me : we cannot , say others , do as such and such , and will the lord condemn us ? and thus poor souls , as they are in the broad way to destruction least they should misse of the way to hell ; do swallow down by clusters , that which will poyson them body and soul for ever , and ever . but you will say , what , will not the lord have mercy on ignorant soules ? ans. not on those who live and die in their ignorance . he himselfe hath said , esay 27. 11. because it is a people of no understanding , therefore he that made them will not have mercy on them , and he that formed them will shew them no favour . again , paul also in that 2 thes. 1. 8. saith , that when jesus christ shall come to judge the world , he doth come to take vengeance on all them that know not god , and that obey not the gospell of our lord jesus christ. but ye will say , who are those ignorant persons , that shall find no favour at that day ? or how doth the ignorance discover it selfe ? i shall only mention three or four sorts of men , and leave thee to the scriptures , which if thou read them diligently , will further lay them open before thee . and first , the prophane scoffer , who makes a mocke at the truths of god , and so goes on in his sins , for this see in 2 pet. 3. 3. which the apostle attributes to their ignorance ver . 5. and therefore he likens them to bruit beasts , chap. 2. 10. and 12. verses , who walke after the flesh , in the lusts of uncleanness , & speak evil of the things they understand not , and shall utterly perish in their corruption ; who because they understand not the scriptures , nor the power of god in them , speake evil of the truths therein contained , and think the lord like unto themselves , psal. 50. secondly , the formal professor , who hath onely a notion of the gospell , and some seeming holiness , but wants gospel faith : such are called foolish virgins , mat 25. 2 , 3. to whom christ will say in that day , verily , i know you not . adde hereto , those that think it enough to confess christ with their mouthes , and profess that they know god , but deny him in their works ; such notwithstanding all their profession , shall , if they so continue , perish eternally , being abominable , disobedient , and to every good work reprobate , or void of judgement , that is ignorant , tit. 1. v. 16. 3. the legal righteous man or woman , though they walke blameless as touching the righteousnesse that is in the law : for they being ignorant of gods righteousness , go about to establish their own righteousness , as reading , hearing sermons , prayers , publique or private , peaceableness with their neighbours , fasting , almes , good works as they count them , just dealings , abstinence from the grosser pollutions of the world , stricter obedience to the commandments of the first and second table ; all which with many other things may be comprehended in their own righteousnesse , and it is grounded on their ignorance , and goes on in rebellion ; and such ignorant persons shall in that day perish , not submitting through ignoranco to the righteousness of god , rom. 10. 3. compared with luke 19. 27. where christ saith that when he shall come the second time , he will command those his enemies , who submitted not themselves to him , who is called the righteousness of god , esay 46. 13. or would not have him to reign over them , to be slaine before his face . 4. those whose hearts are set upon the world , and follow the alluring perswasions of it ; the lord calls such fools , luke 12. 20 and pro. 7. 7. who go after it ( v●z the world , held forth by a similitude of a woman with the attire of an harlot ) as an oxe to the slaughter , or a foole to the correction of the stocks , till a dart strike thorow his liver , as a bird hasteth to the snare , and knoweth not that it is for his life : and knows not , marke , it is through ignorance , ver . 23. a fift end of christs comming , is , that his righteous ones might shine as the sun in the glory , or kingdom of their father , mat. 13. 43. there are many things that do hinder the people of god from shining forth as the sun now . as first , they have a body of death which makes them fetch many a groane in their journey to canaan , rom. 7. 24. 2 cor. 5. 2. they meet with many a sad temptation , which also makes them in heaviness many a time , 1 pet , 1. 6. they have also many other things that doe hinder their shining now ; but then the body of death shall be left off . my meaning is , that sin shall be no more in the natures of gods people then : their bodies that are now so vile , shall then be made like unto the glorious body of the son of god , who shall change our vile bodie , that it may be like unto his glorious body , according to the working whereby he is , able to subdue all things unto himself , phil. 3. ver . 21. 6. another end of christs coming shall be to take an account of his children , how they have laid out their talents , that he hath committed to their trust , mat. 25. 19. rom. 14 12. 2 cor. 5. 10. 7. another end of his coming , is , to set up his kingdom , which will be glorious indeed at his appearing , 2 tim. 3. 1. rom. 8. 19 , 20 , 21. i do but touch these things , because i would hasten towards a conclusion ; many other things might have been spoken to , but at this time i shal forbear . but you will say , who shall stand when he appears ? why , i told you before , that the ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous , psa. 1. 5. let him be close or prophane , as i told you even now , all shall be laid open ; all shall be made manifest , all shall come into judgement . ah poor soul ! it is not then thy brave words will save thee ; it is not thine eloquent tongue that will then do thee any good ; if thou be without the wedding garment , thou wilt be speechlesse , as in mat. 22. 12. but thou that art a converted person shalt stand in the judgement ; thou that are born again shalt enter into the kingdom , and none else , joh : 3. 5. rev. 21. 27. but how shall i know that i am born again ? answ. why , if thou art born again , then thou knowest that thou wast not born a christian at first , eph. 2. 1 , 2 , 3. you hath the quickened who were dead in trespasses and sins . 2. thou knowest that once thou hadst no faith in the lord jesus ; and wert convinced of sin because thou didst not believe in the son of mary , jol. 6. 9. 3. thou seest all true joy through the blood and righteousness of the son of mary . 1 cor. 15. 57. rom. 7. 24. 25. 4. art thou born again ? then thou canst not be quiet till thou seest god smile , and lift up the light of his countenance upon thee , psa. 4. 6. and that through the face of the son of mary , the son of god. 5. thou knowest that god hath given thee thy faith , phil. 1. 29. eph. 2. 8. 6. art thou born again ? then thou knowest that the doctrine of the son of m●ry the virgin , is a right doctrine , 2 joh 9. 7. then also thou lookest for the personal appearing of the son of mary from heaven in the clou●ls , rev. 1. 7. the second time heb. 9 28 these things , though plain , yet if the lord set them home upon thy conscience , may be profitable both to thee and me . therefore let us examine the matter a little . and first , thou thinkest that thou art a christian ; thou shouldst be sorry else ; well , but when did god shew thee that thou wert no christian ? when didst thou see that ? and in the light of the spirit of christ see that thou wert under the wrath of god because of original sin ? nay , dost thou know what original sin means ? is it not the least in thy thoughts ? and dost thou not rejoyce in secret that thou art the same that thou ever wert ? if so . then know for certain that the wrath of god to this very day abideth on thee , joh. 3. 36. and if so , then thou art one of those that will fall in the judgement , except thou art born again , and made a new creature , 2 cor. 5. 17. but secondly , thou thinkest that thou hast been born again , ( 't is well if thou hast ) but least thou shouldst deceive thy poor soul , i pray thee consider , when did the spirit of the lord jesus shew thee that thou hadst no faith in thee by nature ? and when did the spirit of christ convince thee of sin , because thou didst not believe in him ? it may be thou hast been convinced of sins against the law , by the law , and thy own conscience , as the pharisees were , joh. 8. 9. and rom. 3. 20. i , but when didst thou see thy self a lost creature for want of faith in the son of mary ? if not , thou hast not yet been savingly convinced by the spirit of christ ; for that when it convinceth effectually of sin , it convinceth of unbeliefe ; though thou hast been never so much convinced of sins against the law , if thou hast not seen thy self under the power and dominion , guilt and punishment of ●in because thou didst not believe in christ , thou hast not yet been savingly convinced ; for that 's one work of the spirit to convince of sin , because they believe not on me ; saith jesus , the son of mary , who was espoused to joseph the carpenter ; but on the contrary , dost thou not say in thy heart , thou never hadst thy faith to seek , but hast alway believed with as good a faith as any one alive ; if so , then know for certain that thou hast no faith of the operation of god in thee , according to gods ordinary working ; and if so , then know that if the son of man should come to judge the world at this moment of time , that thou with all thy faith ( thou thinkest thou hast ) wouldst fall in the judgement , 2 thes. 2. 12. 3. art thou born again ? then thou seest that thy great sin was want of faith in the son of mary . then thou seest that it is he that was sent of god to die for the sins of the world , j●h . ● . 19 jo. 3. 16 , 17 , 18 , 19. act 13 38 , 39. and that thou art compleat in him , without any works of the law , rom. 4. 4. the● thou rejoycest in christ jesus and puttest no confidence in the flesh , phil. 3. 3. yet thou rejoycest in the flesh and blood of the son of mary , knowing that his flesh is meat indeed , and his blood is drink indeed , joh. 6. 55. out of which thou wouldst very willingly make thy life all thy daies ; out of his birth , obedience , death , resurrection , ascension , and glorious intercession now at the right hand of his father , heb. 7. 24 , 25. but if thou art wavering in these things , know , that thou art but a babe at the best , and for ought thou knowest , god maycut thee off in thy unbelief and cast thee into utter darkness , where there shall be weeping and wailing and gnashing of teeth . 4. art thou born again ? then thou seest all true peace and joy comes through the blood of the son of mary , and his righteousnesse , as in rom. 7. 24. & 1 cor. 15. 57. there are many poor souls that are taken with raptures of joy , and false conceited consolation , joh. 16 20. which doth come from the divel , and their own deceitful hearts ; but their joy shall be turned into mourning and sorrow of heart , luke 6. 24 , 25. but thou that art a christian indeed , and not in word onely , rejoycest in christ jesus the son of ma●y ; yea , though now you see him not , yet believing , you rejoyce with joy unspeakable and full of glory , 1 pet. 1. 8. and these two things are the fruits of thy faith , and of thy joy . 1. the lord jesus christ is very precious unto thee , 1 pet. 2. ver . 7. 2. thou dost purifie thine heart by this faith , and the power of the spirit of christ , which thou hast received into thy soul , rom. 8. 13. acts 15. 9. and 1 joh. 3. 3. but if thy guilt of sin goes off , and convictions go off any other way then by the blood and righteousness of the man christ jesus , thy guilt goes off not right , but wrong , and thy latter end will be a very bitter end , without faith and repentance ; for it is his blood through which all true peace comes , col. 1. 20. and there is no other name under heaven given among men , whereby we should be saved , but by the lord jesus of nazareth , acts 4. ver . 10 , 11 , 12. compared together . 5. art thou borne againe ? then thou canst not be quiet , till thou doest see god lift up the light of his countenance upon thee , yea , thou hast such a desire after the light of gods countenance , that all the glory , riches , honour , pleasure , profits &c. of this world will not satisfie , till thou doest see god to be a reconciled father to thee in the lord jesus christ ; as it is psal. 4. 6. joh. 14. 8. ps. 35. 3. then thou wilt not be quiet till thou doest hear from the son of mary , which is the lord of glory , 1 cor , 2. 8. such a voice as this , son be of good cheer , thy sins are forgiven thee ; and * my grace is sufficient for thee . but if thou canst content thy selfe with any thing below this , thou wilt , when all comes to all , be found but a rotten-hearted professor , who wilt have thy portion among the slothfull ones , who will fall in the judgement of the son of man , when he comes in flaming fire with his mighty angels , 2 thes. 1. 8. 6. art thou borne againe ? then thou knowest that god hath given thee thy faith that thou hast in his son : then thou art able to say through grace , there was a time in which i had no faith , there was a time in which i could not believe in the son of god for eternal life . but g●d , who is rich in mercy , for his great love wherewith he loved me , even when i was dead in sins and unbelief , ( which is the greatest ) hath quickned me together with christ : by grace i am saved , eph. 2. 4 , 5. through faith v. 8. 7. art thou borne againe ? then thou knowest that the doctrine of the son of god , the son of mary is a right doctrine , which is this . first , that the son of god which was with his father before the world was ( joh. 1. 1. john 17. 5. ) came into the world in the fulnesse of time , and was made in the likenesse of men , phil. 2. 7. being made of a woman or virgin , made under the law , to redeem them that were under the law , gal. 4. 4. and that was done in this wise . what the law could not do in that it was weak through the flesh , that is through our flesh , god sending his own son in the likenesse of sinful flesh , and for sin , condemned sin in the flesh , that is condemned him in the flesh for the sins of poor sinners ; for this , compare rom. 8. 3. and 2 cor. 5. 21. with gal. 3. 13. and it will appeare clearly to be the truth of god : also , that this son of god , which is the true god , as well as the son of mary , did bear our sins in his own body on the tree , 1 pet. 2. 24. and did spill his own blood , which is also the blood of god , acts 20. 28. that he died , and was laid in josephs sepulchre , joh. 19. 38 , 39 , 40 , 41. and rose again the third day , acts 10. 40. that very man , luk. 24. v. 39 , 40 , 41 , 42 , 43 , 44. and ascended up into heaven in a cloud , acts 1. 9 , 10. and 11. and there ever lives to make intercession for us , that very man heb. 7. 24 , 25. heb. 8. 3 heb. 10. 12. and in the last place , if thou art a christian , then thou lookest for that very jesus againe , whom the jewes did crucifie , john 19. whom god raised again as it is , 1 thes. 1. 10. i say thou lookest , thou waitest , thou hastenest after the comming of this lord jesus , which doth deliver thee from the wrath to come , 2 pet. 3. 10 , 11 , 12. heb. 9. 26 , ●7 , 28. 1 thes. 1. 10. yea , thou knowest , that this very man shall so come , in like manner , as his disciples did see him go into heaven , which was a ver● man , luke 24. 30. compared with ver . 50. 51. of the same chapter . yea , in a cloud he went away from his disciples , and in the clouds he shall come again , rev. 1. 7. to judge all that are in their graves , joh. 5. 28 , 29. dan. 12. 2. and shall receive all that looke for , and love his second comming , to himself , heb. 9. 27. 28. and they shall be for ever with him , 1 thes. 4. 16. 17. but the wicked shall be cast into eternal damnation , mat. 25. 46. these things i say , if thou be a christian indeed , thou believest , and ownest , and the faith of them doth purifie thy heart , 1 joh. 3. 3. and wean thee from this world , and the things thereof ; and if it is not from this principle , that is , if thy obedience do not flow from this faith , which is the faith of gods elect , as i have proved at large , thy obedience , thy zeal , thy self-denial , thy holiness , righteousness , yea , all that thou canst doe , is but sin in the sight of the great god of heaven and earth . for all true sanctification comes through the name of the lord jesus christ , by the operation of the spirit of god , 1 cor. 6. 11. but ye are washed , but ye are sanctified , but ye are justified , in the name of our lord jesus , and by the spirit of our god : and in cant. 1. 3. thy name is as an o●niment poured forth , therefore doe the virgins love thee . well then , seeing this is a truth of so great concernment , i beseech you , seeke to be throughly rooted into it by faith . and that thou maiest so be , examine thy heart ; yea , beg of god to help thee to examine it , and to throw out all that fancy that thou takest in stead of faith ; also throw away all thy own wisedome , yea , thy own righteousnesse also , and conie to god in the name of the son of mary , which is the son of god , and beg faith of him , true faith , the faith of the operation of god ; such a faith as he gives to his own elect , which will shew thee cleerly of these things ; so that tho●r shalt not deceive thy selfe with a fancy of them ▪ and the advantages will be many . 1. it will comfort thy heart against persecutions , temptations , and cross providences , as also james saith to his persecuted brethren ; be patient my brethren , saith be , stablish your hearts , for the comming of the lord drawes nigh . james 5. 8. 2 : it will through grace wean thy heart and affections abundantly from this world , and the things therein : who is he that overcomes , the world ( saith john ) but ●e that believes that jesus is the son of god ? 1 joh. 5. 5. who is he also that purifies his heart , but he that looketh for the second comeing of christ from heaven ( as in 1 john 3. 3. compared with 2 pet. 3. 10 , 11. ) to judge the world ? 3. hereby thou wilt be able to judge of all doctrines whatsoever , though they come never so nigh the truth , yet if they be not indeed the very truth , thou wilt find them and their doctrine lyars , rev. 2. 2. and 1 cor. 2. 15. 4. if thou beest throughly set down in this doctrine , even in the faith of this doctrine which i have held forth unto thee , thou wilt not be taken with any other doctrine whatsoever . what is the reason i pray you , that there are so many giddy-headed professors in these daies that do stagger to and fro like a company of drunkards , but this , they were never se led in the doctrine of the father , and the son ? they were never enabled to believe that that child that was born of the virgin mary , was the mighty god , is. 9 6. no , saith christ , he that is built upon this rock ( meaning the faith of himselfe , which is to believe that the son of mary is the christ of god , mat. 16. 16. ) the gates of hell shall not prevaile against him , v. 18. 5. the faith of this doctrine , will make thee labour in the work of god in the world . oh , how it will liven thy heart in the work of the lord ; especially , if thou livest in the faith of thy interest in christ , it will make thee labour to be found watching when thy lord shall returne from the wedding ; that when he doth come , thou maiest open to him immediately . luke 12. 35. 36. now seeing the comming of the lord jesus christ is so nigh , even at the doors , what doth this speak to all sorts of people ( under heaven ) but this ? first , to see whither they have oyl in their lamps or not ; that is , to search , and see , whither the spirit of the man christ jesus be in them or no ; for he that hath not the spirit of christ in him , is none of ch●ists , rom 89 ▪ thou that hast not the spirit of christ in thee , why , at that day ( let thy profession be what it will ) he wi●l say to thee , depart , i know you not , mat. 25. and if so , then thy latter end will be worse then thy beginning , as in 2 pet. 2. 20. 2. then what will become of all the prophane , ignorant , scoffers , self-righteous , proud , bastard-professors in the world ? if the children of god shall scarcely be saved , where shall the ungodly and the sinner appear ? 1 pet. 4 ▪ 18. 3. then what will become of all those that creep into the society of god people without a wedding garment on ? why , it will be said unto them , friends , how came you hither ? take them , and bind them hand and foot , and cast them into utter darkness ; there shall be weeping and gnashing of t●eth , mat. 22 11 , 12 , 13. 4. then what will become of all those that mock at the second coming of the man christ , as do the ranters , quakere , drunkards , and the like ? why read their doom in mat. 24. 50 , 51. the lord of that , of these servants , shall come in a day when they look not for him , and in an hour that they are not aware of , and shall cut them asunder & appoint them their portion with hypocrites , and there shall be weeping and gnashin of teeth . 5. then what doth this speak to the lords own people ? surely this , that they should be in a watchful posture , mark 13. 37. watch therefore over your own hearts , least they should be overcharged with surfeiting and drunkeness , and the cares ●f this life , and so that day come upon you unawares ; for as a snare shall it come upon all the dwelle●s upon the face of the earth , as it is in luke 21. 34 , 35 , 36. 2. watch over the devils temptations . oh , have a care in the first place , least by any meanes as the serpent beguiled eie , so your minds should be corrupted from the simplicity that is in christ : and the rather , because at this day he is very busie with his doctrines , and his ministers ; trying all waies , if by any means he might deceive you with fair speeches , and inticing carriages ; with a fair shew in the flesh , yet denying the lord , and refusing to be justified by the blood of jesus the son of mary , the son of god : watch i say over the divel , touching doctrines , for he labours as much this way as any way , for he knows if he can but get you to lay a rotten foundation he is sure of you , live as godly in your conceit as you will , and therefore , it is worth your observation , in that 24 of m●● . when christ is speaking of the signs of his coming , he breaks forth with a warning word to his disciples , to beware of false teachers , ver . 4. the very first words that he answers to a question that his disciples put to him , is this , take heed that no man deceive you . again , ver . 11. and many false prophets shall arise , and shall deceive many . and in ver . 24. he saith again , for there shall come , or arise , false christs and false prophets , and shall shew signs and wonders , in somuch that if it were p●ssible they should deceive the very elect . 3. take heed that he doth not deceive you in point of worship , that he make you not slight any of the ordinances of god ; for if he do , he will quickly make way for another temptation . 4. take heed that you also have not your lamps to trim when the bridegroom comes ; if you have , you many paradventure be ashamed and blush , before him at his coming , 1 jo. 2 last ver . therefore content not your selves with a profession of christ , and no more , for the divel may deceive , yea doth deceive a professing people many time . and if he will deceive a professing generation , he must come in this manner ; first , under the name christ ; secondly , with a fair shew in the flesh of outward holinesse , gal. 6. 12. thirdly , he must come with good words and fair speeches , rom. 16. 18. now though he come to drunkards , swearers , whoremongers , theives , liars , murderers , and covetous persons , in his black colours ; yet if he will come to deceive a profe●sing party , he must appear like an angel of light . and the reason why souls are deceived by him in these his appearances , is , because they are not able to distinguish betwixt the law and the gospel , the conviction● of conscience by the law only , and convictions by the spirit ; but do ( though they professe the lord jesus ) give eare to every wind of doctrine , and being unstable , as peter saith , do fall into the temptations of the divel , in wres●ing the scripture to their own destruction , 2. pet. 3. 16. in a word , you that have not yet laid hold on the lord jesus christ , for eternal life , lay hold upon him , upon his righteousnesse , blood , resurrection , ascension , intercession , and wait for his second coming to judge the world in righteousness , acts 17. 31. and you that have laid hold . i say to you , lay faster hold on your lord jesus , who so hath ●ares to hear , let him hear , matth. 13. 43. now , that thou mayst the more clearly understand my faith in the doctrine of gods dear son , i have thought good to hold forth again the doctrine in the former treatise by way of question and answer , as followeth . qu. seeing there are many 〈◊〉 christs gone out into the world , according as was prophesied of in former times ( mat. 24. 5 , 23. ) by the lord himself ; and seeing ( if we be saved ) we must be saved by a christ ; for he that misses of him ( saith the scriptures ) cannot be saved , because there is no way to come to the father but by him , as it is written joh. 14. 6. acts 4. 12. how therefore , is the knowledge of the true christ to be attained unto , that we may be saved by him ? answ. indeed to know christ , ( gods christ ) is as the scripture saith , the one thing necessary , luke 10. 42. without which all other things will avail nothing ; and therefore i shall according to the scriptures , first , tell you what gods christ is , and secondly , how the knowledge of him is attained unto . and therefore , first , gods ch●ist is true god , and true man. that he is true god , is manifest by that scripture in isaiah 9 6 where it is said , to us a child is born , to us a son is given , and the government shall be upon his shoulder , and his name shall be called wonderful counsellour , the mighty god , the everlasting father the prince of peace , also 1 joh. 5. 20. and we are in him , that is true , ( saith the apostle ) even in his son jesus christ , this is true god , and eternal life , see heb. 1. 8. joh. 1. 12. rom. 9. 5. joh. 20. 28. but secondly , that he is 〈◊〉 man , see again isa. 9. 6. where it is said , vnto us a child is born , unto us a son is given ; and compare it with mat. 1. 21. where it is said , and she shalt bring forth a son , and thou shall call his name jesus , for he shall save his people from their sins , see john. 1. 14. and the word was made flesh . 1. tim. 3. 16. god was manifested in the flesh . these two scriptures are expounded by heb. 2. 14. where it is said , forasmuch then as the children are partakers of flesh and blood , he also himself likewise tooke part of the same , that is , of flesh and blood , see rom. 8. 3. and compare it with luke 24. 39. where christ saith , behold my hands and my feet , that it is i my selfe ; handle me and see , for a spirit hath not flesh and bones as ye see ●e have . and he doth often call himself by the name of the son of man ( mat. 24. mat. 16. 13. ) to signifie that he is very man , as well as very god. q● . but why was he true god and true man ? answ. he was true man , because man had offended , and justice required that man should suffer and make satisfaction , and so it is written 1 cor. 1 5. 21. for since by man came death , by man came also the resurrection of the dead . and again , all we like sheep have gone astray , and the lord hath laid on him the iniquities of us all . and in 1 pet. 2. 24. where that 53. of esay is mentioned , he saith , who his own selfe bare our sins in his own body on the tree , that we being dead to sins should live unto righteousnesse , by whose stripes we are healed . and againe , god did prepare this body , the humane nature of christ , that it should be a sacrifice for sins , wherefore he saith , sacrifices and offerings ( that is such as were offered by the law of moses ) thou wouldest not have ; but a body hast thou prepared me , heb. 10. 5. in this body which god had prepared for him , which he tooke of the virgin , gal. 4. 4. in this he did beare all the sins of all his elect , 1 pet. 2. 24. and he must needs be true god , because , it was an infinite god that was transgressed against , and justice required an infinite satisfaction , and therefore he must be infinite that must give this satisfaction , o● else justice could not be satisfied and so it written , where the apostle is telling the pastors of the church of ephesus , by what they were redeemed , he tells them , that god did purchase them with his own blood , acts 20 28 see 1 joh 3. 16. where he saith , herein perceive we the love of god in that he laid down his life for us . not in his divine but in his humane nature ; for as i said before gods christ was of both natures , esay 9. 6. r●m . 9. 5. 1 j●h . 5. 20. joh. 1. 1. 14. true god and true man , and the divine nature did inable him to undergoe in his humane nature , all that sin , curse , and wrath that was laid upon him for us ; and to overcome , and obtain eternal redemption for us , heb. 9. 24. 3. q● . how did this christ bring in redemption for man ? ans. why first , man brake the law of god ; but this man did fulfill it again , and became the end of it for righteousnesse to every one that believeth , rom. 10. 4. 2. man was foiled and overcome by the devil ; but this man christ did overcome him again , luke 4. heb. 2. 14. 15. and that for us . 3. man did lose the glory of god : but this man hath obtained it again . 4. man by sin lost eternal salvation : but this man by his own blood hath obtained it again for him , heb. 9. 12. 5. man by sin brought death into the world : but jesus christ that man hath destroyed it again , heb. 2. 14. compared with hos. 13 14. and brought in life and immortality , 2 tim. 1. 10. rom. 5. 15. q. but how are we justified by this mans obedience ? ans. all our iniquities were laid upon him , isa. 53. 6 , 8 , 11 , 12. and his righteousnesse is bestowed on us , if we believe , as it is written , even the righteousnesse of god which is by faith of jesus christ unto all , and upon all them that believe . and this is it which paul so much sought after , when he saith , yea doubtless , and i count all things losse , 〈◊〉 do count them but dung , that i may win christ , and be found in him , not having mine own righteousnesse , which is of the law , but that which is through the faith of christ , the righteousness of god by faith , phil. 3. v. 8 , 9. q. how doe men come by this righteousnesse and everlasting life ? ans. by faith men lay hold upon it , and apply it to their own souls in particular , gal. 2. 20. for it is by faith they are justifyed , as also faith the scripture , rom. 5. 1. that is faith laies hold on and applies , that which this christ of god hath done , and is a doing , and owns it as his own . q. what is this faith that doth thus justifie the sinner ? ans. it is a gift b , fruit c , on work d of the spirit of god , whereby a soul is enabled , under a sight of its sins , and wretched estate , to lay hold on the birth , righteousnesse , blood , death , resurrection , ascension and intercession of the lord jesus christ , and by the assistance of the spirit , whereby it is wrought , to apply all the vertue , life and merit , of what hath been done and suffered , or is a doing by the same lord jesus christ , to its own selfe in particular , gal. 2. 20. rom. 7. 24. 25. as if it selfe had really done all that the lord jesus christ hath done , : i doe not say , ●hat the soul doth any thing for justification , but it doth know , that whatsoever jesus christ hath done in point of justification , is given to , and bestowed upon it , rom. 3. 22. and god finding the soul in him , that is in christ , doth justifie it from all things , from which it could not be justified by the law of moses , acts 13. 38 , 39. q. well , but is there no way to come to the father of mercies but by this man that was borne of the virgin ? is there no way to come to god but by the faith of him ? ans. no , there is none other name under heaven given among men whereby we must be saved , acts 4. 12. and jesus himselfe , that was borne of the virgin mary said , i am the way , the truth , and the life : no man commeth to the father , but by me , joh , 14. 6. q. and where is this man , that was borne of the virgin , that we may come to the father by him ? a. he ascended away from his disciples in a cloud , into heaven , as we may read act. 1. 9 , 10 , 11. q. what doth he there ? ans. he ever lives to make intercession for all that come unto god by him , heb. 7. 25. that is , they that shall come out of themselves to him , and venture their ▪ soules on what he did and suffered when he was on earth , & is doing now in heaven ; shall certainly be saved : for he ever lives to save them , that doe thus come to the father by him . and it is , because , he spilt his blood for all that shall by the faith of gods elect lay hold upon him : and thus it is written where he saith , we are justified freely by his grace , through the redemption that is in christ jesus . mark it , whom god hath set forth to be a propitiation , through faith in his blood ; to declare his righteousnesse ; that is , to declare gods righteousnesse , for the remission of sins that are past , through the forbearance of god ; to declare i say at this time his righteousness , that he might be just , and the justifier of him that believeth ( or layeth hold ) on jesus , rom. 3. 24 , 25 , 36. q. but did this man rise again from the dead , that very man , with that very body wherwith he was crucified ? for you do seem as i conceive to hold forth so much by these your expressi●ns . a. why do you doubt of it ? q. doe you believe it ? ans. yes , by the grace of the lord jesus christ , for he hath enabled me so to doe . qu. and can you prove it by the scriptures ? answ. yes . q. how ? answ. first , from that scripture in luke 24. 37 , 38 , 39 , 40. where christ himselfe after ●he was crucified appeared to his disciples , ( who having seen him ) supposed they had seen a spirit . but he said , why are ye troubled , and why doe thoughts arise in your hearts ? behold my hand and my feet , that it is i my selfe , and doe not think you see a spirit ; handle me , and see , for a spirit hath not flesh and bones , as ye see me have . this he spake after he was crucified , luke 23. 33. and buried , v. 53. and rose againe from the dead , chap. 24. 6 , 7. many other scriptures could i give for the proof hereof , as acts 10. 39 , 40 , 41 , 42. and acts 13. 28 , 29 , 30 , 31. 1 thess. 1. 10. only read acts 2. 29 , 30 , 31. where the apostle proveth the same , bringing in the words of the prophet david for a testimony thereof , saying , he being a prophet , and knowing that god had sworn with an oath to him , that of the fruit of his loynes according to the flesh he would raise up christ to sit on his throne ( saith ) he seeing this before , spake of the resurrection of christ , that his soul was not left in hell , neither his flesh did see corruption . mark it , his flesh did see no corruption , v. 31. but if he had not risen againe , his flesh had seen corruption . but he rose again from the dead , that very man , that very body ; for his flesh did see no corruption ! q. why did he rise againe from the dead with that very body ? answ. 1. because it was not possible he should be holden of death . 2. because in his humane nature he suffered for sin ; and if he had not recovered himselfe from that very curse , even from under death , and all other things that lay on him , which he had through the sins of his children subjected himselfe unto , he had not overcome sin , hell ; death , the law , and the devil ; but had been overcome by them ; and if so , then had not redemption been obtained for sinners ; for it was at his resurrection from the dead , that god said unto him , thou art my sonne , this day have i begotten thee : ( as saith the apostle ) and we declare unto you glad tidings , how that the promise made unto the fathers , god had fulfilled the same unto us their children , in that he hath raised up jesus again : as it is written in the second psal. thou art my son , this day have i begotten th●e , acts 13 30 , 31 , 32 , 33 , 34 , 35. and it is this , namely the resurrection of that man from the dead , that doth give us ground of hope ; as in 1 pet. 1. & 3. where he saith , he hath begotten us again to a lively hope , by the resurrection of jesus christ from 〈◊〉 dead . 3. because god intends to redeem the bodies of his saints out of their graves in which they have lien many a yeare , john 5. 28 , 29. rom. 8. 23. 1 cor. 15. 52. and to possesse them with his own glory ; and when this comes to passe , then shall that scripture be fulfilled , that saith , he shall change our vi●● body , that it may be fashioned like to his glorious body , according to the working ( of his mighty power ) whereby he is able to subdue all things to himself . phil. 3. 21. and he hath given us assurance thereof , in that he hath raised up jesus our lord again from the dead , acts 17. 31. q. but doe you think that these our bodies that we doe carry about with us in this world , after that they are dead and buried , and rotten , shall rise again out of those graves into which they are laid ; when the scripture saith , flesh and blood shall not inherit the kingdome of god ? answ. flesh in scripture is taken more wayes then one ; as first , it is taken for the workes of the law ; where the apostle saith , received ye the spirit by the workes of the law , or by the hearing of faith ? are ye so foolish , having begun in the spirit , are ye made perfect by the flesh ? by flesh here , he meanes the law ; as is clear , if you compare gal. 3. v. 2. & 3. with v. 10 , 11. 12. again sometimes flesh is taken for sinnes , rom. 8. 1. 5. and sometimes is is taken for the bodies of the saints , * as subject to distempers , to pain , sicknesse , corruptions , to death , by reason of sinne , * 2 cor. 4. 11. 2 cor. 7. 5. now the apostle in that place , where he saith flesh and blood shall not inherit the kingdome of heaven , or of god , his meaning is , sinful flesh and blood , or the sin , with any imperfection that is in the bodies of the saints , shall not inherit the kingdome ; and that you shall find to be the mind of the holy ghost , if you read with understanding the latter end of the same verse , where he saith , neither doth corruption inherit incorruption . that is , sin , or any imperfection of the body , shall not inherit eternal life ; for saith he in ver . 53. this corruptible must put on incorruption , and this mortal must put on immortality . mark here i pray you , though he saith flesh and blood shall not inherit the kingdom of god , yet he saith this corruptible must put on incorrution : for the trump shall blow , and the dead shall be raised ( as christ saith , they that are in the graves shall hear his voi●e , john 5. 28. and shall come forth of their graves incorruptible , 1 cor. 15. 52. and shall all appeare before the judgement-seat of christ , 2 cor. 5. 10. rev. 12. 1● . 13. see also that scripture phil. 3. 20. 21 where the apostle saith , he waited for christ the saviour from heaven . and what shall he doe when he comes ? why , he shall change our vile body . mark it , it must be our vile body that must be changed . but if it be changed , then how can it be the same ? not the same in respect of sinne , or bodily infirmities , but the very same in respect of substance : for , saith he , it is our vile body that must be changed , and it , the very same , it shall be fashioned like to his glorious body . and if you ask , how is it possible that this should be done ? he answers , according to the working whereby he is able to subdue all things unto himself , phil. 3. 21. q. but do you think this is certain ? methinks the scriptures semingly hold forth so much , yet i cannot believe it , for it is contrary to all reason . a. truly the scriptures do not only hold forth so much seemingly , but they do most really , and plainly hold out these things , to all those that have received the spirit of the lord jesus christ. for it is it , and it alone , that can reveal these things . for no man knows the things of god , but the spirit of god , 1 cor. 2. 11. now if thou wouldst know these things , thou must first receive the spirit of the son of god , without which , thou canst not know so much as one of the fundamental truths of the gospel of our lord jesus christ. q. but there are those in our du●es , who reject this doctrine that you lay down , concerning the lord jesus christ , as you lay it down , and they are for a christ within , for a cross within , for a resurrection , and intercession within ; and they do not hold as you do , a christ without , and a resurrection of christ without , and intercession of christ with u● ; i , and they have very much scripture for that which they say too : and therefore what should such as we do , that stand tottering and shaking in these distracted and dangerous times ? for our poor souls are in very much doubt what way to take . ans. therefore , i will speak a few words to you by way of discovery of the falsity of such opinions ; and a word of direction how you should understand the truth . first , therefore , he that cries up a christ within , in opposition to a christ without , that man , instead of having the spirit of christ in him , is possessed with a spirit of delusion ; for where the spirit of christ is in truth , that spirit causeth the soul to look to the christ that was born of the virgin , for all justification ; as it is written , howbeit , when he , the spirit of truth is come , he shall lead you into all truth ; for he shall not speak of himself , but what soever he shall hear , that shall he speak , and he will shew you things to come , mark the next verse he ( saith the son of the virgin ) shall take of mine and shall shew unto you , joh. 16. 13 , 14. he shall take of mine ; what is that ? why surely it is , he shall take of my godhead , my humanity , my birth , my righteousness , my blood , my death , my resurrection , my ascen●ion , and intercession , my kingly , priestly , and prophetical offices , and shall shew you the life , merit , and value of them . and this was it which was revealed to paul by the holy spirit , here spoken of , 1 cor. 15. 1 , 2. to the 8. moreover brethren , saith he , i declare unto you the gospel which i●p eached unto you , which also ye have received , and wherein ye stand . by which also ye are saved , if ye keep in memory what i preached unto you , unlesse ye have believed in vain . but what is this doctrine ? why , i delivered to you first of all , that which i also receive ● . what was that ? why , how that christ died for our sins according to the scriptures . and that he was buried , and that he rose again the third day according to the scriptures , ( there is his death and resurrection preached ) and that he was seen of cephas , then of the twelve ; after that he was seen of above five hundred brethren at once , of whom the greatest part remain unto this present , but some are fallen asleep . after that he was seen of james , then of all the apostle . and last of all he was seen of me ( saith paul ) as of one born out of due time . this is it i say , that the spirit of truth doth hold forth to poor sinners , a christ crucified without the gates of jerusalem , luke 23. 32 , 33. buried in joseph● se●ulcher , v. 53. risen again the third day , luke , 24 6. ascended away from his disciples in a cloud into heaven , as in act. 1. 9 , 10 , 11. and there ever liveth , that very man , with that very body , to make intercession for all that receive him , heb. 7. 24 , 25. this is i say the doctrine of the spirit of truth , whatsoever is the spirit of errour . q. but do not the scriptures make mention of a christ within ? 2 cor. 13 5. a. yes , and he that hath not the spirit of christ is none of his , rom. 8. 9. but he that hath it , is led out of himself by it ; and as i said before , it shews the soul , what the blessed son of the virgin mary hath done and suffered , and is a doing for it . therefore hereby know we the spirit of truth from the spirit of errour . every spirit that doth confesse that jesus christ is come in the flesh , is of god ; that is , that spirit that doth confess that jesus christ took flesh upon him , and in that flesh did bear our sins , 1 pet. 2. 24. col. 1. 20 , 21 , 22. 1 pet. 3. 18. 1 pet. 4. 1. and after he was taken down from the cross , and laid in a sepulcher , rose again from the dead ; that very man , with that very body , wherewith he was crucified : that spirit that doth believe and confess this is of god , and is the blessed spirit of christ , whereof h● spake , when he was yet with his disciples touching his bodily presence : for he ( saith the son of mary ) shall glorifie me , for he shall take of mine and shew it to you , joh. 16. 13 , 14. i have answered this already in my epistle to the first treatise . therefore believe not every spirit , but try the spirits whether they be of god , for many false spirits and prophets are gone out into the world , therefore have a care how thou receivest the voice that speaks to thee , but try whether they are according to the truth of gods word as it is written , to the law , and to the testimony , if it be not according to this word , it is because there is no light in them , isa. 8. 20. therefore try a little , doe they flight gods christ which is the son of the virgin , that spirit is of the devil , 1 cor. 12. 3. 2. doe they say that that blood of his which was shed without the gates of jerusalem doth not wash away sin , yea all sin from him that believes ? that is a spirit of antichrist , 1 joh. 1. 7. 3. doe they say , that that man that was crucified without the gates of jerusalem , is not risen again ( with that verybody wherwith he was crucified out of the sepulchre ) luk. 24. 38 , 39. that is a spirit of antichrist . 4. do they say that that very man that was crucified with that very body , is not now in the presence of his father , absent from his people touching his bodily presence , though present in spirit ? i say who ever they be , that say he is not there , they are of the divel : for the proof of this see acts 5. 30. and 31. and compare it with heb. 7. 24. 25. the god of our fathers ( saith the apostle ) raised up jesus . but what jesus ? whom ye slew ( saith he to the jews . him , the very same whom ye slew ) hath god exalted with his right hand to be a prince and a saviour , to give repentance unto israel and forgiveness of sins . and indeed , here is my life , namely the birth of this man , the righteousnesse of this man , the blood of this man , the death and resurrection of this man ; the ascension intercession of this man for me , and the second comming of this man to judge the world in righteousness , acts 17. 31. i say here is my life , if i see this by faith without me , through the operation of the spirit within me ; i am safe , i am at peace , i am comforted , i am encouraged , and i know that my comfort , peace , and encouragement is true , and given me from heaven , by the father of mercies , through the son of the virgin mary , mat. 1. 21. who is the way to the father of mercies , joh. 14. 6. who is able to save to the ut●●rmost , all that come to the father by him , heb. 7. 25. because he , that very man ; with that very body wherwith he was crucified is ascended into heaven , acts 1 , 9 , 10. 11. and there , ever lives to make intercession for them that come to god by him . this is the rock , sinner , upon which if thou be built , the gates of hell , nor ranter , quaker , sin , law , death , no nor the divel himself , shall ever be able to prevail against thee , mat. 16. 16 , 17. 18. and here i leave thee to the wisdome of the great god , who if he hath chosen thee in his son , and brought thee to him ; and hath made thee by faith to lay hold on him , thou needst not fear the divel with his siftings , snares , wiles , and fiery darts , wherewith he doth destroy thousands ; but mayest with the apostle ( if thou live in the power and life of the love of god towards thee ) cry out , i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate thee from the love of god which is in christ jesus our lord , rom. 8. 38 , 39. and now reader , if thou be a true christian i am sure , that these be the things that appearto be the glorious substantial truths to thy soul , and thou doest not care for that comfort that doth not make this man , the son of the virgin precious to thy soul , 1 pet. 2. 7. for thou knowest , that it is he , that hath deliver'd thee from the wrath to come , 1 thes. 1. 10. b●t as for you that are disobedient , except you mend your manners , you will stumble and fall backwards , and be broken , and snared and taken , isa. 28. 13. and wonder and perish because you believe not . * a few words more , and so i shall have done , and they are words of counsel to thee ; have a care thou receive not every christ that is profered to thee , though it may appear very excellen● to thy foolish heart : for under the name christ , are men deceived , as it is written , many shall come in my name , saying , i am christ , and shal deceive many . mat. 24. 5. but have a care that thou receive that christ , that was borne without thee , fulfilled the law in his humane nature without thee ; spilt his blood without thee , is risen againe and ascended without thee , and maketh intercession without thee : and that he , that very man that was borne of the virgin , will come againe in the clouds without thee ; and this truth must thou receive by that spirit that he hath promised to send and give to them that aske him : and that shall dwell in thy heart , and shall shew thee what the son of mary the virgin the son of man , the son of god , the true god hath in his body done for thy soule , joh. 16. 13 , 14. and if thou receive him in truth , then though thou doe not boast , nor brag of thy holiness , as those painted hypocrites called quakers do : yet thou wilt do more worke for god in one hour , then they , even all of them , can do in all then life time . take my counsel , and the lord jesus christ have mercy upon thy soul and body . farewel . some questions to the quakers , or a few quaeries to those who are possessed with a spirit of delusion in this generation . be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you , 1 pet. 3. 15. and i beseech you do it in sincerity . 1. if thou sayest that every one hath a measure of the spirit of jesus christ within him , why say the scriptures that some are sensual having not the spirit , jude 19. and when christ tells his disciples of sending them the spirit , he also saith , the world can not receive it , joh. 14 17. 2. what is the church of god redeemed by , from the curse of the law ? is it by something that is done within them , or by something done without them ? if thou answer , it is redeemed from the curse of the law by something that worketh in them . then i ask , why did the man christ jesus hang upon the cross on mount calvary without the gates of jerusalem , for the sins of his people ? and why do the scriptures say , that through this man , is preached to us the forgiveness of sins . that is , through his blood ; eph. 1. 7. which was shed without the gates of jerusalem , heb. 13. 12. 3. what scripture have you to prove , that christ is , or was crucified within you , dead within you , risen within you , & ascended within you ? 4. is that very man that was crucified on mount cal●a●y between two thieves , whose name is jesus , the son of mary , i say , is he the very christ of god , yea , or no ? 5. is that very man , with that very body , within you , yea , or no ? 6. was that jesus , that was born of the virgin mary , a real man of flesh and bones , after his resurrection from the dead , out of josephs sepulcher , yea , or no ? for the scripture saith he was , as in luke 24. 39. if so , then did that man that said handle me and see for a spirit hath not flesh and bones , as ye see me have ; i say , did that man go away from his disciples ( and not into them , in his body ) as these scriptures declare , luke 24. 39 , 40. compared with v. 50. 51. also acts 1. 9 , 10 , 11 or did he with that body of fl●sh go into his disciple , as some fond dreamers think . 7. hath that christ that was with god the father before the world was , no other body but his church ? if you say no , as it is your wonted course . then again i ask you , what that was in which he did bear the sins of his children ? if you answer , it was in his own body on the tree , for so saith the scripture , 1 pet. 2. 24. then i ask you further , whither that body in which he did bear our sins , ( which is also called his own body ) was , or is the church of god , yea , or no ? again , if you say he hath no body but the church , the saints , then i ask , what that was that was taken down from the cross , and laid into josephs sepulcher , luke 23. 51. 52. now i know , that as christ is the head of his church , so the church is the body of the head , which is christ. but as christ is the mediatour between god and men , i say , as he is mediator , so he is a man , 1 tim. 2. 5. and absent from his saints in the world , as is clear 2 cor. 5. 6. therefore . as he is a mediator , and a man , so he hath a body that is absent from his church , which body is descended from his disciples , above the clouds , into heaven . if you say no , then i ask you , did he leave the body behind him , which was born of the virgin mary , which walked up and down with his disciples in the world , was afterward hanged upon the cross , buried , rose again from the dead , with which body he did eat , drink , and likewise walk with his disciples after his resurrection from the dead , and did bid his disciple see ▪ if he were not flesh and bones , yea , or no ? finis . j. bunyan . notes, typically marginal, from the original text notes for div a30208-e620 a heb. 13. 12. jo 16. 20 b jo. 19. 38 39 , 40 , 41. c jo. 20. 1. 12. d mar , 16. 7. e luke 24 16. f luke 24 39 , 40. h act. 1. 3. i act. 1. 9 ; 10 , 11. k heb. 7. 24. 25. act. 10. 42 & 17. 31. 2 pet. 3. 10 , 11. m act. 13. 37 , 38 , 39. rom. 3. 25 eph. 1. 7. rev. 1. 5. heb. 1. 2. & 9. 14. though i shall goe seemingly about in answer to this question , yet it will be very profitable to them who shal weigh and consider the severall sentences hereof . * the spirit of christ is the earnest of that ●heritance that christ as he was god and man did obtain . col. 1 2● . ephes 1. 13. 14. * the objection answered . joh. 8. 9. it is the spirit of the divel that doth tender the scriptures contemptible and low . gal. 2. 20. rev. 22. 17. nothing ●an make us accepted with god , but the merits of jesus christ. the ranters doctrine is false . the doctrine is true , and of god , whatever the man be . a 1 tim. 1. 13. b mat. 20. 6 , 7. c rev. 3. 17 , 18 , 19. d exek . 18. 21 , 22. notes for div a30208-e3650 tit. 1. 2. when these words were spoken , the covenant was not actually sealed ; for that was done when the blood of christ was let out upon the cross . * to be holy and without blame , is that which god intended for us in that glorious covenant ; and by it alone we are holy and without blame before him in love ; for we are compleat in him alone with whom the covenant was made , col. 2. 10. tit. 1. 2. god hath a christ own ▪ distinct from all other things whatsoever that is called christ , whether they ▪ be spirit or body , or both spirit and body , and this is signified , where he saith , the lord christ. notes for div a30208-e4860 gal. 3. 13. * they that are redeemed must have redemption wrought out for them thorow their natures ; for except that nature that sinned do bring in recovery from the curse that is due to it for its sin , that nature that sinned must suffer for its own sin . gen. 49. 8 * joh. 9. 37. joh. 17. 5. a believer hath no law to fulfill for justification ; only believe on what the man christ jesus hath done and be saved . a that is , borne of the virgin . see heb. 9. 22. and compare it with heb. 8. v. 3. where he saith it is of necessity that this man hath somwhat also to offer , which man was jesus , ch● . 7. 22. gal. 2. 10. john. 10. 15. heb. 9. 12 gal. 3. 10. notes for div a30208-e7080 ●al . 4. 4. compare rev. 1. 1. if all the quakers and ranters in the world , : were but under the guilt of one sinful thought , it would make them to cry out with cain my punishment is greater then i can bear , gen. 4. 13. mat. 3. 17. rom. 3. 25. rom. 5. 9. heb. 9. 12. 1. tim. 1. 10. heb. 1. 2 , notes for div a30208-e9020 * if works would do it , what need as there of faith ? but it is evident that works will not ●●ve , becau●● there must be 〈◊〉 in the blo●d of jesus the son of mary . rom. 8. 10 jude 6. mat. 8. 26. rom. 5. 15. mat. 27. 3 , 4 , 5. he hanged himselfe immediately after . * gal. 3. 10 * for a proo● here of take the carriage of the pharisees towards our saviour , who while they trusted in moses , crucified jesus , 〈◊〉 cor. 2. 8. objection answ. 2. * phil. 3. 8. because , faith is the gift of god , eph. 2. 8. phil. 1. 29. * col. 2. 12. * acts 24. 25. acts 1. 11 act. 17. 31 heb. 9. 14. john 16. 5 , 7. 1 tim. 2. 5. heb. 7. 24 , 25. gal. 1. 8. rom. 1. 20. joh. 6. 44. joh. 16. 24 mat. 3. 17. heb. 1. 9. notes for div a30208-e10830 1 john 5. 20. object . gal. 4. 4. joh. 1. 1. joh. 17. 5 joh. 10. 3 gal. 3. 1● 13. rom. 10. 4 rom. 3. 22 gal. 3. 27. * phil. 3. 6 * rom. 3. 22. 1 joh. 3. 16. acts 20. 28. ● zac. 12. 10 ● pet. 2. 24 ● heb. 1. 3. ●ol . 1. 19 , ●o , 21 , 22. john 19. 22 , 30. * see heb. 9. 14. and read that verse with under standing . isa. 63. 3. dan. 9. 26. rom. 6 10 col. 1. 22. notes for div a30208-e11880 * they are they that had need to fear and tremble ; for they deny faith of the son of god. * o how doth the lord condescend ! to the end he might strengthen the faith of one that is weak . mark 8. 31 mark 14. 21. john 21. read that whole chapter . act. 10. 4. see 1 cor. 15. 1 , 2 , 3 , 4. 5 , 6 , 7. 8. joh. 20. 17. tit. 1. 2. gal. 4. 4. acts 1. 10 , 11. see mat. 25 , 19. ma● . 13 34 acts 1. 3. act. 2. 30. 31. joh 15. ● . 1 cor. 9. 24. 25. mat. 25. 19 eph. 6. 9. 1 pet. 3. 22. heb. 9. 24. 1 ▪ pet. 3. 2. ●eb . 9. 24. ●ev . 1. 17 , 8. ●ev . 2. 8. the scripture speaking of highest implies a lower . john 14. 2 , 3. joh. 16. 7. acts 1. 9 , 10 , 11. job 22. 12 , 13 , 14. heb. 12. 22. 1 tim. 2. 5 joh. 16. 6 , 7. joh. 14. 1 , 2 , 3. phil. 3. 20. 1 thes 1. 10. 1 tim. 2. 5. p●●v . ● . 8. p●●v . 17. ●8 . mat. 25. 1 , 2 , 3 , 4 , 5. 6 , 7. these thinges i doe but hint in , though i could inlarge upon them luke 18 8. * lay 1 jo. 3. 3. to thy heart , and compare thy condition with it , & thou wilt find this a glorious truth . mat. 24. 24. mar. 13. 22. ● pet. 3 3. 1 thes. 1. 10. p●l . 3. 20. 2 tim. 3. 16. 17. * though sinners will be unwilling to come to judgement , yet this will be their misery , god will bring them : mal. 4. 1 , 2. men seeking to get encouragement from their ignorance , doe more harden themselves in sin , and ●●are in greater danger of eternal damnation . this 27 of isaiah and the 11 verse is a notable confutation of the ignorants hypocriticall hope , where he saith , he that made them will have no me●cy on them , and he that formed them will shew them no favour . 2 cor 4. ● 〈◊〉 . 5. 12 * 2 cor. 12 9. heb. 11. 6. rom. 14. 23. 2 cor. 11. 14. rom. 5. 12 b eph. 2. 8 c gal. 5. 22. d 2 thes. ● . 21. act. 2. 24. 1 cor. 25. 50. col. 1 27. * act. 17. 21 notes for div a30208-e21420 gal. 3. 3. act. 13. 38 pet. 2 24 col. 1. 20. &c. luk. 24. 51 act. 1 9 , 10 11 , luk. 23. 26 & 33. 53. luke 24 v 3 , & 6. & 15. & 41 , 42. & 39 & 50. act. 10. 41 the holy roode, or christs crosse containing christ crucified, described in speaking-picture. / by iohn dauies. davies, john, 1565?-1618. 1609 approx. 152 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a19902 stc 6330 estc s105199 99840928 99840928 5472 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19902) transcribed from: (early english books online ; image set 5472) images scanned from microfilm: (early english books, 1475-1640 ; 985:9) the holy roode, or christs crosse containing christ crucified, described in speaking-picture. / by iohn dauies. davies, john, 1565?-1618. [80] p. printed [by iohn windet] for n. butter, london : [1609] in verse. printer's name and publication date from colophon. signatures: a-k⁴. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -crucifixion -poetry. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the holy roode , or christs crosse : containing christ crucified , described in speaking picture . by iohn davies . and who in passion sweetely sing the same , doe glorifie their owne in jesus name . crux christi clauis coeli . london printed for n butter to the right honourable , well accomplished lady , alice , countesse of derby , my good lady and mistresse : and , to her three right noble daughters by birth , nature , and education , the lady elizabeth , countesse of huntington , the lady francis egerton , and the lady anne , wife to the truely noble lord , gray , lord chandois that now is ; be all comfort when so euer crost . though long , yet ( loe ) at length what was design'd , to you and yours ( great lady ) now is come to your faire hands , to mooue your fairer minde to minde his paine that is true pleasures summe : for , siren-pleasures , that but sense allure , must with the pleasures flowing from this paine be clens'd ; else those will runne to helles impure ; while these to eden faire reflow againe . the crosse ( true tree of life ) doth fairely grow in midd'st thereof ; of whose fruite if you taste the nectar'd iuyce will so your soule oreflow that she will be ioy-drunke with that repast ! to flesh and blood this tree but wormewood seemes , how ere the same may be of suger-chest ; but* that which quickens flesh , the crosse esteemes to be , of comforts , better then the best ! vpon the crosse ( as on a touch ) we may trie our soules value whether great , or small : if there , it ( washt with water-strong ) doth stay , we may be sure it's most angelicall ! but ( with a touch ) if from this touch ( the crosse ) it fleetes , as if the crosse did crosse i'ts kinde , then , doth it shew that it is full of drosse , till in afflictions flames it be refinde . but you ( with salomon ) haue erst suruaid ( nay prou'd ) the value of earthes deerest ioyes ; then hardly can your iudgement be betray'd , vnlesse sense will not see their felt annoyes . now , as you are the roote from whence doe spring true royall branches , beautifying their stocke ; to this tree beare them : and , faire branches clinge to it , as iuy to th' immortall oke : for , roiall branches to the royalst tree doe cleaue by kind , sith there they kindly thriue : then , ladies , of this tree embracers bee which , when ye die , will make you more than liue ! when sensuall pleasure filled hath a cuppe of her sweete liquor for you ( sith too blame ) stirre it about before yee drinke it vp , with some parte of this tree to purge the same , els , like sweete poison , it will bane the soule ; but , highly-lowly ladies , ( good , as great ) your great minds powers ( borne great ) can soone controule vaine pleasures siege , and so their spoiles defeate : for , pleasures most ore'come the weakest minds vnfenc'd with vertue , lying ope to vice : whose iudgements eury flash of pleasure blinds borne but to honours shame and preiudice . then , o firme quadruple ( in vnitie ) of highly borne , ( so , kindly noble ) hearts , i wish all pleasures flow from caluery , ( most holy mount ) into your inward'st parts . and stil i 'le pray ( without times smallest losse ) the crosse may blesse you from your comforts crosse. your honors humble seruant , and deuoted beadsman . iohn dauies . ❧ to the authour . thine art and subiect both such worth containe , that thou art best requited in thy paine . edvv. herbret knight . ¶ to m. iohn davies , my good friend . svch men as hold intelligence with letters , and in that nice and narrow way of verse , as oft they lend , so oft they must be debters , if with the muses they will haue commerce : seldome at stawles me , this way men rehearse , to mike inferiours , nor vnto my betters : he stales his lines that so doeth them disperee : i am so free , i loue not golden-fetters : and many lines fore writers , be but setters to them which cheate with papers ; which doth pierse , our credits : when we shew our selues abetters : to those that wrong our knowledge : we rehearse often ( my good iohn ; and i loue ) thy letters ; which lend me credit , as i lend my verse . michael drayton . ad libri lectorem . write on , and haue the palme : continue still in sacred style , to treate of powres diuine : inuoke no mortall grace : for , angels will from heauen descend , to grace this tract of thine , changing each blacke into a golden line . write on : o blessed subiect ! god , and men , in heauen , and earth , approoues , applaud thy paines : zeale seekes not art : yet , see no barren pen to common trifles hath enlarg'd the reines , nor suckt the borrowed blood from stranger veines . hence , all distrest may to their soules apply true , sauing comfort : for , the loue that could enforce a god for wretched man to die , curst , crost , and scornd , tormented , bought , and sold and all for such , to whom such grace he would , cannot , in iustice , but extend reliefe to such as mourne their sinnes , and rue his griefe . thrice happy then be thou , stird vp to spend the guifts he giues thee , to so blest an end . n. deeble . to all passionate poets . ye poets , that in passion , melt to inke , vvherewith melpomen drawes her saddest lines , so melt ; that so my thirstie pen may drinke of you , made liquid for the sadd'st designes : for , were all spirits of poets made intire , and i therewith inspir'd ; and , had i pens made of times saddest plumes , yet full of fire , all were too cold for passion for these threns ! here is a ground for art , and sorrowes soules ( diuinely holpe ) to prooue their descant on : this vvorld of griefe so whoorles on passions poles that still it varies , though it still be one ! then braines , if ere yee did your owner steed , my heart hereon , through my pen , make to bleed ! iohn davies of hereford . the holy roode or christes crosse . sonet . since all , that all , is altogether vaine , vncertaine , mortall , momentanie , vile , vvhich this sin-biac'd bowle , the earth , containes , my penn an heau'nly ditty shall compile . uouchsafe , sweet christ , my paper , be thy crosse : my pen , that naile , that nail'd thine holy hand : mine ynke , thy blood , wherewith thou didst ingrosse th' acquittance of my uowes infringed band : the subiect of my songe , let be thy glory ; the burden of the same , thy glories praise ; the summe whereof , thy passions sacred story , let these be all , and some of all my laies ; for , heau'nly quires , by nature , do reioyce vvhen art , in graces quire , reares natures uoice . while that blest body , sauiour of each soule , ( whose bodies are the temples of his spright ) hung on the crosse , by death , death to controule the temples vaile stones , graues , earth , skies , and light , rent , claue , op't , quakt , and ( thundring ) waxt obscure , to see life dye , and griefe theire god deuoure ! these lifelesse bodies , wanting soules , and sence , ( with sense of his soules , soule-tormenting , smart ) condole ( prouok't by pitties violence ) his paine ( though they of paine can feele no part ) they sencelesse are , yet paines that sence exceed , make their obdurate sencelesse hearts to bleede . and wilt thou man , gods image , angells lord , emperor of earth , and all hir brest doth beare , made so ( in loue ) by him , not him affoorde ( seeing him dye for thy loue ) one silly teare ? o aire and earth why doe ye not conspire to burne this turfe , that water wants , with fire ? aswell the crosse , the hammer , nailes , and speare , did crucifie thy iesus , as the iewes : no , no , thy sinnes his crucifiers were ; that by his death , they might their life excuse . o synne how sinnefull art thou , sith thou must excuse thy crymes , by crimes much more vniust ? i st not enough the soule quite to subuert wherein thou liu'st , but must thou spoile him too through whome the soule doth liue , by whom thou art ; and so do that , that doth thy selfe vndoo ? then , blame not faith , thy foe to spoile thy state when thou thy selfe , thy selfe dost dissipate . thinke man ( whose feete are swifter fa●re then thought to doe what ere is opposite to good : ) thinke that thou seest him on his face longe straught in praier , and in passion sweating bloud : sith from al parts for thee his bloud out flies , giue him one drop of water from thine eyes . a birde there is ( as pliny doth report ) that in the time of treading sweateth bloud ; that birde , ciconia height sweates so in sport , but this kinde pellican in maestiue moode : so that , in pleasure , sweats begetting young , but this , in paine with sanguine sweate among : this kinde , most kinde , soule-sauing emperick his owne blood broacheth so our soules to saue ; and for our healths he maks his owne heart sick , yea dyes : that by his death , wee life might haue : then sith this blest by-parted man-god dies for mans loue , mans loue should be like likewise . thinke now thou seest ( o ioy-griefe-breeding sight ! ioy for his merit , griefe for his annoy ) perditions child with men , swords , staues , and light , the lord of light to catch , and so destroy : now thinke thou seest that reprobate by birth , ( with kisse ) betray the lord of heau'n and earth . then see , ah see , how they ( limbes of that lord that lords it in deaths gloomie continent ) his tender hands bind with a boist'rous cord , so strait , that straight , with rigour violent , it seemes to cut in two those tender hands , for , soft flesh yeelds , when such rough force commands . and canst thou see , ( o thou thou carelesse man thou worme , thou insect , slaue to base contempt ! ) freedome thus bound for thee ? if so thou can , and yet liue loosly , th' art from grace exempt : o that the god of grace , as man should die for man , whose grace in loosenesse most doth lie ! now thinke , o thinke , thou seest those hounds of hell , ( that yelp out blasphemies about their pray ) with vngraue gate , to runne doe him compell , and with tumultuous noyse him lead away : ah see how he that staid the sunnes swift course , through thicke and thin doth ( sta●lesse ) run perforce ! ierusalem , o faire ierusalem , figure of heau'n , built on celestiall soyle ! yet wast beheau'nd through blessed bethelem , shall yet her heau'ns blisse in thee suffer foyle ? o be thou not ingrate , but dash to dust ( with thine owne downfall ) thine owne folke vniust . thinke now thou seest the sonnes of babylon ( infernall furies ) furiously present meekenesse it selfe , this harmelesse holy one to annas , high priest , low hels president : where he with armes and hands ( meeke lambe ) stands bound , to heare , what sense of hearing might confound . here truth it selfe with falshood fowle is charged , to which for making mild and iust replies , a cursed fist on his blest face discharged a furious buffer that enflam'd his eies : ah see thy god how he doth reeling stand , with blood-shot eine by force of hellish hand ! o damned hand ( fell engine of reproach ) how dar'st thou strike that awfull sacred face , before whose dread aspect the heauens crouch , before whose maiesties most glorious grace the seraphins with reuerend feare doe quake , and all th' infernal legions trembling shake . what franticke fit , what rage did thee incense , what fiend , what desperat furie made thee dare to offer him that barb'rous violence , that is of god the liuely character ? why didst not dread lest his high hand of powre vpon thy pate would suddaine vengeance powre ? saw'st thou not iustice sitting in his front , as well as mercie in his eies to sit ? did both at once thy cruell eies afront , and yet thy heart and hand not staid by it ? did deitie in his face make a stand yet that not make thee ( diuell ) hold thy hand ? then is it cleere thy hand is none of thine , ( much lesse thy heart that did thy hand direct ) but it is hels , and wrought hels damn'd designe ; or els that grace , that face might well protect : nere durst the diuell tempt him with such force , then though the fiend be selfe ill , thou art worse . canst thou ( o tell me , tell me canst thou ) man , with th'eie of thought , behold this drierie sight with dried eies ? those eies that whilome ran with blood for thee , wilt not one drop require ? why should the sunne and moone ( the heau'ns bright eies ) then looke on thee but as thine enemies ? now thinke , o thinke , thou see'st ( o sauage sight ) his foes inhumane hale him thence in haste along the streetes with clamour , rage , and spight , to caiphas house , where he was so disgrac't as neuer man , much lesse a god could be , yet neuer god more good to man than he ! bound ( as before ) he stands , ( in whom we rest ) afront the face of that pernitious priest ; who , with the scribes and elders , there are prest in their reproachfull slaunders to persist : meane while ( meeke soule ) though he from guilt be cleare , yet stands he mute , as though he guiltie were . see the coniuring , proud , remorcelesse priest rend , in fell rage , ( too like a furious fiend ) the pompous vestures of this pithonist , when christ doth ( vrg'd ) aright his cause defend : whereat the rest , in depth of scorne , and hate , his diuine truth , with taunts doe deprauate . and to expresse the rancor of their spight , they blindfold him , and make his face as t' were a drumme , to call his foes against him to fight ; for , still a tab'ring on his face they are : so fast their fists doe fall as drum-sticks , while the drumme doth sound alarum to the broyle . but that which doth all credit farre exceed , ( but that all credit to this truth is due ) they in his louely face ( o loathsome deed ! ) doe spitting spall , or rather spalling spue ! o heau'ns can ye endure to see your king more vilely vs'd than toad , or vilest thing ! o wonder ! farre surmounting wonderments ! o more than most profound humilitie ! doe they ( fiends ) varnish with fowle excrements , that face whose grace the heau'ns doth glorifie , and he endure it ? what should we endure when he ( most pure ) for vs was made s'impure ? men if they spit doe choose the fowlest place vvhere to bestow their eie-offending fleame : is no place fowler than his heau'nly face to cast that filth that reaketh hellish steame ? o dongue , o dust , o heire of rottennesse , vvilt ere be proud seeing such humblenesse ! god silent is whiles diu'ls doe spit on him ; the heau'ns are whist , whiles hell reuiles their lord : the measure of abuse , vp to the brimme , these hellish furies fill in deed and word : vvhat could gods hate inflict ▪ since hell began that was not heaped on this god and man ? the wound was sore that crau'd a salue so sharpe : the disease shamefull that fowle shame must cure : though dauid healed saul with sound of harp , our dauids selfe must swoune ere health procure : so many sauls possest with sathans store , must make the remedy exceeding sore ! o pride ! the swelling sore that nought can swage , but such extreame deiection of the highest ; o sinne ! that do'st within the marrow rage , can nothing kill thee but the death of christ ? o depth profound of heau'ns iust doomes ! who may tracke out th'almightie in his pathlesse way ? he ( patient ) beares these contumelious wrongs , so to supplant the kingdome of our pride ; he , ( onely wise , knowing what to all belongs ) knew base we were , vnlesse he should abide basenesse it selfe , to honour vs thereby , and knewe we could not liue , but he must die . thinke now how he , that giues eternall rest , did restlesse passe away that hellish night ; vvhere darkenesse children still did him molest , vvith whatsoere his soule could most despight : if any ( forc'd by sleepe ) began to nod , like diuels they wake themselues by grieuing god. there sits he blindfold , that doth all things see ; bats flying in his face , that light doe loath ; each one as irefull as an angrie bee doe sting his blessed soule and body both : o restlesse hate that rest reiects ; wherefore ? because the lord of rest should rest no more . ye heau'ns weepe out your world-enlight'ning eies ; showre downe the sunne and moone in teares of blood : so ( in grosse darkenesse ) make a deluge rise of gore , to glut these furies with that flood : for , such a bloody worke of darkenesse done ( by fiends , or furies ) nere saw moone nor sunne ! o hell , that do'st all cruelties surround , blush with bright flames ( that blacke to burne are wont ) vntill thy faces flush these fiends confound , sith thee in crneltie they farre surmount : light them with flames , coufounding with their light , to see the meed of their past hellish spight . but , o fraile muse , be not transported so ▪ vvith passion past the patience of thy christ ; vvho praies for those that thus doe worke his woe ; then ( o ) doe not his praier so resist : but he is god : but meerely man can nere endure such liellish rage to see , or heare ! kind nature , night ordain'd for sweet repose to tired lymbes , and wits , through daies turmoile ; but they the same quite opposite transpose , and in tormenting christ , themselues they toyle : how can it be but , in eternall night , iustice , with restlesse plagues , should them requite . vvhat diff'rence is betweene those hymnes diuine the angels chaunt vnto his praise in heau'n , and these discordant notes of harsh repine they are as fame , and shame , no lesse vneu'n : for , sanctum , sanctum , sing those sacred quires , but , crucifige , crucifige , theirs . o sweet celestiall spirits angelicall are ye not maz'd with worlds of wonderment to see the subiect of your praises all to such shame subiect , yet therewith content ! your tongues vnable are , though most diuine , such paine and patience rightly to define ! what temper is that heart , that is so hard that feeling this , from bleeding yet forbeares ? vvhat substance are those eies , that in regard of this distresse , dissolue not into teares ? if eies seeing this , melt not , and hearts that feele , they are not hearts , nor eies , but flint , or steele . but harke ! now crowes and curses interchange , the cocke and peter striue to crowe , and curse ( who should exceed ) but peter ( o most strange ! ) giues three for two , and yet he had the worse : vvere not infernall legions and thefe fiends ynough to vex thee christ ? but must thy friends ? wert thou so hardie peter in thy word , what time , in peace , thou vowd'st with him to die ? and wert thou no lesse hardie with thy sword in the first fight ? and , from him now wilt flie ? that man that ouercomes must weare the crowne ; thou art no man , a wo-man put thee down . though all forsake him , thou wilt neuer faile him : these be thy vaunts , and ( vaunting ) this did'st vow ; yet thou , with griefe , do'st with his foes assaile him , and to a maid , more than a maid , do'st show thy woman-weakenesse , weaker than a woman , for , better is a woman farre , than no man. saw'st thou that man was god ? yea god and man in all his workes ? and did he by his pow'r , strengthen thee weakling , ( for , he all things can ) to march vpon the seas foot-failing floore ? saw'st thou by reuelation , he was christ ? and yet , for feare of his crosse , him deni'st ? fear'st thou that crosse , that is the tree of life ? what! loath'st thou death ? and yet do'st feare to liue ? do'st strife eschew , that is the end of strife ? wilt thou not take , because thou wilt not giue ? is thy soule rationall ? and yet thy soule doth reasons reason brutishly controule ? did he in loue ( o 't was a matchlesse fauor ! ) take thee with him ( more firme to make thy faith ) to see god , this god glorifie on thabor ? and , heard'st his voyce , whom heau'n and earth obai'th , say 't was his sonne , more bright than sunne , thou saw'st yet from god , and his sonne thy selfe withdraw'st ? soule-wracking rocke , ( faiths rocke of ruine ) peter , art thou for christ his church a fit foundation , that in faith , from faith , sans faith art a fleeter ? tends thy faiths fleeting to faiths confirmation ? if that stand fast , that hath so false a ground , it most miraculous must needs be found ! did'st thou desire ( with glorie rauished ) to tabernacle tabor there to dwell ? vvould'st thou in heau'n with christ be glorifi'd ? and not consociate him in his woes hell ? art thou austere in life ? yet , sensuall , thou eschew'st the gall , and wilt but honie chew ? gods councels are his owne , therefore vnknownè ; all whose intents no rules of reason want ; els , that to thee , he hath such fauour showne vvhat reason i st ? but , god is god , igrant , by whose prerogatiue he may doe all , and make thee and his firmer by thy fall . do'st thou esteeme it such a fowle reproach to know that wisdom whence all knowledge springs ? think'st it no shame to set such shame abroach as cracks thy credit , and the king of kings ? was grace s'inglorious found , that for thy grace , thoú gracelesly abiur'dst him to his face ? could they acknowledge him that were his foes , vvhen thou deniedst him that wert his friend ? by thy deniall they might well suppose that he was such as ( falsly ) they pretend : weepe peter weepe , for fowle is thine offence , wash it with teares springing from penitence . t' was time to turne his soule-conuerting eies to thee peruerted peter , reas'nlesse man ; lest brutish feare , which did thee ( beast ) surprize , should make thee ( as thy selfe ) thy god to ban : can mercies eies behold a fault so fowle , with louing looke , and not in anger scowle ? they louing lookt ; o constant lord of loue ! what is vile man , that man thou valuest so ? must his redemption make thy heart to proue ( though he false-hearted be ) such hels of woe ? let loue it selfe , this loue alone admire , that loues for hate , and dies through loues desire ! those glitt'ring sunnes ( his bright transpiercing eies ) on peters eies , as on two fountaines , shine ; by whose attractiue vertue dropsarise , then downe distill in showres of angels wine : who with heau'ns hoast therefore , their tongues imploy to praise their god , in hymnes , starke drunke with ioy ! vvho cannot loue , to thinke on loue so high , that loues in mercie , iustice obiects hate ? yea , loues a man that doth that loue defie ; vvho cannot die for such loue , liues too late : let neuer adams sonnes , through eaues offence , to god and nature vse such violence ! this hellish night beeing ended , then suppose this heau'nly day-starreled to plutos court : ( pilats i would say , but respect of woes he there endur'd , made true , and false report ) yet did this comet cleare make pilate pause , ere doom'd him as contagious by the lawes . in the diuine sweet features of his face , ( that might an heart of steele relent with ruth ) pilate , no doubt , beheld a world of grace , and well perceiu'd his innocence and truth : yet must he die , doe pilate what he can , and for his iudge that monster is the man. to doome to death rights wrongers is but right , although we wrongfully , doe deeme them so ; that 's wronging right , as men , that haue no sight in that which righteous god alone doth kno : but when the conscience cries the doome is wrong the tongue pronounceth , hell confound that tongue . dismist by pilate , see thy most iust iudge from this iudge most vniust , led to a king much more vniust ; loe , how hee 's forc'd to trudge through thicke , and thin ; harke how their clamors ring about his eares ; and , see the people flocke to see whereat to wonder , gaze , and mocke . to herod come , that long had long'd to see him , see now ( as if some iuggler he had bin , that would shew tricks to all men that would fee him ) how he prouokes him some trick to begin : but , for he silent stands , and thwarts his mind , he holds him but a foole , and foole vnkind . oye great princes little doe ye know what wrong you doe vnto your high estate , tinsult through pompous pride , on states below , and thinke all fooles not frolickt with like fate : ye are no gods , and therefore know ye not whom ye abuse , and what may be your lot. this foole , wise foole , holds him , full wise , a foole ; and on the mantle must , that fooles doth fit : he learn'd his wisdome in grosse follies schoole , but , wisdome on her throne in christ doth sit : one seem'd , not was ; the other was , not seem'd ; yet seem'd a god indeed , though man was deem'd , he man was deem'd indeed , that stird vp strife , and crost the course the way ward world still runnes : life was accus'd , with deadly sinne , in life ; god , was a diuell deem'd , by sathans sonnes : a diuell deem'd , or man that had a diuell , but such a man is worse , or full as euill . but , wrong ( that wrencheth eu'ry right awry , and doth her selfe , her selfe oft contradict ) that supposition now doth flat denie ; and for a foole hee 's tane , and nam'd , and nickt : had he a diuell bin , or they as wise as diuels be , more smooth had bin their lies . here wisdome , that baptizeth with his sp'rit all godly wise , is baptiz'd for a foole : their angers glowing heat , with this despight , they thinke , in red-hot raging hate , to coole : if his loue lik'd the foole , that fooles detest , for vs poore fooles , he lik'd that he lou'd least . olet , yea let weake humane-wisdome vaile her peacoks plumes , and make swift wing from fame ; by this example let her courage quaile , and haue no heart to hurt her honors shame : if he whom angels praise , and heau'ns adore endure such shame , let earth seeke fame no more . he was accus'd , of what not ? so 't were euill ; glutton , wine-bibber , loath'd samaritan , dam'd sinners coapesmate , one that had a diuell , soule-slaying schismaticke , nor god , nor man , but hatreds hydra , bred in stygian poole , and to conclude all clos'd all with the foole. o had i art to satisfie desire , ( that would , with words , throwe downe mans pride to hell ; that would past heauen , if it could , aspire ; and makes the bulke with ranke ambition swell ) i would vpon this ground , set such a straine as should surmount the reach of voyce , or braine ! meekenesse looke on thy selfe , and blush for shame to see thy selfe , thy selfe surpassed so : humilitie , low , low , stoop thy high fame , thou art surmounted farre , farre , god doth kno ! thou boundlesse flood of vertues confluence , thy bounds in him haue endlesse residence ! looke glorie on thy lord , thy god behold , inuested with contempts derided coat ; yet see what constant grace his face doth hold ! o earth , fraile earth , thy props strong patience note ; and neuer lift thy selfe , thy selfe aboue ( to loue thy selfe ) vnlesse this lord to loue ! see , see , how he , in midst of all extreames , ( the proper place where vertue is confi'nd ) though mad misrule his name , with shame , blasphemes , yet his rare patience passeth humane kind : which well be wraies this man is more than man that loues for hate , and bl●st , when spight did ban ! how mute was he among so many lies , lowd lies ( god wot ) braid out by his accusers ? how still ( meeke lambe ) among so many cries offowle mouth'd hounds , his hunters , and abusers ? in few , he show'd so many guifts of grace , that men might cleerely see god in his face ! god in his face for , mong the sonnes of men was not a fairer , or forme more diuine : the paragon of beau●ie was he then , which , in his sacred shape , did brightly shine : for beautie was constraind her selfe t' excell , when shee him made faire without parralell . yet could not so great grace , ( grace , great as god ) infus'd in all his parts , protect this man from the most roguish whip , and slauish rod ; but , he must brooke them both ▪ doe what he can : and yet he did what none but god could doe ; which he , they sed , did like a diuell too ! but , what will not spight say , to worke her spight , against what good soere , that thwarts her will ? shee 'l call the brightest day , the darkest night ; and god , a diuell ; good , the cause of ill : for , if her conscience once be cauteriz'd , shee is a very fiend and worse aduiz'd ! for , rage is mad and cares not what shee doth ; and spight , enraged , cares lesse what shee saies : then what 's to be expected from them both ? but words and deeds that god , and man dispraise : though god raignes ouer all , by natures right , yet is he subiect to mans hate and spight ! the heauens sou'raigne , is thus subiect made to hels damn'd vassals vilest villanie ; yet faith , and reason , discreet soules persuade , that hell is subiect to heau'ns deitie : then by this short account , which yet is right , hell is not halfe so bad as hate , and spight . yet , though they befarre worse than what is worst , they ( onely ) fill the iewes hard , hollow hearts : from whose aboundance their tongues ( most accurst ) doe speake ; and so are mou'd their other parts : if hate , and spight , be curst hearts onely mouers , they must be murders spightfull-hatefull louers . these spights thus past , ensues spight , past despight ; for , to the piller bound , hee 's post alone : without one friend t' entreat , or wrongs to right ; compast with hearts ? nay stones , more hard than stone : for on his virgin skin ( most delicate ! ) flesh-tawing whips engrosse the deeds of hate ! and yet this was but pilats fauour to him , a fauour with a witnesse , witnesse wounds ! nay rather wound ; for , they , quite to vndoe him , with wounding stripes , each wound , in one confounds : for , from his heeles to head he doth appeare not as a man , but gastly wound he were ! o heau'ns ! wrap ye the earth with endlesse wonder ! gaze angels with immortall admiration ! great thunderer ! why do'st forbeare to thunder ? and dash to dust this brasse-neckt generation ? it well appeares th' art from all passions free , that art not passion'd passions such to see ! o! can the heart of flesh be steeled so , or steele it selfe , so adamantine made , as but t'vphold the eie to see this woe , and heauinesse the heart not ouerlade ? then may i boldly say , if so it can , there 's nothing harder than the heart of man ? o! that there were some new words lawf'lly coyn'd much more significant than currant'st words ; or that all wofull words in one were ioyn'd ; and by that one more made , as art affoords , i would ( though all , and more , too little were ) make this his plight , in colours right , appeare . can any thing , that hath but feeling sense be so obdurate ( though it feele it not no otherwise than by intelligence ) as not to melt away , in passion hot , to see these passions ? passions call i them ? yea so ; but , yet much more than most extreame ! romes world commanding nation ( though prophane ) did priuiledge their people from the rod : are ye ( iewes ) for an holy nation tane ? yet whip vnholily heau'ns holy god ? whip him that with an yron rod doth bray all flesh to dust , that dare his word gainsay ! this sight doth c'oud , with care , the heau'ns bright eies , to see such glorie dim'd with such disgrace : good-nature hardly can it selfe suffize with teares , to mollifie this most hard case : for , thus it stands , christ ( god and man ) abides that man , to heale himselfe , should wound his sides ! the plague for slaues , on him these slaues inflicts the whip's for slaues , or rogues that be vnruly : yet tyrrany , that good lawes interdicts , on innocence and truth doth lay it truly : truely their falshood , and their tyrrany , is true idea of all villanie ! if stones did , welling , streame forth water store , what time meeke moses rod had strooke the rocke ; then , if we see our rocke of refuge gore rent out by whips , and not our founts vnlocke to let out water-drops , it to condole , t' were pittie mercies drops should purge our soule . o depth past sounding ! way past finding out ! didst thou in knowledge infinit foresee that man should fall , ( made mutable no doubt by thine owne hand ) thus to be raiz'd by thee ? from all beginnings pleasure tookst in paine , to make the slaue for whom thy selfe was slaine ? here flesh lay finger on thy mouth that mumbles ; dispute not wisdoms will , nor mercies pow'r ; suffizeth thee that grace her glory humbles to lift , base thee , to top of glories tow'r : doe thou admire in silence , this , so geason , because the cause thereof surmounts thy reason ! for , this is such a gulph of mysterie , that angels , saints , nor god , as man can sound ! it 's darker farre than hell to reas'ns bright eie ; wherein no rest nor bottome can be found : the sunnes ecclipse the eies of flesh annoyes ; but , reasons eies gods sonnes ecclipse , destroyes ! god did from all eternitie foresee what man would doe ; and , what was christ his lot : then might haue chosen to haue made man be ; and so haue spar'd christs paines , that spar'd him not : but , that he ( knowing all ) gaue way to it , confounds , in endlesse maze , all humane wit ! iustice , and mercie , as it seemes to sense , were most impatient of their quiet rest ; ( sith vertues worke , to show their excellence ) which made deepe mercie , iustice high , digest ! for , other reason , reason cannot giue , to make faith such a mysterie beleeue . had men and angels in their iustice stood , then , diuine iustice vnimploid had bin ; and , mercies pow'r had nere bin vnderstood , had it not bin for , most rebellious , sinne : then , did mans fall make resting-mercie rise , to striue with iustice for gods glories prize ! nor , wast alone for his owne glorie meere that he did man create , or re-create ; but for mans good ; that so he might appeare ( that nothing was before ) in blessed state ! for , with that glory he could pleas'd haue bin which ere worlds were , he had himselfe within ! yet seeing nothing , nothing can deserue ; and man , of nothing , beeing some-thing made , yea , such a some-thing , as all things doe serue , that god is good to man , it doth persuade : then to the glorie of his goodnesse , hee made himselfe man , for man , and man to bee ! and , is gods glorie so high priz'd a thing , that sor it he his owne heart-blood will spend : and from the height of heau'n himselfe to fling to hell , to make his glorie so ascend ! then , mad are men , who for his glorie were , to set at naught a thing that is so deare ! then , what are these ( what shall i call them ) iewes ? ( the nam 's too good , though now it 's worse than ill ) what , what are they that so great grace refuse , and in disgracing it continue still ? hell , name thine owne ; sor , too poore is the diuell to yeeld , or name a name so rich in euill ! god damn'd the diuell , for one sinfull thought , and , put him quite past hope the help of grace : but , he the iewes hath from damnation bought ; yet still they seeke that goodnesse to disgrace ! then , cleere it is , the iewes , so sold to euill , are farre worse , than what 's farre worse , than the diuell ! now , thinke thou see'st this soule of sacred zeale , this kindling cole of flaming charitie , dispossed all in post ; not for his weale , but , for his further future miserie . here see the true character of distresse for pitty show'n to people pittilesse ! o god! what man , this miserable man , would not haue pittied ? and with woe haue pin'd ? no eies can weep , except for this they can ; griefe comming not for this , comes out of kind : then what kind are those men that ioy at this ? no name can name them , they are so amisle ! christs darling gospeller mu'sd that the iewes ador'd not christ , as iesus , for his deeds : more mai'st thou wonder ( saint ) that i refuse to doe his will , for whose amisse he bleeds : wonders , haue lesse force to confirme beleefe , than to confirme true loue hath his true griefe . what violence ( surmounting violence ) vail'd his high maiestie to state so vile ? was it not loue in highest excellence , man vnto god , by both , to reconcile ? for , god , and man , did god , and man accord , through loue , that nere agree'd but with this lord ! o man ! canst thou , canst thou o vnkind man , a moment breath , and not breath out his praise ? what! is thy mortall life but on short span ? and wilt not loue his long loue , thy short daies ? t' were pitty then a gods heart-blood should be like worthlesse water spild for louing thee ! but looke ! ( o heart-diuiding dreyrie sight ! ) see , see thy iesus ( o flint-hearted iewes ! ) king'd with a crowne of thornes ( o spightfull spight ! ) of piercing thornes , that doe transpierce his browes ! see how they mall it on , in ruthlesse rage , that thornes doe seeme his braine-pan ( bruiz'd ) to gage ! daughters of sion , see king salomon , crown'd , by his mother on his mariage day ! ye sonnes of salem , see gods glorious sonne , enrob'd with wounds , and blood , all goarie-gay ! all gentle iosephs weepe , none can doe lesse , to see your brother brought to such distresse . is that head crown'd with thornes , vpon whose crowne depends the highest heau'ns resplendant roofe by whose * reuulsion it would soone fall downe , yet did a weake post hold this prop of proofe ? who brought this strong alcid●s downe so lo ? t' was i his deianire that seru'd him so . yet , heau'nly hercules , though plagu'd thou be , thy hydra-labours will thee deific ; we , pagan ▪ ofsprings , aye will honour thee , not as a semi , but sole god ; and cry holy holy , holy , iesus christ , lord god of saboth , our true eucharist ! o thou all-powreful-kind omniparent , what holds thy hands that should defend thy head ? is sinne so strong , or so omniualent , that by her pow'r , thy pow'r is vanquished ? why , sinne is nothing ; o! then nothing ist that binds thy hands , that nothing can resist ? thy head all heau'nly wisdome doth containe , ( that 's onely wise ) and stands it with the same to weare a crowne that yeelds both shame , and paine , and so seeme proud of dolor , and defame ? art glories god , and pleasures soueraigne , yet lett'st their contraries ore thee to raigne ? could not thy head , that compasse can , what not ? compasse mans deere redemption with lesse losse ? thy wisdome neuer can be ouershot ; then , shot the same at such a crowne and crosse ? o strange ambition of humilitie , to couet hell , to giue hell , heau'n thereby ! for , what 's the world , but hell ? yea , hell at best ! yet , for the world , he brookes these hels of woes ; that so the world of heau'n might be possest ; for , with his saints , through hell , he thither goes : first he is crown'd , then crost , both with annoy ; but they are * crost , then crown'd ; and both with ioy ! but , o my soule ! to stirre , in thee deuotion , vpon this ground of griefe thine eie still fixe : see here the king of heau'ns earthly promotion , crown'd with sharp thornes , and made a crucifixe ; which ( bruzing ) broach his browes ; lo , for our sakes , his head is bruized , that should bruize the snakes ! to king him right , hee 's scepter'd with a reed ; as if his kingdome were but like a kex : then crouch they with , haile king : then straight areed , who smote thee iesus ? thus his soule they vex : o bat-blind fooles doe ye infatuate that wisdome that makes wisdome gouerne fate to pitty wretched wights , orewhelm'd with dole , an humane dutie t' is , which men should doe : but , to deride a poore distressed soule , a sauage part it is , and damned too : yet , such is their damn'd in humanitie , that they make merry with his miserie ! o thou that do'st the heads condecorate of kings terrestriall , with emperiall crownes ; why lett'st weake wormes thy head dedecorate with worthlesse briers , and flesh-transpiercing thornes ? it 's to acquite the pennance of our pride by this poll-deed , with blood exemplifi'd ! the speare the pen , his pretious blood the inke , wherewith he , iesus , to this deed subscrib'd ; and consummatum est , the seale did sinke to our quietus est , that were proscrib'd : then , by that iesus sign'd so with his hand , seal'd with his gore , we cleare discharged stand . ah might it please thy dread exuperance , to write th'excript thereof in humble hearts and giue them vs : then , by recgonizance , wee 'l aye be bound to praise thee , for our parts : and if our indeuotion breake our band , our little all shall rest at thy command . our little all ; for , all we haue's but little ; nay , lesse than nothing ; all we haue is thine : wilt haue those soules which thou in vs didst settle ? retake them as thine owne ; for , th' are diuine . wilt haue our bodies which thou didst create ? then take them to thee thou true panaret . such forfeiture , were too too fortunate for such vnhappie bodies , lucklesse soules : then , would we euer our bonds violate , sith freedome so their forfeiture enroules in booke of life , in heau'ns exchequer rich , where we , as free , as freely would keep touch . and thou my soule should'st be the antitype of what thou art , sith thou art slaue to sinne : true patterne of true vertues archetype then should'st thou be ; and being , rest therein ! yet resting so , that , thou shouldst euer moue to him , that hath so deerely bought thy loue ! that though confusion shall dispuluerate all that this round , orbiculer , doth beare , yet , he that so doth supererogate , shall aye , in order , my thanks organs heare : the orbs of heau'n shall stop , and time shall stay ; but , they shall sound his praise an endlesse day ! faine would i fix my thoughts , with these sharp thornes , to these sore wounds , that these sharp thornes doe tent ; such sight a squemish stomacke ouerturnes , but comforts mine , with matter subiacent : my thorny sinnes , each thornes deep sepulture , doth , in charybdises of blood , deuoure ! for , looke how pikes in battailes-front are pight , to bide the shocke of foes , crost eu'ry way : so through his browes these thornes are crossed quight , to bide the shocke of sinnes , which him affray : these thornes , through pierc'd ( besides that is within ) haue length enough to pierce the head of sinne. but now my soule make thou a swift regresse , ( yet rose-sweet is the ingresse to these briers ) from whence , through sense thereof , thou did'st digresse , and view , with wonder , what the heau'n admires : for , god that is most iealous of his honour , for men , most vile , endures most base dishonour ! iustice , vniustly , for iniustice deemed ; and scourged , crowned , wounded , prest to die : a worme , no man , this god-man , for man , seemed ; for , formelesse is diuine formositie ! drie root , parcht plant , burnt leafe , and wither'd flow'r , yet fruit it hath , that hath reuiuing pow'r ! as when bright phebus ( landlord of the light ) and his fee-farmer luna , most are parted , he sets no sooner , but shee comes in sight : so , when our sinnes from god had vs auerted , the lord of life no sooner set in death , but gaue vs ( lunaticks ) life 's light beneath . he that the earth within his palme includes , and heau'ns embrace-all measures with his span , a rough-cast of thicke gore his body shrouds ; then , blood exhausted , flesh is weake , and wan . for , as thornes did his head , conuulnerate : so , rods all round did him excoriate ! it 's pleasant to recount our woe in weale ; these stripes had i deseru'd , which he endures : these deepe incisions , my prides swellings heale then must i ioy in counting what it cures : " to tell the ierkes with ioy , that ioy do bring , " is both a wealesull , and a wofull thing . these most herodian-cruelties effected ; his people-pleasing dooms-man him presents to furies fell , ( with hellish rage affected ) that ioy in his past hellish languishments : yet for he hop'd to point at pitty than in sorrowes map ; he saith , behold the man ! behold the man , and not the god behold ? yes bifax , god and man behold in him : his person both those natures doth infold ; but , man thou see'st , but god thine eies doth dimme : thine eie is mortall , and no mortall eie can brooke the splendor of heau'ns maiestie ! yet had thine eies bin equall ( though obscure ) thou might'st haue cleerely seene this spotlesse man a god in word , in deed in life , in pow'r : but hee 's most blind that will not see , and can . the earth did interpose it selfe betweene thee , and gods sonne , else god thou mightst haue seene . but what prouok'd thee , pilate , so to rue , his case in case no more but man he were ? thou heard'st ( no doubt ) his words and works were true wonders , and miracles ; which made thee feare ; and , fearing , rue his case : but feare , nor ruth , can make thee ( false-heart ) to acquit this truth . the more is thy soules torment , by how much the more thy soule did eie his truth , and pow'r ; if his disgrace , and griefs did make thee gruch , thy gruching soule , thy greater griefe procures : if thou , vnlike thy selfe , thy selfe do'st thwart , thy dole dies not , when thine owne crosse thou art . can that cleare element , that quencheth fire ( although it cleare thy hands ) thy conscience cleere ? or quench a soules iust ( with sinne raged ) ire ? no , hypocrite , to wash th' art nere the nere : but drops of grace , and teares , well mixt with mone , may pierce , with falling , the chiefe corner stone . nor can a princes lawes , if most vnright , excuse the iudge , that iudgeth by those lawes : nor ignorance shall guiltinesse acquite ; the iudge must iudge his owne , and prince his cause : for , if his lawes would haue him iudge amisse , he breakes gods law , to keep those lawes in this . then iudges ( though therefore ye be misiudg'd ) if man , without god , make herodian lawes , iudge not by them , though ye by them be iudg'd ; sith meanes to ill effects , are like their cause : it 's better die ( for loue of equitie ) than that , by vs , an innocent should die . but , ah ( alas ! ) alas it is too true , too many iudges of this iron age , ( with brazen faces ) will crosse christ anew , for princes loue , rewards , and patronage : these , these are they , that make the world so ill ; who make the lawes speake as their sou'raignes will. how many lands grone vnderneath this load ? those patrons of oppression so abound ; who make an hell , where-ere they make aboad ; and for coyne , crost ; the crosse of christ confound : for , hauing got the law into their hands , make law , for meede , crosse christ , and lawes commands . all ages had a grudge of this disease ; but , this age lies quite speechlesse of the same : for , iudgement oft is mute ( for want offees ) and fingers things , in signe of death , with shame : christs crosse him speed , that thinkes to speed in suits that hath but onely liquids for these mutes . many a wofull mothers sighing childe goes to the gybbet , by their iudge misdoom'd , because they had not iudgements hands defil'd with that wherein shee seekes to be intoom'd ! o crime of crimes ! when men must lose their breath not for their faults , but theirs that doome them death . and many a fathers , true begotten , sonne , inuokes the heau'ns , for iudgement on their iudge ; by whom , both they , and theirs , haue bin vndone , either for want of giuing , or some grudge : who , through their iudges fault , are lands bereft , and oft by him hang'd afterwards for thef● ▪ then can no death , nor torment be too sore for iudges , iudging for loue , feare , or meed ; whose skinnes were nail'd to iudgement-seats of yore , that iudges eies , thereon , might daiely feed : for , though the prince be good , if bad they be , his realme is rul'd , as nought were worse than hee ! now , soule returne , with thy sole soules returne , it will not be , they will not pittie him ; againe he goes , no torment serues their turne , but death , with torment , must part life , from lymme : now , barrabas is free'd , christ iudg'd to die ; onespils , the other sheds blood , diuersly ! that man-destroyer is from death preseru'd ; this man-preseruer , death must straight destory : right 's made away , and wrong is still reseru'd ; in nought but in christ crucifi'd they ioy : so , doe good christians too , but here 's the ods , they are the diu'ls demeasne , but christians , gods. the ruthlesse crucifige now they crie , like hungrie hounds that close pursue the pray ; whose blood to sucke , their pliant iudge they plie with ceaslesse clamours , him to make away : and thus ( to vrge him to 't ) they crie at once , his blood be on vs and our little oncs . these cries , for blamelesse blood , diuerberate the high resounding heau'ns conuexitie : that bloods lowd cries the skies doe penitrate with shrill vindicta's irresistably : " if men haue blood for blood , by iustice course , " gods blood in equitie hath much more force . mans blood is spilt , for spilling blood of man ; because mans spirit alone , resembleth gods ; but god's the thing it selfe ; by iustice than betweene both bloods is ods , surmounting ods ! the ransome of the world is rich , ( christ knoes ) who spils it then deserues a world of woes . the damned doomes-man hath him iudg'd to death , ( the diu'll that diu'll elinguate for his doome ) o wau'ring weather-cocke ! what way ward breath turn'd thee about , from thy first holy-doome ? doth thy damn'd double tongue iudge him to die , whom selfe same tongue , before , did iustifie ? past is thy iudgement on this iudge of all ; his iudgement on thee is , as yet , to come : thy doome , in thy owne thoughts was partiall ; but he , on thee , shall giue a righteous doome : pilate farewell ; till then , christ bids th'adue , when fiends shall plague thee , as fiends plague him now ! now , eie of sp'rite , behold this spectacle ; christs crosse him speed , crosse on his backe he beares ; that tree , ( that soule-refreshing vmbracle , together with our sinne ) his shoulders teares : " when crosse , and sinne and gods most heauie hate " depend on flesh , they flesh doe lacerate ! ah! see how th'all-supporting shoulders bow vnder this burden most importable ▪ and , how his legs do double , as they goe ; as forc'd to beare much more than they are able ▪ ( disabled through our frailtie ) lo , how he yeelds to th' oppression of this yeelding tree ! hee , all whose life was nothing but a crosse of all soule-vexing crosses , life to wracke ; those , by retaile he had , but this , in grosse , is laid on him ; so , quite to breake his backe : backe-broken loe , he wends , with these graue freights , to cast this crosse-like anchor in deaths streights . no step he treads , but to those streights they tend ; crossed with christs-crosse , or a crosse per se : hee mutes , and consonants did adde to th' end : his mother 's bitter teares the liquids be : the iewes the vowels are , that spell his woe that life expels ; these make the christ-crosse row ! see how the sweat fals from his bloodlesse browes , which doth illiquefact the clotted gore : his burden paines him so with pinching throwes , that ( lab'ring ) loe , he faints with trauell sore : his corp'rall powres annihilated quite ( with paines incursions ) loe , yeeld now out-right . now at a stand he staies yet hardly stands ; for , bloodlesse , breathlesse , powrelesse , is his body : now faints that pow'r that heau'n and earth commands ; his body bloodlesse all , and yet all bloody ; drawne out by boyst'rous blowes sanguinolent , which make him stand with body double bent ! o see my soule , ah cast thy carefull eie vpon this miracle-surmounting wonder ! the body of thy god is wrencht awry , and double bow'd this massie burden vnder ! is he made crooked that was euer streight ? he is so made , but made so most vnright . ah see how his most holy hand relies vpon his knees , to vnder-prop his charge : now simon-cyrene help , or els he dies , the crosse hath broke his backe , it is too large : then , take it off , lest malice be preuented , and he die yer fell furie be contented . weepe daughters of ierusalem amaine , here , wash his wearie body with your teares ▪ though he , in loue , doth will you them refraine , yet sith he , for your loue , this burden beares , help , with your sorrow , to condole his griefe , for , mates in meane , yeeld miserie reliefe . weep ioy and mirth , although it crosse your kind , to see your kind lord thus vnkindly crost : crost all , in all ; in life , death , body , mind ; but , crost least in his crosse , that crost him most : for , that , though eruell , most did him relieue , sith it did end , the deaths , that life did giue . it 's mercie the condemned , straight to rid out of the paines , to which condemn'd they be ; christs cursed crosse then shew this mercie did ; for which , ere since , it 's call'd a blessed tree ! where paine , it selfe , doth pittie more than men , who will not pittie , there , the pained then ? it 's sed , the longer that the world doth weare the worse it is ; the last daies are the worst : but , these last times , though bad , doe nothing beare that can , so martyr ought , that nature nurst : and did not truth , it selfe , the same avow , who would beleeue this tragedie were true ? then who 's a particle of highest pow're , that will not weepe to see it brought so low ? what eies so gorgoniz'd , that can endure , to see the all-vpholder forc'd to bow ? then , sith hee 's bow'd that canopi'd the skie , let earth in center of her center lie ! dismount your tow'ring thoughts , aspiring minds ; vnplume their wings in flight pennipotent ; sith hee that flees on wings of swiftest winds , and with heau'ns monarch is equipolent , deignes to detrude his super-excellence so low , to checke base earths magnificence ! o thou that back'st the sun-bright cherubins , and gallop'st ore the glitt'ring lampes of heau'n , behold thy sonne sole lord of seraphins , humbled to earth ; nay , with the earth made eu'n ! o let his deiect highest lowlinesse , our pride , and thy fell plagues , for pride , suppresse . remount vs by his fall , from whence we fell ; he 's fall'n in 't hands of synne , of griefes the ground ; those selfe same hands , threw vs from heau'n to hell ; yet by 's hard fall , o let vs backe rebound : and for we are the mammothrepts of sinne , crosse vs with christ , to weane our ioyes therein . vpon this stand of christ still could i stand , to view , with pitties eies his wondrous plight : my muse is g●auell'd here in silos sand ; and all profunditie orewhelmes her spright , that weakenesse so should crosse th' almighties will , as prest to goe , yet opprest standeth still ! now let a sacred trance transport thy spirit o man , ●o that vnholy-holy mount ; christ-crosse supporting mount , where he did merit by bitter death , from death , thy lifes remount : mount-tabor all will mount to see his glorie , but few his griefe , will mount mount caluarie . there see , ah see , ( though torture-tyred quight ) how he ( weake worme ) creeps vp the hill in haste : yet , lo , the ruthlesse iewes , with maine , and might , ( beyond his might ) do lugge him to his last : as doubting feeble flesh would faint , and die , to crosse their , crosse-intended , crueltie . fell enuie dies with death ; but , malice liues in life , and death of those shee seekes to bite : the death of whom her , halfe dead , oft reuiues ; yet , grieues that death hath freed them from her spight : then malice doth gainst mercie most rebell ; for shee her foes pursues past death , and hell ! when ionathan ( all fearelesse ) scal'd the rockes where , charg'd he was with troupes of philistines , his man him equall'd in sustaining knocks : then ( loe ) our ionathan ( charg'd with our sinnes ) now climes vp caluerie , to foyle our fone , and shall we ( cowards ) leaue him there alone ? when sauls bold squire had seene his lord to fall vpon his sword , he forth with did the same ; and , rather chose death with his generall , than spare his life to die with liuing shame : then sith our saule falles on his iustice sword for vs , wee die should , like wise , for our lord. now haue they scal'd this mestiue mountaine top , ore-topt with dead mens tops , and fleshlesse shins : ( a grim aspect ! ) but here , with ioy they hop , sith here their plaies catastrophe begins : among deaths tropheies , th'engine of his death , is laid along the dead-skull-paued earth . see , see , my soule , ( ah harke how it doth cracke ! ) the hand of out-rage , that deglutinates his vesture , glu'd with gore-blood to his backe , which his enfestered sores exulcerates ! ah ●●e a god! or rather graue , god knowes , for , now more like a graue , than god he showes : there stands he shaking in a feauer-fit , while the cold aire his wounds confrigerates ; where on some cold stone ( faint ) hee 's saine to sit , which to it selfe his sores conglutinates : the while his tort'rers make the morteffe ready , to hold the crosse , that must sustaine him , steedie . which beeing done , see how their teeth they grinde , and rudely rend , not raise , him from that stone : there sticke the cataplasmaes still behinde , as proofs how they doe part this holy-one : they beare him to the crosse , but so they beare him , as in their portage they doe rather teare him . see now thereon how they long-straught him stretch , and first one hand ; fast to the same they naile ; meane while hard by doth stand a ruthlesse wretch , that gainst this lambe , with open mouth , doth raile : alas the while , what dolor is he in ah now , eu'n now , sweet christ , thy woes begin . there with one hand , nail'd to the tree , he lies , hand-fasted so to dolors heaui'st hand ; the while his foes protract their tyrranies , that so his crosse might still lie at a stand : who fretat time that fled , they thought , too fast , and past , in pittie , from the pittie past . yet that no time might scape , without offence , they fill his eares with blasphemies the while ; the while spight studies so to plague his sense , that ceaslesse plagues times pittie might beguile : while heminds nothing but their onely good , and freely bleeds , to saue them with his blood ! his holy heart doth ake , more for their sinne than for the torments which they make it prooue ; who opes his heart , to take his plaguers in , till he gods plagues , by plagues , from them remooue : did euer mercie , iustice so oreflow , to saue iniustice , while it workes her woe ? mercie , orewhelm'd in woe , to iustice praies to pardon vniust damned cruelties ; and with deep sighes , and groanes her griefes bewraies , lest iustice should confound her enemies : o mercie infinite ! how much are wee ( loose in our liues , and manners ) bound to thee ? and yet this mercie , patience , grace , and loue , can nought auaile , their rage to mittigate ; who trie what paine the perfect'st flesh may prooue , yer paines the vitall powres quite dissipate : trieye conclusions , diuels , on your god , that brookes your ierkes to free you from the rod ? now time , not mercie , mooues their hearts of steele ( because the sunne wends ( mourning ) to the west ) to take the other hand like paine to feele ; yet still prorogue the consummatum est : so , to the crosse that hand they slowely fixe , and still his paine with mockes and mowes they mixe . both hands thus nail'd ; loe , how they skip for ioy , to see the blood come spinning from his vaines : and , for they would his sight the more annoy , like , worse than fiends , they triumph in his paines . then glorious is his triumphs excellence , that such spight conquers with such patience ! his hands thus handled , then his feet they take , and with a naile of more than ample size , they boare them through ; which makes them so to ake , that it wrings water from his manhoods eies ! weepe angels saints , and ye celestiall spheares , to see your glories eies , ecclipst with teares ! thus beeing fixt vpon the senslesse crosse ( how beit it crackt in token of its cares ! ) now here , now there , the same they turne , and tosse , which scarse can beare* that , which her burden bears : if heart of oake , with these griefes , broken be , what hearts haue they , that ioy the same to see ? for , loe , with ioy to see the same they hie , while he , sweet christ , lies nail'd amidst the throng : here stands one grenning with his necke awry ; there stands another , lolling out the tongue : meane while , o christ , thy paines no tongue can tell , saue onely thine , that knew'st such paines too well ! well , yet at length his body vp they reare , the poize whereof , constraines the crosse to cracke : ah harke ( my muse ) harke , harke , how in the aire it groanes to feele the god of natures wracke : cracke on , sweet crosse , and call for vengeance due , against those wolues which natures god pursue . thus beeing rear'd , he hou'ring hangs on hie , in doubt , as yet , what place in the aier to haue ; for , now this way he reeles , and by and by the other way , hee 's tossed , like a waue : the while on dolors deepes , in stormes of strife , with armes displai'd , he swimmes to lose his life ! now vp he is , and past the pikes thus farre , as one spu'd out of heau'n , and cast from earth ; for , heau'n , and earth do both against him warre , who trauels now , with our redemptions birth : the whiles the fiend doth tempt him , in these woes , that so he might that blessed burden lose . but now , ah now ensues a pinching paine ; for , hauing brought him to the sockets brimmes , ( that should the reeling crosse , and him sustaine ) they iog it in to lacerate his lymmes : no maruell though the temples vaile did rent , beeing neere such tearing of th'omnipotent ! o christ , my iesus , ( deere , celestiall sweet ) in this annoy , thine ease , as should appeare , was nought but this , to rest thee on thy feete , when as thy hands with hanging wearie were : and then to ease thy nummed feet againe , thou mak'st thy hands thy heauie corps sustaine . if for thine aking head thou seekest ease , then loe , a wreath of thornes bewraps thy browes ; whose piercing pricks , thy head doe so disease , that it confounds the same with pinching throwes : that head , whose members it exhilerates , now agonizing anguish macerates . all members feele the anguish of the head , in animals whose soules are sensitiue ; except , through accident , the same be dead ; but members to reioyce , when head doth griue is most vnnaturall ; but grace in this , makes headsannoy become the bodies blisse ! if towards the heau'ns for help thou cast thine eies , lo , there thou seest thy fathers browes to bend , against mans sinne , which on thy shoulders lies , so that he lookes more like a foe than friend . if to the earth , for help , thou look'st againe , loe , there thyfoes stand prest t' increase thy paine , in this extreame thy friends fled euery one , albeit thou did'st foretell they should doe so : onely thy mother , and thy darling iohn , stood by thee still , wringing their hands for woe : these blessed paire , repaired to thee then when thou seem'dst left of god , and loath'd of men , the hatefull homicide , the damned theefe , which on thy left hand hoong , derides thy pow'r ; and for thou wouldst not yeeld thy selfe reliefe , thou couldst not ; he ( wretch ) thought , with thought vnpure : so , many deemethy members loft of thee , when they with mortall torments martyr'd be . but faith is most compleate , when sense hath nought where on to giue her , but the least repose ; when meanes , whereby her battailes must be fought , faile vtterly ; yet , shee no ground to lose : this faith is worthy of the crosse , and crowne , because when all is lost , shee holds her owne ! this faith the theefe , that on thy right hand hoong , had in full force ; for , what saw he in thee , ( saue extreame patience in a world of wrong ) that he should thinke thee god and man to be ? who iustifi'd thee , to be iustifi'd , and praid to thee , as to man deified ! o thou true theefe , more true was neuer any , would in thy case i were for all thy paine ; thy paines , to day , shall passe to pleasures many , too many for mans heart to entertaine ! o blessed theefe ( so blest was neuer theefe ) to die with him whose death 's thy soules reliefe ! but now , o christ , how far'st thou all this while ? not well , i wot , though well it be for me : ah looke how all thy foes doe grenne , and smile , to see thy vile aduancement on this tree : come downe , say they , and saue thy selfe , for why , thou art gods sonne , and therefore canst not die . but , these their words are most irronicall , proceeding from the depth ofscorne , and hate : and all their words and deeds tyrannicall ; vndoing all that doe thy woes abate : o! enuious serpents hatcht in hèll belo , what fiend a faultlesse soule could torture so ? downe from the height of his exalted crosse he casts his daz'led eies , with motion slow , vpon his blessed mother ; ah how closse her heart with woe is shut , to feele his wo ! his woe shee feeles ; for , of her flesh is he , then all his bodies paines , her bodies be . his bodies paine , her soule and body pines ; her extreame loue in all extremitie , his passions feele ; for , such loue nere repines to suffer with her obiect feelingly : if then , her loues life , death of deaths , indures , iudge what a hell of woe her soule immures ! woman ( quoth he ) behold , behold thy sonne ! ( thns said in few , as he had said thus much ; ) behold his end , that at thy selfe * begun ; behold his body , that nore filth could touch , is now desil'd with blood , and festred sores , both which ( thou seest ) that body all begores ! behold thy sonne ! now nail'd vnto a tree ; whom to thy breast , of yore , thy loue did naile : behold his head , which oft was wound by thee , now thornes , sharp set , doe wonnd , and sore assaile ! those limbes , which thou hast milk-bath'd on thy lap. are now allore besmear'd with bloody rappe . ah! see those eies , in which thou woont'st to prie , as if therein thou saw'st a world of grace ! now see them ( sinking ) stand , as death stood by , whose gastly presence inserenes my face : woman , behold thy sonne ! plagu'd thus for this , that hee , for mans deere loue his iesvs is . o! heart-strings hold , or rather heart-strings breake ; what heart can hold , all this to see and heare ? then can a womans heart ( by nature weake ) the heauie weight of gods fell vengeance beare ? the plagues he felt , gods wrath for sinne inflicted , for which , shee 's fellow-feelingly afflicted ! o blessed virgin marie ! ( holy mould that bare the blessed fruit of lesse-flow'r ) sith grace , gainst nature , made thy heart to hold , that must be full of grace , so full of pow'r ! o let eternitie thy lauds enshrine within all mouthes , or humane , or diuine . and well mai'st thou be called full of grace , sith that the god of grace thy wombe did fill ! and blessed art thou , for that blessed case , among all men and women of good will : for , they must euer blesse thee , that beleeue thou gau'st him flesh , by which their spirits doe liue . o starre ! giuing light , for light , to iacobs starre , shine thou with light translucent in that spheare his spheare surrounds , and mooueth without iarre ; in that immediate orbe to his appeare a glorious lampe , to lend all women light , that walke , or wander in this worlds darke night . let neuer mouth be found so full of gall , as to exaugurate thy blessed name ; but be thou blest with praise perpetuall ; and let both heau'n and earth sound out the same : sith thou bar'st him , that on his body bare the pennance of our sinne , thy cause of care . my mother , and thine owne ( quoth he againe ) o iohn behold ; and , take thou mine as thine ; be thou her sonne , in all that doth pertaine to all those blessed sonnes , whose sire is mine : in loue , in care , in diligence and dutie , be thon her sonne , sith this to sonnes is sutie . comfort her heart , her woe-crosse-wounded heart ; shee is a wo-man , man asswage her woe with manly comforts ; thou more cheerefull art , although thy gall be full of grièfe , i know ; yet being strong thou better maist sustaine it , and help her heart , with griefe split , to containe it ! you that passe by this place , * behold me too , and see if any paines be like to mine ! read on my head what i was borne vnto ; acrowne : and yet my crowne my head doth pine : witnes the holes the same makes in my erowes , and witnes that , that from those fountaines flowes . see , see , ah see , how i , that made this all , am made ( farre worse than all ! ) a meere offence ! looke in my face , if thou canst for thy gall , and seest onght there , like me , but patience ? for , there thou seest ( bath'd in sanguine streames ) where paine , and patience sits in high'st extreames ! o you that passe by me , see how i hang in torment such , as no flesh ere did feele ; as if all paines , in one , were in each pang ; as if the serpent more than stung my heele : the ease i haue , is worlds of all disease ; sith man shall fure the better , farre , for these . number my bones ; for , now they may be so , ( sith bare they be ) and tell how many must make vp the true anotomie of wo ; for , in me you shall find that figure iust : sith paine was neuer proud of her degree , vnull , in purple , shee was crown'd in me ! you that doe passe by me , see how my palmes for you are rent , and all their sinewes crackt ; o giue me then , at least , your pitties almes ; sith for your treasons ( ah ) i thus am rackt : then , sith this racke , from wracks doth set you free , can you doe lesse than loue the racke for me ? my paines not onely free you , from annoy , ( yea , such annoy , as no thought can conceiue ) but make you owe , withall , all endlesse ioy , which , for your loue , in'pangs of death i giue : then , o deere pilgrims , pittie you my paine , and loue , o loue me , lest i die in vaine . you that doe passe by me , my feet behold , ( that in the way of sinners neuer stood ) how they my body beare , not as they should , yet as they should they beare it , for your good : then , wash my feet ( with marie ) with one teare , sith all your sinnes , they , with my body , beare ! and see if you can any place espie about that body , free from wounds , or bloes ; if not , then pittie me , for whom i die , pittie , o pittie , my vnpittied woes : but , if you cannot , woe be to me then ; for , i had nere felt woe , but for you men. the fountaine of my blood ( my liuer 's ) drie ; in vaine my thirstie veines doe sucke the same : no burning cole can be more hot than i ; for , vehement paine , doth all my parts inflame : in eu'ry nerue , like wild fire , it doth rage , without one drop of mercie it to swage . see , see how anguish makes my soule to beat my panting sides , for holding her in paine ; who seeks ( poore soule ) to shift her wearie seat , which plagues her more , the more shee toiles , in vaine : sith thus in loue , for man , sh'endures this doule , then , in loue , pittie ( man ) my painefull soule . and let it grieue thy soule , my soule to grieue , that thus doth languish for the loue of thee : o let not thine , with mine vnkindly striue ; but that , but one soule be twixe thee , and me : and let true loue , in deed , one , both vs , make ; that am thus more than broken , for thy sake ! the time hath bin ( as knowes eternitie ) i rid vpon the glorious cherubins ; and in my hand held all felicitie ; that now am made a packe-horse for thy sinnes ! i was , as god doth know , high as the high'st , till i , for thee , tooke on me to be christ. there was a time , i was ; what was i not that was not more than infinitly blest ? but now thy curse is fall'n vnto my lot , and all to turne thy curse vnto the best . i giue my life for thine ( as thou do'st proue ) nay , heau'n for hell , and all but for thy loue ! the time hath bin when angels compast me , still chaunting hymnes in honour of my name ; but , now am compast with a company ▪ of wretched wormes , that gnaw mine honours fame : which fame to me , ( witnesse my woes ) is deere ; then , iudge what 't is such blasphemies to heare ! no sense , pow'r , part , in body , or in soule , nor parts of those parts , but , in all extreames ; tormented are , in part , and in the whole ; and quite orewhelm'd with diuine-furies streames ! sith then , o loue , i am thus plagu'd for thee , pittie , o pittie ( deare loue ) pittie me . sith god hath lest me , as i heau'n haue left ; and paine hath put me where her life doth lie ; nay , sith my selfe , am of my selfe bereft ; sith beeing life , to giue thee life , i die : sith , this , and more than this , is done for thee , pittie ( deere loue ) in loue , o pittie me . o! natvre , carefull mother of vs all , how canst thou liue , to see thy god thus die ? to heare his paines , thus , thus for pittie call , and yet to find no grace in pitties eie ! thy frame , deere nature , should be quite dissolu'd , or thy whole powers into teares resolu'd ! his anguish hauing this , in silence , said , see , now , how he sore labours for the last ; the last deneere of sinnes debt beeing defraid , it now remaines that death the reck'ning cast : but , heauy death , because the summe is great , takes yet some longer time to doe the feat . but now , my soule , here let vs make a station , to view perspicuously this sad aspect ; and , through the iacobs-staffe of christ his passion , let 's spie , with our right eie , his paines effect : that in the lab'rinth of his languishment we may , though lost therein , find solagement . the mind , still crost with heart-tormenting crosses , here , finds a crosse to keepe such crosses out ; here , may the loser find more than his losses ; if faith beleeue , what , here , faith cannot doubt : for , all his wounds , with voice vociferant , crie out they can , more than supply each want ! this holy crosse is the true tutament , protecting all ensheltred by the same ; and though disasters face be truculent , yet will this engine set it faire in frame : this is the feeble soules nere-failing crouch , and grieued bodies hard , but wholesom'st , couch . looke on this crosse , when thou art stung with care , it cures forth-with , like moises metl'd snake : what can afflict thee , when thy passions are pattern'd by his , that paines , perfections make ? wilt be so god vnlike , to see thy god embrace the whip , and thou abhorre the rod ? see , see , the more than all soule-slaying paines which more than all , for thee and all he prou'd ; what man , excepta god he be , sustaines such hels of paine for man , with mind vnmou'd : what part ( as erst was sed ) of all his parts but tortur'd is with smarts , exceeding smarts ! his vaines , and nerues , that channellize his blood , by violent conuulsions all confracted : his bones , and ioynts , from whence they whilome stood , with rackings , quite disloked , and distracted : his head , hands , feet , yea all from top to toe , make but th' imperfect corps , of perfect woe ! o that mine head , were head of seau'n-fold nyle , that from the same might flowe great floods of teares , therein to bathe his bloodlesse body , while his blood effuz'd , in sight confuz'd , appeares : then should my teares egelidate his gore , that from his blood founts , for me , flow'd before . o burning loue ! o large , and lasting loue ! what angels tongue thy limits can describe ? that do'st extend thy selfe all loue aboue , for which all praise , loue ought to thee ascribe : sith skarce the tongue of gods humanitie , can well describe this boundlesse charitie ! why doe i liue ? alas why doe i liue ? why is not my heart loue-sicke to the death ? but , shall i liue , my louing loue to grieue ? o no , o rather let my lose my breath . then take me to thee , loue , o let me die onely but for thy loue , and sinne to flie . stay me with flagons , with fruit comfort me ; now i am sicke , heart-sicke of sweetest loue : then let me liue ( sweet loue ) alone in thee ; for , loue desires in that , belou'd , to moue : i liue , and moue in thee ; but yet , o yet , i liue to moue ; that is , to make thee fret ! shall fleshlesse frailtie , o! shall euer flesh extercorate her filth thee to annoy ? or shall the same be euer found so nesh as not t' endure paine-temporall , that light toy ? the heau'ns fore-fend that flesh should so offend , sith god , in flesh , was wrackt , flesh , marr'd , to mend . looke turkes , and pagans on this spectacle ; see , through the same , the errors ye are in : this is true faiths intire subtectacle ; propitiatorie sacrifice for sinne : this is god crucifi'd , which ye despise , because his manhoods meekenesse hurts your eies . tell me would euer man but god , and man , freely , of selfe accord , accord to beare gods anger 's plagues , for man , which no man can , that on this god and man inflicted were ? none but a god , whose pow'r is infinite , can brooke the paines that are indefinite ! let goe his workes , meere metaphisicall , which world will witnesse , though the world doth hate him , ( that might suffice to prooue him god in all ) and looke but on the price his friends did rate him , with all the plagues his powres , for foes , sustaine , you must confesse 't is god that bides such paine , and that your faith is false , and golpell vaine . who ioy vnmeasurable can beare , vnioy'd , and griefe intollerable sustaine , vngrieu'd , must needs be god ; that is with neither cloy'd , and of his grace , by neither , is depriu'd : this is that god , that all-supporting pow'r , our faiths foundation , and the churches tow'r ! to thee my god , my lord , my iesus christ , will i ascribe all glorie , pow'r , and grace ; thee will i serue ( say pagans what they list ) and , with the armes of loue , thee still embrace : that for my loue , in loue , do'st deigne to die this death of shame , my life to glorifie . o let the summe of all , be all and some , comprised in thy heau'n-surmounting praise , that wast , that art , and shalt be , aye to come , the subiect of thy subiects thankfull laies : who , with aduanced voice , doe carroll forth , the praise of thine inestimable worth ! and sith thy soule , for me , is so conflicted , my soule , to thee , in griefes , shall be affected ; and , for thy flesh , through loue , is so afflicted , my flesh , for thy high loue , shall be deiected : soule , flesh , and spirit , for thy spirit , flesh , and soule , shall ( longing ) pine , in flesh-repining dole . mine onely schoole shall be mount caluerie , the pulpit but the crosse ; and teacher none but the meere crucifixe to mortifie ; no letters but thy blessed wounds alone : no commaes but thy stripes ; no periods but thy nailes , crowne of thornes , speare , whips , & rods. none other booke but thy vnclasped side ( wherein 's contain'd all skils angelical ) none other lesson but christ crucifi'd will i ere learne : for , that is all in all : wherein selfe-curiositie may find matter to please the most displeased mind . here , by our masters nakednesse , we learne what weeds to weare : by his thorne , crowned head , how to adorne vs : and , we may discerne by his most bitter gall , how to be fed : how to reuenge , by praying for his foes ; and , lying on his crosse , how to repose . for , when we read him ouer , see we shall , his head with thornes , his eares with blasphemies ; his eies , with teares ; his honnied mouth with gall ; with wounds , his flesh ; his bones with agonics all full : and yet ( withall ) to heare him say , so man might liue , he would thus languish aye ! o worke without example ! and o grace without deseruing ! loue ! o largest loue surmounting measure ! that for wormes so base and basely bad , such hels of woes doth proue ! had we bin friends , what would he then haue done , that , beeing his foes , no woes for vs doth shunne ? for , lo , he hangs in torments most extreame , wrapt in the intrals often thousand euils ; while ( christ ) thy foes thy noble name blaspheme , and raue against thee like out-ragious diuels : from out their banefull bulkes all spight they spue , till paine did hydra-headed paine subdue ! bvt now , begin the angrie heau'ns to scoule , and phebus hides from thee his golden head : now , sathan toyles , to tempt thy sacred soule : now , sinkes thy body downe , as it were dead : now , quakes the earth , now rends the temples vaile , and now thy senses doe themselues assaile . now , frownes thy father , with a dreadfull looke ; now , burnes his wrath , which fire thy soule doth feare : now , gape the graues of saints , which now awooke from out the sleepe of death , wherein they were : now roares the thunder in the gloomy skie , now sathan yelles , because his foile's so nie . orion , now , doth muster misty cloudes , wherewith the foggie aire is dark'ned quight : and now , thy fathers face from thee he shrouds , that whilome woont , on thee , to shine so bright : all which compell thy manhood thus to crie , ely , ely , lammasabacthanie ! now , downe thy holy head begins to sinke ; and now the hand of death doth close thine eies : thy tongue , enflam'd with paine , now thirsts for drinke ; which beeing reueal'd , that want , spight straight supplies : who giues thee ( ah ! ) ( to plague thy taste withall , in gall of bitternesse ) the bitter'st gall ▪ but ( by the way ) here note , my mournefull muse , the great ! ( ah tearmes i want aright t' expresse ) the monstrous malice of these cankred iewes , who not content his corps with paines t' oppresse , doe nerethelesse his senses seeke to spill , and grieue because his soule they cannot kill ! o sonnes of sinne , can ye see iustice-sonne ( so like the sonne of all impietie ) thus made a chaos of confusion , with angels so to range you orderly , yet liue disord'red ? then ( ah ) what remaines but lookt-for worlds of all confused paines ! say , for his glorie , he endures these stormes without respect of your peculiar gaine : alas ! what glorie can god haue of wormes , but such as he might lothe , sith vile , as vaine ? then , sith he for yours ( not his glory ) dies with shame , for shame die ye for his likewise . sith he that 's lord of blisse , and all renowne , diues to the ground of shame , and sorrowes seas , to fetch vp iemmes of ioy , for glories crowne , to place but on mans head , in worlds of ease ! then man should to the ground of deep'st annoy diue for like iemmes , his lord , alike , to ioy . had we but selfe-loue in the kindest kind , this loue alone would force vs this to doe : for , this selfe-loue ( not like the other , blind , seeing what ioyes such woes doe whaft vs to ) makes vs , for our owne future endlesse ease , loue to be ducking still in sorrowes seas . christs bitter , and his latest draught thus drunke , the pangs of death begin each limbe to racke ; now picks his soule , the lifes locke of his truncke ; for now his deere heart-strings begin to cracke : father , quoth he , to thee i giue my soule ; for now is finish'd both my life , and doule . and for the vp-shoot , longius , with a speare , doth pierce his side , and cleeues his heart in twaine ; from which , as from an hallowed fountaine cleere , both blood , and water gusheth forth amaine : drinke now an health , my soule ; for , this is wine , will all thy faculties , with grace , refine ! for , this is christ , through whose sides ( soules to saue ) all men are crucifi'd : with whose last breath all men gaue vp the ghost : within whose graue all buryed be : by whose arise from death all are reuiu'd : for , he , as we beleeue , did liue to die , that we might die to liue . in paradise from one selfe head did flow foure streames , of earth , to bathe each droughtie limbe : from christ ( faiths paradise ) blood floweth fo ; from whose heart , through his hands , and feet , doth swimme ( on floods of gore ) the arke of grace , where in th'elect are sau'd from beeing wrackt through sinne . and from his side ( beside ) came welling forth both blood and water full of misterie ; blood to purge sinne , and water of like worth , to note new birth in christian infancie : from all whose bodies parts to parts , and whole , blood streamed forth to clense each bodies soule . the blood of beasts effuz'd in sacrifice were typicall ; yet pleas'd the angrie high'st : but that did this ( most pure ) blood symbolize ; those shadowes were dispell'd by iesus christ true iustice sunne , in whom no shadow is , either of change , or sinne , or ought amisse . here , perpendicularly hangs the line by which from out the worlds maze men do goe vnto a world more ample , more diuine , without which all goe wrong to rightest woe : then goe by this , you that would not be lost ; for , hereby you goe right , how euer crost . and if foule sinnes , glu'd fast to flesh , and blood so closely cling that they will not away vnlesse vnloosed with a sanguine flood , this working deluge will not let them staie : noes flood confounded all , saue eight alone , but this saues all that it hath ouerflowne ! now hath the great creator , for mans sake , the second adam cast into a sleepe ; whiles of his heart-blood hee his spouse doth make ; for whom his heart doth blood , and water weepe : which compound teares are turn'd to ioy , intire , for his heart-blood effects his hearts desire ! which deere desire , was one deere spouse to haue , to be co-partner of his griefes and ioyes ; which when he wooke , his god vnto him gaue , to comfort him in comforts , and annoies : which when n he saw , he held ( most faire to see ! ) filesh , of his flesh , bone , of his bones to be ! now hath the monster flesh-deuouring death got him within his bowels ; but ( thoughdead ) looke how a woman , groaning , languisheth in child-birth till shee be deliuered , so groaneth death , who trauelleth in paine , till of his charge he be discharg'd againe . and as the * babylonian dragon brake so soone as daniels lumpes his mouth had fill'd ; so , death , that of lifes lord a meale did make , in sunder brake , and vtterly was spild : his mawe could not digest that blessed bit , made most immortall by his eating it . nor could he vomit vp this bread of life , which ( poyson-like , while it in him abides ) had with his nature such vncessant strife , that it brake forth the next way through his sides : sending celestiall beames , not to the skie , but to the throne of highest diuinitie . nor could he ( as some beasts rechew their meat , to cause the same the better to disgest ) rechew this bread , so fast , and so compleat made by his chewing , that it now must rest as free from passion , as from violence , garded with powre , and glories excellence . o! that all spirits of high intelligence , ( by royall armies ) would themselues immure in my blunt braines ; that , by their confluence , i might expresse ( with nectar'd phrases pure ) the praise that to this passion right pertaines , whose sacred vertue , sacred vertue , staines ! the vertue of this passion is of pow'r reuenges red , to change to mercies white ; this passions vertue is so passing pure , that fowle to faire it turnes , and darke , to light : " the land-marke to true rest , when troubles tosse " ( in sorrowes seas ) is christ vpon the crosse. ye vnconfused orders angellick in order come to take this blood effuz'd : bring forth celestiall bowles , with motion quick , to which this pretious blood may be infuz'd : let not one drop be lost of such rare blood , that makes men passing bad , exceeding good ! couer this aqua-uitae with your wings from touch of infidels , and iewes prophane : they haue no int'rest in this king of kings ; whose blood they suck'd , which blood will be their bane : make much thereof , sith but the least drop of it is worth ten thousand worlds for price , and profit : yet , let poore spirited conuerts , drinke their fill ; and i will their drie soules , till with it they swell ; such diuine surfetting is wholesome still ; for , noysome humors it doth quite expell : yea , though , with griefe , they swell , and breake with paine , such griefe brings ioy , and makes them whole againe . the elephants , of yore inur'd to warre , before the fight , some blood were vs'd to see ; which them incenst , the more to make them dare ; then , if a beast shall not our better be , sith christ wee see quite drown'd thus in his blood , we must endure the racke , as he the rood . fiue founts he opens ; whence , doe ( gushing ) flow red seas , to drowne our blacke egyptian sinnes ; that they nomore may seeke our ouerthrow : then , should we goe , like israels denizins , though wasts of woes , orethrowing eu'ry let , till we into the land of promise get ! now , to this lifelesse , yet life-giuing body returne my soule ; see , see , how like a clod he hangs , with gastly-grimme aspect , all bloody ; ah who would weene this man should be a god ? and yet what man can doubt it , sith he died as man , for men , that this god crucified ? what cheere o holy marie , gods deere mother ? how fares thy heart , transpierc'd with sorrowes sword ? thy sonne is slain ; yet sure there is none other that kils , and straight reuiueth with a word ! if he alone hath this almightie pow'r , doubt not but he himselfe , himselfe will cure ! what! doe i doubt that thou a doubt do'st make of his reuiuall ? o! i wrong thee much ifso i should ; for , thy faith cannot shake , sith it is stai'd by gods vnshaken touch : then , that thou should'st be thus , so woe-begon , i see no cause , saue natures course alone . nature will yerne , when monstrous minded men prodigiously doe violate her lawes : but when they wracke her selfe , what will shee then ? will shee not mourne ? to grieue , hath shee no cause ? shee were vnlike her selfe , and her selfe foe , if ( toucht so neere ) she were not toucht with woe . then , sacred saint , thou must haue leaue to mourne : thy losse is great , although thy gaine be more : thy heart must rend , to see thy deere heart torne ; it needs must bleed , when it s so full of gore : if it be drie , through bleedings great excesse , would mine , for thine , might bleed , and neuer cease . and sith twixt you is such proximitie , that thou do'st throughly taste the smart he feeles , i le turne my speech a while alone to thee , to comfort thee with ioy which faith reueales : and though thou now triumph in endlesse ioy , this might be sed to thee in thine annoy . thine eies that see ( engulpht in seas of tears ) griefes obiects , greater than they are indeed , dissolue in brine to season so thy cares , that sorrow may thereon with pleasure feed : " when sorrowes swellings burst out of the eies , " the heart doth hold to giue them fresh supplies . thine eares beleeue all sounds ( how sweet so ere ) are but the accents of a tragicke voyce ; the angels notes doe seeme but parts to beare in the confusion of an irkesome noyse : " for , when the body is without the head , " what musicke makes the trunke but dull , or dead . the ecchoes of thy plaints doe seeme to thee the mournfull cries of riuers , rockes , and hills ; as though their maker them had made to be true feelers of his paines , thy griefes , their ills : " for , when as natures god feeles violence , " nature makes nought that hath not feeling sense ! each glimpse of ioy to thee is like the spoiles of some rich kingdome to her conquer'd prince ; which are the markes of her recurelesse foiles , and , without warre , his warring thoughts conuince : " for , others mirth doth then become our mone , " when they make merrie with our losse alone . what ere delights the eare then renouates the woefull want of thy sonnes fu gred words ; for , angels voice but recapitulates the misse of that which sweeter voice affoords : " and to be minded of the losse of ioy " doth make vs find , in old losse , new annoy . as loue ( that highly prizeth pricelesse things ) trebles the price of those of highest rate ; so , reason and iudgement ( faithlesse almightie wings ) lifting thy soule to see thy high estate , makes his crosse thy crosse-crosse-let ( treble crost ) because so well thou know'st what thou hast lost . and all the sweetes thy senses apprehend , are but as crummes of thy late royall cheere ; which thy erst full-fed soule doe but offend , and make thy looke more hunger-pin'd appeare : " the pallat vs'd to ful-disht daintie cates , " the homely crumms of course crusts deadly hates . worlds-glorie is to thee a lightnings flame , which doth but light to see calamitie : for , out it goes when it hath show'd the same , and hell doth leaue behind , t' affront the eie ; for , glorie , in his grace , did so excell , that heāu'n with it compar'd is worse than hel. for , killing in his owne life-giuing death the sacred life of liues ; it doth ensue all liuings things died , with his yeelding breath ; so made death victor , and did death subdue ! " but , by death to subdue lifes conquering foe , " is life in death though flesh , and blood say no. no , no , sai'st thou ( deere saint ) as flesh thou art , whose blood doth boile , in passion , for thy losse : for , through his death thy life feeles mortall smart ; so , his crosse , tree of life , is thy lifes crosse : " for , grace , and nature beeing opposite , " doth breed an endlesse bate twixt flesh and sp'rite . when faith doth reason into loue transmute , then faith , through loue , surmounteth reasons reach : and scornes with flesh and blood once to dispute : but in the metaphy sicks reas'n doth teach : yet now thy faith , and loue , and reas'n conspire to reaue thy rest in quest of thy desire . thy loue , by reason of thy miseries , engulphs thy memorie in griefe so deepe , that thou forgett'st thy fore-past promises , remembring but ( thy hearts ease ) still , to weepe : " for , when hearts-ease doth from the heart depart , " nature enforceth teares to ease the heart . but , yet the inward presence of thy sonne , his outward absence ( deere saint ) may supply : who from thy wombe into thy heart is gone , that thou mai'st feele him much more vitally : then , in thy heart ( which sorrowes sword doth wound ) hemakes his tent , to tent and make it sound . but , if thou feel'st not yet this lord of life stirre in that liueli'st feeling part of thee , it is sith passions there are yet in strife , sprung from his passions which perfections be : but kept he not the peace in so great strife , no , force of nature could maintaine thy life . thy teares doe ( quenching ) feed the sacred fire that natures lead transmutes to graces gold : zeale blowes the coles of thy diuine desire to haue ( as earst thou had'st ) thy sonne in hold : but since thou hast him in thy better part , as sure thou hast him , as thy soule , or heart . yet , for his sight thy thirst is so extreame ( the ocean of which comfort swels so high ) that though into thy parts the whole should streame , yet could it not their sore thirst satisfie : " for , that which is belou'd , without annoy , " the senses seuerally would stillenioy . then hauing him but in thy heart , thy heart hath so much sorrow , with that boundlesse blisse , that grace , by nature , is perplext in part ; so the whole heart thereby perplexed is : " for , till flesh puts on immortalitie , " it cannot shake off natures qualitie . yet wert thou by his mouth forbid to weep , whose biddings and forbiddings are such lawes , as all are bound religiously to keepe , sith , to infringe them , doth perdition cause : and , sith the vnion twixt you two is such , thy weeping for thy selfe , himselfe doth touch . tooke he not flesh of thee ? then is the same thine , by the law of nature , which is his : for , nature neerer vnion cannot frame , which makes thine eies to fashion teares amisse : and , sith true loue doth make you most intire , then must thy teares fall crosse to his desire . but yet thou sai'st , but for thy selfe thou weep'st , when thou weep'st for him , beeing one with thee : and so thou ween'st his holy heast thou keep'st , who , for thy selfe to weepe , gaue libertie : nay , rather gaue command , which to transgress must be most damnable , or little lesse . the fault therefore , herein , ( if any be ) must be ( thou ween'st ) in beeing one with him : which sinne , thou sai'st , proceedes of grace in thee ; both which , in both thine eies , thou mak'st to swimme out of election ; so , presumptuously thou sinnest thus by graces regencie : for , if the sunne in sable him inuolu'd when lights inlight'ner quencht was in his blood ; if natures frame was like to be dissolu'd , to see her maker marr'd in likelihood : then o! who cannot weepe for such a losse , his heart 's more hard than ( heart of oake ) the crosse. thine heart , and eies ( for , both alike doe moue , sith heart and lookes are one in deed , and show ) doe pay him tribute of religious loue , which he hath paid , and thou to him do'st owe : for , what he paid thou ow'st by double band which grace , and nature sealeth with thy hand . this dew of grace nere falls but straight the sunne of iustice doth exhale it to his spheare : and if the fowlest face it ouer runne , in mercies eies it makes it christall cleare : for eies that so oreflowe , are wels of grace , wherein god loues to looke , to see his face ! for , this imperiall water thy poore heart the lymbecke is , to styll it through thine eies ; from hearb of grace ( call'd rue ) by sorrowes art ; and , made , by quenchlesse flames of loue , to rise : wherein the angels loue themselues to plunge , and ioy to draine these drops becomes the spunge . vpon this water-streames , with winds of strife , thy soule doth saile vnto the port of peace : to raigne for euer in the land of life , with him for whom these surges neuer cease : for sith these waues doe whaft from sinne to grace , from grace to glorie then , they passe apace . thy sunne is set , and at his going downe , these brackish seas did rise to meete his fall ; that tethis of thy true loue , to thine owne , in her moist lap receiues this light of all : but sith thou know'st , by nature , he must rise , let grace with comfort cleere thy cloudy eies . no doubt thou would'st ( by force of that strong tie ) ensue his steps , though glutted with his gore : and could'st a death , with hels of torment , die , so thou might'st liue with him , that dies no more : " then to be barr'd of what loue doth desire , " turnes loue to langor , and her frost , to fire . how liuely were that death , whose deadest meane the dead'st cadauer , with a touch , reuiues : and makes immaculate soules most vncleane , beeing death of deaths that giueth life of liues : " and honnied were the death of such a life , " where sinne and grace arc still at mortall strife . for thou yet liu'st as many deathes to feele as thou liu'st howres ; and , no lesse griefe to taste then was thy welfare in his onely weale ; which , beeing extreame , then extreame woe thou hast : but , cheere thee ( saint ) sith nought , so violent can ( though it perfect were ) be permanent . liue out thy liuing death then , in such peace , as to thy dying life may yeeld repose ; let woes encrease , past , present ioyes encrease ; for , they doe winne , at length , that long doe lose : " and when as griefe 's enthron'd in greatest grace , " then downe it must , and ioy possesse her place . and though thy soule liues more by force , then choise within thy dying corps , her liuing tombe , yet , beeing there interr'd , shee may reioyce it did , and doth both god and her enwombe : then o how blessed is that earth of thine , that two such sp'rites of life doth still enshrine ! that sepulcher of death , and seate of life thy blisfull-blislesse-blessed body , o i want fit words ( while words are all at strife , ) thy bodies ten-times blessed state to show : for , that stanch chest those pretious iewels keepes that keepe the chest secure in dolors deeps . then melt not , o melt not thy heart away in flames of loue , but loue to loue him still : for , if thou heartlesse be , where shall he staie ? and if thou kill'st thy heart , thou his do'st kill : for , thine is his , then for him tender it , with loue that is , for lasting , onely fit . thou think'st ( perhaps ) so well he loueth thee , that if thy soule for that deere loue should die , he would giue thee his soule , thy soule to be , sith soulelesse , now , his body , yet , doth lie : but sith from death to life he will remoue , he his must vse ; then keep thine for his loue thou canst not feare his losse that all reliues , for , ardent loue quite kils the ague feare : he can reuiue himselfe , that all reuiues ; and can make all , as if they neuer were : then sith faith holds , he is omnipotent , hold thee , by faith almightily content . let those whose faith begins but now to sprout , or senslesse things that feele the force he felt , themselues vnto their makers fortune sute , while their kind bowels , in compassion , melt : but be thou ioyfull , as thou faithfull art , " sith faith sucks comfort out of holy smart . the place that held him , earst , thou held'st an heau'n ; the time thou him enioy'dst , a merrie maie : comforts diuine , the duties to him giu'n ; the aire wherin he breath'd , eternall day : if these seem'd thus , whiles yet he liu'd to die , what are they now he liues immortally ? then let not feare doubt more than faith confirme , sith doubts are grounds for griefe to descant on : and each mishap our hopes doe make infirme ; though it we meete not , with suspition : " to force our friendship on a mortall foe , " makes folly triumph in our ouerthro . but , loue that hath in feares and hopes no measure , the more it longs her obiect to possesse , the more it doubts thereof , the dire displeasure ; and beeing disseis'd thereof , doth hope the lsse : but o! this loue is humane , not diuine , for faith will not let feare true loue decline . christ , to thy longing-loue , is as the riuer vnto the chased hart , which still he seekes ; and as men thirstie , mind but moysture euer , so loue doth thinke on nought , but what it likes : if that bee not , it seekes no more to bee , but beeing , it would be that , bond , or free . loue cannot liue without her obiect long , sith shee then ( longing ; ) liues a dying life : who weenes her right , then , to her offers wrong , as doth the husband that forsakes his wife : " for , in our deeds , which reason might reproue , " we scape vnshent , if they were done in loue . while loue doth lacke the oyle that makes it flame , it is all eare , or eie , to heare , or see who can bewraie , or where abides the same , that there she may in loy , or sorrow be : and listens vnto newes with longing-heed , in hope thereby to find her longingsmeed . if it be good , shee hopes it 's without peere ; if bad it be , shee feares it 's worse than ill : but be it good or bad , shee it must heare , although the ioy or sorrow her may kill : " desire doth neuer rest till that be had , " which , like to that desire , is good or bad . clothe him with diamonds that quakes for cold , or cramme his purse with crownes that 's hunger-pin'd : that , for a freeze gowne giue his iewels would , this , all his crownes for crusts of coursest kin'd : " as each supplie supplies not each defect , " so , nought contents desire , but his elect. they that haue most , are held most rich to be ; and they that haue their wish , held most to haue : then , as in him is all that 's wisht of thee , so hee 's the summe of all that thou canst craue : " it is the greatest gaine that can be made , " to get eternall good , for goods that fade . but rest these thoughts which thee of rest depriue , in paradise where he ( thou know'st ) do the est ; for there , he said , the theefe should , with him , liue , that day that he of life was dispossest : " then , when the life of loue is dead to griefe , " and liues to ioy , ioy is dead loues reliefe . hee , for vs , captiu'd our captiuitie ; and , what is that but death , the due of sinne ? which now he triumphs ore , in victorie , that we might still reioyce , not grieue , therein ▪ " when griefe is slaine , it is a wrong to ioy " our powres , in sorrowes seruice to imploy . yet greater cause of griefe griefe cannot giue : but greater cause of ioy , ioy cannot yeeld : griefe , ioy resists , and ioy , with griefe , doth striue ; thus , twixt these two , still doubtfull is the field : but ioy , at last , ( as true griefe doth presage ) shall victor be , and no more battell wage . for , this is he ( who though thus skarrified , tormented , slaughtred , and thus vilipended : that is , indeed , the first man deified , whom men-of-god , as-god , to men commended : to him the prophets gaue this testimonie , that , he should liue , as man to die for many : his skinne , the whips ; his flesh , thornes made vnsound ; the nailes , his nerues ; the cruell speare , his heart : sharp woes , his soule ; gods wrath , his mind did wound ; so , wounded was , in all and eu'ry part ! thus , his soules-soule was sacrifiz'd for sinne , that so our soules might , their lost glory , winne . his hand of pow'r , at first did figulate the belsire of mans most vnconstant kind : and shall those hands , that hand did figurate , this hand-almightie , by their frailtie bind ? no , no ( alas ) the scepter 's in that hand that doth both heau'n and hell , of right , command ! hee , like the glorious , rare arabian bird , will soone result from his incinderment , ( which flaming loue , and charitie had fir'd ) of sole selfe-pow'r , and owne arbitrement : and though his toyles be ( silke-worme like ) his tombe , yet shall his actiue sp'rite his flesh vntombe ! diuinely then , with triumph caesared , he shall reblesse thee with ten thousand blisses ; whereby thy soule shall aie be rauished with many millions of sweet comforts kisses ! whose sweetes shall be so super-naturall , that they , perforce , thy cares shall cordial . then cheere thee sacred virgin , mourne no more : the worst is past , the best is now to come : thy blessed wombe , his blessed body bore , to die accurst , for which , he blest thy wombe : the curse we caus'd , for which , he death indures , then mourne no more , but let the griefe be ours . fraile-fleshes signiorizing tyrant , fell , ( vsurping monarchie in her effects stearne hydra-headed sinne , with death , and hell ) he by his death , to free our flesh , subiects : then let lifes death , that lifes death doth reliue , kill thy quicke woes , and thy dead ioyes reuiue . serene thy woe-adumbred front , sweet saint ; let ioy transluce thy beauties blandishment : thy sonne feeles not ( for death is sence restraint ) yet sees , though dead , thy liuing languishment : which well he wots ( though it of loue proceed ) auailes him not , nor mends his killers creed . thou know'st thy charge , thy master thee impos'd , sacred euangelist , his soules deere loue ; to thee her sonne , as to her sonne dispos'd ; o then discharge thy charge , for her behoue : and like a sonne , yeeld her sad heart reliefe with words that flow from fellow-feeling griefe . come , come , o ioseph , nichodemus come , make haste , post haste , to take his body downe : he yet craues pitty , though he yet be dumbe : yet , by your ruth , your loue may yet be showne : though feare of men , did make ye god forsake , yet god , sith ye are men , will mercie take . you did none other than his minions did , whom , of base groomes , his grace did minnionize ▪ yet , in his troubles all their heads they hid , and left him for their sinnes a sacrifize : yet sith his armes are spread , them to embrace , ye may be sure hee 'l take you too to grace . then sith in loue , ye haue obtained leaue to take him downe that , humbled , so was raised , then downe retake him , and withall beleeue , he shall ( in heau'n remounted ) aid be praised : vp with your scala-coeli to the tree , to take downe heau'n ; for , heau'n of heau'ns is hee ! now , soule suppose thou see'st these worthy men laden with linnen , and with costly gumbes , vnto the blessed-cursed crosse to ren , t'interre his corps which death now ouercomes : where beeing arriu'd , the ladders vp they reare to take him downe , with care , surmounting care ! see how the infant church ( whose feeble force , hath scarse the strength to lift vp hand to head ) vnites her powers , to take downe his corse , that is aliue , and yet is perfect dead : see with what fearefull care , the nailes they draw , as if his flesh yet felt , or them he saw . what prouidence they vse , with linnen large , crossing his dead corps , that to death was crost , that so they may the better wield that charge , and not , by poize , to let him fall be forc't : see how the body doubles in their armes , while faith their loue , with feruor , double warmes . for , martyrs deaths , giue life to martyrs more , till death be tir'd , with reauing them of life ; this god did die , as nere did man before ; for , hee by yeelding meekely , conquer'd strife : his patience in such passions , and such spightes , doth life-inspire the faith of proselites . it is in vaine , therefore , with sword , or fire , to seeke to plant a faith which cannot growe ; for , saints blood chokes it ere it can aspire ; and , like a deluge , doth it ouerflow ! " for , when the church is bath'd in her owne blood , " shee 's cur'd of all diseases , in that flood ! who will not runne into an hell of paine for his hopes sake ; when he sees some therein ( for that same cause ) to seeme in blisse to raigne ; and by that blisse , eternall glorie winne ? " it 's sport to die , when life , and death conspire , " feare to exclude , and satiate the desire ! well , now , those women , that were fled him fro ( when tempests rag'd ) are come , the coast being cleare , to pay him their last dutie , sith no mo they shall not ( as they doubt ) him see , nor heare : now eu'ry one is busied , busily , to grace him , dead , that for their grace did die . now , downe they haue this dead life-giuing lord , and now , their zeale , with diuine adoration , performes loues complements in deed and word : now , he hath suffred , now , they suffer passion : they spice him sweetly , with salt teares among , and , of sad sighes , they make their obiit-song . o cruell hands ( quoth one ) that pierc'd these hands ; but , farre more cruell heart , that gor'd this heart ; curst ( quoth another ) bee their feet , that stand in sinners way , who did these feet endart : o ( quoth a third ) paine , still that head suround , that , with these cruell thornes , this head hath crown'd . infernall furies , whip them , that haue torne this blessed flesh , thus whipt , accursedly ; and be their flesh , with wants , to nothing worne , that thus haue worne the flesh of deitie : o worme of conscience , gnaw their soules to nought , that still did plague his soule , and vexe his thought . let neuer sunne recheere them with his raies , that iustice sonne haue thus in purple clowded ; let nere mouth ope , but spit in their dispraise , that haue these lips in death's pale liu'ry shrouded : " thus all like honny-bees sweet murmure make , " against those waspes , that spoil'd their honny cake . now , draw they forth their aromaticke gumbes , his flesh , most sweet , to make most oderous ; see , see , how , now , his traine ( late scatt'red ) comes , trooping , with drooping hearts , most dolorous , to helpe t'embalme him , and condole his death , and to consort his carcasse to the earth . see how , in peace , they striue , in loue , contend , to kisse , and rekisse , his gore-crusted face ; and , with each kisse , teares floods their force extend which shall anticipate the others pace : loe , how they hug him , with lowd-shaking cries , some , hugge his armes , and others legges , and thies . but , blest is he that hath his head in hold , hee holds his hold till crowd enforce him thence ; yet ere he parts , his kisses millifold , bewray his loue , and louing diligence : and , as the babe is loath to leaue the dugge forepin'd with thirst ; so , at his lips they tugge . sweet iesus , giue me leaue , in strong conceit , among these holy ones , to kisse thee once ; i , as vnworthy , will their leisure waite , with vigilant attendance for the nonce : though they , in loue , are not my selfe aboue , " for , who hath most forgiuen , most doth loue . if not thy lips , ( for , i confesse ( deere sweete ) i am vn worthy such preheminence ! ) yet giue me leaue to kisse thy sacred feet ; and wash them with my sad teares confluence : let me , with marie , who had much forgiu'n , ( yet i much more ) make them my highest heau'n . for , i ( aye me ) i am that lumpe of sinne , that made thy soule so heauie to the death ! i , eu'ry day , afresh thy woes begin , breathing out death , to thee , with my lifes breath : farre worse than he that ( blind ) thy heart did gore , for , i doe see , and yet doe wound it more ! o christ , with thy rod , strike my rockie heart , that it may flow for thee , as thine for me ; o let it bleed , in pittie of thy smart , and leaue to thinke on ought that grieueth thee : bleed heart , weepe eies , that blood and water may wash blood , and water , which i spilt , away . sweet , honnied sweet ! looke , looke into my heart , see what desires thy loue doth pow'r therein , touching thy loue ; i know thou hast the arte to make the same , in deed , thy loue to winne : sith thy grace makes the will , and deed , intire , o giue me grace to doe , as i desire . and as it 's written of the elephant , that he is fierce , to see grapes blood diffus'd : so let me ( wretch ) become most valiant gainst death , and hell , to see thy blood effus'd : who art the grape , which pressed on the crosse , yeelds wine of life , and makes vs liue by losse . when i behold thy still-fresh-bleeding wounds , i see the deed , to worke with the desire of my redemption ; which , my soule confounds with shame , though it the same doth life-inspire : whose good deeds , by desire , are onely done , though good deeds end , what good desires begun . when , when , deere lord , o when shall i , ( fraile i ! ) resist to blood , thy bloody foes resist ? when , for thy sake , shall i desire to die ? and in that deere desire , in deed , insist ? till when , i hold my deer'st desires to be vnworthy of thy crosse , much lesse of thee . can i behold thy gore rough-casted corse , thine , head , heart , hands , backe , side , feet , wounded all , and all to free me from thy fathers curse ; and all i doe , is but therein to fall ! i le trust thy secrecie ; hearke , in thine eare , i am the worst redeem'd with blood so deere ! then , good desires can nere repay the debt which thee i owe , by deeds , seal'd with thy blood ; my selfe , thy due , i should too much forget , to seeke to paie thee with none other good : for , i am thine , thou deerely paid'st for me , then both my life and death should honour thee . this world , this hellish world , doth dimme mine eies , ( my iudgements eies ) that they but darkly see the way to worke , by loue , as worke the wise , ( the godly wise ) whose workes tend all to thee : then helpe me , loue , to worke for thee alone ; meane while let me thy passion thinke vpon . now doth this louing sacred synaxie ( with diuine orizons , and deuout teares ) ensindon him with choisest draperie ; and to the sepulcher his body beares : and as they beare him step , by step , they poure downe showres of teares , which winds of sighes procure . but ah ( alasse ) his mother , all this while , like niobe ( as poets faine ) still sits : all as shee did her senses reconcile to senslesse death , and were in tranced fits : without or sp●ite or life , or heart , or soule , her violent woes her senses so controule ! now , loue , to his last home hath him conuai'd , that had no hole , in life , to hide his head ; this hole , in death , shall doe what life denai'd , yet shall it not long hold him beeing dead : for , heau'ns his home , earth's but the babylon , vpon whose riuers bankes , he still did moane . here loue contends with custome ; loue would keepe his corps without , custome , within the graue : but tyrant custome , swaying loue doth weepe , that her deere love shee may no longer haue : and , for a fare-well , volleys forth her voice , in grones , and sighes , and lachrimable noise . now hee 's interr'd that all the world intombes , but in the center of his court diuine ; yet least point of that center , now , enwombes this lord , whose greatnesse nothing can containe ! gods peace be with him , sith hee 's god of peace , till by his pow'r he makes his death decease , vnheau'n your selues , ye holy cherubins , and giue attendance on your lord , in earth : couer his corps with your celestiall wings , from all that naturally annoyes beneath : descend sweet angels ( legioniz'd in rankes ) and make your heau'n on his sepulchers bankes . there warble forth your hymnes of highest praise , in highest honour , of your highest lord : and lullabie asleep his watchers eies , with secret soule-enchanting sweet concords : whiles with eie-blinding beames of glory dight , he faire amounts , ●o frolicke his saints sight ! but tell me , o thou fairest faire of men , where do'st thou lodge ? at noone-day , where do'st sleep ? o tell my soule , and shee will find thee then , and , as her soule , thee found , will safely keep : for , thou more cleere than springs of esebo● hast made her , with thy more cleere , blood 〈◊〉 ! thy wintry-* woes are past , spights storms are ceas'd ; now flowres of comfort , burgen eu'ry where : then rise my loue ( thou canst not be diseas'd ) out of the * rockes holes rise , to mee appeare : and , in the holes of thee , her refuge rocke , my soule from from deadly sinne , and shame vp-locke . out of this rocke ( as out of paradise ) runne ( through the mosse of my most feeble flesh ) vnto my soule ( all soil'd with sinne , and vice ) gihons of golden streames , her to refresh : so , may it runne , o still so may it runne , till it hath made her , blacke , as bright as sunne . o gates of heau'n ! orientall , glorious gates ! o wounds ! no wounds , but hau'ns of heau'n secure ! neasts of cleane doues , and forts from fellest fates ! blessed balme-boxes , that all sores recure ! o let me liuing die , and dying liue , in these most holy wounds that life doe giue ! o let these wounds , these woundes indeprauate , be holy sanctuaries for my whole man ; that though sinnes sores it oft coninquinate , yet , there , it may be made as white as swanne ! o holy wounds ! wounds holier than all holies , still let your bloods , be floods , t'ingulph my folies . when woes doe wound me , wind me in thy wounds sweet iesus , that for me , with woe , wast wounded ; when foes , by wounds , my bodies life confound , then let my soule in thy wounds be surrounded : there let her rest securely , till shee may by thy high grace , resume , in blisse , her clay . when carnall lust , my flesh , ( fraile flesh ) inflames , then quench the same in thy wounds , bleeding still : when furie , with strong hand , my mind vnframes , then in thy wounds reforme it to thy will : in few , by this most bloody immolation , let my by parted selfe haue whole saluation . and thou , o iust commander of this all ▪ to please whose iustice , iustice death endur'd ; thou , that i hat death mad'st most patheticall , inspire me with loue , hope , and faith assur'd : that while i breath this ayre , my voice may be no light vaine ayre , but voyce aduancing thee . and deepely die each obiect of my sense , in tincture of thy sonnes all sauing blood : by which aspect my mindes reminiscence may ruminate the vertue of that good that is our summum bonum and the rate of sinne , gods wrath , and iust , though heauy hate . o holy god! then looke , o looke on me through the through wounded sides of thy deere sonne ; o let my scarlet sinnes , pure purple be in his deere blood , my sinnes purgation : for eu'n as through redde glasse , things red do seeme , so , through that blood , my workes thou good wilt deeme ! the kingdome of the flesh is swaid by sinne ; in christ , that kingdome , thou hast crucifi'd : then , let me dwell that faultlesse flesh within ; sith sinne subdues all humane flesh beside : then , there , o there ! let me both liue , and die , sith life , by death , there liues immortally ! the diuell , and the world ( two worlds of strife , with whom my flesh conspires ) my soule assaile : who , to destroy her selfe giues them a knife ; and so with them conspires , her selfe to spoile : then , if thou flesh her not with christ , shee dies ; for , shee in my flesh , liues none otherwise . but , shall i make long furrowes on his backe ? or stil make him but soape my sinnes to scowre ? shall he supply the pow'r my soule doth lacke ? yet shall shee still be idle with his pow're ? o no ( lord ) no , that 's not the way to winne , but , th' onely way to liue , and die in sinne . then helpe me ; lord , to help his helping might ; and , giue me of thy goods , to grace his grace : let not my sloth but clogge your actiue sp'rit ; although it doe the same , in loue , embrace : " for , sith in action , vertue doth consist , helpe me to worke together , with my christ. had i all faith , and mountaines could remoue , and though i gaue my body to the fire ; all this were nothing , if i had not loue ; then , liuely faith , meere loue doth life-inspire : sith then , without loue , faith doth nought but die , " giue me that faith that liues by charitie . had i , of men , or cherubins the tongues , knew i all secrets , or all prophesie ; fed i the poore , with all to me belongs , all these , without loue , do but , liuing , die : and , sith on loue depends the royall law , o let my faith ( lord ) worke in loue , and awe . christ is a rocke of refuge but to those that fight thy battailes ; then needs must i fight against both thy , and my still-fighting foes , and , euer flie to him , in want of might : let me rest on this rocke ; but yet , so rest , as , by my sloath , he may not be opprest . i long ( sweet god ) to see thy vnseene face ; then put me in this rocks most holy rifts ; that i , with moses , there may see thy grace , sith it cannot be seene , but through these clifts : but , if i be vnmeet thy face to ken , " shew me thy back-parts ; kind lord ! say , amen . god forbid that i should glorie , sauing in the crosse of our lord iesus christ : by whom the world is crucified to me , and i to the world. iohn davies of hereford . sonets . 1. the ofter sinne , the more griefe , shewes a saint ; the ofter sinne , the lesse griefe , notes a fiend : but oft with griefe to sinne , the soule doth taint ; and oft to sinne with ioy , the soule doth rend . to sinne on hope , is sinne most full of feare ; to sinue of malice , is the diuels sinne : one is , that christ may greater burden beare ; the other , that his death might still beginne . to sinne of frailtie , is a sinne but weake ; to sinne in strength , the stronger makes the blame : the first , the reed christ bare , hath powre to breake ; the last , his thornie-crowne can scarse vnframe : but , finally , to sinne malitiously , reed , crowne , nor crosse , hath pow'r to crucifie ! 2. although we doe not all the good we loue , but still , in loue , desire to doe the same ; nor leaue the finnes we hate , but hating moue our soule and bodies powres , their powres to tame ; the good we doe , god takes as done aright ; that we desire to doe , he takes as done : the sinne we shunne , he will with grace requite ; and not impute the sinne we seeke to shunne . but , good desires produce no worser deeds ; for , god doth both together ( lightly ) giue : because he knowes a righteous man must needs " by faith , that workes by loue , for euer liue : then , to doe nought , but onely in desire , is loue that burnes , but burnes like painted fire . 3. a righteous man still feareth all his deeds , lest done for feare , or in hypocrisie : hypocrisie ( as with the corne doe weeds ) still growes vp with faith , hope , and charitie . but it bewraies they are no hypocrites , that most of all hypocrisie doe feare : for , who are worst of all in their owne sights , in gods deere sight doe best of all appeare . to feare that we nor loue , nor feare aright , is no lesse perfect feare , than rightest loue : and to suspect our steps in greatest light , doth argue god our hearts and steps doth moue : but right to run , and feare no whit at all , presageth we are neere a fearefull fall . 4. come , follow me , as i doe follow christ , is the persuasiu'st speech the priest can vse ; this coniuration fiends can scarse resist ; for , shame will quite confound them that refuse . when pastors shew what should be done in deed , their flocke will follow them , though nought they say ; sith they the hungry soules and bodies feed ; and teach the rightest truth , the readiest way . thus , worthy priests get reuerence , loue , and feare , while wordy ones scorne , hate , and shame doe finde : for , winds of spight their highest sailes doe teare , who make themselues nought else but subtill winde : for , though a foote-ball mounts oft by the same , yet is it spurn'd and made the peoples game . 5. it 's not so blessed to receiue as giue : yet men abounding in all blessings take reliefe from all , yet they will some relieue , sith they see riches here , men blessed make . then , this world 's blest in shew , but curst in deed : christs body in the earth growes lesse and lesse : whose members , that should one another feed , let one another pine through wretchednesse . yet , seed is not the soyles wherein it s sow'n , but his that sow'd it : so , the almes we sowe is not so much the beggars , as our owne ; sith it in them for our soules gaine doth grow : then , of all soyles that yeeld most interest , " the belly of the beggar is the best . 6. praier , if it be compleat , is of pow'r to ouer-rule almightie pow'r and grace : for , it can their omnipotence procure to doe what not ? ( if good ) in any case . but as queene hester came before her king , two maids attending , to support her port , leaning on one , the other carying her princely traine , in most maiesticke sort . so , praier must attended be with two , fasting , and almesdeeds , commming to her king ! then , what shee will haue done , that will he doe ; though shee his kingdome craue , or any thing : but when shee comes not thus , the act of sinne is readier than temptation to begin ! 7. in th' act of sinne the guilt of conscience doth spoile our sport , sith our soules ( fainting ) bleed : for , that worme feeds vpon our inward sense , more than sinnes manna outward sense doth feed . but he on whom gods glorious face doth shine , the more his griefes , the more his ioyes abound : for , who are drunke with diuine pleasures wine , can feele no torments which the senses wound . then 't is a torment nere to be tormented in vertues cause ; nor , for sinnes fowle default : and , no worse tempting , than nere to be tempted ; for , we must peace attaine by sinnes assault : then blessed is the crosse that brings the crowne , and glorious is the shame that gaines renowne . 8. vertue consists in action ; which consists in doing that which vertue doth command ; but this iniurious world the same resists , whose actions are perform'd by vices band. then , hardly can the willing , weake in act , shew forth the vertue of their actiue will ; but that the world their vertue will coact to act the part of vice with greater skill . then , let the willing-weake the world forgoe , and act the parts of vertue , where , alone , god , and his angels , may their actions know ; so shall they be beloued , prais'd , and knowne : " for , cleere is muddy water standing still , " but beeing stirr'd , it looke like puddle will. and , hide me in the wildest waste or wood , yet fame will find me out if i be good . finis . london . printed by john windet for nathaniel butter , and are to be sold in pauls church-yard , by saint austins gate . 1609. notes, typically marginal, from the original text notes for div a19902-e130 the 〈◊〉 notes for div a19902-e2740 * vvere it possible . teares . 〈…〉 . 14 reg. 31. sinne. * in respect of his manhood * lam. 1. 12 ▪ bell , & dragon . [antiteichisma], or, a counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of jesus, or, the exaltation of his person and name by god and us in ten tracts against jewes, turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by tho. barton ... ; wherein is added a tryall thereof. barton, thomas, 1599 or 1600-1682 or 3. 1643 approx. 294 kb of xml-encoded text transcribed from 58 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a31115 wing b996 estc r21325 12119382 ocm 12119382 54419 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31115) transcribed from: (early english books online ; image set 54419) images scanned from microfilm: (early english books, 1641-1700 ; 242:e87, no 12) [antiteichisma], or, a counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of jesus, or, the exaltation of his person and name by god and us in ten tracts against jewes, turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by tho. barton ... ; wherein is added a tryall thereof. barton, thomas, 1599 or 1600-1682 or 3. [8], 249, [1] p. printed by r.c. for andrew crooke ..., london : 1643. imperfect: special title page for a tryall: apodeixis tou antiteichismatos. london : printed by thomas purslow for andrew crooke, 1643, is lacking on filmed copy. reproduction of original in thomason collection, british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of 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encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. jesus christ -name. 2006-04 tcp assigned for keying and markup 2006-07 spi global keyed and coded from proquest page images 2007-02 robyn anspach sampled and proofread 2007-02 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion αντιτειξισμα , or , a counter-scarfe prepared anno 1642. for the eviction of those zealots , that in their workes defie all externall bowing at the name of jesus . or , the exaltation of his person and name , by god and us , in ten tracts , against jewes , turkes , pagans , heretickes , schismatickes , &c. that oppose both , or either . by tho. barton master of arts in oxford , and now rector of westminston in suffex . whereto is added a tryall thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal . 111.9 . utilitas proximo : gloria deo. london , printed by r. c. for andrew crooke , and are to be sold at his shop at the signe of the greene dragon in saint pauls church-yard , 1643. to the sacred maiesty of the most high , mighty , and illustrious prince charles , by the grace of god , king of great britaine , france , and ireland , defender of the faith , &c. dread soveraigne , i have beheld with regard the crucifying of our saviour in his name , and the shamefull handling of his church for not assenting to the act . a paper-statue is extant of both , and dedicated to a member in your house of commons . against it my pen adventures . whereto conscience bindes , thither i tend . no clouds of horrour shall frighten my obedience from god and the king. acknowledging therefore your majesties supremacy , the next under christ , i appeale unto caesar . at the footestoole of your sacred throne , mercy may be had in iudgement . who hold this against any right , i sue not to them for pardon . that is one way , i am sure , and enacted too , to strangle the independent monster . an evill daily felt : and let me not live to pray , if i pray not god heartily for the reformation . my petition to your most excellent majesty humbly begges a gracious acceptance of this primetiall , and the forgivenesse of such presumption . the almighty settle peace , continue the gospell , and prosper both : both under your majesties highnesse , and your highnesse progeny , till christ come in power and glory . most loyall to your majesty , and obedient to the church , tho. barton , to the honorable the knights , citizens , and burgesses of the house of commons assembled in parliament . most renowned worthies , this antiteichisma stands under high protection fortified . opposition it had , and shall have still . but your honour advanceth truth , and nothing more . nothing hath beene more obscured is seene , and how . age doth not , cannot wrinckle her . where the clouds of sophistry be dispelled , her face shines with beauty . to begin this beliefe , j published this . the common charmes of superstition take not me . whereat j aime , the marke is hit . j beseech you embolden me , and i can speake plaine . whilest the close followers of truth and peace are pursued , the two sacred sisters be forced by humorists . and so impetuously , as if their being present were the present being of incendiaries . a strange paradiastole : observe it , i have done . be you ever under the divine influence , and j the humblest of your servants , tho. barton . to the reader . who will correct , not desame ? i feare not the learned and judicious . dis-favour of the vulgar hath little force to hurt . the schismaticall may lay his will , or me by . momus goes chocking hence , and zoilus chafes himselfe unto madnesse . if any one thinke here is no good , let him looke , and finde . he that gets by , hath fully repaid me . to him that proves so thankfull , i give all ; that doth not , nothing . t. b. errata . pag. 3. l. 9. read intention , p. 10. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 17. l. 13. r. for , p. 26. l. 27. r. earth , p. 32. l. 7. r. fist , p. 52. l. 5. r. helcesaits , p. 56. l. 36. r. they , p. 70. l. 7. r. in it . p. 71. l , 24. r. faith , p. 76. l. 24. r. confesse , p. 90. l. 34. r. the eleventh , p. 100. l. 31. r. that . αντιτειξισμα , or , a counterscarfe , prepared anno 1642. for the eviction of those zealots that in their workes defie all externall bowing at the name of jesus . tract . i. phil. 2.9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 9. wherefore also god hath highly exalted him , and given him a name above every name : 10. that at the name of jesus , every knee should bow , of things in heaven , and in earth , and under the earth . 11. and the every tongue should confesse , that jesus christ is lord , to the glory of god the father . the apostle , in the five first verses of this chapter , makes an adjuring proposall to the philippians , and in them to us . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or proposition is , that mutuall love be in all humility zealously preserved in the church . to settle this , observe the vehemency of his charge . if ye will have any , or will that i shall have any comfort in christ ; if ye will partake , or will have me partake of the goods in the church ; if ye will be joyfull , or will that my joy should be full in the unity of the spirit ; if ye have any pity one to another , or piety toward me , ver . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be of like minde , keepe love without dissimulation , ver . 2. with all meeknesse preferre one another , ver . 3. looke one upon another affectionately , and inflame my affections toward you by doing what i command , ver . 4. having thus induced what he would , saint paul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next , prepare them to receive the force of his argument . ye all inspect one saviour , are all called christians ; why will ye be distracted ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the same minde be in you which was in christ jesus , ver . 5. in the sixe following verses is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the confirmation it selfe illustrated , ab exemplo , in the person of christ . first , by his divine majesty before his incarnation , ver . 6. secondly , by his humiliation at the assumption , and after , unto the end of his passion , ver . 7 , 8. thirdly , by his exaltation at , and after his resurrection , ver . 9 , 10 , 11. did the eternall sonne of god so much for us ? and shall not we doe any thing for his sake ? how obedient was he to his father ? may his adopted then be immorigerous ? was not he exalted after his humility , that we might be advanced through him ? and shall not we be humbled now before him , by whom we hope to be glorified ? if this hope be in us , in us is charity ; in charity humiliated we will doe all things , endure all things , waiting with patience for the appearing of our lord jesus . having seene the scope of the apostle , we descend into the particulars of the text. these three verses denote to us , that whom god exalted , we must , and for the same cause extoll our saviour . the generall parts are two . first , summum ▪ opus , the highest worke . exaltatio personae , & exaltatio nominis , the exaltation of his person , and the exaltation of his name . either of them by god , and by us either . by god in the 9. verse , wherefore also god hath highly exalted him , and given him a name above every name . and by us in the 10 , & 11. verses . that at the name of jesus every knee should bow , of things in heaven , and in earth , and under the earth . and that every tongue should confesse that jesus christ is lord. secondly , finis summus , the highest end ; gloria dei , the glory of god. all that is done , is to the glory of god the father . both are raised on sure ground . there is a propter quod at the entrance to tell us that . a supernaturall conjunction , and a supernaturall effect . god and man in one to set at unity god and man. for the union and for our salvation ; therefore god hath highly exalted him . we have now gained these praecognita ; god is prime efficient in the exaltation , we subservient ; god and man the materiall cause , the union the formall ; our salvation the next finall , and the glory of god the last . the formall , and the finall first in execution , are first in hand . the efficient ; and materiall will be next ; the subservient after ; but the first intension in execution last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also . the two first words , wherefore , and also , are , as the most reverend and learned bishop andrewes said , the axis , and cardo , the very point whereupon the whole text turneth . it concernes us then to be wary here . for if we mistake this , we run into a labyrinth of errors . in the text there is a cause preceding , but what this cause is , that is it . the papist will have humanitatis meritum , his humility and obedience the meritorious cause of his glorification . which if we grant , it may be thought that christ had greater respect to himselfe , then of us . secondly , it will be inferred that man may merit divine honour . and thirdly , it may be denyed , that christ had his clarification by nature , which is arrianisme . the fathers whom they urge , ambrose , hierome , chrysostome , augustine , vigilius , beda , &c. understand by merit , viam , ordinem , & seriem perveniendi ad gloriam , the way and order of the eternall purpose unto glory . meritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus per quod pervenitur ad honorem , quamvis gratuito destinatum & donatum , merit figuratively is a meanes whereby that honour is obtained which was freely given , so calvin , polanus , tilenus , vorstius , &c. and who will ponder saint augustines words immediate to those bellarmin citeth , shall find no other then merit abusively taken . that the mediatour of god and men , the man christ jesus , saith he , might be glorified by the resurrection , prius humiliatus passione , he was first humbled in the passion . non enim a mortuis resurrexisset , si mortuus non fuisset , for he had not risen from the dead , if he had not first beene dead . by his next words then , humilitas claritatis est meritum , humility is the merit of glory ; what intendeth he but that humility goes before glory , and glory followes humility ? descend we but sixe lines , and he sets humility and glory in order , as the seed before the fruite . most evident it is in saint luk. 24.26 . christ ought to suffer , and so goe into glory . propter quod , or the wherefore in the text , doth not tell us that christs humility was the efficient of his exaltation , or his exaltation the reward merited by his obedience ; but declares the cause of his comming to and for us , and the going out of his submission , whereby he acquired glory . or if you will , his humility is there propounded as an example unto us , that we might know how and by whom to obtaine glory , as in the morall . for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be paralleled at psal . 45.7 . act. 20.26 . heb. 3 7. 2 pet. 1.10 . it is a note of consequence . and this saint athanasius , and saint cyrill have observed against the arrians . no cause other of christs exaltation was the prevening humility , unlesse that which is called sin● quâ non , as the race may be said to be the cause of attaining the bell . indeed , oportuit ut praecederet humilitas , a necessity there was that the humility of his passion should be before the height of his glorification , saith saint augustin . but we must find another cause of his exaltation , unlesse we will seeme to abet dangerous errours . the text is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also ; so is the syriacke , so the vulgar , and so doth arias montanus , erasmus , beza , &c. interpret . there is then another wherefore , or the same wherefore was before , either understood , or expressed . looke we backe unto the 6. verse , and then forward unto this ; and tell how the sonne of god came to be humbled . amavit quem precio redemit , his love moved him to it , saith tertullian . and his love gratia unionis , by the gracious dispensation , or the uniting of the divine and humane nature in one person , did it . the same that caused the sonne of god to be humiliated , caused also the sonne of man to be exalted . god could not be humbled , but by the humanity , nor man exalted but by the divinity . nor did the humanity , or possibly could it , merit to be assumed into the godhead . to be so assumed was that grace we terme the grace of union . nor was this grace for himselfe , he wanted not our nature , but for us , we wanted him . because he would doe good to us , he would doe it this way . and this way , that what was fittest for our remedy , one and the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might dye in the one nature , and rise by the other , said leo. secondly , if at the former verses demand be , why he was so humbled ? the articles of our faith , and the fathers according to the scriptures , answer , ex causa humanae salutis , that the whole obedience of christ points out our salvation , as the efficient meritorious cause doth its proper effect . the propter quod of his humiliation tends to us ; propter nos & de nobis dictum est [ exaltavit & donavit : ] and for us also is the propter quod of his exaltation , as athanasius . in his owne person both , but for himselfe neither the one nor the other . so bountifull he , that whatsoever he did , was done to make us partakers of his excellencies , mat. 20.28 . surrexit christus , exultet universus mundus , as saint augustin , for whom christ dyed , let the whole world exult , now he is risen . he undertooke death , ne mori timeremus , that we might not feare to dye : oftendit resurrectionem ut nos posse resurgere confidamus , he rose that we also may be sure to rise , saith gregory for us onely his humiliation , and his exaltation acquired in his person , merited for us onely . for us both , that we might give him the more glory . this is ecclesiasticall and in primis , saith athanasius . we deny therefore that christs humiliation secundum carnem , as a worke of his humanity , was the propter quod , that merited his exaltation . but are positive that propter quod formale , the internall , impulsive , or formall cause , wherefore god highly exalted him , is the grace of union : and satisfaction being made by his death for us , that glory may be ours also is , propter quod finale , the externall impulsive , or first finall wherefore of his exaltation . the papist here slander us in saying , we allow not christ to merit ought . for first our tenet is , that not for any thing in the flesh , but for the word whereto the flesh is united , was the flesh exalted . secondly , that god being made man , in the person of god and man , was worthinesse to deserve over and over what we can conceive . thirdly , that it is supercilious curiosity , wherein scriptures are silent to define what christ merited to himselfe . fourthly , that it is expressed throughout the testaments , old and new , that he had little or no regard of himselfe , but for us ; all that might be for our salvation . lastly , that the humility , and the glory being set downe in the eternall decree , the glorification followed the humiliation , suâ sponte , of its owne accord , or by the union necessarily . and this is held the principall reason , wherefore the man so humbled both might and ought to be so highly exalted . bring these together , and the lutherans , and calvinists so well agree here , that who oppose in what follows , will be condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by that which went before . true christians we referre the wherefore in the text , not to christs being made obedient onely , but to the cause also of his humiliation . it was his charity there : he would be humbled unto , that we might be delivered from death . and his charity here also : he would be exalted , that we through him might be glorified . our freedome then from hell , and entrance into heaven beginning at his love , have perfection after his obedience by his exaltation . his humiliation merited our exaltation , though not his owne . his owne was by the union , and not in any thing else measured unto him . we finde not why hee should merit any thing to himselfe , whose perfection wanted nothing that might be acquired by merit . this we know , it was decreed , that god should be inhumanated to dye , and rise againe for us . as inhumanated he dyed ; and is exalted as inhumanated . the flesh is the instrument of the word , wherein it doth subsist . the flesh therefore subsisting in the person of the sonne of god we determine the propter quod , or wherefore , why the sonne of god did dye . the same subsistence , propter quod etiam , the wherefore also , why he is exalted . he dyed ; how ? as man ; why ? for us . he is exalted ; how ? as man ; why ? for us . for us then is the other propter quod , or wherefore in the text. wherefore also god hath highly exalted him . tract . ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god hath highly exalted him . wherefore hath beene declared , we now are at the exaltation , and that first of the person by god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is agent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , high exaltation , the worke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole person of god and man , the object . these three may not be separated : for none can super-exalt , save god , and none be super-exalted save jesus . god is the onely powerfull , and jesus the onely worthy . before it was said , christ humbled himselfe , ver . 7. but now it is god that exalts christ . in the low estate the humane nature was very busie , but this high advancement must be a divine act onely . as god onely could never have dyed , so man onely could never have beene exalted . man did nothing in the exaltation , god was all in all , rom. 1.4 . the originall is emphaticall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god , which christ was in his humiliation ; for he resumed his soule by the same power , wherein he laid it downe , john 10.17 . though the scripture ascribes christs exaltation to the father , acts 2.24 . yet doth not exclude the power of the sonne . it sheweth , essentiae & operationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the identity of essence and power in them : the very same god , which the father , the sonne and the holy ghost are , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god. the god which the father is ; for god the father raised him from the dead , 2 cor. 2.21 . and set him at his right hand , act. 2.33 . the god , which the sonne is ; for god the sonne raised againe the temple of his body , john 2.19 . ascended into heaven , john 3.13 . and is set downe at the right hand of the throne of god , heb. 12.2 the god , which the holy ghost is ; for god the holy ghost shall quicken us , rom. 8.11 . with the same spirit was christ annointed above his fellowes , psalm . 45.7 . and beyond measure , john 3.34 . the exaltation then is a worke of the whole trinity undivided , and essentially common to the three persons . not that it is essentiall ; for then the father , and the holy ghost must be exalted , and not the sonne onely . but the worke is personall , because terminated in the person of the sonne of god. the father and the holy ghost did exalt , but neither the father , nor the holy ghost is the person exalted . it is the reall distinction of the persons makes this distinction reall . this is the symphony of the church ; the fathers in all the councels expound it thus , and so ● s it understood in the articles of our faith. one and the same god in three persons exalting , and yet not three but one exalted person . the god it was is proved , but what the god did , would be declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , that is , multiplicavit sublimitatem , he multiplyed his sublimity , as the syriacke : he exalted him , as the vulgar : super-exalted , as arias montanus : insummam extulit sublimitatem , he lifted him up unto the height of all heights , as erasmus , beza , &c. highly exalted , as our translatours . we have here as the most reverend bishop observed , a decompound , super-exaltavit , his exalting hath an ex , and a super , whence and whither his person was exalted . whence ? from the dungeon with joseph , from the den with daniel , from the whales belly with jonas . or if you will from the three extreames of his exinanition , death , the grave , and hell. whither ? to life , to heaven , to the throne of god. the full of his exaltation is his resurrection , ascension , and sitting downe in the highest glory . three to three ; the highest three answer the three lowest . first he dyed , then was buryed , last of all descended into hell : so at his exaltation , first he rose , then ascended , last of all sate downe at the right hand of the father . the amends is full . for death , shame , and a death of shame in the former verse , he hath life , glory , and the life of glory in this . these all , and ever all ; for he is factus dominus , made the lord of life and glory . this last is ultimus gradus , the super , or that above , super quod non est super , above which there is nothing above . the day in deed of his resurrection was the feast of the first fruites , levit. 23.10 . for then was the passeover , and then in canaan corne began to be ripe . the sheafe of first fruits was on that day , being the day after the sabbath , brought to the priest , and waved before the lord , that the whole harvest might be sanctified . christ was that day , primitiae dormientium , the first fruites of them that slept , 1 cor. 15.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten of the dead , colos . 1.18 . thenceforth was the whole lumpe sanctified . but on that day he had the first fruits onely ; had he therefore gone no higher , we could goe no further . an exaltation he had then , but his super-exaltation forty dayes after . the stay he made was not from any defect in himselfe . to confirme the truth of his resurrection was one cause , and to shew the glory of himselfe risen , another . the first , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by frequent apparitions , and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by externall workes of humane nature . the second , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by shewing himself in other formes , and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by suddaine vanishings . when his disciples were informed , their ministry consecrated ; when all was done that he would , he let them see , that though his humiliation had an usque , so farre , and no further , yet his exaltation was higher and higher . beyond the sight , and above our conceite . he was lifted up , act. 1.9 . exalted to the right hand of god , act. 2.33 . and the protomartyr saint stephen saw him standing there , act. 7.56 . non ubi verbum deus ante non fuerat , not where the word god never was , but where the word made flesh sate not before , saith ruffinus . that is his high exaltation , and to it his resurrection , and ascension were the motions . glorificatio christi resurgendo , & ascendendo completa est , by rising , and ascending he went into eternall glory . so high , ut nos desuper protegeret , that from above he may protect us below . non ergo turbemur in terra , as saint augustine preached , our saviour is in heaven , we need not therefore be troubled on earth . we need not , if rising from sinne to righteousnesse , we ascend in heart to christ , that his grace may descend on us to keepe our hearts still exalted unto him . the high exaltation of the person is past , the person exalted is next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him . him , that is , christ ; not according to the one or the other nature scorsum , a part , but totam personam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole person of god and man , according to both natures . indeed , in forma dei semper suit , semper erit claritas ; in the forme of god ever was , ever will be clarity . one & the same without alteration . but if we consider with the fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one reason of the deity in and by it selfe , and another according to the dispensation , that may be said of the god-head in the personall union , which otherwise would derogate from god. as therefore christ emptyed himselfe according to the deity , in the former verses , so is he according to the deity exalted here . he emptyed himselfe , non suis se viribus exercendo , as novatianus , by vailing , and is exalted by manifesting the god-head in the flesh . the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a respect onely , and so is this . the exaltation then according to the deity is no accession thereto , a declaration onely of the high power , authority , and majesty thereof , rom. 1.4 . but though the deity was not , could not , save in that respect , be exalted , yet the person of christ according to the humane nature was highly exalted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really , simply . for whatsoever is spoken of the one nature , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by communion betweene the parts and the whole truely predicate of the whole person . highly therefore exalted properly as man , omne quod insirmum & fragile absolvendo , as ruffinus , by deposing the assumed infirmities . for the humane nature wanted something in it selfe , though there was nothing wanting in the person wherein the flesh subsisted . it wanted , that through those wants the worke might be done ; when that was past , all those supernaturall excellencies were communicated to it , which might possibly stand with god and man. the gifts of christs body and soule are more , and more perfect then all other creatures , angels , and men , can comprehend . yet , as high as they be above , are not against nature . nature still remaines created , and so in her essentials , that our flesh , and the seed of david , shall in celestiall glory reigne for ever and ever . the majesty of christ is not the same in both natures . increated the one , created the other . no creature can be equall to the creator . we extoll his humane nature to the height , but convert it not into god. god and man as one immanuel , we worship with one worship ; but not god as one , and man as another . for then christ must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common man like us , and partaker of divine glory by grace , saies cyrillus alexandrinus . by the dispensation of union he hath this honour , but by this one adoration the natures are not confounded , nor by the two natures is the adoration doubled . hold here , and erre not . for as christ was exalted quoad loeum , in place out of the grave , above the earth , and from the earth , farre above all the heavens , ephes . 4.10 . so was he , quoad dignitatem , in dignity , above all rule , power , might , dominion , and every name that is named , not onely in this world , but also in the world to come , ephes . 1.21 . thus highly according to his humanity properly , and yet his proper humanity is farre inferiour to his deity . fitted so to it it is , that all things are under him . every knee of things in heaven , on the earth , and beneath the earth doe , and must bow unto his super-exalted person . the ebionites , that make christ a meere man ; the arrians , that grant him no true deity ; and the apollinarists , that confound the persons in the trinity , are condemned by the apostle at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the god , the blessed trinity exalted him . the philosophers , and sadduces who scoffe at the resurrection of the flesh ; the jewes and corinthians , that deny christs resurrection ; the appellites , who counted his ascension a dissolution of his body into the foure elements ; and the manichees , that withstand his sitting at the right hand of god , in respect of his flesh , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the height of heights , so highly did god exalt him . the christolites , that attribute the exaltation to the deity onely ; the valentinians , who will have christs body aethereall after the resurrection ; the carpocratians , that say his soule not his body ascended ; the eutychians , that imagining a reall effusion of the divine proprieties into the humane nature deifie his flesh ; and the romanists , who by a magicall demurmuration detract christ from the third heaven , not into the globe of the sunne , where the seleucians placed him , but into the very accidents of the bread at the communion table , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him perfect god , and perfect man , god hath highly exalted him . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still our argument is the union , and our salvation . true christians we acknowledge the omnipotent power of god the father , sonne , and holy ghost to be the efficient of the exaltation . the worke was individedly of the three , though fitted but to one . the second person , by the eternall counsell of the holy trinity , undertaking the humiliation , with him the other two exalted him . we seclude not the person exalted , from the agent exalting : because their essence is but one . who are holy , holy , holy , are the same lord and god. the godhead then exalting , the advancement might be high . as high say we , as god would . we know not how high , sure above death ; not to dye againe , to be immortall ; not on earth , above the heavens ; not to glory created onely , above , to the glory of the father . at the right hand of god , thither we beleeve ; but the immensity of the power , dominion , and honour we comprehend not . it is enough for us that his authority royall is so manifested , that we doubt it not . and our comfort is , he hath so dispensed with the manhood , that our nature remaines for ever entire in his person . being therefore our head , and such a head , he can no more forget us , then not remember himselfe ; and remembring us , is both able and willing to bring us unto himselfe . rejoyce we may and be glad ; we are his members ; he is gone before , we shall follow after . his humiliation was to purchase us , his exaltation to provide for us : whom he purchased by his blood , he will at the time receive us into his glory . for , for our sake he humbled himselfe ; and our cause is the cause , propter quam , wherefore also god hath highly exalted him . tract . iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hath given him a name , which is above every name . the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also , hither . we may not forget the union , nor for whom the union is . these are praecognita in the text , and were fore set to set forth the truth . nor doth the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , tell us why a name was given onely , but who also gave , and who received the name . it carries backe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now we have no more to say , why a name was given , who gave it , and to whom , then was before of why , who , and whom exalted . the grace of union is first in why , and that we may be of high esteeme in him is finall . the trinne god is the efficient giver , and god and man the person named . how then god gave him a name , and what a name he gave , is next . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he gave . there is no difference in the translation . the syriacke , the vulgar , arias montanus , erasmus , beza , &c. and our english version is the same . the greeke word signifies a gift , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saint chrysostome so expounds it , per gratiam & gratis ; not by grace of adoption here , but of union , as before . it is not then a giving , ab aeterno , without beginning ; but such a giving as being from eternity decreed , was executed in time . i see not why any should here minde the naturall donation in the eternall generation of the sonne ; whereby the father communicates suum esse , his being to another , which still is his owne . for if this be it , christ hath no other essence then the father , or this donation is not the full of his person . dare significantiam habet manifestam , saith nonius marcellus , to give hath a manifest signification . it tels out and leaves nothing untold . christ is more then the sonne of god ; the sonne of man is he also . this he was made in time , that he was begotten before all time . as begotten and made , this giving must be according to both . it is true , christ hath no other person then the sonne of god is ; yet in his person are two disparate natures . the sonne of god then doth expresse his whole person ; but not totum personae , the whole of his person . another giving therefore to make all apparent , and this is temporall . not momentary ; beginning in time hath no time to end . as the sonne of god christ was ever named , and never not named ; because ever borne , and never not borne the sonne of god. as the sonne of god and man he was once borne to be for ever named , what he was borne , emmanuel , god with us . for ever named ; because he will be for ever in ours , that we may be for ever in his . lastly , as risen from death , he was the first borne of the dead . a giving then , and more and more after , as he was exalted more and more . of these three the first is really distinct from the other two ; and being before all time begotten , found no time to be so given . we seeke not after this ; a time the eternall begotten had , and when the fulnesse of time was come , began the time of this giving . then god sent his sonne , gal. 4.4 . and by his angell gave him a name then , mat. 1.21 . then was the giving , but the illustration not till now . now no other name ; no other person now . now no other person ; the person before humiliated , as you have seene , is the same exalted now . nor any other name now ; the name before scorned , is the same glorious now . given , at first , as saint chrysostome said to the heretickes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was of no esteeme in the world ; and when given for gone , by an ignominious death , god gave it againe , or set it sorth to be knowne , as eminent it was in it selfe , by his powerfull resurrection . for to give here is as elsewhere , to manifest . all power in heaven and in earth is given me , saith our saviour , mat. 28.18 . not that all the power he now hath , was not his before now , but what he ever had was not opened till now . nomen tune accepit a patre , cum a creatura caepit sciri ; he then received the name of the father , when he began to be acknowledged by the creature , as saint ambrose . manifestationem ergo illius nominis donavit ei deus , god therefore after the resurrection , gave to him the manifestation of his name , saith the master of the sentences . this name-giving then was to the exaltation , as the epiphany to the nativity . for hodie genui te , to day i have begotten thee , is applyed to it , act. 13.33 . that exaltation the nativity , and this giving the publication . for therefore are things lifted up , that they may be in view . because , as the most reverend bishop andrewes said , they which be exalted , seeme not so to be , till their so being be made publike in the world . this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath given , is out of question . the fathers , greek , and latin , make no other glosse . the maine doubt is , what the name so given is . nomina , saith cicero , sunt tanquam rerum notae , names are the expressions of things . nomen quasi notamen , as saint augustine , isidore , &c. name is a note of that which the understanding cannot behold , but by representation in it . the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to some etymologists . as if there were a similitude betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a law , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name . for as the law doth present to every one his owne , so doe names the species , or formes of nature by a secondary image of things . others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a help , and did bring to the understanding . nomen quasi novimen , as festus , a name tels what we know not . then if we know not the name , we cannot teach what you would know . nomina si nescis cognitio rerum perit . though man in his integrity was able to impose names to all things according to their nature , yet by his fall is so weakened that he knowes onely the manner of being , not the being of things in nature . and though we know nothing but names , yet through them , as the vines doe by their palmites , we lay hold of the elme . when we shall be perfectly renewed , we know no more by deduction of termes , but by vision of things , 1 cor. 13.12 . a name therefore was given to him , that by it he might be acknowledged of us . whatsoever then the name is , such a one it , as doth name what he is , whose it is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for isocrates could say , that as the names of things are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so should their vertues be esteemed . here is no hebraisme , we meane not the person onely , nor only his power and glory , but a name of the person , which may signifie his excellency according to both natures , in himselfe , and to us . this is jesus , and can be no other . the wherefore , we had at first , tels us so . if we bring it hither , to why was a name given him ? answer is made , gratia unionis , for the union of god and man. to shew that he was true god , as well as perfect man ; the saviour of his people from their sinnes , matth. 1.21 , 23. for before the incarnation no man called jesus was ever god. god and man were before appointed to be one , and god was our saviour ; but our saviour was never god and man before . as god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saving , or the saviour he . but as god and man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the saviour , which is christ the lord. or if you will looke no farther then the giving of a name , to know what name was given , you may be satisfied there . for it is granted by all , that the giving of a name here , is the exaltation of his name . dicitur res fieri , quando innoteseit ; for in scripture often a thing is said to be done , when it is made to be knowne , as peter lombard hath observed . i finde not that any one of the fathers , nor any one of our church , or of the churches beyond the seas , denies this . this granted , the name exalted was the name humbled . because nothing can be lifted up , but must have an unde , whence it was lifted . neither the name god , nor the name christ was despighted in him . for his enemies neither acknowledged him god , nor christ . jesus was the name called his at his circumcision , by it he was knowne , and in it revealed . it among the jewes signified nothing , save a vile man , a carpenter , a friend of sinners , a drunkard , a glutton , a sorcerer , a devill , one ambitious , a seducer , a blasphemer ; to put out it , they crucified him , and after his resurrection hired the souldiers to say his disciples had stolen him away . no doubt of this , we have it recorded in the foure evangelists . if any man can shew me how any other name of christ was so abased , or neare so , as this , i le yeeld to that . but since no other can be found so aviled , this must be it . the name of god the jewes highly reverenced , and in the name of messiah , that is , christ , or the annointed , they gloryed . onely jesus was the name of scorne throughout his humiliation . if then there were a name to be advanced highest , jesus is it . for from the lowest to the highest , is the highest advancement ever . have some faith in going with me unto the next words , and you shall as plainely see that this is the name , as in the text you see plainely that the name given is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name which is above every name . to the question , what name is given ; answer is , that name which is above every name . if this be proved to be jesus , the resolution is made . to make this good , and not delude any , i le tie my selfe unto the very words of the apostle . in the translation there is no materiall difference , the syriack and montanus leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the particle which : the vulgar , erasmus , beza , and our bibles expresse it . whether then we read a name above all names , or a name which is above all , that is the name given , which is above every name . the super-exaltation is evident , and by the evidence thereof the name appeares , in super , above all . tor the super omnia , above all , in the syriack is praestantius omnibus , more excellent then any , and that we are sure is the name of jesus . because there is no salvation in any other , neither is there any other name under heaven given wherein we must be saved , act. 4.12 . foureteene hundred yeares agoe origen so interpreted it , est nomen , quod est supra omne nomen , jesus , the name which is above every name is jesus . saint cyrill thinketh that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name jesus is the new name at isaiah 62.2 . and inferreth that when christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten , and of many brethren , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he who is his father by nature , following , if i may so say , the lawes of fatherhood , defined it , or set it out in full to us . what other name doth saint augustine understand at phil. 2.9 ? chrysologus in one of his sermons preacheth this the name , and so doth saint bernard , hoc nomen novum , quod os domini vocavit , quod & vocatum est ab angelo priusquam in utero concipitur ; this name above every name is the new name which god named , isa . 62.2 . and which was named by the angel before christ was conceived in the wombe , luke 1.31 . thus gorran , ambrosius catharinus , stella , aretius , haymo , erasmus , cornelius a lapide , &c. thus also the most eminent for religion and learning in our church have expounded it ; and in the next verse it is so named . nor without reason , for at luke 1.32 , 33. all this by the angel was foretold then , to be fulfilled now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this jesus shall be great , how great ? even so great , that he shall be called the sonne of the highest ; he shall raigne , and of his kingdome shall be no end . no end of it , none greater then he : the prediction is here answered , god hath given him a name which is above every name . this name jesus , and no other : nor preferre i , excepting no name , no not the name of god , any person before another . for the glory of this name is , as in the end will be declared , the glory of the trinne god. the most learned bishop sheweth it is above all to him , above all to us ; and without blasphemy , to the other attributes , i prove it above all in it selfe too . above all to him , saith that reverend father . for though many titles of the deity sound and seeme to be more glorious , yet he esteemes them all not like this . why ? for no other reason , but that they had not , nos homines , us men , and nostram salutem , our salvation in them . no name he sets by like that , wherein with his glory is joyned our safety . and this of all he made choyce of ( as to him above all ) that we might accordingly esteeme of him , that esteemes it above all onely for our sakes . to this i adde , first , that it is his proper name ; for though our saviour be one lord jesus christ , yet christ the name is communicated by him to others . sic enim judaei reges suos appellabant , for so the jewes called their kings . non proprium nomen sed nuncupatio potestaris , as lactantius . accidens nomini res , not a name , but an accidentall thing to a name : the cloathing of his name , saith tertullian . yea christ is not , cannot be the name of god ; qui corpus non habuit , ungi omnino non potuit . but the name jesus is his chiefe name , and goeth not beyond him . ego , ego dominus , & non praeter me salvator . i , i am the lord , and beside me is no saviour , isa . 43.11 . it is his peculiar , and therefore to him above that which is in common . secondly , he was annointed king , priest , and prophet ; why ? that he might be a perfect saviour . the end is highest , to be jesus he was christ . for christus sacramenti nomen , saith saint augustine , christ is the name of a sacrament , and a sacrament of inauguration . he is enstalled our saviour , or by the father , and the holy ghost consecrated to it . onely for it was he the word incarnate , and gave his life and all for it onely . if all his undertakings tended thereto , then it is the full of all . a name therefore above every name to him is his name jesus . if to him , certainly above all to us . for we fallen in adam are subject to death temporall and eternall . not so , as not to be , but so as to be tormented ever . gods wrath is the consuming fire , and we the unconsuming fuell . his justice cannot , as we in our selves , looke on us in mercie , nor his mercie without justice . satisfaction then must be some way made , or there can be reconciliation no way . we have nothing will doe it , if nothing sufficient may else where be had , we shall pay the utmost farthing . but god be thanked , the sonne of god out of his impervestigable treasure brought enough , over and over , to adopt us into the peace of the blessed trinity . christ hath done this , and no other could . not incidently this , but , ex officio , he was annointed unto the three saving offices , that he might be the absolute jesus to save his people from their sinnes . his people , not the jewes onely , but the gentiles also . all are invited to him , mat. 11.28 . and he is the saviour of all men , 1 tim. 4.11 . god in him reconcileth the world , 2 cor. 5.19 . without him enemy to it , and us is god , heb. 12.29 . his name we hold by , and by no other our salvation , acts 4.12 . if salvation then unto wretches guilty of the never-dying death be precious , of what worth is the name that assureth it unto us ? can any thing be sweete above without it ? or any thing below sowre with it ? with it comfort , none without it in the name of god. the devill may object sinne against , and crosses come , as wave after wave , on us , yet if we adjure him by it , rem nominis implebit , he will make good his name . bold we ought to be with it , for he hath commanded us to preferre his name , and made a strong asseveration that whatsoever we aske of the father in his name shall be given us , john 16.23.24 . it is our duty , and therefore no presumption to flie with it , á deo irato ad deum placatum , from god angry , unto him pleased , saith saint augustine . such good speed have we , if our tongues carry it from our hearts by faith unto god , that the peace of god will rest within our soules here , and we shall rest in his eternall peace hereafter . so joyfull therefore was it to the saints , patriarchs , prophets , apostles , martyrs , fathers , that nothing sounded well without jesus . jacobs melody this , gen. 49.18 . this davids rest , psal . 62.2 . simeon exults in this , luke 2.29 . in this saint paul gloried . and this was more then life to saint stephen , acts 7.59 . quicquid sine hoc nomine suisset non me totum rapiebat , nothing tooke saint augustine , but this name . and in saint bernards mouth it was , mel , honey , in his eare , melos , musicke , in his heart , jubilus , a jubilee . to whom salvation is highest , the name of our saviour is the highest name . who prise nothing before the one , will have no name get above the other . nay none can get above it . i meddle not with the relations . the super of the name i am about , and about it in the third respect . all the other names of god admit a translation approved by the holy ghost , but this endures none . forte ex omnibus unum , as saint bernard , it may be all other are accumulated in it , and it is one of all . what containes all other , no other can containe it . first then , this name is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ineffable name of god among the jewes , vulgarly called jehovah . not more , as if any thing in god did suscipere magis & minus , and might be more or lesse . but more , as , ad extra , one worke is greater then another , redemption , then creation . the goodnesse of god is more expressed by this name then any other . jehovah indeed signifies god as lord and creatour , sed nihil nasci profuit nisi redimi profuisset , yet it were better not to bee , then not to be redeemed . or what profit is it with the jew to acknowledge jehovah , and not with the christian to beleeve in jesus ? secondly , redemption presupposeth creation , and , not defining redemption without the father and the holy ghost , we say , the name of the redeemer includes with the name of god the creatour , the name of man the creature , and signifies god and man reconciled . not on the contrary , though hee that redeemed created also . for i am that i am , is one expression , and i am that i am the saviour , a further . god in his name jehovah denotes the being whence all things tooke their originall . in his name jesus he shewes himselfe not onely the author of being , but the recoverer of the lost , and clarifier of the elect. in the one he overthrew pharaoh and the aegyptians ; in th other , the devill and hell. in the one he gave the old law , in the other he established the new. in the one he led the israelites through the red sea into the land of canaan ; in the other through his bloud , wherewith we are baptized , he carries us unto heaven . the one was knowne before the other , and that this other was represented in the name jehovah , cornelius a lapide affirmes . but what if wee say that jehovah were , quasi aenigma , as it were the riddle ? was not god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 17.23 . the hidden god then ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we knew him not , say the seventy . what ever jehovah intimated , we are sure jesus is the highest declaration . for by this name we finde that the fulnesse of the god-head dwels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our nature personally in him . i insist not on the many mysteries , that lucas tudensas hath found in the letters of jesus ; nor doe i with cornelius a lapide averre that this proper name of christ in hebrew containes all the letters of jehovah , aliasque proprias superaddit , and super-addes it s owne other . inspect them who will , there they may be had , but not expressely there . thirdly , this adequate name of the word incarnate comprehending transcends all the other many excellent attributes given unto christ in the scriptures : for of all are found none which sound not either , pietatis gratiam , the grace of piety , or potentiam majestatis , the power of majesty . the names of power are poured forth into the names of piety . as for example , isa . 9.6 . it is said , his name shall be called wonderfull , counsellour , god , mighty , everlasting father , prince of peace . the first , third , and fourth , wonderfull , god , mighty , argue majesty ; the rest , counsellour , everlasting father , prince of peace , shew piety . which of these therefore is poured forth ? which ? the name of power is abundantly effused by jesus christ our saviour , saith saint bernard , into the name of piety . admirable into counsellour , god and mighty into everlasting father and prince of peace . all of might and mercie are full in jesus . this is the name wherein all other doe liquescere , it is mercie full of might , and might full of mercie . the oyle that is poured forth , cant. 1.3 . aliisque liquoribus supernatat , and as oyle it swimmes above other liquours , wine , water , or whatsoever . inferiour to none , and above all , confessed in heaven , earth , and hell. lastly , saint chrysostome saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this name is not of nature so , but made so by dispensation high . seeing then the most equall three have decreed , and in the text expressely set this name highest , wherein without disparagement to any one person the whole trinity will be ever honoured ; why doubt we ? adde this also , that they have limited an act , as peculiar to it , above other names , and the holy church observing our neglect , binds us to it ; can it be gods pleasure , the churches desire , and not our glory that it is so ? bring these together , and alphonsus abulensis shall never be condemned by me for saying , it is majus peccatum , a greater sinne to take the name jesus in vaine , then the name god. to close this , god will be glorified in this name above others , above other it is in it selfe , and to sinners the life of all . life , light , joy , glory , and whatsoever i can conceive superexcellent , haec omnia mihi simul sonant , cum insonuerit jesus , these all , and more in the sense of this name sound to me . when i name it , or heare it named , i minde one , whose example we following shall be advanced in his grace unto the height of glory . have we , with origen , found it to bee vocabulum gloriosum ? in heart then , and hand ; within and without , be it the signet , that all our thoughts , words , and workes , may bee directed unto jesus . of him wee receive all , unto him returne we all . above all he , and let his name be so to us . for god hath given the name above every name unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him , exclusivè , to him and to no other . to no other so as to him ; the father , the sonne , and the holy ghost are the three saving persons ; yet neither is the father , nor the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the sonne by the dispensation is jesus onely . for in our salvation the godhead and manhood meete in one . nor to him man as to other men . to him at first , by the spirit and moses , in jehoshuah as the figure ; but before his conception , by the spirit , and the angel gabriel , to him as the substance . to him the name and the thing . to him , the sonne of his father without a mother ; and the sonne of his mother without a father , to him god and man. to him without sinne to save soule and body , his owne and others , from carnall enemies , and ghostly , from sinne and misery ; not for a time , for ever ; not by any other , of himselfe . he is not a saviour onely , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salvation , luke 2.30 . none challenge it as he , not the sonne of nun , nor the sonne of josedek , nor the sonne of syrach . to them given by men , to them the name , not the thing ; to them sonnes of their fathers by their mothers , of their mothers by their fathers ; to them sinfull men to save the body , not to quicken the soule , from bodily enemies , not spirituall , from some worldly calamity , not from sinne ; for a time , not forever ; by their and our jesus , not of themselves . they , figura futuri , the shadow , he the substance . so tertullian , origen , eusebius , saint augustine , &c. he is so manifestly different from all other , that who beleeve in him will never mistake him by any other . all else be like elishas staffe , which laid on the child could doe no good till the master came . to him onely , and to him according to both natures . this is orthodox , though all agree not in this . some here understand christ , secundum humanam naturam , as man. because as god nothing can in time be really given to him . so the scholiasts , so theodoret , hierome , and others , as zanchius recites . indeed if we minde an increment of blessednesse , or power , or wisdome , &c. no such thing can in time be given to him according to his deity . yet that he received nothing as god whereby our happinesse might be furthered , and further knowne , is false . for to the divine nature of christ was the humane nature given , fitted , and personally united in time , heb. 2.16 . to him according to both natures was given in time the office of a mediatour betweene god offended and men offending . to him as god and man was the name above all names given , and in that name doth the father , the sonne , and the holy ghost in time above and below of angels and men receive the glory of our redemption , rev. 5.13 . saint ambrose and others expound it of christ as the sonne of god. hoc natus accepit ut post crucem manifestaretur , quid a patre , dum generaretur , acceperit , this name he received being borne , that what he received of the father in his generation might be manifested after he was crucified . that is , as zanchius openeth the fathers minde , in the eternall generation god the father communicated to the sonne that hee should be true god , remaine so in the assumed flesh , and after the resurrection be every where so proclaimed . the truth is , both these are to be conjoyned . for he that was ever , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a saviour according to his deity , is now for ever , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inchangeably jesus according to his humanity also . not that what the sonne of god is , as the sonne of man , is he . christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially god is man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the union . the deity is united really to the flesh , but not communicated really . by the identity of the person the name reacheth both natures . jesus is the sonne of god , and the sonne of man is jesus . tota res nominis est persona , the whole thing of the name is the person . god onely is not it , nor onely man it , god and man , one christ , is all . the name then includes all the attributes of god and man , and more then of god and man , seorsum , severally , all of god and man united . and here the argument for the exaltation of the name is yet more evident . such a person is christ , as not the like , and therefore such a name is jesus as no such . not that this name addes an higher degree to gods essence , or to his essentiall glory . but this name shewing the union of god and man , shewes also that in this name god will by his church , in heaven and on earth , and by his enemies on earth and in hell , be most glorified . nor that his name doth make an inequality in the trinity . for as saint ambrose said , on matthew 11.27 . plus dixit de filio quam de patre , non quod plus habet , quam pater , sed quod ne minus esse videatur , the text speaketh more of the sonne then of the father ; not because the sonne hath more authority then the father : but because the sonne should not seeme to be inferiour to the father . so is it said , the father hath given all authority to him , and all things are put under him , 1 cor. 15.27 . not that he is exalted above the father , but there is nothing which shall not be subject unto christ , he excepted , who subjecteth all things to him . and though he be the judge of quicke and dead , he is not judge onely ; but he and not the father doth judge , in forma visibili , in a visible forme . so neither doth the name given him above all names seclude the father and the holy ghost from the act of salvation , but sheweth that our salvation appointed by the eternall purpose was finished in the person of the son. and because all was finished in jesus , that name is the name , wherein the glorious trinity , as appeares throughout the new testament , will be honoured for ever and ever . so be it now and ever ; and let all people say amen . the marcionits , who affirme that christ is not the sonne of god the creatour ; the benosians , that he is an adopted sonne ; the samosatenians , that he was not god before the incarnation ; the nativitaries , that he was with , before he was begotten of the father ; the symonians , that he was not the word incarnate ; the sabellians , that the father was made flesh ; and the theodotians , that what christ was , was all mortall , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the giving there , is the then manifesting of god the sonne in the flesh . the jewes , who terme christ a demoniake ; the gnosticks , that separate jesus from christ , as two persons ; the menandrians , that stiled menander the saviour of the world ; the ophits , that conferr'd the name on the serpent ; and the sethians , that attributed salvation unto seth , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for that name which no man could receive , who was not god also , none but god could give . the arrians , who hold that christ was god by grace ; the donatists , that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with the father ; the melchisedecians , that make him inferiour to melchisedec ; the acatians , that will have him onely like the father in substance ; the eunomians , that thinke him in all things unlike the father ; the dulians , that call him the servant of the father ; and our catharists , anabaptists , brownists , precisians , who are so farre from esteeming the name above all names , that they count it beneath all other names of christ , and use the most sacred name jesus carelesly , very blasphemously often , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there christ is consubstantiall with the father , and the name of jesus above every name in many respects , is in no respect inferiour to any . the nestorians , that seigne one person of the deity , another of the humanity ; the apollinarists , that convert the word into the flesh ; the arrians , that yeeld the name to christ as man made a god in repute , not as god made man indeed ; and the jesuits , who presumptuously arrogate christs saving name , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for to the person of christ , not to the one or other nature onely ; to him onely , and to be for ever his , was the name above all names given . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we considering wherefore god exalted christ , beleeve that for the union and for us he spread abroad his name . god and man being knowne to be one , we know that men have grace with god. he being notified to us wee take notice of him . the essence of things is brought to our understanding by second notions . for in the cloud of our first fall , we so lost the sight of all things in their being , that now we see not the essence but by expression . of the highest expression the substance is the highest . that name then , which containes all , god and us , and our salvation , is the fullest . that god fully manifested by the visible sending of the holy ghost , and that is acknowledged , in heaven , on hearth , and in hell , to be jesus . this sounds glory to god in the highest , on earth peace to the elect , and in hell terrour to the devils . no name like this for sweetnesse ; it brings god to us , and carries us to god. no name like this in power ; it delivers us not onely out of the power of our enemies , but chaines them in eternall torments also . to god , to us , in it selfe most delightfull . nothing above it , and below it all things . nor ascribe we this to the second intention , we receive it not without the first . the person with the name , and not the name without the person . not part , but whole christ apprehend we at the name of jesus . nor doe we extend it beyond the proper subject . the sonne of nun had it not , nor any other as christ : christ actively to save , others passively to be saved . they resigned that they had to him , he will not resigne his unto any . who therefore impropriate this to be called thereby , against them we determine , that they endeavour , as much as in them is , to bring it beneath it selfe . it is blasphemy not to regard it as his , much more to remove it from him . for god hath given him , and none but him , the name , which is above every name . tract . iv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that at the name of jesus every knee should bow , &c. vve are now proceeded from the exaltation of the person and name by god , unto the exaltation of the name and person by us . which god exalted , we are here enjoyned by him to exalt both . not the name without the person , nor either according to our humours , but after his prescription . not inwardly alone , and alwayes , nor outwardly alone at any time . outwardly and inwardly , that who saved the outward and inward , may by both be acknowledged the saviour of body and soule . the text is plaine , and the duty precisely set . first , of the knee ; that at the name of jesus it should bow . secondly , of the tongue ; that it should confesse , that jesus christ is lord. nor is this of some , and not others , but of all and every one ; every knee , and every tongue , in heaven , on earth , and under the earth . all leaves out none . nor let any thinke that any of this is in vaine , but to the highest purpose all . for the utmost end of the knees insinuation , and the tongues expression , is to the glory of god the father . hunt not after figurative constructions , beleeve the plain text , doe the worke faithfully ; doe so , and you shall practise no more then yee ought , and the duty so done will redound to the majesty of the incomprehensible trinity . there is not a tittle in gods writings without weight . every one is therefore to be pondered that ye may receive the fuller satisfaction ; and that ye may , i will beginne with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that . that is the conjunction of this to the verse before : and , è rationativis , such a conjunction as is perfective , or declares the finall cause of the antecedent say the grammarians . quia est istud nomen super omne nomen , idcirco in nomine jesu omne genu fiectitur , because the name is above every name , therefore at the name of jesus every knee is bowed , saith origen . that then makes the former verse the ground of this text . this text therefore must be understood according to the dependance on that . literally that , and this literally . all was full before . full the person , god and man ; full our redemption , god and man reconciled ; full his exaltation , as god and man ; and his name full to expresse all . the full person , the full redemption , the full exaltation , the full name , all and every one call for full acknowledgement . but full acknowledgement cannot be , if this text be taken tropically . it is mentall onely when the joynts are stiffe , and the tongue still : and though the service may be right to god in the heart , to others it is not at all knowne to be there without either outward subjection or confession outward . yea where god hath manisted his sonne to be the high exalted saviour of soule and body , it is contempt , or at least neglect , if the body and soule doe not humbly in the church shew themselves , as is commanded , to be his saved . tertullian , origen , cyprian , hierome , chrysostome , augustine , cyrill , bernard , all the fathers that ever i saw like this consequence , nor have i yet met with any late orthodox writer that contradicts it . i need not stand long on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , the text is plaine . wherefore god exalted him , therefore must we be humbled ; and wherein thereof should we most highly esteeme . there is cause enough in the one to induce the other , and the sequell is so necessary , that without blasphemy no man can denie it . for my part i dare not breake the generall rule of the ancient and moderne churches to broach , and maintaine singularity . the perpetuall truth is that those places onely in the old and new testament are necessarily allegoricall , which either in the history , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the letter , varie from the truth ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the explication of the cause , are repugnant to the law of god. gods third commandement , and our lords first petition will have the most sacred name handled with all manner of reverence . i goe not then beside the analogy of the scripture in following the simple sense of this text ; but sure i am , who take it figuratively , chop off the visible part of gods service , and shew no regard of the super-exalted name at all . the apostle would have us be imitatours of god , eph. 5.1 . if imitatours , then whose person god exalted , and set forth his name , exalt we his name and person . god his way , we ours . he by giving , we in acknowledging . if you doubt , read and beleeve . god hath highly exalted him , and given him a name above every name ; why ? that at the name of jesus every knee should bow . this bowing at is one end , who is not wilfully blind doth plainely see . in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , having made good the ground , i am now ready for the worke . the apostle could best place his words , and in our dialect standing right , i will not disorder them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . at the name of jesus . at which sacred name i humbly bow unto the blessed trinity imploring the grace of the one-most god , that in the name of jesus , by the power of the holy spirit , i may interpret , and all learne this text to the glory of god the father . the syriack , the vulgar , arias montanus , erasmus , read in the name of jesus , beza , zanchius , and our kings translation , at the name . indeed the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages , which we in the generall sense , as a note of rest , translate in , in scripture varies often . sometimes it signifies by , as acts 4.10.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the name of jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole , and that is it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby we are saved . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the grecians , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the hebrewes , comprehends genera causarum . sometimes among , as mat. 11.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among , not in them , that are borne of women , john 1.14 . the word was made flesh and dwelt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among us . sometimes with , as luke 4.32 . his word was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with power , 2 cor. 13.4 . we are weake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with , not in , him . for in the next words it is said , that we shall live , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with him . sometimes from , as john 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 john 1.1 . from the beginning was the word . nonnus therefore addeth in his paraphrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without , or before all time . for no time was in that beginning . so 2 cor. 4.3 . if the gospell be hid , it is hid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from , not in , them , that perish . sometimes it abounds , as marke 1.15 . repent and beleeve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the , not in the , gospel . where therefore saint matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , math. 3.11 . saint luke , that doth lesse hebraize , leaves out the preposition . for in casu instrumenti , to expresse it , is an hebraisme . sometimes it is periphrasticall , as matth. 6.9 . our father which art , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heaven , is if the articisme be observed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the hebraisme in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o our heavenly father . acts 26.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar hath omitted , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instantly . sometimes , to , unto , &c. as luke 1.17 . he shall goe before to turne the disobedient , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to , not in , the wisdome of the just . rom. 5.21 . as sin hath raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto , not in , death , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it plaine , so might grace raigne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto life . sometimes at , as rom. 8.34 . who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right hand of god. matth. 18.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at that time . mar. 16.5 . they saw a young man sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right side . luke 13.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the same season , and 14.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at his comming in ; nor have grecians a more proper word to expresse this sense . these are the severall acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i have observed in the new testament . the same they may finde in humane authours , who are not satisfied with this . to our purpose now : all will grant that , if we should translate in the name , by in , could not be meant among , nor with ; for that were non-sense . so of the eight variations , two are absolutely cast hence . but if in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will understand by , or from , then by the name occasion is offered , and from the name a sound argument drawne for bowing . or will we have a pleonasme here , and make a redundance ? for in case of the instrument in hebrew , greeke , and latin , if in be expressed , it is not felt , if omitted , it is not required . the name then expressed , or pronounced will be the externall impulsive of genuflection . or if you will have it periphrasticall , it must either be of the adverb , & then it is namely unto jesus ; or of the adjective , and then it is unto glorious jesus ; or of the verb , and then it is when jesus is named . or will you have it to the name ; then it is in honour of the name . or will you have at the name ; then in , or at the mentioning of jesus . for what is a name save the expression of a thing ? the greek therefore is emphatically set downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at the very name . the very name is the externall mover of the minde unto the internall object . accept then any one of these sixe takings , and the first terme of the act is the name jesus . that is it , because the apostle saith it was therefore given ; and no other it , because it is the name above every name , as before . i would not seeme to dazle your eyes , i say not to the elements , the letters , syllables , or sound of the name , but to the sense . at the name , that is , when the name is named , to the person whose name is mentioned . at the name we minde the person , and are incited to the duty . this divine motion therefore from the name is by the name directed to the end , wherein it resteth . nor can we ordinarily proceed otherwise . from names we goe unto things , and without names we know nothing was at large before . indeed god firsts exalts the person , and then gives the name , he sees the person as he is , but we by his name discerne the person . at the name beginning , by the most highly extolled name most highly we extoll the person . shall i illustrate it ? i will by that , which every one acknowledgeth to be just . in , or at , or by , or from the consigned words of the scriptures we know the truth of god thereby expressed ; because we know whose they are , and what is contained in them , in , or at , or to the reading , preaching , and hearing of them we addresse our selves in all reverence with bended knees , uncovered heads , and with hearts , hands , and eyes lifted up unto the authour . is this damnable superstition ? or will any sound-hearted christian thinke it in vaine ? behold , the name at which we bow , discovers unto us the substance of the whole scriptures . all are to bring us unto christ , and jesus is the sum of all . at the mentioning then of that name were we left to our owne wils , would we not heare , and speak it with honour to our saviour ? or did the church only command the reverence thereat , is it not the breach of the first commandement not to doe it ? but god requires all manner of honour to his name , exod. 20.7 . christ prayed for the due performance thereof , matth. 6.9 . and here the holy ghost dictated in what name the glorious trinity will be most honoured , and how at that . who gain-saies this , gain-saies the law and gospel , and who wilfully damneth it , doth , as much as in him lieth , shake the very foundation of true religion . the father will not have the name neglected , the sonne will have it sanctified , and the holy ghost shewes us how . the father gave the name , that at the name ; the sonne received the name , that at the name ; and the holy ghost declared the name , that at the name of iesus every knee should how . it is plaine then that to bow at the name is another gift unto christ . to give him such a name is one ; to give him , that for such a one , it should be taken , is another , said the reverend bishop . for given it may be on gods part , and not acknowledged on ours . yea if we recall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rationative particle , that , it seemes god counts not the name so exalted , unlesse we signifie , as he would have us , that we esteeme it , super omne nomen , above every name . indeed they are not few , who make in , or at , a simple note of rest ; and by the name understand the person to whom they , and all must bow ; yet will not onely not doe it themselves , but travell sore to keepe others also from it . to discover how they deceive themselves , and others , observe me a little . that in , or at is a note of rest ; that the name concludes the person ; that to bow to the person is a precept , are true . but these , that the whole of in or at , is a note of rest ; that the whole of the name is the person ; that the whole of the precept is to bow unto the person , are false . for the whole of in , or at , is not a note of rest , as before was proved . nor is the name the whole of the person , but significatively , nor the person the whole of the name , but subjectively . nor is bowing to the person the whole of the precept as hath beene already , and shall be further opened . but in the name to bow , that is , in the person , is neither from the letter , nor by any consequence of the text. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will not hold in common sense . for who can bow in the person of god and man ? he once humbled himselfe for us , but who in his person , either when he was in swatheling cloathes , ever bowed before herod , or , in the councell falsely accused , before pilat . much lesse now he is exalted wants he such humility . nay , who can bow at his person now he is out of our sight , and above our reach ? his name is with us , then in , or at his name we may . yet in his person , they say , because in our proper persons we are unworthy to accede unto god. a very proper shift to put off a peculiar duty . it is true , we are unworthy ; but i grant not all the rest , unlesse at in , be understood by : for although what we are , we referre to christ , and without him are nothing , yet this is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or refuge for the not doing what is commanded . because it is the precept of god , not an institution only of the church . the first word of this verse inferres the one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every knee , the other . we therefore resting in christ , who reposed all his in himselfe for us , every one in his proper person , body and soule , by the person intervening , worship god. for his majesty , hid of it selfe , existing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially in christ , through him becomes visible to us . but yeelding all this , that it is in , or by the person ; or more , that it is to the person , and in the glory of the person , yet this is not all . for beside , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith or acquiescence in the person , and the end thereof , here implicitly , is expressely commanded a worke of faith beginning at the name and ending in the person . a worke that shewes his super-exaltation indeed . he is exalted to whose person we bow ; but he , at whose name onely , much more . bowing then , not at the person onely , as some , nor at the glory onely of the person , as others , which are both out of our sight : nor at the power onely of the person , as many , which sets no time for the act ; but at the name also which is below , and hath a time with us , we shew our high respect of him in his power , and glory . yet thus respecting him , doe not with the heretickes in saint chrysostomes time , thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this glory to be above all glory . infinite that as himselfe is , this from us finite . that he hath by nature , this we give , and no doubt should , at the name . for god hath made his name his memoriall , exod. 3.15 . psal . 135.13 . hosea 12.5 . his memoriall wherein , or at he will be remembred , and whereby he will be mentioned . how remembred ? how mentioned ? with no regard ? not so . it brings him before us , how then shall we behave our selves before him ? no otherwise , then did the israelites , by bending downe the head , and bowing themselves , exod. 4.31 . for the same memoriall is from generation to generation , as in the former quoted places . the prophet david invites us to it , psal . 95.6 . and the blessed virgin will not have it otherwise handled , luk. 1.49 quod semper apud se sanctum est , sanctum etiam ab hominibus hab●●●●● , saith saint augustine . holy things must be valued as they are . the most holy most highly . not high enough unlesse with the motions of the mind goe also the gestures of the body . nor is this doctrine new : it was figured in josephs dreame , gen. 37. ver . 9. th● sunne , the moone , and the eleven starres made obeysance to me . this jacob interpreted thus : shall i , and thy mother , and thy brethren indeed come to bow downe our selves to thee unto the earth ? v. 10. how can this be taken , but in a mystery , his mother being then dead ? this was not therefore accomplished when joseph was advanced in egypt ; for neither did his father adore him , nor could his mother being dead . in christi ergo personâ facile intelligi potest etiam de mortuis , in the person of christ therefore it may be well understood , even of the dead , according to that of the apostle , phil. 2.10 . for god gave him a name above every name , that in , or at the name of jesus every knee , celestiall , terrestriall , and infernall , should bow , saith saint augustine . the first that i find in the practise was moses , and then when joshuah , whom by the spirit of god he so called , as a figure in name and action of jesus , sought with amaleck . for whilst hoseas now called joshuah was in fight , moses , being on the top of the hill , beholding the typicall deliverer , does homage to the substantiall , exod. 17.11 . expansis manibus orabat residens , quia illi nomen domini jesu dimicabat , dimicaturi quandoque adversus diabolum ; he there residing prayed , because the name of the lord jesus , who was to fight against the devill , did skirmish there : and with his hands extended , to shew the necessary habit of the crosse , wherein christ should obtaine the victory , saith tertullian . the name which by the spirit he gave to hoseas , as the shadow , was the externall mover to the worke . and now the name was in action , the honour might well be in act . but not till now ; because till now , beati nrminis jesu nusquam facta est mentio , never was that blessed name mentioned , saith origen . now it was knowne unto moses , and by him exalted now . because what he found victorious on the hill , must needs be glorious on the mount. with the psalmist his name is great , psal . 75.1 . ibi magnum , ubi pro suae majestatis magnitudine nominatur , there great , where mentioned according to the greatnesse of his majesty , as molerus . holy and reverend is his name , psal . 111.9 . sanctum nomen ejus , ubi eum veneratione & offensionis timore nominatur , holy his name when named with veneration , and feare of offence , saith saint augustine : so great , so reverend , that the prophet david will have us extoll the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at jah his name . how in or at ? even , laud abiliter nominando , by mentioning it worthily . and so worthily that he invites us to bend the knee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the faces , representations , or symboles whereby he is principally knowne , psal . 95.6 . but he is principally knowne by the name above every name ; at the name then , and in that speciall manner . what was therefore prophesied and confirmed by oath , isa . 45.23 . is spoken of our saviour in that chapter : applyed to christ , rom. 14.11 . and fulfilled according to this text , phil. 2.10 . for that bowing to him in isaiah , without the mentioning of his name , is here expressely at the name . as if it had beene said ; to me , who am the saviour , and though , when i will be in the flesh , i shall be contemned ; yet after my exaltation at my name shall every knee bow . as these texts then are paralleled by the fathers , the last leaves not out the former , but sets them forth unto the full . tertullian thought so : there is , saith he , one christ , ad quem se curvare genu plane omne fatetur , to whom every knee doth visibly shew it selfe to bow . bishop andrewes could find no ancient writer ( save he that turned all into allegories ) but literally understands it . save he ; who is that ? indeed there are now extant that strangely transforme every text which makes against them ; but who , if the parenthesis be his , must be understood there , i confesse i know not . not origen i am sure : for he speakes it out . quia nomen jesus est super omne nomen , idcirco in nomine jesu omne genu flectitur ; because the name jesus is above every name , therefore at the name of jesus every knee is bowed . againe , non in hoc vocati sumus , &c. ut genua flectamus diabolo , sed ut flectamus genua in nomine domini jesu , we are not called unto this , that we should bow the knees unto the devill , but that we might bow the knees at the name of the lord jesus . againe , vocabulum jesu omni adoratu , cultuque appel ari , &c. the glorious name of jesus ought to be named with all manner of adoration and worship . and againe , omnes hi qui in nomine jesu flectentes , per hoc ipsum subjectionis suae insignia declararunt , all these who are bowers at the name of jesus , by this very thing have given notable tokens of their subjection . saint cyprian is as plaine : god the father commanded that his sonne should be worshipped , and the apostle saint paul , mindfull of the precept , ponit & dicit in nomine , &c. sets downe how , and saith , at the name . novatianus saith , omne se in nomine ejus genu flecter● t , every knee should bow it selfe at the name of him . saint athanasius tels us , the sonne of god , homo factus & jesus appellatus , made man , and called jesus , hath this honour , that every creature doth flectere sibi in nomine suo , bow the knees to him at his name . and in another place he saith , that the church did , and shall bow in nomine jesu , at the name of jesus . saint ambrose hath no other exposition of it ; nor other hath ruffinus . saint hierome , on the text , vnto me every knee shall bow , recites this of the apostle , and saith , perspicue significatur populus christianus , there is plainely signified the christian people . moris enim ecclesiastici , &c. for so to bow is the custome of the church . saint chrysostome denies it not to be the glory of christ , but saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest glory to bow at his name . saint augustine affirmes that christ after his suffering received , quae consequenter contexit apostolos , all that the apostle by consequence hath linked together at philip. 2.9 , 10 , 11. as if the exaltation of his person appeared not , but by our exalting of his name . cyrillus alexandrinus cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most significant sacrament , declaring that christ one , is god in , and with the humane nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remaining still what he was before . and at the same councell of ephesus , in his oration he saith , this is illustrious to shew that christs obedience made him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both glorious , and worthy of admiration , and conciliative of all goodnesse unto us . the fathers in the councels render it in , or at the name , and i find it not otherwise interpreted in any church . it seemes there was either neglect , or irreverent performance of it among some at the time of the councell of basil . for there it was constituted , that when the glorious name of jesus was mentioned , whereat every knee ought to bow , omnes caput inclinent , all should bow the head . the devout faithfull , audito nomine , hearing the name jesus bow the head , or bend the knee , so alphonsus abulensis . according to the custome of the ancient christians , soli nomini jesu , quando nominatur , fit reverentia , reverence is done to the name , when it is named , so estius . we bow the knee and uncover the head , ad mentionem domini jesu , at the mentioning of the lord jesus , so osiander . in hoc nomine , quod est jesus , at this name , which is jesus , so gorran . musculus tels us , omnino in usurpatione nominis dei declaratur , quam sancte & reverenter de deo sentiamus , that the usage of gods name doth declare our esteeme of god. for he that religiously thinkes of him , cannot usurpe his name irreligiously . you shall see many , saith he , that will put off their caps , and shew some other token of reverence , when any mention is made of the king , to declare how reverently they doe judge of their ruler . and among christian men you may find many that make mention of god the father , of his sonne christ jesu our lord and saviour , and of the holy ghost , and heare it also of others without any token of honour . stupiditas ista plane indicium leniter de deo sentientis , quicquid tandem ore proferatur , this blockishnesse doth verily betoken a light opinion of god in heart , whatsoever be said in word . i know master calvin is of no small esteeme , and he brings this for an argument of our saviours deity ; that god gave a name to his christ , whereat every knee should bow . if zanchius have any repute , it is required , that signification of reverence be given , ad nomen dei ● um prosertur , at the name of god when it is pronounced , as many men doe when they heare the name of their king. may he be of note among us ? then in , or at the name , is , ad solam momi● nem nominis , at the onely mentioning of the name of jesus , for so he expounds it . nor doubted he , but thence the most ancient custome arose in the churches , that when jesus was named , omnes aperiant c● put , all men should uncover their heads in testimony of adoration . what though the sorbonists , rhemists , papists , hold it a duty of the text ? shall not we therefore , and without superstition we ? see what conradus vorstius , in behalfe of the reformed churches , writeth . si quis ad mentionem dei , aut christi , aut jesu , &c. signum aliquod honoris exhibere velit , per nos sane licet , id que passim in ecclesiis nostris fieri videmus , nomine re● lamante , nomine indignante . if any man will at the name of god , or of christ , or of jesus , &c. exhibit some token of honour , truely among us it is lawfull , and we see it every where done in our churches , no man disclaiming , no man disdaining it . nor did master calvin , what are the schismatickes say , reprove the sorbon sophisters , for bowing at the name , but for bowing at the sound , not to the sense , as there vorstius testifieth . if we come unto our owne churches , at the first yeare of queen elizabeth , 1559. it is injoyned , that whensoever the name of jesus shall be in any lesson , sermon , or otherwise in the church pronounced , due reverence be made of al persons , young and old , with lowlinesse of cursie , and uncovering of heads of the mankind , as thereunto doth necessarily belong , and heretofore hath beene accustomed . in the first of king james of blessed memory , 1603. both the vnirversities , oxford , and cambridge , doe affirme , that reverence done at the name of jesus is no superstition , but an outward signe of inward subjection to his divine majesty , and apparent token of our devotion . in the synod begun at london , 1603. it is thus expressed : when in the time of divine service the lord jesus shall be mentioned , due and lowly reverence shall be done by all persons present , as it hath beene accustomed . this was among the rest published under the great seale of england , hath continued , and is still in force , for ought i know , at these times . doctour whitaker did honour at the name of jesus ; bishop whitgift saith , to bow at the name is of many hundred yeares continuance , and christians used it in the beginning . doctour w● llet allowes it , when the minde is free from superstition ; so doth doctor fulke , doctor airy , doctor b● yes . the most learned bishop andrewes will satisfie any man that shall not be willfully blinde . master hooker cals it harmelesse , there is no superstition at all in it . doctor page refuteth all master prynns arguments , and justifies bowing at the name of jesus , most christianly and learnedly . master giles widdowes , maintaines it stoutly against the lawlesse , kneelesse schismaticall puritan . and it at this day is preached and practised by the most learned in the kingdome . in all churches , old and new ; easterne and westerne , romish and reformed this exposition hath beene well liked . master cartwright knew not what to say against it , and therefore his followers cannot abide it . we dare not so much as speake of an earthly king unreverently . dare we not ? then what reverence doe we owe unto christ the king of heaven and earth ? saith master perkins on this text. we owe much indeed , and have promised much , but god helpe , we performe little , and our little performance hath made a great disturbance in the church of england . so great that this very duty of the text is by too many held superstition . certainely there is irreligion in them that so vainely handle the text , but in the duty can be no superstition . for the apostle saith it is done at the name unto the glory of the father . from whom it hath beginning , in him it ends . where it is so done , is no vaine honoring of that which should not be honoured , and therefore no superstition . but grant there hath beene superstition used in it , as zanchius saith , there was in bowing of the head , and many other godly constitutions . suppose there hath , must therefore the divine institution be cast away ? in running after sermons is there not superstition among a great many now ? what will you doe then ? will you abandon hearing ? god forbid . remove , saith bishop andrewes , the superstition ; and retaine sermons still . doe but even so here , and all is at an end . we may be in fault , the duty can be in none . if the fault be in us , we ought to amend . gods prescription may not be annihilated for our miscarriage . it is excellent to sweepe superstition out of the church ; but chiefe wisdome not to sweepe any of gods religion out with it . reverence begins to abate on all hands , i pray god , that we by this guile of the devill may never lose our religion . it is not the crying superstition , and damnable superstition , that can make it such . stop we our eares at such foule blasphemy : looke to the text , follow it , and pay , as god requireth , a reverent carriage even to his sonnes name . what god hath exalted , exalt we and feare not . for god being honoured by it , we , at the generall day , shall , when all knees must bow at once , find comfort , that we on earth have so bowed at the name of jesus . what the name signifies , and why at this name rather then any other , was in the former verse . if any insinuate the minde , that thus exalting the name , i preferre one person before another in the trinity : it is answered , that cannot be . for god will have us this way declare that we acknowledge jesus to be lord equall with the father , and the holy ghost ; and that he received this name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his humane nature , which he ever possessed in himselfe according to the divine . the text therefore is not simply at the name , but at the name of jesus . which is the name of one person consisting of two natures , divine and humane , as before . at the name then of jesus inferres that the whole person is to be adored ; the word and the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one and the same honour , as the fathers in the councell of ephesus defined . the worship may not be divided , because undivided is the person . yet true it is , that the godhead , by and of it selfe simply , ought to be worshipped , and not the flesh , save in the person , and for the godhead . but seeing the apostle directs the worship to the whole person , non est cur ab adoratione deitatis separetur caro , there is no reason why the flesh should be separated from the honour of the deity , saith zanchius . and if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honorificall for the father to have his owne sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord of all ; who can doubt , saith cyrillus alexandrinus , but that he kept for him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free and superexcellent dignity of power and domination above all ? in this adoration then is nothing taken from the father , or from the holy ghost , and given to the sonne ? nor any thing given to the son , which is not equally to the honour of the three persons in the unity of the essence . but hereby is manifested , that the person vilified in this name , was the sonne of god and man , and is now in the same name to be adored by all as god and man , which cannot be said of the father , or of the holy ghost . of the sonne alone , because he onely was incarnate , and yet , as i have ever taught , to the glory of the most transcendent trinity . it is apparent now , that we cautelously observing the idiotisme vary not from the sense of the phrase . at the name we rest not vainely in the sound , but are carried to the substance of the name , or object of our faith , the person of jesus christ . not to the humane nature , seorsum , & per se , severally , and by it selfe . for so doing we divide the person , overthrow the communication of proprieties , and the due unto the creator we render to the creature , which is idolatry . yea , if in our worship we can consider the father , the sonne , and the holy ghost , three subsistences , and one substance ; yet all this availes not , unlesse we take with us our mediatour . if we mind not a true man-hood , gloriously united to the god-head , without change of either nature , without mixture of both , whose presence , whose merits must give passage , vigour , and acceptance , our prayers ascend in vaine . at this worke thoughts should be holily mixed of a god-head and humanity , two natures in one person , and of the same deity in divers persons , and one nature . bestirre our selves we ought so to distinguish these apprehensions , that none be neglected , so to conjoyne them , that they be not confounded . we sin , if fixing the heart on one , we exclude the other : retaining all and mentioning one we offend not . who rest their thoughts upon the humanity must still adore the deity , and thence climbe up unto the holy consideration of the blessed trinity . for in jesus onely is that mystery revealed to us , and through him onely is our worship directed to the sacred trinity in unity . following this short weake counsell , study and pray that you may apprehend right , and worship well . be thus minded , and bowing at the name you shall not be superstitious . bow and honour jesus heartily : for the more we honour him , the more we honour the whole trinity . if you cannot beleeve me , yet let not the apostle misse your faith . it is gods command , he saith , and therefore our duty . minding the one , we shall not forget to pay the other . endevour we to pay it sincerely , and the god of heaven direct us , enable us , that when we worship him , we may neither prove sacrilegious nor idolatrous . the jewes , infidels , and philosophers , that abjure , scorne , and deride the name of jesus ; the schismatickes , whether catharists , anabaptists , brownists , separatists , or whatsoever called , that neglect , and contemne all manner of outward reverence at this name ; the papists , that superstitiously use it , and the prophane , that in their debauchednesse , most impiously blaspheme it , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there the holy ghost will have the name super-exalted by god , by us also super-exalted with respect and honour . the arrians , and other heretiques , that hold christ a meere man onely , or a god in name , not indeed ; the cerinthians and colarbasians , that make jesus one , and christ another ; the nestorians , that determine two persons in christ , one of the divinity , and another of the humanity ; the timotheans , that thinke him one person of two natures mixed and confounded ; and the romanists , that constitute the pope , as another head , beside christ , of the church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honor at the name is to immanuel , in one person perfect god , and perfect man. god hath so made him head of all , above and below , that at the name of jesus every knee should bow . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we seeing that god hath exalted the person and the name , and knowing why , are bound in conscience for the same reason to exalt the name and person . not according to our owne humours , but in analogy of that truth , which is set forth for us to beleeve and doe . we seeke no by-wayes to avoyd the duty , nor lead we others from it . a plaine text paralleled by others literally , must we understand properly , as the other are . the truth expressed in the letter cannot be mistaken , but by a figurative construction the letter may be forced to a wrong sense . the sense of the former verse , which is the ground of this , being literall , makes this literall also . we have proved it ever so conceived in the church , and will not alter it now . nay dare not ; because we are sure that by the third commandement , and the first petition gods name , whether spoken , read , heard , or written , must have reverent usage . and if it must , may we deny that manner , which himselfe hath expressely prescribed ? the anathema sounds still in our eares , cursed be he , that taketh from , or addeth to . if god then will have outward worship exhibited at the name , in the name of god let him have it . if he will be so honoured , that is reason enough , why he should . but he hath given reasons store , if we will not doe it now , we are now in contempt , and without repentance shall be without excuse hereafter . nor may we thinke to leave the duty undone , because some count it superstition . indeed at the name , and no more were vaine . but at the name to bow unto our saviour is one way we worship him , and we have no other way to come at him , save by his name . he is gone , his name is left , that by his name we may minde him , and through him adore the blessed trinity . at the name therefore let the heart ascend unto the person , and outward obeysance expresse our faith in , and high esteeme of whole christ . as true god , and true man ; for as god and man he is exalted in person and name , that at the name of jesus every knee should bow . tract . v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every knee should bow . god who made the whole creature , lookes after all he made . the soule principally , because it principally resembles him : and the body next ; because in that organ he will have the soule glorifie him , 1 cor. 6.20 . the fathers therefore according to the scriptures carefully set forth a two-fold worship of god. internall the one , externall the other . both congruous to the word , and from a heart purified by faith proceed both . both spirituall , because both are motions of our spirit renewed by the holy ghost . for such worshippers will god have , as shall serve him in spirit and truth . john 4. vers . 23. such as in spirit practically mortifie the workes of the flesh , and in truth contemplatively maintaine sound doctrine , is one of theophylacts expositions . such as moved by his spirit doe all things sincerely in faith , according to his will , and unto his glory , is polanus full interpretation . such as include not god , like the samaritanes , in a certaine place onely ; in spirit therefore , not locally : and such as worship not , like the jewes , in the vanished shadowes ; in truth therefore , not typically , is the generall consent of divines . who then by this text exclude all outward worship , doe both wrong it , and teach their owne ignorance . because the outward worship is not separated from the inward , but with it proceeding from the spirit , with it also is spirituall . not saint pauls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corporall exercise good for little , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the godlinesse profitable unto all things . 1 tim. 4.8 . quid mibi prodest si genua corporis mei ad orationem veniens flectam deo , & genua cordis mei flectam diabolo ? for what doth it profit me , saith origen , if comming unto prayers i bow the knees of my body unto god , and bend the knees of my heart to the devill ? he meaneth , not that the knees should not bow , but not bow without the heart . without the heart the outward worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gains nothing ; joyne both , and the pious act , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gives fruit in time to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and doth now refresh , and then , saith saint chrysostome . of the body it , therefore bodily it ; not of the body onely , and therefore is godly . going with the minde it is holy by the spirit that sanctifieth the soule . whom god hath joyned together , let no man put asunder , soule and body in his service . for true christian obedience comprehends , totos nos , us whole . quanti quanti sumus , we , such compounds , as god made us , ought in all things , and with all we are , simply to submit unto his pleasure . what and as he wils , is required of us in the powers both of soule and body . indeed prov. 23.26 . wisdome cals for the heart ; but not for it onely . for , in the very same verse , it is said , the eyes must observe . god will have every member faithfull in its office , the heart and all ; not all , or any of them without the heart . the heart is most acceptable , yet the rest are not left at randome . they subordinate , the principall being right , will be conformable all ; chast the eyes , obedient the eares , undefiled the lips , pure the hands , and flexible the knees . every one according to the use , more or lesse , is charged in the scriptures . to a more speciall use more specially some . the knee and tongue here , because they are sittest for the worke in hand ; the knee for humiliation , and for confession the tongue . i free not any man from this duty , the holy ghost by the apostle hath bound , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one . none are exempted , not one of the ministery , nor one of the laity , not one of the lords , nor one of the princes ; learned , and unlearned , meane , and mighty , let all looke to it . all , psal . 22.29 , 30. all , isa . 45.23 . all , rom. 14.11 . and here every knee of things in heaven , in earth , and under the earth . above the earth i teach none , and under the earth none will be taught . we are in the midst , and of us all and every one make a full comprehension wheresoever we are . no man hath a priviledge not to doe it , nor will simple ignorance , much lesse wilfull , excuse the neglect . for who preferres not the name , which god hath given christ , above every name , puts the lie on him . god saith it is above every name , yet there be , that say it is not . here is high contradiction , and being it is such , i beleeve god , who will not may doe what they please . by the grace of god i doe , who doe not , and doe hinder others , shall , at last , in horrour , if mercie prevent not , be compelled unto it : for , for such ill agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no ignoscence left , saith saint chrysostome . no ancient fathers , no moderne divines gaine-say this . o , how excellent is it for every one to practise that in the time of grace , which all confesse shall be in full execution at our entrance into glory ! assure your selves nothing may be required of every one then , which is unlawfull for any one now . for grace , and glory differ not in essence , but degrees . the nearer therefore the militant church commeth to the triumphant , the more perfect she . perfect here no man can be , yet that every one ought to contend unto perfection is very apostolicall . not in one thing onely , and not in others , in every thing , as is revealed , the action and manner should be observed by every one . god speakes not without purpose we all know , take we heed then , lest any of us heare with a purpose not to doe as he speaks . much hath beene said of this duty , and much more followes . god give us obedient hearts , that our reverend esteeme of the name , which he hath superexalted , may appeare before men to his glory , and our peace . remember who have learned , and amend who have neglected . it is no shame for either sexe , old or young , to deceive the devill . the white devill saith it is idolatry to bow at the name . the holy ghost saith , at the name of jesus every knee shall bow . what will we doe ? can any christian doe other then obey god ? if the name be an image , it is metaphorically , and can it not be so , and be not an idoll ? can men be so injurious to their saviour , as to thinke that , whom he sent to beginne , and further our devotions will beguile us in them ? god forbid : submit every one therefore to the motion of the spirit : give jesus his honour , and the devill will flie . a lier he from the beginning , and so shall appeare in the end . the universality will be at full in the severall rankes : the subjection is next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knee should bow . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , because it hath the peculiar faculty of bowing . another part may bow and nothing else with it , but if the knees once bow , all the members are in submission . for in genibus , vel in nervis , & musculis circa genua , consistit robur corporis , in the knees , or in the nerves and muscles about the knees , consists the strength of the body , as schindler . if they then yeeld , no member of the body doth stand out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , say etymologists , as well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the energie there , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the inclination , or pronenesse toward the earth . the knees are made to sinke downe the whole frame , and enabled to raise it againe , and uphold it standing . for they are commissiones femorum , & crurum , as isidore , the setting together of the thighs and legs . the strongest supporters are united by them . by them onely are they at once humbled , and being humiliated , are at once advanced by them onely . but it is not my part to anatomize the knees : plinie can tell us , hominis genibus quaedam religio inost , and to teach that god careth for our knees , and will be served by them , is mine . by the knee properly , and really . there is no metonymy , nor metaphor in the word . the materiall i intend , and all that riseth and fals with it . because the action is reall and proper , as the the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa . 45.23 . doth declare . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , inclinationem capitis cum aliqua parte corporis , a bowing of the head with some part of the body , as schindler expounds it . this suits with our bowing at the name of jesus , and may answer them who object the easter stations in the primitive church injoyned by the councell of nice . for standing there opposeth sitting or lying downe , or kneeling on the ground , but not this kinde of b●●●●●● . stand and bow thus we may , and so they did , as is to be seene in the collections of alphonsus pisanus . in oratione diei dominici à pascha usque ad pentecosten , &c. non oportet flectere genua , sed stantes orare & inclinari , at prayer on the lords day , from the passeover to pentecost , &c. they were not not permitted to kneele or sit , but standing they prayed and bowed . the very same words hath franciscus turrianus in his translation of the nicene canons out of the arabick . but if we looke a hundred years further , tertullian may be seene opposing the stations unto processions . nonnè solennior erit statio tua , si & ad aram dei steteris ? will not thy staying be more solemne , if also thou stay at the altar of god ? they were not therefore called stations , because there might be no bowing ; but being times of publike convents were termed stationum dies , because in them all the godly were commanded , stare in ecclesiis diutius , to abide longer in the churches , and humbly appeare before the lord at the sacred actions , saith junius . ioyne these , and as there was no bending the knees to sit , so neither was there walking suffered , nor going forth before the participation of the sacrifice , and execution of the office . all other gestures of reverence , as lifting up the hands temperately , bowing the head and other members in humility , &c. i finde in use . our practise then is not crossed by their stations , their stations reprove our running out and in at the time of divine service : nay , they proclaime our sitting most irreligious , nisi exprobramus deo quod nos oratio fatigaverit , unlesse we upbraid god that his service hath wearied us , saith tertullian . our purpose is not lost , nor are we diverted from it . there was ever corporall bowing unto god , and i beleeve the hebrew word we stand upon is never taken improperly in the old testament . a synecdoche i know is in it , part is put for the whole , one outward act for the outward and inward . and if i say this one principall implies all other , uncovering the head , humbling the face , lowlinesse of cursie , &c. i still keepe the simple sense , and erre not . not from the morall law , for in the negative precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very lowest humiliation , even of the face to the earth being forbidden , no other may be admitted before idols . nor from the meaning of christ in the gospel , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoration , concludes all the externall ceremonies of worship . nor from the septuagint at isa . 45.23 . for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor from the apostle at rom. 14.11 . and phil. 2.10 . for he followeth the seventy , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus referr'd is even an outward expression of true humility , or pretended within . if we observe translations , in the vulgar we see the knee must be bowed , and so in arias montanus . if it will not , it shall be made to bow . the syriack saith , it should bow , so doth erasmus , beza , &c. if it doe not , it ought to bow . some passively , actively others , the word carries both , and the difference makes no oddes . if the fathers call it subjection , adoration , or worship ; what if they doe ? may it not therefore come at the body ? nay , the outward bowing proceeding from the lowly minde , unto the right object is the reall and full subjection , adoration , or worship , which god requireth at the name . for the bowing of the knee is not onely a signe of inward subjection , but being with the heart is true subjection it selfe . adoration it is , and to adore is to honour in the highest degree , that is with the lowest expression . for in adoration is ever implyed a threefold act . first , an apprehension of excellencie : if there be no preeminence , it is adulation . secondly , an acknowledgement of what is so apprehended ; if the acknowledgement be not serious , it is derision . thirdly , an evidence of our subjection : if there be no cleare demonstration , either by prostration , or genuflection , or inclination , or other expression , the worship is not complete . we may be in the temple , and our minds farre off ; if there , they must shew , or cannot be knowne there . for how may we glorifie god for his good service , who will not let it appeare before men ? the wisemen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falling down did worship christ . and was it not the manner of old ? when they came into the sanctuary , it was . o come let us worship , and bow , and kneele before the lord our maker , psal . 95.6 . and when they went out too . for hezekiah and all his company having made an end of offering , bowed themselves , and worshipped , 2 chron. 29.29 . there is adoration , inclination , ingeniculation ; no full worship without visible humiliation . the argument is pitifull : hypocrites draw neare with their lips , therefore true christians may not use theirs in the service of god. doe the papists bow the knee ? suppose they doe superstitiously , and idolatrously , are we therefore , ad libitum , free to doe what we list ? for their abuse shall we stand as if we had no joynts in ours knees , or use our joynts either for our owne ease , or an exprobration of his service ? now we are at a loose , what prodigious worship doe some beginne to forme ? but take they heed , lest leaving all reverence before god in his assembly , god leave not them and their assemblies . we know the disobedient are threatned to be smitten in the knees , and in the legges with a sore botch , that cannot be healed , deut. 8.35 . but is it disobedience not to bow the knee at the name of jesus ? yes , for god that will not have it bow to baal , 2 king. 19.18 . hath sworne by himselfe it shall bow to him , isa . 45.23 . nor may the common plea of old testament hold , for it is applied unto christ in the new , as meant to be fulfilled in and to him , rom. 14.11 . nor may it be shifted off unto the generall day , no more then our confession . for if the time of grace be for the confession of the tongue , the acknowledgement of the knee should be in the time of grace also . more of this at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as more proper there . isidore saith there is affinity betweene the knees and the eyes . because men , dum ad genua se prosternunt , statim lacrymantur , when they are on , or doe bend themselves toward their knees , be aptest to weepe . if teares be so acceptable to god , that he , as the psalmist desireth , will bottle them up , can the posture be displeasing , which helps them forward ? i doe not make this the apostles argument , but this sheweth that bowing being of outward gestures the humblest , is also the heartiest . for it is a quick sense at the heart , that causeth teares to distill at the eyes . an outward , humble , and hearty motion , that is required . holy kings have performed it in the worship of god , as david , psal . 95.6 . solomon , 1 king. 8.54 . ezechias , 2 chron. 29.30 . so did the prophets , as daniel , dan. 6.10 . esras , esr . 9.5 . micah , mic. 6.6 . the wisemen did so , matth. 2.11 . to us our saviour is the president , luke 22.41 . and the apostles ever kept it in practise ; as s. stephen , acts 7.60 . s. peter , acts 9.4 . s. paul , ephes . 3.14 . so did the whole church , acts 20.36 . & 21.5 . but that was in prayer ; true , then we bow lowest , when we name jesus unto god. but is the act lawfull then , and may it not be lawfull , when god in his word , or by his ministers names jesus unto us ? is not prayer an humble acknowledgement of our unworthinesse , and gods superiority ? is bowing at the name of jesus any lesse , or any more ? yea no man sues unto god , and not in , or at his name . if we be not prepared to carry it before us , our petitions will be preferred in vaine . for god heares us not except we come in that name , nor can we see how to honour him , but through it . in , or at , or through it , as was before expressed , we may . bow the knee the devout will at prayer , and at the sacrament of the lords body , and bloud . it is well , and wished that all would : examples i know , are store in the old and new testament for the one , but none for the other . nor can any produce a more evident precept for either , then this , that at the name of jesus every knee should bow . for we beginning prayer in his name , conclude with it : and the sacrament of the lords supper is the most lively expression of jesus to our soules . so is the one , and the other so . why then is not the naming , or mentioning of jesus sufficient reason of geniculation ? the person signified to us , and by us minded is the same , and we are sure the text is plaine for this whilst we inferre the other . that in the primitive times this bowing was in use eusebius tels , where he recordeth a ● egion of christians on their bare knees unto jesus at the fight of marcus aurelius against the germans and sarmatians about the yeare of our lord 178. tertullian saith that at philip. 2.10 . genu plane fatetur , the knee doth openly confesse , securvande , by bowing it selfe . flectere-genu , to bow the knee declares , not a carnall subjection onely , but a spirituall obedience also to the worship of god ; so origen , and in the forecited places he takes it literally . so doth saint cyprian , and novatianus so . it was the accustomed manner in eusebius time ; athanasius speakes for the time past and to come , omne genu flectebatur , & in posterum fl● ctetur , every knee did , doth , and shall bow . saint ambrose meant it corporally , ruffinus likewise , and saint hierome , saint ch● ys● st● me , saint augustine , and saint bernard , in the former quotations . the councell of nice mentions genuflections in use ; the fathers at the councell of ephesus read this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and give all adoration outward , and inward unto jesus . at the councell of basil it was in practise still . alphonsus abulensis , osiander , gorran , musculus , calvin , zanchius , aretius , polanus , &c. conclude the literall sense , and like that this duty should be thus payed . the church of england ever since the first reformation observed it thus in the speciall time of divine service . for at the generall confession of our sinnes acknowledging jesus to be lord we kneele . when the apostles creed is rehearsed we bow the knee , head and all . when the second lesson is read , if we sit , yet we bow at the name , and at the gospel we bow standing . sitting or standing when the word is read , or preached , we bow at the name of jesus . this precept then is now observed , but the full observance is not extant now , nor ever will be in this world . for god raigneth now by the gospel , and his majesty is no otherwise honoured right , then whiles the same , being knowne by his word , is reverenced , saith master calvin . grace doth owe her knees , and her knees are not in , but governed by the heart . with heart and knee , bowing at the name , we both testifie that he is lord , who died to save sinners , and retribute glory for the inestimable benefit . for the meaning of the holy ghost is simply to affirme , saith he , that all men should not onely acknowledge christs power with the heart , but by externall gesture of the body , which he noteth by the bowing of the knee , shew forth the yeelding of obedience also . but the word of god hath alwayes enemies , that frowardly resist , and contemners , that prophanely scoffe at it , as trifling , or fabulous . at this day are many such , god amend them , and give his children patience till all things be renewed . such there are , and ever will be scorners . whereby it appeareth that this bowing is indeed begun in this life , not perfected . when all the enemies of christ shall be thrown downe , that they may be the footstoole of his feete , then at the name of jesus shall every knee bow , ad plenum , of those in heaven , in earth , and under the earth . the patricians that deny the substance of humane flesh to be of god ; the paternians , that give the inferiour parts of mans body as peculiar to the service of the devill ; the nefarious postellus of sorbon , that said his harlot and not christ , redeemed us from the navill downeward ; all hereticks also , that worship in spirit , not in truth ; all hypocrites that worship neither in spirit , nor in truth , but in shew ; and all luke-warme christians who have some affection , yet because many will breake , leaving the church , and god too , rather then bend , doe keepe the knee for their own use , or bring it into gods service , as if they were ashamed it should be knowne there , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the whole of man according to every part is gods , and the outward worship proceeding from the inward , the knee at times to expresse the obedience of the heart , doth he challenge of every one . all neuters , or indifferent soules , halcesaits i may call them , that hold it equall to bow , or not to bow ; all jewes , turks , and pagans , that yeeld no obedience unto jesus ; all agnoclyts , ethicoproscopts , puritans , anabaptists , brownists , or other perturbers of the church peace , that will not outwardly bow , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there god , who will have all glorified bodies bow at the last day , commands regenerate knees to bow in the time of grace . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we are disciplined by god , as well in the state of our body , as in the habit of our minde . both being his creatures , it is most just they should according to his will be ordered both . he hath not circumscribed the one , and left the other boundlesse . our body must pay its due , and the soule hers , and not the body without the soule , that both may be spirituall . we joyne them together ; and worship not without bodies , but in a singular adoration , and on speciall restraint . were we forced to be present at idolatry , we may subject to god in minde , but not bow downe to baal . submitting then in heart to god , and not in body to any other , we give all to whom the whole is due . god will have no sharer ; in all places , at all times , upon all occasions the knee must be the lords , and his onely . no man hath licence to restraine it , when it may be yeelded , not they whom none controll , save god. kings as well as the meanest of the people come under every knee , and are called unto obedience before the lord. whilst they be foremost , the people will be forward . if the heart be right , of what degree soever we be , our necks are not perverse , nor our knees stubborne ; well composed our bodies , to shew our soules are sanctified : we goe not our owne wayes , nor keepe our owne times ; what , and as god hath prescribed we are ready to execute without scruple . it is kindly not to render other service then he hath set forth , but it were sacriledge to barre him any of that . be it how he wils , whilest his name is hallowed by us , our consciences finde peace in him . at the name then , and to the person , without shame , or flattery , or pusillanimity , bend we heart and knee . because the name is supereminent , and by god made the highest ; that at the name of jesus every knee should bow of those things in heaven , and in earth , and under the earth . these are the three rankes of knees , and follow next to be discovered . tract . vi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. of things in heaven , and of things in earth , and of things under the earth . every knee should bow , quod in coelo , in terra , & subter terram est , which is in heaven , in earth , and under the earth , is the syriack interpretation , and the full expression of the greeke . every knee of the celestials , terrestrials , and infernals , as the vulgar , arias montanus , erasmus , beza , the rhemist , &c. whether then it be every knee , which is above , below , and beneath ; or of those things which are there , all is one . wheresoever the knees are , humility ought to be their glory , end bowing the ensigne . i bring not bruits , plants , vegetables , and all creatures to this our reasonable adoration . who know christ , or have facultatem cognoscendi , the faculty thereto , angels and men , just and unjust : all , that shall accompt before the tribunall of christ , are bound to this homage at the name of jesus . these and no other , for no other but these are capable of such knowledge . though all creatures shall subject , yet not all in one manner of subjection . scio quidem omnem creaturam velit nolit subjectam esse creatori , i know indeed , that every creature must be subject to the creatour , saith saint bernard ; but of the reasonable creature , voluntaria subjectio quaeritur , whatsoever be paied , voluntary subjection is demanded . who pay it not willingly , unwillingly shall . according then to the dispositions of the subjects the subjection here is twofold . of the elect the one ; of the reprobate the other . the first being that whereby the apostles and all saints are subject unto christ , salutem , quae à christo est , indicat subjectorum , declares the salvation by christ of the subjects , saith origen . i will rest in , and be subject unto god : why ? because , ab ipso salus mea , from him is my salvation , was the free resolution of king david , psal . 62.2 . the other of the damned is coacted ; for they are victi , non ad p● ati , the conquered , not adopted they . their place therefore is not , l●● us g● atiae , of grace ; the locus paenae , the place of torment 's theirs . so saint augustine . being vessels of gods wrath , they are made the foot● toole of his ire . so the psalmist , psal . 110.1 . though all then be not subject in the first way of obedience unto glory , yet all ought to be , and who will not , shall at last be compelled in the other to destruction . for the same saving power is confounding also . the enabled therfore either for eternall life , or death eternall , are the intended subjects at isa . 45.23 . rom. 14.11 . and phil. 2.10 . the fathers understand it so . in the three sorts mentioned , omnis universitas indicatur , the whole universe of angels and men is set forth , as origen explaines ; cyprian so restrains it , so doth athanasius , ambrosius , hieronymus , and saint chrysostome saith , that the things in heaven , in earth , and under the earth , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole world , angels , men , and devils not one ancient and moderne writer secludes either of these . if any include more , it is more then they can prove the apostle minded at this place . true , all things are under the commanding will , but none save these can come within the practise of this precept . nor compassing all these doe i carry all unto one end answerable to their first originall . for in horrour many , whilest the rest , in grace , and glory , pay this duty . to prosecute our intent , it is first demanded here , whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly things , be meant the good angels onely . theodoret understands all creatures , and principalities , quae sub aspectum non eadum , which come not within the reach of our eyes , angels and spirits , good and bad . this zanchius liketh , though beza would not determine it . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concludes the airy also , and who take it thus may minde the devils there . because ephes . 6.12 . they are said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heavenly places ; that is , princes of the aire , ephes . 2.2 . saint chrysostome intends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the just ; they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which are in heaven , and heaven is prepared for the just onely . good angels , and blessed soules departed fall downe of themselves before him that sitteth on the throne , and adore him that liveth for ever and ever , rev. 4.10 . this we are sure of ; with the learned therefore and judicious at home and abroad follow we chrysostome . secondly , how can the angels bow at the name when they are called spirits ? psal . 104.4 . heb. 1.7 . hath a spirit a body that it should bow the knee ? to this i answer , that the aristotelians hold the angels simple , and abstracted intelligences , and the platoniks say they have bodies . those the schoolemen follow , after these the fathers go , though not after these in the matter . tertullian saith , omne quod est , corpus est sui generis , whatsoever is , is a body of its kind . and of the angels he writes thus , invisibilia illa , quaecunque sunt , habeat apud deum & suum corpus , & suam formam , per quae soli deo visibilia sunt ; those visibles , whatsoever they are , have before god their owne body , and their owne forme , by which they are visible to god alone . they have their bodies , that is , other then we have , and their formes , as we also have ours . it is onely peculiar to god the father , the sonne , and the holy ghost , if we may beleeve origen , sine materia i substantia , & absque ulla corporcae adjectionis societate subsistere , to subsist without materiall substance , and any alliance of corporall adjection . saint augustine doth not onely attribute bodies to the angels , but cals them , acrea animalia , airy animals . he followed origen , lactantius , basil , and that was the consent of writers in his time , as lodovicus vives noteth . and in his notes he induceth michael psellus saying , oporret , ut divinus asserit paulus , spiritus ministros , qui mittuntur , corpus habere , &c. spirits , ministers , as saint paul affirmes , ought to have a body , wherein they may move , stand still , and openly appeare . in this sense gregory the great termes an angel , rationale animal , a reasonable living creature , such a one as is composed of body and soule . saint bernard also on the words of the apostle , heb. 1.14 . are they not all ministring spirits ? reasoneth thus ; how can they fulfill their ministry without a body , praesertim apud viventes in corpare ? especially with those which live in a body . if in scriptures we read they are incorporeall ; i answer , that we usually call the more grosse , bodies , and the more subtile , which come not under our sense , spirits . with saint gregory therefore i determine , comparatione nostrorum corporum spiritus sunt , sed comparatione summi spiritus , sunt corpora , that in respect of our bodies they are spirits ; but in respect of the incircumscribed spirit , they are bodies . conferred with us , spirituall ; with god , corporeall , as damascene . more probable therefore saith zanchius , is the opinion of the fathers , that the angels be not simply without body , then of the schoolemen , that they are simple and immateriall spirits ; especially seeing the schoolemen approve the distinction of gregory , that comparatively they are bodies , and spirits comparatively . but what bodies they naturally have , we are men and know not ; certainely more excellent then ours , more subtile then the heavens , invisible to our blind eyes , finite , locall , and the fittest for their ministry . may we say the angels have their bodies , and can we not think they have their knees ? saint paul at 1 cor. 13.1 . gives them tongues , and shall he not as well at phil. 2.10 . allow them knees ? they have one said the learned bishop andrewes , as much as the other . and in both places , humanum dicit , he speakes to us after the manner of men : that we by our owne language might conceive what they doe . they doe reverence , and we finde in the scriptures that they have expressions of what they doe . consider what is at rev. 4.10 . & 5.8.14 . and in the 7. chapter 11 , 12. verses , nothing can be more plaine . all the angels stood in the compasse of the throne , and of the elders , and of the foure beasts , and fell before the throne on their faces , and worshipped god ; saying amen ; blessing , and glory , and wisdome , and thankes , and honour , and power , and might be unto our god for ever more , amen . they stand , and have they no legges ? they fall downe , and may they not bow ? having faces , must they want knees ? speaking out , are they without tongues ? they have theirs , we ours . though not as carnally we , they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with us , whereby their obedience is set forth . and it is confessed by all , that genuflection is but an outward , and some say any outward , humble expression of that within . because therefore the angels some way expresse it , they are some way said to bow , and that way too , which is answerable to the knee . their obedientiall bowing power they yeeld in a supermorall perfection . the doe so , and going before in that practise we need not feare to follow after . what ever some plead for themselves , i am sure the apostle hath left none of us out for to every knee of heavenly things he subjoynes every knee of things terrestriall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of things in earth . the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , shewes that all living men ought to performe the bowing at the name , verified in the angels . all ought , and though all doe not , yet good christians beginne it now , and will goe on with it unto perfection . for they in heaven bowing strongly inferre that there are no men in earth priviledged not to bow . i say not that every individuall man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is on earth , doth or will now bow . for turkes , jewes , infidels , out of the church doe not , and too many christians in the church will not . but that every one voluntarily , or involuntarily shall truly fulfill this scripture at the last day . though therefore it be principally intended then , it doth not follow that it may not be in practise now . for the apostle will have us be presently humble , vers . 5. and presently , because our humility , that reacheth , goes not out , but is perfected in glory . origen saith , omne genu flectitur , every knee doth bow ; flectebatur & flectetur , every knee did bow , and every knee shall bow , so athanasius . j am incurvetur , every knee ought now to bow ; so cyrillus alexandrinus . now to doe it , and every one now , will admit of no prorogation till the last day . christi regnum crescit indies , christs kingdom hath a daily increase , and is not at highest untill it be wholly triumphant . so these propositions are both true . all things are now subjected unto christ : all things are not in full subjection untill the resurrection . proinde vaticinium hoc non absque ratione diversis temporibus varie accommodatur , saith master calvin , this prophesie therefore is not without reason diversly fitted to divers times , as other prophesies doe not perfect christs kingdome in a moment , but describe it unto us in the whole circuit . and though it be a prophesie , yet under this prophesie is a duty required of us . for it is not a prophesie instantly fulfilled , but by degrees . a good christian then will argue thus , must all knees bow at the name of jesus in the last day ? i ought therefore to bow now . pia civilitas est , it is a pious civility so to doe in the time of grace , saith osiander . non interiore modo cordis affectu , sed externa quoque professione colendus est deus , si velimus illi reddere quod suum est ; god is to be worshipped not in the interiour affection of the heart , but by externall profession also if we will render him what is his , saith marlorat . the better sort therefore g● t them to their knees gladly , saith the reverend bishop . they doe so , or else how can they pray , thy will be done in earth as it is in heaven ? matth. 6.10 . if it be so done in heaven , it should be done so on earth , or else our lords prayer must be , as it is among the puritans , out of use with us . nor doe wee this as if god had need of our bowing : but wee would be thankfull , and we , of us i speake , we have need to bow . for by bowing , prostration , extending the hands , et siquid aliud visibiliter , or if we doe any other visible thing , by these we become the more humble and servent at our devotions . neseio quomodo , cum bi motus corporis fieri , nisi motu animi praecedente , non possunt , iisdem rursus externis visibiliter factis , ille interior invisibilis , qui eos fecit , augetur , &c. i know not how , saith saint augustine , but so it is , that whereas these motions of the body cannot be done , save by a preceding motion of the minde , yet by these visibly externall deeds , that interiour and invisible , which caused them , is enlarged . as if there were reaction betweene the inward and the outward ; the inward affection , which moveth the knee to bow , is by the bowing of the knee the more inflamed . who therefore dislike the posture , we have just cause to doubt their intentions . for though god judge the outward by the inward , yet we discerne not the inward , but by the outward . nor let any thinke to be excused , because multitudes doe it not . for if that be sufficient plea , it is in vaine to plead any longer for the truth . but the truth will stand against all opposition , and the pleaders shall be upheld by him for whose sake they plead the truth . by whom was it said , mar. 13.13 . luke 21.14 . yee shall be hated of all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for my name sake ? what ? were they hated of all men ? no , but of the prevailing number . and doth not christ there say , persevere , and yee shall be saved , not a haire of your head shall perish , by patience yee shall possesse your soules ? these things were written for us , and god be thanked , they are enough , and so let his grace ever make them to us . can we recall those myriades of martyrs that have died in severall persecutions for the name of jesus , and shall we be ashamed who live in peace , eate the fruits of our owne labours , and enjoy the free passage of the gospel , shall we , we be ashamed in all humility to extoll the name ? the name , which in life and death is the sweetest tune , and most melodious harmony , the name of all names , even the name of jesus . let the stoutest opposers produce one of the fathers that mislikes our bowing at the name . i except none , no not the most allegoricall . for origen , of whom they most boast , saies as much as we desire , and more then many would willingly heare . let this be done , and by my consent , they shall gaine their will against our practise . all the late writers , that i have seene , except the knowne perturbers of the church peace , with us by sensible demonstration to declare our inward humility all . but if we looke backe unto the 22. psal . 28.29 , 30 , 31. it will appeare what scope this duty hath among christians on earth . all ends of the earth shall remember , and turn unto the lord ; and all the families of the heathen shall bow down themselves before thee . that is , divinis honoribus dominum jesum christum colent christiani , the christians shall worship the lord jesus christ with divine honours , saith osiander . and reason good : for to the lord pertaines the kingdome , and he is ruler among the nations . all the fat ones of the earth shall eate and bow downe themselves : that is , the mighty of the earth , kings , queenes , princes , nobles , shall acknowledge , and adore jesus . all that goe downe into the dust shall bend downe before him ; that is , the poore , wretched , contemned people , that are even trod in the dust , shall shew themselves devout in the service of jesus . all sorts of christians are set out by bowing downe . as if the outward man were made to interpret the inward ; or visible expressions should tell forth our sincere affection unto jesus . who will not indeavour to discharge what here they owe unto christ , will they , nill they , they shall pay this duty in the utmost rigour . not for a time , but eternally , nor any other way , then with the devill , and by everlasting torments . no avoyding it who contemne the other ; for every knee comprehends the infernall also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of things under the earth . god hath made jesus king of heaven , and of earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , and him over hell the most triumphant . whom the two former chearefully obey , to his glorious person , the conjunctive particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , brings the third ranke of bowers , bound hand and foote , crouching in their fetters . and the same connexive infers that these are reasonable creatures too . it doth , and all expositers agree in that , but which they are , not so well . theodoret , understanding the good and evill angels in the first place , placeth here the dead men , elect and reprobate , which lie in their graves . who assent to the former may like this . but if the words before be throughly inspected , the bodies of the dead are included there . for , till the generall day , they are more properly in , then beneath , the earth , and more in then any other . there they are laid up , and shall not be carried either over , or under , before the universall account be taken . there till then and no where else they . in the next word therefore we with saint chrysostome comprehend the devils and damned soules . for them tophet is prepared , and that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , below the earth . the aire indeed , and the earth are places of the devils seeing and assaulting us , but hell is their home , said the learned bishop bilson . thither they be remanded , upon any , the least occasion , when pleaseth god. their place , from whence at the last they shall never start , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bottomlesse pit , luke 8.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most inconspicuous to the face of the earth , luke 16.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lowest , and beneath our thought of lownesse , 2 pet. 2.4 . no light , and no darknesse there without intolerable horrour . where it is we know not , and i pray god it may never know any of us wheresoever it be . for whom it is we know , and being we doe , it behoves us to doe here as he wils , whose power constraines the damned there . we dreame not then of a purgatory , and soules to be released thence . they are stated in hell that are the subterraneall , and being trampled under christs feete shall never rise up into his glory . it is a meere delusion of the devill , that the papists at this text teach redemption from the infernall parts . for the apostle discovers in what subjection the devils and condemned men shall , full sore against their wils , be unto our saviour . novatianus , ruffin , ambrose , chrysostome , theopylact , anselme , haymo , hugo , cajetan , tho. aquinas , gorran , illiricus , hunnius , hyperius , salmeron , zanchius , aretius , estius , on this text expound the bowing of those things in hell to be not in charity , but forced by the uncontrolled power of jesus . it is plaine , psal . 110.1 . where his enemies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the footstoole of his feete . god hath subjected them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under , 1 cor. 15.27 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under and under his feete , heb. 2.8 . so under as they shall never be able to rise . under him now ; for now illum meruere coguntur , they are compelled to feare him ; and under this feare , contremiscunt ad illius memoriam , they tremble at the mentioning and memory of jesus , saith aretius . now under feare of that to come , but when that is come , which they so feare , bow they must , and be bound in everlasting chaines of torments so to bow . the very recognition of jesus , whose name the blessed glory to record one to another , being perpetuall to the damned , shall be as bellowes to blow the fire , whilest they are fuell to maintaine it . they despaire to forget him , because his revengefull power will never leave them . fly from him they cannot , nor are they able to endure , what they must for ever and ever abide under him . thus having no where else to be , nor any meanes not at all to be , nor any hope that he will in time be satisfied , they yeeld , because they cannot but yeeld ; and suffer , because they ever shall suffer the rigour of his justice . in this thraldome they dreading advance his name , whose person was despited , and applaud his justice , whose mercie they refused . that justice keepes them on their everlasting knees , whilest their lord cannot be , and not be victorious . all therefore shall bow , but how bow all at the name ? shall jesus be named at the generall day ? or ever after ? who question this may doubt all . all that christ did , and suffered all . for what gaine i by him crucified , if he be not glorified for me ? i acknowledge him humbled , much more exalted him , and my selfe through him . beleeve and search the scriptures . they say the lord shall be revealed , and shall he be revealed without the memoriall of his name ? not so . the day of the lord is the revelation of the lord jesus , 2 thes . 1.7 . and at the 12. v. all that is then done , the clarification of the good , and confusion of the bad , all , that is , is that the name of our lord jesus may be glorified in us , and we in him . againe , 2 cor. 1.14 . the generall day is the day of the lord jesus . shall he have a day , and not he be mentioned in the day ? how hath he it , when it is not acknowledged his ? but his it is , and will be acknowledged . for in that day god shall judge the secrets of men by jesus christ according to the gospel , rom. 2.16 . thirdly , when we consider , isa . 25.21 . rom. 14.11 . phil. 2.11 . that every tongue at the generall day shall to the full confesse that jesus christ is lord , what may we say of those men that thus contradict this truth ? if they be schollers , can they be thus ignorant ? if divines , be they not infatuated ? and if both , are they not in contempt ? i feare they have projected so many waves of serving god , that if his mercie prevent not , the best will be forsaken , or troubled very much . but grant that the name shall be mentioned then , shall it never be expressed after then ? yes , for by what name he was vilified on earth , in the same name will he be magnified in heaven . all the servants of god shall there see his face , and his name in their foreheads , rev. 22.4 . what is the name there ? the lamb of god is not it , but it is jesus . for he is the eternall sacrifice signified by the lamb. and because our comfort shall be alwayes full , the name , for which we suffer on earth , shall ever be present with us in heaven . we shall heare it alwayes , see it alwayes , glory in it alwayes , it will be alwayes in our foreheads . nay how can we be perfect in him , if his name shall not be glorified in us ? 2 thes . 1.12 . or how may his glory be perfect in us , if his titles of greatest glory be withdrawne from us ? is there any other name wherein we must be saved ? acts 4.12 . we are saved onely in it ; if saved , then glorified in it onely . for without glory is no salvation . possesse we so much in it , and shall it be without regard , when we have all we can possesse ? the foure and twenty elders , and the thousands of thousands sing the prayses of his name , rev. 5.12 . and rev. 19. the voyce of much people , as the voyce of many waters , and as the voyce of strong thundrings , is allelu-jah ; because the marriage of the lamb is come , vers . 1.3 , 4 , 6 , 7. we shall for ever sup with him , and magnifie his name for ever . ipse finis erit desideriorum nostrorum , qui sine fine videbitur , sine fastidio amabitur , sine fatigatione laudabitur , he will be the end ▪ of of our desires , who shall be seene without end , loved without disdaine , and praised without ceasing , saith saint augustine . this is the office , this the affect , this the act for all , and all they doe is done in the name of jesus . gloria nostra est , quod cum potestates eum semper adoraverint , nunc adorent sub nomine jesu , it is our glory , that whereas the angels ever adored the sonne of god , now they adore him under the name of jesus , saith athanasius . beda inferres that as christ received at his corporall circumcision this name jesus , so the elect in their spirituall circumcision partake of the name ; ut sicut ipsi à christo dicti sunt christiani , ita à salvatore vocentur salvati , that as they of christ are denominated christians , so of the saviour they are called the saved . ludolphus saxo thereupon affirmes that in glory , ab ipso jesu dicemur jesuitae . his meaning is , that jesus will be unto us the name of glory , as christ is of grace . oleum effusum nomentuum : effusum planè , quod non solum caelos , terrasque persudit , sed aspersit & inferos , as saint bernard preached ; the name is oyle poured forth , and fully poured forth , which runnes not all over the heavens onely , but comes at hell also : so that at the name of jesus every knee celestiall , terrestriall , and infernall must bow , and every tongue confesse and say his name is oyle poured forth . ecce christus , ecce jesus , behold christ , behold jesus , both poured out to the angels , both poured forth on men . shall it be poured forth to them , and not be received ? or how can they receive , and not take notice of it ? it was the hope of all the fathers , and the joy of the martyrs in the church , that they should magnifie this name in heaven , which they professed on earth . and if we examine the moderne writers , no divines will be found , that deny the fulfilling of ▪ phil. 2.10 . in the life to come . yea they who not onely neglect , but decry also the duty here , confesse the full payment hereafter . what discording musicke is theirs ? hereafter it shall be perfectly performed , and yet the name never named hereafter . when their doctrine is knowne to be at oddes , they will stand amazed , and keepe the distance of those men that frighten each other . it is time to conclude ; who will not beleeve , can never learne their duty , because a duty is never learned till it be practised , nor practised till it be well beleeved . have some faith , and we shall have more , and the more we have the greater will our practise be . the name is most glorious in heaven , therefore the blessed bow at the name : the name is most sweete to christians on earth ; therefore good christians beginne here to bow at the name . the name is most dreadfull in hell ; therefore the damned bow at the name : these against the will , most willingly the other . the simonians , caimies , angelicies , &c. that against the scriptures bring in , and maintaine the worshipping of angels ; the collirydians , papists , that adore the virgin mary , also , pray unto saints , and bow the knee at their images ; the aristotelians , and the fanatiks of our time , that make the angels such simple intelligences as may no way bow the knee , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there the angels , and saints receive no divine worship , but submissively bow downe at the name . the manichees , that say jesus is the redeemer of the soule onely , and therefore yeeld not the body unto his honour ; the jewes , turkes , pagans , infidels , that on earth deny his name ; the zuinglians , and our very late reformists , that stand covered as stiffe as stakes , or sit as senslesse of grace , without any expression of honour at the name of jesus , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there beleeving christians , hoping to partake of glory with their saviour , shew their delight in , and high esteeme of him by bowing at his name . the carpocratians , marcits , severians , that fall downe before familiar devils ; the pythagoreans , origenists , and many prophane famulists in these dayes , that teach a revolution of soules , as if hell were but for a time , and in time the devill and all the wicked with him should remove thence , as the popelings say soules doe out of purgatory , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there the devill , his angels , and all the damned , chained for ever on their knees , justifie the righteousnesse of our saviour in bowing with horrour at the name of jesus . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we beleeve that though the angels have not knees like ours , yet will bend the knees they have . we thinke them not elementary , spirituall they be . devoid of body in respect of us , but if god be considered corporeall they . for where now they are , they cannot now be elsewhere ; and being ministers to us must have such a being wherein they may administer . in a being they assist us , which sometimes they either make visible , or assume another visible , and by the same , in an analogy to us , humbly expresse the honour due unto our saviour . not coacted , but with alacrity , and such , as if we could behold it , our hottest zeale would seeme stone-cold . they are indued above us , and can doe much , much more , yet we in a holy emulation praying to doe , as they doe , contend after them . we shift nothing off that ought to be done , because when we have done the most , it is knowne we have done too little here . if the angels and spirits , good and bad , properly have no knees , it is certaine we have . whom it concernes , looke we to ourselves . we cannot be too forward , no feare of that , in goodnesse ; but our backwardnesse brings evill enough on us . whilest others then be backward , we will be as forward as we can , that our forwardnesse may prevene gods anger . we dare not forbeare the knees , and with-hold what else we owe at the name , lest he take his name from , and we be not reputed his . to whom he is most precious , most honourable he among sinners . whilest therefore we have the use of our bodies they shall set forth our obedience . for we finde who will , because they will be in contempt , shall at last be compelled with smiting knees to honour that name wherein they will then despaire of comfort . we may conceive the devils in their kinde , and the other damned in theirs , manacled without hope of release , crouching at the name of jesus under the immense and eternal waight of gods wrath . so it is decreed , and cannot be altered , that who will not now doe , what he should , shall against the will hereafter doe what he would not . jesus will be honoured in heaven , and in hell , we are in the middest to make our choyce : who will have heaven doth his duty unto christ voluntarily on earth ; who doth not so shall be tormented to it in hell. for god hath given him a name above every name , that at the name of jesus every knee should bow , of things in heaven , and in earth , and under the earth . tract . vii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and that every tongue should confesse , &c. vve are now at the duty , which is generall , of the tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every tongue . secondly , evident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should confesse . thirdly , veridicall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that jesus christ is lord ; and then kindly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the glory of god the father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , inferres this necessary as the former : nay more ; not exclusively more , as if this being done , the other may not at all be done : but necessary more , as more excellent the subject . and so excellent is the tongue , that of all other members the psalmist cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our glory , psal . 16.9 . nor is it spoken thereof the soule ; for the apostle expounds it of the tongue , acts 2.26 . the tongue is the vocall instrument , wherewith we glorifie god ; the other make but dumbe acknowledgements . the knee then , being set before the tongue , doth not challenge the more worth , nor the tongue lose any of its owne . they be marshalled right , said the reverend bishop . for having , by the knee bowed , put our selves in minde of due regard , we are the fitter to speake of , and to our saviour with meete respect . in the second precept this order is commanded ; the practise frequent in the old testament : in the new christ himselfe fell on his face and prayed ; the apostles after him , and the churches too , betooke themselves unto their knees at their devotions . as if bowing were a proper preparative to the service of god , or a gesture so peculiar , that the outward man , nothing else , might declare the humble heart . for this cause we entring the house of prayer , bow our selves unto the father ; and , because we must some way bow , toward the east observe we the custome of the church . secondly , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be copulative , it doth not binde the knee and the tongue inseparably together . as if the knee might not bow , unlesse the tongue speake out . for these are duties under an affirmative precept , and being humane acts are limited by circumstances . they are duties necessary , non ad semper , but not at all times , to salvation , saith aquinas . their times they have , and keepe both in their place . both may goe together , and when they may , for gods sake let them . and let them in that place , and at that time , where and when the omission of either substracts gods honour , and gives ill example to our brethren . when the tongue confesseth be sure to bow at the name , though when the knee bowes at the name the tongue doth not ever confesse . for this last includes the first , as the greater the lesse . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore doth not tie the open confession to the implicit , but rather the implicit as subservient to the open . yea , it brings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the former verse hither , and maketh this another dependent on all we had under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after in the ninth verse . in which respect our english translatours render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not simply , and , but with the finall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that : thereby denoting that this duty hath the same ground with the former , and the former the same end with this . for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lookes backward and forward . backward for the tongue , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did for the knee , unto the exalted person , and the name exalted by the union and for our salvation . forward to direct the knee and tongue unto the glory of god the father . as the knee should bow at the name to the person whose name it is ; so likewise should the tongue confesse what one he is , who is so named . and both knee and tongue to the honour of god , which exalted him , and his name , that his name and he might be so acknowledged by us . before we brought all to humble the knee , and every knee ; now all is at the tongue : every spirit to give breath , and every tongue to be a trumpet of his glory , who is so illustrated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that proper instrument whereby we speake . we admit no metonymie , a synecdoche we doe . the tongue is not mentall onely , nor onely corporall . the tongue moves from the heart , and the heart should goe with the tongue , not the tongue extraordinarily indued onely , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every tongue , of what speech , dialect , or language soever in the world , stands charged with this duty , dan 7.14 . in token hereof the title on the crosse was written in the three principall , or sacred tongues , as isidore termes them , hebrew , greeke , and latin. not that these and no other be intended , but these being put downe as the excellent , no other , what , where , or whose soever , are left out . bishop andrewes saith , the tongues sent from heaven were the praeludium . for thereby every nation under heaven , each in their owne tongue , heard spoken , magnalia dei , the glad tidings of the gospel , acts 2.6 . every nation then ; for every nation hath a peculiar tongue . and every one that speakes the tongue of his nation : for , all peoples , since the confusion , being set forth by tongues , every tongue implies every one of all peoples so distinguished . none may deny the authour what he made . not one of the angels : let all the angels of god worship him , heb. 1.6 . not one of the gods on earth ; worship him all yee gods , psal . 97.7 . not one of the saints above ; they all say , thou o lord , art worthy to receive glory , and honour , and power , rev. 4.10 , 11. not one of the saints below ; they all cry out with ▪ the prophet ; exalt the lord our god , for the lord our god is holy , psal . 99.5 . who will not feare thee o lord , and glorifie thy name ? rev. 15.4 . nay , who will not , shall in the end gnaw their tongues , and roare out , vicisti galilaee . devils , and all in hell are forced to yeeld their very tongues unto the divine justice , rev. 16.10 . the tongues then of angels and men , good and bad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint chrysostome expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good in heaven , and on earth , and the bad on earth and in hell are the full of every tongue , at isa . 45.23 . and rom. 14.11 . and phil. 2.11 . we have tongues , and the angels too , as we have our , and they their knees . we know ours , and they theirs . they doe their part , we must doe ours . accept the synecdoche now , and every man from the soule by his tongue , and every angel in his power conclude every tongue that should confesse . their faculty of speaking is required of them , and ours of us . not of us in one sexe onely , and not in the other , but of us in both . for the hebrew word at isa . 45.23 . is of the common gender . women , and every woman come within every tongue . whose tongues be very profuse at other times , may not be oversparing in this . nor doe we contradict the apostle , who will have women silent in the churches ; 1 cor. 14.34 . for there he inhibits them the authority of teaching in publike convent . prophetisses have no liberty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is a shame for a woman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak , vers . 35. that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to teach in the church , 1 tim. 2.12 . for , as saint chrysostome said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the women once taught , and she subverted all things . appositely here might i take up the complaint of the same father against this fault in his time ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. now there is a great tumult , much clamour , debate exceeding , nor are womens tongues any where more liberall , not in the market , not at the bathes , then within the church , of spirituall , and secular affaires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this , this very thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things are topsiturvie . i heartily wish , that these dayes may no longer in this dangerous evill parallel those . let women learne to pray and praise god with the congregation , as they ought ; but for them to prescribe , and administer , is to prophane the sacred things of the temple . we see the tongue is universall as the knee ; in heaven none are excepted , on earth none , and none have priviledge in hell. all that shall come to the generall judgement , what ever they be , should confesse all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . should confesse . at isa . 45.23 . it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the septuagint published by sixtus quintus , renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we translate , shall sweare . nor doth this crosse the apostles words , nay his explain this . for it is granted by all expositours , that , juramentum , an oath is cultus divini species , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often put for the whole worship of god. as isa . 19.18 . where swearing by the lord of hosts is the true profession of him . so in jer. 4.2 . thou shalt sweare the lord liveth , &c. swearing , pro confessione dicitur , is used for confession , said saint hierome . and in this sense , psal . 63.11 . to sweare by him , is from the heart to worship him , as tremellius hath observed . that therefore , which the prophet calleth swearing , isa . 45.23 . the apostle calleth confessing unto god , rom. 14.11 . and in the copie saint hierome had of the seventy interpreters , was expressed both , jurabit , & confitebitur , every tongue shall sweare , and confesse . both tend to one : for as beza noteth , swearing is no other , then , vera & aperta ejus dei confessio , quem ut testem & perjurii vindicem appellamus , a true and open acknowledgement of that god , whom we call as the witnesse , and avenger of perjury . a confession , that it is , and with the highest witnesse . of god , and to god it ; of and to him above all . we are right , and to satisfie that we are , see what may be had from the apostles word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should confesse . the latin translatours all signifie no more , then our english . saint chrysostome saith the meaning is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all should speak out . but the reverend bishop considered three things it it ; i will shew foure , and in each one three . first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak we must , say somewhat . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe it together , not some speak , and some sit mute . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speake out , not whisperingly , or betweene the teeth ; but clearely , and audibly . so farre his ; the next from the forme of the verb is this . the duty set out in futuro , being an universall truth is required now . to day , whilest it is to day , doe it now ; shift it not off to the last day , to be done then . now and then ; the tence containes both . these foure make all square ; looke back , and see how . first , here is speech , and that cordis , oris , operis , of the heart , the mouth , the life ; in , and by them speake we . secondly , an harmony , and that , consensus , ordinis , & finis , with one consent , in one order , and to one end : all as one in every one . thirdly , an open expression , and that , sidei , spei , & charitatis , of faith , hope , and charity ; all shew gracious lips , though every one yeeld not one and the same measure of grace . fourthly , a time for the performance ; and that , necessitatis , voluntatis , & coactionis , of necessity , will , and compulsion . when the honour of god , or the good of our neighbour may be advanced , then because we ought , we will doe it , and who will not then , shall be constrained , when they would not . thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the confession of the church is sincere without dissimulation ; unanimous without distortion ; loud without mumbling ; and voluntary without coaction . omnia offerantur deo , & sensus , & sermo , & vox : there may be nothing at any time wanting in the house of god ; not gold , nor silver , nor brasse : not faith , nor profession , nor dialects . the sense , the sentence , the language , all must be offered unto god , saith origen . si sufficeret fides cordis , non creasset tibi deus os , if faith in the heart might suffice , god would not have created the tongue , said chrysostome . and to the tongue saint augustine ascribes as much as any . non perfecte credunt , qui , quod credunt , loqui nolunt , they beleeve not perfectly , who will not speake out what in heart they beleeve . because david beleeved , he therefore spake , psal . 116.10 . if faith be in the heart , confession will be with the mouth , rom. 10.10 . and if both be right , our deeds are answerable : faith is consummate by worke , james 2.22 . nam multi confitentur verbis , sed factis negant , for many in tongue professe , but in life deny christ . binde these together , and our sacrifice is reasonable . a sacrifice living , holy , and acceptable unto god , rom. 12.1 , 2. isaiah prophesied of this confession , and saint hierome saith it is fulfilled , in christi ecclesiis , in the churches of christ . not in the jewes synagogues : they containe not all tongues ; but in the christian churches , these doe , matthew 18.18 , 19. it ever was , and shall be ever their practise . when christ was borne , the angels confessed ; whilest christ was on earth , he himselfe confessed , and taught his disciples so to doe , witnesse the foure evangelists . the apostles kept it in use their time , witnesse their acts , and epistles . the churches after , witnesse the apostles creed , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or joynt confession of the 318. bishops at the councell of nice , anno 335. of the 150. at constantinople , anno 381. of the 270. at ephesus , anno 431. of the 630. at chalcedon , anno 451. no question of it in the primitive times , and performed with such alacrity , that their amen was like a clap of thunder , satth saint hierome , and their hallelujah as the roaring of the sea. through the corrupted times downeward came the symbole or confession of the apostles , a second of nice and constantinople , a third of saint athanasius , and a fourth in the canticle of saint ambrose and saint augustine . and still , doe the devill and his agents what they can , these , god be thanked , remaine with us , and we doe , and and will use them still . what hath ever beene in the church be it ever . ever confessours militant on earth , that of all times there may in heaven be confessours triumphant ever . it is most kindly for saints to be seen in that exercise here , wherein the glorious shall delight hereafter . holy , holy , holy lord god of hoasts , isa 6.3 . and blessing , and honour , and glory , and power be unto him that sitteth on the throne , and the lamb for evermore , is the loud cry of the blessed , rev. 5.11 , 12 , 13. and of them prostrated , rev. 4.10 . if this be not hearty and humble confession , what is ? if it be , why are we stiffe , and bend not , tongue-tied , and confesse not ? are we ashamed to doe that below , which all exult in above ? or be there but two duties in the text , and will we suppresse them both ? i know not what our reserved zelots meane , who either cast away the creeds , or be as still at the time of confession , as if they had no tongues , or will not , or cannot give any reason of this , or other their crosse presumptions . is not christ the high priest of our profession ? heb. 3.1 . and doth not he confesse them before his father , who confesse him before men ? matth. 10.32 . which of our non-conformists dare deny this ? would they then be denied of christ ? or why deny they him his due ? take heede ; the apostle speakes it plaine , rom. 14.11 . phil. 2.11 . and jehovah having sworne , will not recall it , isa . 45.23 . sponte vel invite , as gorran , with our good will therefore , or whether we will or no , he shall be exalted . and by the tongue too , cantando , vel ululando , singing , or howling . for the father will be glorified in the sonne by the glorious confession of them that yeeld , or the glorious confusion of them that stand out , said the reverend bishop . you may now observe with zanchius , a two-fold confession of christ . vna piorum , altera impiorum . one of the godly , of the wicked the other . the first is two-fold also : one of faith in this life , rom. 10.10 . the other of vision at the end of this life . both with a good will , and to salvation both ; but with more joy , and the fulnesse thereof is the last . the second of the reprobate is likewise two-fold : one in this life proceeding from a convicted conscience , or generall faith without comfort ; as that of judas , mat. 27.4 . the other from the event at the last day , when beholding those things which before they would not beleeve , confesse they shall , and to their owne damnation , wisdome 5.2.3.4 . &c. both with an ill will , and to confusion both : but with more torment , and the fulnesse thereof is the last . first and last , good and bad , all confesse ; though not all alike , yet to the high honour of god all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this that the whole world shall subject to the sonne , is the glory of the father , saith saint chrysostome . suffice this here , more of , and to his glory after . all jewes , turkes , pagans , philosophers , infidels , that beleeve not ; all that have beene christians , but now are apostates ; and all that are christians , yet have tongues more free to the devill , then unto god , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for god made every tongue , and onely he . who had no sharer in the worke , admits no sharer in the fruite . every tongue ought to be his , and his onely . all heracleonites , that to avoid persecution hold the confession of the mouth unnecessary ; all helcesaits , that when troubles arise for the truthes sake , think it lawfull , for their own sake , to abjure the gospell ; all pattalorinchites , or silentiaries , that will have their holinesse knowne by a diuturnall silence ; all catharists , donatists , anabaptists , separatists , that are very open-tongued in justifying themselves , and damning others , but seale up their lips as if it were an inexpiable offence for all to speake out , and together in the publique service of god ; all pontificiaries , masse-priests , and other papists , that locke up the publique confession in some one tongue or two , and send forth a supersedeas for all the rest ; and all justiciaries , hypocrites , carelesse professours , or luke-warme christians , whose loud words win the applause of men , but their lewd doings dishonour god , and perturbe the peace of his church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for who provided the tongue for mans glory , will have that glory of man sound forth his owne praise . and not like sounding brasse , or a tinckling cymball , but with an eccho of such grace as may pierce the clouds , and resound honour unto god in the highest . this , and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we , looking unto the deserving person , thinke not the duty strange . we know there is a time to speake , and to be silent a time . observing therefore what ought to be done , we doe it when , and where we ought . at the churches ordinary times , knees , and tongues shew our hearts ; but at an extraordinary , if need require , we can spend our blood to testifie the sweet accordance of the inward and outward man. if sometimes our tongues goe not with our knees , yet our hearts doe . if one , or other , or both be in action , both , or either of them are animated ever . nor can we imagine that any one of us may take licence to be otherwise then is prescribed . none should be in shew onely , in earnest all . nor will any ones earnest excuse anothers hypocrisie or neglect . every tongue must have its proper spirit , and every spirit its proper tongue . we deny not any tongue the faculty here granted , nor barre any one the duty here injoyned . out with it say we ; for it is an honour to conquer the devill , and this the way . no magicall spell , but christs owne warrant ; that the powers of hell shall not prevaile against it . it ever was , is , and will be ever the glorious exercise of the blessed in heaven ; and maugre all opposition , the religious on earth hoping to be perfect saints at last , with all our might uphold the practise here . yea who will not now , shall in the end be compelled , and doe it with the devill and his angels , in horrour of heart and confusion of face , with yelling tongues , and gnashing teeth for evermore . considering this , whom the love and feare of god can move , the apostles argument sufficeth us . to save his chosen , and confound our enemies , christ at his going rode on the triumphall charet hence ; and is set down on the throne of god , to be the judge of quicke and dead . all shall be subdued unto him , his is the power , the kingdome his , and therefore every tongue should confesse that jesus christ is lord , to the glory of god the father . tract . viii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , that jesus christ is lord , &c. christ is the right object , we are denominated of him , and therefore very kindly that he should be confessed by christians . who ransomed us , most meete it is , we doe acknowledge him . most meet , and our chiefe glory to publish that lord , whose servants we cannot be , and not be free . but he hath so adopted us into the liberty of sonnes , that he being heire we are sure to be heires with him . him therefore at all times and in all places , as is prescribed , our tongues extoll him . the text directs us , and from it our church varies not . it is a plaine article of our creed , and our humble petitions throughout the liturgy are all concluded in the name of jesus christ our lord. prosecuting this in my former method , i doubt not , but they , who have had patience hitherto , will see the last period , and at last give glory that our evident practise is still in analogy of the truth . there are three readings of this text : the vulgar is every tongue should confesse that the lord , or as the rhemists , our lord jesus christ is in the glory of god the father . here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is aitiologicall , and the glory of god the father the predicate . the syriack is , every tongue should confesse the lord jesus christ , to the glory of god the father . here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is redundant , and the glory of god the father is spoken of the tongue . erasmus , beza , and our translatours say , every tongue should confesse that jesus christ is lord , to the glory of god the father . here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is declarative ; lord predicats of christ , and the glory of god the father is both the finall of our confessing and of christs lordship . i finde them promiscuously among the fathers , and therefore affirme with zanchius , that they may be joyned thus . every tongue should confesse that jesus , which was crucified , and whom we call christ , is the lord in , and to the glory of god the father . so that the lord jesus christ , who is in the glory of the father , according to the vulgar , is the full of our confession , according to the syriak , and all this to the glory of god the father , according to the rest . saint athanasius hath all three : saint augustine agrees with the vulgar ; and saint chrysostome with our translatours . though they differ among themselves , yet among them here is no distortion . the full sense thereof shall be ours : because we would leave out nothing that may be comprehended to the glory of god the father . we have all can be said , whilest we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this , even this , that jesus christ is lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this , the confession and the object , is the glory of the father , according to saint chrysostome . the object is now in hand , and under a three-fold title wee are bound to acknowledge him . and that we may not be mistaken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , stands not vacant here . it puts us again in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tels how , and why , christ is jesus , and jesus is christ , and jesus christ is lord. even by the union and for our salvation . had he not beene man he could not have died , had he not beene god he could not have overcome death , and had he not beene god and man in one he could not have beene annointed with the spirit above measure . as god and man then he was enabled to undertake for us , and to performe what he undertooke . having done both , jesus christ is become the absolute lord ; the lord by right of creation , and by right of redemption the lord. in the originall we inspecting this three-fold see an hebrew name compassed with two greeke attributes . whence may be inferred that at this confession the mercies of god are declared towards us gentiles more , then to the jewes . the oracles of god were once included in a particular church : but now they extend throughout the whole world . the gentiles shall exceede at the restauration of all things . japhet is enlarged , and we are innumerous in the tents of shem , rev. 7.9 . yet lest our vaunt should be of their rejection , christ hath the name in hebrew , to shew that the lord , whom we consent , was nearest to , and must be the confessed saviour of the jewes . though generally not yet called , they shall be restored before the generall call to judgement , rom. 11. if we therefore will give christ his due , we may not take from them theirs . the very name of our saviour remembers us that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insult over them . and had our zealous brethren throughly pondered this , they would not have dared , in their sermons , to call us , who are not of their sects , and furious spirits , dogges , toades , &c. my selfe have heard the worst ; god forgive them . but if they minde us no better , what say they of the jewes ? can they pray for them ? if they can , why blame they our generall prayers in the letany ? god is mercifull toward all : and may we be uncharitable unto any ? most pitifull unto our selves we are never cruell toward them . our standing and their renewing may both go in one petition . god spared not the naturall branches , we cannot be too cautelous , lest it come to passe , that he spare not us . confesse we then him onely , and him alwayes , the saviour of all ; that when the jewes are called we may be still his , who first was , and will be theirs at last . this is something , and enough at this place for all those , who in a daring age bound our saviour within their owne lists . as if none without might ever come into the salvation of jesus . zanchius found an emphasis in the hebrew word , and demonstrates it with an iste . that jesus , who was held a meere man , nay a chiefe sinner , and so handled . he that at his birth tooke entertainement among beasts , was persecuted by herod in his infancie , tempted by the devill in his great fast , hated of his owne countrey-men as demonicall , disfigured on mount olivet in a bloudy sweate , betraied of judas , and crucified by the jewes . he it is , whom we confesse , and no other he . for he , and no other was , is , and may be denominated , of his owne habit and saving act , the saviour . the saviours , which have beene beside , were , obscurae imagines , darke shadowes of him . the angel therefore naming him jesus , in saint matth. 1.21 . telleth how great a one he is , even the sonne of the most high , luke 1.32 . so he shall be called , said the angel. not that he was not so before he was so called , suo tamen tempore manifestatus in carne , but not knowne to be so before he was incarnate ; as beza noteth . then he was so called , quando apparebat & miracula faciebat , when he appeared , and wrought miracles ; as theophylact. to make our confession the more free , the angel saith he is the saviour of his people , in saint matthew ; and in saint luke , he sits on the throne of david , raignes over the house of jacob , and of his kingdome shall be no end . not then as other saviours he , who by his grace brought some temporall safety to a particular people . this man came not to save the jewes onely , but the whole world , john 4.42 . the world of sinners we , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are his peculiar people , so cyrillus alexandrinus on that of saint matthew . and on the other of saint luke he argueth thus : shall we under the empire of one like us , be pressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perpetually , and without interruption , or not rather be subject unto god raigning over us in christ ? theophylact therefore will not have the seate , or throne of david , sensibile quoddam regnum , sed divinum , some sensible kingdome ( as the jewes dreame , and the apostles sometimes thought ) but a divine , wherein christ doth rule over all nations by his word preached . and not ordinarily onely , but extraordinarily enlightning also by his spirit , where the word consigned hath not beene , nor is . for who are illuminated to beleeve , though they have not the bible under their armes , nor other bookes to read save the creatures of god , are undoubtedly , popu● us suus , his people too , wheresoever they be . saint augustine beleeved this , and who will not , doe deny the speciall operation of the holy ghost . thirdly , thus confessing we conclude our owne happinesse . for the angel saith , that jesus saves us from our sinnes . we summe up all our goods at this worke , and shew not a freedome from evill transient onely , but that this object of our faith hath vindicated us , a peccatis , from the perpetuall servitude of sin , & tyranny of satan . herein we wonderfully spread abroad his deity . solius enim dei est ignoscere peccatum , for it is god onely that forgiveth sinnes , was the confession of his enemies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a saviour then , and such a saviour ; there can be no such confessed , who is not confessed god ; is the inference of cyrillus alexandrinus . from the bondage of egypt , out of the hands of the canaanites , and philistims , or from the captivity of babylon , such deliverance did but typifie this . for this let his name be high among men on earth . let it be so , and cried up in spight of jewes , turkes , atheists , philosophers , puritans , brownists , and who ever contemne , or neglect the reverend esteeme of it . if any thing be precious , nomen jesu quam carum ? how deare is the name of jesus ? quam vile ? quam salubre ? how vile was it made , in which was so great salvation ? si vile non esset mihi non effunderetur , if it had not beene vile it had not beene poured out for me , saith saint bernard ; if it had not beene saving , it had not been gaine to me . it was poured out that it might be my gaine . sure my love of it may show sense of sin , and my honouring it truth of love : but can no more make me a jesuit then my confession of jesus in the creed doth proclaime me antichristian . happy man who is sheltred under the skirts of god and man unto salvation . doubtlesse to confesse jesus by knee and tongue is no shame . for he is not incidently a saviour , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , annointed to that end . above his fellowes annointed , psal . 45.7 . annointed to all the three offices , which god from the beginning erected to save his people . to all the three , which never met in any other , that nothing in him might be wanting to the perfecting of this worke ; said the late oracle of our times . as to the romans , indumentum purpurae insigne est regiae dignitatis assumptae , the putting on of purple is an ensigne of regality assumed ; so with the jewes , unctio sacri unguenti nomen ac potestatem regiam conferebat , the sacred unction conferred the regall name and power , saith lactantius . and not the name and power of a king onely , but of priest , and prophet also , say the scriptures . for aaron the priest was annointed , levit. 8.12 . so was elisha the prophet , 1 king. 19.16 . and saul the king , 1 sam. 10.1 . and though lactantius , isidore , and others call the name christ , nuncupatio potestatis , a declaration of power , yet they and we confesse , with tertullian , that this vestitus nominis , is the investing of jesus unto his three-fold office , and expresseth , saith damascene , his full prerogative of grace . to be a priest after the order of melchisedec , psal . 110.4 . ad purgandum , to purge us from the evill we gained , induing with the grace we lost . a priest , that did not onely offer , but himselfe was the offering , and the altar . the two first ; for the man christ jesus gave himselfe a ransome for all , 1 tim. 2.5.6 . the third too ; for unctio humanitatis est divinitas , as the altar doth sanctifie the gift , his godhead sanctified the manhood . by his bloud he redeemed the church , acts 20.28 . by his deity his bloud obtained power to sanctifie the elect , heb. 9.14 . the vertue of christs death lies on the eternall spirit that dwelleth in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on nothing else ; saith saint chrysostome . and thus christ is made unto us wisdome , sanctification , righteousnesse , and redemption . he is redemptor & precium ( as saint hierome ) the redeemer and the price . all that may be , that , who leave all for him , may finde him for all . the exultation of the psalmist is the highest for every one : pars mea , dominus , the lord is my portion . to be a prophet , isa . 61.1 . when moses should be silent , deut. 18.18 . acts 3.22 . ad illuminandum , to save us from the by-paths of errour , guiding our feete in the way of peace . by his prophesie in externall promulgation , and internall illumination his fathers will is before us . he is the legate , the angel , of god and of the covenant , mal. 3.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that doctour , mat. 23.8 , 10. in whom are the hidden mines of all knowledge , col. 2.3 . via , veritas , vita , the way , the truth , the life ; walking , trusting , abiding in him we shall never be lost . quà vis ire ? ego sum via : quo vis ire ? ego sum veritas : vbi vis permanere ? ego sum via ; said saint augustine on the words of christ . in the way , in the truth , in the life , is no danger , no detriment , no death . in whom we live , move , and have our being , be we , move we , live we , and through this valley of humility he will exalt us unto the height of glory . to be king , psal . 2.6 . whose name should be the lord our righteousnesse , jer. 32.6 . ad perficiendum , to defend us by his power essentially , upholding us in goodnesse by his grace personally . inchoatively here , hereafter perfectly . he sets going , keepes all right , and protecting in the wildernesse conducts unto canaan . for over sinne , death , and the law god hath given us victory through our lord jesus christ , 1 cor. 15.57 . in all things we are more then conquerours through him , rom. 8.37 . be we wounded by enemies in our pilgrimage ? our king is the chirurgian to heale . fall we into a burning feaver ? fons est , he is the fountaine to refresh . are we over-burdened with sinne ? justitia est , he is the righteousnesse to justifie . faint we ? virtus est , he is the power to sustaine . are we in darknesse ? lux est , he is the light to enlighten . feare we death ? vita est , he is the life to enlive us . desire we heaven ? via est christus , christ is the way to attaine it , saith saint ambrose . looke now on the three degrees of our misery , ignorantiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reatum . first , ignorance , as well of evill wherein we were drowned , as of good whereof we were deprived . tnext , he disorder , and confusion , which seised on all the faculties of soule and body . thirdly , the guilt contracted from both the other . this done , confessing christ , we acknowledge that moses prophet expels our ignorance , jeremiahs king orders our faculties , and davids priest expiates our guilt . is thus much gotten ? and yet not lawfull to confesse the protecting-instructing mediatour ? where nothing can be repayed it is gratitude to speake out the super-abundant grace of the donour . a blessed confession sure , and most comfortable this , that a saviour , and he annointed to save sinners ; no tyrant , no usurper , jesus christ is lord. lord before , by that he is sonne : and now lord againe by vertue of his proper quod , saith bishop andrewes . as god he was ever lord ; but not ever lord as god and man. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we found he had a time and a cause for this , who had no time nor cause beside himselfe for the other . nor yet may it be thought that he , assuming our flesh , received , meliorationem in humiliatione , any melioration thereby , as saint athanasius speaketh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for thereby he was imperfect , and made perfect for us , saith s. chrysostome . for us the one and the other : neither the one in himselfe , nor for himselfe the other . no such thing , no : it is we , by his taking on himselfe our infirmities , are made perfect in him . not then annointed , that he might be god , or king , or the sonne , or the word ; but as god● and the king , and the sonne , and the word he annointed us in himselfe , that we also through him should be the lords annointed . thus we proclaime him lord , and with great triumph now : because , we are now sure he is our lord. lord in ours , and of us lord. and being so ours , the rhemists , in their paraphrase here , have not misinserted our . though he were iste , as before ; that one whom the world contemned , yet in his greatest obscurity , or hatred , he was ever the magnified lord. when he lay in the manger a multitude of the heavenly hoast sung his praise : the angel sent shepheards to tell him to the jewes ; the heavens sent a starre to shew him to the gentiles ; and the east wisemen to worship him in bethlehem . the very infants left their mothers breasts to yeeld their lives in testimony of his lordship . who hath heard , or read any thing , and hath not read , or heard either of the voyce proclaiming him from heaven ; or of the devils confessing him the son of god ; or of his transfiguration on mount tabor ; or of his commanding the creatures , even the most lawlesse , the wind , and the sea ; or of his miracles , in multiplying a small quantity of food to satisfie thousands , in curing all sorts of diseases , in casting divels forth of the possessed , and in raising the dead ; or of the confounding of his apprehenders ; or of the theeves request on the crosse ; or of the darknesse then over all the land ; or of his giving up the ghost , the renting of the temple , the quaking of the earth , the sundring of stones , the opening of the graves , and the appearing of the dead ? who can minde these , or any of these , and not confesse that the lord was here in our flesh ? but when we consider that christ at his owne set time resumed the life he laid downe , and trampled the powers of hell under his feete : when we behold his ascension , and animadvert his visible sending of the holy ghost , doe we not see that christ is lord ? when we heare of his apostles losing their lives for their master , and of those multitudes of martyrs throughout the tenne persecutions , under all manner of torments faithfull to him ; what will wee say ? shall i teach every one what to say ? even with saint thomas , my lord , and my god , john 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for how is hee not to be reputed god , who crownes those , that truely confesse him , with the glory of martyrdome ? saith cyrillus alexandrinus . all the fathers in the councels of nice , constantinople , ephesus , chalcedon , and in the more and more corrupted after giving him the place anathematize every one that decries his lordship . our church also , ever blessed be god , according to the scriptures in an holy emulation of the most religious and learned doth in her liturgy promote him lord. who preacheth the contrary let him be anathema , maran-atha . confessed he is lord : but what lord ? is next . even the lord paramount , no mesin , or pettie lord. lord of all : of the three regions before , and of the orders of confessours there . lord of heaven , saith the reverend bishop ; he gave the keyes of it , matth. 16.9 . lord of earth ; he hath the key of david , and of every kingdome else , rev. 3.7 . lord of hell ; the keyes of hell and death are his , rev. 1.18 . heaven is his throne , earth is his footstoole , hell his prison . heaven , earth , hell , and all there are his seigniory . he is within , without , above , beneath , penetrating , compassing , guiding , sustaining all things . elohim , that being , which in three persons is individually one , and of those three that one person which being neither the father , nor the holy ghost , is still the same with both . jehovah , the creatour , redeemer and sanctifier . not that the father , and the holy ghost are excluded in these workes , but neither doth either without him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is our apostles here . he that is sure and makes all sure : the gracious beginning , defensive continuing , and finall ending . sure in election , sure in vocation , sure in justification , and in glorification sure , rom. 8.29 , 30. lord , that is , as appeares out of the saxon record , one that affordeth bread . and so doth christ ; for he is the true laford , that once feasted the whole world with his owne body and bloud , the bread , and drinke of eternall life . he is still the foode of our soules , and we have no refection , but in , and through him . nay he gives us all we have , that all we have might be for his use . lafdians then should we , the children of his spouse , be , that is , faithfull distributers of the bread our lord affordeth . if you will here understand the temporall staffe of bread , may i not truly say ; never was more lording in england , and in england lesse bread distributed never ? but if you intend it spiritually , i blesse god , for the great care taken , that the word may be constantly distributed , and i would there was as great , that it might be sincerely preached . i meane , that there might be no perverting of the scriptures , no denying of the publike administration of the sacraments . but what pity it is , that who rightly and duly observe both should lose the name , and be counted antichristian ? i tremble thinking what things of lower degree come within the bounds of sacriledge . christ saith , who honour his , honour him ; then who dishonour his , dishonour him . but we are contented to be the contemned on earth , that none of the poore in spirit may want the spirituall bread ; and i wish , that the more able were as forward , that none might beg their temporall . is it forgotten how david revenged the shaving of his embassadours , and the cutting off of their garments ? certainely if repentance doe not prevene , the lord will remember those that preach downe the hierarchy of the church : he will remember , and not forget their followers , that run with violence not to extirpate it onely , but to trample it and all the ministers of god under it in the very filth of infamie . i write no unknowne thing , but wish it were not so knowne , that it might not be thus written . if i have beene over bold ; now in the apostles words , i beseech you brethren , that yee know them , which labour among you , and are over you in the lord , and admonish you ; i beseech you , that yee have them in singular love for their workes sake . be at peace among your selves , 1 thes . 5.12 , 13. be at peace , and in this yee confesse that jesus christ is lord. for peace is his : he is the god of peace , 1 thes . 5.23 . and our peace too , ephes . 2.14 . he cannot be acknowledged the peace-maker betweene god and us , nor we his members whilest we be at hatefull oddes among our selves . where love is not , the holy ghost will not be , and where he is not , no man can , as he ought , say that jesus christ is lord , 1 cor. 12.3 . for confessing him lord , we confesse more then he in himselfe is , our selves also to be in obedience unto him . who keepe not in his service , deny him to be their lord. for it is not enough with saint peter , to cry , lord save , i sinke , matth. 14.30 . unlesse also we can with saint paul , say , lord , what wouldest thou , that i should doe ? acts 9.6 . and doe what the lord wils . with the whole man too , outwardly and inwardly , where , and as he requires . he being wholly ours , who are onely his will be whole to him . soules , bodies , lands , goods , lives , and all are at his service . so he be ours , and we his , let him doe with us , as he pleaseth . he saved us , and we will be governed by him . to whom he hath beene lord jesus , to us be he jesus lord. the ebionits , samosatenians , that deny the greatnesse we affirme requisite in our mediatour to salvation ; the anabaptists , brownists , barrowists , separatists , that seclude whom they please , as if none , save their holy on earth , might ever be saints in heaven , and yet handle our saviour , as if he were to serve their turns alwayes , and they him onely , when , and as they list : and the simonians , menandrians , pseudo-christs , that sacrilegiously impropriate his vertue , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there confessing our deliverance from such evill , we confesse the greatnesse of our saviour also , and acknowledge him the onely able for us , and not onely for us , but for the sinnes of the whole world . we say not whose he is not , but knowing him to be ours , rest in that . the valentinians , marcionits , manichees , with the other opinats , or docits , that make christs death fictitious to take away the truth of his sacrifice ; the ethnicks , that , in opposition , preferre apollonius tyanaeus before christ ; the novatians , rogatists , maximinianists , circumcelliones , that borrow the broome of donatus , to sweepe the church ; the jewes , chiliasts , aeternals , that provide for the messias , as if his kingdome were of this world , and our happinesse in the various delights thereof ; and the papists , that like the heathen have set up a great cauldron to purge souls in , equall traditions to the scriptures , and make the pope head of the church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there we confesse him such a priest , such a prophet , such a king , as never the like . in his propitiation the ransome is unvaluable , in his institution the doctrine infallible , in his government the supremacie incommunicable . all these onely in him infinite , may not be held by any other . the basilidians , origenists , arrians , apollinarists , donatists , that , saying there was a time when christ was not , impiously call the sonne of god the first begotten creature ; the artemonits , photinians , monophysits , that will not have him god before he was incarnate ; the semi-arrians , whether acatians , that affirme the sonne to be like the father ; or ennomians , that teach him of another nature then the father ; or aetians , that make him unlike in all things to the father ; or eudoxians , that hold him as a servant of the father ; the carpocratians , messalians , coluthians , that denying god the administration of the world bestow the lordship over men on the evill angels ; the marcionits , manichees , that deeming the world a worke unworthy of divine providence substitute some atlas to sustaine it ; the pontificiaries , socinians , that question the sufficiencie of christs lordship ; and schismatiks , or relapsed protestants , that scorne to give him due , and full worship , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there christ is confessed the eternall god , consubstantiall , and coequall with the father . the same before the incarnation , and no other now . lord of all , above , and below , ruling his servants graciously in peace , and trampling his enemies under his feete in ire . nothing may controll him , nor is any thing too little for his providence . this , and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we , considering humility the basis of glory , can value our saviour even by his disrespect in the world . who would save it , jew and gentile , from sinne must be reckoned among sinners . he therefore being the sonne of the highest , the lower he appeared for us , the more he shewed his love . for in that estate not losing his owne all his gaines redound to us . because he could not be unlorded in ours , we are dignified in his . not so , as if he having served our turnes , we should no longer serve him : but that , his annointing descending on us , we might walke in the odour of his unguents . he the constituted priest , to mediate by redemption and intercession ; we his sanctified to offer in faith , the fruits of regeneration , prayers , praises , good workes , and a holy life . he the prophet , by the word and the spirit to instruct ; we the disciples to beare the characters of the one , and set forth the graces of the other . he the king , ruling in might , and mercie to preserve ; we the subjects in feare , obedience , and faithfulnesse to observe his pleasure , in fighting against the enemies , and maintaining the peace of his kingdom . such we confesse him , and our selves such confessours : through him . nor is this all : our king , our prophet , our priest , our saviour is not transiently ours , but eternall he . not now and not hereafter , the same now and ever . what comfort have we ? we being annointed shall never be feared ; nor ever fleeced being his saved . for jesus christ is still that lord , which , the sonne of god he , was before the incarnation . he hath the keyes to unlocke heaven , and the keyes to locke up hell. in whose hands we are , none can snatch us from him . because he is that being whence all things have being ; and the immutable god having elected us will never alter his purpose . that he will not , we can domonstrate that . he informes us by his word , confirmes us by his sacraments , and replenisheth our hearts with heavenly desires . our thoughts , our words , our workes , tend to him . and such is our reverence in adoring , that if an unbeleever should be present at our publike service , he falling downe would say , verily god is among us , and with us confesse that jesus christ is lord to the glory of god the father . tract . ix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to the glory of god the father . vve may here , as beza noteth , interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and read in the glory . novatianus doth so ; so doth saint ambrose ; so saith saint athanasius sometimes ; saint hierome alwayes , and saint augustine too , as was observed before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory then involving all the excellencies of nature boundlesse in the creatour , the sense must be ; christ is lord in the same majesty , and of the same treasures with god the father . lord of glory , 1 cor. 2.8 . king of glory , psal . 24.7 . god of glory , acts 7.2 . fides aequat filium patri , atque utriusque eandem gloriam confitetur , saith saint ambrose . the father and the sonne are in our faith both consubstantiall , and coequall . neither before , nor behinde other in wisdome , counsell , understanding , power , comlinesse , graciousnesse , blessednesse , or whatsoever is gods , beyond our comprehension infinitely . in this immense and increated glory christ , as the sonne of god , ever was , is , and with the father shall be ever . he is in the forme of god , and therefore no robery for him to be equall to god , vers . 6. immo non suit , quasi jam non sit , nec erit , quasi nondum sit , sed sine initio , sine fine semper est claritas , yea , it was not , as if it were not now , nor shall be , as if it were not yet , but without beginning , without end the glory is alwayes , saith saint augustine . he is the brightnesse of gods glory , and the image of his substance , heb. 1.3 . the apostle there declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his equality of substance , and propinquity with the father , as saint chrysostome expounds it . nor did , or could his inhumanation breed any disparity : god forbid , that we should thinke so : so , that the flesh brought ignominy to the word . the sonne is not diminished in his deity , sed potius caro per verbum dei glorificata est , but the flesh rather is glorified by the word of god , saith athanasius . for as man also , he from the very instant of the personall union , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was so perfectly inriched with the glory of the invisible deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that one and the same might be the glory of the word and the flesh , saith damascen . vailed it in his visible body from the eyes of men , yet was full in him . witnesse his transfiguration ; where taking nothing , nor changing into any thing which was not , he to his disciples opening their sight , shewed that which was . yet with zanchius i affirme that as man he was not alwayes in this glory , per perfectissimam fruitionem , after the highest fruition . thus onely after death : for his prayer was to be glorified with the father in the glory , which he had with him from eternity , john 17.5 . and though as man he by the union obtained this increated glory in respect of his person , yet we deprive him not of the created , wherein his humane nature resides by reall participation . this , though finite , is so cleare in him , that he in it is refulgent throughout heaven . heaven wants no sunne , nor moone ; the glory of god lightens it , & lucerna ejus est● agnus , and the light thereof is the lamb , rev. 21.13 . this visible all the blessed shall behold , and most happy we in enjoying this . this is manant , not the essentiall . the sunne gives light , yet the light is formally in the sunne ; as the effect from the cause , so is this . by personall union the one , by communication the other . and neither the one way , nor the other for himselfe . for us christ was assumed unto and abides in both . both are fully manifested in him , that we through him assured to be glorified perfectly , might with full voyce , heart , and tongue , confesse him lord in , and of the glory . in it himselfe , without whom is no glory , and of it lord to glorifie whom he pleaseth . and all this to the glory of god the father . to the glory that he is lord ; and to the glory that we confesse him lord. the fathers take both , and finding both expressed in the scriptures , we reject neither . first , we should confesse that all his lordship is not to his owne glory , but to his fathers . for , at his nativity , the angels give the glory thereof unto god in the highest , luke 2.13 , 14. god the father twice proclaimed by voyce from heaven that he tooke the glory of him to himselfe . at his baptisme first in the river jordan , matth. 3.17 . at his transfiguration next on mount tabor , matth. 17.5 . christ professeth also that he seeketh not his owne glory , but honoureth the father , john 8.49 , 50. on earth he ever did so , john 17.5 . and the father having glorified him by super upon super , he by his lordship over heaven , earth , and hell , glorifieth the father for ever and ever , john 17.1 . as he was , and what he did in his humiliation ; as he is , and whatsoever he doth in his exaltation , all in himselfe , and for us is , ad gloriam , to the glory of the father . his humiliation was ; for the word was made flesh , and suffered death in the flesh , non ad ignominiam deitatis , sed ad gloriam dei patris , not to the dishonour of the deity , but to the glory of god the father . because it is his glory , hominem jam conditum , & amissum recuperari , &c. that man , now lost should be recovered , vivified being dead , and made the temple of god. so athanasius . his exaltation too : for it is the fathers glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have his sonne lord of all things . so cyrillus alexandrinus ; and of all in himselfe and for us hath the father glory : ofor his perfection , sufficiencie , equality , in power , goodnesse , & wisdome , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great argument , f the fathers power , goodnesse , and wisdome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he hath begotten such a sonne : so saint chrysostome . it is the sonnes glorie sets forth the fathers , heb. 1.2 . per filium glorificari patrem , quis negat ? no man denies that ; so saint augustine . thinke not then that gloria filio , shall abate ought of gloria patri . let the feare be farre from us , that in exalting the sonne , we shall eclipse the glory of the father , saith the reverend bishop . nay , our confession , implicit , by the knee , and , explicit , of the tongue , is to his glory . the syriak interpreter renders it thus : omnes lingua confiteatur dominum jesum christum ad gloriam dei patris sui , every tongue should confesse the lord jesus to the glory of god his father . this also intended arias montanus by observing two comma's here ; one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , that , another after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name , christ ; and therefore translates it in gloriam . as if he had said , every tongue should confesse unto the the glory of god the father , that jesus christ is lord. saint chrysostome applies his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as often as he useth it on the place , unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this , that christ is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the father , is the highest demonstration of the fathers glory . yet also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when i say that such a one he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even in this , that i so say , i doe againe glorifie god. as if the father having glorified the sonne , and himselfe being glorified in him , we confessing it doe our way somewhat glorifie both . both : for the great things , we speake of the sonne , goe to the father also . and but somewhat ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is but little to the glory of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the world should adore him , saith the same father . not that this little doth adde any thing to his glory , but his glory is in our small measure set forth by such acknowledgement . not more , or lesse in it selfe for us , by us more , or lesse declared onely . it is our duty of thankfulnesse , 1 cor. 6.20 . he hath redeemed us , and we have need to cast our eyes on him . totum quod recte colitur deus , homini prodest , non deo , as saint augustine . not for want in him , but for our supply . the fountaine gaines not by our drinking there , nor the light by our seeing it . our recourse to him argues his fulnesse , and our indigence . yea , to returne all in humility to him is the onely way to keepe him most bountifull unto us . for whosoever shall confesse him before men , him will he confesse before his father which is in heaven , matthew 10.32 . who deny him , by him shall be denied , v. 33. christ ever glorified the father , john 17.5 . he taught us so to doe , matth. 6.9 . the apostles followed his example , acts 2.47 . the blessed are alwayes in the practise , rev. 4. & 5. & . 7. the utmost end of the sacred trinity is the glory of god in all things , isa . 63.12 , 14. and if here we observe the pointing of the three verses , we have no stay till all be brought thereto . for the ninth verse is divided by a colon , so is the tenth ; which shewes that neither of them are full without eleventh . the eleventh then giving the period , the last comma tels whereto all before doth tend . beginne therefore at the first word of the ninth verse , and from wherefore , being the union of our salvation ; proceed , and carry the exaltation of the person , and name by god ; descend therewith , and take the exaltation of the name and person by us , and what will become of all ? what ? i speake it with alacrity , all comes to the glory of god the father . the person before glorifying is now the person glorified . wherein the son did for us ; wherein the father did for the sonne ; and wherein we acknowledge both , thereof god the father taketh all the glory . the ever blessed , and glorious virgin , the mother of god , hath no part herein : her soule doth magnifie the lord , luke 1.46 . nor any of the saints : all the saints give thankes unto him , psal . 105.10 . nor any of the angels : all his angels praise him , psal . 128.2 . nor any of the faithfull : not unto us lord , not unto us , but to thy name be the glory , psal . 115.10 . the devill ambitious of it was cast into hell , 2 pet. 2.4 . if any on earth entitle themselves thereto , tophet of old is prepared for the king , isa . 30.33 . and who attributes it unto idols , in the law is accursed , deut. 27.15 . god is , in seipso sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe as the first and the last ; in the world , sicut rector & author , as the authour and orderer ; in the angels , sicut sapor & decor , as delight and comlinesse ; in the church , sicut pater-familias in domo , as the goodman in the house ; in the soule , sicut sponsus in thalamo , as the bridegroome in the bride chamber ; in the just , sicut adjutor & protector , as an upholder and protectour ; in the reprobate , sicut pavor & tremor , as dread and horrour , saith saint augustine . if he doe all , and be all in all , whose is the glory ? that which is his peculiar he will not communicate to another , isa . 42.8 . nor can he be defrauded ; for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnipresent , nothing may evade him ; if as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he compasseth all things nothing comprehending him . if from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather , then he is formidable ; his children will not displease him , and his enemies yeeld him glory in their trembling . the seventy interpreters in the old testament , and the holy ghost in the new expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it . the god which is the father , and the sonne , and the holy ghost , this is he . for the hebrew word , in forme plurall , and in signification mighty , implies the mystery of the trinity . bring these together , and if men or devils arrogate his glory , they are sure to pay the utmost farthing . but he giving all his to the sonne , as before , doth neither put it from himselfe , nor from the holy ghost . because they three being one god and the same god , whatsoever is set forth in the one is not more or lesse the others . let the minde be pure at all times , especially when we either speake or heare any thing of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for neither is the tongue able to speake , nor the eare to heare of him as his dignity requires , said chrysostome . be religious within , and consider : can we worship one person and not another ? distinguish them without division , and we cannot . but when it is expressed in the scripture that , as beza noteth , non possit nisi in filio gratus honor illi tribui , no honour save in the sonne can be acceptable , why should any thinke the sonne may have too much ? the more the sonne is worshipped , is not the father worshipped the more ? reason will say so , when no other way may be found unto him . who have another , let them goe by it . i am sure he points out the sonne onely to us : this is my beloved sonne in whom i am well pleased , matth. 3.17 . and 17.5 . well pleased , with whom ? he ever was with him : and now without him displeased , in him is well pleased with us also . and as sure i am that the sonne sends us in his owne name unto the father . no man commeth unto the father , but by me , john 14.6 . and whatsoever yee aske the father in my name , he will give it you , chap. 16. v. 23. i am in the father , and the father is in me , he is not seene without me , nor will he heare , save in the sense of my name . come to me ; for so yee goe to him . come thus , bow , confesse , and make an idol if you can of me : doe what yee can to honour me : and what you doe is to the glory of god the father . who gave all to the sonne to him doth all returne . to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by excellencie . because he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the preserver not onely of things created , but of the unity in trinity also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is the beginning without beginning : fons deitatis , the fountaine of the deity , wherein the sonne subsists eternall with the father , and the holy ghost with both . the father in respect of his owne sonne , and of us his adopted sonnes . nomen pietatis , & potestatis est , a name of piety it , and of power , saith tertullian . of piety to love , and of power to beget a sonne , and such a sonne through whom we might be called the children of the highest . the father therefore of the sonne of god we mind : ad gloriam dei patris sui , to the glory of god his father it is , so the syriak . not that the sonne and holy ghost have not the glory . for with the father the sonne is glorified , and the holy ghost . because they three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are one , 1 john 5.7 . one in substance , and in dignity one . beleeve this , and the rest will follow . beleeve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we are not able to speake many things we understand of god ; and we speake many things which we are not fit to understand , saith saint chrysostome . this reason you first have , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it , why the father is onely expressed , when the other may not be excluded . the father is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greater , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of the generation , so athanasius . as the cause , said ignatius before him , and gregory nazianzen after . a second is , to shew that the sonne is honoured as the father , and the father not honoured without the sonne . the worship of the one and the other , both one . for we here see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father glorified , when the sonne is glorified . as saint chrysostome . confessing the sonne we acknowledge the father : the one cannot be without the other . and the substance of both being one , one cannot be honoured , and not another . animadvert we our saviours words , john 5.22 , 23. all judgement is given to the sonne , that all men should honour the sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they honour the father : is it not manifest there , that the sonne is the person , in quo coli vult pater , as beza noteth , in whom the father will be worshipped ? why else is all judgement given him ? and why else may not the father be honoured without the sonne ? yea , the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as , doth teach not onely an equall worship of the father and the sonne , but also that the worship of the father must be exhibited in , and through the sonne . beleeving in , and adoring him , we beleeve in and adore the father . it is christs doctrine : he that beleeveth in , and seeth me , beleeveth in , and seeth him , that sent me , john 12.44 , 45. and this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worke of god , that we beleeve in him whom he sent , john 6.29 if gods worke , and christs doctrine , then beleeving in christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we make perfect the will of god , saith cyrillus alexandrinus . it may be illustrated thus : the agent is not without the object , nor the act without both : in the object then we see the agent , and of both the act : without it we can doe neither . the father is not without the sonne , nor the holy ghost without both : the sonne then being the character of the father , we behold the father in the sonne , and the holy ghost too : because he proceedeth from them both . but without the son we can doe neither the one , nor the other . he is the word incarnate , god manifested in the flesh , that we in , and through him may be directed unto the true apprehension of the three subsistences in one substance . who therefore doth honour the first , or the third without , or not in the second person , doth neither honour the father , nor the sonne , nor the holy ghost . this is the cause why our saviour would by no meanes permit any thing to be asked of the father , but in his name , john 16.23 , 24. and this it , that made the persecuted so resolute , dicimus & palàm dicimus , deum colimus per christum , we say , and we say it openly , and aloud to you tormentours , we worship god through christ , as tertullian hath recorded . ascendit ad summum deum is , &c. he ascends to the high god , who worships him inseparably , and indivisibly through jesus the sonne of god , cujus solius ductu pervenitur ad patrem , by whom alone we goe unto the father ; so origen . ipse oculus noster , ut per illum videamus patrem , he is our eye , that by him we may see the father ; ipse vox , he that voyce , by which we may speake to the father ; ipse dextera , he the right hand , by which we may offer our sacrifice to god the father ; so saint ambrose . and saint augustine saith , prayer not made through christ doth not onely not blot out sinne , sed etiam ipsa fit in peccatum , but also becomes sinne . being in the harmony of the true church keepe we ever there . if the asse will feede on thistles let him : to whom the hony-combe is not denied , we will not change our fare . who say that in bowing at the name of jesus , and by the open confession of the tongue we worship him with other worship , then the father , or preferre him before the father , may as well say , we worship , aliud , we know not what , and not , alium , another , who is still the same with the father . one is as false as the other , and both as that which contradicts the truth . for we never divide the three persons in our worship of any one ; who doe are idolaters . we honour one , and all ; all in the trinity , or none . bowing then at the name unto the person , through the sense of jesus , the father hath glory and the holy ghost . the holy ghost by the apostle commands it : if obedience be acceptable , i am sure in doing it we obey him . and if we can beleeve the apostle , our owne eyes will tell us , that with the sonne the father is thereby glorified . for the bowing to , and the confessing of jesus injoyned by the spirit are both expressed , to the glory of god the father . the sonne admits of no glory , which shall impaire his fathers in the least degree . and ever be it our glory to give him all his due . tibi , domine , tibi gloria tua mane at illibata . the arrians , and all other heresiarchs , that oppose the deity of christ ; the agnoits , that charge christ with ignorance ; the manichees , seleucians , hermians , christolits , that deny him , as man , to be glorified in heaven ; the cerinthians , chiliasts , nepotians , that affirme our happinesse shall be in the fruition of carnalities ; the eutychians , jacobits , that say the humane nature is consumed by the divine ; the nestorians , servetans , vbiquitaries , that averre the manhood is turned into the godhead ; and the macedonians , messalians , priscillianists , that hold it no dishonour unto the majesty of god to renounce the faith , and profession of christ , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there christ , ever equall with the father , as god , is as man so glorified by the deity in his person , that the beatificall vision of him shall be our eternall and inconceiveable happinesse . and though he be so full of divine excellencies , yet our nature in him remaines intire , that who now confesse him lord may through it be enabled to behold his glory hereafter . the saturnians , basilidians , cerdonians , that frame to themselves two gods , one of the jewes contrary to the other of the christians ; the simonians , that stile simon magus the true god ; the carpocratians , marcits , severians , menandrians , that repelling christ , as too infirme , honour their familiar devils , as the authours and governours of all things ; the gnosticks , that privately and publikely maintaine the worshipping of idols , as necessary ; the collyridians ' angeliks , montanists , armenii , that either attribute divine honour to the virgin , or to the angels , or to the image of christ , or to his crosse ; and the papists , that , to the former foure idolatries , adde the worshipping of saints in , or by their pictures , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there one and the same god , the god of the jewes and the gentiles , infinite in all that he is , wonderfull in all his wayes , the sole former , orderer , and controller of all things above and below , will not permit the name thereof to any other . the highest he , and therefore the highest glory must be his onely . the ptolemaeans , colarbasians , praxeans , noetians , sabellians , patripassians , that confound the persons in the trinity ; the metangismonits , that will have the sonne contained in the father , as the lesser vessell in the greater ; the tritheits , triformits , tetratheits , that make the three persons three parts of god , and every person imperfect of himselfe ; the roman pontificiaries , that run to the blessed virgin , saints , angels , as mediatours to the father ; and our socinian-separatists , puritans , brownists , &c. that thinke the bowing of the knee at the name of jesus , and open confession of him a disparagement rather , then glory to the father , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there , the father onely expressed , as first in order , in him the three subsistences are included . not confounded in the manner of being are truly distinct not distinguished in substance . one and the same the three , and thence it is that naming but one , wee give equall glory unto all . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we , looking unto jesus exalted , behold him , in his triumphall charet , sweete , and delectable . our faith shewes us that he is girt with strength , clothed with beauty ; his understanding hath no measure , nor his goodnesse end : comlinesse carrieth the mace before him , and at his right hand are pleasures for evermore . all increated perfection we acknowledge his by nature , as the sonne of god , and his by personall union , as the sonne of man. not that whatsoever , he , as the sonne of god , hath in himselfe , is by reall participation communicated to his humane nature . we cannot say so , and in our thoughts preserve the person of god and man in his essentials . yet such manant superexcellencies we consider in his flesh , as may fulfill our blessednesse . so we doe ; and exult that jesus is the lord in whom onely gods glory is concluded . for of him god hath glory before time , glory in time , glory beyond time . glory in filiation , glory in election ; glory in creation , glory in redemption ; glory in the old testament , glory in the new ; glory in salvation , glory in damnation for ever and ever . the glory , above which no glory , is christs . the blessed virgin , saints , and angels , enjoy the peaee of it ; but no man , save he that is god , may challenge it . he may ; for being one with the father , and the holy ghost , neither the father nor the holy ghost can deprive him . where there are all , and all three one , the glory cannot be to one , and not full to every one . for the father , the sonne , and the holy ghost being but one god , the manner of their being , the second of the first , and the third from both , doth not separate one and another . it is essence and essence , not subsistence and subsistence , that overthrowes unity in trinity . nor may we inferre that the sonne and holy ghost are not , or be lesse advanced here then the father ; because he is expressed , and not the other . no such conclusion : our sense apprehends it otherwise : the sonne hath his manner of existing of the father , and the holy ghost from both . this glory therefore is ascribed to the father as the fountaine , which in absolute consideration doth alike pertaine to the other persons . when the father is mentioned , we in minde conceive the other persons also . for no man knowes the father , but by the sonne , nor any man the sonne , but by the holy ghost . confessing then the sonne we confesse all , and the father having the glory of our confession the other have it also . the father hath it to himselfe , the sonne in the father , and the holy ghost in them both . we can now tell what compasseth the text , and goeth all over it . the first word we have brought through all unto the last , and carried the last clause unto the first . the true pointing makes it cleare , and sets forth the exaltation , by god of the person and name , and of the name and person by us , in these particulars . first , wherefore , that is , for the union , and for our salvation god hath highly exalted him in , and to the glory of god the father . secondly , for the union , and for our salvation he gave him a name above every name in , and to the glory of god the father . there god hath done his part , next is our . first , that for the union , and for our salvation every knee of things in heaven , in earth , and under the earth should bow at the name of jesus in , and to the glory of god the father . secondly , that for the union also & for our salvation every tongue should confesse that jesus christ is lord in , and to the glory of god the father . what the holy ghost hath thus by the apostle put together shall by us be kept firme . we , by the helpe of god , will extoll the super-exalted name and person with knee and tongue in faith and hope , humbly confessing that jesus christ is lord in and to the glory of god the father . tract . x. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if you remember , i referr'd something that may not be forgotten now . it was onely mentioned there , and this it . christs humility was propounded as an example , that we might know how , and by whom to obtaine glory . first , how ? by humility : for the same minde must be in us , that was in christ jesus , v. 5. secondly , of whom ? of jesus christ : for he is the lord of glory , v. 9.10 , 11. he is the example ; humility our worke ; and glory the reward . he and he onely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because there is no profit , saith saint chrysostome , in living to the glory of another . indeed others may move our emulation , imitandi imitatores christi , but christ should still be seene in them , 1 cor. 11.1 . saint peter therefore , 1 epist . 2.21 . saith , that christ hath left himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an example to us that we may doe after his forme . none may deprive him of that honour : for it was one of the principall causes of his incarnation , that we which would be as gods , gen. 3.5 . might be conformed unto the image of the sonne of god , rom. 8.29 . he onely found out that way , and would no other way turne the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or note of ironic , gen. 3.22 . into an ecce of excellency . but how are we conformed ? by imitating him . not that god justifieth us for this imitation , but being justified freely by his grace , we by such imitation show our free justiftication in christ . for who abide in , walke after him , 1 john 2.6 . no feare of socinianisme here . if sinne be ours by propagation , and righteousnesse by imputation , we have neither the one nor the other by imitation . this granted , the proposition is very true . wee ought to imitate christ wherein we may , and the more we doe , the more we are sanctified through him . for though the rightousnesse of justification be not inherent in us , yet the righteousnesse of sanctification is , and is more and more by good workes . the other is perfect at once , this by degrees : that produceth , and the particulars of this be the proceeds . who are assured of the first , ever looke after the second , and that way , wherein they never shall miscarry . christ is janua , john 10. no other it , and via too , john 14. to enter and walke is , imitari vias , to imitate him , saith saint augustine . who will goe right must inspect jesus , heb. 12.2 . they that aime to be artists , ought to heed their masters . so we taking in certaine rulles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the optick sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imprint the art in the minde , saith saint chrysostome . and though christ be now in heaven , yet his gospel is with us . therein are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formes , and chiefe ones of institution . to be followed cum alaeritate , saith theophylact , though not equalled by our practise . what were for us consigned , we ought to have recourse to them . nor is there any thing not of speciall use . omnis christi actio est nostra instructio , every action of christ is our instruction . i say not that all things as christ hath done , we must so doe ; for some things he performed , quà deus , as god ; in these we cannot , nor are we bound to imitate him . some things he did , quà mediator , as a mediatour of god and man ; in these we are no farther tied , then as he finished all things belonging to his vocation , so should we be faithfull in ours . other things he did , quà homo factus sub lege , as man subject to the law : in these we ought to follow him ; and though we cannot exactly , yet in a conformity we must . if we acknowledge our dissimilitude , deplore our negligence , and expresse our desire , voluntas pro facto reputatur , the deed shall be reputed as the will , yea the will accepted for the deed . in what christ did as god we worship him religiously , and follow him zealously in what he did as man. who loves and hates what christ as god doth love and hate , imitates christ as much as a man may imitate god : and he that doth that , which christ did as man , doth follow christ as a christian should . i will conclude this in saint augustines words . imitatores magistri debent esse discipuli , non in faciendis miraculis , quae nemo exigit , sed in custodiendâ humilitate & patientia , ad quae nos dominus invitavit suo exemplo , the disciples ought to be imitatours of their master , not in doing miracles , which are not required , but in preserving humility and patience , whereto the lord invites us by his example . humility is our lesson , discite à me , learne it of me , matth. 11.29 . christ our president , exemplum dedi vobis ; it is commended to us in himselfe , john 13.15 . and he made it a law , abneget seipsum , who will goe after him must obey it , matth. 16.24 . wherein his love exceeded thereto he holds us strictly . and the more , because such humiliation is most contrary to the flesh . for pride which gave man his fall must be ejected before he can rise . the apostle therefore weighing this prosecutes us with the highest argument . if the sonne of god made himselfe of no reputation in our nature humbling himselfe unto the most reproachfull death for us , will not the sonnes of men be humble before him ? whom this cannot move , they may be called christians not having part in christ . humility was the signe , that the angels gave at his comming into the world , and must be our token to the world , that we are going unto him . for who are taken up with divine greatnesse , renounce themselves in the expectation of better supply from god. not in words onely , or in outward worship , or bodily gesture , or manifest workes , but , in sensu animi , according to the meaning of the apostle , verse 5. in the very affections of the heart also . puro cordis affectu exprimatur , saith saint hierome , in the outward and inward , in both together . not in one and not in another , but being alwayes right in the interiour , will never be false , or faile in any of the exteriour . to god in the first place , to our superiours in the next , and to all sorts in preferring , and bearing with , one another . for so christ taught , and in his obedience fulfilled righteousnesse , mat. 5. it was his way in , nor is there other for any unto , the truth . est prima humilitas , secunda humilitas , tertia humilitas , & quoties interrogares , hoc dicerem ; demosthenes could finde no principle more speciall in eloquence then pronunciation , nor saint augustine to dioscorus a more principall vertue then humility for a christian . it is the first , the second , the third , and as often as thou wouldest aske , i would answer nothing else , saith he . not as if there were no other precepts ; but unlesse humility goe before , accompany , and follow ; unlesse we behold it proposed , adhere to it apposed , and be ordered by it imposed , we can exult of no good ; totum extorquet de manu superbia , pride wresteth all out of our hands . who then will be throughly furnished must be humble all over , and alwayes . for the first precept being finished thereby , the last may not be consummate without it . quisquis cupit divinitatis tenore fastigia , humilitatis ima sectetur , who would be built up to that perfection should lay a deepe foundation , saith saint ambrose . the lower we sinke our selves , the nearer god comes to us , psal . 33.19 . and prov. 11.2 . cum humilibus sapientia , his wisdome is with the humble : and his greatest blessing too . for theirs is , regnum caelorum , the kingdome of heaven , matth. 5.3 . tanto quisque preciosior deo , quanto propter eum vilior sibi , the more vile for god to our selves , the more precious we to him , said gregory . the examples of the patriarchs , prophets , apostles , martyrs , and fathers of the church might here be set forth to inflect our minds : but saying that in it our saviour brought to passe the worke of our redemption , have i not said all that may extraordinarily commend it unto us ? this all the faithfull beheld , and admiring it in him love it in themselves for him , and for the workes sake . nor entertaining it in this manner doe we turne any thing that is good out of our selves . for christ lost nothing thereby , but gained the more for us , and we therein reape his gaines . humilibus dat gratiam , god gives his grace unto the lowly , prov. 4.34 . james 4.6 . 1 pet. 5.5 . we then by it repressing innate evill are established in goodnesse . first , sure in our foundation , for it is virtutum bonum quoddam & stabile fundamentum , the good and firme ground of vertues , saith saint bernard . secondly , right in our building ; for servans acceptas , servatas consummat , keeping , saith he , the vertues we receive , it perfects them received . the lord respecting us therefore , isa . 66.2 . manifests his power , when we acknowledge our infirmities , 2 cor. 12.9 . and in this respect humility may be accounted , propugnaculum nostrum , our tower , and fortresse against the many insults of vice . it goes with us throughout the kingdome of grace , and departs not from us , when we are exalted into glory . so stout it , that it yeelds to no attempt either of presumption or of despaire . death it selfe frightens not ; it went undaunted thither , even with an usque ad , unto the death of the crosse , vers . 7. like the tree that moses cast into the waters of mura , it maketh the most bitter sweete . and where the waters are deepe it is as moses rod , or eliuhs cloak , smiting them with it , they divide , and we walke on dry land . to gaine the crowne set before it the sharpest things seeme pleasant . so sublime it , that it gives no place to honours . it addes glory unto kings on earth ; and it is the glory of the saints in heaven to cast downe themselves before the throne of god , rev. 5. & 7. so strong , so sublime , who will not indue it ? nay who will not are sure to be confounded . for god resisteth the proud , 1 pet. 5.5 . pride goeth before sorrow , and the puffing up of the minde is unto ruine , prov. 16.18 . we must be very cautelous then left this vice get into our humility . in recte factis cavenda est superbia , pride is too often clothed therewith . our saviour took the scribes and pharisees in it , matth. 6.16 . saint paul reproved the colossians in that habit ; and , i much feare , these times are sore troubled with haughty spirits in an humble hue . shew me the submission of our great professours in humility , and i will confesse my errour . but saint chrysostome tels us that , when in pretent of gods worship our doings are not faine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then especially we upbraid him . and if we doe , is not his judgement at hand ▪ derisores ipse deridet , he laugh● us to scorne , prov. 3.34 . domum evollet , he will lay us waste ; prov. 15.25 . not farre off , even under this crowne , non hospes ab hospite tutus ; and in this kingdome where is truth , love , honesty ? achitophels treachery , rabshakes railing , jezabels adultery , esaus hate , ammons deceit , nebuchadnezzars pride , dives unmercifulnesse , and all manner of impieties couch under the feare of the lord. shall the lord see , and not be avenged ? repent , repent ; god is angry , and the vials of his wrath ready to be poured out . turne we therefore , and without delay , with humble , with contrite hearts , and he will returne with a blessing unto us . sion shall have her prosperity here , and her full glory hereafter . but if not for the worke , for the rewards sake be we humble . wee have heard what followed christs obedience , and who keepe with him in his way shall come to him in his glory . for the glory set before him he despised the shame , heb. 12.2 . for the glory therefore he purchased to us be not we ashamed of the price he paid . god chose the ignoble things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the most contemptible in the world for his purpose , 1 cor. 1.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . 6. exhausit , as tertullian , he drew out himselfe in his undertakings ; or as beza , ex omni seipsum in nihil redogit , he brought himselfe from all to nothing , dan. 9.26 . on the lowest basis he built the highest glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made a servant , for this he is lord of all , so saint chrysostome . magnus esse vis ? à minimo incipe , who will be great must beginne at the least , so saint augustine . beginne there , and upon our saviours word yee shall be exalted , luke 18.14 . yee shall , so saith saint james 4.10 . and saint peter too , 1 epist . 5.6 . is it not then as saint paul here saith , vers . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wise minde to be so minded ? it was wisdome in christ , and why should it be foolishnesse with us ? we lay downe temporall things , and take up everlasting . what comparison is there betweene a drop and an ocean ; a point and the world ; a moment and eternity ? the whole treasure , and pompe of the world is nothing to that immense waight of glory , which followeth our christian contempt of earthly things . while we looking on the things , which are not seene , the momentany lightnesse of our tribulation prepareth unto us a reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond the reach of our apprehension , 2 cor. 4.17 . quid dicam nescio : sed deus habet , quod exhibeat , i know not what to say of it ; but god hath what he can give , and what he will give , erit ipse , shall be himselfe . for what else is it for him to be our god , and we his people ? he could promise nothing better , nothing greater , life , salvation , glory , peace , all excellencies , he will be all in all . he will ; and therefore sure we that our measure shall be filled up with his goods . what they are none can conceive , save who receive them . nor they comprehend , because the object of happinesse is infinite . indeed what is created for us will be according to the receivers . finite it , and therefore not the satisfying save in the object . it is not the chiefe good , but enables us to contemplate in christ after our measure the summum bonum , which god himselfe is . this is it ; for it is god that doth ever satiate , and never cloy . and though i have called this the reward of our humility , yet it may not be said that our humility merits this . no , it was purchased for us by the humiliation of jesus . in whom we have it , without him we challenge nothing . hoping therefore to be glorified with him in heaven , to him we conforme on earth . and because he hath taught no other way to the inheritance , then he went in the purchase , we seeke no other , nor can we thinke there might be any other more glorious . for in it we never doe , saith saint chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , descend from glory . the lowest degree is ever an ascent unto the highest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the high is low , the low high : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is made good in the contradiction , that christ indured against himselfe , heb. 12.2 , 3. and when we see his humble members despising the world , yet despising no man ; contemning themselves , and yet contemning that contempt , which persecutes them , doe we not behold the minde exalted above all things below ? yea when we finde pride it selfe palliated with humility , know we not that the proud confesse there is glory both in , and for the vertue . how in seeming not mistaken is the world mistaken much ? men thinke humility and glory opposits ; as if of both in one could be no subsistence . it is pride that refusing the one may never come at the other . quisquis enim nunc sponte se non humiliat , nequaquam hunc sequens gloria exaltat , for who doth not here willingly , and truly humiliate himselfe , following glory never exalts him , saith gregory . my close is : for christ , for the vertue , for the glories sake learne we the apostles counsell . keepe we our eyes fixed on the example of jesus , and in proceeding the nearer we come to our place , like naturall bodies , we shall move with the more celerity . our humility will carry us , and with speed enough , unto the same journies end it brought him . who drawes us in the way , cant. 1.4 . will crowne us in the end , rev. 2.10 . doing what he commands , we shall receive what he obtained , life eternall in and to the glory of god the father . the samosatenians , and socinians , that hold christs death neither satisfactory , nor meritorious , but onely exemplary for us ; the jewes , turkes , pagans , infidels , to whom christ is a scorne , and his crosse an offence ; the atheists , nullifidians , prophane , that in dirision of gods religion , call his church satans synagogue , the communion bacchus sacrifice , and his professours solifidians ; the libertines of our age that count us fooles for our austerity ; the carelesse professours that deeme us over pitifull to others , too bitter to our selves ; our church michals , catharists , brownists , separatists , that deride us for our humiliation in the service of god ; the anabaptists , monks , hypocrites , that will be humble without submission , poore without want , and rich without labour ; the sadduces , simonians , saturnians , &c. that hoping there is no punishment after this life for the bad , will have no reward for the good ; the cerinthians , pepuzians , mahumetans , that place happinesse in the eternal fruition of fleshly delights on earth ; and the montanists , enthysiasts , papists , that in the argument of the glory put the merit on themselves , are condemned by the apostles counsell in the sixth verse , and his inference , at the ninth verse . for there , the fabrick of glory , that christ built up for us , being founded on his merits in such humiliation , we are taught to shew our gaines by following his example . whose redeemed we are , his humble servants we . if glory be the reward , we have no cause to stand upon the worke . be it in what degree he please , we need not be abashed at the humility . for who was the lowest on earth we are sure our saviour is the highest exalted in heaven . when we have done our part god will give us our right in him . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we , finding how hard we are beset with , and prone to evill , looke alwayes on our captaine , and attend his word for feare we should mistake his discipline . we know how great a conquerour he is , and that he can never faile in his direction ; if our actions vary from , we have not well minded him . and though he be taken out of our sight , his life is left with us , and reading it we have instruction store and sure . sure , if we follow it close , right , & be alwayes sure to it . nor is it infallible in one and not in all . whereof he hath given plenty , there is no doubt of any one . nor is the number of his precepts either large beyond our memory , or short to leave out any thing , that might further us . the example he hath given is most absolute . it demonstrates all things that are to be contemned , and sustained all . in them is no felicity to be had , in these no unhappinesse to be feared . he bid us come and see , and we most ambitious to enjoy , what here we beleeve , will goe no other way , then himselfe went , and appointed for us . a low way , christ humble ; a perfect way , christ the truth ; and a comfortable way , christ the life . having truth we are sure to have cheere in , and life by our humility . it is not the similitude thereof , but the vertue we meane . that is it , and nothing being more acceptable to god , we doe in nothing more , nor in any thing without it , expect a blessing . for nothing in us doth more exalt god , and our innate evill is repressed by nothing more . all the lords commands are observed with it , and the vertue which springs not from that roote withers . indeed love makes up all breaches , but we have no other meanes to repaire charity save humility . in whom all was made up , all was done in humility , and who partake of all , we , like him , will be humble to all . to god in the lowest degree ; to his vice-gerent next ; we have no envie for our superiours , nor hatred to our equals , nor contempt toward our inferiours . love for god , and such , as will permit nothing before him , not our substance , not our lives . and love for our neighbour , and such , as will pray for every one , and forgive every offence . the true knowledge of our superexalted head raiseth our conversation unto heaven whilest we live on earth . and well may : for we behold the eternall glory prepared for the meeke incomprehensible in the object . the faith whereof hath made our appetites so eager , that they can leave the greatest allectives of the world with contempt . whose servants we are to him faithfull we may challenge of him our inheritance , who purchased it for us . and with boldnesse , seeing in humility , and according to his prescription we leave all to professe him our high exalted lord in , and to the glory of god the father . to whom with the sonne and the holy ghost be the kingdome , and the power , and the glory , for ever and ever . amen , amen . notes, typically marginal, from the original text notes for div a31115-e540 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bellarin . to. 1 : contr . general . 2. l. 5. c. 9. vid . amand. pol. synt. tom. 2. l. 6. c. 26. calvin . institu . l. 2. c. 17. par . 6. polan . ibid. conrad . vorst . in 1 tom. r bellar. controv . gen . 2. the 11 v. tilen . synt par . 2. cap. 10. thes . 34. r. bellar. t. 1. contr . gen . 2. l. 5. c. 9. august . tract . 104. in ioh. de c. 17. in tract 10. athanas●●● at . 2. cont . arria . cyril alexand. l. 3. thes . c. 2. aug. tract . 51. in ioh. de cap. 12. tertul. de car . chr. c. 4. leo in epist . synod . ad flavia. isa . 9.6 . luk. 2.10.11 . gal. 4 4. rom. 4.25 . athanas . cont . arria . orat . 2. august . grego . in m● r. super ioh , solo quod redemptor &c. athanas . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen 40.15 . dan. 6.23 . jona . 2.10 . ruffin in symb. apost . aug. de temp . seu . 174 , & 175 in fest . ascens . 1 , & 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aug. 104. tract . io● 17. novat de trin. ● . 17. ruffin . in symb. apost . cyril . alex in responsi● ne , advers . theod● . reperhensio , 8. & 12 anathe . concil . ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non. marcel . de propriet . serm. cap. 4. chry●● st in philip . h● n ● ambros . in c. loc . peter lomb. sent. l. 3. d. 18. m. t. cicero de fin . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sextus pompe . festus de verb. significa . pag. 23. gen. 2.20 . isocra . nicoclan fine . pet. lomb. sent l. 3. d. 18. luke 2.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in ies . na. cap. 1. hom. 1. cyril . alex. lib. de fide ad theodos . c. 29. aug. in psal . 109. bernar. in circumcis . domini ser . 2. & in cant . ser . 15. & 16. gorr . & catha . in loc . stel. & aret. in luc. 2.21 . hay . eras . corn. in loc . august . tract . 3. in epist . 1. loan . isid . orig. l. 7. c. 2. lact. l. 4 c. 7. tertul. advers . prax. c. 28. tertul. advers . marcio . l. 3. c. 15. august in epist . 1. joan. tract . 3. matth. 7.7 . marke 11.24 . luke 11.9 . august . in psal . 74. aug. l. 3. conf . c. 4. bern. in cant. ser . 15. bern in cireum . domini serm . 2 corn. a lap. in loc . isay 45.15 . lucas tuden● i. 2. c. 16. corn. a lap. in num. 13.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bern. in cant . serm . 17 : chrysost . in loc . alphon. abulen . in 20. exedi paulo ante quas . 7. orig. in luc. hom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertul. adver . judae . c. 9. & advers . ma● . l. 3. c. 16. orig. in exed . 17.18 . hom. 11 euseb . demonstr . evang. l. 4. c. 29 august . cont . faust . manich. l. 12. c. 36. zanchi . in phil. 2.9 . heb. 10.5 . ambros . l. 2. de sp. sancto . c. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in i● s . na. c. 1. hon. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrisost in loc . august . d● spi● . & lit . ad ma●cel . c. 26. aug. quast . super gen. 123. l. 1 te● t. adve● . mar. l 3 c. 18. orig. in exod. 17. & 18. hom. 11. august . de serm . dom. in monte l. 2. tertul. l. 4. adv . marc. de marc. antithesibus , c. 2. orig in jes . nave . c. 1. h● n. 1. in iud●● . c. 2. h● m. 2. in luc. c. 2. hom. 14. de principiis . l. 1. c. 6. cypr. de bono patient . novat . de trinit . c. 17. athanas . cont . arria . orat . 2. ad episc . egyp . & lib. ad adelph . ora . 5. ambros . hexe . l. 6 c. 9. et in loc . ruffin . in sym. apostol . hierom. in isa . 45.23 . chrysost . in loc . august . de trin. l. 1. c. 13. & in psal . 109. et in job . tract . 104. cyril . alexand. in lib. relig. reg nuncupat . in orat . relig. reg. de recta fide . concil . basil . in sess . 21. alphons . abul . in exod. 20. paulo ante quaest . 7. estius ex vine . de valent. in phil. 2.10 . osiand . in phil. 2.10 . gorra . in loc . musc . in 3. praecep . calv. in ● om . 14 11. zan● h. i● 3. prae●● p. in philip. 2.10 conrad . v●● st . p● o eccles . orthod . disp . 2 par● 5.6 . injunct . 52. cap. concerning the matter of the complaint of some puritans , part . 10 , can. 18. dr. whit. cont . rainold . ●● fu● . c. 16. dr. whitg . in his answer to t. ● . in the defence of the answer to the admonit . eccles pol. l. 5. nu. 30. dr. page iustifica . of bowing . widd. in confu . of an appendix concerning bowing a● the name of iesus . mr. perkins in his exposition of the creede . zanch. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concil . ephes . anathe . 8. zanch. in loc . cyril . alexan. de recta fide ad relig . reg. theophyl . in joh. 4. v. 23. orig. in iudie . 2. hom. 2. chrysost . in epi. 1. tim. c. 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schind . ad radie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid . etym. 11. c. 1. plin. nat hist . l. 11. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schind . ad radi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : con. nicae . can. 30 , con. nicae . can. 29. per te● lionem & thearist . constan . de graeco vers . can. nicae . fran turri . can. 29. tertul. de orati . c. 14. fran. iun. not. in tertul. ibid. tertul. ibid. c. 13. tertul. ibid. c. 12. exod. 20.4 . matth. 4.10 . m●●●● . 2.11 . isid . etym. l. 11. c. 1. psal . eus● b. eccl●● . hist . l. 5. ● 5. tertul. adv . marc. de ma● . anti thes . l. 4 c. 2. orig. ad rom. c. 14. & in loc . citat . cypr. de l● n. pat . novati . de trinit . c. 17. euseb . pamp. eccles . hist . l. 5. ● 5. atha . ad adelph . c● nt . arrian . orat . 5. & ad i●pi●● . e● ypt . & libyae o● at . 2. concil . nicae . can. 20 & ut supra . concil . b● sil . sess . 21. calv. in rom. 14. v. 11. ibid. areti . in loc . bern de subject . nostrae volunt . orig. de princip . l. 1. c. 6. august . in psal . 109. ori● . de prin● . l. 1 c. ● . cypr. d● . 〈◊〉 . patt● nt . atha . cont . arr. orat . ● . ambr● s . in loc . & exam lib. 6. c. 9. chrys . in l●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertul. lib. de . carn . chr. c. 11. ad praxe . c. 7. orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 6. aug. de trin. l. 3 c. 1. & de gene. ad lue● . l. 3. c. 10 lod. v. viv. in august . de civi● . dei l. 15. c. 22. greg. in evang. hemil. 10. berr. sup . cant. ser . 5. greg. moral . in iob l. 2. c. 2. damasc . ortho. fid. l. ● . c. 3. zanch. de● per. dei l. ● . c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in ies . c. 1. hom . 1. athan. ad adel. cont . arria . or . 5. cyril . alexand. ad piissim . reg. erat . 1. in annot . ex philip. calv. in loc . osiand . in loc . marl. in loc . august . de cura pro mort . geren . c. 5. orig. in loc . citatis . osiand . in psal . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d. bilson . survey pag 633 novat . de trin. c. 15. & 17. ruffin . in ex pos . symb. apost . aret. in 〈◊〉 august . de ● ivit ▪ dei l. 22. c. 30. athana● a●●●● . beda in 〈◊〉 lud ● ph● de vita c● p●● t 1. 〈◊〉 c. cu● ncis mini . b●● n. sup● se● . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . exod. 20.5 . psal . 95.6 . matth. 26 38. acts 20 36. tho. aquin. 12. q. 71. ar . 5. ad 3. & 22. q. 3. ar . 2. ad . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 10.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid . etym. l. 9. c. 1. chrys . in loc . chrys . in 1 tim. 2. serm 9. hieron . in ier. 4 2. tiem . in . not . psal . 63.11 . bez. in annot . rom. 14.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in loc . orig in exod. 25. hom. 13. chrysost . super illud matth. 10 32. august . in psal . 115. aug. in epist . beat . ioan. tract . 8. isa . 45.23 . hierom. in isa . 45. gorr . in loc . zanch. in loc . chrysostom . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zanch. in loc . athan cont . arria . orat . 2. august . de trin. l. 1. c. 13. chrysost . in loc . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 11.21 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bez in luc. 1.32 . theophil . in luc. 1. cyril . alex in religi . regin . the● phyl . ibid. august de civit . dei l. 18. c. 47. ibid. bern. sup . cant . ser . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b. b. andrewes in his sermon on luc. 2.10.11 . lactan. de vera sapien. l. 4. c. 7. lact. ibid. isrod . erym . l 8. c. 2. tertul. adv . prax. c. 28. damasc . orthod . fid . l. 3. c. 3. matt. 23.17 . chrysost . in heb. c. 9 serm . 15. 1 cor. 1.30 . hieron . ad paul. iob. 14.6 . aug. de ve● b. dom. in evang . secund . ioan. ● er . 54. ambros . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas . cont . arr. orat . 2. chrysost . in loc . cyril . alexa. in orat . relig. reg. in matth. 12.32 . greg. sup . ezec. hom. 8. verstega . antiq. 2 sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bez. in loc . novat . de trin. c. 7. ambros . in loc . athanas . cont . arr. orat . 2. aug. in ioh. trac . 104. c. 17. & in locis citatis . ambros . l. 6. examer . c. 9. aug. in iohan. trac . 104. c. 17. chrysost . in heb ser . 2. athanas . ad . adelp . orat . 5. damas . in orat . de domini transf . athanas . cont . arr. orat . 2. cyril . alexand. orat . relig reg. de recta fide . chrysost . in loc . aug. cont . serm . arrian . c. 31. chrysost . ibid. aug. de civit . dei l. 9. c. 5. rev. 5 13. aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys● st in heb. c. 1. ser . 1. bez. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertul. de orat . c. 2. chrysost . in heb. c. 1 ser . 2. athanas . cont . arr. orat . 2. ignat. in epist . ad phipp. greg. nazi . in orat . 2. de filio . chrysost . in loc . bez. in iob. 5.23 . cyril . alex in lib reli● , reg. sup . lo● . 6 ● 9. tertul. in apol. advers . gent. c. 21. orig. cont . cels . l. 8. c. 1. ambros . de isaac & ani . c. 8. aug. in psal . 108 bernard . sup . cant . s● rm . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in loc . aug. in psal . 90. chrysost . in heb. 12. v. 2. serm . 28 theophyl . in ioh. 13. v. 15. aug. sent . dec● r. 111. hier. ad celant aug. in epist . 56 ambros . in serm . greg. 18. l. mor. bern. de consid . l. 5. ad hen. seno . nens epist . 42. exod. 15.25 . aug. epist . 56. chrysost . in loc . text. adv . mar. l. 5. c. 20. chrysost . ibid. aug. de verb. domini ser . 10. august . de civit . dei l. 22. c. 30. ibid. greg. l. 8. moral . an answer to the amicable accommodation of the difference between the representer and the answerer sherlock, william, 1641?-1707. 1686 approx. 54 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a59789 wing s3263 estc r37544 16970225 ocm 16970225 105556 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59789) transcribed from: (early english books online ; image set 105556) images scanned from microfilm: (early english books, 1641-1700 ; 1159:2) an answer to the amicable accommodation of the difference between the representer and the answerer sherlock, william, 1641?-1707. 31 p. printed for john amery ... and william rogers ..., london : mdclxxxvi [1686] attributed to sherlock by wing. "imprimatur, july 22. 1686. jo. battely" an answer to "an amicable accomodation" by john gother. imperfect: stained, with loss of print. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gother, john, d. 1704. -an amicable accommodation. jesus christ. 2003-11 tcp assigned for keying and markup 2003-11 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion imprimatur , july 22. 1686. io. battely . an answer to the amicable accommodation of the difference between the representer and the answerer . london : printed for iohn amery at the peacock , and william rogers at the sun ; both against st. dunstan's church in fleetstreet . mdclxxxvi . an answer to the amicable accommodation , of the difference between the representer and the answerer . in answer to the reply to papists protesting against protestant popery , our author has amicably accommodated away the whole book , excepting one word called misrepresenting ; and therefore whereas he expects ten sheets from me in return , i must be forced to compound with him for a much less number . we are likely at last to agree about the meaning of misrepresenting , which is a very common word , and easily understood when men give their minds to it . our author printed a double character of a papist misrepresented and represented ; the first being an accusation on protestants for misrepresenting papists ; i examined every part of his character , and could not find why he called it misrepresenting ; for it did not appear by his characters , that we had charged them with any doctrines or practices ( excepting some few things ) but what they themselves owned . we charge indeed their doctrines and practices with such guilt as they do not own ; but this i told him did not properly belong to representing but disputing ; for while we agree about matters of fact , there is no misrepresenting on either side , and then we are no otherwise misrepresenters , than as all men are who condemn such opinions and practises , as others judge very true and innocent ; and thus papists as much misrepresent protestants , as protestants misrepresent papists ; that is , they equally differ from each other in their opinions and judgments of the same things ; but who are truly the misrepresenters , is not to be decided by character-making , but by reason and argument . well , our accommodator is very willing out of civility and for the sake of peace , to yield this point , that the title of a papist misrepresented , is not to be taken in its strict and proper sence , as misrepresenting signifies downright lying , or falsly charging of matter of fact ; but in its larger or less-proper sence , as it comprehends both lying , calumniating , mis-interpreting , reproaching , mis-construing , mis-judging , &c. which i confess is a very great piece of civility , that he will not charge us now with down right lying , but onely with lying and calumniating , and several other hard words into the bargain . there needs not many words about this matter , for the short of the case is this : in order to reconcile our people to the church of rome , he thought it necessary to perswade them , that popery is quite another thing , than what they had been taught it is , which would at once remove their prejudices against popery , and beget in them a great jealousie and suspicion of their former teachers ; for men will not easily trust those who have once deceived them . in order to this , he gives us a double character of a papist ; one he calls the character of a papist misrepresented , the other of a papist represented ; which any man would guess , should be two very different and contrary things ; the first what a papist is not , the second what he is ; and yet , when we come to examine them , every thing almost , which can properly be called a character , or representing , is the same in both ; onely the character of a papist misrepresented tells you , what opinion protestants have of popery , and the character of a papist represented , tells us , what good thoughts papists have of themselves , and their own religion ; now whoever doubted , but that papists and protestants differ very much in their opinions of popery , as they do also in their opinions of protestancy . and this is the onely pretence for his charge of misrepresenting , not that we charge them with believing or practising , what they do not believe or practice , but that we think worse of their faith and practice than he thinks they deserve . and if this be all that he means by misrepresenting , we readily own the charge , that we have much worse thoughts of popery than he has ; that we believe those doctrines to be erroneous , and those practises to be sinful , which he thinks very well of ; and because i am resolved , if possible , to be as civil as he is , in my concessions , and not to dispute about words , i am contented he should call this misrepresenting , lying , calumniating , or what he pleases , if he can prove that we condemn their faith or worship unjustly ; onely he must remember , that this will engage him in a dispute , which he seems resolved not to engage in . for he must not think , that upon his bare word , we must be concluded guilty of that misrepresenting , which he calls lying . he should have been very much afraid to accuse us of lying , if he is resolved altogether to represent , and not to dispute : for certainly no wise man will give his neighbour the lye , unless he be well prepared to prove it against him . misrepresenting was a civil term , because honest men may through mistake misrepresent ; but lying is the fault of knaves , which as it deserves great punishment , so it ought not to be charged upon men without great proof , much less with none at all : and therefore he should not have taken up an obstinate humour against disputing , just before he thought fit to charge us with lying , but have remembred what m. de meaux says in his pastoral letter , p. 29. those who bear false and scandalous witness against an innocent person , are condemned to the same punishment which the crime of which they bear witness did deserve had it been found true . but to clear my self as well as i can ; besides this , that i am not conscious to my self of any misrepresenting , i must tell him once more , that in a strict and proper sence , to misrepresent relates only to matter of fact , when we charge men with saying and doing what they never said or did , as our accommodater confesses ; and in this sence i have already proved , that we are no misrepresenters , and at last , if i understand him , he confesses that we are not ; but then he tells us , that to misrepresent , in a larger and less-proper sence , signifies also to put a false construction on things : as for instance , to say that to worship saints and angels , and the virgin mary , as practised by the church of rome , is to give the worship of god to creatures ; and that their image-worship is what god has forbid in the second commandment ; that their denying the cup to the laity is contrary to the institution of our saviour , and their latine service is a very unreasonable worship , and destructive of the edification of the church , &c. now though we do not charge them falsly in these cases as to matter of fact , for they do worship saints and images , and deny the cup to the laity , and keep the service of the church in a language unknown to the people , yet if through prejudice and neglect of due consideration , we should condemn these practices as contrary to the laws of god , and injurious to mens souls , though they were not so . i grant even this may be called misrepresenting , for 't is to call good evil , and evil good , light darkness , and darkness light ; and whoever is guilty of this kind of misrepresentation , is guilty of a very great sin , and does great mischief in the world , not by falsifying matters of fact , but as much as in him lies , by changing the nature of things . and upon these terms the dispute of misrepresenting may be easily accommodated : let him plainly confess , that we are not misrepresenters in the first sense ; that we do not falsly charge any doctrines or practices on the church of rome , which she disowns ; that we do not teach our people , that the church of rome believes or practices , otherwise than she does , and we will give him leave to call us misrepresenters still , if he can shew that we charge their doctrines or practices with such guilt as they do not deserve . but it is by no means a sufficient answer to this charge to call us lyars , which for ought i can see , is all we are like to get in answer from this man. of all the several projects for ending controversie , the most effectual that i ever yet heard of , is that which our author hath set on foot : for he would now insinuate , that he has vindicated the church of rome from our misrepresenting , not onely matter of fact , but the guilt we charge them with upon those matters that are confessed by themselves . now i have shewn him as well as i could , that some of their confessed doctrines are false , and some of their confessed practices are unlawful , and that their best apologies for them are insufficient . what says the accomodator to all this ? he answers , that all this is misrepresenting , as that signifies lying . but how the dispute should be carried on upon these terms , otherwise then by giving him the lye back again , i do not comprehend ? and therefore because neither true religion , or good breeding , will suffer me to carry on a dispute at that rate , the controversie should seem even upon this account to be at end ; and i give him joy of the honour that he is like to get by it . and yet i think an indifferent reader may observe that his fastning the lye upon us , for misrepresenting them in the less-proper sense , as he pretends we do , is but an after-game to which he is reduced by the extremity of a bad cause . the design of our author in his twofold character of a papist , was to perswade our people , that we were misrepresenters in the first and most proper sense ; that we had belyed the church of rome , with imputing such doctrines to her , as she did not own ; and this all men , that ever i met with , understood to be the design of it : but since he cannot make good his charge against us , he will now make good his title of misrepresenting in a less-proper sense , not that we misreport the doctrines and practices of their church , but that we unjustly condemn them ; and though we will rather allow him to call this misrepresenting , than dispute about a word , yet if this be all he intended to acquaint the world , that protestants think worse of popery , than papists do , it was a wonderful discovery ; and he took as notable a way to rectifie such mis-apprehensions . he disclaims all disputing , and thinks to confute protestant misrepresentations , by giving onely a true character of a papist , with reference to his faith and practice , out of the most authentick records of their church : now if the misrepresentation does not concern matter of fact , but only mens judgments and opinions about such matters , how can a meer character rectify such misrepresentations ? when we know , what the doctrine and practice of the church of rome is , and yet think very ill of it ; can the meer relating what the doctrine and practice of the church of rome is , cure our ill opinion of it ? and yet this is all the business of a character to tell us , what a papist is , which might indeed reconcile us to popery , had we disliked popery onely because we did not understand it , or took it to be something more formidable than it is , but cannot cure such dislikes as arise from a true understanding of popery . he appeals to the definitions of the councils of trent , and the bishop of condom's exposition , &c. to vindicate popery from the misrepresentations of protestants ; that is , to show us what the genuine doctrines of popery are : and how can this confute our misrepresentations , unless by misrepresenting he understood misrepresenting matter of fact , charging such doctrines on their church as were never decreed by their councils , nor owned by their most authentick expositors ? for the authority of the council of trent is nothing to us , any otherwise than as we own it to be the rule and standard of the romish faith ; and therefore he can prove nothing against us out of the council of trent , but onely that those are not the doctrines of the church of rome , which we say are , and this cannot confute protestant misrepresentations of popery , unless our misrepresentations consist in charging them with such doctrines as their church and councils do not own . and therefore , though he is now willing to grant , that we are not misrepresenters , as that signifies , down-right lyers , who charge the church of rome with believing and practising what she does not , yet it is apparent , that this was what he intended in his title of a papist misrepresented , to accuse protestants of charging papists with such doctrines and practices as they do not own ; and if this be not the intent and design of his book , there is a great deal less sense in it , then i thought there had been . for if by misrepresenting he only meant , that we reproach and calumniate the doctrines and practices of the church of rome , and charge them with such guilt as they do not deserve , not that we charge them falsly with such doctrines and practices as they do not own , ( as he now would have it ; ) though i grant this may be called misrepresenting , if the charge be false , yet it is not such a misrepresenting as is confuted only by a character , or by true representing ; it is wholly matter of dispute , as i have often told him ; for he must not think that we protestants shall believe ever the better of popery , because he professes to believe very well of it , in his character of a papist represented . if he will vindicate the doctrines and practices of the church of rome from that guilt , which protestants charge on it ; if he will justifie the worship of saints and angels and images , transubstantiation , the adoration of the host , half communion , prayers in an unknown tongue , &c. and prove us to be misrepresenters , he must quit his retreat of character-making , and fairly dispute the points in question , which is the way the generous advocates of the church of rome have always taken , to defend her , by the authority of scriptures , fathers , councils , and here we are ready to joyn issue with them . and thus , for ought i see , this controversie is at an end , though he had not charged us with lying ; for whatever he at first pretended , he grants now , that we are not in a strict and proper sence misrepresenters ; and thus farewel to character-making , since papists and protestants , who understand these matters are in the main agreed , what the character of a papist is , though they differ in their opinions about him , which can never be decided by characters , but by reason and argument . and yet our author , after all his pretences to an amicable accommodation , is unwilling the matter should end thus , at least unless we will acknowledge our selves very much beholden to his good nature for it : why , what is the matter now ? have i not plainly proved , that we are not misrepresenters in the strict and proper notion of misrepresenting ? that we do not charge the church of rome with any matter of fact , with any doctrines or practices which she does not own ? and can we misrepresent them , when we charge them with nothing that is false ; yes , he says , my principle , that there can be no misrepresenting , where there is an agreement in matter of fact , has more of the counterfeit in it than true standard ; is supposed to be certain , but without the support of authority or reason : that is , though we charge the church of rome with nothing but what she her self owns ; though we represent a papist just as a papist represents himself , as to his faith and practice , yet we may be misrepresenters ; and then we may indeed be misrepresenters for ought i know , if we may misrepresent , when we say nothing but what is true . if he can make good this , i must acknowledge him to be a man of art ; and therefore shall briefly examine how he proves it . he says , misrepresenting seems to stand in opposition to representing , and proper representing being nothing more , than the describing or shewing a thing , as it is in its self , as many ways , as a thing can be shewn otherwise than it is in its self , so many ways may it be properly misrepresented . this i agree to , and therefore let us proceed : now ( says he ) it is certain , that for the description to bear on exact resemblance with the thing , it must not only agree with it in matter of fact , but likewise in every other respect , which it pretends to declare , as in motive , circumstance , intention , end , &c. the agreement in any one of these being enough to quite change the nature of the thing , notwithstanding the matter of fact being still the same . and this also i agree in , that motives , circumstances , intention , end , are all to be considered in representing ; but i want a reason , why he distinguishes these from the matter of fact : for by matter of fact , i understand an action cloathed with all its circumstances , without which , it is impossible truly to represent any action : for circumstances alter the nature of actions ; as suppose a man be killed , this may be done by accident , or with design , in heat of blood , or of premeditated malice , which makes it , either chance-medley , man-slaughter , or murder ; and therefore the consideration of these things falls under the matter of fact , and are the proper matters for a jury to inquire into , who yet are judges onely of fact. and thus i understood matter of fact , when i asserted , that we did not misrepresent the church of rome in any matter of fact ; that we did not onely charge them with nothing but what they did , but that we truly represented all the circumstances of what they did , as far as the moral nature of the action is concerned in it , and indeed i know not , how we can either represent or misrepresent any action without its circumstances ; we may tell what is done , but the matter of the action is the least thing considerable in representing , because it may be either good or bad in most cases , according to its different circumstances : and we cannot say , which it is , without considering all circumstances . as for instance , we do not onely charge the church of rome with praying to saints , and worshipping images , but we consider what is the doctrine of their church about these matters , in what manner they do it , and with what circumstances ; we admit of all the excuses and apologies , and fair representations that they can make of it , and then consider what the nature of the action is , and what the scriptures and primitive fathers declare it to be . this , he knows , i did in the book , which he now pretends to answer . to put an end to this dispute about misrepresenting , i told him , we did not like popery , as he and the bishop of condom had represented it , and shewed him our reasons why we did not like it , as to the object of religious worship , the invocation of saints , and the worship of images : and had he thought fit to have considered these , we might have obliged him so far , as to have confined the dispute to his own characters , and the bishops exposition , in the other points of popery ; but he says not one word about this , but advances a new paradox , that men may be misrepresenters , though they do not misrepresent any matter of fact , because they may misrepresent the motives , circumstances , intention and end , as if this were not to misrepresent matter of fact ? or as if we had misrepresented them in this manner , when he had not , and cannot give any one instance wherein we have done so ? this short account shews , how impertinent all his examples of misrepresenters are , who , as he says , did misrepresent without belying men in matter of fact ; for though this is nothing to us , unless he could prove us to be such misrepresenters , which he has not once attempted to do ; yet the examples he produces do not prove what he brings them for , for all their misrepresentations are in matters of fact . thus the ten tribes suspected , that the children of reuben and gad , and the half tribe of manasseh , had built an altar for sacrifice in the borders of iordan , over-against the land of canaan , whereas the true matter of fact was , that they had built an altar not for sacrifice , but as a witness and memorial of their right to gods altar , to offer their sacrifices and burnt offerings in the place which god should choose . when eli thought hannah had been drunken , because she prayed in her heart , only her lips moving , this was misrepresenting matter of fact , for she was not drunk . and surely he will grant , that the two wanton elders did foully bely susannah , though she was alone and naked in the garden , and that they represented the fact , quite otherwise than it was . and methinks our author should grant , that the jews did misrepresent matter of fact , when they charged our saviour with being a sabbath-breaker , a glutton , a friend of publicans and sinners , unless he will say that our saviour was all this ; for if he were not , then they did belye him in matter of fact ; and so they did the apostles and primitive christians , when they accused them as troublers of the city , and movers of sedition , that they murdered infants , and eat their flesh ; that they worshipped the sun , and adored an asses head for god ; for i suppose he will grant , that the matter of fact was false . but still , says the accommodater , they had some matter of fact , whereon their accusations were grounded , and which gave some colour and pretence to them . sometimes they had , and sometimes they had not : but is not this a pleasant inference , that because those who tell onely a piece of a story may misrepresent , therefore those who faithfully relate the whole matter of fact , with all the particular circumstances of it , may be misrepresenters also ? if he can give any one example of this nature , i will onely desire him to tell me the difference between misrepresenting and true representing . men who have wit and malice enough , may put very spiteful constructions upon the most innocent and virtuous actions , by altering or concealing some circumstances , or the end and intention of doing them ; but this is to misrepresent the fact , to represent a thing done otherwise , or for another end , than really it was ; but if a man who tells the whole truth , not onely what was done , but the end why , and the manner how it was done , can be a misrepresenter , the honestest man in the world may be a misrepresenter . when an action is truly and fairly represented , men may still pass a false judgment upon that action ; may think that evil and forbidden by god , which god has not forbid , or that allowed and approved by god , which god abhors ; but this is not properly misrepresenting , but judging falsly , which differ just as matter of fact and matter of law do in civil affairs . in all causes criminal and civil , there are two distinct questions ; what the fact , and what the law is , what is done , and what judgment the law passes on such actions : to falsifie in matters of fact , is to misrepresent the person and the action ; to give a wrong judgment , is to misrepresent the law : and thus it is in our case : we are first to enquire , what the doctrines and practices of the church of rome are , and then of what nature they are , whether true or false , good or evil : if we affix such doctrines or practices on them , as they do not teach , or alter any material circumstance relating to them , then we are misrepresenters in a proper sence , as misreporting matter of fact ; and this we utterly deny , and they can never prove that we do thus misrepresent them , that as our author misrepresents us , we usher in , with they teach this , they believe that , they say this , they affirm that , and under these preambles charge the papists for asserting and believing such blasphemies , which they would sooner loose their lives than assent to : which he has boldly affirmed without giving one instance of it ; but as for judging of their doctrines and practices , we do indeed pass such a judgment on them , as i doubt not but they will call misrepresenting ; but whether it be so or no , is matter of dispute , and must be decided by appealing to scripture and reason ; and we are not ashamed of being called misrepresenters by them , when that signifies no more , than censuring and condemning their faith and practise . but he has one example more of this misrepresenting , and that as he thinks a very nicking one , and that is the fanatical misrepresentations of the church of england : to this end he brings in a dissenter charging the church of england with popery , and several other ill things , which is intended to serve more purposes than one . had he first proved us to be misrepresenters , it had been a very proper way to make us sensible of the evil of it , to appeal to our own resentments of such usage . but what if dissenters misrepresent the church of england , does this prove that the church of england misrepresents the church of rome ? if we indeed misrepresent the church of rome , we have less reason to complain that the dissenters misrepresent us ; but if we are no misrepresenters , we have reason doubly to complain , both for being charged with misrepresenting , and for being misrepresented . and therefore the answer to this long harangue , is very short and plain ; however the church of england be misrepresented , whether by papists or fanaticks , we justifie our selves either by denying matter of fact when that is false , or by confuting the charge : we are not afraid of disputing with our adversaries when that is needful , but justifie the doctrines and practices of our church by scripture and reason , which is a more generous way , than meerely to complain of being misrepresented , without daring to right our selves ; which is the case of our late character-makers . if the world will be moved by their complaints , to believe that they are misrepresented , all is well , and they have what they desired ; but if you will be so perverse as not to believe that they are misrepresented , though they tell you they are , and will needs be a disputing the point with them , they have done with you ; for their business is not to dispute , but to represent . the difference between us in this matter , is no more but this : we are not afraid of misrepresentations , because we know we can defend our selves ; whereas they find they cannot defend themselves , and therefore have no other remedy , but to complain of being misrepresented . and yet i must confess , this is as artificial a way of saying nothing , as i have met with . our accommodator is very sick of this talk of misrepresenting , and knew not how to get rid of it , but by diverting the dispute ; and therefore though it be nothing to the purpose , instead of proving that we are misrepresenters , he desires us to consider , how the dissenters misrepresent us : but we have considered that enough already , and when there is occasion for it , will do so again ; our business at present is not with dissenters , but papists , and we are not for pursuing every new game , but will keep to our old scent . it would be a pleasant scene , could he at this time of day , engage the church of england and dissenters in a new quarrel ; but thanks be to god many of our dissenters are grown wiser now , and i hope more will every day ; whatever they have formerly suspected of our inclinations to popery , they find now that they were mistaken in us ; and whatever defects they may charge our worship with , i believe they will call it popish and antichristian no longer ; to be sure they will never think us the more inclined to popery , because a papist says so . while these gentlemen lay behind the curtain , and acted the part of a zealous brother under several disguises , there was much more danger of them than now : they have laid aside their vizards , and let them now paint the church of england how they please , and the worse the better ; for how mean an opinion soever he seems to have of our dissenters , they are too wise and cautious to take characters from open and professed enemies . the truth is , he has horribly abused our dissenters , unless by dissenters , he means only his dearly beloved quakers , with whose cant he is as well acquainted , as if he had been either their master , or scholar . for he has drawn up such a charge against the church of england , in the name of a dissenter , as no dissenter ever made . it is a popish character fathered upon a dissenter , for which they are much beholden to him , that when he has a mind to say things so spiteful and silly , that he himself ( tho' none of the modestest men ) is ashamed to own , he can think of no person so fit to say them as a dissenter . did ever any dissenter charge the church of england with making gods of dead men , because we call our churches still by the names of those saints to whom they were dedicated in the times of popery ? for did not the dissenters themselves do so in the late times of reformation ? and do they scruple to do so now ? if there were any difference , it was only in not giving the title of saint to them , and i suppose that does not alter the case ; for if it be paul's , or peters , or mary's church , it is much the fame : but they were not so silly as to think , that names which were used only for distinction , without paying any worship to saints , or erecting any altars to them , in those churches which were called by their names , made gods of dead men . the bills of mortality were the same formerly in the dissenters time , that they are now , and yet they did not suspect themselves guilty of placing mary above christ , or making a goddess of her . did ever any dissenter charge the church of england with image-idolatry , for having pictures in their bibles , or moses and aaron painted with the ten commandments , without leaving out the second against image-worship ? especially when these are things wherein the church of england is no otherwise concerned , than in not correcting the extravagancy of painters and printers . and i confess , i have always suspected , that these men , who now charge us with the image-idolatry , of having pictures in our common-prayer books ( which is a very late invention ) did secretly lay the design to reconcile our people by degrees to the use of pictures and images . the dissenters indeed were never any great friends to holy-days ; but they never charged us with worshipping saints on those days , which they saw we did not ; nor do they now charge us with worshipping the bread , when we kneel at receiving the sacrament , ( which is contrary to the publick declarations of our church ) but reject it , because it was no table-posture , and because it had been abused ( as they scruple not to say ) to an idolatrous worship of the host in the church of rome . they have indeed objected against our liturgy , that it was taken out of the mass-book , and have been sufficiently answered as to that point ; and we know who they were that first started that objection , some mass-priests under the disguise of puritans . but i never heard before , that they were scared with the very names of epistles , and gospels , and colects , and litanies , nor did they ever quarrel with retaining popish saints in our calendar , when we give them to place in our prayers , which is only an evidence what reformation we have made . i never knew before , that our dissenters thought the mass-book as ancient as st. basil and st. chrysostom , or that they liked our common-prayer-book ever the worse , because it came in with the reformation of religion , and has been altered since several times for the better ; whereas their complaint is , that it is not yet altered enough . much less are they scandalized at the thanksgiving for discovery of the plot , how great a chimera soever it be . nor is there any dispute , that i know of , between the dissenters and us about the power of absolution , or the ministerial power of forgiving sin. they and we agree , that christ has left such a power in the church , of remitting and retaining sins , of receiving in , and putting out of the church , which is the state of pardon and forgiveness ; and we both deny , that this is absolute and judicial , or not only ministerial . they know we oppose the pretence of a judicial power to forgive sins in the church of rome , which we say is reserved for the great judg of the world ; and it is very strange , they should peremptorily charge us with giving the power of god to forgive sins , to men , and yet at the same time accuse us of not agreeing what this power of absolution is . tho our accommodator may make bold sometimes to contradict himself , yet i doubt the dissenters will think themselves misrepresented by such contradictions . but did ever any dissenter charge us with encouraging a death-bed repentance , for not obliging men to confession and penance ( which he calls to confess and repent ) in the time of their health ? we teach men to confess their sins to god , and to men too when there is occasion for it , either to reconcile themselves to their brother , or to receive ghostly comfort and advice ; and we teach them to repent of their sins , and reform them in time of health , and show them what great danger there is in a death-bed repentance , and how very seldom it proves true ; which is no great encouragement to such delays . but how the dissenters , who reject confession to a priest , and the popish sacrament of penance , themselves , should quarrel with us for doing so , is somewhat strange . but we pretend to a power of giving absolution , and never enjoyn it but in the last agony , which ( he says ) is argument enough to conclude , there 's no obligation of repenting amongst us , till death looks us in the face . but he has not improved this argument so well as he might ; for absolution is never enjoined , not so much as in the hour of death ; ( for we are only required to give absolution , in case the penitent earnestly desire it ) and therefore , according to his reasoning , it follows , that we think repentance never necessary , not so much as in the hour of death . but other men , who have common understanding , would hence conclude , that we make a great difference between the sinners repentance , and the priests absolution ; that the first is always necessary , the other only in case of church censures , or to give relief to afflicted consciences , or to dismiss penitent sinners in the peace of the church . do not dissenters themselves allow converted priests , who are under the vow of continency , to marry , if they cannot preserve their chastity without it ? and has not our accomodator then , put a wise objection into their mouths against the church of england ; which , if it be any objection , returns upon themselves ? neither they nor we pretend to dispence with vows made to god ; but we think no vow can oblige men to sin ; and since all men have not the gift of continency , as our saviour says , if such persons are ensnared in a rash vow , ( it may be , while they were children , or before they understood their own temper and complexion ) since we cannot think the fornication of priests a more holy state than marriage , we think it more justifyable to repent of a rash vow , than to live in a constant state of temptation and sin. it is likely enough , as he says , that dissenters may complain of persecution , tho they themselves have been declared enemies to an unlimited toleration ; and it will be hard to find a medium between a general liberty of conscience , and those restraints which are laid on dissenters . but it must be considered , whether the church or the state be chargeable with this . the several laws which have been made against dissenters , have been more for the security of the state , than of the church ; have been occasioned by a restless humour which has threatned the publick peace ; and have been rarely executed but at the instance of civil authority , to provide for the security of the state ; and i suppose he will not parallel this with some other persecutions . but to make the dissenters quarrel at the assistance given to the low-countries , and proffered to the french in their rebellion , and the hard usage of the queen of scots , and the late murder of charles i. argues , he matters not much what he says ; and to charge these intrigues of state upon the church of england , is to forget that he is in england ( and not at rome ) where kings make peace and war , not the pope with his council of cardinals . and yet our accommodator has kept the sweetest bit for the last . for he brings in the dissenter accusing the church of england , for giving every man a liberty of judging , and yet requiring obedience to her own constitutions , which the meanest sectaries among them challenge and practice ; and it is not very modestly done of them , to blame that in us , which they do themselves . they all judg for themselves , and therefore form churches and communions of their own ; and they will not receive any into their communion , without owning their faith , and submitting to their order and discipline ; and this is all that the church of england challenges , only with this difference , that being established by law , her communion and government is enforced by laws . and what a mighty absurdity and contradiction is this , that men should be taught to use their own reason and judgment in religion , and yet required to submit and conform to a church , whose faith and worship is consonant both to scripture and reason . well , but after all this liberty granted by the church of england , whosoever will follow her , must shut his eyes , stifle his reason , and be led only by the nose . why ! what 's the matter now ? the charge is no more but this , that in matters of order and decency ; and such things as are left to the determination of church governours , as are neither forbid nor commanded by god , we must submit to the determinations of authority , whatever private judgement or opinion we may have of things . a great fault this , that tho every man must judge for himself in good and evil , yet every private mans judgement must be over-ruled by the publick judgment in matters of order and external circumstances of religion . much of the same nature , is his concluding charge , that we are a wavering and unsetled church , subject to continual variations , because some rites and ceremonies formerly used , are now laid aside ; and what then ? does the settlement of the church consist in external ceremonies ? is it any fault in a church , which challenges to her self a power to appoint , and constitute , and alter external rites , to exercise this power as she shall think most for the edification of the church , which is the only rule of right and wrong in this case , which may therefore change with the change and alteration of times and persons , and other external circumstances of affairs ? now let every man judg , whether there were ever such a speech made for a dissenterbefore , which in every point of it is directly contrary to his own profession and practice : it is time for our author to have done with his trade of representing , for no man would know what it was he represented , did he not take care with the unskilful painter to write over his uncouth figures , what they are ; this is an horse , and this an ass. and thus this hopeful design of representing and misrepresenting , ends only in ridiculing the church of england ; a liberty , which if we needed it , is not mannerly for us to use at this time ; but we are contented they should ridicule our church , if they will permit us truly to represent theirs . but to proceed , our accommodator grants that he is still in arrears ; and certainly , never any bankrupt paid less in the pound than he offers ; and this is his accommodating , which merchants call compounding . in my answer to his reflections , i proved , that what he calls the character of a papist misrepresented , has nothing of misrepresentation in it properly so called ; for there was no matter of fact misreported ; in his answer , which he calls , papists protesting against protestant popery , instead of justifying his character , he seeks out for new misrepresentations ; this in my last answer , i enquired the reason of , why , instead of justifying his own misrepresentations , which he had so unjustly fathered upon us , he should hunt about to pick up some new misrepresentations for me to answer . and the reason he now assigns for it , is , because i had little to say against the former , except that they were not to be called misrepresentations in a strict sense . now , the less i had to say , it was the more easily answered , tho i know not what more need to be answered to the charge of misrepresenting , than to prove that it is false . but he says , he fathered his misrepresentations on no body ; and so much the worse for that , for a general charge includes every body . and yet he was as unfortunate in his new misrepresentations , as in his old ones . he brings in the arch-bishop of york for a misrepresenter , whereas the misrepresentations he transcribes out of the arch-bishop , the arch-bishop cites out of popish authors , and names the authors where they are to be found ; but the protester to make a misrepresenter of him , conceals all these authorities , and sets down the words as the bishops own ; and this he did only to consult the credit of the prelate : in what sir ? that he might have the entire glory of being a misrepresenter , without being thought to steal out of popish authors . but he saies , the bishop is still a misrepresenter , in charging these sayings of private doctors upon the church ; but where does he do that ? yes , he saies , he ( that is , the papist ) must believe ; but does he say , the church says thus , or only stapleton ? stapleton might be a misrepresenter , in delivering this as the faith of the church , that we must simply believe the church of rome , whether it teach true or false ; but the arch-bishop does not misrepresent the church in saying , that stapleton saies so . what is the authority of private doctors , is not the dispute ; but , whether protestants be misrepresenters for saying , that such doctrines are taught by such doctors of the church of rome . the case of mr. sutcliff ( another of his misrepresenters ) is somewhat different . for , besides what he cites from their own authors , which is set down by the protester without taking notice that he quotes his authors for it ; he many times charges them with the concequences of their doctrines and practices ; not that he charges them with owning such consequences , but proves such doctrines on them , from what they do profess and own ; and such sayings as these the protester sets down as charged on the church of rome in the first instance , as her avowed doctrine : when mr. sutcliff only alledges them , as the just interpretations and consequences of her doctrine , which differ just as much as misrepresenting and disputing ; as saying what a church professes to believe , and what the consequence of such a faith is . as to show this by an instance or two : the protester sets these propositions down as mr. sutcliffs misrepresentations . that papists speak what they can in disgrace of the holy scriptures ; that they give the office of christs mediation to the virgin mary , to angels , and to saints ; that by the doctrine of papists , the devils in hell may be saved . now indeed , had he said , that the papists teach this in express words , he had been a misrepresenter in a proper sense , for they teach no such thing ; but mr. sutcliff never charges these doctrines directly upon them , but saies , that they say , the scriptures are obscure and hard to be understood ; and this is , to speak in disgrace of the holy scriptures . that they teach , that by the merits of saints , christians obtain their desires , and are delivered out of purgatory . and this is to give the office of christs mediation to the virgin mary , and to saints . that they teach , that the devils in hell may have true faith ; and yet our saviour saith , whosoever believeth in him , shall not perish , but have everlasting life : so it follows by the doctrines of papists , that the reprobrates and devils in hell may be saved . so that he expresly distinguishes between what the papists teach , and what himself concludes from such doctrines , and therefore he does not misrepresent the papists ; for he charges them with owning no doctrines but what they do own ; but if he be guilty of any fault , it is in reasoning and disputing ; and there is no way that i know of , to confute such consequences , but by reason and dispute ; the very name of which is very uneasie to the representer , and there is good reason why it should be so . and this i suppose may satisfie the accommodator why i charged him with setting down these sayings of mr. sutcliff , seperated from the reasons of them ; for how little soever he may think himself concerned in his reasons , yet it is of great consequence in the matter of representing , to distinguish between the doctrines of papists , and what is charged on them , only , as the consequence of their doctrines . to charge them with teaching such doctrines as they do not teach , is misrepresenting ▪ and therefore , had these sayings , which he transcribed out of mr. sutcliff , been charged upon the papists as their sayings , it had been misrepresenting ; and this was the design of the protester in quoting these sayings , without giving an account upon what occasion they were said , to perswade his readers , that mr. sutcliff had directly and immediately charged these doctrines upon papists as expresly taught by them , and then he had been a misrepresenter indeed . but since it is otherwise , it is plain , mr. sutcliff was misrepresented by the protester , but he did not misrepresent papists , as that signifies charging them immediately with such doctrines as they do not own . in the next place he charges me with translating dishonestly , for not rendring proper deum , or for gods sake , in english , in the form of consecrating the cross. now i confess , why this was not translated i cannot tell , and knew nothing of it , till i was informed by him ; had it been in a dispute about the nature and reason of that worship which they pay to the cross , these words had been very considerable ; but it relating only to the manner of consecrating the cross , they signified nothing , as any one will see , who consults the place . especially considering , that the whole design of that discourse about the worship of images ( against which he has not one word to object , but this omission ) was to show the evil of image-worship , tho they gave no worship to the material image , but only worshipped god or christ , or the saints by images ; and therefore i had no occasion at all to conceal the english of propter deum . in my answer to papists protesting against protestant-popery , i took occasion to examine the bishop of condom's exposition in two very concerning points , viz. the invocation of saints , and worship of images ; our accomodator , it seems , could see no reason why he should engage in this dispute , and therefore thinks it sufficient to show , that my reasons for this dispute are not cogent , and he names two , such as they are ; 1. that i know no reason for all this dispute . but this saying related to the dispute about the bishop of condom's authority , not about his exposition of the catholick faith. 2. his second reason is like the first ; because i said , he was not satisfied with my bare telling him , that i was not satisfied with his religion ; and therefore now i would give him my reasons for it ; which he huffs at , and says , he was never concerned with my not liking his religion . what pretty reasons will serve to excuse a man from answering a discourse which he knows he cannot answer ! the plain case is this , the representer made his appeals , and put great confidence in the bishop of condom's authority , whose business is to put the softest sense he can upon the doctrines of the council of trent ; and such interpretations of the catholick faith , as have been condemned by other very catholick doctors . in my reply to the reflections , i considered what this bishops authority is ; and in my last answer i examined what the protester had returned in the defence of it , which our accommodator now says not one word to : but yet i told him , i knew no reason for this dispute , whether the bishop of condom's exposition were to be the standard of the roman catholick faith ; for if we should allow this , yet popery is a very corrupt religion , tho the bishop of condom were the authentick expositor of it . and to show that it is so , i undertook to examine that bishops exposition in those two great articles of the romish faith , the invocation of saints , and worship of images ; and how this should be a reason for our accommodator to take no notice of it , i cannot imagine : had he any zeal for his religion , and could have answered that discourse , i believe all that i could have said would not have hindred him . to conclude this whole matter , he peremptorily adheres to his first title of a representer , and declines all manner of disputation , tho in vindication of the bishop of condom's exposition , to which he so often appeals . the only point he sticks to is , that to assent to the catholick faith , as expounded in his character , and by the bishop of condom , is sufficient for any man to be received into the communion of the church of rome . but both he and the bishop of condom do not meerly represent , but reason and argue also ; and i should have thought they had been a little concerned to justifie their own representations and reasonings . but whether this reasoning and disputing were agreeable to his design or not , it was very necessary to ours . for when they endeavour to soften the doctrines of their church , and to abate a great deal of bellarmin's popery , to reconcile our people to them ; it is necessary for us to warn them of the snare , and to show them what an ill thing popery is in its best dress ; and therefore i as little desire that he should answer what i have said to this purpose , as he cares for doing it : i never writ a book with a desire to have it answered ; but to inform those , who otherwise might be imposed on . and i suppose our people will think never the worse of any book , because papists decline the dispute , who were never known to avoid disputing , when they thought they could get any thing by it . and thus i take a fair leave of the representer ; for this matter , i think , is driven as far as it will go : we have by his own confession , cleared our selves from being misrepresenters in the true and proper sense of the word ; for we have not falsly charged them with any doctrines and practises disowned by their church ; and as for their character of a papist represented , tho' it falls very short of what some great divines among them , of equal authority with the bishop of condom , have thought to be the doctrine of the council of trent ; yet we are willing to joyne issue with them upon their own terms , and to shew them our reasons , why we cannot comply with this refined and new-modelled popery . but this is to dispute , and that does not agree with a representer , whose business is to make characters without any concern to defend them : and i am not so fond of disputing , as to dispute with him whether he will or no. finis . notes, typically marginal, from the original text notes for div a59789-e190 amicable accommodation , p. 6. p. 7. p. 8. 22 josh. 1 sam. 1. 13. p. 12. see foxes and firebrands . p. 25. p. 31. p. 35. p. 36. p. 37. p. 38. christ in believers the hope of glory being the substance of several sermons / preached by john brown. brown, john, 1610?-1679. 1694 approx. 290 kb of xml-encoded text transcribed from 106 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a29747 wing b5027 estc r27231 09722183 ocm 09722183 44047 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29747) transcribed from: (early english books online ; image set 44047) images scanned from microfilm: (early english books, 1641-1700 ; 1351:4) christ in believers the hope of glory being the substance of several sermons / preached by john brown. brown, john, 1610?-1679. [7], 195 p. printed by john reid, edinburgh : 1694. "never before published in english." reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. church of scotland -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-03 spi global keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion christ in believers the hope of glory . being the substance of several sermons , preached by the learned , laborious and faithful servant of christ mr. iohn brown sometime minister of the gospel at wamphray in annandale . never before published in english. edinburgh , printed by iohn reid . anno 1694. to the reader christian reader , amongst the prejudices , wherewith the hearts of many of the people of this generation are plagued , this is not the smallest or least ; that they accept of , or reject what cometh to the publick view of the world ▪ more as they affect or disaffect the authors , then according to the worth and merit of the thing published : and are more ready to say , as concerning this sect , we know that every where it is spoken against , then to say , but we desire to hear of thee , what thou thinkest , or with the noble bereans , to search the scriptures daylie , whether these things be so or not . but reader , for removing thy prejudices , know , that the following sheets exhibite unto thee , several precious and excellent truths , not to be found every where so succinctly and yet clearly handled ; which , if thou hast any spiritual senses exercised to discern good and evil , may by the blessing of god , prove wholesome food to thy soul : and if thou hadst known the reverend and worthy author , thou could'st not for his sake , have had the least ground to be prejudged at any truth , that ever did come from his pen. and for thy better knowledge of him , he hath left some monuments behind him of his singular piety and learning , which if perused , would no doubt make him great in thy esteem : and these monuments are extant in his writings , both in latine and english , in polemick and practical divinity ; such as his book , de causa dei , contra anti sabbatorios . his refutation of the errors of wolzogius and velthusius , about the right interpretation of scripture , and about church government , and an manuscript intituled , defensio ecclesiae scoticanae , &c. which was exhibite to the general assembly of this church , anno 1692. and is not yet published , but we wait for it , and expect that it shall be of the same accuracie with the rest : all these , he hath writen in latine ▪ moreover he hath written excellently against the quakers , and made evident the dreadful tendency of their pestiferous errors ; and for practical divinity , let the first and second part of the life of faith , with his book intituled , christ the way , the truth , and the life , be considered , and it shall be evident that he hath done great service to the church of god , particularly in discovering from the scriptures , the right way of making use of christ for sanctification ; a little subject handled before him , especially in such a plain andclear method . but christian reader , i would advertise thee , not to look for that accurateness of expression in the following sheets , which may appear in the authors other writings ; for they are only some notes of sermons preached in the time of the authors trouble , at utrecht , for the most part in his own chamber ; which after his death , came to the hand of the reverend mr. james koolman , minister of the gospel at sluis in flanders , and by him were published in dutch , as an appendix to the dutch translation of the authors book , intituled , christ the way , th● truth , and the life , and now are only translated out of dutch , at first intended for the private ●se of some particular persons , but afterward by the solicitations of some , who had the occasion to read them , they were diligently compared with the dutch translation , and committed to the press , the original not being extant , so far as i know , that this present translation may be compared with it , and therefore any defects that may appear in this little book , cannot in iustice be ascribed to the author , but to the translators , who yet have used very great diligence and faithfulness in what they have done . and to conclude , i am hopeful that the reader shall find , that what pains he shall bestow , upon the perusing of them , shall not be in vain , they containing so many soul-solacing truths , so clearly proposed , together with many pathetick exhortations , and soul-searching marks of christians , all founded upon clear scripture testimony , and when perused , he shall say , that the report he hath heard of them , was not only true , but that the half of what was true of them , was not reported . christ the hope of glory in believers , &c. coloss. 1.27 . to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ in you , the hope of glory . the apostle having made mention of the gospel , whereof he was made a minister , according to his ordinary method , cannot supe●ficially pass it over : but as he counted it his glory , to be employed in that glorious ambassage of preaching ▪ the gospel to lost sinners , rom 1 16. 1 tim. 1.12 . so he falleth out on all occasions in the commen●ation of that noble ambassage : and therefore having made mention of the gospel , vers . 23.25 . before he proceed further , he cannot but ( in thi● and the foregoing verse ) give it some commendatory or praise worthy titles , to make it more amiable and acceptable . what he sayes th●reof in this 27 vers may b● summed up in ●hese few heads . 1. that it is a mystery , not easie to be understood by every one ▪ 2. that it is meerly the fruit of fre● garce and good pleasure of god , that this mystery wa● made known and manifested . 3. that whateve● outward discoveries are made thereof unto al● within ●he visible church , yet the more specia● mani●estations and discoveries thereof , are reserved for , and made manifest unto the saint● 4. that this is a mystery , which hath glory i●●t . 5. that the glory of this mystery is not ordinary : there is in it , the riches of glory . 6. th●● this is now made known among the gentiles . 7. th●● the quintessence , ki●nel , or the riches of th● glory of this mystery , or the very ●nd or ai● thereof is . christ in you the hope of glory . what we have to say upon this verse , we sha●● reduce to these principal heads . first , there is a glory to come , whereof som● shall be made partakers . secondly , there is an hope of that glory , whic● may be attained in time . thirdly , the surest ground and most undoub●●d mark of that hope , is , christ l●ving and wo●●ing in the soul. fourthly , here is unfolded a short sum of a the riches of the glory of the mystery of the gospel , christinus , the hope of glory . as to the first head : we see there is a glory , whereof b●lievers here have an hope , and in the expectation whereof they are to live : this ●hrough ●he whole scripture is sufficiently held forth as ●hat which the real children of god , are to meet with ; and in the beholding whereof , they are supported and comforted against all rancounters ●hey may meet with in a wicked world : but who can tell what this glory is ? seeing 1. it do●h not yet appear what we shall be , 1 ioh. ● , 2. and notwithstanding it be much mention'd in scripture , yet is it not as yet seen ; it is as yet an unseen glory , hidden for the present from the eyes of those , who undoubtedly shall be made partakers of the same . 2. it is called a glory tha● shall be revealed , 1 pet. ● . 1 and when shall i● be revealed ? even wh●n christ● glory shall be revealed , then shall believers be glad with exceeding joy , 1 pet 4.13 . when christ who is our life shall appear , then shall ye a●so ●ppear ( saith the apostle to the same colossians , chap. 3 4. ) with him in glory . 3. it is a glory which shall be revealed in us , rom. ● . 18 . so that now it must be an unseen and super●xcellent glory ; not an outward show , or a bor●owed glance , but an inward glory , which shall ●e revealed in us . 4. it is such a glory , which eye hath not seen , ●or ear heard ▪ neither hath it entered into the h●art of man to conc●ive what this foreordained glory is , isa. 64 4. 1 cor 2 9 , it were but o● small value , if m●r●als by their words could express i● , yea if crea●ed wisdom could comprehend it , or sufficiently understand what it is . le● the highest s●aring wi●s , that are , propose to themselves the greatest glory they can imagine ▪ and let others come after them , and add to thei● highest conceptions , and so on , until there wer● none mo●e to add thereunto : and if it were possible the whole quint●ssence of their united conceptions were molten into one mass , or reduce● into one comprehensive thought , it should com● short , yea very far short of that mysterious glory which shall be revealed , but hitherto it hath no●●ntered into the heart of man to conceive : how unfi● are we then to speak of it , being unexpressibly greater than we can imagine . nevertheless let us ●eview some scriptural expressions concerning this glory . as 1. sometimes it is holden forth , under th● name of a kingdom , and of a kingdom bestowe● of the father , luke 12 29 , 32. a kingdom appointed by christ , luke 22.29 . and a heavenl● kingdom , whereunto we are preserved , 2 tim. ●● 18. and what greater glory can mortals here e●pect then to be kings , and to be heirs of kingdoms ? and o! this a kingdom of ano●h●● kind ; a kingdom of glory , wherein there is nothing but pure and unmixed glory : all th● subjects of this kingdom are glorious , all the exercises are glorious , all the air they breath in is glorious , the meat they feed upon , i● glorious , all their garments are glorious . 2. it is called a crown , and a crown of glory , 1 pet. 5.4 . kings highly esteem of their crown , and the rights and pendicles thereof , and will spare no possible means for the defence of the same ▪ though notwithstanding of all , their crowns may fall from their heads , and their right die out , either through their u●just purchase , or possessing of the same . but this crown is a crown of righteousness , 2 tim. 4.8 . a crown incorruptible , 1 cor 9 25. kings with all their crowns , more then the beggar , cannot once buy by dea●h , psal. 49.7 , 8 , 9. they must return unto the dust : but this is a crown of life , which preserves from all deaths , and all its concomitants , revel 2.10 . 3. they are said to reign , that is ▪ really to possess their kingdom , and to enjoy the glory of their greatness : earthly kings may be titular kings , and no more , having the title without the kingdom ; but the poss●ssors of this glory , are truly in possession of the kingdom of glory . they reign , and not only so , but they reign with christ. 2 tim. 2.12 . and that for ever and ever , revel . 22.5 . they sit with christ on his throne , as he sits with his father in his throne , revel . 3 21. o who can unfold the glory that is in this glory ! that believers should not only behold the glory of christ , iohn 17 : 24. but that also they should be made partakers with h●m therein ; that he as the head , and they as th● members should enjoy the same glory : how deep and unexpressible is this ocean of glory ? 4. this glory is held forth under the name o● an inheritance , to point forth the undoubted right which they have thereto through grace ▪ and th● sure possession , which they shall have thereof i● due time ; it is an inheritance amongst all them which are sanctified , act. 20.22 . and 26.18 . a● inheritance of the saints in light , coloss. 1.12 . a● inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for you , 1 pet. 1 4.5 . it is called an eternal inheritance , heb : 9 15. an inheritance in the kingdom of christ and of god , ephes 5.5 . further , let us consider , as to this glory , what other names , it getteth in scripture . 1. it is called a crown of glory , 1 pet. 5 4. a crown of glory that fadeth not away : this is far preferrable to the crowns of yellow clay . 2. it is an eternal glory , 2 tim 2.10 . 1 pet. 5.10 . this is glory that fadeth not away , no wayes bounded nor confined within the narrow , or short marches of time , but stretched out through all the ages of endless eternity . 3. it is a glory wherewith the saints shall appear wi●h christ , coloss. 3 4 i● shall be his livery , who is the king of glory , and the saints their livery . 4. it is a vast weight of glory ; therefore the apostle knows not enough how to express and demonstrate it , 2 cor. 4 17. calling it a far more exceeding and eternal weight of glory ; but the original is more emphatick , as if we should thus express it , by one hyberbole added to another , the one supperlative expression surpassing the other : it is an eternal weight of glory : o how wonderful ! a weight of glory , who can poise it ? an eternal weight ; when shall the weight thereof be pondered ? an transcendant eternal weight ; yea not only so , but a far more exceeding and transcendant weight of glory . 5. it is called the glory of jesus christ , 2 thess 2.14 . for believers are made joynt heirs with him , rom. 8.17 . it is the glory , which he ha●h purchased ; the glory which he is now in poss●ssion of ; the glory which he prepareth for his own , joh. 14 3. the glory , which he hath gotten from the father , that he may bestow it on them , joh. 17.22 . 6. it is a glory , which is the saints portion ; ephess . 1.18 . coloss. 1.12 . who must be made meet to be partakers of the same ; for without are dogs , sorcerers , whoremongers , murderers , idolaters , and whosoever loveth and maketh a lye , revel . 22 15. no whoremonger nor unclean person , nor covetous man , who is an idolater , hath inheritance● in the kingdom of christ , and of god. ephes 5.5 . therefore must the h●irs of this glory be prepared thereunto , rom 9.23 . se● revel 21.27 . 7. it is a glory far surpassing all sufferings whatsomever ; they are not once to be laid in t●● ballance , or compared with the same , rom. ● 18 ▪ for i reckon , saith the apostle , that the suff●rings of this present time , are not worthy to be comp●red with the glory , which shall be revealed in us . o● suff●rings here are but light , and for a moment ▪ how can they then be compared with this glory in respect of the weightiness thereof , seeing in superlative degree , it is wholly and exceedingl● excellent ? or to be compared , in respect of i● continuance , seeing it is eternal ? what proportion is there between a moment and eternity ? not so much as between the tenth part of ● drop of water , and the vast ocean . 8. it is a glory that reacheth both soul and body , even the very lump of fl●sh ; our bodies shall be raised in glory , 1 cor. 15.43 . and christ jesus shall change our vile bodies , that they may be fashioned like unto his glorious body : phil. 3.21 . but if you should ask the question , what really that glory is : we must acknowledge we cannot answer it ; it is far , yea very far above our uptakings , neither hath it ever entered into the heart of man to fathom or take it up ; how can we then express it ? o that we had the faith thereof established in our hearts ! we might better tell you what that glory is not , then what it is . let us then consider a little , what this glory doth free the believer from . 1 , that glory shall then freely deliver the believer from all distress , sorrow , sighing , pains , tortures , stiches , sicknes and death ; there is no death in glory , for it is without end ; the weight of that glory is so sweet and satisfying , that the soul , that is loaded therewith , cannot but rejoyce continually , and forget all its sorrows and complaints ; there is no sighing under that burden ; fo● , however it be exceeding weighty , yet it is both able to bear it self , and support , and bear up the soul loaded therewith : and the ransomed of the lord shall 〈◊〉 return ; and come to zion , with songs and everlasting joy upon their heads , they shall obtain joy and gladness , and sorrow and fighing shall flee away , isa. 35.10 . in the heavenly zion , in that place of glory , there is no mourning to be heard , isa. ●1 . 11 . that glory cannot admit of the least tear amongst the inhabitants ●here ; for the lord god shall wipe away tears from off all faces , isa 25.8 . revel 7.17 . and 21 4. the inhabitant of that land shall not say , i am sick , isa 33.24 . 2. that glory shall de●iver the believer from all occasions of sorrow and sadness ; no oppressor nor persecuter shall breath there ; no object of sorrow there ; no injury shall be done to any there , no scorching sun there ; the sun shall not light upon them , nor any heat , revel 7 16. isa. 49.10 . 3. that glory shall deliver the b●liever from all sin , the very fountain of all our miseries ; sin cometh not within the marches of the new land of glory ; corruption may pursue and molest a child of god , to the very ports of glory , bu● there they part , never more to meet : there , he shall be in case to cry out , victory , victory ! o death , where is thy sting ? o grave where is thy victory ? the sting of death is sin , but sin shall have no access there . 4. that glory sh●ll deliver the believers from all temptations to sin , whether from within , o● from without : no devils , nor instruments o● devils there , to molest or tempt us ; no inward stirrings of corruptions there ; no objects to divert there , no lusting of the eye , no lusting of the flesh , nor pride of life , shall be there . that glory secures the soul , and seats it beyond the reach of all spiritual enemi●s : there , shall believers be as princes , rulers and conquerors over the world ; and there , shall satan , w●th all his devices and instrumen●s be utterly routed , and eternally shakled under their feet , and shall never more be unloosed . 5. that glory shall deliver us from all anxieties and torme●ting perplexi●ies , whereunto here , we are made lyable ; no hunger , thirst , cold , weariness , &c. there ; the labourer shall sweat no more there ; the burden bearer shall cry no more , o my back ? the poor man shall drudge no more for bread to his family , he shall no more travel over sea and land , for back and belly , they shall hunger no more , neither thirst any more ; and wherefore ? for the lamb , which is in the midst of the throne shall ●eed them , and shall lead them into living fountains of waters , revel 7.16 , 17. 6. that glory sh●ll deliver them from all darkness of judgement about their duty , and doubtings and questionings concerning their state or frame , neither suspecting it as to the present , no● eve●●earing a change therein as to the future : glory is light , and pure light , neither can it admit of darkness ; the light that is there , darkens the sun ; for that city of glory hath no need of the sun , neither of the moon to shine in it , for the glory of god doth lighten it , and the lamb is the light thereof , revel . 21.23 . there the bride shineth , for her light is come , and the glory of the lord is risen upon her . isa 60.1 . 7. that glory shall deliver the believer from all sorrowful and heart-breaki●g ecclipses and interruptions of the beams of the love and favour of god : now clouds interveens betwixt the light of gods countenance , and the poor soul , with many jealousies , fears and terrors , and sometimes real ▪ and sometimes fancied desertions , tormenting the believer , casting him in feavers and distempers , waging war against him , so that he looks out into god , and the da●es of old , and he is troubled : but there is no desertion in glory , no clouds , no night there , revel . 21 25. their su● shall never set , no ecclipses there ▪ they shall dwell in the light of his countenance , and drink in eternally the out le●tings of glory from the unmeasurable and etternally living fountain of glory , and that without the least interruption ; they shall everlastingly ly in the bosome of god. 8. that glory shall deliver the believer from all deadness , formali●y , sinking under the burden of duties , upsitting through discouragements and sloathfulness in the waye● of the lord , and from all such spiritual distempers : they shall serve him there , night and day without wearying or upsitting , revel 7 15. all who come to land in glory , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not be faint , isai : 40 : 31 : there shall that word be fulfilled , he that is feeble among them — shall be as david ; and the house of david shall be as god , as the angel of the lord before them zech : 12 : 8 : thus we have opened some what of that negative happiness , ( may we so call it ? ) which holds forth some what of this glory : but if you ask what positively i● is , we lose our selves , not being in case to answer it ; nevertheless the scriptures makes use of some expressions , whereby we may come to understand somewhat of that life of glory : however many of them are but borrowed from such enjoyments and exerc●ses as are most pleasant and delectable ●o us here : we only shall make mention of the most principal ones . as 1 ▪ it is a life of grea● joy and gladness : they shall obtainjoy and gladness , isa. 35.10 and 51 8. then th●s gladness is great , it shall be an unspeakably glorious joy , 1 pet. 1.8 . for then they shall see him ; seeing the joy , which now they have , when they love him , whom they see not , and believe on an unseen christ , is inexpressible and full of glory : how much more inexpressibly full of glory shall they then be , when they come to embrace him whom their soul loveth ; whom now they enjoy alone by faith : spiritual joy and gladness in the holy ghost is the very beginings of it in time , rom. 14.17 . it is here a fruit of the spirit , gal. 5.22 . it is an exceeding great joy , 1 pet. 4.13 . that when his glory shall be revealed , ye may be glad also with exceeding joy : it is an everlasting joy , ●sa . 35.10 . and 51.11 . the very earnest thereof here enjoyed , far surp●steth the laughing joy of the wicked , psal. 4 7 it is a peculiar joy , a rejoycing in the g●adness of his nation , psal. 106.5 . here is fulness of joy , psal 16.11 . 2. it is a life of clear sight ; we shall know no more in part , but know even as we are known , 1 cor. 13.12 . and we shall see him as he ●s , 1 joh 3.2 . now we see darkly through a gla●s , but then face to face , 1 cor. 13.12 . in the light of glory there is no da●kness . the soul no sooner enters the threshold of glory , but it is delivered from all damps , mists , clouds and imperfections , and capacitate more fully and disti●ctly to receive the outtings of light ●verlastingly flowing from that fountain of light , who dwelleth in the light which no man can approach unto , 1 t●m . 6.16 . not that the soul shall then be in case to behold gods being , whom no man hath seen , or ca● see ; he remains for ever god invisible , 1 tim 1.17 . and the believer a finite creature , and s● incapable to behold the being of god , whic● is infinite and invisible : but they shall be admitted to such nearness , and enjoy such immediate manifestations and beams flowing fro● the fountain of glory , that it shall be as a se●ing of him face to face , and a knowing of him as we are known , in comparison of what here enjoyed : undoubtedly our understandin● though never so deep , shall be there complea●ly satisfied , and that is enough , and may satis●●● us . 3. that glory hath a wonderful transfor●ing vertue , as appeareth from 1 iohn 3.2 . 〈◊〉 shall be like him ; that is , like unto christ , 〈◊〉 whom the apostle speaks there , for we sha●● see him as he is . the discoveries of god in th● land of glory , shall transform us , and i● print in the soul those heavenly accompli●●ments , which shall make us like unto him . t●● divine rayes proceeding from that object , 〈◊〉 received by the soul , shall make it , so far●● capable , conformable to the object , ca●●●ing alongst with them a transforming po●●● and vertue : they shall imprint in the sou●● lively copy of the glorious communica●● vertues , after a more clear , full , heavenly 〈◊〉 visible way , and in a far greater measure 〈◊〉 here ; though even here , the glory of the lord being seen as in a glass , changeth the believer into the same image , from glory to glory , even as by the spirit of the lord , 2 cor. 3.18 . this is a powerful operative glory ; a continual refreshing glory . 4. that glory filleth up the spacious desires and out-stretched uptakings of the soul ; so that the soul living in glory can complain of no wants , but is compleatly satisfied , ps. l7. 15 . i shall be satisfied when i awake with thy likeness . then shall all the corners of the wide and vastly enlarged soul be fully satisfied . there shall be no hunger and thirst there after wants , for all shall be enjoyed , what the soul can desire . this teacheth us 1 st . that all the good to be enjoyed there , shall be real , and not apparent only and imaginary . 2 ly . it shall be a most fit and suteable good ; other wayes it could never satisfy ; superfluity of water is satisfying to a fish , because in its element ; yet could not be so to man , who lives in another element . 3 ly . there shall be no scarcity of ●hat suteable and convenient good , but a fulness that shall answer all the extended desires of the soul. 4 ly . that the soul shall possess and enjoy this ●ullness , that it may be satisfied therewith , and get all its wan●s filled up thereby . 5. in ●hat glory , the believer is admitted to more close fellowship with god ; for there they are admitted to stand before the throne of god , revel 7.15 . there it is , that they shall fully possess him as their portion , and tha● familiarly ; for they ●tand there as ministers o● state , attending the kings own person ; then behold they h●s face , and live and do rejoyce i● the light of his countenance day and nigh● they are made pillars in the temple of god ▪ and they shall go no more out , rev. 3.12 . glor● is their house and element ; they could no● live without th●t glory ; they could no● breath without his company ; he dwells among them , even he that sitteth upon t th● throne , revel 7.15 . there the great tabernacle of god is with men , whereof this tabernacle enjoyed by them in the church militan● is but a sm●ll resemblance ; there it is , when that word sha●l be made good and lively , whic● we have revel . 21.3 . and i heard a great voic● out of heaven , saying ▪ behold the tabernacle 〈◊〉 god is with men , and he will dwell with them , an● they shall be his people , and god himself shall b● with them , and shall be their god. the believe● there lyeth in the bosome of god , there it 〈◊〉 that they shall see his face , and his name shall b● in their foreheads , revel 22 4. 6. in glory they shall have near communio● wi●h jesus christ their head , their husban● their brother , their lord and king ; then they are with christ , and enjoy him , phil. 1 23. 2 cor. 5.8 . and ●hat for ever and ever 1 thess 4.17 . he lives with them , and feed them ; the lamb which is in the midst of the throne , shall feed them , and shall lead them , rev. 7 17. they shall sit with him there , upon his throne , revel . 3.21 . there got they the morning star , revel . 2.28 . there do they eat of the hidden manna , rev. 2.17 . here the soul is put to long for nearness with christ , and complain of clouds interrupting the beams of his love ; but there they shall see him to their contentment and satisfaction ; for they shall be continually with the lord , and follow the lamb whithersoever he goeth , revel . 14.4 . there shall the i●habitan●s of glory be partakers of the marriage of the lamb , revel . 19 7 , 8. 7. in glory their work and imployment shall be to serve god and the lamb , day and night in his temple , revel . 7 15. and 22.3 . and to praise him there each one , and all of them shall take their harps and sing a new song ; saying , thou art worthy — for thou wast slain ; and hast redeemed us to god by thy blood ▪ out of every kindred and tongue , and people and nation : and hast made us unto our god kings and priests — and again , worthy is the lamb that wast slain to receive power , and riches ▪ and wisdom , and strength , and honour , and glory , and blessing , — and again , blessi●g , and glory , and honour , and power , be unto him that sit●eth upon the ●hrone , and unto the lamb for ever and ever , revel 5 8 , 9 , 12 , 13. there they are admitted to the most honourable employment imaginable , to the excellentest and most noble peice of work , i● the high court of the great king , to a work without end and interruption , or wearying ; thei● harps shall never be mistuned , their tongue● never wearied , and their song shall never wa● old , but shall endure new , fresh and delight son● through out all the ●ges of eternity : there is , that they cry wi●h a loud voice , salvation 〈◊〉 our god which sitteth upon the throne , and unto th● lamb , r●vel . 7 9 , 10. this is their song wh●● stand before the throne and before the lamb arrayed with white robes , with palms in thei● hands , and they are not alone in this exercis● they have the angels singing with them , eve● all the angels that st●nd , round about th● throne , saying , amen blessing and glory , 〈◊〉 wisdom , and thanksgiving , and honour , a●● power and light , be unto our god for ever and ever revel 7.11 , 12. o what a sweet●est is the● and what joy ●nd satisfact●on is ●here in th● restless , and ●●●rnally refreshing exercise , 〈◊〉 singing pr●ise unto god , and the lamb , an● in p●oclai●i●g ev●●l●sti●gly their experienc● o● the unspeaka●le great favours wh●ch th● con●●●●●lly e●j●y . 8 in glory ●he soul is continually ravishe● and refreshed through the continually new an● fresh rayes and ou●goings of th● love , 〈◊〉 grace and favour of god , that fl●weth fo●●●rom the living and eternal fountain of all satisfaction : there the inhabitants of glory e●j●●●ullness in the presence of god , and drink of ●he pleasures that are at his right hand for evermore , psal. 16 , 11. they are abundantly satisfied , and drunk with the fatness of that higher house , and made to drink of the river of his pleasures , psal 36.8 . the lamb shall lead them unto living fountains of waters , revel . 7.17 . there they have subst●ntially that feast of fat things , a fe●st of wines on the lees , of fat things ●ull o● m●rrow , of win●s on the lees excellently refi●ed . for he will swallow up death in victo●y , and the lord god will wipe away tears from all faces , isa. 25.6 8. o! then ye expectan●s of glory , let me lay before you some f●w duti●s . as 1. be astonished ever this wonder●ull● condiscending love and free grace of god , that hath predestinate and called you to such a s●a●e of glory , who were as well as others h●irs of hell. and had forfeited your right to glory and salvation , as well as they , who sh●ll never taste of the fruit of that true that growe●h in the midst of the paradice of god , and of ●hat feast of glory : i say , stand and a●mi●● this his free love , and begin with your heavenly work of glory here in time . 2 hold the faith of this glory fr●sh in your souls , and let your conversation wi●nes● to all men , that you believe there is an approaching glor● , whereof you are expectants . 3. make sure to your selves this inheritance of glory through fa●●● in christ ; and hold your interest clear : vouch the la●b and his interest here , that y●● may live everlastingly wi●h him hereafter . be much in the meditation thereof , and in p●●paring your self thereto : give you● self over him , who shall make you meet ●o be a par●●ker of the inheritance o● the saints in light , co● 1.12 5. fix your affections upon and seek thi● things which are above , where christ sitteth at 〈◊〉 right hand of god , col. 3 1. and not upon thin● below : how shall you otherwayes eviden● that you are heirs of glory ? is there such glorious inheritance for you above , and ar● your hearts and affections still below ? o how unbeseeming is it to such who have th● hope and expectation of a crown , to be sti●●gading in their affections after straws . 6 lay seriously to heart what you have expressed philip. 3.20 . let your conversation be in heaven , live as burgesses of that glory , as having your whole stock and traffique there . 7. desire and long to be there , with christian submission ; i desire saith the apostle ( phil. 1.23 . ) to depart and be with christ. 8. come for●h and take possession of this life of glory , by giving up your selves to serve him , in receiving and enjoying him by faith , and by giving over your selves to be guided and ordered according to his will. 9 let your faith in him comfort and support you here in time : and that ( 1. ) against poverty and wants here ; for glory is coming , which shall more than make ●hem all up . ( 2. ) against reproaches , shame and contempt in the world ; the crown of glory will recompence all wrongs , and the garments of glory will compleatly cover all . ( 3. ) against outward difficulties and persecution , especially when occasioned by stedfast standing for christ and his cause , for all these shall disappear so soon as the palms are put in thy hand , and the triumphant song in thy mo●●h . ( 4. ) ag●inst sin and a living body of death ; for glory come●h which shall put an end to it ; sin shall not enter there , it cannot once breath in that element of glory . ( 5 ) against satan and temptations , for in glory , you shall no more be vexe● with them , these darts have no place there . ( 6. ) this should comfort against your distance from god , and the hidings of his countenanc●● for in glory , you shall eternally behold his face , without any interveening clouds . ( 7. ) this should comfort against wearying and faggings in duty , for that glory will strengthen you in the work of glory . ( 8. ) let this comfort you against the weakness of grace , and especially of that of love , which sha●l be perfect in glory ; for love sh●ll be all there ; faith and hope shall there t●ke ●heir farewell of the believer , as having finished their work . secondly , that which we have to mark in this text , is the hope , of this glory : which gives us ground to speak of two things : the first is more abstractly and generally hel● forth : the second , more clearly and particularly . as to the first , which is by way of exclusion , viz. that however the believer has a righ● to these great things , by vertue of the promisses of god in the covenant of grace , an● the merits of jesus christ the cautioner ; ye● here , they have no possession of what is purchased or promised ; they must wait , and live a● those that wait : and not only they but our selv●● also , which have the first fruits of the spirit , eve● we our selves groan within our selves , waiting fo● the adoption , to wit , the redemption of our body for we are saved by hope : but hope that is seen 〈◊〉 not hope , for what a man se●th , why doth he ye● hope for ? but if we hope for that we see not , that do we with patience wait f●r it . rom : 8.23.24 25 glory is purchased for them at a dear ra●e to wit , the blood of christ , and promised to to them by the god of truth , who cannot lie ▪ nevertheless , while here in time , though now and h●● a● the lord sees good , they may ge● some foretaste of that life of glory , and have best●wed on them the earnest of the inheritance , even the holy spirit of promise by whom they 〈◊〉 seale● : yet they must wai● until the redem●tion of the purchased possession , ephes : 1.13.14 all that is goten here is but the earnest of what is to come , and of what is folded up in the promise , which they must follow after in faith and hope ; here they wait for that glory and live in the faith and expectation of what is to come : and now abideth faith , hope , &c. 1 cor : 13.13 . the lord sees it good , it should b● so , for wise and weighty reasons , we shall offer some few which may satisfie us herein . 1 reason , that he may attain the praise of his truth and faithfulness ; when it is seen , that such who are no fools dare nevertheless adventure their souls and all their concernments upon gods naked word , d●pend thereupon , and possess their souls in patience : and thus live in hope ; yea not only so , but rejoyce in the hope of the glory of god. rom. 5.2 . though for the present they may have very little or nothing in hand . 2. reason , that thereby the several graces of gods spirit may be exercised in them , as faith , patience , longing , &c. whereof the beliver shall make no use , when once in possession of glory : the hope that is seen is no hope , that is , hope has no more place , when the thing hoped for is seen and po●sessed ; and where hope is in exercise , there is also a patient waiting ; all which acknowledge faith to be the foundation whereon ●h●y stand ; now is the time and season ●or these fruits to grow , for a● soon as the hoped for inheritance is attained these flowers shall no more blo●som in the garden of the soul. now must we live by fai●● and not by sense , 2 cor. 5.7 . now is it tha● they groan earnestly , desiring to be cloath●● upon , with their house which is from heave● to wit , while they are in this tabernacle , 2 cor 5.1 , 2 , 4. now abideth faith , hope , 1 cor. l3. 13 3. reason , that they may be prepared an● made meet for ●hat glory , and to be partakers 〈◊〉 the inheritance of the saints in light , col. 1 . 1● glory is no ordinary life , neither shall sinner find a breathing in that element , they must b● changed , washed and prepared before the● come there : the rough stones win out of natures womb , must be plained and polished before they can be use●ull materials for the higher house . here then , must the expectants of tha● glory , through the exercise of faith , hope , patience , &c. be adorned and fitted for th●● glorious habitation . the children that were 〈◊〉 stand before the king of babylon , were to b● taugh● and ●●●●ished wi●h the king● meat , a●● wine , w●ich be drank for the space of th●●● years , dan. 1 , 3 , 4 , 5. far more then are 〈◊〉 attenders o● glory , to be prepared , whereb● they may be fi●ted to stand in the presence o● the grea● king of glory , and that everlastingly ▪ 4. reason : th●● thereby , glory may be the sweeter a●d welcomer unto them , when th●● get it , a lo●g expected crown , is the welcomer when o●●●ined . 5. reason , that thereby he may have occasion to evidence the glory of his power truth and faithfulness , in bringing them at last to the possession of the promised inheritance , after some few years patient waiting , and that notwithstanding of many difficulties in the way , the deceitfulness of their own hearts , the many discouragements , from within and from without , wherewith they had to fight . 6. reason , that the ungodly among whom they live , may be the more inexcusable , who say in effect , that there is no god , and that he is not to be trusted , that glory and blessedness is but a meer dream and fancy ; when they see that believers among them , rest on the faithful word of god , and comfort themselves in the hope of glory , which shall be revealed , and that in the midst of reproaches , persecutions , poverty , difficulties , &c. and that they will not let go the hope of that inheritance , for all the profite and pleasures of the world , or condescend to any thing , which in the least might prejudge that hope , no not for the greatest of worldly advantages , rom. 8.18 . but here , take some words of vse alongst with you . 1. for caution to such who now ●nd then win at some foretastings of this glorious life of glory , and sometimes are admitted to the kings banqueting-house , and filled with the kisses of his mouth , and eat of his aples of love , and so are brought into the very suburbs of heaven : i would say these things unto them . ( 1. ) think not that that life , will alwayes continue , you may now and then have more then ordinary dainties , and some dayes of feasting ; yet remember ▪ that thy life here is by faith , hope , &c. and not by sense : but providing that it please th● lord out of his overflowing goodness , fo● his own glory , to da●dle you on his knee● and to treat you more then ordinary , make i● welcome ; be not puffed up therewith , no● imagine that it will be your ordinary fare , s● long as here in time : but rather look that ther● will be a low ebb , after such a spring-flood and that that table shall yet again be drawn and so prepare your self for your ordinary portion , remembring , that thy life here , is life of hope , grounded upon faith. ( 2. ) wh●● of this sort of extraordinary intertainme●● you also get , look but on it as a pledge or a●les-penny , and endeavour to carry your selv● as expectants of glory , looking out into tha● which is to come , and let your desires grow● the more to compleat the harvest , since th● first fruits are so sweet , be not satisfied wi●● what you receive of that nature as if it we●● your portion . glory is here not in hand , b● in hope to such . 2. vse . to such , who are great strange to the fore-tastings of sense , let them not 〈◊〉 discouraged . but 1. be satisfied though the lord should with hold from you , these more extraordinary out-lettings of his favour , and deal with thee , otherwise then with some ; remember that your ordinary way of living is a life of hope . 2. make use of this hope , which is your life , to the best advantage : exercise thy faith , and comfort thy self , in the hope of the glory of god : thus shall you glorify him , who hath called you to this hope of his kingdom , knowing that ye are saved by hope , rom. 8.24 . and that there is an hope ●aid up for you in heaven , col. 1.5 . live as those that are begotten again into a lively hope , 1 pet. 1.3 . 3. vse . hereby i do advise all the godly , who are called to this hope , that they so carry themselves before the world , ( how little soever they have in possession ) as those that are rich in hope . merchants can boast , and hold out a port , as if they had much money in cash , by reason of the great income of some rich cargo , which they are in expectation of , notwithstanding of their being very empty handed ●or the present : but , as the riches of glory , far exceed the riches of this world ; so the expectation and assurance thereof , is infinitely far beyond that of worldly riches . o! then , carry your selves in all things , whatever gods dispensations may be towards you , so as becometh those , who are expectants of glory . let the hope thereof support your souls unde● all discouragements . let no dispensation● loss , cross , any wayes abate your hope , 〈◊〉 make you carry unbeseeming such a gloriou● hope , whereunto you are called , knowin● that none of these things can rob you of th●● great expected salvation , or make you miser●able . 4. vse , to suches are y●t strangers to thi● hope ; i have these few things to say . 1. thin● more then you do on the life of the godly , so whatever may be their condition , here in time yet they have a crown , and a sure inheritanc● and are expectants of a life of glory , an● have a well grounded hope thereof : so th●t their life , however accompanied , with 〈◊〉 greatest of outward calamities , yet far preferable to yours . 2. covet & long exceeding to be amongst the number of those ; fo● howeve● these dews & dropings of consolation which sometime , even here , they are enjoyin● besuch , as the ungodly so long as they remain 〈◊〉 can never experimentally understand , yet th● are infinitely below that which is abiding then in the hope whereof they are called to liv● life , light. joy , and all is sown for the● and they and they alone have the sure and w● grounded hope thereof . 3. judge , who a● wisest , ye or the believer ; ye loss for little rousted gold , worm-eaten pleasure and vain imaginary glory , this rich prize : a●● ye live here without hope , whereas they through a most noble , majestick and generous disposition dispise your silly feckless portion , a compound o● meer vanity : and look to an incorruptible and substantial glory , an incomparable inheritance , and a crown of glory : neither will quite their hope of glory for all the fancied satisfaction , the art of man can squeeze out of these imaginary pleasures , profi●s and glory of this momentary time . 4. behold and be convinced of the reality of religion : for certainly it can be no dream , fancy , or groundless imagination that makes the believer so cheerfully forsake that which you choose for your portion , and rest satisfied with ; and makes them resolutely and deliberately undergo shame , discredit , poverty , persecution , death and flames , rather than act any thing , or cede in the least puncti●ilio , ●hat might cut off or ma●r the hope of what ●hey are expecting . they are men as well as others , by nature as wise and careful of their ●ope and well being , as well as others ; nevertheless , most willing for the hope that is set before them , to turn their back on all these things : they are as little fantastick or crack-brain'd as others ; yet the very ●ope and expectation of that glory , which is ●romised , will support and bear them up under ●urdens , that would crush twenty ungodly bodies , ●t will make them sing in the midst of the fires , as crowned and sitting in their chair of stat● having only in hand the hope of glory . now that , which is clearly held forth b● these words , the hope of glory , is , that the● really such a thing amongst the godly , as th● hope of glory : it is true , the unjust man ha● a hope , which perisheth , prov. 11.7 . wh●● they die their hope and expectation perishe● with them , because it was after the things below , and these all pass away : and providi●● it be after the things , which are above , yet bei●● the badly bottomed , their hope is but as the gi●ing up of the ghost , or puffing out its breath a●● perisheth , iob. 11.20 . even so hath the h●pocrite a hope , but it shall perish , iob 8.13 . a● their trust is as the spiders web , soon brok● down , & i pray you , what is the hope of the h●pocrite , though he hath gained , when god taketh ●way his soul ? job . 27.8 . but the hope of th● believer is solid and real ; which appears thu● ▪ first , it is bottomed on a sure and nob●●●oundation . as 1. on the promise and oa●● of god ▪ heb 6 , 17 , 18. wherein god willi●● more abundantly to shew unto the heirs of prom●● the immulability of his counsel , confirmed it by 〈◊〉 oath : that by two immutable things , in which was impossible for god to lye , we might have strong consolation , who have fled for refuge , to 〈◊〉 ●old upon the hope set before us , &c. 2. on th● power of god , who made abraham to ho●● against hope , rom 4 , 17 , 18 , 21. he believ●●ven god , who quickneth ●he dead , and calle● ●hose , which be not as though they were , and being ●ully perswaded that what he had promised , he was able also to perform ; so heb. 11.18 , 19. he accounted that god was able to raise him up isaac , even from the dead . 3. on the continually and really felt experience of the goodness of god , rom. 5.3 , 4. knowing that tribulation worketh patience , and patience experience , and experience hope . see also lam : 3.21 , 4. on the resurrection of jesus christ , as a publick person , having to the uttermost satisfied justice , and procured a publick absolviture or discharge . 1 , pet. 1 , 3. they are begotten again unto a lively hope by the resurrection of jesus christ from the dead . 5. on christs living in them : as here in the text , which is no fancie ; as we shall afterward make appear . secondly , the hope of the believer is a real work of god's spirit in the soul ; therefore he is called the god of hope , rom , 15 , 13. they abound in hope , through the power of the holy ghost . it is god that begetteth us again into this lively hope 1 pet : 1 , 3. and it is he that giveth it . 2 thes : 2.16 . thirdly , it is a hope carried on in the soul , through a real work o● grace : god giveth us good hope through grace . 2 thes : 2 , 16. fourthly , this hope hath a real object ; for heaven is the object of their hope , col : 1 , 5 , for the hope , which is laid up for you in heaven . this is the hope of their calling , ephes : 1 , 1● and 4 , 4. christ is their hope , the lord ies●● christ , which is our hope . 1 tim , 1 , 1. they tru●● in the lord , and he is their hope , ier : 17. ● the psalmist saith , psal : 71.5 . for thou an● my hope o lord , thou art my trust , from my youth . the lord will be the hope of his peopl● and the strength of the children of israel saith , joe● chap : 3 , 16 , and what further can be required , for the making hope a real business ? what ar● all the advantage of the richest incomes in a world , in comparison of this one thing ? and yet that uncertain and petty rent beget●eth hope , which will make the merchant , who ventureth thereon , sing and rejoice within himself upon his expectations : but o! her● is the hope of eternal life , which god that cannot lie promised before the world began . tit : 1 , 2. fifthly , it is a hope of real use and advantage to the believer : it is an excellent and approven weapon for defending the head : therefore compared to a helmet . ephes : 6.17 . 1 thes : 5.8 . it defends the head from all blows , and holds it up from sinking under temptations , difficulties and discouragements therefore compared to an anchor , heb : 6 , 18 , 19. holding fast the soul , in the day of storm , and making the believer undauntedly ride out the same , and boldly to set head against satan his tentations , falling down upon him , as so many swelling and raging billows of a tempestuous sea ; and as the blasts of a terrible tempest , to render him hopeless , ●nd so to quite grips of christ , and his expecta●ions of thē crown . s●xtly , this hope hath many real and excel●ent operations on the soul , therefore cannot out be real . for 1. this hope is a fountain of continual comfort ; therefore we read of the confidence of hope . heb : 3.6 . and the believer must rejoice in hope . rom , 12.12 . hope affords matter for a song in the saddest day ; therefore the apostle sayes , rom : 5.2 . we rejoice in hope of the glory of god : and not only so , but we glory in tribulation . v. 3. for what they hope for is certain , the hope of the righteous shall be gladeness . prov : 10.28 . not like the expectation of the wicked which shall perish . 2. again hope is that which quickneth the heart , and encourageth the soul : for when the soul is ready to sink in discouragements , seeing no appearance of fulfilling the great things promised , and filled with fears of falling off , and so to loose the prize . then hope will hold up the head , and encourage the sinking soul , and thus it is a quickning and enlivening bu●iness , therefore called a lively hope , 1 pet : 1.3.3 . this hope is a mean of salvation ; therefore we are said to be saved by hope , rom. 8.24 . faith and hope are two noble lackays that never parts from the believer , until fairly within the haven of glory . 4. this hope rejoiceth and comfort the soul under all its losses , troubles and wandring● : what supported abrahams heart whe● he sojourned in the land of promise , as in 〈◊〉 strange countrey , dwelling in tabernacles with isack and iacob , the heirs with him of the same promise , but hope ; for it immediatly follow● heb : 11 9 , 10. for he looked for a city , whic● hath fonddations , whose builder and maker is go● 5. this hope sets the soul a work . to make 〈◊〉 self ready and meet for the heavenly habitation , to continueand go on in sanctification , and to oppose & withstand whatever is unbeseeming an expectant of glory . so that it is of a purifieing nature . for every man that hath thi● hope in him , purifieth himself even as he is pu●● 1 joh : 3.3.6 . this hope humbleth , quieteth and ●ully satisfies the soul , when disquiete● and disturbed through the proud and arrogan● undervaluings of those , who disdain full● upbraid them and their confidence in god psal : 42.5 , 11. or through the sad simptoms o● an angry god , whereby deep calle●● unto deep at the noise of his water-spouts , al● his waves and bil●ows going over . v 7 ▪ an● appearing to cast them off . psal : 43.3 . fo● when david is thus exercised , the only thin● which upholds him is hope , and therefore the● alone cordial , in that lamentable song he stil● again and again recommends his soul unto , 〈◊〉 hope thou in god ; and chargeth his soul as high●y irrational , in being cast down and disquiet●d , seeing hope was yet to the fore . saying , why art thou cast down o my soul , and why art tho●●isquieted in me ; hope thou in god , ●or i shall yet ●raise him , &c. thus we see that hope will ●ise up the cast down and disquieted soul. 7 this hope not only delivers the soul from all ●nxieties and fears , but sets it beyond the reach ●hereof , so that the believer he sings , tho rot●ing in the grave , even his very dust and burried flesh or body shall rest in hope ▪ under the dark & cold chambers of death . psal : 16.9 . acts 2.31 . thou shalt be sè●ure . saith , zopha● , iob : 11.18 . because there is hope , hereby it is that the righteous is said to have hope in his death , prov. 1● 32. when their condition in the eyes of the wicked seem most desperate and hopeless , even then they have hope , when death the king of terrors is grapling with them , and burying them in the dust ; even then they lift up their heads in hope . 8. hope gives confidence and true christian boldness to look tentations in the face : hope maketh not ashamed , rom. 5.5 . in these words , there is an dimunitive manner of speech , for it signifyeth so much , as hope giveth great confidence and boldness ; and wherefore ? for the expectation of the poor shall not perish for ever , psal : 9.18 . nor be cut off pro : 24.4 . there shall be a reward , davids prayer , psal : 119.116 . let me not be ashamed of my hope : shall be answered , and in end accomplished . 9. hope makes the soul calm and patient under all persecutions ; therefor paul mentions the patience of hope , to the thessalonians , thes : 1.3 . at a ground of his praise on their behalf . but it may be asked , if all really and godl● have this hope i answer , yes , more or less , for they are begotten again into this lively hope , 1 pe● 1.3 . and their faith and hope must be i● god , 1 pet. 1.21 . but all have it not 〈◊〉 the same degree and measure : for 1. som● attain unto the full assurance of hope . heb. ● 11. which dispelleth all clouds , and puts th● soul without the reach of all doubtings or further questioning of the matter : but this is no● ordinary , but seldom attained . 2. some a●tain unto a reasonable hope , bottomed 〈◊〉 faith , as through patience and comfort of th● scriptures , they have hope , rom. 15. ● their conscience bearing them witness , th● they have fled for refuge to lay hold upon th●● hope set before them , heb : 6.18 . they believe that the word o● god is sure and u●changeable , and that he cannot deny himse●● hence it is , that they have a firm hope , whic● ( though without foretastings and sensible i●fluences of joy ) supports them under all di●couragements . 3. some , who have no● readily come this length , nevertheless ha● about ●he posts of wisdoms door : and tho they can do no more , yet will they look unto the lord , and wait upon the god of their salvation , mic : 7.7 . they know and are assured , tha● salvation is no where else to be ●ound , neither will they seek it any other where , he alone must be the god of their salvation ; and therefore they wait and look out ●or him , and encourrage themselves with the hope of a happy outgate ; my god will hear me . they will wait upon the lord , that hideth his face , and will look for him , isa : 8 , 17. meditating on that word , isa : 45.22 . look unto me , and be ye saved , all the ends of the earth , though they dare not say they have at●ained that lively hope , yet they know , that ●hey are at the right door , therefore will not give over , but resolves so long as there is life or breath in them , to hang at the cheeks of god's gates , come of it what will. thus hope prese●ves the soul from dispair , or giv●ng over the cause as desperate , and from say●ng with that wicked king , 2 king : 6.33 . this evil is of the lord , why should i wait for ●he lord any longer ? 4. some being enviro●ed with temptations and thick clouds , may conclude that they are cast off , and say in ●heir haste , that the lord hath forgotten ●hem , and cast t●em off ; yea , and say round●y , that there is no hope , that their hope is perished from the lord , lam : 3.18 . isa : 40.27 . ezek : 37.8 . and that they are cu● off , psal : 31.22 . and that all men are lyers . psal : 116.10 , 11 , and with iob chap : 17 , 15. & 19 10 ▪ and where is now my hope : mine hope hath he removed like a tree . yet notwithstanding of all this , they will not quite nor sell their interest , of christ and heaven , but reckon it their great priviledge , that they are out of hell , and that god renews his mercys to them day by day this they recall to mind , therefore have they hope , lam : 3.21 . vse . since there is such a noble and excellent grace , every way so necessary and profi●able ; surely it is our great conc●rnment an● interest to try and search narrowly , whith●● we have it or not : many phansie they have● true & lively hope , and alas ! it is but a clatch up and imaginary hope , they die with a lie i● their right hand . again others , who hav● really this hope in their soul , notwithstanding entertaìn suspicious that all is wrong wit● them , and therefore cry out that their strengt● and hope in god is departed ; therefor w● shall speak a word to both . and 1 all hav● not a true and lively hope , who say the● have it ; there is a generation that is reall● without hope , eph : 2.12 . who yet phansie they have a sure and well grounded hope● but the hope of many shall ●erish with themselves ; pro : 11.7 . iob. 18.13.14 . al●● this ill grounded hope , will not support the man that hath it : what is the hope of the hypocrite ; though he hath gained , when god taketh away hissoul ? saith iob. ch . 27.8.2 . it must be undoubtedly a sad and lamentable disappoinment of their expectations , many shall meet with , when their hope shall forsake them , and sink under them as the broken reed of egypt ; and what more lamentable then to credit the stress of their immortal souls in a rotten ●reed , and to phansie when death shall come , to land in glory , and yet for them and their hope u●●erly to perish ? oh! how shall their former hope , augment their irrecoverable and eternal misery , and rende ? their condition more lamentable then they had never had such a hope ? 3. shall not this disappointment occasion great confusion of faces ? shall it not fare with them , as with the troops of ●ema , and the companies of sheba , ●o that they shall be ashamed and con●ounded , bec●use they had hoped , job 6.19 , 20. many pass now for great christians , and have a hope they will not quite with , which shall fill their faces with con●usion , when they come to see , that their hope hath been but a meer dream . 4. is it not a terrible plague and judgement , to be so far possessed with blindness , as not only to be ignorant , where we are , but to drea● and phansie , that we walk on a sure and even ground ; whereas puffed up with vain presumption , we are walking on the very sides of the pit , not knowing , but every step may land us in eternity , and so in everlasting confusion ? alas ! how lamentable is it to see people feeding upon ashes , and turned aside with a deceitful heart , so that they cannot deliver their soul , nor say , is there not a lie in my right hand , isa : 44.20.5 . providing the m●ssing of our hope were of small importance , the matter were not so great ; but to miss and be disappointed of glory , of eternal salvation , of the fellowship of god eternally ; o how dreadful must that be ? how can such a loss ever be repaired ? what can man give for the redemption of his soul ? or what shall h● give in exchange thereof ? what thing imaginable can repair this irrepairable loss ? 6. providing this loss could ever be recovered , it were the more supportable ; but when this one loss and disappointment can never be again repaired , what a terrible bussiness then , to rest here , in time , on a false hope , which with them will perish , and give up the ghost ; their being no● returning again to make amendment of by gone miscarriages . o! then , should not every soul ●eriously consider how greatly it is th●● interest to ponder , and narrowly to examine on what ground their hope resteth . now ●or helping such out of their self deceitfulness , who fancy they have the right hope and are yet strangers thereto ; and for easing such , who cannot be convinced that their hop● is of the right kind ; i shall in short , propose some marks . whereby the one and and the other may try themselve● . 1. mark , let every one try how they came by their hope , that hope which is born with us , and hath alwise lodged in us , and kept us in peace , since we came into the world , providing we have no other , cannot be of the right stamp : for hope is a fruit of the spirit ; for we through the spirit wait for the hope of righteousness by faith , gal : 5 5. there is no abounding in hope , but through the power of the holy ghost , rom. 15.13 . the strength of nature , or ed●cation cannot help us here . our lord jesus christ himself , and god even our fath●r must give us good hope through grace , 2 thes : 2.16 . this hope is from no natural extraction , it is of divine extract . 2. mark , true and lively hope , is ever grounded upon christ's righteousness and resurrection ; therefore it is a waiting for the hope of righteousness by faith , gal : 5.5 . awaiting for what is hoped for , through the righteousness of ●hrist , or only by vertue of that righteousness of jesus christ , which is laid hold on by faith ; so that the hope of glory is founded thereon : we are begotten again unto a lively hope by the resurrection of jesus christ from the dead , 1 pet : 1 3. so that the hope , which is not upon christ , which is not built on his dea●h and resurrection , and upon his imputed righteousness , but on something within our selves , be it never so specious or excellent , as an honest heart as they phansie , outward holiness , blamelessness , victory over corruptions , singular devotion , or whatever it be of that nature , will be but a● the giving up of the ghost , and come far short of helping or relieving the poor soul. 3. mark , true and lively hope , as it is sounded upon faith , so they go hand in hand , toge●her , 1 pet : 1.21 . who by him do believe in god , that raised him up from the dead , and gav● him glory , that your hope and faith might be i● god. hope without paith laying hold upon ● crucified saviour , according to the tenor o● the covenant , is but a meer dream : hope cannot stand , but upon the pillar of faith ; therefore the church first embraceth god as her portion , then she wins to the solid exercise of hope lam : 3 : 24. the lord is my portion , sayeth my soul , therefore will i hope in him . 4. ma●k , where there is a real hope o● glory , there will be a leaning on god , and committing of our souls to him for through bearing , through all the difficulties , wyndings and turnings in our way : ou● hope is co●tinually in god , psal. 39.7 . others truste● in their riches , they gathered and heaped it u● but for david , he sayes , and now lord , wh● wait i for ? my hope is in thee ; compared wi●● psal : 71.5 . david on this foundation , press● to be delivered out of the hands of the wicked because he had alwayes been his hope ; for he sayeth , thou art my hope , o lord god , thou art my trust from my youth ; thus casts he all his cares and burdens on the lord , and this was his constant way and continual practise : he had no other hope , neither acknowledged any other , knowing that he was happy , that had the god of jacob for his help , and whose hope was in the lord his god , psal : 146.5 . 5. mark , where there is a reall and lively hope of glory , desires after bewitching pleasures will grow cold ; and now what wait i for ? saith david , psal : 39.7 . my hope is in thee : he saw nothing in the world worthy his attendance , for his hope , he had established it on a sure and sufficient object ; he betook himself not to these , who said who will shew us any good , psal : 4.6 . o! when the heart through hope , hath fastened it self on god , how little values it all the vanity of a perishing world ; the sight of glory , which they have through hope , darkens that lustre and beauty which others see in the perishing things of a world , whose eyes being of the same substance with the world , are earthly . 6. mark , this true hope is accompanied with a careful endeavour to keep all the commandments of god ; lord sayeth david , psal : 119.166 . i have hoped for thy salvation , and done thy commandments . true hope is an enemy to a careless life , and is accompanied with tenderness and earnestness : hope sets the soul a running , act. 26.7 . vnto which promise , our twelve tribes instantly serving god day and night , hope to come . 7. mark , hope will sit down down well satisfied on gods bare word ; as abraham , who against hope believed in hope , rom : 4.18 , and how often sayeth david , that he hoped in gods word , psal : 119.49.114 . psal : 130 5. hope will keep the soul in life , even when all things seems contradicting the very promises , and to say it is vain to wait any more . 8. mark , hope is a purifying business , 〈◊〉 job : 3.3 . it sets the soul a work to wash i●self in the blood of christ , and makes the sou● to labour in the strength of jesus to get sin k●lled , the desires of the flesh and mind brought under , and the soul sanctified ; so that they will wrestle with god by faith in prayer , to be made fit to have an interest of the inheritance of the saints in light. 9. mark , hope makes the soul silent an● satisfied under great temptations : david psal 38. was under sore trialls , the lord chastned him , his an w●s●stuck fast in him , his hand pressed him sore , both soul and body did bear th● marks , that god was contending with him fo● sin ; yea , his heart was ove●whelmed withi● him , and his streng●h b●●ailed him ; and eve● when it was thus with him inwardly , enemie● without were seeking his life , laying snares ●or him , and seeking his hurt : what was ●t then that quieted and calmed him , at this time , and made him carry as a man , that heareth not , and in whose mouth there are no reprooffs , but even that which immediately follows ; for in thee o lord do i hope . having laid down these marks , whe●eby men may try whither they have an interest in this lively hope or not ; so i would advise such who see ground of fears , because without this lively hope , seriously to consider , and lay these following things to heart . as 1. it is required that the soul through its dwelling on the thoughts of this so great a bussiness , be more sensible of , and affected with the missings of this grace of hope : consider what a miserable condition the soul is in , which is without hope in the world , and how lamentable their case is , who have no other hope , then a hope that will perish , which will but prove to them as a spiders web , and so faill them in their greatest need . 2. be convinced ●erein , that through your self , you shall never attain unto a lively hope ; you must again be be gotten unto this hope : it is wholly and only the work of gods spirit , neither nature , nor any natural advantages can help you thereto . 3. let the thoughts of your hopeless condition , stir you up to self humiliation before the lord , which is the only way to be exalted in due time . 4. foresake all ground of hope i● your self ; so the poor hath hope , job . 5.16 . for whatever it is in your self , you bottom o● ground your hope upon , it will be sound to be but a ●lippery and ●inful ●oundation ; and the more you build thereon , it shall be the wors● 5. lay hold on christ , as he is offered in the gospel , and cleave to him by faith : for hope is begotten in the womb of faith : all hope no● grounded on faith and flowing from it , is bu● a meer phansie and chimera . 6. having laid hold on christ , as he is offered in the gospel , and so resting on him for salvation , wait for the breathings & influences of the spirit on the soul , in the careful and earnest undertaking and pursuit of the means , that your head may be lifted up thereby in hope . for encouradgement thereto , observe these following things . 1. this lively hope in the soul , will calm many storms , and keep the soul in a● even and stayed posture , under sharp and sad dispensations , and the multitude of shaking● and changings ; it will deliver the soul from many disquieting fears , and make the soul sleep sweetly under them all , and lift up its head above difficulties , so that it shall be freed from perplexities , or be secure , because there is hope , job . 11.18.2 . this will encourage to constancy in duty , notwithstanding of opposition in the way ; hope will never suffer the heart to sink , it will be a cork to the poor soul , which wi●l make it swime through the jaws and gulfs of the greatest opposition , and most insupperable like difficulties : when other ●hings as so many weights and heavy loads , would bear down the soul , hope will draw and hold it up , that it go not to the ground : or in case , the soul , is at any time over charged and brought under water , as it were to the ●rink of hell , hope notwithstanding will recover again the soul , out of the very womb of ●ell , and will it make it look out towards the temple . 3. hope hardens a man , and makes him prooff against the day of battel ; it encourageth and strengtheneth the soul ; there●y he can run through a troop , for he knows ●hat his head is secured , well covered and guarded with the helmet of hope , the helmet of salvation , 1 the● : 5.8 . eph : 6.17.4 . hope ●s a strong guard against temptations : what values a man the great offers of the world , who has a lively hope of heaven ! the fear of death , worldly losses , and the greatest of ●ufferings , will not once shake him who hath the hope of eternal life : the hope of a bet●er resurrection will make them refuse to accept of a deliverance , upon unworthy or base ●erms . 5. hope assures us of heaven , where●ore we find that heaven is often laid out to us by hope , eph : 1.18 . & 4.4 . col : 1.5 . tit : 2.13 . heb : 6.18 . it is the anchor of ●he soul both sure and stedfast , and which entereth into that within the vail , whether the forerunner is for us entered , heb : 6.19 , 20.6 ▪ hereto should these words encourage us psal ▪ 147 11. the lord taketh pleasure in them tha● fear him , in those that hope in his mercy , 7. a● hope is needful , necessary and useful , whil● passing through the valley of sorrow and tear●● so also , when drawing near the end of our journey , and when pale death comes to look us i● the face ; for the righteous hath hope in his death pro : 14.32 . when the hope of the hypocrite and unrighteous person giveth up the ghost , and foresaketh him in his greatest strai● even then will the hope of the righteous comfort and bear up his head ; yea , when death the king of terrors hath done its worst , an● conveyed the soul into eternity ; hope , tho● may take its leave of the soul , as having no more service to do it , 1 cor : 13.13 . yet wi●● attend the corps of the believer to the grave and be a bed unto his dust , psal : 16.9 u●til the morning of the resurrection dawn . again , as to those , who really have th● hope , and yet cannot be convinced thereo● i would say these few things . 1. it is not strange , that such who are begotten again into a lively hope , be now an● then brought to doubtings , through these 〈◊〉 such like grounds . as 1. because sad no● strange like dispensations are measured out unto them by god : this makes the church 〈◊〉 out , lam : 3.18 . and i said , my strength an● my hope is perished from the lord : see v. 1.2 . this occasioned iob also to say , that his hope was removed like a tree , or rooted out of the ground , iob : 19 8.9 , 10.2 . because there is ●ant of growth in grace and mortifica●ion , for ●hey hear that hope is a purifying grace , and ●hey can find no advancing in that work . 3. because they miss the other above mentioned fruits of a lively hope : but 2. hope , is like to other graces , not alwayes alike visible , sometimes so clouded and ●id , that it cannot be easily seen or discovered ; and in a very little , it may appear again , when the cloud and ●hick mist is over , as we ●ee , lam : 3.18 there the church com●lains , that her strength and hope was perish●d from the lord , yet she sayeth , a little after , this i recal to my mind , therefore have i hope . and again v. 26. it is good , that a man should ●oth hope , and quietly wait for the salvation of the ●ord . the holy man iob cry●th out , as one ●hat hath no hope , he hath destroyed me on every ●●de , and i am gone , and mine hope hath he re●oved like a tree : and nevertheless , before all is ●one , and he end his reckonings , he get●eth his head lifted up on high , and hope brings ●im so above , that he triumphs , chap : 19. ● . 25.26 , 27. for i know that my re●eemer liveth , and though after my skin , worms ●estroy this body , yet in my fl●sh , shall i see god , &c. 3. hope ( as have other graces ) hath its degrees ; there is a full assurance of hope , heb. 6.11 . and there is a weak hope , that cannot see farr , being accompanied with many doubtings , discouragements , fears , &c , nevertheless a weak hope may be a true hope , being on an evangelical ground : hope may be lively , in respect of its root , yet weak and sickly , in respect of its present frame and operations . 4. it is not therefore safe ●o conclude , that there is no hope , because there is no full assurance of hope , or actual , lively , vigorou● , or stronge hope . 5. it were better to make an impartial enquiry , according to the forementioned marks ; and search and see , if ever you had any thing of a true and lively hope of glory through christ ; and providing you have ever had it ▪ you may then be confident that the root remains ; for the gifts and calling of god are without repentance ; rom. 11 , 29. question . but what shall he do , who is brought to suspect all what formerly has been wrought in his soul , looking on it all as false work ? how i say , shall such win to any clearness concerning their hope , or what shall they do for strengthening of the same ? answer . such would lay to heart , and well improve these following considerations : as 1. as hope it self , is the gift of god , and not their own work ; so is also the clear discovery of this hope in the soul , his gift , and a new gift . the observation whereof , should make the soul fix its eye on the soveraignity and freeness of god , who may bestow his gifts as he will ; and depend on god for light to ●ee and discern things , which are given him of god ▪ 2 as the first lively acting of hope , is a fruit of the spirit of life , and floweth from the spirit of life in them ; so all the after actings depend on continual influences from heaven . these considerations should humble them under the impression of an absolute and soveraign lord ; and should stir them up to search and see , wherein they have provoked god , ●o hold in his influences , in the continual out-goings of hope , and withdraw his light , whereby they might be in case to discern the being of hope in the soul , even when but w●ak in its operations . 3. such are to humble themselves before ●he lord , in the sense of their naturall frailty and inability ; as likewayes of their unrighteousness and transgressions , whereby they have provoked the lord to leave them in the dark . 4. they must endeavour to lay to heart , and renew their dependance on god , with up●ightness of heart , and ●o ponde●●he word , and to drink it in , for it is through patience and comfort of the scriptures that we have hope , rom : 15.4 . 5. the life of hope , will occasion frequent outgoings and renewings of faith on the mediator , receiving him , as offered in the gospel , and embracing of god , as the alone satisfying and satiating portion in christ jesus ; for hope groweth out of the stock of faith , neither can it be without it ▪ so that whenever the soul can say , the lord is my portion , he may safely conclude , therefore will i hope : so david charged his soul to hope in god. and why ? because he was the health of his countenance and his god , psal : 42 : and 43. 6. they must be much on the thoughts o● gods favours bestowed on them ; the thoughts of common mercies being renewed unto them every morning , encourageth the church to hope , lam : 3.22.23 , 24. th● dispensations of gods loving kindness revealed in preserving ●hem , that they are not consumed , and the renewed fruit of his compassion , continually discovered , and seriously considered , encourageth to hope . thus laying up as a rich treasure , the experiences of these expressions of gods love , and continually living therein , will work up the soul to hope ; for experience worketh hope , rom : 5 4. it is the nourishment ( as it were ) of hope , and when this is a way , hope must become sick and weak ; whereas the thoughts of god● mercy discovered through experiences , is a noble cordial and encou●agement to hope : let isra●l hope in the lord , saith david , psal : 130.7 . and why ? for with the lord there is mercy , and with him is plenteous redemption ; that is , all the stores of power , choise of methods , plenty of means ; abundance of wayes to save his people out of their troubles , be what they will , are in jehovah ; then hope in him. 7. it were necessary , there were in such , a submissivenss unto god , that there be nothing in them , of a churlish or crabed disposition against the lord ; for this occasions his further withdrawing of himself , and indrawing of his influences , and so to leave us in the dark : it is good therefore to put our mouths in the dust , if so be , there may be hope , stooping in the dust , and putting clay in the mouth , for fear , that it speak against god● dispensations , lam : 3.29 . with iob. 40.4 , 5 8. it were necessary and need●ul in such an occasion , to stand and establish themselves , in the faith of gods almighty power , whereby he can work wonders ; the faith of this helped abraham to hope against hope , rom. 4. he looked upon god , as one who quickneth the dead , and therefore he was not discouraged , tho the matter in all humane probability was hopeless and desperate . a sight o● our difficulties in the way , as impossible to be mastered , makes u● often faint and conclude , that there is no hope , whereas a right sight of his power and al sufficiency , is an excellent antidote against the same , gen : 15.1 , 2. 9. joy and peece in believing , and cleaving to christ , according to the gospel , as it is a work of the god of peace , so it makes way , not only for to hope , but to abound in hope , rom : 15.13 . 10. it were good for such , they were continually laying to heart , this great and necessary duty , to wit , in a constant and continued tract and way to foresake all other ground of hope besides god , that providing they could not with confidence say , that thei● hope was in god , yet that they could sincerly & freely declare that with their will they place● not their hope and confidence on any thing within themselves ; thus the soul may have som● ground for winding up its anchor , tho eve● under the power of dreadful unbelief . 11. it were good in such occasions , the did not per●mptorly and wickedly cast at t●● ground of hope , which other wayes they mig●● find , nor entertain an obstinate prejudic● against themselves , but ra●her lay that we●● to heart , heb : 10.35 . cast not away therefo●● your confidence the ●hird ●hing , which we have to spe●● of , is the ground of hope . christ in you : a●● these words may be co●si●ered three wayes . first , in themselves , as holding forth great priviledge of believers , in a near and inward vnion with christ. secondly , in so far as they hold forth the ground of this lively hope . thirdly , in so far as they point out the riches of the glory of the gospel , which is now revealed . as to the first , christ in you , these words hold forth the wonderful rich priviledge of believers , in their union and communion with christ , who is in them : for understanding whereof , these following things , are worthy to be observed . as 1. this union is one of the greatest mysteries of the gospel ; however now we may wonder and admire , not being in case to take it up fully or understand the same , before we arrive in the land of light , where that which is imperfect , shall be done a way ; the apostle calls it a mystery , yea , a great mystery , eph : 5.32 . 2. though it be a great mysterie , and so above our uptakings ; nevertheless , that we may understand so much thereof as is needful for our comfort and growth in grace , let us consider that this vnion in scripture is held forth under diverse similitudes . ( 1. ) under the similitude of the union between man and wife in marriage , ephes : 5.31.32 . as man and wife become on fl●sh , so christ and the believer become one spirit , 1. cor. 6.16 , 17. therefore he is spoken of , under the name of a bridegroom , and the church is called his bride through the whole song of solomon , and john tells us chap. 3.29 that he that hath the bride is the bridegr●●m , so we read revel : 21.9 . of the bride the lambs wife : and as this is to express the usefulness and advantageousness of christ to the believer , and his right and interest in him , with what is his ; so it is also to demonstra●e , as an evidence of the former , the near vnio● and communion , that is be●ween christ an● them , whereby they are made one . ( ● ) under the similitude o● that union which is between the root and the branches ioh : 15.1 , 5. i am the vine , ye are the branches : see also rom : 11.17 . which points o● th● absolute necessity of their depending o● him , for influences of life and strength ; an● the necessity of their living and abidng in him by faith , for that end ; and so to suck 〈◊〉 and sap from him continually , it holds forth also their close and inward union wi●h him that we in him are one tree . 3 under the similitu●e of that union , whic● is between the head and the members . 1 co● ▪ 12.12 . therefore the head of every man christ , 1 cor : 11.3 . and he is the head of 〈◊〉 body , eph : 4.15 . and 5.23 . col : 1. 〈◊〉 to shew that all the influences of life , wor●ing , motion and feeling , &c. are of him so that we live , move , and have our being of him ; and can do no more without him , than a body without a head ; and therefore , there must be a near union betwixt us and him . ( 4 ) under the similitude of an union betwixt the foundation and the building , 1 pet : 2.4.6 . the believer is built on him as lively stones , christ is the chief corner stone of that building , and it is in him , that all the building fi●ely framed together , groweth up into an holy temple in the lord ; in whom they also are builded together for ●nhabittation of god through the spirit , ephes : 2.21 , 22. which manifests that the believer cannot subsist wi●hout him , more then a house can stand without a foundation ; and therefore ●hey must lean on him , and be firmely united ●o him , other wayes they can neither stand nor ●ubsist . ( 5. ) under the similitude that is betwixt the body and the cloathing , or armour ; the believer is said to put on the lord jesus christ , rom : 13.14 . for as many of you , as have been baptized into christ , have put on christ , gal : 3. ●7 . and he is put on as cloath to defend from ●he cold , and to cover their nak●dness , and ●lso for addorning ; so also is he pu● on as ar●our for defending us against all spiritual enemies . ( 6. ) under the similitude , that is betwixt the accused and his advocat , betwix●●he principal debtor and his cautione , who are as one person in judgement ; therefore it is , that the believer is blessed with all spiritual blessings in christ , eph. 1.3 . being choosen in him , v. 4. they are crucified with him , in a legal sense , gal : 2.20 . they are dead with him , rom : 6 8. col : 2.20 . buryed with him by baptism unto death , rom : 6.4 . quickened together , and raised up together , and made to sit together in heavenly places , ephes. 2.5.6 . planted together in the likeness of hi● death , and shall be also in the likeness of his resurrection , rom : 6 5. yea , and their life is bid with him in god , col : 3 3. so are they said to be heirs , and joynt heirs with him , rom : ● . 17 . all which palpably hold forth a real and legal union betwixt christ and belivers to their joy , comfort , and satisfaction : christ being their cautioner , stands oblidged for them , and answers in judgement for them , as a head and publick person appearing for them . as adam , was in respect of his posterity , so ●his second adam , this last adam , as he is called , 1 cor : 15.45 47. who is a quickening spirit , and lord of heaven , he appears as a head , and publick person , all his spiritual posterity , he binds and oblidges himself for them , in a covanant with god ; and having satisfi●d ●or them , he is risen from the dead , and became the first fruits of them that sl●p● ; and in him shall all his spiritual seed be made alive , v. 22 , 3. this vnion is held out to us in some other expressions , which are most pathetick and condescending ; as when christ and they are called one seed , gal : 3.16 . one body , 1 cor : 12.13.27 . 1 cor : 6.16.17 . and make up one mystical christ , 1 cor : 12.12 . 4. this vnion , is inward ; it is a mutual in-being , for as here , he is said to be in us , and rom : 8.10 . gal : 2.20 . 2 cor : 13.5 . ephes : 3.17 . so , we are said to be in him , rom : 8.1 . 1 cor : 3 ▪ 1. 2 cor : 1.21 . and 5.17 . and 12.2 . rom : 16.7 . philip : 3.9 . and. 4. ●1 . he in us , and we in him , ioh : 14.20 . o how wonderful and inconceiveable is this vnion . 5. this vnion hath some likness and resem●lance , with that union which is betwixt the ●ather and christ , ioh : 17.11.21.22 . that they all may be one , as thou father art in me , and in thee , and again , that they may be one , even as we are one . 6. this vnion , is not only between christ ●nd the souls of believers , but also between christ and their bodies ; for their bodies are said to be temples of the holy ghost , 1 cor : ● . 19 . and by the vertue of this union , their dead bodies , shall be again raised in the last ●ay : for , if we believe that iesus died , and rose ●gain , even so them , which sleep in jesus , will god bring with him , 1 thes. 4.14 . 7. this vnion is not only near and inward , but also durable & lasting ; therefore , he is no● only in us , but dwelleth in us , ephes : 3.17 . and we are said to abide in him , joh : 15 6.7 . and as we are dead in christ , 1 thes : 4.14 rev : 14.13 . even so , in christ shall we be made alive , 1 cor : 15.22 . and with him , 1 thes : 4.14 . so , that death cannot loose that knot , otherwayes the hope and comfor● of the believer , which proceedeth from thi● union , were loose and unsure ; for if in thi● life only they had hope in christ , they were of all men most miserable , 1 cor : 15.19 . with rom. 8.11 . 8. as it is excellent , near and inward , so greatly useful ; there being no life , strength working , moving , growth , or fruitfullness without it : — if any man have not the spirit o● christ , he is none of his , rom : 8.9 . chris● jesus must be in us , except we be reprobate● 2 cor : 13.5 . 9. we must be careful , not to have perverted uptakings of this vnion betwixt chris● and a believer , or of christs in being in a believer ; that is , we are not to have carnal uptakings thereof ; as it were such an union , as between the clay & the thing formed thereof , o● betwixt the vessel , and the water that is in it , 〈◊〉 betwix● things confounded and mixed togethe● in one : nor are we to take it up , in a way an● wayes derogatory thereto ; as if it were a substantial vnion , such as there is , among th● persons of the trinity , or between christs god-●had and manhood : nor should we think prophanlie of it , as if it were a meer phansie or notion . but we are so to apprehend it , as a real , tho mystical , mysterious and spiritual union , having real and spiritual effects in life and death , and after death , to wit , peace with god , reconciliation , redemption , remission of sins , justification , adoption , approaching to god with confidence , santification , comfort , joy in the holy ghost , a joyful resurrection and eternal glory . 10. as this union is spiritual in it self , so ●t is made up through a spiritual bond of means ; for , as it is , through faith on our part , eph : 3.17 . so through the spirit on his part , the which is promised in the new covenant , ezek : 36 27. isa : 59 21. christ hath promised to send him , ioh. 15.26 . and he must abide with us for ever , i●hn . 14.16 . therefore christ and they are called one spirit , 1 cor : 6.16 , 17. but to come more particularly to the purpose , we shall now point out and demonstrate , ●n what respect he is to be in the beli●ver , christ in you : we may apprehend christ to be ●n the believer , in these respects . 1. as a king in his kingdom , si●ting upon his throne , ruling and defending it by his laws ●nd statutes , preserving it by his wisdom from intestine ruptures , divisions and b●oyl● and by his strength and mighty pow●r fro● outlandish invasions ; so is christs re●gni● as head , law-giver , and great command● in the souls of his people , by h●s laws a●● statutes ; so is he said to reign over the house 〈◊〉 iacob — luk : 1.33 . with 1 joh : 4 4. 2. as the master of a family in his ow● house , where he dwells with contentmen● ease , satisfaction , pleasure and delight , 〈◊〉 beholding his house : even so , christ ●wel● in the hearts of his people , eph : 3.17 a●● therefore called his own house , heb : 3.6 . and an habitation of god through the spirit , eph : ● 22. christ standing before the door , promiseth to such as will open to him , to come it revel : 3.20 . 3. christ is in the believer , as a tradseman in his shop , doing the work of his calling ; i say , so is christ advancing the work o● grace in the believer , for beliveth in them gal : 2.20 . and if christ be in you , the body i● dead because of sea , but the spirit is life , becaus● of righteousness , rom , 8 10. as the god this world , that is the devil , is and dwel● in them , to who● the gospel is hid , and wh● are lost , blinding the minds of them , whic● believe not , 2 cor : 4.3 4. and as the prince 〈◊〉 the power of the air , that evil spirit doth wor● in the children of disobedience , ephes : 2 . 2● even so , christ having cast out this strong man , comes to the heart , and takes possession ●hereof , and worketh therein , what is well pleasing in his eyes . 4. like into one in his obtained possession , ●nd in his garden , deligh●ing himself in the ●njoyment of what he hath gotten and purchased : even so is christ in believers hav●ng purchased them unto himself , and that with his own blood , p●ss●ssing them as his own , and there deligh●e●h he himself as in his garden , song . 6.2 my beloved is gone down ●nto his garden , to the beds of spices , to feed in ●he gardens , and to gather lillies . so , that this expression , christ in you , holds ●orth . ( 1 ) christ reco0ncilled with them by faith ; he stands no more at the door knock●ng , but he is let in , and there is peace betwixt him and ●hem , he is come in . ( 2. ) christs ●nward affection to them ; he cannot but love ●hem , in whom he dwells and abides ; in whose bosome he layeth his head , and in whose heart he hath his throne . ( 3 ) ●hrists ●pecial acknowledging them ●o be his ransom●d ones ; for his peculiar treasure , for his house , and constant dwelling place . ( 4. ) christs working in them , the work of holy●ess , and drawing in them more and more ●vely draughts and lineaments of his new ●mage , that the new man of grace ▪ may be ●tronger and stronger , & they made more and ●ore conformable to the prince of their salvtion in all the graces of the spirit . ( 5. ) christs reigning and sweying his scepter in the soul ; and that his laws are obeyed , his statutes followed , and that there is no willing subjection to any other master ; that christ having cast out the old tyrant & usurper , he is acknowledged as the alone and lawful soveraign . ( 6 ) christs resting himself in his love to them ; for where he loves , there i● his resting place , there he makes his abode , ( 7. ) christs being in them , as their life , the fountain and well spring of all life and operations , gal : 2.20 . ( 8. ) in a word , it holds sorth ●hat christ is in them , to do in and for them , to bring them up to glory , to lead them through difficulties , to strengthen them against opposition , to comfort them against discouragements , and to support them under crosses , and so in the end to bring them home . question , but how is he in the believer ? i answer , he is there , not only as god ; for so is he over all , neither is he there meerly as man ; for he is so in heaven , at the right hand of the father , where he must abide , until the times of restitution of all things , which god hath spoken by the mouth of all his holy prophets , since the world began , acts. 3.21 . bu● as mediator , not in person , but by his viceroy , and great lord keeper of his room , the holy ghost ; for he is the comforter , that ●hall ever abide with us ; and for whom christ prayed the father , and w●●m he was ●o send , ioh : 14.16 , 17.26 . io● : 15.26 , and 16.7.13 . question , but is it by the spirit himself , that christ lives and abides in the believer ; or is ●t alone by the graces , effects and operations of the spirit ? answer , by whatever of the two it be , by this way of christs in dwelling , is every way strong ground of consolation , and affords solide joy , and a sure well grounded hope of glory . notwithstanding , there are several expressions in scripture that seems to plead ●or the spirit himself . as 1. the believer is said to be the temple of god & of the holy ghost , 1 cor : 3.16 , 17. and 6.19 . which gives to know more than that they have his graces , as the design & ground of the apostles reasoning holds forth , know ye not that ye are the temple of god ? and that the spirit of god dwelleth in you ? if any man defile the temple of god , him shall god destroy : for the temple of god as holy , which temple ye are . here three times they are called gods temple , and not only so , but as if the apostle would further lay forth the business , he adds , and that the spirit of god dwelleth in you : all which may be said very properly of a person , and more properly than of any work wrought by the spirit . to the same purpose the apostle speaketh , 1 cor : 6.19 . what , know ye not , that ▪ your body is the temple of the holy ghost , which is in you , which ye have of god — the holy ghost is said to be in them as a temple . 2. the spirit is spoken of as a gift , with a d●fference from his works and effects o● grace ; — because the love of god is shed abroad in our hearts by the holy ghost , which is given us , rom : 5.5 . here is the grace of love wrought by the holy ghost ; and moreover the apostle sayes , that it is by the holy ghost , which is given unto us ; so that the holy ghost himself is given as a special gift , besides that of his fruit and operations in the soul ; compared with ezek : 36.27 . and i will put my spiri● within you . 3. christ promises to send him in h●● room , and mentions him alwayes as a person ▪ that he will send to dwell and abide with them , to work in them ; ●o saith he , iob. 14.16 ▪ 17. and i will pray the father , and he shall giv● you another comforter , that he may abide with yo● for ever ( so that it is the comforter himsel● that he promiseth here , and not simply h●● comforts ) and who is this comforter ? eve● the spirit of truth , whom the world cannot receive because it seeth him not , neither knoweth him , b●● ye know him : and as if this were not sufficien● he adds further , for he dwelleth with yo● and shall be in you : and yet further , v. 26. bu● the comforter , which is the holy ghost whom the father will send in my name , he shall teach you all things — so that the comforter himself as distinguished from his teaching , is promised here , and ioh : 15.26 . he is also promised as contradistinguished from his operations , and testifying o● christ. 4. the believer is said to have the spirit , so that they belong not to christ , who have not have the spirit of christ , rom : 8.9 . he is said to dwell in them , rom : 8.11 . 1 cor : 3.16 . 2 tim : 1.14 . to be with them ioh : 14.17 . and to be in them , rom : 8.11 . — by his spirit that dwelleth in you . 5. not only doth the spirit help our infirmities ▪ which is through grace ; but the spirit himself , is said to make intercession for us with groaninos which cannot be uttered , which āpears to be somewhat other , that is given them then the meer graces of the spirit ; and that because there immediately follows , and he that searcheth the hearts , knoweth what is the mind of the spirit , rom : 8.27 . 6. the believer is said to be sealled with the holy spirit o● promise ; and he is the earnest of our inheritance , eph : 1.13 , 14. and given as a seal and pledge , eph : 4.30 . the earnest of the spirit is given in their hearts , 2 cor : 1.22 so also 2. cor : 5.5 . which seems to hold out more than his fruits . 7. therefore the believer is commanded not only , not to quench the spirit , ephes : 5. 19. which may have respect to his operations , and indrawings of grace in the soul ; but also , not to grieve the spirit , ephes : 4.30 . which seems to import the dwelling of the spirit in them . 8. it is by vertue of this union betwixt the spirit and the believer , that their very dust is raised up in the last day ; so that god by the spirit that dwelleth in them , shall quicken their mortal bodies , rom : 8.11 . this spirit then that dwelleth in them , must be somewhat else , then his graces , for by these , the mortal bodies are not quickened . and he is called the spirit of him that raised up iesus from the dead , 9. he is said to be sent forth into their hea●ts , crying abba father , gal : 4.6 . 10. david prayeth expresly , psal : 51.11 . that the lord would not take his holy spirit from him . vse , 1. this is a noble point of truth , and full of many grounds o● comfort : and how could believers other wayes then rejoyce , providing this union betwixt christ and them were believed ? did they know that christ were in them , keeping house in them , dweling with them , with joy and satisfaction , would it not make them sing under all adversity . and that upon a four fold account . 1. upon the account of the great honour which i● brought to them thereby , even to them , who formerly were meer cages of unclean spirits , and yet still have much coorruption abiding in them : that the king of zion , who is king of kings , lord of lords , heir of all , the brightness o● his fathers glory , and the express image of his person , heb : 1.3 . who is the image of the invisible god , the first borne of every creature , col : 1.15 . that he ( i say ) should come and loege with them , lodge in their heart , within their soul ; that he whom the heaven of heavens cannot contain , that is high and lofty , who dwells in eternity , should live with such a one , and be united with such : o what incomprehensible honour is this ! elizabeth cryed once with great admiration , and whence is this to me , that the mother of my lord should come to me ? luke . 1.43 . and may not the believer with much more admiration cry out , and whence is this to me , that my lord himself should come to me ? and not only so , but come to me , and dwell and abide with me ? 2. here is great comfort on the account of profit and advantage : have they the heir of all things , so near to them and with them , living in them , what can they then want ? for if christ be theirs , all things are theirs , life , death , ●hings present , and things to come , 1 cor , 3.22 , 23. hath god given christ , and shall he not with him also freely give us all things ? rom : ● . 32 . and what can they lack that have all things ? what can they want , who have him in them , in whom dwells all the fullness of the god head bodily ? col : 2.9 . what want they who have heaven ? and can they want heaven within them , who have christ within them ? they are compleat in him , col : 2.10 . which is ●he head of all principality and power . 3. here is comfor upon the account of safety ; who , or what can harm them , who have preservation or salvation wi●hin them ? christ the author of eternal salvation within them . o what security for them , in whom he is ! what can tribulation or distress , or famine or n●kedness , or peril or sword do to such ? can they separate him , who is become a habitation for christ , from the love of god , which is in christ jesus ? no , no ; can the ship drown wherein christ is ? can fire or water , harm a soul , who is a habitation for christ ? what can satan do against christs lodging ? can he , or dare he cast it down ? 4. here is comfort upon the account of security and tranquility : for who can weaken and endamage their right to glory , that allready have begun glory in the soul , to wit , christ the hope of glory ? can satan or the world make such an one miserable ? no , surely ; greater is he that is in them , then he that is in the world , 1 ioh : 4.4 . what surer pledge of heaven and salvation , can the soul have , then a begun possession ? what is heaven , other then a life of communion with god , in the nearest and strictest degre● ? and 〈◊〉 stricte● union can any have with christ than to have him in them ? vse , 2 unbelievers and strangers ●o christ , may hence gather these princ●pal points for their better improvement o●●he ●oresaid truths . 1. have n● mean ●hough●s ●f ●he life and state of b●liev●rs ; you s●e to what they are ●x●l●ed , h●wever contemp●able in the eyes of ●he world : despise you such an incomprehensi●le ●●ch advantage ? i● is no such despic●ble and mean life as , you phansie : have then a higher esteem thereof , if you would be truely wise. 2. again , on the other hand , ponder seriously , what a fearful and m●serable condi●ion i● is , wher●in ye are who are strange●s to christ ; and in place of christ in you , the h●pe of glory , ye have satan ●n you , working th● w●●ks of darkness , blinding the mind , left the light of the glorious gospel ●f christ , who is the image of god , shouuld shine unto you , 2 cor : 4 4. be●ng without christ , ●o ye have no hope strangers from the covenants ●f promise , and without god , ephes : 2 21. without a leader and commander , isa : 55. without protect●on or ●oy , and w●thout ●ll that ●s good . 3 do no● only think on it , ●ut dwell on the thoughts of it , until that your ●earts be wrough● up to a real sorrow and ●rief , that ye have been so long in such a con●ition , and have keeped christ so long at the door , and so have foresaken your own mercies , and have loved death rather then life ionah . 2.8 . prov : 8 36.4 . endeavou● earnestly to win free of this estate , and to b● partakers of this singular and unspeakable advantage , to have christ in you . seek unto to him , who hath the kings keys , and the k●ys of of david , and that openeth and no ma● shutteh , that he may put his hand into the hol● of the lock , and cast open the leaves , and unbolt the dear of your heart and come in . 5 ▪ whatever ye do , be carefull that ye w●on● none of them , ye see who is near han● them , and whose house and habitation ●hey are : do ●hem no hurt , left ye bring on you● selves , the wrath of him that dwelleth i● them . vse , 3 for application of these comfortable truths aright , there are several dutie● required of believers themselves . 1. they must make use of christ for light counsel and direction in all their wayes ; seeing ●e is so near unto you , that he is even within you , then make all your difficulties know● unto him ; undertake nothing without his advice : believers are to trust in the lord wit● all ●heir heart , and in nothing to lean unt● their own understanding , acknowledging him in all th●ir wayes , and he shall direct thei● path● , pr● : 3 5.6 . thus therefore , as the● received christ jesus the lord , so should the● walk in him , col. 2.6 . setting him up for their patern and example , and so walking as be walked in the world , in all humility , pati●nce , love , zeal , holiness and uprightness , ●hat thereby it may appear that christ is in ●hem , and that they are rooted and built up ●n him , and established in faith. 2. they must lay to heart that great duty of growing in grace , and bearing fruit in him , ioh. 15.2 . that this union with christ may appear ; for when found fruitful in him , ●hen it appears that they are united unto a fruitful and sappy root , and that the foun●ain of life and influences is in them : and on ●his account are they to be the more diligent in ●hese following duties . as 1. live in the constant and real convictions of your impo●ency to do any thing of your selves , knowing ●hat ye are not sufficient of your selves , to ●hink any thing as of your selves , 2 cor. 3.5 . ● . acknowledges that all your sufficiency is in christ , through whom ye can do all things , ●hilip . 4.13 . believe his all-sufficiency and ●eadiness to help and bear through difficulties , ●ll such , who will imploy him and his grace . ● . in confidence hereof , go to him for help , ●epend on him for assist●nce , according to the ●romises , lay the weigh● of the duty on him ●y faith. 4. lean and rest on him by faith : ●nd so venture upon every commanded duty ●ith uprightness of heart . 3. the believer must lay to heart the du●y of rejoycing in him , and of boasting alone in him : and that in these respects . 1. as having all what they have , in and through , and for him alone : as also all they have to expect for the making of them compleatly happy , must run through this channel , so tha● the believer is alone compleat in him , col. 2.10.2 . because they will find all their wants , through lo●ses , crosses , tossings , sharp d●spensations , &c. richly made up in him , in whom dwelleth all the fulness of the godhead bodily . col. 2.9 . for he is in the● , 3. because , that through him they are brought to the highest pitch of honour and credite imaginable , as having christ abiding and dwelling in them . 4. because that through him they have the ●urest hope of seeing god , and of dwelling in glory eternally ; for christ in them is the hope of glory . 5. because that in him they have cause to triumph over death , hell , the grave and corruption , and over a body of death , rom. 7.24 , 25. 1 cor. 15.55.6 . because they have him near at hand , to go to , is all their needs , miseries , doubts and questionings , weakness , &c. he is ever at hand , for he is in them . 4. seeing christ is come so near unto them , that he is in them ; so they are to keep near communion and fellowship wi●h him ; and that in these following respects . 1. that they converse with him in their thoughts , separating themselves from all others , singly to speak with him , adoring and admiring his love and condescendency towards them , and with delight continuing in the meditation of his person , offices and mediatory works , &c. 2. that they be often speaking with him in prayer : and thus keeping up a correspondence with him , laying out all their wants before him , pouring out their souls in his bosome , going to him on all occasions . 3. that they seek advice of , and consult him in all emergents , attempting nothing , without giving him notice first thereof . 4. that they set h●m up con●inually as their patern , that they may be followers of god as dear children , ephes. 5.1 . he ha●h left us an example , that we should follew his steps , 1 pet. 2.21.5 . that they unbosome their whole secrets to him , seeing he is their heart and bosome friend , and seeing this is the real and sure token and demonstration of resting in , and crediting of him. 6. that ●hey approach unto him , or unto god through him , with all christian freedom and familia●ity , with an assurance of accep●ance , seeing he is come so near to the soul : for in him , we have boldness and access , with confidence by the faith of him , e●hes 3.12 . and through him we ●oth have an access , by one spirit unto the father , ephes. 2 18.5 seeing it hath pleased christ , ●o worthy and excellent a guest , to take up lodging in the souls of believers , they must beware of g●ieving him : we should be loath to let a good guest go to the door upon the account of our incivility . now among other things , these following will grieve christ and and provoke him to depart , ( 2. ) in case we have not that high esteem of him as we ought ; any will soon weary in company , where affronted and slighted . ( 2. ) providing due honour and respect to him be not intertained and fostered , notwithstanding of all our forementioned freedom and familiarity with him : for homliness must not spill good manners . he is a great king and jealous god. a sen honoureth his father , and a servant his master : if then i be a father , where is mine honour ? and if i be a master , where is my fear ? saith the lord of hosts , &c. mal. 1.6 . ( 3 ) providing we have not strong , hearty , and sensible desires after him : for as love and kindness waxeth cold , so friendship dryeth up . his love i● strong , and love must be answered with love , otherwayes it turns into jealousie ; he is a jealous lover ; and as his love has mounted far above all love , yea above all the love of women , though distilled into one : therefore we should carry our selves , as ever sensible hereof , continually praying that ou● hearts might alwayes be directed into ●he lor● of god , 2 thess. 3.5 . and we keeped there●● iude v. 21. and may abound yet more and mor● phil. 1.9 . ( 4. ) providing we be carnally minded , this will chase him out of the soul ; because the carnal mind is enmity against god , rom. 8.7 . ( 5. ) providing we give free access to inward corruption , that will exceedingly grieve him : for he is come expr●sly into the soul , to break that yoke of bondage ; and to deliver the poor soul from the tyranny of sin : and when man willingly subjects unto his unreconcilable enemies , it is a direct and open declaring , and proclaiming our unwillingness to intertain him longer in the soul , and a seeking these beastly , self and soul-ruining lusts and desires above him : an● that cannot but grieve him , when he sees satans company more prized then his . ( 6 ) providing we disesteem and undervalue his doctrine , leading , counsel and advice , resisting his motions , and tr●mpling on his laws ; this will make him weary of his lodging , when we are not so ready as formerly to do what a friend desires us , and when not so willing to take his advice , and to follow it , then it is a symptome , that we are jealous of him , and wearied of his company . ( 7 ) providing we be lazie and sloathful in duty : this will grieve the spirit , because he is dishonoured thereby , and in effect declared to be a dry sapless root , when the branches in him are seen without fruit , notwithstanding o● all their fair leaves . 6. is christ so affable and gracious , that he takes up lodging in poor souls ? then they should heartily welcome him , and let him know so much : and that 1. by giving him the throne , and the head of ●he table , with the best place in the house , for he is worthy : he is the lord of hosts , the master , the husband , the kindly suitor ; hereby we manifest our high esteem and burning love towards h●m , as knowing that none is to be compared wi●h him . 2. to make him the more welcome , we should call in all our scattered desires and wandering aff●ction● , which now are spent and set loose in hunting after the scum of empty shaddowy vanities , and g●ther them in , and direct them all towards him ▪ as to the center : as being only worthy of a●l love and affect●on ; for he is altogether a●d wholly lovely , song 5 16 and the desire of all nations , hag. 2.7 3. we should to the u●termost of our power , lay out our selves 〈◊〉 him , sparing no cost nor labour to pleas● him , and to evidence our sincere affections towards him . 4. we should give him his whole will and command over us , and over what is ours ; so that all our power , wisdom , will , conscience , memory , affections , &c. with all the members of our body attend his command ; so as he might ever freely take and dispose of us and ours , according to his good pleasure , without opposition or gainsaying , whereby he might be the more freely master of the house , and freely make us● of all , according to his will. 5. we sh●uld side with him against all that would oppose him in our souls ; and by his au●hority , and through his strength , we should put to the door , all that are enemies to him and his interest in our soul● : were it the right eye , or the cutting ●ff of the right hand , if in opposition to him . 6. we should with cheerfulness and outstreched hearts , run in the wayes of his commandments , and do his will with delight and readiness , and seek to know what might please or displease him , tha● the one might be done , and the other eshewed , whatever might follow thereupon . 7. hath christ so far honoured the poor believer , as to come under a roof with him , yea as to come into his heart , to dwell and abide there ; and should they not s●●k all occasions again to honour him ? namely , 1. they should put the crown upon his head , and behold king solomon , with the crown , wherewith his mother crowned him , in the day of his espousals , and in the day of the gladness of his heart . 2. they should earnestly and carefully observe all the precepts and ordinances in the wo●sh●p , whereby he is publickl● and solemnly served and honoured in the world ; this is the honour and open testimony of respect he calls for the sons of eli , honoured him not thus , ne●ther nadab and ab●hu , nor vzza , nor the bethshemites , wherefore his fierce anger was powered forth against them . 3. they should recommend him to the love and esteem of others , speaking good of him in all companies , laying forth his beauty and desireableness at the bride doth , song . 2. and so engaging and perswading others to love him . 4. they would so carry themselves , that others that look upon them , may see a desireable lovelyness and beauty in christianity , that is , by walking chearfully in the wayes of god , that others may not be scarred therefrom , through their sad and dejected carriage , as if there were no reason of joy and gladness of heart in the service of god , and as is he were an unkindly and hard master , whom they serve . 8. is christ himself within the believer , then surely they are called to walk so , that all that notice them , may distinctly see , and freely say , that such have not only been with christ , but that they are continually with him , and he with them , and that he lodges and lives in their souls : and for that effect . 1. they should have a care , that they be not conformed to this world , but transformed by the renewing of their minds , rom : 12.2 that it might be manifest , that they serve another master , then the world serves , and that they are moved and led by another spirit . 2. their hearts should be lifted up in the wayes of the lord ; as it was with the heart of that good king , 2 chron : 17.6 3. their walk and carriage should be singular , heavenly and spiritual , as being above the world , and the vanities thereof , as having their hearts and desires in heaven , where christ sitteth on the right hand of god , col : 3.1 . and as having their conversation in heaven , phil : 3.20 . and as it becometh the gospel , phil : 1.27 . having christ in them , so should they be dead and crucified to the world. 4. thus having christ in them , whose eyes are at a fl●me of fire , who sees their whole carriage , and knows the frame of their hearts , they should endeavour in their whole carriage and walk to be upright and without hypocrisy , that they may present themselves pleasant before him , who sees the secrets of of the heart ; for our rejoycing is this , saith the apostle , 2 cor : 1.12 . the testimony of our conscience , that in simplicity and godly sincerity , no● with fleshly wisdom , but by the grace of god , we have had our conversation in the world , &c. wherefore laying aside — all guile and hypocrisies , — 1 pet : 2.1.5 . they should then make it appear that christ is in them , by serving him after a lively manner ; so it is not sufficient to follow duti●s , but to perfo●m them as living in christ , or as having christ , living in them , as having the fountain of life within them , and the bread of life ; therefore are they to present their bodies a living sacrifice unto god , rom : 12.1 . and shew forth themselves as lively stones — built up a spiritual house , — 1 pet : 2 ●5 . 6 . they must also make this evident by their zealous way of walking , seeing christ hath a loathing at lukewarmness , rev : 3 15 : 16. that they are zealous of good works , tit. 2.14.7 their christian carriage should fill them with joy and gladness , as delighting themselves in the law of the lord , and rejoycing in serving and pleasing of him . 8. they must walk in the fear of the lord , and be in his fear all the day long , and carry themselves circumspectly and tenderly , as in the sight of jesus christ , who is in them , and locketh upon them , wherever they be , and in whatever they are doing . 9. is christ come into their souls to work his work , then the● should not suffer him to be idle , bu● g●ve him employment : he accounts employment the greatest friendship , and best reception that we give him ; to wit , 1. that he teach and lead them in the wayes of god ; thus he getts employment as a prophet . 2. that he command and lead them as a king ; wh●reas ● corruptions diverts from following the dicta●es of his spirit ; he is given for a leader and commander to the people , isa : 55.4 . and for that end , he must be employed . 3. tha● he w●sh ●hem from their da●ly polu●ions , seeing he i● a fountain opened to the house of david , and to the ●nhabitants of j●rusalem , for sin and uncleanness , zach : 13.1 . his blood cleanseth us from all sin , 1 joh : 1.7 . and he is faithful , &c : ● : 9.4 . that he pray for them as an advocate with the father , being a propitiation or at●onement for their sins , 1 ioh : 2.1 , 2. — seeing he ever liveth to make intercession for them , heb : 7.25 5. that he renew & sanctity them wholly in spirit , & soul , and body , that he renew them wholly in the inward man ; so that the new man of grace may grow , and corruption may be brought under . 6. that he strengthen them , with all might , according to his glorious power , unto all patience and long s●ffering with joyfullness col : 1.11 . that he may grant them , according to the riches of his glory , to be strengthened with might by his spirit , in the inner-man , ephes : 3.16 . that they may be strong in the lord , and in the power of his might , ephes : 6.18.7 that he may refresh and enliven the● , when sicking and fainting under fears , weakness , outbreakings of corruption , hidings of the lords face , or such like . 8. in a wo●d , that he may make them confident of this very thing , that he who hath begun a good work in ●hem , will pe●form it , until the day of ies●s christ , phil : 1.6 . that in him they may perfect their holiness in the fear of g●d , 2 cor : 7.1 . that so the work may be c●owned to his glory : that they may be presented to him , a glorious church , not having spot or wrinkle , — but that they should be holy and without blemish , ephes. 5.27 . 10. seeing christ is so near them , that he himself , is in them , so they should have their retreat to him , in all their difficulties , for help and deliverance : and that 1. when distempered wi●h doubtings and discouragements an●nt their state , present frame , or duties : for with him is the fountain of life , and in his light shall we see light , psal. 36 9.2 . when they are assaulted with sinking dis●ouragements , so that they cannot stand and subsist under their burdens : for in him alone , and in the strength of his power , can they be strengthned : he can make them renew their strength , and mount up with wings as eagles , to run and not be wearied , isa 40.31 , 3. or when disordered with outward losses or crosses ; for he only can make up all their losses , and fully satisfy , being an incomparable portion , ier. 10.16.4 . when they are confounded with fears , whether from the breaking forth of corruptions , or from the deceitfulness of their own heart , the cuningness of satan , the weakness of grace , the accusations of conscience , &c. seeing he is a present help upon all occasions , and easily with a blink of his countenance , can drive away all these clouds and grounds of fear . having now gi●en some observations of these words , christ in you ; we come now to speak of them , in so far as they are the ground of the hope of glory : and so they teach us , that christ in the soul , is a most sure , clear and certain ground of a lively hope of glory , which we shall manifest and confirm with these scriptural reasons . 1. all such in whom christ is and lives , he hath purchased and bought with his blood , gal. 2.20 . christ liveth in me ( saith he ) and then addeth , who loved me , and gave himself for me . such are bought with a price , both soul and body , 1 cor. 6.20 . and seeing christ hath bought them so dear , and taken possession of them , as of his peculiar treasure , what is there that can afford ground once to call in question ▪ or doubt of their salvation , they are bought unto glory , and glory is purchased unto them , and christ possesseth them as such , and so they are certain of glory . 2. there is no condemnation to them which are in christ iesus , rom. 8.1 . and who are in christ , the same hath christ in them , as is clear from what fol●ows in that text , ver . 9.10.3 . that christ is in the soul , sayes , that however they were once without christ , yet now are they made ●igh by the blood of christ ; who is our peace , ●nd hath reconciled us unto god , ephes 2.12 , 13 , 14 , 16. reconciled souls shall certainly possess glory . 4. christ is called our life ; and our life is hide with him in god , col. 3.3 , 4. they then that have him in them , may be ●ssured of eternal life . 5. such in whom christ lives , shall be filled with all the fulness of god , as we see ephes. 3.17 , 19. that is , until begun grace here , be perfected in glory hereafter , where we shall be filled fully and compleatly with the fulness of god , enjoying his pres●nce in immediate communion with him , so full as we shall be able to contain . ioh. 17.23 , 24.6 . christ is made for all such , wisdom , righteousness , sanctification and redemption . 1 cor. 1.30 how then can they be deprived of salvation ? 7. such are the children of god , as the apostle saith rom. 8. who are led by the spirit , have the spirit o● christ in them , ver . 9 , 10 , 11. for as many as are led by the spirit of god , they are the sons of god , ver . 14 and if children , then heirs , heirs of god , and joynt heirs with christ , ver . 17. so that christ in them , must be a certain and sure hope of glory 8. providing christ be in them , then the spirit is life ( saith the apostle , rom. 8.10 . ) because of righteousness : that is , their soul and spirit is already living , by vertue of christs righteousness , and the life of glory is begun in them , therefore they shall live the life of glory hereafter . 9. these that have christ in them they have received abundance of grace , and of the gift of righteousness , through christ living in them ; and so shall certainly reign in life by him , rom. 5.17.10 . such who have christ in them , they are quickned together with him , yea they are raised up together in heavenly places in christ iesus . ephes. 2.5 , 6. christ takes possession in their name , and they in him , as their head and agent : and so in effect , and in respect of legal certainty , they have present possession of glory ; so that christ in them , must be the assured hope of glory . for further clearing and confirming hereof , observe these following considerations . to wit. 1. that christs being and living in the soul , gives us to know the greatest love and respect he hath for that soul : and whom he loves . he loves unto the end , ioh. 13 1. and what can separate the soul from his love , rom. 8.38 , 39.2 . christs coming into a soul , intimates his union therewith , which union is fast , and who can loose it ? and being one with him , and united with him , so they shall be alwayes with him : he hath prayed , that they might be with him , wher● he is , that they might behold his glory , ioh. 17.24 . he will not want his servants : for where he is , there they must be also , joh : 12.26.3 . christs being in the soul , holds forth his protection ; he ●s in them , to own and defend them ; & who can wrong them whom christ defends ? whom christ defends , the father defends also , joh. 10.27 , 28 , 29 , 30. my sheep hear my voise , and i know them , and they follow me . and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . my father which gave them me , is greater then all , ●nd no man is able to pluck them out of my fathers hand . i and my father are one . 4. christ is in them , taking possession of them , as of his own purchase : and who shall , or can take his possession over his head ? because greater is he , that is in them , then he that is in the world , 1 joh. 4.4.5 . he is in them , as fitting and preparing them for glory , and sanctifying and cleansing them , with the washing of water by the word : that he might present them to himself a glorious church , not having spot or wrinckle , or any such thing , but that they should be holy and without blemish , ephes. 5.26 , 27.6 . he is in them by his spirit , as the pledge and earnest of glory , ephes. 1.13 , 14. 2 cor. 1.22.7 . in a word , that he is in them , is begun glory , glory in the seed , and in the out-sprouting : he is in them , working the work of grace , and that is the foundation of glory : here they have begun communion with him , and that shall never be broken off , but be carried on to a more imm●diate , sweet , full , and uninterrupted fellowship in glory ; so that christ in the believer , can be no other thing then the sure hope of glory . vse 1. this truth makes way for confuting 1. papists , who are against assurance of salvavation , and who defend and teach , that we are to fear and doubt all the dayes of our lif● ▪ for if christ in us , be the assured hope of glory , then undoubtedly ▪ some of these , in whom christ dwelleth attain to this assurance : for some of them come through grace to see , that christ dwells and abids in them . 2. it is for confutation of arminians , who lay a sure foundation for the doubting of papists , in ●aying , that the saints may fall away , and that wholly and finally : but providing that were true , then christ should not be the hope of glory in the saints : for , according to that doctrine , he could be in us to day , and not tomorrow , and so his being in us , could be no hope of glory . 3. it is for confutation of antimonians , who deny sanct●fication to be any evidence of justification ; notwithstanding we see that christ in believers , is a sure and fast ground of the hope of glory : now his being in them is through the work of sanct●fication . 4. for confu●ing of poor deceived souls , who build their hope of glory on some other thing . as ( 1 ) upon an imagination that god is merciful ; which can afford them no more ground of the hope of glory , then to all living , yea then to devils . ( 2 ) who build their hope upon their naked fancy of their good heart , which is most false , the heart being deceitful above all things , and desperately wicked : so is it an undoubted token that christ is not in them : for since he i● light , so should he discover their deceitfulness unto them : so that it can never be a ground of hope , but a sufficient foundation of a real imagination , and of a dreadful deceit . ( 3. ) who build their hope upon their innocency and freedom from scandalous out-breakings ; with the pharisee luke 18 yea a heathen will pretend more then they . ( 4 ) who build upon their civility and sobriety , which readily they may have through a soft nature & humor , through good education , & corrupte● by ends , which may be a ground of self-deceiving , though never of the hope of glory . ( 5. ) who bui●d on ou●ward diligence and carefulness , after publick worship , wherein a pharisee may go beyond them , and which at most but holds forth , that they have a name they live , and yet are dead . dead and formal worship , is no assured hope of glory . ( 6 ) who build on the forsaking some lusts and former evil practises , to which they were formerly addicted ; whereas notwithstanding satan may have a sure and certain poss●ssion of their soul. vse 2. this truth serves to inform us of these two . 1. that the state of these , who are yet without christ is very sad , and lamentable : for if without christ , they have no hope of glory : and what have they then , though they had the world at their disposal , and were swiming in pleasure● ? alas ! they want that , which might sweeten the want of all other things , to wit , the hope of glory . 2. that the condition of those , who have fled to christ , and have gotten that noble guest , christ in them , is unspeakably happy : for let their outward estate be here in the world , what it will , they may sing in the hope of the glory of god ; having christ in them , so they have the assuredest hope of glory imaginable : they have christ , who is the whole covenant whereby glory is ensured : they have him with●n their souls , who already hath given them the possession of glory , fitting them to have a portion in the inheritance of the saints in light : and who takes possession of them , that he and they may never more be separate . vse 3. this doctrine contains also in it a reproof . 1. to unbelievers who notwithstanding they be wholly without christ , and his spirit , nevertheless dreams and imagins , that they have an undoubted right unto glory ; and so deceives themselves wi●h a vain and ungrounded hope , that all will be well with them at last . 2. for reproof to believers , who have this assured ground of hope , nevertheless improves it not for their comfort and encouragement : but holds themselves up with doubtings and scruples concerning their right and inheritance ; taking heed to the lying whisperings and temptations of satan , and so lives in terrors , sinful fears and unbelief , whereby they wrong and grieve the noble spirit , who hath taken up quarters in their soul , even for that end among others that they might have a lively hope of glory and thereby be supported under the pressure of terrors and fea●s , strengthened against th● soul troubling injections , and heart-distur●ing temptations of satan , and comforted against all discouragements vse 4. th●s doctrine ●olds out these following duties to the unbeliever . as 1. they ought to labour to have this truth , deeply rooted in their hearts , that before christ be in them , they can have no well grounded hope ever to see god in glory . 2. that herein they are to be convinced of the necessity of giving ear unto the call of the gospel , and to give obedience thereunto , which is ( as we shall after hear ) that we receive christ , the prince of life in our souls . 3. that therefore there should be nothing so desirable to them , as to have christ living and working in their souls ▪ and to rest on nothing less for a satisfying ground of the hope of glory . vse 5. this truth holds out unto us , the sure ground of the consolation of believers , in whom christ is : o! what cause of gladness and rejoycing have they , go as it will with them in the world : for though the world frown upon them , nevertheles● they may rejoyce in the hope of the glory of god , what●ver ground of sorrow , they may otherwayes have , as they see how it fares with them in the world , yet when they look within , and beholds the footsteps of christ walking within them , and the fruits of his living and abiding in them ; so may they raise up themselves with unspeakable and excellent joy . objection , but it may be asked , how comes it then , that even such are more filled with fears and anxieties then others , concerning their eternal happiness and lively hope , and are continually in fears and doubting , possessing their life often in sorrow ? ans. 1. it is one thing to have christ in us , and another thing to see him in us ; this is a new and different gift : and god may give the one , when he thinks good to with-hold the other . 2. the lord may thus for wise and holy ends measure out his favours : as he is a soveraign , so he is also wise ; he doth what he will , and yet doth all in deep wisdom , for wise and holy ends : the lord may have a high and soveraign hand in this business , and may find ●t necessar , so to keep them humble , tender , wa●chful and diligent in duties : for he sees that readily , did they see how rich they were , they would forget bo●h god and themselves , not being well ball●ssed to carry such a high topsail , and that thus they might come to boast and turn secure , and give too much advantage to satan to assault and overcome them . 3. they may read●ly have a sinful h●nd therein themselves : and that ( 1 ) when they give too much heed to the lying injections and temptations of satan : it is not safe to entertain discourse with such an enemy , who is a lyar and a murderer from the beginning : he is too great a sophist and disputer for us . ( 2. ) when they give too much way to corruption , which darkens all , and gives satan advantage and occasion to accuse of hypocrisy , and to alledge and say , providing christ be in you , how is it so and so ? ( 3 ) when by the false injections of satan , they nick-name the work of christ in them , consenting to the reproaches of the enemy , and joyning with him in affording objections against all the work of grace in their soul : and thus having filled their mind with prejudices against themselves , through the instigation of satan , they are not in case , either to receive , or accept of any right information concerning their souls . ( 4. ) it may also f●ll out through their misunderstanding the true nature and work of grace , and of christs being in them , imagining that nothing can be called or reckoned christ in the soul , but an exceeding great out-letting of the spirit , carrying the soul over all difficulties , accompanied with great joy and gladness , and with an eminent and great degree of sanctification . vse 6. this truth exceedingly calls for a narrow tryal , viz. if christ be in us or not : and because it is a material business we shall therefore speak the more to it . 1. we shall lay forth some false marks , by which many deceive themselves , both on the one hand , and on the other . 2. we will give you some true marks , where you may judge in this matter , in speaking to the false marks , we must have our eye upon two sorts of persons , and so speak to the marks , whereupon each goes to work and deceives themselves : some have christ really dwelling in their soul , and yet nevertheless imagine , that it is not so , upon ●uch and such grounds , that they perceive in ●hemselves , which they judge cannot consist ●ith christs living in them : others again , have ●ot christ in them , notwithstanding imagine ●hat he is in them , by reason of such and such ●hings , which they judge to be real marks of ●hrists being in them . and both the one and ●he other , are deceived with false grounds . as to the first , viz. such who have christ ●eally in them , and nevertheless will not be ●onvinced thereof : they may mistake on these ●nd the like grounds . 1. because they are no wayes like to these ●aints , whereof the scriptures make mention , 〈◊〉 whom was the spirit of christ ; neither like ●ose , who now live , who have christ in them : ●s if ( forsooth ) all were christians of the ●●me magnitude , age , strength and liveli●ess ; as if there were not in christs family , young children as well as old , young centinels , as well as lively , strong and great warriors , 1 cor. 3.1 . 1 ioh. 2.13 , 14. a child hath real life , and is a man , though not a strong and able man ; yea the very child in the mothers belly hath real life ; and so many children in christ go to heaven , for he carries the lambs i● his bosome . isa 40 11. 2. because they find not the operations of the spirit in them ; that is likewayes no true mark : for he may be in the soul , and yet may be hide from the soul , the lord judging it fittest it should be so ▪ that he may hide pride from their eyes , and they ( as was said ) may be keep'd humble and sobbing all their dayes . the spirit bloweth where he listeth , and after what manner he will. 3. because they are dayly full of fears and jealousies , that all is not right with them : hence they conclude , that providing christ were really in them , then all their questionings would be done away , and all their clouds scattered , and they would obtain a full assurance : but this is a mistake , christ may be , and faith in him may be , where this certainty is not , never was , and likely shall never be , until the soul come within the view of the land of glory : yea the scripture is ●ull of such like complain●s of the saints , and of their often expressing their suspicions : it is the disease that follows the royal blood , incident to the most heavenly spirits ; moses david , heman , asaph , iob , ieremiah , the c●urch , psal : 120. lam : 1. and 2. and 3. ●nd 4 and that under the church and saints of the new testament , as well as the old , 1 cor : 10.6 . now these things were our examples , — with v. 1.1 . 2 cor : 1 8 9 2 cor : 2.11 2. cor : 7 4 , 5 , 6. 1 pet : 1.6 , 7. yea christ may be there , where the soul through the power of temptation pe●emptorly concludeth , that he is not in them , ●therwayes woe to not a few . 4. because strangers to some sensible and ●omfortable manifestations , which some win ●t ; they see not , neither find they , as with ●ome , the rayes and reall blinks of his smiling countenance : but this is no sure mark ; christ ●ay be , where these things are not , or other●ayes woe to many poor soules . these are ●he free outlettings of his love , wherein the lord dealls as a soveraign ; allowing some ●o come near him , for so ●e thinketh fit , and ●thers to stand farther off , and think it suffici●nt , if but admitted to stand within the portall ●f his pallace : all subj●cts are not courtiers , ●or all courtiers alike high : the mother will ●ake the one child , and kiss and dandl● it upon ●he knee , and not the other ; so christ takes ●ot all his children into his banqueting house , ●●ither spreads he his banner of love over ●hem , in a sensible manne● : each one , is not ●ayed with flaggons , and comforted with apples ; every one hath not christs left hand unde● their head , and his right hand embracing them : some must be satisfied , to want these manifestations , until they ascend into the higher house . 5. because they know not , what it is to have their hearts lifted up in the wayes of the lord ; they know not what that joy in the holy ghost meaneth , nor what it is to chear themselves with joy unspeakable and full of glory . o is this sufficient ground to conclude , that christ is not in them ? what a gross mistake is this ? do all christians attain to such high attainments ? alas ! some must be well satisfied to creep to heaven , and never once get up their back , untill they win within the very ports of glory : some in stead of rejoycing , must carry the tear in their eye , the whole way and never get it washen away , untill that christs soft hand , once for all , wash it off , and then they shall weep no more , being arrived there , where no sorrowing nor sighing shall be heard , for then sighing and ●orrowing , must flee away . 6. because their graces shine not , nor have not that beauty and lustre , which they believed to have had , providing christ were in them : where faith , hope love &c. is nothing to what it should , or must be , ( thin● they ) if christ were in them . but they notl●● not , that there are degrees of grace : all ar● not saints of the first magnitude ; each ones faith , ( even true faith ) is not assurance : christ is , where the least grain weight of grace is ; and sometimes grace will go in litle room ; christ is , where there is but one smoaking flax , and but one broken reed . 7. because they are not only without comfort and joy , but are also full of terrours , fears and trembling , whereof they imagine they should be free , providing christ were in them : alas , poor soul , why thinks thou thus ! were it so as ye imagine , what should have become of excellent heman , psal : 88.15 . who from his youth up , was afflicted and ready to die , and was distracted with the terrours of god , which he suffered . what should ye then say of the good king hezekiah , who became to chatter like a cran or a swallow , and to mourn as a dove , isa : 38.14 . and of others whom we could name . 8. because they see no grace growing in them , all seems to be going back with them : i grant , it is most lamentable when it is so , and a case much to be condolled ; nevertheless , it may readily appear to be so , when really it is not so ; christ may be , where this grouth in grace , is neither seen , nor observed ; yea , christ may be , where there is a sinful decay for a time , by reason of some winter ●lasts and storms , or by reason of some worm , or such like at the root ; nevertheless , the seed shall remain , and where the seed is , there is christ , so that this is but a false mark. 9. because they observe so much hypocrisie in their actings , undoubtedly say they , if christ were in us , it should not be so with us ▪ but as to this , we should mark , that however , he who hath christ in him , can be no hypocrite ; for a hypocrite is such , whose state is without christ ; nevertheless , he may have much hypocrisie in him , even as he hath mor● or less of other corruptions ; every act of hypocrisie , will not say , that that man is a hypocrite ; there is great difference between yellow brass , and gold that hath scumm mixed with it , the best of our mettals have dross in them : the state of perfection is not here . 10. because they cannot perform commanded duties , without opposition and grea● fighting : whereas if christ were in them ( imagine they ) their wheels would move more lightly : but this is also a mistake , and a perverted rule to judge by ; for in the best that live , there remains much of the old man , that never rests , but continually setts it self against every good motion and work , that is in hand ; so that the good that they would , they cannot get done , but the evil , that they woul● not that they are made to do , the law o● their members , warring continually against the ●aw o● their mind , making them cry out , owre ch●d man , that i am , who shall deliver me , from the body of this death ! rom : 7.14 , 15.24 . 11. because corruption is not weakned , but as they imagine is on the growing hand , which could not be , providing christ were in them : but herein is also a mistake , the one or other special corruption , may in respect of some temptation , grow more at one time , than at another , & nevertheless , grace under no decay , nor corruption growing in the who●e body : the leaves will abundantly fall off ●he tree , yea , and three times more in the harvest , than at another time , and yet be under no decay : corruption through temptation may be discovered , while never●heless , neither growing , nor in strength ; and at other times they may be less seen and feared , when most strong and dangerous : an unseen and quiet devil , may be more hazardous , than a seen and a roaring devil ; corrup●ions grow● not alwayes most , when they rage most . 12. because , sometimes they have gross out-breakings : this is sad i confess , and lamentable ; but therefrom we cannot certainly conclude , that we are without christ ; fo● moses , david , peter , &c. had their heavy falls , which occasioned the opening of the mouths of the ungodly . 13. because , that sometimes they are carried away , with the tide and stream of their corruptions , that they see nothing , but a constant course , and a joynt complotting of gross evils : this i aknowlege is a sad condition , and sadly to be lamented ; notwithstanding there is no satisfying ground there form to conclude positively , that such a soul , is certainly without christ ; for we find asa did that which was good and right in the eyes of the lord ; and yet what a gross outbreakings find we in him , 2 chr●n : 16. he made benhadad to break his league with baasha ; and further to engage him thereto , he commited sacriledge , and spoiled and plundered the house of the lord , and he trusted in an arm of flesh ; and put the prophet in the prison house for faithfully reproving of him , ; and besides at the time , oppre●sed some of the people ; and in his sickness , he sought not to the lord , bu● to the physicians . o! we cannot tell , beside how many corruptions , christ will dwell in the soul : even such as are excommunicate for gross scandals , may be saved in the day of the lord jesus , 1 cor : 5.5 . 14. because they are troubled with dreadful temptations and blasphemous injections : but neither can this be a sufficient ground to judge ●uch a soul to be without christ ; we know with what temptations the devil set upon christ himself ; after that he had tempted him , with the foulest idolatry , to wit , to worship the devil , then to a tempting of god , and a questioning his own god head , and his right and interest in god as his father : what will he not then attempt against the poor followers of christ ? and seeing he so assaulted the prince of salvation , in whom he could find nothing , and that for forty dayes together , and then but left him for a time , mark. 1.13 . luk. 4 2.13 . why should his followers think it strange , when long troubled with such injections . 15. because the lord pursues them in his anger , and in his carriage to them shews his sore displeasure , and writs their sins on their judgements : this also is no sound mark so to conclude ; for we know how he carried with david , psal : 6. and 38. and 51. and what he did with iob , who said , chap. 6.4 . the arrows of the almighty are within me , the poison whereof , drinketh up my spirit : the terrors of god do set themselves in array against me . on the other hand , let us see , which are the false grounds , wherein others deceive themselves , imagining they are in christ , when there is nothing like it . 1. they have a pro●ession and a great name , an approbation of others , as none such christians : but may with the church of sardis , have a name that they live , and yet are dead : many believed in christ , whom notwithstanding he would not commit himself unto , because he knew all men , ioh : 2.23.24 . the end of the five foolish virgins in the parable , mat : 25. may sufficiently alarm such ; for they were professors , yea great professors , & acknowledged as such by others , long waiting p●o●essors , earnestly seeking to enter in , and desirous of oyl for their lamps , &c. and yet christ was never in them , for he declared he knew them not . 2. they are free of scandalous and gross sinns , whereunto some gracious souls may be lyable : but poor soul , that may be , and yet christ not in you : the pharisee could say luk : 18 11. god i thank thee , that i am not as other men are , extortieners , unjust , adulterers , or even as this publican many may escape the polutions of the world . 2. pe● : 2.20 . and ye● the letter end be worse with them then the beginning . 3. they are civil and honest in all their dealings , no man can charge them for wronging any by false or cheating means : but this may be , and notwithstanding christ never admitted into your souls : was not the young man such an one ? luk. 18 21. who said , all these have i kept from my youth ? many civilians go to hell ; civility may pretend somewhat , and go ●ar among men , but it is of a small account with god , where there is no more : yea , the heathen may exceed many a christian , in respect of civility , and yet they are without christ. 4. they have alwayes , as they imagine keeped a good conscience , never gone contrary to unto it , but in every thing they have walked according to the light and dictates of the same : this may seem indeed to be a great length , and yet nothing to prove that christ is in their souls ; for many consciences are deaf and blind , so that they cannot see far to guide , neither speak out , and many a ones conscience is without eyes , and some consciences are fast a sleep , so that this can prove but little : these that thought they did god good service in killing the prophets and apostles , according to what christ ●oretold , ioh : 16. had their consciences going before them ; paul followed his conscience , when he persecuted the church , he acknowledges it , act : 26.91.10 . i verily thought with my self , that i ought to do many things contrary to the name of jesus of nazareth . which thing i also did in jerusalem , and many of the saints , did i shut up in prison , &c. again he saith , act : 23.1 . — i have lived in all good conscience before god , untill this day : which seems to have respect to his unconverted state , when out of zeal , he persecuted the ●hurch , phil : 3.6 . and yet untill christ appeared unto him in ●he way to damascus , he was a stranger unto christ , and christ not revealled unto him . 5 in many outward things , they are changed and reformed , and in respect of these they are changed folks : alas ! that may appear to be something , and yet is nothing to prove that christ is in the soul ; for herod was a stranger unto christ , notwithstanding he did many things , when he heard iohn ; mark 6.20 . 6. they are careful followers of the ordinances , and take pleasure in running after duties : this i confess may bear much bulk among men ; but it is said , that herod heard john gladly , mark 6.20 . isaiah speaks of some tha● sought the lord daily , and had delight to know his ways , chap. 58.2 . with ezek. 33 31 , 32. 7. they are much in prayer , and think with themselves , that they are very diligent and serious therein : neither is this any infallible token that christ is in their souls , for many may cry , lord , lord , open unto us , to whom christ shall say , i know you not : matth : 7.24 . and many may ask , and ask a miss . iam. 4.3 . & 25.11.12 . 8. they hold with the good cause , and with them that suffer for it ; i acknowledge this is much ; but this alone will not prove that christ is in the soul ; iudas continued long in christs company , and many were christs disciples who in end forsook him , iohn 6. david had many valiant men with him , who fought with him the battels of the lord ; and paul makes a supposition of some , that might give their bodies to be burnt , & yet be without love : 1 cor. 13 3. 9 they have much knowledge in the mysteries of the gospel , they can speak much and illustrate the same by many reasons , yea , they can debate for it , and preach thereof , and have many excellent and singular gifts : this may be , and yet christ not in the soul ; gifts and graces differ much , heb 6.4 . read and observe it , and trust no more to such loose grounds : shal not many who have prophesied in the name of christ , be shut out of the gates of heaven ? matth 7 22. 10. they have strong and earnest desires to be in heaven , & to do what is right : and had not the foolish virgins , a desire to enter in with the bridegroom , when they cryed , lord , lord , open unto us : matth. 25 : 11. wished not balaam to die the death of the righteous ? alas ! carnal self-seeking desires , will not prove that christ is in the soul. 11. they have many convictions , upstirrings , and awakenings of conscience , and good resolutions following therupon : ah! many have had such , who never were brought to embrace jesus christ ; there sickness is gone , and they afterwards become more obdured then ever : convictions may be lively , and die out again , and terrors break forth , and hold up again , before that the soul is brought fully home , and made willing to open unto christ , and let him in upon his own termes . 12. they have a good opinion of the doctrine of the gospel , as being good and acceptable newes of good tydings and mercy ; and have no exceptions against the conditions of the gospel offers , they judge them very reasonable , just , and most worthy to be accepted : but light and conviction will not say that the thing is done ; at best it is but a tasting of the good word of god , heb : 6 5. having discovered some of these false marks , on the one hand and one the other ; i come now to lay out some particulars that will give fuller discovery of the matter ; only i must say before hand , that every one , that hath christ realy in them , cannot alike distinctly feel and comprehend all these marks in them ; but some will be in case more to judg of some of them , & some to judge more of others of them . 1. mark : where christ is , there has been some clear discoveries of this , that that person was without christ , and of the miserableness of of the estate of being without christ ; as likewise a weariedness of being longer in that condition with strong disires to be delivered there from ; as also a reall , full , resolute , & peremptory forsaking of all without christ. i say first , there hath beenclear convincing discoverys of persons being once without christ , and of the lamentableness and misery of that estate : not that all has alike great and clear discoveries ; but every one in some measure , has this clear discovery in them : nether say i , that every one is peromptorly to stint themselves to the same measure and degree of light here mentioned ; but that really , there must be some measure of light in the soul , and such a measure as shall make willing to run out of that estate , and to hearken unto the g●spel . we must also here , pu● a d●fference betwixt those discoveries , and the terrors that sometimes accompanies them ; providing the discoveries be such as drives to christ , it is well , be it accompanied with more or less terror . ( 2. ) i say there ha● been a weariedness of this their natural state , with an earnest disire to be unbound and delivered , and crying out with those , who were p●icked in there heart act. 2. act 16 men and brethren what shall we do to be saved : and there hath never been any thing of this sor● , there has been no in letting of christ ▪ ( 3. ) i say there is a real and actuall casting off all other things , because they cannot serve two masters ; there is a real forsakeing of all hope of life through our own righteousness , or of any others whatsomever , but through christ alone : what things formerly was account●d gain ▪ they account now loss ●or christ ; yea doubtless they count all things but loss , for the excellency of the knowledge of christ jesu● ●hil : 3.7.8 9 so that where there is a harkering after ou● own righteousness , or a resting thereon , or any thing besides him , for righteousness and life , with pleasure and satisfaction , christ is not there . 2 mark : where christ is , there is an opening of the heart for him , a real hearty accepting of consenting to closing with , and laying hold on him , as he is offered in the gospel ; a receiving of him upon his own termes freely , and wholy , and ●or all ends and uses , in order and in respect to salvation ; as the door is opened , so will he come in . revel : 3.20 . and where it is kept fast bolted , there is he not entered as yet : where this opening of the heart , this cordiall consenting , this soul receiving of the offered mediator , is wanting , christ is not there . it s true some may have opened unto him , and yet not know of it , imagining that this opening to , accepting or receiveing of christ offered , is some what else , then really it is , and looking out after more enlargedness of heart to receive him , yet more heartily ; they account but little of any thing they have yet gotten or attained ; therefore when the heart hath t●uely open'd it self for him and at least is realy satisfied that christ who is a king , having the key of david open the door , come in , live there , and where the heart crieth out earnestly , o! when will he come to me ; we may conclude that christ is already there . 3. mark : where christ is , there is immediatly an emptiness seen in all other things , and such fullness discovered and discerned in him , which satisfies and quiets the soul , so that it rests therein , as having an all-sufficient portion , and as fully pleased and contented therewith , because they judge ( and indeed not a miss ) that the lines are fallen to them in pleasant places , psal : 16. they cry out ; whom have i in heaven but thee ? and there is none upon earth , that i desire besides thee : psal : 73.25 . and they are so satisfyed with him , that they sit down , & call in all their wandering affections and inclinations , that were scattered upon the mountains of vanity , and brings them all in to him as the center ; and gives them a new commission to be for ever again imployed in , by , and for him alone . 4. mark. where christ is in the soul , there they cast their burdens on him , & run to with their doubtings , troubles , accidents , weakness , accusations , failings , duties , and with all they have to do . the soul shall have him even in its eye a● all-sufficient , able and willing to help in all exigencies and necessities , and shall look out to him for that effect . 5. mark. where christ is , there he gets the heart , for there he lives , ephes. 3 , 17. so that what ev●● it b●●hat presents its self to the soul , though never so taking , yet he has still the precedency , disposing , and chief room , unless it be for a time , that the soul may be over poured and carried away with some l●st or other . these that have christ in them , they confess that iesus is the son of god , 1 joh : 4.15 . and so altogether matchless : for all such dwell in him , and he in them : so that he is unto them white and ruddy , the chiefest among ten thousands , song . ● . 10 . and whatever is his , is altogether lovely , ver . 16. for unto them which believes , he is precious , 1 pet. ● . 7 . i acknowledge this love and esteem will not alwayes be the same , nor appear in the like degree : nevertheless it is for the most part p●edomining and reigning , and where these ●hings are not so , it is a sad token that christ hath not as yet taken up his abode . 6 , mark. where christ is , there is a forsaking of all former lovers , for now they have changed masters : they shall say to their former idoles , get you hence , as if they were so many menstruous cloaths , isa : 30.22 . then they say with ephraim , what have we to do any more with idoles hos : 14 8. for where he comes , all these must give place to him , as being worthy of all ; there old ( j ) liveth no more , gal : 2.20 . but where the old lovers keep their poss●ssion , where the old idoles , the old sinns , have the old esteem , and the old service , and not as yet cast out with loathing and shame , it is not as yet ●ight there : christ , when he comes , binds the old man , sets the old tyrant that possessed the soul , out of doors . 7. mark : where christ is , there is a compleat change , that word is realy felt 2. cor : 5.17 . if any man be in christ , he is a new creature : now is he , as he were in another world , drawing his breath in another element ; they are no more the folks they were . they that are christs , have crucified the flesh , with the affections and lusts , gal. 5 24. they look on those lusts and affections as their enemies , and declares themselves enemies against them ; wars against them in root and branch , and against all their motions ; whether they be sinful a●fections , and passions , such as these , whereby the mans mind doth suffer , and is troubled and affected with ; or whether they be sinful lusts , such as these stirred up by fleshly carnal baits and pleasures , as motions to intemperance , uncleanness , &c. now those who are christs , are said to cruci●y and put to death all these , because they have engaged themselves by profession and covenant , sealed in baptism so to do , rom. 6.3 , 4. and have actually begun th●s wo●k , so that though this body of corrup● flesh be in them , yet through the spirit , rom. 8.13 . and by imitating his cross , rom. 6 5. they are upon the work of mor●ifying it , suppressing the endeavours , and smoothering the ●ffects of it , rom. 6.12 they resolve now to walk in newness of life , rom. 6.4 . from this time forth they have a new understanding , renewed in the spirit of their mind , no more s●bject to the dominion of fleshly lusts , whic● is enmity against god ; they ●ave a new will , which is now flexible to god● will and command , neither doth it now rebel as formerly ; they have new desires , new inclinations , new work , new ends before ●●em , new followship , no more fellows●ip wi●h the unfruit●ul works of darkness . 8. mark. where christ is , there is a resting on him for li●e , and leani●g on him for righteousness , adop●ion , justification and s●●vation , wi●h ●aul , phil ▪ 3.9 . who desired to be found i● him , not having his own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. the soul in●ends to live th●ough this way alone , to r●st in , to hide himsel● in christ , until ( ●o speak so ) a bitt o● the man cannot be seen , that when he is calle● for , it may be answered , lord , i am in christ , not having my own righteousness : — if christ be in you ( saith paul ) — the spirit i● life , ●ecause of r●ghteousness , rom : 8.30 . the soul resolves alone to live through this way , through his righteousness . i● 〈◊〉 lord ●ave we righteousness and stren●●● say they , isa : 54.24 . in the lord exp●c● they only to be justifi●d and to glory , ● . 2● 9. mark , where christ is , there is a grea● 〈◊〉 to esh●w sin , joh : 3.6 . whos●e●er 〈◊〉 in him sinne●h not : to wit , with that 〈◊〉 as formerly : they may be overtaken in a fault , as gal : 6.1 . but ●hey are not w●llingly intangled again with the yoke of bondage , g●l : ● . 1 . som●times they may be carried away with the stream of a temptation , as david and peter , yet they give not themselves willingly & deliberatly over to the will of their lust● : but even when corruption has the upper hand , there is a party within them that protesteth against that course and usurpation , rom : 7. that which they do they would not , and that which they do not , they would willing●y do ; the spirit warreth against the fl●sh , gal : 5.17 . hereby it is , that ●●ey walk not after the flesh , but after the spirit , rom : 8.1 . 10. mark , where christ is , there is a real , fast , & resolute care & endeavour to keep the commandments of christ , 1 joh : 3.24 . and he that keepeth his commandments , dwelleth in him , and he in him and again 1 joh : 2.5 . hereby they know , that they are in him , because they keep his word . they will cast at none of his laws , but have respect unto all his commandments , psal : 119.6 . this is their work and design , to be conformable in all things to his law , and their faillings , are the cause of much sorrow unto them . 11. mark , in whom christ is , they live in love , as in their element , 1 joh : 4.16 . and we have known and believed the love that god hath to us , god is love , and he that dwelleth in love , dwelleth in god , and god in him , also 1 joh : 4.13 . hereby know we , that we dwell in him ▪ and he in us , because he hath given us of his spirit . a humble and condescending spirit , , a tender and simpathizing spirit , a spirit of wisdom and counsel , a spirit o● knowledge , and of the fear of the lord : we may see , what for a spirit it is , that is given unto christ without measure , isa : 11.2 . where it is called the spirit of wisdom and vnderstanding , the spirit of counsel and might , the spirit of knowledge , and of the fear of the lord ; so that these who have christ living in them , are more or less partakers of this spirit ; for they are one spirit with christ , their darkness is in part removed , their pride killed , and they made more conformable to christ their head and husband . 12. mark , who have christ in them , they walk after the spirit , rom : 8.1 . that is , they have a new counsellour , a new lea●er to lead them in all their wayes , they walk now in the strength of the lord , being strong in him , and in the power of his might , ephes : 6.10 . they have new principles and new motives to their work ; they go now to their duties upon another ground , and for other ends then formerly , a●d this is not at some times , at starts and si●s , but in a more serious , constant and resolute manner ; for they walk after the spirit . 13 mark , these who have this spirit of christ in them , they live by faith , ●nd depend upon him for grace , strength , i●fluences and life , that they may s●rve him in their na●ural , ordinary , and civil conversations , as well as in their christian life ; that they may be for him , and for●his glory , in all their eating , drinking , sleeping , walking , wi●hin and without house , in their ordinary calling , work and imployment , as well as in the hearing of the word , and in prayer : the life which they now live in the fl●sh , is by faith , gal● 2.20 . 14 mark , these that have christ in them , are of a broken and contri●e spirit , they dare not arrogantly look up to god , they lyin the d●st , and cry guilty , glorifying god , and taking shame unto themselves : he dwells with him , that is of a contrite humble spirit , isa : 57 15. such a heart is his second throne , whereas the proud he sees a far off . 15. mark , who have christ in them , they get something of a publick spirit ; that mind is in part in them , which also was in christ , phil 2.5 . so that they hav● a heart to lay out themselves more effectually for zion then formerly : christs cause , and the suff●rings of his people lyes nearer thei● heart , then their own things . from these marks , we may try and see , i● we have ground to think that christ is really in us or not . now , we come in the third place , to speak of these words , christ in you , the hope of glory , n so farr as they are the riches of the glory of this mysterie , which is now made manifest among the gentiles ; which will lead us to speak of the first part of the verse , wherein ( as we said in the beginning ) is a praise and high commendation of the gospel on several accounts . as 1. being a mysterie . 2. a mystery that hath glory in it . 3. a mystery , that hath the riches of glory in it . 4. a mysterie now made manifest among the gentiles . 5. tho so , nevertheless the riches of the glory of this mysterie is not made manif●st to all the gentiles , nay not unto all that hear the gos●●l , but to the saints mentioned verse 26.6 . and that according to the good pleasur● of god , t● whom god would make known . 7. so th●● it is alo●e god● work , to make known this mysterie for the opening up of this busines● , we shall first speak a word concerning every one of these pa●ticulars severally ; and then to all joyntly , holding ●his forth , to wit , that christ in the believer is the hope of glory . first then , the gospel is a mysterie , consider it , the doctrine of the gospel is a divine de●p , mysterious truth , therefore it is called the mysterie of the gospel , ephes : 6.19 . we may unde●stand that it is called a mysterie in these respects , 1. in respect of the first finding of it out ; ●he gospel was not at first ●ound out by men 〈◊〉 angels , never could they have fallen upon 〈◊〉 ; it went far above the reach of their capaci●●es to find out the way , how the condemned ●●nner , should again be reconciled unto god ; ●●is only is the invention of god , therefore 〈◊〉 is called the mysterie of his will ephes : 1.9 . 〈◊〉 mystery unto which he gave a being out of ●●s own good will and pleasure , he willed it , ●nd therefore it was . ● . the gospel is a mystery in respect of the disco●ery , and making known thereof ; as no flesh ●ould have found it out , so no flesh could have ●allen on such a way , until it pleased the lord ●o make it known ; flesh and blood hath not ●evealed it , math : 16.17 . yea the angels ●ould not have revealled it for they were strangers thereunto , and came to the knowledge ●hereof by the church , eph : 3.10 . by the churc was the manifold wisdom of god ( to wit in the mystery of the gospel ) made known unto the principalites and powers in heavenly places ; therefore we hear that the angels are present in the assemblies of god● people , 1 cor : 11.10 . and peter ●els us 1. pet : 1.12 . that ●he angels are desirou● to look into these things , tim : 3.16 . seen of angels , giving us to know so much , they looked up with desire and satisfaction , as seeing something new in him , which formerly they had not seen . 3. the gospel is a mystery , in respect of the way and manner of its manifestation . for it was not wholy at once revealed , bu● by degrees ▪ the more to hold forth the worth and excelency ●hereof : for fi●st darkly revealed , and mani●ested to adam in this , the seed of the woman shall bruise the head of the serpent . gen : 3.14 15 then 2ly it was a litle more clearly discov●red unto abraham , isaac and iacob , these we●e the old stock , of belivers : and this was also ●hrough promises , when the lord said un●o abraham , ●hat he should be the father of many nations gen : 15.5 6. and that in hi● , all families of ●he earth should be bless●d , gen : 12.3 . and 18.18 . and 22.18 such like pr●m●ses we fi●d made unto isaac , gen : 26 4 and unto iacob gen : 28 14. and th●● was the ver● gospel , as paul declareth gal : 3.8 . and peter , act. 3.25 3ly . it was yet more clearly discovered unto moses , and u●to the peo●le , which g●d then separated for himself , in typs shadowes , ●ff●rings ●●d ●nd othe● figures and legal ceremonies ; all which held forth , the way of salva●ion through a c●uc●fi●d mediator . 4ly . then was ●his business more clearly discove●ed unto david , ●o that the good ●h●ngs of the gospel , are 〈◊〉 the sure mercies of david act 13.32 , ●3 . ●4 . compared with psal. 2 6. isa : 55.3 ps●l . 16.11.5 . after that christ is now come , 〈◊〉 whole business is more fully and distinctly manifested then ever ; in respect of which clearness , the gospel is now said in a special way , to be made manifest and revealed , and formerly shut up & kept secret rom : 16.25.26 . now to him , that is of power to stablish you , according to my gospel , and the preaching of iesut christ , according to the revelation of the mystery which was kept secret since the world began , bu● now is made manifest , see also ephes : 3.3.5 . see also the verse that goeth before my text as the subj●ct of this present treatise col : 1.26 . 4. the gospel is a mystery , in resp●ct of the instruments that reveal i● god himself first revealed it unto adam , abraham , isaac , and iacob . and men who had immedia●e inspiraions , were imployed in this work now at last his own son jesus christ is imployed in this embassag● , heb : 2 3 , 5. it is a mystery , in respect of the persons to whom it is openly publ●sh●d ? it must be a mysterious business , which g●d will not make known to all the world : this doth also hold out the singularity and excellency of the same , that not every one can m●ke to the knowledge thereof , bu● only some particular persons and nations . god revealed the gospel to few , save abraham ▪ family in his day●s ; and as he revealed it to the posterity of iacob ; very few of other nations w●re priviledged with it ; he sheweth his word unto jacob , his statutes ▪ and 〈◊〉 judgements unto isr●el , he hath not dealt so wit any nation : psal. 147 ▪ 19.20 . and so commandeth christ , that for a time , his disciple should not go into the way of the gentiles , no● enter into any city of the samaritans , mat : 10 5. in times past god suffered all nations to wel● in their own wayes act. 14.16 . and eve● since the door was opened for the gentiles the holy ghost would not suff●r paul an● timothy to preach the word in asia and bethynia act. 16.6 , 7. so there has been i● all ages since the dayes of christ , many n●tions living in darkness , without the gloriou● sun-shine of the gospel : and the present sta●● of the jews , and far more then the greates● part of the world , gives evidence thereof . fo● that part of the world , this day that is enlightened with the outward administeration of th● gospel , is but very inconsiderable , in respec● of the other parts . 6. the gospel is ● mystery in respect o● the few number of those unto whom it i● made known in power and life , seeing many are called , but ●ew are chosen , o! how grea● a mystery is it , even unto many , who ar● under the outward administration of the same ▪ the mystery of this mystery is only made know● unto the saints , as the verse before our ●ext holds sorth , and job : 17 , 6. vnto the men , which ●hou gavest me . o how few believe the rep●rt , ●hich is revealed in the gospel , isa. 5● ▪ 1. 7. the gospel is a mystery , in respect of th●●ptaking , or rather defect of the uptaking of many , even of those , who● have the re●ort thereof sounding in their ●at● ; how many remain ignorant thereof ? is it not a ●tumbleing block unto some , as it was unto ●he jewes ? and foolishness unto others , as it ●as unto the greeks ? cor : 1.23 ▪ therefore ●e see , that not many wise men after the flesh ▪ ●ot many mighty , not many noble are called . but ●od hath chosen the foolish things of the world , ●o confound the wise , and god hath chosen ●he weak things of the world , to confound the things , ●hich are mighty ; and base things of the world , ●nd things which are despised , ●hath god chosen , 〈◊〉 and things which are not , to bring to nouhge ●hings that are . cor : 26.27 . ●8 . these things ●re hid from the wise and prudent , and reveal●d unto babes mat : 11 . 2● . 8. it is a mystery , even in respect of those ●ho are savingly enlightened , ●or they know ●ut these mysteri●s , and prophesie in part , 1. ●or : 13. they see now but through a glass ●arkly 1. cor 13.12 . so , that it remains ● mystery , even to those , who see most of it . ● . it is a mystery , in respect of the matter 〈◊〉 treats of : which will appear , if we take it up more generally , or more particuliarly , first more generally , so it contains a mystery . 1. it is called the mystery of the kingdom of heaven matt : 13.11 . mark. 4.11 . luk. 8.10 . here is indeed singular mysteries o● state , whereof few have knowledge or understanding . 2. it is called the mystery of christ ephes : 3.4 . because that therein that great mystery is revealed , whereof paul speake●h 1. tim. 3.16 great is the mystery of godlyness , god was manifest in the flesh , iustifiyed i● the spirit , seen of angels , preached unto the gentiles , believed on in the world received up unto glory . the mystery of christs incarnation , and his be●ng under the law , and of his conception and birth , of his n●tures , and of the uniting the same in one pe●son , of his offices , fi●tedness for , and excercise of his offices , of his life , doctrine , sufferings and death , with the concomitans o● all these , all which is revealed and known unto us in the gospel . 3. it is called the mystery of god , and of the father , and of christ , col : 2.2 . as being the mystery , that was joyntly carried on by the father and the son , whereof the foundation was laid in that old or fundamental con●ract of covenant of redemption , betwixt the father , and the son , concerning mans salv●tion ; and in so 〈◊〉 the gospel makes known unto us , how god was in christ reconciling the world unto himself 2. cor : 5.19 . again we take it up more particularly , and it may be called a mystery , because the great mysteries are folded up therein , and thereby discovered and brought to light , and that in such a measure of clearness and revelation as no where else , or by no other means is to be obtained : these mysterysare many , we shall bring them to three heads . the first principal head , is of such mysteries , as chi●ly respect men , whereof we shall name these following . 1. how , or on what conditions is it , that lost and condemned man , an heir of hell by nature under the wrath of god , is again reconciled unto god , and united to him , to wit , through faith in jesus christ ; which therefore is called the mystery of the faith. 1. tim : 3.9 . this is only brought to light through the gospel . 2. how that the gentiles , who some●imes were a far off , without christ , — aliens from the common wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world , are now , made nigh by the blood of christ ; and now are no more stranger and forreigners , but fellow citizens with the saints , and of the houshold of god ephes : 2 . 1●.13.17.18.19 . and 3.5.6.3 . how justice is satisfyed , so that the poor bankrupts , who had forfeited their right to glory , and banished from the presence of god by law and justice , by reason of their breaking of the law in adam , and the original corruption of the heart , and because of their dayly transgressions , are restored again into a state of friendship , and brought again into the favour of god , and made heirs of the kingdom . the gospel only brings these mysteries to light : for life and immortality are brought to light through the gospel . 2 tim. 1.10 , 4. how that sinners by nature standing under the sente●ce of the law , and guilty before god , are justified in the presence of a righteous god , and are cloathed with a righteousnes which is not their own , from any thing in themselves , but imputed unto them , and received by fai●h : this is realy the mysterie of faith , and of the grace of god that bringeth salvation . tit. 2.11 , and this is justification by faith , and through the grace of god , which the gospel maketh known , and fully revealeth ; for therein the kindness and love of god our saviour toward man appears : not by works of righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost : that being iustified by his grace , we should be made heirs according to the hope of eternal life . ti● . 3 4 : 5 , 7.5 . how pro●tigate sinners who have their hearts full of enmity against god , ●eing enemies in their mind by wicked works , col : 1.21 . and who hate christ and his fa●her . iohn . 7.7 , and 15.18.23 , 24. are made willing to lay hold on christ for their lord and king , and to take on his yoke to believe in him , and to rest on him . by the gospel is only made known , what is the exceeding greatness of his power to us-ward who believe , according to the working of his mighty power . ephes. 1.19 . and how the sinner is convinced , humbled , broken , and brought off from his vain hope , false grounds , and unsound imaginations , and perswaded to deny himself and his own righteousness , and to flee to christ , that he may be preserved under the shaddow of his wings from the tempests and storms of god's wrath . this mystery of godlyness manifesteth unto us , how that limbs of satan are married unto christ as their husband ephes : 5.23.6 . how the sinner , being altogether foul and ugly , polluted within and without , is made meet to be partaker of the inheritance of the saints in light col : 1.12 . and sanctified and cleansed , with the washing of water by the word , that christ might present it to himself , not having spot or wrinkle , or any such thing , but that it should be holy , and without blemish ephes : 5.26.27 . the gospel only manifesteth this real evangelick way of sanct●fication . 7. how cometh it to pass , that such a wonderfull chang is wrought in the creature , who sometimes was foolish , disobedient , deceived , serving divers lust● and pleasures , living in malice , envy , hatefull , and hateing one another ; how now they are tame as lambs , seeking peace with all men , crucified to the world , dead to the pleasures and vanities which formerly they were drowned ; being now taught to deny ungodlyness and worldly lusts , they live soberly , righteously and godly in their present world , tit : 2.12 . the gospel only discovers to us , the right ground of this wonderfull change , and lets us see that this is the fruit of his reigning , who i● th● r●d out of the stem of iesse , the girdle of whose ioy●● is righteousness , and faithfulness the girdle of his reins , that the wolf shall dwell with the lamb , and the leopard shall lay down with the kid , and the calf and the young lyon , and the fa●ling together , and a litle child shall lead them &c. isa : 11.1 , 5 , 6 7.8 . how it is , that such as were the curse of the law , heirs of hell , under the sentence of condemnation , are made heirs o● glory , have a sure and covenanted right to everlasting salvation ; have the lively hope and certain expectation thereof , & are coheirs with christ , have the same sealed , which he as the head of the body hath . the gospel brings this eternall mystery of love to light ; and maketh , the eternal purpose of god , and his decre● of predestination manifest , whereby he hath ordained unto li●e his elect through jesus christ : here is the mystery of his will made known unto us , according to ●is good pleasure , which he had purposed in himself . ephes : 1.9 . the second principal head is , of such mysteries as relate unto christ ; and here is a bundle of mysteries , revealed and made known by the gospel , which shall be matter of wondering ●or the redeemed through all eternity . take but some few instances , for his name is wonderful isa. 9.6 . and he is answerable to his name ; for he is wholy a wonder and 1 that he became a man , that god is made man , made fl●sh , and made manifest in the flesh 1. tim : 3.16 . and dwelt among us , joh. 1.14 . that the creator of the ends of the earth , is become a creature ; how may the angels stand astonished thereat , that god taketh on mans nature , uniting it in a personal union with himself ? who can ●each the ground of this mystery ? and how should we have attained the knowledge thereof , but through the gospel ? 2. that he should not only take on him man● nature , but also take upon him the form of a servant , though he ( being in the form of god ) thought it no robbery to be equal with g●d : & yet notwithstanding should make himself of no reputation , phil 2 6.7 . that he should take upon him our infirmities , and be made like unto us in all things except sin heb : 2.17 . that he should become poor as a servant , not haveing whereupon to lay his head , and being born had no better intertainment than a manger ; and that all the dayes of his life he was a man of sorrows , and acquainted with grief ; and meeting with many injures and reproaches from the hands of friends and foes , great and smal , from relations and others : what a mystery of love , compassion , tenderness , and condescendency is here ! 3. that he should be god and man in two distinct natures , and one person for ever ▪ so that it was realy he who was god , that same person who suffered all that was laid ●pon him to suffer ; therefore are we said to be purchased with his own blood act. 20.28 . this was the true emmanuel , god with us isa , 14.7 . mat : 1.23 . luk : 1.31 . and he is god and man at this day , and for ever . 4 that he should come under the law , who was the great law-giver gal : 4 ▪ 4. and that he subjected himself unto the commands of the moral law and to the institu●ion of the ceremonial law , that he might fullfill all righteousness matt ● . 15 . and 5.17 . and migh● redeem them that were under the law , that we might receive the adoption o● sons gal : 4.5 . what a bottomless depths of love is here ! 5. that this person should come as the fathers servant , with his orders and comission isa : 53.11 . and 42.1 ▪ zech : 3. ● , joh : 6.38 . and 10.18 . and 15.10 . and 17.4 . and 20.21 . and that he took upon him the offices of a king , priest and prophet psal : 2.6 . heb : 5.5.6.7 . and ● . 14 , 15. act : 13. — luke 18. — and alone for our behoove , that he might be a compleat saviour . 6 ly . that he who was all fullness , condescended to receive a fullness as head and saviour of his body , that we all of his fulness might receive , and grace for grace , iohn 1.16 . thus was he anointed with the holy ghost above measure , iohn 3.34 . psalm 4 5.7 . in whom are hid all the treasures of wisdom and knowledge , col. 2.3 . it pleased the father that in him should all fullness dwell , col. 1.19 yea in him dwelleth all the fullness of the god ●ead bodily , col. 2.9 . and for that end , that he might be compleatly furnished for saving of his people . what could make known unto us , such a compleat ordained mediator , but this gospel alone ? 7. that he fully and faithfully performed the word , which he undertook ; exercising punctually the offices , whice he took upon himself , and that he is still carrying on ●h● work of these offices , untill he hath deliverd up the kingdom to god , even the father , cor : 15.24.8 . that he for the carring on of this work of redemption , was well satisfyed to endure the cross , dispising the shame heb : 12.2.3 . &c. to be assaulted with , and tempted of the devil ma : 4.1 , 2 3 &c. luk : 4.2 . &c. heb : 4.15 . to be persecuted unto death , yea to the death of the cross , isa : 53.9 , 10. yea and to bear the wrath and curse of god almighty which we had deserved gal : 2.13 . lu● 22 44 , isa : 53 5.6 , 10. how may men an● angels stand astonished at these mysteries o● love that he undertook , and all for such , unto whom he was never , & can never be obliged ▪ yea even for his enemies rom : 5.10.9 . tha● he as a publick person , head and representative of the elect , which were given unto him to be saved , after that he had remained unde● the power of death until the third day act : 2.24 , 25.26 . r●se again from the dead by hi● own power joh : 10 18 and thereby with powe● declared himself to be the son of god rom : 1 4 and that he had satisfied justice , having payed the price , and come out of prison rom : 8.34 . heb : 2.14 . here are mysteries full of hope , & soul consolation . 10. that he as head , and representing his ransomed ones , should ascend up unto heaven , triumphing over principalites & powers leading captivetycaptive , to take possession , in their name , & prepare a place for them heb : 6 20 ephs : 4.8 joh 14 3 the apostles stood gazing on him , and so do ye lift up your heart● to gaz● on him by fai●h , and view him in that act , as p●ssing along unto heaven , as leading sin , hell , death and devils in triumph at his chario● wh●els , when he ascended up on high , he led captivity captive , then he led captive all our spiritual enemies , that would have ruined ensl●ved and captivated us . now leading of captives , is alwayes after a compleat victory ; and therefore whereas at his death , he had conquered them , at his rising scattered them , now at his ascension , he leads them captive . o what a mystery of hope , and of full assurance is here ! 11. that even when exalted to that high state of honour , power and m●jesty , having got a name , which is above every name . phil. 2.9 . and glorified with the father himself , with ●hat glory , which he had wi●h the father be●ore the world was ioh. 17.8 . he should not ●orget his poor members on earth , but that he daily now appears in the presence of god ●or them heb. 9 , 12.24 . & 7.25 rom 8.34 . an●wering all the particular accusations brought ●n against them 1 ioh. 2 1. t●king care , that ●hey and their performances be accepted ●phes . 1.6.1 pet. 2.5 . revel . 8.3 . how shall ●e attain unto the knowledge of these heart-●omforting cordials , and soul-strengthening mysteries , but alone through the gospel ? 12. that he by his word and spirit should make real and effectual application of the good and great things that are purchased , by giving them saving grace , repen●ance and remission of sins act. 5.31 . and faith tit. 3.5 6. ephes. 2.8 . 2 cor. 4.13 . ephes. 1.17 , 18 , 19. and his spirit establishing and strengthe●i●g their faith ioh. 14 , 16 , 17 , 26. and bringing the begun work unto perfection , through the continual i●fluences of his spirit ; and at l●st ●●owning them with g●ory psal. 110.1 . 1 cor ▪ 15.25 . who thô such as the eye hath not seen nor ear heard , neither hath it entered into th● heart of man to take up isa. 64.4 . 1. cor. 2 , 9 ▪ neither doth it yet appear 1 ioh. 3.2 . nevertheless is the revelation of these unknow● tran●cending mysteries of glory , only mad● known to us by the gospel . the third principal point is of these mysteries , which the gospel reveal● to us of god ▪ these are also many , we shall name but a fe● of them . as 1. his love and goodness i● finding out a way of salvation , and for th● end sending his own son unto the world well might iohn say chap. 3 , 16. for god solved the world , that he gave his only ●egotten 〈◊〉 that whosoever believeth in him , should not peris● but have everlasting life . for who can say● express what sort of love , or how great th● love was ? heathens without the churc● may observe and see much of his love , in th● common tract of dispensations , and his goo●ness should lead them to repentance act 1● 17. but thereby they can never attain suc● length , as to see and understand this lov● this everlasting fountain of love. this lo●● and goodness o● god , is only manifested u●to men through the gospel tit. 3.4.2 h●● eternal purpose and decree of saving 〈◊〉 sinners , in a way unspeakably , tending to 〈◊〉 praise of his glorious attributes , especia● of his justice , mercy and wisdom : nature ●hereat must sing dumb ; nature can discover nothing how he has chosen some of us in christ , before the foundation of the world , having predestinated them , unto the adoption of children by iesus christ , according to the good pleasure of hes will : to the praise of the glory of his grace . ephes. 1 4 , 5 , 6. only the gosp●l doth this vers 9. natu●e cannot learn us , how the children unb●rn , not having as yet don● either good or evil , should h●ve it said unto them , the elder serve the younger , that the purpose of god , according to election , might stand , not of works , but of him , that calleth . rom 9 11 , 12 , 13 3 his soveraignity is in this matchless remedy , in choosing o● some , and not all , in undertaking for some , and not for others , sending the glad tydings of the gospel to some , and not to others ; reaching the heart of some through the preaching of the gospel , and not of others . 4. his justice in pun●shing of sin , even in his own son , when standing in the place and room of sinners , which is a greater demonstration of god's justice than ever could be obta●ned by all the plagues and judgements , whereby he hath ever punished the greatest of sinners rom. 3.21 , 22 , 25.26.5 . his mercy in pardoning & passing by sinners , according to the satisfaction of christ , and in accepting such as believe , as righteous , according to ●he good pleasure of his will ephes. 1.6 , 7 , 8. can there be a greater evidence of mercy than this ? a grea●●● cannot be imagined ; therefore the gospel 〈◊〉 called the grace of god. 6. his infinit wisdom is herein discovered , in so ordering th● whole work of our salvation , that just●ce should be fully satisfied , and mercy hav● place ; so that mercy & truth should k●ss ea●h other : this is called his manifold w●sdom . ●phes 3.10 . all wisdom ephes. 1.8.7 . h●● truth in letting loose all his threa●nings upon the cautioner , when the principal debter was spared . from all which it is more than evident , tha● the gospel holds sorth the great plot of salvation more clearly and distinctly , than all ●he works of creation and providence could have done . but 10. the gospel is called a mysteey , in respect of the many glorious and remarkable effect● and fra●s , which it hath ; whereof we shall give these ●ew instane●s . 1. by the gospel , there is a church gathered out of the vvorld , which shall stand to the end of the vvorld , in d●spi●e of all ●he o●position , men and d●vils shall make against it : vvhat a mystery o● p●wer was here , when a few fishers , without the help of humane learning and without the ●ssi●tance of humane advantages , through preaching and continual su●fering , carried on the gospel of christ ; so that it was spread throu●h the world , and continueth to this day , no●withstanding of all the oppositions that the gates of he●l can do against it , through emperors , higher pow●●s , with inferiour magistrats , corrupt church-men , &c. who through subtility and violence , laboured totally to root out the same . 2. by the gospel , men were brought out of themselves to seek r●ghteousness , and justification in another ; yea in a crucified and despised mediator , and made willing directly contrary their nature and deep rooted inclination of heart , which is continually looking out for help and delivery in themselves , to fors●ke their own righteousness , and all which formerly they counted gain , and to fl●e to christ jesus for all , and to lay hold on him faith , that only they may be justified in him. 3. this gospel learns the soul alone to depend on christ for help in every duty , whereunto they a●e called , and to see their s●reng●h only to be in him , and in the streng●h of his right arm o! a 〈◊〉 my●●ery to ●lesh and blood. 4. this g●spel m●kes m●n to forsake all relations and interests fo● chr●st . mat 10.37 , 38. luk 14 26. vvha● 〈◊〉 mystery of p●wer must be here ? 5. this g●s●●l m●kes m●n to f●rsake their id●ls , 〈◊〉 bosome sins and evil● , which formerly ●●ey loved as their liv●s , and to pl●ck ou●●heir ●●ght eyes , and to cut off ●heir right hands mat 5. 29 , 30. mat. 18 8 , 9. mark. 9.45.6 . th● gospel makes a man suffer all things , and th●● cheerfully , were it even death is self for christ and h●s truths , and to forsake all that is de●● unto him , yea the world . act. 20 24. reve. 12.11 . 1 vse . certainly the serious pondering 〈◊〉 ●hese , might justly cause us stand astonishe● ▪ neither could we forbear from wondering providing we noticed what wonderful goodness , mercy , and infinit condescendency , i● herein held forth , in the lord 's bringing to light these mysteries , and his keeping up th● fairest and clearest discoveries thereof for ou● days ; or that orders our time in the worl● thus to be , when the sun of righteousnes● with his full and bright beams , shineth in ou●●orizon . 2 vse . the consideration of the lord opening up these mysteries in our days , ca●● for great thank●ulness from us . o how shoul● our hearts praise and magnify him , who ha●● thus brought life and immortality into ligh● the angels sung when this evangelick day fi●● brake up , and counted it their honour to 〈◊〉 the fi●st news thereof to a company of poo● shepherds . luk. 2.10 , 11. and the angel sa●● unto them , fear not : for behold i bring you go●● tydings of grea● joy , which shall be to all peop●● 〈◊〉 unto you is born this day , in the city of david a saviour , which is christ the lord. luk 2.31 whereupon anna the prophetess gave thanks likewise unto the lord ▪ and spake of him to all that looked for redemption in jerusalem . mary cried forth , & said , my soul doth magnify the lord , and my spirit hath rejoiced in god my saviour luk. 1.46 , 47. zacharias ▪ when his tongue was loosed , spake and praised god luk 1 64 and again vers 68 , 69. blessed be the lord god of israel ▪ ●or he hath visited and redeemed his people , and hath raised up a horn of salvation for us , in the house of his servant david , &c. 3 vse . this requires that we should l●ment and weep over the sad condition of th●se . 1. that have not so much as the outward revelations of these mysteries amongst them , who notwithstanding of all this light sit in darkness , and live in the land of the shaddow of death . o! pray for the coming of christ's kingdom , that the people ●hat w●lk i● darkness may see a g●eat light , and that the light may shine upon th●se tha● dwell in the land of the shadow of death isa 9 2.2 . as also the sad estate of those that hear the outward sound thereof , bu● knows no more of the lively power and operation of this m●ster● , then there were no such thing , whom the god of this world hath blinded — lest the light of the glorious gospel — should shine unto them . 2 cor. 4 4. 4 vse this doct●ine requires , 〈◊〉 we walk sutably under these grea● m●●cies p●ovided and purchased unto us , and improve th●m accordingly : and more especially . 1. th●● we esteem and account highly of this unspeakable favour , the mystery of the gospel , which is the grace of god , and the discovery of life and immortality . 2. that we be herein tender and watchful , that we neither do , nor say any thing , which may be to the dishonour of th●s mystery ; but that in all things we walk wo●thy of the gospel . 3. that we should be zealous , in standing up for the defence o● this gospel , which is such a mystery : we should be always ready to buy the truth , and upon no account to sell it . 4. that we receive the gospel into our hearts , believing and welcoming the same ; not judging it enough that we hear the sound thereof , without fi●ding , and experimentally knowing the lively and strong effects and operations of the same in the soul. 5. that we in the pre●ching , and ye in the hearing of the gospel , continually look upon it , as a mystery , and therefore should beware of judging ourselves in a capacity to reach unto the ground of this so great a depth , or to measure the sam● by our scrimp natural understandings , or sh●llow capacities , and so to cast at all , we cannot fathom , or attempt to cast it in our c●lins and form. o! indeed a heavy sin , a bold , daring , and presump●uou● counterfei●ing of ●h● king's coyn , and a giv●ng out of our counterfeit , mixed , clipped mettal , instead of the k●ng's true coyn. 6. that we , s●e●ng it 's a mystery , and so far above the reach of our capacities , should seek unto the lord alone for light ; we should go to h●m as the author thereof , and should go to christ , who is given for a light , that this sun of righteousness , who is the real substance of this mystery , might clear up our understanding with the sun beams of his light , and make us in some measure to know what the riches of the glory of this mystery is , and that he might drive away the clouds of ignorance and prejudices , whereby this light is keeped from us ; hereby we should evidence our believing that this is a mystery , through our faith●ul and continual dependence on this fountain of light that we may see this mystery of light in his light. of the glory of this mystery . moreover , there is the glory of th●s mystery ; for it is a mystery that hath glory in it . therefore it is called a glorious gospel , the glorious gospel of christ 2 cor. 4.4 . 1 tim. 1.11 . therefore is its minist●ation mo●e glorious , than the ministration of the law 2 cor. 3 7 , 8. but if the ministration of death , written & ingraven in stones was glorious , so that the children of is●●el , could not stedfastly behold the face of mose● , for the glory of his countenance , which glory was to be done away . how shall not the ministration of the spirit ( which is a gospel ministration ) be rather glorious ? this is the ministration of righteousness , which exceedeth in glory vers 9. and here is the excellent glory vers. 10. let us see in what respect , and from what head this gospel is so glorious . 1. it is glorious , in respect of the author o● the same : god is the author of it , and all hi● works are glorious ; men nor angels could never have found out this way of salvation through a crucified saviour ; but it is god'● vvork , and a singular pe●ce of vvorkmanship of his , above all what we see in scripture ; therefore it is called , the glorious gospel of the blessed god. 1 tim. 1.11 . 2. the gospel is glorious , in respect of the instruments imployed in preaching and making known this mistery : god the father , made the fi●st publication thereof in paradise , whe● he said to our fore-father , that the seed o● the woman should bruise the head of the serpent , gen. 3 15 the son is more especially made use of , in this work heb. 1.2 . and 2.3 . there●or● c●lled the gloriou● gospel of christ 2 cor 4 4. also the holy ghost is therein employed — but unto us they did minister the thi●gs which are now reported unto you by them that have preached the gospel un●● you , with the holy ghost sent down from heaven 1 pet. 1.12 . the angels were imployed in this work luk 2.10 , 11 , 12. the great prophets and apostles were messengers of this gospel 1 pet. 1.10 , 11. it was their work to publish this great salvation : so that it must be a glorious wo●k , wherein such glorious hands were imployed . 3. it is glorious , in respect of the way , which god entered on for the manifesting and making known this mystery , and for confirming us in the same ; which is held out in short , heb. 2.3 , 4 how shall we expect if we neglect so great salvation , whi●h at the first began to be spoken by the lord , and was confirmed unto us by them that heard him ; god also bearing them witness , both with signs and wonders , and with diverse miracles , and gifts of the holy ghost , according to his own will. 4. it is a glorious gospel , in respect ●f ●hese who have studied it ; not only many r●ghteous mat. 13.17 . but also many prophets and kings luk. 10.24 . 1 pet. 1 10. have desired to see these mysteries ; the prophets enqui●ed unto , & searched diligently after this salvation : and even the angels themselves have a holy curiosity to know what i● meaneth & herefore they are said to look into it , or to stoop down with the bowing of the head , and bending of the neck , that they may behold what it is ; and they come to the knowledge of i● by this gospel 1 pet. 1.12 . ephes 3 10. this must then be a glorious subj●ct , and there must be some ravishing glory in this mystery , which engageth these glor●fied creatures to pore and lock into it . 5. it cannot be otherways than a glorious gospel , seeing even the feet ( thô suddled with dust ) of those that bring good tidings thereof , are so beautiful isa. 52.7 . rom. 10.15 . yea it cannot be expressed how lovely and beautiful they are in the eyes of those , who are sensible of their necessity of salvation . 6. it is a glorious gospel , in respect that i● putteth a singular glorious beauty , on all that it comes near unto ; therefore it is the glory of a land to enjoy it , and where this gospel is , glory dwelleth in that land psal. 85.9 . and where this , or any outward resemblance of the same is , there is glory ; therefore when the a●k was taken by the philistines , the holy wife of phineas , the daughter in law of eli , cried forth , saying , glory is departed from israel . ● sam. 4 22. therefore was it that the glory of the latter house , should be greater than the glory of the former hag. 2.9 . because christ should appear therein with this glorious gospel . 7. the gospel is glorious , in respect of 〈◊〉 su●ject and matter ; it treats of a ma●chless and glorious business of that fair , amiable and glorious branch of the lord isa 4.2 here is the branch of that root o● iesse , which is every way glorious isa. 11.1 , 2 , 3 , 4 , 5 , 6. here is the revelation of the knowledge of ●he lord , ●he knowledge whereof should fill the earth in the days of the gospel , as the waters cover the sea isa. 11.9 . hereby is the riches of the glory of the lord made known , and therefore it must be a glorious business rom. 9 23. and her● behold we the glory of god in the face of iesus christ 2 cor 4.6 . the gospel is as it were the face of christ ; herein sh●ned his glory which the apostles saw ioh. 1.14 . of him , who therein is the ●rightness of his father's glory heb 1.3 . is ●t not a glorious business , which bringeth to ●ight life and immortality , and this is done ●y the gospel 2 tim 1.10 . it revealeth grace , and so is the gospel grace act. ●0 . 24 . 8. it is glorious in respect that christ hereby makes his body and bride glorious unto him●elf , for it is by this word that he sanctifi●th ●nd cleanseth ephes 5.26 , 27. 9. it is a glorious gospel , in respect of the many several eff●cts and fruits which it bring●th sorth , being ●he savour of life unto life . as 1. it is the weapon of our warfare , which is mighty through god , to the pulling down of ●●rong holds , casting down of imaginations , and every high thing that exalteth it self , against the ●nowledge of god , and bringeth into captivity ●very thought to the obedience of christ 2 cor 10.4 , 5. therefore it is called , the power of god ●nto salvation rom. 1.16.2 . it hath a begetting vertue , it bringeth forth sons an● daughters unto god , as the apostle says ● cor. 4.15 that he had begotten the corinthian● through the gospel . 3. the gospel containeth the conditions and articles of peace between god and the poor sinner , and therefore it is called , the gospel of peace , ephes 6.15 . and it is the mean , whereby the miserable enemy man , is brought unto another state of peace and reconciliation with god ; so that he lays off his enmity against god , hi● interests and servants , so that thereby the wolf is made to ly with the lamb. 4. the gospel hath an ensuring and establishing power , establishing the soul against all storm● and tentations ; therefore saith paul. now to him that is of power to stablish you , according to my gospel , and the preaching of iesus christ ( according to the revelation of the mystery which was kept secret since the world began — be glory — rom 16 25 , 27.5 . the gospel hath a trans●o●ming and changing power , cloathing the heirs of hell with begun glory , and changing them into the image of god 2 cor. 3 18. but we all with open face , beholding as in ● glass , the glory of the lord , are changed into th● same image , from glory to glory , even as by the spirit of the lord. 6. in a word , it is the instrument of salvation , and therefore called the gospel of salvation ephes 1.13 . it is the savour of life unto life 2 cor. 2.16 . before we ●pply this , we shall speak a litle to the other part , to wit , the riches of glory . of the riches of glory . there is not only a glory to be seen in the gospel , but thereis an exceeding great excellency of glory , which points forth the singularness and excellency thereof . and this will appear , first , providing we compare this glory with other things , which either are but such in the esteem of men , or that really have glo●y in mu●● less than that glory , which shineth forth ●ere . 1. compare it with that which the men of this world , ordinarly esteem glorious , as greatness of power and authority , stately buildings , many servants , great and multiplied titles o● honour , and such like . alas ! what a poor spectacle is all ●he glittering glory of this world , which hath no reali●y in it , but consists in a meer imagination , and the meer blossomings of a ●oving fancy , and fruit of a light and creazie brain : alas ! how lean , sober and empty , is this so called and fancied glory , wherewith the children of this world are so bewitched , taken up with child●sh admiration , eager gaping and hot pursuing after the same : what is it in comparison of this glory , which shineth in the gospel ? what is here , that should take up the soul of man , that knoweth what real glory is ? what can these ou●ward , borrowed , imaginary garnishin●s do , to the real amending and felici●ating of a poor immortal soul ? what is here ●or quie●ing a raging and disordered conscience ? what is here , which can make the poor creature sing , when pale death looks him in the face , and when wrestling with the king of terrors ? yea will not the thoughts of all these things , wherein the soul formerly boasted , but add to his sorrow , and augment his grief , now when he seeth , he must fors●ke all , and live in darkness eternally ? for when he dieth , he shall carry nothing away : his glory shall no● descend after him . psal. 49.17 . what signifi●●h ●hen the glory of his house , how great so●ver it be ? what is the glory of great ones , when the lord kindle●h under the same , a burning like the burning of a fire , isa. 10.16 . nebuchadnezzar had a kingdom , and majesty , and glory and honour , so that all people , nations and languages trembled and fearrd before him : whom he would he slew , and whom he would he kept alive , and whom he would he set up , and whom he would be put down dan 5 18 , 19. but a poor lamentable glory was it , that could not desend him from the grea●est misery that ever a king or prince was brought unto . vers. 20 , 21. but when his heart waes lifted up , and his mind hardened in pride , he was deposed from his kingly throne , and they took his glory from him . and he was driven from the ●ons of men , and his heart was made like the beasts , and his dwelling was with thr wild asses , they fed him with gross , like oxen , and his body was wet with the dew of heaven , till he knew , that the most high god , ruled in the kingdom of men , and that he appointeth over it , whomsoever he will. see also isa. 5.14 therefore hell or the grave hath inlarged hee self , and opened her mouth without measure , and their glory , and their multitude , and their pomp , and he that rejoiceth shall descend into it . how vain and empty then , ●ust that glory be , which thus dieth out with a fi● by stink ? how far inferiour to this rich and excellent glory ? 2. compare the gospel glory , with the great and real glory of heaven and earth , this piece of work of the only wise creator ; and it will very far surmount these in glory : the noble fabrick of heaven and earth , replinished with such variety of creatures , carries clear evidences of the glorious wisdom & power of him , who hath made the same out of nothing , and sustaineth them continually , by the word of his power ; for he spake , and it was done , he commanded and it stood fast psal. 33.9 . — for the pillars of th● earth are the lords , and he hath set the world upon them . 1 sam. 2.8 . he hath established them psal 89.2 . and formed them psal 90 2. who can once look upon this fabrick , being so curious in all its points and proportions , without observing singular glory , wh●ch hold forth the glory of the great master builder : who can look upon the heavens ▪ and observe how admirably they are garnished , and indented with so many glorious shining creatures , and not fall a wondering at the rare building , and its excellent contrivance ? who can behold the sea , that terrible and vast creature , the dry land , the hills , the valleys , with their pleasant rivers , and watery rivolets , with all their fair and fruitful inclosures , the spacious , vast and bowling vvilderness , with all their various , different and numerous inhabitants , the vvater with its fishes , the air above with its fowls ; and not behold , i say , a special ravishing glory therein : but o! what is all ●his glory in comparison to that glory , which shineth in the gospel : the flowers springs out of ●he earth , and spreads for●h ●ts glory , but suddenly it is cut down and withereth , so shall the heavens and the earth pass away , they shall perish , yea all of them shall wax old like a garment , and as a vesture sha●l they be changed psal. 102.26 . but this glory , which shines forth in the gospel , is an eve●lasting glory : great was the vvisdom of god , which shined forth in creating all things of nothing , but in the g●spel , the manifold wisdom of god is ma●e known . ephes. 3 , 10. 3. compare the glory of the gospel , with the first covenant made with adam , in the state of innocency , so shall there appear here a singular glory ; i confess it was a glorious business , to see that rational creature man , in a covenant of friendship wi●h his maker ; for there was wonderful condescendency on god's part , in that he came under the bond of the covenant , and under obligations of a rich promise unto the creature , in case of obedience , which otherwayes he was indebted to his creator , by vertue of his creation ; and pleasant was it to behold , the wheels of the soul of man , besmeered with the promise of the rich recompense of reward : but the glory of the gospel covenant da●kens that , as the rising of the sun darkeneth the sparkling light of the stars : adam if he had ●tood , had never appeared with christ as a glorious member of hîs glorified mystical body col. 3.4 . he ha● never been partaker of that glory , which christ bestoweth upon his own , which he hath of the father , as the redeemed now have ioh. 17.22 . he had never been brought to glory through christ , as the captain of salvation made perfect through suff●rings , as the saints are now brought heb. 2.10 he had never had that relation and interest in christ , as his elder brother , h●ad and saviour , which believers now have by ve●tue of the new covenant : he had never sitten with christ upon his throne , as christ sitteth upon his father throne ; but this unspeakable concotenat●on of glory is carried on through the covenant of grace : the glory which he should hav● purchased , should have been but a glory o● his own begetting , bought with his poor inconsiderable sweating and legal payment , but the glory of the gospel , is a glory , bought wit● the life and heart blood of the e●ernal son of god ; the other had been but a glory of law work and of law-merit ; but this is a matchless glory , wholly through and through , shining with the glory of free grace : here appear● incomprehensible love , wonderful free grace inconceivable mercy , and a wonderful harmony of mercy and judgement . adam had not sung that new song , which the redeemed now sing in glory : so that upon infinite accounts , the glory of the gospel , far surmounteth the glory of the covenant of works ; that was unsure , as the event did manifest ; this is sure for all the seed , being grounded and firmly bottomed on the faithfulness , established on the truth , ensured through the righteousness , strengthned by the oa●h of god , and confirmed by the death of the testator . &c. 4. compare the gospel with the forme● administration of the covenant of grace , before christ's incarnation , and thô that administration had its own glory , which nevertheless beho●ved to be abolished ; yet here is a glory far more excellent ; a glory after which in former times , the prophets searched , ●nd unto whom it was revealed , they prophe●ed of this grace that should come unto you . 1 pet. ● . 10 , 12. the first dispensation was da●k , ●s also the mysteries were vailed with types , ●hadows , ceremonies and offerings ; there●ore moses put a vail over his face , that the chil●ren of israel should not stedfastly look to the end ●f that which is abolished . 2. cor. 3.13 . that administration in respect of the administra●ion of the new testament , is called the let●er that killeth , and the ministration of death written and engraven on stones , the ministra●ion of condemnation ; but this is called the spirit , the spirit that giveth life , and the ministration of the spirit , the ministration of righteousness : so that the glory of the former ministration , was not once to be compared with the glory of the latter ministration . that was ●ndeed glorious , so that the children of israol could not sted●●stly behold the face of moses , for the glory of his countenance , but it was a glory that was to be done away ; but this is much more glorious , and surpasseth far in glo●y ; for even that which was made glorious , had no glory in this repect , by reason of the glory that excelleth 2 cor. 3.6 , 7 , 8 , 9 10. therefore until that that evangelical day began to down and clear up , and faith , or the great object of faith christ jesus came unto the world ; the heirs were kept under the law , shut up unto the faith , as in a prison , and held under the strict discipline of a pedagogue or school master gal. 3.23 , 24 , 25. under the law , they were children , differing nothing from servants , but were in bondage , under the elements of the world , and they were tutors and governours gal. 4.2 , 3. they were under weak and beggerly elements gal. 4.9 but we shall not insist longer here , this being sufficiently held forth by the apostle paul , throughout hi● whole epistle to the hebrews . secondly , further , that there are riches in the glory of the gospel , will appear , providing we in the next place take notice of the glorious and super-excellent nature of the same . many things might be brought in for clearing of this , but we shall satisfie our selve● with some f●w . as 1. this rich glorious nature of the gospel appears , while it is called , the power of god unto salvation , to every o●● that believeth , to the jew first , and also to the greek rom. 1.16 . that noble and sharp-fighted apostle of the gentiles saw such a riche● of glory therein , that how contemp●ible so ever it appeared to others , whether iew o● gentile , yet with him it had a high esteem , he was not ashamed of it , that is , he gloried in it , this being a dimunitive menner of speech , wherein more is understood , than is exprest ▪ for he descerned it to be the glorious and none-such instrument of gods power to break up satan's hoof quarters in the world , and so to spread out the kingdom of jesus christ ; whereupon he says 2 cor. 10.4.5 the weapons of our warefare are not carnal , but mighty through god , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity , every thought to the obedience of christ. justly then might he magnify his office , whileas he was imployed to carry these treasures unto the gentiles rom. 11.13.2 . its riches appeareth herein , that the gospel is the cabinet wherein lyeth , and the field wherein is to be found , the most enriching glory imaginable : it hath folded up in it , that really enriching pearl , which when the wise merchant had found , sold all that he had and bought it ; which you may read in that parable , and which is doubled with very litle alteration mat. 13.44 , 45 , 46. christ the alone enriching pearl of great price , is the whole matter , the heart and marrow of this gospel ; it is wholly imployed about him , therefore cannot but contain glory , and riches of glory , therefore it is called , the word of christ col. 3.16.3 it appears herein , because it is the offering , a●d the holding forth of the most en●iching and glorious marriage , that ever was heard tell of a a marriage between the lof●ly , high , holy , glorious and matchless king of kings , and lord of lords , and despicable sinners , poo● beggerly creatures , by nature heirs of hell. it is the word of reconciliation containing articles and conditions of peace , between the holy , righteous and glorious god , and sinful self-destroying sinners , which is intrusted to the apostles , and their successors 2 cor 5.10 , 20. therefore called the word of peace . act. 10.36 , 37.4 . the riches of glory appears herein , because the gospel is the outward call of god ; which , when the lord makes effectual , he accompanyeth with an inward , powerful , irresistable calling to the most glorious things imaginable : it is hereby that the lord jesus bringeth many sons unto glory heb. 2.10 . hereby do the elect obtain the salvation , that is in christ iesus with eternal glory . 2 tim 2.10 . by the gospel the thessalonians were called to the obtaining of the glory of our lord iesus christ 2 thess. 2.14 15. who can tell what is the hope of this calling , and what is the glory of this inheritance of the saints in light : such as can discern this , must have the eyes of their understanding opened and enlightned of god ephes. 1.17 , 18. it is a compleat rich glorious kingdom , whereunto men are called by the gospel . 1 thess. 2.12 . he calleth unto his kingdom and glory . 5 it appears herein , that it is the means of discovering the most enriching glorious , most latent ●nd concerning secrets : what is better and ●ore desireable than life , than true life and ●mmortality , and this is made manifest ●hrough the gospel 2 tim. 1.10 . one that is ●ondemned to die should esteem a reprive of ●he sentence , a rich and glorious business , ●hô ignorant but that he might be taken away within few hours or days , through some special stroke of god upon him : how much more infinitly worthy and richly excellent is ●his life , which is immortality ? and what riches of glory , must there be in the gospel which bringeth thi● into light ? 6. it appears ●erein , that the gospel bring● heaven to the door of the soul , with all the glory that is herein ; and therefore called the word of ●he kingdom , or the gospel of the kingdom mat. 4.23 . and 9 35. and 24.14 . and the matter thereof , is to preach the kingdom of god mark. 1.14 . act 20.25 . and 28.31 . luk. 4.43.9.60 . so it is also called , the kingdoms of god luk. 10.9 11. mark. 1.15 . and 4.25 . and the kingdom of heaven in many of the ●arables mat. 13. and 20.1 . and 22.2 . &c. thirdly , that there are riches in the gospel , appears from the special , rich and glorious efficacy of the same ; whereof take these few proofs . 1. the gospel hath a powerful enlightning vertue , so that these that sit in darkness , come to see a great light math. 4.15 , 16. therefore paul was sent to open the eyes , and turn men from darkness to light act. 26.11 where it comes with power , it discovers th● lamentable estate , wherein poor man is b● nature , and discovers the way of escape 2. it hath a propagating and begetting power where it is the savor o● li●e unto life ; i ha●● begotten you through the gospel ( saith paul to th● corinthians ) 1 cor. 4.15 . therefore it is calle● the word of life ; phil. 2 16. it quickneth from the dead ; through the powerful operation o● the spirit ; we are born again by this word 1 pet 1 23. 3. it hath a nourishing vertue , therefore it is called , the sincere milk of th● word ; whereby we grow , even as the child groweth by the milk on the breast : 1 tim. 2 2. 4. thereby is the soul brought by faith ●o lay hold on christ , and so thereby brought into a sure and safe state ; therefore it is called , the word of f●ith rom. 10 8. and the word of salva●ion act 13 26. vve believe through this word preached by the apostles and their success●rs ioh 17.20 . 5. it hath a washing and cleansing vertue ; it is by the word , that christ sanctifieth and cleanseth his church ephes 5.26 6. it hath a cu●●ing and piercing vertu● ; paul speaking of the gospel ( heb 4.12 . ) saith , that the word of god is quick and powerfu● , and sharper than any two edged sword , piercing to the dividing asunder of both soul and spirit , and of the ioints and marrow , and is a discerner of the thoughts of the heart : ●n allusion to the anatomy of bodies , or else ●o the cutting up of the sacrifices , whether ●hese of the iews , or as it was used among the heathens , especially by the sooth-sayers , who ●uriously searched into every inward part as ezek. 21.21 . look what the intrals are to a ●harp sword , or sacrificers kni●e , or like in●turments of anatom●zing in a ●kilful hand , ●uch are all the most inward and secret parts of ●he heart , even those , which are most difficult to be divided , unto this sword in god's hand , when pleased to use it to search the heart and reins , and to discover and bring ●orth to judgement the secrets of them ; not only is it to ungird and stripe off the outward cloaths of outward and formal actions , and so present the soul naked as vers. 13. nor only to flea off all the skin , and so to see what lyes under it ( as the next word , opened , doth sometimes signifie ) but further to cut up and cleave to the back bone ( as the word will bear ) that so all the inwards may appear ; and this so curiously divided and laid asunder , as to see and view a part , what is in each . in a word , this sword of the gospel , when rightly handled , it not only hath a discerning , piercing , penetrating power with it , to come in on the heart , discovering its intents , and striking at the root of corrup●ions ; but it will humble the proudest hearts ▪ and quicken the deadest spirits , and peirce through the soul and conscience of the most obdured ; anatomize an● lay open their thoughts , their security , pride ▪ formality , hypocrisie , &c. and strike a● the root of the body of death , to kill it , and be its death ; undoubtedly then , their canno● but be a singular riches o● glory in this gospel . 7. as it hath its arise from free grace , and is the open proclamation of the grace of god ; and therefore called , the word of his grace act. 20 32. so it builds up such as receive it , and carries them on until it fairly land them in glory ; for it is able to save souls iames 1.21 . 1 vse . here we have ground and reason ●o bemoan the state and condition of not a few people and persons , to pity them , and from compassion towards them , to pray for them . as 1. these who never as yet saw this glory , having never as yet heard of this glorious gospel ; they may it's true , go beyond others in worldly riches , fulness of all things , carnal prudence and policy , and have abundance of gold , silver and costly jewels , and have much outward pomp and flourishes : but alas ! nevertheless when they have never heard of christ , they are but continuing and sitting in darkness ; the glory of the lord , hath never as yet shined upon them , the sun of righteousness is never risen upon them , with healing under his wings : miserable and lamentable is their conditions , notwithstanding of all their supe●fluities . o! let us pray , that this glorious light , may once break up amon●st them , that the earth may be filled with the glory of ●he lord , as the waters cover the sea. 2. we should condole these nations , where the name and outward knowledge of the gospel is , and nothing else ; nothing of the power , beauty and glory of the gospel of salvation ; but alas ! all is darkned with the fogg and mist of idolatry , and superstition , or of humane inventions , which vails and darkens the singular beauty , which is to be seen in the ordinances of jesus christ , according to the simplicity of the gospel . oh! have compassion on such , who hasten judgement on themselves , and love darkness , rather than light : for what are all the vain imaginations and inventions o● men , but a darkning of the glorious splendour of the sun of righteousness , that he may not sh●ne in his native and superexcellent glory . 3. we should commiserate that people , where his glory did once shine , bu● seems now to be robbed thereof , through the godlessness and wickedness of men , being instruments of satan , in whose soul , the ●ight of this gospel never shined . while satan hath imployed his agents to banish the faithful , who carry this torch of light , and hold up the glorious standart of jesus christ ; these ungodly men do what in them is , by their conclusions , acts and deeds , o● unreasonable persecution , to banish christ , his servants and gospel out of the land. o● wha● a loss is it , to be robbed of this glory , providing we have any tenderness or sympathie as christians , let us be earnest in prayer fo● such . 4. we should condole such nation● and churches , that have a name , that they live , and yet are dead , who have only the sound of the gospel , with a bare and naked offer of jesus christ : and those , thô they b● free of idolatry and superstition , which ar● open blots and spots on this glory , and th● free of outward persecution , yet great strangers unto the riches of the glory of this gospel , s●rangers unto the power and operations of the same , having the name o● purity ▪ and g●spel truths amongst them , but no more ; and so are dying and perishing throug● an inward decay of life and power . the●● undoub●edly are also to be lamented over . 2. vse . as on this ground we lament th● state of the churches , so may we take up ● lamentation over the persons who live unde● the dew and sun-shine of the gospel , and nevertheless see no beauty or glory in the ●ame the glory the●eof is hid from ●heir eyes , an● they see no beau●y , nor desireableness , no● riches of glory in the same , the god of th●● world having blinded their minds 2 cor 4.4 . they look upon the gospel , as an artificia● composed fable ; they set no worth nor pri●● upon it as they should ; in place of glory , is a burthen whereof they would willingly be quite ; therefore they improve not the occasion , which they have for attaining to the knowledge thereof , and for having an interest in this glory : many are ind●fferent and gallio like , and in no ways lay the ●●siness to heart ; others are heart-enemies to this glory , and the power thereof ; many content themselves with the outward glory , without seeking inward heart knowledge of the riches of glory , which is to be seen therein . 3 vse . this affords ground of rebuke , unto several sort of people . as 1. unto such , who darken the glory of this gospel , with their errours , superstitions , inventions and false glosses , and all such , who in any measure darken and cloud the simplicity of this gospel , its glory and singular beauty . 2. such are to be rebuked , who persecute the ve●y name and profession of the gospel , and all who adhere to the same , as many do , who ( ●f possible ) would drive it out of the world. o! what aileth them , and offends them at this gospel , which is so ●ull of glory , and bringeth glory in it to poor soul● ? surely such men must be driven on and acted by the spirit of the devil , who is an unreconcilable enemy unto this gospel of glory . 3. it is for rebuke to such , who are enemies to the power and purity of the gospel ; who thô they may readily stand for the profession of it , and own that , yet their heart riseth against the life and power thereof , wherever they discern it ; and as a fi● occasion ●ff●rs them , they but laugh and mock at all that is more than an outwar● prof●ssion . it s true there is a beau●y and glory to be seen in the very ou●ward dispensation of the gospel , when performed in gospel purity ; but the more special glory , with the riches of the glory of the gospel , l●eth in the power thereof upon the soul , leading captive to the obedience of faith , and bringing them unto subjection unto christ ; and their heart riseth against that , wherein the glory and power of the same do●h most signally appear . 4. such are to be rebuked , who bring stains and shame , through ●h●ir scandalous life upon that gloriou● gospel , bringing up an evil report upon th● same ; and thereby occasioning enemies to desp●se and con●emn the same : o! what a da●k cloud doth the scandalous lives of profess●rs , raise over the ●ace of this sun ? this is far from adorning the doctrine of god our saviour in all things , which is required tit. 2.10 5. such are to be reproved , who will not s●ffer this glory , once to enter their souls , who c●st no● up the door of their souls , that it may enter in , and call not to the god o● glory , that he. who commanded the light to shine out of d●rkness , ma● shine into ●heir hearts to give the light of the knowledge of the glory of god , in the face of iesus christ. 2 cor. 4.6 . but on the contrary makes themselves hard against it , and refuse to accept of it : as appears from the following particulars . ( 1 ) they resolve to keep their old way , whatever be said unto them , they will not alter , they will remain the old men and the old women still . ( 2 ) they refuse to subject themselves unto the righteousness of god , and endeavour to establish a righteousness of their own ; now herein lyes the glory of the gospel , that it breaks us off from that course of self-seeking , that we might live and grow up in him , who is the head in all things . ( 3 ) they will not submit themselves unto the conditions of the gospel covenant , nor receive christ as he is offered in the gospel . ( 4 ) they will not forsake their old lovers , and especially that ash●aroth , that prime dagon , and principal idole self ; now the power of the gospel appears herein , that it makes the soul put out its right eye , and cut off the right hand , and cast away all its own righteousness , as so many menstruous cloaths and fil●hy rags . 4 vse . this requires of us sundry du●ies . as 1. we ought then to be very thankful unto god , that ever it hath pleased him to tryst us in the time and ●lace of his manifesting this glorious mystery ; what are we better than others , that have gone before us , or than many that live in other places of the world , who have never a● ye● s●en one blink of glo●● ? providing we could prise a right the worth o● this treasure , we should see ou● unspeak●ble and great obligations to thankfulness , 〈◊〉 as we would be forced to cry forth , what shall we render unto the lord for this benefi● and infinite mercy ? 2. we should esteem highly of this gospel , and priz● it much , that our despising thereof provoke not the lord to remove it ; that the sun might not go down over the prophets , nor the day be dark over them mic. 3.6 . and lest he might give us up unto the lusts of our own heart , and give us darkness in place of light , for our misprising and undervaluing the glory and light of the p●●cious gospel . 3. we should be much it p●ayer , to hold the gospel still in its power and purity amonst us , that it may shine in the midst of us , in its glory and beauty , as the power of god unto salvation . 4. we should endeavour on all occasions greatly to welcome ●he gospel amongst us , and to be ware that we oppose not the power and operation● of the same . o let the glory thereof shine it our h●arts ! and for that eff●ct let us lay ope● our selves to the beams of the same , that they may have free entry into our souls : les us lay aside all prejudices and love to our idols , and receive this light and glory in love , 5 let us not be satisfied until that we see and obtai● a more clear discovery of the riches of the glory of this mystery . to wit. ( 1 ) that this gospel discovers to us our wre●chedness , emptyness , madness , poverty , nakedness and every way undon●n●ss . ( 2 ) that it holds forth unto us the excellency of christ , in his person , nature , offices , works , and employments in the world. ( 3 ) that it draws hearts to him , and from our selves , and from all other lovers and vanities , wherewith heretofore we have been betwitched . ( 4 ) that it unites our souls to him through fai●h , that we may live in him , and he in us , and be one in him. ( 5 ) that it enclineth our hearts , unto a swee● union with the gospel comman●s , and to a living by faith in christ , and to a depending and resting on him for salvation , through his offe●ing of himself , and through his media●ory righteousness offered and hold●n for●h in the gosp●l ▪ and impu●ed ●o believers th●ough f●ith . ( 6 ) tha the discovery of this gospel makes us ●●ll in love with holiness , an● to work out our salvation with fear and trembling , leaning on jesus by faith , drawing life and power from him , who is given ●or a covenant un●o the people , that we might so g●ow up and bea● fru●t in him , and go from streng●h ●o streng●h in him , untill we appear be●or● god 〈◊〉 zion 5 use. this requires ● sel●-searching , whether or not we hav● ever attained a sav●ng si●ht of this glory , the riches of the glory of ●his mystery : and we may know it by these mark● as 1 mark. the light of the gospel discover● a fulness , a sensible fulness , a soul-satisfy●ng , and a soul-saving fulness , and a free and gracious fulness in christ. 2 mark. the light of the gospel discovers , i say , where this glorious light comes , it discovers sel● ▪ emptiness , self deceitfulness , and loathsomness . 3 mark. it takes the soul captive instantly to make choise of christ for all , to esteem of him above all , as the chief among ten thousand ; and to lay hold on him , on his own terms , with heart and hand , and to accept of him for all our wants , and for all that we desire , and to rest fully satisfied and content with him. 4 mark. it inclines the soul sweetly to employ christ in all their needs , to give him constant employment in all his offices , until he bring them home and land them in glory . 5. mark. it makes the soul , that hath a right discovery thereof , fall in love with holiness , and to make conscience of their ways , to walk circu●spectly to the glory of god , and to the praise and adorning the gospel profession , to the engaging of strangers unto the ●eceiving of the gospel . 6. mark. it will give them a high esteem of all , even of the smallest ordinance and institution of christ , and make them careful ●o keep them pure , and to improve them to the right end , and will make them help to maintain his cro●● rights and priviledges . ●s king in his ow●●●urch , and chief commander in ●is own house . — among the gentiles : these 〈…〉 of glory , 〈…〉 things . 1. 〈…〉 ●●credible in th● beg●●●ing of th● 〈…〉 the gentiles should be 〈…〉 priviledge , and exal●ed to 〈…〉 glory : for 1. 〈…〉 o● christ. 〈…〉 the 〈…〉 unto the 〈…〉 ordained , 〈…〉 first off●● of the g●spel , 〈…〉 to 〈…〉 with an 〈…〉 way of 〈…〉 mat. 10.5 . 〈…〉 who● are 〈…〉 enemies or 〈…〉 cou●● not only not tolerate , tha● 〈…〉 should be partakers of that 〈…〉 bad to spr●●● to 〈…〉 , th● be saved — 1 thes. 〈…〉 worl●●either 〈…〉 of heaven , 〈…〉 further the apostles themselves notwithstanding of their ample and large commission to g● and teach and baptize all nations . math. 28 ▪ 18 , 19. and notwithstanding they were fo● that end qualified and furnished , with extraordinary gifts of the holy ghost , yet could hardly be perswaded to preach this word among the gentiles ; for we find that peter w●● examined by the rest of the apostles , for b● going unto cornelius . act. 11.2 , 3.3 . th● gentiles were looked upon with an ill eye an● contemned , therefore called sinners of th● gentiles . gal. 2.15 . and as without christ , so aliens from the common-wealth of israel , a●● strangers from the covenants of promise , havin● no hope , and without god in the world. ephes. : 12.4 . yea they were accounted dogs , an● unworthy to eat of the childrens bread ▪ se● on that ground , christ seemed to cast off th● poor cananitish woman , to whom he answered , i am not sent , but unto the lost sheep of the house of israel . math. 15. 2. notwithstanding of all this , the lor● so ordered it , that the gospel got entranc● under the gentiles , while he sent his apostle● among them , and blessed their labours , amongst them . act. 13.46 . and 14.27 . a●● 15 3 , 7.14.15 , 17 and 18 , 6 yea the ie● rej●cting of the gospel , occasioned the preaching of the same under the gentiles . a●● 23 46. and 8.6 . and the di●●i●●shing of 〈◊〉 iews , was the riches of the gentiles . rom. 11.12 . 3. hereby were the prophecies concerning christ , and his kingdom fulfilled ; the root ●f iesse must stand for an ensign to the people , and the gentiles must seek into it . isa. 11.10 . and 60.5 . his name must be great among the gentiles . mal. 1.11 . and to such , had christ a commission to come in an appoin●ed time isa. 42.6.49.6 . act 13.47 . luk. 1.32 . so must he bring forth judgement to the gentiles . isa. 42.1 . math. 12.18 . see rom. 15.9 , 10 , 11. 4. and as this was an eminent evidence of this mystery of wisdom , love , and free grace , which was long kept bide in the heart of god , ephes. 3.3 , 4 , 5 so was i● that the apostles , who for a time , were unsatisfied , therewith at last held their peace , and glorified god , saying , then hath god also to the gentiles granted repentance unto life . act 11.18 . and paul accounted it his mercy to preach among the gentiles . ephes. 3.7 , 8. and magn●fied his office thereby . rom 11 13. and we find him often glorying therein . 1 tim. 2.7 . 2 tim. 1.11 . which , as it should stir up our hearts to admiration over that wonderful love and free grace of god , who hath sought after the gentiles in clemency and mercy , who had been so long debarred ; and establ●shed usi●● the faith of the great things promsed unto ●ut in ●he word , now 〈…〉 to see the old prophesies and 〈…〉 were 〈…〉 als● 〈…〉 〈…〉 our un●o 〈…〉 p●ay for them , upon 〈…〉 g●ven on their acc●un● , 〈◊〉 the lord in due time will accompl●sh ; a●d besides it should make us lay to heart ou● duty in managing aright t●● pri●iledge , in the thankful acknowledg●ment of the lord 's undeserved love herein , and by hearty embracing and welcoming this offer , and to walk worthy o● the same , in all holy conversation , to the glory of god. qu●st . but providing it be asked , whe●her all the gentiles see the glory , and know the richer of the glory of this mystery . i answer , no : for all have not the p●eaching of the g●spel among ●hem . if it be ●urther asked , if all th●se , to whom thi● gospel is preached , see ●h●s glory ? i answer , no. but only the saints among the gentiles , as app●ar● from vers 26 this is made manifest to the saints . where we see that it is a●●ne ●he sain●s , who have obtained g●ace to beli●ve this g●spel , and not every one who hears i● preached , who d●scern the riches of the glory of this mystery , which is in the gospel for 1. unto some he preaching of the glad tydings of the gospel , is the savor of death unto death . 2 cor. 2.16 . and unto their corrup●ed and prejudicated understanding it savours as a dead carion , wherein their souls hath no pleasure , yea it is as d●ath ▪ so that their rejecting of the gospel , and their averseness from it , proves their death and 〈◊〉 . 2. unto some it is but foolishness , as it was unto the greeks . 1 cor. 1.23 . and matter of mocking and derision , as the doctrine of the resurrection , was unto these of athens act. 17.32 . many have no better op●nion of the ambassadours of christ , who are sent to preach the gospel , 〈◊〉 fest●s of paul , act. 26.24 . and of the believers of the gospel , than the pharisees had of the multitude ioh. 7 49.3 . unto some christ is a rock of offence , and the preaching of the gospel of christ , is a stumbling block unto them , even as unto the iews , who stumbled at the stumbling stone and rock of offence . 1 cor. 1. ●3 . rom 9.32 , 33. even as christ himself was for the fall of many , so the preaching of the gos●el is the occasion of the ruine of many . 4. many will not hear the gospel with faith , and therefore it cannot profi● them , not being mixed with faith in th●m that heard it . heb. 4.2 . neither will they receive it in love , nor receive the love of the tr●●h . 2 thess. 2.10 . and therefor● sa●●●oe 〈◊〉 ●hemselves unto th● righteousness of god , held out unto them therein rom. 10.3 . they will not suffer the word of instruction to get any room in their souls , but they receive this grace of god in vain , and through unbelief they reject it , they will not obey this form of doctrine , nor yeild themselves servants thereunto . 5. the god of this world hath so blinded the minds of them which believe not , that the light of the glorious gospel of of christ , who is the image of god , cannot shine unto them ; so that they can discern nothing of the glory of the same . 2 cor 4.4 . and some blinded by a judgement from god , are therefore no co-partners of this revelation . math. 11.25.6 . some see a glance , some da●k half glimmerings , of this glory , but discern not the glory of this mystery , they get some sight , which may occasion some litle work and operation in them , nevertheless they continwe strangers unto the true spiritual glory thereof : for ( 1 ) they may see so much therein , as may engage them to a profession of the same , for a time in a fair day , when i● is accompanied with no persecution ; but ●ven as the stony ground having no deepnes● of earth , whe● persecution comes , they immediatly forsake the gospel , and turn their back upon it . math. 13. ( 2 ) they may readily see so much in it , as makes them willing●● to part with somewhat , but not that in●● which will make them willing to forsake 〈◊〉 for christ ; the cares of the world , doth not only choak all again , but creats a mist in their eyes , which totally cloudeth and darkneth this glory ( 3 ) they may see that which may inwardly affect them , as agrippa to be almost christians . act. 26. and no more . ( 4 ) they may readily have some general knowledge of the letter and out-side thereof , and may be great doctors and learned preachers , and nevertheless wholly strangers unto the power and life of the same . ( 5 ) yea they may attain some resemblance thereof , and as it were some glorious sparklings , such as the apostle speaks of , heb 6.4 , 5. but alone unto true believers , the lord maketh known and manifesteth this glory , and maketh them to see the riches of the glory of this mystery ; these see it , to whom he discovereth those secreets which are kept hid from the wise of the world ; they s●e it , who see that glory , which changeth the soul , so that thereby , they are changed into the same image , from glory to glory , even as by the spirit of the lord. 2 cor. 3.18 . but what is that sight they get , which others are strangers unto ? ans. 1. they see a special necessary good , which deeply affecteth the heart ; others only win at some conceptions , that goeth no further , than the head. 2. they see something directly applicable unto to their case and condition , and is very sut●able unto them , where●● others look on these things , a● more the concernment o● others than themselves . 3. they see the good is co●pleat , all-sufficient , necessary and satisfying , which is held out in this gospel , and therefore they seek not after more , provi●ing they obtain that , they judge their lot is fa●len unto them in pleasant places , and that t●ey have goodly heritage . 4. they see somewhat of that soul-ravishing profound counsel of redemption , wherein all the persons of the tri●ity are engaged to carry on and perf●ct the same , and ●●ey see herein such glory , that it makes them long for heaven , that they might obtain a more broad and wide look o● that divine mysterious on-carrying of the wa● of salva●ion , wherein so much of god , and of his glorious attribut●● , in such a lofty way doth appear . 5. th● 〈…〉 that therein , 〈◊〉 reache● 〈…〉 soul , a●d make●h them , that 〈…〉 〈…〉 〈…〉 and soul , giving their 〈…〉 , as be●ng al●ogether p●ecious 〈◊〉 soul satisfying . 6. they see that which makes them 〈◊〉 willing , and 〈…〉 all and ●●ll every thing , 〈…〉 once they 〈…〉 invaluable 〈◊〉 7. they se● that light which hath that pow●● and force therein , that bringeth under their irregular love to the world , and all other vanities , together with the strong corruptions that molest them . 1 vse . it needs then be no strange business , that there are so ●ew , that highly esteem of this gospel , and that so many undervalue and contemn it ; seeing there are so few real saints , who alone can see the glory and singula● excell●ncy of this gospel . oh! it is a sealled 〈◊〉 , even unto them who 〈◊〉 hear it , 〈…〉 the ou●ward ●h●ll , and 〈…〉 sweet and deli●a● kirnel 〈◊〉 . 2 vse . behold here ●he touch-stone , whereby every one must ●●●mine himself , and judge of himself , wh●●her 〈◊〉 be in the faith or not ; this special sight and discovery is alone peculiar to believe●s , the spirit of light which they have received in the gospel , makes them now see another sight than formerly they could apprehend or understand . o the depth of wisdom , power , love , grace , righteousness and mercy , which we now daily more and more discover ! o what heavenly and divine glory shines therein , and ●ha● in the very meanest of all christ's precepts ! othe●s take but a carnal and general look of th●se ordinances , and therefore not so tender nor so zealou● of them , who can bear with the mixtures and inventions of men amongst them , and can fancy a beauty , decency and consistency in these inventions , whereas there is nothing in them but a vile deformity : and as for the substance of the gospel , the glad tydings of peace & reconcîliation with god , it is unto them an indifferent business far from being all their salvation , & all their desire ; their hearts cannot embrace the gospel , as the glorious manifestation of the son of god , which brings to light , life and immortality ; they see not the glory of god in the face of jesus christ. wo then to such , who have not more knowledge of this business ; then 1. a literal speculative knowledge of this glory of god , which pusseth up , and filleth the soul with wind and vanity , and never sinketh deep into the soul. 2. a tickling outward motion , with somewhat of acquired knowledge , that only affecteth the person , as the lovely song of one that hath a pleasant voice . ezek. 33.32 . their ears are tickled with the new tydings of salvation , and of a mediator to preserve them from the wrath of god , and that is all . 3. who have no more than some small tastings in the time of a communion , or at some o●her solemn occasion , that take● more on them than ordinary , but is instantly suffocate , without taking further root . 4. wo also to such , that have but some light that forceth to some half works , and to some raw wishe● , that all might be better , some flashes of resolutions and hasty undertakings , which occasioneth somewhat that looketh like a change , thô ●las ! their heart in the interim is cleaving to their abominations , and going out continually after their covetousness . to whom god would make known , &c. these words may have respect both to the outward manifesting of the mystery of this gospel truth ; as as also to the making known and discovering of this truth of the gospel effectualy on the heart , which is more especially here to be understood , because that this revealed mystery is calldd , christ in them , the hope of glory . in respect of both these , the words hold forth two thing● : first , that this revelation is of god. secondly , that it is an act of his free grace and free love. as to the first , to wit , the outward making known of the gospel ( which we shall pass in a word ) we see , that as this gospel is alone of god , who is the author thereof , so the outward publishing of the same dependeth on his free grace and will , so that he sends it to whom he will , and to whom he will , he sends it not ; see act. 16.7 . the spirit suffered not paul , and his companions to go unto bithynta : however satan and his instruments may have a hand therein , nevertheless we are to look mostly to god , who has the chief hand in i● ▪ who followeth his own resolution , sending the gospel , where he has any to bring in thereby , be it one soul or moe , or to 〈◊〉 one lost groat , or one wandering sh●●p , which finding incapacitate either to le●d or drive , he taketh it on his shoulders ; rej●ycing . luk 15.5 . christ went ove● to the g●da●ens ●or one poor soul : paul 〈◊〉 charged to abide at 〈…〉 the 〈…〉 gospel of salv●●ion , and th●t 〈◊〉 〈…〉 the publishi●g of 〈…〉 time and place , w●er● 〈…〉 providence of god have ou● 〈…〉 that we abase our selves in 〈…〉 be ashamed of our unsuteable 〈…〉 him , who hath sought us ou● , 〈…〉 many thousands , whereas we 〈…〉 as any , only th●t he 〈◊〉 give ●●●vidence of the freeness of his 〈…〉 3. that we walk more 〈…〉 benefit , that he 〈…〉 the 〈◊〉 , when 〈…〉 the conside●●●ion 〈…〉 as to ●ear , 〈…〉 the remov●●● the 〈…〉 us , as he 〈…〉 revel 2.4 . tha● 〈…〉 god 's soveraign t● , who singularly in this disposeth as he will : our carnal hearts are sometimes ready to rise against him , and to wonder wherefore he suffers so many rich nations to be so long without one word of the gospel of salvation , and suffers it to remain there , where the people i● wearied thereof , and would willingly be quite of it ; but his will should answer all such objections in us , and settle all such distempers in our hearts : we must be satisfied herein , for he doth what he will in heaven and earth , and gives no account of what he doth . as to what relates to the other part , which is here principally to be understood , we learn. first , that it is god alone , who can make known unto the soul the glory and riches of this mystery , and do●h effectually publish and reveal it ; this requires the revealing of the arm of the lord. isa. 53.1 . for flesh and blood cannot do it , but the father which is in heaven math. 16.17 . and the spirit . ephes. 3.5 . the god of our lord iesus christ , the father of glory , must give unto us the spirit of wisdom , in the knowledge of him. ephes. 1.17 . see vers. 9. therefore the spirit is promised for that effect . ioh. 14.26.1 cor. 2.10 , 11 , 12. gal. 1.16 . this appears further from the natural state of mankind , who cannot know these mysteries without a divine powerful revelation & manifestation of the same in them . for 1. natural men are by nature blind , without knowledge , lying and living in darkness ; and wha● can they then discern ●n these m●steries ? revel 3.17 . luk 4.18.1 pet. 2.9 . act. 26.18 . isa 42.7 . they are in darkness , and darkness hath blinded their eyes , 1 ioh. 2 11. they walk in darkness , and ly in da●kness . 1 ioh. ● . 6 . 1 ioh. 2.9 they are of darkness . 1 thess. 5.5 . they are called darkness it self . ephes 5.8 . yea under the power of darkness . col. 1.13 2. therefore they are under a natural impotency and unfi●ness to understand the things of god. 1 cor. 2 14. the natural man receiveth not the things of the ●pirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned . 3. besides this natural impotency in the understanding , to take up and know these mysteries , there is also an acquired moral inability seated in him , through misunderstanding and prejudice against the mysteries of god : for it is said of the natural man , 1 cor. 2 14 that he receiveth not the thing of the spirit of god , for they are foolishness unto him ; therefore , was the preaching of christ cruc●fied , unto the jews a stumbling block , and unto the greeks foolishness . 1 cor. 1.23.4 . yea the carnal understanding is enmity against god ; it submits not it self to the law of god , neither can it . rom. 8.7 , 8. so that there is also a pravity and impotency in their will ; therefore saith christ , that a corrupt tree cannot bring sorth good fruit. math. 7. the ethiopia● canno● change his skin . ier. 13 5. there is an acquired habitual ave●ssness , through the pravi●y of our inclinations : by nature people are so w●dded and glewed to their lusts and idols which they will not ●ors●ks ( which augments their natural antipathy against the gospel ) so that they are enemies in their minds by wicked works col. 1.21.6 . besides all this , the devil , who is the god of this world , i● working in th●m . ephes 2.2 . who more especially so blinds the minds of those who do not believe , that the light of the glorious gospel of christ , who is the image of god , may not shine unto them . 2 cor. 4.4 . this needs no ●u●ther evidence , being more than manifest by daily experience ; no preaching will once pick on some ; yea christ himself preached unto many who go● no profit thereby ; the great things of god's law , are accounted bu● a strange thing by some . hos. 8. many have eyes and see not , ears and hear not . 1 vse . we are hereby called to be established in ●he faith of this truth , that it is only a divine power , which can mak● known unto us and in us the gospel truths ; we by industry and education , with some ordinary light of the spirit , may win to understand the letter of the gospel ; but in respect of the saving manifestation of this mystery , there is a necessity of a real , discriminating , special , immediate , inward and powerful operation of the spirit of god in the soul , driving away the natural darkness , and received prejudices , creating divine light in the mind and understanding , and so forming in the soul , a spiri●ual patern of the glorious mysteries of the gospel : for until this enlightning operation and revelation of the spirit come , all will be to no purpose . 2. vse . so should we have a loathing and aversion of that dreadful doctrine , which says , that this divine spiritual enlightning is not needful , but alledge that moral perswasion , with the outward revelation is sufficient ; whereas none who hath any knowledge of his own heart can be so stupid , that he should not see so much of the darkness of his own understanding , that no less than a divine power must be exercised and put forth in order to this his enlightning : and what doth this opinion else , but signally vilifie , and palpably deny the divine mystery of this revelation , and lamentably blow up the empty creature with pride , ambition , and a foolish conceit of himself to retain somewhat , whereby he may ( as he ●ancies ) be the less obliged to god , and may have ground to thank himself , to sacrifice unto his own net , and burn incense unto his own drag . what a ruining and dreadful enemy is this opinion , against the exalting of the power of god's grace , and against folks carrying therein with subordination and dependency on god , and against all prayer unto god. 3 vse . however this be only god's work , and his powerful work ; nevertheless none ought because of his impotency and natural ignorance to account himself therefore discharged , exeemed or delivered from guilt : for ( 1 ) our natural impotency is our sin. ( 2 ) besides there is ever real opposing and rejecting of this light , in all such as are come to the years of discretion , who hear this gospel , and a wilful contemning of this light , which will abundantly stop the mouths of every one ; and this often appears either by their neglecting of the means , or by their negligent and sloathful improving of the same , and their not using , but misusing of the light which they have , &c. 4 vse . notwithstanding this be god's work , yet we should not cast off the means , for hereby it pleases the lord to convey life , and to come with that light and enlighten when and where he will ; for it ple●sed god by the foolishness of preaching to save — 1 cor. 1.21 . and faith come●h by hearing . rom. 10.17 . and however the means in themselves can do nothing , yet being ordained by him , as it is our duty , so we may have peace in waiting on the ●ree and glorious king , where he commands us to wait , and our waiting will sharpen our desires and longings after that blessed light ; yea when we are disappointed and cut off in our expectations , even this must serve for the further humbling and abasing of our selves , and to make us the more earnestly cry out unto him , who is the fountain of light , that he who has caused the light to shine out of darkness , would shine in our hearts , in giving us the light of the knowledge of the glory of god , in the face of jesus christ. 2 cor 4 6. our attendance on the means should be constant , because we know not , when he may come ; it is good to sow by all waters , and to sow morning and evening , and in our du●●es alone to eye him , knowing that all must come from him. and albeit there may many discou●agements arise to cause us give it over ; partly from without , sa●an crying , it is in vain to wait any longer , and partly from within , our hearts , looking on it as a desperat work ; yet this consideration that this enlightning is god 's working , may encourage and set us foreward again ; for god is a soveraign king , free to come when he will , so is he gracious and merciful , and can and will pass over many enormities , and much opposition ; yea ●urther for quieting of our hearts under all objections whatsomever , this may suffic● , he is god almigh●y , and unresistible in his workings ; he shall work , and who shall hinder it . 2 dly . moreover , we should learn from hence , that god maketh known this glorious mystery to whom he wi●l most freely , without hyre or price , it is an act of his wonderful free g●ace , he would make known &c. not by reason of any deserving or worth , in us , or by vertue of any pliabliness , or readiness in those , to whom ●his is made known , or of any necessary connexion betwixt the preparation in them and his work ; but meerly from his free grace and good pleasure ; for he is found of them that sought him not isa. 65.1 . therefore it is through faith that we are saved , and faith is not from our selves , it is the gift of god. ephes 2.8 . and not by the works which we have done , but accord●ng to his mercy we are saved . t it 3.5 . 1. vse . for instruction , and this should learn us , 1. to admire this wonder●ul and undeserved love towards us in this mystery , in respect of the very outward making known of the same to us , when kingdoms and nations more preferrable than we , ly still in darkness , or have corrupted and undone these truths by their errors . 2 that we with all ●hankfulness heartily acknowledge this mystery , and walk humbly under the sense of this undeserved favour . we are to fear the lord and his goodness , as also to meditate what an account we have to give for these rich mercies , lest we misimprove the same , and turn his grace unto wantonness , seriously laying to heart , that it shall be more tolerable for sodom and gomorah in the day of judgement , than for such , who have had these manifestations , and this light among them , and notwithstanding have desired darkness rathe● than light. 2. vse . for warning unto such , to whom the lord in a saving way , hath made known the riches of glory , by bringing it into their soul with power and efficacy : namely , 1. they should walk worthy of such grace and love , by carrying themselves humbly before him , remembring their nativity and the rock from whence they are hewed , that free free grace may get the honour of all 2. they should live in the admiration of this rich and free grace of god : what were you , or your fathers house , that god should have cast his eye upon you ? what could he see more in you , than in others , who yet 〈◊〉 in darkness , without these saving discoveries ? 3. they ought to endeavour to commend the riches of this grace and goodness to others , to speak good of him , who hath been so good to them . 4. they ought to make use of these discoveries , which god hath given them for the advantage of others , doing their outmost to win others , and to hold out somewhat of that light to others , that they may be brought in thereby . but i hasten now to the last point in this verse . to wit , that christ i● the soul is the riches of the glory of this mystery made known in the g●spel ; which is christ in you , saith he . this truth contains these three particulars . first , that a soul-union wi●h christ is the first intention , chief scope and d●sign of the gospel : this principally is intended therein , that christ may be near hand and within the soul. a second is , that in this union , consists the riches of the glory of the gospel , thereby is this riches made known , and here is their center : for the soul that is in possession of this union , is likeways partaker of the riches of this glory . thirdly , that this union of the soul with christ , or the bringing of christ unto the soul , is only the work of god , for he maketh known th● riches of the glory of the gospel . as to the first of these truths , we are to observe these two things , 1 ▪ that until ●he gospel come unto a soul with power and efficacy , the soul is without christ. 2. that the gospel is the instrument of god , whereby this union between christ and the soul is carried on ; and this is the end and design thereof . the first which is here premised , is clear from ephes 2.12 . before the gospel came to the ephesians , among the miseries wherein they were , this was the chief , that as they were withou● g●d , so also wi●hout christ , when the gospel fi●st comes among a pe●ple , it finds them fitting in da●kn●ss , and in the reg●on and shadow of death . mat. 4 16 ●sa . 9 2. and under the power of satan . act 26.18 . therefore it was the principal work of the apostles , where they came to preach christ , act. 9 20. and 8 5 vse . this being sufficiently clear , we are to lea●n thus to make use of it . as 1. earnestly to seek ●fter more solid and real convictions of these t●uths ; many yet lying in nature , and before whom the light of the gospel hath never shined in its power , dream notwithstanding that they have christ in them as well as others , and so deceive their own souls , and disappoint the great end of the gospel . a full conviction hereof , should dispose folk more earnestly to give ear unto the preaching of the g●spel . 2. these fools must not imagine i● sufficient , that they have the outward ordinances of the gospel , and under the administration of the same : for unless the gospel do come in p●wer , and in the evidence of the spirit unto ●h●m , the● may nevertheless abide without christ : yea and until they fi●d this in them , they will certainly continue christless and graceless . 3. they are called then to cry unto the lord , that he would reveal his arm in the preaching of the gospel , that they may not longer continue in in their s●d and lamentable condition the second is , that this gospel , and the administration of the same , is the appointed means , whereby this spiritual and saving union , is carried on , and that this is its princ●pal end and d●sign , appears from these g●ounds . 1 st . here is the off●r of this reconciliation and union held ●orth , christ comes in the preaching of the gospel ; and 1. he tells what is his father's mi●d and will , namely that they should accept of him , believe in him , and let him into ●he soul , for this is the great commandment and so much called for duty . ioh. 6.29 — this is ●he work of god , that ye believe on ●im , whom he hath sent . 1 ioh. 3.23 . and this his commandment , that we should believe on the name of his son jesus christ. 2. he entreateth them in his father's n●me to come , to open unto him , that he might come and take up his habitation with them . isa ●5 . 1 . revel 3.20.3 he pr●sses and drives on his request , su●e and desire , with many arguments and motives , as we have evidenced formerly . 4. he removes all the difficulties out of the way , by answering all objections , preventing all discouragements . o how full is the gospel of this ! 5. he upb●aids them that they come not unto him. joh. 5.4 . ye will not come to me , that ye might have life . 6. he waits patiently , with much longanimity upon them , ●●newing his sute● , cries and intreaties . a● which is palpable in the administration of th● gospel ; whereby appears sufficiently th●● this union betwixt christ and the soul , is th● great design and end of the gospel . 2 dly . herein the gospel , the conditions ar● cleared and laid open , whereupon this union must be accomplished ; namely , 1. that w● forsake all other lovers , and be fully satisfied that thereis a separation between us and them ; for we must foresake our fathers house , providing we will ●ave the king greatly to take pleasure in us . psal 45.10 , 11.2 . that we receive him freely without money and without p●ice . isa. 55.1 , 2.3 . that we receive him wholly , even as he offereth himsel● to be married unto us , that is as a priest , prophet and king for we must receive all of him , and not ● part of him. joh. 1.12.4 . that we receive him fully without reserve , absolutely without exception , seeing he is altogether lovely , and every way useful and absolutely ne●essary . 5. that we receive him for every work and imployment , for sanctification as well as justification . 6. that we jointly deny our selves , take up his cross and follow him. mat. 16.24 . 3 dly . in this gospel , we have the nature of this union . viz. the indwelling of christ manifested unto us : for here is declared , 1. that is indwelling of christ , and union with him , mysterious . profound , unsearchable , and comprehensible , ephes : 5.32.2 . that is wholly spiritual , so that they become ●he spirit , 1 cor : 6.17 . they are made parkers of his spirit , rom : 8.9.3 . that it a near and inward union , so that no com●●rison can sufficiently demonstrate it , as we ●●ve heard before . 4. that it is permanent ●●d inviolable , nothing can make a separati●● here , rom : 8.38 , 39.5 . that it is glo●●ous & exceeding excellent . 6. that it is very useful and profitable union , having ●●effably great and wonderful advantages , ●oth here and hereafter . 4 in this gospel we have what christ did for ●●e carrying on of this union , how he is be●●me a mediator & cautioner , taking upon ●●m to make peace and reconciliation ▪ and so 〈◊〉 satisfie justice for their sins , how in the ●●lness of time , he has come , and has given a ●●ll and perfect satisfaction according to his ●ndertaking ; how he hath purchased of the ●ather all that was accounted necessary for the ●●rrying on of this union in respect of the e●●ct ; how he lives forever as an intercessor , ●●r that end and effect ; how he as king and ●ead of the church hath appointed ordinan●es and laws ; how that he hath blessed them ●●cording to his good pleasure for that effect ; ●nd how he hath sent his spirit to work up his chosen to a cheerful receiving of his offer ; a● this , and much more is made known in the gospel . 5. here is held forth and cleared , what is required on our part , in respect of obtainin● possession , and to be possessed of this noble spirit , and to win at this union : namely , 1. tha● we forsake all our righteousness , with al● other idols and lovers , which poss●s● our so●l● 2. that we acknowledge and be convinced o● our own inability , and natural unwillingnes● to open unto him . 3. that we attend on th● means appointed , and on him in the mean● 4. that we lay a side all prejudices . 5. tha● we lay our selves open to his approaches . 6. that we cry and long after him , and his company so as we can . 6. here in this gospel is made known , tha● this opening of the heart for christ , is a wo●● above nature , and that christ is the au●ho● and finisher of faith , heb. 12.1 , 2. and that no man can come until the father draw him . ioh. 6.44 . 7. here is also discovered that notwithstanding ●he lord wonderful in council , mighty indeed , hath thought good through the foolishness of preaching to save those that believe , 〈◊〉 cor. 1.21 . and to make use of plan●ers an● waterers , albeit neither of them can do good , providing he give not the increase . 1 cor. 3 ▪ 5 , 6 , 7. and therefore hath he sent labour●rs to his vine-yeard to labour and work there , ●o that they are labourers together with god cor. 3.8 , 9. he sends his servants , as so ●any amb●ssadors to court a bride for christ. ● cor. 5.20 , and 11 , 2. therefore they ●ome in their masters name , and lay forth ●he articles of agreement and reconciliation , ●nd he himself must and will through his spirit ●etermine and perswad unto an opening . vse , from all that is said appears that the gospel and the preaching of the same is the ●eans appointed of god , for this end , and ●hat it is the chief and grand design of the preached gospel to work up the soul into this un●on with christ , and make the heart to open , ●hat the king of glory may enter in : which ●hould incite to these things . 1. to a high es●eemation of the gospel , as being such a noble mean ordained for such an excellent end ; to account highly of it , ( i say ) and of such who are appointed to carry these glad tidings of the great salvation , and to ha●ken unto it & them , as such noble means of gods appointment . 2 that we may have this end before us in the administration of the gospel ; the ministers should so preach it , and the people should so hear it , as a mean ordained for that end , and never to rest s●ti●fied , or much less to think all is well , until this end be first attained , to wit , that christ be formed in the soul : o! it were desireable to see that the ministers in preaching of the gospel were ( as it were ) traveiling 〈◊〉 birth to obtain this end , gal. 4.19.3 . that 〈◊〉 lament the estate of such who miss this glorio●● gospel , & of those who have but the sound of t●● gospel without the power thereof . 4. that 〈◊〉 be thankfull for this inesteemable priviledg● and so be sensible of the same , and be care●●● that we provoke not god to remove this adva●tagious & most useful candlestick . 5. that 〈◊〉 have compassion on those who are desperat● wicked , that they are so wearied of this prec●ous gospel , that they hate , oppose , ruine , y●● persecute the same : o what a misery is th●● for poor souls to forsake their own unspea●able riches . the third thing is , that this vnion , to wit● christ in the soul , is the riches of the glory 〈◊〉 this gospel mysterie ; and this appears . 1. in th●● it is the principal and chief business , which th● infinitly wise god had be●ore him in the eternal counsel of his will , to work out by th● dispensation . 2. the lord who is the autho● of this gospel , is thereby gloryfied in his glorious attributes , christ exalted and made 〈◊〉 see the travel of his soul , and the pleasure o● the lord prosper in his hand , and the grea● designe therein principally intended next th● glory of god , to wit , the eternal compact between god and the mediator , is then begun 〈◊〉 be accomplished . 3. all the draughts of th● glorious gospel , terminate here as in a cente● 4. then beginneth ●he soul to kn●w what are the excellen● riches of the 〈◊〉 of love , grace and w●sd●m , that are brough● to light throug●t the g●spel , then , and not untill then , begin ●hey to be part●k●rs thereof . vse , this serves to set us all a wo●k to a serìous enquiry and tryal , if the gospel hath had these noble fruits in us , which may be known from what hath been formerly mentioned of christ his being in the soul : and we are never to think we see or know any thing of the r●ches of the gospel , ( how great soever a measure of kn●wledge otherwayes we may have attain●d , or be partake●s of ) un●il this union be wrought ; and prov●ding this be wrought , then we may well sit down contented , what ever other things we want , as having now in thi● union the whole riches of the g●spel , as in a treasure laid up in our souls . o what a condition must this b● ▪ the last thing i● , that thi● fruit of the gospel , and ●his sh●rt compend of the riches of its glory ; is of god , and wrough● by him , he makes i● known , and the reason is clear ; ●or , 1. man by nature hates christ , will no● welcome him , much less let him in to dwell in the soul ; they hate bo●h him and his father , ioh. 15 24 2ly . the l●gh● which must discover this enmitie , together wi●h the miserie that accompanieth their estate , who are w●thout christ , is divine ; these saving discoveries are only attainable through a divine supernatural illuminati●● ▪ now it is god alone that openeth the eyes of the blind . 3ly . as it is god alone that taketh away the natural blindnes● of the understanding , and sends divine light into the soul ; so must he guard off , and remove the natural pravity of the will , and do away the stony heart , and make his people willing ; after this manner must he open th● heart , as he opened the heart of lydia , acts 16 . 14.4ly . even so must god by his immediate powerful grace effectually work the consen● unto the offer made in the gospel ; and how ever this work of the lord be powerfull and irresistable , overcoming all opposition from without and within , nevertheless it is without force and violence ; for though he draw , yet he draweth with the cords of men and bonds of love , strongly convincing , making the soul effectually to submit and give it self over , seing the heart is in his hand , he can turn it whether he will ; as he pouers in grace , so he makes the soul willing . 1. vse . this should serve to teach those who are made partakers of this union , to know whom they have to thank for it , and who should have the praise and the honour of this noble and glorious work , and make them far from thinking or saying , that they themselves have made the difference , or from offering sacrifice unto their own net ▪ in respect o● his grace . 2 , vse . this should also learn others , where the right door is ▪ whereunto they must betake themselves o! poor souls look to him , and to him alone , and wait at the posts of his door , forsaking your own strength , and despairing in and of your selves . finis . of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90278 of text r206527 in the english short title catalog (thomason e614_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 221 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90278 wing o783 thomason e614_2 estc r206527 99865668 99865668 117916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90278) transcribed from: (early english books online ; image set 117916) images scanned from microfilm: (thomason tracts ; 94:e614[2]) of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. [10], 97, [1] p. printed by peter cole, at the sign of the printing-press in cornhill, near the royal exchange, london : 1650. annotation on thomason copy: "4th oct.". reproduction of the original in the british library. eng jesus christ -crucifixion -early works to 1800. death -religious aspects -christianity -early works to 1800. redemption -early works to 1800. a90278 r206527 (thomason e614_2). civilwar no of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered,: the u owen, john 1650 38882 15 310 0 0 0 0 84 d the rate of 84 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of the death of christ , the price he paid , and the purchase he made . or , the satisfaction , and merit of the death of christ cleered , the universality of redemption thereby oppugned : and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions , and objections of mr baxter . by j. owen , minister of the gospel . london : printed by peter cole , at the sign of the printing-press in cornhil , near the royal exchange , 1650. to the right honourable , oliver cromwel , esq lord lievtenant of ireland , &c. to excuse the dedication of a book , which seems not to be like apples of gold in pictures of silver , in a time of so much preparation for war , this is my apologie : the brief discourse following , being composed in ireland , where through the presence of god with you , in your great employment , i enjoyed peace and quietness for a season in the service of my master , and now stepping into the [ ⁂ ] world , by providence , upon your return into this nation , it seems to crave the signature of your name at the entrance : besides , being almost wholly polemical ( for men of learning also , have their polemicks , and those , as in the mannagement of some , as pernitious to the nations professing the name of christ , as the contest of the sword ) it layes a second claim therunto , from its proportion to the present work whereunto you are called forth . perhaps the differences , about which the contest here mannaged , is , may appear to some , not to be of so great weight and importance , as to deserve that serious and publick agitation , which is now given to them : especially in these dayes , wherein things of neerer concernment to the foundation of faith , do come continually under debate . but besides that no one title , of the faith once delivered unto the saints , is to be yeelded unto gain-sayers , the way wherby opposition is made unto any truth , is seriously to be considered . it was said of caesar , that solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the cōmon-wealth , and therefore was the most earnestly to be resisted . in the broaching of many opinions , abhorrent from the truth of the gospel in these dayes , very few have gone soberly to work . for the most part , a perverse spirit of giddiness hath been mingled with their undertakings , wherby , though they have made a great noise in the world , and overthrown the faith of some , yet their beloved self-conceptions being full of self-contradictions , asserted with much passion and confidence , little reason or judgment , having no determinate end affixed to them , i no way doubt , but that in due time they will easily sink of themselves . he , with whom , in some part of this treatise , i have to do , hath been serious in his undertaking , and being not destitute of abilities for the carrying on of his intendment , it is requisite the truth by him mistaken , should receive a serious vindication , which i hope also is performed , so far as occasion , was by his writing , to me administred . neither will the things here discussed i am perswaded seem light unto you , who have learned to value every truth of god , at the rate , whereunto it is stamped from above : especially those which so neerly concern him , whom your soul loveth , as these following wil be found to do . for my own part , having no kind of interest in the things now a doing , neither one way , nor other , but only so far , as the great interest of christ and the gospel is concerned , nor any design in my thoughts , but only to lay hold of every orderly advantage to preach the lord jesus , and him crucified , even him alone ; and withal , to give testimony to the whole counsel [ ⁂ ] of god , as revealed in his word , in opposition to the many foolish delusions , which through the craft of satan , and the vanity of mens darkned minds , have got entrance into the world , continually lamenting the sad mistake of many ministers of the gospel immixing themselves so far in civil contests , as to make them oftentimes the subject of their publick pains in preaching and writing , i hope there is no need of an apologie , for my labouring in this kind . as to this presentation of these few sheets to you , besides what is above mentioned , my assurance of your faithful adherence to the forme of wholsome words , and pattern of sound doctrine , that cannot be gain-said , gave encouragement unto , june 1. your excellencies most humble and obliged servant , in our dearest lord , j. owen . to the reader . of all the controversies wherewith the disciples of christ , through the craft of satan , and their own knowing but in part , have in several ages been exercised ; there have been none of so great weight and importance upon all considerations whatever , as those which imediatly concern the person and grace of him , by whose name they are called . as his person was almost the sole subject of contest , ( of any moment ) for the space of many ages succeeding his converse in the flesh with the sons of men ; so in these latter dayes , through the darkness of their own spirits , and the seducements of the spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his grace , and the dispensation of the love of god towards mankind in him . yet have not these things been so distinctlie mannaged , but that as they of old with their oppositions to his person , did also labour to decry and disanul the work of his grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his grace , both as to the foundation and efficacy of it , have also wrested the things concerning his person to their own destruction . of those that have entangled the spirits of the men of this generation , turning aside many from the simplicitie of the gospel , and the truth as it is in iesus , none have been obtruded upon the saints of god , with greater confidence , nor carried out to a more unhappy issue , then such , as assisting corrupted nature to unbend it self from under the sovereignty of god , and loosening the thoughts of mens hearts from their captivity to the obedience of the gospel , do suit the mystery of god in christ reconciling sinners unto himself , to the fleshly wisdom and reasonings of a man : it was in our hopes and expectation , not manie yeers ago , that the lord would graciously have turned back all those bitter streams , which issuing from the pride , vnthankfulnesse , and wisdom of the carnal mind , had many wayes attempted to overflow the doctrine of the grace of god , that bringeth salvation ; but finding now by experience , that the day of the churches rest from persecution , is the day of satan's main work , for seducing and temptation , and that not a few are attempting once more , to renew the contest of sinful , guiltie , defiled , nature , against the sovereigntie , distinguishing love , and effectual grace of god , it cannot but be convenient , yea necessary , that the faith once delivered to the saints , be contended for , and asserted from the word of truth , in the like publick way , wherein it is opposed . it hath been the constant practise of all persons in all ages , who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those parts of their beloved conception and off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable souls : knowing full well , that their judgements and assertions being once engaged , such is the frame of mens spirits under delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . upon this account , those who of late dayes have themselves drank large draughts of the very dregs of pelagianisme , do hold out at first , only a desire to be pledged in a taste of the vniversalitie of the merit of christ , for the redemption ( or rather something else , well i wote not what ) of all and everie man ; finding this rendred plausible from some general expressions in the word , seeming to cast an eye of favour that way in the light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with loose , ambiguous , rhetorical expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it gad , being sent before , only to take up quarters for the troop that follows . to obviate this evil , which being thus planted , and watered through other subtilties and advantages , hath received no small increase , i have once and again cast in my mite into the treasury of that rich provision , which the lord hath inabled many men of eminent learning and pietie , to draw forth from the inexhaustible store-house of divine truth , and to prepare it for the use of the saints . in one of those treatises , having at large handled the several concernments of the death of christ , as to the satisfaction and merit thereof , in their nature and tendency , as well as their object and extent , and finding some opposition made to sundry truths therein delivered , i have attemp●ed through the assistance of grace , to vindicate them , from that opposition , in this ensuing discourse , as also taken occasion to hold forth sundry other things of weight and importance , of all which you have an accoun● given , in the first chapters thereof , whither i remit the reader . for the present there are some few things , which ( christian reader ) i desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . since , not only the compleat finishing of this treatise under my hand , which is now about 5 months ago , but also the printing of some part of it , the two dissertatious of dr davenant , of the death of christ , and of predestination and reprobation were setforth : in both which , especially the former , there are sundry assertions , positions , and thesis , differing from what is delivered in the ensuing treatise , and as i suppose repugnant unto truth it self : the whole of that perswasion , i confesse , which he endeavoureth in them to maintain , is suited to the expressions of sundry learned men , as austine , hillary , fulgentius , prosper , who in their generations deserved exceeding well or the church of god : but that it is free from opposition to the scripture , or indeed self-contradiction , is not so apparant . yea , through the patience and goodnesse of god , i undertake to demonstrate , that the main foundation of his whole dissertation about the death of christ , with many inferences from thence , are neither found in , nor founded on the word , but that the several parts therof , are mutually conflicting and destructive of each other , to the great prejudice of the truth therein contained . it is a thing of the saddest consideration possible , that wise and learned men , should once suppose , by tempering the truths of god , so that they may be suited to the self-indulgency of unsubdued carnal affections , to give any lustre to them , or in the least to remove that scandal and offence , which the f●eshlie minded doth take continually at those wayes of god , which are far above out of its sight . that this is the grand design of such undertakings , as that of the learned bishop now mentioned , even to force the mysteries of the gospel , to a condescention and sutablnesse unto the unpurged relicks of the wisdom of nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . whence else should it proceed , that so many unscriptural distinctions , of the various intentions of god in the business of redemption , with the holding out for the confirmation of one part of their opinion , viz. that christ died for all , and every one , in such a sense , those very arguments , which the most that own the truth of their inferences , do imploy meerly against the latter part of their opinion , viz in some sense he died only for the elect , with sundry inextricable intanglements , should fill up both the pages of their discourses . it is no way cleer to me , what glory redoundeth to the grace of god , what exaltation is given to the death of christ , what encouragement to sinners in the things of god , by maintaining , that our saviour in the intention , and from the designment of his father , died for the redemption of millions , for whom he purchased not one dram of saving grace , and concerning whom , it was the purpose of god from eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main design of that dissertation concerning the death of christ : what in that , and the ensuing discourse , is argued and contended for , according to the mind of god , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . for , 2 , that there are some more than ordinary endeavors for the supportment and re-inforcing of the almost conclamated cause of arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of truth and industry , as though , nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these controversies have been sifted , and to what issue they have been driven long ago . for my part , as i have not as yet of late , heard or read any thing of this kind , either from publick disputes , or in printed sheets , but only long since exploded sophismes , inconsequent consequencies , weak objections , fully , soundly answered many a day since , nor by the taste which i have already received , have i any reason to expect from the great endeavours which are entring the city of god with io triumphs any thing beyond fruitlesse attempts to varnish over with plausible appearances , formerly decryed invectives and reasonings , whose deformity and nakedness have been often discovered to the lothing of them by the saints of god ; so i no way doubt , but that the lord , whose truth is precious to him , will continue to powre out , from the rich provision which he hath made for the use of his church , and laid it up in the lord jesus , sutable gifts and abilities , against all opposition whereunto by the craft of satan it is exposed : i shall say no more , though occasion be administred to deplore that successe , which the spirit of seduction that is gone out in this hour of temptation , hath had in prevaising upon them that live in the earth , to turn away their minds from sound doctrine and the forme of wholsome words : only i desire to commend the reader unto those two apostolical cautions , one , 1 tim. 1. 18 , 19. the other , 1 tim. 6. 20. and to commit him to the grace of god . may 15th . j. o. of the death of christ . cap. i. the occasion of this discovrse , with the intendment of the whole . a few words will briefly acquaint the reader with the occasion of this discourse ensuing : it is now about 2 yeers since i published a treatise about the redemption , and satisfaction that is in the blood of chrst : my aym was to hold out the whole work of redemption , as flowing from the love of the father , dispensed in the bloud of the son , and made effectual by the application of the spirit of grace : and because in this whole dispensation , and in all the method of gods proceedings to make us nigh to himself in the bloud of jesus : there is no one thing so commonly controverted , as the object of that redemption in respect of the extent of it : that in the whole , i did specially intend . what by the grace of him ( who supplieth seed to the sower ) was attained in that undertaking , is left unto the judgement of men , upon the issue of his blessing thereunto ; altogether i am not out of hopes , that , that labor in the lord was not in vain . the universality of redemption ( one thing in that treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious truths , and eminent gifts , i was not without expectation of some opposition to be made thereunto : something also ( i have been informed ) hath been attempted that way ; but i am yet at so much quiet in that regard , as an utter nescience of them , can afford . only whereas many other questions are incidently , and by the way handled therein , as about the satisfaction , and merit of christ , &c. it pleased mr baxter , a learned divine , in an appendix to a treatise of justification by him lately published , to turn aside in the censure of some of them , and opposition to them . indeed most of his exceptions do lie rather against words , then things ; expressions , then oppinions ; wayes of delivering things , then the doctrines themselves , as the reader will perceive ; so that of this labour i might ease my self with this just apology ; that i was desired , and pressed to handle the things of that discourse , in the most popular way they were capable of , and in the best accommodation to vulgar capacities ; so that it is no wonder , if some expressions therein , may be found to want some grains of accurateness ( though they have not one dram the less of truth ) in a scholastical ballance : notwithstanding , because 1 i am not as yet convinced by any thing in m. baxters censure , and opposition , that there was any such blameable deviation as is pretended , but rather the words of truth , and sobriety , cloathing a doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right apprehension of them : i was willing once more to attempt whether the grace of god with me , who am less then the least of all saints , might give any further light into the right understanding of them according to the truth , to the advantage of any that love the lord jesus in sincerity . the true nature of the satisfaction of christ , with the kind of payment of our debt by him made and accomplished , is doubtless worthy of our most serious enquiry : the right constitution of the immediate effects of the death of christ , the relation of men to the election of god , and the redemption of christ , with their several states and conditions in reference unto those works of grace , ought to be of no lesse esteem : and that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other controverted truths about faith , justification , vocation , and the like : these are the subjects about which i am called forth in my own , or rather truths defence . for the treatise , and subject thereof , whose latter part gives rise to this ; i shall say no more , but as there are in it many footsteps of commendable learning , industry , and diligence ; so to my present apprehension the chief intendments of it , with very many occasional expressions of the authors judgement in sundry particulars , are obnoxious to just opposition from truth it self . it is not at all in my thoughts , to engage my self into the chief controversie there agitated ; though i could desire , that some to whom providence hath given more leasure , and opportunities for such employments , would candidly examine those aphorismes , for the further advantage of truth and light . but whereas the learned author hath to make streight the work he had in hand , endeavoured to cast some part of the doctrine of the satisfaction , and redemption of christ , as by me delivered , into a crooked frame , and that with some such passages of censure , as might have been omitted , without losing the least grace of his book , or stile : i shall with the lords assistance , endeavour to reinforce what of truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . the first thing then , which that learned divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of christ ; whether it be ejusdem , or tantidem ; and of the sense of those expresions , is our first debate : in handling whereof , i hope i shall not only satisfie the reader as to the truth of what i had before written ; but also further cleer the whole doctrine of satisfaction , with especial reference to the kind of the payment that christ made , and punishment which he underwent . the other head wrappeth in it self many particulars concerning the immediate fruit , or effects of the death of christ , the state of elect redeemed ones before actual believing , the nature of redemption , reconciliation , the differencing of persons in gods eternal purposes ; to the consideration of all which , and sundry other particulars , i have occasion offered me , in defence of the truth impugned . these now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : in the handling of them , i could not attend meerly to the advantage offered by m. baxters discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : so that i hope the reader may ( with some profit ) see the whole dispensation of the love of god to his elect through christ , with the relation of the elect in several conditions , unto the several actings of god in that dispensation succinctly laid down . the accommodation also of all delivered , to many weighty controversies , i have added . if the way of handling these things here used , be blamed by any , i hope the judicious will see , that it is such as the matter it self will bear . there hath not been many things in my whole enquiry after the mind of god in his word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; if the lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , i shall rejoyce ; it being always in my desire , that all things might fall out to the advantage of the gospel : and so i address my self to the matter before me . cap. ii. an entrance into the whole ; of the nature of the payment made by christ ; vvith the right stating of the things in difference . mr. baxter having composed his aphorismes of justification , with their explications : before the publishing of them in print , he communicated them ( as should appear ) to some of his neer acquaintance : unto some things in them contained , one of his said friends gives in some exceptions ; amongst other things he opposeth unto those aphorismes , he also points at my contrary judgement in one or two particulars , with my reasons produced for the confirmation thereof . this provoketh their learned author ( though unwilling ) to turn aside to the consideration of those reasons . now the first of those particulars being about the payment made for sin , in the bloud of christ , of what sort , and kind it is : i shall willingly carry on the enquiry to this further issue , whereunto i am drawn out . 1 he looks upon the stating of the question as i professedly laid it down at my entrance into that disputation , and declares , that it is nothing at all to the question he hath in hand , nor looking that way . he distinguisheth ( saith m. baxter ) betwixt paying the very thing that is in the obligation , and paying of so much in another kind : now this is not our question , nor any thing to it . append. p. 137. if it be so , i know no reason why i was plucked in to the following dispute , nor why m. baxter should cast away so many pages of his book , upon that which is nothing at all to the business he had in hand . but though there be nothing to this purpose , page 137 of my book , the place he was sent to , yet page 140 there is : as also something contrary to what is expressed in the former place , which he intimates in these words ; in page 140 , he states the question far otherwise , ( and yet supposeth it the same ) viz. whether christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : now what he means by ( not equivalent ) i cannot tell . 1 if he mean ( not of equal value ) then he fights with a shadow : he wrongeth grotius ( for ought i can find in him ) who teacheth no such doctrine : however i do not so use to english ( solutio tantidem . ) but if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the debtor , without the intervention of a new concession or contract of the creditor ( as solutio ejusdem doth ) then i confess grotius is against him , and so am i . so also ( god's gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this i plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation : this is gracious acceptance which grotius maintaineth : and so do i : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . thus far he . sundry things are here imagined , and asserted : 1 several passages are pointed at in my treatise , and a contradiction between them intimated . 2 various conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those conjectures , &c. wherefore to cleer the whole , i shall first give you in the passages opposed , and then vindicate them from mutual opposition , with what is besides charged on them . the first place mentioned in my treatise is in page 137. where after i had discoursed of the nature of satisfaction , in reference both unto things real and personal , i laid down a distinction in these words : there may be a twofold satisfaction : 1 by a solution or payment of the very thing that is in the obligation ; either , by the party himself who is bound , or by some other in his stead : as if i owe a man 20 pounds , and my friend goeth and payeth it , my creditor is fully satisfied . 2 by a solution or paying of so much although in another kind , not the same that is in the obligation , which by the creditors acceptation stands in lieu of it : upon which also , freedom followeth from the obligation , by vertue of an act of favour . what now sayes m. b. to this ? why ? it is nothing to the business he hath in hand . let then this pass , and look to the next passage , which is opposed , and supposed to stand in opposition to the other . having laid down the former distinction , passing on to some other things concerning the nature of satisfaction , and the establishment of that of christ from the scripture , in page 140 , i apply that distinction laid down before in general , to the kind of satisfaction made by christ , in these words : whereas i said that there is a twofold satisfaction , whereby the debtor is freed from the obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the obligation : the other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : it is worth our enquiry , which of these it was that our saviour did perform . and accordingly i refer it to the first . this ( saith m. b. ) is a stating of the question far otherwise then before , yet supposing it the same . but this i was so far from once mistrusting before , as that being informed of it , i cannot as yet apprehend it to be so . in page 137 i lay down a distinction in general about the several kinds of satisfaction , which page 140 i plainly apply to the satisfaction of christ , without any new , much less changed stating of a question . my whole aim in that enquiry , was to search out that kind of punishment , which christ underwent in making satisfaction for sin , viz. whether it were the same that was threatned to the transgressors themselves , or whether something else which god accepted in lieu thereof , relaxing the law , not only as to the person suffering , but also as to the penalty to be undergone ? the first of these ( and that with the concurrent suffrage of far the greatest number of protestant divines ) i assert with sundry arguments , page 141 , 142 , &c. 154 , 155 , 156. unto which assertion , he neither opposeth himself , nor once attempteth to answer any of the arguments whereby i proved it . this being my intendment , page 137 , i intimate that christ paid the same thing that was in the obligation , as if in things real a friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and page 140 i affirm that he paid idem , that is the same thing that was in the obligation ; and not tantundum , something equivalent thereunto , in another kind . the first of these is nothing to our purpose ( saith m. b. ) but the latter ; the latter crossing the former . so he . but truly ( such is my dulness ) i cannot as yet be won to his mind herein . but though i agree with my self , perhaps i do not with the truth . that description of solutio tantidem , viz. that it is a payment of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor , is peculiarly opposed . to make this expression obnoxious to an exception , m. b. divides it , that so it may be entangled with a fallacy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and first , he asks ( as before ) what i mean by [ not equivalent ] and hereunto suppossing two answers , to the first he opposseth a shadow , to the latter himself . 1 if ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a shadow , and wrong grotius : however i do not use so to english solutio tantidem . by [ not equivalent ] i mean that which is not of equal value , or certainly i mistook the word ; and if so , had need enough to have gone to m. b. or some other learned man , to have learned to english solutio tantidem . but , do i not then fight with a shadow ? truly cut my words thus off in the middle of their sense , and they will be found fit to cope with no other adversary : but take them as they lie , and as intended , and there is scarce any shadow of opposition to them , cast by m. b. passing by . my words are , ( it is not equivalent , but only in the gracious acceptation of the creditor : ) is not the plain meaning of these words , that tantundem in satisfaction , is not equivalent to idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? what is denied of it absolutly , is affirmed in some respect . he that sayes , it is not equivalent , but only in gracious acceptation , in that sense affirms it to be equivalent ; and that it is in respect of that sense , that the things so called , is said to be tantundem , that is equivalent . now what excepts m. b. hereunto ? doth he assert tantundem to be in this matter equivalent unto idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? it is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of gracious acceptance , ejusdem of none : and therefore they are not as to their end {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} equivalent . or will he deny it to be equivalent in gods gracious acceptance ? this he also contendeth for himself . though refusable , yet equivalent . what then is my crime ? i wrong grotius ! wherein ? in imposing on him , that he should say , it was not of equal value to the idem ▪ that christ paid . not one such word , in any of the places mentioned . i say , grotius maintains , that the satisfaction of christ , was solutio tantidem . will you deny it ? is it not his main endeavour to prove it so ? again , tantundem i say is not in this case equivalent to idem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : doth not m. b. labour to prove the same ? where then is the difference ? were it not for ignoratio elenchi in the bottom , and fallacia plurium interrogationum at the top , this discourse would have been very empty . 2 , but he casts my words into another frame , to give their sense another appearance ; and saith , if you mean that it is not equivalent in procuring it's end , ipso facto , delivering the debtor without the intervention of a new concession or contract of the creditor , as solutio ejusdem doth , then i confess grotius is against you , and so am i . of grotius i shall speak afterwards : for the present i apply my self to m. b. and say , 1 if he intend to oppose himself to any thing i handle and assert in the place he considereth , he doth by this quaerie-plainly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergon , and not of the efficacy of the satisfaction made thereby , that i there dispute . 2 i conceive that in this interrogation and answer , he wholly gives up the cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against grotius and himself . ; if ( saith he ) he mean that it is not equivalent , in procuring it's end ipso facto , without the intervention of a new concession or contract as solutio ejusdem doth , then i am against him . well then : m. b. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's end ipso facto : for saith he , if i say it is not equivalent , he is against me . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but is this his mind indeed ? will his words bear any other sense ? 3 whether tantundem and idem in the way of satisfaction be equivalent to the obtaining the end ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a great part of his discourse ) certainly is nothing at all to the question i there agitated ; maintaining , that it was idem and not tantundum that christ paid , and so the end of it obtained ipso facto , answerable to the kind of the efficacy and procurement thereof . but perhaps i do not conceive his mind aright : peradventure his mind is , that if i do maintain the satisfaction of christ to procure the end aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my adversary . but , 1 this is not here expressed , nor intimated . 2 it is nothing at all to me , who place the matter of the satisfaction of christ , in solutione ejusdem . 3 about the end of satisfaction in the place opposed i speak not , but only of the nature of the penalty undergone whereby it was made . 4 to the thing it self , i desire to enquire ; 1 what m. b. intends by solutio ejusdem in the businesse in hand ? doth he not maintain it to be the offendors own undergoing the penalty of the law ? what end i pray doth this obtain ipso facto ? can it be any other but the glory of gods justice in the everlasting destruction of the creature ? how then can it possibly be supposed to attain the end spoken of ipso facto ? if this be the only meaning of solutio ejusdem , in this sense , the end of it is distant from the end of satisfaction {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by the laying the penalty on christ , that god intended the freedom of those for whom he underwent that penalty , i suppose cannot be doubted : but in inflicting it on the offendors themselves , that he hath any such aim , wants an origen to assert . 2 whether the penalty due to one , may not be undergon by another ? and if so , whether it be not the same penalty ( the idem ) or no ? in things real , i gave an instance before : if a man pay twenty pounds for another who owed it , doth not he pay the idem in the obligation ? and may not this hold in things personal also ? of the satisfaction of christ procuring it's end ipso facto , ( i mean in it's own kind , for the death of christ must be considered as meritorious , as well as satisfactory if deliverance be attended as the end of it ) i shall speak afterwards in it's proper place . the present controversie is no more but this ; whether christ underwent the penalty threatned unto us , or some other thing accepted in stead thereof , by a new constitution ? which is all one , whether in laying our iniquities upon christ , the law of god was relaxed only as to the persons suffering , or also as to the penalty suffered ? that is , whether christ paid the idem in the obligation , or tantundum ? to suppose that the idem of the obligation is not only the penalty it self , but also the offendors own suffering that penalty , and then to enquire , whether christ underwent the idem , is to create an easie enemy , to triumph in his dejection . that the law was relaxed , as to the persons suffering , i positively assert ; but as to the penalty it self , that is not mentioned . of these two things alone then must be our enquiry . 1 whether christ in making satisfaction , underwent that penalty that was threatned to the offendors themselves ? 2 whether the penalty though undergone by another , be not the idem of the obligation ? of both these after the cleering of the residue of mr baxters exceptions . nextly he requireth what i intend by gracious acceptance , or rather giveth in his own sense of it , in these words . so also ( gods gracious acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this i plead not for : or else it is his accepting of a refuseable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation . this is gracious acceptance which grotius maintaineth : and so do i. thus far , he . now neither is this any more to the business 〈◊〉 have in hand . for , 1 the value of any satisfaction in this business , ariseth not from the innate worth of the things whereby it is made ; but purely from gods free constitution of them to such an end . a distinction cānot be allowed of more or less value in the things appointed of god for the same end ; all their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : now neither idem nor tantundum are here satisfactory , but by vertue of divine constitution : only in tantundem i require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . so that this gracious acceptance , is not an accepting of that which is less in value then what is in the obligation , but a free constitution appointing another thing to the end , which before was not appointed . 2 he supposeth me , ( if in so many mistakes of his , i mistake him not ) to deny all gracious acceptance where the idem is paid , which ( in the present case ) is false : i assert it necessary , because not paid per eundem : yea and that other person not procured by the debtor , but graciously assigned by the creditor . 3 to make up his gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the application of which distinction unto the payment made by christ , i cannot close with him . for , a payment is refusable either absolutly and in it self , or upon supposal : the death of christ considered absolutly and in it self , may be said to be refusable as to be made a payment ; not a refusable payment : and that , not because not refusable , but because not a payment . nothing can possibly tend to the procurement and compassing of any end by the way of payment , with the lord , but what is built upon some free compact , promise , or obligation of his own . but now consider it as an issue flowing from divine constitution , making it a payment , and so it was no way refusable , as to the compassing of the end appointed . thus also , as to the obligation of the law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : that former respect being also taken off by divine constitution , and relaxation of the law as to that , it becometh wholly unrefusable : that is , as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation . 4 doth not mr b. suppose , that in the very tenure of the obligation there is required a solution , tending to the same end as satisfaction doth ? nay , is not that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this discourse ? deliverance is the aim of satisfaction , which receives it's spring and being from the constitution thereof . but is there any such thing as deliverance once aimed at , or intended in the tenor of the obligation ? i suppose no . 5 neither is the distinction of solutio and satisfactio ( which mr b. closeth withal ) of any weight in this business ; unless it would hold {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it will not , and so is of no use here . for , 1 there is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to mr b. 2 whether satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after all this mr b. ads , yet here mr owen enters the list with grotius . where i pray ? i might very justly make enquiry from the beginning to the ending of this discourse , to find out what it is , that this word here , particularly answereth unto . but to avoid as much as possible all strife of words , i desire the reader to view the controversie agitated between grotius and my self , not as here represented by mr baxter , so changed by a new dress , that i might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 not whether the law were at all relaxed , but whether it were relaxed as well in respect of the penalty to be suffered , as of the person suffering ? that is , whether god be only a rector , or a rector and creditor also in this businesse ? ( which controversie by the way , is so confusedly proposed , or rather strangly handled by mr b. page 145 , where he adjudges me in a successeless assault of grotius , as makes it evident he never once perused it . ) 2 nor secondly , whether there be any need of gods gracious acceptance in this businesse , or no ; for i assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 neither thirdly , whether the satisfaction of christ considered absolutly , and in statu diviso , and materially , be refusable , which i considered not , or be unrefusable , supposing the divine constitution , which grotius ( as i take it ) delivered not himself in . nor , 4 about the value of the payment of christ in reference to acceptance ; but meerly ( as i said before , ) whether the lord appointing an end of deliverance , neither intimated nor couched in the obligation , nor any of it's attendencies , constituting a way for the attainment of that end , by receiving satisfaction to the obligation , did appoint that the thing in the obligation should be paid though by another , or else some new thing that ( of it self , and by it self ) never was in the obligation , either before or after it's solution : as the payment made by christ must be granted such , unlesse it were for substance the same which the law required . and here ( with most divines ) i maintain the first , viz. that the law was relaxed in respect of the person suffering , but executed in respect of the penalty suffered : relaxation and execution are not in this businesse opposed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that would see this further affirmed , may consult what i wrote of it in the place opposed , which is not once moved by any thing here spoken to the contrary . by the way observe , i speak only of the penalty of the law , and the passive righteousness of christ , strictly so called : for his active righteousness or obedience to the law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and confirmation of the doctrine of the gospel ) that it was the very idem of us required . i suppose none can doubt . what place that active righteousness of christ hath , or what is it's use in our justification , i do not now enquire , being unwilling to immix my self unnecessarily in any controversie , though i cannot but suppose that m. b. his discourse hereabouts gives advantage enough , even minorum gentium theologis , to ordinary divines ( as he calls them ) to deal with him in it . cap. iii. the arguments of grotius , and their defence by mr. baxter , about the penalty under-gone by christ in making satisfaction , considered . the state of the question in hand being as above laid down , let us now see what mr baxter his judgment is of my successe in that undertaking : concerning which he thus delivereth himself ; yet here mr owen enters the list with grotius , and , 1 he over-looketh his greatest arguments . 2 he slightly answereth only two . 3 and when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appear in order . append. pag. 139. a most unhappy issue as can possibly be imagined , made up of deceit , weakness . and self-contradiction . but how is all this proved ? to make the first thing appear , he produceth the argument over-looked . the chief argument of grotius and vossius ( saith he ) is drawn from the tenor of the obligation , and from the event . the obligation chargeth punishment on the offendor himself . it saith [ in the day thou eatest thou shalt die ] and [ cursed is every one that continueth not in all things , &c. ] now if the same in the obligation be paid , then the law is executed , and not relaxed : and then every sinner must die himself ; for that is the idem , and very thing threatned : so that here , dum alias soluit , simul aliud solvitur . the law threatned not christ , but us : ( besides that , christ suffered not the loss of gods love , nor his image and graces , nor eternity of torment , of which i have spoken in the treatise ) what saith mr owen to any of this ? let the reader observe what it is we have in hand . it is not the main of the controversie debated by grotius wherein i do oppose him : neither yet all in that particular whereabout the opposition is . now suppose ( as he doth ) that the punishing of the person offending is in the obligation , yet i cannot but conceive that there be two distinct things here : 1 the constitution of the penalty it self to be undergone . 2 the terminating of this penalty upon the person offending . for this latter , i assert a relaxation of the law , which might be done , and yet the penalty it self in reference to it's constitution be established . in those places then ( in the day thou eatest , &c. ) there is death and the curse appointed for the penalty , and the person offending appointed for the sufferer . that the law is relaxed , in the latter i grant , that the former was executed on christ i prove . now what sayes this argument to the contrary ? if the same in the obligation be paid , then the law is executed , not relaxed . then every sinner must die himself , for that is the idem and very thing threatned . so that here dum alias soluit aliud solvitur . answer : 1 the matter of the obligation having plainly a double consideration , as before , it may be both executed and relaxed in sundry respects . 2 the idem and very thing threatned in the constitution of the law , is death ; the terminating of that penalty to the person offending , was in the commination , and had it not been released , must have been in the execution : but in the constitution of the obligation which respects purely the kind of penalty , primarily it was not . death is the reward of sin , is all that is there . 3 we enquire not about payment , but suffering . to make that suffering a payment supposeth another constitution : by vertue whereof christ suffering the same that was threatned : it became another thing in payment , then it would have been , if the person offending had suffered himself . 4 that the law threatned not christ but us , is most true : but the question is , whether christ underwent not the threatning of the law , not we ? a commutation of persons is allowed , christ undergoing the penalty of the offence , though he were not the person offending , i cannot but still suppose that he paid the idem of the obligation . 5 for the parenthesis about christ's not suffering the loss of gods love , &c. and the like objections , they have been answered neer a thousand times already , and that by no ordinary divines neither ; so that i shall not further trouble any therewith . how this is the argument , the great chief argument of grotius and vossius , which mr baxter affirmes i overlooked . that i did not express it , i easily grant : neither will i so wrong the ingenious reader as to make any long apology for my omission of it , considering the state of the matter in difference as before proposed : when mr b. or any man else , shall be able to draw out any conclusion from thence , that granting the relaxation of the law as to the person suffering , the lord christ did not undergo the penalty constituted therein , or that undergoing the very penalty appointed , he did not pay the idem in the obligation , ( supposing a new constitution for the converting of suffering into a satisfactory payment ) i shall then give a reason why i considered it not . in the next place mr b. giveth in the two arguments wherewith i deal . and for the first , about an acquitment ipso facto upon the payment of the idem in the obligation , with my answer , refers it to be considered in another place : which though i receive no small injury by , as shall be there declared , yet that i may not transgress the order of discourse set me , i passe it by also until then . the second argument of grotius with my answer , he thus expresseth : to the second argument that the payment of the same thing in the obligation leaveth no room for pardon , he answereth thus : 1 gods pardoning compriseth the whole dispensation of grace in christ ; as 1 the laying of our sin on christ : 2 the imputation of his righteousness to us , which is no lesse of grace and mercy . however god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath it's foundation . 1 in gods will freely appointing this satisfaction of christ . 2 in a gracious acceptation of the decreed satisfaction in our stead . 3 in a free application of the death of christ to us . to which i answer , &c. so far he . though this may appear to be a distinct expression of my answer , yet because it seems to me , that the very strength of it as laid down , is omitted ; i shall desire the reader to peruse it as it is there proposed , and it will give him some light into the thing in hand . i apply my self to what is here expressed , and answer : 1 to the objection proposed from grotius as above , i gave a threefold answer . 1 that gracious condonation of sin , which i conceive to be the sum of the glad tydings of the gospel , seemeth to comprize those two acts before recounted ; both which i there prove to be free , because the very merit and satisfaction of christ himself was founded on a free compact and covenant , or constitution . now i had three reasons ( among others ) that prevailed with me to make gracious condonation of so large extent , which i shall expresse , and leave them to the thoughts of every judicious reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his determination is : for the weight of my answer depends not on it at all . and they are these : 1 , because that single act of remission of sins to particular persons , ( which is nothing but a disolution of the obligation of the law , as unto them , whereby they are bound over to punishment ) as it is commonly restrained , is affirmed by them whom grotius in that book opposed ( into whose tents he was afterwards a renegado ) to be inconsistent with any satisfaction at all ; yea , that which grotius maintains per tantundem . but now if you extend that gospel phrase to the compasse i have mentioned , they have not the least colour so to do . 2. whereas the scripture mentioneth , that through christ is preached the forgivenesse of sin , act. 13. 38. i do suppose that phrase to be comprehensive of the whole manifestation of god in the covenant of grace . 3 , god expresly saith , that this is his covenant , that he will be merciful to our unrighteousness , heb. 8. 12. by the way i cannot close with mr b. that this place to the hebrews , and the other of jeremiah , 31. 32 , 33. do comprize but part of the covenant , not the whole . god saying expresly , this is my covenant : to say it is not , is not to interpret the word , but to deny it . it is true , it is not said that is the whole covenant ; no more is it that christ is the way , the truth , and the life only . as the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of vniversality restrain in this . to say thus , because here is no condition expressed , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if you mean such a condition as god requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the covenant , whereof it is a condition , which is to effect all the conditions thereof , in the covenanters . this by the way , having resolvedly tied up my self from a debate of those positions which mr b. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many magisterial dictates , which with confidence enough are crudily asserted . this is ( to return ) my first answer , to the forementioned objection , with the reasons of it , whereunto mr b. excepteth , as followeth . 1 pardon implyeth christs death as a cause ; but i would he had shewed the scripture that makes pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be a part of it , or comprized in it . 2 if such a word were in the scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute . 3 else when he saith , that christs death procured our pardon , he meaneth that it procured it self . so he . to all which i say , 1 the death of christ , as it is a cause of pardon , is not once mentioned in any of my answers : there is a wide difference ( in consideration ) between gods imputation of sin to christ , and the death of christ , as the meritorious cause of pardon . so that this is pura ignoratio elenchi . 2 take pardon in the large sense i intimated , and so the death of christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to consist , of which before : but , in what sense , and upon what grounds , i extended gracious condonation of sin , unto that compasse here mentioned , i have now expressed . let it stand or fall , as it sutes the judgement of the reader : the weight of my answer depends not on it , at all . my second answer to that objection i gave in these words . that remission , grace , and pardon which is in god for sinners , is not oppossed to christs merits and satisfaction , but ours : he pardoneth all to us , but he spared not his only son , he bated him not one farthing . to this mr b , thus expressing it , ( but it is of grace to us , though not to christ ) answereth : doth not that cleerly intimate , that christ was not in the obligation ? that the law doth threaten every man personally , or else it had been no favour to accept it of another . it is marvelous to me , that a learned man should voluntarily chuse an adversary to himself , and yet consider the very leaves which he undertakes to confute , with so much contempt or oscitancy , as to labour to prove against him , what he possitively asserts terminis terminantibus . that christ was not in the obligation , that he was put in as a surety by his own consent , god by his soveraignty dispensing with the law as to that , yet as a creditor exacting of him the due debt of the law , is the maine intendment of the place mr baxter here considereth . 2 grant all that here is said , how doth it prove that christ underwent not the very penalty of the law ? is it because he was not primarily in the obligation ? he was put in as a surety to be the object of it's execution . is it because the law doth threaten every man personally ? christ underwent really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and thus to set it down , is but a petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3 how doth this elude the force of my answer ? i see it not at all . after this , i give a third answer to the former objection , manifesting how the freedom of pardon , may consist with christ satisfaction , in these words : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ ; but in three other things : 1 the will of god freely appointing the satisfaction of christ : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us . remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom pardon and remission is granted . it being the freedom of pardon that is denied . upon the supposals of such a satisfaction as i assert , i demonstrate from whence that freedom doth accrew unto it , notwithstanding a supposal of such a satisfaction : not that pardon consisteth in the three things there recounted , but that it hath its freedom from them : that is , supposing those three things , notwithstanding the intervention of payment made by christ , it cannot be , but remission of sin unto us must be a free and gracious act . to all this mr b. opposeth divers things . for , 1 imputation of righteousness ( saith he ) is not any part of pardon , but a necessary antecedent . 2 the same may be said of gods acceptation . 3 its application is a large phrase , and may be meant of several acts ; but of which here i know not . in a word this mistake is very great . i affirm the freedom of pardon to depend on those things ; he answereth , that pardon doth not consist in these things . it is the freedom of pardon , whence it is ; not the nature of pardon , wherein it is , that we have under consideration . but ( saith he ) how can he call it a gracious acceptation , a gracious imputation , a free application , if it were the same thing the law requireth that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? though i know not directly what it is he means by saying ( i call it ) yet i passe it over . 2 if all this were done by the persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these questions ; but this being otherwise , there is none at all , as hath been declared . 3 how the payment made by christ was of grace , yet in respect of the obligation of the law needed no favour , nor was refusable by justice , supposing its free constitution , shall be afterwards declared . to me the author seems not to have his wonted cleerness in this whole section , which might administer occasion of further enquiry and exceptions , but i forbear . and thus much be spoken , for the cleering and vindicating my answer to the arguments of grotius against christs paying the idem of the obligation : the next shall further confirme the truth . cap. iv. further of the matter of the satisfaction of christ , wherein is proved , that it was the same that was in the obligation . it being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition , what i had undertaken . mr baxter addeth , that i give up the cause about which i contend , as having indeed not understood him , whom i undertook to oppose , in these words : mr owen giveth up the cause at last , and saith as grotius : ( having not understood grotius his meaning ) as appeareth , pag. 141 , 142 , 143. whether i understand grotius or no , will by and by appear . whether mr b. understandeth me , or the controversie by me handled , you shall have now a tryal . the assertion which alone i seek to maintain , is this ; that the punishment which our saviour under-went , was the same that the law required of us : god relaxing his law as to the person suffering , but not as to the penalty suffered . now , if from this i draw back in any of the concessions following collected from pag. 141 , 142 , 143. i depracate not the censure of giving up the cause i contended for . if otherwise , there is a great mistake in some body of the whole businesse . of the things then observe according to mr b. his order , i shall take a brief account . 1 he acknowledgeth ( saith he ) that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) this is a part of the position it self i maintain , and so no going back from it : so that as to this , i may passe as a christian . 2 he saith ( ads he ) it was a full valuable compensation ( therefore not of the same . 1 this inference would trouble mr b. to prove . 2 therefore not made by the same , nor by any of the debtors appointment , will follow , ( perhaps ) but no more . 3 that by reason of the obligation upon us , we our selves were bound to undergo the punishment . therefore christs punishment was not in the obligation , but only ours , and so the law was not fully executed , but relaxed . 1 this is my thesis fully , the law was executed as to its penalty , relaxed as to the person suffering . 2 the punishment that christ under-went , was in the obligation , though threatned to us . 4 he saith , he meaneth not that christ bore the same punishment due to us in all accidents of duration and the like : but the same in weight and preasure ( therfore not the same in the obligation , because not fully the same act . the accidents i mention , follow and attend the person suffering , and not the penalty it self . all evils in any suffering as far as they are sinful , attend the condition of the parties that suffer : every thing usually recounted by those who make this and the like exceptions , as far as they are purely penal , were on christ . 5 he saith god had power so far to relax his own law , as to have the name of a surety put into the obligation , which before was not there , and then to require the whole debt of that surety . and what saith grotius more then this ? if the same things in the obligation be paid , then the law is executed : and if executed , then not relaxed . here he confesseth . that the sureties name was not in the obligation , and that god relaxed the law to put it in . now the main businesse that grotius drives at there , is to prove this relaxation of the law , and the non-execution of it on the offenders threatned . thus far mr baxter . 1 all this proves not at all the things intended , neither doth any concession here mentioned , in the least take off from the main assertion i maintain , as is apparent any at first view . 2 grotius is so far from saying more then i do , that he sayes not so much . 3 this paralogisme if the law be executed , then not relaxed ; and on the contrary , ariseth-meerly from a non-consideration of the nature of contradictories : the opposition fancied here is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as is required of contradictions : 4 the observation , that crown main business is other , discovereth the bottom of m. b. his mistake . even a supposal that i should oppose grotius in his main intendment in the place considered , which was not once in my thoughts . it was meerly about the nature of the penalty that christ underwent , that i discoursed . how the relaxation of the law , as to the commutation of persons may be established , whether we affirm , christ to have paid the idem or tantundem . and that mr b. affirms the same with me , i can prove by twenty instances . the reader ( if he please ) may consult pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms pag. 81. in respect of punishment abstracting from persons , the law was not dispensed withal as to christ ? and what said i more ? and so much ( if not too much ) to mr baxters exceptions , which of what weight and force they are , i leave to others to judge . that which i maintain as to this point in difference , i have also made apparent ; it is wholly comprized under these two heads : 1 christ suffered the same penalty which was in the obligation . 2 to do so , is to make payment ejusdem , and not tantidem . the reasons of both , i shall briefly subjoyne . and as to the first , they are these following : 1 the scripture hath expresly revealed the translation of punishment in respect of the subjects suffering it : but hath not spoken one word of the change of the kind of punishment , but rather the contrary is affirmed . rom. 8. 32. he spared not his own son , but delivered him up for us all . 2 all the punishment due to us , was contained in the curse and sanction of the law : that is the penalty of the obligation whereof we spake ; but this was undergon by the lord christ . for he hath redeemed us from the curse of the law , being made a curse for us , gall . 3. 13. 3 where god condemneth sin , there he condems it , in that very punishment which is due unto it in the sinner , or rather to the sinner for it . he hath revealed but one rule of his proceeding in this case . how he condemned sin in the flesh of christ : or in him , sent in the likenesse of sinful flesh . rom. 8. 30. god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . the condemning of sin , is the infliction of punishment due to sin . 4 the whole penalty of sin is death , gen. 2. 11. this christ underwent for us . heb. 2. 14. he tasted death . and to die for another , is to undergo that death which that other should have undergone , 2 sam. 18. 33. it is true , this death may be considered either in respect of its essence , ( if i may be allowed so to speak ) which is called the pains of hell which christ underwent , psal. 18. 6. and 22. 1. luke 22. 44. or of its attendencies , as duration and the like , which he could not undergo : psal. 16. 20. acts 2. so that whereas eternal death may be considered two wayes , either as such in potentia , and in its own nature , or as actually : so , our saviour underwent it not in the latter , but first sense , heb. 2. 9. 14. which by the dignity of his person , 1 pet. 3. 18. heb. 9. 26. 28. rom. 5. 9. which raises the estimation of punishment , is aequipotent to the other . there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of attendencies . 5 the meeting of our iniquities upon christ , isa. 53. 6. and his being thereby made sin for us , 2 cor. 5. 21. lay the very punishment of our sin , as to us threatned , upon him . 6 consider the scriptural descriptions you have of his perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 5. peters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . those expressions of the condition of his soul in his sufferings , whereby he is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 26. 34. mark 14. 33. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luke 22. 44. sadness unto death , mat. 26. 38. that dreadful cry , why hast thou forsaken me ? those cryes out of the deep , and mighty supplications under his fear , heb. 5. 7. that were upon him do all make out , that the bitterness of the death due to sin was fully upon his soul . sum all his outward appearing preasures , mocks , scoffs , scorns , cross , wounds , death , &c. and what do some of their afflictions , who have suffered for his name , come short of it ? and yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the lord of hosts , the lyon of the tribe of judah , who received not the spirit by measure , but was anoynted with the oyle of gladness above his fellows ? certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . it was no less then the weight of the wrath of god , and the whole punishment due to sin , that he wrestled under . 2 the second part of my position is to me confirmed by these , and the like arguments : that there is a distinction to be allowed between the penalty and the person suffering , is a common apprehension : especially when the nature of the penalty is only enquired after . if a man that had but one eye were censured to have an eye put out , and a dear friend pitying his deplorable condition , knowing , that by undergoing the punishment decreed , he must be left to utter blindness , should upon the allowance of commutation ( as in zaleucus case ) submit to have one of his own eyes put out , and so satisfie the sentence given , though by having two eyes , he avoid himself the misery that would have attended the others suffering , who had but one . if ( i say ) in this case , any should ask , whether he underwent the idem the other should have done , or tantundem , i suppose the answer would be easie . in things real it is unquestionable ; and in things personally , i shall pursue it no further , lest it should prove a strife of words . and thus far of the suffering of christ in a way of controversie : what follows will be more positive . cap. v. the second head about jvstification before believing . the next thing i am called into question about , is concerning actual , and absolute justification before believing : this mr baxter speaks to page 146 , and so forwards : and first answers the arguments of maccovius for such justification , and then page 151 applyes himself to remove such further arguments , and places of scripture , as are by me produced for the confirmation of that assertion . here perhaps i could have desired a little more candor . to have an opinionion fastened on me , which i never once received , nor intimated the least thought of , in that whole treatise , or any other of mine ; and then my arguments answered as to such an end , and purpose , as i not once intended to promote by them , is a little to harsh dealing . it is a facile thing , to render any mans reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their author never once intended . for partional justification , evangelical justification , whereby a sinner is compleatly justified , that it should preceed believing , i have not only not asserted , but positively denyed , and disproved by many arguments : to be now traduced as a patron of that opinion , and my reasons for it , publickly answered , seems to me something uncouth : however i am resolved not to interpose in other mens disputes , and differencies , yet lest i should be again , and further mistaken in this , i shall briefly give in my thoughts to the whole difficulty : after i have discovered , and discussed the ground , and occasion of this mistake . in an answer to an argument of grotius about the satisfaction of christ , denying that by it we are ipso facto delivered from the penalty due to sin : i affirmed that by his death , christ did actually , or ipso facto deliver us from the curse , by being made a curse for us ; and this is that , which gave occasion , to that imputation before mentioned . to cleer my mind in this , i must desire the reader to consider , that my answer is but a denial of grotius his assertions : in what kind , and respect grotius doth there deny that we are ipso facto delivered by the satisfaction of christ , in that sense , and that only , do i affirm that we are so : otherwise there were no contradictions between his assertion , and mine , not speaking ad idem , and eodem respectu . the truth is , grotius doth not in that place whence this argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore i made bold to interpret his mind , by the analogie of that opinion wherewith he was throughly infected about the death of christ . according to that , christ delivering us by his satisfaction , not actually , nor ipso facto , is so to make satisfaction for us , as that we shal have no benefit by his death , but upon the performance of a condition , which himself by that death of his , did not absolutely procure . this was that which i opposed and therefore affirmed , that christ by his death did actually , or ipso facto , deliver us . let the reader then here observe : 1 that our deliverance is to be referred to the death of christ , according to its own causality ; that is , as a cause meritorious : now such causes do actually , and ipso facto produce all those effects , which immediatly slow from them ; not in an immediation of time , but causality . look then what effects do follow , or what things soever are procured by them , without the interposition of any other cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 that i have abundantly proved in the treatise mentioned , that if the fruits of the death of christ , be to be communicated unto us upon condition , and that condition to be among those fruits , and be it self to be absolutely communicated upon no condition , then all the fruits of the death of christ , are as absolutely procured for them , for whom he died , as if no condition had been prescribed ; for these things come all to one . 3 i have proved in the same place , that faith , which is this condition , is it self procured by the death of christ , for them for whom he died , to be freely bestowed on them , without the prescription of any such condition as on whose fulfilling , the collation of it should depend . these things being considered ( as i hoped they would have been by every one , that should undertake to censure any thing , as to this business in that treatise ( they being there all handled at large ) it is apparent what i intended by this actual deliverance : viz. that the lord jesus by the satisfaction & merit of his death , & obligation made for all , & only his elect , hath actually , & absolutly purchased , & procured for them all spiritual blessings of grace , & glory to be made out unto them , and bestowed upon them in gods way , and time , without dependance on any condition to be by them performed , not absolutly procured for them thereby : whereby they became to have a right unto the good things by him purchased , to be in due time possessed according to gods way , method , and appointment . from a faithful adherence unto this perswasion , i see nothing as yet of the least efficacy , or force to disswade me : and am bold to tell these concerned therein , that their conditional satisfaction , or their suspending the fruits of the death of christ upon conditions , as though the lord should give him to die for us upon condition of such , and such things , is a vain figment , contrary to the scriptures , inconsistent in it self , and destructive of the true value , and vertue of the death of christ ; which by the lords assistance , i shall be ready at any time to demonstrate . my intention in the place excepted against being cleered , i shall now tender my thoughts to these two things : 1 the distinct consideration of the acts of the will of god , before , and after the satisfaction of christ : as also before , and after our believing towards us , as unto justification . 2 the distinct estate of the sinner upon that consideration : with what is the right to the fruits of the death of christ which the elect of god have before believing . cap. vi . of the acts of gods will towards sinners , antecedent and consequent to the satisfaction of christ : of grotius judgment herein . the distinct consideration of the acts of gods will , in reference to the satisfaction of christ , and our believing , ( according to the former proposal ) is the first thing to be considered . grotius , who with many ( and in an especial manner with mr baxter ) is of very great account , ( and that in theologie ) distinguisheth ( as himself calls them with a school term ) 3 moments , or instances of the divine will . a 1 before the death of christ , either actually accomplished , or in the purpose , and fore-knowledge of god ; in this instant ( he saith ) god is angry with the sinner , but so , as that he is not averse from all wayes of laying down his anger . b 2 upon the death of christ , or that being suppos'd , wherein god not only purposeth , but also promiseth to lay aside his anger . c 3 when a man by true faith believeth in christ , and christ according to the tenure of the covenant commendeth him to god : here now god layes aside his anger , and receiveth man into favour . thus far he . amongst all the attempts of distinguishing the acts of gods will in reference unto christ , and sinners , what ever i considered , i never found any more slight atheological , and discrepant from the truth , then this of grotius . d to measure the almighty by the standard of a man , and to frame in the mind a mutable idol , instead of the eternal , unchangeable god , is a thing that the fleshly reasonings of dark understandings are prone unto . feigns the lord in one instant angry , afterwards promising to cease to be so , then in another instant laying down his anger , and taking up a contrary affection , and you seem to me , to do no less . what it may be esteemed in law , which was that authors faculty , i know not : but suppose in divinity , that ( notwithstanding the manifold attempts of some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in most heads of religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . i hope then without the offence of any , i may be allowed to call those dictates of grotius to the rule , and measure of truth . 1 before the fore-sight of the death of christ ( saith he ) god is angry with sinners , but not wholly averse from all wayes of laying aside that anger . answ. 1 that god should be conceived angry after the manner of men , or with any such kind of passion , is grosse anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g the anger of god is a pure act of his will , whereby he will effect ▪ and inflict the effects of anger . now what is before the fore-sight of the death of christ , is certainly from eternity . gods anger must respect either the purpose of god , or the effects of it . the latter it cannot be , for they are undoubtedly all temporal . it must be then his purpose from eternity to inflict punishment , that is the effect of anger . this then is the first thing in the business of redemption assigned by grotius , unto the lord . viz. he purposed from eternity , to inflict punishment on sinners : and on what sinners ? even those , for whom he gives christ to die , and afterwards receives into favour , as he expresseth himself . behold here a mystery of vorstian theology : god changing his eternal purposes . h this arminius at first could not down withal , inferring from hence , that the will of god differ'd not from his essence , that every act thereof , is , 1 most simple : 2 infinite : 3 eternal : 4 immutable : 5 holy . reason it self would fain speak in this cause , but that the scriptures do so abound , many places are noted in the margin . ja. 1. 17. 2 tim. 2. 19. ps. 33. 9 , 10 , 11. acts. 15. 18. &c. may be added . a mutable god , is of the dunghil . 2 that the death of christ is not compriz'd in the first consideration of gods mind , and act of his will towards sinners to be saved , is assumed gratis . 3 he is not ( saith he ) averse from all wayes of laying down this anger . this schem grotius placeth ( as is evident ) in god , as the foundation , and bottom of sending christ for our redemption . this he immediatly subjoyns without the least intimation of any further inclination in god towards sinners , for whom he gives his son . but , 1 this is a meer negation of inflicting anger for the present : or a suspension of that affection from working according to its qualitie ; which how it can be ascribed to the pure and active i will of god , i know not . yea , it is above disproved . 2 such a kind of frame , as it is injurious to god , so to be held out as the fountain of his sending christ to die for us , is ( i am perswaded ) an abhorrency to christians . and , 3 whether this answer that , which the scripture holds out , as the most intense distinguishing love . joh. 3. 16. rom. 5. 8. chap. 8. 32. 1 joh. 4. 9 , 10. is easily discernable . a natural velleity to the good of the creature , is the thing here couched , but was never proved . in the second instance , god ( saith he ) the death of christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 what terms can be invented to hold out more expresly a change , and alteration in the unchangable god , then these here used , i know not . 2 that the will or mind of god , is altered from one respect towards us , to another , by the consideration of the death of christ , is a low , carnal conception . the will of god is not moved by any thing without it self . k alterations are in the things altered , not in the will of god concerning them . 3 to make this the whole effect of the death of christ , ( that god should determine , and promise to lay aside his wrath ) is l no scripture discovery , either as to name , or thing . 4 the purposes of god , which are all eternal , and the promises of god , which are all made in time , are very inconveniently ranged in the same series . 5 that by the death of christ , attonement is made , everlasting redemption purchased , that god is reconciled , a right unto freedom obtained , for those for whom he died , shall be afterwards declared . 6 if god doth only purpose , and promise to lay aside his anger upon the death of christ , but doth it not until our actual believing ; then , 1 our faith is the proper procuring cause of reconciliation ; the death of christ , but a requisite antecedent , which is not the scripture phrase . rom. 5. 10. 2 cor. 5. 18. eph. 2. 16. col. 1. 20 , 21. dan. 9. 24. heb. 2. 17. eph. 1. 7. heb. 9. 12. 2 how comes the sinner by faith , if it is the gift of god ? it must be an issue of anger , and enmity , for that schem only , is actually ascribed to him , before our enjoyment of it ; strange ! that god should be so far reconciled , as to give us faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 for the third instance , of gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . i answer : to wave the anthropomorphisme , wherwith this assertion is tainted as the former : if by receiving into favour , he intend absolute , compleat pactional justification , being an act of favour , quitting the sinner from the guilt of sin , charged by the accusation of the law , terminated on the conscience of a sinner : i confess it , in order of nature , to follow our beleiving . i might consider further the attempts of others for the right sttating of this business , but it would draw me beyond my intention . his failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , i could not but remark . what are my own thoughts and apprehensions of the whole , i shall in the next place briefly impart . now to make way hereunto , some things i must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 that christ died only for the elect : or god gave his son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious grace . this is granted by mr baxter , where he affirms , that christ bare not punishment for them , who must bear punishment themselves in eternal fire . thes. 33. p. 162. and again , christ died not for final vnbelief . thes. 32. p. 159. therefore not for them who are finally unbelievers , as all non-elected are , and shall be . for what sinners he died , he died for all their sins , rom. 5. 6 , 7 , 8. 2 cor. 5. 21. 1 joh. 1. 7. if any shall say , that as he died not for the final unbelief of others , so not for the final unbelief of the elect , and so not for final unbelief at all . i answer , first , if by final unbelief , you mean that which is actually so , christ satisfied not for it . his satisfaction cannot be extended to those things , whose existence is prevented by his merit . the omission of this in the consideration of the death christ , lies at the bottom of many mistakes . merit , and satisfaction , are of equal extent as to their objects : both also tend to the same end , but in sundry respects . secondly , if by final vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the death of christ , so he did satisfie for it . it's existens being prevented by his merit . so then , if christ died not for final unbelief , he died not for the finally unbeleeving : though the satisfaction of his death hath not paid for it , the merit of his death would remove it . thirdly , i suppose , that the means , as well as the ends , grace , as glory , are the purchase , and procurement of jesus christ : see this proved in my treatise of redemption . lib. 3. cap. 4. &c. fourthly , that god is absolutely immutable , & unchangable in all his attributes : neither doth his will admit of any alteration . this proved above . fifthly , that the will of god is not moved properly by any external cause whatsoever , unto any of its acts , whether imminent , or transient . for , 1 m by a moving cause , we understand a cause morally efficient ; and if any thing were so properly in respect of any act of gods will , then the act ( which is the will of god acting ) must in some respect , ( viz. as it is an effect ) be less worthy , and inferiour to the cause ; for so is every effect , in respect of it's cause . and , 2 every effect produced , proceedeth from a passive possibility unto the effect , which can no way be assigned unto god , besides it must be temporarie ; for nothing that is eternal , can have dependance upon that , whose rise is in time : and such are all things external to the will of god , even the merit of christ himself . 3 i cannot imagine how there can be any other cause , why god willeth any thing , then why he not willeth , or willeth not other things , which for any to assign , will be found difficult : mat. 11. 25. chap. 20. 15. so then when god willeth one thing for another , as our salvation for the death of christ , the one is the cause of the other ; neither moveth the will of god . hence , sixthly , all alterations are in the things , concerning which the acts of the will of god are , none in the will of god its self . these things being premised , what was before proposed , i shall now in order make out ; beginning with the eternal acts of the will of god towards us , antecedent to all , or any consideration of the death of christ . cap. vii . in particular of the will of god towards them for whom christ died , and their state , and condition as considered antecedanous to the death of christ , and all efficiency thereof . first then , the habitude of god towards man , antecedent to all fore-sight of the death of christ , is an act of supream soveraignty , and dominion , appointing them , by means suited to the manifestation of his glorious properties , according to his infinitely wise , and free disposal , to eternal life , and salvation , for the praise of his glorious grace . that this salvation was never but one , or of one kind , consisting in the same kind of happiness , in reference unto gods appointment , needs not much proving . to think that god appointed one kind of condition for man if he had continued in innocency , and another upon his recovery from the fall ; is to think , that his praescience is but conjectural , and his will alterable . in this instant then , we suppose no kind of affection in god , properly so called : no changable resolution , no inclinableness , and propensity of nature , to the good of the creature in general , no frame of being angry , with only a not-averseness to the laying down of his anger , &c. all which , and the like are derogatory to the infinite perfection of god . nor yet any act of pitying , and pardoning mercy , much less any quiting , or cleering of sinners , whereby they should be justified from eternity ; the permission of sin it self in the purpose of it , being not presuppos'd , but included in this habitude of gods will towards man , to make it compleat . neither any absolute intention of doing good unto man , without respect unto christ , and his merits , they refering to the good to be done , not to his appointment ; for by them is this purpose of his to be accomplished . nor lastly , doth it contain any actual relaxation , suspension , or abrogation of that law and it 's penalties , by which it is his will the creature shall be regulated , in reference to the persons concerning whom this act of his will is : they standing indeed , in that relation thereunto , as in the season of their existence , their several conditions expose them to , by vertue of the first constitution of that law . but it is such an act of his will , as in the scripture is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , acts 2. 23. rom. 8. 29. 1 pet. 1. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 8. 28. 9. 11. eph. 3. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 11. 26. eph. 1. 5. 2 thess. 1. 11. luke 12. 32. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 tim. 2 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 5. 11. rom. 8. 29. ordination , or appointment unto life , act. 13. 48. 1 thess. 5. 5. 9. all which , and divers other expressions , point at the same thing . divines commonly in one word call it his decree of election , and sometimes according to scripture , election it self , eph. 1. 4. neither doth the word hold out any habitude of god towards man . antecedaneous to all efficiency of the death of christ , but only this : i speak of them only in this whole discourse for whom he died . that this is an act of sovereignty , or supream dominion , and not of mercy ( properly so called ) hath been by others abundantly proved . and this i place as the causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the satisfaction of christ , and the whole dispensation of making out love unto us , through various acts of mercy . this in the scripture is called the love of god . rom. 9. 13. and is set out as the most intense love , that ever he beareth to any of his creatures : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. being indeed as properly love , as love can be assigned unto god . his love is but an act of his will , whereby , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in respect of effects , ( in which respect , chiefly affections are ascribed unto god ) it hath the most eminent possible . now this being discriminating , can no way be reconciled with the common affection before disprov'd . for the order , and series of the purposes of god , as most natural for our apprehension , and agreeable to his own infinite wisdome , tending to the compleating of this love , in all its issues , and fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this intendment . only in general , this must be granted , that all the thoughts of god , concerning the way of accomplishing this act of his will , must be subordinate hereunto , as comprizing the end , and co-ordinate among themselves , as being concerning the means . in particular , the constitution , or appointment of the covenant of free-grace , for the recovery , and bringing home unto god of fallen man , hath immediate dependance thereon , i mean in that way of dependance , which their order gives unto them . i cannot assent to what mr baxter hath asserted in this matter ; thess. 14. expl. p. 90. the satisfaction of christ ( saith he ) to the law , goes before the new covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old obligation was satisfied , and suspended . had he attempted the proof of this assertion , perhaps he would have found it a more difficult undertaking , then barely to affirme it . some few reasons to the contrary , that present themselves , i shall briefly set down . 1 christ himself with his whole satisfaction , and merit , is included in the covenant : therefore his satisfaction is not antecedent to the covenant . the first appeareth , in that all promises of pardoning mercy are in , and of this new covenant . heb. 8. 10. 12. but now , in them , as the foundation of that mercy , is christ himself with his satisfaction comprised , gen. 3. 15. esa. 9. 6 , 7. 2 he , who in all that he is , as made unto us , was the mediator of the new covanant , and whose merit , and satisfaction in all that they are , are appointed for the procuring the mercies of the new covenant , his satisfaction is not antecedent to the covenant , heb. 7. 22. chap. 8. 6. &c. 3 the constitution of the new covenant , as it is in the purpose of god , is the rise , and fountain of giving christ with his satisfaction for us . it is in the purpose of god to save us through faith by pardoning mercy : in the pursute of that design , and for the praise of that glorious grace , is christ given . joh. 3. 16. rom. 8. 32. or thus : 4 if the designation of that way of life , and salvation , which is administred by the gospel , be antecedent to the satisfaction of christ , then the satisfaction of christ is not antecedent to the new covenant : for nothing can be before , and after the same thing : understand the designation of the way of life , and the satisfaction of christ , in the same order of decree , or execution . now the supposal is manifest : the satisfaction of christ being appointed as the means of accomplishing that way of life . if mr baxter intendeth those latter words ( there could be no treating on new terms , before the old obligation was satisfied , or suspended ) as a proof of his former assertion , he will fail in his intendment , as i supose . for , 1 treating on new terms , denoteth either consilium in eundi foederis , or exequendi : if the first , it is nothing but the purpose of god to save his elect by pardoning mercy , for the praise of his glorious grace : this is wholly antecedent to any efficiency of the death , and satisfaction of christ , as being of meer , and absolute grace , jer. 31. 3. hab. 8. 7 , 8. if the latter be intended , or the actual taking of sinners into covenant , by working an acceptance of it upon their spirits , and obedience to the condition of it , in their hearts , then though the satisfaction of christ be antecedent here unto , yet it is not thence , antecedent to the new covenant : for the new covenant , and taking into covenant , are distinct . this then being assigned unto god after our manner of apprehension , the next enquiry is into the state , and condition of those persons , who are the peculiar object of the act of gods will before described , in reference thereunto , antecedaneous to all consideration of the death of christ , and all efficacy thereof . the scripture speaking of them in this condition , saith , that they are beloved : rom. 9. 13. rom. 11. 28. elected : eph. 14. ordained unto eternal life : acts 13. 48. 2 thess. 2 13. whether only the eternal actings of the will of god towards them , or also their own change , either actual in respect of real state , and condition ; or relative in reference to the purpose of god , is not certainly evident . hereunto then , i propose these two things : 1 by the eternal love , purpose , and act of gods will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that condition ▪ which is common to them , with all the sons of men after the fall . 2 by vertue of that love alone , they have not so much as personal right unto any of those things which are the proper effects of that love , and which it produceth in due season , beseemingly to the wisdome , and justice of god . either of these assertions shall be briefly proved . for the first , it is manifest : 1 from that act of gods will , which to this love is contradistinct : what change is wrought in the loved , or elected , by the purpose of god according to election ; an answerable change must be wrought in the hated , and appointed to condemnation , by the decree of reprobation : now that this should really alter the condition of men , and actually dispose them under the consequences of that purpose , cannot be granted . 2 anallogie from other eternal purposes of god , gives a demonstration hereof . the eternal purposes of the divine will , for the creation of the world out of nothing ; left that nothing , as very nothing as ever , until an act of almighty power gave ( in the beginning ) existence , and being to the things , that are seen . things have their certain fructurition , not instant actual existence from the eternal purposes of god , concerning them . 3 the scripture plainly placeth all men in the same state and condition before conversion , and reconciliation . we have proved , that jews , and gentiles are all under sin , rom. 3. 9 , 10. so every mouth is stopped , and all the world is become guilty before god . verse 19. all being by nature , children of wrath : eph. 2. 3. the condition of all in vnregeneracy , is really one , and the same . those who think it is a mistaken apprehension in the elect to think so , are certainly too much mistaken in that apprehension . he that believeth not the son , the wrath of god abideth on him , joh. 3. 36. if the mis-apprehension be , as as they say it is , unbelief , it leaves them , in whom it is , under the wrath of god . he that would see this further cleered , and confirmed , may consult my treatise of redemption , lib. 3. cap. 8. where it is purposely , and expresly handled at large . hence mr baxter may have some directions how to dispose of that censure concerning me , which yet he is pleased to say , that he suspendeth , page 158. viz. that i should affirm justification to be nothing but the manifestation of eternal love , which i have more , then in one place , or two , expresly opposed . that any one should but here , and there consult a few lines , or leaves of my treatise , i no way blame : in such things we all use our liberty : but that upon so sleight a view , as cannot possibly represent the frame , structure , and coherence of my judgment in any particular , to undertake a confutation , and censure of it , cannot well be done without some regreet to candid ingenuity . for the second assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same principles therewithal : i shall therefore adde only one argument for the confirmation thereof . god having appointed that his eternal love in the fruits thereof , should be no otherwayes communicated but only in , and by christ , all right thereunto , must of necessity be of his procurement , and purchasing . yea , the end of the mediation of the lord jesus , is , to give right , title , and possession in their several order , and seasons unto , and in all the fruits , issues , and tendency's of that love , unto them whose mediator he is appointed to be . thus far then , all is seated in the bosome of the almighty . all differencing acts of grace flowing from hence , being to be made out as seems good unto him in his infinite wise sovereignty ; from whence alone is the disposal of all these things , as to that order which may most conduce to his glory : and this also writes vanity upon the objection ( insisted on by mr baxter , page 157. ) that when we have a right , we must presently have a possession : all these things being to be moderated according to his free sovereign disposal . and this concerneth the first instant proposed . cap. viii . of the will of god in reference to them for whom christ died immediately upon the consideration of his death ; and their state , and condition before actual believing in relation thereunto . the second instant proposed to be considered , is , in the immediate issue of the death of christ , as purposed , and accomplished . purpose , and accomplishment are indeed different ; but their effects in respect of god , are the same . in reference to us also ▪ the death of christ hath the same efficacy as promised , and as performed . what acts the scripture ascribes unto god , antecedent unto any consideration of the death of christ ( or at least such as are absolutely free , and of sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of gods decrees compared among themselves , i will not with any one contend ) here we enquire what it holdeth out of him , that being in all its efficacy supposed . and we affirme , 1 that the will of god is not moved to any thing thereby , nor changed into any other respect towards those for whom christ died , then what it had before ; this was formerly proved , and must again be touched on . but , 2 the death of christ purposed , and accounted effectual ( as before ) god can agreeable to his infinite justice , wisdome , truth , and appointment , make out unto sinners for whom christ died , or was to die , all those good things , which he before purposed , and willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that satisfaction , and merit , which by free compact , he agreed , and consented should be in that death of christ . 3 that as the making out of all spiritual blessings , first purposed by the father , then purchased by the son , that they might be bestowed condecently to divine justice ; god hath reserved it to his own sovereign disposal . that it be done , so that they for whom this whole dispensation is appointed , may really enjoy the fruits of it , is all , that necessarily is included , either in the purpose , or purchase . hence it is that the discharge of the debtor , doth not immediately follow the payment of the debt by christ , not because that payment is refusable ; but because in that very covenant , and compact , from whence it is that the death of christ , is a payment ; god reserveth to himself this right , and liberty , to discharge the debtor , when , and how he pleaseth . i mean as to times and seasons ; for otherwise , the means of actual freedom , is procured by that payment , though not considered meerly as a payment , which denotes only satisfaction , but as it had adjoyned merit also . therefore that principle much used , and rested on by mr baxter in the business of satisfaction , to obviate this very difficulty , of a not immediate discharge , if christ paid the debt , viz. that the satisfaction of christ is a refusable payment ; which he presseth page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 not true : for , the suffering of christ may be considered , either , 1 , absolutely , as in it self , abstracting from the consideration of any covenant , or compact thereabout ; and so it cannot be said to be a refusable payment : not because not refusable , but because no payment . that any thing should have any such reference unto god as a payment , or satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the constitution of god alone . between god , and the creature there is no equality , not so much as of proportion . christ in respect of his humane nature , though united to the deity , is a creature , and so could not absolutly satisfie , or merit any thing at the hand of god : i mean with that kind of merit , which ariseth from an absolute proportion of things . this merit , can be found only among creatures : and the advancement of christs humanity takes it not out of that number . neither in this sense can any satisfaction be made to god for sin . the sinners own undergoing the penalty neither is satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is endlessly in doing . 2 it may be considered with reference unto gods constitution , and determinatiou , predestmating christ unto that work , and appointing the work by him to be accomplished , to be satisfactory , equaling ( by that constitution ) the end , and the means . and thus the satisfaction of christ in the justice of god was not refusable ; the wisdom , truth , justice , and suitable purpose of god , being engaged to the contrary . 2 , this distinction is not accommodate to this difficulty ; the sole reason thereof being what was held out . before , of the interest of gods sovereign right to the bestowing of purposed , purchased , promised blessings , as to times , and seasons , according to the free councel of his own will . 3 , hence then it is , that god in the scripture upon the death of christ is said to be reconciled , to be returned unto peace with them for whom he so died , the enmity being slain , and peace actually made , ephes. 2. 14 , 15 , 16. collos. 1. 20. because he now will , and may , suitablely to his justice ▪ wisdome , and appointment , make out unto them ? for whom the atonement was made , all fruits of love , peace , and amity . heb. 2. 17. rom. 5. 10 , 11. 2 cor. 5. 19. the objection unto this , how then can god deny us the present possession of heaven ; used by mr baxter , page 157. is not of any force , the whole disposal of these things , being left to his own pleasure . and this is the scheme , which upon the death of christ , we assigne unto god : he is atoned , appeased , actually reconciled , at peace with those for whom christ died , and in due time for his sake will bestow upon them all the fruits , and issues of love , and renewed friendship . this possibly may give some light into the immediate effect of the death of christ ; which though i shall not purposely now handle , yet mr baxter with much diligence having employed himself in the investigation thereof , i shall turn aside a little to consider his assertions , in this particular . cap. ix . a degression concerning the immediate effect of the death of christ . it is one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by help of this , may expedite most other controversies about redemption , and justification . in a word ; the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them . none but adam and eve were then existent : yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of the death of christ ; which suspension is some kind of deliverance from it . thus far mr baxter . thess. 9. explicat . pag. 67. there are scarce more lines , then mistakes in this discourse : some of them may be touched on . 1 effects are to be considered with respect to their causes . causes are real , or moral . real , or physical causes , produce their effects immediately , either immediatione suppositi , or virtutis : unto them the subject must be existent . i speak not of creating power , where the act produceth its object . moral causes do never immediately acting their own effects , nor have any immediate influence into them : there is between such causes , and their effects , the intervention of some 3d thing , previous to them both , viz. proportion , constitution , law , covenant , which takes in the cause , and lets out the effect : and this for all circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the nature of the things themselves . the death of christ is a moral cause , in respect of all its effects : whether those subjects on which it is to have its effects , be existent , or not existent , at the time of its performance , is nothing at all considerable : if it wrought physically , and efficiently , the existence of the subjects on which it were to work , were requisite . it is altogether in vain to enquire of the immediate effects of christs death upon an existent subject : by the way : that adam and eve only were existent , when christ undertook the work of redemption , to me is not cleer : no , nor yet the following assertion , that as soon as we do exist , we receive benefit by it : taking benefit , for a benefit actually collated ( as mr baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will operate in its due time : this is easily affirmed ; and therefore eadem facilitate is denyed . i have no fancy to strive to carry the bell , and to be accounted a divine indeed , by attempting at this time , a right stating of , and answer to this question proposed : i am not altogether ignorant of the endeavour of others , even as to this particular , and have formerly spoken somthing that way my self . mr baxter seems here to understand by this question , ( viz. what is the immediate effect of the death of christ ) what is the first benefit , which from the death of christ , accreweth unto them for whom he died : not what is the first thing , that every particular person is actually in his own person , in his own time made partaker of : but a benefit generally established , and in being , upon the designment of the work of redemption , which every one for whom christ died hath a share of : and of this he positively affirms , that the suspending of the rigorous execution of the sentence of the law , is the most observable , immediate effect of the death of christ : and so deserves the title of a divine indeed . now truly ( though not to contend for the bell with mr baxter , whereof i confess my self utterly unworthy , and willingly for many commendable parts ascribe it unto him ) i cannot close with him , nor assent unto that assertion : very gladly would i see mr baxters arguments for this ; but those , ( as in most other controverted things in this book ) he is pleased to conceal : and therefore though it might suffice me , to give in my dissent , and so wait for further proof ; yet that it may be apparent , that i do not deny this meerly because its said , not proved , ( which in things not cleer in themselves is a provocation so to do ) i shall oppose one or two argvments unto it . all the effects of the death of christ are peculiar only to the elect , to some : the suspension of the rigorous execution of the law , is not so . ergo . the minor is apparent : the major proved by all the arguments against vniversal redemption used in my former treatise . 2 all the effects of the death of christ are spiritual , distinguishing , and saving , to the praise of gods free grace . the suspending of the vigorous execution of the law , is not so . ergo , the assumption is manifest : 't is only a not immediate casting into hell , which is not a spiritual distinguishing mercy : but in respect to many , tends to the manifestation of gods justice . rom. 9. 22. the proposition is evident . the promises made unto christ upon his undertaking this work , doubtless do hold out all that he effected by his death . of what nature they are , and what is the main tendance of them i have elsewhere discovered , from the first to the last , they are restrained to distinguishing mercies : see isa. 49. 6 , 7 , 8 , 9 , 10. chap. 53. 10 , 11 , 12. isa. 61. 1 , 2. and no less is positively affirmed , eph. 1. 4. rev. 1. 5 , 6. if mr baxter say , that his meaning in this is , that if christ had not undertaken the work of redemption , and satisfaction , then the law must have had rigorous execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the death of christ . notwithstanding this , yet that suspension ( which in respect of the different persons towards whom it is actually exercised , hath different ends ) is not a fruit , nor effect of the death of christ , but a free issue , of the same eternally wise providence , sovereignty , and grace , as the death of christ himself is : if then by the rigorous execution of the law , you intend the immediate execution of the law in all its rigour , and punishments , this if it had been effected , could in your own judgment have reached adam , and eve , and no more ; and would have so reached them , as to cut off the generation of mankind in that root : if so , and this be the fruit of christs death , why do you not reckon the procreation of humane race , among those fruits also ? for had it not been for this suspension , that also had failed : which is as good a causative connection , as that between the death of christ , and this suspension : had not he undertaken the work of redemption , it had not been . if by a rigorous execution , you intend the penalty of the law , inflicted in that way , which hath pleased the will of the law-giver by several parts , and degrees , from conception through birth , life , death , to eternity ; the curse of it being wholly incumbent in respect of desert , and making out it self , according to gods appointment , then the suspension thereof is not the immediate effect of the death of christ ; which ( opposing the first arguments to the former acceptation ) i further prove : if those for whom christ died do lie under this rigorous execution of the law , that is the curse of it , until some other effect of christs death be wrought upon them , then that is not the first effect of the death of christ : but that supposal is true : joh. 3. 36. ephes. 2. 3. therefore so also the inference . 2 in a word : take the suspending of the rigorous execution of the law , for the purpose of god , and his acting accordingly , not to leave his elect under the actual curse of it ; so it is no fruit of the death of christ , but an issue of the same grace ; from whence also the death of christ proceeds . take it for an actual freeing of their persons from the breach of it , and its curse , and so it differs not from justification , and is not the immediate effect of christs death in mr baxters judgment . take it for the not immediately executing of the law upon the first offence , and i can as well say , christ died because the law was suspended ; as you , that the law was suspended because christ died : had not either been , the other had not been . take it for the actual forbearance of god towards all the world , and so it falls under my two first arguments . take it thus , that god for the death of christ , will deal with all men upon a new law , freeing all from the guilt of the first broken law , and covenant : so it is non ens. if you mean by it gods entring into a new way of salvation with those for whom christ died : this on the part of god is antecedaneous to the consideration of the death of christ , and of the same free grace with it self . for the question it self ( as i said before ) i shall not here in terms take it up , the following discourse will give light into it : i have also spoken largely to it in another place ; and that distinctly . the sum is : i conceive that all the intermediate effects of the death of christ , tending to its ultimate procurement of the glory of god , are all in respect of his death immediate ; that is , with such an immediation as attends moral causes : now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate attingency of the cause , and the first rise of the effect , lying in an intervening compact ) so not simul , at once neither : though simul , and a like procured : the cause of this , being that relation , coherence , and causality , which the lord hath appointed between the several effects ( or rather parts of the same effect ) of the death of christ , in reference to the main , and ultimate end to be thereby attained : as at large i have discused : lib. 2. cap. 1. p. 52 , 53 , &c. in one word , the first effect of the death of christ in this sense , is the first fruit of election : for , for the procuring ▪ and purchasing of the fruits thereof , and them alone , did christ die . if i mistake not , mr baxter himself is not setled fully in this perswasion , that the suspension of the rigorous execution of the law , is the most immediate effect of the death of christ : for pag. 52. these words which he useth [ god the father doth accept the sufferings and merits of his son , as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholly acquit and forgive the offendors themselves , and receive them again into favour , so that they will but receive his son upon the terms expressed in the gospel ] seems to place the ultimate efficacy of the death of christ in gods acceptation of it , as to our good , on the condition of faith , and obedience . which , first makes the suspension of the law to be so far from being the first effect of the death of christ : that the last reacheth not so far : and 2dly , the fond absurdity of this conditional acceptation i have before declared . neither am i clear to which of those assertions , that of page 92 , ( where he affirms , that some benefit by christ the condemned did receive ) is most accommodate : neither can i easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so . for , first , condemned persons , as condemned persons surely receive no benefit by christ , for they are condemned . secondly , the delay of the condemnation of reprobates , is no part of the purchase of christ : the scripture sayes , nor more , nor less of any such thing : but peculiarly assigns it to another cause . rom. 9. cap. x. of the merit of christ , and its immediate efficacy , what it effecteth in what it resteth , with the state of those for whom christ died in reference to his death , & of their right to the fruits of his death before beleeving . that they for whom christ died , have a right to the things which he purchased thereby , ( that is an actual right , for so men may have , to what they have not in actual possession ) is no singular conception of mineour divines freely express themselves to this purpose . even the commender , and publisher of grotius his book of satisfaction , learned vossius himself , affirmeth , that christ by his death purchased for us a double right : first , a right of escaping punishment , and then a right of obtaining the reward . by the way , i cannot close with his distinction in that place , of some things , that christ by his life , and death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his death he purchased . my expressions then alone are not subject to the consequences charged on them , for asserting a right to life , and salvation in them for whom christ died , even before beleeving . yea , some have gone farther , and affirmed , that those for whom christ died , are in some manner restored into saving favour . not to mention some of them , to whose judgment mr baxter seems to accede , who assert vniversal justification , and restauration into grace upon the death of christ : but i lay no weight on these things . to cleer my thoughts in this particular , two things must necessarily be enquired into , and made out . 1 seeing the satisfaction , and merit of christ , do tend directly for the good of them for whom he died , and that there is a distance , and space of time , between that death , and their participation of the good things purchased therby , wherein lyeth , or in what resteth the efficacy of that his death , with the principle of the certain futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 wherin lies the obligation unto death , hel , & wrath , which before beleeving the scripture affirms to be upon the elect , seeing christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 for the first then , upon the issue of the death of christ , something being supposed in god beyond his meer purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the purchase immediately possess , and enjoy : it is enquired , wherein resteth the efficacy of his death , which in due time causeth the making out of all those spiritual blessings , which by it are so procured . now this must be either in those for whom he died , or in himself as mediator , or in his father who sent him . 1 that it is not in them for whom he died , is apparent : upon the death of christ , in purpose , and promise , when first its efficacy took place . they were not : i mean actually existent : true ! they were potentially in the purpose of god : but will that make them a meet subject for the residence of this right , and merit whereof we speak ? as is the thing , such are all its affections , and adjuncts : but possible , if it be no more . this is something actual whereof we speak . 2 that it is not in christ as mediator , is no less evident . he that makes satisfaction , and he to whom it is made , he who meriteth any thing , and he at whose hands he meriteth it , must be distinguished . the second person under the notion of performing the work of mediation , receiveth not satisfaction . the power christ receiveth of the father , because he is the son of man , to give eternal life to those given him of his father , is of latter consideration to that we have in hand , being a result , and consequence thereof . 3 it must therefore be in the father , or god , as receiving satisfaction . of all the attributes of god where this may be placed ( to speak after the manner of men ) one of these four must needs be the proper seat of it : 1 his power . 2 his will . 3 his justice . 4 his truth . 1 , his power , and then it must be , not that god hath any addition of power , for that cannot be to him who is omnipotent ; but that a way is made for the exercise of his power , which before by somewhat from himself was shut up . and as some suppose it is no otherwise . that whereas the lord could not make out grace , and favour unto sinners because of his justice necessarily enclining him to their punishment , and destruction . now that justice being satisfied in christ , he can collate any spiritual blessings upon them , as he seeth good . but this i have disproved elsewhere , and manifested . 1 that the foundation of this apprehension , ( being an impossibility in god to forgive sin , without satisfaction , because of the contrariety of it to the properties of his nature ) is a groundless assertion . and , 2 the foundation of god , in sending his son to die for his elect is oppugned hereby . and it , 3 is destructive to all the proper fruits , and effects of the death of christ , &c. lib. 2. cap. 2. 2 , in the will of god , it seems that the merit and fruits of the death of christ , whereof we treat seem better to be treasured : and from hence it is , that he can will , or willeth to us the good things purchased by it . but , 1 that the will of god should by the death of christ be changed into any other habitude then what it was in before , was before disproved . 2 that now god can will good things to us , holds out the enlargement of his power as to the acting thereof , mentioned above , rather then any thing properly belonging to the will of god . 3 gods willing good things to us , it cannot consist in : his willing of a thing is operative of it : it is his efficacious energetical will whereof we speak . when he actually willeth grace , we have grace : and when he willeth glory , we have glory : but that concerning which we speak , is antecedent to the actual making out of grace , and glory to us , being the procuring cause of them ; though not of that act of the will of god , whereby they are bestowed . his justice , and truth only remain . for justice , that which is commutative properly , with one consent is removed from god . who hath given first unto him , and it shall be rendered unto him again . neither is distributive justice to be supposed in him , antecedent to some free engagement of his own . where no obligation is , there cannot be so much as distributive justice properly . all obligation from god to the creature , is from his own free engagement : otherwise he stands in no relation to it , but of absolute dominion , and sovereignty . all the justice of god then ( we consider not the universal rectitude of his nature , but ) in reference to the creature , is justitia regiminis . psal. 33. 4 , 5. 1 joh. 1. 5. and therefore must suppose some free constitution of his will . this then rightly considered , do i affirm to be affected with the merit of christ : there i place the procuring efficacy thereof , whence it is , that all the fruits of it are made out unto us . but this in due order . the first thing of immediate concernment hereunto , is the covenant of the father with the son : the free engagement of god , to do such and such things for christ , upon the performance of such other things to him appointed . this is the foundation of the merit of christ as was before declared . hence is distributive justice ascribed to god , as to this thing . it is righteous with him being engaged by his own free purpose and promise , to make out those things , which he appointed to be the fruit and procurement of the death of christ . and from thence it is , that all the things purchased by the death of christ , become due to those for whom he died : even from the equity attending this justice of god . herein also his truth hath a share : by his truth , i understand his fidelity and veracity in the performance of all his engagements . this immediately attends every obligation that by any free act of his will , god is pleased in his wisdom to put upon himself : and is naturally under consideration before that distributive justice whereby he is inclined to the performance it self of them . this then is that i say ; god by free purpose and compact , making way for the merit of christ , which absolutely could be none , is obliged from the veracity and justice , which attends all his engagements , to make out as in his infinite wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the fruit and purchase of his death , unto all them for whom he died . and in this , rests the merit of christ . here two things may be observed ; 1 what we ascribe to the merit of christ : viz. the accomplishment of that condition , which god required to make way , that the obligation which he had freely put upon himself , might be in actual force . and so much , ( how rightly , i leave to himself to consider ) doth mr baxter assign to our own works : thes. 26. p. 140. 2 the mistake of those who wind up the merit of christ , as affecting god ( if i may so speak ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions , to be by us fulfilled . for , 1 all such conditions ( if spiritual blessings ) are part of the purchase of the death of christ : and if not , are no way fit to be conditions of such an attainment . 2 it cannot be made apparent how any such conditional stipulation can be ascribed unto god . that god should engage upon the death of christ , to make out grace and glory , liberty and beauty , unto those for whom he died , upon condition they do so , or so . 1 leaves no proper place for the merit of christ . 2 is very improperly ascribed unto god . lawyers tell us , that all stipulations about things future , are either sub conditione , or sub termino . stipulations or engagements upon condition . that are properly so , do suppose him that makes the engagement to be altogether uncertain of the event thereof . stipulations sub termino , are absolute to make out the things engaged about , at such a season . upon the very instant of such a stipulation as this , an obligation follows as to the thing , though no action be allowed to him to whom it is made , until the term and time appointed be come . in those stipulations that are under condition , no obligation ariseth at all from them , it being wholly uncertain whether the condition will be fulfilled or no . only in two cases doth such an engagement bring on an immediate obligation . 1 if the condition required be in things necessary and unalterable : as if cajus should engage himself into tilius to give him an 100. l. for his house on the morrow if the sun shine : here ariseth an immediate obligation ▪ and it is the same as if it had been conceived only sub termino , without condition at all . 2 if by any means , he that makes the stipulation , knows infallibly , that the condition will be fulfilled , though he to whom it is made , knows it not . in this respect also , the stipulation sub conditione , introduceth an immediate obligation , and in that regard , is co-incident with that which is only sub termino . wheither an engagement upon condition properly , without the former respects , that is a stipulation to an event dubious and uncertain , can be ascribed unto god , is easie to determine . to assert it , oppugnes the whole nature of the deity , and over-throws the properties thereof , immediatly and directly . all other stipulations under condition are co-incident ( as i said before ) with that which is sub termino only , from whence ariseth an immediate obligation for the performance of the thing stipulated about ; though there be not an immediate action granted him unto whom it is made . surely they are wide , ( if not very wild ) who affirm , that all the stipulations on the part of god upon the death of christ are upon a condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted nugatory and null . this being then so vain , i say that the merit of christ flowing from the free purpose and compact of god , resteth on his justice thence also arising , fixing thereon an obligation to make out all the fruits of it , unto them for whom he died , sub termino only ; whereby a present right is granted them thereunto , though they cannot plead for present enjoyment . cap. xi . more particularly of the state and right of them for whom christ died , before beleeving . the former assertions about the merit of christ , being in some measure cleered , we may hence have light into the state and condition of those for whom christ died in their several generations before beleeving . to make this the more fully appear , we must distinguish between their present state or possession , and their present right . their state is not changed , because all the procurements of the death of christ , are to be made out unto them by vertue of a stipulation sub termino , that term or season being not come . so that still in present actual state , i leave them as before , not justified , not sanctified , not entred into covenant . right also is twofold : 1 in re , as the father hath a right to his estate . and this jus in re , holds , though the estate be unjustly , or forcibly detained from him . 2 ad rem , so the son hath a right to the estate of his father , being to enjoy it at his death . the first right is presently actionable upon any detainment : the latter not so . the first , we do not ascribe to the elect in this condition , viz. that which is in re , and instantly actionable ; but that which is ad rem , and sub termino . this being that which i aimed at , and being by mr baxter opposed , i will further consider it , that it may appear whether any thing in this assertion be justly blamable . i said , that by the death of christ , we have actual right to the good things purchased by that death : that right which is not actual ( to speak a word to that term ) is not . the contradistinct affection hereunto , is potential . and this is totally destructive to the nature of a right . all right is actual , or not at all . to evince the main assertion ; i shall , 1 , shew the nature and quality of this right . 2 , the bottome or foundation of it ; and 3 , prove the thesis . 1 by right i understand , jus in general , now jus est , quod justum est : aug. in psal. 144. sub . fon. that is right , which it is just should be . and quiquid rectum est , justum est : a●sel . de verit . cap. 13. it is just , all that should be , which hath a rectitude in it self . farther ; what this justum is , aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . then a thing is just when it stands in some aequality unto those things whereunto it relates . and this aequality or adaequation of things is twofold . 1 that which ariseth from the nature of the things themselves : as an eye for an eye , a tooth for a tooth , &c. 2 that which ariseth from a proportion condescended unto , by condict , agreement , covenant , or common consent . dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est commensuratum ex condicto sive ex commune placito : aqui. in the first sense , as to a right that should accrew unto the creatures in respect of god , from the commensuration of the things themselves , we shewed before that it cannot be . it must be from some grant , compact , covenant , or the like , from whence a right in reference to the faithfulnesse or righteousnesse of god , may arise . the right then whereof we speak , which they for whom christ died , have to the things which by his death are procured , consists in that equity , proportion , and equality , which upon the free compact , constitution , and consent of god the father , is , between the death of christ and their enjoyment of the fruits of that death . it is just and equal , that they should enjoy the fruits of his death in due time . neither is the right of any man , to any thing , any more , but such a frame and order of things , that it is just either from the nature of the things themselves , or from common consent and agreement , that he should enjoy that thing . this is the right whereof we speak : which in their sense the very socinians grant . christus jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . crellius , adu . groti . cap. 1. 2 : for the foundation of this right : seeing that before the consideration of the death of christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a foundation being co-incident therewithal . now whereas in the death of christ two things are considered : 1 the satisfaction ; and 2dly the merit thereof ; it may be enquired after , under whether respect this right relates thereunto . 1 the satisfaction of christ tends in all that it is , to the honor and reparation of the justice of god . this then in its utmost extent and efficacy , cannot give ground to build such a right upon . the ultimate effect of satisfaction , may be accomplished , and yet not the least right to any good thing communicated to them for whom this satisfaction is made . the good things attending the death of christ may be referred unto two heads : the amotion of evil , and the collation of good . for the first , the amotion of evil , the taking that from us , that it may not grieve us , and subducting us from the power and presence thereof , it is immediatly aimed at by satisfaction . that the curse of the law be not executed , that the wrath to come be not powred out , is the utmost reach of the death of christ considered as satisfactory . yea in it self , as only such , it proceedeth not so far , as to give us a right to escape these things , but only presents that to the justice of god , whereby it may be preserved in all its glory , severity , and exact purity , though these things be not inflicted on us . this i say i conceive to be the utmost tendency of the death of christ as satisfactory . that condemnation cannot possibly de facto follow where such satisfaction hath been made , is immediatly from the equity of justice so repaired as above . for positive good things , in grace and glory by satisfaction alone , they are not at all respected . 2 , there is the merit of the death of christ , and that principally intendeth the glory of god in our enjoying those good things whereof it is the merit or desert . and this is the foundation of that right whereof we treat . what christ hath merited for us , it is just and equal we should have ; that is , we have right unto it : and this before beleeving . faith gives us actual possession as to some part , and a new pactional right , as to the whole ; but this right , or that equalling of things upon divine constitution ( jus est operatio illa qua sit aequalitas : pesant . in tom. 22. ae . q. 57. ) whereby it becomes just and right that we should obtain the things purchased by it , is from the merit of christ alone . what christ hath merited is so far granted , as that they for whom it is so merited have a right unto it . the sum then of what we have to prove , is , that the merit of the death of the lord jesus , hath according to the constitution of the father , so procured of him the good things aimed at , and intended therby , that it is just , right , and equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before beleeving ; faith it self being of the number of those things so procured . all which i prove as followeth ; 1 , the very terms before mentioned , enforce no less . if it be justum before their beleeving , that those for whom christ died , should enjoy the fruits of his death ; then have they even before beleeving , jus , or a right thereunto : for jus est quod justum est : that it is right and equal that they should enjoy those fruits is manifest . for. 1 : it was the engagement of the father to the son upon his undertaking to die for them , that they should so do . isa. 53. 10 , 11 , 12. 2 : in that undertaking , he accomplished all that was of him required . joh. 17. 4. 2 ; that which is merited and procured for any one , thereunto he for whom it is procured , certainly hath a right . that which is obtained for me is mine in actual right , though not perhaps in actual possession . the thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . in some sense or other , that is a man's , which is procured for him . in saying it is procured for him , we say no less . if this then be not in respect of possession , it must be in respect of right . now all the fruits of the death of christ are obtained and procured by his merit for them , for whom he died . he obtains for them eternal redemption . heb. 9. 12. purchasing them with his own blood . act. 20. 28. heb. 2. 14. 1 pet. 1. 18. gal. 1. 4. rev. 14. 3 , 4. the very nature of merit described by the apostle , rom. 4. 4. infers no less . where merit intercedes , the effect is reckoned as of debt : that which is my due debt , i have a right unto . the fruits of the death of christ , are the issues of merit , ( bottomed on gods gracious acceptation ) and reckoned as of debt . he for whom a ransome is paid , hath a right unto his liberty by vertue of that payment . 3 : 2 pet. 1. 1. the saints are said to obtain precious faith through the reghteousness of god . it is a righteous thing with god , to give faith to them for whom christ died ; because thereby they have a right unto it : faith being amongst the most precious fruits of the death of christ , by vertue thereof , becometh their due for whom he died . 4 : the condition of persons under merit , and de-merit , in respect of good or evill is alike . the proportion of things requires it . now men under de-merit are under an obligation unto punishment : and it is a righteous thing with god , to recompence tribulation unto them : 2 thess. 1. 6. it being the judgement of god that they who do such things are worthy of death : rom. 1. 32. they then who are under merit , have also a right unto that whereof it is the merit . it is not of any force to say , that they are not under that merit , but only upon condition . for this is , 1 , false : 2 , with god this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit , as hath been declared . neither yet to object , that it is not their own merit , but of another which respects them : that other being their surety , doing that whereby he merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : a compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons , that condition being compleatly fulfilled as it was in the death of christ , claim being made of the promise , according to the tenure of the compact , and the persons presented for the enjoyment of it , surely those persons have an actual right unto it : that all this is so , see isa. 49. 2 , 3 , 4 , 5 , 6 , &c. psal. 2. 2. 4 , 5. isa. 53. 10 , 11 , 12. joh. 17. 3. & 2. 21. heb. 2. and so much for this also , concerning the issue of the death of christ , and the right of the elect to the fruits of it before beleeving . cap. xii . of the way whereby they actually attain and enjoy faith and grace , who have a right thereunto by the death of christ . the way and causes of bestowing faith on them , who are under the condition before described , is the next thing to be enquired after . what are the thoughts of god from eternity concerning those for whom christ was to die , with the state they are left in , in relation to those thoughts ; as also what is the will of god towards them , immediatly upon the consideration of the death of christ , with the right which to them accrews thereby , being considered , it remaineth ( i say ) that we declare the way and method whereby they obtain faith through the righteousness of god . and here we must lay down certain positions . as ; 1 , notwithstanding the right granted them for whom christ died , upon his death , to a better state and condition in due time , ( that is in the season , suiting the infinitly-wise-sovereignty of god ) yet as to their present condition in point of enjoyment , they are not actually differenced from others : their prayers are an abomination to the lord , prov. 28. 9. all things are to them unclean , tit. 1. 15. they are under the power of satan , eph. 2. 2. in bondage unto death , heb. 2. 14. obnoxious to the curse , and condemning power of the law in the conscience , gal. 3. 13. having sin reigning in them , rom. 6. 17. &c. 2 , what spiritual blessings soever are bestowed on any soul ( i mean peculiarly distinguishing mercies and graces ) they are all bestowed and collated for christs sake : that is , they are purchased by his merit , and procured by his intercession thereupon . that supernatural graces cannot be traduced from any natural faculty , or attained by the utmost endeavour of nature , howsoever affected with outward advantages , i now take for granted . these things i looked upon as the free-gifts of love : so the scripture , joh. 15. 5. 2 cor. 3. 5. eph. 2. 8. 1 cor. 4. 7. eph. 2. 10. mat. 11. 25 , 26. act. 16. 14. &c. now the dispensation of all these , as it is through christ , so they are for christ . on whomsoever they are bestowed it is for christs sake : for instance , peter and judas are unbeleevers . faith is given ( for faith is given ) to peter , not to judas . whence is this difference ? presupposing gods sovereign discriminating purpose , the immediate procuring cause of faith for peter , is the merit of christ . to us it is given on the behalf of christ to beleeve on him : phil. 1. 20. we are blessed with all spiritual blessings in him : eph. 1. 3. whatsoever is in the promise of the covenant is certainly of his procurement ; for therefore he is the surety , heb. 7. 22. and his bloud , ( the ransome he paid ) is the bloud of the covevenant : mat. 26. 28. whereby all the promises thereof , become in him yea , and in him amen , 2 cor. 1. 20. and whether faith be of the blessings of the covenant , and conclude in the promise thereof or no ; let the scripture be judge . jer. 31. 31 , 32. ezek. 36. 26. heb. 8. 9 , 10 , 11. furthermore , what we have through him , we have so him . all these things , being made out on this condition , that he should make his soul an offering for sin , isa. 53. 10 3 , that all the procurements of the death of christ in the behalf of his , are to be made out by vertue of a stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the will of the father . of this before . 4 , no blessing can be given us for christs sake , unless in order of nature , christ be first reckoned unto us . here i must do two things ; 1 declare what i mean by reckoning christ unto us : and then , 2 prove the assertion as laid down . gods reckoning christ , in our present sense , is the imputing of christ unto ungodly unbeleeving sinners for whom he died , so far , as to account him theirs , to bestow faith and grace upon them for his sake . this then i say , at the accomplishment of the appointed time , the lord reckons and accounts and makes out his son christ , to such and such sinners , and for his sake , gives them faith , &c. exercising of love actually in the bestowing of grace upon any particular soul , in a distinguishing manner , for christs sake , doth suppose this accounting of christ to be his , and from thence he is so indeed : which is the present thesis , and may be proved . for : 1 ; why doth the lord bestow faith on peter , not on judas ? because christ dying for peter , and purchasing for him the grace of the covenant , he had a right unto it , and god according to his promise bestowed it : with judas , it was not so . but then , why doth the lord bestow faith on peter at the 40th yeer of his age , and not before , or after ? because then the term is expired , which upon the purchase , was by the counsel of gods will prefixed to the giving in , the beginning of the thing purchased unto him . what then doth the lord do , when he thus bestoweth faith on him ? for christs sake ( his death procuring the gift , not moving the will of the giver ) he creates faith in him , by the way and means snited to such a work . eph. 1. 18 , 19. chap. 2. 1 , &c. if then this be done for christs sake , then is christ made ours , before we beleeve . else , why is faith given him at this instant for christs sake , and not to another , for whom also he died ? that it is done then , is , because the appointed time is come ; that it is done then for christ , is because christ is first given to him . i cannot conceive how any thing should be made out to me for christ , and christ himself not be given to me ; he being made unto us of god , righteousness . 1 cor. 1. 30. 2 the apostle holds out this very method of the dispensation of grace , rom. 8. 32. he that spared not his son , but delivered him up to death for us all , how shall he not with him freely give us all things ? first christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( phil. 1. 29. ) he is certainly in the order of nature given in the first place . he being made ours , we receive the atonement by him , rom. 5. 11. how christ is said to be received by faith , if he be ours before beleeving , is easily resolved . christ is ours before and after beleeving in a different sense . he who is made ours , in an act of gods love , that for him we may have faith , may be found and made ours in a promise of reconciliation by beleeving . i offer also , whether absolution from the guilt of sin , and obligation unto death , though not as terminated in the conscience for compleat iustification , do not proceed our actual beleeving . for , what is that love of god which through christ is effectual to bestow faith upon the unbeleeving ? and how can so great love in the actual exercise of it producing the most distinguishing mercies , consist with any such act of gods will , as at the same instant should bind that person under the guilt of sin ? perhaps also this may be the iustification of the ungodly mentioned , rom. 4. gods absolving a sinner in heaven , by accounting christ unto him , and then bestowing him , upon him , and for his sake enduing him with faith to beleeve . that we should be blessed with all spiritual blessings in christ , and yet christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . yea he must be our christ , before it is given to us for him to beleeve : why else is it not given to all others so to do . i speak not of the supream distinguishing cause , mat. 11. 25 , 26. but of the proximate procuring cause , which is the bloud of christ . neither yet do i hence assert compleat justification to be before beleeving . absolution in heaven , and justification differ as part and whole . again , absolution may be considered , either as a pure act of the will of god in it self , or as it is received , beleeved , apprehended , in , and by the soul of the guilty . for absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the effects of anger , naturally proceeds all collation of any fruits of love , such as is faith . object . but if god account christ unto , and bestow him upon a sinner before beleeving , and upon that account , absolve him from the obligation unto death and hell which for sin he lies under , what wants this of compleat justification ? answ. much every way . 1 it wants that act of pardoning mercy ( on the part of god ) which is to be terminated and compleated in the conscience of the sinner ; this lies in the promise . 2 it wants the hearts perswasion concerning the truth and goodness , of the promise , and the mercy held out in the promise . 3 it wants the souls rolling it self upon christ , and receiving of christ , as the author and finisher of that mercy , an al-sufficient saviour to them that beleeve . so that by faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent act of god concerning us , in and for christ , we do not actually receive a compleat soul-freeing discharge until we beleeve . and thus the lord christ hath the preheminence in all things . he is the author and finisher of our faith . this then is that which here we assign unto the lord . upon the accomplishment of the appointed season , for the making out the fruits of the death of christ unto them for whom he died , he loves them freely , sayes to them , live , gives them his son , with , and for him , all things , bringing forth the choicest issue of his being reconciled in the bloud of jesus , whilest we are enemies , and totally alimated from him . it will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the state and condition of them towards whom such are the actings of god as we before described . what it is that gives them the first real alteration of condition and distinguishment from others , i have now no occasion to handle . so far as advantage hath been offered , i have laboured to distinguish aright those things , whose confusion and mis-apprehension lies at the bottome of very many dangerous mistakes : how the forgoing discourse may be accommodated and improved for the removeal of those mistakes , i shall leave to the consideration of others . cap. xiii . the removal of sundry objections to some things formerly taught , about the death of christ : vpon the principles now delivered . having fully declared not only what was my intendment in the expressions so exceedingly mistaken by mr baxter , as hath in part already been made manifest , and will instantly more fully appear ; i shall now take a view of what is imposed on me as my judgement , and the opposition made thereunto , so far as may be needful for the cleering of the one , and removing of the other , at least in what they may really concern what i did deliver in the treatise impugned . in page 146 of his apendix mr baxter endeavours to vindicate a thesis of his from some exceptions , that he was by his friend pointed to , unto which it seemed liable and obnoxious . the thesis he layes down , is , that no man is actually and absolutly justified upon the meer payment of the debt by christ , till they become beleevers . against this article ( as he calls it ) he produceth some objections of maccovius , censuring his assertions to be senseless , his positions strange and abhored , his arguments weak and ineffectual ; with some other expressions to the same purpose . 1 , i am now by the providence of god in a condition of separation from my own small library , neither can i here attain the sight of maccovius disputations ; so that i shall not at all interpose my self in this contest ; only i must needs say . 1 i did not formerly account maccovius to be so senseless and weak a disputant as here he is represented to be . 2 , that for mr baxters answer to that argument ( where the debt is paid , there discharge must follow ; by asserting the payment made by christ to be refusable , and the interest of sinners in that payment to be purely upon the performance of a condition . i have fully before in both parts of it demonstrated to be weak , and inconsistent with it self , and truth . that the interesting of sinners in the payment made by christ , at such and such a season , is from the sovereignty of god , and his free engagement sub termino for this end ; hath been also fully manifested . but secondly , mr baxter affirms , that to these arguments of maccovius , mr owen addes some in the place against grotius whereunto he was referred . to what end , you will say , doth mr owen adde these arguments ? why to prove that men are actually , and absolutly , justified upon the meer payment of the debt by christ before beleeving . but , fidem tuam ! is there any one argument in my whole book used to any such purpose ? do i labour to prove that which i never affirmed ? never thought ? never beleeved ? in what sense i affirmed that by the death of christ , we are actually , and ipso facto , delivered from death ( that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we have in due time , the time appointed , free and full deliverance thereby , without the intervention of any condition on our part , not absolutly procured for us by his death ) i have before declared . how much this comes short of actual and absolute justification , i need not now mention : i shall therefore only so far consider the answers given by mr baxter ; as they may seem to impair or entrench upon the main truth i assert , and that in the order by him laid down . these ( saith he ) mr owen layeth down . 1 by death he delivereth us from death . answ. not immediatly , nor absolutly , nor by his death alone , but by that as a price , supposing other causes on his part , and conditions on ours , to concur before the actual deliverance . reply . 1 to what end i mention that place of the apostle was before declared : 2 by the death of christ we are immediatly delivered from death with that immediation which is proper to the efficiency of causes , which produce their effects by the way of moral procurement : that is certainly , without the intervention of any other cause of the like kind : and , 3 absolutly , no condition being interposed between the cause and the effect , christs death , and our total deliverance , but such as is part of our deliverance , and solely procured by that death : though that death of christ be not considered as alone , that is separated from his obedience , resurrection , and intercession , when the work of redemption is assigned to it in the scripture . 4 by the death of christ as a price : i suppose you understand his purchase , as well as his payment ; his merit , as well as his satisfaction ; or else this is a false notion of the death of christ , as the cause of our deliverance . 5 all other causes concurring on the part of christ for our deliverance , are 1 either not of the same kind with his death ; or , 2 bottomed on his death , and flowing from thence ; so that summarily all may be resolved therinto . 6 the conditions on our part , in the sense intended , are often mentioned , never proved ; nor i am perswaded will never be . but he addes : 2 he saith the elect are said to die , and rise with christ . answ. 1 not in respect of time , as if we died and rose at the same time , either really , or in gods esteem . 2 not that we died in his dying , and rose in his rising . but , 3 it is spoken of the distant mediate effects of his death , and the immediate effects of his spirit on us , rising by regeneration to union and communion with christ . so he . reply . 1 i pass the 1 , and 2 , exceptions , notwithstanding , that of gods not esteeming of us as in christ upon his performance of the acts of his mediation for us , might admit of some consideration . 2 the inference here couched , that these things are the immediate effects of christs spirit on us , therefore the distant and mediate effects of his death for us , is very weak and unconcluding . the death of christ procureth these things as a cause moral and impelling : the spirit worketh as an efficient , and therefore the same thing may be the immediate effect of them both , according to their several kinds of efficacy . and so indeed they are . our actual conversion , the efficient whereof is the spirit , is the immediate procurement of the merit of christ : see this at large in my treatise opposed . i know not any man that hath run out into more wide mistakes about the immediate effects of the death of christ , than mr baxter , who pretends to so much accurateness in this particular . 3 he saith ( ads mr baxter ) christ hath redeemed us from the curse , being made a curse for us . answ. i explained before how far we are freed by redemption : he hath restored us , that is , paid the price , but with no intent that we should by that redemption , be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause , but not as the only cause . reply . 1 a being freed so far , or so far , by redemption , and not wholly , fully , or compleatly , what ever men may explain , the scripture is wholly silent of . 2 that christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 of the immediateness of their delivery , i have spoken already . it hath as strict an immediation as the nature of such causes and effects will bear . 2 if he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the negation is upon the term freed : or the negation of his intention is only as to the qualification , absolutly , and so his intention to free them is asserted , and the affection of absolutness in that intention , only denyed . if the first be meant ; 1 it is contrary to innumerable express testimonies of scriptures . 2 it renders the son of god , dying with no determinate end , or designed purpose at all , in reference to them for whom he dyed : a thing we would not ascribe to a wise man , in a far more easie undertaking . if the second : 1 i desire to know , what is this intention here assigned to our saviour ? he payd a price , or ransom for us , he bought and purchased us by his blood , to be a peculiar people to himself ; he redeemed us from the curse and wrath due to us , that we may be conditionally freed . all things intended under condition , are as to their accomplishment uncertain . the condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its accomplishment , in the mind of the intender . this then is that which is ascribed to the lord jesus : making his soul an offering for sin , laying down his life a ransom for mercy , and tasting death , to free the children given him from death , praying together that those for whom he died , might be partakers of his glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the good things , which in his whole undertaking of mediation , he aimed at . thus is he made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice , &c. 2 is the accomplishment of this condition , upon which freedom depends in the intention of christ , certain in his mind , under that intention ? i ask then , whence that assurance doth accrew ? is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? see then , whither you have rolled this stone ! the folly , and absurdity of this , hath been long since sufficiently discovered . but is it from hence , because by his death , he purchaseth for them , the compleating of that condition in them ? thus , he payes a price with intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a condition as he procures for them ; and thereupon knows , that at the appointed time , it shall be wrought in them . what differs this in the close from absolute freedom ? further : feign some of them for whom christ died to fulfil this condition , others not ; and it will be more evident , that the greatest uncertainty possible , as to the issues of his death , must be assigned to him in his dying . the pretence of an effectual discriminating purpose of free grace , following the purpose of giving christ , promisuously for all , will not salve the contradictions of this assertion . but the truth is , this whole figment of conditional freedom , is every way unsavoury : that very thing which is assigned for the condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : potential , conditional , not actual , not absolute issues and effects of the death of christ , have been abundantly disproved already . that which follows in mr baxter from page 152 , unto page 155. chap. 19. belongs not to me : being only a declaration of his own judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-scriptural method of these mysteris which he hath framed in his mind , but also directly opposite to the truth ; yet i shall not here meddle with it , refering them who desire satisfaction in this business , to a serious consideration of what i have above-written to this purpose . page 155. c. 20. he returns to the consideration of my assertion concerning our deliverance ipso facto , by the bloud of christ : and tells you , i do not understand mr owen his meaning : for he saith , that christ did actually , and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual right to all the fruits of his death . &c. so he . answ. the things of that treatise were written with the pen of a vulgar scribe , that every one might run and read : whence then it should be , that so learned a man should not understand my meaning , unless from his own prejudice , i know not : however , i have now so fully delivered my sense and meaning as to these things , that i hope no place remaineth for discreptation thereabout . but let us look a little into mr baxters enquiry after that , which he professeth not well to understand : 1 ( saith he ) whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a right to deliverance : i doubt . answ. to unriddle this , with most of the following exceptions , and to resolve his doubt so far as i am concerned , as having administred occasion thereunto , i shall transcribe the place from whence these difficulties are pretended to arise . the passage is in lib. 3. cap. 7. of that treatise , page 140 , 141. as followeth : that actual freedom from the obligation doth not follow the satisfaction made by christ , cannot be granted . for by his death , he did deliver us from death : and that actually so far , as that the elect are said to die and rise with him : he did actually or ipso facto deliver us from the curse , by being made a curse for us . the hand-writing that was against us , even the whole obligation was taken out of the way , and nailed to his cross . it is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . but yet that hinders not ; but that they have all the fruits of his death in actual right , though not in actual possession : which last they cannot have until at least it be made known to them . as if a man pay a ransom for a prisoner detained in a forreign country ; the very day of the payment and acceptation of it , the prisoner hath right to his liberty , though he cannot enjoy it , until such time as tydings of it is brought unto him , and a warrant produced for his liberty . so that , that reason is nothing but a begging {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2dly , the satisfaction of christ by the payment of the same thing that was in the obligation , is no way prejudicial to that free gracious condonation of sin so often mentioned . gods gracious condonation of sin , comprizeth the whole dispensation of grace towards us in christ : whereof there are two parts : 1 the laying of our sin on christ ; or making him to be sin for us , which was meerly and purely an act of free grace . 2 the gracious imputation of the righteousness of christ to us : or making us the righteousness of god in him ; which is no less of grace and mercy : however that remission , grace , and pardon which is in god for sinners , is not opposed to christs merits , but ours . he pardoneth all to us , but he spareth not his only son : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ , but in three other things : 1 the will of god freely appointing this satisfaction of christ : joh. 3. 10. rom. 5. 8. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us : remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom remission is granted , &c. all that is here affirmed , may be reduced to these heads : 1 actual freedom from the obligation is the immediate fruit of the death of christ : understand such an immediation , as i have often described . 2 hence , christ is said actually or ipso facto to deliver us , because our deliverance which is to be accomplished sub termino , is the infallible , absolute , immediate issue and product of what he did for us . actual and ipso facto , are opposed to the intervention of any such thing , as should make our deliverance to be only potential , or conditional . 3 those for whom christ doth work this deliverance , are not as to a simulty of time actually delivered : they neither enjoy , nor are acquainted with any such deliverance until the appointed time be come , but have actual right thereunto , to possess it in due season . this being the sum and plain intendment of that place , i suppose there will not need any operous endeavour to remove the objections that are laid against it : and therefore to that before expressed , i say , christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it , but not actual possession of it : and where the difficulty of this should rest , i know not . men may as oft as they please create contradictions in their own minds , and entangle themselves with doubts in the knots which themselves have tyed . but , 2 ( saith he ) knowledge and possession of a deliverance are far different things . answ. 1 he maketh them so , who plainly intimates , that the reason why it is not apprehended , is , because it is not possessed : and alwayes speaks disjunctively of them . 2 besides , this proposition of the distance of these two , is not universally true , as i could easily demonstrate . 3 our knowledge therefore ( he ads ) doth not give us possession : so that the similitude sails : for it is the creditors knowledge and satisfaction that is requisite to deliverance : and our creditor was not in a far and strange country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the cause . answ. 1 whether or no , or how far knowledge gives us possession , i shall not now dispute : only considering in what sense knowledge is here used ; and often in the scripture , the deliverance also spoken of , being such , as no small part thereof consists in this knowledge , and without it ( in the seed at least ) is not , i cannot but say , that such kind of affirmations in things of this weight , are very slender proofs : yea further , whereas the enjoyment of this deliverance is either as to the being of it , or to the comfort of it ; the latter is given us by this knowledge meerly , the former consists therein mainly , joh. 17. 3. 2 similitudes are allowed their grains to make them current : but yet , as our creditors knowledge and satisfaction is required to our deliverance , so not that only ; but ours also , as to our actual enjoyment of it . it is true , he could have made us quickly know it : but who hath been his counsellour ? this is left to his sovereign and free disposal , our deliverance being purchased to be made out in the season thereby appointed . but , that god could have made us free , before we knew the cause , ( supposing his constitution of the way of salvation revealed in the bloud of jesus , which lies at the bottome of all these disputes ) is a most anti-evangelical assertion , and diametrally opposed to the whole way of gods dealing with sinners . but he addes , 4 neither can it be understood how god can so long deny us the possession of heaven , if we had such actual absolute right so long ago , which seems to me to express a jus ad rem , and in re . answ. 1 i love not to enquire into the reason of gods actings , which are according to the counsel of his own will : and yet think it not very difficult to conceive how a son is for a season kept as a servant , though he be heir of all . 2 he speaks as though this deliverance lay all in heaven , whereas it is here fully enjoyed on the earth though not in all the degrees of the fruits thereof . 3 if the right wherof we speak were jus in re , i see not well indeed how god could keep us from the possession of it as mr baxter sayes : a man cannot be kept long from what he hath . but saith he , 5 if he mean a right to future possession , i do not see how right and possession should stand at so many yeers distance : to have right to gods favour , and possession of that favour seem to me of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it : and that faith justifieth only in loco conscientia : but i will not censure so hardly until i know . answ. 1 if at so many yeers distance it may not be allowed , he had done well to express at how many it might . for my part , placing this right upon the purchase of christ , ( as before , ) and possession in the actual enjoyment of the fruits of that purchase ; then refering the distance between them to the good pleasure of god , who had granted and established that right to an enjoyment sub termino , i see no difficulty , no perplexity in this at all . 2 that no small portion of favour consists in a sense and knowledge of the kindness of god in its actings terminated upon the conscience , i must beleeve , whatever mr baxter be pleased to censure . it is far more facile to give the hardest censures , then to answer the easiest arguments . 3 the place where faith justifieth i am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , i conceive not to be ; as it is our now obedience : yet that in this work , it looks further then the conscience , i easily grant . the most of what is subjoyned to these exceptions , is fully answered in what went before . as much as possible , i shall avoid all repetitions of the same things : only whereas he affirmeth , that to have right to justification , and to have possession of it , is all one ; i must needs enter my dissent thereunto : which may suffice until it be attempted to be put upon the proof . if he shall say , that a right to a future justification at the day of judgment , is the same with the possession of present actual justification , it is neither true , nor any thing to the business in hand . in the close , he shuts up this discourse , and enters into another ; giving in his thoughts about the immediate effects of the death of christ : a matter wherein he pretends to great accurateness , censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their discourses thereabout . particularly here he denyes ( and calls it a dangerous errour to suppose ) that actual remission and justification are immediate effects of his death , or any right thereunto , which he attempteth to prove by sundry arguments . of the effects of the death of christ , and what relation they all stand in thereunto , i have spoken at large before . now because actual remission is denyed to be an immediate effect of the death of christ , and so a potential remission not once mentioned in the book of god is tacitely substituted in the room thereof , and this also in opposition to what i had delivered , i shall briefly consider his arguments , and so give an end to this debate . argum. 1 what right soever god giveth unto men in things supernatural ( such as justification , remission , and adoption ) he giveth it by his written laws . but by these laws he hath given no such thing to any unbeleevers , such as are the elect before conversion : therfore , &c. the major is evident : gods decree giveth no man a personal right to the mercy intended him . and for the minor , no man can produce the scripture giving to unbeleevers such a right . answ. 1 taking the laws of god in the strict and proper sense , and it is so far from being a truth , that what right god gives to any , he gives it by his written laws ; that indeed the laws of god give no right to any one , concerning any thing , whether supernatural or otherwise . the end of the law is not to give right , but to exact obedience : and that chiefly if not upon the sum , solely . the usual proper genuine signification of gods laws , being his revealed will for our obedience , i know not why mr baxter should bring them in , in the latitude of his single apprehension to be a medium in an argument . hence , 2 here is not a sufficient annumeration of causes ; the promises of god are to be added , and those either made to us , or to any other for our good . but , 3 that the decree of god gives to no man a right to the thing concerning which the decree is , is so far from being a sufficient proof of the major , that it is in it self very questionable , if not unquestionably false . that the decree gives not being and existence to the things concerning which it is , is an old rule . that no right should from it arise , unto that thing by vertue thereof , is not yet so cleer . right is but jus . jus est quod justum est . if it be just or right , that any one should have such a thing , he is said to have a right thereunto . now , supposing the decree of god , that a man shall , by such means , have such a thing , is it not just , equitable and condecent unto righteousness that he should have it ? but yet further , 4 we are not at all speaking of a right founded on gods decrees , ( which considering what was proposed to be proved by this argument ; i wonder how it found any mention here ) but upon two other things . 1 the covenant of god with christ about the pardoning , justifying , and saving of those , for whose sin he should make his soul an offering : which covenant respecting christ as mediator god and man , is not to be reckoned among the meer decrees and purposes of god , containing in it self al those promises and engagements wheron the lord jesus in the work of redemption rolled himself . now in this covenant , god engaged himself ( as i said before ) to make out to those for whom christ undertook , whatsoever was the fruit of his purchase , and that was what in his good pleasure was assigned thereunto . and this is the first bottome of this right . 2 the purchase of christ being compleated by the performance of all things by divine constitution thereunto alotted , and himself acquitted and exonerated of the whol debt of their sin for whom he suffered , which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him , concerning the freedom and deliverance of the persons whose sins were laid on him , and whose bringing unto glory he undertook . on these two , i say it is , that our right to the fruits of the death of christ , even before beleeving , doth depend : from hence at least it is right and equal , that we do in the time appointed enjoy these things . yea to say , that we have right upon beleeving to the fruits of the death of christ affirmed universally , can only be affirmed of a jus in re , such a right , as hath ( at least in part ) conjoyned actual possession , beleeving it self being no smal portion of these fruits . this argument then being fallacious , omitting the chief causes in annumeration , concludes not the thing proposed . besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , that remission of sin , and justification are not the immediate effects of christs death , whereof in this argument there is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . argum. 2. if god hate all the works of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already , then certainly the elect while they are unbeleevers , are not actually de facto , no nor in personal right delivered from this hatred , wrath , displeasure , and condemnation : but , ergo . answ. 1 this argument , for what indeed it will prove is handled at large in my treatise of redemption , as also re-urged in the pages foregoing . against actual justification from eternity , it hath its efficacy . 2 it doth also conclude , that the elect whilest unbeleevers , are not actually and de facto put in possession of the issues of love , faith being with the first of them . but , 3 that they have not upon the grounds forementioned , a right to these things . or , 4 that justification is not the immediate effect of the death of christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . argum. 3. if we are justified only by faith , then certainly not before faith . but we are justified only by faith . ergo . answ . 1 if i mistake not , it is not justification before faith , but a right to the fruits of the death of christ before faith that is to be proved . 2 that justification is not the immediate effect of the death of christ to which ends for this argument , valeat quantum valere potest : to me , it comes not within many miles of the thing in question . so that with the absurd answers supposed thereunto , we passe it by . the like also i am enforced to say of the two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in question so that though they may have their strength to their own proper end , yet as to the things proposed to be proved , there is nothing in their genuine conclusions looking that way . if i might take the liberty of ghessing , i should suppose the mistake which lead this author to all this labor in vain , is , that the immediate effects of the death of christ must be immediatly enjoyed by them for whom he died . which assertion hath not indeed the least colour of truth . the effects of the death of christ are not said to be immediate , in reference to others enjoyment of them , but unto their causality by that death . whatever it be , that in the first place is made out to sinners for the death of christ , when ever it be done , that is the immediate effect thereof , as to them : as to them i say , for in its first tendency , it hath a more immediate object . if mr baxter go on with his intentions about a tract concerning universal redemption , perhaps we may have these things cleered : and yet we must tell him before hand , that if he draw forth nothing on that subject but what is done by amiraldus , and like things to them , he will give little satisfaction to learned and stable men , upon the issue of his undertaking . i shall not presume to take another mans task out of his hand , especially one's who is so every way able to go through with it ; else i durst undertake to demonstrate that treatise of amiraldus , mentioned by mr baxter , to be full of weak and sophistical argumentations , absurd contradictions , vain strife of words ; and in sum to be , as birthless a tympanous endeavour , as ever so learned a man was engaged in . for the present , being by gods providence removed for a season from my native soyl , attended with more then ordinary weaknesses and infirmities , separated from my library , burdened with manifold employments , with constant preaching to a numerous multitude , of as thirsting a people after the gospel , as ever yet i conversed withal ; it sufficeth me , that i have obtained this mercy , briefly and plainly to vindicate the truth from mistakes , and something further to unfold the mystery of our redemption in christ , all with so facile and placid an endeavour , as is usually upon the spirits of men , in the familiar writings of one friend to another . that it hath been my aim to seek after truth , and to keep close to the forme of wholesome words delivered to us , will ( i hope ) appear to them that love truth , and peace . dublin-castle , decemb. 20. 1649. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . errata . the author having no opportunity to attend the press , and being absent many miles during the printing the most part of it , finds the accenting of sundry greek expressions omitted , with other mistakes , which he desireth the reader to correct as followeth : pag. 5. l. 10. r. have . p. 9. l. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 10. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so also in other places . l. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 11. l. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 12. l. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 15. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. now the . p. 30. l. 6. now he . p. 31. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 11. pressures . p. 32. l. ult. pactional . p. 33. l. 24. contradiction . p. 34. l. 33. oblation made . p. 36. l. 22. that ever i. l. 31. feigne . p. 44. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 47. l. 3. of god , is thus held out . l. 27. analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 91. l. 20. foro conscientiae . p. 95. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pag. 29. in the margin , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a90278e-350 display of armin. salus electorū sanguis iesu . salus elect. rom 8. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : ignat. ad phi●ad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 11 , 12 , 13. haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . tertul. de praesc . ad haer. mat. 24. 24. notes for div a90278e-2120 answ . answ . pa. 138 , 139 answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . a distinguenda sunt tria momenta divinae voluntatis . primum est , ante christi mortem positam aut re ipsa , aut in decreto dei , et praescientia . in hoc momento iratus peccatori est deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b secundum momentum est , posita jam christi morte , in quo deus jam non constituit tantum , sed & promittit iram se depositurum . c tertium est , cum homo vera fide in christum credit , et christus ex foederis formula credentem deo commendit . hic jam deus deponit iram , hominemque in gratiam recipit . de satisfact. . christi . cap. 7. d ps. 50. 21 exod. 3. 14. 1 sam. 15. 29 job 23. 13. psa. 102. 26 , 27. isa. 14. 27. e 2 king. 19. 6 isa. 37. 3 1 tim. 1. 13 f quidcunque negat aliquid de deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . thom. 22. ae . q. 13. a. 1. c. g libra voluntas ulciscendae injuriae . quae dicuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intelligenda sunt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . amor , et gaudium , & alia ejusmodi , cum attribuuntur deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : aquin. 12. q. 22. a. 3. eph. 1. 11. h arm. disp. pub . de natu . dei . thes. 51. i ep. 1. 11 answ . k aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l mat. 18. ●● 1 tim. 1. 15 ep. 5. 26 , 27. ep. 2. 15 , 16. col. 1. 13. 1 joh. 1. 7. &c. eph. 2. 8 phil. 1. 29 heb. 9. 12 m cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc plato dixit , primum movins movet seipsum : aq. p. 1. q. 19. a. 2. a. 3. answ . answ . omnes illi pro quibus christus ex intentione dei satis fecit , sunt deo reconciliati . i. e. in favorem saluti ferum aliquo modo restituti . ames . antisinod . p. 164. si de debitum quaeratur ▪ respectu creaturae in deum cadere non potest : nisi ex aliqua suppositione ipsi deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : suares . relect. de lib. div. volu . disp . l. di. sec. 2. n. 5. nulla justitia proprie esse potest , ubi nulla intercedit obligatio : deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : ergo ante promissionem nulla justitia etiam distributiva in deo reperitur . vas . n. 1. q. 21. a. 1. disp. 86. eph. 1. 11 gal. 4. 1 joh. 1. 12 rom. 5. 11 eph. 1. 11 col. 1. 12 , 13 , 14. psal. 4. 6 2 cor. 4. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : f. de leg. 1 joh. 3. 4. decretum nil ponit in esse , praedestinatio in praedestinato aquin. eph. 1. 4. 2 pet. 1. 1. cururceus exit . isa. 50. 5 , 6 , 7 , 8 , 9. joh. 17. 4. 2 tim. 3. 16. joh. 17. heb. 9. 24. the precious blood of the son of god shed without the gates of jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by judas, being falsly accused before annas, caiaphas, herod and pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. all which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. by that eminent divine, mr. john hayward. hayward, john. 1695 approx. 123 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a43133 wing h1231f estc r215936 99827693 99827693 32116 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43133) transcribed from: (early english books online ; image set 32116) images scanned from microfilm: (early english books, 1641-1700 ; 1850:7) the precious blood of the son of god shed without the gates of jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by judas, being falsly accused before annas, caiaphas, herod and pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. all which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. by that eminent divine, mr. john hayward. hayward, john. the tenth edition. [4], 114 p. printed for robert gifford, in old bedlam, without bishopsgate, london : 1695. after imprint date on title page: price bound 1 s. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -meditations -early works to 1800. jesus christ -crucifixion -early works to 1800. 2004-01 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 judith siefring sampled and proofread 2004-02 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the precious blood of the son of god shed without the gates of jerusalem for the redemption of lost and undone sinners : whereby his great love to mankind is undeniably manifested , in these following particulars ; his agony in the garden ; being betrayed by judas , being falsly accused before annas , caiaphas , herod and pilate ; his being scourged , scorned , and spitefully used ; his condemnation and going to execution ; how he was crucified ; of his being reviled , and pardoning the thief upon the cross ; and of his giving up the ghost . all which is practically applyed and improved , for the bringing of sinners out of the way of sin and hell , into wisdom's ways , whose ways are ways of pleasantness , and all her path's are peace . by that eminent divine , mr. john hayward . the tenth edition . london , printed for robert gifford , in old bedlam , without bishopsgate , 1699. price bound ●●s . to the christian reader , dear hearts ; by the reading of this small treatise , you may in some measure , be made sensible of what christ hath done for you in order to your everlasting salvation : wherein his great love is manifested unto all : for greater love hath no man than this , to lay down his life for his friends ; but he hath laid it down for his greatest enemies , to redeem them from everlasting destruction . by these sad and dolorous sufferings of our saviour , we may see also what a dreadful and soul-destroying thing sin is , that nothing but the precious blood of the eternal son of god could make satisfaction for it . oh what cause have we then to admire and adore the mighty god of heaven for his infinite mercy towards us , in sending his son , his only begotten son , christ jesus , to redeem us from death and hell ! seeing such great things have been done for us , let us make it our daily practice and business to walk in some measure answerable to them : that we may so do , is , and shall be the hearty prayer of your soul 's cordial friend ; john hayward . of our saviour's agony in the garden . matth. chap. 26. ver. 38. then saith he unto them , my soul is exceeding sorrowful , even unto death ; tarry ye here and watch with me . and not designing to take notice of the meanness of his birth , and that continual course of sorrow and misery , that attended the former part of his life ; wherein he took upon him not only the form of a sinner , but a servant : i shall consider the time only towards his death ; wherein , in a most especial manner , his great love to mankind is manifested : for as every natural motion groweth more ardent towards the end ; so the love of christ towards the true church , his spouse . not that he loved us better in the latter part of his life ; but it did then most appear : as some sort of fire , the more water is thrown upon it , the hotter it burns ; so both the apprehension and presence of death was so far from lessening his love , that it did rather encrease it . therefore , as in all the passages of his life , so more especially towards his death , all his doctrine was holy , just , and good , ( milk for the weak , meat for the strong , medicine for the sick , not too deep for the simple , nor too shallow for the wise ) but as a ford wherein the lamb may wade , and the elephant swim ; all his actions were the works of justice and mercy , examples of all vertues , but most especially of humility , which is the foundation of all other vertues , as love , pity , and compassion , whereof our miseries stood most in need . his life was so pure and holy , that by that example he hath set us , we may plainly see what is either wanting or amiss in our selves , even the book which the prophet ezekiel speaks of , that he saw , ezek. 2. written within by instruction , without by example of life ; wherein we have what to contemplate , what to imitate , and what to admire : so that whosoever doth not only study , but like the prophet , seek , he shall attain inestimable , both knowledge and vertue . when our saviour begun his passion in the garden of gethsemane , he was accompanied with those three disciples , who not long before had seen his glorious transfiguration upon mount tabor ; to the end , that seeing so great a change , they might be sensible of the greatness of god's severity , and of his love. o treasure of heaven ! o light and life of the world ! how was his glory obscured ! his strength abated ! his courage appaled ! insomuch that he did acknowledge to his disciples , that his soul was heavy unto death . our saviour began his conflict with prayer , giving example to us , in all our troubles to do the like ; teaching us also in what manner we ought to pray ; first , in that he did fall prostrate upon the ground , he did thereby instruct us , that with the greatest humility and reverence we must present our selves before the majesty of almighty god : secondly , by his earnest praying , with what fervency of spirit we ought to beat at heaven gates . thirdly , by his often praying , we have an example of perseverance , until he that doth engage us to beg , shall let us have his favour so far as to obtain . lastly , he hath taught us to renounce our own wills , and to resign our desires to the pleasure of almighty god. these things , if at all times we endeavour to perform , but especially in the agonies of death , the angels will certainly come to comfort us ; for god will cerly send us strength to bear , what he is not pleased to remove . but wherefore did our saviour pray , that if it were possible this cup might pass from him ? did he not freely and voluntarily offer up himself for sin to save sinners ? yes , desirously ; for no necessity could be cast upon him ; no complaint of justice , because he was innocent ; no necessity through weakness , because he was almighty , for he had twelve legions of angels at his command ; but it was to comfort and strengthen his weak-hearted members , that their courage might not be cast down under any tryal or tribulation that god might call them to ! and also he did hereby declare , that he did bear the natural weaknesses of our flesh : for none can possibly imagine the greatness of those sorrows and miseries that he went through . lastly , he would manifest to us , that he did consist of two natures , and two wills ; not so separate as to make two persons , nor so confounded as to make one nature and will , but distinguish'd in their essential properties and operations . in his humane will , he did pray to avoid this cup ; in his divine will , he did desire it . he did desire death , in regard of the end ; but in regard to it self , he did pray to avoid it . yet his humane will was not contra●…y or repugnant to his divine will : yet being surprized with the fear of death , through the frailty of his hamane will , he seemed not to think of that which he perfectly did know ; not as drawing or declining from his father's will , but forthwith resuming his resolution , submitted himself to his decree . there is no question bu●… the pains that our saviour did endu●…e in his ●…dv were exceeding great ; yet nothing comparable to the torments of his soul. in bodily pains 't is possible some have born as much as he : but as for the sorrow of his soul , the unspeakable sorrows of his soul there was never any came near him : and indeed , the pain of the body is not comparable to the the sorrow of the soul , prov. 18. 14. the spirit of a man shall sustain his other infirmities : but a wounded spirit who can hear ? and first begun his sorrows in his soul. for as sin beginneth always at the soul , and from thence extendeth to the body , it was most proper that the punishment of sin should begin at the soul , and afterwards proceed to the body . this grief of soul of our saviour's was very great , as one of the evangelists testifieth , matth. 26. 37. he began to wax sorrowful , and grievously troubled : another , mark 14. 34. he began to be afraid , and in great heaviness : and says , luke 22. 14. he was in an agony . but in a more peculiar manner he did express it himself , matth. 26. 38. now is my soul tr●…ubled , now is my soul heavy even unto death ; and also by actions in that when no violence was offered to his body , no man stood near him to do him any harm ; he was so much inwardly pressed in spirit , and in so great an agony , that in an extream cold night when he lay upon the cold earth , all the forces of his body were distracted , the humours disturbed , the pores opened , and he was cast into a great and bloody sweat : not a thin faint sweat , but consisting of such great drops , which issued so plenteously from every part of his body , that they came through his apparel , and trickled to the ground in great abundance , luke 22. 44. sure never was any garden thus watered , never ground thus wet . adam might moisten the earth with the sweat of his brows ; but never was it moistned but at that time with a bloody sweat. o let us therefore look upon our saviour , and upon our selves : upon our saviour as upon the true adam , not cast , but came out of paradice of his o●… love and free will , for to redeem us from our sins : labouring in a bloody sweat , to get for us the bread of life : upon our selves , as those that were at that time his only tormentors ; for the executioners did not then tear him with whips , they did not then press a crown of thorns upon his head. it was not the nails nor the spear that then did pierce him , but it was our offences that did so much afflict him ; our sins were the heavy burthen under which he did so grievously sweat . for then were represented to him the sins of the whole world , both past and to come ; which to him who bears so great a love and zeal to the honour of his father , it could not but be an unspeakable sorrow and trouble to him . then also was presented to him the most terrible sight in the world , the great fury of the father , before whose majesty , when he is moved to wrath , the angels cover their faces , the mountains sweat , the earth trembleth , the sea flyeth ; before whom , if he appears as judge , no creature can stand ; and verily , if the wrath of god against one sinner , for one sin , be termed unquenchable fire , a worm that d●…th not , watling , and gnashing of teeth , and yet not sufficiently expressed : what words can the wisdom of men devise to represent the terribleness of that judgment that was against him , who was to drink of the whole cup of his father's wrath ; not for one sin only , but for the sins of the whole world ; and if he had left one drop , if he had not drank up the very dregs , we had not been excused from eternal damnation . also he beheld the ingratitude of many , who would not endeavour to make any profit to their own souls , of this great benefit , which doubtless was a sharper cut to him than all the outward torments he endured ; ever as it is less grievous to a man to take pains for another , than to know that his pains shall not be regarded . our blessed saviour did bend under this heavy burthen , and dipt his garments in his own blood ; and he took the cup of his father's wrath , which had no mixture of mercy in it : he did lay upon his shoulders a light burthen , and a sweet yoke : but we have laid upon him an unmerciful load , which none but himself is able to bear . no element is heavy in its proper place ; and therefore as one that diveth into the water , feeleth not the weight of the water which is above . so he that is plunged in the depth of his sins , has no sense how heavy they are , because sin is there in its natural place , but sin in our saviour was out of its proper place , and above its sphere , and therefore lay the more grievously upon him . for if a sinner that is sanctified is oftentimes pressed with his own sins , that he crieth out with holy david , psalm 38. my iniquities are a sore burthen , too heavy for me to bear : how grievous must this sea of sin be to him who is sanctification it self , and from whom it all flows ? o heavenly father ! what is this that thy innocent son , thy only son , thy son in whom thou art well pleased , in this humble and heavy manner laboureth before thee ? their fathers hoped in thee , and thou didst deliver them ; they called upon thee , and were not confounded . wherefore then is thy innocent and only son , begotten of thy substance , forsaken of thee ? how shall we sinful wretches expect to find any mercy with thee , seeing thou art so seve●…e against thy only son ? so merciful a father against so good and loving a son : is not thy wrath appeased when thou seest this miserable spectacle of him that is so dear unto thee ? this bloody sweat , whereof every drop is of greater value than a thousand worlds ? is it not a sufficient satisfaction for our sins , a sufficient price for our redemption ? o admirable and upright justice ! for this was but a small skirmish to the main battel which did follow after . sure if thy eyes , holy father , were fix'd upon the cross , whereunto thy only son was fastned , thou wouldst not be satisfied nor appeased , because thou hadst before ordained , that death , which was a curse belonging to sin , must also be the punishment of thy son ; that the devil that prevailed by a tree , should also be by a tree subdued . o what a painful purchase has our saviour made ! what a sharp price has he paid for our redemption ! how intolerable may we think was the end of his sufferings , when the beginning was so dreadful ! and how cruel were those torments , that were by him to be endured , which were so terrible in being feared ! o therefore let the sight of our sins draw some drops of tears now from our eyes , seeing they did draw so many drops of blood from every part of our redeemer's body : take a little touch of that grief which did lie so heavy upon him whose power sustaineth the heavens , that it made his soul heavy unto death , being so deeply drowned in the nature of man , that he seemed to forget that he was god. let us accuse and condemn our selves of all manner of unworthiness , and take up with a godly sorrow , both for love to our saviour , and in hatred to our sins ; the one for suffering for our sakes ; and the other for being the only cause of it ; and let us not be like to the disciples that were with our saviour , who fell into a sound and secure sleep , whilst their master both watched , prayed , and sweat a bloody sweat for their redemption : he was like a loving father , who spares no pains to get bread for his children , whilst they remain free both from trouble and care : if drowsiness of spirit overcomes thee , pray to god to awaken thee with his heavenly voice ; if that will not do , to make you smart with the rod of affliction , that so you may watch and pray lest you fall into temptation . let us by this grievou●… agony that vexed his soul , by that terror and trembling that wholly possess'd his body , and by all the pains wherein he was plunged for us detestable sinners , beseech him , that in the last hour of our lives , when fears and distresses come upon us , that he would give us stedfast strength and confidence in his mercy , that in that hour when we are leaving the world , he would not leave us ; and in this fearful conflict not to forsake us , but send his holy angels to assist us , and to minister courage and comfort to us , that no temptations of the devil may prevail against us , but that he would be pleased to arm our hearts with humility and patience , that they be not distracted or distempered with any fear of grief ; but that in all things our desires may be conformable to his will. let us implore his goodness to give us such constant courage , such hope , such love towards him , that the weaknesses of our flesh may not be overcome by any fear of death , but we may both safely and sweetly pass from the society we have with thee here by grace , to the society which the saints enjoy with thee in glory mat. 26. 48. of our saviour's being sold , betrayed , and apprehended . matt. 26. 47. and while he yet spake , lo judas , one of the twelve came , and with him a great multitude with swords and staves , from the chief priests and elders of the people . but when the son of god did in so high a degree , both love and value the sons of men , that he thought nothing painful to himself that might be profitable to them ; yet see how the sons of men did either value or love the son of god ; they took all occasions , first to slander him , and afterwards to slay him ; they sold him one to another for thirty pieces of silver . o devilish and malicious spirits , to hate the author of our eternal salvation . as no means are thought bad enough to bring him to his death , so to undervalue the lord of all creatures , as not many beasts are sold at so base a price ! o infinite inequality of affection between god and man ! god came to save man , and man goeth about to destroy god : god bought man with the dearest drops of his blood , and man sold god for thirty pieces of siver : o the love of the lord jesus was great , when he came to redeem those that were lost , and the saviour of the redeemed , how great was his love , to come into the world , when he had no need , nor we any merit , to sanctifie it with his justice , to enrich it with his grace , to enstruct it with his doctrine , to confirm it by his example , to redeem it with his blood ? that as by the pride of one , who being but man , did aspire to be god , we were condemned ; so by the humility of another , who being god , became man , we should be saved . being sold at the price of thirty pieces of silver , to such cruel merchants as desire no profit by him but his life , the traytor judas , whose feet a little before he had washed , came unto him , attended with a bloody band : and how willing our saviour was to embrace his passion , did appear by his voluntary presenting himself to them , and in that he turned not away his face from this barbarous beast that came to kiss him . but , o innocent lord ! what hast thou to deal with traytors and tormentors ? what courtesie between the lamb and the wolf ? what commerce between god and belial . our saviour did not only permit judas to kiss him , but he did also smite his obstinate heart with this soft speech , friend , wherefore comest thou ? dost thou betray the son of man with a kiss ? but wherefore did our saviour call judas friend , when he had betrayed him ? to testifie , that altho' the knot of friendship was broke on his part , yet on our saviour's it remained whole and entire , to reduce him again to his friendship ; for if he could have said without despair , with holy david , i have sinned , he should presently have heard , i have forgiven . if our saviour had kissed judas , he should never have despaired , or destroyed himself ; for his kisses inspire life ; and therefore the spouse beginneth the most excellent canticle with these words , cant. 1. 1. let him kiss me with the kisses of his mouth . 1 john 4. 10. it is he that hath loved us first . ephes. 1. 4. it is he that hath chosen us , and not we him : or if judas had kissed him , as the psalmist speaks of psalm 2. 12. kiss the son lest he be angry ; that is , if with sincerity of soul he had rendred him that faith and homage that is due to him , it had gone well with him ; but because he was like one of those whom the prophet speaks of , isa. 9. this people approach to me with their mouths , and their hearts are far from me ; because he came with a treacherous hypocrisie , this kiss could draw no vertue from him , but turned it to his condemnation : o cursed cruelty ; cursed , because obstinate ; cruel , because unjust , which neither the power of a miracle was able to astonish , nor the kindness of a benefit could any way appease . but they proceeded notwithstanding to lay sacrilegious hands upon him , as upon a malefactor , to bind his holy hands ( which had wrought so many miracles among them ) with rough and knotty cords , his disciples either forsaking of him , or falling off from him ; and to lead him away in a more opprobrious manner than the ark of the testimony was taken and carried away by the uncircumcised philistines . poor and miserable jews , whom do you thus hale away ? against whom have you taken up arms ? your prisoner hath made you captives ; he whom you have bound with cords , hath chained you with fetters of iron ; he hath been to you as a bait , or a hook that taketh the takers : never was force so unfortunately applied : never was prey so impossible to be held , and so dangerous to be let go ; for he soon got out of your hands , but you shall never avoid his curse . o people , well beloved , thy malicious madness hath made thee miserable , thou art ruinously cast down , thou art finally cast out , and that which was no people is planted in thy place : you came with torches and lanthorns to apprehend the son of truth , but you would not see his glorious light , therefore you remain the blindest people in the world ; insomuch that all the prophecies that have been spoken of you have been performed by you against your selves . but what folly is this , o ye jews ! how far is it beyond all folly , to carry him with bands of men , that went of his own accord ? into whose brain could it sink , that he would break away that went voluntarily himself ? he that hath power to give life unto the dead , could he not have kept himself in life ? he that delivered others from devils , could he not have delivered himself from you ? assure your selves such was his infinite charity , wherewith he goeth to the cross , to appease his father's wrath , and redeem the sins of the world , that you should have more to do to keep him in life , than you have to carry him to his death : he hath far greater , both care and haste to redeem you , than you can possibly have to murder him ; for he had not redeemed us , if his death had been forced upon him ; if his sacrifice had not been voluntary , it had not been satisfactory ; we could not have been saved by his obedience , if he had not died of his own accord ; and the●…efore his father having given , and he accepted of the sentence of death , he used no means to escape ; for he was not driven by force , but drawn to it by his obedience to his father , and love to us : there is no man that fears death , but he whom death is able to kill : but death had no such power over the son of god , for he did voluntarily lay down his soul , even when he would himself . o senseless jews ! he that is to bury so many figures , to fulfil so many prophecies , to accomplish so great a business as the redemption of the whole world , to what end should he run from you ? by all this you may see what base abuse was offered to the son of god ; certainly if it had not been the will of his father , and of himself , it had been better that mankind should have rotted in their own corruption , than that infinite vertue , perfect felicity , the true glory , the eternal word and wisdom of the father , should be so basely and vilely abused by those sons of belial . but since it was his pleasure , because by this way he would manifest his love , it is our part to accept it with thankful hearts , and with reverence , both to love , honour , and praise him for the same . therefore let us lift up our voices at all times , and in all places , to the praise of almighty god , for this his unspeakable loving kindness , since he has so far pitied our condition , as to come into it himself , to exalt us to his glory : o admirable dispensation of grace ! thou hast pour'd forth thy treasures without measure upon us ; we can desire no more than we do enjoy in thee , for thou hast exalted us above the heavens . our saviour was seated in majesty and glory , invironed with angels , hearing the sweet harmony of his own praise , doing wonderful things in heaven , and in the earth , and in all the deep places : but we lay in the mi●…e of our miseries , just fallen into the bottomless pit of everlasting sorrow , void of the poorest comforts of calamity , either helpless pity , or vain hope . but our saviour bowed down the heavens , and came down ; not by changing place , but by manifesting himself in a holy humanity : he was admirable in heaven , but he became miserable and contemptible upon earth : he changed the name of majesty into mercy : and did cover himself with the sackcloth of mortality , and did enter , as it were , into perdition , wherein he did both willingly wallow and take delight : but our saviour received no spot nor soil ; but he did stretch forth his hand to the work of his hands , whereby he drew sorth ; he did cleanse , he did cloath , he did comfort and confirm us , he did reach forth his hand by his blessed birth , he did draw us by his doctrine , he did cleanse us by his death , he did cloath us by his resurrection , he did comfort us by his ascension , and he did confirm us by his sending of the holy ghost ; therefore let us praise and magnifie the lord for his great love towards us ; for in all his works he was ours mo●…e than his own ; he took the burthen of our miseries upon him and laid the benefits of his merits upon us , he heard the cries of the poor , and came down from the highest heaven to the d●…ngeen of this world , to deliver them from their distress , and to restore them to that innocency and immortality from whence they were fallen . he was sold to redeem us , he was apprehended to discharge us , and he was bound to unfetter us ; all which he did plainly signifie in what he said to those that came to take him , john 18. 2 i say unto you , that i am he , therefore if you seek me , let these go their ways . of our saviour being had before annas , caiaphas , herod , and pila●…e . matth. 26. 57. and they that had laid hold on jesus , led him away to caiaphas the high priest , where the scribes and elders were assembled . after that judas had betrayed him with a kiss , and they had taken him , they led him away before annas , the father-in-law to caiaphas the high-priest ; annas sent him bound to caiaphas , where the scribes and elders were assembled . he was accused of blasphemy , but very ●…sly and wrongfully : and there an officer in the court , in the full face of justice , give him a blow on the face , co●…trary to the rules of any court of judicature : yet all these ind gn●… did our blessed saviour with ind●…gable patience bear . which patience if we observe together with all his behaviours in the other passages of hi●… passion , we shall find a perfect cure for all our impe●…fections , and a straight rule to direct us in all the affairs of this lise . o gracious countenance , which filleth the heavens with glory , which the angels with joy and ravishment do desire to behold ! o perfect image of the father ! how deeply was thy beauty , and thy majesty over clouded with disgrace ? o infinite humility ! o f●…t lord ! is it possible that there should remain in the world any footsteps of pride , after this admirable example of patience ? o earth and ashes ! thy god did with deep silence endure all these indignities , and thou stirrest , thou starest , and turmoilest thy self , and tormentest others , upon the least touch of thy reputation : god did pray for those that blaspheme him ; but we di●…d ●…in or scorn to look upon a man that hath given us the least affront imaginable . god would be esteeme●… a sinne●… , when he was pure from any soil of sin : but we , although de●…ble sinnars , think much of any that do not think us righteous . god was abased to the lowest degree ; but we would be advanced above all men , above the angels , yea , above god himself . ah proud flesh ! it cannot swell so high , but vengeance will sit above it ; it cannot lift up it self so lofty , but god's hand shall strike it down . god and pride could not dwell together in one heaven , much less in one heart . our saviour hath taught us to love our enemies , matth. 5. 44. to do good to them that hate and hurt us , that we may be the children of our father which is in heaven . what shall we further say ? we are desirous to be esteemed the sons of god , we are ready to assume that name unto us , although it may be we are hypocrites and lyars . and how can this be , when we think our selves dishonoured , if we revenge not the least indignity that is done unto us ? yea , when no moderate either satisfaction of revenge , will suffice to appease us ? if it be so with us , let us be ashamed to call god our father ; and let us tremble to say unto him , f●…rgive us our offences , as we forgive them that have offended us , for this is as if we should say , forgive us not , because we will n●…t forgive ; or in pl●…iner terms , damn us , lord , because we will be damned . undoubtedly they who are the son●… of god and christians in deed and in truth , must not only a●…rive at this degree of goodness , not to return evil for evil , but they must advance higher , to return good for evil ; they must declare by their actions , that they have not only surmouned evil , but that they have attained to that which is good , and in such a degree as to overcome evil with good. rom. 21. 8. therefore let us learn to be of an humble spi●…it ; if we did but know the vertue of true humility , we should abandon the chiefest things in the world to a●…in it . if we desire to have mercy , humility will help us to it , as it did the publican : if we desire the grace of the gos●…el , our lord saith , he was sent to preach it to the poor : it was hid from the wise , and revealed to the little ones . would we have our prayers heard ? ecclus. 35. 17. the prayers of the humble shall pierce the clouds , and will not depart till the highest regard it . if we desire glory and long life , an humble spirit will help us to it , prov. 22. 4. they are the rewards of humility , if we desire to live under the protection of god , and to participate of his grace , as , no doubt , there is none in the world but what does so , psalm 34. 17. 1. pet. 5. 5. the lord preserveth the lowl●… , and giveth grace to the humble . for as water runs to the low grounds , so do the graces of god flow to the humble hearts . in a word , if we are desirous to pass the time of this life in peace , mat. 11. 29. learn of me , saith our saviour , for i am ●…eek and humble of heart , and so you shall find rest in your soul●… . if we desire to be everlastingly happy in the kingdom of god , we must then humble our selves as little children , motth . 18. 4. for heaven is like a stat●…ly palace with a low door , wherein no man can enter except he stoop : humility is not only a vertue , but a vessel that contains all other vertues . this unquiet night wherein they had our saviour before annas and caiaphas being scarce ended , they led him to pilate the roman president of the province ; for the jews at that time were under the dominion of the romans , who although they allowed them the use of their religion , yet they barred them from all civil jurisdiction , and all cognizance of capital crimes , as in other provinces it was the custom so to do : so although the jews had condemned jesus of blasphemy , and cryed out against him , he is worthy to die , yet they had no authority to put him to death : and therefore they led him to the roman president for the territory of jud●…a . but when pilate understood that jesus was born in galilee , which belonged to the jurisdiction of herod the tetrarch , he sent him to herod , who at that time was at jerusalem . now herod had been desirous of a long season to see jesus , because of that admirable report that run of him , whereupon he was then joyful of his coming , hoping to have seen him wrought some miracle : he questioned him concerning many things ; but he enquired out of vain curiosity , and with no true intention or end : christ answered him nothing , according to that which st. james saith , jam. 4. 3. ye ask and do not receive , because ye ask amiss . hereupon herod with all his grave counsellors and gallant courtiers , interpreting the silence of jesus for simplicity , did openly contemn him , and for a plain decla●…ation , not of his innocency , but his simplicity they arrayed him in white rayment , and sent him back again to pilate ; that he who had been taken before for a man of evil behaviour , and namely , a glutton , a drinker of wine , a companion of sinners , a s●…irrer of sedition , a blasphemer , a sorcerer , possess'd with a devil , should then pass for a very simple man. o true comfort of all afflictions , whether by publick injustice or private injuries ! let us learn by these exemplary instructions of our master to make no account of the judgments and estimations of this world ; let us leave off to be so ambitious , as to affect the vain breath of humane praise , which is like to an eccho , a meer empty sound without substance which feeds and flatters us with wrong names , pleasing our foolish and idle fancies , till we fall into the pit of everlasting destruction : for we may easily see and find by daily experience how variable men are in their opinoins , constant only in unconstancy and persisting in nothing more than in change . they who cryed hosanna in the highest , soon after cry , let him be crucified : they who saluted him for their king , do presently profess , that they have no king but caesar : they who met him with olive branches , do now present him with swords and staves : they who did spread their garments before him , now take his own garments from him : they who did acknowledge and adore him for the son of god , they in few days prefer barabbas , a thief and a murtherer , before him : therefore by this you may see what cause we have to give credit to the judgment of the men of this world. who will trust the love of this world , which is so uncertain ? who will be so base as to fawn upon it for a few crumbs of such fading credits ? who then will be so foolish to take all pains to please it ? nay to be more careful of what the world will say of them , than what god shall say of them in the last day ? behold , from hence we may draw both divine and moral comforts in all miseries , that either malice or unkindness can bring upon us ; divine , for that no greater reproach , shame , or infamy can befal us , than did our lord and master for our sakes : moral , for that we may see how foolish and false the opinions of men are , prone always to judge well of the wicked , and hardly of the good. for behold , here vertue is counted vice , truth blasphemy , and wisdom folly. behold the peace maker of the world is judged a seditious person ? the fulfiller of the law , a breaker of the law ; our saviour a sinner , our god a devil . wherefore should we murmur or repine at any trouble that doth befal us ? god handleth thee no otherwise than he did his only son ? no nor so bad neither ; and it is not only a comfort , but a glory , to be a partner and a fellow-sufferer with christ ; he delighteth to see in us some representation of himself . how can we be members of christ , if we will not participate with him in his suffering ? hereby we are farther taught , that the business of god's glory , and the health of men's souls , howsoever base or ignominious it may seem to the judgment of the world , must be resolutely undertaken and performed by us , from the king upon the throne , to the peasant upon the dunghil . of our saviour's being spitefully used and abused . matth. 26 67. then did they spit in his face and buffeted him ; and others smote him with the palms of their hands . now when jesus was brought again from herod to pilate , the jews refuse to enter into the judgment hall , lest they should be defiled , and thereby made unfit to eat the passover ; so scrupulous were they in an outward ceremony , when their consciences were guilty of many bloody pollutions , especially at this time , in using their uttermost endeavours to destroy the lord of life . they had not long besore hired judas to betray jesus , suborn'd false witnesses against him , encouraged officers in a most unsufferable manner to abuse him ; yet was all this covered with an outward shew of religion . and whereas it is nothing but justice to bring the accusers and accused face to face , they did not ; and although they charged him with blasphemy against god , and treason against the emperor , yet they perswaded pilate to so much injustice , as to enquire no farther into it , but to condemn him upon their words , affirming , that by their law he was worthy to die , and that if he had not deserved death , they would not have brought him . o cursed piece of injustice ! but , o blessed saviour , what great satisfaction did he make pilate for remaining one night in his house , by sprinkling eve●…y part thereof where he came , with his most precious blood ? what can we say for our selves , so wretched as we are ? how do our sins defile our souls , seeing they have so defiled the pure glass of the majesty of the father , so troubled the clear fountain of all beauty and delight ? o blessed be this son of justice , and light of his father's glory , for his being willing to receive that great punishment that was due to us for our sins . isa. 63. 2. wherefore is thy appar●… red , and thy garment like him that treadeth in the wine press . were it not more justice , that we the offenders , should suffer for our own deserts , than that our innocent lord should thus be tormented for them ? had it not been fitter that our filthiness should have remained upon us , the proper dunghil , than ●…o be cast upon him , the purity of all beauty and glory ? o let us intercede with our precious redeemer , to give us hearts that will yield him that obedience and praise that is due to him , for this his unspeakable love towards us : let us beseech him not to cast us off , whom he hath created for himself , and redeemed with his most precious blood : let us heartily desire , and fully resolve to be his , and to bear fruit to no other but to him , who hath planted us , and doth continually both water and purge us : let our hearts be so much set upon him above all : let our tongues continually praise him , our feet follow hard after him , our hands serve him , our understandings always contemplate upon him , our memories never let him go , our will always delight in him , and our souls enfolded in the flames of his love. o lord , environ us with fiery walls , shut all the gates thereof , set the cherubims to keep the way , that nothing may enter but thy self : let us pray all the creatures of this world , and if they will not be entreated , we will abjure them by virtue of that obedience we owe to our lord , to come not near , nor trample within this garden , for all is the lord's ; we will observe all to serve him ; you shall be all meer strangers unto us ; we will abandon all creatures for the love of him who hath abandoned his kingdom for love towards us , for this end were we created , and we can make no better recompence for all his sufferings , but to love him only , and always to praise him . blessed be the name of the most high god , who is the comfort of our life , the light of our eyes , the end of our desires : all his angels and saints , yea , all creatures for ever praise him , for by the merits of his unspeakable charity and humility , he bowed his back to endure the misery that was due to us for our sins . he hath not only freed us from all evil , but also hath given several degrees of his graces to us , and has taken upon him our flesh , and gave us of his good spirit . he took upon him our sins , and hath given us his righteousness . he took upon him the punishment that we could not avoid , and gave us that glory which he did possess by making himself like unto us ; he hath in some degree made us like himself in the sight of his father ; and by his suffering that which we deserved , he hath procured that for us that we could not deserve : so that all his troubles have conduced to our joy : his dishonour , our glo●…y ; his misery , our merits ; his sufferings , our satisfaction ; his reproach hath made us without blame ; his bands hath freed us , his stripes healed us , his sorrows comfort us , his travels refresh us , his condemnation justieth us , and by his death , hath brought us unto eternal life . now when pilate saw that jesus looked so pitiful , he thought the sight of him sufficient to break the blood purposes of his enemies ; he led him forth to the people , and said , behold the man ! what would you have more ? if it be for malice that you are so violent against him , behold how miserable he is ! if for fear , behold how contemptible ! faults he hath done none . certainly this shewing of jesus doth plainly shew he was made a woful spectacle ; so woful , as pilate did verily believe , that the very sight of him would have moved the hardest heart to relent , and say , this is enough we desire no more . but their insatiate cruelty importuned pilate , some with perswasions , others with confuse clamours and cries , that he might be crucified . they had the devils mind . nothing satisfie but death ? no death , but the death of the cross ? although our saviour was accused of blasohemy , of which he was guiltless , yet the death of the cross is not that punishment that is due for such a c●…ime by the law of moses , the blasphemer was to be brought forth and stoned by the congregation . levit. 24. 14 , 17. m●…ses saith , bring the blasphemer out of the host , and let all the congregation stone him . but all this was done that the scriptures might be fulfilled : the death of the cross was appointed by the father , and accepted by the son ; it had been prefigured and prophesied : jesus himself had foretold more than once , that he should be delivered by the jews to the gentiles to be crucified . what then shall we say , but with the church of jerusalem , acknowledge , acts 4. 27. that herod and pilate , with the gentiles and people of israel assembled , to do whatsoever the hand and counsel of god had determined . many times before , when the jews went about to apprehend our saviour , they wanted power , as john 7. 30. and 10. 30. when upon suspicion of blasphemy , they would have stoned him , joh. 8. 59. when they would have thrown him headlong from the edge of an hill , he easily escaped them , luke 4. 29. even in the day time in their popular cities environed with the thickest throngs , because then his time was not come , and also these were not the death 's appointed for him : but when the time came that the jews should deliver him to the gentiles to be condemned and crucified , he voluntarily submitted himself into their hands . for when the time was come , he would not escape , nor the jews could desire no other death for him , but the death of the cross. among all that vast multitude , there was not any variety either in voice or opinion ; they all agreed to take away life from the son of god ; they all agreed he should be crucified ; they all agreed to prefer barabbas , who had slain the living , before him who had brought the dead to life . if we separate the work of god from the work of man , we shall find the greatest mercy in saving enemies , and the greatest cruelty and malice in oppressing of a friend . this is usually two properties of the wicked , first in matters of vertue to disagree ; so many men , so many minds ; but in wickedness and mischief , being quickned by one spirit , they all jump in one judgment , always concur in one desire . seeing then that our saviour ●…ound so little either pity or compassion amongst the jews , let us turn our eyes upon this pitiful object , and say to our selves , behold the man , behold his b●…unty , behold his love , and behold his distress ! and if we find nor feel no compassion of those pains and anguishes he endured , we may assure our selves we want the true love that we ought to have for him ; for they who love , are always truly sorrowful for the miseries and calamities of those they affect . if we find not in us this testimony of love , let us abhor to join in malice with the barbarous jews , in crying against him , let him be crucified ; for as often as we consent to any sin , so often we cry out , crucifie him , crucifie him . therefore if any evil temptation beset us that may happen to be too strong for us , and overcome us , let us present this spectacle before us , and say to our selves , behold the man ! which words , although they are but few and seem to contain small matter , yet if we examine them well , they will put a holy restraint upon us , that will keep us from committing any evil against our saviour , and fill us with praises and thanksgiving to him for all those mercies and favours that he hath purchased for us , by his suff●…ring the death of the cross. let us behold the greatness of our sins , by the greatness of those sorrows our saviour did sustain : behold how necessary it was to satisfie for sin ! behold how grievous the satisfaction was ! by this we may see how abominable sin is , and the severity of god's justice against it ; and we may partly imagine what revenge god will take upon those sinners themselves , who will neither acknowledge nor accept of the benefit of redemption , seeing he so severely punished his most dear and innocent son for their sin. o sweet jesus ! engrave these thy miseries and torments thou didst endure , upon our hearts , that continuing in contemplation upon them , we may not be so unthankful and luke warm in our aff●…ctions towards thee , or so careless of our own welfa●…es , as to commit that which is so painful to thee , and so hurtful and dangerous to our selves . remember , o lord , what we are to thee , and thou to us , and do not leave us , or fly from us ; but let us find thee , and lay hold on thee : we make a long journey unto thee ; we proceed slowly , we often stay by the way , often go back ; but do thou , o lord , strengthen us ; do thou guide our stumbling steps , and draw us with the line of thy love. and because our weaknesses are so great , that we do often fail either in purpose or power to resist sin , cease not , we beseech thee , to present thy fresh bleeding wounds , to the merciful majesty of thy father sor us , and with that love wherewith thou didst not only suffer , but offer thy body to be dishonoured for our sakes ; vouchsafe always to interpose the same between his justice and us : 〈◊〉 although the sight the●…eof was not 〈◊〉 ●…o appease the hat●…ed of thy e●…ies , yet will it pacifie the wrath of thy father ; because whatsoever thou didst suffer it was in obedience to his will , to restore his honour , and to satisfie his justice . o almighty god , behold here the man whom thou hast appointed to be a mediator between thee and us sinners , even the man in whom thou art well pleased , matth. 3. 27. behold the man ! whose righteousness will answer thy justice , whose punishm●…nts are sufficient to satisfie for all the penalties of our sins : behold his humility , behold his obedience , ●…hold his satisfaction ! o that his suff●…rings were balanced against our sins ! certainly they would so far exceed both in weight and worth , t●…at thou shou●… in justice rather pou●… forth thy mercies upon us , for the one , than to hold them from us by thy ●…pleasure 〈◊〉 the other : o most just and merci●… god , let this bruised body be always in thy heavenly fight : fix thy e●… upon his merits , and have mercy 〈◊〉 on us for his sake ; graciously grant us not only pardon for all our sins , but participation of his righteousness , that in the purity thereof we may be justified in the last day . how our saviour was condemned , and led to the place of execution . matth. 27. 22 , 22. pilate saith unto them , what shall i then do unto jesus , which is called christ ? they all said unto him , let him be crucified . and the governour said , what evil hath he done ? but they cryed out the more , saying , let him be crucified . now although pilate had openly declared , that christ was innocent , and also that he had authority to acquit him , yet gave way either to the favour or fury of the jews , rather than to justice , he pronounced sentence of death against him , and delivered him to his cruel and merciless enemies : o unjust president ! by thy own judgment , thy judgment was unjust , for thou gavest sentence of death against him , whom thrice before thou hadst pronounced innocent . certainly in thee , o president , this was the greatest piece of injustice thou couldest possibly have committed ; but it was a just sentence of the high president of heaven , before whom all the sins of the world stand in naked view ; and who will not suffer one of them to pass unpunished : therefore because the whole world was not able to make satisfaction for one sin , he drew the sword of his justice , and smote therewith his innocent son , who only was able of all men , both to bear and to break his wrath off from sinners for sin. but o just judge ! thou art never stirred to wrath but by sin ; thou art never very wrath but with great sins . at this time thy wrath was very great , and thou didst grievously smite thy only son ; but in him thou couldst find no sin at all . what! didst thou not only release offenders , but with caiaphas the high-priest , cause the innocent , without cause , to be smitten ? and is it not more against the law of justice , to condemn the innocent , than to discharge and acquit the guilty ? how then may we count it justice , which doth not only release offenders , but also punisheth the innocent ? o light ! which had decreed this mystery in thy holy counsel from the beginning , open thou our understandings , break off the mistiness from our minds , that we may plainly see and understand this great work of justice and of mercy , which is more admirable than all thy wonderful works besides . certainly he is not unjustly charged , although he oweth nothing from himself , that undertaketh another man's debt ; nor doth the judge do any more wrong in giving sentence against a voluntary surety , than if he gave it against the principal debtor . it is pity to see a man pay that which he never had any thing for ; but if he will submit himself to be a surety , and in kindness rep●…sent the person of the debtor , justice must have her course against him . it is pity to see a harmless lamb lie bleeding to death ; but if it be appointed sor a sacrifice , it is the nature of a sac●…ifice to be so used . even so , althoug●… ou●… s●…our was without ●…in in himself , 〈◊〉 〈◊〉 〈◊〉 ●…ty and sacrifice , he did j●…ly ●…ffer for the sins of others : although by innocency he was free , yet b●… love he became entangled in debt . for his own innocency god was well pleased with him , but for our impurities , he justly gave way to his wrath against him : he was justly charged , not with that which he had done , but for that which he was pleased to undertake : we in justice should have been smitten with these sorrows : this blow in justice was bent against us , but he in love stept between the blow and us , and took the full weight of it upon himself , isa. 53. 4 , 5 , 6. he took upon him our infirmities , and bare our sorrows ; he was wounded for ●…ur iniquities , and broken for ●…ur transgressions ; the chastisement of our peace was laid upon him , and with his stripes were we healed . all we , as sheep , were gone astray every man to his own way ; and the lord hath laid upon him the iniquity of us all . so then it was his love , and his father's justice that cast him into these extremities ; love entreated that sinners might be saved ; and justice exacted that sin might be punished : to satisfie both which suits , the mean was found that one unspotted innocent not subject to death , and yet willing to die ? who was without sin , and yet able to make satisfaction for sin , should thus ●…ruelly suffer for all offenders . and it may be , o innocent lord , this might be one secret cause why barabbas , although a villanous and great offender , yet he bare no man's sin but his own : but thou wast charged with all the sins of the world. this also might be a great cause of thy great silence , that neither the malice of thy accusers , nor falshood of witnesses , nor injury of officers , nor cruelty or partiality of judges , were able to break it . thy innocency needed no defence , but our guiltiness could not possibly be defended . thy innocency was well enough known to thy enemies ; our guiltiness was too well known to thee ; therefore being now charged with the sins of the whole world , and being appointed by thy father's justice , and in thy own love submitting thy self to suffer , and make satisfaction for all mens sins ; thou didst with holy job 32. 37. lay thy finger upon thy mouth . not because thou wast not justly provoked to reply by many indignities , in regard of thy self : but in regard of us , nothing could justly be said , there was no place for denial , none for desence and therefore with a magnanimous silence , thou endurest all as was prophesied of thee by the prophet isaiah , chap. 53. 7. he was oppressed and afflicted ; he opened not his mouth , he was brought as a lamb to the slaughter ; and as a sheep before her shearers is dumb , so he opened not his mouth . o most blessed , o more than most p●…ecious silence of our saviour ! which hath by this silence not only opened our mou●…hs to speak , but to cry out with a loud voice , and full assurance , abb●… father . o blessed saviour , our offences have stopped thy mouth , but thy innocency hath opened ours : in regard of our offences , thou hast nothing to say ; but with regard to thy innocency , we may chearfully say , father , what hast thou to say to us ? thy innocent son hath not only made full satisfaction for our offe●… , but 〈◊〉 ●…arted of his innocency to 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 only made us unpunishable by his 〈◊〉 , but with his innocenc●… 〈◊〉 us honourabe before thee 〈◊〉 ●…iful father , behold what ad●…m de ser●…ed , and be●…old what my saviour hath done : adam rebelled against thy maje sty , both as rhou a●… god from everlasting , and as thou art creator and lord o●… all the world , over which he aspired to be absolure master . for the first our saviour was condemned of divine treason , namely of blasphemy against god , by caiaphas the high priest , the chief judge of religious affairs ; who as he did bear a figure of christ in this world , should above all men have known him , and declared him to others . secondly , he was condemned of human treason , namely , rebellion against the emperor , by pilate , a president of the greatest monarch in the world. seeing therefore he hath been condemned for us in high treason , both against god and man ; seeing he hath endured the punishment for all our rebellions , what have we any further to answer ? his obedience hath made satisfaction for our riotous rebellion : by his condemnation are we acquitted ; his condemnation at a tribunal on earth , has acquitted us before thy tribunal in heaven : his sufferings are a sufficient discharge between us and thy justice ; and his love is a sufficient discharge between his sufferings and us , because his love ●…eh nothing for all hi●… sufferings , but only that we love him again . o what an unspeakable obligation is this ! not only to love our s●…iour , but to love him above and before all : one would think it were impossible to do any otherwise th●…n to love him 〈◊〉 〈◊〉 glory and majesty to suffer so much ●…sery , to save us from e●…l dam●…tion . o good jesus ! o health of our souls ! hav●… mercy upon ●…s , we beseech thee , and help us to strike this fire within our hearts ; let our souls be satisfied with thy sacred love. thou art , o lord , our 〈◊〉 , out last end , the mark ●…hether we aim , the po●…t whereto we sa●… , the ferm , the r●…t of all our desires . wherefore then do we not love : wherefore do we not desire thee with that ardency wherewith all creatures do love and desire the place of their rest ? the fire and the air do overthrow mountains , rend up rocks , shake the whole earth , to break forth to their natural places : wherefore do not we break through all impediments , all hinderances , and leave all creatures to come to thee , who art the only place both of our refuge and rest ? o our desires , o our sweet solace , our assured st●…ength , wrap our souls in the flames of thy love , that all careless coldness may be consumed thereby , possess our souls so inti●…ely with that divine fire , that we may have no sense of any worldly things . most sweet , loving , beautiful , noble , rich , wise , glorious , and worthy to be both loved and adored ! o life of our soul , who didst die to give us life , who didst die to kill death , mortifie us wholly , even our wills , and all our evil inclinations , and whatsoever is ours within us : then revive us again in thy lively love , by uniting all the faculties of our souls unto thee , and making them obedient to thy will. seeing we have so rich a treasure , so liberal a distributer of the same ; how is it possible we should not rise in hope ? justice hath sound out a way to strike the innocent , and cannot mercy find a means to save the guilty ? assuredly yes ; for it is a greater miracle that god should be condemned and crucified , than that man should be acquitted and live . if therefore we have the greater , we have no cause to sear the less : for justice has executed her severity upon the innocent , and mercy will shew her favour upon offenders . yea , if it was justice that the innocent should be condemned and executed , for to make satisfaction for sin , it is justice also , that the offenders for whom he suffered , should be discharged from that debt , that the voluntary surety hath fully paid : therefore although grace is not due to a sinner , as a sinner , yet it is due to him as he is redeem'd . it is mercy that a sinner should be saved in respect of the sinner , but it is justice in respect of christ , the just was handled as a sinner , that sinners might be accepted of as just ; fo●… it is not agreeable to justice , that one offence should be twice punished . h●… hath joyned , he hath united himself to us . as he cannot be condemned again , so cannot we likewise be condemned , except we break union , and wilfully fall from him . o let us admire , love and adore this great love of our lord jesus christ , and then we shall never break union with him , or fall from him , but be in●…allibly saved by him . the sentence of death being given forth against jesus , they laid that heavy tree upon his shoulders , that had been unmercisully battered with whips : tor●…enting him not only with the sight , but the weight of that which was appointed to be the instrument of his 〈◊〉 : which painful burthen , with ●…he sull weight of all our sins , he refused 〈◊〉 to take upon him , but went on his way with great ala●…ity , both in love towards us , and in obedience to satisfie his father's justice , as a true isaac , bearing the wood for the sacrificing of himself . but whither doth our lord go ? what has he to do upon this stinking hill of calvary , which being a place of common execution , is tainted with pu●…rified bodies ? to be sure he will find there no sick persons to cure , no devils to cast out , no temples wherein to teach ; but there he will find dead to raise , and sinners to forgive , there he will find many scattered souls of executed offenders , which expect his coming , which as the true elizeus , thy dead body should restore them to life ? what should all this mean , that our saviour has not only made choice of an infamous death , but of an infamous place ; the place was infamous , but the death was accursed ; for cursed is every one that hangeth on a tree : it did not satisfie his love to die for us , but he must die the most accu●…sed , death to assure us thereby , that he had delivered us from the malediction of the law. certainly our saviour's death containeth many mysteries . it is not enough for us to say , that he died for us , but we are further to consider how ye would die ; which was by the ignominious death of the cross : with whom also ? even with malefactors : when ? in the principal strength and beauty of his age : in what year ? in the great year of jubilee : upon what day ? at the great solemnity of the passover , even when they did celebrate the figure of him : in what place ? on the mount of calvary , only made glorious by his death . he was neither privily made away , nor tumultuously slain ; he dyed not in a corner that dyed for all the world ; he was condemned in the publick place of judgment , and suffered upon the common place of execution : upon a day and a year of the grea●…est solemnity that could be . god set him upon the stage of the wo●…ld , to declare as well his fury against sin , as his love and mercy towards sinners . o glorious calvary ! where the prince of light did encounter and overcome the prince of darkness , where at one instant our life for a time ended ; and our death did for ever dye : therefore let us not only seek our saviour in the temple , but upon mount calvary ; for in the temple he scourged sinners ; but upon the mount he died for them , upon that he opened his arms to embrace them . it was objected against him , that he was a friend to publicans and sinners : true , he was a true friend to them indeed , but his friendship did never more plainly appear than in this action , and upon this place ; in this place he was most friendly to sinners : in heaven he is giorious : in hell furious : in the world marvellous ; but upon mount calvary he was merciful and gracious ; and without his mercy upon mount calvary , we could never enjoy his glory in heaven . well then , let our souls accompany our blessed sav●…our in this painful passage , towards this place of his combat ; also bow our selves under his cross ; not upon necessi●…y and constraint , as did simon cyrenius , for nothing is more grievous to serve or be served by constraint ; but let us do it chearfully and freely , which will be best accepted by him . for although he can command us as slaves , yet will he have us entreated as sons . let us not be ashamed to stoop under christ's cross ; for he hath now taken away both the infamy and the curse of the cross ; he hath made the cross a tribunal , a throne of judgment ; be not ashamed of that name which was a reproach among the romans , as gibbet-bearer , or cross-carrier ; because malefactors used to bear their own crosses . our saviour has made this action not only unblameable , but honourable , and in some degree necessary to us ; and take this advice , howsoever his body was enfeebled , partly with watching and injuries all the night before , and partly with cruelties all that morning ; howsoever we see him charged with a massy cross , whereof simon cyrenius did bear up that end that dragged behind him : we see him also charged with a more ponderous load , namely , the full r●…ge and fury of god's wrath against sin , which no creature could help him to bear , had he not been su●…ained by his almighty d●…ty ? howsoever , when we see him either burthened or ●…ied , let us cast our sins upon him ; for woe be unto us , if when they nail him to the cross , they nail not our offences with him : assuredly , unless our sins are crucified with him ; we shall never be raised to life by him ; sear not that he will shrink from them , or shake them off ; for he hath manifestly declared both his courage and his care : his courage appears in that he forbad the women to weep for him ; he manifested his care in shewing himself more sensible of their calamities than his own . but stay let us consider , and run not so fast by so high a mystery : what new thing is this ? our saviour would not speak one word to herod , nor make pilate any answer , altho' he was urged to it ; but without request he turned his face , and spake to them that wept after him . herod questioned upon curiosity , and pilate by way of authority ; but the daughters of sion wept out of pure pity , and therefore the words of the one reached no farther than his ears , but the luke-warm drops of the other pierced his heart : he takes pity upon those that take pity upon others : he values the tears of the pitiful , much more than the words of the mighty ; for which cause he did not only turn and speak to those weeping women , but did seem more sensible of their tears , than his own torments . by this we may see which is the best way to obtain favour of our lord jesus christ , that it is better to sue to him with force of tears , than multitude of words , because words are formed by the tongue , but tears commonly proceed from the heart , possess'd either with grief or love : let us use few word , and weep more , for this is the language of heaven ; this the most prevailing voice to call upon god ; tears overcome the invincible , appease the omnipotent , and torment the devil more than hell fire : when tears cry to god , when he is importuned by true tears , he will not delay to come to comfort us , but will grow presently familiar with us . but o redeemer of our lives , wherefore is it thy pleasure that we should not weep for thee ? thou didst weep for lazarus ; thou didst also weep for the stones and walls of jerusalem , and wilt thou not permit us to weep for thee ? dost thou make so small an account of the loss of thy life ? shall we so little value the shedding of thy most precious blood ? what law of equity or justice is it , to command us to love thee , and yet to forbid us to weep for thee ? for how doth he love thee , that weepeth not at thy most cruel torment ? or wherefore dost thou consent we should weep for our selves , and not for thee ? are we of greater value than thou ? and can any of us be less worthily , or more shamefully punished ? what shall we say ? shall we with reverence leave this high and obscure mystery , among many others to thy divine judgment ? or wouldst thou signifie to those weeping women , that they should not judge of thee as then they saw thee ; nor of thine enemies , nor of themselves , according to that state wherein then they were ? or dost thou give us to understand too , that it sufficeth not that we weep for thee , if we do not discern how we weep ; because right weeping consists not in multitude , but in well placing of our tears ? or is it thy pleasure we should not weep for thy death , but the workers of thy death ? according to which rule , we have more cause that commit , than those that suffer outrage and wrong : or wouldest thou have us to understand , that our life should be a long martyrdom , a continual crucifying of our selves , and that we may have more reason to shew compassion to the wicked while they live , than the good when they die ? for it is better to die , than to live amongst wicked men , because in death there is but one bitter morsel to swallow , but the society of the wicked is a continual torment . or , lastly , didst thou mean that we should not weep for thee , in compassion to our selves , because our sins are so great , that we have time little enough to lament for them ? and as thou art grieved at our sins more than thy own sufferings , so thou takest greater pleasure that we let fall tears for them , than for thee ; for if we should not bewail our sins , thy suffering for us will little avail us . first therefore we must weep in compassion to our selves , and then for thy passion : we must acknowledge our offences first , and then be much agrieved for thy wounds : for if thou hadst suffered for thy self , it should have been our duty to weep only for thee ; but since thou didst suffer for our sins , it is most convenient that we should pour forth tears principally for them . however it is , forbid us not , o good jesu ! forbid us not , we beseech thee , to weep for thee , for if thou dost , with tears we will entreat thee that we may weep . we will entreat thee rather not to weep for the traiterous city jerusalem , than not to suffer us to weep for thee . o lord of all life ! do not only permit , but enable us to weep , and accept our praises watered with our tears . with bended knees , and with all our hearts , swallowed up with a true sense of our own unworthiness , and with all fear and reve●…ence , we weep and worthless worms , prostrate our selves before thee , o lord jesus christ , and give unto thee most humble thanks for thy exceeding mercy and love towards us . what have we , lord , that we have not received from thee ? for thou art all , our creator , redeemer , sanctifier , and glorifier ; for thou hast given to us both the state of nature and of grace , and hath also prepared for us the state of glory ; and because to this high end many means are required , of thy infinite goodness thou art unto us as well the means as the end ; thou art our defender , our keeper , our governour , the merciful scourge of our sins , the curer of our infirmities , the instructor of our ignorance , the director of our knowledge and power ; thou sustainest , thou stirrest , thou orderest and helpest us in all our good endeavours : thou art our lord and our god , even all the goodness that we have , and all that we can expect . how our saviour was crucified . matth. xxvii . 35. and they crucified him , and parted his garments , casting lots ; that it might be fulfilled which was spoken by the prophet . they parted my garments amongst them , and upon my vesture did they cast lots . when he came to mount calvary , there was the bloody banner displayed , there planted he the tree of life , the fruit thereof expelled the poyson which the fruit of the forbidden tree had wrought , gen. 28. 12. and he dreamed , and behold a ladder set upon the earth , and behold the angel of god ascending and descending on it . then pitched he the ladder , which jacob saw but in a vision , the top whereof reached up to heaven , whereupon not only the angels go up and down with our prayers unto god , and his mercies unto us , but god himself descended to man , and man ascended up to god. and first , to make his death the more reproachful , they stripp'd him of all his garments , which the soldiers cast lots for ; yet altho' the law commanded that malefactors should be crucified , yet it did not command they should be crucified naked . wherefore then , o good jesus , was this extremity used against thee ? were thy executioners so covetous as to enjoy thy apparel , or were they so cruel to encrease thy shame ? or wouldest thou testifie thy love , in that thou wouldest not be exempted from any ignominy we had deserved ; and in that thou didst discover thy naked flesh , and not hide any part of thy body from us , as before it had been covered with figures and ceremonies as with a veil : when adam had sinned , he would have hid himself from the presence of god , because he was naked , being then attached with impurity of soul , as well as obscenity of body , which are the chief causes of shame ; but our second adam took both this sin and this shame upon his naked body , to carry them to the cross , and to crucifie them with him . assuredly , o our salvation ! howsoever thy body was naked of apparel , it was loaded with our sins , as thy apostle st. peter saith , 1 pet. 2. 24. he bare our sins in his body on the cross. for who could have violated thy holy members , if thy father had not found our offences in them ; if he had not found this accusation against thee , this man receiveth sinners , and harboureth malefactors ? didst thou not know , o our redeemer ! that in whose hands the thest is found , he must be answerable for the same ? should not the father handle thee as a sinner , seeing he findeth thee so charged with sins ? the justice of thy father findeth all our sins upon thy body , executed upon thee , and crucified them and thee together . hereby thou hast given us example , first , to be merciful towards the needy , seeing that out of compassion to us , thou hadst no pity upon thy self , but wert cloathed with our sins , and our shame , to clothe us with thy innocency and glory . secondly , to moderate our desires in the vain , either bravery , or glory of this world , the bellows of pride and of presumption , which do not only clog but quench the devotion of our spirits , even as a tree by having many superfluous branches , becometh less fruitful ; and as a lamp which with a little oyl is cherished , but choaked with much : for thou camest into the world to encounter their principal evils , pride , avarice and riot , which proceed from the love of three things , as honour , riches , and pleasure , all which are branches of one stock , namely , the love of our selves , which is the universal root of all sins ; from these branches , all forbidden fruit , all the choak pears of this life are gathered . against these , thy lise , doctrine , and death did chiefly tend . then they stretched his naked body upon the hard death-bed of the cross , and fastned it thereto with blunt and rough nails driven through his hands , and through hi●… feet , out of which wounds issu'd golde●… streams , zacb 11. like the four rivers o●… the garden of eden , to water and fructif●… the whole world. and with such rage did the murde●…ous jews hunt and thirst after the blood of jesus , that within the space of three hours , after they had brought him to pilate , he was accused , condemned , scourged , despitefully used , and lastly , fastned to the cross. then they raised him up between two thieves , and placed him in open view , to be tormented with a cruel ●…ingering death , the whole weight of his body bearing downwards , and rending wider the wounds of his hands and feet , which by the tenderness of the sinews , are the most sensible parts of the whole body . having also to encounter with he world , and the devil , who is the prince of the world , with death also and with sin , which is the cause of death . alas ! how far is the madness of the world ? how far is the love and liberty of christ extended ? was god thus angry against sin ? would ●…o other satisfaction se●…ve ? was the ju●…tice of god so rigorous ? was the re●…emption of man so preciou●… ? one diso●…edience was sufficient ●…osed th●…y man●…nd ; and were all these ●…hese ●…equisite or their redemption ? 〈◊〉 , lord ; for experience teacheth us , that it more easie to ruinate than to repair one fire brand is sufficient to destroy a whole city , which cannot without much time , toil and cost , be repaired o most righteous and upright judge how merciful wert thou towards sinners and how severe against thy own son : he was born in great baseness ; the world no sooner received him , but i●… persecuted him , and chased him into foreign countries . as his body grew , so encreased h●… burden both of labours and wants , u●…til in the end he was betrayed to h●… enemies , by one of those that were h●… followers . is any thing more admirab●… than this ? liberty was sold , liberali●… tied , innocency accused , justice co●…demned , and life executed ! is any thi●… more admirable ? the wisdom of t●… father was derided , his power beate and bound , his beauty defiled , his gl●…ry with reproaches and reproofs obs●…red . is any thing yet more admirabl●… god 〈◊〉 〈◊〉 , god was scourg●… god 〈◊〉 〈◊〉 to the cross , and set to the 〈◊〉 show and shame of world. what shall i say ? god in his humanity died . stay , o our souls , or we are not able to step any father , h●…b . 1. 3. lord , i heard thy words , and was afraid ; i saw thy works , and my bowels were troubled ; i was amazed , and my lips did shake . certainly our weak faculties are unable to comprehend this great mystery : they can never reach this boundless height , they can never fathom this bottomless depth ; we may coldly speak of it , and drowsily affect it , but principalities and powers stand astonished at it●… therefore let us list up our heavy and and dull souls after him , even after the man of grief , isa 53. but he was wounded for our transgressions ; he was crucifi●…d for our iniquities ; the chastisernert of our peace was upon him ; by his stripes we are healed . but , o king of glory ! what h●…dst thou deserved ? what hadi●… thou done ? pilate could find in thee no cause of death , but only the abundance ofthy goodness and love ; for it was●…our sins that thus distressed thee : ●…hese nails , these whips , these s●…reams of blood , are perpetual monuments of our wicked lives : pilate , caiaphas , and all the rest , either thy judges or tormentors , whom we charge with this cursed cruelty towards thee , were only secondary and instrumental causes ; we are the principal cause of all thy troubles and afflictions , we cannot shift it to any other , but say every one to himself as the prophet nathan said to david , thou art the man : i am the man ; i am he that did thus afflict thee ; we have committed the offence , and thou wouldst bear the punishment . we have surfeited our selves with sin , and thou wouldst take the bitter potion to purge us . thou didst fast for us in the wilderness , thou didst sweat for us in the garden , thou didst bleed for us upon the cross ; so thy head underwent the cure for the members . o then that our heads were but fountains of tears , that we might therewith wash the wounds , und bathe the bruises that our sins have made . o lord , let us worship and adore thee , for thy loving-kindness is very great ; let us praise thy holy name and give unto thee hearty thanks , because thou hast so loved us , as with thy most precious blood to wash away all our sins , and reconcile us again to thy father's favours : blessed art thou therefore for ever , who art the reconciler , the redeemer , and saviour of mankind , the vanq●…isher of hell and of the devil , the give●… of life , the destroyer of death . what doth stay our hearts , o lord , that they run not unto thee ? is any clog so heavy , any chain so strong , that , can either hold or hinder us from hastening unto thee ? if all the things of this world are nothing but a flower , fresh to day , and dead and gone to morrow ; shall such light matters as any thing this world can afford in comparison of thee , keep us from coming to thee ? no , lord : can a small weak wind stay a heavy stone in the air from falling to its natural place ? shall the light chaff of this world ( for all is no more ) stop our coming to thee , who art our last end , our perfect felicity , the true rest and center of our souls ? no. come unto him all hungry and thirsty souls , this is the handful of meal , 1 kings , 17. and the little oil of the widow of sarepta , which will never waste ; this is the mystical rock which moses struck with his rod in the wilderness , exod. 17. 6. out of which gushed forth rivers of waters of life ; all you that dislike your sinful birth , may be born again , john 14. 4. come all afflicted consciences ; this is the good samaritan , who will pour oil and wine into your wounds , luke 10. 34. come all you that are oppressed with poverty , bring hither your empty vessels , 2 kings 4. this is the pot of oil of the widow that came to elizeus , wherewith , and by no other means , you may pay your debts . be not discouraged because it is little , the vertue thereof is great ; it will never cease running , as long as there is any vessel to fill . come all ye that desi●…e to be at peace with god , this is the perfect peace-offering ; this is the sweet sacrifice , whose blood crieth not for vengeance , as did the blood of abel , but crieth for pardon for all offenders . this is the gate through which we must pass , if we go into heaven ; this is the ark whereinto we must enter , if we will be saved ; this is the palace of peace , psal. 132. 14. this is my resting place for ever and ever ; here will i dwell ; for i have a delight herein . how our saviour was mocked , and reviled ; and how he prayed for his enemies . matt. 27. 39. and they that passed by reviled him , wagging their heads . after they had thus cruelly crucified jesus , the high-priests , with the scribes , elders , and pharisees , and after them the multitudes : so prevalent are the examples of great men , that also the soldiers tormented him , and one of the thieves that suffered with him , reviled and blasphemed him , disgracing the doctrine he had taught ; one upbraids him and says , thou that destroy the temple , and buildest it again in three days , save thy self . another bid him come down from the cross , and they would believe him . another cries , he saved others , himself he cannot save . another , he trusted in god , let him deliver him if he will have him ; for he said , i am the son of god. he that suffered for all , had all against him , and among all that great multitude that at that time was at jerusalem , there was not one who would openly avow jesus to be the christ ; whereby our lord jesus would shew to us , that our redemption is his singular mercy and grace ; for there was not one but what made himself unworthy of it , some for malice persecuting , others for fear disowning , the rest not regarding of him , as thinking that which concerned them most , concerned them nothing at all : and it was a mystery that our saviour was condemned by the jews , and afterwards by the gentiles ; that he was delivered by the jews to the gentiles ; that he was pursued to death by the one and by the other , who died indifferently for them both . go to , go to , ye base children of the synagogue , mock on , leave you have in regard to us ; double your malice in revilings if you please ; you do us greater kindness thereby than you are sensible of ; for look , how fast his infamy doth grow , so fast doth our shame decrease . whatsoever will do us good he hath imparted to us , and hath taken to himself whatsoever might do us harm . but in regard of your selves , o ye stiff-necked jews ! it had been better your tongues had been torn out of your throats , than they should have been thus impiously employed ; all your insulting is but like the putting of a red hot iron into cold water , to make a great noise to extinguish your selves : for since you have disavowed the god of your fathers , and have said , you would have no king but caesar ; since you have said , his blood be upon us , and upon our children ; since you have maliciously taken away his life , and reproach'd his death , your walls have been thrown down , your temple burnt , your kingdom ruined , your selves either slain or captivated , or chased into strange countries , where you have been h●…ted and oppressed , and never suffer to knit into one body again ; which curse shall be upon you to the end of the world. as you have quitted him , and delivered him to the gentiles , so hath he ever since discharged you , and planted his church , especially amongst them . as you have renounced your king , who was so plainly prophesied , and so long expected ; and betaken your selves only to caesar , so he hath delivered you into caesar's hands ; he hath given you your choice : but it cost you dear , it cost you the lives of eleven hundred thousand persons in one siege , besides ninety thousand , who were made captives . and because you did not only say , let this blood be upon us , but also added , and upon our children , you have your desires ; for your posterity have been dispersed and despised in all countries , and in most piaces evil-entreated . so it often falleth out , that the wicked have no greater punishment in this world , than the accomplishment of their own desires . it is the common reward of evil doers , to be the instruments of their own final ruin. but with respect to our saviour what can be sufficiently said ? to be so afflicted as never was any ! for he was despised and evil-entreated in the midst of all his afflictions ; in all calamities it is some comfort to find some compassion ; we desi●…e generally , if we cannot be delivered or eased , to be pittied , to see some that condole our misery , who wish us well , who want not the will , but the power to relieve us . but these bandogs of satan , these hell-hounds had utterly put away all sense of humanity from them : they were so far from pity , that they were mightily pleased and satisfied , in seeing the unheard of cruelty of themselves , and calamity of our saviour . again , a generous heart is more touched with grief , to see his enemies take pleasure in his death , than to endure it ; yea , oftentimes a free and noble spirit taketh not his death from his enemies so unkindly , as one spiteful and abu●…ve word . again , these injuries and despites w●…re so much more sensib●…e to the son of god , by how much more than others he deserved the contrary . for in all our calamities , it doth much ease the pain we endure , when we compare it with the fault we have committed : but because our saviour could compare these contempts that were put upon him , not only with his faults , nor his innocency only , but with his innumerable and inestimable deserts , he did the more grieve at them , or rather at the malice from whence they did proceed . and further , his love was so great for the salvation of mens souls , that his torments were not so grievous to him , as to see that they did his tormentors no good : it was worse than death to him , to see his executioners would make no profit of his death : even as a loving friend esteemeth less his labour for another , than to find it unprofitable and not accepted ; or as a good mother grieveth more at the ung●…ateful and ungracious behaviour of her child , than at the travails she endured at its birth . but o impudent and audacious jews ! wherefore did you misreport what jesus had said ? a thing well spoken , may easily be corrupted by report : jesus did never say , i will destroy , but , destroy you this temple . he said not , i will build it ; but , i will raise it in three days ; not meaning your material temple ; but his own body , john 2. 9. which was indeed the true temple of god ; not in a figure , but really and personally : because in him dwelleth the fulness of the god-head bodily , col. 2. 9. and was it not sufficient for you to blaspheme jesus , but must you st●…etch out your throats into high and horrid blasphemy against the most high ? he trusted in god , let him deliv●…r him , if he favoureth him . what! do you think god was not able to deliver him out of your hands ? or must he deliver whom you please , or when you please , or after what manner you will prescribe ? did ever any trust in god and was not delivered ? or did god ever finally forsake those whom he favours ? or is delirance from temporal calamities , an assured sign of god's favour ? no. certainly god delivereth the wicked out of desperate distress ; many times he suffereth the godly to sink under bo dily oppressions ; but this is no concluding argument , that he favoureth the one , or forsaketh the other . o ye great doctors of the law , that by prosperity and adversity judge of the favour or hatred of god , tell us then , whether god loved best , abel or cain , jacob or esau : tell us , wherefore were not the prophets delivered from death , who were murthered by your fathers , and whose sepulchers you did build . if such deliverances be an infallible argument both of favour from god and trust in him , verily the judgments of god are not only secret and unsearchable , but for the most part counterpoint to that which the natural sense of man would prescribe . temporal occurrences may go and come , we may flourish , or we may wither in this world , as god in mercy or judgment may see best for us : but nothing makes a man miserable or happy , but that which is eternal . o crucified jesus on the cross ! we love thee on the cross , we adore thee on the cross , we believe in thee , who upon the cross didst give thy self to death for us ; what hath a man more than riches , honour and life ? all which thou didst bestow upon the cross to redeem us : for thou who di●…st create all things , didst hang naked upon the cross ; thou who thought'st it not robbe●…y to be equal with god , wast numbered with malefactors ; thou who at the lord of life , didst suffer a most shameful death ; and that we may not fall short of this great benefit , that thy precious blood be not unprofitably shed for us , we prostrate our unworthy souls , and cry unto thee , not as the jews did , to come down from the cross , but , which is more , to raise us up , and fasten us unto thee ; for they whom thou lovest , are known by nothing more than by taking pa●…t with thee in thy passion ; not to save thee , but to save our selves . save us , lord , from our sins , save us from the power of all our spi●…itual enemies , from the decei's of this wicked world , save us from the flattering force of our own appeti●…es , which is the mightiest and basest tyrant we have to deal with , defend the dignity and glory of our souls , from being slaves-to our sensual lusts , that we be not captivated to the false pleasures of this life . deliver us from variety of worldly desires , from vain hope , from vain fear . above all , deliver us from thy wrath , and from thy curse , and from the inseparable companion thereof , eternal death . let some small drops of thy most precious blood distil into our souls , that we may present it to thy father in full satisfaction for all our sins . give unto us the full fruit of thy death , grace here , and glory hereafter . o lord jesus ! o the salvation of our souls ! behold we come to thee , as we are poor vile creatures ; we make bold to approach to the rivers of thy mercy , to the sweet streams of thy grace , to the true son of thy justice , whose beams are spread over the whole world , and giveth great light to all those who do not wilfully shut their eyes . behold we prostrate our unworthy souls at thy feet ; we do not revile , but we praise and ado●…e thee ; we do not mock , but we mourn at thy passion . o thou who wert pitiful to thy enemies , be not hard to thy supplicants , thou who didst pray for them that reproached thee , pray for us that pray unto thee ; lift up thy voice unto thy father for us , and cease not till he hath forgiven us . of our saviour's pardoning the thief , his tasting of vinegar ; how he cried to his father . luke 23. 43. and jesus said unto him , verily i say unto thee , to day shalt thou be with me in paradise . we are further encouraged , o our redeemer ! to crave not thy prayer only , but also thy pardon , by example of the thief that died with thee ; who although he had spent his life in all manner of debauchery and wickedness , yet when he desir'd thee , thou didst presently return answer , this day thou shalt be with me in paradise : o sweet word , o heart , nothing so tender ; thy lips are the honey-comb , honey and milk do flow from thy tongue ; thou didst pray for sinners upon the cross , to shew thy self our advocate : thou didst pardon sins to shew thy self our judge . what is this , o liberal lo●…d , how marvellous are thy mercies towards us ! to those who mocked , reviled , and blasphemed thee , thou madest no answer ; but when the thief prayed to thee , his petition was no sooner made , but forthwith it was granted : thou gavest more also than he did desire ; the thief desired thee only to remember him , and thou didst give him the kingdom of heaven . but when , o gracious lord ? even that present day . with whom ? even with thy self ; implying hereby , that the same glory thou didst enjoy , thou wilt give to thy elect , for which reason they are called co-heirs with thee , rom. 8 27. this glory and felicity is perfect in thee , and from thee distributed in measure , as from the head to the members . what would'st thou deny us or what would'st thou not give unto us , if we were to thee such servants , as thou art unto us a lord ! seeing thou art so bountiful and ready to forgive such open offenders , which although it ought not to encourage us to defer our repentance until the end of our lives , because of this conversion of the thief ; as it was the last work thou didst in thy life , so it was not the least : yet it may encourage us never to think our sins too great , or our time too short to obtain thy pardon . come unto him then all ye that are feeble hearted , and never think you shall be damned . see what a lover of men he is , how desirous of our salvation ! see how easie to be entreated for the greatest matters , and how ready to give his glory at the first request ! he seeketh all occasions , he desireth nothing more than to bestow it upon us : he forgave david his sin upon the fi●…st acknowledgment : he gave to the thief his kingdom upon the first desire . he that is so inclinable to forgive sins , and to give glory , wherein can he be hard or unkind to us ? if ye will say , ye have done little service whereby he should hope for so high a reward . fear not ; it sufficeth that you have a desire to serve him . this is a property of him , that he is liberal and merciful ; for which vertues he is especially commended , not so much to regard the work of our bodies as the willingness of our minds . he so thirsteth after the salvation of our souls , that he often accepteth our purpose for performance ; it sufficeth many times that we are prepared in will , the rest he doth supply by his grace . his gracious goodness perfecteth what we have , and supplieth what we want . be not therefore affrighted at his terrible justice , but rather comforted ; let them fear who are stubborn and flinty-hearted , who will not be converted and come to him , who follow vanity with all their might , who boldly sin , and then say , what evil have i done ? let them tremble who are so far from calling upon him , as they will not know him : it is dreadful for such to fall into his hands . but they who are smitten with sorrow for their sins , they who arise and return to him , let them be encouraged with this , that he that hath drawn them , will certainly receive them . it is not the thief alone who was received ; but let all sinners be brought forth , and there is not one that can be named , were he never so great , who truly repented and was converted , but he was justified . he so loveth converted sinners , that if it were necessary so to do , he would rather suffer death again , than consent that one of them should be damned . o happy thief ! how pleasant were thy pains , how delightful was thy death , being assured thou shouldest ●…orthwith reign with him in heaven , who suffered with thee , and for thee upon earth . the other thief demanded of christ to be delivered from the cross , and it was conditional , if thou be the son of god ; he desired neither as he should , nor what he should : but the converted thief having heard him openly profess , that his kingdom was of another world , desired no bodily benefit , but only to be remembred of him when he came into his kingdom . pilate in his tribunal , the people standing by , and the thief in fetters , heard these words of jesus : but pilate contemned him , the multitude mocked , and the thief only believed in him . assuredly , o good jesus , thou art a most invincible king , otherwise thy children could not be able to sustain their continual combats , nor ever be drawn out of the cruel bondage of satan : nor pilate would not have written upon the cross , altogether against the advice of the jews , jesus of nazareth , king of the jews . but the same spirit that guided pilate to pronounce him innocent guided him also to write this inscription : and in truth the hebrew word messias , and the greek word christ , which signifies anointed , was the original of the unction of the hebrew king. yet our saviour was not declared by his name to the fathers at the first ; to adam and the patriarchs he was revealed under the title of the seed of the woman : jacob called him sheloh ; but to david this son was promised , under the figure and shadow of sol●…mon , by the title of a king whose dominion has no end , 2 sam. 7. 13. 1 chron. 22. 10. since which time , the glory of this king hath been excellently extolled , as well in many psalms , as by the prophets in all ages . this king was manifested by the angel to the virgin mary , luke 1. 32 , 33. the wise men in the east were not ignorant of him ; yea , many histories do testifie , that about the time that christ was born , a common brute did run throughout the empire of rome , and did declare , that a great pursuivant king should be born among the jews ; this held herod in great jealousie and fear , matth. 2. 3. the apostles also did apprehend it , albeit according to the vulgar error , until they were otherwise instructed . thou art a lilly , o blessed saviour and redeemer , amongst many thorns , thou lovest neither idleness nor sloathful ease : we must endure not only labour but smart , if we will enjoy thee . if we will have thy head , it is crowned with thorns ; if thy heart , it is pierced with a spear ; if thy hands and feet , they are struck through with nails . thou art a lilly amongst thorns . after the troubles and turmoils of many years , when christ drew nearer towards his de●…th , the heavier was his father's hand , the weightier was his wrath , the more stripes did he double upon him ; in the garden of gethsemane he cried to his father , father , if it be possible , let this cup pass from me : but now feeling that which then he feared , the storm now breaking upon him , which did then begin to appear , he cried out again , my god , my god , why hast thou forsaken me ? at both these times , what were either his feeling or his fears , what the torments of his body , what the anguish of his soul , whether he did despair , or how far his despair did reach , it i●… dangerous to define ; we know them not we may be too adventurous to determine concerning them . the suffering of christ are known only to the hea●… that felt them ; but to be altogeth●… abandoned in these extremities , to hav●… no comfort afforded , no care taken , 〈◊〉 be bereaved not only of the help , but 〈◊〉 the pity of all , which in some degree 〈◊〉 very man doth find , seemeth to be th●… accomplishment of miseries . first , he was deprived of all earthly comforts ; for his disciples , some betrayed and sold him , others forsware him , all fell away and fled from him . and as for the people among whom he lived , working many miracles , and doing good , they preferred barabbas before him . it was they , who in the midst of his miserable state , most insolently insulted over him : it was they , who when he cried out , eloi , eloi , did in a base manner de i de him , saying , he calls for elias : it was they , who when with extream faintness and pains , and by reason of the great loss of his blood , he did thirst , not only denied him a drop of water , as abraham denied to the rich glutton in hell , but gave him vinegar and gall to redouble his torments . secondly , he was deprived of all heavenly comforts , which is the true restorative in all dolorous distress : and this was the cause of his heavy cry ; not that his friends , but his father did then forsake him ; not that earth , but that heaven did not yield him any comfort . all the punishments which the damned do endure , are commonly brought under two heads , viz. pain of sense , and pain of loss : now the pains of sense were very sharp , both upon the body of our saviour , and upon his soul ; upon his body , not only in regard of the greatness , and baseness , and variety of his torments , but also in regard of the body it self ; for as it was miraculously made , so was it of a more perfect constitution , of a more apprehensive sense to feel torments , than bodies brought forth by an ordinary course of nature . the pains of his soul were unspeakable , even unanswerable too . christ remained always , during this combat , personally united to the person of the son of god , who could not be severed from the father and the holy ghost ▪ but it received no comfort or assistance for a time , to relieve it from the full sense of god's severe indignation against sin : for as a soul is no●… essentially separated from a body tha●… sleepeth , and yet it worketh not a●… when the body is awake ; otherwis●… than to keep it in life ; so in this extream agony of our saviour , the deity was not severed from the humane nature ; only it did not exercise the actions , to administer comfort and strength , otherwise than to support it from being overthrown . the heavenly father did then forsake his innocent and only son , and yet was not the union between them dissolved ; he dissolved not the union , but withdrew his vision , and restrained those beams which might any way refresh the passionate powers of his soul. many martyrs have suffered violent and terrible torments , which they did not only quietly , but chearfully endure . will you know the reason ? they were delivered indeed , but therewith also they were not forsaken ; for the grace of god did administer such sweet and secret supplies of comfort , that they tired their torme●…tor in bearing patiently all those torments which merciless tyranny could execute or invent ; but in christ , in regard of his infinite dignity , ( for that it is that se●…teth the sacrifice at so high a price ) the least torment , although only in body , might have sufficed for redeeming many worlds , yet would he suffer greater torments than can be conceived : first , to manifest thereby his exceeding love , in making our redemption the more valuable : for the less he had suffered , the less had his love been esteemed : and also to awake us , and to leave us inexcusable if we love him not again . lastly , to stir us up to settle our assurance in our tribulations , but most especially our hopes upon him , when we suffer for his sake . o god of our salvation ! grant unto us , thy unworthy servants , we beseech thee , that at the separation of our souls from our bodies , we may spend our last breath in these words of our saviour , father , into thy hands i commend my spirit , comfort us then with the virtue of his passion , which is life to the dead , pardon to the wicked , and glo●…y to the saints ; that ending the last minute of our lives in the midst of his wounds , in the very depth of his death and blood , we may confidently commit our souls that thou mayest receive them readily into thy hands . receive thy precious son for a ransom , and with him receive the souls of thy servants whom he redeem ed ; for as he died in obedience to thee so died he also for our redemption . we have nothing to offer unto thee but his death , nothing but his blood , the love where with he gave us his blood : his soul he hath comm●… unto thee , but unto us he hath given his blood ; this is all our treasure , this is all our assured trust : of this blood we will not return so much as one drop unto thee , unless it be in exchange of everlasting life . of the death of our saviour , and how they opened his side with a spear . matth. 27. 50. jesus , when he hath crye ! again with a loud voice , y●…lded up the ghost . after , when jesus knew that all things were performed , he cried with a loud voice , and bowed his head , and gave up the ghost ; and the sun was darkened ; the veil of the temple rent through the midst , john 19. 30. and the earth did quake , and the stones were cloven , and the graves did open , and many bodies of the saints which slept arose , and came out of the graves , after his resurrection , and appeared unto many , luke 23. matth. 27. when the centurion , and they that were with him watching jesus , saw the earthquake , and the things that were done , they feared greatly , and said , truly this man was the son of god. what is this , o gracious lord god! who ever saw two such contraries combined together ! whoever saw such misery joyn'd to such might ! when was so great glory accompanied at any time with so great grief ! who is he that is so humble , and yet so high ! who is so powerful , and yet so poor ! he that is contemned on earth , is honoured in heaven ; he that is fastned naked to the cross , maketh the earth to quake ; he that died , raised the dead to life . o our sweet saviour ! thou didst now manifestly declare who thou wast , and wherefore thou camest into the world. the centurion , and they that were with him , did acknowledge thee to be the son of god , and the dead whom thou raisedst to life , did testifie that thou camest to overcome death . we will make no account of the jews scoffing at thee , seeing the heavens , the earth , the living and the dead , did witness for thee . and thus likewise in all the other passages of his life , our saviour did so bear and behave himself , that he never did so high a miracle , but therein his humanity did appear ; nor did he ever so mean a work , but his divinity did therein shine : all his actions participated of both his natures ; in every thing that he did or suffered , the glory of the one was joined with the humility of the other . it was great humility to be conceived , but it was great glory to be conceived by the holy ghost . it was great humility to be born , but it was great glory to be born of a pure virgin. it was great humility to be born in a stable , but it was great glory to be worshipped of the wise men. it was great humility to lie among beasts ; but it was great glory to be honoured by the angels . it was great humility to be circumcised , but it was great glory to be named saviour . it was great humility to be baptized among sinners , but it was great glory that the heavens opened , and that the spirit visibly descended upon him . lastly , it was great humility to die upon the cross , but it was great glory that both heaven and earth were disturbed thereat : that all creatures adored his death , except man only , for whom he died . the sun beholding his great creator naked , drew in his light to cover him with darkness , for as our saviour was betrayed , apprehended , scorned , reviled , spit upon , and buffeted in the night ; so it was not inconvenient that the residue of this work of darkness should in darkness be accomplished , even as he said to the jews , luke 22. 52. this is your very hour and power of darkness . but let us consider , here are three miracles before us : first , that this eclipse of the sun happen'd on the fourteenth day of the moon ; that is , in the full opposition of the sun and the moon : whereas natural eclipses happen in their conjunction , when the moon is directly interposed between the sun and our sight . it continued the space of three hours , whereas natural eclipses continue not above the fourth part of an hour , and hardly that . it was a total eclipse , which never happened by the interposition of the moon , by reason it is so far inferiour to the sun in magnitude . what then shall we say , but that the sun drew in his light , because it should not display so sad a spectacle ! that the heavens hid their beauty , and suited themselves to their makers state , that they covered the body of jesus , that was sacrilegiously used , with darkness as with a veil ! one star shewed the glory of the lord at his nativity ; but the most glorious star pe●…formed this service at the time of his death ; neither was this darkness ever better resembled , than by the darkness that was spread over the land of egypt , but now over goshen , where the jews did inhabit . at this time the land of the jews only was darkned , and all other countries remained light. and that time the true light was only among the jews : since this time they have been the greatest strangers to it . and at the end of this darkness , when jesus cried with a loud voice , and yielded up the ghost , the earth trembled also , and the rocks did rend , whereof in the land of jewry , in the kingdom of damascus , and in the mountains of arabia , monuments and accounts of it remain unto this day . therefore do not think , o ye jews , as his life ended , so did his power : he that laid down his life , retaineth his power both in the heavens , and upon the whole earth ; and was a less matter to rise again , than to suffer himself to die . you cannot say , that these things which were done at the very hour of his death , were done by any ordinary means ; wherefore you must acknowledge in him divine majesty , or devilish malice in your selves . you were maliciously bent against him indeed , but if all men in the world oppose and be against him , you see by what means he is able both to declare his glory and his power , when no man either durst or would open his mouth in his defence . he did but utter his voice , and five great and terrible tongues did speak for him : the sun , which is the lively lamp of the world , the earth , the rocks , the veil of the temple , and the dead , when all men were silent ; the elements , the stones , the dead did speak , they all preached his mercies , and thundered forth his threatnings . o good jesu , it was a great voice indeed , whereat the principal powers of heaven , earth and hell di●… sh●…ke , which did astonish the living and the dead . as the cry of our sins did reach to the justice of thy father , so did thy voice reach to his mercy : thou didst cry with a great voice to call the living , and summon the dead ; that if any should lose himself , if any would not be converted to thee , it should not be because he was not called , but because he would not come . but woe be to every soul which is not converted , which will not come ; woe be to every soul that is not moved at this voice , this mighty voice . o crucified jesu , have mercy upon us poor sinners , that are prostrate before thee , and let our humble voices enter into thy ears , that thy mighty voice may sink into our souls . give unto us a true sense of these thy sufferings , both of compassion ( as it is reason that the members should condole with the head ) and also of fear , that our minds be not more heavy than the earth that trembled , that our hearts be not more hard than the stones that did cleave , and that our souls be not more fleepy than the dead that did arise at the power of thy passion . o great redeemer of the world , if all creatures did fear thee when hanging upon the cross , what will they do when thou shalt come to judgment ? if thou wert so mighty in thy greatest weakness , what wilt thou be in thy gre●…test glory ? if these effects did accompany the works of thy mercy , and the voice of thy love , where with thou didst call all men to come to thee , what will the work of thy justice do , and the voice of thy fury , depart from me , ye cursed , into everlasting fire ? we adore and admire thy blood , thy death , thy burial , thy victorious resurrection , thy ascension into glory : by these we are refreshed , from these we draw the breath of life , o our saviour , we desire thee only , we offer up our selves wholly unto thee ; we want nothing , we wish for nothing but only thee ; for thou alone art sufficient for us ; thou art our king , our lord , our tutor , our governour , our father , the paradise of our hearts , the nest where our souls shall rest for ever , the haven wherein we shall be saved , the glass wherein we shall behold our selves , the staff that only stayeth us , the tréasure whereto we trust . who is so liberal as he who hath given himself for so vile creatures ? who so loving as he , who hath not spared himself for his very enemies ? o most gracious lord and loving father , who despisest none that comes to thee , but dost rather help them , and accompany them , and lead them in the way , receive our loose or lost souls which seek after thee ; raise us up by the virtue of thy passion , from the death of sin , and by the same virtue endow us with wisdom and strength , that by the one we may prevent , and by the other resist the attempts of our most dangerous enemies , the flesh , the world and the devil : the flesh idle and voluptuous , the world vain and curious , the devil subtle and malicious . grant unto us by the same virtue , that the yoke of thy commandments may be sweet , and the burthen of thy cross light unto us ; that we may contemn the trifling vanitis of this world , and not weakly yield to the calamities or vain pleasures of this life , but that with unmoveable minds , we may bear the one , and forbear the other . all this was done against jesus , upon the day of the preparation for the passover , according to the corrupt tradition of the jews , for jesus , who most punctually observed the law , had eaten the passover the day before ; and because the day following was an high sabbath , and the law had ordained , that the body of the offender should not hang all night upon the tree , the jews desired of pilate , that the crucified bodies might not hang upon the cross , being very scrupulous in small matters , but had wide and naughty consciences in matters of weight . against jesus they made particular suit , that his sepulcher should be made sure for three days , lest his body might be taken away , because he had said , that within three days he would rise again to life . so they buried him in a garden , close adjoining to the city , whereby the providence of god did cut off many cavils and doubts , which might have been made , in case his body had either been removed far off , or secretly buried , or left abroad . in this garden jos●…ph of arimathea , in his li●…e time had built his tomb , which doubtless he did , to put himself in remembrance of death , in the v●…y midst of his delights ; but the entombing this body of jesus , in this garden in the midst of our chiefest delights , should make us always mindful of his death . his body was richly dressed to the funeral , that the prophecy of him might be fulfilled , isa. 53. 9. his grave shall be with the rich at his death . and further , to manifest the same unto us , which he spake upon the cross , that he had accomplished his charge ; that the terrible tempest of his sufferings he had fully bo●…n ; that his honour and estimation was then to follow . to instruct us also , that the difference between men and beasts doth not determine with our lives , but that the dead are to have honest respect , not only out of particular kindness , or of blood ; not only out of general humanity , engraved by the finger of nature in all men , but also out of christian duty ; partly in regard of the many graces imparted to the bodies of men in this life , and partly to testifie our faith of the resurrection and hope of glory in the life to come . and also his body was put into a new sepulcher , wherein no dead body had been laid before , to the end that his enemies should not suspect or surmise that he raised some other to life , as he did the dead body of elizeus , and not himself . lastly , they stopped the mouth of the sepulcher with a great stone , which could not without great force and noise be rolled away ; they sealed this stone , and set a guard of their own men at arms about it , to make sure as they thought , that his body should not be taken away ; but as it usually falleth out , that the greatest enemies of the truth , are the greatest means to advance it ; so the seals and guards did the more evidently seal the resurrection of jesus , than all the other circumstances besides : they did evidently declare , that he was not carried to the sepulcher as a captive , but that as a victor he pursued death to his cavern and fort , namely , the grave : and there gave him so deadly a wound , that he should be no more death , but the entrance into life . but when he that would not descend from the cross , did rise out of his grave , when he had broken the chains of death , when he was returned , with daniel , out of the lion's den , and with jonas , out of the whales belly ; they corrupted the watch to say , that whilst they slept his disciples came and stole him away . and this was the accomplishment of their malice , this did set them altogether without excuse , this is also the nature of sinners in a desperate degree , who in despite of god and their consciences , will not fear to offend ; whatsoever sin they are not able by some colour to defend , they will endeavour by another sin to conceal . but , o good god , how blind is malice ! what so absurd ! what so senseless , which it will not say or do , either to attain or maintain some devi●…sh design ? for if the disciples had stollen away the body of jesus , to what end should the clothes have been left ? to whom did they more properly belong than to the body that was enfolded in them ? is it probable , o ye stiff-necked jews , that any thief would have been so religious as to have stollen the body and left the clothes ? would any have been so adventurous , as to have stay'd the taking them off , and folded them together in such order , whilst the watch slept round about them ? all men know that myrrh sticketh as fast as pitch or glue ? and what pleasure , or what leisure can we imagine the disciples should have to stay to pull off his clothes , that doubtless stuck extraordinary close , and to bear away the body rather naked than covered ? theft , deceit , a guilty conscience always is afraid , they want time , they dispatch hastily what they go about , they have no leisure to lay things in order ; a guilty conscience ever worketh in extream fear . could the disciples be any way secure or sure , that whilst the seals were broken , the stone removed from the mouth of the tomb , the body uncased , the linnen folded , and orderly disposed , that the watch all of them should continue in sleep ? assuredly if the body had been stollen , the linnen and the myrrh , being matters not easily to be left , and worth carrying away would never have been taken off , and left in such order . your selves did see , when he was stripp'd at the cross , his apparel did so cleave to his battered back , by reason of the congealing of his blood , that they could not be pulled off without tearing away several parts of his skin ; but look upon the myrrhy clothes , that is of a far more cleaving nature than blood , and tell us what token of violent pulling off you did see ? o assure your selves , o ye stiff-necked jews , that such a mangled body could never be unwrapped out of myrrhy clothes in great haste , without light , or much help , but many pieces of his sweet skin , and bruised flesh , would have been seen : but what such testimony did any of you find ? can any man believe that you would either omit to enquire after such circumstances , or else conceal it , if it had been found ? in that you did take no notice hereof , your own silence hath utterly condemned you ; and it is plain , that our lord jesus christ , in spite of all you malice and devilish actions against him , is risen from the dead , and now sitteth at the right hand of god the father , from whence he shall come to judge the world in flames of fire , to pour his vengeance upon all those that fear him not , nor call upon his name . we are much afraid , o good jesu ! of that strict account wherewith we shall be charged at that day , we doubt we shall be able to give but a slender reckoning , seeing we have scarce retained it in our memories ; because so much as we love and cherish our selves , so much do we forget thee ; and it is no less a fault not to make profit of thy blood , than it was to shed it . sweet saviour , let thy precious blood stream within our souls , that all our thoughts may be bathed in it ; let all actions be valuable or vile , according as they participate thereof ; let us be careful of nothing more than that we be not too careful about the matters of this life ; let us fear thy judgments now , that then we may be confident in thy mercies . o blessed stream ! whereof one drop is sufficient to satisfie all our thirst , whereof if one small drop had fallen into hell , the damned thereby might have been saved . if there were ten thousand worlds , and they would all embrace this redemption , there would be enough and to spare for them all . finis . the work of jesus christ as an advocate clearly explained and largely improved for the benefit of all believers ... / by john bunyan, author of the pilgrims progress. bunyan, john, 1628-1688. 1688 approx. 322 kb of xml-encoded text transcribed from 158 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a30214 wing b5608 estc r36333 15666521 ocm 15666521 104306 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30214) transcribed from: (early english books online ; image set 104306) images scanned from microfilm: (early english books, 1641-1700 ; 1181:7) the work of jesus christ as an advocate clearly explained and largely improved for the benefit of all believers ... / by john bunyan, author of the pilgrims progress. bunyan, john, 1628-1688. [24], 208, [7] p., [1] leaf of plates : port. printed for dorman newman ..., london : 1688. running title: the advocateship of jesus christ. contains engraved frontispiece portrait of "john bunnyon." imperfect: prelim. p. [21] and p. 98-100 torn; p. 196-197 stained with loss of print. beginning-p. 1, p. 88-109-end from defective glasgow university library copy spliced at end. errata: prelim. p. [24], and p. 208. [7] p. of advertisements bound at end. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, 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general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -intercession. jesus christ -person and offices. 2005-02 tcp assigned for keying and markup 2005-08 spi global keyed and coded from proquest page images 2005-11 emma (leeson) huber sampled and proofread 2005-11 emma (leeson) huber text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion john bunnyon the work of jesus christ , as an advocate , clearly explained , and largely improved , for the benefit of all believers . from 1 john 2.1 . and if any man sin , we have an advocate with the father , jesus christ the righteous . by john bunyan , author of the pilgrims progress . london , printed for dorman newman , at the king's arms in the poultry , 1688. the epistle to the reader . courteous reader , of all the excellent offices , which god the father has conferred upon jesus christ our lord , this of his being an advocate with him for us , is not the least , though to the shame of saints it may be spoken , the blessed benefits thereof have not with that diligence and fervent desire been enquired after as they ought . christ as sacrifice , priest , and king , with the glories in , and that flow from him , as such , has , god be thanked , in this our day , been much discovered by our seers , and as much rejoiced in by those who have believed their words : but as he is an advocate with the father , an advocate for us , i fear the excellency of that doth still too much lie hid . though , i am verily of opinion , that the people of god in this age , have as much need of the knowledge thereof ( if not more need ) than had their brethren that are gone befo●●●●em . t●●●● words ( if not more need ) perhaps may seem to some to be somewhat out of joint , but let the godly-wise consider the decays that are amongst us , as to the power of godliness : and what abundance of foul miscarriages the generality of professors now stand guilty of ; as also how diligent their great enemy is to accuse them at the bar of god for them : and i think they will conclude , that in so saying , i , indeed , have said some truth . wherefore , when i have thought on this , and have somewhat considered also the transcendent excellency of the advocateship of this our lord : and again , that but little of the glory thereof has by writing been in our day communicated to the church , i adventured to write what i have seen thereof , and do by what doth follow present it unto her for good . i count not my self sufficient for this or for any other truth , as it is in jesus : but yet i say , i have told you somewhat of it , according to the proportion of faith. and i believe that some will thank god for what i here have said about it ; but it will be chiefly those whose right and title to the kingdom of heaven , and glory , doth seem to themselves to be called in question by their enemy , at the bar of the judge of all . these , i say , will read , and be glad to hear that they have an advocate at court , that will stand up to plead for them , and that will yet secure to them a right to the heavenly kingdom . wherefore it is more particularly for those that at present , or that hereafter may be in this dreadful plight , that this my book is now made publick : because it is , as i have shewed , for such that jesus christ is advocate with the father . of the many and singular advantages therefore that such have by this their advocate in his advocating for them , this book gives some account : as where he pleads , how he pleads , what he pleads , when he pleads , with whom he pleads , for whom he pleads , and how the enemy is put to shame and silence before their god , and all the holy angels . here is also shewed to those herein concerned , how they indeed may know that jesus is their advocate : yea , and how their matters go before their god , the judge . and particularly that they shall well come off at last : yea , though their cause , as 't is theirs is such , in justification of which , themselves don 't dare to shew their heads . nor have i left the dejected souls without directions how to entertain this advocate to plead their cause . yea , i have also shewen that he will be with case prevailed with to stand up to plead for such , as one would think , the very heavens would blush to hear them named by him . their comfort also is , that he never lost a cause , nor a soul , for whom he undertook to be an advocate with god. but reader , i will no longer detain thee from the perusal of the discourse . read and think , read and compare what thou readest with the word of god. if thou findest any benefit by what thou readest , give the father and his son the glory ; and also pray for me . if thou findest me short in this , or to exceed in that , impute all such things to my weakness , of which i am alway● full . farewel . i am thine to serve thee what i may , john bunyan . the contents of this treatise . the apostle's divine policy , to beget a due regard to his divine doctrine of eternal life . page 1 the apostle's explication of this expression , viz. the blood of jesus christ cleanseth from all sin . page 2 the apostle's exhortation to separation from sin : as a good effect of a good cause : viz. forgiveness . ib. the apostle's addition , to prevent misunderstanding , viz. we have an advocate with the father . page 3 this brings to the text , in which are two great truths contained . ib. 1. a supposition : viz. that men in christ may sin . ib. 2. an expression , by way of consolation , in case of sin , viz. we have an advocate with the father . ib. an enquiry into the first : viz. what our apostle means by sin : in which is considered , a difference in the person , and in the sin . page 4 , 5 an enquiry into the second : viz. what it is for christ to be an advocate : viz. to plead for another in a court of judicature . page 6 seven things supposed in the office of advocate . ib. 1. that god as judge , is on the throne of judgment . ib. 2. that saints are concerned at that bar. page 7 3. that christians have an accuser . page 8 4. that sinning saints dare not appear at this bar , to plead their own cause . page 9 5. that ch●istians are apt to forget their advocate , and remember their judge . page 10 6. to remember our advocate , is the way to support faith , and hope . page 11 7. that if our advocate plead our cause ( though that be never so black ) he is able to bring us off . page 12 the apostle's triumph in christ on this account . page 13 an exhortation to the difficult task of believing . page 14 christ's advocateship , declares us to be sorry creatures . page 16 the method observed in the ensuing discourse . page 17 first , to speak of this advocate 's office. ib. 1. by touching on the nature of this office. page 18 2. by treating of the order or place of this office . page 19 3. the occasion of this office : viz. some great sin . page 21 christ as advocate , pleads a bad cause . page 23 a good cause will plead for it self . page 24 a pestilent passage of a preacher . page 25 a bad man may have a good cause ; and a good man may have a bad cause . page 26 christ the righteous pleading a bad cause , is a mystery . ib. the best saints are most sensible of their sins . page 27 second , to shew how christ does manage his office. page 28 1. alone , not by any proxy , or deputy . ib. 2. christ pleads at god's bar : the cause cannot be removed into another court. page 29 if removed from heaven , we have no advocate on earth . page 30 in pleading , christ observes these rules . 1. he granteth what is charged on us . ib. 2. he pleads his own goodness for us . page 32 he payeth all our debt down . page 33 all mouths stopped , who would not have the sinner delivered . page 34 christ requires a verdict in order to our deliverance . ib. the sinner is delivered , god contented , satan confounded , and christ applauded . page 35 ii. how christ manages his office of an advocate against the adversary , by argument . ib. 1. he pleads the pleasure of his father , in his merits . page 37 satan rebuked for finding fault therewith . page 38 2. he pleads god's interest in his people . page 39 haman's mishap in being ingaged against the king's queen : nb. page 40 it seems a weak plea , because of man's unworthiness : but it 's a strong plea , because of god's worthiness . page 41 the elect are bound to god , by a seven-fold cord . page 42 , 43 the weight of the plea weighed . page 44 3. christ pleads his own interest in them . page 45 a parallel between cattel , in a pound , and christ's own sheep . page 46 six weighty reasons in this plea. page 47 1. they are christ's own . ib. 2. they cost him dear . ib. 3. he hath made them near to himself . page 48 they are his spouse , his love , his dove : they are members of his body . page 49 a man cannot spare a hand , a foot , a finger . page 50 nor can christ spare any member . page 51 4. christ pleads his right in heaven , to give it to whom he will. ib. christ will : satan will not : christ's will stands . page 52 5. christ pleads satan's enmity against the godly . page 53 satan is the cause of the crimes he accuses us of . page 55 a simile of a weak witted child . ib. 6. christ can plead those sins of saints , for them , for which satan would have them damned . page 58 eight considerations to clear that . page 60 , 61 seven more considerations to the same end . page 62 , 63 men care most for children that are infirm . ib. a father offended , hath been appeased , by a brother turning advocate . page 64 third head , to shew , who have christ for an advocate : wherein are three things contained . page 65 i. this office of advocate , differs from that of a priest. ib. 1. they differ in name . ib. 2. they differ in nature . page 66 3. they differ as to their extent . ib. 4. they differ as to the persons , with whom they have to do . ib. 5. they differ as to the matter , about which they are employed . ib. 6. christ as priest , preceeds : christ as advocate succeeds . page 67 ii. how far this office of an advocate is extended : in five particulars . page 68 iii. who have christ for their advocate . ib. 1. in general : all adopted children . page 69 obj. the text saith , if any man sin . page 70 answ. any man , is not any of the wo●ld : but any of the children of god. a difference in children : some bigger than some . page 73 christ an advocate for strong men . page 74 , 75 2. in particular , to shew if christ be our advocate . page 76 i. if one have entertained christ to plead a cause . ib. quest. how shall i know that ? page 77 answ. by being sensible of an action commenced against thee in the high court of justice . ib. ii. if one have revealed a cause to christ. page 79 an example of one revealing his cause to christ in a closet . page 80 in order to this , one must know christ , 1. to be a friend . page 81 2. to be faithful . page 82 iii. if one have committed a cause to christ. page 83 in order to this , one must be convinced . 1. of christ's ability to defend him . page 84 2. of christ's courage , to plead a cause . ib. 3. of christ's will for this work. page 85 4. of christ's tenderness , in case of his clients dulness . ib. 5. of christ's unweariedness . page 86 iv. if one wait till things come to a legal issue . page 87 quest. what is it thus to wait ? page 88 answ. 1. to be of good courage . look for deliverance . page 89 2. to keep his way , in waiting . ib. 3. to observe his directions . ib. 4. to hearken to future directions , which may come from the advocate . ib. 5. to come to no ill conclusion in waiting : viz. that the cause is lost , because one hears not from court. page 90 6. to wait waking : not sleeping . ib. ordinances , and minister compared to a post-house , and carriers of letters . page 91 the clients comfortable conclusion about his advocate , and cause . ib. but yet doubting and desponding . page 92 , 93 the author's reply to , and comply with the clients conclusion : and his council in the case . page 94 fourth head , to shew the clients privileges , by the benefit of this office of advocate . page 95 priv. 1. the advocate pleads a price paid . ib. of a rich brother , and his poor brethren . page 96 of the ill-conditioned man , their enemy . ib. farther cleared , by three considerations . page 97 priv. 2. the clients advocate pleads for himself also ; both concerned in one bottom . page 99 1. he pleads the price of his own blood. ib. 2. he pleads it for his own page 100 a simile of a lame horse . ib. of men going to law for a thing of little worth . ib. obj. i am but one . page 101 answ. christ cannot lose one . page 102 priv. 3. the plea of satan is groundless . ib. satan must be cast over the bar. page 103 a simile of a widow owing a sum of money . page 105 of an old law nulled by a new law. page 106 satan pleads by the old law : christ by the new. ib. priv. 4. is consequential . the clients accuser , must need be overthrown . page 107 the clients solemn appeal to the almighty . page 108 in case the accused have no advocate , satan prevails . ib. priv. 5. the advocate hath pity for his client : and indignation against the a●cuser . page 109 men chuse an advocate , who hath a quarrel against their adversary . page 110 priv. 6. the judge counts the accuser his enemy . page 111 to procure the judges son to plead , is desirable . ib. priv. 7. the clients advocate hath good courage . he will set his face like a flint . page 112 he pleads before the god , and all the host of heaven . page 113 he is the old friend of publicans , and sinners . ib. he pleads a cause , bad enough to make angels blush . page 114 love will do , and bear , and suffer much . page 115 priv. 8. the advocate is alway ready in court. page 116 he appears consider the presence of god. page 117 priv. 9. t●● christ ●●●●cate will not be blinded with bribes . ●● page 118 priv. 10. the advocate is judge in the client's cause . page 120 joseph's exaltation was israel's advantage . page 121 god's care of his peoples welfare . page 122 priv. 11. the advocate hath all that is requisite for an advocate to have . page 123 last head , to shew the necessity of christ for our advocate . page 124 i. to vindicate the justice of god , against the cavils of the devil . page 125 satan charges god with unjust words , actions . page 126 god is pleased with his design to save sinners . ib. ii. there is law to be objected against us . page 128 christ appeals to the law it self . page 130 christ is not ashamed to own the way of salvation . page 132 iii. many things give our accuser advantage page 133 1. many things relating to the promises . ib. 2. many things relating to our lives . page 134 3. the threats annexed to the gospel . page 137 iv. to plead about our afflictions for sins . page 139 a simile of a man indicted at the ●ssize : and his malicious adversary . ib. an allusion to abishai , and ●●i●●ain , who cursed david . page 141 v. to plead the efficacy of our law. ●●i●les to our inheritance , if questionable , because of new sins . page 142 saints do not sell their inheritance by sin . page 143 vi. our evidences are oft out of our hand and we recover them by our advocate . page 147 obj. what need all these offices , or nice distinctions ? page 150 answ. the wisdom of god is not to be charged with folly . ib. god's people are baffled with the devil , for want of a distinct knowledge of christ in all his offices . page 152 obj. 2. my cause being bad , christ will desert me . page 153 answ. sin is a deadly destruction to faith. ib. a five-fold order observed in the exercise of faith. page 154 obj ▪ ● . but who shall pay the advocate his 〈◊〉 ? page 157 answ. there is law and lawyers too without money . ib. christ pleads for the poor . ib. david's strange gift to god. page 159 obj. 4. if christ be my advocate once , he will always be troubled with me . page 160 answ. he is an advocate to the utmost . page 162 vse 1. to consider the dignity god hath put upon christ , by offices , places of trust , and titles of honour , in general . ib. vse 2. to consider this office of an advocate in particular : by which consideration these advantages come . page 168 1. to see one is not forsaken for sin . ib. 2. to take courage to contend with the devil . page 169 3. it affords relief for discouraged faith. ib. 4. it helps to put off the vizard , satan puts on christ. page 170 a simile of a viza●● on the face of a father . page 171 study this peculiar treasure of an advocate . 1. with reference to its peculiarity . page 172 2. study the nature of this office. page 173 3. study its efficacy and prevalency . ib. 4. study christ's faithfulness in his office. page 174 5. study the need of a share therein . page 175 vse 3. to wonder at christ's condescention , in being an advocate for the base and unworthy . page 177 christ acts in open court. 1. with an holy , and just god. page 179 2. before all the heavenly host. page 180 3 the client is unconcerned , for whom the advocate is engaged . page 181 4. the majesty of the man , that is an advocate . page 182 vse 4. improve this doctrine to strengthen grace . ib. 1. to strengthen faith. ib. 2. to encourage to prayer . page 184 3. to keep humble . page 186 4. to encourage to perseverance . page 188 obj. i cannot pray : my mouth is stopped . page 189 answ. satan cannot silence christ. page 190 5. improve this doctrine to drive difficulties down . ib. vse 5. if christ pleads for us before god , we should plead for him before men. page 191 nine considerations to that end . page 192 the last res●●●e for a dead lift page 193 vse 6. to be wary of sin against god. page 194 christianity teaches ingenuity . ib. christ is our ●●●ocate on free cost . page 195 a comely conclusion of a brute . page 198 three considerations added . ib. vse 7. the strong are to tell the weak of an advocate to plead their cause . page 199 a word in season is good . ib. vse 8. all is nothing to them that have none to plead their cause . page 202 an instance of god's terrible judgment . page 203 obj. there is grace , the promise , the blood of christ , cannot these save , except christ be advocate ? ib. answ. these , and advocate , and all little enough . page 204 christ no advocate for such as have no sense of , and shame for sin . page 206 obj. is not christ an advocate for his elect , uncalled ? page 207 answ. he died , and prayeth for all his elect , as priest ; as advocate , pleads for the called only . ib. error . page 167. line 10. for matter , read water . 1 joh. ii. 1 . and if any man sin , we have an advocate with the father , jesus christ the righteous . that the apostle might obtain due regard from those to whom he wrote , touching the things about which he wrote , he tells them , that he received not his message to them , at second or third hand , but was himself an eye and ear-witness thereof . that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life , ( for the life was manifest , and we have seen it , and bear witness ; and shew unto you , that eternal life which was with the father , and was manifest unto us : ) that which we have seen and heard , declare we unto you . having thus told them of his ground for what he said , he proceeds to tell them also the matter contained in his errand ; to wit , that he brought them news of eternal life , as freely offered in the word of the gospel to them ; or rather that that gospel which they had received , would certainly usher them in at the gates of the kingdom of heaven , were their reception of it sincere , and in truth . for , saith he , then the blood of jesus christ the son of god cleanseth you from all sin . having thus far told them what was his errand , he sets upon an explication of what he had said , specially touching our being cleansed from all sin ; not , saith he , from a being of sin : for should we say so , we should deceive our selves , and should prove that we have no truth of god in us ; but by cleansing , i mean a being delivered from all sin , so , as that none at all shall have the dominion over you , to bring you down to hell ; for that for the sake of the blood of christ , all trespasses are forgiven you . this done he exhorts them to shun , or sly sin , and not to consent to the motions , workings , inticeings , or the allurements thereof , saying , i write unto you that you sin not . let not forgiveness have so bad an effect upon you , as to cause you to be remiss in christian duties , or as to tempt you to give way to evil. shall we sin , because we are forgiven ? or shall we not much matter what manner of lives we live , because we are set free from the law of sin and death ? god forbid ! let grace teach us another lesson ; and lay other obligations upon our spirits . my little children , saith he , these things i write unto you , that you sin not . what things ? why , tidings of pardon and salvation , and of that nearness to god , to which you are brought by the precious blood of christ. now lest also by this last exhortation , he should yet be misunderstood , he adds , and if any man sin , we have an advocate with the father , jesus christ the righteous . i say he addeth this to prevent desponding in those weak and sensible christians , that are so quick of feeling , and of decerning the corruptions of their natures . for these cry out continually , that there is nothing that they do , but it is attended with sinful weaknesses . wherefore in the words we are presented with two great truths . first , with a supposition , that men in christ , while in this world , may sin. if any man sin ; any man , none are excluded ; for all , or any one of the all of them that christ hath redeemed and forgiven , are incident to sin. by may , i mean not a toleration , but a possibility . for there is not a man , not a just man upon the earth , that doth good and sinneth not , eccles. 7.20 . 1 kin. 8.46 . secondly , the other thing with which we are presented , is , an advocate : if any man sin , we have an advocate with the father , jesus christ the righteous . now there lieth in these two truths , two things to be enquired into ; as , 1 , what the apostle should here mean by sin . 2. and also what he here doth mean by an advocate . if any man sin , we have an advocate . there is ground to enquire after the first of these , because , tho here he saith , they that sin have an advocate ; yet in the very next chapter , he saith , such are of the devil , have not seen god , neither know him , nor are of him . there is ground also to enquire after the second , because an advocate is supposed in the text , to be of use to them that sin . if any man sin , we have an advocate . 1. for the first of these , to wit , what the apostle should here mean by sin , if any man sin. i answer , since there is a difference in the persons , there must be a difference in the sin. that there is a difference in the persons , is shewed before ; one is called a child of god , the other is said to be of the wicked one. their sin differ also in their degree at least , for no child of god sins to that degree as to make himself uncapable of forgiveness : for he that is born of god keepeth himself , and that wicked one , toucheth him not , chap. 5.17 , 18. hence the apostle says there is a sin unto death , mat. 12.32 . which is the sin from which he that is born of god is kept . the sins therefore are thus distinguished , the sins of the people of god , are said to be sins that men commit , the others are counted those , which are the sins of devils . first , the sins of god's people , are said to be sins which men commit ; and for which they have an advocate , tho they , who sin after the example of the wicked one , have none . when a man or a woman , saith moses , shall commit a sin , which men commit ; they shall confess their sin , and an atonment shall be made for them , numb . 5.5 , 6 , 7. mark , it is when they commit a sin , which men commit . or as hosea has it , when they transgress the commandment like adam , hos. 6.7 . now these are the sins under consideration by the apostle , and to deliver us from which we have an advocate with the father . but for the sins mentioned in the third chapter , since the persons sinning , go here under another character ; they also must be of another stamp , to wit , a making head against the person , merits and grace of jesus christ : these are the sins of devils in the world ; and for these there is no remission : these they also , that are of the wicked one , commit ; and therefore sin after the similitude of satan , and so fall into the condemnation of the devil . secondly , but what is it for jesus to be an advocate for these ? if any man sin we have an advocate . an advocate is one who pleadeth for another at any bar , or before any court of judicature , but of this more in its place . so then we have in the text , a christian , as supposed , committing sin : and a declaration of an advocate prepared to plead for him . if any man sin we have an advocate with the father . and this leads me first to enquire into what by these words the apostle must of necessity presuppose . for making use here of the similitude or office of an advocate , thereby to shew the preservation of the sinning christian ; he must , 1. suppose , that god , as judge , is now upon the throne of his judgment . for an advocate is to plead at a bar , before a court of judicature . thus it is among men ; and for as much as our lord jesus is said to be an advocate with the father , it is clear , that there is a throne of judgment also . this the prophet micaiah affirms saying , i saw the lord sitting upon a throne , and all the host of heaven standing by him on the right hand , and on the left , 1 kin. 22.19 , 20. sitting upon a throne for judgment ; for from the lord , as then sitting upon that throne , proceeded that sentence against king ahab , that he should go and fall at ramah gilead . and he did go , and did fall there , as the award , or fruit of that judgment . that 's the first . 2. the text also supposeth , that the saints , as well as sinners , are concerned at that bar ; for the apostle saith plainly , that there we have an advocate . and the saints are concerned at that bar , because they transgress as well as others , and because the law is against the sin of saints , as well as against the sins of other men. if the saints were not capable of committing of sin , what need would they have of an advocate ? [ 1 chr. 21.3 , 4 , 5 , 6. 1 sam. 12.13 , 14. yea though they did sin , yet if they were by christ so set free from the law , as that it could by no means take cognisance of their sins , what need would they have of an advocate ? none at all . if there be twenty places , where there are assizes kept in this land , yet if i have offended no law , what need have i of an advocate ? specially if the judge be just , and knows me altogether , as the god of heaven does . but here 's a judge that 's just , and here 's an advocate also ; an advocate for the children , an advocate to plead , ( for an advocate , as such , is not of use , but before a bar to plead ) therefore here is an offence , and so a law broken by the saints as well as others . that 's the second thing . 3. as the text supposeth that there is a judge , and crimes of saints : so it supposeth that there is an accuser : one that will carefully gather up the faults of good men , and that will plead them at this bar against them . hence we read of the accuser of the brethren , that accuseth them before god day and night , rev. 12.10 , 11 , 12. for satan doth not only tempt the godly man to sin ; but , having prevailed with him , and made him guilty , he packs away to the court , to god the judge of all , and there addresses himself to accuse that man , and to lay to his charge the heinousness of his offence : pleading against him the law that he has broken , the light against which he did it , and the like . but now , for the relief and support of such poor people ; the apostle by the text presents them with an advocate . that is , with one to plead for them , while satan pleads against them : with one that pleads for pardon , while satan by accusing seeks to pull judgment , and vengeance upon our heads . if any man sin , we have an advocate with the father , jesus christ the righteous that 's the third thing . 4. as the apostle supposeth a judge , crimes , and an accuser : so he also supposeth , that those here-in concerned , to wit , the sinning children , neither can , nor dare attempt to appear at this bar themselves , to plead their own cause before this judge , and against this accuser . for if they could , or durst do this , what need they have an advocate ; for an advocate is of use to them , whose cause themselves neither can , nor dare appear to plead . thus job pray'd for an advocate to plead his cause with god , job 16.20.21 . and david cries out , enter not into judgment with thy servant , o god , for in thy sight shall no man living be justified , psal. 14.3.1 , 2 , 3. wherefore 't is evident that saints neither can , nor dare adventure to plead their cause . alas the judge is the almighty , and eternal god. the law broken , is the holy and perfect rule of god , in it self a consuming fire . the sin is so odious , and a thing so abominable , that 't is enough to make all the angels blush to hear it but so much as once mentioned in so holy a place as that is , where this great god doth sit to judge . this sin now hangs about the neck of him , that hath committed it , yea it covereth him , as doth a mantle : the adversary is bold , cunning , and audacious , and can word a thousand of us into an utter silence in less than half a quarter of an hour . what then should the sinner ( if he could come there ) do at this bar to plead ? nothing , nothing for his own advantage . but now comes in his mercy , he has an advocate to plead his cause . if any man sin , we have an advocate with the father , jesus christ the righteous . that 's the fourth thing : but again , 5. the apostle also supposeth by the text , that there is an aptness in christians , when they have sinned , to forget that they have an advocate with the father . wherefore this is written to put them in remembrance ; if any man sin , let him remember , we have an advocate . we can think of all other things well enough , namely that god is a just judge , that the law is perfectly holy , that my sin is an horrible and an abominable thing , and that i am certainly there of accused before god by satan . these things i say , we readily think of , and forget them not . our conscience puts as in mind of these , our guilt puts us in mind of these , the devil puts us in mind of these , and our reason and sense holdeth the knowledge and remembrance of these close to us ; all that we forget , is , that we have an advocate , an advocate with the father ; that is , one that is appointed to take in hand in open court , before all the angels of heaven , my cause ; and to plead it by such law and arguments , as will certainly fetch me off , tho i am cloathed with filthy garments . but this i say , we are apt to forget , as job , when he said , oh that one might plead for a man with god , as one pleads for his neighbour , job 16.21 . such an one job had , but he had almost at this time forgot it , as he seems to intimate also , where he wisheth for a days-man that might lay his hand upon them both . chap. 9.33 . but our mercy is , we have one to plead our cause ; an advocate with the father , jesus christ the righteous , who will not suffer our soul to be spilt , and spoiled before the throne , but will surely plead our cause . 6 another thing that the apostle would have us learn from the words , is this , that to remember , and to believe that jesus christ is an advocate for us , when we have sinned , is the next way to support and strengthen our faith and hope . faith and hope are very apt to faint , when our sins in their guilt do return upon us , nor is there any more proper way to relieve our souls , than to understand that the son of god is our advocate in heaven . true , christ died for our sins as a sacrifice , and as a priest he sprinkleth with his blood the mercy-seat : ay , but here is one that has sinned after profession of faith ; that has sinned grievously , so grievously , that his sins are come up before god ; yea , are at his bar pleaded against him by the accuser of the brethren ; by the enemy of the godly . what shall he do now ? why , let him believe in christ. believe , that 's true ; but how now must he conceive in his mind of christ , for the encouraging of him so to do ? why , let him call to mind that jesus christ is an advocate with the father , and as such he meeteth the accuser at the bar of god , pleads for this man that has sinned against this accuser , and prevaileth for ever against him . here now , tho satan be turned lawyer , tho he accuseth , yea tho his charge against us is true , ( for suppose that we have sinned ) yet our advocate is with the father , jesus christ the righteous . thus is faith encouraged , thus is hope strengthened , thus is the spirit of the sinking christian revived , and made to wait for a good deliverance from a bad cause , and a cunning adversary : specially if you consider , 7. that the apostle also doth further suppose by the text , that jesus christ , as advocate , if he will but plead our cause , let that be never so black , is able to bring us off , even before gods judgment-seat to our joy , and the confounding of our adversary . for when he saith , we have an advocate , he speaks nothing if he means not thus . but he doth mean thus , he must mean thus , because he seeketh here to comfort and support the fallen . has any man sinned , we have an advocate . but what of that , if yet he be unable to fetch us off , when charged for sin at the bar , and before the face of a righteous judge . but he is able to do this , the apostle says , so in that he supposeth a man has sinned , as any man among the godly ever did : for so we may understand it ; and if he giveth us not leave to understand it so , he saith nothing to the purpose neither . for it will be objected by some ; but can he fetch me off , tho i have done as david , as solomon , as peter , or the like ? it must be answered yes , the openness of the terms [ anyman ] , the indefiniteness of the word [ sin ] doth naturally allow us to take him in the largest sense ; besides he brings in this saying as the chief , most apt and fittest to relieve one crush'd down to death and hell by the guilt of sin , and a wounded conscience . further , methinks by these words , the apostle seems to triumph in his christ : saying , my brethren , i would have you study to be holy : but if your adversary the devil , should get the advantage of you , and besmear you with the filth of sin , you have yet , besides all that you have heard already , an advocate with the father , jesus christ the righteous . who is as to his person , interest with god , his wisdom , and worth , able to bring you off to the comforting of your souls . let me therefore for a conclusion , as to this , give you an exhortation to believe , to hope and expect that though you have sinned ( for i now speak to the fallen saint ) that jesus christ will make a good end with thee ; trust i say in him , and he shall bring it to pass . i know i put thee upon a hard and difficult task , for believing , and expecting good , when my guilty conscience doth nothing but clog , burden , and terrifie me with the justice of god , the greatness of my sins , and the burning torments is hard and sweating work . but it must be , the text calls for it , thy case calls for it , and thou must do it , if thou wouldst glorifie christ. and this is the way to hasten the issue of thy cause in hand , for believing daunts the devil , pleaseth christ , and will help thee before-hand , to sing that song of the church , saying , o lord , thou hast pleaded the causes of my soul , thou hast redeemed my life , lam. 3.55 , 56 , 57 , 58 , 59. yea , believe , and hear thy pleading lord say to thee , thus saith the lord , the lord and thy god , that pleadeth the cause of his people , behold , i have taken out of thy hand the cup of trembling , even the dregs of the cup of my fury , thou shalt no more drink it again , isa. 51.20 , 21 , 22. i am not here discoursing of the sweetness of christ's nature , but of the excellency of his offices , and of his office of advocateship in particular , which as a lawyer for his client , he is to execute in the presence of god for us . love may be where there is no office , and so where no power is to do us good : but now , when love and office shall meet , they will surely both combine in christ to do the fallen christian good . but of his love we have treated elsewhere ; we will here discourse of the office of this loving one. and for thy further information , let me tell thee , that god thy father , counteth that thou wilt be , when compared with his law , but a poor one all thy days . yea , the apostle tells thee so , in that he saith , there is an advocate provided for thee when a father provides crutches for his child , he doth as good as say , i count that my child will be yet infirm . and when god shall provide an advocate , he doth as good as say , my people are subject to infirmities : do not therefore think of thy self above what by plain texts , and fair inferences , drawn from christ's offices , thou art bound to think . what doth it bespeak concerning thee , that christ is always a priest in heaven , and there ever lives to make intercession for thee , heb. 7.24 . but this that thou art at thy best in thy self , yea , and in thy best exercising of all thy graces too , but a poor , pitiful , sorry , sinful man. a man that would , when yet most holy , be certainly cast away , did not thy high-priest take away for thee , the iniquity of thy holy things . the age we live in is a wanton age , the godly are not so humble and low , and base in their own eyes as they should . tho their daily experience calls for it , and the priest-hood of jesus christ too . but above all , the advocateship of jesus christ , declares us to be sorry creatures . for that office does as it were predict , that some time or other we shall basely fall , and by falling be undone , if the lord jesus stand not up to plead . and as it shews this concerning us ; so it shews concerning god , that he will not lightly , or easily lose his people : he has provided well for us : blood to wash us in ; a priest to pray for us , that we may be made to persevere ; and in case we foully fall , an advocate to plead our cause , and to recover us from under , and out of all that danger , that by sin and satan , we at any time may be brought into . but , having thus briefly passed through that in the text , that i think the apostle must necessarily presuppose , i shall now endeavour to enter into the bowels of it , and see what in a more particular manner , shall be found therein . and for my more profitable doing of this work , i shall chuse to observe this method in my discourse . first , i shall shew you more particularly of this advocate 's office , or what , and wherein christ's office as advocate doth lie . secondly , after that , i shall also shew you how jesus christ doth manage this office of an advocate . thirdly , i shall also then shew you , who they are , that have jesus christ for their advocate . fourthly , i shall also shew you , what excellent privileges they have , who have jesus christ for their advocate . fifthly , and to silence cavillers , i shall also shew the necessity of this office of jesus christ. sixthly , i shall come to answer some objections . and lastly to the use and application . to begin with the first of these ; namely to shew you more particularly of christ's office as an advocate , and wherein it lieth . the which i shall do these three ways 1. touch again upon the nature of this office. and then , 2. treat of the order and place that it hath among the rest of his offices . and , 3. treat of the occasion of the execution of this office. first , to touch upon the nature of this office. it is that which impowereth a man to plead for a man , or one man to plead for another , not in common discourses , and upon common occasions , as any man may do ; but at a bar , or before a court of judicature , where a man is accused or impleaded by his enemy . i say this advocate 's office , is such both here , and in the kingdom of heaven . an advocate is as one of our attorneys , at least in the general , who pleads according to law and justice for one or other that is in trouble by reason of some miscarriage , or of the naughty temper of some that are about him , who trouble , and vex , and labour to bring him into danger of the law. this is the nature of this office , as i said , on earth ; and this is the office that christ executeth in heaven . wherefore he saith , if any man sin , we have an advocate ; one to stand up for him , and to plead for his deliverance before the bar of god , joel 3.2 . isa. 66.16 . ezek. 38.22 . jer. 2. for tho in some places of the scripture , christ is said to plead for his , with men , and that by terrible arguments , as by fire , and sword , and famine , and pestilence ; yet this is not that which is intended by this text , for the apostle here saith , he is an advocate with the father , or before the father , to plead for those , that there , or that to the fathers face shall be accused for their transgressions . if any man sin , we have an advocate with the father , jesus christ the righteous . so then this is the imploy of jesus christ , as he is for us an advocate . he has undertaken to stand up for his people at god's bar , and before that great court , there to plead by the law and justice of heaven , for their deliverance ; when , for their faults , they are accused , indicted , or impleaded by their adversary . 2. and now to treat of the order or place that this office of christ hath , among the rest of his offices , which he doth execute for us , while we are here in a state of imperfection : and i think it is an office that is to come behind , as a reserve , or for an help at last , when all other means shall seem to fail . men do not use to go to law , upon every occasion ; or , if they do , the wisdom of the judge , the jury , and the court , will not admit that every brangle and foolish quarrel shall come before them ; but an advocate doth then come into place , and then to the exercise of his office , when a cause is counted worthy to be taken notice of by the judge , and by the court. wherefore he , i say , comes in the last place , as a reserve , or help at last to plead ; and by pleading to set that right by law , which would otherwise have caused an increase to more doubts and to further dangers . christ as priest , doth always works of service for us ; because in our most spiritual things there may faults and spots be found , and these he taketh away of course by the exercise of that office. for he always wears that plate of gold upon his fore-head before the father , whereon is written , holiness to the lord. but now , besides these common infirmities , there are faults that are highly gross and foul , that oft are found in the skirts of the children of god. now these are they that satan taketh hold on , these are they that satan draweth up a charge against us for . and to save us from these , it is , that the lord jesus is made an advocate . when joshua was cloathed with filthy garments , then satan stood at his right hand to resist him , and then the angel of the covenant , the lord jesus pleaded for his help , zech. 3. by all which it appears , that this office comes behind , is provided as a reserve , that we may have help at a pinch , and then be lifted out , when we sink in mire where there is no standing . this is yet further hinted at by the several postures that christ is said to be in , as he exerciseth his priestly , and advocate 's office. as a priest he sits , as an advocate he stands , isa. 3.13 . the lord stands up when he pleads . his sitting is more constant and of course ; sit thou , &c. but his standing is occasional , when joshua is indicted ; or when hell and earth is broken loose against his servant stephen . for as joshua was accused by the devil , and as then the angel of the lord stood by ; so when stephen was accused by men on earth and that charge seconded by the fallen angels before the face of god , 't is said the lord jesus stood on the right hand of god , act. 7.55 . to wit , to plead , for so i take it , because standing is his posture as an advocate , heb. 10. not as a priest , for as a priest he must sit down , but he standeth as an advocate , as has been shew'd afore . wherefore , secondly , the occasion of his exercising of this office of advocate , is , as hath bee● hinted already , when a child of god shall be found guilty before god of some heinous sin , of some grievous thing in his life and conversation . for as for those infirmities that attend the best , in their most spiritual sacrifices ; if a child of god were guilty of ten thousand of them , they are of course purged through the much incense that is always mixed with those sacrifices , in the golden censer that is in the hand of christ : and so he kept clean and counted upright notwithstanding those infirmities . and therefore you shall find that notwithstanding those common faults the the children of god are counted good and upright in conversation , and not charged as offenders . david , saith the text , did that which was right in the eyes of the lord , and turned not aside from any thing that he commanded him , all the days of his life , save only in the matter of uriah the hi●●ite , 1 kin. 15.5 . but was david in a strict sense without fault in all things else ? no verily : but that was foul in a higher degree than the rest , and therefore there god sets a blot : ay , and doubtless , for that he was accused by satan before the throne of god : for here is adultery , and murder and hypocrisie , in david ●s doings : here is notorious matter , a great sin , and so a great ground for satan to draw up an indictment against the king ; and a thundering one to be sure shall be preferred against him . this is the time then for to christ stand up to plead . for now there is room for such a question , can david's sin stand with grace , or is it possible that a man that has done as he has , should yet be found a saint , and so in a saved state ? or can god repute him so , and yet be holy and just ? or can the merits of the lord jesus reach , according to the law of heaven , a man in this condition ? here is a case dubious , here 's a man whose salvation , by his foul offences , is made doubtful : now we must to law and judgment ; wherefore now let christ stand up to plead . i say now was david's case dubious , psal. 51. he was afraid that god would cast him away , and the devil hoped that he would , and to that end charged him before god's face , if perhaps he might get sentence of damnation to pass upon his soul. but this was david's mercy he had an advocate to plead his cause , by whose , wisdom and skill in matters of law and judgment , he was brought off of those heavy charges , from those gross sins , and delivered from that eternal condemnation , that by the law of sin and death was due thereto . this is then the occasion that christ taketh to plead , as advocate , for the salvation of his people : to wit the cause ; he pleadeth the cause of his people . not every cause but such and such a cause ; the cause that is very bad , and by the which they are involved not only in guilt and shame , but also in danger of death and hell. i say the cause is bad , if the text be true ; if sin can make it bad , yea if sin it self be bad . if any man sin , we have an advocate . an advocate to plead for him ; for him as considered guilty , and so consequently as considered in a bad condition . 't is true we must distinguish between the person and the sin : and christ pleads for the person , not the sin. but yet , he cannot be concerned with the person , but he must be with the sin ; for tho the person and the sin may be distinguished , yet they cannot be separated . he must plead then not for a person only , but for a guilty person , for a person under the worst of circumstances : if any man sin , we have an advocate for him as so considered . when a man's cause is good , it will sufficiently plead for it self , yea and for its master too : specially when it is made appear so to be , before a just and righteous judge . here therefore needs no advocate , the ju●ge himself will pronounce him righteous . this is evidently seen in job , thou movest me against him ( this said god to satan ) to destroy him without a cause , job 2.3 . thus far job's cause was good , wherefore he did not need an advocate ; his cause pleaded for its self , and for its owner also . but if it was to plead good causes for which christ is appointed advocate , then the apostle should have written thus : if any man be righteous , we have an advocate with the father . indeed i never heard but one in all my life preach from this text , and he , when he came to handle the cause for which he was to plead , pretended it must be good , and therefore said to the people see that your cause be good , else christ will not undertake it . but when i heard it , lord , thought i , if this be true , what shall i do , and what will become of all this people ; yea and of this preacher too ? besides , i saw that by the text , the apostle supposeth an other cause , a cause bad , exceeding bad , if sin can make it so . ( and this was one cause why i undertook this work . ) when we speak of a cause , we speak not of a person simply as so considered : for , as i said before , person and cause must be distinguished . nor can the person make the cause good , but as he regulates his action by the word of god : if then a good , a righteous man doth what the law condemns , that thing is bad ; and if he be indicted for so doing , he is indicted for a bad cause ; and he that will be his advocate , must be concerned in , and about a bad matter , and how he will bring his client off , therein doth lie the mystery . i know that a bad man may have a good cause depending before the judge , and so also good men have , job 31. but then they are bold in their own cause and fear not to make mention of it , and in christ to plead their innocency before the god of heaven , as well as before men , psal. 71.3 , 4 , 5. 2 cor. 1.23 . gal. 1.20 . phil. 1.8 . but we have in the text a cause that all men are afraid of , a cause that the apostle concludes so bad , that none but jesus christ himself can save the christian from it . it is not only sinful , but sin it self . if any man sin , we have an advocate with the father . wherefore there is in this place handled by the apostle one of the greatest mysteries under heaven . to wit , that an innocent and holy jesus , should take in hand to plead for one before a just and righteous god , that has defiled himself with sin. yea , that he should take in hand to plead for such an one against the fallen angels ; and that he should also by his plea effectually rescue , and bring them off from the crimes and curse whereof they were verily guilty , by the verdict of the law and approbation of the judge . this i say is a great mystery , and deserves to be pry'd into by all the godly , both because much of the wisdom of heaven is discovered in it , and because the best saint is , or may be concerned with it . nor must we by any means let this truth be lost , because it is the truth , the text has declared it so : and to say otherwise is to belye the word of god , to thwart the apostle , to sooth up hypocrites , and to rob christians ▪ of their privilege , and to take the glory from the head of jesus christ , luk. 18.11 , 12. the best saints are most sensible of their sins , and most apt to make mountains of their mole-hills : satan also , as has been already hinted , doth labour greatly to prevail with them to sin , and to provoke their god against them , job 2.9 . by pleading what is true , or by surmising evilly of them , to the end they may be left with him to be try'd , that they may be accused by him . great is his malice towards them , great is his diligence in seeking their destruction ; wherefore greatly doth he desire to sift , to try , and winnow them , if perhaps he may work in their flesh to answer his design ; that is , to break out in sinful acts that he may have by law to accuse them to their god and father . wherefore for their sakes this text abides , that they may see , that when they have sinned they have an advocate with the father , jesus christ the righteous . and thus have i shew'd you the nature , the order , and occasion of this office of our blessed lord jesus . i come now to shew you , how jesus christ doth manage this his office of an advocate for us . and that i may do this to your edification , i shall choose this method for the opening of it . first , shew you how he manages this office with his father . secondly , i shall shew you how he manages it before him , against our adversary . how he manages this his office of advocate with his father . first , he doth it by himself , by no other , as deputy under him . no angel , no saint , no work has place here , but jesus , and jesus only . this the text implies , we have an advocate , speaking of one , but one , one alone , without an equal or an inferior . we have but one , and he is jesus christ. nor is it for christ's honour , nor for the honour of the law or of the justice of god , that any but jesus chris● should be an advo●●●e for a sinning saint . besides , to assert 〈◊〉 contrary , what doth it but lessen sin , and make the advocateship of jesus christ superfluous ? it would lessen sin , should it be removed by a saint or angel : it would make the advocateship of jesus christ superfluous , yea , needless should it be possible that sin could be removed from us by either saint or angel. again , if god should admit of more advocates than one , and yet make mention of never an one but jesus christ , or if john should allow another , and yet speak nothing but of jesus only : yea that an advocate under that title should be mentioned but once , but once only in all the book of god , and yet that divers should be admitted , stands neither with the wisdom or love of god , nor with the faithfulness of the apostle . but saints have but one advocate , if they will use him , or improve their faith in that office for their help , so ; if not , they must take what follows . this i thought good to hint at , because the times are corrupt and because ignorance and superstition always waits for a countenance with u● and these things have a natural tendency , as to darken all truth , so especially this , which bringeth to jesus christ so much glory , and yieldeth to the godly so much help and relief . secondly , as jesus christ alone is advocate , so god's bar , and that alone , is that before which he pleads . for god is judge himself , deut. 32 , 36. heb. 13 23. nor can the cause which now he is to plead be removed into any other court , either by appeals , or otherwise . could satan remove us from heaven to another court he would certainly be too hard for us , because there we should want our jesus , our advocate to plead our cause . indeed sometimes he impleads us before men , and they are glad of the occasion , for they and he are often one ; but then we have leave to remove our cause , and to pray for a tryal in the highest court : saying , let my sentence come forth from thy presence , and let thine eyes behold the things that are equal , psal. 17.2 . this wicked world doth sentence us for our good deeds , but how then would they sentence us for our bad ones ? but we will never appeal from heaven to earth for right : for here we have no advocate ; our advocate is with the father , jesus christ the righteous . thirdly , as he pleadeth by himself alone , and no where else but in the court of heaven with the father : so as he pleadeth with the father for us , he observeth this rule ; 1. he granteth , and confesseth whatever can rightly be charged upon us : yet so , as that he taketh the whole charge upon himself ; acknowledging the crimes to be his own . o god , says he , thou knowest my foolishness , and my sins , my guiltiness is not hid from thee , psal. 69.5 . and this he must do , or else he can do nothing : if he hides the sin , or lesseneth it , he is faulty : if he leaves it still upon us , we die : he must then take our iniquity to himself , make it his own , and so deliver us . for having thus taken the sin upon himself , as he lawfully may , and lovingly doth , for we are members of his body , ( so 't is his hand , 't is his foot , 't is his ear that hath sinned : ) it followeth that we live , if he lives , and who can desire more . this then must be thorowly considered , if ever we will have comfort in a day of trouble and distress for sin. and thus far there is , in some kind , a harmony betwixt his being a sacrifice , a priest and an advocate ; as a sacrifice our sins were laid upon him , isa. 53. as a priest he beareth them , exod. 28.38 . and as an advocate he acknowledgeth them to be his own , psal. 69.5 . now , having acknowledged them to be his own , the quarrel is no more 'twixt us and satan : for the lord jesus has espoused our quarrel , and made it his . all then that we , in this matter , have to do , is , to stand at the bar , by faith among the angels , and see how the business goes . o blessed god! what a lover of mankind art thou , and how gracious is our lord jesus , in his thus managing matters for us ? 2. the lord jesus having thus taken our sins upon himself , next pleads his own goodness to god , on our behalf : saying , let not the● that wait on thee , o lord god of hosts , be ashamed for my sake : let not those that seek thee , be confounded for my sake , o god of israel . because for thy sake i have born reproach : shame hath covered my face , psal. 69.6 , 7 , mark , let them not be ashamed for my sake , let them not be confounded for my sake . shame and confusion , are the fruits of guilt , or of a charge for sin , jer. 3.25 . and are but an enterance into condemnation , dan. 12.2 . joh. 5.29 . but behold , how christ pleads , saying , let not that be , for my sake , for the merit of my blood , for the perfection of my righteousness , for the prevalency of my intercession , let them not be ashamed for my sake , o lord god of hosts . and let no man object , because this text is in the psalms , as if it were not spoke by the prophet , of christ ; for , both john and paul , yea , and christ himself , do make this psalm a prophecy of him : compare ver . 9. with joh. 2.17 . and ver . 9 , with rom. 15.3 . and ver . 21. with matth. 27.48 . and m●t. 15.25 . but is not this a wonderful thing , that christ should first take our sins , and account them his own ; and then plead the value and worth of his whole self , for our deliverance ? for , by these words [ for my sake , ] he pleadeth his own self , his whole self , and all that he is and has : and thus he puts us in good estate again , tho our cause was very bad . to bring this down to weak capacities , suppose a man should be indebted twenty thousand pounds , but has not twenty thousand farthings wherewith to pay ; and suppose also , that this man be arrested for this debt , and that the law also , by which he is sued , will not admit of a penny bate : this man may yet come well enough off , if his advocate , or attorney will make the debt his own , and will , in the presence of the judges , out with his bags and pay down every farthing . why this is the way of our advocate . our sins are called debts , matth. 6.12 . we are sued for them at the law , luk. 12.59 . and the devil is our accuser ; but behold , the lord jesus comes out with his worthiness , pleads it at the bar , making the debt his own , mark 12.42 . 2 cor. 3.5 . and saith , now let them not be ashamed , for my sake , o lord god of hosts , let them not be confounded for my sake , o god of israel . and hence , as he is said to be an advocate , so he is said to be a propitiation , or a mends-maker , or one that appeaseth the justice of god for our sins , if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . and who can now object against the deliverance of the child of god ? god cannot ; for he for christ's sake , according as he pleaded , hath forgiven us all trespasses , col. 2.13 . eph. 4.32 . the devil cannot ; his mouth is stopp'd as is plain in the case of joshua , zech. 3. the law cannot , for that approveth of what christ has done . this then is the way of christ's pleading . you must know , that when christ pleads with god , he pleads with a just and righteous god , and therefore he must plead law and nothing but law : and this he pleaded in both these pleas. first , in confessing of the sin , he justified the sentence of the law , in pronouncing of it evil , and then in his laying of himself , his whole self , before god , for that sin he vindicated the sanction , and perfection of the law. thus therefore he magnifies the law and makes it honorable , and yet brings off his client , safe and sound in the view of all the angels of god. thirdly , the lord jesus , having thus taken our sins upon himself , and presented god with all the worthiness that is in his whole self , for them , in the next place , he calleth for justice , or a just verdict upon the satisfaction he hath made to god and to his law. then proclamation is made in open court saying take away the filthy garments from him , from him that hath offended , and cloath him with change of raiment , zech. 3. thus the soul is preserved that hath sinned ; thus the god of heaven is content that he should be saved ; thus satan is put to confusion , and jesus applauded and cried up by the angels of heaven , and by the saints on earth . thus have i shewed you how christ doth advocate it with god , and his father , for us , and i have been the more particular in this , because the glory of christ , and the comfort of the dejected , is greatly concerned , and wrapt up in it . look then to jesus , if thou hast sinned ; to jesus , as an advocate pleading with the father for thee : look to nothing else , for he can tell how , and that by himself , to deliver thee : yea , and will do it , in a way of justice , which is a wonder , and to the shame of satan ; which will be his glory , and also to thy compleat deliverance , which will be thy comfort and salvation . but to pass this , and to come to the second thing , which is , to shew you , how the lord jesus manages this his office of an advocate , before his father , against the adversary : for he pleadeth with the father , but pleadeth against the devil ; he pleadeth with the father , law and justice ; but against the adversary he letteth out himself . i say as he pleadeth against the adversary , so he enlargeth himself , with arguments , over and besides those which he pleadeth with god his father . nor is it meet , or needful , that our advocate , when he pleads against satan , should so limit himself to matter of law , as when he pleadeth with his father . the saint by sinning oweth satan nothing , no law of his is broken thereby , why then should he plead for the saving of his people , justifying righteousness to him ? christ , when he died , died not to satisfie satan , but his father ; not to appease the devil , but to answer the demands of the justice of god , nor did he design when he hanged on the tree , to triumph over his father , but over satan . he redeemed us therefore from the curse of the law , by his blood , gal. 3.13 . and from the power of satan , by his resurrection , heb. 2.14 . he delivered us from righteous judgment by price , and purchase ; but from the rage of hell by fight and conquest . and , as he acted thus diversly in the work of our redemption ; even so he also doth in the execution of his advocate 's office. when he pleadeth with god , he pleadeth so : and when he pleadeth against satan he pleadeth so . and how he pleadeth with god , when he dealeth with law and justice , i have shewed you ; and now i will shew you how he pleadeth , before him , against the accuser of the brethren . first , he pleads against him the well pleasedness that his father has in his merits , saying , this shall please the lord. or this doth , or will please the lord , better than any thing that can be propounded , psal. 69.31 . now this plea being true , as it is , being established upon the liking of god almighty : whatever satan can say , to obtain our everlasting destruction , is without ground , and so , unreasonable . i am well pleased , saith god , mat. 3.17 . and again , the lord is well pleased for [ his ] christ's righteousness sake , isa. 42.21 . all that enter actions against others , pretend that wrong is done , either against themselves , or against the king. now satan will never enter an action against us in the court above , for that wrong by us has been done to himself , he must pretend then , that he sues us for that wrong has by us been done to our king : but behold , we have an advocate with the father , and he has made compensation for our offences : he gave himself for our offences . but still satan maintains his suit ; and our god saith he is well pleased with us for this compensation sake , yet he will not leave off his clamor . come then , says the lord jesus , the contention is not now against my people , but my self , and about the sufficiency of the amends that i have made for the transgressions of my people . but he is near that justifieth me , that approveth and accepteth of my doings , therefore shall i not be confounded . who is mine adversary ? let him come near me . behold , the lord god will help me , isa. 50.7 , 8 , 9. who is he that condemneth me ? lo , they shall all ( were there ten thousand times as many more of them ) wax old as a garment , the moth shall eat them up . wherefore , if the father saith amen to all this , as i have shew'd already that he hath , and doth , the which also further appeareth , because the lord god has called him the saviour the deliverer and the amen : what follows , but that a rebuke should proceed from the throne against him ? and this , indeed , our advocate calls for , from the hand of his father ; saying , o enemy , the lord rebuke thee : yea he doubles this request , to the judge , to intimate his earnestness for such a conclusion , or to shew that the enemy shall surely have it , both from our advocate and from him , before whom satan has so grievously accused us , zech. 3. for what can be expected to follow from such an issue in law as this is , but sound and severe snibs , from the judge , upon him that hath thus troubled his neighbour and that hath , in the face of the country , cast contempt upon the highest act of mercy , justice , and righteousness , that ever the heavens beheld ? and all this is true , with reference to the case in hand ; wherefore , the lord rebuke thee , is that which , in conclusion , satan must have for the reward of his works of malice , against the children , and for his contemning of the works of the son of god. now , our advocate having thus established , by the law of heaven , his plea with god , for us , against our accuser , there is way made for him to proceed , upon a foundation that cannot be shaken : wherefore he proceedeth in his plea , and further urges against this accuser of the brethren , secondly , god's interest in this people , and prayeth that god would remember that . the lord rebuke thee , o satan ; the lord that hath chosen jerusalem rebuke thee . true , the church , the saints , are despicable in the world , wherefore men do think to tread them down . the saints are also weak in grace , but have corruptions , that are strong , and therefore satan , the god of this world , doth think to tread them down : but the saints have a god , the living , the eternal god , and therefore , they shall not be ●roden down : yea , they shall be holden up ; for god is able to make them stand , rom. 14.4 . it was haman's mishap , to be ingaged against the queen , and the kindred of the queen . 't was that that made him he could not prosper ; that brought him to contempt and the gallows . had he sought to ruin another people , probably he might have brought his design to a desired conclusion : but his compassing the death of the queen spoiled all . satan also , when he fighteth against the church , must be sure to come to the worst ; for god has a concern in that : therefore it is said , the gates of hell shall not prevail against it ; but this hindreth not but that he is permitted to make almost what spoils he will , of those that belong not to god : oh! how many doth he accuse and soon get out from god , against them , a licence to destroy them ? as he served ahab and many more . but this i say , is a very great block in his way , when he medleth with the children : god has an interest in them . hath god cast away his people ? god forbid ! rom. 11.1 , 2. the text intimates , that they , for sin , had deserved it , and that satan would fain have had it been so . but god's interest in them , preserved them : god hath not cast away his people which he fore-knew . wherefore , when satan accuseth them before god ? christ , as he pleadeth his own worth and merit ; pleadeth also against him , that interest that god has in them . and , tho this to some may seem but an indifferent plea ; for what ingagement lieth , may they say upon god to be so much concerned with them : for they sin against him ; and often provoke him most bitterly ? besides , in their best state they are altogether vanity , and a very thing of nought . what 's man , ( sorry man ) that thou art mindful of him , or that thou shouldest so be ? i answer , tho there lieth no ingagement upon god , for any worthiness that is in man , yet there lieth a great deal upon god , for the worthiness that is in himself . god has ingaged himself with his , having chosen them to be a people to himself . and by this means they are so secured from all that all can do against them ; that the apostle is bold , upon this very account , to challenge all despite to do its worst against them ; saying , who shall lay any thing to the charge of god's elect ? rom. 8.33 . who ? saith satan , why that will i. ay saith he , but who can do it and prevail ? it is god that justifieth , who is he that condemneth ? ver . 34. by which words , the apostle clearly declareth , that charges against the elect , tho they may be brought against them , must needs prove ineffectual , as to their condemnation ; 'cause their lord god still will justifie for that christ has died for them . besides , a little to enlarge . the elect are bound to god by a seven-fold cord , and a three-fold one is not quickly broken . first , election is eternal , as god himself , and so without variableness , or shadow of change. and hence it is called an eternal purpose , and a purpose of god that must stand , eph. 3.11 . rom. 9.11 . secondly , election is absolute , not conditional . and therefore cannot be overthrown by the sin of the man who is wrapt up therein . no works foreseen to be in us , was the cause of god's chusing of us : no sin in us shall frustrate or make election void . who shall lay any thing to the charge of god's elect ? it is god that justifieth , rom. 9.11 . chap. 11.6 , 7. thirdly , by the act of election the children are involved , wrapt up , and covered in christ ( he hath chosen us in him ) not in our selves , not in our vertues , no not for , or because of any thing , but of his own will , eph. 1.4 , 5 , 6 , 7 , 8 , 9. fourthly , election includeth in it a permanent resolution of god to glorifie his mercy on the vessels of mercy , thus fore-ordained unto glory , rom. 9.15 , 18 , 23. fifthly , by the act of electing love it is concluded , that all things whatsoever , shall work together for the good of them whose call to god , is the fruit of this purpose ; this eternal purpose of god , rom. 8.28 , 29 , 30. sixthly , the eternal inheritance is , by a covenant of free and unchangeable grace , made over to those thus chosen . and to secure them from the fruits of sin , and of the malice of satan it is sealed by this our advocate 's blood as he is mediator of this covenant : who also is become surety to god for them , to wit , to see them forth-coming at the great day , and to set them then safe and sound before his fathers face after the judgment is over , rom. 9.24 . heb. 9.15 . chap. 7.22 . chap. 13.20 . chap. 9.17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. joh. 10.28 , 29. seventhly , by this choice , purpose , and decree , the elect , the concerned therein , have allotted them by god , and laid up for them in christ , a sufficiency of grace , to bring them , through all difficulties , to glory . yea and they ; every one of them , after the first act of faith , the which also they shall certainly attain , ( because wrapt up in the promise for them ) are to receive the earnest and first fruits thereof into their souls , 2 tim. 1.9 . acts 14.22 . eph. 1.4 , 5 , 13 , 14. now , put all these things together , and then feel if there be not weight in this plea of christ against the devil . he pleads god's choice and interest in his saints against him , an interest that is secured by the wisdom of heaven ; by the grace of heaven ; by the power , will , and mercy of god in christ. an interest in which all the three persons in the god-head have engaged themselves , by mutual agreement and operation , to make good when satan has done his all. i know there are some that object against this doctrine , as ●●●se : but such perhaps are ignorant of some things else as well as of this . however they object against the wisdom of god , whose truth it is , and against christ our advocate , whose argument , as he is such , it is , yea , they labour , what in them lieth to wrest that weapon out of his hand , with which he so cudgelleth the enemy , when , as advocate , he pleadeth so effectually against him for the rescuing of us from the danger of judgement : saying : the lord rebuke thee , o satan , even the lord that hath chosen jerusalem , rebuke thee . secondly , as christ , as advocate , pleads against satan , the interest that his father hath in his chosen . so also he pleads against him , by no less authority , his own interest in them . holy father , saith he keep through thine own name those whom thou hast given me , joh. 17. 11. keep them while in the world , from the evil , the soul-damning evil of it . these words are directed to the father , but they are levelled against the accusations of the enemy , and were spoken here , to shew what christ will do for his , against our foe , when he is above . how , i say , he will urge , before his father his own interest in us , against satan , and against all his accusations when he brings them to the bar of god's tribunal with design to work our utter ruin. and is there not a great deal in it ? as if christ should say , father , my people have an adversary who will accuse them for their fault before thee ; but i will be their advocate , and , as i have bought them of thee , i will plead my right against him , joh. 10.28 . our english proverb is , interest will not lye . interest will make a man do that which otherwise he would not . how many thousands are there for whom christ doth not so much as once open his mouth , but leaves them to the accusations of satan , and to ahab's judgment , nay a worse , because there is none to plead their cause ? and why doth not he concern himself with them , but because he is not interested in them ? i pray not for the world , but for those thou hast given me , for they are thine , and all mine are thine , and i am glorified in them , joh. 17.9 , 10. suppose so many cattel in such a pound , and one goes by , whose they are not ; doth he concern himself ? no , he beholds them and goes his way . but suppose that at his return he should find his own cattel in that pound ; would he now carry it toward them as he did unto the other ? no , no. he has interest here : they are his that are in the pound : now he is concerned , now he must know who put them there , and for what cause too they are served as they are . and if he finds them rightfully there , he will fetch them thence by ransom ; but if wrongfully he will replevy them , and stand a tryal at law with him that has thus illegally pounded his cattel . and thus it is 'twixt jesus christ and his , he is interested in them , the cattel are his own , his own sheep , joh. 10.3 , 4. but poundded by some other by the law , or by the devil . if pounded by the law , he delivereth them by ransom ; if pounded by the devil , he will replevy them , stand a tryal at law for them , and will be against their accuser , their advocate himself . nor can satan withstand his plea , though ●e should against them join argument with the law , for as much as has been prov'd before , he can and will by what he has to produce and plead of his own , save his from all trespasses , charges , and accusations . besides all men know that a man's proper goods are not therefore forfeited , because they commit many , and them too great transgressions . and if any man sin , we have an advocate with the father , jesus christ the righteous . now the strength of this plea thus grounded upon christ's interest in his people , is great : and hath many weighty reasons on it's side , as , first , they are mine : therefore in reason at my dispose not at the dispose of an adversary . for while a thing can properly be called mine , no man has therewith to do but my self ; nor doth ( a man , nor ) christ lose his right to what he has by the weakness of that thing which is his proper right . he therefore as an advocate , pleadeth interest ; his own interest in his people , and right must with the judge of all the earth take place . shall not the judge of all the earth do right ? gen. 18.25 . secondly , they cost him dear , and that which is dear bought is not easily parted with , 1 cor. 6.20 . they were bought with his blood , eph. 1.7 . 1 pet. 1.18 , 19. they were given him for his blood , and therefore are dear children , eph. 5.1 . for they are his by the highest price . and this price he as advocate pleadeth against the enemy of our salvation : yea i will add , they are his , because he gave his all for them , 2 cor. 8.9 . when a man shall give his all for this or that , then that which he so hath purchased , is become his all. now christ has given his all for us , he made himself poor for us , eph. 1.23 . wherefore we are become his all , his fulness , and so the church is called . nay further . christ likes well enough of his purchace , though it hath cost him his all. the lines , says he , are fallen to me in pleasant places , i i have a goodly heritage , psal. 16. now put all these things together , and there is a strong plea in them . interest , such an interest , will not be easily parted with . but this is not all ; for , thirdly , as they cost him dear , so he hath made them near to himself , near by way of relation . now that which did not only cost dear , but that by way of relation is made so : that a man will plead heartily for . said david to abner , thou shalt not see my face , except thou first bring michal saul's daughter , when thou comest to see my face , 2 sam. 3.13 , 14. saul's daughter cost me dear ; i bought her with the jeopardy of my life : saul's daughter is near to me , she is my beloved wife . he pleaded hard for her because she was dear and near unto him . now , i say , the same is true in christ. his people cost him dear , and he hath made them near unto him ; wherefore , to plead interest in them , is to hold by an argument that is strong . 1. they are his spouse , and he hath made them so . they are his love , his dove , his darling , and he accounts them so . now should a wretch attempt in open court to take a man's wife away from him , how would this cause the man to plead ! yea , and what judge , that is just , and knows that the man has this interest in the woman pleaded for , would yield to , or give a verdict for the wretch against the man , whose wife the woman is ? thus christ in pleading interest , in pleading [ thou gavest them me ] pleads by a strong argument ; an argument that the enemy cannot invalidate . true , were christ to plead this before a saul , 1 sam. 25.44 . or be●ore sampson's wives father , the philistian , judg. 14.20 . perhaps such treacherous judges would give it against all right . but i have told you the court in which christ pleads , is the highest and the justest , and that from which there can be no appeal . wherefore christ his cause ; and so , the cause of the children of god , must be tryed before their father , from whose face to be sure , just judgment shall proceed . but , 2. as they are called his spouse , so they are called his flesh , and members of his body , 1 cor. 12.27 . now , said paul to the church , ye are the body of christ and members in particular , eph. 5.30 . this relation also makes a man plead hard . were a man to plead for a limb , or a member of his own , how would he plead ! what arguments would he use ! and what sympathy and feeling would his arguments slow from ! i cannot lose a hand , i cannot lose a foot , cannot lose a finger : why , saints are christ's members , his members are of himself . with what strength of argument would a man plead the necessaryness of his members to him , and the vnnaturalness of his adversary in seeking the destruction of his members , and the deformity of his body . yea , a man would shuck , and cringe , and weep , and intreat , and make demurrs and halts , and delays to a thousand years if possible ) before he would lose his members , or any one of them . but i say , how would he plead , and advocate it ▪ for his members , if judge , and law , and reason , and equity were all on his side ; and if by the adversary there could be nothing urged , but that against which the advocate had long before made provision for the effectual overthrow thereof ? and all this is true as to the case that lies before us . thus we see what strength there lieth in this second argument that our advocate bringeth for us against the enemy . they are hi● flesh and bones , his members : he cannot spare them : he cannot spare this , because ; nor that , because ; nor another because ; nor any because they are his members . as such they are lovely to him , as such they are useful to him , as such they are an ornament to him : yea , tho in themselves they are feeble , weak , and through infirmity much disabled from doing as they should . thus if any man sin , we have an advocate with the father , jesus christ the righteous . but , fourthly , as christ , as advocate , pleads for us against satan , his fathers interest in us , and his own : so he pleadeth against him that right and property that he hath in heaven to give it to whom he will. he has a right to heaven , as priest and king ; it is his also by inheritance . and since he will be so good a benefactor as to bestow this house on some body ; but not for their deserts , but not for their goodness : and since again he has to that end spilt his blood for , and taken a generation into covenant-relation to him that it might be bestowed on them , it shall be bestowed on them : and he will plead this if there be need , if his people sin and if their accuser seeks , by their sin , their ruin and destruction . father , saith he , i will that those whom thou hast given me , be with me where i am , that they may behold my glory , joh. 17.24 . which thou hast given me . christ's will , is the will of heaven , the will of god ; shall not christ then prevail ? i will , saith christ ; i will , saith satan : but whose will shall stand ? 't is true , christ in the text speaks more like an arbitrator than an advocate : more like a judge than one pleading at a bar. i will have it so , i judge that so it ought to be and must . but there is also something of plea in the words both before his father , and against our enemy . and therefore he speaketh like one that can plead and determine also , yea like one that has power so to do . but shall the will of heaven stoop to the will of hell ? or the will of christ to the will of satan ? or the will of righteousness to the will of sin ? shall satan , who is god's enemy , and whose charge wherewith he chargeth us for sin , and which is grounded not upon love to righteousness , but upon malice against god's designs of mercy against the blood of christ , and the salvation of his people : i say , shall this enemy and this charge prevail with god against the well-grounded plea of christ , and against the salvation of god's elect ! and so keep us out of heaven ? no , no , christ will have it otherwise . he is the great donator , and his eye is good . true , satan was turned out of heaven for that he sinned there , and we must be taken into heaven tho we have sinned here ; this is the will of christ and as advocate he pleads it against the face and accusation of our adversary . thus , if any man sin , we have an advocate with the father , jesus christ the righteous . but , fifthly . as christ , as advocate pleadeth for us against satan , his father's interest in us and his own ; and pleadeth also what right he has to dispose of the kingdom of heaven : so he pleadeth against this enemy , that malice and enmity that is in him , and upon which chiefly his charge against us is grounded , to the confusion of his face . this is evident from the title that our advocate bestows upon him while he pleads for us against him . the lord rebuke thee , o satan ; o enemy saith he . for satan is an enemy , and this name given him signifies so much . and lawyers , in their pleas , can make a great matter of such a circumstance as this , saying , my lord , we can prove that what is now pleaded against the prisoner at the bar , is of meer malice and hatred , that has also of a long time lain burning and raging in his enemy's breast against him . this i say will greatly weaken the plea and accusation of an enemy . but , says , jesus christ , father , here is a plea brought in against my joshua that cloaths him with filthy garments : but it is brought in against him by an enemy , by an enemy in the superlative or highest degree . one that hates goodness worse than he , and that loveth wickedness more than the man against whom at this time he has brought such an heinous charge . then leaving with the father the value of his blood for the accused , he turneth him to the accuser and pleads against him as an enemy . o satan ! thou that accusest my spouse , my love , my members , art , satan , an enemy : but it will be objected , that the things charged are true grant it . yet what law takes notice of the plea of one who doth professedly act as an enemy , because 't is not done of love to truth , and justice , and righteousness , nor intended for the honour of the king , nor for the good of the prosecuted ; but to gratifie malice , and rage and meerly to kill and destroy . there is therefore a great deal of force , and strength in an advocate 's pleading of such a circumstance against an accuser : specially when the crimes now charged are those and only those for which the law in the due execution of it has been satisfied before , wherefore now a lawyer has double and treble ground of matter to plead for his client against his enemy . and this advantage against him has jesus christ. besides , 't is well known that satan as to us , is the original cause of those very crimes for which he accuses us at the bar of god's tribunal . not to say any thing of how he cometh to us , sollicites us , tempts us , ●●●tters us , and always ( in a manner ) lies at ●s to do those wicked things , for which he so hotly pursues us to the bar of the judgment of god. for tho 't is not meet for us thus to plead , to wit , laying that fault upon satan but rather upon our selves ; yet our advocate will do it , and make work of it too before god. simon , simon , satan has desired to have thee , that he might sift thee as wheat , but i have pray'd for thee that thy faith fail not , luk. 22.31 , 32. he ma●●th here mention of satan's desires , by way of advantage against him ; and doubtless so he did in his prayer with god for peter's preservation . and what he did here , while on earth , as a saviour in general , that he doth now in heaven as a priest , and an advocate in special . i will further suppose that which may be supposed , and that which is suitable to our purpose . suppose therefore that a father that has a child whom he loveth , but the child has not half that wit that some of the family hath ; ( and i am sure that we have less wit than angels ) and suppose also that some bad minded neighbour , by tampering with , tempting of , and by unwearied sollicitations should prevail with this child to steal something out of his father's house , or grounds , and give it unto him : and this he doth on purpose to set the father against the child . and suppose again that it comes to the fathers knowledge that the child through the allurements of such an one has done so and so against his father ; will he therefore disinherit this child ? yea suppose again that he that did tempt this child to steal should be the first that should come to accuse this child to its father , for so doing , would the father take notice of the accusation of such an one : no verily ; we , that are evil , can do better than so . how then should we think , that the god of heaven should do such a thing , since also we have a brother that is wife , and that will , and can plead the very malice of our enemy , that doth to us all these things , against him , for our advantage ? i say , this is the sum of this fifth plea of christ our advocate , against satan . o satan , says he , thou art an enemy to my people , thou pleadest not out of love to righteousness , nor to reform , but to destroy my beloved , and inheritance . the charge wherewith thou chargest my people , is thine own , joh. 8.44 . not only as to a matter of charge ; but the things that thou accusest them of , are thine ; thine , in the nature of them : also thou hast tempted , allured , flattered and daily laboured with them , to do that , for which , now , thou so willingly wouldest have them destroyed . yea , all this hast thou done of envy to my father , and to godliness ; of hatred to me and my people , and that thou mightest destroy others besides , 1 chron. 21.1 . and now what can this accuser say ? can he excuse himself ? can he contradict our advocate ? he cannot . he knows that he is a satan , an enemy , and , as an adversary , has he sown his tares among the wheat , that it might be rooted up : but he shall not have his end , his malice has prevented him , and so has the care and grace of our advocate : the tares therefore he shall have returned to him again , but the wheat for all this shall be gathered into god's barn , mat. 13.25 , 26 , 27 , 28. thus therefore our advocate makes use , in his plea against satan , of the rage and malice that is the occasion of the enemies charge , wherewith he accuseth the children of god. wherefore when thou readest these words , [ o satan ] say with thy self , thus christ our advocate accuseth our adversary of malice and envy against god and goodness , while he ac●useth us of the sins which we commit , for the which we are sorry , and christ has paid a price of redemption : and ( thus ) if any man sin , we have an advocate with the father , jesus christ the righteous . but , sixthly , christ , when he pleads as an advocate for his people in the presence of god , against satan , he can plead those very weaknesses of his people , for which satan would have them damned , for their relief and advantage . is not this a brand plucked out of the fire . this is part of the plea of our advocate against satan for his servant joshua , when he said , the lord rebuke thee , o satan , zech. 3.2 . now to be a brand pluckt out of the fi●e , is to be a saint impared , weakned , defiled , and made imperfect by sin. for so also the apostle means when he saith , and others s●ve with fear , pulling them out of the fire ; hat●●ng even the garment spotted by the flesh , jude 23. by fire , in both these places we are to understand sin : for that is burns and consumes as fire , rom. 1.27 . wherefore a man is said to burn , when his lusts are strong upon him ; and to burn in lusts to others , when his wicked heart runs wickedly after them , 1 cor. 7.9 . also when abraham said , i am but dust and ashes , gen. 18.27 . he means , he was but what sin had left : yea he had something of the smutch and besmearings of sin yet upon him . wherefore it was a custom with israel , in days of old , when they set days apart for co●fession of sin , and humiliation for the same , to sprinkle themselves with , or to wallow in dust and ashes , est. 4.1 , 3. jer. 6.26 . job 30.9 . chap. 42.6 . as a token that they did confess , that they were but what sin had left , and that they also were defiled , weakned and polluted by it . this then is the next plea of our goodly advocate for us . o satan , this is a brand plucked out of the fire . as who should say , thou objectest against my servant joshua , that he is black like a coal , or that the fire of sin , at times , is still burning in him . and wh●t then , the reason why he is not totally extinct as ●ow , is not thy pity , but my father's mercy to him : i have plucked him out of the fire , yet not so out , but that the smell thereof is yet upon him ; and my father and i , we consider his weakness , and pity him . for since he is as a brand pulled out ; can it be expected by my father or me , that he should appear before us as clear , and do our biddings as well as if he had never been there ? this is a brand plucked out of the fire , and must be considered as such , and must be born with as such , thus , as mephibosheth pleaded for his excuse , his lameness , 2 sam. 17.24 , 25 , 26. so christ pleads the infirm , and indigent condition of his people , against satan , for their advantage . wherefore christ , by such pleas as these for his people , doth yet further shew the malice of satan , ( for all this burning comes through him ) yea , and by it he moveth the heart of god to pity ●s , and yet to be gentle , and long suffering , and merciful to us . for pity and compassion are the fruits of the yearning of god's bowels towards us , while he considereth us as infirm and weak and subject to slips and stumbles , and falls , because of weakness . and that christ our advocate by thus pleading doth turn things to our advantage , consider , 1. that god is careful that through our weakness our spirits do not fail before him when he chides , isa. 57.16 , 17 , 18. 2. he stays his rough wind in the day of his east wind , isa. 27.7 , 8 , 9. and debates about the measure of affliction , when for sin we should be chastened , lest we should sink thereunder . 3. he will not strictly mark what 's done amiss because if he should , we cannot stand , psal. 130.3 . 4. when he threatneth to strike , his bowels are troubled , and his repentings are kindled together , hos. 11.8 , 9. 5. he will spin out his patience to the utmost length , because he knows we are such bunglers at doing , jer. 9.24 . 6 he will accept of the will for the deed , because he knows that sin will make our best performances imperfect , 2 cor. 8.12 . 7. he will count our little a very great deal , for that he knows we are so unable to do any thing at all , job 1.21 . 8. he will excuse the souls of his people , and lay the fault upon their flesh ( which has greatest affinity with satan ) if through weakness and infirmity we do not do as we should , mat. 26.41 . rom. 7. now , as i said , all these things happen unto us , both infirmities and pity , because , and for that we were once in the fire , and for that the weakness of sin abides upon us to this day . but none of this favour could come to us , nor could we , by any means , cause that our infirmities should work for us thus advantageously : but that christ our advocate stands our friend , and pleads for us as he doth . but again , before i pass this over , i will , for the clearing of this , present you with a few more considerations , which are of another rank : to wit that christ our advocate , as such , makes mention of our weaknesses so against satan , and before his father , as to turn all to our advantage . 1. we are therefore to be saved by grace , because , by reason of sin we are disabled from keeping of the law , deut. 9.5 . isa. 64.6 . 2. we have given unto us the spirit of grace to help , because we can do nothing that 's good without it , eph. 2.5 . rom. 8.26 . ezek. 16.8 . 3. god has put christ's righteousness upon us to cover our nakedness therewith , because we have none of our own to do it withal , phil. 3.7 , 8. 4. god alloweth us to r●●e in the bosom of christ to the grave , and from thence in the bosom of angels to heaven , because our own legs are not able to carry us thither , isa. 40.11 . chap. 46.4 . psal. 67.17 . luk. 16.2 . 5. god has made his son our head , our priest , our advocate , our saviour , our captain that we may be delivered from all the infirmities , and all t●e ●iends that attend us and that plot to do us hurt , eph. 1.22 . col. 1.18 . heb. 7.12 . 6. god has put the fallen angels into chains , 2 pet. 2.4 . rev. 20.1 , 2. that they might not follow us too fast , and has inlarged us , psal. 34.7 . and directed our feet in the way of his steps , that we may haste us to the strong tower , and city of refuge for succour and safety : and has given good angels a charge to look to us , heb. 1 14. 7. god has promised , that we , at our counting days shall be spared , as a man spareth his own son that serves him , mal. 3.17 . now , from all these things , it appears that we have indulgence at god's hand , and that our weaknesses , as our christ manages the matter for us , are so far off from laying a block or bar in the way to the enjoyment of favour , that , they also work for our good : yea , and gods foresight of them , has so kindled his bowels and compassions to us , as to put him upon devising of such things for our relief , which , by no means could have been , had not sin been with us in the world : and had not the best of the saints been as a brand plucked out of the burning . i have seen men ( and yet they are worse than god ) take most care of , and also best provide for those of their children , that have been most infirm and helpless : ( and our advocate shall gather his lambs with his arm , and carry them in his bosom . ) ye● , and i know that there is such an art in shewing and making mention of weaknesses , as shall make the tears stand in a parents eyes , and as shall make him search to the bottom of his purse , to find out what may do his weakling good . christ also has that excellent art , as he is an advocate with the father for us : he can so make mention of us , and of our infirmities , while he pleads afore god , against the devil , for us ; that he can make the bowels of the almighty yearn towards us , and to wrap us up in their compassions . you read much of the pity , compassion , and of the yearning of the bowels of the mighty god towards his people : all which , i think , is kindled , and made burn towards us , by the pleading of our advocate . i have seen fathers offended with their children ; but when a brother has turned a skilful advocate , the anger has been appeased , and the means have been concealed . we read but little of this advocate 's office of jesus christ ; yet much of the fruit of it is extended to the churches . but as the cause of smiles , after offences committed , is made manifest afterward ; so at the day when god will open all things , we shall see , how many times our lord as an advocate pleaded for us , and redeemed us by his so pleading into the injoyment of smiles and imbraces , who for sin , but a while before , were under frowns and chastisements . and thus much for the making out , how christ doth manage his office of being an advocate for us with the father . if any man sin , we have an advocate with the father , jesus christ the righteous . and i shall come now to the third head , to wit , to shew you more particularly , who they are , that have jesus christ for their advocate . in my handling of this head , i shall shew , 1. that this office of an advocate , differeth from that of a priest , and how . 2. i shall shew yout how far christ extendeth this his office of advocateship . i mean in matters concerning the people of god : and then , 3 i shall come more directly , to shew who they are that have christ for their advocate . for the first of these , that this office of christ as an advocate , differeth from that of a priest. that he is a priest , a priest for ever , i heartily acknowledge : but that his priesthood and advocateship should be one and the self-same office , i cannot believe . 1. because they differ in name . we may as well say a father , as such , is a son ; or , that father , and son is the self same relation ; as , say a priest and an advocate , as to office , are but one and the same thing . they differ in name as much as priest and sacrifice do . a priest is one , and a sacrifice is another ; and tho christ is priest , and sacrifice too ; yet as a priest he is not a sacrifice , nor as a sacrifice , a priest. 2. as they differ in name , so they differ in the nature of office. a priest is to slay a sacrifice , an advocate is to plead a cause . a priest is to offer his sacrifice , to the end , that by the merit thereof , he may appease : an advocate is to plead , to plead according to law. a priest is to make intercession by virtue of his sacrifice , an advocate is to plead law , because amends is made . 3. as they differ in name , and nature , so they also differ as to their extent . the priesthood of christ extendeth it self to the whole of god's elect ; whether called or in their sins : but christ as advocate pleadeth only for the children . 4. as they differ in name , in nature , and extent , so they differ as to the persons , with whom they have to do . we read not any where that christ , as priest , has to do with the devil , as an antagonist : but as an advocate he hath . 5. as they differ in these , so they differ as to the matters about which they are imployed . christ as priest concerns himself with every wry thought , and also with the least imperfection or infirmity that attends our most holy things ; but christ as advocate doth not so , as i have already shewed . 6. so that christ , as priest , goes before , and christ , as an advocate , comes after ; christ as priest , continually interceeds , christ as advocate , in case of great transgression , pleads : christ as priest has need to act always ; but christ , as ad●ocate , sometimes only ▪ christ , as priest , acts in times of peace ; but christ , as advocate , in times of broils , turmoils and sharp contentions . wherefore christ , as advocate , is , as i may call him , a reserve . and his time is then to arise , to stand up and plead , when his are cloathed with some filthy sin , that of late , they have fallen into , as david , joshua , or peter . when some such thing is committed by them , as ministreth to the enemy a shew of ground , to question the truth of their grace . or when 't is a question , and to be bebated , whether it can stand with the laws of heaven , with the merits of christ , and the honour of god that such an one should be saved ? now let an advocate come forth , now let him have time to plead , for this is a sit occasion , for the saints advocate to stand up to plead for the salvation of his people . but , secondly , i come next to shew you , how far this office of an advocate is extended . i hinted at this before , so now shall be the more brief . 1. by this office , he offereth no sacrifice , he only as to matter of justice , pleads the sacrifice offered . 2. by this office , he obtains the conversion of none : he only thereby , secureth the converted from the damnation , which their adversary , for sins after light and profession endeavoureth to bring them to . 3. by this office he prevents not temporal punishment : but by it , he chiefly preserveth the soul from hell. 4. be this office , he brings in no justifiing righteousness for us ; he only , thereby , prevaileth to have the dispose of that brought in by himself , as priest , for the justifiing of those by a new , and fresh act , who had made their justification doubtful by new falls into sin. and this is plain in the history of our joshua , zech. 3. o● often mentioned before . 5. as priest he hath obtained eternal redemption for us ; and as advocate he by law maintaineth our right thereto , against the devil and all his angels . i come now to shew you , who they are that have jesus christ for their advocate . and this i shall do first more generally , and then shall be more particular and distinct about first , more generally . they are all the truly gracious ; those that are the children by adoption : and this the text affirmeth ; i write unto you , little children , that you sin not : and if any man sin , we have on advocate with the father , jesus christ the righteous . they are then the children , the children by adoption , that are the persons concerned in the advocateship of jesus christ. the priesthood of christ extendeth it self to the whole body of the elect ; but the advocateship of christ doth not so , this is further cleared , by this apostle , and that in this very text , if you consider , what immediately follows . we have an advocate , says he , and he is also the propitiation for our sins . he is our advocate and also our priest. as an advocate , ours only ; but as a propitiation , not ours only , but also for the sins of the whole world ; to be sure , for the elect throughout the world , and they that will extend i● further , let them . and i say again , had he not intended that there should have been a straighter limit put to the advocateship of christ , than he would have us put to his priestly office , what needed he , when he speaketh of the propitiation which relates to christ as priest , have added , and not for ours only ? as an advocate then , he ingageth for us that are children ; and as a priest too , he hath appeased god's wrath for our sins . but , as an advocate , his offices are confined to the children only , but as a priest he is not so . he is the propitiation for our sins , and not for ours only . the sense therefore of the apostle should , i think , be this : that christ , as a priest , hath offered a propitiatory s●crifice for all ; but , as an advocate , he pleadeth only for the children . children , we have an advocate to our selves , and he is also our priest ; but as he is a priest , he is not ours only , but maketh , as such , amends for all that shall be saved . the elect therefore have the lord jesus for their advocate then and only then when they are , by calling , put among the children , because as advocate he is peculiarly the childrens . my little children we have an advocate . object . but he also saith , if any man sin , we have an advocate . any man that sinneth seems by the text , notwithstanding what you say , to have an advocate with the father . answ. by any man , must not be meant , any of the world , nor any of the elect ; but any man in faith and grace : for he still limits this general term of [ any man ] with this restriction [ we . ] children , if any man sin , we have an advocate . we , any man of us . and this is yet further made appear ; since he saith that it is to them he writes , not only here , but further in this chapter . i write unto you , little children : i write unto you , fathers : i write unto you , young men , ver . 12 , 13 , 14. these are the persons intended in the text. for under these three heads , are comprehended all men : for they are either children , and so men in nature , or young men , and so men in strength , or else they are fathers , and so aged , and of experience . add to this , by [ any man ] that the apostle intendeth , not to enlarge himself beyond the persons that are in grace ; but to supply what was wanting by that term , [ little children , ] for since the strongest saint may have need of an advocate , as well as the most feeble of the flock ; why should the apostle leave it to be so understood , as if the children and the children only , had an interest in that office ? wherefore after he had said , my little children , i write unto you , that you sin not , he then adds with enlargement , and if any man sin , we have an advocate with the father . yet the little children may well be mentioned first , since they most want the knowledge of it , are most feeble , and so by sin , may be forced most frequently to act faith on christ as advocate : besides , they are most ready through temptation to question whether they have so good a right to christ in all his offices , as has better and more well grown saints : and therefore , they , in this the apostles salutation , are first set down in the catalogue of names . my little children , i write unto you that ye sin not , and if any man sin , we have an advocate with the father jesus christ the righteous . so then , the children of god are they , who have the lord jesus , an advocate for them with the father . the least and biggest , the oldest and youngest , the feeblest and the strongest ; all the children have an advocate with the father , jesus christ the righteous . first , since then the children have christ for their advocate ; art thou a child ? art thou begotten of god by his word ? jam. 1.18 . hast thou in thee the spirit of adoption ? gal. 4.6 . can'st thou in faith , say , father , father , to god ? then is christ thy advocate . thine advocate , now to appear in the presence of god for thee , heb. 9.24 . to appear there , and to plead there , in the face of the court of heaven for thee : to plead there against thine adversary , whose accusations are dreadful , whose subtilty is great , whose malice is inconceivable , and whose rage intolerable : to plead there before a just god , a righteous god , a sin revenging god : before whose face thou wouldst die , if thou wast to shew thy self , and , at his bar to plead thine own cause . but , secondly , there is a difference in children , some are bigger than some : there are children , and little children . my little children i write unto you . little children . some of the little children can neither say father , nor so much as know that they themselves are children . this is true in nature , and so it is in grace . wherefore , notwithstanding what was said under the first head , it doth not follow , that if i be a child i must certainly know it , and also be able to call god father . let the first then serve to poise and balance the confident ones , and let this be for the relief of those more feeble . for they that are children , whether they know it or no , have jesus christ for their advocate . for christ is assigned to be our advocate by the judge , by the king , by our god and father , altho we have not known it . true , at present , there can come from hence , to them that are thus concerned in the advocateship of christ , but little comfort , but yet it yields them great security . they have an advocate with the father , jesus christ the righteous . god knows this , the devil feels this , and the children shall have the comfort of it afterwards . i say the time is coming when they shall know , that even then , when they knew it not , they had an advocate with the father : an advocate who was neither loth nor afraid , nor ashamed to plead for their defence , against their proudest foe . and will not this , when they know it yield them comfort ? doubtless it will , yea more , and of a better kind than that which flows from the knowledge that one is born to crowns and kingdoms . again , as he is an advocate for the children , so he is also , as afore was hinted , for the strong and experienced . for no strength , in this world , secureth from the rage of hell ; nor can any experience while we are here fortifie us against his assaults . there is also an incidency in the best to sin , and the bigger man the bigger fall ; for , the more hurt , and the greater damage . wherefore , it is of as absolute necessity that an advocate be provided for the strong , as for the weak . any man : he that is most holy , most reformed , most refined , and most purified , may as soon be in the dirt as the weakest christian. and , so far as i can see , satan's design is against them most . i am sure the greatest sins have been committed by the biggest saints . this way-faring man came to david's house , and when he stood up against israel he provoked david to member the people , 2 ▪ sam. 12.4 , 7. 1 chr. 21.1 . wherefore they have as much need of an advocate , as have the youngest , and most feeble of the flock . what a mind had he to try a fall with peter ? and how quickly did he break the neck of judas ? the like , without doubt , he had done to peter , had not jesus , by stepping in , prevented . as long as sin is in our flesh , there is danger . indeed he saith of the young men that they are strong , and that they have overcome the wicked one ; but he doth not say , they have kill'd him ; as long as the devil is alive there is danger ; and though a strong christian may be too hard for , and may overcome him in one thing , he may be too hard for , yea and may overcome him , two for one afterwards . thus he served david , and thus he served peter ; and thus he , in our day , has served many more . the strongest are weak , the wisest are fools , when suffered to be sifted as wheat , in satan's sieve : yea and have often times been so proved to the wounding of their great hearts , and the dishonour of religion . to conclude this ; god , of his mercy , hath sufficiently declared the truth of what i say , by preparing for the best , the strongest , and most sanctified , as well as for the least , weakest , and most feeble saint , an advocate . my little children , i write unto you that you sin not , and if any man sin , we have an advocate with the father , jesus christ the righteous . obj. but some may object , that what has been said , as to discovering for whom christ is an advocate , has been too general , and therefore would have we come more to particulars , else they can get no comfort . ans. well , inquiring soul , so i will ; and therefore harken to what i say . first , wouldest thou know whether christ is thine advocate or no ? i ask , hast thou entertain'd him so to be ? when men have sutes of law depending , in any of the king's courts above , they entertain their attorney , or advocate to plead their cause , and so he pleads for them . i say hast thou entertained jesus christ for thy lawyer to plead thy cause ? plead my cause , o god , said david , psal. 35.1 . and again , lord , plead thou my cause , psal. 43.1 . this therefore is the first thing that i would propound to thee . hast thou with david entertained him for thy lawyer , or with good hezekiah , cried out , o lord , i am oppressed , undertake for me , isa. 38.14 . what sayst thou , soul ? hast thou been with him , and prayed him to plead thy cause , and cryed unto him to undertake for thee ? this i call entertaining of him to be thine advocate . and i chuse to follow the similitude , both because the scripture seems to smile upon such a way of discourse , and because thy question doth naturally lead me to it . wherefore ● ask again , hast thou been with him ? hast thou entertained him ? hast thou desired him to plead thy cause ? quest. thou wilt say unto me , how should i know that i have done so ? answ. i answer , art thou sensible that thou hast an action commenced against thee in that high court of justice that is above ? i say art thou sensible of this ? for the defendants ( and all gods people are defendants ) do not use to entertain their lawyers , but from knowledge , that an action either is , or may be commenced against them , before the god of heaven . if thou sayst , yea ; then i ask who told thee that thou standest accused for transgression before the judgment-seat of god ? i say who told thee so ? hath the holy ghost , hath the world , or hath thy conscience ? for nothing else , as i know off , can bring such tidings to thy soul. again , hast thou found a failure in all others that might have been entertained to plead thy cause ? some make their sighs , their tears , their prayers , and their reformations , their advocates ; hast thou tryed these , and found them wanting ? hast thou seen thy state to be desperate , if the lord jesus doth not undertake to plead thy cause ? for jesus is not entertained so long as men can make shift without him : but when it comes to this point i perish for-ever notwithstanding the help of all , if the lord jesus steps not in : then lord jesus , lord jesus , good lord jesus , undertake for me . hast thou therefore been with jesus christ as concerned in thy soul , as heartily concerned , about the action that thou perceivest to be commenced against thee ? quest. you will say , how should i know that ? answ. i answer , hast thou well considered the nature of the crime wherewith thou standest charged at the bar of god ? hast thou also considered the justness of the judge ? again , i ask , hast thou considered what truth , as to matter of fact , there is in the things whereof thou standest accused ? also hast thou considered the cunning , the malice , and diligence of thine adversary with the greatness of the loss thou art like to sustain ? shouldst thou with ahab ( in the book of kings , ) 1 king. 22.17 , 18 , 19 , 20 , 21 , 22. or with the hypocrites ( in the sixth of isaiah ) , isa. 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. have the verdict of the lord god go out from the throne against thee ? i ask thee these questions , because , if thou art , in the knowledge of these things , to seek ; or if thou art not deeply concerned about the greatness of the damage that will certainly over-take thee , and that for-ever , ( shouldest thou be indeed accused before god and have none to plead thy cause : ) thou hast not , nor canst not , let what will come upon thee , have been with jesus christ to plead thy cause ; and so , let thy case be never so desperate , thou standest alone , and hast no helper , job 30.13 . chap. 9.13 . or if thou hast , they not being the advocate of god's appointing , must needs fall with thee , and with thy burden . wherefore , consider of this seriously , and return thy answer to god , who can tell if truth shall be found in thy answers better by far than any : for 't is he that tries the reins , and the heart , and therefore to him i referr thee . but , secondly , wouldest thou know whether jesus christ is thine advocate ? then : i ask again , hast thou revealed thy cause unto him ? i say hast thou revealed thy cause unto him ? for he that goeth to law , for his right , must not only go to a lawyer , and say , sir , i am in trouble , and am to have a tryal at law with mine enemy , pray undertake my cause ; but he must also reveal to his lawyer his cause . he must go to him , and tell him what is the matter , how things stand , where the shooe pinches , and so . thus did the church of old , and thus doth every true christian now . for tho nothing can be hid from him , yet he will have things out of thine own mouth . he will have thee to reveal thy matters unto him , mat. 20.32 . o lord of hosts , said jeremy , that judgest righteously and tryest the reins , and the heart , let me see thy vengeance on them , for unto thee have i revealed my cause , jer. 11.20 . and again , but o lord of hosts , that tryest the righteous , and seest the reins and the heart , let me see thy vengeance on them , for unto thee have i opened my cause , chap. 20.12 . seest thou here how saints of old were wont to do ? how they did , not only in a general way intreat christ to plead their cause , but in a particular way , go to him and reveal , or open their cause unto him ? o 't is excellent to behold how some sinners will do this , when they , get christ and themselves in a closet alone . when they upon their bare knees are pouring out of their souls before him : or like the woman in the gospel , telling of him all the truth . mark 5. o saith the soul , lord , i am come to thee upon an earnest business , i am arrested by satan ; the bailiff was mine own conscience , and i am like to be accused before the judgment-seat of god ; my salvation lies at stake ; i am questioned for my interest in heaven ; i am afraid of the judge ; my heart condemns me , 1 joh. 3 : 20. mi●e enemy is subtil , and wanteth not malice to prosecute me to death , and then to hell. also , lord , i am sensible the law is against me , for indeed i have horribly sinned ; and thus and thus have i done . here i lie open to law , and there i lie open to law ; here i have gi●en the adversary advantage , and there he will surely have a hank against me : lord i am distressed , undertake for me . and there are some things that thou must be acquainted with about thine advocate , before thou wilt venture to go thus far with him . as , 1. thou must know him to be a friend and not an enemy unto whom thou openest thy heart ; and , until thou comest to know , that christ is a friend to thee , or to souls in thy condition , thou wilt never reveal thy cause unto him : not thy whole cause unto him . and it is from this , that so many that have soul-causes hourly depending , before the throne of god ; and th●t are in danger , every day , of eternal damnation , forbear to entertain jesus christ for their advocate , and so wickedly conceal their matters from him . but he that hideth his sins shall not prosper , prov. 28.13 . this therefore must first be believed by thee , before thou wilt reveal thy cause unto him . 2. a man , when his estate is called into question , i mean his right and title thereto , will be very cautious , specially if he also questions his title to it himself , unto whom he reveals that affair . he must know him to be one that is not only friendly , but faithful , to whom he reveals such a secret as this . why thus it is with christ and the soul. if the soul is not somewhat perswaded of the faithfulness of christ , to wit , that if he can do him no good , he will do him no harm , he will never reveal his cause unto him ; but will seek to hide his counsel from the lord. this therefore is another thing by which thou mayst know that thou hast christ for thine advocate ; if thou hast heartily , and in very deed , revealed thy cause unto him . now they that do honestly reveal their cause to their lawyer , will endeavour to possess him , as i hinted before , with the worst : they will , with words , make it as bad as they may , for , think they , by that means i shall prepare him for the worst that mine enemy can do . and thus souls deal with jesus christ. see the fifty first psalm , also the thirty eighth , with several others that might be named , and see if god's people have not done so . i said , saith david , that i would confess my transgressions against my self , and thou forgavest the iniquity of my sin. but , thirdly , hast thou jesus christ for thine advocate ? or wou●dst thou know if thou h●●● ▪ then i ask again hast thou committed thy cause to him ? when a man entertains his lawyer to stand for him and to plead his cause , he doth not only reveal , but commit his cause unto him . i would seek unto him , says eliphas to job , and unto him would i commit my cause , job 5.8 . now there is a difference betwixt revealing my cause , and committing of it to a man. to reveal my cause , is to open it to one , and to commit it to him , is to trust it in his hand . many a man will reveal his cause to him unto whom he will yet be afraid to commit it . but now , he that entertains a lawyer , to plead his cause , doth not only reveal , but commit his cause unto him : as suppose right to his estate be called into question ; why then he not only r●●eals his cause to his lawyer , but puts into his hands his evidences , deeds , leases , mortgages , bonds , or what else he hat● , to shew a title to his estate by . and thus doth the christians deal with christ : they deliver up all unto him , to wit , all their signs , evidences , promises , and assurances which they have thought they have had for heaven and the salvation of their souls ; and have desired him to peruse , to search and try them every one , psal. 139.23 . and if there be iniquity in me , lead me in the way everlasting . this is committing of thy cause to christ , and this is the hardest task of all : for the man that doth thus , he trusteth christ with all , and and implyeth that he will live and die , stand and fall , lose and win according as christ will manage his business , thus did paul , 2 tim. 1.12 . and thus peter admonisheth us to do . now he that doth this must be convinced , 1. of the ability of jesus christ to defend him : for a man will not commit so great a concern as his all is , to his friend ; no , not to his friend , be he never so faithful ; if he perceives not in him ability to save him , and to preserve what he hath , against all the cavils of an enemy . and hence it is that the ability of jesus christ as to the saving of his people , is so much insisted on in the scripture : as , i have laid help upon one that is mighty , psal. 89.19 . i that speak in righteousness , mighty to save , isa. 63.1 . and again , i will send them a saviour , and a great one , chap. 19.20 . 2. as they must be convinced of his ability to help them , so they must of his courage . a man that has parts sufficient , may yet fail ●is friend for want of courage . wherefore , the courage and greatness of christ's spirit , as to his undertaking of the cause of his people , is also amply set out in scripture . he shall not fail nor be discouraged until he hath set judgment in the earth : vntil he hath brought judgment into victory , isa. 42.4 . mat 12.20 . 3. they must also be convinced of his willingness to do this for them ; for tho one be able , and of courage sufficient , yet , if he is not willing to undertake ones cause , what is it the better ? wherefore he declareth his willingness also , and how ready he is to stand up , to plead the cause of the poor , and of them that are in want . the lord will plead their cause , and spoil the soul of those that spoiled them , prov. 22.23 . 4. they must also be convinced of this , that christ is tender and will not be offended at the dulness of his client . some men can reveal their cause to their lawyers , better than some , and are more serviceable and handy in that affair than others , but , saith the christian , i am dull , and sorry that way , will not christ be shuff and shy of me because of this ? honest heart , he hath a supply of thy defects in himself , and knoweth what thou wantest , and where the shooe pinches , though thou art not able distinctly to open matters to him . the child is prickt with a pin , and lies crying in the mothers lap , but cannot shew to its mother where the pin is , but there is pity enough in the mother to supply this defect of the child : wherefore she undresses it , opens it , searches every clout from head to the foot of the child , and so finds where the pin is . thus will thy lawyer do , he will search and find out thy difficulties ; and , where satan seeketh an advantage of thee , accordingly will provide his remedy . 5. o but will he not be weary ? the prophet complains of some that they weary god , isa. 7.13 . and mine is a very cross and intricate cause : i have wearied many a good man while i have been telling my tale unto him : and i am afraid , that i shall also weary jesus christ. answer , soul , he suffered and did bear with the manners of israel , forty years in the wilderness , acts 13.18 . and hast thou tryed him half so long ? the good souls that have gone before thee , have found him a tryed stone , a sure one to be trusted to as to this , isa. 28.16 . and the prophet saith positively , that he fainteth not , neither is weary , and that there is no searching of his vnderstanding , chap. 40.28 . let all these things prevail with thee , to believe , that if thou hast committed thy cause unto him he will bring it to pass , to a good pass , to so good a pass , as will glorifie god , honour christ , save thee , and shame the devil . fourthly . but fourthly , wouldest thou know whether jesus christ is thine advocate ; whether he has taken in hand to plead thy cause ? then , i ask , dost thou together with what has been mentioned before , wait upon him according to his counsel , until things shall come to a legal issue ! thus must clients do . there is a great many turnings and windings about sutes and tryals at law ; the enemy also with his supersedes , cavils , and motions , often deferrs a speedy issue . wherefore , the man , whose is the concern , must wait , as the prophet said : i will look , said he unto the lord , i will wait for the god of my salvation . but how long , prophet , wilt thou wait ? why , says he , until he plead my cause and execute judgment for me , mich. 7.7 , 8 , 9 , 10. perhaps , when thy cause is tryed , things for the present are upon this issue . thy adversary indeed is cast , but whether thou shalt have an absolute discharge , as peter had , or a conditional one as david , 2 sam. 12.10 , 11 , 14. and as the corinthians had that 's the question . true , thou shalt be compleatly saved at last , but yet whether 't is not best to leave to thee a memento of god's displeasure , against thy sin , by awarding , that the sword shall never depart from thy house ; or that some sore sickness or other distresses shall haunt thee as long as thou livest or perhaps that thou shalt walk without the light of god●s countenance , for several years , and a day . now if any of these three things happen unto thee , thou must exercise patience and wait . thus did david , i waited patiently : and again , he exercises his soul in this vertue , saying , my soul , wait thou only upon him , for my expectation is from him , psal. 62.5 . for now we are judged of the lord , that we may not be condemned with the world : and by this judgment , ( though it sets us free from their damnation ) yet we are involved in many troubles : and perhaps must wait many a day before we can know , that , as to the main , the verdict hath gone on our side . thus therefore in order to thy waiting upon him , without fainting , it is meet , that thou shouldest know the methods of him that manages thy cause for thee , in heaven ; and , suffer not mistrust to break in and bear sway in thy soul : for he will ( at length ) bring th●e forth to the light , and thou shalt behold his righteousness . she also that is thine enemy shall see it , and shame shall cover her that said unto thee , where is thy god ? but what is it to wait upon him according to his counsel ? answ. 1. to wait , is to be of good courage ; to live in expectation , and to look for deliverance , tho thou hast sinn●● against thy god. wait on the lord , be of good courage and he shall strengthen thy heart : wait i say on the lord , psal. 7.14 . psal. 31.24 . 2. to wait upon him , is , to keep his way : to walk humbly in his appointments . wait on the lord and keep his way , and he shall exalt thee to inherit the land , psal. 37.3 . 3. to wait upon him , is , to observe and keep those directions which he giveth thee ; to observe , even while he stands up to plead thy cause . for without this , or not doing this , a man may further marr his cause in the hand of him that is to plead it . wherefore keep thee far from an evil matter , have no correspondence with thine enemy ; walk humbly for the wickedness that thou hast committed ; and loath and abhor thy self , for it in dust and ashes . to these things doth the scripture every where direct us . 4. to wait , is also to encline , to harken to those further directions which thou mayst receive , from the mouth of thine advocate , as to any fresh matters that may forward , and expedite a good issue of thine affair in the court of heaven . the want of this , was the reason , that the deliverance of israel did linger so long in former times . o! says he , that my people had harkened unto me , and israel had walked in my ways ; i should soon have subdued their enemies , and turned mine hand against their adversaries . the haters of the lord should soon have submitted themselves : but their time should have end●●ed forever , psal. 81.13 , 14 , 15. 5. also , if it tarry long , wait for it : do not conclude that thy cause is lost , because , at present , thou dost not hear from court. cry if thou wilt , o when wilt thou come unto me ! but never let such a wicked thought pass through thy heart , saying , this evil is of the lord ; why should i wait upon the lord any longer ? 2 king. 6.33 . 6. but , take heed that thou turnest not thy waiting into sleeping . wait thou must , and wait patiently too , but yet wait with much longing , and earnestness of spirit to see , or hear how matters go above . you may observe , that when a man that dwells far down in the country , and has some business at the term , in this or another of the kings courts , though he will wait his lawyers time and conveniency , yet he will so wait , as still to enquire at the post-house , or at the carriers , or , if a neighbour comes down , from term , at his mouth , for letters , or any other intelligence , if possibly he may arrive to know how his cause speeds , and whether his adversary , or he , has the day . thus , i say , thou must wait upon thine advocate : his ordinances are his post-house , his ministers are his carriers , where tidings from heaven are to be had , and where those that are sued , in that court , by the devil , may , at one time or another , hear from their lawyer , their advocate , how things are like to go . wherefore , i say , wait , at the posts of wisdom's house ; go to ordinances with expectation to hear from thy advocate there . for he will send , in due time ; tho it tarry wait for it , because it will surely come and will not tarry , hab. 2.1 , 2 , 3. and now , soul , i have answered thy request ; and , let me hear what thou sayst unto me . soul. truly , says the soul , methinks , that by what you have said , i may have this blessed jesus to be mine advocate ; for , i think verily , i have entertained him to be mine advocate ; i have also revealed my cause unto him ; yea committed both it and my self unto him . and , as you say , i wait : o i wait ! and my eyes fail with looking upward . fain would i hear , how my soul standeth in the sight of god , and whether my sins , which i have committed ( since light and grace was given unto me ) be , by mine advocate , taken out of the hand of the devil , and by mine advocate , removed as far from me as the ends of the earth are asunder : whether the verdict has gone on my side . and what a shout there was among the angels when they saw it went well with me . but alas ! i have waited , and that a long time ; and have , as you advise , ran from ordinance to minister , and from minister to ordinance , or , as you phrase it , from the post to the carrier , and from the carrier to the post-house , to see if i could hear ought from heaven , how matters went , about my soul there . i have also asked those that pass by the way , if they saw him whom my soul loveth , and if they had any thing to communicate to me , but nothing can i get or find but generals ; as , that i have an advocate there , and that he pleadeth the cause of his people , and that he will throughly plead their cause , but what he has done for me , of that , as yet , i am ignorant . i doubt , if my soul shall , by him , effectually be secured , that yet , a conditional verdict will be awarded concerning me , and that much bitter will be mixed with my sweet , and that i must drink gall and wormwood for my folly : for , if david and asa , and hezekiah , and such good men , were so served , for their sins , 2 chron. 16.7 , 12. why should i look for other dealing at the hand of god ? but as to this , i will endeavour to bear the indignation of the lord because i have sinned against him , isa. 39.3 , 8. and shall count it an infinite mercy , if this judgment comes to me from him , that i may not be condemned with the world , 1 cor. 11.32 . i know , it is dreadful walking in darkness , but if that also shall be the lord's lot upon me , i pray god i may have faith enough to stay upon him till death , and then will the clouds blow over , and i shall see him , in the light of the living . mine enemy , the devil , as you say , is of an inveagling temper , and although he has accused me , before the judgment-seat of god , yet , when he comes to me , at any time , he glavers and flatters , as if he never did mean me harm : but , i think , 't is that he might get further advantage against me . but i carry it now at a further distance than formerly ; and o that i was at the remotest distance , not only from him , but also from that self of mine that laboureth with him for my undoing ! but , altho i say these things now , and to you , yet i have my solitary hours , and , in them , i have other strange thoughts . for thus i think ; my cause is bad : i have sinned , and i have been vile . i am ashamed my self of mine own doings , and have given mine enemy the best end of the staff. the law and reason , and my conscience , plead for him against me and all is true , he puts into his charge against me , that i have sinned more times than there he hairs on my head. i know not of any thing that ever i did in my life but it had flaw , or wrinkle , or spot or some such thing in it . mine eyes have seen vileness in the best of my doings , what then , think you , must god needs see in them ? nor can i do any thing yet , for all i know that i am accused by my enemy before the judgment seat of god , better than what already is imperfect . i lie down in my shame , and my confusion covers my face , i have sinned , what shall i do unto thee , o thou preserver of men ! jer. 3.24 , 25. job 7.20 . reply , well soul , i have heard what thou hast said , and , if all be true which thou hast said , it is good , and gives me ground of hope , that jesus christ is become thine advocate . and , if that be so , no doubt , but thy tryal will come to a good conclusion . and , be not afraid because of the holiness of god ; for thine advocate has this for his advantage , that he pleads before a judge that is just , and against an enemy that is unholy and rejected . nor let the thoughts of the badness of thy cause terrifie thee over much . cause thou hast indeed to be humble , and thou dost well to cover thy face with shame ; and , 't is no matter how base and vile thou art in thine own eyes , provided that it comes not by renewed acts of rebellion , but through a spiritual sight of thine imperfections . only , let me advise thee here to stop ; let not thy shame , nor thy self-abasing apprehension of thy self , drive thee from the firm and permanent ground of hope , which is the promise , and the doctrine of an advocate with the father . no , let not the apprehension of the badness of thy cause do it for as much as he did never yet take cause in hand that was good , perfectly good of it self : and his excellency is , to make a man stand that has a bad cause , yea he can make a bad cause good , in a way of justice and righteousness . and , for thy further encouragement in this matter , i will here bring in the fourth chief head , to wit , to shew , what excellent privileges ( i mean over and above what has already been spoke of ) they have that are made partakers of the benefit of this office. if any man sin , we have an advocate with the father , jesus christ the righteous . first priv. 1. thy advocate pleads to a price paid , to a propitiation made ; and this is a great advantage . yea he pleads to a satisfaction made for all wrongs done , or to be done , by his elect : for by one offering he hath perfected for-ever them that are sanctified , heb. 10.14 . ver . 10. chap. 9.26 . by one offering : that is , by the offering of himself ; by one offering once offered , once offered in the end of the world. this , i say , thine advocate pleads . when satan brings in fresh accusations , for more transgressions against the law of god , he forceth not christ to shift his first plea , i say , he puts him not to his shifts at all . for the price , once paid , hath in it sufficient value ( would god impute it to that end ) to take away the sin of the whole world. there is a man that hath brethren , he is rich , and they are poor , ( and this is the case 'twixt christ and us ) and the rich brother , goeth to his father , and saith , thou art related to my brethren with me ; and out of thy store , i pray thee , let them have sufficient , and , for thy satisfaction , i will put into thy hand the whole of what i have , which perhaps is worth an hundred thousand pounds by the year ; and this other sum , i also give , that they be not disinherited : now will not this last his poor brethren to spend upon a good while ? but christ's worth can never be drawn dry . now , set the case again , that some ill-conditioned man should take notice , that these poor men live all upon the spend , ( and saints do so ) and should come to the good man's house , and complain to him of the spending of his sons , and that while their elder brother stands by : what do you think the elder brother would reply , if he was as good-natured as christ ? why he would say , i have yet with my father in store for my brethren : wherefore then seekest thou to stop his hand ? as he is just , he must give them for their conveniency ; yea , and as for their extravagancies , i have satisfied for them so well , that , however he afflicteth them , he will not disinherit them . i hope you will read and hear this , not like them that say , let us do evil that good may come , but like those , whom the love of christ constrains to be better : however , this is the childrens bread , that which they have need of and without which they cannot live ; and they must have it tho satan should put pins into it , therewith to choak the dogs . and , for the further clearing of this , i will present you with these few considerations : 1. those that are most sanctified , have yet , a body of sin and death in them , rom. 7.24 . and so also it will be while they continue in this world. 2. this body of sin , strives to break out , and will break out , to the polluting of the conversation , ( if saints be not the more watchful ) chap. 6.12 . yea it has broke o●● in most sad manner , and that in the strongest saints , gal. 5.17 . 3. christ offereth no new sacrifice for the salvation of these his people ; for , being raised from the dead , he dies no more , rom 6.9 . so then , if saints sin they must be saved ( if saved at all ) by virtue of the offering already offered ; and if so , then all christ's pleas , as an advocate , are grounded upon that one offering , which before , as a priest , he presented god with , for the taking away of sin. so then , christians l●●e upon this old stock , their t●●●sgressions are forgiven for the sake of 〈◊〉 ●o●th , that ye● 〈◊〉 ●inds in the offering that christ hath o●●●red . and all christ's pleading● as an advocate , are grounded upon the sufficiency , 〈◊〉 worth of that one sacrifice . i mean all his pleadings with his father , as to the charge , which the accuser brings in agai● 〈◊〉 ●hem . for , tho thou art a man of infirmity ; and so incident to nothing , as to stumble and fall , if grace doth not pr●●●● and it always preventeth not ; ) yet the 〈…〉 worth of the price that was once paid for thee , is not yet worn out , and christ , as an advocate , still pleadeth ( as occasion is given ) that , with success , 〈◊〉 thy salvation . and this privilege they 〈…〉 indeed have christ for their advo●●●● 〈…〉 i put it here in the first place , because all other do depend upon it . priv. 2. secondly , thine advocate , as he pleadeth a price already paid , so , and therefore , he pleads for himself as for thee . we are all concerned in one bottom ; if he sinks we sink , if we sink he sinks . give me leave to make out my meaning . 1. christ pleads the value and virtue of the price of his blood and sacrifice for 〈◊〉 and admit of this horrible supposition , a little for argument's sake , that tho christ pleads the worth of what , as priest , he offereth , yet , the soul , for whom he so pleads , perishes eternally . now where lieth the fault ? in sin ; you say tru●● ; but it is , because there was more virtue in sin to damn , than there w●●● 〈◊〉 ▪ blood pleaded by christ , to save : 〈…〉 pleaded his merit , he put it into the balance against sin , but sin hath weighed down the soul of the sinner to hell , notwithstanding the weight of merit that he did p●● i● against it . now , what 's the result but that the advocate goes down , as well as we , we to hell , and he in esteem ? wherefore , i say , he is concerned with us , his credit , his honour , his glory , and renown , flies all away , if those , for whom he pleads , as an advocate , perish for want of worth , in his sacrifice pleaded : 〈◊〉 shall this ever be said of christ , or will it be found , that any , for whom christ , as advocate , pleads , yet perish for want of worth in the price , or of neglect in the advocate to plead it ? no , no , himself is concerned , and that as to his own reputation and honour , and as to the value , and virtue of his blood , nor will he lose these for want of pleading for them concerned in this office. 2. i argue again : christ , as advocate , must needs be concerned in his plea ; for that every one , for whose salvation he advocates , is his own . so then , if he loses , he loses his own , his substance & inheritance . thus if he lose the whole , and if he lose a part , one , any one of his own , he loseth part of his all , and of his fulness : wherefore , we may well think , that christ , as advocate , is concerned , 〈◊〉 concerned with his people , and therefore will thoroughly plead their cause . suppose a man should have an horse , tho ●ame , and a piece of ground , tho somewhat barren ; yet , if any should attempt to take these away , he would not sit still and so lose his own . no , saith he , since they are mine own , they shall cost me five times more than they are worth , but i will maintain my right . i have seen men , sometimes , strongly ingaged in law for that , which , when considered by itself , one would think , was not worth regarding . but when i have asked them , why so concerned for a thing of so little esteem ? they have answered , o! 't is some of that by which i hold a title of honour , or my right to a greater in come , and therefore i will not lose it . why , thus is christ engaged ; what he pleads for , is his own , his all , his fulness ; yea , 't is that by which he holds his royalty , for he is king of saints , rev. 15 3. joh. 6.37 , 38 , 39. psal. 16.5 , 6. 't is part of his estate ▪ and that by which he holds some of his titles of honour , eph. 5.6 . jer. 51.34 . rom. 11.26 . heb. 2.10 . saviour , redeemer , deliverer and captain , are some of his titles of honour : but , if he loseth any of those , upon whose account he weareth these titles of honour , for want of virtue in his plea , or for want of worth in his blood , he loseth his own ; and not only so , but also part of his royalty ; and does also diminish , and l●y a blot upon his glorious titles of honour . and he is jealous of his honour , his honour he will not give to another . wherefore , he will not , ( be not afraid ) he never will leave nor forsake those , who have given themselves unto him , and for whom he is become an advocate with the father , to plead their cause : even because thou art one , one of his own , one by whom he holdeth his glorious titles of honour . obj. o but i am but one , and a very sorry one too : and what 's one , specially such an one as i am ? can there be a miss of the loss of such an one ? answ. one and one makes two , and so ad infinitum . christ cannot lose one , but as he may lose more , and so , in conclusion , lose all . but of all that god has given him he will lose nothing , joh. 6.38 , 39. besides , to lose one , would encourage satan , disparage his own wisdom , make him uncapable of giving in , at the day of account , the whole tale to god , of those that he has given him . further , this would dishearten sinners and make them afraid of venturing their cause , and their souls in his hand ; and would , as i said before , either prove his propitiation , in some sense , ineffectual , or else himself defective in his pleading of it . but , none of these things must be supposed . he will throughly plead the cause of his people , mic. 7. execute judgment for them , bring them out to the light , and cause them to behold his righteousness . priv. 3. thirdly , the plea of satan is groundess ; and that 's another privilege . for , albeit thou hast sinned , yet , since christ before has paid thy debt , and also paid for more ; since thou hast not yet run beyond the price of thy redemption ; it must be concluded , that satan wants a good bottom to ground his plea upon , and therefore must , in conclusion , fail of his design . true , there is sin committed , there is a law transgressed ; but there is also a satisfaction for this transgression , and that which super-abounds . so ●ho there be sin , yet there wants a foundation for a plea. joshua was cloathed with filthy garments , but christ had other garments prepared for him ; change of raiment : wherefore iniquity , as to the charge of satan , vanishes . and the angel answered and said , take away the filthy garments from him , [ this intimates that there was no ground , no sufficient ground for satan's charge ; ] and to him , he said , behold , i have caused thine iniquity to pass from thee , and will cloath thee with change of raiment , josh. 3.4 . now , if there be no ground , no sound and sufficient ground , to build a charge against the child upon , i mean , as to eternal condemnation , for that 's the thing contended for ; then , as i said , satan must fall like lightning to the ground , and be cast over the bar , as a corrupt , and illegal pleader : but this is so , as , in part , is proved already , and will be further made out by that which follows . they that have , indeed , christ to be their advocate are themselves , by virtue of another law , than that against which they have sinned , secured from the charge that satan brings in against them . i granted before that the child of god has sinned , and that there is a law that condemneth for this sin : but here is the thing , this child is removed by an act of grace into , and under another law. for we are not under the law , rom. 6.14 . chap. 8.1 . and so consequently there is now no condemnation for them : wherefore , when god speaketh of his dealing with his , he saith , it shall not be by their covenant , ezek. 16.61 . that is , not by that of the law ; they then being not under the law. what if a plea be commenced against them , a plea for sin , and they have committed sin ; a plea grounded upon the law , and the law takes cognisance of their sin ? yet , i say , the plea wants a good bottom , for that the person , thus accused , is put under another law. hence he says , sin shall not have dominion over you , for you are not under the law. if the child was under the law , satan's charge would be good , because it would have a substantial ground of support , but since the child is dead to the law , gal. 2.16 . and that also dead to him ; for both are true , as to condemnation , rom. 7.6 . how can it be that satan should have a sufficient ground for his charge , tho he should have matter of fact , sufficient matter of fact , that is sin ? for by his change of relation , he is put out of the reach of that law. there is a woman , a widow , that oweth a sum of money , and she is threatned to be sued for the debt ; now what doth she , but marrieth ; so , when the action is commenced against her as a widow , the law finds her a married woman , what now can be done ? nothing to her , she is not who she was , she is delivered from that state by her marriage . if any thing be done , it must be done to her husband . but , if satan will sue christ , for my debt , he oweth him nothing : and , as for what the law can claim of me , while i was under it , christ has delivered me by redemption , from that curse , being made a curse for me , gal. 3.13 . now , the covenant into which i am brought , by grace , by which also i am secured from the law , is not a law of sin and death , as that is from under which i am brought , rom. 8.2 . but a law of grace and life ; so that satan cannot come at me , by that law and by grace , i am by th●t secured also from the hand , and mouth and s●ing● of all other : i mean still as to an eternal concern . wherefore god saith , if we break his law , the law of works , he will visit our sin with a rod , and our iniquity with stripes , but his covenant , his new covenant , will he not break , psal. 89.30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. but will still keep close to that , and so secure us from eternal condemnation . christ also is made the mediator of tha covenant , and therefore an advocate by that : for his priestly office , and advocateship are included by his mediation . wherefore , when satan pleads by the old , christ pleads by the new covenant , for the sake of which , the old one is removed . in that he saith , a new covenant , he hath made the first old ; now , that which decayeth and waxeth old , is ready to vanish away , heb 8.13 . so then , the ground of plea is with jesus christ , and not with our accuser . now what doth christ plead , and what is the ground of his plea ? why , he pleads for exemption and freedom from condemnation , tho by the law of works , his children have deserved it : and the ground for this his plea , as to law , is , the matter of the covenant it self . for thus it runs , for i will be merciful to their vnrighteousness , and their sins and iniquities will i remember no more , ver . 12. now here is a foundation , a foundation in law , for our advocate to build his plea upon ; a foundation in a law not to be moved , or removed , or made to give place , as that is forced to do , upon which satan grounds his plea against us . men , when they plead before a judge , use to plead matter of law. now , suppose there is an old law in the realm by which men deserve to be condemned to death ; and there is a new law in this realm , that secureth men from that condemnation , which belongs to them by the old ; and suppose also that i am compleatly comprehended by all the provisoes of the new law , and not , by any tittle thereof , excluded from a share therein : and suppose again , that i have a brangling adversary that pursues me by the old law , which yet cannot in right touch me , because i am interested in the new ; my advocate also is one that plead● by the new law , where only there is a ground of plea : shall not now mine adversary feel the power of his plea to the delivering of me , and the putting of him to shame ? yes verily , specially since the plea is good , the judge just ; nor can the enemy find any ground for a dem●● to be put in against my present discharge in open court , and that by proclamation : specially since my advocate has also , by his blood , fully satisfied the old law , that he might establish the new , heb. 10 9 , 10 , 11 , 12. priv. 4. fourthly , since that which goeth before is true , it follows , that he that entereth his plea against the children must needs be overthrown . for always , before just judges 't is the right that taketh place . judge the right , o lord , said david , or let my sentence come forth from thee , according to the law of grace . and he that knows what strong ground , or bottom our advocate has for his pleadings , and how satan's accusations are without sound foundation , will not be afraid , he speaking in christ , to say , i appeal to god almighty , since christ is my advocate by the new law , whether i ought to be condemned to death and hell for what satan pleads against me by the old. satan urgeth that we have sinned , but christ pleads to his propitiatory sacrifice , and so satan is over-thrown . satan pleads the law of works , but christ pleads the law of grace : further , satan pleads , the justice and holiness of god against us : & there , the accuser is over-thrown again . and to them christ appeals , and his appeal is good , since the law testifies to the● sufficiency of the satisfaction that christ has made thereto by his obedience , rom. 3.22 , ●3 . & also , since by another covenant god himself has given us to jesus christ , & so delivered us from the old. wherefore you read nothing as an effect of satans pleading against us , but that his mouth is stopp'd ; as appears by the 3. of zechariah , and that he is cast ; yea cast down , as you have it in the 12. of the revelations . indeed when god admits not , when christ wills not to be an advocate , and when satan is bid stand at the right hand of one accused , psal. 109.6 , 7. to inforce , by pleading against him , the things charged on him by the law ; then he can prevail , prevail for-ever against such a wretched one : but , when christ stands up to plead , when christ espouses this or that man's cause ; then satan must retreat , then he must go down . and this necessarily flows from the text , we have an advocate , a prevailing one , one that never lost cause , one that always puts the childrens enemy to the rout before the judgment-seat of god. this therefore is another privilege that they have , who have jesus christ for their advocate : their enemy must n●eds be overthrown , because both law and justice is on the other side . priv. 5 fifthly , thine advocate has pity for thee , and g●eat indignation against thine accuser : and these are two excellent things . when a lawyer hath pity for a man , whose cause he pleadeth , it will ingage him much ; but when he has indignation also against the man's accuser , this will yet engage him more . now , christ has both these , and that not of humour , but by grace , and justice ; grace to us , and justice to our accuser . he came down from heaven that he might be a priest , and returned thither again , to be priest and advocate for his : and in both these offices , he levelleth his whole force and power against thine accuser . for this cause was the son of god manifest , that he might destroy the works of the devil , joh. 3.8 . cunning men will , if they can , entertain such an one to be their advocate , who has a particular quarrel against their adversary : for thus , think they , he that is such , will not only plead for me , but for himself , and to right his own wrongs also , and , since ( if it be so , and it is so here ) my concerns and my advocate 's are interwoven , i am like to fare much the better , for the anger that is conceived in his heart against him . and this , i say , is the childrens case ; their advocate , counteth their accuser his greatest enemy , a●d waiteth for a time to take vengeance , and he usually then takes the opportunity , when he has ought to do for his people against him . hence he says , the d●y of vengeance is in my heart and the year of my redeemed is come , isa 63.3 , 4. i do not say that this revenge of christ , is , as oft times is a mans , of spite , prejudice , or other irregular lettings out of passions ; but it ariseth from righteousness and truth . nor can it be , but that jesus must have a desire to take vengeance on his enemy and ours , since holiness is in him , to the utmost bounds of perfection . and i say again , that in all his pleading , as an advocate , as well as in his offering as a priest , he has a hot and slaming desire and design to ●ight himself upon his f●● and ours . hence he triumphed over him , when he died for us upon the cross , and designed the spoiling of his principality , while he poured out his blood for us before the face of god , col. 2.14 , 15. we then have this advantage more , in that christ is our advocate , our enemy is also his , and the lord jesus counts him so . priv. 6. sixthly , as thine advocate , so thy judge holdeth thine accuser for his enemy also . for it is not of love to righteousness and justice that satan accuseth us to god , but that he may destroy the workmanship of god. wherefore he also sighteth against god , when he accuseth the children . and this thy father knows right well : he must therefore needs distinguish between the charge , and the mind that brings it : specially when what is charged upon us is under the gracious pr●mise of a pardon ( as i have shewed it is . ) shall not the judge then hear his son , ( for our advocate is his son ) in the cause of one that he favours , and that he justly can against an enemy , who seeks his dishonour , and the destruction of his eternal designs of grace ? a mention of the judges son , goes far with country-men , and great striving there is , with them , who have great enemies and bad causes , to get the judges son to plead ; promising themselves that the judge is as like to hear him , and to yield a verdict to his plea , as to any other lawyer . but what now shall we say concerning our judge's son , who takes part , not only with his children , but with him , and with law and justice , in pleading against our accuser ? yea , what shall we say when both judge , and advocate and law are all bent to make our persons stand and escape , whatever , and how truly soever the charge and accusation is , by which we are assaulted of the devil . and yet , all this is true , wherefore here is another privilege of them that have jesus for their advocate . priv. 7. seventhly , another privilege that they have , who have jesus christ for their advocate , is , that he is undaunted and of a good courage , as to the cause which he undertakes : for that 's a requisite qualification for a lawyer , to be bold and undaunted in a man's cause : such an one is coveted , especially by him that knows he has a brazen-faced antagonist . wherefore he saith that he will set his face like a flint , isa. 50.5 , 6 , 7. when he stands up to plead the cause of his people . lawyers , of all men , need this courage , and to be above others men of hard fore-heads , because of the affronts that sometimes they meet with , be their cause never so good ▪ in the face , sometimes , of the chief of a kingdom . now christ is our lawyer and stands up to plead , not only sometimes , but always for his people , before the god of gods , and that not in a corner , but while all the host of heaven stands by both on the right hand and on the left. nor is it to be doubted , but that our accuser brings many a sore charge against us , into the court : but , however , we have an advocate that is valiant and courageous : one that will not fail nor be discouraged till he has brought judgment into victory . hence john inserts his name , saying , if any man sin , we have an advocate with the father , jesus christ. men love to understand a man , before they commit their cause unto him , to wit , whether he be fitly qualified for their business . well , here 's an advocate propounded ; an advocate to plead our cause against our foe . but what is he ? what 's his name ? is he qualified for my business ? the answer is , 't is jesus christ. how ! jesus christ ! what , that old friend of publicans and sinners ! jesus christ ! he used never to fail , he used to set his face like a flint against satan , when he pleadeth the cause of his people . is it jesus christ , says the knowing soul , then he shall be mine advocate ? for my part , i have often wondred , when i have considered , what sad causes jesus christ sometimes takes in hand , and for what sad souls he sometimes pleads with god his father ; he had need of a face as hard as flint , else how could he bear up in that work , in which , for us , sometimes he is employed . a work enough to make angels blush . some , indeed , will lightly put off this , and say , it is his office , but i say , his office notwithstanding , the work in it self is hard , exceeding hard ; when he went to die , had he not despised the shame , he had turned his back upon the cross , and left us in our blood : and now it is his turn to plead , the case would be the same , only he can make argument upon that , which to us seems to yield no argument at all , to take courage to plead for a joshua , for a joshua cloathed , cloathed with filthy garments . he , saith he , that is ashamed of me and my words in this adulterous generation , of him will i be ashamed , &c. mark 8.38 . hence it follows that christ will be ashamed of some , but why not ashamed of othe●s ? it is not because their cause is good , but because they are kept from denying of him professedly ; wherefore , for such , he will force himself and will set his face like a flint , and will , without shame , own , plead , and improve his interest with god for them , even for them , whose cause is so horribly bad and gross , that themselves do blush while they think thereof . but what will not love do ? what will not love bear with ? and what will not love suffer ? of all the offices of jesus christ , i think this tryeth him as much as any . true , his offering himself in sacrifice , tryed him greatly , but that was but for a while ; his grapling as a captain with the curse and death and hell tryed him much , but that also was but for a while : but this office of being an advocate , tho it meeteth not with such sudden depths of trouble , yet , what it wants in shortness it may meet with in length of time . i know christ being raised from the dead , dies no more . yet he has not left off , tho in heaven , to do some works of service for his saints on earth : for there he pleads as an advocate , or lawyer for his people , heb. 8.1 , 2. and let it be , that he has no cause of shame , when he standeth thus up to plead for so vile a wretch as i , who have so vilely sinned ; yet i have cause to think , that well he may , and to hold my hands before my face for shame : and to be confounded with shame , while he , to fetch me off from condemnation for my transgressions , sets his face like a flint to plead for me , with god , and against my accuser . but thus much for the seventh privilege that they have by christ , who have him for their advocate . priv. 8. eightly , another privilege that they have , who have jesus christ to be their advocate , is this ; he is always ready , always in court , always with the judge , then and there to oppose , if our accuser comes , and to plead against him what is pleadable for his children . and this the text implies , where it saith , we have an advocate with the father : always with the father . some lawyers , tho they are otherwise able and shrewd , yet not being always in court , and ready , do suffer their poor clients to be baffled and nonsuited by their adversary ; yea it so comes to pass , because of this neglect , that a judgment is got out against them , for whom they have undertaken to plead , to their great perplexity and damage . but no such opportunity can satan have of our advocate , for he is with the father , always with the father ; as to be a priest , so to be an advocate : we have an advocate with the father . it is said of the priests , they wait at the altar , and that they give attendance there , 1 cor. 9.13 . also of the magistrate , that , as to his office , he should attend continually on this very thing . and as these , so christ , as to his office of an advocate , attends continually upon that office with his father , rom. 13.6 . we have an advocate with the father ; always with the father . and truly such an advocate becomes the children of god , because of the vigilancy of their enemy : for 't is said of him , that he accuseth us day and night , rev. 12.10 . so unweariedly doth he both seek and pursue our destruction . but behold , how we are provided for him , we have an advocate with the father . if he comes a-days , our advocate is with the father ; if he comes a-nights , our advocate is with the father . thus then is our advocate ready to put check to satan , come he when he will , or can , to accuse us to the father . wherefore these two texts are greatly to be minded ; one of them for that it shews us the restlessness of our enemy , the other for that it shews us the diligence of our advocate . that also in the hebrews shews us the carefulness of our advocate , where it saith , he is gone into heaven , now to appear in the presence of god for us , heb. 9.24 . now , just the time present . now , the time always present : now , let satan come when he will. nor is it to be omitted , that this word , that thus specifies the time , the present time , doth also conclude it to be that time in which we are imperfect in grace , in which we have many failings , in which we are tempted and accused of the devil to god : this is the time , and in it , and every whit of it , he now appeareth in the presence of god for us . o the diligence of our enemy ! o the diligence of our friend , the one against us , the other for us , and that continually . if any man sin , we have an advocate with the father , jesus christ the righteous . this then , that jesus christ is always an advocate with the father for us , and so continually ready to put a check to every accusation that satan brings into the presence of god against us , is another of the privileges that they have , who have jesus christ for their advocate . priv. 9. ninthly , another privilege that they have , who have jesus christ to be their advocate , is this , he is such an one that will not by bribes , by flattery nor fair pretences , be turned aside from pursuing of his clients business . this was the fault of lawyers in old time , that they would wrest judgment for a bribe : hence the holy one complained , that a bribe did use to blind the eyes of the wise , and pervert the judgment of the righteous , 1 sam. 12.3 . amos 5.12 . deut. 16.19 . there are three things in judgment , that a lawyer must take heed of : one is the nature of the offence , the other is the meaning , and intendment of the law-makers , and a third is to plead for them in danger without respect to affliction or reward . and this is the excellency of our advocate , he will not , cannot be byassed to turn aside from doing judgment . and this the apostle intendeth when he calleth our advocate , jesus christ the righteous . we have an advocate with the father , jesus christ the righteous . or as another prophet calls him , to wit , the just lord , one that will do no iniquity , that is , no unrighteousness , in judgment , zeph. 3.5 . he will not be provoked to do it , neither by the continual sollicitations of thine enemy , nor by thy continual provocations , wherewith , by reason of thy infirm condition , thou dost often tempt him to do it . and remember , that thy advocate pleads by the new covenant , and thine adversary accuses by the old ; and again remember that the new covenant is better and more richly provided with grounds of pleading for our pardon and salvation , than the old can be with grounds for a charge to be brought in by the devil against us , suppose our sin be never so heinous . 't is a better covenant , established upon better promises . now put these two together ; namely that jesus christ is righteous , and will not swerve in judgment : also that he pleads for us by the new law , with which satan hath nothing to do , nor ( had he ) can he by it , bring in a plea against us , jer. 31.29 , 30 , 31 , 32 , 33 , 34. ezek. 36.25 , 26 , 27 , 28 , 29 , 30. heb. 8.8 , 9 , 10 , 11 , 12 , 13. because that law in the very body of it , consists in free promises of giving grace unto us , and of an everlasting forgiveness of our sin. o children , your advocate will stick to the law , to the new law , to the new and everlasting covenant , and will not admit that any thing should be pleaded by our foe , that is inconsistent with the promise of the gift of grace , and of the remission of all sin. this therefore is another privilege that they are made pertakers of who have jesus christ to be their advocate . he is just , he is righteous , he is jesus christ the righteous . he will not be turned aside to judge awry , either of the crime , the law , or for favour or affection . nor is there any sin , but what is pardonable , committed by those that have chosen jesus christ to be their advocate . priv. 10. tenthly , another privilege that they have , who have jesus christ to be their advocate , is this , the father has made him , even him that is thine advocate , the vmpire and judge in all matters that have , do or shall fall out 'twixt him and us . mark this well . for when the judge himself , before whom i am accused , shall make mine advocate the judge of the nature of the crime , for which i am accused , and of matter of law , by which i am accused , to wit , whether it ▪ is in force against me , to condemnation , or whether , by the law of grace , i am set free : ( specially , since before my advocate has espoused my cause , promised me deliverance , and pleaded my right to the state of eternal life ) must it not now go well with me ? yes , verily . the judge then making thine advocate the judge , for he hath committed all judgment unto the son , joh. 5.22 . hath done it also for thy sake , who hast chosen him to be thine advocate . 't was a great thing that happened to israel , when joseph was become their advocate , and when pharoah had made him a judge : thou , says he , shalt be over my house , and according to thy word shall all my people be ruled . see , i have set thee over all the land of egypt ; and without thee shall no man lift up his hand or foot in all the land of aegypt : only in the throne , i will be greater than thou , gen. 41.39 , 4● , 44. joseph in this was a type of christ , and his goverment here , of the government of christ for his church . kings seldom make a man's judge his advocate ; they seldom leave the issue of the whole affair to the arbitration of the poor man's lawyer . but , when they do , methinks it should even go to the hearts desire of the client , whose the advocate is : specially when as i said before , the cause of the client is become the concern of the advocate ; and that they are both wrapt up in the self same interest ; yea , when the judge himself also is therein concerned : and yet thus it is with that soul who has jesus christ for his advocate . what sayst thou poor heart to this ? the judge , to wit , the god of heaven , has made thy advocate arbitrator in thy business : he is to judge , god has referred the matter to him , and he has a concern in thy concern , an interest in thy good speed . christian man , dost thou hear ? thou hast put thy cause into the hand of jesus christ , and hast chosen him to be thine advocate to plead for thee before god and against thy adversary ; and god has referred the judgment of that matter to thy advocate ; so that he has power to determine the matter . i know satan is not pleased with this , he had rather things should have been referred to himself , and then woe had been to the child of god : but , i say , god has referred the business to jesus christ , has made him vmpire , and judge in thine affair . art thou also willing that he should decide the matter ? canst thou say unto him as david , judge me , and plead my cause , o lord , psal. 43.1 . o the care of god towards his people , and the desire of their welfare . he has provided them an advocate , and he has referred all causes , and things , that may by satan be objected and brought in against us , to the judgment and sentence of christ our advocate . but , to come to a conclusion for this , and therefore , priv. 11. eleventhly , the advantage that he has , that has the lord jesus for his advocate , therefore is very great . thy advocate has the cause , has the law , has the judge , has the purse , and so consequently has all that is requisite for an advocate to have . since together with these , he has heart , he has wisdom , he has courage , and loves to make the best improvement of his advantages , for the benefit of his client . and that which adds to all , is , he can prove the debt paid , about which satan makes such ado ; a price given for the ramsom of my soul , and for the pardon of my sins . lawyers do use to make a great matter of it , when they can prove , that that very debt is paid , for which their client is sued at the law. now this christ jesus himself is witness to : yea , he himself has paid it , and that out of his own purse , for us , with his own hands , before and upon the mercy-seat according as the law requireth , lev. 16.13 , 14 , 15. heb. 9.11.14.15 , 16 , 23 , 24. what then can accrue to our enemy , or what advantage can he get by his thus vexing and troubling of the children of the most high ? certainly nothing , but , as has been said already , to be cast down . for the kingdom of our god , which is a kingdom of grace , and the power of his christ will prevail . sampson's power lay in his hair , but christ's power , his power to deliver us from the accusation and charge of satan , lieth in the worth of his undertakings . and hence it is said again and they overcame him by the blood of the lamb , rev. 12.10 , 11 , 12. and he was cast out , and down . and thus much for the privileges that those are made pertakers of who have jesus christ to be their advocate . i come now to the sixth & last thing , which is , to shew you , what necessity there is that christ should be our advocate . that christ should be a priest to offer sacrifice , a king to rule , and a prophet to teach , all seeing men acknowledge , is of necessity ; but , that he should be an advocate , a pleader for his people , few see the reason of it . but he is an advocate , and as an advocate , has a work and imploy distinct from his priestly , kingly , or prophetical office : john says , he is our advocate , and signifieth also the nature of his work as such , in that very place , where he asserteth his office. as also i have shew'd you in that which goes before : but , having already shewed you the nature , i will now shew you the necessity of this office. first , it is necessary , for the more full and ample vindication of the justice of god , against all the cavils of the infernal spirits . christ died on earth , to declare the justice of god to men , in his justifying of the ungodly . god standeth upon the vindication of his justice , as well as upon the act thereof : hence the holy ghost , by the prophets and apostles , so largely disputeth for the vindication thereof , rom. 3.24 . isa. jer. mal. while it asserteth the reality of the pardon of sin , the justification of the unworthy , and their glorification with god , rom. 3 chap. 4. chap. 8. gal. 3 and 4. i say , w●●●e it disputeth the justness of thi● high act of god , against the cavils of implacable s●●ners ▪ now the prophets and apostles in those disputes by which they seek to vindicate the justice of god , in the salvation of sinners , are not only ministers of god to us , but advocates for him : since , as elihu has it , they speak on god's behalf , job 36.2 . or , as the margent has it , i will shew thee that there are yet words for god ; words to be spoken , and pleaded against his enemies , for the justification of his actions . now , as it is necessary , that there should be advocates , for god on earth , to plead for his justice and holiness , while he saveth sinners , against the cavils of an ungodly people ; so it is necessary that there should be an advocate also in heaven , that may there vindicate the same justice and holiness of god , from all those charges that the fallen angels are apt to charge it with , while it consenteth that we , tho ungodly , should be saved . that the fallen angels are bold enough to charge god , to his face , with vnjustness of language , is evident in the first and second of job : and , that they should not be as bold to charge him with unjustness of actions , nothing can be shewed to the contrary : further , that god seeks to clear himself of this unjust charge of satan , is as manifest ; for all the troubles of his servant job were chiefly for that purpose : and why he should have one also in heaven , to plead for the justness of his doings , in the forgiveness and salvation of sinners , appears also as necessary , even because there is one , even an advocate with the father , or on the father's side , seeking to vindicate his justice , while he pleadeth with him , for us , against the devil and his objections . god is wonderfully pleased with his design in the saving of sinners ; it pleases him at the heart : and since he also is infinitely just , there is need , that an advocate should be appointed to shew , how in a way of justice , as well as mercy , the sinner may be saved . the good angels did not at first see so far into the mysteries of the gospel of the grace of god , but that they needed further light therein , for the vindication of their lord , as servants : wherefore they yet did pry , and look narrowly into it further , and also bowed their heads and hearts to learn yet more , by the church , of the manifold wisdom of god , 1 pet. 1.12 . eph. 3.9 , 10. and if the standing angels were not yet , to the utmost , perfect in the knowledge of this mistery , ( and yet surely they must know more thereof , than those that fell could do , ) no wonder if those devils , whose emnity could not but animate their ignorance , made , and do make their cavils against justice , insinuating that it is not impartial and exact , because it , as it is just , justifieth the ungodly . that satan will quarrel with god , i have shewed you , and that he will also dispute against his works with the holy angels , is more than intimated by the apostle jude , jude 9. and why not quarrel with , and accuse the justice of god as unrighteous for consenting to the salvation of sinners ? since his best qualifications are most profound and prodigious attempts to dethrone the lord god of his power and glory . nay all this is evident since we have an advocate with the father , jesus christ the righteous . and again , i say , 't is evident that one part of his work , as an advocate , is to vindicate the justice of god , while he pleadeth for our salvation ; because he pleadeth a propitiation . for a propitiation respecteth god , as well as us , the appeasing of his wrath and the reconciling of his justice to us , as well as the redeeming of us from death and hell. yea it therefore doth the one , because it doth the other . now if christ , as an advocate , pleadeth a propitiation with god , for whose conviction doth he plead it ? not for god's , for he has ordained it , allows it , and gloriously acquiesces therein , because he knoweth the whole virtue thereof . it is therefore for the conviction of the fallen angels , and for the confounding of all those cavils that can be invented and objected against our salvation , by those most subtil , and envious ones . but , secondly , there is matter of law to be objected and that both against god and us . at least there seems to be so , because of the sanction that god has put upon the law , and also , because we have sinned against it . god has said in the day thou eatest thereof , thou shalt surely die ; and , the soul that sinneth it shall die . god also standeth still upon the vindication of his justice , he also saveth sinners . now , in comes our accuser , and chargeth us of sin , of being guilty of sin , because we have transgressed the law. god also will not be put out of his way and steps of grace to save us , also he will say he is just and righteous still . i , but these are but sayso●s , how shall this be proved ? why , now here is room for an advocate that can plead to matter of law , that can preserve the sanction of the law , in the salvation of the sinner . he shall magnifie the law and make it honourable , isa. 42.21 . the margent saith , and ma●● him honourable . that is , he shall save the sinner and preserve the holiness of the law and the honour of his god. but who is this ●hat can do this ? it is the servant of god , saith the prophet , ver . 1. ver . 13. the lord , a man of war. but how can this be done by him ? the answer is , it shall be done , for god is well pleased for his righteousness sake . for 't is by that that he magnifies the law and makes his father honourable . that is , he as a publick person , comes into the world , under the law , fulfils it , and having so done , he gives that righteousness away ; for he , as to his own person , never had need thereof : i say he gives that righteousness to those that have need , to those that have none of their own , that righteousness might be imputed to them . this righteousness then he presenteth to god for us , and god , for this righteousness sake , is well-pleased that we should be saved , and for it can save us , and secure his honour , and preserve the law in its sanction . and this christ pleadeth against satan as an advocate with the father for us . by which he vindicates his fathers justice , holdeth the child of god , notwithstanding his sins , in a state of justification , and utterly overthroweth and confoundeth the devil . for christ , in pleading thus , appeals to the law it self . if he has not done it justice . saying , most mighty law , what command of thine have i not fulfilled ? what demand of thine have i not fully answered ? where is that jot , or tittle of the law that is able to object against my doings , for want of satisfaction ? here the law is mute , it speaketh not one word , by way of the least complaint , but rather testifies of this righteousness that it is good and holy , rom. 3.22 , 23. rom. 5 . 1● , 16 , 17 , 18 , 19. now then , since christ did this as a publick person , it follows , that others must be justified thereby . for that was the end , and reason of christ's taking upon him to do the righteousness of the law. nor can the law object against the equity of this dispensation of heaven . for why might not that god who gave the law his being and his sanction , dispose as he pleases , of the righteousness which it commendeth ? besides , if men be made righteous , they are so , and if by a righteousness which the law commendeth , how can fault be found with them by the law ? nay , it is witnessed to by the law and the prophets , who consent , that it should be unto all and upon all them that believe , for their justification , rom. 3.20 , 21. and , that the mighty god suffereth the prince of the devils to do with the law what he can , against this most wholesome and godly doctrine , it is , to shew the truth , goodness and permanency thereof . for this is as who should say , devil do thy worst . when the law is in the hand of an easie pleader , tho the cause that he pleadeth be good , a crafty opposer may overthrow the right , but here is the salvation of the children in debate , and whether it can stand with law and justice . the opposer of this is the devil , his argument against it is the law , he that defends the doctrine , is christ , the advocate , who , in his plea , must justifie the justice of god , defend the holiness of the law , and save the sinner from all the arguments , pleas cavils , stops and demurrs , that satan is able to put in against it . and this he must do fairly , righteously , simply , pleading the voice of the self-same law for the justification of what he standeth for , which satan pleads against it . for , tho it is by the new law that our salvation comes , yet by the old law , is the new law approved of , and the way of salvation thereby , by it consented to . this shews therefore that christ is not ashamed to own the way of our justification and salvation , no not before men and devils : it shews also that he is resolved to dispute and plead for the same , tho the devil himself shall oppose it . and , since our adversary pretends a plea in law against it , 't is meet , that there should be an open hearing before the judge of all about it : but for as much as we neither can nor dare appear to plead for our selves , our good god has thought fit we should do it by an advocate : we have an advocate with the father , jesus christ the righteous . this therefore is the second thing that shews the need that we have of an advocate ; to wit , our adversary pretends that he has a plea in law against us , and that by law we ●●●uld be otherwise disposed of than to ●e made possessors of the heavenly kingdom . but , thirdly , there are many things relating to the promise to our life , and to the threatnings that minister matter of question and doubt ; and give the advantage of objections unto him that so eargerly desireth to be putting in cavils against our salvation ; all which it hath pleased god to refel by jesus christ our advocate . 1. there are many things relating to the promises , as to the largeness and straitness of words , as to the freeness and conditionality of them , which we are not able so well to understand ; and therefore , when satan dealeth with us , about them , we quickly fall to the ground before him ; we often conclude that the words of the promise , are too narrow and strait to comprehend us , we also think verily that the conditions of some promises do utterly ●●ut us out from hope of justification and life . but our advocate who is for us , with the father , he is better acquainted with , and learned in this law , than to be ba●●e● out with a bold word or two , isa. ●0 . 4 . or with a subtil piece of hellish sophistication . he knows the true purport , intent , meaning , and sense of every promise , and piece of promise , that is in the whole bible , and can tell how to plead it , for advantage , against our accuser ; and doth so : and i gather it not only from his contest with satan for joshua , zech. 3. and from his conflict with him in the wilderness , mat. 4. and in heaven , rev. 14. but also from the practice of satan's emissaries here . for what his angels do , that doth he . now there is here nothing more apparent , than that the instruments of satan do plead against the church , from the pretended intricacy , ambiguity , and difficulty of the promise , whence i gather , so doth satan before the tribunal of god , but there we have one to match him , we have an advocate with the father , that knows law and judgment better than satan , and statute and commandment , better than all his angels : and by the verdict of our advocate , all the words , and limits , and extensions of words , with all conditions of the promises , are expounded and applyed . and hence it is , that it sometimes falleth so out , that that very promise that we have thought could not reach us to comfort us by any means , has at another time swallowed us up with joy unspeakable : christ the true prophet has the right understanding of the word , as an advocate , has pleaded it before god against satan , and having overcome him at the common law , he hath sent to let us know it by his good spirit , to our comfort , and the confusion of our enemy . again , 2. there are many things relating to our lives , that minister to our accuser , occasions of many objections against our salvation ; for , besides our daily infirmities , there are in our lives , gross sins ; many horrible backslidings ; also we oft-times suck and drink in many abominable errors and deceitful opinions , of all which satan accuseth us before the judgment-seat of god , and pleadeth hard , that we may be damned forever for them . besides , some of these things are done after light received , against present convictions and disswasions to the contrary , against solemn engagement to amendment , when the bonds of love were upon us , jer. 2.20 . these are crying sins , they have a lo●d voice in themselves against us , and give to satan great advantage and boldness to sue for our destruction before the bar of god. nor doth he want skill to aggravate , and to comment profoundly upon all occasions , and circumstances that did attend us , in these our miscarriges ; to wit , that we did it without a cause , also when we had , had we had grace to have used them , many things to have helpt us against such sins , and to have kept us clean and upright . there is also a sin unto death , 1 joh. 5. and he can tell how to labour , by argument and slight of speech , to make our transgressions not only to border upon , but to appear in the hue , shape , and figure of that , and thereto make his objection against our salvation . he often argueth thus with us , and fastneth the weight of his reasons upon our consciences , to the almost utter destruction of us , and the bringing of us down to the gates of despair , and utter destruction : the same sins with their aggravating circumstances , as i said , he pleadeth against us at the bar of god : but there he meeteth with jesus christ our lord , and advocate , who entereth his plea against him , unravels all his reasons and arguments against us , and shews the guile and falshood of them ; he also pleadeth as to the nature of sin , as also to all those high aggravations , and proveth that neither the sin in it self , nor yet as joined with all its advantageous circumstances , can be the sin unto death , col. 2.19 . because we hold the head , and have not made ship wrack of faith , 1 tim. 1.19 . but still as david and solomon , we confess and are sorry for our sins . thus , tho we seem , through our falls , to come short of the promise with p●●er , heb. 4.3 . and leave our transgressions as stumbling blocks to the world with solomon , and minister occasion of a question of our salvation among the godly : yet our advocate fetches us o●● before god , and we shall be found safe ( and in heaven at last ) by them in the next world , who was afraid they had lost us in this . but all these points must be managed by christ for us , against satan , as a lawyer , an advocate ; who to that end , now appears in the presence of god for us : and wisely handleth the very crisis of the word , and of the failings of his people , together with all those nice and critical juggles by which our adversary laboureth to bring us down , to the confusion of his face . 3. there is also the threatnings that are annexed to the gospel ; and they fall now under our consideration . they are of two sorts , such as respect those who altogether neglect and reject the gospel , or those that profess it , yet fall in , or from that profession thereof . the first sort of threatning cannot be pleaded against the professors of the gospel as against those that never profess'd it . wherefore he betaketh himself to manage those threatnings against us that belong to those that have professed and that have fallen in , or from that profession , psal. 109.6 . joshua fell in it , zech. 3.1 , 2. judas fell from it . and the accuser stands at the right hand of them both to resist them before the judgment of god. to resist them by pleading the threatnings against them . to wit , that god's soul should have no pleasure in them . [ if any man draws back my soul shall have no pleasure in them . ] here 's a plea for satan , both against one and t'other , they are both apostatized , both drawn back , and he is subtil enough to manage it . ay but , satan , here is also matter sufficient for a plea for our advocate against thee , for as much as the next words distinguish betwixt drawing back , and drawing back unto perdition ; every one that draws back , doth not draw back unto perdition , heb. 10.38 , 39. some of them draw back from , and some in the profession of the gospel . judas drew back from , and peter in the profession of his faith : wherefore judas perishes , but peter turns again , because judas drew back unto perdition , but peter yet believed to the saving of the soul. nor doth jesus christ when he seeth 't is to no boot , at any time step in to endeavour to save the soul. wherefore , as for judas for his backsliding from the faith , christ turneth him up to satan , and leaveth him in his hand . saying , when he shall be judged let him be condemned , and let his prayer become sin , psal. 109.7 . but he will not serve peter so , the lord will not leave him in his hand , nor condemn him when he is judged , psal. 37.33 . he will pray for him before , and plead for him after he hath been in the temptation , and so secure him by virtue of his advocation , from the sting and lash of the threatning , that is made against final apostacy . but , fourthly , the necessity of the advocate 's office of jesus christ appears namely in this , to plead about the judgments , distresses , afflictions and troubles that we meet withal in this life for our sins . for though by virtue of this office , christ fully takes us off from the condemnation that the unbelievers go down to , for their sins : yet he doth not thereby exempt us from temporal punishments , for we see and feel , that they daily overtake us . but for the proportioning of the punishment or affliction , for transgression , seeing that comes under the sentence of the law , 't is fit that we should have an advocate that understands both law and judgment to plead for equal distribution of chastisement , according , i say , as the law of grace : and this the lord jesus doth . suppose a man for transgression , be indicted at the assizes : his adversary is also full of malice , and would have him punished sorely , beyond what by the law is provided for such offence : and he pleads that the judge will so afflict and punish as he in his malicious mind desireth . but the man has an advocate there : and he enters his plea against the cruelty of his clients accuser : saying , my lord , it cannot be as our enemy would have it . the punishment for these transgressions are prescribed by that law that we here ground our plea upon . nor may it be declined to satisfie his envy , we stand here upon matters of law , and appe●l to the law. and this is the work of our advocate in heaven . punishments for the sin of the children , come not headlong , not without measure , as our accuser would have them ; nor yet as they fall upon those , who have none to plead their cause : hath he smote the children according to the stroke wherewith he hath smitten others ? no , in measure when it shooteth forth , ( or seeks to exceed due bounds ) thou wilt debate with it : he stayeth his rough wind in the day of his east wind , isa. 27.7 , 8 , 9. thou wilt debate with it ; enqui●ing and reasoning by the law , whether the shootings forth of the affliction ( now going out for the offence committed ) be not too strong , too heavy , too hot , and of too long a time admitted to distress and break the spirit of this christian. and if it be , he applies himself to the rule , to measure it by , he fetches forth his plum-line , and sets his plum-line in the middest of his people , amos 7.7 , 8. isa. 28.17 . and lays righteousness to that , and will not suffer it to go further ; but according to the quality of the transgression , and according to the terms , bounds , limits and measures which the law of grace admits : so shall the punishment be . satan often saith of us , when we have sinned , as abishai said of shimei after he had cursed david , shall not this man die for this ? 2 sam 19.21 . but jesus our advocate answers as david , what have i to do with thee , o satan , thou this day art an enemy to me : thou seekest for a punishment for the transgressions of my people , above what is allotted to them by the law of grace under which they are , and beyond what their relation that they stand in to my father and my self , will admit . wherefore as advocate , be pleadeth against satan when he brings in against us a charge for sins committed , for the regulating of punishments both as to the nature , degree and continuation of punishment . and this is the reason why , when we are judged , we are not condemned , but chastened , 1 cor. 11.32 . that we should not be condemned with the world. hence david says , the lord had not given him over to the will of his enemy , psal. 27.12 . and again , the lord hath chastned me sore , but he hath not given me over unto death , psal. 118.18 . satan's plea was , that the lord would give david over to his will , and to the tyranny of death . no says our advocate , that must not be , to do so would be an affront to the covenant under which grace has put them ; that would be to deal with them by a covenant of works under which they are not . there is a rod for children , and stripes for those of them that transgress , this rod is in the hand of a father , and must be used according to the law of that relation , not for the destruction , but correction of the children : not to satisfie the rage of satan , but to vindicate the holiness of my father . not to drive them further from , but to bring them nearer to their god. but , fifthly , the necessity of the advocateship of jesus christ is also manifest in this , for that there is need of one to plead the efficacy of old titles to our eternal inheritance , when our interest thereunto seems questionable by reason of new transgressions . that god's people may by their new and repeated sins , as to reason at least , indanger their interest in the eternal inheritance , is manifest by such groanings of theirs as these , why dost thou cast me off ? psal. 43.2 . psal. 51.11 . cast me not away from thy presence , psal. 60.1 . and o god , why hast thou cast us off forever ? psal. 74.1 . yet i find in the book of leviticus , that tho any of the children of israel should have sold , morgaged or made away with their inheritance , they did not thereby utterly make void their title to an interest therein , but it should again return to them , and they again enjoy the possession of it in the year of jubilee . in the year of jubilee , saith god , you shall return every man to his possession . the land shall not be sold ●●r ever , not be quite cut off , for the land is mine , for ye are strangers and sojourners with me . in all the land of your possession you shall grant a redemption for the land , levit. 25.23 , 24 , 25. the man in israel that , by waxing poor , did sell his land in canaan , was surely a type of the christian , who by sin and decays in grace , has forfeited his place and inheritance in heaven : but as the ceremonial law provided that the poor man in canaan , should not by his poverty lose his portion in canaan forever , but that it should return to him in the year of jubilee : so the law of grace has provided that the children shall not for their sin lose their inheritance in heaven forever , but that it shall return to them in the world to come ; the last jubilee , or day of judgment : for then , they are not to be condemned with the world , 1 cor. 11.32 . all therefore that happeneth in this case , is , they may live without the comfort of it here , as he that had sold his house in canaan might live without the enjoyment of it , till the jubilee : they may also seem to come short of it when they die . as he in canaan did that deceased before the year of jubilee : but as certainly as he that died in cannan before the jubilee , did yet receive again his inheritance , by the hand of his relative surviver when the jubilee came so certainly shall he that dieth , and that seemeth in his dying to come short of the celestial inheritance now , be yet admitted at his rising again , to the re-possession of his old inheritance at the day of judgment . but , here is now room for a caviller to object and to plead against the children , saying , they have forfeited their part of paradise by their sin , what right then shall they have to the kingdom of heaven ? now let the lord stand up to plead , for he is advocate for the children . yea , let them plead the sufficiency of their first title to the kingdom , and that it is not their doings that can sell the land forever . the reason why the children of israel could not sell the land forever , was because the lord , their head , reserved to himself a right therein : the land shall not be sold forever , for the land is mine . suppose two or three children have a lawful title to such an estate , but they are all profuse and prodigal ; but there is a brother also that has by law a chief right to the same estate . this brother , he may hinder the estate from being sold forever , because 't is also his inheritance , and he may , when the limited time that his brethren had sold their share therein , is out , if he will , restore it to them again . and in the mean time if any that are unjust should go about utterly and forever , to deprive his brethren , he may stand up and plead for them ; that in law the land cannot be sold forever , for that it is his as well as theirs , he being resolved not to part with his right : o my brethren , christ will not part with his right of the inheritance unto which you are also born . your profuseness , and prodigality shall not make him let go his hold that he hath for you of heaven , nor can you according to law ▪ sell the land forever , since 't is his , and he hath the principal and chief title thereto . this also giveth him ground to stand up to plead for you against all those that would hold the kingdom from you forever . for let satan say what he can against you , yet christ can say the land is mine : and consequently that his brethren could not sell it . yes , says satan , if the inheritance be devided . o but , says christ , the land is undivided , no man has his part set out , and turned over to himself . besides my brethren yet are under age , and i am made their guardian : they have not power to sell the land forever , the land is mine , also my father has made me feoffee in trust for my brethren , that they may have what is allotted them when they are all come to a perfect man , to the measure of the stature of the fulness of christ , eph. 4.12 , 13. and not before , and i will reserve it for them till then , and thus to do is the will of my father , the law of the judge , and also my unchangeable resolution . and what can satan say against this plea ? can he prove that christ has no interest in the saints inheritance ? can he prove that we are at age , or that our several parts of the heavenly house , is already delivered into our own hands and is in our own power ? and if he goes about to do this is not the law of the land against him : doth it not say that our advocate is lord of all , acts 10.36 . that the kingdom is christ's , that it is laid up in heaven for us , eph. 5.5 . col. 1.5 . yea that the inheritance which is incorruptible undefiled , and that fadeth not away , is reserved in heaven for us who are kept by the power of god through faith unto salvation , 1 pet. 1.3 , 4 , 5. thus therefore is our old title to our heavenly inheritance made good by our advocate , against the thwartings and branglings of the devil , nor can our new sins make it invalid , but it abideth safe to us at last , notwithstanding our weaknesses . tho if we sin , we may have but little comfort of it , or but little of its present profits while we live in this world. a spend-thrift tho he loses not his title , may yet lose the present benefit . but the principal will come again at last for we have an advocate with the father , jesus christ the righteous . sixthly the necessity of the advocateship of jesus christ for us further appears in this , to wit , for that our evidences , which declare that we have a right to the eternal inheritance , are often out of our own hand , yea , and also sometimes kept long from us . the which we come not at the sight or comfort of again but by our advocate : specially when our evidences are taken from us because of a present forfeiture of this inheritance to god by this or that most soul offence . evidences when they are thus taken away , as in david's case ; psal. 51.12 . they were , why then they are in the hand of god , laid up i say from the sight of them to whom they belong , till they even forget the contents thereof , 2 pet. 1.5 , 6 , 7 , 8 , 9. now when writings and evidences are out of the hand of the owners , and laid up in the court where in justice they ought to be kept , they are not ordinarily got thence again but by the help of a lawyer , an advocate . thus it is with the children of god. we do often forfeit our interest in eternal life , but the mercy is , the forfeit falls into the hand of god ; ( not of the law , nor of satan ) wherefore he taketh away also so our evidences , ( if not all , yet ) some of them , as he saith , i will take away my peace from this people , even loving kindness and mercy , jer. 16.5 . this he took from david , 1 chron. 17.13 . psal. 51.12 . yet ( not as he took it from him that went before him ) and he entreats for the restauration of it , saying , restore unto me the joy of thy salvation , and uphold me with thy free spirit . and , lord , turn us again ; cause thy face to shine , and we shall be saved , psal. 80.3 , 7 , 19. satan now also hath an opportunity to plead against us , and to help forward the affliction , as his servants did of old , when god was but a little angry , zech 1.15 . but jesus christ our advocate is ready to appear against him , and to send us from heaven our old evidences again , or to signifie to us that they are yet good and authentick , and that cannot be gainsaid . gabriel , saith he , make this man understand the vision , dan. 8.16 . and again saith he to another , run , speak to this young man , saying , jerusalem shall be inhabited as towns without walls . jerusalem had been in captivity , had lost many evidences of god's favour and love by reason of her sin , and her enemy stept in to augment her sin and sorrow . but there was a man among the myrtle trees that were in the bottom , that did prevail with her god to say i am returned to jerusalem with mercies : and then commands it to be proclaimed that his cities through prosperity should yet be spread abroad , zech. 1.11 , 12 , 13 , 14 , 15 , 16 , 17. thus by virtue of our advocate we are either made to receive our old evidences for heaven again , or else are made to understand that they yet are good and stand valid in the court of heaven ; nor can they be made ineffectual , but shall abide the test at last because our advocate is also concerned in the inheritance of the saints in light. christians know what it is to lose their evidences for heaven , and to receive them again , or to hear that they hold their title by them : but perhaps they know not how they come at this privilege . therefore the apostle tells them , they have an advocate . and that by him as advocate they enjoy all these advantages , is manifest , because his advocates office is appointed for our help when we sin ; that is , commit sins that are great and heinous . if any man sin , we have an advocate . by him the justice of god is vindicated , the law answered , the threatnings taken off , the measure of afflicton that for sin we undergo , determined ; our titles to eternal life preserved , and our comfort of them restored , notwithstanding the wit , and rage , and envy of hell. so then , christ gave himself for us , as a priest ; died for us , as a sacrifice ; but pleadeth justice and righteousness , in a way of justice and righteousness ( for such is his sacrifice ) for our salvation , from the death that is due to our soul or high transgressions , as an advocate . thus have i given you ( thus far ) an account of the nature , end , and necessity of the advocateship of jesus christ : and should now come to the use and application , only i must first remove an objection or two . obj. but what need all these offices of jesus christ , or what need you trouble us with these nice distinctions , 't is enough for us to believe in christ , in the general , without considering him under this and that office. answ. the wisdom of god is not to be charged with needless doing , when it giveth to jesus christ such variety of offices , and calleth him to so many sundry imployments for us . they are all thought necessary , by heaven and therefore should not be counted superfluous by earth . and to put a question upon thy objection : what 's a sacrifice , without a priest ; and what 's a priest , without a sacrifice ? and the same i say of his advocates office , what 's an advocate without the exercise of his office ? and what need of an advocates office to be exercised , if christ as sacrifice and priest , by god , was thought sufficient ? each of these offices are sufficient for the perfecting of the work for which they are designed , but they are not all designed for the self same particular thing . christ as sacrifice offereth not himself , 't is christ as priest does that : christ as priest dieth not for our sins , 't is christ as sacrifice does so . again , christ as a sacrifice , and a priest , limits himself to those two imploies , but as an advocate , he lances out into a third . and since , these are not confounded in heaven , nor by the scriptures , they should not be confounded in our apprehensions nor accounted useless . 't is not therefore enough for us that we exercise our thoughts upon christ in an undistinct , and general way , but we must learn to know him in all his offices , and to know the nature of his offices also . our condition requires this : it requireth it , i say , as we are guilty of sin , as we have to do with god , and with our enemy the devil . as we are guilty of sin , so we need a sacrifice ; and because we are also sinners , we need one perfect to present our sacrifice for us to god : we have need also of him as priest to present our persons and services to god. and since god is just and upon the judgment-seat ; and since also we are subject to sin grievously ; and again , since we have an accuser who will by law plead at this bar of god our sins against us , to the end we might be condemned , we have need of , and also have an advocate with the father , jesus christ the righteous . alas ! how many of god's precious people , for the want of a distinct knowledge of christ in all his offices , are at this day sadly baffled with the sophistications of the devil . to instance no more than this one thing : when they have committed some heinous sin after light received ; how are they , i say , tossed , and tumbled , and distressed with many perplexities ? they cannot come to any anchor in this their troubled sea. they go from promise to promise , from providence to providence , from this to that office of jesus christ , but forget that he is ( or else understand not what it is for this lord jesus ) to be an advocate for them . hence they so often sink under the fears that their sin is unpardonable , and that therefore their condition is desperate . whereas if they could but consider that christ is their advocate , and that he is therefore made an advocate , to save them from those high transgressions that are committed by them and that he waits upon this office continually before the judgment-seat of god ; they would conceive relief , and be made hold up their head , and would more strongly twist themselves from under that guilt and burden ( those ropes and cords wherewith by their folly they have so strongly bound themselves ) than commonly they have done or do . obj. 2. but notwithstanding what you have said , this sin is a deadly stick in my way . it will not out of my mind , my cause being bad , but christ will desert me . answ. 't is true , sin is and will be a deadly stick and stop to faith , attempt to exercise it upon christ as considered under which of his offices , or relations you will : and above all , the sin of vnbelief is the sin that doth so , or most easily beset us , heb. 12.1 , 2. and no marvel , for it never acteth alone , but is backed , not only with guilt and ignorance , but also with carnal sense , and reason . he that is ignorant of this , knows but little of himself , or of what believing is . he that undertaketh to believe , sets upon the hardest task that ever was proposed to man ; not because the things imposed upon us are unreasonable or unaccountable , but because the heart of man , the more true any thing is , the more it sticketh and stumbleth thereat . and says christ , because i tell you the truth , ye believe me not , joh. 8.45 . hence believing is called labouring , heb. 4.11 . and 't is the forest labour ( at times ) that any man can take in hand , because assaulted with the greatest oppositions ; but believe thou must , be the labour never so hard , and that , not only in christ in a general way , but in him as to his several offices , and as to this of his being an advocate in particular ; else some sins and some temptations will not , in their guilt nor vexations trouble , easily depart from thy conscience , no not by promise nor by thy attempts to apply the same by faith. and this the text insinuateth , by it's setting forth of christ as advocate ; as the only or best and most speedy way of relief to the soul , in certain cases . there is then an order that thou must observe in the exercise of thy soul in a way of believing . 1. thou must believe unto justification in general , and for this thou must direct thy soul to the lord christ , as he is a sacrifice for sin , and as a priest , offering that sacrifice : so as a sacrifice thou shalt see him appeasing divine displeasure for thy sin , and as a priest spreading the skirt of his garment over thee , for the covering of thy nakedness ; thus being cloathed thou shalt not be found naked . 2. this when thou hast done ( as well as thou canst ) thou must in the next place keep thine eye upon the lord christ as improving , as priest in heaven , the sacrifice which he offered on earth , for the continuing of thee in a state of justification , thy life time , notwithstanding those common infirmities that attend thee , and to which thou art incident in all thy holy services , or best of thy performances , rom. 5.10 . exod. 28.31 , 38. for therefore is he a priest in heaven , and by his sacrifice interceding for thee . 3. but if thy foot slippeth ; if it slippeth greatly , then know thou , 't will not be long before a bill be in heaven preferred against thee by the accuser of the brethren ; wherefore then thou must have recourse to christ as advocate to plead before god , thy judge , against the devil , thine adversary , for thee . 4. and as to the badness of thy cause , let that nothing move thee , save to humility , and self-abasement : for christ is glorified by being concerned for thee . yea the angels will shout aloud to see him bring thee off . for what greater glory can we conceive christ to obtain as advocate , than to bring off his people when they have sinned , no●withstanding satans so charging of them , for them , as he doth . he gloried when he was going to the cross to die , he went up with a shout and the sound of trumpet to make intercession for us : and shall we think that by his being an advocate he receives no additional glory ! 't is glory to him doubtless to bear the title of an advocate , and much more to plead and prosper for us against our adversary as he doth . 5. and , i say again , for thee to think that christ will reject thee for that thy cause is bad , is a kind of thinking blasphemy against this his office , and his word . for what doth such a man but side with satan while christ is pleading against him . i say 't is as the devil would have it , for it puts strength unto his plea against us , by increasing our sin and wickedness . but shall christ take our cause in hand , and shall we doubt of good success ? this is , to count satan stronger than christ , and that he can longer abide to oppose , than christ can to plead for us . wherefore away with it , not only as to the notion , but also as to the heart and root thereof . oh! when shall jesus christ our lord be honoured by us as he ough● ? this dastardly heart of ours , when shall it be more subdued , and trodden underfoot of faith ? when shall christ ride lord , and king , and advocate upon the faith of his people as he should ? he is exalted before god , before angels , and above all the power of the enemy , there is nothing comes behind but the faith of his people . obj. 3. but since you follow the metaphor so close , i will suppose , if an advocate be entertained , some recompence must be given him : his fee , who shall pay him his fee ? i have nothing ; could i do any thing to make this advocate part of amends , i could think i might have benefit from him , but i have nothing ; what say you to this ? answ. similitudes must not be strained too far , but yet i have an answer for this objection . there is , in some cases , law for them that have no money , ay , law , and lawyers too : and this is called a suing in forma pauperis ; and such lawyers are appointed by authority for that purpose . indeed i know not that it is thus in every nation , but 't is sometimes so with us in england : and this is the way altogether in the kingdom of heaven before the bar of god. all is done there for us in forma pauperis , on free c●st : for our advocate , or lawyer is thereto designed and appointed of his father . hence christ is said to plead the cause , not of the rich and wealthy , but of the poor and needy ; not of those that have many friends , but of the fatherless and widow ; not of them that are fat and strong , but of those under sore afflictions , prov. 22.22 , 23. chap. 23.10 , 11. chap. 31.9 . he shall stand at the right hand of the poor to save him from them that condemn his soul , psal. 109.31 . or as it is in the margent , from the judges of his soul. this then is the manner of jesus christ with men : he doth freely what he doth , not for price nor reward . i have raised him up , says god , and i will direct all his ways , he shall build my city , and he shall let go my captives , not for price , nor reward , isa. 45.13 . this i say is the manner of jesus christ with men ; he pleads , he sues in forma pauperis , gratis , and of meer compassion . and hence it is that you have his clients give him thanks ; for that is all the poor can give . i will greatly praise the lord with my mouth , i will praise him among the multitude , for he shall stand at the right hand of the poor to save him from them that condemn his soul , psal. 109.30 . they know but little , that talk of giving to christ , except they mean , they would give him blessing and praise . he bids us come freely , take freely ; and tells us that he will give , and do , freely , rev. 22.17 . chap. 21.6 . let him have that which is his own , to wit , thy self , for thou art the price of his blood. david speaks very strangely of giving to god for mercy bestowed on him . i call it strangely , because indeed 't is so to reason . what , says he , shall i render to the lord for all his benefits , i will take this cup , and call for more , psal. 116.12 , 13. god has no need of thy gift , nor christ of thy bribe to plead thy cause . take thankfully what is offered and call for more : that 's the best giving to god. god is rich enough : talk not then of giving , but of receiving , for thou art poor : be not too high , nor think thy self too good to live by the alms of heaven : and since the lord jesus is willing to serve thee freely , and to maintain thy right to heaven against thy foe , to the saving of thy soul , without price or reward , let the peace of god rule in thee , to the which thou art also called as is the rest of the body , and be thou thankful , col. 3.15 . this then is the privilege of a christian , we have an advocate with the father , jesus christ the righteous . one that pleadeth the cause of his people against those that rise up against them , of his love , pity , and meer good will. lord open the eyes of dark readers , of disconsolate saints that they may see who is for them , and upon what terms . obj. 4. but if christ doth once begin to plead for me , and shall become mine advocate : he will always be troubled with me , unless i should of my self forsake him , for i am ever in broils , and suits of law , action after action is laid upon me , and i am sometimes ten times in a day summoned to answer my doings before god. answ. christ is not an advocate to plead a cause or two , nor to deliver the godly from an accusation or two : he delivereth israel out of all his troubles , 2 sam. 22.28 . and chuses to be an advocate for such . therefore the godly of old , did use to make from the greatness of their troubles and the abundance of their troublers , an argument to the lord christ to send , and lend them help . have mercy upon me , said david , consider my trouble which i suffer of them that hate me , psal. 9.13 . and again , many are they that rise up against me , many there be that say of my soul , there is no help for him in god , psal. 3.1 , 2. yea the troubles of this man were so many and great that his enemies began to triumph over him , saying , there is no help for him in god , ver . 7. but could he not deliver him , or did the lord fors●ke him ? no no ; thou hast smitten , saith he , all mine enemies upon the cheek-bone , thou hast broken the teeth of the ungodly . and as he delivereth them from their troublers , so also he pleadeth all their causes : o lord , saith the church , thou hast pleaded the causes of my soul , thou hast redeemed my life , lam. 3.58 . mark , troubled christian , thou sayst thou hast been arrested oft times in a day , and as often summoned to appear at god's bar , there to answer to what shall be laid to thy charge : and here for thy encouragement thou readest that the church hath an advocate that pleadeth the causes of her soul , that is , all her causes , to deliver her . he knows that so long as we are in this world , we are subject to temptation and weakness , and through them made guilty ▪ of many bad things : wherefore he hath prepared himself to our service , and to abide with the father an advocate for us . as solomon saith of a man of great wrath , prov. 19.19 . so it may be said of a man of great weaknesses ( and the best of saints are such ) he must he delivered again , and again . yea many a time saith david did he deliver them , psal. 106.44 , 45. to wit , more than once and twice ; and he will do so for thee , if thou entertain him to be thine advocate . thou talkest of leaving of him , but then whither wilt thou go ? all else are vain things , things that cannot profit , 1 sam. 12.20 , 21 , 22 , 23. and he will not forsake his people tho their land be filled with sin against the holy one of israel , jer. 51.5 . i know the modest saint is apt to be abash'd to think what a troublesome one he is , and what a make-work he has been in god's house all his days : and let him be filled with holy blushing , but let him not forsake his advocate . having thus spoken to these objections , let us now come to make some use of the whole , and , vse 1. first , i would exhort the children to consider the dignity that god hath put upon jesus christ their saviour . for by how much god hath called his son to offices and places of trust , by so much he hath heaped dignities upon him . 't is said of mordecai , that he was next to the king ahasuerus . and what then ? why then the greatness of mordecai & his high advance must be written in the book of the chronicles of the kings of media and persia , esth. ●0 . 1 , 2 , 3. to the end his fame might not be buried nor forgot , but remembred and talked of in generations to come . why , my brethren , god hath exalted jesus of nazareth : hath made him the only great one , having given him a name above every name . a name did i say , a name and glory , beyond all names , and above all names , as doth witness both his being set above all , and the many offices which he executeth for god on behalf of his people : 't is counted no little addition to honour , when men are , not only made near to the king , but also intrusted with most , if not almost with all the most weighty affairs of the kingdom . why this is the dignity of christ , he is , 't is true , the natural son of god , and so high and one that abounds with honour ; but this is not all , god has conferred upon him as man , all the high and most mighty honours of heaven . he hath made him lord mediator betwixt him and the world. this in general . and particularly , he hath called him to be his high priest forever , heb. 7.21 , 22 , 23 , 24. and hath sworn he shall not be changed for another , he hath accepted of his offering once forever , counting that there is wholly enough in what he did once , to perfect forever them that are sanctified , to wit set apart to glory , heb. 10.11 , 12 , 13. he is captain general of all the forces that god hath in heaven and earth , the king and commander of his people , chap. 9.25 , 26. he is lord of all , and made head over all things to the church , eph. 1.22 . and is our advocate with the father . o the exaltation of jesus christ ! let christians therefore in the first place consider this . nor can it but be profitable to them if withal they consider that all this trust , and honour is put , and conferred upon him in relation to the advantage and advancement of christians . if christians do but consider the nearness that is 'twixt christ and them , and withal consider how he is exalted , it must needs be matter of comfort to them . he is my flesh and my bone that is exalted , it is my friend and brother that is thus set up and preferred . 't was something to the jews when mordecai was exalted to honour , they had thereby ground to rejoice and be glad , for that one of themselves was made the lord chief by the king , and the great governour of the land , for the good of his kindred . true , when a man thinks of christ , as severed from him , he sees but little to his comfort in christ's exaltation , but when he looks upon christ and can say my saviour , my priest , or the chief bishop of my soul , then he will see much in his being thus promoted to honour . consider then of the glories to which god has exalted our saviour in that he hath made him so high . 't is comely also when thou speakest of him , that thou name his name with some additional title , thereby to call thy mind to the remembrance , and so to the greater reverence of the person of thy jesus . as , our lord jesus ; our lord and saviour jesus christ ; the apostle and high priest of our profession christ jesus , 2 pet. 2.20 . heb. 3.1 , &c. men write themselves by their titles ; as john , earl of such a place ; anthony , earl of such a place ; and thomas lord , &c. 't is common also to call men in great places by their titles rather than by their names , yea it also pleases such great ones well : as my lord high chancellor of england , my lord privy-seal , my lord high admiral , &c. and thus should christians make mention of jesus christ our lord , adding to his name some of his titles of honour , specially since all places of trust and titles of honour conferred on him are of special favour to us . i did use to be much taken with one sect of christians , for that it was usually their way , when they made mention of the name of jesus , to call him , the blessed king of glory . christians should do thus ; 't would do them good . for why doth the holy ghost , think you , give him all these titles , but that we should call him by them , and so make mention of him one to another . for the very calling of him by this or that title , or name belonging to this or that office of his , giveth us occasion , not only to think of him as exercising that office , but to enquire by the word , by meditation , and one of another , what there is in that office , and what by his exercising of that , the lord jesus profiteth his church . how will men stand for that honour that by superiors is given to them , expecting , and using all things , to wit , actions , and carriages so , as that thereby their grandure may be maintained . and , saith christ , ye call me master and lord , and ye say well , for so i am , joh. 13.13 . christ jesus our lord would have us exercise our selves in the knowledge of his glorious offices and relative titles ; because of the advantage that we get by the knowledge of them , and the reverence of , and love to him that they beget in our hearts . the disciple , saith the text , whom jesus loved , said unto peter , it is the lord. and when simon peter heard that it was the lord : he girt his fishers coat unto him ( for he was naked ) and did cast himself into the sea : and the other disciples came in a little ship , to wit , to shore to wait upon their lord , chap. 21. the very naming of him under the title of lord , bowed their hearts forthwith to come with joint-readiness to wait upon him . let this also learn us to distinguish christs offices and titles , not to confound them : for he exerciseth those offices and beareth those titles for great reason , and to our commodity . every circumstance relating both to christ's humiliation and exaltation ought to be duly weighed by us , because of that mystery of god , and of man's redemption that is wrapt up therein . for as there was not a pin , nor a loop , nor a tack in the tabernacle , but had in it an use of instruction to the children of israel ; so there is not any part , whether more near or more remote to christ's suffering and exaltation , but is , could we get into it , full of spiritual advantage to us . to instance , the matter that came out of christ's side ; a thing little taken notice of , either by preachers , or hearers , and yet john makes it one of the witnesses of the truth of our redemption , and a confirmation of the certainty of that record that god to the world hath given of the sufficiency that is in his son to save , joh. 19.34 . 1 joh. 5.5 , 6 , 7 , 8 , 9. gal. 3.17 . rom. 4.9 , 10 , 11 , 12. when i have considered that the very timing of scripture expressions , and the season of administring of ordinances , has been argumentative to the promoting of the faith , and way of justification by christ ; it has made me think that both my self and the most of the people of god , look over the scriptures too slightly , and take too little notice of that or of those many honours that god for our good has conferr'd upon christ. shall he be called a king , a priest , a prophet , a sacrifice , an altar , a captain , a head , a husband , a father , a fountain , a door , a rock , a lyon , a saviour , &c. and shall we not consider these things ? and shall god to all these , add moreover , that he is an advocate , and shall we take no notice thereof , or jumble things so together that we lose some of his titles and offices , or so be concerned with one , as not to think we have need of the benefit of the rest ? let 's be ashamed thus to do or think , and let 's give to him that is thus exalted the glory due unto his name . vse 2. secondly , as we should consider the titles and offices of christ in general : so we should consider this of his being an advocate , in particular : for this is one of the reasons which induced the apostle to present him here under that very notion to us , namely that we should have faith about it , and consider of it to our comfort . if any man sin , we have an advocate with the father , jesus christ the righteous . an advocate . an advocate as i said is one that hath power to plead for another , in this , or that , or any court of judicature . be much therefore in the meditation of christ as executing of this his office for thee : for many advantages will come to thee thereby ; as , 1. this will give thee to see , that thou art not forsaken when thou hast sinned ; and this has not in it a little relief only , but yieldeth consolation in time of need . there is nothing that we are more prone unto than to think we are forsaken when we have sinned , when for this very thing , to wit , to keep us from thinking so , is the lord jesus become our advocate . if any man sin , we have an advocate . christian , thou that hast sinned , and that with the guilt of thy sin art driven to the brink of hell , ● bring thee news from god , thou shalt not die but live , for thou hast an advocate with the father . let this therefore be considered by thee because it yieldeth this fruit. 2. the study of this truth will give thee ground to take courage to contend with the devil concerning the largeness of grace , by faith ; since thy advocate is contending for thee against him at the bar of god. 't is a great encouragement to a man to hold up his head in the country , when he knows he has a special friend at the court. why our advocate is a friend at court , a friend there ready to give the onset to satan come he when he will. we have an advocate with the father . an advocate , or one to plead against satan for us . 3. this consideration will yield relif when by satan's ●buse of some other of the offices of christ , thy faith is discouraged and made afraid . christ as a prophet pronounces many a dreadful sentence against sin , and christ as a king is of power to execute them : and satan as an enemy has subtilty enough to abuse both these to the almost utter overthrow of the faith of the children of god. but what will he do with him as he is an advocate : will he urge that he will plead against us ? he cannot , he has no such office. will he plead against thee with his great power ? no , but he would put strength into thee , job 23.3 , 4 , 5 , 6. wherefore satan doth all he may to keep thee ignorant of this office , for he knows , that as advocate when he is so apprehended , the saints are greatly relieved by him , even by a believing thought of that office. 4. this consideration , or the consideration of christ as exercising of this office , will help thee to put by that vizor wherewith christ by satan is misrepresented to thee to the weakning and affrighting of thee . there is nothing more common among saints , than thus to be wronged by satan : for as he will l●bour to fetch fire out of the offices of christ to burn us , so to present him to us with so dreadful and so ireful a countenance , that a man in temptation and under guilt , shall hardly be able to lift up his face to god. but now , to think really that he is my advocate this heals all . put a vizor upon the face of a father , and it may perhaps for a while fright the child , but let the father speak , let him speak in his own fatherly dialect to the child , and the vizor is gone , if not from the father's face , yet from the child's mind : yea the child , notwithstanding that vizor , will adventure to creep into it's fathers bosom . why thus it is with the saints when satan deludes , and abuses them by disfiguring of the countenance of christ to their view : let them but hear their lord speak in his own natural dialect , ( and then he doth so indeed when we hear him speak as an advocate ) and their minds are calmed , their thoughts settled , their guilt made to vanish , and their faith to revive . indeed the advocateship of jesus christ is not much mentioned in the word : and because it is no oftner made mention of , therefore , perhaps it is that some christians do so lightly pass it over when on the contrary the rarity of the thing should make it the more admirable . and perhaps it is therefore so little made mention of in the bible , because it should not by the common sort be abused : but is as it were privately dropt in a corner to be found by them that are for finding relief for their soul by a dilige●t search of the scriptures . for christ in this office of advocateship is only designed for the child of god. the world hath nothing therewith to do . methinks that which alone is proper to saints , and that which by god is peculiarly designed for them , they should be mightily taken withal . the peculiar treasure of kings ; the peculiar privilege of saints ! oh! this should be affecting to us . why christ as an advocate is such . remember me , o lord , said the psalmist , with the favour that thou bearest to thy people : o visit me with thy salvation : that i may see the good of thy chosen , that i may rejoice in the gladness of thy nation , that i may glory with thine inheritance , psal. 106.4 , 5. the psalmist you see here is crying out for a share in , and the knowledge of the peculiar treasure of saints : and this of christ as advocate is such , wherefore study it , and prize it so much the more . this advocate is ours . 1. study it with reference to its peculiarity . it is for the children and no body else . for the children little and great . this is childrens bread , this is a mess for benjamin : this is to be eaten in the holy place . children use to make much of that which by way of speciality is by their relations bestowed on them . and naboth said to ahab , the lord forbid it me , that i should give the inheritance of my father to thee , 1 kin. 21 3. no truly will i not . why so ? because it was my father's gift , not in common to all , but to me in special . secondly , study this office in the nature of it . for therein lies the excellency of any thing , even in the nature of it . wrong thoughts of this or that , abuses it , and takes its natural glory from it , take heed therefore of misapprehending , while thou art seeking to apprehend christ as thy advocate . men judge of christ's offices , while they are at too great a distance from them , but let them come near says god , then let them speak , isa. 41.1 . or as elibu said to his friends ( when he had seen them judge amiss , ) let us chuse to us judgment , let us know among our selves what is good , job 34.4 . so say i , study to know , rightly to know the advocate-office of jesus christ. it is one of the easiest things in the world to miss of the nature , while we speak of the name and offices of jesus christ. wherefore look to it that thou study the nature of the office of his advocateship : of his advocateship for , for so you ought to consider it , there is an advocate for , not against the children of god , jesus christ the righteous . thirdly , study this office with reference to its efficacy , and prevalency ; job says , after my words they spake not again . job 29.22 . and when christ stands up to plead , all must keep silence before him . true , satan had the first word , but christ the last in the business of joshua , and such a last , as brought the poor man off well , tho cloathed with filthy garments , zech. 3. satan must be speechless after a plea of our advocate how rampant soever he is afore ; or as elibu has it , he was amazed , he answered no more , he left off speaking . shall he that speaks in righteousness give place , and he who has nothing but envy and deceit be admitted to stand his ground ? behold the angels cover their faces when they speak of his glory : how then shall not satan bend before him ? in the days of his humiliation he made him cringe and creep , how much more then now he is exalted to glory , to glory to be an advocate , an advocate for his people ? if any man sin , we have an advocate with the father , jesus christ the righteous . fourthly , study the faithfulness of christ in his execution of this office : for he will not fail nor forsake them that have entertained him for their advocate . he will thorowly plead their cause , jer. 50.34 . faithful and true , is one of his titles , and you shall faithfully be served by him . you may boldly commit your cause unto him , nor shall the badness of it , make him fail or discourage him in his work , for it is not the badness of a cause that can hinder him from prevailing , because he hath wherewith to answer for all thy sins , and a new law to plead by , through which he will make thee a conqueror . he is also for sticking to a man to the end if he once engages for him , joh. 13.1 , 2. he will threaten , and love ; he will chastise , and love ; he will kill , and love ; and thou shalt find it so and he will make this appear at the last , and satan knows it is so now , for he finds the power of his repulses while he pleadeth for us at the bar against him . and all this is in very faithfulness . fifthly , study also the need that thou hast of a share in the execution of the advocateship of jesus christ. christians find that they have need of washing in the blood of christ , and that they have need of being cloathed with the righteousness of christ : they also find that they have need that christ should make intercession for them and that by him ( of necessity ) they must approach god , and present their prayers and services to him : but they do not so well see that they need that christ should also be their advocate . and the reason thereof is this : they forget that their adversary makes it his business to accuse them before the throne of god ; they consider not the long scrowls , and many crimes wherewith he chargeth them in the presence of the angels of god : i say this is the cause that the advocateship of christ is so little considered in the churches . yea many that have been relieved by that office of his , have not understood what thereby he has done for them . but perhaps this is to be kept from many till they come to behold his face , and until all things shall be revealed , that christ might have glory given him in the next world for doing of that for them , which they so little thought of in this . but do not thou be content with this ignorance , because the knowledge of his advocating of it for thee , will yield thee present relief . study therefore thine own weakness , the holiness of the judge , the badness of thy cause , the subtilty , malice , and rage of thine enemy , and be assured that when-ever thou sinnest , by and by thou art for it accused before god at his judgment-seat . these things will as it were by way of necessity instil into thy heart the need that thou hast of an advocate , and will make thee look , as to the blood and righteousness of jesus christ to justifie thee , so to christ as an advocate to plead thy cause , as did holy job in his distresses , job 16.21 . vse 3. thirdly , is christ jesus not only a priest of , and a king over , but an advocate for his people ? let this make us stand and wonder , and be amazed at his humiliation and condescention . we read of his humiliation on earth when he put himself into our flesh , took upon him our sins : and made them as his own unto condemnation and death . and to be an advocate , is an office reproachful to the malicious , if any man be such an one for those that are base and unworthy . yea , and the higher and more honourable the person is that pleads for such , the more he humbles himself . the word doth often , in effect , account him , now in heaven as a servant for us , and acts of service are acts of condescention . and i am sure some acts of service have more of that in them than some . and i think , when all things are considered , that christ neither doth , nor can do any thing for us there , of a more condescending nature than to become our advocate . true , he glories in it but that doth not shew that the work is excellent in it self . it is also one of his titles of honour . but that is to ●●ew how highly god esteems of , and dignifies all his acts , and tho this shall tend at last to the greatning of his honour and glory in his kingdom , yet the work it self is amazingly mean. i speak after the manner of men : it is accounted so in this world : how ignoble and unrespectful doth a man make himself , specially to his enemy , when he undertaketh to plead a bad cause , if it also happeneth to be the cause of the base and unworthy . and i am sure we are every one so in our selves , for whom he is become an advocate with the father . true , we are made worthy in him , but that 's no thanks to us ; as to our selves , and our cause , both are yet bad enough . and let us now leave off disputing , and stand amazed at his condescention . he humbleth himself to behold things that are in heaven , psal. 113.4 , 5 , 6. and men of old did use to wonder to think that god should so much stoop , as to open his eyes to look upon man , or once so much as to mind him , job 14.1 , 2 , 3. psal. 144.3 , 4. job 7.17 . psal. 8.4 . and if these be acts that bespeak a condescension , what will you count of christ's standing up as an advocate to plead the cause of his people ? must not that be much more so accounted . oh the condescention of christ in heaven ! while cavillers quarrel at such kind of language , let the saints stay themselves and wonder at it , and be so much the more affected with his grace . the persons are base , the crimes are base with which the persons are charged , wherefore one would think , that has but the reason to think , that it is a great condescention of christ now in heaven to take upon him to be an advocate for such a people : specially if you consider the openness of this work of christ , for this thing is not done in a corner . this is done in open court. first , with an holy and just god : for he is the judge of all , and his eyes are purer than to behold iniquity , yea his very essence , and presence is a consuming fire , yet before , and with this god , and that f●● such a people , jesus christ the king will be an advocate . for one mean man to be an advocate for the base , with one that is not considerable , is not so much : but for christ to be an advocate for the base , and for the base too under the basest consideration , this is to be wondred at . when bathsheba the queen , became an advocate for adonijah unto king solomon , you see how he flounced at her , for that his cause was bad , and why , saith he , dost thou ask , abishai , for adonijah : ask for him the kingdom also , 1 kin. 2.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. i told you before , that to be an advocate , did run one upon hazards of reproach , and it may easily be thought that the queen did blush when from the king her son she received such a repulse : nor do we hear any more of her being an advocate ; i believe she had enough of this . but oh ! this christ of god , who himself is greater than solomon , he is become an advocate ; an advocate with the father , who is the eternally just , and holy , and righteous god : and that for a people with respect to him far worse than could be adonijah in the eyes of his brother solomon . majestly , and justice are dreadful in themselves , and much more so when approached by any , specially when the cause , as to matter of fact , is bad that the man is guilty of , who is concerned in the advocateship of his friend . and yet jesus christ is still an advocate for us , an advocate with the father . secondly , consider also before whom jesus christ doth plead as an advocate , and that is before or in the presence and observation of all the heavenly host. for while christ pleadeth with god for his people all the host of heaven stands by , on the right hand and on the left , mat. 10.32 . and tho as yet there may seem to be but little in this consideration , yet christ , would have us know , and account it an infinite kindness of his to us , that he will confess , and not be ashamed of us before the angels of his father , mark 8.38 . angels are holy and glorious creatures ; and in some respect may have a greater knowledge of the nature and baseness of sin than we , while here , are capable of , and so may be made to stand and wonder while the advocate pleads with god for a people from head to foot cloathed therewith . but christ will not be ashamed to stand up for us before them , though they know how bad we are , and what vile things we have done . let this therefore make us wonder . thirdly , add to these how unconcerned , oft-times those are with themselves and their own desolate condition , for whom christ as an advocate laboureth in heaven with god. alas the soul is as far off of knowing what the devil is doing against it at god's bar , as david was when saul was threatning to have his blood , while he was hid in the field , 1 sam. 20.26 , 27 , 28 , 29 , 30 , 31 , 32. but o true jonathan ! how didst thou plead for david ? only here thou hadst the advantage of our advocate , thou hadst a good cause to plead , for when saul thy father said david shall surely die : thy reply was , wherefore shall he be slain ? what evil hath he done ? but christ cannot say thus , when he pleadeth for us at god's bar , nor is our present senselessness and unconcernedness about his pleading , but an aggravation to our sin. perhaps david was praying while jonathan was playing the advocate for him before the king his father : but perhaps the saint is sleeping , yea , sinning more , while christ is pleading for him in heaven ! oh! this should greatly affect us , this should make us wonder ; this should be so considered by us as to heighten our souls to admiration of the grace and kindness of christ. fourthly , join to these , the greatness , and gravity ; the highness and glorious majesty of the man that is become our advocate , says the text , 't is jesus christ , we have an advocate with the father , jesus christ. now that he should become an advocate , that he should embrace such an imploy as this of his advocateship , let this be a wonderment and so be accounted . but let us come to the fourth use. vse 4. fourthly , is it so , is jesus christ the saviour also become our advocate ? then let us labor to make that improvement of this doctrine as tendeth to strengthen our graces , and us in the management of them . indeed this should be the use that we should make of all the offices of christ , but let us at this time concern our selves about this . let , i say , the poor christian thus expostulate with himself . 1. is christ jesus the lord mine advocate with the father ? then awake , my faith , and shake thy self like a gyant : stir up thy self and be not faint : christ is the advocate of his people , and pleadeth the cause of the poor and needy . and as for sin which is one great stumble to thine actings , o my faith , christ has not only died for that as a sacrifice , nor only carried his sacrifice unto the father into the holiest of all ; but is there to manage that offering as an advocate , pleading the efficacy and worth thereof , before god against the devil for us . thus , i say , we should strengthen our faith , for faith has to do , not only with the word , but also with the offices of christ. besides , considering how many the assaults are that are made upon our faith , we find all little enough to support it against all the wiles of the devil . christians too little concern themselves , as i have said with the offices of jesus christ , and therefore their knowledge of him is so little , and their faith in him so weak . we are bid to have our conversation in heaven , and then a man so hath , when he is there in his spirit by faith observing how the lord jesus doth exercise his offices there for him . let us often by faith go to the bar of god , there to hear our advocate plead our cause , we should often have our faith to god's judgment-seat , because we are concerned there . there we are accused of the devil , there we have our crimes laid open , and there we have our advocate to plead . and this is suggested in the text , for it saith , we have an advocate with the father . therefore thither our faith should go for help and relief in the day of our straits . i say we should have our faith to god's judgment-seat and shew it there by the glass of our text what satan is doing against , and the lord jesus for our souls : we should also shew it how the lord jesus carries away every cause from the devil , and from before the judgment-seat , to the comfort of the children , the joy of angels , and the shame of the enemy . this would strengthen , and support our faith indeed : and would make us more able than for the most part we are to apply the grace of god to our selves . and hereafter to give more strong repulses to satan . 't is easie with a man , when he knows that his advocate has overthrown his enemy , at the king's bench bar , or court of common pleas , less to fear him the next time he sees him , and more boldly to answer him when he reneweth his threats upon him . let faith then be strengthened from its being exercised about the advocateship of jesus christ. secondly , as we should make use of christ's advocateship for the strengthening of our faith , so we also should make use thereof to the encouraging of us to prayer . as our faith is , so is our prayer , to wit , cold , weak and doubtful if our faith be so . when faith cannot apprehend that we have access to the father by christ , or that we have an advocate when charged before god for our sins by the devil , then we flag and faint in our prayer : but when we begin to take courage to believe , and then we do so when most clearly we apprehend christ , then we get up in prayer : and according as a man apprehends christ in his undertakings , and offices , so he will wrestle with and supplicate god. as suppose a man believes that christ died for his sins , why then he will plead that in prayer with god. suppose also that a man understands that christ rose again for his justification , why then he will also plead that in prayer : but if he knows no further , no further will he go : but when he shall know that there is for him also an advocate with the father , and that that advocate is jesus christ : and when the glory of this office of christ shall shine in the face of this man's soul ; oh then he takes courage to pray with that courage he had not before , yea then is his faith so supported and made strong that his prayer is more fervent and importuning abundance . so that i say the knowledge of the advocateship of christ is very useful to strengthen our graces , and as of graces in general so of faith and prayer in particular . wherefore our wisdom is so to improve this doctrine that prayer may be strengthened thereby . thirdly , as we should make use of this doctrine to strenghthen faith and prayer : so we should m●ke use of it to keep us humble . for the more offices christ executeth for us with the father , the greater sign that we are bad : and the more we see our badness the more humble should we be . christ gave for us the price of blood , but that is not all . christ as a captain has conquered death and the grave for us , but that is not all . christ as a priest intercedes for us in heaven , but that is not all : sin is still in us , and with us , and mixes it self with what-ever we do ; whether what we do be religious or civil : for not only our prayers and our sermons , our hearings , and preaching and so ; but our houses , our shops , our trades and our beds are all polluted with sin. nor doth the devil , our night and day adversary , forbear to tell our bad deeds to our father , urging that we might forever be disinherited for this . but what should we now do if we had not an advocate ? yea , if we had not one who would plead in forma pauperis ; yea if we had not one that could prevail , and that would faithfully execute that office for us ? why we must die . but since we are rescued by him , let us , as to our selves , lay our hand upon our mouth , and be silent , or say , not unto us , lord , not unto us , but to thy name give glory . and i say again , since the lord jesus is fain to run through so many offices for us before he can bring us to glory , o! how low , how little , how vile and base in our own eyes should we be ? 't is a shame for a christian to think highly of himself , since christ is fain to do so much for him , and he again not at all able to make him amends ; but some whose riches consist in nothing but scabs and lice will yet have lofty looks . but are not they much to blame who sit lifting up of lofty eyes in the house , and yet know not how to turn their hand to do any things so , but that another , their betters , must come and mend their work. i say is it not more meet that those that are such , should look , and speak , and act as such that declare their sense of their vnhandiness , and their shame , and the like for their unprofitableness ? yea is it not meet that to every one they should confess what sorry ones they are ? i am sure it should be thus with christians , and god is angry when it is otherwise . nor doth it become these helpless ones to lift up themselves on high . let christ's advocateship therefore teach us to be humble . fourthly , as we should improve this doctrine to strengthen faith , to encourage prayer , and to keep us humble : so we should make vse of it to encourage to perseverance ; that is , to hold on , to hold out to the end . for , for all those causes the apostle setteth christ before us as an advocate : there is nothing doth more discourage the truly godly than the sense of their own infirmities ( as has been hinted at all along ) ; consequently , nothing can more encourage them to go on , than to think that christ is an advocate for them . the services also that christ has for us to do in this world , are full of difficulty , and so apt to discourage : but , when a christian shall come to understand that ( if we do what we can ) 't is not a failing either in matter or manner that shall render it wholly unserviceable , or give the devil that advantage as , to plead thereby to prevail for our condemnation and rejection ; but that christ by being our advocate saves us from our falling short , and also from the rage of hell : this will encourage us to hold on though we do but hobble in all our goings , and fumble in all our doings . for we have christ for an advocate in case we sin in the management of any duty . if any man sin we have an advocate with the father , jesus christ the righteous . let us therefore go on in all god's ways , as well as we can for our hearts , and when our foot slips let us tell god of it , and his mercy in christ shall hold us up , psal. 84.18 . darkness , and to be shut up in prison is also a great discouragement to us ; but our advocate is for giving us light and for fetching us out of our prison . true , he that joseph chose to be his advocate to pharaoh remembred not joseph but forgat him , gen. 40.14 , 23. but he that has jesus christ to be his advocate shall be remembered before god. he remembred us in our low estate , for his mercy endureth forever , mich. 7.8 , 9 , 10. psal. 136.23 . yea , he will say to the prisoners shew your selves , and to them that are in the prison house go forth . satan sometimes gets the saints into the prison , when he has taken them captive by their lusts , rom. 7.23 . but they shall not be always there ; and this should encourage us to go on in godly ways : for we must through many tribulations enter into the kingdom of heaven . obj. but i cannot pray , says one , therefore how should i persevere ? when i go to prayer , instead of praying my mouth is stopt : what would you have me do ? well , soul , tho satan may baffle thee , he cannot so serve thine advocate . if thou must not speak for thy self , christ thine advocate can speak for thee . lemuel was to open his mouth for the dumb , to wit , for the sons of destruction , and to plead the cause of the poor and needy , prov. 31.8 , 9. if we knew the grace of our lord jesus christ so as the word reveals it , we would believe , we would hope , and would , notwithstanding all discouragements , wait for the salvation of the lord. but there are many things that hinder ; wherefore faith , and prayer , and perseverance are made difficult things unto us . but if any man sin , we have an advocate with the father , jesus christ the righteous . and , god shall sight for you and you shall hold your peace , was once a good word to me , when i could not pray . fifthly , as we should improve this doctrine for the improvement and encouragement of these graces : so we should improve it to the driving of difficulties down before us , to the getting of ground upon the enemy . resist the devil , drive him back ; this is it for which thy lord jesus is an advocate with god in heaven , and this is it for the sake of which thou art made a believer , on earth , 1 pet. 5.9 . heb. 13.4 . wherefore has god put this sword [ we have an advocate ] into thy hand , but to fight thy way through the world. fight the good fight of faith , lay hold on eternal life : and say i will go in the strength of the lord god : and since i have an advocate with the father jesus christ the righteous , i will not despair tho the iniquity of mine heels should compass me about , psal. 49.5 . vse 5. fifthly , doth jesus christ stand up to plead for us with god , to plead with him for us against the devil . let this teach us to stand up to plead for him before men , to plead for him against the enemies of his person and gospel . this is but reasonable : for if christ stands up to plead for us , why should not we stand up to plead for him ? he also expecteth this at our hands , saying , who will rise up for me against the evil doers ? who will stand up for me against the workers of iniquity ? the apostle did it and counted himself engaged to do it , where he saith he preached the gospel of god with much contention , 2 thes. 2.2 . nor is this the duty of apostles , or preachers only , but every child of god should earnestly contend for the faith once delivered to the saints , jud. 3. and , as i said , there is reason why we should do this . he standeth for us : and if we 1. consider the disparity of persons , to plead , it will seem far more reasonable . he stands up to plead with god , we stand up to plead with men. the dread of god is great , yea greater than the dread of men. 2. if we consider the persons pleaded for : he pleads for sinners , for the inconsiderable , vile , and base : we plead for jesus , for the great , holy , and honourable . 't is an honour for the poor to stand up for the great and mighty : but what honour is it for the great to plead for the base ? reason therefore requireth that we stand up to plead for him , tho there can be but little rendered why he should stand up to plead for us . 3. he standeth up to plead for us in the most holy place , tho we are vile : and why should we not stand up for him in this vile world , since he is holy ? 4. he pleads for us though our cause is bad , why should not we plead for him since his cause is good ? 5. he pleads for us against fallen angels , why should we not plead for him against sinful vanities ? 6. he pleads for us to save our souls , why should not we plead for him , to sanctifie his name ? 7. he pleads for us before the holy angels , why should not we plead for him before princes ? 8. he is not ashamed of us , tho now in heaven , why should we be ashamed of him before this adulterous and sinful generation ? 9. he is unwearied in his pleading for us , why should we faint and be dismayed while we plead for him ? my brethren , is it not reasonable that we should stand up for him in this world ? yea , is it not reason that in all things we should study his exaltation here since he in all things contrives our honour , and glory in heaven ? a child of god should study in every of his relations to serve the lord christ in this world , because christ by the execution of every one of his offices seeks our promotion hereafter . if these be not sufficient arguments to bow us to yield up our members , our selves , our whole selves to god , that we may be servants of righteousness unto him : yea if by these and such like we are not made willing to stand up for him before men ; 't is a sign that there 's but little , if any of the grace of god in our hearts . yea , further that we should have now , at last , in reserve , christ as authorized to be our advocate to plead for us , for this is the l●st of his offices for us while we are here : and is to be put in practice for us when there are more than ordinary occasions . this is to 〈…〉 we say , at a dead lift . even then 〈…〉 a christian is taken for a captive : or when he sinks in the mire where is no standing ; or when he is cloathed in filthy garments ; or when the devil doth desperately plead against us our evil deeds ; or when by our lives we have made our salvation questionable , and have forfeited our evidences for heaven : and why then should not we have also in reserve for christ ? and when profession , and confession , will not do : when loss of goods and a prison will not do : when loss of country and of friends will not do : then to bring it in ; then to bring it in as the reserve , and as that which will do : to wit , willingly to lay down our lives for his name , isa. 24.15 . joh. 21.19 . and since he doth his part without grudging for us , let us do ours with rejoicing for him . vse 6. sixthly , doth jesus christ stand up to plead for us and that of his meer grace and love ? then this should teach christians to be watchful and wary how they sin against god. this inference seems to run retrograde ; but whoso duly considers it will find it fairly fetch'd from the premises . christianity teaches ingenuity , and aptness to be sensible of kindnesses , and doth instruct us to a lothness to be over-hard upon him from whom we have all a free-cost , shall we sin that grace 〈◊〉 abound ? god fo●bid . shall we do evil 〈◊〉 good may come ? god forbid . shall we sin 〈◊〉 cause we are not under the law , but under grace ? god forbid , rom. 6.1 , 2 , 15. it is the most disingenious thing in the world not to care how chargeable we are to that friend that bestows all upon us gratis . when mephibosheth had an opportunity to be yet more chargeable to david , he would not , because he had his life and his all from the meer grace of the king , 2 sam. 19.24 , 25 , 26 , 27 , 28. also david thought it too much for all his houshold to go to absalom's feast b●cause 't was made of free-cost . why , christ is our advocate of free-cost , we pay him neither fee nor in-come for what he doth , nor doth he desire ought of us , but to accept of his free doing for us thankfully . wherefore let us put him upon this work as little as may be , and by so doing we shall show our selves christians of the right make and stamp . we count him but a fellow of a very gross spirit , that will therefore be lavishing of what is his friends , because 't is prepared of meer kindness for him . esau himself was loth to do this , and shall christians be disingenious ? i dare say , if christians were sober , watchfu● and of a more self-denying temper , they need not put the lord jesus to that to which for the want of these things they do so often put him . i know he is not unwilling to serve us , but i know also that the ●●ve of christ should constrain us , to live 〈…〉 selves but to him that loved us , 〈…〉 us , and rose again , 2 cor. 5.14 . we 〈◊〉 do that which is naught too much 〈◊〉 then when we watch and take care what we can to prevent it . our flesh , when we do our utmost diligence to resist it , will defile both us and our best performances . we need not lay the reins on its neck , and say what care we , the more sin the more grace , and the more we shall see the kindness of christ , and what virtue there is in his advocates office to save us . and should there be any such here i would present them with a scripture or two . the first is this , do ye thus require the lord , o foolish people and unwise ? deut. 32.6 . and if this gentle check will not do , then read the other , shall we say , let us do evil that good may come ? their damnation is just , rom. 3.8 . besides , as nothing so swayeth with us as love , so there is nothing so well pleasing to god as it . let a man love , tho he has opportunity to do nothing , 't is accepted of the god of heaven : but where there is no love , let a man do what he will , it is not at all regarded , 1 cor. 13.1 , 2 , 3. now to be careless , and negligent , and that from a supposed understanding of the grace of christ in the exercise of his advocateship for us , in heaven , is as clear a sign as can be that in thy heart there is no lov● 〈◊〉 ●●rist , and that consequently thou ar● 〈◊〉 nothing instead of being a chri●●●●● 〈…〉 . talk then 〈◊〉 thou wilt , and profess never so large●● , 〈◊〉 ●ist is no advocate of thine , nor shalt thou , thou so continuing , be ever the better for any of those pleas that christ at gods bar , puts in against the devil , for his people . christians , christ jesus is not unwilling to lay out himself for you in heaven , nor to be an advocate for you in the presence of his father : but yet he is unwilling that you should render him evil for good ; i say that you should do so by your remissness and carelesness . for want of such a thinking of things , as may affect you hearts therewith . 't would be more comely in you , would please him better , would better agree with your profession , and also better would prove you gracious , to be sound in the power and nature of these conclusions . how shall we that are dead to sin live any longer therein ? rom. 6.2 . col. 3.1 , 3 , 5 , 6 , if ye be risen with christ seek those things that are above where christ sitteth at the right hand of god. for ye are dead and your life is hid with christ in god. mortifie therefore your members which are upon the earth ; fornication , vncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry , for which things sake the wrath of god cometh upon the children of disobedience . i say 't would be more comely for christians to say , we will not sin , because god will pardon , we will not commit iniquity , 'cause christ will advocate for us : i write unto you that you sin not , tho if any man sins we have an advocate with god the father . why the brute will conclude , i will not do so 'cause my master will beat me : i will do thus , for then my master will love me : and christians should be above men , brutish men. and for a conclusion as to this , let me present you with three considerations . 1. know , that it is the nature of grace , to draw holy arguments to move to goodness of life , from the love and goodness of of god : but not thence to be remiss , 1 cor. 5.14 . 2 know therefore that they have no grace that find not these effects of the discoveries of the love and goodness of god. 3. know also that among all the swarms of professors that from age to age make mention of the name of christ , they only must dwell with him in heaven that depart from iniquity and are zealous of good works , 2 tim. 2.19 . he gave himself for these , tit. 2.11 , 12 , 13 , 14 not that they were so antecedent to this gift : but those that he hath redeemed to himself , are thus sanctified by the faith of him , acts 26.18 . seventhly , is it so ? is jesus christ an advocate with the father for us ? then this should encourage strong christians to tell the weak ones , where , when they are in their temptations and fears through sin , they may have one to plead their cause . thus the apostle doth , by the text ; and thus we should do one to another . mark , he telleth the weak of an advocate . my little children , i write unto you , &c. christians , when they would comfort their dejected brethren talk too much at rovers , or in generals : they should be more at the mark. a word spoke in season , how good is it ? i say , christians should observe and enquire that they may observe , the cause or ground of their brothers trouble ; and having first taken notice of that , in the next place consider under which of the offices of jesus christ this sin or trouble has cast this man ; and so labour to apply christ in the word of the gospel to him . sometimes we are bid to consider him as an apostle , and high priest , and sometimes as a fore runner and an advocate . and he has , as was said afore , these divers offices with others that we by the consideration of him might be relieved under our manifold temptations . this , as i said , i perceive john teaches us here , as he doth a little before of his being a sacrifice for us ; for he presenteth them that after conversion shall sin , with christ as an advocate with the father . as who should say , my brethren are you tempted , are you accused , have you sinned , has satan prevailed against you ? we have an advocate with the father , jesus christ the righteous . thus we should do , and deliver our brother from death , there is nothing that satan more desires than to get good men into his sive to sift them as wheat that if possible he may leave them nothing but bran , no grace , but the very husk and shell of religion : and when a christian comes to know this , should christ as priest , or advocate be hid from him , what could bear him up ? but let him now remember and believe that we have an advocate with the father , jesus christ the righteous , and ●e forthwith conceiveth comfort . for an advocate is to plead for me according as has been shewed afore , that i may be delivered from the wrath and accusation of my adversary , and still be kept safe under grace . further , by telling of my brother that he hath an advocate : i put things into his mind that he has not known , or do bring them to remembrance which he has forgot : to wit , that tho he hath sinned he shall be saved in a way of justice . for an advocate is to plead justice and law , and christ is to plead these for a saint that has sinned : yea so to plead them that he may be saved : this being so , he is made to perceive that by law he must have his sins forgiven him : that by justice he must be justified . for christ as an advocate pleadeth for justice , justice to himself , and this saint is of himself , a member of his body , of his flesh and of his bones . nor has satan so good a right to plead justice against us tho we have sinned , that we might be damned , as christ has to plead it tho we have sinned that we might be saved . for sin cannot cry so loud to justice , as can the blood of christ : and he pleads his blood as advocate by which he has answered the law , wherefore the law having nothing to object , must needs acquit the man for whom the lord jesus pleads . i conclude this with that of the psalmist . surely his salvation is nigh them that fear him , that glory may dwell in our land. mercy and truth are met together : righteousness and peace have kissed each other . truth shall spring out of the earth , and righteousness shall look down from heaven : yea the lord shall give that which is good , and our land shall yield her increase . righteousness shall go before him , and shall lead us the way of his steps . vse 8. eighthly , but what is all this to you that are ●ot concerned in this privilege ? the children indeed have the advantage of an advocate , but what is this to them that have none to plead their cause ? jer. 30.12 , 13. they are as we say left to the wide world , or to be ground to powder between the justice of god and the sins which they have committed . this is the man that none but the devil seeks after , that is pursued by the law , and sin , and death , and has none to plead his cause . 't is sad to consider the plight that such an one is in . his accuser is appointed , yea ordered to bring in a charge against him [ let satan stand at his right hand ] ps. 109 6 , 7. in the place where accusers stand , and when he shall be judged let him be condemned , let there be none to plead for his deliverance . if he cries or offereth to cry out for mercy or forgiveness [ let his prayer become sin : ] this is the portion of a wicked man. terrors take hold on him as waters , a tempest stealeth him away in the night , the east wind carrieth him away , and he departeth , and as a storm hurleth him out of his place . for god shall cast upon him and not spare : he would fain free out of his hand . men shall clap their hands at him and shall hiss him out of his place , job 27. ●0 , 21 , 22 , 23. and what shall this man do ? can he over-stand the charge , the accusation , the sentence , and condemnation ? no , he has none to plead h●s cause . i remember that somewhere i have read , as i think , concerning one , who when he was carrying upon mens shoulders to the grave , cried out as he lay upon the bier , i am accused before the just judgment of god ; and a while after , i am condemned before the just judgment of god. nor was this man but strict as to the religion that was then on foot in the world , but all the religion of the world amounts to no more than nothing , i mean as to eternal salvation , if men be denyed an advocate to plead their cause with god. nor can any advocate , save jesus christ the righteous , avail any thing at all : because there is none appointed , but him to that work , and therefore not to be admitted to enter a plea for their client at the bar of god. obj. but some may say there is god's grace , the promise , christ's blood , and his second part of priesthood now in heaven : can none of these ●everally , nor all of them jointly save a man from hell , unless christ also become our advocate ? answer : all these , his advocates office not excluded , are few enough , and little enough to save the saints from hell ; for the righteous shall scarcely be saved , 1 pet. 4.18 . there must then be the promise , god's grace , christ's blood , and him to advocate too , or we cannot be saved . what 's the promise , without god's grace , and what 's that grace without a promise to bestow it on us ? i say what benefit have we thereby ? besides , if the promise , and god's grace without christ's blood would have saved us , wherefore then did christ die ? yea , and again i say , if all these without his being for us an advocate , would have delivered us from all those disadvantages that our sins and infirmities would bring us to , and into ; surely in vain and to no purpose was jesus made an advocate . but , soul , there is need of all , and therefore be not thou offended that the lord jesus is of the father made so much to his , but rather admire and wonder that the father and the son should be so concerned with so sorry ●●ump of dust and ashes as thou art . and i say again , be confounded to think that sin should be a thing so horrible , of power to pollute , to captivate and detain us from god , that without all this ado ( i would speak with reverence of god and his wisdom ) we cannot be delivered from the everlasting destruction that it hath brought upon the children of men. but i say what is this to them that are not admitted to a privilege in the advocates office of christ ? whether he is an advocate or no the case to them is the same . true , christ as a saviour is not divided : he that hath him not in all , shall have him in none at all of his offices in a saving manner . therefore he for whom he is not an advocate , he is nothing , as to eternal life . indeed christ by some of his offices is concerned for the elect , before by some of them he is . but such shall have the blessing of them all before they come to glory . nor hath a man ground to say christ is here or there mine , before he hath ground to say he also is mine advocate . tho that office of his as has been already shewed stands in the last place and comes in as a reserve . but can any imagine that christ will pray for them as priest , for whom he will not plead as advocate ? or that he will speak for them , to god for whom he will not plead against the devil ? no , no ; they are his own that he loveth to the end , joh. 13. to the end of their lives , to the end of their sins , to the end of their temptations , to the end of their fears and of the exercise of the rage and malice of satan against them . to the end may also be understood , even until he had given them the profit and benefit of all his offices in their due exercise and administration : but i say , what is all this to them that have him not for their advocate ? you may remember that i have already told you that there are several who have not the lord jesus for their advocate . to wit , those that are still in their sins pursuing of their lusts , those that are ashamed of him before men , and those that are never otherwise but lukewarm in their profession : and let us now for a conclusion make further enquity into this matter . is it likely that those should have the lord jesus for their advocate to plead their cause , who despise and reject his person , his word and ways ? or those either who are so far off from sense of and shame f●r sin , that it is the only thing they hug and embrace ? true he pleadeth the cause of his people , both with the father and against the devil , and all the world besides ; but open profaneness , shame of good , and without heart or warmth in religion are no characters of his people . it is irrational to think that christ is an advocate for , or that he pleadeth the cause of such , who in the self same hour and before his enemies are throwing dirt in his face , by their profane mouths and unsanctified lives and conversations . if he pleads as an advocate for any , he must plead against satan for them , and so consequently must have some special bottom to ground his plea upon : i say a bottom better than that upon which the carnal man stands . which bottom is , either some special relation that this man stands in to god , or some special law he hath privilege by : that he may have some ground for an appeal if need be , to the justice and righteousness of god : but none of these things belong to them that are dead in trespasses and sins . they stand in no special relation to god ; they are not privileged by the law of grace . obj. but doth not christ as advocate plead for his elect , tho not called as yet ? answ. he died for all his elect , he prayeth for all his elect as a priest : but as an advocate he pleadeth only for the children , the called only . satan objecteth not against god's election , for he knows it not : but be objecteth against the called , to wit , whether he be truly godly or no , job 1.9 , 10. zech 3. or whether they ought not to die for their transgressions . and for these things he has some colour to frame an accusation against us : ( and now 't is time enough for christ to stand up to plead , ) i say for these things he has some colour to frame a plea against us , for there is sin and a law of works , and a judge too that has not respect of persons . now to overthrow this plea of satan is jesus christ our advocate : yea to overthrow it by pleading law and justice , and this must be done with respect to the children only . my little children , i write unto you that ye sin not : and if any man sin , we have an advocate with the father , jesus christ the righteous . finis . errata . page 31 line 22 for acknowledgeth read acknowledged , p. 65 l. 13 f. your r. you , p 70. l. 2 r. his office is , p , 77. l 19 f. world r. word , p. 87 l. 13 f. deferrs r. defers , p. 102 l. 24 f groundess r. groundless , p. 108 l. 15 f. thes v. the , p. 118. l. 27 f. affliction r. affection . p. 127 l. 10 f. matter r. water . a catalogue of books printed for and sold by dorman newman , at the sign of the kings arms in the poultrey . there is likewise published by this author , an useful book entitled , the holy war , made by christ upon the devil for the regaining of man , or the losing and taking again of the town of man-soul . the pilgrims progress from this world to that which is to come , delivered in the similitude of a dream , wherein is discovered the manner of his setting out , his dangerous journey , and safe arrival at the desired country , the first part . price 1 s. the pilgrims progress from this world to that which is to come , the second part , delivered in the similtude of a dream , wherein is set forth the manner of the setting out of christians wife and children , their dangerous journey , and safe arrival at the desired country . price 1 s. a treatise of the fear of god , shewing what it is , and how distinguished from that which is not so . also whence it comes . who has it . what are the effects . and what the privileges of those that have it in their hearts . price 1 s. 6 d. the life and death of mr. badman , presented in a familiar dialogue between mr. wiseman and mr. attentive . price 1 s. 6 d. the doctrine of the law , and grace unfolded , or a discourse touching the law and grace , the nature of the one , and the nature of the other , shewing what they are , as they are the two covenants , and likewise who they be , and what their conditions are , that be under either of these two covenants . very easie to be read , and as easie to be understood by those that are the sons of wisdom , the children of the second covenant . price 1 s. 6 d. grace abounding to the chief of sinners . or a brief and faithful relation of the exceeding mercy of god in christ to his poor servant john bunyan . namely in his taking him out of the dunghil , and converting of him to the faith of his blessed son jesus christ. here is also particularly shewed what sight of , and what trouble he had for sin , and also what various temptations he hath met with , and how god hath carried him through them . corrected , and much inlargged in this edition . price 1 s. questions about the nature and perpetuity of the seventh day-sabbath , and proof that the first day of the week is the true christian sabbath . price 6 d. a book for boys and girls , or country rhimes for children . price 6 d. sighs from hell , or the groans of a damn'd soul. come and welcome to jesus christ. a discourse upon the pharisee and publican . seasonable counsel or advice to sufferers . the barren fig-tree . the greatness of the soul. a discourse of prayer ; or i will pray with my spirit and with my understanding also . questions about the nature and perpetuity of the seventh-day-sabbath . the holy city ; or the heavenly jerusalem . the advocateship of jesus christ. his four last things , death , judgment , heaven and hell. the present state of his majesties isles and territories in america , viz. jamaica , barbadoes , s. christophers , m●vis , antego , s. vincent , dominica , new-jersey , pensilvania , monserat , anguilla , bermudas , carolina , virginia , new-england , tobago , new-found-land , mary-land , new-york . with new maps of every place . together with astronomical tables , which will serve as a constant diary or calendar , for the use of the english inhabitants in those islands ; from the year 1686 , to 1700. also a table by which , at any time of the day or night here in england , you may know what hour it is in any of those parts . and how to make sun dials fitting for all those places . choice and practical expositions on the ten commandments preached by james durham , late minister in glasgow . a golden key to open hidden treasure , or several great points , which referr to the saints present blessedness , and their future happiness ; with the resolution of several important questions . the active , and passive obedience of christ , vindicated and improved ; two serious , and singular pleas which all sincere christians may safely make to all those ten scriptures which speak of the general , and particular judgment that must certainly pass on all , &c. the 1 st . and 2 d. part by tho. brooks late preacher of the gospel at st. margaret new fish street . a collection of sermons preached at the morning lecture in southwark and else-where , by nicholas blakie . the morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early religion , by john ryther . the interest of reason in religion , with the import and use of scripture metaphors , and the matter of union between christ and believers , with reflections on several late writings , especially , mr. sherlock's discourse concerning the knowledge of christ modestly enquired into and stated by r. ferguson . the works of mr. james janeway containing these six following treatises , heaven upon earth , or the best friend in the worst of times ; death unstung , a sermon preached at the funeral of tho. moseley , an apothecary , with a narrative of his life and death ; also the manner of gods dealing with him before and after his conversion . a sermon preached at the funeral of tho. savage : invisible realities demonstrated in the holy life and triumphant death of mr. john janeway ; his legacy to his friends containing 27. famous instances of gods providences in , and about sea dangers and deliverances , with a sermon on that subject . life in god's favour , a seasonable discourse in death-threating times , being the substance of sundry sermons on psal. 30.5 . in his favour is life . by o. haywood minister of the gospel . a call to prayer , in two sermons on that subject : lately preached to a country auditory , with an account of the principles and practices of the quakers in matter of prayer subjoined , wherein is shewed that the quakers religion is much wanting in prayer , and they themselves grosly guilty in not calling upon god , and of fathering much impiety on the spirit of god , alledging him in defence of their prayer-less cause . quakerism subverted , being a further discovery and confutation of the gross errors of the quakers , published and maintained by will. penn , and others of that sect. a warning to souls to beware of quakers and quakerism , by occasion of a late dispute at early in cheshire , all three written by john cheyney minister of the gospel . gospel remission , or a treatise shewing , that true blessedness consists in pardon of sin , wherein is discovered the many gospel-mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true signs and symptoms of it ; way and means to obtain it ; by jeremiah burrough . a protestants resolution , shewing his reasons why he will not be a papist , digested into so plain a method of question and answer , that an ordinary capacity may be able to defend the protestant religion against the most cunning jesuit or popish priest. mr. wadsworth's legacy , being his serious exhortation to an holy life : or a plea for the absolute necessity of inherent righteousness , in those that hope to be saved . the triumphs of gods revenge against the crying and execrable sin of murther , expressed in 30 several tragical histories , to which is added , gods revenge against the abominable sin of adultery . a token for children , being an exact account of the conversion , holy and exemplary lives and joyful deaths of several young children , in 2 parts . by james janeway minister of the gospel . finis . notes, typically marginal, from the original text notes for div a30214-e6260 how christ manages the office of an advocate . the necessity of christ's being an advocate . spoke of cyrus a type of christ. a petition tho [sic] the lordes chancelours of both vniversities, & to all the noble ll. of albion & ierne [sic] to help reformation of errours bred by not knovving that t̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the gospel vvher men geue over all resistance. broughton, hugh, 1549-1612. 1609 approx. 3 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16995 stc 3877.7 estc s3298 33143284 ocm 33143284 28357 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16995) transcribed from: (early english books online ; image set 28357) images scanned from microfilm: (early english books, 1475-1640 ; 1872:18) a petition tho [sic] the lordes chancelours of both vniversities, & to all the noble ll. of albion & ierne [sic] to help reformation of errours bred by not knovving that t̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the gospel vvher men geue over all resistance. broughton, hugh, 1549-1612. [4] p. s.n., [netherlands? : 1609] place of publication suggested by stc (2nd ed.). signatures: b² reproduction of original in: trinity college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -descent into hell -early works to 1800. bilson, thomas, 1546 or 7-1616. bancroft, richard, 1544-1610. bible -theology. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion collegium s.s. et individuae trinitatis in academia cantabrigiensi a petition tho the lordes chancelours of both vniversities , & to all the noble ll. of albion & ierne , to help reformation of errours bred by not knovving that to katelthein eis adou in the crede meaneth a going vp to paradise : & no going to gehenna : nor feeling of gehenna torment . the ignorance of vvhich article hath vvroght much ruine to the gospel : vvher men geue over all resistance . d . bancroft complained , r. h. to the ll. of amsteldam , vvhen j vvas preaching at middelburg , that j called him athean , vilain , jevv , traytour . to these four j must ansvver . for the three first : he is no further charged then an allovver of the comon notes : & so longe the king cannot help him . the jevv pharar hath caught him . let him accept my defence for him , printed , & sent him , then yf he any vvit haue , he vvill svvear that my pen cleareth him from all blames vvhich he vvold fasten vpon him self . novv touching the treason of the libel : the earle of argiles cosin germane , vvhich vvas vvith me at geneva , told the k. hovv the senatours shevved him , that vpon bancroftes libel , scoffing my hope in the scottish mist , a plot vvas layd to kill me : hindering some hopes more then 40000 souldiers ▪ & 300. french crovvnes vvere offred me to hasten avvay : j beleued it not , till it came so nere that euen beza made accompt j should never go avvay all this , ypon bācroft his scophing of the scottish mist . touching the diuinitie that to descend to hel in the crede is to goe yp to heauen : your honours see , that d. bilson hath most mightilie proued that : so bancroft allovving bilson scoffeth him self : vvhē he scoffeth that vvhich d. bilsō proued to be most sure : that he must be a most open atheist scoffing him self in the depth of diuinitie , or the k. must be the matter of his libel : as the k. often svvare in scotland , that i should haue vvhat i vvold : for my dangers in his cause . and thus i ansvvear . vvhen the k. hath geven sentence , he may mot plead against that . i hope the k. vvill bridle him from that : by your lps honorable aduertisement : & remember his vovved recompence . your lordslips most humble . hugh broughton . animadversions upon a late discourse concerning the divinity, and death of christ edmund elys. elys, edmund, ca. 1634-ca. 1707. 1695 approx. 9 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a39338 wing e662 estc r41114 19636953 ocm 19636953 109230 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a39338) transcribed from: (early english books online ; image set 109230) images scanned from microfilm: (early english books, 1641-1700 ; 1685:36) animadversions upon a late discourse concerning the divinity, and death of christ edmund elys. elys, edmund, ca. 1634-ca. 1707. 8 p. s.n., [london : 1695] caption title. "eccles. chap. ix. ver. 10." imprint suggested by wing. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. bible. -o.t. -ecclesiastes ix, 10 -criticism, interpretation, etc. 2005-11 tcp assigned for keying and markup 2005-11 aptara keyed and coded from proquest page images 2006-01 mona logarbo sampled and proofread 2006-01 mona logarbo text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion animadversions upon a late discourse concerning the divinity , and death of christ . by edmund elys , sometime fellow of baliol colledge in oxford . eccles . chap. ix . ver. 10. whatsoever thy hand findeth to do , do it with thy might : for there is no work , nor device , nor knowledge , nor wisdom in the grave , whither thou goest . if the author of this discourse did really design to maintain the profession of the catholick faith , how is it possible that he should not speak one good word of the creed of st. athanasius , of the nicene creed ? how is it possible he should so contemn the ancient fathers , if his sentiments , touching the faith , were the same with theirs ? i appeal to any man , that has the fear of god before his eyes , to judge whether he do not plainly deny the eternity of the person of jesus christ , in that he says , that from the humane and divine nature united there did result the person of the messius , who was both god , and man. certainly that which results from the union of the humane nature with the divine is not eternal , or from everlasting . we can frame , says he , no distinct idea of that infinite essence , and it were not infinite if we could . answ . but we may reflect upon that idea , which god himself , the one being absolutely infinite , has imprest upon all rational souls . to know god is to have a distinct idea of him. he that pretends to frame to himself any idea of god , knows not god : for god is light , and we can have no perceivance of him , but by the influence , or impression we receive from him. he says that one opinion concerning christ is , that christ was a divine person , miraculously conceiv'd , &c. tho' he had no existence before he was formed in the virgins womb. here i desire that the christian reader would observe the subtlety of some deceivers , who , by calling our saviour a divine person , would avoid the abhorrence and detestation they deserve , because they will not acknowledge that he has a nature truly divine , or eternal . he tells us that some philosophers thought that souls were propagated from souls ; and the figure by which this was explain'd , being that of one candle's being lighted at another ; this seems to have given the rise to those words , light of light. it is certain many of the fathers fell often into this conceit , and in this way of explaining this matter , they have said many things , which intimate that they believ'd an inequality between the persons , and a subordination of the second and third to the first : so that by the same substance , or essence , they do in many places express themselves , as if they only meant the same being in a general sense , as all humane souls are of the same substance ; that is , the same order , or sort of beings ; and they seemed to entitle them to different operations ; not only in an oeconomical way , but thought that one did that , which the other did not . here he plainly endeavours to perswade us to believe that many of the fathers were no true christians , but had a conceit that there were three gods : for most certainly if they thought that the father , the son , and the holy ghost , are of the same substance , no otherwise than as all humane souls are of the same substance , and that they have different operations , not only in an oeconomical way , but so that one does what the other does not , they thought ( in effect ) that there are three gods. if he would name any one of those , who have publisht such monstrous conceptions , we should give him a punctual answer . in the mean time we must aver to all the world , that not one of the holy fathers , of the four first general councils , were subject to any such delirium : and every one of those , that deserve the name of fathers , shall rise up in judgment against him , for laying so foul an imputation upon many fathers , not nameing one of them ; so that he might insinuate a contempt of them all into the minds of unwary readers . others , says he , took another way of explaining this , making it their foundation , that the deity was one numerical being . answ . the ancient fathers did not say that the deity was one numerical being : what they said manifestly imports that the deity is being simply and absolutely , viz. being absolutely infinite , so that it implies the most palpable contradiction that the true , and eternal . god should not be absolutely one . i desire that the learned reader would be ever mindful of these ▪ words of saint basil , in his 141 epistle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he tells us that many have thought that the term son did not at all belong to the blessed three . if he would name one of these many , and shew us where we may find this execrable heresy in writing , we should undertake , by the help of god , to manifest the madness , and folly of it . he slights this position of the schoolmen , that god being infinite , every offence against him has an infinite guilt , and must be expiated either by acts of infinite value , or of infinite duration ; and that a person of an infinite nature was only capable of acts of an infinite value ; that such a one was necessary for expiating sin. but in all this gradation , there is one defect , that the scripture sets none of these speculations before us . answ . there 's nothing more evident in the holy scriptures than this , that those that are sav'd are redeem'd with the precious bloud of christ : and is not that bloud of infinite value ? is not the wrath of god against all sin infinite ? is not infinite wrath against all sin as fully demonstrated in an infinite holy person , suffering for all the sins of the whole world in the nature of man , which he assum'd that he might be capable of suffering , as that wrath could ever have been shewn , or demonstrated to men , and angels in the everlasting destruction of all sinners ? as for those scoptical words , those subtle weighings of infinities one against another , i shall make no other reflection on them , but only to declare that i hope the learned , and pious reader will joyn with me in a just abhorrence and detestation of them . he uses this very dangerous expression : the offering this to us on such easy terms , and the exacting only a sincere obedience as the condition of it , without insisting on an entire obedience , is another part of the grace of it . answ . sincere obedience is entire obedience , or the having respect to all the commandments of god. he acknowledges that god would pardon sin in such a manner , as should shew how much he hated it , at the same time that he shew'd such love , and compassion to sinners . but , say we , he had not shewn how much he hated sin , and how much he lov'd sinners , if he had not shewn this hatred , and this love to be both infinite , which he shew'd with all possible evidence in the sacrifice of the death of christ , a person infinite in all excellency , and perfection . every sin , says he , gives a wound , and requires repentance to wash , and heal it , but every sin does not shut us out from a right to the blessings of the covenant . answ . every known sin does not render us uncapable of repentance ; but every known sin exposes us to the wrath of god , and the sinner has no grounds to hope for pardon , unless he sincerely repent , stedfastly purposing , by the help of god , to lay down his life , rather than be guilty of any known sin by commission or omission . i pray god to affect the heart of this man , and of every other learned person , throughout the whole christian world , with a due regard to the writings of the ancient fathers . their following of those excellent holy men both in life , and doctrine , as they were followers of christ , and his apostles , would most certainly reduce this , and all other nations , professing christianity , to a true state of christian peace , and tranquillity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the rise, growth, and fall of antichrist together with the reign of christ. by edw. haughton minister. haughton, edward, 17th cent. 1652 approx. 312 kb of xml-encoded text transcribed from 110 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a86099 wing h1151 thomason e1286_1 estc r9637 99873593 99873593 169713 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86099) transcribed from: (early english books online ; image set 169713) images scanned from microfilm: (thomason tracts ; 173:e1286[1]) the rise, growth, and fall of antichrist together with the reign of christ. by edw. haughton minister. haughton, edward, 17th cent. [14], 201, [5] p. printed by r.w. for francis tyton, and are to be sold at his shop at the three daggers in fleetstreet, near the inner-temple gate, london : 1652. "the reign of christ" (p. 149), has special t.p. with an afterword stating "that the 21 & 22 chapters of the revelations, are a description of a state of a church here below,..". reproduction of the original in the thomason collection, british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -early works to 1800. antichrist -early works to 1800. 2008-08 tcp assigned for keying and markup 2008-11 spi global keyed and coded from proquest page images 2008-12 john pas sampled and proofread 2008-12 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the rise , growth , and fall of antichrist : together with the reign of christ . by edw. haughton minister . london , printed by r.w. for francis tyton , and are to be sold at his shop at the three daggers in fleetstreet , near the inner-temple gate , 1652. having perused this discourse concerning the rise , growth , and fall of antichrist ; together with the much desired and waited-for succession of the reighn of our lord jesus christ : i conceive the publication of it in print , very usefull and seasonable for these times ; both to settle the minds of some , about the great motions and changes ( through the wonderfull providences of god ) lately made among us ; and to stirre up the spirits of all to higher actings and more earnest prayers towards the accomplishment of that more glorious change. octob. 10. 1651. ioseph caryl . to the reader . if thou art learned and studious in divine things , these * country-pieces were not intended for thee . that they now appear in the light , must be ascribed to that , commonly , pretended ( but trully in this , no so ) midwife of friend-sollicitations ( drawing me much beyond my first purposes ) who hearing them preached , were at a stand , as if so be some new and strange things had been brought to their ears , ( such is the darkness of these parts , in the great things christ is about to do ) but freely and frequently confessed , they brought the evidence of truth and certainty in their very foreheads : and so divers of them grew impatient to feed also their eye with them , that whetting them upon their spirits by study and meditation , they might come more fully to understand these ways of god , and grand designs christ hath in hand . here thou hast the picture of the pope rampant ( i would it were more in the hearts and mouths of the people , that he is the great antichrist ) his strange but certain ruin , and the application of both . thou hast a discourse engraffed concerning kings ( the subject fairly leading to it ) particularly , of the last race of the english monarchs , and upon what account the late charls fell , these vvars on foot being indeed part of the battel you read of in the 16. and 19. chapters of the revelations : i say the begun quarrel between christ and antichrist , and that he with his armies fell , as the popes second : howbeit they neither did , nor yet do think so , the devil having put other glosses and interpretations upon things . i pray god open mens eyes more generally , to see into the devices and depths of satans delusions in playing his game . a tract also of the so much talked-of , & desired kingdom of our lord ; ( some oppose it , by forcing the streams of prophesies to run in other channels , thereby sufficiently discovering both their wilfull blindness ( for they say they see ) and dis-affectation to christ and holiness ) which god will build up and establish upon the ruins of the man of sins kingdom . therefore i thought i had not done my vvork , till i had spoken something to that also , enough only to provoke abler vvits and pens . aud now if thou shalt make ( by these my labours ) any addition to the stature of thy knowledge , zeal , resolution of contending for the faith delivered to the saints , and kingdom of our lord , agaist the common enemy , as thou 'lt answer it another day , banish me out of thy thoughts in giving glory to him who sits upon the throne , and to the lamb. these two things are enough for me . 1. that a few saints confessed their bowels refreshed by them ( yet nothing thence is due to me . ) 2. that i have the clear testimony of my conscience , in this undertaking ( both in the preaching and publishing ) i had no designe above or equal to this , the advancement of christ and his kingdom in the vvorld : 't is the constant breathing of his spirit at the throne of grace , who is , thine , e. h. to my godly , learned , and reverend friend , mr. edw. haughton , upon his book called the rise , growth , and fall of antichrist ; with the reign of christ . see , see what desolation now appeares in many countries ! mourn and shed thy teares , o wretched rome ! thou blind and bloody place ! for thy foundations god intends to race . what mean the wars of england ; and the fall of kingly , lordly , and episcopal power ? i pr'e thee see what alterations are lately made in three adjacent nations . read stories both prophane and scriptural , thou shalt not find such conquests in them all , as god hath given to his servants here : canst thou know this , and not be fill'd with feare ? surely this cup of trembling maketh haste vnto thy palace ; thou ( o pope ) must tasaste the dregs of gods displeasure : thou hast slain the saints of christ ; and this will cause thy pain . that we may sing for joy , now babylon is like to mourn ; let 's often look upon this book of comfort ; for it doth contein antichrists ruine , and christs gospel-reign . randolph yearwood . carmina quaedam latine , de opere autoris optatissimo . perdite papa , precor , quo vades ? nonne coronane christus habet ? nunc est romaruina tua . descendit regnum domini nunc omnipotentis in terram ; praese flectet & omne genu , christe , venito , veni ! sic spiritus orat , & omnes sancti , cum toto corde precantur . ego amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dico , randolphus yearwood the rise , growth , & fall of antichrist , &c. 2 thes . 2.3 . that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of perdition . the devil transforming himself into an angel light , brought some into the church of the the ssulonians who taught , [ the day of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was just at hand . ] would take them in the flesh . this shakes their hearts exceedingly that they are in danger of denying , and casting off the whole fath of christ . now for the clearing up of their understanding in the point , their confirmation in the doctrine and work of christianity ; the apostle doth beseech them , as brethren ; yea adjure them by the comming of christ , and their appearance before him to receive rewards of glory , that they would not be shaken in their minds , or troubled at the doctrine broach'd amongst them , what plausible pretences soever they had for it ; though they pretended the [ spirt ] for many false spirits are gone out into the world , whereof this is one ; though they pretend the [ word ] i. e. that we have imparted this doctrine privately to them by word of mouth , as if it were an apostolical tradition ; no nor yet though they shew you [ a letter ] for it , as from us ; believe it not , t is a forgery . thus the apostle plucks up every foundation-stone those false teachers could possibly buid upon , spirit , word , epistle ; though they offer to confirm their doctrine by any or all these wayes or testimonies : yet be not deceived by any wile , by any means , be not moved or troubled at it , 't is all false . and to his assertions and exhortations hee adds ( as a back of steel ) a strong convincing argument taken from gods decree concerning the order of transactions , for that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of perdition . the text branches it self thus . 1. the delay of christs last coming ; that day shall not come . 2. a preceding general defection from the faith ; except there come a falling away first . 3. the unmasking the detection of the great antichrist , or ringleader of that apostacy ; the man of sin revealed . 4. his doom , the son of perdition . for that day shall not come , except &c. my purpose is not to speak any things concerning christs putting off his last coming to judgement ; nor yet to give you the common-place of apostacy : but that which i aim at , is to discover antichrist to you in his own colours ; for all writers , both popish and protestant , say , that by [ man of sin ] here is meant the great antichrist ; by [ son of perdition ] his most remarkabe destruction . well then , without any more ado , the point i hold forth , and undertake ( by gods assistance ) to make good to you , is this ; the popes of rome are the revealed man of sin , the [ now ] well known antichrist , of whom daniel , paul , and the apostle john , have spoken such vile and fearfull things : i say in all they have said of the great antichrist , they have pointed the singer at the popes of rome . to make this good , first , thus , daniel in chap. 7. ver . 2. saw the four windes of heaven strive upon the great sea. i. e. great commotions in the states of the world , out of which there came four great beasts , the first like a lion , shadowing forth the babylonish monarchy with its pride and violence ; the second like a bear , of a churlish and ravenous disposition ; such a one was the persian monarchy ; the third like a leopard , having upon his back four wings , very subtle , and very swift upon the prey ; such was the grecian monarchy set up by alexander the great , but he saw a fourth exceeding terrible and dreadful , having iron teeth , and it devoured and brake in pieces , and stamped the residue with his feet , and 't was diverse from all the rest , and had ten hons upon his head . who these beasts were , you have the angels interpretation , dan. 7 17. these great beasts which are four , are four kings which shall arise out of the earth : but so monstrous was the fourth , that daniel would needs know the truth of him ; the angel speaks to that ver . 22. and 24. the fourth beast shall be a fourth kingdom upon earth , which shall be diverse from all kingdoms , and shall devour the whole earth , and shall tread it down , and break it in peices ; and the ten horns out of this kingdom , are ten kings that shall arise , and another shall arise , &c. 't is well known , that the roman monarchy hath been the fourth great kingdom of the world , then in its greatness and glory of domination , when saint john writ his revelation , who will tell you yet more of this beast and business . rev. 17.3 . i saw a woman sit upon a scarlet-coloured beast , having seven heads and ten horns . ver . 9 [ the seven heads are seven mountains ] the palatine , capitoline , aventine , esquiline , quirinal , viminal , and janicular , mountains , upon which rome in its greatness stood . and the seven heads are expounded also to be seven kings , ver . 10. there are seven kings , five are fallen , and one is , and the other is not yet come and when he cometh he must continue a short space . [ seven kings ] i. e. seven supream kings or forms of governments in rome , which made good the saying of daniel , that the last beast was diverse from all the rest ; now saies st. john [ five are already fallen ] kings , consuls , tribunes , decemvirs , dictators , these five were all fallen and gone in saint johns dayes , [ one is ] viz , government by emperors , which made up the sixt head of the beast , [ the other is not yet come ] he doth not say , the seventh , but the other , ( as one hath very well observed ) pointing doubtless at the christian emperors , who did not differ from the heathen emperors , as a distinct form of government , but onely in the quality of their persons , the one persecuting , destroying , christianity , the other protecting , advancing , christianity [ and when he comes he must continue a short space ] for the christian emperors did not reign in their full strength and greatness above seventy or eighty years , as historians make it evident . it follows , ver . 11. and the beast that was , and is not , even he is the eighth , and is of the seven . [ the beast that was , ] the papacy was in respect of the body of the empire , but [ is not ] in respect of any present being , for it was not in saint johns time ; [ even he is the eighth ] if you reckon the christian emperors for one ; but in that you ought not so to reckon [ he is indeed of the seven ] or one of the seven ; for there have not been eight but seven forms of governmnt at rome , the last whereof is called the beast by way of eminency , the great whore , the false prophet , antichrist himself . so then , find out the last head to the roman empire , and you may say of him , this is [ the man of sin the great antichrist . ] now who is he ? why , le ts reckon again , the kings had their time of governing , that 's one ; the consulls theirs , that 's two ; tribunes theirs , that 's three ; decemvirs theirs , that 's four ; dictators theirs , that 's five ; emperors theirs , that 's six . all these are fallen and gone ; and if i should put the question in this congregation , who is the seventh head of that beast , or who since emperors , have governed rome , i am perswaded the most ignorant man or woman could tell me , they are popes ; therefore ye popes of rome are the man of sin , and the great antichrist . and with this agrees that of the apostle paul a little after my text , 2 thes . 2.6.7.8 . ye know what withholdeth that he might be revealed in his time . for the mystery of iniquity doth already work ; only he who now letteth will let , till he be taken out of the way . and then shall that wicked be revealed . that the papacy was working in st. johns time , is evident , if you search scriptures what errors were then taught , and what doctrines the church of rome doth now teach ; antichrists limbs and joynts were then a framing , a knitting ; the pope was then a young embrio , and was still growing in the womb , but could not break forth till the emperors had made way for him , by removing from rome , and seating themselves at bizantium , or constantinople . tertullian , hierom , chrysostom , and the more judicious of the ancient fathers , have still thus expounded this place . when constantine had endowed churchmen with indeed too much temporal greatness , especially the bishops of rome , they then began every day to look more and more like popes , i. e. like the great antichrist , and play rex , which you know they could not do while the emperors seat was at rome ; the imperial presence and greatness withheld them ; but when the hand of providence took them out of the way , then they became popes , and manifested themselves to be the seventh distinct roman government , the last head of that beast . thus you see how both saint john and saint paul were guided by one spirit , when they describe antichrist , to point the finger at the popes of rome . take it thus . he that succeeds the emperors in the government of the roman state , or he that is seventh head of daniels fourth beast , he is the great antichrist : but the popes of rome succeed the emperors in the government of the roman state , or they are the seventh head of the fourth great beast ; therefore the popes of rome are the great antichrist . secondly , antichrist is the man that sets himself above all rule , and all authority . 2. thes . 2.8 . then shall the wicked be revealed ; that 's our translation , but the greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawless man. v. 4. who opposeth and exalteth himself above all that is called god , or that is worshipped , so that he as god sitteth in the temple of god , shewing himself that he is god. how must men forfeit their intellectuals to fasten all this anywhere but upon the popes ? for first they are church-men , their seat is in the temple , or reputed church of god. the great turk , let his pride and domination be what it will , yet he sits not in the temple , he 's no church-man , but the pope is . secondly he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lawless man. popegratian in his decrees , reckons up several laws , publike , private laws , the laws of nature and nations , written and unwritten laws , civil and canonical , the laws both of god and man ; but the conclusion of all he makes , is this , that they are all subject to the popes interpretation and dispensation , and that he is the spiritual man who judgeth all things , and himself is judged of none . he allows such marriages as god hath forbidden ; you all know he allowed henry the eighth of england to have his brother arthurs wife , which god expresly forbids , levit. 18.16 . thou shalt not uncover the nakedness of thy brothers wife . and when the sinfullness of it was discovered , he would not untye the knot , or allow a divorce ( though it got him nothing ) and so justified the sin of uncleanness , and the trangression of gods law. he absolves people from the laws of obedience to the powers that god hath set over them , contrary to that , let every soul be subject to the [ high powers ] so the greeks , or the powers that are set up on high , rom. 13 to kill a protestant , is no murther ; to blow up a parliament , is meritorious ; nay though he carry plures animarum currus ad tartara . none may say unto him cur ita facis ? thus he puts all rule and law under his feet . thirdly , he apposeth and exalteth himself above all that is called god , or is worshipped , meaning all civil powers and rulers of this world ; the beast hath lift up his paw at them all ; yea and fetched them under too . rev. 17.12.13 . the ten horns are ten kings , those have one mind , and give their power and strength to the beast i. e. he had conquered them , and they yeilded themselves his slaves ; their power , their strength , their all should be at his service , vigorously to promote his designs . bellarm , in his fifth book de rom. pontif. hath these words , omnes imperatores pontifici romano debent suum imperium , all kings and emperors owe their crowns and scepters to the bishop of rome ; and hereupon the pope stiles himself rex regum , dominus dominantium , king of kings , lord of lords ; and 't is not bare words ; but he acts accordingly in deposing kings , and giving away their kingdoms . pope innocent the third deposed king john of england , and gave this land to philip augustus king of france , but at last he absolved him , upon condition he would hold his kingdom in fee of the church of rome , and that he should pay yearly a thousand marks of silver in token of his subjection . pope alexander the sixth gave the west indies to the spaniard , the east indies to the portugal , and set them their limits . pope pius the fifth pronounced the sentence of degradation and deposition against queen elizabeth . the monks whipt henry the second of england , upon the death of becket , and when he spoke some angry words to them , domine ( say they ) noli mirarii ; nos enim nullas minas timemus , qui de tali curia sumus quae consuevit imperare regibus & imperatoribus ; never threaten us , we fear no threats , we are of such a court as ruleth our kings and emperors . i think i could have furnished you with a hundred stories of like nature . fourthly , he sits in the temple of god , shewing himself that he is god. non ait dicens , sed ostendens ( says one . ) hoc est , operibus , signis & miraculis nitens ostendere quod sit deus ; he doth not say it in words at length , that he 's god ; but his carriage , and the prerogatives royal he claims , are such , as if he were god himself . this they stick not to speak out , idem est dominium dei & papae , the rule of god and the pope are the same , & jus ecclesiasticum est jus divinum , their ecclesiastical law is divine , and must bind the conscience as well as any laws of god : hereupon one expounds it ( meethinks ) very well , in templo conscientiarum , he sits in the temple of mens consciences . he forgives sin as god doth , he makes articles of faith as god doth , he takes to himself the names and titles that god doth ; the councel of lateran stiles him [ tu es alter deus in terris ] another god upon earth , [ dominus deus noster para , ] our lord god the pope ; he takes divine worship to himself as god doth ; they bow before him , and kiss his feet , which an angel of heaven would not receive of john , rev. 22. see you do it not , worship god ; nay he takes upon him to do that which god will not do , to dispense with laws moral and natural , ( as i said before ) to give indulgences to sin for time to come ; there have been leases granted for years . schoolemen affirm , deum non magis homini indulgere posse , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sese gerat , quam justitiae suae ordinem overtere , & seipsum negare , god can as soon destroy his order and course of justice yea deny himself , as give men indulgences to transgress his laws , to walk disorderly ; but the pope hath not so bound his own hands ; he can be dominus deus , and yet ( upon good consideration and advantages ) indulge men to violate any or all the laws of god and nature ; he takes upon him to deliver souls out of purgatory , to canonize saints at his pleasure ; so that what is said of god , is said of the pope , and more also . take the summ of all thus ; he who is the great churchman , above all law , and above all earthly power , and who carries himself as if he were god , he is the man of sin , the great antichrist ; but the popes of rome are seated in the temple , have subjected all rule and authority to themselvs , and behave themselves as if they were god ; therefore the popes of rome are the man of sin , the great antichrist . thirdly , antichrists name is written in his forehead rev. 17.5 . [ mystery ] brocard a venetian doth avouch it , that the word [ mystery ] is written in the popes mitre ; and many others who have been at rome , do profess to have seen it , as dr. iames the late keeper of the library at oxford , will further satisfie any man in his dedicatory epistle to his treatise of the corruption of the scriptures . what mystery 't is that is written upon his forehead . saint paul tell you 2 thes . 2.7 [ mystery of iniquity : ] as the doctrine of the gospel is a mystery of godliness , so the papacy is nothing else but a mystery of iniquity . the pope pretends to be more for christ then any man in the world , christs vicar , christs vicegerent , the visible head of christs church , saint peters successor , to feed the flock of christ , and still he hath christ in his mouth , and who but christ with him ? i tell you he pretends to be more for christ then any man alive ; but let me tell you withall that there is no man alive so much against christ as he is ; and therefore most properly called [ antichrist ] which signifies both [ for ] and [ against ] christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek is [ pro ] as well as [ contra ] ioh. 1.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace for grace . the great antichrist is one that is pretendedly for christ , but is really against christ ; which cannot be affirmed of the great turk , or of any other beside the pope ; but of him it may most clearly . that he bears the world in hand , he is christ greatest friend , i need not prove ; i suppose we will all take that for granted ; but let me shew you how in truth he is christs greatest enemy in all points . one mediator between god and man the man christ jesus 1 time 2.5 . there are other mediators , says the pope , both for satisfacton and intercession ; for satisfaction , the propitiatory sacrifice of the mass , the blood of thomas , the merits of the church ; for intercession ; the virgin mary , saints and angels are intercessors to god ( even as to our particular necessities ) for us , there 's but one says christ ; there are more says the pope . christ alone is prophet of his church , to be heard in all things whatsoever he shall say . act. 3. and for this end he opened the sealed book , bids every one of his , search the scriptures , grow in knowledge , walk in the light of gospel-truth : the pope expresly contradicts this , and tells you that the doctrine christ hath left in the scriptures , is not sufficient without his daily supplements of unwritten traditions , which are of equal authority with the word of christ , and must be beleeved upon pain of damnation . of the written word , what he pleaseth he makes authentique ; what he pleases he cancels ; he teaches and interprets all by an infallible unerring spirit ; he hath sealed up the book or bible which christ opened to them , forbidding the people the use of scriptures ; latine scriptures , latine service , all must be to them in an unknown tongue ; he tells them that ignorance is the mother of devotion ; and to believe as the church believes is knowledge and faith enough . christ hath forbidden all kinde of pictures and images in the worship of god , deut. 4.15.16 . take good heed unto your selves ( for ye saw no manner of similitude in the day the lord spake unto you in horeb ) lest ye corrupt your selves , and make a graven image , &c. john 4.23 . the true worshippers worship the father in spirit and in truth ; the father seeketh such to worship him : no says the pope , you shall make images of the trinity , and pictures of the cross , and shall kiss and worship them with the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same worship ye give god & christ . you shall make images of saints and angels , and shall worship them with worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a religious worship , though not the highest , you shall pray unto them , and fill all your churches with them , for they are lay-mens books . christ hath taught us that our own righteousness is as menstruous rags ; upon our best performances we are unprofitable sevants ; that we are justified by faith without the works of the law ; t is not so , says the pope , good works are meritorious : there is a merit of congruity in them before conversion , and a merit of condignity in them after conversion ; nay that some men do works of supererogation , more then the law of god requireth , or is their duty to do , whereby they are not onely justified themselves , but the overplus of their merits helps to justifie others . christ saith , he will have the sacrament of the supper administred in both kinds . 1 cor. 11 23. to 27. i have received of the lord that which i delivered unto you , that the lord iesus the same night in which he was betrayed , took bread , and when he had given thanks , he brake it , and sayd , take , eat , this is my body ; after the same manner he took the cup , saying , this cup is the new testament in my blood ; this do ye as oftenas ye eat this bread and drink this cup , &c. this st. paul received of jesus christ , delivered it in charge to all and every of the churches of corinth , both what and how they were to receive : it shall not be so says the pope : the priest shall receive in both kinds : the people shall have nothing but the bread . christ teaches that marriage is honorable in all , and the bed undefiled . heb. 13. no says the pope , 't is not honorable in the clergy ( so they call them ) t is not lawful for a priest to marry . christ says , let no man judge you in respect of meats , or drinks , or an holy day col. 2. you are now freed from the observation of daies and meats ; every creature of god is good if it be received with thanksgiving ; no says the pope , ye shall observe saints daies ; and for meats , touch not , taste not any flesh on such and such dayes and weeks of lent. but to what end should i thus go on ? i profess i can hardly name one doctrine of jesus christ , but the popes of rome have thwarted it , either directly or indirectly , and quite subverted it . the pope may see himself in those old heretiques , the antitactae , as in a glass , who held it religion to contradict the laws of their maker , and instead of gods laws , brought in their own inventions and fooleries . take it thus . he on whom such a mystery of iniquity is found as to pretend to be wholy for christ , and yet in every thing crosses and opposes christ , he is the man of sin , the true and great antichrist ; but upon the pope is this mystery of iniquity found , to pretend to be wholy for christ , and yet in every thing he crosseth and opposeth christ ; therefore the pope is the man of sin , the true and great antichrist . fourthly , saint john rev. 13. having described the roman state under six of its heads or governments , ver . 11. he brings forth the last head viz. antichrist ( that beast ) by himself : of him he saith [ he had two horns like a lamb , spake like a dragon , and exercised the power of the first beafi that was before him . ] how this description agrees to the pope , you shall see . 1. he hath two horns like a lamb ; two horns in his miter , two keys in his hand , a twofold power , sacred and secular , spiritual and temporal , as being both king and priest of the church . boniface the eighth in the year one thousand three hundred , who instituted the first iubile , came out one day in his pontifical habit ; the next day in his robes imperial having two swords carried before him , he caused the herald to cry , ecce duo glady , behold two swords ; he might as well have caused him to have cried , ecce duo cornua antichristi , behold the two horns of antichrist . secondly , as like a lamb as he looks , yet he hath the dragons tongue in his mouth , he speaks like a dragon i. e. like a raging devil , swelling words of great terror , rev. 13.5 . there was given unto him a mouth speaking great things and blasphemies . he. speaks on this wise , whosoever will not worship the beast and his image , and receive his mark in their hand or forehead , they shall not buy nor sell , they shall be killed ; he will shut heaven against them , and pass sentence of damnation upon them , they shall go to hell. that furious dragon , the devil , speaks nothing but terror to saints ; hath the pope a good word for any that do truly fear god ? he calls them heretiques , he thunders out his bulls and excommunications against them ; he speaks nothing but inquisitions , blood , death , hell unto them . truly the pope speaks as like the dragon , as if he had been spate out of his mouth . john 12. ult . our saviour saith of himself , whatsoever i speak , even as the father said unto me so i speak : the pope may take up the words thus , whatsoever i speak , even as the dragon sayd unto me so i speak . thirdly , he exerciseth all the power of the first beast that was before him . look what power was in the hands of any or all the roman governors , kings , consuls , tribunes , decemvirs , dictators , emperours , the pope hath got it all to himself , and hereupon is called the image of the first beast . he hath brought kingdoms and people under him as the former did ; rules over them with as much pride and tyranny as the former did ; hath suppressed the preaching of the gospel as much as ever they did ; is as great a hater , persecutor , shedder of the blood of saints as ever any or all of them were ; lives in as great sensuality , pompous glory , as any did that were before him . so then , he who hath two horns like a lamb speaks like the dragon , and exerciseth the power of the first beast , he is the great antichrist : but the pope hath two horns like a lamb , speaks like the dragon , and exerciseth the power of the first beast ; therefore the pope is the great antichrist . fifthly , antichrist shall comfirm his doctrine , laws , kingdom , by miracles , rev. 13.13 , 14. he doth great wonders , so that he maketh fire come down from heaven on the earth in the sight of men ; and deceiveth all them that dwell upon the earth by means of the miracles which he had power to do in the sight of the beast , &c. this none in the world attempts to do beside the pope . heb. 2.3 , 4. christ did sufficiently confirm that doctrine , gospel , kingdom he set up , by signs , wonders , and divers miracles so that austin long since said , if any man looked for miracles , he himself was a miracle . and therefore t is evident , the pope hath another doctrine , gospel , kingdom to establish and advance in the world ; that to perswade men to receive and submit to , he must be put to the working of new miracles ; miracles are so in esteem with them , that they are made a mark of the true church ; and ours is a false church , because we can work no miracles , whereas indeed our saviour makes them a note of false christs , and false prophets , mark 13.22 . false christs and false prophets shall rise , and shew signs and wonders to seduce , if it were possible , even the elect ; the pope hath come as near seducing the elect as any man did that ever lived . and saint john here makes them a mark of antichrist and his church , so also doth paul , 2 thes . 2.8 , 9. then shall that wicked be revealed ; even he whose coming is after the working of satan , with all power and signs , and lying wonders . in gregory the great his time , when antichrist was near to be revealed , miracles of all sorts began to be multiplied ; there were apparitions for confirmation of purgatory , praying to saints , praying for the dead . i have read many stories of their miracles , which here i will not trouble you with ; they 'l serve well for winter-tales ; onely this one word , t is sayed of pope hildebrand ( called gregory the seventh ) that he would as oft as he pleased , shake fire out of his gown sleevs , to the great terror and astonishment of the people . their own historians tell us , that above twenty of their popes have been abominable nigromancers , who by their sorceries and divelish wonders have deceived the world , so gaining credit to their way . but it may be some will ask me , what shall we think of the many and great miracles that are amongst them ? i 'le tell you , those miracles papists say they now do , are done with the antipodes , in the furthest parts of the world ; for my part , i am resolved i will not go to disprove them ; i believe the most of them are meer fained lyes : or else they are but mira , not miracula , as applying activa passivis may produce very wonderful effects : sometimes the senses of men are bemisted add deceived as pharoahs magicians did their spectators : many times the fancy is deluded , they perswade some people they are possessed , and then perswade them they are dispossessed : but they do it by holy-water , crosses , exorcisme , not by the power of the word as christ did ; and christ did cast out divels by day-light , before many witnesses , yea his very enemies ; but priests cast them out closely in their chambers , in the night , and will have no spectators but such as are their sworn friends . our saviour did other miracles , he gave legs to the lame , eyes to the blind , he raised the dead to life , but these can do nothing but only this about devils ; therefore i am assured there is some gross delusion or other in it . but well , gloria miraculorum is their badge ; and t is most evident , if saint john may be believed , t is a mark of antichrist and his church : take it thus . he that since the apostles and first primitive-christian times will confirm his doctrine , and set up his kingdom by miracles , is the great antichrist : but the pope ( and none in the world else ) since those times , confirms his doctrines , and sets up his kingdom by miracles ; therefore the pope is the great antichrist . sitxhly , antichrist shall challenge to himself a power over all nations and churches upon the face of the earth , in reference to christ , as being his vicegerent , rev. 13.7 . power was given him over all kinreds , tongues , and nations , ver . 16.17 . he causeth all , both great and small , rich and poor , bond and free , to receive his mark , and that no man might buy or sell , save he that had the mark , &c. this power the pope assumes to himself , and hath had it ; for no man in the world layes claim to it but he ; though the great turk lays claim to all , yet not in reference to christ , as his deputy ; but the pope doth . it is antichristian to challenge power over the faith and conscience of one man or church ; t is more antichristian to challenge power over many churches , as bishops do ; t is a further degree of antichristianism to claim a power over whole provinces , as arch-bishops do ; t is yet more , to lord it over the faith of many provinces and kingdoms , as patriarks do ; but to challenge such soveraignty over all the churches in the world as the pope doth thats the great antichrist of antichristianism . and ( as one wittily saith ) lest he should wrong himself by too modest a claim ( for you must know he 's a modest soul ) he doth not onely challenge a power over all this world , but in heaven & hell also where ever christ hath power , yea and even in purgatory too , where christ hath no power . mr. fox in his book of martyrs records pope leo the tenth his bull against luther , where he charges all patriarks , metropolitans , primates , arch-bishops , bishops , and all other ecclesiastical orders downwards , even to the begging friers : and then all kings , electors of the empire , princes , dukes , and so on , and at last all men throughout the universal world upon pain of the great excommunication , that they do not embrace luthers doctrine , adhere to , or favor his person . judge you now , if this language be not the very same with that of the great antichrist , rev. 13. and let me tell you , the popes of rome have exercised this supremacie for many hundred years . before i close this in hand ; let me in a word answer a quaere or two the church of rome are still putting to us : where was your doctrine , and where was your church before luther ? why , as for our doctrine , my answer 's thus , it was where their 's never was , in the scriptures . and as for our church , where that was , my answer runs thus . i. our protestant-divines have abundantly cleared it to them , that in all ages there were some ( they have named the men , and the junctures of time in which they lived ) that opposed pope and popery . secondly , if we had none before luther , how came they to have so much work for their inquisitions before luther , for their armies against the albigenses and waldenses five hundred years ago ? and how came thomas arundel arch bishop of canterbury , and his fellow bishops in the reign of henry the fourth and henry the fifth of england , to condemn and execute so many of the followers of wickliff ; and amongst the rest , that gallant and famous saint , sir iohn old-castle . 't is strange there were none of our church before luther , when there were ( its well enough known ) so many in every kingdom apprehended and executed for opposing the pope , for denying and rejecting popish doctrine and worship . surely all they may very well be reckoned of our religion ; for they would die before-they would be of theirs . thirdly if by this they mean , where was your church visible , t is a nonsence quaere ; for rev. 11.2 . the holy city ( meaning the visible church of christ ) shall they tread under foot forty two moneths i. e. all the time of antichrist ; and rev. 13. he had power given him over all people . nations , and languages , and all the world wondred after the beast . t was an impossibility and inconsistent with gods eternal counsel and decree , that we should have a visible church during the [ height ] of antichrists reign . it is enough for us that there have been two witnesses in every age prophesying in sackloth against him , some few haters & opposers of him , ( very closely and secretly ; you might hear of two or three heretiques in a kingdom or in a county ; but perhaps you should not know , many times , where to find one of them , the beast had so got all the world under his paws ) take it in this syllogisme . he that usurps authority over the faith and conscience of all the kingdoms and churches in the world , he is the great antichrist ; but this the pope hath done , and doth do at this day ( at least presumptively and intentionally ; he 'l tell you , 't is his right , ) therefore the pope is the great antichrist . seventhly , the holy ghost hath ( upon the matter ) named him to us . rev. 13. and last verse , here is wisdom , let him that hath understanding count the number of the beast ; for it is the number of a man , and his number is six hundred threescore and six . as if the spirit of god had sayd , 't is not over difficult to find out his name , seing t is the number of a man , a number that a man may find out or reckon : then he commends the finding of it out for a special piece of wisdom and understanding , that so every one might be encouraged to set himself to work , it being natural unto men to desire to be accounted wise . in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 romagnosh romanus , a roman , the numeral letters make up six hundred sixty six . in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the man that useth the latine tongue so much . ) the numeral letters make up six hundred sixty six . you know no expression pleaseth but this , ecclesia catholica [ romana , ] and the latine tongue , latine bible , latine service , all must be in latine ; out of this number ( says saint john in effect ) find out his name that is so much for the latine . in the latine tongue , this [ generalis dei vicarus in terris ] makes up six hundred sixty six . and to give him not onely the name he desires , but the name he deserves , in our english [ the pope by superioritie is the divels leiftenant ] the numeral letters hereof make up six hundred sixty six . this number may be found in such names and terms as do rightly set him out in diverse langaages . but the jesuites object , that this number may be found in many other names : we shall easily grant it may , without weakning what hath been delivered : for they can bring no other name to whom all the other properties of antichrist do agree . the holy ghost doth not send us here barely to find out a name , but such a name out of them as will grasp in all the other descriptions of antichrist , such a name as sutes to all that is said of him in the rev. or elsewhere ; such a name as will hold forth [ the man that succeeds the emperors in the government of the roman state , or that is the seventh head of daniels fourth beast ; that sits in the temple of god , as the great church man , lording it over the faith and consciences of all men in the world ; and ( in ordine ad spiritualia ) subjecteth all civil rule and authority to himself ; that highly pretends to be for christ , and yet in every thing crosseth and contradicteth christ ; that looks like a lamb , speaks like a dragon , and exerciseth the power of the first beast , viz. king , consuls , &c. ] when we put them to find a name out of this number , that points out a man to whom all these particulars do agree , they are at a stand , they cannot give us one , though their kingdom , and their all lie upon it . wherefore i conclude ; that that name whereto all the descriptions of antichrist do agree , is that saint john bids us here seek after , and is the name of the great antichrist ; but the names before given ( pointing out the pope ) are such , as in every one of them all the descriptions of antichrist do meet and concentrate ; therefore this is the name ; and consequently the pope is the [ man of sin , ] the [ great antichrist . ] thus you have a sevenfold-scripturall demonstration of the point . it 's good to make sure-work , when we have to do with so unruly a beast . but why did not the holy-ghost speak expresly who it was ? might not he as easily have said , the [ popes of rome ] are [ the man of sin , ] the great antichrist , as expressed it thus darkly , and left it so liable to doubt and controversie ? i answer , t is not for us to teach god how he shall speak , but duty , when he hath spoken , to set our selves , with reverence , to spell out his mind ; i might put you off with this . but yet think , i may with safety venture to give you some reasons , why god carried it on thus , in the clouds and in the dark . i. 't was out of a tender respect he had to his people , the prevention of their utter ruine ; for had he said , that the bishops of rome , and consequently christians , should be lords of rome , yea make kings and emperors bow before them , nay be masters of the world ; this ( inhumane conjecture ) would have armed the heathen emperors ( as one man ) against the christians ; and christians talked so much of a kingdom , that they had some thoughts and jealousies in their heads and hearts of them already ; therefore certainly if saint john had spoke out , their jealousies had kindled into a flame against them , that they would have set themselves to have destroyed the name of [ christian ] from of the earth , which was this way prevented . secondly god would shew himself to be the god of secrets , and depths of wisdom above weak shallow man. this book of the [ revelation ] hath brought many great and learned men to let fall their plumes , the high thoughts of their own wisdoms and sufficiencies , hath set them a studying , hath exercised their best intellectuals , brought them upon their knees to god in prayer , that he would be pleased to give them a revelation of the revelation ; the things he hath opened in this book , that he would open them more , and give them his own key ; for none else can unlock the cabinet . how hath it set men of admiring , that if there be such hardness , such depths in gods [ revelations , ] what unsearchable secrets and depths of mysteries are there in the heart and bosome of god himself infinitely above the reach of the understanding of all men and angels ? god loves to lay vain proud men low ; he loves to bring them to the knowledge of themselves ; and t is a great mercy to us that he doth so . thirdly , god sent antichrist as the greatest judgement on men that ever was in the world. rev. 6.2 . god there sends forth christ in his apostles , evangelists , and others riding swiftly on the white horse of the gospel , and you know how quickly they rid clean through the world , ( psal . 19.34 . with rom. 10.18 . ) but the world did generally despise the gospel of salvation offered to them . in the following verses of that chapter god sends out the red horse of war , the black horse of famine , the pale horse of pestilence : and his name that sate upon him was death , and hell followed him , verse the twelfth , there comes a great earthquake , which ( upon the same account ) shakes down all the heathen gods and monarchies , brings constantine the great into the throne , sets up christianity in the world , and now ( regis ad exemplum ) every one turns christian ; but yet the meer formality of name and notion served their turn , the generality of men received the christian faith , but not in the love of it ; they held the truth of god in unrighteousness ; and this ( doubtless ) angered god more then the heathens open contempt of the gospel ; whereupon god set himself to bring forth some greater judgements on the christian world then he had on the heathenish , when first he had secured his own by sealing the servants of god in the forehead chap. 7. in the eighth chapter the trumpets sound , whereby all expositors agree , haereses & corruptelas verae doctrinaepraesignificari ; in the four first , chiefly , heresies & corruptions of sound doctrine are presignified , ( temporal miseries not excluded ) but t is something hard , i find , to assign the right heresie , and who was the broacher , to every trumpet . chap. 9.1 , 2. tht fifth angel sounded , and i saw a star fall from heaven , and to him was given the key of the bottomless pit ; and he opened the bottomless pit , and there arose smoak out of the pit , as the smoak of a great furnace , and the sun , and the air were darkned by reason of the smoak of the pit . here hell breaks loose upon them ; and now , in the popes of rome , or the great antichrist , was wrath come upon the christian world to the uttermost ; there were all judgements in this one , 2 thes . 2.8 . to 13. then shall that wicked be revealed , whose comming is after the manner of satan , with all deceivableness of unrighteousness in them that perish , because they received not the love of the truth , that they might be sved ; for this cause god shall send them strong delusions , that they should believe a lye , that they [ all might be damned , ] &c. now if god had named the person , and time of antichrists coming , there are such fearful things spoken of him , that all the world would have set against him , and so god had crossed the decree of divine justice : but being expressed thus darkly , the pope hath been able to corrupt and deceive all the nations of the earth , whereby the determined wrath is come upon the souls and bodies of hypocritical and ungodly christians . this kinde of revealing of him was most sutable & serviceable to the great design god had upon the base , rotten christian world. fourthly , the revelation of him in this book and elsewhere , is sufficiently clear to all the elect who have set themselves to find out antichrist . as it fared with the jews concerning christ , rom. 11.7 . so also with the gentilish churches concerning antichrist ; the election have obtained knowledge of him when the rest are blinded , by their own wilfulness , by their self interest ; and god holds their eyes , ( in a just judgement ) that they shall not see and know him . dan. 12.10 . none of the wicked shall understand , but the wise shall understand ; if the sense of the context be rightly drawn down , it speaks to this present business concerning antichrist , and bringing in the kingdom of our lord ; the men of the world will be blinded to the last , but the spiritually wise do discern and judge of all things . rev. 15. ult . the temple was filled with smoak from the glory of god and from his power ; and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled . this verse will bear a double interpretation ; one of them is this ; the temple or church of christ ( gained out of the hands of antichrist ) hath the glorious presence and power of god abiding in it ; for the smoak that filld the tabernacle and temple upon their dedications , had that signification , whereto the holy-ghost here alludes : god hath been powerfully and gloriously present amongst his saints since the vials began to be poured out . the other , ( which i aim at ) is this , the temple or church of christ to the eye of the antichristian partie , ( as a powerfull and just judgement of god upon them ) is full of the smoak of apostacie , smoak of errors , heresies , the smoak of schisme , the smoak of treason , the smoak of rebellions : the church of rome and popish faction can see nothing of righteousness , equity , honesty , in any or all those wayes the saints take against them ; their assemblies and councels , their doctrines and doings are the darkness and grievance of smoak unto them , and will be so yet a while ; for none of them ( says the text ) can come into the temple ; to be true members of the church of christ , to own the assemblies of the saints in their worship and wayes , till the seven plagues of the seven angels be fulfilled : i say till then ( such a smoak is in their eyes ) they will not be able to get any clear vision of things , though there be the light of noon day to guide us in our work and way . the whore hath layed kings , mighty men , merchants , and all them ( both great and small ) that dwell upon the earth , ( except two poor witnesses , dead-drunk with the wine of the spiritual fornication . rev. 14. those who are drunk with heresies , errors , their own inventions , and opinions , can have no right understanding or discerning spirit in them , neither of themselves nor of the great antichrist , nor of the true church , nor of god in christ ; god in his works or worship ; they know no body , they know nothing , but what their drunken fancy and strong delusions suggest to them . popery is a mystery , 2 thes . 2. rev. 17. and do you wonder if papists and carnal impenitent people , do not , or cannot understand mysteries ? see but one text more , hos . 14.9 . who is wise , and he shall understand these things ? prudent , and he shall know them ? for the wayes of the lord are right , and the just shall walk in them ; but the transgressors shall fall therein . this scripture can hold truer in nothing then in this business between christ and antichrist ; wicked men are blinded in it ; they stumble at it and fall , but the saints of god being wise and prudent , they discern , they know , & go on in the right wayes of the lord. i am perswaded there is no man in the world that hath the spirit of jesus christ in him , that is a saint indeed , but if he set himself to study this point , which humility , diligence , faith , and prayer , he shall be led into the very city of rome , and there comparing predictions with the popes actions , ( for paul had no other way mightily to convince the jews , that that same jesus who was born of mary , suffered so ignominously under pontius pilate , was the very christ , but by laying his birth in the circumstances of it , his manner of life , doctrine , miracles , death , resurrection , to the prophesies that went before of him ; and this did it ) i say when he shall have taken a full veiw of things . there , comparing the popes carriage with what daniel , paul , and the apostle john have spoken of him , and see how fully they joyn and cloze one with another , he shall be forced to sit down satisfied that the popes of rome are the great antichrist ; and the oftner he reads this chapter of paul to the thessalonians , and saint johns revelation , he shall wonder at the clearness of this truth shining and breaking in upon him more and more , and marvel that any who ever read saint paul and saint john , do not see it . though god hath expressed things darkly in this point , yet clear enough to all the elect ; if the rest be deceived and perish , he matters it not ; 't is the elect he intends , to communicate secrets , mysteries , and do good unto . but the bishops of rome that were once ( by common confession ) such good men , some of them even martyrs for christ ; they were planted ( as jeremiahs expression is ) wholy a right seed ; how were they turned into the degenerate plant of a strange vine , into the vine of the earth ? rev. 14.18 . how came they to so much vilenes , as to make up the man of sin , the great antichrist ? for satisfaction to this ; 1. those of them that were truly good , righteous and holy persons , doubtless their seed abode in them ; so they lived and so they died ; their righteousnes , holiness , services , sufferings went along with them . secondly god hath not so annexed grace to any function or rank of man , not yet to any one place in the world , but in process of time that function may fail , that place basely degenerate . sure if god had entailed grace and goodness on any succession of men , it was aaron , and those that followed in the priesthood ; but how it was with them , may be known if you read 1 sam 2.12 . to the end of that chapter . the holy ghost spake nothing bad , but all good of the angel and church of philadelphia ; yet now t is the synagogue and habitation of turks and devils . but a most ominous prophetical warning did paul give the church of rome , rom. 11.17 . to 23. if some of the branches be broken off , and thou being a wild olive-tree wert graffed in among them , and with them partakest of the root and fatness of the olive-tree : boast not against the branches ; if thou boast , thou bearest not the root , but the root thee . thou wilt say then , the branches were broken off , that i might be graffed in : well , because of unbelief they were broken off , and thou standest by faith ; be not high-minded , but fear ; for if god spared not the natural branches , take heed lest he also spare not thee . behold therefore the goodness and severity of god ; on them that fell severity , but towards thee goodness , if thou continue in his goodness ; otherwise thou also shalt be cut off . are these bugbears , windie bladders ? can these words possibly import less then that god and grace were not so made over to them , but time might produce a change both in pastors and church , from good to bad , from bad to worse ; and that if they did not walk humbly , and watch to the keeping of the faith , they should certainly be cut off . thirdly , together with constantines large endowments and immunities , there arose abundance of idleness , errors , images , superstitions , pride , affectation of outward greatness , especially in the church of rome ; and thus she forsook her first love ; and the spirit daily quenching , yea dying , in them , they knew no way to keep up , but by supporting themselves with a carnal and outward strength . socrates , in his seventh book and 11. chapter , saith , now began an ill name to stick on the bishops of rome , who beyond their priestly bounds , have stept into principality . this was in the daies of theodosius the yonger , scarce fourscore years since their low poor condition , which constantine raised them from . the next remarkable thing we read of , was this ; philippicus & leo , with some other emperors after them ( not without the advice of pratriarks and a whole eastern councel ) threw images out of churches , as being decreed idolatrous : whereupon the bishop of rome seizes the city and territories about into his own hands , makes himself lord thereof , which till then was governed by a greek magistrate , absolves all italy of their tribute and obedience due to the emperor , upon this goodly occasion . then to bear himself out in these pranks , he takes upon him by pap●●● sentence to unthrone chilpericus , gives the kingdom to pepin , and so made him his fast friend and champion ; for by him he presently got all ravenna , and annexed it to the sea of rome as lawful prize to saint peter . i must not now stand to tell you , how , throughout the fift and sixt hundred years after christ , diverse of the bishops of rome did openly contend for supremacy , but were supprest in several councels , of carthage , and chalcedon . t was not long after when phocas murthered his master , the emperor mauritius , and then ( says the historian ) bonifacius obtinuit a phoca , ut rom. ecclesia esset caput omnium ecclesiarum . pope boniface obtained of phocas , that the church of rome should be head of all churches . from that time forward , that antichristian jurisdiction and supremacie grew still more and more , till it became an overgrown monster , even to give laws to all the kingdoms and churches in the world. fourthly , it is said rev. 13.2 . the dragon gave him his power , and seat , and great authority . the pope hath the keys of the bottomless pit ( rev 9 ) in his hands ; the devil freely bestowed them on him , and made him the great steward of his house ; his heart rests securely in him . fithly , god made them antichrist , in that sense which he 's said to harden pharoahs heart : they not receiving the truth in the love of it , but holding the truth of god in unrighteousness ; for this cause god gave them up to what you have heard , to receive in and upon themselves that recompence of their errors and sinfulness which was meet . thus you have the cause of his rise , and growth . but haply , some man will say to me , is not the pope saint peters successor ? my answer 's this . that he is the great antichrist , hath been ( i think ) sufficiently cleared ; then whether he is saint peters successor , or no , i leave thee to judge . but for your clearer light in this point , what if saint peter were never bishop of rome ? as for my part , i verily beleeve he was not . and because here is the very foundation of their papacie , give me leave to speak to it : not doubting but i shall say enough to convince thee ; there is no just warrant to make it a point of thy faith , that peter was bishop of rome . whatsoever bellarmine saith concerning peters journals ( for he speaks as punctually as if he had travelled with him from first to last ) hath no solid ground to rest the sole of its foot upon at all . he says , in the fifth year of christs passion , peter was made bishop of antioch , and continued in that bishoprick seven years : then he went to rome the second year of claudius , ibique sedem fixit ann . 25. there he pitched , and bishop'd it , five and twenty years ; et ibidem vitam finivit , there he ended his daies . but that ever peter was seven years resident at antioch , ( for that 's required in a fixed bishop ) and twenty five at rome , or most part of those years in those places , he brings not one text of scripture to prove either ; you have his bare word for it ; but who 'l take that for good proof in his own cause , i wonder . for the former of these , we read concerning the church of antioch , who gathered and constituted it . act. 11.19.20 , 21 , 22. ver . 25.26 . we find also who were the chif prophets and doctors of it , act. 13.1 . we do not find in all the scripture that peter was at antioch , but in one place , gal. 2. and that in transcursu , he took it only in his way . is here sufficient ground to conclude him bishop of antioch for seven years together ? i have stood the more upon this , to shew you , that if upon such slender grounds they have concluded him bishop of antioch for such a space of time ; certainly they will catch at small things to constitute him bishop of rome ; whereby their own turn is so much served : search all the new-testament from one end of it to another , and where ever you find rome named , if you find mention of peters being there twenty five years , or ten years , or one year , or one day , then let me pass for a lyar . yea says bellarmine , 't is evident he was at rome , ex eo quod fuit in babylone , in that he was at babylon . 1 pet. 5.13 . [ the church which is at babylon salutes you . ] roma autem in apocalypsi passim vocatur babylon , rome in the revelation is still called babylon ; his very words . 1. let god have the glory of his own truth out of his enemies mouths . rev. 17.4 , 5. the woman was arrayed in purple , and scarlet colour , and decked with gold , and precious stones , and pearls , having a golden cup in her hand &c. and upon her forehead was written , mystery , babylon the great , the mother of harlots and the abominations of the whole earth . all this then by bellarmines own confession must be understood of rome ; and the great whore or antichrist is not to sit at jerusalem ( as he says in another place ; lyars had need of good memories ) but at rome . the holy ghost tells us , he must reign in babylon ; bellarmine interprets , and sais , that is at rome . secondly , though by [ babylon , ] we must alway understand rome in the revelation , doth in therefore follow that by [ babylon , ] we must understand rome in all other places of the new-testament ? because john in his mystical and typical visions by [ babylon ] points out rome : must therefore peter needs in the bare salutation of an epistle , by babylon , mean rome ? is there either example or reason of speaking mystically , and by a figure in a meer salutation ? ( the church that is at babylan salutes you ) conclude who will from this , that therefore peter was at rome ; i am loth upon such easie terms to forfeit my intellectuals , though a thousand bellarmines should say it . but briefly to give you my reasons ( beside the scriptures deep silence in this point ) why it cannot be thought that ever peter was bishop of rome . first , peter ( we all know ) was an a apostle , and consequently had an unlimited commission in respect of place , ( according to that mat. 28. go teach all nations ) and to be a bishop also fixed to one place , is not this ( diminutio capitis ) to fetch him a hole lower then christ had set him ? are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , utterly inconsistent ? did christ make him an apostle , and dare they degrade him , and make a fixed bishop of him ? it seems they dare dishonor peter ( after they have given him a complement or two ) if they can thereby honor themselves , and pull down an apostle to set up a pope . secondly , that paul was at * rome , and that in the reign of nero , when peter was fixed bishop there ( as they say , ) tha 's evident from scripture : but in all pauls occurrences and transactions , we can nowhere find either expressions or hints concerning [ peters ] being there , much less bishop there . of those who first saluted and congratulated pauls coming to rome , see act. 28.14.15 . so from puteoli we went towards rome . and from thence when the brethren heard of us they came to meet us as far as appii forum : here 's all ; surely had it been as the church of rome teaches , paul would have used more civility towards the prince of the apostles , and universal head of the church , then to have jumbled him in undiscernably among the [ brethren ] then after three days paul sends for the chief of the jews ver . 17. to clear his innocency and honesty in coming thither ; yet no mention of peter , unless they can find him in that expression [ men and brethren . ] it is said ver . 30. paul dwelt two whole years in his own hired house , and received all that came in unto him : but we read not that peter ever gave him visit at his own house or elsewhere . during the time of pauls abode at rome ( how long t was in all we are not certain , ) he wrote divers epistles , but in none of them doth he speak ought of peters being there , but seems rather to hint the contraty , 2 tim. 4.16 , 17. at my first answer no man stood with mee , but all men forsook me ; i pray god that it may not be laid to their charge . notwithstanding the lord stood with me , that by me the preaching might be [ fully ] known , and that all the gentiles might hear ; and i was delivered out of the mouth of the lion. t is strange , did couragious peter desert him ? but suppose him not to be at [ that time ] at rome ; had he with all his faithfulness and pains no better learned them christ and christian carriage , then to forsake one another in suffering times ? nay to leave an apostle in his trial to the merciless paws and teeth of a lion : but t is more probable , peter had never taken pains with them at all , from the following words , [ that by me the preaching might be fully known , ] there having been nothing of christ and his wayes known but what the brethren who were there occasionally , set on foot . paul made the gospel [ fully ] known to them ; he revealed the whole counsel of god to the jews at rome , and in the ears of all the gentiles also . had peter been fixed bishop there , surely paul could not have carried this honor from him . peter long before this would have , [ fully ] preached the gospel of the kingdom to all , both jews and gentiles ; the work had not been to do when paul came . col. 4.7 . to 13. he there reckons up a few names , whereof peter is none ; these ( says he ) are of the circumcision , and these [ onely ] are my fellow-workers unto the kingdom of god , which have been a comfort to me . from pauls first arrival there , to the time of writing this epistle , peter could not be at rome ; if he had , of a certainty he had made these lines false ; for he could not but have been a chief fellow-worker with and comforter of paul. whence an argument may be drawn from the less to the greater ( which is more then argumentum ab authoritate negative , ) that if paul mention inferior persons , those whose welfare and respects t was of less concernment to speak of at present ; then much more would he have mentioned peter the prince of the apostles , him to whose care and charge they were all chiefly committed ( being made universal head of the church ) had he been there at any of those times that paul writ either to , or from rome ; but he doth not once name him , neither in that epistle he wrote to the saints at rome , nor yet in these he afterwards wrote from rome to other churches ; therefore surely peter was far from being fixed bishop there . and let me tell you , this hath more authority and prevalency to determine my faith in the point , then all that papias , a suppositious clemens , and higisippus , the first authors of peters episcopacy there , have ; men ( t is well known ) much given to unwritten traditions , deceiving and being deceived thereby ( as the apostle speaks , ) which is manifest from that discord and contradiction in those authors who do assert this , not onely to the scriptures , but among themselves . thirdly , for peter to have been fixed bishop of rome , contradicts the voyce or conclusion of divine providence in the eminent success of his ministry . gal 27 , 8. the gospel of uncircumcision was committed to me ( says paul , ) the gospel of circumcision unto peter : for he that wrought effectually in peter to the apostleship of the circumcision , the same was mighty in me towards the gentiles . and when t was evident to them all , that god would work effectually & mightily with peters ministration for the good of the circumcision or people of the jews : is it likely that peter would or durst so thwart the spirit and mind of god , as to fix his seat among the gentile ? were they not bound to lay forth themselves best for the advantage of the gospel ? yes doubtless ; and therefore you may find them giving one another their hands and solemn engagements that paul and barnabas should be preachers to the gentiles : hereupon says paul act. 19.21 . after i have been at jerusalem , i must also see rome : and god confirmed this conclusion of their , act. 23.11 . the lord stood by him , and said , be of good cheer , paul ; for as thou hast testified of me in ierusalem , so must thou bear witness also at rome : and at rome you find him , act. 28. i profess , had they taken the rise of their succession from paul , they had puzled us more then now they have ; for paul was at rome ; and the spirit speaks expresly , that he was not behind the very chief of the apostles , spake with more tongues then they all , the care of all the churches lay upon him : i say , had they made themselves a church , and claimed supremacy from paul , they had put us more to 't : but god hath befooled them in their counsels ; they lay claim to all from peters fixed episcopacie there , contrary to the mind and spirit of god in that eminent success peter still had in laying forth christ to the jews ; as also contrary to that solemn and well-grounded covenant among themselves , that he together with james and john should be minister of the jews . oh says bellarmine , t is meant principaliter judeorum chiefly of the jews . 't is very true , but i would it had been considered by him , that at this very time peter , ( supposing him twenty five years bishop of rome ) had already spent some years of his fixed episcopacy , and presently after this engagement was to return to his seat and office , and there spend out his daies : how could such an engagement stand with wisdom or honesty of spirit ? his in accepting , theirs in putting it upon him ? therefore what an errant dissembler and covenant-breaker do they make their first bishop and head of their church ? but for my part , i verily beleive peter did take the engagement with much wisdom and honesty of conscience ; it so nearly concerned the greater growth and advantage of the church , that he did lay forth his ministration ( though now and then as occasions were started to the gentiles ) principally , and for most part , to the jews . and indeed consider fourthly , how scripture looks with a full face towards this , to make it good . gal. 1.18 . then after three years ( meaning of pauls conversion ) i went up to jerusalem to see peter , and abode with him fifteen days . paul found him there and left him there , and this was anno christi thirty seven . eight years after this he was at ierusalem ; for herod had him in prison . act. 12. and this was the forty fifth year of christ , and third year of claudius . six years from that he was at ierusalem ; for paul writes gal. 2.11 . then fourteen years after , ( that is , from the third year of pauls conversion mentioned gal. 1. ) i went up again to ierusalem with barnabas , and took titus with me also . where he found peter , ver 7.8 9. and this was in the year of christ fifty one ; at which time , the learned say , that council spoken of act. 15. was held viz. in the eighteenth year of christs passion : but if that famous council was after the time that paul came up by revelation gal. 2.2 . it still makes more against them ; for peter was at the council . act. 15.7 . from the council he did not return to rome ( for thence all the jews were banished by claudius ) but travelled up and down those countries , teaching the scattered iews , to whom he had writ his former epistle , and in this peregrination he came to antioch , where paul withstood him to his face . gal. 2.11 . in the sixty third year of christ and eighth year of nero , paul wrote his epistle to the romans , where he salutes by name all his familiar friends and acquaintance , but not a word of bishop peter : was [ he ] not one of pauls dear friends ; or was he not there at that time ? no say they , he was gone to visit and confirm the churches ; but are they sure paul knew as much , that upon that ground he should forbear to mention him ? but suppose he had known of his absence , it would have stood both with wisdom and piety to have saluted and sent commendations to him . for , first , it would have manifested to them all how worthy peter was of remembrance , and very dear to paul , and provoked new flames of affection on in their hearts towards their absent pastor , which paul was used to do . 1 thessa . 5.12.13 . &c. secondly , if this salutation could not have been conveyed to him by letter from some of the church : yet upon peters first return to rome he had doubtless met with it , which could not but have been a great refreshing to his wearied spirit . four years after this epistle was written , paul himself came prisoner to rome the sixty sixt years of christ , and eleventh year of nero ; he lived two whole years in his own hired house ( as i showed before , ) and was there some time more in another way ; that 's implied ; now bellarmine tells us , both paul and peter suffered under nero , the last year of his reign ; he reigned in all but thirteen years , eight moneths ; when his thirteenth year and somewhat more was expired , t is evident peter had not been at rome . a strange fixed bishop who is never mentioned in any of the letters either to or from rome ; none that ever were there could either see or find him there ; no nor yet he himself left any [ indubitable ] testimony of [ his ) episcopacie amongst them . therefore i am satisfied that peter made-good his promise and engagement , laying forth his apostleship principally and generally to the jews , and at ierusalem ; and so neither was nor could be a fixed bishop of rome at all , much less for twenty five years together . but in the next place , suppose ( and i do but suppose ) it that peter had been at rome yea had lived and died bishop there , what ground or warrant can they show which necessarily infers , that he must have a successor in that prerogative and dignity ? there is no law or command in all the book of god for it ; and was there ever any kingdome or soveraignty spiritual or temporal , ( and this of theirs is both ) without laws made touching the succession thereof , and forms of election ? but here is no such thing . besides , peter wrot his second epistle to the universal church [ indefinitely , to them that had obtained like precious faith with him , and the rest of the apostles , 2 pet. 1.1 . ] i cannot but wonder why he did not then declare to all the churches in the world , that the bishops of rome were to inherit successively , his place and honour of vniversal supremacie ; and will'd them after his death , to receive and own the bishop of rome still under that name and notion ; especially when he had so handsome an opportunity of bringing it in , 2 pet. 1.14 . [ knowing that shortly i must put off this my tabernacle , even as our lord jesus christ hath shewed me . ] might he not have brought it in very patly here ? but you see he did not ; for doubtless there was never any such thing in his head or heart . christ had shewed nothing of that . but further ; suppose we grant a necessity of a successour in that dignity and office ; did it not of right fall to s. john , who was an apostle , and lived many years after s. peters death ? the apostle whom jesus so loved . certainly if any one could have been found fit and worthy to have been left vniversal head of the church , 't was he : but peter did not at his death confer it upon him , willing the church of rome to signifie so mcuh to him , and bring him to that see : for surely peter was acquinted with no such office , much less necessity of such a succession . whereunto add but this one word . they themselves confess an apostle to have been above any bishop ( t is a truth more clear then could ever yet be denyed ; ) now , how could linus if he succeeded peter in the place of universal supremacyship , but be above the apostle iohn ? and yet with the same breath they say , an apostle is above a bishop . but you know it is a mystery of lying iniquity , abovo admalum , from the root to the very fag end of it . but well : in the last place , the pope will needs be successor to an apostle . i confess i think he is ; but 't is to iudas ; and my reasons are these following . 1. the pope continued a great while in the church undiscerned ; a close hypocrite , but a real hater of that he did professe to love , as iudas did . 2. he 's a theif as iudas was , and bears the bag too . i told you how he first came to possess himself of rome , and all italy ; and presently after , of all ravenna : just as a thief gets a purse on the high way . do i need to tell you what vast treasures of wealth their sorceries , and legerdemain of pardons , indulgencies , purgatory , canonization , and the like , have brought them in yearly ? they make merchandize of mens souls ; vendit alexander claves , altaria , christum ; and what is this but mear cheating and thievery ? iudas ( you know ) was such a thief and lover of the bag , that he grudged his master the oyntment the good woman poured on him ; the pope , t is the grief and vexation of his heart , that a drop of mercy or comfort falls upon christ in any of his members . 3. he is as perfect at hail master , and kissing christ , and then betraying him in his truths , worship , saints , discipline , kingdom , to be spit on , reviled , crucified , as ever iudas was . 4. our saviour calls iudas the son of perdition , joh. 17.12 . which very expression the holy ghost here takes up , and calls him also the son of perdition . it is said , iudas went to his own place , act. 1. the same is said of the pope , rev. 17.11 . he goeth into perdition : and rev. 19.20 . the false prophet was taken and cast alive into the lake . the pope in the pride and baseness of his heart , makes himself s. peters successor ; but god in wisedome an justice , declares him to be iudas successor ; and this ( indeed ) is the true foundation upon which the present rome , or stately babel of papacie is built . ve . i shall now make some improvement of the point by application ; and first be informed , that as the iews have framed a messias to themselves : so the popish clergy have framed an anti-christ that god never made mention of ; for the descriptions they give of him , when applyed to the true one , are all of them most false and frivilous . 1. one of them is this , that the great antichrist must be a single individual person , as the article o e denotes ; therefore the pope cannot be he ; for there have been many popes . reader , it thou thinkest there is any thing in this , be pleased to take better information ; the article o e doth not enforce any such thing , mark 2.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not [ man ] for the sabbath . luke 4.4 . it is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that [ man ] doth not live by bread alone . 2 tim. 3.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the [ man ] of god may be perfect . will any one who is master of common reason , say that the aricle o e in these places denotes an individual single person ? therefore the prefixed article cannot enforce it upon us , that antichrist is one single man. 2. all the rulers of the four great monarchies are set out by daniel , as if every kingdom had had but one , dan , 7.17 . these great beasts which are four , are four kings , whereas we know there were more in every one of them . the last beast or kingdom had seven heads or rulers ; seven kings make up the first , and they are all called one head , and so one . the emperours , s. iohn moulds them all into one , five are fallen , and [ one ] is , speaking of government by emperours . the seventh head of this fourth beast , is the great antichrist ; and why should he be thought a single person , rather then any of the other six ? as each of the former must be taken collectively , so doubtless must this be , unless better reasons be given against it then bellarmine , or any other of his way have yet held forth . 3. jesuits themselves call the whole bulk and succession of popes , one visible head of christs church ; therefore give us leave to learn of them , and call the whole bulk and succession of them , that one antichrist , or one head of the antichristian church , which was arising in s. paul , and s. iohns time , and is not yet fallen : and tell me what single person can be head of a body of such continuance . the second thing they fancy of anti-christ , is , that his seat must be at ierusalem . t is needless to speak much to this ; can any man read the 17. chap. of rev. where the angel tells iohn , that his seat is the city built upon seven mountains , and that hath seven distinct forms of government ; and the great city which in s. iohns time ruled over the kings of the earth ? of courtesie tell me , can any man understand this of ierusalem ? was ierusalem built upon seven mountains ? had ever ierusalem seven heads , or distinct forms of government ? did ierusalem in s. iohns time raign over the kings of the earth , or was it not rather it self in vassalage . 2. whereas it is said , 't is the city where our lord was crucified , revel . 11. this will not carry it in their sense . for first , let them reconcile this to the former description , which i am confident they can never do . 2. antichrists seat is called ierusalem , spiritually or mystically , as 't is also called sodom and egypt ; erroneous , prophane , murtherous ierusalem , take it in that state or posture , and ierusalem was a type or shadow of rome antichristian . antichrists seat is at ierusalem not literally , but mystically . 3. when christ was crucified , ierusalem was one of the streets of rome ; for there you should hear the fear of caesar swaying all , [ if you let this man go , you are not caesars friend . ] you should see a roman judge , roman souldiers , a roman death , and all canaan within romes boundary ; and so upon the matter , christ was crucified at rome ; therefore anti-christs seat must be also at rome . the third thing they weakly , or rather wilfully say of him , is this , that his whole raign is but for three of our years , and a half . 1. but doubtless this must be understood of angels years , according as daniels seventy weeks , and threescore and two weeks are meant of weeks of years ; this is spiritual counting by gods own direction , numb . 14.34 . ezek. 4.6 . i have appointed thee each day for a year . 2. is there any likelihood in reason , that in the space of three of our years and a half , he should compass all that the scripture speaks of him ? first , he must seduce from christ ( by corrupting their judgements ) all the world , except two witnesses , a small number of the elect ; and what time must this take up , set the shortest for it in reason that you can ? secondly , he must teach them his own doctrine and worship , and make them all drunk with the wine of his abominable fornications . thirdly he must build a great and stately temple to sit in , and there be worshipped as god ( say they ; ) but suppose all the materials at hand , it would spend most , if not all that time before it could be finished ; and his sitting times surely will be but short , considering what his work must be , if his whole should be but three years and a half . fourthly , he must wage war , and fight great battels , bring down mighty kings and kingdoms , and make himselfe drunk with the blood of all the saints . fifthly , he must have a flourishing reign without any visible or considerable opposition . rev. 11.2 . the court which is without the temple , measure it not ; for it is given to the gentiles , and the holy city shall they tread under foot forty two months . rev. 13.7 . power was given him over all kindreds , tongues , and nations . ver . 3. all the world wondred after the beast and ver 4. who is like unto the beast ? who is able to make war with the beast ? tell me now , that likelyhood in reason is there that all this should be effected in three years and a half ? thus you see they who willfully left god , have left , yea lost both religion and common reason , in that which most nearly concernd them to be quick-sighted in . but i wonder not , if they that are dead drunk , ravingly talk their own irrational fancies . other fond and groundless descriptions they give of that antichrist they have framed to themselves ; but these three being fallen , the rest cannot stand . 't is not worth while to trouble you or my self any further with them , as those who will search after them cannot but confess ; and i judge it better to say enough , then all . vse . 2. is the pope antichrist ? you see then , first , what a sad case they are in , who of protestants turn to be papists ; they submit themselves to the beast , and stand engaged to fight against christ , his kingdom , and their own salvation ; and what the issue of that will be , you shall hear upon the next subject , and they shall feel hereafter . secondly , you may hence gather what it is to be an able , a learned papist ; this ; a grown strong man armed , a goliah , defieing god , the israel of god , and the gospel of god with all its grace and hopes . we use to say of jesuites , quo meliores , eò deteriores , the better they are , the worse they are ; it holds true of all papists whatsoever . thirdly , the pope being antichrist , you may easily know what all popish ordinances are , their doctrines , auricular confessions , pennances , holy water , crucifixes , beads , extream unctions , altars , bloodless sacrifices , merits , satisfactions , images , the worship of saints and angels with invocation of them ; indulgences , pilgrimages , burying in a franciscans-hood , purgatory , canonization ; all this will all other appurtenances of their religion , are all antichristianism ; the holy-ghosts expression of them , is , they are the blood of a dead man. rev. 16.3 . no bettter then the polluting , choaking , killing blood of a dead man : therefore take heed and beware of their religion ; hate it with a right perfect hatred , even all those forms of worship , formalities , ceremonies , any thing , every thing that is a kinn to it , as you would hate , when you are athirst , drinking blood . fourthly , you may hence also learn what healing balm for a wounded conscience , what true comfort for him that is weary , and burdened heavily with his sin , the church of rome and their religion can afford ; alas what balm , what heart-consolations can antichrist , antichristianism hold forth ? they themselves are so far convinced of this , that they have made it a doctrine and point of faith , that to talk of assurance of salvation is presumption ; onely apostles and extraordinary christians have attained to assurance ; but t is presumption and boldness for the people to think of it ; to believe as the church believes is enough . cold comfort , this , the lord knows , for an enlightned and wounded conscience at the hour of death , to have nothing to take off the guilt of sin , to break the power of lust , to appease an angry god , and deliver the poor soul out of the jaws of death and hell , but a few beads and crucifixes , and reliques , and the menstruous raggs of creature-righteousness , and performances , a few empty wishes , and hopes , and believing as the church believes ; how may all such cry out , as one of them did , o animule , quo vadis ? poor despicable miserable soul , whither goest thou ? cornel. e. lapid . in his comment on the eleventh of numbers tells this story of pius quintus who excommunicated queen elizabeth , cuus essem religiosus , sperabam bene de salute animae meae ; cardinalis factus , extimui ; pontifex creatus , penè despero . when i was in religious orders , i hoped well of the salvation of my soul ; being made a cardinal , i was sore afraid of it ; but since i was created pope , i een despair . rev. 9.5 . and to the locusts was given that they should not kill men , but that they should torment them five months ; and their torment was as the torment of a scorpion when it strikes a man. natural locusts come in april , and continue till september , five months ; whereto the spirit of god here alludes , and says , those mystical locusts that came out of the smoak , the bottomless pit , should torment men five months , that is , throughout their whole duration : and their torment is as the torment of a scorpion when he striketh a man ; now the sting of a scorpoin , is not at first perceived : but when it is , it works after such a lingering manner that it affords some hopes of life , yet doth certainly bring death in the end . when the poor soul is enlightned , and conscience stird with appredension of divine displeasure , popish ordinances and administrations prove no better then the stings of scorpions to them ; afflicted and vexed they are with them ; yet some faint hopes they have from them ; but at last finding themselves deluded , they vainly wish death it self , as if that would help them , ver . 6. they shall desire to die , and death shall flie from them , leaving them still to the mercy of popish racks and torments . know assuredly that pope and jesuites by any thing that is in their religion , are not , nor can they be , but skinners over ( at the best , ) slight healers of the wounds of conscience ; miserable comforters , physitians of no value : the lord in mercy keep all his own out of their hands . vse . 3. the next use is exhortatory , that every one of us would admire and bless the lord and his goodness , that he hath brought us forth in such a juncture of time , and cast our lot in such a place , that we are not constrained to receive the mark of the beast in our hands or in our foreheads . i desire to bless god every day , that god did not bring me forth in spain or italy , but that i am born an english man , and at such a time when popery is not the religion of the nation , but the light of the glorious gospel of jesus christ shines amongst us , and into us . troubles i confess we have seen and felt , but put them all together with their utmost aggravations , ( so far as concerns the outward man , ) and they are not worthy to be compared with the exceeding great happiness we enjoy in our deliverances from the egyptian darkness and bondage of popery ; especially if you take in the light and comforts of christs blood and gospel-truths we walk in . what would have become of thee ( poor soul ) hadst thou lived in times wherein the sea of ordinances were no better then the blood of a dead man ? the lord grant every one of us to know our gospel-happiness and priviledges , to rejoyce in the light and work the works of him that sent us ( while we have the light ) even comfort and salvation to our selves , glory to christ , advancement to his kingdom ; and all this by receiving the truth in the love of it , and holding forth the word of life . vse . 4. is the pope antichrist , and popery antichristianism ? why then , let it not trouble you , when ever , or where ever you see christ and his armies ( in the greatness of their strength and fury ) marching out against them . the pope hath long time been apollyon , a destroyer of others , even of the church and people of god ; but he himself shall be destroyed , filius perditionis , the son of perdition . 2 thes . 2.3 . that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of perdition . in the former treatise , i held forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , both the rise and full growth of antichrist : it remains that i now shew you his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ebbing or declination of that proud tide ; the many several paces and degrees whereof , from first to last , do make up his total ruine , and give him his name [ filius perditionis ] the son of perdition . taking him in his largest capacity , the point will be this ; the pope and his kingdom are appointed of god to most remarkable destruction . first , god hath foretold and threatned it . rev. 13.9.10 . if any man have an ear , let him hear . he that leadeth into captivity , shall go into captivity : he that killeth with the sword , must be killed with the sword . here is the patience and faith of the saints . god hath proclaimed it to all who have spiritual ears to hear , that he hath captivity and a killing sword in store for those who have been such cruel enemies to his people . and he would have all his saints act their faith in believing this threat , and their patience in waiting the full execution of it . secondly , christ ( into whose hands all power in heaven and earth is committed ) hath sworn it ; i say , god hath not onely threatned it , but christ hath sworn it , rev. 10.5 , 6. the angel which i saw stand upon the sea , and upon the earth , lifted up his hand to heaven : and sware hy him that liveth for ever , who created heaven , the earth , and sea , with all things that are therein , that there should be time no longer . the angel of the covenant , set one foot upon the sea , the other upon the land ( sea and land , you know , make up the terrestial globe ) whereby is prefigured his throwing antichrist out of all , and taking possession of all the world himself . he lifts up his hand , the ancient ceremony of an oath . the thing he swears , is this , that there should be time no more ; not simply , but for the man of sin to reign , havocking and destroying his church . look upon the structure of the church of rome , the power and policy of its constitution and government ; and who could in reason conceive that babylon should ever be destroyed ? says christ , you have my word for it , you have my oath for it , it shall shortly come to pass , that the time of their domination shall be no more . i will certainly ease you of her ; god willing , more abundantly ( as the apostle speaks heb. 6. ) to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath : that ( by two immutable things ( his word and oath ) in which it was impossible for god to lye ) we might have strong consolation in the assurance of romes headlong downfall . thirdly , the holy-ghost brings it in as fully performed , as either sayd or sworn , in the gross or lump , and also in the particulars of it . first in the gross and lump . dan. 12.1 . at that time shall michael stand up , the great prince which standeth for the children of thy people , and [ there shall be a time of trouble , such as never was since there was a nation , even to that same time ; ] and at that time thy people shall be delivered . you have a parallel to this , rev. 16.17.18.19 . the seventh angel poured out his vial into the air , and there came a great voice out of the temple of heaven , from the throne , saying , 't is done . and there were voyces , and thunders , and lightnings , and there was a great earthquake , such as was not since men were upon the earth , so mighty an earthquake , and so great . and the great city was divided into three parts , and the cities of the nations fell , and great babylon came into remembrance before god , to give unto her the cup of the wine of the feirceness of his wrath . such an earthquake will god raise under them , such showers and storms shall god send down upon them ( as t is in the last verse of that chapter . there fell upon men a great hail out of heaven , every stone about the weight of a talent , that made them curse and blaspheme ; for the plague thereof was exceeding great . ) i say such terrible earthquakes and plaguing storms of troubles will befall them as never any kingdom in the world felt or heard of . rev. 14 19 , 20. and the angel thrust in his sickle into the earth and gathered the vine of the earth , ( the church of christ is a vine of heaven , its root is in heaven , all its fruitfulness is from heaven , and for heaven ; whatsoever constitutes or compleats it , is from god out of heaven , ezek. 16.8 . to 15. but the church of rome is the vine of the earth , its origination is of the earth , earthly head , earthly members , earthly doctrines , earthly worship , earthly discipline ; whatever is peculiarly theirs , is of the earth earthly . ) the angel thrust in his sickle , and gathered the vine of the earth , and cast it into the great winepress of the wrath of god ; and the winepress was troden without the city , and blood came out of the winepress , even unto the horses bridles , by the space of a thousand and six hundred furlongs . this speech of the holy ghost is doubtless hyperbolical ; the import of it is this [ a slaughter that hath dimensions , height and depth , length & bredth in it . ] rev. 18.8 . her plagues shall come in one day , death , mourning , famine , and she shall be utterly burnt with fire ; for strong is the lord god who judgeth her . take one text more for it , rev. 10.3 , 4. he cryed with a loud voice as when a lion roareth ; and when he had cryed , seven thunders uttered their voyces . and when the seven thunders had uttered their voices , i was about to write ; and i heard a voyce from heaven , saying unto me , seal up those things which the seven thunders uttered , and write them not . i take it , this scripture contains as much terror in it against the antichristian state , as any in all the book of god. most fearful and stupendious things are written against antichrist ; but as the church of rome would not content themselves with written doctrines , but would have also their unwritten doctrines and traditions to fight against christ and his church withall , for more full execution sake : so god will not content himself with judgements upon them that are written in this book ( though they be exceeding many and great ) but he hath judgements also that are not written , for more remarkable execution and ruine of them ; even seven judgements , every one whereof is cloathed with thunder , sealed up and kept close in gods armory , to be certainly brought forth in that day , beside all mens thought and expectation . go as far in imagining the terribleness of their destruction as the line of your fancy will be stetched to , and the event or issue will surely exceed whatever formidable things you have framed to yourselves ; the thunder of a sevenfold wrath and displeasure from god will come upon them over and above . secondly , the holy-geost gives you his ruine in the particulars of it . antichrist shall be so smitten , ut sentiat se mori , he shall feel himself die , for more full revenge sake . and here i must have recourse to the seven vials , which are called ( rev 15.1 . ) the seven last plagues in which is filled up the wrath of god , that is upon the romish antichristian state. concerning [ vials , ] i know , that several learned men say of them , they are vessels wide beneath , but of narrow mouths ; & so , though they contain much , yet what they contain falls out guttatim , drop by drop , & soaks deep . it is very sure , that where a viall of gods wrath falls , it peirces deep , & wounds deadly : but i am more inclined to their judgement , who say they are drinking vessels : wide-mouth'd vessels . phialae dicuntur , says primasius , quia haec supplicia non occulta futura sunt , sed manifesta omnibus , & phialae patent ; they are open-mouthd , plain drinking pots ; when you turn them up , what 's in them comes forth violently and een all at once , manifest to every eye ; hereupon the angels command is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not distill out , or drop out , but [ pour ] out upon them . and indeed most evident it is , that whereever a vial hath fallen , there hath been much [ remarkable ] wrath upon that part of the antichristian state. it fares with us in handling divinity , as it doth with travellors in certain places of their way , where the follower must set his foot in the very place of his leader , lest otherwise he step in : he that comes after in handling somepeices of divinity , must speak or write , ( in some particulars thereof , ) the very words of him that went before ; else he 's sure to fall into error , if not heresie . i cannot tell what material thing can be added to that holy and judicious tract of mr. cottons upon the sixteenth chapter of the revelations . i find that whoever have touched upon the vials since that peice appeared , have light their candles at his torch . wherefore i shall give you but hints upon them , nor scarce stand to clear up the reason of interpretations ; for if thou beest a scholar into whose hands these papers of mine are fallen , i perswade my self thou hast read him , ( for few divines and men of learning have not : ) but if it be otherwise with thee , i [ purposely ] say no more then will be enough to whet thee an appetite to get him ( the price being but small , ) from whom upon this subject of the vials , thou mayst have ample and full satisfaction , what wages god devised for antichrist from all eternity , and hath been for above this hundred years a working out against him , and is still vigorously going on with , not to cease but in his utter ruine . the first vial falls upon the popes mystical earth or foot-stool , ( rev. 16. ver . 2. ) the common sort both of laicks and clergy . the martyrs in the times of henry the eighth , and queen mary , in england and elsewhere , did discover what a dangerous state ( in reference to eternity , ) common ordinary catholiques were in , that so living and so dying , t was not their beads , nor almesdeeds , their good hospitality , nor their ignorant devotions , and believing as the church believed , would save them ; if they died in the faith and worship of the church of rome , they would prove no better then damned reprobates . this was a greivous botch and soare upon most of the people , to be told , and ( in effect ) convinced , that they were in a state of deep damnation ; hereupon they strove which should make most haste with fire and fagot to burn those who testified such dangerous things concerning them . but they made a further discovery of such as were in religious orders , their parish-priests , that their lives were very base , giving us themselves to ease , idleness , pride , insatiable avarice , and serving their own bellies , and so were fitter to have been swine-heards then preachers , or to have followed the plough then lived in holy orders . the martyrs of those times did not at all blush or fear to tell them all this to their faces ; and they themselves being convinced that what was laid to their charge , was both very base , and yet very true ; mend their lives and manners they would not ; keep off this viall the poor souls thus fiercely poured out upon them , they could not ; whereupon they were filled with as much vexation and torment , as if the noisome grievous soares of egypt had been upon them from head to foot . this was a plaguing judgement upon antichrist , thus to have the element smitten that did so strongly support him . the second viall [ rev. 16.3 . ] is poured out upon the antichristian sea. in this , god came nearer to him then in the former ; for the sea is above the land , as t is the proper place of the fire to be above the air ; the place of the air to be above the water ; so t is proper to the water to be above the earth ; t is kept from overflowing all by the power of that word [ hitherto shall thy proud waves goe , and no further . ] upon the pouring out of the first viall , finding themselves in a decaying state , they lay their heads together how to plaister their soars , and heal themselves of the noysom botches and boyls that had lately broken out upon them , and were so visible in every ones eye ; for which end the councel of trent was calld , where all the streams of popish doctrine , popish worship and discpiline were brought together , the confluence whereof the holy ghost there calls [ sea. ] upon this there did appear in the reformed churches , men of most eminent godliness and learning , who did abundantly discover this sea of theirs both by writing , and preaching , to be a sea of blood , the blood of a dead man , and no better . in the true gospel ordinances there is to be had the living , purging , saving blood of jesus christ ; but popish trental ordinances were not such blood ; they were a sea of blood of a dead man ; clotted congealed blood ; polluting , choaking , killing blood ; this is the best word god affords them ; and no marvell , when the death of souls was all their operation and effect [ every living soul dyed in the sea ] all those who contented themselves to abide and swim in that popish sea , that had no other life but what was begot and nourished in the romish religion , dyed and perishd eternally . this vial turned their religion inside out , and showed it to all the world in its native colours and baseness ; till this time , every one took it , that it was the bad lives of the common sort of people , and worse lives of the parish-priests that were in all the fault ; their religion in itself good enough ; but now t is made apparent to all that will nor shurt their eyes , that even the religion itself is naught , and base and antichristian all over ; and this was yet a hotter vial of wrath and torment upon them . the third angel. ( rev. 16.4 , 5 , 6 , 7. ) pourd his viall upon the rivers and fountains of waters ; that is upon seminary priests and jesuites who compass the earth to and fro , conveying the salt of popish trental doctrines and worship , to people , nations and languages ; [ and they became blood ] the meaning is , they had blood given them to drink . now to give a man blood to drink , is to kill him . they were executed ( by vertue of queen elizabeths law , enacted with consent of parliament , in the year 1581. ) as traitors , hangd , drawn and quartered . a book entituled [ justitia britanniae ] was publised in several languages , to clear the christian equity and justice that was in such her proceedings with them . the united provinces of the low countries , come from under the altar of persecution for christ and truth , ( 1. ) being freed from the fearfull tyrannies of pope and spaniard , took at her in the year 1586. and made a law to the same effect against them ; that if any priest or iesuite , whether forreigner or home-born , should come into any of the provinces , it should be death to them being apprehended , and so they said [ amen ] to the law and justice of queen elizabeth ; let it be even so , lord god ; true and righteous are thy judgements . for the pope to have capital punishment executed upon his emissaries , ( the supporters and advancers of his kingdom and glory ) could not but be a tormenting vial of wrath upon him ; as clearly speaking what measure he himself might look for , if he should fall into their hands ; even he that had drunk the blood of others so freely , to have his own heart-blood given him to drink , with a [ satia te sanguine ] take your fill of blood and murther . the fourth vial is poured out upon the sun , rev. 16.8 , 9. papacy is resembled by an antichristian world , where there is earth , sea , rivers , fountains , and a sun shining gloriously . if we take this mystical and most illustrious light , according to their conceits and fancie , then t is the [ popes supremacie in temporals ; ] papists will tell you , the pope is as far above the greatest monarch in this world , as the sun is above the moon ; and the several glories of the kings of the earth , are but lights derived from him ; temporal glory being in the pope , as light is in the sun. but how is the glory of the popes supremacy in temporals everywhere darkened , and in many kingdomes quite put out ? you do not not now hear in any of the popish nations of his excommunicating kings , deposing kings , and giving away their kingdoms ; since henry the 8. god hath exceedingly darkened , almost quite destroyed that sun of the [ popes supreme power in temporals , ] which hath been a scorching vial of wrath to him and his clergy , and drawn from them sufficient blasphemies . but if you understand the holy ghost speaking of things , as indeed they be , then doubtless t is the house of austria , or the german emperour . it is well known that the emperours ( before the pope set up his kingdom of temporal greatness ) were the sun and glory of the political world , they being the sixt head of the fourth , or roman beast , were wounded deadly by the incursions of goths and vandals , rev. 13.3 . but the pope growing up to his height , vouchsafed to be their surgeon ; his skill failed him not ; for he quickly healed that deadly wound by setting up an emperor in france , and after that , translating the empire into germany . taking things as they really are , of a certainty this is the earthly sun that shines most illustriously in the popes antichristian world : it matters not whether the pope will own the emperour as above himself , or no ; we know he set him up instead of the old emperours , or sixt head , who were ( by all mens confession ) the sun of the political world , and the bishops of rome but stars , revel . 9. god and scripture have still made the supreme magistrate ( in temporals ) the greatest lustre and splendor of any state ; and therefore with very good reason may the emperour be here pitched upon , who hath been the greatest light and glory of the popish world for hundreds of years . the king of sweden was the angel out of the temple , who poured this vial upon the popish imperial state , as if scorching flames of fire had light upon them . and here give me leave to insert a discourse concerning kings . i am not ignorant that he who follows truth too near the heels , may chance to have his brains dashd out ; at least may derive a great deal of spight and odium upon himself , which a politick wise man would not do ; but that of solomon prevails with me , the uprightness of the upright shall deliver him . i find upon search , that when christ is going in good earnest to set up his kingdom , in the name and glory of it , there is a great hazard , i may say , downfall of kings . i shall make this good to you from four scriptures . the first of them is psal . 2. ver . 2. the kings of the earth set themselves , and the rulers take councel together against the lord , and against his christ . this peter saith was fulfilled at christs apprehension , tryal , and death , act. 4.25 , 26 , 27. herod , pontius pilate , the chief priests , and others , consulted , and set themselves against him , when he had but given out some hints of his kingship . this was that which stirred them up so against him , [ tell us , art thou the king of the iews : ] and when pilate was minded to let him go , they cryed out , [ he that makes himself a king , speaks against caesar : ] whereupon pilate went and passed sentence upon him . when there was but some talk that christ would set up a kingdom , they presently band themselves against him , and he dyes for 't ; and so they think they have broke the cordes of his government asunder , as t is vers . 3. in the 4. verse , god laughs at them , being wroth . verse 5. speaks that which vexes them , [ yet ( or notwithstanding all their combined powers , and policies against him ) have i set him up king of sion , verse 6. ] and says god , i will declare the decree , thou art my son , this day have i begotten thee , verse 7. this was fulfil'd in his raising him up from death to life , act. 13.33 . god hath passed an eternal decree concerning his son , that when they should kill and bury him , he would the third day bring him forth out of the womb of the grave , and own him for his son , and set him at his own right hand , there to intercede , and his intercession should not be in vain : [ ask of me ( says the father to him , ) and i will give the heathen for thine inheritance , and the uttermost parts of the earth for thy possession , ver . 8. ] as if he had said , i will set thee in possession of thy inheritance , which shall have the uttermost parts of the earth for its boundary , ( according to that psal . 72.8 . he shall have dominion from sea to sea , and from the river to the ends of the earth . ) for god to declare the decree , is to act it ; for dei discere est facere . when the time is at hand , he must be thus set in actual possession of all the dominion , and greatness , and glory that god hath promised him ; if the kings of the earth did set themselves , and the rulers took councel together against him , when he did but speak somewhat of his kingly office : how much more will they do it then , when they see his throne a building , and his kingdom a going up to the no small prejudice of their interest ? revel . 11.15 , 17 , 18. when he begins to put forth , and act his great power , and do something towards taking the kingdoms of this world into his own hands and reign , then [ the nations are angry ] at him , that is , they act against him in their anger , wherein kings are chief , as you may see , rev. 16.14 , 16. but do they carry it ? no ; and [ thy wrath is come , rev. 11.18 . ] christ in his wrath fights the battel with them in ( armageddon ) that is , where he gives them a most remarkable overthrow and destruction , which this 2. psal . expresses plainly , thou shalt break them with a rod of iron , and dash them in pieces like a potters vessel , v. 9. be wise now therefore ( o ye kings ) be instructed ye ( judges ) of the earth , v. 10. as if he said , look ( you ) well to your selves ; be his servants ( without complement ) and rejoyce with trembling when he comes about this work , v. ii. kiss the son ( with kisses of reverence , kisses of obedience ) lest he be angry ( and then a little thing will provoke him ) and so ye perish in the mid-way ( in the mid-way of your plots , enmities , oppositions of him ; ) for if his wrath be kindled but a little , blessed are all those ( those kings and rulers especially ) that have wisdom and faith to get interest in him , and be of his side ; those that have not , the fire of his wrath will certainly consume them , ver . 12. the second scripture is isaiah 24. ver . 18.19 , 20. marlorat who professes to have taken the marrow and substance of his comment out of vatablus , luther , musculus , calvin , oecolampadius , pagnin , &c. hath these very words upon the latter end of the eighteenth ver . pertinet autem proprie hic contextus ad papistus nostros , christ in this prophesie , says he , chiefly intends the popish state. upon a following verse he hath these words , ' hoc vaticinium proprie ad christi regnum pertinet , this other part of the prophesie doth chiefly respect the kingdom of christ ; he means his glorious kingdom , expressed in the last words of the chapter . the popish and gospel-opposing world is here set out by the [ earth ] as it is also in diverse places of the revelations , rev. 14.19 . chap. 16.1 . here is mention of [ heavy transgression ] according to rev. 18.5 . her sins are reach'd up to heaven . the transgression is sayd to be [ so heavy ] upon it , that the foundations of the earth shake , reel to and fro , yea are utterly broken down , fall , and rise no more ; the same you may read rev. 16 18 , 19. and rev. 18.21 . and it shall come to pass in that day , ( that is , in the day of the earthquake ) that the lord shall punish the ( host of the high ones ) that are on high ; who are they ? i take the next words to be exegetical ; why the kings of the earth upon the earth ver . 21. the most of the kings and high ones of the earth will be engaged aganst him , enough to make an host , whom christ will fall upon and punish ( upon the earth ) with temporal judgement ( according as you have heard ) when he is abought to raign before his ( ancients gloriously ) as 't is ver : 23. if this prophesie have been at all fulfilled , it will doubtless be much more fulfilled in that day ; for prophesies many times have a gradual fulfilling . — the third scripture is psalm 110. sit on my right hand , till i make thy enemies thy footstool , ver . 1. concerning those enemies , you may get some light out of luke 19. ver . 14. the citizens hated him and sent this message after him , we will not have this man to [ raign ] over us , and ver . 27. those mine [ enemies ] which would not that i should [ reign ] over them , &c. the father speaks of those who were enemies to christ ( as a king , ) enemies to his raigning . when christ had cast down heathenish idols and government , rev. 12. in all reason he might have expected ( in constantine , and following emperors , and ages ) to have set up his kingdom ; but then upstarts the pope , that beast with his ten horns or kings , who by their smiting and pushing , keep christ out of all ; whereat ( to speak after the manner of men ) christ seems to be discontented ; but the father appeases him with these words , son , sit you down on my right hand , i will make all your enemies your foot-stool . i will send the rod of thy strength ( that is , the gospel ) out of sion i. e. from among my saints and churches , into all nations , and thou shalt rule in the midst of the enemies i. e. the power of thy scepter shall prevail amongst them : and it shall not be a forced subjection , thy people shall be [ willing ] in the day of thy power ; ( rev. 11.47 . ) they shall then come in to thee wittingly . but shall they be saints indeed ? sayes christ , my heart is set upon such ; yes , they shall come in to thee in the [ beauties of holiness . ] but their number will be but small , as hitherto it hath been ? nay , from the womb of the morning thou hast the dew of thy youth ; as if he had sayd , the number of them shall be as the drops of dew in the summers morning , innumerable . but how shall all this be effected ? why , the lord hath sworn and will not repent ; thou art a priest for ever after the order of melchisedec , ver . 4. the blood and intercession of thine everlasting priest-hood shall merit and effect it . but father , where 's my footstool ? to this t is answered in the following verses , thou shalt strike through kings in the day of thy wrath . ver , 5. thou shalt fill the places with dead bodies , that is , make great slaughters amongst thy enemies ; and shalt wound the [ heads ] of many countries . ver . 6. and shalt drink of the brook in the way , ( of the water next at hand , being in the heat of pursute , ) and so shalt lift up thy head : as if the father had sayd unto him , thou shalt have a footstool made up of kings , and the heads of many countries , and thereby shalt lift up thy head i. e. to a great height of rule and glory of dominion . i have thus brought down the sense of these several scriptures , from verse to verse , the more clearly to convince that i have quoted them properly for my purpose . — the last proof of it shall be undeniably clear , rev. 16 14 16 with rev. 19.18.19.20 . the kings of the earth and of the world are gathered to battel against him , in armageddon ; there cannot be a better gloss or comment on [ armageddon , ] then that rev. 19. christ feasteth the fowls of the air with the flesh of ( kings , ) captains , mighty men takes the ( beast ) and false prophet , and throws them alive into the lake of fire burning with brimstone . and doth not the storm beat violently at this day upon all the kings of christendome ? you know how christ hath lately trampled upon the royal glory of this nation . what by the rules of common law and reason may be sayd for , or against the instruments thereof , i shall not stand to dispute ; i am no statesman ; but ( as a divine ) i am sure i may say , that god hat sometimes given men commissions that all the world knew not of , nor any in the world beside themselves could read or understand . let me clear up this to you ( else i do nothing , as to the present state of things amongst us ) act. 7.23 . when moses was full forty years old , it came into his heart to visit his brethren ; [ it came into his heart , ] that is , from god ; god reachd him down a commission into his heart , that no eye was aware of but his own . in obedience to this commission he sets to act . ver . 24. finding an egyptian beating and israelite , he smote the egyptian and slew him ; supposing , ver . 25. that his brethren would have understood that god by his hand would have delivered israel . [ that god by his hand would have delivered them ] not in the same way he did deliver them ; that doubtless was the furthest thing in moses thoughts ; for you know when god calld to him out of the burning bush , and told him he must go deliver his people israel , what a quarter had god with him before he could bring him to 't ? god is put to work two miracles to create belief in him ; else it had been soon enough to have wrought them in egypt before pharoah . god is put there to answer five objections ; and further is fain to drill him on with carnal arguments ; aaron thy brother he 's an eloquent man , can speak well , he 'l meet thee at horeb , and when he seeth thee he will be glad in his heart ; that 's one of them . fear not , go into egypt , for all that sought thy life are dead , there 's the other . yet still moses hangs off , till ( the text saith ) the anger of the lord was kindled against him : then he yeelds . read the third and fourth chapters of exod. and you 'l see all this . therefore when moses supposed his brethren would have understood , that god , &c. he nere thought of the way in which he did deliver them . how then ? why , you know he was called the son of pharoahs daughter , he was heir apparent to the crown and kingdom of egypt ; and upon pharoahs decease he himself should have been pharoah ( as is hinted ) heb. 11.24.25 , 26. he was in some pause and dispute with himself , whether he should use means by pharoahs daughter and others , to get his pardon , and so come at last to the honors , riches , and pleasures of egypt , or he should flie , adhere to christ and a good conscience , and suffer in this world , as the rest of gods people did . it is implied that if he had gon about it , he might have effected the former ; but being acted by a principle of grace he chose rather to flie and suffer . moses supposed , they seing him thus venturously kill and egyptian to revenge a poor israelites quarrel , would have easily gathered and comforted themselves in this , that if ever he came to be king , he would soon deliver them from their slavery and oppressions . this is the true sense of the verse , and not that any spirit of prophesie was then upon moses . well , in the following verses you 'l find by the next dayes visit and occurrence , that it was known ; then ( the text says ) moses fled from the face of pharoah ; well knowing that as to men , and law , he was guilty of murther ; for they could not see , nor understand the commission by which he acted ; men should not have condemned him , but been better informed by him ; god owned and justified him in it , he killed a tyrannical oppressor ; he had his commission for what he did , but 't was an under-hand commission . but you 'l say , this was an extraordinary case , and therefore not to be brought down to transactions of our times . vvhoever thou art that repliest this , t is but thy , i , and my no ; and my denying is as good as thy affirming , unless thy affirmation be backed with a stronger reason then my negation . i have cleared it , that when t is sayd , he supposed they would have understood , &c. this was no spirit of prophesie upon him . beside , had moses cursed him in the name of the lord , and he fallen down dead , or the ground had opened and swallowed him up alive ; or had moses called down fire from heaven and consumed him , or the like , then indeed it had been an extraordinary case , an act above nature , yea an act above the power of ordinary grace ; but t was neither so nor so ; therefore certainly the case was but ordinary , and was recorded , and transmitted to after-times for instruction . will you please to consider the case of phineas . he finds zimri and cozbi committing uncleanness , and with a javeling kills them both at once . now what could , as to men and law , be said for this mans act ? surely nothing that i can bethink my self of , but much against him . he was phineas the son of eleazer , the priest ; what had he to do with the civil sword of justice ? but suppose he had , was he to do justice in a private way , when justice might have been obtained easily in a publike way ? had it not been charity to have caused them to have been apprehended , their sin laid home to their consciences ; peradventure they might have repented ; though their bodies had fallen , yet their souls might have been saved . had it not been both wisdom and piety to have brought them to publike triall , and publique condemnation , and thereupon all the people to have stoned them , that so others might have seen and feared and done no more so wickedly ? but phineas steps out of his place , makes himself judge , jury , witness , executioner , all ; in a heat , stabs them both through the guts to hell. how the law and men of those times looked upon him in this act , i know not ; but this i know , he had a commission for what he did , that no man in the world knew of , or could read beside himself . numb . 25.10 . [ and the lord sayd unto moses ] for doutless moses was at a stand , and knew not what to think or judge of this act of his thus circumstanced ; but god instructed him concerning it , that phineas in the sparklings of his zeal , had done well , and excellently well , and he would reward him and his for it , as you may see , ver . 11.12 , 13. behold i give unto him my convenant of peace . he shall have it , and his seed after him , even the covenant of an everlasting priest-hood , because he was zealous for his god. if you shall say this was extraordinary , i deny it ; what extraordinariness can there be for one man with a javelin to kill two that lye along before him ? whether god gave these men that are now in place and power with us [ this kinde of commission ] for that eminent and exemplary peice of justice , as i will not affirm it , so i will not deny it ; but this is granted of all , they were the instruments in the hand of divine providence [ whose dispensations are alwayes just and righteous . ] but what might be the reason that christ hath such an eminent and incensed quarrel at kings ? a viall of wrath is reserved peculiarly for them . my answer in general is that which a wise man of this land once sayd [ kings of all men have been most beholding to god , and god hath been ( of all men ) least beholding to kings . ] why do you think did god call the four great kingdoms of the world , dan. 7. four great beasts , but because the kings and rulers of each of them , were as so many wild , raging , untamed beasts , preying upon the poor peoples estates and persons at their pleasure , setting up their own wills for a law ; and none of them so cruel this way as the roman monarchy . dan. 7.7 . behold the fourth beast was dreadfull , and terrible , and strong exceedingly , and it had great iron teeth , and it devoured and brake in peices , and stamped the residue with its feet , and it was diverse from all the beasts that were before it , and it had ten horns . these ten horns are ten europaean kings , and who ever reckons them up , i finde , brings in the [ kings of brittain ] for one of the horns of this terrible and fearfull monster . see yet more of these europaean kings , rev. 17.12 , 13 , 14. the ten horns which thou sawest are ten kings . these have one mind and shall give their power and strength to the beast ; these shall make war with the lamb , and the lamb shall over-come them , for he is lord of lords , and king of kings . to have gone on in wayes of violence & oppression towards any sort of people , had been enough to have set christ against them ; but when these ten kings of europe successively have one minde for the beast , give their power and strength to the beast , to make war with the saints and with the lamb : do you marvel at that which follows ? the lamb falls particularly and after a special manner upon them , i. e. upon the european kings , as being resolved to have this known in the world , that [ he ] is king of kings , and lord of lords . history tells us , that in the years four and five hundred after christ , the barbarous nations of goths and vandals , broke the western empire all to peices , at which time the saxons were setled in england , franches in gall , the west goths in spain , the east goths and longobards in italy , the almains in germany ; these growing into civil states , together with their manners change their religion , close with the pope , settle their governments so as was most sutable , yea serviceable to his interest . and the pope got in upon their consciences , and brought them into oaths and obligations to defend the rights and priviledges of holy church , that is indeed of rome antichristian against the kingdom of jesus christ . and now when the time of christs taking the kingdoms of this world into his own hands draws dear , the most of these european kings are yet professedly for the pope , in opposition to jesus christ , to keep him out . do you all know this ? and do you ask a reason why christ pours out wrath upon the political fun of every nation of europe , why he makes the thrones of kings to totter ? bvt you 'l say , the kings of england cast off the pope long since . i answer , henry the eight ( it cannot be denyed ) did cast off his supremacy , but jehu like ( as calvin hath observed of him ) so far as served his own , turn , in temporals only , but was still zealous upon the six articles of the church of rome , that whoever denyed any of those articles of popery , they were burnt for it . then came that blessed child , and doubtless now glorified saint of god , edward the sixt , into the throne , who repealed the six articles , threw images out of churches , and furnished the land with an english service-boook or liturgie : he had wars with scotland , insurrections at home , a plain war in norfolk , his time very short , his age very green ; we cannot blame him for reforming no more , but must wonder at him , and bless god for his reforming so much . queen mary ( you know ) brought us again full sail into the popes arms or bosom ; but let her reign pass in a red parenthesis . next came queen elizabeth , and , to give her her just praise , made some encrease or improvement of king edwards reformation ; but yet for all that ( if the real truth might be spoken out ) rome and england were still fast tied together by the tails of episcopacy , ceremonies , and form of worship , the waters whereof swelled high in king james time , and became a land flood all over the three nations after his decease , drowning some , carrying others full tyde back again to rome . i 'le tell you if you 'l hear me with meekness and patience of spirit , what satisfies me ; that he fell for the popish antichristian interest , ( which if well understood , peoples spirits would more acquiesce in his fall , then now they do . ) 1. there was this upon his account , the profanation of the lords day by a law ; i mean , by that wretched book of ungodly sports and liberties . the day which our lord christ and the reformed laws of the land had set apart for all sorts of people to have studied the scriptures , encreased their spiritual knowledge , and their faith , against all false doctrine and worship ; and for the people to be authorized and instigated by the edict of a king to gaming , sporting , mixt danceing on that day ; ( as you know they were , ) what could the pope himself , had be been in england ( considering the state of the nation ) have done more , or been more popishly politique for the undermining , for the undoing of our religion , as the best and speediest means of ushering in his own ? had the sabbath taken its name according to his desire in that edict , it might rather have been called dies daemoniacus , then dominicus , the divels day then the lords day . secondly , never was any man a more stiff upholder of episcopacy then he was , which indeed is nothing else but the popes supremacy ( only under another name ) multiplied , or broken into so many peices , everyone whereof hath the form and nature of the whole . was not every bishop in his diocess a little pope lording over both the flock & his co-presbyters ? this peice of popery he held fast to his dying day . thirdly , he suffered the bishops so to mannage and improve the reliques of rome in this kingdom , the whole rabble of ceremonies , ( calvin called them tolerabiles ineptiae , by give me leave ( as wofull experience hath taught ) to call them intolerabiles ineptiae , intolerale fooleries ) i say to improve them so to the popish interest , that many hundred precious witnesses of jesus christ were imprisoned , persecuted , forced into strange countries , yea many of them to take up their dwellings in a wilderness amongst wild beast , and more savage men ; nay some blood was shed in a publike and juridicial way ; by gallio cared for none of these things , stood an idle unconcernd spectator , i fear i am too benignus interpres , more favourable to him , as to this particular , then he deserved ; we use to say ( you know ) qui non vetat peccare &c. he that doth not forbid , yea suppress sin , when he 's able , commands it . fourthly , there was masse , and masse priests , idols and the worship of the beast , i might say of divels ( for so saint iohn speaks rev 9.20 . ) set up by conjugal promise and covenant , and accordingly kept and observed ; i mean , the french court amongst us , from whence went no small animation and protection to priests and popery clean throughout the kingdoms . fifthly , i cannot but lay at his door , that new common prayer book that had first been at rome ( i have had it from some of deep inspection into state-affairs ) and was there confirmed by the popes own hand , and then sent by that arch-prelate into scotland , about fourteen years ago . their throats being too narrow to swallow it , they were presently proclaimed [ rebells ] in all the parish churches and chappels in england , proclaimed [ rebells . ] observe , the [ king ] was affronted and disobayed in their rejection of it ; vvhereupon an army was raised against them , thinking to have forced that english mass upon them , but at barwick god gave him the check . sixthly , his arming papists by proclamation to destroy his parliament of england , and his making peace with the irish rebels , and proclaiming them his good catholike subjects , ( what other language could have come out of the popes own mouth ? ) thus he openly professedly joyned interest with the antichristian party . you may be sure , papists in both kingdoms would never have run the hazzard of their lives and estates with him in so desperate a war , but that they well saw and knew ( if the day were his , whereof they made no question ) how to make no small advantage to themselves against the true protestant , yea and had promises and assurances thereof from him . seventhly , that title of defender of the faith ( for which i know i shall be much wondred at ) was found upon him , as likewise upon his predecessors . first , he for his part , had been a sorry defender of godly zealous protestants ( the lord knows ) from first to last . secondly , that it is a mark set upon the kings of england by the popes own hand , is better known then can be denyed . king henry the eighth wrote a book against luther , ( i have seen it , ) he inflicted death upon diverse that owned gospel light and disclaimed popery ; whereupon the pope sent him this title ( defender of the faith ) with a great sword , to slaughter ( indeed ) the true servants of jesus christ . let any man judge whether this was not a mark of the beast upon him , and t was ambitiously derived one from another . king edward and and queen elizabeth should have cast off this as soon and as zealously any of the rest . i remember luther says in one place , that if the pope , as pope , should command him to read the scripture , or preach to the people , he would not ( therefore ) do it . christ would not suffer the divels to call him the son of god , ( though indeed he were so , ) yea he would not own his own name and titles out of their mouth ; he took it as no honor at all to him . thus our kings , when this title came to them from the pope , they should have thrown his title at his face again , and told him that god had given them the civil sword which they would not bear in vain , but zealously and constantly defend the true gospel faith of jesus christ , without his command ; and for his title , they looked upon it as no honor at all to them , but a dangerous dishonour . well , now that christ is gone forth to make inquisition , not onely for popery it self , but even for the least dregs of it in all places of the world , this mark of the beast also was found upon him , yea and actions tending to the popes mind and sense upon it . where christ finds the least signes or marks of the beast , such shall certainly feel his wrath ; much more cause had christ to pour out a vial of wrath and justice on him , upon whom so much of antichrist and his interest was manifestly found ; and if one instrument will not do it , another shall . i am perswaded , had not our neighbour nation owned & proclaimed him whom they did , the hand of providence had never raised this storm against them . i do not lay this down as a certain conclusion ( for , judicia dei non sunt temere discutienda , sed formidoloso silentio veneranda , ) t is only my perswasion , which you may receive or reject , as god shall guide your hearts . yet i am not more confident , that this book of the bible came out of the mouth of god , then that the childe is born who shall see a general tottering and shivering to peices of thrones and scepters ; and that-upon this account ; the quarrel that is already one foot between christ and antichrist . begin at forty one , or thereabouts , and make up a century , and observe it in your dayes , and then leave it to your children to be observed by them , if this now current century , i say , be not more fatal to most or all that hold scepters in their hands , but especially to europaean scepters , then ever any was since this world began . the text is express rev. 16.14 16.18 . chiefly in reference to kings , who ( being confederate in a crafty war , having fair pretentions but exceeding bad intentions ) marched in the head of their regiments against , ( indeed ) christ and his kingdom : but a divine anathema or curse falls upon [ them ; ] there is an earthquake raised , such as was not since men were upon the earth , so mighty an earthquake , and so great ; to answer the greatness of the adversaries engaged against him ; to shake to pieces those great and mighty ones of the earth , which an ordinary earthquake could not have effected . but how can this be ? for t is said rev. 17.16 . the ten horns which thou sawest upon the beast , these shall hate the whore , and shall make her desolate , and naked , and shall eat her flesh , and burn her with fire . the pope falls by them , and not they by adhering to the pope . first , i answer , what i have sayd to this particular , you see , i have built upon plain scriptures , and i think according to the sense and mind of the holy ghost in them . secondly , by [ hornes ] here , it is not needfull to understand kings in the strictness and formality of the notion ; and my reason is gathered from rev : 17.9.10 . the seven heads are also seven kings , five are fallen , and one is . here , consuls , tribunes , decemvirs , dictators are called by the holy ghost [ kings . ] when as we know , strictly , they were not so , onely they had supream power in their hands . thirdly , what protestant , whose eyes are open , doth not see that most or all the kings of europe in their present posture , are directly framed for the popes interest . indeed his and their [ now ] interest , make up one linsey woolsey piece ; they are so interwoven and mixt , that christ must be fain to open the whole fabrick of kingly government to the very foundations thereof , before the cursed roots and seeds of the mystery of iniquity will be got out . will you tell me , that he who lately swayed the scepter here , and he that now endeavours to succeed , would ever have been perswaded , so to hate , as to make war against pope and papists , for the setting up in the world gospel-ordinances in their purity and power ? and if it cannot be expected from the present protestant princes , can it in reason be hoped for , from the present popish princes ? therefore they are in no small danger , most or all of them , to be shaken quite to peices by the earthquake . fourthly , the strength of a beast , to do his greatest hurt , lies in his horns ; they are the highest and most eminent parts of him ; and so by [ ten hornes , ] is meant only , [ the supream power of the ten nations , by what names or titles soever they are called . ] christ by the earthquake will shake down those powers in whom are found a deal of carnal & popish dregs , and set up those in their room that are men of other spirits , pares negotio , fit for such a business as christ hath in hand . doubtless , the ten horns , are the [ ten supream powers ] of europe , who shal do the deed , that is so much desired and prayed for of all the saints . and now if any man herein differ from me , let him differ , i judge him not . god forbid that in ruining antichrist , i my self should be so antichristian , as to attempt to lord it over the faith of any man ; why should i be offended , that thou canst not see that which i see ; nor believe as i belive ? ( if god intends thee good , i doubt not , but he 'l find a time to reveal even this unto thee , that one civil government is no more of divine right then another , and that thy conscience ought not to engage or give it self up in perpetuum to any one of them , but thou art free from oaths & convenants when t is sufficiently clear god hath layd aside that civil power to whom thou didst so swear or covenant . ) onely i think it but reason to entreat this of thee , that fancy , conscience void of argument , custome , novelty of the things delivered , private ends and aims , self interest , may not be layd in the ballance against me ; these are poor , beggarly , chaffi● , irrational things ; be carefull to start from me upon some solidity of reason . i do profess in the sight of god , that as i have balked nothing for fear of any mans displeasure ( for though i respect and honour many men : yet , so far as i know my own heart , i fear no man ) so neither have i brought in or delivered any thing purposely to grieve or provoke any mans spirit . i hope , i have otherwise learned christ ; you have it in the singleness of my heart , so as god brought it to my hand . the fifth angel poured out his vial upon the seat of the beast , ( rev. 16.10 , 11. ) here expositors do generally pitch upon the city of rome , to be [ this seat ] of the beast ; but sure , t is not sense to speak of the destruction of babylon , till euphrates be dryed up , which is under the sixrh vial ; and you must know that the vials are placed in this chapter according to the order of events or transactions ; and therefore the popes material seat cannot be destroyed by this vial. the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he poured his vial upon the [ throne ] of the beast . by [ throne ] in scripture is often meant that government with any person or state sitting upon that throne , do set up and administer , as ps . 89.29 . so then , consider that form of government the pope sets up , and exercises in all his churches throughout the world. a throne ( you know ) admits but of one ; finde a government where one alone doth rule , and what can this be but episcopacy ? episcopacie is a is a government where one and no more hath the throne or seat ; all the rest keep their distance and are under command . there were holy and learned men , as beza , cartwright , bains , parker , who cast some drops of wrath upon this seat ; but t was not long , ere all scotland got the vial into their hands , and poured it out upon episcopacy to some purpose . then came the parliament of england , and rooted up episcocal government by the very roots ; and in both nations it was done with a great deal of judgement , wisdom , courage , piety . [ and his kingdom was full of darkness . ] so our translation ; but the greek imports but this , [ his kingdom was darkned ] what scotland had done in a judicial way , and the parliament of england had done in a judicial way , i say , when the news thereof came to the popes ears , to the ears his cardinals , jesuites , and all his religious orders , and churches in europe , can you imagine less but it was black and sad news to them , and news of a dangerous consequence , and a shrewd persage to all the lovers and upholders of that government ? what a deal of popish lustre and glory was there in the three nations by reason of episcopacy , east , host , altar , tapers , copes , surplesses , dressing up of chappels with the pictures of christ , virgin mary , apostles , adorning church-widdows with the stories of the bible in time to have become laymens books , altar-adoration , sacrament-adoration , organs , singing of service ; that travellors , from beyond seas , when they saw the posture of things , would say one to another , we are at home , were but the service in latine as t is in english . and what great hopes had the pope of the reconciliation of these kingdoms to himself again ? and all by means of that height of episcopacy amongst us . but when a vial full of wrath was poured out upon it ( according as you have heard ) how was the popish lustre and glory in england , scotland , and ireland , quite put out ? and a very considerable degree of loss , sorrow , and darkness brought in upon the popes whole dominions , so as made them generally bite their tongues for madness , and blaspheme . the sixth vial is poured out upon the great river euphrates . euphrates must be here taken mystically , for that which is the maintenance and defence of rome antichristian , as that river was anciently of old babylon . there are five streams of baseness that run into one , and so make up this great euphrates . saint john mentions them rev. 9.20 , 21. images , murthers , sorceries , fornications , thefts ; by these rome hath encreased her wealth , and by these rome hath been upheld and secured . now when the ten christian kings or supream powers shall be so far converted to god , and have the eyes of their understanding so far enlightned , as to see all this their perverting of religion , and these gross abuses , out the christian world , their hearts will then rise against her , so as to dry up , and withdraw these streams of base revenues , by which they have been so enriched and defended . they 'l pull down images , whereby the simple people have been deluded ; severely punish their sorceries , whereby they have so awed and terrified the world ; their fornications and whorish stews , whereby so many have been daily drowned in sensuality and undone eternally ; they 'l put an end to their inquisitions , whereby so many precious servants of god have been cruelly murther'd ; an end also to their spiritual thefts , and robberies , when they perceive the merits of the alsufficient sacrifice of jesus christ is held forth to them freely for the remission of sins , according to that isaiah 55.1.2 . they 'l refuse to trade with them any more for their rotten creature-righteousness ; their pardons and indulgences shall bring in no more treasures into the popes coffers ; they 'l part with no more monies to have the souls of their departed friends prayed and sung out of purgatory , and will cast all their trumperies out of their dominions . and thus shall the great river euphrates be dryed up ; [ that be way may be prepared for the kings of the east , ] that is , that the ten kings or supream powers , now finding ( in the eye of reasons ) the ruine of rome feasable , may encourage one another to the work , and dispatch it : they are called kings of the east , in allusion to cyrus , who came east from babylon , and took it . or thus , [ that way may be made for the kings of the east ] i. e. for the briging home the people of the jews , who are here called kings . you may see another notable interpretation of this vial in mr. reynolds sermon preaced before the house aug. 28. 1644. page 41. the seventh and last vial is poured out into the air. the air in which the antichristian world lives , is the smoak of the bottomless pit , rev. 9. or the darkness of ignorance ; for out of this came their locusts , all their hellish doctrines and worship . upon the pouring out of this vial , the glory of the son of righteousness , and of gospel ordinances doth so break forth , as quite prevails against that infernal darkness , and spiritual ignorance which bred papacy , and in which papacy had so long breathed and lived : and so the antichristian air being destroyed , they fall a gasping , and the pangs of death come upon them : for immediately there comes a voyce from heaven , saying , [ t is done ] there 's an end of the pope and his kingdom , and all the mystery of iniquity . let me speak a little to the following verses . verse 18. [ there were voyces , and thunderings , and lightnings ] and ( as it were ) the sound of trumpets upon mens spirits , that make their hearts quake and tremble within them : and also a great earth-quake ; such a one as was not since men wer upon the earth ; so mighty and so great . these will be sad days with the antichristian party ; such thunderings , voyces , lightnings from above ; such an earth-quake from beneath them ; the face of things threatning as if heaven and earth would come together . do you marvel if at their worlds end , they be at their wits end ? the effects of these lightnings , thunders , earthquake , follow verse 19. first , [ the great city was divided into three parts . ] but by this great city , i understand rome it self , which was shaken into three factions , and so became weak , that it could not defend it self against the besiegers . there have been three factions amongst us , ( i call them factions , onely because each have so esteemed of other ) peradventure it will run upon a threefold party of faction to the end of the war. [ then the citits of the nations fell ] i. e. fell off from her , and left her dosolate of all former help and comfort ; and so [ babylon the great came into remembrance before god , [ to give unto her the cup of the wine of the feirceness of his wrath . ] see how this is expressed rev. 18.8 . her plagues come in one day , death , and mourning , and famine , and she shall be utterly burnt with fire . the latter end of that nineteenth verse doubtless looks as far as the great battel of god almighty , the issue whereof is set down , rev. 19 , 20. the beast was taken and with him the false prophet , and were both cast alive into the lake of fire burning with brimstone . yet all this contents not christ ; he still goes on to pursue his victory , rev. 16.20 . [ every island fled away , and the mountains were not found . ] nothing so remote as the islands , nothing so strong as the mountains ; but the antichristian islands fled and perished before the stroak of christ ; the mountains were beaten to dust : christ will not leave papacy so much as a mountain to flie to , or an island to hide itself in ; he 'l leave no peice of the frame of antichristianisme standing in any part of the world. and yet still he goes on , ver . 21. [ there fell upon men a great hail out of heaven , every stone about the weight of a talent , and men blasphemed god because of the plague of the hail ; for the plague thereof was exceeding great . ] here is an allusion to ezek. 13.11 . to 16. i conceive the genuine sense of the verse to be this . those ten kings or supream powers who follow jesus christ in this expedition , have commissions , or commands from the god of heaven , ( though rome be burnt , yea and the great battell of god almighty fought and finished ) to go on with their braining , destroying judgements , upon all those everywhere , wo are found to have had any interest in the popes cause or kingdom , in worshipping the beast , or any way been engaged for his preservation and defence . they shall be pursued and destroyed with such plagues and judgements as that it shall be evident , they are from god , and that heaven it self fights against them , to root out that accursed race to the last man from off the earth . i suppose by this time you are all willing and ready to set your seals to this truth , that , [ the pope ( who is the great antichrist ) and his kingdom shall be destroyed with most remarkable destruction . ] but now i know , the first quaere you l make within your selves upon what hath been delivered , and desire some satisfaction in , wil be that of the disciples mat. 24.3 . tell us when shall these things be ; and what shall be the sign of their comming ? i confess these are marvellous hard questions ; but i shall freely tell you my thoughts upon them . i find the time of antichrists reign set down rev. 11.2 . the holy city shall he tread under foot forty two months , & also rev. 13.5 . and it was given him to continue forty and two moneths , ( by the way , let me tell you , his reign is reckoned by the moon , which rules the night , to hint thus much to us , that antichrists works are night works , his whole reign is a reign of darkness ) but , to the thing itself . forty and two months , allowing thirty dayes to a moneth ( for they are lunar moneths , i told you ) make up a thousand two hundred and thereescore days , the just time of the witnesses prophesying in sackcloth , rev. 11. or three years and a half . first , i understand these numbers of a certain and determinate time , because every one of them is a broken number ; round numbers as we call them , ten , a hundred , a thousand are put most times indeterminately , a certain for an uncertain number ; but this is not a round , but a broken number . 2. these 42. months , or three years and a half , cannot be taken strictly for 42. of our months , or three of our years and a half ; because ( as i shewed you before ) t is an utter impossibility that the rise and growth , the glory , and all the business of his kingdome , should be compassed in so short a time . therefore thirdly , they must be taken according to that , ezek. 4.6 . i have appointed thee each day for a year . every day in these 42 months being put for a year , the whole amounts to 1260 years , the just raign of antichrist . but when the time of his raign did begin , confident i am , there is no man alive ( without extraordinary revelation ) can speak certainly , and to a day : and hereupon it is that all divines are at a loss as to a punctual certainty for his fall and ruin . concerning the time of the seetting forth of this giant to run his course , there are two or three opinions , and i shall quickly tell them unto you . 1. some begin it as high as constantine when he left rome , about the 19. year of his raign , and seated in the east . 2. others place it as low as about the year 455. when gensericus the vandal took and burnt rome , at which time the empire was broken all to pieces , and utterly extinct . there are a third sort who pitch it about the year 410. or 412. when alaricus the goth came and conquered , and ransacked rome . now they who say his 1260 years began when constantine left rome , pitch his fall about luthers time , something above 100 years ago . they who say it began at 455. make his fall and ruin 65. years yet to come . they who affirm it began 410. or 412. lay him on his death bed about twenty years hence . it may be you will ask me my opinion amongst these . truly in a business of this abstruseness , t would be wisedom to put you off with other mens judgements , and conceal my own ; but i still finde that the sigleness of my spirit gets the predominancy of my politicks . 1. i like their opinion well who reckoning from constantine , pitch his fall in luthers time ; for indeed luther laid the foundation of his manifest ruin . it is not unusual with scripture to say , a work is done ( if it be of god ) when t is but begun , revel . 16.17 . for it shall be as certainly done , as if it were done already : god calls things that are not , as if they were . 2. i think their conclusion may be right , who counting from 455. spin out his life to threescore years hence and upward ; but sure t is to be understood of that great battel of god almighty , mentioned rev. 19.19 , 20. i verily perswade my self , they who live threescore and ten , or fourscore years hence , shall neither see pope , nor form of popery established by a law , defended by a power in any kingdome in the world . 3. they most take with me , who counting from 410. pitch his fall 20. years hence ; for about the year 410. or 412. the ten horns or kingdoms ( as historians generally tell us ) were fairly appearing ; and surely the sixt head was going off at least , if not quite off , when some of the horns that grew on the seventh head , were so visible . the pope must of necessity be before them ; for he is the seventh head upon which those horns grew ; it is said , rev. 17.12 . they receive power one hour , or ( as the original might be better rendred ) the first hour [ with the beast . ] but some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not [ with ] but somewhat [ after ] the beast . and indeed about this time the popes shewed themselves openly to all the world , and spake out what they wounld have , that the censures of bishops , and all other causes of moment , ought to be reserved to the audience of the bishop of rome , calling themselves the father of fathers , and firmament of bishops . when the councel of carthage , in the year 413. sent and acquainted pope innocent with their acts , desiring him that he would add his authority ; his answer was to this effect , that they had due regard of the sea apostolick , and of him who had the care and charge of all the churches ; the very language of the beastly antichrist , rev. 13.7 . so that at this time we may safely conclude him actually set down in his chair of pestilence ; and thence may as safely conclude , that his throne , to wit , the city of rome , and the glorious visibility of his raign and kingdom , will be laid in the dust twenty years hence . in a business of this nature , you ought in reason make some grains of allowance to our guess : possibly it may fall out three or four years either under or over ; and what will you say if it fall out that rome will be begirt and burnt too , about 16. years hence ? i 'le tell you what my opinion is built upon ; that of revel . 13. verse the last , let him that hath understanding , count the [ number of the beast , ] his number is six hundred threescore and six . observe t is indefinitely called the number of the beast ; the holy ghost may perhaps speak much in a little , two things at once : thus , that 666. is the number of the beast , his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and the number also of his raign expired , that his seat and throne shall be pulled down and burnt , his formall visible reign shall be at an end about the year 666. but in this ( i confess ) i have no man to stand by me ; t is onely my opinion , which started up in me upon my poring upon that text : yet i have this to countenance me ; the holy ghost tells us , the earth-quake that must shake his throne and kingdome all to pieces ( when once it begins , and for my part , i am satisfied t is begun ) will be a great earthquake , such as was not since men were upon the earth , so mighty and so great , rev. 16. and this may be some answer to those who think there 's more work then can be done in so short a time : when god sets upon it , he will make quick work with him . the earth-quake being so mighty and so violent , may possibly reach the walls of rome by that time ; after which popery will have a being for some years . rome is burnt in the 18. chapter of the revel . but the beast and false prophet , with their armies , their destruction is described in the 19. chapter , as being ( i suppose ) to be done some space of years after . i doubt not but there are divers of you who hear me this day , that shall out-live romes ruin ; and that your childrens children will most certainly out-live the great battel of god almighty , wherein both pope and popery shall be utterly destroyed . but what shall the sign of these things be ? why , let me tell you , scripture hath given a sign of his approaching ruine , and that 's the killing of the witnesses : concerning which , i shall briefly premise a few things , as , first , that they are not to be restrained to any sort of men ; for t is sayd of them rev. 11.4 . these are the [ two olive-trees , ] and the two [ candlesticks ] standing before the god of the earth . in calling them the olive-trees , the holy ghost doubtless alludes to zach. 4. where zerubbabel and joshua , the magistrate and the priest , are in the vision , the two olive-trees , in the interpretation , the two annointed ones that stand by the lord of the whole eaarth : the witnesses comprehended all those magistrates and ministers that have in any juncture of time ( out of a principle of religion and conscience for god ) any way set themselves against the pope . by [ candlesticks ] we are taught from christs own mouth , to understand [ churches , ] rev. 1.20 . the seven candlesticks which thou sawest , are seven churches . the rest of saints and churches added to godly magistrates and ministers , make up the witnesses . and we must needs take them thus ; for the holy ghost divides all throughout the reign of antichrist into but two witnesses ( or prophets ) and the gentiles , rev. 11. so that all beside those of antichrists party or faction , are witnesses , or are of the witnesses . secondly , they are sayd to be two ; first , in relation to moses and aaron who brought israel out of egypt , to zerubbabel and joshua who brought the people of god from their babylonish captivity : so these bring the church of christ out of the more then egyptian babylonian bondage of popery . secondly , they are sayd to be two in reference to the legality of their testimony , two being a sufficient number in law to bear witness against him : and so god to be justified in their condemnation as being clear and righteous . thirdly , for their paucity ; those who witnessed against him were but a very few in every nation in respect to those droves and innumerable multitudes that followed him ; all the world wondered after the beast , though toward the end of their prophesie they grow apace ( rev. 14.6 , 7 , 8. ) i saw another angel flie in the [ midst ] of heaven having the everlasting gospel to preach to every nation , kindred , tongue , people , saying fear god , give glory to him ; for the hour of his judgement is come . and there followed another angel saying babylon is fallen , that is , hath begun to fall , since luther and others have so publikely and openly preached the gospel . bellarmine confesses that since we have called the pope antichrist ; his kingdom hath wasted and been incomparably less then before ; the witnesses have increased , the gentiles have decreased ; but throughout the most of his reign they were but two ; very weak and inconsiderable was the number that set against him . thirdly , antichrist hath been killing witnesses all along , rev. 11.2 . the holy city shall they tread under foot [ forty and two moneths ] throughout his whole domination hath he been been stamping saints to dust , in every age , in every kingdom ; but that slaughter of the witnesses the spirit of god so largely describes , and points the finger to , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the indubitable sign or fore-runner of his sudden downfall , i take to be done at one time , and in one place . it is notoriously known what our prelates did in england , how for a long time they set themselves against the zealous protestant ; and by means of their courts , canons , ceremonies , book of sports , new &c. oath , they silenced , made to hide in corners , drove into strange countries , wildernesses , thousands upon thousands . at last there rose up two or there somewhat more bold then their fellows , whom they took and made them high examples off their popish justice and cruelty , cut off their ears , and sent them to prisons , far distant one from another . how much they glorified and pleased themselves in this their conquest , you all know : and doubtless this fact of protestant bishops ( for so they were called ) was an universal token to the popish world that the day was theirs . if protestant bishops ( say they ) have done so valiantly for romes interest , surely the day is ours , and perfect victory is got . now let me shew you ( but very briefly ) how the circumstances of that providence stand in joynt with the text , both the thing itself , and the sequeles of it . for the thing itself ; first , the beast set upon them when they had finished their testimonie , ver . 7. the strictest sense may not be put upon this ; for when they have quite finished their testimony , the beast will be absolutely ruined , he and they being contemporaries , rev. 11.2.3 . they both begin and end together ; else christ should have none to be for him during some part of antichrists raign : therefore it must be understood , when they were [ about ] to finish their testimony , had brought it [ almost to a period ] because the [ beasts ] raign and kingdom was come [ almost to a period . ] this war is to be when antichrist is near upon his fall ; may it not then be looked for in our time , when he is grown so old and gray-headed , of his 1260. years having run up a 1240. or little less : seeing that from daniel , paul and the apostle iohn we understand the ruine of the man of sin to fall into the lap of the century wherin we live ; the more safely may any man conclude , that what hath fallen out in our times , may be the killing of the witnesses , and signal token of his ruine . it consists well enough with the text for the time wherein the witnesses are to be killed . secondly , the text well looked into and considered , doth clearly give it to be not a bloody , but [ mystical or civil slaughter ] ver . 7. compared with verse 11. their resurrection is not a proper , but a civil or mystical resurrection ( as shall anon be made good ) therefore it must needs follow ( to those who love not to be contentious ) that such also must be their death ( there being still the same reason of opposites , ) turned out of their places , silenced , disabled from speaking , moving , or acting in a publike way : but thus we know , the men spoken of , were killed and lay dead . thirdly , they thus lay dead ( the text saith ) in the street of the great city , which is spiritually called sodom , egypt , where also our lord was crucified , ver . 8. rome is elegantly here described to be sodom for uncleanness , egypt for idolatry , jerusalem for murther , oh ierusalem thou that killest the prophets , &c. it is called the [ great city ] as being made up of its ten kingdoms ; and in the [ street ] ( t is not streets ) but in the street or in that kingdom where they shall be killed , there they shall lie , that whole kingdom or dominion being a street of the great city so made up , whereto agrees the slaughter of these men being killed in one place , which then was within romes boundary , and that in divers respects . fourthly , in the street they lay [ unburied , ] they were not suffered to be put in graves , ver . 9. ( this also must be expounded mystically ) those that are put in graves , are out of every ones eye ; these dead men their friends were not suffered to afford them graves , that is , to allow them any harbour or hiding place ; all must shut them out of doores ; but they lay there where their enemies might feed and glut their eye upon their miseries . fifthly , they were in this condition for the [ space of three dayes and a half ] ver . 9. which ( being a broken number ) do certainly point out a determinate time ; neither can they be taken strictly for three natural days and a half ; for in that time the news of their killing could not be sent throughout the antichristian world ; and what space were that to congratulate , and solace themselves and one another in the slaughter of them ? and besides how litle is half a day perceived in such feasting and jocand solemnity ? and therefore they must be understood prophetically , three days and a half for three years and a half : and t is well known that these men were under the bands of confinement , or power of their civil death just so long , neither more nor less , three years and a half a die ad diem . sixthly , it is sayd , they that dwell upon the earth , shall rejoyce over them , make merry and send gifts one to another , because these two prophets tormented them that dwelt upon the earth , ver , 10. all the witnesses did torment them , but these last especially : whom having conquered and killed , the popish , prelatical party please and content themselves in this conquest exceedingly , as those of old upon their pompous solemnities and feasting dayes did use to do ; they made merry and sent gifts , to which the holy-ghost here alludes , and says , they rejoyced over them ; observe , rejoyced [ over ] them ; for they had these men still in their clutches . seventhly , at the end of the forementioned time [ the spirit of life from god entered into them , and they stagger up again ] ver . 11. god by unexpected means did loose the bands of their death ; they are suspended no longer , silenced no longer , kept in antichristian clutches no longer ; and after three years and an half ( through a principle of life from god bestowed upon them ) they get upon their feet again ; even those same men that were killed ; had the space of their lying dead been an age , or 2. or 3. ages , i should have sought this resurrection in their successors , or men of such like spirits risen up after them ; but it being but three years and a half , i can easily believe that those same numerical men that were silenced , suspended , and so killed , might have their suspensions taken off , their mouths opened , and they set upon their feet to prophesie again , and so 't was a mystical or civil resurrection . eightly , they heard a voice from heaven , saying , come up hither . the decree or vote of parliament calling them out of their low and dead condition , into liberty , freedom ; to a competent maintenance , and comfortable estate , wherein they also protected them in the sight and spight of antichrist , and all their enemies , so that they were as secure from those that had lately killed them , as if they had been taken up into heaven it self . ninthly , they ascended up to heaven in a cloud , heb. 12.1 . there a multitude of believers are called a cloud of witnesses : when these men returned from their imprisonment , 't was wonderfull to see what a cloud of witnesses they were accompanied withall , rejoycing greatly at this their unexpected and happy freedom , every one helping , and lifting them up into their heaven , what they could . tenthly , [ their enemies beheld all this ( but could not hinder it ) and great fear fell upon them ] as easily apprehending , that being tormented with them before , they should be now much more plagued by them , for the late injury done them ( to say nothing of old quarrels ; ) and besides , a fresh and more full supply of the spirit of god was come upon them ; and now are days fear , swallows up and devours their whole three years joy and more , so that there is no sign left of it amongst them . you perceive how this piece of providence agrees with the text in all the joynts and creeks of it . the like you shall see in the sequels of this business : they are four , all set down ver . 13. the first of them , this , [ the same hour the witnesses rose , there was a great earthquake ] a violent shaking of church and state , even of the whole kingdom , in the breaking out of these late wars between king and parliament ; there have been such commotions amongst us , as may well be called a [ great earthquake ] and it began presently upon the quickening or return of these men . the second this , [ the tenth part of the city fell . ] conceive ( as i touched before ) the great mystical city made up of the ten kingdoms , that gave their power to the beast : and when one of these kingdoms fell off utterly and irrecoverably from rome , by means of the earthquake , then the tenth part of the city fell . if you would know which , peradventure the greek may give some hint of it ; the holy ghost seems to lay a great emphasis upon the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ that ] tenth part , where the last of the witnesses were killed , in so different and signal a way : [ that ] tenth part , that is so easily discernable from all the rest , et penitùs toto divisi ab orbe britanni ; in plain terms , england . you 'le say , was england but shaken off from rome by this late earthquake ? i answer , it was in part , but not wholly ; in doctrine , but not in worship and discipline : for ( as i told you ) rome and we were fast tyed together by the tails of episcopacy , ceremonies , and formes of worship , though their bodies were loose , and heads looked several ways : yet truly , let me tell you this , that in our times the heads were turning and looking one upon another with marvellous benigne aspects , and were working their bodies together again as fast as such great and unweldy bodies could be moved : there were such popish doctrines , popish practises , and popish ordering of church-affairs ( to say nothing of the state ) in most points and places , that the pope had good cause to assure himself of englands return into the bosom of the romane church . but when the parliament arose ( for parliaments themselves rose from the dead ; you know how long we had been kept without them ; and at last a proclamation set forth , that men should not [ think ] of a parliament ) and quickened the dead witnesses , voted down episcopal government with all the appurtenances of it , and ( being forced to 't ) took up arms , resolving to live and die in the defence of those votes ; then , and not till then ( i dare boldly say it ) did england , a tenth part of those kingdoms that had given their power to the beast , utterly , totally fall off from rome ; that in reason they can have no hope of ever fetching it back again , to serve the popish interest . the third is this , [ in the earthquake were slain of men 7000. ] this being a round and perfect number , you need not understand it of just so many and no more ( for indeed 7000. is not a proportionable number for such an earthquake , but it may be a certain number for an uncertain [ and in the earthquake were slain 7000. ] i. e. thousands upon thousands . but searching the original , i finde that runs thus , [ in the earthquake were slain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , names of men ] that is , men of name , men of renown : the like hebraisme you have gen. 6.4 . so in this fall of the tenth part of the city , were slain men of name , note , quality ( besides the common sort of people ) 7000. meaning of the witnesses enemies ; some lost their blood and lives , others their places , powers , livings , livelyhoods ; and thus there were slain of noted statesmen , and noted churchmen 7000. which in reason may be conceived a competent number in this late earthquake . the fourth sequel is this , [ and the remnant were affrighted , and gave glory to the god of heaven . ] observe , 't is not said the remnant repented , but were terrified ; and indeed , nothing is more evident then that an awe and terrour is fallen upon the spirits of those that remain ; and ( as joshua exhorted achan to confess and give glory to god ) so , they are constrained ; it bursts out of their mouths ( fore against their wills ) that since the restoring of those men every providence of god hath fought against them . and though they speak evil of dignities and instruments ( as jannes and jambres did against moses ) yet they will confess that this is digitus dei , the just handy-work of god upon them : they have nothing to accuse god of , for such his dispensations to them . whatever they think or say , concerning men and present powers , yet being terrified , they confess , and give glory to the god of heaven . tell me now in the singleness of your spirits , have not providences suted marvellous patly to the text ? hath not something fallen out in our days , that may with more perspicuity of reason be called the [ signal ] killing of the witnesses , then hath in any kingdom you can name , all circumstances complying fully with the standard of the word ? confident i am , that since the quickening and resurrection of these men , there can no kingdom in the world be named where the beast hath prevailed against the zealous protestant party , so , as it may be said he is yet killing witnesses ; he hath enough to do to hold his own , and in many places is apparently on the loosing , sinking hand . wherefore if i may draw the conclusion , it shall be this , [ that which we all so much fear , is past , ] and let antichrist , and those of his faction , take what follows . i remember what our saviour said to his disciples , mat. 24.32 , 33. when the fig-tree putteth forth her leaves , you uknow that summer is nigh : likewise ye , when ye shall see all these things , know that it is near , even at the door . so say i to you ; when something hath passed before our eyes , which we cannot in reason but call the killing of the witnesses , and resurrection of the witnesses , from that time , from that sign , know that antichrists utter ruin is near , even at the dore . vse . the first use shall inform you of the ground and cause of god's thus severe proceeding with them . a vial of wrath is poured upon every thing that belongs to antichrist , and the latter still more hot and scalding then the former , till he 's utterly burnt up and ruind by them : why ? it lies in this , [ the justice of god. ] god hath a nature that constrains him to give to every one according to their works ; but such have been antichrists works and carriage , that it is the equallest thing in the world that god should execute and pour out upon him , all those fearfull things which daniel , paul , and the apostle iohn have foretold , and threatned him withal . he who hath made himself [ the man of sin , ] god can do no less then make him [ the son of perdition , ] as t is in the text , rev. 18.2 . an angel cryed with a strong voyce , saying , babylon the great is fallen , is fallen ; the reason is laid down in the 5. ver . her sinns have reached unto heaven . we commonly call it the see , but it may well be called the sea of rome , for the streams of all the wickedness of all the world have run thither , and have there been swallowed up . 1. the apostle says of the cretians , they are all-wayes lyars , tit. 1. but of these he saith , they speak lyes in hypocrisie , 1. tim. 4.2 . the very first rise of popery was from a lye , hypocritically , and against their conscience : they challenged appeals in difficult matters to themselves , and forged a canon of the councel of nice for it , which the sixt councel of carthage did with much diligence search out , and found to be a very forgery , a very lye ; but for all that , they had the face to go on , adding one lye to another , till they had made up their religion , which indeed is nothing else but a great knot and bundle of lyes . their doctrine of merits , their doctrines of purgatory , transubsantiation , , very lyes , as our reformed divines have made appear sufficiently : show me one point that is truly and peculiarly theirs , and i will pawn my life upon 't , i demonstrate it to be a lye : a taste whereof you had in the first sermon , showing you his contradictions of christ . 2. there is the greatest pride found in them that ever was found in men . suppose thou hadst been at rome this year , being the year of iubile , ( but you must know that he is not such a proud and pamperd beast now adays , as he was in formen ages ) hadst thou been at rome this year of iubile , but especially any of those iubiles that were some hundreds of years before luther , and there seen the pope arrayed as the holy ghost describes him , rev. 17.4 . in purple and scarlet colour , decked with gold , precious stones , and pearls , with a triple crown upon his head , set in a golden chair , carried on mens shoulders ; his princely cardinals about him , his breaden god , crucifixes , reliques carried before him , opening the gates of paradise ( as they call them ) with the touch of his golden hammer ; great ambassadors ( sometimes kings themselves ) bowing before him , and worshiping of him , the common people begging pardon of sin , and eternal life of him , scarce suffered to kiss his feet ; i say hadst thou been at rome , and seen all this , couldst thou have thought or said less of him , then hic est ipse primogenitus diaboli , this is ( doubtless ) the first born son of lucifer , the eldest son of the devil . pope innocent the 4. ann. 1253. in the 37. year of henry the 3. of england , being set in his conclave , in the midst of his cardinals , after much advisement upon a small occasion , brake out into this language , annon rex anglorum noster est vassallus , & ( ut plus dicam ) mancipium , qui possumus eum nutu nostro incarcerare , & ignominiae mancipare . is not the king of england our vassal , nay to say more , our slave , whom we can imprison at pleasure , and condemn to everlasting ignominy ? pope alexander the 3. set this foot upon the neck of the emperor frederick the first , blasphemously using those words of the psalmist , super aspidem & basiliscum , vpon the adder and the basilisk shalt thou tread . the pope hath made kings to wait at his gate , and hold him his stirrop . i could have furnished you with many stories of like nature , speaking aloud the pride of their spirits : says basil long since , odi fastum istius ecclesiae , i hate the pride of that church of rome . and lest you should think we speak out of spleen and envy against him ; hear what the holy ghost saith , 2 thes . 2.4 . who opposeth and exalteth himself above all that is called god , or that is worshiped , for that he as god , sitteth in the temple of god , shewing himself that he is god. 3. the greatest truely and blood guiltiness lies upon them , that ever was upon any : t is impossible for me to convince you of the ten thousand part of their murthers . historians do generally with one mouth tell us in that one kingdom of france , 400. years ago , they slaughtered ten hundred thousand of those godly waldenses , and albigenses : the duke d'alva boasted , he had destroyed above 18000. hereticks in the netherlands , in the space of six years . in the first 30 years after the order of jesuites was set up , t is found that above fourscore thousand were slain . the spanish inquisition in the space of 30 years , made away no less then one hundred and fifty thousand . in the year 1572. was the massacre at paris ; in a few days space there were above 30000. treacherously and basely murtherd . in our queen marys days , in less then 4 years , were consumed with fire and faggot , 277 persons , every one whereof it might be strongly presumed were true members of jesus christ , his saints indeed . in the late rebellion in ireland ( to speak with the least ) one hundred thousand were murthred before we could get so much as one breast-work against them . and now by these hints i have given you , can you make any guess at the number of those that have been slain in all those ten kingdoms , who submitted to him throughout the space of above 1000 years ? certainly they do exceed all humane arithmatick , rev. 17.12 , 13 , 14. the ten horns which thou sawest , are ten kings , these shall give their power and strength to the beast , these shall make war with the lamb. the ten kings of europe with all their power and strengths , were nothing but the popes instruments of blood and cruely . i may be bold to say it , the popes little finger hath been heavier upon the people of god , then were the loyns of the ten heathenish persecutions . to shed the innocent blood of any man , is a sin that cryes to god , and will certainly prevail with him for vengeance ; how much more then to shed the blood of an innocent saint ? i am confident if one had shed the blood of a hundred thousand men , that were indeed reprobates , and the blood of but one true saint of god , he should find a harder task and pull of it to come off with divine justice for the blood of that one saint , then for all the other hundred thousand : there 's reason enough for it , they being but chaff , bryars , and thorns , dung , scorpions , and worse then naught ; but t is said , the death of a saint is precious with god. a saint is a member of christ , helps to make up that body which is the fulness of him that fills all in all ; is the pupilla oculi , the very apple of gods eye ; yea so dear to god , that the very hairs of his head are numbred ; and therefore no marvel if he have a harder pull of it . but the popes of rome have shed the blood of more then one saint ; indeed no other blood rellishes with them . rev. 18. and last verse , in her was found the blood of prophets and of saints , and of all that were slain upon the earth . a vein of cruelty & bloodshed went down from cains days , even to the popes times , who was so far from putting a stop to it , that he eagerly closed with it , made it wider and deeper then before ; and his actions have justified all the murthers of the saints that ever were yet committed in the world . there hath not been a war in christendom for this thousand years and upwards , but a priest , or some eminently of the popish faction , hath been the incendiary ; and they have so taken up their cups , that they have made themselves dead drunk . rev. 17.6 . i saw the woman drunken with the blood of the saints , and with the blood of the martyrs of iesus ; and when i saw her , i wondered with great admiration : as at their sin , what that was , so at their punishment , how great in justice and equity it must needs be when it should come upon them . to be drunk is a great sin ; to be drunk with blood is monstrous ; but to be drunk with the blood of the saints , and martyrs of jesus , is strangely hellish . i could tell you how at burges they buried one marion alive ; how in queen maryes dayes a woman being delivered at the stake , and the infant by its sprawling like to get out of the fire , they threw it with their forks into the fire again ; they digg'd up wickliffs bones and burnt them forty years after his death ; peter martyrs wife at oxford , mr. bucer and paulus phagius at cambridge were served no better . we use to say , vrsinon saeviunt in cadavera , savage bears will not rage against dead carcasses . now lord , if these be saints , who are scythians ; if these be catholiks , who are canibals ? fourthly , the bishops of rome are the star that 's sayd to fall rev. 9. from heaven to earth . their falling away from christ and the faith is called the great apostacy of the latter times 1 tim. 4. as learned mr. mede hath judiciously observed . fifthly , it is sayd rev. 13.5 , 6. that he had a month speaking great things and blasphemies , and he opened his mouth in blasphemy against god , to blaspheme his name , and tabernacle , and them that dwell in heaven . they take those titles to themselves that are peculiar unto god , and so blaspheme his name ; they call the true doctrines and worship of jesus christ , heresie and schisme , and so blaspheme his tabernacle . those that god hath damned they canonize , and affirm them to be in heaven ; and those that god hath glorified in heaven , them they affirm to be damned souls in hel , and so they blaspheme heaven and the inhabitants thereof . one of them would eat his pork in spight of god ; another of them , if god were so angry with adam for eating an apple , might not he much more for his peacock ? & says a third quantas nobis divitias comparavit ista fabula christi , what a deal of wealth hath that fable of christ ( speaking of the gospel ) broguht us in ? a bishop here in england , when one he knew well , was brought before him for medling heretically with scriptures , what a devil ( sayd he ) made thee meddle with scriptures ? sixthly , we read of their fornication rev. 9. and last v. t is true enough , there was once of shee-pope , ego non dubito ( says functius the chronologer ) quin divinito ita sit permissum , ut faemina fieret pontifex , & eadem meretrix ; i make no question of it , but that god in his wisdom permitted a notorious strumpet to be advanced to the popedom , that he might , in her , shew to all the world , what the popes of rome were , even that great whore with whom the kings of the earth committed fornication ; i say t is true enough , there was once a shee-pope , who cried out ( i mean , fell into the pangs of travel ) as she was going on procession , ( which afterward occasioned their porphery chair , ) and so god openly declared her to be not onely mystically , but even literally the whore of babylon , rome calls herself , the mother of all churches , but the holy ghost much truer calls her the mother of harlots rev. 17. common notorious stews are upheld in the holy city if self . seventhly , their covetousness is so base , that they make merchandise even of mens [ souls ] as you may see , rev. 18.11.12.13 . it is storied of pope john the twenty two , that when he dyed , there was found in his treasure two hundred and fifty tuns of gold . and t is recorded of boniface the eight , that he was able to shew more mony then all the kings in christendom . surely god hath long since smitten his hands at their dishonest gain , and that endless wealth , the inventions of their covetousness ( pardons , indulgences , pugatory , &c. ) hath brought them in . eighthly , we read of their idolatry rev. 9. and last verse ; worship a piece of bread , kneel before the cross & kiss it , & also the images of saints . boniface the 4 th : in the year 610 beg'd of the emperor the pantheon ; he presently throws out the heathen images , and sets up the image of the virgin mary as chief , and fills it with the images of all the rest , and thereupon instituted the feast of all saints . ninthly , we read in the same place of their sorceries . their own historians tell us ( as i touch'd before ) that two and twenty of their popes were abominable negromancers , of whom bellarmine faith , they were parum probi homines , scarce to be called honest men ; but platina speaks out and calls them monstra et portenda hominum , divels clad with flesh , and shapes of men onely . tenthly , they have kept christ out of his brithright and lawfull inheritance above a 1240. years already , and he shall never have it but by strong hand . if it went so hard with ahab for taking naboths vineyard awhile , what will become of them who have seized christs own inheritance so long a time , and killed those he hath sent unto them to demand his right out of their hands ? lastly , they are the most impenitent wretches that ever breathed upon gods ground ; they have had the witnesses to call them to repentance from the very beginning ; and god reaifed up the turk as a scourge of popery , yet the rest of the men ( says the text rev. 9.20.21 . ) that is , they of the west repented not . god gave the old world a 120. years to repent in before the broght the flood upon them ; he hath given these as much since luther first preached the gospel ; but they are as far from repenting as the old world was when noah entered into the ark. rev. 16. ver . 9. when a vial was poured upon the sun , they blasphemed the name of god ; they repented not . ver . 10.11 . the fifth is poured upon the throne of the beast ; they gnawed their tongues , blasphemed god , and repented not of their deeds , but prepared war against god , ver . 14. when great hail-stones fell upon them out of heaven ; you read not of their repenting ver . the last , but that they blasphemed god to the last , because of the plague of hail . impenitent blasphemous wretches they have lived , and impenitent blasphemous wretches ( for the generality of them ) they 'l certainly dye . now when god shall empty his last and hottest vials of wrath upon her , and all her plagues come in one day , rev. 18. death , mourning , famine , and she 's set all on a flaming fire , not to be quenched , for t is sayd , her smoak goeth up for ever and ever , those who shall then wonder why god deals so hardly and severely with her , god may answer them , are not my wayes equal , have i done unto her without cause all that i have done unto her , have not her sinnes reached up to heaven ? do not you know that i am a just god , and reward every one according to their works , judge i pray you between me and my enemies , if i have not done the thing that 's right ? vse . 2 : the second use shall instruct us in a point of wisdom , this ; to hear and obey that voyce rev. 18.4 . come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues . this is the voyce of god in all the streets of the great city , that is , in all the ten kingdoms ( especially ) that either now do , or formerly have submitted themselves to the beast , come out from amongst them my people . oh , we are no papists , i , but art thou none of the popish faction , is not thy heart with those that have joyned hands with papists in one common cause ? if so , in gods interpretation thou art a papist , and if thou dost not come out from amongst them , expect a share in their plagues . and as for thy not going to mass , t is true , i think thou dost not love a latine mass , but peradventure thou lovest an english mass , but peradventure thou lovest and english mass with all thy heart ; how welcom would the old common prayer mumpsimus be to thousands and millions in this nation , before any minister of christs-praying , or worshipping in the holy ghost , as saint jude expresses it . and dost not thou love and allow thy self in some sins ? lying is a popish sin ; swearing , blaspheming are popish sins ; apostacy from christ and the faith to follow our own fancies , and delusions , a popish sin ; pride and self-conceitedness , a popish sin ; hating and fighting against god and his saints , a popish sin ; sleighting the power and purity of ordinances , and profaning the lords day , theft or any known dishonest gain , the sin of uncleanness , adultery , fornication , and impenitency ; all these , yea many more that might be named , are popish sins ; the israelites though they went out of egypt , yeat took too much of egypt along with them , their sins in the wilderness were indeed egyptian sinnes ; we of the reformed churches , though we left rome behind us , yet we brought too much of rome along with us , most or all those vile sins that are practised amongst us , our ancestors found and learned them in the bosom of the romish church ; and though they did let go their doctrines and forms of worship in a great measure , yet they held fast very much corruption of manners , which we have inherited and improved ( i fear ) to a greater pitch and stock of impiety by far then when t was left us ; the eternal god be mercifull to us . i say if these or any other popish sins be found amongst us , god will put little difference between us and papists ; these popish sins , if they be not put away from amongst us , will surely bring popish plagues on us sooner or later . in this late earthquake amongst us , many ( because they were of the popish eaction , and popish sins were found in them ) were shaken all to peices , and as much of the vial fell upon them as did upon papists themselves . but perhaps thou'lt tell me . thou hast escaped , as many others also have ; i advise thee then , sin no more , lest a worse thing come unto thee ; repent , or else ( believe it ) that wrath which is due to a papist will one day find thee out . therefore friends , let all of us have our ears and hearts open to this voyce from heaven , and come out from amongst them ; those sinnes any papist lives in , do not thou live in ; especially the wayes a papist walks in , let not us walk in ; that party or design a papist ever did or will own , let us hate and disclaim as we love our selves ; and so we shall not onely escape their plagues , but share in the peace of god , and blessings of his own people . vse 3. the third use take thus . i remember what comendations the holy-ghost gives the men of issachar , 1 chron. 12.32 . that they were men who had understanding of the times , to know what israel ought to do . o that this could be truly affirmed of us , that we did but know the times , and what we have to do ; that we could come once to understand our true interest , and prosecute it vigorously all of us , according to our places and power . the grand interest of all the people of god this day in christendom , is , the ruine of pope and popery : till that be done , i dare deliver it , firm and blessed peace and happiness , in any church or state , there will be none . 1. in this great quarrell of the times , between the zealous protestant , and popish faction , hate that wise indifferency , and neutrality of some men . judg. 8. ver . 4 , 5 , 6 , 7. and gideon came to jordan , and passed over , he and the three hundred men that were with him , faint , yet pursuing them : and he said unto the men of succoth , give i pray you loaves of bread unto the people that follow me , for they be faint ; and i am pursuing after zeba , and zalmunna kings of midian . and the princes of succoth said , are the hands of zeba and zalmunna now in thy hands , that we should give bread unto thy army ? and gideon said , therefore when the lord hath delivered them into my hands , then i will tear your flesh with the thornes of the ●ilderness , and with briers . you may read ver . 12. he took the two kings , discomfited the whole hoast , and by a guide he lite on , came to succoth , learned out the princes , and ver . 16. it s said , he took the elders of the city , and thornes of the wilderness and briers , and with them he [ taught ] the men of succoth : he taught them how to stand neuters when the cause was a disputing between the people of god and the common enemy , judg. 5.23 . curse ye meroz ( said the angel of the lord ) curse ye bitterly the inhabitants thereof , because they came not to the help of the lord , to the help of the lord against the mighty . meroz did not help the mighty against the lord , nor yet help the lord against the mighty , but would be wise , and save their own stake , what way soever the game went : but the angel of the lord , the lord christ , did curse , and curse , and curse them bitterly , effectually ; and gave all his people a charge that they should pray down curses upon them , because of their neutrality . let me tell you , this quarrell that now christ is engaged in , t is of the nearest concernment to him to prosper and speed well in it , that ever any was in the world , and therefore be assured he will interpret manifest neuters to be close enemies ; those that are not with him of them , he will conclude they are against him , which cannot but end in a bitter destructive curse . 2. gather we courage and valour to our selves , though the enemies , and difficulties of this work be never so many , never so great , and make up the number of those called , chosen , faithful ones that go forth after christ , upon this expedition , rev. 19. let magistrates dispense justice , minsters dispense ordinances , every man do the duty of his place , as much as possibly we can , to the difadvantage of romes interest . more particularly ; 1. let us wait with patience , rev. 13.10 . he that leadeth into captivity , shall go into captivity ; he that killeth with the sword , shall be killed with the sword ; here is the [ patience ] of the saints ( saith st. john ) to be exercised in waiting for it ; for yet a little while , and he that shall come will come , and will not tarry . give christ his own time , and when it comes , it will come with so much advantage every way , that thou wouldst not for any thing it should have come sooner . christ times his peoples mercies , and his time is still the best ; blessed are those that wait for him . 2. get faith , believe all that god hath said in this business , that he will fully execute each title of his threats upon him . let thy faith trade daily in the blood of christ for the more effectuall speeding of it : for t is said , they overcame him by the blood of the lamb , rev. 12.11 . that is , by exercising their faith in the blood of christ . 3. endeavor to be skilfull in the word , especially in all the windings and turnings of this business made known . it is both sin and shame that christians , especially we ministers , study and understand no more of the book of revelations then we do . i am sure the contents of it are of as near concernment to us , as any are in all the book of god ; and i am sure god hath given out an encouragement to it , in the beginning of it , such as he hath not for the reading of any other in all the bible , rev. 1.3 . blessed is he that readeth , and they that hear the words of this prophesie , and keep those things that are written therein : that reads and studies them himself ; that hears others expound , and preach the word , and keeps the weighty things thereof in his heart to support & comfort him in these troublous sinking time , to direct and guide him amidst these many cross ways , and strange turns of affairs . and he hath given out a command for it in the latter end of the book , rev 22.10 . seal not the sayings of the prophesie of this book ; for the time is at hand that they must be acted ; therefore let the book lie open for every one to read and study , that they may have understanding of the times , and know what they have to do . the word is the sword of the spirit ; 't is a hammer , a helmet ; t is a fire , an engine of battery ; 't is any thing thou canst stand in need of in this expedition against him , rev. 12.11 . they overcame him by word of his testimony . 4 , give thy self much to prayer ; by prayer thou mayest shut heaven upon antichrist and his factions ( as the witnesses , rev. 11.6 . ) that they shall get no showers of refreshment , no help , no mercy , no hope from god. by prayer thou mayst arm all the hosts of heaven and eath against them , psal 18.6 , 7 , 8. in my distress i called upon the lord , i cryed unto my god , he heard my voice out of his temple , and my cry came before him , even into his ears . then the earth shook and trembled , the foundations of the hills moved , and were shaken , because he was wroth ; there went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . davids praying undid saul ; much more will the prayer of faith unanimously put forth by all the saints , raise heaven and earth up in arms against him . prayer-blast him , i le warrant thee thou mayest do it . 5. carry thy life in thy hand , rev. 12.11 . they overcame him ; how ? why , they love not their lives unto the death . a dying time thou must have ; thou canst never lose thy life ( if i may call that a losing , which is indeed the greatest gaining ) so gloriously , comfortably , safely , as in this quarrell for god against antichrist : say with paul , i count not my life dear unto me , so i may but finish the work , rev. 14.13 . i heard a voice from heaven , saying unto me , write , blessed are the dead which die in the lord , they rest from their labours , and their works do follow them . the sense of this verse as it stands in conjunction with the former verses , is a cordial , reach'd forth to those who shall lay down their lives for christ in the quarrell , thus they die in the lord , blessed are they ; they rest from the labours , strifes , combustions , terrible broils that are in the world , for the pulling of him down ; their services and sufferings shall not be in vain , they shall follow them in the rewards of them , triumphal crowns , exceeding eternal weights of glory . happy are the men of this generation , according as they lay forth their parts and power for antichrist his ruine ; it is the great work and business that god hath cut our for these times into which we are fallen , and blessed are they who know their masters work , and earnestly pursue his and their true interest . they are deaf that do not hear this voice from the mouth of christ , who will rise up for me against the evil doers , and who will stand up for me against the workers of iniquitie ? psal . 94.16 . cursed is he that doth work of the lord deceitfully ; and cursed is he that keepeth back his sword from blood , jer. 48.10 . you will say , none of all this was spoken concerning antichrist ; true ; for they were spoken concerning far inferiour enemies , and left upon record , to be an alarm to us , then especially , when christ should be up in arms against his greatest adversaries ; if any should then with-hold his sword from blood , or do the work he engages for , deceitfully , and is not in good earnest for the utter ruin of pope and popery , surely such shall be cursed of god , and cursed again . and do not say that in this i am cruel , lest you charge god foolishly , from whose mouth ( you are witnesses ) i speak , rev 18.6 . reward her even as she rewarded you , and double unto her double according to her works ; in the cup which she hath filled fill to her double : as if he had said , spare her not , who never spared the dear saints of god ; give her judgement without mercy , who did never know to shew mercy ; you can never give her more then her iniquities have deserved reflect we , every one of us , upon our selves and carriage , and see what we contribute to this great design christ is gone forth upon . do ye so dispence justice and judgement , so administer gospel-ordinances , word and sacraments , so act your faith , so pray , so fight , as may help to shake out the remaining vials of wrath faster and faster upon them ? there is never a man or woman in this congregation , but may carry the matter so , as when christ hath got the day and conquest , may without lying , or vanity of spirit , say , through the goodness of god upon me , i was a weapon , a poor instrument in the hand of jesus chirst for the effecting of it ; when rome is all on a flaming fire , may say , i was one that helped to set it on fire ; when babylon is fallen , i was one that helped to pull it down : which if thou hast done ( not jehu-like , out of pride , and for thy own ends ) but as service due to jesus christ , and for the bringing in of his kingdom , doubtless thy seed shall be blessed upon earth , and great shall be thy reward in heaven . vse 4. the last use is to you who in reason may live to this great day of romes ruin , when you shal see the great earthquake shaking their politicall heavens and earth all to pieces , and the greatest temporall glories now in christendom brought down , laid low , and trodden under foot ; let it not trouble you at all : for , let me tell you , those in rev. 18. that shall tament her burning , are none of christ friends , but carnal wretches , and indeed his enemies . your duty upon it , is of a clean contrary nature . rev. 18. you read of babylon fallen , as when a milstone is cast into the bottom of the sea ; of the smoak of her burning , and that in one hour she is made desolate ; saith the holy ghost , rejoyce over her , thou heaven , and ye holy apostles , and prophets , for god hath avenged you on her . rev. 19.1 . after these things ( that is , after rome burnt , and laid in ashes ) i heard a great voyce of much people in heaven ( in the true church of christ ) saying , allelujah , salvation , and honour , and glory , and power unto the lord our god , ver . 2. for true and righteous are thy judgements ; for he hath judged the great whore which did corrupt the earth with her fornication , and hath avenged the blood of his servants at her hand . ver . 3. and again they said , allelujah , and her smoak rose up for ever and ever . ver . 5. a voyce came out of the throne , saying , [ praise our god ] all ye his servants , ye that fear him both small and great . it was one of s. austins three wishes ( that he could have rejoyced greatly in ) to have seen rome in her glory , though but heathenish ; but i am confident were he upon earth now , one of his greatest wishes wherein he would most please and solace himself , would be to see rome all on a flaming fire , and burnt to ashes , o quam pulchrum spectaculum ! and truly there is cause why you should rejoyce in it with exceeding great joy . 1. when the witnesses were dead in the streets , you know what was their carriage , rev. 11. they rejoyced over them , made merry , sent gifts ; and god will have you to tread forth the law of retaliation ; as they rejoyced over your misery , so gods tels you , t is an equal thing , and he requires it as a duty of you , to rejoyce greatly , over their miseries . 2. you know what postures they stand in , in reference to christ and his church ; they provoke god daily with the highest hand that ever any did ( as i have shewed you ) they wrong christ strangely , keeping him out of his just rights ; they are the proudest enemy , the cruellest enemy , and enemy of the longest continuance , the most hopeless of ever being brought in by repentance , that ever the church had any ; and therefore if ever the people of god might rejoyce in the downfall of an enemy , you may certainly in this . 3. consider the sequel of their ruin , which will be this , a kingdom that cannot be shaken , as the apostle speaks heb. 12.27 , 28. and if the text be rightly understood , it speaks to this very time and business . out of the ruins and ashes these wars shall make , christ will bring the most glorious frame of government that ever the world saw ; and let men and states do what they can , it will not be brought forth till then ; but then it shall ; and can any saint but rejoyce in that which ushers in those good and blessed times , scripture is so abundant in promising ? which shall be the subject of the ensuing discourse . the reign of christ . by ed. hawghton . london , printed for francis tyton . 1652. to the reader . i would not have any one think that i am able ( no , nor any man now alive ) to set forth the so-much-expected kingdome of christ in the true worth and glories of it : let it suffice , if i give you some rude draughts of it . the prophets of old did speak very clear and excellent things concerning the messiah , his birth , life , miracles , doctrine , death , resurrection , and what was to follow thereupon ; insomuch that isaias is usually called by divines , the evangelical prophet : but when john was come , our saviour saith of him , mat. 11. he was the greatest of those that had been born of women , meaning in respect of his knowledge of the messias ; nay , that he was was more then a prophet , i. e. he had more abilities to speak of christs nature , offices , and excellencies of his kingdome , then any or all the prophets that had been before him : but yet , sayes he , the least in the kingome of god , is greater then john the baptist : after the ascension of christ , and descension of the holy ghost , the meanest minister of the gospel was able to hold him forth , in all points , more excellently then john the baptist was . to bring this home to the present businesse : we that now speak concerning this great , this blessed kingdome of jesus christ , onely as prophets , ( yet not by any private spirit , but groundedly from the word ) may speak very clear , undoubted , and ( in their eares especially to whom this subject is somwhat strange and new ) very wonderful things , almost incredible : but when rome shall come to be buried in its own ashes , and after that the great battel of god almighty fought and finished , and christ hath his kingdome actually upon the anvil , hammering and working it out ; those whose lot it shall be to stand forth ministers of the gospel then , and be eye witnesses of christ so at work , of them it may be said , they are the greatest of those that have been born of women , in respect of their distinct knowledge of the kingdome of our lord ; nay more then prophets , men far more accomplish'd to speak of the parts , government , glory of his kingdome , then any or all the most holy learned men that have been before them , who saw it only at a distance , through the prospective of the more dark and general promises , and spake of it by way of prophesie : but they who shall be so far honoured and blessed of god , to be called to the marriage-supper of the lamb , ( as the expression is rev. 19. ) to see this kingdome drawn forth in all the just parts and lineaments of it , set up to the height of its greatnesse and glory ; i say , the least of them will be greater then john the baptist ; my meaning is , will be far more able to preach forth the excellencies of that kingdome in all the dimensions of it , then were those who were spectators of jesus christ when he was but at work upon it . therefore ( reader ) i say again , since you ought in reason , let it answer your expectation , if i set before you only some unpolisht draughts of it : the church of god will have more knowledge of this businesse , ere it be long . dan. 12.4 . shut up the words , and seal the book , even to the time of the end ; many shall run to and fro , and knowledge shall be increased . the context rightly under stood clearly gives it thus : that when the time of antichrists reign , and the jews captivity shall draw towards an end , men and matters will be hurried to and fro , there will be great stirs in the world ; but then the sealed book will be opened ; the knowledge of the popes ruine , calling of the jewes , the starry lustre of christs kingdome will break forth , increase , and shine more and more unto the perfect day . which is the daily and fervent prayer of your true friend , and servant in the lord , e. h. the reign of christ . rev. 19.6 . the lord god omnipotent raigneth . the four and twenty elders we read of , ver . 4. are the representative of the church of iews and gentiles , arising out of twelve patriarks and twelve apostles . the four beasts there also mentioned , are the ministerial embleme , who are elswhere said to have the face of a lion , of an oxe , of a man , and of an eagle ; that by their special courage , laboriousnesse , wisdome , speed , the work of jesus christ , in its time , might be effectually carried on in the four parts of the world . these four beasts , and four and twenty elders , something they do , and something they say : that which they did , was this , [ they fell down and worshipped him which sate upon the throne ; ] that which they said , was , [ amen , allelujah ] be it even so as god hath done ; and , praise and honour and glory be given to god. two grounds they lay down for this their posture and carriage ; the first this , that he had judged the great whore , which did corrupt the earth , he had pull'd down babylon ; the second this , he had set up himself , as 't is in the text , the lord god omnipotent reigneth . there needs but little explanation of the words . [ the lord god ] that is , the lord christ ; for christ is truly god , 1 joh. 5.20 . this is the true god ; as might abundantly out of other scriptures be proved , yea the next word makes it good , an incommunicable attribute is given to him , omnipotent , the lord god omnipotent ; he is elsewhere called the mighty god , isa . 9.6 . which is of no lesse import then almighty or omnipotent . [ reigneth ] ( i. ) he is king : why , was he not king before ? yes , but not so as he is now ; now he reigns to some purpose . the words thus opened , and relatively taken , afford us this point ; vpon the breaking to peeces of the church of rome , the lord christ will reigne , and king it so as he never did in the world before . christ hath reigned from everlasting by gods decree ; he hath reigned actually since mans fall ; he hath reigned eminently since his ascension , and mission of the holy ghost ; but he will reigne gloriously upon the expiration of the reign of antichrist . the wonderfulnesse of this kingdome we speak of , appears to us many wayes : first , from those scripture-epithites and adjuncts of him and his then-government . in the very text , the lord god omnipotent reigns , [ omnipotent ] such a rule and government shall be set up , that all shall be convinced , and say , nothing under , nothing lesse then the omnipotencie of the lord christ could set it up . rev. 11.17 . thou hast taken to thee thy [ great ] power , and hast reigned ; then christs great power will be seen in his reigning . isa . 24.23 . then the moon shall be confounded , and the sun ashamed , when the lord of hosts shall reign in mount sion and in ierusalem , and before his ancients gloriously . you remember what i have spoken to the immediately preceding verses ; there is the great earthquake , v. 18 19 , 20. see rev. 16 18. the ruine of the kings of the earth and of the whole world , v. 21. ( see rev 16 14.16 ) the visiting and calling forth of the imprisoned jews , v. 22. the reigne of the kingdome of jesus christ , v. 23. take [ sun and moon ] how you will ; politically , for the supreme powers of the nations ; or literally , for the great lights of heaven ; the sun and moon will be ashamed of themselves and confounded , as not being the greatest glories and admirations of the world . when his ancients the jewes shall be fully brought in , christ will reign [ so gloriously ] as shall cast shame and darknes into the face of sun and moon . if you say , this scripture hath been at any time fulfilled , i will not deny it , but affirm this , that a prophesie may have a gradual fulfilling . ( jer. 31.15 . a voice ( of an old grandmother raised out of her grave ) was heard in ramah , lamentation and bitter weeping ; rachel weeping for her children , refused to be comforted , because they were not . this was fulfilled , when israel went captives into babylon ; which will be undeniably clear , if you read on to the 22 verse : and yet when herod kill'd the children , upon his search after him that was born king of the jewes , mat. 2.17 , 18. then was fulfilled that which was spoken by jeremy the prophet , saying , in ramah was a voice heard , lamentation , &c. ) if isaias prophesie of christs reigning before his ancients , hath been at any time fulfilled , much more will it be fulfilled in the day may text points at ; then it will be fulfilled to the uttermost , fulfilled gloriously ; you see 't is epithited , a glorious reign . secondly , christ his then-mannagement of affairs , the holy ghost sets it forth in such high language ( to answer the reality of the kingdom ) as hath deceived many thousands , as if it should be a glorious personal raign . 2 thes . 2.8 . then shall the wicked be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming . the lord hath two wayes to bring down antichrist . first , he consumes him by the spirit of his mouth , i. e. by the ministry of the word ; ever since luther , the pope hath been in a consumption ; you might see it in his face . the second , is , by his own coming , the brightness of his coming ; some take it for a personal appearance to give him his deaths wound . rev. 1.7 . behold he cometh with clouds , and every eye shall see him , and they also which peirced him , and all kinreds of the earth shall wail because of him ; even so , amen . that this cannot be meant of the day of judgement , is evident , because , the mourning here spoken of , is a penitential mourning , and is taken out of zach. 12.10 . at the last day , all the saints shall rejoyce with joy unspeakable and full of glory ; all the wicked shall be hardned in impenitency , and though they may howl over their own misery , yet not mourn after christ ; there will be no penitential mourning in that day ; and therefore christ will appear in the clouds before that day , and every eye shall see him , especially the people of the jews . i could give you other scriptures that speak to the same effect : but yet these ( as express as they are ) with the rest which look that way , are not fully convicing , as i conceive ; for , 1. i find often in scripture , what 's carried on by instruments , ascribed to god as if the had done it personally , without the use of any such instruments . rev. 16.456 . the third angle poured out his vial upon the rivers and fountains of waters , and they became blood ; and they say unto god , thou art righteous o lord [ who hast judged thus , and thou hast given them blood to drink . ] all grant that this vial was poured out ( as were also all the rest ) by men , holy and spiritual men ; yet they speak to god , and say , [ thou ] hast judged thus , [ thou ] hast given them blood to drink . 1 chron 16.13 . let the heavens be glad , and let the earth rejoyce , and let men say among the nations , the lord reigneth . ver . 33. the trees of the wood shall sing out at the presence of the lord , because he cometh to judge the earth . ps . 22.28 . the kingdom is the lords , and he is governour among the nations . isai . 33.22 . the lord is our judge , the lord in our law-giver , the lord is our king : but none of all this immediately by himself , or personally , but in the use of instruments . so that thought it be sayd , he shall destroy antichrist with the brightness of his coming ( at which time also he 'l set up his kingdom and raign ) yet may it well enough be understood of a coming in those ten kings or supreme powers that scripture saith shall hate the whore and burn her flesh with fire ; and he may as well set up his kingdome , and reign also in and by them , and such like . 2. how can a circumscribed body ( as christ hath ) be personally , visibly in all and every of his kingdoms at once ? when he shall reign visibly , personally on mount sion or at jerusalem , he cannot at the same time reign personally and visibly here in this nation , but must rule it and all others by his deputies : therefore t is safer to let him keep his place at gods right hand in heaven , then bring him down to sway an earthly scepter , seeing he may do it in his spirit by some special instruments ; and comparatively , in respect of those he hath formerly ruled in , it may be said that christ himself reigns , not personally upon earth , but after so eminent and wonderfull a manner , in certain select servants , as he never reigned in the world before . 3. christ will usher in his kingdome with the most glorious conquests over earthly powers , that ever were known . i have spoken much to this already ; it was the subject of the last point ; yet for method sake give me leave to speak a word to it here . rev. 6.12 . to the end . i beheld when he opened the sixth seale , and lo there was a great earthquake , and the sun became black as sackcloth of haire , and the moon became as blood ; and the stars of heaven fell unto the earth , even as figtree casteth her untimely figs when she is shaken of a mighty wind . and the heaven departed as a scroll when t is rolled together , and every mountain and island were moved out of their places . and the kings of the earth , and the great men , and rich men , and the chief captains , and the mighty men , and every bondman , and every freeman hid themselvs in the dens , and in the rocks of the mountains , and said to the mountains and rocks , fall on us , and hide us from the face of him that sits upon the throne , and from the wrath of the lamb ; for the great day of his wrath is come , and who shall be able to stand ? the most and best reformed expositors , do ( with one mouth ) tell us , that upon the opening of the sixth seale , christ in constantine did pull down heathenisme , set up christianisme ; and the victories were so great , so terrible , that by their description you would think them to be the end of the world : the terrors of jesus christ were so upon the spirits of kings , captains , mighty men , as that had the earth shaken under them , the mountains and islands moved out of their places , had the sun turned to darknesse , the moon to blood , stars fallen from heaven , had heaven and earth come together , and the world been at an end , there could not have been greater feares , greater outcries to the rocks and mountains , to be hid from the wrath of the lamb ; some poysoning , some hanging , some drowning themselves , some flying and fell by the sword , all at their wits end . thus christ set up christianity by constantine : but ( as i shewed you at large ) it soon degenerated into antichristianism or papacie , ( the most politique and strongest consitution against christ that ever any was ) the very foundation-stones whereof the must and will pluck up , that so he may build up himself a sure throne and kingdome . but you will say , 't is impossible christ should bring in his worship and kingdome with greater and more terrible conquests over the kings of the earth , then those he got over the heathenish powers . let me tell you , nothing is impossible to the lord god omnipotent ; he tels us , he 'll bring in his reign with far greater . rev. 16 17.18 . when the seventh angel poured out his vial into the aire , there were voices , and thunderings , and lightenings , and there was a great earthquake [ such as was not since men were upon earth ] so mighty an earthquake and so great . to the same purpose understand that of dan 12.1 . at that time shall michael stand up , the great prince which standeth for the children of thy people , and there shall be [ a time of trouble , such as never was since there was a nation , even to that same time ] and at that time thy people shall be delivered . these matchlesse troubles should be at that time , when daniels people , the jewes , all the twelve tribes , that are now lost in the dust , should be sound out and delivered : which scripture tels us in places enough , shall be upon the breaking of antichrist . dan. 2.44 . and in the dayes of these kings shall the god of heaven set up a kingdome , which shall [ break in peeces all these kingdomes ] i. e. all these kingdoms of the world , putting all rule and authority ( that is carnal , and stands in opposition to this designes ) under his feet . many and mighty victories ( you know ) make a kings reign glorious ; why , christ himselfe never got such victories over men in this world , as then he 'll doe . fourthly , scripture sets it forth as the day of his marriage solemnity . the lord god omnipotent reigneth ; so my text ; the next verse expresseth it thus , [ the marriage of the lamb is come ; ] and v 9. they who are called to have a share in this kingdome , are blest of god , being called to the [ marriage supper of the lamb ] to a continual and the most sumptuous feast that ever was . you may be sure that christ on that day will appeare in no mean royalty and glories , which may be gathered from the description of the bride ; for 't is said v. 7. she hath made her self ready , araied finely , v. 8. in solomons time she was brought in raiment of needle-work , nay her cloathing of wrought gold , so the king did greatly desire and delight in her beauty , ps . 45. but the bride is described ( upon the fall of antichrist ) at a higher rate . rev. 21.2 . i saw the holy city , new-ierusalem , coming down from god out of heaven , prepared as a bride adorned for her husband . not dressed with needle-work , or cloth of gold , things here below of the earth earthly ; but she 's prepared and dressed as if she had dropt out of heaven , cloathed with the glories of heaven , and this onely to fit her in some measure for the bridegroom . if the church shall be so glorious in that day , shal not the king upon the throne in the height of his state and government , be more exceeding glorious in all eyes ? fifthly , his reign will be wonderfull and unparallel'd , in respect of the extent of his domination . rev. 10.1 , 2. and i saw a mighty angel come down from heaven , and he set his right foot upon the sea , and his left foot upon the earth ; ( earth and sea , make up the whole globe ) thereby signifying that he would ( when time served ) take possession of all the world ; the power and majesty of his throne and scepter should be extended over sea and land . psal . 2.8 . ask of me , and i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . psal . 72.8 . he shall have dominion from sea to sea , and from the river unto the ends of the earth . rev. 15.3 , 4. thou king of saints , who shall not feare thee ? [ all nations ] shall come and worship before thee , for thy judgments are made manifest , viz. upon the pope and his kingdome . isa . 2.2 . and it shall come to passe in the last dayes , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hils , aod all nations shall flow unto it . the generality of the nations shall come flocking in as doves to the windows . first , those ten kingdoms that had given their power to the beast ; all ties , all bands of peace and amity between them shall be strangely broken and dissolved ; nay , such a spirit shall come upon them , that they shall hate the whore , and even burn her flesh with fire , rev. 17. this ( you must confess ) is a great , eminent coming in , and giving up themselves to and for jesus christ . secondly , he will find out and bring home to himself his old dear people . rom. 11.25 , 26 i would not , brethren , that you should be ignorant of this mysterie , that blindnesse in part is happened to israel , untill the fulnesse of the gentiles be come in , and so all israel shall be saved , as it is written , there shall come out of sion the deliverer , and shall turn away ungodlinesse from iacob . i like their interpretation best , who by [ fulnesse of the gentiles coming in ] understand the fulnesse or most part of those nations that had given themselves to popery , when then eyes shall be opened to see what they have done , and then ( giving themselves to christ ) in an holy indignation shall set rome on fire , yea quite destroy pope and popery ; this will mightily work upon the hearts of the two tribes , in time on the ten tribes . the fulnesse of the gentiles being thus come in , then all israel shall come in and be saved , as 't is written , there shall come out of sion the deliverer , and shall turn away ungodlinesse from jacob : now [ iacob ] ( you know ) comprehends all the twelve tribes ; for the twelve patriarks , from whom all the twelve tribes descended , came out of iacob's loines . isa . 11 11 ▪ 12. and it shall come to passe in that day , that the lord shall set his hand again [ the second time ] to recover the remnant of his people which shall be left , from assyria , and from egypt , and from pathros , and from cush , and from elam , and from shinar , and from hamath , and from the islands of the sea . he shall gather together the dispersed of iudah , and assemble the outcasts of israel , from the four corners of the earth . god had gathered them from all the nations , from all the places whither he had caused them to be carried away captive once before , as you may see ier. 29.14 . he had fetch'd them out of babylon and out of all the provinces round ; but this is a second time , and he 'll gather together the outcasts of [ israel ] and the dispersed to [ iudah ] ( which since their great division , 2 chron. 10. he never yet did ) and make them one , as you have it ezek. 37.19.21 , 22. thus saith the lord , behold i will take the stick of ioseph which is in the hand of ephraim , and the tribes of israel his fellowes , and will put them with him , even with the stick of iudah , and make them one stick and they shall be one in my hand . and thus saith the lord , behold i will take the children of israel from among the heathen , whither they be gone , and will gather them on every side , and bring them into their own land : and i will make them one nation ; and one king , viz. christ , shall be king to them all ; and they shall be no more two nations , neither shall they be divided into two kingdoms any more at all . this hath not been yet fulfilled , but will be in the day of christs kingdome . take one place more hos . 1.10 , 11. and it shall come to passe , that in the place where it was said unto them , ye are not my people , ( as at this day we know it is ) there it shall be said unto them , ye are the sons of the living god. then shall the children of iudah and the children of israel be gathered together , and appoint themselves one head , and they shall come up out of the land , ( i. e. out of every land where they haven been lost ) for great shall be the day of iezerel . [ iezerel ] signifies both [ scattered ] and [ the seed of god. ] great shall be the day of iezerel , ( i. e. ) great shall be the day of bringing in the scattered , the scattered people : or thus ; great shal be the day of iezerel , ( i. e. ) great shall be the day of the seed of god , of springing up of the seed of gods people : they have lain a great while under the clods , as if they had been lost or quite dead ; but god hath a day wherein his seed shall spring up into a harvest of joy , and all that see them shall acknowledge they are the seed which the lord hath blessed , as it is isa . 61.9 . thirdly , after these , the residue of the nations shall be the lords , zach. 8.22 , 23. many and strong nations shall come to seek the lord of hoasts in jerusalem , and to pray before the lord. and in those dayes it shall come to pass , that ten men shall take hold out of all languages of the nations , even shall take hold of the skirt of him that is a jew , saying , we will go with you for we have heard that god is with you . that which was done act. 2. will not agree to this text ; for we do not read of many and strong nations coming in then . you will say , how can many and strong nations come in to jerusalem at any time ? doubtless it will be by agents or messengers , according to zach. 7.2 , 3. when the jews shall send forth their emissaries into all lands to preach christ to them , there shall go a great blessing , a mighty power of the spirit along , that the hearts of the nations generally shall be mightily taken with them ; and there shall be certain men out of every nation and language authorized to take hold of the skirt of him that is a jew , and say , we will go up to jerusalem with you ( for god and christ are with you ) to have the most exact and perfect directory , that we and our whole nation may worship god aright . once christ in his rule and government was kept within the narrow bounds of jury ; then he stretched forth the arms of his power over the gentiles ; first the eastern , then the western churches : but the day is coming wherein he will lift up a scepter over all the nations of the world , dan. 7.14 . there was given him dominion , glory , and a kingdom , that all people , nations , and languages should serve him . he reigns a glorious king indeed , that is , king of all kings , of all kingdoms & nations in the earth . sixthly , christ will then given his people more purity and power of ordinances then ever the churches did enjoy . take me ( i pray you ) in my own sense : ordinances as they came from the apostles themselves , were pure , perfect , because they were the immediate inspirations or breathings of the holy ghost : but consider them in the hands of divers others , and in the hands of succeeding officers and churches : and what errors , yea , damnable doctrines were there presently found amongst them ? which increased daily , grew worse and worse , till at last there came out of the womb of them the great antichrist . but when christ shall set up this kingdom whereof we speak , there shall be no danger by any gross errors , or seduction by false teachers : isa 30.25 , 26. there shall be upon every high mountain , and upon every high hill , rivers and streams of waters , in the day of the great slaughter , when the towers , fall . moreover , the light of the moon shall be as the light of the sun ; and the light of the sun shall be sevenfold , as the light of seven dayes , in the day that the lord bindeth up the breach of his people , and healeth the stroke of their wound . these rivers and streams of ordinances shall break forth in all the churches in the day of the great slaughter , and when the towers fall , ( i. e. ) when the pope and towring kings shall be brought down , rev. 19 17. to 21. there shall be this wonderfull increase of gospel-light , when god shall heal that spiritual wound the poor jew lies so sick of to this day , when he shall bind up the breach that is between the ten and the two tribes , making them one in faith and love . rev. 22.1 . he shewed a pure river of water of life , clear as chrystal , proceeding out of the throne of god and of the lamb. romish ordinances were the blood of a dead man , but the ordinances of christs kingdom shall be a river of life most clear and pure . ver . 2. in the midst of the street of it , and of either side the river , was there the tree of life , which bare twelve manner of fruits , and yielded her fruit every moneth , and the leaves of the tree were for the healing of the nations . christ in his ordinances will be a wonderfull tree of life , bearing both all plenty , and all variety of fruits , free and open for every one to pluck and feed upon ; a healing vertue there is in the very leaves thereof ; the most outward parts of ordinances will have saving efficacie upon mens hearts . god will then send forth men of eminent parts and graces , obad. ver . 22. saviours shall come up on mount sion , to judge the mount of esau , and the kingdom shall be the lords . in the day when the lord shall take the kingdom to himself , there shall be saviours raised up upon mount sion ; in the margent of your bibles you have a parallel place put , 1 tim. 4.16 . save the self and those that hear thee , q.d. be a saviour to thy self & others , obadiah cals the then-ministers of the gospel [ saviours ] because their gospel-dispensations shall be in the holiness & power of the great saviour of men , the lord jesus christ . and there will be the most zealous and impartial exercise of church-discipline that ever was , to keep out , to purge out both the prophane and the erroneous ; for which take two or three scriptures , rev. 21.27 . there shall in no wise enter into it ( i. e. into the holy city which comes down from god out of heaven ) any thing that desileth , neither whatsoever worketh abomination , or maketh a lye , but they which are written in the lambs book of life . not but that ( doubtless ) there will be hypocrites in the church ; but they shall be so close , they shall so artificially paint and varnish themselves over with seeming holiness , that they may very well be taken in the judgement of charity , for such whose names are written in the lambs book of life ; but if once they appear to be defilers of themselves or others , any kinde of way , nay if they be but catched in lying , if such offer themselves , they shall not enter , shall not be received ; if they be got in , they shall quickly be sent packing again , zach. 13 1. in that day [ when there shall be a great mourning in jerusalem because of him whom they had pierced , chap. 12.10 , 11. ] there shall be a fountain opened for sin , and for uncleanness , i. e. abundant streams , not only of doctrine and worship , but also of discipline ; for it follows , that idols and false prophets shall be cut off . ver . 2. and if any one continue to prophesie or preach lyes , even his father and mother that begat him , shall cause him to be thrust thorow , with the sword of the spirit , or church-censure ; such zeal and impartiality will there be in the exercise of discipline . the effect or success thereof follows , ver . 4. they sall be ashamed of their false prophesies or lyes , and shall cast off their formal garbs , and varnishes , whereby they have passed for prophets , and deceived the people . and shall confess , ver . 5. and say , i am no prophet , i am a husbandman ( a weaver , a mercer &c. ) for man taught me to keep cattle from my youth . yea , they shall come to own , to love , and thank those that thus put the penal laws of christ in force against them . ver . 6. one shall say unto him , what are these wounds in thine hands ? then he shall answer , those with which i was wounded in the house of my friends . those who discovered me , that witnessed against me , that smote and censured me , they were my friends . see both in one place ; t is mal. 3. ver . 2 3 4 5. who may abide the day of his coming , and who shal stand when he appears ? for he is like a refiners fire ; and like fullers soap . and he shall sit as a refiner , and purifier of silver , and he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord and offering in righteousness . then shall the offerings of judah and jerusalem be pleasant unto the lord , as in the dayes of old . and i will come near to you in judgement , and i will be a swift witness against the sorcerers , and against the adulterers , and against false swearers , and against those that oppress the hireling in his wages , the widdow , and the fatherless , and that turn aside the stranger from his right , and fear not me , saith the lord. if this scripture have been at all fulfilled , it shall at this time be much more fulfilled ; it shall at this time be much more fullfilled ; there will be soap and niter in his ordinances , fire in his discipline ; and if men be sorcerers , or adaulterers , or oppressors , or any way discover it , that the fear of god is not in them , god will bring in swift witness against them , and sharp sentence upon them . christ will be very glorious in that day in the dispensation of all kinds of ordinances . seventhly , such as the ordinances are , such will their effects be upon the hearts and consciences of men , whom they shall bring in as presents to jesus christ the king ; excellent ordinances , and excellent converts . in the verse after my text , the marriage of the lamb is come , his wife hath made her self ready ; what her cloathing was , see v. 8 she was arraied in fine linnen , clean and white ; the fine linnen is the righreousnesse of the saints . they 'll be fine saints , gallant saints ; herods gorgeous appare ; did not reflect more gloriously to the peoples eyes , then the righteousnesse , holinesse good words shall do , which christ in that day shall cloath and dresse his church withall . isa . 60. this whole chapter can properly be understood of no other time then that of christs kingdom : and says god to isaiah , v. 21. thy people also shall be all righteous , the branch of my planting , the work of my hands , that i may be glorified . i understand the verse thus ; all that are righteous ( and many will be so ) will be eminently righteous ; they 'll be such fruitfull branches , that every one must say , they are none of mans pianting , no ordinary plants , but the special planting of god himself ; they 'll be such excellent saints , that all must acknowledge them the work of gods own hands after a more especial manner then former saints were ; they 'll be every way such , that god will be glorified in them exceedingly . isa . 62.12 . they shall be called the [ holy people ] ( the context there speaks to this very time and businesse ) there shall be such a glory of holinesse upon them , that they shall take a name from it , and be thereby known and distinguished from saints and men of other times . zach. 14.20 , 21. in that day there shall be upon the bels of the horses , [ holinesse to the lord ] yea , and every pot in ierusalem and in iudah shall be [ holinesse to the lord. ] i take the meaning to be this ; they shall discover much holinesse , not only when they are in religious duties , but also in the civil use of every creature they meddle with , they 'll use all as in the very sight of god himself . and there may be causes assigned of such their excellencie . 1. much of the wickednesse that hath been in the world hitherto , hath come from satan . unexpressible , unconceivable was the sinfulnesse of that sin our first parents committed ; but you know who tempted them into 't ; the serpent beguiled me , sayes eve. david numbred the people ; but the text saith , that satan stir'd him to it , or else he would never have done so vain , so proud an action . you remember the counsel peter gave our saviour , mat. 16. and what answer christ gave peter , get thee behind me satan ; not that peter was turned to satan , but that satan was crept into peter . iudas betrayed christ ; but 't is said , satan entred into him . act. 5. ananias had the face to lye , not to men only , but unto god ; but he acted from him who is the father of lyes ; peter said to ananias , why hath satan filled thy heart ? mat. 5. let your yea be yea , and your nay nay ; for what is more then this , is of the evil one ( so the greek ) i. e. is of the devil . ever since adam was in paradise , god hath suffered the devil to range up and down the world , or ( as the expression is , job 1. ) to compass the earth to and fro , from whence have sprung most , if not all , those villanies and horrid wickednesses that have been perpetrated in every age. but [ then ] christ will tye him up fast enough in his place , rev 16. the kings of the earth , and of the whole world ( instigated , acted by the spirits of divels ) engage in battell against god almighty : well , chap. 19. christ feasteth all the fowls of the aire with their flesh , takes the beast and false prophet , and throws them alive into the lake that burns with fire and brimston . he had no sooner carried his father news ( to speak after the manner of men ) what a total rout and conquest he had got over his enemies , but while the heat of his rage is yet upon him , he comes down from heaven , having the key of the bottomless pit , a great chain in his hand , and laid hold on the dragon , that old serpent , which is the devil , and satan , and bound him a thousand years , cast him into the bottomless pit , shut him up , set a seal upon him , that he should deceive nations no more , till the thousand years should be fulfilled , rev. 20.1.2.3 . i cannot assent to those who say this binding of him , is done and past ; i am sure he was loose enough in the apostles times , 1 cor. 7.5.2 cor. 2.11 . chap. 11.14.1 thes . 2.18.1 tim. 5.15 . rev. 2.9.13 . after the apostles dayes he did so bestir himself as to improve the errours of christians , the corrupt lives of christians into the great apostacy or antichristianism ; then the dragon gave the pope his seat , his keys , his power , and great authority ; and the text says , the bottomless pit was opened : yea kept open ; for the smoak of that hellish furnace ascended daily , and darkned the sun and aire , and so continued to do above a thousand years : t is strange to me , that the devil should be shut up , and hell open : therefore i am satisfied , this prophesie of binding satan will be fulfilled after the great battel of god almighty ( and not till then . ) christ hath shortened his chain , given him many a curb and check within this hundred years , and will so yet more and more ; but bound , shut up , sealed up , he will not be , till after the beast and false prophet are taken and destroyed , but then he will , and shall deceive the nations no more , till the thousand years are past . in your iron mills a fire there might be ; but were the bellows taken away , certainly not so great , so violent a burning by an hundred fold . the devils that continually day and night haunt & wait upon us , are the great bellows of mens lusts , whereby such a world of flaming iniquity is amongst us ; but when christ shall come , and take away these bellows , and lock them up , the fire of mens corruptions must needs be exceedingly abated , not only of men regenerate , but also of men unregenerate . i dare say , were it not for the devil , and his angels , we should not run into so many sins and exorbitancies in a year , as now we do in a moneth . upon the destroying of heathenism satan was cast down to the earth , rev. 12. but upon the pulling down of pope and popery , he , with all his regiments , shall be cast into hell , a trap door let fall upon him , sealed up , and so shall not come forth to provoke men to impieties against god for a long time . 2. the second cause of the exceeding great excellencie that shall be in the subjects of this kingdome , is the abundance of grace that will come down from heaven upon them . the 72 psalm is chiefly , if not wholly spent upon this kingdome of christ : v. 6. ye read thus ; he shall come down [ like rain ] upon the mowen grasse , as [ showers ] that water the earth . zach. 12.10 . ( i have before sufficiently cleared it ; this and the following chapter speak directly to the time and businesse i am upon ) i will poure upon the house of david , and upon the inhabitants of jerusalem , the spirit of grace and supplication , ( the grace of faith ) they shall look upon me whom they have pierced ; ( the grace of repentance ) they shall mourn for him as one mourneth for his onely son , and shall be in bitternesse for him . observe the expression ; 't is not , i will sprinkle grace upon them , but i will [ poure ] grace upon them , the grace of faith , the grace of repentance , in which are comprehended all other graces ; god will then poure out his spirit upon them abundantly . chap. 13.1 . in that day there shall be a fountain opened to the house of david ( viz the two tribes ) and to the inhabitants of ierusalem ( viz. the ten tribes ) for sinne and for uncleannesse . we have but small rivulets , they 'll have the fountain of the blood of christ opened , flowing full stream upon them . as i have said before , if these two prophesies were fulfilled in the dayes of primitive christians , much more will they be fulfilled in the great and glorious day of christs kingdom . take one text more , rev. 21 10 , 11. he shewed me that great city , the holy ierusalem , descending out of heaven from god , having the glory of god , and her light was like unto a stone most precious , even like a iasper-stone , cleare as chrystal . which expressions resolved into their true and native sense , must needs be this ; the abundance of precious and glorious graces god will will then send down out of heaven upon his people . 3. the third and last cause may be made up thus : the pains and vigilancy of pastors over their flocks , which will be very great , the ordinances falling more immediatly then ever , in the power , majesty , authority of god upon their hearts ; the quick and smart acting of discipline which then will be ; and that spirit of watchfulness that every man will have over himself , and his neighbour also ; every saint in that day will be not only his own , but his brothers keeper , and stirrer up to the thing that 's good . jer. 50.4 , 5. in those dayes , and in that time , saith the lord , [ the children of israel shall come , they and the children of judah together ] going and weeping , they shall go and seek the lord their god , saying , [ come let us ] joyn our selves to the lord in a perpetual covenant that shall not be forgotten . ( but the least part of this prophesie was fulfilled upon their return out of babylon ; it chiefly points at a time when israel and iudah , all the twelve tribes shall come together to seek the lord , and when they shall joyn themselves to god in a perpetual covenant that shall not be forgotten ; they renewed their covenant upon their return out of babylon ; but that hath been long since forgotten ; but when they shall be called again , then their covenant with god will be perpetual indeed , from generation to generation , and never be forgotten more ) but that which i aym at in this scripture , lies in these words [ come , let us ] their zeal will mightily provoke one another ; you have yet a more pregnant place for it . zich . 8.20 , 21. thus saith the lord of hosts , it shall come to pass , that there shall come people , and the inhabitants of many cities ; and the inhabitants of one city shall go to another , saying , let us go speedily to pray before the lord , and to seek the lord of hosts , i will go also . that it speaks how the pulse of saints will beat one towards another upon the calling of the jews , the two last verses sufficiently clear it to any indifferent and intelligent reader . so then ( to give you briefly the summe of what i have said upon this branch of the kingdom ) satan , the bellows that blew mens lusts into such flames , shall be taken from amongst them , whereby their natural corruptions shall lie very still in them : next , god will send down grace abundantly into their hearts , and nature , which will search out , and exceedingly prevail against the lusts that are in men , though they lie hid never so close , heb. 4.12 , 13. and lastly , there will be pastors , ordinances , discipline , and keeping centinel one over another : by all which means , their gifts , their graces and goodness will be raised to a more abundant height then otherwise they would or could have been . i tell you , there will be gallant times for grace and holiness , such as the world was never acquainted with before . eigthly , his reign will be wonderful for the peace that shall accompany it : when once the great battle of god almighty is fought and past , christ will then appear to the world to be the true melchisedech , not only king of righteousness , ( as i but now shewed you ) but also king of salem , i e. king of peace , ruling all the kingdoms of the world ( for the generality of them will be his ) in external peace . isa . 9.6 , 7. to us a child is born , to us a son is given , he shall be called the prince of peace ; of the increase of his government and peace , ( i. e. his government of peace , or peace of his government ) there shall be no end ( and that this be not limited to internal peace ) it follows , upon the throne of david to order and establish it : but davids throne and government of peace was external ; therefore so also shall christs be . isa . 2.2 . it shall come to pass in the last dayes , that the mountain of the lords house shall be established upon the top of the mountains , and all nations shall flow unto it . ver . 4. he shall judge among the nations , and rebuke many people , and they shall beat their swords into plough-shares , and their spears into pruning hooks , and national shall not lift up sword against nation , neither shall they learn war any more . isa . 11.6 , 7 , 8 , 9. the woolf shall dwel with the lamb , the leopard shall lie down with the kid , the calf , the young lion , and the fatling together ; and a little child shall lead them . the cow and bear shall feed , their young ones shall lie down together , and the lion shall eat straw like the oxe . the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice den . they shall not hurt nor destroy in all my holy mountain ; for the earth shall be full of the knowledge of the lord , as the waters cover the sea. the prophet goes on in the 10 , 11 , 12. verses concerning this kingdom , and , sayes he , ver . 13. the envy also of ephraim shall depart , the adversaries of judah shall be cut off , ephraim shall not envy iudah , iudah shall not vex ephraim . isa . 60.18 . violence shall be no more heard in thy land , wasting nor destruction within by borders ; and therefore is it ver . 11. thy gates shall be open continually , they shall not be shut day nor night . and sure such a city who never shut their gates , take themselves out of all possibility of danger . this 11. ver . s. iohn quotes , rev. 21.25 . the gates of it shall not be shut at all by day , for there shall be no night there , ( i. e. ) no night of darkness caused by enemies , wars , sorrows , oppressions ; for ( saith christ ) i will make all thine officers peace , isa . 60.17 . there were no end of giving you scriptures that must of necessity be understood of the peace of this kingdom . rev. 21.2 , 3 , 4. ezek. 34.24 , 25. my servant david ( meaning christ ) shall be a prince amongst them . and i will make with them a covenant of peace , and will cause the evil beasts to cease out of the land , and they shall dwel safely in the wilderness , and sleep in the wood , ( i. e. ) without fear or danger , which is unusual and unknown . ver. 28. they shall no more be a prey to the heathen , neither shall the beasts of the land devour them , but they shall dwel safely , and none shall make them afraid . he gives you light ver . 29. when this shall be , and i will raise up for them a plant of renown , and they shall be no more consume with hunger in the land , neither bear the shame of the heathen any more . this place cannot be fulfilled yet , since ezekiel spake it ; for they have been a prey to the heathen , beasts have devoured them ; they all bear the shame of the heathen at this day : but when the time comes that this promise shal be fully made good to them , these things shall never befall them more , but there shall be peace to him that comes in , and to him that goes out ; they shall have peace extended to them like a river , as the expression is , isa . 66.12 . he speaks to our present purpose , as the context there clearly gives it . ninthly , his reign will bring wonderful plenty , and outward prosperity to his subjects , isa . 30.23 . then shall he give the rain of thy seed that thou shalt sow the ground withall , and bread of the increase of the earth , and it shall be fat and plenteous ; in that day shall thy cattell feed in large pastures , ver . 24. the oxen likewise and young asses , that ear the ground , shall eat clean provender which hath been winnowed with the shovel , and with the fan . there being such plenty , they will not grudge it them , they may well afford them clean provender . the two following verses , i quoted under the sixt head ; they speak of the abundance and increase of blessings spiritual , all which ( says the prophet ) shall be in the day of the great slaughter , rev. 19.20 . and when god shall binde up the breach between the two tribes and the ten , then there will be plenty of all things , not only for the soul , but also for the body . isa 60.16 . thou shalt suck the milk of the gentiles , and shalt suck the brests of kings ( you must take special notice of this all along , that the great and glorious promises of this kingdom are made primarily and chiefly to the nation of the jews ; the nations of the gentiles not excluded ; they also shall share in them , according as they shall come in to christ ) ver . 17. for brass , i 'le bring gold , for iron silver , for wood brass , and for stones iron ; i will also make thy officers peace , and thy exactors righteousness ; they shall not bee impoverished by those that bear rule amongst them . ezek 34.26 . i will make them and the places round about my hill , a blessing ; and i will cause the showre to come down in his season , and there shall be showers of blessings . ver . 27. and the tree of the field shall yield her fruit , and the earth shall yield her increase . rev. 21.24 . the kings of the earth shall bring their glory and honour into it . ver . 26. and they shall bring the glory and honour of the nations into it . time was , and in part yet is , that the kings and kingdoms of the world brought the glory of their power and wealth , and laid it all down at antichrists feet to enrich him , to make him a pompous pamper'd beast ; but the days are certainly comming wherein they shall make as much haste to lay down all the feet of jesus christ and his people , according to that dan. 7.27 . the kingdom and dominion and greatness of the kingdom under the whole heaven , shall be given to the people of the saints of the most . high , and all dominions shall serve and obey him . tenthly , the setting up of this throne of his will make such a change ( from bad to good ) in all points , that in scripture t is called a new world . rev. 21.1 . and i saw a new heaven and a new earth , for the first heaven and the first earth were past away , viz. the political heavens and earth of popish wordly powers , they vanished , and new ones came up in their place . according to this text must divers others be understood , isa 66. from the 18. verse to the end of the chapter , the prophet treats wholly of this kingdom . in the last verse , he bids you look on the carcases , of the men that had transgressed against christ , how remarkably and everlastingly they are destroyed : in the 18 , 19 , 20. verses , you have the calling of the jews , and nations of the gentiles : in the 21. and 23. verses , you have the ministers and ordinances of the gospel set * forth ; and verse 22. all this called new heavens and new earth . in the margent of this scipture , there are divers quotations : i would commend two of them to your notice ; one is , isa 65.17 . for behold i create new heavens , and new earth ; and the former shall not be remembred , nor come into my minde . that which god will do , is so strange , so mighty a work , that in comparison of gods former works of providence , t is called a creation of new heavens and new earth , which cannot be understood concerning the material heavens and earth ; for 't is a prophesie of something to come , that then was not ; but there was as much , yea the very same heavens and earth ( properly taken ) then , as there is now , or ever will be ; there will be no change in the now visible or material heavens & earth , but the same earth , sea , sun , moon , stars to christs last coming : therefore the prophet means and calls them [ new ] in respect of former ones ( as t is in the text ) the former shall not be remembred , honoris gratiâ : the political heavens and earth ( as i said before ) of the pope and popish worldly kingdoms , these shall pass away , and christ shall set up new heavens , viz. a heavenly king and government over all the world ; heavenly officers to rule under him , thy exactors shall be righteousness ; heavenly ordinances , heavenly gifts and graces shall shine forth , heavenly pastors and discipline : and a new earth of external peace , and external plenty : the following verses of that 65. of isaiah , will force your thus to understand it . the other scripture the margent quotes , is 2 pet. 3.12 , 13. looking for , and hastening to the coming of the day of god , &c. nevertheless we , according to promise , look for new heavens and a new earth , wherein dwelleth righteousness , q.d. though i bid you look for and hasten to the great day of god , wherein all shall be set on fire ; yet nevertheless ( take special notice how that word [ nevertheless v. 13. ] comes in ) do not fear that you shall lose that glorious kingdom upon earth , that your hearts are generally so much set upon . ( act. 1.6 , 7. lord , wilt thous now restore the kingdom to israel ; that the messias would do it , 't was commonly known , and believed of all the jews , and by these taken for granted ; our saviour denyes not the matter of their quaere , suffering them to go on in their faith of the thing it self , only gives check to their curiosity , it is not for you to know the times and seasons the father hath put in his own hands . ) fear not ( say peter ) before the great and last burning , we ( groundedly from a promise ) expect that god will make , and give us ( in our posterity ) new heavens and new earth , in which shall dwell , none of that base ungodliness , the present heavens and earth of the kingdoms of this world are full of , but in which shall dwell righteousness ( as t is rev 9 8. ) he names the chief thing in christs kingdom , which will bring with it all the rest i have spoken of to you . if we that live now , who have taken notice of the present state of things , might be raised out of our graves , and have a full view of the kingdom christ will set up everywhere , certainly there would be no more spirit in us ; we should cry out , here is noting of that world that was when we were upon earth ; we see none of the old kings and queens , old rulers , old governments , old sins and sinners , old wayes that formerly were ; all the old things are gone , and behold all is become new : here 's a new king , and new officers , new kinde of preachers , new ordinances , new discipline , new saints , new church , new state , all 's become new : why , this is not the world that was when we were alive ; behold here 's a new world that the lord christ omnipotent hath created . lastly , this kingdom shall be of no small continuance . surely christ will not be at all this care , cost , pain , to pull down , to set up , to make a new world of it , and all this but for a day , or a year . antichrist had a thousand two hundred and threescore years to play rex in ; now indeed 't is pitty christ should not have as long a reign in the world at least . it is not for us to know the times and seasons the father hath reserved in his own hands . but i le tell you what scripturer saith to it . isa . 65.17 . he had promised ( as i told you ) to create new heavens and new earth , and lest you should mis-understand this new heavens , and new earth , what they are ; he tels you , ver . 18. i create jerusalem a rejoycing . and her people a joy ; that i mean ; but when shall this be ? why , ver . 19. when the voice of weeping and crying shall be no more heard in her ; which must needs point at a time after the destruction of the temple ( for then there was weeping and crying enough amongst them ) viz. upon the now so much expected calling of the jews , and setling of them again in their own land , at which time , ver . 22. they shall not build , and another inhabit ( as it had been often formerly with them ) they shall not plant , and another eat ; but they shall dwell in their own houses , and eat their own labours : but for what space shall this joy and settlement of theirs be ? it follows [ mine elects shall long enjoy the work of their hands ] they shall enjoy their new heavens and new earth a [ long time ] rev. 20 2 , 3 , 4. the angel laid hold on satan , and bound him at thousand years ; and the saints lived and reigned with christ ( successively , generation after generation ) a thousand years . t is very likely , this is a certain number for an uncertain ; but whether it be more or it be less , questionless this expression of a [ thousand years ] assures us of a very long time . isa 60.15 . i will make thee the joy of many generations ; not a few but many generations . i leave it to your judgement what number of years ( in this case ) are to be accounted many ; the saints shall enjoy this blessed , this glorious reign of christ for many generations . but that which goes immediatly before is this , i will make thee an eternal excellency , speaking of the church : the word [ eternal ] here being to be understood comparatively , to other great kingdoms that have been set up , and in time fallen , must import a duration as great as to the end of the world ; an eternal excellency ( i. e. ) an excellency while the world stands , according to dans. 2.44 . in the dayes of these kings shall the god of heaven set up a kingdom , which shall never be destroyed , and the kingdom shall not be left to other people , but shall stand for ever . dan : 7.14 . his dominion is an everlasting dominion , which shall not pass away , and his kingdom that which shall not be destroyed . but you le say , how can this be reconciled with that , rev. 20.7 , 8 , 9. when the thousand shall be expired , satan shall be loosed out of prison , and shall go out to deceive the nations which are in the four quarters of the earth , gog and magog , to gather them together to battell , the number of whom is as the sand of the sea : and they went up on the breadth of the earth , and compassed the camp of the saints about , and the beloved city , hoping to make an end of them at once , that the world might be troubled with them no more . where is the glorious kingdom of christ at this time , shall it not be even broken and lost ? i answer . 1. 't is nowhere said , christs reign in the height of its excellencie , and utmost amplitude or extent of it should be everlasting ; we do not anywhere read that . 2. a people christ will have ; all the saints will be his ; and be they never so few , he may truly be said to rule in and over the kingdome of the saints ; earthly and worldly kingdoms may , but none of the spiritual kingdome made up of saints ever was or ever will be taken from him . 3. thought the devil ( turned loose ) deceive the nations in the four quarters of the earth ; yet i do believe christ will hold his own in the nation of the jewes . isa . 60.20 , 21 , thy sun shall no more go down , neither shall thy moon withdraw herself ; for the lord shall be thine everlasting light , and the dayes of thy mourning shall be ended . thy people shall be all righteous , ( generally righteous ) they shall inherit the land for ever . isa . 59.20 , 21. the redeemer shall come to sion , and unto them that turn from transgression in jacob , saith the lord , as for me , this is my covenant with them ; my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of them mouth of thy seeds seed , saith the lord , from henceforth even for ever . to convince you that this place is properly alleaged for this purpose , see rom. 11. where all confesse the apostle purposely sets himselfe to treat concerning the calling of the jews : v. 25. sayes he , blindnesse in part is happened to israel , untill the fulnesse of the gentiles be come in , and so all israel shall be saved ; as it is written ( isa . 59.20 . ) there shall come out of sion the diliverer , and shall turn away ungodlinesse from jacob. and sayes god , when i shall make this good unto them , i will bind my self to them by covenant , that my spirit which i shall put upon them , my word which i shall put into their hearts and mouth , shall not depart from them , nor from their seed , nor from their seeds seed , while the world stands . i say , surely the people of the jewes , when once they are brought in to christ again , they 'l not forsake him any more for ever ; which will be enough to make christ a visible kingdome upon earth : and when all the powers and policies of the world are united in this designed of compassing , and so destroying the holy city . christ will not suffer his scepter to be wrested out of his hand , nor the visibility of his kingdome and dominion to faile , and therefore * fire comes down from god out of heaven , and destroys them , rev. 20.9 . whereupon the glory of this church and kingdome will revive and flourish again ; and thus his dominion is an everlasting dominion which shall not passe away , and his kingdome that which shall not be destroyed . when we speak of the great and glorious rule and kingdome of christ over the generality of nations , peoples and languages , ( as here we do ) of this we say only , it shall last a long time , it shall continue a thousand years , it shall be the joy of many generations . you see the point ( i doubt not to say it ) is a sure and impregnable truth . viz. vpon the breaking to peeces of the church to rome , the lord christ will reign , and king it so , so gloriously , as he never did in the world before . vse 1. for application , thus : but little cause have all gods people to let their hearts be sadded , when they see the famous governments and grandeour of this world broken to peeces and laid in the dust . did they rightly understand their true interest , it would no more trouble them , then the pulling down of an old rotten smoaky cottage doth any man , that a strong stately house may be set up for him in its room . it god throw down the powers , the greatnesse of the kingdoms of men , it is that he may bring , in the place thereof , the power and greatnesse of the kingdom of his son. t is storied , when the war began in germany , ann . 1619. that a great brasse-image of s. peter ( that had , tu es petrus , & super te adificabo ecclesiam meam , engraven upon it ) standing in s. peters church at rome ; a great and massie sone fell down upon it , and so shattered it to peeces , that not any word or syllable of that sentences was legible , but only these , aedificabo ecclesiam meam , i will build may church . certainly out of these wars that are now on foot ( as i touched in the close of the last point ) out of the ruines and ashes that shall be made , he will bring forth the most glorious kingdom and frame of government that ever the world saw . carnal reason may say , 't is pitty that such persons , such families , such constitutions should be shaken to pieces : but i speak to those who profess to live by a principle above carnal reason , above flesh and blood ; to you that profess your selves born of god , members of christ , subjects of his kingdom , that profess 't is your everlasting joy to see the crown set upon the head of jesus christ ; t is a hard riddle to me , that it should at all go to your hearts to see great but barren mountains cast into the sea , that so the way may be made plain for our lord and saviour jesus christ , and for his kingdom . vse 2. the second thus , it were to be wished that every one would set themselves upon the stretch , to hasten to bring on this kingdom . set up that kingdom in thy self which comes not with observation ( as our saviour speaks ) that kingdom which consists in righteousness , peace , and joy in the holy ghost , rom. 14.17 . let christ , his truth , and worship rule in thee , and over thee . lay down thy self , thy name , thy estate , thy all , at the feet of his will. set up as much of christ and his kingdom in thy family as thou canst : suppress sin in it as far as thy power will go ; set up duties of religion in it , & bring all under the power thereof . oh that magistrates would not stand consulting chiefly what sutes best to the interest of the state ; but what sutes best to the interest of jesus christ , and will most help on his kingdom . certainly setting up , standing by , and countenancing in spiritual , powerful ministery ; not suffering sabbaths and ordinances to be prophaned and affronted ; good learning and holiness maintained in the universities and other inferiour schools ; judgement and justice executed without respect of persons ; i say , doubtless these things would contribute much towards the enthroning of the great king of kings . oh but some man will say , i am a poor wretch , i can do noting towards the hastening this kingdom you speak of . that 's strange . canst not thou go into thy chamber or closet , and there lament the antichristianism that is in the present governments of the world ; tell god that he 's omnipotent , and so is able to remove whatsoever stands opposition to the kingdom of his son ; minde him of his many promises that he will do it ; ask him , if he should fail , what would become of his faithfulness , of his great name jehovah ? and then cry , lord , let thy kingdom come ; lord , how long yet ; lord , when shall it once be ? be assured of it , god may be stirred up much by fervent praying , to hasten his work. you have a very notable place for this , psal . 102. ver . 13. to ver . 19. thou shalt arise and have mercy upon zion ; for the time to favour her , yea the set time is come . thy servants take pleasure in her stones , and favour the dust thereof . so the heathen shall fear the name of the lord , and all the kings of the earth thy glory . he will regard the prayer of the destitute , and not despise their prayer . this shall be written for the generation to come , and the people which shall be created shall praise the lord. what shall be written for the generations to come ? what shall the people which shall be hereafter created , praise the lord for ? why this , that when the lord shall build up zion , and so appear in the glory of his power and grace , as to make the heathen and all the kings of the earth to fear his name , he will therein have regard to the prayer of the destitute : the word that is here translated [ destitute ] signifies arbusculum nascentem in deserto , a poor shrub in the wilderness , which every beast is ready to bruise , or tread upon , a poor shrub that is low and mean , and despicable . when the lord shall appear in his glory , and build up zion in its glory , he will do it in reference to the prayers , and sighs , and wrestlings of such poor shrubs as the weakest and meanest of you are : and therefore says the prophet , ye that make mention of the lord , keep not silence , give him no rest till be establish , till he make jerusalem a praise in the earth , isa . 62.6 , 7. q.d. you that are saints indeed , and make mention of the name of god in prayer , follow him , hang about him , let him not have a quiet day ( when argument fails , yet importunity may do much ) till he have broken antichrist , and all the powers of this world that stand in the way of the gospel , till he have set up the kingdom of his son , made his name great and glorious in all the earth . you poor of the flock may do more toward this work then you are aware of ; wherefore i beseech you stand fast in the faith , pray without ceasing , quite your selves like men . oh! but i shall not live to see it , nor share in the joy of gods people , and glory of this kingdom . my answer to thee is thus . 1. if god take thee to heaven before , thou canst be no great looser by that ; thou shalt drink there at the fountain-head of glory , when those thou hast left behinde must drink but of the streams of grace at a far greater distance . 2. the news of this kingdom set up , will be quickly brought to heaven , and spred all up and down there ; thou mayest as well enjoy the comforts of it there , keep a day of thanksgiving there , and sing thy hallelujahs with the spirits of just men made perfect , to him that sits upon the throne . 3. get upon mount nebo , however , and thence look into the canaan that flowes with milk and hony ; setting an eye of faith upon the prospective of promises , thou mayest bring it very near to thee , and have a very clear view of it . heb. 11.1 . faith is the substance of things hoped for , the evidence of things not seen . v. 13. these all dyed in the faith , not having received the promises , ( i. the matter of them ) but having seen them afar off , were perswaded of them , and imbraced them . though the great things promised were far off from them , yet by saith and strong perswasions of the truth of them they brought them very near , so that they took them in their arms and saluted them , as the word in the original imports . abraham , though he lived many hundred years before christ , yet he rejoyced to see his day , he saw it and was glad , joh. 8.56 . he could improve faith and promises to as much comfort and joy of heart , as old simeon did the very taking him up in his arms : it applies it self . i remember what jacob ( when he lay upon his death-bed ) said to his son joseph , gen. 48.21 . behold i dye ; but god shall be with you , and bring you to the land of your fathers . thus when thou liest upon thy last bed , thy children and friends coming with blubber'd cheeks and heavy hearts to take their leaves of thee , thou mayest tell them , behold i dye ; but this is the support and comfort of my heart , god shall be with you , god will let you see the good dayes he hath spoken of in his word , even from generation to generation : i dye , and must never see the glory of jesus christ in his churches upon earth ; yet posterity shall see it , the saints of god in after-ages shall enjoy the comforts , the blessednesse of it : and that 's life to me in the midst of death ; i rejoyce in that , and glory in that with joy unspeakable . finis . reader , i would have thee rest thy heart assured of this , that the 21 & 22 chapters of the revelations , are a description of a state of a church here below , ( yet in allusion to heaven . ) amongst many reasons which might be given for it , take these three . 1. it is called the new ierusalem , coming down from god out of heaven : and behold , the tabernacle of god is with men , and he will dwell with them , chap. 21.2 , 3. the church triumphant is taken up from the earth into heaven ; and the spirits of just men made perfect , may more properly be said to dwell with god , then god with them . 1 thess . 4. then shall we for ever be with the lord. 2. it 's said , the kings of the earth do bring their glory and honour into it , v. 24. into the church of christ on earth , for the further completing of the churches happinesse : we all know , the glory and honour of earthly kings is of no esteem in heaven , can adde nothing there . 3. it is said , the leaves of the tree , rev. 22.2 . are for the healing of the nations , meaning the spiritual sores and wounds of hte nations : but surely there are in heaven it self neither whole nations nor persons , that stand in need of any healing whatsoever . vvherefore it may safely be concluded , the 21. and part of the 22 chap. of that book , are a description ( in high expressions and metaphors ) of the state of a church here upon earth . e. h. notes, typically marginal, from the original text notes for div a86099-e240 * thursday lectures at horsham in the county of sussex . notes for div a86099-e930 * ann. christi 66. ann. neronis . 11. notes for div a86099-e18760 in this ( as also in many other prophesies ) evangelical matters are clad with legal and old terms . * though under legall terms . * some judgment or destruction , that all must acknowledge to be from god. three sermons vpon the passion, resurrection and ascension of our sauior preached at oxford, by barten holyday, now archdeacon of oxford. holyday, barten, 1593-1661. 1626 approx. 123 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a03497) transcribed from: (early english books online ; image set 4372) images scanned from microfilm: (early english books, 1475-1640 ; 1072:04) three sermons vpon the passion, resurrection and ascension of our sauior preached at oxford, by barten holyday, now archdeacon of oxford. holyday, barten, 1593-1661. [10], 108, [2] p. printed by william stansby for nathaniell butter, and are to be sold at his shop at saint austines gate in pauls church-yard, london : 1626. the first leaf and the last leaf are blank. the component sermons each have divisional title pages; pagination and register are continuous. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. sermons, english -17th century. 2008-11 tcp assigned for keying and markup 2008-12 spi global keyed and coded from proquest page images 2009-01 john pas sampled and proofread 2009-01 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion three sermons vpon the passion , resvrrection and ascension of ovr saviovr , preached at oxford , by barten holyday , now archdeacon of oxford . london , printed by william stansby for nathaniell butter , and are to be sold at his shop at saint austines gate in pauls church-yard . 1626. to the right worshipfvll mr. dr. corbet deane of christ-chvrch in oxford . worthy sir , i cannot forget your fauours , whiles i enioy them : and yet the contemplation of that which is present , cannot properly be called remembrance . but when i thinke of giuing thankes , mee thinkes it is not more my purpose then my feare : since gratitude does in some sort make bountie lesse ; bountie being more content , when it is attended by gratitude ; but being more eminent , when it is opposed by ingratitude : so that the greatest thankes , though not the best , is not to giue thankes . besides , bountie hauing in it more of outward good then gratitude hath , gratitude may seeme a purer goodnesse , then bountie ; and so whiles it striues to requite it , may seeme to exceed it . yet since reason tels vs that ingratitude is against reason , being an iniustice , and so against nature , i choose to giue thankes the common way ; not that i iudged it enough gratitude , to giue thankes thus : but that i iudged it too much ingratitude , not to giue thankes thus . that i might not therefore requite your goodnesse with iniury , i endeauour to imitate that goodnesse by making my thankes ; like vnto it , publicke and yet sincere . secret thankes are often free from flatterie , yet alwayes like it : being commonly at as much distance from examination , as flattery desires to be . happy then are my thankes , which are as iust as your merit , being made iust by your merit : which so appeares in your exemplary & daily deuotion , that you haue taken more possession of your church , then of your dignitie . and for your colledge , you haue made it enioy a statute of improouement , not so much in dyet , as in studie : ruling it by the statute of your example ; which will be deane beyond your time . any man may say thus much , but i must : truth will make it iustice in another : but choice will make it gratitude , in mee : who owe my selfe vnto you ; nay , who owe my friendes vnto you . they haue giuen me blessings ; but you haue giuen me them ; euen the most noble ( and , through your fauour ) my sir francis stuart : whom , when i haue named , i haue bounded my vnderstanding : and , when i haue named him mine , i haue contented it . which happinesse must needes make mee remember you , as the cause of that happinesse ; and as , before , i was his , by being yours ; so now by being his , i shall be the more your barten holyday . a sermon preached at christ-church in oxford on good-friday , 1621. 1. corinth . 2.8 . had they knowne it , they would not haue crucified the lord of glory . great sorrowes are dumbe : and can custome then iustly expect that this should bee eloquent ? this day has enough with his owne griefe : and shall wee adde vnto it by repetition ? the seueritie of this passion admits no other wit of rhetorique , then the salt of a teare ; nor sharper accent , then of a groane equall to a lost friend , or to a sinne . yet see the endeuour of compassion , which had rather with moderate teares recouer it selfe to language , by the reliefe of complaint to ease affliction ; then to be guilty of ingratitude by wonder and silence . this day must cry-out , and articulately lament vnto all dayes , this horrible truth , the tragedie of god : which seemes as much to exceed our faith , as our sorrow . is our god , our liuing god , as the carcasse-idols of the heathen , whose god-heads suffer the stroake and victory of the chizell and the hammer ? or , are poets prophets indeed ? and are there very giants , that dare inuade god ? fiction , that intends to perswade , neither contradicts nor exceeds nature : and story must be more seuerely contriued within the possibility of action : otherwise it begets not faith , but scorne , and the historians reason is rather questioned , then his eloquence . yet this day breathes-out such vnion of extremities , the humiliation of god , and the insolence of man , in iesu crucified , and the crucifying iewes ; that your pietie can scarce be more amazed at our lord's affliction , then at the iewes crueltie ; so that , if the motiue and condition of these vnreasonable actors were not expressed , our suspicion might cry-out , who will beleeue our report ? history or inuention has anciently told vs of some altars , where-on wild deuotion sacrificed men : but durst poetry euer faigne a people that sacrificed their god ? would any man haue thought that the iew would haue beene the first antichrist of his messias ? that the children of abraham would murder the god of abraham ? that the partakers of the lords glory , would crucifie the lord of glory ? i must admit you a respite to wonder , and satisfie as well your admiration , as your enquiry ; which does , me thinkes , with the labour of expectation desire to know not only the fact , but also the affection of the iewes : as if then you would bee perswaded to the story of the action , when first you shall haue heard the story of the actors . not the iewes alone were partakers in this guilt : but chiefly the iewes triumph'd in this guilt ; the iewes , who were alwayes of a churlish vnderstanding , and now their soules were as darke as peruerse . they had before committed an essay of cruelty vpon the prophets : but that was but a yonger practice to this fury . then they crucified the lord in his saints : but now they will doe it without a figure . and may not our reason as well as piety here demand with wonder , what aild the heathen , nay , what aild the iewes to murmure themselues into a conspiracie against the christ of the lord ? surely , their rage did not discerne in him the mysticall systeme of god and man ; for had they knowne it , they would not haue crucified the lord of glory . yet shall execrable violation bee softned into an ignorance ? shall elaborate malice be excused into so gentle a guilt ? shall the crucifying of our sauiour be made but man-slaughter ? it is not an errour to pardon an errour : but it is a crime but to excuse a crime . could the iewes bee ignorant of his innocence , who was pronounced not-guilty , by his judge ? who was pronounced innocent , by his iudas ? who was pronounced holy , by iewes amaz'd to silence , and in that to confession , at the power of his innocent syllogisme , if i am guiltie , why doe you not conuince mee ? if i am innocent , why doe you not beleeue mee ? could the iewes be ignorant of his office , when as hee so repaired the senses of the diseased , that their sense might justly perswade their vnderstanding to beleeue ? when as he called , by the voice of his power , the dead to a compendious resurrection ? when as he proued his life to be a commentary vpon the prophets ? could the iewes bee ignorant of his diuinitie , which was as necessary to the actuating of his wonderfull office , as of his wonderfull person ? his diuinitie , which was acknowledged by the deuils , whom he dispossessed : who , for a moment , did by a greater miracle leaue their lying , then their habitation ; and being tormented vnto truth , admirably confessed him the sonne of god ? his diuinitie , which at his baptisme , heauen reuealed vnto the baptist , which reuelation he likewise reuealed vnto the iewes : the best of whom esteem'd him as a man of god ; the worst of whom fear'd him as a man of god ; and he told them what he saw , not in the contriuance of phancie , or by the fallacie of a glasse ; and hee did see the veile of heauen diuided : as if the diuine persons , who neuer had beene vndiuided , would now sensibly appeare vnited at this the synod of their trinitie ; and hee did see the mild embleme of the holy ghost descend vpon him ; and he heard the voyce of the almighty , who was both the father and the witnesse at this great christning . and shall we yet say , that this light of the world was so obscured in the cloud of flesh , that it was not cleerely presented to the eyes of the world ? shall we yet say , that we doe not sufficiently vnderstand , whether or no the iewes did sufficiently vnderstand ? shall wee yet say with a bold compassion , had they knowne it ? and yet wee must say with a safe compassion , had they knowne it , they would not haue crucified the lord of glory . the common iew was the common sense of that politique bodie : his outward soule was able to see the law : but , for prophesie , hee was as farre from the vnderstanding of it , as from the gift of it . hee could with enough ignorance gaze at the wonders of our sauiour : but it was a greater wonder to worke , in a iew , a beliefe of these wonders , then to worke these wonders . yet some did beleeue them and abuse them , vilely apprehending these demonstrations as the impotent perswasions of probabilitie . and some thus thought him to bee the christ ; yet durst not reueale this cheape opinion : least they should bee excommunicated to saluation , by being cast-out of the synagogue to christ and his disciples . it is the property of a wiseman , not to haue his heart in his tongue : but neuer was it the property of a wise man , to haue a heart without a tongue . the mercie of our sauiour made the dumbe to speake : but the feare of the rulers made these speakers dumbe ; thus were their consciences tongue-tied by authoritie . and the rulers themselues did not more impose this silence vpon others , then vpon themselues : but striuing as much to exceed the people in peruersenesse as in authoritie , vnto their ignorance they added fury . indeed they could not by the sharpest discretion of their eye distinguish an incarnate god : nor was the critique gamaliel able to instruct his disciple saul in the catechisme of this mystery , though saul's vnwilling ignorance admitted him neerer to pardon and conuersion . but the chiefe of the iewes , to whom the gospell was a schisme , politiquely rejoycing in their wisdome and honour , scorn'd the imputation of leuity by a change , and a suspected dejection by this change ; whereby the high-priest of ierusalem should be abused into an obscure christian . wherefore arm'd thus with the affectation of ignorance and the malice of ambition , at what thunder would these startle ? at what vnconceiued almightinesse would this fury turne dastard ? yet had they knowne it , they would not haue crucified the lord of glory . and yet by an vnmoued decree this passion was sealed to a necessitie ; and can we then make this predestinated execution depend vpon the will of the vncertaine iewes ? this dazles the eye , and is a wheele turning in a wheele ; a spheare wrapt in a spheare ; the lowest against the order of heauen and nature , seeming to giue motion to the highest , the will of the iewes to the decree of god. had festus vpon his judgement-seate heard holy paul preach this seeming opposition , wee may easily beleeue that without the manners of deliberation he would once more haue cryed-out to our apostle , much learning has made thee mad . but wee leaue him to his owne ignorance and an other judgement-seate● and without being rapt to the third heauen , wee know , that those things which are necessary in respect of the first cause admit vncertainty in respect of second causes . the crucifying of our sauiour was necessary cōpared to gods decree : but it was contingent cōpared to the libertie of the iewes will : in whom it was choice , and not necessitie to will or not to will the death of christ . if the iewes had knowne it , then both the causes of this action , and the action it selfe might haue not beene , and had not beene . but this condition , the knowledge of our sauiour ( which if it had beene , our sauiour could not haue suffer'd ) could not be , because the first cause , god , had decree he should suffer . and as god by this decree of his passion , did not with an actiue concurrence , lay a necessity & guilt vpon the will of the iewes : no more did hee impose any necessitie vpon the humane will of christ : but our sauiour made himselfe a free sacrifice with as much mercy as affliction . for though there were in his humane will a necessitie of obedience to the decree of his passion , yet was there also a true indifference : this necessity being extrinsecall to his humane will precisely considered , as it was intrinsecall and naturall to his person . but his humane will suffering no violence , did for our sake in the libertie of choice offer-vp his person to the violence of the iewes . who were so glad of their ignorance and ambition , that rather then they would fall from their cleargy-monarchy they would not feare to set vpon god. the brauest sinne that euer was , was ventred in heauen by an angell and the basest sinne that euer was , was committed on earth by a disciple . a disciple , who had he beene of an intire faith , had beene euen yet of an intire fame , & in our sacred kalendar enjoyed the place and title of saint iudas . hee was christ's purse-bearer : whose office vnder such a master , was in all likelihood of too narrow a commoditie for a large knaue : yet louing this , more then his master , hee bargaines with the priests , and takes earnest to be a conuenient traitor . but heere i must not forget one thing , because our sauiour has commanded mee to remember it : and that is thy piety , o happy woman , who didst bestow vpon our sauiour's head and feete a precious oyntment . with thy beautifull haire thou didst wipe his beautifull feete , from which thy oyntment returned sanctified to thine owne head : and by a commanded anniuersary of thy pietie , he hath poured vpon thee the oyntment of a religious fame . iustly doe i heere remember her , her liberality being the vnjust cause of iudas his murmuring : and it was he whose thrift did chide at the spending of this oyntment . now therefore , as if hee had vowed a repaire of this losse , he finds a policie to sell the oyntment , which was already spent ; by selling his master , who was annointed with it . a subtile merchant , that labourd so with an emulation to engrosse treasure and iniquitie , as if hee would haue contented with adam for the future tradition and monopoly of sinne . thus you see , that it is possible , to finde actors for the crucifying of the lord of glory , and now i thinke , you can beleeue that there are monsters . but now behold a man ! a man , in whom innocence and patience contend for supremacy . his enemies are preparing for his death by malice ; and hee himselfe is preparing for the same by loue . the most of them are at their conspiracie , and he is at the communion with his traytour . at which last supper he himselfe seemes to remember and imitate the goodnesse of that woman , whom hee commanded vs to remember . shee wiped his feet , and he washes his disciples ; and would you not thinke that these feet would for euer after goe vpright ? mee thinkes , when hee came to wash iudas his feete , his sullen treason might haue expressed it selfe in saint peter's answer , thou shalt neuer wash my feet . indeed to wash a iudas was to wash a black-more . yet he had more need to haue vsed saint peter's second answere , lord not the feet only , but also the hands and the head . but it would haue beene a mercy vnwelcome to his stubbornenesse , to haue beene washed to an vnwilling cleannesse . his staine was as obstinate as his purpose : and his eares were cauteriz'd as much as his conscience against our sauious wordes , which preuailed as little with his affection , as with his memory . christ pointed-out the traytour first by word : and , as if that had not beene enough , with his very finger ; hee that i giue a sop vnto , he shall betray me ; nay , with the traytours owne finger , hee that dips his finger with mee in the dish , hee shall betray mee . christ dipt , and iudas dipt , and christ gaue the sop to iudas . who would not heere haue thought , but that hee , who by his garment and shadow could conferre health , must by his sanctifying hand haue conferred saluation ? was not heere the finger of god ? and yet heere was not the finger of god. iudas now found the truth of that vnhappy philosophie , euery thing is receiued according to the nature of the receiuer . christ gaue the ●●p ▪ but iudas eate it . when straight behold a sad transubstantiation a sop turned into a deuill ! and now you will thinke it was time for him to leaue christ's company ; and so indeed hee did for immediatly hee went forth , and it was night a necessary shadow for the melancholy of treason : yet it was but an embleme of his guilt . to conclude supper they sung a psalme : this was the harmony of the gospell in a celestiall quire , where there was neuer a iudas , and christ was the chaunter . indeed they had need to sing , whiles yet they had the leisure of company and joy : for , after this meeting , sorrow had contriued the perpetuall silence of their musique . but leauing their musique and the citie they depart toward mount oliuet , a place where the customary deuotion of our sauiour enjoyed the practice and happinesse of prayer . the way was but short , yet our sauiour made it tedious , not by his company , which was their delight : but by his discourse , which hitherto had bin their delight . hee tell them that this night he shall be their griefe and danger . they , as not seeing it , make a large promise , though without surety , as much of their constancy , as of their affection . peter especially makes this promise , which our sauiour tels him he especially will breake : and that this night , which is the present witnesse of his double protestation , shall be the speedy witnesse of his triple deniall : the cocke ere morning being to be his watchman and remembrancer . the length of our sauiours discourse reacheth the mount , where departing from his disciples about a stones cast , hee enters into a garden , and the horrour of his passion enters into him . now , hee is crucified without a crosse the height whereof as it afterward aduanced him , so now the feare of it depresseth him to the ground . in the obedience of his supplication he bowes his knees ; he whose almightinesse could haue bowed the heauens . in the dejection of his thoughts hee fals prostrate on his face , to shew vs the nature of our guilt , that dares not looke-vp vnto heauen : and yet his voice is towards heauen , whiles thrice he begs of his father , if it be his will , that this cup may passe ▪ this cup crowned full with the bloud of sowre grapes : and thrice he returnes to his disciples , whom bee finds heauy as night and sleepe . whiles he prayes , new terrours seize on him ; and man though vnited to god is so oppressed , that an angell from heauen is sent to comfort him . so hard it was for him that ouercame the deuill , to ouercome the crosse . but alas had hee not need of almightinesse , for whom there remayned strokes , and whips , and wounds , & thornes , and nailes and a speare ? and shall we thinke an angell , shall wee thinke one angell enough against this host of torments ? can wee with the confidence of words frighten horrour ? his agonie and prayer increase ; and from his mercifull pores flowes a sweat of bloud : which beginnes his passion before the iewes doe . it pierces and dyes his garment ; o , this would haue beene a relique worth the keeping ! a garment richer then elias mantle ! a garment animated with bloud , though not to life , yet to a miracle ! the prophet's loue and sorrow were but little ones ; though his eyes did cast-out riuers of waters , for the destruction of ierusalem : but behold for our sinnes , euery part of our iesus does weepe bloud : whose speedie drops seeme to imitate the expedition of the loue that sent them . after which agony of deuotion , on his faint limbes he raises himselfe , and returning to his disciples rayses them : who willing rather to breake their sleepe , then their faith , arise ; when hee comforts them with a hope of more sleepe , yet tels them that at this time they must sleepe no more : treason and tyrannie by a strange friendship being in a readinesse to set vpon him . whiles yet hee speakes , loe , a band of officers are come from the high priests with lanternes , and torches , and swords and staues , to take him , who neither meanes to fight , nor runne away : his mercy will not let him doe that , nor his innocency this . their leader is iudas guiding them with his feete to christ , but with his counsell against christ . when according to the compact and method of the treason , hee salutes our sauiour with a phrase and a kisse , enough to haue breathed a deuill into any man , but christ : who as much vnderstanding as abhorring his salutation , by a prophetique question preuents and reueales the newes of his intent ; iudas , betrayest thou the son of man with a kisse ? and was there euer such a sight as christ & iudas thus vnited ! did not christ now also descend into hell ! from this kissing traytour hee passes to the sword-men ; his innocencie making him confident to aske them , whom they seeke ! when their businesse and authoritie strait-wayes answer , iesus of nazareth . ( they had vntowardly learned to make no difference of persons . ) hee with a mild courage replies , i am hee ; and immediately , as if hee had come to apprehend them , they fall downe backward ; they fall from christ . the blowing-downe of the wals of iericho with rams-hornes , though it was no lesse wonderfull , yet it was lesse speedy . and where is now the conspiracie of their ambition ? where is now the strength of their inuasion ? where is now the prouision of their armour ? is it not all made the triumph of his meeknesse . heere is no heauenly army to ouerthrow this legion of deuils ; but with a victorious mildnesse they are strucke downe , their bodies acknowledging his power , which their soules denied : their vnderstanding bodies beeing vnwilling to act , what their senslesse soules prompted them vnto . yet does his pardon giue them strength to rise againe , and againe he askes them whom they seeke , and they dare answere , iesus of nazareth . before , they spake to his humanitie , and his diuinitie answer'd them : but now hee answers them with the patience of his humanitie ; which suffers the sacriledge of their hands and malice . when peter's zeale , at the captiuity of his master , vnsheathes his sword : and cutting-off the high priest's seruant 's eare , makes him learne a new circumcision , which was no sacrament , but a punishment . but againe appeares the diuinitie and mercy of our sauiour : who corrects peter and his fact , replanting the seruant 's eare ; which straight acknowledges and enjoyes his power . yet they persist in their impietie : and when hee by his power has prooued himselfe a god , they by his patience will prooue him to be a man. and being in the hands of very iewes , his disciples , forgetting their master and their protestations , runne all away : euen bold saint peter runnes away with his courage , and his sword : euen his beloued iohn runnes away , breaking the bonds of loue with the strength of feare . o , heere i cannot but stay and grieue that his beloued iohn also doth forsake him . sure there is some friend for whom some friend will lay downe a life : and sure there neuer were such friends as christ and his apostles : and sure of his apostles there was none so neere him as his beloued john. the rest were in his company , but hee in his bosome : and does his beloued iohn also forsake him ? me thinkes the protestation and perswasion of saint paul would haue admirably become the mouth and practice of saint iohn , neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor heigth , nor depth , nor any other creature , no not a very iew shall euer be able to force mee from the loue and bosome of my iesus . yet euen beloued iohn also does forsake his iesus ! whose miraculous hands they bind : the greatest miracle of which was at this time not their power , but their patience . they bind his hands ; foolishly forgetting , that if any of them should lose another eare , as much as in them lay they hindred him from healing of it . indeed happy had it beene , if adam and eue's hands had beene bound thus in paradise ! but see the bonds of our sinnes , that are able to captiue the hands of christ ! who is led by the blind malice of his iewes vnto iudgement . and is there no good man's eye , who will with an easie teare follow his trauelling affliction ? is there none that will goe after him , though not to be a partaker , yet but a witnesse of his injurie ? yes , there is one of more loue then age couered rather then clothed with meere linnen : who being hastily come , and as hastily apprehended , chooses rather to leaue his linnen , then his life , and slipping from their hands runnes as hastily backe againe : and indeed hee runnes away so fast , that i cannot tell you who he is . yet if the curious please to runne after him , they may peraduenture find him to be the sonne of that man of the village gethsemane , at the foot of mount oliuet , who owned the garden where our sauiour prayed . the tumult of the night might easily awake him to this vndressed speed : which whiles hee vses in running backe , the iewes goe forward in their way and malice ; leading our sauiour first to annas . they were to passe by his reuerend doore , at which , by way of honour , they present their shew : and he sends him to be presented to the high-priest caiaphas , his sonne in law ; this was the kindred of these honourable murderers . but whiles this troupe is with our sauiour , you may looke back , and behold peter following afarre off , full of loue , and shame , and sorrow . yet alas , hee returnes but to forsweare himselfe and his master ! in a curious desire he enters the high-priest's hall , a place of temptation and blasphemie : where with as much danger as dissimulation , he mixes with christ's persecutors ; whom as already he accompanies , so anon , by an vnhappy proficiencie , he must imitate . conuersation is the last concoction of loue , and does by a secret friendship of nature intimately assimilate . now the high-priest with an assisting tumult of scribes and pharisies does not examine our sauiour , but tempt him ; and when at their importunitie he has acknowledged himselfe the christ , he is made guiltie of being god : and straight they practice vpon him the wantonnesse of scorne . they prophane his sacred face with the blasphemy of spittle : they blindfold him in execrable sport ; and then striking him , in jesting inhumanitie they aske , who strikes him . whiles christ is thus condemned , peter is examined , and straight commits an easie deniall of his master : and straight the cocke crowes , but yet not lowd enough to awake his guilt . hee is persecuted againe , and too wretchedly sweares an ignorance . a third tempter vexes him , being both an accuser and a witnesse ; and this is malchus his cousin , whose eare peter had cut off : which makes peter feare more then the proportion of the iewish law , an eare for an eare . he suspects that this eare will bring in danger his whole head . and hauing but one euasion , though worse then his entrance , he wishes himselfe accursed , if he knowes our sauiour : when , alas , he knowes that he were accursed , if hee did not know him . and now the cocke , as if instructed to our sauiour's prophesie , in his just time crowes the second time ; with the repeated diligence of his wing and voice not more awaking himselfe , then the heauy memory of peter's conscience , which thus raised before day , makes him vnderstand and bewaile his night of sinne ; nor does hee more hasten out of doores , then doe the teares out of his eyes . where marke the apt degrees , as of his fault , so of his sorrow . the hast of his repentance begg'd pardon for his deniall : the teares of his repentance begg'd pardon for his oath : the bitternesse of his repentance beg'd pardon for his curse . but now the iewes are not auoiding , but prouoking a greater curse : and as soone as it is day , in steed of seeing to correct their judgement made by night , they confirme it ; leading our sauiour from this cleargy-censure to the secular execution . when behold the mercy of treason ! iudas has a minde to bee godly ! and seeing his master condemned by caiaphas , he is with a swifter judgement condemned by conscience . now hee repents him of his bargaine : and as if hee could as easily haue beene rid of his guilt , as of his hire , he brings backe the money that would not be put to vse , and though it were fearefully refused , in the presence and temple of god hee throwes it downe , flying from it as the priests would haue done from death ; and indeed it was the wages of sinne . his sinne now does acknowledge it selfe and our sauiour's innocency . this loyall traytour betrayes his treason . and would you not thinke that now againe hee hath almost vn-iudas'd himselfe ? shall not iudas also now againe bee among the apostles ? does he not seeme practised in the order of repentance ? he grieues , he confesses , he restores . o , would hee stay heere ! but , loe , hee departs from the temple & the god of the temple : he departs and hangs himselfe . he that is couetous fals into temptation , and the halter of the deuill . hee hangs himselfe , and breakes asunder ; what could you looke for lesse , but that the dragon should breake with the pitch-ball ? you may remember he conceiued a sop , and now behold hee brings forth a deuill , and thus by the riddle of damnation hee is both the childe and parent of the deuill . hee breakes asunder , and is deliuered of his bowels . it was the wit of justice , hee should lose his bowels , that had lost his compassion . but since iudas hath left vs , let vs leaue him : and from this spectacle of justice got see our sauiour the spectacle of injustice , trauelling from caiaphas to pilate , and from pilate to herod . this was a iew of a delicate atheisme : who , in a reprobate joy and phansie , had a most intentiue desire to see a fine miracle or two . but his impietie was seuerely deluded by the silence of our sauiour ; which changing the tyrants curiositie into scorne , he returnes him to pilate , clad in a garment of ridiculous honour and simplicitie . but pilate desirous to free him , not so much by the mercy as the custome of the iewes , proposes to the easie choice of their pardon , iesus and barabbas a murtherer ; and whiles they are heere at their deliberation , as he on the judgement-seate , behold his loue is increased by feare . his wife prompted to compassion not by a bribe , but by a dreame ; sends to her husband to warne rather then request him to desist from judgement ; the trouble of a vision hauing frightned and instructed her : and sure this was the best counsaile shee ere tooke of her pillow . but the people possessed with the priests demand barabbas ; which was an impious , yet a fit request : for could there bee an apt●r fellowship then of a murtherer with murtherers ? as for iesus , as if they would crucifie him twice , they twice cry-out , crucifie him , crucifie him . is now the voice of the people the voice of god ? sure we are , that the voice of this people is the voice of their priests ; by whom pilate being conquered yeelds-vp our sauiour vnto souldiers , who multiply scourges vpon him , as they doe sinnes and plagues vpon themselues ; as if their madnesse would whip his diuinitie out of him , making it ashamed to stay in so torne a carcasse . but , o you souldiers , how shall you wish , that a happy palsie had made faint your hands ? and , o thou lord of glory , how hath thy mercy wooed thy god-head vnto this ignominious patience ? o lord of mercy , we are scarce more saued by the power of thy mercy , then confounded with the wonder of it : the condemnation of a world being a cheaper losse , then the least effusion of thy redeeming bloud ! yet the mercilesse souldiers beyond this crueltie scornfully clothe him with a purple robe ; though their crueltie in this had preuented their scorne his innocent bloud clothing him with a nobler purple . but now because in the art of crucifying they had no separated torment for the head , by the increase of inuētion they inlarge their science of murder , fixing on his head a crowne of thornes ; and thus , as if he had a distinct soule in euery part , they distinctly murder euery part . and is not now the lilly verily among the thornes ? this tender head of our beloued encōpassed with the affliction of a crowne ! a crowne neither of gold , nor roses ! neither of honour , nor pleasure ! behold , a goodly fruit ! the lord planted a vineyard , and when he comes to gather grapes , he receiues thornes ! they abuse his hand with a scepter of reede ; his hand the power whereof was the scepter ▪ and that their mouthes might sinne more then in wordes , they spit vpon him . but their owne darke eyes had more need to be touched with our sauiours purging spittle . for had they seene what they had done , they would not haue spit vpon the lord of glory ! this affecting spectacle softens pilate ; and by an errour of humanitie taking iewes to be men , and that their eyes peraduenture might mooue their hearts , he presents him to them with this preface of compassion , behold the man ! but , alas , pilate , can any man behold this man ? will not all eyes bee sooner blinded with gratefull teares ? or how can they heere behold a man ? a man lost in his owne bloud ! which striues as much to obscure his body , as his body his god-head ! yet the vnmooued iewes with broad eyes of crueltie gaze vpon him . and shall wee yet thinke deuealion's people a fable ? sure these children were raised vnto abraham from stones ! and now they are so readie to crucifie christ , that they are ready also to condemne pilate , not fearing to pronounce him a hypotheticall traytour , if hee does not crucifie christ . wherefore through the conquest and policie of ambition he thinkes at once to satisfie the iewes and god , so to secure his estate and conscience . in the presence of the people hee takes water and washes his hands , protesting himselfe innocent from this innocent bloud . hee had need to rub hard , that meanes to wash away guilt with so weake an element ; guilt neuer to be washed away , but by the water of repentance and baptisme . it was in his power , as well as in his desire , to haue set him free : but he pronounces him innocent and punishes him : he condemnes himselfe , and crucifies christ : he deliuers 〈◊〉 beloued barabbas to their pardon , and christ to their crosse which now he beares , as afterward it beares him . but in this trauaile toward mount caluary , his strength is lesse then the burden : and needs must it be a heauie crosse , which was laden with a world of sinnes . wherefore to hasten the execution , not to ease our sauiour , they make one simon carry the weight of the crosse : our sauiour yet carrying the weight of the sinnes . happy simon now eases christ of his burden : but christ hereafter will ease simon of his burden . whiles he goes on , a multitude of women , forgetting to be iewes , bestow teares vpon him : whom he exhorts to thrift of sorrow ; bidding them stay their lamentation till a time of lamentation for themselues , and for their children : whose bloud shall bee made as cheape as their mothers teares , when in the vengeance and sport of slaughter , the curse of barrenesse , and a dry pap shall bee a blessing . at last they bring this catholique sacrifice to mount caluary , to the altar of the world : where euery part of him is stretcht-out , as the free embleme of his extended mercy . they fasten him to his crosse with violence : but hee was fastned surer by his owne loue . they pierce his hands and his feete with nayles but his heart with their ingratitude ; thus is hee vsed in the house of his friends ! they exalt him on his crosse , arming himselfe against himselfe , and making his owne weight his owne affliction . and now i must cry-out with pilate , behold the man , aduanced in the triumph of redemption vpon the cherub of the crosse ! or if your tender eyes haue not the hearts to see this spectacle , yet reade the title of his crosse , and sure the first word , iesus , may comfort you . yet if the remembrance of his name should proue the remembrance of his sorrow , where will you then , alas , bestow your eyes ? if you looke away , you shall see those that passe by the way , nod their heads at him : if you looke on the ground , you shall see the diuided souldiers at lots for his intire coate ; which they more respect , then they doe christ : if you looke among the company , you shall see the vnhallowed priests prophaning him : if you looke on either side his crosse , you shall see a thiefe made his companion . whereof one , as if he were his executioner , crucifies him with blasphemie ; though the other crucifies his owne vnbeliefe , and by a new theft steales heauen at his execution . if yet you cannot behold our sauiour , behold his disciple and his mother , whom from his crosse he himselfe beholds . saint iohn's loue had now made a recompence for his flight , by conquering his feare to this returne and sorrow . our sauiour beholds his beloued iohn , and hauing nothing left that is his owne but his mother , hee bequeathes her vnto him . but , it may be , you are as little able also to looke on these , who also are crucified with the passion of loue . if then you cannot at all indure these sights , be indulgent to lamentation : let teares seaze on your eyes , as an vniuersall darknesse does on iudea . the guilt of the iewes puts out the sunne : and yet this huge night which can hide all iudea , cannot hide the guilt of the iewes . o how they shall hereafter wish that this darknesse had beene more speedy , that it might haue preuented or excused their violence ? then happily they would haue pleaded , o had we seene what we did , wee would not haue crucified the lord of glory . in this forc'd night and agony , this man of sorrowes cries out with a voice as strong as earnest , his fainting humanitie begging aide and release . thus long they haue afflicted his outward-parts , and now their wit finds a deuice to torment his inward also . in a drouth of combat and torment , hee cries-out , i thirst : and when from this his vineyard he might looke for wine , behold they vilely spunge him with vngratefull vineger . being persecuted thus with a swift succession of plagues , in a free obedience he bowes his head , and in the empire of his diuinitie and loue , is pleased to die , giuing to the justice of his father , for a redeeming sacrifice , his troubled spirit . corrupt philosophers who now for a long time haue animated the world with a magique soule , may in this truth bury their errour , and now acknowledge , that only this is the soule of the world . thus they haue crucified him : and now they shall know whom they haue crucified . the iewes and the deuils shall know that it was the lord of glory ; and the whole world shall know that it was the lord of glory . behold an angry miracle teares the vaile of the temple , and by a greater mystery reueales their mysteries . behold an earth-quake shakes open the graues ; and after the resurrection of this first-borne of the dead , the glad carcasses by the returne of their disacquainted soules can no more then their soules endure the graue . behold the stones cleaue asunder , as if violated nature would lend them mouthes to cry-out against the iewes ; or as if they would pronounce themselues of a softer tempter , then the hearts of men . and now there is a religious earth-quake in the heart of the centurion : from whose inspired mouth proceeds a voice articulated by faith and wonder ; pronouncing the innocence and diuinitie of our iesus ; and euen the iewes doe smite their breasts , as if their hands insteed of repentance , should soften their hearts . but his friends neerest to him in affection , stand afarre off : to whom it is a death not to dye with him . and indeed none of them did die by martyrdome ; the lord counting the torment of this spectacle equall vnto it . his friends stand afarre off : yet farther from comfort , then from him . o how may wee imagine his tender mother weepes ? how may we imagine she now cryes-out , o my sonne iesu , o iesu , my sonne , my sonne ! this is a more wounding lamentation , then the mourning of hadadrimmon in the valley of megiddon ; when the good iosias , when the beloued iosias fell vnder the sword , of pharaoh . now the souldiers come to examine the execution to see if these , the late prisoners of the iewes , be now become the prisoners of death : and finding the two theeues breathing still , in the custome of vaine crueltie on malefactors , they breake their legges : when , alas , their soules were readier to runne away , then their is bodies but , to our sauiour , being already dead , they are pleased to shew a negatiue mercy . yet one to prooue himselfe more senslesse then what he wounds , now pierces his side : as if beyond the expulsion of his soule , he would not leaue in him the forme of a carcasse , when behold , an instructing mysterie flowes from his side . water flowes out , as if it would present vnto the souldier the innocency of our sauiour : bloud flowes out , as if it would present vnto the soul ther the admonishing horrour of his owne guilt . it was vile , to wrong the innocent : it was inhumane to abuse the dead : but it was execrable to violate the lord of glory . but the glory of this lord shall now dispell this night of sorrow . now weepe not , that hee died : but rejoyce that hee died for you . it was his loue that hee would redeeme , as it was his power that he could redeeme . so he did redeeme , as be did suffer , hee suffered not in his diuine nature ; but by the ●nion of his diuine nature : hee red●emed not in his diuine nature ; but by the union of his diuine nature . for from a double nature his mysticall vnitie did arise : and as his soule was a diuinitie to his body ; so was his diuinitie a soule to his humanity . to create man , god ●reathed a spirit like himselfe into him ; him to redeeme man , god himselfe entred into him ; and though the diuinitie could not hee crucified ; yet was the vnion of it with the passion of the humanitie , counted as the passion of the diuinitie . thus by the bountie of interpretation , and communication of proprieties , they verily crucified the lord of glory . whose carcasse now as cold as death raises a flame of loue in the breasts of ioseph and nicodemus . ioseph in a couragious christianitie goes vnto pilate , and begges the body . when christ was aliue , iudas sould him ; and now he is dead , pilate giues him away ; whose body though it were preserued by the diuinitie , yet nicodemus sweetens it with myrrhe and deuotion . they wrap him in a linnen cloth , not so much concealing his nakednesse , as expressing his innocence . they lay him in iosephs tombe , which was in a garden ; and was not then this garden paradise ? it was a glorious sepulchre ; as if , by the prophesie of loue , it had been proportioned to the guest . whose bodie being heere entertayned with magnificent pietie , his illustrious soule forces a triumph in hell , crucifies the deuill , and ouerthrowes the tyranny of damnation . he does not take away damnation , but contract it . and now you see , after this redemption of our sauiour , you may like thomas put your hand and faith into the wound of his side , & receiue saluation . you may behold the opening mouth of this wound , which with eloquent bloud inuites you to faith and loue . you may behold the lord of glory comming from edom , with his died garments from bosrah . this is the lord of glory : glorious in his apparell : glorious in his nakednesse : glorious in his mightinesse to saue . wherefore art thou red in thine apparell , and thy garments like him that treadeth in the wine-fat ? thou hast trodden the wine-presse alone , and of the people there was none with thee . o , what did cause these soundings of thy bowels , and of thy mercies towards vs ? who can expresse thy sorrowes , and thy louing-kindnesse towards vs ? who can expresse what thou hast done for our soules ? thou wast afflicted , thou wast despised , thou wast whipt , wounded , bruised , condemned , sacrificed for our soules ; thou wast made a seruant of death , thou wast numbred with the transgressours , thou madest thy graue with the wicked for our soules . wherefore god has highly exalted thee , and giuen thee a name aboue all names ; that at the name of iesus euery knee shall bow ; of things in heauen , and things in earth , and things vnder the earth ; and euery tongue shall confesse that iesus christ is the lord of glory ; and the foure and twentie elders shall fall downe before the lambe , with their harps and golden vials full of odours ; and in their new song shall they prayse thee ; and the angels about thy throne , euen ten thousand times ten thousand , and thousands of thousands shall say with a loud voice , worthy is the lambe that was slaine , to receiue power , and riches , and wisedome , and strength , and honour , and glory . therefore with angels and arch-angels , and with all the company of heauen , wee laude and magnifie thy glorious name ; euermore praysing thee and saying ; holy , holy , holy lord of glory , heauen and earth are full of thy glory , and of thy mercies . the angels in heauen wonder at thy mercies : the powers of hell tremble at thy mercies : thou thy selfe triumphest in thy mercies : and the sonnes of men rejoyce in thy mercies . wherefore , o thou that takest away the sinnes of the world , deliuer vs : by thine agonie and bloudie swear , by thy crosse and passion , by thy precious death and buriall deliuer vs ; and wee will fall downe before thy glorie : and we will sing praises vnto thy mercie : and we will triumph in the victorie of thy bloud : and we will for euer euen for euer acknowledge , that , thou the crucified lord of glorie art the christ of god , and the iesus of men . the end . a sermon preached at saint marie's in oxford on easter-tuesday , 1623. 1. corinth . 15.20 . now is christ risen from the dead , and become the first-fruits of them that slept . it were vnnecessarie art & feare to stir●e to keepe the liuing awake with a preface ; when as the dead are at the businesse of a resurrection . wōders & blessings are aboue their auditors : who must be glad to be sta●●led to the newes . now was our sauior task'd with his most vnweildie miracle . his mercie had before bestowed many vpon others : but now his power tries one vpon himselfe . his diuinitie acts a miracle vpon his humanitie ; repairing this second trinitie of his person from the immortall ruines of a god , a soule , and a carcasse . three dayes did hee consecrate for the performance of this wonder : and three dayes doe wee consecrate for the perswading to this wonder ; which should haue beene the joy , and was the shame of the apostles : who were slow to apprehend it , though christ was their schoole-master . they had not as yet learned their owne creed : which , their peruerse sense was pleased to bee taught , not so much by our sauiour , as by his sepulchre : whose opening mouth , when it sent forth christ the word , pronounced his resurrection , which is the epitaph of god. thus did the ambition of the gra●e instruct the preuented angell : and though it cannot , as the multitude of tombes , with the voice and conquest of proud death , tell vs whom it does captiue ; yet does it remember to vs , whom it did . which assumed triumph of death , is as short as its combat . ioseph's deuotion bestowed this tombe vpon our sauiour ; but our sauiours victorie bestowed it vpon death : which , since his resurrection , has lien buried in his tombe . but can a dead man bee warmed againe into life ? and can the lungs that haue forgot to breathe , learne to breathe againe ? faith indeed can answer this with as much ease as speed ; and being honoured with an imitating omnipotencie , can with a coequall extension of assent apply it selfe to the number and degrees of gods actions . but , as hard it was to raise the faith , as the body , of saint thomas : nay , it was his body , that caused him to beleeue the resurrection of christ's bodie ; which was a way of faith , more certaine then gratefull . yet must the vnderstanding bee so raised , before it can beleeue that the bodie can bee raised ; that the diuine indulgence does gradually chastize the difficultie by the length of instruction . for scarce had man viewed the materials of his creation , when straight hee was practised vnto an essay of this second creation . when adam descended into sleepe , there was a resurrection of his rib , which awaked into a woman . did not mortalitie then put on immortalitie , when a senselesse bone was so endued with reason , that it could apprehend its owne preferment ? mee thinkes , the chymique might hence extract an easie rhetorique for his promotion of metalls ; and , without an apologie , teach that vsurie of art , and heere too , was an imployed legacie , a woman bequeathed to time , to multiply resurrections . which yet were almost reduced to a despaire by her degenerating nephewes : whose crimes had forsworne or scorned the resurrection of their bodies , and did more ouerwhelme them then the floud . yet then looke vpon noah with joy , as the lord did with fauour ; and when the olde and the new world were distinguished and continued but by an isthmus , from noah's wife the arke of mankind , see a new resurrection of man ; and from his floud a resurrection of the world . but will you see a raising without death or sleepe ? behold isaac as neere the stroke as the hand of his father , arising from his funerall pile ; and at this resurrection too there was an angell remoouing though not a tombe-stone , yet a knife more exorable then the sword which the angell in paradise did shake ; whose threatning edge was as deuouring as its flame . but heere was a sacrifice offered , yet not slaine : and though not slaine yet accepted . but peraduenture it will more gratefully frighten you to see a man taught to bee buried aliue , and more yet , to liue after his buriall . behold then ioseph from the tombe of his prison rising vnto a triumph as eminent as his innocencie : which had before conquered his passion , and now his affliction . behold in ioseph the mysticall bodie of our sauiour ; a body admirably mortall and incorruptible ; a body that suffered rather the graue then death . and will any man now count it such a wonder to see the fetters fall-off from peter ; when they had learned the religion from his masters winding-sheete , which fell at his feet when hee arose ? but if the eye and courage of your faith will venter farther , and see the actiue horrour of a graue , behold ionas his quicke tombe made a tombe of saluation to him . three of our dayes hee lay struggling in his new night of amazement , as if he had found an aegypt in the whale , and did acknowledge that watry purgatory . at last the graue by a new instruction cast-vp the liuing . the whale was no more a sepulchre , but a fish ; and ionas no longer a coarse , but a prophet . hee had surely died , if hee had not beene buried . and heere was a resurrection , though not a reuiuing ; a resurrection from disobedience and the whale . thus this rare an'choret and his tombe were both aliue : but the tombe of our sauiour was as desperate as death . what could be expected from a graue and a carcasse ? yet behold this carcasse reuiue into a man ; nay , into a god! and i may rightly say , behold : for he did rise , that wee should behold him ; and at that time wherein we might behold him . he rose , when night rises into morning , and at this pregnant season , when winter is quickned into the spring . now did the day-spring visit vs from the graue . it was on the first day of the iewes weeke , a weeke well begunne ; and is was the first day of the christian creation . if you will turne ouer the notes of time , you may beleeue that pharaoh , as on that day of the yeere , was inuaded by an host of waues , which conquering his chariots , made him without wheeles hurrie faster vnto hell ; whiles moses led his israel through the wildernesse of the sea , passing from the shadow of death in that monument of waters . did not our lord also leaue his tombe with an equall and contrary wonder ? then were the waters made firme , rising into alpes ; as now the earth was made to quake like the waters ; and well might it tremble , when the lord conquered it and forsooke it . the angell too made a little earth-quake in the graue , when he remoued the mightie stone : with which the vaine few tryed to oppresse our sauiour after death ; as it he would haue sealed him vp , to an impossibilitie of resurrection . but since the angell has opened the tombe for vs , shall we goe see the place , whence christ is risen ? and yet wee shall not make such hast , but that the speedy deuotion of the two maries will bee there before vs : whose feete were as swift as their loue , and their loue as time ; nay , more swift then time , which hindred them by the delay and command of their sabbath . a sabbath it was , but only of their bodies , which , whiles our sauiour lay buried , were but the sepulchres of their soules ; their soules , that found no sabbath , till they found the lord. they came with prepared spices and oyntments for him , whose diuinitie did preuent balme , and esteemed their pietie of a more precious sweetnesse , then their oyntments . but will you see this loue languish into feare , and this feare againe strengthned into joy ? they are no sooner in the sepulchre , but that they find it as empty of our sauiour , as it was full of wonder ; and insteed of the body of the lord they behold the angell of the lord sitting vpon the stone , which he had conquered to obedience ; as if hee meant to rest himselfe in triumph , after the conflict of his miracle . his rayment was white as snow , which he did imitate in puritie and descent . his countenance was like lightning , or more wonderfull : for , that is of so instant a terrour , that it is the object rather of our memory , then our eye ; but this with courteous majestie was patient to be beheld . the women with the dutie of feare beheld it ; being quickly encouraged by the angell , but first by their innocence . the souldiers beheld it too , though with such guiltie faintnesse , that they seemed to striue as much to shame their sexe , as their profession : being at once almost disarmed of their weapons and soules . they became as dead men , and were rather the prisoners , then the keepers of the graue . but in the meane time , the angell comforts and instructs the women , who now are his disciples ; and receiuing commission to preach the resurrection of our sauiour to the disciples of our sauiour , they haste out of the tombe , with the confused expedition of feare and joy . was not this a strange pilgrimage to runne from the sepulchre of our lord ! but it was yet more strange ; they seeke the disciples , and find christ . it was a comfortable mistake ! and indeed hee did comfort them with his presence and speech ; when immediately they fall on their knees , at his knees , in loue & worship holding him by the feet . o how glorious are the feet of the lord of the gospell ! the gospell of whose resurrection these female euangelists are againe sent to teach ; and the first schollers which they must teach , must be christ's disciples . when , to shew their obedience to be as readie as their loue , they depart euen from christ to their dutie ; and speedily find peter and iohn for their auditours . heere was zeale and tendernesse ; the fiercest and the mildest of the apostles ; as if they had beene left together to temper one another . and these no sooner heare the newes , but straight they runne as fast to the tombe , as the women did runne from it . iohn came first vnto it : but peter went first into it ; loue was swiftest ; but zeale boldest . when they are entred , they find christ's victory acknowledged by the linnen clothes , his spoiles of death ; and these spoiles too had beene diuided ; the napkin of his head being laid by it selfe . it seemes , the angell at our sauiour's resurrection attended to bee a witnesse of it to the women , and leaue a witnesse of it to the disciples . thus , that he was not stolne away , appeares by the inconuenience and leisure of his vndressing , and by the method of the linnen : which the frightened policie of the souldiers did no more touch , then obserue , and they no more obserued it , then did the women : who after the sight of the angell , had their eyes as much amazed as their minds . the souldiers too did more tremble then watch : but the disciples had lesse feare and more time ; besides , they learned somewhat , which they were not taught ; and could now teach the women this newes of the graue . but did hee rise but from the graue ? this is the newes but of his bodie ; yes , hee did rise also from the damned , who are dead too , as much in judgement as to nature ; though some are as vnwilling to haue christ descend into hell , as to goe thither themselues : and in a dangerous brachygraphie write the creed so short , that without the commission of an index expurgatorius , they quite leaue out the article of the descent . but , what an vnmannerly ingratitude is this , to accept of christ's benefits , and denie his wonders ? they will enjoy his conquest of hell , and yet they will not let him goe to conquer it . ought wee not to make greater the glory of christo and can wee make lesse the power of christ ? let then our pietie behold and wonder to see heauen descend into hell ! to see againe gos●●●● in aegypt ! the deuill had beene before in heauen ; and now god is pleased to goe into hell ! the arch-angell conquered the deuill in heauen ; and now god conquers him in his owne empire , and makes his empire his dungeon ! wee ouercome the deuill by flight ; but god by inuasion . yet who would not stand amazed to see god with the deuill ? had the manichie beene now , hee might heere at once haue behold both his princes mee thinkes , our sauiour now turned sampson's riddle into a prophesie , which hee expounded and fulfilled . did not out of the eater come forth meate , and out of the strong came there not sweetnesse ; when from the jawes of hell by christ came forth saluation ? now whiles the soule of our sauiour was triumphant in hell , his bodie was obedient in the sepulchre : his diuinitie being as his soule , till it recalled his soule , and made the whole christ change an age of three and thirtie yeeres into eternitie . loe , heere is the lion of the tribe of iudah , whose almightie strength vouchsafed to couch vnder the power of the graue ; and , loe , the glorious indignation of his loue , has rouzed him vp againe from the sloth of death ! will you behold how hee was raised ? behold how the potter workes vpon the wheele : he takes clay ; he makes it a vessell ; and this vessell being marred in the hand of the potter , he makes it againe , as hee best pleases ; christ was immortall clay , and earth purer then heauen ! when , by the wonder of omnipotency , the creator and the creature were made into one ; and of one matter did consist both the potter and his pot ! from this broken clay there did arise the same , and a renewed christ ! that hee rose in the earnest of a body , his owne mouth did testifie , when hee said nothing ; proouing it by the authoritie of food , which he did eate with his disciples . could any man in this point be yet an infidell ? if any could , see how he conuerts them ; hee lets thomas disgrace himselfe to a beliefe , and by his distrust mercifully and miraculously increase his faith ! can any doubt that hee was renewed in a bodie of glory , when he was full of god ? know you not that his body was indeed the temple of the holy ghost ? was hee not renewed in a body of glory , whom the doores that were shut , when hee entred to his disciples , did obediently acknowledge to be the king of glory ? and though hee were patient vnder death three dayes , yet since the first part of the first was spent before he died , and the last part of the last , after hee reuiued ; there was the number , but not the length of three dayes ; and thus hee made so short a change seeme rather a sleepe then a death . and , o , but to consider heere , as well the wonder as the change ! doe but imagine , that in the dawning birth of the morning , you saw the reuelation of a graue emulating the morning : a coarse rising with more comfort and glory then the sunne : a winding-sheet falling away as an empty cloud : the feet and hands striuing which shall first recouer motion ; the hands helping to raise the body ; the feet helping to beare both the body and the hands : the tongue so eloquent , that it can tell you , it can speake againe : the eares so pure , that they can perceiue the silence of the graue : the eyes looking forth of their tombes , as if they were glad to see their owne resurrection : would you not bee as much affrighted , as instructed with this power of a god ? would you not be turned into very coarses , to see this liuing coarse ! would you not be strucke as pale , as the winding-sheet you looked-vpon ? but , when all this shall bee done , as well in mercy , as in majestie : as well to raise you to a hope of eternall life , as to strike you with a remēbrance of a temporall death : as well to make you like vnto god , as to make you know you are yet not like vn-him : o , how will you then at such compassion dissolue with compassion ; as if you would hasten to the like resurrection ! how will you then kisse those hands , which , before you feared ? how will you then with stedfast eyes examine and adore the resurrection of that body , which is the hope and cause of the resurrection of our bodies ! for therefore did hee raise himselfe , that hee might raise vs , and so become the first-fruites of them that sleepe . but shall wee rise too ? and shall dust againe bee taken-vp , and breathed on ? shall euery man by this second adam be made as wonderfully , as the first adam ? and yet shall we want faith , when god wants not power ? or , shall we thinke it harder to vnite the bodie and soule , then to make them ? it were an impious discourtesie to deny that to god , which god denied not vnto his seruant . did not the widow of zarephah , thus receiue a sonne by elias , who yet was neither the father of it , nor the god ? nay , did not his seruant doe more for the shunamite , to whom hee promised a sonne before hee was conceiued , and restored him after hee was dead ? nay , did not the bones of this elisha giue life to one , that was as dead as themselues ; teaching him to confesse the mercie of a graue ? it is especially an act of the mercie of the liuing god to giue life to the dead : yet by a greater mercie hee makes it an act of his iustice ; freely binding himselfe to admit our boldnesse , not so much to to request as to claime a resurrection ? for shall the bodies of the saints bee more remembred by their tombs , then by their labours ? or shall they bee worse oppressed with death , then they were with their torments ? or shall their soules with an enuious inequalitie vsurpe and enioy the purchase of their bodies ? shall those eyes , whose deuotion did still watch or mourne , for euer want respect as much as sight ? shall those hands , that haue been free in extending themselues and mercie to the poore , be for euer bound by the ingratitude of death ? shall those knees that haue bowed with such willing reuerence , bee so held downe by the violence of mortalitie , that they shall neuer rise vp againe ? where are then thy teares o dauid , if thy eyes shall not enioy the happinesse of their owne sorrow ? where are then , o iob , thy faith and patience , if thy body bee now as much without hope , as it was before without rest ? where are then , o esay , thy victorious sufferings , if after the ignorant furie of the saw , and the schisme of thy bodie , thy bodie suffer a wilder dissociation from thy soule for tedious eternitie ? where are thy trauels then , o paul , if after thy christian geographie , and conquest of paganisme , thou liest for euer confined to the dull peace of a graue ? no ; the almightie , which made man with such wisdome of art , wil neither lose his glory , nor his worke ; but , as he made his greater heauen for his angels , so made he the lesser and mortall heauen of mans bodie for his soule , and will make it as eternall as his soule . there is more excellencie of workmanship in the soule : but more varietie in the bodie . the soule does more truly expresse god : but the bodie more easily . the soule judges best : but the bodie first ; and though the eye of the soule does behold the works of god more cleerely : yet does the eye of the bodie behold them more properly . nay , should the bodie not bee raised to life and heauen , how great a part of heauen and that life would be lost , whiles not enjoyed , and be as vnnecessary , as it is wonderfull ? god hath prouided joyes , which the eye hath not seene , nor the eare heard ; but , which the eye shall see , and the eare shall heare , and without the pleasure of a traunce , for euer possesse , as much without errour , as without measure . such honour will the creatour of our bodies doe to the bodies of his saints ; they shall acknowledge corruption , but ouercome it : they may in their journy be the ghests of the graue : but at last they shall bee the inhabitants of heauen . yet the lord cannot hereafter so much honour humane flesh by raysing it , as hee has already by assuming it . it was before his seruant , but now his companion . that was a resurrection of the flesh , when it was raysed vnto god : but the only resurrection of our flesh is , when it is raysed to the soule . at the day of judgement , though there shall be no marriages of sexes , yet there shall be of parts : when soules shall be vnited to bodies in so intire and inexorable a matrimony , that it shall admit no hope nor feare of a diuorce . neither need wee feare , in the jealousie of this match , the ignoble parentage of the flesh : since what it wants in birth is supplied in dowry ; and flesh is now become such refined earth , being made wonderfull in shape and office , that the soule may be thought to be scarce more noble , but that it seemes more reserued , by being inuisible . and yet you may obserue the bodies emulation : which fals before its resurrection , into such atomes of dust , that they are with as much difficulty to be seene as to bee numbred . but , notwithstanding that these principles of earth be thus diuided among themselues , yet are they not diuided against themselues , retayning still though not an appetite , yet an obedience to resurrection ; nature has not lost this , and god will supply that ; and as easily vnite as distinguish each dust . to yeild to this truth , is the creed of the creed . if therefore any man's faith in the assent to this mysterie , should bee as weake as his reason , hee may helpe both his reason and his faith , by his sense : by which they shall either be conuinced , or perswaded . if you will bee but as bold as antiquitie , you may propose vnto your selues the solemne poetry of the phoenix , a creature rarer then the resurrection , though not as admirable : in whose ashes you may find the fire of life , expecting but to be fanned to the resurrection of a flame ; as if this creature by the mystery of death , would by a fire both perish and reuiue ! but without the courtesie of supposition , you may in earnest behold the eagle shoot-forth new quils : wherewith may bee written and testified his endeauour of immortality . thus does god teach nature how to teach vs mysteries ; and without the magicall studie of the language of birds , to vnderstand without their voice , their secret instruction . but peraduenture you wil think , that to discerne this truth in the nature of the eagle , will require a sight as sharpe as the eagle's ; remooue then your eye from the foules of the aire , but to the trees wherein they nest ; and with a negligent view you may obserue , how after the nakednesse and death of winter , they bud afresh into life and beautie . yet why should we in the sloth of this easie contemplation studie so broad an object ? let our eye with more gratefull industrie confine its prospect to the small seed of corne ; and at least take the paines to see the paines of the husbandman . and shall wee not admire at the delightfull arithmetique of nature , to behold a seed , whose hope seemes as small as it selfe , by being cast away , to bee found ; by destruction to receiue increase ; and from the same furrow to haue both a buriall and a birth ! thus then we see that the body is able to shew that it selfe may rise : but now the soule will proue that it must ; and with such friendly eloquence helpe its first companion , that by the vnion of loue , it will preuent the resurrection . for , should the soule for euer want the body , should it not want both perfection & wonder ? is not the soule most perfect , when it is most noble ? and is it not most noble , when it is most bountifull ? and is it not most bountifull , when it giues life to the dead ? is it not likewise most full of wonder , when it is thus perfect in that which is imperfect ? when it mixes with corruption , and yet is incorrupt ? when it is most burthened , and yet most variously actiue ? thus , by this necessary inclination of the soule , the resurrection is as naturall in respect of the vnion , as it is aboue nature in respect of the manner . but now see the curious zeale of the soule ; it will not only haue a body againe , but in a precise societie it will haue only its owne againe . for the preseruing therefore of such numericall identitie , there shall bee wonderfully restored the substantiall vnion , which is but formally distinguished from the parts vnited . there shall be restored the personalitie , and lastly the natiue temperament , which does containe the indiuiduating dispositions , whereby such a matter has a pecullar appetite to such a forme . which matter by vertue of such inclination remaynes formally the same , though it may be varied by extention ; as when the infant shall be raysed into a man , the person shall bee enlarged , but not multiplyed . but the vnruly wit of philosophie will here demand , how they shall rise with their owne bodies , who when they liued , had not bodies of their owne ; being not only fed with the flesh of men , but descending also from parents nourished with the like horrible diet ? for , by this wild reckoning , there will bee such a genealogie of debt , that the bodie of the nephew must peraduenture be paid to the great grand-father . to which , some christians doe reply with as much impertinent deuotion , as vnwarrantable subtiltie , without necessity attributing to gods omnipotencie a totall supply of new bodies , which , for the preseruing the numericall identitie , shall bee endowed with the former temperature . but surely we ought to judge it a safer modestie , not to satisfie reason , then to offend religion . and , since we must rise in our old bodies without all sophistrie , wee may more temperately beleeue , that the diuine wisdome has decreed and prouided , that there shall neuer be any humane bodie , which shall totally consist of other humane bodies ; it being harsh to say , that the same body is raised , when there are only the same reproduced dispositions ; and as absurd to affirme , that such dispositions , being the speciall accidents of a former matter , should be transferd vpon another . you see then the sacred eagernesse of the soule ; it will neither loose nor change a dust ; nor will it only possesse , but also adorne the body . mankind shall feele and expresse a youthfull spring : the walking-staffe and the wrinkle shall bee no more the helpe and distinction of age : and death it selfe shall suffer climactericall destruction . o , how the wonder will almost out-act faith , when the infant and the dwarfe shall be made a proper man ! when the limbes exhaled with famine , shall bee replenished with as much miracle as flesh ! when the child that left its soule , before it left the wombe , shall in an instant without growth , be as bigge as the mother ! when sleepe shall bee commanded from the eye-lid , no more by care , but by immortalitie ! which shall chase death out of nature , and with importunate triumph cry-out vnto the graue , o earth , earth , earth , heare the voice of the lord ! thy dead men shall liue : with their primitiue bodies shall they arise : awake and sing you that dwell in dust : for your dew is as the dew of herbs ; by which blessing you shall bee made as glorious , as fruitfull . and since that fruitfulnesse is the gratitude of nature , let it remember vs as much to acknowledge as enjoy the mercie of that power by which wee rise ; and wee may most justly and easily remember by whom wee rise , by remembring him , by whom we fell . yet , if wee behold the originall of their humanitie , wee shall find , that they were both without sinne , and that the first adam had his best paradise within himselfe . but when hee was fallen by the weaknesse of the woman , that was made for his helpe ; neuer did woman prooue a strong helpe vnto man , before the virgin-mother of christ god and man ; and then , though the first adam had eaten vp the apple , the second adam swallowed vp death . he had before made the poore man take vp the bed of his sicknesse and walke : but hee himselfe was the first , that euer tooke vp the death-bed and walked . yet some , before our sauiour , borrowed a phantasticall resurrection , as saul's equiuocall samuel ; and some rose in earnest , but to die againe in earnest ; as supererogating lazarus , that paid to nature one death more then he owed . but our lord is risen with as much perfection as power , and with as much power as loue and glory . the poeticall chymiques tell vs of an alchymisticall man at the earth's center : who by a sphericall diffusion of his vertue , does like a subterraneous sunne improoue metals to a metamorphosis yet new . which , as it is bold in the fable , so by a deuout mythologie may bee made modest in the morall . and this secret workeman shall be our sauiour , whose vertue was so dispersed into the bowels of graues , that at his resurrection he improued carcasses into saints : who were the witnesses and attendants of his power . indeed to aduance the head without the members were so vnnaturall , that it were more like an execution then a preferment : and it were stranger to see a leader without his souldiers , then without his armes ; besides , were it fit , that when the master rises , the seruants should lie still ? thus then they were raised ; and as much to holinesse , as to life . it was not only a resurrection ; but also a consecration . christ was the first of them that rose , nay , he was the first-fruits of them . hee had the precedence both in order and vertue . the first-fruits were the first handfull as acceptable as ripe ; by a bountifull mediation obtayning holinesse and entertaynment for the rest . and this first offering did commend it selfe vnto the lord rather by the speed then the quantitie . the iew offered this at his owne home ; and it was as domestique as his thoughts : being a present of eloquent simplicitie , which at the same time did honour and ouercome the almightie ! o , how our sauiour made this figure solid , when at once he conquered for vs death and heauen ! hee was but the first handfull of corne , and yet as powerfull as small : making all the rest of a like holinesse , though not of an equall . but there were greater first-fruites , which the iew went to pay at ierusalem : and as the first were an offering of humilitie , so these of pompe : those did more set-forth the thankfulnesse of the labourer , and these the munificence of the lord. if you will take the word of the rabbines ( whom in the story of custome wee haue no more need to suspect , then they had to faigne ) when the husbandman carried-vp these fruits to the holy citie , hee had a bull went before him ; whose hornes were gilded , and an oliue garland vpon his head . this was the picture of his masters affection and estate ; as if by the impetuous beast hee would expresse the courage of his joy : by the gilded hornes the riches of his plentie : and by the oliue-garland the crowne of his peace . behold the displayed heraldry of his happinesse ! and that it might bee increased by applause , a pipe played before them , to charge all to take notice of it , vntill they came to the mountaine of the lord. shall not these first-fruits be likewise payed at our great resurrection ? shall they not bee brought to the heauenly ierusalem ? shall they not haue angels goe before them ? shall there not bee crownes likewise prouided ? and shall they not be vshered with the voice of a trumpet ? it was the sound which the iewes vsed at their brauer funerals ; and may it not then fitly bee vsed , when they shall awake againe from their tombes ? till christ was risen , those that were buried were dead : but if wee once but name him the first-fruits of them that rise , let vs no more say they were dead , but that they slept . yet all before the resurrection shall not sleepe : but some shal insteed of rising be only new-dressed , by being clothed with incorruption ; and so haue rather a change of rayment , then of life . they shall not put-off their bodies , but their mortalitie ; and bee made like christ both in the truth of the resurrection , and in the glory . the eutychian shall then confesse , that the two natures in christ are not mixt , though joyned ; and that his humanitie though exalted is not changed . the vbiquitary shall then see , that christ's body may be seene : and it shall certainly prooue , that it is not euery-where , by being not in the graue , whence it is risen . the pythagorean shall then recouer the possession and acquaintance of his vagabond soule ; and the saducy shall then arise in that body , in which he denied the resurrection of the body ; and with his bodily eyes see the errour of his soule . since then our redeemer is as eternall in his flesh , as in his god-head : since the souldiers feare acknowledged his resurrection , which their malice denied : since we must rise both by his authority and example : let our rising not only follow his , but also imitate it . as then the day of death and the peace of a sabbath went before the resurrection of our lord : so let the crucifying of our vices , and the quiet contemplation of eternall joyes goe before the glory of the resurrection . so shall it be vnto vs , as it was vnto our sauiour , a true passeouer , who passed thereby from this world vnto the father . so shall our hope bee as certaine as our rising : so shall our soules rise as well as our bodies , in that day of wonder ; when the last earthquake shall shake-vp death : when the oecumenicall voice of one trumpet shall bee lowd enough to whisper-vp drowsie mankind : when loose dust shal with the warmth and moysture of bloud bee kneaded into man : when the tribute of dispersed and deuoured limbes shall bee paid-in from all countries and creatures : when there shall be a resurrection of disease , of sleepe , of death , of the winding-sheet , of the graue , of rottennesse ; all which shall be purified into health , into watchfulnesse , into life , into a robe of glory , into a throne of glory , into immortalitie : when there shall bee a resurrection of earth and heauen , which shall be both renewed : when there shall bee a resurrection of god himselfe ; whose glory , which seemed buried in this world , shall illustriously arise in the face of heauen & earth : when there shall bee a new resurrection of our lord iesus ; who shall no more arise from the graue , but from heauen : when the iew and hell shall tremble , & those wounds of glory appeare , which are the bloudie seales of our saluation ! so raise vs then , o thou lord of life , vnto holinesse of life , that when these things shall come to passe , wee may not only rise in judgement , but also stand in it ; and in these bodies both behold and follow thee into thy heauen that glorious body prepared for the glorified bodies of thy saints ; where thy crucified body sits at the right hand of thy father : where thy glorious company of apostles praise thee : where thy goodly fellowship of prophets prayse thee : where thy noble armie of martyrs praise thee ! and with their bodies , o let our bodies find a labour to be learned in heauen , and let our soules euen there feele a new affliction , that whiles we cannot grieue enough that we cannot prayse thee enough , our increasing gratitude for our bodies resurrection , may be our soule 's eternall resurrection . the end . a sermon preached at christ-church in oxford on ascension-day , 16●● . 1. peter , 3.22 . who is gone into heauen , and is on the right hand of god , angels , and authorities , and powers , being made subiect vnto him . for man to goe into heauen , is almost impossible : for god to goe into heauen is impossible . to vnderstand then the wonder of christ's ascension , we might wish that our soules could but ascend like his bodie : which , whiles it was on the earth , receiued motion from his soule ; but when it left the earth , receiued motion from his diuinitie ; without which , that motion can now bee no more vnderstood , then it could then be performed . the greatest wonder of mans bodie has beene the structure : but the greatest wonder of this bodie is now the motion . the force of mans hand can make earth ascend towards heauen : but only the power of god can make earth ascend vnto heauen . man can raise earth aboue its spheare : but only god can fixe it aboue its spheare . this day you may see both these wonders : whiles the bodie is made as wonderfull as the soule : whiles the bodie is made the wonder of the soule ; and goes to heauen with as much ease , and with more weight . and indeed philosophie may seeme to haue come short at least of perfection , if not of truth , whiles it has discouered the effects of its owne ignorance , insteed of the causes of ascension and descension . which now seeme not to bee the workes of weight and lightnesse , but of sinne and innocence : seeing that a bodie free from sinne has learned to ascend ; and spirits loaden with sinne haue sunke themselues from heauen , to the punishment and center of sinne . and yet innocence is rather a preparatiue , then a cause of this wonder : a bodie cannot ascend without it ; a bodie cannot ascend by it . it has more power vpon the soule , then vpon the bodie : yet it has not this power vpon the soule . and as the soule cannot ascend by the power of innocence : so neither can the bodie ascend by the power of the soule . the soule can affoord vnto the bodie the motion of progression , but not of ascension : progression being made by the power of the soule , but by the parts of the bodie ; and it is a kind of friendly attraction , when one foot inuites the other to a succession of motion , by a succession of precedencie . but the ascension of the bodie cannot bee performed , but by somewhat that is aboue the bodie ; aboue it , not so much in place , as in power . the bodie can bestow vpon it selfe an equiuocall ascension , when a part of the foote shall be raised into the stature of the bodie : but this is rather an ascension in the bodie , then of the bodie ; nay , we cannot at all call it an ascension , but by leaue ; when the bodie has by chance an erect situation ; all other posture making it descend as much to the name , as to the simplicitie of extension . the foules of the aire also haue their ascension ; but it is as well by the aire , as in it ; and their cunning wing , which diuides the aire into away , compacts it into a helpe . thus do they ascend with an easie wonder : it being performed by the power of nature , and apprehended by the power of the vnderstanding . but for mans bodie to ascend , without the actiuitie of a wing , aboue the actiuitie of a wing , is so strange , that it was strange euen in christ's bodie ; nay , it might haue beene strange to his owne bodie : which had it not beene instructed by his diuinitie , might haue maruail'd at its owne motion ; and it did no lesse amaze heauen then possesse it ; making a great part of the angels thus behold earth , without descending to it . and this bodie ascended rather to heauen , then to god. the diuinitie was with it , yet did not ascend with it : since it does not change place , but fill all place . his soule did ascend with it ; yet did rather effectually change place , then properly : whiles it did only not change that bodie , which did change place . the whole person did ascend : not that the diuinitie left any place , where the humanitie had beene ; but that it was in euery place , where the humanitie was to be . and this ascension of christ's bodie was not only farre from the nature , but also against the nature of his bodie : which acknowledg'd the burden and tyrannie of our elements , till by resurrection it was refined into the libertie of a glorified nature , and taught to obey its owne preferment : which , the diuinitie so bestowed both vpon bodie & soule ; that they were almost not more neere vnto it , then like vnto it . and that they might be more like vnto it , the diuinitie became voluntarily as humble , as the humanitie was naturally ; and voluntarily made the humanitie as high as the diuinitie was naturally . which great worke of the ascension did not only need a diuinitie to performe it , but also to perswade men , that it could bee performed ; the beliefe of the ascension being the next wonder to the ascension . as then god did effect it , so he did teach it : he humbled himselfe to man ; hee humbled himselfe in man : making the degrees of his instruction descend by the degrees of mans apprehension . and first he did discouer the possibilitie of ascension to the vnderstanding : by which wee doe as truly as moses , though not as cleerely , see enoch's ascension ; which was not , for ought we know , seene by any eye , but the eye of the vnderstanding : the ascension of his bodie being no more discerned then the ascension of his soule . god tooke him bodie and soule : his bodie being by a holy obedience to his soule made so like his soule ; that it did ascend as easily ; nay , as soone as his soule . holinesse , which to other men is a resurrection of the soule , was to him a resurrection also of the bodie : which was refined without the deliberate corruption of a graue ; it was refined sooner then it could be corrupted ; it knew no graue but sinne : from which it did ascend , as it did ascend from its owne mortalitie : but his soule did first by righteousnesse ascend in his bodie before it did ascend with his bodie . god tooke him to himselfe ; leauing his storie to posteritie and faith : as if he would teach the world by this inferiour proportion , that ascension should be an object of faith . the next apprehensiue facultie in man , to which god descended to teach it the possibilitie of ascension , was the phantasie . thus iacob saw the angels goe vp to heauen : though this was an ascension but by the helpe of a ladder ; and that helpe , like that ascension , but in a dreame ; and the bodies which ascended were but like a dreame , hauing no more substance , then a dreame . but saint paul did by the phantasie not see the ascension of another ; but enjoy one himselfe ; and to that degree of truth , that hee doubted whether his bodie did not as much possesse heauen , as the vision possessed his bodie . at last the diuine instruction taught the ascension to the sense : it taught the ascension of the bodie to the bodie . thus did elisha see eliah ascend : he saw him ascend like the fire in which he did ascend ; in which he did ascend , till he ascended aboue it . hee saw the state of his ascension in a chariot ; he saw the speed of his ascension in his horses ; he saw and he heard the whirle-wind in which eliah suffered a triumph and rapture of his bodie ; as other prophets had suffered a rapture only of their soules . nay , elisha's touch too did apprehend the ascension ; whiles it tooke vp the mantle that did ascend ; for the mantle too had an ascension , though not to heauen , yet toward heauen , and to the working of miracles . but all elisha was but a witnesse of this ascension ; whiles god tooke-vp eliah , and left the prophet with elisha : whom he clothed not so much with the mantle , as with eliah ! but if you would heare of one , that had gone toward heauen and come downe againe , as if he would be a witnesse of his owne ascension , you may remēber abacuc ; with whose story wee may bee satisfied , as much as daniel was with his prouision ; whom yet if carefully we will obserue , we shall perceiue him cast into the lions denne so late in the euening , and deliuered thence so early in the morning , that there will bee no more need , then there was time for the ascension of abacuc , and the miracle of the dinner ; nay , had it come , it would haue beene as great a miracle , to haue kept the lions from the food , as to haue kept them from daniel ; and had abacuc liued till daniel's imprisonment , he would indeed haue had need to bee carried , though his journie had beene farre shorter , then from iury to babylon . thus did death make this prophet preuent this ascension of his bodie , by an ascension of his soule . but simon magus did ascend in earnest : nay , and hee prooued it too , by descending in earnest . only it was an vntoward ascension : he did ascend by the power of the deuill ; but hee descended by the power of god ; he descended to that power , by which he ascended . now as this sorcerer was made to descend by the prayers of saint peter : so saint thomas of aquine ( as some haue told vs ) ascended by his owne prayers ; hee ascended without presumption a foot or two . which petty ascension may serue for a mannerly miracle ; if the saint-maker's eyes were not as dimme as his deuotion ; and by an apocope of that saint's bodie , mistooke not his knees for his feete , vpon which peraduenture hee stood praying ; and the mistake was as easie as the miracle . but wee haue heard of some dead bodies that haue ascended ; thus some haue buried moses in heauen , striuing to make his tombe as famous as his holinesse ; and belike lest the deuill should haue made his body an idoll , they sent it to his soule to make-vp a saint . and some haue sent the bodie of the blessed virgin thither , with much reuerence and opinion , though as farre from vse as from certaintie . and some haue giuen two or three little ascensions to her temple : which is pleased as yet to be honoured at loretto ; which is pleased as yet to honour loretto , & make that place ascend aboue other places , by not ascending from that place . nay , the turkes too boast of an ascension , not of a temple , but of their mahomet ; though had this beene , it had beene an ascension without a resurrection ; an ascension not so much of his carcasse , as of his coffin : which being of iron has beene reported to ascend to the roofe of his temple , or rather to the secret vertue of many load-stones fixt with as much secrecie in the roofe of his temple . yet euen this ascension also will proue to be the worke rather of poets , then of load-stones . which can indeed make iron ascend , nay , make other load-stones ascend from the cōmon center ; though they themselues , if not violently sustained , doe naturally descend and acknowledge the common center . yet since without respect one to another , each does attract with an absolute intention ; and since the application in such attraction is most aptly made from some point in the stone to some point in the iron : the defect of such forme in the iron , and the number of the stones , which was inuented to helpe the inuention , does with the honestie of philosophie quite betray it ; since the iron by a confused command of its dutie , could not apply it selfe to any one , and therefore not to any . and thus you see that mahomets presumptuous sinnes did ascend higher , then his bodie , or then the inuention of his idolaters . but if we would see a low ascension , and yet a wondrous one , we may behold our sauiour's walking vpon the water : which was an ascension in respect of nature , though not of our sauiours person : it was an ascension of his power , though not of his person : nay , it was an ascension of his person , because it should naturally haue beene a descension of his person . and least wee might thinke that this ascension could only bee effected in christ's person , as it could be effected only by his power , he did effect it in peters person ; and though he needed christ's hand , as much as his inuitation , yet was it his vnbeliefe that was heauier , then his bodie . but christ's bodie was at last to ascend aboue all the elements , except so much of them as composed his bodie : which ascended to immortalitie fortie dayes sooner , then it ascended to heauen ; and now as much required to be placed aboue the place of our bodies , as it was aboue the condition of them . when therefore he was to ascend , he led his disciples out of ierusalem ; it was the first degree of his ascension to separate himselfe from the trouble of the citie ; to separate himselfe from the impiety of that citie : whose malice , whiles it was increased in procuring his death , was admirably deluded in procuring his ascension . hee led : his disciples vnto mount oliuet ; a place from whence his prayers had often ascended , as now his person . it was not farre from bethanie , a village not great ( it seemes ) either in people or sinnes ; and so peraduenture as neere to the benefit of the ascension , as to the ascension . and being now to goe vp to to the kingdome of god , he discourseth to his disciples of the kingdome of god ; as if their eare should prepare their eye ; whiles he himselfe will make himselfe the illustration and proofe of his owne doctrine . yet to shew the truth of his loue , as much as the truth of his words , first be lifts-vp his hands , at which they lift-vp their eyes and hearts ; and then hee lift-vp his voice and blesses them . see , with what kind preuention hee supplyes his future absence by his present blessing ; hee makes his blessing the deputie of his person : which whiles they behold with eyes as earnestly fixt by loue , as they could be by death , behold hee ascends , and they lose the sight of him , sooner by a cloud , then by distance . which shortnesse of the the pleasure of their sight was happily supplied before , by the intention of their sight . his bodie was but a cloud to his diuinitie ; and now his body ascends in a cloud : which did as eminently shew his power , as it concealed his person . a cloud full of god is the chariot of his triumph ; and the curtaines of his chariot are the wings of cherubins ! lift vp your heads , o yee gates , and bee yee lift vp , yee euerlasting doores , and the king of glory shall come in . but whiles the apostles stedfastly gaze after him , as if they would turne their eyes into perspectiues , or attend him as farre with their sight as with their desire ; behold their passion is not satisfied , but changed ; and heard by them , to saue them the labour of gazing , they behold insteed of one christ two angels ; and their white apparell insteed of a cloud ; though their number was not so much for a supply of christ , who was gone into heauen , as for a more ful securitie of his returne from heauen . the expectation whereof , if any shall thinke tedious , they may ascend after him , & peraduenture before his returne ; not by seeking the impression of his footsteps on mount oliuet , but by finding the ready way in his precepts : by which wee may ascend to the vnderstanding of his ascension : by which wee may ascend to the height of his ascension . which was aboue all the heauens , that eyther philosophers or the starres had beene acquainted with ; nay , into that heauen , of which copernicus might without errour haue said , that it stands still ; the heauen in which the saints rest like the heauen ; the heauen in which christ rest's like the saints . and yet you shall not only see his ascension into this heauen , but you shall see also his ascension in this heauen ; that was the ascension of his person , but this of his glory . enoch and eliah ascended to this heauen : but you shall see christ iesus in this heauen ascend to the right hand of god! behold this day the humanitie made the favourite of the diuinitie ! behold christ on the right hand of god! o what a spectacle would this haue beene for herod and pilate ! they would haue cryed out that their worst hell had beene from heauen ; and to haue scaped the horrour of this sight , they would haue chosen vtter darknesse ! but behold christ on the right hand of god! in whose right hand are pleasures for euermore ! and yet can wee behold those pleasures , which no eye hath seene ? nay , can we behold the hand in which those pleasures are ? nay , can the hand be found , that wee might behold it ? shall vvee dresse the almightie with shape ? and by an idolatrous gratitude bestow the figure vpon god , which hee has bestowed vpon vs ? shall we giue hands to him , that were not able to giue them to our selues ? no , wee giue not hands vnto him : but he giues them to himselfe ; yet hee giues them not for himselfe , but for vs ; not to assist himselfe , but instruct vs. he makes vs vnderstand his greatest fauours , by his lesse fauours ; and so by this happinesse in their vse , makes his lesse fauours greater . he teaches vs the parts of christs triumph by the parts of our bodie : and makes it as easie in some measure to distinguish betweene the glory of christ and of the angels , as betweene our right hand and our left ; as betweene gods right hand and ours ; nay , to judge of gods right hand by ours . in the right hand of man is his strength : and the almighty calls his owne strength his right hand . the right hand of man , nay , euery right side limbe of man is by situation and power of that prioritie by nature , that as if god had shewed the sacred vnion and distinction of sexes in the same body , our left limbes are but female limbes ; and so our left hand may be a helpe vnto our right : but our right is a defence vnto our left . and this courteous purpose of nature , as it is alwayes promoted by exercise : so was it more singularly by wit and courage in those amazonian warriers ; who conueighed their right pappe into their arme , bringing-vp that , as the heire of their strength , and prouiding victory for its inheritance . and yet these were not monsters , but wonders ; whiles they had not two right armes , but a double one . but nature it selfe without this supportment of vse and art , has built the right arme vpon the foundation of a greater bone , then the left : that if these bones were brought to the justice of the balance , wee should with no lesse admiration then truth confesse the right to exceed the left in weight and mystrie . and as nature has thus honoured our right hand , so likewise has custome . it is the hand wherewith wee command , as if it claimed to her the scepter of reason , and would expresse as well the majestie as the purpose of the will. it is the hand wherewith wee direct , with courtesie in part performing our owne command , whiles with skill we teach it . it is the hand wherewith we promise , in which forme of couenant the hands of men we so firmely vnited , to professe the intended vnion of their word and deed . it is the hand wherewith we blesse , wishing the strength of our hand to be the embleme of our blessing . it is the hand wherewith we defend , and which by the artificiall mercy of protection , we can bestow vpon another , and yet nere part from it . it is the hand wherewith we honour , as if he whom wee place at our right hand ▪ were as deare vnto vs as our right hand ▪ thus our right hand implies all that we can giue : but does gods right hand imply all that hee can giue ? heere let vs with reuerent comparison and delight behold god and christ , christ with god , at the right hand of god ; the neerenesse presenting them both to the same view ; the neerenesse expounding them both by the same view . it is supreame glorie with god to haue equall glory of diuinitie with god ; and christ had this , the supreame part of christ , his diuinitie : which since it did from eternitie enjoy such equalitie , this is rather to bee the right hand of god , then to be at the right hand of god : to be at the right hand of god , being a triumph which christ could not receiue before his hypostaticall vnion ; a triumph , which hee did not receiue till after his ascension . leauing then only vnto wonder , such wonders of his right hand , we may only behold the pleasures ( though they are wonders too ) the pleasures in that hand ; and not without pleasure consider the difference betwixt his hand and ours : since ours venters to be but the gypsie-prophet of our owne successe ; but his right hand of truth and bountie , does by a catholike and vnfeigned palmistrie , shew the blessings prouided for other men ! and o how admirable are the blessings of the man christ iesus ! blessings that more encompasse him then the cloud hee ascended in ! blessings as ineffable , as his generation ! blessings as immense , as his loue ! blessings as inseparable , as his diuinitie ! blessings as exquisite , as his torments ! o how are those hands , those feet , that side , which vnderstood the point of the naile , & of the speare , and of the iew , made now as impenetrable , as the hearts that prepared them ; made now as glorious as the patience that admitted them ! the face , which receiued spittle as vile almost as the mouth that sent it , how does it now shine like the sun in his strength , that now for the brightnesse of it , the souldiers could not see how to spit vpon it ! the head , which did no more desire a crowne , then a crowne of thornes ought to bee desired , how is it now crowned with the merit of that bloud , which the thornes did shed ! with the mercy of that bloud , which was readie to forgiue those that shedde it ! the soule , which was so intentiue to its owne sorrowes , that it almost forgot to animate the bodie , for which also it in part did sorrow ; how is it now delighted as much with the societie of the soules , whom it has deliuered , as with its owne righteousnesse , by which it deliuer'd them ! o happy saints , who in peace behold our sauiour in his triumph of peace ! a triumph attended by the peacefull melchizedeck : who now insteed of blessing abram , does with abram blesse the god of abram ; and insteed of presenting bread and wine , the blessings of peace , presents himselfe a king and priest of peace ! a triumph attended by the peacefull solomon : from which seed of dauid god would not take away his blessings for euer ; nay , in his mercy hee has for euer giuen him more blessings , then hee had women and children ; and has now requited his temple with a temple ; which more exceeds solomons in wonder , then his exceeded gods in the leisure of the building ; his being the worke & study of seuen yeeres , but gods being the work but of a day ; nay , but of the first instant of gods first day ; a day when yet there was no sunne wherewith to measure a day ; a day when yet there was no man , for whom to measure a day ! a triumph attended by the peacefull ezechias : who now is in a temple safer from sennacherib , then sennacherib was in his owne temple from his owne children ; who now is at more rest , then the sun was in his diall ; in which though it went not forward , yet it stood not still ; and now his repreeue from death for fifteene yeeres is liberally improued into eternity ! a triumph attended by the peacefull iosiah : who insteed of celebrating his solemne passeouer , does now feast with the true lambe himselfe ; and though that peacefull iosiah did not end in peace , yet by that end he now enjoyes a peace ; a peace as harmelesse as that lambe , with which he enjoyes it ! a triumph now attended also by our peacefull iames : who so loued peace , that hee lost his owne , whiles he studied ours ; who so loued peace , that excepting the combates of each christian with himselfe , hee would not haue had the church to bee militant heere on earth ; making it almost triumphant heere on earth ; who loued peace , as much as the priest ought to doe ; nay , who loued peace as much as he loued his priest ! and now hee is ascended thither , where only is to bee found a peace equall to his loue of peace ; and now without going to spaine , wee can find a saint iames , saint iames of britaine , defender of the faith and the cleargie ! o happy saints , who doe in peace attend our sauiour in his triumph of peace ! and o the happinesse of holy stephen ! whose eie was as full of wonder , as his soule of grace ; and did so stedfastly looke vp into heauen , as if his eye had imitated the constancie of his soule . and hee beheld with that zeale of looke , the sonne of man in his triumph of zeale : which was so raised against stephens persecutors , that he stood-vp at the right hand of god ; as if for his seruants sake , had it beene possible , hee would haue ventured againe among the iewes ; his loue making him readie to forsake his glory , rather then his saint ! whom yet he deliuered from their crueltie , whiles hee seemed not to deliuer him . hee deliuered him from their crueltie by their crueltie ; and by the speed of death , rescued him into heauen ; whiles he was as constant in his prayer , as in his death . and it seemes his prayer was heard for saint paul : whos 's first zeale did not more delight in saint stephens persecution , then his second zeale delighted in saint stephens zeale ; and now with joy both doe attend vpon our sauiour in his triumph of zeale ! and o the happinesse of diuine iohn ! who heere on earth had the honour to see our sauiour in heauen in his triumph of honour ! and he saw the elders fall downe before the lambe , imitating the humilitie of the lambe ; and by the imitation presenting vnto him the remembrance of his owne humilitie ; and they triumphed more in their dutie , then in their age ; and by fruitfull gratitude , gaue honour to themselues , whiles they gaue it to the honorable sonne of god! and now saint iohn is become a part of that wonder , which hee wondred at : whiles by his owne ascension hee increases the number and triumph of those elders ; hauing put off his own bodie , that he might bee neerer to our sauiours bodie . o happie saints , who are neere the right hand of god , whiles they are neere him who is at the right hand of god! whose dwelling seate is at the right hand of god ; a seate which the malice of the iew cannot reach vnto ; nay , which the prayer of the iew cannot reach vnto ! whose judgement-seate is at the right hand of god ; nay , the judgement-seates of his saints are at the right hand of god : for they also with him shall judge the twelue tribes of israel . yet marke the prerogatiue of our sauiour : they shall with him judge the world , but only he shall saue it ! and againe , marke the prerogatiue of our sauiour : by which hee is as wonderfully distinguished from them , as hee is by his loue vnited to them . as then you haue beheld the ascension of his glory , so in this ascension now behold a jealous ascension , an incommunicable ascension of his power ; angels and authorities and powers being made subject vnto him ! the glory of a prince is in the multitude of his people : the greatnesse of a prince in the power of his people ; but the greatest power of god is in himselfe ; yet hee communicates a great power vnto his angels . to know the number of whose angels , is as much beyond our abilitie , as beyond our vse ; and it is enough glory vnto god , that wee know their number to bee so great , that we cannot know it . to know the power of the angels is as easie as to know our owne weaknesse : of which , our bodies are able to instruct our soules . but to define the orders of the angels , is not an act of man's knowledge , though it has beene of phansie ; but like some to build the angels nine-storie-high , were such a piece of architecture , that virtuoius himselfe would haue thought it to haue no more art in it , then safetie : and hee would haue beene as much confounded with wonder , as the building would bee with its owne height ! besides it would exceed the tower and vanitie of babylon : the foundation of this angelicall tower being higher then the top of that . yet that of babylon would in one respect exceed this ; since that had a stronger foundation , though not a wiser . but peraduenture these dionysian builders layd their foundation vpon a dreame , and tooke their imitation from iacobs ladder : vpon which because iacob did behold angels , they haue by finer workmanship rea●ed a ladder of angels ; and that the inuention might seeme new by the seene , as his ascent reacht vnto heauen , so these are made to reach vnto god. whose wisedome has indeed distinguished his angels , but rather by their imployment then their nature : as he has distinguished the soules of men , not by their offence , but their endowments . thus some of his angels are seraphins : whose loue is as hote as fire ; whose loue is as pure as fire . some are cherubins : the intuitiue expedition and extent of whose knowledge may be named and figured by a wing . some are thrones : who are safe from the feare of gods judgements , whiles they are made the seats of his judgements , the ministers from whom his judgements are sent forth . you may descend to dominions , principalities and authorities : but this middle region of the angels is so full of clouds , that we can only see the clouds , through which wee cannot see . you may descend yet lower , to powers , arch-angels and angels : and yet thus neere we shall be troubled with mists , that we can scarce see our hand , wherewith to point-out the differences . besides , the almightie can as easily appoint the change of their offices , as their offices ; and by the weight of his message promote an angell into an archangell ; or hee can send the same angell to balaam and to his asse ; or hee cannot only change their offices , but also mixe them ; making the same angell that killed the first-borne of the aegyptian , preserue the israelite to confesse the distinction . and because this distinction is rather the cause of thankefulnesse , then the effect of curiositie , let vs more consider their strength , then their heraldrie ; yet rejoyce more in their obedience then in their strength ; they being all made subject to our sauiour ; all , whether they are angels of authoritie to declare his pleasure , or angels of power to execute his pleasure . and it is his pleasure that as they are subject to him , so they shall bee subject for vs. it was for vs that he sent two angels to be a witnesse and an effect of his ascension . it was an angell deliuered peter from the prison , and kept him safer then the jailou● could . it was an angell deliuered paul from the wrath of the tempest , which was not so obedient to the angell , as the angell was to paul. and when at the last day the trumpet shall found , the angels shall make as much speed as the voice of the trumpet , and bee as officiously obedient as the bones of the dead : which they shall raise and attend , at that last ascension . and then shall they waite for euer after , rather vpon the person then the message of their prince christ iesus ; of our prince christ iesus . who is ascended to rayse vs to an ascension of faith ; by which , it being of things not seene , wee doe not only honour the person in whom wee trust , but modestly oblige him ; and thus the skilfull mercie of our sauiour vouchsafes to make himselfe beholding to vs , by his owne work , for his owne worke , for our faith in his absence ; rather then to make vs beholding vnto him for our delight in his presence . hee ascended therefore to rayse vs likewise to an ascension of hope : which has obserued his loue to bee so vnited to his power in his assumption of our nature vnto his nature : that by the great act of his ascension , it likewise expects the assumption of our persons vnto his person . hee ascended likewise to rayse vs to an ascension of loue : which being like fire ought to ascend : and being purer then the fire ought to ascend aboue the fire ; and since the fire can ascend to heauen , loue ought to exceed it , and ascend into heauen . into which holy place our high priest is entred , not so much to begge pardon as to giue it ; and by his entring into this holy place , that he might make the certaintie of our peace equall to the mysterie of it , he has prooued our priest to be equall to our god. hee had before made man but little lesse then the angels : but now the man christ iesus is aboue all the angels : to whom enoch's ascension was newes , but this amazement ! and as it was their singular wonder , so let it be our singular joy . and indeed we may well rejoyce , when by ascension we shall bee purged from the melancholy of our humanitie : when our faith shall be happily lost into sight : when wee shall bee past hope , not by despaire , but by possession : when we shall be more transported by loue , then by angels : when we shall bee no longer their charge , but their company : when god shall so delight in vs , that if wee could sinne , we should be proud , that hee so delighted in vs : when we shall so delight in god , that if there could bee sorrow in that delight , we should bee sorrie , that wee had not alwayes delighted in him ; and the eternitie of this delight , shall be an ascension of this delight . o happy and full vision , when iacob shall not dreame that hee sees angels goe vp to heauen , but shall goe thither himselfe ; and now adore the angell , whom once he wrestled with : and as he then would not part from him , till he had a blessing , so now he neuer shall part from him , because he has this blessing ! o happy and full vision , when moses shall see the face of god and liue ; nay , when he shall liue , because hee sees the face of god! when moses his face shall shine so bright , that now it would shine through his veile ; and yet his righteousnesse shall bee more glorious then his countenance ! when now hee shall not need to goe to the top of mount nebo , to see the land of promise ; but on the top of this holy hill , enjoy the true land of promise , and the god that promised it ! o happy and full vision , when simeon shall with more joy bee taken vp into heauen , then he tooke-vp the child iesus into his armes ; and shall find himselfe more increased in joy , then the child his sauiour increased in stature ; when hee shall see his sauiour honoured at the right hand of god , who once vouchsafed to honour simeons armes ! o happy and full vision , when peter shall see himselfe as much transfigured as christ ; when peter shall see christ more then transfigured ; and now shall with delight behold our sauiours face , when before for feare he fell vpon his owne ! o happy and full vision , when paul shall so see christs bodie in heauen , that he shall know himselfe to bee there in bodie ! when iohn shall no more need to see the new ierusalem come downe from heauen , but shall goe-vp vnto it ! vnto which , o thou lambe of god , grant that by the imitatiō of thy innocēce , we may ascend : that we may ascend to that ierusalem , by thy light , who art the light of that ierusalem that the sight of thy triumph may bee our triumph : that our petitions may now so ascend , that they may make way for the ascension of our soules and bodies : that with thy cherubins and seraphins continually wee may cry , holy , holy , holy , lord god of sabbaoth ; who doest now with victorie rest from thy passion ; and though wee cannot hope , for the glory of thy right hand , vouchsafe vs the protection ! heare thou that sittest at the right hand of god the father , and haue mercie ! for thou only art holy , thou only art the lord , thou only o christ , with the holy ghost , art most high in the glory of god the father ! heare o thou that sittest at the right hand of god , and haue mercy ! and let thy mercy make our ascension a witnesse and part of the glory of thy ascension . the end . emmanuel, or, god-man a treatise wherein the doctrine of the first nicene and chalcedon councels, concerning the two natures in christ, is asserted against the lately vented socinian doctrine / by john tombes ... tombes, john, 1603?-1676. 1669 approx. 294 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a62866 wing t1803 estc r5748 12527345 ocm 12527345 62675 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62866) transcribed from: (early english books online ; image set 62675) images scanned from microfilm: (early english books, 1641-1700 ; 949:13) emmanuel, or, god-man a treatise wherein the doctrine of the first nicene and chalcedon councels, concerning the two natures in christ, is asserted against the lately vented socinian doctrine / by john tombes ... tombes, john, 1603?-1676. [8], 227, [1] p. printed for f. smith ..., london : 1669. reproduction of original in union theological seminary library, new york. table of contents: p. [5]-[7] errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. nicene creed. socinianism -controversial literature. 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion emmanuel ; or , god-man . a treatise wherein the doctrine of the first nicene and chalcedon councels , concerning the two natures in christ , is asserted against the lately vented socinian doctrine . by john tombes , b. d. isa. 9. 6. for unto us a child is born , unto us a son is given , and the government shall be upon his shoulder : and his name shall be called wonderful , counsellour , the mighty god , the everlasting father , the prince of peace . london , printed for f. smith at the sign of the elephant and castle without temple-bar . 1669. imprimatur , ex aed . lambethanis martii 8. 1668. tho. tomkyns r. r in christo patri ac domino domino gilber ▪ to archi-ep . cant. a sacris domesticis . to the reader . whereas this treatise begins with mention of christs words , mat. ●6 . 10 , 33. which carry a shew of impertinency , i think it fit to advertise thee that indeed this is but a s●red of a treatise concerning the kingdom of god , and licensed under the title of theocracy , and because of a writing against the divine nature of christ not long afore vented ( which i was not aware of when i composed it ) i yielded to the motion of publishing this by it self , it being suggested to me , that so printed it would be useful and seasonable , which having told th●e of , i crave thy prayers for him who is thine in the service of our lord christ. john tombes . the contents . sect. 1. the god whose kingdom is to be sought is the father of our lord jesus christ. sect. 2. jesus christ is the son of god in the sense professed in the nicene creed . sect. 3. christs being god in the sense of the nicene creed , is proved from john 1. 1 , 2 , 3 , 4 , 5 , 9. 10 , 14 , 15 , 18. sect. 4. the exceptions against the proof of christs god-head , from john 1. 1 , &c. are set down . sect. 5. the sense of john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. given by the adversaries , is reselled . sect. 6. the reasons of the adversaries exposition of john 1. 1 , &c. are shewed to be insufficient . sect. 7. christs generation before the world was is proved , from john 8. 58. sect. 8. christs being before the world was , is proved from john 17. 5. sect. 9. col. 1. 12 , 13 , 14 , 15 , 16 , 17. is urged to prove the god-head of christ. sect. 10. the proof of christs god-head , from col. 1. 12 , 13 , 14 , 15 , 16 , 17. is vindicated from exceptions . sect. 11. heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13. are urged to prove the assertion of christs god-head . sect. 12. the argument from heb. 1. 2 , 3 , 4 , 6 , 8 , 9 , 10 , 11 , 12 , 13. is vindicated from exceptions . sect. 13. heb. 7. 3. is urged to prove the eternal son-ship of christ. sect. 14. christs kingdom is the kingdom of the son of man , so termed according to his excellency above all men . sect. 15. christs consubstantiality with the father , according to his deity , with us , according to his humanity , as the chalcedon councel determined , is asserted and proved from john 1. 14. acts 2. 30. rom. 1. 3 , 4. and 9. 5. sect. 16. the exception against the argument , from acts 2. 30. rom. 1. 3 , 4. rom. 9. 5. is set down . sect. 17 this exception against the argument is refuted . sect. 18. the consubstantiality of christ with the father and us , is proved from 1 tim. 3. 16. sect. 19. the exceptions against this proof . sect. 20. these exceptions are refelled . sect. 21. the same consubstantiality of christ is confirmed , from 1 pet. 3. 18 , 19 , 20. gal. 4. 4. rom. 8. 3. 1 john 4. 2. heb. 2. 14. and 10. 5. john 16. 28. sect. 22. christs consubstantiality with the father and us , is proved from philip. 2. 5 , 6 , 7 , 8. sect. 23. the exception against this argument is recited . sect. 24. the text is explained in order to the refelling of the exception . sect. 25. some objections against the proof , from philip. 2. 5 , 6 , 7 , 8. are answered , particularly objections against expounding the form of god , philip. 2. 6. of the state of empire . sect . i. the god whose kingdom is to be sought is the father of our lord jesus christ. being taught by christ to pray , mat. 6. 10. thy kingdom come , and ver . 33. to seek first the kingdom of god ; it is necessary we know what is meant by the terms [ god the father , the son. ] for explaining whereof we are to consider that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated god answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as i shew in my oath-book lect . 1. sect . 5. ) in its common notion , notes any numen , divine power , which is worshipped , whether real or nominal : agreably to which st. paul tells us , 1 cor. 8. 4 , 5 , 6. as concerning therefore the eating of th●se things that are offered to idols , we know that an idol ( though worshipped as god by deluded gentiles ) is nothing in the world ( hath no power to do good or hurt ) and that there is none other god but ons : for though there be that are called gods , whether in heaven or upon earth ( as there be gods many and lords many ) but to us there is but one god the father , of whom are all things , and we in or for him , and one lord jesus christ , by whom are all things , and we by him : where it is observable that the term [ one god ] is attributed to the father , to wit of christ , who as he is stiled ephes. 1. 2. our father , so v. 3. the god , and father of our lord jesus christ ; who is therefore frequently termed in the writings of the evangelists , especially st. john by our lord christ the father and his father , and distinction is made between one god and one lord , as in this place , so also 1 cor. 12. 5 , 6. ephes. 4. 5 , 6. ( it is 1 tim. 2. 5. one god , and one mediatour between god and men ) and accordingly the apostolical salutations , benedictions , prayers , and valedictions run thus , rom. 1. 7. 1 cor. 1. 3. 2 cor. 1. 2. ephes. 1. 2. philip. 1. 2. col. 1. 3. 1 thes. 1. 1. 2. thes. 1. 2. grace to you , and peace from god our father , and the lord jesus christ with addition of mercy , 1 tim. 1. 2. 2 tim. 1. 2. tit. 1. 4. from god the father . 2 cor. 1. 3. blessed be god even the father of our lord jesus christ. 2 cor. 13. 14. the grace of our lord jesus christ , and the love of god , ephes. 1. 3. blessed be the god and father of our lord jesus christ. ephes. 3. 14. for this cause i bow my knees unto the father of our lord jesus christ. col. 1. 3. we give thanks to god and the father of our lord jesus christ , praying alwaies for you . 1 thes. 1. 2 , 3. we give thanks to god alwaies for you all making mention of you in our prayers , remembring without ceasing your work of faith ; and labour of love , and patience of hope , in our lord jesus christ , in the sight of god and our father . james 1. 1. james a servant of god , and of the lord jesus christ. 2 pet. 1. 2. grace and peace be multiplied unto you , through the knowledge of god , and of jesus our lord. 2 john 3. grace be with you , mercy and peace from god the father , and from the lord jesus christ the son of the father in truth and love . and accordingly where the word [ god ] or [ father ] is put simply it is distinctly applyed to the father of our lord christ , rom. 1. 1 , 3 , 4 , 8 , 9 , and 3. 25 , 26. and 5. 1 , 2. 8. 10 , 11 , 15. and 6 , 4 , 11 , 23. and 7. 4. 25. and 8. 3. 17. 33 , 34 , 39. and 10. 9. and 14. 17 , 18. and 15. 5 , 6 , 7 , 8 , 9. 16. 17 , 19 , 30. and 16. 20. 26 , 27 , 1 cor. 1. 1 , 2 , 9. 24 , 30. and 3. 23. with many more both in the epistles and other writings of the new testament in which god is distinguished from the lord christ , and is therefore meant of the person of the father , concerning whom the apostle doth expresly say , 1 cor. 11. 3. i would have you know , that the head of every man is christ , and the head of the woman is the man , and the head of christ is god. in like manner arch-bishop usher in his diatriba about the ancient apostolical creed of the roman church , and other forms of faith wont to be propounded in catechism and baptism both by the western and eastern christians tells us , pag. 13. out of rufinus , that almost all the eastern churches do thus deliver their faith : i believe in one god the father almighty , and in the following speech , whereas we say , and in jesus christ his only son our lord , they deliver it thus , and in one lord our lord jesus christ his only son , which he shews in the shorter and larger cre●ds hierosolymitan , alexandrian , that of eusebius caesariensis recited at the first nicene councel , and with some addition assented to as their creed dr. pearson exposition of the 8th . article , we have already shewn that the father is originally that one god , which is deried by none . hereby we may understand who is meant by [ the father ] to wit , the father of christ , and therefore the kingdom is termed by christ the kingdom of his father , matth. 26. 29. because it is appointed or delivered to christ by the father , luke 22. 29. matth. 11. 27. and 28. 18. john 3. 35. and 5. 19 , 20 , 21 , 22 , 23 , 26 , 27. and 13. 3. act● 2. 33. 36. 2 pet. 1. 17. and in all his administrations christ expresseth his aim not to be his own , but his fathers glory , john 8. 50. 54. and 14. 13. sometimes it is termed the kingdom of their father , mat. 13. 43. because god appoints it to the saints , luke 22. 29. and 12. 32. and therefore christ saith , mat. 20. 23. to sit on my right hand , and on my left is not mine to give , but it shall be given to them for whom it is prepared of my father , mat. 25. 34. then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world . acts 1. 7. it is not for you to know the times or the seasons which the father hath put in his own power : for which reason it is said . 1 cor. 8. 6. of him are all things , and believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or to him , in the sense in which it is said , rom. 11. 36. for of him , and through him , and to him are all things ; to him be glory for ever , amen : and concerning christ it is aid , phil. 2. 8 , 9 , 10 , 11. because he humbled himself and became obedient unto death , even the death of the cross , therefore god also hath highly exalted him , and given him a name , which is above every name , that at the name of jesus every knee should bow , of things in heaven and things in earth , and things under the earth , and that every tongue should confess that jesus is the lord , ( that is ) god's king , king of kings , and lord of lords , at his appearance and in his kingdom , and this shall be ) to the glory of god the pather : and more fully st. paul expresseth it , 1 cor. 15. 24 , 25 , 26 , 27 , 28. then cometh the end when he shall have delivered up the kingdom to god even the father , when he shall have put down all rule and all authority and power : for he must reign till he hath put all enemies under his feet : the last enemy that shall be destroyed is death : for he hath put all things under his feet ; but when he saith , all things are put under him , it is manifest that he is , excepted which did put all things under him , that god may be all in all ; whence you may observe that the term [ god ] is distinctly put for the person of the father , in contradistinction to the son , and that it is the father who appoints the kingdom to the son , that he puts his enemies under his feet , that the son shall deliver up the kingdom to the father , that the issue or end is , that god to wit the father , may be all in all , that is , in all the management of this kingdom from the begining to the end the father may be glorified by the son , and by all others to whom the kingdom is given . sect . 2. jesus christ is the son of god in the sense professed in the nicene creed . this leads us to enquire concerning the terms [ son of god , of man , christ , the lord jesus christ ] which are the titles by which he is expressed , whose the kingdom is said to be , and therefore we cannot rightly conceive of this kingdom without understanding these terms : that the title the son of the living god , given to jesus christ the son of man is a fundamental article of the christian faith , is manifest from christs approbation of peters answer to christs question to his disciples matth. 16. 13. whom do men say that i the son of man am ? to which st. peter answered , verse 16. thou art the christ the son of the living god , whereto it is said jesus answered and said unto him , blessed art thou simon bar-jona , for flesh and blood hath not revealed it unto thee , but my father which is in heaven : and again , when jesus said to the twelve , will ye also go away ? simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life , and we believe and are sure that thou art that christ the son of the living god , john 6. 68 , 69. and when the eunuch said to philip , acts 8. 36. see here is water , what doth hinder me to be baptized ? philip said , if thou believest with all thine heart thou maist , and he answered and said , i believe that jesus christ is the son of god , verse 37. st. paul acts 9. 20. preached christ in the synagogues at dimascus , that he is the son of god. and john 1. 49. nathanael said to christ , rabbi . thou art the son of god , thou are the king of israel . 1 john 2. 22. he is antichrist that denieth the father and the son. verse 23. whosoever denieth the son , the same hath not the father . 1 john 4. 15. whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god. 1 john 5. 5. who is he that overcometh the world but he that believeth that jesus is the son of god ? verse 11 , 12. and this is the record ▪ that god hath given to us eternal life , and this life is in his son : he that hath the son hath life , he that hath not the son hath not life . nevertheless there is great difference about this appellation [ the son of god ] whether it import divine nature distinct from humane , or humane nature , yet by divine operation , not by the ordinary way of natural generation as other men are begotten , but by the supernatural operation of the holy ghost according to that of the angel to mary , luke 1. 35. the holy ghost shall come upon thee , and the power of the highest shall overshadow thee ; therefore also that holy thing which shall be born of thee , shall be called the son of god. whence the samosatenians and photinians of old , so the socinians in this last age deny that jesus christ had being afore his conception by the holy ghost in the virgins womb , but the arians granting him to have a divine nature , say , that he was created by god the first creature out of nothing , and then that by him god the father made all things else : in opposition to whom the creed of the first nicene councel , as it is in eusebius his epistle to the church of caesarea set down by arch-bishop usher in his diatriba de symbolis pag. 16. out of at hanasius operum tom . 2. pag. 48. edit . commelinian socrates lib. 1. hist. c. 5. theodoret. lib. 1. c. 12. and gelasius cyricenus in act. concil . nic. part 3. c. 35. is thus : we believe also in one lord jesus christ born the only begotten of the father , that is of the substance of the father , god of god , light of light , very god of very god , begotten not made , of the same substance with the father , by whom all things were made , both the things in heaven , and the things in the earth : in which there are these propositions included , 1. that jesus christ was before any creature was made . 2. that he was begotten of the substance of the father , not made of nothing , as the arians held . 3. that he was very god of very god , of the same substance with the father . 4. that by him all things were made , whether in heaven or in earth , which propositions are proved by these texts of scripture . sect . 3. christ's being the son of god in the sense of the nicene cre●d is proved from john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 18. the first text of holy scripture which i shall produce to prove them is , john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. where it is thus said , in the begining was the word , and the word was with god , and the word was god , the same was in the begining with god : all things were made by him , and without him was not made any thing that was made , in him was life and the life was the light of men : and the light shineth in darkness , and the darkness comprehended it not : verse 9. he was the true light which enlightneth every man that cometh into the world , vers . 10. he was in the world , and the world was made by him , and the world knew him not , verse 14. and the word was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . verse 15. john bare witness of him , and cried , saying , this is he of whom i spake , he that cometh after me is preferred before me , for he was before me . verse 18. no man hath seen god at any time ; the only begotten son which is in the bosom of the father , he hath declared him . it is agreed on , that by [ the word ] is meant jesus christ , as appears from verse 17 , 29. and other passages in the text , and therefore thence i argue : he who was in the beginning of the creation with god , was god , by whom all things were made , whose life was the light of men , the true light inlightning every man that cometh into the world , by whom the world was made , who was made flesh , was the only begotten of the father , in the bosom of the father , before john the baptist was , before any creature was made , begotten of the substance of the father , not made of nothing , very god of very god , of the same substance with the father , by whom all things were made : but such was jesus christ , therefore he was , before any creature was made , begotten of the substance of the father , not made of nothing very god of very god , of the same substance with the father , by whom all things were made : the minor is almost the express words of the text , the major is evident from the equivolence of terms , it being all one to be god in the beginning by whom all things were made , the world was made , the only begotten of the father in his bosom before john baptist as to be before any creature was made , begotten of the substance of the father , not made of nothing , very god of very god , of the same substance with the father , by whom all things were made . sect . 4. the exceptions against the proof of christs god-head from john 1. 1. &c. are set down . nevertheless the major proposition of the argument is denied , and for a reason of the denial it is said . 1. that the scope of the apostle , is to set forth by whom the gospel began , as appeareth by the very appellation of [ the word ] here given to christ in regard of his prophetical office in publishing the gospel . 2. that by [ in the beginning ] is not meant the creation of heaven and earth at first , but of the preaching the gospel and the new creation , as is meant mark 1. 1. luke 1. 2. john 6. 64. and 8. 25. and 15. 27. and 16. 4. acts 11. 15. heb. 2. 3. 1 john 1. 1. and 2. 13 , 14 , 24. 2 john 5. 6. which note a special term of beginning , which was the time of christs preaching , in respect of which he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning , luke 3. 23. to wit to preach the gospel when he was about thirty years of age , not as it is translated , began to be about thirty years of age . 3. that he was with god in heaven about that time , being taken up into the third heaven , as paul was , 2 cor. 12. 2. and so was in the bosom of god , as is gathered from iohn 3. 13 , 31 , 32. and iohn 6. 62. 4. that he was a god as moses is said to be exod. 7. 1. because of the power he had to work miracles , and therefore iohn 1. 1 , the word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and should be rendred [ a god ] not [ god or the god. ] 5. that by [ all things made by him ] is not meant the heaven and earth at the first creation , but the things or persons belonging to the new creation by iesus christ expressed in these places , 2 cor. 5. 17 , 18 , 19. ephes. 2. 10. ephes. 3. 9. 6. that when it is said , the world was made by him ] the meaning is , the church was reformed by him , or life eternal was revealed by him , called heb. 2. 5. the world to come . 7. that his life was the light of men by his preaching : or that in him was life upon his resurrection , and that this life was the light of men by saving them , and raising them up from the dead . 8. that it should not be read iohn 1. 14. he was made flesh ; but the word was flesh , that is , a man of humane weakness after he was a man , and so not meant of his humane nature at his incarnation , but his after condition in his life . 9. that as isaack is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. 11. 17. by reason of his being abraham's heir , and extraordinary birth , not because he was the only begotten of the substance of abraham : so iesus christ is termed the only begotten of the father , not from his peculiar generation of the substance of the father before the heaven and earth were made , but so other peculiarities , 1. because he was by peculiar operation of the holy ghost generated in the virgins womb , which is the reason of this title of the son of god given to christ by the angel himself , luke 1. 35. 2. because of his special sanctification and mission , which is the reason given by christ himself , iohn 10. 36. 3. because of his resurrection from the dead , which is the reason given by st. paul acts 13. 33. and therefore termed the first begotten from , or of the dead , col. 1. 18. rev. 1. 5. 4. because of his singular exaltation and office , which is agreeable to what is said , psal. 89. 27. and whereby he is termed the first born among many brethren , rom. 8. 29. and by reason of his calling to the office of chief-priest-hood that is applied to him , heb. 5. 5. which is written , psal. 2. 7. thou art my son , this day have i begotten thee . 10. that he was before iohn baptist , not in him , but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightier , or stronger than him , which is the word used concerning the same speech in the other three evangelists , matth. 3 , 11. mark 1. 7. luke 3. 16. sect . 5. the sense of john 1. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 14 , 15 , 18. given by the adversaries , is refelled . i reply , 1. that irenaeus lib. 3. adv. heresies , c. 11. and others near the apostles time , say , that the scope of the evangelist iohn in writing this gospel was to oppose the heresies of the gnosticks , ebion , cerinthus , marcion , valentinus , and such others , as whether from platonick philosophy , or other fancies , corrupted the doctrine of the god-head , made christ a meer man , contrary to which st. iohn asserts his divinity in the beginning , and thence got the name of the divine , and his gospel to be that part of scripture which doth most plainly deliver theology or speech of god , and thereby as also in relating many acts and sermons of christ omitted by other evangelists which makes a supplement to their histories . 2. that the series of the apostles words , the expressions compared with gen. 1. 1 , 2 , 3 , 4 , 5. of [ in the beginning was the word with god , all things were made by him , the life was the light of men , the light shineth in darkness , and the darkness comprehended it not ] are so correspondent to each other , that none but will say , that at least st. john did allude to moses his description of the first creation , and that he did use moses his expressions , and therefore meant the same thing , hath been conceived not only by christians , but also by a●relius the platonist , as eusebius , in his book of evangelical preparation , lib. 11. c. 19. relates ; nor is it to be slightly passed over , which john cameron observes in his answers to questions on the epistle to the hebrews , ch . 1. v. 2. concerning gods manner of delivering mysteries in the old testament , that it was to be but dusky , as in the twi-light , until the messias his time , who should fully discover the things of god as the sun , when it is risen , doth things before obscured , and that the apostle knew christs creating the world in the beginning even from gen. 1. for wherefore , saith he , i beseech you , should moses ( which no where else is done in the whole scripture ) so often bring in god speaking , let this and that be made , and after it was made ? for certainly god then used no speech as when he spake to the prophets . it is but a cold answer , that moses did so write , that it might be signified after a humane manner , that god made all things by his beck . for who doubts of that , or doth not indeed know , that to make the frame of the world god used no tools or engines ? besides , if that were the intent , why is not also else-where god brought in using like speech , when he did some great work or miracle ? i do no whit doubt but john had an eye on that place , when he termed christ the word , as if he had said , that christ was pointed out by those expressions ; he said , and it was made , although obscurely indeed , as befitted those times , even as also obscurely mention is made of the holy spirit , in the same chapter , when moses said , and the spirit of god moved upon the waters . for indeed at first view he seems to speak of some wind and so the chaldee paraphrast expounded that place . but because no reason can be given whence that wind should arise , or fit cause why it should move upon the waters , men might be inclined to conjecture that moses in that place had respect to another thing . in the same manner plainly , sith no reason of so diligent and heedful an observation fit enough can be given , that god spake of each thing severally , let it be made and it was made , there must be some mystery couched under those expressions : when therefore in the new testament we are taught , that all things were made by christ , let the jews either open and explain to us that mystery , or let them not shew themselves stiff in this matter . i confess indeed , that without the light of the gospel , we should be hesitant here with the jews ; but sith christ is called the word , and said to be he by whom god made all things , no man hath any more cause of doubting left , but that moses would intimate it by that diligent observation which the words of the psalmist , [ psal. 33. 6. 9. by the word of the lord were the heavens made , and all the host of them by the breath of his mouth : he spake and it was done , besides those word● psal. 136. 5. to him that by wisdom ( which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as speech ) made the heavens , psal. 148. 5. he commanded and they were created , did so far intimate that the chaldee paraphrast , isa. 45. 12. reads ; i in my word have made the earth , and created man upon it and isa. 48. 13. by my word i have founded the earth , and philo the jew besides other sayings in his book of allegories shewing his inklings of his knowledge of this mystery , though dark saith , the word or reason , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both ) made the world : these with many other allegations , which might be produced out of jewish writers , and others do evince , that the evangelist means the same creation , when he saith all things were made by him , and the same beginning when he saith , in the beginning was the word , as moses meant , when he said , in the beginning god created the heaven and the earth . gen. 1. 1. 3. the sense of the words in which the force of the argument consists is according to the plain and obvious use of the words and phrases ; the other for the most part without example , and so streined , as that it may easily be perceived , they studied rather to wrest , than to interpret them ; as will appear by comparing the allegations and senses on both sides given in the particulars as they are in order examined in the next section . 4. the adversaries acknowledge , that the intent of the evangelist in that which is said of christ , was to set out christ in what he was singular , and was excellent in him : but to expound his words as they do , is to make the evangelist deliver things common to him with others , as to say , in the beginning was the word , that is , preaching the gospel , or in the beginning of the preaching of the gospel the word christ was , that is , had a being , that he was with god , that is , was known of god , is to say no more than might be said of john baptist ; to say he was with god to learn mysteries is the same which st. paul saith of himself , when he was rapt into paradise , or is true of moses when he conferred with god in the mount ; to say all things were made by him , that is , by his preaching the gentiles were become new creatures , is no more than might be said of peter , paul , and other apostles ; to say he was a god in office , that he had divine power to work miracles , is to say no more of him than might be said of moses , of the apostles , nor do they or can they give any good reason , which may agree with the majesty and wisdom of so divine a writing and writer as this of john , to deliver things so obvious in so obscure phrases , as are not congruous to a divine historian , when the same might be , and were by other evangelists delivered in plainer expressions ; nor why he should prefix those sacred aphorisms before his history , if they contained no mystery , but things easily perceivable by sense ; nor is such an end , as is imagined by some , to shew that john baptist was not the messias , any thing probable to have been propounded by john the evangelist , who wrote long after john baptist was dead ; nor could be , or was by any conceived to be the christ : such things as these can hardly be imputed to the evangelist without some note of dotage . 5. to expound the words [ in the beginning was the word ] that is , in the beginning of the preaching of the gospel was the word , that is , christ was preaching of the gospel , or the preaching of the gospel was , is more like an inept tautology of a trifler , than the holy , wise saying of a divine writer . 6. the sense given by the adversaries is in sundry things not true ; for in the beginning of the preaching of the gospel christ was not with god in heaven , as they expound , verse 1. 2. his being with god , but was come from heaven , and conversed familiarly with men ; nor is it true , that in the beginning of the preaching of the gospel ( be the beginning at john's beginning to preach , or christs , or his apostles , or the continuing of it in the daies of his flesh ) all things belonging to the new creation , the new covenant , the reconciling the world , the preaching and propagating of the gospel were done by him . for the many miracles of christ were not done in the beginning of the preaching of the gospel , nor was his dying for us , nor the sending his apostles , and their impowering by the coming of the holy ghost to them till after his resurrection and ascention : yea those men who expound the words , john 1. 3. all things were done by him of divine and marvelous works , yet many divine marvelous works , as , the opening of the heavens , the descent of the spirit in the form of a dove , the transfiguration and glory in the mount , the rending the veil of the temple , the earthquake , cleaving the rocks , opening the graves , darkening of the sun at his death , his resurrection from the dead , they deny to have been done by christ or the concurrence of his power or operation ; nor is it true in their sense , that without him was nothing done that was done ; for in the business of the preaching of the gospel afore christs manifestation to israel , iohn did preach and baptize , and in the working of miracles there were some that did cast out devils in christs name , who followed not christ , luk. 9. 49. nor is it true , that in their sense the world was made by christ , that is the gentiles reconciled by christs preaching or the world reformed ; for that was done by the apostles after his ascention : and if it be said , that after christs ascention all things were done by him , that the world was made by him , that was not in the beginning , in which they say , he was the word , that is , did preach the gospel , was a god , that is , did work miracles , was with god , that is , was taken up into heaven , and therefore the making of all things , john 1. 3. cannot be understood according to their own exposition of [ in the beginning ] of christs care in ordering and moderating all things belonging to his church after his ascention , nor had any more been said of him as then done than may be said now , which is contrary to the adversaries grant , that some more than ordinary remarkable things is related of christ by st. john in the first verses of his gospel : whence may be justly inferred that the exposition given by them neither is consistent with the truth of things , nor the evangelists words , nor their own sayings . sect . 6. the reasons of the adversaries exposition of john 1. 1 , &c. are shewed to be insufficient . but besides other absurdities , which are in the exposition of the adversaries , the reasons they give are mistakes and insufficient for what they produce them : for in the first there is a great mistake , as if the evangelist used the term [ word ] to intimate by whom the preaching of the gospel began ; for christ is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate [ the word ] because he was gods messenger to declare gods mind to us in the gospel ; the term [ word ] is not fit to expresse a deputy , but the term [ ambassador , lega●e ] but because it signifies reason , and wisdom , and therefore fitly expresseth christ , who was the wisdom of god , by whom he made all things at the beginning of the creation , psal. 136. 5. prov. 3. 19. with whom he was when he prepared the heavens , prov. 8. 27. to which the evangelist alludes , when he saith , john 1. 2. the same was in the beginning with god , and the authour of the book of wisdom , ch . 9. 2. alluding to that , gen. 1. 26. let us make man in our image , saith , who hast framed man in thy wisdom , or , because all things are said to be made by the word of god , as in the places before alledged , psal. 33. 6. 9. psal. 148. 5. alluding without doubt to the expressions , gen. 1. 3 , 6 , 9 , 11 , 14 , 20 , 24 , 26 , 28. and accordingly the holy writers in the new testament , expresse the first creation , as done by the word of god. st. paul 2 cor. 4. 6. god who commanded the light to shine out of darkness . heb. 11. 3. through faith we understand that the worlds were framed by the word of god. 2 pet. 3. 5. for this they willingly are ignorant of , that by the word of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens were of old , and the earth standing out of the water , and in the water , or as it may be read , consisting of water , and by water ; for which reason the chaldee paraphrast in abundance of places , especially where gods creating of heaven and earth is signified , useth this expression , i have done it by my word , as isa. 45. 12. and 48. 13. hos. 1. 7. whence it is apparent that st. john used the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word as a title known to the jews , answering to the chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that , as heinsius arist. sac . exercit . in non . c. 3. observes , it undoubtedly comes from the east , not from the greeks , and that by reason of his relating gods acts , especially the creation , as done by the word , it is not given by the evangelist to christ , to signifie his preaching of the gospel , but his creation of the world at first , and consequently to be understood of his divine nature , in which he created all things in the beginning of the world ; nor doth the speech , 1 john 1. 1 , 2. that what was from the beginning which he and other apostles had seen with their eyes , and their hands handled of the word of life , prove , that the term [ word of life ] imports only christs humane nature , or that he is so termed from preaching the gospel : for it is not said , that they handled or saw the word of life , but they heard , saw , handled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the word of life , that is as verse 2. and the life was manifested and we have seen , and witness , and shew unto you that eternal life which was with the father , and was manifested unto us , that is , as is expressed , 1 tim. 3. 16. god was manifested in the flesh ; so that what they heard , saw , handled , concerning the word of life , or divine nature was manifested in the flesh by his words of command to unclean spirits to depart , to the winds and seas to be still , by his miracles which they saw , felt , tasted , whereby he manifested his glory , joh. 1. 14. and 2. 11. and 11. 40. whence christ argues , john 10 , 37 , 38. if i do not the works of my father believe me not , but if i do , though ye believe not me , believe the works , that ye may know and believe that the father is in me , and i in him . john 14. 10 , 11. the words that i speak unto you i speak not of my self , but the father that dwelleth in me , he doth the works : believe me that i am in the father and the father in me ; or else believe me for the very works sake ; nor is christ described , rev. 19. 13. where he is called [ the word of god ] as a prophet to shew that the title [ word of god ] imported his preaching , but as a warriour to shew his power ; not as the essay on rev. 19. 13. because he came immediately from the divine majesty in heaven to publish the gospel to the world , and had full power to do whatsoever miracles he pleased . 2. it is true that [ in the beginning ] is wont to be restrained to the matter in hand , nor is it denied but that in many of the places alledged in the second exception [ in the beginning ] is meant of the preaching of christ , nor is it material in this point , whether [ beginning ] luke 3. 23. be referred to christs age , or the preaching of the gospel , though the latter be lesse probable , because then when christ was baptized of john he had not begun to preach the gospel till after his temptation in the wilderness . but the thing to be proved is , that the preaching of the gospel is the matter in hand , joh. 1. 1 , 2. the word [ the beginning ] is used john 8. 44. 1 john 3. 8. mat. 19. 4 , 8 ▪ and 24. 21. mark. 10. 6. and 13. 19. heb. 1. 10. 2 pet. 3. 4. for the beginning of the creation , and the very expressions , john 1. 1 , 2 , 3 , 〈◊〉 , 5 , 10. and other evidences before alledged shew it , answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. 1. 1. gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as john 1. 1. and in both places are delivered with the like agreableness to gods majesty in creating , that even as longinus the philosopher magnified moses his description of the creation , so franciscus junius that eminent divine was taken with the reading of john 1. 1. &c. and from his inclinations to atheism was by it brought to the knowledge of christ , as he relates in the narration of his own life . as for the sense the adversaries give , in the beginning was the word , that is , in the beginning of the gospel was the word , that is , the man christ jesus called the word , in that he was the immediate interpreter of god , by whom he revealed his counsel touching our salvation , as we are wont to disclose our secrets by our words , which reason , it is said , may not obscurely be collected from the 18. v. of the same chapter , and the word was with god , being taken up into heaven , that so he might talk with god , and be indeed his word , or the immediate interpreter of his will , and receive the most certain and absolute knowledge of the kingdom of heaven which he was to propound to men , it hath no colour from the text ; for neither is it said , in the beginning of the gospel , nor the appellation of [ the word ] is given to christ in regard of his prophetical office , nor is it said in the beginning the word was preaching , but simply was , noting his existence , not his acting ; nor will the order of the apostles propositions consist with the sense they give , for then st. john should have said thus : in the beginning the word was with god , and after he had been with god , he came down from heaven and was the word , that is , preached the gospel , and then he was a god , as being endued with divine power and empire , to cast out devils , and to do great works , as moses did ; whereas the first thing he sets down in the being of christ in the beginning , and then his being with god , and his being god , and the making of all things by him , which can be applied in this order to no beginning , but that of the creation , and therefore [ in the beginning ] must be understood of the first creation of all things , and not of the publishing the gospel , as they would have it . 3. this consideration also overthrows their sense of the words [ was with god ] of his being taken up into heaven , that so he might talk with god , and be indeed his word . for if it were meant of his taking up into heaven in a humane body ( as 2 cor. 12. 2. is said of paul ) then it should have been put first , whereas it is the second and fourth proposition , john 1. 1 , 2. and being repeated , v. 2. and then it following , verse 3. all things were made by him , and without him not one thing was made that was made , it plainly shews that the meaning is , that he was with god in the work of creation of the heaven and earth , so as that all things were made by him as the son of god , or god with the father : as for the words , verse 18. of his being in the bosom of his father , they do not shew his receiving instructions from god , as a messenger , taken up into heaven , that he might be sent down again to deliver his message perfectly and amply , but the love ▪ and intimacy and nearness to his father , in that he was his only begotten son , and therefore was perfectly acquainted with him , and his mind : and it seems to me that the evangelist alluded , john 1. 1 , 2 , 18. to the passages which are prov. 8. 29 , 30. when he gave to the sea his decree , that the waters should not passe his commandement , when he appointed the foundations of the earth , then i was by him as one brought up with him , ( hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foster child , aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nursed as a child in the bosom ) and i was daily his delight , rejoycing alwaies before him , which is the opinion of grotius annot . ad j● . 1. 1. prov. 8. 27. and many others , and shews , that the being in the bosom was not as a servant to be imployed , but as a son , in whom he delighted , as is said , matth. 3. 17. and 17. 5. as for that which hath been immagined concerning the meaning of the words , the word was with god , john 1. 1 , 2. as if it were thus , he was known to god , though unknown to men till he was manifested by john , as it is partly false , sith he was known to mary his mother , zecharias , elizabeth , simeon , anna , joseph , to the wise men of the east , as the son of god , king of the jews , a horn of salvation out of the house of david , the lord , the rising from on high , the light of the gentiles , the glory of the people israel , the lords christ , as may be perceived by reading luke 1. and 2. ch . mat. 1. and 2. so is it frivolous , as being without any example of such use of the expressions , and contrary to the use of the phrase , which still notes presence of being , or subsist●nce , or cohab●●ation , as mat. 13. 55 , 56. mark 6. 3. and 9. 19. luke 9. 41. 1 cor. 16. 6. &c. and signifies joh. 1. 1 , 2. his being with god in the beginning of the creation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee , joh. 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prov. 8. 30. which the chaldee paraphrast reads , at his side , and exod. 20. 19. let not the lord speak with us by the word which is before the lord , and the wisdom of solomon as it is stiled , ch . 9. 9. saith thus : and wisdom was with thee which knoweth thy works , and was presen● when thou madest the world , where the translators in the margin not unfitly place prov. 8. 22. joh. 1. 1 , 2 , 3 , 10. as parallel texts to shew the presence and co-operation of the word in the making of the world ; which shew the jews had some ●nkling of the words subsistence at the creation , though the writing be apocryphal , nor doth his being with the father john 1. 1 , 2. signifie objective presence , but essential . as for the device of christs being taken up into heaven in his humane body , as it is a late invention , so it is improbable , sith no certain time or other circumstance is expressed in the evangelists , in which it should be , which in so remarkable a thing it 's not likely would have been omitted any more than in paul's narration of himself , 2 cor. 12. 2. if such an ascention had been ; nor is the reason given that he should be taken up to heaven that he might talk with god , and receive the most certain and absolute knowledge of the kingdom of heaven , which he was to propose to men , probable , sith another reason is given of his knowledge , john. 3. 34. for he whom god hath sent , speaketh the words of god : for god giveth not the spirit by measure to him ; nor is he any where said to go from the earth , and to return thither ; and when christ speaks of his going to heaven , he saith , luke 24. 26. ought not christ to suffer these things , and to enter into his glory ? which intimates his going to heaven , to have followed his sufferings , and heb. 9. 12. the authour of that epistle saith , by his own blood he entred in once into the holy place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be read once , or for once , or at once , it notes but one time entring into heaven with his blood , as his offering was but once , heb. 10. 10. and not often as the high-priest aaronical did . as for what is alledged , [ that john 6. 38 , 46 , 51 , 62. christ affirmeth that he came down from heaven , and had seen god , and that he was the living bread which came down from heaven , whereof whosoever did eat should live for ever ; so the bread which he would give was his flesh , which he would give for the life of the world : and afterwards asketh the jews , what if they should see the son of man ascending up where he was before ? namely , before he began to preach the gospel , as he himself intimateth , john 8. 42. where he saith , if god were your father , you would love me , for i went out from god , and came : for neither came i of my self , but he sent me : and john 16. 28. where he saith , i came out from the father , and came into the world : again ( or rather on the contrary ) i leave the world , and go to the father : which going forth from the father , every one may easily perceive , by the opposition of the following clause , is meant of a local procession of christ from god , and that before the discharge of his embassy : for to come , or to come into the world signifieth to treat with men in the name of god , and to perform a publick office among men , see iohn 1. 15. 27 , 30. and iohn 1. 5 , 20. mat. 11. 3 , 18 , 19. ioh. 17. 18. compared with chap. 16. 21. and chap. 18. 37. ] it evinceth not a bodily ascent into heaven of christ to learn of god afore his publishing the gospel , for it is not said whither he ascended before , but was before , which notes presence there , but not local motion ; nor is it said in his humane body ; though it be said , the son of man was there before ; yet this may be understood by the figure of communication of properties very frequent in speeches of christ , according to his divine nature ; nor is he said to be there before his preaching the gospel , restraining the time to it ; it may be meant of his being in heaven afore the world was , as it is said , iohn 17. 5. nor is it said , christs flesh came from heaven , or that he came from heaven by local motion , or saw god by his eyes of flesh ; his coming and seeing god , may be understood of his divine nature in respect of which he was of heavenly original , though his being bread be meant of his flesh and humane nature in which he suffered , and his coming out from god , and coming john 8. 42. is expounded of his receiving commission from god , as the words shew , neither came i of my self , that is , i have not taken upon me this office , i now administer of mine own motion only , but he sent me ; nor is coming out from the father necessarily understood , of coming out from the father , and coming into the world by local procession ; but the coming out from the father may be meant of receiving commission from his father , or his original being , and his coming into the world either of his humane birth , or as the allegation expresseth it , his treating with men in the name of god , and performing a publick office among men , unto one of which , the texts produced lead us , and not to the sense of local procession in his humane body , nor doth the opposition prove it , for the sense may be right thus : i came out from the father by generation , and taking my commission from him , and came into the world by humane birth , or as it is , iohn 12. 46. a light into the world by my preaching the gospel , and again , or on the contrary , i leave the world by death , or removing from the earth , and go by my bodily ascent to the father : as for iohn 3. 13. neither is the coming down from heaven , nor his being in heaven necessarily understood of removal from earth to heaven , and back again by bodily motion , but may be meant of his being in heaven in his divine nature , and coming down from heaven by being made flesh , or receiving his commission from god , in respect of one or both of which he is said , verse 31. to come from heaven , from above , in opposition to being of the earth by humane generation , or authority . and verse 32. he is said to have seen and heard by his intimacy with his father , and the communication of the spirit . verse 34. not by his bodily eyes or ears upon a supposed personal humane presence and conference with god in heaven . 4. the apellation of god given to the word , job . 1. 1. is not from his office as altogether divine , as being above prophets , whose office , if compared with christs , was humane ; for moses was a prophet of whom god said , numb . 12. 8. with him will i speak mouth to mouth , even apparently , and not in dark speeches , and the similitude of the lord shall he behold : and st. paul was rapt into the third heaven , and heard words unspeakable , 2 cor. 12. 4. and yet neither of them termed god ; yea , st. paul abhorred it with indignation , acts 14. 11 , 15. such persons may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine men , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods : nor is the word termed god , as endued with divine power : for then moses might be so termed , for he was a prophet endued with divine power and empire , so as to controul pharaoh and to work miracles : but moses is not termed god , though god said to him , i have made thee a god to pharaoh , exod. 7. 1. and thou shalt be to aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of god , that is , as a prince or master to command or direct him exod. 4. 16. but the word , it 's said , iohn 1. 1. was god absolutely , noting what he was in himself , not relatively what he was to another , shewing what he was in nature and power , not what he was designed for , or what his imployment or work should be , or what he was in office , no whit expressing from whom , to whom , for what he was sent , or what he did , but what he was : and his being god is said to be in the beginning , not in the progress of his preaching in which he did miracles , nor after his resurrection when all power was given him in heaven and in earth , mat. 28. 18. nor after his ascention , when he was exalted by the right hand of god , acts 2. 33. god made him both lord and christ , verse 36. but in the beginning of the creation , when he made all things , and therefore was god the creatour , as the authour to the hebrews ch . 3. 4. asserts , he that built , or framed all things is god : where it may be observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god is put without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet by god is there meant not a substituted god by office , but god the creatour , and iohn 1. 6 , 12 , 13 , 18. and in a great number of other places it is likewise used ; and therefore notwithstanding this exception the word is to be believed to have been god creatour , very god of very god in the beginning of the creation at first , as v. 3. is asserted . 5. that the making of all things by the word is not meant of the new creation is proved before sect. 13. and that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used iohn 1. 3 ; 10. translated by us made , are used of the first creation is manifest from the use , heb. 4. 3. and 11. 3. 1 cor. 15. 45. as gen. 2. 7. and gen. 1. 3 , 6 , 9 , 11 , 14 , 15 , 20 , 24. and 2. 4. and therefore the creation of all things of the world at first , is fi●ly expressed by those words , iohn 1. 3 , 10. and so the universal creation at first ascribed to the word : nor is it any deminution to christ , that it is said , all things were made by him , and without him was nothing made which was made , and the world was made by him . for the expressions by him , not without him do not note alwaies an instrument , even rom. 11. 36. it is said , all things are of him , and by him , and for him , who is the lord , to whom glory belongs for ever ; but shews the order and co-operation of the father and the word in the creation . as for the passage , 2 cor. 5. 17. it is granted to be meant of the new state of things by christs reconciling the world to god , verse 18. but it is not like the words , iohn 1. 3 , 10. where all things are said , to be made , not made new by him , and old things past away , and all things are said to be made by him in the beginning ; whereas the making all things new by reconciling the world to god , was by christs being made sin for them , ver . 21. by his death , and therefore not in the beginning of his preaching the gospel , and therefore cannot be meant of the same creation , ephes. 2. 10. the ephesians are said to be created in christ iesus unto good works , not by christ jesus , but to be gods work. the words ephes. 3. 9. may be more rightly understood of the first creation , in which christ was co-worker , which the words from the beginning of the world seem to intimate ; however they are not like iohn 1. 3. in expressions , and therefore evince not , that they are to be both understood of the same thing . 6. the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can signifie no other than either the frame of heaven and earth , or the inhabitants in it , as iohn 17. 5 , 17. iohn 1. 9 , 29. and 3. 16. and many more places , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no other signification , than was made by him , at the first creation . for the world was made by him afore he was in it , and it knew him not , it being put as an aggravation of their perverseness , that the world that was made by him , knew him not , which can be verified of no time , but the first creation ; which is confirmed by the two next verses : for verse 9. coming into the world is meant , of appearing among men , whether by birth or other manifestation , and therefore the world must signifie , verse 9. the earth or men , and so , verse 10. which is apparent in that , when it is said , the world knew him not , it must be expounded , men knew him not , and the words following , he came unto his own , and his own received him not , verse 11. must be understood of men , whether his own be meant of men simply , or men that he had special relation to as country men , or kinsmen . and for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate [ was made ] as here put , it never signifies any other thing than was , or was made , or was begotten , not revealing , preaching , or renewing . nor does the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world ] signifie , being put without any further addition or expression , heaven , or immortality , or eternal life . the place , rom. 4. 13. that abraham should be heir of the world , if meant of his own natural posterity inheriting , is to be conceived meant of the promised land ; if of christ , of the empire of the world , as psal. 2. 8. is foretold ; if of his seed by faith , to be co-heirs with christ , rom. 8. 17. if ( as it is most likely from the connexion with the 11th . and 12th . verse ) of the world of believers jews , and gentiles of whom he is father , still it is meant of mens persons , not their meer state and condition , heb. 10. 5. the coming into the world , is coming among men , and that to offer himself in sacrifice , and the preparing of his body is not making it immortal , but fitting it for death , as verse 10 , 12. do plainly shew ; neither of the places , heb. 2. 5. or , 6. 5. have the word translated world , john 1. 10. in the one the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desart , in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and notes the course of time , place , or generation future ; neither the state it self of eternal life , which is distinct from the world to come , luke 18. 30. and cannot be meant of the world made by christ , john 1. 10. which is not future , but was existent when christ was in it . for the same reasons , by the world made by christ , cannot be meant the church reformed by him ; for if by the world be elsewhere meant the church of the elect , or world of believers reconciled to god ( as is conceived to be meant , iohn 6. 51. 2 cor. 5. 19. &c. ) yet here it cannot be meant , because it is said , the world knew him not , received him not , even that world which was made by him ; but the church of the elect , or , believers reconciled to god , knew him , and received him : nor doth any where the word [ was made ] put as here , signifie was renewed , enlightned , reformed ; nor if it were so used , could it be here , sith the world knew him not , nor received him , which is said to be made by him : and to say that the meaning is , the world was made by him , that is , the world was so far as concerned his action , as much as in him lay , enlightned , renewed , reformed , though not in the event , so as to note christs study and endeavour , not the effect , is without all example ; sith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note being , and effect of the thing , not intention or action of the agent , and so the church of elect would be no more made by him than others , and it would be clean contrary to the apostles intention to shew the event of his being in the world , that notwithstanding the world was made by him , yet they were so averse from him , as not to know him , and so perverse as not to receive him ; understanding synecdochically , the greater part ( as 2 pet. 2. 5. and elsewhere the world is put for the multitude , or greatest part ) distinct from them that received him , verse 12 , 13. 7. the life which is said was in the word , was in him in the beginning , not restored to him at his resurrection , and it is said was in him , not as john 11. 25. and 14. 6. he was the life causally and relatively to others , but in him , that is in himself , and so notes what he had in respect of his essence , and natural being , not by his office , or communicated power in that respect . and when it is said , the life was the light of men , it is not said , the life shall be the light of men , but was so in the beginning ; nor is it said , it was the light of men as dead or fallen , but of men simply as men , and so cannot be understood of the light infused by regeneration , or restored by raising from the dead , but communicated by creation , and notes the natural light of reason and understanding wherewith christ inlightens every man which cometh into the world , verse 9. of which more may be seen in my book of the true old light exalted , serm. 1. on joh. 1. 9. nor is it to the contrary , that ver . 5. it is said , and the light shineth in the darkness , and the darkness comprehended it not : for taking the shining by enallage of tense ( as it must be , whether it be meant of shining by creation or preaching ) for the time past , and the sense be , and the light shined in the darkness ; it may be meant of the beginning of the creation allusively to gen. 1. 1 , 2 , 3 , 4 , 5. and in the sense of the apostle , 2 cor. 4. 6. god spake , to wit , by the word , that the light should shine out of darkness , and the darkness did not comprehend it ; or if the sense be , christ the true light when he came into the world , shined among dark men , and they did not comprehend him , or his doctrine which he taught ; it proves not that verse 4. is not meant of christs life by nature , and his life being the light of men , by creation of them with understanding in the beginning . for as ver . 9 , 10 , 11. the stupidity and perversness of men is shewed , that notwithstanding christ made the world , and enlightens all men , yet when he was in the world , and preached to them , they knew not , nor received him ; so in like manner , v. 4. 5. to the same purpose with good congruity of sense and reason the evangelist , to shew the great alienation of men from their creatour , saith , that though in the word was life in the beginning , and his life was the cause of mens natural light in the creation of adam , and eve the mother of all living , yet when he the true light shined by his preaching among men , who were by sin and ignorance in darkness , and the shadow of death , the dark spirits of men did not comprehend , understand , and receive him and his doctrine . 8. that flesh is as much as a man simply as man , is obvious out of many passages in holy scripture , and particularly , john 17. 2 , &c. and that it notes christs humane nature or humane body as such is manifest from john 6. 51 , 52 , 53 , 54 , 55 , 56 , &c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred was made , as john 1. 3 , 10. and the sense , as in rom. 1. 3. gal. 4. 4. heb. 2. 14. and such places , is , that he was incarnate or made a man , and that this was a voluntary act in taking a humane nature , not a part of his sufferings is manifest from what is added , he was made flesh , and dwelt among us , which notes an act of his will or choice , and imports his assumption of a humane body , that it might be an everlasting habitation for his divine majesty , and therein converse with man ; and that he was made flesh , not under the notion of weakness but humane nature , is evident from the words following , and we beheld his glory , the glory as of the only begotten of the father , which shews that in his flesh , which he was made , his glory , that is , his divine majesty was beheld in the great works he did in his humane body , and that he dwelt in or among us , full of grace & truth ; which shew [ that he was made flesh ] notes not his weakness but humane nature having power and excellency . adde hereto that the being of the word was expressed before , john 1. 2 , 3 , 4 , 9 , 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 14. must be meant of his being made a man besides his being the word . and to say the word , who was a man , was a man ; had been to trifle , to say nothing but what might be said of every man ; yea , and that which was discernable by sense , and so needless to be testified by john , who intended to express divine mysteries concerning christ in things that were singular and excellent , and could be known but by revelation from god : and this reason overthrows this sense , the word that is the interpreter of gods will , was flesh , that is , a man of infirmities ; for then no more had been said of him , than might have been said of john baptist , and other prophets ; the sense then must be this and no other , the word which was in the beginning , was with god , was god , by whom all things were made , and without whom nothing was made that was made , in whom was life , and the life was the light of men , enlightning every man that someth into the world , by whom the world was made , was in the fulness of time made a man in a humane body having his divine majesty dwelling in him full of grace and truth , so that we beheld his glory in his miracles , his grace and truth in his holy and wise doctrine such as manifested him to be the only begotten of the father . 9. the terms , john 1. 15. the only begotten of the father , verse 18. the only begotten which is in the bosom of the father , must be understood of generation , before the world was made , of the substance of the father . for the term notes generation , and so subsistence from his substance , not creation out of nothing , or created matter as adam , nor can he be said to be the only begotten son of the father , from his peculiar forming as man , expressed luke 1. 35. for adam who was formed without the help of man , and called the son of god , luke 3. 38. was so , as much the only begotten son of god , as the word , or jesus christ. nor is he said to be the only begotten of the father by reason of his peculiar love : for the peculiar love is from his peculiar sonship , not that the form or cause of it : nor is he said to be the son of god by regeneration , as they that believe in christ are the sons of god , john 1. 13. for so many are sons of god ; nor from his peculiar mission , resurrection or exaltation . for though these proved him the only begotten of the father as evidences thereof , yet not as causes of his son-ship . but he is intituled the only begotten son of the father from his proper generation and sonship , whence he is stiled his son , rom. 8. 3. his own proper son , verse 32. not adopted but natural , otherwise adam might be from his original as well stiled his own proper son. that christ jesus is in respect of his natural generation , before the world was , the only begotten son of god may be evinced , 1. from mat. 16. 13 , 16 , 17. christ asking , whom do men say that i the son of man am , it being answered , verse 14. some say john the baptist , others elias , others jeremias , or one of the prophets ; our lord christ further presseth them to tell him , whom they said him to be , verse 15. plainly intimating , that these opinions of him were short of what they were to esteem him , whereupon simon peter answered and said , verse 16. thou art the christ the son of the living god , to whom christ replies , verse 17. blessed art thou simon bar-jona , for flesh and blood hath not revealed it to thee , but my father which is in the heavens . which plainly shews , 1. that the confessing him to be the son of god , was more than to be the son of man , john baptist , elias , jeremiah or one of the prophets . 2. that this being the son of god , was such a thing as was not to be revealed by flesh and blood , but by his father in heaven , therefore it was not his being gods son , by the supernatural conception of the blessed virgin , for that she could tell , both by her own knowledge of her virginity , and the angels revelation ; nor by special mission , for that had been , but as one of the prophets , as moses , and had been discernable by flesh and blood upon the sight of his great works , to which he often appealed , as demonstrating him to be sent of his father as the messiah , john 14. 10 , 11. nor as mediatour only ; for then there had been no more acknowledged by peters confessing him to be the son of the living god , than by confessing him to be the christ , therefore he was the son of the living god by generation of his fathers substance before the world was , which his father onely could reveal . 2. this is further proved from these texts of scripture which make it the demonstration of the greatest love of god in giving his only begotten son , john 3. 16. not sparing his own son , but giving him up for us all , rom. 8. 32. but this had not been such a commendation of his love , if christ had been only a supernaturally conceived man specially commissionated as mediatour , if he had not been the son of god by generation before the world was , of his fathers substance , it had not been more than the not sparing holy angels but giving them for us ; therefore he must be the son of god , by such generation of the fathers substance , as he had before the world was . 3. heb. 3. 4 , 5 , 6. our lord christ is preferred before moses , as being a son over his own house , and this house built by himself , who built all things , and therefore god , whereas moses was but faithful as a servant in gods house , not his ow● , therefore christ is the son of god , as he is god with his father , building or framing all things , and consequently the son of god by generation of his fathers substance , before the world was . 4. it is said heb. 5. 8. though he were a son , yet learned he obedience by the things which he suffered , which shewed a singular demission of himself in his obedience ; but if he had been only a son by creation as the angels , or as a meer man , by supernatural conception in the virgins womb , there had been ▪ no such demission of himself by agreement or accord as here , and heb. 10. 7. is set forth ; his subjection had not been free but necessary as being gods creature , if he had not been the son of god by natural generation of his substance before the world was . if he had been the son of god , only as sent by god , to be mediatour , there had been a tautology , to say , although he was sent by god to be me●ia●our , yet he did obey as mediatour , and being consecrated or perfected became authour of salvation to them that obey him ; which is as if he had said , though he were mediatour , yet he was mediatour , which had been ●ugatory . as for that which is chiefly objected , that the reason of this title [ the son of god ] given to christ is from the peculiar generation he had by the operation of the holy ghost : besides that which is already said , that such a forming was of adam at first , who was not the son of god in that singular manner that christ was , and if there were no other reason of his being the son of god , but this , he should be termed peculiarly the son of the spirit , whereas he is stiled the only begotten of the father , it is said , that holy thing which shall be born of thee , intimates that what should be born of her was holy , and had being before that birth of the virgin , and that his being called the son of god , was not for that as the cause , at least not the sole cause , and that his being called the son of god , was a consequent of being that holy thing , god with us , as it is mat. 1. 23. the other texts , john 10. 36. acts 13. 33. heb. 5. 5. &c. do only prove , that his singular mission , resurrection , and priest-hood demonstrated him to be the son of god , not made him such ; for then he had not been the son of god before these , whereas the angels words shew , luke 1. 35. and the adversaries yeild , he was the son of god from his generation and birth of the blessed virgin . 10. it is true the speech john 1. 15 , 27 , 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated , is prefered before me , may be well conceived to be the same , or to answer to that which is mat. 3. 11. mark 1. 7. euke 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is stronger than i , or is more prevalent , or more powerful than i : but the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he was before me , must note priority of time : for 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was , notes his actual existence , what he was in being , not what he was to be in gods intention . 2. though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first , note not only priority of order , but also of rule and power , and is sometimes as much as the chief , yet it cannot be so meant , john 1. 15 , 27 , 30. for 1. that was before expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred well , was preferred before me , noting chiefdom , preheminence or power , and therefore must note something distinct from it , otherwise it would be a tri●ling tautology , and therefore it must be understood of priority of essence , in duration and excellency of being before him , which alone may well be conceived as the cause of his praelation . 2. if christ had not being before john baptist , it could not be well said as it is , v. 16. by him including himself , and of his fulness we all have received , and grace for grace , sith john had his being as man before christ , and was filled with the holy ghost from his mothers womb , luke . 1. 15. sect . 7. christs generation before the world was , is proved from john. 8. 58. christs being the son of god afore his incarnation is proved from his words , john 8. 58. verily , verily i say unto you , before abraham was i am . the occasion of which words was from that which our lord christ in the temple , spake to the jews , ver . 51. verily , verily , i say unto you , if a man keep my saying he shall never see death : which the jews conceived so notorious an untruth , that they inferred he must be possessed by the devil , sith abraham , was dead , and other holy men . to which our lord christ replied , that he honoured , not himself , but his father honoured him , that abraham rejoyced to see his day and saw it and was glad , which did intimate that he had seen abraham , and abraham him , else how could he say , he rejoyced to see his day and saw it , and was glad ? this was accounted by the jews for a greater untruth , so that they reply to him , thou art not yet fifty years old , and hast thou seen abraham , dead near two thousand years before ? to whom christ returns this constant asseveration no whit revoking or mincing his former speech , verily , verily , i say unto you , before abraham was , i am ; which both the occasion , the manner of expression , and the words plainly shew to have this sense , before abraham was a man in rerum naturâ , before abraham was conceived in the womb , or born , i am , that is , have and had a being ; which can be understood of no other than his divine nature , far exceeding the time of abraham's being ; which the jews conceived , he meant as they did , when he said , john 5. 17. my father worketh hitherto and i work ; that he said also that god was his father , making himself equal with god , ver . 18. and when he said john 10. 30. i and my father are one , that being a man he made himself god , ver . 33. which they accounted blasphemy , and would have stoned him for these sayings : yet did not christ revoke his speech , but hid himself , and after went out of the temple , going through the midst of them , and so passed by , verse 59. and therefore his words have this assertion , that he had a being before abraham , which can be no other than his divine nature by generation , of the substance of his father before the world was . the exceptions against this inference , are 1. that it should be read , being in the aorist . before abraham , is to be , or shall be , or is made abraham , that is , the father of many nations by the calling and graffing in the gentiles , into the true olive : i am as it is ver . 12. the light of the world , or the messiah ; as when he said , verse 24. if ye believe not that i am , that is , the messiah , ye shall dye in your sins ; and verse 28. when ye have lift up the son of man ye shall know that i am , that is , the messiah . 2. that jesus was before abraham by divine constitution , which grotius annot . on john 8. 58. makes the sense as john 17. 5. apocal. 13. 8. 1. pet. 1. 20. and dr. hammond in his paraphrase of john 8. 58. thus expounds it : jesus answered that objection of theirs ; you are much mistaken in my age . for 1. i have a being from all eternity , and so before abraham was born , and therefore as young as you take me to be , in respect of my age here , i may well have seen and known abraham . but then 2. in respect of my present appearance here on earth , though that be but a little above thirty years duration , yet long before abraham ' s time , it was decreed by my father , and in kindness to abraham revealed to him , while he lived ; in which respect it is true that he knew me also . to which i reply . 1. that the words either way expounded had been impertinent , as not answering the objection , verse 57. of christs age not exceeding fifty , and therefore he could not see abraham ; for his being a man before the gentiles were called , gods constitution and decree , and the revelation of it to abraham , that in his seed all the nations of the earth should be blessed , was altogether besides the thing christ was to do , to wit , the verifying of this , that he had seen abraham , abraham being a person , not signifying any where the calling of the gentiles , and christs seeing him , an action , which presupposeth an existent substance , in which it must be . and therefore if christs words had imported no more than this , that before the gentiles should be called , christ was the messiah , or god had decreed and revealed his being the messiah to abraham , christs speech might have been false , that he had seen abraham : yea , it had been nugatory , for christ had said no more of himself than might be said by any of the jews , that he was in gods decree before the calling of the gentiles ; and it had been also false , that before abraham was father of many nations , christ had a being , or was the light of the world , if he had no being afore his incarnation , sith abraham was father of many nations , israelites , ishmaeli●es , edomites , and in some sort a spiritual father of many nations , by the adjoyning themselves to the people of the god of abraham , psal. 47. 8 , 9. afore christ was born . and it had been delusory , and aenigmatical to understand the words before abraham's being of the future time , when the objection was of his being long before ; and to make the answer to be of abraham under a spiritual consideration , when the objection was of him as the natural progenitour of the jews , and of christ in respect of his office or imployment , when the objection was of his natural duration , which had been contrary to christs manner of teaching , averring and vindicating his speeches : for though sometimes he answer obliquely , and teach by consequences , leaving his auditors to consider his words , yet still his replies are solid , pertinent and convincing . and though the exposition of some of them have no small difficulty , yet his speeches are not in such an aenigmatical and dark manner as this , by allusion to the etymology or derivation of a name , when other expressions were obvious : besides , if christ did at any time use such dark expressions or manner of answering , yet he cannot be conceived rightly to have done so in this answer , in which his preface , verily , verily i say unto you , shews his answer to have been direct and plain , and was taken by the jews in the sense importing his priority of being , which christ gainsaid not , and all interpreters till this last age , have so expounded them . 2. the words cannot by any instance of the like use of them be shewed to have the sense put on them . for however the aorist may signifie the future time , yet as the occasion , so also christ's averring his own being , antecedent to abraham's , shews it must be understood here of the time past , and be read before abraham was , not abraham shall be . and if he had alluded to abrahams name changed , he should have said , before abraham , shall be abraham : and the objection being about christs age , and so the impossibility of his seeing abraham , the answer is an assertion of his existence , without any thing added : it is granted , that the words , verse 24 , 28. need a supply , yet neither there , nor ver . 58. can the supplement be conceived to be taken from , vers . 12. so as that the meaning should be , unless ye believe that i am the light of the world , ye shall know that i am the light of the world ; before abraham was , i am the light of the world . for the words , v. 20. do shew that the speech he made before was interrupted , and he began a new conference with them , verse 21. and therefore the supplement to be added , v. 24 , 28. is more likely to be from verse 23. unless ye believe that i am from above , ye shall know that i am from above , in which verses the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shews it to be an object of faith , which requires something to be known and believed besides his being , which was obvious to their senses ; but ver . 58. the particle is not , nor any thing required of them ; but there 's a plain and direct assertion of his being without any other supplement ; nor is there any difficulty in expounding i am , by i was , the present tense being like manner used for the time past , john 6. 24. and 14. 9. and 15. 27. and , as grotius well observes , there is the like expression in the greek , psal. 90. 2. before the mountains were brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art , that is , thou wast , noting time past continued , and therefore by the syriack interpreter , and no●●us his paraphrase , rightly it is rendered john 8. 58. before abraham was born i was ; nor is it unlikely that he used this expression in the sense in which it is said by god , isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am he , to which john 13. 19. is consonant : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neither joh. 17. 5. nor revel . 13. 8. and that neither are understood of gods decre● , is shewed in the next section , vide plac. disp . 11. § . 21. &c. sect . 8. christs being before the world was , is proved from john 17. 5. to these passages in the gospel of st. john for confirmation of the same thing , i shall adde the words of christ in his prayer to his father , john 17. 5. and now , o father , glorifie thou me with thine own self , with the glory which i had before the world was with thee ; which words do evince , that christ had glory with his father before the world was , which is the description of eternity , psal. 90. 2. prov. 8. 23 , 25. whence it follows , that before the world was , christ had a being in glory with his father , which could be no other than his divine nature , as he was son of god , and therefore is to be acknowledged to be begotten of the substance of the father before the world was . to this it is answered , that the glory here is not divine majesty , but glory of immortality and honour to him as man , such glory as was given to him , verse 24. and which he saith he had given to his disciples , ver . 22. as it is said , 2 tim. 1. 9. that god had saved them , and called them with an holy calling , not according to their works , but according to his own purpose and grace , which was given them in christ jesus , before the world began ; to wit in gods predestination . and in the same respect the apostle saith , 2 cor. 5. 1. we have a building of god , an house not made with hands eternal in the heavens , heb. 10. 34. that they had in heaven a better and enduring substance , in the sense in which christ is said to be fore-ordained before the foundation of the world , 1 pet. 1. 20. to be the lamb s●ain from the beginning of the world ; so believers are said to have everlasting life , john 3. 36. & 5. 24. 1 john 5. 12 , 13. not in possession but predestination . to which i reply that it is somewhat difficult to explain what the glory is with which christ prayes his father to glorifie him , and how he would have him glorifie him , by reason of the various meanings of the term glory and waies of gods glorifying . the petition implies it was such glory as he had before the world was , now had not : this may be best understood by considering how he had it with the father before the world was ? two waies are conceived , one by actual possession , the other by predestination or fore-ordaining : for the former , and against the latter are these reasons . 1. from the tense , [ which i had ] in the preterimperfect tense , which if meant of having in purpose only it should be , which i have with thee , sith gods purpose or fore-appointment was still the same . 2. which reason is strengthened from the time , now glorifie me , which intimates he had it not then ; but he was then glorified in purpose . 3. before the world was , which shews when he had it , and how he would have it again , but he doth not petition to have it again only in purpose , but in actual possession . 4. he desires that he may have that glory with his father 's own self . which he had with him : now with his father 's own self , in the one part must be meant of his presence , and that in heaven , as when it is said , 1 john 2. 1. we have an advocate with the father , that is , in his presence in heaven , therefore also in the other part , with thee , cannot be meant , in thy purpose , but in thy presence in heaven . 5. christ had the glory with his father before the world was in a peculiar manner , such ●s none of the elect have , with such love before the foundation of the world , as was singular , verse 24. but , if it were no more than in purpose had by him , it was no otherwise , then all the elect had it before the world was , therefore he had it in actual possession with peculiar imbracing and delight , as john 1. 18. and 3. 35. prov. 8. 30. 6. there is no place of scripture , wherein such an expression of our having , as here , is meant of having only by gods purpose for the future in predestination . the giving , john 17. 24. is not to be understood of an intention for the future , but a present actual collation . the giving , 2 tim. 1. 9. of grace is not meant of gods purpose but donation according to his purpose , which donation was by grant , or promise as it is expressed , tit. 1. 2. where and 2 tim. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well rendered before the world began , but before the times of ages , noting the times of the ages following the creation , and should be so rendered , rom. 16. 25. as the parallel places , ephes. 3. 9. col. 1. 26. do shew , and so the giving of the grace , 2 tim. 1. 9. is most likely meant of the promise made , gen. 3. 15. as dr. twisse conceives vindic. grat . l. 1. part . 1. sect . 4. digress . 2. c. 5. however though the grace of god might be said to be given in gods purpose , yet not christ be said to have had glory in gods purpose , because giving notes only the act of the donor , but having the act of the possessour , 2 cor. 5. 1. the having a building not made with hands , cannot be meant of having in gods purpose , for it is consequent on the dissolving of the earthly house of this tabernacle , to which , having in gods purpose is antecedent , and therefore notes actual possession , the present tense being put for the future , as grotius rightly notes , heb. 10. 34. the having , cannot be meant of having in god's purpose , it being having in your selves , or your selves , and therefore must be understood of possession for the future , by the same enallage , or of right , or assurance for the present , or of present possession , though not full possession , john 3. 36. & 5. 24. 1 john 5. 12 , 13. believers are said to have eternal life , not by predestination only , afore the person is in being , but by real actual possession , inchoate and continued , though not consummate , as appears by the expressions iohn 5. 24. and cometh not into condemnation , but is passed from death into life , 1 john 3. 14. we know that we have passed from death to life , opposite to verse 15. we know that no murderer hath eternal life abiding in him , and john 3. 36. shall not see life , but the wrath of god abideth on him , 1 pet. 1. 20. shews not what christ had , but how he was fore-known , revel . 13. 8. from the beginning of the world may as well or better be joyned to written as it is revel . 21. 27. than to s●ain , iohn 17. 24. doth not prove , that christ had the glory mentioned , verse 5. only in purpose before the foundation of the world , but rather the contrary . for the love there is a love not onely of benevolence , but also of complacency and delight , as iohn 1. 18. and 3. 35. prov. 8. 30. and so supposeth his being before the world was , and the possession of his glory , which he now desires to repossess ; which cannot be his divine essence , for that he was never emptied of , nor his humane excellency , for that he had not in being before the world was ; but the state and condition of a son , of which he emptied himself , taking the form of a servant , phil. 2. 7. that riches which he had before he became poor for our sake , 2 cor. 8. 9. which was not the relation of sonship to god , for that he still had in his lowest debasement , but the enjoyment of the pleasure he had with his father in his presence , which was in some sort with-held from his person while he was on earth , and the exercise of command and empire over angels afore the world was compleated ( if the angels were created in any of the former daies of the first creation ) and which he now laid aside , and was to pray to his father for the angels ministry ; either of which , or any other ( which we know not of ) communicable in its proportion to our condition with him , according to the words , iohn 17. 22 , may be the glory which he prayes for , iohn 17. 5. to repossesse , and enjoy with his father after the finishing of the work he gave him to do on earth , verse 4. into which he came to glorifie his father , humbling himself therein really , and therefore would be really re-glorified with his father 's own self ; and not only in manifestation to men , as he had it really with him before the world was . sect . 9. col. 1. 12 , 13 , 14 , 15 , 16 , 17. is urged to prove the god-head of christ. to those foregoing texts in the gospel of st. iohn , i shall next adjoyn the words of the apostle paul , colos. 1. 12 , 13 , 14. 15 , 16 , 17. where he mentions his thanksgiving to the father , who had translated the colossians into the kingdom of his dear son , or of his love , who is the image of the invisible god , the first-born of every creature . for in or by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers ; all things were created by him , and for him , and he is before all things , and by him all things consist . whence i thus argue : he who is the son of the fathers love , the image of the invisible god , the first-born of every creature , in or by whom all things were created that are in heaven , and that are in earth visible and invisible , whether they be thrones or dominions , or principalities or powers , by whom , and for whom all things were created , who is before all things , and by whom all things consist , was before any creature , was made , begotten of the substance of his father , not made of nothing ; very god of very god , of the same substance with the father , by whom all things were made . but such was jesus christ : therefore , &c. the minor is the express words of the text : but the major proposition is denied : and for a reason of the denial , it is said ; 1. that he is termed the image of the invisible god , not as a child that is begotten by natural generation is the substantial image of his father of the same substance ; but as he resembles god in his wisdom and power , and excellent holiness of life ; wonderful revelation of the mysteries of his counsel , and the great works he did , as the man , in respect of his superiority and authority over the woman , is said to be the image and glory of god , 1 cor. 11. 7. or as dr. hammond's paraphrase is , in whom god who is invisible is to be seen , and his will clearly declared by the gospel ( so that ●e that seeth him , seeth the father , joh. 14. 9. ) which is confirmed by the words following , ver . 10 , 11. believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self , but the father that dwelleth in me , he doth the works : believe me that i am in the father , and the father in me ; or else believe me for the very works sake : which words make christ to be in the father , and the father in him , whereby the father is to be seen , and so he is his image , in his words and works . conformable to the same sense are the words of christ , iohn 5. 19 , 20 , 30 , &c. 2. that he is termed the first-born of every creature , and therefore is of the rank of creatures , as the first-born is taken , heb. 11. 28. as man , the first-born among many brethren , rom. 8. 29. or as it is rev. 1. 5. the first-born from the dead , and the prince of the kings of the earth . the first ( saith grotius annot . on the place ) in the creation , to wit , the new , of which , 2 cor. 5. 17. rev. 21. 5. heb. 2. 5. more amply dr. hammond in his annot . on col. 1. 15. saith thus : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside the ordinary notion of first-born ( which cannot so well here refer to christs eternal generation , because of that which is added to it , the first-born of every greature , which only gives him a precedence before all other creatures , and doth not attribute eternity to him ) is used sometimes for a lord , or person in power , who hath the priviledge of the first-born , dominion over all his brethren , and according to this notion ' ●is used commonly in scripture , for a prince , or principal person , so psal. 89. 27. david is called the first-born of the kings of the earth , i. e. the most glorious among them ; and job 18. 13. we have the first-born of death . and so among the civilians , haeres , heir , signifies dominus , lord , justinian instit. l. 2. tit . 19. de hae●●d . qualit . & diffe . § . ult . and thus may it fitly be a title of christ in●arnate , in respect of his power over his church , the key of the house of david is laid upon him : but it is possible it may peculiarly refer to his resurrection , in which he was the first-born from the dead , verse 18. the first which from the grave was raised and exalted to heaven , and being so risen , all power was given unto him , in heaven and in earth . 3. that thrones and dominions , principalities and powers , th●ngs visible and invisible , in heaven and earth ; all things may be meant of jews and gentiles : these several titles here rehearsed , saith dr. hammond annot. on col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men ; so thrones may denote kings , or monarchs and princes , dominions ( or lordships ) may be the reguli , the honours ( whether of dukes or earls ) next under princes ; principalities , the praefects of provinces and cities ; and powers , inferiour magistrates ; and if so , then may they be here set down to denote all sorts and conditions of men in the gentile world , by the chief dignities among them here on earth . and annot. on col. 1. 20. and in the like phrase verse 16. all things that are in the heavens , and on the earth , shall signifie no more than what is in other places expressed by the world , as 2 cor. 5. 19. the creation , the whole creation , or all creatures , the whole world of creation , or the whole world without restriction , which signifie all the gentile world in opposition to the jewish enclosure ; not all the creatures absolutely , but all men of all nations . 4. that verse 16. is to be understood of the new creation mentioned , 2 cor. 5. 17. ephes. 2. 10 , 13. and 3. 9. and 4. 24. jam. 1. 18. the things which go before , saith grotius annot. ad col. 1. 16. shew these things meant of christ , which is the name of a man ; more rightly is [ were created ] here interpreted were ordained , go● a certain new state ; angels to men , men among themselves were reconciled under christ ; others that angels were reformed as being brought to a new state of acknowledging the lord jesus christ as their lord , and acting at his beck as being gods instrument for the bringing of that reformation to pass , and therefore it is said they were all created in him and by him , as the mediate cause . 5. that christ is said to be before all things , is meant of the new creation , and that in respect of dignity , not of time. 6. that in him all the new creation consists , or are reformed . sect . 10. the proof of christs god-head from col. 1. 12 , 13 , 14 , 15 , 16 , 17. is vindicated from exceptions . 1. i reply , it is true that in respect of other resemblances than of his father's person according to his d●vine nature christ might be termed the image of the invisible god , yet in this place he is not said to be the image of the invisible god in respect of his office as declaring his counsel , or representing his power and holy qualities by his conversation and works ; but as adam's son is said to be begotten in his own likeness after his image , gen. 5. 3. may be proved by these reasons . 1. because his being the image of god is an●ecedent to the creation ; verse 16. therefore he was the image of the invisible ▪ god before it , and consequently , in respect of his divine nature . 2. what christ was to his church is expressed after ver . 18 , 19 20. therefore v. 15. 16 , 17. what he was and did in respect of his divine nature , it being not to be conceived that he would repeat that ver . 18 , 19 , 20. which he had said before , ver . 15 , 16 , 17. 3. an embassadour , though he represents his princes counsels , yet is not said to be his image , an image being a resemblance of a person , not of his counsels . 4. it is not said , that christ was the image of the invisible god to us , but is the image of the invisible god absolutely and simply even then when he was not on earth to declare gods will , and therefore shews what he is in himself throughout all generations . no● is it of any force which is urged : that because he is said to be the image of the invisible god , therefore he must be a visible image ; fo● man that was made after the image of the invisible god , and is renewed after his image , as ephes. 4. 24. col. 3 , 10. is not after gods image in respect of any visible resemblance , but in respect of wisdom , holiness and righteousness of truth , which are invisible qualities . 2. if the reading which isidor pelusiota insists on epist. l. 3 , epist. 31. be right , that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first bringer forth of every creature , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature , which may seem probable , because it is said verse 16. for by him were all things created , and so it should note not passively his birth , but actively his causality , in which he is said to be the beginning of the creation of god , rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princip●um , or the beginning notes not termination of time , or initiation , but signifies ●fficiency ; as when we say from the latins , the principle of a thing . as col. 1. 18. the word is used ( of which more may be seen in sixtin●s amama antibarb . biblic . l. 3. ) the answer were easie , that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures , which the arians did object from this place . but however erasmus like it , yet beza rejects it , for reasons set down by him , annot. ad col. 1. 15. which though they be not all allowed by heinsius exercit. sacr . l. 12. c. 1. yet the reading not agreeing with most copies , nor necessary , that answer is not to be insisted on . that other sense which beza and others embrace , [ he is said to be the first-born of every creature ; that is , he that was born before any creature , conceiving in answer to the hebrew verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be as well applied to the fathers generation as the mothers bearing , and so it be all one , as the begotten before all th● creatures ] would pass for current , if there were an example of so using the word as including the preposition governing the genitive case , and referring to the fathers act of generation : in which methinks there should not be much difficulty , sith james ▪ 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten , and is the act of the father of lights , verse 17. and so notes the fathers act of generation usually , and most properly signifies the act of the mother bringing forth , who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke 2. 5. when she is great with child , and is used james 1. 15. as of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringeth forth and so rendered . and when christ is said , col. 1. 18. to be the first-born from the dead , or revel . 1. 5. the first-begotten of , or from the dead , the act of the father in raising him from the dead is implied , to which his resurrection is ascribed , acts 2. 30 , 32. and 3. 15. and 4. 10. and 5. 30. and 10. 40. rom. 6. 4. 1 cor. 6. 14. ephes. 1. 20. gal. 1. 1. and herein st. paul doth in some sort place his ●egetting of christ , when he said , acts. 13. 32 , 33. god hath fulfilled the promise made unto the fathers unto us their children , in that he hath raised up jesus again ; as it is also written in the second psalm , thou ar● my son , this day have i begotten thee . and although the preposition from , be in those places because of the change or translation from the dead , yet the term first noting priority must needs include also the preposition before , as it doth manifestly , john 1. 15. so that it is easie to conceive this to be the meaning , he was the first begotten before all the creation , or every creature , and therefore the image of the invisible god , and he by whom , and for whom all things were created ; which cannot be meant of his rising from the dead , sith that is mentioned ver . 18. and this title is put before his creating of all things , ver . 16. and as the reason of it : but must be meant of his generation before all times out of the substance of the father , by which eternity is given to him , the precedency in being before all the creation , being in scripture language all one with eternity . and so christ will not be put in the rank of creatures made out of nothing , but the word is to be taken negatively , as the word first applied to god , revel . 1. 11. which is expounded , isa. 44. 6. i am the first , and i am the last , and besides me there is no god , or isa. 43. 10. before me there was no god formed , neither shall there be after me . and when the law appointed the first-born male to be gods , exod. 13. 2. numb . 8. 16. by the first-born was understood that which opened the womb though no other were born after , as the mother of christ understood the law , luke 2. 22 , 23. who is called her first-born , notwithstanding she had-no other , mat. 1. 25. but if this exposition of the title [ the first born of every creature ] be not received , but that it note only christs dominion or inheritance of every creature , yet will this sense prove his generation before all creatures , and his being exempt from the rank of creatures , sith the reason of his being the first-born of every creature , and so lord or heir of them , is ver . 16. because by him and for him they were all created , which must needs prove that he is not one of the creatures , sith he created all things , therefore not himself created , and he must needs have a being before every creature by whom , all were created , and confequently was begotten before all time . nor can this title be applied to christ as man or incarnate as if it , noted that he was first in the new creation or ▪ in respect of his power over his church : for ▪ john baptist , luke 1. 15. was before him in the new creation in time , and it is no● said he was designed or appointed to be the first-born of every creature , but that he is the first-born , not made the first-born of them , but he by whom all were created ; nor can the church peculiarly be meant by every creature , or the new creation , sith it is not said of the creation , or of the new creation , but of every creature , even those that are invisible , as verse 16. shews ; and therefore he cannot be said to be the first-born of every creature as the first-born of man is , because the angels are some of the creatures , verse 16. but not of the same kind with man. 3. that by thrones , and dominions , and principalities and powers , verse 16. are not meant several degrees of dignity among men , and no more , may appear , not only as dr. hammond saith , because they may also signifie the several degrees of angels , and because there follows mention of visible and invisible , and the angels may most probably be contained by the latter of them , as this lower world of men by the former , and because it is the creation that is here referred t● , and the creating of angels as well as men , &c. belongs truely to christ as god , therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend angels and men too , the highest and most eminent of both sorts : but also because it is necessary for these reasons . 1. because these terms do elsewhere signifie in the same apostles writings , invisible beings , powers of the world to come , ephes. 1. 21. principal●ties and powers in heavenly places , ephes. 3. 10. spiritual beings in high or heavenly places , opposed to flesh and blood , ephes. 6. 12. angels , principalities and powers , are reckoned among the most potent beings of most force to separate us from the love of god , rom. 8. 38. angels , and authorities and powers are said to be subject to christ now on the right-hand of god , 1 pet. 3. 22. nor can the spoiling of principalities and powers be understood otherwise than as dr. hammond's own paraphrase of col. 2. 15. explains it , of devesting the evil spirits of their power , grotius annot. ad eph. 1. 21. intelligunt quidam de imperiis terrenis . sed locus col. 1. 16. & quod in his infra est , 3. 10. evincit agi hic de eximiis angelorum clasibus . similis ordinum distinctio etiam in satanae regn● infra , 6. 12. 1 cor. 15. 24. rom. 8. 38. 2. if by them angels were not meant , there should be no invisible beings said to be created , col. 1. 16. whereas the distributive particle [ whether ] is put next after invisible , to shew the thrones , dominions , principalities , powers to be invisible beings . 3. several degrees of dignity and rule among men , neither in this epistle , nor elsewhere , are said to be things in heaven , or invisible . 4. angels may be said to be reconciled , col. 1. 20. and gathered together into one with the church , ephes. 1. 10. christs blood reconciling the gentiles to god by expiating their idolatry , and so reducing them to god , and thereby to the good angels , who rejoyce at their conversion , luke 15. 7 , 10 , observe their order in their church meetings , 1 cor. 11. 10. are their angels , mat. 18. 10. but it could not be said in s. paul's time , when he wrote to the colossians , that the rulers on earth were created by , and for christ , that is , reformed and made new creatures in christ , they were not brought to the obedience of the gospel by christ , but were enemies to it , acts 4. 27. 1 cor. 1. 26. james 2. 6 , 7 ▪ nor were they ordered by christ according to the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated ordinance , heb. 9. 11. 1 pet. 2. 13. that is , constituted or appointed by christ as mediatour in order to his church for their help , in st. paul's time ; and therefore cannot be said to be created in the sense some would expound creation , col. 1. 16. and meant by thrones , dominions , principalities and powers . 4. hence also may appear that no other sense but of the creation at first out of nothing , can be rightly meant by the creating , col. 1. 16. for the words are general , including all things simply , and that twice expressed , which shews it comprehends all things universally that were created ; and left any thing should be excepted , there 's a threefold division . 1. of things in heaven , and things on the earth . 2. of visible and invisible . 3. of the invisible thrones , dominions , principalities , and powers . of which principalities , the unclean spirits are a part , col. 2. 15. ephes. 6. 12. who cannot be said to be reformed , or constituted , or appointed by christ in the sense , in which creation is taken , either eph. 2. 10. jam. 1. 18. 〈◊〉 cor. 5. 17 , gal. 6. 15. or heb. 9. 11. 1 pet. 2. 13. in the good angels nothing was to be reformed , or new created ; in the evil nothing was , nor were they , o● other things constituted , or ordained by christ as man ; nor is it true , that all things in earth were reformed , or constituted for the church . and for the new creation , which consists in renovation of mind , it was done in many before christs incarnation , ezek. 36. 26. psal. 51. 12. and therefore that creation cannot be meant , when it is said , all things were created by jesus christ , by them who suppose him not to have been afore his incarnation . lastly , neither is there any place brought by them , by which it may be proved , that the work of creation absolutely put is meant of renovation , or reformation , meant by the new creation : nor do the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by him , prove christ only a mediate or instrumental cause of the creation . for it is said of him , who is the principal cause , rom. 11. 36. all things are of him , and by him , and for him , as col. 1. 16. and therefore the particles note a principal concurrent or consociate cause : and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through is applied to god the father , gal. 1. 1. heb. 2. 10. and in is used as by , heb. 1. 1. and applied to god , acts 17. 28. yet it is not to be denied , that there is a priority in the father to the son in respect of being , not of time , but original , as bishop davenant saith , com. on col. 1. 15. christ hath principium originis , a beginning of original , to wit , his father from whom he was begotten , but not a beginning of time , or to use dr. pearsons words in his exposition of the first article of the creed , p. 36. of the second edition , the father hath that essence of himself , the son by communication from the father . from whence he acknowledgeth that he is from him , john 7. 29. that he liveth by him , john 6. 57. that the father gave him to have life in himself , and generally referreth all things as received from him ; so as that the father is by the antients termed the fountain , root , authour , origin , head , cause of the son and the whole divinity , p. 41. whence the son is termed in the nicene creed ; god of god , very god of very god , light of light , and this origination in the divine paternity , hath antiently been looked upon as the assertion of the unity : and therefore the son and holy ghost have been believed to be but one god with the father , because both from the father , who is one , and so the union of them . for if there were more than one , which were from none it could not be denied , but there were more gods than one , p. 44. and answerably here●o there is an order in the operations of the father and the son , so as that there is a priority , if not in some sense a majority in the father , whom some of the antients , cited by dr. pearson , p. 37. understand to be greater than christ as the son of god , john 14. 28. with reference not unto his essence , but his generation , by which he is understood to have his being from his father , who only hath it of himself , and is the original of all power and essence in the son , and consequently some preheminence in working ▪ whence christ saith , i can of mine own self do nothing ; the son can do nothing of himself , but what he seeth the father do : for what things soever he doth , these also doth the son likewise , which intimate a priority of order in the fathers operation , if not a dependance of the son on him therein . and so as mr. gataker in his advers . mis●el . c. 17. saith from col. 1. 16. christ both in making the world , as also in instructing his church is said to exhibit ministery to god the father , and the father by him to have performed and to perform both those things , heb. 1. 2. in which place he is said to have spoken to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds . 5. christs priority in dignity is expressed before verse 15. where he is said to be the first-born of every creature , and in respect of the church , vers . 18. where he is termed the head of the body the church , that in a 〈…〉 things he might have the preheminence : therefore he is said to be before all things , ver . 17. in time , and that not only before angels , but all things created , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same latitude with all things , v. 16. and that not only in the new creation , for so he was not in time before david , psal. 51. 10. john baptist , who was filled with the holy ghost even from his mothers womb , luke 1. 15. but in respect of the first creation . 6. the consistence of all things by christ , is to be understood of all things created , ver . 16. and not only things belonging to the new creation , and of a consistence by sustaining and preserving all things simply by his power and providence , as it is said , 2 pet. 3. 〈◊〉 . by the word of god the heavens were of old , and the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting , which is no where meant of evangelical reformation , but of powerful sustentation , as heb. 1. 2 , 3. to which i pass sect 11. heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13 , are urged to prove the assertion of christs god-head . the same articles of faith concerning christ are confirmed from heb. 1. where christ distinct from the prophets , is termed the son of god , whom he appointed heir of all things , by whom also he made the worlds , verse 1. 2. being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , verse 3. by so much being more excellent , or better than the angels , by how much he inherited a more excellent name than they , verse 4. of whom god said that which he said not of the angels , thou art my son , this day have i begotten thee ; and again , i will be to him a father , and he shalt be to me a son ; and again , when he bringeth in the first-begotten into the world , he saith , and let all the angels of god worship him , verse 5 , 6. unto the son , or of the son he saith , thy throne o god is for ever and ever : a scepter of righteousness is the scepter of thy kingdom , thou hast loved righteousness and hated iniquity ; therefore god even thy god hath annointed thee with the oyl of gladness above thy follows : and thou lord , in the beginnings hast laid the foundation of the earth ; and the heavens are the work of thy hands : they shall perish , but thou remainest , they all shall wax old as doth a garment , and as a vesture shalt thou sold them up , and they shall be changed , but thou art the same , and thy years shall not fail . but to which of the angels said he at any time , sit on my right hand , until i make thine enemies thy foot-stool ? verse 8 , 9 , 10 , 11 , 12 , 13. whence i argue , he , of whom all these things are said , was before any creature was made , begotten of the substance of the father , not made of nothing , very god , of the same substance with the father , by whom all things were made : but of jesus christ all these things are said , therefore , &c. the minor proposition is the express words of the text , but the major is denied ; and as a reason of the denial , it is said . 1. that christ is said to be the son , the first-begotten , this day begotten in respect of his incarnation , resurrection , exaltation as before . 2. that he was the brightness of his glory , ray or beam of gods majesty , that in christ men might have a kind of sight of gods majesty , that he was the express image of his person in respect of his qualities resembling his father , the latter words interpreting the former . for god did as it were imprint his person on christ , that christ might be his substitute upon earth to personate , represen● and resemble the person of god ; to be in wisdom as god , by publishing the mysteries and secrets of god , and by knowing the thoughts of men , and discovering them ; to be in holiness as god without all stain of sin , to be in power as god , having dominion over all gods creatures , over winds , seas , devils . 3. that he was brought into the world , not as being before the world , but being in the world was sent as the great prophet of the church among men , or at his resurection he was raised from the dead , and brought into the world , or it is to be applied to his great exaltation at the last day , when he shall be brought into the world to come , as it is termed , heb. 2. 5. which refers to heb. 1. 6. and so without trajection the word [ again ] shall be read as it stands in the greek text , and the verb of the second aorist of [ bringing into ] be read as of the future time , not as the vulgar , beza , our translation , of the time past , and [ again ] noting another citation out of the psalms : and therefore mr. mede in his opus●ula latina in answer to ludovicus de dieu , would have our english version corrected thus [ and when he bringeth again the first-begotten into the world ] or shall bring , &c. for what things are from thence cited out of the book of psalms to the end of the chapter [ concerning the adoration of angels , the scepter of the rectitude of god , the changing the world , the treading of enemies under his feet ] all , if we believe the apostle , are to be referred to the second coming of christ. to which agree cameron resp . ad quaest . in heb. 1. 6. heinsius exercit . sac . l. 16. c. 1. dr. homes resur . revealed . l. 3. c. 2. &c. 4. that he inherited or possessed a more excellent name than the angels by grant from his father , being appointed heir of all things , not by vertue of his generation before the world , but because of his office , by reason of which the angels were to worship him , as peter did christ as man , luke 5. 8. and all the disciples , luke 24. 52. 5. that he was god by office , and not by nature ; as it appears in that god is said to be his god , he to be annointed by god with the oyl of gladness , and others his fellows , ver . 8 , 9. 6. grotius would have , ver . 2. read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom ; but if it be to be read by whom , it is meant of the new world , not of the heavens and earth , or ages , or times of this world : and v. 10 , 11 , 12. are but accommodated to him in respect of his dissolving the world , and duration of his kingdom , not in respect of the eternity of his person , or operation in the first creation . 7. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated upholding is to be translated ruling with the word , that is at the command of his father , mannaging all things as personating his father , and following his command . gr 〈…〉 in his annotation on the place , saith thus : the manuscripts in which those grammatical spirits are distinguished , have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( his , the fathers , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own , as we read it ) and so reads cyril in his 8th . against julian ; the sense is , christ governs all things by the word of his fathers power ( that is command ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to govern , and which chrysostom here adds , with some easiness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be put for command , luke 5. 5. and heb. 11. 3. so also 1 kings 1. 27. more to the same purpose hath heinsius exercit. sacr . l. 16. c. 1. and dr. hammond in his annot . on heb. 1. 3. the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things , fero to bear , and rego to rule , and from the latter of them it is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a prince ; agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is sometimes the rendering of the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as numb . 11. 14. deut. 1. 9. may accordingly signifie , to rule , to govern , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to administer , as a commander , or governour , or procurator of a province , and so 't is here taken , to denote the regal power of christ , to which he is advanced by his resurrection . 8. that verse 13. is spoken of christ as man exalted to sit on gods ●igh●-hand . sect . 12. the argument from heb. 1. 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 12 , 13. is vindicated from exceptions . to the first i reply , that none of those reasons are sufficient to verifie the titles given to christ , rom. 8. 32. where he is termed gods own son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or peculiar to him . john 3. 16. his only begotten son , and here the son , verse 2. as is before shewed sect. in reply to the 9th . exception : by the same arguments the reasons also of the nameless authour of the commentary on the epistle to the hebrews , intituled the expiation of a sinner are shewed to be short of what the appellation of the first-born or first-begotten , heb. 1. 6. imports , whereof the first is , christ is the first-begotten son of god , because god begot him before all his other sons , who are called the brethren of christ ; for god first begot christ , in that manner wherein god is said to beget sons ; for those he begets whom he assimilates and makes like unto himself , and so christ was the first that was assimilated , or made like unto god in holiness ; in such holiness as he require in the new covenant . i reply . 1. this reason is given without proof , and if allusion be to rom. 8. 29. neither is it said there that christ is the first-born by reason of his assimilation to god in holiness before others , nor is the image of christ , to which others are conformed , expressed to be in qualities , it is more likely to be in estate and condition , to wit , of glory . 2. nor is it true , that christ in this respect is the first-begotten , john baptist was before him made like unto god in such holiness as he requires in the new covenant , he was great in the sight of the lord , and filled with the holy ghost , even from his mothers womb , luke 1. 15. that i omit to say any thing of abraham , david , mary , simeon , anna , &c. 2. secondly , saith he , christ is the first-begotten of god by his resurrection , because by the power of god he was raised and brought in again from death to an immortal life ; for which he is called the first begotten from the dead , and the first fruits of them that slept , 1 cor. 15. 20. i reply . 1. it is true , christ is said to ●e the first-born , or begotten from the dead , col. 1. 18. revel . 1. 5. but heb. 1. 6. he is termed the first-begotten simply without relation to the dead , and col. 1. 15. the first-born of every creature , and the reason thereof is , because all things were created by him , verse 16. 2. if this reason were sufficient , enoch might as well be termed the first-begotten , of whom the scripture saith , heb. 11. 5. by faith enoch was translated that he should not see death , and was not found , because god had translated him ; for before his translation he had this testimony that he pleased god. lastly , saith he , he is the first-begotten in all things , whereby the faithful of christ become the sons of god : for christ hath preceded them all , that ( as st. paul speaks ) he in all things might have the preheminence , col. 1. 18. i reply . 1. what those all things are , in which christ preceded all the faithful , whereby they become the sons of god , is not expressed , not do i think he can give an instance distinct from his holiness , and resurrection , except his preaching or fulness of the spirit ; wherein and in other things it is true , christ exceeded all the faithful of christ ; but no where is he said to be begotten , or the first-begotten by reason hereof , or any other thing besides his generation before the world : sure col. 1. 18. there is no such thing said ; though it be true that he is said to be the head of the body the church , who is the beginning , the first-born from the dead , that in all things , or among all he might have the preheminence ; yet not that therefore he is the first-begotten , but he is termed ver . 15. the first-born of every creature ; and the reason is given , ver . 16 , 17. because all things were created by him and for him , and he is before all things , and by him all things consist ; which she 〈…〉 s his generation before the creation , and so no time wherein he was not . the reasons of christs son-ship from the begetting him the day of his incarnation , luke 1. 32. his sanctification , john 10. 36. his resurrection , acts 13. 33. his having all power in heaven and earth given him , mat. 28. 18. his exaltation to be an immortal and universal potentate ; though they may be reasons of his appellation [ the son of god ] as shewing it , and being consequent on it , yet there is an higher reason shewed before , and confirmed from the titles given him , heb. 1. 3. 2. the term [ the brightness of glory ] doth not express what christ was to others as a looking-glass ; that had been better expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what he was in himself , and from whom , to wit , his father , as the beam from the sun. and in the same term wisdom is termed in the book intituled the wisdom of solomon , ch . 7. 26. the brightness of the everlasting light , the unspotted myrror of the power of god , and the image of his goodness : and thence it is to be conceived that in the nicene creed christ is termed light of light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith sr. norton kna●chbul in his animad version on heb. 1. 3. is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shining out brightness , or splendor , relucency , or as it were beam of gods glory , that is his substance , nature , or being , who is light , 1 john. 1. 5. and glory is often put for light , 1 cor. 15. 41. mat. 17. 2. compared with luke 9. 32. 2 pet. 1. 17. which shews that he is said to be the brightness passively as receiving it from his father , and brightness of his glory , as having his glory communicated to him ; not actively , as shining to others : and the same is to be conceived of his being the character of his person passively , as having it engraven on him , not ingraving it on others . the metaphor is most likely to be from a seal of a ring or some other thing by which there is an ingraving of a figure . now we shall best understand what is meant here by it , if we know what it is that is meant by his hypostasis , and when it was that he was the character of it : the word comes from a verb that signifies to stand under , or to be settled , and so notes some settled thing , that doth not flinch or vanish , opposed to emphasis or appearance , as aristotle in his book of the world ( if it be his ) so the cloud is said to be an hypostasis , the bow in the cloud but an appearance . physitians use it for the sediment , or that which settles in the bottom , as in urine , for the consistence , state or concretion of humours that should be purged . in the greek of the old testament it hath many significations , as deut. 1. 12. your burden is your hypostasis . deut. 11. 6. job 22. 20. that which we read substance , that is goods , is in greek hypostasis : a military station , rendered by us a garrison , is in aquila's translation , saith grot. annot. ad ▪ 1 reg. 13. 4. hypostasis . in the psalms it hath various acceptions , as psal. 39. 5. my age , verse 7. my hope . psal. 69. 2. there is no standing . gr. hypostasis . psal. 89. 47. remember how short my time is , gr. what my hypostasis is . ps. 139. 15. the lxx . reading as it is likely , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render was curiously wrought , the word signifying to be wrought with a needle , either , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as grotius conceives , or as to me seems likely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have rendered it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nahum 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . latin et substantia mea , and my substance . in the new testament it is onely 2 cor. 9. 4. and 11. 17. where it is rendered by this confidence , that is , subsistence , settledness , or fi●mitude , which being applied to the mind , notes confidence , unshaken boldness , or security , heb. 3. 14. where we read the beginning of our confidence , used as it is likely , as in the greek , psalm . 39. 7. heb. 11. 1. where it is rendered the substance of things hoped for , by others , the ground , or confidence , i conceive , the assurance or security meant by it : and here , heb. 1. 3. in none of which places , or any other that i can find , hypostasis signifies wisdom , power , and holiness , of a person ; and therefore i see not how it can be expounded the character of his hypostasis , that is the resemblance of his fathers attributes , or his supremacy or soveraign majesty ; but that he is as it were the print , impression , stamp , or as we translate it , express image of his person , or subsistence , or substance , which comes nearest to the use of the word , as it is in the greek version , psal. 139. 15. and that by reason of his being his son by whom he made the worlds ; which will be better understood by considering when he was the brightness of his glory , and the express ▪ image of his person : the participle we translate [ being ] cannot be expounded of being such consequently to his sitting on the right hand of the majesty in the heights , but antecedently thereunto , and to his bearing or upholding all things by the word of his power in order of nature at least , and to his purging our sins in time ; which appears , 1. from the order of the words , he is first said to be the brightness of glory , the character of his person , next to bear all things by the word of his power , than to have purged our sins by himself , and then to have sate on the right hand of the majesty on high , therefore he was a●●ecedently to all the rest the brightness of glory , and character of his person . 2. the connexion between being the character of his person , and up-holding all things by the copulative particle shews these were together , but the up-holding all things was before his sitting on the right hand , therefore also the being the character of his person . 3. then he was the character of his person when he purged our sins , but that was before his sitting on the right hand , therefore also was his being the character of his person . 4. from the use of the participle which is to be interpreted , either of the present or past time , as heb. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he were , philem. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being such with many more : whence it follows that these things cannot be said of christ as man , ●ith as such he up-held not all things by the word of his power , but of his divin● excellency in which he is a radiature from god , and is the character or print of his person , before his ascention , or executing his office on earth : besides the titles are so transcendent as exceed the excellency of the angels , and therefore express the divine nature : and the emphasis is put in them that being so excellent he purged our sins ; and if he had been termed the brightness of glory , and character of his fathers person , only in executing the office of mediatour , and representing god to us by his preaching , no more had been said , than was verse 2. that god had spoken to us by his son , and might be said of some of the prophets , specially moses who did reveal gods mind to the people of israel , with whom god spake face to face , his face did shine and was glorious , represented gods majesty , power , wisdom , goodness in bringing israel out of egypt , doing miracles , whence he is said to be made a god to pharaoh , exod. 7. 1. 3. notwithstanding the opinion of so learned men , yet i conceive the bringing into the world is not a thing fu●ure to be done at the last day for these reasons . 1. because if the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migh be expounded as of the future time ( the contrary whereof seems true to me ) yet the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith must be expounded of a time past , and the sense be this , when he did bring his first-begotten into the world he said ; and let all the angels of god worship him . 2. because a determination or purpose concerning a thing future had not been a fit argument to prove his present meliority or superiority above angels . 3. if it had been meant of a future bringing into the world i conceive he would have said , into the world to come , as he speaks , heb. 2. 5. and 6. 5. 4. because where he u●eth the like expression , though not the same words , to wit , heb. 10. 5. when he cometh into the world he saith , it is meant of the time when he had a body prepared for him , which was at his birth : for which reason , and because we find not any mention of the angels of god worshipping after his resurrection , as we find done , luke 2. 13. it is ●o be applied to the time of his birth ; and if it be objected that he was not to be worshipped by the angels till his exalting at the right hand of god , as rev. 7. 10 , 11. the contrary is to be held , ●ith the wise-men , mat. 2. 11. peter , luke 5. 8. the apostles , mat. 28. 17. luke 24. 52. worshipped christ ; and no doubt but the angels did and were to do the like . as for the words heb. 2. 5. that they referre to heb. 1. 6. and so heb. 1. 6. meant of the world to come , because no where else had he spoken of the world to come , i conceive they do not evince what is gathered from them . 1. because he doth not say , heb. 2. 5. of which we have , but of which we do speak . 2. if he did say , of which we have spoken , it might very well refer to heb. 1. 12. which mentions the change of the heavens and earth , which are the same thing with the world to come , though the same word be not used in both places : for which reasons i conceive it better to make a transposition in the word again , and to expound the words thus ; again he saith , when he did bring his first-begotten into the world , using again as he did verse 5. to express another citation ; nevertheless , were mr. medes reading yielded , it must shew a former bringing into the vvorld , and so a being of christ afore his coming into the world , and consequently his being the son of god begotten before the world began . 4. it is true christ had a more excellent name by grant as appointed heir of all things , yet was not the son of god because heir of all things , but heir of all things because his son , by whom he made the worlds , v. 1. 2. which is the reason also given , col. 〈◊〉 . 15 , 16. as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because shews : it is true the angels were to worship christ , because of his office , and his exaltation , yet not barely because of his office and exaltation , but also because of his generation , as the son of god , and the union of his two natures in one person , by reason of which he was worshipped afore his resurrection , mat. 2. 11. in his minority . 5. jesus christ is not termed god in respect of his office , but nature , as being the son of god the creatour , by whom he made the worlds , ver . 2. and in respect of his generation , god the father is said to be his god , and he god of god , as in the nicene creed . and being made a man was anointed , and other men were his fellows , or partakers with him , though not in the same measure as he , who had the spirit without measure , job . 3● 34. 6. grotius his change is without any warrant of copy or example , and therefore is too bold an alteration to be allowed ; nor had the apostles assertion of christ , that for him he made the worlds , been so full to his purpose to set out christs excellency , as to say , that by him he made the worlds : besides , sith col. 1. 16. it is said , by him were all things created , and for him , and that made the reason of his being the first-born of every creature , ver . 15. it is in like manner to be conceived , heb. 1. 2. that 〈◊〉 appointed his son heir of all things , because by him he made the worlds : by the worlds is not meant the future world , or blessed immortality , not the making them , the renewing of them ; but the worlds signifie either the frame of heaven and earth at first creation , or the times and generations of men , and their making the creating at the beginning of time , or the forming and continuing of them in their successions . the former sense of making heaven and earth , and their inhabitants , as it is confirmed by the parallel place , col. 1. 16. so it is put out of doubt by the words of the same authour , heb. 11. 3. by faith we understand that the worlds ( the word used , heb. 1. 2. ) were framed by the word of god , so that things which are seen were not made of things appearing , which doth evidently refer to gen. 1. 1 , 2. and heb. 9. 26. the end of the worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the foundation of the world ; and in conformity to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john 9. 32. is as much as from the beginning of the world : nor can it be meant of a future world , sith the word of making notes a thing already done , and to say he made that which was not yet in being , or which was not yet made , had been to say , that he made that which he did not make , and to say , he made by him the worlds , if he were not then existent had been to say he made the worlds by a not being ; nor can it be shewed that making , that it have various senses , is put for revealing , or that said to be made , which is only made known . heb. 1. 10 , 11 , 12. are a testimony cited concerning christ , as verse 8. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto , or of the son , shew as v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith of the angels , and the copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. shews it to be a distinct testimony from the former , and the words cited together shew all meant of christ ▪ ifs the latter part of them belong to christ it follows , that also the former belongs to him : for it belongs to the same person and power which dissolves or changeth the heavens to lay the foundation of them : nor is there an instance produced either , mat. 12. 17 , 18 , 19 , 20 , 21. or acts 2. 17 , 18 , 19 , 20 , 21. in which words are cited , whereof part only belong to the matter for which they are cited , although mat. 12. 19. alone had fitted the occasion ; nor are there , or any where else words cited as spoken part of one person , part of another , as they would have them , who use this evasion : nor are the words , heb. 1. 10 , 11 , 12. cited only to prove ver . 4. that christ was made so much better tha● the angels , as he hath inherited a more excellent name than they ; but to prove , that by him god made the worlds , verse 2. nor can there be good sense in making the first part , verse 10. to be directed to god , and the other ver . 11 , 12. of christ , when it is the same lord who is spoken to ver . 10 , 11 , 12. nor can that which is spoken of an eternal duration , à parte antè , on the part before , as well as à parte post , the part after , be applied only to the duration of his kingdom which is only eternal à parte post , on the part after , and which is also to be resigned to the father , 1 cor. 15. 24. 7. grotius is still too bold to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning the fathers word or power , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own , me●ning the son without any extant copies named by him , and clean against the apostles scope to set out christs excellency : now to rule at his fathers command had noted his obedience , and subserviency , not his excellency ; for so do all holy angels and good magistrates , they rule at gods command : nor is the expression , suitable to his sense : if he had meant , as grotius conceives the sense , he should have said , ruling all things at the command of his fathers authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power , and not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word ; which notes the means of effecting , as heb. 11. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his word , as the rule of administration , or as it is luke 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy command : besides , heb. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of god , notes not a command to the son to do it , but the powerful word to the world , by which it was made , gen. 1. and the all things he upholds , heb. 1. 3. comprehend not only the church , but the world 's made by him , or all creatures , as heb. 2. 8 , 10. col. 1. 16 , 17 must be understood . it is true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a prince , nor will i deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as grotius , dr. hammond , heinsius exercit . sacr . l. 16. c. 1. conceive ) signifies to rule or govern , numb . 11. 14. deut. 1. 9. yet it signifies not only to govern , or order them , but also to sustain them by provision , as both the occasion of the peoples desire of flesh , and the words of moses , ver . 11 , 12. [ wherefore host thou affl●cted thy servant ? and wherefore have i not f●und favour in thy sight , that thou layest the burden of all this people upon me ? have i conceived all this people ? have i begotten ( or born , as the greek hath it ) them , that thou shouldest say unto me , carry them in thy bosome ( as a nursing father beareth the sucking child ) unto the land which thou swarest ●●to their fathers ? ] shew ; it is true , deut. 1. 9. bearing notes rule , but not it only , but also provision and sustentation , as the words verse 12. shew ; how can i my self alone bear your ●●mbrance , or wearisom molestation , trouble , as isa. 1. 14. and your burden ; greek , and your hypostasis , that is your subsistence or sustentation by provision , and your ●trif● , in greek , your antilogies , gain-sayings or contradictions . and v. 31. in the wilderness the lord thy god bare thee , as a man doth bear his son , in all the way that ye went until ye came to this place : where saith ainsworth , in his annotation , this word meaneth not the bearing of the body only , but bearing of their infirmities , and suffering the evils and troubles in the education of them , as a father doth in his children which the greek explaineth by etrophophorese a word that paul useth in acts 13. 18. where the syriak expoundeth it nourished : or , as some copies have it , etropophorese , he suffered their manners : dr. hammond ann●t ▪ on acts 13. 18. carried as a nurse : whence i infer , that if heb. 1. 3. the word bearing be used as numb . 11. 14. deut. 1. 9. yet it doth not signifie meer ruling or ordering the church by wisdom and authority , but up-holding , sustaining , maintaining the worlds , or ages which he made , or all things created by the word of his almighty power , by which they were framed at first , heb. 11. 3. which bearing or upholding all things is not limited to the time after christs resurrection , but is antecedent to his death : for so the words are , he by whom god made the worlds , being the brightness of his glory , the character of his subsistence , and bearing all things by the word of his power , having by himself made purgation of our sins , sate at the right ●and of the majesty in the heights : this order of words shews that he was the brightness of glory , and character of gods subsistence , and bare a 〈…〉 things by the word of his power , and made purgation of our sins by himself afore ●e sa●● at the right hand of the majesty or greatness in the heights . 8. it is true that heb. 1. 13. is spoken of christ as man exalted ; yet as christ argued against the pharisees from the same passage of psal. 110. 1. ( which the chaldee renders , the lord said unto his word , meaning christ , saith ainsworth annot. ) mat. 22. 42 , 43 , 44 , 45. that christ must be a greater person than david's son , because david in spirit calls him lord , and therefore to have an higher nature than himself being then his lord ; so we may argue from heb. 1. 13. the scripture proves christ to be lord of angels , because god said , sit thou on my right hand till i make thine enemies thy footstool , therefore he had a nature above angels , and consequently divine : for christ supposeth in that place , that christ 〈◊〉 〈◊〉 be david's lord , which was not denied , and thereby p●oveth that he must be denied than david , and of another nature than his ▪ ●orasmuch as he that was no more than his son , could not be his lord , the father being superiour to the son in nature , who hath no other nature than what he derive● from himself . sect . 13. heb ▪ 7. 3. is urged to prove the eternal son-ship of christ. to what is said , heb. 1. i shall add what is said heb. 7. 3. concerning me●chizede● , that he is mentioned without father , without mother , without genealogy , that is without speech of his descent or pedigree , neither having beginning of daies , nor end of life ; but made like unto the son of god , remaineth a priest for ever : which intimates , that the son of god , was without father , without mother , without genealogy , neither having beginning of daies , nor end of life , that is , as he was the son of god he was father or mother among me● ▪ in which respect there is no genealogy of him , that he is without beginning of daies , or end of life , therefore he was before any creature was made , begotten of the substance of his father , not made of nothing , very god of the same substance of the father , by whom all things were made : for as the son of man and according to his office he had beginning of daies , and had a mother : nor can the sense be right , that the beginning of daies is meant of the priest-hood of melchizedec , for the other part , nor end of life , is to be expounded of his being , not of his priest-hood ; and therefore also his not having beginning of daies must be meant of his being , as the son of god , not of his priesthood . sect . 14. christs kingdom is the kingdom of the son of man so termed , according to his excellency above all men . the kingdom we are to seek is termed sometimes the kingdom of the son of man , mat. 16. 28. verily i say unto you , there be some standing here , which shall not taste of death , till they see the son of man coming in his kingdom : which title christ often takes to himself , mat. 16. 13. whom do men say , that i the son of man am ? and upon this consideration , he hath the kingdom given to him , according to what our lord christ saith , john 5. 27. that the father hath given him authority , and to do judgment , because he is the son of man : accordingly , where christ fore-tells his chief act of reg●lity he useth this title , mat. 25. 31. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory , and ver . 34. 40. terms this son of man the king. whence it is apparent that this title of the son of man is to be considered , that we may have right intelligence of this kingdom . now this title of the son of man may be understood . 1. as noting him to be a man of the same kind with other men : and in this sense ●he son of man is no more than a man , as numb . 23. 19. psal. 4. 2. & 144. 3. & 146. 3. eph. 3. 5. &c. in which sense it is conceived , that ezekiel is often spoken to by the title of the son of man , as ezek. 2. 1 , 3 , 6 , 8. not importing any excellency above other men , but nature and infirmities common to other men : mr. gataker in his cinnus , l. 2. c. 12. whereas it was said by nebuchadnezzar , dan. 3. 25. as we read it ; lo●● see four men loose walking in the 〈…〉 idst of the fire , and they have no hurt , and the form of the fourth is like the son of god , it ▪ being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some will have it translated a son of the gods , as meaning by it an angel , as vers . 28. or a man of excellency and dignity , who were usually stiled sons of the gods , as psal. 89. 7. according to p●gni● , concludes , that according to the profa●e kings mind in our language , if we would rightly render it , we should say , not like the son of god , but like a son of the gods , that is , a person of a most beautiful , and as it were divine form : also in like manner when it is said , daniel 7. 13. behold one came with the clouds like the son of man , it is no more than a certain person indued with human● form , and should be termed like a son of man ; not as it is commonly rendered , like the son of man : as if christ were designed man as well as god , as junius in explaining hath noted ; because he is in the new testiment most frequently named the son of man : for how ●ould the form of the son of god , to be represented in our flesh be then set before daniels eyes , that whom he had seen descending from heaven , he should declare him seen as like to him , whom it is not probable that himself foresaw of what shape ●e should be ? for although it may seem in very deed that he was the son of god , whom the prophet had beheld in that vision to have approached to god the father , the ancient of dayes ; yet nevertheless it should not be therefore said he was like to the son of man , to wit christ ; for this had been as if it were said he was like to himself , but like to a son of man , that is to a man , as ezekiel is often termed son of man , and sons of men for men , then which nothing is more frequent . so also the apostle , made in the likeness of men , and found in fashion as a man , philip. 2. 7. saving that these things are said of him according to what he was , that according to what was represented . in like sort that of the evangelist john is to be taken , which is rev. 1. 13. like to the son of man ; which also the most famous man theodore beza saw , when he turned it , i saw ( some one ) like to a son of man , and in his notes , to a son of man , that is to a man , or who resembled a man ; after the hebrew idiotism . for although he was christ , yet that this is to be taken in general concerning the shape of a man , appears from hence , that the article is not added : also from daniel 10. 5. where a vision altogether like is described : so ●e : to which may be added the parallel place respecting the same person in the same book , c● . 14. ver . 14 one sitting on a cloud like to a son of man , that is a man ▪ 2. he may be said to be stiled the son of man by excellency , as when the philosopher a common name to many is by excellency appropriated to aristotle , or the orator to cic●ro , or the poet to homer ; in which sense christ is termed the seed of the woman , gen. 3. 15. the son of david , mat. 20. 30. and 22. 42 , and in this sense he is termed the second adam , because as the first earthly adam was a common person , comprehending all that from him are propagated by natural generation ; so christ is the second , heavenly adam , 1 cor. 15. 45. the second man , verse 47. because all are comprehended in him , , that are by spiritual regeneration the sons of god. and in this respect it is said , that adam was the type , or figure of him that was to come , rom. 5. 14. and hereupon the parallelism of one to the other is made by the apostle , ver . 15 , 16 , 17 , 18 , 19 , 21. and 1 cor. 15. 21 , 22. and all the members of the mystical body termed christ , 1 cor. 12. 12. and of christ it is said , ephes. 2. 15. that he might make , or create in himself two unto one new man making peace ; which new man is said to be put on , ephes. 4. 24. col. 3. 10. as elsewhere christ is to be put on , rom. 13. 14. gal. 3. 27. and christ is said to be all things , and in all , col. 3. 11. without discrimination of greek , and jew , circumcision and uncircum●●sion , barbarian , scythian , bond and free , and all the members of christ , when they meet together are a perfect man , according to the measure of the stature of th● fulness of christ , ephes. 4. 13. which is expressed to be his body , verse 16. and this is called the church , which is his body , the f●lness of him that filleth all in all , ephes. 1. 22 , 23. in like manner christ is termed the seed of abraham , gal. 3. 16. now to abraham and his seed were the promises made ; he saith not , and to his seeds , as concerning many , but as of one ; and to thy seed , who is christ : which is meant of christ personal primarily , and secondarily of christ mystical ; to wit , all believers , who are termed , verse 7. abraham's children , and verse 26 , 27 , 28 , 29. ye are all the sons of god through faith in christ jesus : for as many as have been baptized into christ have put on christ : there is neither jew , nor greek , nor is there s●rvant , nor free , nor is there male and female , for ye are all 〈◊〉 one man in christ jesus , and if ye be christs then are ye abraham's seed , and heirs according to the promise . and thus it is more probable to me , that daniel 3. 5. is not to be read a son of the gods , to note only a person of a more excellent visage , as the gentiles called men of rare beauty and majesty ; but the son of god , whom he calls the angel , verse 28. who was known in the church of god by the title of the angel of the covenant , mal. 3. 1. the angel of gods presence , isa. 63. 9. on which mr. gataker in the annotations of sundry divines in english hath this note : certain it is that this angel here spoken of , is that angel , of whom god spake unto moses , exod. 23. 21 , 23. termed both jehovah , exod. 13. 21. and 14. 10 , 24. and his face or presence , exod. 33. 14 , 15. and an angel , exod. 33. 2. who that he was no other , than the messias jesus christ , the conducter of them in the wilderness , holy stephen informeth us , acts 7. 38. the eternal son of god , the resplendency of his fathers majesty , and exact image of his person , heb. 1. 3. in whom therefore his name is said to be , exod. 23. 22. he that appeared unto moses in the bush , exod. 3. 2. styled jehovah there , verse 4. and by jacob , the angel that delivered , or rescued him out of all evil , gen. 48. 16. and by malachy lastly , jehovah , the angel of the covenant , mal. 3. 1. termed an angel , or messenger , in regard of his mediatourship , heb. 8. 6. of gods face ; either because he doth exactly resemble god his father , john 14. 9 , 10. col. 1. 15. or , because he appeareth before the face , or in the presence of god , for us , heb. 9. 24. see rom. 8. 34. revel . 8. 3. this angel secured and safeguarded them all the way thorow the wilderness , from egypt to canaan , deut. 8. 2 , 4. and 32. 10 , 12. which it 's not unlikely nebuchadnezzar somewhat understood , as well as that god sent an angel to deliver his servants that trusted in him , verse 28. by daniel , whom god used to reveal to nebuchadnezzar the succession of the four monarchies , whereupon he acknowledged daniels god to be a god of gods , and a lord of kings , and a revealer of secrets , dan. 2. 47. and i judg the opinion of cameron in his praelection on mat. 16. 27. to be right , that the term son of man , dan. 7. 13. notes the messiah , and that the title of son of man is given to him , not as importing any diminution , but his excellency , and that in allusion to that place in daniel , christ , when he speaks of himself , mat. 16. 27. mat. 25. 31. john 5. 27. useth that title of the son of man to shew , that he was meant therein , and that we need not either alter the pointing , as some of the antients , nor make that the reason of committing judgement to him , john 5. 27. because he only of the three persons in the holy trinity is man ; as dr. pearson conceives in his exposition of the seventh article of the creed , but that christ intimates , that all judgment was committed to him , because he was the son of man meant dan. 7. 13. which is also the opinion of grotius annot. ad johan . evang. c. 5. 27. because he is that son of man , of whom daniel foretold , that to him should be given dominion and a kingdom over all nations without end . dan. 7. 13 , 14. nor is it of force to enervate this opinion , that it is said , that he who came before the antient of daies , was as the son of man : for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the likeness of a thing , but also the verity of it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , john 1. 14. 2 cor. 2. 17. and if it should note only likeness and not identity , both there , and revel . 1. 13. and 14. 14. it should intimate as if he whom daniel and john saw were not christ , but one like him , and so the person to vvhom dominion was given , and the person described should not be christ : but the words being conceived aright , daniel saw christ the son of man in the apparition ; nor is it absurd to say so of daniel , though christ were not then incarnate . for he had by the spirit christ represented to him , as he was to david when in spirit he called him lord , mat. 22. 43. and abraham rejoyced to see his day , and saw it , and was glad , john 8. 57. and if in the apparations of the angel , that spake to abraham about sodom , to joshua about jericho it were christ that appeared , and so at other times christ appeared in humane shape , as sundry arguments evince ; then daniel could not be ignorant , who the son of man was ▪ nor is the defect of the article , rev. 1. 13. and 14. 14. a sufficient reason to shew the son of man there to be no more than a man ; for the article is also wanting , john 5. 27. and yet the son of man is meant peculiarly of christ : and so is dan. 10. 5. though it be only read a man. it is to be considered that the term son of man is still given by christ to himself , not as maldonat the jesuite conceived , as debasing himself , or speaking of himself diminutively , as psal. 22. 6. but i am a worm , and no man : a reproach of men and despised of the people : for he doth give himself the title of the son of man not in his prayer to god , as psal. 22. 6. but in his speeches to the people , and then when he expresseth his power , mat. 9. 6. mat. 12. 8. mat. 26 64. & 13. 37 , 41. nor do the places alledged prove that the title of son of man is taken by christ to himself , to shew his debasement by it , but to imply , that though he were that son of man to whom dominion over all nations did belong , yet he had not then where to lay his head : and the like is to be said of that mat. 12. 40. that even he who was the son of man by excellency , should be three daies and three nights in the heart of the earth : nor is there mat. 12. 32. a lessening of christs person below the holy spirit implied by the title son of man ; the sin is less which is against the son of man , than the blasphemy against the holy spirit , not because of the excellency of the spirits person above the person of the son of man , but because of the property of that sin , being against the conviction of the spirit by his operation , john 12. 34. the jews enquire , who is this son of man ? not meaning , that the son of man was a diminitive term , but doubting how that son of man should be the messiah , of whom he had said that he should be lifted up , verse 32. and for that place , psal. 8. 6. heb. 2. 6. the son of man doth not express an abject condition , though an inferiour low nature in comparison of gods , but rather christs high dignity ; the authour of that epistle proving , that to no other man were all things made subject , but to him , who being made little lower than the angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time ; to wit , the time of his suffering , verse 9. ( as cameron expounds it , praelect . in mat. 16. 27. ) was made superiour to angels , and had all things subjected to him . sect . 15. christ's consubstantiality with the father according to his deity , with us according to his humanity , as the chalcedon councel determined , is asserted and proved from john 1. 14. acts 2. 30. rom. 1. 3 , 4. and 9. 5. however , whether the reason of the appellation be this latter or no , it is certain , that thereby is signified , that christ hath an humane as well as a divine nature ; and according to the doctrine of the councel of chalcedon i determine , that the son of god our lord jesus christ , is truely god , and truely man , the same , of a reasonable soul and body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consubstantial with the father , touching the god-head , and consubstantial , or of one essence or substance with us , according to the man-hood : which it were unnecessary to prove , sith his composition of body , birth , growth , properties , actions , sufferings , and what ever else prove a person to be a man , as we are , as plainly are related , and were as fully manifested to have been in christ jesus , as in any other man ; but that as of old valentinus , marcion , and some others denied his body to have been of humane seed as the matter ; holding it to have been imaginary , not real , or coelestial , and to have passed through the virgins womb : so others of late have denied the truth of christs incarnation , and the reason of his being termed the son of man , contrary to the holy scriptures , as shall be shewed by these texts following , which ascribe both a divine and humane nature to one and the same person , the lord jesus christ , both while he was on earth , and as he is now in heaven , and shall appear at his future coming to judgement . to this purpose are the words alledged before , out of john 1. 14. which shew that the same person who is the word , was flesh ; which , because i have before vindicated sect. 6. i shall not insist on here , nor on such proofs as may be made from col. 1. 18. or heb. 1. 3. in which that is ascribed to the son ( whom i before proved , sect. 9 , 10 , 11 , 12. from those chapters to be god ) which proves him a man , to wit his being head of the body the church , the first-born from the dead , who by himself purged our sins , and is sate down on the right hand of the majesty in the heights : but consider other places , where both natures in one person are declared : among which i shall chuse to insist on first , those places , which speak of christ as descending from the fathers according to the flesh , as acts 2. 30. therefore david being a prophet , and knowing that god had sworn with an oath to him , that of the fruit of his loins , according to the flesh , he would raise up christ to sit on his throne . rom. 1. 3 , 4. concerning his son jesus christ our lord , which was made of the seed of david according to the flesh , who was declared or determined the son of god , in , or with power according to the spirit of holiness by the resurrection of , or from the dead . rom. 9. 5. whose are the fathers , and of whom christ according to the flesh , who is over all , god blessed for ever . which texts do expresly teach , that jesus christ had a humane nature , which is termed the flesh , as it is frequent by [ flesh ] to understand a man or humane nature , rom. 3. 20. and 11. 14. isa. 58. 7. gal. 2. 16. for he was of the fruit of davids loins ▪ according to the flesh , which being a restriction cannot limit [ raising up ] but [ christ ] and so notes another part , according to which christ was not raised up out of the loins of david , which must be understood of his divine nature ; according to which he was davids lord , mat. 22. 44 , 45. he was of the seed of david , and of the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to that which was according to the flesh ; restrictively after it , implying another nature , according to which , he is of an higher original , even the son of god , rom. 1. 3 , 4. god over all , blessed for ever , rom. 9. 5. whence it is inferred : he who is so davids son according to the flesh , raised up out of the fruit of his loins according to the flesh , made of the seed of david according to the flesh , of the fathers according to the flesh , as that he is also davids lord , the son of god , god over all blessed for ever ; is consubstantial with the father as touching the god-head , and consubstantial with us as touching his man-hood : but such is jesus christ. therefore , &c. sect . 16. the exception against the argument from acts 2. 30. rom. 1. 3 , 4. rom. 9. 5. is set down . against this it is thus excepted : when the apostle saith , that christ came of the fathers according to the flesh , who is over all a god blessed for ever ; the opposition is not entire and exact as wanting the other member : what that member is , another passage of the apostle , wherein you have the same opposition in describing christ , will inform you ; it is rom. 1. 3 , 4. concerning his son jesus christ our lord , who was made ( or rather born ) of the seed of david according to the flesh , and declared to be the son of god with power ( gr. determined , or ordained son of god in power ) according to the spirit of holiness , by the resurrection from the dead : here you see that to those words , according to the flesh , are opposed these , according to the spirit of holiness : again , what this spirit of holiness is , will be no hard matter to find out , if we consider that as the flesh signifyeth a constituting part of christ , namely his fleshly body ; so also must the spirit of holiness , opposed thereunto , signifie a constituting part : if so , then it is not the holy spirit , as every one will confesse , nor the reasonable soul of christ , because he is intimated to have had this spirit by means of the resurrection from the dead , whereas he had a reasonable soul before his death : nor the divine nature , for that is no where in scripture designed by the name of spirit , or spirit of holiness : besides , the adversaries hold , that christ had the divine ▪ nature , whilst he was yet cloathed with flesh . it remains therefore that by the spirit of holiness , which christ had by means of the resurrection of the dead , and is a constituting part of him , is to be understood his holy , spiritual body , whereby he is excepted from other men , being the first-born from the dead , or the first that so rose from the dead , as that he never dyed again , but was cloathed with a spiritual body , and made like to god , who is a spirit . and now the sense of that passage beginneth to appear , heb. 9. 14. how much more shall the blood of christ , who through the eternal spirit ( gr. through an eternal spirit , for no article is prefixed ) offered himself without spot to god ; purge your consciences from dead works to serve the living god ? by eternal spirit is here meant the spiritual body of christ , which lasteth to all eternity ; and this expression is opposed to what the same divine authour speaketh of christ , heb. 5. 7. who in the daies of his flesh , &c. for eternal is contrary to dayes , and spirit to flesh : neither will that which we have here spoken seem strange to him , who having penetrated into that profound epistle to the hebrews , knoweth ( what is there frequently intimated ) that christ then made his offering for our sins ; when , after his resurrection , he entered into heaven , and being endued with a spiritual and immortal body , presented himself before god : for so the type of the levitical high-priest making the yearly atonement for the si●s of the people ( levit. 16. ) did require : for as the atonement was not then made , when he slew the beasts , but when having put on his linnen robes , he brought their blood into the sanctuary before the mercy-seat : so neither did christ offer his sacrifice for our sins upon the cross , but when after his resurrection , being cloathed with robes of immortality and glory , he entered into heaven , the true sanctuary , and presented himself to god. ( wherefore to return to the foresaid passage , rom. 9. 5. ) when it is there said , of whom according to the flesh ( for so the greek hath it ) christ came , who is over all a god to be blessed for ever ; we ought ( by the authority of the apostle himself ) to supply in our mind the other member of the opposition , and to understand the place , as if it had been said ; who according to the spirit of holiness by the resurrection from the dead , is over all a god blessed for ever : but if christ be according to the spirit of holiness by the resurrection from the dead ( that is ) according to his spiritual body , which he received by means of the resurrection from the dead the son of god in power , and accordingly a god over all ; he is not the son of god in power , and accordingly a god over all , by having the divine nature personally united to his humane nature , but by the glorification and exaltation of his v●ry humane nature . sect . 17. this exception against the argument is refuted . i reply , that in this passage there are many errours . 1. that rom. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered [ born ] rather than made : for though i deny not that the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie [ born ] yet here it is not so fitly thus rendered , as [ made ] because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly used for birth or generation , as mat. 1. 16. luke 1. 35. 57. & 23. 29. joh. 3. 41. & 18. 37. rom. 9. 11. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as gal. 4. 4. nor is it said born of the mother , or woman , as in expressions of birth is usual , job 14. 1. mat. 11. 11. luke 7. 28. and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note , not the womb from whence he came , but the matter out of which he was formed : for doubtless [ of the seed of david according to the flesh , rom. 1. 3. ] is the same with [ of the fruit of his loins according to the flesh , acts 2. 30. ] now [ of the fruit of his loins according to the flesh ] notes the matter out of which he had flesh or a humane body ; and therefore the father or antient progenitour david is mentioned , and his seed , and the fruit of his loins ; as the jew is said to come out of the loins of abraham , and levi to be in his loins , heb. 7. 5 , 10. in respect of the matter out of which they came , not the mother or her womb , as the place from whence : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the act of god answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts 2. 30. raise up , not the act of the mother in bringing forth , and therefore rom. 1. 3. it is rightly translated [ made ] or as piscator [ orti raised ] answerably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang up , heb. 7. 14. 2. it is granted , that [ according to the flesh ] notes a constituting part , but that it notes a constituting part , which christ had only afore his resurrection , and not after his resurrection , is not to be granted : for as it is now , the humane body of christ , or humane nature is made of the seed of david , and raised of the fruit of his loins according to the flesh , sith it is the same numerical body , and christ is still the same man which was made , or descended , or sprang out of david , notwithstanding any alteration in the outward estate , or inherent qualities in his humanity or humane body ; it doth not become a constituting part in its humiliation , and not a constituting part in his exaltation : that very being which was made of the seed of david according to the flesh , which was raised of the fruit of his loins according to the flesh , was to sit on his throne , acts 2. 30. and to reign , luke 1. 32 , 33. and therefore as the exceptor argues , that by the spirit of holiness cannot be meant the soul or divinity of christ , because he had both ( in our opinion at least ) in the daies of his flesh , though the soul were not then glorified ; i may argue , by the spirit of holiness is not meant his glorified body , because he had it , though not then glorified , even in the daies of his flesh . 3. which is more amply confirmed by shewing , that [ according to the flesh ] notes not his fleshly body as he speaks , that is christs humane body in its debasement only , but his humane nature : for according to the flesh , rom. 1. 3. signifies by the same authours opinion , and the evidence arising from comparing the place , the same that it doth , rom. 9. 5. now it signifies rom , 9. 5. the same which it doth ver . 3. where paul calls the israelites his brethren , kinsmen , according to the flesh , but he means not , they were his brethren or kinsmen according to the flesh , that is restrictively to their weakness , debasement , or mortality , in opposition to their glorification , and excluding that as inconsistent with their being his brethren or ki●smen according to the flesh : but he means by according to the flesh , their humane nature as men , and as men descended from the same ancestors , and so in like manner , when it is said , christ was from the fathers according to the flesh ; the meaning is not , according to his weak , or inglorious condition precisely , and exclusively to his glorified condition , but simply according to his humane nature , as descended from them , whether in the daies of his flesh , or exaltation , without any discrimination : which is confirmed by our saviours own speech to his disciples , luke 24. 39. behold my hands and my feet , that it is i my self ; handle me and see , for a spirit hath not flesh and bones as ye see me have ; therefore christ supposed atter his re●urrection that he had flesh , that his humane body was a fleshly body , the same according to the flesh that it was before ; which is also strengthened by the expressions , acts 2. 3 〈◊〉 . that god raised him ●p of the fruit of davids loins according to the flesh bu● god did not raise him up of the fruit of dav●ds loins according to the flesh , barely ●s weak , mortal , and deb●sed , but simply as man descended from him , therefore [ according to the flesh ] imports christs humanity or humane body as from david without restriction to his low estate : and v. 31. when it is said , his flesh did not see corruption ; his body is still termed flesh , the same flesh , and not considered as weak , for as such it saw a change ( which may be termed in some sort a corruption , to wit , a change from that weakness it had to a better form , but as the constituting part of his humane nature . 4. by [ the spirit of holiness rom. 1. 4. ] whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a constituting part , or an efficient cause , cannot be meant christs holy spiritual body in the exceptors sense . for 1. it would imply that his spiritual body were another constituting part than his fleshly ▪ body , which is already refuted . 2. it would imply that his fleshly body were not his holy body ; whereas that which was born of mary was that holy thing , which should be called the son of god , luke 1. 35. 3. no where is the body of christ termed a spirit , or the spirit of holiness in any estate : for though it be true , that 1 cor. 15. 44. mentions a spiritual body ; yet 1. that is there contradistinguished not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly , but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural , or ●oulary . 2. no where termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit . 3. nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of holiness . 4. after his resurrection christ denies his body to be a spirit , as having flesh and bones , luke 24. 39. and he is said to enter into the holy place by his own blood , heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood , through the veil , that is to say his flesh , heb. 10. 19 , 20. it is an errour , that by the eternal spirit , heb. 9. 14. is meant christs eternal spiritual body ; for [ the eternal spirit ] there must be of something distinct from himself ; else the meaning should be , he offered himself by himself , which is tautological and absurd ; but by himself must be meant his body , as heb. 1. 3. having purged our sins by himself , is by his own body : for the thing offered was his own body , or his life or soul , isa. 53. 10. in the type , the thing offered is some body , gift or sacrifice heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4 , 17. whence the body offered is termed the oblation , heb. 10. 5 , 8. in the antitype christ is said to offer himself , that is , his body called his oblation , heb. 10. 10. and this offering is termed , heb. 9. 25 , 26. the sacrifice of himself for the putting away of sin , and this to be not often , but once in the end of the world , ver . 26. he was once offered to bear the sins of many ; verse 28. he needed not daily , as those high-priests , to offer up sacrifice first for his own sins , and then for the peoples : for this he did once when he offered up himself , heb. 7. 27. by the which will we are sanctified , by the offering of the body of jesus christ once for all . heb. 10. 10. but this man after he had offered one sacrifice for sins , for ever sate down on the right hand of god , verse 12. which must be afore he sate down on the right hand of god , and therefore on earth , and this was by his suffering or dying , heb. 9. 26 , 27 , 28. and therefore cannot be referred to his appearing in heaven , but to his blood-shedding , heb. 9. 22. in the daies of his flesh : whereby it appears to be false , that christ did not offer his sacrifice for our sins , on the cross , there being no other time meant by that once when he offered up himself for the sins of the people , heb. 7. 27. and whereas it is sa●d , heb. 9 28. christ was once offered to bear the sins of many . st. peter tells us , 1 epistle 2. 24. who his own self bare our sins in his own body on the tree , that we being dead to sin should live unto righteousness ; by whose stripes ye were healed : which doth evidently refer to isa. 53. 4 , 5 , 6. whence the last clause is taken , and shews the bearing of our sins by the offering of himself to have been on the cross or at the time of his suffering on earth . and hereby it appears to be false , that christ made not atonement till he came to heaven : for col. 1. 20. it is said , and having made peace through the blood of his cross he reconciled all things to his father , ver . 21 , 22. now hath he reconciled in the body of his flesh through death . rom. 8. 3. god sending his own son in the likeness of sinful flesh , and for sin ( or by a sacrifice for sin , as heb. 10. 8. ) condemned sin in the flesh , which is all one with making atonement . that which is alledged , that the atonement was not then made , when the high-priest slew the beasts , but when having put on his linnen robes , he brought their blood into the sanctuary before the mercy-seat , is partly false , there being atonement made for himself and his house , levit. 16. 5 , 6. before he entered into the holy place ; and partly impertinent , sith the point in question is not where the atonement was made , but where christ offered himself , heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of god , heb. 1. 3. and 10. 12. nor doth it appear , that [ eternal spirit , heb. 9. 14. ] is put in opposition to the daies of his flesh , heb. 5. 7. for it is not said , heb. 5. 7. flesh that hath daies , as if it noted a distinction of his body mortal , from his spiritual immortal body ▪ but daies of his flesh , only to note the time of his offering prayers , not the quality or adjunct of his body : nor is it said , he offered by the daies of his flesh , as here by the eternal spirit , but in the daies of his fl●sh , to note the time , which is not intimated , heb. 9. 14. by that term , by the eternal spirit , for then it should rather have been said , by or in the eternity of the spirit : the offering being an act of christ on earth , is no other than the act of his deed and will , whereby he did present himself as a sacrifice to god , as the phrase is , rom. 12. 1. or as it is eph. 5. 2. gave himself for us , an offering and a sacrifice to god for a sweet-smelling savour ; by reason of such acts abraham is said to offer up isaac , heb. 11. 17. and we are said to offer the sacrifice of praise , heb. 13. 15. spiritual sacrifices , 1 pet. 2. 5. which is plainly expressed , heb. 10. 10. by which will we are sanct●fied by the offering of the body of jesus christ once , or for once ; which was no other than that which he expressed in that prayer , which armi●●●● termed rightly the canon or rule of christs sacrifice , john 17. 19. and for them i sanctifie my self , that they also may be sanctified in truth : which being considered , i see not what good sense can be made of it , as many divines expound it , of the divinity of christ making the sacrifice of christ of value to satisfie for sins : for the words [ through the eternal spirit ] have not respect to himself , who was offered , as enhauncing the price of the thing offered , by reason of the union of it to himself , neither the place of it before himself , nor the preposition used , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in conjunction , do sute with such a sense ; but it is in construction annexed and referred to the offering , and notes the cause and means of offering : besides the reason of piscator is good in his scholie on the text , that it belongs not to the deity to offer sacrifice , but that is it to which it is offered by a man as a man : and indeed it is not good sense to say , christ offered himself by his god-head to god , it being not easily conceivable what notion the god-head should have in such a speech , which is not absurd or inept : nor do i think piscators opinion good , that by the eternal spirit is meant christs immortal soul , partly because no where is christs humane soul called the eternal spirit , partly because i think it should rather be said in than through the eternal spirit , if christs immortal soul were meant by it , the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the efficient cause , not the subject in which the act of offering was : and therefore i rather pitch upon it to understand by [ the eternal spirit ] the holy spirit answering to the fire , which kindled the sacrifice , and moving or inflaming the heart of christ with love to us and obedience to god , to give himself an offering and a sacrifice to god for us , ephes. 5. 2. the holy spirit is fitly resembled by fire , mat. 3. 11. and he well termed the eternal spi●it in opposition to the temporary fire kindling the legal sacrifices : but if the allusion be not thereto , yet the sense is good and right : for as it is said that christ had not the spirit by measure , john 3. 34. and that he was full of the holy ghost , luke 4. 1. that the spirit of the lord was upon him , that it anointed him , verse 18. so it is said , that he was moved by the spirit to be tempted to preach , in the same places , and to cast out devils by the spirit of god , god putting his spirit on him he shewed judgment to the gentiles , sent forth judgement to victory , ma● . 12. 18 , 20 , 28. gave commandements through the holy ghost , acts 1. 2. and accordingly here is said to offer himself to god by the holy eternal spirit : nor is the want of the article any more against the expounding the eternal spirit , of the holy ghost , than against the expounding it of christs spiritual immortal body , it being as requisite in respect of use to design the one as the other ; but the truth is , it is not requisite , that it should be prefixed to shew it to be meant of the holy spirit , sith it is omitted rom. 9. 1. and 14. 17. &c. and even in this e●●stl● h●b . 2. 4. and 6. 4. so that the sense may be , notwithstanding any thing i find to the contrary that christ willingly , obediently offered , or yielded , through the holy spirits incitation or operation in him , himself a sacrifice without spot or blemish to god : and as executing the function of priest-hood to which he was anointed above others , heb. 1. 9. and this sense is most agreable to the apostles intent , which is to set forth the efficacy and validity of christs sacrifice above the legal ; which he doth here from the obedience and readiness of will to offer himself as he doth . heb. 10. 10. and the holiness of his person , or his being without spot or blemish , as he doth heb. 7. 26 , 27. 1 pet. 1. 19. no where that i find from the hypostatical union , or the spirituality , immortality , and glory of his humane body , or the immortality of his soul. 5. the term [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 1. 4. ] is not rightly rendered [ determined or ordained son of god in power ] for though it be true , that the verb signifies appointment , ordination , or predestination , and that this last is used by the latin vulgar translation , and by sundry of the antients , and the verb is used so in the new testament , luk● 22. 22. acts 2. 23. and 10. 42. and 17. 26 , 31. in which places the appointment , or determination is by god of a thing future : yet that cannot be the meaning , rom. 1. 4. for then the sense should be , that christ should be appointed , or ordained , or determined by god , either that by power , according to his spiritual body by the resurrection of the dead he should be the son of god ; or else that his appointment , ordination or determination that he should be the son of god , was by power according to the spirit of holiness , that is his holy spirituall body , by the resurrection from the dead . this latter sense is most absurd ; it would intimate , as if gods determination were in power according to christs spiritual body by the resurrection of the dead ; whereas the determination of gods purpose , or his ordaining of things future , hath no cause but his will , his ordaining is not an act of power , though the execution of it be ; nor is the former sense true : for then the meaning should be , that christs being the son of god was consequent on the power , the spirit of holiness , and resurrection of the dead , sith ordaining or fore-appointing his sonship to be thereby supposeth them to be before , as the cause is before the effect , and his sonship to be future to them , or after them : but this is contrary to what is confessed by the adversaries , that he was the son of god before his resurrection , and is proved from , luke 1. 35. mat. 16. 16. john 6. 69. and heb. 5. 8. although he were a son yet learned he obedience by the things which he suffered , which shews he was a son afore he learned obedience by the things which he suffered : for which reasons i like not to say as dr. pearson doth in his exposition on the second article of the creed , that he was defined , or constituted , and appointed the son of god in power by the resurrection from the dead ; nor that of grotius , that he was made a celestial king after his resurrection , and also before destinated to that kingdom by so many miracles done by divine power proper to him and dwelling in him , where the term son of god standing in contradistinction , to being of the seed of david , according to the flesh , is as much as a celestial king , and the participle determined is expounded by two other , made , and before destinated , the one noting a thing past , the other a thing future , so as that the same word in the same place shall signifie being made a celestial king after christs resurrection , and being aestinated before to that kingdom , and in power according to the spirit of holiness , shall be divine power proper to him ▪ and inhabiting in him by that spirit of holiness , that is force of divinity by which from the beginning of his conception he was sanctified , and by which he did miracles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be after the resurrect on from the dead : none of which are made good by heb. 5. 9. acts 2. 30. or acts ●6 . 23. or any other which he produ●eth in his annot. on rom. 1. 4. nor do i conceive can be ; nor do i think d● . hammond his paraphr●se right [ but according to the spirit of holiness , or in respect of that other nature in him , called his eternal spirit , heb. 9. 14. ] ( far above all that is flesh and blood ) that , i say which shone in him most perfectly , after , and through , and by his resurrection from the dead , 2 cor. 13. 4. was set at gods right hand , the son of god in power , to whom accordingly as to a son , all power was given by the father ] for besides what before and after is , or will be said about the spirit of holiness , and eternal spirit , there is nothing of gods right hand in the text , nor doth [ set at gods right hand the son of god in power ] well explain [ determined the son of god in power ] nor is he rightly said to be set at gods right hand according to the spirit of holiness , or in respect of that other nature in him , called his eternal spirit , heb. 9. 14. for his being set at the right hand of god is not precisely according to that other nature , but rather according to that which he had of the seed of david according the flesh : nor is it fitly said that other nature did shine most perfectly after , through or by his resurrection from the dead , 2 cor. 13. 4. for though his being the son of god was proved by it , yet how the divine nature did shine in him through , by , after his resurrection from the dead is hard to understand , nor do any words in the text countenance such a paraphrase : wherefore not mis-liking dr. hammond's translation ▪ demonstrated or defined the son of god i● power ; nor that of the syriak interpreter who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , who was known ; i stick to that sense , which our translators have chosen , declared , or as chrysostom , in 〈…〉 t s it [ shewed , demo●strated or manifested to be the son of god over and above what he was of the seed of david according to the flesh ] and sundry others with him : and so [ determined ] notes not an act of the will of god concerning the futurity of a thing , but gods sentence as it were , setling the understanding by way of certification of what was surely so , or evidence of it as of a thing already , being to take away doubting , in the sense in which in the schools their resolutions concerning things in question , are called their determinations : in which sense i conceive it taken , heb. 4. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our translators rendered [ limiteth ] is the same which he expresseth , verse 8. he had not spoken of another day : and likewise that which declareth what a thing is , in logick is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a definition of it , and the mood which is indicative , is termed by grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the boundaries of lands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they shew what is belonging to a person , and in composition hyppocrates his determinations , or declarations about medicines are entituled his aphorisms , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct explication of a thing : according to which exposition the meaning is , rom. 1. 4. that god had determined as it were by sentence in the resurrection of him from the dead , that christ jesus had another nature above that he had of the seed of david , to wit , that he was the son of god. 6. the resurrection of the dead cannot be meant of the general resurrection , as if the sense were , he is predestinated or fore-appointed that he shall be the son of god in power when he shall raise the dead , but of christs particular resurrection : for though the general resurrection shall most fully demonstrate the glory of christ , yet the determination being of a thing past , must be understood of his own resurrection : nor is it a sufficient exception against this , that the apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of the dead not from the dead , and that it is not by his resurrection from the dead , but the resurrection of the dead : for acts 26. 23. there is in st. paul's speech the same expression , where speaking of what the prophers fore-told of christs resurrection , he useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , word by word , that he the first by rising of the dead , that is as he should suffer , so he should be the first or chief risen from the dead , who should shew or publish light to the people and the gentiles . 7. in power , rom. 1. 4. cannot be referred to the power of christ , whereby he did miracles , but to the power of god by which he was raised from the dead , of which the same apostle speaketh , 2 cor. 13. 4. for though he was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through , or by reason of weakness , yet he liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of , or by the power of god , 1 cor. 6. 14. and god hath both raised up the lord , and will also raise up us by his own power , rom. 6. 4. like as christ was raised from the dead by the glory ( that is the power ) of the father : which is confirmed in that he is said to be determined the son of god in power , which determination is referred to the fathers , and therefore the power is the fathers by which he is determined to be the son of god. 8. i confess the divine nature of christ is no where that i find , termed the spirit of holiness , or the holy spirit , nor the glorified body of christ , although god be termed a spirit , john 4. 24. and 2 cor. 3. 17. the lord is that spirit , which to me seems most likely to be meant of christ , who is in the epistles of paul most commonly meant by this title [ the lord ] and in the verse before meant , where it is said [ nevertheless when it shall turn to the lord ] that is christ ; and the next verse following [ but we all with open face beholding the glory of the lord ] that is jesus christ distinguished in the same verse from the holy spirit , termed the spirit of the lord , if it be not to be read , as from the lord the spirit , and so applied to christ : it is said that christ knew in his spirit , mark. 6. 8. that he grew , and waxed strong in spirit , or was strengthened by the spirit , luke 2. 40. that he groaned in spirit , joh. 11. 33. which may , or are to be understood otherwise than of his divine nature , john 6. 63. it is the spirit that quickneth , the flesh profiteth nothing , the words which i speak unto you are spirit , and are life , are meant otherwise than of christs divine nature , and 1 tim. 3. 16. justified in spirit , or in the spirit may be meant otherwise than of his divine nature , and so may quickened by the spirit , 1 pet. 3. 18. of which in that which follows : the spirit of christ is , rom. 8. 9. termed the spirit of god , and if the holy ghost , 1 cor. 2. 13 , 14. and 12. 3. and that which was born of mary is said to be that holy thing , which shall be called the son of god , luke 1. 35. and dan. 9. 24. he is termed the holy of holies , or as we read , the most holy , but no where the spirit of holiness . and therefore if the spirit of holiness note not the divine nature of christ , because it is no where in the scripture designed by the name of spirit , or spirit of holiness , the reason is as good against the interpretation of [ the spirit of holiness ] by [ the holy spiritual body of christ : ] nor is there likelehood that by [ spirit ] should be meant [ body ] sith spirit and body are opposed , or contradistinguished , 1 cor. 6. 20. and 7. 34. james 2. 26. 1 thes. 5. 23. &c. as well as flesh and spirit : and if by [ spirit of holiness ] be meant a constituting part of christ distinct from flesh , which he had by means of the resurrection , it cannot be meant of his body , which is the same in substance it was in the daies of his flesh , and so the same constituting part , differing only in quality and external condition , as having an alteration , not another generation or creation , and therefore cannot be rightly termed another constituting part : and this reason with the texts alledged do better countenance the understanding the deity of christ by [ the spirit of holiness ] than his holy spiritual body : yet for my part , i incline to neither , but rather to the opinion , that conceives by [ the spirit of holiness ] is meant the holy ghost , or third person of the sacred trinity , and that for these reasons . 1. because the term [ spirit of holiness ] is all one in sense with [ the holy spirit ] which is the usual title given to that person , mat. 28. 19. 2 cor. 13. 13. 1 john 5. 7. and is according to usual manner of expressing the adjective by the genitive case of the substantive , as the children of wisdom are wise children , children of obedience , 1 pet. 1. 14. obedient children , the children of l 〈…〉 , enlightned children , eph. 5. 8. 2. because the resurrection is ascribed to the spirit , rom. 8. 11. if the spirit of him that raised jesus from the dead , dwell in you , be that raised christ from the dead , shall also quicken your mortal bodies by his spirit that dwelleth in you , 1 pet. 3. 18. being put to death in the flesh , but quickened by the spirit . 3. because the sense thus seems to be easiest , and most agreeable to the apostles scope , who having said , that the son of god was made of the seed of david according to the flesh , noting a being beyond this , adds , that he was declared , determined , defined or resolved to be the son of god beyond his being the son of david with power , by his rising from the dead , which was by power , according to the spirit of holiness , that is the holy spirit , to whom acts of power are usually ascribed , as luke 1. 35. mat. 12. 28. which was an undoubted evidence of his being the son of god , or having a divine nature , sith he foretold it as a thing to be done by himself , john 2. 19. and 5. 25 , 26. and 10. 17 , 18. nor is it necessary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should note a constituting part , rom. 1. 4. for it may note an efficient cause mediate , as when it is said mark. 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority he commandeth the unclean spirits , which is , luke 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with authority and power , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by might , or mightily , heb. 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power , is by vertue or reason of the power or proportion and congruity to the agent , as when it is said , rom. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as in me lies , and the sense be , in power according to the spirit of holiness , that is , with or through the holy spirit , or congruously , proportionably to the holy spirit ; which if it do not so fully answer the use of the preposition , yet we may say as dr. hammond in a like case , annot on mark. 9. 3. though the preposition do not favour this interpretation , yet the promiscuous uncertain use of prepositions among sacred writers is so observable , that it may take off much of that one objection . so far as my observation hath hitherto attained in the apostles and other writers greek expressions , if the apostle had intended that the spirit of holiness should note another constituting part , he should have put next to [ the son of god ] according to the spirit of holiness , as he did ver . 3. according to the flesh next to of the seed of david , but being put between with power and the resurrection of the dead , it seems not to note a constituting part , but the efficient cause of the resurrection , or subject of that power , by which christ was raised . 9. the distinct mention rom. 9. 5. of christs being of the fathers according to the flesh , that is his humane nature , and then adding , who is over all god blessed for ever , shews that he is over all god blessed for ever , according to his divine nature or deity : nor is the defect of the article a sufficient reason to the contrary , sith it is very frequent to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article , where it is meant of god in nature , as 1 cor. 3. 16. 23. and 1. 24. and 2. 5. 7. &c. 10. in that god said to christ , psal. 110. 1. and he was then davids lord , acts 2. 34. when he knew , verse 30. that god had sworn with an oath to him , that of the fruit of his loins he would raise up christ to sit on his throne , it proves that christ was in being and was his lord afore he was his son , and so had a divine nature , though he was his son according to the flesh . sect . 18. the consubstantiality of christ with the father and us , is proved from 1 tim. 3. 16. the next text of scripture i shall insist on to prove the consubstantiality of christ to god and us , is 1 tim. 3. 16. where st. paul saith , and without controversy great is the mystery of godliness ; god was manifested in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory : this passage is undoubtedly meant of the lord jesus , sith of no other are these things true , that ●e was manifested in the flesh , &c. and they are true of him : he was manifested in the flesh being made flesh , justified in , or by the spirit at his baptism , by his miracles , and at his resurrection to be , that which he said himself to be , the son of god , against the false accusations of the pharisees as a deceiver , confederate with satan ; seen of angels at his birth , temptation in the wilderness , agony in the garden , resurrection from the grave , and ascension into heaven , preached to the gentiles by his apostles , believed on in the world even by the gentiles , and received up in , or into glory at his ascension into heaven : now he of whom these things are said is god , therefore the same person , christ jesus is both god and man ; or consubstantial to the father in respect of his god-head , to us in respect of his man-hood . sect . 19. the exceptions against this proof . the exception against this argument is : 1. that the reading god was manifested in the flesh , is suspected to have been altered by nestorians , because the vulgar latin , the syriak , arabian interpreters , and ambrose all read [ which was manifested ] and refer it to the mystery of godliness , and so this sense is given of it , that the gospel was first made known not by angels , but by mortal men , and according to their outward appearance weak , christ and his apostles , as flesh , col. 1. 26. notes a mortal man , 2 cor. 2. 16. 1 john 4. 2. was justified in spirit ] that is , that truth was approved by many miracles , for spirit is miracles by a metonymy , which is , 1 cor. 2. 4. and elsewhere . and to be justified here is to be approved , as mat. 11. 19. so he is said to be justified , who in a contention is a conquerour , because his cause is approved , deut. 25. 1. add psal. 21. 6. ( i imagine grotius means , psal. 51. 4. ) [ seen of angels ] to wit , wi●h greatest admiration : angels le●rned this secret by mortal men , ephes. 3. 10. 1 pet. 1. 12. to see with the hebrews is translated to all manner of knowing : was preached to the gentiles ] that truth was not only declared to the jews , but also to the gentiles , who were most estranged from god , eph. 2. 12. col. 1. 21. believed in the world ] that is in a great part of the world , rom. 1. 8. col. 1. 6. received up in glory ] it was very gloriously exalted , to wit , because it brought much more holiness than any doctrines formerly : to be taken up is to be lifted up on high , and answers to the hebrew verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in glory gloriously , phil. 4. 19. col. 3. 4. see al●●o , 2 cor. 3. 8. so they glorified the word of the lord , acts 13. 48. 2. others thus : god the father was manifested , that is , his will made known in the flesh , that is , with or by the infirmity of christ and his apostles , justified in spirit , taken or acknowledged for true by divine vertue which shined in christ as well as his apostles , or put forth it self powerfully by them ; was seen of angels , the good will of god towards men , was revealed to angels , received up in glory , the will of god was by many chearfully received and constantly retained , or the holy religion of christ was gloriously admitted and received . sect . 20. these exceptions are refelled . to which i reply : 1. that the reading of [ which ] instead of [ god ] should be followed against all copies of the original now extant is unreasonable , and not to be yielded to : the syriak , arabian , and latin are not to be put in the ballance with the greek copies : the latin translation is found and confessed even by romanists to be so faulty , as that it is not of itself to be rested on , much less are ambrose and hin 〈…〉 arus , who were mis-led by it : that nestoria●s should foyst in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god is not likely , sith it is against their opinion , and was used by chrysostom before nestorius , and by cyril against the nestorians , as dr. pearson shews in his exposition of the creed , artic. 2. page 142. of the second edition . 2. by [ god ] cannot be meant , either god the father , or his will , or the gospel , or the truth of it . 1. because the words cannot be expounded so in either of the senses given : neither is god the father any where said to be manifested in the flesh , justified in the spirit , received up in glory : nor doth god manifested in the flesh signifie god , or his will , or gospel , or truth manifested in infirmity , or christ and his apostles in their infirmity , nor justified in , or by the spirit approved by miracles , nor seen of angels , learned by them from mortal men , nor received up in glory , admitted or received in mens minds : none of all the texts alledged countenance these expositions ; though flesh sometimes signifies mortal weak man , it being a word of very various acceptions , and the gospel is said to be manifested as col. 1. 26. and 2 cor. 2. 14. and gal. 4. 13. st. paul saith , he preached the gospel at first to the galatians through the infirmity of the flesh , yet no where is the gospel said to be manifested in the flesh , or flesh put simply for infirmity . that 1 joh. 4. 2. that jesus christ is come in the flesh , is against his sense of preaching the gospel in infirmity , it plainly noting his coming into the world in a humane nature , in the sense in which he said , john. 1. 14. the word was made flesh , and dwelt among us . though i deny not , that words of sense do often note other knowledge than by sense , yet these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are scarce ever found to be applied to any thing but that which is descernable by sight : however if they were , yet the sense imagined hath no colour , sith it is not said , seen of angels by the church : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not receiving by men that glorifie it , but the glory of the person or thing manifested , phil. 4. 19. col. 3. 4. are not meant of such glory , or alacrity , or rejoycing , as is made the meaning of glory , 1 tim. 3. 16. nor do we find in the greek bibles such language as answers to the pretended exposition of it in that place : and for receiving the gospel , the usual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 thes. 1. 6. and 2. 14. acts 2. 41. not the word there used . 2. according to that exposition it would be an in●pt tautology to say , he was believed on in the world , and received up in glory if meant of receiving in mens hearts : for what is it to be believed on , but to be received in mens hearts ? which is not to be conceived of the apostle in these concise aphorismes . 3. there would be no mystery much less a great mystery without contradiction in that which the apostle saith , if the meaning were as it is made , sith gods will was often manifested by mortal men , even by all the prophets , who testified before-hand the sufferings of christ , and the glory that should follow , 1 pet. 1. 11. and approved by miracles done by moses , elias , elisha , known by angels who brought messages to daniel and others , preached to the gentiles by jonah at niniveh , believed in the world by the ninivites , received with alacrity ; as by david and others . 3. the words in the plain obvious sense , are truely and rightly expounded of jesus christ who is said to be god , john 1. 1 , 2. to come in the flesh in his humane nature , to be made flesh , john 1. 14. to be manifested in his works , john 2. 11. and his preaching , mark 1. 27. luke 7. 16 , 22. justified in the spirit , or by the spirit , either by the spirits descent on him at his baptisme john 1. 33 , 34. whereby he was proclaimed and proved to be the son of god , or by his miracles , as mat. 12. 28. against the accu 〈…〉 on of colluding with the devil , or at his resurrection as i conceive , rom. 1. 3 , 4. or by giving the holy ghost , acts 2. 33. seen of angels , luke 2. 11 , 12. mat. 4. 15. luke ●2 . 43. and 4. 4 , 5. acts 1. 10. preached to the gentiles , 1 cor. 1. 23. 2 cor. 1. 19. believed on in the world , rom. 1. 8. 1 t 〈…〉 . 1. 7 , 8. received up , the word used 1 tim. 3. 16. in glory , acts 1. 2 , 11 , 12. mark 16. 19. luke 9. 51 and 24. 26. 4. it being said god was manifested in the flesh and this meant of jesus christ proves he was ( before ) god , and then he had flesh , and therefore a humane and divine nature , and consubstantial to the father and to us sect . 21. the samething is confirmed from 1 pet. 3. 18 , 19 , 10. gal. 4. 4. rom. 8. 3. 1 john 4. 2. heb. 2. 14. and 10. 5. john 16. 28. to this i shall subjoyn for confirmation and explication , 1 pet. 3. 18 , 19 , 20. where christ is said to be put to death in the flesh , but quickened by the spirit : where flesh must note a constituting part , and yet the spirit note the efficient : for quickened noting his resurrection , cannot note his eternal holy spiritual body , as was conceived meant by the eternal spirit , heb. 9. 14. and the spirit of holiness , rom. 1. 4. for that was not till he was quickened , and therefore he not quickened in or by it ; nor his humane soul , for that dyed not , and therefore the spirit must note an efficient , and that must be either the divine nature of christ , or , as i conceive , the holy spirit , to whom his resurrection is ascribed , rom. 8. 11. called the power of god , 2 cor. 13. 4. as what is done by the spirit ; is said to be done by the power of god , luke 1. 35. mat. 12. 28. luke 11. 20. and he was quickened by the spirit by which he preached , verse 19. which was the holy spirit , gen. 6. 3. in the preaching of noah , 2 pet. 2. 4. and this was the spirit of christ , 1 pet. 1. 11. the holy ghost , 2 pet. 1. 21. in that spirit he went and preached to the spirits in prison , which were sometimes disobedient in the daies of noah , which those that deny christs divine nature , will not say to have been done in the th●ee daies of his death afore his resurrection , therefore in the da●es of noah , and consequently he had then a being , to wit a divine nature , otherwise he could not be said then to go and preach by the spirit by which he was quickened , nor the spirits in prison to have been disobedient , when once the long-suffering of god waited in the daies of noah , while the ark was a preparing . to these scriptures i add , gal. 4. 4. rom. 8. 3. the sending his son supposeth the sons being before , and so his divine nature , made of a woman , in the likeness of sinful flesh his humane , therefore he had both . to the same effect are those texts which speak of his coming in the flesh , as 1 john 4. 2. his taking part of flesh and blood , heb. 2. 14. where he that was superiour to angels antecedently , was made little lower than the angels , or debased below the angels , partaking flesh and blood , not ashamed to call them brethren , ver . 7 , 11. whom in respect of his native greatness he might have been ashamed to own as such , and therefore is supposed to have a being above man , afore he was a man : his coming into the world with a body prepared for him , out of obedience and compliance of will to his fathers , heb. 10. 5. john 16. 28. shews his being with his father before he was a man , and so a divine nature antecedent to his humane . sect . 22. christs consubstantiality with the father and us , is proved from philip. 2. 5 , 6 , 7 , 8. there yet remains that text , which is , philip. 2. 5 , 6 , 7 , 8. where the apostle speaks thus : let this mind be in you , which was also in christ jesus , who being in the form of god , thought , or counted it not robbery , or a spoil , or prey to be equal to god , or as god : but made himself of no reputation , or emptied himself , and took upon him the form of a servant , and was made in the likeness of men , or when he had been made like to men ( as meric . casaubon diatriba de usu verborum p. 66. ) and being found in fashion , or habit as man or a man , and became obedient , or rather being or becoming obedient unto death , even the death of the cross : in which i confess are sundry unusual expressions needful to be cleared , yet sufficient to prove him to have a divine and humane nature , sith he is said to have been in the ●orm of god first , and then to empty himself , to take on him the form of a servant , to be made in the likeness of men , to be found in fashion as a man , to humble himself to death , whence i may argue : he who be●ng in the form of god , counted it no robbery or prey that he was as god , emptied himself , taking the form of a servant when he was made in the likeness of men , and being found in fashion as a man , humbled himself , becoming obedient unt● death , had a divine and humane nature ; but this is true of jesus chr●st , therefore he had both natures . sect . 23. the exception against this argument is recited . to this argument the exception is thus made : the words and sense being thus : let this mind be in you , which was in christ jesus ; who being in the form of god ( for the exercise and demonstration of divine power , whereby he wrought miracles in as free and uncontrouled a manner as if god himself had been on the earth ) thought it not robbery ( or a prey ) to be equal with god ( that is did not esteem this equality of his with god , consisting in the free exercise of divine power , to be a prey , by holding it fast , and refusing to let it go , as robers are want to do when they have got a prey or booty ) but ( gr. ) emptied himself ( in making no use of the divine power within him to rescue himself out of the hands of the officers sent to apprehend him ) and took upon him the form of a servant ( in suffering himself to be apprehended , bound and whipt as servants are wont to be ) being made in the likeness of men ( that is ordinary and vulgar men , who are endued with no d●vine power ) and being found in fashion ( or habit ) as a man ( that is , in outward quality , condition and acting , no whit differing from a common man ) he humbled himself , and became obedient unto death , even the death of the cross. sect . 24. the text is explained in order to the refelling of the exception . to clear this text , and argument , and so to refel the exception , it will be necessary to enquire what is meant : 1. by the form of god. 2. by being in the form of god. 3. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 11. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 15. by found . 16. by humbled himself . 17. by becoming obedient . 18. when he was in the form of god. 19. when he emptied himself ▪ 20. when he took the form of a servant . 1. it is true that form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most commonly applied to signific something outward which is the object of sight , and therefore grotius conceives , that by the form of god is meant the glory of his miracles . but as dr. casa●bon in the place before cited , rightly observed , where it is used for something which appears to the sight , it is never used for excellent power , or divine power in working miracles , but for the outward visage , when it hath splendour , beauty and excellent lustre , attractive of the eyes , and moving desire or lust , or giving occasion to conceive in the person majesty , or an heroical spirit within , and so awing others , or procuring dread or reverence of him . now it is certain christ had not in the daies of his flesh such a form , but as the prophet foretold , isa. 53. 2. he grew up before god as a tender plant , and as a root out of a dry ground : he had no form nor comeliness : and when he was seen there was no beauty that they should desire him , but in outward appearance he was poor and despicable ; nevertheless the verbs simple and compound do signifie something inward and not conspicuous to the eyes . thus it is meant when st. paul saith gal. 4. 19. my little children of whom i travail in birth until christ be formed in you , rom. 12. 2. be ye transformed in the renewing of your mind , 2 cor. 3. 18. we are transformed after the same image . and if in the holy scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form signifie not that which is inward and hidden , yet in aristotle and other authours , the word signifies the essence or that constitutive essential part of a substance , which differenceth one substance from another , which is defined by aristotle 2d . physick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason of its being such a thing : and indeed many understand by the form of god , the essence or nature of god. but to the contrary is . 1. that form hath the same notion , phil. 2. 6. in the term form of god , as it hath verse 7. in the term form of a servant ; but in that notion of the essence or nature of a servant , it cannot be said christ took the form of a servant , for that is a m●er relation , and if he had taken the essence of a servant by being incarnate it had been the same with being made in likeness of men , and so he could not have put off the essence of a servant , no more than the essence of a man , if his taking the form of a servant had been by being made a man : besides the nature of man is not the essence of a servant ; man may be lord as christ man is lord of all , acts 10. 36. and yet hath the essence of man , and angels are servants and yet have not the essence of man. 2. it is said , christ emptied himself , to wit , of the form of god in which he was , which notes some lessening or laying aside of the form of god , in wh●ch he was ; but that could not be the divine essence , therefore it is not here meant . nor is it to be conceived , that by the form of god is meant the power of doing miracles : for neither is the power of miracles any where termed the form of god , and if that were all that is meant , it might be said of moses and elias that they were in the form of god : besides he did not empty himself of the power or exercise of it whereby he did miracles at any time , no not when he was apprehended , for even then the souldiers at his word went backward and fell to the earth , john 18. 6. and he restored malch●s his ear cut off by peter , luke 22. 5● . although he did not use his power to rescue himself . therefore it is more likely that by form of god is meant the state or majesty of god , that glory which he had with his father before the world was , john 17. 5. the exercise of his empire , which he had opposite to the state of a servant which he took , and to the obedience which he yielded to his father , ver . 7 , 8. for the estate of god is an estate of empire and command exercising power and dominion , giving of gifts to friends , helping subjects , subduing enemies , which christ did with the father before he took flesh , but emptied himself of it in his humiliation : which is the more confirmed in that his superexaltation , verse 9. restored that which he emptied himself of : now that was his glory and majesty , all things being made subject to him . and this seems best to agree with the use of the term form , as here it seems to be used : for as the form of a servant notes that which made him appear to others to be under the command of another , to wit , of his father , which was that he should lay down his life and take it again , john 10. 18. which was undoubtedly conspicuous to the angels , and also to those who knew him to be the son of god ; so the form of god notes that majesty , glory , exercise of empire which he had with his father , which was apparent to the holy angels , and to abraham who saw his day , and to jacob and other holy persons afore his incarnation , and is the same with his being as god , or equal to god. 2. from hence then we may understand what is meant by his being in the form of god , to wit his possession and enjoyment of that glory he had with his father before the world was , john 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the subsistence or being of his person , and the form of god notes his estate of glory and majesty , which i conceive expressed by that of the apostle , 2 cor. 8 , 9. ye know the grace of our lord jesus christ , that though he were rich , yet for your sakes he became poor , that ye through his poverty might be rich . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be expounded either as an adjective as our translatours render it , equal with god , or as an adverb , and so it is used twelve times in the greek ve●sion of the book of job , wisdome 7. 3. in homer , and else-where , and answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , and notes likeness , and may be translated , as god : now whether of these two waies it is to be read , is in my apprehension difficult : i incline to the latter . 1. because nothing is expressed that may be as a substantive to it , whereas if it were an adjective , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , used ver . 7 ▪ or as came●arius in his note observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his things , should be added : as for that which is by pasor in his lexicon voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from zanch. de incarnatione filii dei , lib. 1. c. 2. imagined , as if there were an ellipsis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the sense were , that he was equally god , as god , that is the father ; it is a bold supplement , that hath not any thing to countenance it in the text , and gives much advantage to them that say , he is not the same god. in that which he mentions out of posselius his syntaxis , p. 134. [ that it is an hellen●sm , and it is put for the noun substantive equality , as if by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinitive mood were turned into a noun , and the sense were as in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gives it , he did not snatch , or catch by rapine equality with god ] the interpretation doth suppose , that he counted it not rapine , is all one with , he did not take by rapine , and the verb substantive of the infinitive mood , to be turned into a noun , whereas it is drowned in his sense , and if it were made a noun , it should be thus read , he did not take by rapine being equality with god , whi●h hath no good sense , and the adjective or adverb is made a noun substantive , not the infinitive mood , and the noun of equality is made to govern a d●tive case without any example , when according to that sense by rule god should be in the genitive : i confess where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used adverbially it doth most commonly note simili●ude of action , yet similitude of being is sometimes expressed by it , as job 11. 12. in the greek , and elsewhere , and though it note equality , yet also it notes likeness ; and in the same chapter , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated like minded , and this doth best answer to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 6 , 7 , 8. which note likeness of estate or condition , yet comprehending withall reality of nature . 2. if it were to be read to be equal with god , it would intimate , that he emptied himself of it as the adversative ; but verse 7. shews , and the phrase , he counted it not a prey , do evince ; but equality with god he could not empty himself of , but must hold it as a prey not to be let go , the contrary whereof the text doth propound for our imitation . 4. whence it seems most likely , that the thing he means by his being as god , was his commanding as god , his like doing with his father mentioned , john 5. 17 , 19. which he did in his presence , and such glory as he had then , and now had not as before , but prayes for its restitution , john 17. 5. of which see what is said before , sect. 16. zanchius parte secunda de tribus elo●im , l. 3. c. 2. § . 4. quasi filius hominis cum nubibus c●li venit , hoc est christus pervenit ad gloriam de●tatis post resurrectionem , sicut ego cum m●gnis viris intelligo . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a rare word , yet seems to have the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and notes either rapinam or raptum , the act of taking or carrying away , or the thing taken , or ca 〈…〉 d away , both which are expressed by the greek word , and by the word [ robbery ] which our t●anslators use to answer it , yet i rather render it prey , or spoil , as expressing only the thing gotten , not the act of getting . 1. because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be meant of the acquisition , but the thing possessed . 2. it is more agreable to the phrase of emptying himself , which presupposeth a thing had or possessed , which was the form of god , and being as god , and the thing possessed as robbers or beasts of prey get what they have . 3. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by the greek interpreters , job 29. 17. isa. 42. 22. isa. 61. 18 , &c. for the thing gotten , although in the latter place it be translated robbery , and the term robbed is as well meant of the person from whom , as the thing gotten by robbery : so also it is used levit. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which he took violently away , ezek. 19. 6. ezek. 18. 7 , 13 , 16 , 18. ezek. 23. 25 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the vulgar latine arbitratus est , by beza duxit , by ours thought , may either note an act of judgement , or affection , or purpose , or use : in the first sense to think it not a prey is as much as he did not judge , that the being as god was a thing stoln or gotten by any force or fraud , usurped , or plundered from another , but his own whether by inheritance or free donation : but this is not likely , partly because the inward act of judgement or cogitation is not here propounded to be imitated , but some act of will or affection manifested by outward action or patent fact , which is apparent by the exhortation , verse 5. where the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the same mind be in you which was also in christ jesus , that is have the same will , purpose , resolution , action as he had , who was so far from doing any thing through st●●fe and vain-glory , that he preferred others before himself , not looking at his own things , but the things of others , which he shewed by his not holding fast his excellency , but emptying himself ; partly also because the act of thinking here denied must be opposite to his emptying himself : for the particle [ but ] being adversative shews the thinking it robbery to be equal with god , or to be as god to be contrary to the emptying ; now if the not thinking were as much as not judging , then the emptying must be an alteration of his thoughts , or a privation of it , which hath no congruous sense : for the emptying was of himself , or that which he was in being , not of his thoughts of himself , or having other thoughts of himself : besides the not thinking it robbery or a prey is not an act of sentence determining what was his own or right he had to a thing , but an act of purpose , that notwithstanding his right or possession , yet his resolution was not to retain it , but ( as the emptying , verse 7. shews ) tending to a dereliction of it for a time in obedience to his father whom he would glorifie on earth , by finishing the work he gave him to do , though by abasing himself , as he saith in his prayer to his father , john 17. 4. where he relates the event of his errand and business for which he came into the world , and for which he took on him the form of a servant : which ●eason evacuates that sense which is given by grotius , heinsius , and if there be any other , that imagine the sense to be according to a speech of john baptist in the syriak liturgy , that he would not assumere rapinam , that is , do such an injurious thing as to pretend to have greater authority than christ , that christ did not think it a wrong to his father that he was equal to him , or had power of miracles , and was beheld as god , as grotius his phrase is : for his act did suppose his ●ight , but expresseth his intent notwithstanding his right , and this antecedent to his emptying himself , taking the form of a servant , being made in the likeness of men , and ●ending thereto removendo prohibens by removing that which might hinder his emptying himself , not disclaiming his right , but relinquishing his possession of what he had , not doing as robbers or others , who hold what they have gotten by violence as long as they have any power to keep it , but freely and voluntarily in dutiful subjection to his father , yielding it up to his hands from whom he received it , in order to the accomplishment of his will , as it is expressed , heb. 10. 9. and this also helps to shew that piscator and those who follow him do mistake in the notion of this phrase , as if it were , as if the apostle had said , he did not as men that have gotten a spoil by victory , triumphantly make shew of it , but did rather conceal , or hide it at least , for the greatest part of his life forbidding the divulging his miracles , and that confession which peter made , mat. 16. 20. and the vision in the mount at his transfiguration , mat. 17. 9. for then his not thinking it a spoil should be after his emptying , which was when he took the form of a servant , being made in the likeness of men , whereas it was before , and in his not thinking should be no act of obedience , whereby he took the form of a servant , nor can be rightly made as tending to the act of emptying himself , which was not in the opinion of others , but in his own diminution , nor did he conceal or hide himself , but both by miracles and expresse speeches shew himself to be the son of god , john 1. 14. and 2. 11. and 10. 30 , 32 , 36 , &c. although for some time he inhibited his disciples to divulge some peculiar revelations , that no impediment might be to the great design of his suffering and rising from the dead , which he should accomplish at jerusalem , according to moses and elias their conference with him , luke 9. 31. nor could these inhibitions to some persons be indeed his emptying himself , or making himself of no reputation , or not thinking it robbery or spoil gotten by conquest that he was as god , by not triumphantly boasting of it , but concealing it : for in the event notwithstanding those prohibitions his glory was so known , that immediately his fame spread abroad throughout all the region round about galilee , mark 1. 28. and he who was forbidden to speak of his curing him , yet went out and began to publish it much , and to blaze abroad the matter , insomuch that jesus could no more openly enter into the city , but was without in desart places , and they came to him from every quarter , mark 1. 45. wherefore i conceive , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a denial of an act elicite of the mind and affections , in esteeming , valuing , affecting , or making account of his being as god , as men do of a prey gotten by violence , which they do so affect or rejoyce in it that they cannot part with it . 2. of an act imperate of the members in retaining it by claiming or asserting of it , and contending to keep it as a thing which they will not yield up but by force ; and the sense is , christ being in the form of god , that is the glory of his father as associate with him in his empire , did not esteem or hold that his being as god , as if it had been a prey gotten by violence , which he would not relinquish without force ; but &c. which importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is agreable to the use of it in this epistle , philip. 2. 3. and 3. 7. 8. where his accounting all things as loss and dung notes his esteem and dereliction of them as such , and the like use is elsewhere , 1 thes. 5. 13. 2 thes. 3. 15. 1 tim. 1. 12. and 6. 1. heb. 10. 29. and 11. 26. james 2. 1. besides what occurs in other authours . and hereunto i may accommodate some of the words which dr. merick casaubon cites in his diatriba de usu verborum p. 52. out of cornelius a lapide the jesuite , as chrysostom and vatablus observe , rapere to catch or take by violence signifies by a metalepsis studiously and contentiously to retain something as if it were snatcht or caught by violence 〈◊〉 rapine , as if he said , christ did not catch , nor ambitiously sought , as lucifer , isa. 14. 13. the equality of god , not as robbers are wont ( while they being guilty of their evil doing , fear least they should lose it ) studiously ke●p and ambitiously defend the thing caught by them ; but rather of his own accord as a lawful lord deposed it , or let it go and emptied himself : for the adversative particle [ but ] which follows , when he saith , but he emptied himself requires this : otherwise it will not be so much an adversative as an explicative , and will be taken improperly , sed , pro , veruntamen , but , for , nevertheless : which leads us to the consideration of verse 7. 7. where i take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an adversative rightly rendered [ but ] not [ yet ] or [ nevertheless ] to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , and it notes something contrary to what it is said he did not , verse 6. which being the holding of his being as god , that which he did is to be conceived contrary to it , expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our translators render made himself of no reputation , and that is by many conceived to have been by concealing or hiding from men his being as god ; but this , as i shewed before , is not right , sith christ did manifest his glory so as that they beheld his glory as of the only begotten son of god full of grace and truth , john 1. 14. and by his words and works did indeed what did , and might make him of great reputation , so that he was a prophet mighty in deed and word before god and all the people , luke 24. 19. and is contrary to what is said , 1 john 3. 5 , 8. 1 tim. 3. 16. god was manifested in the flesh ; and also must restrain this act to the time of his converse with men , whereas the text makes it to have been either antecedent or coincident with his taking the form of a servant , being made in the likeness of men : nor is it said , he diminished his esteem , or begat in others a low opinion of him , but he emptied or evacuated himself , that is , became less full than he was ; which is not rightly referred by grotius , to his living a poor life , but notes some act antecedent to his conversing with men : heinsius likes it better to render it humbled , than emptied himself , alledging chrysostom exercit. saer . l. 11. c. 2. but sith the apostle useth that word , verse 8. as a further act of christs submission of himself beyond that of emptying , verse 7. they are not rightly confounded , but the emptying is to be taken as an act of privation in some sort of somewhat he had , and the humbling to subjection to what was appointed him to suffer . rightly saith dr hammond in his annotation on philip. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lessen , diminish ; so pharorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer or undergo diminution , so the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which jerem. 4. 4. ( it should be 2. ) and 15. 9. is ●rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty , is joel 1. 10 , 12. nehem. 1. 4. ( mis-printed for nahum 1. 4. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to diminish , and hos. 4 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make little : a diminution then or lessening , or priva 〈…〉 is expressed by it , which is to be conceived to be the form of god , his being as god , the glory he had in possession with his father , when he commanded with him , but now in respect of use and enjoyment laid it aside , lessened himself from the condition of being lord of all , to that of a subject and ordinary man , as dr. hammond speaks in his paraphrase , which is confirmed in that it is expressed in the words following , taking the form of a servant , being made in the likeness of men , wherein this emptying of himself did consist . 8. the form of a servant cannot be interpreted merely of christs v●sage or outward aspectable form : for 1. there is no such outward form which doth distinguish a freeman from a servant or slave , but that the one is often as comely and beautiful as the other . 2. though it be true that by reason of his suffering , his visage was so marred more than any man , and his form more than the sons of men , as the prophet fore-told , isa. 52. 14. yet he took not this form , but it was put on him by his enemies : his whipping , binding and leading away was not the form of a servant , but of a prisoner , and he took not these , but under-went them when they were inflicted on him : his crucifying it is true , was servile supplicium , the punishment of slaves , but it was inflicted on others also ; even then when he was crucified others were crucified with him , not as servants , but as thieves and robbers , and upon him it was inflicted as on a malefactor , so that it was written in the title of his condemnation , the king of the jews , and he was numbered with the transgressors , mark 15. 26 , 28. and he was made a curse for us , as it is written , cursed is every one that ●angeth on a tree , gal. 3. 13. nor is taking of the form of a servant referred only to his outward poverty , as grotius conceives , that he took on him the form of a servant , in that he had nothing of his own , as he said of himself , mat. 8. 20. for that is not the form of a servant , it may be the estate of a son in minority , gal. 4. 1. and though it were true , that he had no certain dwelling place , yet he had a bag kept by judas , out of which distribution might be made to the poor , john 13. 29. nor is it his humane nature , for then it had been the same with being made in the likeness of men : nor are all mens servants , and he by his super-exaltation , verse 9. left the form of a servant , not his humane nature : besides the form of a servant which he took was not to men , but to god , as appears , from verse 8. where it is said , he became obedient unto death : his obedience was to god his father , as appears from verse 9. therefore god , that is god the father , verse 11. highly exalted him , for his obedience to him , heb. 5. 8. though he were a son , yet learned he obedience by the things which he suffered , now rom. 6. 16. his servant any one is to whom he obeys : and therefore christ obeying his father is often stiled his servant , isa. 52. 13. and 42. 1. mat. 12. 18. 9. his taking then the form of a servant was his submission of himself to his fathers command , according to that which he saith , john 6. 38. i came down from heaven , not to do mine own will , but the will of him that sent me , and this was his emptying himself : for it is rightly observed by dr. pearson explic. of the creed , art . 2. p. 135. of the second edition , that the apostle explains the emptying of himself , by adding the taking the form of a servant , not by way of conjunction , but by way of apposition , though i do not conceive , that signifies a clear identity , as he speaks : but that which follows is right , that it is necessary to observe , that our translation of that verse is not only not exact , but very dis-advantagious to that truth which is contained in it : for we read it thus : he made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men : where we have two copulative conjunctions , neither of which is in the original text , and three propositions without dependance of one upon the other ; whereas all the words together , are but an expression of christs exinanition , with an explication shewing in what it consisteth : and this also sheweth what was the form of god , and his being as god , like , or equal to god , to wit his dominion and empire with his father , that fulness which he emptyed himself of by taking the form of a servant , which was restored to him when he was highly exalted , made universal head over all , ephes. 1. 20 , 21 , 22 , 23. 1 pet. 3. 22. heb. 1. 13 , 14. and by his being made universal judge , philip. 2. 9 , 10 , 11. compared with rom. 14. 9 , 10 , 11. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by us translated of men , is without ground conceived to note , not the nature of man simply considered , but the state of men in an abject condition : for , 1. there is no example in the apostles writings of the use of it in that notion . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness of men , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness of flesh , rom. 8. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fashion or shape as a man , which notes humane nature or feature simply considered : nor do the two texts alledged for the interpreting of men as noting an abject condition , serve for that purpose : psal. 82. 7. where it is said , ye shall dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men , is so far from noting an abject condition that it plainly notes the condition of mortality common to all ; and the emphasis is , that though god said , verse 6. they were gods , and all the sons of the most high , in respect of their office and dignity , yet they should dye as common men , and fast as one of the princes ; ainsworth's note is [ as earthly men ] as adam ; that is as any other mortal man : so after , as one of the princes , that is , of the other princes of the world : see the like , judges 16. 7 , 11 , 17. which also shews us how to understand the expression , judges 16. 7 , 11. that sampson said of himself , that he should be weak and be as one of men , where men notes not the state of abject serv●le men , debassd below other men , or peculiar to some men in such a rank or estate , but a state common to other men , not elevated above ordinary men by an heroical spirit , and excellent strength , which is apparent from the expressions , verse 13. i shall be weak as one of men , and verse 17. i shall be weak and be as all men , or as tremellius reads it , sicut unus aliquis homo , as some one man , and so notes this , that then he should have but the strength of one man : nor is that conceit of grot●us in his note on philip. 2. 7. any better , made in the likeness of men ] when he was like to men , to wit , those first men , that is without sin , 2 cor. 5. 21. which hath no example of using [ men ] for [ the first men ] and the apostles expression like to that here , rom. 8. 3. rather ins●nuates the contrary , that he was like to sinful men , when he said , god sending his own son , is the likeness of sinful flesh and for sin condemned sin in the flesh : therefore in the likeness of men is to be expounded of them as men according to their humane nature . 11. likeness of men notes not a bare image or representation , or resemblance as in a vision or picture , but as a child is said to be begotten in his fathers likeness , gen. 5. 3. and so the authour to the hebrews , ch . 2. 17. saith , in all things it behoved christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made li●e unto his brethren , that is , to have the same humane nature in all parts that they have : thus it is said , rom. 9. 29. and as esaias said before , except the lord of sabboth had left us a seed , we had been as sodom , and been made like as gomorrah , from isa. 1. 9. where to be , and to be like are the same : more to the same purpose may be seen in heinsius aristar . sac . in nonnum c. 19. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered made in the likeness of men , but it is without example or reason referred to an act of men , as if they by their injurious usage had thus made him to be as ordinary and vulgar men , who are endued with no divine power , or he had by an act of will made himself in his sufferings as such , but it was by the act of gods power , that he was made in the likeness of men , and it was when he assumed a humane nature , or to use the same apostles words , gal. 4 4. but when the fulness of time was come , god sent forth his son , made or born of a woman made ( the same word which is used , philip. 2. 7. ) under the law , or as it is luke 1. 35. the holy ghost shall come upon the● , and the power of the most high shall over-shadow thee : and therefore it is expounded as expressing the time of his taking the form of a servant , and to be read , when he was made in the likeness of men , or as dr. pearson's exposition hath it , he took the form of a servant by being made in the likeness of men , that is as he after expresseth it , when christs body first was framed , even then did he assume the form of a servant : in which expression he doth rightly make this place parallel to that of heb. 10. 5. a body hast thou prepared me , which answers to psal. 40. 7. concerning which i shall use the words of mr. gataker in his cinnus l. 2. c. 11. junius , and after him pis●ator would have the kingly prophet to have had respect to that right of boaring the servants ear , and fastning it to his masters post , who was willing to be still a servant , mentioned exod. 21. 6. when under the person of the lord christ , he said , psal. 40. 7. thou hast boared mine ears , as if he had said , thou hast addicted me to service and perpetual ministry : whence isa. c. 42. verse 1. behold my servant , &c. for which the greeks , and the apostle following them , heb. 10. 5. but a body hast thou made up for me , because to wit , then he put on the form of a servant , when he assumed humane flesh , and even the likeness of sinful flesh , rom. 8. 3. philip. 2. 7. so that the apostle shews not the identity ▪ but the coincidency of these , the taking the form of a servant , being made in the likeness of men : nor can the taking the form of a servant be referred either to the servile or mean condition he had , when he conversed among men ; or his being made in the likeness of men to any subjection of himself consequent on his apprehension , binding and scourging . 13. the word we translate in fashion , signifies the outward habit of the body , in aristotles categories the shape or figure of it , in geom 〈…〉 the various sc 〈…〉 uations of lines and angles , in rhetorick the various modes or manners of expressions in speech , the gestures of the body , the affections of the mind , the accidents , occurrences , order of things subl●nary , 1 cor 7 31. here it notes the shape or fea●ure of a man , and that with reality of humane nature , as form and likeness were also used . 14. a man notes not either a man in his dejected 〈◊〉 , so as that the sense should be , being found in fashion ( or habite ) as a man ( that is in outward quality , condition , and acting , no whi● differing from a common man ) it being the same with the likeness of men , verse 7. nor as grotius in his note , schema is here axioma , conspicuous dignity , as often with the greeks , which word also the syriak interpreter here used : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen , as a man , as adam , that is with dominion over all the creatures , the sea , winds , bread , water : for which cause that which was said of adam in psal. 8. is applied mystically to christ : for neither is [ man ] put any where in the new testament that i find , for [ adam ] but still either adam , or the first man , nor is it here put with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it noted a special or singular man by excellency , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , that is a man simply considered according to humane nature : nor is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here used as noting only likeness without reality of nature , but as sect. 22. is shewed it to be used , john 1. 14. and elsewhere , as a confirming and assuring particle noting certainty : and surely where that in psal. 8. is applied to christ mystically , heb. 2. 6. it notes not man in conspicuous dignity , but rather as contemptible , as the words , what is man that thou art mindful of him ? and thou hast lessened him for a little time below angels shew , nor is it peculiarly meant of adam , but of men , as men , as the word son of man shews , although it be mystically fulfilled in christ alone , and he be by excellency stiled man , or the son of man. 15. found notes not apprehension of him , when he was betrayed by judas , and laid hold on by the souldiers ; for it was afore his humbling himself and obedience to death , and if the form of a servant did note his whipping , and servile usage which was after his apprehension , and yet is set down by the apostle as antecedent to being found in fashion as a man ; his finding cannot be referred to his apprehension : nor is his being found appropriated to the time of his conspicuity in the exercise of his dominion over the creatures , but the fashion as a man being the same with the likeness of men , it notes only his appearing or being as a man , simply considered among men , the word found frequently noting only being or appearing to be , phil. 3. 9. gal. 2. 17. 2 cor. 5. 3. and 11. 12. 1 pet. 1. 7. rom. 7. 10. luke 17. 18 , &c. 16. that of grotius , he humbled himself ] he did not behave himself according to that dignity , but very humbly , so as to wash his disciples feet , john 13. 12 , 13. as he emptied , so he humbled , are of the form hiphil , but signifie to exhibit or shew himself such : so also the latins say , to make himself courteous ] is not right , the humbling noting not an exercise of the vertue of humility , but patient subjection to affliction , and that not by shewing humility only but by patient undergoing of it : and thus is it used , phil. 4. 8. i know how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be abased or humbled , as appears by the oposite term to abound , and by other places , where he useth the same of himself , 2 cor. 11. 7. and 12. 21. and is apparent in that the humbling himself is in the text opposite to his superexaltation , verse 9. now that doth not oppose the vertue of humility and the exercise of it , which consists with his exaltation but the state of a person debased , which is removed by his super-exaltation : besides this very place is parallel with that , acts 8. 32. out of isa. 53. 7. where of christ , philip expounds the words of that prophet , he was led as a sheep to the slaughter , and like a lamb dumb before the shearer , so he opened not his mouth ▪ in his humiliation ( the noun in the greek derived from the verb phil. 2. 8. and so explains it ) his judgment ( or right ) was taken away , and who shall declare his generation ? for his life is taken away from the earth . lastly , the text shews wherein his humiliation consists , which was in his being obedient unto death , even the death of the crosse , which is not rightly translated by our translators , and became obedient , putting a conjunction copulative without cause as they did , verse 7. and so obscure the meaning of the apost●e , but it is to be read by apposition , becoming obedient , and so shewing wherein the humbling of himself was . 17. grotius his note here is not right : he was made obedient to wit to men , jews as well as romans : he opposed not that divine power to them that took him , condemned him , slew him : so great injuries he patiently underwent for the good of men ; for it was shewed before that the obedience was to his father , otherwise there had not been such reason of his super-exaliation , as is expressed , vers . 9 , 10 , 11. 18. by this which hath been said , it may appear , that christs being in the form of god ; and not accounting it as a prey to bb equal or as god was afore his being a man , and consequently , that he had a divine being as god afore he was incarnate , and therefore consubstantial to the father as touching his god-head . 19. it may appear that then christ emptied himself , when he took the form of a servant , who was antecedently in the form of god , when he came not to be ministred to but to minister , and to give his life a ransom for many , mat. 20. 28. 20. that then he did this when he was made in the likeness of men , had a body prepared for him , which proves him to be consubstantial to us according to his man-hood , which thing was to be demonstrated . sect . 25. some objections against the proof from philip. 2. 5 , 6 , 7 , 8. are answered . nevertheless i meet with some arguments to the contrary , which i think fit to set down in the authours words . 1. he setteth before them christs example exhorting to humility , and therefore the act of christ which he doth exemplify must be manifest : but to whom was , or could that incarnation , which christians commonly talk of , be manifest , when they themselves say it passeth the understanding of angels to comprehend it ? to which i answer : it was manifest by the angels and others revelation , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was so was comprehensible , as is proved before , although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner how it was be incomprehensible , we are to imitate god in many of his works , the manner of which is incomprehensible by us , as being performed immediately , or by invisible agents , in secret manner ; as magistrates are to imitate god in his righteous judgement , though it be unsearchable in respect of the manner ; parents are to imitate god in his providence for his creatures , though the manner of doing it be indiscernible , and therefore the incomprehensibleness of the incarnation hinders not , but that it being revealed may be propounded as an imitable pattern : yet in this of our apostle it is to be observed that he propounds not only christs incarnation , but also his humiliation in becoming obedient unto death , as an example to be imitated by the philippians . 2. the apostle speaketh of our lord as a man , in that he giveth him the titles of christ jesus , both which agree to him onely as a man : for he is called jesus as he was a child conceived of the holy spirit in the virgins womb , and brought forth by her , luke 1. 27 , 30 , 31 , 35. and christ signifieth the anointed , john 1. 41. and accordingly jesus is expressly called the christ of god , luke 9. 20. but he was anointed ( as the adversaries themselves will confesse ) as a man , and not as god ; see acts 10. 38. whereto i answer , the title philip. 2. 5. is given to him , who being in the form of god , took on him the form of a servant , being made in the likeness of men , and therefore as god-man : and though the name jesus was given to him upon his conception , or birth , yet it follows not , therefore only as a man : yea the exposition of the appellation as the same with immanuel , mat. 1. 23. the son of god , luke 1. 35. doth intimate the title given to him as god , rather than only as man : it is true , his anointing was as man , and that it may be gathered from acts 10. 38. yet he who was anointed had a divine nature , and under both these is considered , philip. 2. 5. where he is propounded for an example , to wit , in that being in the form of god , he emptied himself , being made in the likeness of men : he who is propounded as an example , was a saviour , and anointed , but yet not to be imitated in his saving and anoi●ting , but in his obedience to his father and condescension to us , by laying aside his glory and maj●sty , and becoming as a servant to his father for us , in which god was with him , and he also god with us , consubstantial with his father afore , with us at his incarnation . 3. had the apostle here spoken of an assumption of the humane nature , he would not have said , that christ became in the likeness of men , and was found in fashion as a man : for if men ( as the adversaries must hold , when they alledge this place to prove that christ assumed a humane na●ure , and became man ) be here considered according to their essence and nature , this would imply that christ had not the essence and nature , but only the likeness and fashion of a man , and so was not a true and real man : by men therefore are here meant vulgar and ordinary men ; for so this word is elsewhere taken in the scriptures , as psal. 82. 6. i have said , ye are gods ; and all of you are children of the most high : but ye shall dye like men , and fall like one of the princes : and judges 16. 7. then shall i be weak , and be as one of men ( so the hebrew ekadh haadam signifieth ; ) see also ver . 11. of the same chapter . i answer hereto , that likeness agrees to substance or essence , and not only to quality or condition , and that in neither of the places alledged men is taken for men as abject , is shewed before : if this objection were of force it would prove christ was made not a really weak man , but in the likeness or fashion of weak men , if [ men ] be considered not as men , but as weak and abject men , philip. 2. 7 , 8. which it concern'd the objector to have heeded as well as the adversaries : notwithstanding then this objection men and man , phil. 2. 7 , 8. may and must be understood of humane essence and nature , not restrainedly as applied only to men of a vulgar , ordinary , low or weak condition , and christ hence proved to be incarnate , and to have both natures , divine and humane . other arguments against the understanding by the form of god the condition or state of empire , which christ had with his father before his incarnation are in the first part of the disputation of josue placeus of saumur concerning the arguments by which it is evinced christ to have been before his conception , disp . 5th . out of philip. 2. 6. § . 18. in these words , yet in very deed the form of god seems not to us to be placed in commanding : for we dare not affirm that god was not in that infinite time , in which he lived blessed before any creature was made , in the form of god ; but neither also dare we deny that he shall be in the form of god after the last day , in which time perhaps there will be no need , that he command the creatures : he is no less in the form of god when he ceaseth from commanding , then when he commands as a king sitting on his throne attended by his guard , crowned with majesty and glory , is in the form of a king , even when he commands nothing . to which i answer , if [ the form of god ] noted only the essence of god , not the state and appearance , it might as well be said of christ , when he did not rule as well as when he did , when he shall not as well as when he shall , that he was in the form of god : but sith the term emptying himself notes a diminution in something of what he was , and this is expressed ●o be the form of god , in which he lessened or emptied himself , and that was by taking the form of a servant , and that as a servant to his father , to whom he was obedient , it seems plainly to be intimated , that his being in the form of god , or as god , was his commanding as god with his father : now as the form of a servant notes not the essence of a man , but the state and appearance of a servant , though it presuppose the being of a man , he taking the form of a servant being made in the likeness of men : so the form of god also is to be conceived to note not the essence of god , but the state and appearance of being god as god , or equal to god in his rule , though it presuppose the essence of god which he had ; and he might empty himself of the form of god in this sense , it being only a relative condition supervenient to his essence from the respect to subjects to be ruled , which might be taken or laid aside without alteration in essence : as the assumption of an humane body , contract with his father , heb. 10. 9. are ascribed to the second person in the god-head peculiarly without subtraction from , or addition to his essence as god : so we say , that christ is mediatour according to both natures , so as to interceed with his father according to his divine nature , and this had a beginning and shall have an end , and yet his divine essence invariable . as for the similitude of a king as it is used , it is not apposite to the point : the king on his throne that is guarded hath some to command ; yet if he do not rule , but only be in the gesture , and wear the habit , and hold the ensigns of a ruler , may be said to be in the habit , not in the form of a king ; as he that hath the place and cloaths of a servant doth not take the form of a servant , without taking the work of a servant , although he be in the habit of à servant . it is added § . 19. it is indeed divine to command , not to command simply , but effectually to rule all things : for masters , and lords , and magistrates command also : yea to command seems not to belong to god as god , but as he is lord : there is some difference between god and lord ; for from all eternity god was actually god , but he seems not to have been actually lord , but when he had servants or subjects , to wit creatures : for it is known that a lord and a servant are relatives , whose nature is that they exist together in time ; but although it be a divine thing to command , yet not whatsoever is divine is the form of god. § . 20. for form is conceived as some permanent thing to command as a transe●nt action : form as something absolute inherent in the thing informed , to command as an action passing from the commander to another : form as that by which the thing is that which it is ; inward indeed as that by which the th●ng is such essentially , but outward as that by which the thing is what outwardly appears : but to command neither is that by which god is god , neither as that by which he is such as he appears to bé . lastly , a form is conceived as that which is before action , for the inward produceth action , the outward the manner of the action : for each thing acts according to its form , and the actions of a king are wont to be agreeable to the form of a king , of a servant to the form of a servant , of a merchant to the form of a merchant , and so in others : to command therefore is an action agreeing to the form of god , not the form of god it self : otherwise christ had in like sort taken and deposed the form of god ; taken it as oft as he commanded either diseases or devils , or the sea , deposed it as often as he ceased from commanding : to end , is it not manifest , that the apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or when he was in the form of god , signifies a state or condition , not action ; a state i say in which he then was when he emtied himself , and which by emtying himself either he deposed or hid , the form of a servant being taken ? to which i answer , if the word [ form ] note a state or condition , as it is granted , and the term [ form of a servant ] also implies ; and it be a divine thing to command or rule all things , then by these grants it may well be expounded [ he was in the form of god ] that is , in the state or condition of an emperour , or co-ruler with his father ; which being a relative state , he might empty himself of , as he may of the state of mediatour ( which yet belongs to his divine nature ) as being a distinct person from the father , although consubstantial or co-essential ; and this state and condition he actually had as soon as any creature was made , the divine essence he had afore any creature was , but the form of god , when there was ; and it might be termed the form by which he appeared to be god , by whom and for whom all things visible and invisible were created , col. 1. 16. though not a permanent or absolute form , as the form of a servant is so termed though not a permanent , or absolute state , or the form of a king or merchant , as he speaks : which being rightly understood answers the four things , by which § . 40. he takes it that he hath proved the form of god to be the divine essence . for , 1. saith he , in what form of god could he be lord afore he was made a man , but in the very nature and divine essence ? to which i answer , in none , yet the form notes not the essence of god but the state or condition of a lord or commander , as the form of a servant notes not the essence or nature of a man , but the state or condition of a servant , although he were so in no other nature , than that of a man. 2. saith he , in the nature of god it self sith he is most simple , the external form cannot be separated from the internal . answ. this i suppose is not true , he had the internal form or essence of god afore he was creatour , and shall have it when he shall cease to be actual judge of all . 3. saith he , the truth of this form proves it : for that form of god in which christ was , was either the true form of god , or the false : if the false , christ was a false god , which even to pronounce my mind abhors : if true , it was not severed from the internal , and essential form of god : for what the external form of any thing as of gold or silver without the inward , that is commonly called false . to which i answer ; it was the true form of god , and yet might be severed , as the form of a mediatour or actual judge of all : nor is his proof right ; for though that which hath the outward form without the inward be alse , yet that which hath the inward without the outward may be true , as gold and silver covered with dirt or drosse , as it is in mines afore it is refinened , is true gold or silver , though the outward form be wanting . 4. saith he , the equality of christ with god proves it : for the external form of god separated from the internal , if any can be , makes him not equal to god , as neither the outward and appearing form of a king alone , makes one equal to a king. answ. that being in the form of god , christ was equal to god , or as god , may be gathered from the text , philip. 2. 6. but not , that the form of god makes him equal to god , which therefore may be though the form of god be laid afide for a time . plaeceus himself in the same place , sect. 24. saith , when therefore christ was in the form of god , equal to god , ●e emptied himself by taking the form not of an inferiour simply , but of a servant ; so as that whether you look on his humane nature , or his condition , or manner of living , or his office , or obedience , he plainly se●med not equal to god ; not the son of god , but the servant , no otherwise than if as heretofore , when there were two emperours at the same time , one the garment of a servant being taken , and commands being reco●ved from the other , should apply all his endeavour in executing th●m , it might be al●owable to say , that he when he was in the form of an emperour emptied himself , the form of a servant being taken ; which is the same with the sense i give : more to the same purpose he wri●es in his second book , disp. 9. sect. 15 , 16. where he makes his obedience mentioned philip. 2. 8. to have been in his divine nature voluntary and undue , and his superexaltation answerable . by this explication the form of god , phil. 2. 6 , 7. and christs exi●an●tion , and the glory he had with his father before the world was , john 17. 4 , 5. may be understood without that imaginary pre-existence of christs soul united with the word and resplendent with celestial glory and beauty among the angels in heaven , fancied by dr. henry moor in his mystery of godliness , first book , chap. 8. p. 23. which would infer that christ was not made an entire man at his incarnation , but only imbod●ed or cloathed with flesh , which is inconsistent with that which is said in the same place , 〈◊〉 emptied himself , being made in the likeness of men , so that he was the second adam , or second man , or son of man , the man christ jesus . and how those expressions of christs coming down from heaven , john 3. 13 , 31. john 6. 38. where he was before , ver . 62. coming forth from the father , and coming into the world , john 16. 28. may be understood without a bo●ily descen● afore his publick preaching , or pre-existence and descent of the soul of the messiah from heaven into an earthly body is shewed before sect. 14. finis . errata . page 6. line 14. read said . p. 11. l. 5. r. c●zicenus , p. 14. l. 5. r. eq●ivalence , p. 17. l. 5. 1. of , i. ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 19 l. 1. dele which , p. 17. l. ult . r. being , p 19. l. 16. r. am●tius , p. 29. l. ●3 . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 32. l. 2. r. christ , l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 34. l. 6. r. is the being , p. 35. l. ul● r. imagined , p. 36. l. 17. 1. subsistence , p. 39. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. 1. 26. r. asser — p ▪ 88. l. 26. r. ●lassibus , 〈◊〉 . 122. l. 1. r. without , p. 148. l. 21. dele or . notes, typically marginal, from the original text notes for div a62866-e3950 psal. 148. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes priority of duration . notes for div a62866-e8000 isa. 46. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a62866-e9140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deut. 15 , 16. is spoken of a servant cohabiting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numb . 22. 9. 1 sam. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grot. annot. ad rom. 16. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est longissimo tempore , ut 2 tim. 1. 9. notes for div a62866-e10670 athanasius , bazil , nazianzen , epiphanius , chrysostom , hilary , augustin , &c. john 5. 19. 30. notes for div a62866-e13710 acts 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 sam. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jud. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustenanc● . so eze 〈…〉 26. 11. the greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o●rs ; thy strong garrisons . wisd. 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantia tua , grot. natura mannae junius , s●●stantia man a te crea●● : sic m●lim ac●iper● quàm referre ad naturam dei. r 〈…〉 th 1. 1 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hope , 〈◊〉 . 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●e● . 23. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , junius ▪ in consiliò meo . ezek. 19 5 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , her hope . job 22. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ezek. 43. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a62866-e17350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom . 12. in jo. 1. 14. annot . on job 24. 14. ( as ) sometimes in scripture language sets not out the similitude , but the thing it self , hos. 4. 4. and 5. 10. john 1. 14. notes for div a62866-e19850 rom. 15. 16. the offering of the gentiles is sa d to be accepted being sanctified by the holy ghost . job 22. 28. additions to esther ch . 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numb . 30. 8. exod. 8. 12. 2 mac. 12. 25. prov. 16. 30. epiphan . panar . l. 1. tom . 1. impress . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petav. istud diserte significat . grot. in rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . solent enim ist● particulae permisceri , ut 1 cor. 12. 8. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habetur . ephes 3. 3. & alibi in 1. cor. 12. 8. idem ●i● valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sequentibus . notes for div a62866-e25950 vide danielis heinsij arist sac . in non. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●ob 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●sa . 51. 23. job 13. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 19. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ez●k . 5. a. 12. hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ezek. 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa. 51. 7. vide gatakeri cinnum l. 2. c. 10. p. 288 , &c. vide gataker ad antonin . l. 9. sect. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philip. ch . 2. ver . 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valent . a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90286 of text r206587 in the english short title catalog (thomason e879_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 76 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90286 wing o802 thomason e879_1 estc r206587 99865708 99865708 117957 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90286) transcribed from: (early english books online ; image set 117957) images scanned from microfilm: (thomason tracts ; 132:e879[1]) a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. [2], 22 p. printed by h. hall. printer to the university, for thom. robinson., oxford, : 1656. annotation of thomason copy: "may 3d". reproduction of the original in the british library. eng grotius, hugo, 1583-1645 -early works to 1800. jesus christ -divinity -early works to 1800. socinianism -early works to 1800. a90286 r206587 (thomason e879_1). civilwar no a review of the annotations of hugo grotius,: in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of th owen, john 1656 12183 10 495 0 0 0 0 415 f the rate of 415 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-05 john latta sampled and proofread 2008-05 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a review of the annotations of hvgo grotivs , in reference unto the doctrine of the deity , and satisfaction of christ . with a defence of the charge formerly laid against them . by iohn ovven d. d. oxford , printed by h. hall , printer to the university , for thom. robinson . 1656. a second consideration of the annotations of hugo grotius . having in my late defence of the doctrine of the gospell , from the corruptions of the socinians , been occasioned to vindicate the testimonys given in the scripture to the deity of christ , from their exceptions , and finding that hugo grotius in his annotatios had ( for the most part ) done the same things with them , as to that particular , and some other important articles of the christian faith , that booke of his being more frequent in the hands of students , then those of the socinians , i thought it incumbent on me , to doe the same worke in reference to those annotations , which it was my designe to performe towards the writings of socinus , smalcius , and their companions and followers . what i have been enabled to accomplish by that endeavour , with what service to the gospell hath been performed thereby , is left to the judgment of them who desire {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . of my dealing with grotius i gave a briefe account in my epistle to the governours of the vniversity , and that with reference to an apology made for him , not long before . this hath obtained a new apology under the name of a second defence of hugo grotius ; with what litle advantage either to the repute of grotius , as to the thing in question , or of the apologist himselfe , it is judged necessary to give the ensueing account : for which i took the first leasure houre i could obtaine , having things of greater weight , dayly incumbent on me . the only thing of importance by me charged on those annotations of grotius , was this ; that the texts of scripture both in the old testament and new , bearing witnesse to the diety , and satisfaction of christ , are in them wrested to other senses and significations , and the testimonies given to those grand truths , thereby eluded . of those of the first kind i excepted one , yet with some doubt , least his expressions therein , ought to be interpreted according to the analogy of what he had elsewhere delivered : of which afterwards . because that which concernes the satisfaction of christ will admit of the easyest dispatch , though taking up most roome , i shall in the first place insist thereon . the words of my charge on the annotations , as to this head of the doctrine of the scripture are these . the condition of these famous annotations as to the satisfaction of christ is the same . not one text in the whole scripture , wherein testimony is given to that sacred truth , which is not wrested to another sense , or at least the doctrine in it , conceald and obscured by them . this being a matter of fact , and the words containing a crime charged on the annotations , he that will make a defence of them , must either disprove the assertion by instances to the contrary , or else granting the matter of fact , evince it to be no crime . that which is objected in matter of fact , aut negandum est aut defendendum , sayes quintilian : lib. 5. cap. de refut : and extra haec in judiciis fere nihil est . in other cases , patronus , neget , defendat , transferat , excuset , deprecetur , molliat , minuat , avertat , despiciat , derideat ; but in matters of fact , the two first only have place . aristotle allows more particulars for an apologist to divert unto , if the matter require it : he may say of what is objected , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ( rhet. lib. 3. cap. 15. ) all which in a plaine matter of fact may be reduced to the former heads . that any other apology can or ought to take place in this , or any matter of the same importance will not easily be proved . the present apologist takes another course . such ordinary paths are not for him to walke in . he tells us of the excellent booke that grotius wrote de satisfactione christi , and the exposition of sundry places of scripture , especially of divers verses of isa. 53 : given therein ; and then adds sundry inducements to perswade us , that he was of the same mind in his annotations . and this is called a defence of grotius . the apologist i suppose knowes full well , what texts of scripture they are , that are constantly pleaded for the satisfaction of christ , by them who doe beleive that doctrine . i shall also for once take it for granted , that he might without much difficulty , have obtained a sight of grotius annotations ; to which i shall only add , that probably if he could from them have disproved the assertion before mentioned , by any considerable instances , he is not so tender of the prefacers credit , as to have concealed it on any such account . but the severalls of his plea for the annotations in this particular , i am perswaded are accounted by some , worthy consideration ; a breife view of them will suffice . the signall place of is . 53. he tells us , he hath heard taken notice of by some ; ( i thought it had been probable the apologist might have taken notice of it himselfe , ) as that wherein his annotations are most suspected ; therefore on that he will fasten a while ▪ who would not now expect that the apologist should have entred upon the consideration of those annotations , and vindicated them from the imputations insinuated : but he knew a better way of procedure , and who shall prescribe to him , what suits his purpose and proposall . this i say is the instance chosen to be insisted on ; and the vindication of the annotations therein , by the interpretation given in their author his booke de satisfactione christi is proposed to consideration . that others , if not the apologist himselfe , may take notice of the emptinesse of such precipitate apologyes , as are ready to be tumbled out , without due digestion , or consideration , i shall not only compare the annotations and that booke as to the particular place proposed , and manifest the inconsistency of the one with the other ; but also to discover the extreame negligence and confidence , which lye at the bottome of his following attempt , to induce a perswasion , that the judgment of the man of whom we speake , was not alter'd ( that is , as to the interpretation of the scriptures relating to the satisfaction of christ ) nor is others in his annotations , then in that booke ; i shall compare the one with the other , by sundry other instances , and let the world see how in the most important places contested about , he hath utterly deserted the interpretations given of them by himselfe in his booke de satisfactione , and directly taken up that which he did oppose . the apologist binds me in the first place to that of is . 53. which is ushered in by the 1 pet. 2. 24. from 1 pet. 2. 24. ( saies the apologist ) grotius informes us that christ so bare our sins , that he freed us from them , so that we are healed by his stripes . this thus crudely proposed , socinus himselfe would graunt it , is little more then barely repeating the words ; grotius goes farther , and contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the word there used by the apostle , is to be interpreted , tulit sursum eundo , portavit , and tells us that socinus would render this word abstulit , and so take away the force of the argument from this place . to disprove that insinuation , he urges sundry other places in the new testament , where some words of the same importance are used , and are no way capable of such a signification . and whereas socinus urges to the contrary heb. 9. 28. where he saies {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies nothing but auferre peccata , grotius disproves that instance , and manifests that in that place also it is to be rendred by tulit , and so relates to the death of christ . that we may put this instance given us by the apologist , to vindicate the annotations from the crime charged on them to an issue , i shall give the reader the words of his annotations on that place : it is as followes : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c : ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hic est , abstulit , quod sequentia ostendunt , quomodo idem verbum sumi not avimus , heb. 9. 28. eodem sensu {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. 1. 29. & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 4. ubi graeci {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : vitia nostra it a interfecit , sicut qui cruci affiguntur interfici solent . simile loquendi genus col. 2. 14. vide rom. 6. 6. gal. 2. 20. 24. est autem hic {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; non enim proprie christus cum crucifigeretur , vitia nostra abstulit . sed causas dedit per quas auferrerentur . nam crux christi fundamentum est predicationis ; praedicatio verò poenitentiae , paenitentia verô aufert vitia . how well the annotator abides here by his former interpretation of this place , the apologist may easily discover : 1 there he contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as tulio , or sursum tulit : and objects out of socinu● , that it must be abstulit , which quite alters the sense of the testimony . here he contends with him , that it must be abstulit . 2 there heb. 9. 28. is of the same importance with this 1 pet. 2. 24. as there interpreted : here , as here ; that is in a quite contrary sense , altogether inconsistent with the other . 3. for company {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used is . 53. is called in to the same signification , which in the booke de satisfactione he contends is never used in that sense , and that most truly . 4. upon this exposition of the words , he gives the very sense contended for by the socinians ; non enim proprie christus cum crucifigeretur vitia nostra abstulit , sed causas dedit per quas auferreretur : what are these causes ; he adds them immediatly , nam crux christi fundamentum est praedicationis , praedicatio verò poenitentiae , poenitentia verò aufert vitia . he that sees not the whole socinian poyson wrapped up and proposed in this interpretation , is ignorant of the state of the difference , as to that head , between them , and christians . ( 5 ) to make it a little more evident , how constant the annotator was to his first principles , which he insisted on in the management of his disputes with socinus about the sense of this place , i shall adde the words of socinus himselfe , which then he did oppose . verum animadvertere oportet primùm in graeco , verbum , quod interpretes verterunt pertulit , est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quod non pertulit sed abstulit vertendum erat , non secus ac factum fuerit in epistola ad hebraeos cap. 9. 28. ubi idem legendi modus habetur , unde constat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} non perferre peccata , sed peccata tollere , sive auferre , significart . socin. de jes . christ . sat . lib. 2. cap. 6. what difference there is between the designe of the annotator , and that of socinus , what complyance in the quotation of the paralell place of the hebrewes , what direct opposition and head is made in the annotations against that booke de satisfactione , and how clearly the cause contended for in the one , is given away in the other ; needs no farther to be demonstrated . but if this instance makes not good the apologists assertion , it may be supposed , that that which follows , which is ushered in by this , will doe it to the purpose ; let then that come into consideration . this is that of isa. 53. somewhat of the sense which grotius in his booke de satisfactione contends for , in this place , is given us by the apologist . the 11th verse of the chapter which he first considers ( in my booke ) page 14 : he thus proposes and expounds : justificabit servus mens justus multos & iniquitates ipsorum bajulabit . in heb. est : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} iniquitatem significat , atque etiam iniquitatis poenam . 2. reg. 7. 9. vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est sustinere , bajulare , quoties autem bajulare ponitur cum nomine peccati aut iniquitatis , id in omni lingua & maximè in hebraismo significat poen as ferre , with much more to this purpose . the whole designe of the maine dispute in that place , is , from that discourse of the prophet to prove , that iesus christ properly underwent the punishment due to our sinnes , and thereby made satisfaction to god for them . to manifest his constancy to this doctrine , in his annotations he gives such an exposition of that whole chapter of isaiah 53. as is manifestly , and universally inconsistent with any such designe in the words , as that which he intends to prove from them in his booke de satisfactione . in particular ( to give one instance of this assertion ) he contends here that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is as much as bajulare , portare , and that joyned with iniquity ( in all languages , especially in the hebrew ) that phrase of bearing iniquity , signifies to undergoe the punishment due to it ; in his annotations on the place , as also in those on 1 pet. 2. 24. he tells you the word signifies auferre , which with all his strength he had contended against . not to draw out this particular instance into any greater length , i make bold to tell the apologist ( what i suppose he knowes not ) that there is no one verse of the whole chapter , so interpreted in his annotations , as that the sense given by him , is consistent with , nay is not repugnant to , that which from the same verses he pleads for in his booke de satisfactione christi . if notwithstanding this information , the apologist be not satisfied , let him if he please consider what i have already animadverted on those annotations , and undertake their vindication . these loose discourses are not at all to the purpose in hand , nor the question between us , which is solely ; whether grotius in his annotations have not perverted the sense of those texts of scripture , which are commonly , and most righteously pleaded as testimonies given to the satisfaction of christ . but as to this particular place of isaiah , the apologist hath a farther plea , the summe whereof ( not to trouble the reader with the repetition of a discourse so little to the purpose ) comes to this head ; that grotius in his booke de satisfactione christi gives the mysticall sense of the chapter , under which consideration , it belongs to christ and his sufferings ; in his annotations the literall , which had its immediate completion in ieremy , which was not soe easily discoverable or vulgarly taken notice of . this is the summe of his first observation on this place to acquit the annotator of the crime charged upon him . whether he approve the application of the prophesie to jeremiah or no , i know not . he saies , grotius so conceived . the designe of the discourse seems to give approbation to that conception . how the literall sense of a place should come to be lesse easily discovered then the mysticall , well i know not . nor shall i speake of the thing it selfe concerning the literall and mysticall sense supposed to be in the same place and words of scripture , with the application of the distinction to those prophesies which have a double accomplishment in the type and thing or person typified , ( which yet hath no soundnesse in it ) but to keep to the matter now in hand , i shall make bold for the removall of this engine applyed by the apologist for the preventing all possible mistake , or controversie about the annotators after-charge in this matter , to tell him , that the perverting of the first literall sense of the chapter , or giving it a completion in any person whatsoever , in a first , second , or third sense , but the son of god himselfe , is no lesse then blasphemy ; which the annotator is no otherwise freed from , but by his conceiving a sense to be in the words , contrary to their literall importance , and utterly exclusive of the concerment of jesus christ in them . if the apologist be otherwise minded , i shall not invite him againe to the consideration of what i have already written in the vindication of the whole prophesie from the wretched corrupt interpretation of the annotator , ( not hoping that he will be able to breake through that discouragment he hath from looking into that treatise , by the prospect he hath taken of the whole by the epistle ) but doe expresse my earnest desire , that by an exposition of the severalls of that chapter , and their application to any other ( not by loose discourses forraigne to the question in hand ) he would endeavour to evince the contrary ; if on second thoughts he find either his judgment , or ability , not ready or competent for such an attempt , i heartily wish he would be carefull hereafter of ingenerating apprehensions of that nature , in the minds of others , by any such discourses as this . i cannot but suppose that i am already absolved from a necessity of any farther procedure , as to the justifying my charge against the annotations , having sufficiently foyled the instance produced by the apologist for the weakning of it . but yet least any should thinke , that the present issue of this debate , is built upon some unhappinesse of the apologist in the choice of the particulars insisted on ; which might have been prevented , or may yet be removed , by the production of other instances : i shall for their further satisfaction , present them with sundry other , the most important testimonies given to the satisfaction of christ , wherein the annotator hath openly prevaricated , and doth imbrace and propose those very interpretations , and that very sense , which in his book , de satisfactione christi , he had strenuously opposed . page 8. of his booke de satisfactione , he pleads the satisfaction of christ , from gal. 2. 21. laying weight on this , that the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies the want of an antecedent cause , on the supposition there made . in his annotations he deserts this assertion , and takes up the sense of the place given by socinus de servator . lib. 2 : cap. 24. his departure into the tents of socinus on gal. 3. 13. is much more pernitious . page 25 , 26 , 27. urging that place and vindicating it from the exceptions of socinus , he concludes , that the apostle said christ was made a curse , quasi dixerit christum factumesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : hoc est poenae à deo irrogatae , & quidem ignominiosissimae obnoxium . to make good this , in his annotations , he thus expounds the words : duplex hîc figura ; nam & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quomodo circumcisio pro circumcisis : & subauditur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nam christus it a cruciatus est , quasi esset deo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo nihil homini pessimo in hâc vitâ pejus evenire poterat : which is the very interpretation of the words given by socinus which he opposed ; and the same that crellius insists upon in his vindication of socinus against him . so uniforme was the judgment of the annotator , with that of the author of the book de satisfactione christi . pages 32 , 33 , &c : are spent in the exposition and vindication of rom. 3. 25 , 26. that expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , manifesting the end of the suffering of christ , is by him chiefely insisted on . that by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is there intended that justice of god , whereby he punisheth sin , he contends and proves from the nature of the thing it selfe , and comparing the expression with other paralell texts of scripture : socinus had interpreted this of the righteousnesse of christs fidelity and veracity : lib. 2. de servator . cap. 2. ( ut ostenderet se veracem & fidelem esse . ) but crellius in his vindication of him places it rather on the goodnesse & liberality of god , which is , saith he , the righteousnesse there intended . to make good his ground , the annotator , thus expounds the meaning of the words ▪ vocem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} malim hic de bonitate interpretari , quam de fide in promissis praestandis , quia quae sequuntur non ad judaeos solos pertinent , sed etiam ad gentes , quibus promissio nulla facta erat . he rather ( he tells you ) embraces the interpretation of crellius then of socinus ; but for that which himself had contended for , it is quite shut out of doors : as i have elswhere manifested at large . the same course he takes with rom. 5. 10. which he insists on pag. 26. and 2. cor. 5. 18 , 19 , 20 , 21. concerning which he openly deserts his owne former interpretation , and closes expressely with that which he had opposed , as he doth in reference to all other places , where any mention is made of reconciliation : the substance of his annotations on those places , seeming to be taken out of socinus , crellius , and some others of that party . that signall place of heb. 2. 17. in this kind , deserves particularly to be taken notice of ; cap. 7 pag. 141. of his booke de satisfactione , he pleads the sense of that expression , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and addes , significat ergoibi expiationem quae fit placando : but crellius defence of socinus had so possessed the mans mind before he came to write his annotations , that on that place he gives us directly his sense , and almost his words in a full opposition to what he had before asserted : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hoc quidem loco , ut ex sequentibus apparet , est auferre peccata , sive purgare à peccato , id est , efficere ne peccetur , vires suppeditando pro modo tentationum : so the annotator on that place ; indeavoring farther to prove his interpretation . from rom. 4 last , cap. 1. pag. 47 , of his booke de satisfactione , he clearly proves the satisfaction of christ : and evinces that to be the sense of that expression , traditus propter peccata nostra : which he thus comments on in his annotations : poterat dioere qui & mortuus est , & resurrexit ut nos à peccatis justificaret , id est , liberaret . sed amans {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} morti conjunxit peccata , quae sunt mors animi , resurrectioni autem adeptionem iustitia , quae est animi resuscitatio : mirè nos & à peccatis retrahit & ad iustitiam ducit : quod videmus christum mortem non formidâsse pro doctrinâ suâ peccatis contrariâ , & ad iustitiam nos vocanti testimonio ; & à deo suscitatum , ut eidem doctrinae summa conciliaretur authoritas . he that sees not , not only that he directly closes in , with what before he had opposed , but also , that he hath here cou●hed the whole doctrine of the socinians , about the mediation of christ , and our iustification thereby , is utterly ignorant of the state of the controversie between them , and christians . i suppose it will not be thought necessary for me to proceed with the comparison instituted . the severall bookes are in the hands of most students , and that the case is generally the same in the other places pleaded for the satisfaction of christ , they may easily satisfy themselves . only because the apologist seemes to put some difference between his annotations on the revelations , ( as having receaved their linedments and colours from his owne pencill , ) and those on the epistles which he had not so compleated ; as i have already manifested , that in his annotations on that booke , he hath treacherously tampred with , and corrupted the testimonies given to the deity of our blessed saviour , so shall i give one instance from them also , of his dealing no lesse unworthily with those that concerne his satisfaction . socinus in his second booke against covet , second part , & chap. 17. gives us this account of those words of the holy ghost , rev. 1. 5. who hath loved us , and washed us in his owne blood : johannes in apocalyp . cap. 1. v. 5. alia metaphorâ seu translatione , ( quae nihil aliud est quam compendiosa quaedam comparatio ) utens , dixit de christo & ejus morte , qui dilexit nos & lavit nos à peccatis in sanguine suo , nam quemadmodum aquâ abluuntur sordes corporis , sic sanguine christi , peccata , quae sordes animi sunt absterguntur . absterguntur , inquam , quia animus onster ab ipsis mundatur , &c. this interpretation is opposed and exploded by grotius lib. de satisf . c. 10. p. 208 , 209. the substance of it being , that christ washed us from our sins by his death , in that he confirmed his doctrine of repentance & newnesse of life thereby , by which we are turned from our sins ; as he manifests in the close of his discourse , hoc saepius urgendū est , ( saith socinus ) iesum christum eâ ratione peccata nostra abstulisse , quod effecerit , ut à peccando desistamus . this interpretation of socinus , being reinforced by crellius , the place falls againe under the consideration of grotius in those annotations on the revelations ; which as the apologist tells us , received their very lineaments and colours from his owne pencill . there then he gives us this account thereof , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sanguine suo , id est , morte toleratâ , certos nos reddidit veritatis eorum quae docuerat , quae talia sunt , ut nihil sit aptius ad purgandos à vitiis animos . humidae naturae , sub quâ est sanguis , proprium est lavare . id vero per egregiam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ad animum transfertur . dicitur autem christus suo sanguine nos lavisse , quia & ipse omnia praestitit quae ad id requirebantur & apparet secutum in plurimis effectum . i desire the apologist to tell me what he thinks of this peice thus perfected , with all its lineaments and colours by the pencill of that skilfull man ; and what beautifull aspect he supposeth it to have . let the reader , to prevent further trouble in perusing transcriptions of this kind , consider rev. 13. 8 , pag. 114. heb. 9. 25. to the end ; which he calls an illustrious place in the same page and forward : i iohn 2. 2. pag. 140 , rom. 5. 10 , 11. page 142 , 143. eph. 2. 16. page 148 , 149 , col. 1. 20 , 21 , 22. tit. 2. 14. page 156. heb. 9. 14 , 15. pag. 157 , 158. act. 20. 28. and many others ; and compare them with the annotations on those places , and he will be farther enabled to judge of the defence made of the one , by the instance of the other . i shall only desire that he who undertakes to give his judgment of this whole matter , be somewhat acquainted with the state of the difference , about this poynt of the doctrine of the gospell , between the socinians and us : that he doe not take auferre peccata , to be ferre peccata : nostri causa , to be nostrâ vice , and nostro loco : causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : liberatio à jugo peccati , to be redemptio à reatu peccati : subire poenas simpliciter , to be subire paenas nobis debitas : to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in respect of the event , to be so as to the proper nature of the thing ; offerre seipsum in coelo , to be as much as offerre seipsum in cruce , as to the worke it selfe : that so he be not mistaken to thinke that , when the first are granted , that the latter are so also . for a close of the discourse relating to this head , a breife account may be added , why i said not positively , that he had wrested all the places of scripture giving testimony to the satisfaction of christ , to another sense : but that he had either done so , or else concealed or obscured that sense in them . though i might give instances from one or two places in his annotions on the gospells , giving occasion to this assertion , yet i shall insist only on some taken from the epistle to the hebrews , where is the great and eminent seat of the doctrine of christs satisfaction . although in his annotations on that epistle , he doth openly corrupt the most cleare testimonies given to this truth , yet there are some passages in them , wherein he seems to dissent from the socinians . in his annotations on chap. 5. vers. 5. he hath these words , iesus quidem sacerdotale munus suum aliquo modo erat auspicatus ; cum semet patri victimam offerret . that christ was a preist when he was on the earth , was wholly denyed by socinus both in his booke de servatore , and in his epistle to niemoieuius , as i have shewed elsewhere . smalcius seems to be of the same judgment in the racovian catechisme . grotius saies , sacerdotale munus erat aliquo modo auspicatus : yet herein he goes not beyond crellius , who tells us : mortem christus subiit duplici ratione , partim quidem ut foederis mediator seu sponsor , partim quidem ut sacerdos , deo ipsum oblaturus : de causis mortis christi pag. 6. and so volkelius fully to the same purpose . partes ( saith he ) muneris sacerdotis , haec sunt potissimum ; mactatio victimae , in tabernaculum ad oblationem peragendam , ingressio , & ex eodem egressio : ac mactatio quidem mortem christi , violentam sanguinis profnsionem continet : de relig. lib. 3. cap. 47. pag. 145. and againe : hinc colligitur solam christi mortem nequaquam illam perfectam absolutámque ipsius oblationem ( de qua in epistola ad hebraeos agitur ) fuisse , sed principium & praeparationem quandam ipsius sacerdotii in caelo demum administrandi extitisse , ibid. so that nothing is obtained by grotius his munus sacerdotale aliquo modo erat auspicatus , but what is granted by crellius and volkelius . but in the next words , cum semet offerret patri victimam , he seems to leave them : but he seems only so to doe . for volkelius acknoledgeth that he did slay the sacrifice in his death , though that was not his compleate and perfect oblation , which is also afterwards affirmed by grotius : and crellius expresly affirmes the same . nor doth he seeme to intend a proper expiatory and satisfactory sacrifice in that expression ; for if he had , he would not have been guilty of such an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as to say , semet obtulit patri . besides , though he do acknoledge elsewhere , that this victima was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet he sayes in another place ( on ver : 3. ) sequitur christum quoque obtulisse prose {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; giving thereby such a sense to that expression , as is utterly inconsistent with a proper expiatory sacrifice for sin . and which is yet worse , on chap. 9. 14. he gives us such an account why expiation is ascribed to the blood of christ , as is a key to his whole interpretation of that epistle : sanguini ( saith he ) purgatio ista tribuitur : quia per sanguinem , idest , mortem christi , secuta ejus excitatione & evectione , gignitur in nobis fides , quae deinde purgat corda . and therefore where christ is said to offer himselfe by the eternall spirit , he tells us , oblatio christi hic intelligitur illa , quae oblationi legali in adyto factae respondet , ea autem est , non oblatio in altari crucis facta , sed in adyto caelesti : so that the purgation of sin is an effect of christs presenting himselfe in heaven only : which how well it agrees with what the apostle sayes chap. 1. v. 3. the reader will easily judge . and to manifest that this was his constant sense , on those words v. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he thus comments ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vt peccatum in nobis extinguatur : fit autem hoc per passionem christi , quae fidem nobis ingenerat , quae cordae purificat . christ confirming his doctrine by his death , begets faith in us , which doth the worke . of the 28th verse of the same chapter i have spoken before . the same he affirmes againe , more expressely , on chap. 10. vers. 3. and on ver. 9. and verse 12. he interprets the oblation of christ , whereby he tooke away sinne , to be the oblation or offering himselfe in heaven , whereby sin is taken away by sanctification , as also in sundry other places , where the expiatory sacrifice of christ on earth , and the taking away of the guilt of sinne , by satisfaction , is evidently intended . so that notwithstanding the concession mentioned , i cannot see the least reason to alter my thoughts of the annotations , as to this businesse in hand . not further to abound in causá facili ; in all the differences we have with the socinians , about christs dying for us , concerning the nature of redemption , reconciliation , mediation , sacrifice , the meaning of all the phrases and expressions , which in those things are delivered to us , the annotator is generally on the apostate side throughout his annotations : and the truth is , i know no reason why our students should with so much diligence and charge , labour to get into their hands the books of socinus , crellius , smalcius , and the rest of that crew , seing these annotations , as to the most important heads of christian religion , about the deity , sacrifice , preisthood , and satisfaction of christ , originall sin , free will , iustification &c , afford them the substance and marrow of what is spoken by them ; so that as to these heads , upon the matter , there is nothing peculiar to the annotator , but the secular learning which in his interpretations he hath curiously and gallantly interweaved . plautus makes sport in his amphitruo with severall persons , some reall , some assumed , of such likenesse one to another , that they could not discerne themselves by any outward appearance ; which caused various contests and mistakes between them . the poets fancy raysed not a greater similitude between mercury and sosia , being supposed to be different persons , then there is a dissimilitude between the author of the booke de satisfactione christi , and of the annotations , concerning which we have been discoursing , being one and the same . nor was the contest of those different persons so like on another , so irreconcilable , as are these of this single person , so unlike himselfe in the severall treatises mentioned . and i cannot but thinke it strange that the apologist could imagine no surer measure to be taken of grotius's meaning in his annotations then his treatise of the satisfaction of christ doth afford , there being no two treatises that i know , of any different persons whatever , about one and the same subject , that are more at variance . whither now any will be perswaded by the apologist to believe that grotius was constant in his annotations to the doctrine delivered in that other treatise , i am not sollicitous . for the reinforced plea of the apologist , that these annotations were not finished by him , but only collections that he might after dispose of ; i am not concerned in it ; having to deale with that booke of annotations that goes under his name ; if they are none of his , it is neither on the one hand or other , of any concernment unto me . i say not this , as though the apologist , had in the least made good his former plea , by his new exceptions to my evidence against it , from the printers preface to the volume of annotations on the epistles . he saies ! what was the opus integrum that was cōmended to the care of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? and answers himselfe , not that last part or volume of annotations , but opus integrum , the whole volume or volumes that contained his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} adversaria on the new testament . for how ill this agrees with the intention and words of the prefacer , a slight inspection will suffice to manifest . he tells us , that grotius had himselfe publisht his annotations on the gospells , five yeares before : that at his departure from paris , he left a great part of this volume ( that is this on the acts and epistles ) with a friend ; that the reason why he left not opus integrum , that is , the whole volume with him , was because the residue of it was not so written , as that an amanuensis could well understand it . that therefore in his going towards sweden , he wrote that part againe with his owne hand , and sent it backe to the same person ( that had the former part of the volume committed to him ) from hamburge . if the apologist read this preface , he ought , as i suppose to have desisted from the plea insisted on : if he did not , he thought assuredly he had much reason to despise them , with whom he had to do : but as i said , herein am i not concerned . the consideration of the charge on the annotations relating to their tampering with the testimonies given in the scripture to the deity of christ , being an other head of the whole , may now have place . the summe of what is to this purpose by me affirmed , is , that in the annotations on the old and new testament , grotius hath left but one place giving testimony clearly to the deity of christ . to this assertion i added both a limitation , and also an enlargment in severall respects . a limitation that i could not perceive he had spoken of himselfe , clearly on that one place . on supposition that he did so , i granted that perhaps one or two places more , might accordingly be interpreted . that this one place is ioh. 1. 1. i expressely affirmed : that is the one place wherein , as i say , he spake not home to the businesse . the defence of the apologist in the behalfe of grotius consists of sundry discourses . first to disprove that he hath left more then that one of john free from the corruption charged ; he instances in that one of iohn 1. 1. wherein as he saith , he expressely asserts the deity of christ : but yet wisely forseeing , that this instance would not evade the charge , having been expressely excepted , ( as to the present enquiry ) and reserved to further debate ; he adds the places quoted by grotius in the exposition of that place as prov. 8. 21 , 22 , 23 , 24 , 25 , 26 , 27. isa. 45. 12. & 48. 13. 2 pet. 3. 5. col. 1. 16. from all which he concludes , that the annotations have left more testimonies to the deity of christ untampered withall and unperverted , then my assertion will allow ; reckoning them all up againe section the 10th . and concluding himselfe a successfull advocate in this case , or at least under a despaire of ever being so in any , if he acquit not himselfe clearly in this . if his failure herein be evinced , by the course of his late writings himselfe will appeare to be most concerned . i suppose then that on the view of this defence , men must needs suppose that in the annotations on the places repeated , and mustered a second time by the apologist , grotius does give their sense as bearing witnesse to the deity of christ . others may be pleased to take it for granted without farther consideration : for my part being a little concerned to inquire , i shall take the paines to turne to the places , and give the reader a briefe account of them . for prov. 8. his first note on the wisdome there spoken of is : haec de easapientia quae in lege apparet exponunt haebraei , & sane ei , si non sol● ; at praecipuè haec atributa conveniunt : now if the attributes here mentioned , agree either solely or principally to the wisdome that shines in the law , how they can be the attributes of the person of the eternall son of god , i see not . he addes no more to that purpose , untill he comes to the 22 ver. the verse of old contested about with the arrians . his words on that are graecum aquilae , est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut & symmachi & theodosionis , res●pondetque benè haebraeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & caldaeus habet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sensu non malo , si creare sumas pro facére ut appareat : viae dei sunt operationes ipsius : sensum hujus loci & sequentium non male exprimas cum philone de coloniis : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . on verse 27 , he addes aderam , id est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut infra iohn evang. 1. 1. what clear and evident testimony , by this exposition is left in this place to the deity of christ i professe my selfe as ignorant , as i was , before i received this direction by the apologist : he tells us that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is rendred not amisse by the chaldee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though he knew that sense was pleaded by the arrians , and exploded by the antient doctors of the church . to relieve this concession , he tells us that creare , may be taken for facere ut appareat , though there be no evidence of such a use of the word in the scripture , nor can he give any instance thereof . the whole interpretation runs on that wisdome that is a property of god , which he manifested in the workes of creatiō : of the son of god , the essentiall wisdome of god , subsisting with the father , we have not one words nor doth that quotation out of philo releive us in this businesse at all . we know in what sense he used the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : how farr he and the platonicks , with whom in this expression he consented , were from understanding the only begotten son of god , is known . if this of philo has any aspect towards the opinion of any professing themselves christians , it is towards that of the arians , which seems to be expressed therein . and this is the place chosen by the apologist to disprove the assertion of none being left , under the sense given them by the annotations , bearing cleare testimony to the deity of christ ; his comparing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ibi ego , which the vulgar renders aderam , with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} seems rather to cast a suspicion on his intention in the expression of that place of the evangelist , then in the least to give testimony to the deity of christ in this . if any one be further desirous to be satisfyed , how many cleare unquestionable evidences of the deity of christ , are slighted by these annotations on this chapter , let him consult my vindication of the place in my late vindiciae evangelicae , where he will find something tendred to him to that purpose . what the apologist intended by adding these two places of isaiah , chap. 45. 12. and the 48. 13. ( when in his annotations on those places , grotius not once mentions the deity of christ , nor any thing of him , nor hath occasion so to do , nor doth produce them in this place to any such end or purpose ; but only to shew that the chaldee paraphrase , doth sundry times , when things are said to be done by god , render it , that they were done by the word of god ) as instances to the prejudice of my assertion , i cannot imagine . on that of peter , 2 epistle , 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : he addes indeed , vide quae diximus ad initium evangelii iohannis : but neither doth that place intend the naturall son of god , nor is it so interpreted by grotius . to these he addes in the close , col. 1. 16. in the exposition whereof in his annotations , he expressely prevaricates , and goes of to the interpretation insisted on by socinus and his companions , which the apologist well knew . without farther search upon what hath been spoken , the apologist gives in his verdict concerning the falsnesse of my assertion before mentioned , of the annotators speaking cleare and home to the deity of christ but in one , if in one place of his annotations : but 1. what one other place hath he produced , whereby the contrary , to what i assert , is evinced ? any man may make apologies at this rate as fast as he pleases . 2. as to his not speaking clearely in that one , notwithstanding the improvement made of his expressions by the apologist , i am still of the same mind as formerly : for although he ascribes an eternity {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and affirmes all things to be made thereby ; yet considering how carefull he is , of ascribing an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , how many platonicke interpretations of that expression he interweaves in his expositions , how he hath darkned the whole councell of god in that place about the subsistence of the word , its omnipotency and incarnation , so clearely asserted by the holy ghost therein , i see no reason to retract the assertion opposed . but yet as to the thing it selfe , about this place i will not contend : only it may not be amisse to observe , that not only the arians , but even photinus himselfe acknoledged that the world was made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that how little is obtained toward the confirmation of the deity of christ by that concession , may be discerned . i shall offer also only at present , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is threefold , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is christ , mentioned iohn 1. 1. his personall or eternall subsistence , with his omnipotency , being there asserted . whether christ be so called anywhere else in the new testament may be disputed , luk. 1. v. 2. ( compared with the 1 of iob. 1. 1. ) 2 pet. 1. 16. and act. 20. 32. heb. 4. 12. are the most likely to give us that use of the word . why christ is so termed , i have shewed elsewhere . that he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 33. 6. is to me also evident . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is better rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . where that word is used , it denotes not christ : though 2 sam. 23. 2. where that word is , is urged by some to that purpose . he is also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hag. 2. 5. so perhaps in other places . our present quakers would have that expression of , the word of god , used no where in any other sense : so that destroying that , as they do , in the issue they may freely despise the scripture , as that which they say is not the word of god , nor anywhere so called . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst men is that which aristotle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saies hesichius . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is that which we speake in our hearts , saies damascen . de orthod. fid. lib. 1. cap. 18. so psalm 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this as spoken in respect of god , is that egresse of his power , whereby according to the eternall conception of his mind , he worketh any thing . so gen. 1. 2. god said let there be light , and there was light . of this word of god the psalmist treats , 147. v. 18. he sedeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & melteth the ice , and psal. 148. 8. the same word is used . in both which places the septuagint renders it by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is that which is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heb. 1. 2. and heb. 11. 3. where the apostle saies the heavens were made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : which is directly paralell to that place of 2 pet. 3. 5. where it is expressed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : for though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} more properly denotes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet in these places , it signifies plainly that egresse of gods power for the production and preservation of things , being a persuite of the eternall conception of his mind , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now this infinite wise and eternall conception of the mind of god , exerting its selfe in power , wherein god is said to speake , ( he said let there be light ) is that which the platonicks , and philo with them harped on , nener once dreaming of a coessentiall and hypostaticall word of god , though the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} occurre amongst them . this they thought was unto god , as in us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and particularly it is termed by philo ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de agric. . that this was his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is most evident : hence he tells us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de mund. opific. and a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the whole tendency of his discourse is , that the word of god , in his mind , in the creation of the world , was the image of himselfe ; and that the idea or image of the things to be made , but especially of light . and whereas ( if i remember aright , for i cannot now find the place ) i have said somewhere , that christ was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though therein i have the consent of very many learned divines , and used it meerly in opposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; yet i desire to recall it : nor doe i thinke there is any propriety in that expression of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of christ , but only in those of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which the scripture ( though not in the very termes ) will make good . in this second acceptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , photinus himselfe granted that the world was made by the word of god . now if it be thought necessary , that i should give an account of my feare that nothing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this sense decked with many platonicall encomiums was intended in the annotations on ioh. 1. ( though i confesse much from some quotations there used , may be said against it ) i shall readily undertake the taske ; but at present in this running course , i shall adde no more . but now , as if all the matter in hand , were fully dispatched , we have this triumphant close attending the former discourse , and observations . if one text acknowledged to assert christs eternall divinity ( which one was granted to doe it , though not clearly , ) will not suffice to conclude him no socinian ) which i said not he was , yea expressely waved the management of any such charge ) if six verses in the proverbs , two in isaiah ; one in st. peter , one in st. paul added to many in the beginning of st. iohn , ( in his annotations on all which , he speaks not one word to the purpose ) will not yet amount to above one text ; or lastly if that one may be doubted of also , which is by him interpreted to affirme christs eternall subsistence with god before the creation of the world ( which he doth not so interpret , as to a personall subsistence ) and that the whole world was created by him ; i shall despaire of ever being a successfull advocate for any man ; from which condition i hope some little time will recover the apologist . this is the summe of what is pleaded in cheife , for the defence of the annotations : wherein what small cause he hath to acquiesce , who hath been put to the labour and trouble of vindicating nere 40 texts of scripture in the old testament , and new , giving expresse testimony to the deity of christ from the annotators perverse interpretations , let the reader judge . in the 13th section of the apologist's discourse , he addes some other considerations to confirme his former vindication of the annotations . 1 he tells us , that he professeth not to divine , what places of the old testament , wherein the deity of christ is evidently testified unto , are corrupted by the learned man , nor will he upon the discouragement already received make any inquiry into my treatise . but what need of divination ? the apologist cannot but remember at all times , some of the texts of the old testament that are pleaded to that purpose ; and he hath at least as many incouragements to looke into the annotations , as discouragements from casting an eye upon that volume ( as he calls it , ) wherein they are called to an account . and if he suppose , he can make a just defence for the severall places so wrested , and perverted , without once consulting of them , i know not how by me he might possibly be ingaged into such an inquiry . and therefore i shall not name them again , having done somewhat more then name them already . but he hath two suppletory considerations , that will render any such inquiry or inspection needlesse . of these the first is that the word of god being all and every part of it of equall truth , that doctrine which is founded on five places of divine writ ; must by all christians be acknoledged to be as irrefragably confirmed , as an 100 expresse places would be conceived to confirme it . ans. it is confessed , that not only five , but any one expresse text of scripture , is sufficient for the confirmation of any divine truth . but that five places have been produced out of the annotations by the apologist for the confirmation of the great truth pleaded about , is but pretended , indeed there is no such thing . the charge on grotius was , that he had depraved all but one ; if that be no crime , the defence was at hand ; if it be , though that one should be acknowledged to be clear to that purpose , here is no defence against that which was charged , but a strife about that which was not . let the places be consulted , if the assertion prove true , by an induction of instances , the crime is to be confessed , or else the charge denied to contain a crime : but secondly he saies , that this charge upon inquiry will be found in some degree , if not equally , chargeable on the learnedst and most valued of the first reformers , particularly upon mr. calvin himselfe , who hath been as bitterly and injustly accused and reviled upon this account ( witnesse the booke intituled calvino turcismus ) as ever erasmus was by bellarmine and beza , or as probably grotius may be . though this at the best be but a diversion of the charge , and no defence , yet not containing that truth which is needfull to countenance it , for the end for which it is proposed ; i could not passe it by . it is denied ( which in this case untill further proofe must suffice ) that any of the learnedst of the first reformers , ( and particularly mr. calvin ) are equally chargeable , or in any degree of proportion with grotius , as to the crime insisted on . calvin being the man instanced in , i desire the apologist to prove that he hath in all his commentaries on the scripture corrupted the sense , of any texts of the old testament or new , giving expresse testimony to the deity of christ , & commonly pleaded to that end & purpose . although i deny not , but that he differs from the cōmon judgment of most , in the interpretation of some few propheticall passages , judged by them to relate to christ . i know what genebrard and some others of that faction , raved against him ; but it was cheifly from some expressiōs in his institutions about the trinity ( wherin yet he is acquitted by the most learned of themselves ) & not from his expositions of scripture , for which they raised their clamours . for the booke called calvino turcismus , written by reynolds and giffard , the apologist has forgotten the designe of it . calvin is no more concerned in it , then others of the first reformers ; nor is it from any doctrine about the deity of christ in particular , but from the whole of the reformed religion , with the apostasyes of some of that profession , that they compare it with turcisme . something indeed , in a chapter or two , they speake about the trinity , from some expressions of luther , melancton , calvin and others : but as to calvin's expositions of scripture , they insist not on them . possibly the apologist may have seen pareus his calvinus orthodoxus , in an answer to hunnius his calvinus judaizans ; if not , he may at any time have there an account of this calumny . having passed through the consideration of the two considerable heads of this discourse , in the method called for by the apologist ( having only taken liberty to transpose them , as to first and last ) i must professe my selfe as yet unsatisfyed as to the necessity , or suitablenesse , of this kind of defence . the summe of that which i affirmed ( which alone gives occasion to the defensative now under consideration ) is : that to my observation grotius in his annotations had not left above one text of scripture , if one , giving cleare evidence to the deity of christ ; of his satisfaction i said in summe the same thing . had the apologist been pleased to have produced instances of any evidence for the disproovement of my assertion , i should very gladly and readily have acknoledged my mistake and oversight . i am still also in the same resolution , as to the latitude of the expression , though i have already by an induction of particulars , manifested his corrupting and perverting of so many , both in respect of the one head , and of the other , with his expresse complyance with the socinians in his so doing , as that i cannot have the least thought of letting fall my charge , which with the limitation expressed ( of my owne observation ) containes the truth in this matter , and nothing but that which is so . it was indeed in my thoughts to have done somewhat more in reference to those annotations , then thus occasionally to have animadverted on their corruption in generall ; namely to have proceeded in the vindication of the truths of the gospell from their captivity under the false glosses put upon them , by the interpretations of places of scripture wherein they are delivered . but this worke being fallen on an abler hand viz. that of our learned professor of divinity , my desire is satisfied , and the necessity of my indeavour for that end removed . there are sundry other particulars insisted on by the apologist , and a great deale of rhetoricke is layd out about them ; which certainly deserves not the readers trouble in the perusall of any other debate about them . if they did , it were an easie matter to discover his mistakes in them all along . the foundation of most of them , lies in that , which he affirmes sect. 4. where he saies , that i thus state the jealousies about h. g. as farr as it is owned by me , viz. that being in doctrine a socinian , he yet closed in many things with the romane interest . to which he replies , that this does not so much as pretend that he was a papist . as though i undertake to prove grotius to be a papist , or did not expressely disowne the management of the iealousy , stated as above ; or that i did at all owne it , all which are otherwise : yet i shall now say , whither he was in doctrine a socinian or no , let his annotations before insisted on , determine : and whether he closed with the romane interest or no , besides what hath been observed by others , i desire the apologist to consider his observation on rev. 12. v. 5. that booke , ( himselfe being judge , ) having received his last hand . but my businesse is not to accuse grotius , or to charge his memory with any thing but his prevarication in his annotations on the scripture . and as i shall not cease to presse the generall aphorisme ( as it is called ) that no drunkard &c. nor any person whatever not borne of god or united to christ the head , by the same spirit that is in him , and in the sense thereof , perfecting holinesse in the feare of god , shall ever see his face in glory , so i feare not what conclusion can regularly in reference to any person living or dead , be thence deduced . it is of the annotations whereof i have spoken : which i have my liberty to do : and i presume shall still continue , whilest i live in the same thoughts of them : though i should see — a third defence of the learned hugo grotius . the epistles of grotius to crellius mentioned by the apologist in his first defence of him , giving some light to what hath been insisted on , i thought it not unfit to communicate them to the reader , as they came to my hand , having not as yet been printed that i know of . reverendo summaeque eruditionis ac pietatis viro domino johanni crellio pastori racov. h. g. s. libro tuo quo ad eum quem ego quondam scripseram ( eruditissimè crellî ) respondisti , adeo offensus non fui , ut etiam gratias tunc intra animum meum egerim , nunc & hisce agam literis . primò , quod non tantùm humanè , sed & valdè officiosè mecum egeris , ita ut quaeri nihil possim , nisi quod in me praedicando , modum interdum excedis , deinde verò , quod multa me docueris , partim utilia , partim jucunda scitu , meque exemplo tuo incitaveris ad penitiùs expendendum sensus sacrorum librorum . benè autem in epistolâ tuâ , quae mihi longè gratissima advenit , de me judicas , non esse me eorum in numero qui ob sententias salvâ pietate dissidentes alieno à quoquam sim animo , aut boni alicu jus amicitiam repudiem . equidem in libro * de verâ religione , quem jam percurri , relecturus & posthac , multa invenio summo cum judicio observata . illud vero saeculo gratulor , repertos homines qui nentiquam in controversiis subtilibus tantum ponunt , quantum in verâ vitae emendatione , & quotidiano ad sanctitatem profectu . utinam & mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandúmque conferre possint : tunc enim non frustra me vixisse hactenus existimem . liber de veritate religionis christianae magis ut nobis esset solatio , quam ut aliis documento scriptus , non video quid post tot aliorum labores utilitatis afferre possit , nisi ipsâ fortè brevitate . siquid tamen in eo est , quod tibi tuique similibus placeat , mihi supra spem●euenit . libris de jure belli & pacis mihi praecipuè propositum habui , ut feritatem illam , non christianis tantùm , sed & hominibus indignam , ad bella pro libitu suscipienda , pro libitu gerenda , quam gliscere tot populorum malo quotidie video , quantum in me est , sedarem . gaudeo ad principum quorundam manus eo● libros venisse , qui utinam partem eorum meliorem in suum animum admitterent . nullus enim mihi ex eo labore suavior fructus contingere possit . te verò quod attinet , credas , rogo , si quid unquam facere possim tui , aut eorum quos singulariter amas , causâ , experturum te , quantum te tuo merito faciam . nunc quum aliud possim nihil , dominum jesum supplice animo veneror , ut tibi aliisque pietatem promoventibus propitius adsit . x. maii. m. dc . xxvi . tui nominis studiosissimus h. g. tam pro epistolâ ( vir clarissime ) quam pro transmisso libro , gratias ago maximas . constitui & legere & relegere diligenter quaecunque à te prosiciscuntur , expertus quo cum fructu id antehàc fecerim . eo ipso tempore quo literas tuas accepi , versabar in lectione tuae interpretationis in epistolam ad galatas . quantum judicare possum & scripti occasionem & propositum , & totam seriem dictionis , ut magnâ cum curâ indagâsti , ita feliciter admodùm es assequutus . quare deum precor , ut & tibi & tui similibus , vitam det , & quae alia ad istiusmodi labores necessaria . mihi ad juvandam communem christianismi causam , utinam tam adessent vires , quàm promptus est animus : quippe me , à primâ aetate , per varia disciplinarum genera jactatum , nulla res magis delectavit , quam rerum sacrarum meditatio . id in rebus prosperis moderamen , id in adversis solamen sensi . pacis consilia & amavi semper , & amo nunc quoque : eoque doleo , quum video tam pertinacibus iris committi inter se eos , qui christi se esse dicunt . si rectè rem putamus , quantillis de causis — januarii . m. dc . xxxii . amstelodam . finis . notes, typically marginal, from the original text notes for div a90286e-140 grotius ad nocentissimae haereseos atque ●frenis licentiae scyllam , iterumque ad tyrannidis charybdin declinavit fluctuans : essen . notes for div a90286e-12310 this booke of crellius lay unanswered by grotius above 20 yeares . for so long he lived after the publishing of it . it is since fully answered by essenius . * that is the body of socinian divinity written by crellius and volkelius . let the reader judge what annotatiōs on that epistle we are to exspect from this man . a sermon of the nativity of our lord preached before the queen dowager in her chappel at somerset-house on christmas day, 1686 / by thomas godden. godden, thomas, 1624-1688. 1686 approx. 52 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a42901 wing g921 estc r28640 10731571 ocm 10731571 45545 this keyboarded and encoded edition of the work 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(eebo-tcp ; phase 1, no. a42901) transcribed from: (early english books online ; image set 45545) images scanned from microfilm: (early english books, 1641-1700 ; 1403:3) a sermon of the nativity of our lord preached before the queen dowager in her chappel at somerset-house on christmas day, 1686 / by thomas godden. godden, thomas, 1624-1688. 33 p. printed by henry hills, london : 1686. "published by her majesties command." reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -nativity. christmas sermons. sermons, english -17th century. 2007-08 tcp assigned for keying and markup 2007-08 aptara keyed and coded from proquest page images 2007-10 pip willcox sampled and proofread 2007-10 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sermon of the nativity of our lord , preached before the queen dowager , in her chappel at somerset-house , on christmas day . 1686. by thomas godden d. d. preacher in ordinary to her majesty . published by her majesties command . london , printed by henry hills , printer to the king 's most excellent majesty , for his houshold and chappel . 1686. a sermon preach'd before her majesty the queen dowager on christmas day , anno 1686. luke 2. 15. pastores loquebantur ad invicem , transeamus usque ad bethlehem , & videamus hoc verbum quod factum est , quod dominus ostendit nobis . the shepherds said one to another , let us now go even to bethlehem , and see this word which is made ( or this thing which is come to pass , ) which our lord hath made known to us . the fulness of time for the redemption of man being come , a time , when all things were in quiet silence , and the night was in the midst of her swift course , the omnipotent word of the eternal father descended from his royal throne , and took up his lodging in a stable of bethlehem . no sooner was he arrived there , but he presently dispatched an angel to carry the news of his birth to certain shepherds , who were at that time keeping the watches of the night over their flocks in the fields adjoyning . the messenger , to shew that he was the minister of the sun of justice , clothed himself with a glittering robe of light , and so great was the brightness which enlightned the place , that the gospel calls it , claritas dei , the brightness of god ; and those words of david may be said to have been then literally fulfilled , nox sicut dies illuminabitur , that the night should be as light as the day . the shepherds terrified as well with the presence of the angel , who stood beside them , as with the unusualness of the light , which shone round about them , were ready to fall to the ground for fear , when the heavenly ambassador bid them be of good cheer , for that he came not to bring them tidings of dread and terror , but of joy , and great joy to them , and to all people , that on this bright day there was born in bethlehem , the saviour of the world. and that their own experience might further satisfie them of the truth of what he had said , he gave them a sign , by which , if they would take the pains , they might find the new-born infant , hoc vobis signum , this , said he , shall be to you a sign ; you shall find the infant wrapped in swadling-clothes , and laid in a manger : o king of glory ! is not this the day in which the angels invite the daughters of sion to go forth , and behold thee in the diadem with which thy virgin-mother crown'd thee in the day of thy espousals in her purest womb ? and must a manger be thy cradle ? o treasure of heaven ! who would have sought for thee in a little hay or straw ? who would have thought to have found thee in a manger of beasts ? surely the shepherds , who were terrified with the light , must have been much more surprized with the seeming disproportion of the sign , had not a multitude of the heavenly host presently joyned themselves with the angel , praising god , and saying , gloria in altissimis deo , glory be to god in the highest , and on earth peace to men of good will. with this canticle of joy the angels return'd into their former heaven above , and where may we think were the shepherds souls ▪ but in the new heaven below in the stable of bethlehem ; and that their bodies might be there too , to pay a double homage to this new-born king , loquebantur ad invicem , they said one to another , let us now go even to bethlehem , and see this word which is made , which our lord hath made known unto us . and the resolution was no sooner taken , but presently put in execution . but give me leave , devout shepherds , to ask you , whither away so fast ? were not you keeping the watches of the night over your flocks ? and will you now leave them in the open fields ? are you not afraid , that they may go astray in your absence , or the wolves break in and devour them ? no , we are going to find out the lamb , which is come to take away the sins of the world : this lamb will take care both of the shepherds and the flocks ; and should we sustain any loss for his sake , it would still be our greater gain . piously resolved indeed ; but have you forgotten what hapned of old to another of your profession , when god appearing to him in the bush , he said as you do now , i will go and see this great sight ? have you forgotten , i say , how he was commanded not to draw near , but to stand at a distance , and put off his shoes ; and how he turned away his face , that he might not see ? and are you not afraid to meet with the same prohibition he did ? nothing less . the scene is now changed . god in a burning bush is an object of terror indeed ; but god in swadling-clothes and laid in a manger , is so great an attractive of love , that we fear nothing but to lose time to go to see it . they went therefore with haste , and being admitted by the sacred virgin , ( whose leave no doubt they would ask ) to see and adore their new-born saviour , the evangelist says , that they returned glorifying and praising god for all that they had heard and seen , as it had been said unto them . this is the summ of what is contain'd in the second gospel of this great day . what i have made choice of for the subject of your present entertainment , is the pious resolution of the shepherds to go to bethlehem . that we may enter with like devotion into the consideration of this great mystery , and return , as they did , glorifying and praising god for all we shall hear and see , let us instead of asking leave of the virgin-mother to visit the manger , humbly beg her intercession at the throne of grace , for a blessing upon my endeavours , saluting her with the words of the angel , ave maria. transeamus usque ad bethlehem , &c. the shepherds said one to another , let us now go even to bethlehem , and see this word which is made , which our lord hath shown unto us . 't is the opinion of st. cyprian and others of the fathers , that these shepherds at the same time that the angel made known unto them the nativity of the saviour of the world , the so long expected messias , had their understandings illuminated by the holy ghost , to know and believe , that it was he of whom the prophet esay had foretold , that his name should be called emmanuel , that is , god with us , and who should verifie those glorious attributes given him by the same prophet of admirabilis , deus , fortis , princeps pacis , that is , of wonderful , god , mighty , and prince of peace . magisterio spiritus sancti intus edocti , quem parvulum vident confitentur immensum . and hence it is , that whereas the words of my text in the original are capable of a double translation , that is of being rendred in english , let us see this thing which is come to pass , or let us see this word which is made , i have made choice of the latter with venerable bede , as more suitable to the intention of the shepherds , and more expressive of the mystery we celebrate this day of the word being made flesh for our sakes . taking the words therefore in this sence , two things offer themselves at the first view to our consideration . the first is , the resolution of the shepherds to go to bethlehem , transeamus usque ad bethlehem . let us now go even to bethlehem . the second , the end they proposed to themselves in going thither , which was to see the word which was made . and accordingly i shall divide my discourse into these two principal parts . in the first i shall let you see the devotion of the shepherds in so readily resolving to go seek their new-born saviour . in the second , the end we are to propose to our selves in seeing this word which was made flesh , as the creed declares , for us men , and for our salvation . for us men , i say , as the object of our worship ; and then again , for our salvation , as a pattern drawn by god himself for our imitation . i begin with the first , the devotion of the shepherds in their resolution to go to bethlehem . the first part. devotion , as it denotes a particular virtue , is defined by st. thomas to be a preparation or disposition of the will , by which a man promptly and readily , tradit se , gives himself up , or ( as we use to say ) devotes himself to execute the things which belong to the service of god. some of these things are expresly commanded by god himself , others intimated only or commended , as pleasing to him . and whereas there is this difference between them , that every command of god is a sign of his will , but every signification of his good pleasure is not a command , 't is manifest , that as the perfection of devotion on consists in a readiness to comply with both , so it shews it self chiefly in the execution of the latter . and such was that of the shepherds of my text. they went to find out the new-born christ , without being commanded . the angel , as you have heard , gave them a sign , by which , if they would take the pains , they might find him , which was that they should find him wrapped in swadling-clothes , and laid in a manger . but it is no where expressed in the gospel , that he bid them go . we do not read that the angel said unto them , ite pastores , go to bethlehem ; but only , hoc vobis signum : this shall be to you a sign , and yet they presently resolv'd to go . and we need not go far to seek the reason . the angel in the proclamation he made of peace upon earth , when he return'd to heaven , sufficiently signified them to be men of good will , that is , as holy david describes such persons , men , whose wills are in the law of god : in lege domini voluntas ejus : and the law of god in their wills . lex dei ejus in corde ipsius . and where the will and the law are thus reciprocally in each other , in order to the service of god , a command serves but for a sign , and a sign becomes a command . 1. to men of good will , a precept serves them but for a sign , to point out what they are to do . and this is what the great apostle st. paul gives us to understand , when he says , that lex justo non est posita . the law is not made for the just man , but for such as are unjust and refractory . and why not for the just man also , if he cannot be just without the observance of it ? but because , as you heard before , the will of a just man is in the law , and not under the law. 't is on thing says st. austin to be in the law , and another to be under the law. he whose will is in the law , secundum legem agit , acts indeed conformable to the law. but he whose will is under the law , secùndum legem agitur , is driven or forced by the law. the law like a severe adversary stands over him with threats and menaces to compel him to the performance of what it commands ; and therefore our saviour , as the same st. austin expounds his words , matth. 5. 24. bids us to agree with this adversary , that is , to conform our wills to his , quickly whilst we are in the way of this life , lest at any time , ( and we know not how soon ) he deliver us to the judge , and the judge to the officer , and we be cast into a prison , from whence there shall be no delivery , till we have paid the uttermost farthing , nihil sic adversatur peccantibus ac praeceptum dei , nothing so opposite to sinners as the law of god ; because their will is in the sin they would commit , and not in the law. nothing so agreeable to the just as the law , of god , because their will is in his law that they may not sin . to those the law is a weight which lies heavy upon them , and presses them down ; to these , it is a weight also , but such as that of wings , which bears them up , and carries them , christi sarcina pennas habet , to those it is a curbing bitt , which restrains their licentious and irregular appetites ; to these a gentle bridle , which serves only to turn them into the way they are to go : to those , it is a rod of iron , which compels them for fear not to do , what otherwise they would , reges eos in virga ferrea , thou shalt rule them , ( that is the refractory ) in a rod of iron . to these a rod of direction , to point out to them , what their wills are ready to perform . virga directionis , virga regni tui ; the rod of thy kingdom ( and such are the just ) is a rod of direction . in a word , such is the force of love , that if it possess the heart , that which is a precept to the unjust and refractory , serves but for a sign to men of good will. but this is not all . 't is the property of love to dilate the heart it possesses , and render it so pliant to the motions of grace , and ready to execute what is pleasing to god , that , 2. to men of good will a sign becomes a command . their hearts like that of david are doubly ready , paratum cor meum , deus , paratum cor meum , ready to do what god commands : and again , ready to do what he signifies only to be his good will and pleasure . their will ( as i said before ) is in the law of god , and the law of god in their will. and what is the product of this happy union , but that the will , as consider'd in the law changes a command into a sign , because it performs it willingly ; and the law , as consider'd in the will , improves that which is but a sign into a command ; because the will performs it exactly . this is the happy state of men of good will , let them but have a sign , an intimation of what they are to do ; their hearts are ready , and they presently set themselves to put it in execution . what moved the wisemen of the east to undertake so long and dangerous a journey , to find out , and adore the new-born king of the jews ? all the account they give of it , is , vidimus stellam ejus , that they had seen his star , that is his sign , in the east . they had heard , if not read , what balaam had prophesied of old , that a star should arise out of jacob. they expected the rising of this star ; and no sooner did it appear , but , as the church represents their devotion in one of her antiphons , they said one to another , hoc signum magni regis est , this is the sign of the great king , who is to be born , eamus & inquiramus eum , let us go and enquire him out , & offeramus ei munera , aurum , thus , & myrrham , and offer to him gifts , gold , frankincense and myrrh . and what can be more parallel to the devotion of the shepherds in my text ? no sooner had the angel given them a sign , by which they might find out the same new-born saviour of the world , but presently they said one to another , transeamus usque ad bethlehem , let us now go even to bethlehem . those wisest of kings saw but the sign , and went without delay , vidimus & venimus . these faithfullest of shepherds heard but hoc , vobis signum , this shall be a sign to you , and went with hast , venerunt festinantes . o the incomparable devotion both of kings and shepherds ! how happy should we be , would we follow their example , and not neglect , or ( which is yet worse ) reject so often as we do the holy inspirations which god is pleased from time to time to give us for the amendment of our lives , and setling our selves after a more serious manner to his service , to comply with the modes of the world , and our own ease and humour ? o how different is this comportment from that of these kings and shepherds ? a sign is to them , a precept , and an intimation in lieu of a command . and by whom may we think were they inspired with this devotion , but by the divine infant himself , whom they went to seek , of whom albertus magnus saith , voluntas & complacentia patris summum praeceptum fuit , that the good will and pleasure of his father , in order to man's redemption , was to him as the greatest and strictest of commands . god , when he vouchsafes to speak to us of himself , is pleased to speak to us after our own manner , and in our own language ; and we can speak no otherwise of him . whatever we affirm , says the great st. dennis , of god , is by reason of the narrowness both of our thoughts and words , incompetent and unsuitable to what he is in himself , as always carrying some tincture of imperfection in it . whilst therefore i endeavour , as i may , to express what my own low thoughts have been able to conceive of this gracious concurrence of the son , with the good pleasure of his father , in relation to the great design of his incarnation , and perhaps in words not reaching my own conceptions , your pious and charitable attention , will , i hope , help to supply the defect of the one , and make allowance for the other . the eternal father ( whose goodness is equal to his knowledge , ) fore-seeing from all eternity the fall of man , out of the bowels of his mercy , design'd forthwith to repair it , and that by the incarnation of his son. this amongst many other means , which were present to his infinite wisdom , he was pleased to make choice of , as most conducing to his own honour , and the redress and advantage of man. but how was this great design to be brought about ? by laying a command on his son to take our nature upon him ? no , for , ( as st. thomas observes , ) a command supposes inferiority in the person to be commanded ; and catholic faith tells us , that in the most holy trinity there is no inferiority or subjection : no one of the persons higher or lower , greater or less than another , but as they are all co eternal in duration , so are they co-equal in dignity and authority . there could be no place for a command , where there was no inequality ; nor even for counsel , as supposing an advantage of wisdom in the giver , in respect of the person to whom it is given . what then remain'd , but ( if i may be permitted to speak according to our imperfect and incompetent manner of conceiving in this life ) an intimation of the fathers good pleasure to his son ; presenting him in the comprehensive knowledge , which he communicated to him of all things both future and possible , together with his essence , a prospect ( as i may call it ) of a humane body , so to be framed , as might serve for a decent tabernacle for the divinity to dwell in , and a fit and proper instrument for him , who was the word , to accomplish the redemption of man , by uniting himself to it . how readily he concurred with his consent to this gracious intention of his father , thus communicated to him , is seen by the blessed in heaven , in the unity of one and the same will in both ; but can be discern'd only by us in this state of obscurity in it's effect , as in a glass which reflects rhe beams that are darted upon it . and such is the account which the royal prophet gives of its execution in his 39th psalm , where he represents the son at his coming into the world , addressing himself to his father in these words , sacrificium & oblationem noluisti , i see , o my eternal father , that sacrifices and oblations are rejected by thee , as insufficient to make satisfaction for the sins of men , and to appease thy wrath so justly enkindled against them . but withall i see , corpus aptasti mihi , that thou hast framed a body fit for me , and me alone , as the means thou hast made choice of for this great work . and what follows then , but ecce venio , behold i come ? nor was a like concurrence of the holy ghost wanting to the compleating this great design , as may be gather'd from those words of the angel to the blessed virgin on the day that it was to be put in execution , when he told her , that the holy ghost should come upon her , and the power of the most high should over-shadow her , and therefore the holy thing , which should be born of her , should be called the son of god. thus as the great st. leo excellently observes , divisit sibi opus nostrae reparationis misericordia trinitatis , the three persons of the most sacred trinity , in that co-eternal and mutual design they had of repairing lost man , divided ( as i may say ) the work of his redemption amongst them , not by way of command , but out of that pure mercy and goodness , which is the same in them all. pater ( as the same st. leo goes on ) ut propitiaretur ; filius , ut propitiaret ; spiritus sanctus , ut igniret . the father , by communicating together with his essence his propension to accept of a propitiation for the sins of mankind : the son , by mutually concurring to make the propitiation ; and the holy ghost , by as readily undertaking to execute what was the good will and pleasure of both. from all which it appears , that tho the son ( the decree of the incarnation supposed ) receiv'd a command from his father to lay down his life for the redemption of man , ( as considered subsisting in our humane nature , and in that consideration inferiour to him ) yet the sourse and origin of his undertaking to make a propitiation for our sins , was not any precept ( of which , as consider'd subsisting only in the divinity he was not capable , being equal to his father , ) but a communication only , he receiv'd in his divine procession from him , of his good will and pleasure , that he should unite himself personally to our humane nature to redeem us . and as he , most willingly and readily concurr'd with this gracious design , ( but in a manner infinitely transcending what the understandings of the highest angels are able to comprehend ; ) so as soon as he was born into the world he inspir'd the shepherds to do the like : he only gave them a sign or intimation by which they might find him , and presently without delay they resolv'd to go seek him out . loquebantur pastores ad invicem , the shepherds ▪ said one to another , let us now go even to bethlehem . thus , dear christian auditors , was this divine lover of our souls pleased both to prove and make known to us the devotion of the shepherds , when he came into the world : and now that he has finished his dispensation upon earth , and is return'd to heaven ; has he left us no sign of his good will and pleasure , to provoke our love , to sollicite our affections and show our devotion to him ? yes : corpus aptavit nobis , he has left us also a body , the same body which his father framed for him , and he gave to the shepherds ; but in a different manner to them and to us : to them as wrapped in swadling clothes , and laid in a manger : hoc vobis signum . to us , cloth'd with the forms of bread and wine , and laid upon the altar , hoc nobis signum . and what greater sign could he give us of his love , than to give us that very flesh to be our food , which he had given for the life of the world ? admirable is the reflection which st. chrisostom makes upon this passage . mothers , says he , oftentimes put forth their children to be nurs'd and fed by others , but not so i , ( and he speaks in the person of christ , ) i feed you with my own flesh ; i set my self before you for food , so to breed generous spirits in you , and fill you with hopes of future glory ; since you cannot think , but that i , who have given my self to you here , will do it in a much more excellent manner hereafter . that i took flesh and blood upon me , was out of the desire i had to become your brother ; and now behold i give the same flesh and blood to be taken by you , by which i became so nearly related to you . these are the words of that great father and light of the church st. chrysostom , by which he declares the faith of the church of his time ( which was between the third and fourth of the four first general councils ) to be the same which the catholic church professes at this day . and now , dear christans , that this divine lover of our souls has left us so great a sign and pledge of his good will and love , shall we not make hast with the devout shepherds to go to bethlehem ? bethlehem in english signifies the house of bread. and st. gregory observes , that our lord would have the place in which he was to be born , to be called long before by this name , to signifie to us , that he who appeared there in our flesh , is the living bread , which came down from heaven to nourish the souls of his elect to everlasting life . and now , as i said , that he has given us so incomparable a sign of his good will and pleasure , shall we not make hast with the shepherds to bethlehem ? shall we let this holy time pass over , or rather shall we trifle it all away in pastime and merriment , without ever approaching to this holy table ? such was the fervour of the first christians , that they were wont to communicate every day . and necessary it was in those times of cruel persecution , to arm themselves daily with the bread of life against the fear of death . but no sooner was peace restored to the church in the beginning of the fourth age , but piety began to languish ; ( so much more hard is it for virtue to bear up against a prosperous , than an adverse condition ) which gave st. chrysostom , before that age was ended , cause to inveigh so frequently as he does , against such as were present at the divine mysteries , without communicating . but the malady went on increasing , and christians grew so tepid in the performance of this duty , that the council of agde in the beginning of the sixth age , thought fit to declare , that those who did not communicate at the three great feasts of the year , christmas , easter and whitsontide , were not to be believ'd to be catholics , nor reputed for such : and the council of tours in the beginning of the eighth age , found it necessary to admonish them anew to communicate , if not oftner , yet three times at least in the year , viz. at the three aforesaid feasts . and if the church in these later times , as still more remiss , have thought good to lay no farther obligation upon all the faithful of both sexes , than of receiving once a year , and that at easter , yet the addition of the words , ad minus , ( that it must be done then at least ) sufficiently shows the desire she has that they would do it oftner , and that a command were not at all necessary to compel , where there is so great an attractive of bounty to invite . lex justo non est posita . this law was not made for the just , for men of good will , who are led by the spirit of love , but for such servile and degenerous spirits , as are acted only by fear of punishment : and it is much to be feared , that those who in this matter , will do no more than just what the letter of the law obliges , would not do that neither , but for fear of the censure annexed . o the prodigious sloth and negligence of such careless christians , whom so great signs and pledges of their dear saviours goodness cannot draw , without the necessity of a precept to drive them to him ! what will they pretend for their excuse ? that they cannot , that is , will not leave their sins ? few will be willing to own this , but such as have lost all fear of god's justice , and care of their own souls . will they say they have no time ? but has god then given us 365 days in a year , and shall not we afford to give him one at least in the hundred ? or finally , will they pretend , that they do not find themselves worthy to come oftner than once a year to this divine table ? this indeed carries some show of religion in it , but such as st. cyril doubts not to call damnosam religionem : amischievous sort of religion , which the devil makes use of to perswade remiss and slothful christians , to deprive themselves of the food of life : but alas ! as the same h. father saith , if they find themselves not worthy now , when will they make themselves so ? will it be easier to do it after ten or twelve months , than after one , or two , or three ? or will it require less pains to make themselves worthy , after their sins by long continuance , and repeated acts , have taken deep root in their hearts , than whilst they are yet green and tender ? caveamus ne loco laquei damnosam religionem diabolus nobis praetendat , let us beware , that our enemy do not ensnare us to our ruine under a feigned pretence of religion : or rather , let none be deluded with such irreligious pretenses as these to make him abstain from frequenting this holy table . and that we may do it worthily , let us go with these devout shepherds to bethlehem , and there see the word which is made flesh for our sakes , first to adore him as our god and saviour , and then to adorn our souls with those virtues of which he has given us so pretious an example , which is the subject of my second part. the second part. videamus hoc verbum , quod factum est . let us see this word which is made . 't is so natural to man , who draws all his knowledge from the impressions of his senses to desire to see what he is to worship , that not being able to see the true god with his eyes , he fell to worshiping the creature , rather than the creator , changing as st. paul says , the glory of the incorruptible god into an image made like to corruptible man , and to birds and four-footed beasts , and creeping things . thus did they become vain , as the same apostle says , in their imaginations , and their foolish heart was darkned , resolving to worship what they saw , because they could not see , whom they were to worship . four thousand years had this error over-spread the world , excepting only the little corner of judea , when god commiserating the sad condition of man , and knowing , as st. peter chrysologus says , visendi se desiderio cruciari , lassarique mortales , with what anxiety men desired to see him , and that nothing could content them , but a visible deity , unde se visibilem faceret , hoc elegit ; out of his infinite goodness was pleased to take upon him the nature of man , that he might be seen by them . this remedy alone was left to cure the blindness of humane nature , because this object alone was able to draw the eyes of men from all other visible things , and fix them upon it self . and of this our saviour himself was pleas'd to give us a figure in the miraculous cure he wrought upon the blind man , joh. 9. by anointing his eyes with a mixture made of his sacred spittle and the dust of the earth , in which was represented the union of the divine wisdom with humane nature , caecatis luminibus , ( as st. anselm elegantly expresses it ) collyrium suae incarnationis apponens , applying the eye-salve of his incarnation to the eyes of men , that those who could not behold him in the splendors of his divinity , might see him appearing in the form of man. o the riches of the goodness and mercy of god , in condescending thus graciously to the weakness of our nature , and making himself visible , to satisfie the desire we had of seeing with our eyes the god whom we are to worship ! this the devout shepherds did , as you heard before , when they found him in his crib ; and this must we do , as often as we present our selves before him at his altar . but was this all ? was this the only end , why he was pleas'd to appear to us in this visible manner ? no : st. austin tells us of a farther design he had in it , when he says , sapientia dei hominem ad exemplum unde viveremus suscepit , that the wisdom of god , that is , god the word , the second person of the trinity , took the nature of man upon him , to give us an example how to live well by living like him . 't is the particular priviledge of this divine word made flesh for our fakes , that whereas other words are , properly speaking , the objects not of the eyes , but of the ears , this word not only speaks to our ears by his doctrine , but much more to our eyes by his example . and hence it is , that that great devote of our saviours nativity , st. thomas de villa nova , calls the manger , in which he first appeared , magna cathedra , the great divinity-chair or pulpit , which his eternal father had prepared for him , as soon as he should make himself visible in our nature , to teach us the doctrine of salvation . draw near then , o christian souls , and hear , or rather see ( says this holy saint ) the lessons which the word made flesh preaches to your eyes from the pulpit of his crib . discite paupertatem , learn of me , says he , to be truly poor , that is , you who are poor not to repine at your condition , and you who are rich , not to set your hearts upon the riches of this world , but to abridge your selves in superfluities to communicate to those who are in want , because i who am the lord of the universe , and can dispose of all that is in it , at my pleasure , have no other mantles to shroud my tender body , but such as a poor carpenters spouse could provide me with , and no other cradle to repose my head in , but a manger . discite humilitatem , learn of me to be truly humble , each esteeming other better than themselves ; because i , who am the most high , have humbled my self so low , as to become the companion of beasts . discite mansuetudinem , learn of me to be truly meek , forgiving from your hearts those that offend you , since i , who am the person offended , do here water my hard couch with my tears to make an attonement for the sins you have committed against me . discite patientiam , learn of me to be patient in all your sufferings , because i , who am omnipotent , lye here exposed in an open stable to the contempt of the world , and the rigour of the elements . discite obedientiam , learn of me to be obedient to your superiors , because i , who am the king of kings , and lord of lords , have submitted my self as a little infant to the disposal and conduct of a young and unexperienced virgin. discite charitatem , learn of me to love your neighbours for my sake , since i , who am true god of true god , have made my self man for yours . discite denique verum bonorum omnium hujus saeculi contemptum . lastly , learn of me a true and real contempt of all the goods of this world , since i , who am the wisdom of god , have despised and rejected them as false and counterfeit , to teach you by my example the true way to heaven . these are the lessons which this divine word preaches to our eyes from the pulpit of his cribb . and if the scholars of pythagoras had so great a veneration for their master , that whatever he said , they believ'd it , because he said it , quia ipse dixit ; now that a greater than pythagoras is here , now that god himself is become both our master , and pattern in his own person , shall we not much rather do what we see him do , quia ipse fecit , because he has done it , and not only so , but quia ipse factus est , because himself was pleased to be made man , that we might see him with our eyes , and learn from his example the true way to bliss ? and when shall we do it , if we do it not now ? holy david , astonish'd , ( as we may say ) to see the general depravation of mankind in his time , how their hearts were bent upon nothing , but the love of the things of this world , as their only happiness , calls upon them to bethink themselves of their error in these words , filii hominum usquequo gravi corde ! ut quid diligitis vanitatem , & quaeritis mendacium ? o ye sons of men , how long will you let your hearts lye groveling upon the earth ! why will you set your affections upon vanity , and seek after a lye , meaning the transitory and deceitful goods of this world ? and st. austin to extenuate , as it were , in some measure their fault , subjoins , saltem usque ad adventum filii dei error vester duraverit , that possibly this error of theirs might continue till the coming of the son of god into the world . but then considering the depraved lives of too many christians , he changes the prophets usquequo , and crys out himself quid ▪ ultra graves corde estis ? o ye sons of men , why are your hearts still possessed with this error , now that the son of god is come in the flesh to teach you the true way of life ? quando habituri finem fallaciarum , si praesente veritate non habetis ! o , when will you make an end of suffering your selves to be cheated with the fallacious maximes and fashions of the world ? if you do it not now that truth it self has taken a body , and presents it self visible to your very eyes to teach you by its own example what you are to chuse , and what to avoid . is it possible , dear christians , that we can think that to be good and desirable , which he , who is truth it self , has rejected and contemned , or that to be vile and contemptible , which he has made choice of and embraced ? if our judgment and conduct be not conform to his , one of the two must follow , either that he was deceived , or we are mistaken . and no doubt , but the mistake will be found to be on our side , if we think to go to heaven by any other way , than that by which he went himself . if he who was innocent , chose not only to walk upon thorns in this world , but wore them for a crown upon his head , must we , who are the criminals , expect to have the way strew'd with flowers , and our temples crown'd with garlands of roses ? let me tell you , dear christians , that 't is as much an article of our faith to believe the way to heaven , as to believe heaven it self : and if he who has told us , there is such a place prepared for us , as heaven , if we take the right way to it , has told us also , that that way is no other , than what himself calls , the strait way , viz. the mortifying of our sensual appetites , renouncing the pomps and vanities of the world , crucifying the flesh with its inordinate desires , bringing the body into subjection to the spirit , by praying , fasting , and other penitential works , giving what is above necessity , and true christian decency , in alms to the poor , denying our own wills , patiently bearing the afflictions and crosses which god sends , meekly forgiving those that offend us , and the like christian duties ; either we believe this to be the only way to heaven , or we do not ? if we do not , why do we believe there is such a thing as heaven at all , since he who has told us the one , has told us the other also . when he said of himself , ego sum via , veritas & vita , i am the way , the truth , and the life , he placed truth in the middle , between the way and the end , as equally engag'd for both . but then again , if we do believe , the strait way , and which himself made choice of , to be the only way to heaven , why do we chuse to walk in the broad and beaten road of the world , as if that would bring us thither ? is it by pleasing the senses , pampering the body , mispending the time which god has given us to work out our salvation with fear and trembling , in indulging to our own ease the best part of the day , and throwing away the rest in vain , and too often criminal conversations and pastimes , and the riches he has bestowed upon us , to secure our own salvation by relieving his poor and necessitous brethren , in purchasing to our selves , all that may conduce to the gratifying of our fancies , and the satisfying of our sensual appetites ; is it , i say , by doing these things , that we can think at last to arrive at heaven ? o no ; we are convinc'd of the contrary both by the doctrine and practice of god himself made man for our sakes . and when shall we put an end to this fatal cheat , if we do it now ? let us then no longer suffer our selves to be deluded with the vain and transitory things of this world . but transeamus usque ad bethlehem , passing over , let us with the devout shepherds go to bethlehem ; and see this word which is made flesh for our sakes , which our lord hath shown unto us . let us in a word , see and do according to the pattern which is shown us in the manger , purifying our hearts from all sinful affections , and transcribing those vertues , of which this fair original has given us so lively an example , into the copy of our own lives . so shall we be prepared worthily to receive him here under the sacramental veils , in which he lies wrapped upon the altar , no less truly , than he did in his swadling-clothes in the manger ; and be found worthy , when he shall come the second time into the world with great power and majesty , to behold him face to face in his glory ; which god of his infinite mercy grant us all , to whom in unity and trinity be all honour and glory now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a42901-e120 psa . 138. 11. stabulum visum est esse coelum in terra . epiphan . orat. de deipera . exod. 2. isai . 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verbum quod semper erat , videamus quomodo pro nobis factum sit . quod enim videre non poteramus , dum erat verbum , videamus factum , quia caro est . sum. 22. q. 82. a. 1 o. psal . 1. psal . 36. 31. 1 tim. 1. 9. st. aug. in psal . 1. de sermon . dom. c. 21. st. aug. in psal . 59. froenum quo pulchrè agitur st. chrisost . hom. 2. in 1 tim. 1. in morali . psal . 2. 9. psal . 44. 8. num. 24. 17 affirmationes de deo sunt incompactae . st. dionys . st. tho. 1. p. q. 43. serm. 3. pentecost . hom. 61. ad pop. antioch . ego autèm non ita ; sed carnibus meis alo , & meipsum vobis appono , vos omnes generosos esse volens , &c. volui frater vester fieri . vobis vicissim ipsam carnem & sanguinem , per quae cognatus vester factus sum , trado . st. greg. hom. 8. in evang. conc. agath . an. 506. conc. turon . 3. an. 813. st. cyril . alex. l. 4. in jo. c. 17. rom. 1. 23. serm. 147. s. aug. l. 83. quaest . q. 25 serm , 1. de nat. dom. phil. 2. 3. psal . 4. 3. st. aug. in psal . 4. matth. 7. 14. joh. 14. 6. king jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, isai. 55.4. heb. 7.17. jam. 4. 12. or, the loyall spouse of christ hath no head, nor husband, but royall king jesvs. written by francis cornwell, a minister of jesus christ, out of the learned workes of mr. john fox in his book of martyrs, excepting onely some explanations of his owne, for the benefit of the reader. cornwell, francis. this text is an enriched version of the tcp digital transcription a40368 of text r208105 in the english short title catalog (wing f2041). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 58 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40368 wing f2041 estc r208105 99867097 99867097 119387 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40368) transcribed from: (early english books online ; image set 119387) images scanned from microfilm: (thomason tracts ; 167:e1179[2]) king jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, isai. 55.4. heb. 7.17. jam. 4. 12. or, the loyall spouse of christ hath no head, nor husband, but royall king jesvs. written by francis cornwell, a minister of jesus christ, out of the learned workes of mr. john fox in his book of martyrs, excepting onely some explanations of his owne, for the benefit of the reader. cornwell, francis. foxe, john, 1516-1587. actes and monuments. [4], 42 p. printed by j. dawson, london : 1645. running title reads: difference between the law and gospel. annotation on thomason copy: "aprill 2d". reproduction of the original in the british library. eng jesus christ -early works to 1800. a40368 r208105 (wing f2041). civilwar no king jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, isai. 55.4. heb. 7.17. jam. 4. 12. or, cornwell, francis. 1645 11230 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2001-07 tcp staff (michigan) sampled and proofread 2001-07 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion king jesvs is the beleevers prince , priest , and law-giver , in things appertaining to the conscience , isai. 55. 4. heb. 7. 17. iam. 4. 12. or , the loyall spouse of christ hath no head , nor husband , but royall king iesvs . written by francis cornwell , a minister of jesus christ , out of the learned workes of mr. iohn fox , in his book of martyrs , excepting onely some explanations of his owne , for the benefit of the reader . rom. 7. 4. wherefore my brethren , yee are become dead to the law by the body of christ , that yee should be married to another , even to him who is raised from the dead , that wee should bring forth fruit unto god . mat. 22. 21. give unto cesar the things that are cesars , and unto god the things that are gods . london , printed by i. dawson . 1645. to the curteous reader . beloved , my soule having tasted how gracious the lord was to me , in making known the riches of his free mercy , in acquitting mee from sin , through faith in the bloud of my christ ; when i lay in dolefull desertion , in the time of my imprisonment , ( for opposing that devised forme of worship ( which the prelates had corrupted with their popish innovations , by putting in , and leaving out , what they pleased ) contrary to the statute made in the third yeare of edward the sixth , of happy memory ) the first comfort that i received , for the assurance of the pardon of my sinne , and justification in the sight of god , was from reading this excellent treatise of mr. fox , in his difference betwixt the law and the gospel : which i could not conceale ; but for thy good ( curteous reader ) i was bound in conscience to put it forth , for the benefit of others ; and to shew that i hold nothing for doctrine , but that which hath been publikely printed , by authority , seven severall times ; excepting onely some explanations of the author , that hee hath put forth on purpose , for to free himselfe from the publike scandall of the antinomian heresie ; by which many orthodoxe teachers now lie vailed . thine in the service of king iesus , francis cornwell . difference between the law and the gospel : taken out of the first part of the book of martyrs , written by mr. fox . title , between the true church of rome that then was , and the church of rome that now is , pag. 24. as there is nothing more necessary and comfortable for troubled consciences , than to be well instructed in the difference betwixt the law and the gospel : so is the church of rome much to blame in this behalfe ; because it confoundeth together those two , being in nature so divers and contrary one from another : as , threatnings and promises , things temporall with things eternall , sorrowfull things with glad tidings , death with life , bondage with freedome , &c. teaching the people , that whatsoever the law saith , the gospel confirmeth ; and whatsoever the gospel saith , the same is agreeable to the law ; and so make they no difference betweene moses and christ , save only that moses ( say they ) was the giver of the old law , christ is the giver of the new , and a more perfect law : and thus imagine they the gospel to be nothing else but a new law , given by christ , binding to the promises thereof the condition of our doings and deservings , no otherwise then unto the old law ; and so divide they the whole law , after this distinction , into three parts , ( to wit ) the law of nature , the law of moses , and the law of christ : and as for the gospel ( say they ) it is revealed for no other cause , but to shew to the world more perfect precepts and counsels , than were in the old law : to the fulfilling whereof , they attribute justification ; and so leave the poore conscience of men in perpetuall doubt , and induce other manifold errours ; bringing the people into a false opinion of christ , as though hee were not a remedy against the law , but came as another moses to give a new law unto the world . furthermore , as they make no difference between the nature of the law and the nature of the gospel , confounding moses and christ together ; so neither doe they distinguish ; or discerne , the time of the law and the time of the gospel asunder . for , whereas saint paul bringeth in the law to be a schoolmaster , and limiteth him his time , unto christ , gal. 3. 24 , 25. and saith , that christ is the end of the law , rom. 10. 4. that is , where the law ceaseth , there christ beginneth ; and where christ beginneth , there the law endeth . they , contrariwise , make the law to have no end , nor ceasing ; but give to it immortall life , and a kingdome , equall with christ : so that christ , and the law together , doe raigne over the soule and conscience of man . which is untrue . for , either christ must give place , and the law stand ; or the law ( the condemnation and malediction of the law , i mean ) must end , and christ raign ; for both these , christ and the law , grace and malediction , cannot raigne and governe together : but christ the sonne of god which once died , can die no more , but must raign for ever : wherefore the law with his strength , sting , and curse , must needs cease and have an end . and this is it that st. paul , speaking of the triumph of christ , saith , that hee ascending up led away captivity captive . ephes. 4.8 . and hath set man at liberty ( not at liberty to live as flesh lusteth , neither hath freed him from the use and exercise of the law , but from the dominion and power of the law ; ) so that now there is no condemnation to them that be in christ iesus , which walke not after the flesh , rom. 8.1 . and in another place st. paul saith , speaking of the same power and dominion of the law , that christ hath taken the obligation written against us in decrees , and hath nailed it upon the crosse , triumphing openly over all , &c. col. 2.14 , 15. so that as the kingdome of christ first began upon the crosse ; even so upon the same crosse , and at the same time , the kingdome of the law expired , and the malediction of the law was so crucified upon the crosse , that it shall never rise againe to have any power against them that be in christ jesus . for , like as if a woman be discharged from her first husband , being dead , and hath married another man , the first husband hath no more power over her ; even so , wee now being espoused to christ our second husband , are discharged utterly from our first husband the law ; and ( as st. paul in another place saith ) are no more under the law , ( that is , under the dominion and malediction of the law ) but under grace ; ( that is , under perpetuall remission of sins , committed not onely before our baptisme , but as well also after baptisme , and during all our life long . ) for therein properly consisteth the grace of god , in not imputing sin unto us , so often as the repenting sinner riseth up by faith , flyeth unto christ , and apprehendeth gods mercy and remission promised in him ; according to the testimony both of the psalmist , blessed is the man to whom the lord imputeth no sin , &c. psal. 31. 2. and also of all the prophets , which ( as st. peter saith ) give record to him , that through his name all that beleeve in him shall receive remission of their sinnes , &c. acts 10.43 . which being so , ( as it cannot be denyed ) then what need these private and extraordinary remissions to be brought into the church , by eare confession , by meritorious deeds , and by popes pardons ? or any other act of humiliations ? ( which words are inserted by the writer . ) for , if there be no condemnation but by the law , and if the law it selfe be captived , crucified , abolished , and departed , ( which was the first husband ) what condemnation can there be to them that be in christ jesus , the beleevers second husband , or by whom shall it come ? if there be no condemnation , but a free and generall deliverance for all men once gotten , by the victory of christ , from the penalty of the law , what needeth then any particular remission of sinnes , at sundry times bee sought for , at the priests hands , or the popes pardons ? hee that hath a generall pardon , needeth no particular : if remedy for sinne be generall and perpetuall , once gotten for ever to all them that be in christ jesus , what needeth any other remedy by auricular confession ? if it be not generall and perpetuall , how is it then true that saint paul saith , the law is crucified , and condemnation abolished ? or , how standeth redemption perpetuall and generall , if remission of sinnes be not generall ? for what is redemption else , but remission of sinnes , or sins bought out ? or what else , to kill the law , but to discharge us from condemnation for ever ? hee that delivereth his friend for a time out of his enemies hand , doth him a pleasure ; but hee which killeth the enemy out of the way , giveth perpetuall safety : so if remison of sinnes , by christ , were for some sins , and not for all , the law then must needs live still ; but now , the killing and crucifying of the law , importeth full remission of sinnes to be absolutely granted , and our safety to be perpetuall . but here , percase , will be objected of some ; how standeth remission of sins certaine and perpetuall , seeing new offences being daily committed , doe daily require new remissions ? hereunto i answer ; albeit sinnes doe daily grow , whereby wee need daily to desire of god , to forgive us our trespasses , &c. yet notwithstanding , the cause of our remission standeth ever one and perpetuall ; neither is the same to be repeated any more , nor any other cause to be sought for besides that alone . this cause , is the sacrificed body of christ once upon the crosse , heb. 10.14 . for all sinnes , that either have been , or shall be committed : besides this cause , there is salvation in none other , act. 4. 12. neither confession , nor priests prayer , nor mens pardon , nor any qualifications of ours , that remitteth sinnes . furthermore , as the cause is one , and ever perpetuall , which worketh remission of sinnes unto us ; so is the promise of god ever one , once made and standeth perpetuall , that offereth the same to the faith of the repenting sinner . and because the said promise of god is alwayes sure , and cannot faile , which offereth remission to all that beleeve in christ , being limited neither to time nor number , therefore we may boldly conclude , that at what time soever a repenting sinner beleeveth , and by faith applieth to himselfe the sacrifice of christ , hee hath , by gods own free promise , remission of his sinnes , whether they were done before or after baptisme . and moreover , for so much as the said promise of god offereth remission of sinne to the repentant sinner , by no other meanes nor condition but onely one , that is , by faith in christ ; therefore excluding all other meanes and conditions of mans working : ( thus fox : the writer addes ) yea , and marks , and signes , and qualifications , as poverty of spirit , mourning for sinnes , or any other acts of humiliation , to be joyned with faith in christ , in point of justification . wee ( saith mr. fox ) say , that what repenting sinner soever beleeveth in christ , hath already in himselfe ( and needeth not to seeke to any priest ) perpetuall assurance of remission of sinnes ; not for this time , or that time onely , but for ever and a day : for the promise saith not , he that beleeveth in christ shall be pardoned this time , so he sinne no more ; neither doth it say , the law is stayed , or the sentence reprived ; but saith plainly , that the law , with her condemnation and sentence , herselfe is condemned and hanged up , and shall never rise again to condemne them that be in christ jesus , rom. 8. 1. and promiseth indeterminately , without limitation , remission of sinnes to all that beleeve in his name , acts 10.43 . and in another place , the scripture speaking absolutely , saith , sin shall not prevaile over you , and addeth the reason why , saying , because yee are not under the law , but under grace ; rom. 6. 14. adding this lesson withall , ( as followeth in the same place ) not that sinners should sinne more therefore , because they are under grace ; but onely , that weak infirmity might be relieved , broken consciences comforted , and repenting sinners holpen from desperation , to the praise of gods glory ; for god forgiveth not sinners because they should sinne : so neither doth infirmity of falling diminish the grace of christ , but doth rather illustrate the same , as it is written , my strength is made perfect in weaknesse , 2 cor. 12.9 . and again , where sinne abounded , there super aboundeth also grace , rom. 5. 20. in remission of sins therefore these foure things must concurre together : first , the cause that worketh it , ( which is , the sacrifice of christs body . ) secondly , the promise that offereth : thirdly , faith that apprehendeth : fourthly , the repenting sinner that receiveth it . thus farre mr. fox . the writer addes an objection . if faith onely justifie a poore sinner in the sight of god , why then is repentance added to faith in point of justification , saying , the repenting sinner receiveth it ? if you demand of me , what it is that justifieth a soule in the sight of god ? i answer , onely faith ; rom. 4. 22. but i adde repentance , to declare what is the nature of that faith which justifieth a soule ; it is repenting faith , working faith : and this faith worketh by love , gal. 5. 6. and although sins doe daily grow , which daily provoke us to crave remission of our daily sinnes , yet , as touching the cause that worketh the pardon of our daily sinnes , it is the sacrifice of christs body , once offered for all upon the crosse ; and the means which apprehendeth the said cause unto us , is faith onely ; and these remaine alwayes one and perpetuall : besides which , there is none other cause or meanes to be sought of man . so that to them that be repenting sinners , and be in christ jesus , there is no law to condemne them , though they have deserved condemnation ; but they are under a perpetuall kingdome , and a heaven full of grace and remission , to cover their sins , and not to impute their iniquities , through the promise of god in christ jesus our lord . therefore , wicked and impious is the doctrine of them , first , which seek any other cause of remission of sins , save in the bloud of christ our saviour onely : 1 iohn 1. 7. ephes. 1.7 . heb. 9.14 . & 10.4 . act. 4.12 . secondly , which assigne any other meanes to apply the bloud-shedding of christ unto us besides onely faith : iohn 3. 16. god so loved the world , that hee gave his onely begotten son , that whosoever beleeveth in him should not perish , but have everlasting life . thirdly , and especially , which so limit and restraine the eternall priviledges of christs passion , as though it served but only for sins done without and before faith , and that the rest , after baptisme committed , must be done away by confessions , pardons , and satisfactory deeds ; or ( as the writer addeth , but not mr. fox ) some qualifications of our owne . and all this ariseth , because the true nature of the law and the gospel is not knowne , nor the difference rightly considered , between the times of the one and of the other , ( as before hath been by mr. fox largely discussed . ) neither againe doe they make any distinction between the malediction of the law , and the true use of the law ; ( thus far mr. fox ; but the writer inserteth these words ) as it is enjoyned a beleever by his law-giver king jesus : iam. 4. 12. there is but one law-giver , to the beleever , ( for to such st. iames wrote his epistle ) that is able to save and destroy , which is iesus : who is become a beleevers head and husband ; who doth not onely shew a beleever what is his will , but giveth him strength to doe his will ; and in case there be defects , as who transgresseth not , his bloud pardons all , and his love covers all , rom. 7.4 . phil. 4.13 . 1 ioh. 2. 1 , 2. therefore , whensoever they hear us speak of the law of moses , that whole rigid yoke , that bound us over to death and damnation for every trespasse and transgression done against it , to bee to a beleever abolished , ( though we hold it in force at this day with all his strength , sting , and curses , to the unbeleever , ( to wit ) to the lawlesse and disobedient , for the ungodly and for sinners , for unholy and profane , for murtherers of fathers , and murtherers of mothers , for man-slayers : for whoremongers , for them that defile themselves with mankind , for men-stealers , for liars , for perjured persons , and if there be any other thing that is contrary to sound doctrine , 1 tim. 1. 9 , 10. ) they maliciously slander us , as though wee gave liberty to the flesh and carnall men , to live as they list : whereas we teach , that though christ by his death hath freed us from the first husband , the law , rom. 7.4 . yee are my brethren become dead to the law ; what law was this , the ceremoniall law ? no ; for that was the remedy against the rigid yoke of the law , in case there were sinnes of ignorance committed , numb. 15. from the 22. verse to the 29. verse ; which typified out a christ , which is the onely sacrifice for sinne , heb. 10. 14. but the morall law , which onely discovereth to man his sinne ; rom. 3. 20. by the deeds of the law shall no flesh be justified in his sight ; for by the law cometh the knowledge of sinne . that law which bindeth the soule over to the curse , for the transgressions against it , is the morall law ; gal. 3.10 . for as many as are of the workes of the law , are under the curse ; for it is written , cursed is every one that continueth not in all things which are written in the book of the law , to doe them . quest . how are wee freed from this curse , the morall law bindeth us over to ? answ. by the body of christ , rom. 7.4 . ( to wit ) crucified . quest . how prove you it ? answ. gal. 3. 13 , 14. christ hath redeemed us from the curse of the law , being made a curse for us : for it is written , cursed is every one that hangeth on the tree : that the blessing of abraham might come on the gentiles through iesus christ ; that wee might receive the promise of the spirit through faith . yet the end why christ hath freed us by his death from the first and our cruell husband the law , was not to live as flesh and nature lusteth ; but that wee should be married to another , even to the lord jesus , that was raised againe from the dead , that he should be our head , lord , and husband ; who hath not taken away the equity and true use of the law , as it is a rule of holinesse for all his justified ones to walke in , so it remaineth in force to this day , and shall for ever ; as christ testifieth , mat. 5. 21 , 22. yee have heard , that it was said by them of old time , thou shalt not kill : but i say unto you , that whosoever is angry with his brother without a cause , shall be in danger of the judgement , &c. so that christ sheweth , there are more wayes to breake the sixth commandement , then by laying violent hands upon thy brother . and so forward . christ teacheth his justified ones the spirituality of the law , from the 21. verse to the latter end of the chapter . as christ now sheweth us what is his law and will wee should walke in , so hee commandeth us in love to doe them ; ioh. 14. 15. if yee love mee , keep my commandements . and in case there be defects , his bloud pardons all our trespasses , and his love covers all . tell mee then thou beleeving soule , dost thou desire to live under thy first husband the law , which shewed thee onely what to doe , and gave thee no strength to doe it ( as thy second husband christ jesus doth , ) and in case thou failest but in one title of thine obedience , in thought , word , or deed , thou must perish for ever ? but by the law cometh the knowledge of sinne ; for saint paul saith , i had not known lust to be sin , except the law had said , thou shalt not lust , rom. 7.7 . therefore the morall law is not abrogated . first , as the law is the rule of holinesse , to discover to justified man how to walke holily toward god and man , the equity of that law remaineth ; but the power ( by which a beleever walketh according to that rule of holinesse ) is jesus christ : gal. 2.20 . neverthelesse , i live , yet not i , but christ liveth in me . so that a beleever doth not now worke for life , and for heaven and salvation , as hee did when hee was under the law ; but from life , ( that is to say ) from that principle of grace received ; col. 2.6 , 7. as yee have received iesus christ the lord , so walke in him : rooted and built up in him , and established in the faith , as yee have been taught , abounding therein with thanksgiving . hence paul saith , 1 cor. 15. 10. i laboured more abundantly than they all ; yet not i , but the grace of god which was with mee . secondly , the rigidnesse of the yoke , that bindeth every observer of the law under the curse , is taken away by christ , gal. 3.13 . so that the power and penalty of the law can bring his soule in bondage no more , gal. 5. 1. seeing christ hath set him free . thirdly , the law it selfe did not discover to paul his sinne ; ( for hee boastingly said , in his naturall condition , as hee was a jew , borne of the stock of abraham , and of the tribe of benjamin , and circumcised the eighth day , and by the law a pharisee ; and concerning zeale , persecuting the church ; and concerning the keeping of the law , blamelesse ; phil. 3. 6. ) but by the knowledge of christ hee came to know himselfe a sinner ; 1 tim. 1. 15. this is a faithfull saying , and worthy of all men to be received , that iesus christ came into the world to save sinners , of whom i am the chiefe . so that saint paul never saw himselfe a sinner , till hee had seen christ ; and the more hee by grace saw the beauty and excellency of christ , the more hee saw the corruption of his owne evill heart , burning in lust against the law of god , rom. 7. from the 14. to the 24. verse : from which corruption , none could free him but a christ alone ; therefore breaketh out into praises , i thanke my god through christ . thus though the law be as a rule , to shew a man his evills committed against it , yet it is christ must give thee eyes to see thy sinne and transgression thou hast done against it , as justified paul acknowledgeth ; i had not known lust to be sinne , except the law had said , thou shalt not lust . christ must give the light , ephes. 5. 14. acts 26. 17 , 18. christ sent paul to the gentiles , to open their blind eyes , and to turne them from darknesse to light , and from the power of satan unto god . the fourth branch is taken out of the briefe recapitulation of st. pauls doctrine delivered to the gentiles , out of mr. fox , tom. 1. pag. 19. to teach and informe us ( to whom the benefits of christs passion and victory doe appertaine ) by what meanes the same is applied , and redoundeth unto us ; which meanes is onely one , ( that is ) onely faith in christ jesus , and no other thing ; which faith , it pleaseth almighty god to accept for righteousnesse : and this righteousnesse it is which onely standeth before god , and none other , as wee are plainly taught by the scriptures , and especially by the doctrine of st. paul : which righteousnesse , thus rising of faith in christ , saint paul calleth , the righteousnesse of god ; where hee speaking of himselfe utterly refusing the other righteousnesse , which is of the law , that hee may be found in him , not having his owne righteousnesse , which is of the law , but the righteousnesse of christ , which is of faith , phil. 3. 9. again , the said apostle writing of the jewes , which sought for righteousnesse , but found it not ; and also of the gentiles , which sought not for it , and yet found it , shewed the reason why , because ( saith hee ) the one sought it as by workes , and by law , and came not to it : who not knowing the righteousnesse of god , and seeking to set up their owne righteousnesse , did not submit themselves to the righteousnesse which is of god , rom. 9. 32. & 10. 3. the other , which were gentiles , and sought not for it , obtained righteousnesse , even that righteousnesse which is of faith , rom. 9. 30. also , in another place , saint paul in the same epistle writing of this righteousnesse , which cometh of faith , calleth it the righteousnesse of god , in these words , whom god ( saith hee ) hath set forth to be a propitiation , through faith in his bloud , to declare his righteousnesse for the remission of sinnes that are past through the forbearance of god : to declare , i say , at that time his righteousnesse ; that hee might be just , and the justifier of him that beleeveth in iesus . rom. 3. 25 , 26. by which righteousnesse , it is evident that saint paul meaneth the righteousnesse of faith , which almighty god now revealeth , and maketh manifest , by preaching of the gospel . wilt thou see ( gentle reader ) yet more plainly this righteousnesse of god , how it is taken in saint pauls epistles for the righteousnesse of faith , and therefore is called the righteousnesse of god ; because it is imputed onely of god to faith , and not deserved of man ? but now the righteousnesse of god without the law is manifested , being witnessed by the law and the prophets : even the righteousnesse of god which is by faith of iesus christ unto all , and upon all them that beleeve ; for there is no difference : for all have sinned , &c. rom. 3. 21 , 22 , 23. wherefore whosoever studieth to be accepted with god , and be found righteous in his sight , let him learne diligently , by the doctrine of saint paul , to make a difference and a separation , as farre as from heaven and earth , betweene these two ; that is , between the righteousnesse of workes , and the righteousnesse of faith : and in any wise let him beware hee bring no other meanes for his justification , and remission of his sins , but onely faith , apprehending the body or person of jesus christ crucified . for as there is no way into the house but by the doore , so there is no coming to god the father but by christ alone , which is by faith in him , ioh. 14. 6. and as the mortall body without bodily sustenance of bread and wine cannot but perish , so the spirituall part of man hath no other refreshing , but onely by faith in the body and bloud of christ , whereby hee may be saved ; ioh. 3. 14 , 16 , 36. & 6. 53 , 54. acts 10. 43. & 26. 18. gal. 2. 20. thus apostatized adam , that had broken the law by eating the forbidden fruit , and had the earth accursed for his sin , was saved by faith in the free-promise , gen. 3. 15. thus abraham , that was by nature an idolater , was saved by faith in a gospel-promise , gen. 12. 3. thus mary magdalen , the great sinner , was saved by faith in a free-promise , luke 7.47 . daughter , be of good comfort , thy sinnes are forgiven thee : thy faith hath saved thee , goe in peace . verse 50. thus cornelius the captaine of the italian band , with them that beleeved in his house with him , were saved by faith ; acts 10.47 . & 11. 17 , 18. yea , and thus the cruell jailor ( that beat the apostles ) and his houshold , were saved by faith in the lord jesus christ , acts 16. 30 , 31 , 32 , 33 , 34. thus thou maist see ( gentle reader ) that as the death of jesus christ on the tree , 1 pet. 2. 24. is the onely meritorious cause of salvation , so is faith the only instrumentall or maine cause that maketh the merits of christ to us availeable ; for as the sufferings of christ on the accursed tree , gal. 3. 13. serveth to the benefit of none but such as doe beleeve ; so neither doth faith ( as it is onely a bare quality or action in mans mind ) it selfe justifie , unlesse it be directed to the body of christ crucified , as to his object , of whom it receiveth all his vertue . and therefore these two must alwayes joyntly concurre together , faith and christ jesus crucified : as for example , when the children of israel were bid of moses to look up to the brasen serpent , neither could the serpent have helped them , except they had looked up , nor yet their looking upward have profited them , unlesse they had directed their eye unto the said brasen serpent , as the onely object set up of god for the same purpose , for them to behold ; so all poore sinners are commanded in the gospel to look up to jesus whom they have pierced , zech. 12. 10. now a crucified jesus cannot help them , except they looke up ; nor yet their beleeving , or looking upward cannot profit them , unlesse they direct the eye of their faith unto the said crucified jesus , as the onely object , set up of gods free grace for them to behold , iohn 3. 14. thus our faith , directed ( by gods own spirit , zech. 12. 10. ) to the body of jesus crucified , is the onely meanes whereby christs merits are applied to us , and we now justified before god ; according to the doctrine of paul , who in expresse words defining what this faith is , and how it justifieth , saith , if thou shalt confesse with thy mouth the lord iesus , and shalt beleeve in thine heart , that god hath raised him from the dead , thou shalt be saved . rom. 10. 9. besides this , what action or quality soever is in man , either hope , charity , or any other kind of faith or beleeving , be it never so true , except it apprehend this object , ( which is ) the body of christ the sonne of god , that loved us , and gave himselfe for us , it serveth not to justification : and that is the cause why wee adde this particle [ onely ] to faith , and say , that faith onely in christ justifieth us ; to exclude all other actions , qualities ; ( thus farre mr. fox : the writer addes , ) qualifications , marks , signes , evidences of sanctification , as poverty of spirit , mourning for sinne , hungring and thirsting after christ , love to the brethren , universall obedience , or gifts , or workes of beleevers , as repentance for sinne , or any other acts of humiliation , fasting , praying , weeping , mourning , or reformation , or deed of charity , from the cause of justifying . but you destroy qualifications , markes , signes , and evidences of sanctification . doe i destroy qualifications , &c. because i will not make them causes of my justification ? markes , signes , and evidences of sanctification flow from faith , and not faith from them ; they are the fruits ( as i may so speake ) of a justifying faith , and declare what kind of faith it is that justifieth ; namely , repenting faith , working faith : they shall look upon him whom they have pierced , and they shall mourne over him , as one mourneth for an onely sonne , and shall be in bitternesse for him , as one that is in bitternesse for his first-borne , zech. 12.10 . because nothing can expiate my sinne , but the bloud of my christ , therefore i repent . but , a good tree is knowne by his fruit . mat. 7.17 . to others , not to it selfe ; for , if the good tree could speake , it would say , i am not a good tree because i beare good fruit , but by vertue of my union with my good root , i bring forth good fruit : so we are not good men , because wee shew forth to others these markes , signes , qualifications , and evidences of our sanctification , as poverty of spirit , mourning for sinne , hungring and thirsting after christ , &c. but by vertue of our union with our good root , the lord jesus , wee bring forth this good fruit : iohn 15. 5. i am the vine , and yee are the branches : hee that abideth in mee , and i in him , the same bringeth forth much fruit ; for without mee yee can doe nothing . these objections and the answers were inserted by the writer , to shew , that though hee deny markes , signes , qualifications , and evidences of sanctification , as causes of justifying , yea , and he utterly denyeth them to be the first evidence of justification ; for that were to robbe faith of his prerogative , heb. 11. 1. faith is the evidence of things not seen ; though hee deny them à priori , yet hee acknowledgeth them à posteriori , from the effects , as a secondary witnesse , and as an evidence that the spirit of jesus dwelleth in you of a truth , which causeth this life and fruit of holinesse so to abound in you . thus farre the writer declareth his judgement . now to mr. foxes words againe . for so much as there is no other knowledge , nor gifts of men , given of god to man , be it never so excellent , can stand before the judgement of god , unto justification of a poore sinner , or whereunto any promise of salvation is annexed , but onely this faith , looking up to this spirituall brasen serpent ; that is , to the body of christ jesus for us crucified : zech. 12. 10. as for example , when the turke saith , that hee beleeveth in one living god , that made heaven and earth ; his beleefe therein is true , yet it justifieth him not ; because it lacketh the right object , which is christ jesus crucified . so when the jew saith , that he beleeveth in one god , maker of heaven and earth ; and beleeveth also the same god to be omnipotent , mercifull , just , and true of promise , and that hee hath elected the seed of abraham : true it is that hee beleeveth ; and yet all this serveth him not , because jesus christ crucified , the sonne of god , is not joyned with all . and though the said jew should be never so devout in his prayers , or charitable in his almes , or precise in keeping the law , and beleeve never so stedfastly that hee is elect to be saved ; yet hee is never the nearer to salvation for all this , so long as his faith is not grounded upon the head corner-stone , which is the person and body of jesus christ , the true saviour ; seeing there is salvation in none other : acts 4. 12. after like sort it may be said of the papist , when hee saith that hee is baptized , and beleeveth in the father , sonne , and holy ghost , three persons and one god , and also confesseth that jesus is the sonne of god , which died for our sinnes , and rose againe for our righteousnesse , &c. his beleefe therein is true , and indeed would save him , if hee did stay his salvation in this faith , and upon christ his saviour onely , according to the promise and grace of god , and goe no further : but that hee doth not ; for neither doth hee admit christ onely to be his perfect saviour , without the help of patrons , deeds , advocates and mediatours , nor yet permitteth his faith in christ onely to be the meanes of his justification ; but setteth up other by-meanes , as hope , charity , sacrifice of the masse , confession , pennance , satisfaction , merits , and pardons , supposing thereby to worke his justification before god ; contrary to the word of promise , iohn 3.16 . and to the gospel of grace , gal. 3. 8. thus farre mr. fox . now the writer inserteth a few words . thus the papists declare from what stock they spring , even from iezebel of rome , the mother of all fornication , that hath the true character of an harlot , 1 king. 3. 26. that can be content with a divided christ : but , the true spouse of christ will have a whole christ or none in point of justification , or intercession ; for christ will not give his glory to another : and saint paul telleth us , that if wee bring circumcision to adde to christ , in point of justification , ( as without which hee were not a perfect saviour ) christ profits nothing : gal. 5.2 . now to mr. fox . and thus much of the true causes of our justification ; after the doctrine of saint paul : concerning which causes , this distinction furthermore by the way is to be added , that as touching the originall causes of our salvation , which be divers and sundry , some are externall , and without us ; some are internall , and within us . of the externall causes , which are without us , the first and principall is , the mercy and grace of god : of this followeth predestination and election , rom. 9. 11. 12. then vocation , which is of free grace , nothing in the creature is the cause of it ; 1 cor. 2. 26 , 27 , 28 , 29 , 30. 2 tim. 1.9 . the last , and next cause to this , is the death and bloud-shedding of christ ; whereby wee are redeemed : and all these be externall causes , because they are without us . of internall causes that be in man , through the gift of god , ephes. 2.8 . there is but one , and no more in scripture appointed ; that is , our faith in christ ; which is the gift of god in us , phil. 1.29 . besides this , there is no gift of god given to man ; vertue , worke , merit , nor any thing else , that is any part or cause of salvation , but onely this gift of faith , to beleeve in christ jesus . and this is the cause why wee hold , that faith onely justifieth ; meaning , that amongst all the workes , deeds ; actions , labours , and operations whatsoever man doth or can doe , there is nothing in man that worketh salvation , but onely his faith , given him of god , to beleeve in christ jesus his sonne , that was crucified for him . following therein the trade of saint pauls teaching , who in precise words so ascribeth justification to faith , that hee excludeth all other actions of man , and workes of the law : and therefore , in the epistle to the romanes , saint paul reasoning of the glory of justifying , asketh this question , how this glory is excluded ? by what law ? of workes ? nay ; but by the law of faith : therefore we conclude , that a man is justified by faith without the deeds of the law . rom. 3.27 , 28. thus farre mr. fox . now the writer will insert a few words , in explanation of a text of scripture , in setting out the dignity of faith , ioh. 3. 16. to the saving knowledge of the promise of life rendered to a beleever in jesus christ , there is required these six particulars : the first is , the freenesse of grace offered : it requireth nothing precedent in any man ; no qualifications , preparations , dispositions whatsoever ; no freedome from any sinne , in one kind or other ; no antecedent sorrow or remorse for sinne ; but that it is freely and willingly tendered by the lord , to be embraced and beleeved by the most unworthiest of men , as by the worthiest of all . but is there no qualification in the soule precedent to faith ? if there be any qualification in the soul precedent , or going before faith , then there may be something pleasing to god in the soule before faith received ; but there is nothing pleasing unto god before faith ; the reason is , heb. 11.6 . without faith it is impossible to please god . therefore i conclude , there is no qualification , preparation , disposition whatsoever in the soule pleasing unto god before faith received ; for , as for poverty of spirit , and mourning for sinne , and hungring and thirsting after christ and his righteousnesse , these flow from faith ; and they are the effects and fruits of that faith that justifieth . the second is , the fulnesse of this grace : which standeth chiefly in two things : 1. in the extent of it to all sinnes ; so that no sinnes whatsoever , or how many soever , or of what continuance soever , can make a man ( in his naturall condition ) uncapable of this pardon and forgivenesse of them there offered . as for the sinne against the holy spirit , mat. 12. 31. that is a sinne against light , and grace received , as appeareth , heb. 6.6 . 2. in the extent unto all persons : thereof , of what ranck or condition soever , or of what number soever ; instance , if ten or an hundred , or ten thousand of the greatest and foulest sinners in the world accepting , ( that is to say ) beleeving the promise of life in christ , shall be as readily and certainly pardoned , as the smallest number of the lightest offenders that ever were . these two things are in the note of the universality , whosoever beleeveth in him shall not perish . the third is , the knowledge of the gospel ; which requireth the apprehension of the way , and of the means of conveyance , and of the derivation of this grace to the world ; and that is , in and by jesus christ , as for his sake onely . the fourth is , the incommunicablenesse of this pardoning and saving grace , either in whole or in part ; in any other way , or by any other meanes whatsoever , then by and through christ alone . this third and fourth i conceive to bee expressed in these words [ in him , ] that is , in christ jesus ; and in christ jesus so intirely , that hee joyneth nothing with him to trust on or confide in besides : gal. 5. 2,3 . the fifth is , that act or condition in the creature , ( by which god doth actually instate him in the possession of this grace ) which is , faith , or beleeving of the promise of life in jesus christ : in this word , [ beleeveth . ] the sixth is , the infinite benefit in this grace received by faith , or beleeving ; that is , salvation : ( clearly expressed in these words ) shall not perish , but have everlasting life . so much the author or writer inserteth . the last part of this treatise , that the author hath taken out of mr. foxes writings , is out of the summary collections of the errours , heresies , absurdities , contained in the popes doctrine ; contrary to the rule of gods word , and the first institution of the church of rome . tome 1. part . pag. 22. this errour and heresie of the church of rome , though it seeme at the first sight , to the naturall reason of man , to be but of small importance ; yet if it be earnestly considered , it is in very deed the most pernicious heresie that ever ( almost ) crept into the church : upon which , as the only foundation , all , or the most part of all the errours , absurdities , and inconveniences of the popes church are grounded . for , this being once admitted , that a man is not justified by his faith in christ alone , but other meanes ( and qualifications , or evidences of sanctification ) must be sought , by our owne working and merits , to apply the merits of christs passion unto us , then is there neither any certainty left of our salvation , nor end in setting up new meanes ( and markes and signes ) and merits of our owne devising , for the getting of the assurance of the remission of sinnes . neither hath there been any heresie , that hath either rebelled more presumptuously against the high majesty of god the father , nor more perniciously hath injured the soule of the simple , than this doctrine . the first inconvenience . it subverteth the will and testament of god : for , whereas almighty god of his mercy hath given us his sonne jesus christ to dye for us , and with him hath given out a full promise , that whosoever beleeveth in him shall not perish , but have everlasting life , joh. 3. 16 , 36. by their faith onely ; and assigneth no other condition , either of the law , or any mans workes , but onely faith to be the meane between his sonne jesus christ and us ; these men take upon them to alter this testament , that god hath ratified in the bloud of his sonne , and adjoyne other conditions , which the lord in his word never appointed nor knew . to whom the words of ierome may be well applied , upon the epistle to the galathians speaking of such , qui de evangelio christi faciunt hominis , vel quod pejus est , diaboli , &c. that is , which make of the gospel of christ the gospel of men , or rather , the gospel of the devill , &c. the second inconvenience . whereas the christian reader , in the gospel , reading of the great grace and sweet promises of god given unto mankind in christ jesus his sonne , might thereby take much comfort of soule , and bee at rest and peace with the lord his god , cometh in the pestiferous doctrine of these heretikes , wherewith they obscure this free-grace of god , to choke the sweet comforts of man in the holy spirit , and oppresse christian liberty , and bring us into spirituall bondage , which christ by his precious death hath freed us from , gal. 5.1 . the third inconvenience . as in this their impious doctrine they shew themselves manifest enemies to the grace of god tendered to us in christ , by interposing their owne righteousnesse of workes with the righteousnesse of faith , and so make the death of christ of none effect ; gal. 2. 21. if righteousnesse come by the law , then christ is dead in vaine : so are they no lesse injurious to christian men , that beleeve in him for life and salvation , whom they leave in a doubtfull distrust of gods favour , and of their salvation ; contrary to the word and will of god , and right institution of the apostolicall doctrine . whereas our new school-men of late , to maintaine this said wicked point of doctrine , doe object unto us , that wee rather leave mens consciences uncertaine ; for as much as if life ( say they ) were not a due reward , it were uncertaine : and now for as much as a due debt is certain , and mercy and favour is uncertain ; therefore ( say they ) wee leaving mens consciences to the mercy of god , doe leave them in a doubtfull uncertainty of their salvation . to this i answer , that due debt , if it be proved by the law duly deserved , it must be certaine ; but if the law shall prove it imperfect , or unsufficiently due , then it is not certaine , neither can there be any thing duly claimed . now , as touching mercy , so long as it remaineth secret in the prince of life christ jesus , and not knowne to his subjects that beleeve and obey him , so long it is uncertaine ; but when this mercy shall be openly published by proclamation , esay 55. 1 , 2,3 . ioh. 7. 37. revel. 22. 17. let him that is athirst , come . and whosoever will , let him take of the water of life freely : ratified by an oath and a promise , that by two immutable things , in which it was impossible for god to lye , we might have a strong consolation , heb. 6. 17 , 18. confirmed by his last will and testament , established in bloud , that the promise of pardon and forgivenesse of sinne may be sure to all that beleeve ; for a mans testament is of force after a man is dead , heb. 9. 17. and sealed inwardly by the spirit to the conscience , rom. 8. 16. and outwardly by the sacrament of baptisme , and the lords supper ; which are to us that beleeve , as the rain-bow was to the old world , a token that god will destroy the world with water no more , gen. 9. 14 , 15 , 16 , 17. so god hath sworne to us in his sonne , that hee will not be wroth with us , nor rebuke us ; for the mountaines shall depart , and the hills be removed , but my kindnesse shall not depart from thee , neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee esay 54. 9 , 10. for i will be mercifull to their unrighteousnesse , and their sinnes and their iniquities will i remember no more , heb. 8. 12. then this mercy remaineth no more doubtfull , but ought firmly to be beleeved of every faithfull subject to king jesus . therefore saint paul , to establish our hearts in this assurance , and so to give a full answer to this doubt , in his epistle to the romanes doth teach us , saying , and therefore of faith , that it might bee by grace , to the end the promise might be sure to all the seed ; not to that onely which is of the law , but to that also which is of the faith of abraham , who is the father of us all , rom. 4. 16. now it was not written for his sake alone , that it was imputed to him ; but for us also , to whom it shall be imputed , if wee beleeve on him that raised up iesus our lord from the dead ; who was delivered for our offences , and was raised againe for our justification , vers. 23 , 24 , 25. meaning hereby , that workes have nothing to doe in this case of justifying ; and noteth the reason why , for then our salvation should never be certaine , but stand in a doubtfull wavering ; because , in working , we are never certain whether our workes and deserts be perfect and sufficient in gods judgement yea or no : and therefore ( saith saint paul ) to the intent our salvation should be out of doubt , and certain , it standeth not of works , in deserving ; but of faith , in apprehending ; and of gods free grace , in promising life and salvation through jesus christ our lord . the fourth inconvenience . as in this their sinister doctrine they break this principle of christian religion , which saith , that a man is justified by faith without workes , rom. 3.28 . so again it breaketh another principle , namely , that to the word of god neither must we adde nor take from it , deut. 4.2 . for this rule being granted , that nothing is to be added to gods word nor taken from it , then have these men done wickedly , in adding ( as they doe ) to gods word ; for whereas gods word limiteth to our justification no condition but faith , ( saint paul speaking to the cruell jailor that beat the apostle , demanding of him in the bitternesse of his spirit , sirs , good sir , what must i doe to be saved ? replied , beleeve ( saith he ) on the lord iesus christ , and thou shalt be saved , and thine house . and they spake unto him the word of the lord , and to all that were in his house . and he took them the same hour of the night , and washed their stripes , and was baptized , hee , and all his straight-way . and when hee had brought them into his house , he set me at before them , and rejoyced , beleeving in god with all his house . act. 16. 30,31,32 , 33,34 . ) these justiciaries doe adde thereunto divers and sundry other conditions besides , and such as the word of god precisely excludeth , as hope , charity , works of mercy to the poore needy brethren , the sacrifice of the masse , the worke of the priest ex opere operato , auricular confession , satisfactions , meritorious deeds , or any other qualities or qualifications , or acts of humiliations , which are laid down as causes to be annexed unto the bloud of christ in point of justification : these things all true beleevers now esteeme them , with st. paul , filth and dung , that they may gain christ , and be found in him , not having their own righteousnesse , which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith . phil. 3. 8,9 . and thus much concerning the doctrine of faith and justification ; whereby it may appear , to what horrible blindnesse and blasphemy the church of rome is now fallen , where this kind of doctrine is not onely suffered , but also publikely professed , with speaking against faith , thus blaspemously dare say , fides illa , qua quis firmiter credit , & certo statuit propter christum sibi remissa esse peccata , seseque possefsurum vitam aeternam , non fides est , sed temeritas ; non spiritus sancti persuasio , sed humanae audaciae praesumptio : that is , that faith whereby a man firmly beleeveth , and certainly assureth himselfe that for christs sake his sins be forgiven him , and that he shall possesse eternall life , is not faith , but rashnesse ; not the perswasion of the holy spirit , but presumption of mans boldnesse . ex lindano in epitome doctrinae evangelicae . this relation , as farre as it is mr. foxes , is truly word for word set down , unlesse some doubtfull phrase were explained by the writer , for the benefit of the curteous reader , and hath ( excepting the explanations ) been seven times publikely printed by publike authority . mr. foxes touchstone , to know truth from error , by certaine principles and generall verities , grounded upon the truth of gods word . the first principle . as sin and death came originally by the disobedience of one , to all men of his generation by nature ; so righteousnesse and life cometh originally by the obedience of one , to all men regenerated of him by faith and baptisme . rom. 5. chap. ioh. 3.5 . ii. the promise of god was freely given to our first parents , without their deserving , that , the seed of the woman should breake the serpents head . gen. 3.15 . iii. the promise was given freely to abraham , before hee deserved any thing , that , in his seed all nations should be blessed . gen. 12.3 . compared with gal. 3.8 . iv. to the word of god neither must wee adde , nor take from it . deut. 4.2 . v. hee that doth the works of the law , shall live therein . levit. 18. gal. 3.12 . vi . accursed is hee which abideth not in every thing that is written in the book of the law . deut. 27. gal. 3.10 . vii . god onely is to be worshipped . deut. 6. luke 4. viii . all our righteousnesse is like the defiled or polluted rags . esay 64. 6. ix . in all my holy hill they shall not kill nor slay , saith the lord . esay 11.9 . x. god loveth mercy and obedience more than sacrifice . hos. 6.6 . 1 sam. 15.22 . xi . the law worketh anger , condemneth , and openeth sin . rom. 3.20 . xii . the end of the law is christ for righteousnesse to every one that beleeveth . rom. 10. 4. xiii . whosoever beleeveth , and is baptized , shall be saved . mar. 16.16 . xiv . a man is justified by faith , without workes ; freely , by grace , not of our selves . gal. 2.16 . ephes. 2.8 . xv . there is no remission of sins without bloud . heb. 9.22 . xvi . whatsoever is not of faith is sinne . rom. 14.23 . without faith it is impossible to please god . heb. 11.6 . xvii . one mediatour between god and man , christ jesus . 1 tim. 2. 5. and hee is the propitiation for our sinnes . 1 ioh. 2.2 . xviii . whosoever seeketh in the law to be justified , is fallen from grace . gal. 5.4 . xix . in christ be all the promises of god est & amen . 2 cor. 1.20 . xx . let every soule be subject to superiour powers . rom. 13. 1. giving to cesar that which is cesars ; and to god , that which is gods . mat. 22.21 . these principles , and infallible rules of the scripture , as no man can deny , so if they be granted , the doctrine then of the popes church must needs be found not to be catholike , but rather full of errors and heresies . fox , in the book of martyrs , tom. 1 : pag. 22 these are recorded , and have been seven times publikely imprinted . soli deo gratia . finis . notes, typically marginal, from the original text notes for div a40368e-320 rom. 7. 4. object . answ. object . answ. object . answ. rom. 7.25 . rom. 7. 7. object . answ. object . answ. object . answ. mat. 5. luk. 6. rom. 5.1 . gal. 2.20 . object . answ. a comment on the eleven first verses of the fourth chapter of s. matthew's gospel concerning christs temptations delivered in xii sermons at st. clements, eastcheap, london / by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40659 of text r31517 in the english short title catalog (wing f2421). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 189 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40659 wing f2421 estc r31517 12034104 ocm 12034104 52861 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40659) transcribed from: (early english books online ; image set 52861) images scanned from microfilm: (early english books, 1641-1700 ; 1010:19) a comment on the eleven first verses of the fourth chapter of s. matthew's gospel concerning christs temptations delivered in xii sermons at st. clements, eastcheap, london / by tho. fuller ... fuller, thomas, 1608-1661. [14], 188 p. printed by ja. cottrel for george eversden ..., london : 1652. reproduction of original in the union theological seminary library. eng jesus christ -temptation -sermons. bible. -n.t. -matthew iv -sermons. a40659 r31517 (wing f2421). civilwar no a comment on the eleven first verses of the fourth chapter of s. matthew's gospel, concerning christs temptations. delivered in xii. sermons fuller, thomas 1652 33299 123 100 0 0 0 0 67 d the rate of 67 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-09 tcp assigned for keying and markup 2002-10 spi global keyed and coded from proquest page images 2002-11 john latta sampled and proofread 2002-11 john latta text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a comment on the eleven first verses of the fourth chapter of s. matthew's gospel , concerning christs temptations . delivered in xii . sermons , at st. clements eastcheap , london : by tho. fuller , b. d. and minister of waltham-abbey in essex . london , printed by ia : cottrel , for george eversden , at the golden ball in aldersgate-street . 1652. to the right honorable , and truely religious , the lady isabella , countess of northampton . madam , some , at the first sight , may much admire what iacob meant , in sending so mean a present to so mighty a person as ioseph , the governour of egypt : a little balm , and a little honey , spices , and myrrhe , nuts , and almonds . for , as the quality of most of them was not costly , so their quantity ( a little of either ) was not considerable . the same exception lies against my presenting this small treatise to your hohonour . zoar , is it not a little one ? and the composure thereof so plain and homely , that it is not worthy the notice , much less the patronage of your ladiship . but for iacob , all is answered in three words : they were the best frvits of the land . indeed , as canaan was a country plentiful with provisions for self-subsistence ; so it was but barren of barter with forraign lands ; chiefly , because god intended it for an entire place in it self , and not to mingle either merchandise or manners with other nations . the same in effect i alleadge in mine own excuse , that this is the best expression of thankfulness , that my present condition can afford ; and my meanness is not capable in any other way to deserve the least of those many favors which your honour hath conferred upon me . and as iacob sent so small a quantity of each kinde ( not because he grutched greater proportion thereof , but ) conceiving a greater bulk would rather be more wearisome to the bearers , then welcome to the receiver : i , in like manner , ( who could have more , not better ware in this work ) to avoid tediousness , have purposely shortned the same . and although your honour shall not ( as in iacob's present ) finde honey here , ( which was never offered to god in any sacrifice ) i mean , though in this treatise there be no luscious , & palate-pleasing wit and eloquence , yet i assure your ladiship ( if daigning to read it ) that you will meet with balm ( and that of the best kinde , from gilead ) therein ; the true comfort and consolation , which we may gather to our selves in all our temptations , from christs here triumphing over satan in the wilderness . be pleased therefore , madam , favourably to accept the fruits of my weak endeavours . but why speak i of the the fruits , whilst i remember a pleasant passage , acted by the simplicity of a poor spaniard ? when a father of the inquisition sent unto him for some pears growing in his hort-yard , poor man presently pluckt up the tree , fruit , root , and branch , and presented it unto him . what , sudden fright , and servile fear , to prevent danger , made him to over-do , in his willing unwilling compliance with that churlish and cruel inquisitor ; that , my real respect , and cordial gratitude , doth cheerfully perform , in my addresses to your honor , one of the most civil of your greatness , as courtesie is the truest badge of ancient nobility . i desire , that not onely the leaves , buds , blossoms , green , ripe fruit i can bear , be presented to your ladiship , but could wish that the whole tree were worthy of your honours acceptance . the good lord of heaven croud all happiness on your self and noble lord in this life , and crown you both , with that hopeful posterity which in due time he may bestow upon you , with eternal happiness hereafter . the daily prayer of your honours , in all christian service , tho. fuller . to my constant auditors at st. clements eastcheap . it is spoken of noah in the plural , ( what is said in the singular of others ) that he was perfect in his generations ; because he lived in one generation before , and another after the flood . a sermon preached , serveth but an auditory ; a sermon printed , auditories ; and ( if pious in it self ) not onely the present , but ensuing age , may partake of the profit thereof . it was the wish of job , oh that my words were printed in a book ! meaning the ancient printing , ( opposite onely to speaking ) which is a maiden , sole , and single , useful chiefly for the continuance of the original : but had the mystery of modern printing , ( opposed also to writing ) which is a mother , fruitful with the propagation of many copies at once ) been extant in his age , job no doubt would have enlarged his wish thereunto , as not onely the surest means to keep , but swiftest to communicate his minde and meaning to posterity ; the main motive , with me , to publish my present pains : hoping , in some degree , they may prove not unuseful to such as peruse them . if any say , these are not the sermons you preached unto us , because there is much contracted in the press , of what you enlarged in the pulpit ; let them know , the hand , when the fist is closed together , is the same with the same hand , when the fingers were stretched forth , and palm thereof expanded . indeed satan is justly taxed in this * treatise , for curtailing scripture , and leaving out words of consequence in his alleading thereof : but i cannot be justly censured , if omitting , inserting , transposing , altering , and chiefly abridging what i preached ( making a decoction of sermons into a comment , and therfore boiling them down to a fifth part ) for , being mine own , i may order them as i am advised for my best conveniency . yet why call i them mine , which formerly were god's , and yours , as now they are the whole world's ? god's , by whose assistance they were composed , on whose word grounded , at whose glory aimed . yours , as first intended for your instruction , delivered to your attention , digested ( i hope ) by your meditation , and now published for your further edification . to conclude : it is as generally as confidently reported of the ancient british ( now the welsh ) nation , that they never ran away in battel , till their general or leader first forsook them . oh that we might demean our selves valiantly in our christian warfare , until christ , our captain , desert us ; which will never come to pass , seeing we have both his faithful promise of assistance , and cheerful precedent of his valour , foiling of satan in this his remarkable combate . to the protection of which blessed saviour , you are commended , by yours to his power , tho. fuller . christ's first temptation to despaire . sermon i. matth. 4.1 . then iesus was led of the spirit into the wilderness , to be tempted of the devil . the eleven first verses of this chapter containe the most glorious combat that ever was fought on earth , if we seriously consider , 1. the eminencie of the persons ; generals seldom fight duels as here ▪ the prince of peace against the prince of da●kness . 2. the spaciousness of the place , the wilderness , where they were not pent and confin'd by intruding spectators , but had rehoboth ▪ elbow-room , each of them to exercise their activity to the utmost . 3. the concernment of the cause , no less then the salvation or damnation of the elect. had satan worsted christ in this combate , he had defeated the salvation of mankinde . 4. the length and fierceness of the fight , * fourty dayes ; long battels are seldome hot , hot battels are seldome long ; this was both . lastly , the clearness of the conquest ; the success of some fights hath been in such a twilight , that after the battel ended with the swords of souldiers , they have been begun with the pens of historians , disputing who got the better ; so equally hath the victory been divided betwixt them : but here the devil was quite routed , forsook the field , & after left our saviour sole conqueror , and the angels hitherto the invisible spectators of the fight , were afterwards witnesses of his victory , yea attendants on his triumph ; they ministred unto him . we will take the words of the text as they lie in order . then . then ? when ? immediately after the ending of his baptizing , and immediately before the beginning of his preaching , vers. 17. then began iesus . in spiritual feasts , it is no bad manners for the entertainer to cut for himself before he carve for his guests . the first doctrine concerns ministers . such as intend to enter into the ministery , must expect temptations . it is an expression reported and approved by master perkins , that four things make a divine , ( to the first three i concur chearfully and willingly ; to the fourth and last i consent fully , but sadly ) namely , reading and meditation , prayer and temptation . the second doctrine is general to all christians . after a more then ordinary elevation of thy soul in grace , suspect and expect a sudden temptation . as sure as the valley attends on a hill in nature ; so after an height of holiness in thy soul ( too fine ware to have much measure of ) beware a depression , concavity , and hollowness of a temptation . i speak not this to make any good christians fearful , but all watchful ; not any to despair , but all to be discreet . you ministers speak much of temptations , it is a great topick in your sermons : but for my part ( saith many a man ) i never had temptation as yet , and know not what belongeth thereunto . it is too too suspicious , that the great work of conversion is not as yet sincerely wrought in thy heart , and satan needs not besiege that soul with temptations , which is already in his peaceable possession ; but if thou beest truly converted , how old soever , thou art young enough to be tempted . a country-man riding with an unknown traveller ( whom he conceived honest ) over a dangerous plain ; this place ( said he ) is infamous for robbery : but for mine own part , though often riding over it early and late , i never saw any thing worse then my self . in good time , replied the other ; and presently demanded his purse , and robbed him . brag not that thou never hast had a temptation ; it may surprise thee in that very instant wherein thou boastest that thou wert never tempted . wherefore , be not high-minded , but fear . was led into the wilderness . let this qualifie the harshness of the phrase , mark 1.12 . the spirit driveth him ; but how ? not as a ship is driven by a tempest , not as the horses and chariots driven by iehu , furiously : but , to joyn matthew and mark together , he was led-driven , by a mixt motion : led , there is willingness ; driven , a kinde of violence : led , there is freedom ; driven , there is force . the sum is this : an efficacious impression from the spirit met in christ with a voluntary condescention thereunto , and susception thereof . i see then no cause of cavil , that effectual grace , when it works irresistibly on the soul of a convert , must needs prejudice and destroy the liberty thereof . i may say in such a case , a man is led-driven to repent , led-driven to believe : parallel whereunto , i may say , he doth come-drawn to repent , according to christ's expression , ( ioh. 6.14 . ) no man cometh unto me , except the father , who hath sent me , draw him . sic ●uvat trabi : a pleasing force entertained by mans freenes ; led and driven . the doctrine is this : such as do not rashly run themselves into a temptation , but are led into it by divine providence , may with christ confidently expect a comfortable issue out of it . now they run into a temptation , who leave their calling to meet it : they are led into a temptation , who go on in their vocation , and a temptation encounters them ; so that ( because they may not go back in their calling ) they must either go over it , or under it , or thorow it . now a man in his calling , is twice as strong to resist the temptation , as one out of it . a fish is twice as strong in the water , as on the shore ; but a four-footed beast is twice as strong on the land , as in the water . the reason is , because the water is the proper element of the one , and earth of the other . thy calling is thy element , wherein thou art most able to resist temptation . when esau came against him , ( gen. 32.9 . ) iacob with two excellent arguments importun'd gods protection : one from gods command , thou saidst unto me , return into thy country : the other from his promise ; thou saidst unto me , i will deal well with thee . both these reasons mayst thou enforce upon god to preserve thee , when a temptation assaults thee in thy calling : his command , six days shalt thou labour ; his promise , that he will keep thee in all thy ways , ( whereof thy calling is , next the serving of god , the highest : ) and thou mayst comfortably presume that he will either remove the temptation , or make thee victorious over it . use 1. to confute such who on the proud opinion of their strength hollow in the ears of a sleeping temptation , and tempt it to tempt them ; dealing therewith as asahel with abner , ( 2. sam. 2. ) abner would willingly have declined the fighting with asahel ; but the other prosecuted , yea persecuted him to fight , and was slain by him . some temptations may be said to have no minde to meddle with us , but that our pride and business must be tampering with them . we should not be so forward , if we considered how hard a thing it is to get out of a temptation . we usually say , such a man is run into debt : but if afterwards he hap to pay his engagements , we say not that he is run out of debt , but he is crept out of debt . swift may the motion be into a temptation , but slowe the recovery out of it . into the wilderness . i observe , solitariness is most advantageous for the devil to tempt us . therefore christ sent always his disciples by two's , when to preach , luk. 10.1 . when to fetch the colt , matth. 21.1 . when to bespeak the room for the passeover , mark 14.13 . and this perchance was one reason why christ in the choice of his apostles and disciples pitch'd on an even number , twelve of the one , and seventy of the other ; that if he should have occasion to sub-divide them , they should fall out into even couples , and no odde one to lack a companion . however , no place comes amiss to the devil to tempt in : paradise , where he tempted our first parents : a palace , where he tempted david with pride , in numbering his people : an upper room , where he tempted iudas to betray christ : the congregation , ( the apostles being present ) where he tempted ananias and sapphira to tell a lye . but satan is in his throne , most potent and powerful in a solitary place , in the wilderness . what was the devils design in tempting of christ ? he had a double designe . 1. if possible ▪ to wound him with sin , which if he had effected , he had frustrated the salvation of mankind , satan knowing he could not save others , who sinned himself . seeing satan must needs know already that christ was the son of god , why would he adventure on a labour in vaine , seeing it was impossible to make him sin ? iam. 1.13 . ) god cannot be tempted with evil . now satan must needs know that christ was the son of god , by what he had seen and heard ; he had heard gabriels salutation to the virgin mary ( luk. 1.35 . ) that holy thing which shall be born of thee , shall be called the son of god : the angels singing to the shepherds ( luk. 2.11 . ) to you is born a saviour , which is christ the lord . the prophecie of simeon ( luk. 2.34 . ) plainly describing him for a saviour ; yea , satan had seen the spirit of god descending on him as a dove ( mat. 3.16 . ) and god owning him from heaven , for his welbeloved son . all these observed by satan , must needs infallibly inform him that christ was the son of god , and therefore it was a wonder that the devil would tempt him . all these did only amount to vehement suspitions , whereby satan might probably conjecture , but could not certainly conclude him the son of god . i mean , thus he could not hereby collect , that christ was the second person in the trinity incarnated , assuming mans flesh and nature upon him . he knew him to be the son of god by grace and adoption , such an one as david and other men were , and a most eminent person in piety and holiness : he knew also that he was the redeemer of israel , such as moses , ioshua , and the rest of the judges were : all of them saviours of their people by temporal deliverances from their enemies : but he knew not certainly ( though he shrewdly suspected ) that he was the only son of god by eternal generation , and who by his death and passion should save mankind from their sins . wherefore the devil did not wholly despaire , but tempted christ with some probability of success . this first design , i may call it the devils forlorne hope , which he himself ( almost ) despaired would take effect . the second was his reserve , which was to vex our saviours soul with suffering an affliction . if righteous lot ( 2 pet. 2.8 . ) dwelling among the sodomites , in seeing and hearing , vexed his soul from day to day with their unlawful deeds ; surely it not only grated the ears , but grieved the heart of christ to hear the devil lye so impudently , blaspheme god so presumptuously , quote scripture so perfidiously , and apply it so mischievously . what was gods intent in leading christ to be tempted ? that he gaining an experimental knowledge of temptations , might sympathize the more affectionately with us in our temptations , heb. 4.15 . for we have not such an high priest who cannot be touched with the feeling of our infirmities , but was in all points tempted as we are , yet without sin . why did god suffer saint paul , 2 cor. 1.8 , to fall into a desperate sickness and escape it , but chiefly that he might , verse 4. comfort others in trouble , by the comfort wherewith himself was comforted in god ? and for the same reason suffered christ to be tempted . i wonder why papists assigne such and such diseases , to such and such saints to cure them : as soare eyes to saint blaze , the tooth-ach to saint appollonia . was it not because ( perchance we shall give a better reason for the papists therein , then they can give for themselves ) these saints when living were affected with these infirmities ? which makes them more compassionate to such as suffer the same maladies . but whatsoever thy paines be , make thy application by prayer to christ , who will experimentally pity thy condition . art thou hungry ? he was hungry , mat. 4. thirsty ? he was thirsty , ioh. 4. weary ? he weary , mat. 27. tempted ? he was tempted , as in the text . by a barbarous and ancient custome , all the goods of shipwrackt men were escheated to the crown , and so the poor merchant was stript out of the raggs of his estate , which the modesty of the windes and waves had left him . but when king richard the first himself had been on the sea neer sicily , like to be drowned , he recalled those customes , making provision that the propriety of those goods should still be preserved to the right owner . christ hath been tossed in a tempest of temptation , and knows what belongs to the trouble thereof . let us pray to him with confidence in all our distresses , assured that out of the bowels of his experimental compassion , he will have the more mercy upon us . christs first temptation to despaire . sermon ii. matth. 4.2 . and when he had fasted fourty days and fourty nights , he was afterwards an hungry . it was the constant practice of our saviour , after some eminent act was performed by him , or extraordinary honour conferred on him , presently to cloud himself in obscurity . he had in such cases , three general retreating places . 1. a mountaine . 2. a ship . 3. a wilderness . when he had fed five thousand with five loaves , mat. 14.23 . he went up into a mountain alone to pray . when he had fed four thousand with seven loaves , mat. 15.39 . then he sent away the multitude and took ship . when he had raised lazarus to life , ioh. 9.54 . he went thence into a country neer to the wilderness . if importunate popularity would press after christ , it should clamber up a mountaine with paines , or saile on the sea with peril , or seek him in a wilderness with difficulty . how contrary is this to the practice of most men ! when they have done any thing which they conceive fine and gallant , above the standard of ordinary men , then they love to appear in publike , and present themselves to the view of others . as to eclipse himself was christ's custome , when any eminent act was done by him ; the same was his practice when any extraordinary honor was conferred on him : thus lately dignified to the eys & ears of the beholders with a sight and voice from heaven , he pr●sen●ly retreated into the wilderness , where when he had fasted fourty dayes and fourty nights , he was afterward an hungry . the words containe the through-fast of christ . wherein observe , 1. the depth thereof , a total abstinence : luke saith he eat nothing . some criticks will carp hereat , how could a negative terminate an act ? but the meaning thereof is this ; he eat not at all . 2. the bredth thereof ; he fasted daies and nights : hence we gather christ watched all night ; otherwise it is senseless to say those fast that sleep , seeing none can eat and sleep together . and no wonder if christ watched by night , being to do with the divel , who , r●v. 12.10 . accuseth us before god day and night . 3. the length of his fasting , fourty dayes and nights , in imitation of moses and elias fasting as long ; the one at the institution , the other at the restitution of the law , as christ at the beginning of the gospel . four principal reasons may be assigned of christs fasting . first , because he was in a solitary place , where no food was afforded . secondly , because as adam began mans ruine with eating , christ would begin mans repairing with abstinence . physitians commonly cure by the contraries , and prescribe fasting to surfets . thirdly , because christ was immediately to begin his ministery ; and fasting was the solemn initiation into that office . thus when paul and barnabas were separated for the work of preaching , then fasted they , and prayed , and laid their hands on them , and let them go , act. 13.3 . and i understand , so much the presbyters retaine of the primitive customs , that they observe a fast on their day of ordination of ministers . fourthly , because christ was to cope with and encounter one of the subtillest , sullenest , and stubbornest of all devils ; whereof there is a kinde , matth. 17.21 . a kinde that goeth not out but by fasting and prayer . whether is the popish lent fitly founded on the imitation of christs fasting forty days ? no : christs actions as god , and as god-man ( such was this his fasting ) are for our instruction , not imitation ; only his example as meer man , must be followed by us : thus , mat. 11.29 . learn of me ( not to still the winds and waves with a word , not to cure diseases and cast out devils , not to fast forty days , but ) to be meek and lowly in heart . 2. christs fast was a total abstinence from meat ; the popish lent is only an exchange of the shambles for the fish-market ; they abstaine from flesh , and feed on fish ; which fish is also termed flesh in the language of the apostle , 1 cor. 15.37 . another flesh of fishes . and be it reported to palate-men , whether such fishes which approximate most unto a carneous matter , be not more pro●ocative to wantonness then flesh it self . 3. christ's fasting was done in all humility , whilst the proud opinion of merit is annexed to their lent : which lent how it first came and afterward encreased , is worth our observation . first , the primitive church kept but one day in commemoration of christs fasting . secondly , the montanists , being hereticks , first mounted it to full fourteen dayes fast . thirdly , the orthodox christians ( disdaining that they should out-do them in point of abstinence ) brought it up to fourty dayes . fourthly , the clergy afterwards , to reach a note above the rest , hightned it to fifty dayes . fifthly , the monks , to have a querk above their fellows , swelled it to sixty . sixthly , the fryers , to appear above all , made it seventy . lastly , there was a designe of some to make it eighty , ( such would not follow christs example , but out-run him ) had not the pope in policie retrenched them , and fixed it on fourty days . however , though the popish lent be not justly founded on christs example , yet on this occasion we may naturally raise this doctrine ; christians ought to set aside some seasons for fasting . physicians , by rules of health , will perswade a natural fast : politicians , by reasons from wealth , a civil fast : divines , by arguments from piety , a religious fast . and if a threefold cable will not hold you , what will prevail on your practice ? first , the physician . tell me , ye londoners , since suppers have generally been disused in this city , i mean with such whose work onely is to over-see , ( otherwise the hard labourer is worthy as of his hire , so of his supper ) cannot you ride as fast , run as far ? are not your faces as clear , your feet as strong , your whole body as able and active for all purposes and intents , as ever before ? secondly , the politician . consider the situation of our country : zebulun's blessing agreeth unto it ; it is a haven for ships . mariners and fisher-men must be maintained as well as others . indeed , one scripture saith , the earth is the lords , and the fulness thereof : but another saith also , the sea is his , and he made it ; and we may and must feed on what it affords . besides , statists by such fasts preserve the stock of flesh . by the levitical law , in a birds nest the young ones were not to be killed with the dam : but , should not some such fasts be seasonably observed in england , pigs would be killed with swine ; calves with kine ; lambs with sheep ; the new store destroyed with the old stock ; to the great loss of the common-wealth . thirdly , the divine perswades a religious fast ; that men with s. paul , 1 cor. 9.27 . may beat their bodies down , and keep them in subjection ; that so the body being subject to the soul , soul and body may the better be subject unto god in religious duties . but in the great variety of ages , climates , and constitutions , it is impossible to give rules how long men should fast . take this general direction : so diet the steed , that it may neither kick and cast the rider , nor tire under him in going his journey . rom. 13.14 , take no thought for the flesh , to fulfil the lusts thereof ; but take order to fulfil the labour thereof . now let thy fasting have these three qualities ; sincerity , humility , and moderation . 1. sincerity , it is a mock-fast , to abstain from meat , and not from sin ; to scruple the eating of a crust , and in the mean time ( psal. 14.4 . ) by oppression to eat up gods people as if they were bread : arrant hypocrisie , to be squeamish to swallow a crum , and in the mean time to devour widows houses : not to taste a drop of wine , and yet in the mean time ( rev. 17.2 . ) to be drunk with the wine of fornication . secondly , humility ; otherwise popish superstitious fasts are good onely to fill the bowels with winde , and the heart with pride . lastly , moderation . this ( will some say ) might well be spared ; seeing you have seen amongst protestants as few fair faces spoiled with over-much fasting , as silk stockings worn out at the knees with praying . i confess the accident rare , but sometimes it happeneth ; and i could name a noble lady , whose religious life is lately printed , who some hours before her death , being in perfect minde and memory , called for a cup of wine , and spake to her kinswoman , if god ( said she ) restore me to my health again , i will never mascerate my body so much , to disable it , as i have done with my fasting . moderation therefore must be used therein . before we come to christs being an hungred , observe a second miracle in the text : as it was a wonder that for fourty days christ eat nothing ; so was it , that during that time nothing eat christ , considering the company he had , mark 1.13 . and was tempted of satan ; he was also with the wilde beasts . now what was it kept christ from their violence ? even his innocence , and that character of soveraignty which god had stamped on him : bucephalus could be back'd by none but by alexander , to whom the horse willingly submitted himself , and whence philip his father presageth that his son would become monarch of the world . the wilde beasts owned christ for their lord and master , dominum cognoscite vestrum ; and therefore offered no injury to him . thus afterwards , the ass-colt whereon never man sate before , luke 19.30 . quietly carried our saviour . if therefore the creatures start from their wonted obedience unto thee , reflect on thine own sins as the principal causes thereof . one who had been undutiful to his father , complained of the badness of his own son : none ( saith he ) hath had so graceless a childe as my self . to whom his son , with more truth then wit , more wit then grace , replied , yes , my grandfather had . when thou complainest that never master had such undutiful servants in the creatures as thou hast , such barren earth , such unwholesome air , such curst kine , such resty horses ; might not these dumb creatures ( if borrowing a mans voice ) return unto thee , yes , thy master hath ? god hath as rebellious a servant in thy sinful self . sure i am , christs innocence commanded the wilde beasts into obedience ; muzled the bears mouth , brake the tygers teeth , blunted the boars tusks , pared the lions paws ; onely the devil , that lion , after fourty days fasting , adventured to seize on him . and afterwards he was an hungred . three principal reasons may be alleadged for christs hunger . first , because he was now to leave the wilderness , and come into a country that afforded plenty of food : god therefore , who had formerly tied up his appetite , now let it loose again . the second reason , to shew you the truth of his humility . his fasting so long , spake him god ; his being hungry afterwards , spake him man : his fasting , and being an hungry afterwards , spake him god-man , and a fit mediator . the third reason , to toll on the devil to tempt christ with some hope of success , that so satans shame and confusion might be the more , when overcome . christs being an hungry in some sort tempted the devil to tempt him , and inspirited satan with some probability of conquest : for satan before was almost out of heart at the long miraculous fasting of christ ; onely one thing comforted him , that moses and elias fasted as long , and yet were but meer men , iam. 5.17 . subject to like passions as we are . this , i say , kept satan in heart , that notwithstanding christ's long fasting , he might be subject to sin ; and when he found him an hungry , his hope was doubled , that all was his own ; which made him tempt christ with the more confidence . from christ's hunger at last , after so long fasting , we conclude , men cannot conclude the constant tenure and continuance of their souls , from some extraordinary acts by them performed . men sometimes are enabled by god to go beyond themselves , and are raised in some kinde of performances to so high a pitch , that they can never reach it afterwards . but if this good temper should stay with them some terme of time , he cannot thence truely infer a perpetuity of that condition . one may be chaste fourty days together , and not feele the least motion to lust ; yet afterwards be wanton . one may be patient fourty days together , and not finde the least provocation to passion ; yet afterwards be immoderately angrie . god's spirit may vigorously quicken thee for a time , and then leave thee to thy self : i say , he may then leave thee to thy natural and moral , as here he left christ to his natural infirmity ; who , after fourty days fasting , was afterwards an hungrie . christ's first temptation to despaire . sermon iii. matth. 4.3 . and when the tempter came to him , he said , if thou be the son of god , command that these stones be made bread . before we come to the words , three questions must first be propounded and answered . 1. how could satan be properly said to come , at the end of fourty days , when christ ( luk. 4.2 . ) was all that time tempted by him ? satan discharged at christ to and again , haunting him like the fits of an intermitting ague ; alternately and frequently iterating his coming , departure , and return : but now at last he came with a witness to give him three parting-thrusts with all his skill and strength . 2. in what visible shape did the devil appear ? because the text sa●th , he came ; which properly signifies some corporal access . indeed divines collect so much from that word ; but perchance they lay more weight thereon , then it can well bear : for we read , mat. 13.19 , then cometh the wicked one , and catcheth away that which was sown in their hearts : yet satan in no bodily shape , but by inward suggestions , stealeth the word from us . such as conceit the devil tempted christ in the shape of a pharisee , ess●● an ▪ or some strict ( pretended holy ) mortified order amongst the jews , have onely fancie for their foundation . but we must be contentedly ignorant in what bodily shape satan made his approach , seeing god hath not acquainted us with the certainty thereof . 3. how came satan to know christ was an hungred ▪ if i be an hungred i will not tell thee : it being utterly improbable that christ made any complaint of his hunger to the devil . mans natural imperfections are easily discovered by his prying eyes , who being an excellent anatomist , knew all inward and outward symptomes of hunger , by the sudden change in his bowels , stomack , face , looks , &c. haply confirmed by christ's outward gestures , seeking to finde some food in that place ; whence satan took the hint of his temptation . 1. satan knows how and when to lay his baits for the best advantage . how for the manner , 1 pet. 5.8 . he walketh about , seeking whom he may devour . walketh about , not onely in relation to the whole world , which he compasseth , iob 1.7 . but also in respect of the particular person whom he tempteth . an enemy , before he besiegeth a city , surroundeth it at distance , to see where the wall is the weakest , best to be battered ; lowest , easiest to be scaled ; ditch narrowest , to be bridged ; shallowest , to be waded over ; what place is not regularly fortified ; where he may approach with least danger , and assault with most advantage . so satan walketh about , surveying all the powers of our souls , where he may most probably lay his temptations : whether our understandings are easier corrupted with error , or our fancies with levity , or our wills with frowardness , or our affections with excess , &c. he knoweth also when to lay his baits , ier. 8.7 . the stork knoweth his appointed time ; and the turtle , and the crant , and the swallow , observe the time of their coming ; namely , when most seasonable for their advantage : but satan , this vultu●e , or bird of prey , is more knowing then all of them in this kinde . what month in the yeer , week in the month , day in the week , hour in the day , it is best to bring his tem●pt●tion . indeed , those four birds divide the yeer betwixt them ; the swallow coming in the spring , the s●ork ( as i take it ) in the winter , &c. whilst this wilde ha●py comes all times of the yeer ; no season is unseasonable to him , wherein he can get advantage . let us be careful to fortifie our selves against the assaults of satan ; especially let us watch against that time unknown to us , when ( luke 22.53 . ) the hour and power of darkness shall meet together . how many people are there , servilely and superstitiously afraid of this following eclipse ! they afright themselves with fear , what dismal effects are portended thereby : but where is that man truely affected with the taking notice of , and making defence against the time , when the devils temptations taking advantage of our sins , shall hide the sunshine of gods favour from our apprehensions ? now chiefly provide against two times . first , after thou hast been guilty to thy self of totally omitting , or perfunctorily performing of prayer : for then satan discovers a breach in thy soul , and will assault it . secondly , at the hour of death , when his rage is the greatest , because his raign is the shortest : who like a bad tenant , having a lease ready to expire , without impeachment of waste , cares not what havock he makes , because not tied to reparations . the tempter . the devil is the tempter paramount . there be other tempters , the world , the flesh , wicked men ; but all these are subservient to satan , who in them and by them driveth on his designe of temptation . but this tempter never before nor since took such a task in hand , as here to tempt christ . fiery darts ( eph. 6.16 . ) can make no impression where they meet not with combustible matter : granado's , if cast on a castle all strongly arched over with stone , do small execution : so here , satans temptations took no effect in christ , because finding no party to comply with him . ioh. 14.30 . the prince of this world cometh , and hath nothing in me . though christ was all in all , yet satan found nothing in him , namely for his purpose ; no corruptions to be tinder to his fiery temptations . if thou beest the son of god . some conceive that satan herein dissembled his knowledge , ( as ioseph , who did know , and would not know his brethren ) though assured christ was the son of god . such a sort of people we meet with , 2 pet. 3.5 . for this they are willingly ignorant of . but cui bono ? for what conceived good to himself should the devil disguise his knowledge herein ? others conceive , that as an angry dog bites a stone out of meer madness , though knowing he shall sooner break his teeth , then batter the stone : so satans malice so far transported and blinded his judgement , that he tempted christ , though ( knowing him for the son of god ) his temptations would prove in effectu●l . but i rather cast the grain of my opinion into the seale of those divines , who conceive the devil unsa●isfied in this point ; and therefore his of thou be the son of god proceeded from his desire of more perfect information therein . hence we learn , satan hath a limited and confined knowledge , and is ignor●nt in many things . he knoweth not the secrets of our hearts , nor future contingencies reserved to god alone ; the reason why he returned such ridling oracles , meerly to palliate his own ignorance . in such things he speaks warily , with an if ; not that he is conscientious , not to tell a lye ; but cunning , not to be caught with a lye , that by pretending of tru●h , he may keep up his credit , and deceive with the less suspicion . secondly , from this if we collect also , it is satan's master-piece , to make gods children first doubt of , and then deny their sonship . ( for , had christ entertained this temptation , at the next return , satan would have turned si into non ; this his conditional particle , into a pure negation . ) this he doth by two devices . first , by insinuating a si , a suspicion of doubt , into the most positive and pregnant promises of god . where god saith , call upon me in the time of trouble , and i will hear thee ; satan infers , if he will hear thee . where christ saith , mar. 16.16 . he that believeth and is baptized , shall be saved ; satan suggests , if he shall be saved . in a word , the devil endeavours to alter the property of all gods promises for the worst , substituting a supposition for gods position : as , where god had lately said , matth. 3.17 , this is my beloved son ; the devil spoils a direct text , with a doubting gloss , if thou be the son of god . secondly , by heightning the afflictions of gods servants , to be so great , as inconsistent with their sonship : as here he would perswade , christs hunger argued him no son of god , except he could presently relieve himself . so he tempts gods children to believe , that their poverty , infamy , captivity , and other tribulations , plainly prove them no sons of god , unless they can presently rid themselves of them . gratifie not satan in the deepest of thy afflictions , with a confession against thy self . acknowledge thy self a prodigal ; but yet a childe , no bastard : a wandering sheep ; but yet a sheep , no goat : sanctified afflictions being evidences of gods love , not hatred unto thee . remember and apply to thy self gods three gifts . the first , good : the second , better . the third , best of all . the first , general ; ioh. 3.16 . he gave his onely son , that whosoever believeth in him , &c. the second , particular ; eph. 5.25 . loved the church , and gave himself for it . the last and best , more particular still ; gal. 2.20 . who loved me , and gave himself for me . take heed to pleasure satan , by renouncing thine own sonship ; and apply this grand gift of christ , with a particular faith , unto thy self . command that these stones be made bread . even by the confession of satan himself , the son of god by his mandate can instantly transubstantiate stones into bread . indeed , men by the help of a figure may in some sort be said to do so . such who in the west country turn solid lime-stones into compost , whereby they manure their tillage , and make their grain wonderfully to increase , may by a metonymie be said to turn stones into bread . but this is done with a tedious going about ; whereas christ's miracles are presently and perfectly performed : immediately his leprosie was cleansed , matth. 8.3 . immediately their ●y●e received sight , matth. 20.34 . immediately the fever left her , mark 1.31 . immediately her issue of blood was stanched , luke 8.44 . god onely can instantly and perfectly ( with such as act by commission under him , as moses did ) turn the substance of one thing into another . see we here , that jannes and jambres , the egyptian inchanters , did their miracles but seemingly . had christ rejoyned , my turning of stones into bread will n● argue me the son of god , seeing the egyptian magicians , exod. 7.12 , turned their ●ods into serpents ; how quickly would the devil have distinguished , that these things were done quoad 〈◊〉 tudinem , non quoad ●●ritatem ? disclaiming his own deed , because aaron's rod swallowed up theirs ; that is , it lasted and con●●●●ed , when the others vanished awaye . three good things appear in this temptation of satan . 1. truth , allowing divide omnipotencie . 2. temperance , that stones should not be turned into variety of dai●ties , provocatives of wantonness ; but onely into bread , for necessary sustenance . 3. tenderness , counselling christ to support his own life and health . but as the lo●●●ls ( rev. 9 7. ) bad faces like the faces of men , but 〈◊〉 like ●nto scorpions : so here satans temptation had much of humanity and philanthropia in the complexion and visage thereof , ( and no wonder he can make himself look like a man , who can ( 1 cor. 11.14 . ) transform himself into an angel of light ) but a sting in the tail , to put christ on the preposterous working of a miracle , to the distrust of his fathers providence . learn we from hence , to fear all discourse with satan , and suspect all that he saith , as having a reach beyond our discovery . metuas satanam , vel vera loquentem . some will say , let satan but speak the truth , and let him do his worst . ex veris possunt nil nisi vera sequi . by the necessity of logick , truth must inevitably follow from the truth he speaks . but know , his sophistry can grast a lye suddenly on the stock of truth , so artificially , so invisibly , that thine eye cannot discern the same . lastly , be jealous of satans best temptations , which ( as here to christ ) pretend most courtesie and kindness in them . stinks are not so dangerous for mens healths , whose offensiveness makes them easie to be avoided , as those faint and luscious smell , which , complying with mans nature , insensibly steal into the nostrils : such is the smell of may-flowers , mellow apples , and , they say , of the plague it self : but of all sents , the least suspected , and therefore most malignant , is the stink of a goal * , which is somewhat akin to man , arising from the corruption of his flesh and sweat . take heed especially of those temptations of satan which have some mixture of humanity in them , as this in the text , when he perswaded our saviour by sin to preserve himself . studiously avoid such temptations , which in some manner claim kindred of us , lest by their pretended alliance to our natural preservation , they surprise our souls into a sudden consent unto them . christ's first temptation to despaire . sermon iiii. matth. 4.4 . but he answered and said , it is written , man shall not live by bread alone , but by every word that proceedeth out of the mouth of god . there is a received fancie , as old as common , false as either , having no footing in scripture , but founded partly on that license which painters assume to themselves , partly on the pretended apparitions of ignorant monks , that the devil is horned . the best moral i can make of so fond a conceit , is this : the devil's temptations are horned , or forked , bicornea argumenta . so that chuse which you will , he hopeth to gore the soul : thus in the last verse , to our saviour , if thou be the son of god , &c. one the one side , satan hoped to make christ renounce his sonship ; there is one born : or else to work a needless miracle ; there is the other horn : and with such dilemma's he useth daily to assault gods children . but what saith david ? ( psal. 75.12 . ) i will break the horns of the ungodly : which here was truely performed by christ , who found out a medium betwixt the two extremities ; namely , that a man without bread might support himself , by a faithful and patient dependance on gods promises . hunger ( saith our english proverb ) will break thorow stone walls : and satan hoped that christ's hunger should transport him so far , as to turn those stones miraculously into bread . when , contrary to his expectation , christ turns a place of scripture ( being the bread of life ) into a stone , wherewith he hit , wounded , and repelled satan : he answered and said , man shall not live by bread alone , &c. observe therein , first , what christ did not do : he did not work a miracle to gratifie satan . secondly , what he did say : he fenced himself , and foiled his foe , by alleadging of scripture . most of the difficulties in this text will be explained , if we but propound and expound one wonder which we meet with , of christ's working in the gospel . the wonder is this , that christ afterwards ( ioh. 2. ) turned water into wine at a wedding , and would not now turn stones into bread in the wilderness . for , 1. both were equally easie , and both required an infinite agent . 2. wine is but a meer superfluity , but bread is of absolute necessity to mans life : yea , men may quench their thirst from water , when they cannot satisfie their hunger from stones . 3. wine , at that time and place , was a superfluity of a superfluity ; it appearing by the text , ioh. 2.10 . they had well drunk . understand it , not so excessively , but still there was a plus ultra for honest mirth , or otherwise our saviour would not patronize drunkenness . lastly , that miracle he did to gratifie guests ; but here he was concerned for his own support ; and yet refus'd to work it . the reason of all this , is ; he did that miracle in cana for the converting of unbelievers to the faith , and the confirming of weak believers in the faith . the text saith , ioh. 2.11 . this beginning of miracles did iesus in cana of galilee , and manifested forth his glory ; and his dis●iples believed on him . now here he refused to turn stones into bread , because , 1. it was unnecessary : christ now being to leave the wilderness , might either buy , or else request food elsewhere . 2. it was unseasonable to do it at satans suit and solliciting , who would be ready to brag that he had christ at his command , to practise miracles at his pleasure : wherefore neither satan nor his imps , herod , luke 23.8 . and the pharisees , matth. 16.1 . could prevail with christ to shew them a signe , when either out of curiosity , wantonness , or craft , they required the same . 3. it was unprofitable , there being no hopes of satan's conversion . the blinde man ( being pressed often to repeat the manner of christs curing him ) said bluntly to the pharisees , ioh. 9.27 . wherefore would ye hear it again ? will ye also be his disciples ? why should our saviour work a wonder satan being present ? would he also be christ's convert ? he could not , he would not believ to salvation lastly , it was unlawful to tempt god to work a needless miracle , when there were other ways to subsist without it . which leads our meditations to observe , christ and his apostles wrought their miracles with a publike spirit , for gods glory . they never used their healing or sanative miracles for their own relief ; nor their hurting or destructive miracles in their own revenge . for the first : it is well known how neer and dear timothy was to saint paul , whom he called * his son ; yet he would not cure those frequent infirmities wherewith timothy was troubled . paul that cured the cripple at lystra of his lameness , acts 14.10 . healed the father of publius principal man in melita of his fever , acts 28.8 . raised eutiches to life when killed with a fall , acts 20.12 . why should not he presently heal timothy , but onely prescribe him a more liberal diet ? 1 tim. 5.23 . drink no longer water , but use a little wine for thy stomacks sake , and thine often infirmity ? yea , why did not he cure himself of that acute disease , 2 cor. 1.8 when he received in himself the sentence of death ? the reason of both is this : they were stewards , not owners of their miraculous power , and might not ingross it for their own good , but dispense it , for the behoof of others , and principally for the converting of unbelievers . nor were their destructive miracles employed in their own revenge . alexander the copper-smith , saith s. paul , ( 2 tim. 4.14 . ) hath done m●much evil : the lord reward him according to his works . some will say , had i been in paul's place , i would never have sent him to god for his reward , but would presently have paid him my self , and smote him ( as he did elymas ) with blindness . but paul would not be judge in his own cause ; it being probable , that elymas his fault was more publike , not onely committed against paul , act. 13.8 . but also against sergius the deputy , seeking to turn him away from the faith ; whilst alexander's insolence was more particularly aimed at paul's person , and therefore the apostle ( for fear of pa●tiality ) refers him to divine punishment . this will put a touch-stone into our hands , thereby not onely to suspect the truth , but detect the falshood of many popish miracles , having so many private ends and self-interests in them . thus * austin is reported , when preaching here in dorsetshire , being afflicted with his companions for want of water , to have struck his staff into the earth , and to have fetcht forth a crystal fountain . whereas christ himself was fain ( when thisty ) to go to the well , and beg water ( ioh. 4. ) of the samaritane woman . they report also of saint * david , the welch saint , that when multitudes of people pressed to his preaching , with a word he commanded a mountain to stand out of the earth , that so his person might be more visible , his preaching more audible to the congregation . whereas christ himself , matth. 5.1 . preaching to as great a confluence , did not create , but climb up ; did not make , but made use of a mountain ; not easing himself by miracle , but taking pains in his own person to travel to the top thereof . christ , i say , who out of a publike spirit healed others , but was hurt himself ; fed and filled others , but was hungry and empty himself , when he returned this answer in the text : it is written , man shall not live by bread onely , but by every word that proceedeth out of the mouth of god . it is written . where ? in what book , chapter , and verse ? for the later , chapter and verse , they are not iure divino , but of humane and late institution . indeed the psalms , both for number and order , were anciently divided and martialled ; act. ●3 . 33 . it is written in the second psalm . but chapters are of a far later institution . let it suffice the place was betwixt the first of genesis and the last of malachi . and satan knew full well it was no forged text , but truely to be found , deut. 8.3 . gods word is the best weapon for our spiritual warfare . military men have much troubled themselves advantagiously to compound offending and defending in the same weapon . this , if effected , would both save portage , and one weapon would be eminently two , for all purposes and intents . hence grew the invention of making short pikes in the bosses and middle of shields , that the same may both hide the souldier , and hurt his adversary . this is perfectly performed in the scripture , both sword and shield against the * fiery darts of the devil . and well are his temptations resembled unto darts , for their swiftness , for their sharpness : they come the quicker , and pierce the deeper , according to the might and malice of the arm enforcing them . to confute the papists , who disarm gods people , and leave them naked against the assaults of satan , by locking up the word in an unknown tongue . whether the translating of the norman laws into english , will make men more knowing , or more wrangling ; more intelligent , or more litigious , the present age can onely ghess , the next will certainly conclude . but out of all question it is , the laws of god cannot , without breach of christian liberty , and the apparent injury of gods servants , be hid him from them in a strange language , so depriving them of their best defence against satans temptations . gods faithful servants , in the time of famine , can make a feast unto themselves out of the promises in scripture . they take the first course out of the old testament , psal. 34.10 . the lions do lack and suffer hunger ; but they that fear the lord , shall want no manner of thing that is good . the second course is out of the new testament ; matth. 6.33 . but seek ye first the kingdom of god , and his righteousness , and all these things shall be added unto you . yea , he may make a convivium dubium , a doubtful feast , wherein the appetite is suspended betwixt the variety of equally-dainty dishes ; and he shall leave as good as he takes , so copious is the scripture therein . come we now to consider the several ways whereby god wonderfully supports them , who in want feed on his promises . some will say , words are but winde : but god's are real words , such as fill and fat those that depend upon them . first , he can make a little go far , as matth. 14.21 . when about five thousand were fed with five loaves and two fishes . secondly , he can ( as extend the quantity ) so improve the quality of meat , that coarse diet shall cause strength and health as well as dainties ; as in the case of daniel's pulse . shew me not the meat , but shew me the man , saith our english proverb . when i behold the children of poor people , i perceive a riddle , and contradiction between their fare and their faces : lean meat , and fat children ; small beer , and strong bodies ; brown bread , and fair complexions . nor can i attribute it to any other cause but this , that the rich folk generally make long meals and short graces , whiles poor men have short meals and long graces ; i mean that they rely more upon gods blessing then their own provisions . thirdly , by strange and unexpected ways , he can furnish them with food in the greatest of their necessities . whereof we will make onely a fourfold instance . in the yeer of our lord 1555 , when a general famine was over all england , master cambden in his * britannia reports that at alborough in suffolk , on the sea-coast , there grew on the rocks such plenty of pease which came to perfect maturity , that they abated the prizes of the market , and saved the lives of many poor people . when the city of * rochel was besieged , 1572 , and by famine reduced to great extremity , god sent into their haven such a shole of fishes , ( of a sort never seen there before or since ) which relieved the people till the siege was broken up . when the wife and children of banished * musculus begged bread of him ( no welcome musick to a tender father , who had not wherewithal to relieve them ) to divert his care , he fell a making of verse : est deus in coelis , qui providus omnia curat , nunquam credentes destituisse potest . i confess the verses none of the most , excellent ; but i question whether a better poet would not have made worse on the same occasion , seeing the tears of starving children are but a bad helicon to quicken his fancie . now no sooner were his verses ended , but a neighbour of his brought him a loaf , which made him a feast for his family . lastly , in the massacre at paris , one merlin some fortnight together was nourished with one egge a day , laid by an hen that came constantly to that hay-mow where he lay hid from danger . to teach all in time of extremity to depend on him , who hath written , man shall not live by bread alone , but by every word that proceedeth out of the mouth of god . christ's second temptation to presumption . sermon v. matth. 4.5 . then the devil taketh him up into the holy citie , and setteth him upon a pinacle of the temple . when the army of bennahad was routed by ahab , benhadad's servants said unto him , 1 kings 20.23 . their gods are the gods of the hills , therefore they are stronger then we : but let us fight against them in the plain , and surely we shall be stronger then they . they conceited that change of place would bring change of success . the devil may seem in my text ( as crafty as he is ) to befool hims●lf with the same conceit . though christ had worsted him in a lowe , flat , level , private wilderness ; he hoped to be more happie in a high , lofty , publike place ; which made him ( though acting the same part ) to lay a new scene . indeed , in this verse he perfects nothing , but provides and prepares all things for the ensuing temptation , and in this text onely tunes the instrument . now whereas routed once , he here ●allies his forces , we learn , satan , though f●iled at first , will not finally forsake us , but renew his temptations . some impute it to his valour ; i ascribe it rather to his malice , conceiving it to proceed not so much from his sprightfulness in himself , as his spightfulness against us . there is a generation of people , which , satan-like , triumph to trouble where they cannot conquer ; such , whilst sophisters in the schools , make abominable wranglers , and defenders of paradoxes : cunning men in the country , i● getting a smack of the law , they prove barettors , troublesome to themselves and their neighbours : but if they pretend also to divinity , then they turn , if not hereticks , to the destruction of themselves , yet schismaticks , to the destruction of the church . this will give us truely to understand those words , resist the devil , and he will fl●e from you ; that is , he will so flee from you , as he will again flee to you . it is said of marcellus the romane general , he could not be quiet nec victor nec victus ▪ neither conquered nor conqueror . yea , it is said of the parthians , that thei●flight was more to be feared then their fight , having a slight to shoot their arrows over their backe , whereby they galled their pursuing enemies . suspect satan even departing : for it is animo revertenai ▪ he will never let thee alone whilst thou art alive . but it is said ( mark 9.25 . ) by christ to the dumb and deaf spirit , i charge thee come out of him , and enter no more into him . it seems ( contrary to your doctrine ) this man had a quietus est , or a writ of ●ase , never more to be troubled with temptations . neither did our saviour speak , nor satan understand these words in this sense . the man had a supersedeas onely from possession , but not from temptation ; to which he was subject , as long as he lived , as well as others . here take notice of our saviours goodness , who in the case of a friend ( this poor oppressed man ) would discover his deity , and totally and finally banish the devil from possessing him : but in his own cause ( though , no doubt , if he had thought fit , he could have confounded satan , and confined him to hell ) he still remained meer man , suffering satan to recruit his forces against him in his temptations . will satan return again in tempting ? then if thou hast got any advantage against him , improve it to the utmost : give no fair quarter to his foul temptations . kindness to him , is cruelty to thy self . he is uncapable of courtesie , and his thanks will be in destroying thee . deal not with him as ahab did with benhadad , out of fond pity to spare him , 1 king. 20.42 . lest he deal with thee as benhadad did with ahab , be thy final ruine and destruction . the devil taketh him . luke saith , brought him hath satan such power over christs body , to hale and draw him at pleasure , to any place ? this is cold comfort to christians : the disciple is not above his master : if he served christ thus , how cruel will he be to us ! he hath no power of himself over christ's or our bodies : which plainly appears , because he doth not daily exercise the same . had he any such power , scholars should not stay still in their studies , nor lawyers stand quietly at the bar , nor any sit undisturbed at meals : none should ever walk unmolested when waking , nor lie undisquieted when sleeping . it is not from store of pity , but want of power in satan , that he doth not daily hackney and harase out the bodies of gods saints till they become skeletons , and more wasted then pharaoh's lean kine . expect not here that i should speak any thing of witch-bridles , fondly believed by many ; as if a witch can bestride any thing into a steed , and mount whither they please on such a pegasus . i am thus far for witch-bridles , that god bridles all witches , and the devil their master , with a confined power . and as for witches pretended a●ry travels , they are generally delusions of their fancies in dreams , whilst their head never travelled from their pillows ; if they be so well stored ( as commonly being most poor ) to sleep upon them . but to return to the text : the words he taketh him , imply not any force , seeing the original , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used matth. 2.21 . and ioseph arose , and took the young childe and his mother . the same is used , matth. 17 1. iesus taketh peter , and iames , and iohn , when he was to be transfigured ; who freely went along with him , at his motion . nor doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he brought him , luke 4.9 . import any violence , seeing we read , act● 5.26 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they brought them , but without violence . the sum of all is this : as a chalenger may be said to have took and brought such a one to fight with him on calice-sands , that i● , by mutual consent , the other being as willing to go , as the chalenger to have him : so christ confident of his cause , innocence , armour , and gods assistance , went willingly with the devil , refusing no place of his profering . however , our divines generally conceive , that god for the present gave satan power over christs body to transport it : which may be maintained without any absurdity . for if the imps of satan , the souldiers and priests officers , had power to carry him from the garden to annas , from annas to caiaphas , from caiaphas to pilate , from pilate to herod , from herod to pilate , from gabbatha to golgotha ; no wonder if satan himself might have commission to carry him , and christ shew submission to be carried by him . in a word , as when pilate boasted what great matters he could do , ioh. 19.11 . jesus as humbly as sharply returned , thou couldst have no power against me , except it were given thee from above : so satan could have no power over christs body , except god , for his own greater glory , had permitted it unto him . into the holy citie . how can a material citie , being but an heap of houses , be accounted holy ? as there is none good but one , god himself ; so none holy but he , by original inherent holiness : none holy but angels and men , with derivative inherent holiness but a relative holiness belongs to places and things , consecrate or set apart , from civil or profane , to religious or pious uses . but how could ierusalem now be accounted holy , seeing the complaint , isai. 1.21 . was now truer then ever , how is the faithful city become an harlot ! what , an holy harlot ? matth. 28 37. o ierusalem , ierusalem , thou that killest the prophets , and stonest , &c. what , an holy murderer ? abominable corruptions swarmed therein . the high-priesthood , which , iure divino , ought to have been for term of life , was by a fundamental innovation made annual , ioh. 11.49 . caiaphas being high-priest that same yeer . traditions were advanced , not onely to make void , but to check the written word of god . the pharisees made the strength of god's laws to leak with their carnal and restrictive gloss : and could this be still the holy city ? it was so ; because , notwithstanding these corruptions , the vitals of gods service and mans salvation were therein still continued . there was the holy altar , ( the heart of religion : ) holy , because it held the holy sacrifices : and they holy , because they were types of christ , the truth , the holy one of god . separation therefore may be made from the corruptions , not from the fundamentals of a true , though sick church ( such as ierusalem now was ) much depraved , but still the holy citie of god . satan is not deterred from tempting , by the holiness of any place . for here was a triplicity of holiness centred together . holy land , zech. 2.12 . in this holy land , ierusalem , termed the holy city in the text , as also so called , matth. 27.53 . in this holy city , the holy temple , psal. 5.7 . i will worship toward thy holy temple . a fourth may be added , the pinacle , which though not the holiest , yet the highest place of the temple , in a local position . but all these nothing frighted the devil from tempting . some have admired at the impudence of those thieves who durst cut purses in prayer time , in the kings chappel , his majestie being present , and under the cloth of state . all this is nothing to satans boldness , who catcheth away that which was sown in the heart , matth. 13.19 . in the church it self , where the king of heaven is graciously present . and since he tempted christ on the temple , fears not to tempt christians in it , for all the holiness of the place ; to tempt the preachers in the pulpit to affect popular applause , bow scripture to his own ends ; tempt the reader in the desk to have his minde roving , whilst his tongue is reading the word : tempt the people in their puts to carp and cavil at the sermon , and to come thither rather to see and be seen , then to learn and practise . in a word , no holiness of place d●ters satan from tempting . see here the folly of the papists , who conceive holy water , holy reliques , holy rags , will drive satan away ; when holy land , holy city , holy temple , heavenly pinacle , did not fright him from tempting our saviour . pinacle of the temple . understand a battlement : otherwise iosephus informs us that the broches of metal on the top of the temple , were pointed as sharp as a needle , purposely to prevent birds sitting and defiling upon them . two things make a pinacle : 1. height . 2. narrowness . both which here met together . let those then , first , beware , who stand upon the pinacle of a doubting conscience , and who adventure on those things , the lawfulness whereof is questioned both by themselves and others . such as use pastimes on the lords day , which , for their violence and obstreporousness , seem labour rather then exercises ; these stand on a pinacle . such as being divorced from their wives for adultery proved in them , and marry again , their wives yet surviving , stand on a pinacle . such as marry their cousin-german ( which i confess not forbidden in scripture ) by reason of their vicinity are conceived by some divines to stand on a pinacle . and as i wish all such as have taken their station there , firm footing , ( unwilling to cast scruple into their consciences ; ) so it will not be amiss to advise those whose affections are unengaged , and that have the wide world before them , not to adventure on such a pinacle . secondly , let those beware of temptations , who stand upon a pinacle of distress , as david did , 2 sam. 24.14 . i am in a great strait ; when chuse betwixt famine , flight , and pestilence . time was , when he boasted , tho hast set my feet in a large room ; but see into what straits sin hath now reduced him ! thirdly , let them beware temptations , that stand on the pinacle of dignity . 1. because their falls are more conspicuous . 1 king. 1.20 . bathsheba said to david , the eyes of all israel are upon thee . 2. because their fall would be more dangerous : ●olluntur in altum ut lapsu , graviore ruant . now for their comfort , let such examine themselves , whether god ●et them on the pinacle , or whether they clambered up themselves . if the former , he that placed them there , will protect them there ; he that set them there , will save them there . what makes tylers ▪ plumbers , masons , and carpenters , adventure themselves so boldly on the tops of houses ? two things , namely , their calling and custom , begets their confidence . if god hath called thee and used thee in the height of honour , he will preserve thee therein . but adonijah , who exalted himself to the pinacle , 1 reg. 1.5 . must beware a downfal : and they who climb up to greatness by a ladder of their own sins , commonly make but one step in their falling down , from the top to the bottom . let me give also this counsel to those who stand on the pinacle of dignity ; always look upward ( not with proud eyes , to contemn your inferiours , but ) with thankful eyes to god that gave thee that honour . this will keep thy head steady , and thy brains from being turned with a vertigo of pride . take heed of looking downward , i mean , to finde out a reason of thine advancement in thine own merit and desert ; but say always with david , what am i , or what is my fathers house , that thou hast brought me hither , to this pinacle of preferment ? christ's second temptation to presumption . sermon vi . matth. 4.6 . and saith unto him , if thou be the son of god , cast thy self down : for it is written , &c. amongst the many titles of satan , this is not the least , ephes. 2.2 . the prince of the power of the air . having therefore now gotten christ on a pinacle in the air , in his own dominion and principality , satan presumed on success : but being beaten on his own ground , comes off with greater shame to himself , and greater glory to our saviour . observe in the text , the hook , the worst of works ; and the bait , the best of words . the hook , in general , the sin of presumption : in particular , self-homicide . the bait , scripture it self , cited by satan , who had great hope christ would bite at it . david saith , psal. 119.133 . thy words are sweeter then honey to my mouth . surely they were sweeter unto christ then to david , as having a more high gust , & more perfect taste ; and therefore the hook thus besmeared with honey , satan hoped would be swallowed ; but in vain , as by the sequele will appear . now seeing the former temptation of satan was to despair , this next to presumption , we learn , the devil will endeavour to make men ●eel from one extremity to another . the possessed man , matth. 17.15 . oft fell into the fire , and oft into the water . ( satans world hath no temprate climate , but either torrid or frozen zone . ) sometimes he casteth men into the fire of ill-tempered zeal , sometimes into the water of acedia , or a carelesness what becomes of their souls : sometimes into the fire of over-activity , to do nothing just ; sometimes into the water of too much idleness , to do just nothing . thus we read , rom. 2.22 . thou that abhorrest idols , dost thou commit sacriledge ? thus the incestuous corinthian husband to his mother , and son to his wife , ( 1 cor. 5.1 . ) turned so violently from his prophaness , that there was danger he would have been swallowed up with over-much sorrow , ( 2 cor. 2.7 ) if s. paul's prudent counsel had not prevented satans subtilty . rev. 2 6 , thou hatest the deeds of the nicolaitans ▪ which i also hate . now ecclesiastical histories inform us , that this nicolas ( one of the deacons , acts 6.5 . ) had a wife as vertuous as beautiful , whose chastity he causlesly suspected . now being reproved for his fauls , to clear himself from jealousie , he prostituted his wife to any wanton mans embraces . such therefore are nicolaitans , who so indiscreetly shun one sin , that they fall foul into the opposi●e thereunto . thus the jews in the old testament , under-kept the sabbath with profaness , the constant complaint of the prophe●s , not onely before , but after the c●●ptivity , nehem. 13.13 . who , in the new testament , over-kept it with superstition ; conceiving deeds o● charity ( ma●k 3.2 . ) done on that day , a brea●h thereof . thus ▪ some shunning the heresie of one will , maintained the opposite of two persons in christ . thus the modern ranters were formerly conceived ( if guilty ) to offend on the right hand , using too much praying and preaching , even to the neglecting of their calling ; and now they are come ( be it spoken and heard with sorrow ) from living above ordinances ( as themselves term it ) to live against ordinances ; accounting b●asphemy , adultery , sabbath-breaking , &c. no sins . opposite are they to the man ( matth. 12.44 ) out of whom the unclean spirit being gone , retu●ned to an h●us● sw●pt and garnished : whereas these leaving an house swept and garnished , return to the unclean spirit . the worst i wish such is , to practise the precept prescribed , revel. 2.5 . remember whence thou art fallen , and repent , and do thy first works . and let us avoid sin , not onely at a great distance , but also with good discretion , lest we sin in the other extreme . cast thy self down . i observe in the words , god's goodness , satan's weakness , man's freeness . 1 god's goodness ; who , to prevent casualties of mens falling from the top of their houses , himself turns architect , and gives the jews instructions how to build , deut. 22.8 when thou buildest a new house , then thou shalt make a battlement for thy roof , that thou bring not blood upon thine house , if any man fall from thence . indeed , we call those gods gifts , or deodands , which are escheated to him by such casualties ; anciently ( when not reserved by charter to the lord of the mannor ) given to the almoner , to bestow on pious uses . it seems therefore god delights not to enrich himself by such revenues , desiring no not the temporal death of a sinner , but seeking to prevent their falling down , by enjoyning a border of battlements . 2. satan's weakness . why could could not he thrust christ down , standing now on so ticklish terms as the top of a pinacle ? one shove with his shoulder , nay , one touch with his hand , might have done the deed . oh , it was past his power ! sooner might he have removed the earth from the centre thereof . even the hairs of your head are numbered . and , as satan cou●d not cast christ down , so he could not make christ cast himself down , except wilfully he would do it , on his own accord : which leads us to the third thing , 3. man's●reeness . whence we learn , satan may fl●tter and fright , but he cannot force us to commit sin . indeed he may by his instruments compel us to the outward act ; ( witness amnon , 2 sam. 13.14 . ravishing tamar , being stronger then she , forced her , and lay with her ) but cannot command the consent of our souls . thus the pagans in the primitive church might make christians bend their knees and hold up their hands to idols , but could not constrain their hearts to adore them . satan may commend , he cannot command sin unto us . this discovereth the vanity of their excuse , who having committed some great sin , plead for themselves , the devil hath long ow●d me a shame , and now he hath paid it me . and owe thee he might ( to use thine own phrase ) till the day of thy death , and his confinement to hell , hadst not thou enabled him with ●hine own money , and put him into a capacity to pay thee therewith . it is observable , that amongst the many confessions of good men in s●ripture , no one of them ( abate onely eve , transferring her fault on the serpent ) chargeth their sins on satan , but take them on their own a●count● , as ultimately revolved to their free consent . david , of of all men , had most right to make this plea for himself , when he numbred the people ; it being expresly s●id , 1 chron. 21.1 . and satan stood up , and provoked david to ●umber them . and though david , no doubt , was sensible of s●tans temptation ; yet he taketh all on his own score , vers. 17. it is i● that have sinned , and done evil indeed : as excusing his subjects , so not accusing satan , as knowing he could not necessitate him to sin , without his own consent . it is a notorious sin , for a man , whilst himself , to destroy himself . why insert you these words , whilst himself ? open but that window , and it will be in vain for you to shut any doors . every self-homicide will plead , that he was beside himself , with fear , or love , or grief , or anger . god is not mocked . i onely count such besides themselves , who are not compo●es mentis ; but visit●d with a distraction from gods hand , and not wilfully contracted by their own vitious intemperance . in such a case , ut ad insaniam ita adjudicium , as men fall into madness , so are they brought to judgement , and all their mediate intervening actions are beheld by divine justice as none of theirs , because wanting the royal assent of their reason . for any other to destroy themselves , is an hainous offence against nature ; self-preservation being the first article in the grand charter thereof . 2. against reason ; ephes. 5.29 . no man ever yet hated his own flesh . no man ; he must be a beast , or a devil , that doth it . 3. against scripture : thou shalt not kill . say not , no law is particularly made against mans killing himself . perchance it was purposely omitted ( as the law against patricides amongst the grecians ) partly , because charity would presume , none could be so wicked ; and partly , lest mans corruption should abuse the law , sins punisher , to be sins remembrancer . but whereas it is said , thou shalt love thy neighbour as thy self ; love of our selves is the original , love of our neighbour the copie . if therefore the killing of our neighbour , much more of our selves , is forbidden . miserable are the pretences men make for this sin . first , to prevent or remove pain . this proceeds from the ignorance of the scriptures , and the unbelief of the torments of hell : otherwise it is not the removing , but the increase and exchange of pain ; where the worm dieth not , and the fire is not quenched . secondly , to shan shame . both these motives to self-murther met in saul , 1 sam. 31.3 , 4. he was sore wounded of the archers ; there was pain : and he feared le●t the uncircumcised come and abuse him ; there was his shame . yet twist both together , and they would not make one reason strong enough for him to kill himself . this was not the way to avoid , but increase shame . of him shall the son of man be ashamed , mark 8.38 . thirdly , to procure praise ; which cannot be only , when it is purchased by the breach of god's law . say not , samson did the same , whose faith is praised , heb. 11. do thou as samson did , and it shall be forgiven thee : pluck down at once two fundamental pillars of a church . his action shews his commission extraordinary , and is no warrant for others to drown , stab , poyson , murther themselves . to confute such as are guilty of self-homicide . but be this first pr●m●sed . those who being preachers , look with the severest on this sin , can as private men look with the most pitiful eyes on their persons . they that fall on their own sword , stand or fall to their own master . i will not say the men are damned ; but i will say the deed is damnable . who knows but that the l●st groan , which divorces their souls from their bodies , may marry their souls unto god●● so that the pangs ' of temporal death , may prove the pains of their spiritual birth . now self-homicide is twofold : either of omission , or commission . omission , by neglecting the means of food and physick , which god hath appointed for the preservation of their lives , and which come within the compass of their estates to procure . christ saith , mark 3.4 . is it lawful on the sabbath day to save life , or to kill ? making the forbearance of curing another man ( when he had power to do it , and the other faith to have it done ) equivalent to the killing of him . how more strongly then doth the argument hold in our selves , that it is self-murder to omit the means of our preservation ! self-homicide of commission , is , when men actually murther themselves ? let such as have entertained thoughts to destroy themselves , and are yet kept alive , be doleful for what is past , thankful for what is present , watchful for what is to come . peter said to s●mon●s magus , act. 8.22 . pray god if perhaps the thoughts of thine heart may be forgiven thee . some conceive magus his fault within the luburbs of the sin against the holy ghost ; and therefore peter warily inserteth perhaps , speaking conditionally , not positively ; as uncertain of his pardon . but i may certainly say to such who have harboured thoughts of self-homicide , pray , and without any perhaps the thoughts of thine heart shall be forgiven thee . the rather , because the best of men in their passions have been tempted with such thoughts : iob 7.15 . so that my soul chuseth strangling and death , rather then life . beza confesseth , that when a youth , being tortured with a scurfie head , he intended to have drowned himself from off the millers bridge in paris , had not the coming in of his uncle interrupted him . and let such as have lodged thoughts of self-murder , be watchful for the future in their prayers to god . let them beg of him , to binde their souls in the bundle of life ; to secure them ( in the best acceptance of the word ) from themselves ; to hide their life ( as well temporal as spiritual , col. 3.3 . ) with christ in god ; that it may not be found out , either when satan seeks to devour them , or they to destroy themselves . amen . christs second temptation to presumption . sermon vii . matth. 4.6 . for it is written , he shall give his angels charge concerning thee , and in their hands they shall bear thee up , lest at any time thou dash thy foot against a stone . come we now to the bait under which the hook was hid , god's word . we will consider it , 1. as indicted by the best ; 2. as abused by the worst of spirits . or , as written by david , as wrested by the devil . of the first : we finde the words , psal. 91.11 , 12. wherein three things are considerable . 1. god's injunction . 2. angels attendance . 3. man's protection . first , god's injunction , shall give his angels charge . this solemn charge proceeded not from the least distrust god hath of angels performance , but from the great desire he hath of mans protection . a word being enough to the wise . secondly , angels attendance ; thou shalt not dash thy foot against a stone . an expression which alludeth to what befel balaam , when a ( not protecting , but prosecuting ) angel , so withstood him , ( num. 22.25 . ) that his ass crush'd his foot against the wall . the foot ( we know ) is not onely the extremest , but meanest part of the body ; and shews the extensiveness of angelical protection . if the foot be kept , surely the head shall not be hurt ; but christ shall be preserved cap-a-pe , with an universal safety . thirdly , man's protection . i say , man's protection . the words being spoken principally of christ as a person , and secondarily of him and his , as they make up one mystical body , whereof christ is the head . in which sense , it will fall to the share of the meanest sincere christian , to come within the compass of this angelical protection : conceive him but the last joynt of the least toe of christ's foot , yet is he a lively member thereof , and by the promise in the text to be secured . angels are very handy to preserve gods servants from danger . psal. 34.7 . the angel of the lord encampeth round about them that fear him , and delivereth them . matth. 18.10 . in heaven their angels do always behold the face of my father which is in heaven . their angels , that is , deputed to their protection . thus such pages , and servants , which wait on the young children of great persons , are commonly called the childrens men , and the childrens maids , though their parents hired them , and pay them meat , drink , and wages . angels are god's angels , as he employeth them ; our angels , as employed about us . how then comes it to pass , that many of gods servants have such mischances , even in their feet ? mephibosheth , a childe of five yeers old , ( therefore the more innocent ) son to a good father , and afterward a good man himself , 2 sam. 4.4 . was lame of his feet , by a fall from the arms of his fleeing nurse . reverend doctor willet , with a fall from his horse , anno 1621 , returning from london to his house , so bruised his foot , that it hastened his death . are the angels of good men absent , or impotent , or sullen , or sleeping , when such mischances betide them ? no mischances can befal the godly . not chances , because all things are ordered by divine providence not mischances , because all things work for the good of gods children . know then , that all promises of temporal preservation run with this tacite reservation in gods bosome ( always provided that he in his infinite wisdom conceiveth not the contrary more conducing to his own glory , for reasons best known to himself . ) for this cause sometimes god countermands angelical protection , and ordereth that those heavenly spirits should in some cases suspend their attendance on men . what shall we return to the angels , in recompence of their attendance about us , seeing omne beneficium requirit officium ; all favours received , require some duty returned ? let not god's servants be ever found unthankful . no worshipping of them , which they themselves disavow , rev. 22.9 . see thou do it not . no praying to them ; whereof no promise , precept , nor precedent in scripture . but first , make honourable mention of them ; give them their titles . it is uncivil to speak of gentlemen , knights , lords , dukes , kings , without the additions of worship , honour , grace , majestie . so , name angels with their due epithets ; good angels , ( contrary to evil angels , psal 78.49 . ) excelling angels , psal. 103.20 . holy angels , matth. 25.31 . angels of light , 2 cor. 11.14 . elect angels , 1 tim. 5.21 . such honour have all his angels . secondly , learn humility by them . no better thanks can be given the angels , then if thou beest made the better by them . much was the condescension of maximilian the germane emperour , when at the siege of a city he served in daily pay under our king henry the eighth . hence that in the grammar , meruit sub rege in gallia , understand belgica . but the distance is not so great between an emperour and a king , as between angels and men : yet they , without any regret , attend on the servants of god . lastly , be thankful to god for them . david knew as well as we , what service the angels performed for us ; yet it never troubled him , what he should do in requital thereof , whose thoughts were taken up to deserve an higher engagement , psal. 116.12 . what shall i render unto the lord for all his benefits towards me ? i will take the cup of salvation . amongst which benefits , angels protection was a principal . serve god , and thou shalt satisfie the angels for all their attendance about thee . come we now to behold the words as abused by satan . here some will tax the devil for mis-citing the text , because , whereas david said , lest thou dash thy foot ; satan inserts , lest [ at any time ] thou dash . but , though satan accuseth us , we will not accuse him without cause . an indefinite is equivalent to an universal . at any time , though not literally expressed , is vertually implyed in the words . his grand fault in mis-alleadging the words , is this , that as hanun ( 2 sam. 10.4 . ) cut off the beards and cloathes of david's ambassadours in the middle ; so satan cites this scripture by halfs . i confess , not for number of words , but for the sense thereof , he leaves out a moytie of the text , the most effectual and operative words therein , which were not onely of the commission at large , but the quorum , viz. in all thy ways . god promising his protect●on on no other terms , but whilst men confine themselves to their vocation . satan is an excellent textuary , and most knowing in scripture . he knoweth every book , chapter , verse , word , syllable , letter , in the old and new testament , even in the original languages wherein they were written . he needeth no concordance alphabetically to finde out places , who hath them all ad unguem . but it is observable , that in all the scripture , from genesis to revelation , satan knoweth not one text which tendereth comfort unto him . many are unto him doleful messengers of despair ; as that , heb. 2.16 . he took not on him the nature of angels . that , iude vers. 6. and the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness , unto the judgement of the great day . many texts present him with sadness , partly from his incapability of salvation , for want of a saviour ; partly from his impossibility to repent , because of his implacable and invincible malice . how far more happie is the poorest soul , who , though not book-learn'd , hath onely a magazine of some select places , and promises in scripture ( gotten not onely by heart , but in his heart ) whence he may apply consolation to his soul ! satan may be cunning in scripture , but the scripture cannot be comfortable to him . it is not enough to hear scripture alleadg'd , in point of faith or fact ; but , with the bereans , we must examine whether the things be so . five things herein must be enquired after . 1. is the thing alleadg'd , in scripture , or no ? it is strange , that many things , by vulgar errour , and common credulity , pass for currant to be in scripture , when no such matter is to be found therein . many things are taken up by content , without either weighing or telling them . ye have heard it hath been said , thou shalt love thy neighbour , and hate thine enemy , matth. 5.45 . but , where is it said , thou shalt hate thine enemy ? surely nowhere in gods word , though some silly jews might ignorantly suppose it there . 2. if it be in scripture , is it just so as they cite it ? is it not alleadged defectively , with adoni-bezek , cutting off a thumb , or a toe ? or redundantly , with the gyants of gath , 1 chron. 20.6 . with a finger or a toe too much ? is it exactly and adequately , as by them quoted ? 3. if just so , is it truely printed ? this is quickly discovered , by comparing one bible with another of a different impression . here ( be it spoken to the shame of careless correctors ) it may be said , it is printed , where it could never be said , it was written ; dangerours errata's unrecall'd , unconfess'd , having crept into many editions . 4. if just so , and rightly printed , is it truely translated ? i speak this in opposition onely to the rhemish testament , so full fraught of affected falshoods in favour of popery ; and in honour of our last translation under king iames , performed ( by the confession of forraigners unconcerned therein ) usque ad orbis invidiam . lastly , whether that scripture , if there , so there , truely printed , rightly translated , be not unproperly applied ? the papists have a good stroke herein ( especially in the point of the pope's primacie , wherein the scripture of it self is silent . ) as these words were abused by the devil ; so the next in the same psalm , ( psal. 91.31 . thou shalt tread upon the lion and adder , the young lion and the dragon shalt thou trample under feet ) were blasphemously profaned by pope alexander , when he trod on the neck of frederick the emperour . the precept to peter in a vision , acts 10.13 . rise , kill and eat , was produced by the pope , to warrant his war against the venetians ; though the same words obliged him to eat their corpses , as well as to slay them . but , devil-like , he could leave out what was against him , and make use of the rest . those words of the same apostle , behold , here are two swords , luke 22.38 are abused to prove the pope's double power , temporal , and spiritual . moe instances might be added , but are better forborn . for , though alleadged by us , not with the least approbation , but reprehension , and detestation of such blasphemies ; yet they can hardly be told , or heard , without leaving in our hearts some diminution of the majestie of god's word ( the dignity whereof all ought to maintain ) and therefore it is ill trusting of our corruptions with the bare reporting of such scriptures abused , for fear of the bad effects our badness may make thereof . lastly , hence we observe , gods protection cannot rationally be expected of them , who wilfully run out of their vocation . out of thy calling , out of god's keeping . what is thy profession ? a carpenter ? an honest calling : christ's reputed father was of the same . fell timber , frame fabricks , build houses , thou art in thy ways ; god and his angels will keep thee . what is thy calling ? a weaver ? a necessary calling , without which we could neither be warm , nor clean . cast thy shuttle truely , ( the swiftness whereof is the lively embleme of the shortness of mans life , ioh 7.6 ) labour faithfully , god and his angels will keep thee ; thou art in thy ways . art thou a souldier ? do violence to no man , neither accuse any falsly , and be content with your wages . march , charge , retreat , do duty according to command , god shall cover thy head in the day of battel : for , thou art in thy ways . but , if thou invad'st the ministerial office , presuming to preach , who never was sent ; look to thy self ; thou canst not , without usurpation , pretend to god's keeping : for thou art out of all thy ways . nor do i fear the frowns of any , if offended hereat , and reproving me for giving this just reproof . i am sure i am in my calling , in my ways ; and therefore , with comfort and confidence , may rely on god and his angels protection . to conclude , though the angels may be instrumental to keep our feet from dashing against a material stone , that is , to keep us from temporal danger ; yet there is a stone that passeth their power to preserve men from being hurt thereby ; viz. the stone mentioned by matthew , chap. 21.44 . whosoever shall fall on this stone , shall be broken : but on whomsoever it shall fall , it will grinde him to powder . let our prayers be to the god of these angels , that he ( who onely can ) would keep us from stumbling at that which should stay us , and from taking dangerous offence at our saviour , the onely preserver of our souls . amen . christ's second temptation to presumption . sermon viii . matth. 4.7 . iesus saith unto him , it is written again , thou shalt not tempt the lord thy god . i am no superstitious observer , or ceremonious affecter of mystical numbers : but i say , seven remarkable observations discover themselves in the text . more may , fewer cannot be raised , without leaving , and losing , what is natural , from the words ; and necessary , for our selves . now , whereas the devil in the very last verse , had ill cited , and worse ap●lied gods word , and yet our saviour still continueth to alleadge scripture in his own behalf , we learn , we must not leave off using of scripture , because of others abusing it . what if some wolves come in sheeps clothing , must the sheep therefore flea off their fleeces , and strip themselves out of the livery of their innocence ? what if thieves make their swords the instruments of robbery , must honest men ride on the high ways without any weapons ? what if the indians ( as much as lay in their power ) darkned the sun with their idolatry ; shall we therefore refuse to be guided by the light thereof ? o let it not put us out of conceit with s. paul's epistles ( yea , and generally with the whole scripture ) because some unlearned and unstable ( 2 pet. 3.16 . ) have wrested them to their own destruction . some meats ( fenced with shells ) may be eaten after the most sluttish cooks ; and that place , psal. 91. lately ill served up by satan , ( with many more , daily ill dressed and dished by the unclean hands of profane persons ) may notwithstanding , without any danger , yea with great comfort , be tasted , swallowed , and digested , by the holy and hungry servants of god . the place cited by our saviour , ( as generally , part of the canonical scripture ; so particularly ) is parcel of the law in deuteronomie ; commending unto us this : christ , and all christians , ought to order their actions by the direction of the law . indeed we read , gal. 5.18 . if ye be led of the spirit , ye are not under the law . understand it , not under the curse , malediction , and condemnation thereof . rom. 8.1 . there is therefore no condemnation to them which are in christ iesus , who walk not after the flesh , but after the spirit . christ , by his death , ( as he did fulfil , so he ) did destroy the law thus far forth , that it cannot binde over any believer to damnation . yet all are under the guidance , government , and direction of the law ; yea , christians ought especially to apply all legal threatnings to their flesh , old creature , and unsanctified half , thereby the more effectually to subdue and mortifie the lust thereof . the woman of samaria , joh. 4.12 . said tartly and tauntingly to our saviour , art thou greater then our father iacob , who gave us this well , and drank thereof himself ? but , may we not say seriously and sadly to the modern proud and peevish antinomians , are ye greater then christ himself , who [ as god ] gave us the law , and [ as man ] drank himself thereof ; and because made under the law , gal. 4.4 . made the law the the square , whereby he regulated his actions ? alleadging the same to deter himself here from presumption : it is written again , thou shalt not tempt the lord thy god . now whereas moses , deut. 6.16 . hath it in the plural , ye shall not tempt the lord your god ; and our saviour assesseth it in the singular , thou shalt not tempt , &c. we learn , general precepts , promises , and threatnings in scripture , must be particularized to every person ; in precepts . psal. 27.8 . when thou sayst , seek ye my face ; my heart said unto thee , thy face lord will i seek . proportionably whereunto , in promises . matth. 11.29 . and ye shall finde rest for your souls . our heart should say ▪ and i shall finde rest for my soul . in threatnings . rom. 8.13 . if ye live after the flesh , ye shall die . our heart should say , if i live after the fresh , i shall die . this serveth to discover the vanity of the popish cavil , that single persons have no particular promise to bottom their faith upon . it is confess'd : nor is it necessary , seeing gods promises run all in general terms : ho everyone that thirsteth , come ye to the waters , isai. 55 1. whosoever believeth on him , shall not perish , joh. 3.10 . well then may a man , by a lively faith , inclose these common promises to himself , and bring his bucket to that fountain , which is opened for iudah and ierusalem . now ( that my sword may cut on both sides ) as causlesly doth t. c. carp at the practice of our english church , for saying to every particular communicant , take , and eat , when christ said it but once to all his disciples . as if we may not as warrantably pronounce the words to every single receiver , as our saviour , in my text , changed ye into thou ; a general , into a personal precept to his own soul . now whereas christ countermined satan , with alleadging gods word , i observe , though scripture cannot be brought against scripture , to cross it ; it may and must be brought unto scripture , to clear it . i say , cannot be brought . for god is the god , 1. of unity , and therefore will not indite discord and con●tradiction : 2. of verity ; and therefore will not affirm a falshood : and such must one of the propositions be of necessity , in all real and direct contradictions . i confess , some seeming contradictions ( not casually scattered , but ) designedly placed , by gods providence in his word ; first , to what and exercise our diligence and industry . secondly , to raise the reputation of scripture ; seeing ( through mans corruption ) intellecta ab omnibus , sunt neglecta à plurimis ; what all understand , many undervalue . thirdly , to render the profession of the ministery necessary , were it but to reconcile those contradictions to the capacities of their people . for these and other reasons , some seeming contrarieties appear in scripture ; but directly and diametrically , gods word cannot be brought against his word , to cross it ; though it may be brought unto it , to clear it . compare scripture with scripture , and one place will receive light from , and return it to another . many have written excellent comments on the 91 psalm ; both fathers , papists and protestants . but give me , moses on david : ( who , though writing before him , wrote both with the same spirit , to which there is neither before , nor after . ) how excellently is david's promise expounded by moses's precept ? that all assurance of angelical protection must not thrust us on unnecessary dangers , for fear of temptiug the lord . it is tempting of god , to do that per saltum , with a leap , which he will have done by degrees . now suppose one on the top of an high wall or hill , there are three ways for his coming down : 1. ordinary , by the stayrs , from the wall , and from the hill , by surrounding the sides thereof , where it is least steep and precipitous . 2. industrious . understand ye hereby , by , a way out of the common road , unusual ; but neither unlawful , nor miraculous ; acquired by mens pains and brains , in case of extremity . thus , when saint paul , 2. cor. 11.33 . had his life way-layed for by king aretas , in the city of damascus , his way from the wall , by the stayrs , was obstructed , where souldiers were set to surprize him . what then ? did paul presently vault from the wall , and cast himself desperately into the embraces of a miracle ? oh no . the brethrens brains being at a loss , beat about , and ( according to the promise , * it shall be given you in the self-same hour ) discover an expedient , and let him down through a window in a basket . 3. miraculous , when all other ways fail . thus our saviour , luke 4.29 . being brought to the brow of an hill , whence the nazarites intended to cast him down headlong , passed ( but which way , god knows ) thorow the midst of them . thus when the disciples were in danger of drowning in a tempest , there being a necessity of christs coming to comfort them , and no ship at hand to waft him over unto them , he miraculously did walk on the water , matth. 14.25 . who in my text refused to flie thorow the air , though both motions we●e equally easie unto him . chiefly , because now the way lay open for his safe and easie descending , by the stayrs of the temple . it serveth to confute the pride , impatience , and laziness of such , who will not go pede-tentim , fair and softly , in the path and pace of gods appointing , but ( offended at the pretended tediousness thereof ) embrace more compendious courses of their own devising , which in fine prove farthest about , and never lead , with comfort , to their desired ends . we meet with a speculative stayr-case of gods own architecture , ( reaching from heaven to earth , and then from earth to heaven again ) moreover , whom he predestinated , them be also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified , rom. 8.30 . now such who will leap instantly from predestination to glorification , without treading on the intermediate steps betwixt them , may be well assured to miss of their desired mark . there is also a practical stayr-case recommended unto us , 2 pet. 1.5 . adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity . let us thus adde grace to grace , and raise our souls to heaven by those degrees which god hath appointed . the proverb is most true in this , haste makes waste ; whereas , he that believeth maketh not haste , but leasurely and treatably goeth on in the way of salvation . let not us pastors begrutch our pains to our people , in teaching them , as we finde them capable to learn . god hath designed unto us herein , certain stayrs and steps : isai. 28.10 . precept must be upon precept , precept upon precept , line upon line , here a little and there a little . we must not think to do all at once ; christ in my text would not leap down from the temple , but go down by the stayrs : and it is folly in us to think , to leap up in the edifying of gods spiritual temples , ( to inform them in an instant in all fundamental matters ) which requireth much time , and must be done by degrees . the lord . it is height of madness , to tempt so great a majestie as the lord . abner disswaded asahel from pursuing him , 2 sam. 2.21 . turn thee aside to the right hand , or to the left , and lay hold on one of the young men . if you must needs be tempting , be trying conclusions , be making experiments ; let men meddle with their matches , and tamper with those which are equal with themselves ; but forbear chalenging one infinitely above us . 1 cor. 10.22 . do we provoke the lord to jealousie ? what , are we stronger then he ? what king ( luke 14.31 . ) going forth to war against another king , doth not first sit down , and consulteth whether he be able with ten thousand , to meet him who cometh against him with twenty thousand ? i confess here is a possibility implied , that one may manage a defensive war , with hope of success , though the enemy be two to one against him ; namely , where the lesser number are better armed , disciplin'd , victuall'd , flesh'd with success , have the advantage of the time and place , not to speak of the goodness of the cause . but will any tempt the lord , and not first consider with himself , can thy folly mate his wisdom , thy weakness his strength ? thy ( i say not ten , his twenty thousand , but ) cypher , his infinite millions ? o tempt him not ; he is the lord . thy god . it is the height of badness , to tempt so good a majestie as thy god . christ said unto the pharisees , ioh. 10.32 . many good works have i shewed you , for which of those works do you stone me ? so may the god of heaven say to us sinful men , many benefits i load you with daily , psal. 68.19 . ( whilst we , vile wretches , as it is amos 2.13 . press him with our sins , as a cart is pressed under sheaves ) for which of those benefits do you thus tempt me , and constantly rebel against me ? is it because god gave thee plenty and freedom , in the penury and captivity of others , that therefore thou dost tempt him ? is it because god hath endowed thee with many natural abilities above thy fellows , that therefore thou dost tempt him ? or because he hath conferred on thee many spiritual gifts and graces , that therefore thou dost tempt him ? ioseph , when sollicited by his mistress to uncleanness , brought an argument to disswade himself from wronging his master , fetched from the many favours he had heaped upon him , gen. 39.9 . there is none greater in this house then i , neither hath my master kept , &c. the same seriously considered , and sincerely applied to our hearts , would keep us from committing many sins against him , who hath endeared us unto him with many mercies , and who is not onely the lord , but thy god . christ's third temptation to idolatry . sermon ix . matth. 4.8 . again the devil taketh him up into an exceeding high mountain , and sheweth him all the kingdoms of the world . one cannot proceed with any christian comfort , and necessary confidence , on a text , whilst it remaineth incumbred with doubts and difficulties . we will therefore endeavour , first to remove two of the greatest importance . what made satan shift his place , seeing the pinacle of the temple , ( whereon he stood before ) was as proper to his purpose ( by reason of the elevation thereof ) thence to render a veiw of the glory of the world ? for the temple was a stately structure , founded no mount moriah , 2 chron. 3.1 . and the pinacle , being on the top thereof , afforded a conveniency to survey round about at great distance . not so : all the city ( and the temple therein ) was seated ( though on an hill ) in an hole , surrounded with higher mountains on all sides : psal. 125.2 . as the mountains are round about ierusalem , so the lord is round about his people . olivet on the east , zion on the south , gihon on the southwest , calvary on the northwest . satan therefore chose a larger horizon , where the sight was not so circumscrib'd , and removed from the pinacle to a mountain . not to say that the devil desired to put his new poyson into new bottles , and to make his new temptation the more taking and pleasant , with the novelty of another place , to which he adjourned it . but the next knot is far harder to untie , consisting indeed of a quaternion of difficulties all complicated , and twisted together . the first , ex parte loci , drawn from the place . grant it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a mountain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} high , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} exceeding high , whereon satan took his station , yet was it too low , thence to take the prospect of the whole world . tenariff in the canarie islands , is beleived the highest mountain of the yet-known world , yet is not conceived to be perpendicularly above fifteen miles high ; too low a pedestal for one thereon to stand , to overlook the whole world . the second , ex parte objecti , from the thing to be seen , all the world . abate {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ the world adorn'd with creatures ] according to saint matthew , and confine it onely with s. luke to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ the part thereof inhabited by men ] and it was not visible at one view , with all the glory thereof for , much of it lay buried in the bowels of the earth , in mines , and minerals ; much was concealed in coin , in the coffer of misers , bolting out the beams of the sun from the sight thereof . the third , ex parte organi , from the eye , the instrument of sight . it is true , matth. 6.22 . if the eye be single , the whole body shall be full of light . and we must allow our saviour a single eye , naturally quick and cleare ( except weakened with weeping for our sins ; ) yet finite was the sphere of the activity thereof ; nor so extensive , as with one view , to visit all the diocess of the world . the last , ex parte temporis , from the time ; saint luke allowing no longer term then a moment , for all this performance . now no considerable impression could be made on christs affections , to like or loath , in so short a time . as good never a whit , as never the better ; and in effect , it was never shown , which was so soon r●moved . the first answer to these difficulties cometh unto us recommended by the authority of saint chrysostome , affirming , that the devil did show , that is , by his gesture and pointing demonstrate to christ the glo●y of the world ( which might easily be done in a moment ) and afterwards satan at his leasure did largely comment on his foresaid manual indication , hightning and advancing worldly wealth , power , and pomp , to the greatest advantage , with that flattering rhetorick and fallacious logick , wherein that lying spirit doth excell . so that we have onely the rubrick , and breviate of satans oration set downe in text , without the embellishments , and amplifications thereof , wherein he enlarged himself to our saviour . the second answer is of such , who conceive satan chose out a select parcel of ground , probably in asia and the eastern parts ( where nature is most triumphant and orient in pleasure and treasure ) within the compass of christs sight , and presented it as a sample unto him , whence he might ghess the glory of all the rest . and i see no cause to the contrary , but that satan might make his election in palestine it self ; which country , not in relation to its spiritual advantages , but meerly for the outward fruitfulness thereof ( as appears in the text ) is twice terme● , viz. ezek. 20.6 . and 15. the glory of all lands . a third sort answer , that the glory of the world was not really shown , but onely seemingly , and in appearance , represented by satan ( the master-iugler in all delusions ) to the sight of our saviour . so that all worldly wealth , being ( in comparison of an eternal and stable good ) but a shadow , this pageant was but the shadow of a shadow , quickly vanishing away . either because the brittle constitution thereof would abide no long continuance , or that satan purposely withdrew it presently , to make christ more e●gerly to desire it , as meat is , tyrannically shewn to , and taken from hungry stomacks , to increase their appetite after it . i will not interpose my opinion , which answer to prefer ; but conceive , if all three be compounded together , enough may be collected out of them , to give a modest and sober minde convenient satisfaction . shewed him all the kingdomes of the world . observe , kingdoms are generally the governments wherein most earthly glory and gallantry is visible and conspicuous . yet i believe there want not those who dare maintain , that though pomp may be more in kingdoms , pride may be as much in commonwealths . now seeing the whole text is but a dumb show , wherein nothing is spoken , but onely all things presented to the sight of our saviour , we learne , the eye is the principal broker to make up the bargain betwixt sin and our soul . i say , principal ; the other senses being also active to the same ill end , but in an inferiour degree . we will not stir a step out of the first book of the bible , to give four plaine and pitifull instances thereof . gen. 3.6 . when the woman saw that the tree was good for food , and pleasant to the eyes , &c. herein , in some sort , her eye was taster to her mouth ; she presumed ( before she tried ) it would be delicious to the palate , it was so delightful to the look . secondly , gen. 6.2 . when the sons of god saw the daughters of men , that they were ( what ? wise ? vertuous ? religious ? oh no ) faire , they took them to their wives . and we know what a graceless brood of giants , was the issue of such equivocal marriages . thirdly , gen. 13.10 . when lot lifted up his eyes ( not in prayer to god , to direct him in a choice of such concernments , but ) to behold the plain of iordan , that it was well watered everywhere ; which made him unadvisedly fix his habitation there , to his great disturbance , and , without gods greater mercy , final destruction . fourthly , gen. 19.26 . when lot's wife looked back to sodom , and was severely punished , though abraham did the same ( in the very next verse save one ) without either sin or suffering ; partly because no such prohibition was layd upon him ; partly because abraham had better tempered eyes , not to look ( as too probably she did ) with lusting after the wealth therein . let us all pray with david , psal. 119.73 . turn away mine eyes from beholding vanity . which way shall we turn away our faces from beholding vanity ? which , as it is so bad , we should not look on it : so , it is so common , we cannot look beside it . if we turn our eyes from the right hand to the left ; if from before our face , to behinde our backs , we do but exchange one vanity for another ; seeing solomon saith , eccles. 1.1 . vanity of vanities , all is vanity . there is a fourfold cast of the eyes , wherewith men behold worldly vanity : the first necessary and lawful , not to be avoided ; the two next , useful and laudable , highly to be praised ; the last , ( but most commonly practised ) sinful and dangerous , justly to be condemned . the first , to behold vanity with a transient eye , as a passenger , who rides post through a country , and sees men , buildings , meadows , fields , woods , but can give no account of them , as minding their own business all the while . ahim●az being asked about absalom's death , 2 sam. 18.29 purposely concealed his knowledg , in that his slight and general answer ; i saw a great tumult , but i knew not what it was . but should a saint of god be seriously examined upon interrogatories , concerning such a fond fashion or fantastick mode , what he knoweth thereof , all the intelligence he would return is this ; he saw a great busling , and huddle , and hubbub amongst men in the world , but he took particular notice of nothing , as beholding worldly vanities with a transient eye . the next , and that commedable , beholding worldly vanities , is with a contemning & disdaining look , slighting the poverty & emptiness thereof . the third , still more to be praised ( as speaking a greater degree of grace ) is with a pitying and bemoaning eye , ( not to the things themselves , but ) to souls of men so delighting in , and doating on them , that they , for whom christ shed his precious blood , should undervalue themselvs so unworthily , as to set their affections on so useless , yea dangerous objects . but to behold worldly vanities with an admiring and almost adoring eye , as the disciples , luke 21.5 . gazed on the fabrick and furniture of the temple , is much to be condemned in all christians . now whereas satan shews our saviour , all the glory of the world , but suppresseth all the sorrows thereof , and concealeth the cares of the world , mentioned matth. 13.22 . we observe , the devil discovereth what is pleasant , hideth what is painful , in all his allurements to sin . he was suspicious , had he really represented the world , with all the vexations inevitably appendant thereunto , it would have disheartned our saviour from the acceptance thereof . beleive it , they have not the soundest sleeps within them , who lie on the softest beds beneath them , and have the finest curtains about them . might one be but admitted to listen to the pillow of great persons ( seemingly swimming in all outward felicity ) he would be witness to strange sighs , and sobs , and moanes , and groans , musick little suspected to come from such mouthes ; dayly and hourly fearing to be depress'd by their superiours , justled by their equals , undermined by their inferiours . the scholar who reading to his master in haste mistook thorn for throne , committed an ingenious fault ; and the wofull experience of some , will justifie that his error was too true an anagram : and therefore the craft of satan concealed the grievances , shews onely the glory of the world . let us look as well , on the bitterness in the end , as on the present pleasantness of sin ; and eye iaels naile and hammer , as well as her butter in a lordly dish . now if one mark these opera preparatoria of satan in the text , and consider their tendency whereunto , one may observe a darker comple●tion , and more of hell , likely to be in this , then in both the former temptations . satan will reserve his worst assaults for the last . of the three , this bait was far most pernicious ; if we consider , 1. the sin to which he tempted , was more damnable . 2. the meanes whereby he tempted , were most plausible . the outward court of solomons temple , was holy , the middle holier ; but the third , or innermost , the holy of holiest . but in the hellish method of satans temptations , the first to despair , was profane ; the second to presumption , was profaner ; the last to idolatry , profanest of all . now we will insist on three reasons , why satan keepeth the worst alwaies for the last . first , because he is of the nature of a serpent , that old serpent called the devil , rev. 12.9 . and that beast is sufficiently knowne to carry his worst poison in his hindmost parts . secondly , because he alwaies delighteth to be one of the antipodes in opposition to gods proceedings , who ( being the author of concord ) makes ever the sweetest musick in the close , as the other the worst jarring therein . christ , iohn 2.10 . kept the best wine unto the last , satan in this his temptation , reserved to the last the dregs and lees of his sowrest and sharpest vinegar . thirdly , because morsus ferarum morientium dirissimi , the bites of dying beasts are the sharpest ; and when satan must depart ( a death to him ) and leave off to tempt us , he will badger-like , make his teeth meet , and take his leave with leaving a deep impression . beware the last last temptation of satan , on the day of our death . then , he will ( as we say ) make a bolt or shaft of it , put it to the push , either lose himself , or gain thy soul . we read iohn . 7.37 . in the last day , that great day of the feast , iesus stood and cryed , &c. but how loud will the devil that lion roar , in the great and last day of thy life , when it is with him , the last time of tempting ! either now conquer , or let him hereafter for ever hold his peace . this is sad tidings ( will the weak christian say ) to all in my condition . alas , the devil too oft prevaileth against me in my strength and health ; i shall certainly then be foiled , when , being weakned with long sickness , i shall be assaulted with death , and the devil , both at the same instant . be not dejected , god will keep thee unto the end , and in the end , and will not suffer thee at the last gaspe , for any paines of death , to fall from him . comfortable is the expression , psa. 68.20 . unto god the lord belong the issues from death . wherein observe , first , death is not a total and final extinguishing of mens being , but there is an emergency , an issue out of it . secondly , in the plural , there be issues , two exits out of death : mat. 25.4 . and these shall go away into everlasting punishment , but the righteous into life eternal . thirdly , these issues are not in the power of man or angel , to order and dispose of . alas , were it in the power of some men to order them in this uncharitable age , so full of fractions and factions ; those of an opposite judgement unto themselves , would hardly find a favourable issue from death . lastly , and most to our comfort , these issues are only in the sole disposing of god himself , who of his mercy will make us conquerors over satans temptations ; by whose gracious ●ssistance , psa. 91.15 . the lyon and the dragon ( two names of the devil in scripture ) shall at the minute of our death , be trampled under our feet . amen . christ's third temptation to idolatry . sermon x. matth. 4.9 . and saith unto him , all these things will i give thee , if thou wilt fall down and worship me . or as it is more large , luke 4.6.7 . and the devil said unto him , all this power will i give thee , and the glory of them ; for t●at is delivered un●o me , and to whomso●ver i will , i ●ive it , if thou therefore wilt worship me , all shall be thine . these words contain a bargain , and sale endeavoured , though not effected . wherein observe , first , the seller , satan . for , though he boasts himselfe for a giver , will i give thee ; it was not donum , but excambium , wherein he desired to have quid pro quo , yea an over-valuable consideration . thus simoniacal patrons boast , how frankly and freely they give their livings , when indeed they sell them to unworthy incumbents , either by retention of tithes , or receiving of money . secondly , the things to be sold . lawyers charge their deeds with words enough , seemingly to the same purpose , though certainly the learned know a necessary difference in them : profits , emoluments , hereditaments , obventions , appendants , appurtenances , &c. the devil compriseth them in one word , all ; but afterwards brancheth it into two parts , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power , and glory . thirdly , the sellers power to make a good state : nihil dat quod non habet ; nothing can give to another , what it hath not it self , formally , or vertually . satan herein pretends conscience ; he would not deceive our saviour by felling him a crack'd title , but shews his evidence , how he came possess'd of the same : all these things are delivered unto me . fourthly , the condition : satan would not give christ the world in frank-almonage , but on the price of being worshipped : yea his worship must be performed according to the best fashion , with all state , solemnity , and ceremony thereof , with falling downe . observe the devils subtilty , he will trust nothing , but to make sure work , would have all paid him , before he would part with any thing ; no worship first , no worldly wealth for it . lastly , one thing is wanting ( and that a material one ) to strike up the bargain , viz. a chapman ; and we have him half in the text , one desired and sought for ; but not found out , and obtained . for christ refused satans termes , which marr'd his market , seeing no indented deed can be perfected , without full consent of both parties . how comes satan now to omit that preface general , u●ed by him in both his former temptations , viz. if thou beest the son of god . is there not a cause ? satan out of designe suppressed it , as sensible that now it made as much against , as formerly for his advantage . for , should christ seriously consider , that he was the son of god , he would never ask a blessing at the hands of him , who was his fathers professed enemy . observe , christians consulting their divine extraction , would disdain to do many many base sins which now they commit . he that is born of god , committeth not sin , 1 joh. 3.9 . that is , makes it not his work , especially whiles remembring his princely pedigree . is it a truth , or falshood that satan here affirmes , that the glory of the whole world was delivered unto him ? a noto●ious falshood , god only being the true proprietor thereof . and because it is a point of right , we will prove it both by record and practice . first , by record , psal. 24.1 . the earth is the lords , and the fulness thereof ; the world , and they that dwell therein . now , let satan produce the patent , with witnesses attesting the same , when , where , and for what consideration , god passed away this power unto him . for fond is all flying to poetical fiction , which makes pluto , the god of hell , the giver and governour of wealth . 2. by practice . had the devil had the disposing of this world , never had just iob got wealth , chaste ioseph gained honour , holy david become a king , pious mordecai been a favourite : the devil would have blasted their preferment in the bud , and with his negative voice had hindred their election to honour , had he had the ruling of rule and riches in this world . but the devil may seem the undoubted patron of all worldly advancement , because ( though sometime some good men slip into preferment ) his chaplains chiefly are presented thereunto . thus psal. 17. and psa. 73. david largely bemoaneth the prosperity of the wicked , that it almost made him to despair . consult the psalm first cited , vers. 14. where david discribeth the outward happiness of wicked men ; and speaking of them to god , he saith , whose bellies thou fillest with thy hid treasure . thou ; it is god that filleth them : thy ; it is out of gods wealth , that the wicked are fill'd ; though under him , satan is instrumentally active to confer riches upon them . but christ himself seemes to consent to satans soveraignty over the world , when stiling him thrice , namely , ioh. 12.31 . and 14.30 . and 16.11 . prince of this world . the devil is prince of this world , not by gods creation , and legal investing him therein , but partly by his owne usurpation , and partly by gods toleration , permitting him ( for some reasons known to us , and more conceal'd unto himself ) to do those ill offices , which good angels neither can , nor will perform . now the devil mis-interprets gods permission , for a commission ; gods connivence at , for gods conveyance of worldly rule unto him : but gods silence herein is not consent , as the wicked mistake , psal. 50.21 . besides , the devil lyed abominably when he said , he could give {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} power , or properly , authority : for , rom. 13.1 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for , there is no authority but from god . the devil , by gods permission , might give him {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power , ( such as a thief hath over an honest man when he robbeth him ) but authority truely founded and bounded , satan could not bestow upon him . wherefore , though in his first temptation to despair , satan affirm'd no falshood , yet in his second to presumption , he supprest some necessary truth , in all thy ways ; and in this last to idolatry , vented a most impudent and abominable lye , when boasting , for that is delivered unto me ; and to whomsoever i will , i give it . it is a dangerous thing to accept worldly wealth as the devils donative . now wealth is the devil's gift , when atchieved by unwarrantable ways ; wrong , and robbery ; fraud , and flattery ; corruption , and bribery ; extortion , and cruelty . what said abraham to the king of sodom ? gen. 14.23 . i will not take any thing that is thine , le●t thou shouldst say , i have made abraham rich . but let it never be said , that the devil hath made us rich . such wealth of his giving , will never prove prosperous at last . we read , 2 kings 12.9 . how i●hoiada bored an hole into the lid of a chest , into which the free-offerings for the temple were put . but god bores an hole , not in the lid , but bottom of those chests , wherein ill-gotten goods are laid up . they put them , ( hag. 1.6 . ) into bags with holes , thorow which insensibly their wealth leaketh out . the deceitfulness of riches ( matth. 13.22 . ) is pronounced of all wealth in general : even well-gotten goods are deceitful in this ; they promise that contentment which they cannot perform : but ill-gotten goods have a double deceitfulness ; in their getting ( like bread of deceit , prov. 20.14 . ) and in their event , they will prove deceitful to them that rely upon them . the devil at last will be found a grand impostor in all his promises . sometimes not performing them at all . one darius a persian prince , infamous for never-performed promises , is syrnamed darius doso , or , darius i will give . the evil spirit in my text may be named the devil doso ; all in the future tense , nothing presently paid and perfected . sometimes he performs them , but in a sense clean contrary to the expectation of him with whom he contracted . it is reported of king canutus , that he promised to make of him the highest man in england , who should kill king edmund iron-side , his corrival : which , when one had performed , and expected his reward , he commanded him to be hung on the highest tower in london . satan , who loves the sin , but hates the sinner , will finde some such trick , querk , or equivocation , thereby to frustrate and defeat those who depend on his promises ; as he deceived eve , gen. 3. with the fallacie of knowing good and evil . trust then rather the lord of heaven , whose promises are , first , truely propounded . satan ( as was afore said ) deals falsly in his propositions , shews onely the best , the glory ; conceals the worst , the grievances of the world . god in his profers truely states things ; tells us what to trust to , mark 10.30 . shall receive an hundred fold , houses , and children , and mothers , &c. with persecutions . he acquaints us as well with the trials we must expect , as with the triumph we shall obtain . secondly , ever performed , all gods promises in christ being yea and amen , 2 cor. 1.20 . thirdly , they are over-performed : 1 cor. 2.9 . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . fall down , and worship me . the fig-tree would not forsake his sweetnese , olive-tree his fatness , vine his wine ( whereby he cheareth the heart of god and man ) when the bramble ( fitter to make a fire then a king of ) accepted of the soveraignty of the trees of the wood , iudg. 9 ▪ when the good angel that appeared unto manoah , judg. 13.16 . would not accept of a burnt-offering : when the good angel , revel. 19.10 . would not accept of saint iohn's worship : and when the good angel , revel. 22.9 . refused the same ; the devil desires divine worship to be given unto him . asperiùs nihil est humili cum surgit in alium . set the devil on gods throne , and whither will he mount ? now , seeing satan would have the copie of his , agree with the original of god's adoration , in all particulars , and expresly in the posture of prostration ▪ fall down , and worship me ; we gather , outward bodily reverence is necessary in divine worship . now the body of man can scarcely be contrived into a decent posture , which in scripture hath not been hanselled by some good man or other , with gods worship therein . the humble publicane prayed standing , luke 18.13 . sick hezekiah lying upon his bed , 2 kings 20.2 . aged iacob , leaning on his st●ff . heb. 11.21 . devout saint paul , kneeling on his knees , ephes. 3.14 valiant ioshua , flat on his face , josh. 7.6 . faithful elijah , with his face between his knees , 1 king. 18 42. when he prayed for raine . to shew how humbly importunate we ought to be , when we pray for so necessary a creature . the said elijah elsewhere , namely , 1 kings 19.4 . prayed sitting under a juniper-tree ; but it was , when his minde was vexed with passion , and his body wearied with travel . otherwise it is a posture fitter for attention , then devotion , as partaking so much of ease , and repose , inconsistent with the reverence required in gods worship . the result of all is this , being ignorant of mens particular infirmities , and occasions , we cannot constantly con●ine them to one posture in gods worship . but let them use that , which expresseth most reverence , with their present convenience , and god will accept it , though no posture but falling down , would please satan's palate here in my text . such parents as expect their children should crave their blessing on their knees , whether do they not assume to themselves too much reverence , and therein intrench upon divine honour ? no : such genuflection being onely a civil posture to express their humility ; and is performed to princes and parliaments , by their petitioners : and therefore may be required by parents , monarchs over their own children . for my own part , should my sons knees ( how old soever ) be too stubborn to beg my blessing , i believe mine arm would be too stiff to reach out maintenance unto him . christ's third temptation to idolatry . sermon xi . matth. 4.10 . then saith iesus unto him , get thee hence satan : for it is written , thou shalt worship the lord thy god , and him onely shalt thou serve . in the former verse , satan had rapt out two notorious lyes . ( as indeed t is hard to tell one lye , and but one lye . ) the first , assertory , respecting the time past , affirming that all the power and glory of the world , were in his absolute disposal , as delivered unto him . the second , promissory , relating to the time to come , promising ( when he meant nothing less ) to invest and estate christ , in the full and peaceable possession thereof . now , it is observable , that our saviour in his answer to satan , takes notice of neither lye , so as to reprove and confute them . not that his silence herein was consent , to satans falshood ; but partly , because , had he spoken truth therein , it signified nothing , as to the matter of christs acceptance of his profer , which he heartily detested and defied : partly , because christ made all convenient speed to come up to the point , and to close with his adversary about the main issue of the matter , the utter unlawfulness of idolatry on any terms . to teach us , that the most compendious way to end any controversie , is , not to stand pidling and pelting away our spiritual artillery , against the ou●●works , and less-important limbes thereof , when we may safely and speedily b●tter down the citadel , and ought to bend all our forces against it . just as two muskets make no audible report , when at the same time and place a full cannon is discharged ; so our saviour was not at leasure to listen to the two crackings lyes satan had uttered , being totally taken up and ingrossed with the loud roaring abminable blasphemy , vented by him , to which alone he shapeth his answer in the text : then saith iesus , &c. observe in the words , 1. christs refusal of , 2. his indignation at , 3. his refutation of satans temptation . from his refusal , we collect , all worldly wealth , is no effectual , allurement to sin , unto a sanctified soul : what saith saint paul ? gal. 7.14 . by christ the world is crucified to me , and i unto the world . now who is crucified ? namely he , who after a long lingring torment , at last expires , and is stark dead . such , saint paul was , and such was christ , in a more eminent and transcedent manner . his affections were crucified , before his person was crucified in some sense ; crucified from his cradle , yea crucified before he was born , as deaded to all carnal delights ; the cause why satans profer made no impression upon him . for , tender the softest persian silks to a dead mans touch , and it nothing affects his fingers ; reach the the sweetest indian spices to his nostrils , they work not on his smell ; present the pleasantest wine of helbon , ( ezek. 27.28 . ) to his taste , it moveth him to no delight ; as here our mortified saviour was unconcerned with all worldly vanities . get thee hence satan . but s. luke saith , chap. 4.8 . get thee behinde me satan ; whereas it is a dangerous posture for one to have so fierce a foe behinde his back . let me alwaies have my enemy in mine eye , that i may mark and observe his motions . especially satan being of a serpentine nature , which , gen. 3.15 . bruiseth the heel , it is suspicious to suffer him to come in the rere , behinde us , for fear he practiseth some treachery against us . luke's get thee behinde me satan , must be expounded by matthew's get thee hence satan , both being in sense and substance the same : that is , avant , away , get thee out of my sight , as a detestable and odious obiect . besides , there is no danger of the devils being behind the backs of our bodies , when at the self-same time , the eye of our souls may with all caution be fastned upon him . but because we have mentioned satan being behinde us , i will describe a christian , in what posture his soul ought to stand in all relations . he must have god before him , always eying and observing his will and his word : satan behinde him , detesting and defying his temptations : the world be●e●th him , neglecting and contemning the wealth thereof : grace within him , entertaining and treasuring it up in his heart : and glory above him , ascending and aspiring thereunto in his affections and endeavours . now whereas our saviour seems in some sort out of patience , and filled with holy indignation or satan , observe , the most lambs in their owne cause , are the most lions in gods quarrel . we find the character of christs mildness , matth. 12.9 . hee shall not strive , nor cry . yet we hear him very loud in my text , when striving with satan . and just cause he had , when his fathers honour was so deeply concerned . here let us recount how often we finde christ angry in scripture . this was the first time in my text ; and satan had the good hansel , or first-fruits of christs anger , bestowed deservedly upon him . and as satan had the top , and beginning of christs anger , so shall he have the last , and the close thereof , yea be-forced to suck out the very ●ees and dregs , of his indignation . secondly , christ was angry , iohn 2.15 . when with a scourge of cords he drave the buyers and sellers out of the temple ; but then it was in his fathers quarrel , whose house of prayer they had turned into a den of theeves . thirdly , mark 3.5 . when he had looked round about on the people with anger , ( but for what ? for any personal injury they offered him ? o no , but ) for the hardness of their hearts . lastly , when offended with peter , matth. 16.23 . he said unto him , get thee behind me satan , giving peter worse language for disswading then ever he did iudas , for contriving his passion , whom indeed he once called devil , but never bid him , get thee behinde me . i will not be over-positive and confident ; but perchance christ may be found once again angry in scripture : but this i dare presume to affirm , it is not then in his behalf , but ( like meek moses , numb. 16.15 . very worth in the case of korah ) when his fathers honour or our good was interested therein . it is written . what , more scripture still ? enough , and too much ( will some carnal palate say ) of the manna of gods word : now a little of the flesh-pots , of mans traditions and inventions , were it but for novelty and variety sake . o no : christ still keeps himself to his scripture . no wise souldier will change a tryed sword , of whose metal and temper he hath had experience , yea which hath proved successful and victorious unto him , for a new blade out of the sorge ; and our saviour would not quit the sword of the word , wherewith he had twice foiled satan , for any new weapon ; but the third time maketh use thereof . scripture , is good to begin with , and good to continue with , and good to conclude with . some meates are said to be gold in the morning , silver at noon , but lead at night . but gods word is gold in the morning , gold at noon , gold at night ; yea , the more pretious , the more it is used . yea it is remarkable , christ took all the three places wherewith he repelled satan , out of one book of deuteronomy , and two of them out of one ( the sixth ) chapter thereof . now if the opening of one box afforded christ three antidotes against sat●ns poyson , how many cordials may the whole scripture yeeld us , especially since the happy addition of the new testament thereto ! but as the devil had formerly cited the text defectively ( leaving out in all thy ways ) so our saviour quotes the same redundantly , inserting the word onely , ( whereon all the hinge of the controversie did depend ) which if the original be consulted with , deut. 6.13 . appears not at all in the text ; contrary to the heavy curse , denounced rev. 22.18 . on such as adde any thing to gods word . though onely be not expressed , it is implyed in the text , and may be supplied from the context : for it followed in the next verse , deut. 6.14 . ye shall not go after other gods . is not this the same in effect , you shall serve god onely ? so when it is sad , exod. 20.3 . shalt have no other gods but me ; it amounteth to this , that we shall serve god onely . explaining of the text , by the context , is no adding to the text . if we ministers , ( especially in the heat and height of our preaching ) cite not scripture syllabically or verbatim , but faithfully render the life and sense thereof ( some perchance out of the preceding , some from the following verses ) we cannot justly be taxed for fallacious alleadging thereof . this will arm us against the unjust cavil of bellarmine , traducing all protestants , and luther by name , for adding to scripture , in maintaining that faith alone justifieth . we find this alone , though not formally , yet equivalently in gods word . here we will not , with some protestant divines , lay too much stress on that place , luke 8.20 . when christ said to iairus , beleive only , and shee shall be made whole ; because it relateth not properly and directly to the justifying of iairus his soul , but onely to have that miraculous reviving bestowed on his daughter . but we find faith alone justifiing , tantamountingly in scripture , when we read , eph. 2.8 . by grace are ye saved , through faith , and that not of your selves , it is the gift of god : not of works , lest any man should boast . here , ( as in many other places ) the total excluding of works , fixeth justification in faith alone ; and saint hillary , on the 8 of matthew ( so false is bellarmines slander , that luther first made the expression ) hath the proposition in terminis , fides sola justificat . god is not onely to be worshiped eminently above all , but also exclusively , none besides himself . two things are impatient of a corrival : the throne , and the marriage-bed . god in scripture shadoweth himself unto us , under both these relations . psal. 89.18 . the holy one of israel is our king . jer. 3.14 . turn , o backsliding children , saith the lord : for i am married unto you . dream not therefore of conjoyning any other in worship with him . here some of solomon's fools , though carnally wise , might conceive , ( had they been in christ's place ) that they had an advantage to enrich and advance themselves , cozen and delude satan , and withal , please and preserve god their friend , save and secure their own conscience . namely , thus . with their bodies , they would fall down , and worship satan ; and so , by the plentiful performance of the condition , gain worldly wealth and glory to themselves . mean time , they would reserve their hearts , ( which satan , not knowing the secrets thereof , could not discover ) to god alone ; yea , send up an ejaculation to him , in the midst of their corporal prostration to satan . but god is a jealous god , and will not thus be abused . should a wife , being found in the wanton embraces of another , pretend for her self , that still her heart was loyal to her husband , he should be as very a fool to believe it , as she an impudent harlot to affirm it . assure your selves , the wise god of heaven will not be abused by such vain palliations : nay , him onely shalt thou serve : to confute such , who introduce a mongrel-medly-religion ; as the colonies substituted in the room of the ten tribes carried away into captivity , 2 king. 17. and a seeming-contradiction ( but easily reconciled ) is remarkable in three verses . vers. 32. they feared the lord . vers. 33. they feared the lord , and served their own gods . vers. 34. they fear not the lord . all is easily reconciled . they feared the lord seemingly : but because they feared him ioyntly with their idols● they feared him not truely , nor acceptably . such are they who serve god and venus , their wantonness ; god , and bacchus , their drunkenness ; god , and ceres , their gluttony ; god , and mars , their furious revenge ; god , and mercury , their fraudulent and deceitful dealing . secondly , it confutes the practice of saint-worship amongst the papists , so derogatory to the glory of god . nor let them hope to evade , by coining the distinction , ( which with a broken cistern , jer. 2.13 . will not hold water ) that god is onely to be worshipped with the worship of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but saints may be worshipped with the worship of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . as if where god saith , thou shalt not steal , man should plead , indeed i may not take away my neighbours goods by way of stealing ; but i may take them away by way of lurching , or filching . but god , though he be in fact mocked , is not in fine mocked ; ( though men multiply distinctions till their fancies be weary , calling the same sin by different names ) but will avenge himself on such as abuse him by their vain inventions . again , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to unbyassed judgements , doth in the natural notion of the word , import more lowe , submiss , and servile adoration , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it self ; and in scripture is given to god himself . thus s. iames , chap. 1.1 . stileth himself {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the servant of iesus christ . and although saint paul , ( to note that by the way ) gal. 1.19 . entitles him , for the more outward honour , iames the brother of the lord ; yet the humble apostle ( being to speak of himself ) waves all carnal relation to christ , and onely calleth himself {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the servant of iesus , as a title of highest spiritual honour , and which speaketh his lowest service unto our saviour ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the criticism thereof , being appropriate to our god alone . lastly , though the learned papists may plead for themselves , that they serve the saint in the image , and god in the saint ; yet it is to be feared , that the ordinary people terminate their worship in the very image it self . christ's third temptation to idolatry . sermon xii . matth. 4.11 . then the devil leaveth him ▪ and behold , angels came and ministred unto him . we may observe in the words , purgatory , hell , earth , and heaven . 1. purgatory : but not in the modern sense of the papists , for a purgatory to come ; but one past already , in the word then ; that is , after christ had been sifted , and fanned , and tried , and purged ; coming off with his own honour , and his enemies confusion . 2. hell , the devil . 3. earth ; so may i safely term the humanity of our saviour . 4. heaven , the angels , those celestial spirits , which , upon satans dep●rture , ministred unto him . how came satan now to leave our saviour , rather then before ? as if his last answer was more effectual then his former . twice before , he had refused the profer , and refuted the reasons of the devil ; and now he did no more . first , negatively . it is not to be attributed to any latent operation , or mystical efficacie of the number of three , as if the third resistance drave the devil away ( thrice crossing , thrice sprinkling of water , &c. folly , with papists , to fix any force either in the thing , or the triplication thereof ) or as if satan would tempt us onely three times , who will do it more then thirty times three . but satan left him , first , because he ( who long had look'd for that which he was loath to finde , viz. whether christ was the son of god ) was now , to his great sorrow , sufficiently satisfied in the affirmative , that he was so ; and therefore desisted from farther inquiry therein . it is observable , how much satans knowledge was ( i will not say bettered , but ) increased in one chapter ( mark 1 ) within the compass of eleven verses . for , verse 13. he tempted christ , namely , to try whether he was the son of god ; and verse 24. he confesseth him : i know thee ( with deare-bought knowledge , to his owne confusion ) who thou art , the holy one of god . secondly , satan could not go higher , and therefore he would not go lower in his temptations . ecquid aliquid altius ? was there any act worse then idolatry ; or greater temptation thereunto , then the wealth and glory of the whole world ? it stood not with the state of satans malice , to present our saviour after this , with some petty allurement to a puny sin , and therefore he thought fittest for the present to desist . thirdly , satan went away , to save his credit , being on the matter driven away . christ spake , get thee hence , as a commander with authority ; and his words were ( for the time ) a mittimus to dispach the devil out of that place ; who , beholding christ his holy anger , now raised up to an height , presently with shame sneaked and slunk away . the devil leaveth him . holy indignation is an excellent exorcism to drive satan away . the surest way to fright the fiercest lion , ( that of the crowing of a cock , being denied by many , doubted of by most ) is by shaking of a fire-brand before his face . satan , that lion , feares the flame of holy and heavenly anger ( such as here sparkled out in our saviour ) so that the climat grew too hot for him ; he could dwel no longer therein . but we must be sure , that ours be holy indignation , otherwise the strange fire , of common and carnal anger , doth allure , not affright the devil ; yea the light thereof giveth him aim the more steddily to direct his temptations at our souls . yea when his fiery darts meet with our fiery passions ▪ oh how unquenchable ( without gods mercy ) is the combustion ! now saint matthew saith absolutely , the devil leaveth him ; but saint luke giveth us the limitation thereof ; he departeth from him , for a season . and seeing departing , and coming are relative termes ; we finde satan afterwards re-assaulting our saviour , iohn 14.30 . the prince of this world cometh , and hath nothing in me . whence learn , satan though he leaveth us , will never leave us , till life leaveth us . of the three grand enemies of our soul , one beginneth long before the other two , but all end and expire with us , at the same instant . the flesh starteth first , not onely from our birth , but being and conception : psal. 51.5 . behold , i was born in inquity , and in sin hath my mother conceived me . the world and the devil come after , namely when a child ( sooner or later according to his capacity ) is able , with the consent of his reason and will , to commit an actual sin . but all three determine in and at the same moment , namely just at the time of our death : till then , be sure satan will not leave thee . yet let none be disheartned at satans never leaving to tempt them , but , in a comfortable opposition thereunto , let them consider that gods protection will never finally leave to preserve them . indeed , for some time ( especially to the apprehension of a wounded conscience ) he deserteth his servants , who complain with christ , my god , my god , why hast thou forsaken me ? yet we have the certain promise of constant assistance ; which he will infallibly perform : heb. 13.5 . i will never leave thee , nor forsake thee . here under favour , i conceive that though our saviour was afterwards often tempted with the devil , yet the notion and nature of his future , much differed from his former temptations . his former were chiefly for satans information , and the other were onely for christs vexation ; the former partly to try , the later solely to trouble our saviour ; the devil then knowing full well , that he was the son of god . and angels . solitary men ( such as christ in the wilderness ) have alwaies the company of angels or devils . three things are herein observable . first , mans soul ( chiefly when alone ) admits of no vacuitie : anima plena . the avoidance of one , is alwaies the induction of another incumbent . secondly , it is impossible that good and bad angels should be reconciled at the same time , in the same subject . 2 cor. 6.14 . for what agreement is there betwixt light and darkne●s ? those stars of sweet light , and the star wormwood , revel. 8.11 . are of so opposite horizons , the elevation of the one , necessitates the depression of the other . thirdly , the intrant of the angels is in the very instant after the exit of satan ; and so reciprocally , when satans sets , then angels arise . thus in saul , 1 sam. 16.14 . the spirit of the lord departed from him , and an evil spirit from the lord troubled him . and as , gen. 27.30 . iacob was scarce gone out from the presence of isaac his father , when esau his brother came in ▪ so , plain , and pious , and profitable thoughts are no sooner departed our solitary souls , but presently rough , hairy , cru●l , wild , and wicked cogitations succeed in their room . seeing melancholy persons will have some ( and it is to be fea●ed bad ) company , let them avoid loneness , and associate themselves with such as are godly and religious . ministred unto him . angels on all occasions were very officious in their attendance on christ . first , at his conception , luke 1.26 . an angel , gabriel by name , first brought the blessed tidings thereof . secondly , after his birth angels , luke 2.10 . both celebrated the same with their singing , and imparted to shepherds the first intelligence thereof . thirdly , in his infancie , mat. 2.19 . an angel gave notice to ioseph of herods death , and that now christ might safely return into his own country . fourthly , in his temptation , here in my text . fifthly , at his passion , when his agony began in the garden , luke 22.43 . there appeared an angel unto him from heaven , strengthning him . some will say , seeing it is the general opinion of divines that the blessed elect angels are established and strengthned in christ , how cometh one of them to strengthen christ at this time ? but let such know , it was the humane nature of christ , ( which is less and lower then the angelical ) which here received strengthning from him . besides , the angel being then in a calm , and christ in the tempest of an agony , no wonder if a meaner might minister comfort and support to one otherwise and at other times far his superiour . sixthly , at his resurrection , mat. 28.2 . when an augel ( which rolled away the stone from the grave ) attested the same . lastly , after his ascention , act. 1. 10. when two angels declared the manner of his returne unto judgement . nor is this angelical attendance confined to christ alone , but extended also to all christians in some degree , as * formerly we have largely declared , and here intend no repetition thereof ; where also we have proved , that in compensation of their service ( though other civilities be due to angels ) no worship may lawfully be tendered unto them . what then is the reason of the inequality of angels demeanour in scripture , that though sometimes they refuse adoration , as iudges 13.16 . rev. 19.10 , 22 , 9. otherwhiles they accept thereof , as may appear by abraham's so solemn praying unto an angel , gen. 18.23 . for the sparing of sodom ? we may observe that those three angels mentioned in that chapter , appeared in three distinct capacities or representations . first , they are all three called men , gen. 18.2 . three men stood by him ; because they took on them the shape and bodies of men . secondly , two of them are termed angels , gen. 19. & all three promiscuously , heb. 13.2 . so called ) because of their beauty and lustre , power and strength , surpassing humanity wherein they did appear . thirdly , one of them abraham stileth my lord , jehovah ( who alone , staied behind , whilst the other two , as his servants , were sent to s●dom ) and termeth him , gen. 18.25 . the iudge of all the earth . to him onely ( as not a meer angel of god , but the very angel-god ) is abrahams adoration tendered , and therefore it maketh nothing for the popish worship of common and created angels . conclusion . beeing now for some time to take my leave of this auditory , and having the seasonable mention of the ministration of angels in my text ; i know how , if one of the romish perswasion were in my place , he would particularly consigne you to the tutellage of such guardian angels which he conceiveth most proper for your several professions . for instance ; are there any martial men that hear me to day ? such he would bequeath at this his departure , to the military angel , exod. 33.2 . and i will send my angel before thee , &c. namely , the same who drave out the seven nations of canaan , before the face of the israelites . are there any here , which trade in merchandize on the seas ? such would he commend to the protection of the angel of the waters , rev. 16.5 . to preserve them and their estates . are there any here , who stand on their preferment , as we terme it , i mean single persons who in due time intend marriage ? such he would commit to the guard of the matrimonial angel , gen. 24.7 . he shall send his angel before thee , the same which provided a gratious wife for isaac . but to avoid all exception , shun all shadow of superstition , and to be best assured of protection , i commend all qualities and conditions of people , to the tuition of the god of these angels ; taking my farwell of this auditory with the words of saint paul to the ephesians , act. 20.32 . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance amongst all them that are sanctified . amen . finis . notes, typically marginal, from the original text notes for div a40659e-130 gen. 53.11 . notes for div a40659e-650 acts 13.36 . gen. 6.9 . * pag. 103 notes for div a40659e-1350 * luk. 4.2 . doct ▪ doct. object . answ. the doctrine . use . doct. quest . answ. object . answ. quest . answ. notes for div a40659e-3080 quest . answ. doct. doct. notes for div a40659e-4600 quest . answ. quest . answ. quest . answ. doct. use . doct. doct. doct. doct. use . * lord bacon in his natural history . notes for div a40659e-6540 doct. * tim. 1.2 . * not s. augustine the ●●mous fa●h●r , and bishop of●ippo ; but ● later monk . * flores ●ancto●●m . quest . answ. doct. * eph. 6.16 use . doct. * pag. 466. * m. fox his martyrs . * melchior adamus in his life . m. dyke in his comment on this text . notes for div a40659e-8420 doct. james 4.7 . object . use . quest . quest . answ. quest . answ. doct. psal. 31.8 . notes for div a40659e-10400 doct. doct. 1. use . doct. 2. quest . answ. use 1. use 2. notes for div a40659e-12430 doct. 1. object . answ. quest . answ. doct. 2. doct. 3. notes for div a40659e-14420 doct. 1. doct. 2. doct. 3. use . doct. 4. use . doct. 5. * matth. 10.19 . use . doct. 6. doct. 7. notes for div a40659e-17080 quest . answ. doct. use . object . answ. doct. use . doct. object . answ. notes for div a40659e-20100 quest . answ. doct. 1. quest . answ. object . answ. object . quest . doct 2. doct. 3. henry huntington . use . doct. 4. quest . answ. notes for div a40659e-22410 doct. object . solut. doct. doct. object . answ. doct. use . doct. use . notes for div a40659e-25400 quest . answ. doct. doct. doct. use . doct. * page 99. quest . answ. a sermon upon the passion of our blessed saviour preached at guild-hall chappel on good friday, the 13th day of april, 1677 / by isaac barrow ... barrow, isaac, 1630-1677. 1677 approx. 96 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a31083) transcribed from: (early english books online ; image set 53986) images scanned from microfilm: (early english books, 1641-1700 ; 757:13) a sermon upon the passion of our blessed saviour preached at guild-hall chappel on good friday, the 13th day of april, 1677 / by isaac barrow ... barrow, isaac, 1630-1677. [3], 43 p. printed for brabazon aylmer ..., london : 1677. includes bibliographical references. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -sermons. sermons, english -17th century. 2004-05 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion davies mayor . martis xxiiij die aprilis , 1677 , annoque regis caroli secundi angliae , &c. vicesimo nono . this court doth earnestly desire dr. barrow to print his sermon preached at the guild-hall chappel on good friday last before the lord mayor and aldermen of this city . wagstaffe . a sermon upon the passion of our blessed saviour : preached at guild-hall chappel on good friday , the 13th day of april , 1677. by isaac barrow d.d. late chaplain in ordinary to his majesty , and master of trinity-colledge in cambridge . sacramentum salutis humanae non licet tacere , etiamsi nequeat explicari , p. leo i. serm. de pass . 7. london , printed for brabazon aylmer , at the sign of the three pidgeons in cornhill , over against the royal exchange , mdclxxvii . a sermon upon the passion of our blessed saviour . phil. 2.8 . — and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross . when , in consequence of the original apostacy from god , which did banish us from paradise ; and by continued rebellions against him , inevitable to our corrupt and impotent nature , mankind had forfeited the amity of god ( the chief of all goods , the fountain of all happiness ) and had incurred his displeasure ( the greatest of all evils , the foundation of all misery : ) when poor man , having deserted his natural lord and protector , other lords had got dominion over him , so that he was captivated by the foul , malicious , cruel spirits , and enslaved to his own vain mind , to vile lusts , to wild passions : when , according to an eternal rule of justice , that sin deserveth punishment , and by an express law , wherein death was enacted to the transgressors of gods command , the root of our stock , and consequentially all its branches stood adjudged to utter destruction : when , according to st. paul's expressions , all the world was become guilty before god ( or subjected to gods judgment ; all men ( jews and gentiles ) were under sin , under condemnation , under the curse ; all men were concluded into disobedience , and shut up together ( as close prisoners ) under sin ; all men had sinned , and come short of the glory of god ; death had passed over all , because all had sinned : when , for us , being plunged into so wretched a condition , no visible remedy did appear , no possible redress could be obtained here below ; for what means could we have of recovering gods favour , who were apt perpetually to contract new , debts and guilts , but not able to discharge any old scores ? what capacity of mind or will had we to entertain mercy , who were no less stubbornly perverse and obdurate in our crimes , than ignorant or infirm ? how could we be reconciled unto heaven , who had an innate antipathy to god and goodness ; [ sin ( according to our natural state , and secluding evangelical grace ) reigning , in our mortal bodies ; no good thing dwelling in us ; there being a predominant law in our members , warring against the law of our mind , and bringing us into captivity , to the law of sin ; a main ingredient of our old man , being a carnal mind , which is enmity to god , and cannot submit to his law ; we being alienated from the life of god by the blindness of our hearts , and enemies in our minds by wicked works ? how could we revive to any good hope , who were dead in trespasses and sins , god having withdrawn his quickning spirit ? how at least could we for one moment stand upright in gods sight , upon the natural terms , excluding all sin , and exacting perfect obedience ? when this , i say , was our forlorn and desperate case , then almighty god out of his infinite goodness was pleased to look upon us ( as he sometime did upon jerusalem , lying polluted in her blood ) with an eye of pity and mercy , so as graciously to design a redemption for us out of all that woful distress : and no sooner by his incomprehensible wisdom did he fore-see we should lose our selves , than by his immense grace he did conclude to restore us . but how could this happy design well be compassed ? how , in consistence with the glory , with the justice , with the truth of god , could such enemies be reconciled , such offenders be pardoned , such wretches be saved ? would the omnipotent majesty so affronted , design to treat with his rebels immediately , without an intercessour or advocate ? would the sovereign governour of the world suffer thus notoriously his right to be violated , his authority to be slighted , his honour to be trampled on , without some notable vindication or satisfaction ? would the great patron of justice relax the terms of it , or ever permit a gross breach thereof to pass with impunity ? would the immutable god of truth expose his veracity , or his constancy to suspicion , by so reversing that peremptory sentence of death upon sinners , that it should not in a sort eminently be accomplished ? would the most righteous and most holy god let slip an opportunity so advantageous for demonstrating his perfect love of innocence , and abhorrence of iniquity ? could we therefore well be cleared from our guilt without an expiation , or re-instated in freedom without a ransome , or exempted from condemnation without some punishment ? no ; god was so pleased to prosecute his designs of goodness and mercy ; as thereby no wise to impair or obscure , but rather to advance and illustrate the glories of his sovereign dignity , of his severe justice , of his immaculate holiness , of his unchangeable steddiness in word and purpose : he accordingly would be sued to for peace and mercy ; nor would he grant them absolutely , without due compensations for the wrongs he had sustained ; yet so , that his goodness did find us a mediatour , and furnish us with means to satisfie him : he would not condescend to a simple remission of our debts ; yet so , that , saving his right and honour , he did stoop lower for an effectual abolition of them : he would make good his word not to let our trespasses go unpunished ; yet so , that by our punishment we might receive advantage : he would manifest his detestation of wickedness in a way more illustrious , than if he had persecuted it down to hell , and irreversibly doomed it to endless torment . but how might these things be effected ? where was there a mediatour proper and worthy to intercede for us ? who could presume to sollicit and plead in our behalf ? who should dare to put himself between god and us , or offer to skreen mankind from the divine wrath and vengeance ? who had so great an interest in the court of heaven , as to ingratiate such a brood of apostate enemies thereto ? who could assume the confidence to propose terms of reconciliation , or to agitate a new covenant , wherewith god might be satisfied , and whereby we might be saved ? where , in heaven or earth , could there be found a priest sit to atone for sins so vastly numerous , so extremely hoinous ? and whence should a sacrifice be taken , of value sufficient to expiate for so manifold enormities , committed against the infinite majesty of heaven ? who could find out the everlasting redemption of innumerable souls , or lay down a competent ransom for them all ; not to say , could also purchase for them eternal life and bliss ? these are questions which would puzzle all the wit of man , yea , would gravel all the wisdom of angels to resolve ; for plain it is , that no creature on earth ; none in heaven , could well undertake or perform this work . where on earth , among the degenerate sons of adam , could be found such an high priest , as became us ; holy , harmless , undefiled , separate from sinners ? and , how could a man , however innocent and pure as a seraphin , so perform his duty , as to do more than merit or satisfie for himself ? how many lives could the life of one man serve to ransome ; seeing that it is asserted of the greatest and richest among men , that none of them can by any means redeem his brother , or give to god a ransome for him ? and how could available help in this case be expected from any of the angelical host ; seeing ( beside their being in nature different from us , and thence improper to merit or satisfie for us ; beside their comparative meanness , and infinite distance from the majesty of god ) they are but out fellow-servants , and have obligations to discharge for themselves , and cannot be solvent for more than for their own debts of gratitude and service to their infinitely bountiful creatour ; they also themselves needing a saviour , to preserve them by his grace in their happy state ? indeed no creature might aspire to so august an honour , none could atchieve so marvellous a work , as to redeem from infinite guilt and misery the noblest part of all the visible creation ; none could presume to invade that high prerogative of god , or attempt to infringe the truth of that reiterated proclamation ; i , even i am the lord , and beside me there is no saviour . wherefore , seeing that a supereminent dignity of person was required in our mediatour , and that an immense value was to be presented for our ransome ; seeing that god saw there was no man , and wondred ( or took special notice ) that there was no intercessor ; it must be his arm alone that could bring salvation ; none beside god himself could intermeddle therein . but how could god undertake the business ? could he become a suitor or intercessor to his offended self ? could he present a sacrifice , or disburse a satisfaction to his own justice ? could god alone contract and stipulate with god in our behalf ? no , surely man also must concur in the transaction ; some amends must issue from him , somewhat must be paid out of our stock ; humane will and consent must be interposed to ratifie a firm covenant with us , inducing obligation on our part ; it was decent and expedient , that as man by wilful transgression and presumptuous self-pleasing had so highly offended , injured , and dishonoured his maker , so man also by willing obedience , and patient submission to gods pleasure should greatly content , right , and glorifie him . here then did lye the stress ; this was the knot which only divine wisdom could loose ; and so indeed it did in a most effectual and admirable way ; for in correspondence to all the exigencies of the case , ( that god and man both might act their parts in saving us ) the blessed eternal word , the onely son of god , by the good will of his father , did vouchsafe to intercede for us , and to undertake our redemption ; in order thereto voluntarily being sent down from heaven , assuming humane flesh , subjecting himself to all the infirmities of our frail nature , and to the worst inconveniencies of our low condition ; therein meriting gods favour to us , by a perfect obedience to the law , and satisfying gods justice by a most patient endurance of pains in our behalf ; in completion of all willingly laying down his life for the ransom of our souls , and pouring forth his blood in sacrifice for our sins . this is that great and wonderful mystery of godliness ( or of our holy religion ) the which st. paul here doth express , in these words , concerning our b. saviour ; who being in the form of god , thought it no robbery to be equal with god , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross. in which words are contained divers points very observable ; but seeing the time will not allow me to treat on them in any measure as they deserve ; i shall ( waving all the rest ) insist but upon one particular , couched in the last words , even the death of the cross ; which by a special emphasis do excite us to consider the manner of that holy passion , which we now commemorate ; the contemplation whereof , as it is now most seasonable , so it is ever very profitable . now then in this kind of passion we may consider divers notable adjuncts ; namely these , 1. it s being in appearance criminal . 2. it s being most bitter and painful . 3. it s being most ignominious and shameful . 4. it s peculiar advantageousness to the designs of our lord in suffering . 5. it s practical efficacy . i. we may consider our lords suffering as criminal ; or as in semblance being an execution of justice upon him . he ( as the prophet foretold of him ) was numbred among the transgressors ; and god ( saith st. paul ) made him sin for us , who knew no sin ; that is , god ordered him to be treated as a most sinful or criminous person , who in himself was perfectly innocent , and void of the least inclination to offend . so in effect it was , that he was impeached of the highest crimes ; as a violatour of the divine laws in divers instances , as a designer to subvert their religion and temple , as an impostor deluding and seducing the people ; as a blasphemer , assuming to himself the properties and prerogatives of god ; as a seditious and rebellious person , perverting the nation , inhibiting payments of tribute to caesar , usurping royal authority , and styling himself christ a king : in a word , as a malefector , or one guilty of enormous offences ; so his persecutors avowed to pilate , if , said they , he were not a malefactor , we should not have delivered him up unto thee ; as such he was represented and arraigned ; as such , although by a sentence wrested by malicious importunity , against the will and conscience of the judge , he was condemned , and accordingly suffered death . now whereas any death or passion of our lord , as being in it self immensely valuable , and most precious in the sight of god , might have been sufficient toward the accomplishment of his general designs ( the appeasing gods wrath , the satisfaction of divine justice , the expiation of our guilt ) it may be inquired why god should thus expose him , or why he should chuse to suffer under this odious and ugly character ; which inquiry is the more considerable , because it is especially this circumstance which crosseth the fleshly sense , and worldly prejudices of men , so as to have rendred the gospel offensive to the superstitious jews , and despicable to conceited gentiles ; for so tryphon in justin m. although from conviction by testimonies of scripture , he did admit the messias was to suffer hardly , yet that it should be in this accursed manner , he could not digest ; so the great adversaries of christianity ( celsus , porphyrie , julian , ) did with most contempt urge this exception against it ; so s. paul did observe , that * christ crucified was unto the jews a stumbling-block , and unto the greeks foolishness ; wherefore to avoid those scandals , and that we may better admire the wisdom of god in this dispensation , it may be fit to assign some reasons intimated in h. scriptrue , or bearing conformity to its doctrine , why it was thus ordered : such are these . 1. as our saviour freely did undertake a life of greatest meanness and hardship , so upon the like accompts he might be pleased to undergo a death most loathsom and uncomfortable . there is nothing to mans nature ( especially to the best natures , in which modesty and ingenuity do survive ) more abominable than such a death ; god for good purposes hath planted in our constitution a quick sense of disgrace , and of all disgraces that which proceedeth from an imputation of crimes is most pungent ; and being conscious of our innocence doth heighten the smart ; and to reflect upon our selves dying under it , leaving the world with an indelible stain upon our name and memory , is yet more grievous ; even to languish by degrees , enduring the torments of a long , however sharp disease , would to an honest mind seem more eligible , than in this manner , being reputed and handled as a villain , to find a quick and easie dispatch . of which humane resentment may we not observe a touch in that expostulation , be ye come out as against a thief with swords and staves ? if as a man he did not like to be prosecuted as a thief , yet willingly did he chuse it , as he did other most distastful things , pertaining to our nature , ( the likeness of man ) and incident to that low condition , ( the form of a servant ) into which he did put himself ; such as were to endure penury and to fare hardly , to be slighted , envied , hated , reproached through all his course of life . it is well said by a pagan philosopher , that no man doth express such a respect and devotion to virtue , as doth he , who forfeiteth the repute of being a good man , that he may not lose the conscience of being such ; this our lord willingly made his case , being content not only to expose his life , but to prostitute his fame , for the interests of goodness . had he died otherwise , he might have seemed to purchase our welfare at a somewhat easie rate , he had not been so complete a sufferer , he had not tasted the worst that man is lyable to endure ; there had been a comfort in seeming innocent , detracting from the perfection of his sufferance . whereas therefore he often was in hazard of death , both from the clandestine machinations , and the outragious violences of those who maligned him , he did industriously shun a death so plausible , and honourable , if i may so speak ; it being not so disgraceful to fall by private malice , or by sudden rage , as by the solemn deliberate proceeding of men in publick authority and principal credit : accordingly this kind of death did not fall upon him by surprize , or by chance ; but he did from the beginning fore-see it ; he plainly with satisfaction did aim at it ; he ( as it is related in the gospels ) did shew his disciples , that it was incumbent on him by gods appointment and his own choice ; that he ought ( 't is said ) to suffer many things , to be rejected by the chief priests , elders , and scribes , to be vilified by them , to be delivered up to the gentiles ; to be mocked , and scourged , and crucified , as a flagitious slave . thus would our b. saviour , in conformity to the rest of his voluntary afflictions , and for a consummation of them , not only suffer in his body by sore wounds and bruises , and in his soul by doleful agonies , but in his name also and reputation by the foulest scandals ; undergoing as well all the infamy as the infirmity , which did belong to us , or might befall us ; thus meaning by all means thoroughly to express his charity , and exercise his compassion toward us ; thus advancing his merit , and discharging the utmost satisfaction in our behalf . 2. death passing on him as a malefactour by publick sentence , did best sute to the nature of his undertaking , was most congruous to his intent , did most aptly represent what he was doing , and imply the reason of his performance : for we all are guilty in a most high degree , and in a manner very notorious ; the foulest shame together with the sharpest pain is due to us for affronting our glorious maker , we deserve an open condemnation and exemplary punishment ; wherefore he undertaking in our stead to bear all , and fully to satisfie for us , was pleased to undergo the like judgment and usage ; being termed , being treated as we should have been , in quality of an heinous malefactour , as we in truth are . what we had really acted in dishonouring and usurping upon god , in disordering the world , in perverting others , that was imputed to him ; and the punishment due to that guilt was inflicted on him : all we like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquities of us all ; he therefore did not only sustain an equivalent pain for us , but in a sort did bear an equal blame with us , before god and man. 3. seeing by the determinate counsel of god it was appointed , that our lord should die for us , and that not in a natural but violent way , so as perfectly to satisfie gods justice , to vindicate his honour , to evidence both his indignation against sin , and willingness to be appeased ; it was most fit that affair should be transacted in a way , wherein gods right is most nearly concerned , and his providence most plainly discernible ; wherein it should be most apparent that god did exact and inflict the punishment , that our lord did freely yield to it , and submissively undergo it , upon those very accompts : all judgment ( as moses of old did say ) is gods , or is administred by authority derived from him , in his name , for his interest ; all magistrates being his officers , and instruments , whereby he governeth and ordereth the world , his natural kingdom ; whence that which is acted in way of formal judgement by persons in authority , god himself may be deemed in a more special and immediate manner to execute it , as being done by his commission , in his stead , on his behalf , with his peculiar superintendance : it was therefore in our lord a signal act of deference to gods authority and justice , becoming the person sustained by him of our mediatour and proxy , to undergo such a judgement , and such a punishment ; whereby he received a doom as it were from gods own mouth , uttered by his ministers ; and bare the stroke of justice from gods hand , represented by his instruments : whence very seasonably and patiently did he reply to pilate , thou hadst no power over me ( or against me ) except it were given thee from above , implying , that it was in regard to the originally supreme authority of god his father , and to his particular appointment upon this occasion , that our saviour did then frankly subject himself to those inferiour powers , as to the proper ministers of divine justice : had he suffered in any other way , by the private malice or passion of men , gods special providence in that case had been less visible , and our lords obedience not so remarkable : and if he must dy by publick hands , it must be as a criminal , under a pretence of guilt and demerit ; there must be a formal process , how full soever of mockery and outrage ; there must be testimonies produced , how void soever of truth or probability ; there must be a sentence pronounced , although most corrupt and injurious ; for no man is in this way persecuted , without colour of desert ; otherwise it would cease to be publick authority , and become lawless violence ; the prosecutor then would put off the face of a magistrate , and appear as a cut-throat , or a robber . 4. in fine , our saviour hardly with such advantage , in any other way , could have displayed all kinds of vertue and goodness , to the honour of god , to the edification of men , to the furtherance of our salvation . the judgement hall with all the passages leading him thither , and thence to execution , attended with guards of souldiers , amidst the crouds and clamours of people , were as so many theaters , on which he had opportune convenience , in the full eye of the world , to act divers parts of sublimest vertue ; to express his insuperable constancy in attesting truth , and maintaining a good conscience ; his meekness in calmly bearing the greatest wrongs ; his patience in contentedly enduring the saddest adversities ; his entire resignation to the will and providence of god ; his peaceable submission to the law and power of man ; his admirable charity in pitying , in excusing , in obliging those by his good wishes and earnest prayers for their pardon , who in a manner so injurious , so despiteful , so cruel , did persecute him ; yea , in gladly suffering all this from their hands for their salvation ; his unshakeable faith in god , and unalterable love toward him , under so fierce a trial , so dreadful a temptation : all these excellent vertues and graces by the matter being thus ordered , in a degree most eminent , and in a manner very conspicuous were demonstrated , to the praise of gods name , and the commendation of his truth ; for the settlement of our faith and hope ; for an instruction and an encouragement to us of good practice in those highest instances of vertue . [ it is a passable notion among the most eminent pagan sages , that no very exemplary vertue can well appear otherwise then in notable misfortune ; whence 't is said in plato , that to approve a man heartily righteous , he must be scourged , tortured , bound , have his two eyes burnt out , and in the close having suffered all evils , must be impailed , or crucified : and , it was , ( saith seneca ) the cup of poyson , which made socrates a great man , and which out of prison did transferr him to heaven , or did procure to him that lofty esteem ; affording him opportunity to signalize his constancy , his equanimity , his unconcernedness for this world and life ; and , the vertue ( saith he again ) and the innocence of rutilius would have lien hid , if it had not ( by condemnation and exile ) received injury ; while it was violated , it brightly shone forth ; and he that said this of others , was himself in nothing so illustrious , as in handsomly entertaining that death , to which he was by the bloody tyrant adjudged : and generally the most honourable persons in the judgement of posterity for gallant worth , to this very end ( as such philosophers teach ) were by divine providence delivered up to suffer opprobrious condemnations and punishments by the ingrateful malignity of their times : so that the greeks , in consistence with their own wisdom and experience , could not reasonably scorn that cross , which our good lord ( did not only as did their best worthies by forcible accidental constraint undergo , but ) advisedly by free choice did undertake , to recommend the most excellent vertues to imitation , and to promote the most noble designs that could be , by its influence : ] so great reason there was , that our lord should thus suffer as a criminal . ii. we may consider , that in that kind his suffering was most bitter and painful . easily we may imagine what acerbity of pain must be endured by our lord , in his tender limbs being stretched forth , racked , and tentered , and continuing for a good time in such a posture ; by the piercing his hands and his feet , parts very nervous and exquisitely sensible , with sharp nails ( so that as it is said of joseph , the iron entred into his soul ) by abiding exposed to the injuries of the sun scorching , the wind beating , the weather searching his grievous wounds and sores : such a pain it was , and that no stupifying , no transient pain , but one both very acute , and lingring ; for we see , that he together with his fellow-sufferers had both presence of mind and time to discourse ; even six long hours did he remain under such torture , sustaining in each moment of them beyond the pangs of an ordinary death : but as the case was so hard and sad , so the reason of it was great , and the fruit answerably good ; our saviour did embrace such a passion , that in being thus content to endure the most intolerable smarts for us , he might demonstrate the vehemence of his love ; that he might signifie the heinousness of our sins , which deserved that from such a person so heavy punishment should be exacted ; that he might appear to yield a valuable compensation for those pains , which we should have suffered ; that he thoroughly might exemplifie the hardest duties of obedience and patience . iii. this manner of suffering was ( as most sharp and afflictive , so ) most vile and shameful ; being proper to the basest condition of the worst men , and unworthy of a free man , however nocent and guilty . it was servile supplicium , a punishment never by the romans , under whose law our lord suffered , legally inflicted upon free men , but upon slaves only ; that is upon people , scarce regarded as men , having in a sort , forfeited or lost themselves ; and among the jews that execution , which most approached thereto , and in part agreed with it ( for their law did not allow any so inhumane punishment ) hanging up the dead bodies of some that had been put to death , was held most infamous and execrable ; for cursed , said the law , is every one that hangeth upon a tree ; cursed , that is devoted to reproach and malediction ; accursed by god , saith the hebrew , that is seeming to be rejected by god , and by his special order exposed to affliction . indeed , according to the course of things , to be set on high , and for continuance of time to be objected to the view of all that pass by , in that calamitous posture , doth infuse bad suspicion , doth provoke censure , doth invite contempt and scorn , doth naturally draw forth language of derision , despight and detestation , especially from the inconsiderate , hard hearted , and rude vulgar , which commonly doth think , speak , and deal according to event and appearance ; ( — sequitur fortunam semper , & odit damnatos — ) whence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be made a gazing stock , or an object of reproach to the multitude , is by the apostle mentioned as an aggravation of the hardships endured by the primitive christians . and thus in extremity did it befall our lord ; for we read , that the people did in that condition mock , jeer , and revile him ; drawing up their noses , abusing him by scurrilous gestures , letting out their virulent and wanton tongues against him ; so as to verifie that prediction , i am a reproach of men , and despised of the people ; all they that see me laugh me to scorn ; they shoot out the lip , they shake the head , saying , he trusted in the lord , let him deliver him , seeing he delighted in him . the same persons , who formerly had admired his glorious works , who had been ravished with his excellent discourses , who had followed and favoured him so earnestly , who had blessed and magnified him , ( for he , saith s. luke , taught in the synagogues being glorified by all ) even those very persons did then behold him with pitiless contempt and despight ; in correspondence to that prophesie , they look and stare upon me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the people stood gazing on him , in a most scornful manner ; venting contemptuous and spiteful reproaches , as we see reported in the evangelical story . thus did our blessed saviour endure the cross , despising the shame ; despising the shame , that is not simply disregarding it , or ( with a stoical haughtiness , with a cynical immodesty , with a stupid carelesness ) slighting it as no evil ; but not eschewing it , or not rating it for so great an evil , that to decline it he would neglect the prosecution of his great and glorious designs . there is innate to man an aversation and abhorrency from disgraceful abuse , no less strong , then are the like antipathies to pain ; whence cruel mockings and scourgings are coupled as ingredients of the sore persecutions sustained by gods faithful martyrs ; and generally men with more readiness will embrace , with more contentedness will endure the cruelty of the latter , than of the former ; pain not so smartly affecting the lower sense , as being insolently contemned doth grate upon the fancy , and wound even the mind it self ; for the wounds of infamy do ( as the wise man telleth us ) go down into the innermost parts of the belly , reaching the very heart , and touching the soul to the quick . we therefore need not doubt , but that our saviour as a man , endowed with humane passions , was sensible of this natural evil ; and that such indignities did add somewhat of loathsomness to his cup of affliction ; especially considering , that his great charity disposed him to grieve , observing men to act so indecently , so unworthily , so unjustly toward him ; yet in consideration of the glory that would thence accrue to god , of the benefit that would redound to us , of the joy that was set before him , when he should see of the travel of his soul and be satisfied , he most willingly did accept , and most gladly did comport with it . he became a curse for us , exposed to malediction and reviling ; he endured the contradiction ( or obloquy ) of sinful men ; he was despised , rejected , and dis-esteemed of men ; he in common apprehension was deserted by god , according to that of the prophet , we did esteem him stricken , smitten of god , and afflicted ; himself even seeming to concur in that opinion ; so was he made a curse for us , that we , as the apostle teacheth , might be redeemed from the curse of the law , that is , that we might be freed from the exemplary punishment , due to our transgressions of the law , with the displeasure of god appearing therein , and the disgrace before the world attending it : he chose thus to make himself of no reputation , vouchsafing to be dealt with as a wretched slave , and a wicked miscreant , that we might be exempted not only from the torment , but also from the ignominy which we had merited ; that together with our life , our safety , our liberty , we might even recover that honour which we had forfeited and imbezled . but lest any should be tempted not sufficiently to value these sufferances of our lord , as not so rare , but that other men have tasted the like ; lest any should presume to compare them with afflictions incident to other persons , as celsus did compare them with those of anaxarchus and epictetus ; it is requisite to consider some remarkable particulars about them . we may then consider , that not only the infinite dignity of his person , and the perfect innocency of his life did enhance the price of his sufferings ; but some endowments peculiar to him , and some circumstances adhering to his design , did much augment their force . he was not only according to the frame and temper of humane nature sensibly touched with the pain , the shame , the whole combination of disasters , apparently waiting on his passion ; as god ( when he did insert sense and passion into our nature , ordering objects to affect them ) did intend we should be , and as other men in like circumstances would have been ; but in many respects beyond that ordinary rate ; so that no man , we may suppose , could have felt such grief from them as he did , no man ever hath been sensible of any thing comparable to what he did endure ; that passage being truly applicable to him , behold and see , if there be any sorrow like to my sorrow , which is done unto me , wherewith the lord hath afflicted me in the day of his fierce anger ; as that unparallel'd sweating out great lumps of blood may argue ; and as the terms expressing his resentments do intimate ; for in respect of present evils he said of himself , my soul is exceedingly sorrowful to death ; he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be in great anguish and anxiety , to be in an agony or pang of sorrow ; in regard to mischiefs which he saw coming on , he is said to be disturb'd in spirit , and to be sore amazed , or dismayed at them ; to such an exceeding height did the sense of incumbent evils , and the prospect of impendent calamities , the apprehension of his case , together with a reflection on our condition , skrew up his affections . and no wonder , that such a burthen , even the weight of all the sins ( the numberless most heinous sins and abominations ) that ever were committed by mankind , by appropriation of them to himself , lying on his shoulders , he should feel it heavy , or seem to crouch and groan under it ; that in the mystical psalm , applied by the apostle to him , he should cry out , innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that i am not able to look up ; they are more than the hairs of my head , and my heart faileth me . the sight of gods indignation so dreadfully flaming out against sin , might well astonish and terrifie him : to stand , as it were , before the mouth of hell belching fire and brimstone in his face ; to lye down in the hottest furnace of divine vengeance ; to quench with his own heart-blood the wrath of heaven , and the infernal fire ( as he did in regard to those who will not re-kindle them to themselves ) might well in the heart of a man beget unconceivable and unexpressible pressures of affliction . when such a father ( so infinitely good and kind to him , whom he so dearly and perfectly loved ) did hide his face from him , did frown on him , how could he otherwise than be mightily troubled ? is it strange that so hearty a love , so tender a pity , contemplating our sinfulness , and experimenting our wretchedness , should be deeply touched ? to see , i say , so plainly , to feel so thoroughly the horrible blindness , the folly , the infidelity , the imbecillity , the ingratitude , the incorrigibility ; the strange perverseness , perfidiousness , malice , and cruelty of mankind in so many instances ( in the treason of judas , in the denial of peter , in the desertion of all the apostles , in the spite and rage of the persecutors , in the falshood of the witnesses , in the abuses of the people , in the compliance of pilate , in a general conspiracy of friends and foes to sin ) all these surrounding him , all invading him , all discharging themselves upon him , would it not astone a mind so pure , would it not wound a heart so tender , and full of charity ? surely , any of those persons , who fondly do pretend unto , or vainly do glory in a sullen apathy , or a stubborn contempt of the evils incident to our nature and state , would in such a case have been utterly dejected ; the most resolved philosopher would have been dashed into confusion at the sight , would have been crushed into desperation under the sense of those evils which did assault him. with the greatness of the causes , the goodness of his constitution did conspire to encrease his sufferings ; for surely as his complexion was most pure and delicate , his spirit most vivid and apprehensive , his affections most pliant and tractable ; so accordingly would the impressions upon him be most sensible , and consequently the pains which he felt ( in body or soul ) most afflictive . that we in like cases are not alike moved , that we do not tremble at the apprehensions of gods displeasure , that we are not affrighted with the sense of our sins , that we do not with sad horrour resent our danger and our misery , doth arise from that we have very glimmering and faint conceptions of those matters ; or that they do not in so clear and lively a manner strike our fancy ( not appearing in their true nature and proper shape , so heinous and so hideous as they really are , in themselves and in their consequences ) ; or because we have but weak perswasions about them ; or because we do but slightly consider them ; or from that our hearts are very hard and callous , our affections very cold and dull , so that nothing of this nature ( nothing beside gross material affairs ) can mollifie or melt them ; or for that we have in us small love to god , and a slender regard to our own welfare ; in fine , for that in spiritual matters we are neither so wise , so sober , so serious , nor so good or ingenuous in any reasonable measure , as we should be : but our saviour in all those respects was otherwise disposed ; he most evidently discerned the wrath of god , the grievousness of sin , the wretchedness of man , most truly , most fully , most strongly represented to his mind ; he most firmly believed , yea most certainly knew , whatever gods law had declared about them ; he did exactly consider and weigh them ; his heart was most soft and sensible , his affections were most quick and excitable by their due objects ; he was full of dutiful love to god , and most ardently desirous of our good , bearing a more than fraternal good will towards us : whence 't is not so marvellous that as a man , as a transcendently wise and good man , he was so vehemently affected by those occurrences , that his imagination was so troubled , and his passions so stirred by them ; so that he thence did suffer in a manner , and to a degree unconceivable ; according to that ejaculation in the greek liturgies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by thy unknown sufferings , o christ , have mercy on us . but farther , iv. we may consider , that this way of suffering had in it some particular advantages , conducing to the accomplishment of our lords principal designs . it s being very notorious , and lasting a competent time were good advantages ; for if he had been privately made away , or suddenly dispatched , no such great notice would have been taken of it , nor would the matter of fact have been so fully proved , to the confirmation of our faith , and conviction of infidelity : nor had that his excellent deportment under such bitter affliction ( his most divine patience , meekness and charity ) so illustriously shone forth . wherefore to prevent all exceptions , and excuses of unbelief ( together with other collateral good purposes ) divine providence did so manage the business , that as the course of his life , so also the manner of his death , should be most conspicuously remarkable : i spake freely to the world , and in secret have i done nothing , said he of himself ; and these things ( said s. paul to king agrippa ) were not done in a corner ; such were the proceedings of his life , not close or clancular , but frank and open ; not presently hushed up , but leisurely carried on in the face of the world , that men might have the advantage to observe and examine them ; and as he lived , so he dyed most publickly and visibly ; the world being witness of his death , and so prepared to believe his resurrection , and thence disposed to embrace his doctrine ; according to what he did foretell , i being lifted up from the earth shall draw all men to me ; for he drew all men by so obvious a death to take notice of it , he drew all well-disposed persons from the wondrous consequences of it to believe on him : and as ( said he again ) moses did exalt the serpent in the wilderness , so must the son of man be exalted ; as the elevation of that mysterious serpent did render it visible , and did attract the eyes of people toward it ; whereby , gods power invisibly accompanying that sacramental performance , they were cured of those mortiferous stings which they had received : so our lord being mounted on the cross , allured the eyes of men to behold him , and their hearts to close with him ; whereby , the heavenly virtue of gods spirit cooperating , they become saved from those destructive sins , which from the devils serpentine instigations they had incurred . another advantage of this kind of suffering was , that by it the nature of that kingdom , which he did intend to erect was evidently signified ; that it was not such as the carnal people did expect , an external , earthly , temporal kingdom , consisting in domination over the bodies and estates of men , dignified by outward wealth and splendour , managed by worldly power and policy , promoted by forcible compulsion and terrour of arms , affording the advantages of safety , quiet , and prosperity here ; but a kingdom purely spiritual , celestial , eternal ; consisting in the governance of mens hearts and minds , adorned with endowments of wisdom and virtue ; administred by the conduct and grace of gods holy spirit , upheld and propagated by meek instruction , by virtuous example , by hearty devotion , and humble patience ; rewarding its loyal subjects with spiritual joys and consolations now , with heavenly rest and bliss hereafter ; no other kingdom could he presume to design , who submitted to this dolorous and disgraceful way of suffering ; no other exploits could he pretend to atchieve by expiring on a cross ; no other way could he rule , who gave himself to be managed by the will of his adversaries ; no other benefits would this forlorn case allow him to dispense ; so that well might he then assert , my kingdom is not of this world , when he was going in this signal way to demonstrate that important truth . it was also a most convenient touch-stone to prove the genuine disposition and worth of men ; so as to discriminate those wise , sober , ingenuous , sincere , generous souls , who could discern true goodness through so dark a cloud , who could love it though so ill-favouredly disfigured , who could embrace and avow it , notwithstanding so terrible disadvantages ; it served , i say , to distinguish those blessed ones , who would not be offended in him , or by the scandal of the cross be discouraged from adhering to him , from the crew of blind , vain , perverse , haughty people , who being scandalized at his adversity , would contemn and reject him . another considerable advantage was this , that by it gods special providence was discovered , and his glory illustrated in the propagation of the gospel : for how could it be , that a person of so low parentage , of so mean garb , of so poor condition , who underwent so lamentable and despicable a kind of death , falling under the pride and spite of his enemies , so easily should gain so general an opinion in the world ( even among the best , the wisest , the greatest persons ) of being the lord of life and glory ; how , i say , could it happen , that such a miracle could be effected without gods aid and special concurrence ? that king herod , who from a long reign in flourishing state with prosperous success in his enterprises , did attain the name of great ; or that vespasian , who triumphantly did ascend the imperial throne , should either of them by a few admirers of worldly vanity , seriously be held , or in flattery be call'd the messias , is not so strange ; but that one who was trampled on so miserably , and treated as a wretched caitiff , should instantly conquer innumerable hearts , and from such a depth of extreme adversity should be advanced to the sublimest pitch of glory ; that the stone , which the builders with so much scorn did refuse , should become the head stone of the corner , this ( with good assurance we may say ) was the lords doing , and it is marvellous in our eyes . hereby indeed the excellency of divine power and wisdom was much glorified ; by so impotent , so improbable , so implausible means accomplishing so great effects ; subduing the world to obedience of god , not by the active valour of an illustrious hero , but through the patient submission of a poor , abused , and oppressed person ; restoring mankind to life and happiness by the sorrowful death of a crucified saviour . v. lastly , the consideration of our lords suffering in this manner is very useful in application to our practice : no point is more fruitful of wholsome instruction , none is more forcible to kindle devout affections , none can afford more efficacious inducements and incentives to a pious life ; for what virtue will not a serious meditation on the cross be apt to breed and to cherish ; to what duty will it not engage and excite us ? 1. are we not hence infinitely obliged with most humble affection and hearty gratitude to adore each person of the b. trinity ? that god the father should design such a redemption for us ; not sparing his own son ( the son of his love , dear to him as himself ) but delivering him up for us , to be thus dealt with for our sake ; that god would endure to see his son in so pittiful a condition , to hear him groaning under so grievous pressures , to let him be so horribly abused ; and that for us , who deserved nothing from him , who had demerited so much against him ; for us , who were no friends to him , ( for even when we were enemies , we were reconciled to god by the death of his son ; ) who were not any waies commendable for goodness , or righteousness ; ( for christ did suffer for sinners , the just for the unjust ; and god commended his love to us , that while we were sinful , christ died for us ; ) that god thus should love us , sending his son to be a propitiation for our sins , in so dismal a way of suffering , how stupendious is that goodness , how vast an obligation doth it lay upon us to reciprocal affection ? if we do owe all to god , as our maker , from whose undeserved bounty we did receive all that we have , how much farther do we stand indebted to him as the author of our redemption , from whose ill-deserved mercy we receive a new being , and better state ; and that in a way far more obliging ; for god created us with a word , without more cost or trouble ; but to redeem us stood him in huge expences and pains ; no less than the debasing his only son to our frailty , the exposing him to more than our misery ; the withdrawing his face , and restraining his bowels from his best beloved : if a jew then were commanded by law , if a gentile were obliged by nature , to love god with all his heart and all his soul , what affection doth a christian , under the law and duty of grace , owe unto him ? by what computation can we reckon that debt ? what faculties have we sufficient to discharge it ? what finite heart can hold an affection commensurate to such an obligation ? and how can it otherwise than inflame our heart with love toward the blessed son of god , our saviour , to consider , that merely out of charitable pity toward us , he purposely came down from heaven , and took our flesh upon him , that he might therein undergo those extreme acerbities of pain , and those most ugly indignities of shame for us ? greater love ( said he ) hath no man than this , that a man lay down his life for his friends ; but that god should lay down his life , should pour forth his bloud , should be aspersed with the worst crimes , and cloathed with foulest shame , should be executed on a cross as a malefactour and a slave , for his enemies and rebellious traitors , what imagination can devise any expression of charity or friendship comparable to this ? wherefore if love naturally be productive of love , if friendship justly meriteth a correspondence in good will , what effect should the consideration of so ineffable a love , of so unparallel'd friendship have upon us ? how can any serious reflection on this event fail to work hearty gratitude in us toward our good lord ? for put case any person for our sake ( that he might rescue us from the greatest mischiefs , and purchase for us the highest benefits ) willingly should deprive himself of all his estate ( and that a very large one ) of his honour ( and that a very high one ) of his ease and pleasure ( and those the most perfect and assured that could be ; ) that he should expose himself to the greatest hazards , should endure the sorest pains , and most disgraceful ignominies ; should prostitute his life , and in most hideous manner lose it , to those ends for our sake ; should we not then apprehend and confess our selves monstrously ingrateful , if we did not most deeply resent such kindness , if upon all occasions we did not express our thankfulness for it ; if we did not ever readily yield all the acknowledgment and all the requital we were able ? the case in regard to our blessed saviour is like in kind , but in degree whatever we can suppose doth infinitely fall below the performances for us of him , who stooped from the top of heaven , who laid aside the majesty and the felicitie of god for the infamies and the dolours of a cross , that he might redeem us from the torments of hell , and instate us in the joys of paradise ; so that our obligations of gratitude to him are unexpressibly great , and we cannot with any face deny our selves to be most basely unworthy , if the effects in our heart and life be not answerable . nor should we forget , that also upon this account we do owe great love and thanks to god the holy ghost , who as he did originally conspire in the wonderful project of our redemption , as he did executively by miraculous operation conduct our saviour into his fleshly tabernacle , as he did by unmeasurable communications of divine virtue assist his humanity through all the course of his life ; so in this juncture he did inspire him with charity more than humane , and did support him to undergo those pressures with invincible patience ; and so did sanctifie all this sacerdotal performance , that our lord , as the apostle doth affirm , did through the eternal spirit offer himself without spot to god. 2. what surer ground can there be of faith in god , what stronger encouragement of hope , than is suggested by this consideration ? for if god stedfastly did hold his purpose , and faithfully did accomplish his word in an instance so distastful to his own heart and bowels , how can we ever suspect his constancy and fidelity in any case , how can we distrust the completion of any divine promise ? if god spared not his own son , but delivered him up for us , to the suffering of so contumelious affliction , how can we any wayes be diffident of his bounty , or despair of his mercy ? how ( as the apostle doth argue ) shall he not also with him freely give us all things ? if ever we be tempted to doubt of gods goodness , will not this experiment thereof convince and satisfie us ? for what higher kindness could god express , what lower condescension could he vouchsafe , by what pledge could he more clearly or surely testifie his willingness and his delight to do us good , than by thus ordering his dearest son to undergo such miseries for us ? if the greatness of our sins discourageth us from entertaining comfortable hopes of mercy , will it not rear our hearts to consider that such a punishment hath been inflicted to expiate them , which might content the most rigorous severity ; that such a price is laid down to redeem us from the curse , which richly may suffice to discharge it ; that such a sacrifice hath been offered , which god hath avowed for most available , and acceptable to himself ? so that now what can justice exact more from us ? what have we farther to do , than with a penitent and thankful heart to embrace the mercy purchased for us ? who is he that condemneth , seeing christ hath died , and hath his own self born our sins in his own body on the tree ? whatever the wounds of our conscience be , is not the bloud of the cross , tempered with our hearty repentance , and applied by a lively faith , a sovereign balsam , of virtue sufficient to cure them ; and may we not by his stripes be healed ? have we not abundant reason with the holy apostle , to joy in god through our lord jesus christ , by whom we have received the atonement ? is it not to depretiate the worth , to disparage the efficacy of our lords passion , any ways to despair of mercy , or to be disconsolate for guilt ; as if the cross were not enough worthy to compensate for our unworthiness , or our saviours patience could not balance our disobedience ? 3. it indeed may yield great joy , and sprightly consolation to us to contemplate our lord upon the cross , exercising his immense charity toward us , transacting all the work of our redemption , defeating all the enemies , and evacuating all the obstacles of our salvation . may we not delectably consider him as there stretching forth his arms of kindness , with them to embrace the world , and to receive all mankind under the wings of his protection ? as there spreading out his hands , with them earnestly inviting and intreating us to accept the overtures of grace , procured by him for us ? is it not sweet and satisfactory to view our great high-priest on that high altar offering up his own pure flesh , and pouring out his pretious blood , as an universal complete sacrifice , propitiatory for the sins of mankind ? is it not a goodly object to behold humility and patience so gloriously rearing themselves above all worldly , all infernal pride and insolence ; by the cross ascending unto the celestial throne of dignity and majesty superlative ? is it not pleasant to contemplate our lord there standing erect , not only as a resolute sufferer , but as a noble conquerour , where having spoiled principalities and powers , he made a solemn shew triumphing over them ? did ever any conquerour loftily seated in his triumphal chariot yield a spectacle so gallant and magnificent ? was ever tree adorned with trophees so pompous and splendid ? to the exteriour view and carnal sense of men our lord was then indeed exposed to scorn and shame ; but to spiritual and sincere discerning , all his and our enemies did there hang up as objects of contempt , utterly overthrown and undone . there the devil , that strong and sturdy one , did hang up bound in chains , disarmed and rifled , quite baffled and confounded , mankind being rescued from his tyrannick power . there the world with its vain pomps , its counterfeit beauties , its bewitching pleasures , it s fondly admired excellencies , did hang up all defaced and disparaged ; as it appeared to st. paul , for god ( saith he ) forbid that i should glory save in the cross of christ , by which the world is crucified to me , and i unto the world . there in a most lively representation , and most admirable pattern was exhibited the mortification of our flesh with its affections and lusts , and our old man was crucified , that the body of sin might be destroyed . there our sins , being ( as st. peter telleth us ) carried up by him unto the gibbet , did hang as marks of his victorious prowess , as malefactors by him condemned in the flesh , as objects of our horrour and hatred . there death it self hung gasping , with its sting pulled out , and all its terrours quelled ; his death having prevented ours , and induced immortality . there all wrath , enmity , strife ( the banes of comfortable life ) did hang abolished in his flesh , and slain upon the cross , by the blood whereof he made peace , and reconciled all things in heaven and earth . there manifold yokes of bondage , instruments of vexation , and principles of variance ; even all the hand-writing of ordinances that was against us , did hang up cancelled and nailed to the cross . so much sweet comfort by spiritual consideration may be extracted from this event , which in appearance was most doleful , but in effect the most happy that ever by providence was dispensed to the world . farther , 4. this consideration is most useful to render us very humble and sensible of our weakness , our vileness , our wretchedness : for how low was that our fall , from which we could not be raised without such a depression of gods only son ? how great is that impotency , which did need such a succour to relieve it ? how abominable must be that iniquity , which might not be expiated without so costly a sacrifice ? how deplorable is that misery , which could not be removed without commutation of so strange a suffering ? would the son of god have so emptied , and abased himself for nothing ? would he have endured such pains and ignominies for a trifle ? no surely , if our guilt had been slight , if our case had been tolerable , the divine wisdom would have chose a more cheap and easie remedy for us . is it not madness for us to be conceited of any worth in our selves , to confide in any merit of our works , to glory in any thing belonging to us , to fancy our selves brave , fine , happy persons , worthy of great respect and esteem ; whenas our unworthiness , our demerit , our forlorn estate did extort from the most gracious god a displeasure needing such a reconciliation , did impose upon the most glorious son of god a necessity to undergo such a punishment in our behalf ? how can we reasonably pretend to any honour , or justly assume any regard to our selves , whenas the first-born of heaven , the lord of glory , partaker of divine majesty , was fain to make himself of no reputation , to put himself into the garb of a servant , and under the imputation of a malefactor , to bear such disgrace and infamy in our room , in lieu of the confusion due to us ? what more palpable confutation can there be of humane vanity and arrogance , of all lofty imaginations , all presumptuous confidences , all turgid humours , all fond self-pleasings and self-admirings , than is that tragical cross , wherein , as in a glass , our foul deformity , our pitiful meanness , our helpless infirmity , our sad wofulness are so plainly represented ? well surely may we say with st. austin , let man now at length blush to be proud , for whom god is made so humble ; [ and since ( as he doth add ) this great disease of soul did bring down the almighty physician from heaven , did humble him to the form of a servant , did subject him to contumelies , did suspend him on a cross , that this tumour by virtue of so great a medicine might be cured ; ] may not he well be presumed incurable , who is not cured of his pride by this medicine ; in whom neither the reason of the case , not the force of such an example can work humility ? 5. but farther , while this contemplation doth breed sober humility , it also should preserve us from base abjectness of mind ; for it doth evidently demonstrate , that according to gods infallible judgment we are very considerable , that our souls are capable of high regard , that it is a great pity we should be lost and abandoned to ruine ; for surely , had not god much esteemed and respected us , he would not for our sakes have so debased himself , or deigned to endure so much for our recovery ; divine justice would not have exacted or accepted such a ransome for our souls , had they been of little worth : we should not therefore slight our selves , nor demean our selves like sorry contemptible wretches , as if we deserved no consideration , no pity from our selves ; as if we thought our souls not worth saving , which yet our lord thought good to purchase at so dear a rate : by so despising or disregarding our selves , do we not condemn the sentiments , do we not vilifie the sufferings of our lord ; so with a pitiful meanness of spirit joyning the most unworthy injustice and ingratitude ? again , 6. how can we reflect upon this event without extreme displeasure against , and hearty detestation of our sins ? those sins which indeed did bring such tortures and such disgraces upon our blessed redeemer ? judas , the wretch who betrayed him ; the jewish priests who did accuse and prosecute him ; the wicked rout , which did abusively insult over him ; those cruel hands that smote him , those pitiless hearts that scorn'd him , those poysonous tongues that mocked him , and reviled him ; all those who were the instruments and abetters of his affliction , how do we loath and abhorr them , how do we detest their names , and execrate their memories ! but how much greater reason have we to abominate our sins , which were the true , the principal actors of all that woful tragedy : he was delivered for our offences , they were indeed the traitours , which by the hands of judas delivered him up , he that knew no sin , was made sin for us , that is , was accused , was condemned , was executed as a sinner for us ; it was therefore we , who by our sins did impeach him , the spiteful priests were but our advocates ; we by them did adjudge and sentence him ; pilate was but drawn in against his will and conscience , to be our spokes-man in that behalf ; we by them did inflict that horrid punishment on him , the roman executioners were but our representatives therein ; he became a curse for us ; that is , all the mockery , derision , and contumely he endured , did proceed from us ; the silly people were but properties acting our parts ; our sins were they that cryed out crucifige ( crucify him , crucify him ) with clamours more loud and more importunate than did all the jewish rabble ; it was they , which by the borrowed throats of that base people did so outragiously persecute him : he was wounded for our transgressions , and bruised for our iniquities ; it was they which by the hands of the fierce souldiers , and of the rude populacy , as by senseless engines , did buffet and scourge him ; they by the nails and thorns did pierce his flesh , and rend his sacred body ; upon them therefore it is most just and fit that we should turn our hatred , that we should discharge our indignation . 7. and what in reason can be more powerful toward working penitential sorrow and remorse , than reflection upon such horrible effects , proceeding from our sins ? how can we forbear earnestly to grieve , considering our selves by them to have been the perfidious betrayers , the unjust slanderers , the cruel persecutors , and barbarous murtherers of a person so innocent and lovely , so good and benign , so great and glorious ; of gods own dear son , of our best friend , of our most gracious redeemer ? 8. if ingenuity will not operate so far , and hereby melt us into contrition , yet surely this consideration must needs affect us with a religious fear ; for can we otherwise than tremble to think upon the heinous guilt of our sins , upon the dreadful fierceness of gods wrath against them , upon the impartial severity of divine judgment for them , all so manifestly discovered , all so livelily set forth in this dismal spectacle ? if the view of an ordinary execution is apt to beget in us some terrour , some dread of the law , some reverence toward authority , what awful impressions should this singular example of divine justice work upon us ? how greatly we should be moved thereby , what affections it should raise in us , we may even learn from the most inanimate creatures ; for the whole world did seem affected thereat vvith horrour and confusion ; the frame of things vvas discomposed and disturbed ; all nature did feel a kind of compassion and compunction for it ; the sun ( as from aversion and shame ) did hide his face , leaving the vvorld covered for three hours vvith mournful blackness ; the bowels of the earth did yern and quake ; the rocks did split , the veil of the temple was rent , the graves did open themselves , and the dead bodies were roused up ; and can we then ( who are the most concerned in the event ) be more stupid than the earth , more obdurate than rocks , more drowsie than interr'd carcases , the most insensible and immoveable things in nature ? but farther , 9. how can the meditation on this event do otherwise than hugely deterr us from all wilful disobedience and commission of sin ? for how thereby can we violate such engagements , and thwart such an example of obedience ? how thereby can we abuse so wonderful goodness , and disoblige so transcendent charity ? how thereby can we reject that gentle dominion over us , which our redeemer did so dearly purchase , or renounce the lord that bought us at so high a rate ? with what heart can we bring up on the stage , and act over that direful tragedy , renewing all that pain and all that disgrace to our saviour ; as the apostle teacheth that we do by apostacy , crucifying to our selves the son of god afresh , and putting him to an open shame ? can we without horrour tread under foot the son of god , and count the blood of the covenant an unholy thing ( as the same divine apostle saith , all wilful transgressors do ) vilifying that most sacred and pretious bloud , so freely shed for the demonstration of gods mercy , and ratification of his gracious intentions toward us ; as a thing of no speci_al worth or consideration ; despising all his so kind and painful endeavours for our salvation , defeating his most charitable purposes , and earnest desires for our welfare ; rendring all his so bitter and loathsome sufferings in regard to us utterly vain and fruitless ; yea indeed very hurtful and pernicious ; for if the cross doe not save us from our sins , it will much aggravate their guilt , and augment their punishment ; bringing a severer condemnation , and a sadder ruine on us . again , 10. this consideration affordeth very strong engagements to the practice of charity towards our neighbour : for what heart can be so hard , that the bloud of the cross cannot mollisie into a charitable and compassionate sense ? can we forbear to love those , toward whom our saviour did bear so tender affection , for whom he was pleased to sustain so woful tortures and indignities ? shall we not in obedience to his most urgent commands , in conformity to his most notable example , in grateful return to him for his benefits , who thus did gladly suffer for us , discharge this most sweet and easie duty towards his beloved friends ? shall we not be willing by parting with a little superfluous stuff for the relief of our poor brother , to requite and gratifie him , who to succour us in our distress most bountifully did part with his wealth , with his glory , with his pleasure , with his life it self ? shall we not meekly comport with an infirmity , not bear a petty neglect , not forgive a small injury to our brother , whenas our lord did for us , and from us bear a cross , to procure remission for our innumerable most heinous affronts and offences against almighty god ? can a heart void of mercy and pity with any reason or modesty pretend to the mercies and compassions of the cross ? can we hope , that god for christs sake will pardon us , if we for christs sake will not forgive our neighbour ? can we hear our lord saying to us , this is my command that ye love one another , as i have loved you ; and , hereby shall all men know that ye are my disciples , if ye love one another ? can we hear s. paul exhorting , walk in love , as christ also hath loved us , and hath given himself for us , an offering and a sacrifice to god for a sweet-smelling savour ; and we that are strong ought to bear the infirmities of the weak — for even christ pleased not himself , but as it is written , the reproaches of them that reproached thee , fell on me ? can we attend to s. john's arguing , beloved , if god so loved us , then ought we also to love one another ; hereby we perceive the love of god , because he laid down his life for us ; wherefore we ought to lay down our lives for the brethren ? can we , i say , consider such precepts , and such discourses , without effectually being disposed to comply with them for the sake of our crucified saviour ; all whose life was nothing else but one continual recommendation and enforcement of this duty ; but his death especially was a pattern most obliging , most incentive thereto ? this use of the point is the more to be regarded , because the apostle doth apply it hereto , our text coming in upon that occasion ; for having pathetically exhorted the philippians to all kinds of charity and humble condescension , he subjoyneth , let this mind be in you which was in christ jesus , who being in the form of god , &c. 11. but farthermore , what can be more operative than this point , toward breeding a disregard of this world with all its deceitful vanities , and mischievous delights ; toward reconciling our minds to the worst condition , into which it can bring us ; toward supporting our hearts under the heaviest pressures of affliction which it can lay upon us ? for can we reasonably expect , can we eagerly affect , can we ardently desire great prosperity , whenas the son of god , our lord and master , did only taste such adversity ? how can we refuse , in submission to gods pleasure , contentedly to bear a slight grievance , whenas our saviour gladly did bear a cross , infinitely more distasteful to carnal will and sense , than any that can befall us ? who now can admire those splendid trifles , which our lord never did regard in his life , and which at his death only did serve to mock and abuse him ? who can relish those sordid pleasures , of which he living did not vouchsafe to taste , and the contraries whereof he dying chose to feel in all extremity ? who can disdain or despise a state of sorrow and disgrace , which he by voluntary susception of it , hath so dignified and graced ? by which we so near resemble and become conformable to him ; by which we concur and partake with him ; yea , by which in some cases we may promote , and after a sort complete his designs , filling up , as st. paul speaketh , that which is behind of the afflictions of christ in our flesh ? who now can hugely prefer being esteemed , approved , favoured , commended by men before infamy , reproach , derision , and persecution from them , especially when these do follow conscientious adherence to righteousness ? who can be very ambitious of worldly honour or repute , covetous of wealth , or greedy of pleasure , who doth observe the son of god chusing rather to hang upon a cross , than to sit upon a throne ; inviting the clamours of scorn and spite rather than acclamations of blessing and praise ; devesting himself of all secular power , pomp , plenty , conveniencies and solaces ; embracing the garb of a slave , and the repute of a malefactour , before the dignity and respect of a prince , which were his due , which he most easily could have obtained ? can we imagine it a very happy thing to be high and prosperous in this world , to swim in affluence and pleasure ? can we take it for a misery to be mean and low , to conflict with some wants and streights here ; seeing the fountain of all happiness did himself purposely condescend to so forlorn a state , and was pleased to become so deep a sufferer ? if with devout eyes of our mind we do behold our lord , hanging naked upon a gibbet , besmeared all over with streams of his own bloud , groaning under smart anguish of pain , encompassed with all sorts of disgraceful abuses , yielding ( as it was foretold of him ) his back to the smiters , and his cheeks to them who plucked off the hair , hiding not his face from shame and spitting , will not the imagination of such a spectacle dim the lustre of all earthly grandeurs and beauties , damp the sense of all carnal delights and satisfactions , quash all that extravagant glee , which we can find in any wild frolicks , or riotous merriments ? will it not stain all our pride , and check our wantonness ? will it not dispose our minds to be sober , placing our happiness in things of another nature , seeking our content in matters of higher importance ; preferring obedience to the will of god before complyance with the fancies and desires of men ? according to that precept of s peter , for as much then as christ hath suffered for us in the flesh , arm your selves likewise with the same mind — so as no longer to live the remaining time in the flesh , to the lusts of men , but to the will of god. 12. this indeed will instruct and incline us cheerfully to submit unto gods will , and gladly to accept from his hand whatever he disposeth , however grievous and afflictive to our natural will ; this point suggesting great commendation of afflictions , and strong consolation under them . for if such hardship was to our lord himself a school of duty , he ( as the apostle saith ) learning obedience from what he suffered ; if it was to him a fit mean of perfection , as the apostle doth again imply when he saith , that it became god to perfect the captain of our salvation by suffering ; if it was an attractive of the divine favour even to him , as those words import , therefore the father loveth me , because i lay down my life ; if it was to him a step toward glory , according to that saying , was not christ to suffer , and so to enter into his glory ? yea , if it was a ground of conferring on him a sublime pitch of dignity above all creatures , god for this obedience having exalted him , and given him a name above all names ; we seeing jesus for the suffering of death crowned with glory and honour ; the heavenly society in the revelations with one voice crying out , worthy is the lamb that was slain ( who redeemed us to god by his bloud ) to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; if affliction did minister such advantages to him ; and if by our conformity to him in undergoing it , ( with like equanimity , humility , and patience ) it may afford the like to us , what reason is there that we should any wise be discomposed at it , or disconsolate under it ? much greater reason surely there is , that with s. paul , and all the holy apostles we should rejoyce , boast , and exult in our tribulations ; far more cause we have with them to esteem it a favour , a priviledge , an ornament , a felicity to us , than to be displeased and discontented therewith . to do thus is a duty incumbent on us as christians , for he , saith our master , that doth not take up his cross and follow me , is not worthy of me ; he that doth not carry his cross , and go after me , cannot be my disciple : * he that doth not willingly take the cross when it is presented to him by gods hand ; he that doth not contentedly bear it , when it is by providence imposed on him , is no wise worthy of the honour to wait on christ , he is not capable to be reckoned among the disciples of our heavenly master : he is not worthy of christ , as not having the courage , the constancy , the sincerity of a christian ; or of one pretending to such great benefits , such high priviledges , such excellent rewards as christ our lord and saviour doth propose ; he cannot be christs disciple , shewing such an incapacity to learn those needful lessons of humility and patience dictated by him , declaring such an indisposition to transcribe those copies of submission to the divine will , self-denial , and self-resignation , so fairly set him by the instruction and example of christ ; for christ ( saith s. peter ) suffered for us , leaving us an example , that we should follow his steps . 13. the willing susception , and the cheerful sustenance of the cross is indeed the express condition , and the peculiar character of our christianity ; in signification whereof , it hath been from most ancient times a constant usage to mark those who enter into it with the figure of it : the cross , as the instrument by which our peace with god was wrought , as the stage whereon our lord did act the last part of his marvellous obedience , consummating our redemption ; as the field wherein the captain of our salvation did atchieve his noble victories , and erect his glorious trophees over all the enemies thereof , was well assumed to be the badge of our profession , the ensign of our spiritual warfare , the pledge of our constant adherence to our crucified saviour ; in relation to whom our chief hope is grounded , our great joy and sole glory doth consist , for god forbid , saith s. paul , that i should glory save in the cross of christ. 14. let it be to the jews a scandal , or offensive to their fancy , prepossessed with expectations of a messias flourishing in secular pomp and prosperity ; let it be folly to the greeks , or seem absurd to men puff'd up and corrupted in mind with fleshly notions and maximes of worldly craft , disposing them to value nothing which is not grateful to present sense or fancy ; that god should put his own most beloved son into so very sad and despicable a condition ; that salvation from death and misery should be procured by so miserable a death ; that eternal joy , glory , and happiness should issue from these fountains of sorrow and shame ; that a person in external semblance devoted to so opprobrious usage , should be the lord and redeemer of mankind , the king and judge of all the world ; let , i say , this doctrine be scandalous and distastful to some persons tainted with prejudice ; let it be strange and incredible to others blinded with self-conceit ; let all the inconsiderate , all the proud , all the profane part of mankind openly with their mouth , or closely in heart , slight and reject it ; yet to us it must appear grateful and joyous ; to us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faithful and most credible proposition , worthy of all acceptation , that jesus christ came into the world to save sinners , in this way of suffering for them ; to us , who discern by a clearer light , and are endowed with a purer sense , kindled by the divine spirit ; from whence we may with comfortable satisfaction of mind apprehend and taste , that god could not in a higher measure , or fitter manner illustrate his glorious attributes of goodness and justice ; his infinite grace and mercy toward his poor creatures ; his holy displeasure against wickedness ; his impartial severity in punishing iniquity and impiety , or in vindicating his own sacred honour and authority ; than by thus ordering his onely son , cloathed with our nature , to suffer for us ; that also true virtue and goodness , could not otherwise be taught , be exemplified , be commended and impressed with greater advantage . since thereby indeed a charity and humanity so unparallel'd ( far transcending theirs , who have been celebrated for devoting their lives out of love to their country ▪ or kindness to their friends ) a meekness so incomparable , a resolution so invincible , a patience so heroical , were manifested for the instruction and direction of men ; since never were the vices and the vanities of the world ( so prejudicial to the welfare of mankind ) so remarkably discountenanced ; since never any suffering could pretend to so worthy and beneficial effects , the expiation of the whole worlds sins , and reconciliation of mankind to god , the which no other performance , no other sacrifice did ever aim to procure ; since , in fine , no virtue had ever so glorious rewards , as sovereign dignity to him that exercised it , and eternal happiness to those who imitate it ; since , i say , there be such excellent uses and fruits of the cross born by our saviour , we can have no reason to be offended at it , or ashamed of it ; but with all reason heartily should approve , and humbly adore the deep wisdom of god , together with all other his glorious attributes displayed therein ; to whom therefore , as is most due , let us devoutly render all glory and praise . and , unto him that loved us , and washed us from our sins in his bloud ; and hath made us kings and priests unto god , and his father , to him be glory and dominion for ever and ever . blessing , and honour , and glory , and power , be unto him that sitteth upon the throne , and unto the lamb for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a31083-e330 cyril . c. jul. 8. ( p. 278. ) 9. ( p. 303. ) joh. 3.36 . col. 3.6 . iren. 3.33 , 34. ●s . 26.13 . iren. 3.8 . gen. 4.7 . gen. 2.17 . iren. 5.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 3.19 . rom. 3.9 . ro. 5.16 , 18. gal. 3.10 . rom. 11.32 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. 3.22 . rom. 3.23 . rom. 5.22 . rom. 6.12 , 14.20 , 22. rom. 7.18 , 5. rom. 7.23 . rom. 6.6 . col. 3.9 . eph. 4.22 . rom. 8.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 4.18 . col. 1.21 . rom. 5.10 eph. 2.5 . rom. 6.13 , 11. ps. 143.2 . exod. 34.7 . ezik. 16.6 . eph. 1.4 , 9 , 11 , 3.11 . 2 tim. 1.9 . 1 pet. 1.20 . rev. 13.8 . rom. 16.25 . tit. 2.2 . athan. de i●carn . gen. 2.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 9.12 . heb. 7.26 . psal. 49.7 . isa. 43 , 11.45.21 . hos. 13 , 4. is. 59 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lxx . eph. 1.8 . luc. 1.78 . eph. 1.5 . tit. 3.4 . rom. 5. gal. 4.4 . joh. 6.38 . heb. 10.7 . job . 1.4 . heb. 5 , 2.4 , 15. eph. 1.6 . conslit . apost . 8.12 . 1 tim. 2.6 . tit. 2.14 . heb. 9 , 15.2 , 9. col. 1 , 22. 1 tim. 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is. 53.12 . 2 cor. 5.21 . joh. 5 , 18 . 1● , 30.7 , 12. mat. 26 , 61.27 , 40. luc. 23.2 . mat. 27.63 . const. apo. 5.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. 18.30 . cur si deus fuit , & mori voluit , non saltem honesto aliquo mortis genere affectus est ? &c. lact. 4.26 . just. m. hal. p. 317. orig. c. c●ls . 2. p. 83.7 . p. 368. aug. de civ . d. 10.28 . cyril . c. jul. 6. p. 194. * 1 cor. 1.23 . luc. 22 , 52. matt. 26.55 . nemo mihi videtur pluris aestimare virtutem , nemo illi magis esse devotus , quàm qui boni viri famam perdidit , nè conscientiam perderet . sen. ep. 81. joh. 5.18.8.37 , 40 , 59.7.1 , 19 , 25.10.32 , 38. joh. 6.64 . matt. 16.21 . luc. 9.22 . marc. 6.12 . isa. 53.6 . act. 2.23 . deut. 1.17 . joh. 19.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 18.37 . 1 tim. 6.13 . magnum exemplum nisi mala fortuna non invenit . sen. de prov. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plat. de rep. 2. cap. 594. cicuta magnum socratem fecit . sen. ep. 13. calix venenatus , qni socratem transtulit è carcere in coelum . sen. ep. 67. aequalis suit in tanta inaequalitate fortunae , &c. sen. ep. 104. rutilii innocentia ac virtus lateret , nisi accepisset injuriam , dum violatur effulsit . sen. ep. 79. sen. de provid . 2 , 3 , &c. plut. de stoic . contr. cp . 1931. ps. 105.18 . marc. 15.25 , 34. quod etiam homine libero quamvis nocente videatur indignum . lact. 4.26 . deut. 21.23 . gal. 3.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. 6. or. 61. heb. 10.33 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luc. 23.35 , 36. matt. 27.38 . ps. 22.6 , 7. matth. 9.33 . 21.9 . 12.23 . luk. 4.15 . ps. 22.17 . luk. 23.35 . heb. 12.2 . heb. 11.36 . prov. 18 , 8.12 , 18. heb. 12.2 . is. 53.11 . gal. 3.13 . heb. 12.13 . is. 53.3 , 4. gal. 3.13 . orig. c. cels. 7. ( p. 368. ) lam. 1.22 . mat. 26.37 , 38. luc. 22.44 . joh. 13 , 21.12 , 27. mar. 14.33 . heb. 12.5 . ps. 40 , 12. joh. 18.20 . act. 26.26 . joh. 12.32 . ( iren. 2.26 . ) joh. 13.14 . iren. 4.5 . joh. 18.36 . luc. 2.35 . mat. 11.6 . gal. 5.11 . 1 pet. 2.7 , 8. 1 cor. 1.33 . chrys. tom. 6 , orat. 61. ps. 118.22 . 2 cor. 4.7 . 1 cor. 1.27 . rom. 8.32 . col. 1.13 . rom. 5.10 . 1 pet. 3.18 . rom. 5.6 . 1 cor. 5.19 . rom. 5.8 . 1 joh. 4.10 . eph. 3 , 19.5.2 , 25. gal. 2.20 . apoc. 1.5 . joh. 15.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — joh. 3.34 . heb. 9.14 . 1 pet. 1.20 . eph. 1. — luc. 1. — rom. 8.32 . quis de se desperet , pro quo tam humilis esse voluit filius dei ? aug. de ag. chr.c. 11. gal. 3.13 . eph. 5.2 . 1 pet. 1.19 . rom. 8.34 . 1. pet. 2.24 . 1 pet. 2.24 . rom. 9.11 . extendit in passione manus suas , &c. last . 4.26 . is. 65.2 . ( lev. 9.22 . 2 chr. 4.1 . ) chrys. tom. 6. or. 82. p. leo 1. ep , 83. col. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 12.29 . luc. 11.22 . heb. 2.14 . gal. 6.14 . gal. 2 , 2● . 5 , 24. col. 3.5 . rom. 8.13 . 1 pet. 2.24 . rom. 8.3 . 1 cor. 15.54 . 2 tim. 1.10 . heb. 2.14 . col. 1.10 . eph. 2.15 , 16. col. 2.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. 2.7 . 2 cor. 10.5 . jam tandem erubeseat homo esse superbus , propter quem factus est humilis deus . aug. in ps. 18. iste ingens morbus omnipotentem medicum de coelo deduxit , usque ad formam servi humiliavit , contumeliis egit , ligno suspendit , ut per salutem tantae medicinae curetur hic tumor . ibid. quae superbia sanari potest , si humilitate filii dei non sanatur ? aug. de agone chr. cap. 11. aut verò pro minimo haber deus hominem , propter quem mori voluit filium suum ? aug. in ps. 148. si vobis ex terrena fragilitate viles estis , ex pretio vestro vos aestimate . aug. acts 13.46 . rom. 4.25 . 2 cor. 5.21 . gal. 3.13 . is. 53.5 . psal. 119.120 . tit. 2.14 . 1 pet. 1.18 . rom. 14.9 . 2 cor. 5 15. 2 pet. 2.1 . 1 cor. 6.20 . heb. 6.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 10.26 , 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 8.9 . eph. 4.32 . col. 3.13 . joh. 15 , 12.13 , 35. eph. 5.2 . rom. 15.1 . — 1 joh. 4 , 11.3 , 16. rom. 8.17 . phil. 3.10 . apoc. 1.9 . 1 pet. 4.13 . colos. 1.24 . cogitemus crucem ejus , & divitias lutum esse putabimus . hier. ad nepot . epist. 2. quis beatam vitam esse arbitretur in iis , quae contemnenda esse docuit filius dei ? aug. de ag. chr. cap. 11. is. 50.6 . 1 pet. 4.1 , 2. graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 5.8 . heb. 2.10 . joh. 10.17 . luc. 24.26 . phil. 2.9 . heb. 2.9 . rev. 5.12 , 9. ( rom. 5.3 . col. 1.24 . mat. 5.12 . luc. 6.23 . phil. 1.29 . act. 5.41 . jam. 1.2 . heb. 10.34 . 1 pet. 1.7 . heb. 12.2 . — 1 cor. 1.4 . — ) 1 thes. 3.3 . rom. 8.29 . act. 14.22 . 2 tim. 3.12 . luc. 14 , 27.9 , 23. mat. 10 , 38.16 , 24. * greg. naz. orat. 38. ( p. 623. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 pet. 2.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . const. apost . 8.12 . gal. 6.14 . 1 cor. 1.23 . ( orig. in cels. 2. p. 79. ) 1 tim. 1.15 . 2 tim. 2.11 . 1 joh. 2.2 . 2 cor. 5.19 . apoc. 1.5 . apoc. 5.13 . two hymns for the nativity of christ whereunto are added, a new-yeers gift, and an hymn for the feast of twelf-tide. the music part being set by mr. r.m. this text is an enriched version of the tcp digital transcription a64011 of text r219507 in the english short title catalog (wing t3453a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 15 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64011 wing t3453a estc r219507 99830974 99830974 35436 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64011) transcribed from: (early english books online ; image set 35436) images scanned from microfilm: (early english books, 1641-1700 ; 2084:07) two hymns for the nativity of christ whereunto are added, a new-yeers gift, and an hymn for the feast of twelf-tide. the music part being set by mr. r.m. r. m. ward, samuel, ill. [2], 13, [1] p. : ill. [s.n.], printed at london : 1650. though the title page reads: the music part being set by mr. r.m., there is no music present. a8v has an illustration, signed by samuel ward, entitled: all in all. in verse. reproduction of the original in the british library. eng jesus christ -nativity -poetry -early works to 1800. a64011 r219507 (wing t3453a). civilwar no two hymns for the nativity of christ. whereunto are added, a new-yeers gift, and an hymn for the feast of twelf-tide. the music part being s [no entry] 1650 2628 4 0 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-10 tcp assigned for keying and markup 2003-10 aptara keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion two hymns for the nativity of christ . whereunto are added , a new-yeers gift , and an hymn for the feast of twelf-tide . the musical part being set by mr r. m. printed at london , 1650. an hymn for the nativity of christ , sung as by shepherds . rise , sullen sun , what lie a bed ! thou deep , dull trait'rous hypocrite : the sun of heav'n hath shewn his head this morn , and not your beams light yet ? for shame , for shame , bring perfect day ; for here 's a sun in beams of hay ; who hath brought perfect beams to night , 〈◊〉 yet your beams must give them light . then rear thy head , and go along with us , in power of praise and song . heark , how the angels from the sky , all sorts of cherubins beside , divinely make one harmony , at this decembers blessed tide : angels above , and kings below , to make compleat this day , bestow sweet odours from the east , to scent our phoenix nest , and gold t' enrich this feast . the firmament in bright aray , is beautifi'd with stars , and laid in gold , as if upon this day order'd to wait upon the babe . stars splendent shew , cause from us far , out of a manger , shines a star which more light to the world affords , then those stars twirl'd , or 'bout the poles are whirl'd . in the vast skie a star did shine to us poor shepherds : by that light w'were brought unto the babe divine , delivered from natures night ; where in an inne , nay horses inne , the babe his first breath did begin . o vast eternity , godhead-divinity , manhood-nativity ! this is the news we shepherds bring ; our eyes have seen a starry stranger : we kiss'd the cradle of our king at bethlehem , a dirty manger ; whose body tender close did lie unto his mother , virgin mary . a virgin chaste and pure , as mother , did endure the pangs of woman sure . we saw no curtains but black night , the virgin-mother to keep warm : earths nightly rayment turn'd to white , when blessedness it self was born : and so the firmament did strow its winter-stars , pure snow , below . so bedded was the cradle , and lined was the stable with pure , but cold moveables . no sooner from the womb he came , translated god for man did cry : virgin , maid , mother , married-dame , she was by this blest deity . earth , wonder much ; heaven , much more ! godhead clothed in manhood poor . gold like to gold , when sod , appears , though in dirt trod : and god , in flesh , was god . the babe sings , cries , and tunes out groans , as if he hence departing were . what draws out groans , but inward moans and after groans , drop trickling tears . oh what a day is this to us , that god for man must suffer thus ! highest with one above , man 'mongst men must move , vastness of depths in love . we saw the babe , the babe this morn ; compute we cannot yet his age : before yeers were , he long was born , in gods intent , to feed his rage , lest it should man devour . wee see him born , who was born before we . adam first , this adam next ; so in order to the text , this born before that exprest . farewel , dear virgin , rich with balms , and sweets of heavenly paradice : paradice thou hast in thine arms , a fleshy bundle of heavens spice , which dropt from heaven in humane form . regain'd is paradice this morn . oblest nativity , which from the deity sprang this benignity . and thee , dear babe , whose royal head embalmed lies in innocence ; betwixt two brests making thy bed : she could procure none other fence . should he return to earth again , ' would finde less faith , and more disdain . with garlands wreath'd with bays , and rose-mary always , we 'll crown this birth of days . god is become an earthly guest : 't is the sweet pride of his humility , to board himself at maries brest ; and where he tables , there to lie . sweet are thy shifts , thou king of kings , sucking all day two milky springs : and when at night th'art call'd to bed , no more th' are food , but pillows spred , to rest thy wearied head . they prove at once both food , and bed of love . another . not yet arriv'd , swift post of day ! into the stars thy chariot is driven , or else another way turn'd ; so the neerest way forgot . thou flying day , thou winged car , thou art out-gone by a foot-post star , which shin'd a sun , and had such streams , as led us to the son of beams . a gross mistake ! the sun 's awake , and dances on the ocean ; now draws his streams from off the lake , and to the earth's in motion . thus are we cozened with a fine mistake ; the sun 's long rose , we new awake . vollies of voice both strong and loud we 'll sing , till he 's wrapt in his cloud . glory hath chang'd seats with the high and mighty majestie of heaven : for , in this little majestie , is perfect god to the earth given . thus god above here made a bed for god belowe to lay his head . eternal vast eternity heaven doth this day afford the earth . welcome , sweet span of endless glory ! angels and we thus sound thy birth . since heaven is here , we 'll look no higher , finding god here , in mans attire . what need we upwards roll our eyes , to view the firmament of stars ? for here 's the sphere , where fixed lyes all beauty , which their beauty mars . oh here is heaven below ; we see god lying on his mother's knee . but we 'll up look , and view the clear bright firmament of stars : what now ? they 're fixed in his eyes , the sphear all circled by his smoothe white brow . thus are we taught by what 's here given , no more t' looke up , but down , to heaven , heark , here is more of heaven now heard ; stars from his eyes do fal apace ; at which brisk cherubs not afraid , enthrone themselves upon his face , sucking the diamondt from his eyes , then flye away , and in the skies scatrer fresh stars , and so became the watry region twixt two heavens , to be remade a spangled frame , since heaven and earth were twins themselves . therefore no eldership is made twixt heaven and earth , since here he 's laid , for , long before a day was made , he , as you see , in earth was laid . now welcome all that 's from above , and welfare all that are belowe : let 's sing the story of heavens love : the spheres are at it long ago : and shall the earth , that 's new made heaven , not with the spheres in praise be even ? musick and love shall have a duel , which shall out-vie in sound and shew ; and yet we 'll adde some sacred fuel , to heighten voice with musick too . but such a concord shall agree , as if earth were heavens harmony . sound , heaven and earth , each sweet-lipp'd thing , and burn perfumes at ev'ry song ; bedew with myrrhe each well-stretch'd string , and tune a base that 's heard among the quire of angels ; so they shall , to hear our sounds , be ravish'd all . whilst the small musick shall affright the inne th'rowont , and wake each groom ▪ that hath not slept two hours this night , and yawning , wonder it should be noon . with speed , affrighted , to the stable they run , to cleanse , but are not able . some of the hay hath angels quilted , to cover here this all-small-great ; whilst some , like rays , his eyes have gilded , as lacing to his lodging-sheet . you see the babe , a minute old , turns spires of grass to beams of gold . if any ask why yellow's hay , it 's soon resolv'd ; god 'mongst it lay . no more of mirth , the babe 's at rest , lull'd with the lullabies of mary , in the warm cradle 'twixt her brest , lest the pure lamb should else miscarry . sweet babe , it is thy mothers faith , to fear , though god in arms she hath . fear not , weep not , sweetest mary ; why strew you tears on the face of your lull'd babe ? tears will carry news to his father from this place , that you , for pain of this poor morn , more sigh , then joy that god is born . let not thy faith , sweet mary , slinch : hosts of bright angels centre can , with all their glory , in an inch , and cannot yours in this blest span ? many in less , and cannot one have faith enough in god , her own ? oh wouldst thou know what heaven is doing ? preparing maps to draw a new celestiall compasse : they are viewing thee and the babe ; that heaven's you two ▪ a heavenly substance , not a map , mary , thou hast upon thy lap . oh virgin-son , by title heir no heaven ; by birth , a heaven it selfe : thy virgin-mothers dearest fair , thou king of earth , not of its wealth : what shall we offer up unto thee ? thou king of heaven we have nothing for thee . the infant-day's an hour old : day and thy beams do clear discover the vileness of poor shepherds bold , to tune thy birth before thy mother . give thee us leave hence to depart , we 'll come and praise thee with new heart , and fill this kingly court of thine , if thou accept our home-spun loves , with this our sacrifice divine , a flain fat lamb , fair turtle doves : such , and our selves , we will prefer a sacrifice at thy alter : and so we 'll spend in clouds of bayes , and rosemary , this christ-tide prayse . and if thy court , dread babe , remove from us , the sun not stars , shall guide us to the jesus . the new-yeers gift . thou hast the art of time : alwayes in haste , flying continually , and yet not waste one grain of sand ! nor doth thy rossing speed make times pass wider , or the sand more glide ; but measur'st time so truly by thy glass , that not a sand , till its due time , doth pass . thou wastes not by thy haste ; but bringst about thy hour unto our yeers end ; so turn'st out the old , to entertain a new ; and then turn'st up thy annual glass , to run agen ; charging thy hour to hold course with the sun , and with such speed to haste , till th'yeer be done . what! is our yeer an hour ? time flyes indeed : and is thy hour a yeer ? there wants wing'd speed ; thy yeer's but short , thy hour wondrous long : both short of ours , yet with our yeer art gon . dark riddles of mysterious time ! what 's day , if that thy hour 's a yeer ? resolve i pray . nay , what are days and months ? when sum'd up all , are in an hour , and yet that 's annual ! time with such time th'hast no time ; yet thou hast the hour for this yeer , that thou had'st for the last . and since thy golden minuts run a fresh , heaven ope our hands and hearts , that we may express the bounty of this day in several wayes ; and whilst some give , let others give their praise for what 's receiv'd ; others that on this day do nothing give , lift up their hands and pray , that joy would kiss this infant-budding-yeer , and crown our hopeful seasons that appear , through the fresh spring-tide of this glorious day : heavens casements ope , and all its beams display , kissing and courting earth , as if there were at once two deities in heaven and here . how sweetly tune the spheres ? how moves the sun ? that antick masquer knows not where to run to hide his head this morne , seeing one shines in earth more glorious : he droops , and so declines . an hymn for the epiphanie , or , feast of twelftide . what rock'd asleep in a ruby-bed of worth , or imitation ! come , rise , and shew thy rosie head , after the circumcision . what , must thy chariot still appear lin'd with vermillion lacings ? it's twelftide now ; present most clear thy self in golden facings . shine circumgloriously th'rowout the vniverse , and let thy tresses be hung with diamonds all about : shew earth a wonder in heavens dresses . so shall a day of ioy be shewn , by the brisk masquing of thy beauty : although to all the cause not known why so thou shinest ; it 's but thy duty to keep , this day , a revelling th'rowout thy azure territories ; whilst angels come a gossiping , crowning the earth with equal glories , bright sun , this is thy wedding-day : the nightly ladies soft-foot teem will meet thee in a starry way , whilst thou art king , and she thy queen . matching and making pairs is heaven , to keep on earth society : iudge by this heaven , that heaven hath given ; here god and man a couple lie . a high-born festival is this ; the last the greatest kept it seems . twelf-day the highest number is ; we 'll crown it with crown'd kings and queens . and since our ioys can mount no higher 〈◊〉 sight , they shall in faith . then rear each winged soul , made to admire the festivals kept there and here . ●ut what the babe hath , look ; he lies ●ucking his food through pipes of cherries . finis . christs ansvver vnto iohns question: or, an introduction to the knowledge of iesus christ, and him crucified deliuered in certaine sermons in the famous towne of new-castle vpon tine. by thomas iackson, dr. of diuinitie, vicar of saint nicolas church there, and fellow of corpus christi colledge in oxford. jackson, thomas, 1579-1640. 1625 approx. 379 kb of xml-encoded text transcribed from 109 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a04166 stc 14306 estc s107447 99843148 99843148 7861 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a04166) transcribed from: (early english books online ; image set 7861) images scanned from microfilm: (early english books, 1475-1640 ; 891:09) christs ansvver vnto iohns question: or, an introduction to the knowledge of iesus christ, and him crucified deliuered in certaine sermons in the famous towne of new-castle vpon tine. by thomas iackson, dr. of diuinitie, vicar of saint nicolas church there, and fellow of corpus christi colledge in oxford. jackson, thomas, 1579-1640. [8], 207, [1] p. printed by g[eorge] p[urslowe] for iohn clarke, and are to be sold at his shop vnder saint peters church in corne-hill, london : 1625. the first leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. sermons, english -17th century. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 rina kor sampled and proofread 2004-07 rina kor text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion christs ansvver vnto iohns qvestion : or , an introduction to the knowledge of iesus christ , and him crucified . deliuered in certaine sermons in the famous towne of new-castle vpon tine . by thomas iackson , dr. of diuinitie , vicar of saint nicolas church there , and fellow of corpus christi colledge in oxford . iohn 5. 39. search the scriptures : for in them yee thinke yee haue eternall life , and they are they which testifie of mee . london : printed by g. p. for iohn clarke , and are to be sold at his shop vnder saint peters church in corne-hill , 1625. to the right reverend father in god , richard , by diuine prouidence , lord bishop of durham , my very honourable good lord , and diocesan . right reuerend and honourable , being here detayned , vpon occasions made knowne in part vnto your lordship , i thought my selfe bound in duety and conscience to render an account , as well of my time spent in this my absence , as whilest i was present at my charge . though this i cannot for this time performe , saue onely in part . these papers which i now consecrate to your honours protection containe onely the first-fruits of my labours in that worthy and famous congregation , which it pleased your lordship about a yeere agoe , ( for which i euer rest yours bounden ) to commit vnto my trust . yet these being all that i took with me to peruse in my absence , which i well hoped should haue beene much shorter , these are all that i could at this time present your lordship withal , humbly beseeching they may bee accepted as an vndoubted pledge of my duty and obseruance to your lordship , and of my vnfaigned desire and resolution to set forward that worthy and religious congregation ( from which i haue receiued much true comfort and many kindnesses ) in the wayes of truth , as well by my pen in my absence , as by my voyce whilest i am present . so , commending this introduction to your lorshippes patronage , and your lordship to the gracious patronage and protection of the lord iesus , i humbly take my leaue . from my study in corpus christi colledge in oxon. decemb. 20. 1624. your lordships , in all duety and seruice , thom. iackson . a briefe view of the principall parts of the discourse following . i. the meaning or purport of iohns question , [ art thou he that should come , or doe we looke for another ? math. 11. ver . 3. ] pag. 2 , 3 , & 4. ii. what did moue iohn to make this question . pa. 5 , 6 , 7 , & 8. iii. what satisfaction the answere heere made by our sauiour , might giue 1. to ordinary or indifferent auditors : wherein are discussed , pag. 10. to the 19. 1. wherein true blessednesse ( which our sauiour here promiseth to all ) doth consist . pag. 20. parag. 14. to pag. 30. parag. 19. 2. how the miracles heard and seene by iohn● . disciples , doe prooue that iesvs , who wrought them , was the author and donor of all these good things or degrees of goodnesse , wherein true blessednesse , in the opinion and iudgement aswell of heathen philosophers as of christians , doth consist . pag. 30. parag . 19. to pag. 40. parag . 22. 2. vnto iohn : wherein are discussed . 1. the manner how the faith of the patriarches , & of the prophets themselues , was grounded vpō diuine predictions , & ratified by the euents answering vnto them : that euen the patriarchs and prophets themselues , might erre in their apprehensions or applications of gods word reuealed vnto thē , vntill their apprehensions were rectified by new reuelations , or their applications corrected by the exhibition of the euent or effect fore-told . pag. 43. parag . 24. to pag. 66. parag . 34. 2. the particular places of scriptures , from whence the pharises had their prenotions concerning baptisme ; and on which johns faith or beliefe concerning our sauiours person or office , or his owne ministery , was grounded : with the signes of the time that did expound them . pag. 75. para . 37. to pag. 145. parag . 66. 3. what correspondencie the two places of scripture , to which our sauiour in this answer referreth iohn , haue with the former places wherein johns faith was grounded , and with the signes of the time , or miraculous euents here related pag. 145. parag . 65. to pag. 178. parag . 81. iii. how the generall conclusion , blessed is he who soeuer shall not be offended in mee , is inferred from the premisses . what it is to bee offended in christ. which be the speciall rootes of this offence : and how they may he auoyded . pag. 178. parag . 81 to the end . christs answer vnto iohns qvestion : or , an introduction to the knowledge of iesus christ , and him crucified . mathevv . 11. ver . 4 , 5 , 6. goe , and shew iohn againe those things , which ye doe heare and see . the blinde receiue their sight , and the lame walke , the lepers are cleansed , and the deafe heare , the dead are raysed vp , and the poore haue the gospell preached vnto them . and blessed is hee , whosoeuer shall not be offended in mee . this is life eternal ( saith our sauiour , ioh. 17. v. 3. ) that they may know thee the only true god , and iesus christ whom thou hast sent . the knowledge of the only true god , and of iesus christ whom hee hath sent , are so inwrapt and linked together , that he which hath the later , hath the former , according to the saying of our sauiour ; hee that hath seene me , hath seene my father . ioh. 14. 9. this knowledge of christ , and of him crucified , was all that our blessed apostle saint paul esteemed or determined to know amongst the corinthians , and all that i shall desire to know amongst you , and is , as i hope , if not the onely , yet the speciall poynt which any of you desire to bee made knowne vnto you by my ministery , whether publike or priuate . what it is to know christ , and the vertue of his crosse , which be the speciall or most vsefull branches of this knowledge , and in what ranke or order the seuerall branches grow , shall by gods assistance and your desired patience , be discussed at large hereafter , in vnfolding of that fore-cited saying of our apostle to the corinthians in his first epistle , cap. 2. vers . 2. which if god permit , shall be the maine subiect or theame of my meditations in this place . you will giue mee leaue to make my entry or passage into a subiect so large , so ample , and so vsefull , by degrees and leysure . now , ere wee can attaine vnto the true knowledge of iesus christ , whom god hath sent , and of him crucified , wee are to inquire vpon what grounds wee beleeue or know , that the man iesus , whom the iewes did crucifie , whom wee preach , and on whom we beleeue , was hee , whom god hath sent , or he , whom god before all worlds had ordayned to send into the world . for albeit god in sundry ages sent many messengers vnto his church , though such as he sent , did come in person , and discharge their function : yet when we reade of him that was to be sent , or of him that was to come , * without further addition , circumlocution , or paraphrase ; we must take these as titles , which may not be communicated vnto many , as being truely meant but of one , which is christ the lord. and vnder these generall or royall titles , the promised seed or messias was apprehended and knowne by the best of gods seruants , as well before the law was giuen , as whilest the law was ready to expire and determine . 2. thus wee reade , exod. 4. verse 13. that moses , after many pretences and excuses to auoyd the embassage vnto pharaoh for the deliuerance of gods people , lastly concludes with this request , " o my lord , send , i pray thee , by the hand of him whom thou wilt send ; which is so much in the interpretation of the ancients , as if hee had said ; lord , i know , thou hast ordayned from the beginning , to send an authentique messenger vnto the world , for the deliuerance of thy people ; one that shall speake as neuer man spake , and doe those workes which no man besides can doe . and i beseech thee to send him at this time vnto pharaoh , to let thy people goe , for this is a worke worthy his paines . i know , some later writers reiect this interpretation , but their exceptions against the ancient interpreters are not concludent , and therefore not to be admitted , especially when the better sort of later writers , with whom i accord , doe imbrace the interpretation of the ancients . againe , although god had sent iohn baptist on as great an embassage as this of moses , he was sent as a messenger to prepare the wayes of the lord ; yet hee doth not affect , but doth vtterly disclaime this title of being him , whom god hath sent , as knowing it to be peculiar vnto the sauiour of the world : for so hee speakes of him , in opposition vnto himselfe , ioh. 3. vers . 34. for hee whom god hath sent , speaketh the words of god : for god giueth the spirit not by measure vnto him . for this reason , iohn , who was sent from god as a messenger to prepare his wayes , who neuer doubted of his miraculous birth and conception , iohn , who had heard and seene him declared by voyce and vision from heauen vnto israel , euen after hee himselfe had proclaymed him to be the lambe of god , which was to take away the sinnes of the world ; yet for a period or vp-shot of all that hee desired to know concerning iesus his person ; his office , his actions in this life , compriseth all in this short interrogatiue ; art thou hee that should come , or doe wee looke for another ? 3. vnto this question or demand , beeing the entire tenor of iohns solemne embassage , and the summe of all which hee desires to know concerning christ , our sauiour vouchsafes no other answere than what hath beene read vnto you ; iesus answered , &c. now if wee consider that ample testimony which our sauiour in the words following my text , did giue of iohn in the audience of the multitude ; to wit , that hee was a prophet , yea , and more than a prophet , that of all that were borne of women , there was none greater than iohn : charity and christian modesty will constraine vs to presume , that this question , art thou hee that should come , or doe wee looke for another ? beeing thus solemnely by iohn proposed , was no idle but a serious and vsefull question ; fit not onely for him , but for posterity to be resolued in . againe , if wee consider that this answer which i haue read vnto you , was made by our blessed sauiour , wee stand bound vpon our allegiance to beleeue , that as the question was serious and vsefull , so the answere was pertinent , full , and satisfactory . all this is most plaine , in the generall , but if we descend vnto particulars the difficulties are two . [ 1. ] first , from what affection or disposition of minde this question should proceed , or what it was that should occasion iohn to make it . [ 2. ] secondly , in what manner and how farre our sauiours answere , or the words which i haue read vnto you , doe fit the occasions which moued iohn to make the question , or fully satisfie the question it selfe . 4. concerning the first point , to wit , from what affection or disposition of mind this question should proceed , or what should mo●e iohn to make it , there is greater variety or diuersity then opposition or contrariety of opinions amongst the learned . a iustin martir and tertullian were not afraid to say and deliuer in writing to posterity , that iohn himselfe did at this time truely doubt and distrust , whether he , that wrought these miracles here mentioned in my text , were the promised seede or no ; and that out of this doubt or distrust in himselfe , he sent this message vnto our sauiour , art thou he that should come , or doe we looke for another ? tertullian in his fourth booke against marcion , goeth further , and saith , that after our sauiour did enter vpon his propheticall function , and tooke vpon him to instruct the people publikely by word and miracle , the spirit of god which was giuen to him not by measure , beginning now to dilate and shew it selfe vnto the world , did withdraw or call in that portion of the spirit of prophecie , wherewith iohn baptist had formerly bin endued , ( to prepare the wayes of this his lord ) as great flames draw flying sparkles to them , or sucke out the lesser lights or candles that are neere them . as if iohn baptist himselfe , when hee said , oportet illum crescere , me autem decrescere , had vnwittingly or otherwise prophecyed , that the spirit of prophefie should decrease in him , as it did increase or more amply manifest it selfe in our sauiour . yet this interpretation , i must tell you , though auouched by two of the most ancient fathers , whose writings are now extant , is slenderly seconded by later writers , whether of romish , or reformed religion . maldonat , a learned iesuite , doth thus censure them , or rather the times wherein they liued ; in illa nimirum aetate , nondum satis culta theologia hujusmodi spinas aliquando proferebat : that is , that goodly garden of god , which we call diuinity , was not in that age so well dressed , but that it did sometimes bring forth such thornes and brambles as these were . should the best of our writers or preachers speake on this fashion of the ancient fathers , the romish church would take it as a sufficient testimony to condemne vs for heretickes . howbeit we will not condemne it , as an heresie in her children for speaking or writing thus , but rather wish they would be constant to themselues , and vnpartiall towards vs ; to permit vs that liberty , which they take in refusing the authority of the most ancient fathers , especially in the interpretation of scriptures . others there were , and these very ancient too , which disliking iustin martyr's and tertullians interpretation of this place , would qualifie it thus ; iohn the baptist did not question nor doubt , whether iesus whom hee had baptized , were the sonne of god , the promised and long expected messias or no , but vtrum esset ad inferos descensurus , whether he were to taste of death himselfe , or whether hee would come to rescue the dead from the power of hell and the graue . et in hanc sententiam ( saith the same maldonat ) maxima pars veterum concesserunt : the greatest part of the ancient fathers were ( by his confession ) of this opinion , concerning the interpretation of this place . but will he therefore subscribe vnto them , or rest vpon their interpretation ? no ; he hath no reason so to do , seeing the fathers themselues did follow this interpretation , because as then , no better was found out . we haue gained thus much from this learned iesuite for some after disputes , that latter ages may finde out some better exposition of prinpall passages of scripture , than most of the best & ancientest fathers knew . 5. what then is that better exposition of this place , whereunto he and most of his fellowes subscribe ? it is this : iohn did not moue this question out of any doubt or distrust of his owne , but onely for the better instruction of his disciples , in whom he could hardly beget any true conceit o● estimate of our sauiours worth . so factious they were for their master , that they disdained or enuyed , that our sauiour should haue more followers then hee had . so it is storied , ioh. 3. vers . 25 , 26. there arose a question between some of iohns disciples and the iewes about purifying : and they came vnto iohn and said vnto him , rabbi , hee that was with thee beyond iordane , to whom thou barest witnes , behold , the same baptizeth , and all men come vnto him . now seeing iohn , as the authors of this interpretation thinke , could not asswage this humour in his disciples , ( which he earnestly labours in the fore-cited place ) but the more he debased himselfe in comparison of christ , the more worthy they thought him of greater honour : hee therefore now sends them vnto christ himselfe , whose instructions being graced with miracles , hee presumed would bee more effectuall in them , than all the exhortations he could bestow vpon them . the maine streame of later interpreters , as well protestants as papists , runne this way . and if the question did arise from distrust or diffidence , these imperfections were in all likelihood more incident to the affectionate schollers , than to the sanctified and prudent master . 6. others there be , but not so many to my remembrance , as to make a few , which would deriue the former question , art thou he that should come , & c ? not from any doubt , much lesse from any diffidence or distrust either in iohn , or in his disciples ; but rather from ioy of heart in iohn , as if it were rather , vox exultantis vel iubilantis , quam dubitantis . and it cannot be denyed , but that men oft-times make patheticall expressions as well of present ioy as of dislike or discontent by way of interrogation . thus honest house-keepers or hearty hoasts will sometimes welcome their gratefull and long expected guests with this or the like salutation , are you come ? when they cannot truely doubt whether they are come or no , if they will beleeue their own senses . we see the wisest men not apt to giue swift credence vnto extraordinary good newes , lest their sorrow should proue greater , if the report should proue false . and naturally , when excessiue ioy either springeth too fast , or groweth too rancke , wee seeke to allay or snip it by a fictitious or imaginary distrust of those truthes whence it groweth , of which we cannot make any reall or constant doubt . so he saith in the poet , h●rret adhuc animus , manifestaque gaudia differt , mens stupet & tanto cunctatur credere vot● . 7. i dare not take vpon me to determine which of these foure seuerall interpretations is the best , but surely the second , though most followed by the ancients , is farthest wide from the euangelists meaning . and me thinkes it were easie to find out a fift , which might challenge as great a share or portion of probability as any of the former can doe . for my owne part , as i dare not impeach iohn himselfe of any doubt or distrust , as iustin martyr and tertullian doe ; so i cannot account it any sinne in iohn , or any impeachment to his dignity , if at this time he sought the confirmation of his former beliefe in christ by new documents , or some fresh supplyes of inward comfort to allay the tediousnes of a hard lingring durance , from his mouth , that was the fountaine of comfort , and had the words of eternall life . part ii. christs answere . how it is satisfactory to the question . 8. bvt from what disposition soeuer the former question , art thou he that should come , &c. did arise , whether from ioy or exultation in iohn , or from distrust or diffidēce in his disciples , or partly from the one , and partly from the other ; ( nor are the diuers opinions concerning this point , incompatibly opposite : ) there yet remaineth a question of greater difficulty and of farre more vsefull enquiry , for right vnfolding the contents and pith of my text. the question is this , how this answere of our sauiour could possibly either confirme or ratifie iohns former beliefe of christs person , office , or actions , or adde any increase to his knowledge or comfort , or lastly giue any part of satisfaction to the distrust or diffidence of his disciples ; seeing there is nothing more contained in this answere , than iohn and his disciples vndoubtedly knew before . for so it is said in the second verse of this chapter ; when iohn being in prison had heard the workes of christ , he sent two of his disciples , and said vnto him ; art thou hee that should come , or doe wee looke for another ? now what workes done by christ could iohn heare of in prison , which were not truely miraculous , which were not the very same with those , which our sauiour in my text informeth iohn to haue bin wrought by him , as restoring of the blinde to their sight , the lame to their limbes , the sicke to health , the dumbe to speech , the dead to life , & c ? and that which most increaseth the difficulty , amongst other workes of christ , which , iohns disciples being present ( as it seemes by saint luke , chap. 7. verse 27. ) relate vnto him , his raising vp of the widdowes sonne of naim from death to life to the great astonishment of the spectators , was one . now who did euer knowe a man truely dead , as this widdowes sonne was , who was not withall more than deafe , more than dumbe , more than blinde of both his eyes , more than lame of armes and legs , of feete and hands ? wherefore , in as much as iohn knew before , that christ had raised him vp that was dead , and made him sit vp , and speake , and deliuered him to his mother ; he could not be ignorant , that he had made one that was more than dumbe to speake , one that was more then halt to goe , one that was more than blind to see . what satisfaction then could this answer giue either to iohn or to his disciples , both of whom knowing thus much before ; especially seeing the one of them at least , as most interpreters thinke did distrust or doubt , whether christ ( notwithstanding all this ) were he that should come ; and both of them could not but expect some ratification or confirmation of their former beliefe from his answer ? for cleering this difficulty or exception , we are to examine these two poynts . [ 1. ] first , what the particulars heere auouched by christ , and solemnly testified by iohns disciples might naturally and litterally import to any indifferent vnderstanding auditor . [ 2. ] secondly , what they might intimate or suggest vnto iohn , as no question but this answere did giue more full satisfaction vnto iohn , than it could doe to any other for that time , without his paraphrase or comment vpon it . 9. touching the former poynt , wee say , the very particulars thus solemnely auouched and authentically testified , include in them euen vnto ordinary sence and reason , as much as could be expected in the promised messias , or long-expected redeemer of israel . thus much they manifestly include , if wee rightly make the deductions , according to the true logicall extent of their naturall sence . for although it bee a rule most infallible , that the truth of an indefinite proposition may be salued or supported by the truth of one particular ; as if a man should bargaine with a day-laborer , promising him in these indefinite termes , to giue him so much for his worke , as other neighbours did , though some of them gaue twelue pence , some tenne pence , and others but eight pence : the law would vpon these termes or agreements award him no more than eight pence , because it can constraine the hyrer onely to make good his couenant to the hyred , and his couenant is performed , if he make his promise true . now , if but one or two neighbours giue but eight pence , and he giueth as much , it is euident he giueth as much as his neighbours do , & this is enough to salue the truth of his promise , according to law and logicke : although to vse the benefit of eyther to a poore mans preiudice , would ill beseeme a man of better note and fashion . in like manner , although our sauiour had only raysed the widdowes son of naim frō death , or at least , if he had giuen sight to one or two blind men only , or if he had cleansed but one or two lepers , and made only one or two lame men to goe , this indefinite answere to iohns question , the blind receiue their sight , and the lame walke , the lepers are cleansed , the deafe heare , and the dead are raysed vp , mat. 11. v. 5. had beene so true , as no grammarian or logician had beene able to impeach it of falshood . but though it be certaine that an indefinite proposition is oft-times true , if one or two particulars be true , yet oft-times such indefinite speeches include a multitude of particulars , and sometimes an vniuersality or the whole number of all the particulars , which the words can litterally comprehend or signifie . as for example , if a man should bid his friend take heed how he deals ; for the world is naught , and men are cunning : no man would cōceiue his meaning to be , that there were but one or two naughty or cunning men in the world : but rather that the world were in a manner full of them ; and that no society or corporation were free from such men . againe , if a man should aduise his friend not to rely vpon mens words in matters of great consequences , without some reall assurance , because men are mortall ; no man would conceiue his meaning to bee , that this or that man were mortall , but that all were mortall . 10. that this indefinite speech of our sauiour , the blinde receiue their sight , and the lame walke , &c. did ( as wee say ) de facto , include not onely some few , but a mul●itude of all or most particulars specified , is apparent from the 7. of luke , vers . 21. at the same houre ( when iohns disciples came vnto him ) hee cured many of their infirmities and plagues , and of euill spirits , and vnto many men that were blinde , hee gaue sight . as this indefinite speech did de facto include a multitude , so it did de potentiâ include an vniuersality ; that is , as there were many blinde men receiued their sight , many sicke that were cured , so all of euery sort here specified , might haue beene partakers of the like benefit , if the default had not beene in themselues or in their friends . there was not a man throughout all the tribes of israel so blinde , but might haue had his perfect sight restored vnto him , so hee had demeaned himselfe towards christ , as these other blinde men did . not one man throughout all the land so deafe , so dumbe , or lame , but that if their friends would haue brought them vnto him , and haue supplicated for them , being not able to supplicate for themselues , they might haue had their perfit hearing , their speech or limbes restored vnto them . all the lepers might haue beene cleansed ; all possessed with deuils , might haue beene dispossessed , and freed from their tyranny , so they would haue but humbled themselues vnder gods hands , and sincerely acknowledged their imperfections and infirmities to haue bin the fruits of their sinne or offences against god their creator and redeemer : for thus to be humbled , was to become poore in spirit . 11. what is it then which iohn , or his disciples , or the whole nation of the iewes could expect of him that was to come , their promised and long-wished-for messias , whereof these good beginnings related , were not sure pledges and full assurances ? most of this people , and with them iohns disciples , were sicke of their fore-fathers disease : they desired in their hearts a king to fight their battels , a man of as goodly presence as saul was , for personage as louely as ionathan , a man as valiant in battaile as iudas maccabaeus , as victorious as dauid , as samson , or gideon . but what king of iudah or israel did euer ieuy an army , without ingrateful exactions from his people ? which of them did euer inrich himselfe or the state by forreine spoyles , without impouerishing many of his natiue subiects ? whilest some of them might sing these or like publike songs , saul hath slaine his 1000. and dauid his 10000. many a poore widow in priuat laments the losse of her dearest husband with sighs and teares ; many rachels mourne for their children , and cannot be comforted , because the conquerour cannot restore them to life againe . finally , the whole glory and pompe of warre , when they are at the height , and at the best , are but like a bright and furious flame , which must be continually nourished with mans bloud , as a lampe is with oyle , or the fire with wood. the best warre that euer was vndertaken , was but malum necessarium . it was well obserued by the wiser sort of heathen , that no warre was euer iust , but when it was necessary . and , as another saith , bellum gerimus vt pace fruamur , the only right vse and end of warre is to procure an honourable and secure peace . if such peace may be had without warre , they are but fooles and vnhappy men , vnfit members of the world , that will vndertake warre and kindle dissentions betwixt nation and nation . yee haue heard perhaps of the philosophers dialogue with pirrhus that great warrier , to this purpose : when this great nimrod had swallowed as many seuerall kingdomes or nations in hope , as the iewes could expect their messias should in one age conquer ; the philosopher asked him , what he meant to do after he had conquered the romanes ? then , said hee , i will conquer the gaules and spaniards ; and when hee had done with them , hee would bend his forces against africa . but when you haue conquered them , and as many more as you intend to conquer , what doe you last resolue vpon ? his answer was , to liue merrily and at ease , in plenty and pleasure . why , quoth the philosopher , this you may doe already , without eyther hazard of your owne , or your followers liues : for none of these nations which you intend to vanquish , are likely to indanger you , so you will not begin with them . the present nation of the iewes were of pirrhus his temper , and sought after that , as it were by a round or circle , which was in a manner put into their hands , so they would but haue looked neere about them , and not haue set their proud imaginations vpon such rouing proiects as pirrhus did . such amongst them as were thus affected , would no● acknowledge our sauiour to bee the messias , or him that was to come , because he was a man of peace , a man of a meeke and humble spirit . if another should haue come ( as shortly after many false christs did arise , ) which would haue animated them vnto warre against the romanes , the most of them , such as loued peace especially , would quickly haue beene weary of him . what then ? was there nothing , which both sorts , the proudest and humblest , the peaceable and contentious did alike affect , and hope to see accomplished by their promised and long expected messias ? saint augustine tels vs of a mimicke or iester ( a kind of artificiall foole ) which vndertooke to tell euery man in the towne or city where hee dwelt , what he thought or desired , when they were assembled to try his skill in the publique markets : all hee had to say was this , [ vultis vos omnes vili emere , et caro vendere : ] all of you desire to sell deare , and buy good cheape . but as this reuerend father obserueth , there was more mimick wit , than solid truth in this conceit . for many come to markets , which neyther haue minde to buy nor to sell , but to looke on . amongst such multitudes as minde buying and selling , some good men there bee , which would desire to vse a conscience in both : but , saith the same father , if hee had said , all of you , as well the buyer as the seller , as they that come onely to heare or see , desire to be happy ; his speech had beene vncontrollably true . for happinesse onely is that which all men naturally desire . 12. there is no petty good , but is desired by some or other ; that is the chiefe or prime good ( as the ancient philosophers haue defined it ) which is desired by all . did they collect this onely as men , or doth not the scripture eyther say or suppose the same as a ground of truth ? yet once , it is a little while , and i will shake the heauens , and the earth , and the sea , and the dry land. and i will shake all nations , and the desire of all nations shall come , & i will fill this house with glory , saith the lord of hoasts . haggai . 2. 6 , 7. in what sence our sauiour christ ( for of our sauiour christ this place is vndoubredly meant ) should bee instiled the desite of all nations , is a question which hath perplexed some good preachers , and may exercise the wit of a good interpreter . first , how could the gentiles which were farre more than a maior part of all nations ( here intimated ) be said at that time to desire him , in whom they did not in any sort beleeue , whom they did not at all expect ? for how should they expect him , how should they beleeue in him , of whom they had not heard ? the iewish nation indeed or seed of abraham had heard of him , and did expect him , and yet as the prophet had fore-told , so it came to passe , that when they saw him , they saw no beautie in him , that they should desire him . esay 53. vers . 2. and was it possible , that hee should be the desire of all nations , whom no nation did desire ? yes . in as much as god had consecrated him to be the onely fountaine of that happinesse , which all men , which all nations naturally doe desire , and which is all that any man of what nation soeuer , iew , gentile , greeke or barbarian can desire ; he is truely instiled by the prophet , the desire of all nations . to say , that as many as desired happinesse , did desire our sauiour christ , can seeme no paradoxe , if wee consider ( what no philosopher will deny ) that euen such as follow poysoned pleasures , seeke after happinesse and life in these by-paths , which leade to death and misery . though most men take the high-way to death and misery , yet no man desires to dye or to be miserable , but their contraries . 13. so that our sauiours answere , though it seemed doubtfull in the premises , is in conclusion as perfect , as if hee had directly and expresly said : goe , tell iohn that i am hee that was to come , and that you are not to expect another , seeing whatsoeuer you can expect or desire in any one or more , whom you may imagine yet to come , that you may haue in mee alone : for true blessednesse is all that you or any man can desire , and blessed is hee whosoeuer shall not bee offended in mee . matth. 11. 6. esay 53. vers . 2. but though iohn and his disciples could desire no more of him that was to come , than to bee truely blessed in him : yet might they desire some further proofe than his bare assertion or authority , that they might be truly blessed in him . for this blessednesse whereof hee speaketh , was none of those things which they did heare or see , seeing it cannot be knowne by corporall sight or hearing . it is like that new name spoken of in the reuelation , which no man can reade , but he which hath it . all this is true , yet not withstanding all this , the things which they did heare & see , were vndoubted pledges & visible assurances of this inuisible blessednesse which heere hee promiseth , and of which euery man might haue vndoubted experience in himselfe , so he would not be offended in him . for though our sauiour with farre better reason might , yet did he neuer exact such absolute beliefe vnto his words , as the pope or visible church of rome doe to theirs , to whatsoeuer they shall decree , without eyther expresse warrant or testimony of gods word written before , or experimentall knowledge in themselues . this will better appeare in the second poynt proposed , which was , what these words did intimate or suggest to iohn . the poynts now to be inquired after , are two : [ 1. ] first , what is it to be blessed and happy in christ , or wherein this happinesse or blessednesse which here he promiseth , doth consist . [ 2. ] secondly , how these particulars here mentioned , the blinde receiue their sight , the lame walke , &c. doe induce or inferre this vniuersall conclusion , blessed is hee whosoeuer is not offended in mee . 14. the former will draw the later after it : and in discussion of the former , i must craue pardon to acquaint you with the opinions of such of the heathen as sought to bee wiser than the rest ( that is , of their philosophers ) concerning happinesse or felicity . not that i rely vpon their saying or authorities ; but seeing the probleme proposed is generall , to wit , [ what satisfaction this answere could giue to any vnpartiall auditor , whether iew or gentile : ] i must giue such satisfaction as is fittest to such perhaps as are too-much addicted vnto the philosophy of the heathen . besides , it will be a good meanes for vs to finde out the right and safe way , if wee shall obserue where others haue gone wrong , or plunged themselues . to the former . the very name or common notion of blessednesse , happinesse , or felicity , doth import as much as [ summum bonum ] the chiefe or supreme good , or crowne of goodnesse ; that , ( as we said before ) which all men naturally doe desire , and which is all , that any man can desire , that which is onely able to satiate al the desires or appetites of the humane soule . it is agreed vpon as well by the wisest of the heathens , as of christians , that [ bonum ] & [ appetibile ] are termes conuertible ; that is , they mutually fit the one the other , as the measure and the thing measured ; whatsoeuer is good , is desirable ; and whatsoeuer is desireable ; is good to the party which desires it , at least as for the present he stands affected : and that onely is truely good which ought to be desired . for the rectifying of our desires , the heathens went thus farre aright , [ that the desires of sense , or the inferiour part of the soule , were to be guided and directed by reason : ] we christians know , that euen reason it selfe must be regulated by the word of god , or rule of faith ; otherwise it will outray farther in its desires , then sence , without the check or controule of reason , could doe . the things which we may desire , are of three sorts : 1 profitable , 2 pleasant , or 3 honest. all these three branches of goodnesse , or rather these seuerall sorts of good things are required vnto true happines ; yet so , as true happines or the chiefe good consists properly in the fruit of the third branch or stemme , to wit , of bonum honestum , in its full growth or maturitie . this chiefe or prime good is not onely desired for it selfe and for no other end , but it is the end for which all things else , whether they be inferiour branches of bonum honestum , vertue or honesty , or whether they are pleasant or profitable , are desired . euery branch of bonum honestum , of vertue or honesty , though it be to be desired for the chiefe and prime good , yet is it to be desired in it selfe , and for it selfe ; so to be desired for it selfe , that we must bee content to loppe off all the other branches of pleasure and profit , rather than hinder the growth of this . godlines , saith the apostle , is great gaine , and it hath bin an old prouerbe amongst you , it is a good sport to bee honest . the issue of that sport , delight , or gaine , whereby our growth in godlinesse or honesty may be preiudiced , is losse and griefe . things pleasant are to bee desired in themselues , and for themselues ; yet so farre onely , and at such seasons , as their desire may not hinder the pursuite of things good and honest . our desire of these latter , must giue bounds or limits to the desire of the former . things pleasant may be desired in greater measure , than for themselues they can bee desired , in case they bring aduantage to the course of honesty , of piety or vertue . things meerely profitable , are not desireable at all for themselues or in themselues , but onely so farre as they are conducent to the purchase of delights lawfull and honest , or of honesty it selfe . for which reason , profit , as the more iudicious schoole-men determine , is no true and proper branch of goodnes , nor are things meerely profitable , truely and inherently good , but good onely by extrinsecall denominatiō or by accident . of this ranke is physick , which no man desires for it selfe , or in such manner or measure as he desires wholsome foode ; it is in its nature distastfull to sense , yet to be desired as a means for procuring health , which all men desire for it selfe , because it is truely good and pleasant , and yet withall to be desired , as a meanes profitable for the exercise of piety , and performance of vertuous actions : of this ranke likewise is that which most men , vpon a common errour , most of all desire , to wit , gold or coyne , or other externals , before we haue occasion to vse them . these are not good in themselues , saue onely with reference to the procuring of things pleasant or honest . in countries wherein gold is not by custome referred to this vse , men esteeme it no more than aesops cocke did the pearle . thus wee haue read of a dumbe dialogue betweene a poore indian and a wandring spaniard , that in his hunger offered gold for a pullet , which the indian attempting to chaw with his teeth , restored it againe , with this intimation ; that hee could eate his pullet , but hee could not eate the gold : othervse of this metall he knew none , and being not vsefull , it was not good to him , though of more worth to one of vs , than all the quicke goods which the poore indian had . 15. but more per●inent to our present purpose is that diuision of goodnes or good things which the philosophers haue made vnto our hands in this very argument whereof we treat . for vnto felicity or true happines , they require a threefold ranke or order of good things . the first was ( as they call them ) [ bona fortunae , ] the goods of fortune , which we call means and maintenance , as monies , lands , goods , possessions , reuenews , or whatsoeuer other externals . the second , [ bona corporis ] as health , strength , agility , beauty or comelines of body . the third was [ bona animi , ] the endowments of the soule or mind , which they comprehended vnder the names of vertue morall and intellectuall : of whose seuerall parts some did answere in proportion vnto health or welfare of the body , as iustice , sobriety , temperance , in which the health of the soule did euen in their iudgement more specially consist , as the strength or agility of the soule did consist in valour , wit , or resolution . as for arts and sciences , these they accounted as the attire , or externall comelinesse of the soule . their chiefest errours in these disquisitions were , that they thought ( at least some of the wisest of them ) that this felicity or happines might bee compleat in this life . howbeit some of them did thinke , that no man was to be accounted or adiudged happy before his death . not that these men , for ought we can gather , did hope for any extraordinary happinesse after death ; but that such happines or prosperity as man is capable of in this life , and such as they obserued some men to enjoy , was so brickle and vncertaine , as no man could safely passe his sentence of them whether they were happy or no , vntill they had finished their course of life . but the greatest errour in this argument ( wherewith the greatest philosopher himselfe was ouertaken ) was , that this happinesse might be attained vnto by good education , or by the wit and industry of man : for he denyeth it to be the free gift of god. but we christians beleeue & know , that if all good things be the gift of god , then the chiefe or supreme good must bee the extraordinary and speciall gift of god. and yet withall wee must consider , that god who giueth all good things freely , neuer casteth such precious pearles as this vnto swine although it cannot be purchased by mans industrie , yet god giueth it only to the industrious , only to such as seeke after it with the best faculties and indeuours of their soules , content to forgoe all things else , for the purchase of it . but of this hereafter . 16. yet heerein aristotle and other heathen philosophers were more orthodoxall , than some rigid stoicall christians , in that they thoght no man could be truely happy without health of body , or whilest he continued in want & penury , much lesse whilest he continued in such paines and torments as : regulus or other like vertues or good patriots did endure rather then they would wrong their conscience or vndoe their countrie . he that shall accuse these heathens as carnally minded in this , considereth not , that in thus accusing them , he condemneth the generation of the iust . our apostle saint paul had greater peace of conscience , than regulus or any other roman could haue . that part of happines which consisteth in the health and welfare or other endowments of the soule , was as compleat and perfect in him during this life , as any man , whilest cloathed with mortality , can expect : yet saith he of himselfe , and others , euen of all that were alike minded as he was ; if in this life onely wee haue hope in christ , wee are of all men most miserable ; 1. cor. 15. vers . 19. what occasions soeuer other good christians of these times had to ioyne with him in this complaint ; his owne occasions , to speake , to thinke and write , as heere he doth , are else-where by him specified at large , and are most iust . are they ministers of christ ? i speake as a foole , i am more : in labours more abundant , in stripes aboue measure , in prisons more frequent , in deaths oft : of the iewes fiue times receiued 1 forty stripes saue one ; thrice was i beaten with rods , once was i stoned , thrice i suffered shipwracke : a night and a day haue i bin in the deepe , in iournying often , in perils of waters , in perils of robbers , in perils by my owne country-men , in perils by heathen , in perils in the city , in perils in the wildernesse , in perils in the sea , in perils among false brethren : in wearines and painefulnes , in watchings often , in hunger and thirst , in fastings often , in cold and nakednes . besides those things which are without , that which commeth vpon mee dayly , the care of all the churches ; who is weake , and i am not weake ? who is offended , and i burne not ? 2. cor. cap. 11. vers . 23. to the 30. 17. these grieuances of bodie and perplexities of minde were of themselues rather branches or degrees of misery than of felicity ; things in their own nature not to be desired but auoyded , as being in that ranke of euils which we call [ malū poenae , ] such as all punishments or chastisements , whether iustly or iniustly inflicted , are . for whatsoeuer is contrary to that which is truely good , must needs be so farre truely euill , as it is contrary vnto that , which is in its nature good . now all [ malū poenae ] that is , all punishments , chastisements , or bodily grieuances , are directly contrary to the second branch of goodnesse fore-mentioned , which the schooles call [ bonum iucundum , ] the goodnesse of lawfull pleasure , of harmelesse delight , of blamelesse ease or contentment , all which are degrees or branches of felicity . but though these grieuances before mentioned by our apostle , were in themselues truely euill , yet was it good for him , as it is for all men else , to suffer them for the gospels sake , or for the confirmation of others faith . both parts of this true doctrine or assertion are auouched by the same apostle , heb. 12. vers . 11. no chastening for the present seemeth to be ioyous but grieuous ; neuerthelesse afterwards it yeeldeth the peaceable fruites of righteousnes vnto them which are exercised thereby . so that no chastening or bodily grieuance , which befalleth vs for christ's or the gospel's sake , is so true or great an euill in one sense , as it is good in another , to wit , in the first ranke of goodnes before mentioned , that is profitable or vsefull . all persecutions , whether in body , goods , or name , haue the same reference or proportion vnto the soule , or to its welfare , health and happines , that bitter and vnpleasant phisicke hath vnto the body . now there is no man , but will be willing to lay downe his bodily life as a wearisome burthen , rather than to liue continually vnder the physician 's or chirurgian's hands without any ease or intermission : and yet euen the bitterest and most vnpleasant physicke , such as in it selfe is to be loathed , is good , and by all wise men to be desired , so long as there is certaine hope , that it may be a meanes to ease their bodies-of lingring paine or torture , or procure the restauration or long continuance of former and wonted health . in like manner , our apostle saint paul would haue wished neuer to haue professed the christian religion , rather than to haue liued eternally in such persecutions , as he sometimes suffered , because they were in themselues euill , and distastefull vnto the humane nature : notwithstanding he reioyceth and glorieth in them , as they haue reference to that exceeding waight of glory and crowne of righteousnes , for the attaining whereof they were , though not causes , yet as meanes ordained by god , vsefull , and for those times necessary . and therefore our sauiour saith , blessed are they which are persecuted for righteousnes sake , for theirs is the kingdome of heauen . and againe , blessed are ye when men shall reuile you and persecute you for my sake . matth. 5. 10. 11. reioyce and be glad , for great is your reward in heauen ; for so persecuted they the prophets , which were before you . vers . 12. so then such as suffer persecution for righteousnes sake , are blessed , [ spe , non re , ] whilest they suffered persecution ; that is , they are not in the actuall possession of that blessednes , which they hope for , nor can they expect , ( as our apostle in the fore-cited 15. chapter to the corinthians , 19. vers . teacheth vs ) that their hopes of blessednes in christ , shall bee accomplished in this life , because neither the endowments of the minde , nor of the body , whose perfection and accomplishment are necessary to true and perfect happinesse , can be perfected and accomplished , vntill this corruptible haue put on incorruption , and these our mortall bodies become impassible and immortall . as for those externall comforts or supplyes , which are necessary to that small portion of happinesse , which we haue in this life , as meate , drinke , apparell , and the like , wee shall haue no need nor vse of them in the life to come . in that life wee shall bee so fully happy within our selues , and in the fruition of god , as wee shall neede nothing without vs , nothing besides gods presence , and the fruition of our selues . the want or penurie of any thing vsefull in this life , is a degree or part of misery : but not to neede them , not to want them , is a portion of true felicity . and for this reason happely it is , that amongst all the good workes and miracles which our sauiour did , wee neuer reade , that he made any needy beggers exceeding rich in worldly riches , because riches are neither vsefull nor necessary to that happinesse , wherevnto all his miracles doe leade and draw vs : but as he did neither make , nor promise to make his followers rich , so hee would not suffer any of them , whilest hee liued heere on earth , to continue in want or penurie . these euils or degrees of misery in this life , he often preuented by miracles , when they were ready to befall them . 18. here we are by the way to consider , that whilst our sauiour was bodily present with his disciples and followers , none of them were in want or need , but he instantly relieued them . if any fell sicke , he presently cured them : if they were in danger by sea , they could no sooner cry out , master , wee perish , but he as soone checked the winde with the breath of his mouth , and turned the storme into a calme : he did not suffer them so much as to weepe or mourne , but rather ministred continual matter of ioy and comfort vnto them : nay , as wee reade mark. 2. vers . 18. it was a solaecisme for them to fast , whilest he was with them . when iohns disciples , or the pharises came vnto him , and demanded of him , why doe the disciples of iohn and of the pharises fast , but thy disciples fast not ? iesus said vnto them , can the children of the bridegroome fast , whilest the bridegroome is with them ? as long as they haue the bridegroome with them , they cannot fast : but the dayes will come , when the bridegroome shall be taken away from them , and then shall they fast in those dayes . thus you see a great difference betwixt the estate of his disciples , whilest he was with them , and whilest hee was taken from them : the one was an estate of ioy and contentment , without bodily grieuance or molestation ; the other had his ioy and internall comfort mixt with sorrow of bodily discontentments . what was then the reason of this difference ? surely it was our sauiours will and pleasure in affording these contentments , which did accompany his bodily presence here on earth , to exhibit a perfit map or modell of that fulnesse of all ioy and contentment , which wee shall be made partakers of by his bodily presence with vs in heauen . so then , for conclusion of the first poynt , and for more commodious passage vnto the second , our sauiour by the miracles here mentioned , and the like , did openly and euidently declare himselfe to be the author , lord , and free doner of all these three rankes or sorts of good things , which the heathen by light of nature saw to be requisite or necessary for the attainement of true felicity , or in the fruition whereof in full and perfit measure , true and perfit happinesse did consist . 19. first , for these externals , which the heathens call [ bona fortunae ] ( as meat , drinke , apparell , or means necessary for maintenance of life ) without which wee can rather receiue no contentment , than be throughly contented with them ; albeit our sauiour gaue them in lesse measure than worldly mindes desire them , yet his bounty in bestowing of them , did herein farre exceed the magnificence of greatest princes , in that hee herewith pleasured his disciples without any grieuance vnto others . this was a foundation of publike happines , which no monarch or state-founder could euer lay , in that , no man did euer fare a whit the worse because his followers or fauourers , ( how many soeuer they were ) did fare the better . for thus our sauiour plentifully fedde multitudes of people in the wildernesse , without occasioning any dearth or scarcity of bread or victuals vnto such as remained in the townes or villages . the reliques or offalls of the feasts that hee made , were alwayes greater than the prouision it selfe . once wee reade of his feeding fiue thousand men with seuen barly-loaues , and two fishes , and the fragments or broken meate was seuen baskets full , marke 8. vers . 20. another time of his feeding fiue thousand men with fiue loaues , when there remained twelue baskets full of fragments . nor did this his bounty extend onely in cases of necessity or for preuenting want or penury , but vnto matter of delight or decency . for as hee fed thousands of people in the wildernesse , where no food was to be had for them without miracle ; so , to grace the marriage feast at cana in galilie , hee turned water into wine , not of the worst sort , but of the pleasantest and cheerefullest taste . thus when tribute or pole-money was vniustly exacted of him , hee did not demand a beneuolence from those men on whom hee had wrought those mighty cures , or whom hee had otherwise benefited extraordinarily ; hee supplyeth himselfe and peter with this necessary from a fish , which had no more vse or need of money whereof the romane caesar had want , than the poore indian had of the spaniards gold . so that albeit he sent his pole-money to rome with others , yet was there not one penny lesse in iury than there was before . 20. but to come to the second sort or ranke of good things , which the heathens by light of nature saw necessary vnto felicity , as [ bona corporis ; ] what greater bodily happinesse could befall the blinde or lame , than for the one to be restored vnto his perfit fight , the other to the right vse of limbes ? what could the deafe more desire than to be able to heare , or the lepers than to be cleansed from their leprosie ? what so great a bodily blessing , if any at all besides could be bestowed vpon the dead , as to be restored to life againe ? yet those and many like blessings our sauiour bestowed vpon all that were not offended in him , by his meere word , thereby shewing himselfe to be the lord and disposer of all the blessings or parts of happinesse which concerne the body . and iohns disciples might heare and see the parties here mentioned , made thus farre truely happy by him . happy they were in respect of all other men , happier by much than those men which still continued blinde or lame , or leprous , or deafe , or in that estate of death , from which our sauiour raysed these dead here mentioned . againe , happier they were than such men as neuer had beene blinde , or lame , or leprous , or deafe , or neuer had tasted of bodily death . for albeit the blessings of life , of health , of strength , of soundnesse of limmes , were in themselues ( if wee measure them by themselues ) the selfe-same in both : yet these mentioned in my text , knew much better how to value or prize these bodily blessings aright , or how to vse them to their right end by their former long want or absence , than others could doe by their continuall presence or fruition of them . againe , happy they were in respect of themselues , or their former estate , much happier in that they were now able to walke , whereas before they had beene lame ; much happier , in that whereas now they see , they had sometimes bin blinde ; that whereas now they are cleansed , they had sometimes bin lepers ; in that such of them as now liue , had beene sometimes dead . for , although the habit be in it selfe much better than the priuation , as sight is much better than blindnesse , health much better than sicknesse , soundnesse of limbes much better than lamenesse , life much better than death ; vet sometimes the sufferance of want or priuation of things in their nature good and pleasant , may be more profitable or vsefull for attayning some greater good , than the present possession or fruition of good things . now it was not the habit or present fruition of life and health , not the right vse of limbes and bodily sences , but the former want or priuation of them , which was as the root or stock wherein the third part of that happinesse which consists in the health or welfare of the soule was ingrafted . if some of these men had alwayes inioyed their perfit sight , it is more than twenty to one but that their owne right eyes had offended them ; and better it were they should haue beene plucked out , than haue offended them : but best of all , that they had none to offend them , or draw them from christ the fountaine of happinesse , vnto other vanities . if others of them had beene alwayes sound of body and limbes , their owne right hands or feet would haue bin as a stumbling-blocke to them in the way of life , and haue hindered them from comming to christ. if others of them had not bin smitten with leprosie or other like grieuous diseases , they had not sought to christ as to their physician : and not finding him so happy a physician as they found him for the body , they would not so earnestly haue sought vnto him , as the only physician of their soules ; although he be vsually found of none but such as seek him . finally , vnlesse the lord had humbled all of them with some one or other bodily grieuance , or with want and pouerty , they had not become so humble in minde , or poore in spirit , as now they are ; and not being such , they had not beene capable of the greatest miracle or best blessing heere bestowed , that is , they had not beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so it is remarkeably said in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dead are raysed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & the poore ( as our later english translatiō readeth it ) haue the gospel preached vnto them : much better i must confesse than some of the ancient fathers , which expound the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( being , as the latines say , a verbe cōmon , or , as the grecians say [ verbum medium , ] that is , sometimes actiue , sometimes passiue ) according to its actiue signification in this place ; and render it thus , the poore preach the gospel . but as maldonate well obserueth , for the poore to preach the gospel , was neuer any matter of wonder , and therefore no part of our sauiours message vnto iohn , as being no poynt worthy so great a master as our sauiour was , solemnely to teach ; or so great a scholler as iohn was , solemnely to learne . and howsoeuer the word in the originall be rendred by interpreters , the thing signified by it , is the greatest miracle in this catalogue . that the gospell should be preached vnto the poore , as maldonate would haue it , was [ valdè mirum ] a great and reall wonder . and why so great or reall a wonder ? because , saith he , to haue the gospell preached vnto them , was as much as to haue a promise to be made kings , as he rightly proues from diuers places of this gospell by saint matthew . [ quid autem admirabilius quàm pauperem regem fieri ? ] what more admirable or wonderfull , than for poore men and beggers to be made kings ? he further addeth , that although the gospell were equally and indifferently preached to all , yet it pleased our sauiour onely to mention the poore , both because that was most strange and vnusuall according to the custome of the world , that the poore should haue the promise to bee made kings ; and withall , that hee might shew himselfe to be the messias or the anoynted of the lord , who , as the prophet esay had fore-told , should preach the gospell to the poore . thus farre maldonate . but vnder correction , the originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a great deale more than eyther maldonate expresseth in latine , when he saith , [ euangelium praedicatur pauperibus , ] or than is expressed in our latter english , the poore haue the gospell preached vnto them . our former english cometh somewhat neerer the originall , when it saith , the poore receiue the gospell . but the vulgar latine , though it misse it many , yet in this particular best expresseth the meaning of the euangelist , if the romish priests and iesuites , which hold it to be authentique , did vnderstand the meaning of it , or improue it to the best sence ; for so it renders the originall verbatim [ pauperes euangelizantur . ] for right vnfolding the contents of this speech , or taking the full value of the originall , we are to obserue that verbes passiue , whether in the hebrew , greeke , latine , or english , may include or import a two-fold passion ; the one meerely grammaticall or intentionall ; the other reall , eyther naturall or supernaturall . one and the same verbe may sometimes include the former onely , sometimes the latter , according to the diuersity of the matter or subiect whereunto it is applyed . to giue instance in that speech of melchizedeck , genes . 14. 19. blessed be abraham of the most high god , possessor of heauen and earth . and blessed be the most high god which hath deliuered thine enemies into thine hand . now , though the word in the originall be the same , though it be for signification as truely passiue , when it is said , blessed be the most high god , and when it is said , blessed be abraham of the most high god : yet wee must alwayes note this difference in the thing it selfe , that whensoeuer god is blessed by man , as here he was by melchizedeck , mans blessing can produce no reall passion or alteration in god : it can adde no degree of blisse or happinesse to him . but whensoeuer man is blessed by god , his blessing alwayes addeth some increase of blessednesse eyther in his goods , in his body , or in his soule . againe , if one man giue another poyson , the other may be said to haue poyson giuen him , or to be grāmatically passiue . but it is one thing to haue poyson giuen him , & another to be poysoned . this latter includes a real passion or bodily mutation , though from better to worse , from life to death . he that hath a medicine giuen him , is in common speech termed a patient , and is grammatically passiue . but euery one that is thus farre passiue as to haue a medicine giuen him , is not instantly medicined , cured , or healed ; for this includes a reall operation or amendment of that which was amisse in the body . in like manner , in as much as our sauiour preached the gospell equally and indifferently to all , all that heard him , might bee alike truely and literally said to haue had the gospell preached vnto them , if wee respect onely the grammatical sense and signification of the word . but it is one thing to say that all had the gospell preached vnto them ; and another thing to say , all were euangelizati . for this latter was peculiar only to the poore in spirit : they only tooke this stampe or impression of the gospell , which was preached to all . briefely , the originall phrase doth literally and naturally import as true or reall an alteration or transmutation in the soules of such as were poore in spirit , as the former miracles heere mentioned , did in the bodies of the blinde , the lame , the deafe , the leprous , or dead . now it is not said that the blind had their sight proffered or promised vnto them , or that the lame were onely made to walke , or the leapers cleansed onely in hope , or by way of promise . but all of them were truely and actually cured of their infirmities of body ; and so no question were the poore in spirit as truely cured , as truely healed of their infirmities of their soules . they had beene as truely dead vnto the life of the spirit , as those whom christ is heere said to haue raised vp , were vnto the life of the body . but now they are raised vp to newnesse of life , enlightened to see the truth , and enabled to walke not after the flesh , but after the spirit . and whereas before they had beene the bond slaues of sinne , wherewith their soules were more foulely stained or tainted than these leapers bodies were with leprosie , they are now freed and cleansed from the guilt and raigne of sinne , and made the seruants of righteousnes . thus much is included in these last words , [ pauperes euangelizantur ; ] and this transmutation of their soules was , or might haue bin , as conspicuous or obseruable to iohns disciples , as the changing of sauls mind or spirit was vnto the israelites , after samuel had anoynted him king. 1. sam. cap. 10. ver . 9. this interpretation of this place is made vnto our hands by our sauiour himselfe , the best interpreter of his owne words : for so hee saith , luke 6. ver . 20. blessed be yee poore , ( setting his eyes on his disciples ) for yours is the kingdome of god. this blessing of interest in the kingdom of god here bequeathed by our sauiour vnto the poore , is in effect the same with these words in my text , [ pauperes euangelizantur ; ] of which , their interest in the kingdome of god is the true reall and formall effect . for the gospell is called the kingdome of god , because it instateth such as receiue the impression of it , that is , the euangelizati , in the kingdome of god or of heauen . the kingdome of god in scriptures is twofold , and hath two importances . sometimes it importeth the kingdome of grace , which the poore in spirit attaine vnto it in this world : somtimes it importeth the kingdome of glory , which no man shall attaine vnto but in the world to come . the kingdome of grace there bequeathed had two parts ; the one ordinary , to continue throughout all ages , which did consist in the raigne or soueraignty of the spirit ouer the flesh : the other extraordinary , yet vsuall in that time , and did consist in the raigne or soueraignty of such poore men , as christs disciples were , ouer satan and his angels . and this part of the kingdome of grace , or this effect of it , was more conspicuous and visible vnto others , and was one of those workes or miracles which iohns disciples might heare and see , and make faith or true relation vnto their master . now the blessednes heere promised by our sauiour , or so much of it as men are capable of in this life , consisteth in the former part of the kingdome of grace , that is , in the soueraignty of the spirit ouer the flesh . both parts of this obseruation are set forth vnto vs by our sauiour , luk. 10. vers . 17 , 18 , 19. the seuentie returned againe with ioy , saying , lord , euen the diuels are subiect vnto vs through thy name . and hee said vnto them , i beheld satan as lightning fall from heauen . behold , i giue vnto you power to tread on serpents and scorpions , and ouer all the power of the enemy ; and nothing shall by any meanes hurt you . notwithstanding in this reioyce not , that the spirits are subiect vnto you ; but rather reioyce because your names are written in heauen . all the poore which are heere said to be euangelizati , were thereby instated in the kingdome of grace , and made the sonnes of god , as it is written , ioh. 1. ver . 12. as many as receiued him , to them gaue hee power [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a priuiledge or faculty ] to be the sonnes of god , and heyres apparent vnto the kingdome of glory . this is all one , as to haue their names written in the booke of life . 21. but heere the iesuite , at least the moncke or begging fryer ( who takes the pouerty which he voweth , to be an euangelicall perfection , containing in it a title of merit to the blessednesse heere mentioned ; ) would reply , that by the poore mentioned , lu. 6. v. 20. the poore in spirit only are to be vnderstood , though not expressed , because the poore in spirit are expressed by saint matthew , who relates the selfe-same story , chap. 5. which saint luke doth in that 6. chap : but in as much as the story or relation heere in my text , is not the same with either of the former two , it will not so cleerely follow , that the poore in spirit are here onely to be vnderstod . yet it is a rule in logicke , and it is a rule of reason , [ quaecunque conueniunt in al● quo tertio , conueniunt etiam inter se. ] from which rule it will cleerely follow , that if as well these words of my text , as those of saint luke , chap. 6. vers . 20. be but euangelicall expressions of one and the same propheticall prediction , in which the poore in spirit are to be vnderstood , this my text must be meant of the poore in spirit , as well as those other words of saint luke or saint matthew . but of the consonancy of the euangelist and the prophet , by gods assistance hereafter . 22. you haue heard , and i make no question but you doe beleeue , that whatsoeuer your hearts can desire , euen the fulnes of that true happines , which is all that you or any man can desire , is only to be sought in christ , in whom it may be found by all . for confirming your particular interest in him , and in the blessednes which heere he promiseth : the right receiuing of this blessed sacrament is of all other meanes most effectuall . for your better preparation to the due receiuing of it , it will bee auaileable to consider the doctrine which my text affoords ; that although christ be a fountaine of happines infinite , and inexhaustible ; although his death ( whose memory we celebrate , whose vertue in this sacrament we seeke ) be , as it were the opening of this fountaine ; yet are the streames of blisse and happines which issue from him by his death , deriuable onely vnto such as are not offended in him . though the gospell , as our apostle speaketh , rom. 1. ver . 16. be the power of god vnto saluation , yet , as my text saith , the poore in spirit only take the impression of it . euen power it selfe , and goodnesse infinite , sufficient in it selfe to saue all , though in number infinite ; is effectuall only in such as are of an humble and contrite heart . of their humiliation or contrition , or their poorenes in spirit , which is heere mentioned in my text , that might be truely said , which our sauiour doth of thomas the apostle his faith : thomas , thou beleeuest because thou hast seene , happy are they which haue not seene and yet beleeue . the most of these men were therefore poore and humble in spirit , because the lord had humbled , broken , or chastised them , some with bodily blindnes , others with lamenes , some with deafenes , others with leprosie , or like grieuous sicknes , some with death . howeuer , becōming once truely humble and poore in spirit , though by these and like meanes , all of them were truely happy in christ : but much happier and more blessed shall they be , whom the lord hauing not so grieuously chastised in body , yet doe become as humble and poore in spirit , as they were . the best consideration i can commend vnto you , for working this humiliation and contrition of spirit , is this , that as the ceremonies of the law were but shaddowes of these things which are now fulfilled in christ ; so all the bodily calamities , which christ heere cured in so many seuerall bodies , were but as so many sensible types or shaddowes of more grieuous maladies in euery mans soule ; although by nature wee doe not feele them . some of them were dead in body , and all of vs , as our apostle saith , are by nature dead in trespasses . now if we doe as truely and heartily bewayle this deadnes of our soules , as the poore widdow of naim did the bodily death of her onely sonne ; then , as our apostle saith in the same place , wee are quickned in christ , and he will deliuer our soules vnto vs safe and sound , as he did him vnto his mother . some of those were blind in body ; all of vs were darke in mind , euen from the wombe : and if we supplicate vnto him with like earnestnes to enlighten our minds , as these poore men did to receiue their bodily sight , wee shall bee as happy in this cure , as they were in the other . some of them were halt and lame , and not able to go ; and we , after we haue seene and knowne the wayes of god , are more vnable to walke in them , than they were to runne a race . some of them were leapers in body ; so are we all by nature leapers in soules . but whatsoeuer lamenes , infirmitie or disease hath befalne our soules by adams transgression or by our owne corruption , he is both able and willing to worke more miraculous cures vpon our soules , than hee did vpon these pooremens bodies , so we intreat him as earnestly and heartily as they did . 23. none of you , i hope , conceiueth christs bodily presence to be either necessary or expedient for curing or healing your soules . no mans faith in scripture is more commended than the centurions , which did not desire our sauiours bodily presence , when he offered it , for the healing of his seruant . his answere was , lord , i am not worthy , that thou shouldst come vnder my roofe , but speake the word onely , and my seruant shall be healed . matth. 8. 8. if this acknowledgement were a document of liuely faith , and christian modesty in this centurion ; what can it be but arrogancy and vnbeliefe in the romanist , to thinke himselfe worthy , not only of christs bodily presence vnder the roofe of his house , but vnder the roofe of his mouth , yea in his stomach ? but farre bee all such vncleane and carnall thoughts from any heere present . let vs stedfastly belieue , that christs word is now as powerfull in heauen , as it was on earth ; yet haue wee not onely his word , but the visible pledges of his body and blood for the healing of our soules . whateuer other defect there may be in our preparation for receiuing these pledges of his passion , let vs be sure , that our intention to humble our selues , and amend our liues , be sincere and without hypocrisie . the second member of the generall diuision , proposed in the former discourse , parag. 8. what satisfaction this answere of our sauiour did giue to iohn . § 24. verbum sapienti sat est . a man of vnderstanding and experience , in part acquainted with any businesse on foot , perceiueth more by a word or hint , than another of lesse vnderstanding or experience , altogether vnacquainted with the same busines , would doe by instructions giuen in folio . now iohn , we know , was a man of extraordinary vnderstanding and experience in matters spirituall , specially such as concerned christ , to whom hee was the immediate fore-runner , vnto which office he was qualified or set apart from the wombe , yea , sanctified vnto it euen in the wombe , as you may reade , luke 1. verse 41. as this qualification made him more docile or capable of good instructions than other children were , so his father zacharias was better able to instruct him in the knowledge of christ , of whose kingdome and office he had prophesied , than any other priest or sonne of aaron could . for zacharias was , for ought that wee can gather , the onely prophet then in israel , at least the spirit of prophesie , which for a long time had bin as a fountaine dryed vp , did first breake forth in him . after that iohn himselfe came to maturitie of age and vnderstanding , he was directed by speciall commission from his god , to vsher christ into the world , to induct him into his propheticall function , to declare him to be the redeemer of israel , to proclaime him to be the high priest of our soules , that was to make the full atonement for the sinnes of the whole world . now vnto iohn , thus well qualified and instructed in matters concerning christ , and in particular acquainted with the carriage of all businesses concerning christs baptisme or other actions vntill his imprisonment ; this answere of our sauiour christ , ( especially being framed out of that prophets words which had penned iohns cōmission , for being christs messenger or preparing his wayes , more then 600. yeeres before either of them was borne ) would suggest or imply a great deale more , then it could do vnto any other man not so well qualified or instructed as iohn was , and not so well acquainted with the particular passages of scripture whereon iohns faith was grounded , nor with the signes of the time , by which his faith in the messias was confirmed . now for your better edification in this poynt , giue mee leaue to breake this portion of the bread of life which i haue in hand , into three parts : the first , the generall meanes by which euery mans faith or beliefe in christ is wrought or grounded , or by which it is or may be confirmed . the second shall be the vnfolding of those particular places of scripture on which iohns beliefe was grounded , as also the signes of the time by which his faith before his imprisonment , ( or before the framing of this question ) was ratified and confirmed . the third , what correspondency , concord or consonancy the particulars heere mentioned , and those places of scripture whereunto our sauiour in this answer referres iohn , or the signes of this very time wherein this answere was made , haue vnto the other parts of scripture , or signes of the time by which iohns former faith had beene established and confirmed . of these three in their order by gods assistance . 25. concerning the first poynt , we all beleeueand know that gods word is the only rule on which our faith must be grounded , by which wee must be builded vp as the house by line or leuell . in this generall we and the church of rome agree : the first breach or poynt of difference betwixt vs and them is , whether this word of god by which the temple of god must be raysed , be partly written and partly vnwritten ? wee say , that the whole rule or canon of faith is written or contayned fully in the bookes of the old and new testament . they grant these bookes to contayne part of the rule , but the other part , which in effect they make the principall , is ( as they say ) contayned in vnwritten traditions , of whose truth or true meaning the visible church for the time being , is the sole iudge . this indeed is the roofe or couering of their edifice , which ( as elsewhere we haue shewed , and by gods assistance shall more fully shew hereafter ) doth vtterly raze or ouerthrow the foundation it selfe , whereon they would seeme to put it , to wit , the written word of god , and the truthes concerning christ contayned in it . but our purpose is not at this time to shew you , in what manner they ouerthrow the foundation of faith or word of god , but rather the manner how our faith is grounded on it . 26. now though it be true which we lately said , that faith must bee grounded onely on the written word ; this saying notwithstanding must be restrayned vnto the time since . gods word vnto his church or people by his appoyntment was committed vnto writing . wherefore you must remember or take notice , that there was a time wherein no part of gods word was written : for moses was the first that committed gods words to writing , the first that made a register or record of what god had spoken vnto the patriarkes . now , the beliefe of the patriarkes was grounded on gods word though then vnwritten , after the same manner as ours is on the written word . for ( as you will easily conceiue ) it is not the writing of gods word which makes it to be the ground or rule of faith . yet heere happely you will demand , to what other end then was it written ? to this we answer , that the writing of it by such speciall registers as god had appoynted for that purpose , and the strange preseruation of the records written by them , is to vs an infallible argument that what they haue written , is the words of god , not the words of men . and this , to know that the words which wee beleeue or giue credence vnto in matters concerning our happinesse or saluation , are the words not of any mortall man , but of the immortall god , is the first ground of faith . 27. vnto the right grounding of our faith in this first po●nt , two things were euer required : the first , prediction or fore-telling things to come : the second was , the euent or experiment answering to the prediction . yet is it not the prediction of any euent that shall fall out , though for a long time after , that can argue the prediction it selfe to haue beene gods words , or the fore-teller of such euents to bee a prophet . for the astronomers can fore-tell you the eclipses of the sunne or moone for many yeeres before they fall out or happen ; yet no man takes their skill as an argument that they are true prophets , or that they are enlightned by the spirit of god , by which the scriptures were written , or the mysteries contayned in them were fore-told . but if an astronomer could as distinctly fore-tell what kinde of weather euery moneth or euery day for two or three yeeres following should bring with it , as hee can fore-tell what day or houre the sunne or moone shall be eclipsed , or in what degree or measure eyther of their bodies should be obscured or hid from our sight ; you would conceiue of him as a man more than ordinary , and that he could not know this by ordinary skill or art , no not by the blacke art it selfe , or by dealing with the deuill . he that could certainely fore-tell all the particular changes of weather , or the alteration of states and kingdomes , or the seuerall eclipses or illuminations of gods true visible church heere on earth for the next generations that are to come ; might iustly challenge the reputation of a prophet or messenger sent from god , at the hands of all such as had heard or read his predictions before the truth of them was sealed by their manifest vndoubted euents . what then is the reason why the certaine and known prediction of some euents , whose truth afterwards becometh visible and manifest vnto the world ( as the eclipses of the sunne and moone , or the coniunction of planets , which shall fall out some forty yeeres hence or more ) should not as infallibly argue the assistance of the diuine spirit , or reuelations immediately made from god , as the fore-telling of all change of weather , or matters of greater consequences doe , as matters of states or kingdomes , or gods visible church ? the reason is , because god by his euerlasting decree hath appoynted the sunne and moone their constant and certaine course , and priuiledged them from all impossibility of impediment or disturbance in their seuerall courses , which eyther man or infernall spirits can attempt against them : whereas by the same euerlasting decree , hee hath ordayned such variety or inconstancy in the ayre or other inferiour elements , as no wit of man or deuill can comprehend all the possible changes of weather , which may happen within some few yeeres following . for though satan and his angels be enstyled prince of the ayre by gods saints , yet doth not this title any way import that they haue absolute independent power or monarchicall soueraignety ouer the ayre , but onely that he who is supreme lord of heauen & earth , of all the world , and of all in it , oft times permitteth those infernall spirits , for the iniquity or sins of men , to exercise such power in the ayre , as hee neuer permitteth them to vse or exercise in the higher region , whence they are vtterly banished or excluded . so that albeit they oft times know much , and more than man by meanes naturall can doe , concerning the alteration or change of weather ; yet can they know no more concerning these or like effects , than god permitteth them to know , or suffereth them in his iust iudgements to effect or worke . againe , for the managing of ciuill affaires , of gouernement of states or kingdomes , god , by his euerlasting decree , hath left vnto men such variety of choyce , such a contingency in their consultations , such a freedome of will in contriuing or proiecting their seuerall ends , as it is impossible for any man liuing in this age , though he should consult with witches or familiar spirits , to prognosticate or fore-tell what the successe or finall issue of what hee himselfe at this present proiects or plots , * shall bee an hundred or two hundred yeeres hence . from this faculty or rather facility in fore-telling things of this nature , which for diuers generations after shall certainely come to passe , the lord himselfe doth pleade , and proue his title of infinite wisdome , that he is the onely wise immortall god , that besides him there is none that can doe or say as he doth . produce your cause , saith the lord , ( vnto the heathen gods and their worshippers : ) bring forth your strong reasons , saith the king of iacob . let them bring them forth , and shew vs what shall happen : let them shew the former things what they bee , that wee may consider them , and know the latter end of them , or declare vs things for to come . shew the things that are to come hereafter , that wee may know that yee are gods : yea , doe good , or doe euill , that wee may bee dismayed : and behold it together . behold , you are of nothing , and your worke of nought : an abomination is hee that chooseth you . isay 41. vers . 21 , 22 , 23 , 24. and againe , chap. 47. vers . 5 , 6 , 7 , 8 , 9. sit thou in silence , and get thee into darknesse , o daughter of the chaldeans : for thou shalt no more be called the lady of kingdomes : i was wroth with my people , i haue polluted my inheritance , and giuen them into thine hand : thou diddest shew them no mercy ; vpon the ancient hast thou very heauily layde the yoke . and thou saidst , i shall bee a ladie for euer : so that thou diddest not lay these things to thine heart , neyther diddest remember the latter end of it . therefore heare now this , thou that art giuen to pleasures , that dwellest carelesly , that sayest in thine heart : i am , and none else besides mee , i shall not sit as a widdow , neyther shall know the losse of children , and widdowhood ; they shall come vpon thee in their perfection , for the multitude of thy sorceries , and for the great abundance of thine enchantments . this speech ( you must consider ) is directed in particular to the chaldeans , who were the most curious inquisitors after things to come ; the cunningest southsayers , ( as they tooke and professed themselues ) in the world . and for this reason it is , that the lord sendeth that peremptory challenge vnto them , v. 12 , 13 , 14 , 15. stand now with thine inchantments , and with the multitude of thy sorceries , wherein thou hast laboured from thy youth , if so bee thou shalt be able to profit , if so bee thou mayest preuaile . thou art wearied in the multitude of thy counsels : let now the astrologers , the starre-gazers , the monethly prognosticators stand vp , and saue thee from these things that shall come vpon thee . behold , they shall be as stubble : the fire shall burne them , they shall not deliuer themselues from the power of the flame : there shall not be a coale to warme at , nor fire to sit before it . thus shall they be vnto thee with whom thou hast laboured , euen thy merchants from thy youth , they shall wander euery one to his quarter : none shall saue thee . 28. let mee giue you two instances or examples of things fore-told by god , ( by his prophet isay ) concerning the strange alteration of states or kingdomes , both which predictions were exactly and remarkeably fulfilled and accomplished ; the one about an hundred , the other about one hundred and seuentie yeeres after , the prophet from the mouth of the lord had fore-told them . the former is related in the second booke of kings , chap. 20. and in the 39. of isay , vers . 6 , 7 , 8. the summe of both those stories is this : after hezekiah had shewed his house and all his treasure vnto the king of babylons embassadour , which came to congratulate his late recouery from that dangerous sicknesse , of which the prophet isayas had by gods appoyntment cured him , hauing first secured him not onely of his instant recouery , but of the continuance of his former health , and prolonging of his dayes by a signe from heauen : the same prophet came vnto him , and telleth him that this his kindnesse or courtesie to the embassadours in shewing them his treasury , was [ factum malè ominatum , ] and did abode a future misery to his posterity . heare the word of the lord , saith isaiah to hezekiah , behold the dayes to come , that all that is in thine house , and that which thy fathers haue layed vp in store vntill this day , shall be carryed to babylon : nothing shall be left , saith the lord. and of thy sonnes that shall issue from thee , which thou shalt beget , shall they take away , and they shall bee eunuches in the palace of the king of babylon . now , if wee consider the strength of iudah and of aegypt in those times , and the small power which the babylonian had in respect of his neighbour the mightie king of assyria , who then layde clayme to iudah ; the accomplishment of this prediction or prophesie was in all politique esteeme or humane coniecture more improbable and more incredible , than if a man in this age should take vpon him to fore-tell that the duke of saxony , or some other prince of germany , should conquer the low-countries , france and spaine , and leade all the royall race of both those kingdomes captiues vnto dresden , or to some other princely court of germanie within these hundred yeeres next following . he that should fore-tell thus much at this present , would be recoūted a true prophet or messenger from god in the ages following , by such as liued to see the euent or prediction fulfilled or verified . now there was not one part or circumstance of the former prophesie , but was notoriously and remarkeably accomplished in iehoiakim , zedekiah , and their children , both of them being sons to good king iosiah , both of them being confederates with the king of aegypt , whose ioyned strength could not resist the greatnesse whereto the kingdome of babylon within three or foure discents was growne : for nabuchadnezzar had made himselfe lord of iewry , of aegypt , and the empire of assyria , the same prophet ( which is more remarkeable and more admirable ) about the same time foretels the sudden desolation of the babylonian empire , before it was growne to halfe its height or greatnes , and names the party which was to accomplish the worke of the lord , more than an hundred yeeres before he was borne . isai. 45. vers . 6 , 7. 29. the accomplishment of this prophesie by cyrus , the lord would haue aswell the gentile as the iew to take speciall notice of , as an impregnable argument , or irrefragable testimony of his power , in raysing vp cyrus to take vengeance on the babylonians in the height of thier pride , for the wrongs which they had done to iudah his sanctuary : an impregnable argument likewise of his exceeding mercy and louing kindnesse towards his people , whom cyrus , after hee had conquered babylon , did set at liberty , and gaue them licence to re-edifie the city and the temple . thus saith the lord to his anoynted , to cyrus , whose right hand i haue holden , to subdue nations before him : and i will loose the loynes of kings to open before him the twoleaued gates , and the gates shall not be shut . &c. to vers . 17. the manner of cyrus his suddaine surprizing babylon in that night , wherein they celebrated the feast of their idol bell , is recorded at large by two heathen writers , herodotus and xenophon , as long after this prophesie was fulfilled , as the prediction was before it . their relations of it are so plaine and constant vnto the predictions of isay and ieremie , and specially to the relation which the prophet daniel hath made ( who was in babylon when cyrus tooke it ) that the incrediblest gentiles of that age were inexcusable . now the reason why the lord seekes to win credit to his prophet in these his strange predictions of alterations in states and kingdomes , was that neither iew nor gentile should haue any pretence to distrust the same prophets more admirable predictions concerning the messias which was to come ; in which predictions this pophet aboue others , is so plaine and so plentifull , that he was enstiled by the ancient fathers , the euangelicall prophet . 30. heere i must request you to obserue , what i must often inculcate or repeate vnto you heereafter , that the spirit of god did from the beginning , vse a peculiar kind of fore-shewing all euents which properly concerned the promised messias , either in his birth , conception , baptisme , or principall actions in his death and passion , or in his resurrection and ascension . the alterations of states or kingdomes were for the most part fore-signified , or declared before-hand , onely by meere words , by meere prophesie or prediction . but such things or euents as concern'd our sauiour christ , were fore-signified as well by deede and fact , as by word ; as well by reall representations , as by meere prophesie or predictions . from this twofold fore-signification of things to come , which concerne the messias , the ancients haue rightly obserued two senses of scripture , the literall and the mysticall . the literall sense is that , which the words vpon their first vttering or writing ( whether in termes proper or borrowed ) directly and immediately import , without interposition of reall euent , or representation of the mystery foretold , by matter of fact . so that the branches of the literall sense , taken according to its full latitude , ( as it is oposed to the mysticall or meerely typicall sense ) may be as many as there bee tropes or figures of speech , whether rhetoricall or poeticall , besides the proper plaine grammaticall or historicall expression of things to come . the mysticall sense or meaning is that , which is portended by some deede or fact , as by some legall type instituted by moses , or by some reall euent which the sacred historians or other faithfull writers according to their predictions relate . for heathen historians oft-times make historicall relations of the euents which the prophets fore-told . and the euents so related & foretold , become reall prophesies of other like euents to come , as isayes predictions concerning cyrus , and zacharias predictions concerning alexanders victories ( being both accomplished diuers hundred yeeres before christ was incarnate ) did mystically fore-shaddow such euents as the euangelists haue historically related concerning christ and the successe of his gospell . whether the allegoricall sense bee a branch of the literall , or of the mysticall ; or whether sometimes of the one , and sometimes of the other , and sometimes of both , ( according as the nature of the allegorie is ) or whether sure arguments for confirming our faith may be drawne aswell from the allegoricall , as from the plaine literall and mysticall sense , are points else-where discussed . it shall suffice heere to admonish you , that our beliefe ( especially as it concernes the mysticall sense of scriptures ) must be alwayes grounded on the intention and meaning of the holy ghost , or of god speaking in scriptures , not on the prophets present apprehensions of what he speakes , vnto whom perhaps part of the holy ghosts intention was reuealed : the rest being wrapt vp and hidden , vntill the euent or signes of time which it concerned , did more fully vnfold it . the mysticall and literall sense oft-times concurre ; sometimes so , as the same words may be vniuocally verefied of the type , and of the mystery portended by it . as for example , in the 12. of exodus , vers . 26. not a bone of it shall be broken : this was literally meant of the paschall lambe , which these words immediately and directly point at ; for this was the law of the paschall lambe , that not a bone of it shall be broken . and all lawes are to be conceiued and interpreted according to the plaine literall and grāmaticall sense of the words . but inasmuch as the paschall lambe it selfe was a reall type or shadow of the lambe of god , which was to take away the sins of the world by his bloody death vpon the crosse , the selfesame words which were literally and historically verefied of the paschall lambe , were as truely and more exactly fulfilled of christ , according to their mysticall ( and yet vniuocall ) sense . and the fulfilling of this mystery was the cause ( as i doubt not but you all know ) why our sauiours bones were not broken vpon the crosse , when the bones of the other two which were crucified with him , were broken . god in his wisedome had preuented all occasion of breaking his bones by hastening his death , before the other dyed which were crucified with him . sometimes the same words may be verefied of the type and of the body , not according to their vniuocall sense or importance , but aequiuocally , or analogically ; properly verefied of the body , & catachrestically of the type . as for instance , these words ; i will be to him a father , and he shall bee to me a sonne , are truely meant both of salomon and of christ , but not secundùm vniuocam rationem . the title of the sonne of god , as it is communicated vnto salomon with christ , differs as much as [ homo , and homo pictus , ] as a man , and a painted man. some euents there are concerning our sauiour or his actions , which were not at all foretold by expresse word of prophesie , but only foreshaddowed by deed or fact , or by some reall type or representation ; at the least they are not literally foretold in the same places in which they are really fore-shaddowed . thus was his death vpon the crosse really represented by lifting vp the brazen serpent in the wildernesse , yet not litterally foretold by moses ; so was his imprisonment or abode in the graue really foreshaddowed by ionas imprisoned in the whales belly , but ionas did not expres thus much by word or prophesie . but of these & the like types we shall haue occasiō to speak hereafter . of all the testimonies or fore-significations of christ , or him crucified , those testimonies wherein is a concurrence of fore-significations aswell by fact as by word , are the most pregnant , and most concludent against the iewes ; and therefore the furest grounds of our beliefe in christ. of the particular manner how arguments for confirming our faith are to be drawne from this kind of testimony especially , god willing , hereafter . whether , of these or other testimonies concerning christ ( but of these especially ) the beliefe or knowledge of the faithfull hath been or may be either confused and indefinite , or explicit and distinct . 31. the first prediction which god reuealed vnto man , was concerning the forbidden fruite ; in that day thou eatest thereof , thou shalt dye . this prediction our first parents did not beleeue , vntill wofull experience had sealed the truth of it vnto their and our irrecouerable losse , for any thing that they knew or could doe . but the truth of the diuine prediction in threatning euill , being fully experienced & ratified by their losse , was by gods prouidence , wisedome , and mercy , an especiall inducement vnto them for establishing their faith vnto his prediction concerning the womans seede , which was to bruise the serpents head . i will put * enmity betweene thee and the woman , and betweene thy seede and her seede : it shall bruise thy head , and thou shalt bruise his heele . gen. 3. ver . 15. in this prediction , there is a concurrence of the literall and mysticall sense . a true enmity between the seed of the naturall serpent , and the naturall seed of the woman : howbeit this enmity is but a type o● embleme of that supernatural enmity which the spirituall serpent beareth vnto the seede of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this was the originall and fountaine of all ensuing prophesies or predictions concerning christ , and yet euen this prediction it selfe , as most other prophesies , was in respect of the particular manner or circumstanstances , which were to accompany the fulfilling of it , a kind of riddle , vntill the euent or other declarations of prophesies vpon it , and facts answerable vnto them did vnfold it . our mother eua ( no doubt ) did in the generall beeleue , that as by man death came into the world , so the deliuerance from death should come by man , which was to be borne of a woman ; but whether she did in particular beleeue , that this man or seed of the woman , which was to deliuer her and her husband from the curse of death , should bee borne of a virgin , or of a woman without the consort of man , is more then the analogie of faith or christian charity binds vs to beleeue of her . their opinion is very probable , who thinke , shee mistooke cain her first borne , to be the promised seed , and that out of this too ioyfull apprehension , she vttered these words , i haue gotten or possessed a man of the lord. so the most translations read it : but as the authors of this opinion which i now recite , translate , i haue possessed a man , euen the lord ; to wit , the lord , which shee expected should redeeme them . i know this interpretation is reiected by caluiu and mercer , two most iudicious interpreters of the true literall meaning of scripture , the latter especially , a most exquisit hebrician . but to counteruaile their authority , the same interpretation is well approued by a paulus fagius , who , for ought i can perceiue , was amongst christiā writers , the first author of it ; for whose authority and excellent skill in the hebrew tongue and iewish antiquities , as i will not peremptorily auouch it , so i dare not reiect it . the authors of this opinion concerning our mother euahs mistaking her first borne sonne for the promised seed , haue attributed the like errour , though not altogether so grosse , vnto lamech the father of noah . lamech had as true a prenotion or stedfast beliefe in this generall as euah had , that mankind should bee comforted concerning their labours , that they should bee freed from the curse which the first man had brought vpon the earth , vpon himselfe , and his posterity , and that this freedome or comfort should bee brought vnto them by man , by one that was borne of a woman . and yet out of his ouer-reioycing at the birth of the first sonne which god had sent him , hee did ( as these authors thinke ) mis-apply his generall prenotion or beliefe concerning the promised seed , to his new and first borne sonne . lamech ( saith moses , gen. 5. v. 28. ) liued 182. yeeres : and begate a sonne . and he called his name noah , saying , this same shall comfort vs concerning our worke , and toyle of our hands , because of the ground , which the lord had cursed . but to waue this question : [ whether lamech did imagine this his sonne to be him that was to come , or whether besides him he looked for another , ] it is questionlesse , that he vttered this speech by the spirit of prophesie , and as the speech it selfe was verified or fulfilled of noah , according to its plaine grammaticall literall sense , so it was exactly fulfilled or accomplished in christ , according to the full importance of its mysticall sense , that is , christ and his office was as truely and really foreshadowed by noah himself , or by his office , qualification , or actions , as noahs office or qualifications were literally fore-told or prophesied of in this speech of lamech : noah after the floud offered a sacrifice vnto the lord , and the lord smelled a sweet sauour , or a sauour of rest , and vpon this sacrifice engaged himselfe by promise , not to curse the ground againe for mans sake . genes . 8. vers . 21. here you see lamechs prophesie literally verified in noah : howbeit the sacrifice of noah was but a smokie shaddow of that reall and substantiall sacrifice which was offered by the sonne of god vnto his father * . the comfort which noah afforded vnto the world concerning the worke and toyle of their hands , or the ground which the lord had cursed , was but a slight surface or liuelesse picture of that glorious blessing of life , which christ , hauing freed vs from adams curse , hath by his death bequeathed vnto vs. i heard a voyce from hence , saying vnto mee , blessed are the dead which dye in the lord , from henceforth yea saith the spirit , that they may rest from their labours , and their workes doe follow them . reuel . 14. 13. againe , noah was a preacher of righteousnesse , christ was more , &c. noah built an arke , into which whosoeuer entered not , did perish , into which likewise , whosoeuer did enter , were saued from the deluge ; so did christ build one holy catholique and apostolique church , without which none can be saued ; in which whosoeuer is found , shall be vndoubtedly saued from those euerlasting flames wherewith the world shall be destroyed . 32. so then our beliefe that christ the son of mary was the promised seed which was to come , and that he was in part prefigured by noah , may be rightly grounded on the diuine prediction or prophesie vttered by lamech ; it cannot be safely grounded on lamechs apprehension or application of this prediction . herein perhaps he might erre , and so might the best of gods prophets erre in the particular determination of time , wherein their prophesies were to be fulfilled , or in their applications of them to the persons in whom they might coniecture they should bee fulfilled . nor is error in particulars of this nature ( so long as men stedfastly beleeue the generall ) altogether so dangerous as some men thinke it , vnlesse it be accompanied with wilfulnesse or obstinacy : for that is it which turnes errors into heresies . abraham himselfe , after his beliefe in gods promises concerning the promised seed , was imputed vnto him for righteousnesse ; did commit a greater errour in misapplication of that very promise , whose beliefe was imputed vnto him for righteousnesse , then euah or lamech did in misapplying gods promise concerning the womans seed vnto their first-borne ; if happely they did so misapply it . for abraham by sarahs perswasion , thought gods promise or prediction concerning his seed , should be fulfilled in the seed or off-spring of hagar , sarahs hand-maid ; and continued in this perswasion , vntill the lord rectified it , and set his beliefe aright by expresse promise of isaacs strange and miraculous birth . and the euent answering to this promise or prediction , was a reall fore-signification or prefiguration of the more strange and more miraculous birth of our sauiour . so likewise was the strange birth and conception of samson , of samuel , and of iohn baptist : for god in his wisdome did dispence these miraculous blessings of fruitfulnesse vpon woman , by naturall disposition of body or of age altogether barren , that they might serue as inducements for establishing the beliefe of posterity , concerning the most miraculous conception of the womans seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had beene promised from the beginning . and albeit an angell from heauen might in reason , ( at least with better reason than any mortall man can pretend ) exact beliefe vnto his solemne message or predictions , without further proofe or experiment ; yet the angel gabriel himselfe , the great embassadour of the blessed annunciation , would haue the blessed virgin to ground her beliefe , not only vpon his sole prediction , but withall vpon the fresh and reall experiment of her cousin elizabeths strange conception of a sonne in her old age . for after the deliuery of his message , and his reioynder to her modest reply , how shall this be , seeing i know not man ? he finally concludes the dialogue on his part , behold , thy cousin elizabeth , shee hath also conceyued a sonne in her old age , and this is the sixt moneth with her , who was called barren ; for with god nothing shall be impossible . luke 1. 36 , 37. nor did the blessed virgin refuse to make tryall of the signe which hee had giuen her : for immediately after the angels departure from her , shee repayred vnto her cousin elizabeth , ( as the text saith ) in haste , where shee found the angels prediction fully ratified by the euent or fact . for , vpon the first salutation of elizabeth , the childe ( whose conception the angell told her of ) did spring for ioy in elizabeths wombe ; and for a pledge or token that shee had conceyued by power and vertue of the holy ghost , her cousin elizabeth , vpon her salutation , was filled with the holy ghost in her heart , and out of the abundance of her heart thus filled , her mouth did speake and vtter that propheticall salutation which the angell had vsed vnto her , with a loud voyce ; blessed art thou amongst women , and blessed is the fruit of thy wombe , vers . 42. and by this spirit of prophesie , elizabeth did then know that that blessed virgin had conceyued by the holy ghost , and that then the childe conceyued by her , should bee her lord and redeemer : the blessed virgin againe , vpon fresh experiments of these facts fully answerable to the angels prediction , was filled with the holy ghost , and the spirit of prophesie , by which shee vttered that excellent saying , my soule doth magnifie the lord , &c. now the very embassage of the angell gabricl was really fore-shaddowed or prefigured by the sending of esaiah the prophet vnto ahas the king of iudah , whereof we reade esay the 7. vers . 3. the tenor of the angels message vnto the blessed virgin was literally and expresly fore-told by the prophet vnto ahas , vers . 14. behold , a virgin shall conceyue and beare a sonne , and shall call his name emanuel . howbeit euen in this prophesie or testimony of our sauiours birth and conception , there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a full concurrence of prophesie and type , an expresse prediction or fore-telling of what should afterwards come to passe , and a reall ouershaddowing or representation of what afterwards did come to passe by matter of present fact or deed ; that is , this prophesie was truly verified in the prophets time , according to its literall or historicall sence ; and yet againe exactly and exquisitely fulfilled , according to the literall and mysticall sence , in our sauiours birth and conception . the signes of both times , concerning the estate of iudah , were in proportion the same . but the particular and full explication of this prophesie will come more fitly to bee discussed hereafter . 33. for conclusion of the first generall poynt proposed , i would request you to note , that of such fore-significations concerning our sauiour christs conception , his birth , his baptisme , his death , his passion , as consist in matter of fact or type , some are direct , others are indirect , and signifie by contraries . as for example ; the first woman was made of adam by gods immediate hand , not begotten by man , and being thus made , shee was an inuerted type or shaddow , that the second adam , who was to bruise the serpents head , was to be made of a woman by the immediate hand of god , not begotten by man. thus much was expresly fore-told by the prophet ieremie , chap. 31. v. 22. behold , i create a new thing in the land , the female shall compasse or enclose a man , or the female shall enclose geuer . but of this poynt you may be satisfied , if it please you , elsewhere more at large . i onely instance in this particular for this time , to giue you notice that some things may bee really fore-shaddowed , as well by contraries or inuersion of the circumstances , as by direct types or sutable representations . whether it bee this way or that way fore-shaddowed , the case is all one , as it was with that picture-maker , who being requested to paint a man and an horse ouerthrowne in battaile , painted an horse in a full careere with a man on his backe ; and being challenged for not making such a picture , as he was requested to doe , hee willed the party to turne the vpside of the table downewards , and hee had as faire and exact a picture of an horse & a man ouerthrowne , as hee could make him . of this kinde of types was the brazen serpent ; it could not be any direct type of christ , albeit the lifting vp of a brazen serpent , was a reall type or representation of our sauiours future exaltation vpon the crosse. and so was hezekiahs demolishing of the brazen serpent , a reall prophesie or representation of our sauiours bruising the old serpents head , or rather of his vtter destruction of his kingdome , which shall be accomplished at the last day . but the full explication of this type , we must deferre vntill wee come to vnfold the mysteries of iesus christ , and him crucified . let this suffice at this time for the first generall poynt , to wit , how our faith in iesus christ is to bee grounded or confirmed : wherein hath beene shewed , first , that all beliefe must be grounded on the word of god. secondly , that wee beleeue these bookes of the old and new testament to be the word of god , because they containe as well such predictions or prophesies , as reall prefigurations or types of christ and his kingdome , as none but the onely wise immortall god could fore-shaddow . 34. the vse of this doctrine hitherto deliuered , is the same which shall be the end of all my meditations vpon this portion of scripture . the poynts which i specially aymed at in the choyce of it , were these : first , to breed or beget a full perswasion in you , that these bookes of the old and new testament are sufficient in themselues to make you wise vnto saluation ; that the truth of mysteries contayned in them , may bee sufficiently manifested by their owne light , without the infallible proposall or authoritie of any visible church on earth to giue them lustre , or make them visible . their light is of it selfe sufficient to enable you to discerne all truthes expedient for your saluation ; and amongst other truthes , to discerne which of all the visible churches vpon earth is the true church of god. and this they sufficiently teach , without any such notes or properties as the romish church would obtrude vpon you . if in the writings of our owne friends , i meane , the pastors or teachers of reformed churches , you light vpon some notes of the true church , as preaching of the word , and administration the of sacraments , you must conceiue their meaning to be no more but this , that these two conspicuous and visible notes are essentially and necessarily required to the constitution of a visible church . they are not , they cannot be any infallible notes for discerning which visible church is true , which false , which hereticall , which orthodoxall : no more than to haue publique meetings , or a forme of gouernement established by law or charter , can bee a true note for discerning which is the best or ancientest corporation in this kingdome . now , to haue publique meetings , or a forme of gouernement established by law or charter , can bee no note or difference for distinguishing one . corporation from another , because without these , no assembly of men , how great soeuer , can bee truely termed a corporation . and that wherein all agree , can be no note whereby to difference or distinguish one from another , or to determine which is the best , which is the worst . wherefore if the question were , which is the best or ancientest corporation in this kingdome ? this question could not otherwise be resolued , than by inspectiō of their seuerall lawes or charters . or , in case their charters were the same , that corporation would be the best , which did rightliest vse , practice , or enioy the benefits or priuiledges of the same , or like charter , or which did liue as well in publique as in priuate , in best conformity to their lawes . now , euery visible church is a society or corporation ecclesiastique : and no assembly or multitude of men , how great soeuer , albeit they priuately professe the same faith , can truely be said to make one visible society or corporation ecclesiastique , vnlesse they haue their publique meetings to heare the word of god preached or read vnto them , vnlesse at such meetings they ioyne together in publique prayer and administration of the sacraments . whence if the question be , of all such assemblies , corporations , or societies ecclesiastick , as ioyne together in hearing the word preached , in cōmon prayers , in administration of the sacraments , that is , of all visible churches which is the true church of god : there can bee no other possible satisfactory answer than this , that is the true church of god or orthodoxall visible church , whose doctrine , prayers , and manner of administring sacraments , is most conformable and agreeable to the fundamentall charter , which charter is contained in the bookes of the old and new testament . so that all other points , all markes and notes , how many soeuer our aduersaries make , must be examined and tryed by this rule . amongst other markes of the church , they make the gift of miracles to be one . 35. concerning miracles i haue not much to say , beeing loth to put my sickle into another mans haruest , from whom i hope you shall reape full satisfaction . onely this caueat i would commend vnto you , which heeretofore i haue published , that although it be granted , that the diuell by his owne power can worke no true miracle , that is , nothing that shall bee aboue the force or power of nature , or contrary to it ; or it beeing granted likewise , that god doth neuer lend the vse of his omnipotent power vnto satan his angels or ministers , to work any true miracle thereby to try the faith of christians : yet all this being granted in generall , if we descend vnto particular wonders , we must haue as great skill in the force and power of nature , how farre it may extend , as satan hath ; wee must bee as cunning in discouering his slightes , iuglings , or delusions , as he is in iugling or deluding , before we can be secure , that hee cannot put one of the two iuggling trickes vpon vs. as first , that he cannot make vs beleeue those wonders which we see effected to exceed the force or power of naturall causes , when as in truth & in deed they doe not : or that hee cannot make vs beleeue , that such wonders or miracles , as indeed exceed the force of nature , to bee wrought by him or his instruments ; when as they are wrought by god himselfe , for some other speciall end or purpose , or for some other vse then he or his instruments could referre them vnto . the hailestones mentioned ioshuah 10. vers . 11. were , aswell for their magnitude , as for the manner of their falling vpon the fiue kings of the amorites , truely miraculous , and sure ratifications of ioshuah's and his followers beliefe : yet whether satan , permitted by god [ applicare actiua passiuis , ] to make choyce of his owne agents or instruments , bee not able so farre to improue the strength of naturall causes , or so combine them , that they should produce as great hailestones as those were , is more than any sober philosopher will take vpon him to define . howeuer , the production of the like or greater tempest then this was , is not enough to perswade this or that point of controuersed doctrine . for suppose some poore amoritish widdow , pittifully oppressed by one or more of these fiue tyrants , had out of the bitternesse of her soule , about this time , presented her complaints to nemesis at rhamnus , a place wherein the power of this reuengefull lady was , in the conceit of the heathen , vsually manifested , in as remarkeable and peculiar sort , as the vertue of our lady ( in the opinion of the romish catholikes ) is at hall or l●retto , in respect of other places . imagine againe , those hailestones had falne vpon the fiue kings vpon the poore widdowes returne into canaan from rhamnus , how easily might the supplyant haue bin perswaded by satan , that this great miracle had bin effected for her sake , and by the power of the imaginary goddesse nemesis , whom she serued ? it was not then this miraculous storme , but the consonancy of its miraculous effect , vnto gods promise or prediction made to ioshuah ; ( to wit , the manifest execution of that gods sentence whom ioshuah worshipped , ( maugre all the gods , whose ayde these kings of the amorites had supplicated against israel ) which was to confirme the faith of the israelites vnto gods promises . for the lord had said vnto ioshuah , ( when the gibeonites supplicated his assistance against the kings of the amorites that dwelt in the mountaines ) feare them not : for i haue deliuered them into thine hand ; there shall not a man of them stand before thee . ioshuah , vpon this request of the gibeonites , warranted by god , came vnto them suddenly , and went vp to gilgal all night . and as the lord had promised , so it came to passe : for the lord discomfited them before israel , and slew them with a great slaughter at gibeon , and chased them along the way , that goeth vp to bethoron , and smote them vnto azekah , and vnto makkedah . and it came to passe , as they fled from before israel , and were in the going downe to bethoron , that the lord cast downe great stones from heauen vpon them vnto azekah , and they dyed : they were moe , which dyed with haile-stones , than they whom the children of israel slew with the sword . iosh. 10. v. 8 , 9 , 10 , & 11. 36. for conclusion , the greatest wonderment or miracle , that in this age can be wrought , must be tryed by this onely touch-stone of faith , gods written word , whether it proceed from god and his messengers , or from satan and his instruments . now seeing the scriptures or rule of faith , hath manifested vnto vs , wherein the kingdome of christ and the kingdome of satan or antichrist doe consist , the point , wheron euery miracle or wonderment must be examined is this , whether it tend to the establishment of the kingdome of god or of christ in our soules , or to the erection or propogation of the kingdome of antichrist through this world . suppose some man or woman amongst vs were really possest of a whole legion of diuels , & that some turkish , iewish , muscouitish , greeke , or romish priest should take vpon him by exorcisme to make all the diuels goe out of the parties body possessed , one after another , in as visible and conspicuous manner , as hee could driue bees out of their hiue through a quill or pen , and cause euery one of them to tell you his name , or what place he holds in hell ; yet the true vse of such miracle or wonderment could be no other , than to resolue you , that there may be a reall possession of some bodies in this age , and a reall dispossession of these diuels , which had taken possession of it . but if the party which had thus really dispossest them , should vpon this wonderment exhort or require you to beleeue , that that visible church whereof he is a priest or member , is the onely true church of god , whose proposals or doctrines you are absolutely bound to beleeue , without further examination or tryall of them by the written word of god , the rule of faith ; this were a true & infallible argument , that the wonder was wrought by the power and slight of satan , not by the vertue and power of god , or of christs true messengers . for if wee duely consider , what aduantage or possession satan might by this means gaine ouer our soules ; if any diuell in hell would bee so proud , so obstinate , or wilfull , as to refufe to obey any priest , iew , or turke , that would adiure him to depart vpon these conditions out of any mans body which he did possesse : reason & common sense might instruct vs , that beelzebub the prince of diuels , & his assistants would vse all the power they could , to vexe or tormēt such a wilfull diuell , as an apostata , a rebell or traitor , that would not aduance their kingdome when he might . wherefore , if any priest or other , shall at any time tempt you to admit of the infallibility of the romish church , or to beleeue in all poynts as that church beleeueth , only vpon fame or sight of such a wonder wrought by one of her children ; yee stand bound in conscience , and vpon the allegiance which you owe to christ , to craue respite vntill you can informe your consciences , whether the acknowledgement of such absolute infallibility , as the moderne priests and iesuites ascribe vnto the moderne romish church , or the submission of your beliefe vnto all her doctrines , ( especially to this ) be not a flat apostasie from christ vnto satan , and a true acknowledgment of his soueraigntie made vnto the church of rome , as to his proxie or deputy for this purpose . againe , if any priest should worke such a wonder as hath beene mentioned , by such exorcisme as they vse , as by applying the consecrated hoast , ( as they call it , ) their crucifixes or holy-water vnto the partie affected , or by examining the diuels by oath vpon the sacramēt ; you are bound in conscience likewise to craue respit to be resolued , whether these or the like solemnities or ceremonies as they haue vsed of late in this land , bee not magicall sacrifices , true and proper feats of witcherie and sorcerie . these are points wherein no exorcist , no romish priest or iesuite this day liuing in this land , can giue any ingenious vnderstanding man any tolerable satisfaction . the former poynt , concerning the infallibility of the romish church , is else-where handled at large , and i shall be willing to acknowledge my selfe a thankfull debtor vnto any priest or iesuite , or other wel-willer of the present romish church , that shall giue mee occasion or ground of reason to thinke better of their religion in this point , then hitherto i haue thought , or can perswade my selfe to thinke . and better then flat apostafie from christ i neuer thought it , since i was able to reade the trent councell , bellarmine , valentian , or other defendants of the popes absolute and plenarie power . my soule shall blesse him , whether protestant or papist , that shall conuince my vnderstanding , there can be any more pestiferous foundation laid for the erection of antichrists kingdome , then the iesuites and canonists haue laid , by making the present pope the virtuall church ; or the visible church of rome , the sole catholike church , vnto which god in his word hath promised the infallible assistance of his spirit . as for the latter point , that their exorcismes are but inchantments or feates of sorcery , it hath beene laid vnto their charge by some of good place , and greater worth in the church of england , who are able enough to proue their allegations , so their aduersa●ies would be willing to make their defence , or submit themselues to any lawfull tryall . the second branch of the second member , proposed in the former treatise , parag. 24. containing an explication of the particular prophesies , on which iohn baptists faith was grounded , as also of the signes of the time , by which it was confirmed , before he sent his message vnto our sauiour . §37 . amongst other things before deliuered , this was one which i must request you to call to mind , that there may be a true prenotion or stedfast beliefe of some promise or prediction concerning christ , and yet the parties which doe no wayes distrust the indefinite truth or fulfilling of such predictions or prefigurations , might oft-times erre in the application of them to some partie , or in some other circumstance , vntill the euent it selfe did teach them rightly how to apply . euery errour presupposeth some branch of ignorance ; but ignorance doth not alwayes include errour . whence it will follow , that if the best of gods saints might erre in partculars concerning themselues as abraham did , there is no question but they and others might be ignorant of many particulars which became manifest to posterity . thus the pharises or the priests & leuites , which were sent frō ierusalem to question iohn baptist , had a true prenotion or beliefe in generall , that god in latter ages would raise vp an extraordinary prophet like vnto moses . but whether this extraordinary prophet should be the christ or messias himselfe , or rather his fore-runner , his attendant or companion , they were ignorant . they had againe a true prenotion or beliefe in generall , that god would send a solemne messenger to prepare the wayes of the lord or the messias whom they did seeke : but whether this messenger should be elias the prophet , the same indiuiduall person which was taken vp in a fiery chariot into heauen , or some other in power and efficacie of spirit , in zeale to gods true worship and religion like vnto him , they were ignorant . and to haue beene meerely ignorant had beene no fault , or at least no dangerous fault : but this their ignorance declined to errour and stiffe presumption , that this messenger foretold malachy 3. vers . 1. should be eliah the tishbite himselfe . they had a true prenotion or beliefe in generall , that the messias his comming into the world , or manifestation to it , should be solemnized with some extraordinary rite or ceremony to bee performed by water ; as by washing or baptizing : but whether this solemnity of baptizing or washing should bee performed by the messias himselfe , or by elias , whom they lookt should be his messenger , or by the prophet like to moses , ( who as they expected , should bee a person distinct from christ ; ) in all these points they were ignorant , at least doubtfull . howbeit their prenotion of this indefinite or generall truth did most incline vnto the first point , to wit , that this solemnity of baptizing should be performed by the christ or messias himselfe . thus much may probably bee gathered from iohns emphaticall deniall that he was the christ or messias . this is the record of iohn , when the iewes sent priests and leuites from ierusalem to aske him , who art thou ? and he confessed and denyed not : but confessed , i am not the christ. ioh. 1. v. 19 , 20. thus much he confessed voluntarily , as may be gathered from saint luke : and as the people were in expectation , and all men mused in their hearts of iohn , whether hee were the christ or not : iohn answered , saying vnto them all , i indeede baptize you with water , but one mightier than i commeth , the latchet of whose shooes i am not worthy to vnloose , hee shall baptize you with the holy ghost , and with fire . luke 3. vers . 15 , 16. this voluntary acknowledgement of his , was in effect to deny that hee was the christ : but what hee here intimates by way of denyall , or preuention of the people that doubted whether hee were the christ or no , he plainely expresseth , being solemnely and formally asked the same question by the priests and leuites , which the people tacitly made ; i am not the christ. * now , his answer to this first interrogatory , being so full and plaine ; they frame a second , what then ? art thou elias ? and hee saith , i am not . and not satisfied with this answer , they presse him with a third , art thou the prophet ? and he answered , no. and he had good reason to answer negatiuely to this third interrogatory , because hee had answered negatiuely to the first : for that prophet which moses fore-told the lord would rayse vp like vnto himselfe , was to bee the christ , the promised messias , and no other . 38. of the exact proportion and similitude betwixt moses and christ , you may reade * elsewhere , or heare more at large hereafter , as occasion shall require . his answer to the second interrogatory being negatiue , might well administer matter of new quarrell or dispute vnto the captious of those times , and some occasion of scruple vnto the curious amongst vs : for hee seemes to deny that , which our sauiour in this very * chapter auoucheth of him ; but what went yee out for to see ? a prophet ? yea , i say vnto you , and more than a prophet . for this is hee of whom it is written , behold , i send my messenger before thy face , which shall prepare thy way before thee . and againe , vers . 13 , 14. for all the prophets , and the law prophesied vntill iohn . and if yee will receiue it , this is * elias which was for to come . and againe , marke 9. vers . 11 , 12 , 13. when the apostles asked him , saying , why say the scribes that elias must first come ; ( to wit , before the consummation of the hopes of israel , or their redemption by the messias ) he answered , and told them , elias verily commeth first , and restoreth all things , and how it is written of the sonne of man , that hee must suffer many things , and bee set at nought . but , i say vnto you , that elias indeed is come , and they haue done vnto him what soeuer they listed , as it is written of him . this hee spake of iohn baptist , after hee was beheaded . and what reason had iohn to deny he was elias , when he was asked this question , seeing our sauiour , after his denyall , hath twice affirmed it ? [ non male respondit , malè enim prior ille rogauit . ] the fore-man or speaker of the priests and leuites , did propound this question amisse , and in such a sence , as iohn could not answer affirmatiuely to it . for the meaning of the interrogatory was , whether he were that very elias the thisbite , which was taken vp into heauen in the fiery charriot ; and iohn knew himselfe not to be this elias , nor did our sauiour euer affirme that he was this elias . 39. but some men happely will reply , that albeit they were mistaken in this particular , to which iohn did well to giue a negatiue answer ; yet iohn , hauing so faire an occasion to rectifie the error of the priests and leuites , might haue done better , if hee had more fully expressed himselfe , and answered with a distinction , that he was not elias the thisbite , but yet that elias which the prophet malachy had fore-told the lord would send , chap. 4. for iohn could not , in all probability , be ignorant of the prophet malachy his meaning , seeing the angell gabriel had expresly expounded it to his father zachrias , luke 1. vers . 17. hee shall goe before him in the spirit and power of elias , to turne the hearts of the fathers vnto the children , and the disobedient to the wisdome of the iust , to make readie a people prepared for the lord . but this perhaps was more than iohn had occasion to call to minde . he might be ignorant , without offence , whether elias himselfe was not to come after him . for euen the best of gods saints and prophets ( as was obserued before , ) knew no more of gods will concerning things to come , than it was his will and pleasure to impart vnto them . each of them knew his cue , the the signes of the time when hee was to begin , and when to end ; each had the part , which god had appoynted him to vtter or act , perfectly by heart ; each knew the tenor of his owne commission : but none , or few of them , did so well vnderstand anothers commission , vntill they had seene it sped , or the meaning of it vnfolded by the euent . now , although the words of malachy were literally meant of iohn baptist , yet were they a kinde of riddle , vntill our sauiour did vnfold them . and it seemeth by the phrase which our sauiour vseth , matthew 11. vers . 14. that their true meaning was a mystery , which he himselfe or iohn onely knew , and was to bee reuealed onely to such as were already true disciples . for the word receiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a terme of art amongst the hebrewes , and imports some such mystery as the iewes imagine to be contayned in their cabalisticall art . the like force hath the same word in that of the apostle , 1. timoth. 1. 15. this is a faithfull saying , and worthy of all reception or cabalisme . not that he approues that art , at least , as since that time it hath beene vsed , but rather , that this was a mystery of greater worth and consequence , than all the mysteries which the cabalists can imagine to be in their art contayned . the manner of importance or the apostles speech , is much-what like to that answer of his in the a poet , who when they sought to terrifie him from fight , by the ill-aboding or sinister flying of birds , made answere ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was the best augurium or south-saying , for a man to fight for his countrey . 40. finally , although malachy did prophesie of iohn baptists comming before christ in the power and spirit of elias ; yet iohn baptist did not receiue his instructions from this prophet , nor had hee his commission for being christs fore-runner , or his warrant for baptizing from malachy , but from the prophet isay. and therefore when the priests and leuites prest him further , saying , who art thou , that wee may giue an answere to them that sent vs ? what sayest thou of thy selfe ? he said , i am the voyce of one crying in the wildernesse , make straight the way of the lord , as said the prophet esaias . this was the peremptory answer which he meant to stand vnto . this , and other passages of the same prophet being ioyned with the internall testimony of the spirit , which did interpret their true meaning vnto him , was his warrant for doing what he did ; for baptizing , or for preparing the way of the lord which was to come . but whether the lord would send elias or some other greater messenger than himselfe , was more than he durst take vpon him to resolue the priests and leuites in , ( specially seeing they were of the sect of the pharises : ) and more perhaps than hee in his religious modesty or sobriety did question or inquire after . but when the same priests and leuites did by way of demand or interrogation seeme to vpbraid him with arrogancy , in taking more vpon him than was befitting him , vnlesse he were eyther the christ , or elias , or the prophet like to moses ; to some of which so great a worke as the administration of baptisme did solely belong : hee modestly answeres [ distinguende ; ] i baptize with water , but there standeth one among you , whom yee know not : he it is , who comming after mee , is preferred before mee , whose shooes latchet i am not worthy to vnloose . ioh. 1. 26 , 27. in which words the euangelist saint iohn doth intimate as much as is expressed by the euangelist saint matthew , to wit , that christ should baptize them after another manner than iohn did , that is , with the holy ghost , and with fire . chap. 3. 11. i will not trouble you , but rather request you not to trouble your selues with that needlesse question ( and for the most part as ill stated by such as haue most medled with it , as it is needlesse ) how iohns baptisme did differ from christs baptisme , or whether they were two baptismes altogether distinct . 41. thus much you may euidently conceiue out of what hath beene now deliuered . first , that the priests and leuites ( at least the sect of the pharises , of which sect , the priests and leuites which questioned iohn concerning his baptisme , were ) did not erre in their prenotion or beliefe in generall , that the messias his comming or manifestation to the world , should be solemnized by baptisme , nor did they fayle in their coniecture , that the christ or messias himselfe was to baptize : but with what baptisme hee was to baptize , they were ignorant . secondly , you may perceiue that iohn baptist had not onely a prenotion , but a distinct beliefe or knowledge in particular ; that as he himselfe did baptize with water , so the christ or messias , whose fore-runner hee was , should baptize with the holy ghost and with fire . the onely vsefull or pertinent questions which remaine to be resolued or discussed , are but two . the first , [ 1. ] whether the priests and leuites , or the pharises had their prenotions or beliefe in generall , [ that the messias his first manifestation to the world , should be solemnized by baptizme ] from vnwritten traditions of the ancients onely , or whether it were grounded vpon the expresse testimony of scripture , or the written word of god. the second , [ 2. ] whether iohn baptists firme beliefe of christs baptizing with the holy ghost , and his owne baptizing with water , were grounded onely vpon the internall reuelations made to him in priuate , by him that sent him to baptize with water ; or whether they were grounded likewise vpon expresse testimonies of the written word , interpreted and made knowne vnto him by the same spirit by which the word was written . to both these questions the answere must be affirmatiue ; as well the ones prenotion , as the others distinct beliefe , were both grounded vpon the expresse testimonies of the written word . the onely search or inquiry then to be made , is vpon what expresse testimony the one or other was grounded , and how our beliefe may be grounded vpon the same testimonies . 42. i must request you to remember , that god in the old testament did fore-shew things to come two wayes : eyther by expresse testimony or prediction , or by matter of fact or reall representation . one and the same future euent is oft times declared or fore-signified both wayes . now predictions merely propheticall are of two sorts . sometimes the prophets fore-tell things to come in proper and literall termes , so as euery man at the first hearing may vnderstand their meaning . as the prophet spake to ahab , 1. kings chap. 20. vers . 42. because thou hast let goe out of thy hand a man , whom i appoynted to vtter destruction , therefore thy life shall goe for his life , and thy people for his people . sometimes they fore-tell future euents of greater consequence , as truely & as certainely , but by way of parable , embleme , or allegory . now , this kind of prediction , and the types or figures of the law , or reall euents , haue the same proportion as poetry and painting . it was wittily said , [ poema est pictura loquens , & pictura est poema silens , ] euery poem is a kind of speaking picture , and euery artificiall picture a kinde of mute and silent poem . and so likewise euery type or ceremony of the law , * euery historicall euent portending mysteries euangelicall , is a tacit and silent prophesie ; and euery propheticall parable was a kind of speaking type or picture of the like euents . the euents fore-told or represented by gods prophets , are alwayes reall and substantiall , more than morall , more than naturall ; mysteries truely celestiall and supernaturall . howbeit , the representation of such euents or mysteries , is oft times merely literall or verball , but conceyued in such termes as suppose a feigned metamorp●osis in the workes of nature , to make the picture more fresh and liuely . and this kinde of propheticall expression of things to come , we call the emblematicall sence or literall allegory : so that although euery poet bee not a prophet , yet euery prophet of the lord was a true poet ; not in faigning euents which neuer were , nor neuer should be , but in framing pictures of future euents in themselues contingent , as exact and fresh , as any painter can make of the man whom hee seeth with his eyes , or whose picture hath beene drawne to his hand . now , if a painter could make exact pictures of children which shall not bee brought forth till the next yeere following ; we would say he wrought by inspiratiō of his spirit , in whose bookes all their members are written , or that his pencill was guided by his hand , who found out the birth of man. 43. the prophesies in speciall concerning the manifestation of the messias , and iohns office or attendance , are for the most part conceiued in termes not proper , but parabolical or emblematical , that is , consisting of literall or verball allegories . howbeit some of these prophesies , perhaps some passages in all of them , point out future euents in literall proper and historicall termes . and of euents thus literally and punctually fore-shewed , some came not to passe vntill the messias was reuealed : others were historically verefied long before ; yet so , as the euents which then hapned , were by gods institution true types or shaddowes of mysteries reuealed in the gospell , or to bee reuealed during the time of grace . so that one and the same prophesie , is sometimes or in respect of some part of its totall obiect , fulfilled according to the plaine literall sense : sometimes , or in respect of other parts of its obiect , it is fulfilled according to the literall allegory : sometimes , or in some respect , it is fulfilled according to the mystical sense or reall allegory . amongst other sacred passages , which , by the confession of the ancient and moderne malignant iew , haue speciall reference to the dayes of their messias his reuelation , these following are more remarkable , isay , cap. 35. & cap. 40. of which hereafter . and againe ; i will open riuers in high places , and fountaines in the middest of the valleys : i will make the wildernesse a poole of water , and the drie land springs of water . i wil plant in the wildernesse the cedar , the shittah tree , and the myrtle , and the oyle tree : i will set in the desart the firre tree , and the pine and boxe tree together : that they may see , and know , and consider , and vnderstand together , that the hand of the lord hath done this , and the holy one of israel hath created it . isaiah 41. vers . 18 , 19 , 20. remember yee not the former things , neither consider the things of old . behold , i will doe a new thing : now it shall spring forth , shall yee not know it ? i will euen make a way in the wildernesse , and riuers in the desart . the beast of the field shall honour mee , the dragons and the owles , because i giue waters in the wildernesse , and riuers in the desart , to giue drinke to my people , my chosen . this people ( the seede of abraham according to promise ) haue i formed for my selfe , they shall shew foorth my praise . but thou hast not called vpon mee , o iacob : but thou hast beene weary of mee , o israel . that is , the seed of abraham according to the flesh , or such as gloried in their carnall prerogatiues of their birth or progeny . isaiah 43 , vers . 18 , 19 , 20 , 21 , 22. goe ye forth of babylon : flee yee from the caldeans with a voyce of singing : declare ye , tell this , vtter it euen to the end of the earth : say ye ; the lord hath redeemed his seruant iacob . * and they thirsted not when he led them through the desarts ; he caused the waters to flow out of the rocke for them : he claue the rocke also , and the waters gushed out . isaiah 48. vers . 20 , 21. for yee shall goe out with ioy , and be led forth with peace : the mountaines and the hills shall breake forth before you into singing , and all the trees of the field shall clap their hands . instead of the thorne shall come vp the firre tree , and instead of the bryer shall come vp the myrtle tree , and it shall be to the lord for a name , for an euerlasting signe that shall not be cut off . isaiah 55. ver . 12 , 13. 44. from these & the like particulars in this prophet , we may obserue this generall ; that in all or most places , wherein the manifestation of the messias , or propagation of his kingdome is mentioned , there is still foretold some strange miracle or wonder to be wrought in the desart , and in particular the bursting out of waters . the question is , in what sense these and like places haue beene fulfilled , or whether the predictions were plainely literall , or rather by way of parable or allegory . whatsoeuer may bee said or thought of some of these predictions , certaine it is , that others of them were neuer verefied or fulfilled according to the literall , plaine or natural sense of the words , either before or about our sauiours manifestation in the wildernesse . that is as much as to say , the mysteries heere truely foretold vpon iohns baptisme , were not fore-shaddowed or prefigured by matter of deed or fact , or by any such reall representation as these words properly imply ; or by any naturall or visible alteration of the soyle or trees in the wildernesse . onely the manner of the prophesie or prediction is emblematicall or allegoricall , that is , the mysteries heere fore-told , were such in respect of mens soules , bodies , or affections , as these alterations in the soile or trees of the wildernesse ( if they had literally falne out ) might haue beene true shaddowes or pictures of them . to begin with that place whence iohns commission tooke his beginning . isaiah 40. vers . 3 , 4. the voyce of him that cryeth in the wildernesse , prepare yee the way of the lord , make straight in the desart a high way for our god. euery valley shall bee exalted , and euery mountaine and hill shall be made low : and the crooked shall be made streight , and the rough places plaine . we are not hence to beleeue , as some later iewes foolishly dreame , that all the hils in the wildernesse or place where the messias was to be māifested , were to be leuelled with the valleys or lower ground ; or that all the high-waies for men to come vnto him , should be made as plaine & smooth as a bowling-alley or garden walke . the intent or purport of the prophet was , that this cryer in the wildernesse was so to prepare the hearts , the affections , and dispositions of mens minds , that they should not bee offended in christ or the messias , when he should be reuealed ; that they should remoue all stumbling blockes of pride , arrogancy , couetousnesse , peruersnesse , hypocrisie , or the like , which did hinder them from comming vnto him with all their soules and all their hearts . so when it is said , the lord would turne the thorne into the firre tree , or the bryer into the myrtle tree in the wildernesse ; we must not imagine such a reall or corporeall transmutation vpon our sauiours approach . for if this metamorphosis had bin made , iohn should not haue been a cryer in the wildernesse , but in the garden . what then doe the words according to the prophets naturall meaning and intention import ? as true , as reall , and strange an alteration in mens soules and affections , which thus harkned to the cryers voice , as the supposed change of the thorne into the firre tree , or the bryer into the myrtle tree , or the change of the wildernesse it selfe into a garden ( if that had beene really and miraculously wrought ) could haue fore-pictured or fore-shaddowed . the metap●●● or a●●gory is no other then that of the same prophet , isaiah , 5. vers . 7. the vineyard of the lord of hosts is the house of israel , and the men of iudah his pleasant plant : and hee looked for iudgement but behold oppression , for righteousnesse but beheld a cry . tha● this is the intent and meaning of isaiahs poeticall manner of prediction or figuratiue kinde of speech on the fore-cited places , may bee gathered from iohn baptist himselfe , whose interpretation of them in this place is li●erall , though his speech be metaphoricall and suteable to the former allegorie . for the tenour of his proclamation or crying in the wildernesse was , repent , for the kingdome of god is at hand . now repentance , according to the strict and proper sense of the originall , imports a mutation of the mind . and iohn , in the very next words expresseth , wherein this change of mind whereto he exhorts them doth consist ; bring foorth fruites worthy repentance . math. 3. vers . 8. this he spake vnto the pharises and sadduces , when they came vnto his baptisme , whom he termeth a generation of vipers , more barren vnto all good workes or fruits of the spirit , then the thornes in the wildernesse , or the brambles in the desart ; and yet as proud that they were abrahams sonnes , as the bramble in the parable of iotham ( iudges 9. vers . 15. ) which sought to bee anoynted king ouer the trees of the forrest . all of them expected to bee heires of the kingdome of heauen , which they rightly beleeued should bee established in the dayes of the messias or christ. howbeit they thought the chiefe glory of this kingdome should consist in their tyrannizing or domineering ouer the gentiles , like lords and kings . for quelling this humour , and working that change of mind wherein true repentance consists , iohn admonisheth them , thinke not to say within your selues , we haue abraham for our father : ( this proud conceit was as a mountaine which was to be remoued , ere they could come to christ : ) for i say vnto you , that god is able out of these stones to raise vp children vnto abraham . matth. 3. this last clause in its literall and proper sense , imports a more miraculous change , than the turning of the bramble into the myrtle , or the thorne into the firre tree , than the exalting of valleyes into mountaines . and yet rather then gods promise should not haue beene accomplished , this speech of iohn must haue been fulfilled in its strict and proper sense . howeuer ; literally fulfilled it was , in the adoption of publicans and sinners , ( of whom it was meant by iohn ) to be abrahams seede and heires of promise . but the baptist continueth his former allegory or parabolicall speech , according to the prophet esaiah's intent and meaning ; now also the axe is laid to the roote of the trees : therefore euery tree which bringeth not forth good fruit , is hewne downe , and cast into the fire . vers . 10. none are excepted , no not the of-spring of abraham ; for vnlesse vpon the baptisme of water which iohn administred , they become fruitfull like the vine or oliue , they must be accounted amongst the thornes and brambles , and be sentenced vnto the fire . 45. but what shall we say of the waters bursting forth in the wildernesse , so often mentioned by the prophet isaias ? were these predictions as meerely figuratiue as the former , and not at all fulfilled according to the literal , plaine , historicall sense ? it is probable that they were thus fulfilled , and that god had shewne some wonders in the wildernesse , in causing springs of water to burst forth in dry and barren places , betweene isaias and iohn baptists dayes : perhaps before the 107. psalme was penned , which for the plaine literall sense accords with the prophet isaias words ; he turneth the wildernesse into a standing water : and dry ground into water springs . and there hee maketh the hungry to dwell ; that he may prepare a city for habitation . psalm . 107. vers . 35 , 36. yet because this is but probable or coniecturall , wee will make it no ground of our intended inference . supposing then that these predictions were as meerely figuratiue or metaphoricall as the former , they might not withstanding truely and prophetically prefigure , or by way of embleme fore-shaddow , aswell the internall comfort of the spirit wherewith christ baptizeth vs , as the externall baptisme of water which iohn administred . the water , you know , hath two naturall properties , from which many metaphors ( vsuall in sacred writers ) are borrowed ; by which the true intent and meaning of the prophet isaias figuratiue or emblematicall expressions of the waters in the wildernesse is to be valued . the first naturall property of water , ( specially in hotter countries , where thirst is more vehement , and waters more pleasant ) is , to refresh or comfort the wearie soule : the second , to bee the nurse or mother of fruitfulnesse , aswell in the trees or grasse of the field , as in plants , hearbes , or flowres of the garden . according to this latter property , the prophets prediction of springs bursting out in the wildernesse , was a true poeticall embleme or shaddow of iohns baptizing with water , who was to be by his office , as the gardiner , to water and cherish those fruitfull trees and plants of righteousnesse , with which god had promised to adorne the wildernesse . for euen the publicans and sinners , aliens by nature from the common-wealth of israel , beeing made partakers of the baptisme of iohn , were ingrafted into abrahams stocke , made fruitfull branches of that vine which god had planted in iewrie , and heyres of that heauenly kingdome which iohn did preach : whilest abrahams seede according to the flesh were dis-inherited . all the people that heard him , and the publicans iustified god , being baptized with the baptisme of iohn . but the pharises and lawyers reiected the counsell of god against themselues , beeing not baptized of him . luk. 7. ver . 29 , 30. vide matth. 8. ver . 11 , 12. according to the first naturall property of water , which is , to refresh the weary , or such as are ready to faint for thirst , the same predictions of springs or waters bursting forth in the wildernesse , did prefigure the internall comfort of the spirit , wherewith christ alone baptizeth vs. for though iohn did plant and water those plants of righteousnesse , yet was it christ alone that gaue the increase . and this internall baptisme was really fore-shaddowed , not onely by figuratiue or propheticall manner of speech , but by historicall and reall matter of fact . and so likewise was the externall baptisme by water literally foretold by the prophet isaias , that it should be a type or signe of christs baptisme with the spirit . this internal baptisme , ( to omit other instances ) was really fore-shaddowed by the waters which issued out of the rocke in the wildernesse , when the people murmured against moses & aaron , as if they had brought thē forth out of aegypt to haue killed them with thirst in the desart . now this wee take as granted , that euery miracle which god wrought in the old testament , was a true shaddow or picture of some great mystery to bee fulfilled in the new testament , or after the manifestation of christ. in this the iewes agree with vs ; onely they expect , that the miracles which their messias should worke , should be more glorious to the eye of sense , than those which moses wrought . but wee say they are not onely greater , but of another kinde : otherwise they shold not be true miraculous mysteries but meer miracles . now that the waters issuing out of the rock , were a type or shaddow of this mystical baptisme of the spirit , wee haue the testimonies of the prophet esay , chap. 48. verse 28. before cited . and of the apostle . 1. cor. 10. vers . 1 , 2 , 3 , 4. brethren , i would not that you should be ignorant , how that all our fathers were vnder the cloud , and all passed thorow the sea , and were all baptized vnto moses in the cloud and in the sea ; and did all eate the same spirituall meate ; and did all drinke the same spirituall drinke : for they dranke of that spirituall rocke that followed them : and that rocke was christ. how was it christ ? not literally , not identically . christ , according to the god-head , was not so present in , or so vnited to the rocke , as he is now to our flesh ; yet was it christ , the second person in trinity , the sonne of god , which made the water ( wherewith the israelites , his people , were comforted and refreshed in the extremity of their bodily thirst ) to issue out of the rocke when moses smote it . the mystery portended or fore-shaddowed by this miracle herein consists ; that the same sonne of god ( who was truely god ) which gaue them plenty of water out of the rock , should afterwards become the rocke of our saluation ; the fountaine of life vnto the thirsty and weary soule . this internall baptisme , which was thus really fore-shaddowed by the waters in the rocke , was literally fore-told . psalm . 36. vers . 8 , 9. they shall bee abundantly satisfied with the fatnesse of thy house : and thou shalt make them drinke of the riuers of thy pleasures . for with thee is the fountaine of life : in thy light shall wee see light . 46. amongst other senses , in which the scriptures of the old testament are said to bee fulfilled in the new , one , and that an especiall one ( as is elsewhere obserued ) is , when such speeches as are by the prophets ( most of all by the psalmist ) indefinitely vttered of god , but cannot be attributed to the diuine nature otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , by manner of speech borrowed from the customes or fashions of men ) doe imprint their strict and proper character vpon god made man , and fit his actions as the seale doth the print in waxe . the diuine nature is life it selfe , an ocean of liuing waters , which we cannot approch ; but the diuine nature in christ , is as a fountaine or well of life , from which euery thirstie soule may draw the water of life without stint , without any danger of drowning himselfe , or drawing it dry . for it is more calme and placid than any fountaine or spring , though more inexhaustible than the sea. according to this sense is that other place of the psalmist fulfilled in christ , that is , in god made man ; the lord shall reigne for euer , euen thy god , o sion , vnto all generations . psal. 146. v. 10. that the god of sion , as god , should reigne for euer , was no new thing , no matter of wonder , or worth notice-taking to any inhabitant of ierusalem or man of iudah . all of them , ( from the least vnto the greatest ) knew well that hee which had made the world , had no beginning , no end of dayes or soueraignety . but that this god of sion , who was lord likewise of heauen and earth , should be as visibly enthronized in sion as dauid had beene ; and that hee should begin to erect a kingdome which was neuer to haue an end ; this was a wonder worthy to bee taken notice of by all the world . now , that this god of sion , by whose protection moses had led israel out of aegypt , vnder whose conduct iosuah brought them into the land of promise , that hee who had anoynted dauid king , should himselfe be anoynted king ouer sion , was the true and literall meaning of the psalmist in this and the like places ; of which hereafter . of this ranke is that prophesie of isaias , chap. 40. vers . 5. with which iohn baptist was well acquainted ; for hee had his commission from it : the glory of the lord shall be reuealed , and all flesh shall see it together : for the mouth of the lord hath spoken it . such an open , distinct , and full sight , as these words literally import , supposeth an obiect truly visible and within ken of ordinary and common sight . god in his glory is altogether inuisible to flesh and bloud , and though he had taken visible shape vpon him in the heauens , yet so hee had still remayned inuisible to men that haue their habitation here on earth . that vnto them hee might become visible , and that they might see his glory together ; so see it , as they were seene of it ; that hee might see them , and they see him with the eyes of flesh : he tooke vp our flesh for his tabernacle , and walked and talked amongst vs in more visible and audible manner than hee did in the campe of israel , than he did with moses in the tabernacle of the congregation . this which isaias heere speaketh from the mouth of the lord , the lord himselfe did after vtter with his owne mouth , and yet with the mouth of man , to wit , that hee which had seene him , had seene his father , because the glory of god was manifested in him. and when the prophet saith , that the glory of the lord should bee reuealed , and that all flesh shall see it together , it is in this speech included , that this glory of god should bee reuealed or manifested in the flesh . the best interpretation of the prophets words that i can commend vnto you , must bee from saint iohn . chap. 1. v. 1 , 14. in the beginning was the word , and the word was with god , and the word was god. and the word was made flesh , and dwelt amongst vs ( and wee beheld his glory , the glory as of the onely begotten of the father ) full of grace and truth . this blessed apostle might perhaps say of himselfe and some few others in a peculiar sort , wee saw his glory , and the glory which wee saw , was as the onely begotten sonne of god : for hee with peter and iames had seen him transfigured on the mount. but all that saw the man christ iesus at his baptisme with their bodily eyes , did so see the glory of god reuealed from heauen . and he was so seene of all flesh . some of all sorts , though not all of euery sort , did see him baptized , and heard him declared from heauen to be the sonne of god. some then present were pharises , others sadduces , some iewes , others gentiles , some publicanes , some priests and leuites , some samaritanes , others galileans . not at that time onely ( though the prophets words be especially meant of that time ) but euer after , all flesh might haue seene the liuely characters of those glorious attributes of saluation , which the prophets and psalmist had appropriated to the god of sion , to make distinct and reall impression in the man christ iesus . these two attributes of glory and saluation , are of so neere alliance , of such equiualent vse , that whereas the prophet had said , all flesh should see the glory of god ; saint luke expressing his meaning , saith , all flesh shall see the saluation of god. chap. 3. vers . 6. he supposeth , as the prophet meant , that the glory of god should bee manifested in the saluation of men . this glory or saluation of god was then reuealed , and became visible to flesh and bloud , when god became man , and tooke his generall attribute of saluation , as his proper name , being called iesus . finally , that saluation of god which simeon saw with such delight at our sauiours circumcision , all flesh did or might haue seene at his baptisme . 47. but to returne vnto the testimony of the psalmist , with thee is the fountaine of life , which containeth the mysticall signification of the waters , which miraculously issued out of the rocke . the best interpretation of both places is deliuered by saint iohn , by way of comment vpon our sauiours words , iohn 7. 38 , 39. hee that beleeueth on mee ( as the scripture hath said ) out of his belly shall flow riuers of liuing water . this intersertion or parenthesis [ as the scripture hath said ] stands like the tongue in a ballance , doubtfull to whether part of the sentence wherein it is contayned , it inclineth . some interpreters would draw it to the first part ; hee that beleeueth in mee , as saith the scripture , that is , in such wise , such sort and measure as the scripture requireth , out of his belly shall flow riuers of liuing water . others would draw it to the later part , and render it thus ; hee that beleeueth in mee , out of his belly shall flow riuers of liuing water , as the scriptures hath fore-told . though both interpretations may be true , though both may stand with the generall analogy of faith ; yet the later ( in my opinion ) is more pertinent , and more consonant to the true intention of this place . but then it will be questioned , what scripture hath said that , which our sauiour here doth , to wit , that riuers of liuing water should flow from such as beleeued in him ? the very expresse words are no where else to be found in scripture : for they are , ( as most of our sauiours are , when hee speakes of greatest mysteries ) parabolicall . their importance , or reall sense , is expressed by saint iohn in the same place ; this hee spake of the spirit , &c. now , if by the riuers of liuing water , our sauiour meant ( as saint iohn telleth vs hee did ) this plentifull effusion of his spirit ; the same scriptures which fore-tell the plentifull effusion of the spirit , whether in termes plainely literall or emblematical , fore-tell likewise the riuers of liuing water which were to flow from true beleeuers . the manner of our sauiours expression of the spirits effusion by riuers flowing out , implyeth , it should be powred out in such a plentifull measure , as would be not onely sufficient to satiate the soules of them that thirsted after it , but in a measure ouer-flowing to the saluation of others . and such were these admirable gifts of the holy ghost , which after our sauiours ascension were bestowed vpon his apostles and disciples . the scriptures , which particularly fore-tell this plentifull effusion of the spirit , are many : these following are , if not the principall , yet the most apposite to our present argument , ioel 2. vers . 28 , 29 , and 32. and it shall come to passe afterward , that i will powre out my spirit vpon all flesh , and your sonnes and your daughters shall prophesie , your old men shall dreame dreames , your young men shall see visions . and also vpon your seruants , and vpon the hand-maides in those dayes will i powre out my spirit . and it shall come to passe , that whosoeuer shall call on the name of the lord , shall bee deliuered : for in mount zion , and in ierusalem shall bee deliuerance , as the lord hath said , and in the remnant , whom the lord shall call . and againe , isaias 44. vers . 3 , 4. i will powre water vpon him that is thirsty , and flouds vpon the * dry ground : i will powre my spirit vpon thy seed , and my blessing vpon thine off-spring : and they shall spring vp as among the grasse , as willowes by the water-courses . the first words of this later prophesie were literally and historically fulfilled in the baptisme of iohn ; the later part of it , is , as it were an euangelicall explication of the mysticall sense of the former words . and iohn baptist might from this place alone easily collect , that although hee might powre water vpon mens bodies , though hee did plunge or wash such as are compared to dry land , in the waters , and by this externall sacrament , ingraft them in the stocke of abraham : yet he could not powre out the spirit of god , or bestow the blessing of increase vpon them . this hee knew must be the worke of him that sent him , who had bestowed some portion or measure of the spirit or blessing here mentioned vpon him , as a sure pledge or experiment of the like blessing to bee bestowed on others ; specially on such as had beene partakers of his baptisme . from the same place likewise iohn might easily gather , that the baptisme of water wherewith hee himselfe baptized , was in order of time to goe before the baptisme of the spirit , which was mystically prefigured by it , and fore-told by our sauiour in the fore-cited place , iohn 7. vers . 38. though ( as we said before ) in a figuratiue or allegoricall sense , which saint iohn in the next words after , vers . 39. hath expounded vnto vs : this spake hee of the spirit , which they that beleeue on him , should receiue : for the holy ghost was not yet giuen , because that iesus was not yet glorified . iohns meaning is , the spirit was not powred out in such plentifull measure , as this place of isay and that other of the prophet ioel did import . for , after our sauiours glorification , all such as were baptized with water , were likewise baptized with the holy ghost : most of them filled with the spirit of prophesie , or gift of tongues , enabled to conuey the words and waters of life vnto the soules of others . all this was fore-signified by the holy ghosts descending vpon our sauiour at his comming out of the water . for his baptisme was a prefiguration of his death and resurrection : and by his resurrection he was really declared to be the sonne of god , and fulfilled the psalmists prediction ; thou art my sonne , this day haue i begotten thee . psal. 2. which prediction was further ratified , and the meaning of it determined by the voyce from heauen ; this is my beloued sonne in whom i am well pleased . the same truth thus often declared aswell by predictions as by matters of fact or reall euent , was finally testified by the descending of the holy ghost vpon his apostles and disciples . so that another branch of saint iohns meaning , or if you will , another shoote of the former branch , is , that the holy ghost , at the time when our sauiour vttered those words , hee that beleeueth in me , &c. did not appeare as an authentique witnesse to ratifie his doctrine . his testimony concerning our sauiour was reserued till our sauiours glorification , after which it was publique , frequent and visible . iesus , ( saith saint peter ) whom ye slew and hanged on a tree : him hath god exalted with his right hand to be a prince and a sauiour , for to giue repentance to israel , and forgiuenes of sins . act. 5. v. 30 , 31 , 32. and we are his witnesses of these things , and so is also the holy ghost , whom god hath giuen to them that obey him . this giuing of the holy ghost in visible maner , was that baptisme of christ which was opposed to the baptisme of iohn , and that the world might know and beleeue it came immediately from christ , and not from iohn , nor from the apostles , or from the sacrament which they administred ; it was giuen to some , and these by condition gentiles , before they had beene partakers of iohns baptisme , or any mosaicall rite or sacrament . act. 10. 44 , 47. while peter yet spake these words , the holy ghost fell on all them which heard the word . whence he concludeth ; can any man forbid water , that these should not be baptized , which haue receiued the holy ghost , aswell as we ? saint peter tooke more special notice of our sauiours words from this experiment in cornelius and his family , than hee did from the holy ghost descending in clouē tongues vpon himselfe and his fellow apostles , which had beene baptized : and as i began to speake , the holy ghost fell on them , as on vs at the beginning . then remembred 1 the word of the lord , how that hee said , iohn deed baptized with water , but yee shall be baptized with the holy ghost . acts 11. 15 , 16. saint peters beliefe in this point , was grounded vpon our sauiours words , and confirmed by this experiment : iohn baptists beliefe of the same conclusion , was grounded vpon the prophet isaias predictions . iohn did foretell the same truth which our sauiour did , before he was acquainted with him or knew him by face : and yet iohns knowledge or beliefe of this mysterie was confirmed by a visible signe , by the descending of the holy ghost . concerning which , and the maner how iohn came to know our sauiour before he baptized him , with the signes of the time that did accompany or ensue vpon his baptisme , we are in the next place to make enquirie . 48. from the : former dialogue betweene the priests and leuites and iohn baptist , concerning his office and ministery of baptisme , you may obserue , that iohn was carefull to preuent two inconueniences : first , the false opinion which the people had conceiued of him , as if he had bin the messias himselfe ; and secondly , to preuent all suspition of compact or collusion betweene iesus of nazareth ( whom he afterward proclaimes to be the messias ) and himselfe . and vnto this suspition both parties had beene more lyable , if they had beene aswell acquainted before our sauiours baptisme , as afterward they were . not to speake of our sauiours knowledge , who knew all things ; for iohn the baptist , hee had a true prenotion or distinct beliefe of these generals or indefinites . 1. that the time wherein the messias was to bee manifested vnto israel , was now approaching . 2. that the messias was to repaire vnto the place where hee baptized , there to bee declared or manifested vnto israel . 3. that the messias after his manifestation , was to baptize others with the holy ghost . these generals he beleeued and knew from the predictions of the prophet isay , expounded to him by the internall reuelation of the spirit , and the signes of the time immediately preceding . but of these particulars following , he was ignorant vntill the euent , and the signes immediately following did vnfold them . 1. the day and houre wherein the messias was first to be manifested ; when he first begun to baptize , he distinctly knew not . 2. the day and houre of the messias comming vnto him being knowne , yet he knew not how to distinguish the messias from other men by face or sight . 3. after he had knowne & seene him face to face , yet he knew not whether he should baptize him with others or no : but rather presupposed it as a matter vnfitting , that the messenger , whose commission onely was to baptize with water , should baptize his lord and master , whom he knew to be sent of purpose to baptize others with the holy ghost . this last point is euident from saint matthew , chap. 3. vers . 13 , 14 , 15. when iesus came from galilee to iordane vnto iohn , to be baptized of him ; iohn forbade him , saying , i haue neede to be baptized of thee , and comest thou to me ? and iesus answering , said vnto him , suffer it to be so now : for thus it becommeth vs to fulfill all righteousnes . then he suffered him . 49. that iohn baptist before this time did not know our sauiour by face , is euident from saint iohn , chap. 1. vers . 29 , 30 , 31 , 32. the next day , ( not the next day after our sauiours baptisme , but the next day after the priests and leuites had questioned iohn , or the next day after our sauiours returne from the wildernesse ) iohn seeing iesus comming vnto him , saith , beh●ld the lambe of god , which taketh away the sinne of the world . this is he of whom i said , after me commeth a man , which is preferred before me : for he was before me . and i knew him not : but that he should be made manifest to israel , therefore am i come baptizing with water . and iohn bare record , saying , i saw the spirit descending from heauen like a doue , and it abode vpon him . and further to preuent all suspition of compact or collusion betwixt them , or rather to stirre vp the people to admire with him the sweet d●sposition of the diuine prouidence in all this businesse ; he repeateth againe what he said before ; and i knew him not : but he that sent me to baptize with water , the same said vnto me , vpon whom thou shalt see the spirit descending and remaining on him , the same is hee , which baptizeth with the holy ghost . and i saw and beare record , that this is the sonne of god. but whilest i am a twisting these two euangelicall narrations together , you haue perhaps already espied or may hereafter espie a knot or riuell , where with your beliefe one time or another may bee entangled ; specially , if the iew , atheist , or libertine should draw it faster , or a weake interpreter of scriptures haue the handling of it . that you may the better know , whensoeuer occasion shall be offered , how to loose or vntwist the knot , giue mee leaue first to cast it . for as the great philosopher telleth vs ; no man knoweth rightly how to assoile or resolue a question , vnlesse he first know how to frame it . the right making of any obiection ( as the same philosopher tels vs ) is more then halfe the solution of it . the doubt or knot which ariseth out of the two narrations of the euangelists , saint matthew and saint iohn , is framed thus : first , it is euident out of them both , as also out of the other two euangelists , that the holy ghost did not descend vpon our sauiour vntill iohn had baptized him . it is euident againe out of saint iohns words fore-cited , cap. 1. ver . 33. that the descending of the holy ghost vpon our sauiour , and his resting vpon him , was giuen by god himselfe vnto iohn baptist for a signe , whereby to know or distinguish the messias or him that was to baptize with the holy ghost , from all other men . now if iohn knew him by face from all other men , before the spirit did descend and rest vpon him , what needed this signe ? and if he knew him not by face before the descending of the holy ghost , what construction can we make of saint matthews words before recited , chap. 3. ver . 13 , 14. where he saith , that when iesus came to be baptized of him , iohn replyed , i haue need to be baptized of thee , and commest thou to me ? for to whom could the baptist himselfe in good earnest say , i haue need to be baptized of thee , saue onely vnto him whom hee knew could baptize him with the holy ghost and with fire ? and if iohn baptist knew iesus of nazareth at his first comming to him , to be the man , which was to baptize with the holy ghost , before he had seene the holy ghost descending vpon him ( as out of saint matthew it plainly appeareth , that he did so know him ) how is it true which saint iohn saith in the person of iohn the baptist , i knew him not ? that is , in ordinary construction , as if he had said , i had not knowne him , but by the descending and resting of the holy ghost vpon him . 50. the seeming contradiction betwixt these two euangelists , hath occasioned some of the ancients to conceite , that the holy ghost did twice descend vpon our sauiour : once before his baptisme ; ( of which descension , iohn onely or some few more were spectators , and by this signe in priuate iohn did know him , before hee came in publike to bee baptized of him , ) and againe immediately after his baptisme . but a man cannot more strengthen or confirme a weake , crasie or vnsound obiection , than by giuing it a lame , vnsolid or vnsatisfactory answere . the one part of this distinction consisting meerely in imagination , would serue as a foile , to giue some tincture or colour of truth vnto the obiected contradiction , which if it be well examined and better looked into , consists onely in appearance . iansenius seekes to salue this obiected contradiction in this manner : * the baptist in the words fore-cited , saith no , that hee did not know our sauiour before the holy ghost did point him out by descending vpon him , but that he had receiued a reuelation from god concerning the holy ghosts descending vpon him . the solution is borrowed in part from saint chrysostome , perhaps sufficient enough to blanke a forward disputant , that would vndertake to prooue a plaine contradiction betweene the baptists words , as they are related by saint matthew , chap. 3. and by saint iohn . but many speeches which cannot legally be conuinced of falshood , are often apparently delusory or impertinent , and imply some morall inconuenience , albeit they cannot easily be drawne to a logicall impossibility or irreconcileable repugnancie . if we take the baptists words as saint iohn relateth them , chap. 1. ver . 33. and i knew him not , &c. according to the ordinary standerd of ciuill dialect in matters of serious conference or commerce , they import thus much at least , that all the knowledge which iohn baptist had of our sauiour before he baptized him , was suggested from consideration of the signe which god had giuen him , not from any new internall reuelation of the spirit , altogether distinct from that reuelation by which the signe was giuen , vers . 33. but he that sent me to baptize with water , the same said vnto me , vpon whom thou shalt see the spirit descending and remaining on him , the same is he which baptiseth with the holy ghost . and i saw and bare record that this is the sonne of god. his record had not been authentique , vnlesse hee had seene the spirit descend vpon him . and his coniecturall knowledge of him , as of the sonne of god , before the spirit did descend vpon him , had beene altogether groundlesse , without some iust presumption that this was the man vpon whom the spirit was to descend . 51. maldonat hauing framed the like answer in effect as iansenius doth , seekes to illustrate it thus by example : albeit iohn baptist did no more know our sauiour by face from other men , than samuel did the sonnes of iesse , one of which he was appointed to anoynt king in sauls stead ouer israel ; yet when our sauiour came to bee baptized , he might know him to be the messias , by some such diuine instinct or reuelation , as samuel knew dauid , whose face he had neuer seene before , to be the man whom god had appointed him to anoynt king ouer israel . but of this ( otherwise iudicious ) commentator in his expositions of prophesies , or of the manner how scriptures are said to be fulfilled , that may bee truely said , which the french mathematician did of cardanus his writings ; [ * ingeniose semper , rarò perfectè , ] his expositions in this kind are alwayes acute and witty , seldome exact or fully satisfactory . and the very instance which he bringeth for illustratiō of this point is very vnfitting , very vnlike . for it is euident out of the historie mentioned , 1. sam. cap. 16. ver . 3. that although samuel knew none of iesse's sonnes by face , yet he had distinct reuelations from god , some negatiue and expresse , looke not on his countenance , nor on the height of his stature , because i haue refused him . vers . 7. others againe , as expressely assertory . for when dauid was brought before him , the lord said , arise , anoynt him : for this is hee . vers . 12. samuel had no visible signe giuen from god , whereby to know the man , whom he was to anoynt , from his brethren ; but was meerely to rely vpon such reuelations or instructions as god had promised to giue vnto him in the very act or businesse . call iesse to the sacrifice , and i will shew thee what then shalt doe , and thou shalt anoynt vnto mee him , whom i name vnto thee . 1. sam. 16. 3. but god , as you heard before , had giuen to iohn baptist an expresse visible signe , whereby to distinguish the messias , or him that was to baptize with the holy ghost , from all other men . god did not promise him any such new reuelations or instructions , whereby to know him before his baptisme , or in the act of baptizing , as he expresly promised to samuel . nor doth the euangelist eyther mention or intimate any such reuelations , as the history saith were giuen to samuel , to haue beene giuen or made vnto iohn baptist , before the holy ghost did descend vpon our sauiour . so that , such reuelations or instructions as maldonat supposeth , were on samuels part altogether necessary , because hee had no visible signe giuen him : but in this businesse of iohn baptist altogether superfluous . the exhibition or production of the visible signe which god had promised him , was the onely new reuelation which he was to rely vpon . 52. i will not trouble you with the variety of opinions or expositions of seuerall commentators , from none of which i haue receyued any full satisfaction my selfe . all of them haue omitted one poynt , which in euery controuersie ought in the first place to be enquired after . and it is this ; whether there be not a meane betweene the opposite or controuerted opinions ? the opposite opinions in this argument are two : the one , that the holy ghost did descend vpon our sauiour in iohns presence , before he was baptized by iohn : the other , that iohn did know our sauiour before his baptisme , by some speciall immediate reuelation of the spirit . now , it is not necessary that iohn should know him by eyther of these two waies . there is an apparant meane or middle way betwixt them , by which iohn might come to such knowledge as he had of our sauiour , before the holy ghost did in the sight of the people descend vpon him . and this meane , wee may suppose to bee the opening or vnfolding of some propheticall passage , whose meaning ( before ) iohn had neyther occasion in particular to obserue , nor opportunity to discerne . howbeit , this knowledge of scriptures may be called a reuelation , but ordinary and mediate , such as the ministers of the gospell may at this day haue by the helpe of commentaries , by collation of scripture with scripture , or of historicall euents with prophesies precedent : the signes of the time being in all ages the best commentators , and as it were substitutes to the spirit of prophesie or reuelation . now , although the euangelist neyther mention any speciall reuelation made vnto iohn , after god had giuen him a signe , whereby to know our sauiour , nor intimate any probable ground for such coniectures : yet they ( saint marke especially ) relate such circumstances of our sauiours comming to iohn , as might well occasion him to call to minde , a peculiar passage concerning christs baptisme mentioned by the prophet isay , which otherwise perhaps had not beene thought of , or whose meaning , although hee had thought of it , iohn could not for the present haue vnderstood , without such comments or expositions as the manner of our sauiours comming to baptisme did make vpon it . now , the testimonies of the scripture long before written , especially the propheticall testimonies or predictions of things to come , are no way superfluous , eyther where new reuelations ( though made by god to following prophets viua voce ) or visible signes are giuen or promised , but rather subordinate and concurrent : that is , ( to speake more plainely ) as well all new reuelations made by the spirit ( whether viua voce , or otherwise , ) as all visible signes or wonders , which god doth promise or worke , are to be examined and authorised by his word already written , specially by the predictions of the prophets . and all new reuelations , or visible signes or wonders , which haue beene , are , or shall be , if they proceed from god or the spirit of truth , are alwayes true commentaries or expositions of some part or other of the written word , and pledges withall of some greater mystery to come ; afterwards to bee fulfilled for their good , to whom such reuelations or signes are giuen and made . 53. the historicall relation of saint marke , whose circumstances might leade iohn , and now may leade vs vnto the right meaning of the prophet isaias testimony concerning the descending of the holy ghost , is in the 1. of marke , v. 9. and it came to passe in those dayes ( to wit , in those dayes wherein all the land of iudea , and they of ierusalem went out , and were all baptized of iohn in iordan , confessing their sinnes ) that iesus came from nazareth of galilee , and was baptized of iohn in iordane . now , yee are to conceiue , that as no bishop or inferiour minister amongst vs , doth or may at any time administer baptisme , saue onely to such as hee knoweth to be borne of christian parents , whose names and place of dwelling hee knoweth : so , neyther did iohn , the first minister of baptisme , admit any to the baptisme of water , saue onely such as did professe their names , their condition of life , or place of dwelling . and ( our sauiour onely excepted ) all that were baptized of him , did confesse their sinnes . all this is euident from the euangelists , especially from the euangelist saint luke , chap. 3. for iohn bestowed a distinct sermon or exhortation vpon euery distinct sort or profession of men that came to bee baptized of him . vnto the pharises and sadduces which came to his baptisme amongst other multitudes of people , hee said ; o generation of vipers , who hath warned you to flee from the wrath to come ? bring forth therefore fruites worthy of repentance , and begin not to say within your selues , wee haue abraham to our father . for , i say vnto you , that god is able of these stones to rayse vp children vnto abraham . and now also the axe is layde to the roote of the trees . euery tree therefore which bringeth not forth good fruit , is hewne downe and cast into the fire . luke 3. vers . 7 , 8 , 9. the people hearing their teachers or masters thus sharpely checked by iohn , asked him , saying , what shall wee do then ? hee answereth , and saith vnto them ; hee that hath two coates , let him impart to him that hath none , and hee that hath meate , let him doe likewise . and as it followeth in the same euangelist , then came also publicans to be baptized , and being taught , as it seemes , by the example of the people of iudea , which had beene baptized before them , they sayd vnto him , master , what shall wee doe ? and hee sayd vnto them , exact no more than that which is appoynted you . and after they had beene baptized , the souldiers likewise demanded of him , saying , and what shall wee doe ? and hee said vnto them , doe violence to no man , neyther accuse any falsly , and bee content with your wages . vers . 10 , 11 , 12 , 13 , 14. now , after all these were baptized , ( yet all these being still present with iohn , that all flesh , as the prophet fore-told , might see the glory , or , as saint luke saith , the saluation of god ; ) our sauiour came to be baptized of iohn . and inasmuch as iohn before this time did neyther know him by face , or by name ; there is no question , but he would require both his name , his profession , and place of dwelling , before he would admit him vnto baptisme , vnlesse our sauiour happely did in both preuent him . howeuer , after iohn had once heard his name , and the name of the place , ( towne or citie ) from whence hee came ; hee might easily prognosticate or diuine , without any speciall extraordinary reuelation , that amongst al the multitudes of men , which resorted vnto his baptisme , this was the man , on whom the holy ghost was to descend , according to gods promise , and the prediction of the prophet isaias . and vpon this prenotion or presumption , iohn might in modesty say vnto him , as you heard before ; i had need to be baptized of thee , and commest thou to be baptized of mee ? 54. but i know , you expect to know the place of the prophet isaias , wherein the descending of the holy ghost vpon our sauiour , is fore-told ; and how the name of iesus , and of the towne or city whence he came , might call this place vnto iohns minde , or expound the distinct meaning of it , before vnknowne vnto him . the place is , isay 11. vers . 1 , 2. and there shall come forth a rod out of the stemme of lesse , and a branch shall grow out of his rootes . and the spirit of the lord shall rest vpon him , the spirit of wisdome and vnderstanding , &c. this prediction or propheticall testimony is of the same ranke or kinde , that all or most of this prophets predictions which concerne the mystery of iohns baptizing our sauiour , were before obserued to be ; that is , a prediction not giuen in literall , plaine , grammaticall termes , but in termes allegoricall or emblematicall : such as was iothams prediction of abimelechs and the men of sechems ruine , by the parable of the trees of the forrest : or such as isayes fore-picturing the destruction of iudah and ierusalem , by the parable of the vineyard , which was to be layed waste by its lord and owner ; because in stead of grapes , it brought forth wild grapes . the prophet isay , in the later end of the tenth chapter , and in the words immediately preceding to the late-cited testimony had said , behold , the lord , the lord of hoasts shall lop the bough with terrour : and the high-ones of stature shall be hewne downe , and the haughtie shall bee humbled . and hee shall cut downe the thickets of the forrest with iron , and lebanon shall fall by a mightie one . vers . 33 , 34 ▪ by the fall of lebanon , a forrest famous amongst the nations for tall & goodly cedars , hee fore-pictures the extirpation of dauids royall race by salomon and his successours , or the pulling downe the mighty from their seates : by cutting downe the thickets of the forrest with iron , hee fore-shaddowes the destruction of this people by the enemies sword , and the low estate whereto the house of iudah and of dauid should bee brought , before the comming of shiloh , or of him whom they so long expected . in the later part of the prophesie , ( which is the beginning of the eleuenth chapter ) the prophet fully expounds himselfe , that the intent or purpose of the prophesie , was to instruct the people , that when the off-spring of dauid , and hope of iudah should seeme in a manner vtterly cut off , ( as it was to all mens thinking in the dayes of herod the great , ) yet then there should spring a rod out of the stemme of iesse , and a branch out of his roote , which should rayse the house of dauid ( now ruined ) vnto greater height than euer it had . by this rod or branch , the prophet vnderstands a man ; for hee termes him the rod or branch of iesse , ( who was dauids father : ) but a man , that should be better able to rule and feede the people of israel than dauid himselfe , the chiefe stemme of iesse , or salomon his sonne , or any other king of iudah had beene . the extraordinary gifts or qualifications , which the prophet fore-telleth that the spirit of the lord , which was to rest vpon him , would bestow vpon this rod of iesse , are such as can appertaine to none , saue onely to the messias himselfe , that is , to the lords anoynted , or him that was to be anoynted with the holy ghost . 55. the greatest offence which the iewes tooke at our sauiour , was that hee came not forth of bethlem the city of dauid , but from nazareth , a towne in galilee ; that his education was so meane , and his parentage so poore . now , this offence , the prophet isaias ( so they would haue vnderstood him ) had fully preuented , fore-telling that hee should grow vp as a rod out of the stemme of iesse , and as a branch out of his roote . this did truely fore-picture , that hee should bee of meaner parentage than dauid himselfe had beene , as being to spring out of the decayed stem or root of iesse . againe , the very word in the originall , [ netser ] signifying a rod , did picture out vnto vs , the very place wherein hee was to grow vp as a rod , vntill hee came to be declared vnto israel by the spirit of god descending vpon him . for the towne of nazareth hath its very name from the word heere vsed by the prophet isaias , [ netser ] and is as much in english , as the towne of rods or grafts . now , albeit iohn did not know this rod or branch of iesse , before hee came vnto him to be baptized , yet his very name , being iesvs , which is a sauiour , and the name of the place whence hee came , natzareth [ a towne of rods , ] could not but suggest thus much to iohn ; that seeing the holy ghost , or spirit of god was to descend vpon some one that came vnto his baptisme , and to rest vpon him ; there was none amongst all the multitudes , that came vnto him , in whom this prediction or signe which god had giuen him , could be so fulfilled , as in this iesus of nazareth : and thus certainely expecting , that the spirit of god would descend vpon him , he refused , as saint matthew telleth vs , to baptize him , saying ; i haue need to be baptized of thee , &c. now , this very signe which god gaue to iohn how to know him , was giuen before by the prophet isay , in the place fore-cited . for , in that he is termed a rod or branch , on which the spirit of the lord should rest , it is imported , that the maner of his resting should be as a bird or fowle doth vpō a stemme or branch . so that all which god in the signe giuen to iohn doth adde vnto the prophesie , is a distinct expression of the bird or fowle , in whose shape or bodily likenesse the spirit was to descend and rest vpon him ; and that was in the shape or bodily likenesse of a doue . so then iohn before our sauiours baptisme , had the testimony of the prophet , that the spirit of the lord would descend and rest vpon the man whom he then first knew onely by the name of iesus of nazareth , that is , of iesus the rod or branch of iesse . after our sauiours baptisme , he had this testimony or assurance of the prophet , and his own interpretation of it ( when our sauiour first came vnto him ) fully sealed and warranted by the euidence of his bodily senses , by the visible experiment of the holy ghost , descending in the likenesse of a doue , by the voyce which he heard from heauen , this is my beloued sonne , in whom i am well pleased . 56. that this prophesie of isaias hath speciall reference to the time of our sauiours baptisme , and to the kingdome of heauen , which iohn proclaimed , and into which his baptisme by water was as the doore or entrance ; the very ceremonie or solemnity of mens admission vnto it doe testifie : and so doe the effects and fruites of the spirits descending and resting vpon the rod or branch of iesse , which fruits and effects are in the same chapter at large described , and are of two sorts . the first sort concernes the rod or branch of iesse himselfe , and these are set foorth in the 11. chapter of isaias , vers . 3 , 4 , 5. the spirit of the lord ( saith the prophet ) shall make him of quicke vnderstanding in the feare of the lord , and he shall not iudge after the sight of his eyes , neither reproue after the hearing of his eares . but with righteousnes shall he iudge the poore , and reproue with equitie , for the meeke of the earth : and he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked . and righteousnesse shall be the girdle of his loynes , and faithfulnesse the girdle of his reines . all these are heroicall endowments or qualifications for gouerment of so great a kingdome , as the prophet foretold this rod of iesse or branch of dauid was to erect . and of these qualifications here mentioned , the best gifts which the lord bestowed on dauid , on saul , or salomon , or vpon other kings of iudah at their anoyntments or inaugurations , were but shadowes or prefigurations . now , the descending of the spirit of god here fore-told by the prophet , and resting vpon our sauiour , was his anoyntment and solemne inauguration or designement to his kingdome . not that he was instantly to enter into his kingdome of glory , or take possession of his heauenly inheritance , but for a time to expect such troubles and persecutions in the attainement of it , as his father dauid had suffered betweene the time wherein samuel had anoynted him king in his father iesses house at bethlem , and the time wherein hee was publikely anoynted king , after sauls death , in hebron . that our sauiours anoyntment or designement to be king and lord ouer israel , doth beare date from the time that he was baptized by iohn in iordane , saint peter testifies , acts 10. vers . 37 , 38. that word you know , which was published throughout all iudea , and began from galilee , after the baptisme which iohn preached : how god anoynted iesus of nazareth with the holy ghost and with power , who went about doing good and healing all that were oppressed of the diuell ; for god was with him . the voice which at his anointment was heard from heauen , did plainely and openly declare him to be that sonne of dauid , of whom alone it was truely fulfilled , which dauid by his spirit of prophefie had foretold , that god should be vnto him a father , and he should be vnto him a sonne . and vpon this declaration made at his baptisme , the diuell , vnto whom some scattered sound of it happely came , might collect that he was [ dei filius . ] the first memorable act his father dauid ( after samuel had anointed him ) did vndertake , was his conflict with goliah : and the first act this rod of iesse , after his anoyntment vndertaketh , was his encounter with satan in single combate . the other part of the fruites or concomitances of this our sauiours anoyntment by the holy ghost , is described at large in the 11. chapter of isaias , vers . 6 , 7 , 8 , 9. the wolfe also shall dwell with the lambe , and the leopard also shall lye downe with the kid : and the calfe and the young lyon , and the fatling together , and a little child shall leade them . and the cow and the beare shall feede , their young ones shall lye downe together : and the lion shall eate straw like the oxe . and the sucking child shall play on the hole of the aspe , and the weaned child shal put his hand on the cockatrice den . they shall not hurt nor destroy in all my holy mountaine : for the earth shall be full of the knowledge of the lord , as the waters couer the sea. the exact fulfilling of this prophesie in its literall sense , that is , according to the strict propriety of natiue or vnborrowed signification of words , [ credat iudaeus , ] let it bee expected by the vnbeleeuing iew , whose too much credulity to the letter hath brought forth an absolute infidelity concerning the mysteries of his saluation . but whilest he expects such a league and amity betwixt the creatures heere mentioned , as the words literally import , he plainely declares himselfe to be more cruell , more rancorous & vntamed , than the most rauenous beast , or most venemous creature heere mentioned . for , neither the sweet inuitation of our sauiour , nor all the good deeds which he wrought amongst this people whilest he liued on earth , nor the punishing hand of god , which hath bin alwayes heauy vpon them since his death , hath to this day wrought such a placable or reconcileable disposition toward vs gentiles , or toward their owne brethren which trust in christ , as they expect in the dayes of their messias , should be wrought in the wolfe towards the lambe , or in the aspe or cockatrice towards the child or sucking infant . we may take this amongst others , as a sure argument of our interest in the womans seede , in that this generation of vipers or serpents ( as iohn baptist termes them ) haue exercised the venemous enmitie of serpents against all that haue professed the name of christ since his death . but the greater their enmity is vnto the profession of christianity , or the longer it hath continued , the more strange and admirable will that reconciliation or agreement seeme , which the euangelist records to haue falne out at the time of our sauiours baptisme or anoyntment ; not only betweene the iew and the gentile , but between the pharisee and publicane , betweene the sadduce and the roman soldier , all of them communicating together in the solemnity or sacrament of baptisme . for many of euery sort here mentioned , were baptized 〈◊〉 in iordane , confessing their sinnes . this sudden and vnexpected obedience of all sorts vnto the summons of iohns calling to repentance , and the strange alteration which followed vpon the sacrament of baptisme and the repentance which iohn preached , aswell in the iew as in the gentile ; is the mystery of the new testament , which the prophet fore-pictures in the parable of the wolfe agreeing with the lamb , of the leopards reconciliation with the kid , and of the lions neere familaritie with the oxe or asse . the publicanes which before the preaching of baptisme and repentance by iohn , were as rauenous as the euening wolues , became as innocent as the lambe . the soldiers likewise which had bin formerly as fierce and cruell as the lyon , became as tame and gentle as the oxe or cow , and submitted their necks vnto the yoke of the gospell . such of the pha●ises likewise , as before their baptisme had beene as venemous as the aspe or cockatrice , did by the worthy receiuing of this baptisme , and the grace which god did giue them , become as mild and gentle , as the sucking infant or weaned child . 57. this i take to bee the true interpretation and natiue meaning , though not of these words which he vseth , yet of the prophet himselfe , and that which the holy ghost did purposely intend to expresse in the fore-cited place . but may not the prediction , though meerely , or for the most part ( as was obserued ) parabolical , haue some speciall reference to the daies of noah , wherein the like reconciliation of hostile & antipathizing natures , was literally and historically verefied and experienced ? yes doubtlesse , the signes of that old world , and the signes of the time wherein our sauiour was baptized , doe as exactly resemble the one the other , as the shape or image of the face in the glasse doth the picture that produceth it , or the picture doth the liue body which it represents . and besides the power of god , which is able to effect all things without secondary causes or meanes subordinate , we cannot imagine any other cause or reason that should moue the iew and gentile , the pharise & publican to cōmunicate together in iohns baptisme , beside that which moued the beasts of euery kind herementioned by the prophet , and others beside them , to hold better consort in noahs arke , or at their entrance into it , than they had done whilest they enioyed their naturall liberty in the fields and open ayre . the true reason of both these strange reconciliations & cōposals of these inbred fohoods , was that , which the great philosopher tels vs will vnite the deadliest enemies , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] . i. the sudden approch or ioynt apprehension of dread or danger alike common , and alike imminent to both . now the strange and vncouth dread of this vniuersall deluge , could not choose but compell all the land creatures to keepe the peace of nature before they entred noahs arke ; to forbeare the exercise of wonted hostility , whilest they were in it ; and to entertaine a generall truce whilest the deluge lasted . but what feare or dread of danger alike imminent to all , could the pharisee and publican , the sadduces and the heathen soldiers ioyntly apprehend , that might mooue them to like peace or consort during the time of iohns baptisme , or before hee was to baptize our sauiour ? the prophet malachy , to my apprehension , in the conclusion of his prophesie , intimateth some great plague or curse ready to fall either vpon the whole world , or at least vpon the land of iewry ; vnlesse it were preuented by such meanes as the floud might haue beene , or as the destruction of niniueh in the dayes of ionas was preuented ; that is , by humiliation and true repentance . and this humiliation of the people , or turning to the lord by true repentance , was to be wrought , as malachy speaketh , by the prophet eliah , that is , as you heard before , by iohn the baptist. the prophets words are these ; behold , i will send you eliah the prophet , before the comming of the great and dreadfull day of the lord. and he shall turne the heart of the fathers vnto the children , and the heart of the children vnto the fathers , lest i come and smite the earth with a curse . malac. 4. vers . 5 , 6. the best interpretation of this place is made by the angell gabriel , luk. 1. vers . 16 , 17. and many of the children of israel shall he turne to the lord their god. and hee shall goe before him in the spirit and power of elias , to turne the hearts of the fathers to the children , and the disobedient to the wisedome of the iust , to make ready a people prepared to the lord. vnlesse some competent multitude had beene thus prepared to entertaine the kingdome of grace , or the gospell , or christ iesus the king in their hearts , his first comming had beene as dreadfull to the whole land , as the vnworthy receiuing of his body and blood was to the corinthians , 1. cor. 11. god in his wisedome ( as some of the fathers very well obserue ) had so ordained , that the same element by which the old world ( besides noahs family ) were destroyed , should bee consecrated as an especiall meanes for preseruation of the new world . the baptisme of water which iohn administred , was as a renouation or ratification of the promise which god had made to noah : a visible signe , that god had freed the earth or land of iewry from that curse which malachy speaks of , and was withall a visible pledge or sacrament of a new blessing . whatsoeuer the curse or anger was , which hanged at this time ouer the peoples head , the doue which descended vpon our sauiour at his baptisme , did bring to this generation a more expresse release from it , and a more soueraigne pardon for all their sinnes , than noahs doue did bring of noahs and his families deliuerance from the curse of waters , or from the danger of the floud , when she came with an oliue branch in her mouth . now , inasmuch as iohns baptisme by water , was as the [ medius terminus , ] or as the way and passage betweene noahs arke , and that holy catholike church , which our sauiour christ was now to erect , whereof noahs arke , as you heard before , was the expre type ; it is no maruell if that which was literally fulfilled or verefied in the dayes of noah , were fulfilled according to its emblematicall importance or mysticall sense , in the dayes of iohn or at his baptisme . the congruity betweene noahs arke , and the holy catholike church , or new ierusalem which was now to descend from heauen , doth herein partly consist . first , not onely noah and his family , but the beasts as well cleane as vncleane which entred into the arke , were all preserued from bodily destruction : so , not onely the off-spring of abraham , ( which was pre-figured by noahs family ) nor such prosely●es onely of the gentiles , as were made visible members of the iewish church , which answered in proportion to the cleane beasts in noahs arke : ) but euen the worst sort of the gentiles , such as had most oppugned the children of abraham in their religion , so they will be admitted into the holy catholique church or mysticall body of christ , shall be as vndoubtedly preferued both in body and soule from the curse of hell-fire , as the vncleane beasts which entred into noahs arke were from the curse of waters . 58. that the admission of the heathens , which had been no proselytes of the iewish church before , into the catholique church now erected by christ , was prefigured by the vncleane beasts , is more than probable vnto vs from the vision which saint peter saw , acts 10. vers . 10 , 11 , 12 , 13 , 14 , 15 , 16. peter , after his prayer , became very hungry , and would haue eaten : but while they made readie , he fell into a trance , and saw heauen opened , and a certaine vessell descending vnto him , as it had beene a great sheete knit at the foure corners , and let downe to the earth : wherein were all manner of foure-footed beasts of the earth , and wilde beasts , and creeping things , and fowles of the ayre . and there came a voyce to him , rise , peter , kill , and eate . but peter said , not so , lord , for i haue neuer eaten any thing that is common or vncleane . and the voyce spake vnto him againe the second time , what god hath cleansed , that call not thou common . this was done thrice : and the vessell was receyued vp againe into heauen . the opening of heauen , and the letting downe of the vessell , wherein were all manner of beasts , as well vncleane as cleane , did signifie that the kingdome of heauen , or gates of the new ierusalem , were now set open to all beleeuers , and the way to true beliefe manifested to all , of what nation soeuer they were : the one as open , and the other as manifest to the italians or romanes , which neuer had beene proselytes ; as to the seed of abraham , or the proselytes which they had made . that matters of fact , or emblematicall representations by vision or apparences , are as truely doctrinall , as words vttered and vnderstood according to the literall sense ; wee neede no further proofe , than saint peters application of this vision , vers . 28. and hee said vnto them , ( vnto cornelius , and his italian friends and attendants ) ye know how that it is an vnlawfull thing for a man that is a iew , to keepe company or come vnto one of another nation : but god hath shewed mee ( not in expresse words , but by vision or representation emblematicall ) that i should not call any man common or vncleane . nor did peter in expresse termes or conceit , deem any man vnclean . onely hee had said , whether in expresse words or in thought onely , i haue neuer eaten any thing that is vncleane . yet , when answere was made , what god had cleansed , that call not thou common ; hee knew by the circumstances of the time , and by the tenor of cornelius his message vnto him , that god in this answer did not meane beasts or things edible , but men represented by vncleane beasts , whose vse the lord at this time had sanctified vnto his people , in token that men or nations before vncleane , were now capable of sanctification . the mystery included in this vision , was fulfilled in the baptisme with the holy ghost , and was prefigured by the admission as well of publicans & roman souldiers , as of pharises , iewes , or proselytes , vnto the baptisme of iohn . now , s. peters owne interpretation of this vision , will warrant our former interpretation of the prophet isay , cap. 11. vers . 6. as also , of most other places in this prophet , which , as you heard before , were to bee vnderstood , not according to the literall , plaine , and grammaticall signification of the words , but according to their poeticall or emblematicall importance . howbeit , when we affirme that the aforesaid prophesie , isay 11. vers . 6. was specially fulfilled , according to its poeticall , parabolicall , or emblematicall sense , we no way deny , that it might in part be verified or exemplified , according to the plaine , literall , or historicall signification of the words . certainely it was so verified in our sauiour , whilest hee remained , after his baptisme , in the wildernesse . and immediately ( after his baptisme ) the spirit driueth him into the wildernesse . and hee was there in the wildernesse fortie dayes tempted of satan , and was with the wilde beasts , and the angels ministred vnto him . mark. 1. ver . 12 , 13. wee doe not reade , that any wilde beast or noysome creature ( of which the wildernesse had plenty ) did eyther annoy our sauiour , or attempt any violence against him whilest hee was with them : wee doe not reade , that satan did euer tempt him to encounter with a lyon or a beare , as his father dauid had done , or to tread on serpents or scorpions , to see whether they would sting him or no ; because he saw by experience , that this iesus of nazareth had power ouer all these , and whatsoeuer other creature else that was at satans command . hee had seene that of the psalmist , psalm . 91. vers . 13. fulfilled in him : thou shalt tread vpon the lyon and adder , the young lyon and the dragon thou shalt trample vnder feete : yet he hoped , our sauiours confidence in the authoritie and power , which hee exercised ouer wilde beasts and venemous creatures in the wildernesse , might animate him to try another conclusion , which he thought had as faire and plausible premises in the scriptures to inferre it : then the deuill taketh him vp into the holy citie , and setteth him on a pinacle of the temple ; and saith vnto him , if thou be the sonne of god , cast thy selfe downe : for it is written , hee shall giue his angels charge concerning thee , and in their hands they shall be are thee vp , lest at any time thou dash thy foot against a stone * . where was it written that the angell should take charge of him , lest he should dash his foot against a stone ? in the very same place ( and in the words immediately going before ) wherin it was said that he should tread vpon the lyon and the adder , &c. the lyon , the adder , and other noysome creatures would euer and anon bee in his way , whilest his way was in the wildernesse : and to tread on them was no tempting of god. the angels of god in this case were to protect him : but to cast himselfe head-long from the pinacles of the temple , was no part of his way . the prophet had fore-told no such miraculous protection of him or his followers . for him to haue tryed this conclusion , had beene a tempting of god. this , and the like , were feates better beseeming simon magus , or others of satans schollers . for this reason , our sauiour after his resurrection , bequeatheth no such power or authority vnto his disciples : vnto whom notwithstanding he communicated the former power of treading vpon serpents , of conuersing with wild beasts or venemous creatures in such manner , as the fore-cited place , isay the 11. vers . 6 &c. according to the plaine , literall , and natiue signification of the words , importeth . i beheld satan ( saith our sauiour ) as lightning fall from heauen . behold , i giue vnto you power to tread on serpents and scorpions , and ouer all the power of the enemy : and nothing shall by any meanes hurt you . luke 10. vers . 18 , 19. this commission beeing first drawne about the time that this answere was returned vnto iohn by our sauiour , was more fully ratified vpon our sauiours resurrection , and ( as i take it ) before that time not put in execution by his apostles or disciples . thus much the literall meaning of saint markes words , chap. 16. v. 16 , 17 , 18. to my vnderstanding doth import he that beleeueth , and is baptized , shall be saued , but hee that beleeueth not , shall be damned . and these signes shall follow them that beleeue , in my name shall they cast out deuils , they shall speake with new tongues , they shall take vp serpents ; and if they drinke any deadly thing , it shall not hurt them : they shall lay hands on the sicke , and they shall recouer . he saith not , that they should leape downe from the pinacles of the temple , or from the tops of high towers , and not hurt themselues . 59. againe , i would not deny but that the forementioned prophesie , isay 40. 14. which was exactly fulfilled according to the literall allegory or emblematicall sense , might bee in part fulfilled according to the plaine , literall , and proper sense ; not at the time of iohns baptisme , but some yeeres before , yet after iohn was of age and experience to obserue the signes of the time , and their prognosticks . amongst other symptomes of that terrible earth-quake which ouerthrew twelue famous cities in asia , about the sixth or seuenth yeere of tiberius , * tacitus relateth this for one , [ sedisse immensos montes , visa in ardu● quae plana fuerint . ] the grammaticall sense of his words , so farre as they reach , is so exactly paralell to the plaine literall sense of isaias prophesie , that i cannot english them better , than by borrowing the english translation of the prophet : the logicall extent of whose words , is farre more ample than the others historicall relation . some valleyes , according to tacitus , were exalted , and some mighty hills were brought low . the prophet saith , euery valley shall bee exalted , and euery mountaine and hill shall be brought low . according to this logicall extent or vniuersalitie , this prophesie neither hath been , nor can bee fulfilled in its plaine , literall , and historicall sense . howbeit , this and the like visible wonders wrought by the hand of god , though answerable but in part to the plaine literall meaning of this prophet , were true and exact emblemes of that which the prophet principally meant , and which the mouth of the lord since hath spoken , whosoeuer exalteth himselfe , shall bee brought low , and euery one that humbleth him selfe , shall be exalted . luke 14. vers . 11. the exact accomplishment of this sentence , according to the vtmost extent of its vniuersality , is not to bee expected till the last day . howbeit , there was a true crisis of it exhibited at the baptisme of iohn , which was ( as saint luke telleth vs ) in the fifteenth yeere of tiberius . from that time the publicans and sinners were aduanced , and the children of abraham , which gloried in their birth-right , debased . poore fishermen became heads of the tribes of israel , greater men in the house of god , than moses and aaron had beene , whilest moses successors , the chiefe priests and doctors of the law , were infatuated , and became like salt without taste or sauour . of this miraculous change , the forementioned prodigies were ( as wee said before ) the types or emblemes . as mineralists vsually find some homogeneall earth or metall neerer * the day , as they vse to speake , which directs them vnto the metall or treasure which they seeke : so , before the exact accomplishment of diuers prophesies , god vsually giues his people a glimpse or hint by the signes of the time , by some reall euent or matter of fact , answerable in some measure to the plaine literall sense of the prophet , but true emblemes or more immediate prognosticks withall , of greater mysteries approching . that earth-quake which happened in iewry , whilest augustus caesar and anthony tryed their fortunes in that great and famous sea-fight at actium , was in part an accomplishment of the prophet haggai his literall meaning . chap. 2. vers . 6 , 7. yet once , it is a little while , and i will shake the heauens , and the earth and the sea , and the dry land. and i will shake all nations , &c. this shaking of the nations , and of the earth at that time , was a sure prognosticke of that mystery which the prophet in the verses following fore-telleth , to wit , that the glory of the latter temple should be greater than the glory of the former , and that the desire of all nations , who was the glory of both temples , the prince of that peace which god had promised to giue in ierusalem , was shortly to come . for about some twelue yeeres after , herod erects the temple a-new , and made it euen for externall pompe and ornament , more beautifull and glorious than salomons temple had beene ; that the king of glory and prince of peace , for whose entertainement ( though vnwitting to herod ) it was erected , might come vnto it , and fill it with glory . and within eighteene yeeres after herod began this worke , hee was presented in it , and acknowledged by simeon to be the light of the gentiles ( one desired of all the nations ) and the glory of his people israel . 60. the best commentary vpon the late-cited passage of the prophet haggai , is a passage parallel vnto it in the prophet malachy : i will shake all nations , saith haggai , chap. 2. vers . 7. and the desire of all nations shall come . who or what this desire of all nations should be , is not so expresly auouched by this prophet , but that some good christians of later yeeres haue questioned , whether this place were literally meant of christs comming to the second temple , or whether the glory with which haggai fore-telleth , the house of god should be filled , were the glory of the sonne of god incarnate . to preuent this captious criticisme , or to satisfie the cauill which carnall mindes might pretend for it ; the prophet malachy determines the quality of the person , and the place vnto which he was to come . behold , i will send my messenger , and he shall prepare the way before mee ; and the lord , whom yee seeke , shall suddenly come to his temple ; euen the messenger of the couenant , whom ye delight in : behold , he shall come , saith the lord of hosts . mal. 3. 1. but though his comming were to bee sudden , was it therefore to haue no certaine prognosticke ? or was it sudden only vnto such as neglected the presages of peace , or other signes of the time foretold by the prophet haggai , v. 7. i will shake all nations , &c. and in this place will i giue peace , saith the lord of hosts vers . 9 ? there is no motion in this inferiour world , but tends to rest , and the more vehement the motion is , so it be not vnnaturall and destructiue , the more pleasant is the rest which terminates it . this experiment in the course of nature , is the ground of the propheticall embleme . that vnusual shaking of sea and land , that extraordinary commotion of all nations , mustred to that terrible sea-fight betweene augustus caesar and anthony , and to the rest of the roman ciuill warres a little before , was but a prognosticke preamble to that happy and vnspeakeable peace which the prophet fore-told the lord would giue in his temple at ierusalē . this was that peace of god which passeth humā vnderstanding , which was to be diffused throughout the nations , when the son of righteousnes did arise , whose beames are cloathed with saluation , as the sun-beames are with light . some glimpse or flashes of this glorious peace , which was to issue out of ierusalem , ( the vision and fountaine of peace ) rome had by reflex , as the moone at the full hath its light from the sun. but as no man within that hemisphere wherein the moone shines in her full strength , looketh after the sunne that giues the light : so few or none , much delighted with the glory and splendour of rome , being then at full , did much looke after the sunne of righteousnesse , whose approach ( though in an opposite hemisphere ) the generall peace proclaimed at rome by the shutting of ianus his temple , did as certainely prognosticate , as the day-starre doth the sunnes arising . of this vniuersall peace , that generall taxe mentioned by saint luke , chap. 2. ver . 1. was one speciall consequent . now , this taxe was first decreed by augustus in spaine , within three or foure yeeres after the battel of actium . * and for this reason it is , that the church of spaine did anciently begin their computation of yeeres , not from our sauiours birth , as wee doe , but from the date of augustus his decree for the vniuersall taxe first enacted in spaine , though not put in execution till our sauiours birth , about some 26. yeeres after . so that of his birth , as well the earth-quake in iudaea , as the generall wars and the vniuersall peace which ensued , were infallible presages vnto all such as duely compared the signes of the time with the prophets prediction . thus much of those particular prophesies on which iohns faith , before he receiued this answere from our sauiour , was grounded . vnto which a little is to be added , concerning the peculiar signes of the time , which did accompany our sauiours baptisme . 61. it was a perpetuall law vnto the israelites , that as euery seuenth day was a day of rest vnto themselues , so euery seuenth yeere should be a yeere of rest vnto the ground . it was not in that yeere to bee tilled . now , at the end of euery seuenth yeere of sabbaths or rest , that is , after 49. yeeres ended , they were to haue the yeere of iubile . the yeere wherein iohn began to baptize and performe his ministery , was the seuenth sabbaticall yeere , a yeere most obseruable by the law ; but this law concerning the yeeres of sabbaths or of rest , as the moderne iewes themselues confesse , was but slenderly or not at all obserued by their forefathers after their returne from babylon . and for this sinne , amongst others , they haue had for a long time no land of their owne wherein to obserue it . the time of the yeere wherein iohn begun to enter vpon his office or ministery , as some * chronologers rightly gather , was in the beginning of september . in the beginning of which moneth , as you may reade , leuitic . 23. they were to obserue the feasts of trumpets , by which ceremony the other solemne feasts in the same moneth , as the feast of the atonement , and the feast of tabernacles were proclaimed . whether the iewes after their returne from captiuity , did obserue this solemnity , or neglect it , as they had done the yeeres of sabbaths , i well know not , and much it skilleth not . it sufficeth vs to obserue , that the mystery fore-signified by the ceremony or solemnity which the law commanded , was duely obserued and fulfilled by iohn : for he in the beginning of this moneth , began to lift vp his voice like a trumpet in the wildernesse , as the herauld or ambassadour of that god whom in all their solemne feasts , especially in these of the seuenth moneth , * the iewes did seeke , and whom they now might both haue seene and felt ; vnlesse they had beene worse than blind , vnlesse they had winckt with their eyes , and wilfully bereft themselues of their senses . now , to awake them out of this slumber , the same god whom they sought , being depriued of this his herauld or cryer by herods cruelty , proclaimed himselfe , as you may reade in the fore-cited place , ioh. 7. 37. to be that god or fountaine of life , whereto iohn by his baptisme did direct them : in the last day , that great day of the feast , ( to wit , the feast of tabernacles , in which feast iohns baptisme was most famous ) iesus stood and cryed , saying , if any man thirst , let him come vnto me and drinke . our blessed sauiour in this proclamation , acteth but that very part , which he had penned for himselfe : hee had dictated it to the prophet isaiah as hee was the wisedome and sonne of god ; by whose spirit the whole body of scriptures was written , to whom all the prophets and euangelists were but scribes or amanuenses . he now vttereth and acteth it with the voice and gesture of man. but what date doth the penning and writing of it beare ? god himselfe had thus inuited them , isay 55. vers . 1 , 2. ho euery one that thirsteth , come yee to the waters , and hee that hath no money : come ye , buy and eate , yea come , buy wine and milke without money , and without price . wherefore doe yee spend money for that which is not bread ? and your labour for that which satisfieth not ? hearken diligently v●to me , and eate yee that which is good , and let your soule delight it selfe in fatnesse . incline your eare , and come vnto mee : heare , and your soule shall liue , and i will make an euerlasting couenant with you , euen the sure mercies of dauid . but this proclamation of our sauiour fell out after iohns death , and was the last solemne inuitation which he made vnto the iewes at ierusalem ; of which by gods assistance , hereafter . another speciall signe of the time , by which iohns faith was confirmed , is from the circumstance of the time and place , wherein our sauiour was baptized by him . 62. i am not ignorant , that there hath beene an ancient tradition , especially in the westerne church , that our sauiour was baptized vpon the sixth of ianuary , which wee call the epiphany or the twelfth day . and the church of england , not willing to dissent from the romish church , saue onely in matters of great consequence , or in points wherein that church hath no shew of antiquity , retaineth in part the liturgy or seruice which that church had appointed for that day . so you may find the second lesson vsually read in our churches vpon that day , to bee the third chapter of saint lukes gospell , wherein the history of our sauiours baptisme is most expresly mētioned ; and at the end of the history concerning our sauiours baptisme , the second lesson appointed by our church for that day , doth end . but in a part of the liturgie to this day vsed in the romish church , to wit , in the antheme appointed for that very day , it is in expresse termes auouched ; [ hodie à ioanne in iordane christus baptizari voluit ; ] this day our sauiour pleased to be baptized of iohn in iordane . notwithstanding all this , iansenius that reuerend bishop of gant , a most learned and ingenuous interpreter of the soure euangelists , albeit hee dyed a member of the then visible romish church wherein hee liued , did not thinke himselfe bound to beleeue either the practice or tradition of that church , because in his iudgement it was not warantable by scripture , specially if they tooke the words before cited in the strict and literall sense . for beeing so taken , it contradicts the words of saint luke , chap. 3. ver . 23. and iesus himselfe ( when he was baptized of iohn ) began to be about thirty yeeres of age : or ( as he reades ) was almost thirtie yeeres of age , when he began to enter vpon his function : which beares date from the day of his baptisme . now if he had bin baptized vpon the sixt of ianuary , or the epiphany , he must needs haue beene either 13. dayes aboue 30. yeeres old , or but 13. dayes aboue 29. some romanists , acknowledging our sauiour to haue bin baptized before hee was 30. yeeres of age compleat , account his age from his conception , in respect whereof , hee was almost thirty , when hee was but some few dayes aboue 29. yeeres old , if wee account his age from his natiuity . others would haue him baptized in the 31. yeere of his age , accounting his age from his natiuity . for , suppose hee had beene baptized vpon the sixth of ianuary , after thirty yeers compleat , he might as truely be said to haue been then about thirtie yeeres , as if he had beene baptized some few dayes or weekes before he was thirtie . but the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it signifies about this or that time , doth vsually signifie rather short then ouer . and for this reason iansenius , although he poynt the originall , as the followers of this last opinion doe , yet liketh much better of epiphanius his opinion , who was an ancient writer , and a professed collector of ancient traditions or opinions ; and hee referreth the day of our sauiours baptisme vnto the seuenth of nouember . so doth learned chemnitius refer it to the feast of the encenia or purification of the temple . but some other chronologers of reformed churches , with more probability , referre the day of his baptisme vnto the tenth of september , which was the feast of the atonement . vpon this day the angell appeared vnto zacharias , whilest hee was burning incense in the holy place , and foretold the birth and conception of iohn baptist. 63. the consonancy of many types and signes of the time with this opinion , is very great and very pleasant . but if i should relate them all , you would happely say , they are but coniecturall , because not grounded vpon testimony of scripture . many of them i must confesse , are neither expressely foretold by any prophet , nor really fore-shaddowed or prefigured , for ought i knowe , by any reall euent or matter of fact , or by any solemnity commanded by the law of moses . yet one euent there is which followed immediately vpon our sauiours baptisme , so expressely related by three euangelists , that it doth necessarily argue some prefiguration or fore-shadowing in the law or bookes of moses : for so euery remarkeable euent or action which concernes our sauiour christ was fore-shaddowed . the euent wherof now i speake , was his leading into the wildernes by the spirit to be tempted by the diuell . so saith saint marke expressely ( what the others intimate . ) and immediately the spirit driueth him into the wildernesse . marke 1. 12. now the end of his going or being led thither ( though few interpreters haue obserued it ) was , to fulfill the mystery fore-signified by the scape-goate , which vpon the day of atonement , as we reade , leuit. 16. 21. was to be led by the hand of a fit man into the wildernesse , after aaron or his successour the high-priest had layde his hands vpon his head , and confessed ouer him all the iniquities of israel , and all the transgressions , and all their sinnes , putting them ( as the text saith , ) vpon the head of the goate . now , as it is euident out of scripture , that our sauiour christ was crucified at the time , that the paschall lambe was killed ; to the end the world might take notice , that hee was the lambe of god , whose sacrifice the paschall lambe did prefigure ; so by a certaine analogie of faith , wee may rightly gather that our sauiour was led into the wildernesse by the spirit , vpon the same day , that the scape-goat was by the prescript of moses law to be led thither ; to the end that iohn , and such as were present , might beleeue and acknowledge , that the mystery fore-shaddowed by the legall ceremony of the scape-goate , was fulfilled in this iesus of nazareth , whom they had seene and known baptized of iohn . wherefore , in as much as it is euident out of scripture , that the scape goate was to bee led into the wildernesse vpon the feast-day of the atonement , and inasmuch as our sauiour was led into the wildernesse , immediately after he was baptized ; the conclusion will directly follow , that our sauiour was baptized vpon the feast of the atonement , which was the tenth of september . so that iohn , by this account , was a quarter of a yeere aboue thirty , and declining towards the wane , and our sauiour growing vp into his full age , beeing a quarter vnder thirty , when hee was baptized of iohn . the end of our sauiours going into the wildernesse , was ( as you heard before ) to bee tempted of the diuell ; and amongst other meanes , to be tempted especially by fasting . this temptation doubtlesse did not befall him for his owne sake , but that hee might fully expiate the sinnes commited by the israelites in the wildernesse , from whose curse their posterity was not acquitted , vntill hee which was prefigured by the scape-goate , had really and bodily vndergone the burthen of it , as the scape-goate in shaddow or ceremony onely had done . one speciall end of his going vpon this day into the wildernesse , was , to carry thither the sinnes of all that came vnto iohns baptisme . for , as many as were baptized by iohn , confessed their sinnes . and if iohn did not , no question but he , who was to accomplish as well that which was fore-shaddowed by aaron , as by the scape-goate , did put all the sinnes , which had beene confessed to iohn , or to god in iohns presence , vpon himselfe , as aaron did put all the iniquities of the children of israel , and all their transgressions ( beeing first confessed ) vpon the head of the goate , before hee sent him into the wildernesse . leuit. 16. vers . 21. where wee are by the way to note , that this people did alwayes with their owne sinnes solemnely confesse the sinnes of their fore-fathers . the especiall sinnes which the israelites had committed in the wildernesse , were their tempting of god , saying , is the lord amongst vs or no ? and their rebellious murmuring against god , and his seruant moses , in their grieuance of hunger and thirst , or in their intemperate longings after their aegyptian dyet . for this sinne they were stung with fiery serpents ; the reliques or off-springs of their first parents curse , whom the old serpent had feduced and made subiect to annoyance by the venemous creatures . and this sinne was remarkably and fully expiated by our sauiours fasting forty dayes and forty nights in the wildernesse , and by his vanquishing the tempter himselfe the olde serpent in this temptation ( as we say ) at his owne weapon . for at this time hee escaped the malice of the deuill ; the powers of darknesse had no power ouer him . and this was prefigured by the scape-goate , which beeing led into the wildernesse , was to be let goe by the man that led him . 64. probable it is , that iohn baptist from his obseruance , how exactly our sauiour had fulfilled the type of the scape-goate , did ( vpon his returne from the wildernesse ) pre-collect or prognosticate , that hee should as exactly fulfill the type or mystery of the paschall lambe , and hence proclaimes him to be that lambe of god which was to take away the sinnes of the world , more than three yeeres before our sauiours apostles or disciples did know the meaning of this mystery , or the congruitie betweene the shaddow and the body . it is remarkeably said by our apostle , that our sauiour is the body whereof legall ceremonies were the shaddowes . but you must vnderstand a body so heterogeneall and compleat , that no one or few legall ceremonies could perfectly fore-shaddow it . but as the ceremonies were many and almost infinite ; so euery one did fore-shaddow some part or piece of this compleat body ; no remarkeable part of it , that is , no speciall euent or action which concerned our sauiour christ , but was fore-shaddowed by some or other legall ceremony . as his leading into the wildernesse vpon the day of the atonement , was fore-shaddowed by the ceremony of the scape-goate ; so his baptisme vpon the same day , was as expresly fore-shaddowed or prefigured , as any euent concerning him , eyther was or could be , by the legall ceremony , which aaron , or his successour the high-priest , were to obserue vpon the same day , to wit , vpon the feast of the atonement : and aaron shall come into the tabernacle of the congregation , and shall put off the linnen garments which hee put on , when hee went into the holy place , and shall leaue them there . and hee shall wash his flesh with water in the holy place , and put on his garments , and come forth , and offer his burnt offring , and the burnt offring of the people , and make an atonement for himselfe , and for the people . leuit. 16. ver . 23 , 24. aaron was to wash his body in the holy place , as standing in neede of legall sanctification from it : so vnable was hee to sanctifie himselfe or it . our sauiours body was washed in iordan , and by his bodily presence sanctified both the water and the place , yea heauen it selfe , or that heauenly mansion , whereof the aaronical holy place was but a shaddow , was now purified by our sauiours baptisme , as it was afterwards to be cleansed and sanctified by his bloud . betweene the circumstance of the time when , and the circumstance of the place wherein our sauiour was baptized , the confort is sweet . 65. our sauiour was baptized by iohn at bethabera beyond iordane , as is euident from saint iohn the euangelist , chap. 1. vers . 28. this was the place ( as the name imports ) where the israelites vnder the conduct of ioshua or iesus the sonne of nun , first entred into the land of canaan , the land of their promised rest . and in token that this was the land which god had promised vnto abraham , and that this was the time and place wherein god did tender performance of his promise vnto abraham and his seede , so farre as it concerned the blessing or inheritance temporall ; the riuer of iordane in that very season wherin it was accustomed to ouer-flow his bancks , did diuide it selfe , and retract the streame , to giue the seede of abraham as safe and dry a passage into the land of canaan , as the red sea had giuen them ou● of aegypt . the reason why iesus the sonne of god would bee baptized at this place , rather then at any other , and the reason why the heauens did open ouer him being in this place baptized , was to shew , that hee was the iesus which was to conduct them into their rest indeed , into that land , wherof the land of canaan was but the mappe ; that he was the man in whom gods promise vnto abraham performed in part by iesus the sonne of nun , was to be finally accomplished . the opening of the heauens , and the emission of that voice from gods presence , this is my beloued sonne , in whom i am well pleased , was a full and satisfactory answere vnto all the prayers which the high-prists did annually make , when they went into the most holy place . but in what sort iesus the sonne of nun , or that other iesus the sonne of iosedech did fore-shaddow the son of god , will come into more particular consideration in a fitter place . thus far of the prophesies on which iohn baptists beliefe or warrant for baptizing was grounded , and of the signes of the time expounding the meaning of these prophesies vnto him , or his attentiue auditors before his imprisonment . the third branch of the second member . the consonancy betweene those scriptures whereunto our sauiour in this answer referreth iohn , and the former prophesies on which iohns faith was grounded , with the congruity of time and other circumstances or occurrences , which vnfold their meaning . iisdem alimur ex quibus constituimur : as euery thing 's first breeding or beginning hath beene , such commonly is the manner of its nourishment or feeding . bodies or creatures meerely vegetable , as trees , plants , herbes , corne , grasse , and the like , seeke after no other nutriment than the iuyce or moysture of the fatned earth , with which kinde of nutriment creatures indued with sense cannot thriue or prosper . the meanest food that can giue satisfaction to the meanest of them , is vegetable , as grasse , corne , herbes , or other fruits of the fields or trees . some kinde of creatures indued with sense there be , which must bee nourished with others of the same , but of inferiour kinde . as the lyon will not feed on straw with the oxe or asse , but feedeth on these and other like creatures consisting of flesh and bloud , as these doe on vegetables . so that there bee almost as many seuerall sorts of nutriment or feeding , as there bee seuerall or distinct kindes of creatures nourished and fed . and not so onely , but euen creatures of the same kinde haue their variety of nutriment . though all receiue their nutriment from the fatnesse of the earth , yet is not euery vegetable alike content with euery soyle . hîc segetes , illic veniunt foelicius vuae . some soyles yeeld plentifull nutriment to vines or plants , but are not so kinde nurses vnto corne or herbes . some kinde of mould is good for corne , not altogether so good for grasse . and in the same mould wherein rie or oates grow vp and prosper , wheate or barly thriue not so well . now , albeit god allowed greater variety of food or nourishment to mankinde , than to all other kindes of creatures besides ; ( for most creatures vegetable , or such as feed on vegetables , are giuen by expresse charter vnto man for food : ) yet wee see by experience , that some men either by peculiar constitution of body , or by long accustoming themselues vnto some special kind of food , are more delighted & like better with that , than with any other . and albeit a man by ill dyet , whereunto hee hath beene long accustomed , shall contract any disease or distemperature ; yet a skilfull physician will be as careful to giue some contentment vnto custome , as to correct the present distemper . the vse or end of all nutriment , in what body soeuer , is to continue life and health , and to augment strength . and our seuerall refections should bee as so many seuerall inuitations or entertainements of the soule or spirit of life , that it would be pleased to reside where now it doth , vntill god prouide it of a better residence . now , as euery vegetable or sensitiue body liueth by its soule , so the reasonable soule of man liueth by faith . the first originall or seed of faith , is the word of god. the onely nutriment of faith , or of the soule which seekes to liue by faith , is experiment or obseruation of euents , whether in our selues or without vs , answerable to the word of god , from which faith had its first seeds or beginning . againe , as euery man is most bound to obserue those rules of scripture , which most concerne himselfe or his profession : so those experiences or tastes of gods blessings which sute best with his peculiar kinde of life , yeeld best nutriment vnto faith once begotten . euery mans growth in faith is then most firme and solid , when it proceedeth from a perfect growth in those scriptures from which it took first roote , and from whose experienced truth it was formerly nourished and increased . 67. seeing then iohns faith in iesus of nazareth , as in the messias then reuealed , did spring from gods word vttered by isaias the prophet , as from its first root , and had been nourished by sensible experiments and manifest signes of the time , answerable to the prophet isaias predictions concerning iohns office : for this reason it is , that our sauiour , who best knew what answere would be most fitting and most satisfactory to iohns demand , returneth him no other answere than you often haue heard read vnto you ; the blinde receiue their sight , the halt goe , &c. the summe of the answer is a brief rehearsall of the various miracles which our sauiour had lately wrought and continued to worke , when iohns disciples came vnto him . now , all the miracles here recited , are but so many sensible experiments of those predictions , wherin iohns faith concerning the discharge of his office was first grounded ; experiments of the very selfe-same kinde , by which his former faith had been nourished and confirmed . such experiments they are as could not but strengthen his faith , although it had beene weakned by doubt or distrust : experiments in themselues able to reuiue his faith , although it had bin more than halfe stifeled by despaire . 68. the speciall places of the prophet isay , by which iohn was directed in the execution of his office of preaching repentance or baptizing , and whereon his faith or beliefe of the messias which was to come was grounded , haue beene alledged and expounded to you before . they were for the most part such as did fore-tell strange wonders to bee wrought in the desart , as the bursting out of waters in dry places , turning of valleyes into mountaines , planting of the wildernesse with pleasant trees . all which predictions were onely or especially to be fulfilled in their allegoricall or parabolicall sense , that is , in the strange alterations of mens affections and dispositions , which did follow vpon iohns baptisme , yet not wrought by iohn , but by him that came after him , which was to baptize with the holy ghost and with fire . iohn , before his imprisonment , had seene good fruits of his baptisme and preaching of repentance , hee had seene the holy ghost likewise descend in miraculous manner vpon our sauiour , whereby he knew him to be the anoynted of the lord , and that righteous branch of dauid , which was to accomplish whatsoeuer the prophet isay , or iohn out of him , had foretold . but as for miracles , iohn himselfe wrought none before his imprisonment , nor had he seen or heard our sauiour work any . as indeed hee did worke no miracles , besides the turning of water into wine at the marriage feast at cana in galilee , which ( as saint iohn the euangelist ●elleth vs ) was the beginning of miracles , or as a proofe or assay of his ability to worke miracles when his houre was come ; which was not , till iohn was imprisoned . but immediately after herod had imprisoned iohn , our sauiour left iudea and went into galilee ; where , by gods appointment , the kingdome of heauen , whose approach iohn at his baptisme had fore-told , was to bee proclaimed and established . the matter of fact , to wit , his going into galilee vpon iohns imprisonment , is expressely related by saint iohn , cap. 4. vers . 1 , 2 , 3. when therefore the lord knew how the pharises had heard , that iesus made and baptized moe disciples than iohn , ( though iesus himselfe baptized not , but his disciples ) he left iudaea , and departed againe into galilee : not so much for feare of the iewes , as to accomplish that , for which he was sent into the world . the end of his going into galilee at this time , after iohn had performed his office of baptizing , and was now to decrease , is more expressely noted by saint matthew , chap. 4. vers . 11 , 12 , 13 , 14 , 15 , 16. then the diuell leaueth him , a●d behold , angels came and ministred vnto him . now when iesus had heard , that iohn was cast into prison , hee departed into galilee . and leauing nazareth , hee came and dwelt in capernaum , which is vpon the sea-coast , in the borders of zabulon and napthaly : that it might be fulfilled , which was spoken by isaias the prophet , saying , the land of zabulon , and the land of napthaly , by the way of the sea beyond iordane , galilee of the gentiles : the people which sate in darknesse , saw great light , and to them which sate in the region and shaddow of death , light is sprung vp . in particular to shew you the whole manner how this prophesie was fulfilled by our sauiours going out of iudaea into galilee , by his leauing nazareth , and repairing to capernaum , would require a longer discourse than is fitting for the pulpit . some touch of it , perhaps i shall giue you in the conclusion of our sauiours answere to iohn , as it concernes the first place of isay , whereto he referreth him . that which i would now haue you to obserue out of the euangelist saint matthew , is this : first , that this prophesie was fulfilled in our sauiours promulgation of the gospell in those places . secondly , albeit our sauiour was anoynted king of iudah , and inaugurated to the kingdome of heauen at his baptisme ; yet hee did not take actuall possession of his kingdome , or giue lawes vnto his subiects , he did not fully exercise his regall authority ouer satan and the vncleane spirits his angels , nor establish the kingdome of grace by signes or wonders , vntill the time of iohns imprisonment . thus much is euident from the words of saint matthew , chap. 4. vers . 17. from that time ( to wit , from iohns imprisonment ) iesus began to preach , & to say , repent , for the kingdome of heauen is at hand . from the same time he did choose his twelue apostles , and gaue authority to them and to the seuentie disciples to preach the kingdome , to heale all manner of diseases , and to deliuer the people from the tyranny of satan . from the same time our sauiour began to make that excellent sermon vpon the mount , whereof you may reade , matth. 5 , & 6. which is the fundamentall charter , by which the kingdome of heauen heere on earth is established . now , albeit iohn did worke no miracles himselfe , nor had seene our sauiur worke any before his imprisonment ; yet hee had ingaged his credit and reputation with the people , ( who tooke him for no lesse than a prophet , ) that iesus of nazareth , whom he baptized in iordane , should worke such miracles as isaias the prophet had foretold the rod or branch of iesse should worke ; and accomplish all , which the said prophet had foretold should ensue vpon the voice crying in the wildernesse . that iohn had thus far ingaged himselfe for winning reputation to his lord and master , is euident from the fruites or effects of this his ingagement , manifested in the people . iohn 10. v. 39 , 40 , 41 , 42. after our sauiour had escaped out of the hands of the iewes , hee went away againe beyond iordane , into the place where iohn at first baptized , and there hee abode . and many resorted vnto him , and said ; iohn did no miracle , but all things that iohn spake of this man , were true . and many beleeued on him there . now , albeit iohn , after hee had seene the holy ghost descend vpon our sauiour , did neuer doubt whether he was the promised messias or no : yet what greater comfort or satisfaction could iohn receiue being now imprisoned , than to haue an acquittance from his former ingagement for our sauiour , sealed by such visible and sensible euents as are heere related , and solemnly acknowledged and deliuered by him for whom iohn stood ingaged , who had fully discharged whatsoeuer iohn had promised on his behalfe ? that this answer of our sauiour did really discharge iohn of his former ingagement , and fully acquit him from all suspition of collusion or compact with iesus of nazareth , whom he baptized , and proclaimed to be the messias ; might easily haue appeared to the most malicious iewe then liuing , that would but haue compared the miracles heere related , with the predictions of the prophet isay , laying both of them to heart , and weighing them with the circumstances of the seuerall times . the testimonies are two . the first prediction of the prophet isay , whereto our sauiour in this answere referreth iohn , and all such as should seeke satisfaction from him , is , isay 35. but especially , vers . 3 , 4 , 5 , 6 , 7. strengthen yee the weake hands , and confirme the feeble knees . say to them that are of a fearefull heart , bee strong , feare not : behold , your god will come with ve●igeance , euen god with a recompence , he will come and saue you . then the eyes of the blind shall be opened , and the eares of the deafe shall bee vnstopped . then shall the lame man leape as an hart , and the tongue of the dumbe shall sing : for in the wildernesse shall waters breake out , and streames in the desart . and the parched ground shall become a poole , and the thirstie land springs of water : in the habitation of dragons , where each lay , shall bee grasse , with reedes and rushes . 69. the testimonies before cited out of isay , albeit they were abundantly sufficient to beget faith in iohn himselfe , and others that did vnpartially consider and compare them with the signes of the time and other circumstances , of which you haue heard : yet were they not so apt or effectuall to conuince the froward and partiall hearers , as this last cited testimony was , and is . against the former places , and the expositions which iohn made of them to himselfe and to his disciples , pride & malice or fretting iealousie might haue made these or the like exceptions , plausible enough to discontented minds , or to men possessed with a preiudicate opiniō either of iohn , or of iesus of nazareth , whom iohn proclaimed for the messias . thus might such men as i now spake of , haue obiected . it is true which iohn alledgeth for his commission out of isay , that there shall a voice be heard crying in the wildernesse , to prepare the wayes of the messias whom wee expect ; that the lord will worke strange wonders in the desart , vpon the messias his declaration vnto israel . but , who shall assure vs , that this iohn is to be the cryer or herald , which isay fore-told should vsher the messias into his kingdome ; or that this iesus whom he proclaimeth , should bee the branch of iesse , the sonne of dauid , and that christ or anoynted of the lord , whom wee expect ? the prophet doth not so plainely describe the voyce of one crying in the wildernesse , either by name , by parentage , or by dwelling ; but that it is possible for some other man to come after iohn , which may haue better right to that office , which hee takes vpon him , than , for ought that yet appeares , he hath . it is no miracle for a man of better note than iohn is , to pretend or counterfet such reuelations or expositions of the prophets , as hee maketh shew of : for as yet hee hath giuen vs no reall proofe of his extraordinary calling , by any euident miracle or vndo●bred wonder ; & without some apparent miracle , his testimony of himselfe or of iesus of nazareth is not concludent . nor do we in thus saying , any way question the truth of isaiahs predictions ; but onely whether this man which takes vpon him to be a cryer in the wildernes , be the very man whom isay meant in the prophesie alledged by iohn , or no. what if many of such as repaired to this iohn in the wildernes , haue , vpō his baptisme & the doctrine of repentance which he taught , become new men , nothing like to the men they had beene ? what if some of them , beeing before more barren than the bramble , haue since his baptisme shewed themselues more fruitfull then the fig-tree or the oliue ? what if others , of men more rauenous then wolues , haue become as moderate in their desires , and as harmlesse in their actions as the silly lambe ? what if others , heeretofore as fierce and cruell as the leopard and the lyon , are now become ( to most mens seeming ) as tame and gentle as the oxe , the asse , or other like domesticke creature ? what if th●rs , heeretofore noted to bee as venemous as the aspe or cochatrice , haue now gotten an opinion in 〈…〉 ( since they were disciplined by iohn ) for 〈…〉 and placable , as the sucking infant or the new wearned child ? yet who knows whether this se●●●ing sanctity or change of minde may not bee counterferted or pretended only ? or whether these men may not within short space returne againe vnto their former temper , and appeare in their in-bred natiue likenesse ? 70. these and the like exceptions might malice , pride , enuious icalousie , or preiud●ca●e opinions haue made , with some colour of probability , vnto men offended with iohn baptists person ; specially , if they had made them immediately after hee began to baptize . and it would haue beene an hard taske for iohn to haue refused the obiections , or conuinced the obiectors , out of the testimonies of the prophet isay before cited . but now that pride and malice it selfe might see the blinde restored vnto their perfect sight , the lame vnto their right vse of limbes ; now , that men ( happely ) heretofore offended with iohn baptists person or our sauiours , might perfectly know , such as they had formerly knowne to be altogether truely dea●e , to be as well able to heare as to bee heard : in that they might heare such as wer● perfectly dumbe , to speake distinctly ; in that they might see lare nastie and ●othsome leapers become as cleane and comely of body as themselues : nor pride , nor malice it selfe ( so they would suffer themselues to be throughly informed these matters of fact ) could mo●e any question whether these and the like were the very men or ●o , whom isay the prophet meant in the prophe●●● last cited chap. 35. and being once truely informed in matters of fact , to wit , [ that these miracles were truely wrought , and wrought by that iesus of nazareth , whom iohn proclaimed to be the messias , ] they could not question whether the same god , which had sent isaias the prophet to foretell these strange wonders , had not also seat this iesus of nazareth to accomplish that in deed and truth , which isaias had fore-told , and which was in part fore-shaddowed in the dayes of ezechtah and the prophet isay. for , albeit the malicious pharises or other iewes , whom god had giuen ouer to a reprobate sense , might haue calumniated our sauiour , as if he had wrought these miracles heere mentioned , by the power of satan , as they said sometimes that he did cast out diuels by the power of beelzebub prince of diuels ; yet could not calumnie , nor malice it selfe , entertaine a suspicious thought , that the prophet isay should foretell the working of these miracles by the sprit of iyes or of satan . for isaias plainely affirmeth , that their god should bring this saluation which hee promiseth . of which saluation the miracles wrought in my text , are the vndoubted pledges , or rather the first beginnings . so it is said , * then the eyes of the blind shall bee opened . this word [ then ] presupposeth a time when those miracles should be wrought : and this time was , when god should come to saue his people . god did often saue his people : but it is one thing for god to saue his people , and another , that god should come to saue his people . it is one thing that god should come to saue his people , another , that god the auenger , that god the recompencer or rewarder , [ their god in speciall , ] should come to saue them . yet are all these branches emphatically contained in the literall sense or grammaticall construction of the former words : behold , your god will come with vengeance , euen god with a recompence , he will come and saue you . isay 35. vers . 4. this argueth a speciall manner , and an extraordinary measure of saluation . in briefe , the summe or extract of the whole chapter is this . the miraculous alterations in the wildernesse , as of waters breaking out , &c. mentioned in the beginning of this chapter , ( elsewhere so often inculcated by the prophet , and fulfilled vpon iohns baptisme , ) were sure prognosticks or presages of gods comming to saue his people : and the particular miracles fore-told , vers . 4. & now wrought by our sauiour , were infallible signes or demonstrations from the effect , that the lord , whose wayes the cryer in the wildernesse was sent to prepare ( that very god of whom isaias heere speakes ) was come in person to saue his people . and it is probable , that iohns question , art thou hee that should come , & c ? had peculiar reference vnto this place ; at least , our sauiours referring him to this place , would giue him full satisfaction that hee was to expect no other to come . 71. besides the euident fulfilling of this prophesie , beyond the vtmost extent of its plaine grammaticall sense ; the signes and circumstances of the time would much auaile iohn , or others then better acquainted with the histories or customes of the iewish nations , than now wee are . concerning the circumstances of the times wherein isaias vttered this prophesie , thus much in generall is vndoubtedly true . the reuelation or prophesie was first conceyued or vttred by isaias , at that very time , wherein sennacherib king of assyria had layde the land of iudah waste , and put ierusalem vnto that great distresse , whereof you may reade 36. chapter of this prophesie , as also in the eighteenth and nineteenth of the second booke of kings : which desolation and distresse , as also the deliuerance from it , the same prophet isaias had fore-told , as you may read isa. 8 , 9 , and 10. chap●ers , and the latter part of the seuenth chapter . the history of sennacheribs attempt against ierusalem , with his mighty ouer-throw , and of ezechias sicknesse and recouery , ar● inserted at large between the 35. and 40. chapters of this prophet , not through negligence of the collectors or compilers of these sacred volumes , but by the speciall direction of the holy spirit , to the end , that the reader might compare the historicall euents with the propheticall predictions , and their euangelical accomplishments with the historicall euents or portendments . that these prophesies of isaias in particular , although literally and historically verified in the dayes of hezekiah , did in the opinion of the ancient iewes portend or prefigure some greater mysteries to be accomplished in latter ages , wee need no further testimony than that of the sonne of sirach . chap. 48. vers . 21 , 22 , 23 , 24 , 25. hee smote the hoast of the assyrians , and his angell destroyed them . for ezechias had done the thing that pleased the lord , and was strong in the wayes of dauid his father , as isay the prophet , who was great and faithfull in his vision , had commanded him . in his time the sunne went backward , and hee lengthned the kings life . hee saw by an excellent spirit , what should come to passe at last , and hee comforted them that mourned in sion . he shewed what should come to passe for euer , and secret things or euer they came . 71. that blasphemous message , which sennacherib sent to hezekiah by rabshakeh his generall , hapned in the beginning of the seuenth sabbaticall yeere : and hezekiah and his peoples delmerance ( by sennacheribs ouer-throw ) was accomplished in the yeere following , which was the yeere of iubile . thus much ●he lirerall sense and meaning of the signe which the propher isay gaue to hezekiah , doth ( to my apprehension ) directly import . isay 37. vers . 30. this shall bee a signe vnto thee , ye shall eate this yeere such as groweth of it selse ; ( this was the expresse law of the sabbaticall or seuenth yeere , as you may reade , leuit. 25. vers . 3 , 4 , 5 , 6 ) and the second yeere that which springeth of the same . this is the expresse law of the yeere of iabile , which did alwayes immediately follow the seuenth sabbaticall yeere , as you may reade , leuit. 25. vers . 11 , 12. a iubile shall that fiftieth yeere be vnto you : yee shall not sow , neyther reap : that which groweth of it selfe in it , nor gather the grapes in it of thy vineyard . for it is the iubile , it shall bee holy vnto you : yee shall eate the increase thereof out of the field . how well or ill , this people at other times did practise this precept , whilest they liued vnder kings which were of the race of dauid , i now inquire not . the lord at this time had inforced them to make a vertue of necessitie , and to rely mecrely vpon his extraordinary blessing vpon their fields and vineyards ( specially such as were within their walled cities ) without their owne labour or husbandry , eyther in sowing , planting or reaping ; in all which , although they had bin disposed to breake the law of the iubile , yet the enemy had preuented them . howbeit , at the end of two yeeres , the lord had promised deliuerance from the present siege and feare of their potent enemy , as it followeth in the prophet , and in the third yeere sow yee and reape , and plant vineyards , and eate the fruit thereof . this signe * was a signe of a couenant betweene god and them : a pledge or earnest , that if they performed the precept of the law concerning the iubile and sabbaticall yere : he would performe the thing signified by the ceremony of the i●bile , that is , ioyfull deliuerance from the oppressor . this extraordinary blessing of god vpon their plants and vineyards , during the time of the siege , was a signe or pledge of gods extraordinary blessings vpon the besieged , as well prince as people , after the siege was broken vp , and the mighty army of the assyrians destroyed and scattered . for so it followeth in the prophet . vers . 31 , 32. and the remnant that is escaped of the house of iudah , shall againe take roote downeward , and beare fruit vpward . for out of ierusalem shall goe forth a remnant , and they that escape out of mount sion : the zeale of the lord of hoasts shall doe this . 73. what question soeuer some curious chronologer may moue concerning the computation of time , as whether this deliuerance did precisely fall out in the yeere of iubile by the law appoynted , or in some yere substituted in lieu of the iubile before neglected : sure i am , that whatsoeuer this yeere of their deliuerance did want of the legall forme , was abundantly supplyed in the reality or substance of the yeere of iubile . no seruant throughout all the land of iewry did euer reioyce more at the approch of any yeere of iubile , than all the free-men and masters in ierusalem , than all the princes and nobles of iudah , than the king himselfe did reioyce at their deliuerance from the yoke of the assyrian , whose ouerthrow the prophet compareth vnto the ouerthrow of pharaoh , * isay 10. vers . 26 , 27. and the lord of hoasts shall stirre vp a scourge for him , according to the slaughter of midian at the rocke of oreb , and as his rod was vpon the sea , so shall hee lift it vp after the manner of egypt . and it shall come to passe in that day , that his burthen shall bee taken away from off thy shoulder , and his yoke from thy necke , and the yoke shall bee destroyed , because of the anoynting . of this strange deliuerance from sennacherib , the strange birth of the emanuel mentioned , isay 7. 14. and of the childe likewise mentioned , isay 8. 1. ( whether that were the same or some other ) were pledges or signes vnto this people . so was the deliuerance of hezekiah and his people , a type or shaddow of a greater deliuerance from a greater enemy in the dayes of the messias , and all the ioy which was conceiued vpon the destruction of sennacheribs army , was but a picture of that ioy which this people was to expect vpon the anoyntment of their messias , as may appeare from the ninth of isay , vers . 3 , 4 , 5 , 6. thou hast multiplyed the nation , and not increased the ioy , ( or as the latter english hath it , to him thou hast increased the ioy , or perhaps it may be rendred , hast thou not increased the ioy ? ) they ioy before thee , according to the ioy in haruest , and as men reioyce when they diuide the spoyle . for thou hast broken the yoke of his burden , and the staffe of his shoulder , the rodde of his oppressor , as in the day of midian . for euery battell of the warriour is with confused noyse , and garments rolled in bloud ; but this shall be with burning and fuell of fire . for vnto vs a childe is borne , vnto vs a son is giuen , &c. 74. nothing more vsuall with gods prophets , than to prefixe denunciations of woe and misery to prophesies of comfort : and to make the experienced accomplishment of woes fore-told , the infallible auouchers of insuing ioyes . to omit other instances or exemplifications of this obseruation , else-where handled , the connexion of the fortieth chapter of isay ( whence iohns commission for baptizing with water was deriued ) with that dolefull prediction , isay the thirty ninth , vers . 7. is remarkeable . so is the connexion of the ninth chapter of the same prophet with the eighth , especially if wee set the full poynt in the hebrew where saint ieremy found it , and where arias montanus in the great bible hath placed it . for so the first words of the ninth chapter , according to our present english , should bee the latter end of the eighth chapter , and should be rendred thus : there shall be no flight , no hope of escape from the straights or anguish that besets him . and according to this reading , the former prophesie of woe and misery should heere end . after which the prophesie of ioy and comfort doth immediately ensue in the beginning of the ninth chapter , to this or like effect : the land of zabulon , and the land of nepthaly were the first of all the tribes of israel , that were found light ( and swept away by the oppressor ) but in latter dayes the way of the sea beyond iordane , galile of the nations shall bee glorious . the people that walked in darkenesse , haue seene a great light : they that dwell in the land of the shaddow of death , vpon them hath the light shined . i am the bolder to commend this sense to the iudicious and learned , because it sets the propheticall prediction , and the euangelicall narration , matth. 4. vers . 15. in an euen and paralell course . whereas the ordinary reading and poynting of the beginning of that ninth chapter of isay , is so perplexed , that many good interpreters by following it , haue made the euangelist ( for ought that i can see ) to fall foule vpon the prophet , and the historicall euent , ( if this prediction were historically verified in hezekias dayes ) to crosse the euangelicall mystery related by st. matthew . vnto both these inconueniences , but especially vnto this latter , another ouer-sight or non-obseruance , ( not so much in poynt of grammar , as of history or geography ) haue giuen great occasion . for it is commonly receyued , though without all ground , yea contrary to the ground of sacred history , that sennacheribs army was destroyed by the angel , neere vnto ierusalem . but could wee as cleerely gather where sennacheribs army was destroyed , as wee can cleerely proue that it was not destroyed about ierusalem : the fulfilling of this prophesie would bee as perspicuous for the manner or circumstance , as it is remarkeable for substance . but the search of the place where sennacheribs army was destroyed , wee leaue to the schooles . for the prophesie it selfe [ the land of zabulon , and the land of nepthaly , &c. ] whether it were not at all verified by any reall euent , vntill it was accomplished by our sauiours transmigration from iudea into galile , or whether it were ratified by some historicall euent in hezekias his dayes , as by the manner of sennacheribs ouerthrow , certainely the prophets speciall intent and purpose was to giue posterity notice , that as the land of zabulon , of nepthaly , the way of the sea , &c. were first captiuated by the assyrian , so they should be the first spectators of that great victory , which the angel of god , the great angell of the couenant , was to haue ouer those powers of darkenesse , which the assyrian tyranny did but fore-shaddow . and this was the reason why our sauiour vpon iohns imprisonment , leauing iudea , went into galilee , because his soueraigntie ouer satan was to be manifested , and the kingdome of heauen first proclaimed and established there . and thus much of the former testimony , isay 35. whereto our sauiour in this answer referreth iohn , and of the signes and circumstances of the time , wherein the prophesie was first conceyued , or of the times immediately ensuing . 75. the second testimony whereto this answere referreth iohn , and which doth well illustrate & ratifie our obseruations vpon the former , is isay 61. vers . 1. the spirit of the lord god is vpon mee , because the lord hath anoynted me , to preach good tidings vnto the meeke . i must here giue you notice , that whereas our english reades , to preach glad tydings vnto the meeke or poore , the phrase in the originall is the selfe-same with this heere in my text. onely the verbe in the originall is the actiue , because the prophet fore-tels the office of christ : but in the euangelist , who sheweth the effects or fruits of christs office , it must needes be as you will easily conceiue , a passiue . wherefore i must dissent as well from our english as from our latine translations , in the translation of the hebrew in the prophet , as i did before in the translation of the greeke heere in the euangelist . the vulgar latine hauing rightly translated the greeke heere in my text , [ pauperes euangelizantur , ] doth vary from it selfe and from the truth in the interpretation of the prophet . for so hee renders it , as our english doth , [ misit me euangelizare pauperibus , ] he sent me to preach vnto the poore : whereas if this translation had beene constant to it selfe , it should haue beene , [ misit me euangelizare , or euangelizatum pauperes , ] hee hath ●ent mee to euangelize the poore in spirit . and to euangelize them , is as much as to imprint the gospell or kingdome of grace in their hearts . and this interpretation of the prophet may be necessarily inferred from the circumstances of the propheticall text it selfe , by the same arguments which before were vsed for interpreting the euangelists . to preach the gospell vnto the poore , is onely to make them a promise of the kingdome of grace ; which cannot be the true or full meaning of the prophet in this place : for this first clause , [ misit me euangelizatum pauperes , ] is the generall roote wherein all the clauses following are contained , as branches . now this anoynted of the lord here spoken of , did not only promise to binde vp the broken-hearted , but did bind them vp . he did not onely promise liberty to the captiues , or the opening of the prisons to such as were shut vp ; but did set both at liberty . as we say , christs bene dicere is bene facere : so christs proclamation of liberty to the captiues in this place , was their actuall freedome or manumission . the enemies yoke was to dissolue and breake , vpon this anoyntments powring out , as the waxe melteth before the fire . so much the propheticall phrase in the originall , chap. 10. vers . 27. doth import . in like maner , when it is said , that hee did [ euangelizare pauperes , ] euangelize the poore ; it is not onely meant , that hee did preach the gospell or glad tidings vnto them , but made them actuall partakers of that spirit of ioy and gladnesse , wherewith god , euen his god had anoynted him aboue his fellowes . this often-mentioned euangelization of the poore , and meeke in spirit , is as much as that which followeth , vers . 3. to giue beauty for ashes , and the oyle of ioy for mourning . now , if you call to mind what was before deliuered , that our sauiour was anoynted to his propheticall and kingly office at his baptisme , by the holy ghost descending vpon him in the shape of a doue ; and that iohn , vpon the first hearing of the cities name where hee dwelt , did know him to be that rod or branch of iesse , on whom the prophet isay , chap. 11. ver . 1 , 2. had fore-told , the spirit of the lord should rest : our sauiours answere to iohn is as full and satisfactory , as the heart of iohn , or any man liuing could desire ; so apposite and fitting , as nothing but the wisedome of god could deuise . the summe of his answer is in effect this ; goe shew iohn againe that the spirit of the lord , the spirit of wisedome and vnderstanding , the spirit of might and counsell , which isay fore-told should rest vpon the rod and branch of iesse , and which iohn saw descend , and abide vpon mee in the shape or likenesse of a doue at my baptisme , is not departed from me , it is vpon me still . the oyntment wherwith the spirit anoynted me , was not giuen me for mine owne vse ; nor is it spent or consumed , although it powerfully diffuseth it selfe to all about me , that are not offended with mee . by it the poore are made rich , euen as rich as kings , instated in the kingdome of grace and of the gospell , and anoynted heyres vnto the kingdome of glory . by it euery broken and contrite heart is healed : such as were shut vp , are set at liberty ; such as were bound , are loosed ; by it the yoke of the oppressor is dissolued . now , the end of all this change or alteration is , as the prophet isay concludeth , that they might bee called trees of righteousnesse , the planting of the lord , that he might be glorified . isaiab 61. vers . 3. the rod , the branch of iesse , the righteous branch of dauid ; were the knowne glorious titles of the messiah or sonne of dauid : and it was his glory , whilest hee liued on earth , to make others like himselfe , trees or plants of righteousnesse . the prophets continuation of this allegory in comparing men to trees , euen in those places wherein the glory of christs kingdome is most plainely , though must elegantly foreshaddowed , argueth the sum of all the wonders which he fore-told should be wrought in the wildernesse , and which hee hath represented in such variety of poeticall pictures to bee this ; that the dry and barren places of iudea wherein iohn baptized & preached repentance , as also the vast and barren places about the borders of zabulon and napthaly , which heeretofore had scarce yeelded any foode or nutriment for ●ame beasts or cattell , much lesse any fit habitation or resort for men , should in the dayes of the messiah , become the most fertill and fruitfull nursery of such plants and grafts , as god had prepared for the celestiall paradise . these trees of righteousnesse whereof the prophet speakes , were first planted in the wildernesse wherein our sauiour preached the gospell of the kingdome , and wrought miracles . they were instated in the kingdome of heauen , ( as feoffees in trust for the founding of some new society or corporation , ) and made supporters or pillers of that church militant , which hereafter shall become triumphant . 76. that which sealeth this admirable consonancy betweene the propheticall predictions and these euangelicall euents or experiments , is the circumstance or signes of the time wherein these miracles mentioned in my text were wrought , and wherein this message was sent vnto iohn . this is intimated , when it is said , * he was sent to preach liberty to the captiues , and to proclaime the acceptable yeere of the lord. these are expresse characters of the yeere of iubile : and the yeere of iubile is by interpretation , as much as the yeere of ioy or reioycing ; declared by the sound of trumpets . now , iohn ( as you heard before ) began to lift vp his voyce like a trumpet in the wildernesse in the begining of september , which was euery yeere to the iewes the feast of trumpets . now , this seast of trumpets , wherein iohn began to cry in the wildernesse , was the later end of the seuenth sabbaticall yeere . our sauiour , as you heard before was baptized vpon the feast of the atonement , which was the beginning of the yeere of iubile , wherein the iubile was to be proclaimed with trumpet . he was at the time of his baptisme , as you heard before out of s. luke , about thirty yeeres of age : and an exquisite * chronologer hath well calculated , that the day wherein he was baptized , was the beginning of the thirtieth yeere of iubile , after this peoples entrance into the land of promise . so that euery yeere of our sauiours priuate life before he was declared vnto israel , was equiualent to the accomplishment of a iubile , which is for fiftie yeeres ; and the people might expect of him now comming to thirty yeeres of age , whatsoeuer had bin fore-shaddowed in all the yeeres of iubile or ioy , for fifteene hundred yeeres from this peoples entrance into the land of promise . now in this thirtieth yeere of the legall iubile , our sauiour began to preach the gospell , that is , the ioyfull tidings of the kingdome , and the liberty of the sons of god : and in truth and substance to accomplish that , which was prefigured by the legall iubile . all the priuiledges or matters of reioycing which the legall iubile did afford , are set downe at large , leuiti● . 25. vers . 9 , 10. on the tenth day of the seuenth moneth , in the day of atonement , shall yee make the trumpet sound throughout all your land. and ye shall hallow the fiftieth yeere , and proclaime liberty throughout all the land vnto all the inhabitants thereof . it shall be a iubile vnto you , and yee shall returne euery man to his possession , and yee shall returne euery man to his family . and vers . 39 , 40 , 41. if thy brother that dwelleth by thee , be waxen poore , and be sold vnto thee , thou shalt not compell him to serue as a bond seruant , but as an hired seruant , and as a soiourner he shall be with thee , and shall serue thee to the yeere of iubile . and then shall he depart from thee , both he and his children with him , and shall returne vnto his owne family , and vnto the possession of his fathers shall hee returne . 77. if you desire to knowe the euangelicall mysteries prefigured by these legall priuiledges of the iubile or fiftieth yeere ; and the manner how all these prefigurations were fulfilled by our sauiour , at the time when he sent this answere vnto iohn : you must consider , that no seruant throughout the land of iewrie , whether an hyred seruant of the seed of abraham , or a bond-man of the nations , was euer in so great a bondage or hard seruitude vnto his master , as all the sonnes of abraham , yea of adam , were vnto satan . this acceptable yeere of the lord , in number the thirtieth legall iubile , being first proclaimed by iohn , afterwards by a voice from heauen at our sauiours baptisme , and lastly by our sauiour himselfe after iohns imprisonment , was the time appointed by god for the manumission or setting free of his people , and all mankinde from the bondage and seruitude to satan . nor did our sauiour onely proclaime this acceptable yeere of the lord , but did by deed and fact declare himselfe to be that lord which had giuen the law of iubile vnto the iewes , and was now come in person to put the true intent and full meaning of it in execution , which was to set free all such as did hearken vnto his voice , and sought to be eased from their slauerie and thraldome . of this present freedome or manumission , euen these bodily miraculous cures heere mentioned in my text , were vndoubted effects , and so many ocular or sensible demonstrations . all these defects or imperfections of body , as blindnesse , lamenesse , deafenesse , dumbnesse , crookednesse , and the like , were as the bonds and chaines of satan . thus much is euidently proued by our sauiours argument against the ruler of the synagogue , which was displeased because our sauiour had healed a poore woman vpon the sabbath day , whose body was bowed together . thou hypocrite , ( saith our sauiour ) doth not each one of you on the sabbath day loose his oxe or his asse from the stall , and leade him away to watering ? luk. 13. vers . 15. and ought not this woman , being a daughter of abraham , whom satan hath bound , lo these eighteene yeeres , be loosed from this bond on the sabbath day ? vers . 16. saint peters words are more generall ; for he saith , he healed all that were oppressed of the diuell , act. 10. v. 38. but the speciall document and the fullest assurance of this present freedome or manumission by our sauiour , was the often-mentioned euangelization of the poore in spirit , that is , their participation of that oyle of gladnesse , wherewith he was anoynted aboue his fellowes or adherents . this includeth as well [ terminum ad quem , ] as [ terminum à quo ; ] that is , it includeth not onely a manumission or deliuerance from the seruitude of satan , but withall an accomplishment or fulfilling of that , which was prefigured in the second priuiledge of the legall iubile : and this priuiledge was , that euery man might returne vnto his possession , or to the inheritance of his fathers , although he had formerly pawned or mortgaged it . now , paradise , you know , was the possession which all of vs lost in our first parents , & from entering into it we were all excluded , so long as wee continued the seruants of sinne and satan . and vnto this possession did the womans seed or second adam , the anoynted of the lord , whereof the prophet isay speakes , chap. 61. actually restore the poore in spirit , that liued and conuersed with him . this restauration or returning to the possession or inheritance of their first parents , was first proclaimed , and the possession it selfe in part first giuen or bequeathed to his disciples , a little before iohn sent vnto our sauiour this message , whereto my text containes the answere . the proclamation was our sauiours sermon vpon the mount. 78. it is a point worth your obseruatiō , that our sauiour beginneth that sermon , ( which as wee said before , was the fundamentall charter of the kingdome of god , or euangelicall law ) from the beginning of the fore-cited 61. chapter of isay. the spirit of the lord is vpon mee , saith the prophet , therefore hee hath anoynted mee to euangelize the poore , or meeke in spirit . he opened his mouth , saith the euangelist , matth. 5. vers . 3. that is , after long silence and expectation , hee began to proclaime the acceptable yeere , blessed are the poore in spirit , for theirs is the kingdome of heauen . thus our sauiour expressed the meaning of this phrase in my text , [ pa●peres euangelizantur : ] for the poore in spirit are therefore blessed , because instated in the kingdome of heauen , and instated they were in the kingdome of heauen , by beeing euangelized . another part of his embassage or effect of his anoyntment , was to comfort all that mourne , to giue to them that mourne in sion , beauty for ashes , and the oyle of ioy for sorrow . esay 61. the second branch of his embassage or proclamation was , blessed are they that mourne , for they shall be comforted . matth. 5. vers . 4. saint luke , chap. 6. addeth , ( which is not expressed in saint matthew ) that at the same time , he pronounced a woe vnto the rich , a woe vnto the full , a woe vnto such as laughed , ( to wit , in an vnseasonable time , when god had called to fasting and mourning ) and a woe vnto the vain-glorious or men-pleasers . v. 24 , 25 , 26. as well the woes as the blessings here solemnely pronounced , were expresly fore-told by the prophet isay , chap. 61. vers . 2. so it is said , that the lord had sent him to proclaime the acceptable yeere of the lord , and the day of vengeance of our god. this powerfull denunciation of woe and blessing was that fanne , wherof iohn baptist speaketh , matt. 3. vers . 12. his fanne is in his hand , and hee will thorowly purge his floore , and gather his wheate into his garner : but will burne vp the chaffe with vnquenchable fire . both our sauiours sermon , and iohn baptists description of his fanne , as also that of malachy 3. vers . 2 , 3 , 4. are but exegeticall expressions of that fundamentall prophesie , isay 35. vers . 4. wherein it is implyed , that when god should come to saue his people , hee should come as well [ deus vltor ] as [ deus remunerator ] as well god the reuenger , as god the rewarder . but did our sauiour giue any document of this his power at the vttering of this sermon ? it came to passe , saith the euangelist , when iesus had ended these sayings ( of woe and blessing , of vengeance and recompence ) the people were astonished at his doctrine . for hee taught them as one hauing authoritie , and not as the scribes . matth. 7. vers . ●8 , 29. thus when our sauiour expounded the for 〈◊〉 prophesie , isay 61. vers . 1. in the synagogue at nazareth , all bare him witnesse , and wondred at the gracious words , which proceeded out of his mouth . 79. the precise time of the yere or moneth wherein our sauiour made this sermon , or returned this answer here in my text vnto iohn , or whether it were returned before hee preached the acceptable yeere of the lord in nazareth , cannot so easily be gathered from the circumstances of the euangelist : but as all interpreters ( i thinke ) agree , this answer was giuen within the compasse of that yeere wherein our sauiour was baptized . now , this was the last legall iubile which this people were to enioy , and the first beginning of the euangelicall iubile , which was to continue here on earth vntill the worlds end , to bee fully accomplished in the world to come . so that this great mystery of our eternall rest and ioy in heauen , had first a shaddow in the law , to wit , the legall iubile . secondly , a picture in the prophet isay , or in the history of hezekias , and his miraculous deliuery from the assynians . thirdly , a liue body in the gospell or dayes of the messias , euery-way answerable to the picture drawne by the prophet . the first conception of this liue body , or euangelicall iubile , was from the day of our sauiours baptisme : and the birth of it , from the deliuery of our sauiours sermon vpon the mount. fourthly , the accomplishment , ful growth or perfection of this liue body , is to be expected onely in the life to come , where our ioy , our rest and peace , shall be for measure boundlesse , and for terme endlesse . now , according to these seuerall degrees of shaddow , of picture , of life , and growth , one and the same scripture , euen according to its natiue and literall sense , may be often verified and fulfilled . all the former prophesies likewise concerning the planting of the wildernesse with pleasant trees , though actually fulfilled , according to the importance of the parabolicall or emblematicall sense in that yeere of iubile , which iesus of nazareth did proclaime , shall not bee finally accomplished , vntill the beginning of that iubile which shall ha●e no end . thus much is specified , isay 60. vers . 20 , 21 , 22. thy s●●ne shall no more goe downe , neyther shall thy moone with-draw it selfe : for the lord shall bee thine euerlasting light , and the dayes of thy mourning shall be ended ; thy people shall bee all righteous : they shall inherit the land for●euer , the branch of my planting , the works of my hands , that i may bee glorified . a little one shall become a thousand , and a small one a strong nation : i the lord will hasten it in his time . this last verse , though partly fulfilled in the conuersion of whole nations by our sauiours apostles and disciples , made citizens of the new ierusalem descending from heauen at our sauiours baptisme , shall not be accomplished , vntill these trees of righteousnesse be transplanted into the heauen of heauens , and set there by the tree of life . then shall the least sprig that hath been truely ingraffed into the stock of iacob , the meanest ●●●ne of abraham by faith , become more fruitfull in himselfe , than abraham was in his posterity , and a greater king and lord of more than dauid or salomon in their prime . thus much is included in that saying of our sauiour , marke 10. vers . 29 , 30. there is no man that hath left house , or brethren or sisters , or father or mother , or wife or children , or lands for my sake and the gospels , but hee shall receiue an hundred fold now in this time , houses , and brethren and sisters , and mothers and children , and lands , with persecutions , and in the world to come eternall life . if the least of them that forsake all for christs sake , grow in this life into an hundred , how great or strong a nation euery small one that is not in this life offended in him , shall , after this life ended , become , is vnexpressable . but we beleeue our sauiour , that the least and smallest of such as forsake all for him and the gospell , shall haue life eternall . and wee beleeue gods word , that life eternall is more than tenne thousand liues temporall , though a thousand liues of a mans own , be much more worth than a million of other mens liues , whereof we might hope to be lords and disposers . 80. that other prophesie likewise before mentioned , isay 35. vers . 4. though literally verified at gods first comming into the world to be made man , and then punctually fulfilled , when iesvs of nazareth , god and man , came to iohns baptisme , is to be finally accomplished , when the same iesus shall come to iudge the quicke and the dead . then shall hee manifest himselfe to be god the auenger , and god the recompencer , by pronouncing that sentence from which there shall be no appeale ; come yee blessed of my father , possesse the kingdome prepared for you from the foundation of the world . depart from me , yee cursed , into euerlasting fire , prepared for the deuill and his angels . the former part of this sentence shall proceed from him , as hee is god the rewarder of all such as diligently seeke him : the latter part of this sentence , goe yee cursed , &c. proceedeth from him as hee is god the auenger . in that accomplishment of dayes , ( which shall vtterly abolish all night ) and not before , shal that other part of the same prophesie , isay 35. vers . 5 , 6. bee likewise finally accomplished : then the eyes of the blinde shall be opened , and the eares of the deafe shall bee vnstopped , &c. the eyes of many blinde were opened at the time when this answer was giuen , yet not the eyes of all the blinde men then liuing , which were not offended in him , but onely the eyes of all the blinde throughout iudea and neighbour-regions , that came vnto him without offence . at his second comming , the eyes of all , that after perpetuall darkenesse haue beene finally shut vp by death , shall bee opened to see the glory of god ; so opened to see it , without offence , as they shall neuer be shut againe , neuer bee depriued of this beautifull vision . in that day shall all the halt and lame , that haue not bin offended in him , e●●n such as neuer enioyed the vse of limbes from their cōming out of the wombe , vnto their going vnto their gra●e , become more strong & agile than the hart , and m●re swift and nimble than the roe . then shall the eares and tongues of all that haue beene borne deafe and dumbe , be so vnstopped and vnloosed , as vpon the first opening they shall bee enabled to hold consort with the quire of angels , to descant vpon those hidden mysteries and prophetique songs , about whose literall sense or plaine grammaticall meaning , there hath beene much discord amongst greatest criticks , and amongst schoole-men continuall iarres . this is all which i haue at this time to say concerning the three particular branches proposed in the beginning of the second generall obseruation , which was thus : what satisfactiō this answer of our sauior [ the blinde receiue their sight , &c. ] could giue to iohn or his disciples , or to any that doubted whether iesus of nazareth was he that was to come . somewhat more is to be said concerning the conclusion ; blessed is he , whosoeuer shall not be offended in mee . matth . 11. vers . 6. blessed is hee , whosoeuer shall not be offended in mee . the vniuersality of the blessednesse here promised , may partly bee gathered by this induction , as you heard before : the blinde are happy , the lame are happy , the lepers are happy , the deafe and dead are happy : therefore all are , or at least , there is none but might be happy , so they would not be offended in mee . but the same conclusion , blessed is hee , whosoeuer shall not be offended in mee , is more immediately contained in the last clause of the fift verse , [ pauperes euangelizantur , ] and may bee inferred by way of syllogisme , thus : euery one that is euangelized , is blessed : but euery one that is not offended in mee , is euangelized : ergo , euery one that is not offended in mee , is blessed . to be euangelized , that is , to haue the power and vertue of the gospel imprinted vpon their soules , is the highest degree of happinesse , that in this life can be expected . [ beatum esse inest euangelizato per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] all are so farre happy in this life , as they are euangelizati , and no further : so that of the maior proposition there is no question . the minor , [ euery one , that is not offended in christ , is euangelizatus ] is thus inferred : to be poore in spirit , and not to bee offended in christ , are termes , as logicians speake , reciprocall : whosoeuer is poore in spirit , is not apt to be offended in christ ; and whosoeuer is not apt to bee offended in christ , is poore in spirit . and againe , none that are truely poore in spirit , are apt to take offence at christ ; and , none that are apt to take offence at christ , are poore in spirit . so that , if the poore in spirit bee euangelized , then all that are not offended in christ , are euangelized , and all are so farre euangelized , as they are not offended in him . * for [ euangelium christi , est potentia dei ad salutē , ] the gospel of christ is the power of god vnto saluation , vnto all such as beeing inuited , doe come to christ , without putting stumbling-blocks or matter of offence before their owne feete . whether , to bee poore in spirit , or not to be offended in christ , is first in order of time or nature , were not so profitable to dispute . it sufficeth vs to know , that christ was sent to anoint the poore in spirit with the oyle of gladnesse , [ ex officio ] and that none are poore in spirit , but such as are not offended in him . whence , the poynts to be inquired after , are but two . the first , what it is to be offended in christ. the second , which be the speciall offences that are to be auoyded . 82. [ whosoeuer is not offended . ] the word in the originall signifieth a stumbling-blocke , or some hard body against which another may so strike or dash , as it may hurt it selfe , or be hindred in its motion or progresse . the latine [ offendo , ] whence our english is deriued ( according to its prime and naturall signification ) imports as much as the greeke doth . for , it is a compound of the old verbe [ fendo , ] now almost out of vse amongst the latines , which signifieth as much , as to touch or smite : whence the latine [ defendere ] is as much as to warde or beare off . this vse of the word [ defend , ] is common in our english. so we call him a master of defence , that can teach others to warde off blowes or strokes , or other annoyances , that by darting or hurling may be intended against them . and amongst mariners , to send off , is as much as to preuent or hinder one ship from grating and falling foule vpon another . and if we would follow the latines as strictly in the proper vse of the word [ offendere , ] as wee doe in the vse of the single verbe [ fendo ] or of its compound , [ defendo , ] wee should say , one ship offends another , when one ship falleth foule vpon another : for so a latinist would expresse the english [ nauis in nauim offendit : ] for , offendere , is as much as impingere , to hit or dash against . in this propriety , the latine [ offendere ] is vsed , psalm . 91. 12. they shall beare thee vp in their hands , lest thou dash thy foot against a stone . [ ne offendas in lapidem , &c. ] now , because to offend or dash against hard bodies , is displeasant and grieuous vnto sense ; euery thing is hence said to offend vs , that is displeasant and grieuous vnto vs , or that hindereth vs in the prosecution of our will , delights , or pleasures . hence they are said in this secondary sense to bee offended in christ , that were displeased with his actions , person , or doctrine . the issue or consequence of this mutuall offence taken by men at christ , or by god at men , which contemne and spurne at his admonitions , is excellently expressed by the prophet esay , chap. 8. vers . 13 , 14 , 15. sanctifie the lord of hoasts himselfe , and let him bee your feare , and let him be your dread . and he shall be for a sanctuary to those that sanctifie his name , and dread his power ; but for a stone of stumbling , & for a rocke of offences to both the houses of israel , for a gin and for a snare to the inhabitants of ierusalem . and many among them shall stamble and fall , and be broken , and be snared , and be taken ; namely , as many of both the houses of israel , as did not sanctifie his name , or dread his power . when he saith , hee shall bee for a stone of stumbling , this imports the issue and consequence , not the end why this stone was layed in sion . for if the reuolting iewes themselues , did not therefore stumble , that they might fall . rom. 11. 11. the end or reason why this stone was laid in sion , was not that they might either stumble or fall ; but many of them haue stumbled and falne , many of them haue bin broken and insnared ; but they are broken and insnared , because they stumbled and tooke offence , where none was giuen : and all this the prophet did foretell to preuent a scandal or offence , which the weake in faith , or the heathen , which had not heard of christ , would haue taken , vnlesse the lamentable euent of the iewes , which spurned and kicked at this stone , had bin distinctly foretold , and as it were painted out by the prophet . the meaning is , as if he had said ; i see you will kicke or spurne at this precious stone or foundation , which god hath promised to lay in sion : and seeing you will not be fore-warned , take your pastime : yet know withall , that this your sporting with , or spurning of this stone , which your master-builders will reiect , as beeing too base and vnsightly in their eyes ; will prooue but as the spurning of some wanton creature at the spring , or ginne , which they easily may remoue , but beeing remoued , it will bring the snare or trappe vpon them , which they shall not be able to remoue or escape . our sauiour christ in his humiliation was as the spring or ginne , at which the iewes spurned : but is since growne into the corner stone , and shall become as the trappe , and fall to crush and bruise all such , as spurned at or contemned him in the dayes of his humility , or at this day make a scorne at such humility as he taught . the prophets speeches in this and like places , wherein hee foretelleth what shall after happen in such a manner , as hee may seeme to inuite them vnto that which afterward they bring vpon themselues , is but like that in the poet ; rode caper vitem ; sed dum tu stabis adaras , in tua quod spargi cornua possit , erit . but the best comment that is or can bee made vpon the prophets words , is made by our sauiour , matth. 21. vers . 42 , 43 , 44. did you neuer reade in the scriptures , the stone which the builders reiected , the same is become the head of the corner ? this is the lords doing , and it is maruellous in our eyes . therefore say i vnto you , the kingdome of god shall be taken from you , and giuen to a nation bringing forth the fruite thereof . and whosoeuer shall fall vpon this stone , shall be broken : but on whomsoeuer it shall fall , it will grinde him to powder . these chiefe priests and pharises , to whom our sauiour propoundeth this question , were the master-builders in hierusalem ; but were so farre from sanctifying the lord of hosts , and so farre from making him their feare , their dread , and sanctuary , as the prophet aduised them ; that they kicke and spurne at him in the dayes of his humiliation , as vnfit to haue any place in their visible temple . but shortly after hee vttered this parable , he grew into so high and great a place in the true temple of god , that he hath groun'd the materiall temple , and the whole citie of hierufalem it selfe to dust and powder by falling vpon them : although hee did no otherwise fall vpon them , than by suffering his fathers wrath and displeasure ( which he had still kept off ) to fall vpon them that did spurne or were thus deeply offended at him . the seuerall fates or finall issues of euery ones wayes , that haue heard of christ or bin baptized in him , is fore-pictured in the state or issue of these iewes , to whom hee was first reuealed . 83. euery one is so much more happy , as hee is lesse apt to bee offended in him ; they most vnhappy , that are most offended in him . to bee offended in christ all they are said , and here intended , which being inuited to come vnto him , or being on their way , are , vpon whatsoeuer occasions or temptations , led another way ; or so stumble and fall in the way vndertaken by them , that they haue no heart to goe forward : but either directly retire , or stay at the place where they stumbled or fell . whatsoeuer hindreth any man from comming to christ , or from imbracing the gospell , is an offence , not giuen , but taken . though all bee offended in him that haue beene inuited and come not to him ; yet the iewes are more properly said to be offended in him , than the heathen , which had not sought after him . the offences which the iewes tooke , were for the most part , either against his countrey , or against his parentage , or against his doctrine . this last offence , in respect of these dayes , is the most dangerous , and that wherein we moderne christians may trespasse so much more hainously , than the iewes did ; as they did more grieuously offend than the heathens , in beeing so deeply offended at their messias , of whom they had heard , and after whom they had sought . 84. the most , and euen the best sort of the iewes , were apt to take offence at our sauiours supposed countrey . thus when philip came and told nathaniel , * we haue found him of whom moses in the law , and the prophets did write , iesus of nazareth , the sonne of ioseph : nathaniel said vnto him , can any good thing come out of nazareth ? nathaniel in speaking this , spake as for the present hee thought . this speech ( it seemes ) was vox populi , in those dayes . but our sauiour had a more charitable opinion of nathaniel , than nathaniel had of his countrey or place of dwelling . for not withstanding this his hard conceit of nazareth , our sauiour commendeth him for a true israelite , and one , in whom there was no guile . the common offence was quickly remooued out of so harmlesse & humble a heart . vpon a little conference with our sauiour , he acknowledgeth him for that stone elect and precious , which god had promised to lay in sion . rabbi , saith hee , thou art the sonne of god , the king of israel . nathaniel , though in part offended with the place of our sauiours present habitation , was yet truely happy , in that he was not so farre offended with it , as to refuse at philips inuitation to come and see whether any good thing could come out of it or no. his preiudicate opinion of nazareth was lesse than naaman's was of iordane : his successe in hearkening to philip and repayring to iesus of nazareth , much happier than naaman's was in hearkening to the prophet elisha , and his washing in iordane . so vsefull is that rule , which since hath bin commended vnto vs by our apostle saint paul ; try all things , and retaine that which is best . but what is best we cannot know without tryall or comparison of particulars . 85. the same preiudice which nathanael had of nazareth , the people , mentioned ioh. 7. vers . 40. had of galile , the countrey or prouince , whereof nazareth was a poore city or towne : but their preiudice was much more deepely rooted , than nathanaels was ; their offence at our sauiour , and the preiudice they had of galile , was greater , and they by it more vnhappy . after our sauiour had made that proclamation in the feast of tabernacles , whereof you heard before ; if any man thirst , let him come vnto me and drink . he that beleeues in me , ( as the scripture hath said ) out of his belly shall flow riuers of liuing water . ioh. 7. 37. many of the people when they heard this saying , said , of a truth this is the prophet : others said , this is the christ : but some said , shall christ come out of galile ? hath not the scripture said , that christ commeth of the seede of dauid , and out of the towne of bethleem , where dauid was ? so there was a diuision among the people because of him , and some of them would haue taken him . thus you see how apt preiudicate opinion is to picke quarrels with the truth , and to pretend insoluble contradictions betweene scripture and scripture , or betweene it and the prophets opinions or interpretations of it : betwixt which there is an admirable and apparent consonancy , to such as will with patience and vnpartially conferre them . it is most true which this people alleadged , that the christ and messias was to come out of bethleem , the citie of dauid , but might hee not therefore come out of galile ? out of nazareth ? [ distinguant tempora , & concordant scripturae : ] one prophet foretels that the ruler of gods people should goe out of bethleem , a place of plenty , a fruitfull soile , and by interpretation , the house of bread . this was meant of his birth and first comming into the world ; and that iesus of nazareth ( which now came out of galile ) did first come into the world out of bethleem , the citie of dauid , this people had too good proofe , so they would haue but looked backe to the time of their owne births or infancie , or haue examined the records or history of thirtie yeeres fore-passed . for what was it that moued herod to slay all the infants about bethleem , but that hee hoped among them to haue slaine the expected sonne of dauid , the hope of israel ? another prophet fore-telleth as distinctly & plainly , that this same son of dauid shuld grow vp , as a tender plant out of a dry ground , and that many should be offended in him ( as this people now was ) for no other reason , than that he was not so beautifull or glorious , as they expected their messias should bee . isay 53. v. 3. the same prophet else-where specifieth the townes name , wherein this branch of dauid was to grow , as you heard before out of the eleuenth of isay. 86. but these scriptures were aenigmaticall or obscure ; and how should the people know their meaning , without the interpretation of the present visible church , that is , of the high-priests , the scribes , and pharises ? this was the plea of the visible church in those dayes , and this peoples reliance vpon their visible church or chiefe rulers of ierusalem ( after such a manner in part , as the romanists now doe vpon the church of rome , that is , vpon the pope and his cardinals ) was the beginning or roote of the iewes apostasie from christ. that which the romanist would perswade vs to bee the rocke of our saluation , and rule of our faith in christ , was to those iewes the only rocke of offence ; the line of desolation , as the prophets call it , to hierusalem . that very obiection which the people in the seuenth of iohn did make , was taught them by the scribes and pharises , the then visible or representatiue church . the preiudice which these great rabbies had of galile , & the offence which they tooke at our sauiour , was so deeply rooted in their hearts , that they tooke it as a proofe sufficient to condemne him for a false and counterfet prophet , because hee auouched himselfe to bee a true prophet , being , as they imagined , a galilaean . for when nicodemus had seuerely taxed their partiality , and vnwarrantable proceeding against him ; doth our law iudge any man before it heare him , & know what he doth ? they answered , and said vnto him , art thou also of galile ? search and looke : for out of galile ariseth no prophet . ioh. 7. v. 51 , 52. the truth , and because the truth , the true church of god , was visible and conspicuous in nicodemus , or at least in such as the high-priest , the scribes and pharises , the then visible church , did excommunicate and persecute as seducers , or men seduced by our sauiour . the scribes and pharises were the visible church in the selfe-same sense , as the romanists now take it ; yet limbes of antichrist , true types and shaddowes of these sonnes of belial , with whom wee haue to deale , who after many warnings and euident conuictions of blasphemous intemperancy , are not yet ashamed to bring those arguments for the establishing the authority of their present church , which , if they had any truth in them , would iustifie the scribes and pharises , in condemning our sauiour for a false prophet , a seducer , or blasphemer ; yea , would prooue iudas to bee a better martyr than any their church can bragge of , for betraying him . 87. certainely , the men of nazareth were not offended with our sauiour , either for his countrey in generall or particular , and yet most vnhappy men , in that they were vpon other occasions deeply offended with him , when hee came in loue to visit them , and proffered the glorious light of the gospell vnto them . he came to nazareth where he had bin brought vp , and as his custome was , hee went into the synagogue on the sabbath day , and stood vp for to reade . and there was deliuered vnto him the booke of the prophet isaias ; and when he had opened the booke , he found the place where it was writtē , the spirit of the lord is vpon me , because he hath anoynted mee to preach the gospell to the poore , he hath sent mee to heale the broken-hearted , to preach deliuerance to the captiues , and recouering of sight to the blinde , to set at liberty them that are bruised , to preach the aceptable yeere of the lord. luke 4. vers . 16 , 17 , 18 , 19. neuer did any preacher in the world choose a fitter text , or better suting with time and place , than this , which by diuine prouidence offered it selfe vnto our sauiour at the first opening of the booke ; and the application was as pithy , as the text was plaine and pregnant : and hee began to say vnto them , this day is this scripture fulfilled in your eares . luke 4. 21. against this doctrine or exposition , no exception was taken at the first , but on the contrary , ( as the euangelist saith ) all bare him witnesse , and wondred at the gracious words which proceeded out of his mouth . ver . 22. what was it then that did finally offend them ? nothing besides their own squeamish , nice , and womannish fansie . they were taken with a spice of the selfe-same disease , whereof our romish-catholique dames are sicke euen vnto death ; to whom any stinking weed or lothsome drugge , raked out of the sinke or puddle of tradition , so it bee brought by a quack-saluer or mountebanke from beyond the seas , relisheth much better than the sweetest flowers that grow eyther in the propheticall or euangelicall herbary ; better than the bread and water of life it selfe , dayly proffered vnto them by the natiue and allowed physicians of their soules ; men as able to instruct their forreine instructers in any good learning , especially in the glad tidings of the gospell , as they are to instruct the rude and ignorant , in matters of treason and villany . out of this inchanted humour , or bewitched fansie , the inhabitants of nazareth , after they had heard our sauiour for a while with admiraration , began to say , is not this iosephs sonne ? or , as saint matthew relateth it , whence hath this man this wisdome , and these mighty workes ? is not this the carpenters sonne ? is not his mother called mary ? and his brethren iames , and ioses , and simon , and iudas ? and his sisters , are not they all with vs ? whence then hath this man all these things ? and they were offended in him . matthew 13. vers . 54 , 55 , 56 , 57. this offence they bewray in words , but saint luke intimateth another originall of their offence , deeplier rooted in their hearts , and which vpon no prouocation , but rather vpon our sauiours intended preuention , did draw them vnto most desperate practices . the originall of this offence , was our sauiours refusall to worke such miracles amongst them , as they expected , albeit for this refusall hee brought them a ruled case , which should haue taught them patience and humility ; but as they were affected , it filled their hearts with rage and cruelty . * and hee said vnto them , yee will surely say vnto mee this prouerbe , physician , heale thy selfe : whatsoeuer wee haue heard done in capernaum , doe also heere in thy countrey . but i tell you of a truth , many widdowes were in israel in the dayes of elias , when the heauen was shut vp three yeeres and sixe moneths ; when great famine was thorow-out all the land : but vnto none of them was elias sent , saue vnto sarepta , a citie of sidon , vnto a woman that was a widdow . and many lepers were in israel , in the time of elizeus the prophet ; and none of them was cleansed , sauing naaman the syrian . the implication was , that euen the honestly-minded or well-disposed heathen were neerer to the kingdome of god , than the stubborne and selfe-willed iew , that boasted in being abrahams seed , and the expected messias country-man . their apprehension of this his meaning , and application of his words vnto themselues , did worke a generall distaste of his person and doctrine . all they in the synagogue , when they heard these things , were filled with wrath , and rose vp , and thrust him out of the citie , and ledde him vnto the brow of the hill , ( whereon their citie was built ) that they might cast him downe headlong . 88. they are principally offended with him , because hee would not doe such miracles as they expected : and hee is therefore vnwilling to doe any miracles amongst them , because they were already offended in him . it is a remarkable censure which saint marke giueth of this their vntoward disposition : he could doe no mighty worke there , saue that hee layde his hands vpon a few sicke folke , and healed them . marke 6. vers . 5 , 6. certainely those sicke folkes were not offended in him , otherwise hee had not healed them . hee did not many miracles there , saith saint matthew , chap. 13. vers . 58. the reason giuen by st. matthew , why hee did not , and by saint marke , why hee could not doe many mighty workes there , was one and the same , auouched in the same termes by both these euangelists , and it was his auditors vnbeliefe , or that deepe offence which they had causelesly taken at him . but happely yee will say , the greater their vnbeliefe was , the more need they had of his mighty workes to make them beleeue : and what worke can we imagine so mighty , that christ , who was truely god , could not really effect , so hee were willing ? and willing , it seemeth hee was , to haue made his countrey-men , and neighbours of nazareth , true beleeuers : hee read his commission and charter of foundation , for establishing the kingdome of heauen heere on earth , in their audience . and it is a truth vnquestionable , that christ as now , so then was truely god , and continued the same , blessed for euer : and vnto god nothing is , nothing can be vnpossible . all this is most true in respect of his power ; but yee must againe consider , that many things which are very possible , and very easie in respect of his power , are altogether vnpossible to bee done , because they imply a contradiction or contrariety to the eternall rule or law of his goodnesse , iustice , or maiesty . now , it is an expresse branch of his eternall law or equity , not to cast pearles before swine , not to saue such men by miracles or mighty hand , as contemne and spurne at the ordinary meanes of saluation , or despise the riches of his bountie . the portion of scripture before mentioned ( so they had suffered him to haue gon forward with the exposition of it , or would haue attended to him with that respect and reuerence which was due vnto the words of god , ) was more effectuall to beget faith in their hearts , than all the miracles that could haue beene wrought ; for faith commeth by hearing , not by sight ; and seeing this churlish people had swinish eares , and brutish appetites , our sauiour as man , could not ( without manifest violation of his fathers eternall law , and of his own eternall law , as hee was god ) feede their eyes or other senses with such miraculous spectacles , as were ordained to conuert men . euery vnruly or exorbitant desire is a rocke of offence ; euery affection , how naturall or how ciuill soeuer , vnrectified , vnmastered , or vnsubdued , is as a crooked , rugged path , which must be made plaine and straight e're we come to christ. this rectifying , this smoothing or leueling of our desires and affections , is that way of the lord which iohn was sent to prepare * . desire of knowledge in arts or sciences of wisdome , or experience in affaires ciuill and politique , is a desire in it selfe commendable : yet , if the desire of the one , or the other be immoderate , it is as a hill or mountaine that must be brought low , ere the way of the lord ( whether from him to vs , or from vs to him ) can become passable . the desire of a signe for confirmation of faith , is not vnlawfull . abraham desired one , and had it ; and so did hezekiah : and both herein commended . ahaz had a signe offered , but would not take it , and is by the prophet sharpely reproued . yet the immoderate or vnseasonable desire of a signe , is a dangerous roote of offence . both parts of this obseruation are from saint paul , 1. corinth . 1. vers . 22 , 23. the iewes require a signe , and the greekes seeke after wisdome , but wee preach christ crucified , vnto the iewes a stumbling-blocke , and vnto the greekes foolishnesse ; but vnto them which are called , both iewes and greekes , christ the power of god , and the wisdome of god. vers . 24. whom doth hee meane by such as are called ? all that are in any sort , or howsoeuer called ? no , but such as are not meerely grammaticall , but reall passiues ; or , as others speake , such as are effectually called . in what termes soeuer wee expresse our selues , wee meane the same persons , and the same thing that our sauiour here doth , that is , all they , and onely such , as are not offended in him : for they all , and they onely obey their calling . 89. the more speciall rootes of more dangerous offences , or more grieuous stumbling-blockes in the way to christ , are couetousnesse , vaine-glory , ambition , iealousie of reputation , or feare of disgrace . all these things ( saith the euangelist ) heard the pharises which were couetous , and they mocked him . luke 16. 14. how can you beleeue , ( saith our sauiour ) which receiue honour one of another , and seeke not the honour that commeth from god onely ? iohn 5. 44. vid. vers . 39 , 40. among the chiefe rulers ( saith the same euangelist ) many beleeued on him , but because of the pharises , they did not confesse him , lest they should bee put out of the synagogue : for they loued the prayse of men , more than the prayse of god. iohn 12. vers . 42 , 43. these rootes of offence are alike common to the iewes , and vnto vs : wee must take heed , that wee examine not our selues , by comparing our affections towards christs person or office , with the affections of these iewes towards his office or person . this were the readiest way to cast vs into a pharisaicall slumber or dreame of our owne righteousness . the onely meanes for vs to know , whether we be more or lesse offended in christ , than the fore-mentioned iewes or pharises were , is to compare our liues , conuersations , and practice , with our sauiours doctrinall precepts , especially with those fundamentall ones , solemnely vttered by him in the sermon vpon the mount. matth. 5. amongst which , this is a principall and peremptory one ; i say vnto you , that except your righteousnesse shall exceede the righteousnesse of the scribes and pharises , yee shall in no case enter into the kingdome of heauen . vers . 20. now , from entring into the kingdome of heauen , which is the kingdome of happinesse , nothing can barre vs , vnlesse wee be offended in christ , who is the way and doore vnto it . is there any amongst vs , that seeketh as earnestly after the prayse of men , or after any honour that commeth not from god alone , as the iewes mentioned , ioh. 12. & ioh. 5 ? is there any amongst vs as couetous , as the pharises were , mentioned luke 16 ? if any such there be eyther in this , or any other christian congregation , be they many or few , all and euery of them are as farre from the kingdome of heauen , altogether as much offended in christ , as the fore-mentioned rulers , iewes , and pharises were . is there any amongst vs of disposition towards his brother or neighbour , or towards any professing the name of christ , as implacable or irreconcileable as the scribes and pharises were towards publicans and sinners ? let such a man , if any such there be , know and remember , that whilest hee continueth in this mood , he is as much offended in christ as they were : and if hee so continue , our sauiour christ will bee as much offended at him in the last day , as at those that crucified him . is any man as carefull for the things of this life as these iewes were ? hee is as farre from the kingdome of heauen , and the happinesse here promised , as the iewes ; yea , as the heathen were . it is our sauiours inference , not mine ; take no thought , saying , what shall wee eate ? or , what shall wee drinke ? or , wherewith shall wee bee cloathed ? ( for after all these things doe the gentiles seeke ) for your heauenly father knoweth that yee haue need of all these things . matth. 6. 31 , 32. his precept for our direction followeth ; but seeke yee first the kingdome of god , and his righteousnesse , and all these things shall bee added vnto you . take therefore no thought for the morrow , for the morrow shall take thought for the things of it selfe . vers . 33 , 34. this is the perpetuall law of the euangelical iubile , whose obseruance was prefigured in the legall obseruation of the seuenth yeere of rest , or the yeere of iubile : in both which yeeres , as you heard before , the iewes were forbidden to sow or reape , commanded to rely vpon gods extraordinary blessing in the sixth yeere , and to rest contented with such things , as should grow of their owne accord in the seuenth yeere of rest or yeere of iubile . not to sow at all , or not to reape in these two yeeres , was a temporary law , meerely legall or ceremoniall . the morall law hereby prefigured , and perpetually to bee obserued by vs christians , is , that wee buy so , as if wee possessed not , that in sowing or reaping , or in whatsoeuer other businesse concerning this life , wee vse the world , as if wee vsed it not : that our prime and chiefe care bee in seeking the kingdome of god , or matters of the life to come : that euery present day , wee take more payne and care in imploring gods blessings vpon our present and future labours , than in contriuing meanes , or disposing of labours , in worldly coniecture , most auaileable for procuring our ends , or that good which wee seeke . this practice and method our sauiour had inioyned vs in that prayer which hee hath taught vs. first , wee pray that gods name may bee sanctified ; and that his kingdome may come ; that his will may be done in earth as in heauen : and in the next place , that he would giue vs bread this day , for to morrow , and the dayes following ; that is , as the apostle saith , to cast all our care on him , who careth for vs all . but what auayles it vs to know by how many wayes and meanes wee may bee offended in christ , vnlesse wee know withall by what meanes possible these or the like offences may be auoydable ? it is true , and therefore our sauiour teacheth a compendious way or meanes for auoyding offences . as first in this very chapter , matth. 11. vers . 29. learne of mee , for i am meeke , and lowly in heart : and yee shall finde rest vnto your soules . to the same end or purpose are all those places of scripture addressed , which exhort vs to humility , to deny our selues , to take vp our crosse and follow christ. of these and other good rules to this purpose , you may reade at large , luke 14. 90. but others happely will say , what auayleth it to propose these good rules vnto vs , vnlesse it bee in our power to practise them ? wee beleeue it as a dictate , or maxime of faith , that god giues grace vnto the humble , or vnto such as for sake all , and deny themselues ; but what is this to vs , vnlesse wee may likewise be assured , that god will eyther giue vs grace , or some free-will , or naturall power to deny or humble our selues ? here indeed were the true and fruitfull issue of all these intricate controuersies , which in later yeres haue much troubled the peace of the church , as well the romish , as the reformed . the controuersies i meane of election and reprobation , betweene the lutherans and the caluinists , betweene the arminians and the gomarists : as also , the controuersie concerning concurrence of grace and free-will , prosecuted with eager and bitter contention for these many yeeres , betweene the iesuites and the dominican friers . but of this radicall controuersie , about free-will , a poynt necessary to be knowne , and yet inwrapped with as many vnnecessary intricate disputes , and on all parts as ill●stated and handled ( for the most part ) as any other question whatsoeuer ; i shall haue fitter occasion to speake at large , when i come to handle that argument concerning our seruitude to sin , which must be the entrance vnto our knowledge concerning iesus christ and him crucified : vnto both which , these discussions vpon this text haue beene premised . 91. at this time i will onely acquaint you with that , which i haue elsewhere deliuered , as the true meane betweene the contrary opinions of the lutherans and the caluinists , betweene the iesuites & dominicans , betwixt the stoickes and the pelagians , in the poynt of free-will , or power of man to worke or not to worke his owne saluation . the meane is , that albeit man hath no freedome of will or ability to doe that , which is good , or to dispose his heart for the better receiuing of grace : yet hee hath a true possibility or freedome of will to doe , or not to doe something required by god ; which thing being done by man , god will dispose his heart , and make it fit for his grace . the same thing not being done or neglected , the neglecters heart shall euery day than other bee more indisposed , and more incapable of grace than heretofore . for illustration of this poynt , i haue instanced in two particulars , to wit , in naaman the syrian , and the widdow of sarepta , both heathens and vnregenerate . naaman had no power or free-will to cleanse himselfe of his leprosie , eyther in whole or in part ; yet a true freedome of will to wash or not to wash in iordan . now , if he had sinally departed in such a sullen fit , as he begun to take at the prophets aduice , and not at all haue washed himself in iordan , he might haue returned home a fouler leper than hee came . so then the cure was altogether gods worke , naaman had no finger in it ; but to wash in iordane was in part naamans owne worke , and an exercise of that free-will , which god vpon adams fall , doth take from no man. in like maner , it was in the poore widdowes choyce , to giue or not to giue elias a cake of her small store of oyle and meale : but if she had refused to do as the prophet aduised her , god had not multiplyed the oyle and meale in her cruse extraordinarily . so then in working this miracle god had no partner , it was meerely his doing : but in bestowing these almes vpō the prophet , the poore widdow in part did worke . this was an act or exercise of her free-will and louing kindnes , no fruit of sanctifying grace . in like maner , to humble or cast downe our selues before god , that we may be partakers of sanctifying grace , is in part our worke , and strictly requited at euery mans hand , that hopes to be partaker of this grace : but the lifting of vs vp , or our conuersion to god , is meerely , solely and totally gods worke . in this worke wee are as meerely passiue , as naaman was in the cure of his leprosie , or the poore widdowes oyle and meale in the miracle which god wrought in it : but so meerely passiue we are not in the former worke in humbling or casting our selues downe . humble your selues therefore vnder the mighty hand of god , that hee may exalt you in due time . 1 pet. cap. 5. v. 6. for if it were as impossible for vs to cast our selues downe without gods speciall grace , as it is to lift our selues vp without it ; the apostles precept , iam. 4. 10. had beene to no better purpose , than if a man should say to a lame childe , falne into a deepe ditch , come hither , my childe , and i will helpe thee vp . this were rather to mocke a child in his misery , than to promise him any helpe or comfort . i hope there be none heere present , men or women , but thinke it very possible for them , so farre at least to cast themselues downe before god , as to receiue the pledges of christs body and blood , as our church commandeth , meekely kneeling vpon their knees . 92. but some , perhaps , though i hope not many , are of opinion , that in this case they are not bound to doe what they can doe , but rather tyed not to kneele , though the church command kneeling ; because they haue no expresse warrant or rule of scripture so to do : howeuer , they and all that professe themselues to be christs seruants , haue an expresse command to receiue the pledges of his body and blood : and if any be so scrupulous , as not to receiue them in any other manner then is expresly commanded or warranted by the scripture ; the parties thus affected ( for ought i see or know ) must not receiue them at all , and so they shall euidently transgresse the expresse generall rule of scripture , which commands all to receiue them . for in all cases of this nature , that is , in all cases wherein the thing it selfe or action is expressely commanded to be done , and the maner or circumstances of doing it not so expressely commanded ; the authority of superiours must rule our affections or opinions , for the maner or circumstance of doing what is commanded . whosoeuer in this case heareth not his lawfull pastor or gouernour , heareth not christ : whosoeuer in this case despiseth the canons and constitutions of the church wherein he liueth , despiseth christ : whosoeuer in this case wilfully offendeth against the canons of the church , is offended in christ , and puts a stumbling-blocke in his owne way ; yea , hee barres himselfe out of the kingdome of grace , expressely promised heere in my text , to all that are not offended in christ , and in more speciall sort really exhibited to all that worthily receiue this blessed sacrament of his body and blood . but happely it will be farther replyed , that albeit our sauiour did not expressely forbid vs to receiue the sacrament kneeling , yet he hath taught vs by his example to receiue it after another maner and gesture ; and it is more conuenient to follow his example , than the ordinance of the church . to this i answere , that our sauiour did not at all receiue the sacrament , because he had no sinnes to bee remitted by it . his apostles had , and did receiue it ; but whether standing , sitting , or kneeling , it is not expressed . all that can be gathered out of the euangelist , is this , that as they were eating , our sauiour tooke bread and blessed it , and brake it , and gaue it to his disciples : so he did the cup likewise . but whether they receiued the bread or the cup still sitting , after the same maner as they did at their meate , is not expressed , nor can hence be gathered : for so a man may truely say , that whilest we are at seruice and prayers , we receiue the cōmunion ; yet it will not follow , that because all or most of vs sit in time of seruice , wee therefore sit at the receiuing of the communion . but bee it granted , that the apostles ate the bread , and dranke the wine , after the selfe same manner that they ate the passeouer , yet it would be very hard to expresse the particular manner of their eating the passeouer . i am perswaded , that there is neuer a ioyner in this kingdome , that could make vs seates and tables of the same fashion , that the tables and seates were of , at which our sauiour and his apostles did eate the passeouer : or in case we had such seates or tables made to our hands , for ought i can imagine , wee must haue some famous antiquary or master of ceremonies , to instruct vs how to sit or lye , or to dispose of our bodies at them . 93. this onely is certaine , that our sauiour himselfe did eate the passeouer after the ordinary and accustomed manner of those times , and according to the rites & ceremonies of the then visible church . for which rites and ceremonies , in all particulars , the then visible church had no expresse rule or patterne , which they were perpetually bound to obserue , either giuen by moses or the prophets ; they had added many circumstances , which are not expressed in moses . now , if our lord and master , who had power to institute new rites and ceremonies , did notwithstanding conforme himselfe to those rites and ceremonies of the visible church of the iewes : shall wee not heerein truely follow the true example of christ , if we doe the like ? on the contrary , shall we not shew our selues to be none of his disciples , if wee vse or affect that liberty or singularity , which hee neither did nor would vse , although there were no authority in the earth to command him to conformity ? lastly , it may be obiected , that many in the primitiue church , who knew the apostles practice better than the visible church now doth , did not receiue the sacrament of christs body and blood , after the same manner as now we doe . i am not ignorant of a scruple , which many of the busie-brained masters labour to instill into their auditors heads ; though in other cases they can slight antiquity at their pleasure , yet in this case they haue been curiously criticall , to obserue out of the fathers of the greeke church , that they receiued the sacrament [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , bowing indeed , but not bowing their knees . all this we grant ; for the greeke church at this day receiue the sacrament standing on their feet , yet bowing their bodies , not their knees . what is the reason ? to make a legge , ( as we say ) or to bow the knee , is a ceremony euen in expressions of ciuill courtesie , ridiculous amongst them . howbeit they expresse their seuerall respect to their friends & to their betters of what ranke soeuer , as distinctly and curiously by seuerall manners of bowing their heads and bodies , as wee can doe by making legges , bowing the knee , or kneeling vpon our knees . and herein they are highly to be commended , for reseruing a distinct kind of bending their bodies , in expressing their submission towards god or christ in their liturgie or receiuing the sacrament . so then , [ distingue loca , & concordant consuetudines . ] though the greekes receiue the communion standing , and bowing their bodies , whereas we receiue it with bended knees , without bowing of our bodies : yet heerein we fully agree , that both we and they receiue it in the most decent and submisse manner , for gesture or deportment of our bodies , that we otherwise know or vse . they receiue it standing , and bowing the vpper part of their bodies , because that is the best and most significant signe of subiection or submissiue obedience , that is in vse amongst them : wee receiue it kneeling , because this is the best and most significant signe of submissiue obedience , that is in vse or practice in these westerne parts of europe . did not some amongst vs poyson their naturall and ciuill affections , with presumptuous conceits of extraordinary sanctity , nature it selfe ( to whom our apostle in like case a●pealeth ) would thorowly informe vs all , that wee stand bound to receiue so great a blessing , as in this sacrament wee expect at the hands of our gracious . god , after the best and most submissiue maner of outward gesture and deportment , that we know , or can frame our bodies vnto . 94. but if a man should aske , whether the rite or custome obserued in the greeke church , or in our church , be in it selfe the more decent or significant , or better befitting the vse or end of this sacrament ? i dare confidently affirme , that the ceremony or gesture obserued and commanded by our church , doth much better befit the vse and end of the sacrament , than the rite or ceremony obserued by the greeke church doth ; better than any other rite or manner can doe , though otherwise as decent and sitting , or more decent and fitting , in all other parts of gods seruice . and my reason which i commend vnto your vnpartiall consideration , is this ; that this sacrament was not instituted in remembrance of the first institution of it , or to represent the apostles maner of receiuing of it , but in remembrance of our sauiours death and passion . whence i would request such as vrge our sauiours example for a patterne of their behauiour or deportment at the sacrament , to looke vpon our sauiours bodily gesture or deportment in the heat and extremity of his passion , wherein hee presented himselfe before his father , in his agony and bloudy sweat in the garden . being in this agony , as st. luke saith , he presented these supplications vnto his father ; father , if thou be willing , remooue this cup from mee , neuerthelesse , not my will , but thy will be done . but after what manner or gesture of body did his perplexed soule vtter these earnest supplications , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] kneeling , or fixing his knees vpon the ground . 95. if i should haue spent the whole time alotted , onely in exhorting or preparing you to the fit & worthy receiuing of this sacrament , i could not haue said more , or more to the purpose , than the contemplation of our sauiour in this agony doth at first view present vnto all of vs , that will lay it to heart . and it is in a word this , that you would make his prayer , commutatis commutandis , a patterne for your prayers ; his gesture in presenting his prayers to his father , a patterne of your gesture or deportment , whilest you celebrate the memory of his passion , specially whilest you make application of the benefit of his passion to your selues , by receiuing the visible pledges of his body & bloud ; which i hope you doe not meane to receiue , without feruent prayer that god will passe ouer your sinnes , and not enter into iudgement with you . you need not , you may not interpose that condition in your prayer , which our sauiour did in his , father , if it be possible , let this cuppasse from mee . so great was his good-nesse towards vs , his louing kindnesse so tender , that he purchased vnto vs better certainty , and better assurance that our prayers may be heard , than he had that his owne prayers should bee heard in this particular . therfore it was not possible that this cup should passe from him , that it might be possible for it to passe from all , and euery one of vs. pray we then , but let vs pray with bended knees , euery man for himselfe , and euery man for his fellow-communicant : heauenly father , seeing thou art willing so to haue it , let thy cup of thy wrath and displeasure passe from vs , and let thy cup of thy blessing be euer amongst vs : o cause not any of vs to drink of that bitter cup , which thy onely sonne , our onely sauiour , hath swallowed for vs. expose vs not ( good father ) to those bloudy and grieuous conflicts with the powers of hell and darkenesse , which thy sonne sustayned for vs. oh lay no more vpon vs , than thou shalt giue vs strength and patience , through him , and for him , ●● vndergoe and vanquish . make vs to triumph as conquerours in this victory ouer hell and satan , ouer all the power of the enemy . thus praying whilest wee celebrate the memory of his agony and bloudy sweat with knees bended , as his in that agony were on the ground , and with hearts lifted vp to heauen , where he now sits at the right hand of god ; my life for yours , my soule for your soules , if herein yee offend eyther god the father , or christ his sonne , the holy spirit , or your owne consciences . to receiue this blessed sacrament without some mentall prayer , were to receiue it vnworthily . to pray whilest you receiue it , & not to pray kneeling on your knees , as your custome is at other prayers , and as the church your mother , vpon this particular occasion of praying in speciall inioyneth you , were to be offended in christ , more offended in him for the church your mothers sake , than the iewes were for galile or nazareth his country sake . nor are you onely offended in him , by refusing to bow your knees when you come vnto him ; but you giue iust offence to the common aduersary , to whom saint paul aduiseth you , to giue no offence , much lesse to giue any aduantage against the truth : for so you offend the pillar of truth , the church of god. now , god of his infinite mercy remoue all needlesse scruples out of the phansies of the weake , and all reall obstacles of offence out of the hearts of such as haue power to command their knees in this seruice . finis . faults escaped in some copies , thus to be corrected . pag. 7. lin. 1● . for prinpall reade principall . pag. 25. lin . 1. vertues read vertuo●● . pag. 73. l. 8. at any tempt you read at any time tempt you . pag. 74. li. 3. & 4. church , elsewhere read church is elsewhere . pag. 75. in marg. iesuites read leuit● . pag. 80. li. ●● . the manner of importance or the apostles speech read the manner or importance of the apostles speech . pag. 107. l. 1. saith no , read saith not . notes, typically marginal, from the original text notes for div a04166-e670 * [ hee which was to bee sent , ] or [ hee which was to come , ] were from the beginning knowne and proper attributes of the messias . two generall queries . the one cōcerning iohns question , and the other cōcerning christs answere . which may be taken for the two generall parts of this ensuing discourse . a vid. maldonat in hunc locum . notes for div a04166-e1690 the generall diuisiō of the second quere , proposed parag. 3. the first member o● the generall diuision , what satisfaction our sauiours answere might giue to any indifferent auditor . mem. 1. mem. 1. mem. 1. mem. 1. wherein the blessednesse here promised doth consist . mem. 1. mem. 1. mem. 1. mem. 1. mem. 1. how the particular miracles here mentioned , inferre this vniuersall conclusion , blessed is he , whosoeuer shall not be of●ended in mee . mem. 1. mem. 1. mem. 1. mem. 1. mem. 1. mem. 2. mem. 2. mem. 2. branch 1. three branches of this second member . the first branch . concerning the manner how our beliefe in gods word , or in christ is grounded to the 36. parag . mem. 2. branch 1. the prediction not of any but of some speciall euents , argues the authors of the prediction to haue bin inspired by god. mem. 2. branch 1. * vide acts 1. 6 , 7. mem. 2. branch 1. mem. 2 branch 1. of the literall and mysticall sense of prophesies . mem. 2. branch 1. mem. 2. branch . 1. * the word enmity here vsed , is not a terme aequiuocall : & yet the thing signified by it , is not vniuocally the same , as it respects the naturall serpent & the naturall man , and the womans seed and the old serpent ; but the same by analogie only or proportion . mem. 2. branch 1. gen. 4. v. ● a diuersae buic lectioni occasionem dedit vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae aequiuoca est ad omnia praememorata signifi cata . et quia quisque suo abundat sensu , abundado ego quoque et meo , simplicissimè accipiendo dictiunculam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt si● nota articuli simulatque demonstrationis , ip●●ssimam rei substantiam , cui iungitur , denotans , boc sensu ; possedi siu● acquisiui virum , n●mpe ipsum adonai , q. d. acquisiui illum ipsum virum , qui est adonai , ●d est , deus siue dominus , quem sc●licet pollicitus est mihi dominus , cum dixit , semen tuu con●eret caput serpentis . quia enim eua credidit promissioni de semine mulieris , sine dubio existimauit hunc illud esse semen , per quod caput serpentis conculcandum . paul. fag . in 4. cap. genes . mem. 2. branch 1. * walke in loue , as christ also hath loued vs , and hath giuen himselfe for vs , an offering and a sacrifice to god for a sweet smelling sauour , ephes. 5. ver 2. mem. 2. branch 1 mem. 2. branch . 1. the scripture is the onely infallible rule , by which the ●●ue church can bee c●sce●ned . mem. 2. branch 1. verbi praedicatio & sacramentorum administratio non tam sunt notae quibus distingui potest orthodox a ecclesia ab baeretica , quàm formalis ratio se● differ entia constitutiua ecclesiae visibil●s . mem. 2. branch 1. mem. 2. branch . 1 mem. 2. branch 1. mem. 2. branch 2. of the prenotiōs which iohn or the pharises had cōcerning the time or maner of christs comming or manifestation : and of the interrogatories propounded to iohn by the priests and iesuites . mem. 2. branch . 2. * ioh. 1. 20. * in the 3. booke vpon the creede . §. 3. cap. 11. parag . 7. * matt. 11. 9 , 10. * mal. 4. 5. mem. 2 branch 2. 1 tim. 1. 15. a homer . iliad . μ. mem. 2. branch 2. mem. 2. branch 2. two sorts or branches of the literall sence . * hence saith our sauiour , mat. ● . v. 13. that the law as well as the prophets prophesied vntill iohn . mem. 2 branch 2. most of jsaiabs prophesies cōcerning iohns baptisme or our sauiours manifestatiō were emblematicall . * the prophet emphatically implyes that the miracle which god had wrought for his people in the wildernesse after their deliuerāce out of aegypt , should be reiterated or eminētly accomplished vpon their returne from chaldea . hee foresaw , as ieremie did , that this second deliuerance should be more glorious then the former . vide ier. 23. vers . 27. mem. 2. branch . 2. mem. 2. branch 2. the prophet in the fist verse had allegorically pictured oppression by the wilde grape , and righteousnes by the vsefull fruite of the true vine . mem. 2. branch 2. the literall allegorie or emblematicall importance of waters bursting out in the wildernesse , so often ●ētioned by the prophets . mem. 2. branch 2. a peculiar sense in which prophesies , the psalmes especially , are more frequently fulfilled , than obserued to be fulfilled by most interpreters . mem. 2. branch . 2. mem. 2. branch 2 mem. 2. branch . 2. * the dry ground in this place , [ supponit pro homine ] ( as some logicians speake ) and is to be vnderstood of men so affected , as dauid was , when he vttered that song in the wildernes of iuda , my soule thirsteth for thee , my flesh longeth for thee , in a dry and thirsty land , where no water is . psa. 63. v. 1. compare this testimony with the former testimony , psalm . 36. parag . 45. mem. 2. branch 2. matth. 3. vers . 11. mem. 2. branch 2. mem. 2. branch 2. a seeming contradiction betwixt s. matthew & s. iohn fully clcered . * quanqu●a se●●ndum proba●tho●●m chrysostom● s●n●etiā , vt prius dictū est , ioannes a●te columbae des●●n●ū inte●iori spi●●tus reuelatione christis vemeni●m ad baptisum s●ū cognouerit , id tamē non pugnat cum praesenti loco . nā non dic●t hic ioannes sibi ignotū fuisse donec co●●●bae ind●t●o illum agn●●erit , sed tantum 〈…〉 . cap. 16. ●ol . 38. mem. 2. branch 2. * monath . in arist. mechan . mem. 2. branch 2. mem. 2. branch . 2. of the meanes or signes by which iohn came to know our sauiour in part before the holy-ghost did descend vpon him . mem. 2. branch 2. mem. 2. branch . 2. mem. 2 branch . 2. mem. 2. branch 2. mem. 2. branch 2. the paralell circūstances or signes of the time in the dayes of noah , and of iohn baptist. mem. 2. branch . 2. mem. 2 branch 2. what was mystically prefigured by the clean and vncleane beasts in noahs ark. mem. 2. branch 2. one and the same portion of isaias prophesie , which had been only emblematically or parabolically fulfilled in such as came to iohns baptisme , was historically and literally fulfilled in our sauiour christ , after his baptisme , and in his apostles after his glorification . * matth. 4. vers 5 , 6. mem. 2. branch 2. * tacit. lib. 2. annal. mem. 2. branch 2. luke 3. 1. * that is , the surface of the earth . mem. 2. branch 2. * ob eam edicti pronuntiationē nonnulli popul● in gallia & germ●nia rebellauerunt , 〈◊〉 ed●c●o ●●ssi sunt ad illos doman●ies à cae are i 〈◊〉 & 〈◊〉 ; qui 〈…〉 , romanoque in p●rio subegissent , anno quadrag●simo s●cundo sui imperij , quo anno 〈…〉 est , a praside syriae c●●ino caeteroque orbe edictum tarraconae decretum executioni 〈…〉 , cu●●s computationem hispa●ia omnis , non á generali executione per vniuersum facta , 〈◊〉 〈◊〉 facti ret●nuit . episcopus geraldensis paralipon . hispan . lib. 10. mem. 2 branch . 2. of the signes of the time which did accompany our sauiours baptisme . * functius reusnerns . * vide isai , 58. 1 , 2. mal. 3. v. 1. mem. 2. branch 2. at what time of the yeere , or on what day our sauiour was baptized . naclantus in medulla scripturae . mem. 2. branch . 2. the cerenony concerning the scape-goat and other solemnities vsed in the feast of the atonement , mystically fulfilled in our sauiour vpon the day of his baptisme . mem. 2. branch . 2. mem. 2. branch 2. mem. 2. branch 3. §. 66. mem. 2. branch . 3. mem. 2. branch . 3. mem. 2. branch 3. mem. 2. branch 3. mem. 2. branch 3. * isa. 35. 5. mem. 2. branch 3. of the signe giuen to hezekias for his deliuerance from the assyrian ; and what the signes or circumstances of those times did fore-shaddow . mem. 2. branch . 3. * vide leremy 34. vers . 13 , 14 , 15. mem. 2. branch . 3. * vide isay 11. vers . 16 , 17. mem. 2. branch 3. mem. 2. branch 3. mem. 2. branch 3. * isa. 61. 2. * reusnerus naclantus . mem. 2. branch 3. mem. 2. branch 3. mem. 2. branch . 3. mem. 2. branch 3. netser . mem. 2. branch . 3. notes for div a04166-e20740 the conclusion . * rom. 1. vers . 16. what it is to be offended in christ. the conclusion . the conclusion . three originalls of dislike or offence taken against christ by the lewes . * iohn 1. v. 45 , 46. the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . * luk. 4. vers . 23 , 24 , 25 , 26. 27. the conclusion . the conclusion . * to this purpose the apostle , hebr. 12. interprets the prophet isay , chap. 40. vers . 3. by himselfe , chap. 35. ver . 3. the conclusion . the more speciall offences , which this age is as ap● to take against christ as the iewes were . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . that kneeling at the sacred cōmunion , is a gesture most decent , and most consonant to the analogie of faith . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . the conclusion . a crucifixe: or, a meditation vpon repentance, and, the holie passion. written by christopher lever lever, christopher, fl. 1627. 1607 approx. 56 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a05379 stc 15535 estc s120020 99855224 99855224 20705 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a05379) transcribed from: (early english books online ; image set 20705) images scanned from microfilm: (early english books, 1475-1640 ; 806:03) a crucifixe: or, a meditation vpon repentance, and, the holie passion. written by christopher lever lever, christopher, fl. 1627. [42] p. printed by v. s[immes] for iohn budge, and are to be sold at his shop, at the great south doore of pauls, at london : 1607. printer's name from stc. in verse. running title reads: a crucifix. signatures: a-e⁴ f² (-a1). reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -poetry -early works to 1800. 2003-08 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-11 olivia bottum sampled and proofread 2003-11 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a crucifixe : or , a meditation vpon repentance , and , the holie passion . written by christopher lever . nocet indulgentia nobis . at london printed by v. s. for iohn budge , and are to be sold at his shop at the great south doore of paules . 1607. to the reader . the writings of men , as they are divers , so are they diuersly affected : yet euer in this inequalitie ; that mo to the bad , than to the better be disposed . the reason is , corruption in iudgement , dulnesse of vnderstanding , blindenesse in election , and a deprauednesse in the whole frame of nature : whereof it commeth that many deceiue themselues in their choise , neglecting what is of neerest consideration , yet embrace that ( with strong appetite , ) which is most pernitious , and pestilent . i write not this to offend any one , but to remember all : for i had rather profite than please : and to giue friendly admonishment is better than silence . that great apostle saint paule defired to knowe nothing but iesus christ , and him crucified , and dooth detest to reioyce in aught saue in the crosse and sufferings of his lorde and maister . a lesson woorthy so great a doctour , and worth our immitation . this is that one thing which is onely necessary ; whereof , who hath true knowledge , hath all knowledge . this crosse , this crucifix , and this passion i present thee ( gentle reader ) not in their exact formes , ( for that exceedes the power of mortalitie ) but in a little resemblance : wishing thee to reade , not for mirth , but for matter ; and with holy paul , faithfully to apply to thy soule , the glorie and reioycings of the holy passion . farewell . to the most reuerend father in god , richard ( by diuine prouidence ) archbishop of canterbury , primate and metropolitane of england . my singular good lord and patron . right reuerend lord ) there is a disease in the natures of men , most powerful in the vulgar and base multitude , to mis-interpret , ( yet to interpret ) all mens proceedings : therefore the best cause doth most neede protection , lest otherwise , it receiue wrong in their iniurious and false constructions . for this particular ; the frame and disposition is my owne , and therefore i willingly submitte that to a mercifull iudgement . the subject is not mine , but gods , being extract from sacred authorities ; and therefore of it selfe able to resist all opposition . here-hence i deriue my comfort , that the worthinesse of the subject may giue supplyment to my verse , that wants woorth : and that in the opinion of good men , i shall be thought to haue done more , in giuing a religious matter this poore forme , than others ( that with much industry and arte ) haue painted the deformed face , of profane and idle inuentions . the reasons ( my good lord ) that moue me to this dedication , are these ; first , the many testimonies i haue of your lordships gratious respecting me , which earnestly presse me , to returne this little demonstration of thankes , where i haue receiued so much fauor . next , your lordships trauell , to continue the body of religion vnited ; or rather , to make vp the rent and diuision . wherein god hath made you prosperous ▪ giuing you spirite to enterprise , and victory to finish a care of that religious importance . and because this crucifix i present , is a meditation of the sufferings and death of christ , represented to vs in the ceremony of the crosse , ( in the holy vse whereof , your lordshippe hath fortunately trauelled . ) i haue therfore thought this dedication ( of right ) to belong vnto your grace , assuring my selfe , that where the shadow , there the substance ; where the figure , there the trueth ; and where the crosse , there the christ , shall finde gratious and glad acceptance . the which , with all respects of duety and humblenesse , i offer vnto your lordship : beseeching god to giue you to support the reputation of learning , ( helpfull to both the states of church and kingdom : ) and after this life ▪ perpetuity with the holy angells and saints . your graces in all duety and seruice . christopher lever . a crvcifix , or a meditation vpon repentance , and the holy passion . there is a griefe , which farre exceedes the skill of many learned spirits to define : and this deriued is from doing ill ; yet doth it rectifie , and much refine , the blurred image , of that power diuine . which in our purer soules , at our creation , made vs beloued , and of estimation . such is the terrour of a wounded soule , stretched vpon the painefull racke of try all , presented with that blacke accusing scroule , the register of sinne , the lords espiall ; authorities , that ne'r admit deniall . for when our conscience doth display our sinne , then true affected griefe , doth first beginne . it were in vaine , i labour'd to expresse , the just proportion , and the qualitie of horred griefe : nor what amazednesse , attends this court of lawe , and equitie , the soule ▪ must here implead impietie against the soule . the iudge that here preceedeth against himselfe , himselfe the law impleadeth . 〈◊〉 that haue 〈◊〉 〈◊〉 for your sinnes ▪ 〈◊〉 bath ▪ d your 〈◊〉 in your repentan●…●…eares ▪ 〈◊〉 when your reformation first beginnes 〈◊〉 ●…ur 〈◊〉 harts , tell me what feares ▪ 〈◊〉 horrednesse , remorsefull conscience beares : 〈◊〉 rather , doe confesse , as doth my verse ; there is no power of words , can it reherse . the father iudge , that sits his sonne to trie ▪ cannot resist the torture of his minde : when he denounceth sentence ( thou must die ) examples may be fitted to this kinde : but to resemble ours no like we finde : for here the iudge , that giues the dying word , condemnes himselfe : euen of his owne accord . the eye , condemnes the sight , the sight the eye ; the power of speach , our much offending tongue : all qualities , their instruments envie ; and say , their aptnesse to offence and wrong , impels the sence ; the weaker by the strong , is capt●…uate : and sinne that hath the reynes ; the common wealth in man , to sinne constraines . like as that bull , perillus fram'd of brasse ; to be a wond'rous instrument of woe : within whose wombe , when the offendor was ▪ in brutish sort , he as a bull did lowe , the organe of the beast , did cause it so . right so our bodies , beastlie by our sinne ; doe bestifie the soule , that liues within . in opposition to this formall plea ; the body , to the soule againe replyeth . the state of sinne , hath his estate in thee : our soules without , sinne in our bodies dyeth ; nature to liuelesse things , all act denyeth . for as the ayre , is mooued with the wind , so are our subject bodies , by the mind . who euer yet accus'd the murderous knife , as actor of that horrible effect : the agent , must be somewhat that hath life . it is the liuing hand , that doth direct the mortall blade : nor is there had respect , to instrumentall causes of offending : for in the agent , guilt hath his depending . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ho●… contention : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe diuide . 〈◊〉 〈◊〉 〈◊〉 which jud●…ment hath descride : 〈◊〉 〈◊〉 〈◊〉 the conscience anght can hide ▪ 〈◊〉 〈◊〉 state of wretchednesse doth dwell 〈◊〉 〈◊〉 〈◊〉 them my verse 〈◊〉 tell 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 cup of pleasure ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nothing but expending ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall his treasure ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shame with much commending , 〈◊〉 〈◊〉 your 〈◊〉 liues ▪ shall ne're haue ending . 〈◊〉 〈◊〉 remembrance of repentant teares ▪ 〈◊〉 〈◊〉 〈◊〉 inlarge your feares . 〈◊〉 〈◊〉 〈◊〉 , where death is eminent ▪ 〈◊〉 bubble of this life , cannot secure thee : there is an after-state , most permanent , 〈◊〉 〈◊〉 in honour , o●… in death assure thee ▪ 〈◊〉 〈◊〉 to honour , now to die mure thee : 〈◊〉 he , whose life will mortifie no sinne , 〈◊〉 finde the gate of mercie shut to him . thy life is truely by resemblance said to be a shadowe : shado●…es from the sun deriued be : for sure there is no shade , where ●…haebus doth not guild our horizon : so we may say , the pride of life is done , when as the sunne of glorie shall denie , to giue the beames of his resplendent eye . change your corrupt opinions of delight . sometime delight in teares , in bitter woe . to launce and cut , oft heales the wounded knight . if we to heauen ; we must as pilgrims goe : it is a christian pleasure to doe so : for he that doth appoint al times for pleasure : to his repentance can admit no leisure . were it , that he that over-loads the sense , in surffetting the much forbidden tree , could with the habite of his sinnes dispense , whilst he might view his soules enormitie , and with the judgement of discretions eie , sentence his vaine , exorbitant delight , and all his pleasures that doe sinne invite . then might he see the powre of much offending , the little powre of him that so offendeth : that warre of soules that never can have ending , where sinne in opposition , death intendeth , to him that ( prodigall ) in sinne expendeth his very selfe , and like a traitor thiefe , in his owne treason makes himselfe a chiefe . who ever sawe a generall in armes , whenas the day determineth the warre ; to be imprison'd in the treacherous armes of such as neerest to his person are , vnto himselfe may make a like compare : for such are we when our delightfull pleasure , vpon our soules ( like traitors ) make a seasure . 〈◊〉 like , as when the man reported borned , 〈◊〉 chased by the seruants of his pleasure ; 〈◊〉 ●…hen by monstrous sinne , we are deformed , 〈◊〉 finde offensiue , what we held our treasure ▪ 〈◊〉 ●…ame affects ( like dogges ) doe make a seasure 〈◊〉 ●…on our soules : and like the hunted deere ▪ 〈◊〉 our loud yelping sinnes , we stand in feere when we can truelie , thus suruey our sinne , our state of death , our death in our offending : the warre intestine , that we haue within ; 〈◊〉 infinite of griefe , thereof depending ; 〈◊〉 little power we haue , of our amending . when this we know , we know our stat 's not well : 〈◊〉 doth the sicke , that heares his passing bell . ●…hen in the ballance of suspence , we say , our little hope , the mountaine of our care . the scale of seare , by much doth ouer sway ▪ our owne assurances , that nothings are : 〈◊〉 makes , this sicke man of his health despaire and were it not , that grace did vs auaile , we should not stand , the triall of the scaile . 〈◊〉 had i neede ▪ a new to inuocate , that all sufficient , to direct my verse : my selfe much sinfull , cannot sinne relate . whose largenesse dis●…inables my rehearse . o giue me power to beautifie the hearse of penitence : which then is said to die . when men liue most in their securitie . if euer thing of greatest admiration , could draw the vulgar eye , for to admire it ; then let the subject , of this poore relation , be powerfull in their harts , that shall desire it : it is a heauenly act , for to inspire it . for though our penance , be a crabbed tree , yet is the fruit , of rare proprietie . suppose thy selfe , araigned at the barre , laden with fetters of thine owne offence ; thy crying sinnes , thy aduerse lawyers are ▪ the diuell , doth his action here commence , and for his witnesse , hath thy conscience . suppose this court-house , in thy soule to be , thy selfe to plead , thy selfe to answere thee . that part , which best remembers , plaies the clarke , who , when the word of silence , is proclaim'd . intreates , that great assemblie well to marke th'inditement of that traytor : who asham'd , stands at the barre of death : and being nam'd , holdes vp his guilty hand . the clarke then readeth , those treasons , which my vtterance much exceedeth ▪ yet as i may : this i suppose was said . ( traytor ) thou art more ancient in thy sinne then in thy dayes : it cannot be denai'd , but when thy first fore-father did beginne , to listen to his wifes solliciting : thou in him then , didst with him giue consent , to further , that his treasonous intent . 〈◊〉 〈◊〉 〈◊〉 patents did produce thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy soule more blinde . 〈◊〉 〈◊〉 〈◊〉 to execuse thee . 〈◊〉 〈◊〉 〈◊〉 ●…n ●…y minde : 〈◊〉 〈◊〉 bodie , can●…t thou finde 〈◊〉 〈◊〉 〈◊〉 fathers generation . 〈◊〉 〈◊〉 〈◊〉 not giues it limitation . 〈◊〉 〈◊〉 thy 〈◊〉 , so doe thy sinnes augment : 〈◊〉 , they ou●…●…trip thy time in forwardnesse . ●…or long before thy childishnes be spent , thou wil●… be aged in thy wickednesse . childrens first aptitudes doe well expresse , whether the progresse of their liues intend ▪ for like beginning , often hath like end . what though thy parents in their prouidence , couet to better thee , by education . yet is their trauell , but a vaine expence , thy time of youth , will giue an intimation , how much vnlike thou art thy first creation . neuer could any precepts from the wise , er'e rectifie a mans infirmities . thus dost thou make gradation in thy sinne , till thou attaine , the vtmost step of life ; and like report , when it doth first beginne , is then the least ; yet when it waxeth rife , it doth inlarge it selfe : so sinfull life , by custome , and continuance in sinning , men are much worse , then in their first beginning . for when their time doth bring them to that state , that makes a man ; the strength of nature then , doth their injurious parts corroborate . the length of yeares , doth euer giue to man , habilitie in wickednesse : and whan depraued man , hath meanes of doing ill , he makes them serue , his much depraued will. like as the neighbour riuers to the sea cannot support vpon their shallowe backes ; the huge proportion of an argosie , because the little currant water lackes : yet when the sea ( that all resistance wrackes ) shall fill the emptie channell with his tide ; the greatest vessell with great ease may glide . 〈◊〉 are the first vnable yeares of man , 〈◊〉 ●…eake ●…n moouing the huge bulke of sinne : 〈◊〉 when the ●…ide of yeares approcheth , than 〈◊〉 〈◊〉 more impudent in their committing ; 〈◊〉 〈◊〉 ●…ceiue the mightiest vessels in , 〈◊〉 ha●…bour , in their little streame of time , 〈◊〉 〈◊〉 ●…nd , shall cut their little twine . 〈◊〉 a wondrous taske to make relation , 〈◊〉 〈◊〉 grieuance in particular : 〈◊〉 ●…nes of bloud , of wanton agitation . 〈◊〉 ●…inite in euerie kind they are , hearts may suppose ; but speech cannot declare . for when that man in nature is most strong ; he is most powrefull then , in doing wrong . see , if thy time grow aged with expence of many yeares , be lesse in thy offending : t●…me is the giuer of experience : old age will preach to youth , their youthes offending ; ●…et ●…outhful sinnes , in youth haue not their ending . for when old men are stepping to their graue , ●…n youthfull sinning , strong desires they haue . ●…ld age , ( though colde ) can neuer quench the fire of ●…full youth ▪ though age be in thy flesh , yet in thy thoughts , thou dost maintaine desire ; ●…hich in performance , thou canst not expresse , by reason of thy bodies ●…eeblenesse . yet know , that when desire is in thy hart , it is as much , as thou an actor wert . this thy desire , incends the noble parts of reason , and blunteth thy discretion . makes a combustion in obdurate harts ; depraues the sence , and blindeth thy election ; dries vp repentant teares , ( thy soules refection : ) and sure that man , eternallie shall die , whose hart will not giue water to his eye . thus ( o thou worst of gods creation ! ) thou dost reuerse the ordinance of nature . all other beings , keepe their ordination ; obedience liues , in euery other creature ; only in him , that hath the goodliest feature . he that from god , most blessings hath deriued ; he against god , most treasons hath conspired . search the immence circumference of earth , the many wondrous mouers in the sea , the element of ayre , wherein we breathe , the regiment of heauen , and sympathy of moouing orbs , and starrie deitie . in all the parts of this circumference , no one like man in dis-obedience . if god command the seas to patience : they still their noise , and smooth their horred face . let him againe be mooued to offence , the raging wind , the swelling billowes chase , vnto the daring rockes that doe imbrace their violence , and there doth bound the seas , vntill a calme , their troubles do●… appease . 〈◊〉 ●…ommand 〈◊〉 ●…owdes 〈◊〉 ●…eare the avr●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ●…lade . 〈◊〉 〈◊〉 time ●…o giue the yeare ▪ 〈◊〉 〈◊〉 〈◊〉 ●…oures for her distinction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time well ordered were ▪ 〈◊〉 〈◊〉 ●…nd time to ordination ; 〈◊〉 〈◊〉 vnto gods creation ▪ 〈◊〉 〈◊〉 〈◊〉 ●…at times ●…nconstant are ; 〈◊〉 〈◊〉 they are more certaine farre . 〈◊〉 〈◊〉 ●…he sea-deuouring 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 ●…oore ●…onas to the shoare . 〈◊〉 〈◊〉 〈◊〉 eg●…pt doe auaile ▪ 〈◊〉 〈◊〉 warre : ●…ay more . 〈◊〉 〈◊〉 the 〈◊〉 chamber ●…ore , 〈◊〉 〈◊〉 person , of a mightie king , 〈◊〉 〈◊〉 〈◊〉 they had a warranting . 〈◊〉 〈◊〉 〈◊〉 his sacred breath on 〈◊〉 ▪ 〈◊〉 countervaile the angels that erst fell : ●…ing thy soule of his eternitie ; yet thrust thy betters , for lesse sinne to hell . did god refuse those spirits that excell in holy worship ; to partake thy nature ? he did , for thy redemption this ( o traytor ) if god command let this , or that be done ; the little creature , that is bid to doe it , is wondrous quicke in execution : yet vnto man , that hath the power of 〈◊〉 ; and in the verie place of god doth sit : is giuen a law , the which was neuer kept ▪ by any one : ( the sonne of god except . ) now to inlarge the huge proportion of thy offence ( traytor ) thou didst attempt , that treason , which exceedes comparison : whose horrour did bed imme the element : both heauen , and earth in wonders did consent ; to point it out , for greatest admiration , which farre exceeds the power of all relation . this little out of much . god to redeeme , the lost integritie , of man his creature . did his defaced image so esteeme , as he inuested in thy humane nature , the sonne of god , ( the word that made each creature ▪ ) eternall christ , who in his flesh did merit , eternall life , for each beleeuing spirit . see how thou dost returne him recompence . thou gau'st him pouertie , that was a king : iustice it selfe , yet blam'st his innocence : great majestie , had but the poore attending : nor had thy treasons , in these wrongs their ending . but didst with ( wicked iewes ) conspire his death , that first did giue , thy first fore-father breath . and didst preuaile . thy tongue did sentence him ; thy hands ( o wicked instruments of sinne ) bound the most free , and tortur'd euery lim ; nor so content , labour'd to vex within his sacred spirit , with most vile profaning ▪ and last , to please the spirits of thine eye , the holy lambe betweene two thieues must die . was this enough , or art thou still more great in thy offence ? o still thou dost augment it : thou want'st not sinne , but i wordes to repeate thy infinites : thy soule cannot repent it ; for thy delight is euer to augment it : witnes thy horred customary swearing , wherewith each day his body thou art tearing . ●… here let the conscience make some little pause , whilst that the diuell that intends the plea , produceth witnesses to prooue the cause ; shewing large recordes of impietie : and with a wondrous skill in sophistrie , giues a proportion to his sinful state , hoping to make the guiltie desperate . hoping to make the guiltie desperate , he doth augment the volume of our sinning ▪ adding inlargements to exasperate the iudge , that stands to sentence our offending : euen from our birth , to these our dayes of ending : it hath , and will be still his exercise , against our happy beings to deuise . witnes his enuy at our first creation , that did deny our state of innocence , a little breathing rest from his temptation ; but with the smoothed face of faire pretence , suggests into our natures his offence : witnesse againe this time of our repentance , how he incites the iudge to cruell sentence . no one ( howeuer skilfull in his art ) can giue more fit expressing formes to sinne . he makes a priuie search within the heart , and laies that open that was hid within ; and with most curious workemanship doth limme the vgly formes of our impieties ; and then presents their terror to our eyes . this , and much more this enemy of man , and then the conscience doth againe beginne ; ( traitor ) how i st , this thy accuser can produce these certaine probats of thy sinne ? speake ; canst thou cleare thy selfe of guilt heerein ? thy cause will not finde help in thy deniall , for in the court of conscience is thy triall . like vnto him , that in a mighty throng , labors to hasten to some businesse , with heate and sweate doth vex himselfe among the moouing multitude , that in their prease , arrest his haste , and stoppe his forwardnesse : so doe our sighes , our teares and griefe within , arrest our words , when gladly we beginne . ( alas ) what else , but guiltie in the weake ! which he , in broken accents would relate . he puffes it out in sighes , that cannot speake ; the sence of sinne , doth so exanimate those faculties , that on our soules doe wa●…te : as with a lawfull warrant , may be said , in this estate , our verie soules are dead . our reason then , demandes our guilty spirit ; what for our justice we can argument . whether our iudgement correspond our merit ; or if corruption in this parlament , heere in thy owne free holde , we doe conuent ; the iurie , that doth sentence what thou art , are of thy tenants , dwelling in thy hart . nothing ( alas ) the conscience can replie . nothing ( indeede ) nor no word to excuse vs ; where all is sinne , ther 's no integrity . all our cuasions , in this case refuse vs ; nothing in vs can comfort , but accuse vs. for he that hath this sorrowe in his flesh ; hath least of joy , and most of heauinesse . the judgement then ( for judgement must be just ) denounceth sentence of our condemnation . ( traytor ) thy flesh , shall first returne to dust ; the matter of thy first formation ) thy soule transported to that strange vexation ; whereas the soules of damned doe beginne , to act the wofull parts , of tragike sinne. this is the law , and thus we sentence thee ; our power extends not for to moderate ; this court is iustice , iustice we decree . the seate of mercie is predominate , and liues in god , he that did first create thy innocence . to him thou must appeale , if this our condemnation thou repeale . ¶ thus farre the law : now to our worke of grace ▪ to wash this moore , and giue him innocence : to reobtaine what ●…r'st he did deface , integritie : to cancell his offence ; in lieu whereof , to giue him excellence . to make that glorious , that before was base , ( doubt those that list ) it is a worke of grace . of grace ? me thinkes th'vngratious will replie , i rob gods image of his worthinesse . because to sinfull man , i doe denie innatiue power to worke his holinesse . will you ( o men deceiued ) i confesse , that god will share the glory of his name , with men , whose liues dishonour most the same . here is the world , in great dispute and strife , whence doth arise , this penitentiall fire , that purgeth sinne , and rectifies the life : some will deriue it from their owne desire : others , the blessed angels doe inspire ; some in their friends , and many in thei●… priest , in errour all , in god they place it least . when god did giue a spirit vnto man , he did but gently breathe it in his flesh ; but if he once call backe the same againe , he speaketh loud , and groanes with painefulnesse : adam , and lazarus doe well expresse , that he that can determine sinfull strife ; doth somewhat more , than he that gaue vs life . it were a well deseruing worke , to set the kirnell that 's a prisoner in the shell : which , when the sunne doth warme , and heauens wet ▪ receiues a life , yet doth it farre excell in curious art , to make that prosper well ; which ( like a rotten member of a tree ) for fewell fit , for grace vnfit to be . me thinkes , i heare the mutinous repine . and blame the hard construction of my verse : and to the fire condemne this discipline ; or wish , my recantation to reuerse , the doome i censure on this vniuerse . ( thus these repiners ) god should wrong our spirits ▪ to giue vs lawes , and take away our mer●… . thus may your earthen vessels make dispute , and aske , how hap the potter made them so ? doe you not know , that god is absolute ? nor giues a reason for his doing so ? shall god out of himselfe for wisedome goe ? how dar'st thou argument with god maintaine , being his vassaile , he thy soueraigne . to make it best , thus i compare thy state , like to a candle wel prepar'd for light : the reason why i thus doe estimate , is thy discourse , thy reason , and delight to vnderstand each cause . but the insight of that which neerest doth concerne thy minde ▪ in this thou art not sighted , but starke blinde . suppose ten thousand torches in the night ; they giue no light , vnlesse thou giue them fire : so is thy reason , and thy judgements sight , blind in it selfe , if grace giue not desire . it is the god of spirits , doth inspire thy soule with grace , for when it wants his light ; it is more blacke , then is the darkest night . and in this darknesse , this our man of griefe , ( whome we proportion , ) is in darknesse placed . within himselfe , he cannot finde reliefe : what was diuine in him , is now defaced . the pride of his deseruings is disgraced . and when a man in this dejection lyeth , he wastes in sorrow , and in teares he dyeth . and die he must , in his repentant teares , before his reformation can beginne : the graine must die , before the blade appeares ; new birth is gotten , by the death of sinne . when thus we die , our spirit that 's within , respires a life , that neuer will deceiue vs ; whereof , nor time , nor enuie can berea●…e vs. the manner how : this out of my report . when man is ouer-charged with the cares arising from the judgement of this court. and when within himselfe he much despaires ; the holy spirit , then to him repaires , and brings his pardon , testified good , with this subscription ( iesvs ) writ in blood . and thus ( this sacred instrument of life ) ( poore man ) we adde not , to thy heauinesse : to speake in anger or contentious strife ; mercie is only in our businesse : we come to make thy much affliction lesse ; and offer to thy neere despairing spirit , the psalme of mercie . mercie best can merit . see here , the booke of life i do present thee ; wherein thou maist eternitie behold . thou canst not reade , before thou first repent thee ; thou must first know thy selfe , and then vnfold this sacred volume . the spirit then doth hold , before the darkned spirits of his eye , a representment , how his christ did die . said i , a representment , and no more ; it is much more , then in my wordes can be ▪ my soule conceits , a verie christ before ; spreading his sacred bodie on the tree . me thinkes , his verie torments i doe see ▪ this crucifix , is that most sacred booke , wherein each happy spirit needes must looke . and this the holy ghost presents the eye , and bids vs reade our penitentiall verse : if we can ( clarkely ) reade this mystery , he promiseth , our judgement for to trauerse , and all our condemnation to reuerse : but sinne ( alas ) so darkned hath the minde , as in this holy learning we are blinde . like when th'vnlearned fellon hath his booke , without a prompter , he no letter readeth ; although with much desire , he thereon looke , euen so our soules , as much ( vnlearned ) needeth , the help of that sweete comfort that proceedeth . for if that god assist vs not the better , we vnderstand , no sence , no word , nor letter . in this condition , this our man of sinne , cannot reade mercie in these misteries , before gods holy spirit doe beginne , to cleanse the soule of his impieties . to moue the hart , and cleere the darkned eyes : when once this grace , in vs hath but a being , in holy secrets , we haue perfect seeing . the leaprous man , to heale his filthinesse , must seauen times water his contagious skinne ▪ is holy water of that worthinesse ? then with repentant teares let vs beginne , to wash the leaprous body of our sinne . seauen times is nothing , multiply thy seauen , we must wash cleane , ere we can enter heauen . this is our first degree of holinesse ; which at the first , ( as all beginnings are ) little ( in trueth ) but large in hopefulnesse . he that beginnes this sorrow with a teare , vnto a better worke doth but prepare . and when in vs this grace hath but beginning , we liue to hope , and die vnto our sinning . take for an instance him whom we proport : no more of sinne , but now the childe of grace . as he wastes teares , his benefits resort ; the bad thrust out , the betters haue the place , what was delightfull now he doth deface : when thus he hath a new begotten minde , his eyes are open , that before were blinde . no sooner open , but with eagernesse , they gaze vpon that sanctimonious tree the holy crosse , ( o sacred worthinesse ! ) that beares the fruit of immortalitie : and with a greedy appetite doth eie , this crucifix , this christ , that 's nailde thereon , this god , this man , this our redemption . not so●…m'd in mettle , or with curious paint , nor hallowed with earthen sanctitie ; we estimate not much , a woodden saint , nor can a painter learne the mysterie , to make a christ , or giue diuinitie . thus then of all i would be vnderstood , this crucifix , nor mettle , paint , nor wood . but very christ , which with a faithfull eie , this sonne of grace reuiews with good affection : in euery part he earnestly doth prie for sacred bloud , which is the soules refection : for without bloud we seale not our election . now giue him wordes , or else we doe him wrong , to giue him much desire , and not a tongue . ¶ sacred ( he saith ) most glorious , most diuine ; thou word that mad'st , thou christ that sav'dst all ; thou sonne that euerlastingly dost shine , coequall god , and consubstantiall ; thou gate of mercy , way to life eternall : o sith thou giv'st me sorrow for my sinne , open thy mercy gate , and let me in . thou art that foode , and ever-liuing spring , whereof who tastes , shall neuer thirst againe . o i am thirst , with my much sorrowing ; euen as the parched land that gaspes for raine : do not thy heauenly droppings then detaine . if that my soule this holy water want , what thriueth it , i set , i sowe , or plant ? but want i cannot , if i but desire it ; thy mercy doth preuent my forwardnesse : thou giuest grace before wee can require it . if in our hearts there be but willingnesse , thou com'st vnto vs , ere we can expresse what we determine . in this , scarce one of mortall rase , loues imitation . this , and tenne thousand testaments of loue , t'vnworthy men , are daily multiplide , which might their blunted vnderstandings moue to loue and honor , whom they crucified , their king and sauiour iesus is denied . for euer be it hatefull in the iewes , to choose a villaine , and the iust refuse . pilate , thou canst not wash in innocence ; nor cayphas , how er'e in holy place , you give a monstrous sinne , a faire pretence ; your greatnes cannot countenance the case : both prince and prelate , and the vulgar base conspire in one . these discords can agree to plot , and practise this conspiracie . traitors , hold off your blacke and treasonous handes , touch not his pure and neuer-tainted flesh : villaines , your king , must he be lockt in bands ? how prodigall you be in wickednesse ! to buffet , binde , and whippe his sacred flesh . let me my sinfull body interpose , the sinne was mine , let me beare off the blowes . see how his bloud spirts from their cruell stripes ; ( o sacred blood , o sacred body bleeding . ) these iewes haue lesse compassion than their whippes , to sp●…ll that blood , which is the holy feeding of blessed soules ▪ o cruelty exceeding ! traitors , you little know one drop of blood , would be enough to doe all sinners good . ( sweete ies●… , ) may thy seruant begge this grace , to be a vessell , to receiue this spilling . the earth my lord 's a farre vnworthy place ; a place of bloud , a slaughter-house of killing ▪ sith i haue woundes , o iesu be thou willing , that some of this , these iewes shed on the ground ▪ i may reserue , to cure a mortall wound . in this aray , their god , our christ they bring vnto the place of execution : his enemies entitle him a king ; yet that is done in their derision . the stage is calueri●… they act vpon ; a place of skulles , the morall may be this : we are but rotten bones without his blisse . looke , as a pyrate roauing at the seas , when by aduenture hitting on a prise ; doth first vpon their stoage make a sease , then on their victor'd liues doth tyrannise : these hel-houndes so their envie exercise . first , they doe strippe our sauiour of his cloathing , then of his life , and thus they leaue him nothing . is it not wonder this rebellious rout ; trauells in sweat , to worke their fatall woe ? see , with what painefulnesse they goe about this horred act ; herein they are not slowe , that to a worke of grace could neuer goe . they dragge , they binde , they na●…le , they fasten on ; our holy life , but their damnation . betweene two malefactors they did place him ; in scorne of his most perfect innocence . these theeues there set , of purpose to disgrace him , yet did these varlets faile in their pretence ; their neerenesse , could not gi●…e him their offence . for that is said to be the vertuous meane , that on each hand , hath neighbour'd the extreame . now they haue reared vp this crucifix , see how their resting time they entertaine . some vinegre and gall togither mix ; others deride , and all of them disdaine , in scorne they call him , lord , and soueraigne . the souldiers , that aboue the rest doe raue , doe cast the dice , who should his garment haue . my lord is now in other businesse , building the frame of mans saluation : these drops of bloud , and water doe expresse his inward griefe : he giues a demonstration of torment , that exceedeth all relation . for , he that would bring merit vnto man , must suffer more , then any other can . o what is man whome thou regardest so ! a stayned cloath , a beautie withered . yet did my lord his greatnesse humble so , as he inuests our nature that was dead ; he brings againe what erst was perished . now by his bloud , and euer by his grace , he makes vs worthie that before were base . what though they heape iniquitie on sinne ? he layeth not his sauing worke away : he helpeth most , when they most torture him ; to giue vs life , he doth his owne defray . ( lord christ ) thou didst for thy tormentors pray , father forgiue them , ( thus thy innocence ) forgiue them ( gratious father ) their offence . the horror of this act , did blind the sunne , remoue the earth , the holy temple rend : dead bodies from their sepulchers did runne ; and preach to many how these iewes offend : all things reprou'd , and nothing did commend . the sunne , the earth , the temple , and the graue , haue more of grace , then these tormentors haue . the sunne doth hide his euer-burning face , abhorring to suruey their damned fact . the earth did shame it , as her owne disgrace ; because vpon her body they did act . the graues disclaime , and dis-alowe the fact ▪ the holy temple doth it selfe diuide , because a holier they haue crucifide . now giue me breath ( o sacred breathing spirit ! ) with faithfull affectation to applie , this death , this christ , this compotence of merit vnto my soule ; that in it selfe would die , if not supported by the hand of mercie . how helpeth it the hurt-man to be sound , vnlesse the salue be plasterd to the wound . and as the holy prophet that did spread , his liuing body on the liuelesse corse , and so brought backe , the spirit vanished , and made a contract where there was diuorse : so , when our soules are mantled with this crosse ; that life of grace , we erst had lost with sinning ▪ hath then a second time in vs beginning . and to make sit for good digestion this bread of life ; we must the loafe diuide ; our faithfull soules in morsels feeds thereon , so by degrees my lord was crucified . in ciuill fellowship it is denied , to gobbet vp a supper at a bit , when we haue time and leisure for to sit . it were good order we beginne the lowest , when we this iacobs ladder would ascend ; in happie progresse we attaine the rest , and then we giue our trauells happie end . this only co●…nsaile i doe recommend : that he that would ascend these holy staires ▪ must to his footing first direct his cares . then with his blessed feete let vs beginne , that now are stayned with the streaming bloud that 〈◊〉 from the naile , that stickes therein . o that my eyes , would doe my hart that good , to be as mo●…st , as is the swelling floud ! for holy 〈◊〉 doth instruct my teares , to wash , and then to wipe them with my haires . these holy passengers doe neuer haste , to guilty bloud , nor vnto lustfull fire . no little minute of a time they waste , to minister to any vaine desire . in enuy therefore did the iewes conspire , to naile those holy moovers vnto wood , that were such forward instruments of good . their trauell was , to trauell to the weake ; bring comfort to the vnrespected poore ; to giue the lame to goe , the dumbe to speake , and ●…it applyments vnto euery sore ; a greater yet than what was saide before : they brought the newes of peace vnto our spirite . and therefore our acceptance they doe merite . see how his sacred knees be markt with praire , a demonstration of his sanctitie . to adulation they vncustom'd are ; nor fawne they with officiall flatterie . giue me ( sweete lorde ) these merites to app●… : these markes are no disgrace vnto my skinne ▪ better be markt with holy prayer , than sinne. now let me reach my meditation higher , and touch my lords most blessed heart that bleedeth : this bloud cannot extinguish holy fire ; that in this holy principall exceedeth : he warmes with zeale , and with his blood he feedeth our spirites that are cold and hunger-starued , wanting this grace we men haue not deserued . this heart is not the nursery of pride ▪ of murther , lust , of mammon , and debate : within his secrets there is not implide , the new inuention to equiuocate . this heart must thinke what ere his wordes relat●… ▪ lying is sinne , all sinne is from the deuill , the art of reseruation then is euill . no sin had ere admittance in this place , ( o place , most sanctimonious , most diuine ! ) the presence-chamber , and the seate of grace , whereas his soule in majestie did shine . how can it be the holiest should incline , to entertaine into his chaire of state , the ●…east of euills we can estimate ? may i ( sweet iesu ) view in euery part , the secret closet of thy thoughts within ; the spea●…e hath made a passage to thy heart ; the entrance then is open ; let me in to see the merite that hath vanquisht sin . do not thy mercy gate against me locke , for i will euer at thy mercy knocke . see , here is nothing that presents my eie , but loue , but fauour , and compassion : in euery quarter mercy i espie ; mercie 's the briefe of all i looke vpon ; mercie the cause and meanes of my saluation . o , sith there is such mercy in thy hart , ( sweete iesu ) giue my grieued soule a parte . like to a prince that in his royall throne , bethinkes what may his people benefit ; sends this his good determination , to such as at his counsaile table sit , that by their wisedomes they may order it : so dooth the heart determine first the deede , then sends it to the counsaile in the head . let me alittle higher now ascend , whereas my lord his holy armes doth spread , this moralles how his mercy doth extend ; invites to save what would be perished : come vnto me all that are wearied , i will support your life , vnloade your cares , infuse my grace , and wipe away your teares ▪ then sith i am inuited to this grace , ( sweete iesu ) giue my spirite entertaine ; i would vnloade my burthen in this place , whose weight is more than i can well sustaine : ( lord iesu ) ease thy seruant of this paine : take off this heauy bondage of my sinne , thy yoke is easie , let me liue therein . these hands ( o sacred instruments of health ! ) that neuer failed yet in any cure ; the sicke mans comfort , and the poore mans wealth : whose holy vertue euer shall indure , and euer for to help will them inure : why doe the iewes these holy helpers wound , whose very touch made the diseased sound ? these mercifull and free bestowing hands , are euer reaching their beneuolence : he giueth aught to any that demands ; neuer respecting gainefull recompence ; his bounty is not wasted with expence . for as the springs supply the wasting streames , so hath his grace supplyment from the heauens . his flesh they wound , and mortise it in wood , t'vnfit my lord , from healing any more ; as they strike in , out starts the sacred blood , that cureth more than did his hands before : one dramme of this will helpe the greatest sore . these people in their purpose ( then ) did faile , : for heere is vertue which they cannot naile . this holy vertue ( might my lord be pleasd , ) t'infuse my soule , all hackt with mortall sinne ; wounded , and sore , in euery parte diseasd ; i should my restauration then beginne . my hands haue blood , that ouer-spreads my skinne with sinfull guilt ▪ o let thy blood diuine exp●… my guilt , and then my blood refine ! now i arriue my much desired port ; the orbe wherein all holinesse doth moue , the place whereto all wisedome doth resort , the court of mercy , majestie , and loue , furnisht with all acquirements from aboue . such is my lords most sacred holy head , with all these rich induments furnished . this is that one and vniuersall head , that ouer all hath true preheminence ; who seekes a second , from the first is dead : two vniuersals haue no excellence . who can corriuall christ without offence ? ( lord sauiour christ ) it doth my soule content ▪ to be a member in thy regiment . from this first head deriued is all grace ; that giues the members life , and holy being ▪ the head is said to be the fittest place , where our immortall spirits be decreeing , how to repaire this house of flesh ; then seeing the lower parts to reason are but dead , they must repaire for wisedome to the head. see how these iewes this head doe dignisie ; his temples , with a crowne they doe adorne . they call him king , yet this their king must d●… ▪ they giue him state , but that is done in scorne , a diademe they fashion him of thorne . yet know ( you traytors ) when it toucht his head , neuer was crowne so richly garnished . a crowne of thorne ? o let their great offence , re-eccho backe my indignation ! were ye ( good people ) at this great expence , to solemnize his coronation , that was the king , that gaue all kings creation . see you these drops , that trickle from the thorne ? they damne your deede , but doe his grace adorne . his holy eyes , ( o sacred lamps of light ! ) the busie searchers of all mens distresse : whose seeing is not letted by the night , in naked formes they all things can expresse ▪ they haue all knowledge , and all holinesse . these pla●…s that are mouers in this heauen ▪ haue better constellation then the seauen . ( lord iesus ) let thy holy eyes reflect their influence , vpon my earthen state : thy heauenly presence is a faire aspect ; there doth my soule delight to speculate . for by those starres , i best can calculate my lot of grace : which neuer is deni'd to him , that viewes this christ thus cruci●…i'd . but o the organe of his holy speech ; that breatheth life to euery faithfull eare ! this holy one , his holy word did preach : he gi●…es for nothing what would cost vs deare ; and makes assurance , where before was ●…eare . ( lord iesu ) giue me knowledge in thy teaching , i shall lesse neede these times contentious preaching . his breath he formeth into holy prayer ▪ which doth ascend the thro●…e of maiestie . for vs poore men , all his petitions were ; he aduocates for vs perpetuallie . thinke ye , the father will his sonne denie ? what neede i for moe int●…rcessors care , when holy christ doth interceede his prayer ? thou splendor of thy fathers majestie . thou god of god , thou man , all mens redeemer . thou king of iewes , thou christ they crucifie . thou one , wherein all graces treasur'd are . thou mercifull , thou all , thou euery where . to thee ( o sauiour iesus ) i repaire , exhibite ( lord ) my pardon in thy prayer . pardon my youthfull sinning , and my old ; pardon my secrete , and reuealed ●…nes ; pardon my errours , that be m●…old . pardon committings , and omitions . pardon my nature stayned with corruptions . ( lord ) pardon all , in all i haue offended : thy pardon 's free , to all be it extended . now ( holy ioseph ) helpe me to interre this sacred corse : my hart 's a fitting place , wherein thou maist , his sepulchre prepare . digge deepe ( old man ) this graue will not disgrace my willing hart , but dignifie the place . ( lord iesu ) if this resting place may please , not three daies ( lord ) but rest here many threes . god forbid that i should reioyce , but in the crosse of our lord iesus christ , whereby the world is crucified vnto me , and i vnto the world . galat. 6. 14. the designed end to the socinian controversy, or, a rational and plain discourse to prove, that no other person but the father of christ is god most high by john smith. smith, john, fl. 1673-1680. 1695 approx. 91 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60471 wing s4103 estc r15169 12279670 ocm 12279670 58644 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60471) transcribed from: (early english books online ; image set 58644) images scanned from microfilm: (early english books, 1641-1700 ; 926:10) the designed end to the socinian controversy, or, a rational and plain discourse to prove, that no other person but the father of christ is god most high by john smith. smith, john, fl. 1673-1680. 63 p. [s.n.], london : 1695. reproduction of original in cambridge university library. advertisement: p. 3-4. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. socinianism. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a designed end to the socinian controversy : or , a rational and plain discourse to prove , that no other person but the father of christ is god most high. by john smith . father , — this is life eternal to know thee the only true god. john 17. 3. london , printed in the year mdcxcv . an advertisement . the reader is desired to take notice , that these papers were written at different times , as matter did offer it self to the author's mind ; and for that reason some particulars are therein touch'd upon more than once ; for which 't is hoped , however , that there will need little excuse , since in relation to the whole design it may be pertinent enough . the method also , for that reason , is somewhat unusual ; but i have ventur'd however to let it pass as it is , since not method but matter in such cases is chiefly to be minded : and i doubt not but that in one part or other thereof , every part of the controversy will be found to be both fully and fairly discuss'd : and i wish none that read it may be of that evil temper as to forbear the acknowledgment of that truth , which yet in conscience they dare not deny ; like those jews of old , who though they believed in christ , yet did not confess him , lest they should be put out of the synagogue ; joh. 12. 42. a designed end to the socinian controversy . that there is a god. that there is such a being as god , ( by which is meant one eternal mind , essence or spiritual power , who is the original and first cause of all other beings besides ) is manifest ; for 't is not possible that any other being whatsoever could give a being to it self : certainly nothing can be more absurd than to imagine that a thing can act any ways towards its own production before it is . hence it follows , that every one of these beings is but the real effect of this first cause that had a being before it ; and this first cause of necessity must have been eternal , and without beginning : since had there been once no kind of being at all , there then could never have been such a being as god , no nor any other being besides ; for doubtless , of nothing , nothing can be produc'd . that this god is but one in nature or essence . and as 't is thus plain that there is a god , so 't is utterly impossible that there can be any more than one god : for whoever is truly god , must be absolutely infinite or immense ; that is , his divine essence must be boundless , and fill all that endless and inconceivable space that is without or beyond the limits of this world , as well as this world. for 't is impossible that any being whatever can in any respect be greater than god is , or contain him ; for then he himself could not be truly infinite , nor excel in all perfections . the nature or essence therefore of god is infinite , and in extent is without bounds ; and 't is self-evidently impossible for two or more infinitely extended beings to subsist together : which demonstrates by consequence , that god can be but one as to his divine essence or nature . and as right reason does plainly teach this truth , so do the scriptures as evidently declare the same : to instance in a few , — the lord he is god , there is none else besides him , deut. 4. 35. see now that i , even i am he , and there is no god with me , deut. 32. 39. there is none like thee , neither is there any god besides thee , 1 chron. 17. 20. i am the first , and i am the last ; and besides methere is no god , isa . 44. 6. we know that an idol is nothing in the world , and that there is none other god but one , 1 cor. 8. 4. — to us there is but one god , 1 cor. 8. 6. i might add a great number of other texts that speak to the very same purpose , but i think 't is needless in a case so plain . that this one true god is but one in person . now as 't is thus plain , that god is but one , as to his nature or essence ; so 't is evident likewise , that he can in no sense be any more than one in person : for if , as some affirm , the divine nature did contain in it several persons , as does the humane nature , then each of those must be truly immense , truly almighty , and truly most wise , else they could not each of them be truly god , ( as some have unwarily asserted , and the trinitarian notion supposes ) ; for whoever is truly god , must be every way thus qualified in all respects . for if that person that is supposed to be god , be not truly immense , then some other being of necessity must be greater than he ; for whoever is not infinite , must be bounded by some other being , which in that respect does truly surpass that bounded being in greatness : but ( as i said before ) nothing can in any kind or respect whatsoever be greater than god is , or contain him ; and by consequence he alone is truly immense . the person that is truly god , must be also almighty ; that is , he must be able to do more than any , or than all other beings together can do : for doubtless none is the most high , but he that in might and strength does transcend all others . touching the almighty , says job , he excels in power , ch . 37. 28. the person also that is truly god , must be most wise and knowing : 't is doubtless a property essential to the true god , to know more than any other being besides can know : of that day and hour , saith our saviour , knoweth no man , no not the angels which are in heaven , neither the son , but the father only ; matth. 24. 36. mar. 13. 32. now if that person who is truly god , must be thus immense in his person , almighty in his power , and most wise in his knowledg ; then it follows by direct consequence , that 't is impossible for more than one person to be truly god : for nothing can be more absurd , than to believe or affirm , that two or three distinct beings , such as all personal beings are , can be each of them unlimited , as to the extent of their personal beings ; can be each of them able to do more than the rest can do , or that each of them can know more than the others know . suppose , for instance , two such beings as a and b : now if the person of a can do more than the person of b , then the person of b cannot do more than the person of a ; for if he could , then would not a be able to do more than b , and by consequence he could not be almighty . again , if the person of a be most wise , and knows more than the person of b , then b cannot know more than a ; for if he did , then would not a know more than b , and so by consequence would not be most wise : which evidently demonstrates , that no more than one person can be truly god , since no more than one can be truly infinite in all these afore-mentioned divine perfections . that this one person who is truly god , is him only who is the father of jesus christ . 't is undeniably evident from the old testament , that the god of israel , or the lord of hosts , is the only true god : for thus it is written , thou art god , and thou alone , of all the kingdoms of the earth , 2 kings 19. 15. there is none like thee , neither is there any god besides thee , 2 chron. 17. 20. thou art god alone , psal . 86. 10. besides me there is no god , isa . 44. 6. i am god , and there is none else , isa . 46. 9. thou shalt know no other god but me , hos . 13. 4. now as this is plain beyond contradiction , so do all christians generally acknowledg , that the god here mentioned was him only who afterwards was called the father of jesus christ . and in the new testament no truth is more fully and plainly express'd than this is : thus says our lord himself , father , — this is life eternal , to know thee the only true god , joh. 17. 1 , 3. the same do his apostles affirm ; blessed be god , even the father of our lord jesus christ , 1 cor. 1. 3. blessed be the god and father of our lord jesus christ , eph. 1. 3. with one mind and one mouth glorify god , even the father of our lord jesus christ , rom. 15. 6. we give thanks to god , and the father of our lord jesus christ , col. 1. 3. he shall deliver up the kingdom to god , even the father , 1 cor. 15. 24. therewith bless we god , even the father , jam. 3. 9. to us there is but one god , the father , 1 cor. 8. 6. now it is impossible that any one article of the christian faith can be more fully and plainly express'd in scripture than this is ; the words can be understood in no other sense than what at the first sight they do plainly signify , and they give the most satisfying answer that can be given to any one that shall ask who god is , namely , that he is only that most divine person who is the father of jesus christ : and if in this case plain scripture is not to be relied on , i see not of what great use our bibles can be to us . yet this so plain and evident truth is commonly denied . for a very great number of professed christians do notwithstanding believe , that in the godhead there be indeed more persons than only one ; and that jesus christ , the son of god , is god also as well as his father . but of this error the former arguments are sufficient to convince them : for if none be god but the father of christ , then cannot the son be truly god also , since he in no sense whatever can be said to be the father of christ , that is , of himself . and certainly if men would resolve faithfully to make use but of common sense and common honesty , they could not but be convinced of the absurdity of this opinion , by only reading so often as they do in the new testament of jesus christ his being the son of god : for how can he be god himself , who truly is no other than the son of god ? if he be the son only , then 't is plain that he is not the father also , who alone is god : for 't is impossible , according to the notion we have of sons , for any being whatever to be the son of himself . no understanding man , when at any time he hears mention made of the son of a king , is so idle in his imagination as to believe , that thereby is meant the king who is his father ; he certainly then must be very sensless , who can think that by the son of god is any ways meant god , that is , god most high . christ not the true god , because he himself has a god above him . 't is also evident beyond contradiction , that our blessed lord cannot be truly god , since both he himself and his apostles do very plainly acknowledg , that he has a god above him : for instance , my god , my god , why hast thou forsaken me ? mat. 27. 46. i ascend to my god , and to your god , joh. 20. 17. him that overcometh will i make a pillar in the temple of my god , rev. 3. 12. the head of every man is christ , and the head of christ is god , 1 cor. 11. 3. blessed be the god and father of our lord jesus christ , eph. 1. 3. the god and father of our lord jesus christ knows i lie not , 2 cor. 11. 31. — that the god of our lord jesus christ may give you the spirit , eph. 1. 17. therefore god , even thy god , hath anointed thee with the oil of gladness above thy fellows , heb. 1. 8 , 9. these texts are very plain , and need no interpretation to make them be understood . now if our lord christ have thus a god above him , then 't is evident , if any thing in the world be so , that he himself is not god most high . christ not god , because what he does is by a power received from god. this truth christ himself does plainly declare ; i can , saith he , of my own self do nothing , joh. 5. 30. all power is given unto me both in heaven and in earth , mat. 28. 18. when the multitude saw his miracles , they marvelled , and glorified god who had given such power unto men , mat. 9. 8. now these things can in no tolerable sense be said of him that is truly god : for he that is god most high , hath essentially in himself all kind of divine dignity and excellency , and cannot without the highest of blasphemies be in any sense said to receive them of another . but of our lord it is recorded , that he neither said nor did any thing , especially in the work of our redemption , but what he was commanded to say and do by his father ; i have not spoken of my self , ( saith he ) but the father which sent me , he gave me a commandment what i should say , and what i should speak , joh. 12. 49. is he able to save the world ? to this power he was raised by god : him hath god exalted to be a prince and a saviour , acts 5. 31. can he give power to believers to become the sons of god ? this power he also has received : thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , joh. 17. 2. has he power to raise from the dead ? even this power also he did receive : as the father hath life in himself , so hath he given to the son to have life in himself , joh. 5. 26. has he power to judg the world ? 't is god that does enable him to do this : this is he that was ordained of god to be judg of quick and dead , acts 10. 42. i can do nothing of my self ; as i hear , i judg . joh. 5. 30. moreover , 't is thus said , the glory which thou hast given me , i have given them , joh. 17. 22. i appoint unto you a kingdom , as my father hath appointed unto me , luke 22. 29. the god of our lord jesus christ hath put all things under his feet , eph. 1. 17. now they must impose strangely upon their own understandings , that can ( unrequired by the gospel ) believe him to be truly god , even infinite in all perfection , of whom 't is said so plainly , that whatever power and dignity he has , is given him by another . christ not god , because god and he are plainly distinguished . this consideration alone of it self is a very strong argument , to prove our lord christ not to be really and truly god , since he is every where spoken of as a person that differs as much from god , as a noble subject differs from his prince or king. thus 't is said of him , that god anointed him , acts 10. 38. that he offered himself up to god , heb. 9. 14. that god raised him from the dead , acts 2. 24. that he was exalted by god , acts 2. 33. that he ascended to god , joh. 20. 17. that he sits at god's right hand , acts 7. 56. that god for christ's sake hath forgiven us , eph. 4. 32. that he hath redeemed us unto god by his blood , rev. 5. 9. that the god of our lord jesus christ hath put all things under his feet , eph. 1. 22. i might collect a very great number of other places that speak to the very same purpose , all which do evidently demonstrate , that the true god is not jesus christ : for if jesus were sent of god , and raised up from the dead by god , and sits now at god's right hand , &c. then 't is plain , that there is as great a difference between the true god and him , as there is between a prince , and him whom he is said to honour or imploy . 't would be strangely absurd for a man to affirm , that god can be sent of god ; that god can pray to god ; that god can ascend to god ; that god can sit at god's right hand ; and that god shall deliver up the kingdom to god , that god may be all in all . he that can believe this possible , is fitted for the reception of the most ridiculous and absurd errors that were ever found in the world. of that account which the scriptures give of the person of christ . as from what has been said before , it appears very plainly what kind of person christ our lord is not ; so 't will be likewise necessary to shew what the scriptures do declare concerning him as to what he is . now if we consider well the general scope and tendency of those sacred writings , we shall perceive very plainly that christ , or the messiah , according to the promises , was really to be of the same nature with them , which he came to redeem ; that as by man came death , so by man might come also the resurrection of the dead , 1 cor. 15. 't was by the seed of the woman that the serpent's head was bruised , gen. 3. 15. to abraham the promise was made , that in him and in his seed all the nations of the earth should be blessed , gen. 28. 14. moses tells the children of israel , that the lord their god should raise up unto them a prophet like unto him , deut. 8. 15. of this man's seed , ( namely david 's ) saith st. paul , hath god raised up unto israel a saviour , jesus ; acts 13. 23. in the fulness of time god sent forth his son , made of a woman , gal. 4. 4. from all which places 't is manifest , that as to the personal nature of christ , he is the same as were those humane ancestors from whom he did lineally descend ; in all things he was like unto his brethren , except in being a sinner ; heb. 2. 17. heb. 4. 15. and accordingly we find him almost every where mentioned by that plain denomination and term of a man ; ye seek ( saith he himself ) to kill me , a man who hath told you the truth which i have heard of god , joh. 8. 40. after me cometh a man that is preferred before me , joh. 1. 30. jesus of nazareth , a man approved of god by wonders and signs which god did by him , acts 13. 38. he hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordained , acts 17. 31. there is one god , and one mediator between god and men , the man christ jesus , 1 tim. 2. 5. but this man , because he continueth ever , hath an unchangeable priesthood , heb. 2. 7. but this man , after he had once offered one sacrifice for sins for ever , sat down at the right hand of god , heb. 10. 12. i could name a multitude of others , but i think it is needless . now to me 't is strange that any should so much as imagine that the believing and asserting of christ to be truly an humane person , should derogate from his true honour and dignity , when the gospel does so frequently assert him to be such ; whereas on the contrary , 't is not said so much as once , that he is god most high , or that he is one of that sacred three which do constitute or make up the true godhead : these unscriptural titles are derived only from the meer opinions and traditions of either deceived or deceiving men , whose eyes the god of this world hath blinded , so that they cannot see or discern the truth . the primitive confessions concerning christ were ; not that jesus our lord was god equal to the father in all kind of divine perfections , nor that he was god of the substance of his father , as he was man of the substance of his mother , as some have taught in after-times . all that those first confessions do contain was this , that he was the christ , the son of god , and the saviour of the world , this was the faith of martha ; she said unto him , yea lord , i believe that thou art the christ , the son of god , that should come into the world , john 11. 27. this was st. peter 's faith , thou art christ the son of the living god , mat. 16. 16. this was the eunuch's faith , i believe that christ is the son of god , acts 8. 37. this was the faith of the mariners ; of a truth thou art the son of god , mat. 14. 33. and the faith of nicodemus was , we know thou art a teacher come from god , for no man can do these miracles that thou dost , except god be with him , john 3. 2. st. paul is also said to preach christ in the synagogues , that he was the son of god , acts 9. 20. he is said also to testify to the jews , not that jesus was god , but that jesus was the christ , acts 18. 5. we have seen and do testify ( saith st. john ) that the father sent the son to be the saviour of the world , 1 joh. 4. 14. here 's no trinity in unity , nor god-man , nor hypostatical union , so much as mentioned , nor any other of those hard and cramping names with which the church of god has been since perplex'd . the undoubted faith on which the salvation of all christians does depend , is no other than this : these things , saith st. john , are written , that ye might believe that jesus is the son of god ; and that believing , ye might have life through his name , joh. 20. 31. if we confess with our mouth the lord jesus , and believe in our heart that god raised him from the dead , we shall be saved , rom. 10. 9. whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god , 1 joh. 4. 15. who is he that overcometh the world , but he that believeth that jesus is the son of god ? 1 joh. 5. 5. these are a plain account of that faith which now is indispensably required of every christian in relation to christ . the scripture no where injoins us to believe , on pain of damnation , either that jesus is god most high , or that he is indeed both god and man , or that he was eternally begotten of the father . it only teaches us thus much concerning him , that the man christ jesus is the mediator between god and men , 2 tim. 2. 5. that he is the propitiation for the sins of the whole world , 1 joh. 2. 2. that it pleased the father by him to reconcile all things to himself , col. 1. 20. that there is no salvation in any other , acts 4. 12. that he appears now in the presence of god for us , heb. 9. 24. and that he shall judg both quick and dead , at the latter day , acts 10. 42. these are fundamentals so plain , and so undoubted , that all christians do universally agree in the profession of them , as they likewise would do in all other truths , were nothing but what is really such imposed on the faith of believers . of the transcendent dignity of jesus christ . and now although from what has been said hitherto , it be plainly evident , that the godhead does consist but of one divine person only , even the father of christ ; and that jesus , called otherways in scripture the son of god , is no other than an humane person : yet 't is plain also that he is not a common man , but the chief and most transcendently excellent of all humane beings , yea in dignity above even the angels . for as his conception in the womb of a virgin was miraculous , so were his life and actions a wonder : he made a perfect conquest both of death and the devil ; and in that great instance of magnanimity has out-done all the renowned heroes both of greece and rome . and unto which of the angels said god at any time , sit thou on my right hand ? but to this dignity is jesus exalted , heb. 1. 13. god has crowned him with glory and honour , heb. 2. 9. and anointed him with the oil of gladness above his fellows , heb. 1. 9. angels , and authorities , and powers being made subject unto him , 1 pet. 3. 22. he is ascended into heaven in a triumphant manner : and as he now sits there at god's right hand in glory , so at the last day shall he come down from thence , to judg mankind , with such a surprizing majesty as shall amaze and confound the world. 't is doubtless impossible for any humane understanding to conceive , or tongue to express this most excellent man's transcendent dignity ; his greatness must needs be very extraordinary , who is thus set even above the angels , is the head of every man , and the prince of the kings of the earth . 1 pet. 3. 22. 1 cor. 11. 3. rev. 1. 5. and now if to those foregoing considerations we add that of his most admired love to us sinful mortals , in making peace for us by the blood of his cross , col. 1. 20. and in undergoing with invincible patience all those indignities and miseries which did befal him in this the course of that glorious work of his , the opening for men a new and living way to the regions of bliss : the consideration of this , i say , added to that other of his most transcendent glory and power , ought evermore to raise up in us that veneration which is sutable to such most wonderful instances of unconceivable majesty and heroick affection . yet it is not any way justifiable to honour christ falsly . as the glory of god is not to be advanc'd by falshood , so neither can we truly honour christ by lies ; he desires no such thing at our hands , neither at the last day will he reward us for affirming him to be that which indeed he is not : they only give true honour to christ who own him for the undoubted messiah , or the son of god , and do stedfastly both believe and obey his gospel . as for the other vain and ungrounded opinions of men concerning him , they no ways conduce to the glory of our blessed redeemer . 't is said indeed that we should honour the son as we honour the father , joh. 5. 23. but that word as does not import an equal honour , no more than it does import an equal holiness and purity , when we are commanded to purify our selves as he is pure , 1 john 3. 3. and as he which hath called you is holy , so be ye holy in all manner of conversation , 1 pet. 1. 15. besides , the word honour is of a doubtful import , and doth often-times signify only obedience , as is evident from ephes . 6. 1 , 2. where by honour thy father and mother is clearly signified , obey your parents . and accordingly dr. clagget , in his paraphrase on the place , makes it to be an honouring the son with the same faith and obedience ; implying , that we are as much bound to believe and obey the gospel of christ in the new testament , as we are the law of god recorded in the old ; that since he is made judg of the world , to be certain he will not suffer the breach of his own laws to go unpunished . doubtless we ought to be as careful of ascribing to christ those glories which are his , as we are to give to god almighty that honour which essentially belongs to himself : and no man can think or speak too honourably of his redeemer , so long as he no ways does thereby rob god the father of that truly divine honour which is his indispensible due . our lord who sought not his own glory , ( john 8. 50. ) will give us no thanks for such honours as do naturally derogate from his father's dignity : but such is their honour who make the son to be god ; for then since but one person can be truly god , they do assert by consequence that the father is not so . god has indeed highly exalted jesus his beloved son , and has given him a name above every name , and has put all things under his feet . but when all things are said to be thus put under him , 't is manifest that he himself is excepted that did put all things under him , 1 cor. 15. 27. so that notwithstanding the great and mighty dignities to which god hath exalted christ , yet he has still reserv'd to himself this most supreme royalty of being the god and head of christ . god hath given him indeed a kingdom ; but when the intent of this government of his is accomplish'd , he shall again resign it back , that so god in that after-state of eternity may be all in all , 1 cor. 15. 24 , 25 , 28. answers to the principal objections made against the vnitarian doctrine . and now tho from what has been already said , no man whose understanding is not inslaved by the tyranny either of self-conceit , interest , or education , can doubt of so great a truth as this is , namely , that no personal being whatever , besides the father of christ , is god most high ; as also that other branch thereof , that jesus our lord , as to his nature , is the same with them whom he came to redeem . yet since there have been many objections raised against it , i will endeavour as briefly as i can , to give them such reasonable answers as shall make these truths beyond exception . of the names of god given to christ . some object , that christ of necessity must be god , since in several places of scripture he is expresly called by the name of god. i answer , a god he undoubtedly is , and a mighty god too , according to the way of expression used in those antient times ; in which those were called gods who either represented god's person , or acted in his name and by his authority : but he is not god almighty . when the jews did accuse him for making himself god , he thus vindicates his innocence ; if , saith he , they are called gods to whom the word of god came — say ye of him whom the father hath sanctified , and sent into the world , thou blasphemest , because i said i am the son of god ? john 10. 35 , 36. christ had as good a right to this title as any of the rest , if not a better ; and therefore it could be no blasphemy to appropriate the same to himself , had he done so : but they lied , for he did not do it , he only said , that he was the son of god , calling god his father . of the mediation of jesus christ . others object , that if christ were not god as well as man , he could not have been a fit mediator between god and man , since in such a case , say they , he ought no way to be exactly the person concern'd . a fit mediator between god and man must neither be only god , nor only man , but one who by nature is between these two , even god as well as man. i answer ; 't is not necessary that a mediator should be of such a middle nature , nor does the scripture any where assert it : there is always supposed in the work of reconciliation , one offended , another offending , and a third not concern'd in the quarrel , interposing to make peace between them . now in this sense christ , though but a man , was a very fit and proper mediator : had he been god , he had been the party offended ; had he been a sinful man , he had been one of that party that gave the offence ; but being a man perfectly righteous , he therefore was fit to intercede between god and sinners . that christ is our mediator , is plain and evident ; and 't is as plain that he is only a man , and not both god and man , as some assert : there is , saith the scripture , one god , and one mediator between god and men , the man christ jesus , 2 tim. 2. 5. and 't is most wonderful , that in a matter so manifestly evident , men should dare to impose upon the world another faith , or be induc'd to believe contrary to so plain and evident a part of god's word . of the oneness of god and christ . others object , that christ jesus must needs be god , because 't is said , i and my father are one , john 10. 30. and again ; there be three that bear record — and these three are one , 1 joh. 5. 7. to these i answer , that though 't is said they are one , yet 't is not said what one they are ; 't is not said they are one god. this is only the ungrounded assertion either of some easy-minded , or else of some heedlesly bold and daring men. doubtless by that passage , 1 john 5. 7. is meant , that these three are one as to the record which they are there said to bear ; they perfectly agree in that witness which they give concerning jesus his being truly the christ , as the foregoing verses do plainly intimate . as for that other passage , john 10. 30. 't is plain , that the oneness there meant is a mystical or moral , and not a natural oneness : and 't is doubtless explained by john 17. 11. where our saviour prays that his disciples might be one as he and his father were one ; that they , saith he , may be one , as thou father art in me , and i in thee , that they may be one in us , v. 21. which denotes an oneness only in the same mutual affection , for believers can be one in no other sense but this : and look what oneness there ought to be between one true believer and another , the same oneness there is between christ and god , an inward intimacy , like that between real friends , of whom 't is usual to say , they are all one , one in heart , and one in mind ; as those in acts 4. 32. are said to be . of the equality of god and christ . some object , that christ must be god as well as his father , because 't is said , that he thought it no robbery to be equal with god , phil. 2. 6. to this i answer , that christ himself hath told us , that his father is greater than he , john 14. 28. hence 't is plain , that if the son be any ways equal to the father , yet 't is really but in some particulars ; for were the son equal to the father in every respect , then 't were impossible for the father to be greater than he . whence 't is clear that the son cannot be equal to the father in all things , though in some things he may . for instance , as god can save believers , so this also christ can do ; but this power of christ is not an essential , but a derived power ; thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , john 17. 2. these are our saviour's own words ; and 't is plain , that he from whom he receives the power , must in power be superiour unto him : he is not therefore almighty , and so by consequence not god most high , as the objection would suppose . of christ's being the maker of the world. some object , that christ is said to be the maker of the worlds , heb. 1. 2. and that all things were made by him , joh. 1. 3. and therefore , say they , he of necessity must be god eternal . i answer , many things are spoken of christ figuratively , as he is called a way , a door , a vine ; and the bread in the sacrament is said to be his body . now these , as those likewise which affirm him to be the maker of the world , are figurative or mystical expressions , in which one thing is said to signify another , as the old creation to set forth the new. there are in the scripture many dark and difficult passages , hard to be understood , as st. peter expresses it , 2 epist . 3. 16. which are doubtless true in some sense or other , could we be so happy as to hit upon the right : but in the mean time , till this can be done , 't is certain that that can never be the right sense which contradicts the clearest and the plainest parts of the bible , as well as the greatest and most certain evidences of humane understanding . the general current of the scripture declares plainly , that christ , or the messiah , was derived from the seed of , abraham ; that he was the son of david ; that he was made of a woman . wherefore 't is self-evident that in a literal sense he could never be the maker of the world , whose true ancestors were humane persons , and who was born , or whose being did first begin to be , some thousands of years after the world was made . all scriptures therefore that affirm christ to be the maker of the world , and to be the maker of all things , must be supposed to speak figuratively , and are no ways to be understood in their literal sense and meaning . in all such cases as this is , 't is safer to say , that we cannot understand truly in what sense these scriptures are to be taken , than it is to conclude , that they mean that which other more numerous and plain places of scripture , as well as reason , do make to be impossible . of the two natures of jesus christ . when we urge those scriptures which say that christ has a god above him ; that he could do nothing of himself ; that he knew not of the day of judgment ; that he died to redeem mankind . the opposers reply , that this is meant only as to his manhood or humane nature , but not as to his divine nature : for as he was god , none was his superiour ; he had all power essentially in himself , knew all things , and was truly immortal . i answer ; if christ had really two natures in him , so that thereby he had been truly god as well as man , the person thus constituted or made up of two such natures , could never have died according to his humane nature , if by his divine nature he had been truly god too : for how could he in person have been mortal in one capacity , if he had been on the contrary immortal in another ? he also could not possibly have been ignorant in one capacity of what he knew in another ; nor could he have wanted any kind of power , if in any of his capacities he had had all power essentially in himself ; one capacity must needs have supplied the defects of the other , especially the stronger of the weaker . of christ his being the son of god. 't is objected , that as christ jesus our lord was begotten by god on the body of the virgin ; so he must necessarily be god of the substance of his father , as he was man of the substance of his mother . in answer to this i say , that when the angel saluted the virgin with the glad-tidings of her being designed to be the mother not of god , but of the promised messiah , he told her , that the holy ghost should come upon her , and the power of the highest should overshadow her ; and that therefore that holy thing which should be born of her , should be called the son of god , luke 1. 31 , 35. now in the relation of this message these following particulars are remarkable : first ; that jesus our lord is the son of god's power only , and not of his person ; the power of the highest shall over shadow thee . 't was of the woman only that he was made , gal. 4. 4. ( he was not generated , as some think , out of his father's substance ) and so by consequence was the son only of his miraculous and almighty power . secondly ; it is not said that therefore he shall be the natural son of god in that sense , as one man is the natural son of another ; but therefore he shall be called the son of god , or he shall so be , and be so reputed , because in this one particular instance god was to him instead of a father , not a father in the way that men are fathers to their children , but a father in respect of the virgin 's receiving a power from god ; thus in an uncommon manner to conceive in her self a son of joseph and david , ver. 31 , 32. from what has been said i think it appears plainly , that christ his being god of the substance of his father , is an ungrounded conceit . the generation of our lord jesus may be better accounted for another way : for god the almighty architect , and most-wise contriver of the creation , has reserv'd to himself a power to alter the course of nature whensoever he pleases ; and as of a rib taken out from the side of adam he made a woman , so by the same omnipotent power he did enable a virgin woman to conceive a son. if god had power out of mere stones to raise up children unto abraham , mat. 3. 9. we ought not to think it incredible , that in this miraculous manner he should out of the posterity of abraham raise up this seed so wonderfully to be the world's redeemer . of the power by which christ did miracles . some i find are strongly perswaded that none but a person truly god could do those wonderful works that christ did . to such i answer , that a man who is no god can do things that are miraculous , when god gives him a power to perform them . this is evident in those which moses did , and in those also which were wrought by the apostles . the works of christ indeed were extraordinary , yet not done by a power inherent in himself , but by a power derived from god : for himself tells us , that all power was given unto him both in heaven and in earth , mat. 28. 18. he was a man approved of god ( saith the apostle ) by miracles , wonders , and signs which god did by him , acts 2. 22. this power god did bestow on christ , to be only an evidence of his being the true messiah : rabbi , saith nicodemus , we know that thou art a teacher come from god ; for no man can do these things that thou dost , except god be with him , joh. 3. 2. the works , saith christ , which the father hath given me to finish , the same works that i do , bear witness of me , joh. 5. 36. his works were an evident proof that he was no impostor , but a true and most wonderful prophet ; yet still he is said to be but a man , a man whom god was with , a man by whom god did wonders . of the incomprehensibleness of god's nature . some object , that we must not think to comprehend the infinite nature of god , nor understand fully every particular that does relate to his divine perfections ; for god is incomprehensible , and may for ought we know be that which yet we cannot plainly understand him to be , namely , three in person , though but one in essence . i answer ; some of god's divine perfections are self-evident , and 't is impossible that we can be mistaken therein : we are infallibly certain that he must be immense in person , almighty in power , and most wise in knowledg . and although we cannot know what god is in every respect , yet at the same time we may know certainly what indeed he is not ; we know certainly that he is not a man , or that he was made of a woman , as christ was : we know certainly that he is not mortal , or that he cannot die , as christ did ; and we know certainly that he has not a god above him , as christ had ; and we know certainly that he has not received any kind of power from another , as christ jesus is said to do . and as one truth naturally infers another , so we do from hence assuredly conclude that the person of jesus our lord is not truly god ; for he was made of a woman , gal. 4. 4. he died to redeem us , 2 cor. 5. 14. he had a god above him , 1 cor. 11. 3. and he did receive all the power he had of another , joh. 5. 30. mat. 28. 18. we also know certainly that if the divine godhead did consist of three persons , that then neither of the three persons singly can be god. if all three be but that one god together ( as the trinitarians assert ) then no one of them can be the true god by himself : for the same denomination cannot properly fit each person singly , as does fit them when conjoined in one mutual relation ; for then they might be said to be indeed three supreme godheads , which is utterly impossible . we also know certainly that if any of the three persons , said to be in the godhead , be god by himself , as we have proved god the father undoubtedly is , then all the rest are but superfluous and unnecessary , as to the constitution of a godhead : for one infinite , almighty , and most wise person , is as sufficient to all the purposes of a godhead , as ten thousand deities : but if three be but the one true god together , then no one of them can be that one true god by himself alone . lastly , we may be infallibly certain that if doctrines grounded on so many numerous and great evidences both of scripture and self-evident reason , as these are , that god is but one in person ; that the person who is truly god , is no other than the father of jesus christ ; and that the most excellent of men , even jesus christ , was only a man , be false ; then we cannot be certain of the truth of any other principle in religion : if the evidences here collected do deceive us , 't is in vain to hope by any other methods to find the truth . of the coming down of christ from heaven . some , as a proof of our saviour's godhead , urge those texts of scripture , where 't is said , he came down from heaven ; came forth from the father , and ascended up where he was before . to which i answer , that these prove not that for which they are intended , since 't is plainly inferred from other scriptures , that christ , some time before he was sent to declare the glad-tidings of the gospel , was assumed or taken up from the earth into his father's more immediate presence , ( as st. paul was some time after into the third heaven ) there to be instructed in the mind and will of god , and to be invested with that great dignity and power of being a prince and a saviour . to this the prophet daniel's vision plainly alludes ; i saw , saith he , in the night visions , and behold one like the son of man came to the antient of days , and they brought him before him ; and there was given him dominion and glory , and a kingdom , that all people , and nations , and languages should serve him , dan. 7. 13. and from the words of our saviour himself 't is plain , that he ascended up into heaven before he came down to declare his father's will to men ; no man , saith he , hath ascended into heaven , but he that came down from heaven , joh. 3. 13. but no man but christ ever came down from thence , which he never could have done had he not first ascended up thither . and that he was taken up to be instructed in the doctrine he was to publish to the world , is plain also ; the father , saith he , that sent me , he gave me a commandment what i should say , and what i should speak , joh. 12. 49. the redemption or restoration of mankind was a work of prodigious difficulty ; and god , who had fore-ordained our saviour for the performance thereof , did for his greater incouragement present to his view the glories , which before the world was ( joh. 17. 5. ) he had designed as a reward for his son the messiah : and 't was doubtless this fore-taste of the divine and heavenly happiness that animated him with courage and fortitude to encounter all the difficulties that stood in his way . hence 't is said , that he for the joy that was set before him , did endure the cross , and despise the shame , heb. 12. 2. of the eternity of christ . some object , that christ is said to be before abraham , before all things , and that he had glory with god before the world was . this , say they , proves him to be eternal , and by consequence god. i answer , 't is impossible that christ can be the true and living god , since 't is plain from what has been said in the former part of this work , that no person is truly god but the father of christ , and that christ has a god above him . 't is impossible for christ to be eternal ; for if god be his father , as all acknowledg , then there was a time when the son had not a being : for to be a son , and to be equal in duration with his eternal father that begot him , is undoubtedly impossible . besides , we are told plainly , that the son was first fore-ordained before he came to have a being in these latter times , 1. pet. 1. 20. now no fore-ordained being can possibly be eternal , since he that did ordain his being , must be before him of necessity ; and none but the very first of all beings can be truly eternal . how could he have a being before abraham , since 't is declared he was of the seed of abraham ? how could he be before david , when 't was out of david's posterity that god raised up jesus according to his promise ? and since jesus the son of god was made of a woman , gal. 4. 4. he could not be more antient in time than his mother that bare him . if follows then that these scriptures on which the objection depends , are purely figurative , and are not to be understood in their literal sense and meaning : they declare indeed that christ in some sense or other was before all things , before abraham , and had glory before the world was , but not in that sense which the objectors suppose . for 't is not reasonable they should be understood in such a sense as contradicts both common understanding , and the greatest and plainest part of all the bible ; they are places of the same nature with those which st. peter affirms are hard to be understood , 2 pet. 3. 16. and for that reason must by interpretation be brought to such a sense as is agreeable to the analogy of faith , and the most general scope and design of the holy scriptures : that is to say , that christ was before abraham , and before the world , &c. in the fore-ordination , decree and counsel of god , as in very deed st. peter interprets them , when he saith thus of christ , that he verily was fore-ordained before the foundation of the world , but was manifest in these lust times , 1 pet. 1. 20. of the satisfaction that christ made to god. some argue thus ; that if christ had not been god , the sacrifice he offered , or the satisfaction he made for sinners , would not have been of that infinite worth which was necessary to satisfy the infinite justice of an offended god. i answer . the holy scriptures do not any where declare this doctrine , but on the contrary they tell us , that as by the offence of one , judgment came upon all men to condemnation ; so by the righteousness of one , the free gift came upon all men to justification of life . rom. 5. 18. in which words are contained the whole doctrine of the satisfaction of christ ; and they imply thus much only , that god was so infinitely well pleased with the unspotted righteousness of his son , that for his sake he entred into a new covenant of grace and mercy with mankind , wherein he did engage himself to be still their god , and to afford them new means of becoming his people . thus did god in infinite mercy take all men again into favour for the sake of one perfectly righteous person , as in infinite justice he had before included all men under suffering for their first father's sin and transgression : so that as by man came death , the punishment due to the breach of the first covenant , so by man came also the resurrection from the dead , 1 cor. 15. 21. all which was not the effect of any equivalent price which by christ was given to god , but of the righteousness or obedience , which he perform'd to his father's command : for as by one man's disobedience many were made sinners ; so by the obedience of one shall many be made righteous . rom. 5. 19. had christ given to god , or made in our stead such a satisfaction as had been equivalent to the transgressions of all men , in order to redeem them , how then could eternal life be the free gift of god ? how then could we be saved by free grace ? and how could our sins be said to be forgiven ? for gift , and grace , and forgiveness , are not proper terms where an equivalent hath been received . in the scripture 't is said indeed , that christ hath obtained eternal redemption for us , heb. 9. 12. that our peace is made through the blood of his cross , col. 1. 20. that we were reconciled unto god by the death of his son , rom. 5. 10. but it speaks not so much as one word of an equivalent . but is it not said , say some , that we are bought with a price , 1 cor. 6. 20. and that the son of man has given his life a ransom for many ? mat. 20. 28. i answer , these are but improper expressions , and are of the same nature with those which attribute hands , and eyes , and ears to god , which only imply that such acts are done by god which men usually perform by these bodily parts : even so ▪ christ is said to ransom ▪ us , and to buy us with a price , because by his means we do receive benefits equivalent to what they do who are set free from any kind of misery and bondage , by the payment of a price to them in whose bondage they are . i shall , as a close to what i have to say on this head , add , that the justice of god spoken of is satisfied in a manner different from that which the adversary supposes : that is to say , the justice of god is satisfied in the certain punishment of adam's transgression . adam was commanded not to eat of the forbidden fruit on pain of death . this command he transgressed ; and 't is evident that the punishment was accordingly inflicted , for adam died , and all his posterity do die likewise . now when the penalty is thus inflicted , 't is plain that justice is satisfied , and god in equity can require no more : but had not christ obtained the favour to restore us to life after the punishment was thus inflicted , there had then been an end of mankind for ever . from hence 't is apparent how idle their fancy is who imagine christ suffered what all mankind should have suffered , in order to free them for ever from suffering the same . for 't is plain beyond contradiction , that we are not freed from death , the punishment due to that first transgression , for we all die ; god does exact the forfeiture of every one of us , and by consequence his justice , as to that offence , is satisfied in all its demands . but this , say some , is false , for hell was our due as well as death ; and from that christ has freed every one that will believe . i answer , 't is strange that christ should free believers from one part of the punishment and not from the other : the scriptures no where reveal this secret , and for that reason we need not believe it . hell is the punishment which is due to the breach of the second covenant , and not of the first ; now neither has christ freed us from this by any thing that he has done and suffered for us . he by his righteousness did indeed procure for us a new covenant , and this new covenant of grace proposes life and pardon on condition that we will believe its promises , sincerely endeavour to obey its precepts , and repent of sin ; and they are truly the breakers of this covenant who live in a continued course of disobedience thereunto , and die at last in final impenitence . now for such sinners as these there does remain no sacrifice ; christ never died for the redemption of such , and by consequence can no ways be said to suffer in their stead . of the object of divine worship . some object , that jesus must be god , because 't is recorded that his name , in the most primitive times of the gospel , was called upon ; see acts 9. 14. and 22. 16. i answer ; 't is difficult to understand rightly what is there meant by calling on his name : this is certain , that the scripture no where injoins us to make christ the object of divine worship ; it does rather expresly intimate the contrary . our lord forewarns his disciples not to ask any thing of him after his ascension , but bids them ask the father in his name , job . 16. 23 , 24 , 26. and when our lord taught his own disciples to pray , he bids them say , our father which art in heaven , mat. 6. 9. he does not direct them to say , o christ hear us : he tells the samaritan woman , that in the following times the true worshippers should worship the father , joh. 4. 23. 't was the doctrine of st. paul , that in every thing by prayer and supplication we should let our requests be made known unto god , phil. 4. 6. and his own practice was according to his doctrine , i bow my knee ( saith he ) to the father of our lord jesus christ , eph. 3. 14. and in many other places , god or the father , not christ , is mentioned as the alone object of divine adoration and petition : and 't is worth nothing , that christ himself , whose example and footsteps we should follow , prayed always to his father , and never did so much as once petition any other person of the supposed trinity . and as to thanksgiving , 't is plainly said to be the will of god that we should do all in the name of the lord jesus , giving thanks to god and the father by him , col. 3. 17. and in another place we are commanded to give thanks always unto god and the father , in the name of jesus christ , eph. 5. 20. and accordingly we read in a great number of places in the new testament , how the apostles gave god thanks through jesus christ . jesus our lord is said in scripture to appear in the presence of god for us , heb. 9. 24. to be an advocate for sinners , 1 joh. 2. 1. to make intercession for the saints , rom. 3. 34. to be the mediator between god and men , 1 tim. 2. 5. the minister of the new covenant , heb. 8. 6. all which proves him to be the person that pleads our cause , that solicites our acceptance , the great transactor and manager of all affairs between god and us ; but it no ways intimates any divine worship due to himself . and indeed should we put christ instead of the true god , and make him the alone object of divine prayer and thanksgiving , in whose name then shall we approach the throne of grace ? and by whom shall we render thanks to god ? who shall be our intercessor , our advocate , our mediator ? for my part i know but of one mediator , and that 's the man christ jesus , 1 tim. 2. 5. and he only is the mediator between us men and the one true god , whom i before have proved to be only the father of jesus christ . to make our lord christ therefore the object of our divine addresses is as much as in us lies to deprive him of his mediatory office , which also by consequence is to deny him to be the son of god , even the beloved in whom alone we are accepted , eph. 1. 6. yea , and by this we deny also the godhead of the father , in whose stead we do by this means place christ , than which there can be nothing in this world that is more truly antichristian : see 1 john 2. 22. now from the aforegoing arguments 't is evident , that whatever the sense of the objected places are , yet they cannot mean that which the objector intends , since in vastly more numerous and plain places the scriptures make god and not christ to be the alone object of our divine addresses . of the novelty of the vnitarian doctrine . some object against the doctrine of god's being but one in person , the novelty thereof , that 't is but of yesterday in comparison to that which asserts a trinity , which is , they say , of at least 1600 and odd years standing . i answer , that the objector is greatly mistaken : for can that be a new doctrine which has the greatest and the most plain part of the scripture for its foundation ? the doctrine of god's being but one in person , is in the former part of this work proved to be expresly and plainly contain'd both in the old and new testament , and by consequence must needs be as antient as the scriptures are . the long continuance of the contrary doctrine , if it were as antient as the objectors affirm , is yet no argument of its real truth . we read that soon after the good wheat was sown , the enemy began to sprinkle tares in the field ; mat. 13. 25. and the mystery of iniquity began to work even in st. paul's time , 2 thess . 2. 7. so that 't is no wonder that some errors , as suppose this of the trinity , be almost of equal standing to the greatest truths : for where god has a church , the devil always has a chappel . 't is not the long or short continuance of any doctrine , as to its profession , that makes it authentick , but that foundation of reason and scripture on which it is built : a tenet is not therefore true because of its long or general belief , if at the same time it contradicts self-evidence , and the general current of the sacred scriptures . of scripture-mysteries . some object , that much of the scripture is mere mystery ; and therefore since all scripture is the object of our faith , we must sometimes believe things which we cannot comprehend . i answer , if we are to believe mysteries when clearly revealed , yet it does not from thence follow , that therefore we must believe impossibilities and contradictions . a just god can never lay on us a necessity of submitting to those terms and conditions of salvation which we cannot possibly understand . hence it follows that such obscure mysteries as evidently do contradict other plain truths , do no ways concern us , so long as we are in the dark as to their true sense and meaning . when a mystery is plainly express'd in scripture , as when 't is said , a virgin did conceive a son , or that all men shall rise again , or that christ shall judg the world , and no other plain scripture contradicts it , neither is it contrary to humane reason ; we are then to believe it , tho it may be above our understanding to conceive which way the power of god should enable a virgin to conceive , or in what manner our scattered dust shall be recollected and revived , or how our blessed saviour can be made fit for so great a work as an universal judg. but if some places in scripture had said these things , but others more numerous and plain had affirmed the contrary , or had it contradicted any self-evident principle of reason , we might then have rejected the belief thereof as safely and with as good authority as we now do that of the popish transubstantiation , which by the way is as expresly contain'd in scripture as is that of the trinity . but for mysteries of a more doubtful nature , such as want the qualifications before express'd , they can no ways oblige our faith , so long as their true meaning lies hid in obscurity of expression . there will be a time when all secret things shall be revealed , and all hidden things shall be brought to light , for which we must wait with patience , and not pretend , as some do , to explain even what is most hard and difficult , by such notions as are purely unintelligible ; for this is but the more to confound their minds which were at a loss before . 't is true , if any man can rationally explain a mystery , he then does good service both to god and man ; but this we are infallibly certain is never done , when the sense that is given of a doubtful place of scripture is contrary not only to the general current of the rest of the word of god , but is also a contradiction to the most self-evident sentiments of humane understanding . but some may say , if such passages as these are so generally to be overlook'd in the business of religion , why then did god cause them to be recorded in the sacred scripture ? i answer , that it may as well be asked , why god made so many sorts of small , and as we think , useless insects to live upon the earth , since we know not what benefit they are of to the world ? doubtless god , who does nothing in vain , made them for some great ends , though our short-sighted understanding cannot perceive what those excellent ends of his are : even so likewise will his wisdom be manifested some way or other , by what to us is yet hard to be understood in scripture . and though we are ignorant of the true meaning of many of the most obscure and doubtful parts thereof , yet the ends and purposes of god in causing them to be written , either are or shall in due time be accomplished . in the mean time we ought to magnify that manifest goodness of god , who hath communicated to mankind such a number of plain and evident precepts as will be fully sufficient for salvation , if we carefully observe them . all are concern'd in the business of life eternal , therefore hath god given us laws sutable to our common capacities : the gospel of christ was preach'd to the poor , which intimates that the glad-tidings of salvation did not consist of unintelligible mysteries , but of such plain and evident notions as did fit the understandings of the lowest people . of faith and reason . there are a sort of people in the world of several false perswasions , who when they can no longer maintain their errors against the power of true reason , fly to faith as their last refuge , and tell us , that 't is by faith only that we are made able to overcome the world , 1 joh. 5. 4. and that therefore 't is necessary for men to believe what yet they cannot comprehend . to this i answer , that faith indeed is the chief duty of the christian religion , because 't is the belief of god's promises and threatnings that does ingage mankind to the obedience of his precepts : few , i doubt , would be religious , were there no fear of hell , nor hopes of heaven . 't is said , that all things are possible to him that believes , mark 9. 23. which in other words imports that no difficulty nor hazard , how great soever , shall be able to stop them in their christian race : and in this sense it only is , that faith is said to be the victory that overcometh the world. but though 't is only a firm perswasion of the truth of god's promises and threatnings that inspires the faithful with courage to overcome and conquer the temptations not only of the devil , but of the lusts of this world too ; yet this is no argument that therefore we must assent to that which we see no reason to believe ; for then we might be every whit as liable to believe things false as things that are true . wherefore it behoves us to be very watchful and circumspect in avoiding false principles ; for error of any kind will rather make us slaves to the devil , than enable us to overcome and conquer him . as therefore thou oughtst to imbrace truth wheresoever thou dost find it , so be as ready to relinquish errors , when by carefully examining into religion thou hast discovered them to be such : for 't is in every respect as heroick an act of faith to believe our selves in the wrong when we really are so , as 't is to adhere stedfastly to a truth undoubted . know then that no kind of faith can be true that is certainly unreasonable , for the light of nature is as much god's law as divine revelation ; and none must ever think that god's law can contradict it self . right self-evident reason is the only touchstone that men have to distinguish truth from error : and 't is the agreement even of scripture with this reason that makes us know it to be the word of god ; 't is not our forefathers saying so , but the exact concurrence of the witness of our spirit and that testimony . and though some would perswade us not at all to trust to reason in matters of religion ; yet 't is observable that those very men that exclaim most against it , are yet necessitated to give reasons of their own to prove , if 't were possible , that your reason is not to be relied on : and certainly that guide must needs be most safe , whom the whole world , in some kind or other , do find it so necessary to follow . of the true nature of religion . 't is certain that the laws of religion are design'd by god for the only good of mankind ; he forbids some things and commands others , only because the one is prejudicial to man's well-being , and the other is absolutely necessary to his peace and happiness . in order then to the true happiness of this life there is required a sutable way of living , even such as respects the universal good of the whole kind ; which , in short , is that which men call a life of holiness , or a life perfectly free from every kind of injustice or mischief both to one's self and others . and as for the heavenly state , that is a state of perfect goodness and purity ; and 't is impossible that any one can take delight in that divine kind of life hereafter which he hated here : and for that reason could the wicked be admitted into heaven , yet then would they be unhappy , by reason that there none of those base and ignoble pleasures would be found which their corrupted minds on earth did love and admire . 't is then only a good life on earth that can fit us for the heavenly inheritance . now this goodness of life , so necessary to man's both present and future bliss , does not consist in speculation but in practice . belief is of no other use than as it enacts obedience ; and that 's the reason that the day of judgment is represented as taking no notice of the opinions , but of the practices of men. have you fed the hungry ? have you clothed the naked ? have you visited the sick ? mat. 25. 36. at that great solemnity the inquiry will not be , what had you in the world ? or what did you profess ? but what good deeds have you done therein ? how has your care been to promote the universal good of rational beings ? have you renounced the lust of the flesh , the lust of the eye , and the pride of life ? 1 john 2. 26. and lived soberly , and righteously , and godlily in this present world ? tit. 2. 12. and done justly , and loved mercy , and walked humbly with god ? mich. 6. 8. now if 't is the goodness of our practice that is the one thing necessary to salvation , then the disbelieving either a few doubtful , or else a few unreasonable opinions , can never be dangerous . let us then ( as to the point now under examination ) ask our selves but this one question , will the belief of the doctrine of a trinity make me a more merciful and righteous man than i shall be if i did profess the contrary ? will it make me love and honour god better ? will it make the service which i render to his divine majesty a more reasonable service ? and if on serious consideration you find it will not , then 't is plain that the unitarian faith , which denies a trinity of persons in the godhead , is much to be preferr'd , since 't is not perplex'd with such contradictions to humane understanding , but depends on more plain and noble evidences , and does also in all respects whatsoever effectually secure a good life ; which , when all is done , is the very soul and life of religion , and will stand by a man when hypostatical vnions , and mutual consciousness , and somewhats , will prove but poor things to depend upon for salvation . there can be no danger of damnation for not assenting to such mysterious notions as men can at no tolerable rate understand , such as is that of the doctrine of a trinity , ( which makes the divine power of the godhead to reside in three distinct persons , whose constitution is like that of a free state , rather than the more divine government of a single monarchy ) if in the mean time they believe heartily the plain doctrine revealed in god's word , and live up truly to the undoubted precepts which the christian religion commands , which i am certain does no where say , that unless ye believe that three persons are truly god , ye shall certainly be damn'd . salvation and the belief of the trinity not inconsistent . 't is objected as dangerous to believe the doctrine of god's being but one in person , because we should hereby , as much as in us lies , exclude from salvation all those pious and just men who in former ages have liv'd and died in the belief of a trinity . i answer ; the wisdom of the unitarian doctrine never was so uncharitable as to suppose this ; yet doubtless the belief of a trinity must needs much lessen their future happiness , though not wholly debar them of salvation : and therefore to persist therein , after due admonition especially , is very imprudent and dangerous . 't is plain , that though those who believe a trinity do believe more than either god or christ do require as necessary to salvation , yet together or therewith many persons do also believe all the chief fundamentals in religion that are requisite to save them ; and therefore their hope and trust in god's mercy on one hand , may out-ballance their error on the other . if god winked at the ignorance of the vertuous gentiles , how can we imagine that he should not be gracious to the heedless and unwitting errors of the humble and contrite-hearted christian ? if any man ( saith the apostle ) build on the foundation hay , and straw , and stubble , that is , doctrine that will not stand the test of truth , he shall suffer loss ; yet he himself shall be saved , but so as by fire , 1 cor. 3. 15. that is , with great difficulty he shall escape damnation . if god should be extream to mark what is done amiss , no man could stand in judgment before him ; as it is in psal . 143. 2. & 130. 3. all salvation is of the free grace and mercy of god , who pardons iniquity , transgression and sin , exod. 34. 7. a good life will make great abatements upon the account of a bad faith ; mercy rejoiceth against judgment , jam. 2. 13. and charity shall cover a multitude of sins , 1 pet. 4. 8. but though 't is possible for a man to be saved in this faith , who otherwise has lived well , yet 't will doubtless much lessen his future happiness , for error of any kind is the fruitful parent of many mischiefs ; it betrays us into absurdities , and involves us in many unwarrantable words and actions . as our faith is , so will our practice be apt to be , and consequently error in one respect or other will be apt to make mens lives less innocent ; and the less innocent our actions are , the less doubtless will our reward hereafter be : for the eternal glories , compar'd to that of the sun , and moon , and stars , 1 cor. 15. will be in proportion to the degrees of our christian perfection . they therefore whose religion is such only as will but just preserve them from damnation , must not expect so large a share of the divine recompences , as by god's grace is due to the inlarged capacity of the more exactly knowing and undefiled soul. but notwithstanding what has been said on the behalf of those otherwise good livers who have not been ignorant of the truth merely out of malice and design , i add , that in case men of false principles are told plainly that they are in the wrong , and yet they still do obstinately persist therein , and refuse to consider seriously the arguments both of scripture and reason that are offered to convince them ; i see not how in any case 't is possible for such to be saved : for this is truly and plainly to reject the counsel of god , and to do despite to the spirit of grace . by what nature the world was redeemed . when men have argued whatever they can about the necessity of christ his being truly god , that so the sacrifice he offered might be of merit sufficient to answer the demands of god's most infinite justice ; yet after all it must be acknowledged , that our peace was made with god , only by the holy life and death of an humane person : for nothing that is truly god can die or shed blood , but 't is by blood , even the blood of a dying jesus , that we are cleansed from all sin , 1 joh. 1. 7. and this his death for our redemption is an undeniable instance to prove , that his person was truly humane . christ jesus our lord was undoubtedly filled with the divine spirit , for in him dwelt the fulness of the godhead ; but this did not make him god , any more than a believer shall be made god by receiving of his fulness , joh. 1. 16. or by being partaker of the divine nature promised to such , 2 pet. 1. 4. it only fitted him for the work of redemption : he by that eminent inhabitation of the divine spirit became able to surmount all temptations to sin ; and 't was only the underfiled obedience of his life , even unto death , that made the sacrifice which he offered unto god acceptable . the blood that was shed to manifest the intire obedience of jesus unto god , was no other than the blood of a most holy and excellent man ; 't was not the blood of god , as some men rashly do affirm : on the cross he that thus died cried out , my god , my god , why hast thou forsaken me ? now for him to be god that thus prayed to god , is , i think , impossible . wherefore 't is evident , that he who thus died was not a true deity ; and yet 't was by him that died that the world was redeemed ; for which blessed be the lord god of israel , who hath thus visited and redeemed his people , and hath raised up a mighty salvation for us , out of the house of his servant david , luke 1. 68 , 69. a general rule for answering all objections . having considered and answered the principal objections urged in favour of the doctrine which asserts jesus christ to be truly god , in opposition to that of his being only the man who is the mediator between god and men , 1 tim. 2. 5. or that which asserts that none is god but the father of christ , 't will be needless to confute those other little objections which still remain ; since when the chiefest strength that does uphold an error is overthrown , 't is not in the power of some little props to maintain and support it : nevertheless , lest the minds of some should thereby be perplex'd , i here lay down one general rule , by which all other objections may be easily refuted , and that is this : if any principle in religion be true , by the greater and by the plainer number of evidences , it can never be false by a few in number , or by them that are dark and doubtful . if then the arguments to prove the true god to be only the father of jesus christ , are more in number , and plainer to be understood , than those are which are objected in favour of the contrary , you need then only to reply thus , that the proofs that make for it , are more both in number and weight , than those that are against it ; and that therefore 't would be unpardonable to suffer such trifles to unsettle and shake your faith. suppose a man objects against the doctrine of god's being but one in person , this text , let us make man , gen. 1. 26. and endeavour to prove from thence , that god is more than one in person , is it reasonable to suffer this to alter your judgment , when for that one passage , vs , urged in favour of the belief of more persons than one , you have ten thousand that mention god to be but only one , in such terms as these , i , thou , me , he , his ? and as for the terms of we , they , them , &c. they are not mentioned in scripture so much as once , as applied to god alone . if every single objection that is started should be admitted to be of authority sufficient to invalidate the best and clearest proofs ; or if every hard and doubtful passage in scripture were enough to overthrow all them that are clear and plain , then all true religion would soon be at an end : for some plausible exceptions may be made against the chiefest and plainest truths in religion , otherwise so many false and erroneous opinions would not have obtained that authority that they have in the world. indeed when we are told plainly , that we are in an error , and arguments truly considerable are at the same time offered to undeceive us , we ought then to suffer our selves to be convinc'd : for if what is thus urged carries with it so much clear evidence as makes it undoubted , the changing then of our opinions will not only be reasonable , but very honourable too , since nothing is more ignoble and base than to be a slave to error , from which not any thing in this world but truth can free us . of the true notion of the holy ghost . 't is plain from the general analogy of true faith , grounded on scripture-evidence , that the holy ghost is no distinct person subsisting of himself ; for then 't is clear , that our lord could not be the son of him who is now called god the father , or the first person in the supposed trinity , since 't is plain that the virgin mary's conception was occasioned by the overshadowing of the holy ghost , luke 1. 35. which all trinitarians acknowledg to be the third person , and not the first : 't is expresly said , that that which was conceived in her was of the holy ghost , mat. 1. 20. and that she was with child by him , mat. 1. 18. wherefore 't is evident from these additional words , and the power of the highest shall overshadow thee , luke 1. 35. that the holy ghost is only that divine and invisible power of god , by which he works his will and pleasure in the world ; and by consequence , that god , and the spirit of god , are no more two distinct persons than man and the spirit of man are ; for to the one the other is compared in the sacred scripture , 1 cor. 2. 11. and as the members of man's body do secretly and wonderfully obey the dictates of his will or mind , so , and much more so , do all creatures act , and are commanded by the almighty power of god's divine and most wise will and pleasure . when therefore all the elect people of god are said to be sanctified by the holy ghost , it must be understood of that new temper and inclination of mind which god by his divine and invisible power does work or cause in men. when he powerfully raises up in them holy thoughts , and excites in their minds new desires , he is then truly said to sanctify them by his spirit : and when men wilfully reject those motions to goodness , which god by his power does raise up in them , they are then truly said to resist , and grieve , and quench his spirit . and whereas the spirit is said to receive , and to be sent , from whence some would infer its distinct personality : 't is replied , that these are but improper expressions , such as are before noted to be spoken of god and christ ; they are words fitted to our dull apprehensions rather than to the true nature of the spirit it self , even as god is represented as having the actions and passions of a man , and to come down from heaven , when yet we know that he is already every where , though our mortal eyes have not powers fitted to perceive him : he that filleth all things can no ways be capable of moving out of his place . such expressions as these therefore are plainly improper , and must not be understood literally , or as at first sight they seem to express . the conclvsion . to what has been said on this subject , i will only add this one solemn protestation , that as what i here offer is grounded on the dictates only of plain and positive scripture , and the most evident and perfect reason , as i humbly judg : so the design of this its publication is the alone glory of god almighty , and the church's peace , which no ways can be establish'd firmly but on the foundations of truth . and though i am sensible the work is not perform'd with that exactness as to be in every part without reproof , yet i am satisfied that in the main i have therein managed the true cause of god and religion . nevertheless , i have a secret distrust within me , that what i here offer will not be kindly received : for my best indeavours must not expect to find better success than did those of my blessed lord and master ; who , though he spake as never man spake , and confirmed his doctrine with such miracles as did demonstrate him to be a teacher sent of god , yet was believed on but by a few : the praise of men was then generally much more belov'd than the praise of god ; joh. 12. 43. and i doubt the case is still the same ; men now seek their own and not the things of jesus christ , phil. 2. 21. they that love riches will hardly run the hazard of losing any temporal preferment for the sake of truth . others will be averse from acknowledging themselves in a mistake , who before have been honoured with the repute both of orthodox and learned men ; and those who have been long prepossess'd with the contrary perswasion , will hardly relinquish it , though the best of reasons be offered to convince them of their error . in short , the religion of mankind generally is but a self-righteousness , a law rather of their own making than of god's appointing . there are but very few that in all things do either live or believe as the gospel directs them : the whole world does for the most part prefer some senseless humour before sacred truth , and that immortal bliss to which it would conduct them . the end . the imitation of christ divided into four books / written in latin by thomas à kempis ; and the translations of it corrected & amended by w.p. imitatio christi. english. 1639. 1639 approx. 434 kb of xml-encoded text transcribed from 229 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a13699 stc 23993 estc s1152 21469406 ocm 21469406 24022 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13699) transcribed from: (early english books online ; image set 24022) images scanned from microfilm: (early english books, 1475-1640 ; 1737:9) the imitation of christ divided into four books / written in latin by thomas à kempis ; and the translations of it corrected & amended by w.p. imitatio christi. english. 1639. thomas, à kempis, 1380-1471. page, william, 1590-1663. [60], 381, [11] p. printed by leonard lichfield ... for edw. forrest, oxford : 1639. signatures: *-**¹² ***⁶ a-q¹² r⁴. numerous errors in paging. imperfect: tightly bound with slight loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -meditations. meditations. 2003-11 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the imitation of christ , divided into four books . written in latin by thomas à kempis , and the translations of it corrected & amended by w. p. oxford , printed by leonard lichfield printer to the famous vniversity , for edw. forrest . 1639. to the right reverend father in god walter lord bishop of winchester , prelate of the noble order of the garter , my singular good lord and patron . right reverend father in god , and my very singular good lord. setting aside more serious studies , and being desirous to recreate my selfe with some books of meditation , it was my good hap to meet with this litle tract of the imitation of christ : and having lookt over some of it , i began to admire both the plainnesse and the pythinesse of it ; being so well fitted to the capacity of the ignorant , and yet not unworthy the perusall of the learned , insomuch that i finde it to be true by mine own experience , that the high cōmendations so many have given of it , is not without just cause . for i must confesse to the glory of god and mine own comfort , that i have profited more in the course of christianity , by the perusall of this one small book of devotion , then by turning over many volumes of controversies . for i found in it great motives to selfe-deniall , humility , obedience and devotion , to humility in our selves , to obedience towards superiors , to devotion towards god. i then began to enquire whether it were translated or no , and i finde it is translated into all languages , and into english severall times , yet could none of these altogether please me ; for i perceaved some of them to stick too close to the letter , & others fly too farre off : i have therefore taken a litle paines to fit it to our own language and yet not leave the author too much . and because the author thereof was too much addicted to one side , i made bold to leave out that which might offend any christian palate , and have endeavoured that it should look with an equall and unpartiall eye upon all good christians . and it were to be wished that we had more bookes in this kind , and that we did especially apply our selves to such kinde of books ; for men now adaies are immoderatly wedded to their own opinions , they labour to dispute well , not to live well , and delight more in books of controversy to strengthen them on that side they are , then in books of devotion to teach them what each good christian should be . so that the admonition of the apostle was never more seasonable then now , let your moderatiō be known unto all men . phil. 4. 5. that therefore others may be the better encouraged to peruse this so plaine and profitable a booke , i have presumed to shelter it under your lordships gracious protection . and to whom could i more fitly dedicate so pious a worke then to your lordship , in whom humility piety , and devotion , joyned with a singular temper and moderation are so well met together . the assured confidence of all these doth give great assurance , that you will favourably accept of the weak endeavours of your lordships humbly devoted chaplaine william page . to the christian reader . and to whom should i more fitly cōmend this pious worke of the imitation of christ , then to thee good christian reader whosoever thou art , and wheresoever thou dwellest ; i say wheresoever thou dwellest , for nowadaies it is an hard matter to find a good christian : the prophet bid them run to & fro , through the streets of ierusalem , and seeke in the broad places thereof if they could finde a man , ier. 5. 1. they were not so much troubled to find out a man as we shall be to find out a christian. we so busie our selves about controversies , that we forget to be good christians . there was a time indeed when the name was first given at antioch , act. 11. 26. that it was then well set by ; but this lasted not long , for presently after they fell a sideing amongst themselves , and one cryed i am of paul , another i am of apollos , and another i am of cephas , and another i am of christ , and much adoe had s. paul 1. cor. 1. 12. to appease these factions : for presently after they fell to them againe , and have so continued , yea and encreased in them even unto this day . but christ is not divided , saith the same apostle , neither is this to imitate christ the god of love and peace , who loved us when we were his enemies ; and the apostle makes a good inference of imitation upon it . 1. iohn . 4. 11. beloved , if god so loved us we ought also to love one another : nay as though there were nothing else required of a good christian , and a follower of christ , our saviour saith , ioh. 13. 15. by this shall all men know you are my disciples , if you have love one to another . seeing then this is the proper and peculiar badge and cognisance of a disciple of christ to love his fellow disciples , what preface would be fitter here , then an introduction to all christians to be in peace and charity one with another . but alas how unwelcome a taske is it , to entreat of peace and charity ! for he that goes about to part a fray , in all likelyhood will have blowes on both sides , especially where the opposites & combatants are fierce and violent , he that is eager on any one side shall be sure to finde some fast friends , but he that bewaileth the miserable distraction of the whole , and doth but set a foote forward to make up the breach , will finde few to take his part , but shall be sure to have many about his eares : and therefore we may observe that presently after our saviour had said , blessed are the peace-makers , mat. 5. 9. 10. he immediatly addeth , blessed are they that are persecuted for righteousnesse sake : knowing well enough that if a man will undertake to be a peacemaker , he must presently prepare to suffer persecution , and i know none greater then that of peace-makers in religion for they suffer on all sides , either by sharpe and bitter words , or by scoffing & jeering speeches . for although the hot-spurres of these times be at deadly fewde and bitter enmity one with another , yet will they like herod and pilate , joyne together and muster up their forces against those who labour any kind of pacification and desire to be quiet in the land . wee is me ( saith david ps. 120. 4. 5 6. that i am constrained to dwell with mesech , and to have mine habitation amongst the tents kedar : my soule hath long dwelt among them , that be enemies unto peace . i labour for peace but whn i speak unto them thereof , they make them ready to battell . never could the pious and peaceable christian more truly cry out then now , my mothers children were angry with me . cant. 1. 5. a strange speech to call them mothers children : had it not been a more easy & familiar way to say my brethren or my sisters were angry with me ( for so they must be , if they were her mothers children ) why then doth she make such an involved speech of it , my mothers children were angry with me . true indeed though they cannot choose but be her brethren , ( as being her mothers children ) yet she doth not , she dares not call them brethren , for they will not acknowledge it , they hate the name of brethren , and make themselves professed enemies , and therefore she is forced to leave out this loving and affectionate compellation of brethren , and say in a kinde of strange phrase , my mothers children were angry with me . yet should no man be discouraged , from performing so worthy a duty , for though there be a per●ecution that attends upō peace-makers here , yet is there a blessing promised them hereafter . and seeing our blessed lord and master christ iesus , when he was about to leave his apostles and disciples , he left unto them this golden legacy : ioh. 14. 27. peace i leave with you , my peace i give unto you , o how well would it become us his priests to be men of peace , to write for the peace of ierusalem , to pray for the peace of ierusalem , for they shall prosper that love it . psal. 122. 6. i will begin this exhortation unto peace and charity , from that common name which we all beare in that we are called christians , and doe all pretend to imitate christ in our doctrine and practice . there was a time indeed when this name was much taken notice of and great danger for any man to owne it , when they had no other argument then , nor any other cause of their cruell persecutions , but to heare a man confesse christianus sum , i am a christian : but when these stormes were blown over , and the church began to be in peace , this name of christian was not so much regarded . and yet methinks the very name of christian is not altogether to be contemned , for , unlesse i am deceived whosoever hath but this appellation may challenge a brotherhood with me , for in scripture i find a brother and a christian to be the very same , so that whosoever is a christian will necessarily be my brother . 1. cor. 7. 12. 13. if any brother hath a wife , saith the apostle , that believeth not , and she be pleased to dwell with him , let him not put her away ; and if the woman hath an husband which believeth not , if he be pleased to dwell with her , let her not leave him : but if the unbelieving depart let him depart , a brother or a sister is not in bondage in such cases . where the apostle plainly sheweth that a brother and a sister are such as are christians and opposite only to infidels and unbelievers . neither ought we to take that exhortation of saint paul 1. pet. 2. 17. when he saith love the brotherhood , in any narrower sense , but that we should love every one that is a christian , not only because he agreeth with me in some opinions concerning religion , but i ought to love him in that respect he is a christian , and professeth christ crucified . neither ought we to love him thus with an ordinary kinde of love , in wishing him well and doing him good , for so we ought to love and doe good to all , but there is a more strict tie of love that lies upon us christians one to another ; and therefore although the apostle wisheth us to doe good to all men , yet especially to the houshold of faith , gal. 6 , 10. that is , to such as be christians . were this precept of the apostle practised as it ought to be , there would not be so much uncharitablenesse , nor peradventure so much dissention amongst christians . why can wee not consider one another as united in this blessed name of christiā , and set aside for a time those names of faction and division● why should wee not rejoyce awhile in those things wherein we agree , and not alwaies be wrangling about those things wherein wee differ ? of what moment those opinions are wherein we disagree i am not able to determine ; this i dare be bold to say , that the points wherein we are friends are of farre greater consequence , then those are wherein wee fall out . and yet we so eagerly contend one with another , and damne each other to the pit of hell , as though our differences were very important , & our agreement not worth the talking of . for my part i should be loath to exclude any visible christian church from all hopes of salvation , and if i must needs offend , i had rather give account to a mercifull god for too much mildnesse and charity , then too much fiercenesse and severity : yet i hope to make it appeare that my opinion of charity shall not exceed the bounds of verity . a chiefe cause of the continuance of these dissentions is , that men minde not so much the common cause of christianity , as their own particular engagements , nor stndy how they may agree one with another , as how to uphold the side they are on : whereas would they set aside prejudice and partiality and cast an equall eye upon all the churches , they would not spye so many faults abroad , and so few at home , but would freely confesse there might bee greater concord amongst christians then now there is . no other unity doe i labour for at this time but that of charity , that christians would not for some differences in opinion , pronounce such an heavy sentence upon one another , as is that of damnation . if god should deale with us as we deale with one another , if he should censure us all , as we censure one another , i know not who should be saved : the papist damning the protestant , and some among us the papists , and both of them any other that shall differ from them both . but my hope is , and my hearty prayer to god shall be , that he would be more mercifull to all these then they are one to another . when i consider with my selfe the manifold distractiōs of christians about religion , and the great fiercenes and violence used on all sides , every one thinking his own opinion truest , and consequently damning all others that differ from him , i could not but call to minde that prophecy of our blessed saviour mat. 24. 12. concerning these latter and worser times , because iniquity shall abound ( saith he ) the love of many shall waxe cold : for although charity of it selfe be of a hot and diffusive nature , yet now clean contrary to the nature of it , it is in most men grown cold ; it being the nature of cold to contract and combine to congeale and draw into a narrow roome ; thus is it now with our charity . for whereas like the heat in our naturall bodies , it should diffuse it selfe into all the members thereof , unto the whole christian church , yet i know not how it hath , taken cold , for men contract their love now into a very small compasse and narrow roome , that is , to no more then to such who jumpe with them in the same opinion about religion , leaving others who differ from them , to nothing but death and damnation . for not only in severall countries but in the same kingdome , in the same city , nay in the same family there are severall religions , or at the least severall opinions about religion raigning : so that what saint austine complained of in his time is truly verified in these , epist. 147. thou seest ( saith he ) with how great and miserable distraction christian houses and families are divided & troubled ; husbands and wives can agree well enough to goe to bed together , but they cannot agree to goe to christs altar together : there they sweare peace one to another , but here they can have no peace . parents and children live well enough together in one house of their own , but one house of gods will not hold them both . their desire is that those should succeed them in their own inheritance , who yet think they have no inheritance with christ. masters & servants divide the cōmon lord and master of us all , who yet took upon him the forme of a servant , that so he might free all : i say never more fully verified then in these daies ; for in how many families shall we observe this great division , the husband goes to church and the wife staies at home , or the wife goes to church and the husband staies at home , and so between parents and children , masters and servants . the father will give his sonne the portion of his land , who yet thinks he shall have no portion in the land of the living . the great division of the christian world , was first between the east and west churches , and this west hath been since subdivided into the romā and the reformed religion : so that the division amongst christians which is considerable is but into three parts , the eastern , the romanist , & our reformed . all christian churches , and so farre forth the members of them brethren and sisters ; and not only christian churches , but also catholike & orthodoxe in these points wherein they agree one with another , & with the primitive church . why may it not be with these churches as it was with those seven churches of asia which s. iohn wrote unto , in which there were some things commendable , & other things amisse ? they were encouraged in the former and reproved for the latter . and although some of them were better then others , yet you shall scarce finde one of them to which he doth not say , habeo adversus to pauca , i have a few things against thee : and yet we shall finde that christ himself was in the midst of all these seaven churches , for he was in the midst of the seaven golden candlesticks , revel . 1. 13. and had in his right hand seaven starres . revel . 1. 16. for writing to the church of ephesus , he maketh this one of his attributes : apoc. 21. these things ( saith he ) who holdeth the seaven starres in his right hand , who walketh in the midst of the seaven golden candlesticks . so that our saviour walked in the midst of all these churches , even in that lukewarme church of laodicea , which he threatned to spue out of his mouth . and let rome tell us never so much of her infallibility and unerring chaire , yet questionlesse there is none of our churches , no not the best of them , that our saviour may not say to her , habeo adversus to pauca , i have a few things against thee . and as those severall churches , though some of them very faulty , yet were all severall members of christ , and helped to make up one body : so all those churches , though some of them much to blame , yet may all help to make up one chatholique church : and why may it not be so in these . churches i speak of ? for first they all agree in that one and only foundation of religion , iesus christ as the apostle calleth him , no other foundation can any other man lay , then that which is laid , to wit iesus christ , and this no doubt is a sure and good foundation , and this maketh them to be christian churches , they are all baptized into christ , and looke to be saved by his sufferings : and think not this to be a small matter ; for s. paul desired to know nothing else , i esteemed not ( saith he ) to know any thing among you but iesus christ , and him crucified , and it worked upon his affection as much as upon his understanding . god forbid that i should rejoyce ( saith he ) save in the crosse of our lord iesus christ , gal. 6. 14. that is in christ crucified . besides this one foundation , they all embrace the two testaments , the three creeds , and the foure first generall councells , and many other very materiall points . the discord amongst us christians hath been long agoe objected to us ; and certainely there hath nothing so much drawn some out of the church , and kept others from comming to the church , as these quarrels amongst our selves ; vnto whom i briefly answere : if they like not our differences , let them joyne with us in those things wherein we agree , and that is to be christians , to beleeve in christ and him crucified , and those other principall points whereof i speak , and to strive to imitate christ to their power , and then our discords will lesse trouble them . it is true , we have not all built alike upon this foundation , but some no question have built wood and straw , as well as silver and gold ; yet all of us no doubt did strive to imitate christ as neare as we could , both in our doctrine and in our practice : and certainly in these superstructures of religion , good intentions must goe farre , or else it will goe hard with many of us ; not that they altogether excuse the fault , but doubtlesse they take off much from the punishment . there is a difference between the east and west churches , in what kinde of bread the eucharist is to be receaved ; th● east receiving in unleavene● bread , the west in leavened . and herein though they differ among themselves , yet the● both strive to imitate christ , because the one church thought our saviour used then the bread that was leavened , the other , that which was unleavened . either church is the lesse blameable because they think both that they follow our saviours example . s. austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receave the holy sacrament of the lords supper ; for some it seemes in his time thought we were bound to receave the eucharist every day , others but now and then . some ( saith he epist. 118. ) communicate daily , others but upon certain daies , some will omit no day , others will only receive on the sabbath , and the lords day . there is a freedome to be used in both these : some will say we must not daily receive the sacrament , because we ought to select and set apart some daies wherein we must live more carefully and religiously , and so come to the sacrament more worthily and with greater devotion : on the other side , another tells us , yea but if the plague-sore of sinne and violence of the disease be so great and dangerous , such soveraigne medicines as these are not to be deferred . of both these saith he let every man take his choice , and doe that which he thinks in his conscience he may best and most piously performe ; for neither of these dishonour the body and blood of our saviour , but rather both of them doe strive to honour this saving sacrament . for zacheus rejoyced greatly to entertaine our saviour in his house . the centurion said , lord i am not worthy thou shouldest come under my roofe ; both of these did worship and honour our saviour , though after a diverse , and as it were a contrary manner , both of them being miserable by reason of sinne , both of them obtaining mercy for their sinnes . thus one man to honour christ dares not receive every day , another also to honour christ dares not omit any day . and although these be but petty differences , yet why may i not apply it to controversies of greater moment , especially seeing that ancient father s. salvian lib. 5. de providentia , hath found a good intention in the arians the most pernitious and most dangerous hereticks accounted that ever have been in the church ▪ they whom we account hereticks ( saith he ) account not themselves hereticks , for they so much esteeme themselves good catholikes , that they defame us with the note and appellation of heresy . that therefore which they be to us , the very same are we to them . we are certaine that they injure the divine generation in that they say the sonne is lesse and inferior to the father : they think us likewise injurious to the father , because we make the sonne equall unto him . the true honour of god is amongst us , but they think that to be the honour of the deity , to believe as they believe . they are undutifull but they think it the greatest duty of their religion : they are impious but they think this to be true piety . they erre therefore , but they erre with a very good minde and intention , not with a hatred , but with a good affection towards god , verily believing that they honour and love god. although they have not the right faith , yet they notwithstanding think this to be perfect love towards god. in what manner they shall bee punished in the day of iudgement for this very error of false opinion , no man can tell but the judge himselfe . a good lesson for the hot●purres of these times , with whom it is a very easy matter to pronounce damnation upon the very least disagreement in religion , whereas this good father would not determine any thing concerning these great hereticks the arians , but leaves them to the mercy of the judge , not being able to discerne what they did deserve . you see that this holy father findes out a good intention even in these hereticks . and if there was a good intention amongst those that were so grossely erroneous , why may there not be good intentions found out amongst us also , who are not at such great oddes , and acknowledged on all sides to have no such dangerous opinions amongst us . i speak not this any whit to countenance that opinion of the arians , which is creeping into the church againe , but leave them to stand or fall to their own master , and shall in the mean time be perswaded that they goe not against their consciences , and so farre forth hit will goe better with them : yet with this holy father , not free them from punishment , but must referre the manner and measure thereof to the time of judgement . those of the church of rome are so impatient of this doctrine , that they care not for being saved unlesse they may be saved alone ; and their writers generally agree upon nothing so much , as that out of their communion there is no salvation . one of their late writers , ( barckly paren . l. 1. cap. 1 ) can professe thus , we ( saith he ) proclaime with the whole church , and we command with moses that heaven and earth would heare us , that there is no communion between god and belia , & that these protestants doe so far differ from us in matters of faith , that they altogether in vaine expect those mansions of happinesse which are prepared for us . and afterwards he saith , hee that dares believe a stubborne and obstinate protestant can be saved , doth by so believing fall from the catholike faith. and that this is no private or obscure sentence of the church , but that all catholicks are of the same mind , that none of them are ignorant of it , nor any can dissemble it , unlesse he be an unexpert divine , or for feare or ambition preferres some mens favour before the truth . another of your company camp. rat . 10. averres the same , with a very great and solemne protestation , i call to witnesse ( saith hee ) gods throne , and that tribunall at which i shall ●sand to give an accompt of these my reasons , and of whatsoever i have spoken or done , that either there is no heaven at all , or that it peculiarly and properly belongs unto us . i campian , must yee be saved , and none but yee ? what is not heaven able to hold us as well as you ? or will our salvation be any disparagement to yours ? it seemes it will. but to come a litle closer to you : is it nothing with you at one breath , to throw so many soules headlong to hell , for whom christ died ; and which is more who are already incorporate into christ by baptisme ? it cost more to redeeme their soules ; but you will let that alone for ever . our comfort is that though you passe such sentence upon us here , yet you are not to be our iudges hereafter , but must your selves come to give an account as well as we , & peradvēture of these speeches . account us not men of so desperate and deplored an estate that wee would wittingly and willingly runne into hell ▪ why should not out salvation be as deere unto us , as yours is unto you ? or why should you not think us to have as great a care of our salvation , as you have of yours ? for could wee be perswaded that wee were in heresie , and that there is no salvation out of your church , how quickly would we fly unto you ? how gladly would we be entertained by you ? what means and moans would we make to be members of your society ? who can endure such peremptory pronunciations of iudgment , of god's eternal wrath and condemnation upon us , before wee come to our hearing ? and seeing , god's mercy is overall his workes , who can endure that you should interdict god's mercy , and judge what the sentence of the iudge shall be , before the day of iudgment . lib. 1. advers . pelag. so that if god had a mind to spare such sinners ( as you say we poore protestants are ) yet by your verdict and prescription he could not be suffered to doe it as s. ierome long agoe complained of critobulus the pelagian . were we such tares in the field of the church , as you would make the world believe , yet if you would imitate christ , mat. 13. you should let us grow till the harvest , lest you plucke up the good corne with us . neither are you thus fierce alone , there are some of our own side , to requite you in your owne kind , are as confident that you cannot be saved , as you are that we cannot ; so that the question now is , in which of our two churches salvation is to be had ? for taking for granted that wee have excluded all others , and got heaven between us , we cannot be content to share it , but we must confine and ingrosse it to one of our churches , as though it could not be had in both , nay as though it could not be had out of both ; for i am verily perswaded , and dare undertake to make it good , that those poore easterne christians , who differ from us both , will yet come to heaven assoon as either of us : which were it well considered might be a good means to pacifie this question , and to abate the heate of many moe betweene us . but this monopolizing of christ , although it be generally entertain'd by the romane partie , yet are not all our reformed divines so straite lac't , but many of them , and those of no small note can be content that others should be saved with them , and therefore they are called by you , by way of derision ( preface to charity mistaken ) good fellow christians . as though they had so much of the good fellow in them , that they have too little of the good christian . and indeed you have most reason to be angry with these good fellow christians , for they are like to doe you all the mischiefe , for having found that there may be salvation in our church as well , yea , with more ease then in yours , we shall never be thinking of going any further . as for those who are so eager , `that will confine salvation to one certaine church , you have some hope of them , that in time they may come over to you : and what you object to us as a crime , wee esteeme as our great glory , and account it one of god's speciall blessings that wee live in the bosome of a church that is so charitable , and we are willing to have so much of the good fellow in us , because we would not have too litle of the good christian : for though our creed be compris'd in a narrow roome , yet our charity extends farre , not only to you , but the easterne church . we have a litle sister , and shee hath no breasts , what shall we doe for our sister , in the day when she shall be spoken of ? we have a litle sister . cant. 8. 8. though the church of rome call the church of greece hereticall and schismaticall ▪ , yet we of the church of england , esteeme her to be a daughter of the catholique church , and our sister , though now she be litle , yet she was a great one , not inferiour any waies to the church of rome , she brought forth many children , and gave milk plentifully ; but now alas she is litle by reason of her long persecution , and her breasts dried up , for now she is in a manner barren and able to bring forth but few children . and although shee be in this poore and desolate estate , yet the church of rome will doe nothing for her , for when at the councell of florence shee desired aide of them against the turkes , they gave her no succour at all , but left her in misery here , and adiudged her as they doe us to death and damnation hereafter . what shall we doe for our sister ? so long as we acknowledge her for our sister , wee should be willing to doe something for her in the day when she shall be spoken of ; for as yet no body speakes for her , no body laments her , but lets her alone , as if she deserved no pity , no succour , no commiseration , the romanists have perswaded so many that she is schismaticall and hereticall in her tenents . but all those who esteeme of her as a sister , i hope will doe some thing for her in the day when she shall be spoken for , when her cause shall be pleaded , and she cleared from holding such dangerous and damnable doctrines , then certainly she will have many to pity her , many to helpe her . but the confining of salvatito your owne partie , hath not only sharpened the pens of many writers to much bitternesse and condemning one another , but also hath unsheathed the swords of many princes and potentates to the great and lamentable effussion of much christian blood . s. paul thought it a strange thing in his time for a brother to goe to law with a brother : i speake to your shame ( saith he ) . is it so that there is not a wise man amongst you , no not one that is able to judge betweene his brethren , but brother goeth to law with brother , and that under the infidels ? 1. cor. 6. 5. 6. what if s. paul lived in these daies , wherein not only a brother goeth to law with a brother , but a brother goeth to warre with a brother , yea , and which is more , maketh that to be a motive unto his warre , to wit , religion , which should be a forcible meanes of peace and reconcilement : tantum religio potuit suadere malorum ? is it possible that religion should ever be the true mother of so much mischiefe ? no , no , ou● true mother the holy catholike church doth not further such designes , but lament them , and doth more justly complaine then rebecca did when twinnes strove in her wombe , seeing it is so , why am i thus . for shee could be content would her children but strive , and struggle one with another , but when they come to blowes and blood , yea much effussion of blood , as we see at this day , how can she be but like rahel weeping for her children and not be comforted because they are not ? mat. 1 18. when was that ever more truly fulfilled then now , they that kill you shall think they doe god good service ! ioh. 16. 2. doe you not think you have done god good service in those many massacres in france , in every of which how many thousands of poore christians have you swept away with such a suddaine destruction , that had they been willing , you gave them not so much time as to repent them of their protestancy ? doe you not think that you had done god good service , if that horrible designe of the gunpowder-treason had taken effect , a prodigie not to be spoken of without horrour and amazement , void of all humanity as well as christianity . but doe what you can , call us heretiques schismatiques , and what other disgracefull name you can invent , imprison us , banish us , strangle us , stifle us , burne us , hang us , wee are yet your brethren . certainly had our savi-intended to begin or propogate his church by this meanes , hee could as easily have sent forth mighty men of warre to compell others to believe in him , as poore fishermen who catch none but such as come to net , or are fairly allured to lay hold on the bait . if this open hostility were used against the turks , the common enemy of the christian name , there were some pretence for it ; and therefore we read that moses , exod. 2. when he saw the israelite and the egyptian fight , he did not say , why strive you , but drew his sword , and slew the egyptian , but when he saw the two israelites fight , he said , yee are brethren why strive yee . what a glorious sight would it be to see the red crosle once againe advanced as it was in the daies of constantine ? and if wee did not see it written in heaven , i hope wee should finde it true upon earth , in hoc signo vinces . vnto this holy warre i suppose all they would come , who have promised to fight under christ's banner . and set aside for a while this private interest of protestant , and papist , and grecian , and lutheran , and calvinist , and arminian , and socinian , and if there be any other division amongst us , and take upon us that generall livery of christianity , and so joyne together to rescue our brethren from that wilde boare of the forrest which hath laid wast this goodly vine ; & afterwards we might see how we could decide the controversies amongst christians : for whosoeuer is in the right , i hope wee are all well enough perswaded that he is in the wrong . could herod and pilate , otherwise deadly enemies be made friends , and agree together to condemne christ , and shall not those , who are already brethren and therefore should be friends , combine together to save christ : i say to save christ , for so long as we save and preserve his members , we save and preserve him ; but so long as we suffer his members to be thus persecuted and oppressed , hee cannot choose but suffer with them : but wee in steed of bandying against the common enemy , muster up our forces one against another , and find that to be true by lamentable experience , there is no greater hatred then of brethren that are falllen out . seeing then that all christians are brethren , i say brethren , as having one father of us all , brethren as having one faith , one lord , one baptisme , whereby we are borne into the catholike church , and one food by the sacrament of the eucharist , which makes us groane to be perfect men in christ ; seeing we are all these waies brethren , i may well say as moses did , yee are brethren why strive yee ? or if yee must needs be striving about matters of religion , strive and strive earnestly for the faith which was once delivered to the saints . and because i say we are brethren i would not have you think we like not the cause we have in hand , or that we are ready to yeeld unto you , and presently joyne hands with you , as some of you imagine , and many of our side causelesly suspect , but this is all , we would have the breach no greater then it is , and would not have the world believe , because we differ in some things , that wee agree in nothing . and although we call you brethren , wee will not winke at your faults , or joyne with you in them , but this doth put us in minde to admonish you more gently of them as brethren , though you rage never so fiercely against us , for by this meanes wee shall expresse our charity towards you , and so heap coles of fire upō your head . god he knowes we are farre enough from yeelding to you as romanists , yet should we not be charitable to you as christians , we were much to blame . but ●ee how you mistake , or rather indeed pervert and abuse this our charity : for ( say you ) by your own acknowledgement , there may be salvation in our church , but we all deny there can be salvation in yours , therefore all if they had care of themselves would have recourse to us , for it is the safer way to be a member of that church where both sides yeeld there may be salvation , then in that where one side denies it . this were something if salvation or damnation depended upon opinion , but i suppose that charitable opinion of ours in hopeing you may be saved , makes you never a whit the nearer heaven , but our selves , and that rough censure of yours in setting us all out for damnation , makes us no whit the neerer hell but your selves . and i had rather be a member of that church which holds there may be salvation in both , then of that which holds there can be salvation but in one . for holding with the first i am safe wheresoever i am , but holding with the latter , i must be in danger wheresoever i am . i say wheresoever i am ; for i am not only in danger of my salvation , if i be in that church wherein i think there is no salvation , but also in that out of which i think there can be no salvation , because i confine salvation to one of these , which though i think it be in this alone , yet it may be in the other alone . many other motives unto charity might be shewed , but these briefly shall suffice for me , the one is , that we are christians , and therefore brethren , and so ought to love as brethren ; another is , in that i hope our intentions are good , and that none maintaines a false opinion perversely against his conscience ▪ and this last is , that for some opinions that are not so orthodoxe yet there may be hopes of salvation , although it be not without smart and punishment . now let me say unto all christians , as s. paul doth to the corinthians 2. cor. 6. 11. 12. 13. o yee christians , our mouth is open unto you , and not only so , but our heart is enlarged , not only to the roman , but even to the east church , and to as many as call upon the name of our lord iesus . ye are not straitned in us , but ye are straitned in your own bowels , now for a recompence in the same , i speak unto you as unto brethren , be ye also enlarged . let me bespeak all learned prelats and pastors on all sides , as s. austine epist. 147. doth proculianus a bishop and a favourer of the donatists , i pray and beseech thee ( saith he ) if there be any good disposition in thee , which many doe extoll , and commend , if it be not a counterfeit courtesy by reason of worldly honour , that the tender bowells of pitty and compassion begin to yerne in thee , and that you would have these controversies discussed between us at the length , not by wrangling and railing one at another , but by fervent prayers and earnest supplications unto almighty god , and by comparing all things peaceably and examining them in the spirit of meeknesse , lest the poore ignorant people which now yeeld to and willingly obey our jurisdiction and command over them , presse us with this their submission and dutifull obedience to us in the day of the lord iesus , and say , they did as their leaders directed them , but rather by our unfained love and charity , being together with us drawn from those by paths of errour and dissention , they should be directed into the right way of truth and peace . i will conclude all with our churches prayer , that it would please god to inspire continually the vniversall church , with the spirit of truth , unity and concord , and grant that all they who doe confesse his holy name , may agree in the truth of his holy word , and live in unity and godly love ! and although we cannot at the first attaine to that perfection to be of one minde , yet let us beginne to be charitable , and beare with one another ; for who knowes but that by entertaining this bond of peace , we may in good time come to the unity of the spirit ; which he heartily wisheth , and daily prayeth for , who is thine in christ w. p. the imitation of christ . the first booke . chap. i. of following christ , and the contempt of all worldly vanities . hee that followeth me walketh not in darknesse , saith our blessed saviour the true light . 2 and because he is truth as well as light , we must follow him , if we will truly be enlightned , and cast off all the workes of darknesse . 3 let it be then our chiefest care fully to tread in his blessed steps . 4 his sacred documents were they rightly understood , doe farre exceed all humane instructions , and he that hath the spirit of christ , shall be sure to find there the hidden manna . 5 but so it falls out that many though they often read and heare this gospell of peace , though they are many times made partakers of these dainties , yet they relish them not , because they have not the tast of the spirit . 6 but he that will be christs best schollar , must translate his words into deeds , and he that will truly know what his saviour hath said , must be sure to practise what he hath done . 7 what will it profit a man profoundly to dispute of the trinity , and yet be puffed up with pride and so displease the trinity . 8 it is not eloquence of words , nor strength of understanding that makes any man more holy and just , but it is a vertuous and religious life that drawes neere unto god. 9 i had rather feele the effect of compunction in my heart , then know the nature of it in my head . 10 suppose thou couldst repeat the whole bible , and many other good sayings without-book ; it would argue thee to have a good memory , but not to be the better christian. 11 vanity of vanities and all is vanity besides the love of god , and his alone service . 12 this is chiefe wisdome , through the contempt of this world to passe unto a better . 13 it is vanity then to hunt after riches because they are transitory , or trust in them because they are uncertaine . 14 it is vanity also to be ambitious after honour , and greedy to climbe up into any high place . 15 it is vanity to follow after fleshly lusts , and desire that which will hereafter adde to thy punishment . 16 it is vanity to wish for a long life , and to be altogether carelesse of a good life . 17 it is vanity only to have a care of this present life , and not to have an eye to that which is to come . 17 it is vanity to love that which is quickly gone , and not to hasten thither where is joy without end . 18 remember often that saying the eie is not satisfied with seeing , nor the eare with hearing . 18 labour then to withdraw thy soule from the love of things visible , and to fixe upon the delight of things invisible . 19 for those that follow their sensuality defile their conscience , and whiles they gaine the favour of men , they loose the grace of god. chap. ii. to have an humble opinion of ones selfe . every man doth naturally desire to know ; but knowledge without the feare of god , what availeth it ? 2 better is the poore iusticke whose conversation is in heaven , then the proud philosopher vvho is still gazing into heaven . 3 he that knowes himselfe well indeed is vile in his owne eyes , and is not affected with the applause of men . 4 though i knew all things in the world , yet had not charity , what would it helpe me before god ? who will judge me according to my works of charity . be not very greedy to know much , for there is in it great distraction and deceipt . 5 those that be learned would willingly be taken notice of and accounted wise . 6 there be many things the knowledge of which doe profit the soule litle or nothing . 7 and he is very unwise that troubles himselfe much with any thing , but that which may further his salvation . 7 multitude of words doe not satisfie the mind , but a good life doth refresh the soule , and a cleare conscience makes us very confident with god. the greater knowledge thou hast , the heavier shall be thy iudgment , unlesse thy life be so much the more holy . 9 be not then lifted up with any knowledge or learning , but rather let the increase of thy knowledge be the increase of thy feare . 10 if thou thinkest thou hast a good understanding and knowest much , yet know withall that thou art ignorant of much more then thou knowest . 11 be not wise in thy owne conceipt but rather acknowledge thine ignorance , and say , lord i thanke thee that i am not ignorant how ignorant i am . 12 why shouldst thou preferre thy selfe before any , when there are many more learned and skilfull then thy selfe 13 wilt thou know and learne any thing for thy profit , study to be unknowne , and nothing to be accounted of . 14 this is the highest and most usefull study truly to know thy selfe , and then to despise thy selfe : to esteem nothing of thy selfe but alwaies to have a good and high opinion of others is great wisdome and perfection . 15 though thou seest another openly to offend or commit some great crime , yet thou shouldst not presently think thy selfe better then he , for though thou art so for the present , yet thou knowest not how long thou canst continue so . 16 't is true , we are all of us frail , yet this is the way to gather true strength , to think no man more fraile then thy selfe . chap. iii. of the doctrine of truth . happy is he whom truth teacheth not by letters and words that vanish , but in its owne proper shape . 2 our ovvne opinion and conceit doth ofttimes deceive us , and at the best sees but a litle . 3 what profit is there to cavill much about secret and obscure points , seeing we shall never be called in question for not knowing them . 4 great folly it is to neglect profitable and necessary studies , and busy our selves incurious and dangerous inquiries , for in so doing we have eyes but see not . 5 why spend we so much time in learning genus and species , and other logicall words , he is rid from a great many of opinions , whom that everlasting word doth speake unto . 6 all things have their being of that one word , and all things doe speake according to that one word , & this is that beginning which doth speake unto us , without whom no mā understandeth or judgeth any thing aright . 7 hee to whom all things are one , and who draweth all things to one , and beholdeth all things in one , the same can stand firme in his heart and repose himself quietly in his god. 8 o god which art the eternall truth make me one with thee in everlasting love ! many times to read much and to hear much , it●irketh me , in thee is all i would have or can desire . 9 let all teachers hold their peace , let all creatures keepe silence in thy sight , but speake lord for thy servant heareth , speake thou alone unto me and it sufficeth ! 10 by how much the more one is united to himself , & admitteth of no admixture within himselfe , by so much the more easily doth he cōceive high mysteries , because he is enlightned from above 11 a pure , sincere , and stayed spirit is not distracted , though it be imploy'd in diverse matters , for that it worketh all to the honour of god , and labouring for inward tranquillitie seeketh not it selfe in any thing it doth . 12 who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart ! 13 a good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home . 14 neither shall his imployment drive him to any corrupt inclination , but he will draw it to the rule of right reason . 15 great are the confliccts of every good christian , but of all combates the forest is to conquer our selves . 16 this then should be our chiefe endeavour continually to maintaine the sight , and every day to be stronger and better then another . 16 the greatest perfection wee can attaine to in this life , it hath some imperfection annexed to it , and our greatest light of knowledge is not void of some darknesse . 17 an humble knowledge of thy selfe , is a more secure way to heaven , then a profound searching into other kinds of learning . 18 not that humane learning is blame-worthy , nor the knowledge of any thing whatsoever is to be disliked , because it is good in it selfe , and ordained of god. 19 but yet a good conscience is to be preferred before all knowledge , and a vertuous life before all learning . 20 but because men commonly labour more to know well , then to live well , this makes them so much to wander out of the way and reap litle fruit of their labours . 21 o if men would be as carefull in removing vices , as they are in moving questions , there would not be so much loosness amongst the vulgar , nor such enormities in retir'd places ! 22 assuredly at the day of judgment we shall not be examined how many bookes we have read , but how many good workes we have done ; not how rhetorically we have spoken , but how religiously we have lived . 23 tell me now what 's become of all those great doctors and masters in israell , which thou knewest to be so famous and pointed at in their life . 24 others now possesse their places and preferments , and perchance doe scarce ever so much as thinke of them . 26 in their life time they seemed to be some body ; who but they ? but now they are gone , we heare not a word of them . 27 o how quickly doth the glory of this world passe away ; would god their life had been answerable to their learning , then had their study and reading been to good purpose ! 28 alas how many perish in the world through this vaine knowledge , in that they make small account of the worship of god. 29 and because they rather strive to be high then humble , therefore they vanish in their vaine imaginations . 30 accosding to thy charity so is thy greatnesse , he is truly great who is litle in his own eyes , and lightly esteemeth all height of honour . 31 he is wise indeed who accounteth all things else but dung that he may winne christ , and he is learned indeed that abandoneth his owne will that he may doe gods. chap. iv. of providence or prudence in our actions . vve must not rashly believe every word of man , but warily and seriously ponder whether it be consonant to the will of god. 2 but alas such is our weaknesse and so great our infirmity , that we oftner think and speake the worst of another then the best . 3 but such as be perfect will not easily give credit to every tale that is told them , they know how prone every man is by nature unto evill , and how easy it is to offend with the tongue . 4 it is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions . 5 and as great wisdome it is not to believe all thou hearest , nor yet what thou hearest and believest , to be by and by telling it another . 6 take advise of a wise and conscientious man , & follow his better instructions rather thē thine own fancies . 7 a good life maketh a man wise to god-ward , and giveth him great experience in many things . 8 the more humble a man is in himselfe , and obedient to his god , the more prudent shall he be in all his affaires and injoy greater quietnesse of mind . caap. v. of the reading of holy scriptures . in the holy scriptures we must looke after the truth of the matter , not the eloquence of the words , and we should read them with the same spirit they were penn'd . 2 we ought rather to marke in them the evidence of the spirit , then the excellency of the words , for it is better to read a booke that brings devotion to my heart , then knowledge to my head . 3 let not the authority of the writer be he of great or small account , but the pure love of truth , move thee to read and seeke out not so much who it is that speaketh , but diligently mark what it is that is spoken . 4 men are here to day and gone to morrow , but the truth of our lord remaineth for ever . god speaketh to us sundry waies , without respect of persons . 5 in reading the scriptures our curiosity doth often hurt us , when we goe about to comprehend that , which indeed we should let alone . 6 if thou desirest to reap commodity read withall humility simplicity , and fidelity , and never covet to be accounted learned . 7 be questioning alwaies with godly men , and hearken with silence unto their sayings , be not offended with the proverbes of thine elders , for they are not left unto us without a cause . chap. vi. of inordinate desires and affections . vvhensoever a man desireth a thing inordinately , he is presently disquieted within himselfe . 2 the proud and covetous men are never at rest , but the poore and meeke-spirited live together in abundance of peace . 4 the man that is not yet throughly mortified is quickly tempted , yea and overcome too with small and triviall things . 5 he that is weake in the spirit and as yet carnally minded , and prone unto sensuality , can hardly withdraw himselfe altogether from earthly desires . 6 and therefore it often grieveth him when he goeth about to withdraw himselfe , and is easily moved to anger if any one doth withstand him . 7 but if he hath followed therein his appetite , he is presently gauled with remorse of conscience , because he hath yeelded to his unruly passions , which doth no whit make to the peace he sofght for . 8 wherefore the true peace of mind is gotten , not by following but resisting wicked af●ections . 9 there is no peace then in the heart of a carnall man , nor in a man that is addicted to outward things , but to the upright man and him that is fervent in the spirit , there is great quietnesse . chap. 7. of flying vaine hope and pride . it is a vaine thing to trust either in man or any other creature , for there is no helpe in them . 2 be not ashamed to be in subjection to others for the love of iesus christ , and to be esteemed poore in this life , count it thy great riches . 3 depend not upon thyselfe , but put thy confidence in the lord , doe what lies in thee , and god will blesse thine endeavour . 4 trust not to thine owne knowledge , nor in the policy of any mortall man , but rather in the grace and favour of god who exalteth the humble , and humbleth those who exalt themselves . 5 glory not in thy wealth though thou have much , nor yet in thy friends though they be mighty , but in god who giveth all these , and would gladly give thee himselfe before all these . 6 be not proud neither of the beauty of thy face , or bignesse of thy body , for a litle sicknesse doth deforme the one , and consume the other . 7 be not too well conceited of thy wit and abilities of nature , least thou displease god , who is the sole-giver of all the goods of nature . 1 esteeme not thy selfe better then others , least god who best knows what is in man , account thee worse then others . 9 be not proud of well doing , for god judgeth not as man doth , for that often offendeth him , that pleaseth them . 10 if thou hast any goodnesse in thee think that another hath more , so shalt thou preserve within thee that rich treasure of humility . 11 to debase thy selfe under all men can never hurt thee , but to preferre thy selfe before any man may doe thee some harme . 12 the humble man is in a continuall calme , but the haughty mind fumeth commonly with indignation . chap. viii . of avoiding too much familiaritie . open not thine heart to every man , but communicate thine affaires with the wise and godly . 2 acquaint thy selfe with the grave and aged , and delight not much in young and strange company . 3 flatter not the wealthy to make him proud of his riches , neither doe thou willingly appeare before great personages . 4 keep company with the humble the sincere and devout , and conferre with them of those things that may be for thy edifying . 5 be not in speciall familiar with any woman , but in generall commend all good women to god. 6 carefully avoid too much acquaintance with men , that thou maist be the more familiar with god and his holy angels . 7 although thou oughtest to have charity towards all men , yet hold familiarity but with a few . 8 many men unknowne unto us may be famous for their good parts whose bodily presence doth seeme to be but contemptible . 9 some men we know not are cried up for their worth , who being well acquainted with deserve litle to be regarded . 10 we think sometimes to please others by being acquainted with them , whom yet we more distast with our lewd behaviour , then delight with our company . chap. ix . of obedience and subjection . though it be very hard to live in obedience under a governour , and not to be at our owne disposing , yet it is farre better to obey then rule . 2 many live under obedience rather out of necessity then willingly , such easily vexe and punish themselves , and are ready to murmure and repine upon a small occasion . 3 neither can they attaine to any freedome of mind , unlesse they cheerfully submit from the heart and for god's sake . 4 turn hither or thithér , goe whither thou wilt , thou shalt never find so much case as in humble subjection under a governour . 5 the very imagination and change of places hath deceived many a man , when he was under he thought there was no life to a ruler ; now he commands , he holds it better to obey . 6 't is true , every man is willing to follow his owne fancie , and is apt to make much of those that are of his mind . 7 but if god be amongst us we will discard our owne opinion , rather then disturb the common peace . 8 it may so fall out that thou art in the wrong , for who is so wise that he can fully know all things . 9 therefore trust not too much to thine owne opinion , but be willing to give an eare to the judgment of others . 10 but suppose thou art in the right , yet if for god's and quietnesse sake thou shalt forbeare thine opinion , thou shalt gaine more by thy humility , then thou shalt loose in thy knowledge . 11 i have oftentimes heard that it is more safe and secure to heare and take counsell , then to give it . 12 it may so fall out that a mans owne judgment and opinion may be right enough ; but not to hearken and yeeld to others when good reason requ●res , must needs be a signe of great stubbornnesse and pride . chap. x. of avoiding superfluity of words . take heed of publique meetings as much as is possible , for to talke of worldly affaires doth us great harme mean we never so well . 2 for we are quickly defiled and even led captive by vanity , and for my part i have wished many times that i had been either silent or absent . 3 but what might be the reason we are so apt to conference , seeing we so seldome breake it off without some hurt of conscience . 4 the reason hereof i conceive to be this , that by mutuall communication we much comfort one another , and refresh our wearied soules oppressed with many cares . 5 of what we love best or desire most we are apt to think and speak freely , or else of those things that doe most trouble and molest us . 6 but alas this is often to small purpose or profit , for this outward comfort is a great hindrance to the inward , and our humane discourse to our heavenly consolation . 7 that thou passe not thy time idlely , spend it in watching and prayer , but if it be fit for thee to speak , speak those things that may edifie . 7 an evill custome and carelessenesse of profitting in good workes , is a great meanes to make us very fruitfull in ill words . 8 to compare spirituall things with spirituall things doth greatly further our progresse in the spirit , especially where men of like minds and spirit are joyned together in the lord. chap. xi . of obtaining peace , and desire of profiting . vvould we not busie our selves in other mens imployments , which we have nothing to doe withall , we might enjoy at home much peace within our selves . 2 how can he continue long in any quietnesse , that thrusteth himselfe into other mens affaires , who seeketh occasion to be busie abroad , and seldome takes occasion to recollect himselfe at home . 3 blessed are the simple and pure in heart , for they shall inherit abundance of peace . 4 why are some of the saints come to such perfection , & given to so much contemplation , but because their whole care hath beene to mortify themselves and their earthly desires . 5 and this hath made them able freely to attend their own affaires , and with the whole strength of their soule to unite themselves to their god. 6 but as for us we are too much carried away with our unbridled passions and too too sollicitous for temporall trash . 7 we also seldome overcome any one vice as we should , we are not enflamed to profit daily more and more , and this makes us continue cold in devotion , and luke-warme in religion . 8 were we but once throughly dead unto our selves , and not inwardly entangled in our owne soules , then should we relish the things that are above , and get some experience of heavenly contemplations . 9 the greatest and indeed the only impediment is , that we are in bondage to our passions and vile affections , and labour not to follow the perfect footsteps of the faithfull . 10 and when any small adversity befalleth us , then we are very soone cast downe , and betake our selves to the miserable comforters of this world . now if we would not give back but like valiant souldiers stand upon our guard doubtlesse the lord would send us helpe from above . 12 for he that gives occasion to fight , to the end we may get the victory , surely is ready to helpe those that fight manfully . 14 if we place our progresse in religion onely in these outward observances , then will our devotion come quickly to an end . 15 wherefore we must lay the axe to the very roote , that our unquiet affections being eradicated we may finde rest to our soules . 16 if every yeare we did but root out one vice , we should in a few yeares become perfect men . 17 but we often finde it to bee cleane contrary , that we were better and purer at the beginning of our conversion , then we have been after many yeares of our profession . 18 and whereas our fervour and forwardnesse should increase daily more and more , we think it a great matter if a man retaine but some part of his first love . 19 did we but straine and force our selves a litle at the first , then might we doe all things afterwards with ease and delight . 20 i confesse indeed it is hard to leave old wonts , and as hard , yea harder to goe against our owne wills . 21 if thou art not able to overcome these things that be litle and light , how wilt thou be able to conquer those things that are more difficult ? 22 at the beginning therefore strive with thine owne inclination , and unlearne if thou canst a naughty custome , lest otherwise when thou wouldst , thou canst not so easily , and all that thou endeavourest will be but in vaine . 23 o if thou didst but consider what peace thou should'st reape unto thy selfe , and joy unto others by behaveing thy selfe well , i suppose thou wouldst be more carefull of thy proficiency towards god , and fearefull to give any offence unto man. chap. 12. of the profit gotten by adversity . it is good for us sometimes to suffer affliction and contradiction , because they oftentimes call a man home unto himselfe . 2 they make a man to know that he liveth here but in banishment , and that he must not trust to any thing in this world . 3 it is good for us sometimes to be crossed and contradicted , yea to be ill spoken of , and ill thought of , although we both doe and mean well . 4 these wonderfully increase in us the vertue of humility , and strongly beat downe in us the vice of vain-glory . 5 for then we more earnestly call god to witnesse in us and for us , when men abroad dis-esteeme us and give no credit unto us , 6 therefore ought a man so wholly to depend upon god , that he needeth not to seeke after many comforts amongst men . 7 when a man of good meaning is troubled or tempted , when he is vexed outwardly in body or inwardly in mind . 8 the more he considereth he standeth in need of god's assistance , without whose helpe he perceiveth he can doe nothing that is good . 9 then he sorroweth and greatly ●igheth and desireth to be delivered ●rom the miseries he endureth . 10 then is he weary of living any longer , and wisheth death were at hand that he might be dissolved and be with christ. 11 then also he well perceiveth and is throughly perswaded that full security and perfect peace cannot be had in this world . chap. xiii . of resisting temptations . so long as we live in this wicked world we must look to be troubled with miseries and ●●mptations . 2 hence we find it written in that holy book of iob , the life of man upon earth is but a warfare and temptation . 3 therefore ought every one to be very carefull of his courses ; and that he be not led into temptation throughly arme himselfe with watching and praier . 4 lest the devill find occasion to entrappe and deceive us , who never slumbereth but rangeth about seeking whom he may devour . 5 there is no man so holy or perfect but is tempted sometimes , and to be utterly without them is altogether impossible . 6 though temptations seeme for the present to be grievous and troublesome , yet are they often very profitable to us in the end . 7 they are instructions , purgations and humiliations unto us , they instruct our lives , they purge our affections , and humble our soules . 8 all the saints of god have profited in this life , and passed unto a better through many tribulations and temptations . 9 and those that have not beene able to endure these temptations , have become reprobates in themselves and back-sliders from god. 10 there is no order so sacred , no place so secret , where there is not either temptations to try thee or troubles to molest thee . 11 there is no man whilst hee lives can be wholly free and secure from temptations . 12 though we had none without us , we have enough within us , being all of us borne in concupiscence and sinne . 13. temptations come upō temptations , miseries upon miseries , & having lost our first happinesse , we have eversome unhappinesse or other to endure . 14 whilst many sèeke to avoid temptations , they are plung'd into them deeper , and some to shunne one trouble fall into a worse . 15 by flying wee shew our selves not conquerors but cowards , it is patient abideing and true humility that make us stronger then all our enemies . 16 he that cuts off but the branches of temptations , and plucks not up the roote from whence they spring , shall be litle the better . 17 for they will assaile him so much the sooner and make him worse then he was before . 18 by litle and litle ( through gods helpe , ) by patience and longani●ity thou shalt more easily get the mastery , then by any sudden violence or ●turdy importunity . 19 often take good advise when thou thy selfe art tempted , and deale not roughly with another that is tempted , but minister unto him comfort , as thou wouldst be comforted thy selfe . 20 the very roote and originall of all evill temptations , is the great inconstancy of our mindes , and the litle confidence we have in our god. 21 for as a ship without a sterne is tossed to and fro with wind and weather , so a carelesse and unconstant man hath great variety of temptations . 22 as fire tryeth yron , so temptation a just man , we know not oftentimes what we are able to doe , untill temptations doe shew us what we are . 23 we must be very watchfull then especially , when temptation is but newly begunne , for then is the enemy more easily overcome . 24 if thou suffer him not to enter in at the doore of thine heart , but givest him his answer at the threshold when he gives the first knocke . 25 wherefore one said very well , take a disease at the first , and 't will easily be cur'd , but an after remedy will be hardly endur'd . 26 for first of all there comes into thy minde a bare cogitation , next a strong and vehement imagination , after that an evill motion and consent joyned with a wonderfull delectation . 27 and so our deadly enemy if we set him but put in his head , doth after with greater ease draw in the whole body . 28 and by how much the longer before any man stirreth against his enemy , by so much the weaker is he when he doth resist , and his enemy the stronger whom he must resist . 29 some suffer greatest assaults in the beginning of their conversion , and some at the later end , but others are much troubled all their life long . 30 some againe are but gently and lightly assaulted according to the wisdome and equity of the divine appointment , which weigheth the state and conditions of all men , and pre-ordaineth all things to the salvation of his elect . 31 we ought not therefore to despaire when we are tempted , but so much the more fervently pray unto god , who is ready to helpe us in all our adversities . 32 who according to the saying of s. paul will not suffer us to be tempted above that we are able , but will give an issue with the temptation , that we may be able to beare it . 33 so then in all temptations and tribulations let us humble our soules under the mighty hand of god for the humble in spirit will he save and exalt . 34 in these troubles and adversities a manis proved how much he hath profited , and the more his vertue hath been manifested here , the greater shall be his reward hereafter . 35 nor is it any great matter for a man to be zealous and devout when nothing doth trouble him , but if in time of adversity he beare himselfe patiently there is good hope he hath profited not a litle . 36 some there are who in great and fierce temptations are strangely preserved , who in small and ordinary trials are often overcome . 37 to the end that being truly humbled they never in great matters trust to their owne strength , who in such small trifles have shewed themselves to be so weak . chap. xiiii . of avoiding rash iudgment . beware thou judge not rashly the deeds of other men which thou shalt the better take heed of , if thou let thine eyes reflect upon thy selfe . 2 in judging of others a man labours in vain , is commonly deceived and easily offendeth , but in judging and examining himselfe , his pains is alwaies well bestowed . 3 as we fancie any thing commonly we judge of it thereafter , for private affection doth easily oversway sound judgment . 4 if god were alwaies the pure intention of our desire , we should not be so much troubled with the repugnancy of our sensuality . 5 but still some inward secret inclination , or some outward molestation comes in thy way , and either the flesh within , or the world without drawes us along after them . 6 many in their actions would make you believe , nay have made themselves beleeve , they intend some publique good , when indeed they aim'd at their own private ends . 7 they seeme also to live at their hearts ease , so long as things goe well with them but if any thing fall out otherwise then they look for , then quickly they are troubled and discontented . 8 great dissention riseth many times amongst friends and neighbours , yea amongst those that be zealous and religious through diversity of opinions . 9 it is a very hard matter to leave an old custome , and no man is willingly drawne further then his owne eyes will lead him . 10 if thou followest the conduct of thine owne reason and industry , more then the subduing vertue of thy saviour , seldome and slowly shalt thou be illuminated from above . 11 for god will have us fully and perfectly submit our selves to him , and transcend the narrew reach of all reason by love that is enflamed . chap. xv. of workes proceeding from charity . vve ought to doe no kind of evill either for any profit to be gotin this world , or for the pleasure of any man. 2 yet for the helpe of the needy we may passe over it for a time , or doe another insteed of it , and this is not the losse but the change of a worke and that for a better . 3 let thy worke be never so great and glorious , without charity it is nothing worth ; be thy worke but small and triviall , yet done in charity , is very effectuall . 4 for god regardeth not so much what is done , as how and with what affection a thing is done , he doth most , that loves most . 5 he doth much that doth a thing as it should be done , and he doth so who preferres the publique good , before his owne private affections . 6 naturall inclination , selfe will , hope of reward , desire of gaine , are seldome wanting to our workes , and so that which seemes to be charity is rather indeed carnality . 7 he that is endowed with true and perfect charity , he seeketh himselfe in nothing , but desireth and only studieth god's glory in all things . 8 he doth also repine at no body because he loveth no private ioy , nor will he reioyce in himselfe , but above all things desireth to be blessed in his god. 8 he attributeth nothing that is good to others , but wholly referreth them all unto god , from whom as from a fountain all things doe proceed , and in whom finally all the saints have their fruition of rest . 9 o he that hath but one spark of true charity would easily discerne all earthly things how full they are of vanity . chap. xvi . of bearing with other mens defects . those things which no man can amend either in himselfe or in others he ought to beare patiently until god have otherwise disposed . 2 think with thy selfe , that perchance it is better to be so for thy triall and patience , without which all our good works are litle to be regarded . 3 thou oughtest to pray notwithstanding when thou hast such impediments , that god would vouchsafe to helpe thee that thou maist beare them patiently . 4 if one that that is once or twice admonished cannot endure it , or will not amend , be not rigorous with him , because he hath offended , doe not thou offend . 5 but commit thy whole cause to god , that his will may be fulfilled and his name honoured in all his servants , for he that can turne all things to the best can worke good out of evill . 6 endeavour thy selfe patiently to bear with any faults and infirmities of others , for that thou thy selfe hast many things that must be borne withall by others . 7 if thou canst not make thy selfe such a one as thou wouldst be , how canst thou expect to have another to thy liking in all things . 8 it is injustice to expect that in another which thou hast not in thy self , to looke for perfection in others , and yet not to amend imperfections in our selves . 9 we will have others severely punisht , and will not amend our selves ; the large liberty of others disliketh us , and yet we will not have our desires deni'd us , we will have rigorous lawes imposed upon others , but in no sort will we our selves be restrained . 10 and thus it appeareth howseldome we weigh our neighbours in the same ballance with our selves . if all men were perfect what then should we have to suffer at other mens hands for god's sake . 11 but now god hath thus ordained that every man should have a burthen of his owne , let us learne to support and beare one anothers burthens . 12 for there is none without defect , none without his burthen , no man sufficient by himselfe , no man wise enough of himselfe . 13 but we ought to bear with on● another , comfort one another , equally helpe , instruct , and admonish one another . 14 by occasion of adversity every man knoweth what great vertue is in himselfe , for such occasions make thee not frail , but shew thee what thou art . chap. xvii . of solitary life . thou must learne to breake thy selfe of thine owne will in many things , if thou wilt keepe peace and concord with others . 2 it is no small matter to lead a● contemplative or practicall life , to live in either of those places without reproofe , and to persevere therein faithfully unto the death . 3 blessed is he that hath there lived well and died as he ought to doe● . 4 if thou wilt stand uprightly and perfect in vertue as thou oughtst , carry thy selfe as a pilgrime and stranger upon the earth . 5 thou must be contented to be esteemed a foole for the love of christ , if thou wilt lead a religious and christian life . 6 the choice raiment and shorne head make litle to the purpose , but change of manners and cutting of unruly passions make a man truly religious . 7 he that seeketh after any thing but god and his soules health , shall be sure to find nothing but tribulation and griefe . 8 neither can he long injoy a peaceable and quiet mind , who striveth not to be the least & veriest abject of all . 9 thou art come hither not to be served but to serve , know that thou art called to suffer and to labour , not to loiter and live at ease . 10 as gold in the furnace so are men tried in this world , here none can stand upright , but he that stoopeth in all humility ▪ & heartily for the lords sake . chap. xviii . of the example of the holy fathers . consider the lively examples of those holy fathers who are dead , who shined so bright in true perfection and religion . 2 you shall easily perceive how litle or nothing at all it is that we doe , alas what is our life , if you doe but compare it with theirs ? 3 those holy men and freinds of christ served the lord in hunger and thirst , in cold and nakednesse , in labour and wearinesse , in watching and fasting , in praiers and holy meditations in persecutions and many reproaches . 4 o how many and grievous tribulations suffered the apostles , martyrs , confessours , virgins , and all the rest who endeavoured to follow christ● steps , they hated their lives here that they might have life everlasting . 5 o how strict and severe a life led those holy father● in the wildernesse ? what long and grievous temptations did they endure ? how often were they vexed with our common enemy ? 6 what often and fervent praiers did they offer unto god ? how rigorous abstinency did they daily undergoe ? what fervent care and zeale had they to profit in the spirit ? how great and sharp a combate had they for the taming of their vices ? how pure an dright an intention had they to godvvard ? they laboured all day ▪ & praied all night , although when they labroured with the body they prayed with the mind . 7 in a word , they spent all their time to their best advantage , and thought the houre to soone at an end they imployed in god's service . 8 for the great sweetnesse they found in heavenly contemplations , they forgot the necessity of their corporall refection , and for the food of their soules did not regard the reliefe of their bodies . 9 as for all riches , dignities , honours , friends and kinsfolkes , they utterly renounced them all , and desired to have nothing this world can afford . 10 they could hardly be perswaded to take the necessary sustenance of their life , and to yeeld to their body in that they must needs , was with a great deale of repugnancy . 11 they were very poore in outward goods , but very rich in inward grace , without they seemed needy , but within they were refreshed with grace and heavenly consolation . 12 they were meere strangers to the world but were neere and familiar friends to god , in their owne eyes , and in the sight of the world they were but abject and despised persons , but in the eyes of god very p●etious and beloved . 13 they were grounded in humility , lived in obedience , walked in charity and patience , therefore did they daily profit in the spirit and obtained great favour at the hands of god. 14 they were set out for examples to all righteous men , and these few men should more provoke us to a spirituall progresse , then the great number of luke-warme christians to a remisnesse in behaviour . 15 o how great was the fervour of all religious persons in the beginning of their holy institution ? 16 how great was their devotion● to praier , how great emulation of vertue ? how exact discipline was set on ●oote ? how great reverence and obedience observed they in all things under the rule of their superiors ? 17 their footsteps yet remaining do testifie that they were indeed holy and perfect men , who fighting so stoutly trod the world under their feet . 18 now he is thought a jolly man that is not an open offender , and can but patiently endure what he hath already undertaken . 19 o the coldnesse and negligence of our time and state that we soone decline from our first fervour , that by reason of our luke-warmnesse and sloath we are even weary of our lives . 20 it is a signe that all proficiency in vertue is utterly dead in us , when we follow not the examples of so many godly men before us . chap. 19. of the exercise of good religious persons . the life of a good religious person ought to excell in all kind of vertue , that he may be such a one inwardly to god , as he seemeth to be out wardly to men . 2 yea for a good reason he should be better within then he appeares without , for god beholdeth the heart , whom we ought highly to reverence , wheresoever we are , and walke in purity like angels in his sight . 3 we ought every day to renew our good intention , and stirre up our selves to fervour and devotion , as though this were the first time of our conversion , and say thus , 4 helpe me o lord my god in this my good purpose and in thy holy service , and give me grace this day to make a good entrance and beginning , for what i have done hitherto is to litle purpose . 5 according to our purpose and good endavour you must judge of ones course and well doing , and he that will reape great commodity must be carefull to use great diligence . 6 for if he that goeth on couragiously findeth great rubbs in his way , how many will he finde that setteth forward , but seldome and uncertainly . 7 there be many things that cause us to leave our good intents , and the least omission of spirituall exercises , bringeth ●o litle hinderance to our soul●s . 8 the determinations of the just depend upon gods grace , and not upon their owne wisdome , upon whom they alwaies relye , for whatsoever they take in hand . 9 for man doth propose but god doth dispose , neither is the way of man in his owne hands . 10 if usuall exercise be sometimes omitted either for piety towards god , or profit to my neighbour , it may easily afterwards be recovered againe . 11 but if out of a sloathful mind or carelesse negligence we for sake the same , it is a great offence against god , and very prejudiciall to our selves . 12 let us doe the best we can , we shall faile in many things , yet let us alwaies take some certaine course , and especially against those vices which doe most of all molest us . 13 we must diligently search into and set in order both the outward and the inward man , because both of them are very necessary to our comming forward in godlinesse . 14 if thou canst not continually call thy selfe to an account , yet doe it sometimes , at the least once a day , to wit , at morning or at night . 17 in the morning consider what thou intendest to doe , and at night examine thy selfe what thou hast done . 16 how thou hast behav'd thy selfe in thought word and deed ; for in these perhaps thou hast often offended both god and thy neighbour . 17 gird thy loines like am an against the vile assaults of the divell , bridle thy riotous appetite , and thou shalt be the better able to keepe under all the unruly motions of the flesh . 11 be thou at no time idle altogether but either reading or writing , or praying or meditating , or endeavouring some thing for the publique good . 19 as for bodily exercises they must be used with great discretion , neither are they to be practised of all men alike . 20 the exercises that are not common are not to be exposed to publique view ; for things private are practised ●ore saf●ly at home . 21 neverthelesse thou must beware thou neglect not that which is common , and be more ready for private occasions . 22 but having fully and faithfully accomplished all , thou ar● bound and enjoyn'd to doe , if thou hast any spare time be take thee to thy selfe , as they devotion shall require . 23 all cannot use one kind of exercise , but one is more convenient for this person another for that according to the diversity of times also , diverse exercises are fitting . 24 some sutes better with us on working daies , other on holy daies , some we have need of in temptation , and of others in time of peace and quietnesse . some we mind when we are pensive , and other some when we rejoyce in the lord. 25 when chiefe festivals draw neere , good exercises are to be renewed and the praiers of holy men more fervently to be implored . 26 from feast to feast we should think thus with our selves , as though we were then to depart out of this world , and to be made partakers of that everlasting feast in heaven . 27 therefore ought we carefully to prepare our selves against such holy times , and lead our conversation so strictly as though we were shortly at god's hands to receive the reward of our labours . 28 but if our departure be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be rev●aled to us in due time , and let us endeavour to prepare our selves more diligently to our end . 29 blessed is that servant ( saith s. luke the evandgelist ) whom when his lord cometh shall find him watching ; verily i say unto you he shall make him ruler over all his goods . chap. xx. of the love of solitude and silence . seeke for an apt and convenient time to be at leasure to thy selfe , and meditate often upon god's benefits and blessings . 2 meddle not with curiosities , but persue such matter which may rather yeeld compunction to thy heart , then information to thy head . 3 if thou wilt withdraw thy selfe from speaking vainly and from gadding idlely , as also from harkning after novelties and rumours , thou shale ▪ find leasure sufficient and convenient enough to meditate of good things . 4 the greatest and best of god's saints avoided the societie of men when they could coveniently , and did rather chuse to live secretly , and set themselves apart unto god. 5 one said , as oft as i have been among men , i returned home lesse a man then i was before , and this we find true when we talk long together . 6 it is easier not to speak a word at all , then not to speake more words then we should , it is easier for a man to keepe home , then to keepe himselfe wel when he is abroad . 7 he therefore that intends to increase in the spirit and inner man , must with iesus depart from the multitude and presse of people . 8 no man safely doth goe abroad , but he which gladly can abide at home , no man speakes securely but he that holds his peace willingly . 9 no man ruleth safely but he that is ruled willingly , no man securely doth command , but he that hath learned readily to obey . 10 no man reioyceth securely , unlesse he hath the testimony of a good ●onscience , yet the security of the saints was alwaies full of the feare of god. 11 neither did those eminent gifts and excellent graces that were in them , make them more haughty , but more humble . 12 but the security of the wicked as it ariseth of pride and presumption , so in the end it deceiveth them and turneth to their owne destruction . 13 although thou seeme to be a good religious man , or never so devou● yet promise not to thy selfe security in this life . 14 it falleth out many times that those have fallen into great●st danger by overmuch confidence and presumption who have been in greatest esteem and account amongst men . 15 wherefore it is better for many not to be altogether free from temptations , but often assaulted least by too much security they should be pu●fed up with pride , or rely too much upon worldly comforts . 16 o how good a conscience would he keep , that would not seek after transitory joy , who would not entangle himselfe with the affaires of this world . 17 o how great peace and quietnesse should he possesse , that can cast away all vain-cares , and think only upon heavenly things , and would place all his hope and confidence in god! 18 no man is worthy of heavenly comfort , unlesse he have diligently exercised himselfe in holy compunction . 19 if thou desirest true contrition of heart enter into thy closet and shut out all worldly tumult as it is written , examine your owne hearts upon your be●s and be still . 20 in thy closet thou shalt find what abroad thou shalt often loose , the more thou visitt thy closet , the more thou wilt lik it , the lesse thou comest thereunto the more thou wilt loath it . 21 if in the beginning of thy amendment thou art content to remain in it , and keepe it well , it will afterwards be to thee a deare friend , and a most pleasant comfort . 22 in silence and in quietnesse a devout soule maketh her selfe perfect , and learneth the secrets and mysteries of holy scripture . 23 there shee findeth flouds of teares wherein shee may every night wash and clense her selfe that she may be so much the more familiar with her creator , by how much the farther off she liveth from all worldly disquiet . 24 who so therefore withdraw●th himselfe from his acquaintance and friends , god and his holy angels will draw neere ●nto him . 25 it is better to live privately and to have regard to himselfe , then to neglect himselfe and his owne salvation , though he could worke miracles . 26 it is very commendable in a religious person , seldome to goe abroad to be unwilling either to see or to be seen . 27 why art tho● willing and desirous to see that which is unlawfull for thee to have and injoy ? for the world passeth away and the lusts thereof . 28 our sensuall desires draw us to ●oave abroad , but when the pleasure is past , what carriest thou home with thee but a grieved conscience and distracted mind ? 29 a merry going out bringeth commonly a mournfull returne home , and a joyfull evening makes many times a sad morning . 30 so all carnall joy hath a pleasant entrance , but in the end it bites like an adder , and stings like a cockatrice . 31 what canst thou see elsewhere , which thou canst not see here ? behold here are heaven and earth and all the elements , for of these are all things created . 32 what canst thou see any where that can long continue under the sun ? thou th●nkest perchance to satiate thy selfe and have thy fill , but thou shalt never attaine it . 33 sho●ldst thou see all things present before thine eyes , it were but a vaine and unprofitable sight , lift up thine eyes to god in the highest , and pray him to pardon all thy sinnes and infirmities . 34 leave vain things to the vain , and doe thou give heed to that which god commandeth , shut the doore upon thy selfe , and call unto thee iesus thy beloved . 35 stay with him in thy closet for thou shalt not find so great peace any where else : hadst thou not gone abroad and hearkned to idle rumours , thou hadst lived more at hearts-ease . 36 and seeing thou delightest sometimes to heare newes , it is fit thou suffer for it some unquietnesse and trouble of mind . chap. xxi . of compunction of heart . if thou wilt any thing come forward , keepe thy selfe alwaies in the feare of god , and yeeld not too much scope to liberty . 2 keepe in awe all thy senses under the severe rod of discipline , and give not thy selfe over to foolish mirth . 3 give thy selfe to compunction of heart , and thou shalt find much devotion therein , compunction bringeth much good which dissolutenesse is wont quickly to destroy . 4 a wonder it is that any man can heartily rejoyce in this life , if he duly consider his banishment , and throughly weight the many perils wherewith his soule is invironed . 5 the levity of our minds and the litle care we have of our faults makes us insensible of the sorrowes of our soules . 6 but we often vainly laugh when we should justly weepe : the service and feare of god is the truest liberty , and a good conscience a continuall feast . 7 happy is he that can avoid all cause of distraction , and recollect himselfe to the union of holy compunction . 8 happy is he that can cast away from himselfe all that may defile his conscience , or any way grieve or burthen it . 9 bestirre thy selfe like a man , one custome overcomes another , if thou canst forbeare medling in other mens matters , they likewise shall not have to doe with thine . 10 busie not thy selfe in matters which appertaine to others , neither doe thou meddle at all with the affaires of thy betters . 11 still have an eye to thy selfe first , and be sure more especially to instruct thy selfe before all thy loving friends . 12 if thou hast not the favour of men , be not grieved at it , but take this to heart because thou dost not carry thy selfe so warily and circumspectly as it becometh the servant of god and a devout religious man. 13 it is better oftentimes and more secure that a man hath not consolations in this life , especially such as are consonant to our carnall desires . 14 but that we have not all or very seldome tasted divine consolation , we may thank our selves , because we seeke not after inward compunction , as having not altogether forsaken outward vanities . 15 know that thou art unworthy of divine consolation , and that thouhast deserved much tribulation . 16 when a man hath perfect contrition , then is the whole world grievous and loathsome unto him 17 a good man never wanteth matter of mourning , for whether he consider his owne or his neighbours estate , he knowes that none liveth here without great tribulation . 18 and by how much a man looks narrowly into himselfe , by so much he sees greater cause of lamentation . 29 our sinnes and wickednesses wherein we lye weltring , doe minister unto us so much matter of sorrow and compunction , that we can seldome apply our selves to heavenly contemplations . 20 didst thou but as often think with thy selfe how soone thou maist die , as how long thou maist live , there is no question but thou wouldst more earnestly labour thine amendment . 21 if thou but let the paines , that hereafter are to be endured , sink deeply into thy heart , i belieeve thou wouldst willingly undergoe any labour or sorrow in this world , and not be afraid of the greatest severity . 22 but because we doe not take these things to heart , and as yet love those things only that delight us , this makes us so dull and key-cold in religion . 23 if our body be amisse we may thank our selves for it , it is often our decay , and want of spirit which makes our miserable body so easily complain . 24 pray therefore unto the lord with alll humility , that he will vouchsafe to give thee the spirit of contrition . 25 and say with the prophet , feed me o lord with the bread of tears , and give me plenteousnesse of tears to drink . chap. xxii . of the consideration of humane misery . miserable thou art wheresoever thou be , or whithersoever thou turnest , unlesse thou turne thy selfe un to god. 2 why art thou troubled , when things succeed not as thou wouldst or desirest , for who is he that hath all things accoording to his mind ? 3 neither i nor thou , nor any man upon the earth , there is none in this world be he king or pope without some tribulation or other . 4 who is then in the best estate or condition ? even he who for god's sake can suffer affliction . 5 many weake and fraile men can say , o what an happy life hath such a one , how wealthy , how mighty he is , in how great honour and credit . 6 but lift up thine eyes to the riches of heaven , and thou shall perceive that all the goods of this life are nothing so be accounted of . 7 they are very uncertain , rather burthensome then delightfull , because they are never enjoyed without carefulnesse and feare . 8 mans happinesse consisteth not in having abundance of wealth , but a meane estate should content him , it is truly misery enough even to live upon the earth . 9 the more a man hungreth after godlinesse , the more he abhorreth this life because he seeth more cleerly and perceiveth more sensibly the defects of humane corruption . 10 for to eat and to drink , to sleep and to watch , to labour and to rest , and to be subject to other necessities of nature is doubtlesse a great misery to a devout mind , that would gladly be free and delivered from sinne . 11 for the inward man is much oppressed with these outward and corporall necessities whilst we live in this world . 12 therefore the holy prophet prayeth with great devotion to be delivered from them , saying , draw me o lord out of my necessities . 13 but woe be to them that know not their owne misery , and a greater woe to them that take delight in this miserable and corruptible life . 14 and some there be so much dote upon it , although with great labour and paines they can scarce get bread to eat , yet could they live here alwaies , they would care but litle for the kingdome of heaven . 15 o how mad are these in their braines and faithlesse in their hearts , who lie so deeply drowned in the earth that they can think of nothing but earthly things . 16 but miserable wretches as they are , they shall in the end feele to their cost how vile and vaine that was which they loved . 17 whereas the saints of god , and all the fast friends of christ looke not on those things which pleased the flesh , and flourished for a time , but panted after everlasting rreasures with all greedinesse and desire . 18 their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . 19 o brother loose not thy confidence to come forward in godlinesse , there is yet time , the houre is not yet past . 20 why wilt thou deferre thine amendment from day to day , arise and begin this very instant , and say now is the time to be doing , now is the time to be working , now is the best time to amend my selfe . 21 when thou art ill at ease and much troubled , then is the time to profit best , thou must passe through fire and water before thou comest to a place of refreshing . 22 vnlesse thou offer violence to thy selfe , thou shalt never get the victory over sinne so long as we carry about us this fraile body of ours we can never be without sinne or live without sorrow . 23 we could gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have by that also forfeited our felicity . 24 therefore we must hold our selves content , and expect the mercy of god till this our iniquitie be put away , and this mortality of ours be swallowed up of life . 25 o how great is humane frailty which is alwaies prone to evill to day thou confessest thy sinnes , and to morrow thou committest the very same thou hast confessed . 26 now thou art in the mind to looke well unto thy waies , and within a while thou so behavest thy selfe , as though thou hadst never any such mind at all . 27 good cause have we therefore to humble our selves , and never to have any great conceit of our worth , we are so fraile in our nature , so inconstant in our courses . 28 besides , that may quickly be lost by our owne negligence , which by the grace of god and our owne great paines we have scarce at length obtained . 29 what will become of us in the end , who begiu to waxe cold so timely ? 30 woe be unto us if we will now give our selves to ease , as if all were in peace , and safetie , when yet there appeareeh no signe of sanctity in our conversations ! 31 we have need like young beginners be newly instructed againe to good manners , if happily there be any hope of our future amendment and spirituall progresse . chap. xxiii . of the meditation of death . there will very quickly be an end of thee here , therefore see what will become of thee hereafter . to day a man , to morrow none , and out of sight , out of mind . 2 o the stupidity and hardnesse of mans heart , who thinketh only upon the present , and hath no care of the time to come ! 3 thou shouldst so order thy selfe in all thy thoughts and actions , as if to day , yea this very moment thou we , it ready to depart . 4 hadst thou a clear conscience thou wouldst not greatly feare death , care not so much for the death of this body as the sinne of thy soule . 5 if thou art not prepared to day , how wilt thou be prepared to morrow ? thou knowest not what will be to morrow , and how knowest thou that thou shalt live till to morrow ? 6 what are we the better to live long , if we prove not the better by long living ? for length of daies doth oftnes make our sinnes the greater , then our lives the better . 7 o that we had spent but one day well in this world . 8 many keepe in mind how long it is since their conversion , and yet forget to fructifie in a holy conversation . 9 if to die be accounted dreadfull , to live long may prove more dangerous , happy is he that hath his end before his eies , and prepareth himselfe to die daily . 10 if at any time thou hast seen an other man die , make account thou must follow him , he hath shewed thee but the way . 11 when it is morning think thou maist die before night , and when evening comes , presume not upon next morning . 12 be thou therefore alwaies in a readinesse , and so lead thy life that death may never take thee unprepared . 13 many die suddenly and when they look not for it , for the sonne of man will come , when we think not of his comming . 14 when thy last sand shall be runne out , thou wilt have a farre diffetent opinion of thy whole life that is past , and be exceeding sorry thou hast been so carelesse and remisse . 15 o how wise and happy is he that now laboureth to be such a one in his life , as he wisheth to be found at the houre of his death . 16 to contemne the world perfectly , to goe forward in vertue zealously , to love reprose willingly , to amend our lives seriously , to obey superiors gladly , to denie himselfe throughly , and to suffer affliction for his sake patiently , make us confident we shall die happily . 17 whilst thou art in health thou maist doe many good deeds , but when thou art sick , i see not what thou art able to doe . 18 few in the weaknesse of their bodies gather strength to their soules , as they who are walking abroad , are seldome setled at home . 19 trust not to freinds and kindred , neither doe thou put off the care of thy soule till hereafter , for men will sooner forget thee , then thou art aware of . 20 it is better to look to it betime and doe some good a fore hand , then to trust to other mens curtesies . 21 if thou dost not provide for thy selfe in this world , who will have care of thee in that which is to come . 22 the time that is now present is very precious , now is the day of salvation , now is the acceptable time . 23 but alas that thou shouldst spend thy time so idlely here , where thou mightst purchase to live eternally hereafter . 24 the time will come when thou shalt desire one day or houre to amend in , and 't is a great question whether it will be granted thee . 25 o be loved from how great danger mightst thou deliver thy selfe ! from how great feare free thy selfe , if thou wouldst be now fearfull and carefull how to die ! 26 labour now to live so , that at the houre of death thou maist rather rejoyce then fear , learn now to die to the world that thou maist begin to live with christ. 27 learn now to contemn all earthly things that thou maist freely goe to christ. 28 chastise thy body now by repentance that thou maist then have assured confidence . 29 ah foole , why dost thou think to live long , when thou canst not promise to thy selfe one day , how many have been deceived and suddenly snatcht away ? 30 how often dost thou hear these reports , such a man is slain , another is drowned , a third breaks his neck with a fall , this man died eating , and that man playing ? 31 one perished by fire , another by the sword , another of the plague , and another was slain by theeves , thus death is the end of all , and mans life passeth away like a shadow . 32 who shall remember thee when thou art dead ? and who shall pray for thee when thou canst not help thy selfe ? 33 doe , doe now my beloved whatsoever thou art able to doe , for thou knowest not when thou shalt die , not yet what shall befall thee after thy death . 34 now whilst thou hast time heap unto thy selfe everlasting treasures , think on nothing but the salvation of thy soule , care for nothing but the service of thy god. 35 make now friends to thy selfe by honouring the saints of god , and imitating their vertues , that when thou failest in this short life they may receive thee into everlasting habitations . 36 esteem thy selfe as a stranger and pilgrime upon the earth , and as one to whom the affaires of this world doe nothing appertain . 37 keep thy heart free from the world and lifted up directly unto god , because thou hast here no abiding city . 38 send thither thy daily praiers and sighes joyned with unfained tears , that after death thy spirit may be happily commended into the hands of the almighty . chap. xxiiii . of iudgment and the punishment of sinnes . in all thy waies have a speciall aim to thy end , for how canst thou be able to stand before a severe iudge to whom nothing is hid . 2 who is not pacified with gifts , nor admitteth any frivolous excuses , but will judge according to right and equity . 3 o wretched and foolish sinner , who sometimes fearest the countenance of an angry and ignorant man , what answer wilt thou make to an angry and all-knowing god ? 4 why dost not thou provide for thy selfe against that great day of iudgment , when no man can excuse or answer for another , bu● every one shall have enough to answer for himselfe ? 5 now are thy paines profitable , thy tears acceptable , thy groans audible , thy griefe pacifieth for thy sinnes and prepareth thy soule . 7 the patient man hath a great and vvholesome purgatory , who though he receive injuries , yet grieveth more for the malice of an other then for his own wrongs . 8 who prayeth willingly for his adversaries , and from his heart forgiveth their offences , and delaieth not to aske forgivenesse of whomsoever he hath offended . 9 who is sooner moved to compassion then to anger , who often offereth violence to himselfe , and laboureth earnestly to bring the body into subjection to the spirit . 10 it is better to purge our sinnes and offences here , then keepe them to be purged and punished hereafter verily we doe but deceive our selves through an inordinate love of the flesh . 11 what else will that fire consume but thy sins , the more thou sparest thy selfe and followest thy pleasure now so much the more hereafter shall be thy punishment , and a greater fewel added to that flame . 12 in what thing a man hath sinned in the same shall he be punished , there shall the sloathfull be pricked forward with burning goads , and the gluttons vexed with great hunger and thirst . 13 there shall the lascivious and loves of pleasure be bathed in burning pitch and stinking brimstone , and the envious like mad doggs shall howle for very griefe . 14 there is no fault but shall have its proper and peculiar torment , there the proud shall be filled with all horrour and confusion , the covetous shall be pinched with exceeding penury , one houre of pain there shall be more bitter , then a thousand years of the sharpest pennance here . 15 there is no quiet no comfort for the damned there , yet here we have some intermission of our labours and injoy the comfort of our friends . 16 be now solicitous and sorrowfull for thy sinnes , that at the day of judgment thou maist be secure with the company of blessed soules 17 for then shall the righteous with great boldnesse stand against such as have vexed and oppressed them , then shall he sit to judge men , who is now content to be judged of men . 18 then shall the poor and humble have great confidence , but the proud man shall be compassed with feare on every side . 29 then will it appeare that he was wise in this world , who had learned for christ to be a foole and despised . 30 then shall affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up , then shall the devout rejoyce and the prophane mourne . 31 then shall he more rejoyce that hath beat down his own flesh , then he that hath abounded in all pleasure and delight . 32 then shall the poor garment shine and glitter , and the precious robes seem vile and contemptible , then shall be more commended the poor cottage , then the stately pallace . 33 then will constant patience more avail us then all earthly power , and simple obedience be preferred before all worldly wisdome . 34 then shall a good and cleare conscience more rejoyce a man then the profound learning of phylosophy , and the contempt of riches weigh more then all worldly treasures . 35 then wilt thou be comforted that thou hast praied devoutly , then fared daintily , and be more glad thou hast kept silence , then thou hast talked much . 36 then will good works prevail more then godly words , then a strict life and severe repentance will be more pleasing then all earthly delight . 37 prove first here what thou canst indure hereafter , accustome thy selfe now to suffer a little , that thou maist then be delivered from more grievous pains . 38 if now thou canst indure so litle , how wilt thou then be able to indure perpetuall torments , if a litle suffering make thee so impatient , what will hell fire doe hereafter . 39 assure thy selfe thou canst not have two paradises ; it is impossible to injoy delights in this world , and after that raign for ever with christ. 40 suppose thou hadst hitherto lived alwaies in honour and delights , what would all this avail thee if thou wert to die at this instant . 41 all therefore is but vanity and texation of spirit , besides the love of god and his alone service . 42 for he that loyeth god with all his heart is neither afraid of death nor judgment , nor of punishment , nor of hell , for perfect love gives secure accesse to god. 43 but he that takes delight in sin , what marveil is it if he be afraid both of death and iudgment ? yet it is good although love be not of force to withhold thee from sinne , that at least the feare of hell should restrain thee . 44 but he that laieth aside the fear of god , can never continue long in good estate , but falleth quickly into the snares of the divell . chap. xxv . of the zealous amendment of our whole life . be watchfull and diligent in the service of god , and often bethink thy selfe wherefore thou camest hither , and why thou hast left the world . 2 was it not that thou mightst live to god , and become a spirituall man , be fervent then to come forward , for shortly thou shalt receive a reward of thy labours , 3 there shall not be then any fear or sorrow in thy coasts , labour but now a litle , and thou shalt find great rest , yea perpetuall joy to thy soule . 4 if thou continuest faithfull and fervent in doing good , no doubt but god will be faithfull , and full in rewarding thee . 5 thou oughtst to have a good hope in getting the victory , but thou must not be seeme of it , lest thou waxe either negligent or proud . 6 when one that was in great anxiety of mind often wavering between fear and hope , did once being very sorrowfull prostrate himselfe by praier in a church before the altar , began to think thus with himselfe , saying , 7 o that i knew certainly i should persevere unto the end , and presently heard this heavenly answer within him , what if thou kn●wst it , what wouldst thou doe ? doe but so now as thou wouldst then doe , and thou shalt be secure . 8 and being straightway conforted and strengthned in mind he commited himselfe wholly to the will of god , and so left off all carefull doubting . 9 neither would he curiously search what should become of him , but rather , applied himselfe to know ▪ the perfect and acceptable will of god , for the beginning and accomplishing of every good work . 10 put thy trust in the lord and doe good saith the prophet , and inhabit the land , and thou shalt be fed with the plenty thereof . 11 one thing there is that draweth men back from a progresse in good & a thorough reformation of evill , the horrour of the difficulty and the labour of the combate . 12 for without doubt they especially above all others profit best in godlinesse , who strive more manfully to overcome these things , which are most grievous and averse from their own dispositions . 13 for there a man profits more and obtaines greater grace , where he more overcometh himselfe and mortifieth the inward man. 14 but all have not alike to overcome and mortifie , for although , a man have stronger passions , yet if he be zealous in the chase , shall sooner overcome , then he that hath fewer , and is not so fervent . 15 two things especially much further any great amendment , to wit● to withdraw our selves violent 〈…〉 that to which our nature is vitiou●●●●●clined , and earnestly to contend for the good we stand in need of . 16 be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others . 17 gather some profit to thy soul out of every occasion whosoever thou be , so that if thou seest or hearest any good examples , be kindled and provoked to doe the like . 18 but if thou perceive any thing worthy of reproofe , take heed of doing the same , or if thou have done it , labour quickly to amend it . 19 as thou eyest other men so are other mens eies upon thee , how sweet and pleasant a thing is it to see those that be fervent and zealous , to be tractable and obed●ent . 20 again how sorrowfull and sad a spectacle is it to see men live dissolutely and disorderly , not applying themselves to that whereunto they were called . 21 how hurtfull and pernitious is it to neglect the chiefe intent and 〈…〉 of their callings , and busie 〈…〉 in that which they have nothing to doe withall . 22 be mindfull of that profession thou hast taken upon thee , and have alwaies in thy heart the remembrance of christ crucified . 23 when thou lookst upon his life thou maist well be ashamed of thine own for though thou hast a long time professed christianity , yet hast thou not endeavoured much to conform thy selfe to christ. 24 a religious man who exerciseth himselfe attentively and devoutly in the life & death of christ , shall there abundantly find all things necessary and profitable , and out of iesus he shal need to seek nothing . 25 o if iesus christ and him crucified would sink deep into our hearts , how quickly and sufficiently learned should we prove ? 26 a religious man that is zealous taketh and endureth all well that is commanded him , but he that is negligent and luke warme hath tribulation npon tribulation . 27 nay he is upon every side straightned and molested , for he is void of inward consolation , and forbidden to take any outward comfort . 28 a religious man without discipline is in great danger of ruine , he that seeketh liberty and ease shall ever live in disquiet , for one thing or other will alwaies displease him . 29 o that we had nothing else t● doe but alwaies with our mouth and whole heart to praise our lord god! 30 o that thou mightst never have need to eat , nor drink , nor sleep , but alwaies praise god , and only attend upon spirituall imployments . 31 then shouldst thou be much happier then now thou art , when upon every occasion thou art so ready to follow the lusts of the flesh . 32 would we were not put to such necessities , but had only the spirituall ●efections of the soule , which alas we ●ast of too seldome . 33 when a man is come to that passe , that he seeketh no comfort in any creature , then doth god first begin ▪ to be a sweet relish unto him . 34 then will he be well content with whatsoever shall befall him , then shall not a great matter overjoy him , ●or a small matter trouble him . 35 but with great integrity and confidence commits himselfe to god , who shall be to him all in all , to whom nothing perisheth or dieth , but all things live unto him , and serve him without delay . 36 remember alwaies thy end , and how time lost never returnes , without care and diligence thou shalt never become vertuous . 37 if thou beginnest to waxe cold all is not well with thee , hut if thou give thy selfe to fervency thou shalt find much peace , and through the assistance of god's grace and love of vertue , thou shalt find thy labour but light . 38 the fervent and diligent man is ready at all assayes , it is easier to endure the labour and pains of the body , then to conqu●re the vices and passions of ●he mind . 39 he that avoideth not small slips , by litle and litle may take a great fall , if thou spend the day well , thou wilt be alwaies merry at night . 40 be watchfull over thy waies , and whatsoever become of others be carefull of thy selfe , the greater violence thou usest against thy selfe , the greater benefit shalt thou reap . the second book ▪ chap. i. of inward conversation . the kingdome of god is within you , saith the lord. turne thee with thy whole heart unto the lord , and forsake this wretched world , and thy soule shall find rest . 2 learn to contemne outward things , and give thy selfe to the inward , and thou shalt see the kingdome of god to come into thee . 3 for the kingdome of god is peace and joy in the holy ghost , which is not bestowed upon the wicked . 4 christ will come unto thee , and shew thee his comfort , so that thou wilt provide within thee a dwelling place fit for him . 5 all his beauty and glory is within , no● caring for any thing else , there delighteh he himselfe . 6 the inward man he often visits and hath with him sweet discourse , pleasant comfort , much peace , wonderfull familiarity ▪ 7 o faithfull soule make ready thy heart for this bride-groome , that he may vouchsafe to come unto thee , and dwell within thee 8 for so he saith , if any man love me he will keep my word , and we will come unto him , and will make our aboade with him . 9 give therefore unto christ a place in thy heart , and deny entrance to all others , when thou hast christ , thou art rich enough , and he will suffice thee . 10 he will faithfully oversee thee ; and carefully provide for thee in all things , so that thou shalt not need to depend upon men . 11 for men soon alter their minds , or quickly fade away , but christ remaineth for ever , and standeth out stoutly to the very end . 12 there is litle trust to be given to fraile and mortall man , though he be profitable and deare unto thee ; neither oughtest thou much to be grieved when sometimes he crosses and contradicts thee . 13 they that to day take thy part to morrow may be against thee , and so on the contrary : they often turne like the wind . 14 put thy whole trust and confidence in god , love him for his mercy , feare him for his judgment , he will answer for thee , and will doe in all things ▪ what is best . 15 thou hast here no abiding city , and wheresoever thou be , thou art but a stranger and pilgrime , neither shalt thou ever have rest , unlesse thou be fully united to thy saviour . 16 why dost thou gaze up and down here , since this is not the place of thy aboad : in heaven ought to be thy dwelling place , and all things here to be lookt upon but as it were in the passage . 17 all things passe away , and tho● together with them , beware thou en●angle not thy selfe in them , l●ast thou be caught and confounded . 18 let thy thought be on the almighty , and thy praier be directed unto christ without ceasing . 19 if thou canst not contemplate high and heavenly things , rest thy selfe in the passion of thy saviour , and dwell willingly in the wounds of his sacred body . 20 for if thou fl●e devoutly to his holy wounds , and to the precious marks of his passion , thou shalt find great comfort in all thy tribulation . 21 neither wilt thou much care to be despised of men , and wilt easily endure the words of slanderous tongues . 22 christ was also in the world despised of men , he was exposed to the reproach of his enemies , and forsaken by his acquaintance and friends in his greatest extremity . 23 christ had adversaries and backbiters , and wilt thou have all men thy friends and benefactors , how shall thy patience be crown'd , if no adversity befall thee ? 24 if thou wilt not endure adversity , how art thou christ's friend ? suffer with christ , and for christ , if you desire to raigne with christ. 25 if thou hast but once entred into the secrets of thy saviour , and tasted a litle of his ardent love , then wouldst thou not care for thine owne commodity or discommodity , but rather rejoyce at thy wrongs offered thee , for the love of iesus maketh a man to despise himselfe . 26 a lover of iesus and of the true inw●rd man , and one free from inordinate affections , can easily turn himselfe to god , and being lifted up in spirit above himselfe , rests in the fruition of joy . 27 he that relisheth all things as they are , and not as they are called and esteemed to be , he is truly wise indeed , and rather tought of god then of men . 28 he that knowes to walk within himselfe , and to make small account of outward things shall be sure to have time and place enough to performe devout exercises . 29 the inward man doth quickly recollect himselfe , because he never gives himselfe wholly to outward imployments . 30 bodily labour is no let unto him , nor necessary businesse so it be seasonable , but as things fall out so he applieth himselfe unto them . 31 he that is well disposed within himselfe , is not troubled with the strange and perverse behaviour of men by how much a man drawes businesse to himselfe , by so much is he hindred and distracted . 32 if all were well with thee , and thou throughly purged , all things would turn to thy good and profit . 33 therefore doe many things displease thee and often trouble thee , because thou art not yet full dead unto thy selfe , nor free from the affection of earthly things . 34 nothing so defileth and entangleth the heart of man , as our impure love of these earthly creatures . 35 if thou refuse comfort in outward things , thou shalt more easily contemplate the things that are in heaven , and often inwardly triumph for very joy . chap. ii. of humble s●bmission . vveigh not very much who is for thee or against thee , let this be thy care and endeavour , that god may be with thee in all thou takest in hand . 2 keep a good conscience and god will defend thee sufficiently , for whom god will help , no malice of men can hurt . 3 if thou knowest how to suffer and hold thy peace , without doubt thou shall have help from above , he knoweth the season and manner how to delive● thee . 4 therefore thou oughtst to resigne up thy selfe unto god , for it belongs to him to help and deliver from all mischiefe . 5 oftentimes it much availeth us for the better keeping of humility , that others know and reprehend our faults . 6 when man humbleth himselfe for his owne offences , then he easily pacifies others , and quickly satisfies those that are offended with him . 7 god protecteth and delivereth the humble , he loveth and comforteth the humble , to an humble man he humbleth himselfe . 8 vnto the humble man he giveth great grace , and after he hath cast him down , he raiseth him unto glory . 9 vnto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himselfe . 10 though the humble person suffer much outward calamity , yet is he at peace within himselfe because he relieth upon god , and not upon the world . 11 think not that thou hast profited any thing at all , unlesse thou hast learnt to esteem thy selfe inferiour unto all . chap. iii. of a good and peaceable man. be first of all at peace with thy selfe , then maist thou be better able to pacifie others , a peaceable man doth more good then he that is learned . 2 a passionate man turneth good into evill , and easily beleeveth the worst . a good quiet man turneth all things into good , he that is peaceable is not suspicious of any . 3 he that is discontent and troubled , is tossed up and down with many suspitions , he is neither quiet himselfe nor suffereth others to be quiet . 4 he speaketh that oftentimes which he ought not to speake , and omitteth that which were more expedient for him to doe . 5 he considereth what others are bound to doe , and neglecteth that which he is bound to himselfe . 6 first therefore have a zealous care over thy selfe , and then thou maist justly shew thy selfe zealous of thy neighbours good . 7 thou knowest well how to excuse and colour over thine own deeds , and yet thou wilt not admit of other mens excuses . 8 it were more equall and meet thou shouldst accuse thy selfe , and excuse thy brother , if thou wilt be borne withall , bear thou with another . 9 behold how farre off thou are yet from true charity and humility , which knoweth not how to be angry or displeased with any , but with him that hath it . 10 it is no great matter to converse with the good and those of a gentle disposition , for that is naturally pleasing unto all , and every one is willing to be at peace , and love those that are of his humour . 11 but to be at quiet with the stubborn and perverse , with the disorderly and such as crosse us , is a great grace , a very commendable and manly fact . 12 there be who are at peace with themselves and with others also , and there be who can be quiet neither with themselves nor with others ; they are troublesome to others , but to themselves most of all . 13 and others there are who keep themselves in peace and labour to bring others into peace . 14 our greatest peace , in this miserable life consisteth rather in humble enduring , then in not feeling adversities . 15 he shall injoy the greatest peace that can tell how to be most patient ; such a man is a conquerer of himselfe , a lord of the world , a friend of christs , and an heire of heaven . chap. iiii. of a pure mind and upright intention . vvith two wings man is lifted up from earthly vanities , to wit , with simplicity and purity ; simplicity ought to be in our intentions , purity in our affections . 2 simplicity fixeth the eyes of our soule upon god , purity apprehendeth and tasteth his sweetnesse ; thou shalt not be hindred from any good action , if thou be inwardly free from inordinate affections . 3 if thou intend and seek nothing else but the good pleasure of god and the profit of thy neighbour , thou shalt injoy internall liberty . 4 if thy heart were sincere and upright , then every creature would be unto thee a looking glasse of life , and a book of holy learning . 5 there is not a creature so small and so vile , that doth not represent the goodnesse of god. 6 if in thine own heart thou art good and pure , then wouldst thou be able to see and understand all things without any let or impediment ; a pure heart pierceth heaven and hell . 7 such as a man is inwardly so he judgeth outwardly , if there be joy in the world the pure of heart possesseth it , if tribulation and affliction , an evill conscience feeles it . 8 as iron put into the fire looseth his rust , and burneth bright like fire , so he that turnes truly unto god , putteth off the flesh , and is become a new man. 9 when a man begineth to waxe cold , then he is afraid of small paines , and willingly receiveth comfort from without . 10 but when he begins fully to overcome himselfe , and to walk manfully in the waies of god , then he esteems those things but easie which before seemed grievous unto him . chap. v. of the consideration of ones selfe . vve cannot trust to our selves very much , for lack of grace and understanding ; there is but litle light in us , and that which we have , we quickly loose out of negligence . 2 and many times we doe not perceive how blind we are within , we often doe evill and excuse it worse . 3 we are sometimes moved with passion , and think it to be zeale , we reprehend small things in others , and passe over greater matters in our selves . 4 we quickly feel and weigh what we suffer at the hands of others , but we mind not what others suffer from us . 5 he that doth well and rightly consider his own workes , will find litle cause to judge hardly of another . 6 the inward man preferreth the care of himselfe before all other cares , and he th●t diligently looketh to himselfe , doth seldome speake much of other . 7 thou shalt never be devout and right within , unlesse thou be silent concerning other mens affaires , and look especially to thy selfe . 8 if thou attend wholly to god , and to thy selfe , thou wilt be litle moved with whatsoever thou seest abroad . 9 where art thou when thou art not with thy selfe , and when thou hast run over all , what art thou the better if thou neglect thy selfe . 10 if thou desirest peace of mind and true concord , thou must cast behind thee all other things , and look only to thy selfe . 11 furthermore thou shalt gaine much if thou shalt keep thy selfe f●ce from all worldly cares , and thou shalt greatly decay if thou make any account of earthly things . 12 account nothing great , nothing high , nothing gratefull , nothing acceptable but god alone , or that which is from god. 13 esteem all comfort vain which thou receivest from any creature , the soul that loveth god despiseth all things in respect of god. 14 god alone who is eternall infinite and incomprehensible is the comfort of the soule , and the true joy of the heart . chap. vi. of the joy of a good conscience . the glory of a good man is the testimony of a good conscience : have a good conscience and thou shalt ever have joy . 2 a good conscience is able to endure much , and is exceeding cheerfull in adversities , an evill conscience is alwaies fearfull and unquiet . 3 thou shalt rest quietly if thine heart reprove thee not ; rejoyce not but when thou hast done well . 4 wicked men have never any true joy , neither doe they feele inward peace , for there is no peace to the wicked , saith the lord. 5 although they say we live in peace , there shall no evill happen unto us , and who dares doe us any harm . 6 believe them not , for suddenly shall the wrath of the lord arise , and their actions shall turn to nothing , and their cogitations shall utterly perish . 7 to glory in tribulation is no hard thing to him that loveth , for so to glory is to glory in the crosse of our lord. 8 the glory is short which is given and received from men , sorrow alwaies attends the glory of the world . 9 the glory of the good is in the testimony of a good conscience , and not in the tongues of men , the gladnesse of the just is of god , and in god , and their joy is of the truth . 10 he that desireth true and everlasting glory careth not for that which is temporall , and he that seeketh after temporall glory , or contemneth it not from his heart , is lesse in love with heavenly . 11 he injoyeth great tranquility of mind , that eareth not for the praises or dispraises of men , he is easily content and pacified whose conscience is pure . 12 thou art not the more holy for being commended , nor the more vile for being dispraised , thou art what thou art , neither canst thou be greater then what thou art in the sight of god. 13 if thou consider what thou art within thee , thou wilt not care what men say of thee , man seeth but the face , but god considereth the heart . 14 man looketh upon the deeds , but god weigheth the intentions ; to doe alwaies well , and to esteeme litle of thy selfe , is a signe of an humble mind . 15 to refuse to be comforted by any creature is a signe of great purity and inward confidence . 16 he that seeketh a thing without himselfe , to bear witnesse of himselfe , it is plain he hath referred himselfe wholly unto god. 17 for not he that commendeth himselfe the same is approved , saith s. paul , but hee whom god commendeth . 17 to walk inwardly with god and not to be possessed with any outward affection , is the state of an inward and spirituall man. chap. vii . of the love of iesus above all things . blessed is he that understandeth what it is to love iesus , and to despise himselfe for iesus sake . 2 thou oughest to leave thy beloved for thy beloved , thy beloved sin for thy beloved saviour ; for that iesus will alone be beloved above all things . 3 the love of the creature is deceiptfull and unconstant , the love of iesus is faithfull and permanent . 4 he that cleaveth to creatures shall full with that which is ready to fall , he that embraceth iesus shall be fastned into him . 5 love him , and keep him for thy friend , who when all goe away , will not forsake thee nor suffer thee to perish in the end . 6 prevent the world and begin to forsake it first before it forsake thee , for thou must one day be left of all men whether thou wilt or no. 7 stick thee close to iesus both in life and death ; and commit thy selfe unto his trust , who when all faile , can alone helpe thee . 8 thy beloved is of that nature , that he will none of that which appertaineth to others , but will have thy heart alone , and sit like a king in his owne throne . 9 if thou couldest purge thy selfe perfectly of all creatures , iesus would willingly dwell with thee : whatsoever confidence thou reposest in men without iesus , is all no better then lost . 10 trust not , nor rely upon a reed full of wind ; for that all flesh is as grasse and all the glory thereof shall wither away as the flower of the field . 11 thou shalt quickly be deceived , if thou look only to the outward shew of men : and if in them thou seekest for comfort and commodity , thou shalt instead thereof often feele losses and crosses . 12 if thou seekest jesus in all things , thou shalt surely find iesus : but if thou seekest thy selfe , thou shalt also find thy selfe , but to thine own destruction . 13 for man doth more hurt himselfe , if he seeke not iesus , then the whole world , and all his adversaries could annoy him . chap. viii . of familiar oonversation with iesvs . vvhen iesus is present , all is well , and nothing seemeth difficult , but when iesus is absent , every thing is hard . 2 when iesus speaketh not inwardly unto us , our comfort is nothing worth ; but if iesus speak but one word , we feele much consolation . 3 did not mary magdalen presently rise from the place where she wept , when martha said unto her , thy master is here , and calleth thee . 4 happy is the houre when iesus calleth from the teares of the eyes to the joy of the spirit . how dry and hard art thou without iesus ? how foolish and vaine , if thou desire any thing out of iesus ? is not this a greater losse , then if thou shouldest loose the whole world . 5 what can the world profit thee without iesus ? to be without iesus is a grievous hell ; and to be with iesus is a sweet paradise . 6 if iesus be with thee , no enemy can hurt thee , he that findeth iesus findeth a good treasure ; yea a good above all goods . 7 and he that looseth iesus , looseth too much , and more then the whole world . he is most poore that liveth without iesus : and he most rich that is well with iesus . 8 it is a great skil to know how to converse with iesus , and a great wisdome to know how to keepe iesus . 9 be humble , and peaceable , and iesus will be with thee ; be devout and quiet , and iesus will stay with thee . 10 thou maist drive away iesus and loose his grace , if thou givest thy selfe to outward things . 11 and if thou shouldest drive him from thee , and loose him , unto whom wilt thou fly , and what friend wilt thou then seeke ? 12 without a friend thou canst not well live : and if iesus be not above all a friend unto thee , thou shalt be too too sorrowful and desolate . 13 thou doest therefore foolishly , if thou doest trust or rejoyce in any other . it is better for the● to have all the world against thee , then iesus offended with thee . 14 amongst all things therefore that be deare unto thee , let iesus alone be thy chiefest beloved . 15 love all for iesus , but iesus for himselfe . iesus ch●ist alone is especially to be beloved , who alone is found to be good , and faithfull above all friends . 16 for him , and in him , let aswell friends as foes be deare unto thee : and all these are to be prayed for , that all may know and love him . 17 never desire to be singularly commended or beloved , for that appertaineth only unto god , who hath none like unto himselfe . 17 neither doe thou desire that the heart of any should be set on thee , nor doe thou set thy heart on the love of any : but let iesus be in thee , and in every vertuous and good man. 18 be pure and free within , and intangle not thy heart with any crea●●re . thou oughtest to be as it were naked , and carry a pure heart to god , if thou wilt consider , and prove , and see how sweet our lord is . 19 and truly unlesse thou be prevented , and drawen by his grace , thou shalt never attaine to that happinesse , to forsake and cast away all , that thou alone maist be united to him alone . 20 for when the grace of god commeth unto a man , then he is strong and nothing is hard unto him , and when it goeth away , he is poore and weake , and as it were left unto the will of whomsoever will afflict him . 21 in this thou oughtest not to be dejected , nor despaire , but to resigne thy selfe with all indifferency unto the w●ll of god , and to ●eare all things that befall thee for the glory of christ. 22 for after winter followeth summer : after night commeth day , & after a tempest faire weather . chap. ix . of the want of all comfort . it is 〈◊〉 great matter to despise humane 〈◊〉 , when we have divine , or to neg●●● divine when we have humane . 2 it 〈…〉 and very much , to be able to wan● both humane and divine comfort . 2 and for the honour and glory of god , to be willing to endure desolation of heart ; and to seeke himselfe in nothing , nor to regard his owne good actions . 3 what great matter is it , if thou be cheerfull and devout at the comming of heavenly grace ? this houre is w●●shed for of all men . 4 he rideth easily whom the grace of god carrieth . and what marvaile , if he feele not his burden who is borne up by the almighty , and led by the greatest guide ? 5 we are alwaies willing to have something for our comfort : and a man doth hardly put off , and forsake himself . the holy martyr s. laurence overcame the world with his prelate . 6 because he despised whatsoever seemed delightsome in the world : and for the love of christ he patiently suffered the high priest of god s. si●tus to be taken from him , whom he most loved . 7 he overcame therefore the love of man by the love of the creator ; and he rather chose the divine pleasure , then humane comfort . 8 see thou also learne to forsake some necessary thing , and a beloved friend for the love of god. 9 be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 10 a man must fight long , and with a constant mind , before he g●● the victory , and be able to place his whole heart in god. 11 when a man trusteth in himselfe , he easily slideth unto humane comforts . 12 but a true lover of christ , and a diligent follower of vertue , giveth not himselfe to such solace , nor seeketh sensible sweetnesse , but rather forcible exercises , and to sustaine hard labours for christ. 13 when therefore spirituall comfort is given thee from god , receive it thankfully ; but know that it is the gift of god , not any desert of thine . 14 be not puffed up , joy not too much , neither doe thou presume vainly : but be rather the more humble for that grace , and more wary and fearefull in all thy actions : for that houre will passe away , and temptation will succeed . 15 when consolation is taken from thee , despaire not presently ; but with humility and patience attend the heavenly visitation : for god is able againe to give thee greater consolation . 16 this is not new nor strange unto them , that have experience in the way of god ; for in the great saints and ancient prophets , there was oftentimes such kind of alteration . 17 for which cause one when he had grace , said , i said in my prosperity i shall never be removed . 18 but when this was gone from him , he addeth what he found in himselfe , saying ▪ thou turnedst thy face from me , and i became troubled . 19 yet doth he not despaire in the midst of these changes , but more earnestly prayeth unto our lord , and saith : vnto thee ( o lord ) i will cry , and i will pray unto my god. 20 lastly he receiveth the fruit of his prayer , and witnesseth that he was heard , saying : our lord hath heard me , and taken pity on me : our lord is become my helper . 21 but wherein ? thou hast turned ( saith he ) my sorrow into joy , and thou hast compassed me about with gladnesse . 22 if great saints have been so dealt with all , we that are poore and weake ought not to despaire , if we be sometimes fervent , and sometimes cold . 23 for the spirit commeth and goeth , according to the good pleasure of his will , for which cause blessed iob saith , thou visitest him early in the morning , and suddainly thou provest him . 24 whereupon therefore can i hope , or wherein ought i to trust , but in the great mercy of god alone , and in the onely hope of heavenly grace ? 25 for whether i enjoy the presence of good men , or devout brethren , or faithfull friends , or holy bookes , or learned treatises , or sweet songs and himmes , 26 all these helpe litle , and have litle savour , when grace forsaketh me , and i remaine left in my owne poverty . 27 at such a time there is no better remedy then patience , and the resigning of my selfe unto the will of god. 28 i never found any so religious and devout , that hath not had sometimes a with drawing of grace , or felt not a decrease of fervour . 29 there was never saint so highly rapt , and illuminated , who first or last was not tempted . 30 for he is not worthy of the high contemplation of god , who hath not been exercised with some tribulation for god's sake . 31 for temptation going before , is wont to be a signe of ensuing comfort . and unto those that are proved by temptations , heavenly comfort is promised . he that shall overcome , saith he , i will give him to eate of the tree of life . 32 but divine comfort is given , that a man may be stronger to beare adversities . there followeth also temptation , lest we should waxe proud of that good . 33 the divell sleepeth not , neither is our flesh as yet dead : therefore cease not to prepare thy selfe to the battaile : for on thy right hand , and thy left are enemies that never rest . chap. x. of thankfulnesse for the grace of god. vvhy seekest thou rest , since thou art borne to labour ? dispose thy selfe to patience , rather then to comforts , and to the bearing of the grosse , rather then to gladnesse . 2 what secular person is there , that would not willingly receive spirituall joy and comfort , if he could alwaies have it ? spirituall comforts exceede all the delights of the world , and all the pleasures of the flesh . 3 all worldly delights are either vaine , or uncleane : but spirituall delights are only pleasant and honest , produced by vertues , and infused by god into pure hearts . 4 but no man can alwaies enjoy these comforts according to his desire ; for the time of temptation is not long away . 5 false freedome of mind , and great trust of our selves , is very contrary to heavenly visitation . 6 god doth well in giving grace : but man doth evill in not returning it againe wholly unto god , with thanksgiving . 7 and therefore the gifts of grace cannot flow in us , because we are ungratefull to the given : and returne them not wholly to the head fountaine . 8 for grace is ever due to him that is thankfull , and from the proud shall be taken that which is wont to be given to the humble . 9 i desire not that consolation that taketh from me compunction , nor that contemplation which breedeth a haugh●y mind . 10 for all that is high , is not holy : nor all that is sweet , good : nor every desire , pure ; nor every thing that is deare unto us , is gratefull to god. 11 i doe willingly accept of that grace ▪ whereby i may ever become more humble and fearful , and be made more ready and able to forsake my selfe . 12 he that is taught by the gift of grace , and by the scourge of the withdrawing thereof ; will nor dare to attribute any good to himselfe : but will rather acknowledge himselfe poor , and naked . 13 give unto god that which is god's ; and ascribe unto thy selfe that which is thine own : that is , give thanks unto god for his grace , and acknowledge that nothing is to be attributed to thee , but only sinne , and the punishment due thereunto . 14 content thy selfe , and desire alwaies the meanest and lowest things , and the highest shall be given thee : for the highest stand not without the lowest . 15 the highest saints before god , are the least in their owne judgments ; and how much the more glorious , so much the humbler within themselves . 16 those that are full of truth , and heavenly glory , are not desirous of the vain glory of this world . those that are firmly setled and grounded in god can no way be prov'd . 17 and they that ascribe all unto god what good soever they have received , seeke not glory one of another but would have that glory which is from god alone : and desire above all things to praise god in himselfe , and in all the saints , and alwaies tend unto the same . 18 be therefore gratefull for the least gift , and thou shalt be made worthy to receive greater . let the least be unto thee also as the greatest , and the most contemptible as an especiall gift . 19 if thou consider the worth of the giver , no gift will seeme litle , or of meane esteeme . for it is not litle that is given by the soveraigne majesty of god. 20 yea if he should give punishment and stripes , it ought to be gratefull , for that he doth it alwaies for our salvation , whatsoever he permitteth to happen unto us . 20 he that desireth to keepe the grace of god , let him be thankfull for the grace given ; and patient for the taking away thereof . let him pray that he may returne , let him be wary and humble , lest he loose it . chap. xi . how few the lovers of the crosse of christ are . iesus hath now many lovers of his heavenly kingdome , but few bearers of his crosse : he hath many desirous of comfort but few of tribulation . 2 he findeth many companions of his table , but few of his abstinence . all desire to rejoyce with him , few will suffer any thing for him , or with him . 3 many follow iesus unto the breaking of bread , but few to the drinking of the cup of his passion . many reverence his miracles , few follow the ignominy of his crosse. 4 many love iesus , as long as adversities happen not . many praise & blesse him , as long as they receive any comfort from him . 5 but if iesus hide himselfe , and leave them but a while , they fall either into complaint , or into too much dejection of mind . 6 but they that love iesus for iesus , and not for some comfort of their owne , blesse him in all tribulation and anguish of heart , as well as in the greatest comfort . 7 and although he should never give them comfort , they notwithstanding would ever praise him , & alwaies give him thankes . 8 o how powerfull is the pure love of iesus , which is mixed with no selfe-love , nor proper interest ! are they not all to be called hirelings that ever seeke comforts ? 9 doe they not shew themselves to be rather lovers of themselves , then of christ , that alwaies think of their commodity and g●ine ? where may one be found that will serve god , without looking for reward ? 10 it is hard to find any one so spirituall , that is free from the love of all earthly things . for where is any that is inddeed poore in spirit , and free from all affection of creatures ? thou maist goe to the end of the world before thou find him . 11 if a man should give all his wealth , yet is it nothing . and if he should doe great pennance , yet is it litle ▪ and if he should attain to all knowledge he is yet farre off . 12 and if he should have great vertue , and very fervent devotion , yet there is much wanting , to wit , one thing which is most necessary for him . 13 what is that ? that leaving all he forsake himselfe , and goe perfectly from himselfe , and retaine nothing of selfe-love . and when he hath done all that he knoweth to be done , let him thinke that he hath done nothing . 14 let him not weigh that much which might be much esteemed , but according to truth , let him affirme himselfe to be an unprofitable servant , as our saviour hath said : when you shall have done all things that are commanded you , say , we are unprofitable servants . 15 then may he be truly poore in spirit and naked , and say with the prophet : i am alone and poore , yet no man richer , no man more powerfull , no man more free then he that can leave himselfe and all things , and put himselfe in the meanest and lowest place . chap. xii . of the highway of the holy crosse. vnto many seemeth hard this sppeech , deny thy selfe , take up thy crosse and follow iesus : but it will be much harder to hear that last word : get yee away from me , yee cursed into everlasting fire . 2 for they that now willingly heare and follow the word of the crosse , shall not then feare to heare the sentence of everlasting damnation . 3 this signe of the crosse shall be in heaven , when our lord shall come to iudgment . 4 then all the servants of the crosse , who in their life time conformed themselves unto christ crucified shall draw neere unto our lord with great confidence . 5 why therefore fearest thou to take up the crosse , which leadeth thee to a kingdome ? in the crosse is health , in the crosse is life , in the crosse is protection against our enemies . 6 in the crosse is infusion of heavenly sweetnesse , in the crosse is strength of mind , in the crosse is joy of spirit , in the crosse is the height of vertue , in the crosse is the perfection of sanctity . 7 there is no health of the soule , nor hope of everlasting life , but in the crosse. take up therefore thy crosse and follow iesus , and thou shalt goe into life everlasting . 8 he is gone before , bearing his crosse , and is dead for thee on the crosse ; that thou maist also beare thy crosse , and desire to die on the crosse with him . 9 for if thou diest with him , thou shalt also live with him ; and if thou be his companion in paine , thou shalt be partaker with him also in glory . 10 behold in the crosse all doth consist , and all lyeth in ending our life upon it : for there is no other way , unto life , and unto true inward peace , but the way of the holy crosse , and of daily mortification . 11 goe where thou wilt , seeke whatsoever thou wilt thou shalt not find a higher way above , nor a safe●● way below , then the way of the holy crosse. 12 dispose and order all things according to thy will , and judgment : yet thou shalt ever find , that of necessity thou must suffer some-what , either willingly or against thy will. 13 so as thou shalt never fully avoid the crosse , for either thou shalt feele paine in thy body , or in thy soule thou shalt suffer tribulation of spirit . 14 sometimes thou shalt be forsaken of god , sometimes thou shalt be troubled by thy neighbours , and which is more , oftentimes thou shalt be irksome to thy selfe . 15 neither canst , thou be delivered or cased by any remedy or comfort ▪ but so long as pleaseth god , thou oughtest to beare it . 16 for god will have thee learne to suffer tribulation without comfort ; and that thou submit thy selfe wholly to him , and become more humble by tribulation . 17 no man hath so lively a feeling of the passion of christ , as he who hath chanced to suffer the like . the crosse therefore is alwaies ready , and every where attendeth thee . 18 thou canst not escape it , whither soever thou fliest ; for wheresoever thou goest , thou carriest thy selfe about with thee , and thou shalt ever find thy selfe . 19 turne thy selfe upward , turne thy selfe downward , turne thee within , or turne thee without . 20 which way soever thou doest turn thee , alwaies thou shalt find the crosse. 21 and every where of necessity thou must have patience , if thou wilt have inward peace , and obtaine an everlasting crowne . 22 if thou beare the crosse willingly , it will beare thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not 23 if thou beare it unwillingly , thou makest for thy selfe a new burthen , and increasest thy load , and yet notwithstanding thou must beare it doe what thou canst . 24 if thou cast away one crosse , without doubt thou shalt find another , and that perhaps a more heavy . 25 thinkest thou to escape that which no man could ever avoid ? which of the saints in the world was without crosses and tribulations ? 26 verily iesus christ our lord was never one houre without paine of suffering , so long as he lived . christ ( saith he ) ought to suffer , and rise againe from death , and so to enter into his glory . 27 and how doest thou seeke any other way , then this kings high way , which is the way of the holy crosse ? 28 the whole life of christ was a crosse and martyrdome : and doest thou seeke rest and joy ? 29 thou art deceived , thou art deceived , if thou seekest any other thing thē to suffer tribulations , for this whole mortall life is full of miseries , and invironed on every side with crosses . 30 and how much the more one hath profited in spirit , so much the heavier crosses he oftentimes findeth ; for the love he beareth to god , encreaseth the griefe which he endureth for his banishment . 31 but yet this man , though so many wayes affl●cted , is not without the ease of consolation , for the great good which he perceiveth to grow unto him by the bearing of his crosse 32 for whilest he willingly putteth himselfe under it , all the but then of tribulation is turned into the confidence of divine consolation . 33 and how much the more the flesh is wasted by affliction , by so much the more is the spirit strengthened by inward grace . 34 and sometimes he is so strengthened with the ●eeling of tribulation , and adversity , for the love of conforming himselfe to the crosse of christ , that he would not wish at any time to be without sorrow and tribulation . 35 because he beleeveth , that so much the more acceptable he shall be unto god , how much the more for number & weight he can suffer for him . 36 this is not the power of man , but it is the grace of christ , that can , and doth so much in fraile ●lesh : that what naturally it alwaies abhorreth and flieth , that by fervour of spirit , it taketh hold on and loveth . 37 it is not according to mans inclination to bear the crosse , to love the crosse , to chastise the body and bring it into subjection , to shun promotion . 38 to suffer contumelies with a joyfull heart , to despise himselfee , and to wish to be despised , to beare all adversities , and damages , and to desire no prosperity in this world . 39 but if thou depend upon thy selfe thou shalt be able to performe no such matter of thy selfe . 40 but if thou trustest in our lord , strength shall be given thee from heaven , and thou shalt subdue under thee both the world and the flesh . 41 neither shalt thou feare thy enemy the divel , if thou be armed with faith , and rely upon christ crucified . 42 resolve therefore with thy selfe , like a good and faithfull servant of christ , to beare manfully the crosse of thy lord , who out of love unto thee was crucified for thee . 43 prepare thy selfe to beare many adversities and diverse kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy selfe . 44 so it must be , and there is no remedy , or meanes to avoid tribulation and sorrow , but to beare them . 35 drink of the cup of our lord with a good affection , if thou wilt be his friend , and desirest to have part with him . as touching consolation , referre that to the will of god , let him doe therein as shall best please him , but yeeld thou thy selfe to the bearing of adversity , and account it as the greatest comfort . 46 set thou thy heart upon the suffering of tribulations , and account them the greatest comforts . 47 for that the passions of this life are not worthy of the glory that shall be revealed , although thou alone couldest suffer them all . 48 when thou shalt come to this estate , that tribulation for christ's sake shall seeme sweet and pleasant unto thee , then think it is well with thee , for thou hast found a parradise upon earth . 49 as long as it is grievous unto thee to suffer , and that thou desirest to fly it , so long shalt thou be ill at ease , and the tribulation thou fliest will follow thee every where . 50 if thou setlest thy selfe to that thou oughtest , to wit , to suffer , and to die to thy selfe , it will quickly be better with thee , and thou shalt find peace . 51 although thou shouldest have been rapt even unto the third heaven with paul , thou art not by this secured , that thou shalt suffer no contradiction . 52 i ( saith iesvs ) will shew him how great things he must suffer for my name . it resteth therefore that thou suffer for him , if thou wilt love iesus , and perpetually serve him . 53 o , would to god , thou wert worthy to suffer something for the name of iesus ! how great glory would it be unto thee , what joy to all the saints of god , how great edification also to thy neighbour ! 54 for all doe commend patience , thought few desire to suffer ! with great reason thou oughtest to be willing to suffer a litle for christ ; since many suffer far great things for the love of the world . 55 know for certaine that thou oughtest to lead a dying life . and how much the more every one dieth to himselfe ; so much the more doth he begin to live unto god. 56 no man is sit to attaine unto heavenly things , unlesse he submit himselfe to the bearing of adversities for christ. 57 nothing is more gratefull unto god , nothing more wholesome to thee in this world , then to suffer willingly for christ. 58 and if it were in thy choice ▪ thou shouldest rather wish to suffer adversities for christ , then to enjoy the delight of many comforts . 59 because by these meanes thou shouldst be more like unto christ , and more conformable to all saints . 60 for our good workes , and the perfectiō of our estate consisteth not in much sweetnesse and comforts , but rather in suffering great afflictions and tribulations . 61 if there had been any better thing , and more profitable to the soules health then suffering , surely christ would have sh●wed it by word , and example . 62 but he plainly exhorted all the disciples that followed him , and all that desire to follow him , to the bearing of the crosse : 63 and saith , if any man will come after me let him deny himselfe and take up his crosse , and follow me . 64 so as when we have read and searched all , let this be the last conclusion , that by many tribulations wee must enter into the kingdome of god. the end of the second book . of the following of christ . the third book . chap. i. of the inward speech of christ to a faithfull soule . i will heare what our lord god will speake in me . blessed is the soule that heareth our lord speaking in h●● : and receiveth from his mouth the word of comfort . 2 blessed are those eares that receive the sound of the divine voice , and listen not to the whisperings of the world . 3 blessed indeed are those eares that hearken not to the voice which soundeth outwardly , but unto truth which teacheth inwardly . 4 blessed are the eyes that being shut up to outward things , are attentive to those things that are within . 5 blessed are they that enter into the inward things , and endeavour to prepare themselves more and more by daily exercises to the attaining of heavenly sec●ets . 6 blessed be they that delight to attend the service of god , and cast from them all impediments of this world . 7 consider these things my soule , and shut up the doores of thy sensuall desires , th●● thou maist heare what thy lord god ●●eaketh in thee . 8 thus saith thy beloved ; i am thy saf●●y thy peace and thy life . keepe thy selfe with●●e and thou shalt find peace . forsake all transit●ry things and seeke those that be everlasting . 9 what are all temporall things , but deceiving snares ? and what doe all creatures availe thee , if thou be forsaken by the creator ? 10 forsake therefore all earthly things and labour to please thy creator , and be faithful unto him , that thou maist attaine unto true happinesse . chap. ii. that truth speaketh inwardly without noise of words . speake lord , for thy servant heareth , i am thy servant , grant me understanding , that i may know thy testimonies . 2 stir up my heart to heare the words of thy mouth ▪ let thy speech descend as the dew into my soule . 3 the children of israel in times past said unto moses , speake thou unto us , and we shall heare the●e ; let not our lord speake unto us , least perhaps we die . 4 not so lord , not so , i beseech thee ! but rather with the prophet samuel , i humbly and earnestly intreat : speake lord , for thy servant heareth . 5 let not moses speake unto me , nor any of the p●ophets , but thou rather speake , my lord god , the inspirer and enlightner of all the prophets . 6 for thou alone without them canst perfectly instruct me , but they without thee can profit me nothing . 7 they can pronounce words , but they give not spirit . they speak marveilous well , but if thou hold thy peace , they inflame not the heart . 8 they deliver the letters , but thou openest the sense . they bringforth mysteries , but thou disclosest the understanding of sealed things . 9 they declare thy commandements , but thou helpest to fulfill them . they shew the way , but thou givest strength to walke in it . 10 they work only exteriorly , but thou instructest ▪ and enlightnest the hearts . they water outwardly , but thou givest fruitfulnesse . they sound forth wordes , but thou givest understanding to the hearing . 11 let not therefore moses speak unto me , but thou my lord god , the everlasting truth , lest perhaps i should dye , and become without fruit , if i be warned outwardly only and not enfl●med within . 12 lest the word heard and not fulfilled , knowen and not loved , believed and not observed , should increase my punishment . 13 speak therefore lord for thy servant heareth , for thou hast the words of everlasting life . speak unto me to the comfort of my soule , and to the amendment of my whole life , and to thy praise and glory and everlasting honour . chap. iii. ●hat the words of god are to be heard with humility ▪ and that many weigh them not . sonne , hear my words , wordes of great comfort , excelling all the knowledge of the philosophers and wise men of this world . 2 my wordes are spirit and life , not to be w●ighed by the understanding of man. th●y are not to be drawn to vaine liking , but to be heard with silence , and to be received with all humility and great affection . 3 and i said , blessed ●s the man whom thou shalt instruct ▪ o lord , and shalt teach thy saw , that thou maist give him quietnesse from evill daies ; & that he be not destroyed upon earth . 4 i ( saith our lord ) have taught the prophets from the beginning , and cease not continually to speak to every one : but many are deafe and give no eare to my speech . 5 the greater number doe more willingly listen to the world , then to god , and follow sooner the desires of their flesh , then the will of god. 6 the world promiseth temporall and small things , and is served with great diligence ; i promise most high and eternall things , and the hearts of men are nothing moved with it . 7 who is he that serveth and obeyeth me with equall care to that with which the world , and the lords thereof are served . 8 blush sidon , saith the sea ; and if thou aske the cause , he are wherefore , for a litle prebend a long journey is undertaken ▪ for everlasting ▪ life many will scarce once lift a foot from the ground . 9 a thing of small value is sought after greedily : for a penny sometimes there is great contention ; for a vaine thing and sleigh● promise , men doub● not to toile day and night . 10 but alas for an unchangeable good , for an inestimable reward , for the highest honour and glory without end , they are loath to take the least paines . 11 blush therefore slothfull and complaining servant , that they are found more ready to destruction , then thou to life . they rejoyce more at vanity , then thou at verity . 12 and yet they are sometimes frustrated of their hope , but my promise deceaveth none , nor sendeth him away empty that trusteth in me . 13 i will give that which i have promised , i will fulfill that which i have said ; but to him that remaines faithfull in my love to the end , i am the rewarder of all those who are good , and doe try my devout servants with greater and severer temptations . 14 write my words in thy heart , and think diligently of them : for they will be very necessa●y in time of temptation . 15 what thou understandest not when thou readest , thou shalt know in ●he day of visitation . 16 i am wont to visit my elect two severall waies , to wit , with temptation and comfort . 17 and i daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of vertues . 18 he that hath my wordes and despiseth them , hath within himselfe that shall judge him at the last day . a prayer to implore the grace of devotion . 1 o lord my god , thou art all that i can desire . what am i , that dare speak unto thee ? i am thy poorest servant , and a most vile worme ▪ much more poore and contemptible then i either know or dare expresse . 2 and yet lord remember this one thing , that i am nothing , that i have nothing , and that i am worth nothing . thou alone art good , thou alone art righteous , thou alone art holy , thou canst all , thou doest all ; thou fillest all , only the wicked thou sendest empty away . remember o lord thy tender mercies , & fill my heart with thy grace , for thou wilt that none of thy workes should be in vaine . 3 how can i sustaine my selfe in this miserable life , unlesse thy mercy and grace support me ? 4 turne not thy face from me , delay not thy visitations ; draw not away thy comfort , least my soule become like a barren and dry land wherein is no water . 5 lord teach me to fulfill thy wil ; teach me to live worthily and humbly in thy sight : for thou art my wisdome , thou doest perfectly know me . 6 yea thou knowest me not only before i was conceived in the womb , but also before the very world was made . chap. iv. that we ought to live in truth & humility in the sight of god. sonne , walke in my sight in ●incerity and truth ; and ever seeke mee in singlenesse of heart . 2 he that walketh before me in truth , shall be defended from evill incursions , & truth shall deliver him from seducers , and from the detractions of the wicked . 3 if truth shall make the free , thou shalt be free indeed ; and shalt not need to care for the vaine words of men . 4 lord it is true according as thou saist , so i beseech thee , be it unto mee , l●t thy tru●h teach me let it defend me , and bring me to a blessed end . 5 let the same truth deliver me from ●ll evill affection and inordinate love : and i shall walke with thee in great freedome of heart . 6 i will teach thee ( saith the truth ) those things that are right and pleasing in my sight . think of thy sinnes with great serrow , and griefe ; and never esteem thy selfe any thing for thy good workes . 7 thou art in very deed a sinner● and subject to many passions . of thy selfe thou alwaies tendest to nothing , and art quickly cast down , quickly overcome : quickly troubled , quickly dissolved . 8 thou hast nothing wherein thou canst glory , but many things for which thou oughtest to humble , and despise thy selfe , for thou art much weaker then thou cast perceive . 9 and therefore let nothing seem much unto thee whatsoever thou dost . let nothing seem great , nothing precious , and wonderfull , nothing worthy of estimation . 10 nothing high , nothing truly commendable , and to be desired , but that which is everlasting . 11 let the eternall truth above all things please thee . let thy own great unworthinesse alwaies displease thee . 12 feare nothing , blame , and flye nothing so much , as thy sinnes and vices , which ought to displease thee more , then the losse of any thing whatsoever . 13 some walk not sincerely in my sight , but led by a certain curiosity , and pride , will know my secrets , and understand the high mysteries of god , neglecting themselves and their own salvation . 14 these oftentimes ( for that i resist them ) doe fall into great temptations and sinnes , for their pride and curiosity . 15 fear the judgements of god , dread the wrath of the almighty , b●t discusse not the works of the highest . search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . 16 some carry their devotion only in books , some in pictures , some in outward signes and figures , some have mee in their mouthes , but litle in their hearts . 18 there are others , that being illuminated in their understanding , and purged in their affection , doe alwaies aspire with an earnest mind to everlasting happinesse . 18 and are unwilling to heare of the things of this world , and doe serve the necessities of nature with griefe ; and these perceave what the spirit of truth speaketh in them . 19 because it teacheth them to despise earthly , & love heavenly things : to neglect the world , and day & night to desire heaven . chap. v. of the wonderfull effect of divine grace . i praise thee o heavenly father , father of my lord iesus christ , for that thou hast vouchsafed to remember me a poore and wretched creature . 2 o father of mercies and god of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . 3 i ever blesse and glorify thee with thy only begotten son , and the holy ghost the comforter for ever and ever . 4 o god my lord , the holy lover of my soule , when thou shalt come into my heart , all that is within me will rejoyce . 5 thou art my glory and the exultation of my heart ; thou art my hope , and my refuge in the day of my tribulation . 6 but because i am yet weak in love , and imperfect in vertue , therefore i have need to be strengthned & comforted by thee . 7 visit me therefore often , and instruct me with thy holy discipline , deliver me from evill passions , and heale my heart of all mordinate affections , that being cured within , and well purged throughout , i may be made fit to love , strong to suffer , and constant to perseaere . 8 love is a great matter , in very truth a great good , which alone maketh every thing that is heavy to be light , and beareth equally all that 〈◊〉 unequall . 9 for it carrieth a burthen without any burthen , and maketh every thing that is bitter to be sweet and savory . 10 the noble loue of iesus enforceth man to worke great things , and stirreth him up to desire alwaies the most perfect . 11 love will be aloft , and not kept downe with any abject things . love will be free , and a stranger to all worldly affection . 12 that his inward sight be not obscured , that he be not intangled with the desire of any transitory game : or troubled with the want thereof . 13 nothing is sweeter then love , nothing stronger , nothing higher , nothing more ample , nothing more pleasant , nothing fuller nor better in heaven or in earth . 14 for that love hath his begining from god , and cannot rest but in god above all creatures . 15 he that loveth , flyeth , runneth , and rejoyceth ; he is free and not held in . he giveth all for all , and hath all in all , for that he resteth in one highest above all , from which all good floweth , and proceedeth . 16 he respecteth not the gifts , but turneth himselfe above all goods unto the giver . love oftentimes knoweth no measure , but enflameth aboue all measure . 17 love feeleth no burthen , weigheth no paines , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawfull , and possible . 18 it is therefore able to undertake all things , and performeth and bringeth many things to effect : whereas he that doth not love , fainteth and can doe nothing . 19 love alwaies watcheth , and slumbring sleepeth not : being wearied , is not tired : straitned is not pressed : frighted , is not troubled : but like a lively ●lame , and burning torch , bre●keth upwards , and passeth through all with great security . 20 if any one loveth , he knowes what this voice cryeth , a loud cry in the eares of god , is the burning love of the ●oule , which saith , my god , my love thou art wholly mine , and i am wholly thine . 21 enlarge me in love , that my heart may tast how sweet it is to love , and to be dissolved , and swimme as it were in the streames of love . 22 let me be possessed by 〈◊〉 , mounting above my selfe , with excessive fervor , and admiration . 23 let me sing the song of love , let me follow thee on high , my beloved , let my soule faint in thy praises , rejoycing with love . 24 let me love thee more then my selfe , and not my selfe , but for thee , and all in thee that truly love thee , as the law of love commandeth which shineth from thee . 25 love is swift , sincere , pious , sweet and delightfull : strong , patient , faithfull , prudent , suffering , full of courage , and never seeking it selfe . 26 for where one seeketh himselfe , there he falleth from love . love is circ●mspect , humble and upright : not remisse , not mutable , nor attending unto vaine things ; sober , chast , constant , quiet , and guarded in all the senses . 27 love is subject , and obedient to superiours , mean and abject to it selfe , devout and thankfull unto god , trusting and hoping alwaies in him , even then when god imparteth no sweetnesse unto it : for without sorrow none liveth in love . 28 he that is not ready to suffer all things , and stande to the will of his beloved , is not worthy to be called a lover . 29 a lover ought to imbrace willingly all that is hard , and distastfull for his beloved , and not to turne away from him , for any contrary occurrencies . chap. vi. of the proofe of a true lover . sonne thou art not yet a strong and prudent lover . 2 wherefore lord ? 3 because thou givest over thy enterprise for a small adversity , and too earnestly seekest after comfort . 4 a constant lover standeth firmely in temptations , and giveth not credit to the crafty perswasions of the enemy . as i please him in prosperity , so i am not unpleasant to him in adversity . 5 a prudent lover considereth not so much the gift of his lover , as the love of the giver . he rather esteemeth the good will , then the value , and placeth all gifts under his beloved . 6 a noble lover resteth not in the gift , but in me above any gift . all therefore is not lost if sometimes thou hast lesse tast of me and my saints , then thou wouldest . 7 that good & sweet desire which thou sometimes feelest , is the effect of present grace , and a certain tast of the heavenly country ; whereon thou must not rely too much , for it goeth and commeth . 8 but to fight against evill motions of the mind , which may happen unto thee , and to despise the suggestion of the d●ell , is a signe of vertue and great strength . 9 let not therefore strange fancies forced into thee , of any matter whatsoever , trouble theo . retaine a firme purpose and an upright intention to god. 10 neither is it an illusion that sometimes thou art suddainly rap● on high , and presently returnest again unto the accustomed vanities of the heart . 11 for thou dost rather unwillingly suffer them , then commit them , and as long as they displease thee , and thou strivest against them , it is a gaine not a losse unto thee . 12 know that thy ancient enemy doth ever strive to hinder thy desire to good , and to divert thee from all devout exercise . 13 to wit , from the pious memory of my passion , from the profitable ▪ remembrance of thy sinnes , from the guard of thine own heart , and from the firme purpose of pro●iting in vertue . 14 hee thrusteth many evill thoughts into the minde , that he may cause a wearisomenesse , and horrour in thee , to draw thee from devout prayer and reading . 15 humble confession is displeasing unto him , and if he could , he would cause thee to cease from receaving the sacrament of my body . 16 trust him not , nor care for him , although he should often set snares of deceipt to intrap thee . 17 charge him with it , when hee suggesteth evill , and unclean thoughts unto thee : say unto him , avant filthy spirit , blush miserable wretch , thou art filthy that bringest such things into mine eares . 18 a way from me thou wicked deceaver , thou shalt have no part in me : but iesus shall be with me as a strong warrior , and thou shalt remaine confounded . 19 i had rather dye and undergoe any torment , then to consent unto thee . hold thy peace and be silent , i will hear thee no more , though thou shouldest worke me many troubles . 20 my lord is my light and my salvation , whom then shall i feare ? if whole armies should stand together against me , my heart shall not feare ; our lord is my helper , and my redeemer . 21 fight like a good souldier : and if thou sometimes fall through frailty , take to thee a better heart then before , trusting in my more aboundant grace : and take great heed of arrogancy and selfe-conceit . 22 for this cause many are led into errour , and sometimes fall into blindnesse that is almost incurable . 23 let the fall of the proud , foolishly presuming of their own strength , serve thee for a warning , and a perpetuall humiliation . chap. vii . that grace is to be hid under the veile of humility . sonne , it is more profitable , and safe for thee to hide the grace of devotion , not to extoll thy selfe , nor to speak much , nor to esteeme much thereof : but rather to despise thy selfe , and fear it , as given to one unworthy thereof . 2 that affection is not to be cleared unto , which may be quickly changed into the contrary . think when thou art in grace , how miserable and needy thou art wont to be without it . 3 neither doth therein only con●ist the progresse of a spirituall life , when thou hast the grace of comfort ; but when thou humbly , and patiently canst suffer the with-drawing thereof . 4 so that thou be not then lesse diligent in the exercise of prayer , nor suffer thy selfe to passe over the rest of thy accustomed good works ; 5 but that thou willingly performe what lyeth in thee , according as thou art able and understandest to be fit ; not neglecting thy selfe wholly for the drynesse , and trouble of mind , which thou feelest . 6 there are many that when it succeedeth not well with them , presently they become either impatient or negligent . 7 the way of man is not alwaies in his power , but belongeth to god , to give and to comfort , when he will , how much he will , and whom he will as it shall please him , and no more . 8 some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion : 9 attempting more then they were able to performe , not weighing the measure of their weaknesse , but following rather the desire of their heart , then the judgement of reason . 10 and because they presumed on greater matters then was pleasing to god , therefore they quickly lost their grace . 11 they were made needy , and left in a dejected estate that built themselves nests in heaven ; to the end that being humbled , and impoverished , they may learn not to fly with their own wings , but to live in hope under my feathers . 12 they that are yet new , and unacquainted in the way of our lord ; unlesse they governe themselves by the counsaile of the wise , may easily be deceaved and overthrowne . 13 and if they will rather follow their own judgement , then give credit to others that are experienced , their end will be dangerous , if they cannot be drawn from their own conceipt . 14 seldome those that are wise in their own opinion , suffer themselves humbly to be governed by others . 15 a litle knowledge with humility , and a slender understanding , is better then great treasures of learning with a vaine selfe liking . 16 it is better for thee to have lesse then much of that whereof thou maist be proud . 17 he doth not discreetly , that wholly giveth himselfe over to mirth , forgetting his former poverty , and the chast fear of god , which feareth to loose the grace which hee hath obtained . 18 neither is he vertuously wise , that in time of adversity or any tribulation whatsoever , yeeldeth to despairing thoughts , and thinketh and imagineth of thē lesse confidently then he ought . 19 he that will be over secure in time of peace , shall be often found too dejected and fearfull in time of warre . 20 if thou couldest alwaies continue humble , & lowly within thy selfe , and temper , and governe thy soul well , thou shouldest not so soone fall into danger and offence . 21 it is good counsell , that when thou conceavest fervor of spirit , thou shouldest think what will become of thee , when that light shall leave thee . 22 and when that doth happen , remember the light may returne again , which for thy instruction & my glory i have with-drawn for a time . 23 such proofe is often more profitable , then if thou shouldest alwaies enjoy prosperity according to thy desire . 24 for worth is not to be weighed in a man by the number of visions and comforts which he hath , or by his knowledge in scriptures , or by his being placed in high degrees ; but in that he is grounded in true humility , and replenished with divine charity . 25 if he alwaies purely and entirely seeke the honour of god , if he esteeme himself nothing , and with a sincere heart despise himselfe , and rejoyce more to be humbled then honoured by others . chap. viii . of a meane conceipt of our selves in the sight of god. shall i speake unto my lord , sith i am dust and ashes ? if i esteeme better of my selfe , behold thou standest against me , and my iniquities beare true witnesse , neither can i speake against it . 2 but if i abase and esteeme nothing of my selfe , and cast off all selfe-conceipt , and ( as i am ) accompt my selfe to be dust , 3 thy grace will be favourable unto me , and thy light will be neere unto my heart , and all estimation how litle soever shall be swallowed up in the depth of my nothing , and perish everlastingly . 4 there thou shewest my selfe unto me , what i am , what i have been , and whither i am come : for alas i am nothing , and i knew it not . 5 and if i be left to my selfe , behold i become nothing , and a masse of infirmity , but if thou suddainly looke upon me , i am presently made strong , and filled with new joy . 6 and it is a great marvaile , that i am so suddainly lifted up , and so graciously imbraced by thee , that of mine owne weight alwaies sinke downeward . 7 thy love is cause hereof , freely preventing me , and relieving me in many necessities , preserving me also from grievous dangers , and ( as i may truly say ) delivering me from innumerable evils . 8 for surely by evill loving my selfe , i lost my selfe , and by seeking the● alone , and sincerely loving thee , i have found both my selfe and thee , and for thy love have more deeply brought my selfe to nothing . 9 for that thou , o most sweet iesu● , dealest with me above all desert , and above all that i dare hope or request . 10 blessed be thou my god ; for although i be unworthy of all good , yet the noblenesse of thy bounty and thy infinite goodnesse , never ceaseth to doe good even to the ungratefull , and to them that be turned away farre : from thee . 11 turne us unto thee o lord that we may be gratefull , humble and devout : for thou art our safety , our power , and our strength . chap. ix . that all things are to be referred unto god , as unto the last end . soone , i ought to be thy chiefest and ●ast end , if thou desire to be truly blessed . with this intention thy affection shall be purified , which is oftentimes inclined inordinately to it selfe , and unto creatures . 2 for in any thing thou seeke thy selfe , thou presently faintest and driest up within thy selfe . direct therefore all things chiefly unto me , for i am he that hath given all . 3 consider every thing as flowing from the highest good , and therefore all things to be reduced unto me , as untheir first beginning . 4 out of me , as out of a living fountaine , the litle and the great , the poore and the rich , doe draw the water of life , and they that willingly , and freely serve me , shall receive grace for grace . 5 but he that will glory out of me , or be delighted in any particular good shall not be grounded in true joy , nor enlarged in his heart , but shall be many waies hindred and straitned . 6 thou oughtest therefore to ascribe no good unto thy selfe , nor attribute the praise of vertue unto any man , but give all unto god , without whom ▪ man hath nothing . 7 i have bestowed all , and will that all be returned to me againe : and with great severity i require thanks . 8 this is the truth that putteth to flight vain-glory . and if heavenly grace , and true charity enter in , there shall be no envy nor grudging of heart , neither shall there be any place for selfe-love . 9 for divine charity overcommeth all , and enlargeth all the forces of the soule . 10 if thou understand aright , in me alone thou wilt rejoyce , in me alone thou wilt hope : for none is good but god alone , who is to be praised above all , and to be blessed in all . chap. x. that despising the world , it is sweet to serve god. now i will speak againe lord , and will not be silent . i will say its the eares of my god , my lord , and my king that is on high ▪ 2 o how great is the multitude of thy sweetnesse lord , which thou hast hidden for those that feare thee ! 3 but what art thou to them that love thee ? what to them that serve thee with their whole heart ? 4 truly unspeakable is the sweetnesse of thy contemplation , which thou bestowest on them that love thee . 5 in this chiefly thou hast shewed me the sweetnesse of thy charity , for that when i was not , thou madest me ; 6 and when i went astray farre off from thee , thou broughtest me back againe , that i might serve thee , and hast commanded me to love thee . 7 o fountaine of everlasting love what shall i say of thee ? how can i forget thee , that hast vouchsafed to remember me , even when i withered away and perished ! 8 thou hast used mercy with thy servant beyond all the expectation of my heart : and hast bestowed thy grace and friendship beyond all merit . 9 what shall i returne unto thee for this grace ? for it is not granted to every one to forsake all things , to renounce the world , and to undertake a retired life . is it much that i serve thee whom all creatures are bound to serve ? it ought not to seeme much unto me to serve thee . 10 but this rather seemeth much and marveilous unto me , that thou vouchsafest to receive into thy service one so poore and unworthy , and to joyne him with thy beloved servants . 11 behold all is thine which i have , and whereby i serve thee ; and yet in very deed thou rather servest me then ● thee . 12 behold heaven and earth , which thou hast created for the service of man are ready at hand , and doe daily performe whatsoever thou dost command . 13 and this is litle : yea thou hast also appointed the angels to the service of man ; but that which exceedeth all , is that thou thy selfe hast vouchsafed to serve man and promised to give thy selfe unto him . 14 what shall i give thee for all these thousands of benefits ? i would i could serve thee all the daies of my life . 15 i would i were able at least for one day to doe thee some worthy and acceptable service ! thou art truly worthy of all service , of all honour and everlasting praise ▪ 16 thou art my lord , and i thy poor servant , that am bound to serve thee with all my forces , neither ought i ever to cease to praise thee . 17 and this i wish to doe , this i desire ; and whatsoever is wanting unto me , vouchsafe i beseech thee to supply . 18 it is a great honour , a very great glory to serve thee , and to despise all things for thee . for great grace shall be given to them that shall willingly submit themselves unto thy most holy service . 19 they shall receive most sweet comfort of the holy ghost , that for thy love shall renounce all carnall delights . 20 they shall attaine great freedome of mind , that for thy names sake shall enter into the narrow way , and shall have left off all the care of this world . 21 o sweet and delightfull servitude of god , by which , man is truely made f●ee and holy ! 22 o sacred state of religious bondage , vvhich maketh man equall to angels , pleasing to god , terrible to divels and acceptable to all the faithfull 23 o service to be embraced , and alwaies wished for , by which we obtain the greatest good , and attaine to that joy which never shall have end ? chap. xi . that the desires of our heart are to be examined and moderated . sonne , thou oughtest to learne many things more , which thou hast not yet ●ell learned . 2 what are those , lord ? 3 that thou frame thy desire wholly according to my pleasure : and be not a lover of thy self , but a diligen●● follower of my will. 4 thy desires oftentimes doe stirr● thee up , and drive thee forwards with violence ; but consider whether thou ar● mooved rather for my honour , then for thine owne profit . 5 if i be the cause , thou wilt be well content with whatsoever i sha●● ordaine , but if there lurk in thee any selfe-inclination , behold this is it that hindreth thee , and weigheth the● downe . 6 beware therefore thou incline not too much towards any desire that commeth to thy mind , before thou aske my counsaile ; 7 lest perhaps afterwards it repent thee , and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best . 8 for every affection that seemeth good , is not presently to be followed : nor every contrary affection at the first to be fled . 9 it is expedient sometimes to use a restraint even in good desires and endeavours : 10 least by importunity thou incur distractiō of mind , & by evill example become a scandall unto others , or being gainsaid by others thou be suddainly troubled and fall . 11 yet sometimes thou oughtest to use violence , and resist manfully thy sensuall appetites , and respect not what the body would , or would not but rather to labour , that even perforce it be subject to the spirit . 12 and it is to be chastised so long , and to be forced under servitude , untill it readily obey in all things , and learne to be content with a litle , and to be pleased with ordinary things , and not to murmure against any inconvenience . chap. xii . of the effect of patience , and of strife against concupiscence . lord god , i perceive patience is very necessary unto me : for that many adversities doe happen in this life . 2 howsoever i shall dispose of my peace , my life cannot be without warre and affliction . 3 so it is , sonne , and my will is not that thou seeke after that peace which is void oftemptations , or that feeleth no contrarieties ; 4 but then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 5 if thou say that thou art not able to suffer much , how then wilt thou endure the fire of hell ? of two evils the lesse is alwaies to be chosen . 6 that thou maist therefore avoid everlasting punishments in the next world , endeavour to suffer patiently for god the present evils of this . 7 doest thou think that men of this world suffer litle or nothing ? thou art deceived , look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . 8 but thou wilt say , they have many delights , and follow their own wils , and therefore they make smal accompt of their tribulations . 9 be it so , that they have whatsoever they will ; but how long doest thou think it will last . 10 behold , the wealthy of this world vanish away like smoke , and there shall be no memory of their joyes past . 11 yea even while they live also , they rest not in them without griefe , irksomnesse , and feare . 12 for the selfe same thing in which they take their delight , is oftentimes the cause of sorrow unto them and mu●h affliction . 13 they have their desert , who for that they immoderately seeke , and follow delights , they doe not obtaine them , but with shame and sorrow . 14 o how short and deceiptfull , how inordinate , and filthy are all those pleasures ? 15 yea so senselesse and blind are men that they understand it not , but like dumbe beasts , for a litle pleasure of a corruptible life , they incurre the eternall death of their soule . 16 doe not thou therefore , my sonne , follow thy inordinate concupiscence , but forsake thine owne will ; delight thou in the lord , and he will give thee thy hearts desire . 17 if thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all worldly things , and in the cutting off of all base delights , shall be thy blessing , and aboundant comfort shall be given thee . 18 and how much the more thou withdrawest thy selfe from all comfort of creatures , so much the sweeter and more forcible consolations shalt thou find in me . 19 but at first thou canst not attaine unto them without a certaine griefe , labour , and strife . 20 the old custome will make resistance , and thou must overcome it with another custome that is better . thy flesh will murmure , but thou must bridle it with fervour of spirit . 21 the old serpent will sting and trouble thee , but by praier he shall be put to flight : and with profitable labour thou shalt shut the doore against him . chap. xiii . of the humble obedience of a subject , according to the example of christ. sonne , hee that endeavoureth to withdraw himselfe from obedience , withdraweth himselfe from grace . and he that seeketh to have things in private , shall loose the common . 2 he that doth not willingly and freely submit himselfe to his superior , it is a signe that his flesh is not yet perfectly obedient unto him , but oftentimes rebelleth and murmureth against him . 3 learne therefore readily to submit thy selfe to thy superior , if thou desirest to subdue thine owne passions . 4 for the outward enemy is sooner overcome , if the inward man be in good estate . 5 there is no worse enemy , not more troublesome to the soule , then thou unto thy selfe , not agreeing well with the spirit . 6 thou must of necessity have a true contempt of thy selfe , if thou wilt prevaile against flesh and blood . 7 because thou lovedst thy selfe as yet too inordinately therefore thou art afraid to resigne thy selfe wholly to the will of others . 8 but what great matter is it if thou that art d●st and nothing , submittest thy selfe to man for god's sake . 9 when i the almighty and highest soveraigne , who created all things of nothing , humbly submitted my selfe unto man for thee ? 10 i became the most humble and abject of all men , that thou mightst overcome thy pride with thy humility . 11 learne to obey , thou that art dust . learne to humble thy selfe thou earth and clay , and put thy selfe under the feet of all men . learne to breake thine own will , and to yeeld thy selfe to all subjection . 12 take courage against thy selfe , and suffer not pride to live in thee : but humble and submit thy selfe to all , that every one may goe over thee , and tread thee as dirt of the streets under their feet . 13 vaine man , what canst thou complain of ? what canst thou answer , foule sinner , to them that reprove thee , who hast so often offended god , and so many times deserved hell ? 14 but mine eye hath spared thee , because thy soule was precious in my sight : that thou mightest know my love , and alwaies remaine gratefull for my benefits . 15 that thou mightest continually give thy selfe to true subjection and humility , and mightest beare patiently the contempt of thy selfe . chap. xiiii . of the secret iudgments of god to be considered , lest we be exto●●ed in our good deeds . thou thundrest thy iudgments over me , lord , and shakest all my bones with feare and trembling , and my soule is fore afraid . 2 i stand astonished , and consider ; for that the heavens are not pure in thy sight , if thou hast found wickednesse in angels , and hast not pardoned them , what shall become of me ? 3 starres fell from heaven , and what doe i presume that am dust ? they whose workes seemed laudable , fell into the lowest . 4 and i have seene them that did eate the bread of angels , to be delighted with the husks of swine . 5 there is no sanctity , if thou o lord , withdrawest thy hand , no wisdome availeth if thou ceasest to govern . 6 no strength helpeth , if thou leavest to defend ; no chastitie secure , if thou doest not protect it . 7 no custodie of our owne profitable , if thy sacred watchfulnesse be not present . 8 for if thou leavest us , we sink and perish ; but if thou vouchsafest to visit us , wee are raised up , and do enjoy life . 9 we are inconstant , but by thee we are strengthened : we waxe cold , but by thee we receive heate . 10 o how meanly and basely ought i to think of my self ! how litle , yea nothing ought i to esteem it , if i seeme to have any good ! 11 o lord how ought i to submit my selfe under thy unsearchable iudgments : where i find my selfe to be nothing else , but nothing , and nothing ! 12 o unmeasurable weight ! o sea that can never be passed over : where i find nothing in my selfe , but that which is altogether nothing ! 13 where then is the lurking hole of glory ? where is the confidence conceived of vertue ? 14 all vain-glory is swallowed up in the depth of thy iudgments , which hang over my head . 15 what is all flesh in thy sight ? shall clay glory against him that frameth it ? how can he be lifted up with vaine words whose heart is truly subject to god ? 16 all the world cannot moove him to any elation of mind , whom truth hath subjected unto it selfe , neither shall he be moved with the tongues of all his praisers , that hath setled his whole hope in god. 17 for they also that speake , behold they are all nothing : they shall passe away with the sound of the words , but the truth of our lord remaineth for ever . chap. xv. what we ought to doe , and say in every thing which we desire . sonne , say thus in evering thing , lord , if it be pleasing unto thee , let this be done in this sort , lord if it be to thy honour , let this be done in thy name ! 2 lord if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that i may use this unto thine honour ! 3 but if thou knowest it will be hurtfull unto me , and not profitable to the health of my soule , take from me all such desire . 4 for every desire proceedeth not from the holy ghost , though it seeme unto man right and good . 5 it is hard to judge whether a good spirit , or the contrary drive thee to desire this or that : 6 or whether also by thine owne spirit thou be moved thereunto . many are deceived in the end , who at the first seemed to be lead by a good spirit . 7 alwaies therefore , whatsoever occurreth unto thy mind to be desired , let it be desired with the fear of god , and with humility of heart . 8 and above all thou oughtest to commit it unto me with full resignation of thy selfe : and thou oughtest to say , lord , thou knowest what is best , doe this , or that , as thou pleasest . 9 give what thou wilt , and how much thou wilt , and when thou wilt : doe with me as thou knowest , and as best pleaseth thee , and is most for thy honour . 10 set me where thou wilt , and deale with me in all things according to thy will : i am in thy hand , turne me , and turne me againe which way soever thou please . 11 behold i am thy servant , ready to obey thee in all things : for i desire not to live unto my selfe , but unto thee : and would to god it might be in some worthy and perfect manner . a praier for the fulfilling of the will of god. grant me grace sweet iesus , that it may be with me , and labour with me , and persevere with me untill the end . 2 grant me alwaies to desire and will that which is most acceptable unto thee , and best pleaseth thee . 3 let thy will be mine , and let my will ever follow thine , and agree perfectly with it . 4 let my will and ●ill be all one with thine ; & not be able to will , or refuse any thing else , but what thou wilt , or rejectest . 5 grant that i may die to all things that are in the world , and to love for thy sake to be cotemned , and not to be known in this world . 6 grant that above all things that can be desired , i may rest in thee , and make my heart to enjoy peace in thee . 7 thou art the true peace of the heart , thou art the only rest : out of thee all things are troublesome and unquiet . 8 in this peace , in this very same , that is , in thee , one chiefest , eternall good ; i will sleepe and take my rest , amen , chap. xvi . that true comfort is to be sought in god alone . vvhatsoever i can desire , or imagine for my comfort , i looke not for it in this life , but hereafter . 2 for if i should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . 3 wherefore my soule , thou canst not be fully comforted , nor have perfect delight but in god , the comforter of the poore , and the receiver of the humble . 4 expect a while my soule , expect the divine promise , and thou shalt have abundance of all good things in heaven . 5 if thou desire inordinately the things that are present , thou shalt loose the coelestiall and eternall . have temporall things in use , and the eternall in desire . 6 thou canst not be filled with any temporall goods , because thou art not created to enjoy them . 7 although thou enjoyest all that is created , yet canst thou not be happy thereby nor blessed , but in god that hath created all things , thy whole be atitude and happinesse consisteth . 8 not such as is seene , and commended by the foolish lovers of the world ; but such as the good faithfull servants of christ expect , and the spirituall , and cleane of heart , whose conversation is in heaven , sometimes take a tast of before hand . 9 vaine and short is all humane comfort : blessed and true is the comfort which is received inwardly from truth . 10 a devout man every where carrieth with him iesus his comforter , and saith unto him : be present with me lord iesus in every place , and time ! 11 let this be my comfort to be alwaies willing to want all humane comfort . 12 and if thy comfort be wanting , let thy will and just triall be unto me as the greatest comfort , for thou wilt not be angry alwaies , neither wilt thou threaten for ever . chap. xvii . that all our care is to be placed in god. sonne , suffer me to doe with thee what i please , i know what is expedient for thee . thou thinkest as a man , thou judgest in many things as humane affection perswadeth thee . 2 lord , what thou sayest is true . thy solicitude for me is greater then all the care that i can take for my selfe . 3 for he standeth at too great a hazard , that casteth not his whole care upon thee lord. 4 so that my will may remaine right and firme in thee , doe with me whatsoever it shall please thee ; for it cannot be but good , whatsoever thou doest with me . 5 if it be thy will i should be in darknesse , be thou blessed : and if it be thy will i should be in light , be thou againe blessed . 6 if thou vouchsafest to comfort me , be thou blessed and if thou wilt afflict me , be thou also ever blessed . 7 son , thou oughtest thus to behave thy selfe , if thou desirest to walke with me , thou must be as ready to suffer griefe as to receive joy : thou oughtest to be as willing to be poore and needy , as plentifull and rich . 8 lord , i will willingly suffer for thee , whatsoever thy pleasure is shall befall mee . 9 i will receive indifferently from thy hand , good and evill , sweet and sower , delightfull and sorrowfull : and give thee thankes for all that hapneth unto me . 10 keepe me from all sinne , and i wil neither feare death , nor hell : so as thou doest not for ever cast me from thee , and blot me out of the book of life , what tribulation soever befall me , shall not hurt me . chap. xviii . that temporall miseries , by the example of christ , are to be borne patiently . sonne , i descended from heaven for thy health , i tooke upon me thy miseries , my charity and not any necessity drawing me thereunto , that thou mightest learne patience , and not refuse to beare temporall miseries . 2 for from the houre of my birth , until my death on the crosse , i was not without suffering of griefe . i suffered great want of temporall things : i often heard many complaints against me . 3 i beare patiently shame and reproaches : for benefits i received ingratitude ; for miracles , blasphemies ; for heavenly doctrine , reprehensions . 4 lord , for that thou wert patient in thy life time , chiefly in fulfilling the commandement of thy father , 5 it is reason that i miserable sinner should have patience in all things according to thy will , and for mine owne health beare the burthen of this corruptible life as long as thou wilt . 6 for although this present life be burdensome , yet notwithstanding , it is now by thy grace made very easy , and by thy example and footsteps of thy saints , more plaine and tolerable to the weake . 7 yea , much more comfortable also , then it was in times past in the old law , when the gate of heaven remained shut , and the way also to heaven seemed darke , when so few tooke care to seeke after thy kingdome . 8 neither they also that then were just , and ordained to be saved , could enter into the heavenly glory before thy passion , & the debt of thy sacred death was discharged . 9 o how great thanks am i bound to give thee , that thou hast vouchsafed to shew unto me , and to all faithful soules a direct and sure way to thy everlasting kingdome ! 10 for thy life is our way , and by holy patience we goe unto thee , that art our crowne , 11 if thou hadst not gone before us and taught us , who would have taken care to follow ? 12 alas how many would stay behind , and remain farre off , if they beheld not thy excellent examples . 13 behold we are yet cold , although we have heard of so many of thy wouders , and thy heavenly documents ! what would become of us if we had not so great light to follow thee ? chap. xix . of suffering of injuries , and who is proved to be truly patient● . vvhat is it , thou saiest , sonne● cease to complaine , considering my passion , and that of my other saints , thou hast not yet made resistance unto blood . 2 it is but litle thou sufferest , in comparison of them that have suffered so much , so strongly tempted , so grievously afflicted , so many waies tried & exercised . 3 thou oughtest therefore to call to mind the heavy suffrings of others , that thou maist the easier beare the litle adversities which thou sufferest . 4 and if they seem not litle , beware lest thy impatience be cause thereof . yet whether they be litle or great , endeavour to beare all patiently . 5 how much the better thou disposest thy selfe to suffering , so much the more wisely thou dost , and so much the more favour doest thou procure . 6 thou shalt more easily also endure it , if thy mind be prepared , and thy selfe accustomed thereunto . 7 doe not say i cannot suffer these things of such a one , at the hands of such a person , nor such things are not to be suffered by me ; 8 for hee hath done mee great wrong , and upbraided me with those things which i never thought of : but of another i will willingly suffer , and as i shall see cause . 9 such a thought is foolish , it considereth not the vertue of patience , no● by whom it shall be crowned , but rather weigheth the persons , and the injuries offered . 10 he is not truly patient , that will not suffer , but as much as he thinketh good , and by whom he listeth . 11 but he that is indeed patient , mindeth not by whom he is exercised , whether by his superiour , or some of his equalls , or by his inferior ; whether by a good and holy man , or by a perverse and unworthy person . 12 but indifferently from all creatures , how much soever , or how often soever any adversity happeneth unto him , he taketh all thankfully as from the hands of god , and esteemeth it a great gaine . 13 for that nothing with god , how little soever , so it be suffered for god , can be without reward . 14 be thou therefore alwaies prepared for to fight , if thou wilt have the victory : without combat thou canst not attaine unto the crowne of patience . 15 if thou wilt not suffer , thou refusest to be crowned , but if thou desirest to be crowned , fight manfully , and endure patiently . 16 without labour there is no comming to rest : nor without fight can the victory be obtained . 17 lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . 18 thou knowest that i can suffer litle , and that i am quickly dismayed , when a small adversity ariseth . 19 let all exercise of tribulation be made pleasing unto mee ; and be welcome for thy name : for to suffer and to be troubled for thee , is very profitable for my soule . chap. xx. of the acknowledging of our owne infirmity : and of the miseries of this life . i will confesse against me my injustice , i will confesse unto thee o lord my infirmity : oftentimes it is a small matter that discomforteth , and grieveth me . 2 i purpose to resist with courage , but when a small temptation cometh , if bringeth me into very narrow straits . 3 it is sometimes a very trifle , from whence great temptations doe proceed . and whilest i think my selfe somewhat safe , when i least expect it , i finde my selfe sometimes overcome with a small blast . 4 behold therefore lord , my humility , & my frailty every way known unto thee . 5 have mercy on me and deliver me out of the mire of my infirmities , that i stick not fast therein , let me not for ever remain dejected . 6 this is that which oftentimes beareth me back , and confoundeth me in thy sight ; for that i am so subiect to fall , and weak in resisting of my passions . 7 and though i doe not altogether consent , yet their continuall assaults are troublesome and grievous unto me , and it is tedious , and a very irksome thing to live thus daily in strife . 8 hereby my infirmity is made known unto me , for that wicked fancies doe alwaies much more easily enter in upon me , then they can be cast out againe . 9 o mighty god of israel , the zealous lover of faithfull soules , let it please thee to consider the labour & sorrow of thy servant , and assist him in all whatsoever he undertaketh . 10 strengthen me with heavenly force , lest my old man , my miserable flesh , not fully as yet subject to the spirit , prevaile and get the upper hand ; against which i ought to fight , as long as i breath in this miserable life . 11 alas , what a kind of life is this where tribulations and miseries are never wanting ! where all is set with snares , and compassed with enemies ? 12 for when one tribulation o● temptation goeth away , another commeth , yea and during the first conflict also , many others come unlooked for , one after another . 13 and how can a life be loved that hath so many afflictions , and is subject to so many calamities and miseries ? 14 how is it called a life that begetteth so many deaths , and plagues ? and yet it is loved , and many seeke to delight themselves therein . 15 the world is oftentimes blamed , that it is deceiptfull and vaine , and yet it is not easily forsaken , because the inclinations of our flesh doe too much over-rule us . 16 some things draw us to love it , others to contemne it . to the love of the world doe draw us the concupiscence of the flesh , the concupiscence of the eyes , and the pride of life : 17 but the paines & miseries that doe justly follow them , cause a hatred and loathsomnesse thereof . 18 but alas wicked pleasure overcommeth the mind which is given over to the world , and shee esteemeth it a delight to be under thornes , because she hath neither seene nor tasted the sweetnesse of god , and the inward delight of vertue . 19 but they that perfectly contemne the world , and endeavour to live to god under holy discipline , 20 these are not ignorant of the divine sweetnesse , promised to the true forsakers of the world , and doe more cleerely see how grievously the world erreth , and how it is many waies deceaved . chap. xxi . that we are to rest in god above all his gifts . above all things , and in all things , my soule , thou shalt ever rest in god , for he is the everlasting rest of the saints . 2 grant me most sweet & loving iesu , to rest in thee above all creatures , above all health and beauty , above all glory and honour ; 3 above all power and dignity , above all knowledge and learning , above all riches and arts , above all joy and gladnesse : 4 above all fame and praise , above all sweetnesse and comfort , above all hope and promise , above all merit and desire : 5 above all gifts and presents that thou canst give and impart unto us , above all joy and jubily that the mind of man can receive and feele : 6 lastly above angels and archangels , and above all the heavenly host , above all visible and invisible things , and above all that thou my god art not . 7 for that thou , my lord god , surpassest all , thou alone art most high , thou alone most powerfull , thou alone most full and sufficient , thou alone most sweet and comfortable , 8 thou alone most beautifull , and loving , thou alone most noble and glorious above all things : in whom all good things together both perfectly , are and ever have been , and shall be . 9 and therefore it is too litle and not sufficient , whatsoever thou bestowest on me besides thy selfe , or revealest unto me of thy selfe , or promisest whiles thou art not seen , and not fully obtained . 10 for surely my heart cannot rest , nor be fully contented unlesse it rest in thee , and surmount all gifts and creatures whatsoever . 11 o my most beloved spouse christ iesus , the most chast lover , the governour of all creatures ! who will give me wings of true liberty to fly , and rest in thee ? 12 o when shall it be fully graunted me to consider in quietnes of mind , and see how sweet thou my lord god art ? 13 when shall i fully recollect my selfe in thee , that for thy love i may not feele my selfe , but thee alone , above all sense , and feeling , in a manner not commonly known . 14 but now i oftentimes lament and bear my infelicity with griefe : 15 for that many evills occurre in this vale of miseries , which doe often trouble , grieve , and darken mee ; 16 often hinder and distract me , allure and intangle mee . 17 to the end i should not have free accesse unto thee , and that i should not enjoy those sweet and heavenly imbracings , which thou alwaies givest to the blessed and celestiall spirits . let my sighs and manifold desolation on earth moove thee . 18 o iesus , splendor of eternall glory , & comfort of the pilgrime soule , with thee is my tongue without voyce , and my silence speaketh unto thee ! 19 how long doth my lord delay to come ! let him come unto me his poore servant , and make mee glad . 20 let him put out his hand , and deliver me miserable wretch from all anguish . come , come blessed lord : for without thee i shall have no joyfull day , nor houre . 21 thou art my joy , and without thee there is nothing but want . a wretched creature i am , and in a manner imprisoned , and ioaden with irons . 22 vntill thou comfortest me with the light of thy presence , and givest me liberty , and shewest a favourable countenance unto me , 23 letothers seek what they please insteed of thee , but for mee , nothing else doth , nor shall delight mee , but thou only my god , my hope , my everlasting health . 24 i will not hold my peace , nor cease to pray , untill thy grace returne againe , and thou speak inwardly unto mee . 25 behold i am here : behold i come unto thee , because thou hast called upon mee . 26 thy teares and the desire of thy soule , thy humility , and the contrition of thy heart , have inclined and brought me unto thee . 27 and i said , lord i have called thee , and have desired to enjoy thee being ready to forsake all things for thee . for thou first hast stirred me up that i might seeke thee . 28 blessed be thou therefore o lord , that hast shewed this goodnes to thy servant , according to the multitude of thy mercies . 29 what hath thy servant more to say before thee , but that he doe greatly humble himselfe in thy sight , and be alwaies mindfull of his owne iniquity and basenesse . 30 for there is none like unto thee in all whatsoever is wonderfull , in heaven and earth . thy wordes are good , thy judgements true , and by thy providence all things are governed . 31 praise therefore and glory be unto thee , o wisdome of the eternall father ! let my tongue , my soule , and all creatures together praise and blesse thee . chap. xxii . of the remembrance of the manifold benefits of god. open , o lord , my heart in thy law , and teach me to walke in thy commandements . 2 grant me to understand thy will , and to remember thy benefits , as well in generall , as in particular , with great reverence and diligent consideration : that henceforward i may be able worthily to give thee thanks . 3 but i know and confesse , that i am not able to give thee due thanks , for the favours which thou bestowest upon me , even in the least moment . 4 i am lesse then the least of all thy benefits bestowed upon me : and when i consider the excellency of thy majesty , the greatnesse there of maketh my spirit to faint . 5 all that we have in our soule & body , and whatsoever we possesse outwardly or inwardly , naturally or spiriuallyl are thy benefits , & doe praise thee as bountifull , pious , and good , from whom we have received al that is good . 6 although one hath receaved more , another lesse , all notwithstanding are thine , and without thee , even the least cannot be had . 7 he that hath receaved greater , cannot glory of his owne desert , nor extoll himselfe above others , nor insult over the lesser . 8 for he is greater and better that ascribeth least unto himselfe , and is more humble and devout in rendring thanks . 9 and he that esteemeth himself basest of all men , and judgeth himselfe most unworthy , is fittest to receave greater blessings . 10 and he that hath receaved fewer , ought not to be sorry nor beare it impatiently , nor envy them that are enriched with greater store ; 11 but attend rather unto thee , & chiefly praise thy goodnesse , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . 12 all things proceed from thee , and therefore in all things thou art to be praised ; thou knowest what is fit to be given to every one . 13 and why this man hath lesse , and he more , it is not ours , but thine to determine , who dost weigh in just measure the good behaviour of every one . 14 wherefore my lord god , i esteeme it as a great benefit not to have much , whereby outwardly and before men i might seeme worthy of praise & glory . 15 so that he , who considereth his own poverty , and basenesse , ought not therefore to conceave griefe , or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad . 16 for that thou , o god , hast chosen the poore and humble , and the despised of this world for thy selfe , and for thy familiar and domesticall friends . 17 witnesses are thy apostles themselves , whom thou hast appointed princes over all the earth . 18 and yet they lived without complaint in the world , so humble and simple , o the eyes of men , without all malice and deceipt , 19 that they reioyced to receive contumelies for thy name ; and what the world abhorreth , they imbraced with great affection . 20 nothing therefore ought so to reioyce him that loveth thee , and acknowledgeth thy benefits , as the accomplishment of thy will in himselfe , & the pleasure of thy eternall appointment . 21 wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest : and as peaceable and content in the last , as in the first place . 22 and as willingly to be despised and contemned , and to be of no esteem or accompt , as to be preferred in honour before all others . 23 and to comfort him more , and please him better , then all the benefits which he hath receaved or can desire . chap. xxiii . of four things that bring much peace . sonne now i will teach thee the way of peace and true liberty . 2 doe lord , i beseech thee , at thou saiest , for i shall be very glad to heare it . 3 endeavour my sonne to doe rather the will of another , then thine own . ever choose rather to have lesse then more . 4 alwaies seeke the lowest place , and to be inferior to every one . 5 wish alwaies , and pray , that the will of god may be wholly fulfilled in thee , behold such a man entreth into the limits of peace and most quiet rest . 6 lord , this thy short speech containeth much perfection , it is litle in words but full in sense , and aboundant in fruit . 7 for if it could exactly be kept by me , then should i not so easily be troubled . for as often as i feele my selfe unquiet , and afflicted , i finde that i have strayed from this doctrine . 8 but thou that canst doe all things , and ever lovest the good and profit of my soule , increase in me thy grace more and more , that i may fulfill thy words and perfect mine owne health . a prayer against evill thoughts . my lord god , be not farre from me : my god have regard to help me , for sundry thoughts have risen up against me , and great feares afflicting my soule . 2 how shall i passe through them without hurt ? how shall i break through them without danger ? 3 i , saith he , will goe before thee , and will humble the glorious of the earth . 4 i will open the doores of the prison , and reveale unto thee the hidden secrets . 5 doe lord as thou saiest , and let all evill thoughts fly from before thy face . 6 this is my hope , and my only comfort , to fly unto thee in all tribulation , to trust in thee , to call upon thee from my heart , & to expect patiently thy comfort . a prayer for the enlightning of the minde . enlighten me good iesu , with the clearnesse of inward light , and expell all darknesse from the habitation of my heart . 2 represse the many wandring thoughts , and beat downe the fury of the temptations , which violently assault me . 3 fight strongly for mee , and vanquish the euill beasts , that is , the allureing concupiscences , that peace may be made by thy vertue , and aboundance of thy praise sound in thy holy court , which is a pure conscience . 4 command the windes and tempests , say unto the sea , be still : and to the north-wind , blow not ; and a great calme shall ensue . 5 send forth thy light and thy truth , that they may shine upon the earth , for i am an empty and unprofitable peece of earth , untill thou imparlight unto me . 6 poure out thy grace from above , wash my heart with heavenly dew , give water of devotion to wash the face of the earth , to bring forth good and perfect fruit . 7 lift up my minde , overcharged with the weight of sinne : draw up my whole desire to heavenly treasures . 8 that having tasted the sweetnesse of celestiall happinesse , it may loath to think of earthly vanities . 9 take me violently to thee , and deliver me from all unstable comfort of creatures : for no created thing can fully quiet and satisfy my desire . 10 ioyne me unto thee with an unseparable band of love : for thou only fillest the mind of him that loves thee , and without thee all things are vaine and frivolous . chap. xxiiii . of flying curious inquiry of the life of others . sonne , be not curious trouble not thy self with idle cares . what is this or that to thee ? doe thou follow me . 2 for what is it to thee , whether that man be such or no , or whether this man doe , or speak this or that ? 3 thou shalt not need to answer for others , but shalt give accompt of thy selfe , why therefore dost thou trouble thy selfe ? 4 behold i know every one what he is , and doe see all things that are under the sunne . 5 and doe understand how it is with every one , what he thinketh , what he would , and at what his intention aymeth . 6 all things therefore are to be committed unto mee : but doe thou keep thy selfe in good peace , and suffer the unquiet to trouble himselfe as much as he will. 7 whatsoever he shall have done , or said , shall fall upon himselfe , for he cannot deceave me . 8 desire not too great fame in this world , nor to be known to many , nor to have the private love of men : for these things breed distractions , and cause great darknesse of heart . 9 i would vvillingly utter my words , & reveale my secrets unto thee , if thou diddest ▪ diligently observe my comming ▪ and diddest open the dore of thy heart unto mee . 10 be carefull in thy courses , and watch in thy prayers and humble thy selfe in all things . chap. xxv . wherein doth the firme peace of the heart , and true proficiency consist . sonne , i have said , peace i leave to you , my peace i give to you : not as the world giveth , doe i give to you . 2 all doe desire peace , but all care not for those things that appertain unto true peace . my peace is with the humble , and meeke of heart . 3 thy peace shall be in much patience , if thou wilt heare me and follow my voice thou maist enjoy much peace . 4 what then shall i doe ? 5 in every thing attend unto thy selfe what thou doest and what thou sayest : and direct thy whole intention unto this , that thou maiest please me alone , and desire or seeke nothing out of mee . 6 but of the sayings and doings of others , judge nothing rashly : neither doe thou intangle thy selfe with things not committed unto thee : and doing thus , it may be thou shalt be litle 〈◊〉 seldome troubled . 7 but never to feele any trouble at all , nor to suffer any griefe of heart or body , is not the state of this life , but of everlasting rest . 8 think not therefore that thou hast found true peace , if thou feelest no sorrow , nor that then all is well , if thou have no adversary . 9 nor that it is perfect , if all things be done according to thy desire . neither doe thou then esteem highly of thy selfe , or imagine thy selfe to be especially beloved , if thou be in great devotion , and sweetnesse : 10 for in these things a true lover of vertue is not tryed : neither doth the proficiency and perfection of man consist in having them . 11 wherein then lord ? 12 in offering thy selfe from the very bottome of thy heart , unto the will of god , not seeking thine owne interest or commodity , neither in great nor litle , neither for a time nor for ever . 13 so that with equall countenance , thou maist persist in thanksgiving , both in prosperity and in adversity , weighing all things with an equall ballance . 14 if thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou prepare thy heart to suffer greater matters , 15 and not justify thy self , as though thou oughtest not to suffer these , and so great afflictions , but justify me in whatsoever i appoint , and praise my holy name . 16 then thou walkest in the true and right way of peace : and thou shalt have undoubted hope to see my face a gaine with great ioy . 17 and if thou attaine to the full contempt of thy selfe ; then shalt thou enioy as great aboundance of peace , as thy banishment may permit . chap. xxvi . of the excellency of a free mind which humble prayer better obtaineth then reading . lord , it is the worke of a perfect man , never to slack his mind from the attentive thought of heavenly things , and as it were to passe without care through many cares ▪ 2 not faintingly , but with a certaine priviledge of a free mind , adhering by inordinate affection to no creature . 3 i beseech thee most mercifull god , preserve me from the cares of this life : least i should be too much intangled hereby : and from the many necessities of the body , least i should be enthralled by pleasure . 4 from all hindrances of the soule least broken with troubles i should be dejected and dismayed . i meane not from those things that all worldly vanity so greatly desireth . 5 but from those miseries , that as punishments , doe weigh downe and hinder the soule of thy servant , with the generall curse of mortality , that it cannot enter into the liberty of the spirit , as often as it would . 6 o my god , the unspeakable sweetnesse , make bitter unto me all carnall comfort , which may draw me away from the love , of everlasting happinesse , and wickedly allure me to it selfe with the force of a certaine present delight . 7 let not flesh and blood o my god , let not flesh and blood , let not the world and the short glory thereof deceive me . 8 let not the divel and his subtile fraud supplant me . give me force to resist , patience to suffer , and constancy to persevere . 9 give me insteed of all the comforts of the world the most sweet unction of thy spirit ; and in lieu of carnall love , powre into , my soule the love of thy name . 10 behold , meat , drink , cloathe● and other necessaries for the maintenance of the body , are burden some unto a fervent spirit . 11 grant me to affect such nourishments in due measure , and not to be intangled with an over-great desire of them . 12 it is not lawfull to renounce them wholly , for that nature is to be sustained : but to desire superfluities , and those things that doe rather delight ▪ then sustaine , the law of god forbiddeth . 3 for otherwise the flesh would rebell against the spirit : herein i beseech thee , let thy hand govern me , and teach me , that i may not exceed . chap. xxvii . that private love most hindreth from the chiefest good . sonne , thou oughtest to give all for all , and to retaine nothing of thy selfe : know that the love of thy selfe , doth hurt thee more , then any thing in the world . 2 according to the love , and affection thou bearest them , so doth every thing cleave unto thee more or lesse : if thy love be pure , simple , and well ordered , thou shalt be free from bondange . 3 covet not that which thou maist not have : be not willing to have that which may hinder thee and deprive thee of inward liberty . 4 it is a wonderful thing that thou committest not thy selfe wholly unto me , from the bottome of thy heart , with all things , that thou canst desire or have . 5 why doest thou consume thy self with vaine griefe ? why tirest thou thy mind with needlesse cares ? stand to my curtesy and thou shalt be no looser by it . 6 if thou seekest this or that , and wouldest be here or there to enjoy thine owne commodity and pleasure , thou shalt never be in quiet , nor free from trouble of mind . 7 for in every thing , somewhat will be wanting , and in every place there will be some that will crosse thee . 8 not every external thing therefore attained , and heaped together helpeth thee : but it rather availeth , if thou despise it , and dost root it out from thy heart . 9 which thou must not understand only of thy revenewes and wealth , but of the desire of honour also , and vaine praise ; all which doe passe away with this fading world . 10 the place availeth litle , if the spirit of fervour be wanting : neither shal that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation . 11 that is ▪ unlesse thou persist in me , thou maist change , but not better thy selfe : for when occasion doth happen , thou shalt find that which thou soughtest to fly , and perhaps more . a praier for clensing the heart , and obtaining of heavenly wisdome . confirme me lord with the grace of thy holy spirit : give me force to strengthen my inward man and to purge my heart from all unprofitable care and griefe . 2 not to be drawne away with sundry desires of any thing either litle or great , but to consider all things how they are transitory , and doe quickly fade , and that i my selfe doe also passe away together with them . 3 for nothing is permanent under the sun , where all things are vanity , and affliction of mind : o how wise is he that so considereth them ! 4 grant me lord heavenly wisdome , that i may learne above all things to seeke and find thee , above all things to delight in thee , and to love thee , and to think of all created things as they are , according to the disposition of thy wisdome . 5 grant me prudently to avoid him , that flatters me , and to suffer patiently him that contradicts me . 6 it is great wisdome not to be moved with every blast of words , nor to give eare to dangerous flattery : for so we shall goe one securely in the way which we have begun . chap. xxviii . against the tongue of slanderers . sonne , be not grieved if some think evill of thee , and speake that which thou doest not willingly heare . 2 thou oughtest to judge the worst of thy selfe , and to think no man weaker then thy selfe : if thou walke well inwardly , thou wilt not much esteeme of flying words abroad . 3 it is no small wisdome to be silent in time of evill , and inwardly to turne to me , and not to be troubled with the judgment of men . 4 let not thy peace be in the tongues of men : for whether they judge well or evill , thou art neverthelesse alwaies the same . 5 where is true peace , and true glory ? is it not in me ? and he that coveteth not to please men , nor feareth to displease them , shall enjoy much peace . 6 from inordinate love and vaine feareth ariseth all disquietnesse of the heart , and distraction of the senses . chap. xxix . how we ought to call upon god , and blesse him when tribulation draweth neere . blessed ( o lord ) be thy name for ever , since it pleaseth thee that this temptation and tribulation should fall upon me . 2 i cannot fly it , but have need to fly to thee , that thou maist helpe me , and turne it to my good . 3 lord i am now afflicted , and it is not well with me , i am much troubled with this present griefe : 4 and now , deare father , what shall i say ? i am taken in narrow straits , save me from this houre : yet therefore came i into this houre , that thou maist be glorified , when i shall be greatly humbled , and by thee delivered . 5 let it please thee lord to deliver me : for poore wretch that i am , what can i doe , and whither shall i goe without thee ? 6 grant patience lord , even this time also : help me my god , and then i will not feare how much soever i be oppressed . 7 and now in this , what shall i say ? lord , thy will be done : i have wel deserved to be afflicted and grieved . 8 surely i ought to beare it : and i would to god i might beare it with patience , untill the tempest be passed over , and it become calme . 9 but thy omnipotent hand is able to take this temptation from me , and to ▪ asswage the violence thereof , that i utterly sink not under it , as oftentimes heretofore thou hast done unto me , my lord , my mercy ! 10 and how much the more hard it is to me , so much the more easie is this change of thy mighty , hand to thee . chap. xxx . of craving the divine aide , and confidence of recovering grace . sonne , i am thy lord , who doe use to give comfort in the day of tribulation : come unto me , when it is not well with thee . 2 this is that which most of all hindreth heavenly consolation , that thou art slow in turning thy selfe unto praier . 3 for before thou doest earnestly commend thy selfe to me , thou seekest many comforts , and delightest thy selfe in outward things . 4 and hence it proceedeth that all doth litle profit thee , untill thou consider that i am he , that deliver those that trust in me . 5 and that out of me there is neither powerfull help , nor profitable counsell , nor remedy that can continue . 6 but now thou having recovered breath after the tempest , gather strength againe in the light of my mercies : 7 for i am at hand , saith our lord , to repaire all things , not only entirely , but also abundantly , in a very plentifull measure . 8 is there any thing hard to me ? or am i like unto him that promiseth and performeth not ? 9 where is thy faith ? be firme and constant , take courage and be patient , comfort will be given thee in due time . 10 attend me , expect , i will come and cure thee : it is a temptation that vexeth thee : and a vaine feare that affrighteh thee . 11 what else doth the care for future incertainties bring thee , but sorrow upon sorrow ? sufficient for the day is the evill thereof . 12 it is a vaine and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never happen . 13 but it is incident to man , to be deluded with such imaginations : and a signe of litle courage to be so easily drawne away by the suggestion of the enemy . 14 for he careth not so he delude and deceive thee , whether it be true or false which he proposeth : whether he overthrow thee with the love of present or the feare of future things . 15 let not therefore thy heart be troubled , neither doe thou feare : believe in me and put thy trust in my mercy . 16 when thou thinkest thy selfe furthest off from me , oftentimes i am neerest unto thee . 17 when thou judgest that almost all is lost , then oftentimes greatest hope of obtaining is at hand . all is not lost when any thing falleth out contrary unto thee . 18 thou must not judge according to that which thou feelest for the present , nor give thy selfe over to any griefe from whence soever it commeth , as though all hope of delivery were quite gone . 19 think not thy selfe wholly left although for a time i have sent thee some tribulation , or withdrawne thy desired comfort ; for this is the way to the kingdome of heaven . 20 and without doubt , it is more expedient for thee , and the rest of my servants , that ye be exercised with many adversities , then that yee should have all things according to your desires . 21 i know the secret thoughts of thy heart , and that it is very expedient for thy soules health , that thou be left sometimes without tast and feeling of spirituall sweetnesse ; 21 least perhaps thou shouldest be puffed up with good successe , and shouldest please thy selfe in that which thou art not . 22 that which i have given , i can take away , and restore it againe when i please . 5 when i give it , it is mine ; when i withdraw it , i take not any thing that is thine : for mine is every good , and every perfect gift . 8 if i send thee affliction or any crosse whatsoever , repine not , nor let thy heart be dismaied . 25 i can quickly lift thee up againe , and turne all thy sorrow into joy . 26 neverthelesse i am just , and greatly to be praised , when i doe all this unto thee . 27 if thou be wise , and consider thy case truly , thou wilt never yeeld so cowardly to griefe , for any adversity that befalls thee , but rather rejoyce & give thanks . 28 yea to accompt this thy only ioy , that afflicting thee with sorrowes , i doe not spare thee . 29 as my father hath loved me , i also love you , said i unto my beloved disciples , whom certainly i sent not to temporall ioyes , but to great conflicts : 30 not to honours , but to contempts not to idlenesse , but to labours : not to rest , but to bring much fruit in patience . my sonne , remember these words . chap. xxxi . of the contempt of all creatures to find our creatour . lord , i stand yet in need of greater grace , if i must goe so farre as that no man or creature can hinder me ; 2 for as long as any thing holdeth me , i cannot fly freely unto thee . he desired to fly with great liberty that said , who will give me wings like a dove , and i will fly and rest ? what thing more quiet then a simple eye ? and what more free , then he that desireth nothing upon earth . 3 man ought therefore to ascend above all creatures , and perfectly to forsake himselfe , and to remaine in excesse of mind . 4 and consider that thou , who are the maker of all things , hast nothing amongst creatures like unto thee . 5 and unlesse a man be free from the affection of all creatures , he cannot with freedome of mind , attend unto divine things . 6 and for this cause there are so few contemplative men to be found : for that few can wholly sequester themselves from fading creatures . 7 much grace is necessary to lift up a soule , and to carry it above it selfe . 8 vnlesse a man be lifted up in spirit , and delivered from all creatures , and wholly united unto god : whatsoever he hath , is of litle accompt . 9 long shall he be litle , and lye in earthly basenesse , that esteemeth any thing great , but the only unmeasurable and eternall good . 10 for whatsoever is not god is nothing , and ought to be accounted as nothing . 11 there is great difference between the wisdome of a spirituall and devout person , and the knowledge of a learned and studious clerke . 12 farre more noble is that learning which floweth from above , from the divine influence , then that which is painefully gotten by the wit of man. 13 there are many that desire contemplation , but they endeavour not to exercise those things that are required thereunto . 14 it is a great hinderance that we rest in signes and sensible things , and make litle account of true mortification . 23 i know not what it is , nor by what spirit we are led , nor what we pretend , we that seeme to be called spirituall . 24 that we take so much paines , and so great care for transitory and base things , and scarce or seldome thinke of our inward profit , with full collection of our senses . 25 alas , presently after a sleight recollection , we break forth ; & weigh not our works with diligent examination . 26 we mind not where our affections lye : nor bewaile the impurity of many faults that are in all our actions . 27 for all flesh had corrupted her way , and therefore did that generall floud ensue . 28 sith our inward affection then is much corrupted , it must needs be that our action proceeding thereof , be corrupted , as a signe of the want of inward vigour . 29 from a pure heart proceedeth the fruit of good life . 30 we aske how much one hath done : but how vertuous his actions are , is not so diligently considered . 31 we inquire whether he be strong , rich , beautifull , handsome , a good writer , a good singer , or a good labourer ; 31 but how poore he is in spirit , how patient , and meeke , how devout and spirituall , is seldome spoken of . 32 nature respecteth outward things , grace turneth her selfe to the inward vertues : that is often deceaved : this hath her trust in god , to the end she be not deceaved . chap. xxxii . of the deniall of our selves , and forsaking all our affections . sonne , thou canst not possesse perfect liberty , unlesse thou wholly deny thy selfe . 2 all such as be lovers of themselves are bound in setters , they are covetous , curious , wanderers , seekers of ease , and not of those things that appertaine to iesus christ. 3 but oftentimes devising , and framing that which will not continue , for all shall perish that proceedeth not from god. 4 keep this short and compleat word , forsake all and thou shalt finde all . 5 leave thy inordinate desires , & thou shalt finde rest ▪ 6 consider this well : and when thou hast fulfilled it , thou shalt understand all . 7 lord this is not one daies work nor childrens sport : yea in this short sentence all the perfection of religious persons is included . 8 sonne , thou must not goe back nor straitwaies be deiected , when thou hearest the way of the perfect ; but rather be stirred up to more noble attempts ▪ or at least to conceave an earnest desire thereof : 9 i would it were so well with thee , and thou wert come so farre , that thou wert no longer a lover of thy self , but didst stand meerely at my beck , & at his whom i have appointed a father over thee , 10 then thou shouldest exceedingly please me , and all thy life would passe away in joy and peace . 11 thou hast yet many things to forsake , which unlesse thou wholly resigne over unto me , thou shalt not attain to that which thou desirest . 12 i counsell thee to buy of me purified gold , that thou maist become rich , that is , heavenly wisdome , which treadeth under foot all base and earthly things . 13 set litle by the wisdome of this world , and esteeme not of the contentment of men , nor thine own fancies . 14 i said , that thou shouldest buy the mean and base things , in steed of those things that are precious , & highly esteemed amongst men : 15 for true heavenly wisdome seemeth very base , and of small accompt , and is scarce thought of by men . 16 for that esteemeth not highly it selfe , nor seeketh to be magnified upon earth . 17 which many praise from the teeth outward , but in their life they are farre from it : yet is it the pretious pearle which is hidded from many . chap. xxxiii . of inconstancy of heart , and of directing our finall intentions unto god. sonne , trust not to thy affection : that which now is , will quickly change into another . 2 as long as thou livest thou art subject to mutability , even against thy will. 3 so that now thou art merry , now sad , now quiet , now troubled , now devout , now distracted , now diligent , now idle , now heavy , now light . 4 but he that is wise , and well instructed in the spirit , remaineth alwaies one in the midst of these changes , not heeding what he seeketh in himselfe , or which way the winde of mutability bloweth . 5 but that the whole intention of his minde , may tend as it ought , to the most perfect and best end . 6 for so he may continue one , and the selfe same , without any change in the midst of so many : sundry chances , directing alwaies the sincere eye of his intention unto me . 7 and how much purer the eye of the intention is , so much the more constantly doth he passe through the variety of many contrary waves . 8 but in many things the eye of a sincere intention waxeth blind , for it quickly looketh upon some delightsome object that occurreth . 9 and it is rare to find one that is wholly free from all blemish of seeking himselfe . 10 so the iewes in times past came into bethania to martha & mary , not for iesus alone , but to see lazarus also . 11 the eye of our intention therefore , is to be purged , that it may be sincere and pure , and to be directed unto me , neglecting the multitude and ●ariety of earthly objects . chap. xxxiv . that god is sweet above all things , and in all things , to him that loveth . behold my god , and behold all things ! what would i have more , and what more happy thing can i desire ? 2 o sweet and comfortable word ! but to him that loveth the word , not the world , nor those things that are in the world . 3 my god , and all things ! inough is said to him that understandeth , and it is pleasant to him that loveth , to repeat it often . 4 for when thou art present , all things doe yeeld delight , but when thou art absent , all becomes irksome . thou givest quiet of heart and much peace , and pleasant joy . 5 thou makest men thinke well of all , and praise thee in all things : neither can any thing please us long without thee . 6 but if it be pleasant and delightsome , thy grace must be present , and it must be seasoned with the sweetnesse of thy wisdome . 7 what can be distastfull unto him , to whom thou art pleasing ? and whom thou delightest not to him , what can be pleasant ? 8 but the wise of the world , & they that have their contentment in sensuall things , cannot attain to thy wisdome , for in the world is much vanity , and in the flesh is death . 9 but they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; for they are changed from vanity to truth , from flesh to spirit . 10 to these god is sweet , and what good soever is found in creatures , they wholly referre unto the praise of their maker . 11 notwithstanding great , yea very great is the difference between the sweetnes of the creatour , and of the creature , of eternity and of time , of uncreated and created light . 12 o everlasting light , surpassing all created lights , cast forth the beams of thy brightnesse from above , and pierce the most mward corners of my heart . 13 purify , rejoyce , clarify and quicken my spirit with all the powers thereof , that i may cleave unto thee with excesse of unspeakable joy . 14 o when will that blessed and desired houre come , that i may be filled with thy presence , and thou maist be unto me all in all ! 15 as long as this is not granted me , i shall not have full nor perfect joy . alas ! my old man yet liveth in mee , he is not wholly crucified , he is not perfectly dead ; 16 he doth yet covet strongly against the spirit , & moveth civill wars , and suffereth not the kingdome of my soule to be in peace . 17 but thou that rulest the powers of the sea , and asswagest the motions of the waves , rise and help me . 18 dissipate the people that desire warre , and destroy them in thy might , and let thy hand be glorified : for there is no hope nor refuge for me , but in thee , my lord god. chap. xxxv . that there is no security from temptation in this life . sonne , there is no security in this life : as long as thou livest thou shalt alwaies have need of spirituall armour . 2 thou livest among enemies , & art assaulted on all sides : if thererefore thou defendest not thy selfe on every side with the shield of patience , thou canst not be long unwounded . 3 moreover if thou sixe not thy heart on me with a sincere will to suffer all things for me , thou canst not sustaine the heat of this battaile , nor get that victorious crown which they have that are in glory . 4 thou oughtest therefore manfully to goe through all , and to use a strong hand against whatsoever withstandeth thee . 5 for to him that overcometh is given manna , and to the negligent is left much woe . 6 if thou seekest rest in this world , how wilt thou then attain to everlasting rest ? give not thy selfe to much ease , but to much patience . 7 seek true peace , not in earth , but in heaven ; not in men , nor in any creature , but in god alone . 8 thou oughtest for the love of god willingly to undergoe whatsoever labours , to endure whatsoever griefes , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humiliations , confusions , corrections , and contempts . 9 these helpe to the attaining of vertue : these try a novice of christ , these make up an heavenly crowne . 10 i will give an everlasting reward for a short labour , and infinite glory for transitory confusion . 11 thinkest thou , that thou shalt alwaies have spirituall consolations at will ? my saints had not so , but many afflictions , and sundry temptations , and many discomforts . 12 all which they endured patiently , and trusted rather in god , then in themselves : knowing that the sufferings of this time are not worthy to obtain future glory . 13 wilt thou have that straight waies , which many , after teares , and great labours have hardly obtained , expect the comming of thy lord , do manfully , be of good courage . 14 feare not , doe not fly , but offer both body & soul for the glory of god ; i will reward thee in most plentifull manner , and i will be with thee in all thy tribulations . chap. xxxvi . against the vaine-iudgments of men . sonne , sixe thy heart stedfastly on god , and feare not the judgments of men , when thy conscience giveth testimony of thy justice and innocencie . 2 it is a good and a happy thing to suffer in that sort ; neither will it be burdensome to an humble mind , nor to him that trusteth rather in god , then in himselfe . 3 the most part of men are given to talke much , and therefore litle care is to be had of their words : neither is it possible to satisfie all . 4 though the apostle endeavour to please all in our lord , and made himselfe all unto all , yet he litle regarded that he was judged by humane judgment . 5 he did for the edification and health of others , as much as he could and lay in him yet could he not hinder , but that he was sometimes judged , and despised by others . 6 therefore he committed all to god , who knew all , and defended himselfe with patience , & humility against evill tongues , and such as thought vanities and lies , and spake what they listed . 7 yet sometimes notwithstanding he answered , lest the weake might have received scandall by his silence . 8 who art thou that fearest mortal man ? to day he is , and to morrow he is not seene . feare god and the terrour of men shall not trouble thee . 9 what harme can the words or injuries of any doe thee ? he rather hurteth himselfe then thee : neither can he avoid the iudgments of god , be lie what he will. 10 have thou god before thine eyes , and contend not with complaining words . 11 i am able to deliver thee from all shame and wrong , and to repray every one according to , their workes . 12 and if for the present thou seemest to be trodden downe , and to suffer shame and confusion without desert doe not repine , neither doe thou lessen thy crowne by thy impatience , but rather lift up thine eyes to mee in hea . chap. xxxvii . of a full and pure resignation of our selves for the obtaining freedome of heart : sonne , leave thy selfe , and thou shalt find me . make choice of nothing , appropriate nothing to thy selfe , and thou shalt ever gaine . 2 for greater grace shall alwaies he given thee , when thou doest perfectly resigne thy selfe , and not turne back to take thy selfe againe . 3 lord , how often shall i resigne my selfe ? and wherein shall i forsake my selfe ? alwaies and in every thing , as well in litle as in great . 4 i doe accept nothing , but doe require that thou be as it were naked and void of all things . 5 otherwise , how canst thou be perfectly mine , and i thine , unlesse both within and without thou be free from all selfe-will ? 6 and how much the sooner thou doest this , so much the better shalt thou find thy selfe , and how much the more fully & sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gaine . 7 some there are that resigne themselves , but with some exception : for they put not their whole trust in god , and therefore doe labour to provide for themselves . 8 some also at the first doe offer all , but afterwards being affailed with temptations , doe returne againe to that which they had left , and therefore they goe not afterwards in the way of vertue . 9 these shall not attaine to the true liberty of a pure heart , nor to the grace of my divine familiarity , unlesse they first make an entire resignation , and offer themselves a daily sacrifice unto me . 10 for without this can never be obtained the union with me , wherewith my saints enjoy me . 11 i have often said unto thee , and now againe i say the same : forsake thy selfe , resigne thy selfe , and thou shalt enjoy great internall peace . 12 give all for all , seeke nothing , require nothing , repose thy selfe purely and with a full confidence in me , and i will give my selfe unto thee , and darknesse shall not cover thee . 13 let this be thy whole endeavour , let this be thy praier , let this be thy desire . 14 that casting off all proprietie , thou maist all naked follow thy naked saviour iesus : and dying to thy selfe , maist live eternally to me . 15 then shall vaine fantasies , evil perturbations , and all superfluous cares fly away , then shall immoderate feare leave thee , and inordinate love shall die . chap. xxxviii . of good government of outward things , and of recourse to god in dangers . sonne , thou oughtest with all diligence to procure , that in every place and action , or externall businesse , thou be inwardly free , and master of thy self , and that all things be under thy disposition , and thou not subject to them . 2 that thou maist be lord and master of thy actions , not a servant or a hireling , but rather a freeman , and a true hebrew belonging to the lot and freedome of the sons of god ; 3 who put the things that are present under their feet , and place their thoughts on that which is eternall ; who look on transitory things with the left eye , and with the right doe behold the things of heaven . 4 who depend not upon temporall things but make such things depend upon them and serve them . 5 as they are ordained by god , and appointed by the creator of all , who hath left nothing in his creatures without due order . 6 if thou remaine firme and stedfast in all events , and doest not weigh by the outward appearance , nor with a carnall eye , the things which thou seest and hearest , 7 but presently in every occasion doest enter with moses into the tabernacle to aske counsell of our lord , thou shalt sometimes heare the divine and celestiall oracle , and shalt returne instructed of many things , both present and to come . 8 moses had alwaies recourse to the tabernacle for the deciding of all doubts , and obscure questions , and fied to the help of praier , for the remedy of the iniquity and dangers of men . 9 so oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the divine favour . 10 for the scripture testifieth , that therefore was iosue and the children of israell deceived by the giboanites , because they consulted not first with god , but giving too lightly credit to faire words , were deluded with counterfeit piety . chap. xxxix . that a man be not over earnest in his affaires . son , alwaies commit thy cause to me i will dispose well of it in due time , expect my ordination , and thou shalt find it will be for thy good . 2 lord , i doe most willingly commit all unto thee , for my care can profit litle : o that i cleaved not too much to future events , but oftered my selfe with all readinesse of mind to thy divine pleasure ! 3 sonne , oftentimes a man doth earnestly labour for that which he desireth , and when he hath gotten it , he beginneth to be of another mind , and not to esteeme so much of it , as before he did . 4 for mans affections doe not long continue fixed on one thing , but doe passe from one to another . 5 it is therefore a matter , not of least moment , to forsake our selves even in the least things . 6 the true spirituall profit of man consisteth in denying and forsaking of himselfe : and he that is thus resigned up liveth in great freedome and securitie . 7 but the ancient enemie , who alwaies laboureth to withstand the servants of god , omitteth at no time his wonted temptations , but day and night lieth still in waite , to cast the unwary , if he can , into the snare of deceipt : watch therefore and pray , saith our lord , that you enter not into temptation . chap. xl. that man hath no good of himselfe , nor any thing whereof he can glory . lord , what is man , that thou art mindfull of him , or the son of man , that thou vouchsafest to visit him ? what hath man deserved that thou shouldest give him thy grace ? 2 lord , what cause have i to complaine , if thou forsake me ? or if thou dost not that which i desire , what can i justly say against it ? 3 surely , this i may truly think and say : lord , i am nothing , i can doe nothing , i have nothing that is good of my selfe . 4 but in all things i doe faile , and am defective , and doe ever tend to nothing : and unlesse thou helpe me , and doest inwardly instruct me , i become cold , and am dissolved . 5 but thou , o lord , art alwaies the same , and endurest for ever , alwaies good , just , and holy , doing all things well , justly , and holily , and disposing al things with wisdome . 6 but i that am more inclined to fall , then to goe forwards , doe never continue in one estate : for seven different times are changed over me , yet doth it soone turne to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . 7 for thou alone canst help me without the favour of man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be converted , and rest in thee alone . 8 wherefore if i could once perfectly forsake all humane comfort , either for the love of devotion , or for mine owne necessitie , which inforceth me to seeke after thee ( for none else can comfort me ) then might i well hope in thy grace , and rejoyce in the gift of new consolation . 9 thankes be unto thee , from whence all proceedeth , as often as it goeth well with me : but i am meere vanity , and nothing before thee , an unconstant and weake man. 10 whereof then can i glory ? of why doe i desire to be esteemed of ? is it not of nothing ? and this is most vaine . 11 truly , vain-glory is an evill plague and very great vanity , because it draweth from true glory , and robbeth the soule of heavenly grace . 12 for whilst a man pleaseth himselfe , he displeaseth thee : whilst he gapeth after the praise of men , he is deprived of true vertue . 13 but true glory & holy exultation , is for a man to glory in thee , and not in himselfe , to rejoyce in thy name , and not in his owne vertue , nor to delight in any creature , but for thee . 14 praised be thy name , not mine : magnified be thy worke , not mine : let thy holy name be for ever blessed , but to me let no part of mens praises be given . 15 thou art my glory , thou art the joy of my heart : in thee will i glory and rejoyce all the day ; but for my selfe i will not joye , but in my infirmities . 16 let the iewes seeeke the glory , which one man giveth to another : i will desire this , which is from god alone . 17 for all humane glory , all temporall honour , all worldly highnesse , compared to thy eternall glory , is vanity and folly . 18 o my truth , my mercy , my god , most blessed trinity , to thee alone be all praise , honour , vertue , and glory for all eternity ! chap. xli . of the contempt of all temporall honours . sonne , trouble not thyselfe , if thou seest others honoured and advanced , and thy selfe contemned and debased . 2 lift up thy heart unto me in heaven , and the contempt of men in earth will not grieve thee . lord , we are blind , and quickly seduced with vanity . 3 if i look well into my selfe , i cannot say , that any creature hath done me wrong , and therefore i cannot justly complain of thee : 4 but because i have often and grievously sinned against thee , all creatures doe justly take armes against me , for shame and contempt is due unto me , but unto thee praise honour and glory . 5 and unlesse i doe so prepare my selfe , that i be willing , and doe rejoyce to be despised and forsaken of all creatures , and to be esteemed nothing at all , i cannot obtain internall strength and peace , nor be spiritually enlightned , nor wholly united unto thee . chap. xlii . that our peace is not to be placed in men . sonne , if the peace thou hast with any , be grounded on the opinion which thou hast of him , or on the contentment thou receavest in his company , thou shalt ever be unconstant and subject to disquiet : 2 but if thou have recourse unto the ever-living and eternall truth , a friend going from thee or dying shall not grieve thee . 3 the love of thy friend ought to rest in me , and for me is he to be beloved whosoever he be whom thou thinkest well of , and is verily deare unto thee in this life . 4 no friendship can availe , or continue without me ; neither is the love true and pure , which they have , whose hearts are not joyned together by me . 5 thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of men . 6 man approacheth so much the neerer unto god , how much the farther off he departeth from all earthly comfort . 7 so much the higher also he ascendeth unto god , by how much the lower he descendeth into himselfe , and how much the baser he is in his own conceipt : 8 but he that attributeth any good unto himselfe , hindreth the comming of gods grace into him , for the grace of the holy ghost ever seeketh an humble heart . 9 if thou coulde●st perfectly annihilate thy selfe , and purge thy selfe of all created love , then should there flow into thee great abundance of my grace . 10 when thou castest thy eyes on creatures , the sight of thy creator is taken from thee . 11 learne to overcome thy selfe in all things for the love of thy creator , and then shalt thou be able to attaine to heavenly knowledge . 12 how litle soever it be , if it be inordinately loved and regarded , it defileth the soule , and hindreth the enjoying of the chiofest good . chap. xliii against vaine and secular knowledge . sonne , let not the faire speeches , & subtile sayings of men move thee ; for the kingdome of god consisteth not in words , but in vertue . 2 observe well the words which i speake : for they inflame the heart , and enlighten the mind , induce compunction , and bring sundry comforts . 3 doe thou never read to shevv thy selfe learned or wise : but labour to mortify thy vices , for that will profit thee more , then the knowledge of many hard and difficult questions . 4 when thou shalt have read and known many things , thou oughtest ever to returne to one begining . 5 i am he , that teacheth man all knowledge ; and doe give to litle ones a more cleare understanding , then can be taught by man. 6 he therefore to whom i speak , shall quickly be wise , and shall profit much in spirit . woe be to them , that inquire many curious things of men , and doe litle desire to know the way how to serve me . 7 the time will come , when the maister of maisters shall appear , christ the lord of angels , to hear the lessons of all , that is , to examine the consciences of every one . 8 and then he will search hierusalem with a candle , and the hidden things of darknesse shall be laid open , and the inventions of tongues shall be silent . 9 i am he that in an instant doe raise up the humble mind , to understand more reasons of the everlasting truth , then can be gotten by ten years study in schooles . 10 i teach without noise of words , without confusion of opinions , without ambition of honour , without contention of arguments . 11 i am he that teacheth to despise earthly things , to loath things present , to seeke the everlasting , to delight in the things that are eternall . 12 to flye honours , to suffer scandalls , to place all hope in me , to desire nothing out of me , and above all things servently to love me . 13 for one by loving me entirely , learned divine things , and spake wonders : he profited more in forsaking all things , then in studying subtilties . 14 to some i speak ordinary things , to others , things more rare to some i appear sweetly by signes and figures , but to some i reveale mysteries with much light . 15 the voice of books is one , but it teacheth not all men alike : for i am the internall teacher , i am the truth , the searcher of the heart , the understander of thoughts , the setter forwards of good works , distributing to every one according to my will. chap. xliv . of not drawing outward things to our selves . sonne , in many things thou oughtest to be ignorant , and esteeme thy selfe as dead upon earth , and as one to whom the world is crucified . 2 thou must also passe over many things with a deafe eare , and rather think of that which appertaineth to thy peace . 3 it is more profitable to turne thine eyes from the sight of unpleasing things , and to leave unto every one his own opinion , then to strive with contentious words . 4 if thou standest well with god , and considerest his judgements , thou shalt the more easily yeeld to the will of others . 5 o lord , to what an estate are we come ! behold , we bewaile a temporall losse , and for a little gaine wee toile and spare no labour , and the spirituall damage of our soule is forgotten , and hardly at length called to mind . 6 that which litle or nothing profiteth , is alwaies remembred , and that which is chiefly necessary , is negligently passed over . 7 because mans nature carrieth him to externall things , and unlesse he quickly returne unto himselfe , he lyeth drowned in them with delight . chap. xlv . that credit is not to be given to all men : and how prone man is to offend in words . help me lord , in my tribulation , for vaine is the defence of man. how often have i been deceaved , finding want of faith , where i thought it sure ? and how often have i found faith , where i least expected it ? 2 it is vaine therefore to trust in men , but the safety of the just , o lord , is in thee . blessed be thou my god , in all things that befall us ! we are weak and inconstant , quickly deceaved , and soone changed . 3 who is he , that is able so warily to keep himselfe , that he never fall into any deceipt or doubt ? but he that trusteth in thee , o lord , and seeketh thee with a pure heart , doth not easily fall . 4 and if he fall into any tribulation , be he never so much inthralied , yet he shall quickly be delivered or comforted by thee , for thou wilt not forsake him for ever that trusteth in thee . 5 the friend is rare to be found , that continueth faithfull in his friends distresse , but thou , o lord , thou alone art faithfull at all times , and there is none like unto thee . 6 o how wise was that holy soule that said : my mind is firmely setled and grounded in christ ! if it were so with : mee then would not human feare so easily trouble me , nor words move me . 7 who can foresee all things ? who is able to beware beforehand of future evills ? if things even foreseen doe oftentimes hurt us , how can things unlooked for choose but wound us grievously ? 8 but why did ( not provide better for my selfe , 〈…〉 why also have i so easily given credit ●o others ? 9 but alas we are men , and god knoweth weak & f●●ile men , although by to any we are reputed and called angels . 10 to whom shall i 〈◊〉 credit lord ? to whom but to thee ? thou art the truth that neither dost deceave , not canst be deceaved . 11 and on the other side , every man is a lyar , weak , unconstant , and subject to fall , especially in words , and therefore we must not easily give credit even to that , which in outward shew seemeth at the first a certaine truth . 12 o with how great wisdome hast thou warned us to take heed of men ? and because the enemies of man are his familiar & domesticall acquaintance , not to trust , if one should say , behold here , or behold there . 13 i am taught to my cost , and i would to god i might thereby increase my care , and not my folly . 14 be wary , saith one , be wary , keep unto thy selfe what i tell thee . 15 and whilest i hold my peace , and think it is secret , he cannot keep that secret , which he desired should be secret , but presently disoloseth me and himselfe , and goeth his way . 16 from such tales , and such improvident people , protect me lord , that i fall not into their hands , nor ever commit such errors . 17 give me grace my god to observe truth , and constancy in my words and remove far from me a deceiptfull tongue . what i am not willing to suffer , i ought by all means to avoid . 18 o how good and quiet a thing it is to be silent , and not to talke of others , nor to believe all that is said , nor easily to report what we have heard . 19 to lay ones selfe open to few , alwaies to seeke after thee , the beholder of the heart ? not to be carried about with every wind of words , but to desire that all things both within & without , be accomplished according to thy will and pleasure . 20 how secure is it for the keeping of heavenly grace , to fly the sight of men , and not to seeke those things , that seeme to cause admiration abroad , but to follow that withall diligence , which bringeth amendment of life , and increase of fervour . 21 to how many hath vertue known and overhastily commended been hurtfull ? how profitable hath grace been , kept with silence in this mortall life , which is nothing but a perpetuall temptation and a warfare ? chap. xlvi . of putting our trust in god , whom evill words arise . sonne , be constant , and put thy trust in me : for what are words , but words ? they passe through the aire , but hurt not . if thou be guilty , determine willingly to amend thy selfe ▪ if thou be innocent , resolve to suffee this willingly at least for god. 2 it is a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure stripes . 3 and why doe small matters goe to thy heart , but for that thou art yet carnall , and regardest men more then thou oughtest ? 4 because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , and therefore seekest shadowes of excuses . 5 but look better unto thy felfe and thou shalt see , that the world yet liveth in thee , and a vaine desire to please men . 6 for when thou refusest to be humbled , and reproved for thy faults , it is surely evident , that thou art neither truly humble , nor dead to the world , nor the world perfectly crucified to thee . 7 but give diligent eare to my words , and thou shalt litle respect ten thousand words spoken by men 8 behold if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to passe , and madest no reckoning at all of it ? could all those words pluck as much as one haire from thy head ? 9 but he that hath not his heart within him , nor god before his eyes , is easily moved with every litle dispraise , when as he that trusteth in me , and trusteth not in his own judgement , shall be free from humane feares . 10 for i am the iudge and discerner of all secrets : i know how the matter passed , i know him that offereth the injury , and him that suffereth it . 11 from me hath this word proceeded , this hath happened by my permission , that out of many hearts thoughts may be revealed . 12 i shall judge the guilty and the innocent , but by a secret judgement i would before hand try them both . 13 the testimony of men oftentimes deceaveth , my judgement is alwaies true , it shall stand and not be overthrowne . 14 it is commonly hidden and secret , and not known in every thing but to few ; notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seemes not right . 15 men ought therefore to return to me in every judgement , and not to stand in their owne opinions . 16 for the just man will not be troubled , whatsoever happeneth unto him from god : and if any thing be wrongfully brought forth against him , he will not much care , neither will he vainely be glad , if by others he be with reason excused . 17 for he considereth that i am he that searcheth the heart and reines , and doe judge , not according to the outward face , nor humane apparence . 18 for that is oftentimes found ●ulpable in my sight , that in the judgement of men is thought to be commendable . 19 o lord my god , the just iudge , strong and patient , thou knowest the frailty and perversity of man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . 20 thou knowest that which i cannot reach unto , and therefore in every reprehension i ought to have submitted my selfe , and to have borne i● patiently . 21 vouchsafe mercifully to pardon me , as often as i have failed herein , and give me againe grace of greate● sufferance . 22 for thy bountifull mercy is more availeable to me for the obtaining of pardon , then my conceaved justice for the defence of my hidden conscience . 23 although my conscience accuse me not , yet i cannot hereby justify my selfe , for if thy mercy be away , ●o man living shall be justified in thy ●ight . chap. xlvii . that all grievous things are to be endured for life everlasting . sonne , let not the paines dismay thee which thou hast undertaken for me , neither be thou discomforted for the tribulations which doe befall thee , but let my promise strengthen and comfort thee in all events . 2 i am able to reward thee above all measure : thou shalt not long toyle here , nor alwaies be oppressed with griefe ; attend a while , and thou shalt see a speedy end of thy evils . 3 there will come an houre whe● all labour and trouble shall cease : litl● and short is all that passeth away with time . 4 doe as thou doest , labour faithfully in my vineyard , i will be thy reward : write , read , sing , mourne , keepe silence , pray , suffer crosses manfully : life everlasting is worthy of all these and greater combats . 5 peace shall come in the day which is knowne unto our lord , and ●here shall be no day nor night , to wit , of this time , but everlasting light , infinite brightnesse , stedfast peace , and secure rest . 6 then thou shalt not say , who shall deliver me from the body of this death ? nor cry , woe be unto me , for that my dwelling in a strange country is prolonged ! 7 for death shall be throwne downe , and health shall be without decay , no anxiety , blessed joy , sweet and glorious company . 8 o if thou hadst seene the everlasting crowne of the saints in heaven , and with how great glory they now rejoyce who in times past were con●●mptible to this world● and esteemed unworthy of life it selfe , 9 truly thou wouldest presently humble thy selfe even unto the earth : and wouldst rather seeke to be under the feet of all , then to have command , so much as over one . 10 neither wouldest thou desire the pleasant daies of this life , but rather rejoyce to be afflicted for god● , and esteeme it thy greatest gaine to be reputed as nothing amongst men . 11 o if thou hadst a feeling of these things , and didst suffer them to enter into the depth of thy heart , how durst thou so much as once to complaine ! 12 are not all painfull labours to be endured for everlasting life ? it is no small matter to loose or to gaine the kingdome of heaven . 13 lift up thine eyes therefore unto heaven : behold i , and all my saints with me , who in this world had great conflicts , doe now rejoyce , now are comforted , now are secure , now doe rest , and shall remaine with me everlastingly in the kingdome of my father . chap. xlviii . of the everlasting day , and shortnesse of this life . o most blessed mansion of the heavenly city : o most cleare day of eternity which night obscureth not , but the highest truth ever enlightneth , day ever pleasant , ever secure , and never changing into a contrary state . 2 o that that day would once appeare , and all these temporall things were at an end . 3 to the saints it shineth glistering with everlasting brightnesse , but to those that are pilgrims upon earth , it appeareth only a farre off , and as it were through a glasse . 4 the inhabitants of heaven doe know how joyfull that day is : but the banished children of eve bewaile the bitternesse and tediousnesse of this . 5 the daies of this life are short and evill , full of sorrow and anguish , where man is defiled with many sinnes , incumbred with many passions , disquieted with many feares , filled with many cares , 6 distracted with many curiosities , intangled with many vanities , compassed a bout with many errours , worne away with many labours , vexed with temptations , weakned with delights , tormented with want . 7 o when shall these evils be at an end ! when shall i be delivered from the miserable bondage of sin ? when shall i think , o lord of thee alone ? 8 when shall i perfectly rejoyce in thee ? when shall i be free from all impediments in true liberty , without all griefe of mind and body ? 9 when shall i have firme peace , peace secure and without trouble , peace within and without , pence every way assured . 10 o good iesu , when shall i stand to behold thee ? when shall i contemplate the glory of thy kingdome ▪ 11 when wilt thou be unto me all in all things ? o when shall i be with thee in thy kingdome which thou hast prepared for thy beloved , from before all worlds . 12 i am left a poore and banished man in the land of mine enemies , where there are daily warres , and great mis-fortunes . 13 comfort my banishment , asswage my sorrow : for my whole desire sendeth up sighes unto thee : for all ●s burdensome to me , whatsoever this world offereth for my comfort . 14 i desire familiarly to enjoy thee , but i cannot attaine unto it : i would gladly fixe my heart to the things of heaven , but temporall cares and unmorti●ied passions weigh me downe . 15 in ●ind i would be above all things , but to my flesh i am inforced to be subject against my will. 16 thus unhappy man that i am , i fight against my selfe , and am become grievous to my selfe , whilst my spirit seeketh after the things that are above , and my flesh that which is below . 17 o what doe i inwardly suffer , when in mind i consider heavenly things , and presently in my praiers , a multitude of fleshly fantasies present themselves before me ? 18 my god , be not farre from me , depart not in thy wrath from thy servant : cast forth thy lightning , and disperse them : send out thy darts , and breake all the fantasies of my enemy . 19 gather my senses together unto thee , make me forget the things of this world : grant me grace to cast away speedily the appearance of vices . 20 succour me , o everlasting truth , that no vanity may move me . come heavenly sweetnesse , and let all impurity fly from thy face . 21 pa●don me also , and mercifully forgive me as often as i think upon any thing else besides thee in prayer . 22 i truly confesse , that i am wont to be subject to many distractions : for oftent●mes i am not there , where i doe corporally stand , or sit , but rather , whither my thoughts doe carry me . 23 where my thoughts are , there am i● there is oftentimes my thought where my affection is : that quickly occurreth unto me , which is naturally delightsome , and by custome pleasing . 24 and for this cause , thou tha● art truth it selfe , hast plainly said , where thy treasure is , there is also thy heart . 25 if i love heaven , i willingly think of heavenly things : if i love the world , i rejoyce at the felicity of the world , and grieve for the adversity thereof . 26 if i love the flesh , i imagine oftentimes those things , that are pleasing to the flesh ; if i love the spirit , i delight to think of spirituall things . 27 for whatsoever i love , thereof doe i willingly speake , and heare , and carry home with me the formes and representations thereof . 28 o blessed is that man , that for thee , o lord , forsaketh all creatures , that violently resisteth nature , and out of the fervour of spirit crucifieth the concupiscences of the flesh : 29 that with a cleare conscience he may offer sincere praiers unto thee , and be worthy of the co●pany of the angelicall quires , all earthly things outwardly and ●nwardly being excluded . chap. xlix . of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . sonne , when thou perceivest the desire of everlasting blisse to be given thee from above , and desirest to depart out of the tabernacle of this body that thou maist without shadow of any enterchange behold my light , open thy heart , and receive this holy inspiration with thy whole desire 2 give great thankes to the heavenly goodnesse , that dealeth with thee so favourably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall downe to the vanitie● of the earth . 3 neither doest thou obtaine this by thine owne thought or endeavour , but by the only favour of heavenly grace and divine bounty . 4 that thou maist profit in vertue and obtaine greater humility , and prepare thy selfe to future battailes , and endeavour to cleave unto me with the whole affection of thy heart , and serve me with a servent desire . 5 sonne , fire often burneth , but flame ascendeth not up without smoke : so likewise the desires of some men are earnestly carried to heavenly things , and yet they are not free from temptation of carnall affection : 6 and therefore it is not altogether purely for the honour of god , that which they so earnestly request of him . 7 such is also oftentimes thy desire , which with such importunity thou presentest unto me . 8 for that is not pure and perfect , which is infected , and desiled with the love of thine owne proper commodity and interest . 9 aske not that which is delightsome and profitable to thee , but that which is gratefull to me , and appetaineth to my honour . 10 for if thou judgest aright ▪ thou oughtest to preferre and follow my appointment , rather then thine owne desire , or any thing that can be desired . 11 i know thy desire , and have heard thy often groanes : now thou wouldest be in the freedome of the glory of the sonnes of god : now doth the everlasting habitation , and the heavenly country full of joy delight thee . 12 but this houre is not yet come : it is yet another time , to wit , a time of warre , a time of labour and triall . 13 thou desirest to be filled with the chiefest good , but thou canst not attaine it for the present : i am he , saith our lord , expect untill the kingdome of god doth come . 14 thou art yet to be tried upon earth , and to be exercised in many things : comfort shall be sometimes given thee , but abundant fulnesse thereof shall not be granted to thee . 15 take courage therefore , and be valiant as well in doing as in suffering things contrary to nature : thou oughtest to put on a new man , and to be changed into another man. 16 thou must oftentimes doe that which thou wouldest not , and leave undone that which thou wouldest : that which is pleasing to others shall goe well forwards , that which thou wishest shall not speed . 17 that which others say shall be heard , what thou saist shall be nothing regarded : others shall aske and shall receive , thou shalt aske and not obtaine . 18 others shall be great in thc praises of men , but of thee there shall be no speech , to others this or that shall be committed , but thou shalt be accompted sit for nothing . 19 at this nature will sometimes repine , and it is much if thou endurest it with silence . 20 in these and such like , a faithfull servant of our lord is wont to be tried , how he can deny and overcome himselfe in all things . 21 there is scarce any thing , wherein thou hast such need to mortifie thy selfe , as in seeing and suffering those things that ●are contrary to thy will. 22 especially when that is commanded , which seemeth unto thee inconvenient , or to little purpose . 23 and for that thou being placed under authoritie , darest nor resist higher power , therefore it seemeth hard unto thee , to walke at the beck of another , and to leave wholly thine own opinion . 24 but consider , sonne , the fruit of these labours , the end neare at hand , and the reward above all measure , and thou shalt receive no griefe there by , but great comfort of thy patience . 25 for in regard of that litle of thy will which now thou willingly forsakest , thou shalt alwaies have thy will in heaven . 26 there thou shalt have all that thou wilt , or canst desire , there thou shalt enjoy all good without feare of loosing it , there shall thy will be ever one with me ; it shall desire nothing strange or private . 27 there no man shall withstand thee , no man hinder thee , nothing come against thee : but all things desired shall be there together present , and refresh thy whole affection , and fulfill it to the highest . 28 there i will returne thee glory for the reproach which here thou sufferedst , a garment of praise for former griefe ; for the lowest place , a seat of an everlasting kingdome : 29 there shall the fruit of obedidience appeare , the labour of repentance rejoyce , and humble subjection shall be gloriously crowned . 30 now therefore bow thy selfe with great humility under the h●nds of all , and regard not who said , or commanded this . 31 but take great heed , that whether thy superiour , or thy inferiour , or thine equall require any thing of thee , or doe insinuate their desire , thou take it all in good part , and endeavour to fulfill it with a sincere intention . 32 let one seeke this , another that , let him glory in this , the other in that , and be praised a thousand thousand times . 33 but doe thou neither rejoyce in this , not in that , but in the contempt of thy selfe , and in the good pleasure and honour of me alone . 34 this art thou to wish , that whether it be by life , or whether it be by death , god may be alwaies glorified in thee . chap. l. how a desolate person ought to offer himselfe into the ●ands of god. lord god , holy father● , thy holy name be now and for ever ble●●ed , because , so it is done , as thou wouldest have it , and it is good , ●what thou wouldest have done . 2 let thy servant rejoyce in thee , not in himselfe , nor in any thing else , ●or thou alone art the true gladnesse , thou art my hope and my crowne , thou art my joy and my honour , o lord. 3 what hath thy servant , but what he hath received from thee , even without any desert of his ? thine is all that thou hast given , and whatsoever , thou ●●st made . 4 i am poore , and in labours from my youth : and sometimes my soule is heavy even unto teares , sometimes also she is troubled at her selfe , by reason of passions which rise against her . 5 i desire the joy of peace , i earnestly crave the ●peace of thy children , that are fed by thee in the light of comfort . 6 if thou give peace , if thou infuse holy joy , the soule of thy servant shall be full of heavenly sweetnesse , and shal become devout in thy praise . 7 but if thou withdraw thy selfe , ( as very often thou art wont ) he will not be able to runne the waies of thy commandements , but rather he boweth his knees and knocketh his breast . 8 for it is not with him , as it was yesterday , and the day before , when thy light shined upon his head : and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 9 o righteous father , and ever to be praised , the houre is come , that thy servant is to be proved ! o beloved father it is fit , that in this houre thy servant suffer something for thee . 10 o father worthy of eternall honour , the houre is come which from all eternity , thou didst fo●eknow should come . 11 that for a short time thy servant should outwardly be oppressed , but inwardly live for ever with thee . 12 he should be a litle despised , and humbled , and made as an abiect in the sight of men , and much afflicted with passions and infirmities , that in the morning of the new light he may rise againe with thee , and be glorified in heavenly places . 13 holy father , thou hast appointed it so , and wilt have it so , and this is fulfilled which thy selfe hast commanded . 14 for this benefit thou bestowest upon thy friend , that albeit for thy sake he must suffer affliction in this world , yet is it but how often , and by whom , and as thou wilt give leave . 15 for in the world nothing commeth to passe , either without thy counsell , without thy providence , or without a cause why . 16 it is good for me , lord , that thou hast humbled me , that i may learne thy righteous iudgments , and cast away all haughtinesse of heart , and presumption . 17 it is profitable to me , that shame hath covered my face , that i may rather seeke to thee for comfort , then to men . 18 i have learned also hereby to dread thy inscrutable judgment , that afflict●st the just with the wicked , but not without equity and iustice . 19 i give thee thankes , that thou hast not spared my sinnes , but hast worne me away with bitter stripes , inflicting sorrowes , and sending griefes within and without . 20 there is none under heaven that can comfort me , but thou my lord god , the heavenly physitian of soule● , that strikest , and healest ? bringest into hell , and drawest out again : let thy correction be upon me , and let thy rod instruct me . 21 behold beloved father , i am ●n thy hands , i bow my selfe under the ●od of thy correction : let my neck and shoulders feele the stripes of thy chastisement , that my crookednesse may be conformed to thy will. 22 make ●●●devou● and humble disciple of thine , as thou art wont very well to doe , that i may be ready at every beck of thy divine pleasure . 23 i commend my selfe and all mine unto thee to be corrected : it is better to be rebuked here , then hereafter . 24 thou knowest all and every thing , and there is nothing hidden from thee in the conscience of man. 25 before things are done , thou knowest that they will happen , and hast no need that any should teach thee , or admonish thee of those things , which are done on earth . 26 thou knowest what is expedient for my good , and how much tribulation is fit for purging the rust of my sins . 27 doe with me according to thy ●esired pleasure , and despise not m● sinfull life , better and more clearly known to none then to thee alone . 28 grant me , lord to know that which is to be knowne ; to love that which is to be beloved , to praise that , which pleaseth thee most : to esteeme that which is precious unto thee : to despise that , which is contemptible in thy sight . 29 suffer me not to iudge according to the sight of the outward eyes , to give sentenc● according to the hearing of the eares of ignorant men . 30 but to discerne of visible and spirituall things with a true iudgme●t , and above all things ever to search after thy good will and pleasure . 31 the senses of men are often deceived in their iudgments , the lovers of the world are also deceived in loving only visible things : what is a man the better , for that he is esteemed great by man ? 32 the deceitfull in exalting the deceitfull , the vaine man in extolling the vaine , the blind in conducting the blind , the weake in magnifying the weake , deceiveth him : and doth verily more shame him , while he doth vainely praise him . 33 for how much every one is in thy sight o lord , so much he is , and no 〈◊〉 saith humble s. francis. chap. li. that a man ought to imploy himselfe in workes of humilitie , when force is wanting for higher exercises . sonne , thou art not able alwaies to continue in the fervent desire of vertue , nor to persist in the high pitch of heavenly contemplation . 2 but thou must sometimes of necessity by reason of originall corruption descend to inferior things , and beare the burthen of this corruptible life , though unwillingly and with griefe . 3 as long as thou cariest a mortall body , thou shalt feele great trouble & heavinesse of heart . 4 thou oughtest therefore in the flesh oftentimes to bewaile the burthen of the flesh : for that thou canst not alwaies persevere in spirituall exercises and divine contemplation . 5 it is then expedient for thee to flye to humble and exteriour workes , and to refresh thy selfe with good and vertuous actions . 6 to expect with a firme confidence my cōming , & heavenly visitation , to beare patiently thy banishment , and the drinesse of thy minde , untill i visit thee againe and deliver thee from all anxiety . 7 for i will make thee forget thy paines , and enjoy inward quietnesse . 8 i will lay open before thee the pleasant fields of holy scripture , ●ha● with an enlarged heart that maist begin to run the way of my commandements . 9 and thou shalt say , that the sufferings of this time are not worthy of the glory to come , that shall be revealed in us . chap. lii . that a man ought to esteeme himselfe unworthy of comfort , and to have deserved stripes . lord i am not worthy of thy comfort , no● of any spirituall visitation , and therefore thou dealest justly with me , when thou leavest me poore and desolate . though i could powre out even a sea of teares , yet i were not worthy of thy comfort . 2 for ( alas ) i deserve nothing , but to be scourged and punished , in that i have grievously and often offended thee , and sinned in many things . 3 all things therefore duly considered , i am not worthy even of the least comfort . 4 but thou mild and mercifull god , who wilt not that thy works doe perish , to shew the riches of thy goodnesse upon the vessels of mercy , even beyond all mine own merit , vouchsafest to comfor thy servant , above humane measure . 5 for thy heavenly consolations are not like humane communications , and in comparison of thee we are miserable comforters . 6 what have i done o lord , that thou shouldest bestow upon me , any heavenly comfort . 7 i remember i have done no good at all , but have been alwaies prone to sinne , and slothfull in my amendment . 8 it is so true , that i cannot deny ●it , if i should say otherwise , thou wouldest plead against me , and there would be none to defend me . 9 what have i deserved for my sinnes , but hell and everlasting fire ? 10 i confesse in the truth of my heart , that i am worthy of all sco●ne and contempt , and it is unfit that i should be remembred , amongst thy holy ones . 11 and although i be unwilling to heare this , yet notwithstanding for the love of truth , i will lay open my sinnes against my selfe , that i may the better obtaine mercy at thy hands . 12 what shall i say , being guilty , and full of all confusion ? i have nothing to say but this , i have sinned , lord , i have sinned , have mercy on me , pardon and forgive me . 13 suffer me a litle , that i may bewaile my griefe , before i goe unto the land of darknesse , and be covered with the shadow of death . 14 what dost thou require of a guilty and miserable sinner , ●ut that he be contrite and sorrowfull ▪ and doe humble himselfe for his sinnes . 15 in true contrition and humblenesse of heart , is bred a hope of forgivenesse , a troubled conscience is reconciled againe , grace lost is restored ▪ man is defended from future wrath , & god and the penitent soule meet together in a holy kisse . 16 humble contrition for ●innes , is an acceptable sacrifice unto thee o lord , savouring much sweeter in thy nostrils then the perfume of franki●sence . 17 this is also the pleasant oyntment , which thou wouldest have powred upon thy sacred feet , for thou never despisest a contrite and humble heart . 18 there is a place of refuge , from the angry face of the enemy ; there is amended , and washed away whatsoever elsewhere was polluted and defiled , chap. liii . that the grace of god is not given to those that savour of earthly things . sonne , my grace is precious , it suffereth not it selfe to be mingled wit● externall things , nor earthly comforts . thou oughtest therefore to cast away all hinderances of grace , if thou desire to receave the infusion thereof . 2 choose therefore a secret place to thy selfe , love to live alone with thy selfe , desire the conversation of none , but rather powre out devout prayers unto god , that thou maist keep thy minde compunct , and thy conscience pure . 3 esteem the whole world as nothing : preferre my service before all outward things : for thou canst not altend unto me , and be delighted also in transitory vanities . 4 thou oughtest to sequester thy selfe from thy acquaintance and friends , and to keep thy mind deprived of all temporall comfort . 5 so the blessed apostle peter required , that the faithfull of christ should keep themselves as strangers & pilgrims in this world . 6 o how great a confidence shall he have at the houre of death , whom no affection to any earthly thing detained in the world . 7 but the weak minde is not yet capable of so retired a heart : neither doth the fleshly person understand the freedome of a re●ollected minde . 8 notwithstanding if he will be truly spirituall , he ought to renounce as well those which are farre off , as those which are neere unto him , and to beware of no man more then of himselfe . 9 if thou perfectly overcome thy selfe , thou shalt with more ease subdue the rest . it is a glorious victory to triumph over our selves . 10 for he that keepeth himselfe subject in such sort , that his sensuality be subdued to reason , and reason in all things be obedient to me , he is truly a conquerour of himselfe , and lord of the world . 11 if thou desire to mount unto this height of perfection , thou must begin manfully , and set the axe to the root , that thou maist pluck up and destroy , thy hidden and inordinate inclination to thy selfe , and unto all private and earthly good . 12 of this vice ( that man too inordinately loveth himselfe ) almost all dependeth , whatsoever is wholy to be overcome : which being once overcome and subdued , there will presently ensue great peace and tranquillity . 13 but for that few endeavour perfectly to dye unto themselves , and do forsake themselves wholly , therefore they remaine intangled in themselves , and cannot be lifted up in spirit above themselves . 14 but he that desireth to walke freely with mee , it is necessary that he mortify all his inordinate affections , and not adhere unto any creature by private love . chap. liv. of the different motions of nature and grace . sonne , marke diligently the motions of thine own nature , and my grace , for in every contrary and secret manaer these are mooved , and can hardly ●e discerned , but by him that is spirituall , and inwardly enlightned . 2 all men desire that which is good , and pretend some good in all their words and deeds , and therefore under pretence of good , many are deceaved . 3 nature is deceiptfull and seduceth , intangleth , and deceaveth many , and alwaies proposeth her selfe for her end . 4 but grace walketh with great sincerity , and avoideth all shew of evill , pretendeth not deceipts , and doth all things purely for gods , sake in whom also she finally resteth . 5 nature will not willingly dye , nor be kept in , nor overcome , nor be subject to any , nor be subdued . 6 but grace laboureth to mortify her selfe , resisteth sensuality , seeketh to be subject , is willing to be overcome ▪ and will not use her own liberty . 7 she loveth to be kept under discipline , and desireth not to rule any but alwaies to live and remaine wholly subject unto god , and for god i● ready humbly to bow unto all men . 1 nature striveth for her own commodity , and considereth what profit she may reap by another . 9 but grace considereth not what is profitable and commodious unto hef selfe , but rather what is profitable 〈◊〉 many . 10 nature willingly receaveth honour and reverence : but grace faith●fully attributeth all honour and glory ●nto god. 11 nature feareth shame & contempt , but grace rejoyceth to suffer reproach for the name of iesus . 12 nature loveth idlenesse , and bodily rest , but grace cannot be idle , out willingly imbraceth labour . 13 nature seeketh to have those ●hings that be cu●ious and precious , abhorreth that which is meane and base . 14 but grace delighteth in plaine and humble things , despiseth not course and meane , nor refuseth to weare that which is old and torne . 16 nature respecteth the things of this world , rejoyceth at earthly gain , ●orroweth for losse , is moved with every injurious word . 17 but grace thinketh on that , which is everlasting , and cleaveth not ●o that which fadeth with time , she is ●ot troubled with losse , nor exaspera●ed with injuries , for that she hath pla●ed her treasure and joy in heaven , where nothing perisheth . 18 nature is covetous , and doth ●ore willingly receave then give , she ●●veth to have things proper and pri●ate . 19 but grace is pitifull & liberall to all , avoideth singularity , is content with a little , thinketh it happier to give , then to receive . 20 nature inclineth to creatures , yeeldeth to her own flesh , followeth vanities , and listneth to discourses . 21 but grace draweth unto god , and seeketh after vertues , renounceth creatures , flieth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publike . 22 nature is willing to have some outward comfort , wherein she may delight her senses . 23 but grace seeketh comfort in god alone , and delighteth above all visible things in the highest good . 24 nature worketh all for her own gaine and profit , she can doe nothing freely ; but for bestowed benefits , she hopeth to obtaine either that which is equall , or better , either praise or favour , and coveteth to have her works and gifts much esteemed . 25 but grace seeketh no temporall thing , nor asketh any other reward ●or her des●rts then god alone , nor desireth more of temporall , necessaries , then what may serve her , for the obtaining of everlasting glory . 26 nature rejoyceth to have many friends , and kinsfolkes , she glorieth of noble birth and descent , pleaseth the powerfull , fawneth upon the rich ; applaudeth those that are like her selfe . 27 but grace loveth her enemies , and is not puffed up with multitude of friends , nor esteemeth place or birth , but where it is joyned with greater vertue . 28 shee rather favoureth the poore , then the rich , hath more compassion of the innocent , then the powerfull , rejoyceth in the simple , and respecteth not the deceiptfull , exhorteth ever the good to labour , for the better gifts , and by vertue to resemble the sonne of god. 29 nature quickly complayneth of any want and trouble , grace constantly suffereth all kind of need . nature turneth all things to her selfe , striveth and contendeth for her selfe . 30 but grace reduceth all to god , from whence originally they proceed : she ascribeth no good to her selfe , neither doth she arrogantly presume of her selfe . 31 she contendeth not , nor preferreth her opinion before others , but in every sense and understanding submitteth her selfe to the eternall wisdome , and to the divine judgement . 32 nature coveteth to know secrets , and to hear newes , she will appeare abroad , and make proofe of many things by the experience of her own senses , she desireth to be known , and to doe those things for which she may be praised and admired : 33 but grace careth not for hearing newes , nor to understand curious matters , for that all this springeth from the ancient disorder of our corrupt nature , seeing there is nothing new , or durable upon earth . 34 she teacheth therefore to restraine the senses , to avoid vaine pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration , and of every thing and every knowledge to seeke profitable fruit , and the praise and honour of god. 35 she will not have her selfe nor hers publikely praised , but desireth that god should be blessed in his gifts , who of meere charity bestoweth all things . 36 this grace is a supernaturall light , and a certain speciall gift of god , and a proper marke of the elect , and a pledge of everlasting salvation ▪ 37 which lifteth up a man from earthly basenesse to love the things of heaven , and of a carnall maketh him a spirituall person . 39 how much the more therefore nature is depressed & subdued , so much the greater grace is infused , and the inward man daily by new visitations more reformed according to the image of god. chap. lv. of the corruption of nature , and efficacy of divine grace . my god , who of thy meer goodnes hast created me to thy image and likenesse , grant me this grace which thou hast shewed to be so great , and so necessary to salvation , that i may overcome my wicked nature , which draweth me to sinne , and to the losse of my soule . 2 for i feele in my flesh the law of sinne , contradicting the law of my minde , and leading me captive , to obey sensuality in many things . 3 neither can i resist the passions thereof , unlesse thy holy grace fervently infused into my heart doe assist me . 4 thy grace o lord , and great grace is needfull , that nature may be overcome , which is ever prone to evill from her youth . 5 for by adam the first man , being fallen and corrupted by sinne , the penalty of this staine hath descended upon all mankinde . 6 in such sort , that nature it selfe , which was created good , and without defect , is now accompted for vice , and for the infirmity of a corrupted nature , for that the motion thereof left unto it selfe , draweth to evill and abject things . 7 for the litle force which remaineth , is like a certain sparke lying hidden in the ashes . 8 this is naturall reason it selfe , compassed about with great darknesse , still retaining , power to discerne good and evill , & the distance between true and false . 9 although it be unable to compasse all , that it approv●th , and enjoyeth not the full light of truth , nor the former integrity of her affections . 10 hence it is , my god , that according to my inward man i delight in thy law , knowing thy commandements to be good , just , and holy , and yeelding , that all evill and sinne is to be avoided : 11 but in my flesh i serve the law of sinne , whilest i rather obey sensuality then reason . hence it is , that i have a will to doe good , but know not how to performe it . 12 for this cause i often purpose many good things , but for that i want grace to helpe my infirmity , for a light resistance i goe back , and faint . 13 i know the way of perfection , and see clearly enough what i ought to doe , but pressed with the weight of mine own corruption i rise not unto it . 14 o lord , how needfull is thy grace for mee , to begin any good worke , to goe forward , and to accomplish it : for without it i can doe nothing , but in thee i can doe all things , when thy grace doth comfort me . 15 o heavenly grace , without which our own merits are nothing , and no gifts of nature are to be esteemed ! arts , riches , beauty , and strength , wit , or eloquence are of no worth with thee o lord , without thy grace . 16 for gifts of nature are common to good and evill , but the peculiar gift of the elect is grace and love , wherewith being marked , they are esteemed worthy of everlasting life . 17 this grace so much excelleth , that neither the gift of prophesie , nor the working of miracles , or any speculation , how high soever , is of any esteeme without it . neither faith , nor hope , nor other vertues are acceptable unto thee without charity and grace . 18 o most blessed grace , that makest the poore in spirit rich in vertues , and the rich in many blessings , humble in heart . 19 come downe unto me , replenish me in the morning with thy comfort , lest my soule should faint with wearinesse , and wither away with drinesse . 20 i beseech thee lord , that i may find grace in thy sight , for thy grace is sufficient for me , though other things that nature desireth be wanting unto me ! 21 if i be tempted and vexed with many tribulations , i will not feare these evils whilest thy grace is with me ? she is my strength , she giveth advise and helpe , she is stronger then all enemies , and wiser then the wisest . 22 thy grace is the mistresse of truth , the teacher of discipline , the light of the heart , the solace in affliction . 23 she driveth away sorrow , she expelleth feare , she is the nurse of devotion , and the mother of teares . 24 what am i without it , but a rotten peece of wood , and an unprofitable stalke only meet for the fire ? 25 let thy grace therefore , lord , alwaies prevent me , and follow me , & make me ever diligent in good works , through iesus christ thy sonne , amen . chap. lvi . that we ought to deny our selves and imitate christ , by the crosse. sonne look how much thou canst goe out of thy selfe , so much maist thou enter into me : as to be void of all desire of externall things , maketh inward peace ; so the forsaking of our selves joyneth us internally to god. 2 i will have thee learne the perfect leaving of thy selfe unto my will , without contradiction and complaint : follow me , i am the way , the truth , and the life . 3 without the way there is no going aright , without truth there is no knowing aright , without life there is no living at all . 4 i am the way which thou oughtest to follow , the truth which thou oughtest to trust , the life for which thou oughtest to hope . 5 i am the way which cannot lead amisse , the truth which cannot erre , the life which cannot end . 6 i am the way that is straight , the truth that is highest , and the life that is truest , yea a blessed life , a life uncreated . 7 if thou abide in my way thou shalt know the truth , and the truth shall make thee free , and thou shalt lay hold on life everlasting . 8 if thou wilt enter into life , keep the commandements ; if thou wilt know the truth , believe me . if thou wilt be perfect , sell all thou hast . 9 if thou wilt be my disciple , deny thy selfe , if thou wilt possesse a blessed life despise this present life , if thou wilt be exalted in heaven , humble thy selfe upon earth . 10 if thou wilt reigne with mee , beare the crosse with me : for only the servants of the crosse find the way of blisse and true light . 11 lord iesu , for as much as thy life was strict , & despised of the world , give me grace to imitate thee , though i be despised by the world . 12 for the servant is not greater then his lord , nor the disciple above his master . 13 let thy servant be exercised in thy holy life , for there is my health & true holinesse . 14 whatsoever i read or heare besides , doth not recreate or delight me fully . 15 sonne , now that thou knowest and hast read all these things , happy shalt thou be , if thou fulfill them . 16 he that hath my commandements and keepeth them , he it is that loveth me , and i will love him , and will manifest my selfe unto him , and will make him sit with me in the kingdome of my father . 17 lord iesus , as thou hast said and promised so let it be , and that i may obtain thy favour . 18 i have receaved the crosse , i have receaved it from thy hand , and i will beare it , and beare it till death , as thou hast laid it upon me . 19 truly the life of a good religious person is the crosse , and it is a sure guide to heaven : it is now begunne , it is not lawfull to goe back , neither is it fit to leave that which i have undertaken . 20 let us then take courage my brethren , and goe forwards together , iesus will be with us , for iesus sake we have undertaken this crosse . 21 for the love of iesus let us persevere in the crosse , he will be our helper , who is our guide and forerunner . 22 behold our king goeth before us , who also will fight for us : let us follow him manfully , let us not be dismayed , but be ready to dye with courage in the battaile , and let us not blemish our glory by flying from the crosse. chap. lvii . that a man be not too much deiected , when he falleth into some defects . sonne , patience and humility in time of adversity , are more pleasing unto mee , then much comfort and devotion in prosperity . 2 why art thou grieved for every litle trifle spoken and done against thee ? although it had been much more thou oughtest not to have been moved : 3 but now let it passe , it is not the first that hath happened , nor any new thing , neither shall it be the last , if thou live long . 4 thou art cheerefull enough as long as no adversity occurreth : thou canst give good counsaile also , & canst strengthen others with thy words , but when any tribulation suddenly knocketh at thy doore , thou art destitute of counsell , and void of force . 5 see therefore thy great frailty ; which thou often provest in very smal occasions : it is notwithstanding permitted for thy good , when these and such like occasions befall thee . 6 put it out of thy heart the best thou canst , and if it touch thee , yet let it not de●ect thee , nor trouble thee long : beare it at least patiently , if thou canst not joyfully . 7 although thou be unwilling to heare it , and feelest in thy heart some motion of disdaine , yet represse thy selfe , and suffer no inordinate word to passe out of thy mouth , which may be a scandall to the weak . 8 the storme which now is raised shall quickly be appeased , and inward griefe shall be sweetned by the returne of grace . 9 i doe yet live , saith our lord & am ready to helpe thee , and to give thee greater comfort then before , if thou put thy trust in me , and callest devoutly upon me . 10 be more patient , and prepare thy selfe to greater suffering : all is not lost , if thou feele thy selfe often asslicted , or grievously tempted . 11 thou art a man , and not god : thou art flesh , not an angell . how canst thou looke to continue ever in the same state of vertue , when an angell in heaven hath fallen , and the first man in paradise lost his standing . 12 i am he that doe give healthfull comfort to them that mourne , and doe raise up unto my divinity , those that know their own infirmity . 13 lord , blessed be thy sacred word , more sweet unto my mouth then the hony , and the hony combe ! 14 what should i doe in these my so great tribulations and anguish ▪ unlesse thou didst comfort me with thy holy , sweet , and heavenly speeches . 15 what matter is it , how much and what i suffer , so as i may at length attaine to the haven of happinesse . 10 grant me a good end , grant me a happy passage out of this world , be mindfull of me , my god , and direct me the streight and ready way to thy everlasting kingdome , amen . chap. lviii . of not searching into high matters , and into the secret judgements of god. sonne , beware thou dispute not of high matters , nor of the secret judgements of god ; why this man is forsaken , and he assumed to so great grace , why also this man is so much afflicted , and he so greatly advanced . 2 these things exceed all humane power , neither can any reason or discourse of any man search out the judgement of god. 4 when the en●my therefore suggesteth these things unto thee , or some envious people demand them of thee , answere that of the prophet , 5 thou art just , o lord , and thy judgement is right . and againe : the judgements of our lord are true , and justifyed in themselves . 6 my judgements are to be feared , not to be discussed , for they are such as cannot be comprehended by the understanding of man. 7 in like manner i advise thee not to inquire , no● dispute of the glory of the saints , which of them is holier then the other , and which shall be greater in the kingdome of heaven . 8 these things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain-glory , from whence doe usually spring envy and dissentions : 9 whilest one endeavours to have this , another to have that saint vainly preferred . to desire to know and search our such things , is to no purpose , but to displease the saints . 10 for i am not the god of dissension , but of peace , which peace consisteth rather in true humility , then in exalting themselves . 11 some are carried with zeale of affection , to love these , or those most , but this love is rather humane then divine . 12 i have made all the saints : i have given them my grace , i have made them partakers of my glory : i know the merits of every one , i have prevented them in the benedictions of my sweetnesse . 13 i foreknew my beloved before the beginning of the world , i chose them out of the world , they chose not me first . 14 i called them by grace , i drew them by mercy , i led them through sundry temptations , i have sent them great inward comforts , i have given them perseverance , i have crowned their patience . 15 i know the first and last : i imbrace all with inestimable love , i am to be praised in all my saints , i am to be blessed above all things , and to be honoured in every one , whom i have thus gloriously exalted , and predestinated , without any precedent merits of their owne . 16 he therefore that contemneth one of the least of my saints , honoureth not the greatest , for that i made both the lesse and the greater . 17 and he that derogateth from any of my saints derogateth also from me , and all the rest in the kingdome of heaven . 18 all are one by the band or charitie , they think the same , they will the same , and are all knit together in one perfect band of love . 18 but yet ( which is much more high ) they love me more then themselves , and more then their owne ●merils : for being ravished above themselves , and drawne from the affection of themselves , they tend wholly unto th● love of me , in whom also they rest , enioyning me with unspeakable glory . 19 nothing can put them back , nothing presse them downe , for being full of everlasting truth , they burne with the fire of unquenchable charitie . 20 let therefore carnall and earthly men , that can affect no other but private ioyes , forbeare to dispute of the state of saints : they adde and take away according to their owne fancies , not as it pleaseth the everlasting truth . 21 there is in many great ignorance , specially in those that be slenderly enlightned , and these can seldome love any with perfect spirituall love . 22 they are alwaies much drawn by a naturall affection , and humane friendship to this man or to that , and according to the experience they have of themselves in their earthly affections , so they frame an imagination of heavenly . 23 but there is an incomparable distance between the things which the imperfect frame in their conceipts , and those which are illuminated doe see by revelation from above . 24 beware therefore , my sonne , that thou treat not curiously of these things , which exceed thy knowledge , but rather so apply thy endeavours , that thou maist at least have the meanest place in the kingdome of heaven . 25 and if any one did know which of the saints exceeded others in sanctity , or is esteemed greater in the kingdome of heaven , what would this knowledge avail him , unlesse he should thereby humble himselfe the more in my sight , and stirre up his mind to praise my name with greater fervour . 26 his labour is much more acceptable unto god , that thinketh of the greatnesse of his sinnes , and his wan● of vertues , and how farre off he is from the perfection of the saints , ehen he that disputeth of their greatnesse . 27 it is better to labour after the piety & devotion of the saints , and with an humble mind to imitate their glorious examples , then to search their secrets with vaine curiosity . 28 they are wel & right wel contented , if men could content themselves , and refrain from these vain discourses . 29 they glory not of their owne merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite charity have bestowed my blessings upon them . 30 they are replenished with so great love of my godhead , and so superabundant joy , that there is no glory that is , nor happinesse that can be wanting unto them . 31 all the saints how much the higher they be in glory , so much the more humble they are in themselves , & nearer and dearer unto me . 32 and therefore thou hast it written , that they did cast their crownes before god , and fell downe upon their faces before the lambe , and adored him that liveth for ever and ever . 33 many inquire who is the greatest in the kingdome of god , that know not whether they shall ever be numbered there amongst the lest . 34 it is no small matter to be even the lest in heaven , where all are great , for that all there shall be called , and shall be indeed the sons of god ▪ the lest there shall be great among thousands , and the sinner of a hundred yeaes shall die . 35 for when the disciples asked who was the greatest in the kingdome of heaven , they received this answer ▪ unlesse you be converted , and become as litle children , you shall not enter into the kingdome of heaven . 35 whosoever therefore shall humble himselfe as this litle child , hee is greater in the kingdome of heaven . 37 woe be unto them that disdaine to humble themselves willingly with litle children : for the low gate of the kingdome of heaven , will not give them entrance . 28 and woe be to the rich , th●● have their comforts here , for whilst the poore enter into the kingdome of god , they shall be lamenting without . 39 rejoyce you that be humble : and you that be poore , be you glad , for yours is the kingdome of god , if you walke according unto truth . chap. lix . that all our hope and trust is to be fixed in god alone . lord , what trust have i in this world ? or what is the greatest comfort , that all things under heaven doe yeeld me ? is it not thou , my lord god , whose mercies are without number ! 2 where hath it beene well with me without thee ? or when could it be ill with me , when thou were present ? i had rather be poore for thee , then rich without thee . 3 i had rather choose to be a pilgrim in earth with thee , then to possesse heaven without thee : where thou art , there is heaven : and there is death and hell , where thou art not . 4 thou art my desire , and therefore it behoveth me to send forth deep sighes from my heart , and cry and pray unto thee . 5 for i have none to trust unto , none that can help me in time of necessitie , but thee alone , my god : thou art my hope , and my trust , thou art my comfort , and most faithfull unto me in all my distresses . 6 all men seeke their own gaine , thou only seekest my salvation and my profit , and turnest all things to my good . 7 although thou permittest many temptations to assault me , and many adversities to befall me , yet thou ordainest all this to my good and profit , who art wont to prove thy beloved servants a thousand waies . 8 in which proofe thou oughtest no lesse to beloved and praised , then if thou didst replenish me with heavenly comforts . 9 in thee therefore , my lord god , i put my whole hope and refuge : in thee i place my tribulation & anguish ; for i find all to be weake and unconstant , whatsoever i behold out of thee . 10 for neither can many friends availe , nor forcible helpers aide , nor wise counsellours give profitable answer , nor the books of the learned comfort , nor any wealth deliver , nor any secret , or pleasant place defend , if thou thy selfe doest not assist , help , comfort , instruct and keepe us . 11 for all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing , and doe bring indeed no joy , nor comfort at all . 11 thou therefore art the end of all that is good , the light of life , the depth of wisdome : and the most forcible comfort of thy servants , is to trust in thee above all things . 12 to thee therefore doe i lift up mine eyes : in thee my god , the father of mercies i put my whole trust . 13 blesse and sanctifie my soule with thy heavenly blessings , that it may be made thy holy habitation , and the ●eate of thy eternall glory ; and that no●hing may be found in the temple of ●hy greatnesse , that may offend the eyes of thy majesty . 14 according to the greatnesse of ●hy goodnesse , and the multitude of thy mercies , take pitty upon me , and heare the praier of thy poore servant , who is ●arre exiled from thee in the land of the ●hadow of death . 15 protect , and keepe the soule of thy servant , amidst so many dangers of this corruptible life , and by the assistance of thy grace , direct it in the way of peace , to the country of everlasting light , amen . the end of the third book . of the imitation of christ . the fovrth book . a devout exhortation unto the blessed sacrament . the voice of christ. come unto me all yee that labour and are burdened , and i will refresh you , saith our lord. 2 the bread which i will give , is my flesh , for the life of the world . 3 take yee and eate , that is my body that shall be delivered for you ; doe this in remembrance of me . 4 he that eateth my flesh , and drinketh by blood dwelleth in me , and i in him . 5 the words which i have spoken unto you , are spirit and life . chap. i. with how great reverence christ ought to be received . the voice of the disciple . these are thy words o christ , everlasting truth , though not spoken all at one time , nor written in one and the selfe same place ; because therefore they are thine and true , they are all of them thankfully and faithfully to be received by me . 2 they are thine , and thou hast spoken them , and they are mine also , because thou hast spoken them for my salvation : i willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . 3 these devout words so full of sweetnesse and love , doe stirre me up , but mine owne offences doe amaze me , and my impure conscience driveth me back from the receiving of so great mysteries . 4 the sweetnesse of thy words doth incourage me , but the multitude of my sinnes doe oppresse me . 5 thou commandest me to come confidently unto thee ; if i will have part with thee : and to receive the food of immortality , if i desire to obtaine everlasting life and glory : 6 come , sayst thou , unto me all yee that labour and are burdened , and i will refresh you . 7 o sweet and lovely word in the eare of a sinner , that thou my lord god shouldest invite the poore and needy to receive thy most blessed body ! 8 but who am i lord , that i may presume to approach unto thee , behold the heavens cannot containe thee , and thou sayst , come yee all unto me . 9 what meaneth this most pious benignity , and so loving invitation ? how shall i dare to come , that know not any good in me , whereupon i may presume ? 10 how shall i enter into thy house , that have often offended thy most gracious countenance . 11 the angels and the archangels honour thee , the saints and just men doe feare thee , and thou saist , come yee all unto me . 12 vnlesse thou , o lord didst say it , who would believe it to be true ? and unlesse thou didst command it , who would dare to come unto thee ? 13 behold , noah a just man laboured a hundred yeares in preparing the arke , that he might be saved with a few : and how can i in one houres space prepare my selfe to receive with reverence the maker of the world ? 14 moses thy great servant and especiall friend , made an arke of incorruptible wood , which also he covered with most pure gold , to put the tables of the law therein : and i a rotten creature , how shall i so lightly dare to receive the maker of the law , and the giver of life ? 15 salomon the wisest of the kings of israel , bestowed seven yeares in building a magnificent temple , in in praise of thy name , and celebrated the feast of the dedication thereof eight daies together , he offered a thousand peaceable sacrifices , and set the arke in the place prepared for it with the sound of trumpets and joy : 16 and i the most unhappy and poorest of men , how shall i bring thee into my house , that can scarce spendone halfe houre devoutly ? and i would to god it were once almost one half hour ●n worthy and due manner ! 17 o my god , how much did they endeavour to please thee , and alas how ●itle is that which i doe ? how short ●ime doe i spend , when i prepare my selfe to receive ? i am seldome wholly recollected , very seldome altogether free from distraction . 18 and yet surely no undecent thought should occurre in the presence of thy deity , nor any creature draw me unto it : for i am not to harbour an ang●l , but the lord of angels . 19 and yet there is great difference betweene the arke and the reliques thereof , and thy most pure body with his unspeakable vertues . 20 betweene those legall sacrifices , figures of future things , and the true sacrifice of thy body , the complement of oll ancient sacrifices . 21 why therefore doe i not become more fervent in thy venerable presence ? wherefore doe i not prepare my selfe with greater care to receive thy sacred gifts ? 22 sith those holy ancient patriarches , and prophets , yea kings also & princes with the whole people have shewed so great zeale of devotion to thy divine service . 23 the most devout king david danced before the ark of god with all his force , calling to mind the benefits bestowed in times past upon his forefathers . 24 he made instruments of sundry kinds , he published psalmes , and appointed them to be sung with joy : himselfe also oftentimes plaied upon the harpe . 27 being inspired with the grace of the holy ghost , he taught the people of israel to praise god with their whole heart , and with plesant voices every day to blesse and praise him . 28 if so great devotion was then used , and such memory of divine praise before the arke of the testament ; 29 what reverence and devotion is now to be performed by me , and all christian people in the presence of this sacrament , in receiving of the most precious body of iesus christ ? 30 many goe to sundry places to visit the reliques of saints , and are astonished when they heare of their miraculous worke : 31 they behold the spacious buildings of their churches , and kisse their sacred bones wrapped in silke and gold : 32 and behold thou art here present with me on the altar , my god , the holy of holies , the maker of all things , and lord of angels . 33 oftentimes in those devotions there is but curiositie of men , and the novelty of the beholders in the seeing of such sights , and litle fruit of amendment is gotten thereby , especially where there is so unconstant wandring without true contrition : 34 but here in the sacrament of the altar , thou art present , my lord , god and man , christ iesus , where also plentifull fruit of , everlasting salvation is obtained , as often as thou art worthly and devoutly received . 35 no levity , no curiosity , or sensuality draweth unto this , but firme faith , devout hope , and sincere charitie . 36 o god the invisible creator of the world , how wonderfully doest thou deale with us , how sweetly and graciously doest thou dispose of all things with thine elect , to whom thou offerest thy selfe to be received in the sacrament . 37 o this exceedeth all understanding of man : this chiefly draweth the hearts of the devout , and inflameth their desire ! 38 for thy true faithfull servants that dispose their whole life to amendment , oftentimes receive great grace of devotion , and love of vertue . 39 o admirable and hidden grace of this sacrament , which only the faithfull of christ doe know : but the unfaithfull , and such as are slaves unto sin , canot conceive nor feele . 40 in this sacrament spirituall grace is given , and lost vertue is restored in the soule : and beauty disfigured by sin returneth againe . 41 this grace is sometimes so great , that with the fulnesse of devotion , which is here given , not only the mind , but the weake body also feeleth great increase of strength . 42 our coldnesse and negligence surely is much to be bewailed and pittied , that we are not drawne with greater affection to receive christ , in whom all the hope and reward of those that are to be saved doth consist . 43 for hee is our sanctification and redemption : he is the comfort of passengers , and the everlasting fruition of saints . 44 it is much therefore to be lamented that many doe so litle consider this comfortable mysterie , which rejoyceth heaven , and preserveth the whole world . 45 oblindnesse and hardnesse of mans heart , that doth not the more deeply weigh the greatnesse of so unspeakable gift , but rather comes by the daily use thereof , to regard it litle or nothing . 46 for if this most holy sacrament should be celebrated in one place only , & consecrated by one only priest in the world , with how great desire doest thou think would men be affected to that place ? 47 and what esteeme would they have of such a priest of almighty god , by whom they might enjoy the consolation of these divine mysteries . 48 but now there are many priests , and christ is offered up in many places that so the grace and love of god to man may appeare so much the greater , hovv much the more this sacred communion is common through the world . 49 thankes be unto thee , good iesu , everlasting pastour of our soules , that hast vouchsafed to refresh us poore and banished men , with thy precious body and blood ! 50 and to invite us to the receiving of these mysteries with the words of thy owne mouth , saying , come unto me all yee that labour and are burdened , and i will refresh you . chap. ii. that great goodnesse and charity of god is bestowed upon man in this sacrament . the voice of the disciple . presuming of thy goodnesse and great mercy , o lord , being sick , i approach unto my saviour , hungry and thirsty to the fountaine of life , needy to the king of heaven , a servant unto my lord , a creature to my creator , desolate to my mercifull comforter . 2 but whence is this to me , that thou vouchsafest to come unto me ? who am i that thou shouldest give thy selfe unto me ? 3 how dare a sinner presume to appeare before thee ? and thou , how doest thou vouchsafe to come unto a sinner ? 4 thou knowest thy servant , and seest that he hath no good thing in him , for which thou shouldest bestow this benefit upon him . 5 i confesse therefore my unworthinesse , and i acknowledge thy goodnesse : i praise thy mercy ▪ and give thee thankes for this thy unspeakable charity . 6 for thou doest this for thine owne sake , not for any merits of mine , to the end that thy goodnesse may be better knowne unto mee , thy charity more abundantly shewed , and thy humility more highly commended . 7 since therefore it is thy pleasure , and hast commanded that it should be so , this thy bounty is also pleasing to me , and doe wish that my offences may be no hindrance unto it . 7 o most sweet and bountifull iesu , how great reverence and thanks , with perpetuall praise is due unto thee for the receaving of thy sacred body , whose worth and dignity no man is able to expresse ! 8 but what shall i think of at this time , now that i am to receive this divine sacrament , and to approach unto my lord , to whom i am not able to give due reverence , and yet i desire to receave him devoutly ? 9 what can i thinke better , and more profitable , then to humble my selfe wholly before thee , and to exalt thy infinite goodnesse above me . 10 i praise thee my god , and will exalt thee for ever , and i doe despise , and submit my selfe unto thee , even into the depth of my unworthinesse . 11 behold , thou art the holy of holies , and i the skum of sinners ! behold thou bowest thy selfe downe unto me , who am not worthy so much as to look up unto thee ! 12 behold thou comest unto me : it is thy will to be with me , thou invitest me to thy banquet : 13 thou wilt give me the food of heaven , and bread of angels to eat , which is no other truly then thy selfe , the lively bread , that descendedst from heaven , and givest life unto the world . 14 behold from whence this love proceedeth ! what kind of favour and benignity is this which shineth upon us ! what thankes and praises are due unto thee for these benefits . 15 o how good and profitable was thy counsell , when thou ordainedst ! how sweet and pleasant the banquet when thou gavest thy selfe to be our food . 16 how wonderfull thy worke , o lord , how powerfull thy vertue , how unspeakable thy truth ! for thou saidst the word , and all things were made , and this was done which thou commandest . 17 a thing of great admiration , and worthy of faith , and surpassing the understanding of man , that thou , my lord god , true god & man , shouldst be exhibited unto us by the elements of bread and wine , and thy body worthily receaved should be the spirituall food of our soule . 18 thou who are the lord of all things , and standest in need of none , hast pleased to dwell in us by meanes of this thy sacrament . 19 preserve my heart and body unspotted , that with a cheerefull and pure conscience , i may often celebrate thy mysteries , and receave them to my everlasting health , which thou hast chiefly ordained and instituted for thy honour , and perpetuall memory . 20 rejoyce o my soule , and give thankes unto god for so noble a gift and singular comfort , left unto thee in this vale of teares ! 21 for as often as thou callest to mind this mystery , and receavest the body of christ , so often dost thou remember the worke of thy redemption , and art made partaker of all the merits of christ. 22 for the charity of christ is never diminished , and the greatnesse of his mercy is never drawne dry . 23 therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy minde , and to weigh with attentive consideration this great mystery of thy salvation . 24 so great , now , and joyfull it ought to seeme unto thee , when thou commest to the holy communion , as if the same day christ first descended into the wombe of the virgin , were become man , or hanging on the crosse , did suffer and dye for the salvation of mankinde ▪ chap. iii. that it is profitable to communicate often . the voice of the disciple . behold , o lord , i come unto thee , that i may be comforted in thy gifts , and be delighted in thy holy banquet , which thou , o lord , hast prepared in thy sweetnesse , for the poore . 2 behold in thee is all whatsoever i can , or ought to desire : thou art my health , and my redemption , my hope and my strength , my honour and my glory . 3 make joyfull therefore this day , the soule of thy servant , for that i have lifted it up to thee my sweet iesus , i desire to receave thee now with devotion , and reverence . 4 i doe long to bring thee into my house , that with zachreus i may obtaine to be blessed by thee , and numbred amongst the children of abraham . 5 my soule thirsteth to receave thy body , my heart desireth to be united with thee . 6 give thy selfe to me , and it sufficeth : for besides thee no comfort is availeable , i cannot be without thee , nor live without thy gracious visitation . 7 and therefore i must often come unto thee , and receave thee as the only remedy of my health , lest perhaps i faint in the way , if i be deprived of thy heavenly food . 8 for so , most mercifull iesus , thou once didst say , preaching to the people , and curing sundry diseases , i will not send them home fasting , lest they faint in the way . 9 deale thou therefore in like manner now with me , who hast vouchsafed to leave thy selfe in the sacrament for the comfort of the faithfull . 10 for thou art the sweet refection of the soule , and he that eateth thee worthily , shall be partaker , and heire of everlasting glory . 11 it is necessary for me , that doe so often fall and sinne , so quickly waxe dull and faint , that by often prayers and confessions , and receaving of thy sacred body , i renew , clense , and inflame my selfe , lest perhaps by long abstayning . i fall from my holy purpose : 12 for man is prone unto evill from his youth , and unlesse this divine remedy helpe him , he quickly slideth to worse . 13 this holy communion therefore draweth back from evill , and comforteth in good . 14 for if i be now so often slack and negligent when i communicate or officiate , what would become of mee , if i receaved not this remedy , & sought not after so great helpe . 15 though every day i be not sit , not well prepared to communicate , i will endeavour notwithstanding at convenient times to receave the divine mysteries , and make my selfe partaker of so great a grace . 16 for this is the only chiefe comfort of a faithfull soule , whilest she wandreth from thee in this mortall body , that being mindfull of her god , she often receave her beloved with a devout minde . 17 o wonderfull benignity of thy mercy towards us , that thou , lord god , the creator and giver of life to all spirits , doest vouchsafe to come unto a poore soule ; 18 and with thy whole deity and humanity to turn her hunger into satiety ● o happy minde and blessed soule that is vouchsafed to receave thee her lord god , with devout affection , and in receaving of thee to be filled with spirituall joy ! 19 o how great a lord doth she entertaine ? how beloved a guest doth she harbour ? how pleasant a companion doth she receave ? how faithfull ● friend doth she accept ? how beautifull and noble a spouse doth she imbrace ? 20 shee imbraceth him who is to be loved above all that is beloved , and above all things that may be desired . let heaven and earth & all their beauty be silent in thy presence : 21 for what beauty and praise soever they have , it is receaved from thy honour , and shall not equall the beauty of thy name , of whose wisdome there is no end . chap. iv. that many benefits are bestowed upon them that communicate devoutly . the voice of the disciple . o my lord god , prevent thy servant in the blessings of thy swetnesse that i may attaine thy favour to approach worthily and devoutly to the holy sacrament ! 2 stirre up my heart unto thee , & deliver me from all heavinesse & sloth●● visit me with thy comfort , that i may tast in spirit thy sweetnesse , which i● this sacrament as in a fountain plent● fully lyeth hid . 3 give light also to mine eyes ● behold so great a mystery , and strong then me to believe it with undoubte●● faith . 4 for it is thy worke , and no● mans power , thy sacred institution , no● mans invention : 3 for no man is of himselfe able to comprehend and understand th●● things , which surpasse the deepest reach even of angels . 4 what therefore shall iunworthy sinner , earth and ashes , be able to search and comprehend of so high and sacred a mystery ? 5 o lord in syncerity of my heart , with a good and firme faith , and at thy commandement , i come unto thee with hope and reverence ; and doe verily believe , that thou god and man affordest a gracious presence at this sacrament . 6 thy holy pleasure is , that i receave thee , and by charity doe unite my selfe unto thee : 7 wherefore i doe flee unto thy clemency , and doe crave speciall grace , that i may wholly melt in thee , and abound with love , and hereafter never admit any externall comfort . 8 for this most high and worthy sacrament is the health of the soule and body , the remedy of all spirituall sicknesse . 9 by it my vices are cured , my passions bridled , temptations overcome or weakned , greater grace infused , vertue increased , faith confirmed , hope strengthened , and charity inflamed and enlarged . 3 for thou hast bestowed , & still oftentimes doest bestow many benefits in this sacrament upon thy beloved that receave it devoutly . 11 o my god the protectour of my soule , the strengthener of humane frailety , and the giver of all inward comfort , 12 thou impartest unto them much comfort against sundry tribulations , and liftest them up from the depth of their own basenesse , to the hope of thy protection , and doest inwardly refresh and illustrate them with a certain new grace . 13 in such sort , that they who before communion felt themselves heavy and indisposed , afterwards being strengthened with heavenly meate and drinke , doe find in themselves a great change to the better ; 14 which thou dost so dispose to thy elect , that they may truly acknowledge , and patiently proove , how great their own infirmitie is , and what benefit and grace they receave from thee . 15 for they of themselves are cold , dull , and undevout , but by thee they are made fervent , cheerefull and full of devotion . 16 for who is there , that approaching humbly unto the fountaine of sweetnesse , doth not carry away from thence at least some litle sweetnesse ? 17 or who standing by a great fire , receaveth not some small heat thereby ? thou art a fountaine alwaies full and overflowing ; a fire ever burning and never decaying . 18 wherefore if i cannot draw at the full out of the fountaine , nor drink my fill , i will notwithstanding set my lips to the mouth of this heavenly conduite , that i may draw from thence at least some small droppe , to refresh my thirst , to the end i wither not away and utterly perish . 19 and though i be not altogether celestiall , nor so inflamed as the cherubims and seraphims , notwithstanding i will endeavour to apply my selfe to devotion , and dispose my heart to obtaine some small sparke of divine fire by humble receaving of this life-giving sacrament . 20 and whatsoever is hereunto wanting in me , good iesu , most blessed saviour , doe thou supply for me : most benigne and gracious lord , who hast vouchsafed to call all unto thee , saying , come unto mee all yee that labour and are burdened , and i will refresh you . 21 i labour in the sweate of my browes , i am vexed with griefe of heart , i am burdened with sinnes , i am troubled with temptations , i am intangled and oppressed with many evill passions ; 22 and there is none to helpe me , none to deliver and save me , but thou , lord god , my saviour , to whom i commit my selfe , & all mine , that thou maist keep me , and bring me to life everlasting . 22 receave me to the honour and glory of thy name , who hast prepared thy body and bloud to be my meat & drinke . 23 grant o lord god , my saviour , that by frequenting thy mysteries , my zeale and devotion may increase more and more . chap. v. of the dignity of this sacrament , and priestly function . the voice of christ. if thou hadst angelicall purity , and the sanctity of s. iohn baptist , thou ●vert not worthy to receive , nor handle ●his sacrament : 2 for it is not within the compasse of the deserts of men , that man should consecrate and handle the sacrament of christ , & receive for food the bread of angels . 3 a great mystery , and great is the dignity of priests , to whom is granted that which is not permitted to the angels : 4 for priests alone rightly instituted in the church , have power to ce●ebrate , and consecrate the body of christ. 5 the priest is the minister of god , using the words of god , by the commandement , and appointment of of god , but god is there the principal author , and invisible worker , to whom is subject all that he pleaseth , and all that he commandeth , doth obey . 6 thou oughtest therefore to give more credit to god almighty in this most excellent sacrament , then to thine owne sense , or to any visible signe : and theresofore thou art to come unto this mystery with feare and reverence . 7 consider attentively with thy selfe , and see what that is , whereof the ministry is delivered unto thee by the imposition of the hands of the bishop . 8 behold thou art made a priest , and consecrated to officiate : see now that in due time thou offer sacrifice unto god faithfully and devoutly , and carry thy selfe so , as thou maist be without reproof . 9 thou hast not lightned thy burthen , but are now bound with a straiter bond of discipline , and art obliged to a more perfect degree of sanctity . 10 a priest ought to be adorned with all kind of vertues , and to give example of good life to others . 11 his conversation should not be according to the ordinary and common proceedings of men , but like to the angels in heaven , or to perfect men on earth . 12 a priest clothed in sacred garments is the vicegerent of christ , to pray humbly , and with a prostrate mind unto god for himselfe and the whole people . 13 and know that he is placed as a modiatour betweene god and the sinner : neither ought he to cease from praior and holy oblation , till he obtaine grace and mercy . 14 when a priest doth celebrate , he honoureth god , rejoyceth the angels , edlfieth the church , helpeth the living , and maketh himselfe partaker of all good deeds . chap. vi. an interrogation of the exercise before communion . the voice of the disciple . vvhen i weigh thy greatnesse , o lord , and mine unworthinesse , i tremble , and am confounded in my selfe . 2 for if i come not unto thee , i fly from life ; and if i unworthily intrude my selfe , i incurre thy displeasure . 3 what therefore shall i doe my god , my helper , and my counsellour in necessitie ? 4 teach me the right way , appoint me some briefe exercise sutable to this holy mystery of the sacred communion . 5 for it is good for me to know , how i should reverently and devoutly prepare my heart unto thee , for the profitable receiving of thy sacraments , or for the celebrating of so great and divine a sacrifice . chap. vii . of the discussing of our owne conscience , and purpose of amendment . the voice of the beloved . above all things , the priest of go● ought to come to celebrate , han●dle , and receive this sacrament wit● great humility of heart , and lowly reverence , with a full faith , and a godly desire of the honour of the divine majestie . 2 examine diligently thy conscience , and to thy power , purge & clense it with true contrition , and humble confession : 3 so as there may be nothing in thee , that may be burdensome unto thee , or that may breed thee remorse of conscience , and hinder thy free accesse to these heavenly mysteries . 4 repent thee of all thy sinnes in generall , and in particular bewaile thy daily offences : and if thou hast time , confesse unto god in the secret of thy heart , all the miseries of thy disordered passions . 5 lament and grieve , that thou are yet so subject to sensualitie , 6 so addicted unto the world , 7 so unmortified in thy passions , so full of the motions of concupiscence , 8 so unwatchful over thy outward senses , 9 so often entangled with many vaine fantasies . 10 so vehemently inclined to all outward things , 12 so wonderfull negligent in the interiour , 13 so prone to laughter and inmodesty , 14 so hard to teares and compunction , 15 so prompt to ease and pleasures of the flesh , 16 so dull to austeritic and fervour , 17 so curious to heare newes and see vaine sights , 18 so slack to imbrace that which tends to thine owne humiliation and contempt , 19 so covetous of abundance , so ●●iggardly in giving , 20 so fast in keeping , 21 so inconsiderate in speech , 22 so unbridled to silence , 23 so loose in manners , 24 so couragious in deeds , 25 so greedy to meat , 26 so deafe to the word of god , 27 so hasty to rest , 28 so slow to labour , 29 so watchfull to tales , 30 so drowsy to watch in the service of god , 31 so hasty to the end thereof , 32 so inconstant in attention , 33 so negligent in saying thy praiers , 34 so undevout in celebrating , the communion . 35 so dry in receiving , 36 so quickly distracted , 37 so seldome wholly recollected . 38 so suddenly moved to an anger , 39 so apt to take displeasure against another , 40 so prone to judge , 41 so severe to reprehend , 42 so joyfull in prosperity , 43 so weake in adversitie , 44 so often purposing much good , and performing litle . 45 these and other thy defects confessed , and bewailed with sorrow , and great dislike of thine owne infirmity , make a firme purpose alwaies to amend thy selfe , and to goe forwards in vertue . 46 then with full resignation , and with thy whole will offer thy selfe up to the honour of my name , a perpetuall sacrifice in the altar of thy heart : 47 faithfully committing thy body and soule unto me , that so thou maist also obtain that favour , to come worthily to offer sacrifice unto god , and to receive profitably the sacrament of my body . 48 for there is no oblation worthy , nor satisfaction greater , for the washing away of sinnes , then to offer up our selves unto god purely & wholly in the holy communion . 49 and when a man shall have done what lyeth in him , and shall be truly penitent , as i live , saith our lord , who will not the death of a sinner , but rather that he be converted and live , and i will not remember hir sinnes any more , but they shall be all forgiven him and fully pardoned . chap. viii . of the oblation of christ on the crosse and resignation of our selves . the voice of the beloved . as i willingly offered up my selfe unto god my father , with my hands stretched forth on the crosse , and my body naked for thy sinnes , so that nothing remained in me that was not turned into a sacrifice , for the appeasing of the divine wrath : 2 so oughtest thou also to offer up thy selfe willingly unto me daily , as a pure and holy oblation , with thy whole force and desire , in as hearty manner as thou canst . 3 what doe i require of thee more then that thou resigne thy selfe wholly unto me ? 4 whatsoever thou givest besides thy selfe , is of litle accompt in my sight , for i seeke not thy gift , but thee . 5 as it would not suffice thee to have all things whatsoever besides me : so neither can it please me whatsoever thou givest , if thou offerest not up thy selfe : offer thy selfe unto me , and give thy selfe all that thou art , for god , and thy offering shall be gratefull . 6 behold i offered up my selfe wholly unto my father for thee , and gave my whole body and blood for thy food , that i might be wholly thine , and thou remain mine . 7 but if thou abidest in thy selfe , and doest not offer thy selfe up freely unto my wil , thy oblation is not entire , neither shall the union betweene us be perfect . 8 therefore a free offering up of thy selfe into the hands of god , ought to goe before all thy actions , if thou wilt obtaine freedome and grace . 9 for this cause so few become inwardly illuminated , and enjoy true libertie of heart , for that they doe not resolve wholly to denie themselves . 10 my saying is undoubtedly true : vnlesse one forsake all , he cannot be my disciple . if thou therefore wish to be mine , offer up thy selfe unto mee with thy whole desires . chap. ix . that we ought to offer up our selves and all that is ours unto god , and to pray for all . the voice of the disciple . thine , o lord , are all things that are in heaven and in earth : i desire to offer up my selfe unto thee , as a free oblation , and to remaine alwaies thine . 2 o lord , in sincerity of my heart , i offer my selfe unto thee this day in sacrifice of perpetuall praise , to be thy servant for ever . 3 receive me with this holy oblation of thy precious body , which in the presence of the angels invisibly attending here upon thee , i offer up this day unto thee , that it may be to the health of my soule , and the salvation of all thy people . 4 i offer unto thee , o lord , all my sinnes and offences , which i have committed in the sight of thee , and thy holy angels , from the day wherein i first could sinne , to this houre , upon thy holy alta●● . 5 that thou maist consume and burne them all with the fire of thy charitie , and wash out all the staines of my sinnes , and cleanse my conscience from all offence , and restore to me againe thy grace , which i lost by sinne , forgiving me all my offences , and receiving me mercifully in the kisse of peace . 6 what can i doe for my sinnes ▪ but humbly confesse and bewaile them and intreate alwaies for mercy without intermission ? i beseech thee , heare me in thy abundant mercy , when i stand before thee my god! 7 all my sinnes are very displeasing unto me : i will never commit them any more , but i am sory , and will be sory for them as long as i live , and am ready to repent , and doe any thing that may move thee to pardon them . 8 forgive me , o god , forgive me my sinnes , for thy holy names sake . save my soule , which thou hast redeemed with thy most precious blood. 9 behold i commit my selfe unto thy mercy , i resigne my selfe over into thy hands : doe with me according to thy goodnesse , not according to my wickednesse , and manifold iniquitie . 10 i offer up also unto thee all whatsoever is good in me , although it be very litle and imperfect , that thou maist amend and sanctifie it , that thou maist make it gratefull and acceptable unto thee . 11 and alwaies perfect more and more that which thou hast begun , and bring me also , who am the slothfull and unprofitable servent to a good and blessed end . 12 i offer up also unto thee all the godly desires of devout persons , the necessitie of my parents and friends , my brethren and si●ters , and of all those that are deare unto me , and that have done good either to my selfe or others for thy love : 13 and that have desired mee to pray for them , and all theirs , that they all may receive the helpe of thy grace and comfort , protection from dangers , delivery from paine , and being freed from all evils , may joyfully give worthy thankes to thee . 14 i offer up also unto thee my praiers and sacrifices , especially for them who have in any thing wronged , grieved , or standered me , or have done me any damage or displeasure : 15 and for those also , whom i have at any time grieved , troubled , and scandalized by words , or deeds , wittingly , or at unawares , that it may please thee to forgive us all our sinnes and offences , one against another . 16 take o lord , from our hearts all jealousie , all indignation , wrath , and contention , and whatsoever may hure charitie , and weaken brotherly love . 17 have mercy , o lord , have mercy on those , that crave thy mercy : give grace unto them that stand in need thereoff , and grant that we may be worthy to enjoy thy grace , and attain unto life everlasting , amen . chap. x. that the holy communion is not lightly to be forborne . the voice of the beloved . thou oughtest often to have recourse to the fountaine of grace , and of divine mercy ; to the fountaine of goodnesse , and of all purity , that thou maist be cured of thy sinnes and passions , and be made more strong & vigilant against all temptations and deceipts of the divell . 2 the enemy knowing the greatest profit , and remedy to consist in the holy communion , endeavoureth by all meanes and occasions to withdraw & hinder faithfull and devout persons from it : 3 some when they purpose to receave the sacred commnnion , suffer greatest assaults of the divell : 4 for that wicked spirit ( as is written in iob ) commeth amongst the sons of god , to trouble them with his accustomed malice and impiety , or to make them overfearefull and perplexed : 4 that so he may diminish their affection , or by his subtile assaults , take away their faith , to the end they may either altogether abstaine from this divine food , or at least come unto it with lesse devotion . 5 but there is no heed to be taken of his fraudes and malicious suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . 6 thou oughtest to contemne & scorne him miserable wretch , and not to omit the sacred communion for his assaults , and the troubles which hee raiseth . 7 oftentimes also an excessive care for the obtaining of devotion , and a certain anxiety for the making of thy confession hindereth thee . 8 follow in these occasions the counsell of the wise , and put away all anxiety and scruple , for it hindreth the grace of god , and over throweth devotion . 9 omit not for every small vexation of the minde which hapneth , to receave this holy sacrament . 10 but goe presently to confesse thy sinnes , and willingly to forgive others , whatsoever offences they have done against thee , and if thou hast offended any , humbly crave pardon , and god will willingly forgive thee . 11 what availeth it to delay confession , & to deferre receaving ? purge thy selfe with speed , spit out the venom presently , make hast to take a remedy , and thou shalt finde it better , then if thou deferredst it long . 12 if thou omittest it to day for this cause , perhaps to morrow some greater will fall out , and so thou maist be hindred a long time from these divine mysteries , and become more unfit . 13 stirre up thy selfe , and shake off all heavinesse and sloth , with the greatest force and speed thou canst . 14 for it profiteth nothing to continue long in disquietnesso & trouble of mind , and for daily occurring impediments to withdraw thy selfe from the sacraments . 15 yea it hurteth very much to defer communionlong , for it is wont to breed a great and dangerous dulnesse . 16 alas , some cold and dissolute people doe willingly delay their confession , and doe therefore deferre the sacred communion , lest they should be bound to greater watch over themselves . 17 o how litle charity and weak devotion have they that so easily omit the receaving of these holy mysteries ! 18 how happy is he and gratefull to god , who ordereth so his life , and keepeth his conscience in such purity , that he may be ready and fit to communicate every day , if it were covenient and might be done without notice taken ! 19 if any one sometimes abstaine of humility , or by reason of some lawfull impediment , he is to be commended for the revorence which therein it shewed . 20 but if it proceedeth of coldnesse , he must stirre himselfe up , and doe what lyeth in him , and god will prosper his desire , for the good will hee hath to doe it , which god doth chiefly respect . 21 and when any lawfull hinderance doth happen , he must alwaies have yet a good will and loving desire to communicate , and so shall he not loose the fruit of the sacrament . 22 for a devout person may everyday and houre profitably and without let , receave christ spiritually . 23 and yet on certain daies , and at time appointed he ought to receave sacramentally , with an affectionate reverence , the body of his redeemer , and rather seeke the honour and glory of god , then his own comfort . 24 for he communicateth mystically , and is invisibly fed , as often as he devoutly calleth to mind the mystery of the incarnation , and the passion of christ , and is inflamed with his love . 25 he that prepareth not himselfe , but when a feast draweth neere , and when custome compelleth him thereunto , shall often be unprepared . 26 blessed is he that offereth himselfe as an holocaust and burnt offering to our lord , as often as he doth celebrate or communicate . 27 be not too long nor too short in officiating , but keep the accustomed manner of those , with whom thou livest . 28 thou oughtest not to be tedious and troublesome to others , but to observe the common course according to the appointment of thy superiours . 29 and rather frame thy selfe to the profit of others , then to thine own devotion or desire . chap. xi . that the body of christ , and the holy scriptures are most necessary unto a faithfull soule . the voice of the disciple . o most sweet lord iesu , how great is the delight of a devout soule that feasteth with thee in thy bntiquet . 2 where there is no other meat offered to be eaten , but thy selfe her only beloved , and most to be desired above all the desires of her heart . 3 and verily it would be a great comfort unto me , to powre out teares from the bottome of my heart in thy presence , and with devout magdalen to wash thy feet with the teares of mine eyes . 4 but where is this devotion ? where is so plentifull shedding of holy teares ? surely in the sight of thee and thy holy angels , my whole heart should be inflamed and dissolve into teares for joy . 5 for i enjoy thee in the sacrament truly present , though darkned & in a shadow . 6 for to behold thee in thine own divine brightnesse , mine eyes would not be able to endure it , neither could the whole world stand in the cleerenesse of the glory of thy majesty . 7 i doe really enjoy and adore him whom the angels adore in heaven , but i as yet for the time in faith , they in his proper forme , and without shadow . 8 i ought to be contented with the light of true faith , and to walke therein , untill the day of everlasting brightnesse break forth , and the shaddowes of figures passe away . 9 but when that shall come which is perfect , the use of sacraments shall cease : for the blessed in heavenly glory need not the remedy of sacraments , who rejoyce without end in the presence of god : 10 beholding his glory face to face , and being transformed by his brightnesse , into the brightnesse of the incomprehensible deity , they tast the word of god made flesh , as he was from the beginning , and as he remaineth for ever . 11 whilest i remember these wonderfull works , even all spirituall comfort whatsoever becometh very tedious unto me : for that as long as i behold not my lord openly in his glory , i make no accompt of whatsoever i see or heare in this life . 12 thou art my witnesse , o god , that nothing can comfort me , no creature give me rest , but thou my god , whom i desire to behold everlastingly . 13 but this is not possible whilest i remaine in this mortall life , therefore i must frame my selfe to much patience , and submit my selfe to thee in all my desires . 14 for thy saints also , o lord , who now rejoyce with thee in the kingdome of heaven , whilest they lived , expected in faith and great patience the comming of thy glory . 15 what they believed , i believe , what they hoped for , i expect ; whither they are come , i trust by thy grace i shall also come . 16 in the meane time i will goe forward in faith , strengthened by the examples of the saints . 17 i have also devout bookes for my comfort , and for the guide of my life , and above all these , thy most holy body for a singular remedy and ●efuge . 18 for i perceive two things to be chiefly necessary for me in this life , without which this miserable life would be insupportable unto me . 19 whilest i am kept in the prison of this body , i acknowledge my selfe to stand in need of two things , to wit , food , and light . 29 thou hast therefore given unto me , weak creature , thy sacred body for the refection of my soule & body , and hast set thy word as a light unto my feet . 30 without these two i could not well live : for the word of god is the light of the soule , and thy sacrament , the bread of life . 31 these also may be called the two tables set on the one side and the other , in the store-house of the holy church . 32 one is the table of the holy altar , containing the sacred bread , that is , the precious body of christ : 33 the other is of the divine law , containing holy doctrine , teaching true faith , and certainly leading to the part of the temple within the veile , where are the holy of holies . 34 thanks be unto thee , lord 〈◊〉 , light of everlasting light , for thy able of holy doctrine , at which thou ●●vest us by thy servants the prophets and apostles , and other doctors . ●5 thanks be unto thee creatour and redee●●er of man , who to manifest thy charity to the whole world hast prepared a great supper , wherein thou hast offered to be eaten , not the mysticall lambe , but thine own most sacred body and blood : 36 rejoycing all the faithfull with thy holy banquet , & replenishing them to the full with thy heavenly cuppe . 37 in which are all the delights of heaven , and the holy angels doe feast with us , but with a more happy sweetnesse . 38 o how great and honourable is the office of priests , to whom it is granted with sacred words to consecrate the lord of majesty , with their lips to blesse him , with their hands to hold him , with their own mouth to receave him , and to administer him to others ! ●2 o how clean ought to be those hands ! how pure that mouth ! how holy the body ! how unspotted the heart of the priest , into whom the author of purity so often entreth . 40 nothing but holy , no word but chast and profitable ought to proceed from the mouth of the priest , which so often receaveth the sacrament of christ. 41 simple and chast ought to be the eyes , that are wont to behold the body of christ , the hands pure and lifted up to heaven , that use to handle the creator of heaven and earth . 43 vnto the priests especially it is said in the law , be ye holy , for that i your lord god am holy . 43 assist us almighty god with thy grace , that we , who have undertaken the office of priesthood , may serve thee worthily and devoutly in all purity , and with a sincere conscience . 44 and if we cannot live in so great innocency as we ought to doe , grant us notwithstanding in due manner , to bewaile the sinnes which we have committed : 43 and in the spirit of humilitie , and syncere intention to serve thee hereafter with more fervour and devotion . chap. xii . that he that is to communicate , ought to prepare himself with great diligence . the voice of the beloved . i am the lover of purity , and the giver of all sanctity , i seeke a pure heart , there is the place of my r●st : make ready and adorne for me a great chamber , and i will make with thee the passeover for my disciples . 2 if thou wilt have me come unto thee ▪ and remaine with thee , purge the old leaven , and make clean the dwelling of thy heart , shut out the whole world and all tumult of vices . 3 sit like a sparrow solitary ●●on the house top , and think of thy offence in the bitternesse of thy soule . 4 for every lover prepareth ●he best and fairest roome for his beloved , and herein is known the affection of him that entertaineth his beloved . 5 know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient , although thou shouldest prepar● thy selfe a whole yeare together , and thinke on nothing else : 6 but of my mercy and grace only thou art suffred to come to my table , like a begger invited to dinner to a rich man , who hath nothing else to returne him for his benefits , but to humble himselfe , and give him thanks . 7 doe what lieth in thee , and doe it diligently , not for custome , nor for necessity , but with feare and reverence , and hearty affection receave the body of thy beloved lord and god , who vouchsafeth to come unto thee . 8 i am he that have called thee , i have commanded it to be done , i will supply what is wanting in thee , come and receave me . 9 when i bestow the grace of devotion on thee , give thanks to god , for it is given thee , not for that thou deservest it , but because i have mercy on thee . 10 if thou have it not , but rather feele thy selfe dry , continue in prayer , sigh and knock , and give not over untill thou hast attained to some crumme or drop of saving grace . 11 thou hast need of me , not i of thee , neither comest thou to sanctify me , but i come to sanctify and make thee better . 12 thou comest that thou maist be sanctified by me , and united unto me , that thou maist receave new grace , and be stirred up againe to amendment . 13 neglect not this grace , but prepare thy heart with all diligence , & receave thy beloved into thy soule . 14 but thou oughtest not only to prepare thy selfe to devotion before communion , but carefully also to conserve thy selfe therein , after thou hast receaved the sacrament . 15 neither is the carefull guarde of thy selfe after , lesse exacted , then devout preparation before . 16 for a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace . 17 because that mans minde becometh very indisposed , if he presently powre himselfe forth to outward comforts : beware of much talke , remaine in some secret place , and enjoy thy god. 18 for thou hast him whom all the world cannot take from thee : i am he to whom thou oughtest wholly to give thy selfe , that so thou maist live hereafter not in thy selfe , but in me , without all care . chap. xiii . that a devout soule ought to desire with her whole heart to be united unto christ in the sacrament . the voice of the disciple . how may i obtaine this , o lord , that i may finde thee alone , and open my whole heart unto thee , and enjoy thee as my soule desireth ? 2 and that no man may look upon mee , nor any creature move mee or respect mee , but thou alone maist speake unto me , and i to thee , as the beloved is wont to speak to his beloved , & a friend to bāquet with his friēd . 3 this i pray for , this i desire , that i may be wholly united unto thee , and may withdraw my heart from all created things , and more by sacred communion and often celebrating learne to tast of heavenly and everlasting sweetnesse . 4 o lord god , when shall i be wholly united unto thee , and swallowed up by thee , and altogether forgetfull of my selfe ! thou in me , and i in thee , and so grant us both to continue in one . 5 thou art my beloved , the choisest amongst thousands , in whom my soule hath taken pleasure to dwell all the daies of her life . 6 thou art my peace-maker in whom is greatest peace , and true rest , without whom is labour and sorrow , and infinite misery . 7 thou art a hidden god , and thy counsell is not with the wicked , but thy speech is with the humble and simple of heart . 8 o lord , how sweet is thy spirit ! who to the end thou maist shew thy sweetnesse towards thy children , vouchsafe to feed them with the most delightsome bread which descendeth from heaven , and is full of all sweetnesse ! 9 surely there is no other nation so great , that hath gods approaching unto them , as thou our god art present to all thy faithfull . 10 vnto whom for their daily comfort , and for the lifting up of their hearts to heaven , thou givest thy selfe to be eaten and enjoyed . 11 i or what other nation is there so famous , as the christian people ? or what creature under heaven so beloved as a devout soule , to whom god himselfe commeth to feed her with his glorious flesh . 12 o unspeakable grace ! o admirable favour , o infinite love singularly bestowed upon man ! 13 but what shall i give unto our lord in returne of this grace , for so singular a charity ? 14 there is no other thing more gratefull that i am able to give , then to bestow my heart wholly on my god ; and to unite it perfectly unto him . 15 then shall all my bowels re-rejoyce , when my soule shall be perfectly united unto god : then he will say unto me , if thou wilt be with me , i will be with thee . 16 and i will answer him : vouchsafe , o lord , to remaine with me , i will very gladly be with thee : this is my whole desire , that my heart be united unto thee . chap. xiv . of the fervent desire of some devout persons to receave the body of christ. the voice of the disciple . o how great is the store of thy sweetnesse , o lord , which thou hast hidden for them that fear thee ! 2 when i remember some devout persons , who come unto thy sacrament , o lord , with great devotion and affection , i am oftentimes confounded , & blush within my selfe , that i come so negligently and coldly to thy altar , and to the table of the holy communion : 3 that i remaine so dry and without any hearty affection , that i am not wholly inflamed in thy presence , my god , 4 nor so earnestly drawne and moved , as many devout persons have been , who out of a vehement desire of receaving , and a feeling affection of heart , could not containe themselves from weeping : 5 but with the desire both of soule and body they earnestly longed after thee , o god , the lively fountaine , being not otherwise able to temper not satisfie their hunger , but by receaving thy body with all joy and spirituall greedinesse . 6 o most ardent faith of those persons , a probable argument of thy sacred presence . 7 for these truly know their lord in the breaking of bread , whose heart burneth so within them , whilest thou , o blessed iesu , walkest with them . 8 such desire and devotion , i seldome find in me ; so vehement love and fervency is oftentimes farre off from mee . 9 be mercifull unto mee , good iesu , sweet and benigne lord , and grant me thy poore needy creature , to feele sometimes at least , in this holy sacrament , a litle hearty desire of thy love : 10 that my faith may be more strengthened , my hope in thy goodnesse increased , and that my charity once pefectly inflamed , after the tasting of heavenly manna , may never decay . 11 thy mercy , o lord , is able to give me the grace i desire , and to vis●● me in thy bounteous clemency with the spirit of fervour , when it shall please thee . 12 for although i burne notwith so great desire as those that are so especially devoted unto thee , yet notwithstanding by thy grace , i desire to have this great inflamed desire : 13 praying and craving that i may participate with all such thy fervent lovers , and be numbred among them in their holy company . chap. xv. that the grace of devotion is obtained by humility and deniall of our selves . the voice of the beloved . thou oughtest to seeke the grace of devotion instantly , to aske it earnestly , to expect it patiently and confidently , to receave it joyfully , to keep it humbly , to worke with it diligently ▪ 2 and to commit the time and manner of this heavenly visitation to god , untill it shall be his pleasure to come 3 thou oughtest chiefly to humble thy selfe , when thou feelest inwardly litle or no devotion , and y●t be not too much dejected , nor grieve inordina●ly for it . 4 god often giveth in a short moment that which he hath a long time denyed , he giveth sometimes in the end , that which in the begining of prayes , he deferred to grant . 5 if grace should bee alwai●s presently given , and at hand ever with a wish , it could not be well indured by a weak man. 6 therefore devotion is to be expected with good hope , and humble patience ; yet impute it to thy selfe , and thy sinnes , when it is not given thee , or when it is secretly taken from thee . 7 it is sometimes a small matter that hindreth and hideth grace from us , if it be to be called small , and not rather a great matter , that hindreth so great a good . 8 and if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 9 for presently as soone as thou givest thy selfe to god with thy whole heart , and seekest not this , nor that , for thine own pleasure or will , but setlest thy selfe wholly in him , thou shalt find thy selfe united unto him , and quiet . 10 for nothing will tast so well , and please thee so much , as the good will and pleasure of almighty god. 11 whosoever therefore with a sincere heart directeth his intention to god , and ●mptieth himselfe of all inordinate love , 〈◊〉 dislike of any creature shall be most fit to receave grace , and worthy of the gift of devotion . 12 when a vessell is full already all that you powre in runneth quite beside : for our lord bestoweth his blessings there , where he findeth his vessels empty . 13 and how much the more perfectly , one forsaketh the basest things , and dieth to himselfe by contempt of himselfe , 14 so much the more speedily grace commeth , and entreth in more plentifully , and lifteth up the heart that is free , to a higher state of grace . 15 then shall he see , and abound , and wonder , and his heart within shall be enlarged , because the hand of our lord is with him , and he hath put himselfe wholly into his hand for ever . 16 behold so shall the man be blessed , that seeketh almighty god with his whole heart , and busieth not his soule in vaine . 17 this man procureth great grace of divine union , in receaving the holy eucharist , for that he regardeth not his own devotion and comfort , but above all he prizeth the honour and glory of god. chap. xvi . that we ought to manifest our necessity unto christ , and to crave his grace . the voice of the disciple . o most sweet and loving lord , whom i now desire to receive devoutly , thou knowest my infirmity , and the necessity which i endure , with how many sinnes i am opp●essed , how often i am grieved , tempted , troubled , and defiled : 2 i come unto thee for remedy , i crave of thee thy heavenly comfort , & the ●ase of my paine . 3 i speak to him that knoweth all things to whom all my secrets are open , and who can only perfectly comfort and help me . 4 thou knowest what it is , wherof above all i stand in most need , and how poore i am in vertues . 5 behold i stand before thee , poore and naked , calling for grace and graving mercy . 6 refresh this thy hungry & needy creature , give heat unto my coldnesse with the fire of thy love : give light unto my blindesse with the brightnesse of thy presence . 7 turne all earthly things into bitternesse to me , all things grievous & contrary , into patience , all base and created things , into contempt and oblivion . 8 lift up my heart to thee in heaven , and suffer me not to wander upon earth : be thou only sweet and delightsome unto me from henceforth for evermore : 9 for thou only art my meat , and my drinke , my love and my ioy , my delight and all my good . 10 o th●t with thy presence thou wouldest wholly inflame , burne , and change me into thee , that i might be made one spirit with thee , by the grace of inward union & the melting of fervent love . 11 suffer me not to goe from thee hungry and dry , but deale mercifully with me , as thou hast oftentimes dealt wonderfully with thy saiuts . 12 what marve●le if i should be wholy inflamed by thee , and dye in my selfe , sith thou art ever burning and never decaying , love purifying the heart , and inlightning the understan●●ing . chap. xvii . of burning love and vehement desire to receive christ. the voice of the disciple . vvith great devotion and burning love , with most hearty affection and fervour i desire to receive thee o lord , 2 as many saints and devout persons have desired thee , when they received thy sacrament , who were most pleasing unto thee in holinesse of life ▪ and most fervent in devotion . 3 o my god my everlasting love , my whole good , my happinesse without end , i would gladly receive thee with the most vehement desire , and most worthy reverence , that any of the saints ever had , or could feele . 4 and although i be unworthy to have all those feelings of devotion , yet i offer unto thee the whole affection of my heart , as if i alone had all those most sweet inflamed desires . 5 yea whatsoever also a devout mind can conceive and desire , all that with greatest reverence , and most inward affection i offer and present unto thee . 6 i wish to reserve nothing to my selfe , but freely and most willingly to sacrifice my self and all mine unto thee , my lord god , my creatour , and my redeemer . 7 i desire to receive thee this day with such affection , reverence , praise and honour ; with such gratitude , worthinesse , and love , with such faith , hope and puritie , 8 as thy most blessed mother the glorious virgin marie received , and desired thee , when she humbly and devoutly answered the angell , 9 who declared unto her the mysterie of the incarnation , and said , behold the handmaid of the lord , let it be done unto mee according to thy word . 10 and as thy blessed fore-runner , the most excellent amongst the saints , iohn baptist , cheerfully leaped with joy of the holy ghost , whilst he was yet shut up in his mothers wombe ; 11 and afterwards seeing iesus walking amongst men , humbling himselfe very much , said with devout affection , the friend of the bridegroome that standeth and heareth him , rejoyced with joy for the voice of the bridegroome : 12 so i also wish to be inflamed with great and holy desire , and to offe● my selfe up to thee with my while heart . 13 wherefore i offer also and present unto thee joyes , fervent desires , excesse of mind , spirituall illuminations , and heavenly visions of all devou● hearts . 14 with all the vertues and praises exercised by all creatures in heaven and earth , for my selfe , and all such as are commended to me in praier , that by all thou maist be worthily praised , and glorified for ever . 15 receive , my lord god , the affections of my heart and desires which i have to give thee ; infinite praise , and thankes , which according to the measure of thy unspeakable greatnesse are due unto thee . 16 these i yeeld thee , and desire to yeeld thee every day and moment of time , and i doe intreate , and invite all the heavenly spirits , and all thy devout fervants , to give thankes and praises together with me . 17 let all people , tribes , and tongues praise thee , and magnifie thy holy and sweet name with great joy , and fervent devotion , and let all that ●everently and devoutly celebrate thy most high sacrament , and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me sinfull creature . 18 and when they shall have obtained their desired devotion and joyfull union , and depart from thy sacred heavenly table , well comforted , and marveilously refreshed , let them vouchsafe to remember my poore and needy foule . chap. viii . that a man be not a curious searcher of this sacrament , but an humble follower of christ , submitting his sense unto faith . type = " sub " the voice of the beloved . thou oughtest to beware curious and unprofitable searching into this most profound sacrament , if thou wile not be drowned in the depth of doubt . 2 he that is a searcher of majesty , shall be oppressed by glory : god is able to worke more then man can understand . 3 a pious and humble inquirie of truth is tolerable , so he be alwaies ready to be taught , and doe endeavour to walke in the sound paths of the ancient fathers doctrine . 4 blessed is that simplicitie , that forsaketh the difficult waies of questions , and goeth on in the plaine and assured path of gods commandements ▪ many have lost devotion , whilst they would search after high things . 5 faith and sincere life are exacted thy hands , not height of understaning , nor the depth of the mysteries of god. 6 if thou doest not understand , or conceive those things that are under ●hee , how shalt thou be able to comprehend those that are above thee ? 7 submit thy selfe to god , and let thy sense be subject to faith , and the ●ight of knowledge shall be given thee in that degree , as shall be profitable and necessary for thee . 8 some are grievously tempted about faith , and the sacrament , but that is not to be imputed to them , but rather to the enemie : 9 doe not regard nor dispute with thy thoughts , neither doe thou give answer to the doubts moved by the enemie . 10 but believe the words of god , believe his saints and prophets , and the wicked serpent wil fly from thee . 11 it is oftentimes very profitable to the servant of god to suffer such things : 12 for he tempteth not infidel● and sinners , whom he already secure possesseth , but he sundry waies tem●teth and vexeth the faithfull and d●vout . 13 goe forward therefore with sincere undoubted faith , and come 〈◊〉 the sacrament with unfeigned reverence : and whatsoever thou art not able to understand , commit securely 〈◊〉 almighty god. 14 god deceiveth thee not : he deceived that trusteth too much to him selfe : god walketh with the simple , r●vealeth himselfe to the humble , give● understanding to litle ones , openets the sense to pure minds , & hideth grace from the curious and proud . 15 humane reason is weake , and may be deceived , but true faith canno● be deceived . 16 all reason and naturall search ought to follow faith , not to goe before it , nor impugne it . 17 for faith and love doe chiefly excell , and worke in a hidden manner in this most blessed and superexcellent sacrament . 18 god , who is everlasing , and of infinite power , doth great and in●●●utable things in heaven and in earth , ●nd there is no searching out of his ●onderfull workes . 19 if the workes of god were ●●ch as might be easily comprehended by humane reason , they were not to be called wonderfull and unspeakable . finis . a table of the chapters contained in this booke . the first book . of following christ , and the contempt of all worldly vanities pag. 1 to have an humble opinion of ones selfe . 4 of the doctrine of truth . 7 of providence or prudence in our actions . 12 of the reading of holy scriptures . 13 of inordinate desires and affection . 15 of flying vaine , hope and pride . 16 of avoiding too much familiarity . 18 of obedience and subjection . 19 of avoiding superfluity of words . 21 of obtaining peace , and desire of profiting . 23 of the profit gotten by adversity . 26 of resisting temptations . 28 of avoiding rash judgement . 34 of workes proceeding from charity . 36 of bearing with other mens defects . 37 of solitary life . 40 of the example of holy fathers . 41 of the exercise of good religious persons . 45 of the love of solitude and silence . 50 of compunction of heart . 56 of the consideration of humane misery . 60 of the meditation of death . 65 of iudgement and punishment of sinnes . 71 of the zealous amendment of our whole life . 77 the second book . of inward conversation . 84 of humble submission . 90 of a good and peaceable man. 91 of a pure mind and upright intention . 94 of the consideration of ones selfe . 96 of the joy of ● good conscience . 98 of the love of iesus above all things 101 of familiar conversation with iesus . 103 of the want of all comfort . 106 of thankfulnesse for the grace of god. 112 how few the lovers of the crosse of christ are . 116 of the high way of the holy crosse. 119 the third book . of the inward speech of christ to a faithfull soule . 130 that truth speaketh inwardly without noise of words . 132 that the words of god are to be heard with humility , and that many weigh them not . 135 a prayer to implore the grace of devotion . 137 that we ought to live in truth and humility in the sight of god. 138 of the wonderfull effect of divine grace . 141 of the proofe of a true lover . 146 that grace is to be hid under the veile of humility . 150 of a mean conceipt of our selves in the sight of god. 154 that all things are to be reserved unto god , as unto the last end . 156 that despising the world it is sweet to serve god. 158 that the desires of our heart are to be examined and moderated . 162 of the effect of patience , and of strife against concupiscence . 164 of the humble obedience of a subiect , according to the example of christ. 167 of the secret iudgements of god to be considered , lest we be extolled in our good deeds . 169 what we ought to doe , and say in every thing which we desire . 172 a prayer for the fulfilling of the will of god. 174 that true comfort is to be sought in god alone . 175 that all our care is to be placed in god. 177 that temporall miseries , by the example of christ , are to be borne patiently . 179 of suffering of injuries , and who is proved to be truly patient . 181 of the acknowledging of our owne infirmity : and of the miseries of this life . 184 that we are to rest in god above all his gifts . 187 of the remembrance of the manifold benefits of god. 192 of foure things that bring much peace . 197 a prayer against evill thoughts . 197 a prayer for the enlightning of the mind . 198 of flying curious inquiry of the life of others . 200 wherein doth the firme peace of the heart , and true proficiency consist . 20● of the excellency of a free mind , which humble prayer better obtaineth then reading . 204 that private love most hindreth from the chiefest good . 206 a prayer for cleansig the heart , and obtaining of heavenly wisdome . 208 against the tongue of slanderers . 210 how we ought to call upon god , and blesse him when tribulation draweth neere 211 of craving the divine aid , and confidence of recovering grace . 212 of the contempt of all creatures to find our creator . 217 of the deniall of our selves , and forsaking all our affections . 220 of inconstancy of heart , and of directing our finall intentions unto god. 223 that god is sweet above all things , and in all things , to him that loveth . 225 that there is no security from temptation in this life . 225 against the vaine iudgements of men . 230 of a full and pure resignation of our selves from the obtaining freedome of heart . 232 of good government of outward things , and of recourse to god in dangers . 235 that a man be not over earnest in his affaires . 237 that a man hath no good of himselfe , nor any thing whereof he can glory . 238 of the contempt of all temporall honours . 241 that our peace is not to be placed in men . 242 against vaine and secular knowledge . 245 of not drawing outward things to our selves . 247 that credit is not to be given to all men , and how prone man is to offend in words . 249 of putting our trust in god , when evill words arise . 253 that all grievous things are to be endured for life everlasting . 257 of the everlasting day , and shortnesse of this life . 259 of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . 264 how a desolate person ought to offer himselfe into the hands of god. 270 that a man ought to imploy himselfe in works of humility , when force is wanting for higher exercises . 276 that a man ought to esteeme himselfe unworthy of comfort , and to have deserved stripes . 277 that the grace of god is not given to those that savour of earthly things . 280 of the different motions of nature and grace . 283 of the corruption of nature , and efficacy of divine grace . 289 that we o●ght to deny our selves and imitate christ , by the crosse. 294 that a man be not too much deiected , when he ●alleth into some defects . 297 of not searching into high matters , and into the secret judgements of god. 300 that all our hope a●d trust is to be fixed in god alone . 307 the fovrth book . a devout exhortation unto the blessed sacrament . 311 with how great reverence christ ought to be received . 312 that great goodnesse and charity of god is bestowed upon man in this sacrament . 321 that it is profitable to communicate often . 326 that many benefits are bestowed upon them that communicate devoutly . 330 of the dignity of this sacrament , and priestly function . 335 an interrogation of the exercise before communion . 337 of the discussing of our own conscience , and purpose of amendment . 338 of the oblation of christ on the crosse and resignation of our selves . 342 that we ought to offer up our selves and all that is ours unto god , and to pray for all . 344 that the holy communion is not lightly to be forborne . 348 that the body of christ , and the holy scriptures are most necessary unto a faithfull soule . 353 that he that is to communicate , ought to prepare himselfe with great diligence . 360 that a devout soule ought to desire with her whole heart to be united unto christ in the sacrament . 363 of the fervent desire of some devout persons to receave the body of christ 366 that the grace of devotion is obtained by humility & deniall of our selves . 369 that we ought to manifest our necessity unto christ , and to crave his grace . 372 of burning love and vehement desire to receive christ. 374 that a man be not a curious searcher of this sacrament , but an humble follower of christ , submitting his sense unto faith . 378 finis . the ascent to the mount of vision where many things were shewn, concerning i. the first resurrection; ii. the state of separated souls; iii. the patriarchal life; iv. the kingdom of christ: with an account of the approaching blessed state of this nation. lead, jane, 1623-1704. 1699 approx. 87 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a49864 wing l782 estc r215506 99827364 99827364 31782 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49864) transcribed from: (early english books online ; image set 31782) images scanned from microfilm: (early english books, 1641-1700 ; 1891:16) the ascent to the mount of vision where many things were shewn, concerning i. the first resurrection; ii. the state of separated souls; iii. the patriarchal life; iv. the kingdom of christ: with an account of the approaching blessed state of this nation. lead, jane, 1623-1704. [4], 39, [1] p. [s.n.], london : printed in the year, 1699. preface singed: jane lead. reproduction of the original in the lambeth palace library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -resurrection -early works to 1800. jesus christ -kingdom -early works to 1800. visions -early works to 1800. heaven -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion the ascent to the mount of uision ; where many things were shewn , concerning i. the first resurrection ; ii. the state of separated souls ; iii. the patriarchal life ; iv. the kingdom of christ : with an account of the approaching blessed state of this nation . prov. 29. 18. where there is no vision the people perish . london , printed in the year , 1699. the preface● to the holy inspired saints , who are made partakers of the heavenly gift and revelation of the divine mysteries . to you who under wisdom's discipline have been taught and exercised ( more principally ) is this little tract commended ; as knowing you are in a deeper capacity to receive , and take in , these weighty treasures of the kingdom ; which you will find have been broken up , in order to be a sure foundation in this latter age. wherein the children of the divine mysteries shall have their first admittance into this holy mount , where their lot shall be to inherit , and possess , those precious things contained therein . which indeed are so great , so rich , so immense , as nothing less than god himself shall your all-filling substance be ; still abounding in unmeasurable degrees , as in passive meekness you do attend and wait in the inward court : where new and fresh . springs of revelation shall open , and make known the wonders that are now approaching . in order whereunto as a forerunner the spirit of prophecy has now gone forth , to signifi there is a call to the four quarters of the earth , the gates of the everlasting mount being set open , that whosoever can understand and discorn this time , and day of god's great love-visitation , may now draw near and hear what great secrets are publish'd from this mount of vision , which will not fail to have their fulfilling in , and upon , such who is the spirit of faith essenced are ; but unto others who are unbelieving , it 's not to be marvelled at that they excluded are from all these royal perogatives , and great immunities relating to divine openings and renemed manifestations of what has hitherto reserved been in the wisdom and counsel of god. wherefore according to the experience of this author , unmeasurable are the renewed gifts and powers hereof . and i can not therefore but excite and perswade all into whose hands this may come , to keep close to that anointing which will be an intelligencer , and opener of the mind of eternal wisdom . in which ( as in a clear glass ) may be known , and seen , what is expedient for some in every age to be acquainted with ; god not being limited to those foregoing ages of time , ( in which his mind in the truth of the spirit was made known : ) but the line of his spirit doth still continue , and extend it self to an unconfined length , till it have fathomed the deepest deep , even god himself . now i am not ignorant of the many censures that may be passed by the unlearned , who are altogether strangers to the spirits ministration and divine revelation : from such i expect no better treatment than to be iudged as one gone from the traditions generally received ; especially in the part which treats of the various regions of souls departed , it seeming a new discovery . but as to this i shall give no other satisfaction , than that it was discovered from the central light , and original copy , wherein the mind of god was made known unto me , in these things ; which are now no longer to be concealed , or shut up , but are to have their use and service throughout the whole creation : that so none may be disappointed or frustrated of what they expect in a future state , but may strive whilst in the body to work out their salvation with fear and trembling . as to the third mystery unfolded in this treatise , to wit , the arrivement to the patriarchal age , which was before the flood , and is again to be renewed in righteousness : ( as contrarily that was in wickedness and vanity of mind ) christ being to revive in the souls of such as shall be counted worthy to personate his reign upon the earth , in his own purity . for the attainment of which perfect state i● is necessary there should be length of days . for as it is with a plant or tree , if cut down before it come to its full growth , it cannot being forth fruit to ripeness ; even so it is in the new birth , if it reach not to full maturity or to the stature of a man in christ iesus , there will then be a suffering of loss , as to what may possibly be brought in time of this life . wherefore its a great privilege and blessing to live to this good old age : and such a time as this is now approaching , which will figure out the true bride and spouse of christ , which shall reach unto a full growth , for a celebration of the nuptial day with her bridegroom . who cannot appear upon the earth in his glorified person , till she have thus put on her beautiful ornaments , and made her self ready for his entertainment , that so she may ascend up with him into his own kingdom , and father's glory : who will there present her without spot or wrinckle . these are the great and wonderful things the spirit of prophesy has renewed as the ground of faith and hope , to the growing plants of the new paradisical earth , who shall grow and flourish , being circled with a wall of fire : so that no prickling bryars , nor rending thorns , which in the wild forest of degenerated nature do put forth , shall have any power here to invade or break in . these are the divine weighty treasures for a motive and drawing of such who shall be the first fruits that are to be redeemed from out of this vile and worldly principle , to stand with the lamb in his glorified state. now what have i more to present unto you , who in the same lineage of light , and love with me do stand , but to make known those great approaching blessings and glories which are assigned to be your portion and dowry , from that great elohim . who shall all these for you command , as in the patient waiting you with me stand , till christ shall set on foot this his all powerful reign : for which let your prayers with mine iointly ascend , uncessantly in one band of loves eternal unity , in which i shall only desire to be known to you by a newer name , than that of iane lead . the ascent to the mount of vision . may 24. 1698. § . i. a s i was recollecting , and casting up , in my mind the tribulated state of the nazarite flock , belonging to the great shepherd , i was put upon a supplicating inquiry , how long the time of this cloudy day might last ? and it was ecchoed in me : turn thine eye into that central light , which may make some discovery ; by which the redemption shall appear to be drawing near . then suddenly there descended to my internal seeing , from an high and lofty sphear , a mountain most diaphanous , so great and large as to cover one quarter of the earth : and round about it were numberless little hills , of a dark opacous substance , and ( lo ) there was a great shaking and trembling , as if they were to be moved out of their places . § . ii. then of a sudden came a flaming blast out of this lofty mountain , which enkindled some of these hills , and from them ran circling about the rest , which made a great crackling noise among them : then there was a voice heard as out of the mountain : thus a consumption is determinated upon the dark and dead mold . then were they changed into a pure white earth , clear and transparent . and after this , did the glorified iesus stand upon the top of this mount , with innumerable attendants , and uttered a mighty voice of thunder , saying : come , behold and see , and rejoice , o ye heavens , in what i am going to create an new. then immediately did there spring up in the room of the little hills , certain figurative bodies , first to the number seven , and then ( by the multiplication of these ) to seven times seven . then came there several rays of light from the glorious body , which did enter into these figures ; whereupon it was said , the lord from heaven is now become a quickening spirit . by which they did stand up and move and walk . § . iii. then descended the bright body from the mountain , and became their leader , conducting them to one side of this mountain , which had three gates with inscriptions on each of them , directing the inhabitants of the north , east and west , to enter , that should flock hereunto . then several persons appeared , that had past through this transfiguration , and fiery tryal , being come out of great tribulation , some of which were known to me in spirit , and were linked together as so many precious radiant stones , which the lord did wear about him as his girdle , and so he entered into a vaulted place within the mountain , all compacted like unto a city : where a great body of ancients did meet , and congratulate these comers : and with the angel trumpeters , did give great acclamations , and prepared festival entertainments for them . now the fame of this so went out into all parts of the world , that there was a very great flocking together , some out of good will , love and zeal to get entrance here : others out of envy and derision , to have disturbed this peaceable region : upon which the mighty lord and king of this city , raised up a flaming wall for it's defence , which many did attempt to break through , but none could , except such as were refined as gold , while others were smitten and driven back . § . iv. the inscription upon this city was salvation : for that saviours it was said were to come forth hence . who were led out by the mighty prince and saviour , and stood with him upon this mountain of perazim . then were given trumpets into the hands of these saviours , to a certain number , who were first designed to go forth and to call in the nations from the north , and east , and west : then was it queried by the person , to whom this was revealed , whether such subordinate saviours , under the great saviour should appear in this present generation , upon which there was shewn me a square golden table , in the hand of the great high priest , which did contain the record of so many persons ( as radiant stones set in it ) who were nominated hereunto . and it was exprest that some of these were to be raised up before this generation should pass away , and others in the succeeding generations . moreover it was said , thereneed to be no enquiry who they are , for they will be turn'd into another spirit , after the similitude of their head ; and will be sufficiently manifested in purity and power : and the principal characters of these , because of the deceivableness of the times , will be the 7 flaming eyes , which shall pierce so deep as to see through all false coverings : and to make manifest truth , and soundness of mind , standing clear from all mixtures . for it was said , this will be the most necessary gift both in this present , and in the approaching age : whereby they may sit as iudges from the infallible urim and thummim . this i was commanded to declare , and to make known the mind of the great king and saviour : for that the time of his kingdoms appearance is at hand . may. 25. 1698 § . v. this morning the mountain that descended was set before me again , and i was brought in spirit to the southside of it , where were three gates , at each of which there stood an angel , which gave a call to the nazarite flock to enter into one of the gates , which open'd into the paradisical land : which was richly replenisht with all that was pleasant and delightful , to satisfie all the divine senses : then it was queried : whether this might not be a place for spirits departed out of their gross bodies ? and it was answered by the eternal new adam , that this was prepared for the inhabitants , as yet bearing corporeal figures , but perfectly refin'd in spirit and mind , for as there is a paradise in the higher sphear of the heavens , so there is in this lower that answers to it in a mystical and spiritual manner : where the offspring of a new generation shall multiply , herein from the eternal adam , and his virgin spouse , who will have their children , brought up in the mysteries of all divine sciences , which shall make vastly to differ from the old adam and eve's progeny , who are under the curse of terrestrial labour , toil and sorrow : from the which discharged these redeemed ones shall be . § . vi. furthermore , the angel of the 2d . gate , was commission'd to give a call to those who had a desire to be made skillful in the theosophical science , and to be exercised in the divine magia : this was nominated to be the principle of the divine sophia , who uttered her voice and gave an invitation to attend upon her discipline and counsel , and as many as she should find willing and obedient they should possess the treasures of her land , and thereby should become stewards to dispense out of that stock and store . then through a perspective glass , were shewn me some persons that did willingly comply , and offer themselves to this noble and worthy employ . some of them ( as principal stones ) were made known to me : to whom she did first give rules of faith , as the foundation they were to build upon ; that so whatever they set their hands to , whether it were in inward or in outward nature , accordingly as they should hit the mark , by the arrow of faith , so the work should be perfectly consummated . motives were multiplyed abundantly to those magical children ; as that hereby they would recover the lost paradisical dominion , and all the properties and immunities , that would set free the imbondaged captivity . a call there is for this , to all that can make their escape out of the worldly principle , and can pass through the flaming wall. here the glorious lord will his banner of power and strength spread over them ; and all sorts of provision shall meet them plentifully : their cloathing shall be munition-strength of everlasting righteousness . § . vii . now further there was a trumpet . cry to the adept philosophers , that have lain in obscurity in outward nature , and are shut up in it , as having no vent to shew forth the wonders of the creator . to you this message and call goes forth from the divine imperial wisdom , that you make no longer delay , nor halts in your way : for know the time and season is come in which you are to be made manifest , and join'd to those who are internally taught the theosophical art. for the tree of faith hath spread forth its branches , and is ready to cast its fruit , and doth invite you thereof to come and eat : and as divine artists , such a composition make of the leaves thereof , as may be for medicine and healing , to all that obnoxious to corruption doth lie . § . viii . the last gate of this side of the mountain , was the apostolical gate , which opens into that centre , where the holy ghost will rest upon such as are elected and chosen hereunto ; that shall revive the antient miraculous powers , in such wise as they shall not be transient , but go forward on to fixation and perpetual duration . § . ix . now the third side of the mount that lay eastward , was also described to me by the guardian angel that kept the 3 gates ; that each gate gave entrance into three several courts . the first was to be filled with prophets and prophetesses , that were disciplin'd and train'd up there , by the great head prophet christ iesus . who was accompanied with all the antient prophets , as with moses and samuel , elias and all that were from the foundation of the world , to christ's time . who took a golden horn and poured forth a rich oily spikenard upon their heads , that ran down to the skirts of their garments : of which it was said ; these are the anointed of the lord , that shall bear witness and declare what is to be made manifest throughout all the approaching ages of time , which relate to the kingdom of the emmanuel . § . x. the second court opened : and thereinto desconded the great melchizedeck , with his holy order , constituting and ordaining a certain number to enter upon this holy priestly profession ; that were dedicated , consecrated , inaugurated , and made ministers of this new erected sanctuary , and most holy place : where the essential furniture ( not the patterns only , but the very heavenly things themselves ) did here open : and the priestly intercessions did ascend up in a most harmonious celebration of ioyful acclamations passing through the high order , of the great melchizedeck-priesthood : whose ministration from petition was turn'd into a new language of triumph and praises . § . xi . the account given of the third court was this . the thrones out of the heavens descended here , and the king of kings , and in the splendor of his majesty with numerous spirits that crowned were to fill that court with princely powers , that were taken out of the two mention'd courts , and certain numbers out of the two other sides of the mountains , were taken out and crown'd , and received power and dominion to reign with christ upon the earth . thus shall the kingdom of god in his saints come to be made manifest , and established , so as to overtop all the kingdoms of the earth . and this came as an exeitement to wait and believe and be found in all readiness for the consummation of this prophecy . § . xii . on the fourth side of the mountain , which lay westward , was the great secrets of the deceased , the various regions that they were lodged in , and the glorious mansions that did appertain to such as departed in a high degree of perfection ; with all the great wonders of the great weight and glories of eternity . it was told me , all of this was to be concealed yet , and shut up from the knowledge of the present age of time : and was but only peculiar to some that should have a light , and discovery of these marvelous things , as they were capable to take them in ; standing in the passive meekness , and pure faith-expectation for the accomplishment of all what has been here declared : for the time may be nearer , or further off , as we see the gathering into these holy courts may be : so hasten then we may the blessed approach of this rising blissful day , as in the golden knot of love we tyed and knit together are . amen . may 26. 1698. § . xiii . this great mystery and secret , of the various degrees of the deceased , and seperated souls , which opened on the fourth side of the mountain , being permitted me to disclose to the worthy and believing , that defires to have so much of the counsel of god made known , as has been revealed herein , to such as are weaned from the mothers breast of tradition : even to them , it is given forth to know , what is reserved for the latter ages of time . now there were shewn to me seven states or regions which were allotted to the dead . § . xiv . the first order i shall mention , is of those that have lived and died in a most wicked and diabolical spirit , without any change or repentance : such as blasphemers , contemners of god , apostates , &c. these have their places in the tormenting , anguishing fire , of the dark luciferian kingdom , where they are to be punished till the decreed ages of ages are expired , within those sphears or circles : which is dreadful enough to endure , to fright all from coming here . § . xv. the second is of those , that have lived in the outward birth after the flesh , but known nothing of being born again from out of the dead and earthly image : cleaving to this worldly principle , and extend their delight and love , no farther than to what is temporary , living wholly as without god in the world : these have their places in the lower and grosser part of the airy region . where tho'they have not much torment , yet on the other hand they have but little rest ; and such lovers they are of their bodies that many of them visit their dead corps , and abide sometime with them , as finding more ease there than in that other place alotted them . § . xvi . now a third sort are of that rank and order , that have been believing in god and christ , and under conviction of their lost state without him , and who have made some progress in the heavenly warfare : having gone so far as to live a sober rational life , but have come short of that more inward and spiritual work of renovation , not having reacht to mortification and self abnegation , but dying much short of it . yet their mansion is more pleasant , being in the upper part of the airy region , annexed to paradise : where they want not for motives and stirrings up to go on , and recover what they omitted and lost , while living in the body . § . xvii . as these centers were opened and past before me , it was much upon me to be informed out of that depth of the eternal wisdom , that here opened it self , what became of all the children that died , either in infancy or minority . then the vision open'd , shewing me a very pleasant flowery and delightful sphear , with a wonderful bright light , that covered it as a firmament , and the word said this is the childrens sphear and kingdom . it appeared like a little world fill'd up with them , from the womb , to the stature of about 12 years . this was inferiour to paradise , but was appropriated to wisdom ; to be under her government and dominion , who appointed here several ministring angels to discipline , and educate them , in the faith of iesus : for being stained with original sin , they were to believe in , and receive the lamb of god as their redeemer : and so , by union with him , they become virgins without spot or blemish . hereby it was said that wisdom did make out her self , in the fathers new-created wonders , in these children being transplanted out from the earthly , into the divine and spiritual orb of light. § . xviii . now the three other regions , ( to wit , paradise , mount-sion , and the new ierusalem ) i have already given an account of in the book of the eight worlds . i must pronounce , happy and blessed are they , that dye so fitly qualified , as immediately to pass through all these before-mention'd regions , that none of them may detain them , but that ( as an arrow ) swiftly they may fly into this more high degree of the paradisical sphear , for they shall not long rest here , before their ascension shall be ; where they shall see the king of mount sion , stretching out the golden cord , that shall draw them up to sit with him upon his throne , which he has prepared for them ; and so to rise from one glory to another , till in the fullness of the fathers glory , christ shall install them , jointly with himself . the everlasting gates of the new ierusalem here open , and wide do stand : which properly does belong to the high and lofty majesty , as his principal seat or manision-house . which he will in the concluding part of all scenes make to descend , to fill the whole creation , with the splendor of it's glory : even so , amen . § . xix . but for caution , let none think they can reach to these two last degrees , at the passing out of the body , but as christ in them shall come to be grown up in a perfect stature , covering them all over with his divine nature . which we hope and believe , may be wrought out effectually by the same power that gave a resurrection to his dead body , and an ascention to glorification : in the faith of which we wait and pray , for this perfect day . iune 30. 1698. § xx. i was considering and recollecting with my self the manifold mysteries , that among the dead lay yet hid , which in these ages past were to be concealed and shut up : but as the nearer approach is of the finishing of the fulness of redemption , the word of the eternal wisdom has been pleas'd to make known , what is beyond the present belief of the world : but to the impartial seekers , and worthy inquirers the secrets that appertain to the states of seperated souls , may be communicated . § . xxi . in the first place we are to consider how these three ranks of such as have departed this world , short of redemption , shall come to recover the regeneration or remaining part of the work , which they might possibly have attained in this life ; for which end the mediatorship of christ was establisht by the father , and continued in the melchizedeck-order . and as souls are daily dying in this imperfect state , so christ is daily renewing the efficacy of his blood , that must still attone for them . it is also further made manifest , that the great saints that are made kings and priests , as they have thrones , so they have seats of iudgment , and are also made saviours with their high prince and saviour , being of the same merciful , and meek nature , as joined and made one spirit with him . and their intercession with him , is of acceptation and efficacy , for these their fellow members that have la●'d behind , and lost their time , either in this life or in other centres : so that is laid for a foundation-truth that the great saints may help the less , whether in the higher world or the lower . now as it was queried in my self , so it may be by others how those that are departed , shall be brought to repent and believe in christ for salvation ? it was here shewn to me that there were there prophets , pastors and teachers , that did exercise their function and office , as well as in these regions below . for it is well to be understood , that this converting and regenerating work is to go forward on , till that which is perfect do so enter into every member , that they come to be in congruity with their perfect head : who must see the full fruit of the travail of his soul , throughout the whole creation . for christ the head does not account himself perfect , till every member be co-joined with him . therefore also the high saints do sympathize with the groaning creation , because till all are brought in , their ioy cannot be full . if it be asked , what scripture is there for this ? i recommend the same that was open'd to me from the revelstions , chap. 5. 8. where the 24 elders were in office to receive the golden vials of the prayers of the saints , and to pour them before the throne . whereby it is implyed that the prayers of the saints , of a lesser degree may pass through them that are of a higher . then another scripture i shall superadd , is that , 1 cor. 15. 29. where you find the living , did enter into the covenant of baptism for the dead ; as being capable of helping them forward in their process to christ , by concurrence and union of spirits with them . and had we more of this concurrence of spirits one with another , the kingdom of our lord had not been so long detained and kept back ; but a quicker dispatch might have been made , but we are in hopes that as the day-star shall more universally arise in hearts , this light shall so spread it self , as that the knowledge of these great mysteries shall find more kind entertainment in the world , that lyes buried in so much ignorance and darkness . then there will be less to do in those other regions , because there will not so many dye in an imperfect state , and the kingdom of satan will be weakened and diminisht thereby , who shall not be able to hold his dominion , either in the invisible dark sphear or the visible principle . i shall now conclude this point with this acclamation , rejoice ye heavens and shout ye lower parts of the earth , for the lord god omnipotent is about to do marvelous things , which shall be seen and admired by such as do long for , and love his appearance : which approaching is still nearer and nearer . even so come : come , o lord , in thy kingdom , power , and glory ; amen . iuly 10. 1698. § . xxii . ii was further discovered that the elders before the throne , did receive commission from the supream king and lord , as being his most near privy counsellers , for to put into office and government , such in the upper worlds as might be as the nobles and principalities of high degree , in the heavenly court. these had power and command given them , to govern and manage the affairs of the lower regions of the deceased , who had reference to them on all occasions . for these matters are transacted and agitated in various manners , unknown to mortals , according to the manifold wisdom that is understood there . for the increase and bringing all into subjection and obedience , for the bringing in and perfecting of christ's kingdom there . for christ must reign till all in those centres be made to know his superiority . nay , the extent of this government of the saints , reaches to the binding and chaining up of lucifer , and those that are yet under his iurisdiction . otherwise they would make strange disturbances and commotions , by invading of the priviledges which are above his sphear . this was made known to me , in order that i might understand better what was the purpose and design of the great ierusalem king , as to the putting of this lower world into a new model of government ; beyond what has been since christ's time . hitherto the diabolical spirit and the worldly spirit , have had the superiority : but it has been signified to me that the time of this reign of the beast and of the dragon , is very near expiring : when christ will bring down his court , and all powerful government , here upon earth . and it shall be managed by such as he shall depute , by impowering with his own spirit , expressly by which he will act in them as if they stood in his very person . it was further proposed to me , that some who are alive in this present generation , should be anointed and seal'd with power here for , and taken into his secret counsel . at first a small known number , but which should dilate and increase till they were numberless . then was it pronounced in my ears from the heavens , blessed are those that are the first fruits , that go forth to enlighten and bear rule over all the degenerated plants , that are not yet ingrafted into the true vine . § . xxiii . then was it queried in me , ( because there was yet so little appearance of this , ) how long it might be , before this would come to effect ? the soft springing word replied , that there was already a seed of light sown , and an united golden grain of faith , which would assuredly put forth their heads , that the time of the lily may be known . one full circle of a thousand years is already run out , and when the full point of the seventh hundred year shall be superadded to it , then the thrones and dominions here below shall begin to bow and stoop to that reign and kingdom , which shall ( by the spirit in meek and holy souls ) be set afoot . for knowledge shall have a wonderful encrease , so that the princes and kings of the earth shall be taken hold of thereby , to promote the reign of christ ; and to throw their crowne at his feet . and a solomon's heart shall revive again , whereby hands will be put to build up such a temple , as shall never be made desolate . § . xxiv . as i was still considering of this great revolution how it should be brought about ; there was a lamp descended from the seven lamps before the throne , and put into the hand of a certain person , which did at first sight burn but dimly . then came the angel of the love , that poured in a golden oyl , that sent forth a mighty strong odour , which immediately made the lamp burn with such a blaze , dropping flakes of light into the oyl , that caused many more lamps to spring ; which made a good part of the earth look as a bright heaven . then was it said to me , this shall be the fore-runner whereby the foundation shall be laid , for the bright sun of righteousness to appear and shine forth , in his temple body , which is his spouse and bride ; who shall not want to be accomplished with all manner of gifts and powers , much more radiant and great than whatever yet has been known and declared . all this is to confirm the vision of the mountain of perazim , that open'd towards the four corners of the earth , and tho' somewhat was for a time to be shut up from the unworthy , yet as this blessed day shall approach nearer , permission is given to make the states of the deceased in the invisible regions more publickly manifest : for the seals that are upon the book of god's wonders must have their day of breaking open . for there is a wake full time , in which those that lye in a dead sleep , shall hear the thunder-cries that are now upon their uttering forth : which shall magnifie the powerful day of the holy ghost . the visitation of which has been already known to some . which is a binding law for such as have received of this unction , to stand in a readiness all these prophetical sayings to obey . from which , o lord , let not any of thy elected stones herefrom swerve . but that they may hold fast their crown in him , who is the yea and amen . iuly 21. 1698. here follows another manifestation given forth , which i did not apprehend at the writing of the former that it would be so fully and suddenly open'd unto me . but an occasion was given hereto by some queries of a choice and elect stone sent to me concerning the swallowing up of mortality in immortality : whether or no such a time might not be expected , wherein this vile body might know a translation even in this life ? § . xxv . which gave me occasion to introvert and sink into the deep centre of wisdom , where i met with various discoveries hereupon , from that intelligence that appeared to me in the figure of a white and bright dove , having three eyes , from each of which went forth sparkling flames . they were placed one on the breast , and one under each wing . immediately this word was given out , behold here is the triune eye ; denominated from the father , with the eternal wisdom , and the son concurring in the holy spirit . in whom has been treasured up what is now to be open'd and revealed , concerning the great things that are to be brought forth in this latter age of the world. for in whatever heart and mind this holy dove shall find entrance and reception , it shall be as the heavenly court and council wherein the divine wisdom shall unfold the greatest of secrets , as upon the day approaching hereunto they shall be expedient to be known . there was a prophecy run through me in this sense : what is to be established for the foundation structure of the temple body , is to have each stone this threefold eye of the dove for their seeing and enlivening , so that by sending forth these bright raies , they may draw in such stones , as lye yet dead and buried in the earth . for the chief and elect stones that are already cemanted together as in one accord they abide , shall generate and multiply spiritual live stones numerously . so that herefrom may be expected the reign of our emmanuel . § . xxvi . the beginning and method of which was thus platform'd out to me , as in the mount was seen in the threefold court there ; in persons so indued and qualified to be prophets , priests , and kings ; which are to be laid as the foundation of that ever springing creation , that are born into a state of eternal generation . these shall know length of days , as it was in the patriarchs before the flood , even to methusalah's years . this good old golden age will presage that christ has set his foot to reign upon the earth in his spirit , made manifest in his temple-body , whom he has espoused to himself as his bride . who will rise and shine in her ornamental gifts and powers , cloathed with that flaming robe that the moth of corruption cannot eat out . xxvii . so in answer to the query made by that worthy person , the swallowing up of the outward body , into an immortal figure of glory for constant manifestation and duration i do not expect to see , till the lord of glory himself shall appear ; then such as are alive at that day shall be transfigured instantly , and be made like him , for they shall see him as he is . not but that there may be upon some extraordinary occasion , a transfiguration for to give a proof of the verity and possibility of it , as in the case of christ himself , but this only transient . and further we are to note , according as has been seen in the clear glass of divine secrets ; that such of the long-lived stones as shall reach to the patriarchal ages , will be found in a more fit capacity to transcend all these bounds and limits of numbers of years , by putting on of that glorified figure which can never need to fear the diminution and alteration of its beauty and perfection : as they shall bear up in the unwavering faith hereof they may hold out till the personal glory shall descend ; while others that may also be spiritually united in the temple-body through doubtfulness , and sensible feeling of infirmities ; with other temptations incident to the corporeal state , may not be able to hold out beyond the mortal life ; but this will no way hinder but that they may maintain their spiritual affinity and fellowship with those others , that out-live them in the body : and shall be privileged more particularly to descend with christ , and to rejoice together with them in the neptial unity . therefore counsell'd and call'd upon , we are to keep up in the faith and strive hard that so we may attain the prize , and reach the crown number , each one standing in their lot as it shall in divine wisdom be decreed ; and as the measuring line of life shall be stretched out upon them : having no more to do but to watch and wait each one , in the inward court of a pure mind . § . xxviii . for the confirmation of these prophetical openings there is a scripture-evidence , as a foregoing and more antient prophecy . as isa. 65. 20 there shall be no more thence an infant , nor an old man that hath not filled his days : for the child shall dye a hundred years old , but the sinner being an hundred years old shall be accursed . also verse 20. as the days of a tree are the days of my people , and mine elect shall long enjoy the work of their hands . and isa. 25. 8. he will swallow up death in victory , and the lord god shall wipe away tears from off all faces . and lastly , that place , rev. 20. 6. blessed and holy is he that hath part in the first resurrection : on such the second death hath no power , but they shall be priests of god and of christ , and shall reign with him a thousand years . these scriptures are a plain and evident proof , that such a state shall be within the holy mountain of the lord , when it comes to be established , as has by vision and prophecy been hereof declared . § . xxix . now it may be asked , by what means and after what manner shall this be brought to pass , for in present view the highest saints are subject to infirmities , diseases and death ? true it is so , and may continue so to be , till christ who is the tree of life shall out of the ground of renewed nature spring : which he will not fail to do in such as are weaned from that forbidden tree , from whence the curse and death hath been drawn in , which is the old poisoned root , that can only be healed and recovered again to its own original purity , by the iuice and sap that is offered most freely for an effectual & wonderful transformation ; for you must know that till there be a perfect state arrived to , these two trees will both be growing in natures ground within us ; and as the souls propension , and feeding is , such fruits it will bring forth . this runs paralel with that representation christ gave of himself , as the bread of life . iohn 6. 50. this is the bread which cometh down from heaven , that a man may eat thereof , and not die : and more emphatically in the next verse , ifany man eat of this bread , he shall live for ever : so again verse 58. not as your fathers did eat manna and are dead . now what kind of eating must this be , but the very quintessential spirit of christ , the true tree of life drawn into the soul by the strong attraction , of faith and love. § . xxx . now in order to the true participation hereof , and attaining to the essentiality of the resurrection-life ; there is a new institution that has been commanded and given forth to some , that in the faith and expectation of this great change have waiting been ; the practice hereof being but among a certain number that have had open'd in them , the mystery of christ's resurrection-life . that as hitherto the solemnization of the dying lord , has been observed under the suffering state of the church : so now upon the new modification , as having the eye of faith upon the resurrection-mark , there is a particular commemoration likewise of his resurrection , not only personally from the grave , but also of his rising in us out of our deadly mold , celebrating here withal the marriage-union , as being risen with him from the dead : and this symbol , as it is received virtually and powerfully , incorporates with and infuses by degrees , that which is incorruptible into the outward body also , to make it hold out the race that it is set to run , within the circle-reign of our great immanuel . the good influences of this institution hath been experienc'd in the partakers hereof , as greatly advantageous for their growth , and flourishing towards this translated life : so that it may be well worth joining in a high and holy communion , in this true love and resurrection-feast . § . xxxi . now if it be inquired where this reign of christ , in such choice spirits will first appear : it is not limited or confin'd to any nation or kingdom , but persons out of all ranks and degrees , high or low , from the monarch to the meanest of states , may come to be subjects of this kingdom and dominion . it is not the locality of the place , or difference of degree , that can hinder the combination and entercourse with the first born from the dead , and with those that are in ioint-possession with him in his kingdom . if so , then it is no distance that can separate the spirits of the church of the first born here upon this visible stage : but there will be a sense and knowledge , of the state and condition of each other , how far removed soever . several instances there are for it , both in antient records and in present experience ; hence it is that st. paul being absent , was present in spirit to the corinthians beholding their order . nay , further when this estate shall come to its high magnitude , that the etherial body shall penetrate through the grosser part , they may walk upon the waters , or pass through the doors , and be of that swift flight , as to out-run the chariots and horsemen . but all of this we pass over as not knowing the time when this high divine magia shall be set a work . for if the false and dark magicians can do marvelous things out of their centres , much more then may the wonders be brought forth out of the true original and creating power , from the abyssal eternity . which will have their time of reviving again in this new modell'd reign , as god shall move in nature , and creature in this last period of time . § . xxxii . now it remains further to be considered , what are the laws appertaining to this new modell'd state ; which will not be after the manner of the old covenant , written in tables of stone , which gave not force nor power for obedience : for that law being weak through the flesh , christ became the end of it , and so is become a fiery law in the spirit of life , engraven upon the mind and heart ; there springing and rising according to the pure dictate of the holy ghost . having reference only to what shall be immediately taught from god , as a fountain still flowing in . now as to the particular laws , i shall refer to a book put forth in the year 1695. entituled the laws of paradise . i shall offer at present only what is the sum of them , which is love to god , and faith in him . for this new creation-state and life is all founded thereupon , and so the building must be carried on and supported by these two great pillars , from whence may be branched forth the manifold wisdom , that will from the high and heavenly court be given out . for as it is there , so it must be here : that the principal elders in the love and faith , as they are deputed to bear rule and government here , so must they have recourse to the king of kings and his privy counsellours , and so derive down and give forth what has been confirmed , and sealed by him unto those that are under their iurisdiction . thus it shall be according to what is mention'd , iob 22. 28. thou shalt also decree a thing , and it shall be establisht to thee . that is , whatever they shall believe for , as springing from the rootlaw of life , christ in us , shall be fully accomplisht and made good . otherwise there could be no maintaining this soveraignty and power , over the contradictions of spirits , that would still keep up and make opposition by their traditional laws . which must be subdued and brought under to these high born spirits , into whose hand the ruling scepter is given . the mighty god confiding in them , in their humility , meekness and great wisdom , for the management of this trust reposed in them . § . xxxiii . it may further be asked , whether these children of the kingdom shall not stand in need of the outward accommodations , as may be meet to supply and support the outward state , and how they shall come by them ? it is answered there will be a requiring of these things , but with a very different use of them ; as in the degenerate life , they take their pleasure and pride in the abuse of them , making them as their mammon god : which our lord does caution us , was not to be allowed in a redeemed state , wherein they were to take no thought for these things as the gentiles did ; but absolutely to pin our faith upon the all-sufficiency , who will give the blessing of increase to such as shall make them only as steps , which they set their foot upon , that they may with greater freedom be advancing to a higher sphear ; as having matters of greater consequence to mind , which are the manifold . affairs that appertain to the government and kingdom of christ ; which indeed is so considerable as will drink up their whole time , so as they will have little leisure to mind trivial and transitory things . and therefore 't is not to be doubted , but such shall have more than enough ; so that they shall not have only for their own use , but also as stewards to dispense out of god's stock and store . for this we have not only private experience in manifold . instances hereof , for the building upon this foundation of faith , but also many scripture prophesies , that must have their fulfilling , which is to be expected in such an age of time , as this is which we have been treating of ; which will be the true solomon's lily-day . that in the 45 psalm , verse 12. is so considerable , i cannot but mention it ; and the daughter of tyre shall be there with a gift , even the rich among the people shall intreat thy favour . such likewise is that isa. 61. 5 , 6. and strangers shall stand and feed your stocks , and the sons of the alien shall be your plow-men ; and your vine-dresser . but ye shall be named the priests of the lord : men shall call you the ministers of our god : ye shall eat the riches of the gentiles , and in their glory shall ye boast your selves . by all this you see the high prerogatives and great immunities that do belong to the royal seed and offspring , that into the priestly court are taken in , as the anointed ones to minister in the holy tabernacle : whose lot and portion will not be among the outward tribes of the earth , but out of the treasure-house of faith. § . xxxiv . the day is already come , wherein these prophecies begin to be fulfill'd . for there shall be a bringing in from far : for it shall be as in solomons time , materials for the temple-glory of this day and the magnificence of it , shall be heaped up and given in , in all abundance . the renown of which shall go throughout all quarters of the earth . so that as the queen of sheba did then , now shall the kings and princes and great ones of the earth both from the east and west , north and south , come to the mountain of the lords house , and bring their glory and honour into it ; and highly favoured they may reckon themselves to hear this ioyful sound ; which many in former ages have desired to hear , but have not heard . therefore this gracious call is all worthy to be taken hold of , that they may be installed in that dominion and power , where mortality shall not supplant them of a true and unfadeable felicity . for know there is a new time approaching , such as never was : for the kingdom and dominion of christ , in power and authority has never yet had any establishment upon the earth , nor could indeed , because this long life and age was not yet to be . for by this length of days there will be time given for the finishing transgression and sin , and bringing in that perfection of righteousness that shall have no end . as there was folly in not improving that long state of life by those before the flood , for which end god allow'd it them , to try if they would recover their angelical and paradisical state , and remove the curse from the earth , for which end his spirit did strive with them , which being resisted , god shortned their days ; so now the eternal wisdom of god provokes for the recovery of that lapsed age again , that a second proving may be made in this last age of the world , having now the assistance of the spirit of christ , which shall now be poured forth as a flood of flaming love , to burn away all the compacted matter and mould of the earthly image ; so as in this day it shall be said , christ lives and walks upon the earth in and among this selected number , upon whose shoulders the government of his kingdom is to rest . for the spirit of god and of his glorious power shall rest upon them so evidently , that all shall be forced to acknowledge that these are the anointed ones , as bearing the royal priestly mark of their god and king. for upon them the heavenly power shall descend , for the heavens that have been shut so long , shall now open stand for a free recourse to our mighty redeemers princely court , that from that upper kingdom , orders and commissions may be brought down for the management of these lower regions ; that they may run parallel with what is transacted among the saints in the higher . with whom in this state there will be a great freedom and familiarity ; so that a council and senate both of the higher and lower court , shall meet to determine what high miraculous works shall be expedient to be wrought . § . xxxv . now it is already so far made manifest , that whereas the confusion of languages was a great iudgment and witness of god's displeasure against that age of time. so that it caused a scattering and loss of thé one pure language of nature . which now in this new state and kingdom will be restored again . about which i had some inquiry in the spirit of my mind , how and by what means the unity of speech might be opned again ; for as it is in mount-sión above , where christ reigns personally , so it must be here on earth , where he is now to set , his reign ' up spiritually . they all that are above do harmonize together in the pure language of nature . and thus it is expedient , that it should be in mount-sion here below . for it was said this gift should come upon such as were principal stones and builders of that new ierusalem , the city wherein the reign of the mighty god and king may begin . § . xxxvi . while i was considering this thing , there was a sudden opening of the temple-glory in the heavens . which drew away my spirit thereunto . where i did see in the hand of a bright body , the figure of a heart clear as crystal with strings or veins of gold ; in the midst of which there was fixed a flaming root , from whence branched out tongues as so many divided flames : by which i was answered that according to this figurative representation it might be given me to understand , that the root of pure speech must proceed from the pure heart of the tri-une deity , and so formed into christ the essential word it self , first going forth in pure cogitation , without sound or voice ; whereby in this internal stillness , god discourses with the soul , and the soul with god , out of the flaming centre of this tri-une heart ; and from whence it may proceed and form it self into outward organical speech . which will carry tućh a fiery flaming power and efficacy , as shall beget the same native language in others , and open the centres that have been shut up them ; that is to be understood of those that prepared and qualified to receive it , through the faith and expectation of these gifts . and it was said further , when ye see this great gift put forth ; it will be a certain sign that the gathering in of all nations from far will be ; to the beholding and admiring of the first appearance of christ in his kingdom and reign . through these impregnable and extraordinary gifts , the holy ghost will be made apparently manifest , that he is return'd , in order to restore and build up what has been laid wast and desolate , here upon the earth . § . xxxvii . the next gift that is to accompany this blessed day , is to find out and open the all-healing pool , where the corrupt and putrifactious matter , in the body elementary may through the continual rising spring of this water of life , receive clarifying and healing . and where-ever these waters of the sanctuary do rise , there every thing shall be healed and maintain'd in life , according to that scripture , ezek. 47. 9. so that according to the long date of life designed for this state ; this river for life must never cease to run through the corporeal forms . and whereas in the first appearances of this gift of healing in the elijah spirit , as a type fore-runing christ , and in the following century of the apostles , it was appropriated to them to convey vertue out of themselves for healing ; which they could not command at all times , for then they would have conquer'd all sickness and death in themselves ; but when this mighty gift shall be restored again , it shall go on to fixation and conquest of all maladies . for the great evil of sin will be taken out of the way , and so the suffering must cease . for the inhabitants that live in this new planted region shall not complain they are sick : for they shall be forgiven their iniquity , isa. 33. 24. so that where sin is taken out of the way , sorrow and the curse , which are the product of it , must needs cease . also zech. 3. 8 , 9 , 10. for behold i will , bring forth my servant the branch , &c. and i will remove the iniquity of that land in one day . in that day saith the lord , shall ye call every man his neighbour under the vine , and under the fig-tree . for if there should not be an antidotal medicine provided against all corruptibility , it would be rather a punishment than a pleasure , to live in such a body as should not be free from infirmities , whereupon it was made manifest to be , that each one who should be counted worthy to be numbered among the first fruits of the resurrection-state , shall be as so many trees of life , that shall put forth the golden leaves for medicine to themselves . which shall be as a constant imbalming to render their bodies durable and incorruptible . o blessed and highly marvelous and wonderful , will this great appearance of christ in his saints , be in its time. for which it is only required of this generation , that they gird up in the faith , and be found in waiting and preparation for it . § . xxxviii . now i do see in spirit some footsteps are already taken , in order to this translated state. an election has been hereunto from the eternal court and council in the heavens , for the gathering such as shall be steady pillars to bear up the mountain of holiness : upon which shall be written emmanuel liveth and resteth here . but let it be known that this ascent to the height of this majestick reign of christ , and arrival to this length of days will not be all at once , but rising by degrees ; there will be several signs that will fore-run it . the messengers for this end must go forth to preach up the faith and to draw forth an expectation of it , in such as shall be selected hereunto : so that there will be some bright stars that will rise , and go forth as lightning upon the earth : receiving special endowments and spiritual gifts ; and in an eminent manner the gift of discerning spirits ; piercing into the very thoughts and intent of the heart ; as peter perceived the perverse design of ananias and sapphira , the spirit of god within him opening it unto him . and so in the same manner will these things be made manifest again . for as the world in age grows old , so the mystery of iniquity will wax greater , by putting on and counterfeiting the very robe of christ's innocency and truth : and also by a breaking forth of the dark magick , as the more true and divine by way of miraculous working is coming forth . therefore the tri une council in heaven foreseeing this will raise up such as shall be of quick-sight , and sound iudgment to detect and countermine , what would make the true thing questioned and invalued . therefore the lord will see it necessary to set his own stamp , first for immaculate purity , and next for great powerfulness , to do and act in such a manner as none of the false magicians shall be able to imitate , or stand before them . thus the lord will move himself step by step . and for length of days , at first it may not arrive to above a hundred years , and so in every generation there will be an increase , as they grow stronger in spirit , and work themselves more out of the gross and elementary life ; for there will be skill and understanding given to draw in from the one pure element . and there will also be outward medicines discovered that have not yet been ; that will have a wonderful efficacy for the preserving and fortifying nature , and recovering the lost paradisical body . there is a vein of gold in eternal natures garden , that has not yet been pierced into : which , when the divine artists shall be sent forth , shall be broken up and run most free , as the true elixir appropriated and reserved for this age , and a soveraign help and blessing to the inhabitants of this new kingdom . now who would not rejoice to see the dawnings and first breakin gs forth of this most wonderful time ; for which end these discoveries and manifestations of the approaching time , have been given out through one that has been upon the watch-tower . who has received commission to declare what is here written : for inviting and exciting all the unbelieving as well as the believing , the ignorant as well as the knowing , of what name or profession soever they be ; but especially the philadelphian-flock , that they may all take good notice of the present season , or the beginning of the love-reign . wherein the true philadelphian-state will be better understood , known and established . the foundation whereof is already laid , whereby as flaming stones of love , the fountain-heart of god's love they will reach , to multiply therefrom as numberless golden sands and drops of love , as seeds to overspread the earth . for lovesday shall now bear the dominion over all the wrathful properties , which shall all sink away , as this day of the lords shall in mortals reign . § . xxxix . one considerable thing i have more to open , which is , concerning the great wonder seen in heaven , ( mentioned by st. iohn , ) of the woman cloathed with the sun , and the moon under her feet , of which there have gone forth many interpretations and calculations , of the time of her travail and bringing forth the man-child . now as to this , it is made manifest that her coming forth out of the wilderness , will signify this great day of dominion and power over the earth , as has been here made mention of . for there can be no soveraignty of rule and command , till she has brought forth that man-child that is to rule the nations with a rod of iron . now this wilderness-state , ( according to the spiritual and mystical sence thereof ) is to be understood of a quiet retirement , shelter and defence from the fury of the dragon , where she is fed and nourisht with the true manna and eternal word of life , having free entercourse as st. iohn had in the isle of patmos , with the superior heavens for communications and discoveries , for such a time and season . as also that holy birth that hath proceeded from her , is to remain in the heavens till the number of time shall be finished . who shall come forth in the male strength of a godhead-might in some persons both males and females , that shall be fitly qualified to bear rule and to manage the rod of power ; according to that type of the rod put into moses hand , by which he did all those great miracles . for thus the regency will be with a superiority over all the outward constellations , and changeable motions of the planets ; all sublunary things being put under their feet . for the united number of these high-born spirits , will have their cloathing from that sun , whose fixation is in the one unchangeable element , unto which all other elements must bow and be made subject . tho' there will not be wanting after all this attempts by the satanical spirit and kingdom ; who will encompass and encamp against the lamb and his bride . but this will be permitted for that end , that the omnipotent rod put into their hands , may be more signally stretched out , to break all combinations , and bring to nought all that would deal treacherously against those , whose persons the god-man hath taken up to magnifie his great reign and power in over all nations of the earth . and so that saying may be made good ; micah 4. 8. and thou o tower of the flock , the strong hold of the daughter of sion , unto thee shall it come , even the first dominion ; the kingdom shall come to the daughter of ierusalem . § . xl. now 't is given me to declare , that this is not only in future expectation , but that there has been already some consummation of this prophecy . for a true travail has gone forth , not by one only in singularity , but by many , who have been carried into the spiritual wilderness , in abstraction and seperation from all worldly conversation , ascending upon the eagle-wing so high , as to acquaint themselves with the high throne dominions in the heavenly places , that they might behold the patterns there that are to be imitated here below . and in this present time it is to be understood , that there is an earnest expectation and waiting for that holy birth that is ascended for to descend , as a rising star in the pure virgin-heart : which will pass as lightning from one to another in wisdom , power , and great excellency , dilating it self as well into what is visible as invisible . and thus shall the dominion be given to the saints of the most high , according to that of daniel , chap. 7. verse 18. and 27. § . xli . now i shall conclude this subject with that word of love-caution and command , which has been given to my self upon the opening of this manifestation ; which is , that ye to whose hands this shall come , do not put this time and day afar off . but be found in such a posture and spiritual habit of mind that you may be prepared , and have your ear open'd to hear the voice and sound of the seventh angel , that goes forth to proclaim that the kingdoms of this world are become the kingdoms of the lord and his christ. even so let all unite with me in spirit , to intercede for the descending of this holy and pure reign with christ in spirit ; till he shall appear in his glorified person , to consummate all that may make for the full restauration of the whole creation : even so saith the spirit and the bride in him , who is the amen . august 30. 1698. § . xlii . being awaked in the morning , not only out of the natural sleep , but out of that which was more internal , there open'd in me an expostulating prayer , with my lord for the full manifestation of that spirit , that might bring forth it self into a working and acting power , for silencing of all carnal reasonings , which proceeded from the fleshly birth . still querying why this birth of almighty strength did stick in the place of breaking forth , seeing the age of time every where call'd for it . then was it answered me , there is that wanting which has not been so clearly conceived and apprehended . therefore in regard of this diligent inquiry made , behold now and see both thine own state and the state of others , that have travailed in a big expectation with thee , what is pourtraid before the deep discerning eye , which is the divided tree of good and evil. the root hereof was fixed in a twofold soil , the one part of a dark earthly mold , the other transparent . that which grew up from the former was dead , dry , and withered , bearing no fruit. in the other part one might see through every branch , springing upwards from the root such a crystalline water of life , as gave nourishment to each part . hence were sent forth heavy groans , because of being burthen'd with the corrupt and dead part . then was figured out the perfect tree of life , that fixt it self by this other . and the fruits thereof by an angel-officer were pressed into a large vessel , and emptied forth at the root of the evil part , which caused it to spring up in various fruitful powers , which put forth from the root and essence of the godhead-being . § . xliii . this was shewed to me to figure out that in the original state of mankind , there was nothing of the divided property known ; as after his deviation from the infinite being of good : which follow'd the evil essences of sin , that brought in sorrow and death , which could no way be cured but as the fountain of love open'd it self in that spark of god , which was yet left alive in him , springing up with an oily healing : coagulating and mingling with that fire-life , that did lie as smothered under the earthly part . which through a warm breathing thereupon from the tri-une being , gave a new existency to a divine and spiritual life ; which gradually put forth into every part appertaining to the soul , with it's bodily members , which is the true and full regeneration , that perfecteth and bringeth forth the new creation , so that the mortality sinks away into it own abyss , from whence by the serpents guile it was stirr'd up and awaken'd . so from christ the tree of life over-cloathing , the tree of death must disappear ; as the darkness is swallowed up in the light , so death is swallowed up in life . fulfilling that saying , o death where is thy sting , o grave where is thy victory ? when the deadly poison thereof shall be extingushed , and the lord who is the quickning spirit enter into the soul , and raise himself up to be it s transfigured body . no less than this may be expected when we shall be glorified with the self same glory , wherewith the father hath glorified him ; having put christ our head into a kingdom of all power and dominion . for if the first adam had this prerogative given to him , much more abundantly will the second , have it not only appropriated to himself singly , but to all that are incorporated into his life and nature . this must have its birth-day , brought forth into manifestation in its appointed season . the signs of the near approaching of this time , will be known as a fore-runner in the holy seed that is sensible of it's great oppression , by the unutterable groans and travailing in pangs of sorrow , till this mighty lordly birth of power shall stretch forth beyond all weakness and minority : and hereby come to understand to what it is begotten again , and who is it's father , as belonging to that heavenly family and progeny , to whom all kingdoms and worlds do belong . which being once made knowable for beliving in the truth hereof , it would call up from all these terrestrial and inconsiderable objects and things , wherein nothing but mutation , dissolution and death can be hoped for . for it is the policy of the prince of darkness , to keep souls ignorant of their purchased dowry and crown . by presenting terrene and worldly things to baffle them out of their true original pedigree , and right unto the tree of life . § . xliv . against which a particular alarm i have heard for caution and warning ; not only to my self , but to all those who would not lose that right that belongeth to the first-born heirs . who are with me excited to make our claim to all that has been here mentioned of the royal immunities , which through overcoming and conquest gain'd over the temptations and insinuations of the divided tree , may each one come to be as trees of life , springing from a new modelled paradisical ground . then shall we know what it is to have an eternal life subsistency in our selves , with the true antidote and all soveraign medicine , that may run into every part of healing . so that while in visible forms we yet appear , the source from the god of love will so diffuse himself as to preserve immortality of life , whereby all the latter age of miraculous wonders and amazing works shall put forth , as bodily vehicles are thus fitted and sanctified , by the residing of the holy ghost . o blessed will those souls in a thousand degrees be , that shall live this time to see , wherein redemption shall be compleated fully . no verbal tongue , or pen , can to the utmost everlasting bounds of this glorious state , be able to express . this watch-word i only give as it was sounded in me . that we rouse up from out of the sleepy earth ; girding up and stretching forth our angelical wings , with our eyes fixed upon the heavens ; that they may so open as we may behold and see our glorious lord , who within that sphear of light , may descend into our own essential heavens . by and through which sight we may become metamorphosed into the self same glory , and with him of our lost kingdom again be repossest ; as our everlasting rest . so shall exulting ioy and praise throughout all heavens and earth be raised to him : who was , and is , and shall be the everlasting elohim . § . xlv . as i was now much exercised in my spirit , about the things relating to the kingdom of emmanuel , which moved me to supplicate ardently for it's appearance ; a quiet stillness of my mind i did feel hereupon , and this word came to me , be not doubtful for in the heavens there is a moving power at hand , for the bringing forth of a new model , as it shall be seen according to the similitude , presented to the deep seeing mind . to which appear'd a vast tract of inclosed ground . the walls thereof were very high and splendorous in light ; but the earth at first sight seemed to be but dark mold : but immediately there did rise such a flow and inundation of chrystalline waters , that no more earth did appear , and in the midst thereof sprung up first a mighty tree . and just at the dividing of the branches , there was a glorious face transcending far the brightness of the sun , the branches were laden with such oriental fruit , that shed and disperst it self into this crystalline earth , which caused a springing up of many plants round about this tree . and there was a voice sounded from this tree , saying , come and see where your shelter and hiding may be . then a twoleaved gate did open , and i with some others known to me , were by a guardian-angel brought in , each one was to know their lot wherein they were to stand , and their proper tree . for as these plants did spring and flourish , so it should be an emblem of the new created form , which was christ in us , whose name we are to bear : the lord in rightcousness springeth and liveth here . for the overshadowing tree in the midst , should them nourish and feed continually , till unto a full grown stature they should reach . this was said to be that inward and secret fold , that no devouring beast , or any thing that was hurtful should hereinto invade . for it is the glorious lebanon , which according to the prophecy shall have its day for all powerfull fruitfulness , each one sitting under his own tree shall eat and abundantly be satisfied : so that there shall be no occasion for wandering out . for a strong inclosure here shall be for the elect ones , to possess great bliss and felicity . then it was further hinted to me , that a new date of life here should be known , different from those that scattered are , and have not found the way of entrance into this fold . § . xlvi . the next morning waiting and considering this opening ; it was shewed to me further , that all this did but make ready and prepare for christ , to present to his father the first fruits of such as he hath fully redeemed . upon which did open a further mystery by way of similitude : of a rock all set with fire-sparkling stones , by which all the whole earth was enlighten'd with its glory . and it was signified to me , that the plants i saw in the inclosed ground when to full ripeness they did attain , they were to be delivered up to the father by the lord christ , to be fixed so in god as their munition-rock , as to be in no danger of being shaken or shattered any more . all impower'd from this rock of wonders these stones shall be : so that the worldly inhabitants shall be amazed and tremble for fear , at the brightness of their appearance , as being the first fruits the lamb hath offered up to his father . blessed are those that shall be counted worthy to be thus taken into god , who their covering , strength , power and glory , to the rest of the creation for provocation and emulation evidenced shall be . that they may also know that they must first become little sprigs and plants , to prepare them for this higher state. for none can come here to be fixed , till to a christed stature they can reach . thus the kingdom of christ must have its beginning and increase upon the earth ; which must be surrendered up to the father , to make the new creation compleat . in swallowing up all into his own deified being , and so out of his eternal virgin-womb which he has in himself , brings forth distinct figures in the image of his own glory , as so many bright numerous stars out of the everlasting morning : in which there shall be no fear of any mutation or change , for god will fix himself upon them in the all-fulness of his deity , creating new heavens for their habitual place of that god that shall never be defaced , this will be exulting ioy , when all pure spirits shall again return to their everlasting rest , and dwelling place which is god , all in all. [ one thing omitted in the former part of this vision , ( viz ) that each plant had the face of the person whom it was assigned for , which darted forth from that face which was fixed in the middle tree , whereby each one might know their own , and lay claim thereto . ] february 25. a call to the shunamite to put on the armour of light , with her shield of faith. § . xlvii . awake , awake , o shunamite , lead on , lead on the narrow path of faith : a track that few have understood , but now the time and age doth require that this hidden way should be made manifest , for great conquests . no carnal weapon or outward battelier can compare with these that are to be execised as divine archers in the faith : in the lamb's battles no noise is to be heard , but all softness and meekness is , by which the arrows do hit , and whereby the great goliah doth fall ; so that this conquest shall appear not to be of man , but god shall here act from the stilness of his own deep , wherein he will manifest himself to be all in all . § . xlviii . after this there appeared a strait line of a scarlet colour , which by an angel did seem to be fasten'd on the top of our habitation , and it reached up to the heavens . then my spirit asked what this meant , and it was answer'd , it is a sign of the covenant of faith that is confirmed betwixt me and thee and thy houshold ; that so ye may be saved from the iericho curse that will come upon the earth , which curse is spread over all this outward prnciple . for there is confusion and distress to be read every where , and that not only among the earthly minded , but even among the more enlightned and better disciplin'd : all which carries a direful face , so that no peace is to be found neither without the fold , or hardly within it , but divisions in every place . therefore this word of advertisement is given from the true natural mother , cautioning you to retire and keep out of both the outward and the more refined societies of mortals , that are not yet redeemed out of the animal and sensitive life . then further it was intimated that our spirits should fly up by this scarlet line of faith , which would direct us there where a door of heaven is open ; through which we should pass , and have an immediate access to the father of of our spirits . and accordingly entrance was made by the spirit 's might , that did mount the soul up , where was sitting the glory of the majesty , co-mingled with all variety of glories , that is not to be discribed , with the glorified person on one side of it , and the princess wisdom on the other ; the court being all filled with angelical spirits : that waited in all obedience to receive their commands , and moved in and out in that principle . then was it said to my spirit , this is the peaccable region , which i know your spirits do delight greatly to be found in ; for in the mortal world , where your visible figures do stand , wars and confusions are apt to meet upon the outward part : therefore here is prepared for you quiet mansions in this city of refuge , which is alotted to be the dwelling place for your high-born spirits to resort unto . and know , that this priviledge you shall have above others , ascending out of time into eternity , and descending out of eternity into time. whereby ye shall know and understand , what is expedient to be known that relates to you in your own native kingdom ; for ye are but strangers in the visible world , and are not thence to regard at all that which lies in a changeable state , but to trust and confide for what your eternal patronage shall from that upper world produce ; which will be blessings of another kind then what the earth can give , which ye are to rejoice exceedingly in : then said the true mother of our spirits , ye now know full well where your treasure is , to the which let your hearts be evermore ascending , and taking your residence in heavenly places with your iesus . § . xlix . then did i enquire , how was to be the conveyance of these blessed heavenly stores that so necessary is , to shew forth from what descent we come according to our spiritual birth ? to which answer was made , you know the way is only by the spirits flight , which in the strong power of faith you must take from the fulness of the god-head , which dwelleth in your christ , the manifold powers and gifts , that may be for the adorning of that high and holy calling . your lord would not be spared in this matter , he grudgeth not to give plenteously , because it makes for his honour , that his spouse and bride , especially such as do represent her , should be extraordinarly dignified and endowed . but the way for this , is to be as a bucket that goes down deep into a well , so the spirit of faith is to ascend into the heights , and then to descend down into the deeps , whereout the excellency of all massy treasure must be brought up . for it is expedient that when the spirtual births , are near to the full age grown up , they should come into some possession of the revenues and dowries that are alloted to them : these are not to live so poor and mean , as others that have not hereunto attained . therefore ye of this society are called to be upon your strict watch , and gird up your strength of faith hereunto ; for it is spiritual industry that must give the increase of these celestial riches : consider therefore and know what is the hope of your high-calling hereunto , for where god has given great manifestations of his mind and counsel , there he expects they should accordingly pursue , to fetch out all of the weighty prize . § . l. now this high favour will not only be appropriated to a peculiar number , but more generally will be extended even to the saving of nations and kingdoms , from those calamities and iudgments that might well be feared and expected , by reason of the violence and oppressions every where , with the abominations and spiritual wickednesses . for what cure else can now be prescribed for the repairing of these ruines , and making up of these breaches , whether they be spiritual , or whether they be carnal ? must it not be by the rod which shall strike the rock , so that the waters of the spirit shall gush forth , and overflow , for healing ? these waters verily will be for distruction to all that springs out of the evil ground of nature , and will overwhelm and drown the briars and thorns of the wildernessed-earth . so on the other side these holy waters of the spirit will feed , nourish , and strengthen , every birth of life that hath been conceived by the spirit ; till it shall grow up to that maturity , as entrusted it may be with a kingdom . and these are those that shall stand up in this latter day on the earth , to bless the nations with the good things and treasures out of this mountain , that standeth open to all the four quarters of the earth . to which there will be a flying as of swift dromedaries from the north , and from the south , and from the rising of the sun unto the going down of the same . for reports will so sound forth every where of the great powers , goodnesses , and glories of the majesty of christ here appearing with his saints , that shall draw together the scattered and dispersed : that through all the thick clouds and darknesses they may break away , and make their entrance hereinto . § . li. then it was further shewed to me concerning this nation , that as light and knowledge was breaking forth as a mighty stream upon it , so it should still go on further to increase and multiply , and many should now run to and fro here , for the opening of the fountains and deeps of such blessings , as therewithal the whole earth should be covered : and this land become as a springing paradise . and no devouring beast , or hurtful thing shall abide in it : but the holy people shall be for bulwarks , and a flaming wall of defence to it . which blessed day is near at hand : for which upon our watch-tower we are all charged to stand , and to be found in a readiness to entertain this ioyful message , with all the pretious and weighty things that therein are prophesied of . but here caution is given , that all do stand in a ready posture , yielding to wisdom's divine discipline , who well instructs her children to be obedient to the law of love , whereby they will be able to stop that flying roll of the curse which is going forth : and to open the heavens , out of which may descend flying angels , who will proclaim to this island , and to all nations and tribes of the earth , the everlasting gospel of love , good-will , and peace ; whereby all internal and external wars may cease . which will open a torrent of boundless blessings upon the world. in the assured faith of this , and all the prophesies here mention'd , let us in harmonious concord and unity wait and agree . amen . finis . the contents . sect. 1. a prospect of the holy mountain of perazim , and of the great earthquake . 2. of the succeeding transfiguration . 3. a description of the north side of the mountain , and of its gates . 4. the city of salvation in the north. 5 , 6 , 7 , 8. a description of the south-side , and of its gates . 9 , 10 , 11. a description of the east-side , and of its courts . 12 to 20. a description of the west-side , and of the mysteries of seperated souls . 20 , 21. of prophets and pastors in the regions of the dead . 22 , 23 , 24. the manner of christ's deputation to his nazarites , and the enterance of the kingdom of the lily. 25 , 26 , 27 , 28. the restauration of the patriarchal longevity : and the first resurrection . 29 to 38. a resolution concerning the communion , laws and customs of the inhabitants of this mountain : and of certain miraculous gifts and powers . 38 , 39 , 40 , 41. the present preparations for this kingdoms appearance . 42 , 43 , and 44. the great angelical medicine . 45. to the end . an alarm to the children of the kingdom , and the covenant of faith made with them , in order to a great and glorious revolution approaching . errata . page 3. line 16. for soundess read soundness . p 5 l 10 f impartial r imperial . p 7 l 10 after be add , l 18 f desires r desire . l 20 after tradition add colon. l 24 f these r those . p 8 l 14 f last r lost . l 17 f revolution r renovation . p 10 l 29 f layd r lag'd . l 30 f that is , r that [ it ] is . p 11 l 4 f the r there . p 12 l 4 f the r this . p 18 l 4 f nature-spring , r nature spring . p 22 l 14 f one r ones . p 25 l 1 f them r [ in ] them ibid f that r that [ are ] . meditations and discourses on the glory of christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late reverend john owen, d.d. owen, john, 1616-1683. 1641 approx. 436 kb of xml-encoded text transcribed from 145 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a53708) transcribed from: (early english books online ; image set 106192) images scanned from microfilm: (early english books, 1641-1700 ; 1621:8) meditations and discourses on the glory of christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late reverend john owen, d.d. owen, john, 1616-1683. [22], 200 p. printed by b.a. and are to be sold by most booksellers in london, london : 1691. imperfect; stained, cropped, and tightly bound, with loss of print. pages beginning-p.35 from defective huntington library copy spliced at end. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices -early works to 1800. bible. -n.t. -john xvii, 24 -commentaries -early works to 1800. sermons, english -17th century. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 john latta sampled and proofread 2005-05 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion meditations and discourses on the glory of christ , in his person , office , and grace : with the differences between faith and sight . applied unto the use of them that believe . by the late reverend john owen , d. d. london , printed for b. a. and are to be sold by most book-sellers in london , 1691. preface to the reader . christian reader , the design of the ensuing discourse , is to declare some part of that glory of our lord jesus christ , which is revealed in the scripture , and proposed as the principal object of our faith , love , delight and admiration . but alas ! after our utmost and most diligent enquiries , we must say , how little a portion is it of him , that we can understand ! his glory is incomprehensible , and his praises are unutterable . some things an illuminated mind may conceive of it ; but what we can express in comparison of what it is in it self , is even less than nothing . but as for those who have forsaken the only true guide herein , endeavouring to be wise above what is written , and to raise their contemplations by fancy and imagination above scripture revelation , ( as many have done , ) they have darkned counsel without knowledge , uttering things which they understand not , which have no substance or spiritual food of faith in them . howbeit , that real view which we may have of christ and his glory in this world by faith , however weak and obscure that knowledge which we may attain of them by divine revelation , is inexpressibly to be preferred above all other wisdom , understanding or knowledge whatever . so it is declared by him , who will be acknowledged a competent judge in these things : yea doubtless ( saith he ) i account all these things but loss , for the excellency of the knowledge of christ jesus my lord. he who doth not so , hath no part in him . the revelation made of christ in the blessed gospel , is far more excellent , more glorious , and more filled with rayes of divine wisdom and goodness , than the whole creation ; and the just comprehension of it , if attainable , can contain or afford . without the knowledge hereof , the mind of man , however priding it self in other inventions and discoveries , is wrapped up in darkness and confusion . this therefore deserves the severest of our thoughts , the best of our meditations , and our utmost diligence in them . for if our future blessedness shall consist in being where he is , and beholding of his glory ; what better preparation can there be for it , than in a constant previous . contemplation of that glory in the revelation that is made in the gospel , unto this very end , that by a view of it , we may be gradually transformed into the same glory . i shall not therefore use any apology for the publishing of the ensuing meditations , intended first for the exercise of my own mind , and then for the edification of a private congregation , which is like to be the last service i shall do them in that kind . some may by the consideration of them be called to attend unto the same duty with more diligence than formerly , and receive directions for the discharge of it ; and some may be provoked to communicate their greater light and knowledge unto the good of many . and that which i design farther in the present discourse , is to give a brief account of the necessity and use , in life and death , of the duty exhorted unto . particular motives unto the diligent discharge of this duty , will be pressed in the discourse it self . here some things more general only shall be promised . for all persons not immersed in sensual pleasures , not overdrencht in the love of this world , and present things , who have any generous or noble thoughts about their own nature , being and end , are under the highest obligation to betake themselves unto this contemplation of christ and his glory . without this they shall never attain true rest or satisfaction in their own minds . he it is alone in whom the race of mankind may boast and glory , on whom all its felicities do depend . for , 1. he it is in whom our nature , which was debased as low as hell by apostasy from god , is exalted above the whole creation . our nature in the original constitution of it , in the persons of our first parents , was crowned with honour and dignity . the image of god wherein it was made , and the dominion over the lower world wherewith it was intrusted , made it the seat of excellency , of beauty and of glory . but of them all it was at once devested and made naked by sin , and laid grovelling in the dust from whence it was taken . dust thou art , and to dust thou shalt return , was its righteous doom . and all its internal faculties were invaded by deformed lusts ; every thing that might render the whole unlike unto god , whose image it had lost . hence it became the contempt of angels , the dominion of satan , who being the enemy of the whole creation , never had any thing or place to reign in , but the debased nature of man. nothing was now more vile and base , its glory was utterly departed . it had both lost its peculiar nearness unto god , which was its honour , and was fallen into the greatest distance from him of all creatures , the devils only excepted , which was its ignominy and shame . and in this state , as unto any thing in it self , it was left to perish eternally . in this condition , lost , poor , base , yea cursed , the lord christ the son of god found our nature . and hereon in infinite condescention and compassion sanctifying a portion of it unto himself , he took it to be his own in an holy ineffable subsistence in his own person . and herein again the same nature so depressed into the utmost misery , is exalted above the whole creation of god. for in that very nature , god hath set him at his own right hand in the heavenly places , far above all principalities , and powers , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . this is that which is so celebrated by the psalmist , with the highest admiration , psal. 8. 3 , 4 , 5 , 6 , 7 , 8. this is the greatest priviledge we have among all our fellow-creatures ; this we may glory in , and value our selves upon . those who ingage this nature on the service of sensual lusts and pleasures , who think that its felicity and utmost capacities consist in their satisfaction with the accomplishment of other earthly temporary desires , are satisfied with it in its state of apostasy from god. but those who have received the light of faith and grace ; so as rightly to understand the being and end of that nature whereof they are partakers , cannot but rejoyce in its deliverance from the utmost debasement into that glorious exaltation , which it hath received in the person of christ. and this must needs make thoughts of him full of refreshment unto their souls . let us take care of our persons ; the glory of our nature is safe in him. for , 2. in him the relation of our nature unto god , is eternally secured . we were created in a covenant relation unto god. our nature was related unto him in a way of friendship , of likeness , and complacency . but the bond of this relation and union was quickly broken by our apostasy from him . hereon our whole nature became to be at the utmost moral distance from god , and enmity against him , which is the depth of misery . but god in infinite wisdom and grace did design once more to recover it , and take it again near unto himself . and he would do it in such a way , as should render it utterly impossible that there should ever be a separation between him and it any more . heaven and earth may pass away , but there shall never be a dissolution of the union between god and our nature any more . he did it therefore , by assuming it into a substantial union with himself , in the person of the son. hereby the fulness of the godhead dwelt in it bodily , or substantially , and eternally . hereby is its relation unto god eternally secured . and among all the mysterious excellencies which relate hereunto , there are two which continually present themselves unto our consideration . 1. that this nature of ours , is capable of this glorious exaltation and subsistence in god. no creature could conceive how omnipotent wisdom , power and goodness , could actuate themselves unto the production of this effect . the mystery hereof , is the object of the admiration of angels , and will be so of the whole church unto all eternity . what is revealed concerning the glory , way and manner of it in the scripture , i have declared in my treatise concerning the mystery of godliness , or the person of christ. what mind can conceive , what tongue can express , who can sufficiently admire the wisdom , goodness and condescention of god herein ! and whereas he hath proposed unto us this glorious object of our faith and meditation , how vile and foolish are we , if we spend our thoughts about other things in a neglect of it ! 2. this is also an ineffable pledge of the love of god into our nature . for although he will not take it in any other instance , save that of the man christ jesus , into this relation with himself , by vertue of personal union ; yet therein he hath given a glorious pledge of his love unto , and valuation of that nature . for verily he took not on him the nature of angels , but he took on him the seed of abraham . and this kindness intends unto our persons , as participant of that nature . for he designed this glory unto the man christ jesus , that he might be the first-born of the new creation , that we might be made conformable unto him according to our measure ; and as the members of that body , whereof he is the head , we are participant in this glory . 3. it is he , in whom our nature hath been carried successfully , and victoriously , through all the oppositions that it is liable unto , and even death it self . but the glory hereof i shall speak unto distinctly in its proper place , which follows , and therefore shall here pass it by . 4. he it is , who in himself hath given us a pledge of the capacity of our nature to inhabit those blessed regions of light , which are far above these aspectable heavens . here we dwell in tabernacles of clay , that are crushed before the moth ; such as cannot be raised , so as to abide one foot breadth above the earth we tread upon . the heavenly luminaries which we can behold , appear too great and glorious for our cohabitation . we are as grashoppers in our own eyes , in comparison of those gigantick beings ; and they seem to dwell in places , which would immediately swallow up , and extinguish our natures . how then shall we entertain an apprehension of being carried and exalted above them all ? to have an everlasting subsistence in places incomprehensibly more glorious than the orbs wherein they reside ? what capacity is there in our nature of such an habitation ? but hereof the lord christ hath given us a pledge in himself . our nature in him , is passed through these aspectable heavens , and is exalted far above them . it s eternal habitation is in the blessed regions of light and glory ; and he hath promised that where he is , there we shall be , and that for ever . other encouragements there are innumerable to stir us up unto diligence in the discharge of the duty here proposed ; namely , a continual contemplation of the glory of christ in his person , office , and grace . some of them , the principal of them , which i have any acquaintance with , are represented in the ensuing discourse . i shall therefore here add the peculiar advantage which we may obtain in the diligent discharge of this duty . which is , that it will carry us chearfully , comfortably , and victoriously , through life and death , and all that we have to conflict withal in either of them . and let it be remembred , that i do here suppose what is written on this subject in the ensuing discourse , as being designed to prepare the minds of the readers for the due improvement of it . as unto this present life , it is well known what it is unto the most of them , who concern themselves in these things . temptations , afflictions , changes , sorrows , dangers , fears , sickness and pains , do fill up no small part of it . and in the other hand , all our earthly relishes , refreshments and comforts , are uncertain , transitory , and unsatisfactory ; all things of each sort being embittered by the remainders of sin . hence every thing wherein we are concerned , hath the root of trouble and sorrow in it . some labour under wants , poverty , and straits , all their days ; and some have very few hours free from pains and sickness . and all these things , with others of an alike nature are heightened at present , by the calamitous season wherein our lot is fallen . all things almost in all nations are filled with confusiens , disorders , dangers , distresses and troubles ; wars and rumors of wars , do abound , with tokens of farther approaching judgments ; distress of nations , with perplexities , mens hearts failing them for fear , and for looking after those things which are coming on the earth . there is in many places no peace unto him that goeth out , nor to him that cometh in , but great vexations are on the inhabitants of the world ; nation is destroyed of nation , and city of city , for god doth vex them with all adversity . and in the mean time , vexation , with the ungodly deeds of wicked men , doth greatly further the troubles of life ; the sufferings of many also for the testimony of their consciences are deplorable , with the divisions and animosities that abound amongst all sorts of christians . but the shortness , the vanity , the miseries of humane life , have been the subject of the complaints of all sorts of considering persons , heathens as well as christians ; nor is it my present business to insist upon them . my enquiry is only after the relief which we may obtain against all these evils , that we faint not under them , that we may have the victory over them . this in general is declared by the apostle ; 2 cor. 4. we are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . but for this cause we faint not , but tho' our outward man perish , yet the inward man is renewed day by day . for our light affliction , which is but for a moment worketh for us a more exceeding and eternal weight of glory . while we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal ; but the things which are not seen , are eternal . our beholding by faith things that are not seen , things spiritual and eternal , will alleviate all our afflictions , make their burden light , and preserve our souls from fainting under them . of these things the glory of christ whereof we treat , is the principal , and in a due since comprehensive of them all . for we behold the glory of god himself , in the face of jesus christ. he that can at all times retreat unto the comtemplation of this glory , will be carried above the perplexing prevailing sense of any of these evils , of a confluence of them all . crus nil sentit in nervo dum animus est in coelo . it is a woful kind of life , when men scramble for poor perishing reliefs in their distresses . this is the universal remedy and cure , the only balsom for all our diseases . whatever presseth , urgeth , perplexeth ; if we can but retreat in our minds unto a view of this glory , and a due consideration of our own interest therein ; comfort and supportment will be administred unto us . wicked men in their distresses ( which sometimes overtake even them also ) are like a troubled sea that cannot rest . others are heartless and despond , not without secret repinings at the wise disposals of divine providence , especially when they look on the better condition ( as they suppose ) of others . and the best of us are apt all to wax faint and weary , when these things press upon us in an unusal manner , or under their long continuance without a prospect of relief . this is the strong hold which such prisoners of hope are to turn themselves unto . in this contemplation of the glory of christ , they will find rest unto their own souls . for , 1. it will herein , and in the discharge of this duty , be made evident , how slight and inconsiderable all these things are from whence our troubles and distresses do arise . for they all grow on this root of an over-valuation of temporal things . and unless we can arrive unto a fixed judgment that all things here below are transitory and perishing , reaching only unto the outward man , or the body ( perhaps unto the killing of it ) that the best of them have nothing that is truly substantial or abiding in them , that there are other things wherein we have an assured interest , that are incomparably better than they , and above them , it is impossible but that we must spend our lives in fears , sorrows , and distractions . one real view of the glory of christ , and of our own concernment therein , will give us a full relief in this matter . for what are all the things of this life , what is the good or evil of them , in comparison of an interest in this transcendent glory ? when we have due apprehensions hereof , when our minds are possessed with thoughts of it , when our affections reach out after its enjoyments , let pain , and sickness , and sorrows , and fears , and dangers , and death , say what they will , we shall have in readiness wherewith to combat with them , and overcome them ; and that on this consideration , that they are all outward , transitory , and passing away ; whereas our minds are fixed on those things which are eternal , and filled with incomprehensible glory . 2. the minds of men are apt by their troubles to be cast into disorder , to be tossed up and down , and disquieted with various affections and passions . so the psalmist found it in himself , in the time of his distress : whence he calls himself unto that account : why art thou cast down , o my soul ? and why art thou disquieted in me ? and indeed the mind on all such occasions , is its own greatest troubler . it is apt to let loose its passions of fear and sorrow , which act themselves in innumerable perplexing thoughts , until it is carried utterly out of its own power . but in this state a due contemplation of the glory of christ , will restore and compose the mind , bring it into a sedate quiet frame , wherein faith will be able to say unto the winds and waves of distempered passions , peace , be still , and they shall obey it . 3. it is the way and means of conveying a sense of gods love unto our souls , which is that alone wherein ultimately we find rest in the midst of all the troubles of this life , as the apostle declares , rom. 5. 2 , 3 , 4 , 5. it is the spirit of god , who alone communicates a sense of this love unto our souls ; it is shed abroad in our hearts by the holy ghost . howbeit there are ways and means to be used on our part , whereby we may be disposed and made meet to receive these communications of divine love. among these the principal is the contemplation of the glory of christ insisted on , and of god the father in him . it is the season , it is the way and means , at which and whereby the holy ghost will giva a sense of the love of god unto us , causing us thereon to rejoyce with joy unspeakable and full of glory . this will be made evident in the ensuing discourse . this will lift the minds and hearts of believers above all the troubles of this life , and is the soveraign antidote that will expel all the poyson that is in them , which otherwise might perplex and enslave their souls . i have but touched on these things , as designing to enlarge somewhat on that which doth ensue . and this is the advantage we may have in the discharge of this duty with respect unto death it self . it is the assiduous contemplation of the glory of christ , which will carry us chearfully and comfortably into it , and through it . my principal work having been now for a long season to dye daily , as living in a continual expectation of my dissolution , i shall on this occasion acquaint the reader with some few of my thoughts and reliefs , with reference unto death it self . there are sundry things required of us , that we may be able to encounter death chearfully , constantly and victoriously . for want of these , or some of them , i have known gracious souls , who have lived in a kind of bondage for fear of death all their days . we know not how god will manage any of our minds and souls in that season , in that tryal . for he acts towards us in all such things , in a way of sovereignty . but these are the things which he requireth of us in a way of duty . 1. peculiar actings of faith to resign and commit our departing souls into the hand of him , who is able to receive them , to keep and preserve them , as also to dispose of them into a state of rest and blessedness , are required of us . the soul is now parting with all things here below , and that for ever . none of all the things which it hath seen , heard or enjoyed , by its outward senses , can be prevailed with to stay with it one hour , or to take one step with it , in the voyage wherein it is ingaged . it must alone by it self lanch into eternity . it is entring an invisible world , which it knows no more of than it hath received by faith. none hath come from the dead to inform us of the state of the other world. yea , god seems on purpose so to conceal it from us , that we should have no evidence of it , at least as unto the manner of things in it , but what is given unto faith by divine revelation . hence those who died and were raised again from the dead , unto any continuance among men , as lazarus , probably knew nothing of the invisible state. their souls were preserved by the power of god in their being , but bound up as unto present operations . this made a great emperor cry out on the approach of death ; o animula , tremula , vagula , blandula ; quae nunc abibis in loca horrida , squalida , &c. o poor trembling wandring soul , into what places of darkness and defilement art thou going ! how is it like to be after the few moments , which under the pangs of death we have to continue in this world ? is it an annihilation that lies at the door ; is death the destruction of our whole being , so as that after it we shall be no more ? so some would have the state of things to be . is it a state of subsistence in a wandring condition , up and down the world , under the influence of other more powerful spirits that rule in the air , visiting tombs and solitary places , and sometimes making appearances of themselves by the impressions of those more powerful spirits , as some imagine from the story concerning samuel and the witch of endor , and as it is commonly received in the papacy , out of a compliance with their imagination of purgatory ? or is it a state of universal misery and wo ? a state incapable of comfort or joy ? let them pretend what they please , who can understand no comfort or joy in this life , but what they receive by their sences , they can look for nothing else . and whatever be the state of this invisible world , the soul can undertake nothing of its own conduct after its departure from the body . it knows that it must be absolutely at the disposal of another . wherefore no man can comfortably venture on , and into this condition ; but in the exercise of that faith , which enables him to resign and give up his departing soul into the hand of of god , who alone is able to receive it , and to dispose it into a condition of rest and blessedness . so speaks the apostle , i am not ashamed , for i know whom i have believed , and am perswaded that he is able to keep that which i have committed unto him , against that day . herein , as in all other graces , is our lord jesus christ our great example . he resigned his departing spirit into the hands of his father , to be owned and preserved by him , in its state of separation . father , into thy hands i commit my spirit , luk. 23. 46 ; as did the psalmist his type , in an alike condition , psal. 31. 5. but the faith of our lord jesus christ herein , the object and exercise of it , what he believed and trusted unto , in this resignation of his spirit into the hand of god , is at large expressed in the sixteenth psalm . i have ( saith he ) set the lord always before me : because he is at my right hand , i shall not be moved , therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . for thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life ; in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . he left his soul in the hand of god , in full assurance that it should suffer no evil in its state of separation , but should be brought again with his body into a blessed resurrection , and eternal glory . so stephen resigned his soul departing under violence , into the hands of christ himself . when he died , he said , lord jesus receive my spirit . this is the last victorious act of faith , wherein its conquest over its last enemy death it self doth consist . herein the soul says , in and unto it self , thou art now taking leave of time unto eternity ; all things about thee are departing as shades , and will immediately disappear . the things which thou art entring into are yet invisible ; such as eye hath not seen , nor ear heard , nor will they enter into the heart of man fully to conceive . now therefore with quietness and confidence give up thy self unto the sovereign power , grace , truth , and faithfulness of god , and thou shalt find assured rest and peace . but jesus christ it is , who doth immediately receive the souls of them who believe in him . so we see in the instance of stephen . and what can be a greater encouragement to resign them into his hands , than a daily contemplation of his glory in his person , his power , his exaltation , his office and grace ? who that believes in him , that belongs unto him , can fear to commit his departing spirit unto his love , power and care ? even we also shall hereby in our dying moments see , by faith , heaven opened , and jesus standing at the right hand of god , ready to receive us . this added unto the love which all believers have unto the lord jesus , which is enflamed by contemplation of his glory , and their desires to be with him where he is , it will strengthen and confirm our minds in the resignation of our departing souls into his hand . secondly ; it is required in us unto the same end , that we be ready and wiling to part with the flesh , wherewith we are cloathed , with all things that are useful and desirable thereunto . the alliance , the relation , the friendship , the union , that are between the soul and the body , are the greatest the nearest , the firmest , that are or can be among meer created beings . there is nothing like it , nothing equal unto it . the union of three persons in the one single divine nature , and the union of two natures in one person of christ , are infinite , ineffable , and exempted from all comparison . but among created beings , the union of these two essential parts of the same nature in one person , is most excellent . nor is any thing equal to it , or like it , found in any other creatures . those who among them have most of life , have either no bodies , as angels ; or no souls , but what perish with them , as all brute creatures below . angels being pure immaterial spirits , have nothing in them , nothing belonging unto their essence , that can dye . beasts have nothing in them that can live when their bodies dye . the soul of a beast cannot be preserved in a separate condition , no not by an act of almighty power ; for it is not ; and that which is not , cannot live . it is nothing but the body it self in an act of its material powers . only the nature of man in all the works of god is capable of this convulsion . the essential parts of it are separable by death , the one continuing to exist and act its especial powers in a separate state or condition . the powers of the whole entire nature acting in soul and body in conjunction , are all scattered and lost by death . but the powers of one essential part of the same nature , that is of the soul , are preserved after death in a more perfect acting and exercise than before . this is peculiar unto human nature , as a mean partaking of heaven and earth , of the perfection of angels above , and of the imperfection of the beasts below . only there is this difference in these things : our participation of the heavenly spiritual perfections of the angelical nature , is for eternity ; our participation of the imperfections of the animate creatures here below , is but for a season . for god hath designed our bodies unto such a glorious refinement at the resurrection , as that they shall have no more alliance unto that brutish nature , which perisheth for ever . for we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto angels , or equal to them . our bodies shall no more be capable of those acts and operations which are now common to us with other living creatures here below . this is the preeminence of the nature of man , as the wise man declares . for unto that objection of atheistical epicureans , as the one dieth , so dieth the other ; they have all one breath , so that a man hath no preeminence above a beast and all go into one place , all are of the dust , and all turn to the dust again : he granteth , that as unto their bodies it is for a season , in them we have a present participation of their nature ; but , saith he , here lieth the difference , who knoweth the spirit of a man that goeth upward , and the spirit of a beast that goeth downward unto the earth ? unless we know this , unless we consider the different state of the spirit of men and beasts , we cannot be delivered from this atheism ; but the thoughts hereof will set us at liberty from it . they dye in like munner , and their bodies go equally to the dust for a season ; but the beast hath no spirit , no soul , but what dies with the body and goes to the dust . if they had , their bodies also must be raised again unto a conjunction with them . otherwise death would produce a new race of creatures unto eternity . but man hath an immortal soul , saith he , an heavenly spirit , which when the body goes into the dust for a season , ascends to heaven ( where the guilt of sin , and the curse of the law , interpose not ) from whence it is there to exist and to act all its native powers in a state of blessedness . but as i said , by reason of this peculiar intimate union and relation between the soul and body , there is in the whole nature a fixed aversation from a dissolution . the soul and body are naturally and necessarily unwilling to fall into a state of separation , wherein the one shall cease to be what it was , and the other knows not clearly how it shall subsist . the body claspeth about the soul , and the soul receiveth strange impressions from its embraces ; the entire nature existing in the union of them both , being unalterably averse unto a dissolution . wherefore , unless we can overcome this inclination , we can never dye comfortably or chearfully . we would indeed rather chuse to be cloathed upon , that mortality might be swallowed up of life , that the cloathing of glory might come on our whole nature , soul and body , without dissolution . but if this may not be , yet then do believers so conquer this inclination by faith and views of the glory of christ , as to attain a desire of this dissolution . so the apostle testifies of himself , i have a desire to depart , and to be with christ , which is far better than to abide here , phil. 1. 23. saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not an ordinary desire , not that which worketh in me now and then ; but a constant habitual inclination working in ●●●●ment acts and desires . and what doth he so desire ? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to depart , say we , out of this body , from this tabernacle , to leave it for a season . but it is such a departure as consists in the dissolution of the present state of his being , that it should not be what it is . but how is it possible that a man should attain such an inclination unto , such a readiness for such a vehement desire of a dissolution ? it is from a view by faith of christ and his glory , whence the soul is satisfied , that to be with him is incomparably better than in its present state and condition . he therefore that would dye comfortably , must be able to say within himself and to himself ; dye then thou frail and sinful flesh ; dust thou art , and unto dust thou shalt return . i yield thee up unto the righteous doom of the holy one. yet therein also i give thee into the hand of the great refiner , who will hide thee in thy grave , and by thy consumption purifie thee from all thy corruption and disposition to evil . and otherwise this will not be . after a long sincere endeavour for the mortification of all sin , i find it will never be absolutely perfect , but by this reduction into the dust . thou shalt no more be a residence for the least remainder of sin unto eternity , nor any clog unto my soul in its actings on god. rest therefore in hope ; for god in his appointed season , when he shall have a desire unto the work of his hands will call unto thee , and thou shalt answer him out of the dust . then shall he by an act of his almighty power , not only restore thee unto thy pristine glory , as at the first creation when thou wast the pure workmanship of his hands ; but enrich and adorn thee with inconceivable priviledges and advantages . be not then afraid ; away with all reluctancy , go into the dust , rest in hope , for thou shalt stand in thy lot at the end of the days . that which will enable us hereunto , in an eminent manner , is that view and consideration of the glory of christ , which is the subject of the ensuing meditations . for be who is now possessed of all that glory , underwent this dissolution of nature as truly and really as ever we shall do . thirdly ; there is required hereunto , a readiness to comply with the times and seasons wherein god would have us depart and leave this world. many think they shall be willing to dye when their time is come ; but they have many reasons , as they suppose , to desire that it may not yet be , which for the most part arise meerly from fear , and an aversation of death . some desire to live that they may see more of that glorious work of god for his church , which they believe he will accomplish . so moses prayed that he might not dye in the wilderness , but go over jordan and see the good land , and that goodly mountain , and lebanon , the seat of the church , and of the worship of god ; which yet god thought meet to deny unto him . and this denial of the request of moses , made on the highest consideration possible , is instructive unto all in the like case . others may judge themselves to have some work to do in the world , wherein they suppose that the glory of god , and good of the church is concerned , and therefore would be spared for a season . paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account . and david often deprecates the present season of death , because of the work which he had to do for god in the world. others rise no higher than their own private interests or concerns with respect unto their persons , their families , their relations , and goods in this world. they would see these things in a better or more settled condition , before they dye , and then they shall be most willing so to do . but it is the love of life that lies at the bottom of all these desires in men , which of itself will never forsake them . but no man can dye chearfully or comfortably , who lives not in a constant resignation of the time and season of his death unto the will of god , as well as himself with respect unto death it self . our times are in his hand , at his sovereign disposal , and his will in all things must be complied withal . without this resolution , without this resignation , no man can enjoy the least solid peace in this world. fourthly ; as the times and seasons , so the ways and means of the approaches of death have especial tryals , which unless we are prepared for them , will keep us under bondage with the fear of death it self . long wasting , wearing consumptions , burning fevers , strong pains of the stone , or the like , from within , or sword , fire , tortures , with shame and reproach from without , may be in the way of the access of death unto us . some who have been wholly freed from all fears of death , as a dissolution of nature , who have looked on it as amiable , and desirable in it self , have yet had great exercise in their minds about these ways of its approach . they have earnestly desired , that this peculiar bitterness of the cup might be taken away ; to get above all perplexities on the account of these things , is part of our wisdom in dying daily . and we are to have always in a readiness those graces and duties which are necessary thereunto . such are a constant resignation of our selves , in all events , unto the sovereign will , pleasure and disposal of god. may he not do what he will with his own ? is it not right and meet it should be so ? is not his will in all things infinitely holy , wise , just , and good ? doth he not know what is best for us , and what conduceth most unto his own glory ? doth not he alone do so ? so is it to live in the exercise of faith , that if god calls us unto any of those things , which are peculiarly dreadful unto our natures , he will give us such supplies of spiritual strength and patience , as shall enable us to undergo them , if not with ease and joy , yet with peace and quietness beyond our expectation . multitudes have had experience that those things which at a distance have had an aspect of overwhelming dread , have been far from unsupportable in their approach , when strength hath been received from above to encounter with them . and moreover it is in this case required , that we be frequent and steady in comparing these things with those which are eternal , both as unto the misery , which we are freed from , and that blessedness which is prepared for us . but i shall proceed no farther with these particulars . there is none of all the things we have insisted on , neither the resignation of a departing soul into the hand of god , nor a willingness to lay down this flesh in the dust , nor a readiness to comply with the will of god , as to the times and seasons , or the way and manner of the approach of death , that can be attained unto , without a prospect of that glory that shall give us a new state far more excellent than what we here leave or depart from . this we cannot have , whatever we pretend , unless we have some present views of the glory of christ. an apprehension of the future manifestation of it in heaven , will not relieve us , if here we know not what it is , and wherein it doth consist ; if we have not some previous discovery of it in this life . this is that which will make all things easie and pleasant unto us , even death it self , as it is a means to bring us unto its full enjoyment . other great and glorious advantages which may be obtained in the diligent discharge of the duty here proposed , might be insisted on ; but that the things themselves discoursed of will evidently discover , and direct us unto the spring and reasons of them : besides , weakness , weariness , and the near approaches of death do call me off from any further labour in this kind . john xvii . 24. father , i will that they also whom thou hast given me , be with me where i am : that they may behold my glory which thou hast given me . the high priest under the law when he was to enter into the holy place on the solemn day of atonement , was to take both his hands full of sweet incense from the golden table of incense , to carry along with him in his entrance . he had also a censer filled with fire , that was taken from the altar of burnt-offerings , where atonement was made for sin with blood. upon his actual entrance through the vail , he put the incense on the fire in the censer , until the cloud of it's smoak covered the ark , and the mercy seat. see levit. 16. 12 , 13. and the end hereof was to present unto god , in the behalf of the people , a sweet smelling savour from the sacrifice of propitiation . see the declaration of these things in our exposition of heb. 9th . in answer unto this mystical type , the great high-priest of the church , our lord jesus christ , being to enter into the holy place not made with hands , did by the glorious prayer recorded in this chapter , influenced from the blood of his sacrifice , fill the heavens above , the glorious place of god's residence , with a cloud of incense , or the sweet perfume of his blessed intercession , typed by the incense offered by the high-priest of old . by the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin , he kindled in his most holy soul those desires for the application of all its benefits unto his church , which are here expressed , and wherein his intercession doth consist . it is only one passage in the verse above named , that at present i design an enquiry into . and this is the subject matter of what the lord christ here desires in the behalf of those given him by the father ; namely , that they may behold his glory . it is evident , that in this prayer the lord christ hath respect unto his own glory , and the manifestation of it , which he had in the entrance asked of the father , ver . 4 , 5. but in this place he hath not so much respect unto it as his own , as unto the advantage , benefit , satisfaction and blessedness of his disciples , in the beholding of it . for these things were the end of all that mediatory glory which was given unto him . so joseph charged his brethren , when he had revealed himself unto them , that they should tell his father of all his glory in egypt , gen. 45. 13. this he did , not for an ostentation of his own glory , but for the satisfaction which he knew his father would take in the knowledge of it . and such a manifestation of his glory unto his disciples doth the lord christ here desire , as might fill them with blessed satisfaction for evermore . this alone which is here prayed for , will give them such satisfaction , and nothing else . the hearts of belivers are like the needle touched by the load-stone , which cannot rest until it comes to the point whereunto by the secret vertue of it , it is directed . for being once touched by the love of christ , receiving therein an impression of secret ineffable vertue , they will ever be in motion , and restless , until they come unto him , and behold his glory . that soul which can be satisfied without it , that cannot be eternally satisfied with it , is not partaker of the efficacy of his intercession . i shall lay the foundation of the ensuing meditations in this one assertion , namely , that one of the greatest priviledges and advancements of believers , both in this world , and unto eternity , consists in their beholding the glory of christ . this therefore he desires for them in this solemn intercession , as the complement of all his other requests in their behalf ; that they may behold my glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they may see , view , behold or contemplate on my glory . the reasons why i assign not this glorious priviledge only unto the heavenly state , which is principally respected in this place , but apply it unto the state of believers in this world also , with their duties and priviledges therein , shall be immediately declared . all unbelievers do in their heart call christ ichabod ; where is the glory ? they see neither form nor comeliness in him , that he should be desired . they look on him as michael saul's daughter did on david dancing before the ark , when she despised him in her heart . they do not indeed ( many of them ) call jesus anathema , but cry , hail master , and then crucifie him . hence have we so many cursed opinions advanced in derogation unto his glory , some of them really destructive of all that is truly so ; yea denying the only lord that bought us , and substituting a false christ in his room . and others there are who express their slight thoughts of him and his glory , by bold irreverent enquiries , of what use his person is in our religion ; as though there were any thing in our religion , that hath either reality , substance , or truth , but by vertue of its relation thereunto . and by their answers , they bring their own enquiries yet nearer unto the borders of blasphemy . never was there an age since the name of christians was known upon the earth , wherein there was such a direct opposition made unto the person and glory of christ , as there is in that wherein we live . there were indeed in the first times of the church , swarms of proud , doting , brainsick persons , who vented many foolish imaginations about him , which issued at length in arianism , in whose ruines they were buried . the gates of hell in them , prevailed not against the rock on which the church is built . but as it was said of caesar , solus accessie sobrius , ad perdendam rempublicam ; he alone went soberly about the destruction of the commonwealth ; so we now have great numbers who oppose the person and glory of christ , under a pretence of sobriety of reason , as they vainly plead . yea , the disbelief of the mysteries of the trinity , and the incarnation of the son of god , the sole foundation of christian religion , is so diffused in the world , as that it hath almost devoured the power and vitals of it . and not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the object of their scorn and reproach , who desire to know nothing but him , and him crucified . god in his appointed time will effectually vindicate his honour and glory , from the vain attempts of men of corrupt minds against them . in the mean time , it is the duty of all those who love the lord jesus in sincerity , to give testimony in a peculiar manner unto this divine person and glory , according unto their several capacities , because of the opposition that is made against them . i have thought my self on many accounts obliged to cast my mite into this treasury . and i have chosen so to do , not in a way of controversie ( which formerly i have engaged in ) but so , as together with the vindication of the truth , to promote the strengthning of the faith of true believers , their edification in the knowledge of it ; and to express the experience which they have , or may have of the power and reality of these things . that which at present i design to demonstrate is , that the beholding of the glory of christ , is one of the greatest priviledges and advancements that believers are capable of in this world , or that which is to come . it is that whereby they are first gradually conformed unto it , and then fixed in the eternal enjoyment of it . for here in this life , beholding his glory , they are changed or transformed into the likeness of it , 2 cor. 3. 18. and hereafter , they shall be for ever like unto him , because they shall see him as he is , 1 joh. 3. 1 , 2. hereon do our present comforts , and future blessedness depend . this is the life and reward of our souls . he that hath seen him hath seen the father also ; joh. 14. 9. for we discern the light of the knowledge of god , only in the face of jesus christ , 2 cor. 4. 6. there are therefore , two ways or degrees of beholding the glory of christ , which are constantly distinguished in the scripture . the one is by faith in this world , which is the evidence of things not seen . the other is by sight , or immediate vision in eternity , 2 cor. 5. 7. we walk by faith and not by sight . we do so whilst we are in this world , whilst we are present in the body , and absent from the lord , ver . 8. but we shall live and walk by sight hereafter . and it is the lord christ and his glory , which are immediate objects both of this faith and sight . for we here behold him darkly in a glass ( that is by faith ) but we shall see him face to face ; ( by immediate vision ) now we know him in part : but then we shall know him as we are known , 1 cor. 13. 12. what is the difference between these two ways of beholding the glory of christ , shall be afterwards declared . it is the first way , namely by vision in the light of glory , that is principally included in that prayer of our blessed saviour , that his disciples may be where he is , to behold his glory . but , i shall not confine my enquiry thereunto ; nor doth our lord jesus exclude from his desire , that sight of his glory which we have by faith in this world ; but prays for the perfection of it in heaven . it is therefore the first way , that in the first place i shall insist upon , and that for the reasons ensuing . 1. no man shall ever behold the glory of christ by sight hereafter , who doth not in some measure behold it by faith here in this world. grace is a necessary preparation for glory , and faith for sight . where the subject , the soul , is not previously seasoned with grace and faith , it is not capable of glory , or vision . nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own souls , in supposing that so they do . most men will say with confidence , living and dying , that they desire to be with christ , and to behold his glory ; but they can give no reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . if a man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own imaginations . and the pretended desires of many , to behold the glory of christ in heaven , who have no view of it by faith whilst they are here in this world , are nothing but self-deceiving imaginations . so do the papists delude themselves . their carnal affections are excited by their outward senses , to delight in images of christ , in his sufferings , his resurrection , and glory above . hereon they satisfie themselves , that they behold the glory of christ himself , and that with love and great delight . but whereas there is not the least true representation made of the lord christ , or his glory , in these things , that being confined absolutely unto the gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . the apostle tells us concerning himself , and other believers , when the lord christ was present , and conversed with them in the days of his flesh , that they saw his glory , the glory as of the only begotten of the father , full of grace and truth . joh. 1. 14. and we may enquire , what was this glory of christ , which they so saw , and by what means they obtained a prospect of it ? for ( 1. ) it was not the glory of his outward condition , as we behold the glory and grandeur of the kings and potentates of the earth ; for he made himself of no reputation , but being in the form of a servant , he walked in the condition of a man of low degree . the secular grandeur of his pretended vicar , makes no representation of that glory of his , which his disciples saw . he kept no court , nor house of entertainment , nor ( though he made all things ) had of his own where to lay his head. nor 2. was it with respect to the outward form of the flesh which he was made , wherein he took our nature on him , as we see the glory of a comely or beautiful person ; for he had therein neither form nor comeliness , that he should be desired , his visage was so marred more than any man , and his form more than the sons of men , isa. 52. 14. chap. 53. 2 , 3. all things appeared in him as became a man of sorrows . nor 3. was it absolutely the eternal essential glory of his divine nature , that is intended . for this no man can see in this world. what we shall attain in a view thereof hereafter , we know not . but 4. it was his glory , as he was full of grace and truth . they saw the glory of his person and his office in the administration of grace and truth and how , or by what means did they see this glory of christ ? it was by faith , and no otherwise . for this priviledge was granted unto them only who received him , and believed on his name , ver . 12. this was that glory which the baptist saw , when upon his coming unto him he said unto all that were present , behold the lamb of god which taketh away the sin of the world , joh. 1. 29 , 30 , 31 , 32 , 33. wherefore let no man deceive himself : he that hath no sight of the glory of christ here , shall never have any of it hereafter unto his advantage . it is not therefore unto edification , to discourse of beholding the glory of christ in heaven by vision , until we go through a tryal , whether we see any thing of it in this world by faith or no. 2ly . the beholding of christ in glory , is that which in it self is too high , illustrious , and marvellous for us in our present condition . it hath a splendor and glory too great for our present spiritual visible faculty ; as the direct , immediate sight of the sun darkens our sight , and doth not relieve or strengthen it at all . wherefore we have no way to take into our minds any true spiritual apprehensions of the nature of immediate vision , or what it is to see the glory of christ in heaven , but by that view which we have by faith in this life of the same glory . whatever otherwise falls into our minds , is but conjecture and imagination ; such as are the contemplations of most about heavenly things . i have seen and read somewhat of the writings of of learned men , concerning the state of future glory ; some of them are filled with excellent notions of truth , and elegancy of speech , whereby they cannot but much affect the minds of them who duely consider what they say . but i know not well whence it comes to pass , many complain , that in reading of such discourses they are like a man who behold his natural face in a glass , and immediately forgets what manner of man he was ; as one of old complained to the same purpose upon his perusal of plato's contemplations about the immortality of the soul. the things spoken do not abide , nor incorporate with our minds . they please and refresh for a little while , like a showre of rain in a dry season , that soaketh not unto the roots of things ; the power of them doth not enter into us . is it not all from hence , that their notions of future things are not enduced out of the experience which we have of the beginnings of them in this world ; without which , they can make no permanent aboad in our minds , nor continue any influence upon our affections ? yea , the soul is disturbed , not edified , in all contemplations of future glory , when things are proposed unto it , whereof in this life it hath neither foretaste , sense , experience , nor evidence . no man ought to look for any thing in heaven , but what one way or other he hath some experience of in this life . if men were fully perswaded hereof , they would be , it may be , more in the exercise of faith and love about heavenly things , than for the most part they are . at present they know not what they enjoy , and they look for they know not what . hence is it , that men utterly strangers unto all experience of the beginning of glory in themselves as an effect of faith , have filled their divine worship with images , pictures , and musick , to represent unto themselves somewhat of that glory which they fancy to be above . for into that which is truly so , they have no prospect , nor can have ; because they have no experience of its power in themselves ; nor do they taste of its goodness by any of its first-fruits in their own minds . wherefore by that view alone , and not otherwise , which we have of the glory of christ by faith here in this world , we may attain such blessed conceptions of our beholding his glory above by immediate vision , as shall draw out our hearts unto the admiration of it , and desires of its full enjoyment . 3. herein then our present edification is principally concerned . for in this present beholding of the glory of christ , the life and power of faith are most eminently acted . and from this exercise of faith , doth love unto christ principally , if not solely arise and spring . if therefore we desire to have faith in its vigor , or love in its power , giving rest , complacency , and satisfaction unto our own souls , we are to seek for them in the diligent discharge of this duty ; elsewhere they will not be found . herein would i live ; herein would i dye ; hereon would i dwell in my thoughts and affections , to the withering and consumption of all the painted beauties of this world , unto the crucifying all things here below , until they become unto me a dead and deformed thing , no way meet for affectionate embraces . for these , and the like reasons , i shall first enquire into our beholding of the glory of christ in this world by faith ; and therein endeavour to lead the souls of them that believe , into the more retired walks of faith , love , and holy meditation , whereby the king is held in his gatleries . cant. 7. 5. but because there is no benefit in , nor advantage by the contemplation of this sacred truth , but what consists in an improvement of the practice of the duty declared in it , namely , the constant beholding of the glory of christ by faith : i shall for the promotion of it , premise some few advantages which we may have thereby . 1. we shall hereby be made fit and meet for heaven . every man is not so , who desires it , and hopes for it . for some are not only unworthy of it , and excluded from it by reason of sin ; but they are unmeet for it , and incapable of any advantage by it . all men indeed think themselves fit enough for glory ( what should hinder them ? ) if they could attain it . but it is because they know not what it is . men shall not be clothed with glory , as it were , whether they will or no. it is to be received in that exercise of the faculties of their souls , which such persons have no ability for . musick hath no pleasure in it , unto them that cannot hear ; nor the most beautiful colours unto them that cannot see . it would be no benefit unto a fish to take him from the bottom of the ocean , filled with cold and darkness , and to place him under the beams of the sun. for he is no way meet to receive any refreshment thereby . heaven it self would not be more advantagious unto persons not renewed by the spirit of grace in this life . hence the apostle gives thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light , col. 1. 12. indeed the beginning here , and the fulness of glory hereafter , are communicated unto believers by an almighty act of the will and grace of god. but yet he hath ordained ways and means whereby they may be made meet receptive subjects of the glory so to be communicated unto them . that this way and means is by the beholding of the glory of christ by faith , shall be fully declared in our progress . this therefore should excite us unto this duty ; for all our present glory consists in our preparation for future glory . 2. no man can by faith take a real view of this glory , but vertue will proceed from it in a transforming power , to change him into the same image . 2 cor. 3. 18. how this is done , and how we become like unto christ , by beholding his glory , shall be fully declared in our progress . 3. the constant contemplation of the glory of christ , will give rest , satisfaction , and complacency unto the souls of them who are exercised therein . our minds are apt to be filled with a multitude of perplexed thoughts , fears , cares , dangers , distresses , passions , and lusts , do make various impressions on the minds of men , filling them with disorder , darkness , and confusion . but where the soul is fixed in its thoughts and contemplations on this glorious object , it will be brought into , and kept in an holy , serene , spiritual frame . for to be spiritually minded , is life and peace . and this it doth , by taking off our hearts , from all undue regard unto all things below , in comparison of the great worth , beauty , and glory of what we are conversant withal . see phil. 3. 7 , 8 , 9 , 10 , 11. a defect herein makes many of us strangers unto an heavenly life ; and to live beneath the spiritual refreshments and satisfactions that the gospel doth tender unto us . 4. the sight of the glory of christ , is the spring and cause of our everlasting blessedness . we shall be ever with the lord , 1 thes. 4. 17. or , be with christ , which is best of all , phil. 1. 23. for there shall we behold his glory , joh. 17. 24. and by seeing him as he is , we skall be made like him , 1 joh. 3. 2. which is our everlasting blessedness . the enjoyment of god by sight , is commonly called the beatifical vision ; and it is the sole fountain of all the actings of our souls in the state of blessedness , which the old philosophers knew nothing of ; neither do we know distinctly what they are , or what is this sight of god. howbeit , this we know , that god in his immense essence is invisible unto our corporeal eyes , and will be so to eternity ; as also incomprehensible unto our minds . for nothing can perfectly comprehend that which is infinite , but what is it self infinite . wherefore the blessed and blessing sight which we shall have of god , will be always in the face of jesus christ. therein will that manifestation of the glory of god in his infinite perfections , and all their blessed operations , so 〈…〉 souls , as shall immediately fill us with peace , rest , and glory . these things we here admire , but cannot comprehend . we know not well what we say , when we speak of them : yet is there in true belivers a fore-sight , and fore-taste of this glorious condition . there enters sometimes by the word and spirit into their hearts such a sense of the uncreated glory of god , shining forth in christ , as affects and satiates their souls with ineffable joy. hence ariseth that peace of god which is above all understanding , keeping our hearts and minds through jesus christ. phil. 4. 7. christ in believers the hope of glory , gives them to taste of the first fruits of it ; yea , sometimes to bath their souls in the fountain of life , and to drink of the rivers of pleasure that are at his right hand . where any are utterly unacquainted with these things , they are carnal , yea , blind , and seeing nothing afar off . these enjoyments indeed are rare , and for the most part of short continuance . rara hora , brevis mora . but it is from our own sloth and darkness that we do not enjoy more visits of this grace ; and that the dawnings of glory do not more shine on our souls . such things as these may excite us to diligence in the duty proposed unto us . and i shall enquire . 1. what is that glory of christ , which we do , or may behold by faith ? 2. how do we behold it ? 3. wherein our doing so differs from immediate vision in heaven . and in the whole we shall endeavour an answer unto the enquiry made unto the spouse , by the daughters of jerusalem . cant. 5. 9. what is thy beloved more than another beloved , thou fairest among women ? what is thy beloved more than another beloved , that thou dost so charge us ? chap. ii. the glory of the person of christ , as the only representative of god unto the church . the glory of christ , is the glory of the person of christ. so he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. 17. 28. that glory which is mine , belongeth to me , unto my person . the person of christ may be considered two ways . 1. absolutely in it self . 2. in the susception and discharge of his office , with what ensued thereon . his glory on these distinct accounts , is distinct and different ; but all equally his own . how in both respects we may behold it by faith , is that which we enquire into . the first thing wherein we may behold the glory of the person of christ , god and man , which was given him of his father , consists in the representation of the nature of god , and of the divine person of the father , unto the church in him ; for we behold the glory of god in the face of jesus christ , 2 cor. 4. 6. otherwise we know it not , we see it not , we see nothing of it : that is the way of seeing and knowing god , declared in the scripture , as our duty and blessedness . the glory of god comprehends both the holy properties of his nature , and the counsels of his will ; and the light of the knowledge of these things , we have only in the face or person of jesus christ. whatever obscure imperfect notions we may have of them otherways , we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the illuminating , iradiating knowledge of the glory of god , which may enlighten 〈…〉 fie our hearts , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face or person of jesus christ ; for he is the image of god , 2 cor. 4. 4. the brightness of the fathers glory , and the express image of his person , heb. 1. 2. the image of the invisible god , col. 1. 16. i do here only mention these things , because i have handled them at large in my discourse of the mistery of godliness , or the person of christ ; whereunto i refer the readers for their full declaration and vindication . herein is he glorious , in that he is the great representative of the nature of god , and his will unto us , which without him would have been eternally hid from us , or been invisible unto us ; we should never have seen god at any time , here nor hereafter , joh. 1. 18. in his divine person absolutely considered , he is the essential image of god , even the father : he is in the father , and the father in him , in the unity of the same divine essence , joh. 14. 10. now he is with the father , john 1. 1. in the distinction of his person , so is he his essential image , col. 1. 15. heb. 1. 2. in his incarnation he becomes the representative image of god unto the church , 2 cor. 4. 6. without whom our understandings can make no such approach unto the divine excellencies , but that god continues to be unto us , what he is in himself , the invisible god. in the face of jesus christ , we see his glory . this is the original glory of christ given him by his father , and which by faith we may behold : he , and he alone declares , represents and makes known unto angels and men , the essential glory of the invisible god , his attributes and his will , without which , a perpetual comparative darkness would have been on the whole creation , especially that part of it here below . this is the foundation of our religion , the rock whereon the church is built , the ground of all our hopes of salvation , of life and immortality : all is resolved into this ; namely , the representation that is made of the nature and will of god , in the person and office of christ : if this fail us , we are lost for ever ; if this rock stand firm , the church is safe here , and shall be triumphant hereafter . herein then is the lord christ exceedingly glorious . those who cannot behold this glory of his by faith , namely , as he is the great divine ordinance to represent god unto us , they know him not . in their worship of him , they worship but an image of their own devising . yea , in the ignorance and neglect hereof consists the formal nature of unbelief , even that which is inevitably ruinous unto the souls of men. he that discerns not the representation of the glory of god in the person of christ unto the souls of men , is an unbeliever . such was the state of the unbelieving jews and gentiles of old ; they did not , they would not , they could not behold the glory of god in him , nor how he did represent him . that this was both the cause , and the formal nature of their unbelief , the apostle declares at large , 1 cor. 1. 21 , 22 , 23 , 24 , 25. not to see the wisdom of god , and the power of god , and consequently all the other holy properties of his nature in christ , is to be an unbeliever . the essence of faith consists in a due ascriptio of glory to god , rom. 4. 20. this we cannot attain unto without the manifestation of those divine excellencies unto us , wherein he is glorious . this is done in christ alone , so as that we may glorifie god in a saving and acceptable manner . he who discerns not the glory of divine wisdom , power , goodness , love and grace , in the person and office of christ , with the way of the salvation of sinners by him , is an unbeliever . hence the great design of the devil 〈…〉 beginning of the preaching of the gospel , was to blind the eyes of men , and fill their minds with prejudices , that they might not behold this glory of his ; so the apostle gives an account of his success in this design , 2 cor. 4. 3 , 4. if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them . by various ways and methods of deceit , to secure the reputation he had got , of being god of this world , by pretences and appearances of supernatural power and wisdom , he laboured to blind the eyes of men with prejudices against that glorious light of the gospel , which proposed the lord christ as the only image of god. this blindness , this darkness is cured in them that believe , by the mighty power of god ; for god who commanded the light to shine out of darkness , hath irradiated our hearts with the knowledge of the glory of god in the face of jesus christ , v. 6. wherein true , saving faith doth consist . under this darkness perished the unbelieving world of jews and gentiles ; and such is the present condition of all by whom the divine person of christ is denied ; for no mere creature can ever make a perfect representation of god unto us . but we must a little further enquire into this mystery . since men fell from god by sin , it is no small part of their misery and punishment , that they are covered with thick darkness and ignorance of the nature of god. they know him not , they have not seen him at any time . hence is that promise to the church in christ , isa. 60. 1 , 2. for behold the darkness shall cover the earth , and gross darkness the people : but the lord shall arise upon thee , and his glory shall be seen upon thee . the antient philosophers made great enquiries into , and obtained many notions of the divine being , its existence 〈…〉 and these notions they adorned with great elegancy of speech , to allure others unto the admiration of them . hereon they boasted themselves to be the only wise men in the world , rom. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the wise : but we must abide in the judgement of the apostles , concerning them in their enquiries : he assures us , that the world in its wisdom , that is , these wise men in it by their wisdom knew not god , 1 cor. 1. 21. and he calls the authors of their best notions atheists , or men without god in the word , ephes. 2. 12. for , 1. they had no certain guide , rule , nor light , which being attended unto , might lead them infallibly into the knowledge of the divine nature : all they had of this kind , was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings or imaginations , whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great disputers of the world ; but in them they waxed vain , and their foolish heart was darkned , rom. 1. 21. they did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feel after god , as men do in the dark , after what they cannot clearly discern , acts 17. 27. among others , cicero's book de natura deorum , gives us an exact account of the intention of the apostle in that expression . and it is at this day not want of wit , but hatred of the mysteries of our religion , which makes so many prone to forgo all supernatural revelation , and to betake themselves unto a religion declared , as they suppose , by reason , and the light of nature ; like bats and owls , who being not able to bear the light of the sun , betake themselves unto the twi-light , to the dawnings of light and darkness . 2. whatever they did attain , as unto rational notions about things invisible and incomprehensible , yet could they never deliver themselves from such principles and practises in idolatry and all manner of flagitious sins , as that they could be of any benefit 〈…〉 so effectually demonstrated by the apostle in the first chapter of the epistle to the romans , as that we need not to insist upon it . men may talk what they please of a light within them , or of the power of reason , to conduct them unto that knowledge of god , whereby they may live unto him : but if they had nothing else , if they did not boast themselves of that light , which hath its foundation and original in divine revelation alone , they would not excel them , who in the best management of their own reasonings , knew not god , but waxed vain in their imaginations . with respect unto this universal darkness , that is , ignorance of god , with horrid confusion accompanying it in the minds of men , christ is called , and is , the light of men , the light of the world , because in and by him alone this darkness is dispelled , as he is the son of righteousness . 2. this darkness in the minds of men , this ignorance of god , his nature and his will , was the original of all evil unto the world , and yet continues so to be . for , 1. hereon did satan erect his kingdom and throne , obtaining in his design until he bare himself as the god of this world , and was so esteemed by the most . he exalted himself by vertue of this darkness ( as he is the prince of darkness , ) into the place and room of god , as the object of the religious worship of men. for the things which the gentiles sacrificed , they sacrificed unto devils , and not to god , 1 cor. 10. 21. levit. 17. 7. chap. 32. 17. psal. 108. 27. gal. 3. 8. this is the territory of satan ; yea , the power and scepter of his kingdom in the minds of the children of disobedience . hereby he maintains his dominion unto this day in many and great 〈◊〉 , and with individual persons innumerable . 2. this is the spring of all wickedness and confusion among men themselves . hence arose that flood of abominations in the old world , which god took away with a flood of desolation : hence were the sins of sodom and gomorrah , which he revenged with fire from heaven . in brief : all the rage , blood , confusion , desolations , cruelties , oppressions , villanies , which the world hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt fountain of the ignorance of god. 3. of such as those described , we are the posterity and off-spring . our fore-fathers in this nation , were given up unto as brutish a service of the devil , as any nation under the sun. it is therefore an effect of infinite mercy , that the day hath dawned on us , poor gentiles , and that the day-spring from on high hath visited us . see the glory of this grace expressed , ephes. 3. 5 , 6 , 7 , 8 , 9 , 10. god might have left us to perish in the blindness and ignorance of our fore-fathers ; but of his own accord , and by his own powerful grace alone , he hath translated us out of darkness into his marvellous light . but alas ! the horrible ingratitude of men , for the glorious light of the gospel , and the abuse of it , will issue in a sore revenge . god was known under the old testament , by the revelation of his word , and the institution of his worship . this was the glory and priviledge of israel , as the psalmist declares , psal. 147. 19 , 20. he sheweth his word unto jacob , his statutes and his judgments unto israel ; he hath not dealt so with any nation , the church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , exod. 20. 21. deut. 5. 22. 1 king. 〈…〉 2. 2 chron. 6. 1. and the reason why god so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . for as he is now made known in christ , we see that he is light , and in him there is no darkness at all . 4. hitherto darkness in general covered the earth , and gross darkness the people , as unto the knowledge of god ; only there was a twilight in the church . the day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . but when the son of righteousness did arise in his strength and beauty , when the son of god appeared in the flesh , and in the discharge of his office ; god himself , as unto his being , and manner of existence in three distinct persons , with all the glorious properties of the divine nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the church , and shone into the darkness which was in the world , so as that none continued ignorant of god , but those who would not see ; see job 1. 5 , 15 , 17 , 18. 2 cor. 4. 3 , 4. herein is the lord christ glorious . and this is that which i shall now speak unto ; namely , how we may behold the glory of christ in the representation and revelation that is made of god and his glory , in his person and office , unto all that do believe . for it is not so much the declaration of the nature of the things themselves , wherein the glory of christ doth consist , as our way and duty , in the beholding of them , which at present is designed . he calls unto us , saying , behold me , look unto me , and be saved , isa. 45. 2. what is it that we see in christ ? what do we behold in him ? he asketh that question concerning his church , what will ye see in the shulamite ? whereto he answers , as it were the company of two armies , cant. 6. 13. or the two churches of the old and new testament , in order and beauty . we may enquire , what shall we , what do we see in him ? do we see him as the image of the invisible god , representing him , his nature , properties , and will unto us ? do we see him as the character , the express image of the person of the father , so as that we have no need of philip's request , lord , shew us the father , because having seen him , we have seen the father also , john 14. 9. this is our first saving view of christ , the first instance of our beholding his glory by faith . so to see him , as to see god in him , is to behold his glory ; for herein is he eternally glorious . and this is that glory whose view we ought to long for , and labour after . and if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . so david longed and prayed for it , when yet he could behold it only in types and shadows , psal. 63. 1 , 2. o god , thou art my god , early will i seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as i have seen them in the sanctuary . for there was in the sanctuary an obscure representation of the glory of god in christ. how much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? 2 cor. 3. 18. moses when he had seen the works of god , which were great and marvellous , yet found not himself satisfied therewith : wherefore after all , he prays that god would shew him his glory , exod. 33. 18. he knew that the ultimate rest , blessedness and satisfaction of the soul , is not in seeing the works of god , but the glory of god himself . therefore did he desire some immediate dawnings of it upon him in this world. i beseech thee shew me thy glory . and if we have right apprehensions of the future state of blessedness , we cannot but have the same desire of seeing more of his glory in this life . but the question is , how me may attain it ? if we are left unto our selves in this enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the immensity of the divine nature , we must come every one to the conclusion that agur makes on the like consideration ; surely i am more brutish than any man , and have not the understanding of a man ; i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fist ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell , prov. 30. 2 , 3 , 4. it is in christ alone , that we may have a clear distinct view of the glory of god and his excellencies : for him , and him alone hath he appointed the representative of himself unto us : and we shall take an account hereof in one or two especial instances . 1. infinite wisdom is one of the most glorious properties of the divine nature : it is that which is directive of all the external works of god , wherein the glory of all the other excellencies of god is manifested ; wherefore the manifestation of the whole glory of god proceeds originally from infinite wisdom . but as job speaks , where shall this wisdom be found , and what is the place of understanding ? chap. 28. 12. can we by searching , find out god ? can we find out the almighty to perfection ? chap. 11. 7. as it is in it self an essential , eternal property of the divine nature , we can have no comprehension of it : we can but adore it in that infinite distance wherein we stand from god ; but in its operations and effects it may be discerned ; for they are designed of god for its manifestation . among these the most excellent is the contrivance of the great work of the salvation of the church ; so it is celebrated by the apostle , eph. 3. 9 , 10 , 11. to make all men see what is the fellowship of the mystery , which from the beginning of the world , hath been hid in god , who created all things by jesus christ , to the intent , that now unto the principalities and powers in heavenly places might be known by the church , the manifold wisdom of god. if we have any interest in god , if we have any hopes of blessedness in beholding of his glory unto eternity , we cannot but desire a view ( such as is attainable ) of this infinite manifold wisdom of god in this life . but it is in christ alone that we can discern any thing of it ; for him hath the father chosen and sealed to represent it unto us . all the treasures of this wisdom are hid , laid up , and laid out in him : herein lies the essence and form of faith. believers by it do see the wisdom of god in christ , in his person and office : christ the wisdom of god ; unbelievers see it not , as the apostle argues , 1 cor. 1. 22 , 23 , 24. in beholding the glory of this infinite wisdom of god in christ , we behold his own glory also ; the glory given him of his father ; for this is his glory , that in and by him , and him alone the wisdom of god is manifested and represented unto us . when god appointed him as the great and only means of this end , he gave him honour and glory above the whole creation : for it is but little of divine wisdom which the works of it declare , in comparison of what is manifested in christ jesus . we no way deny or extenuate the manifestation that is made of the wisdom of god in the works of creation and providence . it is sufficient to detect the folly of atheism and and idolatry , and was designed of god unto that end . but it 's comparative insufficiency , with respect unto the rerepresentation of it in christ , as unto the ends of knowing god aright , and living unto him , the scripture doth abundantly attest . and the abuse of it was catholic , as the apostle declares , rom. 1. 20. &c. to see this wisdom clearly , is our wisdom ; and a due apprehension of it , fills the souls of believers with joy unspeakable , and full of glory . 2. we may also instance in the love of god. the apostle tells us , that god is love , 1 joh. 4. 8. divine love is not to be considered only in its effects , but in its nature and essence ; and so it is god himself ; for god is love. and a blessed revelation this is of the divine nature : it casts out envy , hatred , malice , revenge , with all their fruits , in rage , fierceness , implacability , persecution , murther , into the territories of satan . they belong not unto god in his nature or actings ; for god is love. so the same apostle tells us , that he who slew his brother , was of the wicked one , 1 joh. 3. 12. he was of the devil his father , and his works did he do . but the enquiry is as before ; how shall we have a view of this love , of god as love ? by what way or means shall we behold the glory of it ? it is hidden from all living , in god himself . the wise philosophers , who discoursed so much of the love of god , knew nothing of this , that god is love. the most of the natural notions of men about it are corrupt , and the best of them weak and imperfect . generally the thoughts of men about it , are , that he is of a facile and easie nature , one that they may make bold withal in all their occasions , as the psalmist declares , psal. 50. 21. and whereas it must be learned in its effects , operations and divine ways of its manifestation , those who know not christ , know nothing of them ; and many things in providence do interpose to hinder our view of this love ; for although that indeed god is love , yet his wrath is revealed from heaven against the ungodliness of men : as all things at this day are filled with evidences of his anger and displeasure : how then shall we know , wherein shall we behold the glory of god in this , that he is love ? the apostle declares it in the next words , ver . 9. herein was manifest the love of god towards us , because god sent his only begotten son into the world , that we might live through him . this is the only evidence given us that god is love. hereby alone is the divine nature as such made known unto us ; namely in the mission , person , and office of the son of god ; without this all is in darkness as unto the true nature and supream operation of this divine love. herein do we behold the glory of christ himself , even in this life . this glory was given him of the father : namely , that he now should declare and evidence that god is love ; and he did so , that in all things he might have the preheminence . herein we may see how excellent , how beautiful , how glorious and desirable he is , seeing in him alone we have a due representation of god as he is love , which is the most joyful sight of god that any creature can obtain . he who beholds not the glory of christ herein , is utterly ignorant of those heavenly mysteries ; he knoweth neither god nor christ ; he hath neither the father nor the son. he knows not god , because he knows not the holy properties of his nature in the principal way designed by infinite wisdom for their manifestation ; he knows not christ , because he sees not the glory of god in him . wherefore whatever notions men may have from the light of nature , or from the works of providence , that there is love in god , however they may adorn them in elegant affecting expressions : yet from them no man can know that god is love , in the revelation hereof christ hath the preeminence ; nor can any man comprehend any thing of it aright but in him . it is that which the whole light of the creation cannot discover ; for it is the spring and center of the mystery of godliness . these things are of the deep things of god , such as belong unto that wisdom of god in a mystery , which they that are carnal cannot receive , as the apostle testifies , 1 cor. 2. 14. but the meanest believer who lives in the exercise of faith , may have an understanding of them so far as is needful unto his love and obedience . the sum of the whole is this ; if you would behold the glory of christ , as the great means of your sanctification and consolation , as the only preparation for the beholding of his glory in eternal blessedness : consider what of god is made known and represented unto you in him , wherein god purposed and designed to glorifie himself in him : now this is all that may be known of god in a saving manner ; especially his wisdom , his love , his goodness , grace and mercy , whereon the life of our souls doth depend ; and the lord christ being appointed the only way and means hereof , how exceeding glorious must he be in the eyes of them that do believe ! these things being premised , i shall close this first consideration of that glory of christ which we behold by faith in this world , with some such observations , as may excite us unto the practise of this great duty , and improvement of this great priviledge ; the greatest which on this side heaven we can be made partakers of . there are some who regard not these things at all , but rather despise them . they never entertain any serious thoughts of obtaining a view of the glory of god in christ , which is to be unbelievers . they look on him as a teacher that came forth from god to reveal his will , and to teach us his worship : and so indeed he was : but this they say was the sole use of his person in religion , which is mahumetism . the manifestation of all the holy properties of the divine nature , with the representation of them unto angels above , and the church in this world , as he is the image of the invisible god , in the constitution of his person , and the discharge of his office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for pride and contempt of others were always the safest covert of ignorance ; otherwise it would seem strange , that men should openly boast of their own blindness . but these conceptions of mens minds are influenced by that unbelief of his divine person , which maketh havock of christianity at this day in the world. i speak of them , whose minds are better disposed towards heavenly things ; and unto them i say , wherefore do you love jesus christ ? for so you profess to do . wherefore do you trust in him ? wherefore do you honour him ? wherefore do you desire to be in heaven with him ? can you give a reason of this hope that is in you ? an account why you do all or any of these things ? if you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , that in him you do by faith behold that glory of god , with the holy properties of his nature , and their principal operations , in order unto your own salvation and blessedness , which otherwise would have been eternally hid from you ? hereon is he precious unto them that do believe . let us therefore , as many as are spiritual , be thus minded . let us make use of this priviledge with rejoycing , and be found in the discharge of this duty with diligence : for thus to behold the glory of christ is both our priviledge and our duty . the duties of the law were a burthen and a yoke ; but those of the gospel are priviledges and advantages . it is a promise concerning the days of the new testament , that our eyes shall see the king in his beauty , isa. 33. 17. we shall behold the glory of christ in its lustre and excellency : what is this beauty of the king of saints ? is it not , that god is in him , and he is the great representative of his glory unto us ? wherefore in the contemplation of this glory consists the principal exercise of faith : and who can declare the glory of this priviledge , that we who are born in darkness , and deserved to be cast out into utter darkness , should be translated into this marvellous light of the knowledge of the glory of god in the face of jesus christ. what are all the stained glories , the fading beauties of this world ? of all that the devil shewed our saviour from the mount ? what are they in comparison of one view of the glory of god represented in christ , and of the glory of christ as his great representative ? the most pernicious effect of unbelief under the preaching of the gospel is , that together with an influence of power from satan , it blinds the eyes of mens minds , that they should not see this glory of christ , whereon they perish eternally , 2 cor. 4. 3 , 4. but the most of those who at this day are called christians are strangers unto this duty : our lord jesus christ told the pharisees , that notwithstanding all their boasting of the knowledge of god , they had not heard his voice at any time , nor seen his shape ; that is as moses did . they had no real acquaintance with him , they had no spiritual view of his glory ; and so it is amongst our selves . notwithstanding the general profession that is of the knowledge of christ , they are but few who thus behold his glory ; and therefore few who are transformed into his image and likeness . some men speak much of the imitation of christ , and following of his example ; and it were well if we could see more of it really in effect . but no man shall ever become like unto him , by bare imitation of his actions , without that view or intuition of his glory which alone is accompanied with a transforming power to change them into the same image . the truth is , the best of us all are wofully defective in this duty , and many are discouraged from it , because a pretence of it in some hath degenerated into superstition : but we are loth at any time seriously to engage in it , and come with an unwilling kind of willingness , unto the exercise of our minds in it . thoughts of this glory of christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of weariness ; yet are they of the same nature in general with our beholding of the glory of christ in heaven , wherein there shall be no weariness or satiety unto eternity . is not the cause of it , that we are unspiritual or carnal , having our thoughts and affections wonted to give entertainment unto other things ? for this is the principal cause of our unreadiness and incapacity to exercise our minds in and about the great mysteries of the gospel . 1 cor. 3. 1 , 2 , 3. and it is so with us moreover , because we do not stir up our selves with watchfulness and diligence in continual actings of faith on this blessed object . this is that which keeps many of us at so low an ebb , as unto the powers of an heavenly life , and spiritual joys . did we abound in this duty , in this exercise of faith , our life in walking before god would be more sweet and pleasant unto us ; our spiritual light and strength would have a daily encrease ; we should more represent the glory of christ in our ways and walking , than usually we do ; and death it self would be most welcome unto us . the angels themselves desire to look into the things of the glory of christ , 1 pet. 1. 10 , 12. there is in them matter of enquiry and instruction for the most high and holy spirits in heaven . the manifold wisdom of god in them is made known unto principalities and powers in heavenly places by the church , ephes. 3. 10. and shall we neglect that which is the object of angelical diligence to enquire into ; especially considering that we are more than they concerned in it ? is christ then thus glorious in our eyes ? do we see the father in him , or by seeing of him ? do we sedulously , daily contemplate on the wisdom , love , grace , goodness , holiness , and righteousness of god , as revealing and manifesting themselves in him ? do we sufficiently consider , that the immediate vision of this glory in heaven will be our everlasting blessedness ? doth the imperfect view which we have of it here , encrease our desires after the perfect soght of it above ? with respect unto these enquiries , i shall briefly speak unto sundry sorts of men. some will say they understand not these things , nor any concernment of their own in them . if they are true , yet are they notions which they may safely be without the knowledge of ; for so far as they can discern , they have no influence on christian practice , or duties of morality . and the preaching of them doth but take off the minds of men from more necessary duties . but if the gospel be hid it is hid unto them that perish . and unto the objection i say : 1. nothing is more fully and clearly revealed in the gospel , than that unto us jesus christ is the image of the invisible god that he is the character of the person of the father , so as that in seeing him , we see the father also ; that we have the light of the knowledge of the glory of god in his face alone , as hath been proved . this is the principal fundamental mystery and truth of the gospel ; and which if it be not received , believed , owned , all other truths are useless unto our souls . to refer all the testimonies that are given hereunto , to the doctrine which he taught , in contradistinction unto his person , as acting in the discharge of his office , is antievangilical , antichristian , turning the whole gospel into a fable . 2. it is so , that the light of faith is given unto us principally to enable us to behold the glory of god in christ ; to contemplate on it , as unto all the ends of its manifestation . so is it expresly affirmed , 2 cor. 4. 6. if we have not this light , as it is communicated by the power of god unto them that do believe , ephes. 1. 17 , 18 , 19. we must be strangers unto the whole mystery of the gospel , 2 cor. 4. 3 , 4. 3. that in the beholding of the glory of god in christ , we behold his glory also . for herein is he infinitely glorious above the whole creation , in that in and by him alone the glory of the invisible god is represented unto us . herein do our souls live . this is that whereby the image of god is renewed in us , and we are made like unto the first born . 4. this is so far from being unnecessary unto christian practice , and the sanctified duties of morality , that he knows not christ , he knows not the gospel , he knows not the faith of the catholick church , who imagins that they can be performed acceptably without it . yea , this is the root whence all other christian duties do spring , and whereon they grow , whereby they are distinguished from the works of heathens . he is no christian who believes not that faith in the person of christ is the spring of all evangelical obedience ; or who knows not that this faith respects the revelation of the glory of god in him . if these things are so , as they are the most important truths of the gospel , and whose denial overthrows the foundation of faith , and is ruinous to christian religion : certainly it is our duty to live in the constant exercise of faith with respect unto this glory of christ. and we have sufficient experience of what kind of morality the ignorance of it hath produced . others there are who may be some way strangers , but are no way enemies unto this mystery , and to the practical exercise of faith therein : unto such i shall tender the ensuing directions . 1. reckon in your minds , that this beholding of the glory of christ by beholding the glory of god , and all his holy properties in him , is the greatest priviledge whereof in this life we can be made partakers . the dawning of heaven is in it , and the first fruits of glory ; for this is life eternal to know the father , and whom he hath sent christ jesus , john 17. 3. unless you value it , unless you esteem it as such a priviledge , you will not enjoy it ; and that which is not valued according unto its worth , is despised . it is not enough to think it a priviledge , an advantage ; but it is to be valued above other things according unto its greatness and excellency . destruction and death say we have heard the fame of it with our ears . job 28. 22. and if we do no more , we shall die strangers unto it : we are to cry after this knowledge , and lift up our voice for this understanding , if we design to attain it . 2. as it is a great priviledge which requires a due valuation ; so it is a great mystery which requires much spiritual wisdom to the right understanding of it , and to direct in its practise , 1 cor. 2. 4 , 5. flesh and blood will not reveal it unto us , but we must be taught of god , to apprehend it , john 1. 12 , 13. mat. 16. 16 , 17. mere unsanctified reason will never enable us unto , nor guide us in the discovery of this duty . men are not so vain as to hope for skill and understanding in the mystery of a secular art or trade , without the diligent use of those means whereby it may be attained ; and shall we suppose that we may be furnished with spiritual skill and wisdom in this sacred mystery , without diligence in the use of the means appointed of god for the attaining of it ? the principal of them is fervent prayer . pray then with moses , that god would shew you this his glory ; pray with the apostle , that the eyes of your understandings may be enlightened to behold it ; pray that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledge of him . fill your minds with spiritual thoughts and contrivances about them . slothful and lazy souls never obtain one view of this glory ; the lion in the way deters them from attempting it . being carnal , they abhor all diligence in the use of spiritual means , such as prayer and meditation on things unto them uneasie , unpleasing and difficult . unto others the way partakes of the nature of the end ; the means of obtaining a view of the glory of christ are of the same kind , of the same pleasantness , with that view it self in their proportion . 3. learn the use hereof from the actings of contrary vitious habits . when the minds of men are vehemently fixed on the pursuit of their lusts , they will be continually ruminating on the objects of them , and have a thousand contrivances about them , until their eyes become full of an adulteress and they cannot cease from sinning , as the apostle speaks . the objects of their lusts have framed and raised an image of themselves in their minds , and transformed them into their own likeness , is this the way of them who go down to the chambers of death ? do they thus frame their souls , and make them meet for destruction , until their words , gestures , actions , proclaim the frame of their minds unto all that look upon them ? and shall we be slothful and negligent in the contemplation of that glory which transforms our minds into its own likeness , so as that the eyes of our understandings shall be continually filled with it , until we see him and behold him continually , so as never to cease from the holy acts of delight in him , and love unto him ? 4. would we then behold the glory of god , as he manifesteth it in and by the holy properties of his nature , with their blessed operations and effects , without which we have nothing of the power of religion in us , whatever we pretend ; this alone is the way of it . go to the whole creation , and all things contained in it ; they can say no more , but we have heard the fame and report of these things , and what we have heard we declare ; but it is but a little portion of them that we are acquainted withal . the heavens indeed declare the glory of god , and the firmament sheweth his handy work. the invisible things of god are understood by the things that are made , even his eternal power and godhead . but comparatively , it is but little that we can hence learn of these things , as unto what we may behold of them in christ jesus . how blind herein was the best philosopher in comparison of the meanest of the apostles , yea , of him who is least in the kingdom of heaven ? but herein it is required , that we rest not in the notion of this truth , and a bare assent unto the doctrine of it . the affecting power of it upon our hearts , is that which we should aim at . wherein doth the blessedness of the saints above consist ? is it not herein , that they behold and see the glory of god in christ ? and what is the effect of it upon those blessed souls ? doth it not change them into the same image , or make them like unto christ ? doth it not fill and satiate them with joy , rest , delight , complacency and ineffable satisfaction ? do we expect , do we desire the same state of blessedness ? it is our present view of the glory of christ which is our initiation thereinto , if we are exercised in it , until we have an experience of its transforming power in our souls . these things are , it may be , of little use unto some . such as are babes in spiritual knowledge and understanding , either because they are carnal , 1 cor. 3. 1 , 2. or slothful in hearing , heb. 5. 12 , 13 , 14. are not capable of these divine mysteries . and therefore the apostle did in an especial manner declare this wisdom of god in a mystery unto them that were perfect , 1 cor. 2. 6 , 7. that is , who were more grown in spiritual knowledge , and had their senses exercised to discern good and evil. it is unto them who are exercised in the contemplation of invisible things , who delight to walk in the more retired paths of faith and love , to whom they are precious . some few inferences from the whole of what hath been declared , shall put a close to this part of our discourse . 1. the holy properties of the divine nature are not only represented unto our faith in christ as unto their own essential glory , but as they are in the exercise of their powers for the salvation of the church . in him do we behold the wisdom , goodness , love , grace , mercy and power of god acting themselves in the contrivance , constitution , and efficacious accomplishment of the great work of our redemption and salvation . this gives , as unto us , an unutterable lustre unto the native amiableness of the divine excellencies . the wisdom and love of god are in themselves infinitely glorious , infinitely amiable ; nothing can be added unto them , there can be no encrease of their essential glory . howbeit as they are eternally resident in the divine nature , and absolutely the same with it , we cannot so comprehend them , as to have an endearing satiating view of their glory : but as they are exerted in the work of the redemption and salvation of the church , as they are expressed , communicating their blessed effects unto the souls of them that do believe , which is done only in christ ; so the beams of their glory shine unto us with unspeakable refreshment and joy , 2 cor. 4. 6. hence the apostle on the consideration of the actings of the holy properties of god in this blessed work , falls into that contemplation : o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for who hath not known the mind of the lord , or who hath been his counsellor , or who hath first given unto him , and it shall be recompensed unto him again ? for of him , and through him , and to him are all things ; to whom be glory for ever , amen , rom : 11. 33 , 34 , 35 , 36. 2. in and through christ we do believe in god , 1 pet. 1. 24. this is the life of our souls . god himself in the infinite perfections of his divine nature , is the ultimate object of our faith , but he is not here the immediate object of it , but the divine way and means of the manifestation of himself and them unto us , are so . through christ we believe in god. by our belief in him , we come to place our faith ultimately in god himself ; and this we can no otherwise do , but by beholding the glory of god in him , as hath been declared . 3. this is the only way whereby we may attain the saving , sanctifying knowledge of god ; without this , every beam of divine light that shines on us , or gleans from without ( as the light shineth into darkness when the darkness comprehendeth it not , joh. 1. 5. ) every spark that ariseth from the remainders of the light of nature within , do rather amaze the minds of men , than lead them into the saving knowledge of god. so a glance of light in a dark night giving a transient view of various objects , and passing away , doth rather amaze , than direct a traveller , and leave him more exposed unto wandring than before . such were all those notions of the divine being and its excellencies , which those who boasted themselves to be wise among the heathen embraced and improved . they did but fluctuate in their minds , they did not transform them into the image and likeness of god , as the saving knowledge of him doth , col. 3. 10. so the apostle expresseth this truth ; where is the wise ? where is the scribe ? where is the disputer of this world ? hath not god made foolish the wisdom of this world ? for after that in the wisdom of god , the world by wisdom knew not god , it pleased god by the foolishness of preaching to save them that believe . for the jews require a sign , and the gentiles seek after wisdom ; but we preach christ crucified , unto the jews a stumbling-block , and unto the greeks foolishness ; but unto them that are called both jews and greeks , christ the power of god , and the wisdom of god , 1 cor , 1. 20 , 21 , 22 , 23 , 24. after it was evident unto all , that the world , the wise , the studious , the contemplative part of it , in the wisdom of god , disposing them into that condition , wherein they were left unto themselves , in their own wisdom , their natural light and reason did not , could not come to the saving knowledge of god , but were puffed up into a contempt of the only way of the revelation of himself , as weakness and folly ; it pleased god then to manifest all their wisdom to be folly ; and to establish the only means of the knowledge of himself in christ jesus . chap. iii. the glory of christ in the mysterious constitution of his person . the second thing wherein we may behold the glory of christ given him of his father , is in the mysterious constitution of his person , as he is god and man in one and the same person . there are in him , in his one single , individual person , two distinct natures ; the one eternal , infinite , immense , almighty , the form and essence of god ; the other having a beginning in time , finite , limited , confined unto a certain place , which is our nature , which he took on him when he was made flesh , and dwelt among us . the declaration of the nature of this glory , is a part of my discourse of the person of christ , whereunto i refer the reader : my present design is of another nature . this is that glory whose beams are so illustrious , as that the blind world cannot bear the light and beauty of them . multitudes begin openly to deny this incarnation of the son of god , this personal union of god and man in their distinct natures . they deny that there is either glory or truth in it ; and it will ere long appear , it begins already to evidence it self what greater multitudes there are , who yet do not , who yet dare not openly reject the doctrine of it , who in truth believe it not , nor see any glory in it . howbeit this glory , is the glory of our religion , the glory of the church , the sole rock whereon it is built , the only spring of present grace , and future glory . this is that glory which the angels themselves desire to behold , the mystery whereof they bow down to look into , 1 pet. 1. 12. so was their desire represented by the cherubims in the most holy place of the tabernacle ; for they were a shadow of the ministry of angels in the church . the ark and mercy seat were a type of christ in the discharge of his office ; and these cherubims were made standing over them , as being in heaven above ; but earnestly looking down upon them in a posture of reverence and adoration . so they did of old , and in their present contemplation of it consists no small part of their eternal blessedness . hereon depends the ruine of satan and his kingdom . his sin , so far as we can conceive , consisted of two parts ( 1. ) his pride against the person of the son of god , by whom he was created . for by him were all things created that are ( or were when first created ) in heaven , whether they be thrones or dominions , or principalities or powers , col. 1. 16. against him he lifted up himself , which was the beginning of his transgression . ( 2. ) envy against mankind made in the image of god , of the son of god the first-born . this compleated his sin ; nothing was now left whereon to act his pride and malice . unto his eternal confusion and ruine god in infinite wisdom unites both the natures he had sinned against , in the one person of the son , who was the first object of his pride and malice . hereby his destruction is attended with everlasting shame in the discovery of his folly , wherein he would have contended with infinite wisdom , as well as misery , by the powers of the two natures united in one person . here lies the foundation of the church . the foundation of the whole old creation was laid in an act of absolute soveraign power . hereby god hanged the earth upon nothing . but the foundation of the church is on this mysterious immoveable rock ; thou art christ , the son of the living god ; on the most intimate conjunction of the two natures , the divine and humane , in themselves infinitely distant , in the same person . we may name one place wherein it is gloriously represented unto us , isa. 9. 6. for unto us a child is born , unto us a son is given , and the government shall be on his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace . here must the whole church fall down and worship the author of this wonderful contrivance , and captivating their understandings unto the obedience of faith , humbly adore what they cannot comprehend . this was obscurly represented unto the church of old , exo. 3. 2 , 3 , 4 , 5 , 6. and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush , and he looked , and behold the bush burned with fire , and the bush was not consumed . and moses said , i will now turn aside , and see this great sight , why the bush is not burnt . and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , and said , moses , moses ; and he said , here am i. and he said , draw not nigh hither , put of thy shooes from off thy feet , for the place whereon thou standest is holy ground . moreover he said , i am the god of thy fathers , the god of abraham , &c. this fire was a type or declaration of the presence of god in the person of the son. for with respect unto the father he is called an angel , the angel of the covenant ; but absolutely in himself , he was jehovah , the god of abraham , &c. and of his presence the fire was a proper representation . for in his nature , he is as a consuming fire ; and his present work was the delivery of the church out of a fiery tryal . this fire placed it self in a bush , where it burned , but the bush was not consumed . and although the continuance of the fire in the bush , was but for a short season , a present appearance ; yet thence was god said to dwell in the bush ; the good will of him that dwelt in the bush , deut. 33. 16. and this is so spoken , because the being of the fire in the bush for a season , was a type of him in whom the fulness of the godhead dwelt bodily , and that for ever , col. 2. 9. of him who was made flesh and dwelt among us , joh. 1. 14. the eternal fire of the divine nature dwells in the bush of our frail nature , yet is not consumed thereby . god thus dwells in this bush , with all his good will towards sinners . moses looked on this sight as a marvellous and wondrous thing . and if it were so in the type , what is it in the truth , substance and reality of it ? and by direction given unto him , to put off his shooes , we are taught to cast away all fleshly imaginations and carnal affections , that by pure acts of faith , we may behold this glory , the glory of the only begotten of the father . i design not here to insist on the explication , or confirmation of this glorious truth concerning the constitution of the person of christ in and by his incarnation . what i can comprehend , what i do believe concerning it , i have fully declared in a large peculiar treatise . here i take the truth it self as known , or as it may be thence learned . my present business is only to stir up the minds of believers unto a due contemplation of the glory of christ in the sacred mysterious constitution of his person , as god and man in one . so much as we abide herein , so much do we live by the faith of the son of god ; and god can by a spirit of wisdom and revelation open the eyes of our understandings , that we may behold this glory unto our ineffable consolation and joy. and unto the diligent discharge of our duty herein , i shall offer the ensuing directions . 1. let us get it fixed on our souls , and in our minds , that this glory of christ in the divine constitution of his person , is the best , the most noble , useful , beneficial object , that we can be conversant about in our thoughts , or or cleave unto in our affections . what are all other things in comparison of the knowledge of christ ? in the judgment of the great apostle , they are but loss and dung , phil. 3. 8 , 9 , 10. so they were to him , and if they are not so to us , we are carnal . what is the world , and what are the things thereof which most men spend their thoughts about , and fix their affections on ? the psalmist gives his judgment about them , in comparison of a view of this glory of christ , psal. 4. 6. many say , who will shew us any good ? who will give and help us to attain so much in and of this world , as will give rest and satisfaction unto our minds ? that is the good-enquired after . but , saith he , lord lift up the light of thy countenance upon us . the light of the glory of god in the face of christ jesus , is that satisfactory good alone , which i desire and seek after . the scripture reproacheth the vanity and folly of the minds of men , in that they spend their money for that which is not bread , and their labour for that which profiteth not . they ingage the vigor of their spirits about perishing things , when they have durable substance and riches proposed unto them . how do men for the most part exercise their minds ? what are they conversant about in their thoughts ? some by them make provision for the flesh , to fulfil it in the lusts thereof , as rom. 13. 14. they search about continually in their thoughts for objects suited unto their lusts and carnal affections , coyning , framing and stamping of them in their imaginations . they fix their eyes with delight on toads and serpents , with all noisome filthy objects ; refusing in the mean time , to behold the beauty and glory of the light of the sun. so is it with all that spend their thoughts about the objects of their sinful pleasures , refusing to look up after one view of this glory of christ. some keep their thoughts in continual exercise about the things of this world , as unto the advantages and emoluments which they expect from them . hereby are they transformed into the image of the world , becoming earthly , carnal and vain . is it because there is no god in israel that these applications are made unto the idol of ekron ? that there is no glory , no desirableness in christ for men to enquire after , and fix their minds upon ? oh the blindness , the darkness , the folly of poor sinners ? whom do they despise , and for what ? some of more refined parts and notional minds , do arise unto a sedulous meditation on the works of creation and providence . hence many excellent discourses on that subject , adorned with eloquence , are published among us . and a work this is worthy of our nature , and suited unto our rational capacities ; yea , the first end of our natural endowment with them . but in all these things there is no glory in comparison of what is proposed unto us in the mysterious constitution of the person of christ. the sun hath no glory , the moon and stars no beauty , the order and influence of the heavenly bodies , have no excellency in comparison of it . this is that which the psalmist designs to declare , psal. 8. o lord our lord , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . when i consider thy heavens , the work of thy fingers , the moon and the stars which thou hast ordained ; what is man that thou are mindful of him , and the son of man that thou visitest him ? for thou hast made him a little lower than the angels , and hast crowned him with glory and honor ; thou hast made him to have dominion over the work of thy hands , thou hast put all things under his feet . he is engaged in a contemplation of the glory of god in his works ; and he concludes that the fabrick of heaven , with the moon and stars therein ( for it was his meditation by night , when he beheld them ) was exceeding glorious , and greatly to be admired . this casts his thoughts on the poor , weak , infirm nature of man , which seems as nothing in comparison of those glories above : but immediately hereon falls into an admiration of the wisdom , goodness , and love of god , exalting that nature incomparably above all the works of creation in the person of jesus christ , as the apostle expounds this place , heb. 2. 5 , 6. this therefore is the highest , the best , the most useful object of our thoughts and affections . he who hath had a real view of this glory , though he know himself to be a poor , sinful , dying worm of the earth , yet would he not be an angel in heaven , if thereby he should loose the sight of it ; for this is the center wherein all the lines of the manifestation of the divine glory do meet and rest . look unto the things of this world , wives , children , possessions , estates , power , friends , and honor ; how amiable are they ! how desirable unto the thoughts of the most of men ! but he who hath obtained a view of the glory of christ , will in the midst of them all say , whom have i in heaven but thee ? there is none on earth that i desire besides thee , psal. 73. 25. for who in the heavens can be compared unto the lord ? who among the sons of the mighty , can be compared unto the lord ? psal. 89. 6. he himself out of his infinite love and ineffable condescention , upon the sight and view of his church , and his own graces in her , wherewith she is adorned , doth say ; thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eves , with one chain of thy neck , cant. 4. 8. how much more ought a believing soul , upon a view of the glory of christ , in whom it pleased the father , that all fulness should dwell , to say , thou hast ravished my heart , taken it away from me , o thou whom my soul loveth ; one glance of thy glorious beauty upon me , hath quite overcome me , hath left no heart in me , unto things here below ? if it be not thus with us frequently , if we value not this object of our minds and affections , if we are not diligent in looking up unto him , to behold his glory , it is because we are carnal , and not in any good measure partakers of the promise , that our eyes shall see the king in his beauty . 2. our second direction unto the same end is ; that we diligently study the scripture , and the revelations that are made of this glory of christ therein . to behold it , is not a work of fancy or imagination . it is not conversing with an image framed by the art of men without , or that of our own fancy within ; but of faith exercised on divine revelations . this direction he gives us himself . joh 5. 39. search the scriptures , for they are they that testifie of me . the way whereby this is done , is fully set before us in the example of the holy prophets under the old testament , 1 pet. 1. 11 , 12 , 13. this principle is always to be retained in our minds in reading of the scripture , namely , that the revelation and doctrine of the person of christ and his office , is the foundation whereon all other instructions of the prophets and apostles for the edification of the church are built , and wherein to they are resolved , as is declared , ephes. 2. 20 , 21 , 22. so our lord jesus christ himself at large makes it manifest , luk. 24. 26 , 27 , 45 , 46. lay aside the consideration hereof , and the scriptures are no such thing as they pretend unto ; namely , a revelation of the glory of god in the salvation of the church ; nor are those of the old testament so at this day unto the jews , who own not this principle , 2 cor. 3. 13 , 14 , 15 , 16. there are therefore such revelations of the person and glory of christ treasured up in the scripture , from the beginning unto the end of it , as may exercise the faith and contemplation of believers in this world ; and shall never , during this life , be fully discovered or understood ; and in divine meditations of these revelations , doth much of the life of faith consist . there are three ways whereby the glory of christ is represented unto us in the scripture . first , by direct descriptions of his glorious person and incarnation . see among other places , gen. 3. 15. psal. 2. 7 , 8 , 9. psal. 45. 2 , 3 , 4 , 5 , 6. psal. 68. 17 , 18. psal. 110. isa. 6. 1 , 2 , 3 , 4. chap. 9. 6. zech. 2. 8. joh. 1. 1 , 2 , 3. phil. 2. 6 , 7 , 8. heb. 1. 1 , 2 , 3. chap. 2. 14 , 15 , 16. rev. 1. 17 , 18. secondly , by prophecies , promises and express instructions concerning him , all leading unto the contemplation of his glory , which are innumerable . thirdly , by the sacred institutions of divine worship under the old testament : for the end of them all was to represent unto the church the glory of christ in the discharge of his office , as we shall see afterwards . we may take notice of an instance in one kind under the old testament , and of one and another under the new. his personal appearances under the old testament , carried in them a demonstration of his glory : such was that in the vision which isaiah had , when he saw his glory , and spake of him , chap. 6. 1 , 2. i saw the lord sitting upon a throne , high and lifted up , and his train filled the temple . about it stood the seraphims , &c. it was a representation of the glory of the divine presence of christ filling his humane nature , the temple of his body , with a train of all glorious graces . and if this typical representation of it was so glorious , as that the seraphims were not able stedfastly to behold it , but covered their faces upon its appearance , v. 2. how exceeding glorious is it in it self , as it is openly revealed in the gospel ! of the same nature are the immediate testimonies given unto him from heaven in the new testament : so the apostle tells us , he received from god the father , honor , and glory , when there came such a voice unto him from the excellent glory , this is my beloved son in whom i am well pleased , 2 pet. 1. 17. the apostle intends the time of his transfiguration in the mount , for so he adds , ver. 18. and this voice which came from heaven , we heard who were with him in the holy mount. howbeit , at sundry other times he had the same testimony , or to the same purpose , from god , even the father in heaven . herein god gave him honor and glory , which all those that believe in him should behold and admire ; not only those who heard this testimony with their bodily ears , but all unto whom it is testified in the scripture , are obliged to look after , and contemplate on the glory of christ , as thus revealed and proposed . from the throne of his excellency by audible voices , by visible signs , by the opening of the heavens above , by the descent of the holy spirit upon him , god testified unto him as his eternal son , and gave him therein honor and glory . the thoughts of this divine testimony , and the glory of christ therein , hath often filled the hearts of some with joy and delight . this therefore in reading and studying the holy scripture , we ought with all diligence to search and attend unto , as did the prophets of old , 1. pet. 11. 12. if we intend by them to be made wise unto salvation . we should herein be as the merchant-man that seeks for pearls ; he seeks for all sorts of them , but when he hath found one of great price , he parts with all to make it his own , mat. 13. 45 , 46. the scripture is the field , the place , the mine where we search and dig for pearls ; see prov. 2. 1 , 2 , 3 , 4 , 5. every sacred truth that is made effectual unto the good of our souls , is a pearl whereby we are enriched ; but when we meet with , when we fall upon this pearl of price , the glory of christ ; this is that which the soul of a believer cleaves unto with joy . then do we find food for our souls in the word of truth , then do we taste how gracious the lord is therein , then is the scripture full of refreshment unto us , as a spring of living water , when we are taken into blessed views of the glory of christ therein . and we are in the best frame of duty , when the principal motive in our minds to contend earnestly for retaining the possession of the scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only glass wherein we may behold the glory of christ. this is the glory of the scripture , that it is the great , yea , the only outward means of representing unto us the glory of christ ; and he is the sun in the firmament of it , which only hath light in it self , and communicates it unto all other things besides . 3. another direction unto this same end , is , that having attained the light of the knowledge of the glory of christ from the scripture , or by the dispensation of the truth in the preaching of the gospel , we would esteem it our duty frequently to meditate thereon . want hereof is that fundamental mistake which keeps many among us so low in their grace , so regardless of their priviledges . they hear of these things , they assent unto their truth , atleast they do not gainsay them : but they never solemnly meditate upon them . this they esteem a work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as fanatacism . for it is that which no considerations can ingage a carnal mind to delight in . the mind must be spiritual and holy , freed from earthly affections and encumbrances , raised above things here below , that can in a due manner meditate on the glory of christ. therefore are the most strangers unto this duty , because they will not be at the trouble and charge of that mortification of earthly affections , that extirpation of sensual inclinations , that retirement from the occasions of life , which are required there unto . see the treatise of spiritual-mindedness . it is to be feared that there are some who profess religion with an appearance of strictness , who never separate themselves from all other occasions to meditate on christ and his glory . and yet with a strange inconsistency of apprehensions , they will profess that they desire nothing more , than to behold his glory in heaven for ever . but it is evident even in the light of reason , that these things are irreconcilable . it is impossible that he who never meditates with delight on the glory of christ here in this world , who labors not to behold it by faith as it is revealed in the scripture , should ever have any real gracious desire to behold it in heaven . they may love and desire the fruition of their own imaginations , they cannot do so of the glory of christ whereof they are ignorant , and wherewith they are unacquainted . it is therefore to be lamented that men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither heart nor inclinations , nor leasure to meditate on this glorious object . what is the faith and love which such men profess ? how will they find themselves deceived in the issue ? 4. let your occasional thoughts of christ be many , and multiplied every day , he is not far from us ; we may make a speedy address unto him at any time : so the apostle informs us , rom. 10. 6 , 7 , 8. say not in thine heart who shall ascend into heaven ( that is to bring christ down from above ) or who shall descend into the deep ; that is , to bring up christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . the things that christ did , were done at a distance from us , and they are long since past . but saith the apostle , the word of the gospel wherein these things are revealed , and whereby an application is made of them unto our souls , is nigh unto us , even in our hearts ; that is , if we are true believers , and have mixed the word with faith : and so it exhibiteth christ and all the benefits of his mediation unto us . if therefore this word is in our hearts , christ is nigh unto us . if we turn at any time into our selves to converse with the word that abideth in us , there we shall find him ready to receive us into communion with himself , that is , in the light of the knowledge of christ which we have by the word , we may have sudden occasional thoughts of him continually ; and where our minds and affections are so filled with other things , that we are not ready for converse with him who is thus nigh unto us by the word , we are spiritually indisposed . so to manifest how nigh he is unto us , it is said that he stands at the door and knocks , rev. 3. 20. in the continual tender that he makes of himself and his grace unto our souls . for he is always accompanied with the glorious train of his graces , and if they are not received , he himself is not so . it is to no purpose to boast of christ , if we have not an evidence of his graces in our hearts and lives . but unto whom he is the hope of future glory , unto them he is the life of present grace . sometimes it may be , that he is withdrawn from us , so as that we cannot hear his voice , nor behold his countenance , nor obtain any sence of his love , though we seek him with diligence . in this state all our thoughts and meditations concerning him will be barren and fruitless , bringing in no spiritual refreshment into our souls . and if we learn to be content with such lifeless , in affecting thoughts of him , as bring in no experience of his love , nor give us a real view of the glory of his person , we shall wither away as unto all the power of religion . what is our duty in this case , is so fully expressed by the spouse in the canticles , as represents it plainly unto the minds of believers , who have any experience of these things , chap. 3. 1 , 2 , 3 , 4 , 5. by night on my bed i sought him whom my soul loveth : i sought him , but i found him not . i will rise now , and go about the city in the streets , and in the broad ways , i will seek him whom my soul loveth : i sought him , but i found him not . the watch-men that go about the city found me , to whom i said , saw ye him whom my soul loveth ? it was but a little i passed from them , but i found him whom my soul loveth : i held him , and would not let him go . the like account she gives of her self , and of her behaviour on the like occasion , chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. this is the substance of what by this example we are instructed unto . the lord christ is pleased sometimes to withdraw himself from the spiritual experience of believers ; as unto any refreshing sense of his love , or the fresh communications of consolatory graces . those who never had experience of any such thing , who never had any refreshing communion with him , cannot be sensible of his absence , they never were so of his presence . but those whom he hath visited , to whom he hath given of his loves , with whom he hath made his abode , whom he hath refreshed , relieved and comforted , in whom he hath lived in the power of his grace , they know what it is to be forsaken by him , though but for a moment . and their trouble is increased , when they seek him with diligence in the wonted ways of obtaining his presence , and cannot find him . our duty in this case is , to presevere in our enquiries after him in prayer , meditation , mourning , reading , and hearing of the word , in all ordinances of divine worship , private and publick , in diligent obedience , until we find him , or he return unto us , as in former days . it were well if all churches and possessors now would manifest the same diligence herein , as did the church of old in this example . many of them , if they are not hardened by the deceitfulness of sin , cannot but be sensible that the lord christ is variously withdrawn from them , if ever they had experience of the power of his presence : yet are the generality of them far from the frame of heart here described in the spouse ; for they are slothful , careless , negligent , and stir not up themselves to enquire after him , or his return unto their souls . so was it with laodicea of old , so was it with sardis , and so it is to be feared that it is with many at present . but to return . generally christ is nigh unto believers , and of a ready access ; and the principal actings of the life of faith , consists in the frequency of our thoughts concerning him ; for hereby christ liveth in us , as he is said to do , gal. 2. 20. this we cannot do , unless we have frequent thoughts of him , and converse with him . it is often said among men , that one lives in another ; this cannot be but where the affections of one are so ingaged unto another , that night and day he thinks of him , and is thereby as it were present with him . so ought it to be between christ and believers . he dwells in them by faith ; but the actings of this life in them ( as where-ever life is , it will be in act and exercise ) are proportionable unto their thoughts of him , and delight in him . if therefore we would behold the glory of christ , the present direction is , that on all occasions , and frequently when there are no occasions for it by the performance of other duties , we would abound in thoughts of him and his glory . i intend not at present fixed and stated meditations , which were spoken unto before ; but such thoughts as are more transient , according as our opportunities are . and a great rebuke it ought to be unto us , when christ hath at any time in a day been long out of our minds . the spouse affirms , that ere she was aware , her soul made her as the chariots of amminadeb , cant. 7. 12. it so fell out , that when she had no thoughts , no design or purpose for attendance or communion with christ , that she was surprised into a readiness and willingness unto it . so will it be with them that love him in sincerity . their own souls , without previous designs or outward occasions , will frequently engage them in holy thoughts of him , which is the most eminent character of a truly spiritual christian. 4. the next direction is , that all our thoughts concerning christ and his glory , should be accompanied with admiration , adoration , and thanksgiving . for this is such an object of our thoughts and affections , as in this life we can never fully comprehend ; an ocean whose depths we cannot look into . if we are spiritually renewed , all the faculties of our souls are enabled by grace to exert their respective powers towards this glorious object . this must be done in various duties , by the exercise of various graces , as they are to be acted by the distinct powers of the faculties of our minds . this is that which is intended , where we are commanded to love the lord with all our souls , with all our minds , with all our strength . all the distinct powers of our souls , are to be acted by distinct graces and duties , in cleaving unto god by love. in heaven , when we are come to our center , that state of rest and blessedness which our nature is ultimately capable of , nothing but one infinite invariable object of our minds and affections received by vision , can render that state uninterrupted and unchangeable . but whilst we are here , we know , or see but in part , and we must also act our faith and love , on parts of that glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . wherefore we must act various graces in great variety about it ; some at one time , some at another , according unto the powers of all our renewed faculties . of this sort are those mentioned of adoration , admiration , and thanksgiving ; which are those acts of our minds wherein all others do issue , when the object is incomprehensible . for unto them we are enabled by grace . one end of his illustrious coming unto the judgment of the last day is , that he may be admired in all them that believe , 2 thes. 1. 11. even believers themselves shall be filled with an overwhelming admiration upon his glorious appearance . or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty works of his grace and power in their redemption , sanctification , resurrection , and glory , it is to the same purpose , he comes to be admired . and according to the prospect which we have of that glory , ought our admiration to be . and this admiration will issue in adoration and thanksgiving ; whereof we have an eminent instance and example in the whole church of the redeemed , rev. 5. 9 , 10 , 11 , 12 , 13 , 14. they sang a new song , saying , worthy art thou to receive the book , and to open the seals thereof : for thou wast slain , and hast bought us unto god by thy blood , out of every tribe , and tongue , and people , and nation , and hast made us kings and priests unto god , and we shall reign upon the earth . and i saw and heard the voice of many angels round about the throne , and of the living creatures , and of the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voice , worthy is the lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and every creature that is in heaven , and in the earth , and under the earth , and that are in the sea , and all things in them heard i saying , blessing , and honour , and power , and glory , be unto him that sits on the throne , and unto the lamb for ever and ever . the design of this discourse is no more , but that when by faith we have attained a view of the glory of christ , in our contemplations on his person , we should not pass it over as a notion of truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our hearts with it , as that wherein our own principal interest doth lie ; wherein it will be effectual unto the transformation of our souls into his image . but some it may be will say , at least i fear some may truly say , that these things do not belong unto them , they do not find that ever they had any benefit by them : they hope to be saved as well as others by the mediation of christ ; but as unto this beholding of his glory by constant meditation and actings of faith therein , they know nothing of it , nor are concerned in it . the doctrine which they are taught out of the scripture concerning the person of christ , they give their assent unto ; but his glory they hope they shall see in another world , here they never yet enquired after it . so it will be . it is well if these things be not only neglected , because the minds of men are carnal , and cannot discern spiritual things ; but also despised , because they have an enmity unto them . it is not for all to walk in these retired paths . not for them who are negligent and slothful , whose minds are earthly and carnal . nor can they herein sit at the feet of christ with mary , when she chose the better part , who like martha , are cumbred about many things here in this world. those whose principal design is to add unto their present enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their thoughts do perish , because not accomplished ) will never understand these things . much less will they do so , whose work it is to make provision for the flesh to fulfil it in the lusts thereof . they must make it their design to be heavenly minded , who will find a relish in these things . those who are strangers unto holy meditation in general , will be strangers unto this mystery in a peculiar manner . some men can think of the world , of their relations , and the manifold occasions of life ; but as unto the things that are above and within the vail , they are not concerned in them . with some it is otherwise . they profess their desire to behold the glory of christ by faith ; but they find it , as they complain , too high and difficult for them . they are at a loss in their minds , and even overwhelmed , when they begin to view his glory . they are like the disciples , who saw him in his transfiguration ; they were filled with amazement , and knew not what to say , or said they knew not what . and i do acknowledge , that the weakness of our minds in the comprehension of this eternal glory of christ , and their instability in meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing consideration of our present state and condition . and i shall say no more unto this case but this alone : when faith can no longer hold open the eyes of our understandings unto the beholding of the son of righteousness shining in his beauty , nor exercise orderly thoughts about this incomprehensible object , it will betake it self unto that holy admiration which we have spoken unto ; and therein it will put it self forth in pure acts of love and complacency . chap. iv. the glory of christ in his susception of the office of a mediator . first in his condescention . the things whereof we have thus far discoursed , relating immediately unto the person of christ in it self , may seem to have somewhat of difficulty in them , unto such whose minds are not duly exercised in the contemplation of heavenly things . unto others they are evident in their own experience , and instructive unto them that are willing to learn. that which remains will be yet more plain unto the understanding and capacity of the meanest believer . and this is the glory of christ in his office of mediator , and the discharge thereof . in our beholding of the glory of christ herein , doth the exercise of faith in this life principally consist ; so the apostle declares it , phil. 3. 8 , 9 , 10 , 11 , 12. yea doubtless , and i count all things loss for the excellency of the knowledge of christ jesus my lord. — to know him , and the power of his resurrection , and the fellowship of his sufferings , and to be made conformable unto his death . this therefore we must treat of somewhat more at large . there is one god , saith the apostle , and one mediator between god and man , the man christ jesus . 1 tim. 2. 5. in that great difference between god and man occasioned by our sin and apostacy from him , which of it self could issue in nothing but the utter ruine of the whole race of mankind , there was none in heaven or earth in their original nature and operations , who was meet or able to make up a righteous peace between them . yet must this be done by a mediator , or cease for ever . this mediator could not be god himself absolutely considered ; for a mediator is not of one , but god is one ; gal. 3. 20. whatever god might do herein in a way of sovereign grace , yet he could not do it in the way of mediation , which yet was necessary unto his own glory , as we have at large discoursed elsewhere . and as for creatures , there was none in heaven or earth that was meet to undertake this office. for if one man sin against another , the judge shall judge herein ; but if a man sin against the lord , who shall entreat for him ? 1 sam. 2. 25. there is not any days man betwixt us to lay his hand upon us both , job 9. 33. in this state of things the lord christ as the son of god said , lo i come to do thy will , o god ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and lo i come to do thy will , heb. 10. 5 , 6 , 7 , 8 , 9. by the assumption of our nature into union with himself , in his one divine person he became every way meet for the discharge of this office , and undertakes it accordingly . that which we enquire after at present , is the glory of christ herein , and how we may behold that glory . and there are three things wherein we may take a prospect of it . 1. in his susception of this office. 2. in his discharge of it . 3. in the event and consequence thereof or what ensued thereon . in the susception of this office we may behold the glory of christ. ( 1. ) in his condescention . ( 2. ) in his love. 1. we may behold his glory in his infinite condescention to take this office on him , and our nature to be his own unto that end . it did not befall him by lot or chance ; it was not imposed on him against his will ; it belonged not unto him by any necessity of nature or condition , he stood not in need of it ; it was no addition unto him ; but of his own mind and accord he graciously condescended unto the susception and discharge of it . so the apostle expresseth it , phil. 2. 5 , 6 , 7 , 8. let this mind be in you which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took on himself the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. it was the mind that was in jesus christ , which is proposed unto our consideration and imitation . what he was enclined and disposed unto from himself and his own mind alone . and that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exinanition or self-emptiness ; he emptied himself . this the ancient church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his condescention , an act of which kind in god is called the humbling of himself , psal. 113. 6. wherefore the susception of our nature for the discharge of the office of mediation therein , was an infinite condescention in the son of god , wherein he is exceedingly glorious in the eyes of believers . and i shall do these three things . ( 1. ) shew in general the greatness of this condescention . ( 2. ) declare the especial nature of it . and ( 3. ) take what view we are able of the glory of christ therein , 1. such is the transcendent excellency of the divine nature , that it is said of god , that he dwelleth on high , and humbleth himself to behold the things that are in heaven , and in the earth , psal. 113. 5 , 6. he condescends from the prerogative of his excellency , to behold , to look upon , to take notice of the most glorious things in heaven above , and the greatest things in the earth below . all his respect unto the creatures , the most glorious of them , is an act of infinite condescention . and it is so on two accounts . 1. because of the infinite distance that is between his essence , nature , or being , and that of the creatures . hence all nations before him , are as the drop of a bucket , and are counted as the small dust of the ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . all being is essentially in him , and in comparison thereunto , all other things are as nothing . and there are no measures , there is no proportion between infinite being and nothing ; nothing that should induce a regard from the one unto the other . wherefore the infinite , essential greatness of the nature of god , with its infinite distance , from the nature of all creatures thereby , causeth all his dealings with them to be in the way of condescention or humbling himself . so it is expressed , isa. 57. 15. thus saith the high and lofty one who inhabiteth eternity , i dwell in the high and holy place , with him also who is of a concrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . he is so the high and lofty one and so inhabiteth eternity , or existeth in his own eternal being , that it is an act of mere grace in him , to take notice of things below ; and therefore he doth i● in an especial manner of those whom the world doth most despise . 2. it ariseth from his infinite self-sufficiency unto all the acts and ends of his own eternal blessedness . what we have a regard unto , what we respect and desire , it is that it may add unto our satisfaction . so it is , so it must be with every creature ; no creature is self-sufficient unto its own blessedness . the humane nature of christ himself in heaven is not so ; it lives in god , and god in it , in a full dependance on god , and in receiving blessed and glorious communications from him . no rational creature , angel or man , can do , think , act any thing , but it is all to add to their perfection and satisfaction , they are not self-sufficient . god alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all life and breath , and althings , act. 17. 25. the whole creation in all its excellency cannot contribute one mite unto the satisfaction or blessedness of god. he hath it all in infinite perfection from himself and his own nature ; our goodness extends not unto him ; a man cannot profit god , as he may profit his neighbour . if thou sinnest , what dost thou against him ? and if thy transgressions are multiplied , what dost thou unto him ? ( god loseth nothing of his own self-sufficiency and blessedness therein , by all this ) and if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? job 35. 6 , 7 , 8. and from hence also it follows that all gods concernment in the creation , is by an act of condescention . how glorious then is the condescention of the son of god in his susception , of the office of mediation ? for if such be the perfection of the divine nature , and its distance so absolutely infinite from the whole creation , and if such be his self-sufficiency unto his own eternal blessedness , as that nothing can be taken from him , nothing added unto him , so that every regard in him unto any of the creatures , is an act of self-humiliation and condescention from the prerogative of his being and state ; what heart can conceive , what tongue can express the glory of that condescention in the son of god , whereby he took our nature upon him , took it to be his own , in order unto a discharge of the office of mediation on our behalf ? but that we may the better behold the glory of christ herein , we may briefly consider the especial nature of this condescention , and wherein it doth consist . but whereas not only the denial , but misapprehensions hereof have pestered the church of god in all ages , we must in the first place reject them , and then declare the truth . 1. this condescention of the son of god did not consist in a laying aside , or parting with , or separation from the divine nature , so as that he should cease to be god , by being man. the foundation of it lay in this , that he was in the form of god , and counted it not robbery to be equal with god , phil. 2. v. 6. that is , being really and essentially god in his divine nature , he professed himself therein to be equal with god or the person of the father . he was in the form of god , that is , he was god , participant of the divine nature , for god hath no form but that of his essence and being ; and hence he was equal with god , in authority , dignity and power . because he was in the form of god , he must be equal with god , for there is order in the divine persons , but no inequality in the divine being . so the jews understood him , that when he said , god was his father , he made himself equal with god. for in his so saying , he ascribed unto himself equal power with the father , as unto all divine operations , my father , saith he , worketh hitherto , and i work , joh. 5. 17 , 18. and they by whom his divine nature is denied , do cast this condescention of christ quite out of our religion , as that which hath no reality or substance in it . but we shall speak of them afterwards . being in this state , it is said that he took on him the form of a servant , and was found in fashion as a man , ver . 7. this is his condescention . it is not said , that he ceased to be in the form of god ; but continuing so to be , he took on him the form of a servant in our nature : he became what he was not , but he ceased not to be what he was : so he restifieth of himself , joh. 3. 13. no man hath ascended up into heaven , but he that came down from heaven , the son of man which is in heaven . although he was then on earth as the son of man ; yet he ceased not to be god thereby ; in his divine nature he was then also in heaven . he who is god , can no more be not god , than he who is not god can be god : and our difference with the socinians herein is , we believe that christ being god , was made man for our sakes ; they say , that being only a man , he was made a god for his own sake . this then is the foundation of the glory of christ in this condescention , the life and soul of all heavenly truth and mysteries ; namely , that the son of god becoming in time to be what he was not , the son of man ; ceased not thereby to be what he was , even the eternal son of god. wherefore , 2. much less did this condescention consist in the conversion of the divine nature into the humane , which was the imagination of some of the arians of old , and we have yet ( to my own knowledg ) some that follow them in the same dotage . they say that the word which was in the beginning , by which all things were made , being in it self an effect of the divine will and power , was in the fulness of time turned into flesh ; that is , the substance of it was so , as the water in the miracle wrought by our saviour , was turned into wine ; for by an act of the divine power of christ it ceased to be water substantially , and was wine only ; not water mixed with wine : so these men suppose a substantial change of the one nature into the other , of the divine nature into the humane ; like what the papists imagine in their trasubstantiation : so they say god was made man , his essence being turned into that of a man. but this no way belongs unto the condescention of christ. we may call it ichabod , it hath no glory in it . it destroys both his natures , and leaves him a person in whom we are not concerned . for according unto this imagination , that divine nature wherein he was in the form of god , did in its own form cease to be , yea , was utterly destroyed , as being substantially changed into the nature of man ; as the water did cease to be , when it was turned into wine ; and that humane nature which was made thereof , hath no alliance or kindred unto us , or our nature , seeing it was not made of a woman , but of the substance of the word . 3. there was not in this condescention , the least change or alteration in the divine nature . eutiches and those that followed him of old , conceived that the two natures of christ , the divine and humane were mixed and compounded as it were into one : and this could not be without an alteration in the divine nature , for it would be made to be essentially what it was not ; for one nature hath but one and the same essence . but as we said before ; altho the lord christ himself in his person was made to be what he was not before , in that our nature hereby was made to be his , yet his divine nature was not so : there is in it neither variableness nor shadow of turning . it abode the same in him in all its essential properties , actings and blessedness , as it was from eternity . it neither did , acted , nor suffered any thing , but what is proper unto the divine being : the lord christ did and suffered many things in life and death , in his own person , by his human nature , wherein the divine neither did , nor suffered any thing at all ; although in the doing of them , his person be denominated from that nature ; so god purchased his church with his own blood , act. 20. 28. 4. it may then be said , what did the lord christ in this condescention , with respect unto his divine nature ? the apostle tells us , that he humbled himself , and made himself of no reputation , phil. 2. 7 , 8. he vailed the glory of his divine nature in ours , and what he did therein , so as that there was no outward appearance or manifestation of it . the world hereon was so far from looking on him as the true god , that it believed him not to be a good man. hence they could never bear the least intimation of his divine nature , supposing themselves secured from any such thing , because they looked on him with their eyes to be a man , as he was indeed , no less truly and really than any one of themselves . wherefore on that testimony given of himself , before abraham was , i am , which asserts a pre-existence from eternity in another nature than what they saw , they were filled with rage , and took up stones to cast at him , john 8. 58. and they give a reason of their madness , joh. 10. 33. namely , that he being a man , should make himself to be god. this was such a thing , they thought , as could never enter into the heart of a wise and sober man , namely , that being so , owning himself to be such , he should yet say of himself , that he was god : this is that which no reason can comprehend , which nothing in nature can parallel or illustrate , that one and the same person should be both god and man : and this is the principal plea of the socinians at this day , who through the mahumetans succeed unto the jews in an opposition unto the divine nature of christ. but all this difficulty is solved by the glory of christ in this condescention ; for although in himself , or his own divine person , he was over all god blessed for ever , yet he humbled himself for the salvation of the church unto the eternal glory of god , to take our nature upon him , and to be made man : and those who cannot see a divine glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . so is it with the men of these abominations . because they cannot behold the glory hereof , they deny the foundation of our religion , namely , the divine person of christ. seeing he would be made man , he shall be esteemed by them no more than a man. so do they reject that glory of god , his infinite wisdom , goodness and grace , wherein he is more concerned than in the whole creation . and they dig up the root of all evangelical truths , which are nothing but branches from it . it is true , and must be confessed , that herein it is that our lord jesus christ is a stumbling stone , and a rock of offence unto the world. if we should confess him only as a prophet , a man sent by god , there would not be much contest about him , not opposition unto him . the mahumetans do all acknowledge it , and the jews would not long deny it ; for their hatred against him was , and is solely because he professed himself to be god , and as such was believed on in the world. and at this day partly through the insinuation of the socinians , and partly from the efficacy of their own blindness and unbelief , multitudes are willing to grant him to be a prophet sent of god , who do not , who will not , who cannot believe the mystery of this condescention in the susception of our nature , nor see the glory of it . but take this away , and all our religion is taken away with it . farewel christianity as unto the mystery , the glory , the truth , the efficacy of it ; let a refined heathenism be established in its room . but this is the rock on which the church is built , against which the gates of hell shall not prevail . 4. this condescention of christ was not by a phantasm or an appearance only . one of the first heresies that pestered the church immediately after the days of the apostles , was this , that all that was done or suffered by christ as a man , were not the acts , doings or sufferings of one that was truly and really a man , but an outward representation of things , like the appearance of angels in the shape of men , eating and drinking under the old testament ; and suitably hereunto some in our days have spoken ; namely , that there was only an appearance of christ in the man jesus at jerusalem , in whom he suffered no more than in other believers . but the ancient christians told those men the truth ; namely , that as they had feigned unto themselves an imaginary christ , so they should have an imaginary salvation only . but the true nature of this divine condescention doth consist in these three things . 1. that the eternal person of the son of god , or the divine nature in the person of the son of god , did by an ineffable act of his divine power and love , assume our nature into an individual subsistence , in or with himself ; that is , to be his own , even as the divine nature is his . this is the infallible foundation of faith even to them who can comprehend very little of these divine mysteries . they can and do believe that the son of god did take our nature to be his own , so as that whatever was done therein , was done by him , as it is with every other man. every man hath human nature appropriated unto himself by an individual subsistence ; whereby he becomes to be that man which he is , and not another ; or that nature which is common unto all , becomes in him to be peculiarly his own , as if there were none partaker of it but himself . adam in his first creation , when all human nature was in him alone , was no more that individual man which he was , than every man is now the man that he is , by his individual subsistence . so the lord christ taking that nature which is common unto all , into a peculiar subsistence in his own person , it becometh his , and he the man christ jesus . this was the mind that was in him . 2. by reason of this assumption of our nature , with his doing and suffering therein , whereby he was found in fashion as a man , the glory of his divine person was vailed , and he made himself of no reputation . this also belongs unto his condescention , as the first general effect and fruit of it . but we have spoken of it before . 3. it is also to be observed , that in the assumption of our nature to be his own , he did not change it into a thing divine and spiritual ; but preserved it entire in all its essential properties and actings . hence it really did and suffered , was tried , tempted and forsaken as the same nature in any other man might do and be . that nature as it was peculiarly his , and therefore he or his person therein , was exposed unto all the temporary evils which the same nature is subject unto in any other person . this is a short general view of this incomprehensible condescention of the son of god , as it is described by the apostle , pil. 2. 5 , 6 , 7 , 8. and this is that wherein in an especial manner we are to behold the glory of christ by faith whilst we are in this world. but had we the tongue of men and angels , we were not able in just measure to express the glory of this condescention . for it is the most ineffable effect of the divine wisdom of the father and of the love of the son , the highest evidence of the care of god towards mankind . what can be equal unto it ? what can be like it ? it is the glory of christian religion , and the animating soul of all evangelical truth . this carryeth the mystery of the wisdom of god , above the reason or understanding of men and angels to be the object of faith and admiration only . a mystery it is that becomes the greatness of god with his infinite distance from the whole creation ; which renders it unbecoming him that all his ways and works should be comprehensible by any of his creatures , job 11. 4 , 5 , 9. rom. 11. 34 , 35 , 36. he who was eternally in the form of god , that is , was essentially so , god by nature , equally participant of the same divine nature with god the father : god over all blessed for ever ; who humbleth himself to behold the things that are in heaven and earth : he takes on him the nature of man , takes it to be his own ; whereby he was no less truly a man in time , than he was truly god from eternity : and to encrease the wonder of his mystery , because it was necessary unto the end he designed , he so humbled himself in this assumption of our nature , as to make himself of no reputation in this world ; yea , unto that degree , that he said of himself , that he was a worm and no man , in comparison of them who were of any esteem . we speak of these things in a poor , low , broken manner . we teach them as they are revealed in the scripture . we labour by faith to adhere unto them as revealed . but when we come into a steady , direct view and consideration of the thing it self , our minds fail , our hearts tremble , and we can find no rest , but in an holy admiration of what we cannot comprehend . here we are at a loss , and know that we shall be so whilst we are in this world : but all the ineffable fruits and benefits of this truth are communicated unto them that do believe . it is with reference hereunto , that that great promise concerning him is given unto the church , isa. 8. 14. he shall be for a sanctuary ( namely , unto all that believe , as it is expounded , 1 pet. 2. 8. ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the word , being disobedient , whereunto also they were appointed . he is herein a sanctuary , an assured refuge unto all that betake themselves unto him . what is it that any man in distress , who flies thereunto may look for in a sanctuary ? a supply of all his wants , a deliverance from all his fears , a defence against all his dangers , is proposed unto him therein . such is the lord christ herein unto sin-distressed souls ; he is a refuge unto us in all spiritual distresses and disconsolations , heb. 6. 18. see the exposition of the place . are we or any of us burdened with a sense of sin ? are we perplexed with temptations ? are we bowed down under the oppression of any spiritual adversary ? do we on any of these accounts walk in darkness and have no light ? one view of the glory of christ herein is able to support us and relieve us . unto whom we betake our selves for relief in any case , we have regard to nothing but their will and their power . if they have both , we are sure of relief . and what shall we fear in the will of christ as unto this end ? what will he not do for us ? he who thus emptied and humbled himself , who so infinitely condescended from the prerogative of his glory in his being and self-sufficiency , in the susception of our nature for the discharge of the office of a mediator on our behalf ; will he not relieve us in all our distresses ? will he not do all for us we stand in need of , that we may be eternally saved ? will he not be a sanctuary unto us ? nor have we hereon any ground to fear his power : for by this infinite condescention to be a suffering man , he lost nothing of his power as god omnipotent ; nothing of his infinite wisdom or glorious grace . he could still do , all that he could do as god from eternity . if there be any thing therefore in a coalescency of infinite power , with infinite condescention , to constitute a sanctuary for distressed sinners , it is all in christ jesus . and if we see him not glorious herein , it is because there is no light of faith in us . this then is the rest wherewith we may cause the weary to rest , and this is the refreshment . herein is he an hiding place from the wind , and a covert from the tempest , as rivers of water in a dry place , and as the shadow of a great rock in a weary land. hereon he says , i have satiated the weary soul , and have refreshed every sorrowful soul. under this consideration it is , that in all evangelical promises and invitations for coming to him , he is proposed unto distressed sinners as their only sanctuary . herein he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the word . they cannot , they will not see the glory of this condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . christ in it is a stone of stumbling , and a rock of offence unto them . wherefore they chuse rather utterly to deny his divine person , than allow that he did thus abase himself for our sakes . rather than they will own this glory , they will allow him no glory . a man they say he was , and no more , and this was his glory . this is that principle of darkness and unbelief , which works effectually at this day in the minds of many . they think it an absurd thing , as the jews did of old , that he being a man should be god also ; or on the other hand that the son of god should thus condescend to take our nature on him . this they can see no glory in , no relief , no refuge , no refreshment unto their souls in any of their distresses : therefore do they deny his divine person : here faith triumphs against them , it finds that to be a glorious sanctuary , which they cannot at all discern . but it is not so much the declaration or vindication of this glory of christ which i am at present engaged in as an exhortation unto the practical contemplation of it in a way of believing . and i know that among many this is too much neglected , yea , of all the evils which i have seen in the days of my pilgrimage now drawing to their close , there is none so grievous as the public contempt of the principal mysteries of the gospel among them that are called christians . religion in the profession of some men is withered in its vital principles , weakned in its nerves and sinews , but thought to be put off with outward gaiety and bravery . but my exhortation is unto diligence in the contemplation of this glory of christ , and the exercise of our thoughts about it . unless we are diligent herein it is impossible we should be steady in the principal acts of faith , or ready unto the principal duties of obedience . the principal act of faith respects the divine person of christ , as all christians must acknowledge . this we can never secure ( as hath been declared ) if we see not his glory in this condescention : and whoever reduceth his notions unto experience , will find that herein his faith stands or falls . and the principal duty of our obedience , is self-denial , with readiness for the cross. hereunto the consideration of this condescention of christ is the principal evangelical motive , and that wherein to our obedience in it is to be resolved , as the apostle declares , phil. 2. 5 , 6 , 7. and no man doth deny himself in a due manner , who doth it not on the consideration of the self-denial of the son of god. but a prevalent motive this is thereunto . for what are the things wherein we are to deny our selves , or forgo what we pretend to have a right unto ? it is in our goods , our liberties , our relations , our lives . and what are they , any , or all of them , in themselves , or unto us , considering our condition , and the end for which we were made ? perishing things , which whether we will or no , within a few days death will give us an everlasting separation from . things under the power of a feaver or an asthma , &c. as unto our interest in them . but how incomparable with respect hereunto is that condescention of christ , whereof we have given an account ? if therefore we find an unwillingness in us , a tergiversation in our minds about these things when called unto them in a way of duty , one view by faith of the glory of christ in this condescention , and what he parted from therein , when he made himself of no reputation , will be an effectual cure of that sinful distemper . herein then , i say , we may by faith behold the glory of christ , as we shall do it by sight hereafter . if we see no glory in it , if we discern not that which is matter of eternal admiration , we walk in darkness . it is the most ineffable effect of divine wisdom and grace . where are our hearts and minds , if we can see no glory in it ? i know in the contemplation of it , it will quickly overwhelm our reason , and bring our understanding into a loss : but unto this loss do i desire to be brought every day : for when faith can no more act it self in comprehension , when it finds the object it is fixed on , too great and glorious to be brought into our minds and capacities , it will issue ( as we said before ) in holy admiration , humble adoration , and joyful thanksgiving . in and by its actings in them , doth it fill the soul with joy unspeakable and full of glory . chap. v. the glory of christ in his love. in the susception and discharge of the mediatory office by the son of god , the scripture doth most eminently represent his love , as the sole impelling and leading cause thereof , gal. 2. 20. 1 joh. 3. 16. rev. 1. 5. herein is he glorious , in a way and manner incomprehensible : for in the glory of divine love , the chief brightness of glory doth consist . there is nothing of dread or terror accompanying it , nothing but what is amiable and infinitely refreshing . now that we may take a view of the glory of christ herein by faith , the nature of it must be enquired into . 1. the eternal disposing cause of the whole work wherein the lord christ was engaged by the susception of this office , for the redemption and salvation of the church , is the love of the father . hereunto it is constantly ascribed in the scripture . and this love of the father acted it self in his eternal decrees , before the foundation of the world , eph. 1. 4. and afterwards in the sending of his son to render it effectual , joh. 3. 16. originally , it is his eternal election of a portion of mankind to be brought unto the enjoyment of himself , through the mystery of the blood of christ , and the sanctification of the spirit , 2 thes. 2. 13 , 16. 1 ephes. 1. 4 , 5 , 6 , 7 , 8 , 9. 1 pet. 1. 2. this eternal act of the will of god the father , doth not contain in it an actual approbation of , and complacency in the state and condition of those that are elected ; but only designeth that for them on the account whereof , they shall be accepted and approved . and it is called his love on sundry accounts . 1. because it is an act suited unto that glorious excellency of his nature , wherein he is love ; for god is love , 1 john 4. 8 , 9. and the first egress of the divine properties must therefore be in an act of communicative love. and whereas this election being an eternal act of the will of god , can have no moving cause but what is in himself , if we could look into all the treasures of the divine excellencies , we should find none whereunto it could be so properly ascribed , as unto love. wherefore , 2. it is stiled love , because it was free and undeserved , as unto any thing on our part . for whatever good is done unto any altogether undeserved , if it be with a design of their profit and advantage , it is in an act of love , and can have no other cause . so is it with us in respect of eternal election . there was nothing in us , nothing foreseen , as that which from our selves would be in us , that should any way move the will of god unto this election : for whatever is good in the best of men is an effect of it , ephes. 1. 4. whereas therefore it tends unto our eternal good , the spring of it must be love. and , 3. the fruits or effects of it are inconceivable acts of love. it is by multiplied acts of love , that it is made effectual , john 3. 16. jerem. 31. 5. eph. 1. 3 , 4 , 5 , 6. 1 john 4. 8 , 9 , 16. this is the eternal spring which is derived unto the church , through the mediation of christ. wherefore that which put all the design of this eternal love of the father into execution , and wrought out the accomplishment of it , was the love of the son , which we enquire after ; and light may be given unto it in the ensuing observations . 1. the whole number or society of the elect , were creatures made in the image of god , and thereby in a state of love with him . all that they were , had , or hoped for , were effects of divine goodness and love. and the life of their souls was love unto god. and a blessed state it was , preparatory for the eternal life of love in heaven . 2. from this state they fell by sin , into a state of enmity with god ; which is comprehensive of all miseries , temporal and eternal . 3. notwithstanding this woful catastrophe of our first state , yet our nature on many accounts was recoverable unto the enjoyment of god , as i have at large elsewhere declared . 4. in this condition , the first act of love in christ towards us , was in pity and compassion . a creature made in the image of god , and fallen into misery , yet capable of recovery , is the proper object of divine compassion . that which is so celebrated in the scripture , as the bowels , the pity , the compassion of god , is the acting of divine love towards us , on the consideration of our distress and misery . but all compassion ceaseth towards them whose condition is irrecoverable . wherefore the lord christ pitied not the angels that fell , because their nature was not to be relieved . of this compassion in christ , see heb. 2. 14 , 15 , 16. isa. 63. 9. 5. as then we lay under the eye of christ in our misery , we were the objects of his pity and compassion : but as he looketh on us as recoverable out of that state , his love worketh in and by delight . it was an inconceivable delight unto him to take a prospect of the deliverance of mankind unto the glory of god , which is also an act of love , see this divinely expressed , prov. 8. 30 , 31 ; as that place hath been elsewhere explained . 6. if it be enquired , whence this compassion and delight in him should arise , what should be the cause of them ; that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn condition ? i say it did so , merely from the infinite love and goodness of his own nature , without the least procuring inducement from us , or any thing in us , 1 pet. 3. 16. 7. in this his readiness , willingness and delight , springing from love and compassion , the council of god concerning the way of our recovery , is , as it were proposed unto him . now this was a way of great difficulties and perplexities unto himself ; that is , unto his person as it was to be constituted . unto the divine nature nothing is grievous , nothing is difficult : but he was to have another nature , wherein he was to undergo the difficulties of this way and work . it was required of him , that he should pity us until he had none left to pity himself when he stood in need of it ; that he should pursue his delight to save us , until his own soul was heavy and sorrowful unto death ; that he should relieve us in our sufferings by suffering the same things that we should have done . but he was not in the least hereby deterred from undertaking this work of love and mercy for us : yea his love rose on this proposal , like the waters of a mighty stream against opposition . for hereon he says , lo , i come to do thy will , o god , it is my delight to do it , heb. 10. 5 , 6 , 7. isa. 50. 4 , 5 , 6 , 7. 8. being thus enclined , disposed , and ready in the eternal love of his divine person , to undertake the office of mediation , and the work of our redemption ; a body was prepared for him . in this body or human nature made his own , he was to make this love effectual in all its inclinations and actings . it was provided for him unto this end , and filled with all grace in a way unmeasurable , especially with fervent love unto mankind . and hereby it became a meet instrument to actuate his eternal love in all the fruits of it . 9. it is hence evident , that this glorious love of christ , doth not consist alone in the eternal actings of his divine person , or the divine nature in his person , such indeed is the love of the father namely , his eternal purpose for the communication of grace and glory , with his acquiescency therein ; but there is more in the love of christ. for when he exercised this love , he was man also , and not god only . and in none of those eternal acts of love could the human nature of christ have any interest or concern ; yet is the love of the man christ jesus , celebrated in the scripture . 10. wherefore this love of christ which we enquire after , is the love of his person ; that is , which he in his own person acts in and by his distinct natures according unto their distinct essential properties . and the acts of love in these distinct natures , are infinitely distinct and different ; yet are they all acts of one and the same person . so then , whether that act of love in christ which we would at any time consider , be an eternal act of the divine nature in the person of the son of god ; or whether it be an act of the human performed in time by the gracious faculties and powers of that nature , it is still the love of one and the self same person , christ jesus . it was an act of inexpressible love in him that he assumed our nature , heb. 2. 14 , 17. but it was an act in and of his divine nature only : for it was antecedent unto the existence of his human nature , which could not therefore concur therein . his laying down his life for us , was an act of inconceivable love , 1 john 8. 16. yet was it only an act of the human nature wherein he offered himself and died . but both the one and the other were acts of his divine person ; whence it is said that god laid down his life for us , and purchased the church with his own blood. this is that love of christ wherein he is glorious , and wherein we are by faith to behold his glory . a great part of the blessedness of the saints in heaven , and their triumph therein , consists in their beholding of this glory of christ , in their thankful contemplation of the fruits of it , see rev. 5. 9 , 10. &c. the illustrious brightness wherewith this glory shines in heaven , the all satisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory , are not by us conceivable nor to be expressed . here this love passeth knowledge , there we shall comprehend the dimensions of it . yet even here , if we are not slothful and carnal , we may have a refreshing prospect of it ; and where comprehension fails , let admiration take place . my present business is to exhort others unto the contemplation of it , though it be but a little , a very little , a small portion of it , that i can conceive ; and less than that very little , that i can express . yet may it be my duty to excite not only my self , but others also unto due enquiries after it , unto which end i offer the things ensuing . 1. labour that your minds may continually be fitted and prepared for stch heavenly contemplations . if they are carnal and sensual , or filled with earthly things , a due sense of this love of christ and its glory , will not abide in them . vertue and vice in their highest degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual course of sensual worldly thoughts , and a due contemplation of the glory of the love of christ : yea , an earnestness of spirit , pregnant with a multitude of thoughts about the lawful occasions of life , is obstructive of all due communion with the lord jesus christ herein . few there are whose minds are prepared in a due manner for this duty . the actions and communications of the most , evidence what is the inward frame of their souls . they rove up and down in their thoughts , which are continually lead by their affections into the corners of the earth . it is in vain to call such persons unto contemplations of the glory of christ in his love. an holy composure of mind by virtue of spiritual principles , an inclination to seek after refreshment in heavenly things , and to bath the soul in the fountain of them , with constant apprehensions of the excellency of this divine glory , are required hereunto . 2. be not satisfied with general notions concerning the love of christ , which represent no glory unto the mind , wherewith many deceive themselves . all who believe his divine person , profess a valuation of his love , and think them not christians who are otherwise minded : but they have only general notions , and not any distinct conceptions of it , and really know not what it is . to deliver us from this snare , peculiar meditations on its principal concerns , are required of us . as , 1. whose love it is ; namely , of the divine person of the son of god. he is expresly called god , with respect unto the exercise of this love ; that we may always consider whose it is , 1 job . 3. 16. hereby we perceive the love of god , because he laid down his life for us . 2. by what ways and means this wonderful love of the son of god , doth act it self ; namely , in the divine nature , by eternal acts of wisdom , goodness and grace proper thereunto ; and in the humane by temporary acts of pity or compassion , with all the fruits of them in doing and suffering for us , see ephes. 3. 19. heb. 2. 14 , 15. rev. 1. 5. 3. what is the freedom of it as unto any desert on our part , 1 joh. 4. 10. it was hatred not love that we in our selves deserved , which is a consideration suited to fill the soul with self-abasement , the best of frames in the contemplation of the glory of christ. 4. what is the efficacy of it in its fruits and effects , with sundry other considerations of the like nature . by a distinct prospect and admiration of these things , the soul may walk in this paradise of god , and gather here and there an heavenly flower , conveying unto it a sweet savour of this love of christ. see cant. 11. 2 , 3 , 4. moreover , be not contented to have right notions of the love of christ in your minds , unless you can attain a gracious taste of it in your hearts ; no more than you would be to see a feast or banquet richly prepared , and partake of nothing of it unto your refreshment . it is of that nature that we may have a spiritual censation of it in our minds ; whence it is compared by the spouse to apples and flagons of wine . we may taste that the lord is gracious . and if we find not a relish of it in our hearts , we shall not long retain the notion of it in our minds . christ is the meat , the bread , the food of our souls . nothing is in him of an higher spiritual nourishment than his love , which we should always desire . in this love is he glorious ; for it is such as no creatures , angels , or men could have the least conceptions of , before its manifestation by its effects : and after its manifestation , it is in this world absolutely incomprehensible . chap. vi. the glory of christ in the discharge of his mediatory office. as the lord christ was glorious in the susception of his office : so was he also in its discharge . an unseen glory accompanied him in all that he did , in all that he suffered . unseen it was unto the eyes of the world , but not in his who alone can judge of it . had men seen it , they would not have crucified the lord of glory . yet to some of them it was made manifest . hence they testified that in the discharge of his office , they beheld his glory , the glory as of the only begotten of the father , joh. 1. 14. and that when others could see neither form nor comliness in him that he should be desired , psal. 53. 2. and so it is at this day . i shall only make some few observations ; first , on what he did in a way of obedience , and then on what he suffered in the discharge of his office so undertaken by him . 1. what he did , what obedience he yielded unto the law of god , in the discharge of his office ( with respect whereunto he said , lo , i come to do thy will , o god , yea ; thy law is in my heart ) it was all on his own free choice or election , and was resolved thereinto alone . it is our duty to endeavor after freedom , willingness , and chearfulness in all our obedience . obedience hath its formal nature from our wills. so much as there is of our wills , in what we do towards god , so much there is of obedience , and no more . howbeit , we are antecedently unto all acts of our own wills obliged unto all that is called obedience . from the very constitution of our natures , we are necessarily subject unto the law of god. all that is left unto us , is a voluntary compliance with unavoidable commands ; with him it was not so . an act of his own will and choice preceded all obligation as unto obedience . he obeyed because he would , before because he ought . he said , lo , i come to do thy will , o god , before he was obliged to do that will. by his own choice , and that in an act of infinite condescention and love , as we have shewed , he was made of a woman , and thereby made under the law. in his divine person he was lord of the law , above it , no more obnoxious unto its commands , than its curse . neither was he afterwards in himself on his own account unobnoxious unto its curse , merely because he was innocent , but also because he was every way above the law it self , and all its force . this was the original glory of his obedience . the wisdom , the grace , the loye , the condescention that was in this choice , animated every act , every duty of his obedience rendring it amiable in the sight of god , and useful unto us . so when he went unto john to be baptized , he who knew he had no need of it on his own account , would have declined the duty of administring that ordinance unto him ; but he replied , suffer it to be so now , for thus it becometh us to fulfil all righteousness , mat. 3. 15. this i have undertaken willingly of my own accord without any need of it for my self , and therefore will discharge it . for him who was lord of all universally , thus to submit himself to universal obedience , carrieth along with it an evidence of glorious grace . 2. this obedience as unto the use and end of it , was not for himself , but for us . we were obliged unto it , and could not perform it ; he was not obliged unto it any otherwise but by a free act of his own will , and did perform it . god gave him this honour , that he should obey for the whole church , that by his obedience we should be made righteous , rom. 5. 19. herein i say did god give him honour and glory , that his obedience should stand in the stead of the perfect obedience of the church as unto justification . 3. his obedience being absolutely universal , and absolutely perfect , was the great representative of the holiness of god in the law. it was represented glorious when the ten words were written by the finger of god in tables of stone : it appears yet more eminently in the spiritual transcription of it in the hearts of believers : but absolutely and perfectly it is exemplified only in the holiness and obedience of christ , which answered it unto the utmost . and this is no small part of his glory in obedience , that the holiness of god in the law was therein , and therein alone in that one instance , as unto human nature , fully represented . 4. he wrought out this obedience against all difficulties and oppressions . for although he was absolutely free from that disorder which in us hath invaded our whole natures , which internally renders all obedience difficult unto us , and perfect obedience impossible ; yet as unto opposition from without in temptations , sufferings , reproaches , contradictions , he met with more than we all . hence is that glorious word , although he were a son , yet he learned obedience by the things which be suffered , heb. 5. 8. see our exposition of that place . but , 5. the glory of this obedience ariseth principally from the consideration of the person , who thus yielded it unto god. this was no other but the son of god made man ; god and man in one person . he who was in heaven , above all , lord of all , at the same time lived in the world in a condition of no reputation , and a course of the strictest obedience unto the whole law of god. he unto whom prayer was made , prayed himself night and day . he whom all the angels of heaven , and all creatures worshiped , was continually conversant in all the duties of the worship of god. he who was over the house , diligently observed the meanest office of the house . he that made all men , in whose hand they are all as clay in the hand of the potter , observed amongst them the strictest rules of justice , in giving unto every one his due , and of charity , in giving good things that were not so due . this is that which renders the obedience of christ in the discharge of his office , both mysterious and glorious . 2. again , the glory of christ is proposed unto us in what he suffered in the discharg of the office which he had undertaken . there belonged indeed unto his office , victory , success , and triumph with great glory , isa. 63. 1 , 2 , 3 , 4 , 5. but there were sufferings also required of him antecedently thereunto . ought not christ to suffer , and to enter into his glory ? but such were these sufferings of christ , as that in our thoughts about them , our minds quickly recoil in a sense of their insufficiency to conceive a right of them : never any one launched into this ocean with his meditations , but he quickly found himself unable to fathom the depths of it : nor shall i here undertake an enquiry into them . i shall only point at this spring of glory , and leave it under a vail . we might here look on him as under the weight of the wrath of god , and the curse of the law ; taking on himself , and on his whole soul , the utmost of evil that god had ever threatned to sin or sinners ; we might look on him in his agony and bloody sweat , in his strong cries and supplications , when he was sorrowful unto the death , and began to be amazed , in apprehensions of the things that were coming on him ; of that dreadful tryal which he was entring into : we might look upon him , conflicting with all the powers of darkness , the rage and madness of men ; suffering in his soul , his body , his name , his reputation , his goods , his life ; some of these sufferings being immediate from god above , others from devils and wicked men , acting according to the determinate counsel of god : we might look on him praying , weeping , crying out , bleeding , dying , in all things making his soul an offering for sin : so was he taken from prison , and judgment , and who shall declare his generation ? for he was cut off from the land of the living , for the transgression ( saith god ) of my people was he smitten , isa. 53. 8. but these things i shall not insist on in particular , but leave them under such a vail as may give us a prospect into them , so far as to fill our souls with holy admiration . lord ! what is man that thou art thus mindful of him , and the son of man that thou visitest him ? who hath known thy mind , or who hath been thy councellor ? o the depth of the riches both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ? what shall we say unto these things ? that god spared not his only son , but gave him up unto death , and all the evils included therein , for such poor lost sinners as we were ; that for our sakes the eternal son of god should submit himself unto all the evils that our natures are obnoxious unto , and that our sins had deserved , that we might be delivered ! how glorious is the lord christ on this account in the eyes of believers ! when adam had sinned , and thereby eternally , according unto the sanction of the law , ruined himself and all his posterity , he stood ashamed , afraid , trembling , as one ready to perish for ever under the displeasure of god. death was that which he had deserved , and immediate death was that which he looked for . in this state the lord christ in the promise comes unto him , and says , poor creature ! how woful is thy condition ! how deformed is thy appearance ! what is become of the beauty , of the glory of that image of god wherein thou wast created ? how hast thou taken on thee the monstrous shape and image of satan ! and yet thy present misery , thy entrance into dust and darkness , is no way to be compared with what is to ensue . eternal distress lies at the door . but yet look up once more , and behold me , that thou mayest have some glymps of what is in the designs of infinite wisdom , love and grace . come forth from thy vain shelter , thy hiding place : i will put my self into thy condition . i will undergo and bear that burthen of guilt and punishment , which would sink thee eternally into the bottom of hell. i will pay that which i never took ; and be made temporally a curse for thee , that thou mayest attain unto eternal blessedness . to the same purpose he speaks unto convinced sinners in the invitation he gives them to come unto him . thus is the lord christ set forth in the gospel evidently crucified before our eyes , gal. 3. 1. namely , in the representation that is made of his glory , in the suffering he underwent for the discharge of the office he had undertaken . let us then behold him as poor , despised , persecuted , reproached , reviled , hanged on a tree ; in all labouring under a sense of the wrath of god due unto our sins . unto this end are they recorded in the gospel , read , preached , and represented unto us . but what can we see herein ? what glory is in these things ? are not these the things which all the world of jews and gentiles stumbled and took offence at ? those wherein he was appointed to be a stone of stumbling , and a rock of offence ? was it not esteemed a foolish thing to look for help and deliverance by the miseries of another ? to look for life by his death ? the apostle declares at large that such it was esteemed , 1 cor. 1. so was it in the wisdom of the world. but even on the account of these things is he honorable , glorious and precious in the sight of them that do believe , 1 pet. 2. 6 , 7. for even herein he was the wisdom of god , and the power of god , 1 cor. 1. 24. and the apostle declares at large the grounds and reasons of the different thoughts and apprehensions of men concerning the cross and sufferings of christ , 2 cor. 4. 3 , 4 , 5 , 6. chap. vii . the glory of christ in his exaltation , after the accomplishment of the work of mediation in this world. we may in the next place behold the glory of christ with respect unto his office in the actings of god towards him , which ensued on his discharge of it in this world , in his own exaltation . these are the two heads , whereunto all the prophesies and predictions concerning jesus christ under the old testament are referred , namely , his sufferings , and the glory that ensued thereon , 1 pet. 1. 11. all the prophets testified beforehand of the sufferings of christ , and the glory that should follow . so when he himself opened the scriptures unto his disciples , he gave them this as the sum of the doctrine contained in them ; ought not christ to have suffered these things , and to enter into his glory , luk. 24. 26. the same is frequently expressed elsewhere , rom. 14. 9. phil. 2. 5 , 6 , 7 , 8. so much as we know of christ , his sufferings and his glory ; so much do we understand of the scripture , and no more . these are the two heads of the mediation of christ and his kingdom ; and this is their order which they communicate unto the church ; first sufferings , and then glory : if we suffer , we shall also reign with him , 2 tim. 2. 12. they do but deceive themselves , who design any other method of these things . some would reign here in this world ; and we may say with the apostle , would you did reign , that we might reign with you . but the members of the mystical body must be conformed unto the head. in him , sufferings went before glory ; and so they must in them . the order in the kingdom of satan and the word , is contrary hereunto . first , the good things of this life , and then eternal misery , is the method of that kingdom , luk. 16. 25. these are the two springs of the salvation of the church ; the two anointed ones that stand before the lord of the whole earth ; from which all the golden oyl whereby the church is dedicated unto god and sanctified doth flow . this glory of christ in his exaltation which followed on his sufferings , is that which we now enquire into . and we shall state our apprehensions of it in the ensuing observations . 1. this is peculiarly that glory which the lord christ prays that his disciples may be where he is , to behold it . it is not solely so , as it is considered absolutely : but it is that , wherein all the other parts of his glory are made manifest . it is the evidence , the pledge , the means of the manifestation of them all . as unto all the instances of his glory before insisted on , there was a vail drawn over them whilst he was in this world. hence the most saw nothing of it , and the best saw it but obscurely . but in this glory that vail is taken off , whereby the whole glory of his person in it self , and in the work of mediation is most illustriously manifested . when we shall immediately behold this glory , we shall see him as he is . this is that glory whereof the father made grant unto him before the foundation of the world , and wherewith he was actually invested upon his ascention . 2. by this glory of christ , i do not understand the essential glory of his divine nature ; or his being absolutely in his own person over all god blessed for ever : but the manifestation of this glory in particular , after it had been vailed in this world under the form of a servant , belongs hereunto . the divine glory of christ in his person belongs not unto his exaltation ; but the manifestation of it doth so . it was not given him by free donation ; but the declaration of it unto the church of angels and men after his humiliation was so . he left it not whilst he was in this world ; but the direct evidence and declaration of it he laid aside , until he was declared to be the son of god with power , by the resurrection from the dead . when the sun is under a total eclipse , he loseth nothing of his native beauty , light , and glory . he is still the same that he was from the beginning ; a great light to rule the day . to us he appears as a dark useless meteor : but when he comes by his course to free himself from the lunar interposition unto his proper aspect towards us , he manifests again his native light and glory . so was it with the divine nature of christ as we have before declared . he vailed the glory of it by the interposition of the flesh , or the assumption of our nature to be his own , with this addition , that therein he took on him the form of a servant , of a person of mean and low degree . but this temporary eclipse being past and over , it now shines forth in its infinite lustre and beauty , which belongs unto the present exaltation of his person . and when those who beheld him here as a poor , sorrowful , persecuted man , dying on the cross , came to see him in all the infinite increated glories of the divine nature , manifesting themselves in his person , it could not but fill their souls with transcendent joy and admiration . and this is one reason of his prayer for them whilst he was on the earth , that they might be where he is to behold his glory . for he knew what ineffable satisfaction it would be unto them for evermore . 3. i do not understand absolutely the glorification of the human nature of christ ; that very soul and body wherein he lived and died , suffered and rose again , tho that also be included herein . this also were a subject meet for our contemplation , especially as it is the exemplar of that glory which he will bring all those unto , who believe in him . but because at present we look somewhat further , i shall observe only one or two things concerning it . 1. that very nature it self which he took on him in this world , is exalted into glory . some under a pretence of great subtilty and acuracy do deny that he hath either flesh or blood in heaven , that is , as to the substance of them ; however you may suppose that they are changed , purified , glorified . the great foundation of the church , and all gospel faith is , that he was made flesh , that he did partake of flesh and blood , even as did the children . that he hath forsaken that flesh and blood which he was made in the womb of the blessed virgin ; wherein he lived and died , which he offered unto god in sacrifice , and wherein he rose from the dead , is a socinian fiction . what is the true nature of the glorification of the humanity of christ , neither those who thus furmise , nor we can perfectly comprehend . it doth not yet appear what we our selves shall be , much less is it evident unto us what he is , whom we shall be like . but that he is still in the same human nature , wherein he was on the earth , that he hath the same rational soul , and the same body , is a fundamental article of the christian faith. 2. this nature of the man christ jesus , is filled with all the divine graces and perfections whereof a limited created nature is capable . it is not deified , it is not made a god ; it doth not in heaven coalesce into one nature with the divine by a composition of them ; it hath not any estential property of the deity communicated unto it , so as subjectively to reside in it ; it is not made omniscient , omnipresent , omnipotent : but it is exalted in a fulness of all divine perfection ineffably above the glory of angels and men. it is incomprehensibly nearer god than they all ; hath communications from god , in glorious light , love , and power , ineffably above them all . but it is still a creature . for the substance of this glory of the human nature of christ , believers shall be made partakers of it ; for when we see him as he is , we shall be like him : but as unto the degrees and measures of it , his glory is above all that we can be made partakers of : there is one glory of the sun , another of the moon and stars , and one star differeth from another in glory , as the apostle speaks , 1 cor. 15. 45. and if there be a difference in glory among the stars themselves as to some degrees of the same glory : how much more is there between the glory of the sun , and that of any star whatever ? such is the difference that is and will be unto eternity between the human nature of christ , and what glorified believers do attain unto . but yet this is not that properly wherein the glory of christ in his exaltation after his humiliation and death , doth consist . the things that belong unto it may be reduced unto the ensuing heads . 1. it consisteth in the exaltation of the human nature , as subsisting in the divine person above the whole creation of god in power , dignity , authority and rule , with all things that the wisdom of god hath appointed to render the glory of it illustrious . i have so largely insisted on the explication and confirmation of this part of the present glory of christ , in the exposition of heb. 1. ver . 2 , 3. that i have nothing more to add thereunto . 2. it doth so in the evidence given of the infinite love of god the father unto him , and his delight in him , with the eternal approbation of his discharge of the office committed unto him . hence he is said to sit at the right hand of god , or at the right hand of the majesty on high . that the glory and dignity of christ in his exaltation is singular , the highest that can be given to a creature incomprehensible ; that he is with respect unto the discharge of his office , under the eternal approbation of god : that as so gloriously exalted , he is proclaimed unto the whole creation , are all contained in this expression . 3. hereunto is added the full manifestation of his own divine wisdom , love and grace in the work of mediation and redemption of the church . this glory is absolutely singular and peculiar unto him . neither angels or men have the least interest in it . here we see it darkly as in a glass ; above , it shines forth in its brightness to the eternal joy of them who behold him . this is that glory which our lord jesus christ in an especial manner prayed that his disciples might behold . this is that whereof we ought to endeavor a prospect by faith. by faith , i say , and not by imagination . vain and foolish men having general notions of this glory of christ , knowing nothing of the real nature of it , have endeavored to represent it in pictures and images with all that lustre and beauty with the art of painting , with the ornaments of gold and jewels , can give them . this is that representation of the present glory of christ , which being made and proposed unto the imagination and carnal affections of superstitious persons carrieth such a shew of devotion and veneration in the papal church . but they err not knowing the scripture , nor the eternal glory of the son of god. this is the sole foundation of all our meditations herein . the glory that the lord jesus christ is in the real actual possession of in heaven , can be no otherwise seen or apprehended in this world , but in the light of faith , fixing it self on divine revelation . to behold this glory of christ is not an act of fancy or imagination . it doth not consist in framing unto our selves the shape of a glorious person in heaven . but the steady exercise of faith on the revelation and description made of this glory of christ in the scripture , is the ground , rule and measure of all divine meditations thereon . hereon our duty it is , to call our selves to an account , as unto our endeavor after a gracious view of this glory of christ : when did we stedfastly behold it ? when had we such a view of it as wherein our souls have been satisfied and refreshed ? it is declared and represented unto us as one of the chief props of our faith , as an help of our joy , as an object of our hope , as a ground of our consolation , as our greatest encouragement unto obedience and suffering . are our minds every day conversant with thoughts hereof ? or do we think our selves not much concerned herein ? do we look upon it , as that which is without us and above us , as that which we shall have time enough to consider when we come to heaven ? so is it with many . they care neither where christ is , nor what he is , so that one way or other they may be saved by him . they hope , as they pretend , that they shall see him and his glory in heaven , and that they suppose to be time enough : but in vain do they pretend a desire thereof ; in vain are their expectations of any such thing . they who endeavor not to behold the glory of christ in this world , as hath been often said , shall never behold him in glory hereafter unto their satisfaction ; nor do they desire so to do . only they suppose it a part of that relief which they would have when they are gone out of this world. for what should beget such a desire in them ? nothing can do it , but some view of it here by faith , which they despise , or totally neglect . every pretence of a desire of heaven , and of the presence of christ therein , that doth not arise from , that is not resolved into that prospect which we have of the glory of christin this world by faith , is mere fancy and imagination . our constant exercise in meditation on this glory of christ will fill us with joy on his account , which is an effectual motive unto the duty it self . we are for the most part selfish , and look no farther than our own concernments . so we may be pardoned and saved by him , we care not much how it is with himself , but only presume it is well enough . we find not any concernment of our own therein . but this frame is directly opposite unto the genius of divine faith and love. for their principal actings consist in preferring christ above our selves ; and our concerns in him , above all our own . let this then stir us up unto the contemplation of this glory . who is it that is thus exalted over all ? who is thus encompassed with glory , majesty , and power ? who is it that sits down at the right hand of the majesty on high , all his enemies being made his foot-stool ? is it not he , who in this world was poor , despised , persecuted and slain , all for our sakes ? is it not the same jesus who loved us , and gave himself for us , and washed us in his own blood ? so the apostle told the jews , that the same jesus whom they slew and hanged on a tree , god had exalted with his right hand to be a prince and a saviour to give repentance unto israel , and the forgiveness of sins , act. 5. 30. 31. if we have any valuation of his love , if we have any concernment in what he hath done and suffered for the church , we cannot but rejoyce in his present state and glory . let the world rage whilest it pleaseth ; let it set it self with all its power and craft against every thing of christ that is in it ; which whatever is by some otherwise pretended , proceeds from an hatred unto his person : let men make themselves drunk with the blood of his saints , we have this to oppose unto all their attempts , unto our supportment , namely , what he says of himself ; fear not , i am the first and the last , he that liveth and was dead , and behold i am alive for evermore , and have the keys of hell and death , rev. 1. 16 , 18. blessed jesus ! we can add nothing to thee nothing to thy glory ; but it is a joy of heart unto us that thou art what thou art ; that thou art so gloriously exalted at the right hand of god ; and do long more fully and clearly to behold that glory according to thy prayer and promise . chap. viii . representations of the glory of christ under the old testament . it is said of our lord jesus christ , that beginning at moses and all the prophets , he declared unto his disciples in all the scriptures the things concerning himself , luk. 24. 27. it is therefore manifest that moses and the prophets , and all the scriptures , do give testimony unto him , and his glory . this is the line of life and light , which runs through the whole old testament ; without the conduct whereof we can understand nothing aright therein : and the neglect hereof , is that which makes many as blind in reading the books of it , as are the jews , the same vail being upon their minds . it is faith alone , discovering the glory of christ , that can remove that vail of darkness which covers the minds of men in reading the old testament , as the apostle declares , 2 cor. 3. 14 , 15 , 16. i shall therefore consider briefly some of those ways and means whereby the glory of christ was represented unto believers under the old testament . 1. it was so in the institution of the beautiful worship of the law , with all the means of it . herein have they the advantage above all the splendid ceremonies that men can invent , in the outward worship of god ; they were designed and framed in divine wisdom to represent the glory of christ in his person and his office. this nothing of human invention can do , or once pretend unto . men cannot create mysteries , nor give unto any thing natural in it self , a mystical signification . but so it was in the old divine institutions . what were the tabernacle and temple ? what was the holy place with the utensils of it ? what was the oracle , the ark , the cherubims , the mercy-seat placed therein ? what was the high-priest in all his vestments and administrations ? what were the sacrifices , and annual sprinkling of blood in the most holy place ? what was the most whole systeme of their religious worship ? were there any thing but representations of christ in the glory of his person and his office ? they were a shadow , and the body represented by that shadow , was christ. if any would see how the lord christ was in particular foresignified and represented in them , he may peruse our exposition on the ninth chapter of the epistle unto the hebrews , where it is handled so at large as that i shall not here again insist upon it . the sum is , moses was faithful in all the house of god , for a testimony of those things which were to be spoken afterwards , heb. 3. 5. all that moses did in the erection of the tabernacle , and the institution of all its services , was but to give an antecedent testimony by way of representation , unto the things of christ that were aftewards to be revealed . and that also was the substance of the ministry of the prophets , 1 pet. 1. 11 , 12. the dark apprehensions of the glory of christ which by these means they obtained , were the life of the church of old. 2. it was represented in the mystical account which is given us of his communion with his church in love and grace . as this is intimated in many places of scripture ; so there is one entire book designed unto its declaration . this is the divine song of solomon who was a type of christ , and a penman of the holy ghost therein . a gracious record it is of the divine communications of christ in love and grace unto his church , with their returns of love unto him , and delight in him . and then may a man judge himself to have somewhat profited in the experience of the mystery of a blessed entercourse and communion with christ , when the expressions of them in that holy dialogue , do give light and life unto his mind , and efficaciously communicate unto him an experience of their power . but because these things are little understood by many , the book it self is much neglected if not despised . yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . the former instance of the representations of the glory of christ in their institutions of outward worship with this record of the inward communion they had with christ in grace , faith , and love , gives us the substance of that view which they had of his glory . what holy strains of delight and admiration , what raptures of joy , what solemn and divine complacency , what ardency of affection , and diligence in attendance unto the means of enjoying communion with him , this discovery of the glory of christ wrought in the souls of them that did believe , is emphatically expressed in that discourse . a few days , a few hours spent in the frame characterised in it , is a blessedness excelling all the treasures of the earth ; and if we , whose revelations of the same glory do far exceed theirs , should be found to come short of them in ardency of affection unto christ , and continual holy admiration of his excellencies , we shall one day be judged unworthy to have received them . 3. it was so represented and made known under the old testament in his personal appearances on various occacasions unto several eminent persons , leaders of the church in their generations . this he did as a praeludium to his incarnation . he was as yet god only ; but appeared in the assumed shape of a man , to signifie what he would be . he did not create an human nature , and unite it unto himself for such a season ; only by his divine power he acted the shape of a man composed of what aetherial substance he pleased , immediately to be dissolved . so he appeared to abraham , to jacob , to moses , to joshua , and others , as i have at large elsewhere proved and confirmed . and hereon also , because he was the divine person who dwelt in , and dealt with the church , under the old testament from first to last , in so doing he constantly assumes unto himself human affections , to intimate that a season would come when he would immediately act in that nature . and indeed after the fall there is nothing spoken of god in the old testament , nothing of his institutions , nothing of the way and manner of dealing with the church , but what hath respect unto the future incarnation of christ. and it had been absurd to bring in god under perpetual anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the divine person intended , was to take on him the nature wherein such affections do dwell . 4. it was represented in propheticat visions . so the apostle affirms that the vision which isaiah had of him , was when he saw his glory , john. 12. 41. and it was a blessed representation thereof . for his divine person being exalted on a throne of glory , his train filled the temple . the whole train of his glorious grace filled the temple of his body . this is the true tabernacle which god pitched , and not man. the temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the godhead . col. 1. 9. this glory was now presented unto the view of isaiah , chap. 6. 1 , 2 , 3. which filled him with dread and astonishment . but from thence he was relieved , by an act of the ministry of that glorious one , taking away his iniquity by a coal from the altar , which typified the purifying efficacy of his sacrifice . this was food for the souls of believers , in these and on the like occasions , did the whole church lift up their voice in that holy cry , make hast our beloved , and be thou like to a roe , or to a young hart on the mountain of spices . of the same nature was his glorious appearance on mount sinai at the giving of the law , exod. 19. for the description thereof by the psalmist , psal. 68. 17 , 18. is applyed by the apostle unto the ascension of christ after his resurrection , ephes. 4. 8 , 9 , 10 , 11. only as it was then full of outward terror , because of the giving of the fiery law , it was referred unto by the psalmist , as full of mercy , with respect unto his accomplishment of the same law. his giving of it was as death unto them concerned , because of its holiness , and the severity of the the curse wherewith it was attended ; his fulfilling of it was life , by the pardon and righteousness which issued from thence . 5. the doctrine of his incarnation whereby he became the subject of all that glory which we enquire after , was revealed , although not so clearly as by the gospel , after the actual accomplishment of the thing it self . in how many places this is done in the old testament , i have elsewhere declared ; at least i have explained and vindicated many of them ( for no man can presume to know them all ) vindic. evangel . one instance therefore shall here suffice , and this is that of the same prophet isaiah chap. 9. v. 6 , 7. unto us a child is born , unto us a son is given , and the government shall be on his shoulder , and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace , of the encrease of his government and peace there shall be no end , upon the throne of david and upon his kingdom to order it and establish it with judgment and justice from henceforth and for ever , the zeal of the lord of hosts will perform this . this one testimony is sufficient to confound all jews , socinians , and other enemies of the glory of christ. i do acknowledge , that not-notwithstanding this declaration of the glory of christ in his future incarnation and rule there remained much darkness in the minds of them unto whom it was then made . for although they might and did acquiesce in the truth of the revelation , yet they could frame to themselves no notions of the way or manner of its accomplishment . but now when every word of it is explained , declared , and its mystical sence visibly laid open unto us in the gospel , and by the accomplishment exactly answering every expression in it , it is judicial blindness not to receive it . nothing but the satanical pride of the hearts of men which will admit of no effects of infinite wisdom , but what they suppose they can comprehend , can shut their eyes against the light of this truth . 6. promises , prophesies , praedictions , concerning his person , his coming , his office , his kingdom and his glory in them all , with the wisdom , grace and love of god to the church in him , are the line of life , as was said , which runs through all the writings of the old testament , and take up a great portion of them . those were the things which he expounded unto his disciples out of moses and all the prophets . concerning these things he appealed to the scriptures against all his adversaries ; search the scriptures , for they are they that testifie of me . and if we find them not , if we discern them not therein , it is because a vail of blindness is over our minds . nor can we read , study , or meditate on the writings of the old testament unto any advantage , unless we design to find out and behold the glory of christ declared and represented in them . for want hereof they are a sealed book to many unto this day . 7. it is usual in the old testament to set out the glory of christ under metaphorical expressions ; yea it aboundeth therein . for such allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend . and there is an infinite condescention of divine wisdom in their way of instruction , representing unto us the power of things spiritual , in what we naturally discern . instances of this kind in calling the lord christ by the names of those creatures which unto our senses represent that excellency which is spiritually in him , are innumerable . so he is called the rose for the sweet savour of his love , grace and obedience ; the lilly for his gracious beauty and amiableness ; the pearl of price for his worth , for to them that believe he is precious ; the vine for his fruitfulness ; the lion for his power , the lamb for his meekness and fitness for sacrifice , with other things of the like kind almost innumerable . these things have i mentioned , not with any design to search into the depth of this treasury of those divine truths concerning the glory of christ ; but only to give a little light unto the words of the evangelist , that he opened unto his disciples out of moses and all the prophets the things which concerned himself ; and to stir up our own souls unto a contemplation of them as contained therein . chap. ix . the glory of christ in his intimate conjunction with the church . vvhat concerns the glory of christ in the mission of the holy ghost unto the church , with all the divine truths that are branched from it , i have at large declared in my discourse concerning the whole dispensation of the holy spirit . here therefore it must have no place amongst those many other things which offer themselves unto our centemplation , as part of this glory , or intimately belonging thereunto . i shall insist briefly on three only , which cannot be reduced directly unto the former heads . and the first of these is , that intimate conjunction that is between christ and the church ; whence it is just and equal in the sight of god , according unto the rules of his eternal righteousness , that what he did and suffered in the discharge of his office , should be esteemed , reckoned , and imputed unto us , as unto all the fruits and benefits of it , as if we had done and suffered the same things our selves . for this conjunction of his with us , was an act of his own mind and will , wherein he is ineffably glorious . the enemies of the glory of christ and of his cross , do take this for granted , that there ought to be such a conjunction between the guilty person and him that suffers for him , as that in him the guilty person may be said in some sense to undergo the punishment himself . but then they affirm on the other hand , that there was no such conjunction between christ and sinners , none at all ; but that he was a man , as they were men ; and otherwise , that he was at the greatest distance from them all , as it is possible for one man to be from another , socin . de servat . lib. 3. cap. 3. the falseness of this latter assertion , and the gross ignorance of the scripture under a pretence of subtilty , in them that make it , will evidently appear in our ensuing discourse . the apostle tells us 1 pet. 2. 24. that in his own self he bare our sins in his own body on the tree ; and chap. 3. 18. that he suffered for sin , the just for the unjust , that he might bring us unto god. but this seems somewhat strange unto reason ; where is the justice , where is the equity , that the just should suffer for the unjust ? where is divine righteousness herein ? for it was an act of god , the lord hath laid on him the iniquites of us all , isa. 53. 6. the equity hereof , with the grounds of it , must be here a little enquired into . first of all , it is certain that all the elect , the whole church of god , fell in adam , under the curse due to the transgression of the law. it is so also , that in this curse , death both temporal and eternal was contained . this curse none could undergo and be sayed . nor was it consistent with the righteousness , or holiness , or truth of god , that sin should go unpunished . wherefore there was a necessity upon a supposition of gods decree to save his church , of a translation of punishment ; namely , from them who had deserved it , and could not bear it , unto one who had not deserved it , but could bear it . a supposition of this translation of punishment by divine dispensation , is the foundation of christian religion , yea of all supernatural revelation contained in the scripture . this was first intimated in the first promise ; and afterwards explained and confirmed in all the institutions of the old testament . for although in the sacrifices of the law there was a revival of the greatest and most fundamental principal of the law of nature , namely , that god is to be worshipped with our best ; yet the principal end and use of them , was to represent this translation of punishment from the offender unto another , who was to be a sacrifice in his stead . the reasons of the equity hereof , and the unspeakable glory of christ herein , is what we now enquire into . and i shall reduce what ought to be spoken hereunto , to the ensuing heads . 1. it is not contrary unto the nature of divine justice ; it doth not interfere with the principles of natural light in man , that in sundry cases some persons should suffer punishment for the sins and offences of others . i shall at present give this assertion no other confirmation , but only that god hath often done so , who will , who can do no iniquity . so he affirms that he will do , exod. 20. 5. visiting the sins of the fathers upon the children under the third and fourth generation . it is no exception of weight , that they also are sinners , continuing in their fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . so the church affirms ; our fathers have sinned , and are not ; and we have born their iniquities , lam. 5. 11. and so it was : for in the babylonish captivity god punished the sins of their fore-fathers , especially those committed in the days of manasses , 2 king. 23. 26 , 27. as afterwards in the final destruction of that church and nation , god punished in them the guilt of all bloody persecutions from the beginning of the world , luke 11. 50 , 51. so canaan was cursed for the sin of his father , gen. 9. 25. saul's seven sons were put to death for their fathers bloody cruelty , 2 sam. 21. 8. 14. for the sin of david , seventy thousand of the people were destroyed by an angel , concerning whom he said , it is i that have sinned and done evil , these sheep what have they done ? 2 sam. 24. 15 , 17. see also 1 king. 21. 29. so was it with all the children or infants that perished in the flood , or in the conflagration of sodom and gomorrah . and other instances of the like nature may be assigned . it is therefore evident , that there is no inconsistency with the nature of divine justice , nor the rules of reason among men , that in sundry cases the sins of some may be punished on others . 2. it is to be observed that this administration of justice is not promiscuous , that any whatever , may be punished for the sins of any others . there is always a special cause and reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . and two things belong unto this conjunction . ( 1. ) especial relation . ( 2. ) especial mutual interest . 1. there is an especial relation required unto this translation of punishment . such as that between parents and children , as in most of the instances before given ; or between a king and subjects , as in the case of david . hereby the persons sinning , and those suffering , are constituted one body , wherein if one member offend , anonother may justly suffer : the back may answer for what the hands takes away . 2. it consists in mutual interest . those whose sins are punished in others , have such an interest in them , as that their being so , is a punishment unto themselves . therefore are such sinners threatned with the punishment and evils that shall befall their posterity or children for their sakes which is highly poenal unto themselves , numb . 14. 33. your children shall wander in the wilderness forty years , and bear your whoredoms . the punishment due to their sins is in part transferred unto their children , and therein did the sting of their own punishment also consist . 3. there is a greater , a more intimate conjunction , a nearer relation , an higher mutual interest between christ and the church , than ever was or can be between any other persons or relations in the world , whereon it became just and equal in the sight of god , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . there neither is nor can be any more than a threefold conjunction between diverse , distinct persons . the first is natural , the second is moral , whereunto i refer that which is spiritual or mystical ; and the third foederal , by vertue of mutual compact . in all these ways is christ in conjunction with his church , and in every in one of them , in a way singular and peculiar . 1. the first conjunction of distinct persons is natural . god hath made all mankind of one blood , act. 17. 26. whereby there is a cognation and alliance between them all . hence every man , is every mans brother or neighbour , unto whom loving kindness is to be shewed , luk. 10. 36. and this conjunction was between christ and the church ; as the apostle declares , heb. 2. 14. for asmuch as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil , and deliver them who through fear of death were all their life time subject to bondage . hence both he that sanctifieth , and they who are sanctified are all of one , v. 11. his infinite condescention in coming into this communion and conjunction of nature with us , was before declared : but it is not common like that between all other men partakers of the same nature . there are two things wherein it was peculiar and eminent . 1. this conjunction between him and the church , did not arise from a necessity of nature , but from a voluntary act of his will. the conjunction that is between all others is necessary . every man is every mans brother whether he will or no , by being a man. natural generation communicating to every one his subsistence in the same nature , prevents all acts of their own will and choice . with the lord christ it was otherwise as the text affirms : for such reasons as are there expressed , he did by an act of his own will partake of flesh and blood , or came into this conjunction with us . he did it of his own choice , because the children did partake of the same . he would be what the children where . wherefore the conjunction of christ in humane nature with the church , is ineffably distinct from that common conjunction which is amongst all others in the same nature . and therefore altho it should not be meet amongst meer men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the lord christ , who in a strange and wonderful manner came into this conjunction by a meet act of his own . 2. he came into it on this design , and for this only end , nemely , that in our nature taken to be his own , he might do and suffer what was to be done and suffered for the church : so it is added in the text ; that by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to bondage . this was the only end of his conjunction in nature with the church : and this puts the case between him and it , at a vast distance from what is or may be between other men. it is a foolish thing to argue , that because a mere participation of the same nature among men , is not sufficient to warrant the righteousness of punishing one for another ; that therefore the conjunction in the same nature betwixt christ and the church , is not a sufficient and just foundation of his suffering for us , and in our stead ! for by an act of his own will and choice , he did partake of of our nature , and that for this very end , that therein he might suffer for us , as the holy ghost expresly declares . amongst others there neither is nor can be any thing of this nature , and so no objection from what is equal or inequal amongst them , can arise against what is equal between christ and the church . and herein is he glorious and precious unto them that believe , as we shall see immediately . 2. there is a mystical conjunction between christ and the church , which answers all the most strict real or moral unions or conjunctions between other persons or things . such is the conjunction between the head of a body and its members , or the tree of the vine and its branches which are real ; or between an husband and wife , which is moral and real also . that there is such a conjunction between christ and his church , the scripture plentifully declares , as also that it is the foundation of the equity of his suffering in its stead . so speaks the apostle , eph. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. husbands love your wives , even as christ also loved the church ( that is his wife , the bride the lambs wife ) and gave himself for it , &c. being the head and husband of the church , which was to be sanctified and saved , and could be so no otherwise but by his blood and sufferings , he was both meet so to suffer , and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it , and suffered . let the adversaries of the glory of christ assign any one instance of such a conjunction , union and relation between any amongst mankind , as is between christ and the church , and they may give some countenance unto their cavils against his obedience and sufferings in our stead , with the imputation of what he did and suffered unto us . but the glory of christ is singular herein , and as such it appears unto them by whom the mystery of it is in any measure spiritually apprehended . but yet it will be said , that this mystical conjunction of christ with his church is consequential unto what he did and suffered for it : for it ensues on the conversion of men unto him . for it is by faith that we are implanted into him . until that be actually wrought in us , we have no mystical conjunction with him . he is not an head , or an huusband unto unregenerate , unsanctified unbelievers whilst they continue so to be : and such was the state of the whole church when christ suffered for us , rom. 5. 8. eph. 2. 5. there was therefore no such mystical conjunction between him and the church , as to render it meet and equal that he should suffer in its stead . wherefore the church is the effect of the work of the redemption , that which rose out of it , which was made and constituted by it ; and cannot be so the object of it , as that which was to be redeemed by vertue of an antecedent conjunction with it . i answer , 1. although this mystical conjunction is not actually consummate without an actual participation of the spirit of christ , yet the church of the elect was designed antecedently unto all his sufferings , to be his spouse and wife , so as that he might love her and suffer for her ; so it is said , hos. 12. 13. israel served for a wife , and for a wife he kept sheep . howbeit , she was not his married wife , until after he had served for her , and thereby purchased her to be his wife ; yet as he served for her , she is called his wife , because of his love unto her , and because she was so designed to be upon his service . so was the church designed to be the spouse of christ in the counsel of god , whereon he loved her , and gave himself for her . hence in the work of redemption the church was the object of it as designed to be the spouse of christ , and the effect of it , inasmuch as that thereby it was made meet for the full consummation of that alliance ; as the apostle expresly declares , eph. 5. 25 , 26 , 27. 2. antecedently unto all that the lord christ did and suffered for the church , there was a supreme act of the will of god the father , giving all the elect unto him , entrusting them with him , to be redeemed , sanctified and saved ; as himself declares , joh. 17. 6 , 9. chap. 10. 14 , 15 , 16. and on these grounds this mystical conjunction between christ and the church hath its vertue and efficacy before it be actually consummate . 3. there is a foederal conjunction between distinct persons : and as this is various according unto the variety of the interests and ends of them that enter into it ; so that is most eminent , where one by the common consent of all that are concerned , undertakes to be a sponsor or surety for others , to do and answer what on their part is required of them for attaining the ends of the covenant . so did the lord christ undertake to be surety of the new covenant in behalf of the church , heb. 7. 22. and thereon tendred himself unto god to do and suffer for them , in their stead , and on their behalf , whatever was required , that they might be sanctified and saved . these things i have treated of at large elsewhere , as containing a great part of the mystery of the wisdom of god in the salvation of the church . here therefore i do only observe that this is that whereby the mystical conjunction that was between christ and the church , whereon it was meet just and equal in the sight of god , that what he did and suffered should be imputed unto us , is compleated . these are some of the foundations of that mystery of transmitting the sins of the church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself , which is the life , soul and center of all scripture revelations . and herein is he exceedingly glorious , and precious unto them that believe . no heart can conceive , no tongue can express the glory of christ herein . now because his infinite condescension and love herein have been spoken to before , i shall here only instance its greatness in some of its effects . 1. it shines forth in the exaltation of the righteousness of god in the forgiveness of sins . there is no more adequate conception of the divine nature , than that of justice in rule and government . hereunto it belongs to punish sin according unto its desert : and herein consisted the first actings of god as the governour of the rational creation ; they did so in the eternal punishment of the angels that sinned , and the casting of adam out of paradise , an emblem also of everlasting ruin. now all the church , all the elect of god are sinners : they were so in adam ; they have been and are so in themselves . what doth become the justice of god to do thereon ? shall it dismiss them all unpunished ? where then is that justice which spared not the angels who sinned nor adam at the first ? would this procedure have any consonancy thereunto , be reconcilable unto it ? wherefore the establishment of the righteousness of god on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see rom. 10. 3 , 4. but in this interposition of christ , in this translation of punishment from the church unto him , by vertue of his conjunction therewith , there is a blessed harmony between the righteousness of the god , and the forgiveness of sins ; the exemplification whereof , is his eternal glory . o blessed change ! o sweet permutation ; as justine martyr speaks . by vertue of his union with the church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of god , it was a righteous thing with god , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the honour and exaltation of his justice , as well as of his grace and mercy , rom. 3. 24 , 25 , 26. herein is he glorious in the sight of god , angels and men. in him there is at the same time , in the same divine actings , a glorious resplendency of justice and mercy ; of the one in punishing ; of the other in pardoning . the appearing inconsistency between the righteousness of god and the salvation of sinners , wherewith the consciences of convinced persons are exercised and terrified , and which is the rock at which most of them split themselves into eternal ruin , is herein removed and taken away . in his cross were divine holiness and vindictive justice exercised and manifested ; and through his triumph grace and mercy are exerted to the utmost . this is that glory which ravisheth the hearts , and satiates the souls of them that believe . for what can they desire more , what is farther needful unto the rest and composure of their souls , than at one view to behold god eternally well pleased in the declaration of his righteousness , and the exercise of his mercy , in order unto their salvation ? in due apprehensions hereof , let my soul live ; in the faith hereof let me dye , and let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fulness . he is glorious in that the law of god in its preceptive part , or as unto the obedience which it required , was perfectly fulfilled and accomplished . that it should be so , was absolutely necessary from the wisdom , holiness and righteousness of him , by whom it was given : for what could be more remote from those divine perfections , than to give a law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? this could not be done by us ; but through the obedience of christ by vertue of this his mystical conjunction with the church , the law was so fulfilled in us by being fulfilled for us , as that the glory of god in the giving of it , and annexing eternal rewards unto it , is exceedingly exalted , see rom. 8. 3 , 4. this is that glory of christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the despondencies of poor tempted , doubting souls ; and an anchor it will be unto all believers , which they may cast within the vail , to hold them firm and stedfast in all tryals , storms and temptations in life and death . chap. x. the glory of christ in the communication of himself unto believers . another instance of the glory of christ which we are to behold here by faith , and hope that we shall do so by sight hereafter , consists in the mysterious communication of himself and all the benefits of his mediation , unto the souls of them that do believe , to their present happiness and future eternal blessedness . hereby he becomes theirs as they are his ; which is the life , the glory and consolation of the church , cant. 6. 3. chap. 3. 16. chap. 3. 10. he and all that he is being appropriated unto them by vertue of their mystical union ; there is , there must be some ground , formal reason and cause of this relation between christ and the church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other men in the world. the apostle speaking of this communication of christ unto the church , and the union between them , which doth ensue thereon , affirms that is a great mystery ; for i speak , saith he , concerning christ and the church , ephes. 5. 32. i shall very briefly enquire into the causes , ways and means of this mysterious communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his mediation to belong unto us : for , as was said , it is evident that he doth not thus communicate himself unto all by a natural necessity , as the sun gives light equally unto the whole world ; nor is he present withall by an ubiquity of his humane nature ; nor as some dream , by a diffusion of his rational soul into all ; nor doth he become ours by a carnal eating of him in the sacrament ; but this mystery proceeds from , and depends on other reasons and causes , as we shall briefly declare . but yet before i proceed to declare the way and manner whereby christ communicateth himself unto the church , i must premise something of divine communications in general , and their glory . and i shall do this by touching a little on the harmony and correspondency that is between the old creation and the new. 1. all being , power , goodness , and wisdom were originally , essentially , infinitely in god : and in them with the other perfections of his nature , consisted his essential glory . 2. the old creation was a communication of being and goodness by almighty power , directed by infinite wisdom , unto all things that were created for the manifestation of that glory . this was the first communication of god unto any thing without himself , and it was exceeding glorious , see psal. 19. 1. rom. 1. 21. and it was a curious machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their beings . all creatures below live on the earth , and the products of it ; the earth for its whole production depends on the sun and other heavenly bodies , as god declares , hos. 2. 21 , 22. i will hear , saith the lord , i will hear the heavens and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oil , and they shall hear jezreel . god hath given a subordination of things in a concatenation of causes whereon their subsistence doth depend . yet , 4. in this mutual dependency on , and supplies unto one another , they all depend on , and are influenced from god himself , the eternal fountain of being , power , and goodness . he hears the heavens ; and in the continuation of this order by constant divine communication of being , goodness and power , unto all things , god is no less glorified than in the first creation of them , act. 14. 15 , 16 , 17. chap. 17. 24 , 25 , 26 , 27 , 28 , 29. 5. this glory of god is visible in the matter of it , and is obvious unto the reason of mankind ; for from his works of creation and providence they may learn his eternal power and godhead , wherein he is essentially glorious . 6. but by this divine communication god did not intend only to glorifie himself in the essential properties of his nature , but his existence also in three persons , of father , son and spirit . for although the whole creation in its first framing , and in its perfection , was and is by an emanation of power and goodness from the divine nature in the person of the father , as he is the fountain of the trinity , whence he is said peculiarly to be the creator of all things ; yet the immediate operation in the creation was from the son , the power and wisdom of the father , joh. 1. 1 , 2 , 3. col. 1. 16. heb. 1. 3. and as upon the first production of the mass of the creation , it was under the especial care of the spirit of god to preserve and cherish it , unto the production of all distinct sorts of creatures , gen. 1. 2. so in the continuance of the whole there is an especial operation of the same spirit in all things . nothing can subsist one moment by vertue of the dependance which all things have on one another , without a continual emanation of power from him , see psal. 104. 29 , 30. by these divine communications in the production and preservation of the creature , doth god manifest his glory , and by them alone in the way of nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his glory should be known unto any but himself . wherefore on these divine communications doth depend the whole maninifestation of the glory of god. but this is far more eminent , though not in the outward effects of it so visible in the new creation , as we shall see . 1. all goodness , grace , life , light , mercy and power , which are the springs and causes of the new creation , are all originally in god , in the divine nature , and that infinitely and essentially . in them is god eternally or essentially glorious , and the whole design of the new creation was to manifest his glory in them by external communications of them and from them . 2. the first communication of , and from these things , is made unto christ as the head of the church . for in the first place , it pleased god that in him should all the fulness of these things dwell , so as that the whole new creation might consist in him , col. 1. 17 , 18 , 19. and this was the first egress of divine wisdom for the manifestation of the glory of god in these holy properties of his nature . for , 3. this communication was made unto him as a repository and treasury of all that goodness , grace , life , light , power and mercy which were necessary for the constitution and preservation of the new creation . they were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole mystical body designed unto him , that is the church . and this is the first emanation of divine power and wisdom for the manifestation of his glory in the new creation . this constitution of christ as the head of it , and the treasuring up in him , all that was necessary for its production and preservation , wherein the church is chosen and preordained in him unto grace and glory , is the spring and fountain of divine glory in the communications that ensue thereon . 4. this communication unto christ is ( 1. ) unto his person ; and then ( 2. ) with respect unto this office. it is in the person of christ that all fulness doth originally dwell . on the assumption of human nature into personal union with the son of god , all fulness dwells in him bodily , col. 2. 9. and thereon receiving the spirit in all fulness , and not by measure , all the treasures of wisdom and knowledge were hid in him , col. 2. 3. and he was filled with the unsearchable riches of divine grace , ephes. 3. 8 , 9 , 10 , 11. and the office of christ is nothing but the way appointed in the wisdom of god , for the communication of the treasures of grace , which were communicated unto his person . this is the end of the whole office of christ in all the parts of it , as he is a priest , a prophet and a king. they are , i say , nothing but the ways appointed by infinite wisdom for the communication of the grace laid up in his person unto the church . the transcendent glory hereof , we have in some weak measure enquired into . 5. the decree of election prepared , if i may so say , the mass of the new creation . in the old creation , god first prepared and created the mass or matter of the whole , which afterwards by the power of the holy spirit , was formed into all the distinct beings whereof the whole creation was to consist ; and animated according to their distinct kinds . and in order unto the production and perfecting of the work of the new creation , god did from eternity in the holy purpose of his will prepare , and in design set apart unto himself , that portion of mankind whereof it was to consist . hereby they were only the peculiar matter that was to be wrought upon by the holy ghost , and the glorious fabrick of the church erected out of it . what was said , it may be , of the natural body , by the psalmist , is true of the mystical body of christ , which is principally intended , psal. 139. 15 , 16. my substance was not hid from thee , when i was made in secret , and curiously wrought in the lowest parts of the earth : thine eyes did see my substance yet being imperfect , and in thy book all my members were written which in continuance were fashioned , when as yet there was none of them . the substance of the church whereof it was to be formed , was under the eye of god , as proposed in the decree of election ; yet was it as such imperfect . it was not formed or shaped into members of the mystical body . but they were all written in the book of life . and in pursuance of the purpose of god , there they are by the holy spirit in the whole course and continuance of time in their several generations fashioned into the shape designed for them . 6. this therefore is herein , the glorious order of divine communications . from the infinite eternal spring of wisdom , grace , goodness , and love in the father , all the effects whereof unto his end were treasured up in the person and mediation of the son ; the holy spirit unto whom the actual application of them is committed , communicates life , light , power , grace and mercy unto all that are designed parts of the new creation . hereon doth god glorifie both the essential properties of his nature , his infinite wisdom , power , goodness and grace , as the only eternal spring of all these things ; and also his ineffable glorious existence in three persons , by the order of the communication of these things unto the church , which are originally from his nature . and herein is the glorious truth of the blessed trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the foundation of their faith and hope . in a view of the glorious order of those divine communications , we are in a steady contemplation of the ineffable glory of the existence of the nature of god in the three distinct persons of father , son and holy ghost . 7. according unto this divine order the elect in all ages are by the holy spirit moving and acting on that mass of the new creation , formed and animated with spiritual life , light , grace and power unto the glory of god. they are not called accidentally according unto the external occasions and causes of their conversion unto god ; but in every age , at his own time and season , the holy spirit communicates these things unto them , in the order declared unto the glory of god. 8. and in the same manner is the whole new creation preserved every day : every moment there is vital power and strength , mercy and grace communicated in this divine order to all believers in the world. there is a continual influence from the fountain , from the head , into all the members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the apostle declares that the whole constitution of church-order is suited as an external instrument to promote these divine communications , unto all the members of the church , it self eph. 4. 13 , 14 , 15 , 16. this in general is the order of divine communications , which is for the substance of it continued in heaven , and shall be so unto eternity ; for god is , and ever will be all and in all . but at present , it is invisible unto eyes of flesh , yea , the reason of men. hence it is by the most despised , they see no glory in it : but let us consider the prayer of the apostle , that it may be otherwise with us , ephes. 1. 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. for the revelation made of the glory of god in the old creation , is exceeding inferior to that which he makes of himself in the new. having premised these things in general concerning the glory of divine communications , i shall proceed to declare in particular , the grounds and way whereby the lord christ communicates himself , and therewithal all the benefits of his mediation , unto them that do believe , as it was before proposed . we on our part are said herein to receive him , and that by faith , john 1. 11 , 12. now where he is received by us , he must be tendred , given , granted , or communicated unto us . and this he is by some divine acts of the father , and some of his own . the foundation of the whole is laid in a soveraign act of the will , the pleasure , the grace of the father . and this is the order and method of all divine operations in the way and work of grace . they originally proceed all from him ; and having effected their ends , do return , rest , and center in him again , see ephes. 1. 4 , 5 , 6. wherefore that christ is made ours , that he is communicated unto us , is originally from the free act , grant and donation of the father , 1 cor. 1. 30. rom. 5. 15 , 16 , 17. and hereunto sundry things do concur . as ( 1. ) his eternal purpose which he purposed in himself to glorifie his grace in all his elect , by this communication of christ , and the benefits of his mediation unto them , which the apostle declares at large , ephes. 1. ( 2. ) his granting all the elect unto christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual communication of himself unto them . thine they were , and thou gavest them to me , joh. 17. ( 3. ) the giving of the promise , or the constitution of the rule and law of the gospel , whereby a participation of christ , an interest in him and all that he is , is made over and assured unto believers , joh. 1. 12. 1 joh. 1. 1 , 2 , 3 , 4. ( 4. ) an act of almighty power , working and creating faith in the souls of the elect , enabling them to receive christ so exhibited and communicated unto them by the gospel , ephes. 1. 19 , 20. chap. 2. 5 , 6 , 7 , 8. these things which i have but named , have an influence into the glory of christ herein : for this communication of him unto the church , is an effect of the eternal counsel , wisdom , grace and power of the father . but they are the acts of christ himself herein , which principally we enquire into , as those which manifest the glory of his wisdom , love and condescention . and 1. he gives and communicates unto them his holy spirit ; the holy spirit as peculiarly his , as granted unto him of the father , as inhabiting in him in all fulness . this spirit abiding originally as to his person , and immeasurably as unto his effects and operations in himself , he gives unto all believers to inhabit and abide in them also , joh. 14. 14. 20. 1 cor. 6. 16 , 17. rom. 8. 8. hence follows an ineffable union between him and them . for as in his incarnation he took our nature into personal union with his own ; so herein he takes our persons into a mystical union with himself . hereby he becomes ours , and we are his . and herein is he unspeakably glorious . for this mystery of the inhabitation of the same spirit in him as the head , and the church as his body , animating the whole , is a transcendent effect of divine wisdom . there is nothing of this nature in the whole creation besides ; no such union , no such mutual communication . the strictest unions and relations in nature are but shadows of it . ephes. 5. 25 , 26 , 27 , 28 , 29 , 30 , 31 , 32. herein also is the lord christ precious unto them that do believe , but a stone of stumbling , and a rock of offence unto the disobedient . this glorious ineffable effect of his wisdom and grace , this rare , peculiar , singular way of the communication of himself unto the church , is by many despised . they know , it may be , some of them , what it is to be joyned unto an harlot so as to become one flesh , but what it is to be joyned unto the lord so as to become one spirit , they know not . but this principle and spring of the spiritual life of the church , and of all vital spiritual motions towards god , and things heavenly , wherein , and whereby our life is hid with christ in god , is the glory , the exaltation , the honor , the security of the church unto the praise of the grace of god. the understanding of it in its causes , effects , operations and priviledges wherewith it is accompanied , is to be preferred above all the wisdom in , and of the world. 2. he thus communicates himself unto us , by the formation of a new nature , his own nature in us ; so as that the very same spiritual nature is in him , and in the church . only it is so with this difference , that in him it is in the absolute perfection of all those glorious graces wherein it doth consist ; in the church it is in various measures and degrees , according as he is pleased to communicate it . but the same divine nature it is , that is in him and us ; for through the precious promises of the gospel , we are made partakers of his divine nature . it is not enough for us , that he hath taken our nature to be his , unless he gives us also his nature to be ours ; that is implants in our souls all those gracious qualifications , as unto the essence and substance of them , wherewith he himself in his human nature is endued . this is that new man , that new creature , that divine nature , that spirit which is born of the spirit , that transformation into the image of christ , that putting of him on , that workmanship of god , whereunto in him we are created , that the scripture so fully testifieth unto , joh. 3. 6. rom. 6. 3 , 4 , 5 , 6 , 7 , 8. 2 cor. 3. 18. chap. 5. 17. ephes. 4. 20. 24. 2 pet. 1. 4. and that new heavenly nature which is thus formed in believers , as the first vital act of that union which is between christ and them by the inhabitation of the same spirit , is peculiarly his nature . for both is it so as it is in him the idaea and the exemplar of it in us , inasmuch as we are predestinated to be conformed unto his image ; and as it is wrought or produced in our souls by an emanation of power , vertue , and efficiency from him . this is a most heavenly way of the communication of himself unto us , wherein of god he is made unto us wisdom and sanctification . hereon he says of his church , this now is bone of my bone , and flesh of my flesh ; i see my self , my own nature in them , whence they are comely and desirable . hereby he makes way to present it to himself a glorious church , not having spot or wrinkle , or any such thing , but holy and without blemish . on this communication of christ unto us by the forming of his own nature in us , depends all the purity , the beauty , the holiness , the inward clory of the church . hereby is it really , substantially internally separated from the world , and distinguished from all others , who in the outward forms of things , in the profession and duties of religion seem to be the same with them . hereby it becomes the first fruits of the creation unto god , bearing forth the renovation of his image in the world : herein the lord christ is , and will be glorious unto all eternity . i only mention these things , which deserve to be far more largely insisted on . 3. he doth the same by that actual insitition or implantation into himself , which he gives us by faith ; which is of his own operation . for hereon two things do ensue ; one by the grace or power , the other by the law or constitution of the gospel , which have a great influence into this mystical communication of christ unto the church . and the first of these is , that thereby there is communicated unto us , and we do derive supplies of spiritual life , sustentation , motion , strength in grace , and perseverance from him continually . this is that which himself so divinely teacheth in the parable of the vine and its branches , joh. 15. 1 , 2 , 3 , 4 , 5. hereby is there a continual communication from his all fulness of grace unto the whole church , and all the members of it , unto all the ends and duties of spiritual life . they live , nevertheless not they , but christ liveth in them ; and the life which they lead in the flesh , is by the faith of the son of god. and the other , by vertue of the law and constitution of the gospel , is , that hereon his righteousness , and all the fruits of his mediation , are imputed unto us ; the glory of which mystery the apostle unfolds , rom. 3. 4 , 5. i might add hereunto the mutual inbeing that is between him and believers by love ; for the way of the communication of his love unto them , being by the shedding of it abroad in their hearts by the holy ghost , and their returns of love unto them being wrought in them by an almighty efficiency of the same spirit , there is that which is deeply mysterious and glorious in it . i might mention also the continuation of his discharge of all his offices towards us , whereon all our receptions from him , or all the benefits of his mediation , whereof we are made partakers , do depend . but the few instances that have been given of the glory of christ in this mysterious communication of himself unto his church , may suffice to give us such a view of it , as to fill our hearts with holy admiration and thanksgiving . chap. xi . the glory of christ in the recapitulation of all things in him . in the last place the lord christ is peculiarly and eminently glorious in the re-capitulation of all things in him , after they had been scattered and disordered by sin . this the apostle proposeth as the most signal effect of divine wisdom , and the soveraign pleasure of god. he hath abounded towards us in all wisdom and prudence ; having made known unto us the mystery of his will according unto his good pleasure , which he hath purposed in himself . that in the dispensation of the fulness of time , he might gather together in one all things in christ , both which are in the heavens , and which are on earth , even in him , ephes. 1. 8 , 9 , 10. for the discovery of the mind of the holy ghost in these words , so far as i am at present concerned , namely , as unto the representation of the glory of christ in them , sundry brief observations must be premised ; and in them it will be necessary that we briefly declare the original of all these things in heaven and earth , their primitive order , the confusion that ensued thereon , with their restitution in christ , and his glory thereby . god alone hath all being in him . hence he gives himself that name , i am , exod. 3. 14. he was eternally all ; when all things else that ever were , or now are , or shall be , were nothing . and when they are , they are no otherwise , but as they are of him , and from him , and to him , rom. 11. 36. moreover his being and goodness are the same . the goodness of good is the meetness of the divine being to be communicative of it self in its effects . hence this is the first notion of the divine nature , infinite being and goodness in a nature intelligent and self-subsistent . so the apostle declares it , he that cometh unto god must believe that he is , and that he is a rewarder , heb. 11. 6. 2. in this state of infinite , eternal being and goodness antecedent unto any act of wisdom or power without himself , to give existence unto other things , god was , and is eternally in himself all that he will be , all that he can be , unto eternity . for where there is infinite being and infinite goodness , there is infinite blessedness and happiness , whereunto nothing can be added . god is always the same . that is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. 102. 27. thou art he , always the same . all things that are , make no addition unto god , no change in his state. his blessedness , happiness , self-satisfaction , as well as all other his infinite perfections , were absolutely the same before the creation of any thing , whilst there was nothing but himself , as they are since he hath made all things . for the blessedness of god consists in the ineffable mutual inbeing of the three holy persons in the same nature , with the immanent reciprocal actings of the father and the son in the eternal love and complacency of the spirit . hereunto nothing can be added , herein no change can be made by any external work or effect of power . herein doth god act in the perfect knowledge , and perfect love of his own perfections unto an infinite acquiescency therein , which is the divine blessedness . this gives us the true notion of the divine nature antecedent unto the manifestation of it made by any outward effects . infinite being and goodness eternally blessed in the knowledge and enjoyment of it self by inconceivable , ineffable , internal actings answering the manner of its subsistence , which is in three distinct persons . 3. this being and goodness of god by his own will and pleasure , acting themselves in infinite wisdom and power , produced the creation of all things . herein he communicated a finite , limited , dependent being and goodness unto other things without himself . for all being and goodness being , as was said , in him alone , it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness into other things . wherefore as when he had given unto every thing its being out of nothing by the word of his power , saying , let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , gen. 1. last . being and goodness must be the first outward effects of the divine nature , which being wrought by infinite power and wisdom , do represent unto us the glory of god in the creation of all things . infinite being in self-subsistence , which is necessary in the first cause and spring of all things ; infinite goodness to communicate the effect of this being unto that which was not , and infinite wisdom and power in that communication , are gloriously manifested therein . 4. in this state , all things that were made , depended immediately on god himself , without the interposition of any other head of influence or rule . they had the continuance of their being and its preservation , from the immediate actings of these properties of the divine nature whereby they were made ; and their dependance on god was by vertue of that law , which was implanted on the principles and powers of their several natures by god himself . 5. thus in the beginning god created the heavens and the earth . he provided himself of two distinct rational families , that should depend on him according to a law of moral obedience , and thereby give glory to him ; with two distinct habitations for them cognate unto their nature and use ; heaven above , and the earth beneath . the earth he appointed for the habitation of man , which was every way suited unto the constitution of his nature , the preservation of his being , and the end of his creation in giving glory to god. heaven he prepared for the habitation of the angels , which was suited unto the constitution of their nature , the preservation of their being , and the end of their creation in giving glory to god. wherefore as man had power and dominion over all things here below , and was to use them all unto the glory of god , by which means god received glory from them also , though in themselves bruit and inanimate ; so the angels had the like dominion over the coelestial and aetherial bodies , wherewith god had fitted the place of their habitation , that through the contemplation and use of them , god might have a revenue of glory and praise from them also . to suppose any other race of intellectual creatures , besides angels in heaven , and men on earth , is not only without all countenance from any divine testimony , but it disturbs and disorders the whole representation of the glory of god made unto us in the scripture , and the whole design of his wisdom and grace as declared therein . intellectual creatures not comprehended in that government of god , and mystery of his wisdom in christ , which the scripture reveals , are a chimera framed in the imaginations of some men , scarce duly sensible of what it is to be wise unto sobriety . 6. this order of things was beautiful and comely . hence were they all said to be exceeding good . for each of these families had their own immediate , distinct dependance on god. he was the immediate head of them . there was no other common head interposed between god and them . they were not an head unto one another . there were no communications unto them , but what were immediate from god himself . and their union among themselves was in this alone , that all their obedience did meet and center in god. so god made the heavens and the earth , and two distinct families in them for himself . 7. this beautiful order in it self , this union between the two families of god , was disturbed , broken , dissolved by the entrance of sin : for hereby part of the family above , and the whole family below , fell off from their dependance on god , and ceasing to center in him as their head , they fell into variance and enmity among themselves . for the center of this union and order being removed and lost , nothing but enmity and confusion remained among them . hereon to shew that its goodness was lost , god cursed the earth and all that was in it ; for it was put in subjection unto man , who was now fallen from him : howbeit he cursed not the heavens which were in subjection unto the angels , because some of them only left their habitation ; and the habitation of the residue was not to be cursed for their sakes . but mankind was wholly gone off from god. 8. the angels that sinned , god utterly rejected for ever as an example of his severity ; the whole race of mankind he would not utterly cast off , but determined to recover and save a remnant according to the election of grace ; which how he did it in a way of condecency unto all his divine perfections , i have elsewhere declared . 9. howbeit he would not restore them into their former state , so as to have again two distinct families , each in an immediate dependance on himself , though he left them in different and distinct habitations , eph. 3. 15. but he would gather them both into one , and that under a new head , in whom the one part should be preserved from sinning , and the other delivered from sin committed . 10. this then is that which the apostle declares in these words , to gather together in one all things which are in heaven , and which are in earth ; even in him . and so he again expresseth it , col. 1. 20. to reconcile all things unto himself in him , whether they are things in heaven , or things in earth , all things were fallen into disorder and confusion by sin ; they were fallen off from god into variance among themselves . god would not restore them into their first order in an immediate dependance on his divine perfections . he would no longer keep them in two distinct families ; but he would in his infinite wisdom and goodness gather them up into one common head , on whom they should have their immediate dependance , and be reconciled again among themselves . 11. this new head , wherein god hath gathered up all things in heaven and earth into one ; one body , one family , on whom is all their dependance , in whom they all now consist , is jesus christ the son of god incarnate , see 1 cor. 11. 3. eph. 1. 21 , 22 , 23. this glory was reserved for him ; none other could be meet for it , or worthy of it , see col. 1. 17 , 18 , 19 , 20. 12. to answer all the ends of this new head of gods recollected family , all power in heaven and earth , all fulness of grace and glory , is committed unto him . there is no communication from god , no act of rule towards this family , no supply of vertue , power , grace or goodness unto angels or men , but what is immediately from this new head , whereinto they are gathered . in him they all consist , on him do they depend , unto him are they subject ; in their relation unto him doth their peace , union and agreement among themselves consist . this is the recapitulation of all things intended by the apostle . 13. it is true , that he acts distinctly and variously towards the two parts of the recollected family of angels and men , according as their different states and conditions do require . for ( 1. ) we had need of a reparation by redemption and grace , which the angels had not . ( 2. ) angels were capable of immediate confirmation in glory , which we are not , until we come to heaven . therefore ( 1. ) he assumed our nature that it might be repaired ; which he did not the nature of the angels . ( 2. ) he gives us union unto himself , by his spirit , which exalts us into a dignity and honour , meet for fellowship with them in the same family . this is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in jesus christ ; and herein is he transcendently glorious ; or his glory herein is far above our comprehension : yet some few things may be observed to direct us in the view and contemplation of it . as , 1. he alone was a meet and capable subject of it . he only could bear the weight of this glory . no meer creature in heaven or earth was meet to be thus made the head of the whole new creation of god. in none of them could all things consist . none of them was meet to be thus in the place of god , to have all things depend upon him , and be put in subjection unto him , so as that there should be no communication between god and the creation , but by and through him alone . wherefore when the holy ghost assigns this glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the brightness of the fathers glory , and the express image of his person , upholding all things by the word of his power , heb. 1. 3. that he is the image of the invisible god , the first born of every creature , by whom all things were created , that are in heaven , and that are in the earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , and he is before all things , and by him all things consist , col. 1. 15 , 16 , 17 , 18 , 19. such an one alone and no other was meet to bear and uphold this glory , and the glory of his person is such as that it is the blessedness of all creatures to center in this glory of his office. 2. this is that glory which god designed unto his only son incarnate ; and it gives us a little view into the glory of that mystery , the wonderful eternal design of god to glorifie himself in the incarnation of christ. god would have his eternal , his only begotten son to be incarnate , to take our nature on him , to be made man. what is his design in this incomprehensible work of his wisdom , love and power ? indeed in the first place , it was for the redemption of the church , by the sacrifice of himself and other acts of his mediation . but there is that which is more general and comprehensive , and wherein all the conoerns of the glory of god do center . and this was that he might gather all things into one in him , that the whole creation , especially that which was to be eternally blessed , should have a new head given unto it for its sustentation , preservation , order , honor and safety . all springs are in him , and all streams are unto him , and in and by him unto god. who can express the divine beauty , order and harmony of all things that are in this their recapitulation in christ ? the union and communion between angels and men , the order of the whole family in heaven and earth , the communication of life , grace , power , mercy and consolation to the church , the rule and disposal of all things unto the glory of god , do all depend hereon . this glory god designed unto his son incarnate , and it was the greatest , the highest that could be communicated unto him . for as the apostle observes , all things are put in subjection unto him , he only excepted who doth so make them subject , that is god the father , 1 cor. 15. there is no contemplation of the glory of christ that ought more to affect the hearts of them that do believe , with delight and joy , than this of the recapitulation of all things in him . one view by faith of him in the place of god as the supream head of the whole creation , moving , acting , guiding and disposing of it , will bring in spiritual refreshment unto a believing soul. and it will do so the more , in that it gives a glorious representation of his divine nature also . for that any meer creature should thus be an head of life , motion and power , as also of soveraign rule , and disposal of the whole new creation , with all things reduced into order thereby , is not only an impious , but a foolish imagination . did we live more in the contemplation of this glory of christ , and of the wisdom of god in this recapitulation of all things in him , there is not any thing of our duty which it would not mind us of , nor any thing of priviledge which it would not give us a sence of , as might easily be demonstrated . 3. in particular , the lord christ is glorious herein , in that the whole breach made on the glory of god in the creation by the entrance of sin , is hereby repaired and made up . the beauty and order of the whole creation consisted in its dependance on god by the obedience of the rational part of it , angels and men. thereby were the being , the goodness , the wisdom and power of god made manifest . but the beauty of this order was defaced , and the manifestation of the divine perfections unto the glory of god eclipsed by the entrance of sin. but all is restored , repaired and made up in this recapitulation of all things in one new head christ jesus ; yea , the whole curious frame of the divine creation is rendred more beautiful than it was before . hence the whole of it groaneth for the interest of each part in this restauration of all things . whatever there is of order , of beauty , of glory in heaven above , or in earth beneath , it all ariseth from this new relation of the creation unto the son of god. whatever is not gathered into one , even in him , in its place and according to its measure , is under darkness , disorder and the curse . hence the jews have a saying , that in the days of the messiah all things shall be healed but the serpent , that is the devil , and wicked men which are as his seed . 4. he is glorious herein , in that he is appointed as the only means of exerting , and expressing all the treasures of the infinite wisdom of god towards his creatures . the wisdom of god is absolutely , always and in all things infinite . god doth not , god cannot act with more wisdom in one thing than in another ; as in the creation of man than in that of any inanimate creatures . in the first creation infinite wisdom was the inseparable companion of infinite power . how marvellous are thy works , o lord ! in wisdom hast thou made them all . but when the effects of this divine wisdom in their principal beauty and glory were defaced , greater treasures of wisdom were required unto their reparation . and in this recollection of all things in christ did god lay them forth unto the utmost of whatever he will do in dealing with his creatures ; so the apostle expresseth it , ephes. 3. 10. to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. by the recapitulation of all things into this one head , the manifold various unsearchable wisdom of god was made known unto the angels themselves . they knew not before of the design and work of god after the entrance of sin. these could not comprehend the wisdom that might repair that loss . they knew not that divine wisdom had another way to take herein , at least they knew not what way that should be . but hereby the manifold wisdom of god , his infinite wisdom in the treasures of it , able by various ways to attain the ends of his glory , was made known unto them . herein , namely , in the recollection of all things in christ , divine wisdom hath made known and represented it self in all its stores and treasures unto angels and men. in him are hid , and by him are displayed , all the treasures of wisdom , col. 2. 3. herein is he glorious , and will be so to eternity . 5. he is glorious herein , in that hereby firmness and security is communicated unto the whole new creation . the first creation in its order was a curious and glorious fabrick . but every thing depending immediately on god by vertue of the principles of its own nature , and the law of its obedience , all was brought unto a loss by the sin of angels and men. but now every thing that belongs unto this new creation , even every believer in the world as well as the angels in heaven being gathered together in this one head , the whole and all , and every part and member of it , even every particular believer are secured from ruine , such as befel all things before . in this new head they have an indissoluble consistency . but manum de tabula . i shall insist on no more instances of this nature-which plentifully offer themselves in the scripture unto us . for who can declare this glory of christ ? who can speak of these things as he ought ? i am so far from designing to set forth the whole of it , that i am deeply sensible how little a portion i can comprehend of the least part of it . nor can i attain unto any satisfaction in these meditations , but what issue in an humble admiration . chap. xii . differences between our beholding the glory of christ by faith in this world , and by sight in heaven . the first of them explained . we walk here by faith , and not by sight , 2 cor. 5. 7. that is , in the life of god , in our walking before him , in the whole of our obedience therein , we are under the conduct and influence of faith and nor of sight . those are the two spiritual powers of our souls ; by the one whereof , we are made partakers of grace , holiness and obedience in this life ; and by the other of eternal blessedness and glory . both these , namely , faith and sight , the one in this life , the other in that which is to come , have the same immediate object . for they are the abilities of the soul to go forth unto , and to embrace their object . now this object of them both , is the glory of christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present design is to enquire into the difference that is between our beholding of the glory of christ in this world by faith , and the vision which we shall have of the same glory hereafter . the latter of these is peculiarly intended in that prayer of our lord jesus christ for his disciples , joh. 17. 24. father i will that they also whom thou hast given me , may be with me where i am , that they may behold my glory which thou hast given me . but i shall not distinctly insist upon it , my design being another way , respecting principally the work of god in this life , and the priviledges which we enjoy thereby : yet i shall now take a short prospect of that also ; not absolutely , but in the differences that are between faith and sight , or the view which we have of the glory of christ in this world by faith , and that which they enjoy by vision who are above ; the object of them both being adequately the same . but herein also , i shall have respect only unto some of those things which concern our practise , or the present immediate exercise of faith. for i have elsewhere handled at large the state of the church above , or that of present glory ; giving an account of the administration of the office of christ in heaven , his presence among the glorified souls , and the adoration of god under his conduct : i have also declared the advantage which they have by being with him , and the prospect they have of his glory . therefore these things must here be only touched on . these differences may be referred unto two heads . ( 1. ) those which arise from the different natures and actings of those means and instruments whereby we apprehend this glory of christ , namely , faith and vision . and ( 2. ) those that arise from the different effects produced by them . instances in each kind shall be given . 1. the view which we have of the glory of christ by faith in this world , is obscure , dark , inevident , reflexive . so the apostle declares , 1 cor. 12. 12. now we see through a glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . through or by a glass in a riddle , a parable , a dark saying . there is a double figurative limitation put upon our view of the glory of christ , taken from the two ways of our perception of what we apprehend , namely , the sight of things , and the hearing of words . the first is , that we have this view not directly , but reflexively , and by way of a representation , as in a glass . for i take the glass here , not to be optical , or a prospective which helps the sight , but a speculum , or a glass which reflects an image of what we do behold . it is a sight like that which we have of a man in a glass , when we see not his person or substance , but an image or representation of them only , which is imperfect . the shadow or image of this glory of christ is drawn in the gospel , and therein we behold it as the likeness of a man represented unto us in a glass ; and although it be obscure and imperfect in comparison of his own real , substantial glory , which is the object of vision in heaven ; yet is it the only image and representation of himself , which he hath left , and given unto us in this world. that woful cursed invention of framing images of him out of stocks and stones however adorned , or representations of him by the art of painting , are so far from presenting unto the minds of men any thing of his real glory , that nothing can be more effectual to divert their . thoughts and apprehensions from it . but by this figurative expression of seeing in a glass , the apostle declares the comparative imperfection of our present view of the glory of christ. but the allusion may be taken from an optick glass or tube also , whereby the sight of the eye is helped in beholding things at a great distance . by the aid of such glasses men will discover stars or heavenly lights , which by reason of their distance from us , the eye of it self is no way able to discern . and those which we do see , are more fully represented , though remote enough from being so , perfectly . such a glass is the gospel , without which we can make no discovery of christ at all , but in the use of it , we are far enough from beholding him in the just dimensions of his glory . and he adds another intimation of this imperfection , in an allusion unto the way whereby things are proposed and conveyed unto the minds and apprehensions of men : now this is by words . and these are either plain , proper and direct , or dark , figurative and parabolical : and this latter way makes the conception of things to be difficult and imperfect ; and by reason of the imperfection of our view of the glory of christ by faith in this world , the apostle saith , it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darklaying , psal. 78. 2. but here it must be observed , that the description and representation of the lord christ and his glory in the gospel , is not absolutely , or in it self either dark or obscure . yea , it is perspicuous , plain and direct . christ is therein evidently set forth crucified , exalted , glorified . but the apostle doth not here discourse concerning the way or means of the revelation of it unto us , but of the means or instrument whereby we comprehend that revelation . this is our faith , which as it is in us , being weak and imperfect , we comprehend the representation that is made unto us of the glory of christ , as men do the sence of a dark saying , a riddle , a parable , that is , imperfectly , and with difficulty . on the account hereof we may say at present , how little a portion is it that we know of him ? as job speaks of god , chap. 26. 14. how imperfect are our conceptions of him ? how weak are our minds in their management ? there is no part of his glory that we can fully comprehend . and what we do comprehend ( as there is a comprehension in faith , eph. 3. 18. ) we cannot abide in the steady contemplation of . for ever blessed be that soveraign grace , whence it is that he who commanded the light to shine out of darkness , hath shined into our hearts to give us the light of the knowledge of his own glory in the face of jesus christ , and there in of the glory of christ himself ; that he hath so revealed him unto us , as that we may love him , admire him and obey him ; but constantly , steadily , and clearly to behold his glory in this life we are not able , for we walk by faith and not by sight . hence our sight of him here , is as it were by glances liable to be clouded by many interpositions . behold he standeth behind the wall , he looketh forth at the windows , shewing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing ) himself at the lattess , cant. 2. 9. there is a great interposition between him and us , as a wall ; and the means of the discovery of himself unto us , as through a window and lattess , include a great instability and imperfection in our view and apprehension of him . there is a wall between him and us , which yet he standeth behind . our present mortal state is this wall , which must be demolished before we can see him as he is . in the mean time he looketh through the windows of the ordinances of the gospel . he gives us sometimes , when he is pleased to stand in those windows , a view of himself ; but it is imperfect , as is our sight of a man through a window . the appearances of him at these windows are full of refreshment unto the souls of them that do believe . but our view of them is imperfect , transient , and doth not abide : we are for the most part quickly left to bemoan what we have lost . and then our best is but to cry ; as the hart panteth after the water-brook , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god , when shall i come and appear before thee ? when wilt thou again give me to see thee , tho but as through the windows ? alas what distress do we oftentimes sit down in , after these views of christ and his glory ! but he proceeds further yet ; and flourishes himself through the lattesses . this displaying of the glory of christ called the flourishing of himself , is by the promises of the gospel as they are explained in the ministry of the word . in them are represented unto us the desirable beauties and glories of christ ; how precious , how amiable is he as represented in them ? how are the souls of believers ravished with the views of them ? yet is this discovery of him also but as through a lattess . we see him but by parts , unsteadily and unevenly . such i say is the sight of the glory of christ which we have in this world by faith. it is dark , it is but in part . it is but weak , transient , imperfect , partial . it is but little that we can at any time discover of it ; it is but a little while , that we can abide in the contemplation of what we do discover , rara hora , brevis mora . sometimes it is unto us as the sun when it is under a cloud , we cannot perceive it . when he hideth his face , who then can behold him ? as joh speaks , so may we , behold i go forward , but he is not there : and backward , but i cannot perceive him ; on the left hand , where he doth work , but i cannot behold him ; he hideth himself on the right hand , that i cannot see him , chap. 23. 8 , 9. which way soever we turn our selves , and what duties soever we apply our selves unto , we can obtain no distinct view of his glory . yet on the other hand , it is sometimes as the sun when it shines in its brightness , and we cannot bear the rays of it . in infinite condescention he says unto his church , turn away thine eyes from me , for they have overcome me , cant. 6. 5. as if he could not bear that overcoming affectionate love , which looks through the eyes of the church in its acting of faith on him . ah! how much more do we find our souls overcome with his love , when at any he is pleased to make any clear discoveries of his glory unto us ! let us now on the other hand , take a little consideration of that vision which we shall have of the same glory in heaven , that we may compare them together . vision or the sight which we shall have of the glory of christ in heaven , is immediate , direct , intuitive , and therefore steady , even and constant : and it is so on a double account . ( 1. ) of the object which shall be proposed unto us . ( 2. ) of the visive power or faculty wherewith we shall be endued ; from the imperfection of both which in this world , ariseth the imperfection of our view of the glory of christ by faith , as hath been declared . 1. the object of it will be real and substantial . christ himself in his own person with all his glory , shall be continually with us , before us , proposed unto us . we shall no longer have an image , a representation of him , such as is the delineation of his glory in the gospel . we shall see him , saith the apostle , face to face ; 1 cor. 13. 12. which he opposeth unto our seeing him darkly as in a glass , which is the utmost that faith can attain to . we shall see him as he is , 1 joh. 3. 2 ; not as now in an imperfect description of him . as a man sees his neighbour when they stand and converse together face to face ; so shall we see the lord christ in his glory , and not as moses who had only a transient sight of some parts of the glory of god , when he caused it to pass by him . there will be use herein , of our bodily eyes , as shall be declared . for as joh says , in our flesh shall we see our redeemer , and our eyes shall behold him , chap. 19. 25 , 26 , 27. that corporeal sence shall not be restored unto us , and that glorified above what we can conceive , but for this great use of the eternal beholding of christ and his glory . unto whom it is not a matter of rejoycing , that with the same eyes wherewith they see the tokens and signs of him in the sacrament of the supper , they shall behold himself immediately , in his own person . but principally , as we shall see immediately , this vision is intellectual . it is not therefore the meer human nature of christ , that is the object of it , but his divine person as that nature subsisteth therein . what is that perfection which we shall have ( for that which is perfect must come and do away that which is in part ) in the comprehension of the bypostatical union , i understand not ; but this i know , that in the immediate beholding of the person of christ , we shall see a glory in it a thousand times above what here we can conceive . the excellencies of infinite wisdom , love and power therein , will be continually before us . and all the glories of the person of christ , which we have before weakly and faintly enquired into , will be in our sight for evermore . hence the ground and cause of our blessedness is , that we shall be ever with the lord , 1 thes. 4. 17. as himself prays , that we may be with him where he is , to behold his glory : here we have some dark views of it , we cannot perfectly behold it , until we are with him where he is . thereon our sight of him will be direct , intuitive , and constant . there is a glory , there will be so subjectively in us in the beholding of this glory of christ , which is at present incomprehensible . for it doth not yet appear what we ourselves shall be , 1 john , 3. 2. who can declare what a glory it will be in us to behold this glory of christ ? and how excellent then is that glory of christ it self ? this immediate sight of christ , is that which all the saints of god in this life do breath and pant after . hence are they willing to be dissolved , or desire to depart , that they may be with christ , which is best for them , phil. 1. 23. they chuse to be absent from the body and present with the lord , 2 cor. 5. 8. or that they may enjoy the inexpressibly longed for sight of christ in his glory . those who do not so long for it , whose souls and minds are not frequently visited with earnest desires after it , unto whom the thoughts of it are not their relief in trouble , and their chiefest joy , are carnal , blind , and cannot see afar off . he that is truly spiritual , entertains and refresheth himself with thoughts hereof continually . 2. it will be so from that visive power or faculty of beholding the glory of christ , which we shall then receive . without this we cannot see him as he is . when he was transfigured in the mount , and had on his human nature some reflections of his divine glory , his disciples that were with him , were rather amazed , than refreshed by it . mat. 17. 4. they saw his glory , but spake thereon they knew not what , luk. 9. 30 , 33. and the reason hereof was because no man in this life can have a visive power , either spiritual , or corporeal , directly and immediately to behold the real glory of christ. should the lord jesus appear now to any of us in his majesty and glory , it would not be unto our edification nor consolation . for we are not meet nor able , by the power of any light or grace that we have received , or can receive , to bear the immediate appearance and representation of them . his beloved apostle john had leaned on his bosom probably many a time in this life , in the intimate familiarities of love : but when he afterwards appeared unto him in his glory , he fell at his feet as dead , rev. 1. 17. and when he appeared unto paul , all the account he could give thereof , was , that he saw a light from heaven above the brightness of the sun , whereon he and all that were with him , fell to the ground , act. 26. 13 , 14. and this was one reason why in the days of his ministry here on earth , his glory was vailed with the infirmities of the flesh , and all sorts of sufferings , as we have before related . the church in this life is no way meet , by the grace which it can be made partaker of , to converse with him in the immediate manifestations of his glory . and therefore those who dream of his personal reign on the earth before the day of judgment , unless they suppose that all the saints shall be perfectly glorified also ( which is only to bring down heaven to the earth for a while , to no purpose ) provide not at all for the edification or consolation of the church . for no present grace advanced unto the highest degree whereof in this world it is capable , can make us meet for an immediate converse with christ in his unvailed glory . how much more abominable is the folly of men , who would represent the lord christ in his present glory by pictures and images of him ? when they have done their utmost with their burnished glass and guildings , an eye of flesh cannot only behold it , but if it be guided by reason , see it contemptible and foolish . but the true glory of christ neither inward nor outward sight can bear the rays of in this life . the dispensation which we are meet for is only that of his presence with us by his spirit . we know him now no more after the flesh , 2 cor. 5. 16. we are advanced above that way and means of the knowledge of him by the fleshly carnal ordinances of the old testament . and we know him not according unto that bodily presence of his , which his disciples enjoyed in the days of his flesh . we have attained somewhat above that also . for such was the nature of his ministry here on earth , that there could not be the promised dispensation of the spirit until that was finished . therefore he tells his disciples that it was expedient for them that he should go away and send the spirit to them , john. 16. 7. hereon they had a clearer view of the glory of christ , than they could have by beholding him in the flesh . this is our spiritual posture and condition . we are past the knowledge of him according to the flesh ; we cannot attain nor receive the sight of him in glory ; but the life which we now lead , is by the faith of the son of god. i shall not here enquire into the nature of this vision , or the power and ability which we shall have in heaven to behold the glory of christ. some few things may be mentioned , as it relates unto our minds and our bodies also after the resurrection . 1. for the mind , it shall be perfectly freed from all that darkness , unsteadiness , and other incapacities , which here it is accompanied with ; and whereby it is weakened , hindred and obstructed in the exercise of faith. and they are of two sorts . first , such as are the remainders of that depravation of our natures , which came upon us by sin . hereby our minds became wholly vain , dark , and corrupt , as the scripture testifieth , utterly unable to discern spiritual things in a due manner . this is so far cured and removed in this life by grace , as that those who were darkness , do become light in the lord , or are enabled to live unto god under the conduct of a new spiritual light communicated unto them . but it is so cured and removed in part only , it is not perfectly abolished . hence are all our remaining weaknesses and incapacities in discerning things spiritual and eternal , which we yet groan under , and long for deliverance from . no footsteps , no scars or marks that ever it had place in our minds shall abide in glory , ephes. 5. 27. nothing shall weaken , disturb , or incapacitate our souls , in acting all their powers unimpeded by vanity , diversions , weakness , inability , upon their proper objects . the excellency hereof in universal liberty and power , we cannot here comprehend : nor can we yet conceive the glory and beauty of those immixed spiritual actings of our minds , which shall have no clog upon them , no encumbrance in them , no alloy of dross accompanying of them . one pure act of spiritual sight in discerning the glory of christ , one pure act of love in cleaving unto god , will bring in more blessedness and satisfaction into our minds , than in this world we are capable of . 2. there is an incapacity in our minds , as unto their actings on things spiritual and eternal , that is meerly natural from the posture wherein they are , and the figure which they are to make in this life . for they are here cloathed with flesh , and that debased and corrupted . now in this state , though the mind act its conceptions by the body as its organ and instrument : yet is it variously streightned , encumbred and impeded in the exercise of its native powers , especially towards things heavenly , by this prison of the flesh , wherein it is immured . there is an angelical excellency in the pure actings of the soul , when delivered from all material instruments of them ; or when they are all glorified and made suitable helps in its utmost spiritual activity . how and by what degrees our minds shall be freed from these obstructions in their beholding the glory of christ , shall be afterwards declared . 2. again , a new light , the light of glory shall be implanted in them . there is a light in nature , which is the power of a man to discern the things of man. an ability to know , perceive and judge of things natural . it is that spirit of a man which is the candle of the lord , searching all the inward parts of the belly , prov. 20. 27. but by the light hereof no man can discern spiritual things in a due manner , as the apostle declares , 1 cor. 2. 11 , 12 , 13 , 14 , 15. wherefore god gives a superior , a supernatural light , the light of faith and grace , unto them whom he effectually calls unto the knowledge of himself by jesus christ. he shines into their hearts to give them the knowledge of his glory in the face of his dear son. howbeit this new light doth not abolish , blot out , or render useless the other light of nature , as the sun when it riseth extinguisheth the light of the stars : but it directs it , and rectifies it , as unto its principle , object and end . yet is it in its self , a light quite of another nature . but he who hath only the former light , can understand nothing of it , because he hath no taste or experience of its power and operations . he may talk of it , and make enquiries about it , but he knows it not . now we have received this light of faith and grace , whereby we discern spiritual things , and behold the glory of christ in the imperfect manner before described . but in heaven there shall be a superadded light of glory , which shall make the mind it self shine as the firmament , dan. 12. 3. i shall only say three things of it . ( 1. ) that as the light of grace doth not destroy or abolish the light of nature , but rectifie and improve it ; so the light of glory shall not abolish or destroy the light of faith and grace , but by incorporating with it , render it absolutely perfect . ( 2. ) that as by the light of nature , we cannot clearly comprehend the true nature and efficacy of the light of grace , because it is of another kind , and is seen only in its own light ; so by the light of grace we cannot absolutely comprehend this light of glory , being of a peculiar kind and nature , seen perfectly only by its own light. it doth not appear what we shall be . ( 3. ) that this is the best notion we can have of this light of glory , that in the first instance of its operation , it perfectly transforms the soul into the image and likeness of christ. this is the progress of our nature unto its rest and blessedness . the principles remaining in it concerning good and evil , with its practical convictions , are not destroyed , but improved by grace ; as its blindness , darkness and enmity to god , are in part taken away . being renewed by grace , what it receives here of spiritual life and light , shall never be destroyed but be perfected in glory . grace renews nature ; glory perfects grace ; and so the whole soul is brought unto its rest in god. we have an image of it in the blind man whom our saviour cured , mark 8. 22 , 23 , 24. he was absolutely blind , born so , no doubt . upon the first touch his eyes were opened , and he saw but very obscurely ; he saw men walking like trees . but on the second he saw all things clearly . our minds in themselves are absolutely blind . the first visitation of them by grace , gives them a sight of things spiritual , heavenly and eternal , but it is obscure and unsteady . the sight of glory makes all things clear and evident . 2ly ; the body as glorified , with its senses , shall have its use and place herein . after we are cloathed again with our flesh , we shall see our redeemer with our eyes . we know not here what power and spirituality there will be in the acts of our glorified bodies . such they will be , as shall bear a part in eternal blessedness . holy stephen , the first martyr , took up somewhat of glory by anticipation before he died . for when he was brought to his tryal before the council , all that sate therein looking stedfastly on him , saw his face as the face of an angel , act. 6. 15. he had his transfiguration , according unto his measure , answerable unto that of our blessed saviour in the mount. and by this initial beam of glory , he received such a piercing vivacity and edge on his bodily eyes , that through all those inconceivable distances between the earth and the residence of the blessed , he looked stedfastly into heaven , and saw the glory of god , and jesus standing at the right hand of god , act. 7. 55 , 56. who then can declare what will be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be admitted into our souls thereby ? it was a priviledge ( who would not have longed to partake of it ? ) to have seen him with our bodily eyes in the days of his flesh , as did the apostles and other his disciples . howbeit he was not then glorified himself in the manifestation of his glory ; nor they who saw him , in the change or transformation of their nature . how great this privilenge was , himself declares unto those that so saw him , mat. 13. 17. verily i say unto you , that many prophets and righteous men have desired to see those things which ye see ; whereunto we shall speak immediately . and if this were so excellent a priviledge , as that we cannot but congratulate them by whom it was enjoyed , how excellent , how glorious will it be , when with these eyes of ours , gloriously purified and strengthned beyond those of stephen , we shall behold christ himself immediately in the fulness of his glory ! he alone perfectly understands the greatness and excellency hereof , who prayed his father that those who believe , in him , may be where he is , so to behold his glory . these are some of the grounds of this first difference between our beholding the glory of christ by faith here , and by immediate vision hereafter . hence the one is weak , imperfect , obscure , reflexive ; the other direct , immediate , eaven and constant ; and we may stay a little in the contemplation of these things . this view of the glory of christ which we have now spoken unto , is that which we are breathing and panting after ; that which the lord christ prays that we may arrive unto ; that which the apostle testifies to be our best ; the best thing , or state , which our nature is capable of , that which brings eternal rest and satisfaction unto our souls . here our souls are burthened with innumerable infirmities , and our faith is clogged in its operations by ignorance and darkness . this makes our best estate and highest attainments to be accompanied with groans for deliverance . we which have received the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , even the redemption of the body , rom. 8. 23. yea , whilst we are in this tabernacle , we groan earnestly as being burthened , because we are not absent from the body , and present with the lord , 2 cor. 5. 2 , 4 , 8. the more we grow in faith , and spiritual light , the more sensible are we of our present burthens , and the more vehemently do we groan for deliverance into the perfect liberty of the sons of god. this is the posture of their minds who have received the first fruits of the spirit , in the most eminent degree . the nearer any one is to heaven , the more earnestly he desires to be there , because christ is there . for the more frequent and steady are our views of him by faith , the more do we long and groan for the removal of all obstructions and interpositions in our so doing . now groaning is a vehement desire mixed with sorrow , for the present want of what is desired . the desire hath sorrow , and that sorrow hath joy and refreshment in it ; like a shower that falls on a man in a garden in the spring ; it wets him , but withall refresheth him with the savor it causeth in the flowers and herbs of the garden , where he is . and this groaning , which when it is constant and habitual , is one of the choicest effects of faith in this life , respects what we would be delivered from , and what we would attain unto . the first is expressed , rom. 7. 24. the other in the places now mentioned . and this frame with an intermixture of some sighs from weariness by the troubles , sorrows , pains , sicknesses of this life , is the best we can here attain unto . alas ! we cannot here think of christ , but we are quickly ashamed of , and troubled at our own thoughts : so confused are they , so unsteady , so imperfect . commonly they issue in a groan or a sigh ; oh when shall we come unto him ? when shall we be ever with him ? when shall we see him as he is ? and if at any time he begins to give more than ordinary evidences and intimations of his glory and love unto our souls , we are not able to bear them , so as to give them any abiding residence in our minds . but ordinarily this trouble and groaning is amongst our best attainments in this world , a trouble which , i pray god , i may never be delivered from , until deliverance do come at once from this state of mortality . yea the good lord encrease this trouble more and more in all that believe . the heart of a believer affected with the glory of christ , is like the needle touched with the loadstone . it can no longer be quiet , no longer be satisfied in a distance from him . it is put into a continual motion towards him . the motion indeed is weak and tremulous . pantings , breathings , sighings , groanings , in prayer , in meditations , in the secret recesses of our minds , are the life of it . however it is continually pressing towards him . but it obtains not its point , it comes not to its center and rest in this world. but now above , all things are clear and serene ; all plain and evident in our beholding the glory of christ ; we shall be ever with him , and see him as he is . this is heaven , this is blessedness , this is eternal rest. the person of christ , in all his glory shall be continually before us ; and the eyes of our understandings shall be so gloriously illuminated , as that we shall be able steadily to behold and comprehend that glory . but alas ! here at present our minds recoil , our meditations fail , our hearts are overcome , our thoughts confused , and our eyes turn aside from the lustre of this glory ; nor can we abide in the contemplation of it . but there , an immediate , constant view of it , will bring in everlasting refreshment and joy unto our whole souls . this beholding of the glory of christ given him by his father , is indeed subordinate unto the ultimate vision of the essence of god. what that is we cannot well conceive ; only we know that the pure in heart shall see god. but it hath such an immediate connexion with it , and subordination unto it , as that without it we can never behold the face of god , as the objective blessedness of our souls . for he is and shall be to eternity , the only means of communication between god and the church . and we may take some direction in our looking into and longing after this perfect view of the glory of christ , from the example of the saints under the old testament . the sight which they had of the glory of christ , for they also saw his glory through the obscurity of its revelation , and its being vailed with types and shadows , was weak and imperfect in the most illuminated believers , much inferior unto what we now have by faith , through the gospel . yet such it was , as encouraged them to enquire and search diligently into what was revealed , 1 pet. 1. 10 , 11. howbeit their discoveries were but dark and confused , such as men have of things at a great distance , or in a land that is very far off , as the prophet speaks , isa. 33. 16. and the continuance of this vail on the revelation of the glory of christ , whilst a vail of ignorance and blindness was upon their hearts and minds , proved the ruin of that church in its apostacy , as the apostle declares , 2 cor. 3. 7 , 13 , 14. this double vail ( the covering covered , the vail vailed ) god promised to take away , isa. 25. 7. and then shall they turn to the lord , when they shall be able clearly to behold the glory of christ , 2 cor. 3. 16. but this caused them who were real believers among them , to desire , long , and pray for the removal of these vails , the departure of those shadows , which made it as night unto them in comparison of what they knew would appear , when the sun of righteousness should arise with healing in his wings . they thought it long ere the day did break , and the shadows flee away , cant. 2. 17. chap. 4. 6. there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the apostle speaks , rom. 8. 19. a thrusting forth of the head with desire and expectation of the exhibition of the son of god in the flesh , and the accomplishment of all divine promises therein . hence he was called the lord whom they sought and delighted in , mal. 3. 1. and great was the spiritual wisdom of believers in those days . they rejoyced and gloried in the ordinances of divine worship which they did enjoy . they looked on them as their chiefest priviledge , and attended unto them with diligence , as an effect of divine wisdom and love , as also because they had a shadow of good things to come . but yet at the same time they longed and desired that the time of reformation were come , wherein they should all be removed ; that so they might behold and enjoy the good things signified by them . and those who did not so , but rested in , and trusted unto their present institutions , were not accepted with god. those who were really illuminated did not so , but lived in constant desires after the revelation of the whole mystery of the wisdom of god in christ , as did the angels themselves , 1 pet. 1. 3. ephes. 3. 9 , 10. in this frame of heart and suitable actings of their souls , there was more of the power of true faith and love than is found among the most at this day . they saw the promises afar off , and were perswaded of them , and imbraced them , heb. 11. 13. they reached out the arms of their most intent affections , to embrace the things that were promised . we have an instance of this frame in old simeon , who so soon as he had taken the child jesus in his arms , cryed out , now lord , let me depart , now let me dye , this is that which my soul hath longed for , luk. 2. 28 , 29. our present darkness and weakness in beholding the glory of christ , is not like theirs . it is not occasioned by a vail of types and shadows cast on it by the representative institutions of it ; it doth not arise from the want of a clear doctrinal revelation of the person and office of christ ; but as was before declared , it proceedeth from two other causes . first from the nature of faith it self in comparison of vision . it is not able to look directly into this excelient glory , nor fully to comprehend it . secondly , from the way of its proposal , which is not substantial of the thing it self , but only of an image of it , as in a glass . but the sight the view of the glory of christ , which we shall have in heaven , is much more above that which we now enjoy by the gospel , than what we do , or may so enjoy , is above what they have attained under their types and shadows . there is a far greater distance between the vision of heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the old testament . heaven doth more excell the gospel-state , than that state doth the law. wherefore , if they did so pray , so long for , so desire the removal of their shadows and vails , that they might see what we now see , that they might so behold the glory of christ , as we may behold it in the light of the gospel ; how much more should we , if we have the same faith with them , the same love ( which neither will , nor can be satisfied without perfect fruition ) long and pray for the removal of all weakness , of all darkness and interposition , that we may come unto that immediate beholding of his glory , which he so earnestly prayed , that we might be brought unto . to sum up briefly what hath been spoken . there are three things to be considered concerning the glory of christ , three degrees in its manifestation ; the shadow , the perfect image , and the substance it self . those under the law had only the shadow of it , and of the things that belong unto it , they had not the perfect image of them , heb. 10. 1. under the gospel we have the perfect image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : but the enjoyment of these things in their substance is referred for heaven ; we must be where he is , that we may behold his glory . now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . if then they longed to be freed from their state of types and shadows , to enjoy the representation of the glory of christ in that image of it , which is given us in the gospel ; much more ought we to breath and pant after our deliverance from beholding it in the image of it , that we may enjoy the substance it self . for whatever can be manifest of christ on this side heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . and as it was their wisdom and their grace to rejoyce in the light they had , and in those typical administrations of divine worship which shadowed our the glory of christ unto them , yet did always pant after that more excellent light and full discovery of it , which was to be made by the gospel ; so it will be ours also , thankfully to use and improve the revelations which we enjoy of it , and those institutions of worship , wherein our faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for heaven above . and may we not a little examine our selves by these things ? do we esteem this pressing towards the perfect view of the glory of christ to be our duty , and do we abide in the performance of it ? if it be otherwise with any of us , it is a signal evidence that our profession is hypocritical . if christ be in us , he is the hope of glory in us ; and where that hope is , it will be active in desires of the things hoped for . many love the world to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the glory of christ. they are at home , and are unwilling to be absent from the body , tho to be present with the lord. they hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . but they have but a little sight of the glory of christ in this world by faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . i cannot understand how any man can walk with god as he ought , or hath that love for jesus christ which true faith will produce , or doth place his refreshments and joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the glory of christ in heaven as to long for an admittance into the immediate sight of it . our lord jesus christ alone perfectly understood wherein the eternal blessedness of them that believe in him , doth consist . and this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his glory . and is it not our duty to live in a continual desire of that which he prayed so earnestly that we might attain ? if in our selves , we as yet apprehend but little of the glory , the excellency , the blessedness of it , yet ought we to repose that confidence in the wisdom and love of christ , that it is our best , infinitely better than any thing we can enjoy here below . unto those who are inured unto those contemplations , they are the salt of their lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . and the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of religion , which countenancing it self with some outward duties , hath lost out of it , the power of faith and love in their principal operations . hereby many deceive their own souls , goods , lands , possessions , relations , trades , with secular interests in them , are the things whose image is drawn on their minds , and whose characters are written on their foreheads , as the titles whereby they may be known . as believers beholding the glory of christ in the blessed glass of the gospel , are changed into the same image and likeness by the spirit of the lord ; so these persons beholding the beauty of the world , and the things that are in it , in the cursed glass of self-love , they are in their minds changed into the same image . hence perplexing fears , vain hopes , empty embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing imaginations , feeding on and being fed by the love of the world and self , do abide and prevail in them . but we have not so learned christ jesus . chap. xiii . the second difference between our beholding the glory of christ by faith in this world , and by sight in heaven . faith is the light wherein we behold the glory of christ in this world. and this in its own nature , as unto this great end , is weak and imperfect , like weak eyes , that cannot behold the sun in its beauty . hence our sight of it differs greatly from what we shall enjoy in glory , as hath been declared . but this is not all ; it is frequently hindred and interrupted in its operations , or it loseth the view of its object by one means or other . as he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . so is it with our faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the glory of christ by it . and this gives us , as we shall see , another difference between faith and sight . now although the consideration hereof may seem a kind of diversion from our present argument , yet i choose to insist upon it , that i may evidence the reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of reallity or power in the exercise of this grace , or the performance of this duty . for it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . 1. whilst we are in this life , the lord christ is pleased in his sovereign wisdom sometimes to withdraw , and as it were , to hide himself from us . then do our minds fall into clouds and darkness ; faith is at a loss , we cannot behold his glory ; yea , we may seek him , but cannot find him . so job complains as we observed before . behold , i go forward , but he is not there , and backward , but i cannot perceive him : on the left hand where he doth work , but i cannot behold him : he hideth himself on the right hand , that i cannot see him . chap. 23. 8 , 9. which way soever i turn my self , whatever are my endeavours , in what way or work of his own , i seek him , i cannot find him , i cannot see him , i cannot behold his glory . so the church also complains ; verily thou art a god that hidest thy self , o god of israel the saviour , isa. 45. 15. and the psalmist , how long lord wilt thou hide thy self for ever ? psal. 89. 46. this hiding of the face of god , is the hiding of the shining of his glory in the face of christ jesus , and therefore of the glory of christ himself , for it is the glory of christ to be the representative of the glory of god. the spouse in the canticles is often at a loss and herein , bemoans her self that her beloved was withdrawn , that she could neither find him , nor see him , chap. 3. 1 , 2. chap. 5. 6. men may retain their notions concerning christ , his person , and his glory . these cannot be blotted out of their minds , but by heresie or obdurate stupidity . they may have the same doctrinal knowledge of him with others ; but the sight of his glory doth not consist therein ; they may abide in the outward performance of duties towards him , as formerly ; but yet all this while as unto the especial gracious communications of himself unto their souls , and as unto a chearful refreshing view of his glory , he may withdraw and hide himself from them . as under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( how is it that thou wilt manifest thy self unto us , and not unto the world ? joh. 14. 22. ) whereon they to whom he doth so manifest himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , cant. 5. 9. so in the same dispensation of the word , he sometimes hides his face , turns away the light of his countenance , clouds the beams of his glory unto some , whilst others are cherished and warmed with them . two things we must here speak unto . 1. why doth the lord christ at any time thus hide himself in his glory from the faith of believers that they cannot behold him . 2. how we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his glory . as unto the first of these , tho what he doth is supposed an act of sovereign unaccountable wisdom , yet there are many holy ends of it , and consequently reasons for it . i shall mention one only . he doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . woful sloth and negligence are apt to prevail in us , in our meditations on heavenly things . tho our hearts wake ( as the spouse speaks , cant. 5. 2. ) in a valuation of christ , his love , and his grace , yet we sleep , as unto the due exercise of faith and love towards him . who is it that can justifie himself herein ? that can say , my heart is pure , i am clean from this sin ? yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . now he knows that those with whom he hath been graciously present , who have had views of his glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . by this therefore will he awake them unto a diligent enquiry after him . upon the discovery of his absence and such a distance of his glory from them as their faith cannot reach unto it , they become like the doves of the valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see hos. 5. 5. so wherever the spouse intimates this withdrawing of christ from her , she immediately gives an account of her restless diligence and endeavours in her enquiries after him , until she have found him , chap. 3. 1 , 2 , 3 , 4 , 5. chap. 5. 2 , 3 , 4 , 5 , 6 , 7 , 8. and in these enquiries there is such an exercise of faith and love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . we are like him in the parable of the prophet that spake unto ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . christ commits himself unto us , and we ought carefully to keep his presence ; i held him , saith the church , and would not let him go , cant. 3. 4. but whilst we are busy here and there , while our minds are over filled with other things , he withdraws himself , we cannot find him . but even this rebuke is a sanctified ordinance for our recovery , and his return unto us . 2. our second enquiry is , how we may know when christ doth so withdraw himself from us , that we do not , that we cannot behold his glory . i speak herein unto them alone who make the observation of the lively actings of faith and love in and towards jesus christ their chiefest concern in all their retirements , yea in their whole walk before god. concerning these , our enquiry is , how they may know when christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his glory ? and the first discovery hereof is by the consequents of such withdrawings . and what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . now the first of these is the life , vigor and effectual acting of all grace in us . this is an inseparable consequent and effect of a view of his glory . whilst we enjoy it , we live ; nevertheless not we , but christ liveth in us , exciting and acting all his graces in us . this is that which the apostle instructeth us in : while we behold his glory , as in a glass , we are transformed into the same image from glory to glory , 2 cor. 3. 18. that is , whilst by faith we contemplate on the glory of christ as revealed in the gospel , all grace will thrive and flourish in us towards a perfect conformity unto him . for whilst we abide in this view and contemplation , our souls will be preserved in holy frames , and in a continual exercise of love and delight , with all other spiritual affections towards him . it is impossible whilst christ is in the eye of our faith as proposed in the gospel , but that we shall labour to be like him and greatly love him . neither is there any way for us to attain unto either of these which are the great concernments of our souls , namely to be like unto christ and to love him , but by a constant view of him and his glory by faith which powerfully and effectually works them in us . all the doctrinal knowledge which we have of him is useless ; all the view we have of his glory is but fancy , imagination or superstition , which are not accompanied with this transforming power . and that which is wrought by it , is the encrease and vigor of all grace ; for therein alone our conformity unto him doth consist . growth in grace , holiness and obedience , is a growing like unto christ , and nothing else is so . i cannot refrain here from a necessary short digression . this transforming efficacy from a spiritual view of christ as proposed in the gospel , being lost as unto an expeperience of it in the minds of men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of religion ) fancy and superstition provided various supplies in the room of it . for they found out crucifixes and images with paintings to represent him in his sufferings and glory . by these things , their carnal affections being excited by their outward senses , they suppose themselves to be affected with him , and to be like unto him . yea , some have proceeded so far , as either by arts diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his image . but that which is produced by an image , is but an image , an imaginary christ will effect nothing in the minds of men , but imaginary grace . thus religion was lost and died . when men could not obtain any experience in their minds of the spiritual mysteries of the gospel , nor be sensible of any spiritual change or advantage by them , they substituted some outward duties and observances in their stead ; as i shall shew ( god willing ) elsewhere more at large . these produced some kind of effects on their minds and affections , but quite of another nature than those which are the real effects of true evangelical grace . this is openly evident in this substitution of images instead of the representation of christ and his glory made in the gospel . however there is a general supposition granted on all hands ; namely , that there must be a view of christ , and his glory , to cause us to love him , and thereby to make us conformable or like unto him . but here lies the difference ; those of the church of rome say that this must be done by the beholding of crucifixes with other images and pictures of him ; and that with our bodily eyes : we say it is , by our beholding his glory by faith , as revealed in the gospel , and no otherwise . and to confess the truth , we have some , who as they reject the use of images , so they despise that spiritual view of the glory of christ which we enquire after . such persons on the first occasion will fall on the other side ; for any thing is better than nothing . but as we have a sure word of prophesie to secure us from these abominations by an express prohibition of such images unto all ends whatever ; so unto our stability in the profession of the truth , and experience of the efficacy of this spiritual view of christ transforming our souls into his own likeness , is absolutely necessary . for if an idolater should plead , as they do all , that in the beholding of the image of christ , or of a crucifix , especially if they are sedulous and constant therein , they find their affections unto him greatly excited , increased , and inflamed ( as they will be , isa. 57. 5. ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? for it is certain that such images are apt to make impressions on the minds of men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . hence among them who are satisfied that they ought not to be adored with any religious veneration , yet some are apt upon the sight of them to entertain a thoughtful reverence , as they would do if they were to enter into a pagan temple full of idols ; and others are continually making approaches towards their use and veneration in paintings and altars and such outward postures of worship as are used in the religious service of them . but that they do sensibly affect the minds of men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto christ himself . however , certain it is in general , and confessed on all hands , that the beholding of christ is the most blessed means of exciting all our graces , spiritualizing all our affections , and transforming our minds into his likeness . and if we have not another , and that a more excellent way of beholding him , than they have who behold him , as they suppose , in images and crucifixes , they would-seem to have the advantage of us . for their minds will really be affected with somewhat , ours with nothing at all . and by the pretence thereof , they inveagle the carnal affections of men ignorant of the power of the gospel , to become their proselytes . for having lived , it may be , a long time without any the least experience of a sensible impression on their minds , or a transforming power from the representation of christ in the gospel , upon their very first religious , devout , application unto these images , they find their thoughts exercised , their minds affected , and some present change made upon them . but there was a difference between the person of david , and an image with a bolster of goats hair , though the one were laid in the room and place of the other . and there is so between christ and an image , though the one be put into the place of the other . neither do these things serve unto any other end , but to divert the minds of men from faith and love to christ ; giving them some such satisfactions in the room of them , as that their carnal affections do cleave unto their idols . and indeed it doth belong unto the wisdom of faith , or we stand in need of spiritual light , to discern and judge between the working of natural affections towards spiritual objects , on undue motives , by undue means , with indirect ends , wherein all papal devotion consists , and the spiritual exercise of grace in those affections duely fixed on spiritual objects . but as was said , it is a real experience of the efficacy , that there is in the spiritual beholding of the glory of christ by faith as proposed in the gospel , to strengthen , encrease and excite all grace unto its proper exercise , so changing and transforming the soul gradually into his likeness , which must secure us against all those pretences ; and so i return from this digression . hereby we may understand whether the lord christ doth so withdraw himself , as that we do not , as that we cannot behold his glory by faith in a due manner , which is the thing enquired after . for if we grow weak in our graces , unspiritual in our frames , cold in our affections , or negligent in the exercise of them by holy meditation , it is evident that he is at a great distance from us , so as that we do not behold his glory as we ought . if the weather grow cold , herbs and plants do whither , and the frost begins to bind up the earth , all men grant that the sun is withdrawn , and makes not its wonted approach unto us . and if it be so with our hearts , that they grow cold , frozen , withering , lifeless in and unto spiritual duties , it is certain that the lord christ is in some sence withdrawn , and that we do not behold his glory . we retain notions of truth concerning his person , office and grace ; but faith is not in constant exercise , as to real views of him and his glory . for there is nothing more certain in christian experience than this is , that while we do really by faith behold the glory of christ , as proposed in the gospel , the glory of his person and office as before described , and so abide in holy thoughts and meditations thereof , especially in our private duties and retirements , all grace will live and thrive in us in some measure , especially love unto his person , and therein unto all that belongs unto him . let us but put it to the trial , and we shall infallibly find the promised event . do any of us find decays in grace prevailing in us ; deadness , coldness , lukewarmness , a kind of spiritual stupidity and senseless coming upon us ? do we find an unreadiness unto the exercise of grace in its proper season , and the vigorous actings of it in duties of communion with god ? and would we have our souls recovered from these dangerous diseases ? let us assure our selves there is no better way for our healing and deliverance , yea no other way but this alone , namely the obtaining a fresh view of the glory of christ by faith , and a steady abiding therein . constant contemplation of christ and his glory putting forth its transforming power unto the revival of all grace , is the only relief in this case , as shall further be shewed afterwards . some will say , that this must be effected by fresh supplies and renewed communications of the holy spirit . unless he fall as dew and showers on our dry and barren hearts , unless he causeth our graces to spring , thrive and bring forth fruit , unless he revive and increase faith , love and holiness in our souls , our backslidings will not be healed , nor our spiritual state be recovered . unto this end is he prayed for , and promised in the scripture , see cant. 4. 16. isa. 44. 3 , 4. ezek. 11. 19. chap. 36. 26. hos. 14. 5 , 6. and so it is . the immediate efficiency of the revival of our souls , is from and by the holy spirit . but the enquiry is , in what way , or by what means , we may obtain the supplies and communications of him unto this end ? this the apostle declares in the place insisted on ; we beholding the glory of christ in a glass , are changed into the same image from glory to glory , even by the spirit of the lord. it is in the exercise of faith on christ in the way before described , that the holy spirit puts forth his renewing , transforming power in and upon our souls . this therefore is that alone which will retrive christians from their present decays and deadness . some complain greatly of their state and condition ; none so dead , so dull and stupid as they . they know not whether they have any spark of heavenly life left in them ; some make weak and faint endeavours for a recovery , which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success . some put themselves unto multiplied duties . howbeit the generallity of professors seem to be in a pining thriftless condition . and the reason of it is , because they will not sincerely and constantly make use of the only remedy and relief ; like a man that will rather chuse to pine away in his sickness , with some useless , transient refreshments , than apply himself unto a known and approved remedy , because it may be the use of it is unsuited unto some of his present occasions . now this is to live in the exercise of faith in christ jesus : this himself assures us of , joh. 15. 4 , 5. abide in me , and i in you ; as the branch cannot bear fruit of it self-except it abide in the vine , no more can ye except you abide in me . i am the vine , ye are the branches ; he that abideth in me , and i in him , the same bringeth forth much fruit ; for without me ye can do nothing . there is a twofold coming unto christ by believing . the first is that we may have life ; that is , a spring and principle of spiritual life communicated unto us from him , for he is our life , col. 3. 3. and because he liveth , we live also , joh. 14. 19. yea , it is not so much we that live , as he liveth in us , gal. 2. 1 , 9 , 20. and unbelief is a not coming unto him , that we may have life , joh. 5. 40. but secondly , there is also a coming unto him by believers in the actual exercise of faith , that they may have this life more abundantly , joh. 10. 10. that is , such supplies of grace as may keep their souls in a healthy , vigorous acting of all the powers of spiritual life . and as he reproacheth some that they would not come unto him that they might have life , so he may justly reprove us all , that we do not so come unto him in the actual exercise of faith as that we might have this life more abundantly . secondly ; when the lord christ is near us , and we do behold his glory ; he will frequently communicate spiritual refreshment in peace , consolation , and joy unto our souls . we shall not only hereby have our graces excited with respect unto him as their object , but be made sensible of his actings towards us in the communications of himself and his love unto us . when the sun of righteousness ariseth on any soul , or makes any near approach thereunto , it shall find healing under his wings ; his beams of grace shall convey by his spirit , holy spiritual refreshment thereunto . for he is present with us by his spirit , and these are his fruits and effects as he is the comforter , suited unto his office as he is promised unto us . many love to walk in a very careless unwise profession . so long as they can hold out in the performance of outward duties , they are very regardless of the greatest evangelical priviledges ; of those things which are the marrow of divine promises , all real endeavours of a vital communion with christ. such are spiritual peace , refreshing consolations , ineffable joys , and the blessed composure of assurance . without some taste and experience of these things , profession is heartless , lifeless , useless ; and religion it self a dead carcass without an animating soul. the peace which some enjoy , is a meer stupidity . they judge not these things to be real , which are the substance of christs present reward ; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings . it is a great evidence of the power of unbelief , when we can satisfie our selves without an experience in our own hearts of the great things in this kind of joy , peace , consolation , assurance , that are promised in the gospel . for how can it be supposed that we do indeed believe the promises of things future , namely , of heaven , immortality and glory , the faith whereof is the foundation of all religion , when we do not believe the promises of the present reward , in these spiritual priviledges . and how shall we be thought to believe them , when we do not endeavour after an experience of the things themselves in our own souls , but are even contented without them ? but herein men deceive themselves . they would very desirously have evangelical joy , peace and assurance to countenance them in their evil frames , and careless walking . and some have attempted to reconcile these things unto the ruin of their souls . but it will not be . without the diligent exercise of the grace of obedience , we shall never enjoy the grace of consolation . but we must speak somewhat of these things afterwards . it is peculiarly , in the view of the glory of christ , in in his approaches unto us , and abiding with us , that we are made partakers of evangelical peace , consolation , joy and assurance . these are a part of the royal train of his graces , of the reward wherewith he is accompanied ; his reward is with him . wherever he is graciously present with any , these things are never wanting in a due measure and degree , unless it be by their own fault , or for their trial . in these things doth he give the church of his loves , cant. 7. 12. for if any man ( saith he ) loveth me , i will love him , and manifest my self unto him , joh. 14. 21. yea , i and the father will come unto him and make our abode with him , v. 23. and that so as to sup with him , rev. 3. 20. which on his part , can be only by the communication of those spiritual refreshments . the only enquiry is by what way and means we do receive them ? now i say this is in and by our beholding of the glory of christ by faith , 1 pet. 1. 9 , 10. let that glory be rightly stated as before laid down ; the glory of his person , his office , his condescention , exaltation , love and grace ; let faith be fixed in a view and contemplation of it , mix it self with it as represented in the glass of the gospel , meditate upon it , embrace it , and virtue will proceed from christ , communicating spiritual , supernatural refreshment and joy unto our souls . yea , in ordinary cases it is impossible that believers should have a real prospect of this glory at any time , but that it will in some measure affect their hearts with a sense of his love , which is the spring of all consolation in them . in the exercise of faith on the discoveries of the glory of christ made unto us in the gospel , no man shall ever totally want such intimations of his love , yea , such effusions of it in his heart , as shall be a living spring of those spiritual refreshments , joh. 4. 14. rom. 5. 5. when therefore we lose these things as unto a sense of them in our souls , it is evident that the lord christ is withdrawn , and that we do not behold his glory . but i cannot here avoid another short digression . there are those by whom all these things are derided as distempered fancies and imaginations . yea , such things have been spoken and written of them , as contain a virtual renunciation of the gospel , the powers of the world to come and the whole work of the holy ghost as the comforter of the church . and hereby all real entercourse between the person of christ , and the souls of them that do believe , is utterly overthrown ; reducing all religion to an outward shew and a pageantry , fitter for a stage , than that temple of god which is in the minds of men . according unto the sentiments of these prophane scoffers , there is no such thing as the shedding abroad of the love of god in our hearts by the holy ghost ; nor as the witnessing of the spirit of god with our spirits , that we are the children of god ; from which these spiritual joys and refreshments are inseparable , as their necessary effects . no such thing , as the lifting up of the light of gods countenance upon us , which will put gladness into our hearts ; that gladness which comprizeth all the things mentioned ; no such thing as rejoycing upon believing with joy unspeakable and full of glory ; no such thing as christs shewing and manifesting himself unto us , supping with us , and giving us of his loves ; that the divine promises of a feast of fat things , and wine well refined in gospel-mercies , are empty and insignificant words ; that all those ravishing joys and exultations of spirit that multitudes of faithful martyrs of old , and in later ages have enjoyed by a view of the glory of god in christ and a sense of his love , whereunto they gave testimony unto their last moments in the midst of their torments , were but fancies and imaginations . but it is the height of impudence in these profane scoffers , that they proclaim their own ignorance of those things which are the real powers of our religion . others there are , who will not deny the truth of these things . they dare not rise up in contradiction unto those express testimonies of the scripture , wherewith they are confirmed . and they do suppose that some are partakers of them , at least they were so formerly ; but as for their parts , they have no experience of them , nor do judge it their duty to endeavour after it . they can make a shift to live on hopes of heaven and future glory : as unto what is present they desire no more , but to be found in the performance of some duties in answer unto their convictions , which gives them that sorry peace which they do enjoy . so do many countenance themselves in their spiritual sloth and unbelief , keeping themselves at liberty to seek for refreshment and satisfaction in other things , whilst those of the gospel are despised . and these things are inconsistent . while men look for their chief refreshment and satisfaction in temporal things , it is impossible they should seek after those that are spiritual in a due manner . and it must be confessed , that when we have a due regard unto spiritual , evangelical consolations and joys , it will abate and take off our affections unto , and satisfaction in present enjoyments , phil. 3 8 , 9. but there is no more sacred truth than this ; that where christ is present with believers , where he is not withdrawn for a season from them , where they live in the view of his glory by faith as it is proposed unto them in the gospel , he will give unto them at his own seasons such intimations of his love , such supplies of his spirit , such holy joys and rejoycings , such repose of soul in assurance , as shall refresh their souls , fill them with joy , satisfie them with spiritual delight , and quicken them unto all acts of holy communion with himself . let no such dishonour be reflected on the gospel , that whereas the faith of it , and obedience unto it , are usually accompanied with outward troubles , afflictions , persecution and reproaches , as we are foretold they should be ; that it doth not by its inward consolations and divine refreshments , outballance all those evils which we may undergo upon the account of it . so to suppose , is expresly contrary to the promise of christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life , in this world , distinct from eternal life ; in the world to come , we shall receive an hundred-fold recompence for all that we can lose or suffer for his his sake , mat. 10. 30. as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods , as knowing in themselves ( by the experience which they have of its first fruits ) that they have in heaven a better and more abiding substance , heb. 10. 29 , 30. if we come short in a participation of these things , if we are strangers unto them , the blame is to be laid on our selves alone , as it shall be immediately declared . now the design of the lord christ in thus withdrawing himself from us , and hiding his glory from our view , being the exercise of our graces , and to stir us up unto diligence in our enquiries after him , here lieth our guidance and direction in this case . do we find our selves lifeless in the spiritual duties of religion ? are we strangers unto the heavenly visits of consolation and joys , those visitations of god whereby he preserves our souls ? do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy ghost ? we have no way of recovery but this alone . to this strong tower must we turn our selves as prisoners of hope ; unto christ must we look that we may be saved . it is a steady view or contemplation of his glory by faith alone , that will bring in all these things in a lively experience in our hearts and souls . again ; in the second place , it is from our selves principally , if we lose the views of the glory of christ , and the exercise of faith be obstructed therein . all our spiritual disadvantages do arise from our selves . it is the remainder of lusts and corruptions in us , either indulged by sloth and negligence , or excited and inflamed by satans temptations , that do obstruct us in this duty . whilst they are in any disorder or disturbance , it is in vain for us to expect any clear view of this glory . that view of the glory of christ , whereof we treat , consists in two things ; namely , its especial nature , and its necessary adjunct or effect . the first is , a spiritual perception or understanding of it as revealed in the scriptures . for the revelation of the glory of his person , office and grace , is the principal subject of them , and the principal object of our faith. and the other consists in multiplied thoughts about him , with actings of faith in love , trust , delight , and longing after the the full enjoyment of him , 1 pet. 1. 8. if we satisfie our selves in meer notions and speculations about the glory of christ as doctrinally revealed unto us , we shall find no transforming power or efficacy communicated unto us thereby . but when under the conduct of that spiritual light our affections do cleave unto him with full purpose of heart , our minds are filled with thoughts of him , and delight in him , and faith is kept up unto its constant exercise in trust and affiance on him , virtue will proceed from him to purifie our hearts , increase our holiness , strengthen our graces , and to fill us sometimes with joy unspeakable and full of glory . this is the just temperature of a state of spiritual health ; namely , when our light of the knowledge of the glory of god in christ , doth answer the means of it which we enjoy ; and when our affections unto christ do hold proportion unto that light ; and this according unto the various degrees of it ; for some have more , and some have less . where light leaves the affections behind , it ends in formality or atheism : and where affections outrun light they sink in the bog of superstition , doting on images and pictures or the like . but where things go not into these excesses , it is better that our affections exceed our light on the defect of our understandings , than that our light exceed our affections from the corruption of our wills . in both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us , especially if not kept constantly under the discipline of mortification , but some way indulged unto . for , 1. the steam of their disorder will cloud and darken the understanding , that it shall not be able clearly to discern any spiritual object , least of all the greatest of them . there is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind , darken , and deceive the mind in its operations . and it is much more so in things spiritual , wherein that disorder is an immediate rebellion against its proper conducting light ; that is , against the light and rule of grace . there are three sorts of them unto whom the gospel is preached , in whom there are various obstructions of this view . 1. there is in obstinate unbelievers a darkness that is an effect of the power of satan on their minds , in blinding of them , which makes it impossible for them to behold any thing of the glory of christ. so the apostle declares it , if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not ; lest the light of the glorious gospel of christ , who is the image of god , should shine unto them , 2 cor. 4. 3 , 4. of these we do not speak . 2. there is in all men , a corrupt , natural darkness ; or such a depravation of their minds by nature , as that they cannot discern this glory of christ in a due manner . hence the light shineth in darkness and the darkness comprehendeth it not , john. 1. 5. for the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , 1 cor. 2. 14. hence it is that although christ be preached among us continually , yet there are very few who discern any glory or beauty in him , for which he should be desired , as the prophet complains , isa. 53. 1 , 2. but i speak not of this natural darkness in general . but even these persons have their minds filled with prejudices against the gospel and darkned as unto the glory of christ according as corrupt lusts and affections are prevalent in them , see joh. 1. 44. chap. 12. 43. hence is the difference that is among the common hearers of the word . for although no man can do any thing of himself for the receiving of christ , and the beholding of his glory , without the especial aid of the grace of god , mat. 11. 24. john. 6. 44 , 45 ; yet some may make more opposition unto believing , and lay more hindrances in their own way , than others ; which is done by their lusts and corruptions . 3. there are those in whom both these evils are cured by faith , wherein the eyes of our understandings are enlightened to perceive and discern spiritual things , ephes. 1. 16 , 17 , 18. but this cure is wrought in this life but in part , 1 cor. 13. 12. and in this cure by a supply of a principle of saving light unto our minds , there are many degrees . for some have a clearer light than others , and thereby a more clear discerning of the mystery of the wisdom of god , and of the glory of christ therein . but whatever be our attainments herein , that which obstructs this light , that hinders it from shining in a due manner , that obstructs and hinders faith in its view of the glory of christ. and this is done by the remainders of corrupted nature in us , when they act in any prevalent degree . for they darken the mind and weaken it in its spiritual operations . that is , where any corrupt and inordinate affections , as love of the world , cares about it , inclinations unto sensuality , or the like spiritual disorders do prevail , faith is weakened in its spiritual acts , especially in discerning and beholding the glory of christ. for the mind is rendred unsteady in its enquiries after it , being continually distracted and diverted with vain thoughts and imaginations . persons under the power of such distempers may have the same doctrinal knowledge of the person of christ his office and his grace with other men , and the same evidence of its truth fixed on their minds ; but when they endeavour a real intuition into the things themselves , all things are dark and confused unto them from the uncertainty and instability of their own minds . this is the sum of what i do design . we have by faith a view of the glory of christ. this view is weak and unsteady from the nature of faith it self , and the way of its proposal unto us as in a glass , in comparison of what by sight we shall attain unto . but moreover , where corrupt lusts or inordinate affections are indulged unto , where they are not continually mortified , where any one sin hath a perplexing prevalency in the mind , faith will be so far weakened thereby , as that it can neither see nor meditate upon this glory of christ in a due manner . this is the reason why the most are so weak and unstable in the performance of this duty , yea are almost utterly unacquainted with it . the light of faith in the minds of men being impaired , clouded , darkned by the prevalency of unmortified lusts , it cannot make such discoveries of this glory , as otherwise it would do . and this makes the preaching of christ unto many so unprofitable as it is . secondly ; in the view of the glory of christ which we have by faith , it will fill the mind with thoughts and meditations about him , whereon the affections will cleave unto him with delight . this , as was said , is inseparable from a spiritual view of his glory in its due exercise . every one that hath it , must and will have many thoughts concerning , and great affections to him . see the description of these things , phil. 3. 8 , 10. it is not possible , i say , that we should behold the glory of his person , office and grace , with a due conviction of our concernment and interest therein , but that our minds will be greatly affected with it , and be filled with contemplations about it . where it is not so with any , it is to be feared that they have not heard his voice at any time , nor seen his shape , whatever they profess . a spiritual sight of christ will assuredly produce love unto him , and if any man love him not , he never saw him , he knows him not at all . and that is no love , which doth not beget in us many thoughts of the object beloved . he therefore who is partaker of this grace , will think much of what christ is in himself , of what he hath done for us , of his love and condescention , of the manifestation of all the glorious excellencies of the divine nature in him , exerted in a way of infinite wisdom and goodness for the salvation of the church . thoughts and meditations of these things will abound in us , if we are not wanting unto the due exercise of faith : and intense inflamed affections unto him , will ensue thereon , at least they will be active unto our own refreshing experience . and where these things are not in reality ( though in some they may be only in a mean and low degree ) men do but deceive their own souls in hopes of any benefit by christ or the gospel . this therefore is the present case . where there are prevailing sinful distempers or inordinate affections in the mind , such as those before mentioned , as self-love , love of the world , cares and fears about it , with an excessive valuation of relations and enjoyments ; they will so far cumber and perplex it with a multitude of thoughts about their own objects , as shall leave no place for sedate meditations on christ and his glory . and where the thoughts are engaged , the affections which partly excite them , and partly are led by them , will be fixed also , col. 3. 1 , 2. this is that which in the most , greatly promoteth that imperfection , which is in our view of the glory of christ , by faith in this life . according to the proportion and degree of the prevalency of affections , corrupt , earthly , selfish or sensual , filling the heads and hearts of men with a multitude of thoughts about what they are fixed on , or inclined unto ; so is faith obstructed and weakened in this work and duty . wherefore , whereas there is a remainder of these lusts , as to the seeds of them in us all , tho more mortified in some than in others ; yet having the same effects in the minds of all , according to the degree of their remainder ; thence it is as from an efficacious cause of it , that our view of the glory of christ by faith , is in many so weak , imperfect and unsteady . thirdly , we have interruption given unto the work of faith herein , by the temptations of satan . his original great design , wherever the gospel is preached , is to blind the eyes of men , that the light of the glorious gospel of christ , who is the image of god , should not shine into them , or irradiate their minds , 2 cor. 4. 4. and herein he prevails unto astonishment . let the light of the gospel in the preaching of the word be never so glorious ; yet by various means and artifices , he blinds the minds of the most , that they shall not behold any thing of the glory of christ therein . by this means he continues his rule in the children of disobedience . with respect unto the elect , god overpowers him herein . he shines into their hearts to give them the knowledge of his glory in the face of christ jesus , vers . 6. yet will not satan so give over . he will endeavour by all ways and means to trouble , discompose , and darken the mind even of them that believe , so as that they shall not be able to retain clear and distinct views of this glory . and this he doth two ways . 1. with some he imploys all his engines , useth all his methods of serpentine subtilty , and casts in his fiery darts , so to disquiet , discompose and deject them , as that they can retain no comfortable views of christ or his glory . hence arise fears , doubts , disputes , uncertainties , with various disconsolations . hereon they cannot apprehend the love of christ , nor be sensible of any interest they have therein , or any refreshing perswasions that they are accepted with him . if such things sometimes shine and beam into their minds , yet they quickly vanish and disappear . fears that they are rejected and cast off by him , that he will not receive them here nor hereafter , do come in their place ; hence are they filled with anxieties and despondencies , under which it is impossible they should have any clear view of his glory . i know that ignorance , atheism and obstinate security in sensual sins , do combine to despise all these things . but it is no new thing in the world , that men outwardly professing christian religion , when they find gain in that godliness , should speak evil of the things which they know not , and corrupt themselves in what they know naturally , as bruit beasts . 2. with others he deals after another manner . by various means he seduceth them into a careless security wherein they promise peace unto themselves without any diligent search into these things . hereon they live in a general presumption that they shall be saved by christ , although they know not how . this makes the apostle so earnest in pressing the duty of self-examination on all christians , 2 cor. 13. 5. examine your selves whether you be in the faith : prove your own selves : know you not your own selves that christ is in you , except you be reprobates ? the rule of self-judging prescribed by him , is whether christ be in us or no ; and in us he cannot be , unless he be received by that faith wherewith we behold his glory . for by faith we receive him , and by faith he dwelleth in our hearts . joh. 1. 12. eph. 3. 17. this is the principal way of his prevailing in the world. multitudes by his seduction live in great security under the utmost neglect of these things . security is granted to be an evil destructive of the souls of men ; but then it is supposed to consist only in impenitency for great and open sins ; but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls , under a profession of religion , is no less destructive and pernicious , than impenitency in any course of sin . these and the like obstructions unto faith in its operations being added unto its own imperfections , are another cause whence our view of the glory of christ in this world is weak and unsteady ; so that for the most part it doth but transiently affect our minds , and not so fully transform them into his likeness , as otherwise it would . it is now time to consider , that sight which we shall have of the glory of christ in heaven , in comparison of that which we have here below . now this is equal , stable , always the same without interruption or diversion . and this is evident , both in the causes or means of it , as also in our perfect deliverance from every thing that might be an hindrance in it , or an obstrunction unto it . 1. we may consider the state of our minds in glory . the faculties of our souls shall then be made perfect , heb. 12. the spirits of just men made perfect . ( 1. ) freed from all the clogs of the flesh , and all its influence upon them , and restraint of their powers in their operations . ( 2. ) perfectly purified from all principles of instability and variety ; of all inclinations unto things sensual and carnal , and all contrivances of self-preservation or advancement , being wholly transformed into the image of god , in spirituality and holiness . and to take in the state of our bodies after the resurrection ; even they also in all their powers and senses , shall be made entirely subservient unto the most spiritual actings of our minds in their highest elevation by the light of glory . hereby shall we be enabled and fitted eternally to abide in the contemplation of the glory of christ , with joy and satisfaction . the understanding shall be always perfected with the vision of god , and the affections cleave inseparably to him ; which is blessedness . the very essential faculties of our souls in that way and manner of working , which by their union with our bodies they are confined unto , are not able to comprehend and abide constantly in the contemplation of this glory . so that , though our sight of it here be dim and imperfect , and the proposal of it obscure ; yet from the weakness of our minds , we are forced sometimes to turn aside from what we do discern , as we do our bodily eyes from the beams of the sun , when it shines in its brightness . but in this perfect state they are able to behold and delight in this glory constantly , with eternal satisfaction . but as for me ( saith david ) i will behold thy face in righteousness ; i shall be satisfied when i awake , with thy likeness , psal. 17. 15. it is christ alone , who is the likeness and image of god. when we awake in the other world , with our minds purified and rectified , the beholding of him shall be always satisfying unto us . there will be then no satiety , no weariness , no indispositions ; but the mind being made perfect in all its faculties , powers and operations , with respect unto its utmost end , which is the enjoyment of god , is satisfied in the beholding of him for evermore . and where there is perfect satisfaction without satiety , there is blessedness for ever . so the holy spirit affirms of the four living creatures in the revelation ; they rest not day nor night , saying , holy , holy , holy lord god almighty , chap. 4. 8. they are continually exercised in the admiration and praises of god in christ , without weariness or interruption . herein shall we be made like unto angels . 2. as our minds in their essential powers and faculties shall be enabled to comprehend and acquiesce in this glory of christ , so the means or instrument of the beholding of it , is much more excellent than faith , and in its kind absolutely perfect , as hath in part been before declared . this is vision or sight . here we walk by faith , there by sight . and this sight is not an external aid , like a glass helping the weakness of the visive faculty to see things afar off ; but it is an internal power , or an act of the internal power of our minds , wherewith they are endowed in a glorified state . hereby we shall be able to see him face to face , to see him as he is , in a direct comprehension of his glory ; for this sight or visive power shall be given us for this very end , namely , to enable us so to do . hereunto the whole glory of christ is clear , perspicuous and evident , which will give us eternal acquiescency therein . hence shall our sight of the glory of christ be invariable , and always the same . 2. the lord christ will never in any one instance , on any occasion , so much as one moment withdraw himself from us , or eclipse the proposal and manifestation of himself unto our sight . this he doth sometimes in this life , and it is needful for us that so he should do . we shall be ever with the lord , 1 thes. 4. 17. without end , without interruption . this is the center of good and evil , as to the future different states of men. they shall be for ever . eternity makes them absolutely good on the one hand , and absolutely evil on the other . to be in hell under the wrath of god , is in it self the greatest penal evil : but to be there for ever , without the intermission of misery , or determination of time , is that which renders it the greatest evil unto them who shall be in that condition . so is eternity the life of future blessedness . we shall be ever with the lord , without limitation of time , without interruption of enjoyment . there are no vicissitudes in the heavenly state . the new hierusalem hath no temple in it , for the lord god almighty , and the lamb are the temple thereof , revel . 21. 24. there is no need of instituted means of worship , nor of ordinances of divine service . for we shall need neither encrease of grace , nor excitations unto its exercise . the constant , immediate , uninterrupted enjoyment of god and the lamb , supplieth all . and it hath no need of the sun , nor of the moon to shine in-it ; for the glory of god doth enlighten it , and the lamb is the light thereof . the light of the sun is excellent ; howbeit ; it hath its seasons , after it hath shone in its brightest lustre , it gives place to the night and darkness . so is the light of the moon of great use in the night ; but it hath its seasons also . such is the light we have of the glory of god and the lamb in this world. sometimes it is as the light of the sun , which under the gospel is seven fold , as the light of seven days in one , in comparison of the law , isa. 30. 26. sometimes as the light of the moon , which giveth relief in the night of temptations and trials . but it is not constant ; we are under a vicissitude of light and darkness , views of christ , and a loss of him . but in heaven the perpetual presence of christ with his saints , makes it always one noon of light and glory . 3. this vision is not in the least liable unto any weaknings from internal defects , nor any assaults from temptations , as is the sight of faith in this life . no doubts or fears , no disturbing darts or injections shall there have any place . there shall no habit , no quality , no inclination or disposition remain in our souls , but what shall eternally lead us unto the contemplation of the glory of christ , with delight and complacency . nor will there be any defect in the gracious powers of our souls , as unto a perpetual exercise of them ; and as unto all other opposing enemies , we shall be in a perpetual triumph over them , 1 cor. 15. 55 , 56 , 57. the mouth of iniquity shall be stopped for ever , and the voice of the self avenger shall be heard no more . wherefore the vision which we shall have in heaven of the glory of christ , is serene ; always the same , always new and indeficient , wherein nothing can disturb the mind in the most perfect operations of a blessed life . and when all the faculties of the soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect object ; therein lies all the blessedness which our nature is capable of . wherefore , whenever in this life we attain any comfortable refreshing view of the glory of christ , by the exercise of faith on the revelation of it , with a sense of our interest therein , we cannot but long after , and desire to come unto this more perfect abiding , invariable aspect of it . chap. xiv . other differences between our beholding the glory of christ by faith in this world , and by sight in heaven . among the many other differences which might be insisted on ( altho the greatest of them are unto us at present absolutely incomprehensible , and so not to be enquired into ) i shall name two only , and so put a close to this discourse . 1. in the view which we have here of the glory of christ by faith , we gather things as it were one by one , in several parts and parcels out of the scripture , and comparing them together in our minds , they become the object of our present sight , which is our spiritual comprehension of the things themselves . we have no proposal of the glory of christ unto us by vision or illustrious appearance of his person , as isaiah had of old , chap. 6. 1 , 2 , 3 , 4. or as john had in the revelation , chap. 1. vers . 13 , 14 , 15 , 16. we need it not , it would be of no advantage unto us . for as unto the assurance of our faith , we have a word of prophesie more useful unto us , than a voice from heaven , 2 pet. 1. 17 , 18 , 19. and of those who received such visions , tho of eminent use unto the church ; yet as unto themselves , one of them cryed out , wo is me , i am undone ; and the other fell as dead at his feet . we are not able in this life to bear such glorious representations of him , unto our edification . and as we have no such external proposals of his glory unto us in visions , so neither have we any new revelations of him , by immediate inspiration . we can see nothing of it , know nothing of it , but what is proposed unto us in the scripture , and that as it is proposed . nor doth the scripture it self in any one place , make an entire proposal of the glory of christ , with all that belongs unto it ; nor is it capable of so doing ; nor can there be any such representation of it , unto our capacity on this side heaven . if all the light of the heavenly luminaries had been contracted into one , it would have been destructive , not useful to our sight ; but being by divine wisdom distributed into sun , moon and stars , each giving out his own proportion , it is suited to declare the glory of god , and to enlighten the world : so if the whole revelation of the glory of christ , and all that belongs unto it , had been committed into one series and contexture of words , it would have overwhelmed our minds , rather than enlightned us . wherefore god hath distributed the light of it through the whole firmament of the books of the old and new testament , whence it communicates it self , by various parts and degrees unto the proper use of the church . in one place we have a description of his person , and the glory of it ; sometimes in words plain and proper , and sometimes in great variety of allegories , conveying an heavenly sense of things unto the minds of them that do believe ; in others of his love and condescention in his office , and his glory therein . his humiliation , exaltation and power , are in like manner in sundry places represented unto us . and as one star differeth from another in glory ; so it was one way , whereby god represented the glory of christ , in types and shadows under the old testament , and another wherein it is declared in the new. illustrious testimonies upon all these things are planted up and down in the scripture , which we may collect as choice flowers in the paradise of god , for the object of our faith and sight thereby . so the spouse in the canticles considered every part of the person and grace of christ distinctly by it self , and from them all , concludes that he is altogether lovely , chap. 5. 10 , 11 , 12 , 13 , 14 , 15 , 16. so ought we to do in our study of the scripture , to find out the revelation of the glory of christ , which is made therein , as did the prophets of old , as unto what they themselves received by immediate inspiration . they searched diligently what the spirit of christ which was in them did signifie , when it testified-before hand the sufferings of christ , and the glory which should ensue , 1 pet. 1. 11 , 12. but this seeing of christ by parts in the revelation of him , is one cause why we see him here but in part . some suppose that by chopping and painting , and gilding , they can make an image of christ that shall perfectly represent him to their sences and carnal affections from head to foot . but they feed on ashes , and have a lie in their right hand , jesus christ is evidently crucified before our eyes in the scripture , gal. 3. 1. so also is he evidently exalted , and glorified therein . and it is the wisdom of faith to gather into one , those parcelled descriptions that are given of him , that they may be the object of its view and contemplation . in the vision which we shall have above , the whole glory of christ will be at once and always represented unto us ; and we shall be enabled in one act of the light of glory to comprehend it . here indeed we are at a loss ; our minds and understandings fail us in their contemplations . it will not yet enter into our hearts to conceive what is the beauty , what is the glory of this compleat representation of christ unto us . to have at once all the glory of what he is , what he was in his outward state and condition , what he did and suffered , what he is exalted unto , his love and condescention , his mystical union with the church , and the communication of himself unto it , with the recapitulation of all things in him ; and the glory of god , even the father , in his wisdom , righteousness , grace , love , goodness , power , shining forth eternally in him , in what he is , hath done , and doth , all presented unto us in one view , all comprehended by us at once , is that which at present we cannot conceive . we can long for it , pant after it , and have some foretasts of it ; namely of that state and season , wherein our whole souls in all their powers and faculties , shall constantly , inseparably , eternally cleave by love unto whole christ in the sight of the glory of his person and grace , until they are watered , dissolved and inebriated in the waters of life , and the rivers of pleasure that are above for evermore . so must we speak of the things which we admire , which we adore , which we love , which we long for , which we have some foretasts of in sweetness ineffable , which yet we cannot comprehend . these are some few of those things whence ariseth the difference between that view which we have here of the glory of christ , and that which is reserved for heaven ; namely , such as are taken from the difference between the means or instruments of the one and the other , faith and sight . in the last place , the great difference between them , consists in , and is manifested by their effects . hereof i shall give some few instances , and close this discourse . 1. the vision which we shall have of the glory of christ in heaven , and of the glory of the immense god in him , is perfectly and absolutely transforming . it doth change us wholly into the image of christ. when we shall see him , we shall be as he is , we shall be like him , because we shall see him , 1 joh. 3. 2. but although the closing , perfecting act of this transformation be an act of sight , or the sight of glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . 1. the soul upon its departure from the body , is immediately freed fom all the weakness , disability , darkness , uncertainties and fears , which were impressed on it from the flesh ; wherewith it was in the strictest union . the image of the first adam as fallen , is then abolished . yea , it is not only freed from all irregular sinful distempers cleaving to our nature as corrupted , but from all those sinless grievances and infirmities which belong unto the original constitution of it . this necessarily ensues on the dissolution of the person in order unto a blessed state. the first entrance by mortality into immortallity , is a step towards glory . the ease which a blessed soul finds in a deliverance from this encumbrance , is a door of entrance into eternal rest. such a change is made in that , which in it self is the center of all evil , namely death , that it is made a means of freeing us from all the remainders of what is evil . for this doth not follow absolutely on the nature of the thing it self . a meer dissolution of our natures can bring no advantage with it , especially as it is a part of the curse . but it is from the sanctification of it by the death of christ. hereby that which was gods ordinance for the infliction of judgment , becomes an effectual means for the communication of mercy , 1 cor. 5. 22. chap. 15. 54. it is by vertue of the death of christ alone , that the souls of believers are freed by death from all impressions of sin , infirmity and evils , which they have had from the flesh , which were their burden , under which they groaned all their days . no man knows in any measure the excellency of this priviledge , and the dawnings of glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the body of death . the soul hereon being freed from all annoyances , all impressions from the flesh , is expedite and enlarged unto the exercise of all its gracious faculties , as we shall see immediately . with wicked men it is not so . death unto them is a curse ; and the curse is the means of the conveyance of all evil , and not deliverance from any . wherein they have been warmed and refreshed by the influences of the flesh , they shall be deprived of it . but their souls in their separate state , are perpetually harrased with the disquieting passions which have been impressed on their minds by their corrupt fleshly lusts. in vain do such persons look for relief by death . if there be any thing remaining of present good and usefulness to them , they shall be deprived of it . and their freedom for a season from bodily pains , will no way lie in the ballance against that confluence of evils which death will let in upon them . 2. the spirits of just men being freed by death from the clog of the flesh , not yet refined ; all the faculties of their souls , and all the graces in them , as faith , love and delight , are immediately set at liberty , enabled constantly to exercise themselves on god in christ. the end for which they were created , for which our nature was endowed with them , was , that we might adhere unto god by them , and come unto the enjoyment of him . being now freed wholly from all that impotency , perversness , and disability unto this end , with all the effects of them , which came upon them by the fall ; they are carried with a full stream towards god , cleaving unto him with the most intense embraces . and all their actings towards god , shall be natural , with facility , joy , delight and complacency . we know not yet the excellency of the operations of our souls in divine things , when disburdened of their present weight of their flesh. and this is a second step towards the consummation of glory . for , in the resurrection of the body , upon its full redemption , it shall be so purified , sanctified , glorified , as to give no obstruction unto the soul in its operations , but be a blessed organ for its highest and most spiritual actings . the body shall never more be a trouble , a burthen unto the soul , but an assistant in its operations , and participant of its blessedness . our eyes were made to see our redeemer , and our other sences to receive impressions from him , according unto their capacity . as the bodies of wicked men shall be restored unto them to encrease and compleat their misery in their sufferings ; so shall the bodies of the just be restored unto them , to heighten and consummate their blessedness . 3. these things are preparatory unto glory . the compleat communication of it , is by the infusion of a new heavenly light into the mind , enabling us to see the lord christ as he is . the soul shall not be brought into the immediate presence of christ without a new power to behold him , and the immediate representation of his glory . faith now doth cease as unto the manner of its operation in this life , whilst we are absent from christ. this light of glory succeeds into its room , fitted for that state and all the ends of it , as faith is for that which is present . and , 4. in the first operation of this light of glory , believers shall so behold the glory of christ , and the glory of god in him , as that therewith , and thereby they shall be immediately and universally changed into his likeness . they shall be as he is , when they shall see him as he is . there is no growth in glory , as unto parts , there may be as unto degrees . additions may be outwardly made unto what is at first received , as by the resurrection of the body ; but the internal light of glory , and its transforming efficacy is capable of no degrees , though new revelations may be made unto it , unto eternity . for the infinite fountain of life , and light , and goodness , can never be fathomed , much less exhausted . and what god spake on the entrance of sin , by the way of contempt and reproach , behold the man is become like one of us , upbraiding him with what he had foolishly designed ; on the accomplishment of the work of his gace , he says in love and infinite goodness , man is become like one of us , in the perfect restoration of our image in him . this is the first effect of the light of glory . faith also in beholding the glory of christ in this life , is accompanied with a transforming efficacy , as the apostle expresly declares , 2 cor. 3. 18. it is the principle from whence , and the instrumental cause whereby all spiritual change is wrought in us in this life ; but the work of it is imperfect ; first because it is gradual , and then because it is partial . 1. as unto the manner of its operation , it is gradual , and doth not at once transform us into the image of christ. yea , the degrees of its progress therein , are unto us for the most part imperceptible . it requires much spiritual wisdom and observation to obtain an experience of them in our own souls . the inward man is renewed day by day , whilst we behold these invisible things , 2 cor. 4. 16 , 17 , 18. but how ? even as the outward man decays by age , which is by insensible degrees and alterations . such is the transformation which we have by faith in its present view of the glory of christ. and according to our experience of its efficacy herein , is our evidence of its truth and realty in the beholding of him . no man can have the least ground of assurance that he hath seen christ and his glory by faith , without some effects of it in changing him into his likeness . for as on the touch of his garment by the woman in the gospel , vertue went out from him to heal her infirmity : so upon this view of faith , an influence of transforming power will proceed from christ unto the soul. 2. as unto the event it is but partial . it doth not bring this work unto perfection . the change wrought by it , is indeed great and glorious ; or as the apostle speaks , it is from glory to glory , in a progress of glorious grace : but absolute perfection is reserved for vision . as unto divine worship , perfection was not by the law. it did many things preparatory unto the revelation of the will of god concerning it ; but it made nothing perfect : so absolute perfection in holiness , and the restoration of the image of god , is not by the gospel , is not by faith ; however it gives us many preparatory degrees unto it , as the apostle fully declares , phil. 3. 10 , 11 , 12 , 13 , 14. secondly , vision is beatifical , as it is commonly called , and that not amiss . it gives perfect rest and blessedness unto them in whom it is . this may be a little opened in the ensuing observations . 1. there are continual operations of god in christ , in the souls of them that are glorified , and communications from him unto them . for all creatures must eternally live even in heaven , in dependance on him who is the eternal fountain of being , life , goodness and blessedness unto all . as we cannot subsist one moment in our beings , lives , souls , bodies , the inward or outward man , without the continual actings of divine power in us , and towards us ; so in the glorified state our all shall depend eternally on divine power and goodness , communicating themselves unto us , for all the ends of our blessed subsistance in heaven . 2. what is the way and manner of these communications , we cannot comprehend . we cannot indeed fully understand the nature and way of his spiritual communications unto us in this life . we know these things by their signs , their outward means , and principally by the effects they produce in the real change of our natures . but in themselves we see but little of them . the wind bloweth where it listeth , and we hear the sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the spirit , joh. 3. 8. all gods real operations in heaven and earth are incomprehensible , as being acts of infinite power , and we cannot search them out unto perfection . 3. all communications from the divine being and infinite fulness in heaven unto glorified saints , are in , and through christ jesus , who shall for ever be the medium of communication between god and the church , even in glory . all things being gathered into one head in him , even things in heaven , and things in earth ; that head being in immediate dependence on god , this order shall never be dissolved , ephese 1. 10 , 11. 1 cor. 3. 23. and on these communications from god through christ depends entirely our continuance in a state of blessedness and glory . we shall no more be self-subsistent in glory , than we are in nature or grace . 4. the way on our part whereby we shall receive these communications from god by christ , which are the eternal springs of life , peace , joy and blessedness , is this vision , the sight whereof we speak . for as it is expresly assigned thereunto in the scripture ; so whereas it contains the perfect operation of our minds and souls in a perfect state , on the most perfect object , it is the only means of our blessedness . and this is the true cause whence there neither is , nor can be any satiety or weariness in heaven , in the eternal contemplation of the same glory . for not only the object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective blessedness consisting in continual fresh communications from the infinite fulness of the divine nature , derived unto us through vision , is always new , and always will be so to eternity . herein shall all the saints of god drink of the rivers of pleasure that are at his right hand , be satisfied with his likeness , and refresh themselves in the eternal springs of life , light and joy for evermore . this effect that view which we have by faith of the glory of christ in this world , doth not produce . it is sanctifying , not glorifying . the best of saints are far from a perfect or glorified state in this life . and that not only on the account of the outward evils , which in their persons they are exposed unto ; but also of the weakness and imperfection of their inward state in grace . yet we may observe some things unto the honour of faith in them who have received it . as , 1. in its due exercise on christ , it will give unto the souls of believers some previous participation of future glory , working in them dispositions unto , and preparation for the enjoyment of it . 2. there is no glory , no peace , no joy , no satisfaction in this world to be compared with what we receive by that weak and imperfect view which we have of the glory of christ by faith. yea , all the joys of the world are a thing of nought in comparison of what we so receive . 3. it is sufficient to give us such a perception , such a foretaste of future blessedness in the enjoyment of christ , as may continually stir us up to breath and pant after it . but it is not beatifical . other differences of an alike nature between our beholding of the glory of christ in this life by faith , and that vision of it , which is reserved for heaven , might be insisted on ; but i shall proceed no further . there is nothing farther for us to do herein but that now and always we shut up all our meditations concerning it , with the deepest self-abasement out of a sense of our unworthiness and insufficiency to comprehend those things , admiration of that excellent glory which we cannot comprehend , and vehement longings for that season when he shall see him as he is , be ever with him , and know him , even as we are known . finis . notes, typically marginal, from the original text notes for div a53708-e4660 see joh. 1. 18. chap. 14. 7 , 8 , 9 , 10. 2 cor. 4. 6. col. 1. 16. ephes. 3. 4 , 5 , 6 , 7 , 8 , 9 , 10. heb. 1. 2. the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. likewise, the way that christ takes to undo a man, and take away his life. together with a discovery of the neerness of christs coming, and of those glorious things which are to be fulfilled in these later days. set forth and published by ed. hide jun. hyde, edward, 1607-1659. this text is an enriched version of the tcp digital transcription a86947 of text r209351 in the english short title catalog (thomason e1372_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 239 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86947 wing h3866 thomason e1372_4 estc r209351 99868234 99868234 169869 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86947) transcribed from: (early english books online ; image set 169869) images scanned from microfilm: (thomason tracts ; 179:e1372[4]) the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. likewise, the way that christ takes to undo a man, and take away his life. together with a discovery of the neerness of christs coming, and of those glorious things which are to be fulfilled in these later days. set forth and published by ed. hide jun. hyde, edward, 1607-1659. [14], 190 p. printed by ja. cottrel, for giles calvert, at the black spread-eagle at the west-end of pauls, london : 1651. ed. hide jun. = edward hyde. annotation on thomason copy: "may. 28". reproduction of the original in the british library. eng jesus christ -meditations -early works to 1800. christian life -early works to 1800. trinity -early works to 1800. holy spirit -symbolism -early works to 1800. god -knowableness -early works to 1800. a86947 r209351 (thomason e1372_4). civilwar no the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened: also, the parable of the rich man's fl hyde, edward 1651 47998 116 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the mystery of christ in us , with the mystery of the father , word , and holy ghost or spirit , opened . also , the parable of the rich man's flocks and herds , and the poor man's ewe-lamb , explicated . likewise , the way that christ takes to undo a man , and take away his life . together with a discovery of the neerness of christs coming , and of those glorious things which are to be fulfilled in these later days . set forth and published by ed. hide jun. rom. 10. 6 , 7 , 8 , 9. 2 sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. 1 joh. 5. 7 , 8. psal. 87. 1 , 2 , 3 , 4 , 5 , 6 , 7. isa. 6. 6 , 7. zech. 14. 20 , 21. zech. 5. 6 , 7 , 8 , 9. london , printed by ja. cottrel , for giles calvert , at the black spread-eagle at the west-end of pauls . 1651. to the reader . christian reader , before i was stirred up to set pen to paper in this following treatise , i found in my spirit such a contrariety to it , that i resolved within my self i would write no more . but within a little while after , i found the spirit of god to have such violent , strong , and powerful influence upon me , that i could not withstand it , but write . and besides , i had no peace and quietness in my spirit , till i had unloadened my spirit , and finished this work : for i had this dashed into my spirit , write . but no sooner was it dashed in , but i went and consulted with flesh and blood , and so questioned it , whether it was from the lord , or no . and after some further clearings of it up by the lord to my spirit , i was forced to lie down under the truth , power , and authority of it . within a while after , there were divers places of scripture given in unto me , with the minde , interpretation , and meaning thereof ; which i was to write , and which i have in this discourse inserted . two things therefore i do desire of you in the reading of this discourse : first , that you would not pass censure upon it , till you have thorowly examined and tried what is written , lest you pass sentence upon the truth , and so be found an opposer of it . the second is this : that you would not judge nor take that for error , that doth not sute with your judgements or apprehensions : this is the weakness of many professors in our age ; if their judgments and lights cannot comprehend a thing , they look upon that thing to be erroneous : they measure truth according to their capacity ; it is not truth no further then they can reach it : this very thing hath made many to withstand truth ; as for example , our priests and others , how often have they withstood truth , meerly upon this ground ! weigh what is written , ponder it in your heart and spirit : if you cannot comprehend what is written , be silent , do not resist it ; it may be , you may have a discoverie of that you never had before ; haply what is written , may meet with some of your hearts and spirits ▪ here are waters to the ancles , to the knees , to the loyns ; a river that cannot be passed over , a fountain that will never be dry ; waters to wade in , to swim in ; living waters , waters of life ; healing waters , pure waters ; waters to drown man in , to bury man in : do not despise these waters , wait on them ; you know not but that an angel from heaven may come down and put you into them , and involve you in them : there is one in this discourse , it may be , may meet with you ; if he doth , he will rob you of all your goods , wit , parts , gifts , understanding , knowledge , wisdom , power ; he will quite undo you , yea , take away your life . if you meet with one that doth this , do not forget to return praises to him ; wait , it may be you may have that great doubt resolved , christ in you , whom you have so much expected from heaven & from the deep : if you have , exalt the lord , not me . it may be , you may meet with some discoveries of the father , word and spirit , or water , blood and holy ghost , and of their several testimonies ; if you do , praise him that lives for ever and ever , not me . it may be , god may meet with you in a parabolical way and manner , as he did david , and make you pass sentence upon your self , in passing sentence upon another , and condemn you out of your own mouth that you have sinned ; if he doth , magnifie the lord , not me . it may be , jesus christ may steal like a theef into your hearts by this discourse , with greater power and glory then ever he hath done heretofore : if he doth , be sure to return praises unto him , not to me . it may be , god may make mention of rahab and babylon to you , in this discourse ; it may be he may call you to behold philistia and tyre , with ethiopia , & tell you that this man was born there : if he doth , admire the lord , not me . it may be , you may have a discoverie of that glory that is to be revealed in these latter days , and is in this discourse set down : who would resist and withstand therefore ? who would not wait , seeing there is no safety in resisting , but in patiently waiting ? then resist rather say , ah lord , there may be truth in this discourse , though i cannot comprehend it ; and it is madness in men , to withstand and speak evil of that they know not , nor are able to comprehend : reveal it , discover it , that i may praise thee ; then he will discover it to thee . here is no need of the sun , moon , stars , candle , and temple ; for the lord god almighty , and the lamb , are the temple thereof , and the glory of god did lighten them , and the lamb is the light thereof : and there shall be no night there , and they need no candle , neither light of the sun ; for the lord god giveth them light . i look for some to scoff , laugh , and jeer at me , and that which i have written ; to slight and scorn me , and what is written , as i am sure the priests and others will . do , slight , scorn , laugh and jeer at me and what i have written ; see what you will get by it in the end ; see what will be the issue of it . and i look for others to finde fault with me , and speak evil and reproach me , and be angry with me for what i have written . others i look should say that i go backward and forward in what i write , and contradict my self . i look that others haply should say , that i write scatteringly , meanly , and not learnedly , but poorly . i care not what they say , i weigh it not ; i desire to speak not in the eloquence of mans wisdom , but in the plainness of the spirit : and as for their scoffs , jeers , laughters , evil speakings , and reproaches , i weigh them not likewise ; they are my portion , i rejoyce in them all , if there were as many more of them : i shall and do count them my crown , and shall and do not think my self worthy of them . i know whom i have believed , whose i am ; not mens , not sins , not satans , but the lords , in the truth that is after godliness , edvv. hide junior ▪ chap. i. some sweet discoveries of christ in us , out of rom. 10. 6 , 7 , 8 , 9 , 10 ▪ vers . 6. but the righteousness which is of faith , speaketh on this wise : say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above . 7. or , who shall descend into the deep ? that is , to bring up christ again from the dead . 8. but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach , 9. that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . in the thirtieth and one and thirtieth verses of the ninth chapter to the romanes , there are two nations spoken of ; that is to say , the gentiles and the jews . the gentiles were those which followed not after righteousness , yet had attained to righteousness , even the righteousness which is of faith : and the jews , otherwise israel , were those which followed after the law of righteousness , but had not attained to the law of righteousness . the first reason of it , is set down in verse 32. wherefore ? because they sought it not by faith , as the gentiles did , but as it were by the works of the law . the second reason of it , is , because they stumbled at that stumbling stone , v. 33. as it is written , behold , i lay in sion a stumbling stone , and rock of offence ; and whosoever believeth on him , shall not be ashamed . jesus christ is a great stumbling block , and rock of offence , to those professors that do not openly nor professedly , but , as it were , seek righteousness by the law . quest . but what is it to seek righteousness , as it were , by the law ? answ. it is to seek righteousness partly by believing , and partly by doing . those that do so , stumble at christ , and know not what to make of him , and are offended at him ; and , in the end , they split themselves against him , just as those glorious professors the scribes and pharisees did , by reason of their not knowing him . now in the first verse of the tenth chapter to the romanes , paul tells his brethren the jews what a hearty desire he had , and how he prayed that they might be saved : brethren , my hearts desire and prayer to god for israel is , that they might be saved . and the reason of this prayer , he tells them ▪ vers. 2. for i bear them record , that they have a zeal of god , but not according to knowledge . they were mighty zealous for god , but it did not proceed from true knowledge : as the scribes and pharisees were mighty zealous and strict in keeping the sabbath , praying , giving of alms , and the like ; but it proceeded not from a right knowledge , it did not proceed from a true principle . and there are many zealots in our days , oh how full of zeal they are for god , in praying , speaking , preaching , and the like ! but yet not agreeable to true knowledge . and the reason of this is in the third verse : for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god . as the not seeking righteousness by faith , keeps those from attaining to the law of righteousness , that follow after the law of righteousness : so ignorance of gods righteousness makes many go about to establish their own , and so by that means do not subject to god's righteousness . in the fourth verse , paul sheweth , that christ is the end of the law , for righteousness , to every one that believeth : which the glorious israelites , scribes and pharisees , follow after , thinking to be justified thereby . the righteousness of which law , moses describes in the fifth verse , that the man which doth those things shall live in them . which saying , satan , many times , makes use of against poor souls , thereby to stir them up to follow after the righteousness of the law : and he makes use of it thus : saith satan , if you do the things that the law commands you , you shall live by them : this is scripture saith the devil , if you perform the law , you shall live ; for there is life wrapped up , in keeping of the law : and poor souls set upon the keeping of it , and trouble , and perplex , and wear out themselves ; and the more they strive to keep it , the further off are they from keeping of it ; and the devils design in it , is , to keep poor souls from submitting to the righteousness of god ; the devil knowing well , that as many as are of the works of the law , are under the curse ; for it is written , cursed is every one that continueth not in all things that are written in the book of the law , to do them , gal. 4. 10 , 11. and that no man is justified by the law , in the sight of god , is evident : for the just shall live by faith , now in the 6. ver. which is that i intend to speak to , paul describes the righteousness of faith : but the righteousness which is of faith , speaketh on this wise , say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above , &c. the words are the voice of the righteousness which is of faith ; they are what the righteousness of faith speaketh : and there are in the words , these things to be considered : first , what faith is . secondly , what the voice of the righteousness of faith is . thirdly , what it speaks . fourthly , to whom it speaks . the first thing to be considered , is , what faith is ; that is , what the faith of christ is , as it is in the original . it is a supernatural divine work of god , upon the spirit , which enables the soul to believe above all that natural faith and hope that is in the soul , and above all fear and questionings , and against all grounds that are in the soul to the contrary : it is that which letteth us into god , into the righteosness of god ; it is the key that unloks the cabinet where righteousness is , and lets us in into the mysteries of the kingdom : gal. 3. 7 , 9. know ye therefore , that they which are of faith , the same are the children of abraham , and are blessed with faithful abraham . or , faith in this place may be taken for christ ; gal. 3. 23. but before faith came , we were kept under the law , shut up unto the faith which should afterwards be revealed . the second thing to be considered , is , what the righteousness which is of faith is . it is the righteousness which is by believing . but what is the righteousness which is by believing ? it is the righteousness of god . but you will ask me , what is that ? see in rom. 3. 25 , 26. whom god hath set forth to be a propitiation , through faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of god ; to declare , i say , at this time his righteousness , that he might be just , and the justifier of him which believeth in jesus . his righteousness consisteth in this , in that he can remit sin , and yet be faithful ; in that he can justifie the ungodly , and yet be just : or the righteousness of faith is the righteousness of christ ; for faith is called christ , as i said before ; he is made of god unto us , wisdom , sanctification , justification , redemption , righteousness , and the like . but what is the righteousness of christ ? or in what doth the matter of it consist ? in the active and passive obedience of christ ; that is , in what he hath done and suffered for us . the third thing to be considered , is , what the voice of the righteousness of faith is , or what it speaketh . it speaketh these following things ; that is to say , say not in thine heart . that is , do not speak secretly . it speaks this to us , our readiness to speak that secretly , which haply we would not speak openly , that others may take notice of what we say . quest . but what should i not say in my heart ? answ. these two things following : first , who shall ascend into heaven ? what is that ? that is , to bring down christ from above . we are ready to speak it in our hearts , though not in our mouthes , who shall ascend into heaven ? we want christ ; he is not in our hearts ; surely he is in heaven ; and our souls are troubled with care for one to go up into heaven , to fetch him down into our hearts : o how we have endeavoured to fetch him down , by prayer and striving ! as i my self have done : o how i have gaped for him to come down from heaven into my mouth and heart , when i was many times praying ! and when i could do no good this way , i have been much inquisitive in my spirit for one to fetch him down from out of the skies , and out of the deep , into my heart . answ. 2. say not in thine heart , who shall descend into the deep ? what is that ? that is , to bring up christ again from the dead . for want of a feeling of christ within us , we are ready to say in our hearts , though not with our mouthes , who shall descend into the deep ? we conclude many times in our spirits , that either he is in the heavens , or in the deep . but first , we are carried out , with much care , for one to fetch him from above : and if jesus christ come not down from thence into our hearts , then we conclude he is not there , but in the deep ; and we are very inquisitive who shall fetch him from the dead . we think that either he is above us , or beneath us , among the dead in the grave , in hell . sometimes we think he is risen , and ascended above ; and sometimes we think that he is not . thus much for that which the righteousness of faith would have us not say . now we are to speak of that which the righteousness of faith saith . what is that ? first , the righteousness of faith saith , the word is nigh thee . but what word ? the word of faith , which we preach ▪ what word is that ? christ . why is he called the word of faith ? because he it is that begets faith in souls . the righteousness of faith saith , that word is nigh thee . oh that god would give us ears to hear : it is good news that the righteousness of faith speaks . we will hear thee what thou sayst , therefore speak , lord . the word is nigh , whom ? thee , us , them , him , her , all . friends , christ is nigh us ; he is on our right hand , and on our left hand ▪ though we see him not , job 23. 9. the word of god is nigh us . but why is christ called the word of god in scripture ? because , as the word of a man is that whereby a man expresseth himself , his minde : so christ is called the word of god in this respect ; he is the minde of the father expressed . that by which we know the minde of a man , is his words ; that by which we know the minde of god , is by his word . so that christ is the minde of god discovered ; the word is god made known , revealed : this word was god , and was with god , joh. 1. 1. christ is called the word of truth likewise in scripture : who hath begotten us to himself by the word of truth . but why is he called the word of truth ? because he begets truth in the soul . this word is nigh thee . how nigh me ? very nigh thee : deut. 30. 14. for the word is very nigh unto thee . where is it ? in thy mouth . i do not finde him there . though you do not , yet he is there . secondly , he is in thine heart . i do not feel him there , and therefore he is not there . that will not follow : he is there , though you feel him not : that jesus which you look for from above and beneath , is exceeding nigh to thee , even in thy mouth , and in thine heart ; he is as nigh as possible can be : he is not far from every one of us , acts 17. 27. we many times disquiet our selves for one to fetch him from above , and from the deep ; whenas , poor souls , our christ is within us . we are carried out after more sense then faith ; and that is the reason that we no longer then we feel christ to be in us , do conclude him to be in our hearts . the next thing to be enquired into , is , to whom the voice of the righteousness of faith speaketh . that is , to those , who , by reason of the want of feeling jesus christ within them , are carried out to enquire who shall ascend into the heavens , and who shall descend into the deep , to fetch christ from thence into their hearts : which were the jews , israel , and , in them , the saints : and the words indeed are spoken , to prevent all objections in them , and others , against this truth , christ in them . and there is not an objection that they can make , or that we and others can make , but it is there answered . the voice of the righteousness of faith speaks so fully to all objections , that i cannot but subscribe to the truth of what it saith , that christ is in me : i am forced to do it , by reason i have nothing to say against the truth ; though my base heart , together with the devil , is ready to question every truth of god , though it be never so plain . the words being explicated , there will arise naturally this corollary ; that is to say , that there is an aptitude in the spirits of those who feel not the lord jesus within them , to enquire who shall ascend into heaven , or who shall descend into the deep , to fetch christ from thence into their spirits , whenas christ is within them . this is clear from the words . the grounds of this doctrine are two : 1. ignorance . 2. unbelief . first , ignorance . we are ignorant of the omnipresencie of christ , that he is present in every place , and in our hearts , as in every place . i have heard many professors subscribe to this truth , but yet have denied it a truth in their particular souls . secondly , unbelief . we cannot believe that he is in our hearts : we will give christ a being in every place , but not in our hearts . the cause of unbelief , is ignorance : we are ignorant of this truth , christ in us , and therefore cannot believe it . if it be so , that there is a readiness in those who feel not the lord jesus in them , to enquire who shall ascend into heaven , and who shall descend into the deep , to fetch christ from thence into their hearts ; then say not in your hearts , who shall ascend , and who shall descend , to fetch christ from heaven and the deep , into your hearts : it is the voice of the righteousness of faith . why do you say so ? what is the reason of it ? because , saith the soul , i do not injoy him , nor possess him within me . how do you know that you do not injoy him ? because i feel him not : i should feel him within me , if he were there . poor soul , he may be within thee , though thou feelest him not ; and it is thy being carryed out after more feeling then faith , that blindes thine eyes . 2. if it be so , this may serve to discover what manner of spirit we are of ; it discovers the baseness of our spirits , that though the righteousness of faith saith , say not in your hearts , who shall go up into heaven , and who shall go down into the deep , to fetch christ from thence into our hearts ; yet we will say so , and do say so often in our hearts , though we have no ground to say so , seeing christ is within us . a second corollary from the words , is this : that that christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , even in our hearts . this is cleer from the words : they enquired , who shall ascend , and who shall descend , to bring christ into their hearts ; whenas he was within them . to prove this truth further , we shall bring divers places of scripture : see that in joh. 15. 4. abide in me , and i in you : he speaks to his disciples that were offended at his fleshly departure from them : and that in joh. 17. 23. i in them , and thou in me : and then that in 2 cor. 13. 5. examine your selves , whether ye be in the faith : prove your own selves : know ye not your own selves , how that jesus christ is in you , except ye be reprobates ? that is , unapproved , or rejected . as if the apostle should say , you are reprobates , if christ be not in you : and therefore he puts them upon trying & proving whether he be in them or no . and that in eph. 4. 6. one god and father of all who is above all , and through all , and in you all . and that in 1 joh. 4. ye are of god , little children , and have overcome them ; because greater is he that is in you , then he that is in the world ; speaking of christ , that he is in us , and is stronger then he that is in the world , which is the devil . it is very sweet to consider this well ; and the right consideration of it , will take away the fear that is many times in our spirits of the devil , and of christ not being in us . and that in gal. 2. 20. i am crucified with christ , nevertheless i live ; yet not i , but christ lives in me . i am crucified , and yet i live . this is a paradox , a strange thing : how can a man be crucified , and yet live ? the meaning of it is , he was crucified to the world , and lived to god . and in psal. 46. 5. god is in the midst of her ; she shall not be moved . friends , god will not suffer us to be moved away from the hope of the gospel , but will help , and that early , when a temptation seizeth upon us , because he is in the midst of us . and that in jerem. 14. 9. why shouldst thou seem to be as a man amazed with us , and as a mighty man that cannot save us ? they ask god this question ; yet , that is , though it be so , thou art in the midst of us , thou art neer to us , we are called by thy name : that is , we are thine , and therefore leave us not . just so , poor souls many times say to god , when he seems to their souls as a man amazed , and as one that cannot save them ; why art thou so , lord ? tell us the reason of it : notwithstanding this , thou art in the midst of us ; thou art ours , and we are thine ; we are called by thy name ; do not forsake us . and that in zeph. 3. 5. the just lord is in the midst thereof , ( speaking of his sanctuary : ) he will not do iniquity , that is , sin . friends , the holy lord is within us : see the fifteenth verse : the lord is in the midst of thee ; thou shalt not see evil any more . therefore , in the fourteenth verse , he calls upon his people to sing : sing , o daughter of zion ; shout , o israel ; be glad and rejoyce with all the heart , o daughter of jerusalem . is not this good news ? friends , why do ye not sing and shout for joy , seeing the lord is within you ? and in the seventeenth verse he speaks of the same thing : the lord thy god in the midst of thee ; or , he that is thy god , is in the midst of thee : he is mighty ; that is , he is strong ; he will save thee ; nothing shall hinder him , neither sin nor devils : he will rejoyce over thee with joy ; that is , he will spend his joy upon thee ; thou shalt have his joy ; he will love thee , and he will rest in that love ; he will lie down and take his ease in that love wherewith he hath loved thee : he will not onely rejoyce over thee with joy , but he will joy over thee with singing : he will sing and joy over thee ; thou shalt be the subject of his joy and rejoycing . now in the sixteenth verse it is said , in that day it shall be said to jerusalem , fear thou not , i am in the midst of thee ; and to zion , let not thy hands be slack ; that is , be not unbelieving . the reason why i mentioned all these places of scripture , was , that so the objections might be fully satisfied concerning this truth , christ in them . if it be so , that that christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , that is , in our hearts : then , friends , be peswaded of this truth , that christ is within you . but who is it that saith , that christ is within us ? the righteousness of faith and the scriptures say so , that he is in us , in the midst of us , nigh to us , even in our hearts . o glorious truth ! o excellent truth ! this is sweet , sweet . but you seem to make no difference between christ's being in all the world , and his being in the saints . yes but i do ; there is a great deal of difference . he is in all the world more generally ; he is in his saints more particularly . if it be so , then this may serve to discover this truth to us : o how pitiful ignorant many professors are of this truth , christ in them ! how ready are they to disclaim it , and put it away from them , and not to own it , by teason of their not knowing and ignorance of it ! friends , do ye believe it ? is it a truth to your souls ? then why do you not rejoyce and sing ? why are ye sad , seeing the lord god , in the midst of you , is mighty . if it be so , wait upon god , till he reveal his son in you . paul did not know christ to be in him , before god revealed him : when it pleased god to reveal his son in paul , then paul knew him to be in him . no man knows the son , but he to whom the father will reveal him : therefore desire the father to reveal him in you . if it be so , awake him not , till he please . cant. 3. 5. i charge you , o ye daughters of jerusalem , by the roes and hindes of the field , that ye stir not up , nor awake my love , till he please . and cant. 2. 7. he speaks of the like thing , we are ready to awake the lord , and stir him up , when he doth not please : we are not contented that he should awake when he pleaseth . if he doth not awake when we would awake him , and discover himself in us and to us , then we are discontented and troubled at it . the spouse chargeth the daughters of jerusalem not to do it , by the roes and hindes of the field : the meaning is , the spouse doth call the very dumb creatures to witness against stirrers up of christ ; and we are charged also not to do it . and therefore , friends , take heed , be patient ; wait , wait , till he is pleased to make known himself in you . if it be so , then take heed of conferring with flesh and blood , ( which is men , or the fleshly part of the soul ) when he doth please to reveal himself . this we are ready to do , and then immediately we question whether it be true or no , that he is within us . paul saith , gal. 1. 16 , that he consulted not with flesh and blood , when he had adiscovery of christ in him , whether it was true or no . if ye go to ask flesh and blood the truth of your discoveries , it will tell you , that all your discoveries of christ are false . have a care therefore of going to flesh and blood : so soon as ever you have a manifestation of christ in you , flesh and blood will make you question all your discoveries of christ ; and the reason is , because it is an enemy to the soul . if it be so , that christ is within us , then let us confess him with our mouthes ; this is our duty , to confess him : whom ? jesus christ . how confess him ? to be within us . where ? in our hearts . that which is required on our parts , is , i say , to confess him to be within us : that if thou shalt confess with thy mouth the lord jesus , he is in us ; it is so , it is no lye . whether we confess it , or no , this is the true saying of the righteousness of faith ; and therefore let us confess him . object . but , may some say , how shall i confess him , when i do not know whether or no he is in me ? whether you know , or do not know it , he is there . but i cannot acknowledge it , saith the soul . why cannot you acknowledge it ? because i do not feel him to be within me : nay , surely he is not within me . why do you say so ? what makes you say so ? what makes you think he is not within you ? i am such a vile wretch , saith the soul , so sinful , so ungodly ; my heart is so filthy , so vain , and that makes me conclude and think he is not within me : it doth not consist , saith the soul , with christs holiness , to be in such a vile unclean heart . answ. 1. to this i answer : what thou sayest , is a cleer argument to me , that he is in thy heart : for else , if he were not there , how camest thou to have such a discovery of the baseness of thy heart ? who gave it thee ? where hadst thou it ? deal seriously with me ; did not christ within thee , discover it to thee ? thou canst not have otherwise a discovery of thy heart , but by christ within thee . he that hath an ear to hear , let him hear . answ. 2. i answer to it thus : i can prove it to you , that he is in the worst of sinners : see in hos. 11. 9. i will not execute the fierceness of my anger , i will not return to destroy ephraim : for i am god , and not man , the holy one in the middest of thee . ephraim was as vile as could be , yea , as thou canst be : we shall see this , if we look into hos. 8. 11. because ephraim had made many altars to sin , altars shall be unto him for sin . idolatry is a great sin , in the account of god ; it is worse then witch-craft , and yet he committed it . and then that in hos. 8. 9. for they are gone up to assyria , a wild ass , alone by himself : ephraim hath hired lovers . and that in hos. 6. 10. i have seen a horrible thing in the house of israel ; there is the whoredom of ephraim . and so throughout all the chapters of hosea , the prophet discovers ephraims wickedness . and he was in paul the chiefest of sinners , before god revealed him in him ; gal. 1. 16. so that now i think your objections are answered . ( selah . ) answ. 3. and by way of answer to that , you do not know him to be in you , i say thus : that though you do not know him to be in you , yet you shall know him to be within you . see joh. 14. 20. at that day , you shall know that i am in my father , and you in me , and i in him . that day is to be understood when christ does send the comforter . and that in joel 2. 27 and ye shall know that i am in the middest of israel , and that i am the lord your god , and none else . the time is coming , yea , it is at hand , that you shall know christ to be in the middest of you , and to be your lord and god : you shall know him ; nothing shall hinder you from knowing of him , neither sin nor devils . o it is a good word of god , ( praised be god : ) you shall not onely know it , but god is willing to make it known , to reveal it . see that in col. 1. 17. to whom god is willing to make known christ in you the hope of glory : and all the promises in christ are yea and amen . he is very willing to do it . see that in zach. 2. 5. for i , saith the lord , will be unto her a wall of fire round about , and will be the glory in the middest of her : which is spoken of jerusalem , ver. 2. see likewise , gen. 45. 1 , 2 , 3 , 4. then joseph could not refrain himself before all them that stood by him , but he must discover himself to his brethren : for he had no power over himself . and he cryed , cause every man to go out from me . and there stood no man with him , while joseph made himself known to his brethren . and he wept aloud ; and the egyptians and house of pharoah heard . and joseph said unto his brethren , i am joseph : doth my father yet live ? and his brethren could not answer him : for they were troubled at his presence . and joseph said to his brethren , come neer me , i pray you . and they came neer . i am joseph your brother , whom ye sold into egypt . this joseph is a type of christ ; and his discovering himself to his brethren , is the manner that christ takes to reveal himself to his brethren . christ cannot many times refrain himself ; he cannot forbear , but discover and reveal himself to his brethren , that have sold him into egypt ; he must discover himself to his brethren , as joseph did : as joseph wept to see his brethren , so doth jesus christ to see his brethren ; he weeps aloud to see us ; yea , he weeps for joy to see his brethren , before he discovers himself to them ; and afterwards he saith , i am ioseph , i am your ioseph , one of your fellow-brethren ; doth my father yet live in you ? when christ speaks thus to the soul , the soul cannot answer him , because it is troubled at his presence . and as ioseph said to his brethren , come neer ; so christ bids us come neer . we are ready , when we have a discovery of christ , to stand afar off , and to be afraid of him ; and then christ saith , come neer ; as if he should say , why stand you a loof off ? come neer : and to encourage them to come neer , he speaks more plainly to them now , i am joseph your brother , whom ye sold into egypt ; but before he said , i am joseph , onely : and then the soul comes neer to christ . o how sweet this is ! christ shall not , no , will not , onely reveal himself ; but he can do no otherwise ; he cannot refrain himself ; and therefore christ saith unto them , be not grieved nor angry with your selves , that ye sold me into egypt : for god did send me before you , to preserve life . see how christ endeavours to take away all grief and anger from his brethren , by telling them that god sent him into egypt to preserve life . selah . so that confess him to be in you , though you do not feel him within you : yet if you believe he is in you , you may confess him : but what is it to confess him ? to confess him , is to acknowledge him come in the flesh , and come within you : 1 joh. 4. 2. hereby know yee the spirit of god : every spirit that confesseth that jesus christ is come in the flesh , is of god . 1 joh. 4. 15. whosoever shall confess that jesus is the son of god , god dwels in him , and he in god . confessing there , is acknowledging . phil. 2. 11. and that every tongue shall confess , that jesus christ is lord , to the glory of god the father . there is the same word . so that to confess him , is to acknowledge him . how ? thus : thou art within me ; i do subscribe to the truth of it , that it is so even so . but yet i cannot confess him , saith the soul . the word of faith is in thy mouth , to make thee to confess that christ is within thee , and to say , it is true , lord , as i have believed , thou art within me . there is the acknowledgement of the soul . there is not onely a confession of the mouth required of the soul , but a belief of the heart likewise , that god raised christ from the dead ; which i do intend a little to speak to . dead here is to be understood grave , hell , that state that jesus christ was in , of whom it was said , thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption , psal. 16. 10. it is not enough to confess christ to be within us , but to believe in our hearts that god raised him from the dead : if we would be saved , our faith must reach further then christ in us ; it must reach to the father also . see 1 pet. 1. 21. who by him do believe in god , that raised him from the dead , and gave him glory , that our faith and hope might be in god . see further in act. 13. 32 , 33 , 34. and we declare unto you glad tidings , how that the promise which was made to our fathers , god hath fulfilled the same unto us their children , in that he hath raised up iesus again , as it is also written in the second psalm , thou art my son , this day have i begotten thee . and as concerning that he raised him up from the dead , now no more to return to corruption , he said , i will give him the sure mercies of david . a faith that saves , that is , a faith that is accompanyed with salvation , is in god as one that raised christ from the dead : for there is in gods raising christ remission of sins , and justification from all things ( as sin , iniquity , and the like ) from which we could not be justified by the law of moses , act. 13. 38 , 39. and besides , to us , there is an imputation of righteousness , which was imputed to abraham , if we believe on him that raised up iesus our lord from the dead , who for this very end was raised from the dead , that is to say , for our justification , rom. 4. 24 , 25. god would have us believe in him ; as one that raised christ from the dead , because in gods raising christ , he raised us , through the faith of the operation of god , who hath raised him from the dead , and the uncircumcision of our flesh hath he quickened together with him , having forgiven us all trespasses ; blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to the cross ; and having spoyled principalities and powers , he made a shew of them openly , triumphing over them all . a glorious slaughter of all our enemies is to be seen , in gods raising christ from the dead . and then that in eph. 2. 5 , 6. in gods raising christ , we , though we were dead in sins , yet were quickened together with him , and were raised up together with him , and made to sit together in heavenly places , in christ iesus ; which was gods rich mercy and great love : and his end in it , was , that in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us in christ iesus , eph. 2. 4 , 7. now god many times suffers us to have the sentence of death in our spirits , he suffers us to be pressed out of measure , beyond strength , insomuch that we despair of life , that we should not trust in our selves , but in god that raised the dead . quest . but you will ask me , first , how god raised christ from the dead . secondly , what it is to be believe it . answ. for the first , how god raised christ ; it was , 1. by the glory of the father , rom. 6. 4 , 9 2. by the spirit , rom. 8. 11. 3. by his mighty power , eph. 1. 20. the second thing to be enquired into , is , what it is to believe that god raised his son from the dead . there are divers sorts of faith spoken of in scripture : there is a believing from the relation of another , ioh. 4. 42. as the samaritans did , meerly upon the report of the woman , but afterwards they believed because they had seen christ : and there is a believing , as i said before , that is not accompanied with salvation ; which simon magus had : and there is a believing that is accompanied with salvation , heb. 10. 39. but we are not of them who draw back unto perdition , but of them that believe to the saving of the soul : this is the belief that is intended here . now that faith that saves ▪ is the faith of christ ; which consisteth in yeelding up hearty obedience and subjection to this truth , that god raised christ from the dead : we have obeyed from the heart , that form of doctrine that hath been delivered unto us , rom. 6. 17. this believing in god , that he raised christ from the dead , is nothing but a souls lying down under the power and authority of it , and saying , it is so , it is so , lord . lie down therefore under the power of this truth , that god raised his son ; say it is a truth , and thou shalt be saved : it is a truth , lord , it is even so ; thou art saved . quest . but you seem to make no difference between confession of the mouth , and belief with the heart . answ. yes but i do . faith in the heart believes this is a glorious truth , that god raised jesus christ from the dead , and that christ is within us ; confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth . chap. ii. the parable of the rich man's flocks and herds , and the poor man's ewe-lamb , unfolded , out of 2 sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. vers . 1 and the lord sent nathan unto david : and he came unto him , and said unto him , there were two men in one city ; the one rich , and the other poor . 2 the rich man had exceeding many flocks and herds . 3 but the poor man had nothing save one little ewe-lamb which he had bought , and nourished up ; and it grew up together with him , and with his children : it did eat of his own meat , and drank of his own cup , and lay in his bosom , and was unto him as a daughter . 4 and there came a traveller unto the rich man ; and he spared to take of his own flock , and of his own herd , to dress for the wayfaring man that was come unto him , but took the poor mans lamb , and dressed it for the man that was come to him . 5 and davids anger was greatly kindled against the man ; and he said to nathan , as the lord liveth , the man that hath done this thing , shall surely die . 6 and he shall restore the lamb fourfold because he did this thing , and because he had no pity . 7 and nathan said unto david , thou art the man . in the first verse of this chapter , there is the lord sending nathan unto david , with a parable in his mouth : it was the lord that sent him unto david , and that put the parable into his mouth , to declare to david . from part of the first verse to the fifth verse , nathan makes known the parable . a parable , you know , is to be taken otherwise then is set down in the letter of it , and is much like an allegory . the first words of the parable are these : there were two men in one city ; the one rich , and the other poor . the city are the saints : see heb. 12. 22. but ye are come unto mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels . and eph. 2. 22. matth. 27. 53. rev. 21. 2 , the rich man is david , who had exceeding many flocks and herds . the poor man is christ : see eccles. 9. 15. there was a little citie , and few men in it ; and there came a great king against it , and besieged it , and built great bulwarks against it . now there was found in it a poor man , and he by his wisdom delivered the city . see likewise 2 cor. 8. 9. for ye know the grace of our lord jesus christ , that though he was rich , yet for our sakes he became poor , that ye through his poverty might be made rich . see psal. 34. 6. this poor man cried , and the lord heard him , and saved him out of all his troubles . and in another place he is called , the man christ jesus . now the rich man's and poor man's living in one city , was their enjoying each other , and having fellowship with each other , in the city of god . the rich man's flocks and herds , are those exceeding many spiritual blessings that god had blessed david with ; which are those blessings that god blesseth many of his people with : see ephes. 1. 3. blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings in heavenly places in christ . the poor man's ewe-lamb is the beloved disciple of christ , as john was : see luke 13. 23. now there was leaning on jesus bosome one of his disciples , which jesus loved . this ewe-lamb the poor man bought with a price , even with that price he bought the rest of his people with : 1 cor. 6. 12. ye are bought with a price ; therefore glorifie god in your body , and in your spirits , which are gods . and then that in 1 cor. 7. 23. ye are bought with a price : be not ye the servants of men . jesus christ did not onely buy this ewe-lamb , but nourished it up himself , with the milk of himself ; it grew up together with him : that is , christ brought it up with himself , as he was brought up with the father : see prov. 8. 20. and it grew up with his children ; that is , with christ's children : who are those ? such that are of faith , and so are blessed with faithful abraham , and are gal. 3 : 7 , 9. those which are born of the free woman , that is , born after the spirit , or by promise . it did not grow up with christ alone , but with the rest of his children , who grew up with him . and it did eat of the poor man 's own meat , and of the poor man 's own drink ; which is christ himself . that which nourished the lamb , and which the lamb fed upon , was the meat and drink of christ , which is his flesh and blood . see in joh. 6. 53 , 54 , 55 , 56. then jesus said unto them , verily , verily , i say unto you , except ye eat the flesh of the son of man , and drink his blood , you have no life in you . whosoever eateth my flesh , and drinketh my blood , hath eternal life . for my flesh is meat indeed , and my blood is drink indeed . he that eateth my flesh , and drinketh my blood , dwells in me , and i in him . that which christ fed this lamb with , was life and spirit , which is his flesh and blood . o glorious food ! friends , it is the best food christ hath , or that he can feed a soul with . christ did not onely buy this lamb , nourish it up with himself , and with his children , feed it with his own flesh , and with his own blood ; but it must lie in his own bosom : his beloved disciple is so dear to him , that he will not have it lie out of his own bosom : and therefore he is said toca●ry the lambs in his own bosom , isai. 40. 11. he shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . and then he goes on with the parable : and it was unto him as a daughter , that is , as one of the daughters of jerusalem : see cant. 3. 10. he made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of jerusalem . speaking of solomon , who made himself a chariot of the wood of lebanon , verse 9. see luke 23. 28. but jesus turning to them , said , daughters of hierusalem , weep not for me , but weep for your selves , and for your children . this was spoken when jesus was a leading away to suffer . see that in cant. 5. 16. this is my friend , o daughters of jerusalem ; meaning christ . but what is a daughter of hierusalem ? it is a daughter of love and glory . nathan goes on further with the parable . and there came a traveller unto the rich man . this traveller is a wayfaring man ; and a wayfaring man is one that is here , and there , and everywhere ; an unstable and unsetled man . wayfaring men are often spoken of in scipture . see jer. 9. 2. o that i had in the wilderness a lodging place of wayfaring men , that i might leave my people , and go from them ! for they be all adulterers , and an assembly of treacherous men . and that in is . 35. 8. and an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pass over it , but it shall be for those : the wayfaring men , though fools , shall not erre therein . and that in ier. 14. 8. o the hope of israel , the saviour thereof in the time of trouble , why shouldst thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry for a night ? this rich man spared to take of his own flocks , and of his own herds , to dress or make ready for the wayfaring man that was come to him , but took the poor mans lamb , and dressed it for the man that was come unto him . the taking of the poor man's lamb , and dressing it for the wayfaring man , is the doing of any thing that is sinful before god ; as david's slayingvriah the hittite , and taking the hittite's wife to be his , vers. 9. or a man offending his weak brother : see 1 cor. 8. 11 , 12. and through thy knowledge shall thy weak brother perish for whom christ died ? but when you sin so against the brethren , and wound their weak conscience , ye sin against christ . therefore he saith , vers. 9 , 10. take heed lest by any means this liberty of yours become a stumbling block to them that are weak . for if any man see thee which hast knowledge , sit at meat in the idols temple , shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols ? the committing of any sin , is the slaying of the poor mans lamb for the traveller . after this , david's anger was greatly kindled against the man : and he said to nathan , as the lord liveth , ( that is , as sure as the lord liveth ) the man that hath done this thing shall surely die ; or , is worthy to die ; or , he is a son of death . this kinde of saying of david , is sutable to that , in a manner , in gen. 38. 24. and it came to pass about three months after , that it was told iudah , saying , tamar thy daughter in law hath played the harlot ; and also behold , she is with childe by whoredom . and iudah said , bring her forth , and let her be burnt . in this 2 sam. 6. 12. david sets forth what the rich man that had killed the poor mans lamb , shall restore : and he shall restore the lamb fourfold , according to the levitical law : see exod. 22. 18. because he did this thing , and because he had no pity , of the poor man's lamb . sutable to this , is that in psal. 109. 16. because he remembred not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart . now in the seventh verse of 2 sam. 12. nathan describes the man that took the poor mans lamb , and slew it for the traveller : and nathan said unto david , thou art the man that did this thing . see how all this while david condemns himself out of his own mouth ; and passeth sentence upon himself , in passing sentence upon another ; just as iudah did : see that fore-named place of scripture , in gen. 38. 25 , 26. when she was brought forth , she sent to her father in law , saying , by the man whose these are , am i with childe : and she said , discern , i pray , whose these are , the signet , and bracelets , and staff . and iudah acknowledged them , and said , she hath been more righteous then i , because i gave her not to shelah my son . and he knew her again no more . iudah condemned himself out of his own mouth , in condemning tamar ; as well as david did , in passing sentence upon the rich man : and he knew , after that tamar had shewed him the bracelets , signet , and staff , that he was the man that judged himself out of his own mouth . the parable being explicated , there will arise naturally these points of doctrine . the first is this , that nathan the prophet never went about any thing , but he was sent of god to do it . the second is this , that christ suffers that disciple whom he dearly loves , to be brought and nourished up with him , and to grow up together with christ , and with his children ; to eat of his own meat , and drink of his own drink , and lie in his own bosom , and to be unto him as a daughter . the third is this , that committing of any sin whatsoever , is the killing of the poor man's lamb . the fourth is this , that god many times speaks in a parabolical way and manner , to awaken poor souls out of the deep sleep of security and sin , by causing them unknowingly to pass an impartial sentence against themselves in the person of another ; that so they might be brought to unfeigned repentance . the fifth is this , that that which convinceth a soul of sin , is god's saying unto him , thou art the man . for the first , that nathan the prophet never went about any thing , but he was sent of god to do it ; this is clear from the words . he was sent from god unto david , to declare this parable unto him : he was sent from god to david , to tell him that the lord had put away his iniquity : he was sent of god to david , to speak nothing but what god had put into his mouth ; according to all the vision , so did nathan speak unto david , 1 chron. 17. 1 , 2 , 3 , 15. if it be so , then this may serve to discover those that go before they are sent , with this in their mouthes , the lord hath sent them ; whereas the lord hath not sent them : they tell the people so indeed , that the lord sent them to this place , and to that place ; whenas they should finde , if they would deal seriously with their own hearts , that it was their great livings that brought them thither . there are many that take upon them the apostles commission to preach , without power from above , meerly to get livings , to get a livelihood : what enquiring hath there been , and yet still is , among the priests , for fat benefices ! what asking ▪ each other is there amongst them , what is such a living worth , and such a living ; is it worth any thing ? is it a great one or not ? if it be a great one , then what laying of heads together amongst the priests , is there ; to get it ! and if it be a small living , rather then they will have none , they will have that . they make merchandise of the word . o how christ speaks of these priests , in matth. 23. 13 , 14 , 15 , 24 , 25 , 27 , 28. wo unto you , hypocrites ; for ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them that are entring to go in . wo unto you hypocrites , who for a pretence make long prayers : you use vain repetitions , and think to be heard for your much speaking . wo unto you , ye hypocrites ; ye compass sea and land to make one proselyte ; and when he is made , you make him twofold more the childe of hell then your selves . when ye fast , ye are like the hypocrites , that are of a sad countenance : for they disfigure their faces . wo unto you , ye blinde guides , which strain at a gnat , and swallow a camel . well did isaiah prophesie of you , saying , this people draw nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . but in vain do ye worship , teaching for doctrines the commandments of men . ye blinde leaders of the blinde ; if the blinde lead the blind , both shall fall into the ditch . ye can discern the face of the skie , but ye cannot discern the signes of the time . ye are graves that appear not , and the men that walk over them are not aware of them . wo unto you ; for ye lade men with burdens grievous to be born , and ye your selves touch not the burdens with one of your fingers . ye love the uppermost seats in the synagogues , and greetings . beware therefore , friends , of the leaven of the pharisees . wo unto you ; for ye make clean the outside of the cup and of the platter , but within ye are full of extortion and excess . ye are like ( saith christ ) whited sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness : ye outwardly appear righteous to men , but within ye are full of hypocrisie and iniquity : ye do what ye do , to be seen of men , and have glory of men . ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? and the old prophets speak as much , if not more , against them ; that they prophesied in his name , whenas he sent them not : see jer. 14. 15. i am against the prophets , saith the lord , that steal my word every one from his neighbour , jer. 23. 30. o what picking and stealing by whole-sale , is there among the priests of our age , out of other mens books and writings , and from one another ! what patching up of sermons is there amongst them , of other mens experiences , and so preach them ! i have not sent these prophets , yet they ran ; i have not spoken to them , yet they prophesied , jer. 23. 21. they prophesie lyes , yea , they are prophets of the deceit of their own heart . jerem. 23. 26. the heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet they will lean upon the lord , and say , is not the lord among us ? none evil can come upon us , mic. 3. 11. her prophets are light and treacherous persons , her priests have polluted the sanctuary , zeph. 3. 4. and it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive , zech. 13. 4. you priests , and prophets , hearken to the word of the lord in mic. 3. 5 , 6. thus saith the lord god concerning the prophets that make my people erre , that bite with their teeth , and cry peace ; and he that putteth not into their mouthes , they even prepare war against them . therefore night shall be unto you , that ye shall not have a vision ; and it shall be dark unto you , that ye shall not divine : and the sun shall go down over the prophets , and the day shall be dark over him . and then that in jer. 24. 15. thus saith the lord concerning the prophets , behold , i will feed them with wormwood , and make them drink the water of gall : for from the prophets of jerusalem , is prophanes gone forth into all the land . they commit adultery , and walk in lies ; they strengthen also the hands of evil doers , that none doth return from his wickedness : they are all of them unto me as sodom , and the inhabitants thereof as gomorrah , ver. 14. see here what god threatens and speaks to you priests and prophets ; your judgement doth not linger , it is at the very door ; and god himself will exalt a poor despised people that shall do his work . behold i am against the prophets , saith the lord , that use their tongue , and say he saith . behold , i am against them that cause my people to erre by their lies , and by their lightness , yet i sent them not , nor commanded them : therefore they shall not profit this people at all , saith the lord , jer. 23. 31 , 32. there is a voice of the howling of the shepherds ; for their glory is spoyled : a voice of the roaring of young lions , for the pride of jordan is spoiled , zach. 11. 3. methinks i hear this voice , howl , o ye priests ; howl , o ye shepherds ; howl o ye prophets , that slay the flock of the slaughter , and hold your selves not guilty : and they that sell them say , blessed be the lord , for i am rich ; and their own shepherds pitty them not . three shepherds also i cut off in one month , and my soul loathed them , and their soul also abhorred me , zech. 11. 3 ▪ 5 ▪ 8. gird your selves and lament , ye priests ; howl , ye ministers of the altar : come , lie all night in sackcloth for the sinfulness of your doings , in changing your selves into angels of light , and ministers of righteousness . but they also have erred through wine , and through strong drinke are out of the way , the priest and the prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink ; they erre in vision , they stumble in judgement , isa. 28. 7. from the prophet even unto the priest , every one dealeth falsly , jer. 6. 13. for both prophet and priest are prophane , yea , in my house have i found their wickedness , saith the lord , jer. 23. 11. and there shall be like people like priest : and i will punish them for their ways , and reward them their doings , hos. 4. 9. the priests said not , where is the lord ? and they that handle the law , knew me not : the pastors also transgressed against me , and the prophets prophesied by baal , and walked after things that do not profit . wherefore i will yet plead with you , jer. 2. 8 , 9. the prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will you do in the end thereof ? jer. 5. 31. hear ye this , o priests , and hearken , ye house of israel , and give you ear , o house of the king : for judgement is toward you , because you have been a snare to the people of god , hos. 5. 1. as troups of robbers wait for a man , so the company of priests murther in the way by consent : for they commit lewdness , hos. 6. 9. thus saith the lord , o priests , that despise my name ; and ye say , wherein have we despised thy name ? ye offer polluted bread upon mine altar , and ye say , wherein have we polluted thee ? mal. 1. 6 , 7. and now , o yee priests , this commandment is for you . if ye will not hear , and if ye will not lay it to heart , to give glory to my name , i will even send a curse , upon you , saith the lord , and i will curse your blessings , mal. 2. 12. the pastors are become brutish , and have not sought the lord : therefore they shall not prosper , and all their flocks shall be scattered , jer. 10 , 21. many pastors have destroyed my vineyard , they have troden my portion under foot , they have made my pleasant portion a desolate wilderness ; and being desolate , it mourneth unto me , jer. 12. 10 , 11. we be unto the pastors that destroy and scatter the sheep of my pasture , saith the lord . therefore thus saith the lord god of israel against the pastors that feed his people , ye have scattered my flock , and driven them away , and have not visited them : behold , i will visit upon you the evil of your doings , saith the lord , jer. 23. 1 , 2. and in another place he saith , i will require my flocks at your hands . object . but you will say , that you are no priests , and that i have no warrant to call you so . answ. that you are priests , will appear by comparing you with the priests under the law ; as , first , the priests under the law did wear holy garments , exod. 31. 10. so did and do you ; as copes , surplices , and the like . secondly , the priests office under the law , was to make atonement for sin by offering sacrifice , levit. 4. 20. levit. 14. 20. numb. 15. 25 , 28. this hath been and is the work of you priests , to offer sacrifice , to make atonement , peace , and reconciliation for sin . for this purpose you have prayed , and moved others to pray ; as i have heard some of you say to your hearers , make your atonement , peace , and reconciliation with god , by prayer , fasting , humbling your selves , and the like . thirdly , the priests under the law were to offer up sacrifice to take away sin , levit. 15. 30. so do you priests ; you pray , and fast , and humble your selves , and do this and that , to take away sin . fourthly , none but the high-priests , under the law , were to enter into the holy of holies , heb. 9. 6 , 7 , 25. so you say and hold now , none but you are to enter into the holy of holies , whenas there is a free way and passage made by the veil of christ , that is to say , his flesh , for all the saints to enter into the holy of holies . fifthly , the priests under the law lived by tythes , they had no other maintenance but tythes : so do you priests live upon that which was for the maintenance of the priests under the law , that served at the altar , which was tythes ; and so may fitly be called priests . it was a legal administration that they were under , therefore they were to live of the law : but those who are under the dispensation of the gospel , they live of the gospel ; that is , free , and can trust god for their maintenance . sixthly , the priests under the law were to interpret the law , neh. 7. 8. this hath been and is the work of you priests , to open the law , to press the people upon working for life , and to threaten judgement to drive to christ . son of man ▪ therefore prophesie against the shepherds of israel , prophesie and say unto them , thus saith the lord god unto the shepherds , wo be to the shepherds of israel that feed themselves : should not the shepherds feed the flocks ? ye eat the fat , and ye clothe you with the wooll : ye kill them that are fed : but ye feed not the slock . the diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled them , ezek. 34. 2 , 3 , 4. his watchmen are blinde : they are all ignorant , they are all dumb dogs , they cannot bark , sleeping , lying down , loving to slumber . yea , they are greedy dogs , which can never have enough , and they are shepherds that cannot understand : they all look to their own way , every one for his gain from his quarter . come ye , say they , i will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as this day , and much more abundant , isa. 56. 10 , 11 , 12. howl , ye shepherds , priests and prophets cry , and wallow your selves in the ashes , ye principal of of the flock : for the days of your slaughter and of your dispersions are accomplished , and ye shall fall like a pleasant vessel . and the shepherds shall have no way to flee , nor the principal of the flock to escape . a voice of the cry of the shepherds , and an howling of the principal of the flock shall be heard : i hear it , i hear it ; and others shall hear it : for the lord hath spoiled their pasture , jer. 25. 34 , 35 , 36. ye shepherds and priests , hear the word of the lord again , thus saith the lord god , behold , i am against the shepherds , and i will require my flock at their hand , and cause them to cease from feeding my flock , neither shall the shepherds feed themselves any more : for i will deliver my flock from their mouth , that they may not be meat for them . and as for his people , he saith , i will seek out my sheep , and will deliver them out of all places where they have been scattered in the cloudy and dark day , and will bring them to their own land , and feed them upon the mountains of israel by the rivers , and in all the inhabited places of the country . i will feed them in a good pasture , and upon the high mountains of israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed ; i will feed my flock , and cause them to lie down , saith the lord . i will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick . god will feed his flock himself , and cure them and heal them himself . ezek. 34. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. if it be so , that the prophet nathan never went about any thing without a call from god ; then take heed of those that venter upon any thing without a call from god ; as there are many of our priests do : they preach and prophesie without a call from god : they have been at cambridge , and have taken their orders and degrees , and have been chosen by men to the work ; and they think that is a sufficient call from god . paul had not his ministery from man , nor by man , but as he was taught it by the revelation of jesus christ : and therefore these are false priests and prophets . there shall false prophets arise , that shall deceive many ; if it were possible , the very elect. if the priests in our age , were put to prove their call to the ministry , there would be found very few of them that could prove their call from god . beware therefore of these wolves ; take heed of the voice of strangers , lest they devour you : they will pretend that they are fearful of offending or troubling the consciences of gods people ; but if any child of god makes a scruple in his conscience of paying tythe , and that it is a trouble to his conscience to pay it , and he should , if he dist pay tythe ▪ sin against his conscience ; yet the priests will have it . what care they for offending the conscience of gods people ? how shall we live ▪ say they , else ? it is not conscience , say they , it is rather humor ; and besides , tythes is a civil right , and a soul need not scruple them , say they . this is a divelish cloak to cover the priests baseness . but we hope you would have us have a livelihood ? yes , ( god forbid else : ) work with your hands as the apostle saith , and live no more upon the sweat of other mens brows ; else you must fast , and not eat : see 2 thes. 3. 10. for even when we were with you this we commanded you , that if any would not work , neither should he eat . and if any man obey not our word by this epistle , note that man , and have no company with him , that he may be ashamed , ver. 14. we do work , they will say ; we sweat and take pains day and night for the good of peoples souls . but do you work with your hands , and set upon some manual calling or other ? i know you take a great deal of pains for to study and get by heart this mans and that mans writings , and to preach them in publike congregations , to get a living : but do you work as the apostles did with their hands ? obj. but it is said in scripture that the lord hath ordained that they which preach the gospel should live on the gospel ; and , do ye not know that they which minister about holy things , live of the things of the temple ; & they which wait at the altar , are partakers with with the altar ? or i onely and barnabas , have not we power to forbear working ? who goeth a warfare at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? who feedeth a flock , and eateth not of the milk thereof ? say i these things as a man ? or saith not the law the same also ? for it is written in the law of moses , thou shalt not muzzle the mouth of the ox that treadeth out the corn . doth god take care for oxen ? or saith he it altogether for our sakes ? for our sakes , no doubt , this is written ; that he that ploweth , should plow in hope ; and he that thresheth in hope , should be partaker of his hope . if we have sown unto you all spiritual things , is it a great thing , if we shall reap your carnal things ? if others be partakers of this power over you , are not we rather ? 1 cor. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. answ. i answer thus : it is true , that those that preach the gospel , should live by the gospel ; but you preach other mens books and writings : you preachers of the gospel ! what , you ambassadours of christ , and have not matter to speak from christ , but speak other mens experience ! neither , as i said before , had you your ministery from christ , nor by revelation , as paul had . if you had your ministery from christ , you would trust christ for a livelihood ; you would not first seek a living , and then go and preach the gospel . you cannot preach without other mens books , and therefore are not fit to preach the gospel . can you preach , all books being taken away from you save the bible , at any time when you are desired to do it ? can you preach twice every day of the week throughout the yeer , without other mens books ? if you cannot , you are not to live on the gospel : for ye are no true preachers of the gospel . secondly , i answer thus : though those that preach the gospel may live on the gospel , as paul and barnabas might ; yet , saith paul , we have not used this power , but suffer all things , lest we should hinder the gospel of christ , 1 cor. 9. 12. but i have used none of these things , neither have i written these things ( saith paul ) that it should be so done unto me : for it were better for me to die , then that any man should make my glorying void , 1 cor. 9. 15. what is my reward then ? verily , that when i preach the gospel , i may make the gospel of christ without charge , that i abuse not my power in the gospel , 1 cor. 9. 18. for your selves know how ye ought to follow us : for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought , but wrought with labour and travel night and day ▪ that we might not be chargeable to any of you , 2 thess. 3. 7 , 8. let me see you priests do so : where is there such a spirit as paul had , among you ? o how you make the gospel of christ chargeable ! your reward is tythes ; but this was paul's reward , his preaching the gospel for nothing : he abused not his power in the gospel , as you do : he wrought with labour and travel night and day , that he might not be chargeable to any ; you are idle , and mad upon taking tythes . object . but you will say , we have done good , many of us , and converted souls , and are worthy of somewhat for our pains . answ. this was paul's reward , his preaching the gospel for nothing ; and it is a bigger reward then taking tythes . o that you would consider of it therefore ! if it be so , let us be sure to have a call from god for what we do . we do many things that we have no call for from god . o how sweet it is , when we do what we do from a call from god! we cannot take pleasure in any thing we do , unless we have a call from god to do it . we cannot warrant unto our selves safety and prosperity in going unto such a place , and such a place , and convert such a soul , without a call from god . we must not look that god should go with us , and be with us , in any enterprise , without a call from god . if we have a call for what we do , we may do what we undertake with cheerfulness , and may expect god to go with us , and be with us , and in us , to help us to do what he calls us to . quest . but , may some say , how shall we know whether we have a call to this or to that ? answ. you may know it by this , that is to say , by the power of god : if it be nakedly the power of god that carries you out to do this or that , and not any by-respect , or self-end , then you have a call from god . or you may know it by this : if you be called by god to do this or that , he enables you to do that which you are called to , sutable and according to his will . if it be so , then if god hath called any of you to teach , instruct , pray , and the like , to go to such a place , and do such a thing ; whatsoever he hath called you to , that do ; be not disobedient to the heavenly vision : follow the lamb whithersoever he calls you ; if it be to suffer , yet follow him ▪ if he bid thee go to such a one , and such a one , to tell him of his sinfulness , pride , baseness , hypocrisie , to convince him of his sin , though in a parabolical way and manner ; go , and the lord will be with thee . the next point of doctrine to be ▪ spoken to , is , that christ suffers that disciple whom he dearly loves , to be brought up and nourished with him , and to grow up together with him and his children ; to eat of his own meat , and drink of his own cup , and lie in his own bosom , and to be unto him as a daughter . this is clear from the words . if it be so , then this speaks the great love that christ hath to his beloved disciple . friends , what high love is here ! what , for his beloved disciple to be brought up and nourished with christ , and to grow up together with him ; to eat of christ's own meat which he eats of , and to drink of his own cup , that cup which he drinks in ! and moreover , to lie in his own bosome , and be unto him as a daughter ! greater love then this , can no man shew . what heart would not this love ravish and melt ! it speaks the heighth , length , bredth , and depth of love . lord , thou makest us amazed at it ; we cannot do any thing but wonder at it : we are not able to express it , and tell what it is , and how much it is : it is so vast , that when we look into it , we lose our selves in the apprehensions of it : we cannot declare it , but stand and admire , that he should suffer us to lie in the bosome of himself , who lay in the bosom of his father , and there drink of those brests of consolation that are in him , and to sit at his own table , and eat his own meat , and drink his own drink . o admirable ! o excellent ! and i appoint unto you a kingdom , as my father hath appointed unto me , that ye may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of israel , luke 22. 29 , 30. if it be so , friends , then beg of christ to be one of his beloved disciples , that so you may be brought up and nourished with him , and grow up together with him , and with his children ; eat of his own meat , and drink of his own cup , and lie in his own bosome , and be unto him as a daughter of jerusalem . it is a high priviledge to be one of the beloved disciples of christ : for then we are interessed into all the glory of christ ; there is nothing that christ hath , but we have a share in : if we be his lambs , we are under his tender care and protection from the wolfs mouth . if it be so , then do not envie the poor lambs happiness ; that is to say , his being brought up and nourished with christ , and growing up together with him , and with his children ; his eating of christ's own meat , and drinking of christ's own cup , and lying in his bosome , and being unto him as a daughter . we are ready to envie another's happiness : because we are not as this man , and cannot do as this man , therefore we envie him : such a one hath notable parts , can write and preach ; he hath sweet enjoyments of god , knows much ; but i am poor , and enjoy nothing , and can do nothing : and because the soul cannot do as that man doth , therefore , through the baseness of the heart , and malice of the devil , it envies , speaks evil of , and reproacheth that man . i beseech you , therefore , take heed of speaking evil of the poor man's lamb , that is as dear to christ as the apple of his eye , lest you speak evil of , envie and reproach christ . that is indeed a beloved disciple of christ , which christ suffers to lie in his bosome , to eat of his own meat , and drink of his own drink , &c. therefore , beware , beware , take heed what you speak of a beloved disciple of christ . the next point of doctrine to be spoken to , is this , that the committing of sin is slaying the poor man's lamb . this is clear from the words . if it be so , that the committing of sin is the slaying the poor man's lamb , then , friends , take heed of sinning , of committing adultery , murder , fornication ; of offending a weak brother ; of being proud , high-minded , lifted up ▪ lest you kill the poor man's lamb . if it be so , then this may serve to discover what the killing of the poor man's lamb , or slaying the beloved disciple of christ ▪ is : it is the doing of any thing that is sinful before god ; all your unholy walkings , all your self-admirations , all your self-exaltations high conceit of your selves , self-applause , is the slaying the poor man's lamb . if it be so , let the poor man's lamb be tender in your eyes : it is tender in christ's eyes , let it be so also in yours . do you love it as christ loves it ? be you careful of offending , killing , slaying of it , as christ is : let it be dear to you , as it is to christ . the next point of doctrine to be spoken to , is this , that god many times speaks in a parabolical way and manner , to awaken a poor soul out of the sleep of security and sin , by causing him unknowingly to pass an impartial sentence against himself , in the person of another , that so he might be brought unto unfeigned repentance . this is clear from the parable . if it be so , then this may serve to discover the truth of this , how that god many times takes such a mystical way of speaking , that he makes the poor creature condemn himself , pass sentence upon himself in the person of another , as he made david . it makes me wonder at david's being caught by god , and what he said , when the prophet said unto him , thou art the man . friends , if you have committed adultery , murder , fornication , or some secret sin , or the like ; god hath a parabolical way and manner , to make you pass sentence upon your selves , in passing sentence upon others , if he intend good to you . there is no hiding of your sins ; god will finde them out . david little thought that he was the man the prophet spoke to , and that he passed sentence upon himself in the person of another . god can catch us , some way or other : if he intend good to our souls , he will shew us that we have sinned , as he did david , some way or other . if it be so , it speaks the wisdom of god . o how wise is our god , for our good ! though haply , we think him not to be so . o the depth of the wisdom of god! his ways are past finding out , in this thing , in convincing of sin in such a parabolical way . we many times speak against his wisdom and ways , because we do not comprehend them : there is no searching of his ways , they are past finding out ; the more we search into them , the more we lose our selves in them . the fifth doctrine is this : that that which convinceth a man of sin , is , gods saying unto him , thou art the man : this is cleer from the words . if it be so , then you that take your fill of sin , that commit sin with greediness ; when god comes to say to you souls , you are the men and the women that have sinned against him , what will you do then ? and you that are proud , self-conceited , high-minded , and the like ; god will finde you out , and discover to you , that you are the men and women that have sinned against him , and wronged your own souls . to confirm this doctrine , consider that in act. 2. 3 , 6. therefore , let all the house of israel know assuredly , that god hath made that same jesus , whom ye have crucified , both lord and christ ; whom they had crucified . when god had said unto them , that they were those which crucified christ , that they were the men which did it ; when they heard this , they were pricked in their hearts , and cryed out , what shall we do to be saved ? and in another place , it was ye that denyed christ in the presence of pilate , that denyed the holy one and just , and desired a murderer to be granted unto you : it was ye that killed the prince of life , whom god , raised from the dead , act. 3. 13 , 14 , 15. the god of our fathers raised up jesus , whom ye slew and hanged on a tree , him hath god exalted with his right hand , to be a prince and a saviour , to give repentance unto israel , and forgiveness of sins . when they heard that , they were cut to the heart , and took counsel to slay them , act. 5. 30 , 31 , 33. the apostles saying unto them in the spirit of christ , that they were those that slew christ , they were the men that did it ; that cuts them to the heart , and makes them take counsel to slay them . vvhen god speaks to a soul , thou art the man that hast sinned , that hast slain christ ; either he will cry out , vvhat shall i do to be saved ? or else he will inrage and take counsel against the people of god . the vvord of god is like a two edged sword , and will cut one way or other . if it be so , then o that god would say to you , as he did to david , you are the men and women , that have killed the poor mans lamb ! vve are ready , with the whorish woman , to wipe our mouthes , and say , vve have not sinned : but when god comes to discover sin , we shall see we have sinned , been proud , vaunted , and gloried in our selves what we have been , done , or can do ; that we have spoken honourable of those that admired us , and poor , and base , and contemptible , of those that did not admire us , and cry us up . chap. iii. the three witnesses in heaven with their testimonies ; and the three witnesses on earth , with their testimonies , explicated , out of 1 joh. 5. 7 , 8. vers . 7. for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . 8 and there are three that bear witness in earth , the spirit , and the water , and the blood ; and these three agree in one . in the fifth verse of this chapter , there is a question propounded with an answer annexed to it . the question is this : who is he that overcometh the world ? the answer is this : but he that believeth that jesus is the son of god , this is he that came by water and bloud , even jesus christ ; not by water onely , but by water and blood . and it is the spirit that beareth witness of this . the reason is , because the spirit is truth . now these two verses which we are to speak to , are a reason of part of the sixth verse . there are in the first verse of the words , these things to be considered , first , who the witnesses are that bear record in heaven . secondly , what heaven is , in which they bear testimony . thirdly , what the witnesses records are . fourthly , what the witnesses oneness is . there are in the second verse of the words these things likewise to be considered , first , what earth is . secondly , who they are that bear witness in earth . thirdly , what their testimonies are . fourthly , how the witnesses agree in one . the first thing to be considered in the first verse of the words , is this : who the witnesses are , that bear record in heaven . they are three great mysteries , the father , the word , and the spirit ; the hugest mysteries that ever were ; which no natural eye can finde out : all the parts , learning , and gifts of men , are here lost : and besides , they are of such infinite vastness , that they swallow up all other mysteries whatsoever . the very marrow of godliness and christianity consists and lies hid in the knowledge of these three : it is the right understanding of these three , that makes the soul truly godly . all happiness and glory lie involved in these three , the father , word , and holy ghost . quest . but you will ask me , what is the father ? what is the son ? and what is the holy ghost ? answ. the father is god , the son the same god , and the holy ghost the same god ; though in a different manner . quest . but why is god called the father ? why the son ? and why the holy ghost ? answ. he is called the father , with respect to two creations : first , the old creation ; secondly , the new creation . first , he is called the father with respect to the old creation : he is the former , begetter , and framer of the heavens , and of the earth , and of the sea , and of every thing in the earth and in the sea ; that belongs to the old creation : for it is the proper work of god , as he is the father , to beget and create . secondly , he is called the father with respect to the new creation : he is the father , as he is the begetter of christ , psal. 2. 7. and as he is the begetter of souls to himself by the word of truth in the new creation , james 1. 18. as he is the begetter of us to a lively hope , by the resurrection of jesus christ from the dead , 1 pet. 1. 3. and as he is the begetter of us to himself by the gospel , 1 cor. 4. 15. he is called the word , first , with respect to the old creation likewise ; secondly , with respect to the new creation also . first , he is called the word , with respect to the old creation , as he is the thing begotten in the heavens , and in the earth , and in the sea , and in every thing in the heavens , earth , and sea : for there is nothing in them , but holds forth the power and wisdom of god , which is christ : see 1 cor. 1. 24. for it is the proper work of the son , to be begotten in the old creation . secondly , he is called the word , with respect to the new creation , as he is the thing begotten in us in the new creation ; as he is the life , power , and hope of glory within us , col. 1. 27. as he is our wisdom , justification , sanctification , redemption , and the like . for it is the proper work of the son , to be begotten in us . he is called the spirit , with respect to two things : first , as he is a discoverer and revealer of truth and glory to us , and in us , in the old creation : there is abundance of truth and glory to be seen there , which we see not , nor know : every thing of the old creation sets forth more or less glory . the heavens declare the glory of god , and the firmament sheweth his handy-work . and the devil keeps us from looking after the glory of god that shines forth in the things of the world . now it is the onely work of god , as he is the spirit , to discover and reveal that glory and truth that lies hid in every thing in the world . secondly , he is the spirit , as he is the revealer and discoverer of truth and glory in the new creation : there is no glory to be seen , without the spirit ; and there is no knowing of truth and glory , but by the spirit . we may seek to finde it out , and labour , and weary out our spirits , and yet not finde it . it is not the joyning of every mans learning together , can finde it out : truth indeed will put all learned rabbies to a non-plus . and so for the glory of god , it is unsearchable ; men cannot finde it out , though they joyn all their heads together . where is the wise ? where is the scribe ? where is the disputer of this world ? tell me what is glory of god , and what is truth . you cannot tell me : for , no man knows the minde of god , but god . now it is the onely work of god , as he is the spirit , to reveal and make known truth and glory to us and in us . again , he is called the spirit , as he is the leader of the poor creature into truth and glory , in the old creation . though god , as the spirit , discovers truth and glory to us in the old creation ; yet , friends , we cannot be led into it , but by the spirit : though we see never so much truth and glory shine forth in the old creation , yet we cannot enjoy it , without the spirit ; the spirit is that which leadeth us into the enjoyment of it , which is sweeter then the seeing of it . howbeit , when he the spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak ; and he will shew you things to come , joh. 16. 13. secondly , he is the spirit , as he is the guider of poor creatures into truth and glory , in the new creation . friends , if there be any truth and glory that you possess , the spirit guided you into it : for we are so ready to go out of the way of truth and glory , though it be discovered to us , that unless we had some one to guide us into truth and glory , we should miss of the enjoyment of it , though we see it . the second thing to be spoken to in the first verse of the words , is this : what heaven is , in which the witnesses bear record . heaven here , is the uncompounded and unmixt state of saints ; it is such an estate of glory in which saints shall be , as shall not be mixed or compounded with flesh . that state which we are now in , it is a mixt state of flesh and spirit ; but that state which we shall be in , in heaven , is a pure state of spirit and glory . the third thing to be enquired into , is , what the witnesses record in heaven is . in which , we shall consider four things . 1. what the father's report is . 2. what the word's report is . 3. what the holy ghost's report is . 4. how they witness . for the first , what the father's report is : the father's report is somewhat concerning the son . what is that ? see in 1 joh. 5. 9 , 10 , 11 , 12. if we receive the witness of men , the witness of god is greater : for this is the witness of god , which he hath testified of his son . he that believeth on the son of god , hath the witness in himself : and he that believeth not god , hath made him a lyer , because he believeth not the report that god gave of his son . and this is the report , that god hath given to us eternal life , and this life is in his son . he that hath the son , hath life ; and he that hath not the son of god , hath not life . see that in joh. 5. 32. there is another that beareth witness of me ; and i know that the witness which he beareth of me , is true . see verse 37. and the father himself which hath sent me , hath born witness of me . but what doth the father witness of christ ? see in matth. 3. 16 , 17. and jesus , when he was baptized , went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the spirit of god descending like a dove , and lighting upon him . and lo , a voice from heaven , saying , this is my beloved son , in whom i am well pleased . that which the father testifies of christ , is , that he is the messiah , the son of god ; and that he is well pleased with his son , and so with us , in his son . then that in joh. 8. 18. the father that sent me , beareth witness of me . what is that ? see vers . 12. then spake jesus again unto them , saying , i am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . god beareth record of christ , that he is the light of the world , that enlightens the world ; and that he that is a follower of christ , shall not walk in darkness , but shall have the light of life , that is , life's light ; that is , he shall have that light that is accompanied with life . see that in heb. 7. 17. for he testifieth , thou art a priest for ever after the order of melchizedek . the father testifieth of christ , that he is an everlasting priest , to make intercession for us , and to take away our sins . who is made , not after the law of a carnal commandment , but after the power of an endless life , that is , unlooseable and indissolvable life . the second thing to be enquired into , is , what the word's report is . 1. it beareth witness of the father . 2. of it self . first , it beareth witness of the father , that he sent his son to be the saviour of the world ; it testifieth what it hath seen and heard , in the father , and from the father , joh. 3. 32. the word testifieth of that good will , love , and grace , which it hath seen and heard to be in the father , towards the worst of sinners : the word beareth witness of the father , by its works that it did , that the father sent him into the world , to finish that great work of redemption and reconciliation . see joh. 18. 37. to this end was i born , and for this cause came i into the world , that i should bear witness unto the truth . every one that is of the truth , heareth my voice . secondly , it testifieth of it self . see joh. 8. 14 , 18. jesus answered and said unto them , though i bear record of my self , yet my record is true : for i know whence i came , and whither i go . i am one that beareth witness of my self , that i came from the father , and go to the father . object , but , may some say , christ saith in joh. 5. 3. if i bear witness of my self , my witness is not true : so that christ bearing witness of himself , is not true . answ. to this i answer ; if christ bear witness of himself alone , that is , without the father , and not as one sent from the father ; then indeed his witness is nottrue ; otherwise it is . the third thing to be enquired into , is , what the holy ghost's report is . the holy ghost's report , see in heb. 10. 15. whereof the holy ghost also is a witness to us : of which see in vers. 10. by the which will we are sanctified , through the offering of the body of jesus christ once for all . see likewise vers. 12. this man , after he offered one sacrifice for sins for ever , sate down on the right hand of god , from henceforth expecting till his enemies be made his footstoole . see vers . 14. for by one offering , he hath perfected for ever them that are sanctified . all which the holy ghost testifieth . and that in act. 5. 32. for we are his witnesses of these things , and so is also the holy ghost , whom god hath given to them that obey him . what doth the holy ghost witness ? see in vers . 30 , 31. the god of our fathers raised up jesus , whom ye slew and hanged on a tree . him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins : of which the holy ghost is a witness . now the holy ghost beareth witness by cloven tongues , that christ is exalted . see act. 2. 3 , 4 , 33. and there appeared unto them cloven tongues like as of fire , and it sate upon each of them . and they were all filled with the holy ghost , and began to speak with other tongues , as the spirit gave them utterance . therefore , being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth this which you now see and hear . the fourth thing to be inquired into , is , how the father , word , and holy ghost witness . they witness immediately , that is , without means . the next thing to be inquired into , is , how the father , word , and holy ghost , are one . they are one in substance , in being ; they are one pure essence and person . he doth not say , they agree in one ; but , are one . if it be thus , then this may serve to discover what these three witnesses in heaven are ; they are the father , word , and holy ghost ; three immediate , true , and strong witnesses . it is written in the law , that the testimony of two witnesses is true ; much more the testimony of three . what greater testimony can there be in heaven , then the testimony of three ? the father bearing testimony of the son , and the son of the father , and the holy ghost of both ; all three witnessing grace and love , to our spirits , that we are theirs , and they ours . job saith , also now behold , my witness is in heaven ; ( speaking of the father , son , and holy ghost in unity ) and my record is on high , that is , in the high places , job 16. 19. it shall be established for ever , as the moon , and as a faithful witness in heaven : selah : speaking of davids throne . so psa. 37. the witnesses in heaven are such as are faithful . now a faithful witness will not lye , prov. 14. 5 , 25. if it be so , then desire god to open the temple of the tabernacle of the testimony in heaven to you . rev. 15. 5. it is said , when the temple of god was opened in heaven , there was seen in the temple the arke of his testament ; and there were lightnings , and voices , and thunderings , and an earthquake , and great hail , rev. 11. 19. friends , when god comes to open his temple in heaven , then we shall see the ark of his testament , and lightenings , and voices , and thunders , and an earthquake , and great hail fall upon the man of sin in us . if it be so , then this may serve to discover what the mystery of the father , son , and holy ghost or spirit is ; that they are three , and yet one ; one , and yet three : that the father is one , the son another , and the holy ghost another ; and yet the same ▪ god variously come forth . so that unity brancheth forth it self into variety , and variety into unity : the father is not limited to unity , but spreads forth himself into diversi●y . if it be so , then this may serve to discover the vanity and blasphemy of those that hold that christ and the spirit are meer creatures , and not the most high god ; for it is cleer from what hath been spoken , that they are the most high god in unity ; and the father , son , and spirit differ not , but in their several makings forth ; all are but one , eternal , wise , immortal , and invisible being . and the reason why people fall into such gross absurdities , is , because they are ignorant of this mystery : he that sendeth , and he that is sent ; he that gave the holy ghost , and the holy ghost that was given ; he that speaketh of himself , and he that speaketh not of himself ; he that teacheth , and he that is taught ; he that gives , and he that receiveth ; he that is the giver , and he that is the gift ; he that prayeth , and he that offers up prayer , are all but one incomprehensible being ; and therefore christ saith of the father and himself , that they are one : i and my father are one . till we come to understand things thus , we shall miss of the truth , and run into a thousand errours . thus much for the first verse of the words . the first thing to be considered in the second verse of the words , is , what earth is , in which the water , blood , and spirit witness . earth is the mixt and compounded state of saints , in which they live in this life ; which is an estate part of flesh , and part of spirit ; part fleshly , part spiritually : in which state , there is such a lusting and fighting of the spirit against flesh , and flesh against the spirit , that a saint cannot do many times the things he would , but is led captive into the law of sin . the second thing to be considered in the second verse of the words , is , who they are that bear witness on earth . they are three ; the spirit , vvater , and blood . but you will ask me , vvhat the spirit is , what the vvater is , and what the blood is . the spirit is god , and the lord is that spirit . now god is the spirit ( as i said before ) in reference to the discovery of truth , and leading into truth : or , he is called the spirit , in respect of his omnipresency , or because of its invisibility : a spirit cannot be seen . the second thing to be spoken to , is , vvhat the vvater is . it is that which came out of the side of christ , when one of the souldiers with a spear pierced his side . the third thing to be spoken to , is , vvhat the blood is , that beareth witness in earth : it was that likewise which issued out of christ's side . see both these in joh. 19. 34. the next thing to be considered in the words , is , vvhat the vvitnesses testimonies in earth are : and in this , there are these three things to be considered : 1 vvhat the witness of the spirit is . 2 vvhat the witness of vvater is . 3 vvhat the witness of blood is . 4 how they witness . the first thing to be inquired into , is , vvhat the witness of the spirit is , or what it testifieth . it testifies of christ : see joh. 15. 26. but when the comforter is come , whom i will send unto you from the father , even the spirit of truth which proceedeth from the father , he shall testifie of me , and make known me : i say , the spirit testifies of christ ; it witnesseth christ to the soul . 1 it testifies of the sufferings of christ . 2 of the glory that should follow those sufferings . first , it testifieth the sufferings of christ ; it witnesseth them to the soul ; it makes known what christ hath suffered , and the fruit of those sufferings ; and witnesseth the truth thereof to the soul , 1 pet. 1. 11. secondly , it testifies of that glory which should follow those sufferings . vvhat is the glory ? that glory which jesus christ is in at the right hand of the father . vvhat is that ? see in joh. 17. 5. and now , o father , glorifie me with thine own self , with the glory which i had with thee before the world was ; which was with his own self . now the spirit testifies of that glory , and witnesseth it to the soul . there is always glory following after affliction ; and the more affliction , the more glory : our light afflictions , which are but for a moment , are not worthy to be compared with that glory which is to be revealed in us . all which the spirit testifies . the next thing to be considered , is , vvhat vvater witnesseth . it witnesseth mystically sanctification , purity , vvashing , cleansing , doing away sin . the third thing to be considered , is , vvhat blood witnesseth . it witnesseth salvation , redemption , justification , life , though in a mystical sence . object . but , may some say , how can vvater witness sanctification , washing , cleansing of the soul ? and how can blood witness salvation , justification , and the like , seeing the vvater and blood of christ was long since spilt upon the ground ? answ. i shall answer this , by asking another question : how did abel , being dead , speak ? rev. 11. 4. the fourth thing to be inquired into , is , how the spirit , vvater , and blood witness . they witness mediately , that is , by means . the last thing to be inquired into , is , how the spirit , vvater , and blood agree in one . thus : they witness to one thing : what the spirit witnesseth , that vvater witnesseth ; and what vvater witnesseth , blood witnesseth ; and what vvater and blood witness , that the spirit witnesseth , which is love . if it be thus , then this may serve to inform us of this truth , that god hath not left us without three vvitnesses in earth : god would not have us be without three , by reason that he tenders us so much : he knows our frailties , that we are ready to be set upon by satan , and to sink in our spirits for want of vvitnesses : he hath given us three , to confirm us , and establish us , in our mixt state of flesh and blood , lest we should be discouraged , and so faint away in our spirits , because of those corruptions and flesh which are within us : he hath given us his own spirit , and his own vvater and blood , to bear witness to our souls of loving kindness and mercy , sanctification , pardon of sin , righteousness , and the like . if it be thus , then do not say you shall not be sanctified and made clean : vvater witnesseth sanctification , and purity to the soul . do not say you are not , nor shall be justified , that your sins are not pardoned : blood speaks it , that your sins are pardoned , and you justified . if it be thus , then set to your seals to that which the spirit , vvater , and blood testifie : the not receiving what they witness , is the cause of abundance of trouble , and sinkings of the spirit . listen therefore what vvater and blood , or rather the spirit in water and blood witnesseth , and it will force you to submit to its testimonies ; and those that have received their testimonies , have set to their seals that god is true . chap. iv. some sweet discoveries of those glorious things that are spoken of the city of god ; out of psal. 87. 1 , 2 , 3 ▪ 4 5 , 6 , 7. vers . 1. his foundation is in the holy mountains . 2. the lord loveth the gates of sion , more then all the dwellings of jacob . 3. glorious things are spoken of thee , o city of god . selah . 4. i will make mention of rahab and babylon to them that know me ; behold , philistia , and tyre , with ethiopia : this man was born there . 5. and of zion it shall be said , this and that man was born in her : and the highest himself shall establish her . 6. the lord shall count when he writeth up the people , that this man was born there . selah . 7. as well the singers as the players on instruments , shall be there : all my springs are in thee . there are in the first verse of this psalm , these things to be considered : first , what is meant by foundation here . secondly , whose this foundation is . thirdly , where this foundation is . fourthly , what the holy mountains are in which the foundation is . the first thing to be enquired into , is , what is meant by foundation here . it is meant christ ; he is a saints foundation , upon which he builds , or is built . we are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone . it is not any thing that a believer builds upon , but jesus christ . as a wise master-builder , ( saith paul ) i laid the foundation , christ : for other foundation can no man lay , then that is laid , jesus christ . now if any man build upon this foundation , gold , silver , precious stones , wood , hay , stubble , which are false doctrines and principles ; every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall trie every mans work , of what sort it is ▪ if any mans work abide , which he hath built thereupon , he shall receive a reward . if any mans work shall be burnt , he shall suffer loss ▪ but he himself shall be saved ; yet so as by fire , 1 cor. 3. 10 , 11 , 12 , 13 , 14 , 15. the second thing to be enquired into , is , whose this foundation is . it is god's foundation , of god's own laying in the mountains : behold , i lay in zion for a foundation , a stone , a tried stone , a sure foundation , isai. 28. 16. and in another place it is said , that the foundation of god standeth sure , 2 tim. 2. 19. the third thing to be enquired into , is , where this foundation is : that is to say , in the holy mountains . what is meant by the holy mountains ? see dan. 9. 16. o lord , according to all thy righteousness , i beseech thee , let thine anger and thy fury be turned away from thy city jerusulem , thy holy mountain ; because , for our sins , and for the iniquities of our fathers , jerusalem and all thy people are become a reproach to all that are about us . and that in joel 3. 17. so shall ye know that i am the lord your god , dwelling in zion my holy mountain : then shall jerusalem be holy , and there shall be no strangers pass thorow her any more . so that the holy mountain is the city jerusalem ; it 's zion : god hath laid his foundation in jerusalem , in zion , for zion to build upon . the lord loves the gates of zion more then all the dwellings of jacob . there are in this verse these things to be considered : first , what the gates of zion are . they are those that open into zion , that give an entrance into zion , that let us into zion . it is the property of a gate to let in into some place or other : so the gates of zion are those which give us an admittance into zion . the second thing to be enquired into , is , what the dwellings of jacob are . they are these : they dwelt upon somewhat that was not god ; they dwelt upon wickedness , as those that know not god do : see job 18. from vers. 6 of this chapter , to vers. 21. yea , the light of the wicked shall be put out , and the spark of his fire shall not shine ; the light shall be dark in his tabernacle , and his candle shall be put out with him : the steps of his strength shall be straightned , and his own counsel shall cast him down . for he is cast into a net by his own feet , and he walketh upon a snare . the grin shall take him by the heel , and the robber shall prevail against him . the snare is laid for him in the ground , and a trap for him in the way . terrours shall make him afraid on every side , and shall drive him to his feet . his strength shall be hungerbitten , and destruction shall be ready at his side . it shall devour the strength of his skin ; even the first-born of death shall devour his strength . his confidence shall be rooted out of his tabernalce , and it shall bring him to the king of terrours . it shall dwell in his tabernacle , because it is none of his : brimstone shall be scattered upon his habitation . his roots shall be dried up beneath , and above shall his branch be cut off . his remembrance shall perish from the earth , and he shall have no name in the street . he shall be driven from light into darkness , and chased out of the world . he shall neither have son nor nephew among his people , nor any remaining in his dwellings . they that come after him , shall be astonied at his day , as they that went before were affrighted . surely such are the dwellings of the wicked , and this is the place of him that knoweth not god . then that in psal. 55. 15. let death seise upon them , and let them go down quick into hell : for wickedness is in their dwelling , and among them . now the lord loves the gates of zion , the outward part of zion , the entrance of zion , more then jacob's dwellings : he cannot endure dwelling places where wickedness is : he cannot endure our dwelling places , that which we dwell and live upon besides god . glorious things are spoken of thee , o city of god . selah . the things that are to be enquired into in this verse , are these following ▪ first , what the city of god is . it is that in which god dwells and inhabits , and takes up his abode : it is zion , jerusalem ; it is god's people . the second thing to be enquired into , is , what those glorious things are that are spoken of the city of god . see psal. 45. 13 , 14 , 15. the kings daughter is all glorious within ; ( which is the church of christ : ) her clothing is of wrought gold . she shall be brought to the king christ jesus in rayment of needle-work : the virgins her companions that follow her , shall be brought unto thee . with gladness and rejoycing shall they be brought : they shall enter into the kings palace ; that is , into christs glory ; whose garments smell of myrrhe , aloes , and cassia , out of the ivory palaces whereby they have made thee glad , vers. 8. kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of ophir , vers. 9. see that in isai. 33. 20 , 21. look upon zion , the city of our solemnities : thine eyes shall see jerusalem a quiet habitation , a tabernacle that shall not be taken down : not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; but there the glorious lord will be unto us a place of broad waters and streams , wherein shall go no galley with oars , neither shall gallant ships pass thereby . see rev. 21. 1. and i saw a new heaven and a new earth . this new heaven and earth is a state of righteousness : see 2 pet. 3. 13. nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness : that is , such heavens and such an earth as is free from all corruption and sin . this new heaven and new earth is spoken of in isai. 45. 17. for behold , i create new heavens and a new earth ; and the former shall not be remembred , nor come into minde . this new heaven and new earth is described there to be such an estate of glory , in which the voice of weeping shall be no more heard , nor the voice of crying , vers. 19. but jerusalem shall be created a rejoycing and a joy , vers. 18. and he who blesseth himself in the earth , shall bless himself in the god of truth ; and he that sweareth in the earth , shall swear by the god of truth ; because the former troubles shall be forgotten , vers. 16. for the first heaven and first earth were passed away : they shall not be remembred , nor come into minde . which first heaven and earth is that state of things in and under which the saints are now : whose voice then shook the earth ; but now he hath promised , saying , yet once more i shake not the earth onely , but also heaven , heb. 12. 26. god is now a shaking the old heaven and earth , and they begin to fall apace , and to make way for the new heavens and earth . and there was no more sea : that is , no more troublesomness , confusedness , broils , waves , tempests , and storms . this john saw , and it will shortly be fulfilled . and i john saw the holy city , new hierusalem , coming down from god out of heaven , prepared as a bride adorned for her husband . this holy city , new hierusalem , is the church of christ in her glorious triumphing estate . it is therefore said to come down from god out of heaven , because it hath all its newness and holiness from god , and from heaven , by which she is now prepared and adorned for her husband . and i heard a great voice out of heaven , saying , behold , the tabernacle of god is with men , and he will dwell with them , and they shall be his people ; and god himself shall be with them , and be their god . iohn heard a voice from heaven , which called him to behold , see , and take notice , that god would tabernacle in men , make men his tabernacle . he tells iohn that this his tabernacle is with men ; he doth not tell him it shall be with men ; but it is already ; he dwells himself with the saints already : intimating unto us this , that it is so in the counsel of god . there is a great deal in that word himself : he dwells in us now by the spirit : ( ye are the habitation of god by the spirit : ) but he will dwell himself , in his own proper substance , being , and person : god himself shall be with them : he is with us now , but he shall be with us in greater glory : and he will dwell with us : now he is in us and with us for a while , and then withdraws himself ; but then he shall take up his dwelling for ever in our hearts : and we shall be his people : we are his people now ; but we shall be so his people , as that his name shall be written upon our foreheads , that we shall be distinguished from the world : the world shall acknowledge us to be his : and he shall be their god : he is their god now , but it shall appear to all then that he is their god . and god shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . here is a further description of hierusalem's state . when god comes to dwell among us himself , when he himself comes to be with us , he will put an end to all our sorrow , and crying , and pains ; yea , he will wipe away all our tears ; so that we shall weep no more ; he will take away death , even that death through fear of which many were all their life-time subject to bondage , heb. 2. 15. and we shall live for ever in his sight : and the reason is , because the former things are past away . and he that sate upon the throne , said behold , i make all things new . and he said unto me , write : for these words are true and faithful . and he said unto me , it is done . here is christ upon the throne , calling us to behold that he makes all things new . friends , jesus christ is doing of it , and he will restore his people into a better and more firm estate then they were in in the first adam ; and for the confirmation of this , commandeth john to write it as a thing already done . things to come , which are decreed in the counsel of god , are as certain as if they were past : for god cannot change nor alter : therefore he saith , i am alpha and omega , the first and the last , ver. 6. now at the ninth verse he saith , and there came unto me one of the seven angels which had the seven vials full of the seven plagues , and talked with me , saying , come up hither ; ( here the spirit of the lord calls up john above himself , that so he might see and receive the visions of the lord ) i will shew thee the bride the lambs wife , that is , the church of christ in her glorious estate . and he carried me away in the spirit to a great and high mountain , which is christ , that so he might take a view of the spouse of christ in her glory . which thing holds forth this to us , that none can take a right view of the new jerusalem , unless they be taken from earth into heaven . and shewed me that great city , the holy jerusalem , descending out of heaven from god , having the glory of god , that is , the light , wisdom , power , beauty , and excellency of god : no less then the very glory of god is the new ierusalem clothed with . and her light was like unto a stone most precious , even like a jasper stone ; which is full of beauty , excellency , and glory . and cleer as crystal , that is , in respect of its bright shining and glistering light ▪ and had a wall great and high ; which speaks the security , defence , and safetiness of the city . and it had twelve gates ; which signifieth this to us , the hardness and difficulty of enemies to enter in . and at the gates twelve angels , to keep the gates , that none but the righteous enter in . and names written thereon , which are the names of the twelve tribes of the children of israel ; that is , all the elect of god , both jews and gentiles , that are not israelites after the flesh , but true israelites . which holds forth this to us , that those that are to enter into the city , their names are written upon the gates of the city . on the east three gates , on the north three gates , on the south three gates , and on the west three gates . which holds forth this unto us , that out of all the four quarters of the earth , the elect shall be gathered . see mat. 24. 31. and he shall send his angels with a great sound of a trumpet ; and they shall gather together his elect from the four windes , from one end of heaven to the other : or , from the uttermost parts of the earth , to the uttermost part of heaven , mark 13 , 27. and some shall be let in at one gate , and some at another . and the wall of the city had twelve foundations ; which speaks the sureness of its foundation : and in them the names of the twelve apostles of the lamb ; to signifie unto us , that the ground and foundation of this city is laid upon the doctrine of the apostles and prophets , jesus christ being the corner-stone . and he that talked with me , had a golden reed to measure the city , and the gates thereof , and the wall thereof . measuring with reeds , was a thing of great use , as we read among the prophets . because every thing of this spiritual ierusalem is glorious , therefore the measuring-reed is said to be of gold . this golden reed is the spirit . and the city lieth foursquare : which presents us with this , the fastness and unmoveableness of its stature : for round things are easily rolled and moved aside ; but square things are not . seeing we receive a kingdom that cannot be shaken , let us have grace , whereby we may so serve god , that we may please him , with reverence and fear , hebr. 12. 28. and the length is as large as the breadth . and he measured the city with the reed , twelve thousand furlongs : the length , and the breadth , and the height of it are equal . the angel with his golden reed measureth the square side of the city , both in length , breadth , heighth , and depth of it and findeth each of them to be twelve thousand furlongs ; which after 8 furlongs to the mile , maketh in our account fifteen hundred miles , as some say ; and so the whole square of this great city cometh to six thousand miles ; which is a great compass ; and holdeth forth unto us the great largeness of this city , that there is room enough for all the inhabitants thereof , yea most pleasant and commodious rooms . and he measured the wall thereof , an hundred fourty and four cubits , according to the measure of a man , that is , of the angel : which , after our common account of two cubits to a yard , amount unto seventy and two yards ; which is a great thickness , even so thick , as no enemy can break in . and the building of the wall of it was of jasper ; that is , spotty , greedy , green , and flourishing . and the city was pure gold , without any mixture . like unto clear glass , pure and glistering . and the foundations of the wall of the city were garnished ; beautified and adorned with all manner of precious stones , which were written upon the brest-plate of the high-priests under the law . but here we are not to think that the city of god is of such metal and matter indeed , as is here described : but the holy ghost would give us some taste of it , and , after a sort , shadow out unto us under these things , which are of most esteem amongst men , what the glory and excellency of this new hierulem is . and the twelve gates were twelve pearls ; every gate was of one pearl : and the street of the city was pure gold , as it were transparent glass . all which hold forth to us the braveness , beautifulness , gloriousness , glistering , and admirableness of the city . if the gates be of pearl , and the street of gold , then what are the inmost rooms ! and i saw no temple therein , as was in the old ierusalem . for the lord god almighty , and the lamb , are the temple of it . as the city hath no need of the temple , so it hath no need of the sun , neither of the moon , to shine in it : that is , it hath no need of any light : for the glory of god did lighten it , and the lamb is the light thereof . god and christ is all in all there . the kings of the earth do bring their glory and honour into it . though none of the kings and nobles of the gentiles might be admitted into the old jerusalem , yet they have free passage into this . and the gates of it shall not be shut at all by day . the gates of this city always stand open for believers to come in , as not fearing enemies . for there shall be no night there . all shall be light . and they shall bring the honour and glory of the nations into it ; and throw it down at christ's feet . and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination ▪ or maketh a lye , but they that are written in the lambs book of life . no unclean thing shall enter in here . now in chap. 22. to verse 6. he speaketh of a pure river of water of life : this river is christ , who is pure : the water of this river , is the spirit , that flows from him , and begets life in us . clear as crystal . there is no muddiness in it . proceeding out of the throne of god and the lamb . which holds forth unto us , that god in christ is the original of all our life and happiness . in the midst of the street of it , and of either side of the river , was there the tree of life ; which is christ : which bare twelve manner of fruits : which speaketh those varieties of pleasures and delights that are in jesus christ . and yeelded her fruit every month , as well in summer as in winter : which speaks this to us ▪ the plenty of pleasures and delights that are in jesus christ . and the leaves of the tree were for the healing of the nations ; to preserve them from all diseases and griefs , sorrow and pain , and sickness . the tree stands not in an outward corner of the city ▪ but in the midst of the street , and of both sides of the river , that all the citizens of jerusalem might freely come unto it , and taste of the fruits of it . and there shall be no more curse . we shall be no more subject to any curse in the heavenly paradise , as adam was in the earthly . but the throne of god and the lamb shall be in it . god shall be on his throne , and the lamb there . and his servants shall serve him ; yea , they shall see his very face , ( which moses could not endure the sight of ) and be taken with his glory . and his name shall be in their foreheads ; which shall distinguish them from the world : yea , his name shall be so seen in their foreheads , that all the world shall take notice of it . and there shall be no night there , and they need no candle , neither light of the sun : for the lord god gives them light ; and they shall reign for ever and ever with the lord . and he said unto me , these sayings are faithful and true . and the lord god of the holy prophets sent his holy angel to shew unto his servants the things which must shortly be done . all which are spoken of the city of god . selah . and if you look into the 54 , 60 , 62 , 65 of isaiah , you shall see further what glorious things are spoken of the city of god . i will make mention of rahab and babylon to them that know me . the first thing to be inquired into in these words , is , what rahab is . it is egypt : see isa. 51. 9. awake , awake , put on strength , o arm of the lord ; awake as in the ancient days , in the generations of old . art thou not it that hath cut rahab , and wounded the dragon ? see psal. 89. 10. thou hast broken rahab in pieces . or ▪ rahab may be taken for the harlot . heb. 11. 31. by faith , the harlot rahab perished not with them that believed not , when she had received the spies with peace . the second thing to be inquired into , is , what babylon is . it is a great city , rev. 18. 10. alas , alas , that great city babylon . the third thing to be inquired , is , what gods making mention of rahab and babylon is . it is his making known and discovering of rahab and babylon . the fourth thing to be inquired into , is , to whom god will make mention of rahab and babylon : and that is , to those that know him ; to those that are acquainted with god ; that have not an outward cognizance of god , but a divine inward knowledge of him : god will make mention of rahab and babylon to them that thus know him . what , make mention of rahab and babylon ? why ? what is to be seen in rahab ? is there any thing to be seen that is worth the seeing , in egypt , where there is nothing but blackness ▪ darkness , bondage , cruelty , and the like ? yes , this man was born there . who is that ? christ . vvhat , christ born in egypt , among the egyptians , where there is nothing but cruelty , darkness , and bondage ? this is strange . god will make mention of this , to them that know him , as an incouragement to them to believe , notwithstanding their darkness and bondage , that christ shall be born in them . or , rahab here ▪ may be taken for the harlot . if you take rahab for the harlot , then it is thus : god will make mention of rahab the harlot to them that know him . vvhat , a harlot ? is there any thing to be seen or learn'd from her ? yes ; though she was a harlot , yet she obtained mercy ; and so it is an incouragement to us . gods making mention of rahab the harlot to them that know him , is his letting them see , that she obtained mercy ; that so it might be an incouragement to those to whom he makes mention of it , to believe . i will make mention of babylon likewise to them that know me . vvhy , is there any thing to be seen in babylon , among the babylonians ? yes : this man was born there . vvhere ? in babylon , among the babylonians , those sinful persecuting creatures , that held the people of god in captivity : this god will make mention of to them that know him , as an incouragement to them likewise . behold , see , take notice . what shall we take notice of ? philistia . what is philistia ? a country , of which the philistims came . what is to be seen there ? this man was born there . where ? among the philistims that fought against christ , and were enemies to him . behold , see , take notice of tyre . what is tyre ? a city , mat. 11. 21 , what is to be seen there ? this man was born there . what , born in that sinful city ? yes . behold , ethiopia . what was ethiopia ? a country , of whom the ethiopians came , that is , blackamores . what is to be seen there ? this man was born there . where ? among the blackamores , those sullied , sinful , black creatures . so that if satan makes the question , how christ can be born in such an egyptian babylonish rahab-like heart as thine is ; make mention of rahab and egypt , and tell him ▪ that this man was born there . if satan makes the question , how christ can be born in thee , that art so philistia and tyre-like ; behold philistia and tyre , and tell him , that this man was born there . if satan tempt thee with thy blackness and sulliedness ▪ and makes thee question whether christ be born in thee , from thy blackness and sulliedness ; behold philista ; and tell satan , that this man was born there . as it was said of rahab and babylon , philistia ▪ tyre , and ethiopia , that this man was born there : so it shall be said of zion . and of zion it shall be said ▪ this man , and that man , that is , man and man , the man christ jesus , and the man david , was born in her . and the highest himself shall establish her . god himself shall establish her with grace , shall root her and ground her in himself , against all winds of doctrine , temptations , sin ▪ and the gates of hell . the lord shall count , or , reckon , when he writeth up the people ( among the living in jerusalem ▪ isa. 4. 3. in the writing of the house of israel , ezek. 13. 9. ) that this man christ , was born there . born where ? in zion . selah . he that hath an ear to hear , let him hear . as well the singers , as the players on instruments shall be there . where ? in zion ; and shall make sweet and heavenly musick and melody in their hearts to god . what singers and players on instruments shall be there ? not carnal singers , but such as can sing the song of the lamb ; and not carnal players or carnal instruments neither , but spiritual . the psalmist ends the psalm with this sweet saying , all my springs are within thee : as if he should say , i am nothing but what i am from thee , thy springs are mine ; all my springs of comfort joy , parts , are in thee ; and if thou withdrawest them , i die : my lower and upper springs are in thee , my lesser and my greater . christ saith of his people , a garden inclosed is my sister , my spouse ; a spring shut up , a fountain sealed ▪ a fountain of gardens , a well of living waters and streams , from lebanon ▪ cant. 4. 12 , 15. therefore with joy , shall ye draw water out of the wells of salvation , isa. 12. 3. therefore are they before the throne of god , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them . they shall hunger no more , neither thirst any more ; neither shall the sun light on them , nor any heat : for the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and god shall wipe away all tears from their eyes , rev. 7. 15 , 16 , 17. chap. v. some sweet discoveries of the way christ takes to undo a man , and take away his life , light , understanding , knowledge , wisdom , and so make him a meer begger ; out of isa. 6. 5 , 6 , 7. vers . 5. then said i , wo is me , for i am undone ; because i am a man of unclean lips , and i dwell in the midst of a people of unclean lips : for mine eyes have seen the king , the lord of hosts . 6. then flew one of the seraphims , unto me , having a live coale in his hand which he had taken with the tongs froṁ off the altar . 7. and he laid it upon my mouth , and said , loe , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged ▪ in the verses going before , the prophet isaiah gives a description of that discovery that he had of the lord , and of the time when he had it : the description of his dicovery is part of the first verse , to the fifth : the time when he had this discovery , is set down in the first words of the first verse , which was in the year that king vzziah dyed , 2 chron. 26. 23. the prophets discovery of the lord , is as followeth . i saw the lord sitting upon a throne ; as ready to judge , psa. 9. 7 , 8. but the lord shall endure for ever : he hath prepared his throne for judgement , and he shall judge the world in righteousness ; he shall minister judgemen to the people in uprightness . see dan. 7. 9 , 10. i beheld till the thrones were cast down , and the ancient of days did sit , whose garment was white as snow , and the hair of his head like the pure wool ; his throne was like the very flame , and his wheeles as burning fire ▪ a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . the judgement was set , and the books were opened . see that in rev. 4. 2 ▪ 3. and immediately i was in the spirit , and behold , a throne was set in heaven , and one sate on the throne ; and he that sate , was to look upon like a jasper , and a sardine ; two glistering stones . and there was a rain-bowe round about the throne , in sight like unto an emerald ; which holds forth the covenant of grace . see revel. 6. 16. and they said to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb . and that in rev. 20. 12. and i saw the dead ▪ small and great , stand before god : and the books were opened , and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . at vers. 19. and i saw a great white throne , and him that sate on it , from whose face the earth and the heaven fled away , and there was found no place for them . or , the throne may be taken thus : a throne denotes dignity , rule , kingliness , authority : sitting holds forth rest . the words being thus explained , the meaning of them is this : isaiah saw the lord sitting upon the throne ; that is , ruling , reigning , triumphing , in a peaceable manner , over his enemies . high , and lifted up ; that is , far above all principalities and powers , might and dominion , and every name that is named , not onely in this world , but that which is to come , eph. 1. 21. and his train filled the temple : that is , the skirts of his robes ▪ with which he sate upon the throne , filled the temple , that is , the saints : for they are the temple of the living god , 1 cor. 3. 16 , 17. above it ( that is , above the throne ) stood the seraphims . what are those ? angels appearing as fire , psal. 104. 4. who maketh his angels spirits , his ministers a flaming fire . these stood and attended christ . see dan. 7. 10. thousand thousands ministred unto him , and ten thousand times ten thousand stood before the ancient of days ▪ that sate upon the throne , whose garments were white as snow . each one had six wings : with twain he covered his face ; as not able to endure the brightness of christ's glory ; even as moses did : see exod. 3. 6. moreover , he said , i am the god of thy fathers , the god of abraham , the god of isaac , and the god of jacob . and moses hid his face : for he was afraid to look upon god . see that likewise in 1 king. 19. 11 , 12 , 13. and he said , go forth , and stand upon the mount before the lord . and behold , the lord passed by , and a great and strong winde rent the mountains , and brake in pieces the rocks before the lord ; but the lord was not in the winde : and after the winde , an earthquake ; but the lord was not in the earthquake : and after the earthquake , a fire ; but the lord was not in the fire : and after the fire , a still small voice . and it was so , when elijah heard it , that he wrapped his face in his mantle ▪ and went out ▪ and stood in the entring in of the cave . elijah could not endure the glory of god , and therefore puts a mantle before his face . and with twain he covered his feet ; as abashed in apprehension of their own infirmities and imperfections , compared with god's incomparable perfection and majestie , job 4. 18. behold , he put no trust in his servants , and his angels he charged with folly . and with twain he did flie : which speaks their readiness and swiftness to go about god's business , psal. 110. 20. bless the lord , ye his angels , that excel in strength , that do his commandments , hearkning unto the voice of his word . and one cried to another , or , this cried to this , holy , holy , holy . their constant employment is praising god . see rev. 4. 8. and the four beasts had each of them six wings about them , and they were full of eyes within ; and they rest not day and night , saying , holy , holy ▪ holy lord god almighty ▪ which was , and is , and is to come . the whole earth is full of his glory ; or , his glory is the fulness of the whole earth : he fills heaven and earth with his glory : we can look nowhere , but behold glory . psal. 104. 24 , 25. lord ▪ how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches ; so is this great and wide sea . and the posts of the door moved at the voice of him that cried ; and the house was filled with smoak ▪ that is , the posts of the door of the house or temple moved . the posts are those upon which the door hangs : their moving was a signe of god's indignation . see amos 9. 1. i saw the lord standing upon the altar , and he said smite the lintel of the door , that the posts may shake ; and cut them in the head all of them ▪ and i will slay the last of them with the sword : he that fleeth of them , shall not flee away ; and he that escapeth of them shall not be delivered . and the house was filled with smoak : another signe of his fierce anger incensed . see psal. 18. 7 , 8. then the earth shook and trembled ▪ the foundations of the hills moved and were shaken , because he was wroth . there went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . see deut. 29. 20. the lord will not spare him but then the anger of the lord , and his jealousie shall smoak against that man . or by smoak here is meant darkness : see rev. 15. 8. and the temple was filled with smoak from the glory of god , & from his power : and no man was able to enter into the temple , till the seven plagues of the seven angels were fulfilled . in this symbolical vision , isaiah saw the lord ; and the discovery of the lord had such an efficacie and power upon his spirit , that he was forced to cry out , that he was undone . so that the words are a fruit of that discovery that isaiah had of christ . and there are in them these things to be considered : first , here is what isaiah said when he saw the lord : wo is me , or , wo belongs to me ; it is my portion . secondly , here is the reason of that saying , wo is me ; and that is , for i am undone , that is , cut off . thirdly , here is the ground why he said he was undone ; which is threefold : 1. because i am a man of unclean lips ; that is , because he was vile . 2. i dwell in the midst of a people of unclean lips . 3. because mine eyes have seen the king , the lord of hosts . that which we shall raise from the words , is this : that a true seeing the lord , is accompanied with these things following : first , it undoes a man . secondly , it makes him cry out , wo is he . thirdly , it makes him cry out that he is a man of unclean lips . fourthly , that he dwells in the midst of a people of unclean lips . i. first of all , a true discovery of the lord , undoeth a man ; that is , cuts him off from what he is , or can do . as for samaria ▪ her king is cut off , as the foam upon the water , hos. 10. 7. as the foam upon the face of the water is cut off , so is that man cut off and beheaded , that hath seen the lord . or , it may be meant that isaiah was cut off in his own apprehensions & thoughts . or , the word undone may be taken thus : an undone man is one that hath nothing to live upon of his own ; no victuals or cloathes of his own : friends , to be undone , is to have nothing to live upon of our own ; as parts , gifts , righteousness , doing , working , being , thinkings , conceits , self-perswasions , high estimation of our selves , fancies , fictions , and the like ; but to live upon somewhat of another , which is christ . there is in a true undoing of a man by the sight of the lord , these things following : first , there is a striking of a man down . when god intends good to a soul , the first work that god takes with him , is , he strikes him down stark dead , that he never lives any more to himself , or to sin , or to the devil , but unto god . in this manner paul was struck down , as he journeyed with letters to damascus : he came neer to damascus , and suddenly there shined round about him a light from heaven ; and he fell to the earth , and heard a voice saying unto him , saul , saul , why persecutest thou me ? acts 9. 3 , 4. much like to this , is that in rev. 1. 17. and when i saw him , i fell at his feet as dead . secondly , a true discovery of the lord , takes away a man's sight , that he cannot see with his own eyes . friends , if god intends us good , he will put out our eyes ; he will blinde us , that we shall not see in our own light ▪ as he did paul ▪ and saul arose from the earth ; and when his eyes were opened , he saw no man ▪ but they led him by the hand , and brought him into damascus . see acts 9. 8. and 22. 11. we would live and see , but god will destroy our life and sight , if he intend us good . thirdly , a true discovery of the lord , takes away a mans strength and breath . see dan. 10. 16 , 17. and behold , one like the similitude of the sons of men , touched my lips . then i opened my mouth , and said unto him that stood before me , o my lord , by the vision my sorrows are turned upon me , and i have retained no strength : for how can the servant of this my lord talk with this my lord ? for as for me , straightway there remained no strength in me ▪ neither is there breath left in me . it takes away our breathing after god , and our strength , our power to do this and that ▪ to subdue sin , withstand temptation , and to wrestle with god , ond the like . we are ready to vaunt , and say , this is that which we have done by our might , for the honour of our majestie : but god will , if he intend good to us , confound our breathings and strength , yea , all that we are , or can do . fourthly , a true discovery of the lord confounds a mans understanding . see prov. 30. 1 , 2. the words of agur the son of jakeh , even the prophecie : the man spake unto ithiel , even unto ithiel and vcal . surely i am more brutish then any man , and have not the understanding of a man . our understandings are a great hinderance to us , in the knowledge of the things of god ; and till our understanding of things be destroyed , we shall not see into the truth of things . fifthly , a true discovery of the lord ▪ destroys our knowledge , we would and do know things ; and no further then things do sute with our knowledge , do we take things to be truth . we make our knowledge the measure of all truth . but a true sight of god , will confound it : if once you come to see the lord ▪ then you will say , you have not the understanding of a man ; as i was forced to say . sixthly , a true sight of the lord , destroys our wisdom that makes us wise in our own eyes . we think we are wise , and we need not the wisdom of god , whenas our wisdom is foolishness . we think we carry our selves wisely : but god will destroy the wisdom of the wise . we think we are wise to do good , and all other wisdom is nothing to our own : but a true sight of god will put an end to it . seventhly , a true discovery of the lord , destroys all mans holy walkings : not that i am against holy walkings , if they be the holy walkings of christ : it destroyeth all that a man hath trusted in , and put confidence in , beside the lord ; all his natural faith and hope of being saved ; all his speakings , pride , selfishness , and the like . ii. a true sight of god doth not onely undo a man , but discovers sin to him , and makes him cry out , that he is a sinner , that he is a man of unclean lips , that he hath sinned against the lord : against thee , thee onely have i sinned , and done this evil . it makes a man abhor himself : i have heard of thee by the hearing of the ear , but now mine eye hath seen thee ; wherefore i abhor my self , and re pent in dust and ashes , job . 42. 5 , 6. iii. a true sight of god , makes a man cry out that he dwells among a sinful people : o it is a wicked people among whom i dwell and live ! it makes him cry out of their sinfulness . a soul that hath seen god , cries out of sin ▪ whereever he sees it ; and of his dwelling in the tents of sechem . it doth not onely make a soul cry out that he is a man of polluted lips , but makes him acknowledge , that the people among whom he dwells are sinful . a man that hath seen the lord , will not onely cry out that he himself hath sinned , but that those among whom he dwells have sinned . iv. a true sight of god makes a man cry out , wo is him : wo and destruction belongs to me , for i am undone ▪ i am a man of polluted lips , for i have seen the lord . friends , if once you come to see the lord , then you will cry out ▪ wo is you , wo is you , we are undone ▪ we know not what to do ; how shall we do to be saved ? then flew one of the seraphims unto me : that is ▪ one of the fiery angels , at the command of god . see psal. 103. 20. it is said , it flew : it speaks the swiftness with which it went to isaiah ; it speaks the haste that it made to him , isaiah being in an undone state . having a live coal in his hand ▪ this seraphim did not fly empty to isaiah , but it had in his hand a live coal ; it came with somewhat to enliven and comfort isaiah in this state . but what is this live coal ? and whence had the seraphim it ? this live coal is the spirit : and the seraphim , had taken it with the tongs from off the altar : which altar , in the type of it , was the altar of burnt offerings , where the fire never went out , and upon which the fat of the peace-offerings was burnt : see lev. 6. 12. the antitype of which altar is christ : so that the seraphim had it from christ . the tongs are that with which he took the coal from off the altar . and he laid it upon the prophets mouth ; or ▪ caused it to touch the prophets lips . and said , lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged . the coal touching the prophets lips , is nothing but a secret perswasion by the spirit , that his iniquity was done away . god no sooner strikes a man down dead , and undoes him , but he sends a seraphim with a live coal , to tell him good news , that his sins are pardoned , and his iniquities are done away . if it be thus , then this may serve to discover a true sight of the lord from all false sights of him . friends , if it be a true sight of the lord that you have had , then it hath undone you , taken away your strength , breath ▪ understanding ▪ knowledge , wisdom , light , life , &c. it hath robbed you of all yours , made you a meer beggar , so that you have nothing of your own to trust to ▪ feed and live upon : it hath stricken you stark down dead ; dead to every thing of your own and of the worlds , and alive to god : it hath crucified you , slain you , that you no more live ▪ but christ lives in you : it hath forced you to cry out , wo is you , wo is you ; for you are of unclean lips , and you dwell among a people of unclean lips . he that hath an ear to hear ▪ let him hear . if it be so , then do not cozen and cheat your own souls : do not say you have seen , when you have not seen him . vvhat , have you seen the lord , and are not dead , and are not undone ? vvhat have you seen the lord , and are alive ? do not lye . i beseech you , let not a deceived heart lay hold on you ; do not feed on lyes , in this respect . if you have not seen him , speak the truth , and do not decieve your own souls : if you have seen him , he hath stricken you down dead . if you say you have seen him , & are yet alive , then i know not what seeing of him is . if it be so , then this may serve to discover the goodness of god , that when he hath struck a soul down dead , and took away his life from him , undone him , forced him to cry out that he is undone , and that wo , wo is he , for he is a man of uncircumcised lips , and dwells among a people of unclean lips ; yet , that god should not suffer that man to be swallowed up in despair , but should cause to flie one of his seraphims unto him with a live coal in his hand , and to lay it upon his mouth , to put life into him , and say , lo , this hath touched thy lips , and thine iniquity is taken away ▪ and thy sin purged ; and should say ▪ o man greatly beloved , fear not ; peace be unto thee : be strong , yea , be strong ; as he did to daniel , dan. 10. 19. this is admirable . if it be so , be not afraid to be undone , to lose your life , light , breath , understanding , knowledge , wisdom , and strength . o it is sweet , sweet : do not think much , though god by the discoveries of himself to you , rob you of all you have ▪ leave you a begger . be not afraid of the discoveries of sin ; do not fear that you shall be swallowed up in despair , if god should discover your self and sin to you : so soon as ever he hath discovered sin to you , undone you , taken away your life , he will send a seraphim with a live coal in his hand , a coal that hath life in it , and will lay it upon your mouth , and say to you , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged , thou art greatly beloved ; fear not ; peace be unto thee ; be strong ; and so fetch life in thee again , keep thee from sinking in spirit , and being swallowed up in despair . and you shall no more live your own life , but for ever live the life of god ; and you shall no more understand and know things , and see things in your own understanding knowledge , and light : but in the understanding , knowledge , and light of god : you shall do nothing in and by your own strength and wisdom , nor breathe after god in your own breath : but you shall do all things in the strength and wisdom of god , breathe after himself in the breath of god . selah . if it be so , beg of god a discovery of christ upon the throne ; of a risen christ ; that it may undo you , take away your life , vvisdom ▪ strength , understanding , knowledge , light , strength . it is a sweet thing to be undone , to be stript of all a man hath , to lie naked before god ; and we to have nothing and be nothing of our own , but to have all and be all in god : it is the greatest work god can do for a soul , and it is the greatest mercy god can shew to a soul . if it be so , then o that i had a discovery of a risen christ , of christ upon the throne , saith the soul . do you know what you desire , what you ask for ? are you contented to be undone , to lose all that you have and are ? are you willing to have all burnt up in you by that fiery flame that issueth out of christs mouth ? then he will manifest himself to you , and you shall know the lord indeed and in truth , in your souls . chap. vi . some sweet discoveries of what shall be in the later days , out of zech. 14. 20 , 21. vers . 20. in that day , shall there be upon the bells of the horses , holines vnto the lord : and the pots in the lords house shall be like the bowls before the altar . 21. yea every pot in jerusalem and in judah shall be holiness unto the lord of hosts : and all those that sacrifice , shall come and take of them , and seethe therein . and in that day , there shall be no more the canaanite in the house of the lord of hosts . the words are a prophecie of what shall be in the later days , and of the time in which shall be that which is prophesied of . what shall be , are these things following . first , there shall be upon the bells of the horses , holiness unto the lord . secondly , the pots in the lords house , shall be like the bowls before the altar . thirdly , every pot in jerusalem and in judah , shall be holiness unto the lord of hosts . fourthly ▪ all they that sacrifice , shall come and take of them , and seethe therein . fifthly , in that day , there shall be no more the canaanite in the house of the lord of hosts . sixthly , the time when all these things shall come to pass ▪ will be , in that day . there are in the first verse of the words , these things to be considered : first ▪ what the bells of the horses are . secondly , what the meaning of that saying is , there shall be upon the bells of the horses ▪ holiness unto ▪ the lord . thirdly ▪ what the lords house is . fourthly , what the pots in the lords house are . fifthly ▪ what the altar is . sixthly , what the bowls before the altar are . seventhly , in what sence the pots in the lord's house shall be like the bowls before the altar . the first thing to be enquired into , is , what the bells of the horses are . they are the bridles of the horses , which govern , rule , and command the horses . bridles are such , that are put into the horses mouthes , to restrain them . the second thing to be enquired into , is , what the meaning of that saying is , there shall be upon the bells of the horses , holiness unto the lord . the prophet having spoken before , of the horses overthrow , and other cattel of the enemies , ( see v. 15. ) he addeth , to make up the measure , that all their spoils , even the very deckings of their furniture , should be consecrated to god , to make utensils for his service . the meaning is , god shall convert to his service , in his church , all such things as before were employed against him . see this interpretation further cleared , in isai. 23. 17 , 18. and it shall come to pass , after the end of ten yeers , that the lord will visit tyre , and she shall turn to her hire , and commit fornication with all the kingdoms of the world upon the face of the earth : and her merchandise and her hire shall be holiness to the lord ; it shall not be treasured , nor laid up : for her merchandise shall be for them that dwell before the lord , to eat sufficiently , and for durable cloathing . her hire shall be holiness unto the lord ; that is , shall be converted to the service of god , which was before employed against god . or , the meaning of that saying , there shall be upon the bells of the horses , holiness unto the lord , may be this : there shall be holiness seen upon mean things poor things comparatively , as a bridle is : a man shall look nowhere , but he shall see holiness written , yea , upon the most contemptible things : if a man look behinde him , or before him , or on either side of him , he shall see holiness , that is ▪ he shall see somewhat of god in every thing in the world ; shall see holiness in mount zion : though mount zion now seems to be that she is not , black , unholy , yet there shall be holiness seen there : for it shall shine forth , and all the world shall see it : see obadiah vers. 17. vpon mount zion shall be deliverance , and there shall be holiness . as there is written holiness upon the brestplate of our high-priest christ jesus : so shall there be holiness written upon us , upon mount zion ; and it shall be visible too , as it is in our head , and as it was in the high-priest under the law : see exod. 39. 30. and they made the plate of the holy crown of pure gold , and wrote upon it a writing like to the ingraving of a signet , holiness to the lord , or of the lord . and as holiness was ingraven upon the brestplate of the high-priest under the law : so it shall be upon us . consider that in joel 3. 17. so shall ye know that i am the lord your god , dwelling in zion , my holy mountain . zion is holy , but the world sees it not , and therefore the world speaks evil of zion . then shall jerusalem be holy , or holiness ; and there shall be no stranger pass thorow her any more . god looks upon jerusalem to be holy , now ; but when there shall be no stranger pass thorow her , then she shall be more holy ; then she shall be visibly holy ; holiness shall so break forth in her , that the world shall acknowledge her to be holiness to the lord . the third thing to be enquired into , is , what the lords house is . it is zion , it is jerusalem : the lords house are those in whom he dwells ; and they are his people . the fourth thing to be enquired into , is , what the pots in the lords house are . the pots in the letter , were those that were made use of under the law , and were made of brass . see exod. 38. 3. he made all the vessels of the altar , the pots , and the shovels , and the basins , and the flesh-hooks , and the fire-pans , all the vessels thereof , made he of brass ; and they were such in which they sod the holy offerings . see 2 chron. 35. 13. and they rosted the passeover with fire , according to the ordinance ; but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among the people , and afterwards they made ready for themselves and the priests , because the priests the sons of aaron were busied in offering of burnt offerings . see that in ezek. 46. 22 , 23 , 24. in the four corners of the court , there were courts of fourty cubits long , and thirty cubits broad ; these four corners were of one measure : and there was a new building round about in them , round about them four : and it was made with boylingplaces under the rows round about . then said he unto me , these are the places of them that boil , where the ministers of the house shall boyl the sacrifice of the people . so that you see the pots in the letter were those in which the sacrifices of the people were to be boiled . the pots in the mysterie , are those divine discoveries and manifestations of christ , in which the spiritual sacrifices of the saints are and shall be boyled . that they are the discoveries of christ that fit a sacrifice to be offered to god , see mal. 3. 2 , 3 , 4. but who may abide the day of his coming , and who shall stand whon he appeareth ? for he is like refiners fire , and like fullers soap ; and he shall sit as a refiner and purifier of silver ; he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness : then shall the offering of judah and jerusalem be pleasant unto the lord ▪ as in the days of old , and as in former yeers . the fifth thing to be enquired into , is , what the altar is . the altar is christ . the sixth thing to be enquired into , is , what the bowls before the altar are . the bowls , in the letter , were those in which was put the blood of the sacrifice , and of sprinkling . see 2 chron. 4. 8. exod. 29. 20. levit. 4. 6. levit. 9. 8 , 9. or , the bowls in the letter were those in which they put fine flour mingled with oil , for a meat-offering : see numb. 7. 13 , 19 , 25 , 31 , 37 , 43 , 49 , 55 , 61 , 67 , 73 , 79. the bowls in the spiritual interpretation , are the saints , in which the blood of sprinkling is . the pots in the lords house shall be like the bowls before the altar , in this respect , that is to say , for multitude ; as it was in the letter : see 2 chron. 4. 8. he made also ten tables , and placed them in the temple , five on the right side , and five on the left : and he made an hundred basins , that is , bowls of gold . now the pots were not so many . it speaks the manifold discoveries of god that shall be in the later days to his people . or , it speaks this , that is to say , the multiplicity of spiritual services that shall be offered to god in the later days . the things that are to be enquired into in the last verse of the words , are these following . first , what judah and jerusalem are . secondly , what every pot in judah and jerusalem is . thirdly , how and in what sence it shall be holiness to the lord of hosts . fourthly , what is meant by the canaanite . fifthly , when these things shall come to pass . the first thing to be spoken to , is , what judah and jerusalem are . judah was one of the twelve tribes : see revel. 7. 5. hierusalem is the saints of the most high , the lambs wife . the second thing to be spoken to , is , what every pot in judah and jerusalem is . it is the same as the pots in the lords house are : every pot , that is , every discovery of christ , that purifies every sacrifice , and makes it fit to be offered up to god . the third thing to be spoken to , is , how and in what sence every pot in judah and jerusalem shall be holiness to the lord . the meaning is , it shall be of a holy use to the lord of hosts , that is , of armies . but of what use ? to purifie and make fit sacrifices to be put up to him . or ▪ it may be taken thus : every discovery of christ shall be holy to the lord ; that is , there shall be written upon every discovery , holiness : for those are truest discoveries , that have holiness written upon them . sclah . and all they that sacrifice shall come and take of them , that is ▪ of the discoveries , and seethe therein : they shall boyl their sacrifices in the discoveries and manifestations of christ , and so make them pure sacrifices , to be offered up to god , mal. 1. 11. the fourth thing to be spoken to , is , what is meant by the canaanite . the canaanite may be meant the merchant : he seems to have a special relation to the abuse of merchandising and selling , which was used in the temple : see joh. 2 , 15. and when he had made a scourge of smallcords ▪ he drave them all out of the temple , and the sheep and the oxen and poured out the changers mony , and overthrew the tables , mat. 21. 2. or , by the canaanite may be meant the unclean , person : see isa. 35. 6. and an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pase over it . see rev. 2. 27. and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination or maketh a lye . god will so purifie his people , that there shall be no unclean thing in them ; but they shall be holy and unblameable before him . the last thing to be spoken to , is , when all these things shall come to pass ; and that is , in that day . what is meant by that day ? the day of gods coming : see zech. 14. the latter part of vers . 5. then shall these prophecies be fullfilled , when jesus christ shall appear the second time without sin , to salvation . if it be thus , then this may discover what shall be in that day ; there shall be holiness written upon every thing : we shall see somewhat of god in every thing , even in the meanest things . and those things that have been made use of against the lord , shall be turned into an holy use : they shall be holiness unto the lord . the pots in the lords house shall be like the bowls before the altar : there shall be multiplicities of discoveries of christ ; that is , abundance of discoveries of christ in the latter days : every pot in jerusalem shall be holiness unto the lord ; there shall be holiness written upon every discovery of god : they shall come and boyl their sacrifices in these discoveries of god : there shall no merchant , no unclean thing , be in zion , in jerusalem , but all shall be pure , and nothing shall hurt nor destroy in gods holy mountain . so that zion shall be a peaceable and pure estate . if it be so , this may serve to discover what zion , the lords house , is . it is not a stonewalled house , such as your meeting-places are : the lords house is his people , in whom he dwells : the the foundation of this house , is christ ; it is founded upon a sure rock , that the winds and storms of corruptions and temptations cannot shake it . the lords house is a spiritual building , built by himself , to be the habitation of himself by the spirit . if it be thus , then this may serve to inform us of those pure sacrifices that shall be offered up to god in the latter days . now , our sacrifices are full of dross and mixture of somewhat of our own ; but then , they shall be clean : that which shall make them clean , shall be those great and large discoveries of god that then will be . now , we are troubled and perplexed that we cannot offer up better sacrifices then we do , to god , that we cannot worship him as we would do , in spirit and in truth ; but then , we shall worship in the pureness of the spirit . if it be so , then this may serve to discover true discoveries of christ , from false . vvhat a many rotten pretended discoveries of christ we and others have had ! o how we have entertained falshood instead of truth , and lived upon it ! but a true discovery of christ , hath this motto written upon it , holiness to the lord . if your discoveries of god bring not along with them holiness , they are delusions of satan : if any discoveries of god come with holiness engravened upon them , receive them . if it be so , then this may serve to overthrow that doctrine that is newly sprung up ; which is , that there shall not be sacrifices offered up to god in the new jerusalem-state . that there shall be , it is cleer from what i have said : onely there shall be this difference ; more purer sacrifices shall be offered up then , then now there are : then shall the offerings of judah and jerusalem be more pure and pleasant to the land . and that the words here speak of the new jerusalem-state , it appears by the last verse : there shall be no more the canaanite in the land ; of which thing john speaks of , when he speaks of the new jerusalem-state , in rev. 21. 27. quest . but , may some say , it will be a long while before what you have said will come to pass . answ. to this i answer , it will come to pass in that day ; and how soon god may come , we know not : he may come presently , and deceive many , for ought that we know . secondly , i say this , that all the promises of christ are yea and amen in christ ; and we are not to look upon prophecies and promises as altogether at a distance , and to be fullfilled hereafter ; but ●●gh , and fulfilled in christ . chap. vii . some sweet manifestations of the neerness of christ's coming , and of those glorious things that shall follow after his coming ; out of zech. 14. the later end of vers . 5. and v. 6 , 7 , 8 , 9. vers . 5. and the lord my god shall eome , and all the saints with thee . 6. and it shall come to pass in that day that the light shall not be clear nor dark . 7. but it shall be one day , which shall be known to the lord , not day nor night : but it shall come to pass , that in the evening-time it shall be light . 8. and it shall be in that day , that living waters shall go out from jerusalem , half of them towards the former sea , and half of them toward the hinder sea : in summer and in winter shall it be . 9. and the lord shall be king over all the earth : in that day shall there be one lord , and his name one . in the first verse of this chapter , the prophet speaks of the coming of the day of the lord : behold , the day of the lord cometh , saith he : behold ; as if he saw it , and therefore called upon them to see it : and tells them , that their spoil shall be divided in the midst of them . he bids them behold and take notice of the coming of the day of god , lest it should come upon them unawares . he gives them the reason why he would have them take notice of the coming of the day of god : for i will gather all nations against jerusalem to battel , and the city shall be taken , and the houses rifled , and the women ravished . here he speaks of the ruine of jerusalem . and half of the city shall go forth into captivity . here he speaks of leading one half of the city into captivity . and the residue of the people shall not be cut off from the city . here , he would save a remnant that should possess and enjoy those glorious things prophesied of in this chapter . then shall the lord go forth , and fight against those nations : or , as it is in the margine of some bibles , in the middle , or among those nations gathered together against jerusalem ; not as an enemy , but helper . and he shall fight as when he fought in the day of battel for gideon , judg. 7. 22. god setting every mans sword against his fellow ; and as at the red-sea , causing his enemies to be drowned in the sea , and his people to go over dry-foot . and his feet shall stand in that day upon the mount of olives which is before jerusalem on the east . god would fight upon that mount against jerusalem . or , it may be taken thus : by this manner of speech the prophet sheweth gods power and care over his people , and how he will as it were by miracle save them . and the mount of olives shall cleave in the midst thereof , toward the east , and toward the west ; and there shall be a very great valley : and half of the mountain shall remove toward the north , and half of it toward the south , so that there shall be a very great valley ; insomuch that out of all the parts of the world they shall see jerusalem , which was before hid with this mountain . this is to be understood of spiritual ierusalem , the people of god . see isai. 66. 23. and it shall come to pass , that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the lord . and ye shall flee to the valley of the mountains : all you believers shall run unto the people of god , to be safe from the destruction of ierusalem . or it may be taken thus : the prophet speaketh of the hypocrites , that could not endure the presence of god , but should flee into all places where they might hide themselves among the mountains . for the valley of the mountains shall reach unto azal ; that is , to the place he separated for his people ; which the word azal signifieth . yea , ye shall flee , like as ye fled from before the earthquake in the days of vzziah king of iudah ; which fleeing was with fear and trembling . and the lord my god shall come , and all the saints with thee . because they did not credit what the prophet said to them , he turneth to god , and comforteth himself , in that he knew these things should come to pass , and saith , and the lord my god shall come , and all the saints with thee , to perform this . the prophet speaks to the lord , as his god , and can claim an interest and propriety in him ▪ as his ; as the psalmist in many places of the psalms doth : thou art my god , and i will praise thee . oh how sweet a thing it is , when a soul can claim an interest in god , and can say , thou art my god , the lord my god shall come ! the prophet cannot onely claim an interest in the lord , as his god ; but he can command god ; he shall come : he had power with god , as iacab had over the angel . friends , what an excellent thing it is , for a soul to command god , to have power with god for any thing ; to subdue sin , repel a temptation , conquer the devil ! a believer hath this priviledge and power ; he may command the lord , as his god , for things to come , things concerning his sons , or the work of gods hands ; and he will be commanded by him . see isai. 45. 11. and there was no day like that , before it , or after it , that the lord hearkened unto the voice of a man : for the lord fought for israel . see this in iosh. 10. 14. and this is the confidence that we have in him , or concerning him , that if we ask any thing according to his will , he heareth us : and if we know that he hear us , whatsoever we ask , we know that we have the petition that we desired of him , 1 joh. 5. 14 , 15. and whatsoever ye shall ask in my name , that will i do , that the father may be glorified in the son . if ye shall ask any thing in my name , i will do it , joh. 14. 13 , 14. and in that day ye shall ask me nothing : verily , verily , i say ▪ unto you , whatsoever ye shall ask the father in my name , he will give it you , joh. 16. 23. the lord my god shall come . there are three sorts of the coming of christ , in scripture . first , there was a coming of christ in flesh . great is the mystery of godliness , god manifested in the flesh , 1 tim. 3. 16. who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you , 1 pet. 1. 20. but we have not followed cunningly-devised fables , when we made known unto you the power and coming of our lord iesus christ ; but were eye-witnesses of his majestie . see this in 2 pet. 1. 16. now this coming of christ was to finish transgression , and to make an end of sin , and to make reconciliation for iniquity , and to bring in everlasting righteousness , dan. 9. 24. secondly , there is a coming of christ in spirit . see ioel 2. 28 , 29. and it shall come to pass in the last days , saith god , i will pour out of my spirit upon all flesh ; and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams . see that likewise in zech. 12. 10. and i will pour out upon the house of david , and upon the inhabitants of ierusalem , the spirit of grace and of supplication ; and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitterness for him , as one that is in bitterness for his first-born . now all this was fulfilled in part , in act. 2. 2 , 3. and is yet to be fulfilled . and the end of his coming thus , was , to convince the world of sin , of righteousness , and of judgement . see ioh. 6. 9 , 10 , 11. and to teach his disciples all things , and to bring all things to their remembrance . see ioh. 16. 26. and to testifie of christ to them , and to guide them into all truth ; and many other things . thirdly , there is a third appearance of christ , which is his appearance the second time , without sin ▪ unto salvation , unto them that wait for him , heb. 9. 28. which coming of christ , is the last coming of christ ; of which i do intend now to speak . my god shall come . i can say boldly , as well as the prophet my god shall come , ( blessed be his holy name : ) i can command him , and he will be commanded by me . and not onely my god shall come , but your god shall come . he is not onely the prophet's god that shall come ▪ but my god , our god , thy god , and your god which shall come . what , my god ? yes : see isai. 35. 3 , 4. strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , that is , of an unbelieving heart , or hastie heart , be strong fear not : behold , your god will come : your god that you seek for , and wait for , will come , and he shall come . what , to me ? yea , to a hastie heart . but he will appear to my shame . no , to your joy and comfort . see isa. 40. 10. behold , the lord god will come . behold ; as if he saw him coming . isa. 66. 11. behold , the lord will come , will indeed come . the vision is for an appointed time ; wait for it , it will come , it will surely come , it will not tarry , habb . 2. 3. sing and rejoyce , o daughters of zion : for lo , i come , and will dwell in the midst of you , zech. 2. 10. say unto the cities of jerusalem , behold , your god , isa. 40. 9. let the fields be joyful , and all that is therein : then shall all the trees of the wood rejoyce before the lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousness , and the people with his truth , psal. 96. 12 , 13. quest . but how shall he come ? answ. see that in psal. 50. 3. our lord shall come , and shall not keep silence . i have a long time , ( saith god ) holden my peace , i have been silent , i refrained my self ; now will i cry like a travelling woman , i will destroy and devour at once . the lord shall go forth like a mighty man ; he shall stir up jealousie like a man of war ; he shall cry , yearoar : he shall prevail against his enemies , isa. 42. 14. 13. a fire shall devour before him ; which is himself : see deut 4. 24. for the lord thy god is a consuming fire , even a jealous god : understand therefore ▪ this day , that the lord thy god is he which goeth over before thee : as a consuming fire he shall destroy them , and he shall bring them down before thy face ; so shalt thou drive them out , and destroy them quickly , as the lord hath said unto thee , deut. 9. 3. and it shall be very tempestuous round about him . who shall stand when he appeareth ? for he is like the refiners fire , and he shall sit as a refiner and purifier of gold , mal. 3. 2 3. consider that in isa. 35. 4. your god will come with vengeance , even god with a recompence will come and save you . this scripture holds forth the coming of christ two manner of ways . first , he will come with a vengeance against all our sins , and temptations , and divel ; and save us from them all . secondly , he will come with a recompence : he will come with a reward for all those sufferings that we have endured from sin , men , and satan : he will reward us for all our sufferings . or it may be taken thus : he will come with a recompence ; he will reward with destruction all our enemies : for the lord is our judge , the lord is our lawgiver ▪ the lord is our king ; he will save us , isa. 33. 22. and then that in isa. 41. 10. the lord will come with a strong hand ▪ or against the strong with a mighty hand ▪ or mighty power , against his enemies against our corruptions ; and his arm shall rule for him . the strength of a man is in his armes ; so gods strength is in his armes : gods armes shall rule for him : behold , his reward is with him , and his work ( or recompence ) before him . consider that in isa. 66. 15. behold , the lord will come with fire ; and with his chariots like a whirlwind ( that is , he will come swiftly and fiercely ) to render his anger with fury upon his enemies , and his rebuke with flames of fire : that is , with the scorching burnings of himself . we shall further illustrate the coming of christ by these things . first ▪ he shall come in a cloud . secondly ▪ he shall come in the clouds . thirdly ▪ he shall come with clouds ▪ fourthly , he shall come with his saints and angels . first , he shall come in a cloud . see luke 21. 27. and then shall they see the son of man coming in a cloud . what cloud ? in a cloud of darkness . as he went up in a cloud , so he shall come down in a cloud : in the same manner that he went up , in the same manner he shall come down . see act. 1. 11. which also said , ye men of galilee , why stand ye gazing up into heaven ? this same jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . for the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god : and the dead in christ shall rise first . then we which are alive and remain , shall be caught up together with them in the clouds , to meet the lord in the air ; and so shall we ever be with the lord ▪ 1 thes. 4. 16 , 17. quest . but , may some say , you hold the personal reign of christ . answ. yes : but i do not hold it as many hold it : i hold that he shall come personally , and reign ; but yet spiritually , with spiritual flesh and blood , with a glorified body ; and what that is , i know not . object . but shall not he come and reign , with that very flesh and body which he had at ierusalem ? answ. no . my reason is : for thou sowest not that body which shall be : that which shall be , is changed , metamorphosed . object . but some will say , how are the dead raised ? and with what body do they come ? answ . thou fool , that which thou sowest is not quickned , except it die ; and that which thou sowest , thou sowest not that body that shall be ▪ but bare grain , it may chance of wheat , or of some other grain ; but god gives it a body , as it hath pleased him , and to every seed his own body , 1 cor ▪ 15. 35 , 36 , 37 , 31. selah . secondly , he shall come in the clouds . see matth. 26 ▪ 64. jesus said unto them , thou hast said . nevertheless i say unto you , hereafter shall ye see the son of man sitting on the right hand of power , which is the father , and coming in the clouds of heaven . what are these clouds ? they are clouds of darkness : psal. 97. 2. clouds and darkness are round about him , and he maketh the clouds his chariot , psal. 104. 3. clouds of darkness are christ's chariot , in which he will come riding into the world , and into the spirits of his people . he shall come in this chariot two manner of ways : first , he shall come with power : he shall come with power into the world , and the spirits of his people : they shall feel his power : he will come with majestie , and as one that hath authority : he will beat down the mountains , and every thing that lies in opposition to him ; the lofty looks of men and women shall he humble , and the haughtiness of them shall he bow down : then every one that is proud , lofty , and lifted up , shall he bring lowe ; all the tall cedars of lebanon , that are high and lifted up , and all the tall oaks of bashan , and all the high hills , and the high towers , and fenced walls , and the ships of tarshish , and pleasant pictures ; and the idols shall he utterly overthrow and abolish . and they shall go into the holes of the rocks , and into the caves of the earth , for fear of the lord , and the glory of his majestie , when he ariseth to shake terribly the earth : and then shall they cast their idols of silver and gold , which they have made every one for himself to worship , to the moles , and to the bats , to go into the clefts of the rocks , and into the tops of the ragged rocks ▪ for fear of the lord , and for the glory of his majesty . secondly , he shall come in great glory ; that is , huge ▪ vast glory , that shall dazzle the eyes of all people : he shall come in such glory as shall scorch the men of the earth : he shall come in the brightness of himself , which shall astonish all flesh . thirdly , he shall come with clouds . see revel. 1. 7. behold , he cometh with clouds , and every eye shall see him , and they also which pierced him ; and the kinreds of the earth shall wail because of him . even so . amen . clouds of darkness shall usher him in into the world , and all shall see him ; and those that have pierced him , shall cry out because of him . fourthly , he shall come with his saints and angels . first , he shall come with his saints : my god shall come , and all his saints with him . and enoch also , the seventh from adam , prophesied of these , behold , the lord cometh with ten thousand of his saints , jude vers. 14. to the end he may establish your hearts unblameable in holiness before god , even our father , at the coming of our lord iesus christ with all his saints , 1 thes. 3. 13. secondly , he shall come with his angels likewise . the chariots of god are twenty thousand , even thousands of angels : the lord is among them as in sinai , in the holy place , psal. 68. 17. for the son of man shall come in the glory of his father , with his angels , matth. 16. 27. and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels . 2 thess. 1. 7. as clouds and darkness shall usher him in , so saints and angels shall be his guard to wait upon him , in his coming . i shall further hold forth the coming of christ , these manner of ways following ; and then shew you the end of his coming . first , he shall come in the glory of his father . secondly , he shall come in the glory of himself . thirdly , he shall come in the glory of his angels . first , he shall come in the glory of his father , cloathed with his fathers glory , clad with his riches , grace , and good will ; filled with his fulness . see mar. 8. 38. whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he comes in the glory of his father . secondly , he shall come in his own glory , which is god himself . father , glorifie me with thine own self , which is with the glory i had with thee before the beginning of the world , joh. 17. 5. the lord possessed me in the beginning of his way , before his works of old : i was set up from everlasting , from the beginning , or ever the earth was , prov. 8. 22 , 23. in the beginning was the word , and the word was with god , and the word was god , joh. 1. 1. he shall come with the fulness of the godhead in him , col. 2. 9. he shall come with a fulness of grace and truth , joh. 1. 14. for it pleased the father that in him all fulness should dwell , col. 1. 19. with all his fulnhss he shall come . thirdly , he shall come in the glory of his angels , cloathed with the angelical glory . but what is the glory of angels ? see heb. 1. 7. and of the angels he saith , who maketh his angels spirits , and his ministers a flame of fire . the glory of angels is that flame of fire that is in them , and wherewith they are cloathed , which is nothing but their fiery and flame-like appearances . the glory of angels is the strength of angels ▪ bless the lord , ye his angels , that excel in strength , or , are mighty in strength ▪ psal. 103. 20. the glory of angels is their holiness : see mat. 25. 31. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . the glory of angels consisteth in this likewise : they neither marry , nor give in marriage . the last thing to be enquired into , is , the ends of his coming . they are these things following . the first is this : that in the dispensation of the fulness of times , he might gather tother into one , all things in christ , both which are in heaven , and which are on earth , eph. 1. 10. and he shall send his angels , with a great sound of a trumpet or , with a trumpet and a great voice ; and they shall gather together his elect from the four windes , from one end of heaven to the other , matth. 24. 31. or , from the uttermost parts of the earth , to the uttermost part of heaven , mar. 13. 27. secondly , that he might gather his people together , unto the supper of the great god ; that is to say , to eat the flesh of kings , and the flesh of captains , and the flesh of mighty men ; and the flesh of horses , and of them that sit on them ; and the flesh of all men , both free and bond , both small and great . friends , we shall feed upon all our enemies ; we shall make a supper of them all , rev. 19. 18. and i saw an angel standing in the sun , and he cried with a loud voice , saying to all fowls that flie in the midst of heaven , come and gather your selves together to the supper of the great god , vers. 17. the third end , is to take vengeance on them that know not god , and that obey not the gospel of our lord jesus . 2 thes. 1. 7 , 8 9. and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ : who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . the fourth end of his coming , is , that he might destroy that wicked one : and then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; which is antichrist , 2 thes. 2. 8. if it be thus , that my god , thy god , our god , your god shall come , yea , will come ; be not afraid of his coming and of his fiery appearance : he comes to save you , to redeem you : he brings with him redemption and salvation : he comes to deliver you from your corruptions , from your temptations , from your bondage and affliction . why should ye fear ? therefore , lift up your heads : for your redemption draws nigh . if it be thus , that my god , thy god , your god shall come , do not doubt of his coming . say to them that are of a fearful heart , be strong , fear not ; behold , your god will come ; you need not fear but that he will . but when will he come ? he shall suddenly come , mal. 3. 1. the lerd whom ye seek , even the messenger of the covenant , whom ye delight in , shall suddenly come into his temple . behold , i come quickly ; hold that fast which thou hast , that no man take thy crown , revel. 3. 11. friends , look to your crown : god hath set a crown of pure gold , that is , of salvation , upon your heads ; take heed that satan rob you not of it : behold , i come as a thief : blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame , rev. 16. 15. behold , i come quickly : blessed is he that keepeth the sayings of the prophecies of this book , rev. 22. 7. behold , i come quickly , and my reward is with me , to give every man according to his work , vers. 12. as the light cometh out of the east , and shineth even unto the west , so shall also the coming of the son of man be ; which will be with speed , quickly , matth. 24. 27. he hath promised that he will come , and come quickly . quest . but , may some say , where is the promise of his coming ? for since the fathers and apostles fell asleep , all things continue as they were from the beginning of the creation . answ. take heed what you say . this was the saying of scoffers that walked after their own lusts ▪ see 2 pet. 3. 4. quest . but , may some say , there are a great many things to be fulfilled and accomplished before christ comes in this manner ; as . the calling of the jews , the bringing in of the gentiles , the time of restitution of all things , spoken of in acts 2. 20 , 21. and divers other things , spoken of in matth. 24. also , satan is to be cast into the bottomless pit , and to be shut up there , and to have a seal set upon him , that he should deceive the nations no more , till the thousand yeers should be fulfilled : after that , he must be loosed for a little season , rev. 20. 1 , 2 , 3. answ. to all these objections , i answer thus : it is true , there are the jews to be called , and the fulness of the gentiles to be brought in ; but when this shall be , no man knows : and , for ought that we know , it may be quickly , in a very short time , in the twinkling of an eye . and as for the restitution of all things , which is to be fulfilled before the coming of christ ; that may be as soon , for ought that we know . and as to those things spoken of in the 24 of matthew , which are to be fulfilled before the coming of christ ; i say , the most part of them are already fulfilled , and the rest are about fulfilling , and will be fulfilled in a very short time . and as to satan's being bound , and cast into the bottomless pit , and there to be shut up , and sealed , that he should deceive the nations no more till the thousand yeers be fulfilled : i say this , that satan hath been bound already , and cast into the bottomless pit , and there was shut up and sealed , that he should not deceive the nations : i say , he was , comparatively to that which he is now ; and that he is let loose again : if ever the dragon was let loose , he is let loose now ; and he is now gon out to deceive the nations which are in the four quarters of the earth , gog and magog , to gather them together to battel , the number of whom is as the sand of the sea : and they shall go upon the breadth of the earth , and compass the camp of the saints about , and the beloved city ; and fire shall come down from god out of heaven , and devour them . and after this , the devil , that deceived them , shall be cast into the lake of fire and brimstone , where the beast and the false prophet are , and shall be tormented day and night for ever and for ever . and if i be out in this , then i shall say thus , that a thousand yeers with the lord are as one day , 2 pet. 3. 8. and by the way note this , that i do not believe that it is so to be understood , that satan shall be so shut up , as that he shall not decive some . if it be so , that which any of you hath already , hold fast , until christ comes , rev. 2. 25. you that are professors in deed , and not in shew onely , hold fast your good profession ; let not satan drag you out of your profession , into earth : hold fast , and repent : if thou shalt not watch . i will come on thee as a thief , saith christ ; and thou shalt not know what hour i will come upon thee , rev. 3. 3. watch ye therefore when the master of the house cometh , lest coming suddenly , he finde you sleeping . and what i say unto you , i say unto all , watch ; mark 13. 35 , 36 , 37. watch therefore ; for ye know not at what hour your lord will come , matth. 24. 42 , 43 , 44. but know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . therefore be ye also ready : for in such an hour as ye think not , the son of man cometh . surely jesus christ is not far off , but will steal in upon us unawares , when we look not for him : therefore watch , with oil in your lamps . and to encourage you to watch , consider that place of scripture in luke 12. 37. blessed are those servants , whom the lord when he cometh shall finde watching ; verily i say unto you , that he shall gird himself , and make them to sit down to meat , and will come forth and serve them . and if he shall come in the second watch , or come in the third watch , and finde them so doing , blessed are those servants . but if that servant shall say in his heart , my lord delayeth his coming ; the lord of that servant shall come in a day when he looketh not for him , luke 12. 45. if it be thus , be patient unto the coming of our lord : be ye patient also ; for the coming of the lord draws nigh ; it is at hand , james 5. 7 , 8. it was nigh in the apostles times ; it is neerer now . for ye have need of patience , that after ye have done the will of god , ye might receive the promise . for yet a little while , and he that shall come , will come , and will not tarry , heb. 10. 36 , 37. certainly he is not far off , but will steal in upon us , when we never expect him . if it be so , wait and look for christ's coming . ye come behinde in no gift , waiting for the coming of our lord , 1 cor. 1. 7. looking for and hasting to the coming of god , wherein the heavens being on fire , shall be dissolved , and the element shall melt with fervent heat , 2 pet. 3. 12. look for him from the clouds ; expect him to come down in a cloud of darkness into your spirits : for he will break thorow your darkness , and turn it into light . wait : who knows but that he may come down in a cloud of darkness into your hrarts ? if it be so , little children , abide in him , that when he shall appear , we may not be ashamed at his coming , 1 joh. 2. 28. for as the days of noe were , so shall also the coming of the son of man be . for as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that noe entered into the ark , and knew not until the flood came , and took them all away : so shall also the coming of the son of man be , matth. 24. 37 , 38 , 39. the very god of peace ( therefore ) sanctifie you wholly : and i pray god that your whole spirit , soul and body may be preserved blameless unto the coming of our lord ▪ 1 thes. 5. 23. if it be thus , then occupie till christ come . god hath given every one of us a talent ; let us improve our talents ; and let us not say , when christ comes ( as one of those ten did ) lord , here is thy talent , which i have kept laid up in a napkin : for i feared thee , because thou art an austere man , that thou takest that up thou layest not down , and reapest that thou didst not sowe ; but let us give him his own , with overplus ; luke 19. 20 , 21. let us not be as one of those husbandmen to whom god committed his vineyard till he came ; that when god should send one of his servants , or his heir , for the fruit of his vineyard , that should beat or wound any of his servants that he sends , or kill the heir , and cast him out of the vineyard ; lest he come and destroy us , luke 20. 9 , 10 , 11 , 12 , 13 , 14 , 15. and it shall come to pass in that day , that the light shall not be clear , nor dark . there are three things in these words , to be enquired into : first , what that day is . it is the day of god's coming , of his appearance ; as appears by vers . 5. secondly ▪ what is meant by light here ▪ i may be taken either for a natural or spiritual light . thirdly , what is meant by that expression , the light shall not be clear nor dark . the meaning is , it shall be a medium betwixt both : part clear , that is , precious ; and part dark , that is , darkness ; not altogether clear , nor yet altogether dark : we cannot say that it shall be clear , nor yet can we say it shall be dark ; but it shall be betwixt both . but it shall be one day : or , the day shall be one ; that is to say , one perpetual day . the prophet's meaning is , that there shall be continual light in the church of christ under the messiah ; though sometimes more dim and dark then at other times , yet ways some light . or , one perpetual day may be taken thus ; in which there shall be no darkness at all : rev. 22. 5. and there shall be no night there ; and they need no candle , neither the light of the sun : for the lord god gives them light . and they shall raign for ever and ever . or , it may be taken for a singular day , to wit , of christ's death , when the sun was darkened at noon : amos 8. 9. and it shall come to pass in that day , saith the lord god , that i will cause the sun to go down at noon , and i will darken the earth in the clear day . which thing god did ; and so remained three hours : see matth. 27. 45. now from the sixth hour there was darkness over all the land , until the ninth hour . or it may be taken for the day of christ's coming : and the reason of it , are the words following , which shall be known to the lord . of that day and hour knows no man , no not the angels in heaven , but my father , mat. 24. 36. not day nor night : it shall not be day , neither shall it be night . what then shall it be ? it shall be somewhat of either . but it shall come to pass , that at evening-time it shall be light . when we look for nothing but darkness to approach , when dark night draws on , then light shall break forth : when we look for darkness , then behold glorious light . see isai. 60. 19 , 20. the sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee ; but the lord shall be unto thee an everlasting light , and thy god thy glory : the lord himself shall be unto us an everlasting light : thy sun shall no more go down , neither shall thy moon withdraw it self : for the lord shall be thine everlasting light , and the days of thy mourning shall be ended . see revel. 21. 23. and the city had no need of the sun , neither of the moon , to shine in it : for the glory of god did lighten it , and the lamb is the light thereof . in the evening-time , when we little expect light , this everlasting glorious light shall break forth . the prophet further goes on , to discover what shall be in that day . and it shall be in that day , that living waters shall go out from jerusalem . jerusalem here , is to be taken for the city of god , his saints . the living waters here , are waters that have life in them , which are the abundance of the spirit : see joh. 7. 38. he that believeth in me as the scripture hath said , out of his belly shall flow rivers of living water . these shall flow out of the saints : see ezek. 47. from the first verse to the seventeenth . afterward he brought me again unto the door of the house , and behold , waters issued out from under the threshold of the house eastward : for the forefront of the house stood towards the cast ; and the waters came down from under from the right side of the house , at the south side of the altar . then brought he me out of the way of the gate northward , and led me about the way without unto the utter gate , by the way that looketh eastward , and behold , there ran out waters on the right side . and when the man that had the line in his hand went forth eastward , he measured a thousand cubits , and he brought me thorow the waters : the waters were to the ancles . again he measured a thousand , and brought me thorow the waters : the waters were to the knees . again he measured a thousand , and brought me thorow the waters : the waters were to the loins . afterward he measured a thousand , and it was a river , that i could not pass over : for the waters were risen , waters to swim in . and he said anto me , son of man , hast thou seen this ? then he brought me , and caused me to return to the brink of the river . now when i had returned , behold , at the brink of the river were very many trees , on the one side , and on the other . then said he unto me , these waters issue out toward the east country , and go down into the desart , and go into the sea : which being brought forth into the sea , the waters shall be healed . and it shall come to pass , that every thing that moveth , that liveth , which moveth whithersoever the river shall come , shall live ; and there shall be a very great multitude of fish , because these waters shall come thither : for they shall be healed , and every thing shall live whither the river cometh . and it shall come to pass , that the fishers shall stand upon it , from engedi even unto eneglaim : they shall be a place to spread forth nets ; their fish shall be according to their kindes , as the fish of the great sea , exceeding many . but the miry places thereof , and the marishes thereof , shall not be healed ; they shall be given to salt . and by the river , upon the bank thereof , on this side , and on that side , shall grow all trees for meat , whose leaf shall not fade , neither shall the fruit thereof be consumed : it shall bring forth new fruit , according to his months , because their waters they issued out of the sanctuary ; and the fruit thereof shall be for meat , and the leaf thereof for medicine . so that you see what these waters are ; they are such as are not passable , healing waters , waters of life . see joel 3. 18. and it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk and all the rivers of judah shall flow with waters ; and a fountain shall come forth of the house of the lord , and shall water the valley of shittim . the mountains , here , are the saints : for they are so called in scripture . the new wine which they shall drop down , is new discoveries of the spirit . the hills are the saints likewise , caught up into high enjoyments of god . their flowing with milk , is nothing but the spirit breaking forth in an abundant manner in them , in another consideration . the meaning of that saying , a fountain shall come forth of the house of the lord , is this : there shall be such a fountain of living waters , that is , of the spirit , flow forth from the saints , as shall not be dry . see revel. 22. 1. and he shewed me a pure river of water of life , clear as crystal , proceeding out of the throne of god , and the lamb . which speaks the same thing ; onely it holds forth the pureness of those waters . in the midst of the streets of it , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , and yeelded her fruit every month ; and the leaves of the tree were for the healing of the nations . half of these waters shall go towards the former or eastern sea , and half of them toward the later sea , or hinder sea . the eastern sea , here in the letter , is the lake of sodom ; and the hinder sea is the mediterranean sea . but take it in the mystery , and the meaning is this : by the former sea are meant those that are forwardest in the ways of christ : by the hinder sea , those that are hindermost in the ways of christ . or , the former sea , and hinder sea , may be taken for the gentiles : the abundance of the sea shall be converted to thee : see isai. 60. 5. it speaks this clearly , a general and large pouring forth of the spirit . in summer and in winter shall it be . when it is summer , and when it is wintet with a soul , these waters shall never be dried up ; no , not in the hottest time of summer , as your natural summer-streams are . and the lord shall be king over all the earth . he shall alone be acknowledged and worshipped , he shall alone reign and rule ; none but the lord . in that day shall there be one lord , and his name one . that day is to be understood of the day of god's coming , and of the appearance of christ . there shall be one lord . now there are many lords , but then shall there be onely the true god acknowledged . there shall be one lord , or , the lord shall be one . now he is twain ; then he shall be one . and his name shall be one . now twain , then one . o what a glorious state will that be , when there shall be but one lord and one name worshipped ! then shall be no other name professed , but onely the name of the lord . though all people now profess another god , and walk in the name of his god ( micah 4. 5. ) yet they shall then walk in the name of the true god alone . question . what is it to walk in the name of the lord ? answer . it is to walk in the power , majesty , wisdom , knowledge , light , and life of god . if it be thus , that the light shall not be clear nor dark , neither day nor night , in the day and coming of christ ; then think it not strange , if it fall out so , as surely it will . but in the evening it will be light . when the night begins to approach , and gross darkness to follow , then light will break forth , even the everlasting light of god himself . a strange thing is , friends , when a man is in spiritual blindness , betwixt darkness and light : sometimes he thinks he sees , and sometimes he thinks he sees not ; he cannot tell . in the evening it shall be light ; when a soul least looks for it . who would look for light to break forth in the evening ! but it is true that it shall ; therefore , wait for it . if it be so , that living waters shall flow forth from jerusalem , half of them toward the former sea , and half of them toward the hinder sea ; then this may serve to discover the abundance of the spirit that shall be poured forth in the later days ; a fountain of living waters shall flow forth from jerusalem , to water the world with ; the mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of judah shall flow with waters . the church of christ shall be so filled with the spirit , as it shall be in them as a fountain ; and it shall come flowing sorth from them , towards the former sea , and later sea . this shall be in summer and in winter ; it shall be always , it shall constantly flow forth from them towards the world . if it be so , you that want the spirit , wait for it : if you believe , out of your belly shall flow rivers of waters ; a fountain of living waters shall flow forth from you , to water the dry and parched ground . if it be thus , this may soon discover who shall reign in that day , the lord alone shall reign ; he shall be king then over all the earth ; then our lord will be exalted . now men reign , and are exalted ; but he will throw them down , and exalt himself . and his name shall be one . his name is not one now ; there are other names besides his , worshipped : but god will throw them down , and his alone shall be lifted up . the postscript . there are three things which moved me to write this postscript : the first was , to declare and make known , that that which i have written against the priests , was intended onely against those that are base and vile , and such as take tythes , and are proud , ignorant , idle , blinde priests , such as are for gain ; that feed themselves , and not the flock ; that go , before they are sent ; that teach for hire , and the like . the second thing was , to take off those things that have been laid to my charge by some , concerning my first book ; which are these : first , they affirm that i say in my book , that i take heaven to be the light and glory of god ; which is true : and that satan in heaven , is satan in the very light and glory of god ; which i deny : for it is an impossible thing , and cannot be . though this i cannot but subscribe to , that is to say , that he will administer to souls in that state , and teach souls to make false applications and misapprehensions of things . and besides , if they would look diligently into my book , and search narrowly how things are spoken there , they would finde that i speak a quite contrary thing : for i say , that satan in heaven , is satan in glory ; and satan in glory , is satan in an angel of light . as in these words , and there appeared another wonder in heaven ; the meaning is not , that there appeared really a great red dragon in the light and glory of god ; but the meaning is , john being taken up by the spirit into heaven , that is , into the light and glory of god , he saw the appearance of the great red dragon there ; but not really the dragon , in the very light and glory of god . the second thing that they lay to my charge , is , the title of my last book , which is , a wonder , and no wonder : they admire how i can make that which is a wonder , to be no wonder . this is a poor thing to give an answer to : but i will satissie them so far , as to tell them , i make a wonder , no wonder , thus : it is a wonder to those that are not acquainted with what satan in heaven is ; for they stand and admire at the thing : but it is not a wonder to those that know what satan in heaven is ; they do not admire , neither do they at all wonder at it , because they know it , and are well acquainted with it . and the reason wherefore john called it a wonder , was , because he knew not what satan in heaven was , he was not acquainted with satan in an angel of light . consider that place in 2 cor. 11. 14 ▪ and no marvel : for satan himself is changed into an angel of light . the rest of the things they lay to my charge , are words in my book which are falsly printed ; for which the printer indeed is to be blamed , not i. the third thing that moved me to write this postscript , was , to answer a poor weak saying of one whom i forbear to name , which was this : there are many that take upon them to write now a days , but i know no warrant for any of them to write , seeing there are so many learned , able , and godly men , that do write ; unless they could write some new truth , that was never heard of before . to the first , i ask you this : is all truth in learned godly men ? have none but they a warrant to write ? may not a childe of god , that hath no learning at all , be endued with the spirit , and power from on high , and so be made as fit as they to preach and write ? is not the same spirit in one , as in the other ? certainly you have lost your senses ; you seem to hold that which many ignorant priests do ; that is to say , that none are so able to deliver and write truth , as themselves are . i am sure that godly learned men will not assume this to themselves , but will esteem others above themselves . there is that revealed , many times , to a poor , ignorant , weak christian , that learned christians are ignorant of : and i have seen that written by a babe , the like whereof i never saw come from learned professors , though they were godly . i speak not this to discourage them , or to set light by them ; but to take off partiality : and my end in answering the foresaid saying , was ( god knows ) that those that heard it , might not be led aside by it , but that they might see the vanity of it , and that it proceeded either from ignorance or envie to the second , i say , there is no truth new , that is to be written ; but that which is written , and shall be written , is the old truth . it is true , in one sence , old truth may be new ; as in that sence , i write to you a new commandment : it was new to them , because they had not practised it before ; but yet it was the old commandment , which was , that they should love one another . now he that writes , must write old truth , that was heretofore , or else he must write a lye : there is nothing new under the sun . there are many hidden old truths which you and others know not , though ye and others think ye know them ; and therefore they may write them , and declare them , if they be called to it of god . and those that think themselves to know most , know least , yea , are very fools : nay , a man may write those things that you and others haply know to be truth : for though you and others know them to be truth , yet haply others do not ; so that he writes the things he hath seen , felt , and handled : but for any to write the things of another ( as he may ) which he hath not seen nor felt , this is not lawful . finis . christ's tears for jerusalems unbelief and ruine now humbly recommended to england's consideration in this her day of tryal and danger. by [faded print] reverend and learned divine mr. theophilus gale. gale, theophilus, 1628-1678. 1679 approx. 473 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41628 wing g135 estc r218690 99830261 99830261 34711 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41628) transcribed from: (early english books online ; image set 34711) images scanned from microfilm: (early english books, 1641-1700 ; 2071:10) christ's tears for jerusalems unbelief and ruine now humbly recommended to england's consideration in this her day of tryal and danger. by [faded print] reverend and learned divine mr. theophilus gale. gale, theophilus, 1628-1678. [16], 254 p. printed for m. widdowes at the green dragon in st. pauls church-yard, london : 1679. includes six preliminary contents pages and errata page. print faded on title page; partly illegible. reproduction of the original in the congregational library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -early works to 1800. christian literature -early works to 1800. 2006-01 tcp assigned for keying and markup 2006-02 apex covantage keyed and coded from proquest page images 2007-02 ali jakobson sampled and proofread 2007-02 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion christ's tears for jerusalems unbelief and ruine . now humbly recommended to england's consideration in this her day of tryal and danger . by 〈◊〉 reverend and learned divine mr. theophilus gale . london , printed for m. widdowes at the green dragon in st. pauls church-yard . 1679. preface . it is the supreme wisdome , interest , and perfection of man , who is an intelligent being , to understand , & adhere unto his last end , and whatever means conduce thereto : this is stiled , luke 19. 42. to know the things that belong unto our peace . and the supreme end of our great lord , in espousing human nature , was , to acquaint sinners with the things that belong to their peace , and bring them into an immediate capacitie for the fruition of them . is it not then the highest piece of folie , and madnesse , for rational creatures , to shut their eyes , and hearts against that , which is their supreme happinesse ? is there so much beautie in the deformitie of sin ? so much pleasure in the chains and fetters of satan ? so much libertie in the vassalage , and bondage of lusts ? so much content in the embraces of an heart-distracting world ? so much peace and ease in the stings , and troubles of a tormented conscience ? so much life in the death of sin , and hel torments , as to make a rational soul amorous of , and in love with them ? if not , how comes it to passe , that men mind not more the things that belong unto their peace ? was it ever known that any , but mad men , would take delight to see their own heart-bloud gush out ? would any but blind fools spurne at food , the most delicious , satisfying food , when offered to their famished souls ? may we not count such bewitched sots , who plot , and contrive , by al means possible , to ruine themselves ? and yet , lo ! is not this the case of al such , who wil not know , and embrace the things that belong unto their peace , when offered to them ? alas ! what a world of such mad , and blind fools are there ? yea , how many great professors , yea how many churches , fal under this black brand of folie and madnesse ? was not this jerusalem's sin and folie , for which she has paid so dear , for 1600 years ? and has jerusalem been alone in this sin ? has not england also dranke very deep of this venimous , intoxicating cup ? and what may we expect but jerusalem's prodigious ruines , unlesse we al make haste , to know and embrace the things that belong unto our peace , before they are hid from our eyes ? the designe therefore of this ensuing discourse , is to awaken , and provoke secure unbelievers , and slumbering professors , deeply to consider , and chearfully to embrace evangelic offers of life , and grace , before it be too late . and our first book is wholly spent in the explication of our lords doleful lamentation , luke 19 , 41. over jerusalems sins and ruines . wherein we have endeavored to explicate , what were jerusalem's church-wasting sins , and ruines , which our lord here laments ; in order to a conviction of , and lamentation over our own sins , and approching ruines , if not prevented by a timous repentance , and closing with the things of our peace . and because jerusalem's main sin was infidelitie , this therefore is the chief subject of what follows book 2. wherein we have endeavored to explicate the black and prodigious nature of vnbelief , in the several parts thereof ; and that in opposition to faith , whereof it is a privation . wherein we have also opened the nature , and main essential ingredients of faith : which indeed comprehends the chief vitals of christianitie ; and therefore requires our most diligent attention , and curious inquisition . the next great and commun head to be explicated is the causes of infidelitie : which wil open to us , what a great mysterie of iniquitie lies at the root of unbelief . hence we are to procede to its aggravations , which wil discover to us the monstrous magnitude of this sin . and thence follows the severe punishment , and vengeance , which the righteous god inflicteth for this sin of infidelitie . these things wil , if providence favor , and assist our desires , be the subject of several discourses . only , that i might not at present wholly frustrate the readers expectations , i have in the corollaries , and uses of the second book given some hints and intimations of the chief particulars , which i intend to discourse of under the following heads . as for the forme of the discourse , i thinke i may with sinceritie say , i have endeavored to suit it to my mater . i would hate sinful affectation of words , or things , merely to please itching curious spirits , as much as hel. yet if any words occur that may give lustre and efficace to the truths discoursed of , i cannot thinke myself obliged to reject them , because not so vulgar , as other words lesse proper are . only , if thou meet with any word beyond thy capacitie to apprehend , remember that the following word usually explains the same . a table of contents . book i. christ's lamentation over jerusalem . chap. i. an explication of luke 19. 41. pag. 1 the contexture of the words , pag. 2. and when he was come near , 3. he beheld the citie , 4 , 5. and wept over it . 6 , 7 , 8. chap. 2. the most solemne profession without sinceritie wil not satisfie christ , 9 — 13. chap. 3. previous , and general observations , 13. chap. 4. church-sins bring church-ruines , 17. evil of doing brings the evil of suffering , 18. sin in itself the worst evil . 19. chap. 5. a numeration of jerusalem 's sins , 22. 1. vnbelief a church-ruinating sin , ibid. 2. carnal presumtion , 24. 3. spiritual pride , 27. 4. carnal securitie , 29-31 . 5. carnal confidence , 32. 6. earthly-mindednes , pag. 33. 7. vnfruitfulnesse , 34. 8. persecution of the prophets , 35. 9. want of reformation , 36. 10. impenitence , 37. 11. apostasie , 38. chap. 6. divine wrath the effective cause of jerusalem 's ruines . 40. the effects of divine wrath on jerusalem , 43. 1. temporal jugements , ibid. 2. spiritual jugements , 45 , 46. chap. 7. 1. the qualities of christs tears , 47. ( 1. ) they are divine , ibid. ( 2. ) rational . ( 3. ) free. ( 4. ) sincere , 48 , 49. ( 5. ) spiritual . ( 6. ) generous . ( 7. ) humble , 49-51 . ( 8. ) pathetic . ( 9. ) sympathetic , 52 , 53. ( 10. ) seasonable . ( 11. ) public , 54. 2. the efficaces of christ's tears , 55. ( 1. ) prophetic . ( 2. ) instructive . ( 3. ) exhortative . ib. ( 4. ) threatning . ( 5. ) intercessorie , 56. ( 6. ) influential . ( 7. ) exemplary , 57 , 58. chap. 8. the motives of christs tears , 59. ( 1. ) as a father . ( 2. ) as an husband , ibid. 60. ( 3. ) as her lord. ( 4. ) as a minister , 61 , 62. ( 5. ) christs natural relation to jerusalem , 64. chap. 9. doctrinal corollaries , ibid. 1. christs affections relative , ibid. 2. christs affections most pure , 65. 3. christs real wil to save sinners , ibid. 4. the aggravations of such as refuse christ , 67 5. mans ruine from himself , 68. use 1. advice to studie englands sins , 69. use 2. mourne over englands sins and miseries , 71. use 3. caution against church-sins , pag. 74. book ii. wherein the nature of infidelitie consists ? chap. 1. the explication of luke 19. 42. 76. chap. 2. eighteen general observations drawn from luke 19. 42. 86-98 . chap. 3. what the things of our peace are , which men disbelieve , 99. 1. vnbelief as to the scriptures in general , 100. 2. vnbelief as to the gospel , 104. 1. as to maters of grace , 105. ( 1. ) the realitie of evangelic offers , 106. ( 2. ) the freedome of the covenant , 107. ( 3. ) the vniversalitie of its offers . 108. ( 4. ) the riches of grace in the covenant , 109. ( 5. ) the immutabilitie of the covenant , 111. 2. vnbelief as to maters of providence , 112-115 . 3. vnbelief as to future glorie , ibid. the formal object of vnbelief , 117. chap. 4. vnbelief as opposed to the assent of faith , 119. 1. rejection of divine truths , 120. 2. non-attention to sacred notions , ibid. 3. implicite assent is vnbelief , 121. 4. when assent is not supernatural , 123. 5. when assent is only superficial , 125. 6. when assent is not real , 126. 7. when assent is not spiritual , 128. 8. a general confused assent , 129. 9. a suspense douting assent , 130-133 . 10. an inevident , obscure assent , 133. 11. a legal assent , 134. 12. a forced assent , 135. 13. a fluctuating assent , 138. 14. an undervaluing assent . 140. 15. a barren assent . 141. chap. 5. the real objects of infidelitie , 142. infidelitie strikes at ( 1. ) god himself , 143. ( 2. ) his divine attributes , soveraintie , &c. 144. ( 3. ) divine providences . ( 4. ) ordinances , ib. vnbelief rejects christ , 145. vnbelief rejects heaven , 146. the acts of vnbelief . 1. rejection of christ , 147. ( 1. ) by open opposition of him , 148. ( 2. ) by dislikes of him , 149. ( 3. ) by heart-cavils against him , 150. ( 4. ) by not approving the reports of christ , 151. ( 5. ) by delays , as to a closure with him , 153. chap. 6. the wils defective reception of christ . 156. 1. as to the object 1. in receiving a false christ , 158. ( 1. ) a compound christ , ibid. ( 2. ) a divided christ , 160. 2. the true christ under false respects , 163. ( 1. ) in regard of motives , ibid. ( 2. ) in regard of christs grandeur , 164. ( 3. ) when christ is not received as offered , 165. 2. the defects of the subject . ( 1. ) when the wil is rotten , 166. ( 2. ) when the wil is languid and faint , 167. ( 3. ) when the wil is only terrified , 169. ch. 7. 3. vnbelief as opposed to adherence , 174. 4. diffidence and distrust , pag. 178. 5. dissatisfaction of heart , 182. 6. the disobedience of vnbelief , 185. 7. non-application of christs grace , 189. 8. putting far off christs coming , 190. chap. 8. doctrinal corollaries . cor. 1. almost-believers may procede very far , and yet remain infidels , 195. ( 1. ) how far as to assent , 196. ( 2. ) how far as to consent , 197. cor. 2. there is a boundlesse difference betwixt saving faith , and commun : as to 199. ( 1. ) knowlege , 200. ( 2. ) self-denial , 201. ( 3. ) a legal and evangelic spirit , 202. ( 4. ) the bent of the wil towards christ , 204. ( 5. ) purifying the heart from sin , 206. ( 6. ) transformation of the heart into the image of christ , 207. ( 7. ) the use of means , 208. ( 8. ) the foundation , 209. ( 9. ) the end and rule , ibid. ( 10. ) gods faithfulnesse , ibid. cor. 3. no middle 'twixt faith & vnbelief , ib. cor. 4. saving faith most rare , but commun faith most cheap . 211. cor. 5. believers have much unbeief , 214. cor. 6. unbelief is the greatest sin , 217. cor. 7. this justifies god in his greatest severitie against unbelievers , 221. chap. 9. practic vses . vse , 1. studie the mysterie of infidelitie , 224. studie the causes of infidelitie , 227. ( 1. ) spiritual darknesse . ( 2. ) carnal reason , 228. ( 3. ) carnal securitie . ( 4. ) self-love , ibid. ( 5. ) spiritual pride . ( 6. ) short-spiritednesse , 229. ( 7. ) beloved lusts , ibid. use , 2. of lamentation and humiliation for the prevalence of infidelitie , 230. motives to humble our selves for vnbelief , 232. use , 3. of examination , whether our faith be saving , or only commun ; also how far we fal under infidelitie , 233. heart-examens by way of soliloquie , 236. use 4. of exhortation to deal with infidelite , as our worst enemie , 238. use 5. pursue after faith , as the most excellent and useful grace , 245. the excellent effects of faith , 246. the opposite qualities of faith and vnbelief . 249 scriptures explicated . chap. ver. page . genesis . 4. 7. 19. deuteronomie . 10. 20. 174. 32. 34 , 45. 38. 2 samuel . 23. 5. 111. 2 chronicles . 28. 22. 37. job . 1. 20. 185. psalmes . 37. 1 , 7. 187. 37. 5. 179. 63. 8. 175. 78. 34. 171. 78. 37. 178. 119. 11. 139. 119. 16. 138. esaias . 2. 10. 32. 30. 13. 22. 42. ●● 30. jeremie . 3. 10. 169. 7. 4. 25. 8. 14 , 15. 32. 31. 32. 61. lamentations . 1. 9. 30. 1. 15. 41. 2. 1. 42. 2. 14. 26. 4. 16. 42. hosea . 4. 16. 161. 11. 7. 178. matthew . 6. 30 , 31 , 32. 113. 11. 6. 149. 19. 20 , 21 , 22. 159. luke . 7. 29 , 30. 152. 11. 41. 182. 12. 22-29 . 114. 12. 29. 132 , 14. 26 , 33. 185. luke . 19. 6. 171. 19. 41. 3 , &c. 19. 42. 76 , &c. 19. 44. 44. 20. 5. 151. 24. 45. 124. john. 1. 11. 61 , 161. 3. 36. 286. 5. 38. 139. 5. 39. 129. 7. 28. 141. 10. 24. 132. 12. 12 , 13. 10. acts. 2. 41. 135. 17. 11. 137. romans . 2. 17-20 . 126. 4. 19 , 20 , 21. 131. 5. 20. 110. 10. 15 , 16. 106. 1 corinthians . 2. 14. 128. galatians . 4. 9 , 21. 184. ephesians . 1. 13 , 14. 191. philippians . 3. 3. 183. 1 thessalonians . 2. 13. 117. hebrews . 3. 12 , 14. 175 , 176. 4. 2. 135. 11. 1. 116. 12. 38 , 39. 177. james . 2. 26. 142. 2 peter 1. 9. 139. errata . page 11. l. 5. read pretensions . p. 12. running title , r. without . p. 23. l. 2. for ying r. lying . p. 37. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 62. l. 1. after his own , put a colon. p. 78. l. 7. r. particle p. 85. l. 21. for thenc r. thence . p. 111. l. 21. r. whereon . p. 144. l. 18. after under adde the. p. 178. l. 18. for me r. him . p. 179. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 191. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 192. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 193. l. 1. for has leaning , read hastening . book i. a general account of christ's lamentation over jerusalem . luke 19. 41. and when he was come near he beheld the citie , and wept over it . chap. i. an explication of the text , luke 19. 41. as israels temporal benedictions were symbolic images , or types of spiritual blessings , promissed to the believing seed of abraham ; so her temporal jugements , were also symbols , or typic shadows , of spirtual jugements , threatned to , and inflicted on evangelic unbelievers . and to confirme this , 't is worth our observation , that most , if not al of those expressions in scripture , whereby a the place of eternal punishment is represented , relate , and allude to some places , or stories , remarquable for gods exemplary vengeance , executed on sinners , under the old testament . yea , the last destruction of jerusalem by titus , here foretold , and lamented by our lord , is , by a b learned author stiled a map of hel. the 〈…〉 our ensuing discourse , touching the nature , aggravations , and punishment of vnbelief . and i no way dout , but that it wil appear , in the sequel , to be a truth , beyond al question , that our blessed lord , in this his sad lamentation over unbelieving jerusalem , had no smal regard to evangelic unbelievers , who should despise the things that belong unto their peace , in these last days . for it is a golden rule , given us , by a great c master of wisdome , that the word of god has various complements , or fulfillings , in successive periods , and ages of the church . and that this text in particular , may not be confined to the judaic church ; but also justly be applied to evangelic unbelievers in al ages ; and particularly in this , wil appear by what follows , in the parallel , or proportion between one and t'other . as for the contexture , or coherence of our text , with the precedent discourse , it deserves a particular remarque , as it lies couched in the first particle , and ; as also in that following expression , when he was come near : which evidently connecteth this historie with what precedes . our evangelist had hitherto declared with what joyous acclamations , and congratulations , the vulgar jews welcomed their promissed messias ; how chearfully they recognised him as their soverain lord , and king ; what loud hosanna's , and psalmes of praise they sang unto him : he now procedes to expound , with what a triste and pensive minde ; with what a bleeding and melted heart ; with what a mournful and weeping countenance christ received them . they rejoice in their new-found messias , and king ; but he weeps over them : they seem to instal him , and lift him on his throne ; but he with tears laments their final vnbelief , contumacie , and ruine not far off . this seems to be the natural connexion of the words , as it wil further appear by what follows . as for the explication of the words , we shal be as brief as our mater wil permit . that first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , is usually taken copulatively , as it connects the following discourse with what precedes : and so it describes to us a considerable circumstance , of this historie , namely the time of christ's lamentation over jerusalem ; which was immediately after their solemne acclamations of joy , and hosanna's to him , as their messias . hence it follows , when he was come near . this gives us another great circumstance of christs lamentation ; and that is the place ; which was the mount of olives ; from whence christ , being now in his descent , had a direct , and ful prospect of jerusalem offered to his eye ; which , amidst al the peoples joyous salutations , so far pierced , and affected his heart , as it brake forth into this doleful lamentation . it is natural to the spirit of a man to break forth into a passion of grief , at the approche , and view of any grievous and displeasing object . and that which makes this place the more remarquable is , that here it was that david , the type of christ , bewailed the rebellion of his son absolon ; as 2 sam. 15. 30. and david went up by the ascent of mount olivet , and wept as he went up , &c. david , at every ascent , poured out a quantitie of tears , in lamenting the contumacie of his natural son absolon ; so christ , the celestial david , at every descent , sends forth many tears , in bewailing the contumacie of his federal sons , of jerusalem . and that which yet further aggravates this circumstance of place is , that ( which christ foresaw ) on this very mount of olives , where christ now laments the sin and ruines of jerusalem , the romans in their first siege against this citie , began to pitch their tents , as josephus , in his 6 book of the jewish war , chap. 9. observes . so that wel might our blessed lord make this place the seat of his lamentation , which he foresaw would be the first seat of their national ruine . but it follows : he beheld ] the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wants not its peculiar emphase , in that it denotes a certain person , viz. christ ; which gives us another notable circumstance , much conducing to the explication of the whole . o! what a great , illustrious he is here ? what wonders of wonders lie wrapt up in this he ? what tongue , or thought , of men , or angels , can expresse , or conceive , the infinite dimensions of this little pronoun ? who can declare his generation ? is not this he , he that first gave being , and welbeing to jerusalem , as to althings else ? did not this he , bring her out of egypt , that house of bondage ? was not this noble he her protector , and conductor in the wildernesse ? was not this soverain he , her king and lawgiver in canaan ? did not this infinite eternal he , descend down into the womb of a virgin , and espouse human nature , thereby to put himself into an apt capacitie , to be jerusalem's savior ? who was this celebrious he , but the messias , a borne jew , who had judaic bloud running in his veins , a judaic heart to pitie , judaic eyes to weep over , a judaic tongue to plead with , importune , and beseech impenitent unbelieving jerusalem , to accept of the things that did belong unto her peace ? this was that heroic , generous , and illustrious he , who here beheld , not only with the eyes of his bodie , but also with the eye of his omniscient divinitie , the present impenitent , contumacious , unbelieving ; and the future miserable , ruinous and desolate state of jerusalem : for so it follows . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the citie ] with an emphase ; for the article here points out a certain citie , and that with a remarque , and accent . the citie , which was his first bride ; but now an adultresse ; who plotted , how she might embrew her hands in her husbands bloud : the citie , wherein the oracles of god , and gracious tokens of his presence were first loged , rom. 3. 1. the citie , which did once oblige herself , by a firme covenant , or oath of allegeance and supremacie , to submit to him , as her crowned king , and lawgiver ; but now turnes her back upon him , and cries up no king but cesar ; who ere long would be her ruine . the citie which was sometimes the beautie of holinesse , and seat of divine worship ; but now is become the sinke of al vices , and satans throne , or synagogue . lastly the citie , to which he had in person preached the joyful sound , and glad tidings of salvation ; to which he had offered the first handsel of evangelic love , and free grace ; which he had been so long wooing , and courting to be happy in the embracement of himself , and al other things , that did belong unto her peace : but she would not . and what follows ? and wept . ] what ? the lord of glorie weep ! he that was god blessed for evermore drop tears ! how comes this to passe ? what a strange accident is here ? whence spring these divine tears ? surely it must be some prodigigious cause , that draws this holy water , from those sacred eyes of god-man . e some of the ancients , otherwise orthodoxe , were so far struck with the sense of this prodigie , as that they thought it incredible , that the son of god should weep : and therefore , not understanding the sense , force , and efficace of these divine tears , they left out this word , wept . but that christ , god-man , was capable of weeping , is evident by the like passion elsewhere ; as at his friend lazarus's grave , john 11. 35. and on the crosse , or in the garden , as hebr. 5. 7. but yet the raritie of this , or any other passionate emotion in christ , argues some stupendous , and strange ground , or occasion thereof . certainly nothing ordinary came from christ : his commun words , and actions were not ordinary : much lesse may we conceive his tears , which so rarely dropt from him , to be of an ordinary tincture , and origine . no , they were the tears of god , and therefore must have much of divinitie in them , both as to their rise , mater , end , occasion , &c. they were wise , judicious tears , not foolish , as ours usually are : they were spontaneous and free , not forced , and strained , as ours oft are : they were not sullen and pettish tears , as ours ; but meek , the tears of the lamb of god : they were not selfish and private tears ; but generous , and public , for national sin , and miserie . these tears were spiritual , not carnal ; regular not inordinate : they had not so much of passion , as of compassion , and commiseration in them : our tender-hearted lord seems to forget his own passion , which was near , whiles his bowels rolled with compassions , towards an impenitent ingrateful citie . they are the tears , of an affectionate physician , bleeding over the wounds of his self-murdering patient ; of a gracious , generous prince , bewailing the wilful rebellion of his dying subjects . in short , these tears are very amorous , precious , and efficacious ; inviting weary and heavy-laden sinners to accept of rest ; forewarning the obstinate and impenitent of their danger ; instructing the ignorant and weak in their dutie , of believing on him ; encouraging the scrupulous and douting soul , to come unto him , and finally , interceding for such as belonged to the election of grace , though at present enemies to him . such were the noble qualities , and divine efficaces of these sacred tears , as it wil appear by what follows . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over it ] or , for it ; or by reason of it ; which connotes , or hints to us the aggravation , or weight of the impulsive cause ; what it was that excited , or drew forth this sacred passion ; namely jerusalems present sin , and coming miserie . as for her sin it lay chiefly in this : our blessed lord being ordained and commissionated , by god the father , to gather in the lost sheep , of the house of israel , nothing was more deeply fixed in his heart , than the execution of this his commission and office : now drawing near to jerusalem , and having a view of it in his eye , it could not but melt , and break his heart , to consider , that she , who was the sacred seat of the covenant ; wherein the divine majestie had so long resided , with many significant symbols and tokens of his presence ; i say , that she should reject her lord , and husband , after so many importunate wooings , invitations , and offers made of the things that did belong unto her peace . as for her approching miserie , that also was mater of sad lamentation ; and that in many regards . 1. that henceforward al the great things of her peace should be , as a sealed book , hid from her eyes . 2. that she , who was the beautie and glorie of al nations , should , within a few years , lie buried in her own ruines . 3. that ( which is the worst of al ) al her plagues and jugements , were sealed and subscribed by divine wrath , and vengeance . oh! this was sad indeed , that al her woes , must stand sealed with the mediators black curse . no wonder then , that her crowned king , and mediator , who was a borne jew , and minister of the covenant , doth here , by virtue of his place and office ; and also by reason of his near alliance to jerusalem , deplore and lament over her sinful forlorne state . thus much for the explication of the lamentation it self . before we procede to the mater of christs lamentation , mentioned in the following words , we shal make some brief reflexions on , observations from , and useful improvements of the words explicated . chap. ii. the most solemne profession without sinceritie wil not satisfie christ . from the contexture of this v. 41. with the precedent discourse , by comparing christ's posture towards them , with their posture towards him , we may observe , that the most solemne profession of honor and subjection unto christ , wil not satisfie him , without real affection , and performance . these awakened , convinced jews welcome christ with the highest profession of joy , and the most solemne rites , due to him as their messias , v. 37 , 38. where it is said , the whole multitude of the disciples , began to rejoice , and praise god with a loud voice for al the mightie works that they had seen ; saying , blessed be the king that cometh in the name of the lord , peace in heaven , and glorie in the highest . if we compare this acclamation , with the same mentioned john 12. 12 , 13. we shal find many considerable circumstances , which confirme our observation . for ( 1 ) it is said , john 12. 12 , 13. that the multitude of disciples , which sung hosannas to christ , came from jerusalem to meet him : which argues , they were but a mixt multitude , who being struck with a sense of his mightie workes , could not but recognise him , as their crowned king and savior : albeit many of them , as 't is most likely , within a few days crie , with as loud a voice , crucifie , crucisie him . ( 2 ) it s said , john 12. 13. that these awakened jews , took branches of palme-trees in their hands , f which was a symbol of their joy , as luke 19. 37. oh! how much were they overjoyed to see their long waited for messias ? thence it follows , ( 3 ) and they cried hosanna , ( i. e. save now , as psal . 118. 25. ) blessed is the king that cometh in the name of the lord. this last clause is taken from ps . 118. 26. and is apparently a solemne rite or ceremonie used for the inaugurating of their promissed messias , thus we see what solemne acclamations of joy , titles of honor , and profession of subjection they give to christ as their messias . but doth al this satisfie christ ? doth he fully acquiesce , in these visible apparances of their professed obedience to him ? no surely ; notwithstanding al their seeming joy in him , yet he weeps over the most of them , with the rest of their brethren , as those in whom he fulwel saw ( by the omniscient eye of his divinitie ) there was not any one dram of saving faith or love towards him . hence it is apparent , that pretentons of honor , love , and friendship to christ satisfie not him , without real intentions of the same : verbal profession , and superficial transient affection signifie nothing in christs account , without a deliberate , resolute , complete , ponderous , deep , and inviolable bent of wil towards him . christs omniscient eye pierceth thorow our very natures , and is more intimate to us , than the most intimate part of our selves ; and therefore , albeit we may delude others , yea , our selves also , with the vizard , and masque of an hypocritic profession ; yet we cannot delude christ : he sees that the first principle of such feigned profession is but some commun illumination , or languid affection : he knows who they are that crie him up in profession , and yet despise , or crie him down in heart , and prevalent affection : he considers that such mens forced subjection to him , procedes only from legal principles , and therefore wil ere long degenerate into secret , if not open rebellion against him . he sees such mens light is a burden to them ; their faith lies level with the interest of self ; their starcht holinesse is but an artificial , pharisaic sanctitie , or at best , but some light touches , or superficial impresses of the spirit of grace . in brief , christ has , as isai . 11. 3. a quick sent , to distinguish betwixt commun illuminations , and the saving light of life ; between legal humiliation , and evangelic repentance ; betwixt painted watered holinesse , and sincere grace : and therefore many almost-christians , who passe for sheep in their own , and the worlds eyes , are but altogether swine in christs eye . hence we may learne , that awakened sinners may procede very far in the owning of christ , and yet bedisowned by him : they may , as these poor souls here , embrace him with much seeming joy ; submit to him as their king , with much pretended chearfulnes ; crie hosanna , ( i. e. save now ) with much seeming faith and dependence on him as their savior ; and yet al this while christ not own them as his loyal subjects . this also teacheth us , that there is a vast difference between mans jugement and christs . alas ! how many are justified by us , as also in their own consciences ; and yet condemned by christ ? as on the contrarie , how many are condemned by the world , and peradventure by their own consciences as hypocrites ; who yet are justified by christ ? this further instructs us , that a christians main worke is to approve himself to christ . it maters not who condemnes , if christ justifies ; who curseth , if he blesseth ; who kils , if he makes alive ; who troubles , if he speak peace . as christ doth curse the blessings ; so also he doth blesse the curses of the wicked , when unjustly pronounced , against the godly . wherefore christians should mind more , how they may approve themselves to christ , than what may commend them to the world . this also admonisheth us ; mostly to intend , and look wel to heart-work . for 't is the sinceritie of the heart only that commends us unto christ . externe formes , and apparences of pietie commend us to the church , but unlesse there be an inward power and realitie of grace in the heart , al our visible formes do but render us more slie , cunning hypocrites , and so more loathsome & abominable in the eye of christ . lastly , this discovers to us , the desperate curse and plague that abides on self-deluding sinners ; such as extol christ in profession , but yet continue enemies to him in affection ; such as go forth with their palme-branches of seeming joy , to welcome christ , and yet secretly in their hearts crucifie him , such as sing hosanna's to him , as their crowned king ; and yet reserve the bent of their hearts as a throne for some base lust . certainly , such almost-christians , are no better than almost-devils : the whitenesse of their fair , but false pretences of honor to christ , doth but aggravate the blacknes of of their sin in rejecting of him : the masque of their profession , serves but to concele a rotten heart : their seeming godlines serves but more effectually to oppose that which is such in truth . chap. iii. previous , and general observations from the text. we now procede to the bodie of our text , and therein the first thing that occurs , is the circumstance of place , wherein our blessed lord made this his doleful lamentation over jerusalem , contained in that expression , [ and when he was come near ] . whence observe , that the approche of any afflictive , or miserable object draws forth grief & pitie , from a christian & gracious spirit . what is grief , but the emotion or rolling of the bowels at the presence of some grievous object ? and the nearer the object is to us , either by natural , civil , or , religious bonds , the greater wil our grief be , at the approche thereof . jerusalem was allied to christ by the most intimate , and essential bonds both of nature , and religion : he was borne of a jewish womb , educated in the jewish land , the crowned king of jerusalem ; which was a federate citie , allied to him by al manner of civil and religious obligations ; and therefore approching near it , his bowels melt and turne within him , to think , that this citie , so near and dear unto him , should not understand , or embrace the things that appertain to her peace ; but on the contrarie , be at this very very time meditating and contriving his death , and her own ruine . but this wil come under further consideration in what follows . we passe on to the act of christ , which ushered in , and opened the dore to this his sad lamentation , [ he beheld , ] hence observe 1. that the lord of glorie did so far condescend to sinners , as to clothe himself with human nature , and organs , thereby the more feelingly to commiserate and pitie them . and oh ! what an infinite ocean of condescendent grace is here ? what unparalled dimensions of eternal love and mercie , are there in the bowels of this tenderhearted redemer ? what ? was he indeed content to assume a mans heart , to bleed over sinners ; a mans tongue to plead with and persuade sinners to be happie ; a mans eyes , to water his exhortations with tears ; yea , a mans soul and bodie to die for sinners ? o! what wonders of superlative love , and condescendent pitie are here ? who would ever question the affectionate regard of such a compassionate redemer ? how comes it to passe that the blessed lord , should borrow human eyes to behold and pitie sinners , and yet they want an eye of faith to behold their savior ? o! what monstrous ingratitude is this , that the king of sion , should stand gazing on sinners , ' til his heart dissolve into tears ; and yet they stand amusing themselves with idols of clay , and never mind the gracious regards of their lord ? fie , fie on such blind , idol-lovers ! 2. from this act , he beheld , we may further observe , that christs eye affects his heart ; his sight moves his compassions . there are no sterile , jejune , or barren speculations in christs eye ; but al his contemplations are warme , and heart-melting : they break forth into affection , and end in operation . christs eye is not dul or sleepy , but vigilant and watchful : he watcheth over sinners , when they sleep over him : he beholds them with an eye of pitie and compassion , when they behold him , with an eye of bloud , and revenge : he casts a wist eye of sympathie , and lamentation towards jerusalem , whiles she is looking and considering how she may pul out his eyes and heart . o! what a compassionate eye is this ? hence follows the object of christs contemplation ; and that is [ the citie ] i. e. the citie , which was so nearly related , and yet so vastly opposite to him : the citie which was his first bride , and yet now a commun harlot for idol-lovers : the citie , which was the seat of his glorious presence ; but now a den of thieves and robbers : the citie , which had been the glorie of al nations , but was now next dore to ruine . hence observe , that the prevision , or contemplation of imminent danger occurring to a place or people , nearly related to us , doth much affect a serious , compassionate heart . al relations cal for affections : and there is no affection more proper for relates under present , or impendent miserie , than compassion . that mother must needs have the heart of a tiger , who seeing her child boiling in a caldron of lead , hath no emotion of bowels for it . christ here , whiles he beheld the citie with the eyes of his bodie , did at the same time , with the eye of his omniscience , behold al the sins , and future miseries of jerusalem ; al her contemt of his evangelic offers , love , and grace ; al her covenant-breaking , and apostasies from him ; al her bloody and mischievous designes against his person , crown , and dignitie ; with al the curses , plagues , and shours of divine wrath , which would ere long pour down , as a deluge , on her . this could not but melt his heart into tears , and draw from him the doleful lamentation which follows . to see a deluge of sin , exhaled or drawen up into clouds of divine wrath , ready to burst asunder , and fal down in shours of vengeance , on a professing citie , or people nearly allied to us , cannot but dissolve an affectionate gracious heart , into shours of tears , and christian lamentations . that must needs be an heart desperately obdurate and hard , that is not affected and moved at such a sight . but more of this in what ensueth . chap. iv. church-sins the moral causes of church-ruines , and therefore the chief mater of our lamentation . we now come to the lamentation it self , expressed in those termes [ and wept over it ] which we may forme into this proposition , or doctrine , that nothing was mater of greater lamentation unto christ , and ought to be such unto us , than to behold the ruines , of a professing citie or church , which has been long the seat of gods gracious presence and worship . this proposition , which takes in the spirit and mind of the whole verse , i intend , with the lords assistance , to insist somewhat more largely on . and for the explication hereof three questions occur , as fit to be examined by us : ( 1. ) touching the object or mater of this lamentation , what christ here doth , and what we ought to lament ? ( 2. ) as to the act , what christs weeping here implies ? ( 3. ) as to the motives of this lamentation , what it was that moved christ to lament over the ruines of this professing citie , or church of jerusalem ? 1. q. what christ here doth , and what we ought to lament , in the ruines of a professing citie , or church , which hath been long the seat of gods gracious presence and worship ? for the resolution of this question , we may consider the ruines of a professing citie or church , ( 1. ) in their causes , ( 2. ) in the effects of those causes . ( 1. ) as for the causes of these ruines , they are either moral , and meritorious ; or , ( 2. ) physical , and productive . 1. the moral , or meritorious cause of jerusalems , as also of al other church-ruins , is sin. sin is the fuel of divine wrath : eternal vengeance flameth out of guilt : physical or natural evil , is but the consequent of moral : the evil of passion , or suffering , is but the effect of the evil of action , or doing . yea , sin is in it self the worst evil : he that departes from god , executes on himself his last doom . the soul that loseth god , loseth its way , life , and self ; and the further it departeth from god , the more it is envelopped , and entangled in eternal chains of darknesse and miserie . no sin is so pleasing in the committing , as it is bitter in the issue g . there is an inseparable connexion betwixt sin and punishment ; and nothing can dissolve it but the bloud of christ : every sin carries hel in its womb : lust is a pregnant mother with child of death , and torments : thus gen. 4. 7. and if thou doest not wel , sin lieth at the dore . sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which some h hebrew doctors understand the punishment of sin : so gen. 19. 15. as elsewhere , sin is used for punishment , by reason of that individual connexion that is between them . hence the greek atee ; which they feigned to be a woman cast out of heaven , pernicious and hurtful to al. oh! what an enemie is sin ? [ lieth , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coucheth , a word usually given to brutes , but applied sometimes to men , job 11. 19. and here to sin , which , as a hurtful beast , lieth in wait , ready to devour . what a slie foxe is sin ! hence it followeth , [ at the dore ] i. e. ( 1. ) near at hand : for to lie at the dore , is to be near at hand , so deut. 29. 30. the curses are said to lie , or couch on the sinner . or ( 2. ) at the dore , may implie such a a certain place , in which it may be easily excited ; just like a chained mastive , that lies at the dore , and albeit he seems to sleep ; yet suddenly starts up , and sets upon such as are about to enter in : thus sin , or the punishment of sin , lieth at the dore . that sin is in it self the worst evil , is evident ; because ( 1. ) it was the first evil , and so the mesure of al evil : for , the first in every kind , is the mesure of al in that kind . again , ( 2. ) as sin was the first evil , so also the first moral cause of al other evils : now a bad cause is worse than its effects : as a good cause is more noble , and perfect than its effects . it was sin that opened the dore , and let in al other evils into the world , and therefore it must needs be the worst evil . ( 3. ) sin contains in it al the malignitie , venime , poison , stings , curses , and plagues of evil : al the degrees of evil lie wrapt up in sin : ( 4. ) the worst part of hel lies in sin : a sinlesse hel would be comparatively , an easy hel , to a rectified soul : our blessed lord suffered a sinlesse hel , and yet was , at the same time , infinitely happy , as to his essential beatitude . by which it is most evident , that sin is in it self the worst evil and hel. hence it naturally follows , that the first great object , or mater of our blessed lords lamentation , was jerusalem's sins ; which were her worst evil , and the main cause of al her other evils . thus the prophets , and people of god of old , in al their lamentations over church-ruines , they had a particular eye on their church-sins as the procuring cause thereof . so jeremie , in his lamentations , layeth the greatest accent on their sins , which were the meritorious cause of al their sufferings . thus lament . 1. 5. for the multitude of her transgressions , her children are gone into captivitie , before the enemie . oh! here lies the sting of al israels sufferings , that the multitude of her transgressions drew them on her : this was that which most deeply wounded , and pierced the heart of this holy man. so v. 8. jerusalem hath grievously sinned , therefore she is removed , [ as an unclean , loathsome thing ] al that honored her despise her ; because they have seen her nakednes [ i. e , her lewdnes and abominations ] yea , she sigheth , and turneth backward , v. 9. her filthines is in her skirts , &c. the like v. 14 , 18. and chap. 2. 14. thus our blessed lord here , in his lamentation , the first thing he has in his eye , and that which did most deeply pierce , and wound his heart , was jerusalems sin : i he saw her to be a cage of al unclean birds , a sink of al manner of abominations ; which would unavoidably involve her in ruine : this makes his heart to bleed , and his eyes to gush forth with salt tears over her . and this is the genuine character of a true christian heart , to mourne more for the evil of doing , than for the evil of suffering ; and for the latter only as the fruit and effect of the former . a cain or judas can lament and groan under the strokes of the rod ; but a peter , or a christian mournes under the offense , that procured those strokes : without dout an hard-hearted jew could not but lament to see jerusalem sacked , and the temple in flames about his ears ; ay , but 't was the christian only that mourned kindly for the sins of jerusalem , which were the fuel of those prodigious flames of divine wrath . to lament over the ruines of a renowned citie , or church , is facile ; because natural to an ingenuous , affectionate spirit : but to bleed over and bewail those sins , which were the cause of those ruines , none can , in any mesure of evangelic sinceritie , performe , but christ , and such as are animated and influenced by his spirit . but we procede to particulars ; to explicate , what those church-sins are , which exposed jerusalem , and so by a paritie of reason , wil expose any other professing citie or people , to church-ruines ; and therefore ought to be mater of lamentation . chap. v. a particular enumeration of jerusalems sins ; which were the moral causes of her ruine ; and so a chief mater of our lords lamentation . 1. the first great church-sin , which our blessed lord here laments , as the moral cause of jerusalem's church-ruine , is her vnbelief ; or , rejection of the things that did belong unto her peace . this indeed is a prodigious church-wasting sin , that which ever cost israel very dear , even from her infant-state . israel had signal tokens of christs conduct , care , and providence , in the wildernes ; yet what passions of discontent ; what disingenuous murmurs ; what fits of unbelief , doth she ever and anon , on the least approche of danger , fal into ? how doth her spirit sink , and despond under the least difficultie ? this is evident from num. 13. 30 , 33. and 14. 1 , 14 , &c. for which al that generation , save caleb and josua , who were of another spirit , perished in the wildernes . thus also before their babylonian captivitie , the great sin , the israelites were guiltie of , and that which opened the dore to al their following miserie , was their vnbelief , or contemt of gods word . so isa . ●● ▪ 8. now go write it before them in a table , and note it in a book , that it may be for the time to come , for ever and ever . v. 9. that this is a rebellious people , ying children , that wil not hear the law of the lord. now wherein lay this their rebellion ? why , chiefly in their unbelief , or despising of gods word , as v. 12. because ye despise this word , and trust in oppression , &c. here lies their main sin : and what follows ? v. 13. therefore this iniquitie shal be as a breach ready to fal ; swelling out in an high wal , whose breaking cometh l suddenly , at an instant , i. e. exceding , exceding suddenly : for these two synonymous adverbs joined together , are very emphatic , and argue , that this their ruine should be extreme sudden , as also great . great unbelief brings great , and swift ruine to the most glorious churches , if repentance follow not . when christ comes with offers and acts of grace towards his church , then for her to despise his word , turne her back on al his gracious offers , yea , trample on them , this exposeth the most flourishing churches to sudden , and inevitable destruction . this god threatens israel withal in her first church-constitution , lev. 26. 14 , 15 , 16 , &c. this also we find threatned , and executed on her , in her last church-destruction , mat. 23. 37 , 38. this therefore is the first , and as we may phrase it , the original sin of jerusalem , which our blessed lord here bewails , as the womb of al her miserie . oh! what a world of miserie hath unbelief brought on many flourishing churches ? when a professing people reject the gospel of christ , is it not just with christ to reject them ? what a hel of plagues , both spiritual and temporal , doth a despised gospel bring on professors ? how oft doth christ cut off his own covenant-people from promissed , and expected mercies for their unbelief ? what sore jugements doth unbelief expose men unto ? whence sprang that deluge of confusion , and barbarisme , which drowned the easterne churches , but from their contemt of the gospel ? yea , had not the floud of antichristianisme , which has so long overwhelmed these westerne churches , its rise from this envenimed spring of unbelief ? this is evident from 2 thes . 2. 10. because they received not the love of the truth , &c. and 't was a prophetic persuasion of a great divine , that god would shortly take away peace from the whole world , for despising the peace of the gospel . this conclusion we no way dout but to make good , that al the great plagues , and jugements of god upon the professing world or churches , have been for the contemt of his word by unbelief . for albeit other sins have had their share , yet this of unbelief has been the main spring of al church-ruines . but this wil be the subject of our following discourse . 2. another prodigious , church-wasting sin , which jerusalem was notoriously guilty of , is groundlesse presumtions , and self-flatterie : self-flatterie , wherever it is predominant , brings self-ruine : a mere forme of godlines without the power , is a grosse delusion , which carries millions of souls to destruction , in a golden dream : a fond presumtion of being a true church , or member of christ , is the greatest delusion . this was ever the great sin of jerusalem , in her declining state , and that which exposed her to great ruines , & calamities . thus before the babylonian captivitie , jer. 7. 4. trust ye not in lying words , saying , the temple of the lord , the temple of the lord , the temple of the lord are these . as if jerusalem had said : alas ! why doest thou threaten us , with captivitie and ruine ? have we not the temple of god amongst us ? and are we not , upon this account , his federate people , his darlings and chosen ones ? is not the shekinah , or presence of the divine majestie seated amongst us ? are not al the promisses appendant to this temple ? may we imagine that the holy , and faithful god wil quit the place of his residence , and glorious rest ? may we not then groundedly assure our selves , that our faithful lord wil conserve and maintain his own temple , and people that worship him therein ? thus they trusted in lying words , saying , the temple of the lord , the temple of the lord , &c. k some refer the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these , to the works of the jews , relating to the externe worship of god ; and so they render , the temple in the genitive case , these are the works of the temple of jehovah : as if they had said : what doest thou reprehend , o prophet , in our works ? or , why doest thou cal in question the most constant promisses of god ? we are so greatly confirmed concerning al these things , which thou allegest against us , as of nothing more : for , are not these our works of jehovah's temple , commanded by his law ? as for the promisses , are they not appendant to this temple ? and thence are they not as firme , and constant towards us , as the temple is firme ? this temple is gods resting place for ever , psal . 132. 14. wherefore we are most confident , that the faithful god , wil , for his own temple sake , conserve our countrie , and we his worshipers . which ever way we take the words , it comes much to one ; and clearly discovers to us the fond presumtions , and foolish self-flatteries of this people , grounded on their commun church-privileges . and therefore this holy prophet puts this their groundlesse presumtion , as a main ingredient into his lamentations over the ruines of jerusalem . so lament . 2. 14. thy prophets have seen vain and foolish things for thee , and they have not discovered thine iniquitie , to turne away thy captivitie ; but have seen for thee false burdens , and causes of banishment . jerusalem's false prophets soothed her up in groundlesse presumtions of peace and quietude , which proved the cause of her captivitie . that which we read , causes of banishment , is in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expulsions , or banishments , i. e , they have proposed to thee such glavering doctrines , and presumtuous persuasions of good times , as have been the cause of thy ruine and banishment : where , the effect being put for the efficient cause , or action , it gives us the true rise of their captivitie , namely those fond presumtions , and false persuasions of peace , which their false prophets had infused into their hearts . this the prophet sadly laments . and was it not thus also in our blessed lords days ? is not this one chief ingredient of his lamentation over jerusalem , that , she did not know , in that her day , the things which did belong unto her peace ? what doth that import ? surely , in part , thus much ; she flattered herself into a fools paradise , of being abrahams seed , and thence under the messias's wing ; and this her self-flatterie was the greatest obstacle and bar to her closing with him , the true savior , and alone foundation of her peace . thus much also our lord declares , john 8. 39 , 44. where he endeavors , to beat them out of their fond presumtion , and groundlesse persuasion , of being abrahams seed ; whereas indeed they were , as he tels them , v. 44. children of the devil , and near to ruine . and certainly this is mater of sad lamentation , to see persons or churches , lift up to heaven in their own presumtuous conceits , and yet dropping down to hel in realitie : such violent presumtions , if not cured by medicinal grace , bring inevitable ruine , to the most flourishing churches . so rev. 3. 17 , 18. because thou saiest i am rich , &c. 3. another church-sin , which was a great moral cause of jerusalems ruine , is spiritual pride : this indeed is a proper church-sin , arising out of church-privileges , or other spiritual excellences vouchsafed by christ . thus it was with jerusalem , in the days of old , which god promiseth to cure , zeph. 3. 11. i wil take away out of the midst of thee , them that rejoice in thy pride , and thou shalt no more be haughtie because of my holy mountain . it seems there were a people who did much pride themselves , and grew very haughtie , by reason of the holy mountain , which was a visible symbol , or token of gods presence : ay , but god promiseth , in evangelic days , to cure this tumor and tympanie . as it is with single persons , so with whole churches ; there are some sins of infirmitie , which god connives at , and wil passe over , upon a general repentance ; but this sin of spiritual pride , is of such a deep tincture , malignitie , and antipathie against god , as that , if it be not timely repented of , and turned from , 't wil prove the gangrene , and bane of the most flourishing churches . there is no sin so opposite to our receiving grace from christ , as spiritual pride : oh! what a burden is this to christ , that they who are nothing , have nothing , can do nothing of themselves , should be proud of what they have received from him ? as they who are most abased in themselves , are most exalted by god , and nearest to him ; so they who most exalt themselves , are most abased by , and estranged from god , luke 18. 14. for every one that exalteth himself shal be abased : and he that humbleth himself shal be exalted . pride , it is the cancer of parts , the moth of privileges , the rust of comforts , the poison of duties , the sting of crosses , the reproche of professors . none so much favored , and enriched with grace and comfort by christ , as humble souls , and churches ; but he resisteth the proud , jam. 4. 6. and psal . 138. 6. god knoweth the proud afar off : i. e , god knows him as an enemie , and loves not to come near him . god has an old grudge against spiritual pride , as one of his most ancient inveterate enemies , borne in heaven , in the bosome of angels , and therefore resists it most . wel therefore might our lord weep over this sin , as a cause of jerusalems ruine . 4. another sin , which morally hastened jerusalems ruine , was her carnal securitie . this seems evidently comprised in christs following bil of indictment , v. 42. if thou hadst known , i. e , considered . our gracious lord makes loud , and solemne proclamations of peace ; but jerusalem was fast asleep . again he threatens vengeance and wrath ; but she has no ears to hear . at last , flames of divine wrath break forth upon her ; but al this while she l awakes not , ' til scorched and burned to ashes . so that the great sin christ bewails is her securitie . ah! what a cursed sin is securitie ? this desperate securitie of jerusalem our lord also foretels , luke 17. 26 , 30. and as it was in the days of noah ; so shal it be also in the days of the son of man ; they did eat & drink , &c. here christ foretels what wretched securitie should seize on carnal professors , at the coming of the son of man ; whereby we may understand , not only his final coming to jugement , but also his coming to judge jerusalem ; which was but a prologue , and preamble to the last jugement ; and therefore we find them both promiscuously inserted in this chapter . the same is mentioned , mat. 24. 37 , 38. our blessed lord considering how stupid and secure jerusalem was , notwithstanding the near approche of her ruine , it made his heart dissolve into a passion of tears . this was jerusalems sin of old , and that which had a great influence on her first captivitie . so isai . 42. 18 , 19 , 20 , 21 , 22 , 23 , 24. where he shews , how blind and deaf they were both priests and people : and then concludes , ver . 25. therefore he hath poured upon him the furie of his anger , and the strength of battle ; and it hath set him on fire round about , yet he knew not ; and it burned him , yet he laid it not to heart . what a strange , prodigious securitie is here ? divine wrath flames about his ears , like an old house , and yet he knew it not ; yea , it burned him , lying asleep on the bed of carnal securitie , and yet he laid it not to heart . oh! what a dead sleep is this ? how inevitably doth ruine follow such dead sleeps ? that this was a main cause of jerusalems first captivitie is evident from jeremies lamentation over it , lam. 1. 9. her filthinesse is in her skirts , she remembreth not her last end : she was grown wilfully blind , and sottishly secure ; notwithstanding al gods divine admonitions and threats , she dreamt of nothing but peace and prosperitie . her approching ruine was not laid to heart . and what follows ? therefore she came down wonderfully . m there is a great elegance in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wonders , i. e , wonderfully : as if he had said , she came down with the admiration of many , who cannot find out the reason of her being thus cast down . we have here a substantive , which being added to a verb , is , and that not without an emphase , put for an adverb . oh! what a wonder was it , that jerusalem should thus descend into captivitie ? but yet he that considers what filthinesse was in her skirts , and how extremely secure she was , may not wonder at it . thus jerentie puts in this her securitie , as a main ingredient of his lamentation , over fallen jerusalem . yea , this sin of carnal securitie is that , which our blessed lord foretels would happen to virgin-churches , in these last evangelic times , mat. 25. 5. while the bridegroom tarried , they al slumbered , and slept : not only the foolish , but also the wise virgins are said to sleep : which argues that carnal securitie is the great universal sin of virgin-churches , in these evangelic last times . and surely , 't is not so much the forces of forrain , professed enemies , as the venime and malignitie of this domestic sin , that brings desolation to virgin-churches . the sleeping devil doth more mischief in the church of christ , than the roaring devil . to sleep in satans lap , is much worse than to rore in egypts , or babylons furnace . while jerusalem sleeps , her jugement sleepeth not : her carnal securitie determines in dreadful awakenings : how easily doth she fal into the romans hands ; yea , into the fire of divine wrath , while she is asleep in her sin ? did not jael , a poor silly woman , pierce thorow great sisera's head , when he was asleep ? and may not , in like manner , smal tentations bring ruine to the most flourishing churches , when asleep , on the bed of carnal securitie ? this therefore is great mater of lamentation . 5. another church-sin , that exposed jerusalem to church-ruine , was her self-fulnesse , and carnal confidence . she was ful of her self ; her own contrivements , sufficiences , and dependences ; wherefore no wonder if she reject her messias , and al his offers of peace . this christ every where upbraids the unbelieving jews with , as the main spring of their ruine , luke 18. 9-14 . was not this also the great sin , that brought old jerusalem under the babylonian captivitie ? doth not the prophet isaias , by a witty sarcasme , upbraid her with this sin , as the cause of her ruine ? isa . 2. 10. enter into the rock , and hide thee in the dust , for fear of the lord , &c. the prophet here , by a sarcasme , doth aggravate the proud confidence of this people , from the consideration of gods inevitable jugements : as if he had said : flie , if thou canst , the terrible aspect , and severe hand of thy god : but al thine attemts shal prove abortive : al thy proud confidences are insignificant . the like jerem. 8. 14 , 15. why do we sit stil ? assemble your selves , and let us enter into the defenced cities , and let us be silent there : here you have the vain confidence of the jews : they thought to secure themselves against divine wrath , in their fenced cities : what follows ? for [ or rather , but ] the lord our god hath put us to silence , and given us the waters of gal to drink ; because we have sinned . this is an ironic answer of the prophet , as a rebuke to their carnal confidence : and oh ! what an hel lies in it ? they boast of securing themselves , and obtaining rest in their fenced cities : yes , saith the prophet ironicly , you shal be secure , and quiet : but how ? not , as you dream , in your fenced cities ; but in being made drunk with the lords waters of gal , ( or rather poison ) whereby you shal be deprived of al counsel , and exposed to violent destruction : this is the silence the lord wil give you , as the reward of your carnal confidence . so hos . 12. 1. ephraim feedeth on the wind , and followeth the eastwind● he daily increaseth lies , and desolation . the later is the effect of the former ; his desolation is but the fruit of his lying confidences : ephraim by multiplying lies , i. e. carnal confidence in the assyrians , and egyptians , doth but multiplie desolation . when ever any professing people , or church , begin to be self-strong , or confident in an arme of flesh , they are the next dore to some great danger . what ever we make the bottome of our confidence , that we make our god : and our jelous god wil never bear it , that we place an idol in his room : if he intend mercie to us , he wil break al such images of jelousie , which would otherwise break us . 6. another great sin , which promoted jerusalem's ruine , was her earthly-mindednesse . she preferred her clay-gods , and temporal interest before her messias and the great concernes of eternitie : state-peace was more regarded by her than peace with god : cesar's crown was more adored by her than christ's ; and therefore deservedly did she perish by cesar's hand . how justly did our soverain lord suffer jerusalem to fal by cesar's sword , when as she prefer'd cesar before her lord ? she , forsooth , would have no king but cesar : was it not just then with god , to suffer her to perish by no hand but cesars , whom she preferred before her messias ? this was also the temper of the gadarenes , ( a companie of apostate jews : ) who prefer'd their swine before their messias , and his spiritual offers of peace , luke 8. 37. and is not this mater of sad lamentation , to see professors prefer back and bellie , externe pompe and grandeur , before christ and his gospel ? surely such swinish gospellers are not far from ruine , if timous repentance prevent it not . 7. again , vnfruitfulnes and barrennes under al gracious influences , vouchsafements and indulgences , was a pregnant cause of jerusalems ruine , and so further mater of christs lamentation . this is evident from that parable of christ , mat. 21. 33 , 43. where christ having proposed , and represented the barren condition of the jews , by the parable of certain idle husbandmen , who had received a vineyard to dresse and til ; but instead of rendring the lord fruits in their season , they took his servants , and abused some , and killed others ; yea , at last killed the heir : our blessed lord gives us the reddition , or application of this parable , v. 43. therefore i say unto you , the kingdome of god shal be taken from you , and given to a nation , bringing forth the fruits thereof . where he plainly shews , that their unfruitfulnes , together with their rejection of christ , was the main cause of their rejection by god. the same is confirmed by the foregoing parable of the figtree , v. 19. and when he saw a figtree in the way , he came to it , and found nothing thereon , but leaves only ; and he said unto it , let not fruit grow on thee henceforward for ever . and presently the figtree withered away . this infructuous fig-tree was an embleme of the unfruitful jewish church , which was near unto cursing . this also was the sin of the judaic church , before their babylonian captivitie , as we find it mentioned by esaias , chap. 5. v. 1-7 . touching gods unfruitful vineyard , which was situated on a fruitful hil , under the warme influences of the sun , and planted with the choicest vine , &c. but when he looked it should bring forth grapes , it brought forth nothing but wild grapes : wherefore he layes it wast , &c. v. 4 , 5 , 6. fructification is the last end of a vineyard ; and therefore if this fail ; for what use serve the trees , but to be cast into the fire ? unfruitful churches , or professors , serve for no other use , but to make fuel for divine wrath to feed upon . 8. another church-sin , which greatly advanced jerusalems ruine , was her continued persecution of gods prophets , and apostles , sent time after time unto her . this our blessed lord expresly mentions in that forecited parable , mat. 21. 35 , 41. where 't is said , they took his servants , and beat one , and killed another , and stoned another : yea , at last , they took the heir and killed him . and what follows , but the miserable destruction of these wicked men , v. 41 ? the like we find , mat. 22. 1 , 8. in the parable of the mariage-feast , which the king made for his son : where 't is said v. 6. and the remnant took his servants , and entreated them spitefully , and slew them . this remnant were the unbelieving jews , who took the apostles , and messengers of christ , and entreated them spitefully , and slew them . and what follows ? v. 7. but when the king heard thereof , he was wroth : and he sent forth his armies , and destroyed these murderers , and burnt up their citie . oh! how deservedly do such perish , by the hand of christ , who take his ministers and messengers of peace , and entreat them spitefully , and lay violent bloudy hands on them ? al this our blessed lord pronounceth in plain naked termes , mat. 23. 37 , 38. o jerusalem , jerusalem , thou that killest the prophets , and stonest them that are sent unto thee — behold your house is left unto you desolate , &c. for a professing citie to stone the prophets and christs messengers of peace , is that which brings swift destruction . 9. further , want of reformation is a great church-sin , which had a mightie influence on jerusalem's ruine . christ had given her many serious admonitions , and forewarnings of her approching miserie unlesse she did reforme : but al would not avail , and therefore now he mournes over her obstinate perseverance in her sin . god layes in a provision of threats against this sin , in the first constitution of the judaic church , lev. 26. 23 , 24. and if ye wil not be reformed by these things , but wil walk contrary unto me : then wil i also walk contrary unto you , and wil punish you yet seven times for your sins , &c. want of reformation in churches is that which puts a bar to al church-deliverance , and opens the dore to al church-miseries . this was the great challenge , which christ had against the church of pergamus , rev. 2. 14. 15. as also against the church of thyatira , v. 20. for which he threatens them with great tribulations , if they reformed not speedily . 10. impenitence , and want of humiliation under al church-provocations , was a sin that much conduced to jerusalem's church-ruine . jerusalem was not only defective in point of reformation , but grown obdurate , contumacious , and hardened in her sin ; so that neither christs gracious , nor his severe visitations did any way move , or affect her . impenitence addes a seal unto al other sins , and miseries : impenitent hearts are incurable : when professors , or churches go on to sin with an high hand , notwithstanding al gods chastisements , and kind admonitions , what can be expected but speedy ruine ? thus it was with ahaz , 2 chron. 28. 22. and in the time of his distresse did he trespasse yet more against the lord. this is that king ahaz . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ; here is a demonstrative pronoun , subjoined to a noun , instead of a verb substantive , which carries in it a singular elegance . that king ahaz , i. e. such a monstre as cannot be melted by the furnace of divine wrath . 11. the last church-sin , i shal mention , as that which had a malignant influence on jerusalems destruction , was her open apostasie from , and rebellion against god. this is a sin of such a deep tincture and guilt , as that it inevitably brings ruines on the most flourishing churches , if long continued in . this was jesuruns sin , deut. 32. 15 , 16 , 17 , 18. jesurun ( or israel ) waxed fat and kicked — they sacrificed to devils , and forgot god , &c. what follows ? v. 34 , 35. is not this laid up in store with me , and sealed up among my treasures ? to me belongeth vengeance and recompence , their foot shal slide in due time : for the day of their calamitie is at hand , &c. gods treasures v. 34. are to be understood of his vindictive wrath , and vengeance : for so it follows v. 35. to me belongeth vengeance and recompence . whereby is denoted , ( 1. ) the justice of god : for gods treasures of wrath , are but the effect , and due recompence of mens treasures of sin : whence it s called here recompence : which is explicated rom. 2. 5. but after thine hardnes , and impenitent heart , treasurest up to thy self wrath against the day of wrath , and revelation of the righteous jugement of god. the treasures of wrath are but the revelation of the righteous jugement of god , against the treasures of sin ; which impenitent sinners lay up . ( 2. ) by gods treasures here , may be understood the certitude of divine wrath : for what is laid up in store with god , as in a treasure , and moreover secured with a seal , is most certain . al the wits and forces of heaven , and earth cannot break open this divine seal , or make void gods treasures of wrath . ( 3. ) hereby also is intimated gods longanimitie , or long sufferance : for what is laid up in a treasure , is not of present use , but for the future , l so the greek verb to treasure up , signifies to lay up for to morrow . so it follows v. 35. their foot shal slide in due time . the lord forbears long , til sinners have filled up their mesure ; and then opens his treasure of wrath . ( 4. ) these treasures of wrath implie gods severitie at last against impenitent sinners , which go on in ways of apostasie and rebellion . the longer god waits for jesurun's returne to him , the more fierce wil his indignation be against her , if she returne not : patience abused turnes into multiplicated furie . when god comes to open his sealed treasures of indignation , against contumacious , rebellious jerusalem ; oh! what flouds of wrath break forth against her ? thus psal . 106. 39. thus were they desiled with their own works , and went a whoring with their own inventions . here you have jesuruns apostasie from god : and then follows gods severitie against jesurun , v. 40. therefore was the wrath of the lord kindled against his people ; insomuch that he abhorred his own inheritance . when a professing people or church begin to grow weary of god , he begins to abhor them , as as an unclean thing , or that which is abominable . thus i have dispatcht the church-sins , which brought ruine on jerusalem , and therefore were the chief mater of our blessed lords lamentation : and i have insisted the more largely and particularly hereon , that so , by having a view of those church-sins , that usually bring church-ruines , we may , so far as we are guiltie , lament over the same , and reforme for the future ; lest we , in lik emanner fal under jerusalems condemnation , and ruines . chap. vi. divine wrath , and the effects theref on jerusalem , further mater of christs lamentation . having finisht the moral cause of jerusalems ruine , we now procede to the productive cause thereof ; which was chiefly the wrath of a sin-revenging , jelous god. as sin was the fuel , so divine wrath was the fire which consumed jerusalem . and this was another great , and moving object , which drew this sad lamentation from our gracious lord. jerusalem was now in a prosperous , tranquil , or quiet state : oh! how beautiful and goodly was her temple to the eyes of beholders ? do not christs disciples cry out , mark 13. 1. master , see what manner of stones , and what buildings are here ? very good : ay , but what replie doth christ make , luk. 21. 6. as for these things , which ye behold , the dayes wil come , in which there shal not be left one stone on another , that shal not be thrown down . our omniscient lord saw divine wrath smoking against jerusalem , and this made him to weep over it , whiles others gloried in its beautie . our poor shallow apprehensions contemplate causes in their effects ; but christs omniscient eye saw the effect in its causes ; and therefore laments over it , as being actually present to him . and ah ! what doleful mater of lamentation is here ; to see the dreadful fire of divine wrath flame forth against jerusalem , the place of gods gracious redsience ? a spiritual heart can see al the plagues and curses of hel wrapt up in divine wrath . a carnal heart can apprehend and feel the effects of gods wrath , especially such as are more visible and sensible ; as the raging pestilence , london's prodigious flames , or the like : ay , but how few are there who take notice of that divine wrath , which animateth and feedeth all those national judgements ? where is that soul , or at least how rare is he to be found , who laments the fiery indignation and wrath of god , which spirits al church-ruines ? but this was the posture of our tender-hearted saviors spirit : the great thing he bewails was the wrath of god , which hung , by a smal thread , over jerusalem : this was the sword which pierced his heart , and made his eyes gush forth with tears . the like we find in jeremie's lamentations over captive jerusalem , lam. 1. 15. the lord hath troden the virgin , the daughter of judah , as in a wine-presse . the treading of judah as in a wine-presse argues her extreme oppression and affliction , and therefore we find the same expression of christs passion , isa . 63. 3. but who is it that treads judah , as in a wine-presse ? he tels you , the lord hath troden , &c. here lies the sting of al : gods wrath visible and apparent in their captivitie , was that which mostly wounded his heart . ah! saith jeremie , 't is not so much the babylonians furie that toucheth me , as the lords indignation which appears in our sufferings : 't is the hand of god that cuts mine heart ; 't is his wrath that makes me so sad . so lam. 2. 1. how hath the lord covered the daughter of sion with a cloud in his anger , and cast down from heaven unto earth the beautie of israel , and remembred not his footstool in the day of his anger ! the lords obnubilating , or covering with a cloud , the daughter of sion , argueth his great indignation against her : some conceive , that the prophet , by a tacit antithesis , alludes to the cloud of glorie , which overshadowed jerusalem , at the dedication of the temple , 1 kin. 8. 1. but now , alas ! a contrary , dark , calamitous cloud of wrath covers her , which was great mater of lamentation . thus v. 2 , 3 , 4 , 5 , 6 , 7 , 8. so lam. 4. 16. the anger [ or face ] of the lord hath m divided them , [ or , dissipated them ] he wil no more regard them , [ or , he wil not adde to regard them , ] i , e , he wil not give them one favorable regard , one gracious aspect more . and , oh ! what an heavy doom was this ? how many hels lay wrapt up in these direful tokens of divine wrath ? this therefore was that which our blessed lord greatly laments in jerusalems ruines , that al was the effect of an angry displeased deitie . as for the instrumental causes of jerusalems destruction , there was somewhat also in these , that gave our compassionate lord some mater of lamentation . to consider that the roman cesar , whom the jews now so much crie up , and prefer before himself , their only messias , should ere long , in his successor , prove the great instrument of their desolation ; and that he should first pitch his tents in this very place , where our lord now stood ; oh! what abundant mater of lamentation did this afford to our tender-hearted lord , who was so nearly allied to jerusalem ? we come now to the effects of jerusalems sins , and gods wrath inflamed thereby ; which yield fresh mater of lamentation to our dear lord. the effects are proportionable to the causes : sin and wrath cannot but produce prodigious jugements on jerusalem . i the temporal effects of gods wrath against jerusalem were very prodigious and lamentable . ( 1. ) is it not a sad and lamentable sight to see jerusalem , a citie so populous , become desolate and without inhabitant ? as mat. 23. 38. behold your house is left to you desolate : was not this one great part of jeremies lamentation over old jerusalem ? lam. 1. 1. how doth the citie sit solitary , that was ful of people ? how is she become as a widow ? ( 2. ) was it not also a doleful thing , to see jerusalem , which was the wonder of the world , for beautiful edifices and structures , laid even with the ground , not a stone remaining on another ? as our lord foretels , luke 19. 44. and shal lay thee even with the ground , and shal not leave in thee one stone upon another . this seems an hyperbolic expression , denoting extreme destruction . hag. 2. 15. to lay a stone upon a stone , signifies to build : wherefore not to leave a stone upon a stone , signifies utterly to destroy . and that this prophetic description of jerusalems utter ruine , was fulfilled to a tittle , historie informs us . m it s said , that jerusalem was so far demolisht by vespasian , that there was no footstep of the citie left remaining : yea , afterwards it was by musonius the prefect plowed up ; so that it not only ceased to be a citie ; but moreover it was not lawful for any to build on that soil for the future : for , according to the roman-law , that citie which had a plow passed over it , ceased to be such : and it was a capital crime for any to build so much as a cottage in that place . such were the miserble ruines of jerusalem here foretold . and oh ! what a sad contemplation was this to our dear lord ? how did it make his heart to bleed , as his eye to weep . they who have seen london buried in its own ashes , cannot but remember what a sad spectacle this is . ah! who would not lament at such a sight ? ( 3. ) is it not also a lamentable case , that she , who was the glorie , and desire of nations , should become the derision , reproche , and scorne of al ? was not this also great mater of lamentation to jeremie , lamentat . 2. 15. they hisse , and wag their head at the daughter of jerusalem , saying , is this the citie , that men cal the perfection of beautie , the joy of the whole earth ? 2. but the most dreadful , and lamentable effects of divine wrath on jerusalem , were spiritual jugements ; the prevision whereof greatly afflicted our tender-hearted lord. ( 1. ) oh! what a bleeding contemplation was it to our gracious lord , to view that dismal breach , which divine wrath was about to make on jerusalems church-state ? to consider , that now al the great things that did belong to her peace , were to be as a sealed book , altogether hid from her eyes : ah ! how doth this pierce , and wound the heart of her messias ? that she , who had been dignified and adorned with such rich marques of divine favor , beyond al nations in the world , should now be divested and stript naked of al : what an heart-breaking was this to her gracious lord ? did not this consideration fil jeremies heart with sad lamentations over old jerusalem ? lam. 1. 4. the ways of sion do mourne , because none do come to the solemn feasts , &c. so lamen . 2. 6 , 7. and he hath violently taken away his tabernacle , as if it were of a garden , he hath destroyed his places of the assemblie . ( 2. ) the withdrawment , not only of the means , and symbols of grace , but also of al gracious influences from jerusalem , afforded further mater of sore lamentation unto her lord. it is a dreadful curse to want al special means and tokens of grace : but yet , if in the want of these the lord vouchsafeth his grace to improve commun means of grace , or particular deprivements of special means , this is no smal divine benediction : but , alas ! our lord foresaw it would be quite otherwise with jerusalem : she was like to be deprived , not only of al special means of grace ; but also of grace it self , without which she could not improve commun means , or her particular deprivements of special means : and , oh ! how greatly doth this afflict her compassionate lord ? a christian , though he be sometimes deprived of the means of grace , yet the lord gives him grace to improve those very deprivements , in order to his humiliation , spiritual povertie , hunger and thirst after the means , and a more complete life of faith , and dependence on christ . and thus his deprivements of the means of grace , become a means of grace unto him : his want of ordinances is , as sanctified by grace , a great ordinance to him . ay , but was it thus with jerusalem ? no ; she was not only to be deprived of al means , and symbols of grace ; but also of grace it self , without which she could not make any improvement of these withdrawments , or be humbled under them . this paul sadly laments , 2 cor. 3. 14. for ' til this day remaineth the same veil untaken away , in the reading of the old testament . he speaks of the veil on the hearts of the unbelieving jews . ( 3. ) another spiritual jugement , which christ laments , as that which hung over jerusalem , was gods pouring out on her a spirit of slumber , and delivering her up to judicial occecation and obduration , or hardnes of heart . so rom. 11. 8. god hath given them the spirit of slumber . and this indeed was the curse of curses ; the plague of plagues ; the hel of hels ; which contains in it al manner of spiritual jugements ; as being left to the plague of their own hearts , 1 king. 8. 38. being given up to the enchantments of a bewitching world ; having al commun mercies and providences cursed to them , rom. 11. 9 , 10. being delivered up to satan , the god of this world , 2 cor. 4. 6. &c. but of these in their proper place . chap. vii . the eminent qualities , and efficaces of christs sacred tears . having finisht the object , or mater of christs lamentation , comprised in that notion [ over it , ] we now procede to the act [ wept . ] wherein we find two considerables , ( 1. ) the qualitie . ( 2. ) the efficaces of christs tears over jerusalem . sect. 1. as for the qualities of these tears , they are very rare and admirable , clothed with many eminences , which render them infinitely more excellent than al other tears . for ( 1 ) they are divine tears : dropt from the heart and eyes of him , who was as truely god , as man. and oh ! what an admirable , yea infinite perfection doth this give to these tears , that they flow from the divinitie ? what! doth the son of god , who is eternally blessed , in the beatific vision and fruition of his own glorie , drop tears ; and that over an ingrateful , contumacious , rebellious citie ? oh! who could ever have imagined , that this could be , had we not ocular and evident demonstration thereof ? surely these tears must be no vulgar , commun tears , which have so much of the divinitie in them . oh! what precious tears were these , that dropt from god-man ? what sweet and delicious wine were these tears to the angels that attended on christ ? ( 2. ) these tears of the son of god were ponderous , weightie , or rational tears : they were not , as ours usually are , foolish , irrational tears ; but very judicious , and wel-grounded . o! what infinite reasons , what rational motives had christ to induce him to weep over jerusalem ? how oft do our tears flow from false imaginations , or some feeblenesse of nature , without any grounded reasons ? but was it thus with christ ? had he not massie , ponderous inducements , to induce him unto this sacred passion ? were not jerusalem's sins , and approching ruines , forcible and binding reasons of our lords weeping over her ? ( 3. ) these tears of christ were most spontaneous , or voluntary and free ; not forced , and strained , as ours frequently are . oh! how naturally did this holy water flow from that sacred fountain , christ's eyes ? what bleedings of heart , what inward compassions were the main spring of this sacred passion , vented by his eyes ? christs tears had a divine fountain in the heart , by which they were fed and maintained : they were as the sweat of an anguished , troubled spirit ; as the bloud of an heart lively struck with the sense of jerusalems coming miserie . ( 4. ) hence also these tears of christ were most sincere and cordial . the best of our tears , have too deep a tincture of hypocrisie : naturalists say , that there is no pure element of water , to be found in this lower region : this is most certain as to our tears ; there are none so pure but they have some concretion , or commixture of sin and hypocrisie . but 't was not so with christs tears : every tear that dropt from him was as pure as crystal : there was not the least tincture of guile , or hypocrisie in his tears : every tear was a lively glasse and image of his heart : there was an exact conformitie between the passion of his eye , and compassion of his soul . ( 5. ) again , these tears of christ were spiritual and regular ; not carnal , or exorbitant . we seldome weep , but there is much of carnalitie , and exorbitance in our tears ; either in regard of the motives , mater , or manner of their emanation . but oh ! how spiritual as to their motives ; how regular as to their mater ; and how ordinate and harmonious as to their manner were al christs tears ? alas ! how impossible is it that there should be any irregular or inordinate passion in christ , who was a masse of pure grace ? our blessed lord was not a mere patient , but a wise judicious agent in al his passions : hence that which is expressed by a passive verb , john 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my soul is troubled , is expressed by an active , john 11. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he troubled himself ; which clearly shews that christs troubled affections were governed , and influenced by his jugement ; every tear that dropt from him was perfumed with grace : his eyes were as a fountain of rose-water ; every drop gave forth a sweet smel of heaven . ( 6. ) christs tears were generous and noble : he seemed to forget and disregard himself , whiles he minded and regarded jerusalem . his own crucifixion was very near , yet he seems to overlook that , and mournes chiefly for jerusalem's ruines . alas ! how selfish , private , and narrow are our tears , for the most part ? we oft weep for the evils we suffer : but oh ! how rarely do we weep for the evils we commit ; or , for those which the church suffers ? the evils that touch us afflict us ; but how little are we afflicted with the evils that touch the honor of christ , or his concernes ? but was it thus with our great lord ? whence sprang his tears ? was it from the provision of his own sufferings ? or , was it not rather from the intuition of jerusalem's sins and sufferings ? jerusalem , is at this very time , plotting the death of her tender-hearted savior : but lo ! what affectionate tears doth he shed over jerusalem's apprehended destruction ? oh! what generous and noble tears are these ? how much self-denial is here ? ( 7. ) these tears of christ were also meek , and humble . our tears , if they have any thing of a noble and generous tincture in them , then usually they are proud and obstinate : but these tears of our blessed lord were not lesse meek and humble , than great and generous ; and oh ! how rare is such a conjunction among men ? some heroic and generous romans , have dropt some tears over their vanquisht enemies : but how much pride , how much triumph , have they discovered therein ? but it was not thus with jerusalems king : his tears flowed from an humble , contrite , meek , and broken spirit : they were the tears of the lamb of god. no proud murmurs ; no sullen pettish humors ; no revengeful thoughts were mingled with these his sanctified tears ; as usually there are with ours . ( 8. ) these tears of christ were amorous , and pathetic . what a great pathos and emotion of affection lay wrapt up in christs tears , is evident by his broken and imperfect language , v. 42. saying , if thou hadst known , even thou , at least in this thy day ! &c. how broken and imperfect is his language ? his heart was so ful of affection , as that he wanted words to give vent thereto : he drops now and then a word , and now and then a tear : 〈◊〉 , his tears swallowed up and drowned his words ; which argues a mightie pathos and ebullition of affection . those who were present at lazarus's grave , and saw our blessed lord to water his grave with tears , conclude , john 11. 36. behold , how he loved him ! and may not we in like manner , from christs tears over jerusalem , crie out also , behold , how he loved it ? julius caesar beholding the head of pompey his slain enemie , could not but drop some tears over it ; which was an argument , not only of a generous heroic spirit , but also of some affection towards pompey . but oh ! what tendernesses of love , what warme bowels of affection lye wrapt up in the tears of our gracious lord , over impenitent and ingrateful jerusalem ? doth it not argue an high degree of love in those tears of our lord , that , forgetting al the past injuries done unto him , and al the future cruelties he was to suffer from this rebellious citie , he could notwithstanding weep over her coming miseries ? so amorous and pathetic were these tears . ( 9. ) these tears of our affectionate lord were also dolorous and sympathetic : there was not only love , but also grief , sympathie , and compassion in these tears . this addes a further excellence to christs lamentation : for grief and sympathie with others in their afflictions , is an afflictive passion ; and therefore rarely exerted in any eminent degree , but among intimate confidents and friends ; who are knit together by such an intimate , essential bond of amitie , as that they can espouse each others ils , as their own , sympathie argues an high degree of amitie : and oh ! what sympathie , commiseration , and compassion do christs tears argue ? are they not as the bloud of a wounded heart , to use cyprian's phrase ? doth not the romans sword , which ere long was to be sheathed in jerusalem's bowels , pierce thorow the very heart of her messias ? how is his spirit wounded by the sword of divine wrath , that hung over jerusalem ? al tears are the legats , or ambassadors of grief ; but none argue more grief , than such as are dropt over our nearest relates , in deepest miserie . and o! what passionate grief and sympathie was there in christs tears , over bleeding jerusalem ? thus theophylact on this text : o he wept over the citie as a man-lover — he therefore discovered by his weeping bowels of pitie . what a sacred prodigious passion is here ? oh! how warme and bleeding with compassions are these sacred bowels , which embrace a citie so impenitent , so ingrateful , so ful of bloudy and mischievous contrivements against so gracious a savior ? joseph , when his bowels waxed warme , could not choose but break forth into a passion of tears , in the presence of his brethren , who had been so injurious to him : but o! joseph's compassions were infinitely short of these in our lord , towards ungrateful jerusalem . it s reported of scipio africanus , that when he beheld carthage mount up in flames , he could not but weep : which argued some commiseration in this noble heroic spirit , who was an enemie . but , alas ! what is this to those unparalled compassions , which flowed forth from the heart of christ , together with his tears over jerusalem ? ( 10. ) another qualitie appendent to christs tears regards their season , which was a day of public rejoycing : this sad lamentation of christ , was in a day , wherein they made solemne acclamations of joy , and sung hosanna's unto him . this argues the weight of christs tears : surely there must needs be some weighty reason and cause of these tears , which were so plentifully poured out , by our lord , in a day of such solemne triumph . ay , but our lord did , by the eye of his omniscient divinitie , discerne a world of hypocrisie , vnbelief , ingratitude , and treacherie in their hearts : he foresaw that some of these very men , who now sang hosanna's to him , as their crowned messias , would , within few days , crie out , at least in heart and consent , crucifie , crucifie him . he had a clear prevision of al jerusalems treasons , and bloudie designes against his regal person , crown , and dignitie , with al the sad effects hereof ; and this sad prospect drew tears from him in this day of solemne joy. ( 11. ) lastly , these tears of christ were public , in the view of al standers-by ; which gives some accent to them . had he wept in a corner , where no eye could have seen it , surely it had been very much , for a person of his qualitie and dignitie : but oh ! to shed tears in such a public manner , what burning affections ; what a fermentation of boiling compassions ; what sympathetic tendernesses doth this argue to be in the heart of our lord ? thus much for the eminent qualities of christs tears . 2. we come now to the efficaces and influences of these sacred precious tears ; which also admit several regards . ( 1. ) these divine tears of christ were very ominous , and prognostic : they did foretel dreadful accidents , and prodigious disasters , which would befal jerusalem . these tears proceded not from a sick brain , or phantastic imagination of chimeric , or impossible dangers ; no , they were prophetic tears , issuing from a judicious eye , which had an hypostatic union with the omniscient divinitie . ( 2. ) hence also they were instructive tears : every tear dropt a lesson ; yea , preacht a sermon to impenitent , unbelieving jerusalem . oh! what sacred instructions , what sage documents , what deliberate counsels , what seasonable admonitions , what useful cautions , did every tear carrie in its bowels ? how happy might jerusalem have been , had she but understood , and entertained the holesome doctrines , which these tears preached to her ? did not every tear instruct her , what a tender-hearted savior she had to deal with ? how unwilling he was to reject her ? how glad he would be , to receive her into the bosome of his grace ? what a bloudy sin unbelief was ? &c. ( 3. ) these divine tears were not only instructive , but also exhortative . they carried in them efficacious and binding arguments , to persuade impenitent jerusalem , to mind , and embrace the things that did belong unto her peace . what more efficacious to prevail on an obstinate wife , than the tears of her affectionate husband ? what more powerful charme may there be , to win the obedience of a rebellious child , than the tears of affectionate parents ? can there be a more forcible motive to gain the consent of a sick patient , than his physicians tears ? what wil move the hearts of desperate rebels , to returne to their liege lord , if his tears wil not do it ? and , lo ! here the king of kings , by his pathetic tears , exhorts , persuades , and invites his obstinate spouse , his rebellious children , his sick patients , and his rebellious subjects to returne unto him , and embrace the things that belong unto their peace . so ezech. 18. 23. have i any pleasure at al that the wicked should die , saith the lord god ? &c. more particularly , these tears of christ exhort , and invite jerusalem to repentance : christ weeps for her sins , that so she might thereby be induced to weep for her own sins . doth it not argue an heart desperately hard , when christs tears wil not dissolve or soften it ? drops of rain wil in time make a rock hollow : oh then ! how obdurate is the heart of jerusalem , when the efficacious tears of the son of god wil not move , or work upon it , to consider the things that belong unto her peace ? ( 4. ) these tears of christ were also comminatorie , or threatning : every tear speaks a curse , and direful threat to the impenitent jews . as patience , so tears rejected , or abused , become furious . those are the most dreadful curses , which procede from the mouth of blessednes it self . if christs affectionate tears prevail not on sinners to come unto him , and partake of his blessings ; they then fal down in shours of divine threats and curses . and oh ! what an astonishing curse is this , to be cursed by the mediators mouth , which is the fountain of al blessednes ? o! what a deplorable case is jerusalem in , when every tear of her gracious lord drops a threat , and curse on her ? how has jerusalem for more than 1600 years layn under this curse here dropt , and mingled with our lords tears ? ( 5. ) these sanctified tears of christ were also intercessorie : as they threatned curses on the reprobate jews ; so in like manner did they intercede for mercie on the elect jews in jerusalem . christs tears , as wel as his bloud and prayers , were a part of his intercession : they had an articulate language and voice , which god the father wel-understood . and look as christs intercessory prayer for his church , joh. 17 , includes also a curse on their enemies ; so also these his tears , albeit they threaten curses to those who persevere in their impenitence ; yet they intercede for mercie on the elect seed . ( 6. ) these tears of christ were very influential and fructuous . every tear dropt grace into the hearts of christs penitent believing disciples . christs tears , as they were a deluge of curses on the impenitent jews ; so also were they a floud of mercies towards his elect seed . without dout , those christs disciples , who saw him shed these tears , were not a little moved , and influenced thereby . christs tears were a soverain means to mollifie and soften their rockie , stonie hearts : how could they refrain to mourn , when they see their lord weep over jerusalem ? what grief and shame might they wel have for their own sins , when they behold their great lord , thus to weep over jerusalem's sins ? how much ought these sympathetic tears of their lord move them , to sympathise also with jerusalem in her miseries ? ( 7. ) lastly , these sacred tears of our blessed lord were also exemplary . without al peradventure , our blessed lord intended these his public tears , not only as a demonstration of his affectionate regard towards sinners , but also as a great exemplar , or patterne for his saints . christ , the natural son of god , hereby gave al the adopted sons of god , a fit patterne for their tears . christ wept for jerusalem's sins , thereby to give us a patterne of mourning for sin , both in our selves and others : christ seems to forget his own sufferings , whiles he laments the sufferings of jerusalem , now contriving his death : oh! what an admirable exemplar is here for saints to bleed over the sufferings of others , yea of enemies more than their own ? but how far christs tears ought to be imitated by us , we intend to shew in the application . chap. viii . the motives , that induced christ to weep over jerusalem , from his relations to her . having dispatcht the object and act of christs lamentation , we now passe on to our third question , what it was that moved christ to weep over jerusalem ? as for the motives which refer to the object , they have been sufficiently explicated , in what precedes , chap. 4 , 5 , 6. i shal now only mention such as lie wrapt up in the subject , christ , and his relation to jerusalem . relations , as we al find by experience , carrie in them the most moving considerations : nothing so efficacious to draw forth commiseration and pitie , towards an object in miserie , as our relation natural or spiritual to it . the strongest motives to compassion spring from relations . now our blessed lord stood in many near relations unto jerusalem ; which greatly moved him to commiserate her sinful , and ruinous state . ( 1. ) christ bore the relation of a father to jerusalem : israel was his first-borne church : as luke 15. 25. where the jewish church is wrapt up in the parable of an elder son . now its wel-known what binding motives to pitie lie wrapt up in the bowels of a father . was it ever known , that a father saw his child burning in the fire , and yet wanted bowels of pitie for him ? can we imagine , that the heart of our tender lord , which was made up of such tendernesses , could forbear to bleed over dying jerusalem ? we find this lively exemplified , in the movings of christ affectionate bowels towards ephraim , jer. 31. 20. is ephraim my dear son ? is he a pleasant child ? for since i spake against him , i do earnestly remember him stil : therefore my bowels are troubled for him . the bowels are said to be the seat of the most tender affections : and it is certain , that in great acts of commiseration the bowels are most deeply affected . though this be spoken of christs compassions towards penitent ephraim , yet in some proportion it holds good , in respect of back-sliding jerusalem : for a prodigal rebellious son is a son , and therefore the object of commiseration , as it appears in the storie of the prodigal , luk. 15. 20. though jerusalem was now turned prodigal , yet christs bowels could not but melt towards it , with tender commiseration . 2. christs relation to jerusalem as an husband , is yet a deeper motive to stir up his bowels of pitie towards her . jerusalem was christs first-bride : she got his first virgin-love : she first subscribed with her hand to the conjugal contract ; and thence became holinesse to the lord. jer. 2. 2 , 3. go and crie in the ears of jerusalem , saying , thus saith the lord , i remember thee , the kindnes of thy youth , the love of thine espousals , &c. so v. 5. what iniquitie have your fathers found in me , that they are gone far from me ? ah! this breaks christs heart , that jerusalem , who had , by a solemne mariage bond , joined herself to him , should now turne her back on him , as a commun harlot , and lie in commun for every idol-lust . how could this tender-hearted savior , choose but weep over jerusalem , his apostate-spouse , who never found iniquitie in him , or any just cause for such a grand apostasie ? would it not break the heart of a tenderhearted husband to see his wife bid defiance to him , and lie in commun for every base miscreant ? this christ sadly laments , jer. 31. 32. which my covenant they brake , although i was an husband to them , saith the lord. as if he had said : o! this breaketh mine heart , i cannot bear it , that israel should break with me , who have been so kind , so affectionate , so indulgent an husband to her : who could ever have imagined that israel , would have dealt so unkindly with me , who have been so kind to her ? what prodigious disloyaltie is this , that jerusalem should prove so false to me , who have been so faithful an husband to her ? yea , what monstrous folie is this , that jerusalem should be so cruel , so bloudie-minded , so much an enemie to her self , as to reject me , her best friend and husband ? ( 3. ) christ was nearly allied to jerusalem as her lord and soverain , which gives him a further inducement to mourne and weep over her . this we find insisted on , john 1. 11. he came unto his own , and his own received him not . his own jerusalem was christs own proper house ; a palace , which he had built , for his own regal residence ; a temple , which he had erected and consecrated , for his own divine worship : and was it not al the reason in the world , that christ should be received as lord into his own p house and temple ? q is there any thing more naturally our own , than that which we give being and existence unto ? was not jerusalem then most properly , yea most naturally christs own , in that he gave being to her , both in her politic and religious capacitie , as a state and church ? and yet , lo ! it followes , and his own received him not , i. e. as lord and king : our blessed lord comes and knockes at jerusalem's gates ; but could not be admitted into his own house . oh! how greatly doth this pierce and wound his heart ? who could ever have thought , that the lord of glorie should have been denied entrance into his own royal palace ? what stupendous rebellion is this ? surely , wel might this draw tears from our lord. ( 4. ) christs federal relation to jerusalem , as minister of the covenant brought him under an essential , and deep obligation to lament over her sinful , and ruinous state . christ was invested with an aptitude and facultie to preach glad tidings of salvation unto jerusalem : yea , the jews , just before this lamentation , luke 19. 38. recognise him as mediator , and supreme minister of the covenant : this toucheth him to the quick , to consider that he , who was their alone mediator , and had , with so much fidelitie and affection , preached the everlasting gospel to jerusalem ; yea was , by some of them , solemnely avouched to be their crowned king , should yet be rejected by them , together with al the great things that did belong to their peace . christ tels us , that it was his meat and drink to performe his office as mediator , namely to gather in the lost sheep of israel : therefore when he considers their contumacious obstinacie and rejection of him , oh! how doth this wound his heart ? what a doleful contemplation was this unto him ? r thus as he was jerusalems supreme minister , he doth , by virtue of his office , deplore its wilful impenitence , and approching ruine . alas ! what an heart-bleeding consideration is it , to a faithful gospel-minister , after al his indefatigable and unwearied labors with his stock , to see them persist in open defiance against god , to the ruine of their souls ? and may we imagine , that our tender-hearted lord , who was jerusalem's chief bishop , or minister , and had preached so long , with so much affection to her , should not be deeply afflicted , at the consideration of her wilful unbelief , and ensuing miserie ? surely the consideration of this his office and relation added much weight to his lamentation . would it not grieve a tender-hearted physician , to see his patient to spil his physic , which alone can cure him , and so run into desperate courses , which wil unavoidably bring death to him ? just so it was here , christ was the good samaritan , jerusalem's most affectionate physician , and therefore it could not but prick him to the heart , to see her wilfully rejecting al the good things that belonged to her peace and health ; to run her self into inevitable ruine . ( 5. ) christs natural relation to jerusalem , as he was a borne jew , and so her elder brother , added many ingredients to this his sad lamentation . our blessed lord was borne of a judaic mother ; he had a judaic heart loged within him ; judaic bloud running in his veins , judaic bowels and compassions ; and therefore no wonder that he weeps over his impenitent brethren , who were on the brink of ruine . but so much may suffice for the motives which induced our lord , thus to weep over jerusalem . chap. ix . doctrinal corollaries , and practic uses , drawn from this christ's lamentation over jerusalem . having gone thorow the explication of the proposition , we come now to the improvement thereof ; and that first by doctrinal inferences . ( 1. ) doth christ weep over the sins and ruines of impenitent jerusalem ? hence then infer , , that christs affections are relative : his sorrow stands in relation to the sinners miserie ; as also his joy to the sinners good . al christs affections , whiles on earth , were very generous and public : he discovered little or nothing of private interest and passion : al his affections , actions , and passions were relative . yea , the whole of christ as mediator , is relative : he espoused human nature not for himself , but for sinners : he lived not for himself , but for his people : he died not for himself , but for sinners : thus here he wept not for himself , but for jerusalem . ( 2. ) this also discovers to us , the heroic , and pure strain , or temperament of christs affections . doth he , indeed , shed tears over jerusalem , who is now meditating , how she may shed his bloud : has he so much pitie and bleeding compassion for her , who hath so little pitie and compassion for herselfe ? oh! what incomparable generous affections are here ? what an unparalled sweet humor is there loged in the heart of this great emmanuel ? who could ever have imagined that human nature had been capable of such pure , and desinteressed affections , had we not so real an experiment thereof in this soverain messias ? ( 3. ) hence likewise we may collect , how really and chearfully willing christ is to save sinners . certainly , he that makes such bitter lamentation over the foreseen ruines of jerusalem , must needs have a very cordial , and unfeigned wil and desire of her salvation . this we find expressed to the life , mat. 23. 37. o jerusalem , jerusalem — how oft would i have gathered thy children together , even as an hen gathers her chickens under her wings , and ye would not ? what a pathetic expostulation is here , which carries in it notices of vehement affections ? oh! how willing is christ to give unto sinners the things that belong unto their peace ? yea , is he not more willing to to bestow great things than smal ? doth not his willingnesse to give , infinitely excede the sinners willingnesse to receive ? is not christ more glad to receive poor and weary souls , than they are to come unto him ? may sinners come too soon to christ , or before they are welcome ? has christ set any bars or rails about his throne of grace ? may not whoever wil , come and drink freely , and deeply of this living fountain ? is not every thing about christ mighty drawing , alluring , and inviting ? how drawing and encouraging is his gospel ? what alluring and inviting arguments are there in his bloud and passion ? has not christ removed al groundlesse cavils and objections , which foolish sinners are apt to make against coming to him for life ? doth not jerusalem first break with him , before he breaks with her ? and when that unhappy breach is made , doth not his weeping over her sufficiently argue , how fain he would be reconciled to her ? how much 't would please him to see her but cast half an eye towards him ? how much his heart would leap within him , to behold her , in the prodigals posture , returning towards him ? did christ ever cease to make tenders of grace to her , ' til she ceased to accept or desire the tenders of his grace ? yea , is not christs forwardnesse to give , beyond the sinners forwardnesse to receive ? did christ ever refuse to give , til sinners refused to aske what they wanted ? oh! how oft doth christs kindnesse overcome the sinners unkindnesse ? did he not frequently expresse great love and pitie , when he had the greatest cause to expresse severe wrath ? oh! what infinite pleasure and satisfaction doth christ take , in his gracious effusions and communications to sinners ? doth he not thinke himself sufficiently paid for what grace he hath given forth , if he may but obtain the souls desires after more ? how industrious is he in seeking sinners , when they have lost themselves ? oh! what a sad consideration is it , that christ should be so boundlesse and large in his offers , and we so narrow in our receivings ? ( 4. ) christs weeping over jerusalem instructs us further , what a dreadful sin it is to reject christ , and al other concernes of our peace . christs gracious invitations unto , long waitings for , and at last tears over jerusalem , do greatly aggravate her impenitence , and unbelief towards him . for the lower christ condescends to sinners , the nearer he comes to them , and the more importunate he is in the offers of his grace ; the greater is their sin in rejecting such gracious and sweet offers . what ? doth christ come unto his own ; his own children , spouse , subjects , brethren , and friends ? and wil not his own receive him ? doth he so freely open his gracious heart to sinners , and wil they shut their hearts against him ? is he so forward to give , and shal we be so backward to receive ? doth christ offer such great things to sinners , and shal they prefer such poor toys before them ? yea , is christ in himself so incomparably excellent , and wil sinners yet so much disdain him , and so proudly shift themselves of him ? can there be a more hainous sin than this , to meet christs bowels and pitie with kicks , and contemt ? oh! studie the weight of this sin . ( 5. ) this lamentation of christ over impenitent jerusalem teacheth us also , that mans ruine is from himself ? if after al christs gracious invitations ; al his unwearied forbearances ; al his bitter and salt tears , jerusalem wil stil persist in her rebellious contemt of his gracious offers , how inexcusable is her sin , and inevitable her ruine ? what wil prevail upon her , if christs tears , and intreaties wil not prevail ? what can save her , if her redemers grace and mercie save her not ? what is it that keeps evangelic sinners from being saved ? is it any defect in the object , or its revelation ? is it mere simple ignorance , or impotence in the subject ? no ; but it is wilful blindnesse and impotence : they shut their eyes and wil not see ; they bolt their hearts and wil not open to christ , who knocks at the dore of the soul , by many gracious invitations of his gospel and spirit . and do not such deservedly perish , who electively embrace their own ruine , and wilfully reject the things that belong to their peace , mat. 23. 37 ? surely this wilful impotence , or rather impotent wilfulnesse evidently demonstrates , that impenitent sinners frame their own hel. ( 6. ) hence also infer , that the greater privileges , and marques of favor christ doth confer on any people or church , the more sorely doth he resent any unkindnesse from such . the resentment of a smal unkindnesse , from such as have been obliged by special favors , is more afflictive , than greater unkindnesses from others . for jerusalem , who lay under so many , and essential obligations , to reject christ , and al his gracious tenders of mercie , oh! how much doth this break his heart ? what swords and spears to pierce thorow his soul is this ? for jesurun , when she is made fat with divine mercies , to kick against those bowels , whence her mercies flowed , how much doth this wound and grieve the heart of christ ? ( 7. ) lasty , hence also we may collect , that christ's tears are the best exemplar , or patterne of ours . he that wil mourne in a christian manner , needs no better idea , or exemple than this christs lamentation . al christs affections , actions , and passions , so far as they are imitable by us , deserve a great remarque : but nothing cals for a more exact imitation from us , than this christs lamentation : every branch thereof deserves great consideration , admiration , and imitation . 1. we procede now to some more practic application of our proposition ; and that first by way of admonition , and advice , that we al studie wel , and consider deeply jerusalems church-wasting sins , how far they may be found amongst us . was jerusalem guiltie of rejecting christ , and the things that did belong unto her peace ? and have not we been , in an high mesure , guiltie of the same ? doth not this sin lie involved in londons ashes and ruines , as wel as in jerusalems ? did jerusalem fondly flatter herself , and ungroundedly presume of peace , when christ threatned nothing but wars and desolations ? and has not this also been englands sin ? do not men crie peace , peace , when god speaks nothing but wrath ? was jerusalem puffed up with spiritual pride , and carnal confidence in her church-privileges , and the tokens of gods presence ? and have not english professors been notoriously guiltie of the same sins ? did jerusalem sleep securely under al christs divine comminations , menaces , or threats of approching judgements ? and has not england also slept securely under al divine premonitions of coming judgements ? had earthly-mindednesse a great place in jerusalems black catalogue of church-desolating sins ? and have not english professors been dreadfully guiltie of this sin also ? have not back and belly , trade , pompe , and pleasures , been the great diana's , which have captivated the hearts of too many professors ? was jerusalem infructuous and barren under al gracious appointments , vouchsafements , and influences ? and has not this also been englands great sin ? did jerusalem persecute gods prophets and apostles ? and may we exemt england from the guilt of this sin ? was the want of reformation jerusalems church-depopulating sin ? and is england free from this sin ? lastly , was jerusalem guiltie of impenitence , want of humiliation , and open apostasie ? and let al judge , whether england has not been fouly guilty of the same sins . o that english professors would spend some time , studie , and pains , in completing this parallel between jerusalem and england , in point of church-wasting sins , thereby to break their hearts , and make them bleed forth bitter lamentations over englands sins , and approching miseries , if she repent not . hence also we are furnisht with mater of exhortation to english professors , that they would , by al means possible , endeavor , both in themselves and others , an exact imitation of this our lords lamentation over jerusalem ? did our gracious lord , who was himself void of the least spot , weep so bitterly over jerusalems sins ? oh then ! how much should we , poor sinful we , weep over englands sin , whereunto we have contributed so great a share ? doth our blessed lord , who was free from al sin , so much lament the sins of others , wherein he had no share ? o! what an high degree of impenitence is it then for us , not to lament over our own sins , or national sins , wherein we have had our share ? if we mourn not over national , or church-sins , do we not hereby make our selves partakers in them ; and so by consequence , in those judgements that follow ? oh! what a sad contemplation is it , to think how many great professors make themselves guilty of national , or other-mens sins , by not lamenting over them ? how much blasphemie , atheisme , profanesse , idolatrie , sensualitie , securitie , contemt of the gospel , and other national sins , are by the righteous god , charged on the account of many great , yea some good professors , because they never mourned over these national sins ? and may not these professors expect to be involved in national jugements , who thus , by their defect of humiliation , involve themselves in national sins ? yea , may not the great want of mourning , and humiliation for other mens sins , give too many great professors cause to suspect , that they never truely mourned , or were humbled for their own sins ? for he that mournes for his own sins as he ought , mourns chiefly for the dishonor that comes to god thereby : now if this be the principal motive of our mourning for sin , then we shal mourn for the dishonor that comes to god by other mens sins , as wel as by our own . but the bottome-reason why some professors mourne for their own sins , and not for other mens sins , is self-love : they think their own sins wil draw jugements on themselves , and therefore they mourne for them , thereby to avert gods wrath from themselves : whereas true godly sorrow is chiefly afflicted for the offence given to god : it is grieved , not so much because self , as because christ is grieved . certainly a soul truely humbled for his own sins , wil also be humbled for , and mourn over national sins and jugements . how much then are we concerned to imitate our great lord in this his lamentation ? do not his tears accuse , and condemne our impenitent , secure , and hard hearts ? he weeps for other mens sins ; but alas ! how little do we weep for our own ? may not christs tears fil us with soul-confusion and shame , to consider , how much we are strangers to such christian lamentations , over sinful and ruinous england ? has not this been the practice of saints in al ages , to lament over the sins , and ruines of their church or state ? was not this the temper of lots spirit ? is it not said , he was vexed with the filthy conversation of the wicked , 2 pet. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oppressed as with a burden , or dispirited and weakned , as with a tedious sicknes , as the word imports ; so v. 8. vexed his righteous soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cruciated , or tormented his soul as upon a rack : such was his grief and anguish for their sins . and was not this likewise the gracious posture of davids spirit , psal . 119. 53 , 136 , 158 ? oh! what lamentations did the good prophets of old make over jerusalems first captivitie , and her sin , which was the cause thereof ? again , has not god made many gracious promisses to such , as mourne over the sins of the places they live in , as ezech. 9. 4 ? it s true , peradventure they may not be exemted from commun calamities ; ay , but doth not god sanctifie , and sweeten al unto them ? but to speak a little of the qualification of our lamentation : we are to imitate , as much as may be , the qualities , or manner of christs weeping . were christs tears rational , spiritual , and voluntarie ? such should ours also be . was christs lamentation generous and public ? did he seem to forget his own private sufferings , whiles he bewailed jerusalem's ? oh! how ambitious should we be of the like pure sorrow ? were his tears pathetic , and sympathetic ? did every tear flow from a broken bleeding heart ? how much then should we affect such tears ? again , were his tears so efficacious , so influential ? what a shame is it then for us , that our lamentations are so barren and fruitlesse ? alas ! how far short do our lamentations come of christs ? do not we grieve more for the evils we our selves suffer , than for the sin , we or others commit ? sense of pain , or losse afflicts us : but how little are we afflicted with the sense of guilt and sin ? we mourn over the ruines of a burnt citie , or impoverished nation : but how little do we mourn over our sin , and the wrath of a sin-revenging god , which were the causes of those ruines ? lastly , christs lamentation , doth administer to us a serious caution against al those sins , which may draw down jugements on a citie , state , or church . is not this the great end and designe of al divine lamentations , to obviate and prevent the like sins and ruines ? was not this one main end , why christ here breaks forth into so sad a passion of weeping over jerusalem , thereby to lay in a caveat for us , that we run not into the like sins and ruines ? o then let us keep our spirits , and lives , at the greatest distance that may be , from these or suchlike church-sins , which bring with them such stupendous , inevitable church-ruines . reformation is the supreme end of al sacred lamentation : and albeit national jugements may surprise us , as wel as others , yet if we can keep our selves from national , and church sins , which are the causes of such jugements , they wil in the issue prove no jugements , but perfumed mercies to us . what ever burdens lie on our backs , if sin lie not on our spirits , they wil be very tolerable , easy burdens to us . book ii. a general consideration of the text , luke 19. 42. with a particular resolution of that first question , what it is not to know the things that belong unto our peace ? or , wherein the nature of unbelief consists ? chap. i. the explication of luke 19. 42. having given some general account of christs lamentation , both as to its mater and forme , we now procede to a more exact consideration of the chief particulars thereof contained in v. 42. saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . these words carrie in them an extreme pathos , or moving affection : every word is pathetic , and emphatic : christs heart seems so ful of bleeding pitie , as if he wanted words to give it vent : every expression is so broken , as though his heart were quite broken to pieces : yea , doth he not seem to drop a tear between every word ? to speak , and weep ; to drop a word , and then a tear ? so ful of affection and commiseration is every expression , as it wil appear by each particular . saying , ] christ doth not only weep , but speaks , he mingles words very emphatic with tears ; which addes much efficace , and weight to his lamentation . if , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : s some understand the the first particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aitiologic , or causal ; and so they suppose it to discover to us the cause of christs weeping . t but others , upon more grounded reasons , make the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant , and expletive ; according to the greek idiome and luke's wonted pleonasme , wherein it usually stands as a note of asseveration , and so serves for a mimesis . for they are wont to premit it before a sentence , which being spoken by some one , is recited ; whence it is no more than an enarrative , and expletive particle . neither doth the syriac version impede this construction : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not causal , but a note of exclamation . as for that next particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred , if , it is variously explicated : u some conceive there is no defect in this discourse of christ , and thence they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an optative sense , by vtinam , would to god thou hadst known : so they make it to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . because ( 1. ) this is not improper , or unusual in the greek . ( 2. ) the syriac , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illu , is also optative . ( 3. ) in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used by the lxx. for 17 jos . 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would to god we had remained . but i rather incline to the jugemeut of calvin , beza , and others , who make this oration of christ to be elliptic , or defective ; and so refer the partible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if , to the subjunctive mood . ( 1. ) because the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rarely , if ever , found used in the new-testament , for vtinam , would to god. ( 2. ) because it is here premitted , as introductive to a pathetic exclamation , drawn from most intimate bowels , and such a torrent of melted affections , as seem to shut christs mouth , and interrupt his words . w and indeed experience testifieth , that such , in whose bowels are loged burning vehement affections , are not able to expresse their minds , but by abrupt and broken words . and that which confirmes this reason , is , that we find here , in christs expressions , two mixed affections ; 1. a great mesure of commiseration and pitie , as to jerusalems approching miserie . and 2. a great degree of indignation , by reason of her prodigious ingratitude , contumacie , and unbelief ; which were the cause of al her miserie . thus a learned x author observes , that this oration of christ is defective ; as of one , who partly commiserates jerusalems approching destruction ; and partly upbraids her unheard-of perfidie , and contumacie . thus it seems evident , that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if , here notes christs speech to be very defective , abrupt , and pathetic . but yet there remains a difficultie , how this pathetic interruption , or defect in christs oration , is to be filled up ; concerning which we shal speak in the explication of that clause , even thou . it follows , [ thou hadst known , ] i. e. believed , embraced : for it is a general rule among the hebrews , that words of sense implie affection . faith is oft in scripture expressed under the notion of knowlege ; because assent is the first essential ingredient of faith ; whence follows consent : and albeit the former may sometimes be found without the later , as in historic faith ; yet the later is never found without the former . there can be no consent , without assent , although there may be sometimes assent without consent , as in the devils . yea , may we not affirme ( which we dout not but to demonstrate in its place ) that al true , divine , spiritual , deep , prevalent , efficacious assent , to the things that belong unto our peace , is ever attended with a sincere consent to the same ? for , albeit divine saving assent , and consent , may differ as to their formal acts , and objects ; yet are they not the same , in regard of their effective principles , ends , and effects ? is not the wil under the tuition of the understanding ? can it move regularly towards any object , without the conduct of the mind ? yea , have not the mind and wil mutual , reciprocal influences each on other ? and lastly , what if we should assert , that the mind , which is the seat of assent , and the wil , wherein the consent of faith is seated , are not essentially different faculties ; but one and the same soul , receiving different denominations , according to its different acts , and objects ? this is no novel opinion , neither do we want reason , or sacred authoritie to confirme the same , as we may prove hereafter . this gives us the reason why our blessed lord expresseth faith by knowlege ; and jerusalems unbelief , by not knowing the things that belong unto her peace . but we are also to remember , that it is not simple ignorance , that jerusalem is charged with ; but a perverse , stupid , voluntarie , affected ignorance ; which is so far from excusing , as that it aggravates the sin of those who are guiltie of it . even thou , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the vulgar latin and erasmus render the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et , and ; supposing it to be copulative ; as if our blessed lord should deplore and lament , that jerusalem did not receive the gospel , as other cities had done . thus some wil have the defect of this elliptic discourse filled up by a tacite indication of some other persons , or cities , who knew the things that did belong to their peace ; whose exemple our blessed lord would fain have jerusalem to follow , in knowing the things that did belong to her peace . these persons , some wil have to be the commun people , which immediately before make such solemne acclamations of joy , and sung hosanna's to christ , v. 38. others understand thereby other cities of judea , which had received the gospel : others understand it indefinitely , of al such cities as had at any time repented , and turned to god. as if our lord should have said , other cities , as ninive , &c. have acknowleged their sins , and understood the things that belonged to their peace ; would to god thou also hadst known the things that belong to thy peace : thus some . but we are not necessitated to introduce any persons , for the filling up this defective oration : y for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is not copulative , but put for vel , even , in this sense : if even thou , which art the metropolis of judea , the chief seat of the divine shekinah , or habitation , and adorned with such singular privileges , beyond al places in the world , if , i say , thou hadst known , &c. z thus that which christ here laments is not , that jerusalem had not known the things that did belong unto her peace , as other cities had done , but this is the great thing he bewails , that jerusalem , which lay under such deep and essential obligations , to receive her messias , even she should so unworthily reject him . so that the simple , and natural sense seems to be this : if even thou , whom it so nearly concernes , hadst known , &c. at least , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the repetition of the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not uselesse ; but carries with it a singular elegance , and emphase : a for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , refers to the citie ; thē last to her day , which follows : as if he had said ; if thou , jerusalem , hadst known , even thou , whom it so greatly concernes to know these things , at least in this thy day , in which i , thy promissed messias , am come unto thee . b thus the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood , as before for vel , even , or , saltem , at least ; which is evident from the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annext thereto . whence it follows . in this thy day ] there is a great pathos , and emphase in this notion , this thy day ; whereby we must understand , according to the hebraic idiome , that space of time , or the last period of that time , which our lord had so graciously vouchsafed to jerusalem , for her repentance . every word is very significant and weightie . ( 1. ) the word day , has much in it : as if he had said ; the day of grace yet shines on thee : thy sun is not as yet set : but the night wil follow , joh. 9. 4 this is termed , the time of thy visitation , v. 44. ( 2. ) the epithet thy is also very emphatic . thy day , i. e , that day , which thy lord has , in much singular favor , vouchsafed to thee , beyond al the world besides , which as yet lies in darknesse . thy day , wherein thy messias has given thee such public and manifest demonstrations of his sacred mission , and commission from god : thy day , wherein i have been wholly taken up in preaching to thee , the great things of thy peace ; wherein i have given thee so many solemne invitations , so many gracious allurements , so many bland and friendly intreaties , to accept of me as thy savior . and ( 3. ) there seems yet to lie a farther emphase in that first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this ; which seems to be both restrictive and emphatic : in this thy day , wherein i now make my last application and addresse to thee . as if he had said : i sent my prophets to thee ; but alas ! how were they abused , and slain ? i have in person made many addresses and supplications to thee ; but have i not received as many repulses from , as ever i made applications to thee ? lo ! now i make my a last application to thee : every word is watered , and bedewed with tears : o! that thou wouldest , in this thy day , thy last day , receive the things that belong unto thy peace . albeit thou hast hitherto rejected al my gracious offers ; yet even now , at least now in this thy day , be persuaded to listen to me . thus some understand by this thy day , the ultimate and extreme occasion , and season , wherein christ made offer of salvation to jerusalem . yet we may not exclude the former seasons , and offers of grace , which christ gave to jerusalem : for this pathetic oration includes in it , not only an invitation for the present , but also an exprobation , and indignation against jerusalem , for her former contemt , and rejection of the things that did belong unto her peace : so that we may not exclude any part of that time , which was afforded to jerusalem , by her messias ; although the last period of this time may , possibly , be chiefly intended . hence it is thought , that these words refer to that zechar. 9. 9. rejoice greatly o daughter of sion : shout o daughter of jerusalem ; behold thy king cometh to thee . but this coming of christ , may not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hactenus nunc saltem , cum illa dies qua dictum est , dicite filiae sionis , zachar. 9. 9. as i conceive , be confined to this last coming of christ to jerusalem , but extends to the whole oeconomie , or dispensation of his grace , before his crucifixion . but it follows . the things which belong unto thy peace ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is evidently an hebraisme : for the hebrews under the notion of peace include al manner of beatitude , and prosperitie . the things that belong unto our peace , are either complexe and notional ; or simple and real : the complexe , notional maters of our peace , are the evangel , or words of peace , promulgated by christ and his apostles : the simple and real things of our peace , are ( 1. ) christ himself , the great mediator of our peace , with al his merits . ( 2. ) the spirit of christ , who makes application of al our purchased peace . ( 3. ) god the father , the original fountain . ( 4. ) heaven , &c. but now ] here we have ( 1. ) an aposiopesis , or an abrupt breach in the course of the oration ; whereby a principal part thereof seems to be left unmentioned . this argueth the depth of christs grief , and the vehemence of his lamentation ; which wanted words to give it vent . this aposiopesis , or breach in christs words , may be thus filled up : if thou hadst known , even thou , at least in this thy day , the things that belong to thy peace , [ oh! how chearfully , how greedily wouldest thou have embraced them ? or , oh! how happy wouldst thou have been ? ] e others incline rather to refer the aposiopesis to the last clause of the following words , but now they are hid from thine eyes [ to thine unspeakable damage , and eternal ruine . ] the difference is not material : we may take in both . ( 2. ) but now ] as if had said : time was , o jerusalem , when thou hadst the bright , warme beams of my gospel-grace shining on thee : but now , thy day of grace is gone , thy sun is set : thou hast had many wooings , and importunate offers of grace from me : but now i am come to give thee my last adieu : adieu , jerusalem , adieu . thou hast had many strivings of my spirit vouchsafed to thee : but now my spirit bids thee farewel : farewel jerusalem . thence it follows , they are hid from thine eyes , ] here is an hebraic ellipsis , wherein the consequent is also expressed by the antecedent : for those things which are hid , are removed out of sight : whence the later is also expressed by the former : f so that the meaning is , the gospel is hid , and thenc removed from thee . or peradventure , it may allude to the veil on moses's face , whereby the glorie of god was hid from the jews ; which was a symbolic shadow of their blindnesse , as it is explicated by paul , 2 cor. 3. 13 , 14. for until this day remianeth the same veil , &c. this continues in use among the jews to this very day : for in their synagogues , whiles the law is read , they have a veil on their faces ; which is a black marque , though little considered by them , of the veil of ignorance , and hardnesse on their hearts . thus christ threatens here , that , for the future , the things of their peace , should be hid from their eyes . and it deserves a particular remarque , that their jugement bears proportion to their sin : they wilfully shut their eyes against the gospel ; and christ judicially shuts the gospel , and hides it from their eyes : g they reject the things that belong to their peace ; and the things that belong to their peace reject them : their hearts are sealed up by unbelief against the gospel ; and the gospel becomes as a sealed book to them : they bid adieu to christ ; and he bids adieu to them : they prefer cesar before christ ; and christ deservedly leaves them , to be ruined by cesars hands , whom they prefer before himself . chap. ii. eighteen general observations drawn from the words of the text , as before explicated . the words being thus explicated , they offer to us varietie of choise observations . as from that first notion , saying , we may observe ( 1. ) that christs expressions of pitie do spring from the deepest affections . every word is attended with a tear : every saying is a lively image of a wounded heart . ( 2. ) that christs sayings and doings are the same . every word of christ carries omnipotence in its womb : as his promisses , so his threats are omnipotent : and jerusalem found , by dreadful experience , this threat fulfilled to a tittle . yea , to this very day she lies under the dreadful arrest of this threat . the menaces , and threats of men , even of the greatest of men , are oft but smoke and wind : they threaten and storme much ; speak big words ; but alas ! how little can they do ? but oh ! what energie and efficace is there in every saying of christ ? hath not poor jerusalem layen 1600. years under the prodigious curse of this one dismal saying ? o! then dread every saying of christ . it follows : [ if ] hence observe ( 1. ) that christ is very real , serious , and pathetic in al his offers of grace unto sinners . every word of the gospel is but a chariot , that conveighs christs heart to sinners : if ever he be in good earnest , it is in his evangelic invitations . his bowels are never more warme , and rolling ; his affections never more bleeding , than in inviting and drawing sinners to himself . oh! how low doth christ stoop ? unto what mean termes doth he condescend , to win his enemies to be reconciled to him ? how studious and industrious is he , to remove al heart-cavils , against the offers of his grace ? doth he ever break with us before we break with him ? ( 2. ) this particle [ if ] as explicated gives us yet this further observation , that nothing doth more deeply provoke christs indignation against sinners , than the wilful rejection of his gospel , grace , and person . for this particle , if , as was noted , implies not only commiseration , but also indignation and exprobation : christ by this abrupt manner of speech doth sorely upbraid jerusalem , with her contumacious contemt of himself , and his evangelic offers of grace . now to upbraid another , is to lode him with reproches , disgraceful and biting words ; thereby to aggravate his ingratitude , and the foulnesse of his fact ; as also to manifest what a just ressentiment , and sense we have of the injuries done to us , by the person upbraided . so that christs upbraiding jerusalem with her wilful impenitence and unbelief , argueth his deep ressentiment thereof , and just indignation against her for it . thus christ upbraids his own disciples with their unbelief , mark 16. 14. which argues that the least degree of unbelief is greatly ressented by , and sorely offensive to christ . but of this hereafter , in the aggravations of unbelief . thou hadst known ] hence note ( 1. ) that sanctified notions are the root of saving faith , and the divine life . to speak a little what sanctified notions import ; and then what connexion they have with saving faith , and the divine life . these sanctified notions , are a divine light of life , john 8. 12. an unction from the holy one , 1 john 2. 20. proceding originally from the father of light and life , joh. 6. 45. whereby believers know things as they ought , 1 cor. 8. 2. for the spirit of god impressing a divine glorie on supernatural objects , it openeth the same to the mind , and also openeth the mind to receive the same ; and thence implanteth a supernatural instinct , a divine sagacitie , and intuitive light ; whereby the soul not only sees spiritual objects , but also has a particular , experimental tast , and feeling sense thereof ; which kils beloved idols and lusts , turnes the bent of the heart towards christ , and proves the dore to communion with god in christ , and the divine life . and oh ! how clear and distinct ; how deep and solid ; how sweet and delicious ; how efficacious and active , yea transformative are these sanctified notions , which lie wrapt up in the light of life ? what a mighty conformitie has the renewed mind , clothed with these divine notions , to al divine truths ? how is al the glorie of this lower world eclipsed , and al carnal delights made to lose their relish hereby ? what satisfaction in god , what fervent affections towards christ , what bigorous vigorous exercices of grace doth this light of life worke in believers ? but it hath a more peculiar soverain influence on faith , and al its vitals . inward , spiritual , deep , feeling , affective and practic notions , of god in christ have an huge soverain influence on faith : so the psalmist assures us . psal . 9. 10. and they that know thy name wil put their trust in thee . a clear , distinct , particular , stedfast , divine , operative knowlege of christ breeds confidence in , recumbence on , and adherence to him . none are more tenacious , and resolute in adhering unto christ , than such as are baptised with his spirit , and light of life . yea , according to the quantitie and qualitie of our light , such wil be the quantitie , and qualitie of our faith : if our light be spiritual , divine and saving , such wil our faith be : again , if our light be not only spiritual for the kind ; but also intense , prevalent and strong as to degree ; then wil our faith be also mightie intense , prevalent and efficacious : such an individuous , yea , essential connexion is there betwixt saving knowlege and divine faith . hence , ( 2. ) observe , that ignorance is the original , and most pregnant parent of vnbelief . the papists tel us , that ignorance is the mother of devotion . and it holds true , as to their own devotion , which is but superstition , and wil-worship : for ignorance is both the mother , and nurse of al idolatrie , and superstition ; and so by consequence also of unbelief : and therefore it is no wonder that the papists require only an ignorant , credulous , implicite faith of their devoti : for such a blind faith suits best with their blind devotion , and superstition . but surely such an implicite blind faith wil not suffice a christian : yea is it not the worst kind of unbelief ? to believe only as the church believes , without a right understanding of the objects we believe , what is it but to believe nothing as we ought ? he that pins his faith on the churches sleeve , without ever considering what he believes , what doth he , but at once part with , and bid adieu to his faith , religion , reason , yea , and his humanitie too , as we may shew hereafter ? such are the malignant influences , and qualities of a blind , ignorant implicite faith. even thou ] i. e. h thou jerusalem , who hast been the seat of the divine presence , dignified with such splendid marques of divine favor , and adorned with such rich discoveries of evangelic grace , &c. hence observe ( 1. ) that , as to externe marques of divine favor and benediction , the richest that a people , or church can be made partaker of , is to be made the seat of gods gracious presence , and evangelic administrations . out of heaven there may not be expected a greater externe privilege than this , for a people to be espoused by god , as his visible church , the place of his gracious residence , and evangelic administrations . this was jerusalems privilege : she was christs first bride : the covenant of grace was first loged in her bosome : christ was her first crowned king , and lawgiver : the oracles of god were first laid down in pawn with her : her land and citie was adopted by christ , as symbols of his church : her temple was a type of christs natural bodie ; wherein he dwelt by visible tokens of glorie , and grace : her males bore somewhat of christ in their flesh : yea , christ himself was borne of judaic flesh and bloud : jerusalem had the first tenders of gospel grace : christ long waited for , and as minister of the covenant , endeavored after her conversion . such were her privileges . but in this pathetic expression , even thou , there lies couched not only an intimation of jerusalems privileges ; but also an exprobation of her sin ; and that with vehement indignation . as if he had said : what! jerusalem serve me so ! even thou , who hast been so dignified by me ! oh! what an hainous odious sin is this ? who can bear it ? hence observe ; ( 2. ) that by how much the more any people or church is dignified with divine privileges , or gracious vouchsafements ; by so much the more hainous is their sin , if they improve not those means and privileges . the more excellent gifts we are invested with , the greater punishment do we deserve , if we abuse the same : so isai . 5. 1 , 2 , 3 , 4 , 5. at least in this thy day , ] these words , as before explicated , afford to us several practic observations . ( 1. ) that evangelic sinners have a day of grace afforded to them . where-ever the sun of righteousnes comes , he brings healing under his wings , ( i. e. beams ) or a day of grace . ( 2. ) that it is the supreme wisdome and interest of professors , to fil up their day of grace , with the duties of their day . oh! what deep engagements did jerusalem lie under , to improve her day of grace ? how happie might she have been , had she but performed the same ? ( 3. ) hence also observe , that the day of grace wil have its period . though christ wait long , yet he wil not wait always : the longest day of grace hath its night : and usually the clearer , brighter , and warmer the day of grace is , the shorter it is : where christ vouchsafeth the greatest means of grace , if they are not improved , but contemned , there usually the day of grace is shortest . think of this . ( 4. ) hence also observe , that the nearer christ comes in the offers of his grace ; and the longer he waits for our acceptation of those offers , the more inexcusable shal we be , if we reject , or neglect the same . this observation lies wrapt up in that first expression , at least . our blessed lord oft came very near , and close to jerusalem , in the tenders of his grace : oh! how oft did he knock at her gates ? how long did he wait for her reception of him ? what sacred , and sweet importunitie did he use , to persuade , and prevail upon her , in that her day , to accept of the things that did belong unto her peace ? but alas ! she would not ; she rejects al his gracious offers , ' til at last her day was expired . and oh ! how much doth this aggravate her sin ? who is worse than he , who hath a clear day of grace vouchsafed him , and yet electively embraceth darknesse before light ? the things which belong unto thy peace ] i. e. my self , who am thy peace-maker , the king and mediator of thy peace ; with whom is thy covenant of peace &c. hence note , ( 1. ) that christ alone is the great mediator of our peace : out of him there is no peace : take away christ , and you take away the chief corner-stone , the main foundation of our peace . the sin-revenging god is nothing but wrath , and everlasting burnings out of christ . but he that hath christ , hath peace with god , and with al the creation besides . nothing can hurt him , who is under the wing of christ , the prince of peace . al peace of conscience , which is collected either from holy conversation , or from evangelic promisses , or from the sense of gods love , or any other way , is al resolved into christ , as the proper source , and spring thereof . therefore he that knows not christ , knows not the things that belong unto his peace . ( 2. ) hence also observe , that vnbelievers are the greatest enemies to their own peace , and welfare . al the enemies of jerusalem did not so much obstruct her peace , as her own unbelief . satan and al his powers of darknesse are not so prejudicial , and destructive to the peace of souls , as their own unbelieving hearts . how feeble is hel ? how insignificant and unable are its iron gates , to prevail over the weakest believer , that adheres to christ ? but as for sinners , that are under the dominion of unbelief , oh ! what a world of enemies are they exposed unto ? how doth every tentation prey upon them ? what wars , what commotions , what confusions doth every lust raise in their hearts ? yea , how much are such obnoxious to the wrath , and rage of the righteous god ? ( 3. ) hence also we may observe ; that it addes much weight to the aggravation of vnbelief , that it is a rejection of the things that belong unto our peace . the excellence of the objects , which are offered to sinners in the gospel of peace , greatly aggravates their sin , who refuse them . was it ever known that a conquered enemie refused termes of peace ? is there any record to be found of a captive rebel , that rejected a gracious pardon from his prince ? and yet , lo ! this is the unbelievers case : christ comes with gracious offers of peace and life ; but alas ! how are they rejected ? oh! what an hainous sin is this ? yea , unbelief is not a mere simple refusal of the things which belong unto our peace ; but it carries in its bowels , much enmitie , opposition , antipathie , blasphemie and contumelie against god , and christ , and al the great things of our peace , as hereafter . but now they are hid from thine eyes ] hence observe , ( 1. ) that when god puts a period to the day of grace , al means of grace are insignificant , and ineffectual . although god may sometimes continue the means of grace , yet doth he not withdraw his influences of grace from those means ? and then how inefficacious are they ? what is christ but a veiled face ? what is the gospel , but a sealed book ? what are ordinances , but broken cisternes ? what are promisses , but dead letters ? what are duties , but barren wombs , when the day of grace is gone ? yea , are not al these so far from becoming means of grace , as that they are indeed , by reason of mans wilful impenitence , means of hardening ? yea , is not christ himself a stone of offense , and stumbling to such , as are deprived of the day of grace ? thus are the things of their peace hid from their eyes . ( 2. ) hence also observe , that when god puts a period to the sinners day of grace , then begins his day of jugement . jerusalem's day of jugement began from this very moment , that christ pronounced this dreadful sentence against her : for henceforward al christs dispensations towards her were in jugement . there was a curse upon her blessings , wrath and revenge mixed with her sweetest privileges , and mercies . what christ speaks in general of satan and his kingdome , joh. 12. 31. now is the jugement of this world , &c. the same may be in particular applied to jerusalem , and al other impenitent sinners , who are passed their day of grace . thus when the day of grace ends , the day of jugement begins : for when al the things that pertain to thy peace are hid from thine eyes , what remains , but chains of darknes , and beginings of jugement ? ( 3. ) hence also we may observe , that there is an exact proportion between the unbelievers sin and jugement . the wilful unbeliever shuts his eyes against al the things that belong unto his peace ; and then the righteous god comes and claps a seal of judicial occecation , or spiritual blindnesse on his eyes , that so he never see them more : joh. 9. 39. for jugement am i come into this world , — that they which see might be made blind . there is oft an exact conformitie betwixt mans sin , and gods jugement : what a visible character , and stampe of jerusalem's sin is here impressed on her jugement ? what is it that she suffers from the righteous mouth and hand of christ , but what she voluntarily inflicts on herself ? she wil not see the things that belong unto her peace ; and therefore saith christ , she shal not see them , they shal be hid from her eyes . she wil not open the gates of her soul , that the king of glorie , her messias , may enter in ; and therefore saith christ , let her heart be shut under the curse of judicial obduration . this was gods usual method in punishing israel , even from her infant-state . and oh ! how much doth this illustrate the justice of god , when visible ideas and stampes of mens sins , are to be seen in the face of their jugements ? how must this needs cut , and wound the heart of an awakened penitent sinner , to see his guilt in the face of his punishment ? this analogie , and affinitie betwixt the unbelievers sin , and jugement leaves him also without the least shadow of excuse . alas ! who but the unbeliever himself may be blamed , if the good things of the gospel be hid from his eyes , seing he himself first shut his eyes against the dazling glorie of those bright beams , which shone so long on his eyes ? what cause have unbelievers to complain , that the gospel is a veiled , or sealed book unto them , seing their hearts are veiled , and sealed with unbelief against it ? oh! what a vindication wil this be of the righteous jugement of god , but confusion to wilful unbelievers , to consider the exact paritie , and analogie which there is between their sin , and their punishment ? how wil this confound them to al eternitie ? chap. iii. the notional object of unbelief : or , what are those notional things , that belong unto our peace , which unbelief assents not unto ? the precedent observations furnish us with singular mater of discourse : each observation deserves a particular examen , and remarque : but we shal cast al into the mould , or forme of this one general proposition , or doctrine : that vnbelief , or the not knowing the things that belong unto our peace , is a sin of the deepest tincture , or most hainous aggravations ; and that which exposeth the sinner to the most severe wrath , and jugements of god. this proposition contains the spirit and mind of the text ; as also the sum and substance of al the former observations ; which , in the explication hereof , wil have their particular consideration . and , for our more regular , and methodic procedure herein , we shal resolve the proposition into these four grand questions . ( 1. ) what it is not to know the things that belong unto our peace ? or , wherein the genuine idea , or nature of vnbelief doth consist ? ( 2. ) whence this vnbelief springs ? or , what are the seminal roots , the original causes of this sin ? ( 3. ) what are the aggravations of this vnbelief ? ( 4. ) what severe wrath and jugements from god , attend this sin of vnbelief ? the examen , and resolution of these questions wil give us the ful explication of our proposition , as also of the text. q. 1. what it is , not to know the things that belong unto our peace ? or , wherein the nature of vnbelief doth consist ? for the more ful resolution of this question , we shal consider unbelief ( 1. ) with relation to its object . ( 2. ) in regard to its act. 1. the object of unbelief is here expressed , under this comprehensive notion , the things that belong unto thy peace : these are ( as we before intimated ) either ( 1. ) complexe and notional : or ( 2. ) simple and real . the complexe , or notional things that belong unto our peace , are al those divine axiomes , maximes , canons , or notions , loged in the sacred scriptures , which any way conduce to our peace . the simple , or real things that belong unto our peace , are the good things themselves , which lie wrapt up in those divine axiomes , or notions of sacred scripture ; namely , god in christ , heaven , &c. the former are the object of faiths assent ; the later of its consent , election , and choice . again , the notional things that belong to our peace , which are the complexe object of faiths assent , may be considered by us ; ( 1. ) materially ; ( 2. ) formally . the material complexe objects of faiths assent are the scriptural notions , which faith assents unto : the formal object of faith's assent is the formal reason , proper motives , or principal grounds of its assent ; that which induceth , or draws our minds to assent unto sacred scriptural notions ; as also constitutes , specifies and distinguisheth divine saving assent . lastly , the notional , material object of our assent is either general , or particular . the general object is the whole word of god : the particular is the gospel , or covenant of grace , which gives us a more particular and expresse idea of the things that belong to our peace . the things that belong unto our peace being thus distributed , according to their several constitutions , and regards to faith , we may with more facilitie , and perspicuitie determine and resolve our question , what it is not to know the things that belong unto our peace ? but before we enter on the explication of unbelief , we must premise , that our intendment is to treat of it in its general , and abstract nature , and not as it relates to this or that subject : for albeit our text speaks of the unbelief of persons irregenerate ; yet inasmuch as the unbelief of persons regenerate differs not totally , from that in persons irregenerate , we may very wel and properly treat of both , under one general idea ; though with different reflexions on , and applications to this , or that subject , thus much being premised , we procede to the explication of our question . first , we shal begin with the notional , material , general things that belong unto our peace , of its object , is , not to assent to the word of god. which are the sacred scriptures , or word of god in the general ; which not to know , or , truely assent unto , is the original , and no smal part of vnbelief . oh! here lay the the bitter root , and spawn of al jerusalems sin , and miserie : she did not understand , at least not practicly assent unto the sacred scriptures , in which al the things that belonged to her peace lay wrapt up . moses , and the prophets were a sacred map , wherein jerusalem might have viewed the celestial canaan , her messias , his glorious names and titles of honor , his person , and offices , with al other things that did belong to her peace : but alas ! jerusalem wanted spiritual eyes , to contemplate such glorious objects . this our blessed lord upbraids the carnal jews with , joh. 5. 39. search the scriptures ; for in them ye think ye have eternal life , and they are they which testifie of me . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to search , signifies here , by a sacred sagacitie , and unwearied studie to hunt , or inquire into the scriptures , as dogs hunt after wild beasts : but oh ! this the unbelieving jews were strangers to ; and therefore no wonder , if they were strangers to al the things that did belong to their peace . the scriptures are the oracles of god , the glasse wherein his glorious perfections shine : neither can there the least ray of true religion shine on lapsed man , but what is reflected from this celestial miroir of the divine wil. the splendor of divine majestie is but as an inexplicable labyrinth , unlesse we are conducted thereinto by this thread of sacred scriptures . god is nothing to us , but what he testifies of himself . god is nothing , saith tyndal , but his law and his promisses , i. e , that which he biddeth thee to do , and believe , and hope ; and to imagine any other thing of god , is grosse , and damnable idolatrie . the sacred word is the spirits schole , in which he teacheth al the things that belong to our peace : so that we may be contentedly ignorant of what is not here taught . hence it is apparent , that one main , and fundamental part of unbelief consists in not yielding a real , firme , distinct , certain , affectionate , deep , and practic assent to the sacred scriptures . and oh ! what an epidemic , universal sin is this , even in the professing world ? how many are there , among the croud of knowing professors , who never gave an explicite , actual , chearful , spiritual , and stedfast assent to the word of god , and its sacred autoritie ? are not the most of professors extreme partial in their credence , or belief , of the divine scriptures ? do not they pick and choose , what may correspend most with their lusts , or carnal interests ? this word that pleaseth them they can believe , but that word which disgusts them they cannot assent unto : do not many , in their prosperitie disbelieve the threats , and in their adversitie the promisses ? and what is this , but not to know the things that belong to their peace ? for he that doth disbelieve any one part of scripture , may he not be justly reputed to disbelieve the whole ? is not the reason and autoritie of a part , the same with the reason and autoritie of the whole word ? wherefore , doth not he who rejects a part , also reject the autoritie of the whole ? it s true , al scriptures are not alike fundamental , or equally necessary to salvation ; yet may we not justly conclude , that al are equally necessary to be believed , if we consider their origine and autoritie ; as they are al inspired by the spirit of god , and clothed with indelible characters of divine majestie ? o then ! how many knowing professors are in this point guiltie , of not knowing the things that belong to their peace ? how few are there that yield a rooted , welgrounded , operative assent to the whole word of god ; who have an ear to hear , wherever , and whenever god hath a mouth to speak ? o that professors would seriously ruminate on this , that so far as they disbelieve the truth , certaintie , and autoritie of any one word of god ; so far they disbelieve , or know not the things that belong to their peace . and whence is it , that many professors are so averse from assenting to the whole word of god ? is it not from the prevalence of some lust in their hearts , which turnes them strongly another way ? they disbelieve some scriptures ; and why ? is it not because they lie not level with their lusts ? oh! what a deep mysterie of iniquitie is this disbelief of the scriptures , as loged in some carnal hearts ? what malignant , and venimous effusions doth it transmit into their lives ? is it not the great stratageme , and plot of satan to dispirit , and weaken mens assent to the sacred scriptures ? and doth he not hereby create , in many sincere believers , much unbelief , concerning the things that belong to their peace ? may not the most of our tentations be resolved into some disbeliefe of the scriptures ? and on the contrary , hath not a real , fixed , supernatural , and saving assent to the sacred scriptures , a mighty soverain , efficacious influence on al our graces , and duties ? doth not the vigor , strength , beautie , and improvement of al grace depend on our belief of the scriptures ? o that men would then look wel hereto ! 2. we procede now to the particular notional maters , or things belonging to our peace , which unbelief rejects : and those are the gospel , or covenant of grace , with al the branches thereof . the gospel is grace's office ; the shop where the sinner may find both food and physic . the covenant of grace is faiths magna charta ; the epistle of christ writ with his own bloud ; the cabinet , wherein al our jewels of grace , and peace are laid up by christ ; yea , the words of life ; wherein christs heart lies wrapt up , and is conveighed unto sinners . the promisses of the gospel are the element in which faith lives and moves : they are the air , which faith sucks in , and breaths forth : they are the food , on which faith seeds . there is no diet so natural , so delicious , so restaurative , so corroborative , or strengthening , so nutritive , so satisfying as the promisses spirited by free grace : faith relisheth no food like this . faith never reposeth herself so securely , never sleeps so sweetly , as when she doth lean her head on the bosome of some promisse : if she hath but a promisse to cast anchor on , she can ride confidently in the greatest stormes ; and laugh at al the proud waves , that beat against her . now this being the temper and spirit of faith , hence it necessarily follows , that not to assent to the gospel , or covenant of grace , and the promisses which lie wrapt up therein , takes in much of the vital spirit of unbelief . this wil be more evident if we consider , the chief material parts of the covenant of grace , and the evil aspect which unbelief casts thereon . the covenant of grace contains in it ; ( 1. ) maters of grace . ( 2. ) maters of providence . ( 3. ) maters of coming glorie : now in al these regards unbelief may be said , not to know the things that bolong to our peace . 1. the covenant of grace contains in it maters of grace . the law tels us what we are by nature ; but the gospel tels us what we are , or may be by grace : the law discovers to us our sin and miserie , but the gospel discovers our remedie ; and so opens a dore to faith : yea , the gospel doth not only declare to us the objects and maters we are to believe , but also furnisheth us with many gracious encouragements , and incentives to believe : yea further , the gospel doth not only afford us maters and motives of faith ; but also it becomes a sanctified instrument in the hand of the spirit to conveigh faith , and al other graces to us . for it is an infallible maxime in theologie , that evangelic promisses of grace , on such , or such conditions , without grace to performe those conditions , are as little available to beget faith , as the law is . thus we see how ful of gracious maters , motives , and offers the covenant of grace is . but yet the more fully to anatomise the bowels of unbelief , as to maters of grace offered in the covenant , we shal a little , though but cursorily , touch on those offers of grace , which the covenant makes , with their proprieties . ( 1. ) the offers of grace made in the gospel , or covenant of grace , are very real , and cordial : there is never a line , no nor a word of the gospel , but it carries christs heart wrapt up in it : every promisse is a love-letter sent by christ , to assure the sinner , how affectionate his heart is set towards him : there is not an expression that drops from the mouth of christ , but is ful of bleeding affection : every promisse gives the sinner a good law-right to grace , provided that he accept of it when offered : if christ be real in any thing , he is so in the offers of grace to sinners . but now unbelief looks on al these offers of grace , as mere romances , fables , or fine-spun stories . this was the case of the unbelieving jews , as paul assures us , rom. 10. 15. how beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things ! oh! what good news is here ? who would not chearfully assent to such glad tidings of peace ? is there any so sotish , as to refuse such good things ? yes , addes paul , v. 16. but they have not al obeyed the gospel : for esaias saith , lord who hath believed our report ? as if he had said : true , we preach the great truths of gospel-peace unto sinners ; but alas ! how few have obeyed , or assented to the truth of the gospel ? do not the most of men look on these things as too good news to be true ? where is the man , that really assents to the realitie of these glad-tidings ? may we not then justly crie out with esaias , who hath believed our report ? thus unbelief cals in question the realitie of evangelic offers of grace . ( 2. ) the offers of grace in the gospel are very gratuitous and free : and this draws on faith freely to close therewith : for faith being a federal instrument influenced , and acted by the covenant , the more it apprehends the freedome of the covenant , the more freely it wil embrace the same . now the covenant instructs faith fully in this point : it teacheth us , that the grace of the covenant expects no foundation in us , no condignitie , no congruitie , no moral capacitie , or condition in us , but what itself intends to confer . the covenant informes us , that free-grace is moved by nothing without it self ; that it gives , because it wil give , or because it hath given : that the poorer we are , the more willing he is to inrich us ; the nakeder we are , the more ready christ is to clothe us : yea , the covenant assures us , that christ intends much good for them , who intend no good to him , nor yet to themselves ; yea , to such as intend evil to him , and to their own souls , even for such rebellious souls he intends gifts and grace , as psal . 68. 18. thou hast received gifts for men ; yea , for the rebellious also , that the lord god might dwel among them . now this freedome of the covenant , and the grace of god offered therein , gives a mighty foundation , and encouragement to build upon : for the great obstacle and bar to faith is this , that we are not fit for christ : this is one of unbeliefs greatest pleas , against closing with the good things of the covenant : what ? may poor i presume to believe ? i , who am so unworthy ? i , who have so long spurned at christ , and al the things that belong to my peace ? i , who have so oft broken with christ , plaid fast and loose with him ? what ? may i presume , that christ wil have any regard to me ; poor , sinful , backsliding , rebellious me ? oh! how can this be ? what a presumtion would it be in me , to cast an eye towards christ , and the good things that belong unto my peace ? thus unbelief opposeth , or at least demurs at the freedome of the covenant and its grace . ( 3. ) another proprietie of the covenant is the vniversalitie of its gracious offers . though the covenant of grace be , as to its interne spirit , mind , and dispensation particular , definite , and absolute ; yet as to its externe offers and dispensation it runs in conditional , indefinite , and universal termes ; inviting al that wil to come in . it sets no bars or rails about the throne of grace ? but gives free admission to al , that wil come for mercie , rev. 22. 17. the covenant excludes none , but such as exclude themselves by unbelief : and why should sinners exclude themselves , before god excludes them ? but alas ! this is the il-humor of unbelief , because it cannot see the sinners name in particular written on the covenant , therefore it questions al the grounds of faith. oh! saith the unbelieving sinner , here are rich offers indeed ; but , alas ! i , what am i the better for al this ? may such a wretch as i come to christ , to be embraced in his sacred armes ? what ? i , who am in such a nastie pickle ; so polluted with sin ? oh! i may not , i cannot believe that such an hainous sinner as i , shal find christs armes open to receive me . thus unbelief questions the vniversalitie of christs offer , and puts a bar to its own mercies ; whereas the gospel puts none ; but saies , john 7. 37. if any man thirst , let him come to me and drink , and rev. 22. 17. whoever wil , &c. there lies no restriction , or bar on the covenants part : al the restriction and bar is in mens wils . wilful unbelief is the only bar . ( 4. ) unbelief sets limits to the plenitude and richesse of grace , held forth in the covenant . we find the richesse of grace in the covenant expressed under the symbol of a sumtuous feast , mat. 22. 4. tel them which are bidden , behold , i have prepared my dinner : my oxen and my fatlings are killed ; and althings are ready : come unto the mariage . here we see what a bountiful lord sinners have to deal with : how much his infinite grace excedes al our sins . now what reception is given to such a magnificent rich treat ? that follows v. 5. but they made light of it , and went their way , one to his farme , and another to his merchandise , &c. oh! what monstrous unbelief , and ingratitude is here ? o! what infinite treasures of grace are there wrapt up in the covenant ? how much do those treasures of mercie and goodnesse , loged in the heart of christ , excede al the treasures of sin , loged in the hearts of poor sinful we ? is christ such a liberal savior for sinners ? and shal they be ashamed , or afraid to beg at the dore of such a liberal savior ? was not this the very end why god gave the law , that sin might appear exceding sinful ; to the intent that grace might appear exceding gracious , ro. 7. 13 ? so ro. 5. 20. moreover the law entred , that the offence might abound . as if he had said : this is the very reason , why god delivered the law on mount sinai , in such a terrible manner , that so thereby men might behold , as by a magnifying glasse , the proper dimensions , and merits of their sins : ay , but what was gods end in making sin thus to abound ? why , that follows , but when sin abounded , grace did much more abound : here saith paul , lay gods bottome-designe , in permitting sin thus to abound , that thereby grace might superabound ; yea , that at that very time , when sin so much abounded , grace might superabound ; at that very time , when we appeared to be so great enemies to christ , he might appear to be so great a friend to us . thus mercie in god is more merciful , than sin in us can be sinful . and oh ! what a foundation and encouragement for faith is here ? but alas ! how doth unbelief spurne at , and despise , at least limit these richesse of grace ? ( 5. ) unbelief cals in question , the immutabilitie , certaintie , and fidelitie of the covenat . david gives us an excellent character of the covenant , and its immutabilitie , 2 sam. 23. 5. although my house be not so with god ; yet he hath made with me an everlasting covenant , ordered in althings and sure : for this is al my salvation , and al my desire ; although he make it not to grow . notwithstanding al davids care for the settlement of his familie on the throne , yet he foresaw , by a spirit of prophesie , how fragile , and instable his throne was : only herein he solaceth himself , that the covenant , wherein his faith and main hopes were bottomed , was most stable and sure : and oh ! how doth this , amidst al his prophetic fears , touching the instable and tottering state of his familie , revive and chear up his spirits ? for this is al my salvation , and al my desire . let althings else sink or swim , it maters not , so long as the covenant is sure and inviolable : hence covenant-grace is stiled , the sure mercies of david . the blessed god has obliged himself by covenant , confirmed by oath and sacrifice , which are the most essential ties , and therefore he cannot but be true and faithful to his word : otherwise he were not true to himself . and yet , lo ! how jelous , how suspicious , how captious is unbelief , touching the certaintie of the covenant . men are ready to confide in those who are sufficient and faithful ; specially if they have their bond : but yet unbelievers dare not trust the faithful , alsufficient god , albeit they have his bond , or covenant , and that confirmed by oath . so much for the grace of the covenant . 2. the covenant of grace is furnished with promisses , not only of grace , but also of providence , which unbelief is very apt to cavil at . the covenant of grace is the believers charter , not only for spirituals , but also for temporals : it extends to the very hairs of their heads , the most inconsiderable things . surely they can want nothing , who have alsufficience engaged for their supplie . it s true , means sometimes fail ? ay : but cannot , doth not their wise father feed them without means , when he sees it necessary ? and are not such supplies , by so much the more pure and sweet , by how much the more immediate they are ? the lesse there is of the creature , is there not the more of god in al our provisions ? doth not our omnipotent god oft bring the greatest triumphs out of the greatest extremites ? it 's true , he doth not alwaies keep his people from the crosse ; ay , but doth he not always keep them under the crosse ? have not the most black , and seemingly confused providences , an admirable beautie , and harmonious order in them ? did ever believer need any thing , but what he could better need than have ? are not those needs blessed that secure us from sin , and make way for greater mercies ? are not al gods providences spirited by mysterious wisdome and paternal love ? is it not then the believers wisdome , and interest , to suffer his father to be wise for him ? how comes it to passe then that believers themselves , should be so unbelieving as to gods paternal providence towards them ? oh! what a mysterie of iniquitie is there in unbelief , as to this particular ? this christ much cautions his disciples against , and upbraids them with very oft , and that with sharp rebukes . so mat. 6. 30. wherefore , if god so clothe the grasse of the field , which to day is , and to morrow is cast into the oven , shal he not much more clothe you , f o ye of little faith . as if he had said : doth god clothe the grasse of the field , which is so fading , with so much beautie and glorie ? and wil he not much more clothe you , o ye short-spirited ones ? that which we render , o ye of little faith , is expressed by the hebrews in such termes , as import the anxious , cruciating , vexatious cares of such , who , though they have enough for the present , are stil ful of inquietude , and distrust about future supplies . whence he addes v. 31. wherefore take no thought , saying , what shal we eat , &c. i. e , be not anxiously solicitous , or incredulously thoughtful about these viatics , or necessaries of life ? and why ? v. 32. for after al these things do the gentiles seek . as if he had said : is it not a shame , that you , who are my disciples , should be as unbelieving , as anxiously inquisitive about these things , as the poor gentiles , who know nothing of my covenant ? thence follows another argument , or branch of the former : for your heavenly father knoweth that you have need of al these things . i. e , alas ! why do you concerne your selves so much about these poor things ? have you not a father in heaven , who is mindful of , and provident for you ? doth he not wel understand al your needs ? and is he not engaged by covenant to supplie you with al necessaries ? and hath he not promissed in this very case , psal . 111. 5. to give meat to them that fear him , and to be ever mindful of his covenant ? why then wil you not believe ? we find the like character of unbelief , as to the providence of god , luke 12. 22. take no thought for your life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give not way to anxious , distracting , distrustful thoughts , about the necessaries of life . and then our blessed lord gives the reason of this his admonition , v. 24. consider the ravens , &c. luke makes a special mention of the ravens , because god has a particular providence , and care of the young ravens , as both job , and the psalmist observe . the hebrews have many observations about gods care of the young ravens : the philosophers also note , how the young ravens are neglected by their parents . hence christ argues ( a minori ) how much more are ye better than fouls ? i. e , surely if he be so much concerned for fouls , how much more wil he concerne himself for you his children . then he addes another argument against unbelief , v. 25 , 26. and which of you , with taking thought , can adde to his stature one cubit ? &c. other arguments are urged , v. 27 , 28. then he concludes v. 29. and seek not what ye shal eat , or what ye shal drink ; neither be ye of doutful minds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let not your minds hang , as meteors in the air , ful of suspense about future supplies ; be not of an anxious , thoughtful mind ; let not your thoughts be distracted , and as it were racked with carking cares . the word signifies , such an anxietie , as fluctuates 'twixt hope and fear . such is the suspicious anxious temper of unbelief , as to providential maters of the covenant . 3. the last branch of the covenant concernes maters of coming glorie ; wherein also unbelief may be said , not to know the things that belong unto our peace . the chief concernes of our peace , are those invisible glories of the other world : al our present spiritual suavities , and delices are but dreams , in comparison of that formal beatitude , in the beatific vision of god face to face . alas ! how far short is our present vision of god in evangelic shadows and reports , of that immediate intuition of god , as he is , 1 joh. 3. 2 , 3 ? whence the main worke of a believer here is to live by faith , in the daily contemplation , and expectation of that approching glorie . for the more we eye our home , the more industrious , lively , and pressing wil we be in our journey thither : faith maketh things absent , present . so heb. 11. 1. faith is the substance of things hoped for : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which gives a substantial essence , an actual existence , a solid basis or foundation , the first-fruits ; yea , a real presence , to those good things hoped for of the other world : so much is wrapped up in that notion . then it follows , the evidence of things not seen : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the argument , the demonstration , the meridian light , the legal conviction , the spiritual eye , whereby invisible glories are made visible . such is the miraculous efficace of faith , as to approching glorie : such a clear , real , fixed fight of heaven has it here on earth . ay , but now unbelief draws a veil on al these invisible glories , and makes them to disappear : what fantastic dreams , what carnal and grosse notions , what base and unworthy thoughts has it of future rest ? how studious is unbelief to obliterate , and rase out the idea of eternitie , fixed in the heart ? how apt is it , yea , industrious to remove far from conscience , the second coming of christ , and ensuing jugement ? how fain would it build mansions here , and take up with something short of god ? oh! how little doth unbelief regard those mansions of glorie , which christ is preparing john 14. 1 , 2 ? how seldome or never , doth it take a view , with moses , on mount pisgah , of the celestial canaan , the new jerusalem , where is the lambs throne ? yea , what low , cheap , undervaluing thoughts hath unbelief of that promissed land ? thus it is said of the unbelieving jews , psal . 106. 24. yea , they despised the pleasant land , ( or the land of desire ) and believed not his word . this pleasant land canaan was a type of heaven ; and in despising it they despised heaven : and al this lay wrapt up in the bowels of their unbelief . they did not yield a real , supernatural , firme , certain , practic assent to the word of promisse touching canaan ; and therefore they despised it , and not only that , but also the celestial canaan , which made god swear in his wrath against them , that they should not enter in , heb. 3. 11. so much for the material notions , both general and particular , which unbelief is ignorant of . 2. i shal treat a little of the formal object of faith , and how far unbelief is defective therein . the formal object of faith , as it comes under the notion of assent , is the divine veracitie , or autoritie of god , appendent to his word . for look as in the workes of god , there are certain divine characters , ideas , impresses , or notices of gods wisdome , power and goodnesse ; which a spiritual heart contemplates , and admires ; so likewise in the words of god , there are certain stampes and ideas , of the veracitie and autoritie of god ; which the believer contemplates and assents unto , as the formal object of his faith . thus 1 thes . 2. 13. because when ye received the word of god , which ye heard of us , ye received it not as the word of men ; but ( as it is in truth ) the word of god. [ not as the word of men . ] as here notes a reduplication , i. e , the formal reason , proper motive , or principal ground of their assent to gods word , was not any human autoritie ; but the divine autoritie , or veracitie of god. and here lies the main specific , essential difference , betwixt divine , and human faith : divine faith receives the word of god , as the word of god ; under that reduplication , i. e , as it is clothed with divine autoritie ; but human faith receives the word of god , as the word of men , i , e , as clothed with some human autoritie , church-tradition , or the like commun motives . now this human faith , as to the word of god , is no other than real unbelief : for he that believeth the word of god , only as commended to him by the church , doth really disbelieve the same . it is not the objects believed , but the formal reason of our belief , that distinguisheth a divine from a human faith : he that assents to divine truths merely on human grounds or reasons , can have but an human faith , which is real unbelief : as he that assents to natural truths , reveled in the word of god , as reveled , and clothed with divine autoritie , has a divine faith . so that albeit the mind assentes to the whole word of god ; yet if the principal ground , or formal reason of its assent be not divine autoritie , its faith is but real unbelief . and here lies a main plague of unbelievers , its possible they do assent to the whole word of god ; ay , but yet they see not those sacred characters , those divine stampes of gods autoritie , and truth , which are appendent to his word ; the chief ground of their belief is only some human tradition or autoritie . such was the faith of those samaritans , john 4. 40. who believed merely for the saying of the woman , &c. whereas afterward ver . 41. many more believed , because of his own word . this is a divine faith , there was a sound of heaven in christs own voice ; a little image , or stampe of divine majestie , which the believing samaritans could discerne . o! remember this , if the autoritie of god be not the chief bottome of your assent , your faith is but vnbelief . so much for the notional object , both material and formal , of unbelief . chap. iv. an explication of unbelief , as it opposeth , or is defective in the first act of faith , namely assent to the good things that belong to our peace . we now procede to the act of unbelief , comprised in that notion , if thou hadst known . this knowlege must be commensurate to , or as large as its object ; which ( as we have shewn ) is either notional , or real : as it refers to its notional object , so its termed assent ; as to its real object , so consent . we shal begin with the first ; namely , what it is not to assent to the notional maters , or things , that belong to our peace ? now this dissent from the things that belong unto our peace , implies sundrie gradations , or ascents ; which tend much to the explication of vnbelief . 1. not to know , or assent to the sacred notions of our peace , is to reject them . this was the case of jerusalem ; she rejects al christs gracious offers of peace : she wil not so much as lend an ear to them . thus also it was with those obstinate unbelievers , mentioned prov. 1. 30. they would none of my counsel : they despised al my reproof . to reject the counsel of christ , and to despise his reproof , is the height of dissent , and disbelief : so jerem. 8. 9. lo , they have rejected the word of the lord , and what wisdome is in them ? the rejection of gods word is the highest degree of ignorance and unbelief . the like hos . 4. 6. because thou hast rejected knowlege , i wil also reject thee . this rejection of the word of god , is a kind of total infidelitie ; yea , such a dissent , as implies an aversion in the mind from the sacred notions of its peace : wherefore it denotes the dregs of unbelief ; and a mind principled with enmitie against divine truths . for truth is the most beautiful thing that is : and of al truths , divine are the fairest . now then to reject such , argues a mind very much debauched and distempered by sin . 2. not to know the sacred notions of our peace , is not to give diligent attention to them . many evangelic unbelievers dare not openly reject the things that belong to their peace ; but yet they do not attend with diligence unto them . the first step of saving faith is diligently to attend to the reports of the gospel ; to bow the ear to divine truths , as pro. 5. 1. my son attend unto my wisdome , and bow thine ear to my understanding . this attention , and bowing the ear to divine truths , is the first step to the obedience of faith. whence , by consequence , not to attend , or listen with diligence to the reports of the gospel , takes in much of unbelief . this also was the case of many unbelieving jews , they did not attend to christs evangelic offers of peace . thus psal . 81. 13. o that my people had hearkened unto me , &c. i. e , given diligent attention to my word . attention is the contention of the soul to understand : and that which drawes it forth , is the admirable greatnes , sweetnes , and suitablenes of reports : unbelievers want an inward sense of the wonderful greatnesse , suavitie , and fitnesse of evangelic gladtidings , and therefore no wonder that they attend not to them . 3. men know not the things that belong to their peace , when they yield not a discrete , explicite assent thereto . true saving faith implies an expresse , judicious assent : it carries with it the highest , and purest reason ; yea , the flour , and elixir of reason . what more rational , than to assent to the first , supreme truth , truth it self ? surely , believers are no fools : they know who it is they believe , and for what : so paul 2. tim. 1. 12. i am not ashamed : for i know whom i have believed , and am persuaded , that he is able to keep that which i have committed unto him . paul was not ashamed of his sufferings , because he knew whom he had believed : he did not content himself with a popish implicite faith ; but understood wel the object , and reasons of his faith. alas ! what is implicite faith , but implicite unbelief ? can he that understands not the propositions he assents to , rationally believe the same ? is this to believe , to understand nothing of what we believe ? doth not this implicite faith destroy the very formal nature of true faith ? what! may we suppose , that divine faith consists in ignorance ? if we pin our faith only on the churches sleeve , without ever understanding what we believe , is not our faith worse than that of devils , who know what they believe , and therefore tremble ? yea , doth not this implicite faith strip us , not only of our christianitie , but also of our humanitie ? for , is not every rational being so far a debtor to truth , as to examine wel the reasons and grounds of his assent ? yea , doth not this implicite popish faith carrie in it much of atheisme , and blasphemie ? for , to believe only as the church believes , without examining the articles , or motives of our faith , what is it but to make the church our infallible god , and our selves but mere brutes , divested of reason ? so that can there be any thing more destructive to the notion , and nature of true faith , than such an implicite faith ? and yet , alas ! how commun is it among a great number of christians ? how many are there who pretend to be believers , and yet understand little , or nothing of the main articles , or grounds of their faith ? it stands on sacred record , as a noble character of the bereans , act. 17. 11. that they searched the scriptures daily , whether these things were so . hence surely we may conclude , that an implicite faith is no better than virtual unbelief . 4. not to know the things that belong unto our peace , is , not to give a supernatural , divine assent to them . the things that belong unto our peace , are supernatural and divine ; and therefore they cannot be truely apprehended by a natural , human assent . to yield a natural , human assent to things supernatural and divine , is no better than real dissent . now men yield not a supernatural divine assent to the things that belong to their peace . ( 1. ) when the principal grounds , formal reasons , and proper motives of their assent are only natural and human , i , e , when mens assent is grounded only on some human autoritie , or argument . al faith is by so much the more firme , by how much the more firme and infallible the autoritie of him that reports the mater is : if the autoritie be only human , the assent can be but human , and so fallible ; the assent to the conclusion being founded on the strength of the premisses , as the edifice is on the foundation : now the strength of a testimonie consists in the autoritie of him that testifies : for such as the principal ground and foundation of the assent is , such wil the assent be : and if there be any defect , or imperfection in the foundation of our assent , the same wil diffuse it self throughout the whole : if church-tradition , or human argument be the only , or main ground of our assent , it can never be supernatural and divine , as before . ( 2. ) men yield not a supernatural divine assent to the gospel , when the productive principle , or efficient of their assent is not supernatural and divine , i. e , when their assent is not infused by the spirit of god. a natural facultie can never , of itself , produce a supernatural assent . and the reason is most evident , even from the commun nature of al assent ; which requires some a'dequation or agreament betwixt the object , and the facultie : now what proportion is there betwixt a natural mind , and supernatural truths . ? are not divine mysteries above the reach of a human understanding , unlesse the spirit of god come and clothe it with a divine light ? is not the natural mind shut against supernatural objects , until christ , by his spirit open the same ? thence it is said , luke 24. 45. then opened he their vnderstanding , that they might understannd the scriptures . they had some habitual light before ; but christ now extendes and stretcheth their minds to a more ful comprehension of the promisses : to every degree of saving light , there is required a fresh influence , and assistance of the spirit . it s said , he opened their vnderstandings : men may open supernatural truths , and promisses to our minds ; but none can open our minds to take in supernatural truths , save the spirit of christ : such therefore as are not illuminated by the spirit cannot know the things that belong to their peace . the believer hath a divine light , a supernatural instinct , whereby he understands , and assents to the voice of christ in the gospel ; john 10. 27. my sheep hear my voice : just as the simple lamb , by a natural instinct , discerneth the voice of her dam from the rest in the flock . 5. men know not the things that belong to their peace , when the truths and promisses of the gospel take not deep root in their hearts . our assent ought to be commensurate , or proportionable to its object : great and weighty truths , must have a rooted and deep assent : a superficial , indeliberate assent to the great things of the gospel , is but interpretative dissent . this was the great defect of the high-way , and stonie ground , mat. 13. 19 , 20 , 21. the seed sowen by the way-side , was lost assoon as received : but the word sowen in stonie hearts , was received with some joy , i. e , the novitie , and greatnesse of the things offered , made some superficial impression on their hearts ; but yet there wanting a depth of earth , an hot day of persecution , soon blasted al. there is no assent stable and firme , but what is deep and rooted . thus much our blessed lord assures us , in his parable of the sandy foundation , mat. 7. 26. whereas the sound believer , who digs deep into the heart , and builds his assent on rooted , welgrounded principles , though windy , stormy tentations beat against it ; yea , albeit he hath a thousand objections against what he believes , yet his assent is firme and stedfast ; because the bottome-principles on which it is grounded remain firme . a superficial , precipitated , and rash assent is very staggering and mutable : when men judge according to the apparences of things , without solid deliberation , and deep inquisition into the grounds and reasons , they never arrive to a fixed assent . thence saith christ , joh. 7. 24. judge not according to the apparence , but judge righteous jugement . a superficial assent is soon turned into dissent . 6. such as yield not a real , but only notional assent to evangelic truths and promisses , know not the things that belong to their peace . for things may then only be said to be truely known , when they are received as offered : now the things offered in the gospel are practic , or things referring to practice : thence to yield only a notional assent to them , is really to dissent . many of these unbelieving jews , whom christ condemnes in our text , had a very great forme of knowlege , or notional assent to the things that belonged to their peace , as 't is evident from rom. 2. 17 , 18 , 19 , 20. behold thou art called a jew , and restest in the law , and makest thy boast of god , and knowest his wil , and approvest the things that are more excellent , being instructed out of the law , &c. i , e , thou art an accurate critic in the law , thou canst exactly distinguish between things clean and unclean : and then he sums up al in one expression , ver . 20. which hast the forme of knowlege , and of the truth in the law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies k an artificial image , scheme , figure , or picture of knowlege ; and it s opposed to a substantial , solid , real knowlege ; which is stiled , prov. 2. 7. sound wisdome , or essential knowlege . these unbelieving jews had a notional idea , an artificial scheme , a curious picture of knowlege ; but they wanted the real , substantial , essential contemplation of those things , that belonged to their peace . now as there is a vast difference between the contemplation of things in pictures , or shadowes ; and the contemplation of them in their own proper substances : so here , the unbeliever that views the things of his peace only in pictures , systemes , or notions , comes far short of the believer , who views the same intuitively , as they lie wrapt up in evangelic promisses . faith is described hebr. 11. 1. the substance of things hoped for , i. e , it hath a real , substantial contemplation of things hoped for , as if they were actually present , before the eyes : and then it follows , the evidence of things not seen ; the invisible things of celestial canaan become visible to an eye of faith : whence it is apparent that he who has only a notional knowlege of the things that belong to his peace , is really ignorant of them . mere speculative assent to things practic , is no better than real dissent : for our assent is then only true , when it is agreable to its object , formally considered . the things of our peace are most substantial and real ; but the unbeliever assents not to them as such : he sees them only in words , notions , and imaginations ; and therefore counts them but mere conceits , fine-spun notions , and curious pictures : his forme of knowlege is but real ignorance . 7. men know not the things that belong to their peace , when their assent to them is carnal , not spiritual . the things that belong to our peace are most spiritual ; they admit not the least commixture of what is carnal ; and therefore a carnal mind never truely assents to them . things spiritual cannot be apprehended by any but a spiritual facultie : carnal assent to things spiritual , is real dissent . how can he assent truely to any sacred truth , who understands nothing truely of that he assents unto ? thus the apostle argues strongly , 1 cor. 2. 14. but the natural man receiveth not the things of the spirit of god , for they are foolishnes to him : neither can he know them , because they are spiritually discerned . ( 1. ) by this natural , or animal man , we must understand every irregenerate man , who has not his mind imbued with saving faith. ( 2. ) of this man its said , he receiveth not ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it s a metaphor assumed from narrow-mouth'd vessels , which cannot take in things too big for them : the things of the spirit of god ( which are the same with the things of our peace ) are too big for animal , natural minds . yea , ( 3. ) he addes , neither can be know them : there is a moral impossibilitie that he should know them : and why ? that followes ( 4. ) because they are spiritually discerned : as if he had said ; alas ! how is it possible that he should know them ? what proportion is there betwixt spiritual objects , and a carnal subject ? must not every visive facultie have some agreament with the object visible ? and is there any agreament betwixt a carnal mind , and things spiritual ? is not every thing that is received , received according to the nature of the recipient ? doth not then the carnal heart receive things spiritual carnally ; as on the contrary , the spiritual heart things carnal spiritually ? thence saith christ to the unbelieving jews , joh. 8. 15. ye judge after the flesh , i. e , ye judge of me , and of my gospel , only in a carnal manner , by carnal reason , and therefore no wonder ye believe not in me . 8. such as content themselves with a general confused assent to evangelic truths and promisses , know not the things that belong to their peace . the more particular , and distinct our knowlege is , the more certain it is : general notions are more confused and fallacious : a particular dissent may wel stand with general assent . therefore he that has some general confused notions of the things that belong to his peace , lies under a particular ignorance of the same . this was the case of these unbelieving jews ; they had some general notices of the messias ; some rude confused ideas of heaven and god ; but alas ! how imperfect , how grosse , how insignificant were their notions ? hence our blessed lord exhorts them , that they would , in order to the procurement of a true saving faith , search the scriptures , john 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it s a metaphor drawn from the sagacitie of dogs ; which with their noses closely follow , and search into the sent of their prey . these unbelieving jews had much general confused knowlege of the scriptures : ay , but they wanted this divine sagacitie , to inquire and search into them , as dogs do into the sent of their prey : they could not sent the things that belonged to their peace , because they made not a narrow scrutinie , a particular , distinct , exact inquisition into evangelic truths , and mysteries . as if christ had said : ah friends ! you pretend to believe moses and the prophets : you conceit your life lies wrapt up in them : but how comes it to passe then , that you believe not in me ? do not al the scriptures testifie of me ? oh! here lies your sin , you wil not search into the scriptures : you content your selves with some general confused notions ; without any particular , distinct inquisition into the things that belong to your peace . 9. men know not the things that belong to their peace , when they suspend their assent , or yield to any prevalent dout , touching the truth of them . i shal not dispute , what mesure or degree of certaintie is essential to true saving faith ; but that it cannot consist in a mere opinion , or probable conjecture , without some degree of certitude , i think , is most certain from the current of scripture . this is evident by the character paul gives of abrahams faith , rom. 4. 19. being not weak in-faith , i. e , his mind did not hang in suspense , or under some prevalent dout , touching the truth of the promisse . this is illustrated by another notion , ver . 20. he staggered not at the promisse through unbelief . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to hesitate , or remain under varietie of anxious douts and opinions : his mind was fully persuaded of the truth of the promisse , as it is expressed v. 21. being fully persuaded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it s a metaphor borrowed from navigation : as sails are filled with a good wind ; so his mind was filled with a fulnesse of assent , to the truth of the promisse : there was no room for any suspense , or prevalent dout . and this indeed seems essential to al true saving faith , that there be a prevalent certitude , or certain persuasion touching the truth of the object ; albeit many sincere believers may be altogether uncertain touching their title to , or interest in the object . my meaning is this : there ought to be a plenitude , or fulnesse of assent to the truth of the promisse ; albeit there may be wanting , in many believers , an assurance of their interest in the things promissed . now this certaintie of divine assent ariseth partly from the certitude of the object , but more immediately from the demonstration of the spirit , elevating , or raising the mind unto this certain persuasion , touching the truth of the promisse . and herein true saving faith is differenced from that which is commun and human : the unbeliever may yield some feeble , staggering , instable assent , to the good things that belong unto his peace ; but stil he hangs in suspense ; his douts are greater than his faith . it s true , the true believer hath oft great douts touching the promisses ; but yet his douts are not so much of the truth of the promisses , as of his interest in them ; or , whether his apprehensions of them be true : whereas unbelievers dout of the truth of the promisses , albeit they may be presumtuously confident of their interest in them . thus it was with the unbelieving jews , joh. 10. 24. how long doest thou make us to dout ? or , l how long doest thou keep our souls in suspense ? they hung , as it were , 'twixt heaven and hel ; under much suspense , whether those things christ preached were true or false : they did not totally dissent , and yet they could not fully assent to christ . thus they hung in suspense : for suspense is a middle , twixt assent and dissent : though as to divine assent , every such prevalent suspense , or dout touching the truth of the promisse is real unbelief : he that assents not fully , doth really dissent . therefore christ addes , v. 25. i told you , and you believed not : they seem to lay the blame on christ , the darknes of his revelation ; but he resolves al into their unbelieving hearts . the like character of unbelief we find , luke 12. 29. . neither be ye of doutful minds . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its primary notation signifies to be carried up aloft in the air , as meteors , clouds , or birds ; which wanting a firme foundation , are tossed to and fro with every blast . so it signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wander ; or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a●re suspensus , modò huc modò illuc inclinat . beza . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john 10. 24. to lift up the mind , or keep it in suspense . hence also it is used to signifie an anxious suspense , hesitation or dout , touching the truth of things . this is the condition of many awakened sinners , they arrive at some anxious suspense or doutfulnes of mind , and that is al : they hang in the air of commun conviction , between heaven and hel ; for a little while til the prevalence of lust make them fal down again on the earth ; where they lie buried in the ashes of their own convictions and profession : they dare not , they cannot yield a ful , and prevalent assent to the gospel of christ : al that they attain unto , is a mere opinion , a suspensive faint assent . thus every unbeliever hangs , as a meteor in the air , under prevalent suspense , and hesitation , touching the truth of the promisses . thence mark 11. 23. we find douting in heart , and believing opposed . they that yield only an opinionative , doutful assent to the things of their peace , do really dissent : a suspensive faith is no faith in gods estime . 10. to yield only a cloudy , inevident , obscure assent to the things that belong unto our peace , is not to know them . divine faith carries with it not only certaintie , but also evidence : thus hebr. 11. 1. faith is the evidence of things not seen . evidence implies a ful , clear , manifest apprehension of things present : among which such are most evident , as are most visible : thence the sun is most evident , because most visible . it s true , the objects of faith are altogether absent , inevident , and invisible , as to sense or reason ; whence they are stiled , things not seen : ay , but yet they are present , evident , and visible to an eye of faith . so the scholes determine , n that the truths of faith are evidently credible . on ! what a manifest , clear , intuitive vision doth faith afford ? but the unbeliever sees nothing evidently and clearly : he has only obscure , misty , dark notions of the things that belong unto his peace : so 2 pet. 1. 9. and cannot see far off : like one that is purblind , or in a mist . the unbeliever has no evident conviction , or discoverie of the great things of the other world : he sees only things next to him , objects of sense or reason ; and therefore he knows not the things that belong to his peace . some thinke the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to represent the image of a false faith , under the similitude of a blind man , who moving his eye-lids , may take in some confused obscure shadow of light ; which yet is altogether unuseful , and insructuous . 11. such as receive the things that belong to their peace with a legal assent only , may be justly said not to know the same . the main things that belong to our peace are evangelic ; and therefore such must our assent be , if right . to receive evangelic truths only , with a legal faith , is really to disbelieve the same . many convinced sinners , yield a very strong assent to al the terrors of the law : this , and that , and t'other threat , belongs to me , saith the poor sinner : i am he , to whom this sentence of the law , and that curse doth appertain , &c. it s strange to consider , how far awakened sinners may procede , in such a legal assent to law-threats , and yet never attain to an evangelic faith . this seems to be the case of those unbelieving jews , mentioned hebr. 4. 2. but the word preached did not profit them , not being mixed with faith in them that heard it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not being incorporated : it seems to be a terme borrowed from meats ; which being received into the stomach , and mingling with that acid ferment , or juice , which is loged there , are by the assistance thereof digested , and so turned into good nutriment , bloud , and spirits : just so the word of god , being received into an honest heart , and incorporated with an evangelic faith , doth nourish and strengthen the believer . ay , but now these unbelieving jews wanting this acid juice of evangelic faith , the word received profited them not . they yielded a legal assent to the threats of the law ; but yet , being void of an evangelic assent to the promisses of the gospel , they received no profit from the word preached . legal assent to the threats of the law , if it procede no further , usually ends in greater unbelief , and securitie . 12. such also may be said not to know the things that belong to their peace , who yield only an involuntarie , forced assent thereto . this follows on the former ; for a legal assent is only forced , and strained ; whereas an evangelic assent is affectionate and free : whence it is made a character of those primitive believers , act. 2. 41. then they that gladly received his word . what word doth he here mean ? the word of promisse , v. 39. for the promisse is to you , and your children , &c. it s said v. 37. they were pricked in their heart , &c. i , e , they were wounded with the sense of their sin , in crucifying the lord of glorie : and having now the promisse of life and pardon preached to them ; o! how gladly do they receive this word ? what welcome news is this ? how are they overjoyed at such glad tidings of salvation ? what content , what satisfaction , what pleasure do they take in this evangelic word of life ? how greedily do they receive , or assent to it , even as a voluptuous man receives his food , or a condemned malefactor his pardon ? so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gladly , doth import . again , as many as gladly received the word : here is a restrictive and distinctive note : for gladly here doth confine and restrain the sincere reception of the word , to these here specified , in distinction from the rest of the auditors ; of whom also many received the word , but not gladly : so that this note seems to be characteristic , and descriptive of true saving assent , which hath joy and gladnesse mixed with it : they receive the word , and they receive it gladly : they assent to it , and they assent chearfully ; they would not for a world but assent to it . as the eye sees the sun , and sees it gladly ; the ear hears music , and gladly hears it : so faith assenteth to the word of god , and assents with gladnesse : though there be much obscuritie , and seeming contrarietie to carnal reason , in some parts of gods word ; yet , so far as it appears to be the word of god , faith willingly assens to it : the mind is captivated to divine testimonie . though perhaps the poor believer cannot rationally discourse , or reason touching the truths he assents to ; yet he hath a divine instinct , a spiritual sagacitie , an interne sense , whereby he tasts divine words ; and so can distinguish them from al human words , though sugared over with never so much spiritual rhetoric . thus he receives the word gladly . so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies such a reception as an host gives his guest , or a man his intimate friend . al which fully demonstrates , with what an affectionate assent they received the word of life . the like is mentioned of the bereans , act. 17. 11. these were more noble than those in thessalonica , in that they received the word with al readinesse of mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , with an affectionate chearful assent . indeed al true saving faith connotes a pious inclination in the soul : for the things that belong unto our peace being purely dependent on the testimonie of god ; if there be not a pious affection in the heart towards god , the sinner wil never assent to , & close with the promisses , and offers of life made to it . affection to any person , makes us very credulous , or apt to receive his report : love makes our assent quick and chearful : it puts the best interpretation upon whatever is spoken : and if there be but an half-promisse , or a word hinted , that may be for encouragement , the lover is apt to applie it to himself , and improve it . thus every word of god is an infallible oracle , to such as have a pious affection for him . thus david describes his faith , by his delight in the statutes of god , psal . 119. 16. i wil delight my self in thy statutes . the original imports , to behold with delight , or to contemplate with pleasure . oh! what satisfaction did davids faith find in the statutes of god ? but oh ! how melodious and sweet was the joyful sound of the gospel to davids faith ? if the law be so delightful to a believer , because he sees therein , as in a glasse , al the spots of his soul ; oh! how delightsome then is the gospel to him , which discovers the face of god , and christ to him ; yea , and transformes his heart into the same glorious image ? hence it appears , that if our assent to the reports of the gospel be not affectionate and chearful , it is not saving . the devils believe and tremble ; but because they do not gladly assent , therefore their faith is not saving . so essential is an affectionate inclination to divine assent . whence it naturally follows , that such as afford only a forced assent to evangelic truths , do really dissent from them : such an intimate connexion is there between divine assent , and pious affection . 13. not to know the things that belong unto our peace , is not to retain the same , when once received . this also is a consequent of the former : for things forced are not durable : when our assent is only compelled by legal convictions , it lasts no longer than that compulsion , which gave foundation to it : whereas an affectionate assent is very adhesive : it sticks fast unto its object : every thing delights to adhere to what it likes : if the heart be chearfully inclined towards god , it wil delight in its assent unto his word . but when our assent is grounded only on legal threats , and forced convictions ; how soon doth it wear off , and die away ? this was the case of many unbelieving jews : they had now and then some stounding convictions , such as produced in them a great assent to the words of christ : oh! what attention , what reverence , and respect do they give to christs word ? but alas ! how soon is their assent turned into dissent ? thus john 5. 38. and ye have not his word abiding in you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , n to abide signifies with john , to dwel , or take up its fixed habitation : the word of god now and then found some place in their minds , as v. 35. ay , but it did not inhabit there : it loged there , but as a traveller in an inne , for a night only . there are many professors , who entertain the glad tidings of the gospel for a season , but they retain them not : whereas david saith , psal . 119. 11. thy word have i hid in mine heart , that i might not sin against thee . there seems to be an elegant metaphor in the word hid , drawen from those , who having found a choise treasure , they hide it , thereby to secure it . thus david hid gods word in his heart . whence christ pronounceth a blessing on those that hear his word and keep it , luk. 11. 28. hence that exhortation , hebr. 2. 1. therefore we ought to give the more earnest heed to the things that we have heard , lest at any time we should let them slip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , let them slide away as water through a mil , which never returnes more . he that lets evangelic truths slide away , out of his heart , cannot be said to know the things that belong unto his peace : al true divine assent is permanent and lasting : he that ever dissents from , never yet truely assented to evangelic notions of peace . we find this divine retention of gods word wel expressed by moses , in his exposition of the law , deut. 6. 6 , 7 , 8 , 9. 14. such as have not a transcendent estime , or great and sublime thoughts of the things that belong to their peace , may also be said not to know them . for an object or thing is then only known truely , when its worth and value is in some mesure known : he that has only poor , unworthy , base thoughts of great things , may be said not to know them . the efficace , vigor , and strength of every assent , ariseth from the right valuation of the object : for the minds adherence unto truth is more or lesse prevalent , according to the apprehension it has of their value : unto several truths equally apprehended , the minds assent , or adherence is not equal ; but greater or lesse , according to the estime it has of their worth . thus the prevalence , vigor , and efficace of our assent , and adherence to supernatural truths , doth naturally arise from the apprehension we have of their value : and thence a true assent to divine notions , and promisses alwaies carries admiration in its bowels : he that doth entertain the great mysteries of the gospel with a cheap , mean estime only , doth really disestime the same : an undervaluing low assent to divine truths , is real dissent : certainly such know not christ , who estime him not as the worlds wonder . this christ ironicly upbraids the unbelieving jews with , john 7. 28. ye both know me , and know whence i am , &c. he speaks ironicly in replie to the jews reprocheful speech , v. 27. howbeit we know this man whence he is , &c. as if he had said : you neither know me , nor yet the messias , as you pretend : for if you knew me and whence i am , you would highly estime me as your messias , sent by god , &c. lastly , they know not the things that belong to their peace , who give only a sterile , dead , unactive assent to them . true divine assent is ful of life , virtue , and activitie : a barren dead faith is real unbelief : the end of saving knowlege is practice : unprofitable knowlege is one of the worst kinds of ignorance . al sacred sciences are affective and effective : that assent which doth not kil sin , wil never give life to the sinner : divine assent leaves suitable impresses , and sacred stampes on the heart . doth thine assent to the things that belong to thy peace fil thy soul with admiration of , and love unto them ? is there an agreament twixt thine heart , and the things thou believest ? thou saiest , thou assentest to the truths of the gospel ; ay , but doth not thine heart dissent from the duties of the gospel ? and is not this a strong argument that thy faith is but a dead assent ? so jam. 2. 26. for as the bodie without the spirit is dead ; so faith without works , is dead also . though works are not the cause , which gives life to faith ; yet they are necessary products , which argue life in faith . a living faith is ful of vital spirits and operations : he that wants these , has only a dead corps of faith , or the name of a believer . david gives us a better account of his faith , psal . 119. 11. thy word have i hid in mine heart : and why so ? that i might not sin against thee ? he gave a deep , firme , practic assent to divine truths , such as kept him from sin . so much for the first part of unbelief , as opposite to the assent of faith . chap. v. the explication of unbelief in reference to its real objects ; and its first main act , consisting in the wils rejection of christ . having finisht the notional objects , and acts of unbelief , it remains that we procede to the explcation of its simple , real objects , and the acts which answer thereto . ( 1. ) as for the simple , real objects of unbelief , they wil , as before , be best explicated by considering , what are the simple , and real objects of faith : for unbelief being but a privation of faith , it has one and the same object therewith . now the simple , real objects of faith regard either our present , or future state : as to our present state , the object of faith is either remote and vltimate ; or next and immediate : the remote and vltimate object of faith is the deitie , or divine essence : the next and immediate object of faith is christ , god-man , and mediator , betwixt god and men. the object of faith , as to our future state , is approching glorie , heaven ; or , al those good things hoped for , heb. 11. 1. according to this distribution of the real objects of faith , we may , with facilitie , determine , what are the objects of unbelief ? or , what are those simple , real things , that belong to our peace , which unbelief refuseth ? of these we shal treat but very concisely ; because they wil again fal under consideration , when we come to the aggravations of vnbelief . 1. unbelief is a rejection of god , his divine essence , attributes , providence , workes , ordinances , and glorie : which are al great ingredients of our peace . unbelief strikes at the deitie , or divine being , which is the alone ultimate foundation of al saving faith , heb. 11. 6. oh! what a world of practic , if not speculative atheisme , lies wrapt up in the womb of unbelief ? again , how are al the divine attributes struck at by unbelief ? doth not unbelief reject the wisdome of god , by preferring carnal wisdome before it , luk. 7. 30 ? is not the fidelitie and veracitie of god oppugned by unbelief , in that it receives not his testimonie , and so makes him a liar , 1 joh. 5. 10 , 11 ? how much is the soveraintie of god opposed by unbelief ; in that it cannot , because it wil not , submit , either to his secret , or reveled wil ? how doth unbelief quarrel at , and murmur against the soverain pleasure of god , both preceptive and providential ? it can neither yield active obedience to the former , nor passive to the later : it can do but little , and suffer lesse for god. again , doth not unbelief offer much violence to the love , mercie , and compassions of god ? is not mercie clothed with the rough garment of severitie ? is not the ugly vizard of hatred , and revenge , put on the beautiful face of divine love ? doth not divine benignitie , or bountie , fal under censure of illiberalitie , when unbelief sets in the chair ? further , is not divine justice impleaded , or masqued with the face of injustice by unbelief ? doth it not put light for darknes , and darknes for light ; good for evil , and evil for good ? is not the righteous god accused , as one that justifies the wicked , and condemnes the innocent ? moreover how doth unbelief narrow divine omnipotence ; yea , look upon it as mere impotence , and weaknes ? doth not infidelitie also prescribe bounds to gods omnipresence , exodus 17. 2-7 ? is not gods omniscience also blinded by it , isai . 40. 25 ? so also , for al gods works of providence , how doth unbelief draw a veil on the most glorious of them ? lastly , as for al divine ordinances and institutions , are they not dispirited , and made ineffectual by unbelief ? is not prayer no prayer , hearing the word no hearing ; are not sacraments no sacraments to the unbeliever ? 2. unbelief refuseth christ , the next immediate object of faith , and the great mediator of our peace . oh! what a large heart has christ to give , but how narrow-hearted is the unbeliever in receiving the things that belong to his peace ? is not christ the great ordinance of god , constituted , designed , and adapted to be the mediator between god and man ? and yet , lo ! how doth unbelief sleight him , yea slander him , reproche him , plunder him , grieve him , provoke him , and crucifie him day by day ? is not christ extreme liberal towards sinners ? doth he not meet them half way ; yea , prevent them in the offers of grace ? and yet , oh ! how backward is unbelief ; how unwilling to come to him for life ? what distances , shinesses , and estrangements from christ , doth it continually delight in ? doth not infidelitie attemt to turne the whole of christs mediatorie office , into a mere shadow , or romance ? what rare experiments hath christ given of the efficace of his bloud , the energie and power of his grace to redeme sinners ? and yet how doth unbelief question , and cavil at al ? what wonders are there in christs love to sinners ? how omnipotent , and invincible is it ? what sweet charmes to conquer hearts has it ? and yet how doth unbelief cover al , with the masque of hatred and crueltie ? oh! what incomparable beauties are there in christs person ? how amiable and lovely was he , even in his lowest condition ; in the womb , manger , and on the crosse ? do not al the lines of gods grace , and our duty meet in christ as mediator ? how inglorious are the most excellent things in the world , if compared with christs glorious perfections ? and yet lo ! how doth infidelitie disgrace , and reproche christ ? what low , mean , scandalous , yea cruel thoughts has it of him ? 3. unbelief rejects not only god and christ , and the holy spirit , but also approching glorie , and al those good things hoped for of the other world . oh! what grosse , and carnal conceptions has unbelief of al those invisible , and coming glories ? how doth it turne al the great and glorious enjoyments of heaven into mere insignificant fancies , notions , fables , and sick-dreams ? yea , doth not unbelief despise and contemne those rich delices of future glorie ? are not the sensual enjoyments of the flesh , the pleasures of egypt , preferred before the ravishing delights of the celestial canaan ? do not sensible goods weigh down the invisible weight of glorie in the unbelievers heart ? but thus much for the real objects of unbelief , of which more largely hereafter . sect. 2. we now procede to the several acts of unbelief , in relation to these real objects ; which may be also distinguished according to the several acts of faith , whereof they are privatives . the first and general act of faith , in relation to christ , its next and most immediate object , is consent , election , or reception of him as tendred in the gospel : and opposite hereto , the first and great act of unbelief is reprobation , or rejection of christ : and this indeed is the most fundamental , and vital act of unbelief ; that which our lord doth most directly strike at , in this his doleful lamentation , over jerusalem : if thou hadst known the things that belong to thy peace , i. e , if thou hadst embraced , and received me thy king , and mediator of peace , oh then ! how happie hadst thou been ? but alas ! alas ! thou hast rejected me thine alone messias ; and therefore , lo ! al the the things of thy peace are hid from thine eyes . and that this not knowing the things that belonged to her peace , connotes jerusalems rejection of christ , is further evident , if we consider the hebraic idiome , that lies wrapt up in this notion : for it s a commun rule among the hebrews , that words of sense , or knowlege implie affection : so that not to know , is not to elect , or embrace the things belonging to our peace . whence it s very manifest , that the rejection of christ , is the main thing which our blessed lord intends , in this his black character of jerusalems unbelief . but seing this rejection of christ is a comprehensive large notion , which admits a great latitude of degrees ; we shal , as the lord inables us , distinctly explicate its particulars . ( 1. ) the bea rt rejects christ , when it openly opposeth him , and al the wooings of his grace . this was the case of the unbelieving jews for the most part : our blessed lord comes with offers of grace and peace : but oh ! how is he fleighted ? how much is he contemned ? what opposition is made against him , by the most and chiefest of them ? thus much our lord himself complains of , under the parable of an householder , who planted a vineyard , &c. mat. 21. 33 , &c. whence he concludes , v. 42. the stone which the builders rejected , the same is become the head of the corner : this is the lords doing , and it is marveilous in our eyes . oh! what a marvel is this , that the very builders , the elders and rulers of the people , should reject their messias , the chief corner-stone of their salvation ? the like mark 8. 31. and he began to teach them , that the son of man must suffer many things , and be rejected of the elders , and of the chief priests and scribes . what ? the elders reject him ? the chief priests and scribes oppose him ? oh! what a prodigious piece of unbelief is this ? and is this the sin of unbelieving jews only ? are there not multitudes , who would fain be estimed good christians , and yet thus oppose , and resist christ to his very face ? what shal we think of the sensual professor , who rolleth himself in the delices of egypt , and cannot part with a lust for christ ? where may we place the sleepy christian , who logeth his head in the bosome of the times , and sleepeth sweetly on the bed of carnal securitie , without the least attention , to the loud and repeted knocks , and cries of christ ? and may not also many terrified awakened sinners be reckoned among the opposers of christ ; even such , who though they see their sin and miserie , yet flie from christ , as from an enemie ; and choose rather to take refuge in their own carnal confidences , than accept of christ as their mediator ? may not al these , and many more seeming christians , be justly reputed opposers , & rejectors of christ ? ( 2. ) such may be said to reject christ , who , albeit they do not openly oppose him , yet maintain secret soul-disgusts , and heart-dislikes of christ . faith lies much in a wel-inclined affection , or affectionate inclination towards christ : it supposeth a good liking , or pious propension towards christ . for , while the sinner looks upon christ as an enemie , or as a severe , austere lord , he minds not going to him . unbelief is very apt to take offense at christ : it is il-minded towards him , and therefore on every trifling occasion offended at him . this was likewise the temper of the unbelieving jews , whence saith christ , mat. 11. 6. and blessed is he , whosoever shal not be offended in me . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to set a gin , trap , or snare ; to put an obstacle or impediment in mens way , that so they may not procede on . some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to halt , and so a scandal signifies originally a sharpe stake , or stone , that makes men to halt : others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a crooked piece of wood , whereof they made gins , or snares to catch wild beasts : b whence a scandal naturally signifies a gin or snare . the word scandal sometimes also signifies a stone , or block in the way , at which men are apt to stumble , and fal : and thence in the old testament it is taken for a fal , and so sometimes for sin , as judg. 8. 27. where it is rendred a snare . the meaning seems this : blessed is he , whose conscience shal not be scandalised at me ; whose mind shal not be possessed with black scandalous thoughts of me ; by which the heart stumbles , and fals into many snares and gins . oh! what lies , and scandals doth the unbeliving heart raise of christ ? thus unbelief fils the heart with disgusts , and offenses against christ , which are as so many gins , or snares ; as so many sharpe stones , or bars to keep the heart from christ . faith breeds a good liking to christ , and therefore it puts a good sense , a candid interpretation on al that is spoken by christ : but oh ! what a world of offenses and scandals against christ are there in this unbelieving heart ? how proneisit to quarrel with christ ? what is this but to reject christ ? ( 3. ) such as do allow themselves in secret , heart-cavils , and disputes against the offers of grace , made by christ , do interpretatively reject him . some poor awakened sinners there are , who , peradventure have not any deep disgusts , and dislikes against christ ; yet they studie what they can to raise objections against the tenders of life made by christ . it s strange to consider , how the hearts of some lie at catch , and studie how they may evade the offers of grace . thus it was with the unbelieving jews ; whose cavils for the most part arose , not so much from any desire of satisfaction , as from the bitter root of inveterate prejudices against christ . so luke 20. 5. and they reasoned with themselves , saying , if we shal say from heaven , he wil say , why then believe ye him not ? the chief priests and scribes are here brought to a great dilemma : they must either disown john to be a true prophet ; or they must own christ for their messias : now they reason with themselves , how they may evade this forcible argument . and is it not thus with a great number of awakened sinners ? when christ comes with a close conviction , and makes them see their necessitie of believing on him ; oh! what secret cavils and disputes are there against christ ? how artificial , and witty is unbelief , to shift off christ , and al his tenders of life ? what stout logic has every unbelieving heart against believing in christ ? what is this but to reject christ ? ( 4. ) the wil may be said , at least virtually , to reject christ , when it doth not justifie , or approve those reports that are made of christ , by the ministerie of the word , or in conscience . this is a more refined degree of rejecting christ , very commun among many great professors . some convinced sinners are not so disingenuous as to be alwaies cavilling at christ , yet they do not approve the reports made of christ as they ought . they have no considerable objections against evangelic offers ; and yet the heart is unwilling to entertain them . they are unwilling to grant what they can hardly denie . this christ cals being slow of heart to believe , luke 24. 25. o fools and slow of heart to believe al that the prophets have spoken . this is the first part of faith in the wil , to justifie , recognise , or approve that assent which is wrought in the jugement touching christ : and when christ has obtained the wils approbation and consent , he soon gains its affiance , or confidence . as a carnal heart , that approves of the offers of sin , is soon overcome by it : so an awakened heart , when once it comes to approve the offers of christ , and the assent made thereto by the mind , how soon is it induced to yield its consent to christ ? but oh ! here lies the root of unbelief , the wil doth not fully approve and allow , of what the mind is oft forced to assent unto . this was also the condition of many unbelieving jews : so luk. 7. 29. and al the people that heard him , and the publicans justified god , being baptised with the baptisme of john. the commun people and publicans are said to justifie god , i. e , they approved of what reports were made touching christ : though its likely many of them , did it but with a temporary faith . but then it followes ver . 30. but the pharisees , and lawyers o rejected the counsel of god against themselves , being not baptised of him . how did the pharisees , and lawyers reject the counsel of god ? why it was by not justifying or approving , what god reported touch verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod est approbare & laudare . groting christ : so that when the wil doth not justifie , approve , or commend , what god in his word , or by the dictates of conscience doth report touching christ , it may be said to reject the counsels of god , and christ . as the wil by approving the assent of the jugement turnes it into consent ; so by disapproving the same it declares its rejection thereof . this holds true both in maters of sin , and grace . ( 5. ) the heart may be justly said to reject christ , when it admits of demurs , and delayes , as to a complete closure with him . this is a more subtile , and refined degree of unbelief . some there are , who seem to justifie , and approve the reports made of christ , and their own assent thereto : they have nothing to object against christ : they seem wel-satisfied in the offers he makes : but yet al this while there is a secret dilatorie , procrastinating , delaying spirit in them : they would fain close with christ , but not as yet : they have a wil for hereafter , but not for a present choice of christ : they cannot as yet bid adieu to their beloved lusts : a little slumber , a little sleep more they must have , in the lap of their delilahs . this was the case of some tardy disciples of christ , among the jews , as luke 9. 59. and he said unto another , follow me : but he said , lord , suffer me first to go and bury my father . he hath nothing to object against christ ; but seems abundantly satisfied in christs offers ; only he desires to be excused for a while , til he had buried his father . again ver . 61. and another also said , lord , i wil follow thee : but let me first go bid them farewel , which are at home at my house . thus awakened sinners put off christ , as felix did paul , with delays : if christ wil but wait a while their leisure , wel and good ; they are then content to espouse him for their lord : but at present , they have no leisure , because they have no heart , to close with christ . yea , is there not much of this dilatorie humor in many wounded souls , who conceit they are not yet humbled enough , and therefore not meet to go to christ ? whereas indeed there is no such way to get an humble spirit , as to come to christ for it . certainly , al such delays argue much unwillingnes to believe : a wil for hereafter only , is a present nil : an election for the future , is no better than a present reprobation : if you consent only for hereafter , you at present reject christ . so long as you defer to do , what you know you ought to do , so long you wil not do it . yea , what are these delays to embrace christ , but a more slie rejection of him ? may not christ justly estime your delay to embrace him , a refusal of him ? are not such put offs a kind of denial ? when christ wooes thee long , by many sweet inspirations , both of word and spirit ; for thee to stifle al these good motions , by continued delayes , doth not this argue a mightie unwilling heart to believe ? hast thou the least shadow of reason for thy delays to believe ? thou saiest thou wantest grace : ay , but mayest thou not , by believing , receive grace for grace ? is not grace both in being , and degrees the effect of faith in christ ? do not thy sins greaten much by delays to believe ? are not thy debts to justice multiplied by not believing ? the longer thou forbearest to believe , wil not thy heart be the more averse , and backward to believe ? peradventure thou conceitest christ wil not receive thee , if thou comest to him : ay , but whence springs this prejudicate conceit , but from the unwillingnes of thine own heart to receive christ ? has not christ declared himself to be more willing to receive thee , than thou canst be to come unto him ; as 't is evident from the parable of the prodigal , luke 16. 22-28 ? are not al thine objections against believing presently , but the forgeries , and figments of thine unwilling heart ? remember , there is as great hazard in thy loitering delays , as in down-right rejection of christ : for , albeit thy delays may be painted over with some apparent colours of humilitie , and fears lest thy faith would be presumtion , yet christ is as effectually opposed , and excluded thereby , as by manifest opposition . thou hadst as good say it in down right termes , thou wilt have none of christ ; as thus put him off , time after time , with dilatorie answers : though the acts differ in degrees ; yet the principle and root is the same in one and t'other ; namely an unwilling heart : and this christ sees ful wel ; and therefore thy demurs , suspense , and seeming caution , or delay to believe , greatly provokes christ ; and is by him interpreted no better than a flat refusal of him . al the relief thou hast is this , thou hopest to embrace christ hereafter , when thou art more humble , and fit for him : but oh ! what a poor shift is this ? tel me , mayest thou not be in hel , before this hereafter come ? or , wil not thine unwilling heart be more fortified against christ by delays ? canst thou ever hope to be better , or more humble but by believing ? oh! consider what a world of unbelief lies at the bottome of such an unwilling heart ; and how much christ is rejected by such delays ? so much for unbeliefs rejection of christ . chap. vi. the explication of unbelief , as to the wils defective reception of christ . wherein is considered its essential defects , both as to the object , and subject . having fininisht the first great act of unbelief , which consists in the wils rejection of christ ; we now procede to a second , namely the wils defective reception of christ . though indeed this second act of unbelief , differs from the former , not so much in essence , and degree ; ( for every defective reception of christ , is a kind of rejection of him ) yet we may thus distinguish them : the former rejection of christ we may look on as a more expresse and manifest piece of unbelief ; but this defective reception of christ is more subtile , and refined unbelief : the former is more commun , and belongs , for the most part , only to carnal , secure sinners : but this later is more proper , and confined to close evangelic hypocrites : the former is more total and vniversal ; this later more partial unbelief . how many awakened sinners are there , who dare not openly oppose christ ; yea , that would not seem to have any dislikes against his person ; or cavils against his offers ; yea , that seem ready to justifie and approve the reports , and convictions they have of christ ; and not only so , but also to close with him presently , without any demurs , and delays ; i say how many such are there , who are thus far free from the rejection of christ , and yet guiltie of some essential defect , or flaw in their reception of him ? wherefore for the more ful explication of the nature of unbelief , it is apparently necessary , that we inquire into the several essential defects , which unbelievers are guiltie of , in their pretended , partial reception of christ ; for which they may be justly said , not to know the things that belong to their peace . now these essential defects , which many evangelic , refined hypocrites are guiltie of , in their seeming reception of christ , may be considered , either in regard of the object , or of the subject of this reception : as for the object of this defective reception , mens seeming faith is no better than real unbelief ; ( 1. ) when they receive only a false christ instead of the true : or , ( 2. ) when they receive the true christ under false respects , and considerations . 1. we shal begin with the defects of unbelief as to its object , in receiving only a false christ . oh! what a world of splendid , glittering professors are there , who , notwithstanding their pretended faith in christ , receive only a false christ , a formed picture , or idol of their own sick phantasies , in the room of the true christ ? unbelievers may be said to receive a false christ , ( 1. ) when they compound , or adde any thing to christ : and ( 2. ) when they divide , or take any thing from christ . ( 1. ) such as compound christ , or adde any thing to him , do thereby make him , as to themselves , a false christ . and are there not a vast number of refined hypocrites , who are guiltie of this defective reception of christ ? do not some compound their carnal interest with christ ? they would forsooth , receive christ ; ay , that they would , as they conceit , with al their hearts ; but they must have the world too . they need christ to relieve their burdened consciences ; and they need the world to relieve their sensual hearts . was not this the very case of the young man , who came so confidently to christ , with what lack i yet , mat. 19. 20 ? what lack i yet ? poor man ! thou lackest the main , saith christ , ver . 21. if thou wilt be perfect , go and sel that thou hast , and give to the poor , &c. christ saw his pretended reception of him was very defective ; he knew what his beloved idol was , and therefore pincheth him in that : and what follow , ? v. 22. he went away sorrowful , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , befieged with sorrows , or rather , beyond mesure sorrowful : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not a preposition , but an adverb , and signifies excedingly , eminently ; as our latin per , ( which is supposed to be derived hence ) in perquam , &c. oh! what a deluge of sorrows pressed in on him ? and why ? ] for he had great possessions . he had a moneths mind to be one of christs disciples : he seems very forward to give him a chearful reception ; provided , that christ would be content to loge with his swinish idol , the world : but if this may not be ; if christ wil not be content to have the world for his corrival , then with a pensive sorrowful heart , he bids farewel to christ . and is not this the very case of a world of rotten-hearted christians ; who could be content to give christ good reception , would he be but content to admit of the world for his corrival ? but if christ wil not admit of a partner , then farwel to him ; he is not for their turne . yea , how many are there , who compound christ with some prevalent beloved lust ? christ they must have to satisfie conscience , and lust they must have to satisfie their heart : hence they mediate a league between christ , and their darling lust ; which seems to be the case of those forward professors , luke 13. 26 , 27. who pretended to much acquaintance with christ , but al the while were but workers of iniquitie ; such as joined some bosome-lust with christ . what is this but to make christ a servant , yea , a pander and caterer to lust ? lastly , do not the best of refined hypocrites join a world of spiritual idols with christ ? what shal we think of the politic hypocrite , who joins his own carnal prudence with christs wisdome ? where may we place the gifted hypocrite ; who places his evangelic gifts in the room of christ ? may we not rank the whining , affectionate hypocrite among unbelievers ; since that he makes his tears , and melting affections , in part , if not wholly , his christ ? what shal we conclude of the devote , legal hypocrite , who makes his duties and self-righteousnes a part , if not the whole of his christ ? where may we rank the self-dependent , self-confident hypocrite ; who takes the commun assistances and influences of the spirit , vouchsafed to him , and placeth them in the room of , or equal with christ ? are not al these so many false christs , or imaginary idols , joined with christ ; which render the reception of him defective ? ( 2. ) such as divide christ , make him a false christ , and so their reception of him defective . as they who adde to christ , so also they that take any thing from christ , transforme him into an idol of their own sick brains . and oh ! what a multitude of close hypocrites are defective in their reception of christ , as to this particular ? how many are there , who seem content to receive our blessed lord , under the notion of jesus , a savior ; but dare not receive him as christ , an anointed king , and lord , to rule over their persons and lusts ? this seems to be the case of the unbelieving jews , john 1. 11. he came unto his own , and his own received him not . what ? p not receive their messias ? do they not oft flock after him , and sing hosanna's to him , as a little before our text , luke 19. 37 ? yes , they were content to receive him as a savior , ( so hosanna imports , save us now ) ay , but they would not receive him as king and lord : so long as he preacheth glad tidings of salvation , oh ! how welcome is he ? what chearful treatment do they give him ? who but christ ? ay , but when he comes to king and lord it over their lusts ; to rip open their hypocritic , rotten hearts ; to pinch and wring their lusts ; oh then ! how do they kick , and throw at him ? again , how do others divide between christ and his yoke ? the wages of christ is sweet , and pleasing : but , oh ! how cumbersome and irksome is his worke ? this was israels , temper , hos . 4. 16. but israel slideth back as a back-sliding heifer , i. e , q in heifer impatient of the yoke . israel loved to tread out the corne , hos . 10. 11. because that was pleasing work , there was wages in the work : but o! how averse is israel from plowing worke ? what a burden is the yoke to her effeminate , tender neck ? further do not many seeming christians divide betwixt the crown and crosse of christ ? the crown is very beautiful in their eye ; but , oh ! what a black ugly thing is the crosse of christ ? how pleasing is it to reigne with christ ? but how displeasing is it to suffer with him ? lastly , do not the most of professors divide betwixt those good things that are in christ , and those good things that flow from him ? al would gladly share in the benefits of christ ; but how few desire to have share in his person ? how forward are awakened sinners , to catch at the righteousnes , and merits of christ , thereby to screen off the scorching heat of divine wrath ? but how backward are they to close with the person of christ , as the object of their fruition ? thus unbelievers pick and choose ; take so much of christ as as wil serve their turne , and no more : there is some one thing in christ they like wel ; but some other thing they as much dislike : they like the bloud that came forth of his heart , to wash their guiltie consciences ; but oh ! how do they dislike the water that came forth also , to wash their filthy hearts ? his smiling countenance , and gracious pardons are very grateful to them ; but oh ! how ungrateful is his royal sceptre of righteousnes ; his soverain autoritie , and laws ? thus unbelievers diminish and take from christ , in their seeming reception of him : which indeed is but to turne christ into an idol : for a divided christ , as wel as a compound christ , is but a false christ ; no true christ . 2. another branch of vnbelief , as to its defective reception of christ , is , when men receive the true christ , in a false manner , or under false considerations and respects . there are many who seem willing to take christ only , and completely , without composition , or division ; but yet there remains stil some essential defect , or flaw in the manner of their receiving , or in the formal reasons , proper grounds ; and fundamental considerations , on which they receive christ . though this may , in something , agree with the former , yet we may conceive this difference : in what precedes christ is considered materially ; but now we are to consider him , as the formal object of faith , and vnbelief : and so the first thing we are to consider herein , is the motives and grounds on which christ is received . ( 1. ) vnbelievers are defective in their manner of receiving christ , when the principal grounds and motives of their receiving him , are only false , or at best but commun . to receive christ only on false , or commun motives , is in truth , not to receive , but refuse him . and , o! what a world of professors are greatly defective herein ? are there not a vast number of seeming christians , who receive christ only on carnal motives , and grounds ? how many are there , who receive christ , as the way to a terrestial , or earthly , not to a celestial , or heavenly life ? do not some receive him , as the most compendious way to riches ? others , as the way to honors ? &c. was not this the case of many carnal jews , who followed christ only for the loaves , and miracles , he wrought for them ? thus joh. 6. 15. they were al in hast to make him king : and why ? the reason you have , ver . 26. because ye did eat of the loaves , and were filled . o! how sweet was it , to be fed by miracles ? again how many are there , who receive christ merely out of noveltie , to please their phantasies , and satisfie their curiositie ? and do not such soon grow weary of christ ? thus it was with herod , luke 23. 8. he longs to see christ ; and why ? to gratifie his curious eye , with the sight of some miracle : and therefore when christ would not humor his curiositie ; how doth herod deride , and set him at nought , v. 11 ? yea further , do not many receive christ on hellish grounds , merely to concele a rotten heart , or some base practices ? lastly , are there not amany convinced , terrified sinners , who seem to receive christ in good earnest , but t is only to quiet conscience ; to allay the scorching heats of divine wrath , which torment conscience ? surely this , albeit it be good in its kind , yet 't is but a commun motive , and therefore no firme foundation for the reception of christ . he that wil receive christ as he ought , must take him , not only to ease conscience of the burden of guilt , but also to ease his heart of the burden of lust . so much for the false , or commun motives , which render some mens reception of christ , no better than real unbelief . ( 2. ) vnbelievers are defective in their manner of receiving christ , when they receive him not in his grandeur ; or , in that state , and greatnes , which is due unto him . a prince is then received aright , when he is received according to his dignitie . should a subject receive his prince , and entertain him no better than he would entertain a peasant , or countrey-neighbor ; would not this be interpreted a contemt , rather than a kind reception of his prince ? so christ , if he be not received in some degree according to his grandeur , dignitie , and state , he counts it a contemt , rather than a good reception of him . christ must be received as christ , i. e , as supreme lord , and alone mediator , or he is not truely received at al : he wil be a king , or nothing . this was the great sin of the jews , they could be content to receive christ as a great prophet , ( as the mahumedans do ) but they did not receive him according to his grandeur , or that greatnes and glorie which he was invested with ; and therefore they are said not to receive him , john 1. 11. whereas john saies of the believing jews , those who received him indeed , ver . 14. that they beheld his glorie , the glorie as of the only begotten of the father , ful of grace and truth : i. e , they received him in al his grandeur , splendor , majestie , and glorie . the unbelieving jews stumbled at the meanesse of his person , kingdome , and glorie . christ wil be received as king , or not at al. ( 3. ) christ is received in a false manner , when he is not received as offered in the gospel . christ is never received as he ought , unlesse he be received as he is offered , i. e , on his own termes and conditions , without any limitations , restrictions , impositions , or laws , from such as receive him . if men come to indent with christ , or impose termes on him , beyond what the gospel allowes , christ thinkes it dishonorable for him , to enter into such a soul . so much for the defects unbelievers are guiltie of , as to the object of their reception . sect. 2. the nature of unbelief may be further explicated , from the many essential defects that attend the subject of this reception ? refined hypocrites may be guiltie of notorious unbelief , not only in receiving a false christ , or the true christ in a false manner ; but also in receiving the true christ , with a false , or defective heart : if the wil be naught or defective , the reception can never be good , or perfect . for every thing is received according to the qualitie or condition of the recipient . now christ may be received with a naughtie , or defective wil several waies . 1. a rotten , hollow , deceitful wil , is a base , naughty wil. he that truely receiveth christ , receives him with a sound sincere heart : if there be any prevalent degree of guile and hypocrisie loged in the bent of the wil , that renders it a rotten , hollow , hypocritic heart , such an one as christ wil never delight to dwel in . a believing heart is a single heart : it has single aims , single ends , single regards to christ : wherefore a double heart is a false , treacherous , lying heart : what ever its pretensions to christ are ; yet stil it has some oblique regard , some squint eye on some beloved idol : such have , as psal . 12. 2. an heart and an heart ; one heart for christ , and another for some darling lust . oh! what adulterous hearts have many glittering professors ? notwithstanding their pretences of virgin-love to christ , yet what secret hants have they for some other lovers ? what private dalliances with inferior goods , are they guiltie of ? how are their hearts distracted , and torne , as it were to pieces , between convictions of sin , and yet affections to sin ; between assent to christ , and yet consent to lust ? what adulterous hearts are these ! such we find wel characterised , james 4. 4. ye adulterers , &c. a true believer receives christ with an upright , strait heart : he hath a strait end , and a strait rule : but oh ? what perversitie , what crookednes is there in many mens hearts , who pretend to a reception of christ ? what secret turnings and windings are there ? surely such divided hearts are very faultie , as the scripture tels us , hos . 10. 2. their heart is divided , now shal they be found faulty . a divided heart , or wil , is a naughty , adulterous , rotten , lying , perverse heart , and therefore can never make a good subject for the reception of christ . the faith of such is but rank unbelief . 2. the wil is defective in the reception of christ , when it is only incomplete , languid , and faint . saving faith is the act of a wil strongly bent , and determined for christ . if the heart be not firmely resolved and fixed for christ , al our faith is but mere fancie . so many degrees as we have of a bended wil towards christ ; so many degrees we have of saving faith. remisnesse argues division of heart , and this argues hypocrisie : christ counts not himself duely received , unlesse he possesse the sanctified bent of the wil. and herein therefore lies the soveraintie of efficacious grace , in bending the wil , to a correspondence with christ : til the bent of the wil be purged from idols , and opened to christ , he never enters into , or inhabits any soul . christ is too pure a spirit , to loge with swinish lusts , in one and the same bent of wil : he wil be al in al there , or none at al. so that they who give not christ the entire bent of their wil , give him not that place which is due unto him ; and therefore such may not expect his companie . may it be imagined that the lord of glorie wil take up his logement in that soul , where base nasty lusts have the same , or better room than he ? is this , even among men , counted good reception , to entertain a person of honorable condition , in some out-loge , or in the same place with the swine ? and do not a world of great professors thus receive christ ? how many are there , who loge christ only in some out-affections ; in some faint , imperfect desires ? or , if some others are more civil to him , and afford him some room in their more inward affections ; yet is he not stil loged with the swine ? have not some base lusts as good , if not a better room in the heart than christ ? surely this is not to receive christ : he that has not a stronger wil for christ than for sin , is really unwilling for christ , but willing for sin . if the heart be bent for lust , it is unbent for christ : he that is only in a faint mesure willing to receive christ , is habitually unwilling : such as are not prevalently resolved for christ , are prevalently resolved for sin ; and so consequently , and virtually unresolved for christ . yea , a faint and languid willing of christ , is a virtual and implicite , though not formal nilling of him : imperfect , weak volition , or willingnes to receive christ , is implicite , and real nolition , or unwillingnes to have him . hence that sad complaint of god against judah , jer. 3. 10. and yet for al this , her treacherous sister judah hath not turned to me with her whole heart , but feignedly , saith the lord. judah gave god some imperfect reception ; but it was not with her whole heart : the bent of her wil was not turned towards him , and therefore she is said to embrace him but feignedly , or in falsehood ; as it may be rendred . a languid , partial wil is but a feigned false wil , in point of faith : he that gives not christ the whole heart , or the prevalent bent of his wil , ( which in moral estimation passeth for the whole wil ) gives him nothing but a civil refusal , or denial . such as the bent of the wil is , such is the man , as to sin , or grace . 3. the wil is defective in the reception of christ , when it is only terrified , and forced ; not free , and chearful in closing with him . many awakened sinners , while under dreadful terrors , and horrors of conscience , seem strongly inclined to receive christ : who but christ ? ay , but how little have they of a chearful ready wil ? are not al their closures with christ wrung , and forced from them , merely by the violence of a tormented terrified conscience ? do they not come to christ only as a wounded person to his chirurgeon , for a plaister to heal conscience ? they receive christ , but is it not only , as a bankrupt entertains a rich suretie , to pay their debts to the law ? surely , such involuntary , constrained receptions of christ , if they do not end in a more chearful election , are but more modest refusals of him : involuntarie election is a degree of real reprobation . albeit every election hath something of the wil in it ; yet that may be termed an involuntary forced election , when the wil , might it with securitie use its own freedome , would not elect , what it now closeth with . and oh ! how many terrified souls do , with such an involuntarie , forced wil , receive christ ? they see no beautie , or worth in christ ; only they make use of him to serve a turne , to quench the flames of divine wrath in conscience ; and when that is done they lay him aside again , as an uselesse servant : what is such an unwilling choice of christ , but a more courtly rejection of him ? do not such forced consents passe for real dissents , among more civil persons ? such as entertain christ in the● extremities , and perplexities of conscience , with such an involuntary wil , how soon do they lay him aside , when the storme is over ? was not this the very case of the unbelieving jews , even from their infant-state in the wildernes ? so psal . 78. 34. when he slew them , then they sought him , and they returned , and inquired early after god. when god awakened their consciences , by terrible jugements ; oh! how early do they inquire after their messias ? what chearful reception do they seem to give unto him ? ay , but this was but a terrified , affrightned wil ; they did but flatter him with good words : their heart was not right , as it follows , ver . 36 , 37. a forced wil , is but a false lying wil ; it is no real wil , but nil . when there is nothing on the wil but mere compulsive terrors , it never gives a fiducial reception to christ : til the wil be in faith , it 's never saving . convictions of sin , seconded by legal terrors , may compel some to believe ; but if there follow not a spirit of adoption and libertie , that faith proves only legal , and temporary . we find a good character of evangelic faith in zacheus's reception of christ , luke 19. 6. and he made haste , and came down , and received him joyfully : his wil was in his faith : he received christ , and would not for a world , but receive him : he believed , and would not but believe : his heart was in the work : it was his joy and delight to entertain christ , not only in his house , but in his heart also . but is it thus with al that pretend to receive christ ? are there not many who receive christ , under dolors and rackings of conscience , who yet have no liking to him ; yea , who would gladly shift themselves of him , were their troubles of conscience once wel over ? do not the hearts of such secretly draw back from christ ; yea entertain an inveterate , old grudge against him , while they seem willing to draw near to him , and make use of him in their extremitie ? have not such soon enough of christ ? are they not soon weary of him , and therefore turne him off again , assoon as he hath served their turne ? do they not secretly wish that they might be saved by their own doings , rather than by believing in christ ? it s true , they , in a sort , receive christ ; but how is it ? is it not as a wounded captive receives his enemie with fair words , to save his life ; whiles yet he hates him in his heart , and is grieved , that he should need his enemies favor ? surely this is not to receive christ gladly : for to such it is a burden to be beholding to christ for salvation : they had rather be saved any other way than by christ : oh how glad would they be , if god would but accept of their own goods works , instead of christs merits : whereas a true believer would to choose , be saved by christs merits , rather than by his own : he is abundantly satisfied in christ , and the way of salvation by him : his wil doth electively hug and embrace christ , as his best friend . thus zacheus received christ joyfully . it s true , many sincere believers , at first , whiles under a spirit of bondage , have only a terrified , affrightned wil : yea , after they have received a spirit of adoption , and christ , by saving faith , how much of an unwilling heart do they find mixed with their faith ? what legal , selfish regards have they oft towards christ ? ay , but this is the distemper , and therefore the burden of their souls : they are never better pleased , than when their wils are most chearful , spiritual , and forward in closing with christ : how greatly do they approve of , and delight in the way of salvation by christ ? what contentement , and pleasure do they take in believing ? how much rather had they have their grace , peace , and comfort in christs keeping , than in their own ? but is it thus with unbelievers , such as receive christ only with a terrified , legal wil ? is it not a burden to them , that they should be driven to such streights , as that none but christ can relieve them ? is there not a secret displeasure , and dislike against christ , even while they are forced , by reason of their extremities , to make use of him ? would they not be glad to be eased of christ , were their consciences eased of their trouble ? such is the temper of a terrified wil. and so much for the unbelievers defective reception of christ . chap. vii . unbelief explicated as to its defects , in adherence to , recumbence on , satisfaction in , obedience to , application of , and waiting for christ . 3. having explicated the nature of unbelief , from its defective reception of christ , we now procede to those defects which attend the consequents of such a reception . and we shal begin with the wils adherence to christ ; which seems to be an immediate consequent of the foregoing reception of christ . adherence is an essential branch of faith ; and that which naturally follows upon al reception of christ : so that he , who doth not firmely , yea , inviolably adhere to christ , may be justly said , never to have received him aright . r faith is defined a firme & rooted disposition , or habit : moses , in his exhortation to the unbelieving israelites , adviseth them to cleave unto god , deut. 10. 20. the original , in its primarie notion , signifies a conjugal adherence , such as is between man and wife , as genesis 2. 24. and so it denotes here that conjugal adherence which the soul ought to maintain towards christ , as its husband ; which paul also expresseth by the similitude of mariage , ephes . 5. 25 — 32. and 1 cor. 6. 17. by cleaving to the lord. this conjugal adherence of the believer to christ , is wel illustrated by ruths cleaving to her mother , ruth 1. 14 , 16. the like job 41. 17. they are joined one to another , they stick together , that they cannot be sundred . such ought to be the inviolable adherence of the soul to christ . so act. 11. 23. barnabas exhorts them , with ful purpose of heart to cleave unto the lord. faith is a mighty adhesive and tenacious grace : it adheres to christ as the needle to the loadstone : yea , it follows hard after christ , though he may seem to run from the soul ; yea , to turne against it as an enemie . thus psal . 63. 8. my soul followeth hard after thee . christ had deserted him , but he could not desert , or leave christ : his soul cleaves fast to christ , albeit christ seems to shake off his soul : for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; and so it is rendred by some , my soul adheres to thee . such is the temper of faith. but now unbelief is alwaies drawing back from christ : though it may , under a storme , shelter it self under christs wing , and give him some forced reception ; yet it soon has enough of christ ; and therefore cares not how soon it be rid of him , when its turne is served . this backsliding temper of unbelief is wel expressed , hebr. 3. 12. take heed , brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god. an unbelieving heart is a backsliding heart : unbelief is one of the greatest cowards in the world : every shadow of danger makes it draw back from christ . whereas true faith is ful of masculine , undaunted courage : it can follow christ through a sea of bloud : yea , it dares not let go its confidence in christ , though he seem to shake the soul over the flames of hel , or drag it through the lake of fire . the weakest believer , at his greatest straits , keeps his reversion of christ : though christs divine suavities , and spiritual consolations forsake him , yet he doth not totally forsake christ , nor yet his dutie : he may fal into sin , and fal backward unto backsliding , yet he dares not lie in his fals : his soul is rooted in christ , and the covenant ; and therefore never dies : the spirit of christ abides in him , and that causeth him to abide in christ , radically , and habitually , even under the most severe winter of tentation . so it followes ver . 14. for we are made partakers of christ , if we hold the beginning of our confidence stedfast unto the end . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendred here confidence , signifies , in its primary notion , a firme basis , or foundation ; a subsistence , and substance . faith gives a firme foundation , subsistence , and stabilitie to the soul ; so that it keeps stedfast in adhering unto christ , even in the most unstedfast times . but now unbelief has no foundation , and therefore no subsistence : it is stable in nothing but instabilitie . oh! how fluctuating , staggering , unstedfast is the unbelieving heart , even in the most stedfast times ? how apt is it to draw back from christ , on the least apparence of difficultie ? unbelievers do , as the philistines , 2 sam. 5. 21. forsake their god , when their god forsakes them . and this drawing back is so essential , and natural to unbelief , as that they are reciprocally used one for the other . so heb. 10. 38. now the just shal live by faith : but if any man draw back , i. e , believes not in , or adheres not to me . thus again ver . 39. but we are not of them that draw back unto perdition ; but of them that believe , to the saving of the soul . where drawing back is opposed to believing , and so expressive of unbelief , its most natural genius and disposition ; which is to draw back from christ . now this drawing back of unbelief has a double object ; ( 1. ) god in christ , the supreme end , and object of faith : and ( 2. ) divine institutions , and appointments , which are the means , in and by which faith adheres to god in christ . this later , seems chiefly ( though not exclusively ) intended in this place ; as it appears by the whole scope of the precedent discourse ; wherein the author gives the hebrews a strict admonition , to beware how they did forsake the assembling of themselves together , as the manner of some was , to avoid persecution , v. 25 , &c. so that to draw back from the institutions , and ordinances of christ , is here , as it may justly be interpreted , a drawing back from christ . and this is grounded on a great maxime in nature , which teacheth us , that he who forsakes the means , forsakes the end . for he that firmely wils , and adheres to an end , doth also firmely wil , and adhere to the means , which have an intimate , and essential connexion therewith . yea , the more difficult the means we undertake for christ are , the firmer is our adherence to him , as our end. whence it is evident , that so far as any soul forsakes the institutions , and ordinances of christ , so far he forsakes christ : withdrawment from the means of grace , appointed by christ , is a withdrawment from himself : and herein much of the spirit of unbelief discovers itself and its maligne influences . this was the great iniquitie of the unbelieving israelites , as we find them characterised , hos . 11. 7. and my people are bent to back-sliding from me . their backsliding lay , chiefly , in forsaking the institutions and appointments of god , and giving up themselves to idolatrie , and superstitious worship . this also was their sin , in the wildernesse , as it appears , psal . 78. 37. for their heart was not right with me , neither were they stedfast in his covenant . albeit they had engaged themselves to christ , by a solemne league and covenant ; yet what a crooked , perverse , lying heart was there in them ? how unstedfast were they in his covenant ? how did they play off and on , fast and loose , to and fro , up and down with christ ? such is the nature of unbelief : whereas our blessed lord instructs us luke 9. 62. that no man having put his hand to the plough , and looking back , is fit for the kingdome of god , i. e , he that doth not persevere in adhering to christ , never truely believed on him : a temporary faith is no better than real unbelief : that faith was never real , which is not lasting . 4. another branch of unbelief consists in diffidence and distrust , as it is opposed to the recumbence of faith . faith is the most passive grace : it can do or suffer nothing without christ : and therefore its force , and strength consists in recumbence on christ . faith never knows better days , than when it goes most out of it self , and rests on christ . hence we find the nature of faith oft described , by its recumbence : so psal . 37. 5. commit thy way unto the lord ; trust also in him , and he shal bring it to passe . commit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e , devolve , or rol thy way , i. e , thine affairs , thy cares , from thy self , or thine own heart , upon thy lord. so psal . 22. 8. he trusted on the lord : or according to the hebr. he rolled ( himself , or his burdens ) on the lord. it seems to be a metaphor , borrowed from porters , who exonerate , or unlode their burden on some place fit to receive it . faith rols off al the sinners burdens , whether of guilt , or filth , or tentations , or duties , or civil concernes on christ . thus the spouse is described cantic . 8. 5. who is this that cometh up from the wildernesse , leaning on her beloved ? faith is a recumbent grace : when it cannot honor christ , as it would , by obedience , yet then it honors him by dependence : it fetcheth al from christ , and so gives al glorie to him : yea , the more grace it receives from christ , the more sense it has of its need of christ : the more it acts for christ , the more it conceives itself obliged to christ . though it doth never so much for christ , yet it dares not trust in any thing it doth or hath ; but wholly in christ . such a mere passive , dependent , recumbent thing is faith ; as we find it described , isai . 10. 20. let him trust in the lord , and stay upon his god. though the believer may , by stormes of tentation , be now and then beaten off from christ his rock and centre ; yet he comes on again , and casts anchor afresh on christ : he counts not himself safe , til his heart fixe here : al his interruptions and assaults do but bring him to a more absolute , and complete recumbence on christ : his faith finds no sure bottome but here : it counts itself secure no where , but on omnipotence . yea , the stronger faith is , the stronger usually is its recumbence on , and confidence in christ . and this , in al desertions , keepeth the believer from sinking , in that he swims by faith on the covenant , and in recumbence on christ . but now it is quite contrary with unbelief : how natural is it to corrupt nature to trust in , and depend upon its own forces ? yea , are not divine assistances , and influences abused by unbelief , unto carnal confidence ? oh! what an absolute independence , and self-sufficience doth unbelief affect ? how fain would every unbeliever deifie himself , by making himself the first principle of his dependence , and trust ? was not this the sin of our first parents , to affect a self-sufficience ; that so they might derive from themselves , what they ought , by a natural dependence , to derive from god ? and do not al their lapsed seed naturally follow their steps herein ? as fallen man affects to seek himself , as his last end ; so doth he not strongly desire to depend on himself , as his first cause , and supreme efficient ? and if the unbeliever cannot find a sufficience in himself to depend on ; then how doth he hunt , and seek out among the creatures , for some bottome to recumbe , and fixe upon ? so hos . 5. 13. when ephraim saw his sicknesse , and judah saw his wound , then went ephraim to the assyrian , and sent to king jareb . israel had rather go any where , for relief , than unto god. how natural is it to unbelievers , to trust in any sorry idol-god , of their own making , rather than in the god , that made heaven and earth ? how unable are unbelievers to trust god , in the want of althings ? but how much lesse are they able to trust him , in the fulnesse of althings ? doth not mens depending so much on themselves , or the creature , argue their little , if any dependence on christ ? it s true , some refined , evangelic hypocrites may now and then seem to depend on god ; ay , but do not they , al the while , secretly depend on themselves ? is not their recumbence on god , as hypocritic , as their false hearts ? do they not seem to depend on god , but mean while shift for themselves ? is their confidence in god universal ? can they trust god in al conditions , difficulties , emergences , seasons , and things ? true confidence , as wel as obedience , must be universal : but alas ! how unable are unbelievers to confide in god , in a stormy day ? what a poor affiance in christ have they under the abundance of althings ? how little do they regard , and depend on christ in smal concernes ? this self-dependence was the great sin — of the unbelieving jews , which christ every where upbraids them with : so luke 11. 41. but rather give almes of such things as you have : and behold althings are clean unto you . our blessed lord here seems ironicly to upbraid the pharisees , with their self-confidences : they conceited , that their almes and other externe good works , would expiate for al their sins ; albeit their hearts were ful of al manner of wickednes : christ sharply taxeth , and rebuketh their folie , with this smart ironie : and behold althings are clean unto you . as if he had said : you presume , by your almes , to purchase heaven ; but , alas ! how are you deceived ? what smal support wil this yield you at the last day ? thus augustin : christ seems smartly to taxe the vain persuasion of the pharisees , who albeit they had spirits obnoxious to the vilest lusts , yet by giving almes , they trusted they were half-gods . 5. another branch of unbelief consists in a certain dissatisfaction of heart : opposite to that acquiescence and rest , which the believer finds in christ . faith brings with it a divine contentement and satisfaction : the more experience it hath of christ , the better pleased it is in adhering to him : if it were to choose again , it would make no other choice than christ . there is no doctrine , no discourse so pleasing to faith , as that which exalts christ : it loves to hear christs excellences displayed . oh! how sweet is it to faith , to see christs face , to hear his voice , to smel his sweet savors , to taste his delices in the gospel ? how glad is it to be stript of al fond presumtions , carnal confidences , and false bottomes , that so christ alone may give rest to the soul ? so paul , phil. 3. 3. and rejoice in christ jesus , and have no confidence in the flesh . how doth he insult over al his former vain confidences ? what satisfaction doth he take in christ , and in him alone ? how glad is he that christ takes any course to break his carnal confidences , that so nothing but christ himself may support his heart ? such acquiescence , satisfaction and rest doth faith find in christ . but now unbelief is of a quite contrary humor : though it may , being forced by the importunitie of a clamorous conscience , give christ some reception for a while ; yet how il satisfied is it with christ : what a burthensome guest is he ? how soon doth the unbelieving soul hanker again after its beloved idols ? oh! what reachings forth of heart after this , or that , or t'other secret idol ? what disquietments , and repining discontents are there , at the deprivement of such , or such an inferior good ? what secret desires and inclinations are there towards the law , that old husband ? at least how fain would the heart admit the law , as a covenant of works , to share in that conjugal faith and affection , which is due only to christ ? thus it was with many unbelieving galatians ; gal. 4. 9. but now after that ye have known god , or rather are known of god , how turne ye again to the weak and beggerly elements , whereunto ye desire again to be in bondage . [ how turne ye again ? ] what doth he mean by this ? were the galatians ever under the legal ceremonies , here stiled beggerly elements , as ver . 10 ? no , the galatians were never before under those judaic ceremonies : only they are said to turne again unto them , because they affected a t similitude , or ressemblance to the jews herein . oh! how fain would they symbolise or agree with the jews , and so mingle something of the law with christ ? so it follows : [ whereunto ye desire again to be in bondage , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye desire , or , u ye greedily covet , ye greatly wish and long to be under the law : oh ! how much do you desire , what strong wishes have you to join the law with christ ? the like ver . 21. tel me , ye that desire to be under the the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , ye who are so hungry , and greedy after the law . this was the temper of many judaising galatians ; they would fain compound the law with christ : they could not rest satisfied in christ alone , as the mater of their justification , but must needs join the law with him ; which paul tels them , gal. 5. 2 , 3. was to make christ of none effect . for he that rests not in christ alone , as the mater of his justification , trusts not at al in him . so also in point of happinesse , he that doth not acquiesce in christ alone ; as the object of his rest and satisfaction , doth not really believe in him : whence saith christ , luke 14. 26. if any come to me , and hate not his father , &c. i. e , if he be not satisfied in me as the fountain of his life , he hath no share in me : x for to hate here , is to love lesse . christ doth not injoin his disciples simply , & absolutely to hate parents , &c. no , that were sin : but he means comparitively , i. e , whoever doth not love parents , wife , &c. lesse than me , cannot be my disciple . so ver . 33. whosoever he be of you that forsaketh not al that he hath , he cannot be my disciple . what doth christ mean by this ? doth he expect that , when we turne christians , we bid adieu to al outward comforts ? no surely : this command of christ doth not so much respect the act , as the affection : we are not commanded to cast away al , but to love christ above al. 6. again , vnbelief is ful of murmurs , disobedience , and reluctance against the soverain wil of god. faith is the most obsequious , obedient , and dutiful grace : oh! how ful of resignation , and submission is the believing wil , so far as it is believing ? when christ enters into any soul , he expects , that every proud imagination , every high thought stoop unto him : that the whole soul bow before him , and adore his soverain wil and pleasure . thus job 1. 20. then job arose , ] this notes his speed , courage , and resolution in complying with the divine wil. [ and rent his mantle and shaved his head , ] these were symbols , or tokens of great sorrow , and humiliation under the hand of god. faith doth not destroy natural affections ; but it regulates and spiritualiseth them . when the hand of god is on us , our hand should be on our hearts , in order to a deep sense , and humiliation under gods visitation . then it follows : [ and fel down upon the ground , and worshipped ] the hebrew words do both signifie a bowing to the ground . because in their worship , they usually fel to the ground , or bowed their head , knee , or whole bodie ; therefore the same word , among the hebrews , signifies both to bow , and to worship : what then doth jobs falling to the ground , and worshipping import ? ( 1. ) a sense of gods hand in this visitation . ( 2. ) an adoration of , or bowing before the divine wil as most righteous . ( 3. ) a satisfaction in the present issues of the divine wil. in short , it implies a melting or dissolving of his wil into the divine wil , as most holy and best . hence v. 21. it s said , that in al this job sinned not , nor charged god follishly . i. e , jobs faith brought his wil to correspond with the divine wil. o! what a sweet harmonie was here ? but this unbelief cannot endure : oh! what risings of heart are there against the truths , grace , wil , waies , and crosse of christ ? how doth unbelief strugle , and fret against the supreme pleasure of christ ? hence the same word in the greek signifies both unbelief and disobedience ; as john 3. 36. he that believeth not the son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies also , w he that is not obedient to the son : al faith carries something of obedience in it , or a subjection of the mind , and wil to the word , and grace of christ : whence unbelievers are stiled , ephes . 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , children of disobedience , or unpersuasible , untractable children ; such as cannot bring their hearts to bow and stoop to divine truths , grace , and commands . and indeed much of the nature of infidelitie is lively exprest by this notion of disobedience : thus the israelites unbelief is set forth to us , act. 7. 39. to whom our fathers would not obey , but thrust him from them , and in their hearts turned back again to egypt . how did they disobey christ , and thrust him from them ? was it not chiefly by their murmurs and unbelief ? so in like manner we find unbelief set forth by fretting against god , ( which is an high degree of disobedience ) psal . 37. 1. fret not thy self because of evil doers . [ fret not thy self , ] or , be not angrie , chide not . unbelief is very prone to be angrie ; yea , to chide god ; because of the prosperitie of wicked men : whereto is opposed vers . 3. trust in the lord , &c. this trusting in god is opposite to that fretful spirit , v. 1. the like antithesis , or opposition we find ver . 7. rest in the lord , and wait patiently ; fret not thy self , because of him that prospereth in his way . rest in the lord : hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto the lord : don't let one murmur , or impatient word drop out of thy mouth , but wait patiently , or expect , with much silence and patience , relief from the lord : beware , how thou doest fret , and repine against his soverain pleasure . so that a fretful , murmuring spirit is quite opposite to that silence and obedience , which faith implies : what is faith , but a free and chearful resignation of al concernes to god ; with a complete subjection to his soverain wil , grace , and spirit for the accomplishment of al ? faith subjugates , and captivates our wisdome , to divine wisdome ; our consciences to the divine law ; our whole heart and life , to the divine wil , either preceptive , or providential . a believer , as such , lives no longer , than he lives in the divine wil and grace : and no thing is so fit a subject for such a divine life , as a broken heart : and what so effectually breaks the heart as faith in christ ? oh! what meeknesse is there in faith ? how silent is it ? how flexible to the divine wil ? certainly the lower the wil lies in subjection , and submission to god , the higher faith riseth : the highest faith is that which lies lowest in subjection to the foot of god. such was abrahams faith , isai . 41. 2. called him to his foot . faith yields up it self to christ , to be acted as he pleaseth ; to do or suffer as he thinks fit : it leaves the soul with christ , to be wrought upon as he seems good . so paul act. 9. 6. lord , what wilt thou have me to do ? paul makes christ master of his wil , and al : he is content to be wholly influenced by christs soverain wil and spirit . whence faith is compared to a mariage-covenant ; whereby the wife gives over , and resignes al right to her husband : so the believer gives up himself to christ , that he may be his . hence the more resistance there is against the wil and grace of christ , the more unbelief : an unbelieving wil is an inflexible wil : its mighty stiffe and hard . unbelievers are extreme covetuous and greedy of their own wils : to part with their wils is death to them . 7. infidelitie , or vnbelief , implies also an unwillingnes to appropriate , or applie the promisses , and grace of christ , for the sinners benefit . faith is a mighty appropriating , applicative grace : although it be very silent , patient , and submissive , as to mesures , degrees , seasons , and the manner of receiving grace ; yet it is very ready to applie al promisses , or intimations of grace given it : yea , if it has but a general promisse , yet it can make particular application of it to the soul : yea , sometimes , though it has but an item , an half-promisse , or nod from christ , yet it can applie and improve it for the sinners encouragement . as by the acts of adherence and recumbence the soul goes forth to christ ; so by this appropriating applicative act of faith , it sucks in , and applies to itself the grace of christ , according to its several needs , and indigences . is the poor sinner laden , and pinched with the guilt of sin ? o then ! how doth faith applie thereto a plaister of christs bloud ? doth some powerful lust , or tentation assault the soul ? then faith goeth to christ for fortifying , corroborating grace ? is the believer called to any difficult piece of service , either active or passive , for christ ? then faith applies to itself the divine assistance and direction of christs spirit . thus it receiveth out of christs fulnesse , grace for grace , joh. 1. 16. but now unbelief is altogether unacquainted with this divine art , of appropriating , and applying the grace of christ : it doth want , not only legs , or an active power to go to christ ; but also hands , or a passive power to receive from christ . oh! what a prodigiously proud begger is unbelief , in that it scornes to receive an almes from christ ? what! not receive grace when offered ? doth christ offer an act of indemnitie unto sinners ; and wil not they receive it at his hands ? oh! what a proud , bloudy sin is unbelief ? alas ! many convinced sinners think it too much presumtion and arrogance for them to appropriate , and applie the grace of christ to themselves : they think it better becomes them to applie nothing but wrath and condemnation to themselves : so modest and humble do they seem to be : but , oh ! what a world of pride doth there lie at the bottome of this seeming modestie and humilitie ? is it not rank pride for sinners to refuse that grace , which is freely offered ? when christ comes to pour in grace freely into the soul , then to refuse that grace , because we have no monie to purchase it , what egregious pride is this ? 8. the last act of infidelitie , or unbelief , is , a diffident removing , or putting far from the soul , the second coming of christ , and al the great things of eternitie , which ensue thereon . faith has such a miraculous efficace , as that it can make things absent , present ; things invisible , visible , heb. 11. 1. it gives a prelibation , and foretast of approching glories , ephes . 1. 13 , 14. here paul tels them , that after they believed , they were sealed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is a translation borrowed from seals , by the impression or stampe whereof we distinguish things true from false , things authentic from uncertain . the stampe of a seal impressed on an instrument , renders it indubitable and unquestionable . the jews had the externe seal of circumcision ; and the grecians were sealed with the marque of their idols ; ay , but saith paul , ye were sealed with that holy spirit of promisse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the article here is treble ; which carries in it a great emphase ; and demonstrates some extraordinary work of the holy spirit : it seems to refer to the great promisse of the spirit , luke 24. 49. as elsewhere . but what is meant by this seal of the spirit ? i know some understand it of the seal of assurance ; whereby they were assured of their eternal possession : and we need not altogether exclude this sense : yet i humbly conceive , that this seal is primarily to be understood of the stampe , or impresse of grace at first regeneration , which is communicated to al believers : whence it is said , they were sealed with that holy spirit , i. e , the spirit of sanctification . now this impresse , or stampe of the spirit of sanctification after their first believing is said to be , ver . 14. the earnest of our inheritance , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comes from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the general signifies al that which is given for the confirmation of a promisse ; and particularly among the phenicians , ( whence the grecians seem to have derived the word , ) it notes earnest-money . so that the sense is this : ye , who have believed , have received the earnest of the spirit of grace , whereby you have hopes and expectation of glory ; hence faith has the bridegrooms coming fixed on its eye ; the sound of the last trumpe ever ringing in its ear . ay , but unbelief removes al these far from the soul : it says , in the language of those secure sinners , 2 pet. 3. 4. where is the promisse of his coming ? do not althings continue as they were ? unbelief is possest with a kind of sleeping devil : it dreams of nothing but building tabernacles here : what a stranger is it to eternitie , and the concernes thereof ? if the secure sinner be now and then a little awakened , and startled at the apprehensions of future jugement ; how restlesse is unbelief , til it has got the soul asleep again ? how are the eyes shut , and the wil bolted against al foresight , and expectations of christs second coming ? oh! what a torment is it to the unbeliever , to lie under awakened apprehensions , expectations of , and approches towards future jugement ? what would he give , if eternitie were buried in oblivion ? there is nothing in the world that the unbelievers heart is more alienated from , and averse to , than the second coming of christ . faith breeds a great expectation of longing for , and has leaning unto that great day : but oh ! how doth unbelief endeavor to choke and stifle al awakened apprehensions thereof ? and if the spirit of bondage worke any lively sense and convictions of that terrible day , what dreadful stormes and tempests of legal fear doth unbelief raise in the soul , whereby it is indisposed , and hindered from any effectual endeavors , and preparations for that day ? and oh ! how commun is this piece of infidelitie ? did not our great lord foretel , that it should be the main sin of these last days , luke 18. 8. yea , is it not foretold , mat. 25. 4. that the wise virgins , as wel as the foolish , should , in these last days , be overtaken with spiritual slumber , and removing far from them the coming of their lord ? but oh ! what a dead sleep are the foolish virgins under , who mind not at al the coming of christ ? and whence comes the sensualitie and luxurie of secure sinners , but from this great piece of infidelitie , in not waiting for christs coming , as mat. 24. 36-39 ? what makes many knowing professors so formal , dead-hearted , loitering , and lazy in al the great duties , and services of christianitie , but their not expecting this great day ? fiducial expectation of christs coming makes christians active and vigorous in al gracious exercices , as we find it exemplified in paul , 2 cor. 5. 9. phil. 3. 12 , 13. again , whence springeth the excesse of unlawful passions , and the prevalence of domineering lusts , but from unbelief as to christs second coming ? lively apprehensions and expectations of this glorious day , are most efficacious to kil lusts , and remove tentations , as 2 pet. 3. 10 , 11. how comes it to passe that men are so carelesse and regardlesse of a good conscience , but from want of such lively expectations of christs coming ? what made paul so exact in keeping a good conscience , but his faith in eying this great day , as act. 24. 15 , 16 ? how little do men mind , affect , or do any thing as they ought , so long as they put far from them the coming of their lord ? doth not the peace , comfort , grace , strength , beautie , and flourishing of a christian depend on this piece of faith ? doth it not argue a desperate , hard , unbelieving heart , not to regard this day ? do not such professors , as neglect this piece of faith , live below their principles and profession ? so much for the nature of infidelitie . chap. viii . doctrinal corollaries deduced from the precedent idea's , and notions of infidelitie . having dispatcht the formal idea , or nature of vnbelief , before we passe on to the remaining questions , it wil be not a little vseful , that we make some improvements of what hath been laid down , both by corollaries , and more practic vses . as for corollaries , various great truths may be deduced from the precedent explication of infidelitie . as , 1. that awakened sinners may procede very far in assent , and consent to the things that belong unto their peace , and yet remain infidels , or vnbelievers . this corollarie doth naturally flow from the former description of unbelief ; and we need go no further for the exemplification hereof , than those unbelieving jews , over whom our lord here weeps , and laments . alas ! how far did many of these awakened jews procede in their assent , and consent to christ , as their long-waited-for messias ? do they not immediately before v. 37 , 38. solemnely recognise him as their crowned king ? oh! what joyous hosanna's , and psalmes of praise do they sing unto him , as john 12. 13 , 14 , 15. which refers hereto ? and doth not this argue a great conviction in their consciences ; as also some faint , and languid inclination in their wils towards him ? and yet , lo ! our blessed lord weeps over them as those , who knew not the things that did belong unto their peace . oh! what a soul-astonishing consideration is this , to consider how far many poor , awakend sinners have gone in owning christ , and yet at last have been disowned by him ? how many self-deluding souls assent to christ in their jugements , and yet consent to lust in their hearts ? if we make some brief reflexion on the forementioned particulars of faith , what a strange concurrence shal we find to make good this corollarie ? ( 1. ) did not the unbelieving jews of old , ( as a world of false professors now ) assent unto the scriptures , as the oracles of god , wherein al the good things of their peace were loged ; and yet never arrived unto a real , particular , fixed , evangelic , prevalent , and vigorous credence thereof ? how many assent to the things which belong to their peace in notion , but yet dissent in heart and practice ? do not too many assent to the pleasing , and sweet offers of the gospel , but yet dissent from the displeasing , and self-crucifying duties thereof ? oh! how far have many convinced sinners gone in attention to , and reception of the things of their peace ? what great and amazing conceptions have they had thereof ? yea , how much have they approved of things most excellent ? yea , what strong legal assent have they yielded unto the terrors of the law ? yea , have not some been as it were ravisht with joy in their contemplations of approching glories ? yea and have not these convictions wrought their hearts to a great mesure of alienation , and aversion from sensible goods ; as also closing with the good things that belong to their peace ? and yet al this while , what strangers have they been to a saving assent to the things that belong to their peace ? have they not given a mere natural , human assent to supernatural divine truths ? it s true , they have received the word of god , but was it not as the word of men , as clothed with some human autoritie , or excellence ? oh! how many have their consciences awakened by the word , who yet never subject their consciences to it ? how many receive the word of faith , and yet mixe not faith with the word they receive ? alas ! what a dismal contemplation is it to consider , how far many awakened professors have gone , in a professed , and partial assent to the things that belong to their peace , and yet al the while really dissented from them ? ( 2. ) may not also convinced sinners procede very far in their consent , to the good things that belong unto their peace , and yet remain infidels ? did not many of these unbelieving jews , whom our lord here weeps over , approve of , and consent to him , as their crowned king and messias ? and yet how soon do they spit in his face , and bid defiance to him ? is it not said , john 2. 23 , 24. that many believed in the name of jesus , whom yet he did not believe , or confide in ? they commit themselves to him , but he dares not commit himself to them ; knowing them to be rotten-hearted . alas ! how many seem willing to take christ hereafter , provided they may for the present solace themselves some while in their lusts ? and do not al such demurs , delays , and wils for hereafter , argue a present nil , or unwillingnesse to embrace christ , as luke 9. 59 , 61 ? yea , are not many terrified wils , under the stings and gals of conscience , oft inclined to a present , and speedy closing with christ , who yet never arrive to a saving election of him ? oh! how many are there , who elect a compound christ , or a single christ with a compound heart ? do not too many awakened sinners choose a divided christ , or a whole christ with a divided heart ? oh! what a world of legal consciences bottome their faith on some false christ , of their own framing ; or on the true christ with a false rotten heart ? how few , yea very few embrace christ , and the other good things of their peace , in the greatnesse of their glorie ? do not many seem willing to adhere to christ in a storme of legal terrors , who yet , when the storme is over , returne again to their lusts , and adhere to them , as their best friends ? how many also elect the good things that belong to their peace , but yet reject the means , without which these good things can never be obtained , as luke 14. 15 , 18 ? and is not such a languid , incomplete , feeble wil , and consent , a real nil , and dissent ? farther , have not many almost-believers been brought to some mesure of recumbence , and dependence on christ , who yet have stil secretly and insensibly depended , and leaned on something in themselves , as isai . 48. 1 , 2 ? how many also have seemed very forward to resigne up al concernes , both of soul and body to christ , who yet have stil retained secret reserves , and hants for some beloved lust , or idol , as ananias and sapphira , act. 5. 1 , 2 , 3 ? yea , have there not been some , who have not only applied themselves to christ , but also applied , and appropriated christ to themselves , in some mesure ; and yet never had a real union with him ? doth not this seem to be the case of those carnal professors , luke 13. 26 , 27 ? how forward are they to appropriate and own christ , and yet he wil not own , but reject them , as workers of iniquitie ? yea , have not many been content to give some kind of feigned subjection unto christ , and yet al the while continued voluntary slaves and vassals of their lusts , as psal . 72. 9 ? here christs enemies bow before him , and lick the dust , which in those oriental parts were symbols , or signs of great homage and subjection . again , have not some illuminated professors seemed to acquiesce , and take up their rest in christ , and the other good things of their peace , and yet secretly rested in something below christ , or at least not alone in christ ? lastly , is it not said of the foolish virgins , mat. 25. 1. that they expected the bridegrooms coming , yea went forth to meet him ; who yet never had interest in him , or the good things of his kingdome ? oh! what a dreadful consideration is this , to thinke , how far many awakened sinners have proceded in the main acts of faith , and yet after al determined in final unbelief ? 2. albeit vnbelievers may procede very far in some acts of faith , yet there is a boundlesse difference between saving faith , and commun ; as also between believers , and believers . i cannot persuade myself , as some , that saving faith and commun differ only in degrees : i conceive the difference to be specific , or in kind ; though i affect not contention , and therefore wil wave controversies : only that there is a vast difference between the saving faith of true believers , and the commun faith of unbelievers , wil be evident from the following propositions . ( 1. ) the commun faith of vnbelievers ariseth only from some traditional notions of the gospel , or commun illuminations ; but the saving faith of believers ariseth from the light of life , joh. 8. 12. and is not the difference between saving light and commun , as great , as that between the light of the sun and of a candle ? is there not a vast difference between the unction of the holy one , 1 john 2. 20. which believers have , and the commun notions of unbelievers ? oh! what mistie and confused notions of the good things that belong to their peace have unbelievers , 2 pet. 1. 9 ? but how bright and distinct are the believers notions , proceding from the light of life , jo. 8. 12 ? is not the unbelievers candel-light mere darknesse , if compared with that intuitive real sight of things invisible , which the believer enjoys , heb. 11. 1 ? oh! how superficial , and fleeting are al the unbelievers notions ? but how solid and deep are the believers conceptions of spiritual mysteries ? the believer has a divine instinct , and spiritual sagacitie , as to the good things of his peace : but alas ! what is al the unbelievers knowlege thereof , but a mere natural notion , or commun hearsay , or forced conviction ? how doth the believers light of life , kil his lusts , darken the worlds glorie , melt his affections , turne the bent of his wil towards al the good things of his peace ; yea , transforme his soul thereinto , by stamping an image of god thereon , as col. 3. 10 ? but oh ! how dul and lazy ; how dead and lifelesse , is the unbelievers faith and knowlege , jam. 2. 19-26 ? ( 2. ) the commun faith of vnbelievers ariseth from self-love , self-flatterie , and carnal presumtion ; but the saving faith of believers ariseth from self-jelousie , and self-denial . how apt is self-love to frame a faith of its own , such a faith as wil easily correspond with its lusts ? is it not the grand designe of self-love , where-ever it is predominant , to come to christ on its own feet of carnal confidence ? but how much doth the self-denying believer abjure himself , and al his own self-sufficiences to win christ , phil. 3. 7 , 8 ? spiritual povertie is the next capacitie to saving faith : the more sensible the humbled soul is of his own needs , the more ready is he to go to christ . but is it thus with unbelievers ? do they not seek in themselves what they should seek in christ ? and when they have found any imperfect good in themselves , how much do they recumb and rest on it , as the main bottome of their confidence ? oh! what a pregnant cause is self-fulnesse of commun faith ; as self-emtinesse of saving faith , luk. 18. 12 , 13 , 14 ? so also for carnal presumtion , and self-flatterie , what a seminal root is it of false , or commun faith ? what a world of faith consists in mere fancie ? how many professors have no other bottome for their faith , than a fond presumtion that they have faith ? thus men baptise their carnal presumtions into the name of faith . oh! how prone are presumtuous unbelievers to plung their nasty defiled hearts in the precious bloud , and promisses of christ , and then fondly conclude christ is theirs ; albeit they never were deeply sensible of their sin , and need of christ ? and are not such presumtuous conceits , or rather deceits , the main spring of most mens commun faith ? but is it not quite otherwise with the true believer ? doth not his faith spring mainly from self-jelousie ? it s true , he can justifie god and christ , though it be in his own ruine ; but oh ! how much doth he condemne himself day by day ? he can be indulgent to others ; but is he not very severe against himself ? is not every one nearer to christ than he in his own apprehensions ? oh! what self-accusations , and self-condemnations doth he , or ought he to passe on himself every day ? and are not these his self-jelousies , and self-jugements a great spring of his faith in christ , 1 cor. 11. 31 ? ( 3. ) the commun faith of vnbelievers ariseth from a legal spirit of bondage ; but the saving faith of believers from an evangelic spirit of adoption . and oh ! what a vast difference is there between commun faith , and saving , in this regard ? a legal faith , arising from a spirit of bondage , may worke dreadful terrors , but never solid peace of conscience : it brings men under a legal covenant , but cannot keep men stedfast therein , psal . 78. 8 , 10 , 37 , 57. it workes in men legal preparations for christ , but it cannot worke a thorow conversion to him : it divorceth the heart in part from sin ; but marries it to the law , not to christ : it plows up the fallow ground , but cannot sow the seed of grace . it makes a deep wound in conscience , but cannot heal it : it may drive men into despair , but it cannot , of itself , drive to christ : it may restrain from sin , and constrain to dutie , but it gives no strength for , or love to dutie : it may kil , but it cannot make alive : it may rend , but it cannot melt the heart : it may make sin bitter , but it cannot make christ sweet : it may be an advocate for the law , but not for christ . such is the commun faith of unbelievers . but now the evangelic faith of believers , arising from a spirit of adoption , doth not only kil , but also make alive in the bloud of christ : it doth not only divorce the heart from sin , self , and the law ; but also espouseth it to christ : it improves al legal preparations in order to an evangelic closure with christ : it workes godly sorrow for sin , not only that it may be pardoned , but because it is pardoned : it is not only compelled to dutie by legal motives ; but also allured thereto by evangelic persuasives : it doth much for christ , and yet rests on nothing but christ : it workes not only evangelic actions , but also evangelic principles and dispositions : it urgeth the law much , but on evangelic grounds , and designes : it destroies not moralitie , but perfects it : it frees men not from dutie , but in and for dutie . such are the different postures of a legal , and evangelic faith. ( 4. ) saving faith turnes the main bent of the wil towards christ , and al other good things that belong unto its peace ; but commun faith affords christ , and al those good things only some imperfect desires . the true believer makes a free , and complete acceptation of christ , and resignation of al unto him : he takes the whole of christ , and gives christ the whole of his heart : he goes to christ with a plenitude or fulnesse of wil , and receives from christ a plenitude of grace , john 1. 16. he is so amorous of the good things that belong unto his peace , that he can part with althings for them ; yea his wil is carried with a violent propension towards them , as the iron to the load-stone . but is it thus with the unbeliever ? doth he not ever adde something to christ , or take something from christ ? alas ! what is his commun faith , but a mere faint velleitie , a languid imperfect desire after the good things that belong unto his peace ? how unable is he to go to christ , with a plenitude of wil ? how little is he allured , or ravished with the incomparable beauties of christ ? perhaps he has some good liking to the good things of his peace ; but oh ! what a violent lust has he after other things ? he may have some evanid or dying wishes after the divine life ; but oh ! what a peremtorie obstinate wil has he towards present goods ? every smal tentation makes him let go christ ; but oh ! how tenacious , how strong is his holdfast of the creature ? an unbeliever is the greatest monstre in the world ; he hath two hearts , an heart for god , and an heart for the world , psal . 12. 2. and yet when any difficulty approcheth , he hath no heart at al : such a coward is he , & so far from true faith . a true believer , the more difficult his worke & tentations are , the stronger is his adherence to christ , and al the good things of his peace : yea , though christ may seem willing to part with al interest in him ; yea , to turne against him as an enemie ; yet oh ! how unwilling is he to part with his interest in christ ; or to do any thing unworthy of that friendship he professeth to christ ? but is it thus with the commun faith of the unbeliever ? alas ! on what easy termes can he part with al claim to christ ? how unsteadfast is he in al his covenants with christ ? how little can he resigne up himself wholly to christ , or receive whole christ , as offered in the gospel ? in times of soul-troubles he seems willing to elect christ , but in times of competition between christ and lust , how soon doth he prefer lust before christ ? what are al his good wishes towards the things of his peace , but broken half-desires ? doth he not at the same time , when he layes hold on christ , secretly also catch at the world , or some beloved lust ? how unable is he to wil and nil the same things , to be constant to his own election of christ , and reprobation of sin ? though he sometimes looked towards christ , yet how little doth he follow that look ? what a latitude , and libertie doth he leave for idols in his heart ; and thence how little room for christ ? so little is his wil fortified , and armed with resolution in adherence unto christ . ( 5. ) the true believers saving faith is a purifier from sin , act. 15. 9. but the vnbelievers commun faith is a protector , and promotor of sin. and oh ! what a vast distance is here betwixt saving and commun faith ? how impossible is it that the unbelievers heart , which is the spouse of sin , should be married to christ ? wil christs jelousie , which is so severe , admit any corrival , or equal lover into his conjugal bed , the heart ? must not his royal love have a throne al alone in the heart ? is it not then impossible , that sin , in its dominion , should dwel in the same heart with christ ? yet , lo ! is not this the grand designe of the unbelievers commun faith , to reconcile christ and sin , two opposite lords ? how oft doth commun faith go to christ for life , that so the sinner may live more securely in sin ? the believers very fals into sin , are , as managed by faith , a sanctified means to purge out sin : but , oh ! the unbelievers partial departure from sin , and closure with christ , is , as improved by his commun faith and lust , made a blind and engine for the protection , concelement , and improvement of sin . saving faith makes the believers very defects , and neglects serve for the promoting of some spiritual good : how is he humbled for , and by his very sins and negligences ? but the commun faith of an unbeliever makes his best duties , and performances serve to promote spiritual sins : how do al his covenants and resolutions against some grosser , visible sins , serve only to hide , strengthen , and foment secret , invisible lusts ; as spiritual pride , carnal confidence , hos . 7. 16 ? or at best , doth he not make use of al his covenants against sin , only as a balsame to heal the wounds of his conscience , not as poison to kil the lusts of his heart . such is the curse , and plague of commun faith . ( 6. ) saving faith transformes the heart into the image of christ , and thence makes the believer conforme to his life , and laws ; but commun faith workes neither . saving faith brings the heart near to christ , and so stampes the image of christ upon the heart : it cannot make men christ , but yet it makes them like unto him , and that not only in one particular excellence , but in al : it changeth the last end , and disposition of the wil , and thence the whole soul and life : it infuseth a divine plenitude , or fulnesse of grace into the soul , answerable to that fulnesse of sin , that was there before . and as christ is one with his father , by personal union ; so believers are one with christ , by faith : hence much of the life of christ appears in their lives : the love and spirit of christ prevails with them , to live the life of christ , and conforme to his laws : and oh ! what a sweet harmonie and conformitie , so far as faith and grace prevails , is there between the spirit and life of christ , and their spirits and life ? how much do their hearts , and lives answer to the primitive patterne of puritie , in the heart and life of christ ? but can the unbelievers commun faith worke such rare effects ? it s true , sometimes his actions are changed ; but are not his vital principles , and dispositions unchanged ? he may sometimes conforme to the laws of christ in appearance ; but doth he not stil hate them at heart ? whereas the believer , whiles he breakes the law of christ in action , he conformes to it in affection and desire , as roman . 7. 22. the unbelievers commun faith may lead him to please christ in shew , but is it not al to please himself in truth ? doth he not wholly live on self as his spring , and to self as his last end ? oh! how impossible is it for him to live by faith on christ , and to christ , which is the believers life ? ( 7. ) saving faith makes believers diligent in the use of means , and yet keeps them from trusting in them : commun faith makes vnbelievers negligent in the use of means , and yet to trust in them . oh! how industrious is faith in the use of means , as if there were no christ to trust unto ? and yet doth not faith trust wholly in christ , as if there were no means to be used ? yea , doth it not trust christ as much in the fulnesse of means , as in the want of them ? but oh ! how much doth unbelief trust in means , though it be very negligent in the use of them ? ( 8. ) saving faith is alwaies bottomed on a promisse , and by it workes up the heart to god : but commun faith is alwaies bottomed either on false persuasions , or self-sufficiences , and by them turnes the heart from god. ( 9. ) saving faith walkes in gods ways , by a strait rule , to a strait end . but commun faith is always stepping out of gods way : its rule and end both are crooked . true faith looks both to its end , and rule ; it wil not do good that evil , or evil that good may follow : but commun faith wil do both . ( 10. ) lastly , saving faith values an half-promisse , yea a mere peradventure from god , more than the best promisse the creature can make : but commun faith depends more on the rotten , and false promisses of its own heart , or of the creature , than on al the promisses of god. 3. hence we may further infer , that there is no medium , or middle , between true faith and infidelitie . commun faith is but real unbelief : he that is not a sound believer , is a real infidel : he that receives not christ on his own termes , rejects him : not to trust in christ with al the heart , is not to trust him at al in truth : a forced election of christ , is a real reprobation of him : a mere human , or notional , or general , or confused , or instable , or inefficacious assent to christ , is real dissent . not to rest in christ alone as our mediator , is not at al to confide in him : he that cannot part with al for christ , wil soon part with christ for any thing : if faith purifies not the heart from sin , and fortifies it against tentation , it deserves not the name of faith , acts 15. 9. if faith gives not a substantial being to things not in being , it doth nothing ; heb. 11. 1. if you can believe nothing but what you have reason , and evidence for from the things themselves , you believe nothing as you ought : for though reason may assist faith as an instrument , yet it destroyes faith as a principal ground or argument ; because faith is of things inevident , heb. 11. 1. faith takes nothing for its formal reason , or principal ground , but increated autoritie : and therefore it is not the mere evidence of reason , but the testimonie of god , that makes men believers . and if so , then , oh ! what a world of that , which passeth for faith among men , wil one day appear to be real unbelief ? what may we judge of those who hang up christ in their phantasies , as pictures in an house , but yet never really adhere to , or recumb on him ? is not this mere fancie rather than faith ? what shal we conclude of the presumtuous believer , who presumes god wil shape his mercie according to his humor ? is not his faith mere unbelief ? yea , can there be a more cursed piece of unbelief , than a fond groundlesse presumtion that we do believe ? again , what shal we say of the dead-borne sleepy faith of secure sinners , who lay their head in satans bosome , and sleep securely on the pillow of his rotten peace ? is not this a piece of unbelief , which devils and damned spirits are not guiltie of ? for they believe and tremble at the apprehensions of their approching jugement . and oh ! how soon wil these their sweet sleeps end in dreadful hellish awakenings ? again , may we not judge the same of legal faith ; which sets up the law in the room of christ ; or at least yokes the law and christ together ? do not such , by joining the law with christ , disjoin their hearts from christ , rom. 7. 1-4 ? is it not as bad a piece of unbelief , to set up the law instead of christ , as to set up lust instead of the law ? yea , is there not much of idolatrie in such a legal faith ? for do not such as depend on their own legal performances for life , make themselves their god and christ ? oh! how oft doth such a legal faith , or carnal confidence end in black despair ? were it not easie to shew , if opportunitie served , how al the false , or commun faiths in the world are indeed but real infidelitie , colored over with a tincture of faith ? o then ! what a world of infidels and unbelievers are there , who walk up and down under the masque and vizard of believers ? surely if al these pretended fancied faiths are real unbelief there can be no middle betwixt faith , and unbelief ; and then , how many great professors wil fal under the black character of unbelievers , albeit they may now passe for good believers ? 4. hence also we learne , that solid saving faith is most rare and difficult ; but commun faith most cheap and easie . it s no difficult mater , in these knowing times , to gain the notion of faith : but oh ! how difficult is it to attain unto the thing faith ? a general , implicite assent to the things that belong unto our peace is very commun ; but oh ! how rare is it to meet with a particular , explicite , real assent to the things of our peace , formally considered ? do not the most of professors yield only a human , natural , or traditional assent to divine , supernatural truths and mysteries ? multitudes now adays receive the word of god ; but how ? is it not as the word of men , i. e , as clothed with human autoritie , or the evidence of reason ; not as the word of god , 1 thes . 2. 13 ? a confused , suspense , reeling assent to evangelic doctrines is very commun ; but is not a distinct , fixed , deep , welgrounded assent as rare ? oh! how superficial , and feeble is most mens assent to the good things of their peace ? or if some awakened consciences arise higher , to a more complete and deep assent ; yet , alas ! how legal is their assent , even to evangelic truths ? how hard is it even for true believers , much more for those who have only commun faith , to see sin as sin , and not to fal under a legal spirit of bondage ? to assent to the truths of the gospel , when conscience is fired with the terrors of the law , is no great pain : but oh ! how painful a thing is it , to assent to gospel truths , from an inward feeling apprehension of their own worth and excellence ? to assent to the doctrines of the gospel is commun : but is it not as commun to dissent from the duties of the gospel , which in divine estimation is but a dead faith ? how few have impressions suitable to their faith ? how few are there among the croud of believers , who have an admiring assent , an high estime , and right valuation of the good things that belong unto their peace ? it is indeed very facile to yield a barren , lazy , dead assent to evangelic notions ; but oh ! how difficult is it to arrive unto a fruitful , vigorous , lively , efficacious , practic assent , such as may forme , and transforme the heart into the very image of those good things we assent unto ? so also for consent , it is very commun and easie for convinced sinners to be induced to make some indeliberate , involuntary , partial , imperfect election of christ , and other good things that belong to their peace ; but oh ! how rare and difficult is it to attain unto a chearful , speedy , complete and fixed closure with christ , on his own termes , as offered in the gospel ? is it not commun with many to adhere to christ in profession , but to lust in affection ? how many commun believers give christ good words ; but give their hearts to some idol-lover ? do not too many also pretend subjection to christ , and his soverain pleasure ; but really intend subjection to no other lord than their own lusts ? how many seem to depend wholly on christ for grace , who yet secretly lean on their own understandings , and good wils ? o that men would believe , what a difficult thing it is to believe aright ? alas ! how violent is the motion of faith ? how much against corrupt nature are the supernatural acts of faith ? was there ever a greater miracle under heaven , excepting the incarnation of the son of god , than the working of faith in an unbelieving heart ? is not every saving faith a standing miracle ? oh! what a contradiction is it to carnal wisdome , and corrupt nature , to assent and consent to the imputed righteousnesse of christ ? what a painful thing is it to carnal hearts , to part with right eyes , and right hands , every beloved lust for christ ? how many thousand ways are there to unbelief or commun faith , but oh ! how narrow , yea indivisible is the way to saving faith ? commun faith growes among roses , but saving faith among thornes . what a grand deceit therefore is it , to conceit saving faith easie and commun ? certainly he never yet believed aright , that has not in some mesure had experience , what a difficult thing it is to believe aright . 5. hence likewise we may conclude , that believers themselves , have many reliques and remains of vnbelief in them , alas ! how much darknesse is there mixed with their notions , of the good things that belong to their peace ? how much dissent is there in their assent to evangelic truths ? it s true , they dare not , when they are themselves , reject the good things of their peace ; ay , but do they not too oft neglect , and undervalue the same ? are their apprehensions , and impressions suitable to the worth of those objects they believe ? how then comes it to passe , that on the interposure of some tentation , they turne aside to lying vanities ? are not believers themselves oft very confused , and instable in their assent to evangelic mysteries ? yea , have they not sometimes many prevalent suspensions , hesitations , and douts touching the sacred scriptures , and their divine autoritie ? how oft have many sincere believers been violently assaulted with atheistic thoughts , that there is no god ? what a sealed book , and dark saying is the whole gospel , to many afflicted consciences , in times of desertion ? in times of distresse , how oft doth their faith question the realitie of the promisses ? what 's the reason why many true believers are so much shaken , in some difficult cases , but because they do not bottome their souls on the immutable faithfulnesse of god in his promisses ? are not the gracious offers of the covenant most rich , abundant , and free ? how then comes it to passe , that believers are so poor and low in grace ? is it not from their want of faith , to draw out that fulnesse that is contained in , and offered by the covenant ? have not believers gods immutable word , oath , and fidelitie to confirme his covenant ? and yet , lo ! how backward are they to trust him in any straits ? how frequently do believers stagger in their adherence unto christ ? how much are they off and on , up and down , fast and loose with christ ? how little are they acquainted with the applicatorie , appropriating acts of faith ? what great things might believers receive from christ , had they but a great faith to expect and receive them ? how seldome are the most of believers in realising believing views of approching glories ? what obscure , and strained notions have they of eternitie ? had we eternitie in our eye and heart , how would the view thereof darken the glorie of this lower world ? did believers eye much their home , how vigilant , active , and vigorous would they be in their way thither ? life and death are the same thing to one that daily expects the coming of his lord : but oh ! how apt are believers themselves to put far from them that great day ? were not the the wise virgins overtaken with fits of slumber aswel as the foolish ? again how little can the most of believers acquiesce and rest satisfied in christ , as the alone spring , and mater of their life ? do they not sometimes conceit , that there is some grace , or other good , to be found out of christ ? and are they not hereby oft inveigled to wander from christ ? ought not the heart to be where the treasure is ? and is not the believers treasure in christ ? how then comes it to passe , that he is so little satisfied in christ , but for want of faith in him ? moreover , how short-spirited and impatient are many believers ? what confined and narrow hearts have they under the crosse ? do not the length , and weight of their burdens oft make them extreme short-spirited , as exod. 6. 9. for shortnesse of spirit ? so num. 21. 4. its said , they were short-spirited , because of the way , i. e , the length of their sufferings shortned their spirits ; they could not in patience possesse their souls : and many of them were true believers for the main . oh! how soon do such short-spirited believers despond , and sink under their burdens ? what faintings under duties are they obnoxious unto ? how straitned are their spirits as to present , or expected mercies ? what murmurs and discontents have they against the yoke , and crosse of christ ? yea , how dissolute , soft , and feeble are they in resistance of tentations ? how timorous and faint-hearted at the approche of difficulties ? whence procede believers black and dismal imaginations under desertions , but from their unbelief ? is is not hence also that they are so humorous , and il-minded towards christ ; so apt to raise black lies and slanders of him ? do not their unbelieving hearts change christ into another christ , by covering his face with a masque of hatred and displeasure ? oh! how much are the sinews of many poor believing souls shrunk ; how much are their spirits cramped and dispirited by unbelief , specially in cases of soul-trouble or tentation ? so great is the prevalence of unbelief in many sound believers . 6. hence we may further collect , that vnbelief is a sin of the first magnitude , a great mysterie of iniquitie ; the greatest monster that ever was . this naturally flows from the former idea and explication of unbelief : for if the character and nature of unbelief be so comprehensive ; if it seize so much on the vitals of the soul , then certainly it must needs have a very maligne and venimous influence on al sin ; yea , it must contain in it the malignitie , and poison of al sin . oh! what a prodigious sin is unbelief ? what abysses and depths of iniquitie are there in the bowels of it ? we have seen how it infuseth itself into the whole soul , and dispirits al the faculties thereof ; oh! what darknesses and mists doth it infuse into the mind ? how foolish and sottish doth it make sinners ? what grand mistakes and prejudices doth it breed , touching al the good things of our peace ? how stupid and senselesse doth it make conscience ? what a world of securitie , and false peace doth it produce ? what made the old world so secure before the deluge came , and swept them al away , but their unbelief ? how comes it to passe that both wise and foolish virgins slumber , before the coming of the bridegroom , but from their unbelief ? what makes sinners so stout-hearted and opposite to the righteousnesse of christ , but their infidelitie , isai . 46. 12 ? how comes it to passe that sinners are so inflexible as to al chrsts gracious offers , but flexible towards sin , and its allurements ? what is it that fortifies the heart so much in its adherence to idols , and false objects of trust ? what makes mens wils so rebellions against christ , yea destroyeth obedience in the principal root thereof ? are not al these the fruits of unbelief ? oh! what a lazy , slothful , remisse , and softnatured thing is unbelief , as to al that is good ? and yet how vigorous and active is it in , and for the production of al sin ? yea , is not unbelief virtually al sin ? doth it not breed , preserve , foment , incourage , actuate , and spirit al sin ? whence procede the great errors of mens minds , hearts , and lives but from infidelitie ? how comes it to passe that sinners are so hasty in snatching at present goods , but so slow-hearted and backward in closing with the good things of their peace ? surely it is from unbelief . whence spring mens confusions , and distractions of heart in times of trouble , but from their unbelief ? whence also springs al that formalitie , and deadnesse in duties , but from unbelief ? is not this also the cause of mens hypocrisie both in heart and life ? oh! what a world of irregular and exorbitant passions doth unbelief worke in mens hearts ? what makes the sensual world so tenacious in adhering to sensible good , but their unbelief , as to good things hoped for ? may not then every sin deservedly cal unbelief , father ? is not this sin of infidelitie to be found at the end of every sin ? whence spring the main exorbitances , and distempers of mens hearts and lives , but from infidelitie ? men discourse variously what was the first sin by which adam fel ; but have we not much reason to believe , that unbelief was adams first sin , which opened the dore to al sin and miserie ? for had not adam disbelieved the word of god , which threatned him in the day that he did eat of the forbidden fruit he should die , he had not believed satan . and as unbelief at first opened the dore to al sin , so doth it not stil hearten , and improve al sin ? yea , is it not the prodigious womb of al sin ? yea , has it not more of sin than any , or al other sins ? it s true , scandalous sins have more of infamie ; but has not infidelitie more of obliquitie , and guilt in it ? is not that the greatest sin , which is against the greatest laws , and obligations ? and is not infidelitie against the greatest obligations that ever were , even a covenant of grace ; which makes such free , such ful , such rich , such suitable , such general , such importunate , such heart-satisfying offers of grace ? and can there be a greater law , than the mediators evangelic law ; which is composed of such sweet alluring precepts , and promisses ? and yet lo ! how doth unbelief oppose the royal law of christ ? oh! what a world of rebellion lies wrapt up in the bowels of infidelitie ? how doth it scorne , reject , yea spurne at bowels of evangelic love , and grace ? yea , is it not extremely opposite to al the principles of obedience ? is there not also abundance of idolatrie in infidelitie ? can there be a worse idol than self idolised ? and doth not every unbeliever idolise his own carnal wisdome , his proud wil , his commun gifts , his self-sufficience , his legal righteousnesses , and seeming good duties ? is not the unbelievers self-dependence the worst piece of idolatrie ? doth not every unbeliever by depending on himself , as his first principle , and last end , make himself his god ? again is there not an hel of blasphemie in infidelitie ? doth not every unbeliever , by his secret , or open murmurs against god raise many black lies , and scandals on god ? yea , what are the unbelievers discontents against god , but , in the scriptures account , a cursing of god , as job 1. 11 , 22 ? lastly is there not a world of atheisme in al infidelitie ? doth not unbelief , at one stroke , take away the scriptures , god , and christ , and al the good things of our peace ? as the unbeliever doth by his self-dependence deifie himself , so doth he not also by the same undeifie the true god ? thus we see what a prodigious monstrous sin unbelief is . 7. this notion of infidelitie , as before explicated , justifies god , in his most severe procedures against al vnbelievers . alas ! what blame may be laid upon the holy god , for hiding the things of his peace from the unbelievers eyes , when as he wilfully shuts his eyes against them ? has the unbeliever any thing to object against christ , for not healing his wounded soul , seing he wilfully rejects the medicinal grace , and bloud of christ , which are the only remedies for his healing ? if sinners wil justifie their unbelief , which is so much condemned by god , is it not just with god to condemne them for it ? so long as unbelievers despise gospel-love , and mercie , is it not just that gospel-vengeance take hold of them ? what more equitable than that such perish in their sins , who resist al the sweet attractives and allurements of grace , by which christ endeavors to draw them out of sin and miserie ? doth not infidelitie dispirit and make void al ordinances , and means of salvation ? who then can be blamed , but the unbeliever , for his own damnation ? is not infidelitie the highest treason against heaven ? can then any punishment be too severe for it ? doth not unbelief , as has been intimated , darken al the glorious attributes of god ? is not the wisdome of god estimed mere folie by it ? doth it not rebel against the soveraintie of god , by placing the sinners wil above it ? doth it not make the faithfulnesse of god unfaithful ; yea , give the lie to it , by questioning the truth of his promisses , 1 john 5. 10 ? oh! how warme , how large , how tender , how rolling are the bowels of free-grace towards sinners ? but doth not unbelief spurne at those bowels , by shutting the heart against them ? is not the omnipotence of god limited , yea counted mere impotence by infidelitie , isai . 40. 27 , 28 , 29 ? how doth it likewise trample on the patience , and forbearance of god ? is it not then most righteous , that the great god , who is thus injured , and abused by infidelitie , should revenge his own quarrel thereon ? again , how doth infidelitie slander , reproche , and undermine christ , the great mediator of life and salvation ? is not christ the greatest institute and ordinance of god ? is he not appointed by god as the alone savior of mankind ? and yet , lo ! how do unbelievers reproche and oppose him ? is not christ greatly undervalued , when his gracious offers are rejected ? can we abuse christ more , than by opposing the good things offered by him ? is it not a bloudy crime to meet christ's grace with resistance ? oh! what an hel of iniquity lies in this sin of unbelief , in that it is a despising of christ's bleeding , drawing love ? is any sin a greater burden , and pain to christ than infidelitie ? is he not hereby wearied , esa . 7. 13 ? yea , is not christ greatly mocqued , and slandered by unbelief ? yea , doth not infidelitie rob christ of al his mediatorie offices , and perfections ? yea , is it not the sorest crucifixion of christ ? did not judas , the jews , and pilate pierce christ more sorely by their unbelief , than by their acts of betraying , and condemning him ? now if infidelitie be so injurious to christ , is it not just with him to vindicate such injuries ? yea , indeed , what are al the unbelievers jugements and torments , but such as he electively , and voluntarily draws upon himself ? are any evangelic unbelievers damned , but such as wilfully elect death before life ? do not al they that reject christ , electively embrace death , prov. 8. 36 ? and has the unbeliever any reason to complain against god for condemning of him , seing he is unwilling to be saved ? is not this the main that christ expects from evangelic unbelievers , that they willingly accept grace offered to them ? and if they wil not , who is to be blamed , but their own perverse stubborne wils ? do not they deservedly perish , who wilfully perish ? if sinners wil be so cruel , so bloudy-minded , as to murder their own souls by unbelief , they must blame none but themselves for their ruine : the righteous god is sufficiently vindicated from any imputation against him . oh! how wil this silence , and seal up the lips of unbelievers unto al eternitie , that grace and life was offered to them , but they voluntarily chose death before life ? what pleas can such have , why they should not be damned , seing they wilfully rush into ways that lead to damnation ? chap. ix . practic uses . 1. studie the mysterie and causes of infidelitie . 2. lament over the prevalence of it . 3. examine how far it prevails . 4. abjure it as the worst hel. 5. pursue faith as the highest interest , and spring of the divine life . we now procede to a more close , and practic application of these general notions of infidelitie . and the first vse we shal make of this doctrine , is , by way of general advice unto al , both believers and unbelievers , to studie much the black nature , and venimous influences of infidelitie . certainly , if sinners were but wel acquainted with that mysterie of iniquitie , that is wrapt up in the bowels of infidelitie ; and how pernicious this sin is to their souls , were it possible that they could please themselves in it as they do ? alas ! can we imagine , that unbelievers would sit down so quietly under the chains & fetters of their unbelief , were they but in a serious manner apprehensive of it ? but ah ! here lies the great damning sin , and miserie of the unbelieving world , men are not deeply and feelingly sensible of the burden , and stings of an unbelieving heart . how few are there , who observe and mourn under the secret veins of infidelitie , that loge in their hearts ? where is that soul that lamentes , day by day , his want of a particular , supernatural , spiritual , distinct , certain , firme , evangelic , ful , prevalent , affective , effective , and transformative assent to the good things that belong to his peace ? do not many great professors seem to assent to the mysteries of the gospel , but yet really dissent from , or , at least not live up to them ? have not many the name of believers , who yet never felt the virtue , and efficace of faith ? do not many pretend to a kindnesse for christ , who yet secretly hate him in their hearts ? how few , yea very few , among the croud of professed believers , live under the vital power of faith ? may we not , without breach of charitie , judge those to be under the power of unbelief , who were never truly sensible of the power of it ? is not infidelitie , as it has been shown , the greatest sin , and therefore ought to have the greatest sense ? what is the main and first worke of the spirit of bondage but to convince the unbelieving world of their unbelief , as john 16. 9 ? and can men be convinced of it , unlesse they studie , and observe the nature and workings of it ? why is it that the most of men do account infidelitie so smal a sin , but because they never inquired into its black ugly nature and aggravations ? how comes it to passe , that many take part with their unbelief , but because they are not sensible , what a mischievous pernicious thing it is ? alas ! did men studie , and believe what an hainous sin infidelitie is , how would they abominate and loath it ? what speed would they make to be rid of it ? yea , why is it that believers themselves are so much under the prevalence of unbelief , but because they have not that sense of its indwelling , and prevalence , which they ought to have ? did believers meditate much of , and mourne under the evils of an unbelieving heart , surely they would not be so much troubled with it as they are . oh! what a rare thing is it for believers to have a quick sense of unbelief ? what better argument and marque can we have of a sound believer , than a daily sense of , and humiliation for unbelief ? yea , is it not a good signe of much growth in faith and other graces , to be inwardly acquainted with , and troubled for the remains of infidelitie dwelling in us ? do not the best and most improved christians usually complain most of this sin ? oh! what an invisible , slie , and subtile sin is infidelitie ? how long doth it lie lurking in the soul , before it be observed ? doth it not , like some cunning politicians , animate and encourage every sin , yet concele itself in al its actings ? doth it not then greatly concerne al , both believers and unbelievers , to studie wel the nature , causes , and maligne influences of unbelief ? oh! how much of infidelitie might we find in every sin , were we but wel-skilled in the nature , and workings of it ? but , alas ! what mysteries and riddles are unbelievers to themselves ? how unacquainted are they with the spiritual , cunning , and subtile turnings and windings of their unbelieving hearts ? is it not then the great concerne of al , to be greatly intent on the studie of , and inquisition into the nature , operations , and effects of unbelief ? but above althings we should much contemplate , and inquire into the causes of infidelitie . is not he the wisest philosopher , who contemplates , and understands best the causes of things ? and do not men account him the most able physician , who gives the best conjecture at the causes of a disease ? so in like manner may we not repute him among the most understanding believers , who is best skilled in discerning the causes of unbelief ? surely althings are best known in and by their causes : o then ! if thou wilt understand the black nature of infidelitie , studie and inquire narrowly into its causes : inquire into that soverain , venimous , black darknesse , which dwels in conscience , and makes al the good things of thy peace to disappear . oh! what a veil doth this thick spiritual darknesse draw on al the excellences of christ ? how doth it stain al the beautie , and glorie of evangelic offers , made to the unbelieving soul ? oh! what an efficacious influence hath the darknesse of conscience , on the darknesse of infidelitie ? studie also how much carnal reason doth promote infidelitie . what more contrary to faith than carnal reason ? when men endeavor to mesure the promisses , or providences ; the words , or workes of god by carnal wisdome ; what black jealousies , and suspicions of gods love , care , and faithfulnesse procede thence ? how is the unbelievers heart filled with black ugly prejudices against christ , and al the offers of his grace ? the lesse of carnal reason , there is mixed with faith , the more pure it is . again observe how much carnal securitie doth foment , and promote thine unbelief . is not a secure conscience ever an unbelieving conscience ? when men consider not the things that belong to their peace , how can they understand , or believe them ? what made the old world so much disbelieve the approching deluge of gods wrath , but their wretched securitie ? it s true , unbelief is oft the cause of carnal securitie , but is it not also as oft the effect of it ? is not the securitie of the wise and foolish virgms , made a cause of their infidelitie , matthew 25. 5 ? is not faith maintained by an inward , tender , feeling sense ; and unbelief by the want of such a sense ? further , take notice how much self-love doth feed , and nourish thine unbelief ? what self-dependence and self-seeking it workes in thee ? how soft-natured , and faint-hearted as to dutie , but stout-hearted and resolute against christ , and al his gracious invitations , it makes thee ? oh! studie how much self-love fortifies thy heart against al the good things of thy peace ; but exposeth and layes it open to al the tentations of sin and satan . consider also how much spiritual pride contributes to thine infidelitie : oh! how craftie and cunning is the pride of infidelitie ? and how much are the unbelievers bands strengthened hereby ? meditate also on thy short-spiritednesse , and its venimous influence on thine unbelief : how contracted and narrow is the unbelievers heart ? and how much is his unbelief promoted hereby ? a confined , short , straitned spirit is alwaies pusillanimous , feeble , and unbelieving , as exod. 6. 9. lastly , examine if there be not some base , darling lust lurking at the bottome of thy wil , which secretly feeds , and fortifies thine unbelief . oh! what large provision doth any beloved lust make for infidelitie ? how much is its throne maintained by it ? what stout arguments do darling lusts urge against christ , and al his gracious offers ? these with some other are the principal causes , and most bitter roots of infidelitie , the observation and discoverie of which , wil be of great use for the subduing of this sin . but the more ful inquisition into the causes of infidelitie wil be the entire subject of the second part of our discourse touching unbelief . 2. another practic improvement we may make of this doctrine , is by way of sad lamentation , and humiliation for the prevalence of infidelitie in the world , even among professors . is the idea , or visage of unbelief so black and ugly ? are its influences so venimous , and contagious ? how then comes it to passe , that this knowing world is enamored , and fallen in love with it ? could any sober mind imagine , that a thing so deformed , and pernicious , should seem so amiable and desirable in the eyes of men ? was it ever known , that the leper was amorous of his scabs ; or the begger in love with his rags ; or the prisoner with his fetters ; or the wounded person with his bleeding wounds ? how then comes it to passe , that the christian world is so much amorous of , and delighted in infidelitie ; which is the worst leprosie , povertie , deformitie , and miserie , that the soul partakes of ? yea , how comes it to passe , that believers themselves have such reliques and remains of unbelief in them ; and that in such days as these are , wherein evangelic light , love , and grace so much abound ? hath not our blessed lord taken al the courses and means that may be , to cure men of their infidelitie ? as to the encouragements and motives to believe , doth he not shew himself as kind as kind may be ? has he not given al manner of warrants , yea commands for men to believe ? doth not the covenant of grace give as good law-right , as may be , for al that wil to come and embrace the good things that belong to their peace ? are not the offers of the covenant general , free , abundant , and most affectionate ? is not christ more willing to save , than sinners are to be saved ? as to means , what can god do more , than he has , in saying , here is my son , my spirit , my gospel , and al the good things of my peace ; take al , and welcome ? and are not the termes on which al these good things are offered , most easie to any that is but really willing to be happy ? yea , are not the means vouchsafed by god , to cure our infidelitie in these lightsome days , much greater , than in former days ? whence then is it , that men continue in their infidelitie , and that with so much delight ? has christ condescended so low in the offers of his grace , and do sinners still persist in their rejecting , or not improving such rich and gracious offers ? oh! what mater of sad contemplation , and lamentation is here ? how ought every eye to weep apart , and every heart to bleed apart , for personal , domestic , ecclesiastic , and national infidelitie ? alas ! how true , too true , is that prediction of our omniscient lord , touching these last days , luke 18. 8. neverthelesse when the son of man cometh , shal he find faith on the earth ? who knows how near this coming of the son of man may be ? may we not conjecture , that some great coming of the son of man cannot be far off , because faith is so much departed from the earth ? was there ever , since the coming of our lord in the flesh , more light , and yet more atheisme in the world ? is not the disbelief of the main articles of our faith , the only faith and belief that is to be found among some ? are not al the great fundamentals and vitals of faith struck at by some , who would count it an high affront to be judged unbelievers ? yea , to come nearer home , have we not cause to fear , that many , who passe for shining believers , wil one day appear to be rotten-hearted unbelievers ? yea , to leave others to their supreme judge , have we not al cause to lay our hands on our hearts , and condemne our selves of much infidelitie ? if thou art not sensible of much unbelief indwelling in thee , is it not a sad symtome , that thou hast nothing , or at best , but very little of true faith in thy heart ? may we not safely say , that he never truely mourned for any sin , who never mourned for infidelitie , which is at the end of every sin ? oh! what lamentable ruines has unbelief brought on many flourishing churches ? and may we expect to be exemted from the like strokes of divine justice , unlesse we lament , and mourn over our unbelief , which deserves the same ? take these motives to provoke thine heart to a deep lamentation and humiliation for thine own , and other mens unbelief . ( 1 ) unbelief is , as has been said , the greatest sin , and therefore ought to worke in us the greatest sense and humiliation . ( 2 ) if thine heart be not deeply humbled for thine unbelief , thou wilt soon be overcome by it . ( 3 ) the more thy soul is melted under the sense of unbelief , the more evangelic and spiritual it is . what better marque is there of a spiritual , yea of a believing heart , than a deep sense of , and humiliation for unbelief ? it is a great proof of our faith , yea , of an eminence in faith , to mourne greatly under unbelief . ( 4 ) a little unbelief in believers is much worse than much unbelief in others ; because believers have greater obligations , encouragements , assistances , and means to believe . ( 5 ) not to be humbled for the unbelief of others , whether churches , or state , is to partake with them in their sin ; and so to expose our selves to their approching jugements , at least temporal . 3. this lays a deep and essential obligation on al , to examine accurately , how far they fal under the guilt and power of infidelitie . if the nature of unbelief be such , as hath been described , then surely it concernes al to examine how far it prevails in them . doth not the great ressemblance that there is between saving faith and commun , oblige al to trie of what stampe , and make their faith is ? alas ! how much commun assent is there , which passeth for saving ? what a great verisimilitude , or likenesse is there between the notional assent of unbelievers , and real assent of true believers ? do not many knowing professors seem to receive the word of god , as the word of god , who yet indeed receive it only as the word of men ? have not many contemplative professors sublime , and raised apprehensions of spiritual mysteries , and yet al the while their assent to them is but carnal and natural ? do not some seem deeply convinced of , and confirmed in evangelic reports , who yet yield but a legal , staggering assent thereto ? doth not the vigor and strength of many mens assent arise from some transient worke of the spirit of bondage , rather than from a deep apprehension , and valuation of evangelic objects , which they assent unto ? again , how easy is it for men to be mistasten in their consent to the good things of their peace ? do not many seem very forward in electing of christ , who yet retain secret reserves for some beloved idol ? are not too many , from the force of legal convictions , compelled to close with christ , who yet secretly hate him at heart ? how many adhere to christ in profession , and yet adhere to the world , or lust in affection ? are there not many , who seem to recumb and lean on christ for life , but yet really recumb , and lean upon self ? oh! what a world of convinced sinners take up with a spurious or commun faith instead of saving ? how dreadfully do millions of unbelievers delude themselves with a sick dream , and shadow of commun faith ? alas ! what an easie mater is it for professors , in these knowing times , to mistake commun faith for saving ? to deceive themselves and and others with a forme or picture of faith , and yet to remain under the real power of unbelief ? it is indeed very difficult to gain a true solid divine faith : but oh ! how easie is it to take up with a seeming faith ; which yet shal look as much like saving faith as may be ? oh! how securely doth infidelitie lurke in many poor souls , under the vizard of faith ? doth not commun faith oft look so demurely , as that you can very hardly discerne its difference from saving ? are not the most of professors too soon satisfied in their own faith ? do not multitudes of awakened sinners lay their consciences asleep , or amuse themselves with the apparences of faith ? is not every unbeliever , yea believer also , a mysterie to himself ? how much then are we al concerned to make a narrow scrutinie into our hearts , and to examine whether our faith be of the right kind ? oh! what a foolish and dangerous thing is it , for any to deceive themselves with false images and apparences of faith ? is not the least error here fundamental ? alas ! what a poor felicitie is it , to steal silently to hel , in a fond persuasion of being believers , when as our faith hath no foundation , but in our own sick dreaming phantasies ? of what use wil a forme of faith , without the power of it be , unlesse to sinke us deeper into hel ? to have a notion of faith , and yet to live under the practice of unbelief , what wil this serve for , but to concele , and fortifie hypocrisie , and al manner of spiritual lusts in the heart ? doth not this then further oblige us , to examine strictly what we are as to faith and infidelitie ? again , if after al this men wil not examine and use the means to discover their state , are not such willingly deceived ? and if men are willingly deceived in this particular , do not they willingly perish ? and oh ! what a sting wil this be to torment wilful unbelievers in hel , that they were so willing , and took so much pains to deceive themselves with a mere semblance , and shadow of faith ; but were no way willing , and took no pains to examine their hearts , thereby to undeceive themselves , and lay a foundation for saving faith ? wil not this make the evangelic unbelievers hel seven times hotter than al other hels , that he took so much pains to deceive and ruine his soul ; but was not willing to take a little pains to undeceive , and save his soul ? oh! what cruel self-murder is this ? doth it not then nearly , and greatly concerne us al to make a very curious examen , and strict research into our hearts , touching our faith , whether it be saving , or only commun ? o that professors would put such questions as these , unto their consciences , and never desist , til they have brought the whole to some good issue . it s true , i have a notion and forme of faith ; but have i indeed the real power and virtue of faith ? am i not rather under the dominion and prevalence of infidelitie ? i assent to some words of god that are agreable ; but do i not dissent from some other which disagree with , and crosse my lusts ? i do receive the word of faith ; but have i faith mixed with the word i receive ? mine awakened conscience attendes to the joyful sound of the gospel ; but doth not my lustful heart attend as much to allurements of lust ? the peace of the gospel is pleasing to my wounded conscience ; but are not the duties of the gospel displeasing to my rebellious heart ? my mind hath some estime for the good things of my peace ; but has it not as great estime for the good things of this world ? have i a right valuation of those things i hope for ? mine assent to evangelic truths , and mysteries seems firme and strong ; ay , but doth it leave suitable impressions on mine heart ? is it vigorous , affective , and active ? doth it kil my lust , and give life unto my soul ? moreover , o my soul , thou seemest to have a good liking to jesus , the savior ; ay , but hast thou as good a mind to christ , i. e , as anointed by the father to be king over thy lusts , person , and goods ? art thou brought over to a voluntarie , free , cordial , complete , and fixed closure with him , as offered in the gospel ? canst thou take a whole christ , with thy whole heart , and that for ever ? doest thou give christ that place in the intention and bent of thy wil , which belongs to him ? hath his lave and grace the soverain dominion over thy wil ? and is thy wil bended to a correspondence with his divine wil ? canst thou be content to be nothing , that christ may be althings to thee ? is his glorie thy last and utmost end ? and is it thy joy to see althings to suit with his end , though they may crosse thine own private ends ? wil nothing but christ content thee ? art thou restlesse ' til thou attainest to the enjoyment of him ? is this the grand motive of thy seeking after christ , that thy good is laid up in him , and not in thy self ? and art thou wholly for christ , as he is wholly for thee ? doest thou adhere to him with a plenitude of wil , as the iron to the loadstone ? canst thou do much for , and yet trust in nothing but christ ? art thou obsequious and obedient to the spirits dictates , as to thy supreme conductor and director ? and when thou comest short of honoring christ by obedience , doest thou honor him by humble acknowlegement , and dependence ? canst thou wait on , and adhere to christ in his ordinances , albeit thou feelest no sensible impartments of comfort , peace , and quickening ? these , or such like questions , which take in the spirit and life of faith , thou shouldest frequently put to thy soul , and never desist from urging of them , ' til thou hast brought the question to this conclusion , whether thou art a true believer or not ? if thou desirest more expresse rules to examine thy state by , then take those mentioned in the foregoing chapter , corollarie 2. touching the differences between saving faith and commun : whereby thou mayest , with the concurrence of divine illumination , arrive to a wel-grounded persuasion , whether thy faith be only commun , or saving . ( 4. ) this also affordes mater of exhortation unto al , to abjure and abandon infidelitie , as the worst enemie in the world ; yea , worse than satan , or hel itself . can there be a worse enemie , than that which deprives us of our chiefest good ? and is not this the grand design of infidelitie ? yea , doth it not put a bar to al mercie , but open the dore to al sin and miserie ? how sottish , and foolish doth it make sinners ? what a dul , lazy , remisse , loitering spirit doth it breed in men ? yea , how negligent , slow-hearted , and backward to whatever is good , are believers themselves , so far as unbelief prevails on them , luk. 24. 23 ? o! how doth it slug mens spirits in whatever good they are about ? what a clog is it to the soul in al its spiritual exercices ? how doth it crampe , and dispirit the affections , those feet of the soul ? what stubbornesse , rebellion , and obstinace doth it infuse into the wil ? how much doth it distract , deaden , and harden the heart in al duties ? how lean , poor , and barren in grace , and gracious fruits are many believers , by reason of their prevalent unbelief ? doth it not also take off the beautie , lustre , and sweetnesse of mercies received , or expected ? oh! how bitter are many sweet mercies when mixed with infidelitie ? yea , doth it not turne al mercies into curses , to those who are under the complete dominion of it , as rom. 11. 9 ? and how many choise mercies are believers deprived of by reason of their unbelief ? whence spring their groundlesse troubles of consciences ; their misjugements , and mistakes about their state ; their heart-faintings , sinking discouragements , and despondences under desertion ; their hard and scandalous thoughts of christ , his heart , and dispensations towards them , but from their infidelitie ? oh! what a sting doth it put into al afflictions ? how burdensome , and irkesome is the crosse of christ to the unbelieving heart ? how sweet and easy is the bitter , heavy crosse so far as faith prevails ? but , oh ! what a troublesome , vexatious neighbor is infidelitie ? how doth it torment the heart , and cause it to pine away , and consume to nothing , even under groundlesse expectations , and needlesse fears of trouble ? may it not become a true proverb , much infidelitie , and much sorrow ? how do afflictions pinch , and gal unbelieving spirits ? how unable are such to see any good in afflictions ? what need have afflicted persons of faith ? again , how soon doth infidelitie betray us into the hands of every tentation ? faith hath omnipotence engaged for its assistance : but oh ! what a poor , impotent thing is unbelief ? how unable is it to to conflict with smal tentations ? satan is oft the father , but is not unbelief the mother of al tentations ? what made adam and eve yield to satan's tentation , but their infidelitie ? was not this also that which made judas betray , peter denie , and the jews crucifie the lord of glorie ? it s true , when the tentation is asleep , the unrighteous man is righteous ; the unclean person is chaste ; the passionate man is meek ; the invidious man is kind ; the avaricious man is liberal ; the unfaithful man is faithful : but oh ! when the tentation is awakened , how soon doth unbelief betray the heart into the hands of these , or the like corruptions ? thinke not thy self secure from the prevalence of any tentation , so long as thou art under the prevalence of infidelitie . alas ! how soon is tentation fired by unbelief ? but oh ! how is the believing soul , that by faith adheres to christ , strongly fortified , and armed against the most violent tentations ? moreover , how are the main breaches of our lives maintained , and improved by infidelitie ? what departures from god , what turnings aside from , or remisnesses in duties are unbelievers exposed unto ? doth not unbelief cut the sinews , and nerves of al evangelic obedience ? doth it not let out the vital spirits , & heart-bloud of al good inclination and affections ? is not the very root , and seminal virtue of good intentions withered and blasted hereby ? how much beneath the least evangelic dutie is the unbelieving soul ? how doth unbelief poison many good inclinations ? oh! what a venimous maligne thing is unbelief ? how doth it infuse a malignitie , and poison into al the parts of the soul ? is not the spirit of the mind , the most noble part of the soul , envelopped , or wrapt up in contagious black darknesse by it ? are not al the faculties of the soul spoiled of their vigor , beautie , harmonie , order , and exercices by unbelief ? oh! what a bloudy , hard-hearted , soul-murdering sin is it ? how doth it compel the sinner to embrew his hands in his own bloud ; to sheath a sword in his own bowels , by a wilful rejection of evangelic offers ? how welcontented is it to see the unbelievers sentence of condemnation subscribed , and sealed with the mediators dreadful curse , john 3. 18 ? what flames of vengeance ; what treasures of wrath doth infidelitie treasure up against the day of wrath , rom. 2. 5. 2 thes . 1. 7 , 8 , 9 ? how patient is it , whiles satan claps on the chains , and fetters of spiritual slumber , and hardnesse of heart on the sinners legs ? how willing is it to see the poor unbeliever famished and starved , amidst the rich and sumtuous feasts of evangelic grace , and mercie ? has not christ made a plentiful , and costly feast for sinners ? and is he not extreme free , and cordial in his invitations ? how then comes it to passe that sinners come not to it when invited ? why , is it not unbelief , that keeps them back , and that as it were by hairs , namely some poor and foolish excuses , mat. 22. 1-6 ? oh! how studious , and ready is infidelitie to shift it self of christ , and al the good things of its peace , offered to it ? what silly excuses , and pretences doth it make , to put off christ , and his evangelic offers ? what little reason , or cause have unbelievers to object against christs gracious offers ? are not christs armes open to receive them , when they come ? yea , doth he not , day by day , cal upon , and importune them to come unto him , prov. 1. 20-25 ? did he ever refuse , or look strangely on any that came unto him ? yea , is he not more willing to receive sinners , than they are to come unto him ? or , are the flames of hel more elegible , than the joys of heaven ? is the vassalage of satan more desirable , than the libertie of the sons of god ? is there so much beautie in sin , as to make men desire it before the beauties of holinesse ? are the remorses , and stings of the worme of conscience more agreable , and pleasing , than peace of conscience , and the smiles of divine love ? if not , how comes it to passe , that sinners choose the evil , and refuse the good offered to them ? oh! is not infidelitie the cause of al this miserie ? is not christ's hand , and heart open towards sinners ; but are not their hearts shut against him by unbelief ? is there any thing in christ , or his evangelic offers that keeps men from believing ? o then ! what an irrational , sottish , perverse , cruel sin is unbelief ? what a world of miserie doth it bring on sinners ? how justly doth christ pronounce a sentence of death against them , who wilfully reject his offers , and means of life ? alas ! how is it possible that salvation itself should save such , so long as they wilfully spurne at the offers of salvation ? is there any sin that doth more directly oppose salvation by christ , than unbelief ? christ comes , by his evangelic offers of grace , to draw the unbelievers heart unto him ; but oh ! how doth he draw back ? yea , how doth his unbelief oppose christ , as he comes clothed with grace , love , and pitie ? and can unbelievers expect , that christ should passe by such affronts , and indignities , without severe punishments ? doth any thing more provoke christ , than to have his bowels , and compassions towards sinners spurned at ? cannot he put up any injuries better than this ? is not unbelief the most cruel , and bloudie enemie in the world , in that it takes away not only the active power of doing good , but also the passive power of receiving good , when offered ? is not this the language of infidelitie , lord , i need not , i desire not thy grace ; keep it to thy self : i have wherewith of mine own , to supplie my needs ; i can make a shift with mine own righteousnesse , to clothe my nakednesse ; with the balsame of mine own good workes to heal my wounds , &c. and as infidelitie thus puts a bar to al grace and mercie ; so also doth it not open the dore to al the jugements of god ? are not the most severe plagues of god entailed on infidelitie ? doth not this sin provoke god to curse mens blessings ? doth it not also cut us off from many promissed mercies ? yea , how severely hath god punished this sin in his own people ? was not moses an holy man , deprived of entring into canaan for one act of unbelief ? oh! how deep doth gods wrath sinke into the unbelievers soul ? how many flourishing churches have been deprived of the gospel , and means of grace for their infidelitie ? or suppose , that god continues some means of grace , yet doth not unbelief turne them into means of hardening ? when men wil not believe the gospel , how oft doth christ leave such to a spirit of error , to believe lies ? yea , doth not infidelitie continued in , oft cause christ to give up such to their own lusts ; which break forth sometimes into scandalous sins ? yea , how oft doth christ deliver up impenitent , obstinate unbelievers , to a spirit of slumber , judicial hardnesse , and al manner of divine vengeance ? are these the effects of infidelitie ? is there so much sin , and self-murder , wrapt up in its bowels ? and are there so many curses and plagues , both temporal , spiritual , and eternal , entailed on it ? may we not then , without any injustice , conclude , that unbelief is the worst enemie we have in the world ? doth not our infidelitie give us more pain and trouble than al other enemies ? oh! then how should we , with fire and sword , persecute unbelief , as our most mortal enemie ? can we be too severe against such a deadly enemie ? is not al pitie and compassion that we shew towards unbelief , the greatest crueltie that may be to our own souls ? why should we then cease our indignation and revenge against unbelief , ' til we have let out its heart-bloud ? remember , the more you pitie , & spare it , the more cruel you are to your selves . 5. this also layes an essential and strong obligation on al , both believers and vnbelievers , to put an high value on faith ; and to pursue after it , as their supreme interest , and concerne . surely , if infidelitie be so prodigious , and pernicious a sin ; then , by a paritie of reason , faith most be the most useful , and excellent grace . contraries much illustrate , and set off each other : and oh ! how doth the black deformed nature , and venimous qualities of infidelitie set off the beauties , and excellent qualities of faith ? what a strange , and miraculous power , and efficace has faith ? how doth it make things absent , present ; the invisible glories of the coming world visible ; as the visible glories of this world invisible and disapparent ? yea , doth not faith appropriate to itself the whole of gods alsufficience and omnipotence ; and so may , in a sober humble sense , be said to be in some sort alsufficient , and omnipotent ? for al that is in god , faith , by a strange magnetic virtue , can applie to it self ; and thence it can do althings , so far as it has a promisse to bottome on . doth not the great god make himself a debtor to such as trust in him ? how doth faith rend a man from himself , without violence , or pain ? what more effectual to break al our idols , and images of jelousie , than saving faith ? how doth it make al the beautie of the creature to fade away , as a sun-burned flower ? doth it not also dismount the believer , and make him walke on foot , in al manner of self-abasement ? how soon doth the bottome of al sensible good fal out , when faith comes into the soul , and takes the chair ? what doth more elevate and refine reason , than saving faith ? have not those that believe most , the deepest , and soundest reasons ? who is the wiser man , the believer that adheres to the first truth and chiefest good ; or the unbeliever , who rejects the same , and adheres to idols of time ? how doth faith corroborate , and fortifie the wil in what is good , by uniting of it to christ , and the divine wil ? what a sweet harmonie , and order doth it inspire into the affections ? how doth it make the believer to fear god under smiles , love him under frowns , hope in him under difficulties , wait for his returne under desertions ? yea , when our affections are under the greatest disorder and confusion , doth not faith oft draw peace and order out of it ? is not faith both food and physic ? doth it not as wel feed grace , as purge out sin ? whence springeth the christians union with christ , but from faith ? could christ and sinners ever come together , unlesse faith did unite them ? can things contrarie be united , but by some efficacious bond of union ? was it ever known that there was a mariage between the living and the dead ? how then comes it to passe that the dead sinner is espoused to a living christ ? is not this happy match , the alone miraculous effect of faith , wrought by the spirit of god ? and hence doth not faith make god thine , as surely as thou art thine own ? and faith having united the person to christ , doth it not thence , by grace derived from him , purifie the nature also , acts 15. 9 ? and doth not faith hence worke a miraculous change in the whole disposition of the soul , and conversation ? and as the member is naturally subject to the head , so doth not faith subject the whole soul to christ ? whence also doth not the believer entirely give up himself to christ , as christ gives up himself to the believer ? oh! how doth the believing soul follow after , and adhere to christ , by ineffable groans , and acts of faith , though christ may sometimes seem to depart from him ? how inquisitive is faith to understand al the virtues of christ , and to receive from him grace for grace ? what a violence is it to faith to live , act , breath , speak and walke out of christ ? what is it that keeps the heart , as a chast virgin for christ , but faith ? hence also faith gives the soul solid peace in and with god : and oh ! how satisfying is this peace , which faith gives ? what child-like confidence , and boldnesse ensues hereon ? and thence , how much is the soul satiated in communion with christ , so far as faith prevails ? what solaces , and delicious suavities doth the believing soul , at times , receive from christ ? what an active application is there on christs part towards the believer ; and passive application on the believers part towards christ ? how much is faith delighted in trading with heaven and christ ? is not this the main businesse of faith to enjoy christ , to live and die in him ? what is it that gives the soul an abode in christ , and christ in the soul , but faith , as john 15. 5 ? oh! what strong desires , and thirsts after christ doth faith worke in the soul ? doth it not make the absence and presence of christ , the mesure of bitter and sweet , of good and evil ? what more efficacious to draw forth every grace in its exercice than faith ? unbelief is the spring of spiritual sloath and lazinesse ; but oh ! how vigorous , and active is faith ? there is no grace , or dutie but it is made easy by faith : how easy is the worke of humiliation made by faith : what makes divine love more spriteful , and vigorous than faith ? yea , is not the whole of christianitie contained in the bowels of faith ? is there any grace required to the divine life , which faith cannot supplie us with ? yea , faith is so good a chymist , as that it can extract riches out of povertie , strength out of weaknesse , glorie out of shame , peace out of trouble , grace out of sin , life out of death , something out of nothing . oh! how miraculous are the virtues of faith ? it makes a man able to do althings , an yet it makes him see he is nothing , and can do nothing : it makes a man content with any thing that god gives , and yet unsatisfied ' til he can enjoy althings in their fountain . again , if we consider faith in its parallel antithesis , or opposition to infidelitie , we shal then see more fully the excellent qualities of it , as also the mischievous influences of infidelitie . ( 1. ) faith breeds jealousie of our selves , but confidence in god ; it reckons it cannot believe god too much , nor self too little . but oh ! what self-confidence , & jelousie of god doth infidelitie produce ? how much doth it trust self ; and thence how little can it trust in god ? what mutual influences , and reciprocations are there between self-confidences and jelousies of god ? ( 2 ) faith keepeth the heart close to god , his word , and ordinances ; and so keepeth god close to the heart : it follows christ in ways of dependence , adherence , subjection , submission , and conformitie ; and so christ follows it in ways of gracious communications , consolations , manifestations , and communion . but is it thus with unbelief ? doth it not depart from god , his word , and ways ? and thence doth not god depart from the unbeliever ? ( 3. ) faith prepares for , quickens in , and sweetens every dutie : it sets prayer on foot , meditation on the wing , and drawes forth the attention , and intention of the soul in hearing and reading of the word . but oh ! how doth infidelitie hinder , deaden , and embitter the soul in al gracious exercices ? how doth it clip the wings of meditation , stifle and choke the breathings of prayer , & c ? ( 4. ) faith fixeth and establisheth the heart , by knitting of it to christ , who is an immutable rock . but oh ! what a mutable , variable , inconstant thing is infidelitie ? how doth it make the heart to stagger , and reel , by dividing and taking it off from god , isai . 7. 9 ? ( 5. ) faith makes a livelyhood out of divine promisses , engagements , relations , and influences : it sucks sweetnesse out of promisses , and so is nourished by them : it feeds on divine relations , and influences , and so finds a livelihood in the greatest famine of spiritual injoyments : it is long-handed , and reacheth to heaven for supplies , when al means below fail . but oh ! how short-handed is infidelitie ? it 's true , it has a long hand to reach forth to the creature ; yea , sometimes to hel ; but it has no hand to reach after christ , or his promisse : how doth it suffer the poor hungry soul to starve amidst al evangelic promisses and dainties ? whereas faith takes the soul by the hand , and leades it from one promisse to another , from one attribute to another , and so suckes gracious influences from al , as it need requires . ( 6. ) faith conquers the whole soul to god ; and thence althings else are conquered to the soul : it subjects the heart to christ , and so makes althings subject to it . but infidelitie captivates the heart to lust , and thence it becomes captivated to every thing else . oh! what a vassal is the unbeliever to every base lust , yea to himself ? ( 7. ) faith fortifies the soul against al the blandissements , allurements , and eye-pleasing delights of this lower world : it blasteth al the fair promisses of created good , by out-bidding of them . but alas ! how soon is unbelief entangled , and overcome by every inveiglement , and snare of sinful pleasures ? it can fortifie the heart against nothing , but the convictions , and good motions of the spirit . faith is the shield of the new creature , to repel al the poisoned darts of the world and satan ; but infidelitie is the shield of the old man , to repel al the convictions of the spirit , darted into the sinners conscience . ( 8. ) faith prepares the heart for , and preserveth it under every difficultie , frown , and afflictive crosse : it prepares for the worst times , yet hopes for , and expects the best : it takes out the sting and poison of every crosse ; and infuseth into it a medicinal , healing virtue . but can infidelitie do such marvels ? doth it not unfit us for every difficultie , and then betray us into the hands of it ? faith never leaves us at a losse ; it clotheth the mind with a divine light , whereby it is inabled to see , and passe thorough al dangers . but oh ! how doth unbelief darken the eye of the soul ; and so create black visions of carnal fear , and heart-rending troubles ? difficulties and distresses are the element of faith ; but how unable is infidelitie to live , or breath in such a sharpe air ? ( 9. ) faith opens the dore to promissed mercies and deliverances : it keeps the condition of the promisse , and so keeps the soul under the blessing of the promisse . but is this in the power of infidelitie ? doth it not rather put a bar to promissed mercies ; as num. 20. 12. heb. 3. 19 ? yea , doth it not open a dore to al the threats and curses of the law ? yea , doth it not bind the unbeliever fast under a sentence of condemnation , as john 3.36 ? whereas faith on the contrary stops the mouth of al legal threats and curses , and locks the soul fast under a state of salvation , john 6. 47. ( 10. ) faith improves mercies received , and so makes way for more : it giveth god the honor of his mercies , and man a sanctified and comfortable use of them . but can infidelitie thus improve mercies ? doth it not rather , by its murmurs , and misimprovments , destroy former mercies , and so hinder future ? was not this the temper of the unbelieving jews in the wildernesse , as we find it described , psal . 78. 11 — 40 ? oh! how doth unbelief rob god of al the glorie , and so man of al the comfort , and right use of mercies received ? how unthankeful , how discontented is the unbeliever under mercies received ; and thence unfit to receive more ? whereas the believer is content under the want of mercies , and thence fit to receive them : he can trust god with his soul , and al other mercies ; and thence god trusts him with mercies needful . but the unbeliever , notwithstanding the receipt of former mercies , cannot trust god for the future ; and therefore god wil not trust him with any special marque of love and mercie . these and suchlike being the admirable qualities of saving faith , how much doth it concerne al to labor , with al possible vigor and activitie , after this so noble and useful a grace ? art thou an unbeliever ? oh! how much then doth it concerne thee to labor after faith , that so thou mayest partake of these admirable privileges and advantages , which hereby thou wilt be invested with ? art thou a new convert , and beginner in christianitie ? oh then ! how much doth it concerne thee , to get much faith , that so thou mayst be strong ? art thou strong , and wel grown in grace ? and art thou not then engaged to act faith much , that so thou mayst continue strong , and grow more strong in grace ? alas ! what canst thou do or suffer without faith ? how much art thou beneath the least dutie or suffering farther than thou art acted by faith ? and oh ! be sure thy faith be of the right make and stampe : dread being deluded with a false , or commun faith , more than hel. make a curious inquisition into the nature , causes , and workings of thy faith : see that it be wel-grounded , and duely qualified . this advice doth more nearly concerne young converts , whose eternal welbeing depends chiefly on the right constitution of their faith at first conversion . for if thy faith in its first framing be naught , thine heart and life wil never be good : thou mayst build a beautiful and goodly structure of profession on a common faith ; but let me tel thee , a storme of tentation wil come , and wash al away : if thy profession be bottomed only on a commun faith , it is begun in hypocrisie , and wil end in apostasie . o that men would be wise before it be too late , and endeavor to know the things that belong to their peace , before they be hid from their eyes . finis . notes, typically marginal, from the original text notes for div a41628-e7570 a see mede on prov. 21. 16. pag. 91. diatr . 1. b jackson of the script . fo● . 91. c sir francis bacon . the contexture of the words . the explication . and. when he was come near . he beheld . the citie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. some ( otherwise ) orthodox , took away the word , [ wept ] not understanding its force and strength . epiphanius in ancorato . over it doct. 1. john 12. 12. 13. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signum laetitiae . grot. vse 1. vse 2. vse 3. vse 4. vse 5. and when he was come near . doc. 2. he beheld doct. 3. doct. 4. the citie doct. 5. doct. 6. the moral cause of church-ruines is sin. g maximum scelerum supplicium in ips●s est . seneca . gen. 4. 7. h r. salomo & aben-ezra . i christus interiora ejus in●u etur , & ▪ vidit cam esse sentinam omnium flag●●orum . gerard. ex egesi●●i . l. 4. c. 6. unbelief . isa . 30. 8 , 13. l repente momento veniet fractura ejus ] h. e. maximè subito , & repentè . adverbiorum synonymorum conjunctio emphatice fit . glass . gram. s. 2. carnal presumtion . jer. 7. 4. k junius & glassius lam. 2. 14 3 spiritual pride . 4 carnal securitie . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bewails therefore the insensibility of jerusalem theophylact . in locum . isa . 42. 25. lam. 1. 9. m descendet mirabilibus ] i. e. mirabiliter , q. d. multorum cum admiratione , &c. glassius gram. s . 5. carnal confidence . isa . 2. 10. jerem. 8. 14 , 15. hos . 12. 1. 6 earthly-mindedness . 7 vnfruitfulnes . 8 persecution of the prophets , &c. 9 want of reformation . 10. impenitence . 2 chron. 28. 22. 11 apostasie . deut. 32. 34 , 35. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the wrath of god the effective cause of jerusalems ruine . luk. 21. 5. lam. 1. 15. lam. 2. 1. lam. 4. 16. m cum dicit dissipatos fuisse à facie domini , vult ut nolit amplius ipsos aspice●e . calv. sect. 2. the effects of gods wrath against jerusalem . i temporal jugements . m scaliger in euseb . chro. 194. 2. spiritual jugements . 1. withdrawment of the means of grace . 2. withdrawment of gracious influences . 3. a spirit of slumber . he wept . 1. the qualities of christs tears . 1. they are divine . 2. rational . 3. spontaneous and free . 4. sincere . 5. spiritual and regular . 6. generous . 7. meek and humble . 8. amorous and pathetic . 9. dolorous and sympathetic . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theophyl . 10. seasonable . 11. public . the efficace of these tears which were ; 1. ominous and prophetic . 2. instuuctive . 3. exhortative . 4. threatning . 5. intercessorie . 6. influential . 7. exemplary . the motives which indued christ t● weep over jerusalem from his relations to her . 1. as a father . jer. 31. 20. 2. as an husband . jer. 2. 2 , 3. jer. 31. 32. 3. as lord. joh. 1. 11. p est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tanquam in domum suam . grot. q docent juriscon sulti , id maxime naturaliter nostrum esse , quod nos ut existeret effecimus grot. 4. as minister of the covenant . r quatenus ergo huic populo minister in salutem , pro officii sui ratione illius exitum deplorat . calv. 5. christs natural relation to jerusalem . doctrinal inferences . chrsts affections relative . christs affections most pure . christs wil to save sinners . mat. 23. 37 the aggravations of such as refuse christ . mans ruine from himself . grand unkindnes . christs tears the exemplar of ours . use 1. advice to studie englands sins , &c. vse 2. exhortation to mourne over englands sins , and feared miseries . 2 pet. 2. 7. vse 3. caution against church-sins . notes for div a41628-e22720 saying , s illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit enim reddi a christo causam fletus . grotius . t beza , gerhard . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est utinam . grot. w si cognovisses tu . pathetica oratio , ideoque abrupta . calv. x budaeus prioribus in pandectas annotationibus . thou hadst known . even thou . y particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco non est copulativa , sed ponitur pro saltem , gerhard . z vel tu , urbs illa supra omnes terrae urbes , deo dilecta , urbs davidis , deo dicata . grot. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis repetitum emphaticè ponitur pro latino , vel , saltem glass . b ergo hic quoque particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipienda est , ut paulo ante , quod etiam liquet ex particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjuncta . bez in this thy day . a erat haec ultima quasi occasio ad salutem judaeis oblata , ut mossi●● sibi oblatam recip●●ent , & ita salvar●ntur . glass . significat voce diei adesse , extremum tempus , &c. gerhard . quamvis hactenus sceleste & impie contra deum fueris contumax nunc saltem resipiscendi est tempus . calvin . illuxit grot. the things which belong unto thy peace . but now . e beza , gerard. they are hid from thine eyes . f ellipsis est hebraea , qua ex antecedente intelligitur simul consequens . quae enim abscouduntur , ea à conspect● removentur . gerhard . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ignorantia inexcusabili quia lucemoblaram i mo ingestam fastidiose respuis . grot. doct. 1. doct. 2. doct. 3. doct. 4. doct. 5. psal . 9. 10. doct. 6. even thou . h si vel tu , quae singulari privilegio in toto orbe praecellis , si tu , inquam , quae eoeleste es in rerris sacrarium , cognosceres . calv. doct. 7 : doct. 8. doct. 9. doct. 10. doct. 11. doct. 12. doct. 13. doct. 14. doct. 15. doct. 16. doct. 17. doct. 18. doct. the nature of unbelief . what the things that belong to our peace are . the first part of unbelief in respect joh. 5. 39. disbeliefe of the gospel or covenant of grace . the covenant of grace contains . 1. maters of grace . unbelief questions the realitie of the offers of grace . rom. 10. 10 , 16. unbelief questions the freedom of the covenant . unbelief strikes at the universalitie of the covenants offers . unbelief limits the riches of grace . rom. 5. 20 unbelief questions the certainty of the covenant . 2 sam. 23. 5. unbelief as to providence . mat. 6. 30 , 31 , 32. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hebraeis etiam vocantur hi , qui cùm in praesens habeant satis futuri in●er ●itudinecruciantur . grot. luke 12. 22-29 . aristotle , pliny , aelian . unbelief as to future glorie . heb. 11. 1. the formal object of unbelief . 1 thess . 2. 13. the several gradations of dissent from the sacred notions of our peace . 1. rejection of divine truths . 2. not to attend to sacred notions . 3. not to yield an explicite assent to divine truths . 4. not to give a supernatural assent , luk. 24. 45 5. not to give a deep assent . 6. not to yield a real assent . rom. 2. 17 , 18 , 19 , 20. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oecum . 7. not to give a spiritual assent . 1 cor. 2. 14. 8. a general confused assent . joh. 5. 39. metaphor . a canum sagacitate sumta , &c. strigel . 9. to suspend our assent . rom. 4. 19. ver . 20. ver . 21. joh. 10. 24 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luc. 12. 29 suspensum tenere . grot. luk. 12. 29 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , graecis non eum modò declarat qui positus est in sublimi , sed eriam eum cujus animus velut 10. an inevident obscure assent . n veritates fidei sunt evidenter credib●les . aquin 2 pet 1 9. 11. a legal assent . heb. 4. 2. 12. forced assent . act. 2. 41. act. 17. 11 psal . 119. 16. 13. not to retain the things of our peace . n jo. 5. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , johanni est insigi grot. psal . 119. 11. luk. 11. 28 14. low estime . joh. 7. 28. 15. a barren assent . jam. 2. 26. psal . 119. 11. 1. the simple objects of unbelief . unbelief refuseth . 1. god. 1. his being . 2. his attributes , wisdome . faithfulnes . soveraintie . mercie . justice . omnipotence . 3. providence . ordinances . 2. unbelief rejects christ . 3. unbelief refuseth heaven . the acts of unbelief . 1. rejection of christ . this rejection of christ implies , 1. open opposition . dislikes of christ . mat. 11. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat propriè tigillum in instrumentis quibus capiuntur lupi , aut vulpes , aut mures : hesychius expressè inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & commentarius aristophanis inquit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sunt curva ligna in decipulis strigel . in rom. 11. 9. heart cavils against offers of grace . luk. 20. 5. 4. not approving the reports of christ . luk. 7. 29. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rectè vertitur rejicere : id enim optimè opponitur v. 30. 5. delays as to a thorow closure with christ . luk. 9. 59. the wils defective reeption of christ . the defects of unbelief as to its object in receiving . 1. a false christ . 1. a compound christ . christ compounded wirh the world . mat. 19. 20 , 21 , 22. supra modum tristis est enim composita dictio , ex adverbio intendendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod semper per paroxytonum est ; et significat admodum , excellenter , valde nimis , schmidius in mat. 26. 38. christ compounded with lust . christ compounded with spiritual idols . 2. a divided christ . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i , e. ut dominum , grot. joh. 1. 11. q l●r● impatiens ▪ the de●ects of unbelief as to the respects under which christ is received . 1. as to motives ; 2. as to the grandeur of christ . 3. when christ is not received as offered . the defects of unbelief as to the subject of its reception . 1. a rotten deceitful heart . 2. a languid , faint wil. jer. 3. 10. a terrified forced wil. psa . 68. 34. luk. 19. 6. 3. the wils defects as to adherence unto christ . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. 10. 20. 〈…〉 psal 63. 8. heb , 3. 12. heb. 3. 14. heb. 10. 38 , 39. hos . 7. 11. psal . 78. 37 4 diffidence and distrust . psal . 37. 5. cant. 8. 5. luk 11. 41. 5. dissatisfaction . phil. 3 3. gal. 4. 9. t vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non rem eandem , sed similem respicit . idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glass . gram. sacr. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e , qui ultrò & perindè appetitis , velle aliquando pro cupidè optare . glass . gram. sacr. luk. 14. 26 , 33. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est minus amare , grot. 6. the disobedience of unbelief . job . 1. 20. joh. 3. 36. w qui inabsequiens est filio . grot. psal . 37. 1. ver . 7. 7. nonapplication of the grace of christ . 8. putting far off christs second coming . ephes . 1. 13 , 14. corollaries . corol. 1. almost-believers may procede far and yet continue infidels . 1 as to assent , 2. as to consent . corol. 2. the difference betwixt saving faith and commun . 1. as to knowlege . 2. as to selfdenial . 3. as to a legal and evangelic spirit . 4. as to turning the bent of the wil to christ . 5. as to purifying from sin . 6. as to transformation into the image of christ , and conformation to his life and laws . 7. as to the use of means . 8. as to the foundation . 9. as to end and rule . 10. as to gods faithfulnes . corol. 3. no middle twixt faith and unbelief . corol. 4. 4. saving faith rare , but commun faith cheap . corol. 5. believers have much of unbelief in them . corol. 6. infidelitie the greatest sin . corol. 7. god justified in his severe procedure against vnbelievers . vse 1. of advice to studie the nature and influence of infidelitie . studie the causes of infidelitie . 1 spiritual darknesse . 2. carnal reason . 3. carnal securitie . 4. self-love . 5. spiritual pride . 6. short-spiritednes . lastly , beloved lusts . vse 2. of lamentation and humiliation for the prevalence of infidelitie . vse . 3. of examination , whether thy faith be saving , or only commun . heart examens by way of soliloquie . vse 4. of exhortation to deal with infidelitie as our worst enemie . vse 5. to pursue after faith as the most excellent & powerful grace . faiths efficace . the effects of faith. 1. self-denial . 2. the elevation of reason . 3. the fortifying of the wil and affections . 4. union with christ . 5. sanctification . 6. adherence to christ . 7. peace and communion with god in christ . 8. the exercise of grace . 8. al spiritual goods . the opposition betwixt faith and unbelief . the second apologie to balthazar tylcken treating of the eternall predestination and election of god, and of the incarnation, or becoming man and person, of christ, and concerning the virgin mary / written in the yeare 1621, finished the 3. of july by jacob behme, also called teutonicus philosophus ; englished by john sparrow. zweyte schutz-schrift wieder balthasar tilken. english böhme, jakob, 1575-1624. 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(eebo-tcp ; phase 1, no. a28531) transcribed from: (early english books online ; image set 57415) images scanned from microfilm: (early english books, 1641-1700 ; 860:6) the second apologie to balthazar tylcken treating of the eternall predestination and election of god, and of the incarnation, or becoming man and person, of christ, and concerning the virgin mary / written in the yeare 1621, finished the 3. of july by jacob behme, also called teutonicus philosophus ; englished by john sparrow. zweyte schutz-schrift wieder balthasar tilken. english böhme, jakob, 1575-1624. sparrow, john, 1615-1665? [2], 62 p. printed by m.s. for giles calvert ..., london : 1661. translation of: zweyte schutz-schrift wieder balthasar tilken. this work is also found, at reel 125:7, as the second title in: the remainder of books. london, 1662. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tilken, balthazar -theology. jesus christ -divinity -early works to 1800. mary, -blessed virgin, saint. predestination -early works to 1800. incarnation -early works to 1800. hypostatic union -early works to 1800. 2006-06 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2006-08 jonathan blaney sampled and proofread 2006-08 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the second apologie to balthazar tylcken treating of the eternall predestination and election of god and of the incarnation or becoming man , and person of christ and concerning the virgin mary . written in the yeare 1621. finished the 3. of july . by jacob behme also called teutonicus philosophus . englished by john sparrow . london : printed by m. s. for giles calvert , and are to be sold at his shop at the black-spread-eagle at the west end of st. pauls . 1661. he that beleeveth is certainly foreseen . he that beleeves not hath most regardless been . he that beleeveth , is certainly elected . he that beleeves not , hath's election rejected . a letter or a preface to herre j. d. k. written when this treatise was finished . 1. esteemed truly honourable highly learned sir ; after my hearty desiring of the grace , love and mercy of our dear immanuel , as also all temporall welfare of body , for you , i will not conceal from you sir ; that i have received and read the book with the appendix , and considered the opposers understanding apprehension and opinion , in the love and fear of god ; and sufficiently understand in what apprehension the man runneth on ; and that he hath not at all in the least understood my writings . 2. also i very much lament the man , that he hath plunged himself into such a lake , with the election of god , out of which assuredly he cannot get , unlesse he learne to understand the center of all things or substances . 3. also he lamentably goeth astray concerning the humanity of christ , and concerning his mother mary ; which opinion , is quite contrary to our christian or spirituall faith , upon which our restored salvation standeth . 4. but i desire from my heart , that this man might become seeing , for he is zealous , for then his zeale would be profitable : only the way which he now goeth , is an open gate to all vanity or licentiousnesse , and despair ; and there must a severe accompt belong to such , introducing men into despair and vanity . 5. i desire he may be advised ; that he might become seeing , that he may at length acknowledge , the friendly dear heart of jesus christ ; which hath manifested it self in our humanity ; * to seek and to save our poor lost man. 6. for this vain frivolous reproach which he venteth against his brother , is no christian way at all ; it will not build sion but destroy it , if he will be comprehended under the seaventh † sounding of trumpet , and be one among the * first fruits , then he must goe out from all reproachings , contention , and scorning , and seek only the heart of brotherly love ; else all is babel and a fiction , even clamouring and contending , and never coming to the limit of our rest in christ . 7. i have a little presented it before him and other readers , of my writings , to consider of it ; since i see that not only my opposer , but also others for the most part persons of high dignity , are thus perplexed with this conceit about the predestination or election of god , to try , whether this most difficult errour might be brought out of the minds of many of them . 8. but i am entended to write an † entire book thereof , if i could but perceive that men would not so spitefully oppose me ; without knowledge what spirits child i am ; this i offer to you as learned and experienced men to consider of , and entreat you , to ponder aright whence my apprehension and skill might come . 9. for you see and know , that i have not learned it , much lesse studyed or understood it aforehand , as the manner of simple ideots or layicks is , neither have i sought it , or understood any the least part of it but it is given me of the grace of the most high , in that i have sought his love-heart , to hide my self therein , from the horrible anger of god , and the hatred or enmity of the devill . 10. therefore i exhort and beseech you in the love of christ , to think of it , and rightly hold close to the holy scripture of the spirit , and keep it rightly to the proof or touchstone , with a true christian mind , and then your eyes will be opened , that you will see and know it . 11. though i doe not at all doubt concerning your person sir , for i look upon you to be a very honest lover of god and of the truth ; and i also hope , that my mind which is so very exceedingly inclined towards you , will not deceive me . 12. for i stedfastly hope , and doe present it in my prayers to god , that sir , the fair garland or crown of divine honour in the knowledge of the wisdome , may be set upon you , that you might not need to use either mine or others writings to the knowledge of god : but sir you know in your self , as it hath also happened to me , out of what spirit i write , and use nothing else about it ; for it is written , * they shall be all taught of god : † and know the lord : * i will pour out my spirit upon all flesh ; also your sonnes and your daughters shall prophesie , and your young men shall see visions . 13. why will men reproach then , when god powreth out his spirit upon such a simple man ; so that he must write above the reason of all men ; and higher than the ground of this world is . 14. deare sir , it is done out of gods love towards you ; that you may see the ground and roote of your school-contention ; for many have sought but not at the right limit or place , whence contention is arisen to them , which hath filled the world , and hath almost quite destroyed all brotherly love. 15. therefore , god calleth you , with a higher voyce , that you might yet see , whence all evill and good originateth , and proceedeth , because you should cease from contention and strife , and most highly acknowledge that which from the times of this world hath been hitherto hidden , and is only manifested or revealed to the children of the saints . 16. but seeing it is shewed to me how your heart sir is inclined to wisdome , therefore i speak sublimely towards you , and do hope , you will accept it in true love , and understand it rightly as it is entended : i would i could give you halfe the spirit of my knowledge : and then you would need no writings ; although , i esteeme you wise , yet i will once brotherly salute you with this writing , before the rough winter of calamity come , which is upon the way . 17. if your honour love my writings , i pray you to reade them diligently , and above all especially to lay them to the center of all things or substances ; and then the three principles will be very * easie . 18. i know and am assured , that if you apprehend the center in the spirit , that you will have such joy in it , as excelleth all the worlds joy , for the noble stone of the wise men , lyeth therein , it giveth certainty in all things , and releaseth man from all incumbrance and perplexity , in the strife and contentions about religion , and openeth to him the highest secret mystery which lyeth in himself : he bringeth his work which he is chosen to by nature , to the highest perfection ; and can see all things into the heart : must not that be a jewel above all the precious things of this world ? 19. if you should meete with any thing in my writings that were unintelligible and too high , i entreat you to observe it , and send it me in writing , and i will render it in a childish manner . 20. but since i observe you have a very sublime understanding , therefore i exhort and entreat you , in a right entention , as it is set before god ; that men would enter into such a life , and live and converse in the knowledge , that we may be found as first-fruits in the lord in sion . 21. the lord n. at n , if you did come into acquaintance with him , i entreat you to judge of his gifts , for he is zealous , and a great seeker , god give him that he may finde ; and i entreat you to send the inclosed writing to him with the soonest , opportunity ; wherein you will do him and me a pleasure , also send this with it to the lord n : or to n. that he may send it to him . 22. in respect of the venomous spitefull pasquill or libel of the unintelligent zealous person , i have given † three and twenty sheets in answer ; but have kept up that answer to this time , that the man might not be discountenanced , hoping that by the information of good people he would somewhat become seeing , and still i have forbidden it to be given abroad , that if it were possible , he might forsake his malice or malignity ; else if the answer should be published , he would have small cause of boasting , as he supposeth to have by it ; in the meane time deliver this to be considered of a little by him . 23. if he will not be thus satisfied , to converse in brotherly love , let him certainly believe , that where gods love is , his anger is also ; that will shew him , that he will be ashamed thereof , and wish that he never had begun it : but if he will be quiet , then may this answer , be laid up in some knowne place ; he may assuredly believe that i see further than he understandeth . 24. for , a time openeth it self which is wonderfull , which in my writings is enough signified , it certainly cometh , therefore earnestnesse and sincerity is necessary to be used . 25. out of respect , and for gods honour sake , i have friendly answered the knowne person ; for i regard more the children of god , viz : my eternall brethren , than my vindication or justification ; for , i willingly * suffer-reproach for the sake of truth , and of the honour of christ ; for it is the badg or livery of christ , i send it to your honour , friendly , and commit you , together with † all those that love jesvs , into the grace of jesus christ ; dated the 3. of july , 1621. jacob behme . the introduction to the answer , to balthasar tylcken's aspersing pamphlet , concerning some points or conclusions , in the book of the becoming man or incarnation of jesus christ , by him opposed . jacob behme warneth his fellow-brethren . the open fountaine in the heart of jesvs christ ; be our quickening and life , and let it bring us into his light , in a brotherly love and child-like union ; that we may converse in his power or vertue , and love and know our selves in him. 1. deare sirs and brethren in christ , in what dangerous lodging , in the vale of * this earthly tabernacle , in flesh and bloud ; in the kingdome of the starres and elements , we lye captive in the opposition and assaults of the devill , and in what dangerous wayes of the devill in the lusts of flesh and bloud , we use to walke , unlesse the bright morning starre of the heart of jesus christ , awaken or arise in us ; is not sufficiently to be spoken or written . 2. how indeed , the world so altogether departeth from the wayes of the divine light ; and goeth grouping in the dark ; neither will they suffer themselves to be helped , but doe only despise and scorne gods messengers , which are often sent to them from god out of his love , to warne them of their ungodly wayes : this we all see and know alas too much , how the own self reason from the starres and elements , layeth and setteth it selfe against the open fountaine of the love , in the heart of jesus christ ; and scorneth all that which god sets before them for a warning and teaching , as was done in the time of christ and his apostles ; wherein the reason-wise schooles , not only scorned the simplicity of the persons that taught the kingdome of christ , but also despised all wonders or miracles , and held only their own dissembling hypocriticall reason to be true and right . 3. and as it was at the time of noah , before the deluge or floud , also at sodom and gomorrha , also at the time of the destruction of the jewish people , also among the heathen before israel was brought out of egypt into their land or country : when they drave them out and slew them : so also it is in this present time , wherein all live in strife or contention and opposition , and rage and rave , against god and the way of righteousnesse , as mad-men , and yet alwayes cry here is the church of christ , avoyd such a one he is mad or senslesse and from the devill . 4. and yet one party liveth as wickedly as the other , they carry the name of god in their mouthes for a shew as an oath ; and yet their heart sticketh full of gall , venome , or poyson and bitternesse ; there is no feare of god in their hearts , † their mouth is full of cursing , reproaching , scandalous deriding blasphemies , there is no desire to love and concord , or unanimity in their hearts , but pride , state , covetousnesse , and vaine voluptuousnesse , only that they continually list up themselves above gods children , and to obscure and overthrow their way which they walke , in , the light of god , that their teaching and life might not be knowne , and that the devill may continue to be chiefe great prince in the humane will and government or dominion : therefore they blaspheme scandalize and reproach the children of god , and account them for fooles , that they may remaine covered in obscurity . 5. and that which is more horrible , thus the divine omnipotence , must be a cloake or mantle to hide their wickednesse , wherewith they cover themselves , and mix gods will therein , as if nothing were done without gods will , and that all of it is only gods purpose or predestination , who from eternity hath concluded in himselfe , what shall be manifested in the time , whether it be evill or good. 6. whereas , they yet understand nothing of god nor his will or substance , yes they are as blinde concerning it , as one that is born blinde is to the visible things of this world , as is cleerly discovered and presented to view in this aspersing pamphlet , against the book of the becoming man or incarnation of christ , and in his former pasquil or libellous pamphlet [ against the avrora ] that the poor confused man , runs on so senslesly , and raveth against it , and yet hath no ground or understanding in him at all , so that : i lament his great want of apprehension , and must have a great sumpathy or fellow-feeling with him , and doe wish from my heart , that god would once open his heart , that he might first see and understand e're he judgeth . 7. for , the poor blinde man , rejecteth many a thing in my book , and sets even such a thing in the place thereof , as my meaning is , in the knowledge of it , which makes me wonder , how he is such a zealous saul , and is zealous for the law of god , and yet hath no apprehension of it at all in the light of god : i wish heartily that the light to saul at damascus might shine round about him , that he might become a paul , seeing he is so zealous , then might his zeale , be profitable towards the furthering the salvation of man. 8. but so long as he is in such a way , as to blaspheme reproach and persecute , and so to rage in blindnesse as saul did , he will effect nothing , but only rave against god to his greatest condemnation , and will but confound those whom he thinketh to teach , and lead them deeper into darknesse . 9. for he hath conceived such an opinion in his reason , which it were much better he had never set it down in paper : also i am very much afraid , that satan hath cast his own self-reason , without divine light , into such a prison , and captivated him with such a snare , out of which it will be hard to break forth , and without the divine light cannot at all be done . 10. but now seeing it is apparent , that not only he but others also are encumbred and perplexed with the purpose or predestination and election of god , and doe thus represent the omnipotence of god after such a manner , wherein they goe on in ignorance very confusedly , and understand nothing of gods will to good and evill , much lesse doe they know what god is , from whence horrible opinions are concluded of , and yet this man in such confused reason so shamelesly entendeth to disgrace and suppresse my writings which yet have a far deeper ground , then he ever understood ; therefore it shall be a little signified to him , to try whether he or another will thereby become seeing in god. 11. not with entent to contemne but to instruct out of my talent which is given to me of god : for men know very well that i am no doctor from the schoole of this world , if it were not given to me i should not understand it . 12. and though i did not so highly seek , yet it hath been given to me without my knowledge : i sought only the fountain of christ , and understood nothing of the mystery what that was ; but now it is also afforded me as a favour , to see the substance of all substances ; in which without the light of god i should indeed be blinde . 13. but seeing the man with his pamphlet annexed so my writings , understandeth nothing at all of the mystery of the substance of all substances , much lesse the principles to the c●nter in the principle ; and yet undertaketh to reprove my writing , also with a strange understanding quite contrary to my sence or meaning , and perverteth my sence or thoughts into a strange and very foolish understanding , only to bring sorth his conceits under such a semblance , which neither consisteth with the ground of the holy scripture , nor with the light of nature ; therefore i am as it were necessitated to wash the dirt from my sence and apprehension . 14. seeing he begins so artificially , and drags the scripture by the haire of the head to it , that it must serve him as he will have it , let the ground and corner-stone be where it will , whether there be such an understanding in the alledged termes or texts or no , only that he may bring scripture and letters , and exchange words with words , and thereby cloake his erroneous meaning with such a semblance , so he doth but bring scripture for it : and though many times in my writings i handle not just that very matter , that he would answer with scripture , but bring clean another meaning ; and that he perverts my sence to the quite contrary , and thereby would make it suspected : therefore i will a little summarily and briefly answer him to his aspersed objections ; not in that manner as to contend with him ; but for those to consider of that read my writings . 15. for a true christian hath no contention with any man , about religion ; he that contendeth about words , and despiseth his brother , is blinde , and * hath not the faith. 16. for faith , is not a historicall conceit , but a right life , the spirit of god must be generated in the center through the principle of the soul , and spring up in the mystery of the minde , and therein rule and shine , it must be mans will and deed , yes , it must be his inward life and understanding , and man must be resigned into if , else there is no right faith or divine understanding in a man , but only fables and babel , contention and clamour , to teare and rend , about the husk and not enjoy the kernell . 17. therefore i say now ; is gods spirit in my scorner ? why then is he a scorner and contender ? hath he the faith , why then doth he despise christs children and members , whose christianity is earnest and sincere ? christ said ; † love one another , thereby men shall know that ye are my disciples ; also , * doe ye not judge , those that are within , god will judge those that are without ; is he in the spirit of christ ? why then doth he despise the spirit of christ ? or is christ become at odds with himself ? 18. o deare sirs and brethren , take it into consideration , and look upon the holy scriptures rightly in the spirit of christ , and then ye will finde that a right true christian hath contention with no man ; for † his conversation is in heaven , as saint paul saith : from whence he continually expecteth the saviour christ , that * gods kingdome in him may come and gods will in him be done ; † christ is come to seek and to save that which is lost , what should then the spirit of christ in the converted man , will , otherwise ? an admonition , also what the first principle or the dark world , is ; and how , the fire is not the first principle . 19. deare sirs and brethren , i tell you in good will and faithfulnesse , as i have obtained grace in the spirit of christ , * that a divine spirit dwelleth in no contemning and scorning derision or disgrace : but goe out from that , and tread the contention in the minde , underfoote , account it as dung. 20. and seek the life of god in christ with earnestnesse , when you get that , you need no other master to teach you , the spirit of god will well teach you , lead you and drive you , yea he will teach within you : for it is written , † they shall all be taught of god : and christ saith ; * the holy spirit shall receive of mine , and make it knowne to you within you . 21. all outward teaching , doth not lay fast hold in man , unlesse man cast his desirous will thereinto , how will it then take hold in the scorner , who bringeth an envious opposition against the spirit of christ . 22. deare sirs and brethren , doe but see and consider him , what the poor blinde man in his pride and state sets before him , he reproves that which he knoweth nothing of , and that which he hath no apprehension of , which i very much lament that the man runneth on thus without any ground . 23. he begins to reprove , that i have written concerning the great mystery of the eternall nature , out of which the third principle , viz : the outward world , with the starres and elements are become generated and created , and yet bringeth nothing to light , that men may see , that he understandeth somewhat of the ground , and center ; he saith , the word and the wisdome of christ , are the mystery , viz : the outpoured glance of his glory , in which every thing is created ; who is it now that striveth with him about that , that † all things are created by god through his wisdome ; i have in all my writings written so ; and it needs not his glosse or exposition at all . 24. only the question is , out of what god hath created them ; if he will say , that evill , as also earth and stone , also all venomous or poysonous creatures , and particularly sinne , are generated out of the outpoured glance or lustre of his wisdome ; then he speaketh as a blinde man of colours , which he hath never seene . 25. but , that he brings forth such a sad and miserable meaning , men see , sufficiently , in that which he writes concerning the will and election of god , and so thrusts all into gods predestination , and drags the scripture by the haire of the head to it , quite contrary to the meaning of the scripture : oh that the confused man might come so farre , as first to learne to understand the center of the eternall nature , and of all things or substances , before he speak of the great mystery of all things or substances and reprove those to whom the same is revealed or manifested from god. 26. if he will now put it so , that all things were in the great mystery of god ; then he must distinguish the word of love , and the eternall name of god ; from gods anger and fierce wrath , in which he calleth himself * a consuming fire . 27. if he will say , that the consuming fire is gods wisdome and love , then he will say , that hell is heaven , and that the heaven , wherein gods majesty shineth , is the darknesse ; if he will not admit , that the center to the fire of god , is an eternall darknesse , whereinto the devill plunged himself , when he despised gods meeknesse . 28. if now this outward world with all things or substances therein , is become generated only out of the word of love , out of the holy name of god , out of the wisdome ; why it is then called , and is , evill and good , and moreover , a vale of misery , full of anxiety and toyle ? why then did god † curse it for the sake of one sinne ? 29. if it be the mysterie of the wisdome , why is it then without divine understanding ; but if it be not that , as he also doth not determine ; then i ask , what kinde of mystery is that out of which it became created , that it is good and evill whether is it an inceptive or beginning mystery or an eternall one , seeing the blinde man will know nothing of the eternall nature , and knoweth not nor will not distinguish the cleere deity from the fierce wrath of god and the eternall nature : whereas he hath a true similitude of this in fire and light , and in whatsoever thing out of which the fire burneth , if he did but see . 30. if he will not admit , that before the time of this world , there hath been a mystery in the eternall nature , in which the eternall nature from eternity in eternity continually originateth , wherein gods anger and fierce wrath from eternity becometh generated , wherein the fierce wrathfull hard and stern property hath generated darknesse and a mist or cloud or vapour ; and yet hath been like no mist , but the fierce wrathfull spirit hath had such a property , wherein all evill is understood ; as also the sterne earth ; then let him tell me , out of what that is proceeded ; and tell me further , how the life can subsist without the fires property ; and whence the fires property originateth . 31. let him shew me another center , then i have shewne him in the book of the three principles , as also in the book of the threefold life of man , and yet much more , deeply and fundamentally , in the book of the sin poynts , of the great mysterie of the substance of all substances , concerning the thr●● worlds ; how they stand one in another as one , and how they eternally support themselves , and each is the cause of the other , so that in the great mysterie there is nothing evill , nor any thing without a cause . 32. let him first come into the schoole , and learn the a , b , c , before he call himself master , it is not to goe upon strange feet , if one will speak of the mysterie , to furnish or adorne himself with strange masters or artists , but to understand it himself ; himself to have the spirit of understanding , or else to leave the mysterie undefiled , and let those speak and write of it , to whom god hath manifested or revealed it . 33. his tattle which he driveth on , with his drawing the holy scripture to it , taketh or reacheth not my sense and understanding at all : the children of god speak in their apprehension and gifts , not out of the mouth of others , but their own , and i speak also not out of the mouth of others , but out of my own : but out of one spirit we all speak , every one out of his own gift ; what doth that availe the unintelligent , to whom the mystery of god is not intrusted ? why doth he reprove us all before he rightly understandeth one of them . 34. learne first to understand the center of the eternall nature , and how to distinguish the cleere or bright deity from nature , and learne how the deity revealeth or manifesteth it self through nature , and learn what gods wisdome is , how it is the out spoken substance of the deity ; and what the divine-life is , and then what the nature-life is ; also what a principle is ; e're he wittily subtillizeth : let him first learne beforehand , what the eternall tincture is , and what the one element is ; also what paradise , and heaven , are , what evill and good are ; let him first goe into the schoole of pentecost ; that he may attaine that spirit , in which only there is understanding . 35. but he must first * become a fool , and then come to be nothing , as the world supposeth , if he will attain the spirit of the mysterie , that god may be his will and deed , and then let him come , and i will speak with him of the mystery , else let him leave my apprehension unreproved . 36. if he be a christian let him live in love towards a christian , and rejoyce in the gifts , which god giveth us one among another ; why doth he brag and reproach so much , that sheweth him to be a proud man , let him deal meekly , and i will meet him meekly ; if he understand any thing according to his gifts , let him praise god , and not contemne that , which god giveth to another , if he can not endure to read it , let him leave it for those whom god hath called thereunto , to whom he will reveale or manifest it . 37. is not that a wonderfull thing ; that he will reprove the three principles , and understandeth not out of what center and understanding the spirit speaketh : he will begin the first principle with the fire , where then remaineth the center out of which the fire originateth ? 38. let him tell me , how the eternall nothing introduceth it selfe from eternity in eternity , into an eternall center , and how the eternall nature from eternity continually generateth it self ; whereby the eternall will , which is called god , manifesteth or revealeth it self from eternity . 39. with this his half-mute , description , he will not bring me into it ; but in my book of the six points he will well find it , let him read that ; it is like , he will become seeing , if he but seek and begin aright . 40. when i write of three principles , then i understand three worlds , as first , the center to nature , the dark world , in which the fire , or the sharpnesse of the sterne might originateth from eternity , the form to the fire-life , in which property gods fierce wrath and anger also the hellish fire is understood : from whence the nature-life originateth , which is not called god , and though indeed it is gods , yet it attaineth not the name and divine source or quality in its own essence , as saint john witnesseth , chap. 1. vers . 5. where he saith ; the light shineth in the darknesse , and the darknesse hath not comprehended it , and this sheweth it self also in the outward world , how the light shineth or giveth light in the darknesse . 41. now if the fire be the first principle , as he saith ; then let him tell me , whether the darknesse cometh out of the fire , or whether the fire maketh darknesse ; also what that is which maketh darknesse ; and how all this thus generateth it selfe from eternity in eternity . 42. i suppose here , my pamphlet maker , will remain mute , he will indeed be silent concerning it , unlesse he goe with me into the school : but he should first put off the click of pride ; else this schoolmaster will not receive him , he will have children at school , which look and trust upon him : not lords . 43. when i write of three principles , then i write of three worlds , of three eternall beginnings , how they generate themselves . 44. i understand with or by the principles , not the chaos , the eye of the aether , which dwelleth without ground or place in it self , but i understand , how the eye of the aether manifesteth or revealeth it self , through and with the principles , and introduceth it self into power might shining glance and glory , viz ; with desire and lust or longing delight ; where , in the desire the first shutting in , is effected , which is a darknesse , where the desire is the first center to nature , which introduceth it self into the source or quality , into the perceptibility and perception , even into the fire , viz : into the fourth form , as is sufficiently described in our books , viz : of the three principles , also of the threefold life , also in the second booke of the becoming man or incarnation of christ , concerning christs suffering and dying , and yet higher in the six poynts : to which books i refer the reader , and so in this part , which the blind man opposeth , it is not here expressed at large . 45. now if gods fire , which generateth the glance or lustre of the majesty , be the first principle ; and yet in the darknesse , the source quality or torment and pain , and moreover the sterne life , is generated , and also the fire it self originateth out of the darknesse , viz : out of the sharpnesse , with the aspect or appearance of the liberty in the lust or longing out of the chaos ; then tell me now my opponent , whether the dark world be a principle , or whether he or i be blind in the mystery . 46. i know also very well that the fire is a source or quality of every life , but i say that the root of the fire is dark ; and that the dark world is not called god , for it is an enimicitious quality in it self ; a cause of nature . 47. indeed it is gods , and god who manifesteth himself , through the dark world with the fire , in the light of the majesty , is its lord , for it becometh generated in the desire of the chaos , out of the abysse in the nothing , and in the desire introduced into darknesse , but the lust or longing delight , of the chaos , to the revelation , taketh only thus its sharpnesse and fires might to it self , and yet bringeth it self againe through the dying in the fire , wherein the darknesse dyeth , understand the darknesses substantrality , forth through the fire into the light , and maketh another or second principle , of another source or quality , viz : joy meeknesse and love-desire . 48. thus the dark-source or quality-spirit , remaineth to be in it self an anguish and paine , and is called gods anger and fierce wrath , and the kindled fire in the fourth form at the center , is called a consuming fire , whence god calleth himself an angry , zealous or jealous , fierce wrathfull , god. 49. and here understand death and dying , as also gods holy kingdome , also his anger or kingdome of hell ; viz : the darknesse is the eternall hell or hole wherein lucifer batheth himself , and into which the wicked soul goeth ; and the fierce wrath to the fire-life is the right hellish fire-life therein , and yet there is no farre distance from god , but a principle only severeth them . 50. as we see a similitude of this , in fire and light , where the dark matter in the fire , dyeth , and the light shineth out of that which dyeth , and dwelleth in the fire , and the fire comprehendeth it not. 51. also the light is not of the fires essence quality source or torment , for the light giveth meeknesse and an amiable * thing or substance viz : out of that which before was a dead dark substance , a water and herein lyeth mysterium magnum the great mystery : my dear pamphlet-maker , seek and you will find , knock and it will be opened unto you . 52. your conceit is a dead understanding , as to the mystery , if you be taught of god , then goe with me to the center , and then i will shew it you in all the things of this world , yes in your very self : i will have nothing excepted ; wherein i will not shew you the similitude of the three principles : forbear your reproaching and become a child , then it will be shewen you ; but i will not cast the pearle under your feet , know that , nor under none . 53. i have my knowledge and skill not from conceit or opinions as you have , but i have a living skill or knowledge in the visibility & experience or perceptibility : i need no doctor from the schools of this world about it , for i have not learned it from them , but from gods spirit ; therefore i am not afraid of your clamour and scorne . of a right christian . and of the divine wisdome the eternall virgin that is no genetrix . 54. deare sirs and brethren in christ , i pray be schollers of gods wisdome , let none say of himself , i understand it , we know nothing concerning god , what he is ; but gods spirit must become the knowing in us , else our knowing is but fiction , a continuall confusednesse , a * continuall learning and understanding nothing in the ground of the center . 55. what is it for me to speak much of the wisdome out of the scripture , and could repeat the bible † without book , and understood nothing of what the wise men have spoken , and out of what spirit and knowledge ; if also i have not the same spirit which they had , how then shall i understand them . 56. to such knowledge belongeth not conceits , and to collect together a heap or abundance of texts to his purpose ; that no holy man , or wise man , hath done ; but a living spirit out of god can see the mystery , and converse in its own knowledge . 57. gods spirit must be in the reason , if reason will see god ; there belongeth an humble resigned heart to it , not a scorner in reason ; where reason boasteth it self to be enlightened , that is only a sydereall or starry enlightening , to be so * sharp witted . 58. if any be a child of god , then let him seek his brother in the love of god , and then i can trust him , but while he is a scorner , he hath put on the devills vizard and hood , and goeth about in pride , he is no christian , but a mouth or lip-christian and consufed babel : as indeed such books of controversie or contention and hypocrisie are all babel . 59. let one shew another the way of god , in love , humility , and in the fear of god , as becometh the children of god , then such contemning would not exist in the world , whereby the simple layick is seduced ; and totally ignorant of the cause , falleth on in reproach and contempt , against his brother who is not of his opinion or sect of religion ; and yet one in a religion , which without gods spirit and power , is but a conceit and opinion , is as blinde as the other . 60. for the true religion standeth not alone , in outward words , in appearance or shew , but in living active power , that one desireth from the ground of his heart , to performe to another what he knoweth he ought to doe . 61. it must come into deed , else it is but a coloured or painted faith a historicall babel ; where gods spirit is not , there is no faith ; also no christian ; but where that is , there it worketh cleere works of love , he teacheth and reproveth meekly , he is not puffed up and scornfull ; as my opponent . 62. he will needs write out the ground of the divine wisdome , & scorn my explanation , which i have spoken from the center , & confirm himself with the collected texts of scripture , & despiseth that which i have written : that the wisdom is a virgin without generating , that she is no genetrix , but that the spirit of god is her life and generating , which revealeth or manifesteth in her the divine wonder ; and he will set that which is better in the stead thereof . 63. he saith , the wisdome suffereth and generateth ; and he collecteth a heap of texts for proof : who now is at odds with him in this : not i : i say the same ; and he writeth but my words , but understandeth not my sense or thoughts , he is at odds with himself . 64. i speak out of the center , and he from the substance that is generated , i understand , that the wisdome is not the center or the opener , but gods spirit is that ; i understand thus , to speak in a similitude , that as the soul in the body , manifesteth or revealeth it self , through the essence of the flesh ; and that the flesh had not the might or strength if there were not a living spirit in it : so also gods wisdome is the out-spoken substance , where through , the power and the spirit of god manifesteth or revealeth it self in forms , understand in divine forms and shapes in the wonders . 65. it generateth or beareth indeed , but it is not the divine principle or the center of the genetrix , but the mother wherein the father worketh . 66. and therefore i call it a virgin , because it is the modest chastity and purity of god , and carrieth no desire backward to the fire ; but its longing pleasure or lust of delight goeth forward with or in the revelation or manifestation of the deity . 67. she could generate nothing if the spirit of god did not work in her , and therefore she is no genetrix , but the looking-glasse of the deity , the spirit of god generateth in her ; he is her life , she is his chist , cabinet , or body ; she is the holy spirits corporeity , in her lye the colours of the vertue , for she is the out-spoken substance , which the father comprehendeth out of the chaos , that is out of himself without besides beyond or before nature in the nothing ; and bringeth the same forth with the desire to nature , through the eternall nature , through the first principle , through the fire of his might , into the second principle , in the divine power , into the light of the majesty . 68. it is that which the father , from eternity in eternity continually re-comprehendeth , which the father who is a fire and light , introduceth into his fire-life , to the center of his heart . 69. she is the highest substantiality of the deity ; without her god would not be manifested or revealed , but would be only a will , but through the wisdome he bringeth himself into substance , so that he is manifested or revealed to himself . 70. and therefore i call her a virgin , being she is in the marriage with god : so that she generateth without a fire-life , for in her the light or the right divine life , manifesteth or revealeth it self , she is a virgin of the modest chastity and purity of god , and yet is in the marriage with god. 71. thou suttle prudent school or vniversity from the constellation , if thou didst here understand the ground , thou wouldst need no books more , all lyeth herein , the stone of the wise men , or philosophers stone , lyeth in this place , but first put off your rough garment , and then you will see it . of the third principle , which is the bride of god : and how the spirit of god is no principle and yet is a principle . 72. now when i speak of the third principle , i understand the outward world : then saith my opponent , god hath made it through his wisdome , and proveth it by scripture ; and i say so to ; but i proceed not mutely , i say out of what ; for god hath given me the knowledge ; it is not i my self that know it , but god knoweth it in me. 73. the wisdome is his bride , and the children of christ , are in christ in the wisdome also gods bride : now then if christs spirit dwelleth in christs children , and if christs children be branches on his vine , and one body with him also one spirit ; whose now is the knowledg is it mine or gods ? should i then not know in the spirit of christ , out of what this world is created , if he dwelleth in me , which hath created it , should he not know it . 74. therefore now i submit and will know nothing , so far as i am self , viz : in that part from the outward world , that he may know in me , what he will. i am not the genetrix in the knowing , but my spirit is his wife or 〈…〉 which he generateth the knowing , according to the measure 〈…〉 . 75. as the eterna●● wisdome is the body of god , and he generateth therein what he will ; then now if he generateth , it is not i that doe it , but he in me , i am as dead in the generating of the knowledg , and he is my life , and indeed i have neither sought it or learned it : he inclineth himself to my minehood , and my ihood inclineth it self up into him . 76. but now i am dead , and understand nothing , but he is my understanding , therefore i say , i live in god , and god in me , and so i teach and write of him , dear brethren , and otherwise i know nothing 77. bear with my folly a little i pray , in that which i tell you , not for my own boasting , but for your learning and knowledge , that you may know , whom you scorne and despise when you deride me , i will not hide it from you , but mean it heartily . 78. i have written of three principles , which are known in me , but weakly , as a scholler which goeth to school , so it hath gone with me . 79 , my opponent writeth of four principles , and calleth the spirit of god a principle also , according to his meaning , though i bring no controversie into his meaning about it , he may make ten , for the wisdome hath neither limit nor ground , but he neither understandeth my meaning nor his own . 80. let him tell me , how the holy spirit is a principle ; or what doth he understand by a principle ? will he make the cleere bright deity to be a principle ? which is eternall without ground and beginning , which dwelleth in the nothing , also possesseth nothing but only it self ? i can not speak so of the principles ; but i speak of the three worlds ; in and with which the incomprehensible deity manifesteth or revealeth it self . 81. one of them ; with or by the wrought power in the desire to the eternall nature , viz : with the spirit of the dark source or quality , through which the will of the still eternity sharpeneth it self , and brings it self in the fire through the light , and so the sharpnesse remaineth eternally only in it self , and yet in the still will of the meeknesse thus receiveth a cause , in the sharpnesse , to the kingdome of joy , and yet also remaineth not essentially standing , with the spirit , in the fierce wrathfull sharpnesse . 82. but the root is a darknesse , and the spirit goeth forth out of the chaos through the root through the fire in the fathers property , through the second center of the love and kingdome of joy into the light. 83. now therefore that very spirit which is the life of all in every substance or thing according to its property , is no principle ; but according to the eternall nature of the fierce wrathfulnesse , it is a principle . 84. thus also the second principle , subsists with or by the divine world , viz : where the divine power with 〈◊〉 of the majesty is poured forth , which is justly accounted 〈…〉 three persons . 85. but the principle in the fire , is to 〈…〉 , where the dying is , and out of the dying another life 〈◊〉 , viz : out of the fire a light , and yet there is no dying , but a consuming source quality or torment , and out of the source quality or torment , the high triumphing spirit existeth ; where then , gods love-will , and anger-will , severeth it self into two worlds , viz : into light and darknesse , and he is called god according to the light , and according to the poured-out vertue or power of his wisdome . 86. but the eternall divine originall , is not in the eternall nature ; the will to nature is sooner , and that will is the chaos , wherein all lyeth , and the spirit existeth out of that , and manifesteth or revealeth it self with or by , light and darknesse , therefore i call not the spirit of god , a principle : for it is without or besides all beginnings , yet with the eternall beginnings , manifested or revealed with god in trinity , though the ternary also is in the chaos : as is expressed in the book of the six poynts . wherefore the outward world is a principle of its own ; its model is eternall . 87. now when i write of the third principle , then i also say , that god hath created all things through his wisdome , but out of the spirit which is called god , this world is not created ; for it is called evill and good , and a murthering den of the devill . 88. also it is not generated out of the divine wisdome , but by or through the wisdome ; the wisdome is not the matter of this world , else i must call a stone gods wisdome ; and sinne also ; but it is generated out of the two eternall principles , of both worlds substantiality , viz : out of the desires of both . 89. god the father who is all , hath moved himselfe with the creation of this world , that is , in the formes of both worlds , of both natures , and hath created angells , understand out of the spirit of the eternall natures . 90. for , if a spirit be to subsist , in the kingdome of joy , then it must have the center in it selfe , out of which the joy originateth , viz : the center to the dark world , which is the sharp might , else it would be a stillnesse , without moving . 91. therefore , when lucifer contemned the light , he remained in that part of the darknesse ; for his will went out from the light , and would domineere in the fires might , whereby he angred god according to the fires property , that is , in the principle in the fires property . 92. thus i say , the outward world is a principle , that it hath a life of its own , generated out-of both the inward spirituall worlds , viz : a revelation or manifestation of the first and second principle , a model or similitude of the eternall nature , comprized in the desire of the eternall nature , and manifested with a beginning , and included in a time , which with the end goeth againe into the eternity . 93. this model or time hath stood in gods wisdome ; which the wisdome hath manifested through two spirituall worlds , with the moving of the eternall father , and that which is revealed or manifested , goeth out of both eternall principles , viz : out of the light and dark world ; and thus † the light moveth in the darknesse , and the darknesse comprehendeth it not . 94. and herein lyeth the drawing to evill and good , and here is that which the scripture saith concerning the will of man ; * to which you give your selves as servants in obedience , either to the light of god , or to the darknesse in the anger of god , to that you are servant , and into that you goe , to which you are obedient , of that you are led and drawne , also elected for children ; they are both gods , but the light is only called god or good. how the soul is out of all the three-worlds , of its might and free-will ; of the drawing of the father ; and what is called to beleeve above reason . 95. my opponent writeth , that the soul of man , is inbreathed into man , out of the mouth of god , and i have no strife about that , and it needeth no glosse : but i speak not blindly as he doth ; i say , out of the totall wonder of god , out of the center , out of the will to the eternall nature , that is , out of the chaos , and out of the eternall nature , that is , out of the two eternall principles , out of darknesse , fire , and light , a totall image and similitude of the totall deity of the substance of all substances . 96. and i say , that the spirit of god , hath inbreathed it selfe , according to all the three worlds properties , for it is the life and the spirit of all substances , in every substance according to its property . 97. for , before the times of this world , there was nothing , no life without him : but it is as the scripture faith ; † with the holy thou art holy , and with the perverse thou art perverse . 98. in the holy or saints he is the divine kingdome of joy ; and the divine life ; but with those , which incline their will into gods anger in the darknesse , he is gods anger-spirit . 99. indeed god himselfe is all ; for from him all is proceeded ; why then doe we longer contend so much about god , let us strive after that which is best , after love , then we become children of gods love. 100. why will you * deny man free-will ? surely his soul is created out of the highest omnipotence of god , and hath divine might or strength , if it entereth into the love of god ; as christ teacheth us ; † that we should not only doe such wonders or miracles as he did with the fig-tree , but much greater ; if we had but faith , then we could with one word , cast the mountaines into the sea. 101. he hath indeed told us he would give us faith ; for he said ; my father will give the holy spirit to them that ask him for it ; his words must be true , and whosoever speaketh against them , are lyars : moreover , he saith ; † he was come to call sinners to repentance , and not the righteous . 102. what folly is it to make or set and impose election upon man , and take away his free-will : hath not the poor sinner free-will ; that he can come ? why then doth christ * call them to himself ? math : 11. 103. you say with the scripture , † there can none come to him , unlesse the father draw him : very right , i say so too : * it lyeth not in our doing willing or running ; but in gods mercy ; he draweth whom he will , and hardeneth whom he will ; it is all right ; but you are blinde ; and understand it not aright . 104. if it lay in man , then did salvation stand in mans strength or might , to become saved through an opinion ; as , or how , he will , and though likely , the old evill man which dyed in adam , continue . 105. therefore , † when we dyed in adam , then we lost the own selfe 〈◊〉 , and lay in gods mercy : and it was instantly said ; * you must become borne of god againe , if you would see god. 106. now at present after the fall ; we have no power as to the kingdome of heaven , to meddle with it : but if we obtaine the spirit of christ , which hath of grace generated it selfe againe in our souls , then † the kingdome of heaven suffereth violence , and the violent snatch it to themselves . 107. it is not in our ability , that we snatch it to our selves , but the ability is gods , who hath introduced it againe through christ into us ; we cannot take it with force and own-selfe right , but of grace it is promised to be bestowed . 108. now it lyeth not in that we hunt after it in own selfe-reason , and willing to take it ; but it lyeth in this ; that we cast our selves againe into the bosome ; viz : into the becoming man or incarnation of christ ; viz : into our new mothers body or womb ; viz : into a new becoming man or incarnation : that we with our will be in the obedience of christs will , that we become nothing ; viz : nakedly and barely a glimps or seed of a will , that christ became our will , and his becoming man or incarnation be our becoming man or incarnation , his new-birth out of god and man , our birth out of god and man ; his slaying of the anger of god in the center of the soul ; our slaying , his resurrection our resurrection ; his eternall divine life , our eternall divine life ; then it is really so ; that * whosoever cometh to me , viz : into my becoming man or incarnation , that is , into me , him i will not thrust away . also , † my lambs are in my hands , none can pluck them away out of them ; and the father who hath given them to me ; is greater than all ; land the father are one . 109. deare brethren and friends , doe but understand the drawing of the father aright , it should not so be understood , that god hardeneth any , who desireth to convert from sinne ; but those who doe not desire that , the * desire standeth in our will , but the conversion standeth in gods mercy . 110. but now he hath promised the mercy out of grace , to the desiring will : for he saith ; † turne to me , then will i turne my selfe to you ; also , * knock , and then it will be opened unto you , seek and then you will finde , ask and then you will receive : what sonne is there that asketh his father for an egge , and he giveth him a scorpion : can ye that are evill , give good gifts to your children , how much more my heavenly father . 111. † wilt thou now say , god hardeneth thy heart and will , that thou canst not ask ? prove that out of scripture ; or wilt thou say , thou canst not beleeve ? that is also not true . 112. canst thou not beleeve ? then cast all thy sinnes into the becoming man or incarnation of christ , into his spirit , and be in him as dead ; † let him in thee beleeve , how or as he will ; why dost thou long take care or perplex thy selfe about strong faith which overthroweth mountaines , it standeth not in thy power , to beleeve so. 113. only take care about a true earnest sincere will , goe out from sinne , and strive against sinne in flesh and bloud , desire it no more , become its enemy , have enmity against it , let god make of thee and beleeve in thee , as strongly , as he will : depend on god , and wrestle with him , as jacob did the whole night , who then said ; * i will not let thee goe unlesse thou blesse me ; and david said , † though it continue all the day , and in the night , and againe till the morning ; yet my heart shall not give over . 114. this is really , to beleeve above all reason , when the heart receiveth no comfort , and yet dependeth on god ; and saith in the will ; lord , lord , i will not leave thee , whether thou cast me into heaven or hell , i will not forsake thee ; for thou art mine and i am thine : i will be nothing in thee , make of me what thou wilt . 115. deare brethren , observe it well , * this storme and force , at last breaketh heaven and hell : whereof my opponent as i understand , in his very lamentable writings , knoweth nothing at all . 116. he saith , man should stand still , and expect what god will doe with him , whether he casteth him into heaven or hell ; man cannot prevent or hinder it , it is concluded in gods predestinate purpose , or councill ; whether he will cast every one ; o the most lamentable place , and miserable faith , god pitty us , that we suffer our selves to be so blinded . 117. if we cannot come to god , why then doth he bid us to come , christ indeed saith ; † he came into this world to seek and to save poor sinners ; also , he came to seek that which is lost ; viz : the poor condemned sinner , whom god had cleerly drawne into the darknesse , and firmely included therein , and chosen him to be a childe of darknesse ; the same is christ come to seek , and to save , and not the righteous , who is honest or pious beforehand , look upon the father of the lost or prodigall sonne ; how he did with the swineheard ; who had spent his heavenly goods , with the devills swine . of the grosse errour of balthasar tylcken , concerning the seed of adam upon which he buildeth his election . 118. my opponent will make two seeds in adam , out of which naturally two sorts of men become generated from the mothers body or womb , one out of the seed of the woman , and the other out of the seed of the serpent , therefore god loved the one , and forsooke or hardened the other ; and will prove it with cain and abel , also with jacob and esau : upon which he buildeth the election . 119. but i tell you deare brethren ; if at that time when he wrote such blasphemy against god and mankinde , he had been asleep , how happy had the time been : thus he maketh of the image of god a twofold image , out of one seed two seeds ; one party he ascribes to the devill , viz : to the serpent ; and the other to the womans seed . 120. but i would ask him , whether cain and abel , as also jacob and esau , were both conceived from the seed of father and mother ; or whether at the time , when cain became conceived , there was in that very seed in adam and eve , out of which he became conceived , a meere fleshly essence , as he giveth forth ; then must even the devill have wrought or effected that very seed in adam and eve , for which , god , out of his predestinate purpose hath rejected him ; or let him but tell me , who wrought or effected that same serpents seed in adam and eve , of which he speaketh : being he will not permit him to be good and evill according to the two inward worlds , and so maketh a totall seperation . 121. o thou totally blinde lamentable miserable reason ! be but advised ; the doore of grace standeth yet wide open , doe not thus seduce the children of christ , * whom christ hath purchased with his precious bloud ; who there saith ; † come all to me who are heavy laden with sinne ; observe yet the center , and the ground of the will of god , look upon the center . 122. john saith : * the light shineth in the darknesse , and the darknesse comprehended it not ; doe you not understand this ? when adam was in his innocency , then his light also shone to him in the darknesse , and the darknesse comprehended not his light ; but when he imagined after the darknesse , that is after evill and good , then the evill , quenched out his light to him ; and the darknesse became manifested or revealed on him , then the divine substantiality dyed to him , understand , the divine bodyes , or heavenly fleshes substantiality , and the outward spirits , and the outward elementary fleshes substantiality , awakened or arose ; and gat a beastiall property . 123. also together in that beastiall property , awakened or arose the spirit or source or quality of darknesse , viz : the first principle in gods anger ; and so he dyed to the angelicall world , viz : to paradise , and awakened or arose to the outward world which is evill and good , out of the two inward spirituall worlds . 124. the dark world should not be manifested on man ; for the light , understand the divine light , shined in adam in the darknesse , and the darknesse , viz : the first principle could not comprehend the light ; but when adams imagination went thereinto , † then the darknesse comprehended the light : and all the three principles were stirring and manifested or revealed in adam . 125. for , adam would be as god , and know good and evill , which god did forbid them ; that they should not eate of good and evill , else they would dye , but the devill perswaded them , they should become wise thereby ; yes wise indeed ! so that , when their eyes became opened , through their imagination and earthly eating , that they knew the outward beastiall property , which became manifested or revealed on them ; * the poor soul was ashamed and is still ashamed to see the beastiall property . 126. the outward body on adam , was indeed before the fall , but not manifested or revealed to the soul , as now at present the kingdome of heaven is in us , but to the soul in its outward part in this world not manifested or revealed : a childe of christ , liveth at present in this world with the new birth in heaven , and the eye of the averted or reverse soul , seeth it not : but the eye in christ seeth it . why god hated cain and esau , and loved abel and jacob , and which are those lost sinners that christ is come to save . 127. deare brethren , doe but understand it aright : cain was not begotten out of a totall devillish essence , out of the serpents seed , but out of the essence of all the three principles , of all the three worlds , for as adam was after his fall so also was his seed . 128. but know this ; when adam fell , then came the three principles together in adam , into strife one with another , viz : gods anger-kingdome , gods love-kingdome , and this world kingdome : cain was comprehended in the anger-kingdome , and abel in the love-kingdome ; therefore rightly said god of jacob , * jacob have i loved , and hated esau ; thus also it was with cain and abel , cain had comprehended the anger-kingdome ; viz : the first principle in the essence in the seed in the mothers body or womb in the wrestling , and abel gods love , viz : the second principle ; and now cain was of an evill kinde or condition , and abel honest or vertuous . 129. now , see deare brethren ; when cain and abel sacrificed , then god , that is gods love and meeknesse ; viz : the second principle , † savoured abels sacrifice , but cain's god would not accept : then cain was in fierce wrath against his brother abel : there ye see the strife between the two eternall principles , between love and anger in both the brothers in man ; how the dark fierce wrathfull kingdome , is become also manifested or revealed in man ; then said god to cain , * why art thou in fierce wrath ? is it not so , that when thou art honest or vertuous , thou art accepted , but if not then sinne resteth before the doore ; but rule thou over it , and let it not have the authority or preheminency . 130. here observe : god said rule over sinne ; let it not have the preheminency or power : had there not been in cain , wherewith he could rule over the evill , then god had not bid him doe it , though likely the anger in him was mightier or stronger than in abel ; yet he was not therefore altogether begotten out of the anger 's essence , but out of the three into one : christ is come to seek and to save that which is lost , as himselfe saith , and not for the sake of the righteous . 131. now who are those that are lost , cain , ishmael , and all poore sinners comprehended in the anger of god ; who were † lost from their mothers body or womb , for their sakes is he become a man or incarnate , and calleth them all to him , they should come whosoever will , they should seek , pray , and knock , and he will give them the holy spirit ; and if they come there is more joy , at one alone lost man comprehended in the anger of god , among the angells of god in heaven , than at ninety and nine abels or jacobs , which need no repentance , which became comprehended in the love in the wrestling-wheele , in the center of the three principles . 132. god loved jacob , understand , he was comprehended in the mothers body or womb , in gods love , which co-worketh therein , and esau was hated , for the anger had comprehended him : but now the hate is not so to be understood , as if god would not have the lost sinner ; no , but for the sake of the sinner is god become man , and come to call the poor sinner to repentance , and to the new regeneration , out of the anger in the soul. 133. and christ said , thou wouldest not ; * o jerusalem , jerusalem , how oft would i have gathered thy children together as a hen gathereth her chickens under her wings , and thou wouldst not ; also , † how faine would i eate of the best grapes ; but i am as a vine-gatherer that gleaneth . what the hardening is : and how the love of god warneth the sinner : also how the love of god is as well omnipotent to preservation as his anger is to destruction . 134. question . now saith reason , what is that now which willeth not ? seeing god calleth the lost sinner , and willeth in christ to have them , and new generate them ; is that the fathers hardening ? answer . yes indeed it is his anger 's hardening ; and the devills will ; understand it is the dark worlds will which hardeneth man , but it cannot doe that to death , but as a dark night . 135. but what doth gods love , viz : the second principle ; to that man ? it complaineth very often in the heart , when man desireth sinne : and saith commit it not , or doe it not : gods anger , will burne in thee ; feare gods judgement , and it warneth man of his wicked wayes ; now if he followeth the free-will and converteth : then it is rightly said : to the honest or vertuous ; that is so long as he is honest or vertuous , the light must arise or spring up to him out of darknesse , and then the light beginneth to shine in the midst in the darknesse . 136. but if thou sayest ; he cannot convert , it is impossible ; then thou speakest in the might or strength of god , and against all that which christ saith : he came for the sake of lost man , because he would seek and save him ; should then gods anger be greater than his love ; christ hath undeniably , broken the hard death and fierce anger of god in pieces ; which held us captive in the center of the soul , to the bands of the dark world , viz : of the first principle , and * made a shew in triumph of death in the soul , on the crosse , so that the scripture in the spirit of christ saith ; † death where is thy sting ? hell where is thy victory ? the snare is broken and we are delivered ; thus singeth the church of christ . 137. dear brethren , i will ask you ; what profit is there in all teaching and preaching , if god doe harden mans heart , as my opponent saith ; that he can not understand , and receive it in ; what need men preach to the righteous , who run their course without it ? but christ saith , he came for the sake of the poor lost sinner , and not for the sake of the righteous , which need not repentance : doe you not see , that christ drave the devill out of those that were cleerly already possessed of the devill ? and received them for children : also , out of mary magdalen the great whore. 138. though now indeed the scripture saith : * he hardeneth whom he will , that is meant of the stubborne arrogant sinner ; who sinneth against grace , and doth but ●●arn god under a flattering hypocriticall shew ; he flattereth him with the mouth , and his spirit entendeth only falshood and wickednesse , from those he withdraweth himself at the last , and letteth him goe on in his flattery and hypocrisie ; who will help him , who taketh his own will in for a helper ; would he be helped , then must he goe out from his own will , and be resigned up into god. 139. then thou sayst ; † god is omnipotent ; and may he not doe with mans will , what he will ; it is he which is potent in all things ; * who will contend with him ? as the scripture saith ; and my opponent urgeth that mightily . 140. hearken my opponent : you are much too young for that matter : learn first what god is : what his will in evill and good , is ; thus there is a chain fixed in reason ; but know also : that heaven is against hell , and hell against heaven , the anger against the love , the darknesse against the light ? what doe you here mean concerning god ; if i should speak after your manner ; that god is mighty to do all in all things : as indeed it is true : then must i say , that god is all , † he is god , he is heaven and hell , and is also the outward world , for * from him , and in him all things originate : but what doe i effect by such discourse , which is no religion ; such a religion the devill receiveth into himself , and would be manifested or revealed in all things , and be mighty potent in all . 141. then thou sayst : thus god is at odds with himself , being he is evill and good : o thou dear reason , learn the center here , or stay at home with thy teaching and writing : behold ! i tell thee this : if there were no anguish , there would be no fire ; if there were no fire , there would be no light ; if there were no light , there would be neither nature nor substance ; and god would not be manifested to himself : what now would there be then ? a nothing : when thou wilt come on to the center , then thou wilt see it : concerning this very high article i referre the reader to the book of the † six poynts concerning the three worlds : there he will see what god is : and what his will and omnipotence is , and what is called god. 142. for if his anger be omnipotent to destroy , then is his love also omnipotent to preserve : if this contrariety were not , there would be no life ; and there would be no good , also no evill ; for if there were no fierce wrath , there would be no moving ; thus the substance of all substances is a continuall . working desiring and fulfilling ; the fire desireth the light , that it may get meeknesse and substance , for its burning or life ; and the light desireth the fire , else there would be no light , and it would have neither power nor life , and they both desire the dark anguish else the fire and light would have no root , and all would be a nothing . 143. therefore i say unto you now 〈…〉 god 's love is as great as his anger , his fire is as great as his light ; and his darknesse as great as * either of the other ; it is all alike-eternall without beginning and it beginneth it self from eternity with or by the darknesse ; and bringeth it self from eternity to the darknesse into the source or quality even into the fire , and in the rising up of the fire , is the eternall death ; where the darknesse and the light seperate themselves , each into a principle in it self ; and the light also it self possesseth it self ; one dwelleth in the other unapprehended by the other ; there is in eternity no parting asunder : those that dwell in the darknesse see not the light , and those that dwell in the light see no darknesse . what god is ; and how without the darknesse all would be nothing : and in what manner man hath ability or strength to goe out of evill into good and out of good into evill . 144. then , saith reason , what is god then : or who is god , when it is said : god hardeneth mans mind ? behold he is all , but the light alone is called god , for in the light is power or vertue , love and meeknesse or soft gentle substance ; and in the fire , horrour might and life . 145. then thou sayst ; thus the darknesse is a cause of the deity ? no : but god would not be manifested or revealed , and there would be no nature nor creature without the darknesse ; neither thick nor thin , or dense nor rare , neither colour nor vertue . 146. god is indeed without besides or beyond nature , but without revelation or manifestation of any forme : through the eternall nature he manifesteth or revealeth himselfe , in trimity , and with the wisdome in wonders , and with the outward nature manifesteth or revealeth the spirituall worlds : viz : with the time the eternity ; but whatsoever hath its beginning out of time , passeth away with time , and its shadow remaineth in figure according to the property of both the eternall worlds : as it wasbefore the times of the world. 147. therefore observe now : † gods anger maketh the dark mind * full ; and gods love maketh the light mind full ; † for whosoever hath to them it will be given . 148. but now all standeth in strife : the light against the darknesse , and the life against the death , and the death against the life . 149. but * man is out of the great substance of all substances ; and in him is the strife ; now if he be captivated in the evill or malice , then he cannot avoyd the great evill ; unlesse he fall into death ; that is into the nothing , then he is free from the turba ; or wrath ; and falleth into gods mercy ; for his will goeth again into that out of which it is existed in the creation at first ; viz : into the fore-seeing or predestination in christ jesu , before the foundation of the world was laid ; there it is at the limit and fallen again into the fiat , and so christ conceiveth or receiveth it . 150. for , † the men were thine , said christ ; and thou o father hast given them unto me : * and i give them the eternall life ; father i will that they be where i am . 151. but whosoever remaineth in that which is his own ; as he is † born or generated to this world ; he remaineth in that ; as he is apprehended in the wrestling-wheele in the center of the lifes springing up : now therefore it stands free for him ; to goe out of the good into the evill ; and out of the evill into the good. 152. not that he hath the power , to make himself a child and heir , that is done out of grace , but the maker standeth ready for him , and waiteth for him every hour , to evill and to good ; hell desireth him , and heaven desireth him , both desires stand ready for him and open in him ; all the time of his life ; he hath hell and heaven in himself ; if he goe with his will out of god into reason , in flesh and bloud , then is he in or upon the ground or foundation of hell ; which will when the light of the sun extinguisheth , be manifested on him : but if he demerse himself out from fleshly reason ; in resignation , into god , then he is in heaven ; all lyeth in the will : whithersoever the will entereth , thither body and life or substance must after it ; and that , in man is free . 153. hath man might or ability , with his will , to demerse himself into gods anger ; as my opponent acknowledgeth ; wherefore also not into gods love ; * but he cannot make himself a child ; he goeth only with the will into the matrix , and then the divine fiat apprehendeth him , and maketh him one : indeed he can not make himself a devill , the hellish fiat according to the dark worlds property maketh him one , when he doth but give his will up thereinto . how balthasar tylcken is the devils advocate : how the devill doth assault none more with despaire , then the children of god ; also concerning firme confidence of the faithfull . 154. my opponent saith , the soul is proceeded out of the mouth of god , and it is true ; but if it be proceeded out of the mouth of god , then it is proceeded out of the divine omnipotence , why then doth he take away the free will from it , it hath free-will in evill and good ; he speaketh so much , as if i should say ; i can think nothing that is good , i can never frame any good will in me , to doe any good. 155. but the scripture reproveth him and saith thus ; say not in thy heart , if i sinne , god hath done it ; for the fift psalme 5. † thou art not a god who art pleased with wicked matters : and in ezek. 33. * as true as i live , i will not the death of a sinner , but that he convert and live. 156. but he saith , god hardeneth him out of his predestinate purpose , so that he cannot convert ; who now shall be righteous , the prophet or my opponent ? the scripture answereth thus ; it is much more so , that † god is true and every man a lyar. 157. my opponent sets it down evidently , and giveth it forth to be so understood , that god willed the fall of adam ; if the magicall paradisicall birth had not pleased god , else would gods majesty not have become manifested or revealed ; if that were true , then god were unrighteous , in that he did forbid adam to fat of evill and good : why then will god judge me for it ; and account or impute that for sinne , if i doe what he willeth to have . 158. but i say , the devill willed to have it so , that man should sinne , and that the earthly became manifested or revealed in him , of which he is ashamed ; and my opponent thereby affordeth the devill a right advocate , which i verily : lament , that this man speaketh even the devils words and will ; and so casteth a snare of despaireing , on to mans neck ; he giveth so much to be understood ; that man † cannot be saved , though he would never so fain , unlesse he be elected to it ; that is assuredly the devils doctrine and word . 159. where will the tempted remaine , when the devill assaulteth him and saith : despaire , thou art not elected of god , he should by that doctrine despaire and say , i can doe no more , if god will not have me then thou mayest take me away . 160. and yet he is so holy , and tickleth also some dissembling hypocrites , and saith in the pasquill or pamphlet , it is a great comfort to the children of god , viz : to the elect , when they find by themselves , that they are elect children of god. o how many dissembling hypocrites would not lye under this mantle , if sinne sleep . 161. o alas , miserable doctrine ; o man , open thy eyes wide and beware ; the church of christ singeth ; wo er ist am besten mit , da will er's nicht entdecken . where he is most pleas'd with man , he will not alwayes show it . 162. whom doth the devill assault with despair , but even the children of god , that they might not be manifested or revealed , and god often hideth himself , that they might cry aloud anxiously to god , for so the noble pearl-tree groweth . 163. he often sheweth himself strange to his children , so that they can oftentimes fetch no comfort : as the * canaanitish woman , when he likened her to a dog , only that the faith and earnestnesse might become greater in the storme , he letteth the heart even quake or tremble , that the earnest may become great . 164. now if doubting thus seizeth upon a man , then with this man he must despaire : it standeth written , † god willeth that all men should be saved . which now is true ? your cripled election or christs promise ? 165. the apostle saith , * it is a precious worthy word , that jesus christ , is come into the world , to save all poor sinners : who hath now the right ? i will remaine by the words of my saviour , and will beleeve , that † nothing , whether it be high or low , whether power or principality , whether hunger , nakednesse , vengeance , perils , also no creature can tear or seperate me from the love of god which is in christ jesv . 166. and if all men did say , thou art dainned , and if my heart also did say it , yet i will not beleeve it , but demerse my self into christs sufferings and death , and let the death of christ make of me what it will , if i must be in death , then will i be in his death , and in no other ; but seeing his death , is become an eternall life , * therefore i shall well remaine in him , let who so will elect me there , i bled or choose my saviour christ : my will shall remaine in him ; though the world in gods anger make of the outward body what it will ; when i have him ; then i ask not after pope , turk , emporour , devill , hell , nor heaven : he is my heaven , i will be dead and a nothing ; that he may live in me , and i in him ; and if body and soul should break in peeces , yes i will not depart from him ; what now will the mo●●ion or proclamation doe to me ? 167. i have elected to my self , my saviour , and he hath elected me , even before i was , i beleeve no otherwise , let any teach or write what they will ; he that will venture and try it with me shall find it by 〈◊〉 : i am sure it is the right way , therefore i speak and write thereof ; for it is my passime and i rejoyce that i shall come to this , that i shall be delivered from the † opponent of the anger of god. 168. therefore i say to my brethren , what the lord hath said in me ; whosoever will goe along , lee him come , he that will not , but will look upon many elections , and expect till the spirit of god fall upon him and draw him let him stay there till that bosome , if he will not labour and work with god in his vineyard , then he hath also no wages to expect . i know not how to get any thing our of * his description , that they refresh me , but only sadnesse and sorrow of heart , doubting and despaire . how nothing is impossible to faith. what gods drawing is . why the wicked becometh not drawn . what a right christian is : and who becometh hardened by god. 169. my opponent in scorne saith ; could god create nothing stedfast ? he likeneth us men , as to god , to be , as the * potter and clay or lump , is one to the other : hearken my opponent : why then doct thou say , that the soul is proceeded out of gods mouth ; how doth that accord with the clay and the potter ? what man would become a pot , for a pots sake ? or if that were possibles ; is god become man for a handfull of earths sake ? o no , it is an other manner of pot , wherein god became man ; it was also another pot which brake in paradise ; look upon † the dry rod of aaron which sprouted and hare almonds ; ask it what it signifieth , it will tell thee . 170. my dear scornes ; thou understandest nothing thereby , where in god is become man ; much lesse concerning gods creation , of the possibility and impossibility ; thou sayest only god , god , and knowest not what god in , also thou wilt not know it , only thou sayest ; * a man can take or receive to himself nothing in god , unlesse it be given him . 171. † i know also well , that i can doe nothing in my own might or strength ; the faith can doe it : that can receive where there is nothing : if i cast my will into gods will , then god beleeveth in my will ; and then i can receive , for nothing is impossible to faith : i can receive to my self the becoming man or incarnation of christ ; if my will , willeth , yet i cannot doe it , but gods will in mine . 172. my will and gods will must be one ; for my saviour hath told me he will give the holy spirit into my will , if i but ask him for it : and should not that be true then ? would my opponent deny me also to ask ? i can ask , that none on deny . 173. now christ hath promised to hear ; and though i find it not instantly in the power or vertue , yet if i ask ; then i beleeve that god hath given me his spirit ; and though my heart and all the world should say cleerly no : yet i will let the words of christ be more certaine to me , then all bablings and fictions . 174. am i indeed the day staffe or rod of aarow ? in me lyeth the drying or withering , through adam : but if christ hath introduced his sap into my withered flesh and into my dark soul again , shall i not take or receive it to my self ? shall i first expect the drawing ? 175. i know that i can have no good thought in me unlesse it be from god ; now if i would faine be saved , then i know , that very will is gods drawing ; why should i long then expect other drawing , if the lord calleth in me , and biddeth me turne to him , is not that drawing ? but , what man , can say , he is not so drawne ? even none at all : god draweth every one . 176. * the evill man will not follow , he goeth on in a disputable way , and seeketh subterfuges or excuses ; and saith he is holy ; and his heart is a theef , and covetous , a murtherour , and moreover a proud devill ; he flattereth himself only under christs purple mantle , and tickleth himself with christs suffering and death ; but will not enter thereinto ; and with christ dye to sinne and become an enemy to it , he will only walk upon roses in sat and jolly dayes , and devour the sweat of the miserable in pride , for saith he , god draweth me not ; yes thou wilt not : therefore he hardeneth thee , and his anger draweth thee , also the devill , whom thou servest . 177. should god draw thee ? then cast the false or wicked wayes from thee , set thy self as if thou wert to meet an enemy , where it concerns body and life : if the anger draweth thee and holdeth thee : doe but defend thy self and thou wilt soon get one that will help thee . 178. doth the anger in the conscience say ? thou art mine , thou canst not be saved , then say in opposition , i take only christs death with me , and doe with me how thou wilt , take that and wrap thy self therein , let gods anger and all devills roar over thee and say and complain against thee what they will , out of these swadling cloathes shall no election pluck thee whether it be of * god , or the devill , or man. 179. but the wanton licentious way which men now walk , wherein men only tickle and comfort the old evill wicked one , the murtherer , the proud stately , covetous babylonish antichrist , with christs sufferings and death , he should only be quiet , and fatten himself well , christ hath satisfied ; if he be marked or noted under christs bloud banner , and elected ; then he cannot be damned ; this way is totally false or wicked , murtherous and unrighteous . 180. if thou wilt be a christian , then thou must be and become conformable to christs image , and walke in his footsteps and with him , suffer persecution , disgrace , and scorne , love the way of truth and righteousnesse , doe that which christ hath taught thee ; not with hypocrisie , to take double or four-fold ; and give a little piece of it to another : no , it must be earnest ; thou shouldst not esteeme any thing thou hast , as if it were thy own , only ; but consider that thou art only a servant therein , and servest thy lord in heaven , therein , thou shouldst dispose of it according to his pleasure . 181. not to suck up the miserable , and give a little piece thereof to a beggar : and say i minister indeed to the poore : first , 〈◊〉 them their sweat , else thou wilt be accursed in all thy service of god , and be kept back from god. 182. serve him with minde and heart : walke in the light ; let the scorne of the world , be * the prints of christs wounds , to thee ; labour watch and pray , and stand alwayes in care and circumspection against the devil ; arme and fortifie thy selfe continually against him ; and consider thou art here a pilgrim ; and in the vineyard of christ ; labour faithfully in the kingdome of god : all thy labour followeth after thee ; for christ said ; † my father worketh and i work also ; so must thou also , as * a branch on the vine work and beare fruit . 183. for a christian is a branch on the tree of jesus christ , if it will not work and beare fruit , then it † shall be cut off , that it hinder not other branches , that is it must quite wither and he hardened as to the life of christ : these will god harden . here it is said ; * i harden whom i will ; viz : a branch that will not bring forth fruit ; to such a one god will not give the sap of christ ; it is not said , † god will not be mine ; but thou wilt not be his , and so you are parted . 184. doest thou say ? god can make of me what he will , he is omnipotent ; he maketh of thee what thou wilt , his love is omnipotent , and also his anger ; that which getteth thee ; holdeth thee ; the wicked is to god a good savour to death , and the saint or holy , is so to the eternall holy life : as thou growest , so thou art , such sap as thou drawest into thy selfe , such fruit thou bearest . 185. why doest thou blame god ? god so farre as he is called god , cannot will evill ; for he is good , there is no evill will in him , but according to his anger , he desireth wood or fewel in his fire , which is conformable to or fit for the fire . 186. therefore rightly saith the apostle ; † to whom you give your selves for servants in obedience , his servants you are , whether of gods love or anger : here the apostle speaketh of mans election , that man can give up himselfe , and be given up : and though indeed of himselfe he cannot take or receive , yet god giveth him the taking or receiving , for he hath promised it him . the abominable doctrine of balthasar tylcken : admonition not to doubt of election : admonition and warning to balthasar tylcken . 187. the doctrine of my opponent is throughout no other ; then this , if god make a good tree , then it is so ; that is , if he make one a christian , then he is so , as if man need doe nothing in it , he need not work and labour for it , that he may become a good tree . 188. alas ; god 〈◊〉 us , why hath god given us the law and teaching ; and said , thou shalt not doe this , or that ; if he will have evill : how very shamefully , goeth this man astray , how very carelesse and negligent , doth he cause men to be ; deare brother , minde and consider of this abominable doctrine ; how he gathereth the texts of scripture together , for a false service to god , only that he may prove , that god worketh , both good and evill in us . 189. what needs proofe for that i say so too : that gods love worketh good in us , and his anger , if we give our selves up into it , worketh evill fruit to damnation : but what doth it avane him , to bring men into such a carelesse negligent way ? he should rather tell them , that they should repent , as god saith in the prophets ; * to day when you heare the voyce of the lord , harden not you hearts : let my word enter into your hearts and eares . 190. but he saith ; it cannot enter ; god maketh either a good or an evill tree : this serveth well to all carelesse negligence and wickednesse ; and lastly to despaire ; that is the end of his doctrine , you will finde nothing better or more in his grace election or predestination . 191. and i say with good ground , and it is the precious truth ; that if such doctrine should become embraced or received , then will the world at length become a murthering den of devills : for every one will say ; how can i doe otherwise , then god driveth me , if god will have me to be his childe , he will teach and lead me well enough , but if i be not elected , why should i long favour the honest and vertuous ; i will doe as the devill doth and hate them , and be their enemy , to his kingdome i belong ; i will steale , rob , murther , and cheate , and deceive the simple : that i may be potent and voluptuous ; there will no other come of it , being god will not draw me , therefore really i must serve god lucifer ; but if god will have me , he will well draw me from that , that i shall not doe it . 192. alas , be not so evill and wicked , doe not that , god hath forbidden it , let every one have a care of his own salvation , and † feare the lord with trembling ; let no man despaire ; and say , there is a fast doore upon me , i cannot be saved , for such thoughts the devills have , and the damned in hell ; if i knew there were but seven men elected in our city or scarce two , i would not despaire , but beleeve that i were one of them . 193. my opponent , consider your selfe , for the sake of your salvation : when you shall appeare before the judgement of god ; and christ shall say to the wicked , who in such doctrine have become , lazy carelesse and negligent , goe * away from me ye cursed , i was hungry , thirsty , sick , naked , and in prison , and ye have not ministred unto me , and they shall say , lord , thou hast not elected us for children , and drawne us , then will he say , have i not caused my goodnesse to be prelented to you , and caused my word to be taught , and faithfully called you , and warned you of the false or wicked way ? and they shall say , we have been taught , that thou hast out of thy predestinate purpose elected one to the childship or filiation , and hardened the other ; now being that sslandeth in thy word , why wilt thou blame us then , we were able to doe nothing that was good. 194. my opponent , i put you in minde of this , consider i pray , what will you answer , that you have expounded thus ; that , the anger of god , which god in his love , in the soul of man , hath drowned with the bloud of his sonne ; you make to be an electour againe , you give the sword into its hand againe . 195. the anger was indeed in adam before the fall , yet not manifested or revealed , and the god of love hath set his heart upon it , that he will boult it up againe in the humane soul , that we should run to him as to an open fountaine . 196. i would have you asked : that if adam had continued in his innocency , where the● had remained your eternall election or † predestination , if he had begotten children in paradise ; therefore now if you will maintaine your eternall election over man , then must you say , the fall of man is also out of god predestinate purpose . 197. but what means that which god said ; * thou shalt not eate of the tree of knowledge of good and evill , if he would have that to be done , and hath also forbidden it , then god were unrighteous , and men need keep no commandment which he hath forbidden in moses : for he would have if that man should sinne , that he might have cause to punish him ; thus it were to be concluded in reason . 198. beloved , consider your glosse or exposition , i will speak brotherly and child-like to you , put but away your crooked scornfull hornes , and let us deale one with another as brethren , and members : with scorne , we can advance nothing that is good , we doe but deceive the men in the world , that are plaine and simple , therewith . 199. if you have christs spirit , as you would be thought to have , then meete me and my brethren , in the meek love and humility of jesus christ , shew me i pray you , your love in the spirit of christ , who came in great humility to us poor lost children of eve , to seek and save that which is lost ; if you be a childe of that spirit , be so , faithfully , with meeknesse , love , and friendlinesse , with modest speech , and cast the hornes of scorning away : that i may know that you are my brother : then will i be very loving to you : if god give you more then me : but if not , yet i will in that weaknesse , rejoyce with you , and refresh my selfe in that which god giveth . 200. and be not so furious against the deare revelation , which god hath favoured vs with at last ; reade it first aright ; it hath a very noble pretious originall and beginning , which reacheth above all reason , yes , above , the outward world , and above the light of the outward nature , why doe you rage against the most high ? 201. i christianly admonish you , take heed what you doe , that the anger of the lord , doe not take hold of you , and god curse you , i tell you i will be guiltlesse as to your soul ; if you doe awaken it . 202. see what was done by * eliah : also to corah , dathan , and abivdm , in the wildernesse : i tell you for so much as it is knowne to me in the lord , it may happen so to you and more besides , for at present it is a wonderfull time ; not knowne or acknowledged by all ; the lord hath sent his spirit of zeale or jealousie ; there is a wonderfull time before the doore , which you will finde by expersence , if you live. of the eternall predestination and election of god ; the beginning and end thereof is one only , and alwayes the same . 203. my friend , you speak after a humane manner ; and write of gods eternall predestination and election ; it will not beare to be so written of . 204. when the scripture speeks of gods eternall purpose or predestination ; it speaketh not of a purpose or predestination that hath been long before ; for in god there is no beginning : but there is an eternall beginning , where the beginning and the end is all one ; the first is continually the last ; and the last is the first : whatsoever god hath begun , from eternity to foresee , that he beginneth now also at this day alwayes every moment to foresee . 205. i can say with good ground , thus , that if i were in my mothers body or womb , comprehended in his anger , then god had from eternity seene me and apprehended me in his anger ; and i were from eternity elected in his anger . 206. but if i convert in repentance , so that gods love apprehend me , then i am also from eternity foreseene out of the anger into the love ; for in god , all is eternall , * whatsoever at this day , beginneth to alter in the eternall , that is , from eternity , to eternity , equally in the eternity . 207. the spirit in the scripture hath another kinde of speaking , than the world hath : know you not how it stands written in the scripture ? where the lord saith ; † suddenly i speak against a nation or people , which are evill , that i will destroy it , but if they convert , then it repenteth me of the evill , which i thought to doe unto them . 108. look upon * nineveh , there you shall see whether god doth not alter his will , for mans sake : and the apostle saith , that even † the spirit of god , is subject to man , viz : to holy men. 209. * his election and beginning is alwayes every moment , his eternall birth or geniture , is also every moment , in him and before him , is all , both new and old : for the same god who † hath elected us in christ before the foundation of the world ; he also every moment electeth his children that come to him : the matter consists only in the conversion of the will. 210. and though it standeth written , that it lyeth not in mans willing : that is only concerning those , that desire god , and yet will not goe forth out of their sinfull will , they keep their sinne , and yet will be saved , * therefore it lyeth not in his willing , but in this , that man goe out from sinne into gods grace ; and then it lyeth in the mercy ; and that god doth readily , for he hath promised it . 211. † it lyeth not in man to make himselfe blessed or saved , but in the grace , which god in his sonne hath promised and bestowed : for * god willeth that all men should be helped or saved , as the scripture saith ; his election and out going is from eternity , and his mercy is also from eternity in eternity , all is in him eternall . 212. therefore men should better consider the scripture as to such termes or expressions ; for it often speaketh out of the eternall mouth , which beginneth every moment . 213. † for , when the scripture faith , * he hardeneth their hearts , that they beleeve not , and so come not to be saved , then it speaketh of those , who would be saved by their own ability , in their evill will and life : those he suffereth to goe on in their purpose or predestination , for they will doe it . 214. as also adam did , he would not be resigned into god as a childe , but be his own , and apprehend and know good and evill , and live in all the three principles ; for he went out from gods will into his own , of set purpose , therefore god left him , and then he fell downe and slept . 215. and when he did eate of the forbidden fruit , then gods anger elected him to the damnation of death , and gods love spake against it , saying , the seed of the woman shall bruise or crush the serpents head , and that was also an eternall election , and yet it was also a beginning temporary election : for how can an election passe upon a thing , when as yet it hath no roote . 216. * gods anger hath from eternity continually and still at this very day : elected it selfe to be a darknesse ; that gods love and light might in the anger become manifested or revealed . 217. now that which is out of the eternall , as , the soul of man ; that hath also free-will , to manifest it selfe in the light , or in the darknesse ; † not that it hath the light and darknesse in its power ; but it hath ability to work in good or evill , that is in the power of the light , or of the darknesse , and in which soever it worketh , that manifesteth it selfe , in it . 218. the might or power is gods , and the soule is his childe , a branch in the tree , proceeded out of gods mouth ; out of love and anger ; all that lyeth in it , and is its own propriety . 219. who will then take away the free-will from it , being it is a branch in the eternall tree , and hath love and anger in it selfe ; or is it not true ? my opponent speaketh even so , that the anger lay hidden in adam before the fall , and hath manifested it selfe with the fall. 220. but he maketh me wonderfull beginnings in the seed of adam , one with god , another with the serpent , and that is a grosse errour , there are not two sorts of seeds , but one only , but two sorts of dominions lye in the seed , viz : gods love and anger , and is but one only seed . 221. but as to one part from the divine substantiality , from the holy and pure element , in which the paradise and heaven ●●eth ; as also the tincture of fire and light , that very seed disappeared in adam when he fell , whereof god said ; * the day that thou eatest of this tree , thou shall dye . 222. and the other seed , understand spirit , is the center of the eternall nature , viz : of the dark world , according to which god calleth himselfe an angry god , but that was not stirring and manifest , while the light shone in the divine heavenly paradisicall substantiality ; but in the fall it became manifested or revealed . 223. but now , adam was also shut up in the dominion , and in the spirit of the outward world , but that must in his innocency goe also behinde and come after ; for gods kingdome ruled in him : but when he fell , then it became also manifested and powerfull in him , and instantly , heate and cold , fell upon him , so that he must cloath himselfe ; and he fell by the outward worlds might into the corruptibility of his body . 224. now what kinde of seed should become generated in adam , out of which cain and abel could be conceived , even such a one as adam was after the fall , viz : according to the outword world evill and good , and according to the anger-world totally evill . 225. but now the kingdome of god , viz : the heavenly substantiality was faded or disappeared in him , for the darknesse had received in , the light in him ; as you have an image thereof in the dry * withered staffe of aaron which sprouted againe : so also did the faded or disappeared substantiality in the spirit of christ , when god became man , in that very faded substantiality . 226. now my opponent with your election , come hither to schoole : now shew me the grace-election , i will also shew it you in the divine knowledge , to me is given to see as sharply and accutely , as any one can search . mark this which followeth . 227. now when the image was faded or disappeared , what did god with it , did he let it fall quite away and remaine in death ? no. then instantly the doore of his mercy set it selfe open , and said ; † the womans seed shall crush the serpents head . 228. then the deare name jesus incorporated it selfe in the faded disappeared image , and the mark or limit in this faded disappeared image became strengthened ; which with the revelation or manifestation , stood in the body or womb and seed of the virgin mary , as a propagated seed ; for if that had not been so , then had all those before christs birth been lost . 229. for , the high noble virgin of the wisdome of god ; with which adam in his heavenly in breathed spirit , was espoused or married , that , is immortall : that presented it self in the light of life to man , viz : to adam and eve , and warneth them of the ungodly wayes , and continually sheweth through the propheticall spirit , the limit or mark of the covenant , where it will , with the deare name jesus , with the word and power of the true deity , open it selfe againe in mans soul. the second part. of the becoming man or incarnation and person of christ . how christ , is become man or incarnate , out of no strange seed , but out of mary , and yet indeed not in eves earthly essence , the holy ghost was the man or masculine therein . 230. my opponent , tell me here , what the womans seed is , upon which you found your election , you say , the children of god must become generated out of the womans seed , as the dew out of the * morning rednesse , and reject adam's and eves seed , and make a strange seed , and yet god said ; through the womans seed shall the head of the serpent be crushed ; who is the woman ? is it eve ? no , that you will not admit ! why ? because otherwise you cannot cloake your election or predestination . 231. well now ; if you be learned ; as indeed you goe about mightily to colour your cause with texts of scripture ; then shew in the holy scripture , that god entended a strange woman ; you say , that mary is not from us men ; but is a virgin from eternity : that you must and shall prove , or else it shall have neither place nor beliefe . 232. but i will demonstrate with strong arguments , that the word of promise goeth upon the womans seed , viz : upon eve and adam , that is , upon the matter , or matrix , which was taken from adam , out of which the woman was framed , out of and in which adam should have impregnated himselfe , if he had stood , and had not suffered himselfe to be over-powred . 233. for the woman eve , should have been the propagated childe , but it could not be , and therefore she was taken out of adam's essence and bone , and was made † a help for him , so that the propagation must be performed through two . 234. now if mary , christs mother , be not from us men , then is christ , not the son of man : as he so very often calleth himself : and where then would my poor soul remaine , which lyeth captive in a darke dungeon ? whereas if god would regenerate it againe as the dew out of the morning rednesse : could he not well doe it without becoming man. 235 besides , if mary were not man or humane from us , what then would the strange christ be profitable to me , and then it would not be true , that the word is become flesh ; or how could i enter into christs suffering dying and death , if it were not done in me. 236. but i can with truth say , as the apostle saith , that i beleeve * i am crucified and dead with christ , and rise up in and with him , and bear his image on me . 237. thus saith my opponent , then christ were conceived in a sinfust seed , if eve had been the woman in the promise , no , i say not that . 238. christ , viz : the living word , was not generated from mans seed , but in the shut up seed of the heavenly part , which in eve , faded or disappeared : as the * dry or withered rod of aaron signifieth ; he became againe , the dead parts sap and life ; for the sinne fell not upon the heavenly part , but that dyed ; understand substance ; and not gods spirit , which rested in the covenant ; till at the limit of the covenant in mary . 239. the anger of god , manifested or revealed it self in the earthly part , as a life ; and the heavenly , disappeared or faded , as god said ; the day thou eatest thou dyest . 240. he meant not solely the earthly death , for adam lived † nine hundred and thirty yeares e're he dyed : and god said , the day thou eatest thou dyest , that is , to the kingdome of heaven ; and livest to the earthly world , as it came to passe . 241. i say not , that god became man in eves earthly essence , else he must have had a father ; but thus himself is the father . 242. understand this aright ; * the angel said to mary , the holy spirit will come upon thee , and the power of the most high will over-shadow thee ; in that sticketh the mark or key : the angel said , he will come upon thee , and the power of the most high will over-shadow thee ; do you not understand this ? the holy spirit would open the shut center in the covenant in the dead seed , and the word of god would give it self in with living heavenly substantiality , into that which was shut up in death , and become a flesh ; the holy spirit was instead of a man or husband : he brought the heavenly † tincture of the fathers fires glance , and of the eternall sonnes lights glance . he was in the tincture , the life and the moving . what manner of essence the word received or assumed , wherein god and man became one person : also how christ is a creature , and how he is no creature . 243. now understand me according to its high worth ; i speak in the vision or sight and not in the opinion or conceit ; in adam , when god inbreathed the soul into him then was the soul surrounded or endued , from the glance of the fathers fire , together with the center to the fire , and also from the glance of the light , with divine substantiality , moving in gods wisdome or substantiality . 244. but now , in the fall , the light extinguished ; and only the fire , with the center to the fire , remained , that was now the dryed or withered and dead . soul , as the dry rod of aaron signified ; and old shut up barren sarah abraham's wife ; and old elizabeth dead in the womb or matrix , the mother of john the baptist . 245. this soul was , from adam thus dry or withered , propagated , except some holy or saints in the covenant , where the holy spirit in the covenant moved , as is to be seen by old * elizabeth ; that the child in the covenant in the mothers body or womb , when the spirit moved the childs spirit , when mary came to her , that it leaped for joy , in the spirit of the messiah ; when it perceived that ; and both the mothers prophesied . 246. that stryed or withered essence of the soul , understand the womans part , not the mans ; although the mans part also lyeth in the seed of the woman , but too weakly in respect of the fire , the word took or assumed to himself , with the dead substantiality , into the living now opened and introduced with or by the holy spirit , and god and man became one person . 247. but now understand me aright ; my opponent will not permit that i should say ; christ is acreature ; and yet it is true , so far as concernes the soul , and th● outward kingdome viz : the third principle , he is a creature ; for the outward hangeth to the inward ; else christ had not been in this world , if he had not had the outward kingdome on him , but without impurity in the similitude of the deity . 248. he was a creature , and he is one eternally ; understand as to the soul , and as to the substantiality which dyed in adam , which he with the introducing of the living divine substantiality , and with the word and spirit of god , made living againe ; and as to the third principle , with that he is a creature and a king and high-priest of men. 249. but as to what concernes , the eternall word , together with the divine substantiality , which now became introduced into the in death inclosed substantiality , christ is no creature , but the first born of the father in eternity 250. understand , in the creature , is the new introduced substantiality , viz ; christs heavenly flesh , creaturely ; but without besides or beyond the creature , it is uncreaturely ; for , that very substantiality is the right true divine principle ; it is as great as gods majesty ; in all places , filling all in the second principle ; and that in the body or creature , and that without the creature is totally entirely one undevided , totally one power or vertue , might , and glory , paradise and pure element ; wherein gods eternall wisdome dwelleth . 251. as the sun shineth or enlighteneth in the whole world : and so now if there were not in the deep such a substance as the sun ; then it would not receive the glance or lustre of the sun : * thus the gorporeity of christ , is the fulnesse of the heaven , in the person , creaturely ; and without the creature , living ; in one spirit and power or vertue , not two . of the virgin mary . how mary was no strange virgin , but the daughter of joachim and anna , whence the author hath his knowledge . and what is called , christs descending into hell. 252. my dear opponent ; you will needs have a strange virgin , and you despise my very high knowledg given me of god ; was mary ? whose generation or discent is sufficiently to be found in the bible ? a strange heavenly virgin ? and moreover standing in gods wisdome ? and from eternity elected or predestinated thereto ? how then came it ? that , when the angel came to her , and brought the message ? that she should be impregnate or with child ? and bear or generate a sonne ? she said , how shall that come to passe ? seeing i know of no man ? did not the eternall wisdome then know it , how it should come to passe ? 253. i suppose therefore , my dear opponent , you must permit her to be the daughter of joachim and anna ; as the holy scripture sets it downe , else our salvation will stand in suspence and be in doubt . 254. i ask you in earnest , if you be gods child then tell me : how or where hath christ broken death ? and whither went he into hell ? as the church teacheth ? tell me ! if he hath not received or assumed our soul. 255. your conceited work of a sacrifice alone doth not satisfie me ; i would know from you , how death in the soul is become broken ; neither covenant nor promise availeth as to that , if sacrifices could have done it , then it had been done among the jewes ; it must be done with right heavenly mans bloud . 256. now , i would know , whether it be done in my soul ? whether my will-spirit have attained an open gate to god with or by christs death ; that i may say , * abba , my dear father ; or no ? tell me this , or leave my writings uncensured . 257. i have my knowledge from god , and not from your fiction , schools or vniversities ; where you contend about words , as a dog about a bone ; goe with me into the center , be taught of god , i will shew it you , in the whole world , in all substances , living creatures , and created things , i will set it lively before your eyes : how the greatest secret hidden mystery is in death . 258. now if my soul were not together in the death of christ , seeing it was in the father from eternity , in the divine essence ; then have i no part in christs death . 259. i know , that jesus christs precious heavenly bloud , which out of the divine substantiality , became bloud , in the dryed or withered images seed ; through the might or strength of the heavenly tincture , hath kindled the fire which was dark in the soulish essence , so that , the same , souls fire in that very hour began to burne in a white cleere bright majestick power light and glance or lustre . 260. and there gods anger in the soulish essence was quenched , and made to be love , this is called * christs descention into hell ; when gods love in the vertue or power of the living word in the heavenly substantiality , with christs bloud , brought it self into the center of the soul viz : into the fathers anger , and overcame and quenched the same with meeknesse . 261. that was the smoak-hole , white the devill and the serpents seed ruled , and now that very hell became destroyed ; and the devills kingdome in the soul taken away . 262. and here it is rightly said : that * as sinne came from one upon all , and penetrated from one upon all ; so also came the grace and eternall life from one upon all , and penetrated upon all . now whosoever will not himself receive it , but expects another peculiar election ; let him remaine as he is , he may come or not come ; it is said : † we have piped to you , and you have not danced ; we have called you and you have not come to us . question . how is the new birth performed in vs ? also : what of vs shall arise ? 263. my deare brother , tell me , if you be borne of god , and enlightned , as you suppose , how is the new birth performed in us ? is it entering in or exgenerating ? is it not performed in us in our souls ? indeed christ must become manifested in us , after the manner as in miry . 264. what meane you by the new creature ? also doe you understand , a new soul ? or the old , which you have inherited from father and mother ? or what do you hold concerning the * resurrection of the dead , what of us must arise ? for , the soul dyeth not , also christ in us dyeth not ; for he is once dead to sinne for and in vs . what is it that ariseth ? the earthly body ? viz : the evill flesh that is infected by the devill , and full of sinne and abomination ? that is not it that shall live in god : for christ said , † flesh and bloud , cannot inherit the kingdome of heaven . 265. what is it then ? for the new creature generated out of the dew of heaven , as you say , also cannot arise , for it dyeth not : christs life , is its life ; you will quite take away the first adam ; what remaineth then ? if you are learned , tell me ! and play not on my pipe : you would have it , that christ hath not received or assumed adam's flesh : then can adam not rise again . 266. my friend , i exhort you in the love of christ , be not an opposer , till you understand the center of all things or substances , together with the three principles , for the power or vertue of the resurrection is performed according to the third principle ; there shall nothing of adam passe away , but only the grosse droffinesse of the beastiall property , and the sinne , which hath been wrought or committed according to the anger of the first principle . 267. the mystery , viz : the quintae essentia , shall arise ; for christ flesh , so farre , and in whomsoever it is become living , dyeth no more ; in whomsoever , the shut up heavenly part , is , in the power of the word that became man , become living , that dyeth not : it dyed in adam ; therefore it needeth no [ further ] resurrection . 268. also our works follow not after us , in that ; but in that which is a similitude of the inward world ; viz : in the outward mystery : now if christ hath not received or assumed that to himself from us men ; how then will it arise ? 269. i say christ hath received or assumed the whole humanity from us , on to his heavenly ; but only not the beastial property and sinne : but he hath received or assumed the * sinnes of the world on to himself ; as an own self-guilty person ; and slaine the death in our souland flesh : else there were no remedy for man : therefore must only a strong saviour come into the humane property , and slay death ; and destroy sinne , and introduce his love into us . 279. now i beleeve , that i shall arise in his and my flesh , and eternally live in him , his life for mine , his spirit for mine , and all whatsoever i am , for his ; he , god , i , man , and in him god and man : and he in me god and man. 271. this shall none teare out of my heart ; i have knowne it ; not i. but christ in me , therefore whosoever will , may fable and babble about it , i need no election or predestination to it : my saviour christ hath elected me in my soul spirit and flesh in himself ; i am therein joyfull and comforted . let who will be a heretick and feigner : † i have with mary elected or chosen the best thing , and will in the meane time sit at the feet of my lord jesu ; till all feigners and grace electioners or predestinatours , have seigned and babbled out , all they can. 272. they say , they cannot [ doe so ] : that is their obstinacy and wilfulnesse ; i say , if i cannot , yet christ in me can : and say with jacob , * i will not leave thee unlesse thou blesse me ; and though body and soul should be * dissolved , yet i will not leave thee , cast me into heaven or into hell , yet i am in thee and thou in me , thou art mine and i am thine , the enemy shall not part us . how mary was eves daughter ; and how christ hath had a humane soul , which is eternally immortall . 273. my opponent , hath so wonderfull a vaine discourse concerning mary ; he will prove out of the scripture , that she hath been from eternity , and draweth a whole heape of texts together about it which yet are all against him , those very texts speak all of the virgin of the divine wisdome : and then , who is it that contendeth with him ? that christ is become man , in that very virginity ? not i : i have throughout written just so : but i understand also , that the same virgin was also in the mark , or limit of the covenant , in which god became man. 274. but mary was from eve , else christ had not received or assured our humane soul ; as he also very strongly denyeth it , that he hath assumed no soul from us , a strange thing helpeth not me , in a strange thing he is not my brother . 275. is his soul no creature but god himself ? is he not out of or from us ? why then did * he commend it to his father in his death , into his hands : and said , † on the mount of olives ; my soul is troubled even unto death ; may god also be troubled ? i beleeve he must now permit it to be a humane soul , if he will stand before the scripture and truth ; that so christ remaine to be our brother : as he said * after his resurrection ; goe and tell my brethren , i ascend to my god and to your god , else how should christ say , i goe to my god , if he were no creature ? god needs no going without besides and beyond the creature . 276. beloved , what may indeed his temptation in the wildernesse have been ? what in him became tempted ? his deity ? or his soul ? beloved , pray tell me , did god tempt himself ? or what had he to doe with the humanity ? i suppose the man will here be silent ; read my book of the threefold life ; therein thou wilt have the ground of all , even more then any one could ask , which i here let passe . 277. he writeth that christs soul did flow forth out of the word and the wisdome , then is christ totally strange and not my brother ; as he saith ; if they are to be brothers then they must come out of one body ; but christ would not have spoken right , if this opinion should take place . 278. god promised abraham ; that in his , understand in abraham's seed , should all people become blessed : but * he saith no ; but in abrahams promised seed ; † he saith not , in the seed which i promise thee ; or in my seed , but in thy seed . 279 * o! how terrible it is , that man dare so to pervert the scriptures ; dear sirs , where will you abide ? how will you stand before god ? have you not the spirit of true knowledge from god ? why then doe you make glosses or expositions upon the scripture ? what are your conceits profitable ? that you exchange words for words ; and imbitter the scriptures ? let them stand unexplained , if you be not called to it of god ; why doe you so long make many † errours ? leave the explanation to the highest * tongue in every man. 280. why doe you juggle so much with the holy spirit ? are you more knowing or skilfull then he ? yes indeed ye are stately proud , self honouring , self-profiting , wilfull stubborne children : † ye run and none hath called you ; suffer , your selves first to be called , and enlightened with gods light , before you run . 281. * from such imbittering , from the beginning of the world to this time , nothing hath existed , but strife wars and desolation , and babel is an unsure leader , full of abomination and pride , to make ostentation of it self , that a man hath studied , or that a man hath read much : but the holy spirit , useth in those children which he calleth : only one book with three leaves , therein only they must study , they need none of them , more , neither are they profitable . 282. my opponent will not permit , that the virgin mary is out of or from adam ; if that were true , then she had also no soul ; or else a strange one ; for she said , † being with old elizabeth ; my soul doth magnifie the lord ; and simeon said to her , * a sword will pierce through thy soul : now if she be only the virgin of the wisdome of god ; as he writeth , then no sword could pierce through her soul ; for that is god himselfe , that is , his outspoken or expressed substance : 283. also i tell you indeed , that the virginity of god , viz : the wisdome , became manifested or revealed in mary , through the awakening of god , when god manifested the limit or mark of the covenant which stuck in her ; then she became highly † blessed above all women ; for god was manifested in her and in her seed ; her , in adam , dead substantiality , viz : the heavenly part , sprouted againe ; but her outward body was from this world , that we see in all her life , and conversation , in eating and drinking , in sleeping and waking : also in her perplexity when she had † lost her childe jesus : when in the twelfth yeare she offered jesvs in the temple . 284. now if she were only gods wisdome ; and not man or humane ; why did she not then know all things ? as jesus her sonne did ? seeing in the wisdome of god , all knowledge lyeth , from eternity in eternity ? and though likely she did give up her selfe into the lowlinesse , as the opponent saith ; that doth not cause her skill and knowledge to cease , it did not cause the skill and knowledge in jesus her sonne to cease ; why then should it doe so in his mother ? had she not the flesh of joachim , and of anna her mother ? why then did she suck her mothers breasts ? and desired the essence of this world ? and did naturally eate earthly food ? what manner of body had she then nourished , with the earthly food ? doth the divine virgin eate earthly food ? i suppose my adversary is in an errour . 285. * there is in mary assuredly , a two-fold virgin to be understood : viz : one out-of god , and one out of eve ; i beleeve and know , that the inward was hidden in the outward , and only manifested in god ; as also in us the new man is hidden to the earthly . 286. for , nothing may become manifested in the outward world , unlesse it take or assume the outward worlds substance on to it selfe ; indeed the outward world , as also the outward man is generated through gods wisdome ; and the pure mystery , of the outward world ; which lyeth hidden in the impure ; standeth in the roote of the inward world , and belongeth thereunto . 287. * therefore shall the outward man with his mystery of the third principle arise at the last day , and enter into the inward ; so that the inward standeth turned outwards , and the outward inwards , and so * god is all in all. 288. i know not what manner of understanding that would afford , if i should say , with my opponent ; that christ hath not assumed our humanity ; would god , only tincture man , through the wisdome ; then it might well have been done without becoming man. 289. also if christ be no creature , why then hath he conversed in a creaturely forme ; and dyed with woe and paine , as a creature , on the crosse ? can the deity also suffer and dye ? i know nothing of that yet : that it can dye , which was from eternity without beginning ; had that been possible to have dyed , then should lucifer and adam's soul also have dyed . 290. but now , that only dyeth , which is generated out of the time , viz : the outward man from the third principle ; that so out of the temporall death , the eternity may sprout forth ; and the time , viz : the temporary figure become turned and brought into the eternity . 291. for , therefore came christ in our outward and inward mystery , that he might introduce our temporary mystery into the eternity : that he might convert man againe in and with himselfe , into that forme , which adam was of , in the creation , when he knew not what evill and good was . of the vaine contention about knowledge : when we reade in our selves , then we reade in gods book ; no knowledge maketh us happy : a warning and admonition . 292. my deare brethren in christ ; take it into consideration , pray be christs members , pray be branches in the tree of christ ; see diligently in the epistles of saint paul , how we must enter into christs suffering and death ; and dye away to the old earthly man , and enter into a right love. 293. of a truth most certainly , in contention and reproaching , the spirit of christ is not , but only a painted looking-glasse ; without life and knowledge ; but consider that we are branches in one and the same tree ; which is christ , and god is christs tree . 294. why doe we so long contend about knowledge ? indeed knowledge is not alone the way to blessednesse or salvation ; the devill knoweth more than we , but what doth that availe him ? for , that i know much affordeth me no joy : but that i love my saviour jesus , and continually desire him , that affordeth me joy , for the * desiring is a receiving . 295. i know nothing , also desire to know nothing , nor have i at any time sought any skill or knowledge ; for i am a childe in knowledge , and a nothing ; i would also faine know nothing ; that i might in knowledge , be dead and a nothing , that god in the spirit of christ , may be my knowing , willing , and doing , that i may run in his knowing and willing , and that not i , but he ; that i may be only the instrument , and he the hand and the labour . 296. why will you long contend with me ? i know nothing of your knowledge , neither have i ever learned it ; search your selves , in whom , knowledge is , wherein , it is that i know , seeing i am indeed dead in the knowing , for the sake of that which will know in me. 297. in my knowing , i doe not first collect letters together out of many books , but i have the letters in me , indeed heaven and earth together with all things or substances , and moreover god himselfe , lyeth in man ; should he not then dare to reade in that book which he himself is ? 298. if i had no other book at all but only my own book which i my selfe am ; i had books enough , even the whole bible lyeth in me ; if i have christs spirit , what need i then more books ? shall i contend and dispute against that which is without me ? before i learne to know what is in me ? 299. if i reade my selfe ; then i reade in god's book , and ye my deare brethren all , are my letters , which i reade in me , for my minde and will sindeth you in me : i wish heartily that you also may finde me . 300. i exhort you as children and brethren out of or from my precious talent , that you goe out from contention , and reade the brotherly † a. b. c. in you : for it is all nothing and unprofitable before god , that you contend about the letter , it standeth indeed in all men ; the plowman is as learned and neere to the kingdome of god , as the doctor , if he reade the brotherly a. b. c. in himselfe . 301. no skill or knowledge maketh you blessed , but that you enter into the knowledge , and be and become the doer or practicer of the skill or knowledge ; not a proud , surly , selfe-honouring , stubborne wilde withered branch , but living , in he tree of god , wherein one branch affordeth sap and life to the other . 302. o how the mother complaineth over some of you , that you are dry withered branches ; * it is told you , that the dry withered branches shall be cut off ; † for the tree shall renew it selfe , and present its first forme of youth againe , for the end belongeth into the beginning . 303. if you shall all despise this , which is at present told you , and not turne into your selves , and learne to reade your own book ; then will an ano from the rising or east and midnight or north , cut you off , that you shall never more say , i reade in strange or forreigne books , and feed my selfe in strange pasture . 304. god hath sent his heart together with his life into vs , wherein all standeth written ; he that readeth that book in himselfe , is learned enough ; the other is babel , and a fable , that a man will needs be learned in the letter without him , before he can reade his owne book : let him first reade his own , and so he will in his own , finde all what ever the children of god have written . י חי וחי חוחי חושחי tetractys of the tetragrammaton not one jot , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or tittle of the law shall passe away . jod י jod , signifies a substantive . jah existence . jehv he , who is existent . jehovah being of beings . or substance of all substances . jhsvh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesvs . 306. but you are drunken , and erre , and goe astray , and seek the key to the book , and contend or dispute about the key ; every one saith , i have the key ; and yet none will unlock his own lifes book ; every one hath the key to god in himselfe , let him but seek it in the right place : but you would rather contend or dispute , then seek the * key in your selves , therefore you are all of you blinde , that contend or dispute ; you doe but goe seeking , as before a looking glasse ; why doe you not goe into the center ? for with other seeking you will not finde the key , be as learned as you will , it will not availe . 307. it lyeth not in art and reason , but in an earnest purposed resolved will , to goe out from selfe , and forsake all own selfe , skill , and knowledge , and with repentant humble desires , to cast your selfe into gods knowing , and desire only gods knowing , yet with or in this manner , that he in you may know what he will ; thus you will put on divine skill or knowledge ; and finde the key about which you contend or dispute . a conclusions also how the present so called christians , turks , jewes and heathens are alike . and how one people shall devoure the other : the harvest is neere . 308. my deare brother : hate me not for my knowledge sake , for i , so farre as i am i , knew not before-hand , that which i have written to you ; i supposed i wrote it only for my selfe , and it is without my knowledge so come about ; i tell it you in true faithfulnesse ; if you have not the gift to understand it , then leave it to me , for i understand that well , which i have written . 309. if any can understand it , and hath a minde to it ; i willingly and readily afford it him ; but if not , and that he doth not desire it , in that he doth not understand it : let him not rise up with scorning and blasphemy against god , else there will follow an earnest severity , which you neither can nor will know , any thing of , in such a course ; but afford me leave to labour in that wherein i am set . 310. but my opponent faith ; without god , we can think nothing that is good ; also know nothing of god , without him ; i say so too : that i know nothing of god without god , my knowing is in him ; and standeth in his might or power . 311. why then is he my enemy , for that , which god knoweth in me , that i should manifest or reveale to you , the way to him ; i am indeed nothing ; and he is ail , he that can understand it , let him understand it ; but he that cannot should let it stand ; with such objecting you will not fathom nor understand my writings . 312. i see your spirit much better then you understand , what manner of objections you make ; but i cannot finde , that my opponent understandeth any thing fundamentally in my apprehension or sence : but it is all of a wilde , surly , envious , property ; very scornfull , so that i more lament his misery , that he is for blinde therein , then that i desire to answer him . 313. i exhort you all that reade and heare this , slop not your hearts , look upon the time and consider it ; see in what time we and our fathers , have lived : viz : in vaine contention and strife ; what is the world , viz : man , become the honester , or better , by the strife ? nothing , but more hellish , wicked , voluptuous , reproaching , and more scornfull . 314. he is by the manifestation of the gospel , in his life become the worse ; all the while they have contended , one brother hath contemned another , and persecuted and hated him : what manner of fruit have you of the gospel at present , as there should be : 315. must not the deare and precious name of god , at present be the cover to mans wickednesse ? are not the present , christians , so called , as also turkes , jewes , and heathens , all alike to one another in life ? what doth the name of christ availe you ? if you live but heathenishly ? doe you suppose it is enough , that you know , that christ dyed for sinne ? that you need only to tickle and comfort your selves with christs death ; and retaine the false or wicked man ; who is only proud or stately and a contender . 316. can you not perceive what will suddenly follow upon it ? viz : that seeing they are all alike in life and will , they should be accounted alike , before god ; and so if men seek nothing but strife and meere contention , it must come to such a mixt confusion in the strife , that one people will devoure the other . 317. for god withdraweth his hand from people , while they will not suffer his spirit to reprove them , therefore hath the wrath taken up its sword and desire , and driveth on mightily in the minds of men , so that one people destroyeth and devoureth the other ; what our fathers have layd in with reproach and scorn , that will their children eate up with sword and slaughter . 318. and that god suffers , to be , because men only use his holy name to cursing and swearing , and so misuse it : and in the knowledge of his name and will , are only selfe-willed ; and use his name only for a reproach , so that one brother despiseth another only for the sake of the knowledge of his name , though he should seek him in his knowledge in love , and goe before him with a holy life . 319. * what now are the christians so called , better than turks and heathens , if they live turkish'y , and more then turkishly or heathenishly ? † where is the christian and evangelicall fruit ? 320. every one faith ; it will be good when this evill is past and gone ; but i tell you in true knowledge , that it will not be good ; but worse and worse , unlesse you convert every one in himselfe , and turne his heart and minde to love and condescension ; else one people will devoure another ; and the countreys will consume , wast and destroy themselves , and there will be such a vaine evill world , that they will not be worthy to be called men. 321. and this they will doe themselves one among another ; and there will be a generall mixture and confusion of people in the strife ; no one part better than another ; till the anger of god satiate its sierce wrath ; and the people introduce themselves into the highest perdition and misery ; and * then thou wilt see and learne to know thy selfe , what thou hast been , in thy pride , when thou art naked , and wilt seek the lord in thy misery , and see what evill thou hast done to thy selfe . 322. therefore my deare brethren : seek but the pearle ; all you that entend to avoyd the anger of god , look not one upon the life of another , but upon his own : † for it is no more disputing , but either convert , or perish . 323. the time of disputation and babling is out , you will get no further with disputation ; but with the regeneration in the spirit of christ , you will reach and obtaine the pearle ; so that you need never to dispute more . 324. let every one be in sincere earnest , and seek himselfe in himselfe , and see what he is : and consider how to seek his brother in love : let him but goe out from covetousnesse and pride , and content himselfe with * food and rayment , and put his trust in god , who giveth raine and blessing . 325. indeed we take nothing along with us from this world , why then doe we then contend about that which is vaine , and thereby squander and loose that which is untransitory ; it must come to the limit or mark , or else it will be still worse , and that people which will not enter into this limit or mark , must be quite devoured and consumed ; † saith the spirit of wonders . 326. this i would not have concealed from you deare sirs and brethren in christ , who reade my writings and make use of them , in consideration of my opponent ; and i exhort you brotherly , as also my opponent , that you would lay the holy scriptures upon my writings ; but in the scripture seek nothing else then the paternall love-heart of jesus christ , and then you will well finde from what spirit i have written . 327. but he that hath no minde to doe this , let him leave my writings at rest , for i have written nothing for him ; i have written them for my selfe , without any thought how it would goe with them ; neither doe i know how it cometh to passe , that they run so abroad , for i have not run after any body with them , and i wonder as much as you , what the most high doth about them . 328. yet observe it and become seeing ; for the day breaketh or dawneth : if you will learne rightly to understand my writings , then you will be freed from all contention and strife , and learne to know your selves : yet indeed the letter cannot doe it ; but only the living spirit of christ ; the way is faithfully shewne you . 329. now doe what thou wilt , the harvest is neere ; that every one will partake , of what he hath gathered into his barne , i speake from my whole heart very earnestly , in my knowledge given me of god , and commend my selfe into your brotherly love , into the deare and precious name of jesus christ . dated the 3. july . 1621. 330. rejoyce in the lord all countreys , and praise him all people ! for his name goeth over all mountaines and hills , he shooteth forth like a sprout , and goeth on in great wonders , who will hinder it ? hallelv-jah . a postscript of the translatour into nether-dutch out of the three high-dutch copies , and this english translation out of a high-dutch copy was compared with it . who writes thus . this treatise was written in answer to balthasar tylcken concerning some poynts in the book of the becoming man or incarnation of jesus christ : this balthasar tylcken first wrote a reproachfull book against jacob behme , concerning some poynts in the avrora which jacob behme hath answered , in the first apology to balthasar tylcken ; afterwards tylcken opposed some poynts in the book of the incarnation of jesus christ ; and added some sheets as an appendix to that book : which were sent over to jacob behme , upon which his answer was , as is to be found in this second apology of his. here follow the contents of the sections , as they were devided by the translatour into the nether-dutch . i. part. apo : to tylcken ii. of predestination . a letter or preface concerning verses . 15. i. an introduction to the answer , an exhortation and marning from vers . 1. to 18. ii. what the first principle or dark world is . how the fire is not the first principle . he that will attaine the spirit of the principle , must first become a foole to the world. from v. 19. to 53. iii. of a right christian : and of the eternall wisdome , which is no genetrixs from v. 54. to 71. iv. of the third principle . what the bride of god is : and how the spirit of god is no principle , and yet is one. from vers . 72 to 86. v. why the outward world is a principle of its own : out of what the angels are ; out of what joy existeth : the model of this world is eternall . from vers . 87. to 94. vi. how the soul is proceeded out of all the three worlds ; of the might or strength , and of the free will of the soul : of the drawing of the father : and what it is , to beleeve above all reason . from vers . 95. to 117. vii . of the grosse errour of balthasar tylcken , concerning the seed of adam , upon which he buildeth his election . from 118. to 126. viii . why god hated cain , and esau ; and loved abel , and jacob : and who are the lost sinners for whose sake christ came . from 127. to 133. ix . what the hardening is , how the love of god warneth sinners ; also how the love of god is as almighty to preserve , as his anger is to destroy . from vers . 134. to 143. x. what god is : how without the darknesse all would be nothing : and in what manner , man hath ability to goe out of evill into good and out of good into evill . from 144. to 153. xi . how balthasar tylcken is the devills advocate : how the devill doth not assault any with doubting , more then the children of god : and of the firme confidence of the faithfull from 154 to 168. xii . how nothing is impossible for faith ; what the drawing of god is ; why the wicked are not drawn ; what a right christian is ; and who become hardened from god. from 169. to . 186. xiii . the abominable doctrine of balthasar tylcken ; an exhortation not to doubt of election ; and an exhortation and warning to balthasar tylcken . from vers . 187 , to 202. xiv . of the eternall purpose or predestination and election of god : the beginning and end whereof , is one and the same alwayes . from 203. to 229. ii. part. of the person of christ . apol. to tylck . ii. xv. how christ became man out of no strange seed , but out of the seed of mary ; and yet not in eves earthly essence : the holy spirit was the husband . from 230. to 242. xvi . what manner of essence the word assumed , in which god and man became one person : how christ is a creature , and how no creature . from 243. to 251. of the person of the virgin mary . xvii . how mary was no strange virgin ; but the daughter of joaohim and anna : whence the authour hath his knowledge ; and what is , christs descention into hell. from 252. to 262. xviii . question how the new birth is performed in us : also , what of us shall arise : also of impossibility and possibility . from vers . 263. to 272. xix . how mary was eves daughter , how christ had a humane soul ; which eternally is immortal . from 273. to 291. xx. of the vaine contention about knowledge : when we read in our selves , we read in gods book ; no knowledge maketh us blessed : a warning and an exhortation . from vers . 292. to 307. xxi . a conclusion . how the present so called christians turks jewes and hoathens are all alike . how one people shall devour the other ; and how the harvest-is near at hand . from 308. to 330. finis . notes, typically marginal, from the original text notes for div a28531-e290 * math. 18. 11. † rev. 10. 7. * rev. 14. 4. † the book of predestination written 1623. * joh. 6. 45. † jer. 31. 34. heb. 8. 11. * joel 2. 8. acts 2. 17. * note . † the first apologie to balthasar tylcken about the aurora . * 1 tim : 4. 10. heb. 11. 26. † eph. 6. 24. notes for div a28531-e1650 * 2 cor. 5. 1. 4. † rom. 3. 15. * 2 thes . 3. 2. † joh : 13. 35. * 1 cor. 5. 12. † phil. 3. 20. * math. 6. 10. luk. 11. 2. † math. 18. 11. luk : 19. 10. * note . † joh : 6. 45 , isa : 54. 13. jer : 31. 34. * joh : 16. 15. † joh : 1. 3. col : 1. 16. * deut : 4 : 24. chap : 9. 3. heb. 12. 29. † gen : 3. 17. * 1 cor. 3. 18. * wesen . * 2 tim. 3. 7. † or know the bible outwardly : inwardly were better . * note . † joh : 1. 5 : * rom : 6. 16. 18. 26. vsagen . ●… : 14. 12. ●… : 22. 21. ●…k : 11. 13. † math : 9. 13. * math : 11. 28. † joh : 6. 44. * rom. 9. 16. 18. † note , note . * joh : 3. 3. † math : 11. 12. * joh : 6. 37. † joh : 10. 27 , 28 , 29. * note . † ezek : 1. 3. mal : 3. 7. * math : 7. 7. to the 11. luk : 11. 9. to the 14. † note . † note . * gen : 32. 26. † psal : 30. 5. * note . † luk : 5. 31. math : 18. 11. * acts 20. 28. † math : 11. 28. * joh : 1. 5. † note , when it was that the darknesse comprehended the light , in adam . * note , note . * mal. 1. 2 , 3 rom : 9. 13. † gen : 4. 4 , 5. * gen : 4. 6. 7. † note . * math : 23. 37. luk : 13. 34. † micah 7. 1. * col : 2 , 14 , 15. † 1 cor. 15. 55 , 57. * rom. 9. 18. † rev. 19. 6. math. 20. 15. * isa . 50. 8. † note . * rom. 11. 36. 1 cor. 8. 6. † the great six poynts . * note note . † note note . * or pregnant or satisfieth it . † math. 13. 12. luk. 8. 18 * note note . † joh. 17. 6. 24. * joh. 10. 28. † note . * note . † psal . 54. * ezek. 33. 11. † rom. 3. 4. † note . * math. 15. 22 , 26 , 27. † 1 tim. 2. 4. * 1 tim. 1. 15. † rom. 8. 38 , 39. * note . † or accuser . * b. t. * note of the potter &c. see chap. 9. in the book of predestination . and rom. 9. 21. † numb . 17. 8. * joh. 3. 27. † note . * note . * vix : of gods anger . * joh : 20. 25. † joh : 5. 17. * joh : 15. 5. † rom. 11. 22. * rom : 9. 18. † note note . † rom : 6. 16. * psal : 95. 7 , 8. heb : 3 : 7. 8. & 4. 7. † phil : 2. 1● . * math : 25. 41. &c. † note . * gen : 2. 17. * 2 kings . i. 10 , 11. numb : 26. 10. * note note . † note note . jer : 18. 7 , 8. * jon : 3. 2. 10. † 1 cor. 14. 32. * note . † eph : 1. 4. * note . † note . * 1 tim : 2. 4. † note . * joh : 12. 40. * note . † note . * gen : 2. 17. * numb : 17. 8. heb : 9. 4. † gen : 3. 15. notes for div a28531-e16440 * or avrora . † gen. 2. 18. &c. * gal. 2. 20. * note , the dry rod of aaron grew not through the four elementary water and fire . † gen. 5. 5. * luke 1. 35. † the eternall love-fire and the water of tbe one element . * luke 1. 41. * note . * gal. 4. 6. † note christs descending into hell. * note . rom. 3. 17. † math. 11. 17. luke 7. 32. * note . † 1 cor. 15. 50. * joh. 1. 29. 1 joh. 2. 2. † luke 10. 42. * gen. 32. 26. * joh 13. 15. * luk. 23. 46. † math. 26. 38. joh : 12. 27. * joh. 20. 17. * balth●sar tylcken . † god. * note ye expositors of the scripture . † note . * or language of the holy spirit . † jer. 23 21. * note . † luke 1. 46. * luke 2. 35. † luk. 1. 42. † luk 2. 41 , 42 , 48. * note . * note . about the resurrection . * 1 cor : 15. 28. * note . † true brotherly love. alles . bey . christo : all. by. christ . * note . † restitutio renovatio reditus reparatio regeneratio revolutio omnium matt 5. 18. * the holy spirit dwelling in gods word , in every ones heart . * note . † note . * see the first epistle to paulus keym. verse 30. † note . * sustenance and preservation . † signifieth . the christians pattern, or a divine treatise of the imitation of christ. written originally in latin, by thomas of kempis, above 200. years since. faithfully englished. and printed in a large character for the benefit of the aged imitatio christi. english. 1695 approx. 360 kb of xml-encoded text transcribed from 170 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a64529 wing t944a estc r220857 99832242 99832242 36714 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64529) transcribed from: (early english books online ; image set 36714) images scanned from microfilm: (early english books, 1641-1700 ; 2137:10) the christians pattern, or a divine treatise of the imitation of christ. written originally in latin, by thomas of kempis, above 200. years since. faithfully englished. and printed in a large character for the benefit of the aged imitatio christi. english. thomas, à kempis, 1380-1471, attributed name. worthington, john, 1618-1671. [12], 326 p. printed by richard wellington, at the sign of the lute in st. pauls church-yard, london : 1695. a translation, by john worthington, of: imitatio christi. the traditional attribution to thomas à kempis is disputed. with added engraved title page dated 1677, and four preliminary contents leaves. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng thomas, -à kempis, 1380-1471 -early works to 1800. jesus christ -example -early works to 1800. devotional literature -early works to 1800. christian life -early works to 1800. meditations -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2002-07 olivia bottum sampled and proofread 2002-07 olivia bottum text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the christians pattern or the imitation of christ printed by j : r. for iohn williams at y e crowne in st paules church yard 1677 the christians pattern , or a divine treatise of the imitation of christ. written originally in latin , by thomas of kempis , above 200. years since . faithfully englished . and printed in a large character for the benefit of the aged . london , printed for richard wellington , at the sign of the lute in st. pauls church-yard . 1695. the contents of the chapters . the first book . chap. i. of the imitation of christ and contempt of all worldly vanities . pag. 1 of the humble conceit of our selves . 3 of the doctrine of truth . 6 of wisdom and providence in our actions . 10 of the reading of holy scriptures . 11 of inordinate affections . 12 of flying vain hope and pride . 13 that too much familiarity is to be shunned . 15 of obedience and subjection . 16 of avoiding superfluity in words . 17 of the obtaining of peace , and zealous desire of profiting in grace . 19 of the profit of adversity . 22 of resisting temptations . 23 of avoiding rash judgment . 27 of works done of charity . 29 of bearing with the defects of others . 30 of a retired life . 32 of the examples of the holy fathers . 34 of the exercise of a good and religious person . 37 of the love of solitude and silence . 41 of compunction of heart . 46 of the consideration of humane misery . 49 of the meditation of death . 54 of judgement , and the punishment of sins . 58 of the zealous amendment of our whole life . 63 the second book chap. i of the inward life . 70 of humble submission . 75 of a good and peaceable man. 76 of a pure mind , and upright intention . 78 of the consideration of ones self . 80 of the joy of a good conscience . 82 of the love of iesus above all things . 84 of familiar conversation with iesus . 86 of the want of all comfort . 89 of thankfulness for the grace of god. 93 how few the lovers of the cross os christ are . 97 of the high way of the holy cross. 99 the third book . chap. i. of the inward speech of christ unto a faithful soul. 108 that truth speaketh inwardly without noise of words . 110 that the words of god are to be heard with humility , and that many weigh them not . 112 that we ought to live iu truth , and humility before god. 116 of the wonderful effect of divine love . 119 of the proof of a true lover . 123 that grace is to be hid under the veil of humility . 126 of a mean conceit of our selves in the sight of god. 130 that all things are to be referred unto god , as unto the last end . 132 that the world being despised , it is a sweet thing to serve god , 133 that the desires of our heart are to be examined and moderated . 137 of patience , and of striving against concupiscence . 139 of the humble obedience of a subject , according to the example of christ. 142 of the secret judgment of god to be considered ; lest we be exalted in our good deeds . 144 how we are to stand affected , and what we are to say , in every thing which we desire . 146 that true comfort is to be sought in god alone . 149 that all our care is to be placed in god. 150 that temporal miseries , after the example of christ , must be born patiently . 152 of suffering of injuries ; and who is proved to be truly patient . 154 of the acknowledging of our own infirmities ; and of the miseries of this life . 157 that we are to rest in god , above all his gifts and benefits . 160 of the remembrance of the manifold benefits of god. 164 of four things that bring much peace . 167 of flying curious inquiry of the life of others . 170 wherein the firm peace of the heart , and true spiritual profiting consisteth . 172 of the excellency of a free mind , which humble prayer sooner gaineth than reading . 174 that private love most hindreth from the chiefest good. 176 against the tongues of slanderers . 179 how we ought to call upon god , and bless him when tribulation draweth near . 180 of craving the divine aid , and confidence of recovering grace . 182 of the contempt of all creatures , to find out the creator . 186 of denial of our selves , and forsaking all inordinate desires . 189 of inconstancy of heart , and of directing our final intentions unto god. 191 that god is sweet , above all things , and in all things , to him that loveth . 193 that there is no security from temptation in this life . 195 against the vain judgments of men. 197 of a full and pure resignation of our selves , for the obtaining freedom of heart . 199 of good government in outward things , and of recourse to god in dangers . 202 that a man be not over earnest in his affairs . 204 that a man hath no good of himself , nor any thing whereof he can glory . 205 of the contempt of all temporal honors . 208 that our peace is not to be placed in men. 209 against vain and secular knowledg . 211 of not drawing outward things to our selves . 213 that credit is not to be given to all men ; and how prone man is to offend in words . 214 of putting our trust in god , when evil words arise . 218 that all grievous things are to be endured for life everlasting . 221 of the everlasting day , and shortness of this life . 224 of the desire of everlasting life , and how great rewards are promised to those that sight valiantly . 228 how a disconsolate person ought to offer himself into the hands of god. 233 that a man ought to imploy himself in works of humility , when strength is wanting for higher imployments . 238 that a man ought to esteem himself not worthy of comfort , but rather to deserve stripes . 239 that the grace of god doth not joyn it self with those that savor of earthly things . 242 of the different motions of nature , and grace . 244 of the corruption of nature , and efficacy of divine grace . 250 that we ought to deny our selves , and imitate christ by the cross. 254 that a man be not too much dejected when he falleth into some defects . 257 of not searching into high matters , and into the secret judgments of god 259 that all our hope and trust is to be fixed in god alone . 265 the fourth book . chap , i. with how great reverence christ ought to be received . 270 that the great goodness and love of god is exhibited to man in this sacrament . 277 that it is profitable to communicate often . 281 that many benefits are bestowed upon them that communicate devoutly . 284 of the dignity of this sacrament , and ministerial function , 288 an interrogation of the exercise before communion . 290 of the discussing of our own conscience , and purpose of amendment . 291 of the oblation of christ on the cross and resignation of our selves . 294 that we ought to offer up our selves , and all that is ours unto god , and to pray for all . 296 that the holy communion is not lightly to be forborn . 299 that the body of christ , and the holy scriptures , are most necessary unto a faithful . soul. 304 that he who is to communicate , ought to prepare himself with great diligence . 309 that a devout soul ought to desire with her whole heart , to be united unto christ in the sacrament . 312 of the fervent desire of some devout persons to receive the body of christ. 314 that the grace of devotian is obtained by humility and denial of our selves . 316 that we ought to manifest our necessities to christ , and crave his grace . 319 of fervent love and vehement desire to receive christ. 321 that man be not a curious searcher of the sacrament , but an humble follower of christ , submitting his sense to faith . 324 the first book . chap. i. of the imitation of christ , and contempt of all wordly vanities . he that followeth me , walketh not in darkness , saith the lord. these are the words of christ by which we are admonished , that we ought to imitate his life and manners , if we will be truly inlightned , and be delivered from all blindness of heart . let therefore our chiefest endeavor be to meditate upon the life of jesus christ. 2. the doctrine of christ exceedeth all the doctrines of holy men ; and he that hath the spirit , will find therein an hidden manna . but it falleth out , that many , who often hear the gospel of christ , are yet but little affected , because they are void of the spirit of christ. but whosoever will fully and feelingly understand the words of christ , must endeavor to conform his life wholly to the life of christ. 3. what will it avail thee to dispute profoundly of the trinity , if thou be void of humility , and art thereby displeasing to the trinity ? high words surely make a man neither holy nor just , but a virtuous life maketh him dear to god. i had rather feel compunction , than understand the definition thereof . if thou didst know the whole bible , and the sayings of all the philosophers by heart , what would all that profit thee without the love of god , and without grace ? vanity of vanities , and all is vanity , but to love god , and to serve him only . this is the highest wisdom , by contempt of the world to tend towards the kingdom of heaven . 4. it is therefore vanity to seek after perishing riches , and to trust in them . it is also vanity to hunt after honors , and to climb to high degree . it is vanity to follow the desires of the flesh , and to labor for that , for which thou mayest afterwards suffer more grievous punishment . vanity it is to wish to live long , and to be careless to live well . it is vanity to mind only this present life , and not to foresee those things which are to come , it is vanity to set thy love on that which speedily passeth away , and not to hasten thither , where everlasting joy is permanent . 5. call often to mind that proverb , that the eye is not satisfied with seeing , nor the ear filled with hearing . endeavor therefore to withdraw thy heart from the love of visible things , and to turn thy self to the invisible . for they that follow their sensuality , do stain their own consciences , and loose the favor of god. chap. ii. of the humble conceit of our selves . all men naturally desire to know ; but what availeth knowledg without the fear of god ? surely , an humble husbandman that serveth god , is better than a proud philosopher that neglecting himself laboreth to understand the course of the heavens . who so knoweth himself well , groweth more mean in his own conceit , and delighteth not in the praises of men. if i understood all things in the world , and were not in charity , what would that help me in the sight of god , who will judg me according to my deeds ? 2. cease from an inordinate desire of knowing , for therein is much distraction and deceit . the learned are willing to seem so to others , and to be accounted wise . there be many things , which to know doth little or nothing profit the soul ; and he is very unwise , that is intent upon other things than those that may avail him for the welfare of his soul. many words do not satisfie the soul ; but a good life comforteth the mind , and a pure conscience giveth great assurance in the sight of god. 3. how much the more thou knowest , and how much the better thou understandest , so much the more grievously shalt thou therefore be judged , unless thy life be also more holy . be not therefore extolled in thine own mind for any art or science which thou knowest , but rather let the knowledg given thee , make thee more humble , and cautious . if thou thinkest that thou understandest and knowest much ; know also that there be many things more which thou knowest not . affect not to be overwise , but rather acknowledg thine own ignorance . why wilt thou prefer thy self before others , sith there be many more learned and skilful in the scripture than thou ? if thou wilt know or learn any thing profitably ; desire to be unknown , and to be little esteemed of by man. 4. the highest and most profitable reading is the true knowledg and consideration of our selves . it is great wisdom and perfection to esteem nothing of our selves , and to think always well and highly of others . if thou shouldst see another openly sin , or commit some hainous offence , yet oughtest thou not to esteem the better of thy self ; for thou knowest not how long thou shalt be able to remain in good estate . we are all frail , but thou oughtest to esteem none more frail than thy self . chap. iii. of the doctrine of truth . happy is he whom truth by it self doth teach , not by figures and words that pass away ; but as it is in its self . our own opinion and our own sense do often deceive us , and it discerns little . what availeth it to cavil and dispute about dark and hidden things ; whereas for being ignorant of them we shall not be so much as reproved at the day of judgment ? it is a great folly to neglect the things that are profitable and necessary , and give our minds to that which is curious and hurtful : we have eyes and see not . 2. and what have we to do with genus and species , the dry notions of logicians ? he to whom the eternal word speaketh , is delivered from a world of unnecessary conceptions . from that one word are all things , and all speak that one ; and this is the beginning , which also speaketh unto us . no man without that word understandeth or judgeth rightly . he to whom all things are one , he who reduceth all things to one , and seeth all things in one ; may enjoy a quiet mind , and remain peaceable in god. o god , who art the truth , make me one with thee in everlasting charity . it is tedious to me often to read and hear many things : in thee is all that i would have and can desire . let all doctors hold their peace ; let all creatures be silent in thy sight ; speak thou alone unto me . 3. how much the more one is united within himself , and becometh inwardly simple and pure , so much the more and higher things doth he understand without labor ; for that he receiveth intellectual light from above . a pure , sincere , and stable spirit is not distracted , though it be employed in many works ; for that , it works all to the honor of god , and inwardly being still and quiet , seeks not it self in any thing it doth . who hinders and troubles thee more than the unmortified affections of thine own heart ? a good and godly man first of all disposeth within himself those things which he is outwardly to act ; neither do they draw him to the desires of an inordinate inclination , but he ordereth them according to the prescript of right reason . who hath a greater combat , than he that laboreth to overcome himself ? this ought to be our endeavor , to conquer our selves , and daily to wax stronger and to make a further growth in holiness . 4. all perfection in this life hath some imperfection mixt with it ; and no knowledg of ours is without some darkness . an humble knowledg of thy self is a surer way to god , than a deep search after learning ; yet learning is not to be blamed , nor the mere knowledg of any thing whatsoever , to be disliked , it being good in it self , and ordained by god ; but a good conscience and a vertuous life is always to be preferred before it . but because many endeavor rather to get knowledg , than to live well ; therefore they are often deceived , and reap either none , or very slender profit of their labors . 5. o , if men bestowed as much labor in the rooting out of vices , and planting of vertues , as they do in moving of questions ! neither would there so much hurt be done , nor so great scandal be given in the world ; nor so much looseness be practised in religious houses . truly , at the day of judgment we shall not be examined what we have read , but what we have done ; not how well we have spoken , but how religiously we have lived . tell me now , where are all those doctors and masters , with whom thou wast well acquainted , whilst they lived and flourished in learning ? now others possess their livings , and perhaps do scarce ever think of them . in their life-time they seemed something , but now they are not spoken of . 6. o , how quickly doth the glory of the world pass away ! o that their life had been answerable to their learning ! then had their study and reading been to good purpose . how many perish in this world by reason of vain-learning , who take little care of the serving of god : and because they rather choose to be great than humble , therefore they become vain in their imaginations . he is truly great that is great in charity . he is truly great , that is little in himself , and that maketh no account of any height of honor . he is truly wise , that accounteth all earthly things as dung , that he may gain christ. and he is truly learned , that doeth the will of god , and forsaketh his own will. chap. iv. of wisdom and providence in our actions . we must not give ear to every saying or suggestion , but ought warily and leisurely to ponder things according to the will of god. but ( alas ) such is our weakness that we rather often believe , and speak evil of others than good . those that are perfect men do not easily give credit to every thing one tells them ; for they know that humane frailty is prone to evil , and very subject to fail in words . 2. it is great wisdom not to be rash in thy proceedings , nor to stand stiffely in thine own conceits ; as also not to believe every thing which thou hearest , nor presently to relate again to others , what thou hast heard or dost believe . consult with him that is wise , and conscientious , and seek to be instructed by a better than thy self , rather than to follow thine own inventions . a good life maketh a man wise according to god , and giveth him experience in many things . how much the humbler one is in himself , and more subject and resigned unto god ; so much the more prudent shall he be in all his affairs , and enjoy greater peace and quiet of heart . chap. v. of the reading of holy scriptures . truth , not eloquence , is to be sought for in holy scripture . each part of the scripture is to be read with the same spirit wherewith it was written . we should rather search after our spiritual profit in the scriptures , than subtilty of speech . we ought to read plain and devout books as willingly as high and profound . let not the authority of the writer offend thee , whether he be of great or small learning ; but let the love of pure truth draw thee to read . search not who spake this or that , but mark what is spoken . 2. men pass away , but the truth of the lord remaineth for ever . god speaks unto us sundry ways , without respect of persons . our own curiosity often hindreth us in reading of the scriptures , when as we will examine and discuss that which we should rather pass over without more ado . if thou desire to reap profit , read humbly , plainly , and faithfully ; never desire the estimation of learning ; inquire willingly , and hear with silence the words of holy men : dislike not the parables of the elders , for they are not recounted without cause . chap. vi. of inordinate affections . whensoever a man desireth any thing inordinately , he is presently disquieted in himself . the proud and covetous can never rest . the poor and humble in spirit live together in all peace . the man that is not yet perfectly dead to himself , is quickly tempted and overcome in small and trifling things . the weak in spirit , and he that is yet in a manner carnal and prone to sensible things , can hardly withdraw himself altogether from earthly desires . and therefore he is often afflicted , when he goeth about to withdraw himself from them ; and easily falleth into indignation , when any opposition is made against him . 2. and if he hath followed therein his appetite , he is presently disquieted with remorse of conscience ; for that he yielded to his passion which profiteth him nothing to the obtaining of the peace he sought for . true quietness of heart therefore is gotten by resisting our passions , not by obeying them . there is no peace in the heart of a carnal man , nor of him that is addicted to outward things , but in the spiritual and fervent man. chap. vii . of flying vain hope and pride . he is vain that putteth his trust in man , or creatures . be not ashamed to serve others for the love of jesus christ ; nor to be esteemed poor in this world . presume not upon thy self , but place thy hope in god. do what lieth in thy power , and god will assist thy good affection . trust not in thine own knowledg , nor in the subtilty of any living creature ; but rather in the grace of god , who helpeth the humble , and humbleth those that are self-presuming . 2. glory not in wealth if thou have it , nor in friends because potent ; but in god who giveth all things , and above all desireth to give thee himself . extol not thy self for the bigness or beauty of thy body , which is dissolved and disfigured with a little sickness . take not pleasure in thy natural gifts , or wit , lest thereby thou displease god , to whom appertaineth all the good whatsoever thou hast by nature . 3. esteem not thy self better than others , lest perhaps in the sight of god , who knoweth what is in man , thou be accounted worse than they . be not proud of wel-doing ; for the judgment of god is far different from the judgment of men , and that often offendeth him which pleaseth them . if there be any good in thee , believe that there is much more in others , that so thou mayest conserve humility within thee . it is no prejudice unto thee to debase thy self under all men ; but it is very prejudicial to thee to prefer thy self before any one man. the humble enjoy continual peace , but in the heart of the proud is envy , and frequent indignation . chap. viii . that too much familiarity is to be shunned . lay not thy heart open to every one ; but treat of thy affairs with the wise and such as fear god. converse not much with young people , and strangers . flatter not the rich ; neither do thou appear willingly before great personages . keep company with the humble and plain ones , with the devout , and vertuous ; and confer with them of those things that may edifie . be not familiar with any woman ; but in general commend all good women to god. desire to be familiar with god alone and his angels , and fly the knowledg of men. 2. we must have charity towards all , but familiarity with all is not expedient . sometimes it falleth out , that a person unknown to us , is much esteemed of , from the good report given him by others ; whose presence notwithstanding is not grateful to the eyes of the beholders . we think sometimes to please others by our company , and we rather distaste them with those bad qualities which they discover in us . chap. ix . of obedience and subjection . it is a great matter to live in obedience , to be under a superior , and not to be at our own disposing . it is much safer to obey , than to govern . many live under obedience , rather for necessity than for charity ; such are discontented , and do easily repine and murmur . neither can they attain to freedom of mind , unless they willingly and heartily put themselves under obedience for the love of god. go whither thou wilt , thou shalt find no rest , but in humble subjection under the government of a superior . the imagination and change of places have deceived many . 2. true it is , that every one willingly doth that which agreeth with his own sense and liking ; and is apt to affect those most that are of his own mind : but if god be amongst us , we must sometimes for peace sake cease to adhere to our own opinion . who is so wise that he can fully know all things ; trust not therefore to thine own opinion ; but be willing to hear the judgment of others . if that which thou thinkest be not amiss , and yet thou submittest it for god , and followest the opinion of another , it shall be better for thee . 3. i have often heard , that it is safer to hear and take counsel , than to give it . it may also fall out , that each ones opinion may be good ; but to refuse to yield to others when as reason or cause requireth it , is a sign of pride and stiffness . chap. x. of the avoiding superfluity in words . fly the tumultuousness of the world as much as thou canst ; for the talk of worldly affairs hindreth very much , although they be recounted with sincere intention ; for we are quickly defiled , and enthralled with vanity . i could wish that i had oftentimes held my peace , when i have spoken ; and that i had not been in company . why do we so willingly speak and talk one with another , when notwithstanding we seldom return to silence without hurt of conscience ? the cause why we so willingly talk , is for that by discoursing one with another , we seek to receive comfort one of another , and desire to ease our mind overwearied with sundry thoughts ; and we very willingly talk and think of those things which we most love and desire ; or of those which we feel most contrary and troublesom unto us . 2. but alas , oftentimes in vain , and to no end ; for this outward comfort is the cause of no small loss of inward and divine consolation . therefore we must watch and pray , lest our time pass away idlely . if it be lawful and expedient for thee to speak , speak those things that may edifie . an evil custom and neglect of our own good doth give too much liberty to inconsiderate speech : yet religious discourses of spiritual things do greatly further our spiritual growth , especially where persons of one mind and spirit be gathered together in god. chap. xi . of the obtaining of peace , and zealous desire of profit in grace . we might enjoy much peace , if we would not busie our selves with the words and deeds of other men , which appertain nothing to our charge . how can he live long in peace , that thrusteth himself into the cares of others , that seeks occasions abroad , that little or seldom recollecteth himself within his own breast ? blessed are the single-hearted ; for they shall injoy much peace . 2. what is the reason , why some of the saints were so perfect and contemplative ? because they labored to mortifie themselves wholly to all earthly desires ; and therefore they could with their whole heart give themselves to god , and be free for holy retirement . we are too much led by our passions , and too solicitous for transitory things . we also seldom overcome any one vice perfectly , and are not inflamed with a fervent desire to grow better every day ; and therefore we remain cold and scarce warm in religion . 3. if we were perfectly dead unto our selves , and not entangled within our own breasts ; then should we tast divine things , and have some acquaintance with heavenly enjoyments . the greatest and indeed the whole impediment is , for that we are not disentangled from our passions and lusts , neither do we endeavor to enter into that path of perfection , which the saints have walked before us ; and when any small adversity befalleth us , we are too quickly dejected , and turn our selves to humane comforts . 4. if we would endeavor like men of courage to stand in the battel ; surely we should feel the favorable assistance of god from heaven . for he who giveth us occasion to fight , to the end we may get the victory , is ready to succor those that fight manfully , and do trust in his grace . if we esteem our progress in religious life to confist only in some exterior observances , our devotion will quickly be at an end . but let us lay the axe to the root , that being freed from passions , we may find rest to our souls . 5. if every year we would root out one vice , we should sooner become perfect men. but now oftentimes we perceive it goes contrary , and that we were better and purer at the beginning of our conversion , than after many years of our profession . our fervor and profiting should increase daily ; but now it is accounted a great matter , if one can retain but some part of his first zeal . if we would but a little force our selves at the beginning , then should we be able to perform all things afterwards with ease and delight . 6. it is a hard matter to leave that to which we are accustomed , but harder to go against our own wills . but if thou dost not overcome little and easie things , how wilt thou overcome harder things ? resist thy inclinatiou in the very beginning , and unlearn evil customes , lest perhaps by little and little they draw thee to greater difficulty . o , if thou didst but consider how much inward peace unto thy self , and joy unto others thou shouldst procure by demeaning thy self well , i suppose thou wouldst be more careful of thy spiritual profiting . chap. xii . of the profit of adversity . it is good that we have sometimes some troubles and crosses ; for they often make a man enter into himself , and consider that he is here in banishment , and ought not to place his trust in any worldly thing . it is good that we be sometimes contradicted ; and that there be an evil or a lessening conceit had of us ; and this , although we do and intend well . these things help often to the attaining of humility , and defend us from vain glory ; for then we chiefly seek god for our inward witness , when outwardly we be contemned by men , and when there is no credit given unto us . 2. and therefore a man should settle himself so fully in god , that he need not to seek many comforts of men. when a good man is afflicted , tempted , or troubled with evil thoughts ; then he understandeth better the great need he hath of god , without whom he perceiveth he can do nothing that is good . then also he sorroweth , lamenteth , and prayeth by reason of the miseries he suffereth . then he is weary of living longer , and wisheth that death would come , that he might be dissolved and be with christ. then also he well perceiveth , that perfect security and full peace cannot be had in this world . chap. xiii . of resisting temptations . so long as we live in this world we cannot be without tribulation and temptation ; for as it is written in iob , the life of man is a warfare upon earth . every one therefore ought to be careful about his temptations , and to watch in prayer , lest the devil find an advantage to deceive him ; who never sleepeth , but goeth about seeking whom he may devour . no man is so perfect and holy , but hath sometimes temptations ; and we cannot be altogether without them . 2. temptations are often profitable to men , though they be troublesome and grievous ; for in them man is humbled , purged , and instructed . all the saints have passed and profited through many tribulations and temptations ; and they that could not bear temptations , became reprobate , and fell away . there is no order so holy , nor place so secret , where there be not temptations , or adversities . 3. there is no man that is altogether free from temptations whilst he liveth on earth ; for in our selves is the root thereof , being born with inclination to evil . when one temptation or tribulation goeth away , another cometh , and we shall ever have something to suffer , because we are fallen from the state of our felicity . many seek to flie temptations , and do fall more grievously into them . by flight alone we cannot overcome , but by patience and true humility we become stronger than all our enemies . 4. he that only avoideth them outwardly , and doth not pluck them up by the roots , shall profit little ; yea temptations will the sooner return unto him , and he shall feel himself in a worse case than before . by little and little , and by patience with longanimity ( through gods help ) thou shalt more easily overcome , than with violence and thine own importunity . often take counsel in temptations , and deal not roughly with him that is tempted ; but give him comfort as thou wouldst wish to be done to thy self . 5. the beginning of all evil temptations is inconstancy of mind , and little confidence in god. for as a ship without a stern is tossed to and fro with the waves ; so the man that is negligent , and leaveth his purpose is many ways tempted . fire trieth iron , and temptation a just man. we know not oftentimes what we are able to do , but temptations do shew us what we are . we must be watchful , especially in the beginning of the temptation ; for the enemy is then more easily overcome , if he be not suffered to enter the door of our hearts , but be resisted without the gate at his first knock . wherefore one said , obsta principiis , &c. withstand the beginnings , for an after-remedy comes often too late . first there cometh to the mind a bare cogitation of evil , then a strong imagination thereof , afterward delight and an evil motion , and then consent ; and so by little and little our wicked enemy getteth entrance , whilst he is not resisted in the beginning . and how much the longer one is negligent in resisting , he becomes daily so much the weaker in himself , and the enemy stronger against him . 6. some suffer greatest temptations in the beginning of their conversion ; others in the latter end ; others again are much troubled almost through the whole time of their life . some are but easily tempted according to the wisdom and equity of the divine appointment , which weigheth the states and deserts of men , and ordaineth all things for the welfare of his chosen ones . 7. we ought not therefore to despair when we are tempted , but so much the more fervently to pray unto god , that he will vouchsafe to help us in all tribulations ; who surely , according to the words of st. paul , will give with the temptation such issue , that we may be able to bear it . let us therefore humble our selves under the hand of god in all temptations and tribulations , for he will save and exalt the humble in spirit . 8. in temptations and afflictions , man is proved how much he hath profited ; and his reward is thereby the greater , and his graces do more eminently shine forth . neither is it any such great thing if a man be devout and fervent , when he feeleth no affliction ; but if in time of adversity he bear himself patiently , there is hope then of great proficiency in grace . some are kept from great temptations , and are often overcome in small ones which do daily occur ; to the end that being humbled , they may never presume on themselves in great matters , who are baffled in so small things . chap. xiv . of avoiding rash judgment . turn thine eyes unto thy self , and beware thou judg not the deeds of other men. in judging of others a man laboreth in vain , often erreth , and easily sinneth ; but in judging and discussing of himself , he always laboreth fruitfully . we often judg of things according as we fancy them ; for private affection bereaves us easily of true judgment . if god were always the pure intention of our desire , we should not be so much troubled , through the repugnance of our carnal mind . 2. but oftentimes something lurketh within , or else occurreth from without , which draweth us after it . many secretly seek themselves in their actions , and know it not . they seem also to live in good peace of mind , when things are done according to their will and opinion ; but if things succeed otherwise than they desire , they are straightways troubled and much afflicted . the diversities of judgments and opinions , cause oftentimes dissentions between religious and devout persons , between friends and countrymen . 3. an old custom is hardly broken , and no man is willing to be led further than himself can see . if thou dost more rely upon thine own reason or industry , than upon that power which brings thee under the obedience of jesus christ , it will be long before thou become illuminated ; for god will have us perfectly subject unto him and that being enflamed with his love , we transcend the narrow limits of humane reason . chap. xv. of works done of charity . for no worldly thing , nor for the love of any man , is any evil to be done ; but yet , for the profit of one that standeth in need , a good work is sometimes to be intermitted without any scruple , or changed also for a better . for by doing this , a good work is not lost , but changed into a better . the exterior work without charity profiteth nothing ; but whatsoever is done of charity , be it never so little and contemptible in the sight of the world , it becomes wholly fruitful . for god weigheth more with how much love one worketh , than how much he doeth . he doeth much , that loveth much . 2. he doeth much , that doeth a thing well ; he doeth well that rather serveth the community , than his own proper will. oftentimes it seemeth to be charity , and it is rather carnality ; because natural inclination , self-will , hope of reward , and desire of our own interest will seldom be away . 3. he that hath true and perfect charity , seeketh himself in nothing ; but only desireth in all things that the glory of god should be exalted . he also envieth none ; because he affecteth no private good ; neither will he rejoyce in himself ? but wisheth above all things to be made happy in the enjoyment of god. he attributeth nothing that is good to any man , but wholly referreth it unto god , from whom as from the fountain all things proceed ; in whom finally all the saints do rest as in their highest fruition . o , he that had but one spark of true charity , would certainly discern that all earthly things be full of vanity . chap. xvi . of bearing with the defects of others . those things that a man cannot amend in himself or in others , he ought to suffer patiently , until god order things otherwise . think that perhaps it is better so for thy trial and patience , without which all our good deeds are not much to be esteemed . thou oughtest to pray notwithstanding when thou hast such impediments , that god would vouchsafe to help thee , and that thou mayest bear them patiently . 2. if one that is once or twice warned will not give over , contend not with him : but commit all to god , that his will may be fulfilled , and his name honored in all his servants , who well knoweth how to turn evil into good . endeavor to be patient in bearing with the defects and infirmities of others , of what sort soever they be ; for that thy self also hast many things which must be suffered by others . if thou canst not make thy self such an one as thou wouldst , how canst thou expect to have another in all things to thy liking ; we would willingly have others perfect , and yet we amend not our own faults . 3. we will have others severely corrected , and will not be corrected our selves . the large liberty of others displeaseth us ; and yet we will not have our desires denied us . we will have others kept under by strict laws ; but in no sort will our selves be restrained . and thus it appeareth , how seldom we weigh our neighbor in the same ballance with our selves . if all men were perfect , what should we have to suffer of our neighbor for god ? 4. but now god hath thus ordered it , that we may learn to bear one anothers burden ; for no man is without fault , no man but hath his burden , no man sufficient of himself , no man wise enough of himself ; but we ought to bear with one another , comfort one another , help , instruct , and admonish one another . occasions of adversity best discover how great virtue or strength each one hath ; for occasions make not a man frail , but do shew what he is . chap. xvii . of a retired life . thou must learn to break thy own will in many things , if thou wilt have peace and concord with others . it is no small matter to dwell in a religious community , and to converse therein without complaint , and to persevere therein faithfully until death . blessed is he that hath there lived well , and ended happily . if thou wilt persevere in grace as thou oughtest , and profit in virtue , esteem thy self as a banished man , and a pilgrim upon earth . thou must be contented for christs sake to be esteemed as a fool in this world , if thou desire to lead an holy life . 2. the wearing of a religious habit , and shaving of the crown , do little profit ; but change of manners , and perfect mortification of passions , make a true religious man. he that seeketh any thing else but god , and the salvation of his soul , shall find nothing but tribulation and sorrow . neither can he remain long in peace , that laboreth not to be the least , and subject to all . 3. thou camest to serve , not to rule . know that thou wast called to suffer and to labor , not to be idle , or to spend thy time in talk . here therefore men are proved as gold in the furnace . here no man can stand , unless he humble himself with his whole heart for the love of god. chap. xviii . of the examples of the holy fathers . consider the lively examples of the holy fathers , in whom true perfection and religion shined ; and thou shalt see how little it is , and almost nothing , which we do now in these days . alas , what is our life if it be compared to them ! the saints and friends of christ served the lord in hunger and thirst , in cold and nakedness , in labor and weariness , in watchings and fastings , in prayer and holy meditations , in persecutions and many reproaches . 2. o how many and grievous tribulations suffered the apostles , martyrs , confessors , virgins , and all the rest that endeavored to follow the steps of christ ! they hated their lives in this world , that they might possess their souls in everlasting life . o how strict and self-renouncing a life , led those holy fathers in the wilderness ! how long and grievous tentations suffered they ! how often were they assaulted by the enemy ! what frequent and fervent prayers offered they to god! how rigorous an abstinence did they daily use ! how great zeal and care had they of their spiritual proficiency ! how strong a combat had they for the overcoming of their lusts ! how pure and upright intentions kept they unto god! in the day they labored , and in the night they attended to continual prayer ; although when they labored also , they ceased not from mental prayer . 3. they spent all their time with profit ; every hour seemed short for the service of god ; and by reason of the great sweetness they felt in contemplation , they forgot the necessity of corporal refreshments . they renounced all riches , dignities , honors , friends , and kinsfolk ; they desired to have nothing which appertained to the world ; they scarce took things necessary for the sustenance of life ; they grieved to serve their bodies even in necessity . they were poor in earthly things , but very rich in grace and virtues . outwardly they wanted , but inwardly they were refreshed with grace and divine consolation . 4. they were strangers to the world , but near and familiar friends to god. they seemed to themselves as nothing , and despicable to this present world ; but they were precious and beloved in the eyes of god. they were grounded in true humility , lived in simple obedience , walked in love and patience : and therefore they profited daily in spirit , and obtained great grace in gods sight . they were given for an example to all religious men ; and they should more provoke us to endeavor after spiritual proficiencies , than the number of the luke-warm livers should prevail to make us remiss . 5. o how great was the fervor of all religious persons in the beginning of their holy institution ! how great was their devotion to prayer ! what ambition to excel others in virtue ! how exact discipline then flourished ! how great reverence and obedience , under the rule of their superiors , observed they in all things ! their footsteps yet remaining , do testifie that they were indeed holy and perfect men ; who fighting so valiantly trodd the world under their feet . now he is greatly accounted of , that transgresseth not , and that can with patience endure that which he hath undertaken . 6 o the coldness and negligence of our times ! that we so quickly decline from our first fervor , and are come to that pass , that very sloth and coldness of spirit maketh our own life tedious unto us . would to god the desire to profit in virtue did not wholly sleep in thee , who hast often seen the many examples of devout and religious persons . chap. xix . of the exercise of a good and religious person . the life of a good and religious person ought to be adorned with all virtues ; that he may inwardly be such as outwardly he seemeth to men. and with reason thou oughtest to be much more within , than is perceived without . for god beholdeth us , whom we ought most highly to reverence wheresoever we are , and walk in purity like angels in his sight . daily should we renew our purposes , and stir up our selves to fervor , as though this were the first day of our conversion ; and to say , help me my god in this my good purpose , and in thy holy service ; and grant that i may now this day begin perfectly ; for that which i have done hitherto is nothing . 2. according to our purpose shall be the success of our spiritual profiting ; and much diligence is necessary to him that will profit much . and if he that firmly purposeth often faileth , what shall he do that seldom purposeth any thing , or with little resolvedness : it may fall our sundry ways that we leave off our purpose ; and the light omission of spiritual exercises seldom passes without some loss to our souls . the purpose of just men depends upon gods grace , and not upon their own wisdom ; upon whom they always rely for whatsoever they take in hand . for man doth purpose , but god doth dispose ; neither is the way of man in himself . 3. if an accustomed exercise be sometimes omitted , either for some act of piety , or profit to my brother ; it may easily afterwards be recovered again . but if out of a slothful mind , or out of carelesness we lightly forsake the same , it is a great offence against god , and will be found to be prejudicial to our selves . let us do the best we can , we shall easily fail in many things ; yet must we always purpose some certain course , and especially against those vices which do most of all molest us . we must diligently search into , and set in order both the outward and the inward man , because both of them are expedient to our coming forward in godliness . 4. if thou canst not continually recollect thy self , yet do it sometimes , at the least once a day , to wit , at morning or at night . in the morning fix thy good purpose ; and at night examine thy self what thou hast done , how thou hast behaved thy self in thought , word , and deed ; for in these perhaps thou hast often offended both god and thy neighbor . gird thy loyns like a man against the vile assaults of the devil ; bridle thy riotous appetite , and thou shalt be the better able to keep under all the unruly motions of the flesh . be thou at no time idle altogether , but either reading , or writing , or praying , or meditating , or endeavoring something for the publick good . as for bodily exercises they must be used with great discretion , neither are they to be practised of all men alike . 5. the exercises that are not common are not to be exposed to publick view ; for things private are practised more safely at home . nevertheless thou must beware thou neglect not that which is common , and be more ready for what is private . but having fully and faithfully accomplished all thou art bound and enjoyned to do , if thou hast any spare time , betake thee to thy self , as thy devotion shall require . all cannot use one kind of exercise , but one is more convenient for this person , another for that ; according to the seasonableness of times also , divers exercises are fitting . some sute better with us on working days , other on holy days ; some we have need of in the time of temptation , and of others in time of peace and quietness . some we mind when we are pensive , and other some when we rejoyce in the lord. 9. when chief festivals draw near , good exercises are to be renewed , and the prayers of holy men more fervently to be implored . from feast to feast we should make some good purpose , as though we were then to depart out of this world , and to come to the everlasting feast in heaven . therefore ought we carefully to prepare our selves at holy times , and to live more devoutly , and to keep more exactly all things that we are to observe , as though we were shortly at gods hands to receive the reward of our labors . 7. but if it be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be revealed in us in due time ; and let us endeavor to prepare our selves better for our departure . blessed is that servant ( saith st. luke the evangelist ) whom when his lord cometh he shall find watching : verily i say unto you , he shall make him ruler over all his goods . chap. xx. of the love of solitude and silence . seek a convenient time to retire into thy self , and meditate often upon gods benefits . meddle not with curiosities ; but read such things which may rather yield compunction to thy heart , than busy thy head . if thou wilt withdraw thy self from speaking vainly and from gadding idlely , as also from harkening after novelties and rumors , thou shalt find leisure sufficient and convenient enough to meditate on good things . the greatest saints avoided the society of men , when they could conveniently , and did rather choose to serve god , and to live to god , in secret . 2. one said , as oft as i have been among men , i returned home less a man than i was before ; and this we find true , when we talk long together . it is easier not to speak a word at all , than not to speak more words than we should : it is easier for a man to keep home than to keep himself well when he is abroad . he therefore that intends to attain to the more inward and spiritual things of religion , must with jesus depart from the multitude and press of people . no man safely doth go abroad , but he which gladly can abide at home ; no man speaks securely , but he that holds his peace willingly . no man ruleth safely , but he that is ruled willingly ; no man securely doth command , but he that hath learned readily to obey , 3. no man rejoyceth securely , unless he hath within him the testimony of a good conscience ; and yet the security of the saints was always full of the fear of god. neither were they less careful and humble in themselves , for that they shined outwardly with grace and great virtues . but the security of the wicked riseth out of pride and presumption , and in the end it deceiveth them . although thou seem to be a good religious man , or a devout hermite , yet promise not thy self security in this life . 4. oftentimes those have fallen into greatest danger by overmuch self-confidence , who have been in greatest esteem and account amongst men. wherefore it is more profitable to many not to be altogether free from temptations , but to be often assaulted , lest they should be too secure , and so perhaps be puffed up with pride ; or too freely give themselves to worldly comforts . o how good a conscience should he keep , that would never seek after transitory joy , nor entangle himself with the things of this world ! o how great peace and quietness should he possess , that would cut off all vain sollicitude , and think only upon divine things , and such as are profitable for his soul , and would place all his confidence in god! 5. no man is worthy of heavenly comfort , unless he have diligently exercised himself in holy compunction . if thou desirest true contrition of heart , enter into thy closet , and shut out the tumults of the world , as it is written , in your chambers be ye grieved . in thy closet thou shalt find what abroad thou shalt often lose ; the more thou visitest thy closet , the more thou wilt like it ; the less thou comest thereunto , the more thou wilt loth it . if in the beginning of thy amendment thou art content to remain in it , and keep it well , it will afterwards be to thee a dear friend , and a most pleasant comfort . 6. in silence and in stillness a religious soul advantageth her self and learneth the mysteries of holy scripture . there she findeth rivers of tears , wherein she may every night wash and cleanse her self ; that she may be so much the more familiar with her creator , by how much the further off she liveth from all worldly disquiet . who so therefore withdraweth himself from his acquaintance and friends , god with his holy angels will draw near unto him . it is better for a man to live privately and to have regard to himself , than to neglect his soul , though he could work wonders in the world . it is very commendable in a religious person ; seldom to go abroad , and to be unwilling to see others . 7. why art thou desirous to see that which is unlawful for thee to enjoy ? for the world passeth away and the lusts thereof . our sensual desires draw us to rove abroad ; but when the time is past , what carriest thou home with thee but a burdened conscience and distracted heart ? a merry going out bringeth commonly a mournful return home ; and a joyful evening makes many times a sad morning . so all carnal joy enters gently , but in the end it bites and stings to death . what canst thou see elsewhere , which thou canst not see here ? behold the heaven and the earth and all the elements ; for of these are all things created . 8. what canst thou see any where that can long continue under the sun ? thou thinkest perchance to satiate thy self , but thou canst never attain it . shouldst thou see all things present before thine eyes , what were it but a vain and unprofitable sight ? lift up thine eyes to god in the highest , and pray him to pardon all thy sins and negligencies . leave vain things to the vain , but be thou intent upon those things which god commandeth thee . shut thy door upon thee , and call unto thee jesus thy beloved . stay with him in thy closet ; for thou shalt not find so great peace any where else . hadst thou not gone abroad and hearkened to idle rumors , thou mightest the better have enjoyed quietness . but sith thou delightest sometimes to hear novelties , it is fit thou suffer for it some unquietness of mind . chap. xxi . of compunction of heart . if thou wilt make any progress in godliness , keep thy self in the fear of god , and affect not too much liberty . keep in aw all thy senses under the severe rod of discipline , and give not thy self over to foolish mirth . give thy self to compunction of heart , and thou shalt gain much devotion thereby ; compunction bringeth much good , which dissoluteness is wont quickly to destroy . it is a wonder that any man can ever perfectly rejoyce in this life , if he duly consider his banishment , and throughly weigh the many perils wherewith his soul is invironed . 2. the levity of our minds and the little care we have of our faults , maketh us insensible of the sorrows of our souls ; but oftentimes we vainly laugh , when we have just cause to weep . there is no true liberty nor right gladness , but in the fear of god accompanied with a good conscience . happy is he that can avoid all distracting impediments , and bring himself to the union of holy compunction . happy is he that can abandon all that may defile or burthen his conscience . resist manfully ; one custome overcometh another . if thou canst let others alone in their matters , they likewise shall not hinder thee in thine . 3. busie not thy self in matters which appertain to others ; neither do thou trouble thy self with the affairs of thy betters . still have an eye to thy self first , and be sure more especially to instruct thy self before all thy loving friends . if thou hast not the favor of men , be not grieved at it ; but take this to heart , that thou dost not carry thy self so warily and circumspectly as it becometh the servant of god , and a devout religious man. it is better oftentimes and safer that a man hath not many consolations in this life , especially such as are agreeable to the flesh . but that we have not at all or do very seldom tast divine consolations , the fault is ours , because we seek not after compunction of heart , nor do altogether forsake the vain and outward comforts of this world . 4. know that thou art unworthy of divine consolation , and that thou hast rather deserved much tribulation . when a man hath perfect contrition , then is the whole world grievous and bitter unto him . a good man findeth always sufficient cause of mourning and weeping ; for whether he consider his own or his neighbors estate , he knoweth that none liveth here without tribulation . and by how much a man looks narrowly into himself , by so much the more he sorroweth . our sins and wickednesses wherein we are so enwrapt , that we can seldom apply our selves to heavenly contemplations , do minister unto us matter of most just sorrow and inward compunction . 5. didst thou oftner think of thy death , than of thy living long , there is no question but thou wouldst be more careful to amend . i believe thou wouldst willingly undergo any labor or sorrow in this world , and not be afraid of the greatest austerity , if thou didst consider within thy self the infernal pains in the other world . but because these things enter not to the heart , and we still love those things only that delight us , therefore it is we remain very dull and cold in religion . 6. it is often our want of spirit which maketh our miserable body so easily complain . pray therefore unto the lord with all humility , that he will vouchsafe to give thee the spirit of compunction . and say with the prophet , psal. 80 , feed me , o lord , with the bread of tears , and give me plenteousness of tears to drink . chap. xxii . of the consideration of humane misery . miserable thou art wheresoever thou be , or whithersoever thou turnest , unless thou turn thy self unto god. why art thou troubled when things succeed not as thou wouldest or desirest ? for who is he that hath all things according to his mind ? neither i nor thou , nor any man upon earth ; there is none in this world , be he king or pope , without some tribulation or other . who is then in the best case or condition ? even he who can suffer something for god. 2. many weak and infirm ones can say , behold what an happy life hath such an one , how wealthy , how great he is , in how great power and dignity ! but lift up thine eyes to the riches of heaven , and thou shalt see that all the goods of this life are nothing so to be accounted of . they are very uncertain , rather burdensome than otherwise , because they are never enjoyed without carefulness and fear . mans happiness consisteth not in having abundance of wealth , but a mean estate should content him ; it is truly misery enough even to live upon the earth . the more a man would be spiritual , the more bitter to him is this present life ; because he seeth more clearly and perceiveth more sensibly the defects of humane corruption . for to eat and to drink , to sleep and to watch , to labor and to rest , and to be subject to other necessities of nature is doubtless a great misery and affliction to a religious man , that would gladly be free and delivered from all sin . 3. for the inward man is much oppressed with these outward and corporal necessities whilest we live in this world . therefore the holy prophet prayeth with great devotion to be delivered from them , saying , bring me , o lord , out of my necessities . but wo be to them that know not their own misery ; and a greater wo to them that love this miserable and corruptible life . and some there be so much dote upon it , that although with great labor and pains they can scarce get mere necessaries , yet could they live here always , they would care nothing at all for the kingdom of heaven . 4. o how foolish are these and faithless in their hearts , who lye so deeply sunk in the earth , that they can mind or relish nothing but carnal things ! but miserable wretches as they are , they shall in the end feel to their cost how vile and how nothing that was which they loved : whereas the saints of god , and all the devout friends of christ respected not those things which pleased the flesh , and which flourished in this life , but longed for the everlasting riches with their whole hope and desire . their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . o brother , lose not thy hope of coming forward in godliness ; there is yet time , the hour is not yet past 5. why wilt thou defer thy good purpose from day to day ? arise and begin in this very instant , and say , now is the time to be doing , now is the time to be striving , now is the best time to amend my self . when thou art ill at ease and much troubled , then is the time of deserving best ; thou must pass through fire and water before thou comest to the place of refreshing . unless thou dost earnestly force thy self , thou shalt never get the victory over sin ; so long as we carry about us this frail body of ours , we can never be without sin , or live without trouble and sorrow . we would gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have together with that lost also the true felicity . therefore it becomes us to have patience , and to wait for the mercy of god , till this our iniquity be put away , and this mortality of ours be swallowed up of life . 6. o how great is humane frailty , which is always prone to evil ! to day thou confessest thy sins , and to morrow thou committest the very same thou hast confessed . now thou art purposed to look well unto thy ways , and within a while thou so behavest thy self , as though thou hadst never any such purpose at all . good cause have we therefore to humble our selves , and never to have any great conceit of our selves ; because we are so frail and so inconstant . besides , that may quickly be lost by our own negligence , which by the grace of god and our own great pains we have scarce at length obtained . 7. what will become of us in the end , who begin to wax cold so timely ? wo be unto us , if we will so give our selves unto ease , as if all were in peace and safety , when as yet there appeareth no sign of true holiness in our conversations ! we have need like young beginners to be newly instructed again to good life , if happily there be any hope of our future amendment and proficiency in spiritual things . chap. xxiii . of the meditation of death . there will very quickly be an end of thee here , therefore see what will become of thee hereafter . to day a man , to morrow none ; and out of sight , out of mind . o the stupidity and hardness of mans heart , who thinketh only upon the present , and hath no more care of what is to come ! thou shouldest so order thy self in all thy thoughts and actions , as if to day , yea this very moment , thou wert ready to depart . hadst thou a clear conscience , thou wouldst not greatly fear death . it were better to avoid sin , than to fly death . if thou art not prepared to day , how wilt thou be prepared to morrow ? to morrow is uncertain , and how knowest thou that thou shalt live till to morrow ? 2. what availeth it to live long , when we are so little the better by long living ? alas ! length of days doth oftner make our sins the greater , than our lives the better . o that we had spent but one day well in this world ! many there are who count how long it is since their conversion ; and yet ful slender oftentimes is the fruit of amendment of life . if to die be accounted dreadful , to live long may perhaps prove more dangerous . happy is he that always hath the hour of his death before his eyes , and daily prepareth himself for to die . if at any time thou hast seen another man die , make account thou must also pass the same way . 3. when it is morning , think thou mayest die before night , and when evening comes , dare not to promise thy self the next morning . be thou therefore always in a readiness , and so lead thy life that death may never take thee unprepared . many die suddenly and when they look not for it ; for the son of man will come when we think not of his coming . when that last hour shall come , thou wilt begin to have a far different opinion of thy whole life that is past , and be exceeding sorry thou hast been so careless and remiss 4. o how wise and happy is he that now laboreth to be such an one in his life , as he wisheth to be found at the hour of his death ! a perfect contempt of the world , a fervent desire to go forward in vertue , the love of discipline , the painfulness of repentance , the readiness of obedience , the denying of our selves , and the bearing any affliction for the love of christ patiently , will give us great confidence we shall die happily . whilst thou art in health thou mayest do much good , but when thou art sick , i see not what thou art able to do . few by sickness grow better and more reformed ; as also they who wander much abroad , seldom thereby become holy . 5. trust. not to friends and kindred , neither do thou put off the care of thy souls welfare till hereafter ; for men will sooner forget thee , than thou art aware of . it is better to look to it betime , and do some good beforehand , than to trust to other mens courtesies . if thou beest not careful for thy self now , who will be careful for thee hereafter ? the time that is now present is very precious , now are the days of salvation , now is the acceptable time . but alas ! that thou shouldst spend thy time so idlely here , where thou mightest purchase to live eternally hereafter . the time will come when thou shalt desire one day or hour to amend in , and i cannot say that it will be granted thee . 6. o beloved , from how great danger mightest thou deliver thy self ! from how great fear free thy self , if thou wouldst be always mindful of death ! labor now to live so , that at the hour of death thou mayest rather rejoyce than fear ; learn now to die to the world , that thou mayest then begin to live with christ. learn now to contemn all earthly things , that thou mayest freely go to christ. chastise thy body now by repentance , that thou mayest then have assured confidence . 7. ah fool , why dost thou think to live long , when thou canst not promise to thy self one day ? how many have been deceived and suddenly snatcht away ? how often dost thou hear these reports , such a man is slain , another man is drowned , a third breaks his neck with a fall from some high place , this man died eating , and that man playing ? one perished by fire , another by the sword , another of the plague , another was slain by thieves . thus death is the end of all , and mans life suddenly passeth away like a shaddow . 8. who shall remember thee when thou art dead ? do , do now my beloved , whatsoever thou art able to do ; for thou knowest not when thou shalt die , nor yet what shall befal thee after thy death . now whilst thou hast time heap unto thy self everlasting riches , think on nothing but the salvation of thy soul , care for nothing but the things of god. make now friends to thy self by honoring the saints of god , and imitating their actions , that when thou failest in this short life , they may receive thee into everlasting habitations . 9. keep thy self as a stranger and pilgrim upon the earth , and as one to whom the affairs of this world do nothing appertain . keep thy heart free , and lifted up to god , because thou hast here no abiding city . send thither thy daily prayers and sighs together with thy tears , that after death thy spirit may with much happiness pass to the lord. amen . chap. xxiv . of iudgment , and the punishment of sins . in all things have a special aim to thy end , and how thou wilt be able to stand before that severe judg to whom nothing is hid , who is not pacified with gifts , nor admitteth any excuses , but will judg according to right and equity . o wretched and foolish sinner , who sometimes fearest the countenance of an angry man ; what answer wilt thou make to god who knoweth all thy wickedness ! why dost thou not provide for thy self against that great day of judgment , when no man can excuse or answer for another , but every one shall have enough to answer for himself ? now are thy pains profitable , thy tears acceptable , thy groans audible , thy grief pacifieth god , and purgeth thy soul. 2. the patient man hath a great and wholesome purgatory , who though he receive injuries , yet grieveth more for the malice of another , than for his own wrong ; who prayeth willingly for his adversaries , and from his heart forgiveth their offences ; he delayeth not to ask forgiveness of whomsoever he hath offended ; he is sooner moved to compassion than to anger ; he often offereth an holy violence to himself , and laboreth to bring the body wholly into subjection to the spirit . it is better to purge out our sins , and cut off our vices here , than to keep them to be punished hereafter . verily we do but deceive our selves through an inordinate love of the flesh . 3. what is it that that infernal fire feeds upon , but thy sins ? the more thou sparest thy self now and followest the flesh , so much the more hereafter shall be thy punishment , and thou storest up greater fewel for that flame . in what thing a man hath sinned , in the same shall he be the more grievously punished . there shall the slothful be pricked forward with burning goads , and the gluttons be tormented with great hunger and thirst . there shall the luxurious and lovers of pleasures be bathed in burning pitch and stinking brimstone , and the envious like mad dogs shall howl for very grief . 4. there is no sin but shall have its proper torment . there the proud shall be filled with all confusion ; the covetous shall be pinched with miserable penury ; one hour of pain there shall be more bitter than a thousand years of the sharpest pennance here ! there is no quiet , no comfort for the damned there ; yet here we have some intermission of our labors , and enjoy the comfort of our friends . be now sollicitous and sorrowful because of thy sins , that at the day of judgment thou mayest be secure with the company of blessed souls . for then shall the righteous with great boldness stand against such as have vexed and oppressed them ; then shall he stand to judg men , who doth now humbly submit himself to the censures of men. then shall the poor and humble have great confidence , but the proud man shall be compassed with fear on every side . 5. then will it appear that he was wise in this world , who had learned for christ to be a fool and despised . then shall every affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up . then shall the devout rejoyce , and the profane shall mourn . then shall he more rejoyce that hath beat down his own flesh , than he that hath abounded in all pleasure and delight . then shall the poor attire shine gloriously , and the precious robes seem vile and contemptible . then shall be more commended the poor cottage , than the gilded palace . then will constant patience more avail us , than all earthly power . then simple obedience shall be preferred before all worldly wisdom . 6. then shall a good and clear conscience more rejoyce a man than the profound learning of philosophy . then shall the contempt of riches weigh more than all the worldings treasure . then wilt thou be more comforted that thou hast prayed devoutly , than that thou hast fared daintily . then wilt thou be more glad thou hast kept silence , than that thou hast talked much . then will good works avail more than many goodly words . then a strict life and severe repentance will be more pleasing than all earthly delights . accustome thy self now to suffer a little , that thou mayest then be delivered from more grievous pains . prove first here what thou canst endure hereafter . if now thou canst endure so little , how wilt thou then be able to endure perpetual torments ? if now a little suffering make thee so impatient , what will hell fire do hereafter ? assure thy self thou canst not have two paradises , it is impossible to enjoy delights in this world , and after that to reign with christ. 7. suppose thou hast hitherto lived always in honors and delights , what would all this avail thee if thou wert to die at this instant ? all therefore is vanity , but to love god and serve him only . for he that loveth god with all his heart , is neither afraid of death nor punishment , nor of judgement , nor of hell ; for perfect love gives secure access to god. but he that takes delight in sin , what marvel is it if he be afraid , both of death and judgment ? yet it is good , although love be not yet of force to withhold thee from sin , that at least the fear of hell should restrain thee . but he that layeth aside the fear of god , can never continue long in good estate , but falleth quickly into the snares of the devil . chap. xxv . of the zealous amendment of our whole life . be watchful and diligent in the service of god ; and often bethink thy self wherefore thou camest hither , and why thou hast left the world . was it not that thou mightest live to god , and become a spiritual man ? be fervent then to come forward , for shortly thou shalt receive a reward of thy labors ; there shall not be then any fear of sorrow in thy coasts . labor but now a little , and thou shalt find great rest , yea perpetual joy to thy soul. if thou continuest faithful and fervent in doing good , no doubt but god will be faithful and liberal in rewarding thee . thou oughtest to have a good hope for getting the victory ; but thou must not be secure lest thou wax either negligent or proud . 2. when one that was in great anxiety of mind , often wavering between fear and hope , did once , being oppressed with grief , humbly prostrate himself in a church in prayer , and said within himself , o , if i knew that i should yet persevere ! he presently heard within him an answer from god , which said , what if thou didst know it , what wouldest thou do ? do now what thou wouldest do then , and thou shalt be secure . and being herewith comforted and strengthened , he committed himself wholly to the will of god , and that noysome anxiety ceased ; neither had he any mind to search curiously any further , to know what should befal him ; but rather labored to understand what was the perfect and acceptable will of god for the beginning and accomplishing of every good work . 3. hope in the lord , and do good , saith the prophet , and inhabit the land , and thou shalt be fed in the riches thereof . one thing there is that draweth many back from a spiritual progress , and the diligent amendment of their lives ; viz. the horror of the difficulty , or the labor of the combat . but they above others improve most in virtue , that endeavor most to overcome those things which are grievous and contrary unto them . for there a man improveth more and obtaineth greater grace , where he more overcometh himself and mortifieth himself in spirit . 4. but all men have not alike , to overcome and mortifie ; yet he that is zealous and diligent , though he have more passions , shall profit more in virtue , than another that is of a more temperate disposition , if he be less fervent in the pursuit of virtue . two things especially much further our amendment , to wit , to withdraw our selves violently from that to which nature is viciously inclined , and to labor earnestly for that virtue which we most want . be careful also to avoid with great diligence those things in thy self , which do commonly displease thee in others . 5. gather some profit to thy soul wheresoever thou be ; so as if thou seest or hearest of any good examples , stir up thy self to the imitation thereof . but if thou seest any thing worthy of reproof , beware thou do not the same . and if at any time thou hast done it , labor quickly to amend it . as thine eye observeth others , so art thou also noted again by others . o how sweet and pleasant a thing it is , to see the servants of christ fervent and devout , endued with virtuous and decent manners ! and on the contrary , how pitiful and grievous a thing it is , to see them that live in a dissolute and disordered sort , not applying themselves to that for which they are called ! o how hurtful a thing it is , to neglect the good purposes of their vocation , and to busie themselves in that which is not committed to their care ! 6. be mindful of the profession thou hast made , and have always before the eyes of thy soul the remembrance of thy saviour crucified . thou hast good cause to be ashamed looking upon the life of jesus christ , seeing thou hast as yet no more endeavored to conform thy self unto him , though thou hast walked a long time in the way of god. a religious person that exerciseth himself seriously , and devoutly in the most holy life and passion of our lord , shall there abundantly find whatsoever is necessary and profitable for him ; neither shall he need to seek any better thing , out of jesus . o , if jesus crucified would come into our hearts , how quickly and fully should we be instructed in all truth ? 7. a fervent religious person taketh and beareth all well that is commanded him ; but he that is negligent and cold , hath tribulation upon tribulation , and on all sides is afflicted ; for he is void of inward consolation , and is forbidden to seek eternal comforts . a religious person that liveth not according to discipline , lies open to great mischief to the ruine of his soul. he that seeketh liberty and ease , shall ever live in disquiet ; for one thing or other will displease him . 8. o that we had nothing elso to do , but always with our mouth , and whole heart to praise our lord god! o that thou mightest never have need to eat , nor drink , nor sleep ; but mightest always praise god , and only employ thy self in spiritual exercises ; thou shouldest then be much more happy than now thou art , when for so many necessities thou art constrained to serve thy body . would god these necessities were not at all , but only the spiritual refections of the soul , which , alas , we taste of too seldom . 9. when a man cometh to that estate , rhat he seeketh not his comfort from any creature , then doth he begin perfectly to relish god. then shall he be contented with whatsoever doth befal him in this world . then shall he neither rejoyce in great matters , nor be sorrowful for small ; but entirely and confidently commit himself to god , who shall be unto him all in all ; to whom , nothing doth perish , nor die , but all things do live unto him , and serve him at a beck without delay . 10. remember always thy end , and how that time lost never returns . without care and diligence thou shalt never get virtue . if thou beginnest to wax cold , it will be evil with thee ; but if thou give thy self to fervor of spirit , thou shalt find much peace , and feel less labor , through the assistance of gods grace , and love of virtue . the fervent and diligent man is prepared for all things . it is harder to resist vices and passions , than to toil in bodily labors . he that avoideth not small faults , by little and little falleth into greater . thou wilt always rejoyce in the evening , if thou spend the day profitably . be watchful over thy self , stir up thy self , warn thy self , and whatsoever becomes of others neglect not thy self . the more holy violence thou usest against thy self , the more shall be thy spiritual profiting . amen . the second book . chap. i. of the inward life . the kingdom of god is within you , saith the lord. turn thee with thy whole heart unto the lord , and forsake this wretched world , and thy soul shall find rest . learn to despise exteriour things , and to give thy self to the interior , and thou shalt perceive the kingdom of god to come into thee . for the kingdom of god is peace , and joy in the holy ghost , which is not given to the wicked . christ will come into thee , and shew thee his consolations , if thou prepare for him a worthy mansion within thee . all his glory and beauty is within , and there he pleaseth himself . the inward man he often visits ; and hath with him sweet discourses , pleasant solace , much peace , wonderful familiarity . 2. o faithful soul , make ready thy heart for this bridegroom , that he may vouchsafe to come unto thee , and dwell within thee . for he saith , if any love me , he will keep my words , and we will come unto him , and will make our abode with him . give therefore admittance unto christ , and deny entrance to all others . when thou hast christ , thou art rich , and he will suffice thee . he will be thy faithful and provident helper in all things , so as thou shalt not need to trust in men . for men are soon changed , and quickly fail , but christ remaineth for ever , and standeth firmly unto the end . 3. there is little trust to be put in frail and mortal man , though he be profitable and dear unto thee : neither oughtest thou much to be grieved , if sometimes he cross and contradict thee . they that to day take thy part , to morrow may be against thee , and so on the contrary , they often turn like unto the wind . put all thy trust in god , let him be thy fear , and thy love : he will answer for thee , and do in all things what is best . thou hast not here an abiding city ; and wheresoever thou be , thou art a stranger and pilgrim : neither shalt thou ever have rest , unless thou be most inwardly united unto christ. 4. why dost thou here gaze about , since this is not the place of thy rest ? in heaven ought to be thy dwelling , and all earthly things are to be lookt upon as it were by the way . all things pass away , and thou together with them . beware thou cleave not unto them , lest thou be entangled , and so dost perish . let thy thought be on the highest , and thy prayer directed unto christ without ceasing . if thou canst not contemplate high and heavenly things , rest thy self in the passion of christ , and dwell willingly in his holy wounds . for if thou fly devoutly unto the wounds and precious marks of the lord jesus , thou shalt feel great comfort in tribulation : neither wilt thou much care for being despised of men , and wilt easily bear words of detraction . 5. christ was also in the world despised of men , and in greatest necessity ; forsaken by his acquaintance and friends in the midst of slanders . christ would suffer and be despised ; and darest thou complain of any ? christ had adversaries and backbiters ; and wilt thou have all men thy friends and benefactors ? for what shall thy patience be crowned , if no adversity happen unto thee ? if thou wilt suffer no adversity , how wilt thou be the friend of christ ? suffer with christ and for christ , if thou desire to reign with christ. 6. if thou hadst but once perfectly entred into the secrets of jesus , and tasted a little of his ardent affection ; then wouldst thou not weigh thine own commodity or discommodity , but wouldst rather rejoyce at slanders , when they should chance to be cast upon thee : for the love of jesus maketh a man to despise himself . a lover of jesus and of the truth , and a true inward christian , and one free from inordinate affections , can freely turn himself unto god , and lift himself above himself in spirit , and with the greatest enjoyment of his soul rest in god. 7. he that judgeth of all things as they are , and not as they are said and esteemed to be , is truly wise , and taught rather by god than men . he that can live inwardly , and make small reckoning of outward things , neither requireth places , nor attendeth times , for performing of religious exercises . a spiritual man quickly recollecteth himself because he never poureth out himself wholly to outward things . he is not hindred by outward labor or business , which may be necessary for the time : but as things fall out , so he frameth himself unto them . he that hath well ordered and disposed all things within , careth not for the strange and perverse carriages of men . so much is a man hindred and distracted , by how much he draweth external matters unto himself . 8. if all went well with thee , and if thou wert all purged , all things would fall out to thy good and advantage . but many things displease and often trouble thee , because thou art not yet perfectly dead unto thy self , nor separated from all earthly things . nothing so defileth and intangleth the heart of man , as the impure love to creatures . if thou refuse outward comfort , thou wilt be able to contemplate the things of heaven , and often receive internal joy . chap. ii. of humble submission . respect not much who is with thee , or who is against thee : but endeavor and take care that god may be with thee in every thing thou doest . have a good conscience , and god will defend thee . for whom god will help , no malice of man can hurt . if thou canst hold thy peace and suffer , without doubt thou shalt see that our lord will help thee . he knoweth the time and manner how to deliver thee , and therefore thou oughtest to resign thy self unto him . it belongs to god to help , and to deliver from all shame . oftentimes it is very profitable for the keeping us more humble , that others know and reprehend our faults . 2. when a man humbleth himself for his faults , then he easily pacifieth others , and quickly satisfieth those that are offended with him . god protecteth and delivereth the humble ; he loveth and comforteth the humble , unto the humble man he enclineth himself ; unto the humble he giveth great grace ; and after his humiliation he raiseth him unto glory . unto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himself . the humble person though he suffer shame , is yet in peace ; for that he resteth in god , and not in the world. do not think that thou hast profited any thing , unless thou esteem thy self inferior to all . chap. iii. of a good and peaceable man. first , keep thy self in peace , and then mayst thou pacifie others . a peaceable man doth more good than he that is well learned . a passionate man turneth even good into evil , and easily believeth the worst . a good peaceable man turneth all things into good . he that is well in peace , is not suspicious of any . but he that is discontented and troubled , is tossed with divers suspicions : he is neither quiet himself , nor suffereth others to be quiet . he often speaketh that which he ought not to speak ; and omitteth that which were more expedient for him to do . he considereth what others are bound to do , and neglecteth that which he is bound to himself . first therefore have a careful zeal over thy self , and then thou mayst justly shew thy self zealous also of thy neighbors good . 2. thou knowest well how to excuse and colour thine own deeds , and thou wilt not receive the excuses of others . it were more meet that thou didst accuse thy self , and excusest thy brother . if thou wilt be born withal , bear also with another . behold how far off thou art yet from true charity and humility , which knoweth not how to be angry with any , or to be moved with indignation , but only against himself . it is no great matter to converse with the good , and those that are of a gentle disposition ; for that is naturally pleasing to all , and every one willingly enjoyeth peace , and loveth those best that agree with him . but to be able to live peaceably with unquiet , and perverse men , or with the disorderly , or such as contradict us , is a great grace , and a very commendable and manly deed . 3. some there are that keep themselves in peace , and are in peace also with others . and there are some that neither are in peace themselves , nor suffer others to be in peace . some there are who are troublesome to others , but always more troublesome to themselves . and others there are that keep themselves in peace , and labor to bring others unto peace . our whole peace in this miserable life consisteth rather in humble suffering , than in not feeling adversities . he that can best tell how to suffer , will best keep himself in peace . he is a conqueror of himself , a lord of the world a friend of christ , and heir of heaven . chap. iv. of a pure mind , and upright intention . with two wings , man is lifted up from earthly vanities , that is , with simplicity and purity . simplicity ought to be in our intention : purity in our affection . simplicity doth intend god ; purity doth apprehend and take him . no good action will hinder thee , if thou be inwardly free from all inordinate affection . if thou intend and seek nothing else but the will of god and the good of thy neighbor , thou shalt enjoy internal liberty . if thy heart were sincere and upright , then every creature would be unto thee a looking glass of life , and a book of holy doctrine . there is no creature so little and abject that representeth not the goodness of god. 2. if thou wert inwardly good and pure , then thou wouldest be well able to see and understand all things without any impediment . a pure heart penetrateth heaven and hell. such as every one is inwardly , so he judgeth outwardly . if there be joy in the world , surely a man of a pure heart possesseth it . and if there be any where tribulation and affliction , an evil conscience best feels it . as iron put into the fire loseth its rust , and becometh all bright like fire , so he that wholly turneth himself unto god , is purged from all fulness and slothfulness , and is changed into a new man. 3. when one beginneth to wax cold , then he is afraid of a small labor , and willingly receiveth external comfort . but when he once beginneth to overcome himself perfectly , and to walk manfully in the way of god ; then he esteemeth those things to be light , which before seemed grievous unto him . chap. v of the consideration of ones self . we cannot trust much to our selves , for that grace oftentimes and understanding is wanting . there is but little light in us , and that which we have we quickly lose by our negligence , and oftentimes we do not perceive our own inward blindness . we often do evil , and excuse it worse . we are sometimes moved with passion , and we think it to be zeal . we reprehend small things in others , and pass over greater matters in our selves . we quickly feel and weigh what we suffer at the hands of others ; but we mind not what others suffer from us . he that doth well and rightly considers his own works , will find little cause to judg hardly of another . 2. the inward christian preferreth the care of himself before all other cares . and he that diligently attendeth unto himself , doth seldom speak much of others . thou wilt never be so inwardly religious , unless thou pass over other mens matters with silence , and look especially to thy self . if thou attend wholly unto god and thy self , thou wilt be little moved with whatsoever thou seest abroad . where art thou , when thou art not with thy self ? and when thou hast run over all , what hast thou then profited , if thou hast neglected thy self ? if thou desirest peace of mind and true union , thou must put all things behind thee , and look only upon thy self . 3. thou shalt therefore profit much , if thou keep thy self free from all temporal cares . thou shalt greatly decrease , if thou esteem any thing of this world . let nothing be greater unto thee , nothing acceptable , but only god himself , or that which is of god. esteem all comfort vain which thou receivest from any creature . a soul that loveth god , despiseth all things that be inferior unto god. god alone is everlasting , and of infinite greatness , filling all creatures ; the souls solace , and the true joy of the heart . chap. vi. of the joy of a good conscience . the glory of a good man , is the testimony of a good conscience . have a good conscience , and thou shalt ever have joy . a good conscience is able to bear very much , and is very chearful in adversities . an evil conscience is always fearful and unquiet . thou shalt rest sweetly , if thy heart do not reprehend thee . do thou never rejoyce , but when thou hast done well . sinners have never true mirth , nor feel inward peace ; because there is no peace to the wicked , saith the lord. and if they should say , we are in peace , no evil shall fall upon us , and who shall dare to hurt us ? believe them not ; for upon a sudden will arise the wrath of god , and their deeds shall be brought to nought , and their thoughts shall perish . 2. to glory in tribulation is no hard thing for him that loveth ; for to glory so , is to glory in the cross of our lord. that glory is short , which is given and received from men. sorrow always accompanieth the glory of the world . the glory of the good is in their consciences , and not in the tongues of men. the gladness of the just is of god , and in god ; and their joy is of the truth . he that desireth true and everlasting glory , careth not for that which passeth away with time . and he that seeketh temporal glory , or contemneth it not from his heart ; sheweth himself but little to esteem of the glory of heaven . he enjoyeth great tranquility and peace of mind , that careth neither for the praises , nor dispraises of men. 3. he will easily be content and pacified , whose conscience is pure . he is not the more holy , though thou commend him ; nor the more abject , though thou dispraise him . what thou art , that thou art ; neither canst thou be said to be greater , than what thou art in the sight of god. if thou consider what thou art within thee , thou wilt not care what men say of thee . man seeth in the face , but god looketh into the heart . man considereth the deeds , but god weigheth the intention . to do always well , and to esteem little of himself , is a sign of an humble soul. to refuse to be comforted by any creature , is a sign of great purity , and inward confidence . 4 , he that seeketh to witness for himself from without , doth shew that he hath wholly committed himself unto god. for not he that commendeth himself , the same is approved ( saith blessed paul ) but whom god commendeth . to walk inwardly with god , and not to be possessed with any outward affection , is the state of a spiritual man. chap. vii . of the love of iesus above all things . blessed is he that understandeth what it is to love jesus , and to despise himself for jesus . thou oughtest to leave thy beloved , for thy beloved ; for that jesus will be beloved alone above all things . the love of things created is deceitful and unconstant ; the love of jesus is faithful and constant . he that cleaveth unto creatures , shall fall with that which is subject to fall ; he that embraceth jesus , shall stand firmly for ever . love him , and keep him for thy friend , who when all go away , will not forsake thee , nor suffer thee to perish in the end . thou must once be left of all , whether thou wilt or no. 2. keep close to jesus both in life and death , and commit thy self unto his trust , who , when all fail , can alone help thee . thy beloved is of that nature , that he will not admit of a corrival ; but will have thy heart alone , and sit like a king in his own throne . if thou couldest purge thy self perfectly of all creatures , jesus would willingly dwell with thee . whatsoever thou reposest in men , out of jesus , is all no better than lost . trust not nor rely upon a reed full of wind ; for that all flesh is grass , and all the glory thereof shall wither away as the flower of the field . 3. thou shalt quickly be deceived , if thou look only to the outward shew of men. and if in them thou seekest thy comfort and profit , thou shalt often feel loss . if thou seekest jesus in all things , thou shalt surely find jesus . but if thou seekest thy self , thou shalt also find thy self , but to thine own harm . for man doth more hurt himself if he seek not jesus , than the whole world and all his adversaries could annoy him . chap. viii . of familiar conversation with iesus . when jesus is present , all is well , and nothing seemeth difficult ; but when jesus is absent , every thing is hard . when jesus speaketh not inwardly unto us , our comfort is nothing worth ; but if jesus speak but one word , we feel much consolation . did not mary presently rise from the place where she wept , when martha said unto her , the master is come , and calleth for thee ? happy is the hour when jesus calleth from tears to spiritual joy. how dry and hard art thou without jesus ! how foolish and vain , if thou desire any thing out of jesus ! is not this a greater loss , than if thou shouldest lose the whole world ? 2. what can the world profit thee without jesus ? to be without jesus is a grievous hell ; and to be with jesus is a sweet paradise . if jesus be with thee , no enemy can hurt thee . he that findeth jesus , findeth a good treasure , yea a good above all goods : and he that loseth jesus , loseth too much , and more than the whole world . he is most poor that liveth without jesus ; and he is most rich that is well with jesus . 3. it is a piece of great skill to know how to converse with jesus , and great wisdom to know how to keep jesus . be humble and peaceable , and jesus will be with thee . be devout and quiet , and jesus will stay with thee . thou mayest soon drive away jesus and lose his grace , if thou turn aside to outward things . and if thou shouldest drive him from thee , and lose him , unto whom wilt thou flie , and what friends wilt thou then seek ? without a friend thou canst not well live ; and if jesus be not above all a friend unto thee , thou shalt be too sorrowful and desolate . thou doest therefore foolishly , if thou doest trust or rejoyce in any other . it is better for thee to have all the world against thee , than jesus offended with thee . amongst all things therefore that be dear unto thee , let jesus alone be thy chiefest beloved . 4. love all for jesus , but jesus for himself . jesus christ alone is singularly to be beloved ; who alone is found to be good and faithful above all friends . for him , and in him , let as well friends as foes be dear unto thee , and all these are to be prayed for , that all may know and love him . never desire to be singularly commended or beloved , for that appertaineth only unto god , who hath none like unto himself . neither do thou desire that the heart of any should be set on thee , nor do thou set thy heart on the love of any ; but let jesus be in thee , and in every good man 5. be pure and free within , and intangle not thy heart with any creature . thou oughtest to be as it were naked , and to carry a pure heart to god , if thou wouldest be free to consider and see how sweet the lord is . and truly , unless thou be prevented and drawn by his grace , thou shalt never attain to that happiness to forsake and cast off all , that thou alone mayest be united to him alone . for when the grace of god cometh unto a man , then he is made able for all things . and when it goeth away , he is poor and weak , and as it were left only unto the lash and scourge of every adversary . in this thou oughtest not to be dejected , nor despair ; but to resign thy self with all indifferency unto the will of god , and to bear all things that befal thee for the glory of christ ; for after winter followeth summer , after night cometh day , and after a tempest , fair weather . chap. ix . of the want of all comfort . it is no hard matter to despise humane comfort , when we have divine . it is much and very much , to be able to want both humane and divine comfort ; and for the glory of god , to be willing to endure desolation of heart ; and to seek himself in nothing , nor to regard his own merit . what great matter is it , if thou be chearful and devout at the coming of grace ? this hour is wished for of all men. he rideth easily enough whom the grace of god carrieth . and what marvel if he feel not his burden , who is born up by the almighty , and led by the soveraign guide ? 2. we are always willing to have something for our comfort ; and a man doth hardly put off and forsake himself . the holy martyr st. laurence overcame the world with his prelates because he despised whatsoever seemed delightsom in the world , and for the love of christ patiently suffered sixtus to be taken from him , whom he most dearly loved . he overcame therefore the love of man by the love of the creator ; and he rather chose the divine good pleasure , than humane comfort . see thou also learn to forsake some necessary thing , and a beloved friend , for the love of god. be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 3. a man must fight long , and mightily with himself , before he get the full victory over himself , and be able to draw his whole heart in to god. when a man trusteth in himself , he easily slideth unto humane comforts , but a true lover of christ , and a diligent follower of virtue , betakes not himself to humane comforts , nor seeketh such sensible sweetnesses , but rather hard exercises , and to sustain great labors for christ. 4. when therefore spiritual comfort is given thee from god , receive it thankfully ; but know that it is the gift of god , not any desert of thine . be not puffed up , joy not too much , neither do thou presume vainly ; but be rather the more humble for that gift , and more wary and sollicitous in all thine actions ; for that hour will pass away , and temptation will succeed . when consolation is taken from thee , despair not presently ; but with humility and patience wait for the heavenly visitation ; for god is able again to give thee greater consolation . this is not new nor strange unto them that have experience in the way of god ; for the great saints and ancient prophets had oftentimes experience of such kind of vicissitudes . 5. for which cause one under the enjoyment of divine favor , said , i said in my prosperity , i shall never be moved . but in the want of this , he addeth what he found in himself ; saying , thou turn'dst thy face from me , and i became troubled . yet doth he not despair in the midst of these changes , but more earnestly prayeth unto the lord , and saith , unto thee , o lord , will i cry , and i will pray unto my god. lastly , he receiveth the fruit of his prayer , and witnesseth that he was heard , saying , the lord hath heard me , and taken pity on me ; the lord is become my helper . but wherein ? thou hast turned , saith he , my sorrow into joy , and thou hast compassed me about with gladness . if great saints have been so dealt withal , we that are weak and poor ought not to despair , if we be sometimes fervent and sometimes cold ; for the spirit cometh and goeth , according to the good pleasure of his will. for which cause blessed job saith , thou visitest him early in the morning , and suddenly thou provest him . 6. whereupon therefore can i hope , or wherein ought i to trust , but in the great mercy of god alone , and in the only hope of heavenly grace ? for whether i enjoy the presence of good men , or religious brethren , or faithful friends , or holy books , or excellent treatises , or sweet songs and hymns , all these help little , and have little savor , when grace forsaketh me , and i remain left in mine own poverty . at such time there is no better remedy thàn patience , and the ordering of my self according to the will of god. 7. i never found any so religious and devout , that hath not had sometimes a withdrawing of grace , or felt not some decrease of zeal . there was never saint so highly rapt , and illuminated who first or last was not tempted . for he is not worthy of the high contemplation of god , who hath not been exercised with some tribulation for gods sake . for temptation going before , is wont to be a sign of ensuing comfort . and unto those that are proved by temptations , heavenly comfort is promised . he that shall overcome , saith he , i will give him to eat of the tree of life . 8. but divine comfort is given , that a man may be stronger to bear adversities . there followeth also temptation , lest he should wax proud of any good . the devil sleepeth not , neither is the flesh as yet dead ; therefore cease not to prepare thy self to the battel ; for on thy right hand and on thy left are enemies that never rest . chap. x. of thankfulness for the grace of god. why seekest thou rest , since thou art born to labor ? dispose thy self to patience rather than to comfort , and to the bearing of the cross , rather than to gladness . what secular person is there that would not willingly receive spiritual joy and comfort , if he could always have it ? for spiritual comforts exceed all the delights of the world , and pleasures of the flesh . all worldly delights are either vain or unclean ; but spiritual delights are only pleasant and honest , sprung from virtue , and infused by god into pure minds . but no man can always enjoy these divine comforts according to his desire ; for the time of temptation is not long away . 2. false freedom of mind , and great trust of our selves is very contrary to heavenly visitations . god doth well in giving the grace of comfort ; but man doth evil in not returning all again unto god with thanksgiving . and therefore the gifts of grace cannot flow in us , because we are not thankful to the giver , and return them not wholly to the head-fountain . for grace ever attendeth him that is thankful ; and from the proud shall be taken that which is wont to be given to the humble . 3. i desire not that consolation that taketh from me compunction ; nor do i affect that contemplation which leadeth to haughtiness of mind . for all that is high , is not holy ; nor all that is sweet , good ; nor every desire , pure ; nor every thing that is dear unto us , is grateful to god. i do willingly accept of that grace , whereby i may ever become more humble and affected with an holy fear , and be made more ready to forsake my self . he that is taught by the gift of grace , and school'd by the scourge of the withdrawing thereof , will not dare to attribute any good to himself , but will rather acknowledg himself poor and naked . give unto god that which is gods , and ascribe unto thy self that which is thine own ; that is , give thanks to god for his grace ; and acknowledg that nothing is to be attributed to thee , but only sin and the punishment due thereunto . 4. set thy self always in the lowest place and the highest shall be given thee ; for the highest consist not without the lowest . the chiefest saints before god , are the least in their own judgments ; and how much the more glorious , so much the humbler within themselves . those that are full of truth and heavenly glory , are not desirous of vain glory . those that are firmly setled and grounded in god , can no way be proud . and they that ascribe all unto god , what good soever they have received , seek not glory one of another , but would have that glory which is from god alone ; and desire above all things to praise god in himself , and in all the saints , and always tend unto the same . 5. be therefore thankful for the least gift , so shalt thou be meet to receive greater . let the least be unto thee also as the greatest , and the most contemptible as an especial gift . if thou consider the worth of the giver , no gift will seem little , or of too mean esteem . for it is not little that is given by the most high god. yea , if he should give punishment and stripes , it ought to be grateful ; for that he doth it always for our welfare , whatsoever he permitteth to happen unto us . he that desireth to keep the grace of god , let him be thankful for the grace given , and patient for the taking away thereof . let him pray that it may return . let him be wary and humble ; lest he lose it . chap. xi . how few the lovers of the cross of christ are . jesus hath now many lovers of his heavenly kingdom , but few bearers of his cross. he hath many desirous of comfort , but few of tribulation . he findeth many companions of his table , but few of his abstinence . all desire to rejoyce with him , few will suffer any thing for him , or with him . many follow jesus unto the breaking of bread ; but few to the drinking of the cup of his passion . many reverence his miracles , few follow the ignominy of his cross. many love jesus as long as adversities happen not . many praise and bless him , as long as they receive any comforts from him . but if jesus hide himself , and leave them but a while ; they fall either into complaint , or into too much dejection of mind . 2. but they that love jesus for jesus , and not for some comfort of their own , bless him in all tribulation and anguish of heart , as well as in the greatest comfort . and although he should never give them comfort , they notwithstanding , would ever praise him , and always give him thanks . 3. o how powerful is the pure love of jesus , which is mixed with no self-love , nor proper interest ! are not all those to be called hirelings , that ever seek comforts ? do they not shew themselves to be rather lovers of themselves than of christ , that always think of their own commodity and gain ? where may one be found that will serve god freely ? 4. it is hard to find any one so spiritual that is stript of the love of all earthly things . for where is any one to be found that is indeed poor in spirit , and free from all affection of creatures ? he 's a jewel of such price as is scarce to be met with in these parts . if a man should give all his wealth , yet is it nothing . and if he should outwardly express great repentance , yet it is little . and if he should attain to all knowledg , he is yet afar off . and if he should be of great virtue , and very fervent devotion , yet there is much wanting ; to wit , one thing , which is most necessary for him . what is that ? that leaving all , he forsake himself , and go wholly from himself , and retain nothing of self-love ; and when he hath done all that he knoweth to be done , let him think that he hath done nothing . 5. let him not weigh that much which might be much esteemed ; but according to truth let him affirm himself to be an unprofitable servant , as our saviour hath said , when you shall have done all things that are commanded you , say , we are unprofitable servants . then may he be truly poor and naked in spirit , and say with the prophet , i am alone and poor ; yet no man richer , no man more powerful , no man more free than he that can leave himself and all things , and set himself in the lowest place . chap. xii . of the high way of the holy cross. unto many this speech seemeth hard , deny thy self , take up thy cross , and follow iesus . but it will be much harder to hear that last word . depart from me ye cursed into everlasting fire . for they that now willingly hear and follow the word of the cross , shall not then fear to hear the sentence of everlasting damnation . this sign of the cross shall be in heaven ; when our lord shall come to judgment . then all the servants of the cross , who in their life-time conformed themselves unto christ crucified , shall draw near unto christ the judg with great confidence . 2. why therefore fearest thou to take up the cross which leadeth thee to a kingdom ? in the cross is salvation , in the cross is life , in the cross is protection against our enemies , in the cross is infusion of heavenly sweetness , in the cross is strength of mind , in the cross is joy of spirit , in the cross is the height of virtue , in the cross is the perfection of sanctity . there is no salvation of the soul , nor hope of everlasting life but in the cross. take up therefore thy cross and follow jesus , and thou shalt go into life everlasting . he is gone before , bearing his cross , and is dead for thee on the cross ; that thou mayest also bear thy cross and desire to die on the cross with him . for if thou diest with him , thou shalt also live with him . and if thou be his companion in pain , thou shalt be partaker ith him also in glory . 3. behold in the cross all doth consist and all lyeth in our dying upon it ; for there is no other way unto life , and unto true inward peace , but the way of the holy cross , and of daily mortification . go where thou wilt , seek whatsoever thou wilt , thou shalt not find a higher way above , nor a safer way below , than the way of the holy cross. dispose and order all things according to thy will and judgment ; yet thou shalt ever find , that of necessity thou must suffer somewhat either willingly or against thy will , and so thou shalt ever find the cross. for either thou shalt feel pain in thy body , or in thy soul thou shalt suffer tribulation of spirit . 4. sometimes thou shalt be forsaken of god , sometimes thou shalt be troubled by thy neighbors ; and which is more , oftentimes thou shalt be irksome to thy self ; neither canst thou be delivered or eased by any remedy or comfort ; but so long as pleaseth god , thou oughtest to bear it . for god will have thee learn to suffer tribulation without comfort ; and that thou subject thy self wholly to him , and become more humble by tribulation . no man hath so cordial a feeling of the passion of christ , as he who hath suffered the like himself . the cross therefore is always ready , and every where waits for thee . thou canst not escape it whithersoever thou runnest ; for wheresoever thou goest , thou carriest thy self with thee , and shalt ever find thy self ; both above and below , without and within , which way soever thou dost turn thee , every where thou shalt find the cross ; and every where of necessity thou must have patience , if thou wilt have inward peace , and enjoy an everlasting crown . 5. if thou bear the cross willingly , it will bear thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not . if thou bear it unwillingly , thou makest for thy self a new burden , and encreasest thy load , and yet notwithstanding thou must bear it . if thou cast away one cross , without doubt thou shalt find another , and that perhaps a more heavy one . 6. thinkest thou to escape that which no man could ever avoid ? which of the saints in the world was without crosses , and tribulation ? verily jesus christ our lord was never one hour without pain of suffering , so long as he lived , christ ( saith he ) ought to suffer , and arise again from the dead , and so to enter into his glory , luke 24. and how dost thou seek any other way than this high way which is the way of the holy cross ? 7. the whole life of christ was a cross and martyrdom ; and dost thou seek rest and joy ? thou art deceived , thou art deceived if thou seekest any other thing than to suffer tribulations ; for this whole mortal life is full of miseries , and environed on every side with crosses . and how much the more one hath profited in spirit , so much the heavier crosses he oftentimes findeth , for the love he beareth to god increaseth the grief which he endureth for his banishment . 8. but yet this man , though so many ways afflicted , is not without some refreshing comfort , for that he perceiveth much benefit to accrew unto him by the bearing of his cross. for whilest he willingly putteth himself under it , all the burden of tribulation is turned into the confidence of divine comfort . and how much the more the flesh is wasted by affliction , so much the more is the spirit strengthened by inward grace . and sometimes he is so comforted with the desire of tribulation and adversity , for the love of conforming himself to the cross of christ , that he would not wish at any time to be without sorrow and tribulation ; because he believeth that so much the more acceptable he shall be unto god , how much the more , and more grievous things he can suffer for him . this is not the power of man , but it is the grace of christ , that can , and doth so much in frail flesh ; that what naturally it always abhorreth and flyeth , that by fervor of spirit , it encounters with delight . 9. it is not according to mans inclination to bear the cross , to chastise and subdue the body , to fly honors , to suffer contumelies with a willing heart , to despise himself and to wish to be despised , to bear all adversities and dammages , and to desire no prosperity in this world . if thou considerest thy self , thou shalt be able to perform no such matter of thy self . but if thou trustest in the lord , strength shall be given thee from heaven , and the world and flesh shall be made subject to thy command . neither shalt thou fear thy enemy the devil , if thou be armed with faith , and bearest the cross of christ. 10. set therefore thy self , like a good and faithful servant of christ to bear manfully the cross of thy lord , who was crucified for thee out of love . prepare thy self to bear many adversities and divers kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy self . so it must be , and there is no remedy or means to avoid tribulation and sorrow , but to bear them . drink of the cup of our lord heartily , if thou wilt be his friend ; and desirest to have part with him . as for comforts , leave them to god ; let him do therein as shall best please him . set thou thy self to suffer tribulations , and account them the greatest comforts ; for that the sufferings of this life are not worthy of the glory which is to come , although thou alone couldest suffer them all . 11. when thou shalt come to this estate , that tribulation shall seem sweet and savory unto thee for christ ; then thou mayst think it is well with thee , for thou hast found a paradise upon earth . as long as it is grievous to thee to suffer , and that thou desirest to fly it ; so long shalt thou be ill at ease ; and the tribulation thou flyest will follow thee every where . 12. if thou dost set thy self to that thou oughtest , to wit , to suffer , and to die to thy self , it will quickly be better with thee , and thou shalt find peace . although thou shouldest have been rapt even unto the third heaven with paul , thou art not for this secured that thou shalt suffer no adversity . i ( saith jesus ) will shew him how great things he must suffer for my name . it remaineth therefore , that thou suffer , if thou wilt love jesus , and perpetually serve him . 13. o that thou wert worthy to suffer something for the name of jesus ! how great glory would it be unto thee , what joy to all the saints of god , how great edification also to thy neighbor ! for all do commend patience ; though few desire to suffer . with great reason thou oughtest to be willing to suffer a little for christ ; since many suffer far greater things for the world . 14. know for certain that thou oughtest to lead a dying life . and how much the more every one dyeth to himself , so much the more doth he begin to live to god. no man is fit to attain unto heavenly things , unless he submit himself to the bearing of adversities for christ. nothing is more grateful unto god , nothing more wholesome to thee in this world , than to suffer willingly for christ. and if it were in thy choice , thou shouldest rather wish to suffer adversities for christ , than to enjoy the delight of many comforts ; because hereby thou shouldest be more like unto christ , and more conformable to all the saints . for our worthiness , and the proficiency of our spiritual estate consisteth not in many sweetnesses and comforts , but rather in suffering great afflictions and tribulation . 15. if there had been any better thing , and more profitable to the health of man than suffering , surely christ would have shewed it by word and example . but he plainly exhorteth all the disciples that followed him , and all that desire to follow him , to the bearing of the cross , and saith , if any will come after me , let him deny himself and take up his cross , and follow me . so that when we have read and searched all , let this be the last conclusion , that by many tribulations we must enter into the kingdom of god. the third book . chap. 1. of the inward speech of christ unto a faithful soul. i will hear what the lord god will speak in me . blessed is the soul that heareth the lord speaking in her , and receiveth from his mouth the word of comfort . blessed are those ears that receive the sound of the divine voice , and listen not to the whisperings of the world . blessed indeed are those ears that hearken not to the voice which soundeth outwardly , but unto the truth which teacheth inwardly . blessed are the eyes that are shut to outward things , but open to those things that are internal . blessed are they that enter into the inward things , and endeavor to prepare themselves more and more by daily exercises to the attaining of heavenly secrets . blessed be they that delight to converse with god , and rid themselves of all worldly impediments . 2. consider these things , my soul , and shut up the door of thy sensual desires , that thou mayest hear what thy lord god speaketh in thee . thus saith thy beloved , i am thy safety , thy peace , and thy life ; keep thy self with me , and thou shalt find peace . leave all transitory things , and seek those that be everlasting . what are all temporal things , but deceiving snares ? and what do all creatures avail thee , if thou be forsaken by the creator ? forsake therefore all earthly things and labor to please thy creator , and be faithful unto him , that thou mayest attain unto the true happiness . chap. ii. that truth speaketh inwardly without noise of words . christian . speak lord , for thy servant heareth : i am thy servant , grant me unsterstanding , that i may know thy testimonies . incline my heart to the words of thy mouth . let thy speech distil as the dew upon my soul. the children of israel in times past said unto moses , speak thou unto us , and we will hear thee : let not the lord speak unto us , lest we die . not so lord , not so , i beseech thee . but rather with the prophet samuel , i humbly and earnestly intreat , speak lord , for thy servant heareth . let not moses speak unto me , nor any of the prophets , but do thou rather speak , my lord god , the inspirer and enlightner of all the prophets ; for thou alone without them canst perfectly instruct me , but they without thee can profit nothing . 2. they indeed may sound forth words , but they cannot give spirit and life ; they speak marvellous well , but if thou be silent , they inflame not the heart . they may teach the letter , but thou openest the sense . they bring forth mysteries , but thou unlockest the meaning of sealed things . they declare thy commandments , but thou helpest to fulfil them . they shew the way , but thou givest strength to walk in it . they work only exteriorly , but thou instructest and enlightnest the heart . they water outwardly , but thou givest fruitfulness . they make a noise with words , but thou givest understanding to the hearing . 3. let not therefore moses speak unto me , but thou my lord god , the everlasting truth ; lest i die ; and prove unfruitful , if i be warned outwardly only , and not inflamed within ; lest the word heard and not fulfilled , known and not loved , believed and not observed , turn to my condemnation . speak therefore lord , for thy servant heareth , for thou hast the words of everlasting life . speak unto me to the comfort of my soul , and to the amendment of my whole life , and to thy praise and glory , and everlasting honor . chap. iii. that the words of god are to be heard with humility , and that many weigh them not . christ. son , hear my words , words of greatest sweetness , excelling all the knowledg of the philosophers and wise men of this world . my words are spirit and life , not to be weighed by the understanding of man. they are not to be drawn to vain liking , but to be heard with silence , and to be received with all humility and great affection . christian. and i said , blessed is the man whom thou shalt instruct ; o lord , and shalt teach thy law , that thou mayest give him rest from the evil days , and that he be not destroyed upon earth . 2. christ. i ( saith our lord ) have taught the prophets from the beginning , and cease not in these days to speak to every one ; but many are hardned and deaf to my speech . the greater number do more willingly listen to the world , than to god ; and follow sooner the desires of their flesh , than the will of god. the world promiseth temporal and small things , and is served with great eagerness : i promise most high and eternal things , and the hearts of men are nothing moved therewith . who is he that serveth and obeyeth me with equal care to that with which the world and the lords thereof are served ? blush o sidon , saith the sea. and if thou ask the cause , hear wherefore : for a little prebend a long journey is undertaken ; for everlasting life many will scarce once lift a foot from the ground . a thing of small value is sought after greedily ; for a penny sometimes there is foul contention ; sor a vain thing and sleight promise , men cease not to toil day and night . 3. but alas for an unchangeable good , for an inestimable reward , for the highest honor and glory without end , they are loth to take the least pains . blush therefore slothful and complaining servant , that they are found to be more ready to distruction , than thou to life . they rejoyce more in vanity than thou in the truth . and yet they are sometimes frustrated of their hope ; but my promise deceiveth none , nor sendeth him away empty that trusteth in me . i will give that which i have promised , i will fulfil that which i have said ; but to him that remains faithful in my love to the end . i am the rewarder of all that are good , and do try my devout servants with strong trials . 4. write my words in thy heart and think diligently of them ; for they will be very necessary in time of temptation . what thou understandest not when thou readest , thou shalt know in the day of visitation . i am wont to visit my elect two several ways , to wit , with temptation , and comfort . and i daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of virtues . he that hath my words and despiseth them , hath within himself that shall judg him at the last day . a prayer to implore the grace of devotion . 5. o lord my god , thou art to me whatsoever is good . who am i , that dare speak unto thee ? i am thy poorest servant and a most vile worm , much more poor and contemptible than i can or dare express . remember yet o lord , that i am nothing , and can do nothing . thou alone art good , just , and holy ; thou canst do all things , thou doest all things , thou fillest all things , only the sinner thou sendest empty away . remember thy mercies , and fill my heart with thy grace , who will not that thy works be void and in vain . 6. how can i bear up my self in this miserable life , unless thou strengthen me with thy mercy and grace ? turn not thy face from me ; delay not thy visitation ; draw not away thy comfort , lest my soul become as the thirsty land unto thee . lord , teach me to fulfil thy will , teach me to live worthily , and humbly in thy sight , for thou art my wisdom , thou dost truly know me , and didst know me before the world was made , and before i was born in the world . chap. iv. that we ought to live in truth and humility before god. christ. son , walk before me in sincerity and truth , and ever seek me in simplicity of heart . he that walketh before me in truth , shall be defended from evil incursions , and the truth shall deliver him from seducers , and from the detractions of the wicked . if the truth shall have made thee free , thou shalt be truly free , and shalt not care for the vain speeches of men. christian. lord , it is true . according as thou saidst , so i beseech thee let it be with me , let thy truth teach me , and keep me , and bring me safe to an happy end . let it deliver me from all evil affection and inordinate love ; and i shall walk with thee in great freedom of heart . 2. christ. i will teach thee ( saith the truth ) these things that are right and pleasing in my sight . think of thy sins with great displeasure and grief , and never esteem thy self any thing for thy good works . thou art in very deed a sinner , thou art subject to , and encumbred with , may passions . of thy self thou always tendest to nothing ; thou art quickly cast down , quickly overcome , quickly troubled , quickly dissolved . thou hast nothing wherein thou canst glory , but many things for which thou oughtest to despise thy self ; for thou art much weaker than thou art able to comprehend . 3. and therefore let nothing seem much unto thee whatsoever thou doest . let nothing seem great , nothing precious and wonderful ; let nothing seem worthy of estimation , nothing high , nothing truly and commendable to be desired , but that which is everlasting . let the eternal truth above all things please thee . let thy own great unworthiness always displease thee . fear nothing , blame and fly nothing so much as thy vices and sins ; which ought to displease more than the losses of any thing whatsoever . some walk not sincerely in my sight , but led by a certain curiosity and pride , will know my secrets , and understand the high things of god , neglecting themselves and their own salvation . these oftentimes , for that i resist them , do fall into great temptations and sins , for their pride and curiosity . 4. fear the judgments of god , dread the wrath of the almighty . but discuss not the works of the highest . search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . some carry their religion only in books , some in pictures , some in outward signs and figures . some have me in their mouths , but little in their hearts . there are others that being illuminated in their understandings , and purged in their affection do always breath after things eternal , and are unwilling to hear of the things of this world , and do serve the necessities of nature with grief ; and these perceive what the spirit of truth speaketh in them ; because it teacheth them to despise earthly , and love heavenly things ; to neglect the world , and all the day and night to desire heaven . chap. v. of the wonderful effect of divine love. christian , i praise thee , o heavenly father , father of my lord jesus christ for that thou hast vouchsafed to remember me a poor creature . o father of mercies and god of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . i ever bless and glorifie thee with thy only begotten son , and the holy ghost , for ever and ever . o lord god , the holy lover of my soul , when thou shalt come into my heart , all that is within me will rejoyce . thou art my glory and the exultation of my heart . thou art my hope and refuge in the day of my tribulation . 2. but for that i am yet weak in love , and imperfect in virtue , i have need therefore to be strengthened and comforted by thee ; visit me therefore often , and instruct me with thy holy discipline . deliver me from evil passions , and heal my heart of all inordinate affections ; that being cured within and well purged , i may be made fit to love , strong to suffer , and constant to persevere . 3. love is a great thing , in very truth a great good ; which alone maketh every thing that is heavy , light ; and beareth equally that which is unequal . for it carrieth a burden without a burden , and maketh every thing that is bitter , sweet and savoury . the noble love of jesus inforceth man to do great things , and stirreth him up to desire always what is most perfect . love will be aloft , and not kept down with any base thing . love will be free and loose from all worldly affection , to the end its inward sight be not prejudiced , that it be not either entangled by any temporal prosperity , or subdued by adversity . nothing is sweeter than love , nothing stronger , nothing higher , nothing more large , nothing more pleasant , nothing fuller nor better in heaven or in earth : because love is born of god , and cannot rest but in god , above all creatures . 4. he that loveth ; flyeth , runneth , and rejoyceth ; he is free and not held in . he giveth all for all , and hath all in all , for that he resteth in one highest above all , from whence all good floweth and proceedeth . he respecteth not the gifts , but turneth himself above all goods unto the giver . love oftentimes knoweth no measure , but is inflamed above all measure . love feeleth no burden , weigheth no pains , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawful and possible . it is therefore able to undertake all things , and performeth and bringeth many things to pass ; whereas he that doth not love , fainteth and lyes down . 5. love watcheth , and sleeping sleepeth not : being wearied , is not tired ; straitned , is not pressed ; frightned , is not troubled : but like a lively flame and burning torch , breaking upwards , and securely passeth through all . if any one loveth ; he knoweth what this voice cryeth : a loud cry in the ears of god is the ardent affection of the soul , which saith , my god , my love , thou art wholly mine , and i wholly thine . 6. enlarge me in love , that with the inward mouth of my heart i may taste how sweet it is to love , and to be melted , and swim in thy love. let me be possessed by love , mounting above my self with excessive fervor and admiration . let me sing the song of love , let me follow thee on high my beloved ; let my soul rejoycing through love , spend it self in thy praise . let me love thee more than my self , and not my self but for thee , and all in thee that truly love thee , as the law of love commandeth which shineth out from thee . 7. love is swift , sincere , pious , pleasant and delightful , strong , patient , faithful , prudent , long-suffering , manly , and never seeking it self . for where one seeketh himself , there he falleth from love. love is circumspect , humble , and upright : not softly , nor light , not attending unto vain things , sober , chast , constant , quiet , and guarded in all the senses . love is subject and obedient to superiors , mean and abject to it self , devout and thankful unto god , trusting and hoping always in him , even then when god imparteth no sweetness unto it : for without sorrow none liveth in love. 8. he that is not ready to suffer all things , and stand to the will of his beloved , is not worthy to be called a lover . a lover ought to embrace willingly all that is hard and distasteful for his beloved ; and not to turn away from him for any contrary accidents . chap : vi. of the proof of a true lover . christ. son , thou art not yet a strong and prudent lover . christian. wherefore lord ? christ. because thou givest over for a small adversity , and too greedily seekest comfort . a strong lover standeth firmly in temptations , and giveth not credit to the crafty perswasions of the enemy . as i please him in prosperity , so i am not unpleasant to him in adversity . 2. a prudent lover considereth not so much the gift of his lover , as the love of the giver . he rather esteemeth the good will than the value , and placeth all gifts under his beloved . a noble lover resteth not in the gift , but in me above every gift . all therefore is not lost , if sometimes thou hast less taste of me than thou wouldest . that good and sweet affection which thou sometimes feelest , is the effect of present grace , and a certain fore-taste of the heavenly country ; whereon thou mayest not rely too much , for it goeth and cometh . but to fight against evil motions of the mind which may happen unto thee , and to despise the suggestions of the devil , is a notable sign of virtue and shall have great reward . 3. let not therefore strange fancies forced into thee , of any matter whatsoever , trouble thee . retain a strong purpose and an upright intention to god. neither is it an illusion that sometimes thou art suddenly rapt on high , and presently returnest again unto the accustomed vanities of thy heart . for thou dost rather unwillingly suffer them , than commit them : and as long as they displease thee , and thou strivest against them , it is matter of reward , and no loss . 4. know that thy antient enemy doth ever strive to hinder thy desire to good , and to deliver thee from all religious exercise ; to wit , from the devout memory of my passion , from the profitable remembrance of thy sins , from the guard of thine own heart , and from the firm purpose of profiting in virtue . he injecteth many evil thoughts into thy mind , that he may cause a wearisomness and horror in thee , to draw thee from prayer and holy reading . humble confession is displeasing unto him ; and if he could , he would cause thee to cease from receiving the sacrament . trust him not , nor care for him , although he should often set snares of deceit to intrap thee . charge him with it when he suggesteth evil and unclean thoughts unto thee ; say unto him , away unclean spirit , blush miserable wretch ; thou art very unclean that bringest such things unto mine ears . away from me wicked deceiver , thou shalt have no part in me : but jesus shall be with me as a strong warrior , and thou shalt stand confounded . i had rather die , and undergo any torment , than consent unto thee . hold thy peace and be silent ; i will hear thee no more , though thou shouldest work me many troubles . the lord is my light and my salvation , whom shall i fear ? if whole armies should stand together against me , my heart shall not fear . the lord is my helper and my redeemer . 5. fight like a good soldier : and if thou sometimes fall through frailty , take greater strength than before , trusting in my more abundant grace : and take great heed of vain pleasing of thy self and of pride . this brings many into error , and makes them sometimes fall into almost incurable blindness . let the fall of the proud foolishly presuming of themselves serve thee for a warning , and keep thee perpetually humble . chap. vii . that grace is to be hid under the veil of humility . christ. son , it is more profitable and safe for thee to hide the grace of devotion ; not to extol thy self , nor to speak much , nor to esteem much thereof , but rather to despise thy self , and fear it , as given to one unworthy thereof . this affection is not to be cleaved unto , which may be quickly changed unto the contrary . think when thou art in grace , how miserable and needy thou art wont to be without grace . neither doth therein only consist , the proficiency of a spiritual life , when thou hast the grace of comfort ; but when thou humbly , self-denyingly and patiently sufferest the withdrawing thereof , so that thou be not then less diligent in the exercise of prayer , nor suffer the rest of thy accustomed duties to be neglected ; but that thou willingly perform what lieth in thee , according to the best of thy power and understanding , not neglecting thy self wholly for the dryness and trouble of mind which thou feelest . 2. there are many that when it succeedeth not well with them , presently they become impatient or slothful . the way of man is not always in his power , but it belongeth to god to give and to comfort when he will , and how much he will , and whom he will ; as it shall please him , and no more . some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion ; attempting more than they were able to perform , not weighing the measure of their weakness , but following rather the desire of their heart , than the judgment of reason . and because they presumed on greater matters than was pleasing to god , they quickly lost his grace . they became needy , and left in a dejected estate , that built themselves nests in heaven ; to the end that being humbled and impoverished , they might learn not to flie with their own wings , but to trust under my wings . they that are yet but novices and unacquainted in the way of the lord , unless they govern themselves by the counsel of discreet persons , may easily be deceived and overthrown . 3. and if they will rather follow their own judgment , than give credit to others that are experienced , their end will be dangerous , if they will not be drawn from their own conceit . seldom those that are selfwise suffer themselves humbly to be governed by others . a little knowledg with humility , and a slender understanding , is better than great measures of learning with a vain self-liking . it is better for thee to have little than much of that whereof thou mayest be proud . he doth not discreetly , that wholly giveth himself over to mirth , forgetting his former poverty , and the chaste fear of god , which feareth to lose the grace which he hath obtained . neither is he virtuously wise , that in time of adversity or any tribulation whatsoever , yieldeth to despairing thoughts and thinketh and imagineth of me less confidently than he ought . 4. he that will be over secure in time of peace , shall be often found in time of war too dejected and fearful . if thou couldest always continue humble and lowly within thy self , and order and govern thy spirit well , thou shouldest not so soon fall into danger and offence . it is good counsel , that when fervor of spirit is kindled within thee , thou shouldest think what will become of thee , when that light shall leave thee . and when that doth happen , remember the light may return again , which for thy instruction and my glory i have withdrawn for a time . 5. such proof is often more profitable , than if thou shouldest always enjoy prosperity according to thy desire . for a mans worthiness is not to be judged by the number of visions and comforts which he hath , or by his knowledg in scripture , or by his being placed in high degree ; but in that he is grounded in true humility , and filled with divine love ; if he always purely and entirely seek the honor of god , if he esteem himself nothing , and unfriendly despise himself , and rejoyce more to be despised and humbled by others , than to be honored . chap. viii . of a mean conceit of our selves in the sight of god. christian . shall i speak unto my lord sith i am dust and ashes ? if i esteem better of my self , behold thou standest against me , and my iniquities bear true witness against me : neither can i speak against it . but if i abase and esteem nothing of my self , and cast off all self-esteem , and ( as i am ) account my self to be dust , thy grace will be favorable unto me , and thy light will be near unto my heart ; and all self-esteem , how little soever shall be swallowed up in the deep valley of my nothingness , and perish everlastingly . there thou shewest my self unto me , what i am , what i have been , and whither i am come ; for i am nothing , and i knew it not . and if i be left to my self , behold i become nothing but mere weakness . but if thou suddenly look upon me , i am presently made strong , and filled with new joy . and it is a great marvel , that i am so suddenly lifted up , and so graciously embraced by thee , that of mine own weight always sink downward . 2. thy love is cause hereof , freely preventing me , and relieving me in so many necessities , preserving me also from grievous dangers , and delivering me ( as i may truly say ) from innumerable evils . for surely by inordinate loving my self , i lost my self and by seeking thee alone , and purely loving thee , i have found both my self and thee , and by that love have more deeply brought my self to nothing . for that thou , o most sweet lord , dealest with me above all desert , and above all that i dare hope and request . 3. blessed be thou my god ; for although i be unworthy of any benefits , yet the nobleness of thy bounty and thy infinite goodness never ceaseth to do good even to the ungrateful , and to them that be turned away far from thee . turn us unto thee , o lord , that we may be thankful , humble , and holy ; for thou art our safety , our power , and our strength . chap. ix . that all things are to be referred unto god , as unto the last end . christ. son , i ought to be thy chiefest and last end , if thou desirest to be truly blessed . with this intention thy affection shall be purified which is oftentimes inclined inordinately to it self and unto creatures . for if in any thing thou seekest thy self , thou presently faintest and driest up within thy self . refer therefore all things chiefly unto me , for i am he that have given all . consider every thing as flowing from the highest good ; and therefore all things are to be reduced unto me as unto their original . 2. out of me , as out of a living fountain , the little and the great , the poor and the rich , to draw the water of life : and they that willingly and freely serve me , shall receive grace for grace . but he that will glory out of me , or be delighted in any particular good , shall not be grounded in true joy , nor enlarged in his heart , but shall be many ways encumbred and straitned . thou oughtest therefore to ascribe nothing of good unto thy self , nor attribute goodness unto any man ; but give all unto god , without whom man hath nothing . i have bestowed all , and will that all be returned unto me again ; and with great strictness i require thanks . 3. this is the truth that putteth to flight vain glory , and if heavenly grace and true love enter in , there shall be no envy nor straitness of heart , neither shall there be any place for self-love . for divine love overcometh all , and enlargeth all the powers of the soul. if thou beest truly wise , in me alone thou wilt rejoyce , in me alone thou wilt hope : for none is good , but god alone , who is to be praised above all things , and to be blessed in all . chap. x. that the world being despised , it is a sweet thing to serve god. christian . now i will speak again , o lord , and will not be silent , i will say in the ears of my god , my lord , and my king that is on high , psal. 31. o how great is the abundance of thy goodness , o lord , which thou hast laid up for those that fear thee ! but what art thou to them that love thee ? what to them that serve thee with their whole heart ? truly unspeakable is the sweetness of contemplating thee , which thou bestowest on them that love thee . in this chiefly thou hast shewed me the sweetness of thy love : for that when i was not , thou madest me ; and when i went astray far off from thee , thou broughtest me back again , that i might serve thee , and hast commanded me to love thee . 2. o fountain of everlasting love , what shall i say of thee ? how can i forget thee , that hast vouchsafed to remember me , even when i wasted away , and perished ? thou hast shewed mercy to thy servant beyond all my expectation : and hast exhibited thy favor and friendship beyond all merit . what shall i return unto thee for this grace . for it is not granted to every one to forsake all things , to renounce the world , and to undertake a life of religious retiredness . it is much that i should serve thee , whom all creatures are bound to serve . it ought not to seem much unto me to serve thee ; but this rather seemeth much and marvellous unto me that thou vouchsafest to receive into thy service one so poor and unworthy , and to joyn him with thy beloved servants . 3. behold , all is thine which i have , and whereby i serve thee . and yet contrarywise thou rather servest me than i thee . behold , heaven and earth , which thou hast created for the service of man are ready at hand , and do daily perform whatsoever thou dost command ; and this is little ; yea , thou hast also appointed the angels to the service of man. but that which excelleth all this is , that thou thy self hast vouchsafed to serve man , and hast promised to give thy self unto him . 4. what shall i give thee for all these thousands of benefits ? i would i could serve thee all the days of my life . i would i were able at least for one day , to do thee some worthy service ! thou art truly worthy of all service , of all honor , and everlasting praise . thou art truly my lord , and i thy poor servant , that am bound to serve thee with all my might , neither ought i ever to be weary of praising thee . and this i wish to do , this i desire ; and whatsoever is wanting unto me , vouchsafe i beseech thee to supply . 5. it is great honor , a great glory to serve thee , and despise all things for thee . for great grace shall be given to them that shall willingly subject themselves to thy most holy service , they shall receive the most sweet comfort of the holy ghost , that for thy love shall renounce all carnal delights , they shall attain great freedom of mind , that for thy names sake shall enter into the narrow way , and shall have left off all worldly care . 6. o sweet and delightful service of god , by which man is truly made free and holy ! o sacred state of religious employment , which maketh man equal to angels , pleasing to god , terrible to devils , grateful and of great esteem to all the faithful ! o service to be imbraced and always wished for by which we obtain the greatest good , and attain to that joy which never shall have end ! chap. xi . that the desires of our heart are to be examined and moderated . christ. son , thou oughtest to learn many things more , which thou hast not well learned . christian. what are those lord ? christ. that thou frame thy desires wholly according to my pleasure ; and be not a lover of thy self , but an affectionate follower of my will. thy desires oftentimes enflame thee , and drive thee forwards with violence : but consider whether thou art moved rather for my honor , than for thine own profit . if i be the cause , thou wilt be well content with whatsoever i shall ordain : but if there lurk in thee any self-seeking , behold this is it that hindereth thee and weigheth thee down . 2. beware therefore thou lean not too much upon thy own preconceived desire , without asking my counsel , lest perhaps afterwards it repent thee , and thou begin now to dislike that which before did please thee , and which thou earnestly desiredst as the best . for every affection that seemeth good is not presently to be followed ; nor every contrary affection at the first to be avoided . it is expedient sometimes to use a restraint even in good desires and endeavors , lest by importunity thou incurre distraction of mind , and by thy want of self-government beget a scandal unto others ; or being gainsaid by others thou be suddenly troubled and fall . 3. yet sometimes thou oughtest to use violence , and resist manfully thy sensual appetites , and respect not what the flesh would , or would not ; but rather to labor that even perforce it be subject to the spirit . and it is to be chastised so long , and to be forced under servitude , until it readily obey in all things , and learn to be content with a little , and to be pleased with plain things , and not to murmure against any inconvenience . chap. xii . of patience , and of striving against conoupiscence . christian . lord god , i perceive patience is very necessary unto me , for that many adversities do happen in this life . for howsoever i shall dispose of my peace , my life cannot be without war and affliction . christ. so it is son. and my will is not that thou seek after that peace which is void of temptations , or that which feeleth no contrariety ; but then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 2. if thou say , that thou art not able to suffer much , how then wilt thou endure the fire hereafter ? of two evils the less is always to be chosen . that thou maist therefore avoid everlasting punishment in the next world , endeavor to suffer patiently for god the present evils of this . dost thou think that the men of this world suffer little or nothing ? look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . but thou wilt say , they have many delights , and follow their own wills , and therefore they make small account of their tribulations : be it so , that they have whatsoever they will ; but how long dost thou think it will last ? 3. behold , the wealthy of this world vanish away like smoak , and there shall be no memory of their joys past . yea , even while they live also , they rest not in them without bitterness , irksomeness and fear . for the self same thing in which they take their delight , is oftentimes unto them the cause of sorrow . they have their desert , who for that they inordinately seek and follow delights , they do not enjoy them but with shame and sorrow . 4. o how short and false , how inordinate and filthy are all those pleasures ! yet so drunken and blind are men that they understand it not : but like dumb beasts , for a little pleasure of a corruptible life , they incur the eternal death of their soul. do not thou therefore my son , go after thy lusts , but forsake thine own will , psal. 37. delight in the lord , and he will give thee the desires of thy heart . 5. for if thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all wordly things , and in the cutting off all base delights shall be thy blessing , and abundant comforts shall be given thee . and how much the more thou withdrawest thy self from all comfort of creatures , so much the sweeter and more powerful consolations shalt thou find in me . but at first thou canst not attain unto them without fome sorrow , nor without a laborious conflict . thy old custom will make resistance , and thou must overcome it with another custom that is better . thy flesh will murmur ; but thou must bridle it with fervor of spirit . the old serpent will sting and trouble thee ; but by prayer he shall be put to flight , and by profitable industry thou shalt stop the way against him . chap. xiii . of the humble obedience of a subject , according to the example of christ. christ. son , he that endeavoreth to withdraw himself from obedience , withdraweth himself from grace . and he that seeketh things private , shall lose the publick . he that doth not willingly and freely submit himself to his superior , it is a sign that his flesh is not as yet perfectly obedient unto him , but oftentimes kicketh , and murmureth against him . learn therefore readily to submit thy self to thy superior , if thou desirest to subdue thine own flesh . for the outward enemy is sooner overcome , if the inward man be not wasted . there is no worse enemy , nor more troublesome to the soul , than thou art unto thy self , not agreeing well with the spirit . thou must of necessity have a true contempt of thy self , if thou wilt prevail against flesh and blood . 2. because thou lovest thy self as yet too inordinately , therefore thou art afraid to resign thy self wholly to the will of others . but what great matter is it , if thou , that art dust and nothing , submit thy self to a man for god , when i the almighty and highest soveraign who created all things of nothing , humbly submitted my self unto man for thee ? i became the most humble and abject of all men , that thou mightest overcome thy pride with my humility . learn to obey thou that art dust. learn to humble thy self thou earth and clay , and put thy self under the feet of all men. learn to break thine own will , and to yield thy self to all subjection . 3. be vehement against thy self , and suffer not pride to live in thee : but so humble and submit thy self to all , that every one may go over thee , and tread thee as dirt of the streets under their feet . vain man , what canst thou complain of ? what canst thou answer , foul sinner , to them that reprove thee , who hast so often offended god , and so many times deserved hell ? but mine eye hath spared thee , because thy soul was precious in my sight ; that thou mightest know my love , and always remain thankful for my benefits ; and that thou mightest continually give thy self to true subjection and humility , and mightest bear patiently the contempt of thy self . chap. xiv . of the secret iudgments of god to be considered , lest we be exalted in our good deeds . christian. thou thunderest forth thy judgments over me , o lord , and shakest all my bones with fear and trembling , and my soul is fore afraid . i stand astonished , when i consider that the heavens are not pure in thy sight . if thou hast found wickedness in angels , and hast not pardoned them , what shall become of me ? stars fell from heaven , and what do i presume that am dust ? they whose works seemed commendable , fell into the lowest misery : and i have seen them , that did eat the bread of angels , to be delighted with the husks of swine . 2. there is therefore no sanctity , if thou , o lord , withdrawest thy hand . no wisdom availeth , if thou ceasest to govern. no strength helpeth , if thou leavest to defend . no chastity is secure , if thou dost not protect it . no custody of our own profitable , if thy sacred watchfulness be not present . for , if we be left of thee , we sink and perish ; but if thou vouchsafest to visit us , we are raised up and live . we are inconstant , but by thee we are established : we wax cold , but by thee we are enflamed . 3. o how meanly and humbly ought i to think of my self ! how little , yea nothing ought i to esteem it , if i seem to have any good ! o lord , with what profound humility ought i to submit my self to thy bottomless judgements ; where i find my self to be nothing else , but nothing , and nothing ! o unmeasurable weight ! o sea that can never be passed over , where i find my self only and wholly nothing ! where then is the lurking hole of glory ? where is the confidence conceived of virtue ? all vain glorying is swallowed up in the deep of thy judgements over me . 4. what is all flesh in thy sight ? shall the clay glory against him that frameth it ? how can he be lifted up with vain words , whose heart is truly subject to god ? all the world cannot lift him up , whom the truth hath subjected unto it self . neither shall he be moved with the tongues of all his praisers , that hath setled his whole hope in god. for as for them that speak behold , they all are nothing ; they shall pass away with the sound of their words , but the truth of the lord remaineth for ever . chap. xv. how we are to stand affected , and what we are to say , in every thing which we desire . christ. son , say thus in every thing , lord , if it be pleasing unto thee , let this be done in this sort ; lord , if it be to thy honor , let this be done in thy name ; lord , if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that i may use this unto thine honor . but if thou knowest it will be hurtful unto me , and not profitable to the health of my soul , take away this desire from me . for every desire proceedeth not from the holy ghost , though it seem unto man right and good . it is hard to judge rightly whether a good spirit or the contrary drive thee to desire this or that ; or whether also by thine own spirit thou be moved thereunto . many are deceived in the end , who at the first seemed to be led by a good spirit . 2. always therefore , whatsoever occurreth unto thy mind to be desired , let it be desired and prayed for in the fear of god and with humility of heart ; and above all thou oughtest to commit the whole unto me with resignation of thy self , and thou oughtest to say , lord thou knowest what is best , let this or that be done as thou pleasest . give what thou wilt , and how much thou wilt , and when thou wilt . deal with me as thou thinkest good , and as best pleaseth thee , and is most for thy honor . set me , where thou wilt , and deal with me in all things according to thy will. i am in thy hand ; turn me , and turn me again which way soever thou please . behold i am thy servant , prepared for all things ; for i desire not to live unto my self , but unto thee ; and o that i could do it worthily and perfectly ! a prayer for the fulfilling of the will of god. 3. grant me thy grace o most gracious jesus , that it may be with me , and labor with me , and persevere with me until the end . grant me always to desire and will that which is most acceptable unto thee , and best pleaseth thee . let thy will be mine , and let my will ever follow thine , and agree perfectly with it . let my will and nill be all one with thine , and let me not will or nill any thing else , but what thou willest or nillest . 4. grant that i may die to all things that are in the world , and to love to be contemned for thy sake and not to be known in this world . grant that above all things that can be desired , i may rest in thee , and may quiet my heart in thee . thou art the true peace of the heart , thou art the only rest ; out of thee all things are troublesom and unquiet . in this very peace , that is , in thee , the one chiefest eternal good , i will sleep and rest . amen . chap. xvi . that true comfort is to be sought in god alone . whatsoever i can desire or imagine for my comfort , i look not for it here , but hereafter . for if i should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . wherefore my soul , thou canst not be fully comforted , nor have perfect delight but in god , the comforter of the poor , and the helper of the humble . expect a while , o my soul , expect the divine promise and thou shalt have abundance of all good things in heaven . if thou desire inordinately the things that are present , thou shalt lose the celestial and eternal . use temporal things , and desire eternal . thou canst not be filled with any temporal goods , because thou art not created to enjoy them . 2. although thou shouldest enjoy all created good , yet couldst thou not be happy thereby nor blessed ; but in god , that hath created all things , thy whole beatitude and happiness consisteth ; not such as is seen , and commended by the foolish lovers of the world , but such as the good and faithful servants of christ expect , and the spiritual and pure in heart , whose conversation is in heaven , sometimes have a foretast of . vain and short is all humane comfort . blessed and true is the comfort which is received inwardly from the truth . a religious man every where carrieth with him jesus his comforter , and saith unto him , be present with me lord jesus in every place and time . let this be my comfort , to be willing to want all humane comfort . and if thy comfort be wanting , let thy will and just proving of me be unto me as the greatest comfort ; for thou wilt not be angry always , neither wilt thou threaten for ever . chap. xvii . that all our care is to be placed in god. christ. son , suffer me to do with thee what i please . i know what is expedient for thee . thou thinkest as man ; thou judgest in many things as humane affection perswadeth thee . christian. lord , what thou sayest is true . thy care for me is greater than all the care that i can take for my self . for he standeth very totteringly , that casteth not his whole care upon thee . lord so that my will may remain right and firm towards thee , do with me whatsoever it shall please thee . for it cannot be but good whatsoever thou doest with me . 2. if it be thy will i should be in darkness , be thou blessed ; and if it be thy will i should be in light , be thou again blessed . if thou vouchsafest to comfort me , be thou blessed ; and if thou wilt afflict me , be thou ever equally blessed . christ. son , thus thou oughtest to be minded , if thou wilt walk with me . thou must be as ready to suffer , as to rejoyce . thou oughtest to be as willing to be poor and needy , as full and rich . 3. christian. lord , i will willingly suffer for thee , whatsoever thy pleasure is shall befall me . i will receive indifferently from thy hand good and evil , sweet and sowre , delightful and sorrowful , and give thee thanks for all that befalleth me . keep me from all sin , and i will neither fear death nor hell ; so as thou dost not for ever cast me from thee , nor blot me out of the book of life , what tribulation soever befal me shall not hurt me . chap. xviii . that temporal miseries after the example of christ , must be born patiently . christ. son , i descended from heaven for thy salvation ; i took upon me thy miseries , my own love and not any necessity drawing me thereunto ; that thou mightest learn patience , and not grudgingly bear temporal miseries . for from the hour of my birth , until my death on the cross , i was not without suffering of grief . i suffered great want of temporal things ; i often heard many complaints against me ; i bore patiently shame and reproaches ; for benefits i received ingratitude ; for miracles , blasphemies ; for heavenly doctrine , reprehensions . 2. christian. lord , for that thou wert patient in thy life-time , chiefly fulfilling herein the commandment of thy father , it is reason that i a miserable sinner should shew my self patient according to thy will , and for my souls welfare bear the burden of this corruptible life as long as thou wilt . for although this present life be burdensom , yet notwithstanding it is now by thy grace made very gainful ; and by thy example and the footsteps of thy saints , more plain and tolerable to the weak . yea , much more comfortable also than it was in times past in the old law , when the gate of heaven remained shut , and the way also to heaven seemed darker , when so few took care to seek after thy kingdom . neither they also that then were just and such as should be saved , could enter into the heavenly kingdom , before the satisfaction of thy holy passion and death . 3. o how many and great thanks am i bound to render unto thee , that thou hast vouchsafed to shew unto me and to all the faithful a direct and sure way to thy everlasting kingdom ! for thy life is our way , and by holy patience we go unto thee that art our crown . if thou hadst not gone before us and taught us , who would have taken care to follow ? alas ! how many would stay behind and remain far off , if they beheld not thy noble example ? behold we are yet cold , although we have heard of so many of thy wonders , and thy heavenly documents ; what would become of us , if we had not so great a light given us to follow thee ? chap. xix . of suffering of injuries : and who is proved to be truly patient . christ. what is it thou sayest , son ? cease to complain , considering my passion , and that of my other saints . thou hast not yet made resistance unto blood . it is but little thou sufferest , in comparison of them that have suffered so much , were so strongly tempted , so grievously afflicted , so many ways tried and exercised . thou oughtest therefore to call to mind the more heavy sufferings of others , that thou mayest the easier bear the little adversities which thou sufferest . and if they seem not little unto thee , beware lest thy impatience be cause thereof . yet whether they be little or great , endeavor to bear all patiently . 2. how much the better thou disposest thy self to suffering , so much the more wisely thou doest , and so much the greater reward shalt thou receive ; thou shalt more easily also endure it , if both in mind and by exercise thou art well prepared thereunto . do not say , i cannot suffer these things at the hands of such a person , nor such things are not to be suffered by me : for he hath done me great wrong , and upbraided me with those things which i never thought of ; but of another i will willingly suffer , and as i shall see cause . such a thought is foolish ; it considereth not the virtue of patience , nor by whom it shall be crowned ; but rather weigheth the persons , and the injuries offered . 3. he is not truly patient , that will not suffer but as much as he thinketh good , and by whom he listeth . but the true patient man mindeth not by whom he is exercised , whether by his superiors , or some of his equals , or by his inferiors ; whether by a good and holy man , or by a perverse and unworthy person . but indifferently from all creatures , how much soever , or how often soever any adversity befalleth him , he taketh all this thankfully as from the hands of god , and esteemeth it a great gain ; for that nothing before god , how little soever , so it be suffered for god , shall pass without its reward . 4. be thou therefore always prepared for the fight , if thou wilt have the victory . without a combat thou canst not attain unto the crown of patience . if thou wilt not suffer , thou refusest to be crowned . but if thou desirest to be crowned , fight manfully , and endure patiently . without labor there is no coming to rest , nor without fighting can the victory be obtained . christian. lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . thou knowest that i can suffer but little , and that i am quickly dismayed , when a small adversity ariseth . let every exercise of tribulation be made amiable unto me , and be welcom for thy name ; for to suffer and to be troubled for thy sake , is very profitable for my soul. chap. xx. of the acknowledging of our own infirmities : and of the miseries of this life . christian . i will confess against me my unrighteousness , i will confess unto thee , o lord , my infirmities . oftentimes it is a small matter that dejecteth and grieveth me . i purpose to act with courage , but when a small temptation cometh , it bringeth me into very narrow straits . it is sometimes a very trifle , from whence great temptations do proceed . and whilest i think my self somewhat safe , when i least expect it i find my self sometimes overcome with a small blast . 2. behold , therefore , lord , my lowness and frailty every way known unto thee . have mercy on me and deliver me out of the mire that i stick not fast therein , and that i may not for ever remain dejected . this is that which oftentimes strikes me at the very heart , and confounds me in thy sight , for that i am so subject to fall , and weak in resisting of my passions . and although though i do not altogether consent , yet their continual assaults are troublesom and grievous unto me ; and it is a very irksom thing to live thus daily in conflict . hereby my infirmity is made known unto me , for that wicked fancies do always much more easily invade than forsake me . 3. o mighty god of israel , the zealous lover of faithful souls , let it please thee to consider the labor and sorrow of thy servant , and assist him in all whatsoever he undertaketh . strengthen me with heavenly strength , lest the old man , the miserable flesh , not fully as yet subject to the spirit , prevail and get the upper hand ; against which i ought to fight as long as i breath in this miserable life . alas , what a kind of life is this , where tribulation and miseries are never wanting ! where all is full of snares , and enemies ! for when one tribulation or temptation goeth away , another first cometh ; yea and during the first conflict also , many others come unlooked for one after another . 4. and how can a life be loved that hath so many embitterments , and is subject to so many calamities and miseries ? how is it called a life that begetteth so many deaths and plagues ? and yet it is loved , and many seek to delight themselves therein . the world is oftentimes blamed that it is deceitful and vain , and yet it is not easily forsaken , because the desires of the flesh bear so great a sway . 5. some things draw us to love it , others to contemn it . to the love of the world , the lust of the flesh , the lust of the eyes , and the pride of life do draw us ; but the pains and miseries that do justly follow them cause a hatred and loathsomness thereof . 6. but alas ! vile pleasure overcometh the mind which is addicted to the world ; and she esteemeth it a delight to be even under thorns , because she hath neither seen nor tasted the sweetness of god , and the inward pleasantness of virtue . but they that perfectly contemn the world , and endeavor to live to god under holy discipline , these are not ignorant of the divine sweetness promised to the true forsakers of the world , and do more clearly see how grievously the world erreth , and how it is many ways deceived . chap. xxi . that we are to rest in god above all his gifts , and benefits . christian . above all things , and in all things , o my soul , thou shalt ever rest in the lord , for he is the everlasting rest of the saints . grant me , o most sweet and loving jesus , to rest in thee above all creatures , above all health and beauty , above all glory and honor , above all power and dignity , above all knowledg and subtilty , above all riches and arts , above all joy and gladness , above all fame and praise , above all sweetness and comfort , above all hope and promise , above all desert and desire , above all gifts and presents that thou canst give and impart unto us , above all mirth and jubilee that the mind of man can receive and feel ; lastly , above angels and archangels and above all the heavenly host , above all visible and invisible things , and above all that thou art not , o my god. 2. for that thou , my lord god , art best of all ; thou alone art most high , thou alone most powerful , thou alone most full and sufficient , thou alone most sweet and solacing , thou alone most lovely and loving , thou alone most noble and glorious above all things , in whom all good things together both perfectly are , and ever have been , and shall be : and therefore it is too little and not sufficient , whatsoever thou bestowest on me besides thy self , or revealest unto me of thy self , or promisest , whilest thou art not seen , and not fully obtained ; for surely my heart cannot truly rest nor be fully contented , unless it rest in thee , and surmount all gifts and creatures whatsoever . 3. o my most beloved bridegroom jesus christ , the most pure lover , the governor of all creatures ; o that i had the wings of true liberty that i might flie and rest in thee ! o when shall it be fully granted me to consider in quietness of mind and see how sweet thou art , my lord god! when shall i fully gather up my self into thee , that by reason of my love to thee i may not feel my self , but thee alone , above all sense and feeling , in a manner not known unto every one ! but now i oftentimes sigh , and bear my infelicity with grief , for that many evils occurr in this vale of miseries , which do often trouble , grieve , and overcloud me ; often hinder and distract me , allure and intangle me , for that i can have no free access unto thee , nor enjoy thy sweet embracings wherewith thou ever favorest the blessed spirits . o let my sighs and manifold desolations on earth affect thee . 4. o jesus , the brightness of eternal glory , and comfort of the pilgrim soul , with thee is my tongue without voice , and my very silence speaketh unto thee . how long doth my lord delay to come ? let him come unto me his poor servant , and make me glad . let him put forth his hand and deliver miserable me from all anguish . come , o come ; for without thee i shall have no joyful day nor hour ; for thou art my joy , and without thee my table is empty . a wretched creature i am , and in a manner imprisoned and loaden with irons , until thou comfortest me with the light of thy presence , and settest me at liberty , and shewest a friendly countenance unto me . 5. let others seek what they please instead of thee : but for me , nothing else doth nor shall delight me , but thou only my god , my hope , my everlasting salvation . i will not hold my peace , nor cease to pray , until thy grace return again , and thou speak inwardly unto me . christ. behold i am here ; behold i come unto thee , because thou hast called upon me . thy tears and the desire of thy soul , thy humiliation and the contrition of thy heart , have inclined and brought me unto thee . christian. and i said , lord , i have called thee , and have desired to enjoy thee , being ready to refuse all things for thee . for thou first hast stirred me up that i might seek thee . blessed be thou therefore , o lord , that hast shewed this goodness to thy servant , according to the multitude of thy mercies . 6. what hath thy servant more to say before thee , but that he do greatly humble himself in thy sight , always mindful of his own iniquity , and vileness ? for there is none like unto thee in all whatsoever is wonderful in heaven and earth . thy works are very good , thy judgments true , and by thy providence all things are governed . praise therefore and glory be unto thee , o wisdom of the father : let my mouth , my soul , and all creatures together praise and bless thee . chap. xxii . of the remembrance of the manifold benefits of god. christian . open , o lord , my heart in thy law , and teach me to walk in thy commandments . grant me to understand thy will , and to remember thy benefits as well in general , as in particular , with great reverence and diligent consideration ; that henceforward i may be able worthily to give thee thanks . but i know , and confess , that i am not able in the least point to give thee , due thanks , for the favors which thou bestowest upon me . i am less than the least of all thy benefits ; and when i consider thy noble bounty , the greatness thereof maketh my spirit to faint . 2. all that we have in our soul and body and whatsoever we possess outwardly or inwardly , naturally or supernaturally , are thy benefits , and do speak thee bountiful , merciful , and good , from whom we have received all good things . although one have received more , another less ; all notwithstanding are thine , and without thee even the least cannot be had . he that hath received greater cannot glory of his own desert , nor extol himself above others , nor insult over the lesser ; for he is greater and better that ascribeth least unto himself , and is more humble and religious in rendring thanks . and he that esteemeth himself vilest of all men , and judgeth himself most unworthy , is fittest to receive great blessings . 3. and he that hath received fewer , ought not to be sorry nor take it grievously , nor envy them that are enriched with greater store ; but attend rather unto thee , and highly praise thy goodness , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . all things proceed from thee , and therefore in all things thou art to be praised . thou knowest what is fit to be given to every one ; and why this man hath less , and he more , it is not ours , but thine to judge , who dost exactly know what is meet for every one . 4. wherefore , my lord god , i esteem it as a great mercy , not to have much of that which outwardly and in the opinion of men , might seem worthy of glory and applause : so that he who considereth the poverty and unworthiness of his person , ought not therefore to conceive grief or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad : for that thou o god hast chosen the poor and humble and the despised of this world for thy self , and for thy familiar and domestick attendants . witnesses are thy apostles themselves , whom thou hast made princes in all the earth . and yet they lived without complaint in the world , so humble and simple , without all malice and deceit , that they also rejoyced to suffer reproach for thy name , and what the world abhorreth , they embraced with great affection . 5. nothing therefore ought so to rejoyce him that loveth thee and acknowledgeth thy benefits , as thy will in him , and the good pleasure of thy eternal appointment ; wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest , and as peaceable and contented in the last as in the first place ; and as willing to be despised and contemned and to be of no esteem or account , as to be preferred in honor before all others and to be greater in the world . for thy will and the love of thy glory ought to be preferred before all things , and to comfort him more , and please him better , than all the benefits which either he hath received or may receive . chap. xxiii . of four things that bring much peace . christ. son , now i will teach thee the way of peace , and true liberty . christian , do lord , i beseech thee , as thou sayest , for i shall be very glad to hear it . christ. endeavor , my son , to do rather the will of another , than thine own . ever choose rather to have less than more . always seek the lowest place , and to be inferior to every one . wish always and pray , that the will of god may be wholly fulfilled filled in thee . behold such a man entreth into the bounds of peace and quietness . 2. christian. lord , this thy short speech containeth much perfection . it is little in words , but full in sense and abundant in fruit . for if it could faithfully be kept by me , then should i not so easily be troubled . for as often as i feel my self unquiet and afflicted , i find that i have strayed from this doctrine . but thou that canst do all things , and ever lovest the profiting of my soul , increase in me thy grace , that i may fulfil thy words , and work out mine own salvation . a prayer against evil thoughts . 3. my lord god , be not far from me ; my god , have regard to help me ; for sundry thoughts have risen up against me , and great fears , afflicting my soul. how shall i pass through them without hurt ? how shall i utterly break them ? christ. i , saith he , will go before thee , and will humble the great ones of the earth , i will open the doors of the prison , and reveal unto thee hidden secrets . christian. do lord as thou sayest , and let all my evil thoughts fly from before thy face . this is my hope , my only comfort , to fly unto thee in every tribulation , to trust in thee , to call upon thee from my heart , and to expect patiently thy comfort . a prayer for enlightning of the mind . 4. enlighten me o good jesus , with a clear-shining inward light , and drive away all darkness from the habitation of my heart . repress my many wandring thoughts , and utterly break in pieces those temptations which violently assault me . fight strongly for me , and vanquish those evil beasts , i mean those inticing desires of the flesh , that so peace may be obtained , by thy power , and that abundance of thy praise may sound in the holy court of a pure conscience . command the winds and tempests ; say unto the sea , be still ; and to the north wind , blow not ; and a great calm shall ensue . 5. send forth thy light and thy truth , that they may shine upon the earth ; for i am as the earth without form and void , until thou enlighten me . pour out thy grace from above , let thy heavenly dew distil upon my heart , supply fresh streams of grace , to water the face of the earth , that it may bring forth good and excellent fruit . lift up my mind which is pressed down by the weight of sins . draw up my whole desire to heavenly things ; that having tasted the sweetness of supernal happiness , it may be irksome to me even to think of earthly vanities . 6. pluck me and deliver me from all the unlasting comfort of creatures ; for no created thing can fully comfort and quiet my desire . joyn me unto thee with an unseparable band of love ; for thou even alone dost satisfie him that loveth thee , and without thee all things are vain . chap. xxiv . of flying curious inquiry of the life of others . christ. son , be not curious , trouble not thy self with idle cares . what is this or that to thee ? do thou follow me . for what is it to thee , whether that man be such or no , or whether this man do , or speak this or that ? thou shalt not need to answer for others , but shalt give account of thy self . why therefore dost thou trouble thy self ? behold i know every one , and do see all things that are under the sun , and do understand how it is with every one ; what he thinks , what he would , and at what his intention aims . all things therefore are to be commited unto me ; but do thou keep thy self in good peace , and let the unquiet be as unquiet as they will. whatsoever they shall have done , or said , shall fall upon themselves , for they cannot deceive me . 2. be not careful for the shadow of a great name , or for the familiarity of many ; nor for the private affection of men : for these things both distract and greatly darken the heart . i would willingly utter my words , and reveal my secrets unto thee , if thou didst diligently observe my coming , and didst open the door of thy heart unto me . be careful and watch in prayer , and humble thy self in all things . chap. xxv . wherein the firm peace of the heart , and true spiritual profiting consisteth ? christ. son , i have said , peace i leave with you , my peace i give to you : not as the world giveth , give i unto you . all do desire peace , but all care not for those things that appertain unto true peace . my peace is with the humble and meek of heart . thy peace doth consist in much patience . if thou wilt hear me and follow my voice , thou mayst enjoy much peace . christian. what then shall i do , lord ? christ. in every thing attend unto thy self what thou doest , and what thou sayest ; and direct thy whole intention unto this , that thou mayst please me alone , and desire or seek nothing besides me . of the sayings and doings of others judg nothing rashly : neither do thou entangle thy self with things not commited unto thee : and doing thus , thou shalt be little or seldom troubled . 2. but never to feel any trouble at all , nor to suffer any grief of heart or body , is not the state of this life , but everlasting rest . think not therefore that thou hast found true peace , if thou feelest no sorrow ; nor that then all is well , if thou have no adversary ; nor that all is perfect , if all things be done according to thy desire . neither do thou then esteem highly of thy self , or account thy self to be specially beloved , if thou be in great devotion and sweetness ; for by these things a true lover of virtue is not known , neither doth the profiting and perfection of a man consist in these things . 3. christian. wherein then lord ? christ. in offering thy self with all thy heart unto the will of god , not seeking thine own interest , neither in great nor little , neither for a time nor for ever , so that thou keepest one and the same countenance with thanksgiving , both in prosperity and in adversity , weighing all things with an equal balance . if thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou preparest thy heart to suffer greater things ; and dost not justify thy self , as though thou oughtest not to suffer these and so great afflictions , but justifiest me in whatsoever i appoint , and praisest my holy name : then thou walkest in the true and right way of peace : and thou shalt have undoubted hope to see my face again with great joy . and if thou attain to the full contempt of thy self ; then shalt thou enjoy as great abundance of peace , as this thy state of sojourning in this world is capable of . chap. xxvi . of the excellency of a free mind , which humble prayer sooner gaineth than reading . christian . lord , it is the work of a perfect man , never to slack his mind from the attentive thought of heavenly things , and as it were to pass without care amongst many cares ; not like a dull sluggard ; but by the priviledge of a free mind , adhering to no creature with inordinate affection . 2. i beseech thee , my most gracious god , preserve me from the cares of this life , lest i should be too much entangled thereby : and for the many necessities of the body , lest i should be caught by pleasure : and from whatsoever is an obstacle to the soul , lest broken with troubles i should be overthrown . i say not from those things that worldly vanity so greatly desireth : but from those miseries , that as punishments and as the common curse of mortality , do weigh down and hinder the soul of thy servant , that it cannot enter into freedom of spirit , as often as it would . 3. o my god , the ineffable sweetness , embitter unto me all carnal comfort , which may draw me away from the love of eternal things , and may wickedly allure me to it self by the beholding of some present delightsome good . let me not be overcome , o lord , let me not be overcome by flesh and blood . let not the world and the short glory thereof deceive me . let not the devil and his subtil fraud supplant me . give me strength to resist , patience to suffer , and constancy to persevere . give me instead of all the comforts of the world , the most sweet unction of thy spirit , and in lieu of carnal love , pour into my soul the love of thy name . 4. behold , meat , drink , cloaths , and other necessaries for the maintenance of the body , are burdensome unto a fervent spirit . grant me to use such refreshments moderately , and not to be intangled with an over great desire of them . it is not lawful to cast away all things , for that nature is to be sustained : but to desire superfluities , and those things that are rather pleasurable , thy holy law forbiddeth : for otherwise the flesh would rebel against the spirit . herein , i beseech thee , let thy hand govern me , and teach me , that i may not exceed . chap. xxvii . that private love most hindreth from the chiefest good. christ. son , thou oughtest to give all for all , and to retain nothing of thy self . know , that the love of thy self doth hurt thee more than any thing in the world. according to the love and affection thou bearest them , so doth every thing cleave unto thee more or less . if thy love be pure , simple , and well ordered , thou shalt be free from the bondage of things . covet not that which thou mayest not have . be not willing to have that which may hinder thee and deprive thee of inward liberty . it is strange that thou committest not thy self wholly unto me , from the bottom of thy heart , with all things that thou canst desire or have . 2. why dost thou consume thy self with vain grief ? why art thou tired with needless cares ? stand to my good will , and thou shalt suffer no detriment at all . if thou seekest this or that , and wouldest be here or there , to enjoy thine own commodity and pleasure ; thou shalt never be at quiet , nor free from trouble of mind ; for in every thing somewhat will be wanting , and in every place there will be some that will cross thee . 3. not every external thing therefore attained and heaped together helpeth thee , but it rather availeth , if thou despise it , and dost utterly root it out from thy heart ; which thou must not understand only of thy revenues and wealth , but of thy seeking after honor also , and thy desire of vain praise , all which do pass away with this world . the place availeth little if the spirit of fervor be wanting ; neither shall that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation ; that is , unless thou stand stedfast in me , thou mayest change , but not better thy self . for when occasion doth happen , thou shalt find not only those things which thou soughtest to fly , but a great deal more . a prayer for purging the heart , and obtaining of heavenly wisdom . 4. christian. strengthen me , o god , by the grace of thy holy spirit . give me to be strengthened in my inward man , and to empty my heart of all unprofitable care and anguish ; not to be drawn away with the sundry desires of any thing either mean or precious , but to look upon all things as passing away , and that my self do also pass away together with them , for nothing is permanent under the sun , where all things are vanity and vexation of spirit . o how wise is he that so considereth them ! 5. grant me , lord , heavenly wisdom , that i may learn above all things to seek and find thee , above all things to relish thee , and to love thee , and to think of all other things as they are , according to the disposal of thy wisdom . grant me prudently to avoid him that flatters me , and to suffer patiently him that contradicts me . for it is a great part of wisdom not to be moved with every blast of words ; nor to give ear to an ill flattering syren ; for so we shall go on securely in the way which we have begun . chap. xxviii . against the tongues of slanderers . christ. son , take it not grievously if some think evil of thee , and speak that which thou wouldest not willingly hear . thou oughtest to judg the worst of thy self , and to think no man weaker than thy self . if thou dost walk spiritually , thou wilt not much esteem of flying words . it is no small wisdom to keep silence in an evil time , and inwardly to run to me , and not to be troubled with the judgment of men. 2. let not thy peace be in the tongues of men ; for whether they interpret well or evil , thou art not therefore another man. where is true peace , and true glory ? is it not in me ? and he that coveteth not to please men , nor feareth to displease them , shall enjoy much peace . from inordinate love and vain fear ariseth all disquietness of heart and distraction of the mind . chap. xxix . how we ought to call upon god , and bless him when tribulation draweth near . christian . blessed ( o lord ) be thy name for ever ; since it pleaseth thee that this temptation and tribulation should come upon me . i cannot flie it ; but have need to flie to thee that thou mayest help me , and turn it to my good . lord i am now afflicted , and it is not well with me . i am much troubled with this present suffering . and now dear father , what shall i say ? i am caught amidst straits , save me from this hour . yet therefore came i into this hour , that thou mayest be glorified , when i shall be greatly humbled , and by thee delivered . let it please thee lord , to deliver me ; for , poor wretch that i am , what can i doe , and whither shall i go without thee ? grant patience lord , even this time also . help me my god , and then i will not fear how grievously soever i be afflicted . 2. and now in these my troubles what shall i say ? lord , thy will be done ; i have well deserved to be afflicted and grieved . surely i ought to bear it ; and o that i could bear it with patience , until the tempest be passed over , and it become calm ! but thy omnipotent hand is able to take even this temptation from me , and to asswage the violence thereof , that i utterly sink not under it , as oftentimes heretofore thou hast done unto me , o my god , my mercy . and how much the more hard it is to me , so much the more easie is this change of the right hand of the most high. chap. xxx . of craving the divine aid , and confidence of recovering grace . christ. son , i am the lord that giveth strength in the day of tribulation . come unto me when it is not well with thee . this is that which most of all hindereth heavenly consolation , that thou art slow in turning thy self unto prayer . for before thou dost earnestly pray unto me , thou seekest in the mean while many comforts , and delightest thy self in outward things . and hence it comes to pass that all doth little profit thee , until thou consider that i am he that delivers those that trust in me , and that out of me there is neither powerful help , nor profitable counsel , nor lasting remedy . but now thou having recovered breath after the tempest ; gather strength again in the light of my mercies ; for i am at hand , saith the lord , to repair all , not only entirely , but also abundantly and in a very plentiful measure . 2. is there any thing hard to me ? or am i like unto him that promiseth and performeth not ? where is thy faith ? be firm and constant . take courage and be patient ; comfort will come to thee in due time . wait , wait for me , i will come and heal thee . it is a temptation that vexeth thee , and a vain fear that affrighteth thee . what else doth the care for future contingencies bring thee , but sorrow upon sorrow ? sufficient for the day is the evil thereof . it is a vain and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never come to pass . 3. but it is incident to man , to be deluded with such imaginations ; and a sign of a weak mind to be so easily drawn away by the suggestion of the enemy . for he careth not so he delude and deceive thee , whether it be true or false which he proposeth ; whether he overthrow thee with the love of present , or the fear of future things . let not therefore thy heart be troubled , neither let it fear . believe in me , and put thy trust in my mercy . when thou thinkest thy self furthest off from me , oftentimes i am nearest unto thee . when thou judgest that almost all his lost , then oftentimes the greatest advantage of gaining is at hand . all is not lost when any thing falleth out contrary . thou must not judg according to that which thou feelest for the present ; nor so take , or give thy self over to any grief , from whence soever it cometh , as though all hope of delivery were quite gone . 4. think not thy self wholly left , although for a time i have sent thee some tribulation , or withdrawn thy desired comfort ; for this is the way to the kingdom of heaven . and without doubt it is more expedient for thee and the rest of my servants , that ye be exercised with adversities , than that ye should have all things according to your desires . i know the secret thoughts of thy heart , and that it is very expedient for thy welfare , that thou be left sometimes without taste of spiritual sweetness , and in a dry condition lest perhaps thou shouldest be puffed up with thy prosperous estate , and shouldest please thy self in that which thou art not . that which i have given i can take away ; and restore it again when i please . 5. when i give it , it is mine , when i withdraw it , i take not any thing that is thine ; for mine is every good and every perfect gift . if i send thee affliction , or any cross whatsoever , repine not , nor let thy heart fail thee ; i can quickly succor thee ; and turn all thy heaviness into joy . nevertheless i am righteous , and greatly to be praised when i deal thus with thee . 6. if thou be wise , and considerest this rightly , thou wilt never mourn so dejectedly for any adversity that befalleth thee , but rather rejoyce and give thanks , yea , account this thy only joy that afflicting thee with sorrows , i do not spare thee . as my father hath loved me , i also love you , said i unto my beloved disciples ; whom certainly i sent not out to temporal joyes , but to great conflicts ; not to honors , but to contempts ; not to idleness , but to labors ; not to rest , but to bring forth much fruit with patience . my son , remember these words . chap. xxxi . of the contempt of all creatures , to find out the creator . christian . lord , i stand in need of yet greater grace , that i may reach to that pitch , as that nor man nor any creature may be a let unto me . for as long as any thing detains me , i cannot freely take my flight unto thee . he desired to fly freely that said , who will give me wings like a dove , and i will fly and be at rest ? what thing more quiet than the single eye ? and what more free , than he that desireth nothing upon earth ? man ought therefore to pass over all creatures , and perfectly to forsake himself , and to remain in excess of mind , and to see that thou the creator of all things , hast nothing amongst creatures like unto thee . and unless a man be freed from the affection of all creatures , he cannot with freedom of mind attend unto divine things . and for this cause there are so few contemplative men to be found , for that few can wholly withdraw themselves from things created and perishing . 2. but to do this there is need of much grace which may raise up the soul , and enravish it above it self . and unless a man be raised up in spirit , and freed from all creatures , and wholly united unto god ; whatsoever he knoweth , and whatsoever he hath , is of little account . a long while shall he be little , and lie grovelling below , that esteemeth any thing great , but the one only infinite and eternal good. for whatsoever is not god , is nothing , and ought to be accounted as nothing . there is great difference between the wisdom of an illuminated and religious man , and the knowledg of a learned and studious clerk. for more noble is that learning which floweth from above from the divine influence , than that which is painfully gotten by the wit of man. 3. there are many that desire contemplation , but they endeavor not to practise those things that are required thereunto . another great let is this , that we rest in signs and sensible things , and take little care about the perfect mortification of our selves . i know not what it is , nor by what spirit we are led , nor what we pretend , we that seem to be called spiritual , that we take so much pains and so great care for transitory and low things , and fearce or seldom think of our own inward concernments , with the full recollection of our minds . 4. alas , presently after a slight recollection , we break out again , and weigh not our words with diligent examination . we mind not where our affections lie ; nor be wail the impurity that is in all our actions . for all flesh had corrupted his way , and therefore did that general flood ensue . sith our inward affection then is much corrupted , it must needs be that our actions proceeding thence be corrupted , as a sign of the want of inward vigor . from a pure heart proceedeth the fruit of a good life . 5. we ask how much one hath done , but how virtuously or vigorously it was done , is not so diligently considered . we inquire whether he be strong , rich , beautiful , handsome , a good writer , a good singer , or a good laborer , but how poor he is in spirit , how patient and meek , how religious and spiritual , is seldom spoken of . nature respecteth the outward things of man , grace turneth it self to the inward . that is often deceived ; this hath her trust in god , to the end she be not deceived . chap. xxxii . of denial of our selves , and forsaking all inordinate desires . christ. son , thou canst not possess perfect liberty , unless thou wholly deny thy self . all such are fettered and in bondage as seek their proper interest wholly , and are lovers of themselves , covetous , curious , wanderers , always seeking pleasure , and not the things of jesus christ ; but oftentimes devising and framing that which will not continue ; for all that is not of god shall perish : keep this short and compleat saying : forsake all , and thou shalt find all . leave thy inordinate desires , and thou shalt find rest . consider this well ; and when thou hast fulfilled it , thou shalt understand all . 2. christian. lord , this is not one days work , nor childrens sport ; yea , in this short word all the perfection of religious persons is included . christ. son , thou must not go back , nor straightways be dejected , when thou hearest of the way of the perfect ; but rather be stirred up to higher things , or at least in desire sigh after them . i would it were so well with thee , and thou wert come up to this pitch , that thou wert no longer a lover of thy self , but didst stand meerly at my beck , and at his whom i have appointed a father over thee ; then thou shouldest exceedingly please me , and all thy life would pass away in joy and peace , thou hast yet many things to forsake , which unless thou wholly resign up unto me , thou shalt not attain to that which thou desirest . i counsel thee to buy of me gold tried in the fire , that thou mayest become rich , that is heavenly wisdom , which treadeth under foot all base and earthly things . set little by earthly wisdom , and care not fondly to please others or thy self . 3. i said , that the mean things must be bought with precious things and such as were with men of great esteem . for the true heavenly wisdom seemeth mean and of small account , and is scarce thought of by men ; for that esteemeth not highly of it self , nor seeketh to be magnified upon earth ; many praise it from the teeth outward , but in their life they are far from it ; yet is it the precious pearl which is hidden from many . chap. xxxiii . of inconstancy of heart , and of directing our final intentions unto god. christ. son , trust not to thy present affection ; for it will quickly be changed into another thing . as long as thou livest , thou art subject to mutability , even against thy will ; so that now thou art merry , now sad ; now quiet , now troubled ; now devout , now undevout ; now diligent , now slow ; now grave , now light . but he that is wise and well instructed in the spirit , standeth fast upon these mutable things ; not heeding what he feeleth in himself , or which way the wind of instability bloweth ; but that the whole intention of his mind may tend to the right and best end . for thus he may continue one , and the self same , and unshaken in the midst of so many various events , directing continually the single eye of his intention unto me . 2. and how much purer the eye of the intention is , with so much the more constancy doth he pass through the several kinds of storms . but in many things the eye of a pure intention waxeth dimsighted , for it quickly looketh upon some delightsom object that it meeteth withal ; and it is rare to find one that is wholly free from all blemish of self-seeking . so the jews in times past came into bethany to martha and mary , not for jesus alone , but to see lazarus also . the eye of our intention therefore is to be purged , that it may be single and right , and to be directed unto me , beyond the manifold diversity of all mediums . and whatsoever earthly objects come between . chap. xxxiv . that god is sweet , above all things , and in all things , to him that loveth . christian . behold , my god , and all things . what would i have more , and what more happy thing can i desire ? o sweet and savory word ! but to him that loveth the word , not the world nor those things that are in the world , my god , and all things . enough is said to him , that understandeth ; and to him that loveth it is pleasant to repeat it often . for when thou art present , all things do yield delight ; but when thou are absent , every thing becomes irksom . thou givest quiet of heart and much peace , and pleasant joy . thou makest us think well of all things , and praise thee in all things ; neither can any thing please long without thee ; but if it be pleasant and grateful , thy grace must be present , and it must be seasoned with the sweetness of thy wisdom . 2. what is not savory unto him to whom thou art pleasing ? and whom thou delightest not , what can be pleasant to him ? but the wise of this world , and they that relish the things of the flesh , come short of thy wisdom ; for in the world is much vanity , and in the flesh is death . but they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; for they are changed from vanity to truth , from the flesh to the spirit . these relish god ; and what good soever is found in creatures , they wholly refer unto the praise of their maker . notwithstanding great yea very great is the difference between the sweetness of the creator and of the creature , of eternity and of time , of light uncreated and of light enlightned . 3. o thou everlasting light , surpassing all created lights , dart the beams of thy brightness from above , which may pierce all the most inward parts of my heart ; purifie , rejoyce , enlighten and enliven my spirit , with all the powers thereof , that i may cleave unto thee with abundance of joy and triumph . o when will that blessed and desired hour come , that i may be filled with thy presence , and thou mayest be unto me all in all ! as long as this is not granted me , i shall not have full joy . alas ! the old man yet liveth in me , he is not wholly crucified , he is not perfectly dead . he doth as yet lust strongly against the spirit , and stirreth up inward wars , and suffereth not the kingdom of my soul to be in peace . 4. but thou that rulest the power of the sea , and stillest the rising of the waves thereof , arise and help me ; scatter the people that desire war , destroy them in thy might , display thy greatness , and let thy right hand be glorified , for there is no hope nor refuge for me , but in thee my lord god. chap. xxxv that there is no security from temptation in this life . christ. son , there is no security in this life ; as long as thou livest , thou shalt always have need of spiritual armor . thou livest among enemies , and art assaulted on the right hand and on the left . if therefore thou defendest not thy self on every side with the shield of patience , thou canst not be long unwounded . moreover , if thou fix not thy heart on me with a sincere will to suffer all things for me , thou canst not bear the heat of this battel , nor obtain the triumphant reward of the saints in bliss . thou oughtest therefore manfully to go through all , and to use a strong hand against whatsoever withstandeth thee . for to him that overcometh is manna given ; but for the negligent there remains much misery . 2. if thou seekest rest in this world , how wilt thou then attain to everlasting rest ? dispose not thy self to much ease , but to much patience . seek true peace , not in earth , but in heaven ; not in men nor in any other creature , but in god alone . thou oughtest for the love of god willingly to undergo all things , even labors , griefs , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humblings , shame , corrections , and contempts ; these help to virtue : these try a novice of christ ; these make the heavenly crown . i will give an everlasting reward for a short labor , and infinite glory for transitory shame . 3. thinkest thou that thou shalt always have spiritual consolations at will ? my saints had not so , but they had many afflictions , and sundry temptations , and many discomforts ; in all which they did bear up themselves patiently , and trusted rather in god than in themselves , knowing that the sufferings of this time are not condign to the deserving of future glory . wilt thou have that straightways , which many after many tears and great labors have hardly obtained ? wait upon the lord , do manfully , be of good courage ; do not despair , do not fly , but with constancy expose both body and soul for the glory of god. i will reward thee in most plentiful manner , and i will be with thee in all thy tribulations . chap. xxxvi . against the vain judgments of men. christ. son , cast thy heart constantly upon god , and fear not the judgment of men , when thy conscience giveth testimony of thy piety and innocency . it is a good and happy thing to suffer in such a way ; neither will it be burdensome to an humble heart , nor to him that trusteth rather in god than in himself . the most part of men are given to talk much , and therefore little heed is to be given them ; neither is it possible to satisfie all . although paul endeavored to please all in the lord , and made himself all things unto all , yet with him it was a very small thing that he should be judged of mans judgment . 2. he did for the edification and salvation of others as much as he could , and lay in him ; yet could he not hinder but that he was sometimes judged and despised by others . therefore he committed all to god , who knew all , and he defended himself with patience and humility against evil tongues ; and such as thought vanities and lies , and spake what they listed : yet sometimes notwithstanding he answered , lest the weak should be offended by his silence . 3. who art thou that fearest a mortal man ? to day he is , and to morrow he is not seen . fear god , and thou shalt not need to fear the terrors of men. what harm can the words or injuries of any do thee ? he rather hurteth himself than thee ; neither can he avoid the judgment of god , whosoever he be . have thou god before thine eyes , and contend not with complaining words . and if for the present thou seemest to be worsted , and to suffer shame without desert ; do not therefore repine , neither do thou lessen thy crown by thy impatience ; but rather lift up thy eyes to me in heaven , who am able to deliver thee from all shame and wrong , and to render to every one according to their works . chap. xxxvii . of a full and pure resignation of our selves , for the obtaining freedom of heart . christ. son , forsake thy self , and thou shalt find me . make no self respecting choice of any thing , appropriate nothing to thy self , and thou shalt ever be a gainer . for greater grace shall be given thee , when thou dost perfectly resign thy self , and not turn back to take thy self again . christian. lord , how often shall i resign my self ; and wherein shall i forsake my self ? christ. always , and every hour , as well in little things as in great . i do except nothing , but do require that thou be naked and void of all things . otherwise how canst thou be mine , and i thine , unless both within and without thou be free from all self will ? and how much the sooner thou dost this , so much the better it will be with thee ; and how much the more fully and sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gain . 2. some there are that resign themselves , but with some exception ; for they put not their whole trust in god , and therefore they study how to provide for themselves . some also at the first do offer all , but afterwards being assailed with temptations , do return again to that which they had left , and therefore they go not forward in the way of virtue . these shall not attain to the true liberty of the pure heart , nor to the favor of my sweetest familiarity , unless they first make an entire resignation and a daily oblation of themselves unto me . for without this there neither is nor can be the fruitive union with me . 3. i have often said unto thee , and now again i say the same , forsake thy self , resign thy self , and thou shalt enjoy much inward peace . give all for all ; seek nothing , require back nothing , abide purely and with a firm confidence in me , and thou shalt enjoy me ; thou shalt be free in heart , and darkness shall not have power over thee . let this be thy whole endeavor , let this be thy prayer , let this be thy desire ; that being stript of all selfness , thou mayest even nakedly follow naked jesus , and dying to thy self , mayest live eternally to me . then shall all vain imaginations , evil perturbations , and superfluous cares fly away ! then shall immoderate fear leave thee , and inordinate love shall die . chap. xxxviii . of good government in outward things , and of recourse to god in dangers . christ. son , thou oughtest with all diligence to procure , that in every place and action or external business , thou be inwardly free and master of thy self , and that all things be under thee , and thou not under them ; that thou mayest be lord and master of thy actions ; not a servant or a hireling , but rather a free-man and a true hebrew , passing into the lot and freedom of the sons of god , who standing upon the things that are present , view the things which are eternal ; who look on transitory things with the left eye , and with the right do behold the things of heaven ; whom temporal things cannot draw to cleave unto them , but they rather draw temporal things to serve them , and to be disposed by them in such a way as they are ordained by god , and appointed by the creator of all , who hath left nothing in his creatures without due order . 2. if thou remain stedfast in all events , and dost not weigh by the outward appearance , nor with a carnal eye , the things which thou seest and hearest ; but presently in every affair dost enter with moses into the tabernacle to ask councel of the lord ; thou shalt sometimes hear the divine oracle , and shalt return instructed concerning many things both present and to come . for moses had always recourse to the tabernacle for the deciding of doubts and controversies , and fled to the help of prayer , for a defence against the iniquity and dangers of men. so oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the divine favor . for the scripture testifieth , that therefore was ioshuah and the children of israel deceived by the gibeonites , because they asked not councel at the mouth of the lord , but giving too lightly credit to their fair words , were deluded with their counterfeit piety . chap. xxxix . that a man be not over-earnest in his affairs . christ. son , always commit thy cause to me , i will dispose well of it in due time ; wait for my ordering of it , and thou shalt find it will be for thy good . christian. lord , i do most willingly commit all unto thee , for my care can avail little . o that i cleaved not too much to future events , but offered my self with all readiness of mind to thy good pleasure ! 2. christ , son , oftentimes a man doth earnestly labor for that which he desireth , and when he hath gotten it , he beginneth to be of another mind ; for mans affections do not long continue fixed on one thing , but do pass from one to another . it is therefore no small thing for a man to forsake himself even in the smallest things . 3. the true spiritual profiting of a man consisteth in the denying of himself ; and he that is thus resigned , liveth in great freedom and security . but the old enemy , who always sets himself against all that are good , ceaseth at no time from tempting , but day and night lieth grievously in wait , to cast the unwary , if he can , into the snare of deceit . therefore watch and pray , saith our lord , that ye enter not into temptation . chap. xl. that man hath no good of himself nor any thing whereof he can glory . christian . lord , what is man that thou art mindful of him , or the son of man , that thou visitest him ! what hath man deserved that thou shouldest favor him ? lord , what cause have i to complain , if thou forsake me ? or if thou doest not that which i desire , what can i justly say against it ? surely , this i may truly think and say , lord , i am nothing , i can do nothing , i have nothing that is good of my self ; but in all things i am defective , and do ever tend to nothing ; and unless thou help me , and dost inwardly instruct me , i become altogether cold , and am dissolved . 2. but thou , o lord , art always the same , and endurest for ever ; always good , just , and holy , doing all things well , justly and holily , and disposing all things with wisdom . but i that am more ready to go backward than forward , do not ever continue in one estate , for seven times are passed over me ; yet doth it soon turn to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . for thou alone canst help me without the aid of man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be turned to thee alone , and there shall rest . 3. wherefore if i could once perfectly forsake all humane comfort , either for the attaining of devotion , or for mine own necessity , which inforceth me to seek after thee , ( for none else can comfort me ) then might i well hope in thy grace , and rejoyce for the gift of new consolation . 4. thanks be unto thee , from whence all proceedeth , as often as it goeth well with me ; but i am mere vanity and nothing in thy sight , and unconstant and weak man. whereof then can i glory ? or for what do i desire to be esteemed of ? is it not even for nothing ? but this is most vain . truly vain glory is an evil plague and a very great vanity ; because it draweth man from true glory , and robbeth him of heavenly grace . for whilest a man pleaseth himself , he displeaseth thee ; whilst he gapeth after the praise of men , he is deprived of true virtues . 5. but the true glory and holy rejoycing is for a man to glory in thee , and not in himself ; to rejoyce in thy name , and not in his own virtue or strength , nor to delight in any creature , but for thee . praised be thy name , not mine ; magnified be thy work , not mine . let the holy name be blessed , but to me let no part of mens praises be given . thou art my glory , thou art the joy of my heart . in thee will i glory and rejoyce all the day ; but as for my self i will not glory , but in my infirmities . 6. let the iews seek honor one of another ; i will desire this which is from god alone . for all humane glory , all temporal honor , all worldly highness , compared to thy eternal glory , is vanity and folly . o my truth , my mercy , my god , most blessed trinity , to thee alone be praise , honor , power and glory for evermore . chap. xli . of the contempt of all temporal honors . christ. son , trouble not thy self , if thou seest others honored and advanced , and thy self contemned and debased . lift up thy heart unto me in heaven , and the contempt of men on earth will not grieve thee . christian. lord , we are blind , and quickly seduced with vanity . if i look well into my self , i cannot say that any creature hath done me wrong ; and therefore i cannot justly complain of thee . 2. but because i have often and grievously sinned against thee , all creatures do justly take arms against me ; for shame and contempt is due unto me , but unto thee praise , honor and glory . and unless i frame my self with a very good will to be despised and forsaken of all creatures , and to be esteemed nothing at all ; i cannot obtain inward peace and strength nor be spiritually enlightned , nor fully united unto thee . chap. xlii . that our peace is not to be placed in men. christ. son , if the peace thou hast with any be grounded upon the opinion which thou hast of him , or upon the account of thine acquaintance with him , thou shalt ever be in an unconstant and enthralled condition ; but if thou have recourse unto the everliving and eternal truth , a friend going from thee or dying shall not grieve thee . the love of thy friend ought to be grounded in me ; and for me is he to be beloved , whosoever he be whom thou thinkest well of , and is very dear unto thee in this life . no friendship can avail , or continue without me ; neither is that love true and pure , which is not knit by me . thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of men. man approacheth so much the nearer unto god , by how much the further off he departeth from all earthly comfort ; so much the higher also he ascendeth unto god by how much lower he descendeth into himself , and how much the meaner he is in his own sight . 2. but he that attributeth any good unto himself , hindereth the coming of gods grace unto him ; for the grace of the holy ghost ever seeketh an humble heart . if thou couldest perfectly annihilate thy self , and empty thy self of all created love ; then should i flow into thee with great abundance of grace . when thou castest thy eyes on creatures , the sight of thy creator is taken from thee . learn to overcome thy self in all things , for the love of thy creator ; and then shalt thou be able to attain to divine knowledge . how little soever the thing be , if it be inordinately loved and regarded ; it defileth the soul , and hindereth the enjoying of the chiefest good . chap. xliii . against vain and secular knowledg . christ. son , let not the fair speeches and subtile sayings of men move thee . for the kingdom of god consisteth not in word , but in power . observe well my words ; for they enflame hearts , and enlighten minds , they cause compunction , and bring sundry comforts . do thou never read to shew thy self learned or wise ; but labor to mortify thy sins ; for that will profit thee more than the knowledg of many difficult questions . 2. when thou shalt have read and known many things ; thou oughtest ever to return to one beginning and principle . i am he , that teacheth man knowledg , and give unto babes a more clear understanding , that can be taught by man. he therefore , to whom i speak , shall quickly be wise , and shall profit much in the spirit . wo be to them that enquire many curious things of men , and do little mind the way how to serve me . the time will come , when the master of masters shall appear , christ the lord of angels , to hear the lessons of all , that is , to examine the consciences of every one ; and then he will search jerusalem with a candle , and the hidden things of darkness shall be laid open , and the arguings of mens tongues shall be silent . 3. i am he that in an instant do raise up the humble mind to understand more of the eternal truth , than can be gotten by ten years study in the schools : i teach without the noise of words , without the confounding of opinions , without ambition of honor , without the scuffling of arguments . i am he that teacheth to despise earthly things , to loath things present , to seek the everlasting , to relish the things that are eternal , to flee honors , to suffer injuries , to place all hope in me , to desire nothing out of me , and above all things ardently to love me . 4. for a certain person by loving me entirely , learned divine things , and spake that which was admirable ; he profited more by forsaking all things , than in studying subtilties . to some i speak common things , to others more special things ; to some i appear sweetly by signs and figures , but to some i reveal mysteries with much light . the voice of books is indeed one , but it teacheth not all men alike . for i am the inward teacher , i am the truth , i am the searcher of the heart , the discerner of the thoughts , the setter forwards of what is good , distributing to every one as i judge meet . chap. xliv . of not drawing outward things to our selves . christ. son , in many things thou oughtest to be ignorant , and esteem thy self as dead upon earth , and as one to whom the whole world is crucified . thou must also pass by many things with a deaf ear , and rather think of that which appertaineth to thy peace . it is better for thee to turn thine eyes from what doth mislike thee , and to leave unto every one his own opinion , than to strive with contentious words . if all stand well betwixt thee and god , and if thou hast his judgment in thy mind , thou shalt the more easily bear if thou be overcome . 2. christian. o lord , to what a pass are we come ! behold , we bewail a temporal loss , for a little gain we toil and run ; and the spiritual damage of our soul is forgotten , and hardly at length called to mind . that which little or nothing profiteth , is minded ; and that which is chiefly necessary , is slightly passed over , because the whole man doth slide down into eternal things ; and unless he speedily repent , he lieth immerst in them , and that willingly . chap. xlv . that credit is not to be given to all men : and how prone man is to offend in words . christian . help me , o lord , in my tribulation , for vain is the help of man. how often have i been deceived , finding want of faith where i thought it sure ? and how often have i found faith where i least expected it ? it is vain therefore to trust in men ; but the salvation of the just , o lord , is in thee . blessed be thou my lord god , in all things that befal us . we are weak and inconstant , quickly deceived , and soon changed . 2. who is he , that in all things so warily and circumspectly keeps himself , that he never falls into any deceit or perplexity ? but he that trusteth in thee , o lord , and seeketh thee with a single heart , doth not so easily fail ; and if he fall into any tribulation , be he never so much enthralled , yet he shall quickly be either delivered or comforted by thee . for thou wilt not forsake him for ever that trusteth in thee . a friend is rare to be found , that continueth faithful in all his friends distress ; but thou , o lord , thou alone art most faithful at all times , and there is none like unto thee . 3. o how wise was that holy soul that said , my mind is firmly settled and grounded in christ ! if it were so with me , then would not humane fear so easily trouble me , nor the darts of words move me . who can foresee all things ? who is able to beware before-hand of future evils ? if things even foreseen do oftentimes hurt us , how can things unlooked for choose but wound us grievously ? but why did i not provide better for my self , miserable wretch ? why also have i so easily given credit to others ? but we are men , nothing but frail men , although by many we are reputed and called angles . to whom shall i give credit , lord ? to whom but to thee ? thou art the truth that neither dost deceive , nor can be deceived . and on the other side , every man is a liar , weak , unconstant , and subject to fall , especially in words ; and therefore we must not easily give credit even to that , which in outward shew seemeth at the first to be right . 4. o with what wisdom hast thou warned us to beware of men ! and because a mans foes are they of his own houshold , not to give credit , if one should say , lo here , or lo there . i am taught to my cost , and o that i might thereby encrease my care , and not my folly . be wary saith one , be wary , keep to thy self what i tell thee ; and whilst i hold my peace , and think it is secret , he cannot keep that secret which he desired should be secret , but presently discloseth me and himself , and goeth his way . from such tales and such indiscreet persons protect me , o lord , that i fall not into their hands , nor ever commit such things . give me to observe truth and constancy in my words , and remove far from me a deceitful tongue . what i am not willing to suffer , i ought by all means to avoid . 5. o how good is it and tending to peace , to be silent of others , nor to believe promiscuously all that is said , nor easily to report what we have heard ; to lay ones self open to few ; always to seek after thee who art the beholder of the heart ; not to be carried about with every wind of words , but to desire that all things both within and without , be accomplished according to the pleasure of thy will. how safe is it for the keeping of heavenly grace , to fly the sight of men , and not to seek those things that seem to cause admiration abroad , but to follow that will all diligence , which bringeth amendment of life and zeal of godliness . 6. to how many hath virtue known and over hastily commended , been hurtful ? how profitable hath grace been kept with silence in this mortal life , which is nothing but a temptation and a warfare ? chap. xlvi . of putting our trust in god when evil words arise . christ. son , be constant , and put thy trust in me . for what are words but words ? they fly through the air , but hurt not so much as a stone . if thou be guilty , see that thou be not unwilling to amend thy self ; if thou be innocent , resolve to suffer this willingly for the sake of god. it is but a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure hard stripes . and why do small matters go to thy heart , but for that thou art yet carnal , and regardest men more than thou oughtest ? because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , but seekest the shades of excuses . 2. but look better into thy self , and thou shalt see that the world is yet alive in thee , and a vain affection to please men. for when thou shunnest to be humbled and reproved for thy faults , it is evident that thou art neither truly humble , nor truly dead to the world , nor the world crucified to thee . but give diligent ear to my words , and thou shalt little regard ten thousand words spoken by men. behold , if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to pass and madest no more reckoning of it than of a mote ? could all those words pluck as much as one hair from thy head ? 3. but he that hath no heart in him , nor hath god before his eyes , is easily moved with a word of dispraise ; when as he that trusteth in me , and affects not to confide in his own judgment , shall be free from humane fears . for i am the judge and the discerner of all secrets : i know how the matter passed ; i know him that offereth the injury , and him that suffereth it . from me hath this proceded ; this hath happened by my permission , that the thoughts of many hearts may be revealed . i shall judge the guilty , and the innocent ; but by a secret judgement i would before hand try them both . 4. the testimony of men oftentimes deceiveth ; but my judgement is true , it shall stand and not be overthrown . it is commonly hidden , and not known in every thing , but to few notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seems not right . men ought therefore to have recourse to me in every judgment , and not to leave to their own opinions . for the just man will not be troubled , whatsoever befalleth him from god ; and if any thing be wrongfully brought forth against him , he will not much care ; neither will he vainly be glad , if by others he be with reason excused . for he considereth that i am he that searcheth the heart and reins , and do judge not according to the outward face , nor humane appearance . for that is oftentimes found culpable in my sight , that in the judgment of men is thought to be commendable . 5. christian. o lord god , the just judg , strong and patient , thou who knowest the frailty and pravity of man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . thou knowest that which i know not , and therefore in every reproof i ought to have humbled my self , and to have born meekly ; vouchsafe mercifully to pardon me , as often as i have failed herein , and give me again grace of greater sufferance . for thy abundant mercy is more available to me for the obtaining of pardon , than my conceived justice for the defence of my hidden conscience . although i know nothing by my self , yet i cannot hereby justifie my self ; for without thy mercy no man living shall be justified in thy sight . chap. xlvii . that all grievous things are to be endured for life everlasting . christ. son , be not dismaied with the painful labors which thou hast undertaken for me , neither be thou wholly discomforted for the tribulations which do befal thee ; but let my promise strengthen and comfort thee in all events . i am able to reward thee infinitely and above all measure . thou shalt not long toil here , nor always be pressed with griefs . wait a while and thou shalt see a speedy end of thy evils . there will come an hour when all labor and trouble shall cease . little and short is all that which passeth away with time . 2. do what thou dost ; labor faithfully in my vineyard , i will be thy reward . write , read , sing , mourn , keep silence , pray , suffer crosses manfully ; life everlasting is worthy of all these yea and greater combats . peace shall come in the day which is known unto the lord , and there shall be neither day nor night , to wit , of this time , but everlasting light , infinite brightness , stedfast peace , and secure rest . then thou shalt not say , who shall deliver me from the body of this death ? nor cry , wo is me , that my sojourning is prolonged ! for death shall be thrown down , and salvation shall appear which never shall have end , there shall be no anxiety ; but blessed joy , sweet and lovely company . 3. o , if thou hadst seen the everlasting crowns of the saints in heaven , and with how great glory they now rejoyce who in times past were contemptible to this world , and esteemed unworthy of life it self ; truly thou wouldest presently humble thy self even unto the earth ; and wouldest rather seek to be under the feet of all , than to have command so much as over one ; neither wouldest thou desire the pleasant days of this life , but rather rejoyce to suffer affliction for god , and esteem it thy greatest gain to be reputed as nothing amongst men. 4. o if thou hadst a relishing of these things , and didst suffer them to sink into the bottom of thy heart , how durst thou so much as once to complain ? are not all painful labors to be endured for everlasting life ? it is no small matter , to lose or to gain the kingdom of heaven . lift up thy face therefore unto heaven ; behold i , and all my saints with me , who in this world had great conflicts , do now rejoyce , now are comforted , now are secure , now are at rest , and shall remain with me everlastingly in the kingdom of my father . chap. xlviii . of the everlasting day , and shortness of this life . christian . o most blessed mansion of the heavenly city ! o most clear day of eternity , which night obscureth not , but the highest truth ever enlightneth ; a day of continual joy , of perpetual quietness , and never changing into a contrary state ! o that that day would once appear , and all these temporal things were at an end ! to the saints it shineth glistering with evelasting brightness , but to those that are pilgrims upon earth , it appeareth only afar off , and as it were through a glass . 2. the citizens of heaven do know how joyful that day is ; but the banished children of eve bewail the bitterness and tediousness of this . the daies of this life are short and evil , full of sorrow and anguish ; where man is defiled with many sins , incumbred with many passions , disquieted with many fears , filled with many cares , distracted with many curiosities , intangled with many vanities , compassed about with many errors , worn away with many labors , vexed with temptations , weakned with pleasures , tormented with want . 3. o , when shall these evils be at an end ! when shall i be delivered from the miserable bondage of sin ! when shall i think , o lord , of thee alone ! when shall i fully rejoyce in thee ! when shall i enjoy true liberty without all impediments whatsoever , without all trouble of mind and body ! when shall i have solid peace , secure and undisturbed peace , peace within and without , peace every way assured ! o good jesus when shall i stand to behold thee ! when shall i contemplate the glory of thy kingdom ! when wilt thou be unto me all in all ! o when shall i be with thee in thy kingdom , which thou hast prepared for thy beloved from all eternity ! i am left a poor and banished man in the land of mine enemies , where there are daily wars and great calamities . 4. comfort my banishment , asswage my sorrow ; for my whole desire fighteth after thee . for all is burdensome to me whatsoever this world offereth for my comfort . i long to enjoy thee most inwardly but i cannot attain unto it . my desire is that i may be wholly given up to heavenly things , but temporal things and unmortified passions weigh me down . with the mind i would be above all things , but with the flesh i am inforced to be subject against my will. thus unhappy man that i am , i fight against my self , and am become grievous to my self , whilst my spirit seeketh to be above , and my flesh to be below . 5. o what do i inwardly suffer , when in my mind i consider heavenly things , and presently in my prayers a multitude of carnal imaginations present themselves before me ! my god , be not far from me , depart not in thy wrath from thy servant . cast forth thy lightning , and disperse them ; send out thy darts , and break all the imaginations which my enemy casts in . gather in , call home my senses unto thee , make me forget all the things of this world : grant me to cast away speedily the imaginations of wickedness . succor me , o thou the everlasting truth , that no vanity may move me . come heavenly sweetness and let all impurity fly from before thee . pardon me also , and mercifully forgive me as often as i think upon any thing else besides thee in prayer . i do truly confess , that i am wont to be subject to many distractions ; for oftentimes i am not there , where i do corporally stand , or sit , but i am rather there , whither my thoughts do carry me . where my thought is , there am i : there is oftentimes my thought , where my affection is . that quickly offereth it self unto me , which is naturally delightsom , or by custom is pleasing . 6. and for this cause , thou that art truth it self hast plainly said . where thy treasure is , there is also thy heart . if i love heaven , i willingly think of heavenly things . if i love the world , i rejoyce at the felicity of the world , and grieve for the adversity thereof . if i love the flesh , i shall fancy oftentimes those things that are pleasing to the flesh ; if i love the spirit , i delight to think of spiritual things . for whatsoever i love , thereof do i willingly speak , and hear , and carry home with me the forms , the ideas and representations thereof . but blessed is that man , that for thee , o lord , dismisseth all creatures , that violently resisteth nature , and through fervor of spirit crucifieth the lusts of the flesh , that so with a serene conscience he may offer pure prayer unto thee , and be meet to be admitted into the angelical quire , all earthly things both outwardly and inwardly being excluded . chap. xlix . of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . christ. son , when thou perceivest the desire of everlasting bliss to be given thee from above , and desirest to depart out of the tabernacle of this body , that thou mayest behold my brightness without shaddow of turning ; open thy heart wide , and receive this holy inspiration with thy whole desire . give greatest thanks to the heavenly goodness , that dealeth with thee so favorably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall down to the things of earth . neither dost thou obtain this by thy own thought or endeavor , but by the mere dignation of heavenly grace and divine favor ; to the end that thou mayest make a further progress in holiness , and obtain greater humility , and prepare thy self for future battels , and endeavor to cleave unto me with the whole affection of thy heart , and serve me with a fervent desire . 2. son , the fire burneth many times , but the flame ascendeth not up without smoak ; so likewise the desires of some men burn towards heavenly things , and yet they are not free from temptation of carnal affection ; and therefore it is not altogether purely for the honor of god that which they so exactly request of him . such is also oftentimes thy desire , which thou hast pretended to be so serious . for that is not pure and perfect , which is tinctured with the love of thine own proper commodity and interest . 3. ask not that which is delightful and profitable to thee , but that which is acceptable to me , and appertaineth to my honor ; for if thou judgest aright , thou oughtest to prefer and follow my appointment , rather than thine own desire , or any desired thing . i know thy desire , and have heard thy frequent groans . now thou wouldest enjoy the glorious liberty of the sons of god ; now doth the everlasting habitation , and the heavenly country replenished with all joy , delight thee ; but that hour is not yet come ; as yet there is another time , to wit , a time of war , a time of labor and trial . thou desirest to be filled with the chiefest good , but thou canst not attain it for the present . i am he , saith the lord whom thou must patiently wait for , until the kingdom of god doth come . 4. thou art yet to be tryed upon earth , and to be exercised in many things . comfort shall be sometimes given thee , but the abundant fulness thereof shall not be granted . take courage therefore , and be valiant as well in doing as in suffering things contrary to nature . thou oughtest to put on the new man , and to be changed into another man. thou must oftentimes do that which thou wouldest not , and leave undone that thou wouldest do . that which is pleasing to others , shall go well forward ; that which thou wishest , shall not speed . that which others say , shall be heard ; what thou sayest , shall be nothing regarded . others shall ask and shall receive : thou shalt ask and not obtain . 5. others shall be great in the praise of men , but of thee there shall be no speech . to others this or that shall be committed , but thou shalt be accounted fit for nothing . at this nature will sometimes be troubled , and it is much if thou bearest it with silence . in these and many such like , a faithful servant of the lord is wont to be tried how he can deny and break himself in all things . there is scarce any thing , wherein thou hast had such need to dye to thy self , as in seeing and suffering those things that are contrary to thy will ; especially when that is commanded , which seemeth unto thee inconvenient , or less profitable . and for that thou being placed under authority darest not resist higher power , therefore it seemeth hard to thee to walk at the beck of another , and to leave all thine own opinion . 6. but consider , son , the fruit of these labors , the end near at hand , and the reward exceeding great ; and thou shalt be so far from sustaining them grievously , that thou wilt take great comfort of thy patience . for in regard of that little of thy will , which now thou willingly forsakest , thou shalt always have thy will in heaven . there thou shalt find all that thou wilt or canst desire ; there thou shalt enjoy all good without fear of losing it ; there shall thy will be ever one with me ; it shall not covet any outward or private thing . there no man shall withstand thee , no man complain of thee , no man hinder thee , nothing come against thee ; but all things desired shall be there together present , and refresh thy whole affection , and fill it up to the brim . there i will give thee glory for the reproach which here thou sufferedst ; the garment of praise for heaviness ; for the lowest place a kingly throne for ever ; there shall the fruit of obedience appear , the labor of repentance rejoyce , and humble subjection shall be gloriously crowned . 7. now therefore be humbly obedient unto all , and regard not who said or commanded this ; but take great heed , that whether thy superior , or thy inferior , or thine equal , require any thing of thee , or do insinuate their desire ; thou take it all in good part , and endeavor to fulfil it with a sincere will. let one seek this , another that ; let him ' glory in this , the other in that , and be praised a thousand thousand times ; but do thou neither rejoyce in this , nor in that , but in the contempt of thy self , and only in my good pleasure and honor . this art thou to wish , that whether it be thy life or death , god may be always glorified in thee . chap. l. how a disconsolate person ought to offer himself into the hands of god. christian . lord god , holy father be thou blessed both now and for evermore , because as thou wilt , so is it done , and what thou doest , is good . let thy servant rejoyce in thee , not in himself nor in any thing else ; for thou alone art the true gladness , thou art my hope and my crown , thou art my joy and my honor . o lord. what hath thy servant , but what he hath received from thee , even without any merit of his ? thine is all that thou hast given , and whatsoever thou hast made . i am poor , and in labors from my youth ; and sometimes my soul is sorrowful even unto tears ; sometimes also it is troubled in it self by reason of evils which hang over mine head . 2. i long after the joy of peace , i earnestly crave the peace of thy children that are fed by thee in the light of thy comfort . if thou give peace , if thou pour into my heart holy joy ; the soul of thy servant shall be full of gladness , and shall become devout in thy praise ; but if thou withdraw thy self , ( as many times thou doest ) he will not be able to run the ways of thy commandments , but rather he will bow his knees , and knock his breast , for it is not now with him as it was heretofore , when thy candle shined upon his head , and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 3. o righteous father , and ever to be praised , the hour is come , that thy servant is to be tryed ! behold dear father , meet it is that in this hour thy servant suffer something for thy sake . o father , evermore to be honored , the hour is come , which from all eternity thou didst foreknow should come ; that for a short time thy servant should outwardly be oppressed , but inwardly live for ever with thee ; that he should be a little despised , humbled , and made as an abject in the sight of men , and much afflicted with passions and infirmities ; that he may rise again with thee in the morning of the new light , and be glorified in heaven . holy father , thou hast so appointed it and wilt have it so ; and this is fulfilled which thy self hast commanded . 4. it is a favor to thy friend that he may suffer , and be afflicted in the world for love of thee , how often soever , and by whom soever , thou permittest it to fall upon him . for in the world nothing cometh to pass , without thy councel , without thy providence , or without a cause why . it is good for me , lord , that thou hast afflicted me , that i may learn thy righteous judgments , and cast away all haughtiness of heart , and presumption . it is profitable to me , that shame hath covered my face that i may rather seek to thee for comfort than to men. i have learned also hereby to dread thy unsearchable judgments , who afflictest the just with the wicked , but not without equity and justice . 5. i give thee thanks , for that thou hast not spared my sins , but hast worn me away with bitter stripes , inflicting sorrows , and sending griefs within and without . there is none under heaven that can comfort me , but thou my lord god , the heavenly physician of souls , that strikest and healest , bringest down to hell and bringest back again ; let thy correction be upon me , and let thy rod instruct me . 6. behold dear father , i am in thy hands . i bow my self under the rod of thy correction ; strike my back and my neck too , that my crookedness may be conformed to thy will. make me an holy and humble disciple of thine , ( as thou art wont well to do ) that i may be ready at every beck of thy divine pleasure . i commend my self and all mine unto thee to be corrected . it is better to be corrected here , than hereafter . thou knowest all and every thing , and there is nothing in the conscience of man which can be hidden from thee . before things are done , thou knowest that they will come to pass , and hast no need that any should teach thee , or admonish thee of those things which are done on earth . thou knowest what is expedient for my profiting , and how much tribulation is fit to scour off the rust of my sins . do with me according to thy desired good pleasure , and disdain me not for my sinful life , better and more clearly known to none than to thee alone . 7. grant me , o lord , to know that which is to be known , to love that which is to be loved , to praise that which pleaseth thee most , to esteem that which is precious unto thee , to despise that which is contemptible in thy sight ; suffer me not to judge according to the sight of the outward eyes , nor to give sentence according to the hearing of the ears of ignorant men ; but to discern of visible and spiritual things with a true judgement , and above all things ever to search after thy good will and pleasure . 8. the minds of men are often deceived in their judging ; the lovers of the world are also deceived in loving only visible things . what is a man the better , for that he is esteemed great by man ? the deceitful in exalting the deceitful , the vain man in extolling the vain , the blind in commending the blind , the weak in magnifying the weak , deceiveth him and doth verily more shame him , while he doth vainly praise him . for how much every one is in thy sight , so much he is , and no more . chap. li. that a man ought to imploy himself in works of humility , when strength is wanting for higher imployments . christ. son , thou art not able always to continue in the more fervent desire of virtue , nor to persist in the higher pitch of contemplation ; but thou must sometimes of necessity by reason of original corruption descend to inferior things , and bear the burden of this corruptible life though against thy will , and with grief . as long as thou carriest a mortal body , thou shalt feel trouble and heaviness of heart . thou oughtest therefore in the flesh oftentimes to bewail the burden of the flesh ; for that thou canst not always continue in spiritual exercises and divine contemplation . 2. it is then expedient for thee to flie to humble and exterior works , and to refresh thy self with good actions ; to expect with a firm confidence my coming and heavenly visitation , to bear patiently thy banishment and the dryness of thy mind , till i visit thee again , and deliver thee from all anxieties . for i will make thee forget thy former pains , and enjoy inward quietness . i will lay open before thee the pleasant fields of holy scripture , that with an enlarged heart thou mayest begin to run the way of my commandments . and thou shalt say , that the sufferings of this present time are not worthy of the glory to come , that shall be revealed in us . chap. lii . that a man ought to esteem himself not worthy of comfort , but rather to deserve stripes . christian . lord , i am not worthy of thy comfort , nor of any spiritual visitation ; and therefore thou dealest justly with me , when thou leavest me poor and desolate . for though i could shed a sea of tears , yet i were not worthy of thy comfort . for ( alas ) i deserve nothing , but to be scourged and punished , in that i have grievously and often offended thee , and have sinned greatly in many things . all things therefore duly considered , i am not worthy even of the least comfort . but thou o gracious and merciful god , who wilt not that thy works should perish , to shew the riches of thy goodness upon the vessels of mercy , even beyond his desert vouchsafest to comfort thy servant above the manner of men. for thy comforts are not like to the words of men. 2. what have i done , o lord , that thou shouldest bestow any heavenly comfort upon me ? i remember not that i have done any good , but have been always prone to sin , and slow to amendment . this is true , and i cannot deny it . if i should say otherwise , thou wouldest stand against me , and there would be none to defend me . what have i deserved for my sins , but hell and everlasting fire ? i confess in very truth that i am worthy of all scorn and contempt , and it is not fit that i should be remembred amongst thy holy ones . and although i be unwilling to hear this , yet notwithstanding for the truths sake i will lay open my sins against my self , that so the sooner i may obtain mercy at thy hand . 3. what shall i say being guilty and full of all confusion ? i have nothing to say but this , i have sinned . lord , i have sinned ; have mercy on me , pardon me ; suffer me a little , that i may bewail my grief , before i go unto the land of darkness , a land covered with the shadow of death ; what dost thou so much require of a guilty and miserable sinner , as that he be contrite , and humble himself for his offences ? of true contrition and humbling of the heart , ariseth hope of forgiveness ; the troubled conscience is reconciled to god , the favor of god , which was lost , is recovered ; man is preserved from the wrath to come , and god and the penitent soul meet together with an holy kiss . 4. humble contrition for sins is an acceptable sacrifice unto thee , o lord , savoring much sweeter in thy presence than the perfume of frankincense . this is also the pleasant ointment , which thou wouldest should be poured upon thy sacred feet ; for thou never despisest a contrite and humbled heart . there is the place of refuge , from the angry face of the enemy ; there is amended and washed away , whatsoever defilement elsewhere was contracted , and whatsoever is polluted . chap. liii . that the grace of god doth not joyn it self with those that savor of earthly things . christ. son , my grace is precious , it suffereth not it self to be mingled with external things , nor earthly comforts . thou oughtest therefore to cast away all hindrances of grace , if thou desire to receive the infusion thereof . choose therefore a secret place to thy self , love to live alone with thy self , desire the conversation of none ; but rather pour out devout prayers unto god , that thou mayest keep thy mind in compunction , and thy conscience pure . esteem the whole world as nothing ; prefer attendance upon god before all outward things ; for thou canst not attend upou me , and be delighted also in transitory vanities . thou oughtest to sequester thy self from thy acquaintance and friends , and to keep thy mind void of all temporal comfort . so the blessed apostle peter required , that the faithful of christ should keep themselves as strangers and pilgrims in this world . 2. o how great a confidence shall he have at the hour of death , whom no affection to any earthly thing detaineth in the world ! but the sickly mind is not yet capable of so retired a heart ; neither doth the carnal man understand the liberty of him who is inwardly recollected . notwithstanding if he will be truly spiritual , he ought to renounce as well those which are strangers , as those which are near unto him ; and to beware of no man more than of himself . if thou perfectly overcome thy self , thou shalt with more ease subdue the rest . it is a perfect victory to triumph over our selves . for he that keepeth himself subject in such sort that his sensuality be subdued to reason , and reason in all things be obedient to me ; he is truly a conqueror of himself , and lord of the world . 3. if thou desire to mount unto this height , thou must set out couragiously , and lay the ax to the root ; that thou mayst pluck up and destroy that hidden inordinate inclination to thy self , and unto all private and earthly good . of this sin ( that man too inordinately loveth himself ) almost all dependeth , whatsoever is throughly to be overcome ; which evil being once overcome , and subdued , there will presently ensue great peace and tranquillity . but for that few endeavor perfectly to die unto themselves , and altogether to go out of themselves , therefore they remain intangled in themselves , and cannot be lifted up in spirit above themselves . but he that desireth to walk freely with me , it is necessary that he mortifie all evil and inordinate affections , and that he should not earnestly adhere unto any creature by private love . chap. liv. of the different motions of nature and grace . christ. son , mark diligently the motions of nature and grace ; for in a very contrary and subtil manner these are moved , and can hardly be discerned but by him that is spiritually and inwardly enlightned . all men indeed desire that which is good , and pretend some good in their words and deeds ; and therefore uuder the shew of good , many are deceived . nature is crafty , and seduceth , intangleth , and deceiveth many , and always proposeth her self for her end ; but grace walketh in simplicity , and avoideth all shew of evil , pretendeth not deceits , and doth all things purely for gods sake , in whom also she finally resteth . 2. nature will not willingly die , nor be kept down , nor be overcome , nor be subject to any , nor be subdued ; but grace mindeth self mortification , resisteth sensuality , seeketh to be subject , is willing to be kept under , and will not use her own liberty ; she loveth to be kept under discipline , and desireth not to rule any , but always to live and remain wholly subject unto god , and for god is ready humbly to bow unto all men. nature striveth for her own commodity ; and considereth what profit she may reap by another ; but grace considereth not what is profitable and commodious unto her self , but rather what is profitable to many . nature willingly receiveth honor and reverence ; but grace faithfully attributeth all honor and glory unto god. 3. nature feareth shame and contempt ; but grace rejoyceth to suffer reproach for the name of jesus . nature loveth idleness and bodily rest ; but grace cannot be idle , but willingly imbraceth labor . nature seeketh to have those things that be curious and glorious , abhorreth that which is mean and course ; but grace delighteth in plain and humble things , despiseth not rough things , nor refuseth to wear that which is old and torn . nature respecteth temporal things , rejoyceth at earthly gain , sorroweth for loss , is moved with every little injurious word ; but grace thinketh on that which is everlasting , and cleaveth not to temporal things , she is not troubled with losses , nor disquieted with hard words ; for that she hath placed her treasure and joy in heaven , where nothing perisheth . 4. nature is covetous , and doth more willingly receive than give , she loveth proper and private things ; but grace is bountiful and liberal to all ; shunneth private interest , is content with a little , thinketh that it is more blessed to give than to receive . nature is bent to the creatures , to her own flesh , to vanities , and to many vagaries ; but grace draweth unto god and unto goodness renounceth creatures , flyeth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publick ; nature is willing to have some outward comfort , wherein she may be sensibly delighted ; but grace seeketh comfort in god alone , and delighteth above all visible things in the highest good . 5. nature worketh all for her own gain and profit , she can do nothing freely , but for bestowed benefits she hopeth to obtain either that which is equal , or better , either praise or favor , and coveteth to have her works and gifts much esteemed ; but grace seeketh no temporal thing , nor desireth any other reward than god alone ; nor asketh more of temporal necessaries , than what may serve her for the obtaining of things eternal . 3. nature rejoyceth to have many friends and kinsfolks , she glorieth of noble place and birth ; pleaseth the powerful , fawneth upon the rich , applaudeth those that are like her self ; but grace loveth even her enemies , and is not puffed up with multitude of friends ; nor esteemeth place or birth , but where it is joyned with greater virtue ; she rather favoreth the poor than the rich ; hath more compassion of the innocent than the powerful ; rejoyceth in the true , not in the deceitful ; always exhorteth good men to labor for the better gifts ; and by goodness to resemble the son of god. nature quickly complaineth of want and trouble ; grace constantly endureth need . 7. nature referreth all things to her self , striveth and contendeth for her self ; but grace reduceth all to god , from whence originally they proceed ; she ascribeth no good to her self , neither doth she arrogantly presume ; she contendeth not , nor preferreth her opinion before others ; but in every apprehension and opinion submitteth her self unto the eternal wisdom and to the divine judgment . nature coveteth to know secrets , and to hear news ; she will appear abroad , and make proof of many things by her own senses ; she desireth to be known , and to do those things , for which she may be praised and admired ; but grace careth not for hearing news , nor to understand curious matters ; for that all this springeth from the old corruption of man , seeing here is nothing new and durable upon earth . she teacheth therefore to restrain the senses , to avoid vain pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration ; and of every thing and every knowledg to seek profitable fruit , and the praise and honor of god ; she will not have her self nor hers publickly praised , but desireth that god should be blessed in his gifts , who of mere love bestoweth all things . 8. this grace is a supernatural light , and a certain special gift of god , and the proper mark of the elect , and pledg of everlasting salvation ; which raiseth up a man from earthly things to love the things of heaven , and of a carnal maketh him a spiritual man. how much the more therefore nature is depressed and subdued , so much the greater grace is infused , and the inward man daily by new visitations more reformed according to the image of god. chap. lv. of the corruption of nature , and efficacy of divine grace . christian . o lord my god , who hast created me after thy image and likeness , grant me this grace which thou hast shewed to be so great and so necessary to salvation , that i may overcome my wicked nature , which draweth me to sin and to perdition . for i feel in my flesh the law of sin , contradicting the law of my mind , and leading me captive to the obeying of sensuality in many things ; neither can i resist the passions thereof , unless thy most holy grace fervently infused into my heart , do assist me . 2. thy grace , o lord , and great grace is needful , that nature may be overcome , which is ever prone to evil from her youth . for by adam the first man , nature being fallen and corrupted by sin , the penalty of this stain hath descended upon all mankind , in such sort , that nature it self which by thee was created good and upright , is now accounted for the sin and for the infirmity of corrupted nature ; for that the motion thereof left unto it self draweth to evil and to inferior things . for the little power which remaineth , is like a certain spark lying hidden in ashes . this is natural reason it self , encompassed about with great darkness , yet still retaining power to discern good and evil , and the difference between true and false ; although it be unable to fulfil all that it approveth ; and enjoyeth not now the full light of truth , nor the soundness of her affections . 3. hence it is , my god , that after the inward man i delight in thy law , knowing thy commandments to be good , just , and holy , reproving also all evil and sin , teaching that it is to be avoided . but with the flesh i serve the law of sin , whilst i rather obey sensuality than reason . hence it is that to will to do good is present with me , but how to perform it i find not . for this cause i often purpose many good things , but because i want grace to help my weakness , upon a light resistance i go back and faint . hence it is that i know the way of perfection , and see clearly enough what i ought to do ; but pressed down with the weight of mine own corruption , i rise not unto what is more perfect . 4. o lord , how exceeding needful is thy grace for me , to begin any good work , to go forward , and to accomplish it ; for without it i can do nothing , but in thee i can do all things , when thy grace doth strengthen me . o heavenly grace indeed , without which our most worthy actions are nothing , and no gifts of nature are to be esteemed . arts , riches , beauty or strength , wit or eloquence , are of no value with thee , o lord , without thy grace . for gifts of nature are common to good and bad , but the peculiar gift of the elect is grace and love ; and they that bear this honorable mark , are esteemed worthy of everlasting life . this grace is so eminent , that neither the gift of prophesie , nor the working of miracles ; nor any speculation ( how high soever ) is of any esteem without it . neither faith nor hope , nor other virtues are acceptable unto thee without love and grace . 5. o most blessed grace , that makest the poor in spirit rich in virtues , and makest the rich in many blessings to be humble in heart ; come , come down unto me , replenish me early with thy comfort , lest my soul should faint for weariness and driness of mind . i beseech thee , o lord , that i may find grace in thy sight ; for thy grace is sufficient for me , though other things that nature desireth be wanting . if i be tempted and vexed with many tribulations , i will not fear any evils , whilst thy grace is with me ; that is my strength ; that giveth advice and help ; that is stronger than all enemies , and wiser than all the wise . 6. thy grace is the mistress of truth , the teacher of discipline , the light of the heart , the solace in affliction , the driver away of sorrow , the expeller of fear , the nurse of devotion , the mother of tears . what am i without it , but a withered piece of wood , and an unprofitable stalk only meet to be cast away ? let thy grace therefore , o lord , always prevent me and follow me , and make me ever diligent in good works , through jesus christ thy son. amen . chap. lvi . that we ought to deny our selves , and imitate christ by the cross. christ. son , look how much thou goest out of thy self , so much mayst thou enter into me . as to be void of all desire of external things , maketh inward peace ; so the forsaking of our selves inwardly , joyneth unto god. i will have thee learn the perfect leaving of thy self to my will , without contradiction and complaint . follow me , i am the way , the truth , and the life . without the way there is no going aright , without truth there is no knowledge , without life there is no living . i am the way which thou oughtest to follow ; the truth which thou oughtest to trust ; the life for which thou oughtest to hope . i am the way inviolable , the truth infallible , the life which cannot end . i am the most straight way , the supreme truth , the true life , yea the blessed life , the uncreated life . if thou remain in my way thou shalt keep the truth , and the truth shall make thee free , and thou shalt lay hold on everlasting life . 2. if thou wilt enter into life , keep the commandments . if thou wilt know the truth , believe me . if thou wilt be perfect , sell all . if thou wilt be my disciple , deny thy self . if thou wilt possess a blessed life , despise this present life . if thou wilt be exalted in heaven , humble thy self upon earth . if thou wilt reign with me , bear the cross with me . for only the servants of the cross find the way of bliss and true light . 3. christian. lord jesus , forasmuch as thy way is narrow and contemptible unto the world , grant me grace to imitate thee in suffering worldly contempt . for the servant is not greater than his lord , nor the disciple above his master . let thy servant be exercised in thy holy life , for therein my salvation and the true holiness doth consist ; whatsoever i read or hear besides it , doth not recreate or delight me fully . 4. christ. son , now that thou knowest and hast read these things , happy shalt thou be , if thou do them . he that hath my commandments and keepeth them , he it is that loveth me ; and i will love him , and will manifest my self unto him , and will make him sit with me in the kingdom of my father . christian. lord jesus , as thou hast said and promised , so let it come to pass , and grant that i may not wholly undeserve this favor . i have received the cross , i have received it from thy hand ; i will bear it , and bear it till death , as thou hast laid it upon me . truly the life of a good retired person is the cross , but yet it is a guide to paradise . it is now begun , it is not lawful to go back , neither is it fit to leave that which i have undertaken . 5. let us then take courage , my brethren , and go forwards together , jesus will be with us . for jesus's sake we have undertaken this cross , for jesus's sake let us persevere in the cross. he will be our helper , who is our guide and forerunner . behold our king goeth before us , who also will fight for us ; let us follow him manfully , let none be dismaid ; but be we ready to die valiantly in the battle , and let us not blemish our glory by flying from the cross. chap. lvii . that a man be not too much dejected , when he falleth into some defects . christ. son , patience and humility in adversities are more pleasing to me , than much comfort and devotion in prosperities . why art thou grieved for every little trifle spoken and done against thee ? although it had been much more thou oughtest not to have been moved . but now let it pass ; it is not the first that hath happened , nor is it any new thing , neither shall it be the last , if thou live long . thou art manly enough , as long as no adversity happeneth . thou canst give good counsel also , and canst strengthen others with thy words ; but when any tribulation suddenly comes to thy door , thou art destitute of counsel and strength . see therefore thy great frailty which thou often hast experience of in every small occurrence . it is notwithstanding intended for thy good , when these and such like things befal thee . 2. put it out of thy heart the best thou canst , and if it touch thee yet let it not deject thee , nor trouble thee long ; bear it at least patiently , if thou canst not joyfully . although thou be unwilling to hear it , and conceivest indignation thereat , yet restrain thy self , and suffer no inordinate word to pass out of thy mouth , whereby the little ones may be offended . the storm which now is raised shall quickly be appeased , and inward grief shall be sweetned by the return of grace . i yet live , saith the lord , and am ready to help thee , and to give thee greater comfort than before , if thou put thy trust in me and callest devoutly upon me . 3. be more patient , and prepare thy self to greater suffering . all is not lost , if thou feel thy self often afflicted or grievously tempted . thou art a man , and not god ; thou art flesh , not an angel. how canst thou look to continue ever in the same state of virtue , when an angel in heaven hath fallen , as also the first man in paradise ? i am he who will strengthen with health them that mourn , and do raise up unto divine glory those that know their own infirmity . 4. christian. lord , blessed be thy word , more sweet unto my mouth than the hony and the hony-comb . what should i do in these my so great tribulations and straits , unless thou didst comfort me with thy holy words ? what matter is it , how much , and what i suffer , so as i may at length attain to the port of salvation ? grant me a good end , grant me a happy passage out of this world . be mindful of me , o my god , and direct me the right way to thy kingdom , amen . chap. lviii . of not searching into high matters and into the secret judgments of god. christ. son beware thou dispute not of high matters , nor of the secret judgments of god , why this man is left , and that man taken into so great favor ; why also this man is so much afflicted , and that man so greatly advanced , these things are beyond the reach of man , neither can any reason or disputation search out the judgment of god. when the enemy therefore suggesteth these things unto thee , or some curious people enquire of thee , answer that of the prophet , thou art just , o lord , and thy judgment is right . and again , the judgments of the lord are true and righteous altogether . my judgments are to be feared , not to be discussed ; for they are such as cannot be comprehended by the understanding of man. 2. in like manner i advise thee not to enquire , nor dispute of the merits of the saints , which of them is holier than the other , and which is greater in the kingdom of heaven , these things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain glory ; from whence do spring envy and dissentions , whilst one will proudly prefer this , and the other , another . to desire to know and search out such things , is to no purpose ; nor would it please the saints ; for i am not the god of dissention , but of peace ; which peace consisteth rather in true humility , than in self exaltation . 3. some are carried with zeal of affection , to love these or those most ; but this love is rather humane than divine . i am he who made all the saints , and have given them grace ; i have given them glory , i know what every one hath deserved ; i have prevented them with the blessings of my goodness . i foreknew my beloved before the beginning of the world . i chose them out of the world , they chose not me first , i called them by grace , i drew them by mercy , i led them through sundry temptations . i have poured into them glorious comforts , i have given them perseverance , i have crowned their patience . 4. i know both the first and the last ; i embrace all with inestimable love . i am to be praised in all my saints ; i am to be blessed above all things , and to be honored in every one ; whom i have thus gloriously exalted and predestinated without any precedent merits of their own . he therefore that contemneth one of the least of my saints , honoreth not the greatest ; for that i made both the less and the greater ; and he that dispraifeth any of my saints , dispraiseth also me , and all the rest in the kingdom of heaven . there all are one through the bond of love ; they think the same , they will the same , and they all love one another . 5. but yet ( which is much more high ) they love me more than themselves , and are drawn out of all themselves or any merits of their own . for being ravished above self-love , they are wholly carried out to love me , in whom also they do fruitively rest . nothing can turn them back , nothing can press them down ; for being full of the eternal truth , they burn with the fire of unquenchable love . let therefore carnal and natural men who can affect no other but their private joys , forbear to dispute of the state of saints . they add and take away according to their own fancies , not as it pleaseth the eternal truth . 6. many are ignorant , but specially those that be slenderly enlightned ; and these can seldom love any with a perfect spiritual love . they are as yet much drawn by a natural affection and humane friendship to this man or to that ; and according to the experience they have of themselves in their earthly affections , so they frame an imagination of heavenly things . but there is an incomparable distance between the things which the imperfect ones imagine in their conceits , and those which the illuminated ones do see by revelation from above . 7. beware therefore , my son , that thou treat not curiously of these things , which exceed thy knowledg ; but rather so apply thy endeavors , that thou mayest at least have the meanest place in the kingdom of heaven . and if any one did know which of the saints exceed others in sanctity , or were greater in the kingdom of heaven ; what would this knowledg avail him , unless he should thereby humble himself the more in my sight , and should rise up into the greater praising of my name ? he pleaseth god much better that thinketh of the greatness of his sins , and the smalness of his graces , and how far off he is from the perfection of the saints ; than he that disputeth of their greatness or littleness . 8. they are well and right well contented , if men could content themselves , and refrain from these vain discourses . they glory not of their own merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite love have given them all things . they are filled with so great love of the divinity , and with such an overflowing joy , that there is no glory nor happiness , that is or can be wanting unto them . all the saints , how much the higher they be in glory , so much the more humble they are in themselves , and nearer and dearer unto me ; and therefore it is written , that they did cast their crowns before god , and fell down upon their face before the lamb , and adored him that liveth for ever and ever . 9. many inquire who is greatest in the kingdom of god , that know not whether they shall ever be numbred there amongst the least . it is a great thing to be even the least in heaven , where all are great ; for that all there shall be called , and shall be indeed , the sons of god. the least shall become a thousand ; and the sinner of an hundred years shall die . for when the disciples asked who should be greatest in the kingdom of heaven , they received this answer , unless you be converted , and be come as little children , you shall not enter into the kingdom of heaven : whosoever therefore shall humble himself as this little child , the same is greatest in the kingdom of heaven . 10. wo be unto them that disdain to humble themselves willingly with little children . for the low gate of the kingdom of heaven will not give them entrance . and wo be to the rich , that have their comforts here ; for whilest the poor enter into the kingdom of god , they shall stand lamenting without . rejoyce you that be humble , and you that be poor be you glad , for yours is the kingdom of god , if you walk according to the truth . chap. lix . that all our hope and trust is to be fixed in god alone . christian . lord , what trust have i in this life ? or what is the greatest comfort , that all things under heaven do yield me ? is it not thou , my lord god , whose mercies are without number ? where hath it been well with me without thee ? or when could it be ill with me , when thou wert present ? i had rather be poor for thee , than rich without thee . i rather choose to be a pilgrim on earth with thee , than to possess heaven without thee . where thou art , there is heaven ; and there is death and hell , where thou art not , thou art my desire , and therefore it behoveth me to sigh and cry and pray unto thee . for i have none fully to trust in , none that can seasonably help me in my necessities , but thee alone , my god. thou art my hope , thou art my trust ; thou art my comforter , and most faithful unto me in all things . 2. all men seek their own gain ; thou only seekest my salvation and my profit , and turnest all things to my good . although thou exposest me to divers temptations and adversities , yet thou orderest all this to my advantage , who art wont to try thy beloved ones a thousand wayes . in which trial thou oughtest no less to be loved and praised , then if thou didst fill me with heavenly comforts . 3. in thee therefore , o lord god , i put my whole hope and refuge ; in thee i place my tribulation and anguish ; for i find all to be weak and unconstant , whatsoever i behold out of thee . for neither can many friends avail , nor strong helpers aid , nor wise councellors give any profitable answer , nor the books of the learned comfort , nor any wealth deliver , nor any secret or pleasant place defend ; if thou thy self dost not assist , help , strengthen , comfort , instruct , and keep us . 4. for all things that seem to belong to the attainment of peace and felicity , without thee are nothing , and do bring indeed no felicity at all . thou therefore art the end of all that is good , the height of life , the depth of wisdom , and the strongest comfort of thy servants is to trust in thee above all things . to thee therefore do i lift up mine eyes , in thee o my god , the father of mercies , i put my trust . bless and sanctifie my soul with thy heavenly blessings , that it may be made thy holy habitation , and the seat of thy eternal glory ; and that nothing may be found in the temple of thy glory , that may offend the eyes of thy majesty . according to the greatness of thy goodness , and multitude of thy mercies look upon me , and hear the prayer of thy poor servant , who is far exiled from thee in the land of the shadow of death . protect and keep the soul of thy servant , amidst so many dangers of this corruptible life , and by thy grace accompanying me direct it by the way of peace , to the country of everlasting light , amen . the fourth book . a devout exhortation unto the holy communion . the voice of christ. come unto me , all ye that labor and are burdened , and i will refresh you , saith the lord. the bread which i will give , is my flesh , for the life of the world . take ye and eat , that is my body that is given for you . do this in remembrance of me . he that eateth my flesh , and drinketh my blood , dwelleth in me and i in him . the words which i have spoken unto you , are spirit and life . chap. i. with how great reverence christ ought to be received . the voice of the disciple . these are thy words , o christ the everlasting truth , though not spoken all at one time , nor written in one and the self same place . because therefore they are thine and true , they are all thankfully and faithfully to be received by me . they are thine , and thou hast spoken them ; and they are mine also , because thou hast spoken them for my salvation . i willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . these so gracious words , so full of sweetness and love , do encourage me , but mine own offences do dishearten me , and my impure conscience driveth me back from the receiving of so great mysteries . the sweetness of thy words doth encourage me , but the multitude of my sins doth oppress me . 2. thou commandest me to come confidently unto thee , if i will have part with thee ; and to receive the food of immortality , if i desire to obtain everlasting life and glory . come , saist thou , unto me , all ye that labor and are burdened , and i wil refresh you . o sweet and loving word in the ear of a sinner , that thou , my lord god , shouldest invite the poor and needy to the participation of thy most holy body ! but who am i , lord , that i may presume to approach unto thee ? behold the heavens cannot contain thee , and thou saist , come ye all unto me . 3. what meaneth this so gracious a condescension , and this so loving invitation ? how shall i dare to come , that know not any good in my self , whereupon i may presume ? how shall i bring thee unto my house , that have so often offended thy most gracious countenance ? the angels and the archangels honor thee , the saints and just men do fear thee , and saist thou , come ye all unto me ? unless thou o lord , didst say it , who would believe it to be true ? and unless thou didst command it , who would attempt to come unto thee ? behold noah a just man labored a hundred years in the making of the ark , that he might be saved with a few , and how can i in one hours space prepare my self to receive with reverenee the maker of the world ? 4. moses thy great servant , and thy especial friend , made an ark of incorruptible wood , which also he covered with most pure gold , to put the tables of the law therein ; and i a corruptible creature , how shall i dare so lightly to receive the maker of the law , and the giver of life ? solomon the wisest of the kings of israel bestowed seven years in building a magnificent temple to the praise of thy name , and celebrated the feast of dedication thereof eight days together ; he offered a thousand peace-offerings , and he solemnly set the ark in the place prepared for it , with the sound of trumpets , and joy ; and i the most miserable and poorest of men , how shall i bring thee into my house , that can scarce spend one half hour religiously ? and i wish i could once spend about one half hour in a worthy and due manner ! 5. o my god , how much did they endeavor to please thee , and alas how little is that which i do ! how little time do i spend to prepare my self to receive ! i am seldom wholly recollected , very seldom free from all distraction ; and yet surely no unbecoming thought ought to appear in the comfortable presence of thy deity , nor any creature wholly take me up ; for i am not to harbor an angel , but the lord of angels . 6. and yet there is great difference between the ark of the covenant with its reliques , and thy most pure body with its unspeakable virtues ; between those legal sacrifices , figures of future things , and the true sacrifice of thy body , the complement of all antient sacrifices . why therefore am i not more zealous in thy venerable presence ? wherefore do i not prepare my self with greater care to receive thy holy things ; sith those holy antient patriarchs and prophets , yea kings also and princes , with the whole people , have shewed such an affectionateness of devotion to thy divine service ? 7. the most devout king david danced before the ark of god with all his might , calling to mind the benefits bestowed in times past upon his forefathers . he made instruments of sundry kinds , he published psalms , and appointed them to be sung with joy ; he also oftentimes sung to the harp , being inspired with the grace of the holy ghost . he taught the people of israel to praise god with their whole heart , and with pleasant voices every day to bless and praise him . if so great devotion was then used , and such celebrating of divine praise before the ark of the testament ; what reverence and devotion is now to be performed by me and all christian people at the sacrament , in receiving the most precious body of christ ? 8. o god the invisible creator of the world how wonderfully dost thou deal with us ! how sweetly and graciously dost thou dispose of all things with thine elect , to whom thou offerest thy self to be received in the sacrament ! o this exceedeth all understanding ! this chiefly draweth the hearts of the religious and inflameth their affections . for thy true faithful servants that dispose their whole life to amendment , by this most precious sacrament , oftentimes gain much of the grace of devotion , and love of holiness .. 9. o the admirable and hidden grace of this sacrament , which only the faithful ones of christ do know ; but the unbelieving , and such as are slaves unto sin , cannot have experience thereof ! in this sacrament spiritual grace is given , and strength which was lost is restored in the soul , and the beauty disfigured by sin returneth again . this grace is sometimes so great , that out of the fulness of devotion which is here given , not only the mind , but the weak body also , feeleth great increase of strength . 10. our coldness and negligence surely is much to be wailed and pittied , that we are not drawn with greater affection to receive christ , in whom all the hope and merit of those that are to be saved doth consist . for he is our sanctification and redemption ; he is the comfort of those who are here but travellers , and the everlasting fruition of saints . it is much therefore to be lamented that many do so little consider this comfortable mystery , which rejoyceth heaven , and preserveth the whole world . o the blindness and hardness of mans heart , that doth not more deeply weigh so unspeakable a gift ; but rather cometh by the daily use thereof to regard it little or nothing ! 11. for if this most holy sacrament should be celebrated in one place only , and consecrated by one only minister in the world ; with how great desires dost thou think would men be affected to that place , and to such a minister , that they might enjoy the celebration of these divine mysteries ? but now there are many ministers , and christ is offered in many places ; that so the grace and love of god to man may appear so much the greater , how much the more this sacred communion is spread through the world . thanks be unto thee good jesus , the everlasting shepherd , that hast vouchsafed to refresh us who are poor and in a state of banishment , with thy precious body and blood , and to invite us to the receiving of these mysteries with the words of thy own mouth , saying , come unto me all ye that labor and are burdened , and i will refresh you . chap. ii. that the great goodness and love of god is exhibited to man in this sacrament . the voice of the disciple . in confidence of thy goodness and great mercy , o lord , being sick , i approach unto my savior , being hungry and thirsty to the fountain of life , needy to the king of heaven , a servant unto my lord , a creature to my creator , being disconsolate i come to thee my merciful comforter . but whence is this to me , that thou vouch-safest to come unto me ? who am i that thou shouldest give thy self unto me ? how dare a sinner appear before thee ? and how is it that thou dost vouchsafe to come unto a sinner ? thou knowest thy servant and seest that he hath no good thing in him , for which thou shouldest bestow this favor upon him . i confess therefore my unworthiness , and i acknowledg thy goodness ; i praise thy mercy , and give thee thanks for this thy transcendent love . for thou dost this for thine own sake , not for any merits of mine ; to the end that thy goodness may be better known unto me , thy love more abundantly shewed , and thy gracious condescension may be the more eminently set forth . since therefore it is thy pleasure , and thou hast commanded that it should be so , this thy favor is also dearly pleasing to me , and i wish that my sins may be no hindrance herein . 2. o most sweet and benign jesus , how great reverence and thanks together with perpetual praise , is due unto thee for the receiving of thy sacred body , whose preciousness no man is able to express ! but what shall i think of at this communion , now that i am to approach unto my lord , whom i am not able duly to honor , and yet i desire to receive him with devotion ? what can i think better , and more profitable , than to humble my self wholly before thee , and to exalt thy infinite goodness above me ? i praise thee my god , and will exalt thee for ever ; and i do despise and submit my self unto thee , in a deep sense of my own unworthiness . 3. behold thou art the holy of holies , and i the skum of sinners ! behold thou inclinest unto me , who am not worthy so much as to look up unto thee ! behold thou comest unto me ! it is thy will to be with me , thou invitest me to thy banquet . thou wilt give me the food of heaven , and bread of angels to eat , which is no other indeed than thy self , the living bread , that descendest from heaven , and givest life unto the world . world . 4. behold from whence doth this love proceed ! what a gracious condescension of thine appeareth herein ! how great thanks and praises are due unto thee for these benefits ! o how good and profitable was thy councel , when thou ordainedst it ! how sweet and pleasant the banquet , when thou gavest thy self to be our food ! how wonderful is this thy doing , o lord , how mighty is thy power , how unspeakable is thy truth ! for thou sayest the word , and all things were made ; and this was done which thou commandest . 5. a thing of great admiration , that thou , my lord god , true god , and man , shouldest be exhibited unto us by the elements of bread and wine . thou who art the lord of all things and standest in need of none , had pleased to dwell in us by means of this thy sacrament ; preserve my heart and body unspotted , that with a chearful and pure conscience i may often celebrate thy mysteries , and receive them to my everlasting health ; which thou hast chiefly ordained and instituted for thy honor and for a perpetual memorial . 6. rejoyce , o my soul , and give thanks unto god for so noble a gift , and so singular a comfort left unto thee in this vale of tears . for as often as thou callest to mind this mystery , and receivest the body of christ ; so often dost thou remember the work of thy redemption , and art made partaker of all the merits of christ. for the love of christ is never diminished , and the greatness of his propitiation is never exhausted . therefore thou oughtest always to dispose thy self hereunto by a fresh renewing of thy mind , and to weigh with attentive consideration this great mystery of thy salvation . so great , new , and joyful it ought to seem unto thee , when thou comest to these holy mysteries ; as if the same day christ first descending into the womb of the virgin , were become man ; or hanging on the cross did suffer and die for salvation of mankind . chap. iii. that it is profitable to communicate often . the voice of the disciple . behold , o lord , i come unto thee , that i may be comforted in thy gift , and be delighted in thy holy banquet , which thou , o god , hast prepared in thy goodness for the poor . behold in thee is all whatsoever i can or ought to desire ; thou art my salvation and my redemption , my hope and my strength , my honor and my glory , make joyful therefore this day the soul of thy servant , for that i have lifted it up to thee . o lord jesus , i desire to receive thee now with devotion and reverence . i do long to bring thee into my house , that with zacheus i may obtain to be blessed by thee , and to be numbred amongst the children of abraham . my soul thirsteth to receive thy body , my heart desireth to be united with thee . 2. give thy self to me , and it sufficeth ; for besides thee no comfort is available . i cannot be without thee , nor live without thy visitation . and therefore i must often come unto thee , and receive thee for the welfare of my soul ; lest perhaps i faint in the way , if i be deprived of thy heavenly food . for so , most merciful jesus , thou once didst say , preaching to the people and curing sundry diseases , i will not send them home fasting , lest they faint in the way . deal thou therefore in like manner now with me , who hast vouchsafed to leave thy self in the sacrament for the comfort of the faithful . for thou art the sweet refection of the soul ; and he that eateth thee worthily , shall be partaker and heir of everlasting glory . it is necessary for me , that do often fall and sin , and so quickly wax dull and faint , that by frequent prayer and confession , and receiving of thy holy body , i renew , cleanse , and inflame my self ; lest perhaps by long abstaining i should fall from my holy purpose . 3. for the imaginations of man are prone unto evil from his youth , and unless some divine remedy help him , he quickly slideth to worse . this holy communion therefore draweth back from evil and strengtheneth in good . for if i be now so often slack and cold when i communicate , or celebrate ; what would become of me if i received not this remedy , and sought not after so great an help ? though every day i be not fit , nor well prepared to communicate ; i will endeavor notwithstanding at due times to receive the divine mysteries , and to be partaker of so great a grace . for this is one chief comfort of a faithful soul , whilest she wandreth from thee in this mortal body , that being often mindful of her god , she receive her beloved with a devout mind . 4. o the wonderful condescent of thy mercy towards us , that thou o lord god , the creator and giver of life to all spirits , dost vouchsafe to come unto a poor soul ; and with thy whole deity and humanity to replenish her hunger ! o happy mind and blessed soul , that obtains to receive thee , her lord god , with devout affection , and in receiving of thee to be filled with spiritual joy ! o how great a lord doth she entertain ! how beloved a guest doth she harbor ! how pleasant a companion doth she receive ! how faithful a friend doth she take in ! how lovely and noble a spouse doth she embrace ! she embraceth him who is to be loved above all that is beloved , and above all things that may be desired . let heaven and earth and all their furniture be silent in thy presence ; for what praise and beauty soever they have , it is received from thy bounty , and shall not equal the beauty of thy name , whose wisdom is infinite . chap. iv. that many benefits are bestowed upon them that communicate devoutly . the voice of the disciple . my lord god , prevent thy servant with the blessings of thy sweetness , that i may approach worthily and devoutly to thy glorious sacrament ; stir up my heart unto thee , and deliver me from all dulness ; visit me with thy salvation , that i may taste in spirit thy sweetness , which plentifully lieth hid in this sacrament , as in a fountain . enlighten also my eyes to behold so great a mystery , and strengthen me to believe it with undoubted faith . for it is thy work , and not mans power ; thy sacred institution , not mans invention . for no man is of himself able to comprehend and understand these things , which surpass the understanding even of angels . what therefore shall i unworthy sinner , dust and ashes , be able to search and comprehend of so high and sacred a mystery ? 2. o lord , in the simplicity of my heart , with a good and firm faith , and at thy commandment , i come unto thee with hope and reverence , and do truly believe that thou art present in the sacrament . thy will is , that i receive thee , and that by love i unite my self unto thee . wherefore i implore thy mercy , and do crave thy special grace , to the end i may wholly melt and flow over with love unto thee , and hereafter never harbor any external comfort . for this most high and worthy sacrament is the health of the soul and body , the remedy of all spiritual weakness ; hereby my vices are cured , my passions bridled , temptations overcome or weakned , greater grace is infused , virtue begun increased , faith confirmed , hope strengthened and love inflamed , and enlarged . 3. for thou hast bestowed , and still oftentimes dost bestow many benefits in this sacrament upon thy beloved ones that communicate devoutly , o my god , the protector of my soul , the strengthner of humane frailty , and the giver of all inward comfort . thou impartest unto them much comfort against sundry tribulations ; and liftest them up from the depth of their own dejectedness , to hope in thy protection ; and dost inwardly refresh and illustrate them with new grace , so that they who before communion felt themselves heavy and indisposed , afterwards being refreshed with heavenly meat and drink , do find in themselves a great change to the better . and in such a way of dispensation thou dealest with thy elect , that they may truly acknowledg , and patiently prove , how great their own infirmity is , and what goodness and grace they receive from thee . for they of themselves are cold , dull and undevout ; but by thee they are made fervent , chearful , and full of devotion . for who is there , that approaching humbly unto the fountain of sweetness , doth not carry away from thence at least some little sweetness ? or who standing by a great fire , receiveth not some small heat thereby ? thou art a fountain always full and overflowing , a fire ever burning and never decaying . 4. wherefore if i cannot draw out of the full fountain it self , nor drink my fill ; i will notwithstanding set my lips to the mouth of this heavenly conduit , that i may draw from thence at least some small drop to refresh my thirst ; that so i may not be wholly dried up . and though i be not altogether heavenly , nor so inflamed as the cherubins and seraphins , notwithstanding i will endeavor to apply my self to devotion , and prepare my heart to obtain some small spark of divine fire , by humble receiving of this enlivening sacrament . and whatsoever is hereunto wanting in me , good jesus , most holy saviour , do thou supply for me , most bountifully and graciously , who hast vouchsafed to call us unto thee , saying , come unto me all ye that labor and are burdened , and i will refresh you . 5. i indeed labor in the sweat of my brows , i am vexed with grief of heart , i am burdened with sins , i am troubled with temptations , i am intangled and oppressed with many evill passions ; and there is none to help me , none to deliver and save me , but thou , o lord , my saviour , to whom i commit my self , and all that is mine , that thou mayest keep me and bring me to life everlasting . receive me to the honor and glory of thy name , who hast prepared thy body and blood to be my meat and drink . grant , lord god , my saviour , that by frequenting thy mysteries , the zeal of my devotion may increase . chap. v. of the dignity of this sacrament , and ministerial function . the voice of christ. if thou hadst angelical purity , and the sanctity of st. iohn baptist , thou wert not worthy to receive this sacrament . for it is not within the compass of the deserts of men , that man should consecrate the sacrament of christ , and receive for food the bread of angels . a great mystery , and great is the dignity of the ministers of god , to whom is given that which is not given to the angels . it is proper for ministers rightly instituted in the church , to have power to celebrate , and consecrate the body of christ. the priest is the minister of god , using the word of god , by gods commandment and appointment ; but god is there the principal author , and invisible worker ; to whom is subject all that he pleaseth , and all that he commandeth doth obey . 2. thou oughtest therefore more to believe god almighty in this most excellent sacrament , than thine own sense , or any visible sign . and therefore thou art to come unto this mystery with fear and reverence . consider attentively with thy self , and see what that is , whereof the ministery is delivered unto thee by the imposition of the hands of the bishop . behold thou art made a priest , and consecrated to celebrate ; see now that in due time thou doest this faithfully and devoutly , and carry thy self so , as thou mayest be without reproof . thou hast not lightned thy burden , but art now bound with a straiter band of discipline , and art obliged to a more perfect degree of sanctity . a minister ought to be adorned with all graces , and to give example of good life to others . his conversation should not be according to the ordinary and common course of men , but like to the angels in heaven , or to perfect men on earth . 3. a minister is the vicegerent of christ , to pray humbly with a prostrate mind unto god for himself and the whole people . neither ought he to cease from prayer till he obtain grace and mercy . when a minister doth celebrate , he honoreth god , rejoyceth the angels , edifieth the church , helpeth the living ; and maketh himself partaker of all good . chap. vi. an interrogation of the exercise before communion . the voice of the disciple . when i weigh thy worthiness , o lord , and my unworthiness , i tremble , and am confounded in my self . for if i come not unto thee , i fly from life ; and if i unworthily intrude my self , i incur thy displeasure . what therefore shall i do my god , my helper , and my counceller , in necessity ? 2. teach me the right way , appoint me some exercise sutable to this holy communion . for it is good for me to know how i should reverently and religiously prepare my heart for thee , for the profitable receiving of thy sacrament , or for the celebrating of so great and divine a sacrifice . chap. vii . of the discussing of our own conscience and purpose of amendment . the voice of the beloved . above all things , the minister of god ought to come to celebrate , and receive this sacrament with great humility of heart , and lowly reverence , with a full faith , and a pious intending of the honor of god. examine diligently thy conscience , and to thy power purge and cleanse it with true contrition and humble confession ; so as there may be nothing in thee , that may be burdensome unto thee , or that may breed in thee remorse of conscience , and hinder thy free access . repent thee of all thy sins in general , and in particular bewail and lament thy daily offences . and if thou hast time , confess unto god in the secret of thy heart , all the evils of thy disordered passions . 2. lament and grieve , that thou art yet so carnal , so worldly , so unmortified in thy passions , so full of the motions of concupiscence , so unwatchful over thy outward senses , so often intangled with many vain fantasies , so vehemently inclined to outward things , so negligent in the interior , so prone to laughter and immodesty , so indisposed to tears and compunction , so prompt to ease and pleasures of the flesh , so dull to strictness and life of zeal , so curious to hear news and see glorious sights , so slack to imbrace what is humble and low , so covetous of abundance , so niggardly in giving , so fast in keeping , so inconsiderate in speeh , so unbridled to silence , so loose in manners , so importune in action , so greedy to meat , so deaf to the word of god , so hasty to rest , so slow to labor , so watchful to tales , so drowsie to watch in the service of god , so hasty to the end thereof , so inconstant in attention , so cold in prayer , so undevout in celebrating , so dry in receiving , so quickly distracted , so seldom wholly gathered into thy self , so suddenly moved to anger , so apt to take displeasure against another , so prone to judge , so severe to reprehend , so joyful in prosperity , so weak in adversity , so often purposing much good , and yet performing little . 3. these and other thy defects being confessed , and bewailed with sorrow and great dislike of thine own infirmity , make a firm purpose always to amend thy life , and to endeavor still after a farther progress in holiness . then with full resignation , and with thy whole will , do thou to the honor of my name , offer up thy self a perpetual sacrifice on the altar of thy heart , faithfully committing thy body and soul unto me , that so thou mayest come worthily to celebrate this eucharistical sacrifice , and to receive profitably the sacrament of my body . 4. for man hath no oblation more worthy , nor greater , for the destroying of sin , than to offer up himself unto god purely and wholly in the holy communion . and when a man shall have done what lieth in him , and shall be truly penitent , and shall come to me for pardon and grace , as i live , saith the lord , who will not the death of a sinner , but rather that he be converted and live , i will not remember his sins any more , but they shall be all forgiven him . chap. viii . of the oblation of christ on the cross and resignation of our selves . the voice of the beloved . as i willingly offered up my self unto god my father for thy sins , my hands being stretched forth on the cross , and my body naked , so that nothing remained in me that was not wholly turned into a sacrifice for the appeasing of the divine majesty ; so oughtest thou also to offer up thy self willingly unto me every day , as a pure and holy oblation , with all thy might and affections , in as hearty a manner as thou canst . what do i require of thee more , than that thou entirely resign thy self unto me ? whatsoever thou givest besides thy self , is of little account in my sight , for i seek not any gift of thine , but thy self . 2. as it would not suffice thee to have all things whatsoever , besides me ; so neither can it please me , whatsoever thou givest , if thou offerest not thy self . offer up thy self unto me , and give thy self wholly for god , and thy offering shall be acceptable . behold i offered up my self wholly unto my father for thee , and gave my whole body and blood for thy food , that i might be wholly thine , and thou remain mine . but if thou abidest in thy self , and dost not offer thy self up freely unto my will ; thy oblation is not entire , neither will the union between us be perfect . therefore a free offering up of thy self into the hands of god , ought to go before all thy actions , if thou wilt obtain freedom and grace . for this cause so few become inwardly free and illuminated , for that they are loth wholly to deny themselves . my saying is undoubtedly true , unless a man forsake all , he cannot be my disciple . if thou therefore desirest to be my disciple , offer up thy self unto me with thy whole affections . chap. ix . that we ought to offer up our selves , and all that is ours unto god , and to pray for all . the voice of the disciple . thine , o lord , are all things that are in heaven , and in earth . i desire to offer up my self unto thee , as a free oblation , and to remain always thine . o lord , in the simplicity of my heart i offer my self unto thee this day , for a sacrifice of a perpetual praise , to be thy servant for ever . receive me with this holy oblation of thy precious body ; and may this be for my good and the good of all thy people . 2. i offer unto thee , o lord , all my sins and offences , which i have committed before thee and thy holy angels , from the day wherein i first could sin , to this hour , upon thy merciful altar ; that thou mayest consume and burn them all with the fire of thy love , and wash out all the stains of my sins , and cleanse my conscience from all offences , and restore to me again thy grace , which i lost by sin , forgiving me all my offences , and receiving me mercifully to the kiss of peace . 3. what can i do with my sins , but humbly confess and bewail them , and intreat always thy favor ? i beseech thee , hear me graciously , when i stand before thee my god. all my sins are very displeasing unto me . i will never commit them any more ; but i bewail , and will bewail them as long as i live , and am purposed to repent and according to my utmost power to please thee . forgive me , o god , forgive me my sins for thy holy names sake ; save my soul which thou hast redeemed with thy most precious blood . behold i commit my self unto thy mercy , i resign my self into thy hands . do with me according to thy goodness , not according to my wickedness and iniquity . 4. i offer up also unto thee all whatsoever is good in me , although it be very little and imperfect , that thou mayest amend and sanctify it , that thou mayest make it grateful and acceptable unto thee , and always perfect it more and more ; and bring me also , who am a slothful and unprofitable profitable creature , to a good and blessed end . 5. i offer up also unto thee all the godly desires of pious persons , the necessities of parents , friends , brethren , sisters , and of all those that are dear unto me , and that have done good either to my self or to others for thy love , and that have desired and begged of me to pray for them and all theirs ; that they all may receive the help of thy grace and comfort , protection from dangers , deliverance from pain ; and being freed from all evils , may joyfully give worthy thanks unto thee . 6. i offer up also unto thee my prayers , especially for them who have in any thing wronged , grieved , or slandered me , or have done me any damage or displeasure ; and for those also , whom i have at any time sadded , troubled , grieved , and scandalized by words or deeds , wittingly or at unawares , that it may please thee to forgive us all our sins and offences , one against another . take , o lord , from our hearts all jealousy , indignation , wrath , and contention , and whatsoever may hurt charity , and lessen brotherly love . have mercy , o lord , have mercy on those that crave thy mercy ; give grace unto them that stand in need thereof , and grant that we may be counted worthy to enjoy thy grace , and attain to life everlasting , amen . chap. x. that the holy communion is not lightly to be forborn . the voice of the beloved . thou oughtest often to have recourse to the fountain of grace and of divine mercy , to the fountain of goodness and of all benignity ; that thou maist be healed of thy sins and passions , and be made more strong and vigilant against all the temptations and deceits of the devil . the enemy knowing the great good and advantage which comes by the holy communion , endeavoreth by all means and occasions to withdraw and hinder faithful and pious persons from it . 2. some when they purpose to fit themselves for the holy communion , suffer worse assaults of the devil . for that wicked spirit ( as it is written in iob ) cometh amongst the sons of god , to trouble them according to his accustomed malice , or to make them over fearful and perplexed , that so he may diminish their affection , or by subtile assaults take away their faith , to the end they may either altogether forbear the communion , or at least come unto it but coldly . but there is no heed to be taken of his frauds and suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . thou oughtest to contemn and scorn him a miserable wretch , and not to omit the holy communion for his assaults , and the troubles which he raiseth . 3. oftentimes also an excessive care for the obtaining such a degree of devotion , and some anxiety about confessing thy sins hindereth thee . follow herein the counsel of the wise , and put away all doubt and scruple ; for it is an hindrance to the grace of god , and prejudiceth the devotion of the mind . for every small vexation and trouble omit not the holy communion , but the sooner confess thy sins , and willingly forgive others whatsoever offences they have done against thee ; and if thou hast offended any , humbly crave pardon , and god will readily forgive thee . 4. what availeth it to delay long the confession of thy sins , or to defer the holy communion ? purge thy self with speed , spit out the venome presently , make hast to apply this sovereign remedy , and thou shalt find it to be better with thee , than if thou deferredst it long . if thou omittest it to day for this cause , perhaps to morrow some greater will fall out ; and so thou maist be hindred a long time from the communion , and become more unfit . with all possible speed shake off from thy self all present heaviness and sloth , for it will not avail thee to continue long in disquietness and trouble of mind , and for daily occurring impediments to withdraw thy self from the divine mysteries . yea it is very prejudicial to defer the communion long , for this usually causeth a greater dulness and undisposedness . alas , some cold and dissolute people do willingly delay confession and defer the sacred communion , lest they should be engaged to the greater watch over themselves . 5. o how little is their charity , and how weak is their devotion , that so easily omit the holy communion ! how happy is he and acceptable to god , who so ordereth his life , and keepeth his conscience in such purity , that he is ready and fit to communicate every day , if it were convenient and might be done without others taking notice . if one doth sometimes abstain out of humility , or by reason of some lawful impediment , he is to be commended for the reverence which therein he sheweth . but if it proceedeth of dull slothfulness , he must stir himself up , and do what lieth in him , and god will assist his desire for the good will he hath thereto , which god doth chiefly respect . 6. and when any lawful hindrance doth happen , he must yet always have that good will , and a pious intention to communicate , and so shall he not lose the fruit of the sacrament . for every good man may every day and hour profitably and without let receive christ spiritually ; and yet on certain daies , and at time appointed he ought to receive sacramentally with an affectionate reverence the body of his redeemer , and rather seek the honor and glory of god , than his own comfort . for he communicateth mystically and is invisibly , as often as he devoutly calleth to mind the mysterie of the incarnation , and the passion of christ , and is inflamed with his love . 7. he that prepareth not himself , but when a festival draweth near , and when custome compelleth him thereunto , shall usually be found to be unprepared for it . blessed is he that offereth himself up as a sacrifice to the lord , as often as he doth celebrate or communicate . be not too long , nor too short in celebrating , but keep the accustomed manner of those with whom thou livest . thou oughtest not to be tedious and troublesom to others , but to observe the received custom , according to the appointment of thy superiors ; and rather frame thy self to the profit of others , than to thine own devotion or desire . chap. xi . that the body of christ , and the holy scriptures , are most necessary unto a faithful soul. the voice of the disciple . o sweetest lord jesus , how great sweetness hath an holy soul that feasteth with thee in thy banquet , where there is set no other food to be eaten but thy self , her only beloved , and most to be desired above all the desires of her heart ! and verily it should be a sweet thing unto me to pour out tears from the very bottom of my heart in thy presence ; and with holy magdalene to wash thy feet with my tears . but where is this devotion ? where is there any so plentiful shedding of holy tears ? surely in the sight of thee and thy holy angels , my whole heart should be inflamed and even weep for joy . for i enjoy thee in the sacrament truly present , though hidden under another representation . 2. for to behold thee in thine own divine brightness , mine eyes would not be able to endure it , neither could the whole world stand in the brightness of the glory of thy majesty . i do really enjoy and adore him , whom the angels adore in heaven ; but i , as yet in the mean time , by faith , they by sight , and without a veil . i ought to be content with the light of true faith , and to walk therein , until the day of everlasting brightness break forth , and the shadowes of figures pass away . but when that shall come which is perfect , the use of sacraments shall cease . for the blessed in heavenly glory need not any sacramental remedy , but rejoyce without end in the presence of god , beholding his glory face to face , and being transformed from glory to glory into the image of the incomprehensible deity , they tast the word of god made flesh , as he was from the beginning ; and as he remaineth for ever . 3. whilest i mind these wonderful things , even all spiritual comfort whatsoever becometh tedious unto me ; for that as long as i behold not my lord openly in his glory , i make no account at all of whatsoever i see or hear in this world . thou art my witness , o god , that nothing can comfort me , no creature can give me rest , but thou my god , whom i desire to behold everlastingly . but this is not possible whilest i remain in this mortal life . therefore i must frame my self to much patience ; and submit my self to thee in all my desires . for thy saints also , o lord , who now rejoyce with thee in the kingdom of heaven , whilst they lived , expected in faith and great patience the coming of thy glory . what they believed , i believe ; what they hoped for , i also hope for ; whither they are come , i trust i shall come by thy grace . in the mean time i will go forward in faith , strengthened by the examples of the saints ; i have also godly books for my comfort and for the glass of my life , and above all these , thy most holy body for a singular remedy and refuge . 4. for i perceive two things to be chiefly necessary for me in the life without which this miserable life would be unsupportable unto me . whilst i am kept in the prison of this body , i acknowledge my self to stand in need of two things , to wit , food , and light . thou hast therefore given unto me a weak creature , thy sacred body for the nourishment of my soul and body ; and thou hast set thy word as a light unto my feet ; without these two i could not well live . for the word of god is the light of the soul , and thy sacrament , the bread of life . these also may be called the two tables set on the one side and the other , in the store-house of the holy church . one is the holy table having the holy bread , that is , the precious body of christ ; the other is that of the divine law , containing holy doctrine , teaching the true faith , and certainly leading to that within the veil , where is the holy of holies . thanks be unto thee lord jesus , the light of everlasting light , for the table of holy doctrine , which thou hast afforded us by thy servants , the prophets and apostles and other teachers . 5. thanks be unto thee , creator and redeemer of man , who to manifest thy love to the whole world , hast prepared a great supper wherein thou hast set before us to be eaten ( not the typical lamb , but ) thine own most sacred body and blood , rejoycing all the faithful with thy holy banquet , and replenishing them to the full with thy cup of salvation , in which are all the delights of paradise ; and the holy angels do feast with us , but yet with a more happy sweetness . 6. o how great and honorable is the office of gods ministers , to whom it is given with sacred words to consecrate ( the sacrament of ) the lord of glory ; with their lips to bless , with their hands to hold , with their mouth to receive , and also to administer to others ! o how clean ought to be those hands , how pure that mouth , how holy that body , how unspotted that heart , where the author of purity so often entreth ! nothing but what is holy , no word but good and profitable ought to proceed from his mouth , which so often receiveth the sacrament of christ. 7. simple and chaste ought to be the eyes that use to behold the body of christ ; the hands pure and lifted up to heaven , that use to receive the creator of heaven and earth . unto the priests especially it is said in the law , be ye holy for that i your lord god am holy . 8. assist us , almighty god , with thy grace , that we who have undertaken the office of priest-hood , may serve thee worthily and devoutly in all purity , and with a good conscience . and if we live not in so great innocency as we ought to do , grant us notwithstanding in due manner to bewail the sins which we have committed ; and in the spirit of humility and with the full purpose of a good will to serve thee hereafter more fervently . chap. xii . that he who is to communicate ought to prepare himself with great diligence . the voice of the beloued . i am the lover of purity , and the giver of all sanctity . i seek a pure heart , and there is the place of my rest . make ready and adorn for me the great chamber , and i will keep with thee the passover amongst my disciples . if thou wilt have me come unto thee , and remain with thee ; purge out the old leaven , and make clean the habitation of thy heart ; shut out the whole world , and all the throng of sins ; sit like a sparrow solitary upon the house-top , and think of thy offences in the bitterness of thy soul. for every lover prepareth the best and fairest room for his beloved ; and herein is known the affection of him that entertaineth his beloved . 2. know thou notwithstanding , that the merit of no action of thine is able to make this preparation sufficient , although thou shouldest prepare thy self a whole year together , and think on nothing else . thou art of my mere grace and favor suffered to come to my table , like a beggar invited to dinner to a rich man , who hath nothing else to return him for his benefits , but to humble himself and give him thanks . do what lieth in thee , and do it diligently ; not for custome , not for necessity , but with fear and reverence , and affection ; receive the body of thy beloved lord god , who vouchsafeth to come unto thee . i am he that have called thee , i have commanded it to be done , i will supply what is wanting in thee ; come and receive me . 3. when i bestow the grace of devotion , give thanks to thy god ; for it is given thee , not for that thou art worthy , but because i have mercy on thee . if thou have it not , but rather dost feel thy self dry ; continue in prayer , sigh and knock , and give not over until thou art meet to receive some crum or drop of saving grace . thou hast need of me , not i of thee , neither comest thou to sanctifie me , but i come to sanctifie and make thee better . thou comest that thou maist be sanctified by me , and united unto me , that thou maist receive new grace , and be stirred up again to amendment . neglect not this grace , but prepare thy heart with all diligence , and receive thy beloved into thy soul. 4. but thou oughtest not only to prepare thy self to devotion before communion , but carefully also to conserve thy self therein , after thou hast received the sacrament . neither is the careful guard of thy self afterwards less required , than devout preparation before . for a good guard afterwards , is the best preparation again for the obtaining of greater grace ; because that a man becometh therefore very indisposed , if he presently pour himself out overmuch to outward comforts . beware of much talk , remain in some secret place , and enjoy thy god. for thou hast him , whom all the world cannot take from thee . i am he , to whom thou oughtest wholly to give thy self , thatso thou maist live hereafter , not in thy self , but in me , without all solicitude . chap. xiii . that a devout soul ought to desire with her whole heart , to be united unto christ in the sacrament . the voice of the disciple . how may i obtain this , o lord , that i may find thee alone , and open my whole heart unto thee , and enjoy thee as my soul desireth ? and that no man may look towards me , nor any creature move me or eye me , but thou alone maist speak unto me , and i to thee , as the beloved is wont to speak to his beloved , and a friend to banquet with his friend ? this i pray for , this i desire , that i may be wholly united unto thee , and may withdraw my heart from all created things , and more and more by sacred communion and often celebrating , learn to relish heavenly and eternal things . o lord god , when shall i be wholly united to thee , and absorpt by thee , and be altogether forgetful of my self ? thou in me , and i in thee , and so grant us both to continue in one . 2. thou art truly my beloved , the choicest amongst thousands , in whom my soul is well pleased to dwell all the days of her life . thou art indeed my peacemaker , in whom is greatest peace and true rest , without whom is labor and sorrow and infinite misery . thou art indeed a god that hidest thy self , and thy counsel is not with the wicked , but thy speech is with the humble and simple of heart . o lord , how sweet is thy spirit , who to the end thou mightest shew thy sweetness toward thy children , vouchsafest to feed them with the bread which descendeth from heaven , and is full of all sweetness ! surely there is no other nation so great , that hath god nigh unto them , as thou our god art present to all thy faithful ones , unto whom for their daily comfort , and for the raising up of their hearts to heaven , thou givest thy self to be eaten and enjoyed . 3. for what other nation , is there so famous , as the christian people ? or what creature under heaven so beloved , as a religious soul to whom god himself cometh to feed her with his glorious flesh ? o unspeakable grace ! o admirable condescent ! o infinite love singularly bestowed upon man ! but what shall i give unto the lord in return of his grace , for so eminent an expression of thy love ? there is no other thing more acceptable that i am able to give , than to give my heart wholly to my god , and to unite it most inwardly unto him . then shall all my inward parts rejoyce , when my soul shall be perfectly united unto god. then he will say unto me ; if thou wilt be with me , i will be with thee . and i will answer him , vouchsafe , o lord , to remain with me , and i will gladly be with thee . this is my whole desire , that my heart be united unto thee . chap. xiv . of the fervent desire of some devout persons , to receive the body of christ. the voice of the discipie . o how great is thy goodness o lord , which thou hast laid up for them that fear thee ! when i remember some devout persons who come unto thy sacrament , o lord , with greatest devotion and affection , i am oftentimes confounded and blush within my self , that i come so formally and coldly to thy table of the holy communion , that i remain so dry , and without heart affection , that i am not wholly inflamed in thy presence , my god , nor so earnestly drawn and affected , as many devout persons have been , who out of a vehement desire of the communion , and a feeling affection of heart , could not contain themselves from weeping ; but with the desire both of soul and body , they earnestly longed after thee , o god the living fountain , being not otherwise able to allay nor satisfie their hunger , but by receiing thy body with all joy and spiritual greediness . 2. o the most ardent faith of those persons ! a clear argument of thy sacred presence . for they truly know their lord in the breaking of bread , whose heart burneth so mightily within them , whilst thou , o blessed jesus , conversest with them . such desire and devotion , so vehement love and fervency , is oftentimes far from me . be merciful unto me good jesus , sweet and gracious lord , and grant me thy poor needy creature , to feed sometimes , at least in this holy communion , somewhat of thy hearty affectionate love , that my faith may be more strengthened , my hope in thy goodness increased , and that my charity once perfectly enflamed , after the tasting of heavenly manna , may never decay . 3. thy mercy , o lord , is able to give me the grace i desire , and to visit me most mercifully with the spirit of fervor , when it shall please thee . for although i burn not with so great desire as those that are so singularly devoted to thee ; yet notwithstanding by thy grace , i desire to have this great inflamed desire , praying and craving that i may participate with all such thy fervent lovers , and be numbred among them in their holy company . chap. xv. that the grace of devotion is obtained by humility and denial of our selves . the voice of the beloved . thou oughtest to seek the grace of devotion instantly , to ask it earnestly , to expect it patiently and with confidence to receive it gratefully , to keep it humbly , to work with it diligently , and to commit the term and manner of this heavenly visitation to god , until it shall please him to come unto thee . thou oughtest chiefly to humble thy self , when thou feelest inwardly little or no devotion , and yet not to be too much dejected , nor to grieve inordinately . god often giveth in a short moment , that which he hath long time denied ; he giveth sometimes in the end , that which in the beginning of prayer he deferred to grant . 2. if grace should be always presently given , and at hand ever with a wish , the weak man could not well bear it . therefore the grace of devotion is to be expected with good hope and humble patience ; yet impute it to thy self and thy sins , when it is not given thee , or when it is secretly taken away . it is sometimes a small matter that hindereth and hideth grace from us , if yet it be to be called small , and not rather a great matter , that hindereth so great a good . and if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 3. for presently as soon as thou from thy whole heart givest thy self to god , and seekest not this nor that , for thine own pleasure or will , but setlest thy self wholly in him , thou shalt find thy self united and quiet ; for nothing will relish so well , and please thee so much , as the good pleasure of the divine will. whosoever therefore , with a single heart lifteth up his intention to god , and purgeth himself from all inordinate love or dislike of any created thing , he shall be the most fit to receive grace , and meet for the gist of devotion . for the lord bestoweth his blessings there , where he findeth the vessels empty . and how much the more perfectly one forsaketh these low things , and the more he dieth to himself by contempt of himself ; so much the more speedily grace shall come , and enter in more plentifully , and raise up higher the heart that is thus free . 4. then shall he see , and be filled , and wonder , and his heart shall be enlarged within him , because the hand of the lord is with him , and he hath put himself wholly into his hands for ever . behold , so shall the man be blessed , that seeketh god with his whole heart , and busieth not his soul in vain . this man obtaineth the great favor of divine union , in receiving the holy eucharist ; for that he respecteth not his own devotion and comfort , but above all devotion and comfort , the honor and glory of god. chap. xvi . that we ought to manifest our necessities to christ , and crave his grace . the voice of the disciple . o most sweet , and loving lord , whom i now desire to receive with all devotion , thou knowest my infirmity and the necessity which i endure , with how many sins and evils i am oppressed , how often i am grieved , tempted , troubled , and defiled . i come unto thee for remedy , i crave of thee comfort and succor ; i speak to him that knoweth all things , to whom all my inward parts are open , and who can only perfectly comfort and help me . thou knowest what good things i stand in most need of , and how poor i am in vertues . 2. behold , i stand before thee poor and naked , calling for grace , and craving mercy . refresh thy hungry beggar , inflame my coldness with the fire of thy love ; inlighten my blindness with the brightness of thy presence . turn all earthly things to me into bitterness , all things grievous and cross into patience , all low and created things into contempt and oblivion . lift up my heart to thee in heaven , and suffer me not to wander upon earth . be thou only sweet unto me from henceforth for evermore ; for thou only art my meat and my drink , my love and my joy , my sweetness and all my good . 3. o that with thy presence thou wouldest wholly inflame , burn and conform me unto thy self ; that i might be made one spirit with thee by the grace of inward union , and by the meltings of ardent love ! suffer me not to go from thee hungry and dry , but deal mercifully with me , as thou hast oftentimes dealt wonderfully with thy saints . what marvel is it if i should be wholly inflamed by thee , and die from my self , sith thou art fire always burning and never decaying , love purifying the heart , and enlightning the understanding ? chap. xvii . of fervent love and vehement desire to receive christ. the voice of the disciple . ple . with great devotion and ardent love , with most hearty affection and fervor i desire to receive thee , o lord , as many saints and devout persons have desired thee , when they received thy sacrament who were most pleasing unto thee in holiness of life , and most fervent in devotion . o my god , my everlasting love ; my whole good , my happiness without end . i would gladly receive thee with the most vehement desire and most worthy reverence , that any of the saints ever had , or could feel . 2. and although i be unworthy to have all those feelings of devotion , yet i offer unto thee the whole affection of my heart , as if i alone had all those highly pleasing inflamed desires ; yea and whatsoever also an holy mind can conceive and desire ; all that , with greatest reverence and most inward affection , i offer and present unto thee . i desire to reserve nothing to my self , but freely and most willingly to sacrifice my self and all mine unto thee , my lord god my creator , and my redeemer . i desire to receive thee this day with such affection , reverence , praise and honor , with such gratitude , worthiness , and love , with such faith , hope , and purity , as thy most holy mother the glorious virgin mary received , and desired thee , when she humbly and devoutly answered the angel , who declared unto her the mystery of the incarnation , and said , behold the handmaid of the lord , let it be done unto me according to thy word . 3. and as thy blessed forerunner , the most excellent amongst the saints , iohn baptist , chearfully leaped by reason of the holy ghost , whilest he was yet shut up in his mothers womb ; and afterwards seeing jesus walking amongst men , humbling himself very much , said with devout affection , the friend of the bridegroom that standeth and heareth him , rejoyceth with joy for the voice of the bridegroom ; so i also wish to be inflamed with great and holy desires , and to offer my self up to thee with my whole heart . wherefore i offer also and present unto thee the joys , fervent affections , mental excesses , and supernal illuminations , and heavenly visions of all devout hearts , with all the vertues and praises celebrated and to be celebrated by all creatures in heaven and earth , for my self , and all such as are commended to me in prayer , that by all thou maist be worthily praised and glorified for ever . 4. receive , my lord god , my wishes and desires of giving thee infinite praise and thanks , which according to the measure of thy unspeakable greatness , are most worthily due unto thee . these i yield thee , and desire to yield thee every day and moment . i do entreat and invite all heavenly minds , and all the devout servants , to give thanks and praises together with me . 5. let all people , tribes , and tongues praise thee , and magnifie thy holy and sweet name , with great joy and fervent devotion ; and let all that reverently and devoutly celebrate thy most high sacrament and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me a sinful creature . and when they shall have obtained their desired devotion and joyful union , and depart from thy sacred heavenly table , well comforted and marvellously refreshed , let them vouchsafe to remember my poor soul. chap. xviii . that man be not a curious searcher of the sacrament , but an humble follower of christ , submitting his sense to faith . the voice of the beloved . thou oughtest to beware of curious and unprofitable searching into this most profound sacrament , if thou wilt not be plunged in the depths of doubts . he that is a searcher of majesty , shall be oppressed by thy glory . god is able to work more than man can understand . a pious and humble inquiry of truth is tolerable , so it be always ready to be taught , and do endeavor to walk in the sound doctrines of the fathers . 2. blessed is that simplicity , that forsaketh the difficult ways of questions , and goeth on in the plain and assured path of gods commandments . many have lost devotion , whilest they would search after high things . faith and a sincere life required at thy hands , not height of understanding , nor a diving deep into the mysteries of god. if thou dost not understand , nor conceive those things that are under thee , how shalt thou be able to comprehend those that are above thee ? submit thy self to god , and let thy sense be subject to faith ; and the light of knowledg shall be given thee in that degree as shall be profitable and necessary for thee . 3. some are grievously tempted about faith and the sacrament , but this is not to be imputed to them , but rather to the enemy . be not thou anxious nor dispute with thy thoughts , neither do thou give answer to the doubts cast in by the devil ; but believe the words of god , believe his saints and prophets , and the wicked enemy will flie from thee . it is oftentimes very profitable to the servant of god to suffer such things . for the devil tempteth not unbelievers and sinners , whom he already securely possesseth , but he sundry ways tempteth and vexeth the faithful and religious . 4. go forward therefore with a sincere and undoubted faith , and come to the sacrament with unfeigned reverence . and whatsoever thou art not able to understand , commit securely to almighty god. god deceiveth thee not ; he is deceived that trusteth to much to himself . god walketh with the simple , revealeth himself to the humble , giveth understanding to the little ones , openeth the sense to pure minds , and hideth grace from the curious and proud . humane reason is weak , and may be deceived , but true faith cannot be deceived . 5. all reason and natural search ought to follow faith , not to go before , nor infringe it . for faith and love do here chiefly excell , and work in a hidden manner in this most holy and excellent sacrament . god , who is everlasting and of infinite power , doth great and inscrutable things in heaven and in earth , and there is no searching out of his wonderful works . if the works of god were such , as might be easily comprehended by humane reason , they were not to be called wonderful and unspeakable . finis . the true gaine more in worth then all the goods in the world. perkins, william, 1558-1602. 1601 approx. 147 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09472 stc 19757 estc s103440 99839193 99839193 3595 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09472) transcribed from: (early english books online ; image set 3595) images scanned from microfilm: (early english books, 1475-1640 ; 1251:19) the true gaine more in worth then all the goods in the world. perkins, william, 1558-1602. [6], 104 [i.e. 122], [2] p. printed by iohn legat, printer to the vniuersitie of cambridge, [cambridge] : 1601. dedication signed: w. perkins. printer's device (mckerrow 325) on title page. running title reads: christ the true and perfect gaine. page 122 misnumbered 104. errata on recto of h5, final leaf. some print show-through. reproduction of original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature -early works to 1800. christian life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the trve gaine : more in worth then all the goods in the world . philip. c. 3. v. 7. printed by iohn legat , printer to the vniuersitie of cambridge . 1601. to the right worshipfull , sir edward denny knight . it is a conclusion of our religiō worthy to be cōsidered : that christ alone is our mediator , iustifier , propitiatour , sauiour , by workes and merits which he himselfe wrought within himselfe , and not by any works or merits which he worketh in vs by his spirit . the scripture saith thus much in expresse wordes . iustified freely by the redēption that is in christ iesvs . ro. 3. 24. he hath by himselfe purged our sinnes . hebr. 1. 3. he was made sinne for vs that we should be made the righteousnesse of god in him . 2. cor. 5. 21. in him are yee complete . coloss. 3. 10. by his owne blood he entred once into the holy place , and obtained eternall redemption . heb. 9. 12. againe christ is said to purge our consciences from dead workes by his blood : because he offered himselfe by his eternall spirit without spot to his father . v. 14. and cōmon reason tels vs as much . for if men be mystically vnited to christ , and by this vnion receiue the spirit of christ , and by the spirit doe good workes , and consequently merit eternal life , they are thē becom partners with christ , and are receiued into fellowship with him in the worke of mans redemption : whereas he in the act of our reconciliation with god , admits neither deputie nor partner . this conclusion beeing thus of infallible trueth , it serues greatly to exalt the grace of god , to abase nature , and to beate downe the pride of all iustitiarie persons and religions . and for the further explaning of it , serues this treatise following : which i present to your worship . and the reason of my doing is this . i remember , almost two yeares agoe , in speech you entred into commendatiōs of that golden text , phil. 3. v. 7. and withall gaue signification of your desire , that some thing might be set downe , whereby you might be brought to a further vnderstanding of that place of scripture . therfore to satisfie your desire , i haue here penned a short exposition of it . and i haue further presumed to publish it in your name desiring it may be a testimonie of a thankefull minde , for your loue & fauour towards me . thus wishing to your worship continuance and increase of loue to the holy worde of god , i take my leaue . anno. 1601. ian. 20. your worships in all dutie to command w. perkins . the text , phil. 3. 7. containes a comparison of vnequalls . protasis , the first part . i count all things dung for christ. here consider what things are doung . all things . vertues and works before his conuersion . pag. 5. vertues and works after his conuersion . pag. 12. how they are dung , shewed by a gradation . pag. 22. 1. i account all things losse . 2. i depriue my selfe of them . 3. i account them doung . apodosis , the second part . christ is my gaine pag. 33. here consider the amplification by a gradation . 1. i esteeme the knowledge of christ an exlent thing . pag. 46. 2. i desire to gaine christ. pag. 57. 3. i desire to be found in christ in the day of iudgement pag. 61. the degrees of gaine in christ. 1. iustice by the faith of christ. pag. 67. 2. fellowship with crist in the vertue of his resurrection p. 92. death . p. 106. 3. attainment to the resurrection of the dead . philip. 3. 7. but the things which were advantage to me , the same i accounted losse for christ. yea , doubtlesse i count all things but losse , for the excellent knowledge of christ iesus my lord , for whome i haue counted all things losse , and doe iudge them to be dongue , that i might winne christ , and be found in him — . the scope of these words , is this . in the second ver . paul admonisheth the philippians to take heed of certaine counterfeit . apostles which ioyned christ and circumcision in the cause of their saluation : and put confidence in the flesh , that is , in the outward works of the ceremoniall & morall law . and that his admonition might take the better place , he vseth two reasons . the first propounded in the 3. v. is this ; true circumcision is to worship god in spirit , to reioyce in christ , and not to put any confidence in the flesh . the second reason is framed thus . if any man might put confidēce in outward things , then i much more : but not i : therefore no man. the proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt . the second part , or , assumption [ but i doe not put confidence in outward things ] is confirmed in the 7. and eight verses , thus : all things are losse to me in respect of christ : therefore i put no confidence in any thing out of christ. and this is the very drift of the former wordes . in the second place the proper sense and meaning of this portion of scripture is to be considered . and for this cause , we are to be aduertised of sundrie things in the wordes themselues . and first of all , let it be obserued , that paul in the 7. v. saith , in the time past , i haue counted all things losse : and in the next verse , in the time present , i doe count all things losse . the former speach is meant of that time in which he was first called to the knowledge of christ : the second is spoken of the time , when he had long continued an apostle of christ , and writte this epistle to the philippians . this distinction of times in one and the same word , makes much to the cleering of the doctrine , that shall afterward be deliuered . secondly , whereas in our translation , it is saide in the eight verse , for whome i haue counted all things losse , the words are too skant , and do not fully expresse the meaning of the holy ghost . for the words fully translated , signifie , i haue made all things losse , or , i haue cast away all things , or , i haue depriued my selfe of all things for christ. and whereas paul had said before , [ i count all things losse , ] his meaning is to amplifie his owne words , by saying , i depriue my selfe of all things , and iudge them dunge for christ. thirdly , the word translated [ doung ] signifieth such things in the intralls of beasts , as beeing vnfit for mans vse , are cast to dogges : and by it paul signifies , that he did not onely esteeme all things as losses , and depriue himselfe of them , but also cast them away with loathing , in a minde neuer to seeke the recouerie of them . lastly , it must be knowne , that paul in these verses vseth a similitude borrowed from the marchant man ; and it may be framed on this manner . the marchant in hope of a treasure , is cōtent to esteeme his commodities no commodities but losses ; yea he is further content to cast them out into the sea , and to esteeme thē as things cast to dogges , that he may obtaine his intended treasure : so , saith paul , doe i count all my former prerogatiues as losse , and am content to depriue my selfe of them , yea to loath them as dung , for the obtaining of christ. furthermore the summe and substance of the wordes , is a comparison of things vnequall , and it may be formed thus : all things are losse to me for christ : and christ is my gaine . the first part of the comparison is of pauls losses , and it is amplified two waies . first he sets downe , what things be his losse : and they are of two sorts . priuiledges , vertues , and workes before his conuersion when he was a pharisie : againe priuiledges , vertues , and workes after his conuersion when he was an apostle of christ : the first are mentioned in the 7. v. the latter in the eight . secondly paul sets downe , how all things are losses to him by a gradation , thus : i count all things losse : i depriue my selfe of them : i count them dung . the second part of the comparison is of pauls gaine . and it is amplified by a contrarie gradation , thus : i esteeme the knowledge of christ an excellent thing : i desire to gaine christ : and i desire to be found in him . of these points in order : and first of pauls losses before his conuersion , in these words : for the things that were vantage to me , i counted losse for christ. that these things may be well knowne , let vs yet more narrowly search the meaning of these wordes . the things that were vantage to paul are of three sorts . first his priuiledges , that he was borne a iewe , that is , a member of the church : and againe , that he was circumcised and brought vp in the straight sect of the pharisies : secondly his vertues , namely his iustice & zeale in his religion : thirdly his workes , whereby he for outward carriage obserued the ceremoniall and morall law without reproofe . and all these things are called his aduantage , because he put his confidence in thē , and thought to merit euerlasting life thereby , when he was a pharisie . he addes further , that he counted these his aduantages to be his losse ; because so soone as he knew christ , his confidence ceased , his former merits were no merits , but as things lost and cast away : yet not simply , but for christ , that is , that he might gaine christ , and be found in christ , as he expounds himselfe in the words following . the meaning thus laide downe , sundrie things may be learned . the first , that it was an heresie of the pharisies , to put confidence in their works , & to think that they could merite eternal life by thē : for here paul saith , that being a pharisie , his workes were his gaine and aduantage in the cause of his saluation . and hence we learne , what to iudge of the popish religion , which teacheth in substance the very same doctrine of cōfidence in workes , and of the merit of saluation thereby . and therefore the papists of our time are the children of the old pharisies , reuiuing and renuing the old heresie touching merit , with new and fresh colours . if they alleadge , that they ascribe merit to the works not of the ceremoniall but of the morall law , and to workes not of nature but of grace ; i answer , that the pharisies did the same , as the pharisie acknowledgeth in his praier , when he saith , i thanke thee , o lord , i am not as other men , &c. secondly in pauls example beeing a pharisie , we learne , that it is the pride & arrogancie of mans nature , to be something within himselfe , and to erect vp something vnto himselfe to be his righteousnesse and a meanes of his saluation , out of christ. the iust ( saith habacuk ) liues by his faith , but he whose soule is not right in him , puffes vp himselfe , or builds towers of defence to himselfe by vaine confidence out of god. the prodigall sonne must haue his part alone by himselfe from his father . paul saith of the iewes , that they established their owne righteousnesse , and would not be subiect to the righteousnesse of god. this beeing so , let vs learne to see and detest this pride in our selues . for where it raignes and takes place , there christ is not truely acknowledged : and when men beginne to knowe christ , this hidden and spirituall pride giues place . and further by this , we learne not to maruell , that turkes and iewes denie christ , and that papists in the cause of their saluation , beside the passion of christ , foiste in something of their owne , namely their owne merits and satisfactions : for it is the proude nature of man to set vp himself in whole or in part , and to relie himselfe vpon something of his own out of christ. no maruell then , that such as be otherwise learned and wise , liue & die in the opinion of iustification by their owne workes . thirdly whereas paul accompts things of aduantage to be his losse , we learne that no priuiledges out of christ minister true comfort or true happines . it is a priuiledge to haue known christ and to haue eaten & drunken with him : but of such christ saith , depart from me , i knowe you not . it is a priuiledge to be of the kindred of our sauiour christ , but it is of no moment : for christ saith , who is my mother and brethren ? he that doth the will of my father , is my brother , sister , and mother . it is a priuiledge that the virgin mary was the mother of christ : but if shee had not as well borne him in her heart by faith as shee bare him in her wombe , shee had not bin saued . it is a priuiledge to prophesie in the name of christ , but of such christ saith , depart from me ye workers of iniquitie . lastly it is a priuiledge to be indued with all kind of learning , of artes , and tongues ; but alas , all is nothing : for if a man had al wit , wisdome , and learning , and could speake in all matters with the tongue of men and angels , vnlesse he be found in christ , he is no better in the sight of god then a damned wretch . this being so , we must learne first of all , to moderate our care and our affections for worldly profits , honours , pleasures , & our principall care must euermore be cast on christ. secondly , such persons as liue an honest and ciuill life , and stand vpon this , that they are no theiues , no murderers , no adulterers , no blasphemers , but in outward duties shewe loue to god and man , they must i say , take heed , least they deceiue themselues , building vpon false groundes . for though ciuill honestie be a thing commendable before men , yet is it not sufficient to saue vs before god. and paul , who was a straite obseruer of the lawe , after he came to the knowledge of christ counted all his morall obedience , in which he had formerly trusted , but losse and dungue for christ. fourthly it hath bin the doctrine of the popish church this many yeres , that before a man can be in christ and be iustified , he must first of all prepare and dispose himselfe to receiue his iustification : and that when he is sufficiently disposed , he doth merit of congruitie that god should infuse righteousnes , wherby of a sinner he is made no sinner & righteous before god. but i demaund of the patrons of this doctrine ; whether , when the workes of preparation are done , the doer is in christ or out of christ ? if he be in christ , he is also iustified before he is iustified . if he be as yet out of christ , paul hath giuen the sentēce that the said workes are to be esteemed as losse , and that the merit of cōgruitie is not meate for them that desire to feede on christ , but rather food for dogges . lastly hence we learne , howe christ is to be receiued of vs. such as would truely come to christ and receiue him , must make losses of al things : they must come naked and emptied of all their owne righteousnesse . as men in a shipwracke cast out their commodities , and when there is no remedie leaue their ship and betake themselues to the sea , & thus come swimming to the shore : euen so must all men first forsake all , & then come to christ. beggars , that they may obtaine their almes , come in their rag● vnfolding legges and armes , that their sores and botches may be seene . benadad king of syria , that he might recouer the fauour of the king of israel , castes off his crowne and royall robes : he and his men come in sackcloath with halters about their heads : and thus he obtaines his desire . in like manner comming to christ , we must lay aside all opinion of our owne goodnesse , and in abasing of our selues follow beggars fashions , and with benhadad cloath our selues with signes of guiltinesse and confusion of face . we must first be annihilated and vtterly in respect of goodnesse be made nothing in our selues , that we may be what we are out of our selues in christ. there is no entring into the kingdome of heauē , except we receiue it & christ as a little child in all meeknesse and humilitie . for there must be nothing in vs to receiue christ , but meere faith resting on meere mercy . let all such think on this , as desire to be in christ , and to receiue true comfort by him . thus much of pauls losses before his conuersion : nowe come to be considered the things which were his losses after his conuersion : and they are set downe in the words following , but , [ doubtlesse i doe thinke all things losses for the excellent knowledge of iesus christ my lord. ] that these losses may be the better knowne , let vs a little consider the meaning of the words . whereas before paul had said , that herefore he counted things to be losse vnto him for christ , that had beene his aduantage : some man might happily thinke , this is but rash iudgem●nt in paul ; he therefore , to cut off this surmise saith , daubtlesse i count all things losse , that is , that i may not be thought to speake rashly , i say more , that i doe nowe account all things losse , and i speake it confidently , as beeing resolued what i say . when he saith , i doe count , he speakes in the time present of himselfe as beeing not only a christian but also an apostle of christ. and whē he saith , all things , the generall speech must be obserued , for he excepteth nothing pertaining to him , but his knowledge and faith in christ. here therefore we must first of all vnderstand the priuiledge of an apostle : secondly all inward & christian vertues , as hope , feare , loue of god , good conscience , &c. for of al the inward gifts none is excepted but faith ( as i haue said . ) thirdly here we must vnderstand works not of nature but of grace , done and effected by the spirit of god in vs. for in the verse following he doth reiect his owne righteousnes which is of the law . now he saith of all these , that they are his losses for christ. but how are they losses ? the speach must warily be vnderstood , least it be offensiue . they are losses not in respect of godly conuersation : for they are the causes thereof , and they are meanes of shewing our thankfulnes to god and loue to man. now then they are losses onely in respect of iustification and saluation : when they are reputed and maintained as meritorious causes thereof either in whole or in part . though , when they are rightly vsed & applied , they are the excellent gifts of god : yet when they are brought into the acte of iustification and saluation , they become as losses and dung . and this i take to be the meaning of these words . to the like purpose the prophet isai saith in the name of the whole church confessing hir sinnes , all our righteousnes is as a cloath vtterly to be cast away . and paul to the galatians : if righteousnes be by the law , christ died without cause , or , in vaine : that is , if the righteousnes of the law be our aduantage , christ must be our losse : and on the contrarie , if he be our aduantage , the righteousnesse of the law must be our losse . this doctrine of paul , that all vertues and workes both of nature and grace are losses in the case of our saluation , soundes not in mans reason , and there be many things brought to the contrary . first , it is alleadged , that god doeth accept and crowne our works : and therfore that they are not losses . i answer : god doeth as it were keepe a double court . one of iustice , the other of mercie . in the court of iustice he giues iudgement by the lawe , and accurseth euery man that doth not continue in all things written in the lawe to doe them . in this court nothing can stand but the passion and righteousnesse of christ , & for the best workes that we can doe , we may not looke for any acceptation or reward : but vse the plea of dauid , enter not , o lord , into iudgement with thy seruant , for no flesh shall be iustified in thy sight . nowe in the court of grace and mercie , god hath to deale with his owne children that stand before him iustified and reconciled by christ. and the obedience of such he accepteth in this court , and mercifully rewardeth , though otherwise it be imperfect ; yet not for the merit thereof , but for the merit and worthinesse of christ. thus then good works in rigour of iustice are worthy condemnation , & are accepted of mercie procured by the merit of christ. secondly it is alleadged that workes are necessarie to saluation , and therefore not to be reputed losses . i answer : workes may be considered either as causes of saluation , or onely as a waie directing thereto . if they be considered as causes , they are not necessary , but in this respect they are dung . if they be respected as a way leading and directing to eternall life , they are indeede necessarie thus , & no otherwise . thirdly , it is obiected that the law requires workes , and the law must be satisfied , & therfore that he which is iustified , must be iustified by workes . the answere is , that whosoeuer is iustified and saued , is iustified and saued by works . but works must be distinguished . some are personall workes done in and by our selues . these neither iustifie nor saue any man , but in the case of saluation are losse and doung . besides these , there be workes , that are out of vs , wrought in and by the person of our sauiour christ , namely the workes of obedience in satisfying and fulfilling the lawe . these indeede are the workes , which iustifie and saue vs , & none that proceede frō vs. to this effect paul saith , that we are iustified freely by the redemption that is in christ. lastly it is alleadged , that if all vertues be losse for christ , then faith it selfe . i answer : faith must diuersly be considered , first of all , as a vertue working & bringing forth many good fruites in vs. and thus it is to be reputed losse , as all other vertues are . secondly it must be considered not as a vertue , but as an instrument or hand not to giue or worke any thing , but to apprehend and receiue christ and his benefits . and thus it is no losse , but is a thing excepted in this text . nowe then we see that the doctrine of paul is manifest , that all vertues and workes both of nature and grace , are meere losses in the cause of our iustification and saluation . hence sundrie things may be learned . the first , that the most holy works of holy men cannot iustifie or merit eternall life . when they are brought within the act of iustification as causes , paul saith they are but losse , and as offles to be cast to dogges . let this be noted and remembred for euer against all iustitiarie papists . who , if they would but seriously consider this one text , they might be farre better resolued then they are . secondly , hence the doctrine of our our church is plainely gathered , namely , that we are saued and iustified by faith alone . for all things except our knowledge and faith in christ are made as doung . and that this our doctrine may not be scandalous , sundry things must be remembred . the first is the right meaning of the doctrine , which is , that there is nothing within vs , that is any cause either efficient , materiall , formall , or finall of iustification but faith . the second , that faith is no principall cause , but onely an instrument . the third , that faith is no instrument to procure or worke our iustification and saluation , but an instrument to receiue or to apprehend our iustification giuen by the father , procured by the sonne , applied by the holy ghost . the last , that faith must be considered as a cause , or else , as a waie of saluation . if , as an internall cause in vs , it onely iustifieth and consequently saueth vs. if as a waie , it doth not saue alone . for other vertues and workes though they be no causes , yet are they waies to eternall life as well as faith . here then when papists make outcries against vs , saying that we looke to be saued by faith alone : the true and plaine answere to them is this . we consider faith two waies : first as a cause within vs , not meriting any way , but instrumentally apprehending pardon in christ and applying it to vs for our eternall happinesse . secondly , faith may be considered as a way in which we are to walke for the attainement of euerlasting life . in the first sense faith alone iustifieth and saueth , and nothing els within vs. to this doe the learned fathers agree ▪ basil saith , this is perfect reioycing in god , when a man is not puffed vp for his owne iustice , but acknowledgeth that he wants iustice , a and that he is iustified by faith alone in christ. hilarie : that is remitted of christ by faith , which the lawe could not loosen : for faith alone iustifies . ambrose : they are iustified freely which b doe nothing , nor repaie like for like , are iustified by faith alone , through the gift of god. againe , in his commentarie vpon the epist. to the corinth . this is appointed of god , that he which beleeues in christ should be saued without worke , by faith alone receiuing remission of sinnes . hierom : god iustifieth by faith alone . neuertheles , if we speake of the way to life , then we are not saued onely by faith . for though faith be the onely instrument to apprehend christ , yet is it not the onely way to life : repentance also is the way , yea all vertues & all works are the waie . in this sense , affliction is said to worke vnto vs a more excellent weight of glorie : not as a cause ; but as a way giuing direction . and mothers are said to be saued by bearing of children , not as by a cause , but as by a straight and narrow way . againe abrahams faith went not alone , but had a kind of co-operation with his works : faith & works both beeing considered as a way to happinesse or as markes in a way . in this sense the fathers haue ascribed saluation to many things , not as to causes , but as to waies . bernard said well , that workes are the way to the kingdome of heauen and not the causes of raigning . lactātius saith , great is the helpe of repentance : which , whosoeuer taketh away , cuts off to himselfe the way of life . chrysostome : some by watching , by sleeping on the bare ground , by tewing their bodies with daily labour doe blot out their sinnes : but thou maiest obtaine the same by a more easie way , that is , by forgiuing . thus many hundred places of the fathers are to be vnderstood , when they ascribe remission of sins to martyrdome to fasting , praier , workes of mercie , and such like . thirdly here is laid downe the foundation of true humilitie . for if all our vertues and workes be losses in the case of our saluation , then all boasting is excluded , and we are to take nothing to our selues but shame and confusion and giue al glorie to god. yea the more our vertues are and workes , if we place any confidence in them , the greater are our losses . thus we see what things are losses to paul : in the next place let vs consider howe they are losses . this paul settes downe by a gradation thus , i count them losse , i make them my losses , i count them as doung . this gradation is nothing els but a repetition of one and the same thing inlarged and amplified in speech . nowe repetitions in scripture are not idle and vaine , as they are oftentimes in the writings of men , but they commonly signifie two things , namely the certainty and the necessitie of the thing repeated : and therefore in this place , they signifie the certaintie and the necessitie of pauls losses . certaine they are : because he that will be saued by christ must certainely indure these losses without recouerie . the foundation of this certenty lies in an impossibilitie of merit by any works of man : which i will make manifest by fiue reasons . the first is this : it is a principall part of christian inherent righteousnesse to haue and keepe a good conscience : now paul expresly excludes it from iustification saying , i know nothing by my selfe , yet am i not thereby iustified . 1. cor. 4. 4. the second is this , paul saith , eph. 2. 9. we are not saued by workes : nowe he meanes no other workes but such as followe faith , and are done by the spirit of god. and this appeares by the reasons which he vseth , that we are created to good works , and againe that they are ordained that we should walke in them . the third : before a worke can meritte , it must please god : before the worke please god , the worker must please him : before the worker please him he must be reconciled to god and perfectly iustified . iustification therefore goes in order before good workes , and for this cause workes cannot be brought within the acte of iustification as causes . good workes make not good men in whole or in part ; but men first of all made good by the goodnesse of christ imputed , make good workes by their goodnesse . the fourth is this : the humanitie of christ is the most excellent of all creatures in heauen and earth : yet beeing considered by it selfe , it cannot possibly merit at gods hand . in a work properly meritorious there be three cōditions . first , the doer thereof must do it by himselfe , and not by another , for then the praise is his by whome he doth it , and not his owne . secondly the worke to be done , must not be a debt or dutie , for then the doer deserues nothing . thirdly there must be a proportion betweene the worke and the reward of life eternall . now the manhood of christ considered apart by it selfe , cannot performe these three conditions . for it doth what it doth by the spirit of god , whereby it was conceiued and is filled without measure . againe it is a creature , and therefore whatsoeuer it is , hath , or can doe , it oweth all to god. lastly it cannot doe a worke proportionall to eternall glorie : because it takes all of god and can giue nothing to him . if then it be demanded , howe this manhood of christ merits in our behalfe : i answere , not by it selfe , but by meanes of the personall vnion , whereby it is exalted and preferred into the vnitie of the second person the eternall word of the father . hence it is that christ meriteth : none can merit of god but god. now then if christ merit onely in this regard , no meere creature , man , or angell can possibly merit by any worke . the fifth reasō is this : there be two kinds of trāsgression of the lawe , one when a worke is directly against the law : the other is , whē that is don which the law requires , but not in that manner and perfection the lawe requires . the second kind of transgression is in euery good worke which is done by men vpon earth : now where any transgression is , there must be pardon : where pardon is , there is no merit . that this doctrine of the certentie of our losses may yet the better be cleared , i will set downe the supposed grounds of merit , and discouer their weaknesse . they are two : the first is the promise that god hath made to workes , whereby he hath bound himselfe to reward them with eternall glorie . i answer , that this very promise is made of the good pleasure , and meere good will of god : and of the same goodnes it is , that any man is a doer of any good worke , either by nature or grace . therefore , if a man could fulfill the whole law , he should not merit at gods hand . thus saith the lord , exod. 20. 6. that he will shew mercie vpon thousands of them that loue him and keepe his commaundements . the second ground is , that vertue of meriting is deriued frō christ the head to his members by diuine influence . i answer , it is a thing vnpossible . for the vertue of meriting is in christ not simply as he is man , but as he is in one person god and man. the worke which meriteth is done or acted euen by the manhood ; but the merit of the worke is from the godhead , or from the excellencie of the person . now then if this vertue be in christ , not as he is man , but in respect he is man-god , or god-man ; it can not be deriued to vs that are but men , vnlesse euery beleeuer should be deified , & made of a meere man god-man , which is impossible . therefore there is no capablenes or possibilitie of merit in the worke of any meere man , or creature whatsoeuer . for this cause the true church of god euer detested humane merit . the merit of congruitie before iustification is a pelagian conceit , and was neuer maintained of the orthodoxe fathers . stapleton confesseth thus much : the merit of congruitie ( saith he ) in respect of the first grace was of old hissed out : neither was it euer admitted of the better sort of schoolemen , as of thomas in his summe , and his latter writings , nor of his followers . and the a merit of condignitie , whereby workes are said of their owne dignitie and that properly , to deserue the increase of the first iustification , and eternall life , was not receiued of the learned in the church for more then a 1000. yeares after christ. radulphus ardens a very learned man in his time saith thus : seeing by one grace we come to an other , b they are called merits and that improperly , for as augustin witnesseth , god crownes onely his owne grace in vs. againe , no man may thinke that god is bound as it were by a bargaine , to repay that which he hath promised . for as god is free to promise , so is he free in respect of repaying , especially considering that as well merits as rewardes are his grace . for god crownes nothing els in vs but his grace : because b if he would deale with vs in extremitie , none liuing should be iustified in his sight . and hereupon the apostle , who laboured more then all , saith : i thinke that the affictions of this time are not worthie the glorie that shall be reuealed . therfore this couenant or bargaine is nothing els but a voluntarie promise . anselme after him saith : if a man should serue god a thousand yeares , and that most zealously , c he should not vvorthely deserue to be in the kingdome of heauen so much as halfe a day . s. bernard saith , touching eternall life , we know that the sufflerings of this time are not worthie of the glorie to come ; no not if one man should suffer all . for the merits of men are not such , that eternall life may be due for them , or that god should doe some iniurie if he gaue it not . for to let passe , that all merits are the gifts of god , and so man is rather debter to god for them , then god to man , what are all merits to so great a glorie ? lastly , who is better then the prophet , to whome the lord giueth so worthie a testimonie , saying : i haue found a man according to mine owne heart : for all that he had need to say to god , enter not into iudgement with thy seruant . againe in the processe of time , when the merit of condignitie had takē place , it was not generally receiued : for it was reiected of sundrie schoolemen and others , as of gregorie of arimine , of durand , of waldensis , of burgensis and scotus . wherefore to conclude , it now appeares to be an infallible certentie , that he which desires to be saued by christ , must indure the losse of all his workes and vertues whatsoeuer , in the cause of his owne iustification . nowe then if this doctrine be so certaine and infallible , as it is : thē also must we be setled in this point without doubting , that the present church of rome erreth grieuously , in that it magnifieth the merit of workes . yea in this regard it reuerseth the very foundation of true religion . for if they make aduantage in the matter of saluation by their workes , christ must needes vpon infallible certentie be their losse : because paul makes all workes losse , that christ may be aduantage . therefore farre be it from vs all , to haue any dealing or contract of societie with that church , least we be partakers of her dangerous and fearefull losses . againe in that all vertues & workes of grace , are but losses for christ. we must not onely in our first conuersion , but euer afterward though we be iustified and sanctified euen in the pang of death by meere faith rest on the meere mercie of god , and apprehend naked christ , that is , christ seuered in the case of saluation , from all respect of all vertues and workes whatsoeuer . for there is nothing that may be opposed to the seuere iudgement of god , but meere christ. if we doe presume to oppose any of our doings to the sentence of the law , hell , death , condemnation , we are sure to goe by the losses . thus much of the certentie of pauls losses : now follows the necessitie of thē . they are necessarie in as much as without thē , no man can haue part in christ. for the merit of our vertues and good workes , and the grace of god in christ can not stand together : yea they are cōtrarie as fire and water , and one ouerthroweth the other in the cause of iustification and saluation . paul to signifie this contrarietie saith , if election be of grace , it is not of workes : and if it be of workes , it is not of grace . and againe , if ye be iustified by the law , ye are abolished from christ. and to the same purpose ambrose saith , grace is wholly receiued , or wholly lost : and augustine , it is no way grace , that is not freely giuen euery way . hence it followes , that the present religion of the church of rome abolisheth christ , in as much as it maintaines and magnifies the merit of good workes . and this may be gathered by the very doctrine of that church . for it teacheth that men must be saued by their praiers , fastings , almes , pilgrimages , buildings of churches , chappels , bridges , &c. what then shall the passion of christ doe ? whereto serues it ? they answer , that it frees vs from death , and giues to our works the merit of eternall life , and makes them meritoriously to increase our iustification . hence it followes , that christ is no more but the first cause of our saluation , and that we our selues are secondarie causes vnder him and with him . and thus he is made of a sauiour no sauiour . for either he must be a full and perfect sauiour in himselfe , or no sauiour . secondly by the former necessitie we learne , that whosoeuer will be saued by the merit of christ , must come vnto him without vertues or workes of his owne , not carrying in heart so much as the least confidence in them , esteeming himselfe to be a most vile , wretched , and miserable sinner , as the publican did , who praied , lord , be mercifull to me a sinner . hitherto of pauls losses : now follows the second part of the comparison , touching pauls gaine , but christ is my gaine . a sentence to be remembred , and to be written in the tables of our heart for euer . and the reason thereof is manifest . christ our mediatour god and man , is the onely fountaine of all good things that are or can be thought on , whether spirituall or temporall . saint iohn saith , of his fulnes , we receiue grace for grace . againe paul saith , in him al the treasures of knowledge and wisdome are hidde : and , ye are complete in him . and he calls christ our ransome , or counterprice . and as he makes adam the roote of all euill in mankinde , so makes he christ the roote of all grace and goodnes . for the better clearing of this doctrine , two points are to be handled : when christ is our gaine ? and how ? touching the time when , i set downe three things . he is our gaine in this life : he is our gaine in death : and he is our gaine after death . to returne to the first : he is our gaine in life , if we turne from our euill waies , and beleeue in him ; in as much as he hath gained for vs many benefits , which i will reduce to tenne heads . the first is , pardon of sinne , without tearme of time , whether past , present , or to come . yet must we here remēber that pardon of sinne is not giuen absolutely whether men repent or no , but vpon condition of repentance . the second , is the imputation of christs obedience in fulfilling the law , for our iustification before god. from the former benefit ariseth our freedome from hell and from the law , in respect of the curse thereof : and from the second ariseth a right to eternall life ; whereof the possession is reserued to the life to come . the third is our adoption , whereby we are the children of god , and brethren of christ. and hence haue we a right of lordship or dominion ouer the whole world , and all things contained therein , whether in heauen or in earth : which right was lost by adam , and is now restored by christ. indeede wicked men and infidels haue and vse the things of this life at their wills , and that by gods permission : but yet they receiue and inioy them no otherwise , then children of traytours doe the goods of their parents , who peraduenture are suffered to take benefite of some part of them for the preseruing of their liues , though title and interest to them be not restored . the fourth is the ministerie , that is , the presence , aide , and protection of the good angels . the fifth gaine or benefit is , that all the miseries and calamities of this life , cease to be curses , and are made blessings , beeing turned to the good of them that are to be saued by christ. the sixth is the mortification of originall sinne , with all the parts thereof , by the vertue of the death of christ. the 7. is a spirituall life , whereby we liue not , but christ liues in vs , making vs partakers of his annointing , and thereby inabling vs to liue as prophets , priests , kings . prophets , to teach and make confession of our faith in christ : priests , to dedicate and present our bodies and soules to god for the seruice of his maiestie . kings , to beare rule and dominion ouer the corruptions , and lusts of our hearts . the eight gaine is , that christ presents all our praiers and good workes to his father in his owne name : and thus by his own intercession makes them acceptable vnto him . the ninth gaine is , the presence of his spirit . for when christ ascended , he tooke with him our pawne , namely our flesh , and left with vs his owne pawne , the presence of the comforter , to supplie his owne presence , to guide , comfort , and to assure vs of our adoption and saluation . the tenth and last is perseuerance in hauing & holding the former gaines . for thus faith the lord , i will put my feare into their hearts , that they shall not depart from me . and it must be remembred , that these wordes are not spoken onely in generall to the church , but also in singular to euery true member thereof : because they are the words of the couenant . againe dauid saith , that the righteous man is like a tree planted by the waters side , whose leafe neuer withereth : who therefore hath alwaies sappe of grace in the heart to the ende . againe , as christ is our gaine in life , so is he also our gaine in death , in as much as he hath taken away the sting of death , and hath changed the condition of it , by making it of the gate of hel , to be the way to eternall life . thirdly he is our gaine after death three waies . our first gaine is the resurrection of our bodies to eternall life in the day of iudgement . the second , is a priuiledge to iudge the world . for first of all iudgement shall passe vpon the godly : which done , they shall be taken vp to christ , and there as witnesses and approouers of his sentence of condemnatiō , iudge togither with him , the wicked world . the third is the eternall retribution , in which god shall be all in all , first in christ , and then in all the members of christ , and that for euer and euer . the next point to be handled is , how christ is our gaine ? for the answering of this , two questions are to be opened . the first is , according to what nature is christ our gaine ? i answer , following the ancient & catholik doctrine ▪ that a whol christ is our gain according to both natures . the godhead of christ profits no sinner without the manhood , nor the manhood without the godhead , and as leo saith , each nature worketh that which is proper vnto it , hauing cōmunication with the other . againe , god may be considered two waies ; god absolute , or god made man. god absolute , that is , god absolutely considered without respect to christ , is indeede a fountaine of righteousnes and life , but this fountain ●s closed , sealed vp , and not to be attained vnto : because our sinnes make a separation betweene god and vs , and god thus considered is a maiestie full of terrour to all sinnefull men . but god considered as he was made man and manifested in our flesh , is also a fountaine of goodnes , yea the same fountaine opened , vnsealed , and flowing forth to all mankind . hence it is , that christ is called the light of the world ; the bread and water of life ; the way , the truth , the life . here againe we must remember to make a difference or distinction of the natures of christ. for the godhead of christ is our gaine not in respect of essence , but in respect of vertue and operation shewed in , or vpon the manhood of christ , whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease gods anger , & to merit eternall life for vs. as for the manhood , it is not onely in effect and operation , but also really communicated to the faith of the beleeuing heart : and herupon it is as it were a treasurie and storehouse of all the rich graces of god that serue to iustifie , saue , or any way to inrich the elect of all ages and times through the whole world . if any doubt of this , let them consider three things of this most glorious manhood . the first is the grace of personall vnion , whereby it is receiued into the vnitie of the second person , & hath no beeing or subsisting , but onely in the subsistance thereof . and hence it is truly tearmed the humanitie of the sonne of god , or of the word . the second is , that this manhood hath in it all fulnes of grace , commonly called in schooles , habitual grace . now this fulnes of grace containes in it all the gifts of the holy ghost , and that , in the highest degree of perfection . it hath therefore in it gifts more for number , & greater for measure ; then all men and angels haue . the third is , that it receiueth this excellencie of gifts and graces ; not for it selfe , but that it may be as it were a pipe or conduit to conuaie the same graces to all the elect. our saluation and life depends on the fulnesse of the godhead which is in christi neuerthelesse it is not conuaied vnto vs but in the flesh & by the flesh of christ. thus much christ signifieth , when he saith : my flesh is meate indeede . and , except ye eate the flesh of the sonne of man and drinke his blood , ye haue no life in you . and , he which eateth my flesh abideth in me and i in him . and iohn the baptist saith , of his fulnes we receiue grace for grace . the supper of the lord is ordained for the increase and continuance of grace and life : and of it paul saith , the bread which we breake , is a fellowship or cōmunion with the very bodie of christ. on this manner christ is said to be made vnto vs of god , wisdome , righteousnesse , sanctification , redemption . wisdom , not because the essential wisdome of the godhead is giuen to vs : for that is infinit and incommunicable . neither againe because he is the author of our wisdome , giuing vs knowledge of our saluation as the father and holy ghost doe . nor because he is the matter of our wisdome , the knowledge of whome is eternall life : but for an higher cause then all these . our mediatour the man iesus christ who is also god , is an head vnto vs and a roote of our wisdome . for he was annointed with the spirit of wisdome in the assumed māhood not priuatly for himselfe , but that we also which beleeue might be partakers of the same annointing , & that wisdome from him by his flesh might be conueied vnto vs. therefore from his wisdome there is wisdome deriued in some measure to all that are mystically vnited to him , as light in one candle is deriued to an hundred , or as heate is deriued from heate . againe he is our iustice , not onely because he is the author and giuer of our iustice , with the father and the holy ghost : neither because the essentiall iustice of christ is giuen to vs : for then we should be all deified : but because that iustice which is in the māhood , cōsisting partly in the puritie of nature , & partly in the puritie of actiō , whereby he obeyed his fathers will and suffered all things to be suffered for vs ; this iustice i say , is imputed to vs and accounted ours , according to the tenour of the couenant , as if it were inherent in vs. he is our sanctification , not onely because he is the author of it , neither because the sanctitie or holines of the godhead is communicated to vs : but because he was sanctified in his māhood about all men and angels . and from this holinesse of his , our holinesse is deriued and springs as a fruit ; as the corruption in adams posteritie is deriued from the corruption of adam . christ saith , for their sakes sanctifie i my selfe , that they also may be sanctified through the truth . cyril saith , as god , he giues himselfe the spirit , as man he receiues it : which he doth not for himselfe , but for vs , that the grace of sanctification out of him and in him first receiued might passe to all mankind . againe he saith , that the bodie of our lord being sanctified by the vertue of the word ioyned to it , is made so effectuall for mystical benediction , that it can send forth his sanctification into vs. lastly , christ is our redemption or life on this manner . in the person of the mediatour beeing one and the same , there is a double life : one vncreated and essentiall , agreeing to christ as he is god. and this life is not giuē to vs at all , saue in respect of the efficacie thereof . for in god we liue , mooue , and haue our beeing . the other is the created life of the manhood : and it is either naturall or spiritual . naturall is that wherewith he liued in the estate of humiliation by ordinary means as all other men doe . spirituall is that whereby he nowe especially liueth in the estate of exaltation and glorie . and this life he liueth not onely for himselfe , but also for vs , that we beeing partakers thereof , may liue togither with him . thus the ancient church hath taught , the flesh of christ vnited to the word is made quickening flesh ; that it might further quicken them with spirituall life , that are vnited to it . the next question is , in what estate christ is our gaine ? the estate of christ is twofolde , the estate of humiliation from his birth to his death : and the estate of exaltation in his resurrection , ascension , and his sitting at the right hand of god . in the first estate he works and procures our gaine . christ lying basely in the manger , and crucified ignominiously on the crosse gained our deliuerance from hell , and a right to life euerlasting . in the second estate he communicats to vs the gaine before named , and by degrees puts vs in prossession of it . and for this ende , he nowe sits at the right hand of god and makes request for vs. the vse of this doctrine , that christ is our gaine , is manifold . first it sheweth that we in our selues are poore and altogither destitute of all spirituall good things . for to this ende is christ our gaine , that he may supplie our want , & fill them with graces that are otherwise emptie and euen hunger starued . secondly it teacheth that men doe in vaine seeke for so much as the least droppe of goodnes out of christ , who alone is the storehouse of all good things . heauen and earth , men and angels , and all things are but as nothing to vs , if by them we seeke to inioy any thing out to christ : yea god is no god to vs without christ. thirdly , we learne to detest the treasurie , which the church of rome maintaines and magnifies . it is as it were a chest in which is contained not onely the ouerplus of the merits of christ , but also of martyrs and saints to be dispensed in pardons at the popes pleasure . but christ is alone our full and perfect gaine , and therefore in himselfe there is an al-sufficient treasurie of the church ; and as paul saith , in him we are complete . as for the merits of martyrs and saints , they bring no aduantage to the people of god , but are indeed matter for the dounghill . fourthly , if christ be our treasure and gain , our hearts must be set on him . our mindes vse to be vpon our pennie , and we hunger after gaine : let vs therefore hunger after christ : he is out pennie and he is our gaine . nay we must aboue all pleasures , honours , profits , loue him , and reioice in him : yea we should be swallowed vp with loue of him . lastly , here is matter of cōfort . in the losse of goods and friendes , and all calamities of this life , we may not be dismayed : all the losses of this life are but pettie losses , so long as we haue christ for our gaine . nothing can be wanting vnto vs in the middest of all our losses and miseries , so long as we receiue of his fulnesse , who is the fountaine of goodnes neuer dried vp . to proceed further , the second part of the comparison [ christ is my gaine ] is amplified by a gradatiō on this manner : i esteeme the knowledge of christ iesus my lord an excellent thing : i desire to gaine christ : i desire to be foūd in christ. of these in order . by the knowledge of christ , we are to vnderstand , the doctrine of the gospell , or the doctrine of the person & offices of christ cōceiued & known of vs. to this knowledge an excellency is ascribed , of which i will speake a little . this excellencie appeares partly in the matter and contents , & partly in the effects thereof . touching the matter , it is ful of excellent mysteries , which paul reduceth to fixe heads in his epistle to timothie . the first is the incarnation of the sonne of god in these wordes , god made manifest in the flesh . and here two wōders offer themselues to be considered : the first , whereas adams flesh and adams sinne are inseparably ioyned togither in respect of all that nature can doe , yet did the sonne of god take vnto him mans nature and flesh without mans sinne : because he was conceiued of a virgin by the operation of the holy ghost : whereas if he had beene cōceiued by naturall generation , he had with adams flesh taken adams corruption . the other wonder in the incarnation of christ is , that the flesh of man is vnited to the person of the sonne of god , & thence hath his subsistance , otherwise hauing no subsistance of his owne . the like example is not to be found in the world againe : sauing that we haue some resemblance thereof in the plant called miscelto , which hath no roote of his own , but grows as a branch of the oake , or some other tree , and hath his life and sappe from the roote thereof . the second mysterie in the knowledge of christ , is the iustification of christ in these wordes , iustified in the spirit : and it was on this manner . christ made man became our suretie and was subiect to the law for vs. hereupon our sinnes were imputed to him , and the punishment due thereto laid vpon him , that is , the first death with the paines of the secōd : yea further death in the graue had dominion ouer him . after all this , by his spirit or power of the godhead he raised himselfe from death , and therby acquit himselfe of our sinnes ; and this acquitall or absolution is his iustification , whereby he declareth himselfe to be a sauiour perfectly righteous . for if he had not satisfied the wrath of god to the full , and brought perfect righteousnes , he had neuer risen againe , considering he was iudged and condemned for our sinnes . the third mysterie is the sight of angels , who desired to looke into the incarnation of christ : in which they sawe three things , as luke testifieth . the first , that it was a means to manifest the glorie of god : the second , that it brought peace and good successe to men vpon earth : the third , that it was a meanes to reueale the good will of god to the world . the fourth , is the preaching of christ to the gentiles . this appeares to be a great mysterie ; because the knowledge of christ was kept secret from the nations , for the space of more thē 4000. yeares . for from the creation to moses the church of god was shut vp in a litle familie : from moses to christ , it was included within the precincts of iewrie : which was not so much as the fourth part of england . the fift mysterie was the conuersion of the world to the faith of christ. and this is so much the greater wonder ; because this conuersion was wrought by the preaching of the gospel , which is flatte against the naturall reason and will of man , and therefore vnfit to perswade : and the preachers hereof were simple and silly men to see to : and some of them which were converted , were the very iewes that crucified christ. the last mysterie was the ascension of christ into glorie . the greatnes of this mysterie appeares in two things . the first , that christs ascension was a reall and full opening of the kingdome of heauen ; which had formerly bin shut by our sinnes . the second , that the ascension of christ , was no personall or priuate ascension : for he ascended in the roome and stead of all the elect : and they ascended together in and with him , and now after a sort are together in and with him in glorie . thus we see the excellencie of the knowledge of christ in respect of the mysteries contained therein : the like excellencie appeares in the effects thereof ; which are two , the knowledge of god , and of our selues . for the first , by the knowledge of christ , we know god aright . hence christ is called the brightnes of the glorie of the father , and the ingrauen image of his person : and the image of the inuisible god. and paul saith notably , that when god shineth in our hearts by the light of the gospel , his glorie is to be seene in the face of christ. the wisdōe , power , & goodnesse of god is made manifest in christ : and that more fully then euer it was in the creation . in the creation adam beeing but a meere man was our head ; but in the estate of grace , christ is our head , god and man. by creation we receiue but a naturall life to be continued by foode : by christ we receiue a spirituall , to be preserued eternally without foode ; by the operation of the spirit . as the spouse of adam was bone of his bone , and flesh of his flesh : so is the spouse of christ bone of his bone , and flesh of his flesh ; and that in more excellent manner : because euery particular man as he is borne anew , and the whole catholike church the true spouse of christ , springeth & ariseth out of the merit and efficacie of the blood that distilled out of the heart & side of christ. in the creation god makes life of nothing : but by christ he drawes our life forth of death , and changeth death it selfe into life . againe in the law the iustice of god is set downe and reuealed : in christ we see more , namely perfect iustice and perfect mercie , reuealed to the full ; yea ( which is a wonder ) iustice and mercie reconciled . lastly in christ we see the lēgth , the breadth , the height , the depth of the loue of god , in that god vouchsafeth to loue the elect with the very same loue wherewith he loueth christ. as by christ we know god : so also by christ we know our selues : and that on this manner . first we must consider , that in the passion he tooke our person vpon him , and that vpon the crosse , he stoode in our place , roome , and stead . secondly we are to consider the greatnes of his agonie and passion set forth vnto vs , especially by fiue things . the first is the testimonie of the euangelists , who say in emphaticall wordes , that he was full of sorrow , and grieuously troubled . the second , his complaint , that his soule 〈◊〉 〈◊〉 vnto the death : and that he was forsaken of the father . the third his praier with strong cries : saue me frō this houre ▪ let this 〈◊〉 passe . the fourth the comming of an angel to comfort him . the last his sweate of water and thicke or clotted blood . now in christ thus considered , we see the greatnes of gods anger against vs for our sinnes : we see the greatnes of our sinnes : we see the vilenes of our persons : we see the hardnes of our hearts , that neuer so much as sigh for our offences , for which the sonne of god swette water and blood : we see our vnthankfulnes that little respect or regerd this worke of christ. lastly we see our dutie : that we are to be throughly touched with true repentance , and to humble our selues as it were to the very pit of hell : for if the son of god mourne and crie for our sinnes imputed , we are much more to crie and to bleed in our hearts for them , seeing they are ours properly , and by them we haue pierced christ. and thus the excellencie of the knowledge of christ is manifest . hence we learne sundry things : first , if the knowledge of christ be so excellent , we may not maruell , that by the mallice of the deuill it hath bin corrupted many hundred yeares in the romish church : which teacheth , that the gospel is nothing else in effect but the law of moses perfected . now if this were so , christ doubtlesse died in vaine , and we might place our hope in our owne righteousnes ; and the promise of life eternall by christ , should be of none effect . for the law neuer iustifies before god , till it be perfectly kept : which condition of perfection if men could performe , there should be little neede of christ or of the gospel . secondly , if this knowledge be of such excellencie , it must be learned of vs , and that in speciall manner . if to other inferiour learning we lend the vnderstanding and memorie , to this we are to applie the whole man. the minde must learne it by opening it selfe to conceiue it : the memorie must learne it , by storing it vp : the will and affections must learne it , by resigning and conforming thēselues in their kinde vnto it . thus paul teacheth , that to learne christ , as the truth is in christ , is to put off the old man and to put on the new man , which after god is created in righteousnesse and holinesse . thirdly by this we learne to value & prize the knowledge of christ , aboue all things in the world . the angels of god themselues desire to profit in this knowledge : dauid , who in the darknes of the old testament desired to be a dorekeeper in the house of god ; if he were now liuing on earth , would be content with an office a thousand fold more base , that he might inioy this cleere light of the knowledge of christ. but alas ; there is no such dauids now a daies . it is our fault , and the fault of our times , that this knowledge is of little or no value and account among men ; and little fruit thereof to be seene . and therfore it is to be feared , that god will take this treasure of knowledge from vs , and send strong illusions to beleeue lies ; because it is little or nothing loued . paul yet further cōmends this knowledge in that he calls it , the knowledge of christ , his lord . now he is our lord foure waies . first , by the right of donation ( because all the elect are giuen to him of the father in the eternal counsell of election : ) secondly by creation : thirdly by the right of redemption : fourthly by right of headship ; in that as a liuing head he giues sense and spirituall life to all that beleeue in him . and paul calls christ his lord , because he beleeued his owne election , in which he was giuen to christ , his creation and redemption by him , and his mysticall coniunction with him , as with his head . and here paul in his example teacheth vs two things . the first , how we should know christ , and the doctrine of the gospell : for the right knowledge whereof , there is required , beside generall vnderstand of christ & his benefits , with generall assent , a speciall application thereof . it is not sufficient to beleeue the election , redemption , iustification , glorification of gods people : but we must goe further , and beleeue the very same things in our selues . the reason may be taken from the contents of the gospel . for it containes two parts , the first is a promise in which christ with all his benefits is offered and propounded vnto vs. the second is a commandement to applie the said promise , and the substance thereof to our selues , and that by our faith . and he that takes away this second part , ouerthrowes halfe the gospel of christ. here is the foundation of sauing knowledge , which iustifieth and bringeth life eternall ; and the foundation of speciall faith . the second thing to be learned in pauls example is , that we are to resigne our selues , our bodies & soules , and to render all subiection to christ. for in that he calleth him lord , he professeth himselfe to be the seruant of christ. the ende of all preaching is to bring not onely our words and deedes ; but also our secret thoughts in subiection vnto him . and the ende why christ sits in glorie at the right hand of the father is , that euery knee may bowe vnto him of things in heauen and earth . it behooues vs therefore to liue and carrie our selues in our places as true and vnfained seruants of christ. the second degree in pauls gradation is , that he desires to gaine christ. now to gaine christ is nothing els , but to make christ his gaine , as appeares by the opposition of the wordes . for he saith , he had deprined himselfe of all things , that is , made all things his losse , that he might gaine christ. and he is made our gaine if two things be done . first , he must be made ours , that is , thy christ or my christ in particular : secondly we must put our confidēce in him . for the first , that christ may be ours , a double consent is required : gods consent to giue christ , and our consent to receiue him . gods consent , that christ shall be ours , is giuen in the reuelation of the promise touching the womans seed , made to our first parents , in the continuall renewing of the said promise to our forefathers , in the incarnation and birth of christ , in his passion , in the preaching of the gospell , in the administration of both the sacraments , baptisme and the lords supper . our consent to receiue christ , is giuen when we beginne to beleeue in him ; yea when we beginne to be touched in our hearts for our sinnes , and to hunger & thirst after christ. and thus by the concurrence of these two consents is christ really made ours . and further yet , that he may be not onely ours , but also our gaine , we must set and fixe the whole confidence of our hearts vpon him alone , for the forgiuenesse of our sins , and the saluation of our soules . for where the gaine is , there must the heart be . when riches increase we may not set our heartes on them ; because though they be good things , yet are they not our gaine or treasure : nowe christ is not onely a good thing vnto vs , but our gaine , and the very fountaine of all good things : & therefore we must bestowe our hearts on him . hence we learne that the popish religion teacheth wickednesse . for it maintaineth , that we are not onely to beleeue in god , but also a in the church : it maintaineth an hope b and confidence in saints , specially in the virgin marie : it maintaineth lastly a c confidence in our owne workes : so it be as they say in sobrietie . this is to make the creature our gaine , and to put downe christ our redeemer . againe , paul had said in the d former chapter , that christ was his gaine both in life and death : and yet nowe he saith , that he still desires to gaine christ. and by his example we learne , that in this life our affectious must neuer be satisfied & filled with the desire of christ , till we haue the full fruition of him . naturally our desires be insatiable in respect of riches , honours , pleasures : but we must learne to moderate and stinte our selues in seeking earthly things ; beeing content with the portion that god doth alot vs : and the insatiablenesse of our affections must be directed and turned vpon christ. the woman in the gospel that had the bloodie ishew , desired but to touch the hemme of his garment ; we must goe further , not onely to touch him , but also by our faith to lay hold on him , as it were with both the hands , and to hang vpon him . thomas desired for his contentation , but to put his finger into his side : we must sette before our eies christ crucified : and his pretious blood as it were a fresh distilling from his handes , feete , and side : and we must not onely touch this blood , but sprinkle our selues with it , yea dip and as it were diue out selues into it , bodie , soule , and all . the third and last degree in pauls gradation is , that he desires to be founde in christ. and here his desire is twofold , the first , to be in christ , the second , to be found so of god in the daie of iudgement . the first , to be in christ , is to be taken out of the first adam , and to be vnited vnto christ as his very flesh , or as a true mēber of his mysticall bodie . now this incorporation and vnion into christ is a mysterie ; and for the better vnderstanding of it foure rules must be obserued . the first , that not onely our soules are vnited to the soule or godhead of christ : but also that the whole person of him that beleeueth is vnited to the whole person of christ. for the redeemer and they which are redeemed are vnited togither : and christ god and mā redeemed vs , not onely in soule but also in bodie . we therefore beleeuers , haue 〈◊〉 our whole persons vnited to the whole person of christ. and s. paul saith , that our verie bodies are the members of christ. and christ himselfe saith , that we must eate his flesh and drinke his blood , that we may be in him and he in vs. the second rule , is touching the order of this vnion : that we are first ioyned to the flesh of christ , and by his flesh to his godhead . for that which brings vs to haue fellowship with god , ioynes vs to god. now by the flesh of christ we haue our fellowship with god. it is as the vaile of the temple , whereby the high priest entred into the holie of holies , and into the presence of god. againe it serues as a pipe or conduit to deriue the efficacie and operation of the godhead vnto vs. the third rule is : that this vnion standes not in imagination , but is a true and reall coniunction . neither doth the distance of place ( we beeing on earth and the flesh of christ in heauen ) hinder this vnion . the minde is vnited after a sort to the thing it mindeth . after the contract of marriage , two distinct persons being a thousand miles asunder , remaine one flesh . if nature affoard thus much : why may not the like be found in the coniuction that is aboue nature ? the last rule is : that the bond of this coniunction is one and the same spirit , beeing both in christ and vs : first in christ and then in vs. this teacheth s. iohn saying , that christ dwels in vs by his spirit giuen vnto vs. againe this spirit worketh in vs faith , which also knits vs to christ : who as paul saith , dwels in our hearts by faith . and by this we further see that distance of place hinders not this vnion . the spirit of god beeing infinit may dwell both in christ and vs : & our faith though it be seated within our hearts , yet can it reach foorth it selfe and apprehend christ in heauen . the second desire of paul is , that he may be found of god to be in christ , that is , that god would respect him as a member of christ and accept him into his fauour eternally for christ. for the better vnderstanding of this ; the order that god vseth in shewing his loue must be obserued . first of all , he begins his loue in christ , whome he loues simply for himselfe : then from christ he descends to them that are vnited to christ , considering them euen as parts of christ : whome also he loueth , yet not simply , but respectiuely , in and for christ. he that lookes vpon things of diuers kinds through a greene glasse , beholdes them all to be greene : euen so , whome god respecteth in and for christ , they are loued of god as he is loued , and righteous as he is righteous . and this is the thing which paul desireth , that in the daie of iudgement he may be thus respected . hence we learn , that god will make an examination of all our hearts , liues , and works , in the day of iudgement . for this finding which paul mentioneth , presupposeth , that god sees and obserues our waies , and will one daie certenly discouer them , knowing euē now certainly whether we be in christ or no. for this cause we are to call our selues to an account , yea to a strait account : for god will find out whatsoeuer is amisse , though we haue skill to make faire shewes before men . and we are withall to amend our selues . salomon vpon this ground disswades the young man from fornication ; why shouldest thou my sonne ( saith he ) take delite in a straunge woman , seeing the waies of men are before the cies of god , and he pondereth all their pathes . to this purpose the iewes haue a saying worth our marking : write say they three things in thy heart , and thou shalt neuer sinne : there is an eie that seeth thee , an eare that heareth thee , and a hand that writeth all thy sayings & doings in a booke . and the cause of our manifold sinnes is , that men falsely thinke , that god neither sees nor heares them . thus saith dauid of his enemies ; they bragge in their talke , and swordes are in their lippes , for say they who heareth vs. againe , here we see pauls care , yea the pitch of all his desires and his principall forecast , that he might be found of god in the day of iudgement to be a member of christ. the like must be our care and forecast nowe in the time of this life : yea this must be the care of all cares , that we may be knit to christ , and so accepted of god , when we shall rise to iudgement . christ bids vs , watch and praie that we may stand before the sonne of man : and this we cannot doe , vnlesse we be incorporate into christ. we are bidden first to seeke the kingdome of heauen : and that is indeed to be in christ. to be wise and circumspect in many matters , and yet to want forecast to compasse our maine and principall good , is the greatest follie of all . what is the fault of the foolish virgins ? virgins they were as the wise : they carried the burning lamps of christian profession : likewise they had oyle , that is , the oyle of grace : but , alas , they had not oyle enough to furnish their lampes . their fault was , that they wanted forecast to furnish themselues with oyle sufficient . and there is neuer sufficiencie of oyle , till we be true and liuely members of christ. and this was their damnable follie , that they contented themselues with the name and profession of christ , and had not a serious and speciall care indeed to be members of christ. therfore let vs now diligently indeauour to be that in this life , which we desire to be found of god in the day of iudgement . there be three iudgements which we are to vndergoe , the iudgement of men , of our selues , and of god. the two first we may falsifie , the third we cānot . for men we may deceiue , and our selues we may deceiue ; but god we can not . it is the foundation of all good things to be ingraffed into christ : and for this cause , all the forecast of our heads , all other cares and studies should giue place that this be might accōplished . som mā may hereupon demand , what he should doe , that he might be in christ. i answer , two things : first he must breake off all his sinnes , and turne vnto god : secondly , he must pray earnestly euen vnto the death , that his heart may be knitte to christ. againe it may be demanded , how it may be knowne of vs , that we are in christ. s. iohn answereth : hereby we know that he dwelleth in vs by the spirit which he hath giuen vs. and we may know that we haue the spirit of christ , if the same mind , inclination , and disposition , the like loue to god and man , the like meeknesse , patience and obedience be in vs which was in christ. for the same fruites argue the same spirit . v. 9. — not hauing mine owne righteousnes , which is of the law , but that which is of the faith of christ , &c. the apostle hauing taught in generall tearmes , that christ is his gaine , here beginnes to declare the same in more particular sort . for he sets downe a threefold gaine which he desired to obtaine of christ : the first is , the righteousnes of christ : the second is , inward fellowship with him : the third is , the resurrection of the bodie to eternall glorie . now this righteousnesse of christ which paul makes his first gaine , is handled in the 9. verse : for the better knowledge whereof , i will first open the meaning of the wordes . and first of all , it must be knowne , that they are an exposition of the wordes which went before . for whereas paul had desired to be found in christ , now he shewes his owne meaning , that he desired therein nothing els but that he might be accepted of god for christs sake , and be esteemed righteous in his righteousnes . and that this righteousnesse may be the better discerned , he sets downe two sorts of iustice : the one he refuseth , the other he desireth and chooseth . the righteousnes refused , he calls it his owne : because it is within him , and it is exercised by the powers of his soule , namely his minde , will , affections . he saith further , it is of the law , that is , of the workes which the law requireth : for ( as paul saith ) the righteousnes of the law is this , he that doth these things shall liue therein . againe of the iustice desired , he saith , it is by the faith of christ , that is , it ariseth of the obedience of christ apprehended by faith . for in this manner to the romanes , he puts the faith of christ , for faith in the blood of christ. and whereas some man might happily say , that euen this righteousnes is ours as the former , paul addeth further , that it is of god , wholly and onely , and not of vs either in whole or in part ; beeing freely giuen of him vpon our faith , that is , when we beleeue . in these few wordes paul coucheth many weightie points of doctrine . i will distinctly propound them one by one . first of all , he makes a double iustice , one of the law , the other of the gospel : yea he opposeth them as contraries in the case of iustification : and that they may the better be conceiued , he describes them seuerally . touching the iustice of the law , he sets it downe by two things . first , he saith , it is within vs : because it is nothing els but a conformitie of heart & life to the will of god , reuealed in the said law . and the law knowes not the righteousnes which is without vs. secondly he notes the matter of it , that it consists of such vertues and workes as the law prescribeth . now the iustice of the gospell it is likewise set forth by foure things . first , it is not in vs , but forth of vs : because paul opposeth it to the righteousnesse which is ours and within vs. secondly paul sets downe the matter of it , or the person in whome it is , namely christ. of whome ieremie saith , iehoua is our righteousnes . and christ must be considered two waies ; as god , and as mediatour : according to which two respects he hath a double righteousnes . one as god , and that is infinite , and therefore incommunicable . the other as mediatour , is the obedience of christ which he performed in his manhood , consisting of two parts , his sufferings in life and death , and his fulfilling of the law for vs. and this very obedience which is in christ and not in vs , is the very matter of the iustice of the gospel . thirdly paul sets downe the meanes whereby this iustice is made ours , and that is faith , which doth rest on christ and applie his obedience to vs. lastly paul sets downe the author of this iustice , and that is god , who of his grace and mercy freely giues christ and his obedience vnto vs , when we beleeue . out of these foure points a definition of the iustice of the gospell may be framed thus : it is the righteousnes of the mediatour , namely the obedience of christ giuen vs freely of god and receiued by our faith . by this distinction of legall and euangelicall iustice , we learne the difference of the law and the gospel . the law promiseth life vpon the condition of our workes , or obedience performed according to the tenour of the law . the gospell requires not the condition of merit , or of any work to be done on our parts in the case of our iustification , but onely prescribes vs to beleeue in christ and to rest on his obedience , as our iustice before the tribunall of god. secondly by this we learn , that the church of rome and the learned therein , are ignorant of the right difference betweene the law and the gospel . for they teach , that the righteousnesse , which stands in our inherent vertues and workes done by vs , is required for iustification as wel in the gospell as in the law : and that the difference lies onely in this , that the law is more darke , and without grace : the gospel more plaine , hauing also the grace of god annexed vnto it , to inable vs in our own persons to doe that which both law and gospell require . but this is indeede to make a confusion of the law and gospell , and to abolish the distinction of the twofold iustice before named : which may not be . the second point of doctrine deliuered by paul is , that a sinner standes iust before the tribunall seat of god , not by the iustice of the law , but by the iustice of faith , which is the obedience of christ , without any works of ours . and because this point of doctrine is of great moment , and is withall oppugned of many , i will further confirme it by some speciall reasons . first of all , in the iustification of a sinner , god manifests his mercie and iustice to the full . for , as paul saith , he iustifieth freely by his grace : and in iustifying he is not onely a iustifier but also iust . now this concurrence of mercie and iustice is no where to be found , but in the obedience of christ , performed by him in our roome and stead . as for all christian vertues and works of godly men , they are by mercie accepted of god , but they do not satisfie the iustice of god according to the tenour of the law . secondly , paul in the epistle to the rom. considering abrahā not as an idolater vnconuerted , but as a beleeuer , yea as the father of all the faithfull ; saith , that then he was iustified without workes ; and that , his faith , that is , the messias apprehended by his faith , was counted vnto him for righteousnesse , long after his conuersion . nowe , as he , who is a patterne for vs to follow , is iustified , so must we be iustified , and no otherwise . thirdly , as by adams disobedience we are made sinners : so by christs obedience are we made righteous : but but by adams disobedience a imputed to vs , are we made sinners : therefore we are made iust by the obedience of christ imputed . bernard vsed this reason . whome ( saith he ) another mans fault defiled , another mans water washed . yet in calling it another mans fault , i doe not denie it to be ours : otherwise it could not defile vs. but it is another mans , because we all not knowing of it , sinned in adam . it is ours ; because we haue sinned , though in an other , and it is imputed to vs by the iust iudgement of god , though it be secret . yet , that thou maist not complaine , ô man , against the disobedience of adam , there is giuen thee the obedience of christ : that beeing sould for naught , thou maist be redeemed for naught . again the doctrine of imputed iustice he teacheth expresly , saying : al are dead , that the satisfaction of one might be imputed to all , as he alone bare the sinnes of all . againe , death is put to flight by the death of christ , and the righteousnes of christ is imputed to vs. fourthly , paul saith , christ is made vnto vs of god , iustice , that is , iustice imputed : for in the next words he saith , he is made our sanctification , that is , our iustice not imputed , but inherent . fiftly , as christ was made sinne , so are we made the iustice of god , but christ was made our sin not by any conueiance of any corruption into his most holy heart , but by imputation . we therefore are made the iustice of god by like imputation . and least any man should yet surmise that this iustice is not imputed ; but infused into vs , paul saith , we are made the iustice of god in him , that is , in christ. hence it followeth manifestly , that there is no vertue or worke within vs which iustifieth before god , and that our iustice whereby we are iust in the fight of god , and accepted to life eternall , is out of vs , & placed in christ. thus much haue the fathers obserued vpon this text of paul. augustine saith , that christ was made sinne , that we might be made iustice , not our iustice , but gods iustice , neither in vs , but in him : as he declared sinne not to be his , but ours , not placed in him but in vs. hierome saith , christ being offered for vs tooke the name of sin that we might be made the righteousnesse of god in him , not ours , nor in vs. in the same manner speake theophilact , anselme , sedulius presbyter , and others . lastly , mā considered as a creature before his fall , owed vnto god the fulfilling of the lawe , which as a certaine tribute was daily to be paid vnto him . after the fall , he doubled his debt , because he then became debter to god of a satisfaction due for the breach of the lawe . now the not paiment of this double debt is our vnrighteousnes . but where may we find a sufficient paiment for this debt ? we our selues by our sinnes daily increase the said debt . and our owne workes , though proceeding of faith , are no conuenient paiment : because we cannot by one debt paie an other . and if we shall search through heauen and earth , there is nothing to be found , that may stand for paiment with god , but the obedience of the redeemer , which he hath presented and laid downe before the throne of the almightie , as an endlesse treasure to make paiment in our behalfe . and because the said obedience is a satisfaction for our vnrighteousnes , it is also our iustice in the acceptation of god. by these and other reasons , it appeares , that nothing can absolue vs before god , and procure the right of eternall life , but the onely obedience of the mediator christ , god and man : & that without any vertue or worke of ours . hence it followes that the present church of rome corrnpts the article of iustification by mingling things togither , which can no more be compounded and mingled togither , then fire and water : namely , the iustice of the gospell with the iustice of the law . for it makes a double iustification : the first containes two parts , pardon of sinne by the death of christ , and the infused habit of charitie . the second is by workes , which ( they say ) do meritoriously increase the first iustification and procure eternall life . here we see the soueraigne medicine of the gospel , namely remission of sinnes , tempered with the poison of the lawe . for though vertues and workes prescribed in the lawe , haue their place , as good giftes god , in our liues and cōuersations : yet whē they are set vp higher , and brought within the circle of iustification as meritorious causes ; they are put quite out of their place , and are no better then poison : and hereupon are tearmed of paul , losse and dongue . but such as desire to be tearmed catholickes , alleadge for themselues against vs , that the obedience of christ , that is , the righteousnesse of an other cannot possibly be our righteousnesse . i aunswer , that the iustice of another may be our iustice , if it be really made ours . and this is true in christ. for when we begin to beleeue in him , though our persons remaine euermore distinct and vnconfounded , yet are we made one with him , and according to the tenour of the euangelicall couenant , are we giuen to him , and he to vs : so as we may truely say , christ is mine , as we can truly say , this house or this land is mine . now if christ be ours , then also his obedience is not onely his but ours also : his , because it is in him : ours , because with him it is giuen vs of god. againe , they alleadge , that when paul refuseth the righteousnesse of the lawe , he means nothing els but the workes of the lawe , that are perfourmed by the strength of nature , and that he doth not exclude the workes of grace . i answer , it is false : for he speakes of himselfe in the time present when he was a christian apostle : and therefore he excludes all righteousnes of his own , which he had by the law , euen when he was an apostle . and the obiection , rom. 6. 1. what then shall we sinne that grace may abound ? cannot be inferred vpon iustification by workes of grace : but vpon a iustification by the obedience of christ imputed to vs , without all workes of our owne . againe , that we are iustified , not by the iustice of the lawe , but by the iustice of faith , here is the foundation of our comfort . for hereupon , if we be tempted in the time of this life , we may oppose against the tempter this our iustice . if satan plead against vs that we are sinners , and therefore subiect to eternall damnation : let vs answere him , that the obedience of christ hath freed vs from this damnation . if he plead further , that we neuer fulfilled the lawe ; and consequently that we haue no right to eternal life : we must answer him , that christ fulfilled the lawe for vs. if he shall vexe and vpbraid vs with the consideration of our manifold wants and corruptions ; let vs tell him , that , so long as we turne vnto god from all our euill waies , bewaile our corrupttions , and beleeue in christ , all our wants are couered in his obedience . againe , if in the time of death , the feare and apprehension of the iudgement and anger of god terrifie vs , we are to oppose this obedience of our mediatour , to the iudgement of god , and to put it betweene gods anger and vs : yea we are to rest vpon it , and to infold and wrap our soules in it , and thus to present them to god. isai the prophet saith , that the messiah is a place of refuge , shelter , or shade , against the tempest or burning heate of the wrath of god. and paul saith , he is our propitiatorie : to signifie , that as the propitiatorie couered the arke , and the lawe in the arke , which is the hand writing against vs , from the presence of god : so christ couereth our sinnes , and puts himselfe betweene vs and the indignation of his father . the third and last point of doctrine here deliuered by paul is , that faith is the meanes to receiue and to obtaine the obediēce of christ for our iustice . that this may the better be conceiued , foure points are to be handled . what this faith is ? howe it is a meanes to obaine iustice ? whether alone by it selfe , or by the helpe of other vertues ? when and howe long it is the onely meanes ? for the first : faith is a speciall gift of god whereby we beleeue christ and his benefits to be ours . in the first place i say , it is a gift of god : because it comes wholly of god , and not from the minde or will of man. thus paul saith , it is giuen you for christ to beleeue in him : and christ our sauiour saith to two of his disciples , o foolish and sloe of heart to beleeue . if it be obiected , that when we beleeue first , we then beleeue willingly : i answere ; it is so indeede : yet is not this willingnes in vs by nature but by grace : because when god giues vnto vs the gift of faith , he giues vs also to will to beleeue . none comes to christ but he is drawne of the father : and to be drawne is , when the vnwilling will is chaunged , and by the power of god made a willing will. i adde further , that faith in the messias is a speciall gift , for two causes . first , because it is a gift aboue not onely corrupted , but also aboue the first created nature . for it was neuer in mans nature by creation . adam neuer had it : neither did the morall law reueale it vnto vs ; because it neuer knew this faith . neuerthelesse other vertues , as loue of god and man , feare of god , &c. are reuealed of the law , and were in mans nature by creation . again , whereas all other gifts of god are giuen to them that are ingrafted into christ : faith is giuen to them that a are to be ingrafted : because it is the ingrafting , and therefore can not be giuen to them that are alreadie in christ , but to them that are to be in christ. further , i say , that by faith , we beleeue christ and his benefits to be ours . for this is the propertie of faith , whereby it differs from all other graces of god. when thomas had put his finger into the side of christ he said , my lord , and my god : to whōe christ replied : because thou hast seene , thou hast beleeued . where we see , that this is faith , to beleeue christ to be our lord & our god . paul saith , i liue by the faith of christ : now what he meanes by faith , he shewes in the next words : who hath loued me and giuen himselfe for me. if any man shall demand , vpon what grounds , ( because we are not to goe by imagination ) i say , vpon what groundes he is to conceiue a faith , that christ is his christ : i answer , the groundes are two . the first is the commandement of god , to beleeue christ and his benefits to be ours , 1. ioh. 3. 23. this is his commandement , that ye beleeue in the name of his sonne iesus christ. now to beleeue in christ , is to put our confidence in him : and we can put no confidence in him , vnlesse we be first assured that he with his benefits is ours . and whatsoeuer we aske in praier , we are commaunded to beleeue that it shall be giuen vnto vs. now aboue all things we are to aske that christ and his benefits may be giuen vnto vs of god. this therfore must we beleeue . the second ground is this : we must consider the maner that god vseth in propounding the promise of grace vnto vs : for he doth not onely set it forth vnto vs in a generall sort , but also he vseth meete and conuenient means to applie it to the persons of men . first of all , he confirmes it by oath , that we our selues might the better applie it and reape sure consolation thereby . secondly god giueth vnto vs the spirit of adoption ; which beareth witnes to our consciences of such things as god hath giuen vnto vs in particular , and are onely in generall manner propounded in the promise . and this testimonie must be certen in it selfe , and also plainely knowne vnto vs ; els is it no testimonie . thirdly both the sacraments , are seales of the promise : in the lawfull vse whereof god offers , yea exhibits christ vnto vs ; and doth ( as it were ) write our names within the promise , that we might not doubt . now then , looke as god giues the promise , so must we by faith receiue it . but god giues the promise , & withall applies it : we therefore must receiue the promise , and by faith applie it to our selues . if any man shall say , that he can not conceiue a speciall faith vpon these groundes by reason of his vnbeleefe : i answer , that he must striue against his vnbeleefe , and indeauour to beleeue by desiring , asking , seeking , knocking : and god will accept the will to beleeue for faith it selfe , so be it there be an honest heart touched with sorrow for sinnes past , and a purpose to sinne no more . that we may yet better know , what faith is ; vnderstand that there be two kindes of false faith , like indeede to true faith , and yet no faith at all . the first is , when a man conceiues in his heart a strong perswasion , that christ is his sauiour , and yet carries in the same heart a purpose to sinne , and makes no change or amendment of his life . this perswasion is nothing but presumption , and a counterfeit of true faith , whose propertie is to purifie the heart , and to shew it selfe in the exercises of inuocation and true repentance . the second is , when men conceiue a strong perswasion , that christ is their sauiour , and yet for all this contemne and despise the ministerie of the word and sacraments . this also is an other counterfeit . for true faith is conceiued , cherished , and confirmed by the vse of the word & sacramēts . and we must there seeke christ , where god will giue him vnto vs : now god giues christ in the word and sacraments ; and in them he doth as it were open his hand & reach forth all the blessings of christ vnto vs. we must not therefore imagine to finde christ , where and how we list ; but we must seeke him in the word and sacraments , and there must we receiue him , if we desire to receiue him aright . the second point to be considered is , how faith is a meanes to iustifie ? i answer thus . faith doth not iustifie as it is an excellent worke of god in vs : for then all vertues might be meanes of iustification , as well as faith . it doth not iustifie as it is an excellent vertue in it selfe : because it is imperfect and mingled with vnbeleefe . it doth not iustifie as a meanes to prepare and dispose vs to our iustification : for so soone as we begin to beleeue in christ , we are iustified a without any disposition or preparation comming betweene faith and iustification . lastly it doth not iustifie as it containes in it all other vertues and good workes , as the kernell containes the tree with all his branches . for then should it be a part , yea the principall part of our iustice . whereas saint paul distinguisheth iustice and faith , saying , that our righteousnes is of god vpon faith : and not for faith , but , by faith . now then faith iustifies , as it is an instrument or hand to apprehend or recceiue the benefits of christ for ours ; and this apprehension is made , when we doe indeede beleeue christ and his benefits to be ours . and least any should imagine , that the very action of faith in apprehending christ , iustifieth : we are to vnderstand that faith doth not apprehend by power from it selfe , but by vertue of the couenant . if a man beleeue the kingdome of france to be his , it is not therefore his : yet if he beleeue christ and the kingdome of heauen by christ to be his : it is his indeede : not simply because he beleeues , but because he beleeueth vpon commandement and promise : for in the tenour of the couenant , god promiseth to impute the obedience of christ vnto vs for our righteousnes , if we beleeue . the third point is , whether faith alone be the meanes to obtaine the iustice of christ for vs or no ? i answer , it is the onely meanes without the helpe of any other vertue or worke . for paul here teacheth , that faith apprehendeth christ for righteousnes , without the law : that is , without any thing that the law requireth at our hands . and here by this exclusiue particle [ without the law , ] he teacheth three things . the first , that nothing within vs is an efficient or meritorious cause , either principall or lesse principall , in whole or in part of our iustification or reconciliation with god. the second , that nothing within vs is an instrument or meanes to applie the obedience of christ vnto vs , but faith which is ordained of god to be an hād to receiue the free fauour of god in the merit of christ. the third , that our renouation or sanctification is no matter , forme , or part of our iustification , but that it wholly stands in the imputation of the iustice of christ. in a word , paul vtterly excludes all things that are within vs , whether by nature or by grace , frō the act of iustificatiō : that in this article , onely grace , onely christ , onely faith , onely mercie in pardon of sinne may raigne . it may be here obiected , that abraham was iustified not by faith alone , but by workes , as s. iames teacheth . i answer , there is a double iustification , one of the person whereby a man of a sinner is made no sinner : the second is the iustification of the faith of the person , whereby faith is declared to be true faith : and this second is by workes : and of it s. iames speaketh as appeareth v. 18. where he saith , shew me thy faith by thy workes . and whereas he saith , that abraham our father was iustified by workes , his meaning is that abraham by workes iustified himselfe to be a true beleeuer , yea the father of all the faithfull : and his faith was made perfect by workes , verse 22. that is , declared or iustified to be a true faith . the fourth or last point is , when and howe long faith alone iustifieth ? i answer , not onely in the beginning of our conuersion , but also in the continuance , and finall accomplishment thereof . for here paul desires in the day of iudgement to stand before god onely by the iustice of faith , without his owne iustice of the lawe . and paul brings in abraham ( as i haue noted before ) in the very middest of godly conuersation and holy obedience to be iustified without any workes by his faith in the messias . and paul auoucheth three things of faith : by it we haue accesse to the grace of god : by it we stand in the same grace : by it we reioice vnder the hope of glorie . thus then , we see there is one onely waie of iustification , namely that we are iustified and accepted of god to life eternall through grace alone , by faith alone , for christ alone in the beginning , middle , and ende of our conuersion . and here is plainly discouered the errour of the church of rome . it makes a double iustification : one whereby a sinner is made of an euill man a iust mā ; and this they say is by faith alone : the second is , whereby a man of a iust man is made more iust : and this ( they say ) is by faith and workes togither : but falsely , as i haue shewed . by all this which hath beene said , we see howe righteousnesse comes by , and vpon the faith of christ. and hence we learne , that it stands vs in hand to proue whether we haue faith or no : because where is no faith , there is no iustice . secondly our dutie is to labour for such a faith , that can and doth iustifie it selfe to be true faith , by workes of loue to god and men . thirdly we must by this faith , rest and wholly relie our selues on the obedience of christ both in life and death : yea whatsoeuer doeth befall vs. though god should reach out his hād & destroy vs , we must stil rest vpō him . secondly , if our iustice be foorth of vs , and we must by faith trust god for it : then much more must we trust him for health , wealth , libertie , peace , foode , and raiment , and for all the things of this life . and if we cannot trust him in the lesse , we shall neuer trust him in the principall . therefore it is our part to walke in the duties of our callings , and to obey god therein : & for the successe of our labours to trust him vpon his word ; yea when all worldly helpes and succours faile , to trust in him still . if we cannot trust him for our temporall life , we shal neuer trust him for our saluatiō . the second gaine which paul desireth , is fellowship with christ in the 10. verse . where it is set forth first generally , and then by his partes . generally in these wordes [ that i may knowe him . ] here it must be remēbred that knowledge is twofold , knowledge of faith , & of experience . knowldge of faith is to be assured of christ and his benefits , though it be against all humane reason , hope , & experience . of this paul saith , it is eternall life to know thee the only god , &c. the knowledge of experience is to haue a sense and feeling of our inward fellowship with christ , and vpon often obseruation of his goodnesse to growe more and more in experience of his loue . nowe this knowledge is here meant , and not the first , which was before mentioned verse 8. and therefore pauls desire is , that he may grow more and more in holy experience of the endlesse loue of god , and fellowship with christ. the partes of this desired communion are two : fellowshippe with christ in his resurrection , and fellowshippe with him in his death . the former is expressed in these wordes , [ and the vertue of his resurrection . ] and for the better cōceiuing of it , we are to consider what the resurrection of christ is ? and what is the vertue thereof ? that the resurrection of christ may be rightly conceiued , fiue points are to be skanned . the first , touching the person of him that rose : and that was christ god and man. indeede properly the bodie alone did rise , and not the soule or godhead , yet by reason of the vnion of the two natures in the vnitie of one person , whole christ arose , or god himselfe made man arose . this commends vnto vs the excellencie of christs resurrection , and makes it to be the foundation vnto vs of our resurrection . the second point is , for whome he rose ? he rose not as a priuate person for himselfe alone : but he rose in our roome & stead , and that for vs : so as when he arose , all the elect arose with him , and in him . thus saith paul , that the fphesians were raised togither with him . his resurrection therefore was publike : and this is the ground of our comfort . the third point is , when he arose ? he arose then , when he lay in bondage vnder death , & that in the graue , which is as it were the castle & hold of death . whē peter saith , that god loosed the sorrowes of death , he signifieth that christ was made captiue for a time to the first death & to the sorrows of the second . now in the midst of this captiuity & bōdage , he raised himself : & this argues , that his resurrectiō is a ful victorie & conquest ouer death and all our spirituall enemies . the fourth point is , that he rose by his own power , as he saith of himselfe , i haue power to lay downe my life , and to take it vp againe . if this had not bin , though he had risen a thousand times by the power of another , he had not beene a perfect redeemer . the last point is , wherein stāds the resurrection of christ ? answer , it consistes in three actions of christ. the first is the revniting of his bodie to his soule , both which were seuered for a time , though neither of them were seuered from the godhead . the second action is the change of his naturall life , which he led in the estate of humiliatiō , into a heauenly and spirituall life without infirmities , and not maintained by food as before . for we finde not that after his resurrection he euer tooke meate for necessitie , but onely vpon occasion , to manifest the trueth of his manhood . and this life he tooke vnto himselfe , that he might conuey it to all that should beleeue in him . the third action is his cōming forth of the graue ; whereby death it selfe did as it were acknowledge him to be a conquerour ; and that it had no title or interest in him . these fiue things considered , the article of christs resurrection shall be rightly vnderstood . touching the vertue of christs resurrectiō , it is nothing els but the power of his god head , or the power of his spirit , whereby he raised himselfe mightily from death to life , and that in our behalfe . the excellencie of it may be known by the effects , which be in number eight . the first , that by it he shewed himselfe to be the true and perfect sauiour of the world . for it was foretolde of the messias that he should die & rise againe . psal. 16. matth. 12. and all this was accordingly accomplished by the vertue of christs resurrection . the second effect is , that by it he shewed himselfe to be the true and naturall sonne of god . paul saith , he was declared mightily to be the sonne of god , by the spirit of holinesse in his rising from the dead . the third effect is , that by this vertue he declared himselfe to haue made a full and perfect satisfaction for the sinnes of the world . for if he had not satisfied to the full , he had not risen againe . and paul saith , if christ be not risen we are yet in our sinnes . on the contrarie then , seeing he is risen , such as beleeue in him , are not in their sinnes . againe : who shall condemne vs ? it is christ which is dead , yea or rather which is risen againe . the fourth effect is iustification , as paul testifieth : he died for our sinnes , and rose againe for our iustification , and that was on this māner . when he was vpon the crosse , he stood there in our roome , hauing our sinnes imputed vnto him : and when he rose from death he acquit and iustified himselfe from our sinnes , and ceased to be any more a reputed sinner for vs : and thus , all that doe or shall beleeue in him , are in him acquit , absolued , and iustified from all their sinnes . if any demaund , how they which liued in the time of the old testament , before the resurrection of christ , could be iustified thereby ; considering the effect must followe the cause : i answer , that they were iustified by the future resurrection of christ : which though it followed in time , yet did the value & vertue therof , reach euē euen to the beginning of the world . the fift effect , is the conferring and bestowing of all such gifts and graces as he had merited & procured for vs by his death and passion . thus christ testifieth that the giuing of the spirit in large & plentifull manner , was reserued to the glorification of christ , which beganne in his resurrection . and the preaching of repentance and remission of sinnes is reserued till after his resurrection . and s. peter saith , that the elect are regenerate to a liuely hope by the resurrectiō of christ. by reason of this bestowing of graces and gifts , the resurrection of christ is the beginning of a new and spirituall world , which the holy ghost calls the world to come , in which shall be a new heauen and a new earth , as isai speaketh , and a peculiar people of god , zealous of good works , keeping an eternall sabbath vnto god. this one effect alone sufficiently declares the excellencie of this vertue of christ. the sixth effect is viuification , which is a raising of vs frō the death of sinne to newnes of life . and the reason hereof is plaine . for christ in his resurrection put away his natural life , which with our nature he receiued from adam , and tooke vnto him a spirituall life , that he might communicate the saide life to all that beleeue in him . againe as the first adam makes vs like himselfe in sinne and death : so christ the second adam renewes vs and makes vs like to himselfe in righteousnes and life . and the head quickned with spirituall life will not suffer the members to remaine in the death of sinne . the seauenth effect is to preserue safe & sound the gifts and graces , which he hath procured by his death ; and bestowed on them that beleeue : and this he doth by the vertue of his resurrection . for to this ende , hath he conquered all our spirituall enemies , and doth by his power conquer them still in vs ; so as none shal be able to take his sheepe out of his hands . the last effect is , to raise the bodie from the graue in the day of iudgement to eternall glorie . if it be obiected , that the wicked are also raised then by the power of christ : i answer , that the power of christ is twofold . one is the power of iudgement , the other a power of a sauiour . by the first , christ as a iudge raiseth the vngodly , that he may exequute on them the curse denounced from the beginning of the world [ at what time thou shalt eate the forbidden fruit , thou shalt die the death . ] the second power is here tearmed the power of christs resurrection ; and it belongs to him as he is our sauiour : and by it will he raise to life eternall all those that by the bond of the spirit , are mystically vnited to him . for by meanes of this vnion , this raising power shall flow from the head to the dead bodies of them that are in christ. thus we see , what the vertue here mentioned is , and what paul desires , namely that he may haue experience of these effects in himselfe . the vse of the doctrine followeth . first of all , in that christ rose for vs , and in that his resurrection is of endlesse efficacie , here is the foundation of all our spirituall comfort . for by this vertue of christs resurrection frō death to life , all our spiritual enemies are conquered and subdued , and by the said vertue doth he daily more and more subdue them in vs. vpō this groūd said christ : ye shal haue affliction in the world : but be of good comfort , i haue ouercome the world . and this victorie is for vs , and it is made ours by our faith , as iohn saith , this is the victorie which ouer commeth the world , euen your faith . art thou then terrified and afraied with the conscience of thy sinnes , with the crueltie of tyrants , the rage of the world , the paines of hell , the pangs of death , the temptations of the deuill ; be not dismaied , but by thy faith rest on christ that rose againe frō death to life for thee , & therby shewed himself to be a rocke for thee to rest on , and to be the lyon of the tribe of iuda : and thus shalt thou finde certen remedie against all the troubles and miseries of life and death . againe here we are taught to rise with christ from our sinnes , and to liue vnto god in newnes of life : and for this ende to pray that we may feele the vertue of christs resurrection to chaunge and renew vs. great are the benefites which we reape by this vertue , and we are to shew ourselues thankfull to god for them : which we can doe no way , but by newnes of life . againe the ende why christ rose for vs , was that we might rise from our sinnes and corruptions , in which we lie buried as in a graue , to a new spirituall life . and the reward is great to them that make this happie change . for he that is partaker of the first resurrection shall neuer see the second death : as on the contrarie he which neuer riseth from his owne sinnes and euill waies , shall certenly feele and indure the second death . and further it must be knowne , that the vertue of christs resurrection and the merit of his death , are inseparably ioyned together : and therefore he that findes not the vertue of christ to raise him to an holy and spirituall life acceptable to god , falsly perswades himself of the merit of his death in the remission of his sinnes . christ by rising put vnder his feete all our enemies , and ledde captiuitie captiue euen sinne it selfe . it is therefore a shame for vs to walke in the waies of sinue , and to make our selues slaues and captiues to it . christ by rising from death made himselfe a principall leader and guide to eternall life . what wickednes then is it to walke in the waies of our owne heart , and not to ' follow this heauenly guide . the care and purpose to keepe a good conscience is a certen fruit and effect of christs resurrection . thus s. peter saith , that the effect of our baptisme is the stipulation of a good conscience by the resurrection of christ. where the word which i translate , stipulation , signifies an interrogation vpon an interrogation . for the minister in the name of god demandes , whether we renounce the world , the flesh & the deuill , and take the true god for our god. and we vpon this demaund , doe further in our hearts demaund of god , whether he will vouchsafe to accept vs being wretched sinners for his seruants ; and thus we make profession of our minde and desire . when christ rose , by the vertue of his resurrection , the earth trembled , and thereby this bruit creature in his kinde professed his subiection and homage to christ that rose againe . if then we beleeue , that christ rose from death for vs , much more should our hearts tremble and we yeeld our selues in subiection to him in all spirituall obedience . some man may say , you bid vs rise from our sinnes , as christ rose to the glorie of his father , whereas this is wholly gods worke in vs , and not ours : i answer , it is so indeed : yet can we vse the outward meanes of hearing and reading ; and if we haue any sparke of grace , we can aske and desire the spirit of god , that worketh this in vs. againe , exhortations , admonitions , and such like , are meanes appointed of god , whereby he worketh in vs the thing which he requireth and commandeth . wherefore let vs listen to the voice of christ , awake thou that sleepest , stand vp from the dead , and christ shall giue thee life . and worldly cares must not hinder vs in this worke : for as paul saith , they which are risen with christ , must seeke the things that are aboue . againe here we are taught , that we may not content our selues , if we know christ in the braine , and can speake well of him with a glibbe tongue , we must goe yet further , and by all meanes labour , that we taste and feele by experience how good and sweete a sauiour christ is vnto vs ; that our hearts may be rooted and grounded in his loue . this is the thing which paul aimed at : which also we must seeke by all possible meanes to attaine vnto . to proceede ; that we may haue right knowledge of our communion with christ in his death , two points are to be handled . the first is , what are the sufferings of christ ? i answer , not onely the sufferings which he indured in his owne person , but also those which are indured of his members . thus saul persequuting the church , is saide to persequute christ himselfe . and paul saith , that he fulfilled the rest of the afflictions of christ in his owne flesh . and whereas the lord said of the people of israel , i haue brought my son out of egypt : it is applyed by saint matthew to christ himselfe . yet here it must be remembred , that if the members of christ suffer either ciuill or ecclesiasticall punishments for euill doing ; they are not the sufferings of christ. for when saint peter had said , reioice in that you are partakers of the sufferings of christ : he addeth further , let no man suffer as an euill doe● , opposing the one kinde of sufferings to the other . therefore our sufferings are then to be accounted the sufferings of christ , when they are for good cause , and for the name of christ. for the secōd point , fellowship with christ in his death is either within vs or without vs. that within vs is called the mortification of the flesh or the crucifying of the affections and the lustes thereof . the other without vs , is the mortification of the outward man by manifold afflictions : and of this paul speakes in this place : and it may be thus described out of this text . fellowship with christ in his death : is nothing but a conformitie in vs to his sufferings and death . and it is a thing worthy our cōsideration to search wherein standes this conformitie . for in two respects there is no conformitie betweene our sufferings and the sufferings of christ. for first of all , god powred forth on christ the whole malediction of the law due to our sinnes : and by this meanes shewed vpon him iustice without mercie . contrariwise in our afflictions god moderates his anger , & in iustice remembers mercie : because he laies no more vpon vs , then we are able to beare . secondly christs sufferings are a redemption & satisfaction to gods iustice for our sins : so are not ours : because before god we stand but as priuate persons , & for this cause the sufferings of one man cannot satisfie for an other : and there is no proportion betweene our sufferings & the glorie which shall be reuealed . and christ saith of himselfe , i haue tread the wine-presse alone . nowe this conformitie standes ( as i take it ) properly in the manner of suffering ; and that in foure things . first of al , christ suffered for a iust and righteous cause : for he suffered as our redeemer , the righteous for the vnrighteous . and so must we likewise suffer for righteousnes sake . secondly christ in suffering was a myrrour of all patience and meeknesse . and we in our sufferings must shewe the like patience . and that we be not deceiued herein , our patience must haue three properties . it must be voluntarie , that is , we must willingly and quietly renounce our owne wills , and subiect our selues in our sufferings to the will of god. patience perforce is no patience . againe it must not be mercenarie , that is , we must suffer not for bie respects , as for praise , or profit , but for the glorie of god , and that we may shewe our obedience to him . hence it appeares that the patience of the papist , that suffers in way of satisfaction , is no right patience . lastly our patience must be constant . if we endure afflictions for a brunt , and afterwarde beginne to grudge and repine casting off the yoke of christ , we faile in our patience . further , if it be demaunded , whether the affections of griefe & sorrowe may stand with patience : i answer yea : for christian religion doth not abolish these affections , but onely moderate them , and bring them in subiection to the will of god , when we lie vnder the crosse . the third point wherein standes our conformitie with the sufferings of christ is this : christ learned obedience by the things which he suffered , not because he was a sinner , but because beeing righteous he had experience of obedience . and we likewise in our sufferings must be more carefull to take the fruit thereof , then to haue them taken away . and the fruite of them is to learne obedience thereby , specially to the commandements of faith and repētance . when iob was afflicted of god , not for his sins , but that he might make a triall of his faith and patience , he neuerthelesse in the end tooke an occasion thereby to renewe his olde repentance . and paul saith , that he receiued in his owne flesh the sentence of death , that he might learne by faith to trust in god alone . lastly christs sufferings were euen to death it selfe : euen so must we resist sinne , fighting against it to the shedding of our blood . faith and good conscience are things more pretious then the very blood of our hearts : and therefore if neede be , we must conforme our selues to christ , euen in the paines of death . this is that conformitie of which paul here speaks of , which also he magnifies as a speciall gaine . and there be many reasons thereof . for first of all this conformitie is a marke of gods child . for if we obediently endure afflictions , god in them , & by them , offers himselfe as a father vnto vs. secondly , it is a signe that the spirit of god dwelleth in vs : as peter saith , if ye be railed vpon for the name of christ , the spirit of glory and of god resteth vpon you . thirdly , the grace of god is most of all manifested in afflictions , in which god seemes most of all in mans reason to withdrawe his grace . gods power is made manifest in weakenesse . afflictions bring foorth patience : not of themselues , but because then the loue of god is shed abroad in our heartes . hope of eternall life sheweth it selfe most in the patient bearing of afflictions . in peace and ease naturall life raignes . contrariwise in our sufferings naturall life decaies , and the spirituall life of christ apparently shewes it selfe . lastly , this conformitie with christ , is the right and beaten way to eternal life . by many tribulations we must enter into the kingdome of heauen . that we may raigne and liue with christ , we must first die with him . the estate of humiliation is the way to the estate of exaltation and glorie , first in him and then in vs. the vse of this doctrine followes . here we see what for this life is the condition of all true beleeuers : namely , that after they are made partakers of christ and his benefits , by the vertue of his resurrection , they must also be made conformable to his death . the commandement of our sauiour christ to thē that wil be his disciples is , to denie themselues and to take vp their owne crosses euery day . and there be three waightie causes , why god will haue it so . the one , that he may correct sinnes past : the other , that he may preuent sins to come : the third , that he may proue what is in our hearts . secondly we learne by this which hath bin said , to comfort our selues in our sufferings . for in them christ and we are partners , and he vouchsafes to make vs his fellowes . hence it followes that all our afflictions are well knowne to christ , and that they are laid on vs with his consent : and for this cause we should frame our selues to beare them with all meekenes . and hence againe we learne , that he beeing our partner , will helpe vs to beare them , either by moderating the waight of them , or by ending them for our good . lastly , here we learne that our afflictions are either blessings or benefits : and such may we discerne them to be , though not by the light of reason , yet by the eie of faith : because they are meanes to make vs conformable to our head christ iesus . benefits of god are of two sorts , positiue and priuatiue . positiue , whereby god bestowes somthing on vs. priuat● whereby god takes away a blessing , and couertly giues another . benefits of this kind be afflictions . of the twaine , these are the rifer for the time of this life : and the other for the life to come . and therefore while we liue in this worlde , our dutie is with paul to labour to attaine to this conformitie with the sufferings of christ , whē vpon any occasion we shall be afflicted : for then shall we be fashioned like vnto him , and reape much comfort thereby . thus much of the second gaine : nowe followes the third in these words , [ if by any meanes , i may attaine to the resurrection of the dead . ] the word resurrection here signifies the reward of eternall life ; the antecedent beeing put for the consequent . for to rise againe of it selfe is no gaine , considering it is cōmon both to good and badde , but eternal life that followes , is the reward . and the forme of speech , [ if by any meanes ] doth not signifie or imply any doubting in paul of his owne resurrection to life : for he was perswaded that nothing should seperate him from christ : and it is an article of our and pauls faith , to beleeue the resurrection of the bodie to eternall life . wherefore it signifies properly a difficultie to obtaine the gaine desired : and an earnest affection in paul to obtaine the same . and when he saith , [ by any meanes , ] we must knowe that there be three waies or meanes to come to eternall life . one is by peaceable life and death : the other is by a life ladē with many afflictions , the third is by a violent , cruell , and bloody ende . and pauls mind and desire is , to obtain the crowne of eternall glorie by any of these waies : and if not by the first or second , yet by the third . in these wordes foure things are to be considered . the first is the gaine it selfe , and that is , the reward of eternall glorie . and that we may the more with paul be stirred vp to a desire thereof , i will stand a while to declare the excellencie and the conditions of it . it is nothing els but a certaine estate of life , in which all the promises of god are in & by christ accomplished vnto vs in heauen . and it will the better be conceiued by the answering of three questions : what shall ceafe in this estate ? what we shall haue ? what we shall doe ? for the first , seauen things shal cease . the first is the exequution of the mediatorship of christ , or of the offices of a king , priest , prophet . thus much teacheth paul , when he saith , that christ in the last daie must giue vp his kingdome to his father . and though the exequution shall then cease : yet nothing shall be wanting to them that beleeue : because then shall be the full and eternall fruition of all the benefits of our redemptiō . secondly , then shall cease all callings in familie , church , and common wealth : because christ shall then put downe all power , rule , and authoritie . in this blessed estate , there shall not be magistrate and people , master & seruant , husband and wife , parents and children , pastor and people : but all such outward distinctions of persons shal cease , and we shall be as the angels of god. thirdly all vertues , that pertaine to vs , as we are pilgrimes here vpon earth , shall haue an end , as faith , hope , patience : because the things beleeued and hoped for shall thē be obtained . withall that part of inuocation called petition , shall cease , as also the preaching and hearing of the word and the vse of sacraments . the fourth thing that shall cease is originall sinne with the fruites thereof : because no vncleane thing may enter into the heauenly hierusalem . fiftly , then shall cease all miseries , and sorrowes , all infirmities of bodie and mind : for then all defects of eies , armes , and legges , shall be restored . the fixt thing that shall cease is naturall life with the meanes thereof , as meate , drinke , clothing , phisicke , recreation . for then our bodies shall be spirituall , that is , immediately & eternally preserued by the operation of the spirit of god , as nowe the bodie of christ is in heauen . the last thing to be abolished is the vanitie of the creatures , specially of heauen and earth : which i● the last iudgement shal againe be restored to their former excellency . the second question is , what we shal haue and inioye in this estate ? i answer , three things . the first is , immediate and eternal fellowship with god the father , sonne , and holy ghost . for in this happie estate the tabernacle of god shall be with men , as saint iohn saith : & god shall be all things that heart can wish to all the elect . augustine saith notably : there shall be exceeding peace in us , and among vs , and with god himselfe . because we shall see him and inioy him alwaies and euery where . therefore blessed shall that life be , for the thing which we shall inioy : for we shall inioy god himselfe . for the manner of inioying him : for we shall inioy him by himselfe , all other meanes ceasing . for the measure of our inioying him : for we shall fully inioy him . for the time : for we shall eternally inioy him . for the certenty , whereby we shall knowe that it shall be so . for the place : for we shall inioy him in heauen . lastly for the companions ioyned with vs : for they shall be the elect . from this fruition of god shall arise endlesse and vnspeakable ioy . psal. 16. 11. in thy presence is fulnesse of ioy , at thy right hand are pleasures for euermore . in the transfiguration of christ , which was but a shadow of the eternall glorie , peter was rauished with ioy & delight : the ioy therefore which shal be in heauē must needs be vnspeakable . the secōd thing which shall be inioyed is glory both in minde and bodie . in mind , because we shall thē be partakers of the diuine not essence ( for then we should be deified ) but nature , that is , diuine vertues and qualities , more excellent then those which god bestowed on adam , though of the same kinde . the glory of the body is to be changed and made like the glorious body of christ. the third thing is , dominion and lordship ouer heauen and earth ; which lordship once lost by adam , shal then fully be restored . he that ouercommeth shall possesse all things . reu. 21. 7. the third question is , what we shall doe ? i answer briefly , keepe an eternall sabbath in praising of god , and giuing thanks vnto him . and thus by the consideration of these things , we may take a taste of the excellencie of this third and last gaine . the second point here to be considered , is the difficultie of obtaining this desired gaine of eternall life . and the reason is plaine . for the way to eternall life is full of impediments , which i reduce to foure heads . first of all in this way we are to fight , not with flesh and blood , but with principalities and powers in spirituall things , seeking the destruction of our soules . secondly there be within vs innumerable lusts that cōpasse vs round about , presse vs downe , and draw vs away to the broad way of destruction . thirdly this way lies full of offences , partly in doctrines , partly in euill examples ; all tending to this ende , either to make vs fall , or to goe out of the way . lastly it is beset with manifold tribulations , from the beginning to the ende . hence we learne , that we must giue all diligence that we may attaine to the reward of glorie : and therefore we must struggle , striue , and wrastle to enter in at the straight gate . the principall gaine , and the hardnes to obtaine it , requires our principall studie and labour . therefore they deale wickedly , that vse no meanes , but ( as they say ) leaue all to god , thinking it the easiest matter in the world , to winne the kingdōe of heauē . the like is their fault , that professe religion in a slacke and negligent manner , beeing neither whot nor cold . the third point , is pauls minde and desire of eternall life . if it be saide , that wicked men haue the like desire , as for example balaam : i answer , in paul there was an indeauour answerable to his desire , as appeares act . 24. 16. where he saith , that he waited for the resurrection of the iust and vniust : and that in the meane season he laboured to keepe a good conscience before god and men : now this desire in the vngodly is barren , and yeeldes not his fruit . againe paul beeing iustified , still desires to attaine to full fellowship with christ , and to conformitie with him in glorie . the like desire , with the like indeauour , should be in vs. the last point , is pauls courage and fortitude . he is content to indure any kinde of death , yea cruell death , so he may obtaine this third and last gaine . and thus it is verified , which he saith , that god had giuen him the spirit not of fearefulnes but of courage . like was the courage of moses , who was content to indure afflictions with the people of god , that he might winne the recompence of reward . like was the courage of the martyrs , that were racked & would not be deliuered , that they might obtaine a better resurrection . we likewise walking in the way to eternall life , must take the like courage vnto vs in all dangers . for this cause we must pray vnto god , to giue vs the spirit of courage : and we must alwaies attende vpon the calling and commaundement of god , making it the stay and foundation of our courage : and we must yet further stay our selues on the promise of gods presence and protection , so long as we obay him . if it be alledged , that we are by nature fearefull in daungers , and therefore vncapable of courage : i answer , there is a threefold feare . the first is feare of nature ; when mans nature feares , flies , and eschewes that which is hurtfull vnto it . this feare was in christ , whose soule was heauie vnto death , who also feared the cursed death which he indured . and therefore this feare of it selfe is no sinne , and it may stand with true fortitude . the second feare is that which riseth of the corruption of nature , when a man feares without cause , or without measure . without cause , as when the disciples feared christ walking vpon the sea : or when they feared drowning , christ lying asleepe in the shippe . without measure , as when men distrusting god , neglect their callings in time of daunger , and the dutie of inuocation , flying to vnlawfull meanes of deliuerance . now this secōd feare is an enemy vnto all true courage . the third feare is , when perils and death are indeede feared : but yet feare is ordered by faith in the mercie and prouidence of god , by hope , by inuocation ; and it is ioyned with obedience to god in the time of daunger . this is a proceeding of grace , and it may well stand with courage , and it serues to order the two former feares , the one of nature , the other of distrust . trin-vni deo gloria . amend the faults thus . pag. 18. l. 18. offals . p. 61. l. 21. put out , haue . p. 74. l. 3. put out , but. p. 78. l. 2. gifts of god. p. 112. l. 20. for priuate , read , priuatiue . notes, typically marginal, from the original text notes for div a09472-e530 hab. 2. 4. ro● . 10. 3. luk. 13. 16. mar. 2. 35. math. 7. isa. 64. 6 ▪ gal. 2. 21. rom 3. 24. homil. de humil . a fide sola in christum se iustificari . in math. c. 9. in 3 cap. ad rom. b nihil operates . in 1. cor. 1. in rom ▪ c. 10. 2. cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. tim. 2. 15. iam. 2. 22. libro de gratia & lib. arbitrio . via regni non causa regnandi , epitom . diu . institut c. 9. homil . 38. in . ioh. de orig . 〈◊〉 . l. 1. c. 4. a 〈◊〉 〈◊〉 condigno , in dominica 18. post . trin. in an. 10 ●0 . b 〈◊〉 dicuntur 〈◊〉 impropriè . in dominica septuagsimae . b distictè agere de mensuratione crucis an 1080. c non merere ur ex condigno . bern de annunc . virg. serm 1. an . 1140. rom. 11. 6. gal. 5. 4. ioh. 1. 16. coloss. 2. 9 , 10 1. tim. 2. 6. heb. 1. 14. rom. 8. 26. 〈…〉 ier. 31. 40. psal. ● 1. cor. 6. ● . a august . hom . de ovious c. 12. humana divinitas , & divina humanitas mediatrix est . leo epist. 10. ioh. 3. 35. ioh. 6. 51. 54. 1. cor. 1. 30. ioh. 17. 19. cyril . in ioh. l. ●1 . c. 25. lib. 11. c. 22. rom 6. 8. cyril . in iosu. l. 3. c. 37. & 4. 12. 14. & l. 10. 13. coloss. 2. 10 1. tim. 3. 16 luk. 2.14 . rom. 16. 2● . heb. ● . ● . coloss. 1. 15. 2. cor. 4. 6. ioh. 17. 23. math. 26. 37. zach. 12. 10. eph. 4. 21 , 22. psal. 84. 2. thess. ● . 10. ● . ioh. 3. 2● . isa. 53. ioh. 17. 3. 2. cor. 10. 5. a remenses in rom. 10. 14. b thomas becket in maria sp●̄ totam ponit post christum . matth. paris in henrico . 11. c bellarm. tom . ● . de iustific . l. 5. c. 7. d phil. 1. 21. 1. cor. 6. 15. ioh 6. 56. heb. 10. 20. 1. ioh. 3. 23 ▪ eph. 3. 17. pro. 5. 11. psal. 59. 8. luk. 21. 36. 2. ioh. 3. rom. 10. 5. rom. 3. 22. 25. ierem. 23. rom. 3. 24. 26. rom. 4. 1. rom. 5. 19. a lira vpō rom. 5. & bellar. de grat . ami . 1. l. 5. c. 17. in dominica . 1. po . 〈◊〉 . epiph . serm . 1. epist. 190. ad milites temp . c. 11. 1. cor. 1. 30. 2. cor. 5. 21. fnchir . c. 41 & de verbis apost . serm. 6. isa. 4. 6. rom. 3. 25. phil. 1. 29. luk. 24. 25. a non insitis , sed inserendis . ioh. 20. 28 , 29. gal. 2. 20. mar. 11. 24. hel. 6. 18. a chrysost. hom . 7. in rom. quam primum homo credidit , confestim simul iustificatus est . rom. 4. rom. 5. 2. eph. 2. 6. act. 2. 24. ioh. 10. ●8 . rom. 1● . 1. cor. 15. 17. rom. 8. 34. ioh 7. 39. luk. 24. 47. 1. pet. ● . 3. heb. 2. 5. isa. 65. 27. rom. 8. 1● . 〈◊〉 2. 7. ioh. 16. 33. 1. ioh. 5. 4. rom 6. 4. 〈◊〉 . 20. 6. act. 3. 25. 2. pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 5. 14. coloss. 3. 1. act. 9. 4. coloss. 1. 24. hos. 11. 1. 2. pet. ● . 13. 15. 1. cor. 10. isa. 6 3. 3. mat. 5. 10. 1. pet. 2. 21. heb. 5. 8. iob. 42. 6. 2. cor. 1. heb. 12. 4. heb. 12. 7. 1. pet. 4. 14. 1. cor. 12. 9. rom. 5. 5. 15. 4. 2. cor. 4. 1● . act. 14. 2. tim. 2. ●● . luk. 9. 23. 2. cor. 12. 1. cor. 1● . rom 8. 2. ●im . 1. 12. 2 cor. 15. 24. ibid. v. 24. 1. cor. 13. 13 ▪ rev. 21. 4. act. 3. 21. 1. cor. 15 ▪ 28. rev. 21. 3. serm. de temp. 148. mat. 17. 2. pet. 1. 4. phil. ● . 21. eph. 6. 13. heb. 12. 1. ●am . 1. 14. ro● . 1. 8. 35. mat. 7. 13. ● . tim. 1. 7. heb. 11. 26. 〈…〉 heb. ● . ● . soule-reviving influences of the sun of righteousnesse, or some bright beames of light and love, sparkling from christ upon the darke and drooping hearts of sin-weakend and clouded believers, even while we are in this solitary wildernesse, not yet arrived at the land of spirituall canaan; but taking a turne in the darke and dampe valley of the shadow of death. with several evangelicall and heart-winning incouragements to the life of faith in the sonne of god, notwithstanding our manifold weaknesses and hainous provocations; yea to the keeping up of the same comfort, hope confidence, and joy in him in the sadest straights, of the sorest darknesse. smith, john, of badgworth. 1654 approx. 317 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a93368 wing s4091a thomason e1485_1 estc r208761 99867683 99867683 120004 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93368) transcribed from: (early english books online ; image set 120004) images scanned from microfilm: (thomason tracts ; 190:e1485[1]) soule-reviving influences of the sun of righteousnesse, or some bright beames of light and love, sparkling from christ upon the darke and drooping hearts of sin-weakend and clouded believers, even while we are in this solitary wildernesse, not yet arrived at the land of spirituall canaan; but taking a turne in the darke and dampe valley of the shadow of death. with several evangelicall and heart-winning incouragements to the life of faith in the sonne of god, notwithstanding our manifold weaknesses and hainous provocations; yea to the keeping up of the same comfort, hope confidence, and joy in him in the sadest straights, of the sorest darknesse. smith, john, of badgworth. [32], 205, [1] p. printed for giles calvert, at the black-spread-eagle, at the west end of pauls, london, : 1654. pref. signed: john smith. annotation on thomason copy: "july. 3.". reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature -early works to 1800. christian life -early works to 1800. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-07 john latta sampled and proofread 2007-07 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion soule-reviving influences of the sun of righteousnesse , or some bright beames of light and love , sparkling from christ upon the darke and drooping hearts of sin-weakned and clouded believers , even while we are in this solitary wildernesse , not yet arrived at the land of spirituall canaan ; but taking a turne in the darke and dampe valley of the shadow of death . with severall evangelicall and heart-winning incouragements to the life of faith in the sonne of god , notwithstanding our manifold weaknesses and hainous provocations ; yea to the keeping up of the same comfort , hope confidence , and joy in him in the sadest straights , of the sorest darknesse . in a little wrath i hid my face from thee for a moment , but with everlasting kindnesse will i have mercy on thee saith the lord thy redeemer . isa . 54. 8. for israel hath not been forsaken , nor judah of his god , though their land was filled with sinne against the holy one of israel . jer. 51. 5. i cryed in mine affliction unto the lord , and he heard me , out of the belly of hell cryed i , and thou heardst my voyce . jonah 2. 2. london , printed for giles calvert , at the black-spread-eagle , at the west end of pauls . 1654. the preface . to all the truly faithful , the sons and daughters of the most high god , as wel those under the form of presbytery , as those under other administrations , grace be multiplied , and peace from god our father , and the lord iesus christ our head and hope . precious hearts , ever since any of the light and glory of christ dawned upon us , since first we saw that morning star of righteousnesse , any of the brightnesse of the glory thereof in those hearts of ours , which once lived in the coasts of zebulun and naphtali , in the region and shadow of death , our life hath remained hid with christ in god , and is that sparke of glory which hath alwaies attracted the most venemous envies of those men , who make the flesh their residence ; were you lower as saints , you should be higher as creatures ; the world indeed may outrunne you , and come first to the meridian altitude of their glory , but surely in the end , the inheritance shall be yours ; their first shall be last , and your last first ; your latter end shall in brightnesse out-shine your beginning . and in the meane time also , your god wil not leave you fatherlesse in this solitary desert ; his left hand is under your head , and his right hand embraces you . heaven rains mannah in the wildernesse : the lord , who is your husband and your redeemer , the mighty one of jacob , ( though he may seeme as with jacob to wrestle with you ) wil be as the dew unto you : the rocks shall give water in the heat of drought , in the wildernesse shall waters break out , and streames in the desert . the possession that he hath in you shal for ever entitle you , a spring shut up , and a fountaine sealed . i know nothing you have that is long lived , but jesus christ : earth more grosly carnal , and heaven more refinedly carnal , shal passe away , even the kingdome of heaven , so farre as it is made up of forms and administrations , shall wither and die : but the kingdom of god within you , shall remain as mount sion , which shall never be shaken . forget not therefore , your resting place , which is the lord jesus , who will come and lead you with his sweet spices , and the savor of his oyntment ; then shal not the consideration that he hath laid his hand upon any of your enjoyments below himselfe , have an uncomly influence upon you . expect not a bed of rest in the barren wildernesse of your owne performances & righteousnesses , since god hath appointed spiritual canaan to be your rest ; and in the midst of sinne and miserie , pray in faith , without wavering , that the lord jesus would by his spirit lead you unto that rock which is infinitely higher then selfe , and fix your eie of faith upon that brazen serpent the lord jesus , who is made unto us of god , wisdome , righteousnesse , sanctification , and redemption : one vision of whose love wil bid defiance to the stoutest of our lusts , and to all the powers of darknesse combined therewith ; yea , to principalities , and powers , and spiritual wickednesses in high places ; and in an encounter wil more then conquer them all , so that our david come into the field and engage against them for us . and you who have taken forth so many lessons in the schoole of christ , as well as the poore lambs of his fold ( for whose sakes chiefly the insuing treatise is made publick ) are the objects of satans rancor ; he either tempts us to sinne , and that will cause us to doubt ; or else he tempts us to doubt , and that will cause us to sinne . in the treatise are held forth some of the dewes of hermon hill , descending upon the parched hearts and spirits of poore sin-weakned believers , with several evangelicall and experimental directions for quieting and establishing a poore soule upon the rock of ages the lord jesus , in the apprehension and assurance of his rich grace , and free love , and in the life of faith in him ; notwithstanding it s owne weaknesses , corruptions , and hainous provocations ; yea , for keeping up the same comfort , hope , joy , and confidence in god at all times , with several reasons and inducements thereunto , and to exult and triumph in god , and the soul-astonishing riches of his grace , making its boast of him all the day long , who wil lead us forth with perfect boldnesse , not only to looke in the face of , but to trample upon the most terrible of our adversaries , sin , our own legal righteousnesse , death , satan , and hell it selfe , through the great and glorious conquest of our captaine , who hath led captivity captive , in whom god alwaies beholds us , and in whose righteousnesse we shall be found , being not only delivered from this present evil world , but made freely meet to be partake●s of the inheritance of the saints in light . and surely the bright and glorious appearance of god in you , and the high spirit of faith and prayer , which hee hath richly powred forth upon divers of you , is so far from leading those to repentance , who ( wondring after the beast ) are bewitched by her , and drunke with the wine of the wrath of her fornications , that it makes them to gnaw their tongues for paine , and blaspheme the god of heaven : the prince of darknesse can indeed do no lesse then repine to see a stronger then himselfe bind him , and release many of his captives ; and hereupon he with the greater violence bestirrs himselfe in setting the foxes and young cubs to destroy the vines and tender grapes , and endeavours with might and main to let out the wild boare out of the wood , and the wilde beasts of the field into the vineyard which the lords right hand hath planted . the mysterie of iniquity is now grown more mysterious , and deceiving then ever , though in every new change and form mysterious enough to cozen all the unbelieving world , though never so wise and learned . the man of sinne , seeks with all subtilty to set up that in forme and flesh ( and so preserve his kingdome ) which god is doing in spirit and power ; it is the form of religion , that is the shelter and thicket wherein this deceiver and his false prophets lurke concealed ; but yet shall never prevaile to deceive the chosen , faithful , and ransomed of the lord ; these ( being redeemed from the earth ) shall still be found with the lamb upon mount sion , for that the lord shines forth light upon them , whereby through their sonship and unction with him , they doe and shall discover and overcome it ; it is from this unction that you know truth from errour , though it be never so much reproached , and errour from truth , though never so much extolled and magnified by carnal and temporizing christians . wherefore you faithful ones , have great cause to keepe upon your watch , inasmuch as the chief design of antichrist is to seduce the elect ; for that there are none else in the whole world that either dare , or know how to oppose him , but you ; and he well knows that if he can but prevaile with you , all the world besides wil follow him headlong , as the gaderens swine ran into the sea and were choaked . you know that the national antichristian clergy , and carnal priests , are the sorcerers , who have been so numerous that they have bewitched and deceived all nations . these are the merchants who have made the inhabitants of the earth drunk with the wine of their fornications , and with whom the kings of the earth have beene , and are so friendly , as to commit fornication ; these are they , who by their jure divino , ( as they will have it ) have opposed and exalted themselves above all that is called god , or that is worshipped , so that they as god , sit in the temple of god , shewing themselves , that they are god ; and lord it over gods heritage , and the consciences of his people : these are the men who for their judaical hire ( where not sacrificed unto their idol ) snatched by force of the secular power , have ( through their humane learning , academical degrees , school divinity , sacrednesse of their orders , and ecclesiastical ordination ) led thousands of souls hoodwinkt to destruction : such schoole graduates usually prove theologi gloriae , and not theologi crucis , divines of glory , and not of the crosse ; and in a word , may easily be perceived to be the rulers of the darknesse● of this world , even that part of antichrist which he hath left lurking in this generation , to oppose christ in spirit ; take heed therefore , that you neither drink nor sippe of the clergies cup , lest having drunk thereof , ye ( through the strength of their inchantments ) fall asleepe and be rendred unable to follow christ further . the lord is come out of his place to rebuke the boisterous winds , to breake the cedars , to darken the sunne and moone , to shame and confound all humane policie and power , to staine the pride of all glory , and to bring to contempt all that be glorious , and the honourable of the earth ; and to take vengeance , and do execution upon babylon ; in order whereunto , he hath stained the lordly power , and pride of those false prophets , ( the prelates ; ) destroyed their courts , canons , and other abominations ; this design of his , he is still carrying on ( though he may now seem to be going backwards ; ) the sunne of righteousnesse is never retrograde , there shall not a stone be left upon a stone , which shall not be thrown down , shee must be wholly desolate . and as before , the lord made use of the higher powers for effecting of what was then done , so he wil for the residue in the fulnesse of time , command his sanctified ones , & cal his mighty ones , even them that rejocye in his highnesse , to fulfil his pleasure upon the great whore ; therefore you that have the spirit of christ within you , give the lord no rest till the mountaine of his house , be ( according to his own promises ) set up above the mountains , and exalted above the hills , till the new and spiritual jerusalem , that comes down from god out of heaven , even his true , spiritual church that through faith , hope , and love lives out of this world , and the element thereof , in the kingdome of his dear sonne , be made an eternall excellencie , and the joy of generations , and until those who have afflicted it , and dominiered over it , be made to come humbly bending to it , and lick the dust of its feete . as the lord hath promised : then shall the light and teaching of the spirit in scriptures , which have beene forgotten , and stood like a sparrow upon the house tops , desolate and forsaken , become the only teaching ; then shall the lords inheritance that lie as dead and dry bones now in the vally , live ; their nerves and bones being by the lord knit together , the spirit shall enter into them , and set them upon their feete , and they shal be called the valley of vision . then shall all low and carnall apprehensions of god which caused doubts and feares , be done away ; there shall bee no night there , nor clouds to hinder the intercourses of love between god and the soule : his servants shall serve him . you that are spirituall , know that it is also the present designe of god to pull downe the old heavens , wherein the men of the world would ascend up unto god , even that old building which men for diverse hundreds of yeares have been in seting up , is that hay and stubble , which god by the brightnesse of his coming in spirit is burning up . oh therefore earnestly beg of him , that we may shortly see satan troden under our feet , and the beast with the false prophet that wrought miracles before him , cast alive ( in the midst of their deceitfull workings ) into that lake which burnes with brimstone for evermore . and that we may hear that shout of triumph in the spirituall church , babylon is falne , is falne , and is now become an habitation of devills and uncleane spirits , which before was the habitation of hypocrites and false christians ; yet painted over with the most specious and glorious pretensions and shews of religion and holinesse , that the deceivablenesse of unrighteousness could trick up the strumpet withall , and that whatsoever hath beene captived into babylon , may be brought back and set upon mount sion ; that the redeemed of the lord may return , and being filled with the spirit , and restored to their primitive state , may shine in the perfection of beauty , and holinesse . then shall all saints sing in the unity of the spirit , the song of moses , the servant of god , and the song of the lambe . great and marvellous are thy works , lord god almighty ; just and true are thy waies , thou king of saints . it will , i suppose , seeme strange unto many , that i have not ( according to the most general practise ) dedicated these endeavours unto some man in authoritie for patronage and protection . the matters contained herein , as wel as in the ensuing treatise , wil appear truth when weighed in the balance of the sanctuary ; stumble not then at the weakness of the instrument ; what is more usual then for the lord ( through weak and contemptible means ) to perfect his owne praise ? how doe men prize the dust of gold ? what a deal of worth is in a little diamond ? despise not the day of smal things , a little starre may light to christ . the * doctrines and traditions of men indeed , call for an arme of the secular power to prop them up withall . but the true doctrine of the word of the kingdome , hath a standing licence from christ jesus , and comes upon the world as the rain and dew , without asking leave of man , or the sonnes of men . what is stronger then truth , whose going forth is as the morning , and riseth up to a glorious day ? to protect truth , and bring forth truth , are the worke , and prerogative royal of that king , whom god hath set upon his holy hill of sion . and therefore also i commend you unto his protection and guidance , and to the word of his grace , who is able and willing abundantly to support and strengthen us in the inward man , as well during the houre of temptation , which is breaking forth , as at any other time whatsoever , and remaine your and the truths unfeigned friend and servant , john smith . the contents . a man may be confident of his salvation , and yet deluded , and whence such vaine confidence is derived . 1 what it is to be fatherlesse and lost . 4 121 50 the difference betweene faith and presumption . 5 who are weake members of christ . 6 three properties of true grace . 7 the difference between a weak member of christ and an hypocrite . 10 to 14 foure differences between the repentance of an hypocrite and that of a childe of god. from 14 to 19 16 precious and soule-establishing considerations deduced from the covenant of grace . from 20 to 37 diverse inviting characters and soule-winning incouragements of faith . 37 to 40 eleaven motives and incouragement● to believe . 40 there is but looke up unto christ jesus , and salvation is in thy soule , and believing with thy heart , and thou art saved , thou wert saved by christ before , but now in thy selfe . 43 five grounds why salvation is so soone done 46 how god begets faith in an unbeliever . 47 when the soule is come to believe that christ was made sinne for it ; its doubts are vanquished , and the soul sweetly quieted and setled 48. a collection of sixteen things , from whence it is that many weake believers are incompassed with so many doubts , feares and discouragements , together with 21 ▪ severall wayes and meanes to be used by them , for their settlement in the assurance of the love of god , when they are tossed with tempests and incompassed with discouragements . from 50 to 77 meanes alone cannot settle a soule 77 faith in christ sweetly quiets and settles a soule . 41 , 42 , 49 , 190. 191. 192 , 193 , 194 , 195 , 196 , 197. the poore believers doubts , fears , and discouragements proceed neither from god , christ , nor the spirit of truth . 50 to 53 nine reasons against feares and discouragements in a believer , raised from 41 isa . 10. 57 the feares of believers are usually of some of these seaven kindes . 79 with their remedies . 1. they are , and they are not perswaded their sinnes are pardoned , &c. ibid. 2. some are perswaded that many of their sinnes are pardoned , but not some others , which they have most sinned in , &c. 80 3. diverse feare still god doth not intend them such grace as he proffens and speaks of in his word , but suspect the gospel , and are jealous that god hath some reckoning still behind , because they see themselves sinfull , &c. ibid. 4. they think , though god may bee reconciled to them , love them at sometimes and pardon their sinnes , yet god may be provoked againe . 81 5. they suppose they cannot sin as they doe daily , and not be accountable , and that they cannot but be sinners in gods sight , as well as in their owne , &c. 83 6. they think every affliction , or trouble that befalls them , is a messenger of wrath from god , and so help the affliction to afflict themselves ib. 7. they enterpret every curse in the law and new testament for sin , their own , if it be against their sin . 85 64. 181 a collection of 30 several fears , doubts and discouragements , that poor weak believers either in , or about conversion or desertion , take up against themselves ; with several remedies , resolutions , and answers thereunto . from 86 to 175. several degrees of the saints growth in grace . 88 , 89 , 90 , 91. the time of doubting is a barren time . 89 , 90 the way for assurance 68 , 98 , 109 , 101 , 102 faith evidenceth to us our justification . 67 , 68 , 181. 182 believers may think they believe not , when they doe believe . 142 such as desire to believe have faith 153 faith is where spiritual desires are . 131 153 , 154. it is one thing to know , and another thing to know that we know . 145 , 146 no effect of sanctification can evidence justification . 67 , 68 , 180 a saints comfort not to depend upon his owne personal sanctification , and why . 67 , 68 , 5. it is one thing to be justified , and another thing to be sanctified . 67 , 68 , 179 , 181 182 faith looks beyond sight and feeling 123 , 124 , 125 , 126 , 127 , 131. 60 , 61. several reasons wherefore god leaves sin in , and many times permits corruptions to be strong in his deare children . 122. 123 , 108 , 187 , 188. god turnes the sins of his children to the good of their soules 189 great faith may be where there is feare and trembling . 148 god is never an enemy to his , though they greatly sinne against him . 31 , 32 , 110 heart , what and where seated . 153 what it is to give god the heart 153 154 the sins of the elect are forgiven them before they know it . 163 faith is so smal and weak in many , that they cannot discern it . 145 , 147 , 148 , 155 god oft hides himselfe from his . 104 , 105 the sins of believers are laid upon christ , and now they are christs and not their own 66 , 179 183 , 184 190 , 191 a believers unbeliefe cannot frustrate gods faithfulnesse 144 a believers happiness depends not upon his own doings 116 117 113 114 115 172 , 173 , 174 it is not any thing man can doe , that makes him more or lesse beloved of god 107 , 108 , 160 , 178 , 179 , 180 christs righteousnesse the saints comfort 116 , 117 , 179 , 180 , 181 182 , 183 , 190 , to 196. believers are not to apply the threatnings in the scriptures against their sins unto themselves , they being laid upon christ . 64 , 85 the weakest saint in christ , hath satisfied the law. 115 , 182 true believers put a difference between the voice of christ and the voice of a stranger 62 , 50 , 51. 52 and betweene the voice of the gospel , and of the law. 62 63 what it is to live by sense 60 61 127 wherein the life of saith consists 196 we should ever live by faith 124 vvhen a believer lives by faith in infirties . 199 , 200 , 201 a believers comfort , hope , joy , and confidence , should be in god the same at all times . 175 six reasons of the point . 177 1. because thou art not beloved for thy own sake , but upon the accompt of the lord jesus ibid 2. because god is unchangeable 178 3. because god ever looks upon his , as they are in christ . 179 4. because the comfort of a believer depends not upon his own doing , but upon christs holinesse and righteousness 180 5 because christ and all true believers are one . 182 the righteousnesse of the law is fulfilled in us by our union with christ . ib 6. because the state of a believer in christ , ( as considered in him ) is a state of perfection . 183 four things from whence it is that the children of god have not their comfort , hope ▪ joy , confidence , &c. the same at all times . 185 1. from living by sense , and a sensuall practise of consulting with flesh and blood , viz. from their deriving their comfort from their own personal sanctification . ib. 2. from ignorance of the end● that god many times proposes to 〈…〉 in suffering corruption to be strong in his dear children . 187 3. from ignorance or forgetfulnesse that in their addresses unto the throne of grace , &c. they are to come before god , as having put on christ first , and not as sinners and unrighteous . 190 4. from ignorance of their glorious gospel freedome . 192 two wayes for a believer to hold stable comfort , hope , joy , & confidence in god in saddest exigencies of the most dismal darkness that may befal him . 194 1. to live in christ , and a● all times to consider himselfe in christ by faith ib 2. to live by faith , ( 1 ) in effectual vocation ▪ ( 2 ) in justification . ( 3 ) in sanctification . ( 4 ) in infirmities ▪ ( 5 ) for protection and supply of all things we stand in need of . ( 6 ) for glorification . 196 to 205 courteous reader , by reason of the authors absence , there are divers faults escaped the press ( which candour i hope will beare with , and care correct ) some whereof are here marked for thy direction ; thou art desired to take speciall notice of them , for that divers are very material . errata . margin of the preface . pag 3 l 1 r psal . 125 1. p 6 l 2 for 41 r 4 to p 8 p insert 2 thes . 2. 9 , 10 , 11. p 11 for jer. 41 r jer. 51 bottom p 13 blot out isa . 22. 5. book : pag. 3. l 15 for a gain read again . p 4 l 2 r or . p 12 l 4 r he , p 15 l 28 r looks . p 20 l 13 for his r this. p 24 l 15 blot out first . ibid l 21 r give . ibid l. 28 r as . p 25 l 16 r that . p 32 l 1 r assures . p 43. l 3 for are , r. were . p 45 l 29 blot out into . p 50 l 11 for their r the. p 55 l 6 for as r at . ibid l 14 r meloncholy , ibid l 29 r enlightned . p 56 l 1 r creatures . p 63 for 3 means r 5th ▪ means ▪ p 78 l 25 read and hindered . p 82 l 7 for and r in . p 87 l 24 r exceedingly . p. 88 l 6. for unto r into . p 90 l 23 for errours r terrors p 92 l 28. for those cedars , r. the cedars . p 117 l 18 blot out con . p 119 l 7 for one , r. own . p 121 l 7 r place . p 122 l 28 r necessity . p 139 l 1 r see . p 142 l 6 for perswasion r. preparation . p 167 l 10 for thy read the. p 170 l 25 for of his r brought . ib. l 26 , for brought r of his . p 148 l 6 for so , r see . p 183 l 29 after the word rig●teousnesse , adde &c. and blot it out in p 184 l 1. p 186 l 10 blot out is . p 191 l 18 r christ . margin , pag. 2 r. micah 6 , 6 , 7. p 4 l , 5 psal . 33. p 17 l 5 for 16 r 61. p 19 l 2 for 17 r 7. p 32 against fourth l of the book , insert jer. 31. 3. p 39. for ezek. 16. r ezek. 6. p 40 l 3 for 11 r 12. p 52 r gal. 5. 5. p 61 r john 21. 3 , 6. p 68 l 7 blot out 1. p 71 l 12 for 7 r 17. p 86 l 7 for 129 r 139. p 93 l 2 for 31 read 32. ibid l 6 for 2 r 9. p 94 l 4 r ezek. 3. 9. p 96 l 5 for 29 r 26. p 105 l 8 for isa . 44. r isa 54. p 112 against 7th discouragement , insert rom. 4. 5. p 124 l 7 r 1 cor. 6. 19 p 131 l 4 r gal. 2 20. p 135 l 1 for 1 pet. 1. 10 r 1 pet. 2. 10. p 137 l 6 for 45 r 5. p 144 l 4 for 2 tim. 3. 13 r 2 tim. 2. 13. p 149 l 1 for gen. 2. 7. r. gen. 9. 27. at the bottome of p 176 insert rom. 8. 28. p 183 next after 1 joh. 1. 7. insert iohn 1. 29. and under ezek. 16. 14 eph. 1. 8 , 9 , 10 dan. 12 9 , 10. p 198 l 1 for 21 r 28. a man may be confident of his salvation , and yet deluded , and whence such vaine confidence is derived . the evangelical prophet isaiah , in the 44 chapter of his prophesie 18 , and 19. verses ▪ declaring the dead and miserable state of man by nature , gives this for one character of him ; viz. he is without knowledg and understanding : for he hath shut their eyes that they cannot see , and their hearts that they cannot understand . and in the 16 and 17 verses , describes him in the state of death ; and whereas christ is the food of living souls . this prophet in the 20 verse of the aforementioned chapter , gives a further character of the poor natural man , he feedeth upon ashes ; a deceived heart hath turned him aside that he cannot deliver his soul , nor say , is there not a lie in my right hand ? that is to say , he this poor miserable man is contented with , and expects satisfaction from groundlesse hopes , as duties , ordinances , and what not ( christ only excepted who is the true bread ) his understanding and wil are darkened , and mis-informed by satan , and so have turned him aside from christ , in whom alone is deliverance , rest , and satisfaction ; insomuch that he cannot escape the dangerous state he is in ; nor can he put it to the question , whether his understanding be deceived by a lie , by something which is not what he takes it to be , that wil not perform what it promiseth . 2. a natural man is indeed sensible of some wants relating to his soul ; and therefore saith , wherewith shall i come before the lord , and bow my selfe before the high god ? shall i come before him with burnt offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousand rivers of oyle ? shal i give my first borne for my transgression , the fruit of my body for the sin of my soul ? no , all this is ashes , and all those that have not bread must die for hunger . it is the vvill of god that the ends of the earth look up to christ ; that those who have no price nor mony of their own , might have milke and honey freely . all the duties , performances , and righteousnesse which poor miserable man accounts gaine , shall ( if he belong to christ ) be by him counted a gaine to be losse for christ . and it would be seasonable to remember what the wise man saith , whoso trusteth in his owne heart is a foole . hence it appears , that the strength and confidence of a deluded man , may be so great , that it may seem unto himselfe an unreasonable thing once to question it ; yea such an ones confidence of his salvation , may be greater and stronger then the faith of some of the lords deare ones , and yet be false ; and nothing but a delusion of satan , and a deceived heart . it is not the greatnesse , or strength of any mans confidence , can assure its possessor , that it is not a delusion but confidence is proved to be true o● false by the ground of it , the cause and foundation of it ; if it be grounded upon , or caused by any mans qualifications , either abstinence from sinne , doing of good , or upon his inward peace , comfort , joy , &c. it is false . but if it be founded upon christ alone in his free grace , from the word and promise of god , then it will hold in a storm , in his word do i hope . but i hope in thy word . did god give thee a tast not only of a river of divine consolation , running by thee , but a relish and digestion of the matchlesse goodnesse of the lord jesus from a fountaine thereof before thee , and transform thee into his own image thereby ; i say , did god so convince thee , that thou becamest lost and fatherlesse in thy owne sight and apprehension , and perswade thy soul that he hath mercy for thee , and cause thee to hope in him for it ; it is no delusion : for the eye of the lord is upon them that hope in his mercy : and this is the work of god , to perswade the heart to rest upon his free mercie in christ ; did but god work upon thy heart so that thou longest for , and thirstest after christ , and an interest in him and in his estimable goodness ; certainly thou art not deluded , god is thine , for he satisfieth the longing soule , and fils the hungry soul with goodnesse . wherein faith and presumption differ . he that presumes , his confidence of pardon is without ground ; he hath no word of god to back his confidence , but his confidence is fetched from his own conceits ; he seeks not life in and from christ , his word , and promise ; and if he doth receive a promise , he receives it upon his own qualifications , without respect unto christ , and drawes conclusions of life from what he himselfe is , and his owne doings ; and as his owne righteousnesse was never unto him as drosse and dung ; so he depends upon his faith , and not upon christ by faith ; his con●idence being grounded upon his own being so good , or not so bad as others ; like the proud pharisee , such an one was never fatherless , nor did he ever receive the sentence of death in himselfe , and for that sin never revived in him , he never died , but was alwaies perswaded that it is a very easie thing to believe ; and assumes a confidence contrary to the word of god which hardens him , and renders him bold to venture upon sinful practises , whereas he that truly believes in christ jesus , receives no promise of life , but in and through him in the riches of his grace ; and for the sake of christ this poor believer wil suffer the losse of all things ; his hope and helpe is only in the lord , his faith works by love , he abhors that which is evil ; and cleaves unto that which is good ; and having this hope in him , purifies himself as christ is pure , the lord purifies his heart by faith. who are weak members of christ . the weake member of christ , or the weake believer , is either habitually or accidentally weak . 1. i terme those habitually weake , in whom the breathings , or fruits of the spirit , are but in a low , infant-like and feeble measure or degree . true grace is very little at first , and therefore compared to the least of grains , mustard-seed . a huge oak was but an acorne at first , a bonefire a spark . a poor weak believer is little in his own eyes , and little in the eyes of the world ; the pupil of the eye is very little , yet seeth a great part of the heaven at once ; though faith be no bigger then a mustard seed , yet it is all eye to behold christ . true grace is as the morning light , and hath these three properties , viz. 1. it is a remaining seede , a living spring , that shal never fail . 2. it is stil growing and increasing , its going forth is as the morning , and riseth up to a glorious day . 3. it wil in the end overcome all that overshadows it . a poore weake believer , being at first but a babe in christ , and consequently feeble , is upon that account by the spirit of the lord in isa . 40. 11. likened unto a lamb in christs fold ; he shall gather the lambs with his arme , &c. and hereupon god the father appoints jesus christ for poore sin-weakened believers , as in isa . 61. 1. the spirit of the lord is upon me , and he hath annointed me to preach good tidings to the meeke , he hath sent me to bind up the broken hearted . a true member of christ may be weak , in respect of life , in whom indeed the spirit breaths , though faintly , whose pulse beats , but feebly , whose heart pants after christ , but weakly , whose soul is indeed alive , though his actions not lively ; who performs spiritual duties from an internal principle or power of spiritual life , though but in the initiation of it , in whom christ who is the wisdome of the father shines , though through many clouds very dimly , whose faith is weak , who indeede receives christ and his free grace , though with a shaking hand ; who is a believer , though but of little faith ; who hopes that christ wil not cast him off , though not sure he wil take him up ; who ( though he cannot see himself worthy ) can notwithstanding see god gracious , or at least hath a glimmering thereof . a poor weak believer is described by a desire to fear the name of the lord , and if this be all thou hast , it is accepted : there is as much difference betweene some of the lords people , as between willing and doing ; a will to obey the lord is sometimes all that a blessed paul can finde ; one may be a babe in christ though carnal : those desires which worke towards god , came from god ; the spirit returnes to him that gave it . secondly , i call those members of christ accidentally weak , who are habitually strong in the faith , having strong breathings of the spirit of christ , and so not lyable unto that constant weaknesse , wherewith babes , or children in christ are incompassed ; and yet may somtimes be accidentally weakned by reason either of sharp afflictions , unto which christ brings them , or great services unto which he calls them , or else by some great and desperate falls into sinne , which through infirmity ( and as it were by accident ) they have taken . there are two sorts of men , that after the committing of sinne , can believe pardon thereof no further , then they can see themselves humbled , or finde repentance in them for it . first , such as have a weak faith in the lord jesus , and these with thomas , may receive reprehension from our saviour . because thou hast seen me thou hast believed , blessed are they that have not seen , and yet have believed . secondly , meere titular christians but in very deed hypocrites , who build their faith upon the sandy foundation of their own repentance , humiliation , and such other like qualifications , ( though they say and perhaps think otherwise ) and then no wonder , if when their foundation be removed , their faith faile and they fall . but if it be inquired what the difference is between a weak member of christ and an hypocrite . i answer , the weak member of christ hath , another secret frame of grace in him , which will not suffer him to rest upon this rotten foundation ; the spirit of god bloweth upon him , and gives him to see that this way of the flesh will faile him ; and at last pitcheth him absolutely upon christ , and leads the poore soule to lay hold upon the word of his promise which indures for ever . all flesh is grasse , and all the goodlinesse thereof is as the flower of the field ; the grasse withereth , the flower fadeth , because the spirit of the lord bloweth upon it : surely the people is grasse , the grasse withereth , the flower fadeth , but the word of god shall stand for ever . when the lord begets one by the immortall seed of his word ; he then lets him know , that all flesh is grasse , and that whatsoever ●lesh and nature can desire to rest upon , falleth away , and teacheth him to rest onely upon the word of promise , which indures for ever , tendred in the gospel . but the hypocrite being not blown upon by this spirit , not having the seed of grace conveyed unto him in the gospel-promise , stumbles at this way of free justification ; and seeks justification in another way ; forming up a religion according to himselfe of pleasing and displeasing ; and by what he doth and doth not ; and thus going about ( through his naturall knowledge or light ) to establish his own righteousness , wherein is but a more glorious damnation to be got at best , he submits not to the righteousnesse of jesus christ ; and he waxing confident in this way teacheth it unto others ; thinks others foolish and blind in regard of himselfe ; yea he growes so confident , as that he● dares pleade his cause with god : have we not prophesied in thy name ? &c. he hath a faith , though indeed but a dead one ; and yet it wil go farre in the resemblance , carrying the image of something like unto the new man , as the faint reflections of the sun in a cloud look like the sun , but are not ; and may both deceive the soul of the person where it is , and of others that goe but according to the appearance : yet there being no spiritual life , nor christ formed in such a soul , there can be neither any right spiritual enjoyment of christ , nor sollid communion with god in him , though all the changes of the spirit may seeme to be there to such a carnal formally deceiving heart . he may repent as ahab ; he may joy in the gospel ordinances and have a kind of reforming with herod , there may be in him a kind of faith , as in those that believed ( mentioned in the parable ) but in time of temptation fell away ; there may be a frequenting of the word preached , as appears by those that said unto our saviour ; have we not eaten and drunk in thy presence ? and thou taught in our streets ? there may be a conviction of sin , as in faelix , who trembled at pauls preaching ; he may hold out with christ in very great troubles , nay suffer even death in the cause of christ . but all these are not yet in the power of christ , nor in the life of the spirit ; so that the fruits and seeming graces of such , are but like the berries upon the thorn in the way side , not like the grapes upon the vine ; he is not built upon that rock of ages , christ jesus ; and other foundation can no man lay ; and therefore it is no matter of admiration , if like wandring stars and clouds that have no water ; such are ever rolling up and down , and never established . he dare not reckon with his conscience , for the blood of sprinkling is not there ; and without blood there is no remission , no boldness against sinne , no looking conscience in the face . an hypocrite may have a name to live , and to tast of the heavenly gift ; but is indeed dead and senseless , yea absolutely void of spiritual life , and may not unfitly be compared to that statue of a man , which they say albertus magnus was thirty years about ; that by reason of springs and devices within could walke up and down , and speak articulately ; which stil was void of life ; so here &c. some springs within resulting from self-love , some scrnes of ostentation may produce in the hypocrite speech and motion in the wayes of god , but being destitute of spiritual life , must needs be void of spiritual senses , and consequently of those soule satisfying , ravishing , and transforming tastes and relishes of the goodness of god , which the saints enjoy : and thus although he may ascend many rounds in jacobs ladder , the greater at last will his fall into utter darkness be , if the lord give not repentance . but inasmuch as the child of god and an hypocrite both stand for repentance , it may be enquired what the difference is between the repentance of the one and of the other . i shal only instance a few of the differences , instead of many more that might be insisted upon . 1. that which turneth an hypocrite from his sin , causing him to grieve and mourne for it , is principally a convicted conscience , and restraining grace ; this made judas confesse his sin , and restore his pieces of silver , who neverthelesse denyed the power of the spirit of christ . but the child of god , he hath this law of repentance put into his inward parts , and written in his heart by the finger of the spirit of the lord , though many times by reason of strong motions in the flesh , he would not repent ; yet he cannot resist this law of his mind , he must performe it ; when the lord saith in his word , repent , and seeke my face , hee this poor child of god replies , thy face lord wil i seek ; the very same lesson , that he is taught outvvardly by the vvord , he is taught inwardly by the annointing spirit ; yea , it is even his meat and drink to do the wil of god. 2. repentance in the hypocrite proceeds from a servile fear , he being begotten under a covenant of works , is through fear of death subject unto bondage all his life long ; and though he look to be saved by faith and repentance ( being instructed out of the gospel : ) yet he dares not expect grace and pardon any further then he sees himself work , for he looks to be saved , though not altogether , yet as it were , by the works of the lavv , thinking that mercy and pardon must needs follovv his vvorks , and this is that which makes him take a great deal of pains in the church ; yea he wil bear the burden and heat of the day , and performe abundance of hypocriticall service unto the lord , yea til he troubles the lord therewith , and makes him weary thereof . but the child of god is begotten under a covenant of grace , and hath not received the spirit of bondage again to fear , but the spirit of adoption to cry unto god , abba father , and ( being delivered , ) serves god without fear , in holinesse and righteousness all his dayes ; he knows very wel that sin cannot damn him , being delivered out of the hands of his enemies by the blood of christ . and hence though god break him in the place of dragons , and cover him with the shadow of death , yet wil he not forget god , nor deal falsely in his covenant . his repentance ( in that sin cannot damn him ) is not arbitrary ; he is bound to it by the covenant of grace ; his faith works by love , the love of christ constrains him ; many waters cannot quench this love , neither can the floods drown it ; if a man would give all the substance of his house for love , it would utterly be contemned ; the more sin the lord hath forgiven him , the more he loves god , and repents , mourns and weeps bitterly because of sin , as it is an injurious offence against so merciful a father , instance peter and mary magdalene , who thought nothing too dear for a christ , from whom they had received a free and ful discharge from all their sins and provocations . the hypocrite repents from a principle of slavish feare ; but the poore believer , from a principle of a child-like love . 3. an hypocrite never turnes to the lord with his whole heart , as the lord requires , for he is double minded . true it is , he may walk according to the dictate of his conscience , as far as he is inlightned by the word of god , leading a blamelesse life , and may doe that which he does , out of the integrity of his heart with abimilech ; he perswades himselfe he is in the right , when in truth , he is farre wrong ; and because he received not the love of the truth , that he might be saved , the lord gives him up to strong delusions to believe a lie , that he might be damned , who believes not the truth ; he may indeed seemingly turne unto the lord , in respect of many glorious actions ; but he hath not a new heart , nor a renewing spirit within him ; and if that action , that ( as he thinks ) he doth most uprightly , were put into an evangelical frame , he would most exceedingly ha●e it , because the carnal mind is at enmity against god , for it is no● subject to the law of god , nor indeed can be ; his best duties proceed but from flesh and nature , and from the old man , which never turn'd to god ; and as for that , which should give a spiritual being to those actions , namely faith in christ , and the spirit of grace , these he hates from his heart . but the child of god hath a new heart and a new spirit ; he is a new creature , all things are become new : and although the flesh lusteth against the spirit ; yet this new creature turneth wholly unto god , and is all for god ; such a man seeks the lord with his whole heart , and all that is within him praises the lords holy name . 4. the hypocrite in his repentance , and all his performances aimes at himselfe ; he doth them for corn , wine , and oyle ; when he fasts and mourns , he doth it for himselfe , and not unto the lord ; the salvation of his soul is his utmost end . but the child of god , the believer , doth all for gods glory ; he desires the salvation of his soul , but he hath a further end ; hereby the lord manifests his truth and mercy , and gets himselfe a name . saith blessed david , save me for thy mercies sake , for thy names sake ; and when he repents and confesses his sinne , it is principally , that he may give glory unto god , and in all his actions terminates not in himself , but doth them to the end that christ may be magnified and esteemed all in all . sixteene precious and soul establishing considerations deduced from the covenant of grace . the new covenant of grace is held forth principally in these places of scripture . viz. 8. heb. 10. jer. 31. 31 , 33 , 34. 36. ezek . 25 , 26 , 27 , 29 , 31. ezek. 16. 3 , 4 , 5 , 6 , 8 , 9 , 10 , 11 , 59 , 60 , 63 jer. 32. 40. jer. 33. 20 heb. 6. 17 , 18. heb. 12. 24. heb. 13. 20. mic. 7. 20. psal 89. 28. 31 , 32 , 33 , 34. 1. consideration . his covenant is a free covenant , being the offspring of the free love , meer grace , and rich mercy of god , whereby he is pleased to make a blessed agreement with his sonne christ to save poore lost man , yea , the worst , most vile , despicable , and helpless creatures in the world ; and of this sort of mankind doth god usually please to take into covenant with himself ; for he doth not ( as many would insinuate ) therfore take men into this covenant , because they believe and are holy ; but that they might have faith and be holy : in this covenant he promises holiness , and through it conveys holinesse unto men ; as for example , the idolatrous ephesians , the profane corinthians , the vile publicans , the filthy harlots , yea the poore thiefe , even at the last hour , when he could neither serve nor glorifie god so much as one hour on earth ; and these when they were at the highest of their provocations , and when no eye pityed them , yea , when their own eyes pittyed them not , then was the time wherein the lord out of the riches of his grace and soule astonishing love sware unto them , and entred into covenant with them ; and this was likewise the time vvherein they became his , as in that pregnant place of scripture , vvorthy to be vvritten in indelible characters of gold , upon the memory of every poor believer . thus saith the lord god unto jerusalem , thine habitation and thy kindred is of the land of canaan , thy father was an amorite , and thy mother an hittite ; and in thy nativity when thou wast born , thy navel was not cut ; thou wast not washed inwater to soften thee , thou wast not salted with salt , nor swadled in clouts , none eye pitied thee to do any of these unto thee , for to have compassion upon thee , but thou wast cast out in the open field to the loathing of thy person , in the day that thou wast borne . and when i passed by thee , i saw thee polluted in thine owne blood , and i said unto thee , when thou wast in thy blood , live : even when thou wast in thy blood , live . now when i passed by thee , and looked upon thee , behold thy time was as the time of love ; and i spread my skirts over thee , and covered thy filthinesse ; yea i sware unto thee , and entred into a covenant with thee , saith the lord god , and thou becamest mine ; then washed i thee with water , yea , i washed away thy blood from thee , and i annointed thee with oyle , i cloathed thee also with broidered work , and shod thee with badgers skin , and i girded thee about with fine linnen , and i covered thee with silke , i decked thee also with ornaments , and i put bracelets upon thine hands , and a chaine on thy neck . it is an apparent truth unto all experienced christians , that vvhen god first enters into covenant vvith men , he finds them in their blood , in their infidelity , he finds them unholy , but as soone as this covenant is struck vvith them , thou becamest mine , saith the lord , in the last mentioned scripture , then i washed thee with water , &c. yea , i washed away thy blood ●rom thee . the lord puts his holy spirit in them , and his holinesse , and so they immediately become the people of his holiness ; god becomes our god , and then makes us his people , and afterwards washes us , and sanctifies us from our sins . and although poor believers have injuriously and unkindly offended this gracious god by their manifold provocations , yea though they have despised the oath in breaking this covenant , and played the harlot in the face of the lord , yet the lord wil have such to know , that his wayes are not as their wayes , but as farre above them , as the heavens are above the earth . for thus saith the lord god , i might even deale with thee as thou hast done which hast despised the oath in breaking the covenant . neverthelesse i will remember my covenant with thee in the dayes of thy youth , and i wil establish unto thee an everlasting covenant , and thou shalt know that i am the lord , that thou mayest remember and be confounded , and never open thy mouth any more because of thy shame ; when i am pacified towards thee for all that thou hast done , saith the lord god. and as this covenant is free , so likewise it is unconditional on mans part , god is pleased indeed to take us into covenant , not upon any condition in us , before he brings with him christ , and in him all the conditions , and make us as he would have us , not for the covenant , but in it , or under it ; we are not his people before he be our god , first you have not chosen me , but i have chosen you . and it evidently appears , that there is nothing required of a man to make him partaker of this covenant ; no not faith ( though divers affirm that it is requisite that god gives faith unto men before he enters into covenant with them , that so they may have it as a hand to take hold upon the covenant ) but of such i would be satisfied , ( if the new covenant of grace be not unconditinal on mans part ) how it differs from a covenant of works , is it not a hard and as impossible a thing for man of himself to believe in christ , as it is to keepe the whole law ? to believe in christ is a fruit of his spirit , and must we not be in christ before we beare fruit ; we cannot rationally expect the effect before the cause , the light before the sun , or heat before we have fire ; therefore we must be in christ before we can beleive , we cannot from scripture ground expect faith in the soul before christs spiritual presence be there ; he that hath the spirit of christ , hath christ ; we have the spirit of christ before we believe , therefore we have christ before we can believe ; so ●at it is christ in us that brings us to christ out of us ; it is the spirit of christ that leads a sinful soul to the person and righteousnes of christ ; faith is no condition , but one of the graces of the covenant on gods part , to be given to those who are given unto christ , and is not given before the covenant , but in , with , and through the covenant , and there must ●e the spiritual presence of christ , who is the author of ●aith in the soul , ●ither before or at the very first instant of believing , for that the cause must necessarily anteceede the effect . thus it manifestly appeares , that at gods first entring into covenant with a man , the poore creature is meerely passive , having no condition at all in him , yet when god hath taken a man into covenant with himselfe , and sowne the immortall seed of grace in the field of his heart ; and so sprung up light , life , and faith in the soule , then the soule is to say as christ said , my father worketh hitherto , and i work● ; or as the apostle said , we are co-workers with him ; yet herein wee must also know it is not enough for god to tune the instrument of the soule , unlesse he himself also play thereon ; without this , the musick cannot be melodious ; it is not enough for god to worke grace in mens hearts , but hee must also quicken , put forth and act those graces he hath been pleased to infuse into , and worke in the saints . and it is gods part not only to propound and to offer , but it is his part also and his promise to bring men into the bonds of the covenant , and to worke a willingnesse and abilitie in men to receive what he offers and gives ; to believe what he promises , and to obey what he command● . the new covenant is indeed meerely a promise ; for the covenant that god makes with his now under the gospel , is all on his owne part , without any thing on mans ; he makes himselfe ours , and makes us his , all is of his owne doing ; though a covenant in the strict , legall and common sense is upon certaine article● of agreement and conditions on both sides to be performed : thus stood the old covenant ; there was life promised on condition of obedience , and so in covenants and contracts between man and man , but now there is a covenant , or rather promise in jesus christ , who is called the mediatour or manager of the covenant , in which god gives himselfe freely in christ to be the god of a poore sinner , christ undertaking all both with the father and the soule ; it is not the way of a covenant that the gospel uses , but rather the promise or grace , or salvation , and the doctrine of it in hebr. 8. 10. jer. 31. 31. ezek. 36. 26 , 27. it is cleared to be onely promise , grace and free love to a sinner ; for if any thing were to be done for life or salvation wee should darken the glory of free grace , and make it a promise neither wholly of grace , nor wholly of workes ; if it be of grace , it is no more of workes , otherwise grace is no more grace : nor is this promise of salvation given to sinners as sinners barely , simply and singly , nor as qualified or conditioned ▪ for so life should bee purchased by us , rather then for us ; so as we are onely sinners in our own and others judgments , but truly loved in christ when the promise comes : and thus the scripture calls us ungodly , and sinners , and children of wrath ; not that we are so , but seem so ; or not so in gods account but the worlds . the spirit saith , though they be black yet they are comely ; they are so in the esteeme of him , who is of purer eyes then to behold iniquity , being clothed with the robes of christs purity and holinesse ; though in themselves in the glasse of the law , reason and sense they appeare black , yet in christ through the glasse of the gospel they are beautifull and comely to the eye of faith . the new covenant no covenant properly with us , but with christ for us . god makes no covenant properly under the gospel , as he did at first , but his covenant now is rather all of it a promise ; man is not restored in such a way of covenant and condition as he was lost , but more freely and more by grace and mercy ; and yet god covenants too , but it is not with man only , but with him that was god and man ; even jesus christ ; he is both the covenant , and the messenger , or mediatour of the covenant ; god agreed to save man , but this agreement was with christ , and all the conditions were on his part . he stood for us , and articled with god for us , and performed the conditions for life and glory ; and yet because we are so concerned in it , it is called a covenant made with us , i wil make a new covenant with them ; and yet that it may not be thought a covenant only with us , as the first was , it is called a new covenant , and a better covenant , and christ is called the mediatour of it ; and lest we should think some conditions were on our parts , as in the first , it is added , i wil writ● my law in their hearts , i wil put my spirit within them ; so as in this new covenant , god is our god of free grace and righteousnesse on his part , not for any conditional righteousnesse on ours ; yet in scripture it is called stil a covenant , because god is our god , stil a way of righteousness though of redemption too , and of condition too , yet not on ours , but on christs part for us , and yet it is a covenant with us , because we are christs . this covenant is a full and compleat covenant , richly and plentifully stored with all suitable promises , both for this life and that which is to come ; yea a poore creature cannot be reduced unto that condition , but there is something in the covenant which suits with that condition , and tends to answer , relieve , and redresse him , be it for soule , body , or both : yea it is copiously stored with all seasonable and suitable promises , like that river of god which is said to be full of water ; there is in god and in this covenant riches of sinne-pardoning mercy , and renewing grace , and riches of love , and grace to cover mens nakednesse , and riches of glory to satisfie their soules for ever ; yea a poor creature ( whether a saint or a sinner ) cannot possibly want the good thing but it is in christ , and in the covenant , and it is promised in the covenant , for the lords promises are altogether as large as his commands , and larger then his threatnings . it is a well ordered covenant , and that in three respects . 1. in respect of the promises and parts of the covenant ; as first , god becomes our god , and then makes us his people , and afterwards washes and sanctifies us from our sins . 2. in respect of manifestation ; god first reveales it by his outward ministry , then afterwards reveales , seals & assure it unto mens souls by his spirit 3. in respect of the ends of it ; and these are god the fathers , and the sons glory : and that he might display the banners of his soul-ravishing , and heart-melting goodness in the sight of his poore children . this covenant ( though in respect of men it be altogether free ) was founded upon christ and his merits ; yea , doubtlesse faith , and all the mercies and promises of the covenant were really purchased by him , and the covenant it selfe is built upon the rock of ages , christ jesus . this covenant is a sure covenant , and therupon the mercies therof came to be called the sure mercies of david , as sure as a rock , being founded upon christ himself . hear what the merciful and immutable god saith concerning it , yea unto such as had broken his statutes and commandments , my covenant i wil not break , nor alter the thing that is gone out of my lips ; when god once comes into covenant with a soule , he wil not nor cannot break it with them ; the mountaines shall depart , and the hills shall be removed , but my kindnesse shall not depart from thee , nor shall the covenant of my peace be removed saith the lord that hath mercy on thee : and he speaks further by the prophet jeremiah ; if you can breake my covenant of the day , and my covenant of the night , that there shall not be day and night in their season , then may also my covenant be broken &c. as this covenant was not made with us , so it cannot bee broken by us ; and as it was not made for our good workes , so it cannot be disanulled by our sinnes ; it is not founded upon so rotten and sandy a foundation , as selfe and performances are : what cause therefore have wee to breake out into joy and admiration of those heights and depths of the love and wisdome of god who hath neither made the covenant with us , nor left it in our keeping , but founded it upon his owne immutable word and promise , which he hath also confirmed by an oath ? as the new covenant of grace is free , unconditionall on mans part , as it is meerely a promise , a full and compleat covenant , a well ordered covenant , founded upon the merit of christ , and a sure covenant ; so also it is an everlasting covenant ; consider that he who made this covenant , is none other then the everlasting god , and his motive to make and enter into this covenant was his everlasting love ; the righteousnesse upon which it is established is an everlasting righteousnesse ; and all the mercies and blessings thereof are everlasting ; as everlasting pardon ; for i will be mercifull to their unrighteousnesse , and their sinnes and iniquities will i remember no more . everlasting kindnesse : in a little wrath i hid my face from thee for a moment , but with everlasting kindnesse will i have mercy on thee saith the lord thy redeemer ; everlasting mercy ; for the lord is good , his mercy is everlasting and his truth endureth to all generations . everlasting joy , and the ransomed of the lord shall returne and come to sion with songs and everlasting joy upon their heads , &c. everlasting consolation ; now our lord jesus christ himselfe , and god even our father , who hath loved us and given us everlasting consolation , &c. and likewise everlasting life . for god so loved the world that he gave his onely begotten son , that whosoever believeth on him , should not perish , but have everlasting life . god hath ordained men unto eternal life , before they believe ; and faith is a fruit of the spirit of christ , and of consequence we must be in christ before we can bring forth fruit : that whosoever believeth on him , should not perish , &c. this and such like expressions are to be considered as declarations of the qualification of such as are saved ; not that faith gives us any interest in christ , but manifests unto us , that he who hath loved us with an everlasting love , hath by his spirit come into our hearts and created faith there and shewed forth this love unto us . when god is said to be in covenant with a soule . a soule is then properly , actually or expressy in covenant with god , when god hath come to it in the promise , and then when it feels it self under the power of the promise , it begins only to know it is in covenant ; and yet to obey as if it were but to enter into that covenant which god hath made with it in christ , before it could do any thing ; so as they that believe doe rather feele themselves in that covenant which god hath made with them , without any thing in themselves , either faith or repentance , &c. the effect of this covenant . the lord in and through this covenant , brings a poore creature to see , and seeing , to admire the superabundant riches of his free grace and love , and humbly and thankfully to embrace the same ; and the heart , thus wrought upon , vehemently desires that such carriage and kindness of its god might not slip out of mind ; but that the consideration of this soul-ravishing heart-melting , and astonishing grace and loving kindnesse , might through the spirit of the mediatour of this covenant , carry him forth stedfastly to believe in , dearly to love , chearfully to obey , and dutifully to honour and serve the god of this mercy , in soule , body , and spirit , so long as the sun and moon endure , and for ever ; in a word , the soul is carried forth , out of selfe , unto god , and in god alone finds rest and satisfaction . divers inviting characters , and soul-winning encouragements of faith . faith is an assenting or cleaving to the truth and faithfulnesse of god in his promise ; not from any thing the soule sees , or feels in it selfe , but from something it apprehends in god , in his word ; faith sometimes is attended with much strife and strugling ; for satan wil say to the soule , it is in vain to believe , christ saith , come , i will ease thee ; and faith sweetly perswades the heart to rest upon the ability and fidelity of god in his free promise . faith is an emptying grace , yea it is its property to empty the soule , and keep it empty of selfe confidence ; and thereby it makes way for receiving of the righteousnesse of christ , even as the poor widows empty vessels , for the receiving of the oyl out of the cruse , whereas the fulnesse of the vessel caused the stay . yea , it implies an emptinesse of selfe , that we may be filled with him , out of whose fulnesse , wee receive grace for grace . faith is a believing that jesus christ is the christ , which implies a seeing , and knowing that all is in christ for life and salvation , and so to rest upon him for it : he that thus believs in christ , is brought over by christ , unto christ : and so centered upon him , that he wil never go from him . my soule , wait thou on god , for my expectation is from him . and in those souls who enjoy this precious faith ; old things are done away , and they are new creatures ; there is a light set up in the soul , and the soul sees and knowes all is by christ , and that there is no way , or meanes of life , but by him ; and thereupon closes with him , and rests upon him . faith looks unto what god saith , rests upon it , and sets to its seale that god is true . faith doth not lay hold on christ to fetch justification from him , till christ hath first laid hold on us , and imputed his righteousness unto us , and by his spirit in a free promise of grace declared the same unto us ; and then faith becomes active to receive and depend upon christ and his everlasting righteousnesse . faith works by love , and most highly prizeth christ and his righteousnesse , debases and vilifies self , admires the immense and infinite riches of gods free grace and love , and engages the heart to holinesse ; yea , to dedicate it selfe as a monument of eternal praise and thanksgiving for his inestimable goodnesse . yea , that soul that is possessed of such precious faith , can never in its owne eye see god high enough , nor it selfe vile enough , and fetches all its strength from christ to doe all it doth . there are many mistakes about faith , some have thought comfort , joy , or ravishments of soule with god to be faith , and so because they had not them , have concluded they had no faith ; it is not mens believing , but the object of faith , that gives faith its denomination . there are many precious souls that trust in christ for life , from an hope of mercy , but this hope ( though the poore soul at present sees or knowes no certainty of enjoyment of what it hopes for ) hath a blessing intailed on it : turn ye to the strong hold , ye prisoners of hope . eleven motives to believe . 1. by believing , we come to know our interest in christ , and salvation by him . 2. by believing , we honour god ; he that receives his testimony , hath set to his seale that god is true . 3. if ye believe not , surely ye shall not be established ; there is no true quietnesse and settlement of soule without believing ; thou standest by faith , and fallest into sin by unbeliefe ; the word preached , is precious and powerful , yet it profited not , being not mixed with faith in them that heard it . 4. it s faith that rids the soule of all its distempers , doubts , feares and discouragements ; we may not separate the spirit from faith , nor faith from the spirit , nor christ from both . 5. by faith in christ thou shalt be kept in perfect peace , it will sweetly and transcendently refresh the soule ; thou shalt keep him in perfect peace because he trusts in thee . being justified by faith , we have peace with god ; by faith we apprehend christ our justification , the fruit of which is joy and peace . 6. by unbelief we adde sinne unto sinne in the highest nature , if we believe not what god saith , we accuse god of speaking falsely : he that believeth not hath made god a lyer it is impossible for god to lye , the strength of israel cannot lye , nor can it be any dishonour to god or danger to thy selfe to hope in his mercy and believe in him : the eye of the lord is upon them that hope in his mercy . 7. as bad as thou canst be , have been received unto mercy ; jesus christ came into the world to save sinners . this is a faithfull saying and worthy of all acceptation . when thou layest in thy blood , it was a time of love ; he justifies the ungodly ; while we were yet sinners , christ dyed for us ; have hope therefore , feare not but believe ; the lord will command his loving kindnesse in the day time , and in the night his song shall be with thee , hope thou in god. 8. unbeliefe streightens thy heart , stops thy mouth , and hinders thy thankfulnesse and praysing of god ; thou shalt be dumb because thou believest not . 9. unlesse we believe , we can never glorifie god. abraham staggered not at the promise of god through unbeliefe , but was strong in faith giving glory to god. 10. our naked cleaving to god in his free promise shall carry down all our distempers at once , and drowne them in it as in a sea ; the promises will answer all thy doubts and feares whatsoever , and fill our soules with peace in believing . 11. by our unbeliefe wee oppose riches of grace and love ; yea , that love that could love enmity it selfe , and reconcile those unto god , that are enmity against him . there is but looking up to christ jesus , and salvation is in thy soule ; and believing with thy heart , and thou art saved : thou wert saved by christ before , but now in thy selfe . jesus christ and forgivenesse of sins in his name , and redemption through his blood , is the first and only thing held forth in the gospel to sinners ; the other mysterie of righteousnesse is revealed to believers ; forgivenesse of sins is first taught , that they may believe ; and the other glorious mysteries are taught , that they may know what they believe : they are first to see gods love , and afterwards his glory : jesus christ crucified , is the best story for sinners ; and jesus christ exalted , for saints ; and therefore it is , that in all the apostles sermons , the story of blood and redemtion was first preached ; and when they did believe that , then they wrote epistles and revelations of greater things unto them , so as they spake of christ only to make them beleeve , and wrote to them of him when they did beleeve . salvation is not made any puzzling work in the gospel ; it is plainly , easily , and simply revealed ; jesus christ was crucified for sinners ; this is salvation , and this work of salvation is past and finished , sins are blotted out , sinners are justified by him that rose for their justification ; now that which we must do to be saved , is to believe in the lord jesus jesus christ , and the promise is annexed , thou shalt be saved . all that is to be done in the work of salvation , is to believe that there is such a worke , and that christ dyed for thee among all those other sinners he dyed for . this is the commandment , that ye believe on his son jesus christ ; that is , that ye be perswaded of such a thing , that christ was crucified for sins , and for your sins , and we are called on to believe , because they only that can believe , are justified ▪ by him all that believe are justified ; so that salvation is not a business of our working and doing ; it was done by christ with the father : sin , satan , and hel were all triumphed over by christ himself openly for us ; and all our worke is no worke of salvation , but in salvation ; in the salvation we have by christ . we receive all , not doing any thing that we may receive more , but doing because we receive so much ; and because we are saved : therefore we work , not that we may be saved , and yet we are to worke as much as if we were to be saved by what we doe , because so much is done already for us , and to our hands , as if we were to receive it for what we did our selves ; this is short work , believe and be saved , and yet this is the only gospel work and way . christ tels ye in few words , and his apostles in as few . as moses lifted up the serpent in the wildernesse , so must the son of man be lifted up , that whosoever believes on him should have eternal life ; saith saint paul , say not in thy heart , who shall ascend into heaven ; that is , to bring christ from above ? or who shall descend into into the deepe ? that is , to bring christ from the dead ? but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart ; the word of faith which we preach . if thou shalt confesse with thy mouth the lord jesus , and shalt believe in thy heart that god raised him from the dead , thou shalt be saved . the work is already done , but then thou shalt see that it is done . there are five grounds why salvation is so soone done . 1. because it was done before by christ , but not believed on before by thee til now . 2. because it is the gospel way of dispensation to assure and passe over salvation in christ to any that will believe it . 3. there needs no more on our sides to work or warrant salvation to us , but to be perswaded that christ jesus died for us , because christ hath suffered , and god is satisfied ; now suffering and satisfaction , is that great worke of salvation . 4. because they and they only are justified who can believe . righteousnesse is revealed from faith to faith , all that believe are justified . 5. that it may be by grace , and not of works , being justified freely by his grace , through the redemption that is in christ jesus . how god begets faith in an unbeliever . we are commanded to believe , and faith is the gift of god ; and the spirit of christ ( without which we can do nothing ) enlightens our understandings , and worketh faith in us ; and hereupon our believing is said to be the work of god , and the spirit having set up a divine light in our understandings ( we being before altogether darknesse ) bowes our hearts to believe ; and indeede without this quickning spirit of christ the two edged sword of the word preached , wil prove but as scanderbegs sword , which without scanderbegs arm , was able to doe little or nothing . it is through grace that men believe , yet men are to use the means ; for in the preaching of the word god hath covenanted , that his spirit go along with , and add power to the word spoken , & make it effectual to the enabling of the creature to obey ; he said unto me , son of man , stand upon thy feet , and the spirit entered into me when he had spoken unto me , and set me upon my feet . and the dead shal hear the voice of the son of god , and they that hear shall live ; otherwi●e were it in vaine to speak unto dead men to believe , and all men are by nature spiritually dead , only they believe , whose hearts god opens : none can believe but they unto whom it is given . when the soule is come to believe that christ was made sinne for it ; its doubts are vanquished , and the soul sweetly quieted and setled . as soone as jesus christ by his spirit hath convinced the soule that he is made sin for it , and that it is made the righteousnesse of god in him , then do all its doubts , fears , and objections vanish ; and christ is believed in , and lived upon with thankfulnesse and joy ; yea , such a soule by its eye of faith , sees it farre better , that christ was made sin for it , then if it had never sinned ; yea , as much better as a spiritual body is better then a natural , as much better as the image of the heavenly is better then the image of the earthly body ; yea as much better as strength is better then weaknesse , and as heaven is better then earth : it is faith in christ that rids the soul of all its distempers , doubts , fears , and discouragements : we may not separate the spirit from faith , for faith is the fruit and effect of the spirit , and wee cannot rationally expect the effect without its cause . and it is the want of faith that causes troubles in the soul ; saith christ , ye believe in god , believe also in me , and let not your hearts be troubled , believing in christ sweetly quiets and settles a troubled soule , and those that know god , wil trust him with their bodies and souls , and that upon his word ; all that know thy name , wil trust in thee ; yea , they wil cleave unto god in his promise , even then when they are in their greatest fears , and most sensible of their owne vilenesse , and that not without sufficient war●ant ; trust in him at all times ; god is a refuge for us , selah ; if at all times , then at the worst of times , yea even then believe , and hear nothing against thy believing of god in his promise ; abraham the faithfull believed against hope ; oh believe god intends thy good ; christ came to seeke and to save the lost ; such as are lost in their sight and sense of their owne vilenesse , insufficiency and misery . a collection of divers things , from wh●n●e it is that many weake believers are incompassed with so many doubts , feares and discouragements , together with sundry especiall meanes , which they are to make use of , and wherein the lord jesus usually qui●ts and 〈◊〉 a disquieted soule in the assurance of his love. negatively ; the doubts , feares , and discouragements of weake believers proceed not from god , for his voice is peace and comfort to his people ; i know the thoughts that i think towards you saith the lord , thoughts of peace and not of evill ; comfort yee my people saith the lord ; speake yee comfortably to jerusalem ; cry unto her that her warfare is accomplished , that her iniquity is pardoned ; you see they come not from god. nor come they from christ ; he neither troubles nor discourages any , it was promised concerning him , that hee should speake peace ; thy king cometh ; he shall speak peace unto the heathen , this is his worke , and he doth it ; therefore he doth not trouble , nor discourage any ; he is the horne of salvation that god hath raised up for us to guide our feete in the way of peace . he opens the blinde eyes . he brings out the prisoners from the prison , and them that sit in darknesse out of the prison-house . he is that light that is sprung up unto those that sit in darknesse , and in the region and shadow of death ; he bindes up the broken hearted ; he proclaimes peace and liberty ; he comforts all that mourne . he gives beautie for ashes , the oyle of joy for mourning , and the garments of praise for the spirit of heavinesse ; he was given to heale the broken hearted , to preach deliverance to the captives , and recovering of sight to the blinde , to set at liberty poore bruised prisoners that have been taken captive by the devil ; and the maine end of his coming is to abolish death , and to bring life and immortality to light through the gospel ; this is his worke and he doth it : he is gracious and pitifull , hee will not quench the smoaking flax , nor breake the bruised reed , his voice is full of love and tendernesse , his words are sweet words , as let not your hearts be troubled ; feare not , it is your fathers pleasure to give you a kingdome ; cast your care upon me , i will care for you ; christs voyce unto his poore people is ; open to mee , my sister , my love , my dove , my undefiled ; his name is king of salem , that is king of peace ; it is palpably apparent that our feares and discouragements come not from christ ; nor come they from the holy spirit of god ; for he is the great and most sweet comforter , he causes no discouragements , but removes them all by revealing and applying unto the soule the love of god ; and carries the soule by faith from all discouragements unto god , who is love and peace , where the soule is to rest and be filled with sweet peace ; this is the worke of the spirit , and hence it is that he is called the comforter ; he never caused the least feare or discouragement in the soule of any . the consideration that our feares , doubts and discouragements come not from god , nor from christ , nor from the holy spirit is sweet ; for then what need wee regard them ? yea we may slight them . affirmatively ; the doubts , feares , and discouragements of weake believers doe proceed , viz. 1. from the devill , who is a malicious adversary to the saints ; hee either tempts us to sinne , and that will cause us to doubt ; or else hee tempts us to doubt and that will cause us to sinne : and thus he raises doubts and feares to hinder their comfort and peace in believing ; he also tempts them , and takes the word out of their hearts least they should believe . from whence these particulars ensue . 2. from our owne hearts ; take heed brethren , lest there be in any of you an evil heart of unbeliefe in departing from the living god. 3. from the lying vanities we have chosen ; they that hearken unto lying vanities forsake their owne mercies . 4. from ignorance , heedlesnesse , and forgetfulnesse of the fulnesse and freenesse of the promise of god , and his everlasting covenant of grace , and from living by sense , and not by faith . 5. from unskilfulnesse of the word of righteousnesse . 6. from the want of watchfulnesse against sin ; the not keeping of a clear conscience , omission of duties , and loose walking with god ; these will raise tumults in the soul . 7. from building our hope and comfort upon that which is mutable and uncertaine , upon our own personal sanctification , and not upon christ and our free justification by him , who is made unto us of god , wisdom , righteousnesse , sanctification , and redemption . 8. from ou● owne false reasonings as to conclude that we have no work ●o grace wrought upon us , because we as present cannot see or feele any grace in our selves ; thus many weake believers , that are through christ right precious in the sight of god , are subject to delude themselves in chusing trouble , and pre●erring it before com●ort . 9. from the bodies distemper with melancolly , and troubling your selves with the event of things , and from pride , which hinders a quiet submission unto god , in that condition inward or outward , which he hath led us unto ; and from want of patience to wait upon him for deliverance out of trouble in the use of means . 10. from want of consideration of the ground of the trouble , and enquiry whether it ought to be a cause of discouragement or not . 11. from too much eying of sinne , or an over-sensiblenesse of infirmities , and not eying of christ with them , the conscience enlighted siding with the law against it self . 12. from the poor creature striving to get out of its dungeon by its ownwrestling , whereby in steed of gaining inlargment , it heightens its own distempers . 13. from unbelief , which takes the law , and applies the same with the threats thereof unto the soule , therby occasioning fears and discouragements 14. from ignorance of the love of christ , and when the blessed spirit of truth doth once come into the soule , and discover the love of christ unto it , its doubts are immediately resolved ; and it is sweetely revived . 15 from slighting the means that god hath given for our recovery ; we are indeed with thankfulnesse to use the means , and yet to know that means cannot cure a soul ; it must be the operation of the spirit of christ in the soul , which is as god pleases . 16. from gods not appearing to , and the spirits not operating in the soule ; the operation whereof , discovers unto the soule , the overflowing fulnesse of the loves of christ , and brings the soule to believe in the lord jesus , and trust in his mercy . our carnal reason , and corrupt hearts , and satan with his suggestions are so neere us , and before our eyes , that we cannot see god ; and we hearken so much unto what these dictate , that we mind not the blessed voice of the spirit of christ , which would revive and fill our soules with joy and peace in believing , and make us so wise and strong in his time , that we should not any more cast away our confidence in god. and as gods love ( which is free , ful , and perfect ) is discovered to the soule ; so , yea , in the same measure , anr doubts and feares cast out . perfect love casts out fear , and the poore creature is made perfect in love . nine reasons against fears and discouragements in a believer , raised from isaiah 41. 10. fear thou not , for i am with thee , be not dismayed , for i am thy god ; i wil strengthen thee , yea , i wil help thee , yea , i wil uphold thee with the right hand of my righteousnesse . the first reason is , because it is against gods command for a believer to feare or be discouraged ; fear thou not . 2. because thou hast the presence of god to helpe thee ; i am with thee . 3. because a believer hath an interest in god , which is a happinesse beyond all miseries ; i am thy god. 4. because nothing can befall him , but what god appoints , who loveth him . 5. because whatsoever befals him , shall do him good . 6. because the bitternesse shal be but short . 7. because fears and discouragements never do any good , but much hurt ; they deprive us of many an opportunity of doing christ service . 8. because fears are doubts are unsuitable for a saint ; the fearful and unbelieving , shall have their part in the lake , &c. with s●rcerers , idolaters , and lyars . 9. because fears are unreasonable for a child of god ; the lord having given unto his many sweet and precious promises , that they shall not want any good thing ; he hath said . i will never leave thee nor forsake thee ; they are therefore safe , and neede not to fear , but in god alwaies rejoice , and sing praises to him . one and twenty several means to be used by poore weake believers , for their settlement in the assurance of the love of god , when they are tossed with tempests , and incompassed with discouragements , viz. 1. means . commune with thine owne heart , and make diligent search to find out what it is that troubles thee . reason within thy selfe ; why art thou cast downe , o my soule , and disquieted within me ? &c. 2. means . renounce all lying vanities , and hearken unto none of them ; hearken not to the voice of thine own heart ; it is a lying vanity , and wil deceive thee . hearken not unto sense ; thomas said , he would not believe , unlesse he might see , and thrust his hand into his side ; but such sensual practises are to be abhorred by us , for it is no other but to consult with flesh and blood , which cannot discern spiritual things , and is condemned ; some wil see an holy frame of spirit in themselvs and feele sinne subdued before they wil believe , this is sensual ; for faith lookes not to such things as these , but to god in his word , therefore we live not by sight , but by faith ; blessed are they which have not seen , yet have believed . hearken not unto carnal reason , for in so doing thou canst neither believe , submit to god , not be setled . reason wil say , a virgin cannot bring forth a child , and that a woman ninetie years of age is past conceiving a child ; reason contradicts god himselfe , and saith , these things cannot be ; can reason believe that the wals of jericho fel down by faith ? and that the saints stopped the mouths of lyons , and quenched the violence of fire ? yet faith did it . is it likely or possible to reason for a man to walke upon the sea , or peter did ? did not christs command seeme vain to peters reason , that he should then cast h●s net into ●he sea , seeing he had cast it in so often , and fished all night , and caught nothing ? can reason conceive how the dead , who are eaten with beasts and fishes , and turned into dust , can be raised unto life ? or that the sea can be divided ? the sun go backwards ? the rocks yeild water in abundance ? the flint be turned into a fountaine of water ? or that drie bones shal live ? surely there can be no reason given to reason for these things ; wherefore seeing that sense and reason are so contrary to god in his word ; we may not hearken to them when they say , the soule hath no grace , because sense seeth or f●eleth none , and that god wil not pardon our sins , because there is no reason to reason why he should , nor any way to reason which way it can be ; for with god all things are possible . also live not upon duties and performances , groundlesse hopes , nor peace , comfort , joy , raptures , or ravishments whether true or false ; live upon god alone , and if thou livest upon any thing else , as thy foundation , whatsoever your sparks be , you shall lie down in sorrow . 3. means . give no way at all to any discouragement , although it seem never so just and reasonable ; this was david sin to admit of a p●rley with that which he looked upon , as tending to his discouragement ; saying , will the lord cast off for ever ? doth his promise faile for evermore ? i said ; this is my infirmity . as soone as he saw his infirm●ty , he had other thoughts of god , saying , who is so great a god as our god ? thou art the god that d●st wonde●s , and thy footsteps are not known . if god in his greatnesse , mercy , and the wonders he doth , and the way he goeth , were knowne by us , we should admire and rejoyce at that , for which we now mourn . 4. means . learn to know , and distinguish betweene the voice of christ and all other voices ; learne to know and say distinguishingly of christs voice ; it is the voice of my beloved , and hearken to it , for it is peace ; thy sin● are forgiven thee ; i wil remember them no more ; therefore that voice that tends to the hindrance of the saints peace , suiteth with the voice of satan , and is not the voice of christ ; i wil heare what the lord wil speake , for he wil speake peace unto his people ; satan makes it his work to contradict this voice of god unto the soul , and say , it is a delusion , and not likely to be from god ; yea , and alledgeth seeming reason for it ; saying unto the soule , art thou a child of god and thus overpowered with corruptions , & c ? and now because this voice is suitable to carnal reason , the poore soule is ready to close with it , and conclude against god , and its owne comfort , that the voice of peace was not from god , but a delusion of satan ; and hereupon comes to mistake christs voice to be the voice of satan , and satans voice to be of christ ; therefore know oh poore soule , that such discouraging voices are from the divel , and not from the prince of peace . 3. means . learne to knovv and distinguish betweene the voice of the gospel , and the voice of the lavv ; the lavv saith , cursed is every one that continueth not in all things that are written in the law to do them : vvhen there is any worke to be done , upon paine of punishment , or upon promise of eternall life , it is the voyce of the law : the law requires doing something for life . moses describing the righteousnesse of the law , saith , that the man that doth these things shall live by them . but the voyce of the gospel is farre otherwise , as that christ hath redeemed us from the curse of the law , being made a curse for us ; and that his mercy is above what we can aske or thinke ; the promises of life are free and without condition , the gospel declares what god workes in us , and freely gives unto us ; i will love them freely . if we listned more unto the promise , which is the voice of the gospel , and not to the voyce of the law ; wee should enjoy more peace , and finde lesse trouble . 6. meanes ) meddle not with the threatnings in the word so as to apply them to thy soule , for that they belong not unto thee , and are no part of thy portion ; they concerne not the state of a believer ( however they may be of use to prevent sinne , yet are of no use unto him after commission of it ; yea , it is a weaknesse in a believer after commission of sinne , to apply unto himself the threats of the law against that sinne , because we are not under the law , but under grace . who shall lay any thing to the charge of gods elect ? christ being made a curse for us , hath made perfect satisfaction on our behalves unto the justice of god , and brought in an everlasting righteousness : reckon your selves to be dead indeed unto sin , but alive unto god through christ jesus our lord. this to doe , is indeed against carnal reason , sight , sense and feeling ; but we are to walke by faith and not by sight . 7. means . judg not your condition by false principles ; some judge their eternal condition desperate , for that they want those things , the enjoyment whereof , would not prove their state good ; as knowledge , memory , parts , sensiblenesse of sins , &c. others account their state and condition very bad , for that they are incompassed with those things , which if they were freed from , would not prove their eternal condition good , as passion , temptations , discontentednesse at the providences of god &c. 8. means . take heed ye be not overwhelmed with sin ; eye not so much thy infirmities ; beware of such a minding and complaining of sin , as tends to discourage , oppresse and trouble thy soule ; davids experience speakes it sinful ; i complained , saith he , and my spirit was overwhelmed , i am so troubled that i cannot speake ; to eye sinne so as to be overwhelmed , and to have our spirits drunk up in the consideration of it , is both against god , and thy owne soule ; what thou seest and feel●st , pore not upon ; and learn to see and perceive what is not obvious to thine owne sense and sight ; faith is the evidence of things not seene , walk by faith , and not by sight . 9. means . e●e christ al●ne , mind him , meditate upon him , the riches and freenesse of his grace , and fetch all thy consolation from him , who is made unto thee of god , wisdome , righteousnesse , sanctification and redemption ; eye not so much thy selfe , or thy sins , as christs full and perfect satisfaction , which was offered by him , and accepted of by god the father for all thy sinnes ; oh therfore live in , and rest upon the lord jesus alone , and place all thy confidence in him who wil settle thee , comfort , quicken , and uphold thee , and be infinitely better unto thee then thy selfe can be . 10. means . learne to distinguish betweene thy justification , and thy personal sanctification ; the first is quite out of thy selfe , consisting in the imputation of christs righteousnesse inherent in him , who sits at the right hand of god , and farre above the reach and spheare of sins activity , and is therefore perfect and compleate ; yea the foundation of all blessednesse : the later is in our selves , and therefore weake and uncertaine ; he that understands not the true nature and doctrine of justification , cannot enjoy true , stable and constant peace . in the right understanding of this point , is treasured up a fountaine of soul-reviving consolation . 11. means . let not thy comfort depend upon thy owne personal sanctification , because from it there can no stable comfort proceede ; this is none of the least causes of much trouble in many weak believers , viz. to seeke the living among the dead , to think to suck consolation at the brest of their own sanctification ; whereas the spiritualized christians experience tels him , that his sanctification hath nothing to do with his justification or salvation as any cause of it : sanctification also admits of degrees ; but justification neither of rules nor degrees , and is abundantly more glorious then sanctification , nor having any dependency upon our apprehending , or receiving it , but upon what the lord jesus hath done for us ; justification is effected by christ , and apprehended by faith ; the spirit and faith do evidence unto us our justification . all that believe are justified , &c. the spirit also in another place intimates unto us , that it is possible to have a full assurance of faith ; faith is an unquestionable evidence , and when faith is hidden and doubtful , justification is not apprehended , nor sanctification evident , but doubtful ; and so cannot evidence unto us our justification ; but rather induce us to call it into question . and that soule that apprehends its free justification by christ jesus alone , may live upon it , and thence enjoy unspeakeable peace , joy , and strength ( the sweete fruits and effects thereof ) yea at that time , when he sees no personal sanctification in himselfe , since christ is made unto him sanctification : why may not a soule live by faith upon that at all times and say , i have sanctification in him that hath justified me ; and this is perfect ? my own actual righteousnesse often failes me , saith such a soul , but christs endures for ever ; therefore wil i fetch all my comfort from christ and from my free justification by him . and as we are not to conclude our justification from any effect of sanctification , so we are not to conclude , that apprehension of justification to be from god , which takes us off the meanes , waies , or rules of sanctification ; for when the grace of god appeares , it teaches men to deny ungodlinesse and worldly lusts , and in our souls , bodies and conversations to honour and magnifie the god of our mercies , who hath justifi'd us freely by his grace . 12. means . allow not your selves in any sin , but in the strength of god hate and abhor , all sin , and the appearance thereof , yea , with the greaest indignation ; it is better to die then to sinne ; there is that in sin , which strikes at a poore believers peace and comfort , and joy in god ; it wil damp and straighten the soul ; yea is a let to our faith , and brings unsettledness and disquietness to the poor soul . 13. means . mind seriously those promises that are sutable to thy condition , and apply them to thy owne soule ; god hath imparted himselfe , and ingaged his faithfulnesse in the promise , and it is our duty , and would be our wisdome , to rest thereupon : in order whereunto , separate thy selfe to meditate thereon ; thou knowest not but that god may reveale the promise more and more in thy meditation of it , and settle it by his almighty power upon thy soule ; let not the precious promises of god be strange unto thee , be not willing to leave a promise , until thou art refreshed by it ; yea , raised and ravished with thankfnlnesse for the exceeding riches of his mercy and plentious redemption held forth in them ; as for example , that one promise in heb. 10 17. their sins and iniquities wil i remember no more . this is enough ( if accompanied with the spirit of christ ) to quiet and settle a troubled soul . 14. means . treasure up experiences of gods goodness unto thy soule ; * remember the dayes of old , saith david . i have considered the dayes of old , and the years of ancient time ; thou hast beene my helpe . i was brought low , and he helped mee ; therefore thy god who is unchangeable , wil helpe thee still , and be thy refuge in the time of thy trouble . i tell thee , oh disquieted soule , that the calling of the experience of the goodness of thy god into thy mind , will be a notable means of quieting thy soule . this duty the lord knowes a poore believer is backward to ; but who among you wil give eare to this ? who wil hearken and heare for time to come ? it is thy duty and priviledge oh believer , to set the loving kindness of thy god ever before thine eies : we have thought of thy loving kindnesse oh god. 15. means . slight not , nor refuse the consolations of thy god ; let them not seeme small unto thee ; are the consolations of god small unto thee ? oh disowne not the comfort that god gives out for thee , lest thou live to complaine as david , my soul refused to be comforted ; and to wish that thou hadst not despised nor refused it : be thankful unto the lord , for what thou hast received , hold it fast , improve it to the glory of the donor ; and let nothing go that may tend to thy peace and establishment . 16. meanes . rest fatisfied in christs righteousnesse , and adde nothing to it : i wil make mention of thy righteousnesse , even of thine only : thy righteousnesse ( saith the psalmist ) is an everlasting righteousnesse , see psalm 31 & 50. 6. jerem. 33. 16. the perfection of christs righteousnesse is held forth unto us , and alwaies lies before us for us , that we may be ever comforted in it , and rejoice with thanksgivings for it . oh it is compleatly perfect , and ful of divine consolation ; yea it is a welspring of life to refresh and satisfie all the lords people to the dayes of eternity ; so that we have enough , we neede no other , nor any more righteousnesse to live upon . 17. meanes . let not thy comfort depend upon gods actings or dispensations towards thee , whether inward or outward ; for so doing , thou canst not be setled ; for these are often changeable , and contrary each to other : one day thou mayst have peace , joy and strength , another none of these ; to day perhaps god shewes himselfe unto thee , and in a moment hee may hide himselfe ; to day perhaps thou art rich , and enjoyest health and many friends , and yet to morrow thou mayst be poore , sick and thy friends alienated ; gods actings in us and upon us , are not alwayes as he is unto us , god is unchangeable , and ever the same , however he may seem to be , therefore make a good construction of all his dispensations towards thee , and know that his actings in us , or upon us , are the accomplishing of his wil for his owne glory and the good of his ; that which i think worst for mee , may be best for mee ; how ever it be , yet god is good , and good to mee . thou oh lord art still the same . 18 means . frequent those whom god hath settled in the assurance of his love ; these are able to direct and informe thee in the knowledge of the grace of god revealed in them ; wherein is peace and joy unspeakable and ful of glory ; many heare and confer with such as are ignorant of the grace of god , and finde successe accordingly . 19. means . when our spirits are never so much dejected and sadned , we should with isaiah , wind up our affections , and stirre up our selves to take hold on god , and remember that christ is our resting place , whose spirit whispers in , and unto us as it did unto david , return unto thy rest oh my soule , &c. if thou hast sinned thou hast done very foolishly ; it being done , it cannot be undone ; what shal the soul do , but remember that sweet and gracious promise , their sins and iniquities i will remember no more ? and consider that there is not any sin a believer can commit , that should cause him to cast away his confidence , or so much as question the love of god unto him , for any thing he hath done , or can befal him ; all that know the name of the lord , wil trust in him , and cleave unto him for strength , yea ▪ to be their strength against sinne for the time to come ; it is but a foolish conceit , that brings a poore child of god to cast away his confidence , and renders him culpable of the reprehension of our saviour , oh fools , and slow of heart to believe , &c. a poore believer is commanded to come boldly to the throne of his fathers grace ; he may not in any wise admit of such a disquietnesse in his sorrowing for sin , as shall discorage and hinder him in obeying another command of god ; rejoice evermore . 20. means . know and remember the happinesse of a believer in christ , though never so weake ; he is cleane from all sin by the blood of christ , they are removed from him , so that he is accepted of god in christ , as perfect , righteous and comely , as christ is ; saith christ , who is on with his father , unto a poore believer , thou art all faire , my love , there is no spot in thee ; goe the ●ore in much assurance and confidence , unto the throne of his grace who having given thee his son , cannot but with him freely give thee all things , that he in his wisdome and love sees fit for thee , whether for soule , body , or both : having therefore brethren boldnesse to enter into the hol●●st by the blood of christ , by a new and living way , which he hath consecrated for us through the vaile , that is to say , his flesh . and seeeng that we have not an high priest , which cannot be touched with the feeling of our infirmities , but was in all points tempted , like as we are , yet without sinne . let us therefore come boldly unto the throne of grace , that we may obtaine mercy , and find grace to helpe in time of neede ; and let us draw neere with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water ; let us hold fast the profession of our faith without wavering ( for he is faithful that promised . ) whe● shal lay any thing to the charge of gods elect ? it is god that justifieth . meditate on these precious truths , until then sweet influence through the spirit of him , who raised up jesus from the dead , have warmed and enlivened thy soule 21. means . lastly , know and remember , that though these means , tending so much to the soules settlement : in , and assurance of the love of god , are to be used ; yet means alone are 〈◊〉 sufficient to quiet and settle a tro●●l●d soule ; it is the work of christ spirit to answer all doubts and remove all discouragements . god creates the fruit of the lips peace , peace to him that is afarre off , and to him that is 〈◊〉 , saith the lord , and i will heale him . in the use of meanes , we are to looke unto , and wait upon him who wil in his owne time ( which is best ) free all his from all their discouragements , doubts , and fears , and satisfie their souls with his love , which is better then wine . these things i write unto you , that your faith and hope may be in god. a collection of many the fears , doubts , and discouragements , that a poore weake believer , either in or about conversion , or desertion , takes up against himselfe , together with their several remedies , resolutions , and answers . weake believers are like melancholy people , who think things farre otherwise then they truly are ; rightly smoaking flax , where there is more smoak then light , more ignorance then true discerning ; and thereby they expose themselves to manifold fears and discouragements , when there is not the least cause : as for example , mary was troubled and afraid ; all the matter was , the angel saluted her and told her , that she had found favour in the sight of god ; the shepherds were afraid even then when the angel brought them tidings of great joy . peter was afraid when he had drawn up much fish ; by which their discouragements they highly dishonoured god , hindered their own peace . the feares of weake believers are usually of these kindes . viz. 1. they cannot be perswaded their sinnes are pardoned : indeed they would and they would not believe it ; they cannot from the spirit that is in them , but close with christ , and claspe about him for salvation ; yet then they are not sure they have him ; they may be deceived they thinke in that ; in a word , they are , and they are not perswaded their sinnes are pardoned . the remedy to this feare . we are commanded to believe forgivenesse of sinnes in jesus christ throughly , and not in part : through his name , whosoever believes in him , shall receive remission of sinnes . 2. if faith carrie them on to believe a little more , or better of their condition ; yet the pride of some sinnes will not down with them ; some of their sinnes , which they have made their darlings , more then others , and cherished themselves in ; oh these they thinke are either too great , or too often committed to be all forgiven and at once ; the remainders of these sins are like dregs in the bottome , and their consciences cannot be satisfied that god hath fully pardoned them . briefly ; they are perswaded some sinnes are pardoned , but not some others , which they have most sinned in . the remedy . there is indeed a large disproportion between sinnes , in regard of their causes , effects and adjuncts , yet the robe of christs righteousnesse is so large that it covers the greatest sinne as easily as the least ; and we are to consider that one sinne cannot be forgiven but all are forgiven . jesus christ hath done away all sinnes . for this man , after he had offered one sacrifice for sinnes for ever , sate down on the right hand of god. 3. they looke not upon god in the pure simplicity of his word and promise , but suspect and are jealous that god hath some reckoning still behind , because they see themselves sinful , and know that god is of purer eyes , then to behold iniquity ; and they cannot believe that god can bear with all those corruptions and transgressions in them . briefly , they fear still god doth not intend them such grace , as he proffers and speaks of in his word , and suspect the gospel . the remedie . we are to believe god in the plainnesse and simplicity he speaks in , in gospel promises , the word of his grace , even unto our soules , as if he spake out unto us by name from heaven ; he that believeth not god , hath made him a liar , because he beleeveth not the record that god gave of his sonne . 4. they think , though god may be reconciled unto them , and love them at sometimes , ( for they ( poore souls ) only reckon the seasons of the spirits comfortings and breathing for the times of forgivenesse ) yet god may be provoked againe , and angry again for new sins and failings , and then they are as much troubled how to come at any peace againe , as they were before ; and then it must be only another sun-shine of the like comfort must warme them into peace and believing . in a word , they think if god do pardon them , yet they may provoke him againe soon after . the remedie . we must know , that god is not as man , that he should be angry and pleased , as we carry our selves ; i wil be merciful to their unrighteousnesse , and their sins and iniquities will i remember no more ; i wil be to them a god , and they shall be to me a people . there is no condemnation to those that are in christ jesus , &c. the apprehension indeed of pardon and salvation is variable , but yet the pardon and salvation it self is immutable ; and as the gospel needs to be given but once , so a mans sins need but once to be forgiven ; once is enough because if once , then for ever . 5. they cannot perswade themselves how they can sin , as they doe daily , but that they are countable for all the breaches , and set up new scores of sin in their consciences ; and keepe reckoning for god , and disquiet themselves in vaine ; in a word , they suppose they cannot sin as they doe , and not be accountable , and they cannot but be sinners in gods sight , as well as their owne . the remedie . we must remember , our sins are no more ours , but christs ; and his righteousnesse is ours ; god reckons and accounts us as one now ; so though we sin , yet every sin was accounted for in him : and now there is no condemnation to those that are in christ jesus . who shall lay any thing to the charge of gods elect ? it is god that justifieth . 6. they think every affliction or trouble that befalls them , is a punishment for some sin they have committed ; and they looke on them as messengers of wrath from god , sent upon them in judgment ; as if god were satisfying himselfe upon them , and pouring forth some wrath upon their heads to satisfie his justice against such sins . in a word , they think afflictions are sent upon them for their sins , and they cannot look upon god in them , but as angry , and so helpe the afflictions to afflict themselves . the remedie . we are to consider , that although afflictions come in with sinne , and for sin , and are the wages of sin ; yet to the righteous and believers , they are not judgements , for every thing of justice against sin was spent upon christ , so as to believers , they are only trials and temptations . my brethren , count it all joy when ye fall into divers temptations : they are chastnings of love , to prevent and imbitter sin unto us . as many as i love , i rebuke and chasten , &c. the rod of afflictions is a teaching rod ; david found it good for his soule that he had been afflicted , and * the fruit of affliction to believers , is the taking away of sinne ; and the spirit tells us expresly , if ye endure chastening , god dealeth with you as with sons ; for what sonne is hee whom the father chasteneth not ? but if yee be without chastisement , whereof all are partakers , then are ye bastards , and not sonnes . afflictions are ( in a word ) a diverse way or dispensation of love and grace unto the poore soule , love working by that which is evil in it selfe . we know that all things do work together for good , unto them that love god. 7. they mistake the gospel in the doctrine of it ; and every scripture that threatens for sinne , they apply unto themselves , because they have committed that sin . in a word , they interpret every curse in the law and new testament for sin , their own , if it be against their sinne . the remedie . we are to consider , that though the scriptures do often set forth the righteousnesse of god against sinne , and his justice against iniquity ; yet the justice of god being satisfied by him , who made his soule an offering for thy sins , justice it selfe hath no more power against thee for thy sins , then the pursuer hath to doe with the murderer in the city of refuge . for sin shall not have dominion over you ; ye are not under the law , but under grace . the discouragements of poore weake believers , herein mentioned , are as followeth . i feare i am but an hypocrite , notwithstanding all the faire shewes i have made for the lord , his waies and people . it is contrary to the nature of an hypocrite to feare that he is such an one , and it is a character of a sincere heart to see , and seeing , to bemoane its owne deceitfulnesse , to desire sincerity , and to imbrace and most highly to prize that word of th● lord that is most searching in its owne soule , to thirst after that word that is most powerful , and keene , and pierceth even to the dividing asunder of the soul and spirit , and of the joynts and marrow , and to examine it selfe ; it is the prayer of a david-like spirit , examine me o lord , and prove me , trie my reines and mine heart . it is as dangerous for a soul to skin up its wounds before they are searched , as to presse it selfe downe with discouragements , and helpe the affliction to afflict it self . take it rather for granted , that thou art an hypocrite ; and if so , what is that but a sinner , though of a deeper die then an ordinary sinner is ? we reade that ephraim compassed the lord about with lies , and the house of israel with deceits &c. and that he was a cake not turned , that he fed upon wind and followed after the east winde , and provoked the lord unto anger most bitterly : and that yet gods bowels did still worke towards ephraim , so that he could not destroy him . the lord is exceedingly gracious unto such wretched creatures of his , though they compasse him about with lies ; let such poore believers consider , that a sinner can never be too foule for his saviour , too much wounded , and too sick for this phisician to heale and cure , nor too filthy for a fountaine opened to wash ; and that the whole neede not a phisician , but those that are sick ; and that christ came unto the world to justifie the ungodly , and to save the chief of sinners ; he came not to call the righteous but sinners to repentance ; and let such a soule that cannot as a saint , stick close unto the lord jesus as a sinner : and his hopes in christ through the enjoyment of his spirit within him , wil lead him forth in the strength of christ to purifie himselfe as christ is pure . had the lord jesus by his spirit wrought an effectual work of grace upon my heart , i should have growne in grace ; but i doe not so , my life is not holy , nor am i like unto the lords children . 1. consider whether thou art a child , a young man , or a father in christ ; for as there is a great difference betweene a child and a man in christ , so betweene a babe in christ , 1 cor. 3. 1. and a man in christ . 2. consider whether thou art a babe in the wombe , or borne ; that is a babe that is unskilful in the word of righteousnesse ; as a child being begotten and alive , is in the womb , before it is borne ; so a soule is spiritually alive , and begotten from above , before it be born ; christ must be formed in us before we can be new born babes , before we can desire the sincere milk of the word , that we might grow thereby . when thou art delivered out of bondage , darknesse , and fears concerning thy eternal condition , thou art born and brought forth , for as the wombe is a place of bondage , so is a doubting condition ; and therefore thou canst not looke for those attainments in this condition , as others find in another ; and also in case thou art new borne , there cannot be that expected from thee , which is from a man in christ ; there is a great difference you know to be put betweene a child and a man. 3. learne to distinguish betweene the fruits of the spirit , and the exercise of them ; it is not the having of the fruits of the spirit , but the exercise of them that attains an holy conversation : and know , that it is one thing to be the lords , and another thing for god to convey his power into the soul , wherby to make it conformable to his wil , and to live by faith in the son of god : the first is where the later is not . 4. know that the time of doubting is a barren time ; men cannot fight and work at such a time . and yet as trees in the winter season grow in the roote ( though not in the branches ) so maist thou grow in humility , love , &c. though thou maist unto thy self seem to decay in those and other graces of the spirit . but when a soule is delivered from its enemies , that is to say , from satans errours and its owne doubtings , then it begins to serve ; being delivered we serve ; there must be deliverance before working ; therefore a time of doubting and of bondage is not a season of growing in holy services . 5. believers are of several growthes and states . 1. babes or children in christ . 2. young men . 3. fathers . can babes worke ? yet if babes die in that state , they shall not misse of glory ; it is one thing to be justified , and another thing to be sanctified , as it is one thing to live , and another to be borne ; and to work distinct from both . there is a great difference of degrees of the lords own people , some are spiritual , but others are termed carnal , as appears by pauls epistle to the church of christ in corinth . and i brethren could not speak unto you , as unto spirituall , but as unto carnal , even unto babes in christ : thou mayest be begotten , and yet not borne , not a new born babe . 6. if thou beest ignorant or in temptation , then thy heart is clouded and dist●mpered with feares , and thy selfe not a competent judge of thy owne growth ; is a new borne babe able to judge of its own growth ? consider also , it may be , thou dost not use the meanes , or not rightly , in gods way . and when grace is as seed newly cast into the earth , and a weak believer ( while a babe ) for want of exercise and experience scarce knowes what he hath ; then as the land newly sown little differs in shew from other ground which was never sowne , so a poore babe in christ seems little different from the men of the world who lie in their sins ; and as childrens complaints are not alwaies to be taken for rules , so the complaints of such babes , that they grow not in grace , do not so much evince their want , as the sensiblenesse of their want of the growth of grace , and of conformity to the wil of the lord jesus , which is a certaine fruit of the in being of the spirit of christ in the poore soule ; it is the spirit that convinceth of sinne ; and spiritual desires cannot possibly proceede from our selves , but from faith . in a word . let such a poore doubting believer hearken unto what god saith unto him ; from me is thy fruit found . the righteous shal flourish like the palme tree , he shall grow like those cedars in lebanon . those that be planted in the house of the lord , shall flourish in the courts of our god ; they shall still bring forth fruits in old age , they shal be fat and flourishing ; and unto this end , the lord hath also promised , i wil be as the dew unto israel ; he shal grow as the lily , and cast forth his fruits as lebanon ; his branches shall spread , and his beauty shall be as the olive tree , and his smel as lebanon ; the lord hath also further promised , that he wil turne the barren wildernesse into a fruitful field , he wil open a fountain of pure living water , and poure it forth upon the barren wildernesse , and the dry ground . the barren , dry , and unfruitful ground of unbelievers , is by by the unction of the spirit made the garden of the lord , and being trees of the lords owne planting , shall be watered every moment ; yea , refreshed and comforted with the streame of that river that makes glad the city of god , in the wildernesse shal waters break out , and streames in the desert , and the parched ground shall become a pool , and the thirsty land springs of water . i say , believers ( however it may seeme ) do alwaies grow in faith , love , or humility . my heart is so adamantinely hard , that i can be affected neither with the chastisements nor mercies of the lord. there is indeed much hardness of heart in the deare children of god , their hearts have been as hard as a rock , adamant , or flint , they and they only feel it , complaine of it , and mourn under it , and this is tendernes ; or the effect of an heart of flesh . it is the frame of a new heart and the temper of an experienced gracious spirit to lament from the sense of its own hardnesse of heart ; o lord why hast thou made us to erre from thy waies , and hardned our hearts from thy feare ? doubtlesse thou art our father , &c. their hearts were hardned from gods feare , and yet they were the children of god. poore soule i would be acquainted how thou camest to know thou hast an hard heart ; who told thee so ? art thou certaine thou art not mistaken ? if thou replyest that thou seest or feelest it . i reply , if it be so , then thou art happy , for thou ha●● the inbeing of the spirit of christ ; it is none other then the spirit of the lord jesus that discovers to a man his own darknesse , and convinceth him of his own deadnesse , and hardnesse of heart , yea none but this spirit lusteth against the flesh , and thou livest to god truly , though not so holily and sensibly as thou mightest and oughtest ; for how should a senselesse stone feele its own hardnesse , or he that is soundly a sleep , perceive himself to sleepe ; or the dead man feele himselfe to be so ? sense or feeling is an evident demonstration not only of life , but of life in action . consider thy selfe as thou art in christ , in union with him , what is his is thine . christs fruitfulnesse is thine , in him is thy fruit found ; and if hee hath not as yet poured forth plentifully of the spirit of grace and supplication upon thee , thou hast his promise for it ; hee hath offered up strong cries and teares unto the father for thee ; thou daily committest sinne from a body of death and corruption thou carriest with thee , let thy glory and reioycing be , that thy sinnes are forgiven , and shall be remembred no more , and rest satisfied ( in point of salvation ) in what christ hath done . thy best works cannot save thee nor thy worst destroy thee . thanks be to god , who hath given us victory by jesus christ , fetch thy comfort from him , and not from what thou findest or possibly maiest find or feele in thy selfe . we are not to judge of our eter●all condition and of gods love to us by the hardnes or softnes of our hearts , or by what workes of righteousnesse wee see and feele in our selves ; but to live by faith in the sonne of god , who hath promised , that hee will take away the stony heart out of thy flesh , and give thee an heart of flesh , and that hee wil turne the flint into a fountaine of waters because i feele not my selfe sanctified , i ●eare i ▪ am not justified ▪ believers must not say they have no sanctification because they see and feele * none . david cried out in the bitternes of his soule that his sin was ever before him , and then his sanctification was out of his sight , and that god had forgotten to bee gracious : but afterwards he said of it , this is my infirmity . you know in an house , when it is darke , there may bee all things that were there when it was light ; but you see them not till the candle be brought in : the womans grote in the parable was in the house , but shee found it not till she had lighted her candle ; therefore say with david , light my candle oh lord ; and the spirit of man is the candle of the lord. sanctification , or the fruits and effects of the spirit in a believer , do indeed comfort our faith in their kind and degree ; they are given to bee a light in some measure to our own consciences and to others . let your light so shine before men : and glorifie god in your bodies and spirits ; shew me thy faith by thy works ; they are the bracelets of the spouse , they are the beames of christ the sun of righteousnesse , but they are not christ ; now clouds may hinder the beames from inlightning a roome , but the sun is still where it was ; the tree you know , is there where it was , when the apples or fruit thereof may be blowne down by the winde of temptation , spoken of in the parable ; yet then such promises as these are laid in for such a season . who is among you that fears the lord , that obeys the voice of his servant , that walks in darknesse , and sees no light ? let him trust in the name of the lord , and stay upon his god. and the vision is for an appointed time , but at the end , it shall speake , and not lie ; though it tarry , wait for it ; wait for it , because it wil surely come and not tarry . but the just shall live by faith . consider seriously , how can any good assurance arise from the change that is in any child of god in this life , or his sanctification , it being not such in any particular act or worke , wherin is no spot of sinne ? is it not a mixture of flesh and spirit ? why then feelest thou after it as thou dost ? since the best and most through sanctification in any , is not pure enough for the eyes of the lord ; why then make you it any bottom for assurance ? * observe , that all the while you or any others have so done , you and they , like noahs dove , can find no resting place the soales of your feete ; for the spirit of christ tells us , when we have done all we can , we are but unprofitable servants : and that all our righteousnesse is but as menstruous cloaths . and while we gaze upon the work of sanctification in us , we find stil a rottennesse in every part of it , call all into question , and find fault with our repentance , mortification , new obedience , &c. therefore let us be sure still to take christ in here , who is a believers sanctification , as wel as his righteousnesse . in order to the removing of this discouragement , consider a few particulars . 1. if you suppose that god takes in any part of your faith , repentance , new-obedience , or sanctification as a ground , upon which he justifies , or forgives you ; you are absolutely against the word , for if it be of works it is no more of grace , otherwise work is no more worke . 2. it must then be only the evidence of your being justified , that you seeke for in your sanctification . these two things thus premised , i proceed . 1. we must allow any believer to take in any thing of his sanctification to help his assurance , which the word allowes of , as the spirit and the fruits thereof , that is to say , repentance , mortification of sin , new obedience , &c. but then it must be done in the scriptures owne caution and way , the surest knowledg that any one hath , that he hath received the promise , is the closing of his heart with christ , the real receiving and believing , and relying , and going out of the heart upon christ ; the just shal live by faith . we walke by faith , and not by sight . this was the assurance of the father of the faithful , who staggered not at the promise , but gave glory to god. there is yet something in man , besides faith to be satisfied ; reason wil have more light to see by , and therefore the workings of the spirit in new obedience ; love , repentance , and self-denyal ; these may be compared to the tokens and change of raiment , whereby jacob was perswaded that joseph was alive . the word saith , that we are complete in christ , and righteous in christ : hereupon saith the soule ( being a reasonable and discoursive spirit ) when i repent , love , or obey , i believe i am in christ ; and therefore my love , repentance and obedience are such , as i may believe ( though not in themselves ) yet in him , to be good and spiritual . 2. the scriptures laie down these following things , that is to say , christs sanctification , or his true holinesse to be ours , and faith about our owne sanctification . 1. christ is revealed to be our sanctification : christ is made unto us righteousnesse , sanctification &c. i live , yet not i , but christ liveth in me . ye are christs . but ye are sanctified , but ye are justified in the name of the lord jesus . he hath quickned us together with christ . we are his workmanship , created in christ jesus unto good works . jesus christ being the corner stone . that christ may dwel in your hearts by faith . the new man which after god is created in righteousnesse and true holinesse . we are members of his body , of his flesh , and of his bone . and be found in him , not having mine owne righteousnesse . i can doe all things through christ that strenthens me . that we present every man perfect in christ jesus . but christ is all , and in all . your life is hid with christ in god. all these scriptures set forth , and declare christ the sanctification , and the fulnesse of his ; the all in all . christ hath obeyed perfectly , he hath mortified sinne perfectly , and all are ours , and we are chrsts , and christ is * gods. 2. the other thing is , faith about our own sanctification , we must believe more truth of our own graces then we can see or feele ; the lord hath in his infinite wisdome so ordered , that here our life should bee hid with christ in god , that we should walk by faith , and not by sight ; so as we are to believe our repentance true in him , who hath repented for us , our mortifying of sin true in him , through whom we are more then conquerours ; our new obedience true in him , who hath obeyed for us , and is the end of the law to every one that believeth . our change of the whole man , true in him , who is righteousnesse , and true holinesse ; and thus without faith , it is impossible to please god. this is the scripture assurance , for a child of god , or a believer , to see every thing in himselfe as nothing , and himselfe every thing in christ ; faith is the ground of things hoped for , and the evidence of things not seene . it is our leaving out christ in our sanctification , that is the foundation of all our doubts , fears and distractions , and he that looks on his repentance , love , humility , obedience , and not in the tincture of the blood of christ , must needs believe weakly and uncomfortably . i cannot see god , and if i were one of his children , he would not hide himselfe from mee , as he doth : surely he hath forsaken me . is christ the sun of righteousnesse set in thy soul ? remember the psalmist , though sadnesse come at night , joy may returne the next morning ; and in the meane time , there shall be moon and starre light , and these ( though they cannot make day ) are some comfort to travellers . in christs withdrawings you have faith , the evidence of things not seene , and all the promises , as stars about her , a glorious spangled canopy over you ; so that you shall live by faith , and adhere to christ in such a condition ; the seede of christ remains in you ; the suns heate is felt when his light is not seen . saints may have grace when they want comfort from christ ; the spouse thought shee had lost christ , yet stil she had a principle of love to him , and a resolution to seeke him ; thy love unto christ shal continue ; he wil be as good as his word . the lord shall arise , and his glory shall be seene upon thee . 1. sometimes god hides himselfe from his , and seemes to leave the poore soule for its sinnes , and sometimes onely to exercise his own graces in the soule ; but alwayes in much love unto it ; * verily thou art a god that hidest thy selfe ; * i opened to my beloved , and he had withdrawn himselfe . behold , i goe forward , and hee is not there , and backward , but i cannot perceive him ; on the left hand , where he worketh , but i cannot behold him ; on the right hand , but i cannot see him ; yet he doth but hide himselfe behinde the curtaine , he cannot forsake thee ; for thy maker is thy husband ( the lord of hosts is his name ) and thy redeemer the holy one of israel ; &c. the lord in another place , to condescend unto the weaknesse of our capacities , holds forth his love unto us by the similie of a fathers love ; i am a father to israel , and ephraim is my first borne : 2. when god hides his face , waite upon him , and looke for him , for he will returne againe ; but sion saith , the lord hath forsak●n me , and my god hath forgotten mee . can a woman forget her sucking childe ? &c. yea she may , yet will i not forget thee , saith the lord. behold i have graven thee upon the palmes of my hands : thy walls are continually before me : for a small moment have i forsaken thee , but with great mercy will i gather thee . and the spirit of the lord bears witnesse , that israel hath not beene forsaken , nor judah of his god , of the lord of hosts , though their land was filled with sinne against the holy one of israel ; and the lord saith in another place , therefore behold i will allure her , and bring her into the wildernesse , and speake comfortably unto her . — i have seene his wayes and will heale him : i will lead him also , and restore comforts unto him , and to his mourners ; although the lord absent himselfe from his , yet his love to , and care for them is the same as when he manifests most of himself unto them ; when the sun of righteousnesse sets with us , he manifests himselfe to others of our brethren and fellow members , he rises in their hemispheare ; and what though thy sinnes have eclipsed the love of thy god unto thy soule ? the lord onely bids thee to acknowledge thine iniquity , that thou hast transgressed against the lord &c. what a poore recompence is this ? turne oh backsliding children , saith the lord , for i am married unto you &c. poore soule ! the love of god remaines still as sure and as great as ever , and in his due time shall shine forth againe upon thy soul , the thick clouds will blow over , and the soule reviving light of his love will arise upon thee ; he will take away all iniquity , and receive us graciously . i thought i had true faith , but since i fell into an hainous transgression , i am perswaded that if i had beene the lords , he would not have left me to sin as i did . this is a deplorable case indeed , and the fruit of unbelief , and of the want of watchfulnesse : yet consider , the lord hath suffered such , or as great ( if not greater ) spots to overtake his own dear children : david sinned in adultery and murder , solomon sinned greatly after hee had obtained mercy , and peter denyeth christ with an oath : these examples are recorded to hold forth the glory of the riches of gods free grace , that men may be acquainted with the mirrour of his grace , long sufferance and forbearance ; that so great sinners might not despaire and faint under their sinnes . 2. to despair of the mercy of god because our sins are great , were to limit god in his mercy ; which is to add sin unto sin , and a greater sin then the former : the lord jesus takes much pains , and le ts out merciful power for the raising of sin-weakened souls , and for the gathering of wandring lambs . poor soul , know this , that the greatest sin a believer can commit , ought not to make him mourn without hope ; for no sin can put him in the state of condemnation , or bring him under the curse . while we live here below , god healeth not our sinfull nature wholly , nor takes it quite away ; the flesh lusteth : god ever looks upon his , as they are in christ , and not simply , as they are in themselves ; saith paul , i my selfe keepe the law of god , but with my flesh the law of sin : flesh and sin do the evil . consider nehem. 9. 16 , 17. the spirit also tells us in another place , that he knowes our frame , and remembers that we are but dust ; god hath in much wisdome and love left sinne in his to humble them , and to exercise the fruits of the spirit in them , and that we might long to be where we shall not sinne ; also that we might the more dearly love christ , in that it is pardoned , and depend upon him to subdue it ; and that we might not scorne , nor insult over any poore sin● weakned ones , but restore them with the spirit of meeknesse ; and that we may admire the more that rich grace of the lord jesus whereby ( notwithstanding all our provocations ) we have accesse unto the father by him . the lords people are indeed taught by his spirit , not to sinne that grace may abound , but to love , and to love with the more vehemency of affection , the god of their incomprehensible mercy , and to use all means against sinne , and not to be over-pressed and sunk in despaire under it . they also know that they are the more happy , in that they were sinners ; else how could they be capable of union with god , of mercy and heaven ? if there were not evil , it would not be known what is good ; justice and mercy had not beene known : the wisdom of god could not have been known in drawing good out of evil ; or his love in sending the dearly beloved out of his bosom to die for us , & man had not come unto that happness in christ which the saints have , and shal enjoy . 3. god is never an enemy to his , though they greatly sinne against him . wee are not beloved for our owne sakes , nor for any thing in our selves , but in christ : who hath made us acceptable in the beloved ; therefore nothing wee doe can cause god to love us more or lesse ; his love is as himselfe ever the same , therfore a belivers hope , joy and confidence is to bee ever the same in christ . hence it is that such are alwayes to reioyce . reioyce alwayes ▪ reioyce evermore . againe i say rejoyce . let them exceedingly rejoyce . the joy of the lord is our strength . oh there is enough in the lord to satisfie● thee at all times , he is an unchangeable object of true joy , in him is all our hope and happinesse , therefore let not thy fall cause thee to question the love of god unto thee ; thy salvation depends not upon thy repentance and holinesse . see rom. 9. 15 , 16. isa . 43 ▪ 24 , 25. ezek. 16. from 1. to ver . 9. see also and mind what the apostle saith in this case , my little children , these things write i unto you , that you sinne not . and if any man sinne , we have an advocate with the father , christ jesus the righteous , and he is a propitiation for our sins , &c. these things are written unto us indeed that we sinne not . but as for such as turne the grace of god into wantonnesse , whom the mercies of god encourage in their sinful practise , these are led by the spirit of the divell , he is their father , and his works they doe ; these are not at present in any wise to be numbred with those who through temptations and weaknesse are overtaken with the sin they hate ; if fallen , be not out of hope ; if the lords children have fallen into sinne , they are to rise by faith . shal a man fall and not arise ? who is a god like unto thee , that pardonest the transgression of the remnant of thy people ? god subdues the corruption that is in his , not all at once , but by degrees ; and thereupon saith , i will be merciful to their unrighteousnesse , and their sins and iniquities i wil remember no more ; god hath nothing in charge against those who are in christ , and therefore commands us to goe boldly to the throne of grace in full assurance of faith . if i were fitted with qualifications , as humblenesse , brokennesse of heart , &c. and tooke delight in hearing , and praying , as others , i could then entertaine hope that god hath thoughts of love and mercy towards me : but it is not so with me . such an objection in some , may be the product of the sweet operation of the spirit of grace , which hath shewed them some amiable and desirable thing in the precious promises and wayes of god , so as they pan● after them . but more usually this is a whining because the worke of preparation is more sensible then the worke of faith , which is often greatest when feeling is least ; and ●aith being more spirituall and heavenly ▪ hath her worke about another object , without and above the creature ; and the reason wherefore many poore soules plod so much about their owne qualifications , and feele after the brests of their consolation , is because our selfe love renders us most prone to catch at these , being plants in natures garden , whereas the desire of a spiritual paul , is to be found in christ , not having his owne righteousnesse ; and a spiritual believer ( if he had the greatest measure of inherent righteousnesse attainable ) would not behold himself in it . i live , yet not i , but christ in me . gods thoughts of love and mercy unto thee can possibly be no otherwise then through christ ; and he doth not sell his christ ; he was given freely : * come , buy without mony &c. whosoever will , let him take of the water of life freely . the lord is a great king ; he doth great things past finding out , and wonders without number ; oh therefore measure not the lord by thy selfe . for my thoughts are not as your thoughts , nor my waies as your waies , saith the lord. the wise wil not fix their eyes so much upon their owne basenesse , as upon his greatnesse , rich goodnesse , and faithfulnesse : and certainly while we walk after the flesh , after the law , we continue weake creatures ( for flesh is here put for weaknesse ) we shall tug , yea , and tire our selves , and when we have done our all , ( which is just nothing ) we shall remaine not one jot the neerer heaven ; yea , if such should continue here a thousand yeers , they would be no better then wishers and woulders ; whereas one poor believer , that is truly implanted into christ , and in whose heart the gospel hath really taken place , hath more strength then five hundred of the others , because the spirit of christ dwels in him , works in him , and teaches him to say with paul , i can want , and i can abound through christ who strengthens mee ▪ let the poore souls , lying under this discouragement , consider six things . 1. it is but a delusion to think that qualifications can * ●it a soule for mercy : poore heart , while thou lookest for , or restest upon such things as these , thou seekest the living among the dead ; and if thou hadst them in the greatest measure , that ever any had , they could neither procure thy happinesse , nor stand thy soule in any stead , as to salvation ; * nothing but christ jesus can do that , nor any thing but he and his righteousnesse truly comfort thee . 2. that righteousnesse which justifies us in the sight of god , as it is not our owne , so it is not in us ; but it is christs righteousnesse , and in him . surely shall one say , in the lord have i righteousnesse and strength &c. in the lord shall all the seed of israel be justified and shall glory . the state of a believer in christ ( as considered in him ) be the poore creature never so weake ) is a state of perfection , wee are complete in him . the poore soule indeed hath no righteousness in it self ; yet being united to its head , and married to its husband the lord jesus , it is perfectly righteous ; as christ is , so is a believer in him ; and the righteousness of the law is fulfilled in him , and he is dead to or free from the law ; what is christs is the believers , and what is his , is christs . the poore believer is as righteous and acceptable unto god through christ , as christs righteousnesse can make him : god seeth no sin in his poore children ; for saith christ to the spouse , thou art all fair my love , there is no spot in thee ; saith the prophet isaiah , i wil greatly rejoyce in the lord , my soule shall be joyfull in my god , for he hath clothed mee with the garments of salvation , he hath covered me with the robe of righteousnesse &c. the weakest and the strongest saints are alike cloathed with this robe , and are * equally acceptable , yea perfectly righteous and glorious in the sight of god , as they are in him , with whom is no variablenesse , nor shadow of turning ; see all that is in thy selfe as nothing , and every thing thou standst in need of , to be in him ; for that he is thine , and thou art his ; i am my beloveds , and my beloved is mine , &c. 3. what qualifications ( except sinful ones ) had they in ezekiel ? and what qualifications had they for whom christ died , who were yet enemies , yea enmity against him ? 4. what need hast thou of christ , if thou hast what thou needest without him ? 5. as in nature , before they have life , so in grace none can work before he live spiritually ; christ must be in the soul , before it can believe , and the soul must believe , before it can find any work of sanctification ▪ consider also , that there is nothing to be done by the creature in way of preparation to sanctification . see rom. 4. 5. & . 5. 8 , 10 6. thou goest the wrong way to worke ; thou goest about to establish a righteousnesse of thine owne , and hence thou thirstest so much after qualifications : but it must be utterly renounced ; it is a hard thing for a soule to be taken off its owne works , and selfe concurrence : here strip a man of his owne , and ye take away his life ; he must and wil have somthing , some humblenesse , some concontrition , some tears ; or otherwise he thinks he cannot be accepted , pardoned , and saved . but every poore creature unto whom , and in whom the mysterie of gods rich love , and free grace is revealed , these cry , grace , grace , christ is all in all unto them ; their prayers , tears , humblenesse , brokennesse of heart , and every thing of their owne , is but drosse and dung unto them , in point of acceptance and salvation ; these have seene an end of all perfection , and all their owne works ( in reference to attaining any happinesse by , or from them ) are vanished ▪ yea drowned in the infinite ocean of gods free , and heart-astonishing love , that god may have all the glory , and that man might not boast , but obey and serve him freely ; our works can be no sure ground of our owne faith , seeing it is proper to faith to vilifie our best performances . therfore the best preparation for christ , is to see in our selves no preparation for him at all : for believers are most made and built up , when they apprehend themselves in themselves most cast down and undone . i cannot be perswaded that god hath wrought any supernatural worke in me , because i have not so great a measure of sorrow for sinne , as some of the lords children have . consider eight things . 1. it is gods method in his gospel to make the pardon of sinne apprehended by faith , a ground of the deepest humiliation that can bee expressed . i will save you , saith the lord , from all your uncleannes ; what is the effect of this ? then shall ye remember your own waies and doings that were not good , and loath your selves in your one eyes for all your abominations ▪ thus the lord brings his people to repentance . and i will pour upon the house of david and upon the inhabitants of jerusalem the spirit of grace and supplication , and they shall looke upon him whom they have pierced , and mourne , &c. that is , i will give them such a spirit as shall abundantly manifest unto them my rich love and sinne-pardoning grace and this produces mourning , yea bitter and solitary mourning , such as of hadad rimmon in the vally of megiddon , where the nobles of israel cast away their musicall instruments , and clad themselves in sable or sacke-cloath and breathing forth their mournful elegies , cryed out , our growne is fallen from our heads ; woe , woe unto us , wee have sinned ; sorrow for sinne in the glory of the gospel , proceeds from christs peircing , wounding , & melting the heart , from christ discovering sin , pouring water upon the dry grounds , and dropping the dewes of hermon hill upon the thirsty lands . 2. consider that god deales not with all his alike ; hee knowes best what is meet for us : physicians know that such a physicall potion is necessary for one as will kill another . all that believe have not the same measure of sorrow for ●inne ; lydia received the word with joy ; but the jaylor trembled being in feare . 3. the greatest measure of sorrow for sinne that ever any had , was not the least cause of their being loved or saved ; it is a great mistake to thinke that god delights in feares or tears * 4. a deepe sensibleness of sinne proceeding from feare and terrors , hinders the soules believing , and drives it from christ , and makes it say with peter , lord depart from mee , for i am a sinfull man. 5. if god deales with thee as with lydia , more gently then with divers others , thou hast no ground for complaint against it . 6. that sensibleness of sinne that flowes not from the apprehension of pardon and love , is of no value . and remember wee to looke to christ and not unto our sensibleness of sin . 7. our best and greatest sorrow for sinne is not free from sinne , yea and deserves nothing but death . 8. if thou hast seene thy selfe lost and fatherless , so as nothing could satisfie thee but christ ; this is a sweet supernaturall and glorious work of the gospel , and such as is wrought upon none but such as shall be ●aved ; by thy renouncing thy owne sufficiency , it appeareth that there is a greater , a better come in places . i feare i have no worke of grace wrought upon me , because i feel not its power , and am not able to subdue my passions and corruptions . thy complaint of the want of a sense and feeling of the power of the work of grace upon thee , and of thine inability to subdue thy passion and corruption , declares a weaknesse of grace , and not a defect of the truth grace in the soule . if thou dost what thou wouldst not , mind what paul saith , that which i do , i allow not ; for what i would , that do i not ; but what i hate , that doe i &c. the strongest and most spiritual christian is in himself very weake , imperfect , falls often , and is not able to stand alone among christians , some partake more of natural choller then others , and they accordingly are more or lesse hastie and passionate ; a wicked man may naturally be patient , and a child of god sinfully passionate ; elias was a man subject to the like passions we are . 2. thou must not measure gods love to thee , nor the truth of his worke in thee , by thy mortification of sinne . 3. god may for ends best known unto himselfe , leave thy passions and corruptions unsubdued , yea suffer them to be too strong for thee ; it may be , that thou mayst be abased more in thine own eyes , and that thou mightest see thine own weaknesse , and bee thereby the more sensible of thy necassity of christs strength , and depend daily upon him for it , and that thereupon we might love and prize him the more , in that we have such necessity of him to pardon and heale us ; and that he might hold forth the glory of his power in keeping alive a ●mal sparke of grace in us in the midst of the vast ocean of our corruptions ▪ god may leave thy personal sanctification the more imperfect , that thou mayest the more mind and behold jesus christ and our righteousnesse in him , and live the more upon him and his fulnesse , and joy the more in our free justification by him . 4. it is one thing to have thy sinne forgiven , or not imputed unto thee , and another thing to have thy sin subdu●d in thee : the first may be where the later is wanting . 5. the reason why sinne so much prevailes , is because we live so much in discouragements : live in the apprehension of the love of god , and down goes sinne and discouragements ; but while we lie in our discouragements , sinne prevailes ; as appeares by 77. psal . 2. 7 , 8 , 9 , 10. verses . 6. thy comfort and happinesse depends not upon thy feeling , but upon gods never-failing covenant and promise , confirmed by his oath , and we are not to live by sense and feeling but by faith in the sonne of god ; we are not to fetch our comfort from our subduing of sinne , but from christ , who is made unto us both righteousnesse and sanctification . thankes bee unto god who hath given us victory by jesus christ : when we are at the best we may not live in our selves , nor by sight , but by faith ; and when we are at the worst , we are to remember that wee are not our owne , but christs , and that wee ought to live upon him by faith , and derive strong consolation from him , and his leading of captivity captive . i finde within my selfe no relish of spirituall things , nor willingnesse to duties , and i often omit them . god may have begun his worke in thee , although it be thus with thee ; though this be an argument of much corruption in the soule . this distemper may arise from diverse causes , as 1. from unbeliefe . 2. from doubting of the acceptance of thy person and duties . 3. from want of love to christ . 4. from loving of temporall things , which deadens the heart and makes it carnall . 5. from weaknesse of grace . 6. from sloath and ease which slay the soule . 7. from ignorance of the sweetnesse in spirituall duties . 8. from the soules sicknesse and distemper ; for as the body when sick , oft cannot relish its food , so this soule-distemper hinders its relish of spirituall things , and thereby brings weaknesse , a knowne enemy to action ; my flesh and my heart faile , but god is the strength of my heart and my portion for ever . he never failes . i feare that that worke of grace , which i once felt , is now decayed . poore heart , i would have thee consider these five things , viz. 1. the ground of our faith is god in his word , and not our sight and feeling ▪ that is sensual ; we live not by sight , but by faith in the son of god. 2. consider that as long as thou maintainest fears & jealousies of gods love unto thee ; it is no wonder if thy condition be no better then it is : call to mind the daies of old . and remember that with god is no variablenesse nor shadow of turning ; whom he loves , he loves for ever : his love is an everlasting love . and remember that a poore believers consolation depends not so much upon his knowing christ , as upon this , that we are knowne of him , and held fast by him , who hath taken the charge of us . 3. a child of god may decay in parts , sight , feeling , and exercise of faith ; these are sometimes more , and sometimes lesse , as god sees best , that we might rest and relie upon christ alone . the graces accompanying salvation , no saint shal ever lose ; but a present sensible and continuall exercise of any grace , god hath not promised : the exercise of grace in the saints , ebbs and flowes ; the lord often withdrawes the exercise of one grace , that so another may shine forth with the greater lustre , and that we may in faith and humility depend up on him who is the rock of our strength and our portion for ever . 4. consider , that it is a principal part of the new covenant of gods grace , that he wil write his law in our hearts , and that we shall not depart from him . and the lord also saith , the mountains shal depart , and the hils be removed , but my loving kindnesse shall not depart from thee , neither shall the covenant of my peace he removed . and in the prophesie of jeremiah , he saith further , if thou canst breake my covenant of the day , and my covenant of the night , that there shall not be day and night in their season , then may also my covenant be broken . 5. consider , that wee ought to believe that which wee neither see nor ●eel ; wee are to believe under hope , against hope . faith is the evidence of things not seene . to live by faith , is to walk after the spirit , and to live by sight , sense and feeling , is to live after the flesh . were it not a groundless thing in nature to feare that there is no sinne in the firmament , because that at present its face is masked with a cloud , and wee feele not the warming and inlivening influence of its beames ? i feare that the opposition in mee against sinne , is not between christ and satan , or the spirit and the flesh ; but betweene my corrupt will and my inlightened conscience . it is granted that every opposition or striving in men is not from the antipathy between christ and satan , or the flesh and spirit ; which reciprocally lust against each other ; yet the difference between the antipathy of the flesh and spirit , and of the corrupt will and enlightened conscience , is very discernable . 1. the naturall conscience ( though inlightened ) acts only in a naturall way ; at the most it is but morall , as not to lie , steale , sweare &c. 2. it stirs not unless forced , and then unto that only whereunto it is forced ; as a justice of the peace having issued forth his warrant to a drunken constable to search for drunkards ; this constable dare do no other then ▪ search for them ( though his heart bee with them . ) 3. conscience inlightened strikes only at the branches , but not at the root of sinne . 4. it sets one faculty against another , as the will and affections against the understanding . first , but the spirit of christ causes an opposition in the same faculty , as in the will , &c. 2. the spirit● of christ makes a free , full , constant and impartial resistance against all sinne . 3. it discovers to the soule her secret corruptions in their colours ; this spirit overpowereth the soule , causing it to hate sinne and leave it . 4. this spirit causeth the soule to bee so much the more glad by how much sinne is the more discovered . 5. it teaches the soul to oppose all sin , even the appearance of evil , equally proportionably and orderly . 6. this spirit teaches the soul not to turn the grace of god into incouragement to sin . i cannot pray , nor do any thing that is good , therefore god hath not done my soule good ; and i have many suggestions that i have no worke of grace wrought in mee , which much weakens my confidence . 1. poore soul 〈◊〉 thy grace is weak , and thy weaknesse proceeds from infidelity , which deadens the heart , and hinders thy living upon the strength of christ . 2. it is thus with thee , that thou mayest see thy necessity of christs strength , go to , and waite upon him by faith for it , and live upon him who hath promised to be a ful supply unto his . 3. if god hath given thee a desire to obey him ; say not , that it is nothing , god saith it is something ; he that gives this , accepts it ; for if there be a willing mind , it is accepted according to that a man hath , and not according to that he hath not ; and he wil grant thy desire in his time ; he wil 〈◊〉 the desires of them that feare him , he also will heare their cry , and wil save them ; christ wil not quench the smoaking flax ; though we see no fire , yet we know there is some by the smoake ; it is a character of a servant of the lord to desire to feare his name ; spiritual or holy desires cannot be in a soule that hath no grace ; desires after grace and of spiritual things is an act of spiritual life ; an act is from a faculty , and a faculty is a concomitant of life ; a man that is dead in trespasses and sins , cannot ( while dead ) have a spiritual desire ; spiritual desires are the productions of faith and love , and many times a wil to obey is all that a spiritual believer can find . to will is present with mee , but how to performe that which is good i find not , for the good i would i do not , but the evil i would not , that do i ; the strongest saint is but weak . paul was an eminent saint , yet consider what he saith of himselfe , rom. 7. from 14. to 25. rom. 8. from 37. to 39. he had no power to doe what he would ; yet he lived by faith in the son of god. 4. we should doe all we can to obey god ; yet we must know that our all wil be infinitely too little to justifie us in the sight of god , for by grace are ye saved through faith , and that not of our selves &c. not of works , lest any man should boast . then as to the second branch , viz. that god hath not done thy soule good . certainly , god hath begun his work in thee , if he hath convinced thee of sin and of righteousnesse : it is none other then the worke of the spirit to convince the world of sin , and of righteousnesse ; to be convinced of sin , is for the soule to see it self utterly lost and undone by reason of its sins . they confesse they are vile , and abhorre themselves , they loath themselves for their deeds . and to be convinced of righteousnesse , is to see that our owne best performances and righteousnesses are but dung and dross , and as menstrous cloathes ; for a man cannot come to expect life and salvation from christ alone , until his own righteousnesse be as vilenesse to him , in reference to the attaining of any happinesse therefrom ; this vision of god brings the soule to see it self , and to cry out , there remaineth no strength in me , my comelinesse is turned in me into corruption . certainly , it is a principle of grace , that takes us off from nature , and an effect of our being born of god to be unbottomed from our carnal principles ; and when the soul is taken off its owne bottome , it must have another to rest upon , or it sinks . therfore whensoever god takes away the poore soules sandie foundation , which is its false and groundless hopes of the mercy of god , he then gives it a better in himselfe . as to the last branch , viz. that thou hast many suggestions , that thou hast no worke of grace wrought upon thee . it is satan that tempts christs babes to cast away their confidence , which to doe , is directly repugnant to the mind of christ ; therefore if satan suggest unto thee , that thou hast no faith , thou mayest answer , if i have it not in the act to my own knowledg , yet i may have it in the grace it selfe ; and if he reply , that both he and your selfe know that you have no grace at all , make this defence to his replication , that he knowes not . and if i should entertaine such a thought against my selfe , i may be deceived ; for as fire raked up in the ashes , appeares not either by light or heate ; so grace raked up in the ashes of corruption may not for the present appear to others or thy selfe , though it may be there all the time . 2. evade the divels suggestions further , as thus , if i have no grace , why lettest thou me not alone , as thou dost others , and as thou didst mee , when i tooke my fill of sinne ? then thou toldest mee i had faith when i had none ; i have found you a lyer , therfore i wil not hearken unto you ; & i am the more confident that i have grace , for that thou tellest me i have none ; he is a lyer , and the father of lies . 3. and suppose i have no grace , there is no reason why i should despaire ; because every one of the lords dear ones were once without grace , and in the state of nature . at that time ye were without christ , being aliens from the commonwealth of israel , strangers , having no hope , and without god in the world . but now in christ jesus yee who sometimes were afarre off , are made nigh by the blood of christ , which in times past were not a people , but are now the people of god. which had not obtained mercy , but now have obtained mercy . many are ordained unto eternall life which doe not yet actually believe ; put the case at the worst , there can be no ground for despaire ; but i will use the meanes , wait upon god , and trust him with my soule , if mercy come , i shall magnifie his name : there is nothing too hard for god ; lord if thou wilt , thou canst make mee cleane . my soule is filled with terrours ; i have an hell within mee , i feele the wrath of god in my soule , and have for a long time remained in this condition . 1. consider , that though this be a very sad condition , yet it is no other then such as hath attended the deare and precious saints of god ; and it should not be a strange thing unto us , but expected and prepared for by us . looke back upon david ( a precious and dear child of god ) who , reckoning upon such a time , when by dismall desertions he should take a turne in the darke and dampe vallies of the shadow of death , and be encompassed with dreadfull terrours and sore trialls ; treasures up a word of comfort in readinesse ; though i walke through the valley of the shadow of death , i will feare none evill , for thou art with mee ; thy rod and thy staffe comfort me ; and the blessed spirit of christ invites thee to stay thy selfe upon thy god ; and wee may indeed feele his almighty arme sustaining us , when we behold not his face shining upon us : and though christ the sunne of righteousnesse do set in thy soul at night , yet hee shall arise in the morning : and this sun cannot suffer a totall eclipse as the worlds comforts often do , or as the moon , because the moone of our sins and corruptions , which interposes between us and christ , is far lesser then christ . 2. consider if hemans , jobs , davids and jeremiahs condition did not runne parallel with thine ; saith heman , lord , why castest thou off my soule ? why hidest thou thy face from mee ? i am ready to die , whilst i suffer thy terrours . i am distracted , thy fierce wrath goeth over me ; thy terrours have cut me off . job cryed saying , he hath kindled his wrath against me , and counts me to him as one of his enemies . and david in temptation judging himself according to the law , sense , and feeling , said , i am cast out of his sight , horror hoth overwhelmed me . and jeremiah said * he hath lead me into darknesse , and not into light ; he hath broken my bones , and compassed me with gall ; hee hath made my chaines heavie , he hath filled me with bitternesse , thou hast removed my soule farre off from peace ; and i said , my strength and my hope is perished from the lord. some conceive that if god loved them , there should not be any tempests in their soules , but in stead of wrath and terrors , a sweet calme of peace and joy , not remembring that the lord hath his way in the whirlwind , and in the storm , and the clouds are the dust of his feete ; some of gods people enjoy peace and comfort , and yet his righteous servant job wants them : saith he unto god , why dost not thou pardon my transgressions &c. thou hast set mee as a mark against thee , so that i am a burden unto my selfe . our comfort and firme consolation consists not in our freedome from terrours , but in the spirits revelation of truth unto the soule . 3. the angel of the lord said to gideon ; the lord is with thee . but gideon said , oh my lord , if the lord bee with us , why then is all this fallen upon us ? &c. the poore soule is ready to say ; if the lord bee with us , why then is all this befalne us ? why then are wee so full of terrors ? the lord may now bee with thee , and thou maiest be as well mistaken as gideon was . 4. consider , that the greatest peace any saint enjoyes , is not any ground of incouragement for him to believe ; and likewise remember , that no terrors that ever take any of gods jobs , davids , or jeremiahs , ought in the least to discourage them in believing ; for our happiness consists not in any thing that wee can ●ee , feele , or apprehend in our selves , but in the word and promise of our god ; and in that wee are knowne of him , who loves us , and comprehends us in himselfe , not imputing our trespasses unto us , but his righteousnesse without works . 5. hearken what the lord saith by his prophet isaiah , and cast all thy fears of hell upon god in a promise , and trust in the lord ; when thou art in the flames of this fire , thou shalt not be burnt . with god nothing is impossible ; oh troubled soule , the day spring from on high hath by the tender mercies of our god , visited us ; and so it will visit thee also , and give light to thee that sittest in darkness and in the shadow of death , to guide thy feete in the way of peace . 6. consider whether poring too much upon thy sins untill thou wert filled with despaire , hath not brought thy terrors upon thee ▪ consider whether thy omissions and commissions against conscience have not augmented thy horrour ; and looke that thou skin not thy self againe with thy performances and duties ; and remember , that what is a great cause of mourning , is not the least ground of dispaire . oh therefore cast not away your confidence ; for yet a little while , and hee that shall come , will come , and will not tarry . and say with the prophet micah , when i sit in darknes , the lord shall be a light unto mee . he will bring mee forth into the light , and i shall behold his righteousness . i have no love to christ , i am an enemie to him , and not fit for him . 1 the reason why thou lovest not christ , is because thou livest not in the apprehension of his rich love because thou hast not the heart-breaking sight and sense of the pardon of thy sinnes by him , wee love him because hee loved us first , the manifestation of this love unto a poore soule constraines it to love him againe . 2. dost thou apprehend thy selfe an enemy to god ? so were the dearest of gods children : while wee were yet enemies we were reconciled to god by the death of his son , &c. enemies cannot deserve nor desire a christ , yet god gives forth a christ unto such . 3. it is impossible for thee to fit thy selfe for christ . if thou seest such a necessity of him , as that without him thou art undone ; and hereupon pantest after him , he hath brought thee absolutely under his promise ; oh then go to him , and thou shalt speed , he is faithful that hath promised . he wil draw thee unto him with the cords of a man , with bands of love , and with loving kindnesse . he saith also , he that cometh unto me , i wil in no wise cast out . and christ adds further , i and my father are one . and we give power to the faint , and to them that have no might we adde strength . even the youths shall faint and be weary , and the young men shall utterly fall . but they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles ; they shall run and not be weary , and they shall walke and not faint . remember this , that if god hath wrought in thee to hunger and thirst after righteousnesse ( that is christ ) he himself hath pronounced thee blessed ; a desire after christ and his righteousnesse is no other then the off-spring of the spirit and life of christ in the soule ; the best perswasion for christ , is to see in our selves no preparation for christ at all . none but fitted or prepared ones will take christ ; yet is no preparation to be forced on any as mans work , in any sense . there are indeed many sweete and precious promises in the word , but those who have a propriety in them are believers , and i am none . poore soule ! consider three things . 1. consider , that you may be mistaken in your selfe , and think you do not , when you do believe ; and herein may you erre on the one hand , as the carnal man doth on the other : he thinks he doth believe , when he doth not ; and you think you do not , when you do believe ; as a cheater would put off his brasse for gold , so an honest man may suspect his gold to be brass . it is a great signe and symptome of faith , to have a sight and sense of our owne infidelity and unworthinesse . 2. i grant , that none may apply a promise of life , but such as believe ; yet the promises are for all the elect , thou knowest not but that thou art one of them ; when god shall give thee faith , thou shalt know thy interest in the promises . in the meane time , stay thy selfe with this , that the lord jesus gave himselfe for enemies , and to justifie the ungodly . be not dismayed , god may save you ; hearken unto what the lord saith , i will have mercy upon her that had not obtained mercy , and i will say unto them , thou art my people , and they shall say , thou art my god. oh sweet place ! then by no means yeild to thy fears , nourish not jealousies against the love of god , but resolve in the strength of christ to cleave unto him in his word , hold him fast with the spouse , saying , my beloved is mine , and i am his . 3. consider , that if ever any of the light of gods soule-astonishing love , and sinne pardoning mercie dawned upon thy soule , if ever hee hath made any spirituall discoveries of his love unto thee , and in thee ; remember , with him is no variablenes nor shadow of turning : hee changes not , and therefore the sonnes of jacob are not consumed . and though you finde your selfe unbelieving , yet you are not to question the truth and certainty of the accomplishment of gods promises , that are in him yea and amen , that are sure , and not grounded upon your faith , but upon his owne grace , and upon his sonne , and his righteousness and faithfulness ; it is not thy unbeliefe that can make the faith of god without effect ; if wee believe not , yet he remaines faithful ; he cannot deny himselfe . i have no assurance of salvation , i am not sealed up to the day of redemption , and therefore have no faith . 1. consider , that faith and assurance are distinct ; assurance cannot bee without faith ; but faith may be without assurance ; assurance is not properly an act of faith , but an effect of it , and indeed above it : after that ye believed ye were sealed with that holy spirit of promise ; the seede of faith may be in the soule before the soule know it ; and by how much the greater our feeling and assurance is , by so much the lesser is our faith 2. consider , that besides the illumination which wicked men and devils may have , as wel as a believer , there is a twofold act of faith : viz. a direct act and a reflect act of faith . 1. a direct act of faith is to believe that christ is , and that life and every good thing is treasured up in him ; this is to believe the record that god hath given concerning his sonne ; and that he came into the world to save sinners ; and thereupon for the soule to look unto christ that it may be saved , and so to long for him , rest upon and trust in him for life , from an hope , though not from an assurance of mercie ; a man may believe , and yet not know that he hath eternal life ; yet those who have such faith as this are blessed : turne ye to the strong hold , ye prisoners of hope ; and these are really possessed of christ , though at present they themselves perhaps know it not . those are blessed that hope in christs mercy . the reflect act of faith , is to believe in christ ▪ the soul knowing its proprietie in him ; for thee to believe that christ came to save thy soul from thy sins , this is to trust him from a knowledge of our interest in him , the spirit it selfe beareth witnesse with our spirit , that we are the children of god. we believe and are sure , &c. hee that hath this act of faith , hath also the former ; but there are divers precious soules that have the former , and yet have not attained this ; though they are under the promises of it : they shall know that i the lord their god am with them , and that they , even the house of israel are my people , saith the lord. 3. consider , that there are divers that have this direct act of faith , who yet ( being babes ) do through ignorance , unskilfulnesse , and want of experience of the order and manner of gods dealing with his ; call it into question whether they have any faith or not ; yea , and when christ doth not clearly appeare , and faith not lively act in the soule , they resolve it in the negative : but when the sunne of righteousnesse shines forth againe upon this poore creature , with his beames of soule-reviving , and soul-raising love , then are these clouds dispelled , and the soule satisfied , and armed for the future with experiences of god against giving way unto doubts of such a nature . i feare that my faith is not the faith of gods elect , but a presumption , it being attended with so many doubtings . poore heart , consider five things , viz. 1. consider , that though faith is not doubting , and doubting not faith , yet both of them usually lodg in one soule . thy fears and doubts are indeed the effects of unbeliefe , but do argue only weaknesse of faith ; and sure it is , that faith may be true and lively , when weake and smal ; yea further , there may be not only true , but great faith , where there is feare and trembling ; so that you neither put faith for unbeliefe , nor light for darknesse . 2. consider , that to doubt , because of doubting , is to relie rather upon our faith then upon christ ; it is not the greatnesse of our faith , but christ whom faith receives and apprehends that makes us accepted ; and this a weake faith may doe , as truly as the strongest . those that were stung of the fiery scorpion , and looked up to the brazen serpent , though with the weakest eye of faith , were healed ; christ is the same to the weak , that he is to the strong in point of justification ; yet the more of christ , and of faith , that a man hath , the more strength and comfort he enjoyes . it is our dutie in the strength of christ , to withstand doubting ( it being a weaknesse , and a flie in our box of oyntment ) and to endeavor to be strong in faith , and lay hold on that everlasting covenant , which god hath made and confirmed with an oath . 3. consider that none is able to perswade a soul that it doth believe , but he on whom it believes . god shall perswade japheth ; who can more principally , and with clearer satisfaction , perswade the spouse of the good will of him she loves , but himselfe ? can all the love-tokens , or testimonial rings , and bracelets ? they may concurre and help in the manifestation ; but it is the voice of the beloved , that efficaciously doth the work . my beloved spake and said unto mee , rise up my love , my faire one , saith the spouse . 4. consider , that we are to believe , that we may know we believe , that we may be sealed with the holy spirit of promise , for the witnesse comes by believing ; the spirit bearing witnesse . and he that believeth , hath the witnesse in himselfe . we believe and are sure ; the way to be warme , is not only to ask for a fire , or whether there be one or not , and hold out the hands towards it , and away , and wish for a greater ; but to stand close unto that fire there is , and to gather heat : take heed , lest there be in any of you an evil heart of unbeliefe in departing from the living god. they entred not in , because of unbeliefe . 5. consider the happiness of a believer in christ ; feed thy faith with suitable promises ; live upon christ above ; pray in faith , ask his spirit , and thou shalt have it , which will revive and fill thy soule with joy , and peace in believing : in the same measure that god reveals his love to a soule , in that measure doubts and fears are cast out ; perfect love casts out fear . i cannot believe that i am elected , therefore nothing can doe mee good . 1. this is a secret , and to be left unto god , and not medled withall by us , secret things belong unto god , and revealed things to us . 2. consider that it is most certain , that these thoughts come from satan , being so directly contrary to god in his word ; and satan is most especially not to be hearkned unto when he tempts to unbeliefe , the stalke upon which all other sinnes grow : saith satan , if thou are elected thou dost believe , and this faith brings forth the pleasant fruits of righteousnes . this is one of the grand polices of satan , wherewith he nonpluses poore soules ; for by this hee sets on the soule for evidence of its justification from things , which he knows , can afford little but questionable assurance at best ; as perswasion most upon markes and signes of our owne sanctification or good works , which can not hold good without love to christ , and without faith it selfe to bring downe christ upon them ; wee know that every piece of coyne is valued according to the image and superscription that it beares ; and if caesar be not there ( though it bee silver stil ) yet it is not coyne , it is not so currant , and he that hath it , cannot make such use of it , and so assure himselfe to trade with it , as otherwise he might ; so there is not any thing of sanctification currant and of solid comfort to a believer , unlesse christ be there and his image , which is righteousnes and true holinesse . 3. consider that it is a usual delusion of satan to tell a poore soule that god hath no mercy for it , when the soule hath obtained mercy , and this mercy not farr from it , yea at the gate as it were ▪ and that it is the nature of unbeliefe to be inquisitive and curious to find out any colourable pretention whereby it may seeme to doe wel , in excluding it selfe from grace , and in not harkening unto what god saith in his word . i would gladly believe , but i dare not ; besides i cannot believe . consider four things , viz. 1. consider with thy selfe , and examine what reason thou hast or canst have to doubt or be afraid , since christ cryeth saing , if any man thirst , let him come to me and drink ; the spirit and the bride say , come ; and whosoever wil let him come . doth god invite you to come , and are you afraid ? oh come , he wil not quench the smoking flax . hope thou in his mercy , and know that the lord takes pleasure in them that feare him , in them that hope in his mercy . examine thy soule why it would flie unto the hills of its owne preparations , seeing that god , who is a strong hold , hath invited thee unto himselfe ; and indeed the first thing that a poore soule that sees it self lost and fatherlesse , is to do ; is to believe in the lord jesus ; he expects no previous qualifications ; and indeed the best preparation for christ , is to see in our selves no preparation at all for him . 2. consider , that if thou desirest to believe , thy will is in part regenerate , and thou dost in some measure believe , ( though weakly ) lord i believe , help thou my unbeliefe . and remember , that the heart in a mystical and spiritual acceptation , is seated in the will , and in the understanding , but more principally in the will ; so that that object , or thing unto which the will is most inclined , or the desires runne out most after , unto that is the bent of the heart said to be ; if our wills be renewed , our hearts are renewed : saith paul , to will is present with me : good i would do : so then , with my mind i serve the law of god : whereby it evidently appears , that the will is one with the mind , and that the heart is one with them , and that these three are one , and are alike spirituall ; where your treasure is , there will your hearts be also ; there will be your mind and your affections , and by affections the heart is meant . set your affections on things above ; gods servants are in scripture described by a desire to feare his name . those desires that work towards god , came from him ; the spirit returns to him that gave it . if thy desires be spiritual , thou art spiritual ; they flow from faith , and from the spirit , and are a part of the worke of grace in us , which he having begunne , will perfect to his own praise . a man cannot desire that which he doth not believe to be , nor love . to wil to believe and repent , is an evidence that the soul doth believe and repent ; to will to be regenerate , is an effect and testimonie of regeneration . it is god that worketh in you to will , &c. spiritual desires cannot possibly be in that soule that hath not spirituall life ; for to desire after christ , or to a believe in him , is an act of spirituall life ; a dead man cannot desire , and nothing but christ can possesse the soule of a sense of its want of him ; the depraved will of man being wholly inthralled unto sin , can contribute nothing hereunto , but is altogether insufficient for , and averse unto it , and also to the perceiving and receiving of the things of god , they being spiritually discerned : god must give eyes to see and an heart to understand . 3. considert , hat many doe believe , and yet know not whether they believe or no , and thereupon they doe as the blinde man did , call their faith unbeliefe ; many give god their hearts and know it not , being ignorant of what is meant by the heart , and where it is seated , viz. in the will , understanding , desires , affections and delights , though principally in the will. 4. consider , that it is not in the power of the creature to believe , and that faith is not any condition of the covenant of grace required on thy part , but a grace of the covenant on gods part to be given ; for this covenant is not made with us , but with christ for us : to believe is a fruit of the spirit of christ ; we must bee in christ before wee can beare fruit , therefore we must be in christ before we can believe ; hee that hath the spirit of christ hath christ ; we have the spirit of christ before we believe , therefore we have christ before we believe ; and men are ordained unto eternall life before they believe . i am afraid the day of grace is past , and so nothing can doe me good . 1. you must not give way to such discouraging thoughts , answer them with jonah ; who knowes but the lord may returne ? 2. for which of gods loving kindnesses and rich mercies hast thou taken up such hard thoughts of him , to nourish jealousies against his love ? remember what david saith ; how precious are thy thoughts to me , oh god ? great is the summe of them ; if i should count them , they are more then the sands : and what christ saith ; be not afraid , onely believe : and what he did , he received sinners . 3. if thou thinkest the day of grace is past , because thy sinnes are great ; that argument will not hold ; hearken what god saith ; i have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face . 4. consider , that if thou hast an heart desirous to returne unto god , thy day of grace is not past ; christ knocks still ; if we confesse our sinnes , he is faithfull and just to forgive us our sinnes , &c. saith a poore drooping believer , i feare that when persecution comes , i shall not suffer , nor hold out unto the end , but dishonour god , betray his truth , shame and grieve his people . cast all these cares and feares upon the lord ; in nothing be carefull , hee will care for thee ; he that hath ingaged his owne faithfulnesse for the making good of every tittle of his promises , hath promised ; i will never leave thee nor forsake thee ; god will take care for his owne glory , truth and servants ; his wisdome , power , love , and faithfulnesse shall order all . i am discouraged because that of all the spirituall things i hoped for , none are made good to mee ; i doe not possesse any . 1. if thou beest included in , and art under the promise of them , thou shalt possesse them . 2. consider ; they may be made good to thee without thy sensible enjoyment of them ; there is neither faith nor hope exercised upon what we possesse ; to have a right in , or to a thing , and to possesse it , are distinct ; they died in faith , they possessed not what they believed they should enjoy ; abraham believed he should have a sonne ; here was his faith ; yet did he not then possesse his sonne ; to make enjoyment essentiall to faith is a very great mistake , wee being united and married unto christ doe through faith by him bring forth fruit unto god , yea perfect obedience , imputatively , and through the operation of his spirit . i have many discouragements , for that i am not filled with joy , and comfort and peace in believing . consider two things , viz. 1. faith may be strong , when joy is absent ; david had faith , when he had not joy : restore to me the joy of my salvation ; he had refused comfort before , but now he came to want it , 2. such as judge their condition good , because they are filled with joy , build upon a sandy foundation , in that they are not founded upon christ alone . if some had joy , they would make it a christ to them , they would live upon it , and therby abuse christ , themselves , and their joy : it is a mercy unto such poore creatures , that they have not joy , til they better know how to use it . i cannot believe that i am in christ , for that i fall back into sinne . consider three things , viz. 1. that no sinne can make one less beloved of god , or lesse in christ ; for the mercies of god are called sure mercies ; his love an everlasting love , his covenant an everlasting covenant . i am perswaded ( saith paul ) that neither death , nor life , nor principalities , nor powers , &c. shall be able to separate us from the love of god which is in christ jesus our lord : so that to whom he is once merciful , he is ever merciful ; whom he once loves , he ever loves ; when he once takes poore creatures into covenant with him , he is ever theirs ; i am the lord , i change not . 2. that whom the father loves , he loves in his son in whom he is well pleased , and his son is alwaies alike beloved of him : the same yesterday , to day , and for ever ; and whom he loves in his son , he accounts as his son ; he is made unto us of god , righteousnesse , sanctification , and redemptiin ; so as wee being not beloved for our owne sakes : nothing in us can make god love us lesse , because he loves us not for our selves , nor any thing in our selves , but in and through his son , in whom he is wel pleased with us . 3. consider , that if god should love us lesse or more , as we are lesse or more sinful ; then he should be as man , and as the son of man ; and if believers stood upon these termes with god , then how are these scriptures said to be true ? he arose again for our justification . who shall lay any thing to the charge of gods elect ? who shall condemne ? there is no condemnation to them that are in christ jesus . the foundation of god standeth sure , he ever lives to make intercession for us ; so as god is ever the same that loves , and his love is as himselfe , ever the same ; and christ in whom we are beloved ever the same , and our righteousnesse ever the same . thy righteousnesse is of mee , saith the lord. saith a poore drooping believer , i having lyen a long time under , and used the means of grace , grow stil worse and worse ; therefore i cannot but conclude , that god wil not doe me good . poore heart , 1. dost thou know gods means , and the number of them ? have your ends been good , and rightly placed ? have you used the means in a right manner , measure , time , and in sincerity ? have you not rested in the means ? have you used them in faith , waiting for gods blessing upon them ? the word they heard profited them not for want of faith . 2. it is not good reasoning , to say , because god hath not as yet given me my request , therefore he never wil : mind what the lord saith ; but ye are a chosen generation , a royal priesthood , &c. which in time past were not a people , but are now the people of god : which had not obtained mercy , but now have obtained mercy . they shallnot be ashamed that wait for me . 3. consider , that it is just with god to blast the means , yea , it is a mercy to blast it , that yet still using them , we might look more unto christ , for his blessing upon them , and to be all unto us . 4. consider , if thou hast a wil that christ should save thee , and rule in thee and over thee ; he that hath begun this good work in thee , wil perfect the same . thou shalt one day know that thy sins are pardoned , and not imputed unto thee , and subdued in thee . 5. consider , god may have mercy for thee , though thou know it not ; for mens sins are first forgiven , before they can know it , believe it , or be assured of it ; thy sins may be pardoned though thou knowest it not ; faith believes the pardon of sinne , but our believing neither pardons , nor procures the pardon of any sin , but faith brings into the soule the apprehension of the pardon of those sins which were pardoned before , though not by us known so to be til then . i fear that my motions godward , doe flow from a principle of self-love , and not from pure love unto the lord jesus . consider , though they do not , yet the lord jesus promised to his people israel of old , who were incompassed with as many aggravations of sinnes and infirmities as thou , that he would love them freely ; and as he loved his people israel of old , so he wil love thee freely , and betroth thee unto himselfe in loving kindnesse and mercyes ; he hath also promised , and his faithfulnesse is engaged ; i will circumcise thy heart ( saith he ) and thou shalt love mee ; he wil give thee an heart-breaking sight and sense of the free pardon of all thy sins through the spirits manifestation of the riches of his superabundant grace and love ; and thy apprehension thereof through faith ingages thy heart , and constrains thee to love him again : wee love him because he loved us first . saith a poore deserted soule , i cannot believe that god wil pardon my sins , they being greater and heightned with many more circumstances of aggravation then the sins of others are . this is the effect of thy unbeliefe , and of thy low and finite thoughts of god , his grace and mercy , whereas they are infinite . oh measure not the lord by thy selfe , * but remember , that hee , whose character is , the lord , gracious and merciful &c. hee doth great things past finding out , and wonders without number . fear not , the lord will do great things . worlds of sinne , are in the vast ocean of gods love , swallowed up as nothing . but saith the poore soul , my sins are many . so were israels and judahs , yet god notwithstanding pardons them all . but mine are great and hainous . so were israels , and judahs , and manasses , and so were the woman 's mentioned in luke , so were pauls , yet god pardoned them all , as he hath also many others ; if thou art a wonderful sinner , christ is a wonderful saviour . but mine are after the receiving of many mercies . so were solomons , his heart was turned from the lord god of israel , which had appeared unto him twice . but i have sinned against gods entreaties to returne . so did israel and judah aforementioned . i said , after shee had done all th●se things ( saith the lord ) turne thou unto me , but shee returned not . but i have sinned against the reproofs of the lord. this was their transgression still ; thou hast a whores forehead , thou wouldst not be ashamed ; when i saw how that by all occasions , rebellious israel had played the harlot , i cast her away , and gave her a bill of divorcement ; yet her rebellious sister judah was not afraid ; but shee went also and played the harlot . but i have sinned not only against the mercies of the lord , but against his fatherly corrections and chastisements . so did they . in vain have i smitten your children . they have received no correction . thy bellowes are burnt , the lead is consumed of the fire : the founder melteth in vaine : for the wicked are not plucked away . for his wicked covetousnesse . i am angry with him , and have smitten him ; i hid me and was angry , yet he went on frowardly in the way of his owne heart : yet for all this , the lord saith , i have seene his waies , and will heal him ; i will lead him also , and restore comforts unto him and his mourners . but i have committed one sin often . so did they : thou hast played the harlot with many lovers . but i have continued a long time in sin . so did they : we have not obeyed the voice of the lord , from our youth unto this day . but my sins are against knowledge and conscience . so did david concerning bathsheba , and in putting vriah to death ; and so did peter sin , when he said and sware , that he knew not the man , and that he was not with him . but i am fallen back from what i have beene . so were they ; return thou backsliding israel . but i have willingly and resolvedly forsaken god. so did they : oh generation , take heed to the word of the lord. have i beene as a wildernesse unto israel ? or a land of darknesse ? wherefore saith my people , wee are lords , we wil come no more unto thee ? but i have willingly chosen sin . so did they , saying , wee have loved strangers , and after them will wee goe . but i have seduced others and caused them to sinne . so had they ; thou hast also taught the wicked ones thy wayes ; and king manasseh seduced the people to doe more evill , then did the nations whom the lord destroyed before the children of israel ; and made judah also to sinne with his idols ; yet manasseh obtained mercy , when amon his sonne ( a lesser sinner ) perished in his sinnes . that men may know that the lord will have mercy upon whom he will have mercy ; and whom he will hee hardeneth . but i have sinned as much as i could . so had they : behold thou hast spoken and done as evill things as thou couldst . but my sinnes are committed notwithstanding many vowes and covenants against them . so were theirs ; thou saidst , i will no more transgresse , but like an harlot thou runnest about upon every high hill , and under every greene tree , thou wanderest playing the harlot . but i have justified my self in all my sins . so had they ; yet thou saist , because i am innocent , surely his wrath shall turne from mee ! behold i will enter into judgement with thee ; because thou saist i have not sinned . but i despaire , having no hope of mercy . this is worst of all , yet so did they ! thou saidst , there is no hope &c. and saith jeremiah in his lamentations ; when i cry he shutteth out my prayers ; and i said , my strength and my hope is perished from the lord ; and job saith my hope hath he removed like a tree . abraham believed in hope , against hope ; ye were sometimes without hope and without god in the world , saith paul , to the church of christ in ephesus ; these had been in thy condition and yet found mercy ; be therefore of good cheare : saith david concerning his and thy god ; i was of his low and hee helped me ; the riches brought grace is unsearchable : all that know his name will trust in him , &c. 2. consider that it is thy selfe-deceit , which dictates unto thee that thou mightest pleade for mercy , if thy sinnes were fewer and smaller , or thy selfe better ; the sicker thou art , the more standst thou in need of such a physician as christ is ; oh make the more hast unto him ; he came not to call the righteous , but sinners to repentance : he will save none but the ungodly , and these without works , or any of their previous qualifications . 3. consider , that god makes his grace to superabound , where sinne did but abound ; and if thou art a greater sinner then david , then art thou dearer to christ then him , for he paid more for thee then for him . as jacob loved rachel more then leah , because he suffered and endured most for her ; and as the prodigals father rejoyced most in his lost and dead sonne , though he had spent his owne and his fathers substance with harlots ; even so thou who art the greatest sinner didst cost christ most , and art certainly become dearest unto him ; we have an eminent example of this in the prophesie of jeremiah : is ephraim my deare sonne ? he is a pleasant childe : for since i spake against him i doe earnestly remember him still , therefore my bowels earne towards him ; i will surely have mercy upon him saith the lord. 4 consider , that for a regenerate person upon commission of sin , immediately and directly to have an eye to the covenant of grace , and to believe the pardon of his sinns , is the way to get such assurance , as brings true and solid comfort ; such a course was taken to heale men stung of the fiery scorpion , they were to looke upon the brazen serpent ; if once , twice , yea seaven times a day , so often as they were stung , so often looking , were healed . this the apostle paul exhorted the hebrewes to in the like case ; they had backsliden and come near to the sin against the holy spirit , and the roote of this ( as it should seeme ) was infidelity , therefore hee exhorted them to use all diligence to the full assurance of faith and hope unto the end , and to believe whatsoever is contained in the covenant of grace , of which remission of sinne is one main thing ; we must therfore ( after commission of sinne ) fly for refuge unto the covenant by a true and lively faith , it being confirmed by an oath , and ratified to us in the bloud of christ ; and thence fetch pardon , solid comfort , and strong consolation . 5 admire such wisdome and love as sparkles forth in that god , who made not a covenant with us for our good works , nor can it be broken or disanulled by our sins , nor is it in our keeping , nor stands it upon the rotten and sandy foundation of selfe and duties ; but is grounded upon the word and faithfulness of that god , with whom there is no variablenesse nor shadow of turning . 6 consider ( as concerning thy objection against thy selfe upon the accompt of thy unworthines , whereof thou art sensible ) that the lord chargeth the angels with folly , and thou being sensible of thine unworthiness , christ invites thee immediately to himselfe : it is nothing but ignorance and pride that keepes poore soules from coming to christ , they will not be beholding to him for all , and therfore would stay til they have somthing of their own to commend them unto christ ; but if they wil stay til then they shal never come to christ ; but now for that thou seest no good thing yea nothing but evil in thy self , thou shouldest the rather go unto christ , who is the fountaine set open for sinne and for uncleanness , wherein thy uncleane soul must be washed : for christ saith , unlesse i wash thee , thou canst not be cleane , nor have any part in mee surely if i were not an out-cast , and a reprobate , i should not be left as i am , in a wildernesse condition . israel was accounted an out-cast , yet god was then a god unto her , and shee a people unto him . true , saith the poore soule , were i a branch in christ , and a true member of his house , then could i believe these precious truths and promises of his ; but i am neither of both , but separated from him and his people . be not arrogant in any false conclusion against thy selfe ; but hearken unto what the lord saith , let not the son of the stranger that hath joyned himselfe to the lord , speak saying , the lord hath utterly separated mee from his people ; neither let the eunuch say , behold , i am a dry tree . even unto them will i give in mine house and within my walls a place , and a name better then of sons and daughters . a believers comfort , hope , joy , confidence , &c. should be in god the same at all times . the lord hath various dispensations of providence , as well relating to the outward as the inward man ; he hath his way in the whirlwind : and he is in the small still voice : his dispensations are many times contrary one unto another ; to day perhaps thou enjoyest peace , joy , strength , riches and honor , with health , prosperity , and many friends , and to morrow all these may be blasted ; to day god unbosoms himself unto thee , and shines forth upon thee , and there is a sweet intercourse of love between him & thy soule , but in a moment he withdrawes him selfe , as blessed job and divers other of the children of god experienced . and we find that david reckning of a day of desertion , saith , though i walk in the valley of the shadow of death , i will fear none evill ; for thou art with me , thy rod and thy staff comfort mee : wherein he holds forth his resolution to encounter with such a wildernesse condition , where by desertion , he should take a turne in the dark and damp valleys of the shadow of death , and be incompassed with dreadful terrours , and sore trials . gods actings in and upon his people , are not alwaies as he is unto them , but he being unchangeable , is to his ever the same , however he may seeme to bee : his actings in us , or upon us , are the accomplishment of his wil for his own glory ; and the good of his people ; therefore make we a good construction of all his dealings with us ; remembring , that what we think to be worst , may be best for us ; however it be , yet god is good . gods children are to carry an even spirit through the various dispensations of the providence of the almighty . in order to thy confirmation in this truth , peruse and seriously meditate upon the ensuing places of scripture , and crave the assistance of the blessed spirit of truth in the opening and understanding of them , wherein is treasured up much of the marrow and fatness , yea , and of the glory of the gospel . hos . 2. 19 , 20. jer. 3. 14 , 1. jer. 33. 8. isa . 62. 5. heb. 8. 10 , 12. ezek. 16. 62 , 63. heb. 3. 6. jer. 33. 20 , 21 hos . 14. 5. isa . 61. 10. isa . 54. 5. jer. 31. 9. hab. 3. 17 , 18. heb. 6. 17 , 18. rom. 3. 3. 2 tim. 2. 13. rom. 8. 28 , 33 , 35 , 38 , 39. isa . 41. 10. isa . 57. 18 , 19. isa . 54 7 , 8. heb. 10. 19 , 20 , 22. psal . 46. 1 , 2 , 3 , 4. rom. 8. 1 , 2. john 13. 1. zech. 3. 9. isa . 63. 16. josh . 1. 5. psalm 89. 30 , 31 , 32 , 33 , 34. ezek. 16 , 14. six reasons of the point . 1. reason . because that god , who hath loved thee with an everlasting love , loves thee in his son ; thou art not beloved for thy owne sake , or for any thing in thee , but upon the account of the lord jesus , in whom god is well pleased ; therefore no corruption in us , nor all we doe , can make us to be loved more or lesse : believers are never the more just before god , for their own integrity , nor the lesse just for their iniquity . god may well say of himselfe , i am the lord , and change not ; his love is as himselfe , ever the same ; and christ in whom thou art beloved , the same yesterday , to day , and for ever ; and hereupon thou art commanded to rejoyce evermore , to rejoyce exceedingly . 2. reason . because whatsoever thoughts thou hast of god , he is unchangeable ; if he doth withdraw himselfe , if he doth allure thee into the wildernesse , it is , that he may speake comfortably unto thee ; and all this while , thou hast his promise with thee , and his faithfulnesse is ingaged unto thee ; for a small moment have i forsaken thee , but with great mercies will i gather thee ; in a little wrath i hid my face from thee for a moment , but with everlasting kindnesse wil i have mercie on thee , saith the lord thy redeemer . having loved his own which were in the world , hee loved them to the end . 3. reason . because god considers his to be in christ , before they had a being in themselves , and indeede they are never out of christ , they dwel in christ , and he in them ; they live in christ ; their life is hid with christ in god ; when christ , who is our life , shal appear then shal we also appeare with him in glory , and be found in him not having our owne righteousnesse , &c. and also in the meane time , god ever lookes upon his , as they are in his son , and not simply as they are in themselves ; for that which i doe , i allow not ; for what i would , that do i not , but what i hate , that doe i. now if i doe that i would not , it is no more i that doe it , but sin that dwelleth in me ; with the mind i my self serve the law of god , but with the flesh the law of sinne ; sin doth the evil , the flesh lusteth . he knoweth our frame , and remembers that we are but dust ; god looks upon his as they are justified , or in covenant with himselfe ; and they are pure in his sight as the uprightnesse of christ can make them * , though impure and vile in their own eyes , that there might be worke for faith . and indeed , * were they not in such a perfect righteousnesse , they could not be beloved of him , who chargeth the angels with folly , and is of purer eyes then to behold iniquitie ; or to love a sinner as a sinner . 4. reason . because a believers happines depends not upon his owne doing but upon christ , who is of god , made unto him righeeousness , sanctification &c. vvho hath saved us and called us with an holy calling , not according to our works , but according to his own purpose and grace . &c. if a believers faith faile , yet god remaines faithful ; when he cannot apprehend god , yet he is then comprehended of god. our sanctification hath nothing to doe with our justification , or salvation , so as to be the least cause of it , ( but the effect of it : ) sanctification admits of degrees , but justification neither of rules , nor degrees , being abundantly more glorious then sanctification , and hath not any dependencie upon our apprehending , or receiving it . in a word ; our justification is quite out of self , and consists in the imputation of the righteousnes of christ unto us ; which righteousnes is inherent in him , who sits at the right hand of god , far above the reach and spheare of sinnes acttivity ; and is therefore gloriously perfect and compleate : though thy actual righteousnes be but as menstruous raggs , and often failes thee , yet consider * thou hast the righteousnes of christ ; surely shall one say , in the lord have i righteousnesse and strength ; their righteousnesse is of me , saith the lord ; and this righteousnesse , as it is ours by imputation , so it is perfect and endureth for ever , and is the foundation of all blessednesse ; therefore rest satisfied with christs righteonsnesse , and add nothing to it ; let thy heart say with david , i will make mention of thy righteousnesse , even of thine only . and waite upon him in faith , prayer , and patience , who hath promised that he will be as the dew unto israel , and that he shal grow as the lilly , and cast forth his fruits as lebanon . 5. reason . because christ and all true believers are one , they are but one body , one spirit , flesh of his flesh , and bone of his bone ; what union is like unto this ? what * union so full , real , intire , wonderful , glorious , spiritual , eternal , and infinite ? poore believers by vertue of their marriage unto , and union with their husband and head ( the lord jesus ) have in him perfectly kept the whole law of god , perfectly satisfied every demand that the law can make : and though they be not in themselves , yet in christ they are just , and the law of god can never come upon them , nor the sergeant ( the devil ) arrest them for one penny or farthing ▪ the weake believers may say with paul , the righteousnesse of the law is fulfilled in us : and we are dead to the law ; that is , we are as free from the law , as a man that is dead ; when a man is dead , the law goes no further upon him : in this sense it is further said that believers are delivered from the law , and freed from the law : and hence it is that our salvation is put upon the accompt of the righteousnesse of god ; and believers are acquitted from their sins , and justified as wel in the court of gods justice , as in the court of his mercie . were our faith in christ as full , strong and real as our union with him ; wee should ingrosse and possesse all that is in heaven , and nothing on earth could trouble us ; yea the losse of our all on earth , if its all were ours , could not have any uncomly influence upon us 6. reason . because the state of a believer in christ ( as considered in him ) is a state of * perfection : he is cleane from all sinne by the blood of christ : they are removed from us ; thou hast cast all my sinnes behind thy back . as farre as the east is from the west , so farre hath he removed our transgressions from us . seventy weeks are determined upon the people , and upon the holy city , to finish the transgressions , and to make an end of sinnes , and to make reconciliation for iniquitie , and to bring in an everlasting righteousnesse , * which shall certainly be accomplished , &c. hereupon the soul begins to exult in god : i wil greatly rejoyce in the lord. my soul shall be joyful in my god , for he hath clothed me with the garments of salvation , he hath covered mee with the robe of righteousnesse , &c. we are compleate in christ ; as christ is , so are we in this world &c. thy sins are all laid upon christ , and he is jehovah our righteousnesse , his righteousnesse is ours . and hereupon , saith god , thou art all faire my love , there is no spot in thee . * the perfection of christs righteonsnesse is held forth unto us , and doth ever remain before us , that we might at all times suck the brests of its consolation , rejoyce in it , and be thankful for it ; there is enough to refresh and abundantly to satisfie all the lords children to the dayes of eternity * . there is not any sin that a believer can commit , * ought to be a ground for his questioning of the love of god unto him ; nor ought he to cast away his confidence in god , for any thing he doth , or can befall him . i omit here to mention such reasons of the point , as might be deduced from the covenant of grace , and the nature of the same , having written upon that subject in the former part of this treatise . four things , from whence it is that the children of god have not their comfort , hope , joy , confidence , &c. the same at all times . 1. from living by sense ; i say , from a sensual practice of consulting with flesh and blood , which cannot discern spiritual things , and is condemned of god , whereby they are led forth to weigh their state of grace , only in the scale of mortification of sinne , as it is commonly taken for dying to particular acts ; and in so doing , they unavoidably come short of that comfortable perswasion ( as to the eternal condition of their soules ) which others , who place their assurance in christ , and his free promise do enjoy , because sinne hath a stronger side in us , then the spirit ; and for that the spiritual condition in this life , consists more in being justified from sin , then cleansed from it ; and our blessednesse more in having the curse of sin removed , then the corruption ; our justification being more glorious then our sanctification ; and our forgivenesse of sinne is farre more glorious then our cleansing from sinne , for the just shall live by his faith ; which is not a life by sense and sanctification only , but a life by believing for life in another , in christ : and thereupon our life is said to be hid with christ in god , and christ is called our life ; when christ who is our life &c. i speake now to the weak and wounded believers for sinne , not to the carnal and unregenerate in sinne . god will have christ to be our life , and our all , that our all , that man may be nothing . and as the light of the sun damps the fire , and extinguishes its light , as not enduring any light , but it selfe ; so when christ ( the sun of righteousnesse ) arises in a poor soul , out-goes all fire and candle light , yea and sparke light of its own kindling , wherewithal the soule had compassed it selfe about ; it leaves not one spark remaining to walke in , or for the heart , to derive comfort from : saith such a soule , what if all the fire which i have heretofore kindled and compassed my selfe about withall , be extinguished and annihilated ? christ is infinitely a better light , heate , and comfort , and sparkles with the brightest lustre , when alone . 2. from ignorance of the ends , that god many times proposes unto himselfe , in suffering corruption to be strong in his deare children ; * god hath in wisdome and much love left sinne in his , to abase them in their own eyes , and to keepe them humble in the sense of their transgressions , and that we may know what we are , and our strength , and that our god might thereby exercise in us the fruits and graces of his own spirit , faith for pardon , wisdome , watchfulness self-denial , meekness ▪ ●umility , &c. and that we might love christ the more , in that all our sins are pardoned ; which graces ( had we no sin left in us ) we should not have such occasion to exercise ; as also that he might inure us to live upon him by faith , that we might long to be in heaven , where we shal enioy perfect freedome from all sin , and that we seeing our selves to stand in such need of christ to manifest unto our consciences our pardon thereof , and to heale us , might love and prize him the more , and depend upon him for strength against sin , and live upon his fulnesse ; and that the power of christ might the more palpably appeare in the miraculous preservation of a little sparke of grace in the midst of the ocean of our corruptions , and that the power of his grace in subduing of our so strong and so many corruptions , might be made manifest . saith paul , i glory in my infirmities , not simply as they are sins , but in that the power and goodnesse of god , is the more seene both in pardoning and healing of them ; if there were not evil , it could not be knowne what is good , justice and mercy had not been knowne . and when thou sinnest against the lord jesus , albeit he will tell thee of thy fault in thy conscience , to humble and abase thee in thine own eyes ; yet he still remembers the grace that is in thee : the sinning church in sardis hath but a few good names ( among many bad ) and christ records them ; thou hast a few names even in sardis &c. and falling philadelphia hath but a little strength , and yet christ eyes it , and blazons it . thou hast a little strength , and hast kept my words , and hast not denyed my name . because thou hast kep● the word of my patience , i will also keepe thee from the houre of temptation which shal come upon all the world , to try them that dwel upon the earth . christ will not forget thy weake grace , though mixed with strong corruptions , he turns all his childrens sins to their good ; he makes samsons riddle a truth in believers souls . out of the eater , there comes forth meat , and out of the strong sweetness ; christ makes the devouring corruption in believers to become meate for their faith to feed upon ; while he is killing of one sin , he gives ground to believe the ruin of another ; and he brings forth sweetnesse out of their strong sins , in making his grace to superabound , where sin did but abound . the lord jesus kindles the spouses love , even by her coldnesse : doth he not cause her sleeping , while he knocked , to end in a healthfull fit of love-sicknesse when shee awaked ? 3. from their ignorance , or forgetfulness that they are in all their dealings with god , to draw neare and come unto him , as having put on christ and sonship first , and not as sinners and unrighteous . a believer is to consider himselfe thus in christ in the first place ; and to put on the relation of sonship and righteousnesse , and to look at , or consider sinnes no otherwise in himselfe then as debts paid and cancelled by the blood of christ ; and never to conceive himselfe and christ as two , but endeavour clearly and constantly to see that whatsoever good there is in christ , is his owne , as if it were in his owne person ; and by this , all bondage , fears and doubtings are removed , and his spirit is free ; for the son hath made him free indeed and now he comes in the spirit of adoption and calls god father . and here begins all faith , hope , confidence , love , liberty ; when as others dare not believe themselves in such a condition , til upon termes of humiliation , sorrow for sinne , and works of righteousness ; they have ( as they think ) a reasonable price , or satisfaction to come with , and then begin to believe , hope , and be confident . and thus in way of compounding and bargaining with god , deal with him at all occasions ; but such submit not to the righteousnesse of god , and the free gift of justification by grace , and give not glory to god ; we must either have all in choist , or nothing in him ; hearken what the spirit saith of every true believer ; she is black but comly ; he is clothed with the white robes of christs purity and holiness , and therefore comly in the sight of god ; though in himselfe in the glass of the law , reason and sense , he appears black , yet in christ through the gospel ▪ he ever remaines beautifull , and comely to an eye of faith , whereby he sees himselfe in the righteousnesse of christ made perfectly and everlastingly righteous , yea presented in the body of christs flesh through death holy , unblameable and unreproveable in the sight of god. 4. from ignorance of their glorious gospel freedome . christ hath redeemed us from the curse of the law , &c. that we might receive the promise of the spirit through faith . christ is the end of the law for righteousnesse to every one that believeth ; now wee know that what things soever the law saith , it saith to them who are under the law. but no true believer is under the law , but they are all under grace . in the first adam we had to doe with god onely in a way of subjection and righteousnesse ; but now in our second adam , in a way of sonship or adoption , free grace and love . for what the law could not doe , in that it was weake through the flesh , god sending his own sonne in the likenesse of sinfull flesh , and for sinne condemned sinne in the flesh . that the righteousnesse of the law might bee fulfilled in us , who walke not after the flesh but after the spirit . the law of the spirit of life in christ jesus hath made us free from the law of sin and death . we are delivered from the law , that we should serve in newnesse of spirit , and not in the oldnesse of the letter : christ hath blotted out the hand-writing of ordinances that was against us , and taken it out of the way nayling it to his crosse . he hath led captivity captive . that he might deliver the creature from the bondage of corruption into the glorious liberty of the sonnes of god : the spirit saith that no curse can come nigh our dwelling place . the glorious beames of christs grace and love now shine forth upon the soules of his poore children , like the sunne in the spring time , which light carries a vertue , causing the earth to spring and blossome as the garden of the lord. christ hath delivered us out of the hands of our enemies , that we might serve in newnesse of spirit , without fear , in holinesse and righteousnesse before him all the dayes of our life ; the spirit of christ doth indeed set a believer as free from hel , the law and bondage here on earth , as if he were in heaven , nor wants he any thing to make him thus free , but to bring him to believe that he is so ; for satan , sinne , sinful flesh , and the law are all so neer , and about him in this life , that hee cannot so walke by sight , or in the clear apprehension of it : but the just live by faith : and faith is the evidence of things not seene . two wayes for a believer to hold stable comfort , hope , joy and confidence in god at all times . 1. to live in christ , and not in our selves . a believers condition is twofold ( yet as a believer , he hath but one ) in christ , in himselfe ; yet he ought ever to consider himselfe in christ by faith , and not in himselfe . in christ he hath perfectly obeyed the whole law , perfectly suffered and satisfied for all his sins to the justice of god , and in christ is perfectly just and righteous ; and thereupon it is said , that our life is hid with christ in god ▪ and we are raised up with christ and made to sit together in heavenly places in christ jesus , even already : but in himselfe there is a body of lust , corruption and sinne ; and there is a law revealing sinne , accusing and condemning ; so as if a believer live only by sense , reason and experience of himselfe , and as he lives to men , he lives both under the power and feeling of sinne and the law ; but if he by the eie of faith lookes upon himselfe to be within the walls of that strong and impregnable city of refuge ( the lord jesus ) the law and divine justice of god , cannot pursue him for his sins * ; if he live by faith in christ , and in the apprehension of his love , believing in the life , righteousnesse , obedience , satisfaction , and glory of him , whom the spirit calls ours ; christ is ours , we are christs , and christ is gods ; he then lives out of the power of all condemnation , and unrighteousnesse , christ being the end of the law for righteousnesse , &c. and thus a believer is blessed , only in a righteousnesse without , not within ; and all his assurance , confidence , and comforts are to flow in unto him through a channel of faith , and not of works , believing himselfe happy , for what another , even christ hath done for him ; not for what he hath done , or can doe for himselfe ; for when wee are at the best , we are but unprofitable servants , and may not live in our selves , nor by sight , but by faith ; and when we are at the worst , we are to live upon christ by faith , and derive all our comforts from god in in his everlasting and inviolable covenant of grace , which is an inexhaustible fountaine of divine consolation for a poore believer to have recourse unto , for the stability of soul●satisfying joy , and comfort sparkling from the face of god upon him ; and indeed , the glorious joy of a believer would be alwaies unspeakable , did he alwaies apprehend his happinesse in , and by christ jesus . 2. to live by faith , which consists in the souls communion with god in christ , and the soules enjoying of christ in his promises , both spiritual and temporal . faith supplies all wants , it honours god , and god honours those most that live by it . by faith we live to god a life of joy in him , our righteousnesse , as if we had never sinned ; by faith wee live above sinne , infirmities , temptations , desertions , sense , reason , feares and doubts ; faith sweetens the sweetest mercie , and the bitterest miseries ; it renders great afflictions as none ; it is the bulwarke of the souls strength and comfort . by faith wee obey god , it makes the yoke of christ easie and sweet ; it states the soul in the possession of heaven , while the bodo remains on earth : by saith wee view the glory of heaven , and know our selves to be happy , even then , when to a carnal eye we seeme most miserable . by faith we can chearfully part with , and suffer deprivation of the sweetest outward comforts and enjoyments , and welcome death , knowing that we do but exchange the worst place and things for better . those that live by faith , live upon god , and are feasted in his banquetting house , which is plentifully stored with all desirable dainties , having this welcome ; eate o friends , and drinke abundantly . it is , oh believer , thy portion , duty and priviledge to refresh and exhilerate thy soule with his dainties , and to enjoy christ in them all , that so thy joy may be full . to live by faith in effectual calling ; and that is , for the soule to cleave to , and depend upon god in christ for life and salvation upon such places of scriptures as these . to live by faith in justification ; the lord jesus having spoken peace to the soule , that he hath paid all for it , and that its sins shall be remembred no more ; now the soule knowes its happy , and enjoyes the comfort of it , is filled with joy and peace in believing ; his life is a life of comfort ; beholding and enjoying christs righteousnesse as his owne , lives upon it whatsoever befals him ; he is comforted in his interest in the righteousnesse of christ as sufficient to satisfie him at all times , living upon such places of scripture as these . to live by faith in sanctification , which is twofold . 1. for the soule to cleave unto christ , its sanctification . secondly , for a believer to cleave unto god in his promise , to cleanse and renew his heart and life , and to be a quickning spirit in him . to live by faith in infirmities ; and that is , for the soule to believe that god will be to us , according to his owne gracious promise and covenant , for ever a god of love , grace , and mercy , notwithstanding all our daily omissions and commissions , excesses and defects , according to that blessed word of his , if his children forsake my law , and walk not in my judgments ; if they break my statutes and keep not my commandements , then will i visit their transgression with the rod and their iniquities with stripes : neverthelesse my loving kindnesse will i not utterly take from him , nor suffer my faithfulnesse to faile ; my covenant will i not breake , nor alter the thing that is gone out of my lips , &c. he that lives by faith in infirmities may be thus characterized . first , he will hear christ and not the voice of a stranger . secondly , he is not offended at whatsoever christ requires . thirdly , the revealed will of god in the scripture is his rule . fourthly , he will trust god , and rely upon his word , he eyeth the promise and saith , surely in the lord have i righteousnesse and strength , &c. fifthly , he will contend for the truth . sixthly , he will doe others good . seventhly , his sin doth not sink him into dispair , though he may have many doubtings ; yea he is not by any sinne or trouble reduced unto dispaire . he will ( and indeed the weakest believer ought in the midst of all his imperfections ) say , i have as much of the love of god , acceptation and perfect righteousnesse in christ as the best saint ever had , my state is as happy as any of theirs : and say with habakkuk , although the figtree shall not blossome , neither shall fruit be in the vines : the labour of the olive shall faile , and the fields shall yield no meat ; the flock shall be cut off from the fold , and there shall be no herd in the stalls ; yet i will rejoyce in the lord , i will joy in the god of my salvation . such as live by faith in infirmities , live upon christ in his promise for strength against all infirmities in such places of scripture as these . in deadnesse of heart 35 isa . 5 , 6. if falne by passion , not to sinke under it 5 james 17. 14 acts 15. they relie upon god for ability to obey him , and for fruitfulnesse in season 17 jer. 8. 1 psa . 2 , 3. 92 psa . 13 , 14. 61 isa . 9. 62 isa . 12. psa . 84. 7. if they are under temptations , they have a promise , that no temptation shall be above their ability to beare ; and to have a good issue . to live by faith for protection , and supply of all wants . they who live by faith for these things , relie upon christ in such scriptures as these are : if in sicknesse 41 psa . 3. 103 psa . 3. to be hid in times of danger , 3 zeph. 16 , 17. v. for a supply of every thing we need , 4 phil. 6. 19. if in prosperity , 29 jer. 5 , 6. till god see it good , we shall meet with no change : our condition may be changed indeeed , but our god i● jehovah that changes not , 13 heb. 5 , 6. if in adversity , to be contented in a hard or low condition , 13 heb. 5. 18 joh. 11. 4 phil. 11. 12. it is appointed 1 thes . 3. 3. john 16. 33. joh. 7. 30. wee stand in need of such a condition , if our need required it not , our god that loves us would not afflict us with it . 1 pet. 1. 6. and the time cannot be long ere they shal be no more . and they live upon christ and his presence in times of trouble , in such places of scripture as these , psalm 91. 15. psal . 9. 9. psal . 37. 39. that the troubles shal not be too great , jer. 30. 11. and that they shall profit by them , heb. 12. 11. for deliverance out of them , job 5. 19. psal . 50. 15. for speedy deliverance , psal . 31. 2. psal . 69. 17. isaiah 58. 8. to live by faith in glorification ; which is , by the eye of faith , to behold hold the rest , joy , peace , and perfect happinesse , which is provided for us in heaven , firmly believing that god will after this life , give us all those things with himselfe , which hee hath promised his . for the resurrection of my body , 1 thes . 4. 16. to have a spiritual body , 1 cor. 15. 43 , 44. to have a glorified body , phil. 3. 21. the sun in the firmament is not so glorious , as the bodies of the saints shall be , because the sunne is but a naturall body . to have fulnesse of knowledge , eph. 3. 18 , 19. to have fulnesse of joy and pleasure . psal . 16. 11. such as shall be internall , pure , full , spiritual , and eternal ; no miserie , hunger , cold , nakednesse , paine , griefe , nor wearinesse , but rest without labour , 2 thes . 1. 7. in rest , tranquillity , in tranquillity contentment , in contentment joy , in joy variety , in variety security , in security eternity . to see the lord as he is , 1 john 3. 1 , 2. 1 cor. 13 12. to behold his glory john 17. 24 with him in glory . col. 3. 4. and to be changed from glory to glory , 2 cor. 3. 18. to have fulnesse of communion with god , ephes . 3. 19. sight is a degree higher then presence , union then sight , communion then union , and full communion is more . wee shall have as much of god , as we can desire ; be filled with him , and enjoy the quintessence of all sweetnesse , fulnesse ▪ and goodnesse in god ; yea , we shall be raised , inflamed , and ravished with him , in admiration of the perfection of his beauties ; and this shall coninue without intermission , or wearinesse ; this is our summum bonum , our chiefest good , and the end of our being , viz. to be for ever with the lord. 1 thes . 4 17. and enjoy the things which eye hath not seene , neither ear heard , neither came into mans heart to conceive , which god hath prepared for them that love him ; this transcends the expectation of the most inlarged heart . faith in the midst of troubles and anxieties , believes these promises of glory , and sweetly inclines the soul to live in a comfortable expectation of the fruition of the glorious things promised , when faith it selfe shall be swallowed up of vision , and hope of fruition : and in the interim , as faith believes it , and the soule ( through faith ) in a sense enjoyes it , so hope expects it , and patience waites for it , with an , it will not be long e're glory come knowing that he who raised up the lord jesus , shall raise up us also by jesus , and shall present us with you . for all things are for your sakes , that the abundant grace might through the thanksgiving of many , redound to the glory of god. for which cause we faint not , but though our outward man perish , yet the inward man is renewed day by day . finis . notes, typically marginal, from the original text notes for div a93368-e200 col. 3. 3 ▪ cant 2. 6. psal . 78. 23 24. exo ▪ 16. 4. hos 14. 5 isa . 41 ▪ 18. isa . 35. 6 , 7 cant. 4. 12 psal . 1 25. jer. 50. ● cant. 4. 10 exod. 35. 8 rom. 10 3 rom. 4. 19 , 20 , 24. 1 cor. 1. 30 cant ▪ 8. 6. 7 eph 6. 12. rom. 8. 37 psal ▪ 38. 3. psal . 77. 7 ▪ 8 , 9. psal . 23 , 4. ephes . 4. 8. & 1 4. phil. 3. 9 col. 1 ▪ 12. rev. 13. 3 , 4 , 5. & 17. 2. & 16 ▪ 10 , 11. cant. 2 ▪ 15 psal . 80. 13 , 15. rev. 17. 5. 2 thes . 2. 13. rev. 21. 23 rev. 14. 1. 1 joh. 2. 20. rev. 13. 3 ▪ 4 , 5. rev. 18 3. rev. 17. 2. 2 thes . 2 ▪ 4 , 9 , 10 , 11 the wolfe in plea with the lamb , wil alwaies be judge . he hath power ▪ frō the kings of the earth to sit judg in his owne quarrels . rev. 17. 13 ezek. 30. 6 2 pet. 5 2 , 3 jer. 41. 6. rev. 18. 4. mark 4. 37 39 psal . 29. 5. joel . 3 15. 16. isa . 13. 10. isa . 23. 9. & 34. 8. jer. 51. 12 ezek. 24. 8 jer. 51. 9. jer. 51. 26. isa . 13. 3. zech ▪ 4. 6. 7. isa . 2. 2. rev. 3. 12. col. 1. 13. rev. 21. 2 , 3 , 4. isa . 62. 6. 7 & 60. 15. psal 48. ● zeph. 2. 10 11. isa . 60. 14. rev. 22 ▪ 5. ezek. 37. 1. to 10. ezek. 2. 2 ▪ isa ▪ 22. 5. 22 isa . 5. 22 rev ▪ 3. 2 pet. 3. 12 13. 21 rev. 1 ▪ 1 cor. 3 ▪ 12. 16 rom. 20. 19 rev. 20 rev. 18. 2. 2 thes . 2. 10 jer. 28 , 4 ▪ 6 isa . 51. 11. rev. 15. 2 , 3● * as earthly christs , so their prophets and doctrines must have earthly suppor●s . deut. 32. 2 ezek. 30. 6 hos . 9. 3. micah 5. 7 joh 14 6. 1 joh. 5 , 6. pro. 12. 19 isa . 26. 2 rev. 3. 10 , 4. notes for div a93368-e3330 john 6. 33. isa . 44. 20 micah 6 7 luke 15. 17 phil. 3. 3. 8 pro. 28. 26 jer. 17. 9. rom. 15. 4 psa . 130. 5. ps . 119. 81. hos . 14. 3. psal . 31. 18 21 , 22. psal . 52. 8 psal 107. 9 hos . 14. 3 2 cor. 1. 9 jer. 7. 9. phil. 3. 8. 1 joh. 3. 3 acts 15. 9 1 joh. 3. 9. hos . 6. 3. mic. 5. 7 1 joh. 5. 4 1 john 2. 27. true grace ( 〈◊〉 though but little at first ) is a beginning of glory , and may be compared to the golden chaine in homer , whose top was fastned to the chaire of jupiter . mar. 14. 38 rom. 14. 1 neh. 1. 11 2 cor. 8. 11 12. phil. 2. 13. 2 cor. 3. 1 7 rom. 18 19 , 20 , 21. 5 gal. 17. 2 cor. 3. 1 12 eccl. 7. 145 ps . 19 2 phil. 13. 20 joh. 29 sublatâ causá toslitur effectus . 7 math. 26 27. isa . 40 6 , 7 , 8. 1 peter 1. 23 , 24 , 25. 3 rom. 24 25 , 26. 9 rom. 31. 32. 10 rom. 3 , 4. rom. 2. 17 18 , 19 , 20. mat. 7. 22. 1 king. 21 27. matth. 13. 19 , 20 , 21 , 22. act. 24. 25 1 cor. 13. 3 john 15. 1 , 4 , 5. 1 cor. 3. 11. jude 12 , 13 heb. 12. 24 heb. 9. 7. heb. 6. 4. ma● . 27. 4. 5. numb . 22 34. 2 tim. 3. 5 jer. 31. 33 2 cor. 3. 3 jer. 20. 9. psal . 27. 8. 1 joh. 2. 2● . heb. 2. 15 rom. 9. 32 mat. 20. 12 isa . 1. 14. rom. 8. 15. luke 1 74 psal . 44. 17 19 5 gal. 6. 2 cor. 5. 14. 8 cant. 7. 22 luk. 16 62 7 luk. 47 46 1 jam. 8 3 phil. 6. 20 gen. 51 6. 2 thes . 2. 10 , 11 , 12. 3 tit. 5 , 6. ● . rom. 7. 2 cor. 5. 17 24. jer. 17 119. psal . 2 138. psal . 1 2 103. psa . 1 7. hos . 14. 7. zech. 5. 17. luk. 18 23. psal . 3. 7 josh . 19. deus promittendo se fecit debitor●m . god in promising hath made himself our debtor . 36 ezek. 25. 26. 16. ezek. from ver . 3 to verse 11 nisi omnino gratuita non est gratiâ . aug. isa . 63. 11 18. 16. ezek. 59 , 60. 8 heb. 10. 15. john 16 5. gal. 22 joh. 15. 4. 8 rom. 9 , 10 , 11. 2 cor. 6. 1 1 cor. 15. 45. 5 john 21 6 john 63 20 ezek. 37. 2 eph. 10 11 rom. 6 deus nos non nisi in eâ perfectione in quâ christus resurrexit intuetur . rev. 3. 18 isa . 65. 10 89. psa . 28 24 to 38. 53. isa . 10 , 11. 12. 42 isa 6 , 7 49. isa . 9. 25 psal . 14 13 heb. 20 89 psal . 19 6 heb. 17. 26 isa . 12. 89 ps . 2. 35 1 cor. 3. 22 , 23. 2 sam. 23. 5. 2 tim. 〈◊〉 10. 2 cor. 1. 21 , 22. 2 pet. 1. 1. 4 gal. 5 89 psal . 31 32 , 33 34 54 isa . 10. jer. 33. 20 rom. 8. 38 , 39. psal . 89. 2 isa . 40. 28. jer. 31. 3. dan. 9. 24 heb. 8. 12 jsa . 54. 8. psa . 100. 5 jsa . 35. 10. 2 thes . 2. 16 , 17. john 3. 16 john 3. 16 rom. 4. 20 21. 1 kings 17. 14 , 16 john. 6. 58 psal . 62. 5. quid putas aliud fidem esse quam sensum & gustum misericordi● & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dei in christo : hic sensus misericordi● et is est qui laxat corda solvitque in dilectionem dei , &c. rolloc on 5. john. phil. 3. 8 , 9 10 ezek. 16. 9 10. gal. 2. 20. mat 22. 37 mat. 16. 17. zech. 9. 11 joh. 3 , 15 , 16 , 36. john 6. 40 joh. 3. 33. isa . 7. 9. rom. 11. 20 heb. 9. 12. heb. 4. ● rom. 5. 1 isa . 26. 3 , 4 5 rom. 1. 1 joh. 5. 10. 1 sam. 15. 29. 33 psal . 18 1 tim. 1. 15 , 16. 16 ezek. 8 rom. 4. 5. rom. 5. 8. 10. mark. 5. 36. psal . 42 8. luk. 1. 20. rom. 4. 20 isa . 26. 3. isa . 45. 22. rom. 4. 25 act. 16. 31. 1 joh. 3. 23. act. 13. 39 john 3. 14 rom. 10. 6 7 , 8 , 9 rom. 1. 17 act. 13. 39 rom. 3. 24 ephes . 2. ● joh. 15. 5. eph. 1. 19 2 cor. 3. 17. 18. 1 pet. 1. 23. 24. 25. act ●8 . 27. 2 thes . 2. 13 , 14 isa . 59. 20 , 21 ezekiel 2. 2 joh. 5. 25. ● pet. 4. 6. eph. 2. 1 , 4 5. act. 16. 14 peccat ini● quus , et punitur justus 2 cor. 5. 21 1 cor. 15. 43 , 44 , to 55. rom , 5. 1. john 14. ps . 9 9. 1● psa . 62. 8 rom. 4. 18. luk. 19. 10 isa . 41. 10 jer. 29. 11● isa . 40. 1 , 2. 9 zech. 9. 10. luk. 1. 69 79. isa . 61 , 1 , 2 , 3. matth. 4. 16. luk. 4. 18 2 tim. 1. 10. isa . 42. 3. john 13. 1 luke 12. 32. 1 pet. 5. 7 ▪ cant. 5. 2. heb. 7. 2. john 14. 16. 26. rom. 8. 26 cor. 1. 2 9. 10. g●l ▪ 〈◊〉 5. psa . 116. 7 john 15. 26. luke 8. 12. 1 thes . 3. 5 psal . 42 , 10. heb. 3. 12. jonah . 2 , 8 isa 55. 2. isa . 51. 11 , 12 , 13. heb. 5. 13. 7. mic. 2. 10. joh. 15. 〈◊〉 . jonah 3. 9 jer. 31. 15. dan. 9. 24 rom. 8. 2. rom. 10. 4 gal. 3. 13. 8 rom. 35 38 , 39. rom. 8. 16 heb. 10. 35 heb 3. 6. 14. 1 joh. 4. 18. rom. 8. 28 rom. 16. 20. rev. 21. 8 psa . 34. 10 heb. 13. 5 1 thes . 5. 16 isa . 54. 11 psal 77. 6. psal . 42. 5 , 6 , 7 , 8 prov. 3. 5 , 6 , 7 , 8 john 20 24 , 25. heb. 5. 14 1 cor. 2. 14 gal. 1. 16 2 cor. 5. 7 joh. 20 , 29 gen. 17. 16 17 heb. 11. 30 31 , 32 , 33 , 34. &c. mat. 14. 29 29. john 21. 3 ezek. 37. 1 , 2 , 3 , 5 , 10 ps . 114. 8 mat. 19. 26 job 9. 10. isa . 50. 11. psal . 77. 8 , 9 , 10. psal . 77. 14 19 can. 2. 8 luk. 5. 20. luk. 7. 48 heb. ●0 17 psal . 85 ● heb. 3 1● gal. 3 10 , 11 rom. 10. 5. gal. 3. 13. eph. 3. 20 hos . 14. 4 gal. 3. 13. 17. gal. 4. 5. rom. 6. 14 rom. 8. 33 35 , 38 , 39 dan. 9. 24 rom 6. 7 , 10 , 11 2 cor. 5. 7 ▪ psal 77. 3 , 4 , 8 heb 11. 1. 2 cor. 5. 7 1 cor. 1. 30 ps . 116. 7 isa . 53. 5 , 6 11 rom. 4. 17 1 cor. 15. 45 haec voluntatis p●rfecta impletio sanctificatio est christi , et hac nos sanctificat , quia nobis imputatur , saith z●●chy . justificatio est actio individua semel et simul . rom. 5. 13 rom. 4. 6 , 7 , 8 psalm 32 2 christus justificationem dicit esse regenerationem . melanct. i● john 3 heb. 11. 1 acts 13. 39 heb. 10. 22 rom. 4. 25 hab. 3. 17 , 18 , 19. 1 cor. 1 30 psal . 111. 3 tit. 2 ▪ 14 prov. 18. 2. eph. 1. 19 , 20 psal . 19. 20 eph 2. 9 psal . 130. 7 * philosophers say experience to be multipl●x memoria . ●sai . 77. 5 psal . 63. 7 2 tim. 4. 17. ps . 89. 49 isa . 42. 23 psal . 48. 9 job 15. 11 psal . 77. 2. 10 ▪ psa . 71. 15 , 16 , 19 , 24 ps . 119. 142 heb. 13. 8 isa . 45. 7 , 8 15 cant. 5. 6. isa . 8. 17 psal . 73. 1 heb. 1. 12 1 john 1. 4 isa . 64. 7 psa . 116. 7 heb. 10. 17 rom 8. 1 , 33 psal . 9 ▪ 10. luke 24. 25 heb. 4. 16. 1 thes . 5. 16 gal. 3. 28 1 joh. 1 , 7 ps . 103 ▪ 12 1 joh. 4. 17 col. 1. 28 cant. 4. 7 rom. 8. 32 heb. 10. 19 20 , 22 , 23 heb 4. 15 16. heb. 10. 22 23 rom. 8 33 38 , 39 isa . 57. 19 , 20 1 cor. 1. 21 1 pet. 1. 21 luke 1. 29 , 30 luke 2. 9 , 10 luke 5. 8 , 9 acts 10. 43. eph. 1. 7. isa . 61. 10 isa . 44 22 heb. 9. 26 1 joh. 1. 7. heb. 10. 12. dan. 9. 24. 1 joh 5 , 10 mal. 3. 6 num. 23. 19 heb. 8. 12. & 10 rom. 8. 1 remissâ culpâ remittitur poena . hebr. 10. 12 , 14 rev. 1. 5 2 cor. 5. 21 heb. 9. 26 jer. 23. 6 rom. 10. 4 & 8. 1 , 33 jer. 50. 20 quod tegiur non videtur , quod non videtur non imputatur , quod non imputatur non punietur . rom. 4. 7 jer. 50. 20 2 cor. 5. 19 isa . 53. 11 heb. 12. 10 isa . 43. 25 james 1. 2 rev. 3. 19 * god afflicts his owne children . non studio nocendi , sed desiderio sanandi . isa . 27. 9 hebr. 12. 7 , 8 heb. 12. 10 rom. 8. 28 isa . 53. 10 , 11 rom. 6. 14 1 discouragement psal . 26. 2 & 129. 23 , 24 heb. 4. 12 psal . 26. 2 hos . 11. 12 hos . 7. 8. hos . 12. 1. hos . 11. 4. & 14. 5 jonah 2. 2 ▪ 4 , 7 2 discouragement 1 john 2. 12 , 13 heb. 5. 13 gal. 4. 19 1 pet. 2● 2 gal 2. 2. 20 non progredi est regredi . luke 1. 74 ▪ 1 cor. 3. 1 job 23. 8 , 9 ne●em . 1. 11 hos . 14. 8. isa . 48. 17 psal . 92. 12 13 ▪ 14 hos . 14. 5. 6 isa . 31. 15 isa . 41. 18. isa . 35. 6 , 7 judg. 5. 31 job 17. 2 3 discouragement jer. 5. 3 ezek. 3. 6. ezek. 36 , 26 , 27 , 31 isa . 63. 16 , 17. isa . 6. 5 eph. 5. 13 gal. 5. 17 john 16. 8. rom. 7. 9 zech ▪ 12. 1 heb. 5. 7. rom. 7. 23 24. heb. 8. 12. 2 cor. 5 ▪ 19 rom. 7. 25 ezek. 36. 29. ps . 114. 8. 4 discouragement * et quod ipsi omnino nequ●unt , alius nimirum christus praestaret & legi prorsus satisfecit , l●gis maledictio omnino perituris . luth. psal . 77. 9 , 10 pro. 20. 27 matt. 5 ▪ 16 1 cor. 6. 20 jam. 2. 1● luk. 8. 13. isa . 50. 10. hab. 2. 3 , 4 * lex data est ut gratia quaeratur , gratia data est ut lex impleatur . luther on gal. 3. 2. rom. 8. 4. luk. 17. 10 isa . 64. 6 1 cor. 1. 30 haec voluntatis perfecta impletio , sanctificatio est christi , & hac nos sanctificat quia nobis imputatur . zan. heb. 10. 5. ni●i gratuita , non est gratia . rom. 11. 6 rom. 1. 17 2 cor. 5. 7 gal. 2. 20 rom. 4. 20 2 cor. 1. 22 ▪ rom. 8. 16 the way for assurance . eph. 1. 13 eph. 4. 30 heb. 10 ▪ 22 1 cor. 1. 30 gal. 2. 20 1 cor. 3. 23 1 cor. 6. 11 eph. 2 , 5 , 10 20 eph. 3. 17 eph. 4. 24. eph. 5. 30 phil. 3. 9 phil. 4. 13. col. 1. 28. col. 3. 11. 3. heb. 5. 7 , 8 rom. 5 19 quae in lege data sunt facienda , per fidem ostenduntur facta . * 1 cor. 3. 22 , 23. 2 cor. 5. 7 rom. 1. 17 ephes . 4. 8. isa . 53. 4 isa . 26. 12 ▪ isa . 26. 12 ▪ rom. 8. 37 rom. 5. 19 rom. 10. 4 eph. 4. 24. heb. 11. 6 heb. 11. 1 luk. 17. 10 isa . 64. 6. 5 discouragement rom. 8. 24 surgit post nubila phoebus . psal . 30. 5 syd●ra n●cte mica●● . v●ra virtus non apparet in prosperis , eminet in adversis . luke 24. 15 , 16. 31 ●ant . 3. 2. non deserit etiamsi deserere videatur . isa . 60. 2. psal . 88. 14. isa . 8. 17. isa . 64. 7. isa . 49. 14 15. * jsa . 45. 15. * cant. 5. 6. jer. 51. 5. jsa . 54. 7. 8. job 23. 8. 9. jsa . 54. 5 jer. 31. 9 , jsa . 8. 17. isa ▪ 49. 14 15. 16. jsa . 44. 7. jer. 51. 5. hosea 2. 14. isa . 57. 18. jer. 3. 13 ▪ 14. isa . 60. 2. hosea 14. 2. 6 discouragement . 1 king. 11 9. ephes , 2. 4 5. john 1. 2. 1. isa . 55. 8 , 9 rom. 8. 1 , 2 3 ▪ 4 , 3● , 39 rom. 10. 4 gal. 5. 17. eph. 1. 4 ● cor. 1. 30 rom. 7. 15 17 , 20 ▪ 1 jo● . 3. 9. ps . 103. 14 gal. 5. 22 , rom. 5. ● , 2 eph. 2. 18 eph. 3. 12. rom. 6 ▪ 1 , 2 3 , 8 rom. 5. 20 ● cor. 12. 9 rev. 3. 7 , 8 psalm 51. ephes . 1. 5. 1 pet. 2. 5. heb. 13. 8 psal . 5. 11. psal . 32. 11 1 thes . 5. 16 phil. 4. 4. ne● . 8. 10 psal . 40. 16 1 jo● . 2. 1. 2 joh. 8. 44. rom. 7. 1● jer. 8. 4. mic. 7. 7 , 18 19 , 20. heb ▪ 8. 1● . gal. 3. 13 ▪ 2 cor. 5. 21 1 cor. 1. 30 rom. 8. 33 heb. 4. 16. heb. 10. 22 ▪ ( 7 discouragement . opera ante fidem inania , ut cursus cel●rimus praeter viam . rom. 14. 23. 2 tim. 1. 9 quicunque salutem non ex mera gratia per fidem ante omnia opera percipit , nunquam attinebit . phil. 3. 9 gal. 2. 20 isa . 55. 1 job 9. 10 * evangelium assert remissionem per imputationem justitiae , 〈◊〉 vitam aeternam ●ine conditione legis aut operum nostrorumpunc ; melanct ▪ rom. 3. isa . 55. 8 , 9 isa . 9. 6 zech. 9. 17 rom. 8. 1 phil. 4. 12 13. * sola est dei adoptio quae nos efficit idoneos . calvin col. 1. 12 luk. 24. 5 * filio nato debetur haereditas , non ex merito ipsius eum nihil fit meritus ; sed quia est natus ●ili● pa●ri . ●orn . in gal. 3. isa . 45. 24. 25 col. 2. 10 & 1 ▪ 28. jer. 3. 14 rom. 8. 4 gal. 2. 19 1 joh. 4. 17 rom. 10. 4 ps . 32. 1 , ● rom. 4. 7 jer. 50. 20 2 cor. 5 19 heb. 12. 10 isa . 43. 25 cant. 4. 7 & 2. 10 isa . 61. 10 psal . 103 12 * gal. 3. 28 dan. 9. 24 cant. 6. 3 ezek. 16 3 , 4 , 5 , 6 rom. 5. 8 , 9 , 10. isa . 61. 1 , 2 3 heb ▪ 11. 6 rom. 14 23 rom. 10. 3 rom. 10. 4 col. 3. 11. rom. 4. 5 psal . 8 19. 96 luk. 1 74 isa 64. 6 ezek. 36. 31 phil 3. 8 , 9 isa . 6. 5 , 6 matth. 8. 8 job 40. 4 , 5. job . 42. 5 , 6. 8 discouragement ezek. 36. 29 v. 31. zech. 12. 10 , 11 lam. 5. 16 act. 16. 14 29 * regnum coelorum non servorum stipendium ; sed filiorum est haredi●as . calv. luke 5. 8 9. discouragement . see rom. 7. from v. 15 to the end . gal 6. 1 jam. 5. 17 rom 7. 14 15 , 16 ▪ 25. rom. 4. 6 , 7. rom. 3. 24 psal . 32. 1 , 2. 2 cor. 5. 7. gal. 2. 20. 1 cor. 1. 30. rom. 7. 25 1 cor. 1. 6. 19. 1 cor. 3. 23 10. discouragement . luke 1. 74. prov. 19. 15. psa . 73. 26 11. discouragement . cor. 2. 5. 7 2 cor. 5. 7 gal. 2. 20. ps 77. 5 , 6 jam. 1. 17 john 13. 1 ●er . 31. 3 ps . 103. 17 isa . 54. 8 jer. 2. 2. 2 cor. 12. 10 cant. 8. 5. psal . 62 ▪ 7 psa . 73. 26 jer. 32 ▪ 40 isa . 54. 10. jer. 33. 20. rom. 4. 18 19. heb. 11. 1 rom. 8. 1 ▪ 2. 12. discouragement . 13. discouragement . joh. 15. 5 2 cor. 8 12 psal . 145. 19. isa . 42. 3 neb. 1. 11 rom. 7. 18 19 , 20 , 21. gal. 2. 10 ▪ eph. 2. 8 , 9 joh. 16. 7 , 8 , 9 , 10. job 42. 6 ezek. 20 43 isa . 6. 5 , 6 dan. 10. 8 heb ▪ ●0 . 35 1 cor. 3. 1 john 8. 44 eph. 2. 12. 13 1 pet. 2. 10. luke 18. 27. jer. 32. 17 math. 8. 2. 14. discouragement . psa . 23. 4. isa . 50. 10. psa . 30. 5. sol nunquam totus obscuratur , quod luna minor sit . psa . 88. 15 16. job 19. 10 11 psa . 31. 22 psa . 55. 45 ps . 77. 8 , 9 lam. 3. 2. to ver . 19. nah. 1. 3 job 7. 20 , 21 job . 21. 13 14 , &c judges 6. 12 , 13. luk. 24. 15 16 , 31. psal . 32. 1. 2 cor. 5. 19. rom. 4. 6. isa . 26. 3 , 4 isa . 43. 2 , 3 4. luk. 1. 78. 79 heb. 10. 35 , 37 , 38. mic. 7. 8 , 9 15 discouragement . 1 joh. 4. 19 2 cor. 5. 14 rom. 5. 8. ephes . 2. 12 , 1● . hos . 11. 4. jer. 31 3. joh. 6. 37 joh. 10. 30 isa . 40. 29. 30 , 31. mat. 5. 6 rom. 8. 9 , 10 , 11. 14. isa . 6. 5 , 6. isa . 61. 1 , 2. matt. 9. 23 16 discouragement . ephes . 1. 18 , 19. 1 joh. 5. 1● isa . 6. 5. act. 13. 48 rom. 5. 8. & 4. 5. & 5. 6. hos . 2. 23 psa . 119. 49 cant. 2. 16 jam. 1. 17. mal. 3. 6. rom. 3. 3 2 tim. 3. 13. 17 discouragement . eph. 1. 13. 1 tim. 1. 15. isa . 45. 22. 1 joh. 5. 13 ephes . 1. 18 19 , mat. 16. 17 zech. 9. 12 ps . 147. 11 psa . 33. 18 mat. 1. 21 rom. 8. 16 john. 6. 69 rom. 8. 33 34 , 35 , 38 , 39. ezek. 34. 30. heb. 5 13. 14. heb. 10 15 18 discouragement . * certane in me de meipso cujus potissimum esse videar . luk. 8. 47 , 48. isa . 5. 20 num. 21. 9 isa . 45. 22. gal. 3 , 28 mark. 9. 24 heb. 6. 18 19 gen. 2. 7. cant. 2. 10 eph. 1. 13. 1 john. 5. 6 , 10. rom. 8. 16 john 6 69 heb. 3. 12. heb. 4. 6 heb. 3. 19. luke 11. 23. 1 jo● . 4. 18 19 discouragement . deut. 29. 29. gen. 3. 2 , 3 20 discouragement . john 7. 37. rev. 22. 17 mat. 12. 20 psal . 147. 11 psal . 11. 1. act. 16. 31 isa . 6. 5 , 6 matth. 8. ● luk. 5. 8 mark 9. 24 rom. 8. 5 , 6 , 7 rom. 7. 18 19 compared with 21 and 15 verses . mat. 6. 21. col. 3. 2. neh. 1. 11 psa . 145. 19 1 pet. 2. 2 , 3 ignoti nulla cupido . phil. 2. 13. psa . 145. 19. rom. 6. 20. 2 cor. 3. 5 gen. 6. 5. 1 cor. 2. 14. deut. 29. 4. eph. 1. 17 , 18. eph. 1. 18 19. 1 john 5. 13. marke 9. 24. rom. 8. 5. 6 , 7. phil. 1. 29. gal. 5. 22 john 15. 4 rom 8. 9 , 10. acts 13. 48. 21. discouragement . jonah 3. 9 psa . 139. 17 , 18. marke 5. 36. luke 15. 1 , 2. isa 65. 2. 3 rev. 3. 20. 1 joh. 1. 9 22. discouragement . phil. 4. 6 phil. 2. 20 phil. 2. 20 heb. 13. 5 1 pet. 5. 7. 23. discouragement . heb. 11. 17 , 18. rom. 4. 3. 17 , 18. 2 cor. 3. 7 8. gal. 3. 2. 1 rom. 7. 3. 4. eph. 4. 22 ▪ 23 , 24. 24. discouragement . psal . 51. 12 psal . 77. 2. 25 discouragement . rom. 4. 2 , 5. isa . 55. 3. jer. 31. 3. rom. 8. 35 , 38 , 39 heb. 13. 20 mal. 3. 6 heb. 13. 8 1 cor. 1. 30. numb . 23 19 rom. 4. 25 rom. 8. 33 34 rom. 8. 1. 2 tim. 2 19. heb. 7. 25. rom. 8. 26 isa . 54. 17. 26. discouragement . heb. 4. 2 1 pet. 2 , 9 , 10. isa . 64. 4. isa . 8. 17. heb. 12. ● 1 joh. 5. 13 eph. 1. 18 , 19 27 discouragement . hos . 14. 4. hos . 2. 19. deut. 30. 6 2 cor 5. 14. 1 joh. 4. 19 28. discouragement . * quod vitium per legem demonstrandū per gratiam sanandum . 2 cor. 3. 18 isa . 55. 8 , 9 job . 9. 10. joel 2. 21. luk. 1. 37. 1 aggravation . jer. 3. from 21 to 25 2 aggravation . 2 king. 21 4 , 11 , 16. luk. 7. 47 1 tim. 1. 15. isa . 9. 6. 3 aggravation . 1 king. 11 9. 4. aggravat . jer. 3. 7 5. aggravat . jer. 3. 3. 8 6. aggravat . jer. 2. 30. jer. 6. 29. isa . 57. 17 18. 7. aggravat . jer. 3. 1. 6 8. aggravat . jer 3. 25 9. aggravat . 2 sam. 11. 3 , 4 , 15 , 17 matth. 26. 70 , 72. 10 aggravat . jer. 3. 6 , 12 11 aggravat . jer. 2. 31 12 aggravat . jer. 2. 2● . 13. ag●gravation . 2 jer. 33. 2 king. 21. ch . 9. 11. 16. 26 acts 11. 16. 2 chron. 33. ch . 18 19 , 22 , and 23. verses . 9 rom. 15 16. 18. ver . 14. aggravation . 3 jer. 5. 15. aggravation . 2 jer. 20. 16. aggravation . 2 jer. 35. 17. aggravation . 2 jer. 25. 3 lam 8. 18. 19 job 10 4 rom. 18 2 ephes . 12 116 psa . 6 9 psa . 10. rom. 4. 4 , 5 , 6. gen. 29. 30. jer. 31. 20. num. 21. 8 joh. 3. 14. isa . 45. 22 heb. 6. 11. 18 , 19. job 4. 18. rom. 10. ● zech. 13. 1 john 13. 8 29 discouragement . jer. 30. 17 , 22. 30. discouragement . isa . 56. 3 , 5 nah. 1. 3. 1 king. 19 12. eccles . 9. 1 2 , 3 cant. 5. 5. 6 job 23. 8 , 9 psal . 23. 4 psal . 73. 1. deus promittendo se fecit debitorem . god in promising hath made himselfe our debtor isa . 6. 5 rom. 3. 3 2 tim. 2. 13. isa . 43. 25. mic. 7. 18 , 19 , 20. mat. 3. 17 num. 23. 19. rō . 4. 2 , 5. isa . 38. 14 17 mal. 3. 6 heb. 13. 8. 1 thes . 5. 16 psal . 32. 11 hos . 2. 14 , 15 isa 54. 7 , 8 jer. 51. 5 neh. 9. 16 17 john. 13. 1 ephes . 1. 4 john 6. 56 col. 3. 3 ver . 4 phil. 3. 9 1 cor. 15. 17 act. 13. 39 rom 7. 15 16 , 17 , 20 , 25 gal. 5. 17 psal . 103. 14. * quia quae in lege data sunt facienda , per fidem ostenduntur facta . ambr. rom. 6. 14 gal. 5. 18. * deus non nisi perfecta justitia remunerat●r . 1 cor. 1. 30 2 tim. 1. 9 heb. 13. 8. isa . 53. 11 2 sam. 12 , 13 rom. 5. 18 qui in nobis peccatores sumus , in christo , et per christum justi sum● . isa . 45. 24. psal . 111. 3. rom. 5. 13 rom. 4. 6 , 7 , 8. ps . 71. 15 , 16 , 19 , 24. hos . 14. 6 , 7. 1 cor. 12. 12 , 13. & 6 ▪ 17. eph. 5. 30. heb. 2. 11. * joh. 17. 11 , 23. joh. 5. 5 ▪ 7. rom. 8. 4 gal. 2. 19 rom. 7. 4 rom. 3. 25 , 26 col. 1. 28 * john 17. 23 hebr. 10. 14 1 joh. 1. 7. isa 35. 8 & 38. 17 ps . 103. 12 dan. 9. 24 ezek. 16. 14 isa . 61. 10. col. 2. 9 , 10 , 13. 1 john 4. 17. isa . 53 , 11 , 12 , 5. joh. 17. 23 cant. 4. 7. psal . 45. 13 rom. 8. 33 38 , 39. * christus ut solus justus est , ita suam justitiam in nos transferendo , justos nos reddit . * heb. 10 19 , 20 , 22 , 23 , 35. rom. 8. 1 , 2. 33 , 35. * matt. 14. 30 , 31. gal. 1 16. 1 cor. 2. 14. gal. 5 4 , 5 , 6 gal. 3. 9 10 jam. 2. 23 , 24. rom. 7. 24 25 gal. 3. 13 hab. 2. 4 gal. 2. 20. col. 3. 3 , 4 1 cor. 12. 11 mal. 4. 2. gal. 1. 16. isa . 50. 11 1 joh. 2. 1 * millemali species , mille salutis erunt . rom. 7. 14 ps . 89. 30 , 31 , 32 , 33 , 34. isa . 63. 7. 2 cor. 12. 9 , 10. cant. 8 , 5 rev. 3. 4. rev. 3. 8 , 10 judg. 14. 14 cant 5. 2 , 8 , 10 , 11. 1 cor. 3. 22 , 23. isa . 61. 10. 1 joh. 1. 7. heb. 9. 26 isa . 53. 11 dan 9. 24. heb. 9. 26 isa . 43. 25. joh. 8. 36. gal. 4. 6. rom. 10. 3 rom. 5. 15 19. rom. 4. 20 22 cant. 1 , 5. rev. 3. 18. isa . 65. 10. deus no● non nisi in ea perfectione , in quâ christus resurrexit intuetur . olev . 2 cor. 5 〈◊〉 rom. 5. 19 col. 1. 22. gal. 5. 1. 13. gal. 3. 13 , 14. rom. 10. 4 rom. 3. 19 rom. 6. 14 rom. 8. 3 , 4 8 rom. 2. 7 rom. 6. 2 col. 14. 4 eph. 8. 8 rom. 21 91 psa . 10 1 luk. 74 75. 2 cor. 3. 17 rom. 8. 15 gal. 3. 17. gal. 4. 5. hos . 14. 4. hab. 2. 4 2 tim. 1. 7. act. 13 39. col. 1. 28 rom. 10. 4 joh. 17. 23 col. 3. 3. eph. 2. 6. rom. 7. 24 vers . 25 , * expiatio christi viget in aternum . heb. 10. 12 14 rom. 8. 1 1 cor. 1. 3. 23. rom. 10. 4 rom. 8. 33 , 34 , 35 , 38 , 39. ps . 143. 2. gal. 2 16. isa . 45. 24. 25. 2 sam. 23. 5. 2 tim. 2. 19 1 pet. 1. 3. rom. 8. 1 , 2 , 5 , 11. 2 thes . 2. 16. 1 thes . 5 16 heb. 11. 11 , 21 , 16 job 13. 15 mat. 11. 21 2 cor. 5. 21. mat. 21. 5. joh. 3. 23 isa . 53. 5 , 6 , jer. 31. 34. 11 rom. 8. 33 38 , 39. & 3. 24. 28. act. 13 39 rev. 1. 5. rom. 5. 1 & 4. 25 eph. 1. 6 , 7 rom. 5. 9. 10. heb. 10. 10 to 14. 2 tim. 2. 13 1 cor. 〈◊〉 . 30. 14 hos . 5. 57 isa . 18 19. 7 micah 19. 17 john 17. 19. 89 psal . from 30. unto 37. v 9 nehem. 16 , 17. 43 isa . 25 42 isa . 2 3 1 sam. 3. 10. 7 characters of one that lives by fai●h in infirmities . 11. mat. 6. 1 john 5. 3. 45 isa . 24 3 jude . 20 acts 31. 3 gal. 28. 23 jer. 6. 35 job . 7. 3 hab. 17 18. 17 job . 9. 84 psa . 7. 45 isa . 24 40 isa . 29 , 30. phil. 4. 13. 1 cor. 10. 13. 1 jam. 12. 121 psa . 8 36 job 7. 17 john 15. 27 ps . 4 , 5 act. 26 , 18 act. 26. 18 1 pet. 1. 4. 1 thes . 4. 17. 1 cor. 2. 9 2 cor. 4. 14 , 15 , 16 christs eternal existence, and the dignity of his person asserted and proved in opposition to the doctrine of the socinians : in several sermons on col. i, 17, 18, 19, 20, 21 verses / by the reverend tho. manton. manton, thomas, 1620-1677. 1685 approx. 306 kb of xml-encoded text transcribed from 129 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(eebo-tcp ; phase 1, no. a51837) transcribed from: (early english books online ; image set 99480) images scanned from microfilm: (early english books, 1641-1700 ; 1552:19) christs eternal existence, and the dignity of his person asserted and proved in opposition to the doctrine of the socinians : in several sermons on col. i, 17, 18, 19, 20, 21 verses / by the reverend tho. manton. manton, thomas, 1620-1677. [8], 248 p. [s.n.], london printed : 1685. dedication signed: tho. jacomb. error in paging: p. 135-150 repeated in numbering. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices. jesus christ -divinity. socinianism -controversial literature. sermons, english -17th century. 2003-03 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-06 rina kor sampled and proofread 2003-06 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion christs eternal existence , and the dignity of his person asserted and proved . in opposition to the doctrine of the socinians . in several sermons on col. 1.17 , 18 , 19 , 20 , 21. verses by the reverend tho. manton , d. d. london , printed in the year , 1685. to the christian reader . here are presented to thy view , some of the further profitable and pious labours of that eminent divine dr. manton ; ( now with god ) : who though like a tree full of fruit , he has already yielded much fruit , yet still more and more falls from him . since his much to be lamented death , two very large volumes ( with some lesser ) of his sermons , have been published ; which give a clear discovery to the world of his great abilities for , and great diligence in , the office and work of the ministery . now this small piece succeeds ; which in comparison of the former , is but a poor stripling , but as the shaking of an olive tree , as the gleaning grapes when the vintage is over . yet let it not be rejected or slighted upon that account ; for though 't is not so bulky as they , yet ( according to its proportion ) 't is of equal value , and shews the same head and heart which they do . my pen , ( upon this opportunity , ) would fain be launching forth into the commendation of the worthy author , but i will not suffer it ; considering , how little he needs that from any , and how much he is above it as from me . neither will i suffer it to run out in the commending of these sermons ; for i hope , to impartial and judicious readers they will commend themselves , ( the best way of commending . ) i only recommend them , as judging them worthy of the perusal of all who are desirous of a fuller knowledge of our lord jesus . for he is the grand subject treated of in them . his person , offices , works , blesssings , are here described , asserted , vindicated , and improved . our redemption by his blood ; his being the image of the invisible god , the first-born of every creature ; his creating and sustaining all things ; his headship over the church , prae-existence before all created beings , his being the first-born from the dead , the union of the two natures in his person ; his reconciling of sinners to god through the blood of his cross , these are the heads insisted upon in these sermons , ( the author following the apostle , col. 1.14 . ad 20. ) and are not these great points ? of a very sublime nature ? containing the very vitals of gospel revelation ? can ministers preach , print , too much of them ? can private christian hear , read , meditate too much of them ? oh they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of god! in which is manisfested the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisedom of god ; which the angels desire to look into : which are the wonder and astonishment of heaven , which put such a transcendent excellency upon the knowledge of christ. should we not therefore thankfully receive and diligently peruse all discourses , that may clear up our light in and about these profound mysteries . i hope the consideration hereof will make these sermons acceptable to many gracious souls . they all hanging upon this string , and pointing to this argument ( of what christ is , has done , suffered and procured for believers , ) they are not unfitly put together , and printed by themselves , in this small volume . several of the points mentioned are controversial ; for a long tract of time there has been hot disputes about them ; what volumes pro and con have been written , both by antient and modern divines about them ! but our reverend author does not so much concern himself in what is polemical and controversial , but chose rather in a plainer way ( as best suiting with sermon-work ) , to assert and prove the truth by scriptural testimonies and arguments : and that he has done to the full . reader , whoever thou art into whose hands these sermons shall come , let me assure thee , they are the genuine work of the person whose name they bear . they were copyed out from and according to his own notes , by one who i am sure would be as exact therein as possibly he could . but how earnestly could i wish , if god had not seen it good to order it otherwise , that the author himself might have lived to have reviewed and polished them ! ( for what hand so fit to polish the stone as that which cuts it : ) but now what is amiss , must be left to the understanding reader to discover , and to the candid reader to pardon . christian , i commit thee to god ; he bless thee , and all the labours of his faithful servants ( whether living or dead ) to the promoting of thy spiritual and eternal good . which he ardently desires who is , thine to serve thee in our lord iesus , tho. iacomb . redemption by christ . serm. i. col . 1.14 . in whom we have redemption through his blood even the forgiveness of sins . the apostle in the former verse , had spoken of our slavery and bondage to satan , from which christ came to deliver us ; now because sin is the cause of it , he cometh to speak of our redemption from sin : in whom we have redemption through his blood , even the forgiveness of sins . here is i. the author . ii. the benefit . iii. the price . the point is this . doct. that one principal part of our redemption by christ is remission of sins . here i shall shew you , 1. what remission of sins is . 2. the nature of redemption . 3. that remission of sins is a part , and a principal part of it . 1. what remission of sins is . both terms must be explained , what sin is , and what is the forgiveness of sin . for the first . sin is a violation of the law of the eternal and living god. 1 ioh. 3.4 . whosoever committeth sin , transgresseth also the law , for sin is the transgression of the law . god is the law-giver , who hath given a righteous law to his subjects , under the dreadful penalty of a curse . in his law there are two things ; the precept and the sanction : the precept is the rule of our duty , which sheweth what we must do , or not do . the sanction or penalty sheweth what god will do , or might justly do , if he should deal with us according to the merit of our actions : accordingly in sin , there is the fault and the guilt . ( 1. ) the fault . that man who is gods subject , and so many ways obliged to him by his benefits , instead of keeping this law should break it upon light terms , and swerve from the rule of his duty , being carried away by his own ill disposed will , and base lusts. it is a great and heinous offence , for which he becometh obnoxious to the judgment of god. ( 2. ) the guilt : which is a liableness to punishment , and that not ordinary punishment , but the vengeance of the eternal god , who every moment may break in upon us . where there is sin , there will be guilt ; and where there is guilt , there will be punishment , unless we be pardoned and god looseneth the chains wherewith we be bound . secondly , forgiveness of sin , is a dissolving the obligation to punishment , or a freedom in gods way and method , from all the sad and woful consequences of sin . understand it rightly . 1. 't is not a disanulling the act , as it is a natural action ; such a fact we did , or omitted to do ; factum , infactum fieri nequit : that which is done , cannot be undone . and therefore though it be said , ier. 50.20 . the iniquity of iacob shall be sought after , and the sins of iudah , and they shall not be found ; for i will pardon them whom i reserve . yet that must not be understood as if god would abolish the action , and make it , as if it had never been , for that is impossible . but he would pass by , and overlook it as to punishment . 2. nor is it abolished as a faulty or criminal action , contrary to the law of god , the sins we have committed are sins still , such actions as the law condemneth . forgiveness is not the making of a fault to be no fault ; an accused person may be vindicated as innocent , but if he be pardoned , he is pardoned as an offender . he is not reputed as one that never culpably omitted any duty , or committed any sin , but his fault is forgiven upon such termes as our offended governour pleaseth . i will be merciful to their unrighteousness , and forgive all their sins , heb. 8.12 . they are pardoned as sins . 3. nor is the merit of the sinful act lessened : in it self it deserveth condemnation to punishment . merito operis , it is in its self damnable , but quoad eventum , rom. 8.1 . there is no condemnation to them that are in christ iesus , &c. because the grace of the gospel dischargeth us from it , we must still own our selves deserving the wrath of god , which maketh for our constant humiliation and admiration of grace : so that he that is pardoned , still deserveth punishment . 4. it remaineth therefore that forgiveness of sin , is a dissolving the obligation to punishment , or passing by the fault , so as it shall not rise up in judgement against us to our confusion or destruction : the fault is the sinners act , the punishment the judges , which he may forbear on certain termes stated in the law of grace . he passeth by the fault so far , that it shall not be a ground of punishment to us . i prove it 1. from the nature of the thing : for there is such a relation between the fault and the guilt , the sin and the punishment , that the one cannot be without the other : there can be no punishment without a preceding fault and crime : therefore if the judge will not impute the fault , there must needs be an immunity from punishment , for the cause being taken away , the effect ceaseth ; and the sin committed by us , is the meritorious cause of punishment . if god will cover that , and overlook it , then forgiveness is a dissolving the obligation to punishment . 2. from the common rule of speaking used among men ; for surely the scripture speaketh intelligibly . now in the common way of speaking , he cannot be said to forgive or remit a fault , that exacteth the whole punishment of it . how can a magistrate be said to forgive an offender , when the offender beareth the punishment , which the law determineth ? and what do men pray for to god , when they pray for the forgiveness of sins , but that they may be exempted from the punishment which they have deserved . 3. it would seem to impeach the justice and mercy of god , if he should exact the punishment where he hath pardoned the offence . his iustice , to flatter men with hopes of remitting the debt , where he requireth the payment . his mercy , in making such fair offers of reconciliation , when still liable to his vindictive justice ; there may be indeed effects of his fatherly anger , but not of his vindictive wrath . 4. the phrases , and way of speaking in scripture by which forgiveness of sin is set forth , shew , god doth blot out our sins ; psal. 51.2 . wash me throughly from my iniquity , and cleanse me from my sin . and cover them ; psal. 32.1 . blessed is he whose transgression is forgiven , whose sin is covered . to cast them behind his back ; isa. 38.17 . thou hast cast all my sins behind thy back . and cast them into the bottom of the sea ; micah 7.19 . thou wilt cast all their sins into the depth of the sea. to remember them no more ; ier. 31.34 . i ●ill forgive their iniquity , and i will remember the●r sin no more . by such emphatical metaphors doth it express gods free and full forgiveness , if we seriously enter into his peace : and do clearly shew , that if god punisheth sins , he doth remember them ; if he avenge them , he imputeth them ; if they are brought into the judgement against us , they are not covered ; if he searcheth after them , he doth not cast them behind his back : if he bringeth them into light , he doth not cast them into the depths of the sea : much more if he punish us for them . secondly , the nature of redemption . what is redemption by the blood of christ ? in opening it to you , i shall prove six things . 1. a captivity or bondage . 2. that from thence we are freed by a ransom , or price paid . 3. that none but christ was fit to give this ransom . 4. that nothing performed by christ was sufficient , till he layed down his life . 5. that thence there is a liberty resulting to us . 6. that we do not actually partake of the benefit of this ransom , till we be in christ. 1. our being redeemed , supposeth a captivity and bondage : all men in their unrenewed estate are slaves to sin and satan , and subject to the wrath of god : that we are slaves to sin , appeareth by scripture and experience ; titus 3.3 . serving divers lusts and pleasures . ioh. 8.34 . whosoever committeth sin , is the servant of sin . men imagin a life spent in vanity and pleasure , to be a very good life ; it were so , if liberty were to be determined by doing what we list , rather than what we ought . but since it is not , experience sheweth that they are convinced of their brutish satisfactions as mean and base , yet they cannot leave them , for that true , and solid happiness offered by christ : now as they are under sin , so they are under satan , who worketh in the children of disobedience , eph. 2.2 . and hath a great power over wicked men in the world , who fall to his share , as the executioner of gods curse , and are taken captive by him at his will and pleasure , 2 tim. 2.26 . this is the woful captivity and servitude of carnal men , that they fall as a ready prey into the mouth of the roaring lion : now for this they are liable to the curse and wrath of god : therefore called children of wrath even as others , eph. 2.3 . that is , obnoxious to his righteous displeasure and punishment : thus were we lost in our selves under sin , satan , and the wrath of god , from which we could no way free our selves , and if grace had not opened a way for us to escape what should we have done ? 2. to recover us , there was a price to be paid by way of ransom to god. we are not delivered from this bondage by prayer or intreaty , nor by strong hand or meer force , nor yet by the sole condescension and pity of the injured party , without seeking reparation of the wrong done ; but by the payment of a sufficient price , and just satisfaction to provoked justice . this price was not payed indeed to satan who detaineth souls in slavery as a rigid usurping tyrant , or merciless gaoler ; ( from him indeed we are delivered by force ) but the price was paid to god. man had not sinned against satan , but against god , to whom it belongeth to condemn or absolve : and god being satisfied , satan hath no power over us , but is put out of office . as the executioner hath nothing to do , when the judge and law is satisfied . now that redemption implyeth the paying of a price is clear , because the word importeth it , and the scripture often uses this metaphor , matth. 20.28 . the son of man came not to be ministred unto , but to minister ; and to give his life a ransom for many . 1 tim. 2 : 6. who gave himself a ransom for all , to be testified in due time . redemption in the general , is a recovery out of our lost estate . god could have saved men by the grace of confirmation , but he chose rather by the grace of redemption . this recovery was not by a forcible rescue , but by a ransom . christ in recovering his people out of their lost estate , is sometimes set forth as a lamb , sometimes as a lion : in dealing with god , we consider him as the lamb slain , rev. 5.5 , 6. in dealing with satan , and the enemies of our salvation , he doth as a lion recover the prey . but why was a ransom necessary ? because god had made a former covenant , which was not to be quit and wholly made void , but upon valuable consideration , least his justice , wisdom , holiness , veracity , authority should fall to the ground . 1. the honour of his governing justice was to be secured and freed from any blemish , that the awe of god might be kept up in the world ; rom. 3.5 , 6. and gen. 18.25 . that be far from thee , to do after this manner , to slay the righteous with the wicked : and that the righteous should be as the wicked , that be far from thee : shall not the judge of all the earth do right ? if god should absolutely pardon without satisfaction equivalent for the wrong done , how should god else be known and reverenced as the just and holy governour of the world ? therefore , rom. 3.25 , 26. 't is said , whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god : to declare i say at this time his righteousness ; that he might be just , and the justifier of him which believeth in iesus . 2. his wisdom : the law was not given by god in jest , but in the greatest earnest that ever law was given : now if the law should be recalled without any more ado , the law-giver would run the hazard of levity , mutability and imprudence in constituting so solemne a transaction to no purpose . paul was troubled when forced to retract his word , 2 cor. 1.17 , 18. that his word should be yea to day , and nay to morrow : therefore when god had said , thus i will govern the world , he was not to part with the law upon light termes . 3. his holy nature would not permit it . there needed some way to be found out , to signifie his purest holiness , his hatred and detestation of sin , and that it should not be pardoned without some markes of his displeasure . his soul hates the wicked , and the righteous god loveth righteousness , psal. 11.6 . 4. his authority . it would be a derogation from the authority of his law , if it might be broken , and there be no more ado about it . now that all the world might know , that it is a dangerous thing to transgress his laws and might hear and fear , and do no more presumptuously , god appointed this course , that the penalty of his law should be executed upon our surety , when he undertook our reconciliation with god , gal. 4.4 . 5. the veracity and truth of god. it bindeth the truth of god which sinners are apt to question ; gen. 3.5 . hath god said ? and deut. 29.19 , 20. we look upon the threatnings of the law as a vain scare-crow , therefore for the terror and warning of sinners for the future , god would not release his wrath , nor release us from the power of sin and satan , which was the consequent of it , without a price and valuable compensation . thirdly , none was sit to give this ransom but jesus christ , who was god man : he was man to undertake it in our name , and god to perform it in his own strength : a man that he might be made under the law , and humbled even to the death of the cross for our sakes , and all this was elevated beyond the worth of created actions and sufferings by the divine nature which was in him , which perfumed his humanity and all done by it , and in it . this put the stamp upon the mettal , and made it current coin , imposed an infinite value upon his finite obedience and sufferings . by taking humane nature a price was put into his hands to lay down for us , heb. 10.15 . and his divine nature made it sufficient and responsible , for it was the blood of god , acts 20.28 . feed the church of god , which he hath purchased with his own blood. and heb. 9.13 . for if the blood of bulls and goats , and the ashes of an heifer , sprinkling the unclean , sanctifyeth to the purifying of the flesh ; how much more shall the blood of christ who through the spirit offered himself without spot to god , purge your conscience from dead works to serve the living god. it was that flesh and blood which was assumed into the unity of his person ; as a slip or branch grafted into a stock is the branch of the stock , and the fruit of it is the fruit of the stock . a naked creature without this union , could not have satisfied the justice of god for us : this made his blood a precious blood , and his obedience a precious obedience . in short god-man the son of god , and the son of adam , was he that redeemed us . so in short there were different parties to be dealt with before the fruit of redemption could be obtained . god , satan , man ; god was an enemy that could not be overcome but must be reconciled ; satan was a usurper and was to be vanquished with a strong hand ; man was unable and unwilling to look after the fruits of redemption , and our obstinacy and unbelief could onely be overcome by the spirit of christ. fourthly , nothing performed by christ could be a sufficient ransom for this end unless he had crowned all his other actions and sufferings , by laying down his life and undergoing a bloody and violent death . this was the compleating and crowning act . partly to answer the types of the law , wherein no remission was represented without a bloody sacrifice . partly from the nature of the thing , and the fulness of the satisfaction required untill all that was finished , iohn 8.20 . death was that which was threatned to sin , death was that which was feared by the sinner . many ignorant people will say the least drop of christs blood was enough to save a thousand worlds , if so his circumcision had been enough without his death , but christ is not glorified but lessened by such expressions . surely his death was necessary or god would never have appointed it , his bloody death suited with gods design . gods design was to carry on our recovery in such a way as might make sin more hateful , and obedience more acceptable to us . 1. sin more hateful by his agonies , blood , shame , death , no less remedy would serve the turn , to procure the pardon and destruction of it , rom. 8.3 . by sin he condemned sin in the flesh , that is by a sin offering . god shewed a great example of his wrath against all sin by punishing sin in the flesh of christ , his design was for ever to leave a brand upon it , and to furnish us with a powerful mortifying argument against it , by the sin-offering and ransom for souls . surely it is no small matter for which the son of god must dye ! at golgotha , sin was seen in its own colours . there he shewed how much he hateth it , and loveth purity . secondly , to commend obedience : christs suffering death for the sin of man at the command of his father , was the noblest piece of service , and the highest degree of obedience that ever could be performed to god ; beyond any thing that can be done by men or angels . there was in it so much love to god , pity to man , so much self-denial , so much humility and patience , and so much resignation of himself to god , who appointed him to be the redeemer and surety of man , to do this office for him , as cannot be parallel'd . the great thing in it was obedience ; rom. 5.14 . by the obedience of one shall many be made righteous . so ' phil. 2.7 . god was not delighted in mere blood , but in blood offered in obedience . all his former actions together with his death and sufferings make but one intire act of eminent obedience ; but his painful and cursed death so willingly and readily undergone , was the crowning act. the formal reason of the merit , was that christ came to fulfil the will of god ; by which will we are sanctified . heb. 10.10 . therefore his death was necessary . fifthly , from this ransom and act of obedience , there is a liberty resulting unto us , for the redeemed are let go , when the ransom is paid . now this liberty is a freedom from sin that we may become the servants of god , rom. 6.22 . being made free from sin ye became servants of righteousness . christ came not to free us from the duty of the law , but the penalty and curse thereof ; to free us from the duty of the law , is to promote the devils interest . no , he freed us from the wrath of god that we may serve him chearfully , to establish gods interest upon surer and more comfortable terms , to restore us to gods favour and service : to gods favour by the pardon of sin , to his service by writing his laws on our hearts and minds . sometimes our redemption from the curse is spoken of , gal. 3.13 . christ hath redeemed us from the curse of the law being made a curse for us . sometimes our redemption from sin. tit. 2.14 . who gave himself for us , that he might redeem us from all iniquity . and so by consequence from the power of the devil , which is built on the curse of the law , and reign of sin. satans power over us doth flow from the sentence of the condemnation pronounced by the law against sinners , and consists in that dominion sin hath obtained over them : if the curse of the law be disanulled , and the power of sin broken , he is spoiled of his power , col. 2.14 , 15. blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his cross . and having spoiled principalities and powers , he made a shew of them openly triumphing over them . sixthly , that we are not partakers of this liberty , nor of the benefit of this ransom , till we are in him , and united to him by faith ; for the text saith , in whom we have redemption by his blood . certainly we must be turned from satan to god , before we are capable of receiving the forgiveness of sins ; acts 26.18 . we do not actually partake of the priviledges of christs kingdom , till we be first his subjects : who hath delivered us from the power of satan , and hath translated us in the kingdom of his dear son ; in whom we have redemption through his blood , the forgiveness of sins . christ and his people are an opposite state to the devil and his instruments : while we are under the opposite power , we belong not to christ ; and the priviledges of his kingdom belong not to us : but as soon as we are translated , and put into another estate , then we have the first priviledge , remission of sins . look as in the fall , there was sin before guilt ; so in our reparation , there must be conversion , renovation , or repentance , before remission : we are first effectually called or sanctified , and then justified and glorified . mans recovery to god is in the same method in which he fell from him . it is first brought about by a new nature , and communication of life from christ. he regenerateth , that he may pardon , and he pardoneth that he may farther sanctifie , and make us everlastingly happy . thirdly , that remission of sins is a part , and a principal part of redemption . i. how is it a part or fruit of redemption ? i answer , redemption is taken either for the impetration , or application . 1. the impetration or laying down the price , that was done by christ upon the cross. so it is said , heb. 9.12 . christ by his own blood obtained eternal redemption for us . then was god propitiated , the deadly blow given to the kingdom and power of the devil , and the merit and ransom interposed , by the virtue of which we are pardoned ; the obtained redemption and remission of sins is a fruit flowing from it , and depending upon it as an effect upon the cause . 2. the scripture considers redemption in its application . besides laying down the price there is an actual deliverance and freedom by virtue of that price . this is either begun or compleat : the compleat redemption , or freedom from sin and misery is that which the godly shall enjoy at the last day . rom. 8.23 . we which have the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , to wit , the redemption of our body . eph. 4.30 . grieve not the holy spirit of god , whereby ye are sealed unto the day of redemption . eph. 1.14 . in whom also after ye believed ye were sealed with that spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession . the inchoate , or begun deliverance , is that measure of deliverance , which believers enjoy now by faith ; which consists of two parts ; iustification and sanctification . sanctification , 1. pet. 1.18 . tit. 2.14 . who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works . when we are free from the power and weight of sin . iustification ; so it is in the text , and eph. 1.7 . when sin is freely pardoned , and our debt cancelled , and we are delivered from evil and wrath to come . ii. as it is a part , so it is a principal part . this will appear , if you consider the evil we are freed from . as 1. the power of the devil is destroyed : all the advantage which he hath against us is as we are sinners , guilty sinners before god : for we are put into his hands when we have forfeited the protection of our righteous lord ; but forgiveness of sins gives us a release from him , acts 26.18 . when christ came to procure it , he destroyed the devils power ; when we are converted we are interessed in the priviledge . 2. the reign of sin is broken : for sanctifying grace is inseparable from pardoning grace ; yea , i will venture to say , that the gift of the sanctifying spirit is a part of our pardon , executed and applyed for a part of the punishment of sin was spiritual death , or the loss of gods image ; col. 2.13 . he hath quickned you together with christ having forgiven all your trespasses . when god pardoneth , he sanctifieth and createth us anew , that we may be fit for his service ; so that we are renewed by the spirit , as well as recovered out of the s●ares of the devil . 3. we are eased of tormenting fears in a great measure . man can have no firm peace and comfort in his own soul , while sin remaineth upon him , our case is dangerous , whether we be sensible of it or no ; because our condition is not to be valued by our sense and feeling , but by the sentence of the law of god , which we have broken and violated ; if there be any difference in the case , the more insensible we are , the more miserable : the generality of men indeed are senseless and careless , put far away the evil day from them , and so make light work of reconciling themselves to god , but are they the more safe for this ? no , if they will dance about the brink of hell , and go merrily to their execution , it argues not their safety , but their stupidness : the thoughts of danger is put off when the thing it self is not put away ; but if they be serious they cannot be without trouble . rom. 1.32 . knowing the judgement of god , they conclude that they that do such things are worthy of death . the very light of nature will revive many unquiet thoughts within them . the justice of the supream governour of the world will still be dreadful to them , whose law they have broken , and whose wrath they have justly deserved . they may lull the soul asleep by the stupifying potion of carnal delights , and while conscience is asleep , please themselves with stoln waters , and bread eaten in secret , which is soon disturbed by a few serious and sober thoughts of the world to come . god is offended , and what peace can they have ? 4. death is unstinged . that 's the usual time when convictions grow to the height , and the stings of an awakened conscience begin to be felt , 1 cor. 15.28 . then the thoughts of death and judgement to come , are very terrible to them : and men begin to see what it is to bear their own sins , and how happy they are , who are sure of a pardon . 5. the obligation to eternal punishment ceases : pardon is dissolving and loosing that obligation . now the punishment is exceeding great ; hell and damnation are no vain scare-crows . eternity makes every thing truly great ! the poena damni , an everlasting separation from the comfortable presence of the lord , matth. 25.41 . go ye cursed . luk. 13.27 . depart ye workers of iniquity . when god turned adam out of paradise his case was very sad , but god took care of him in his exile , made him coats of skin , gave him a day of patience , afterwards promised the seed of the woman , who should recover the lapsed estate of mankind , intimated hopes of a better paradise . that estate therefore is nothing comparable to this , for now man is stripped of all his comforts , sent into an endless state of misery , whence there is no hopes of ever changing his condition . so for the poena sensus , the pain , mark 9.44 . where their worm never dieth and their fire is never quenched . the worm , is the worm of conscience , reflecting on past folly and disobedience . see here a man may run away from the rebukes of conscience by many shifts ; sleeping , sporting , distracting his mind with a clutter of business ; but there , not a thought free , but is always thinking of slighted means , abused mercies , wasted time , the offenses done to a merciful god , and the curse wherein they have involved themselves : the fire is the wrath of god , or these unknown pains that shall be inflicted on body and soul , which must needs be great when we fall into the hands of the living god! if a little mitigation , a drop to cool your tongue , be thought a great matter , oh what a blessedness is it , to be freed from so great an evil ! perhaps you coldly entertain the offer of a pardon now , but then to be freed from wrath to come , oh blessed jesus ! 1 thes. 1.10 . 2. the good depending on it , luk. 1.77 . to give us the knowledge of salvation by the remission of sins . eternal life dependeth on it , for you are not capable of enjoying god , till his wrath be appeased . as all evil was introduced by sin , so all happiness by pardon . this is an initial blessing , which maketh way for the rest . vse . of exhortation : to perswade you to seek after this benefit : all of us once needed it , and the best of us till we are wholly freed from sin , still need it . 1. we all of us once needed it ; for we are not onely criminal persons liable to condemnation , but actually condemned in the sentence of gods law , ioh. 3.18 . he that believeth not is condemned already . now should not a condemned man make means to be pardoned , and should not we accept of gods terms especially when there is but the slender thred of a frail life between us and execution ? he that securely continues in his sins , despiseth both the curse of the law , and the grace of the gospel . oh consider , nothing but a pardon will serve the turn , not forbearance on gods part , not forgetfulness on yours . 1. not forbearance of the punishment on gods part : god may be angry with us , while he doth not actually strike , as the psalmist saith , psal. 7.11 , 12 , 13. god is angry with the wicked every day , if he turn not , he will whet his sword . he hath bent his bow and will make it ready . god who is a righteous judge , will not dispense with the offences of wicked men , by which he is continually affronted and provoked : though in the day of his patience he doth for a while spare , yet he is ready to deal with them cominus , hand to hand ; for he is sharpening his sword , eminus at a distance , for he is bending his bow . the arrow is upon the string , and how soon he may let it fly we cannot tell . we are never safe till we turn to him , and enter into his peace , and so the obligation to punishment be dissolved . 2. on our part ; our senseless forgetfulness will do us no good . carnal men mind not things which relate to god , or the happiness of their immortal souls , but they are not happy that feel least troubles , but they that have least cause . a benummed conscience cannot challenge this blessedness , they put off the thoughts of that which god hath neither forgiven nor covered ; and so do but skin the wound , till it festers and rancle into a dangerous sore ; our best course is to see we be justified and pardoned . 2. the best of us still need it , partly because though we be justified , and our state be changed , yet renewed sins need a new pardon . we are still sinning against god , either we are omiting good , or committing evil , what will we do if we be not forgiven ? renewed sins call for renewed repentance : we do not need another redeemer , or another covenant , or another conversion , yet we do need renewed pardon . partly , because our final sentence of pardon is not yet passed , nor shall be passed till the last judgment , act. 3.19 . repent ye therefore and be converted , that your sins maybe blotted out , when the times of refreshing shall come from the presence of the lord. we are now pardoned and justified constitutively by the tenour of the new covenant , and there by description . the sincerity of our faith and repentance is not presently evident ; it is possible , but difficult to know that we are sincere penitent believers ; but at last when our pardon is actually pronounced by our judges mouth sitting on the throne , then all is clear , evident , plain and open . and partly because daily infirmities call for daily repentance . we do not carry our selves with that gravity and watchfulness , but that we need to cry for pardon every day . sermon . ii. col . 1.15 . who is the image of the invisible god , the first born of every creature . the apostle having mentioned our redemption , doth now fall upon a description of the redeemer . he is set forth by two things : first , his internal relation to god. secondly , by his external relation to the creature . doct. it is a great part of a believers work to have a deep sense of the redeemers excellency imprinted upon his mind and heart . here i shall shew , i. how it is set forth in this verse . ii. why this should be much upon our minds and hearts ? i. how it is set forth in this scripture . 1. that he is the image of the invisible god. 2. the first-born of every creature . for the first expression , there i shall consider , 1. what belongs to an image . 2. in what respects christ is the image of god. 3. how he differeth from other persons . 1. what belongeth to an image , and that all this is in christ. in an image there are two things , impression and representation ; both are in christ. there is a divine impression upon him , and he doth represent god to us . 1. for impression : there is ( 1. ) likeness ; for an image must be like him whom it representeth . an artificial image of god , or such as may be made by us , is forbidden upon this account , isa. 40.18 . to whom then will ye liken god ? or what likeness will ye compare unto him ? what is there among all the creatures that can be like such an infinite and almighty essense ? or by what visible shape or figure would they represent or resemble god. ( 2. ) deduction and derivation : the image is taken from him whom it is intended to represent , it is not some casual similitude between two men that have no reference or dependance one upon another ; but such as is between a father and his onely begotten son ; as it is said of adam , gen. 5.1 . he begat a son in his own image , and so it is verified in christ because of his eternal generation . like him , because begotten of him . ( 3. ) there is not a likeness in a few things , but a compleat and exact likeness , so christ as the second person is called , heb. 1.3 . the express image of his person . there is not onely likeness but equality . god cannot make a creature equal to himself , nor beget a son unequal to himself . 2. representation : for an image it serveth to make known and declare that thing whose image it is : if light produce light , the light produced doth represent the light & glory producing ; & the more perfect and immediate the production is , the more perfect is the resemblance ; a lively expression of the pattern and exemplar . and this is the reason why the word ( invisible ) is added , because god who in his own nature is invisible , and incomprehensible to man , revealeth himself so far as is necessary to salvation , to us by christ : visible things are known by their visible images with more delight , but not with more accuracie . the image is not necessary to know the thing ; but here it is otherwise , we cannot know god but by christ , ioh. 1.18 . no man hath seen god at anytime , the onely begotten son which is in the bosom of the father he hath declared him . god is invisible , and incomprehensible by any but jesus christ , who being his onely son , and one in essence with the father , he doth perfectly know him , and reveal unto mankind all that they know of him . thus you see what belongs to an image . 2. in what respects christ is the image of god. ( 1. ) in respect of his eternal generation . so , christ is the express image of his ' person : not substance , but subsistence : we do not say that milk is like milk , nor one egg like another , because they are of the same substance ; so christ is not said to be of the same substance , but of the same subsistence . he is indeed of the same substance with him whom he doth resemble , but the image is with respect to the subsistence ; so he resembleth the father fully and perfectly . there is no perfection in the father , but the same is in the son also ; he is eternal , omnipotent , infinite , in wisdom , goodness and power . ( 2. ) as god incarnate , or manifested in our flesh : so the perfections of the godhead shine forth in the man christ jesus , in his person , word and works . 1. in his person : they that had a discerning eye might see something divine in christ , iohn 1.14 . we beheld his glory , as the glory of the onely begotten of the father . there is the as of similitude , and the as of congruity , as if a mean man taketh state upon him , we say he behaveth himself as a king , but if we say the same of a king indeed , we mean he behaveth himself king-like , that is becoming the majesty of his high calling . so we beheld his glory as , &c. that is such a glory as was sutable and becoming gods only son : so christ was angry with his disciples because they were too importunate to see the father , though they saw him ordinarily , conversing with him : iohn 14.7 . if ye had known me ye should have known my father also , and from henceforth ye know him and have seen him . the f●ther is no otherwise to be known , but as he hath revealed himself in christ , and having seen and known christ , who was his image , they might both see and know him : and when philip saith , shew us the father and it sufficeth us ; this will convince us all without farther argument ; christ answereth , verse 9. he that hath seen me hath seen the father . they might see the fathers infinite power acting in him , his wisedom teaching by him , his goodness in the whole strain of his life : so that in christ becoming man , god doth in and by him , represent all his own attributes and properties ; his wisdom , goodness and power . 2. in his word : where god is revealed to us savingly , so as we may be brought into communion with him , so it is said , least the light of the glorious gospel of christ , who is the image of god , should shine unto them , 2 cor. 4.4 . as god shineth forth in christ , so doth christ shine forth in the gospel : there we have the record of his doctrine , miracles , and the end for which he came into the world ; and this is the great instrument by which the virtue and power of god is conveyed to us , for the changing of our hearts and lives , 2 cor. 3.18 . ' beholding the glory of the lord as in a glass , we are changed into his image and likeness from glory to glory . some sight of god we must have , or else we cannot be like him : the knowledge or sight of god , with mortal or bodily eyes is impossible , the external manifestations and representations in the creature is imperfect , and sufficeth rather for conviction , then coversion , or to leave us without excuse , then to save the soul , rom. 12.1 . ( they have not the excuse of faultless ignorance . ) to know him in the law , or covenant of works doth but work wrath , rom. 4.15 . or revive in us a stinging sense of our hopeless condition . to know him in person , or to see his glorious works , or hear his glorious words , was a priviledge vouchsafed but to few , and to many that made no good use of it ; therefore there is onely reserved his word , to bring us into communion with god. or the glass of the gospel to represent the glory of the lord , that we may be changed into his likeness from glory to glory . there the knowledge of god is held out powerfully in order to our salvation . 3. his works : all which in their whole tenure and contexture shewed him to be god man. if at any time there appeared any evidence of humane weakness , least the world should be offended and stumble thereat , he did at the same time give out some notable demonstrations of his divine power : when he lay in a manger at his birth a star appeared , and angels proclaimed his birth to the shepherds : when he was swadled as an infant , the wise men came and worshipped him : when he was in danger of suffering shipwrack , he commanded the winds and the waves , and they obeyed him : when he was tempted by satan he was ministred unto by angels : matth. 4.11 . when they demanded tribute for the temple , a fish brought it to him , matth. 17.26 . when he was deceived in the fig-tree , ( which was an infirmity of humane ignorance ) he suddainly blasted it , discovering the glory of a divine power : when he hanged dying on the cross , the rocks were rent , the graves opened , the sun darkned , and all nature put into a rout . though he humbled himself to purchase our mercies , yet he assured our faith by some emissions and breakings forth of his divine power : well then , though it be our duty to seek and find out gods track and foot print in the whole creation , and to observe the impressions of his wisedom , goodness , and power , in all the saints ; especially this is our duty to admire his image in jesus christ ; for his humanity , the perfections of the godhead shine forth in the highest lustre . what ever perfection we conceive to be in his person , word or works , the same may we conclude to be in the father also . did the winds and seas obey christ ? the whole creation is at the beck of god , did christ shew himself to be the wisdom , goodness and power of god , surely god is infinitely wise ! was christ holy and undefiled , surely so is god , light in whom is no darkness at all : was christ loving , pityful , and compassionate , not abhorring the most vile and miserable , whether in soul or body , that came to him for relief , surely god is love , and he will not be strange to those that seek him in christ. 3. how he differeth from other persons : for the saints also are made after the image of god , col. 3.10 . and have put on the new man which is renewed in knowledge after the image of him that created him , eph. 4.24 . and that ye put on the new man which after god is created in righteousness and true holiness ? i answer , there is a great difference between the image of god in man , and the image of god in christ. 1. man resembleth god but imperfectly , man was made , and is new made after the image of god , but with much abatement of this high perfection which is in christ , for he hath all the substantial perfection which his father hath . in other creatures , there is some resemblance but no equality , other creatures are made like god , but he is begotten like god. 2. it is derivative from christ : god would recover man out of his lapsed estate , by setting up a pattern of holiness in our nature , rom. 8.29 . whom he did foreknow he also did predestinate to be conformed to the image of his son , that he might be the first-born among many brethren . none was fit to restore this image of god that was lost , but god incarnate , for thereby the glory of god was again visible in our nature ; god is a pure spirit , and we are creatures , that have indeed an immortal soul , but it dwelleth in flesh , therefore to make us like god , the word was made flesh , that he might represent the perfections of god to us , and commend holiness by his own example . secondly , the next thing ascribed to christ is , that he is the first born of every creature , that is , born of god before any creature had a being ; or begotten of the father of his own proper essence , and equal with him before any thing was created : and brought forth out of nothing . but here , the adversaries of the eternal godhead of christ , triumph , and say , the first born of the creatures is a creature , one of the same kind . i answer , if we grant this that they alledge they gain nothing , for christ had two natures , he was god , man , as god he is the creator , not a creature ; for the apostle proveth , that by him all things were made : but as man so he is indeed a creature : this double consideration must not be forgotten , rom , 1.3 , 4. our lord jesus christ was made of the seed of david according to the flesh , but declared to be the son of god , with power according to the spirit ; therefore we must distinguish between christ and christ , what he is according to the spirit , and what he is a according to the flesh . 2. i answer , that metaphors must be taken in the sense in which they are intended ; now what is the apostles intention in giving christ the appellation of the first-born . four things are implyed by this metaphor . 1. identity of nature . 2. likeness of original . 3. antiquity . 4. dignity . nothing else can be insinuated into the mind of man by such a form of speech , but identity and sameness of nature between the brethren which is true as to christs humanity , heb. 2.14 . for ●smuch then as the children are partakers of flesh , and blood , he also took part of the same , or else sameness of stock , which is true also ; fo● the same reason , heb. 2.11 . for both he that sanctifieth , and they who are sunctified are all of one , for which cause he is not ashamed to call them brethren , or priority of time , for the first born is before all the rest , or else , dignity authority and preheminence : now which of these doth the apostle intend , the two last : the preexistence of christ before any thing was made as appeareth by this reason , v. 16. for by him all things were made , whether they be in heaven or in earth ; and also his dignity and authority above them , as appeareth by the frequent use of the word . for the first-born in families had authority over the rest : when iacob had got the birth-right this was a part of isaacs blessing , gen. 27.29 . let people serve thee and nations bow down to thee , be lord over thy brethren , and let thy mothers sons bow down to thee . soveraignty was implyed in the birth-right , so david is called the first-born of the kings of the earth , psal. 19.27 . as the most glorious amongst them . so here nothing else is intended but that christ is in time and dignity before all creatures . thirdly , though christ be called the firstborn of every creature , it doth not imply that he is to be reckoned as one of them , or accounted a creature . it is true , when he is said rom. 8.29 . that he is the first-born among many brethren , it implyeth that he is head of the renewed estate , that he and all new creatures are of the same kind , allowing him the dignity of his rank and degree , for god is his god , and their god , his father and their father : but here it is not the first-born amongst the creatures , but the first-born of every creature . and for farther confirmation , here is not identity of nature , for he is not at all of the same nature with the angels , those principalities and thrones , dominions and powers spoken of in the next verse , nor issued of the same stock with any of them : mark , he is called the first-born , not first created , which must be understood of his divine nature , and eternal generation of the father before all creatures . the creatures are not begotten and born of god ▪ ●ut made by him : so christ is primogenitus , that unigenitus the first-born , that onely begotten . in the following verse he is brought in not as a creature , but the creator of all things . the first-born is not the cause of the rest of the children : peter was the first-born , yet may be a brother to iames and iohn , but not a father to them . now all the rest of the creatures are created , and produced by him : he is not reckoned among them as one of them , he is the image of the invisible god. 2d . why this excellency of our redeemer should be so deeply impressed upon our minds and hearts ? for many reasons . 1. this is needful to shew his sufficiency to redeem the world , the party offended is god , who is of infinite majesty , the favour to be purchased is the everlasting fruition of god , and the sentence to be reversed , is the sentence of everlasting punishment . therefore there needed some valuable satisfaction to be given to reconcile these things to our thoughts ; that we may be confident that we shall have redemption by his blood , even the remission of sins : there are three things that commend the value of christs sacrifice , the dignity of his person , the greatness of his sufferings , and the merit of his obedience . but the two latter without the former will little quiet the heart of scrupulous men : his sufferings were great but temporary and finite , the merit of his obedience much , but how shall the virtue of it reach all the world : and if he be but a meer creature , he hath done what he ought to do . i confess a fourth thing may be added gods institution , which availeth to the end for which god hath appointed it ; but the scripture insists most on the first , the dignity of his person , which putteth a value on his sacrifice , act. 20 , 18. heb. 9.13 , 14. at lest there is an intrinsick worth , this answers all objections . his sufferings were temporary and finite , but it is the blood of god ; he hath offered up himself through the eternal spirit . 2. to work upon our love , that christ may have the chief room in our hearts : there is no such argument to work upon our love , as that god over all blessed for ever , should come to relieve man in such a condescending way , 1 iohn 3.16 . hereby we perceive the love which god hath to us in that he layed down his life for us , that very person that dyed for us was god. there was power discovered in the creation , when god made us like himself out of the dust of the ground , but love in our redemption , when he made himself like us . the person that was to work out our deliverance was the eternal son of god. that god that owes nothing to man , and was so much offended by man , and that stood in no need of man , having infinite happiness and contentment in himself ; that he should come and dye for us ! hereby perceive we the love of god. when we consider what christ is , we shall most admire what he hath done for us . thirdly , that we may give christ his due honour . for god will have all men to honour the son , as they honour the father , iohn 5.23 . he being equal in power and glory : the setting forth of his glory , is a rent due to him , from all creatures : we are to praise him both in word and deed : in mind , and heart , and practise , which we can never do , unless we understand the dignity of his person : we are apt to have low thoughts of christ , therefore we should often revive the considerations , that may represent his worth and excellency . fourthly , that we may place all hope of salvation in him , and may make use of him , to the ends which he came to accomplish : we can hardly consider the work of redemption , but some base thoughts arise in our minds , nor entertain this mistery with due respects to the truth and greatness , and admirableness of it , whithout raising our thoughts to the consideration of the dignity of the person who is to accomplish it , heb. 3.1 . therefore brethren , consider the lord iesus the great high priest and apostle of our profession . fifthly , that we may the better understand two things . 1. the humiliation of the son of god. 2. the way how we may recover the lost image of god. 1. the humiliation of the son of god : certainly he that came to redeem us , was the brightness of his fathers glory , and the express image of this person ; now how did he humble himself ? was he not still the image of god in our nature ? yes , but the divine glory and majesty was hidden under the vail of our flesh , little of it did appear , and that only to those who narrowly did observe him ; the brightness of his glory did not conspicuously shine forth : was this all ? no , his dignity was lessened , there was capitis diminutio , the lessening of a mans estate or condition . as of a man degraded from the senatorian order to the degree of knight , thence to the plebian . thus was the eternal son of god lessened , less then god , as mediator , iohn 14.28 . my father is greater then i. as god incarnate he took an office designed to him by god , and obeyed him in all things : they were one in essence , iohn 10.30 . yet with respect to his office to save souls , he was lessened : nay not only less than god , but lesser than the angels , heb. 2.7 . he was made a little lower then the angels . not born so , but made so . man is inferiour to an angel as a man in the rank and order of beings ; the angels dye not , therefore his incarnation and liableness to death , is a great lessening of his dignity ; so not in respect of office only , but humane nature assumed . 2. it sheweth us how the image of god may be recovered : if we be changed into the likeness of christ , for he is the image of god ; his merit should not onely be precious to us , but his example ; it is a great advantage not only to have a rule , but an example : because man is so prone to imitate , that an example in our nature maketh it the more operative : his execuse is ready at hand , we are flesh and blood what would you have us do ? therefore christ came incarnate to be an example of holiness : he had the interests of flesh and blood to mind , as well as we ; and so would shew that a holy life is possible to those that are renewed by his grace : he obeyed god in our nature , therefore in the same nature we may obey , please and glorifie god , though still in a self-denying manner : the foundation of it is layed in the new birth : the spirit that formed christ out of the substance of the virgin , the same spirit is ready to form christ in you : he maketh new creatures , so that there is not onely christs example , but christs power . use 1. then let the excellency and dignity of christs person be more upon your minds and hearts , think often of those two notions in the text ; that he is the image of the invisible god , that therein you may be like him . you cannot be the image of god so as he was , but you must be in your measure , the fullness of the godhead dwelt in him bodily , but you must be partakers of the divine nature . he shewed himself to be the son of god by his works , when the jews said he blasphemed , when he said he was the son of god , ioh. 10.27 . if i do not the works of my father believe me not , he allowed them to doubt of them , if he did not those works which were proper to one sent from god , certainly this is the glory of man , to be the image of god : there is no greater perfection then to live in the nearest resemblance to his creator : christ is more excellent because he hath more of the image of god upon him . 2. consider again that he is lord of the whole creation , and therefore calle● the first-born of every creature . well th●n we should he subject to him , and with greater diligence apply our selves to the obedience of his holy laws , and use the means appointed by him to obtain the blessedness offered to us . there is in us a natural sentiment of the authority of god , and we have a dread upon our hearts if we do what he hath forbidden , but we have not so deep a sense of the authority of christ , and play fast and loose with religion , as fancy , and humour and interest lead us : now from this argument you see we should honour the son , as we honour the father , and be as tender of his institutions , as we are of the commandements evident by natural light ; for he is not onely the messenger of god , but his express image , and the first-born of every creature : not to believe him , and obey him , and love him is to sin not only against our duty , but our remedy , and the law of our recovery . sermon iii. col . 1. 16. for by him were all things created that are in heaven and that are in earth , visible and invisible , whether they be thrones or dominions or principalities or powers , all things were created by him and for him . the apostle had told us in the former verse , that jesus christ is the first-born of every creature : the arrians thence concluded that he himself was created out of nothing in order of time before the world : but it is not the first created of any creature , but the first-born , which noteth a precedency , not only in point of antiquity , but dignity ; and is as much as to say , lord of every creature . for the first-born was the lord of the rest , and the title may be given either relatively or comparatively . 1. relatively ; when the rest are of the same stock , or have the relation of brethren to him that hath the preheminence . so it is given to christ with respect to new creatures , rom. 8.29 , that he might be the first-born among many brethren . 2. comparatively onely : when several persons or things be compared , though there be no relation between them ; so david is called the first-born of the kings of the earth , psal. 89.27 . that is superior in dignity and honour . so here it is taken not relatively , for so christ is primogenitus , the first-born ; that he is also unigenitus , the onely begotten : none went before , or come after him , that are so begotten of god. what he asserteth in that verse , he now proveth by the creation of all things , in this 16th . verse , and the conservation of all things , verse 17. we are now upon the first proof : surely he that created all things , is supream lord of all things ; or hath the right of the first-born over them . two ways is christ said to have a right to the creatures : as god , and as mediator . his right as god , is natural and perpetual ; his right as mediator is by grant and donation . it is a power acquired and obtained ; his natural right is antecedent to his actual susception of the office of mediator ; for it comes to him by creation . he made all , and it is fit that he should be soveraign and lord of all ; but the other power and soverainty is granted to him , as a part of his reward , and recompense for the sorrows of his humiliation ; phil. 2.9 , 10. wherefore god also hath highly exalted him , and given him a name above every name , that at the name of iesus every knee should bow of things in heaven and ●hings in earth and things under the earth . the apostle speaks not of this latter now , but of the former ; his right as the onely begotten son of god ; he is the first-born , that is , lord of the whole creation . and good reason , for by him were all things created that are in heaven , and that are in earth , &c. in the words , the creation of the world is ascribed to christ : take notice 1. of the object of this creation . 2. christs efficiency about it . 1. the object of creation , is spoken collectively and distributively . 1 collectively ; by him were all things created . 2 distributively : they are many ways distinguished . ( 1. ) by their place : things in heaven , and things in earth . ( 2. ) by their nature : things visible and invisible . ( 3. ) by their dignity and office : thrones , dominions , principalities and powers : words often used in scripture to signifie the angels whether good or bad . the good angels ; eph. 1.21 . far above all principality and power , and might and dominion : ep● . 3.10 . that unto principalities and powers in heavenly places might be known by the church , the manifold wisdom of god. sometimes this term is given to the bad angels : we wrestle not against flesh and blood , but against principalities and powers , eph. 6.12 . and rom. 8.38 , nor angels , nor principalities , nor powers . so that the meaning is , the angelical creatures together with their degree and dignity as well among themselves as over the lower world , of what rank and degree soever they are , they are all created by him : he insisteth more on them then on the other branches , because some cryed up the dignity of the angels , to the lessening of the honour and office of christ ; and because they were the noblest and most powerful creatures ; and if the most glorious creatures were created by him , surely all others had their being and life from him . well then , there is a gradation notable , in setting forth the object of the creation . christ made not onely things in earth , but things in heaven ; not onely the visible things of heaven , the sun , moon , and stars ; but the invisible , the angels : not the lower sort of angels onely , but the most noble and most potent thrones , dominions , principalities and powers . 2. christs efficiency about them ; in these words , they were created by him and for him . 1 by him ; as an equal co-operating cause , or co-worker with god the father : ioh. 5.19 . whatsoever things the f●ther doth , those doth the son likewise . to bring a thing out of nothing , belongeth unto god : the distance of the terms is infinite , so must the agent be : creation is an act of divine power . 2 they are for him : they are by him as their first cause , they are for him as their last end . god is often represented in scripture as first and last ; isa. 41.4 . i the lord the first and the last , i am ●e . isa. 44.6 . i am the first and the last , there is no god besides me , so isa. 48.2 . i am the first , i am also the last . now all this is repeated and applied to christ ; rev. 1.17 . he said unto me , fear not , i am the first and the last , i have the keyes of death and hell . rev. 2.8 . these things saith the first and the last , which was dead and is alive . rev. 22.13 . i am alpha and omega , the beginning and the end , the first and the last . now these expressions do imply his eternal power and godhead : he hath been before all things were made , and shall be when all things in the world are ended : he is the first being , from whom all things are , and the last end to whom all things are to be referred . he is the efficient and final cause of all the creatures . doct. that all creatures , angels not excepted , o●e their very being to christ the son of god , our blessed and glorious redeemer . i shall take the method offered in the text , and shew you , first , that all things were created by him . secondly , why the creation of angels is so particularly mentioned and insisted upon ? thirdly , that all things were created for him . first , for creation by him : this is often asserted in scripture , ioh. 1.3 . all things were made by him , and without him was not any thing made that was made . iohn begins his gospel with the dignity of christs person , and how doth he set it forth ? by the creation of the world , by the eternal word ; and what he saith , is an answer to these questions , when was the word ? in the beginning ; where was the word ? with god ; what was the word ? he was god : what did he then do ? all things were made by him : what , all without exception ? yes , without him nothing was made that was made : be it never so small , never so great , from the highest angel to the smallest worm , they had all their being from him . two things are to be explained ; 1. how he made all things ? 2. when he made the angels ? 1. how he made all things ? freely , and of his own will : rev. 4.11 . thou art worthy , o lord to receive honour and glory and power for thou hast created all things , and for thy pleasure they are and were created . they use three words to set forth the honour that is due to christ for creating the world ; glory , because of his excellencies discovered ; honour , which is the ascription or acknowledgement of those excellencies ; and power , because the invisible things of his godhead and power are seen by the things that are made , rom. 1.20 . for in the creating of the world , he exercised his omnipotency , and this they do not express their affection but his own due desert : thou art worthy o lord : the reason they give , is because he hath created all things for his own pleasure , or according to his own will , not out of necessity , there was no tye upon him to make them , but onely he of his good pleasure thought fit to do so . he might have done it in another manner , or at another time , or in another order . there is nothing in the world that hath a necessary connexion with the divine essence , so as if god be , that must be ; nothing external commeth from god by necessity of nature , but all is done according to the counsel of his own will. some thought all created things did come forth from the creator , by way of emanation , as rivers flow out of their fountain , but there is no stream floweth out of any fountain , but it was before a part of that fountain while it was in it ; but that cannot be said of any creature in respect of god , that it was any part of god before it came out from him : others say the creatures came out from god by way of representation , as an image in the glass from him that passeth by or looketh on it ; b●t before the world was made , there was no such glass to represent god : others would express it thus , that the world cometh out from god as a shadow from the body , but yet this will not fit the turn neither ; for the shadow doth not come out from the body , but follows it : because of the deprivation of light from the interposition of another body . others say , all cometh from god as a foot-print , or tract in clay or sand , from one that passeth over it ; but there was nothing on which god by passing might make such an impression : what ever good intention they might have by setting forth the creation by these expressions , yet you see they are not proper and accurate . these expressions may have their use to raise mans understanding to contemplate the excellency and majesty of the creator ; for they all shew his incomparable excellency and perfection , together with the vanity , nothingness , or smallness of the creature , if compared with him , as great a bulk as it beareth in our eye . they are but as a ray from the sun , a stream from the fountain , or a drop to the ocean ; an image in the glass , or a shadow to the substance , or like a foot-print of a ma● in the clay or sand ; and so are but certain signs leading up to the thing signified ; or letters and syllables out of which we may spell god. as the streams lead us to the fountain , the image to the man , the shadow to the body , or the track to the foot that made it . but the scripture leaving those comparisons , sheweth us that the world came out from the creator , as the workmanship from the artificer , the building from the architect , heb. 11.10 . now every artificer and builder worketh merely out of the counsel of his own will , and herein they resemble god , but onely what they do with great labour , god doth with the beck of his own will and word : psal. 33.6 . by the word of the lord the heavens were made , and all the host of them by the breath of his mouth . a bare word of his immediately created all the world ; the heavens and earth and all that is in them . 2. when did he make the angels ? for in the history of moses , there seemeth to be a great silence of it . i answer , we read gen. 1.1 . that in the beginning , that is , when god did first set himself to create , that then he created the heaven and the earth ; but we read again in the 20th . verse , that in six dayes the lord made heaven and earth and the sea , and all that in them is . i argue that if within that compass of time , the lord made heaven and earth , and all things that are in them , angels are included in that number ; being the inhabitants of heaven , as men and beasts are of the earth , and fishes of the sea : as here by things in heaven the apostle principally understands the angels , and by things on earth men : therefore as things on earth were not made , but after the earth ; so things in heaven were not created but after the heavens were created : the heavens were not created till the second day , nor perfected and fitted till the fourth . therefore as god did furnish the earth with plants and beasts before men , so did he adorn the heaven with stars , before he filled it with angels : for he first framed the house and adorned it , before he brought in the inhabitants . therefore probably they were made the fourth day . is this seemeth too short a time before the fall of the apostate angels , you must remember how soon man degenerated : some think he did not sleep in innocency quoting that psal. 49.12 . man being in honour abides not , but is like the bea●ts that perish . the word signifies a nights lodging in an inne ; shall no● lodge or stay a night : others make his fall on the next day , the sabbath : for at the end of the sixth day , all was good , very good . the angels fell from their first state as soon as they were created : so short and uncertain is all created glory . secondly , all things were created for him ; that is , for the honour of the son , as well as for the honour of the father , and the holy ghost : now this is necessary to be thought of by us , because there is a justice in the case that we should return and imploy all in his service , from whom we have received all , even though it be with the denial of our nearest and dearest inte●est . he is worthy of this glory and honour from us , and that we should trust upon him as a faithful creator , in the midst of all dangers . 1. i will prove , that the gre●t●st glory the creature is capable of , is to serve the will , and set forth the praise of its creator : for every thing that attaineth not its end is vain . what matter is it whether i be a dog or a man , a beast or an angel , if i serve not the end for which i was made ? and that is not the personal and particular benefit of any creature , but the glory of the creator : for god made all things for himself ; prov. 16.4 . whether he made beasts or man or angels , it was still with a respect to his own glory and service . god is independent , and self-sufficient of himself , and for himself . self-seeking in the creature is monstrous and incongruous : 't is as absurd , and unb●seeming , to seek its own glory , as to attribute to its self it s own being ; rom. 11.36 . of him and through him , and to him are all things . gods glory is the end of our being , and doing ; for being and doing are both from him , and therefore for him alone . above all it concerneth man to consider this , who can glorifie god not onely objectively , by the impressions of god upon him , and passively as god will overule all his actions to his own glory , but actively as he is the mouth of the creation , not onely to honour god himself , but to give him the praise which resulteth from all his works : it was well s●id of a heathen , si essem lus●inia ; if i were a nightingal , i would sing as a nightingal , si alauda : if i were a lark , i would pere as a lark . when i am a man , what should i do but know , love and praise god without ceasing and glorifie my creator . things are unprofitable , or mis-placed , when they do not seek or serve their end ; therefore for what use are we meet , who are so unmeet for our proper end ? like the wood of the vine that is good for nothing , not so much as to make a pin whereon to hang any thing , ier. 20.15 . good for nothing but to be cast into the fire , unless it be fruitful . what are we good for , if we be not serviceable to the ends for which we were created . 2. the design of god was , that the whole creation should be put in subjection to the word incarnate : not onely this lower world , wherein man is concerned , but the upper world also . our r●●eemer who hath bought us , hath an interest in all things that may concern us ; that they may be disposed of to his own glory , and our good and advantage : all are at the making and at the disposal of our lord jesus christ : therefore it is said , heb. 2.10 . for whom are all things , and by whom are all things . god that frameth all things , ordereth all things to their proper end . his works are many , and some are more excellent and glorious than others , and one of the chief of them , is the salvation of man by jesus christ. therefore all things are subordinated thereunto , to the glory of the mediator , by whom this is accomplished ; 1 cor. 8.6 . but to us there is but one god the father , of whom are all things , and we in him , and one lord iesus christ , by whom are all things , and we by him . thirdly , why the creation of angels is so particularly and expresly mentioned ? i answer , for three reasons : 1. to shew the glory and majesty of the redeemer . the angels are said to excel in strength ; psal. 103.20 . and else-where they are called mighty angels : this potency they have from their creator , who giveth power and strength to all his creatures as it pleases him ; their strength may be conceived by that instance , that one angel in a night slew one hundred and eighty five thousand in senacheribs camp. now these potent creatures , are infinitely inferiour to our redeemer , by whom , and 〈◊〉 whom they were made : though they are the most excellent of all the creatures , yet they are his subjects , and ministers at his beck and command ; both by the law of their creation , as christ is god : and also by the fathers donation , as he is mediator and god incarnate : 1 pet. 3.25 he is set down on the right hand of god , angels , authorities and powers being made subject to him . and again , eph. 1.22 . he hath set him far above all principality and power and might and dominion , and every name that is named , not onely in this world , but in that which is to come . they have a great name , but christ hath a more excellent name than they , heb. 1.5 . for they are all bound to worship him , ver . 6. and serve him ; for he employeth them for the defence and comfort of the meanest of his people : they are subject not onely to god , but to christ , or god incarnate . look , as it is the glory of earthly kings to command mighty and powerful subjects ; are not my princes altogether kings , isa. 10.8 . that so many princes held under him as their soveraign , and served him as their commander ; and when god speaks of the assyrian , he calleth him a king of princes , hos. 8.10 . namely , as he had many kings subject and tributary to him , so is this the majesty of our redeemer , that he hath these powerful creatures the mighty angels in his train and retinue : these heavenly hosts make up a part of that army which is commanded by the captain of our salvation . 2. this is mentioned to obviate the errors of that age : both the iews and the gentiles had an high opinion of spirits and angels , as gods ministers and messengers . for he doth not alwayes immediately administer the affairs of mankind . now as they were right in the main , as to their service , so they added much of curiosity and superstition to the doctrine of angels , and by their vain speculations infected the minds of many in the christian church , who were but newly come out from among them , insomuch that they fell to the worshipping of angels as mediators to god. as the apostle intimateth , col . 2.18 . now because this was to the disparagement of christ , the apostles did set themselves to check this curiosity of dogmatizing about angels , and the superstition or idolatry of angel-worship , thence growing apace . now this they did , by asserting the dignity of christs person and office : as paul , col. 2. and the author to the hebrews , chap. 1.2 , 3. hath in these last dayes spoken unto us by his son , whom he hath appointed heir of all things , by whom also he made the worlds , who being the brightness of his glory , and the express image of his person , and upholding all thing by the word of his power , when he had by himself purged our sins , sat down on the right hand of the majesty on high . it is true , christ was sent from heaven as the angels are , and he came in a despicable way of appearance , to promote our salvation and recovery , as they assumed bodies sutable to their message ; yet his superiority and preheminence above the angels is clear and manifest : he was not onely equal to them , but far above them , heb. 1.3 . seven things are observable in that verse , 1. christ came as the eternal son of god ; he hath spoken unto us by his son. when he cometh to the angels , he sai●h , they as servants and ministring spirits . for a short while he ministred in the form of a servant in the days of his flesh , they continue to be so from the beginning to the end of the world. 2. he was heir of all things : that is , lord of the whole creation : they onely principalities and powers , 〈◊〉 certain ends , to such persons and places , over which christ sets them . 3. he was the creator of the world : by whom also he made the worlds , saith the apostle , they are noble and divine creatures indeed , but the work of christs hands . 4. he is the brightness of his fathers glory , and the express image of his person : that is , the essential image of god. they onely have some strictures of the divine majesty . 5. the upholding all things by the word of his power ; that is , the conserving cause of all that life and being that is in the creature . the angels live in a continual dependance upon christ as their creator , and without his supporting influence , would be soon annihilated . 6. by himself he purged our sins . he was sent into the world for that great and glorious work of mediation , which none of them was worthy to undertake , none able to go through withall , but himself alone . they are sent about the ordinary concernments of the saints , or the particular affairs of the world ; he is the author of the whole work of redemption and salvation , and they but subordinate assistants in the particular promotion of it . 7. he sat down on the right hand of the majesty on high . they are spirits near the throne of god , ever in his presence , attending on him like princes . god never made any of them universal and eternal king for he set christ at his right hand , not the angels . to sit at gods right hand , is not only to be blessed and happy in enjoying those pleasures which are there for evermore , not onely to be advanced to the highest place of dignity and honour next to god ; but to be invested with a supream and universal power above all men and angels . take these , or any one of these , and he is above the angels , though they be the most noble and excellent creatures that ever god made . 3. because christ hath a ministry and service to do by them . he makes use of them partly to exercise their obedience , without which they forsake the law of their creation and swerve from the end for which they were made ; psal. 103.20 . they do his commandments , hearkening to the voice of his word . they do whatsoever he commandeth them , with all readiness and speed immaginable , and therein they are an example to us . matth. 6.10 . thy will be done in earth as it is in heaven . they are our fellow-servants now in the work , hereafter in the recompence ; when we are admitted into one society , under one common head and lord , heb. 12.27 . who shall for ever rejoyce in the contemplation of gods infinite excellencies . well then , if these excellent creatures , so great in power , be alwayes so ready and watchful to do the will of god and count it their honour to assist in so glorious a work as the saving of souls , or do any other business he sendeth them about ; how should we that hope to be like the angels in happiness , be like them in obedience also . 2. because the churches safety dependeth upon it . we stand in need of this ministry of angels . the service of the angels is protection to the people of god , vengeance on their enemies . 1. for protection ; christ hath the heavenly host at his command , and sendeth them forth for the good of his people , psal. 68.17 . the chariots of the lord are twenty thousand , even thousands of angels , the lord is among them in sinai in the holy place . mark , that thousands of angels are his chariots , conveying him from heaven to earth , and from earth to heaven ; and mark , the lord is among them ; that is , god incarnate ; for he presently speaketh of his ascending up on high . thou hast ascended up on high , and led captivity captive , thou hast received gifts for men , ver . 18. among them in his holy place , that is , in heaven : it is added as in mount sinai ; that is , as at the giving of the law , they were then there , and still attend on the propagation of the gospel . for more particular cases , see heb. 1.14 . are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation . so psal. 34.7 . the angel of the lord incampeth round about them that fear him , and delivereth them . all that obediently serve and wait on god , have the promise of his protection . 2. the other part of this ministry and service , is to restrain and destroy the devil and his instruments . the scripture often speaks of gods executing judgements by the angels : their influence doth not always personally appear , yet it is great and powerful . though the powers and authorities on earth , and their messengers and forces be of●en imployed against the saints , yet the captain of our salvation is in heaven , and all the mighty angels are subject to him , and at his disposal . by this means the prophet elisha confirmed himself and his servant , when the king of syria sent chariots and horses a great host to attacque him in dothan , ● king. 6.14 , 15. and when his serva●t saw it early in the morning , he said , alas my master ! what shall we do ? the prophet answered , verse 16. they that ●e with us , are more than they that be against us . and then verse 17. he prayed , lord open his eyes that he may see . and the lord opened his eyes , and behold the mountain was full of chariots and ●orses of fire , round about elisha . these fiery horses and chariots were nothing else but the angels of god. here is force against force , chariots against chariots , horse against horse , if we could open the eye of faith , and shut that of sense . we read acts 12.23 . that an angel smote herod in the midst of his pride and persecution : the angel of the lord smote him . vses . i. let us more deeply be possessed with the majesty of our redeemer : he is the creator of all things , of angels as well as men , and so more excellent than all the men in the world , whether they excel in power or holiness , which the psalmist expresseth thus , fairer than the children of men , psal. 45.29 . but also then the most excellent and glorious angels , he is their creator as well as ours , head of principalities and powers , as well as of poor worms here upon earth . surely the representing and apprehending of christ in his glorious majesty , is a point of great consequence . 1. partly , to give us matter for praise and admiration , that we may not have mean thoughts of his person and office ; he is a most glorious lord and king , that holdeth the most powerful creatures in subjection to himself . if christians did know and consider how much of true religion consists in admiring and praising their redeemer , they would more busie their minds in this work . 2. partly , to strengthen our trust , and to fortifie us against all fears and discouragements in our service . when we think of the great creator of heaven and earth , and all things visible and invisible , angels , men , principalities , &c. surely the brightness of all creature-glory should wax dim in our eyes ; our god is able to deliver us , dan. 18. and will , as he did by his angel. this was that which fortified stephen , acts 5.55 , 56. he saw iesus standing at the right hand of god. it is easie for him who made all things out of nothing to help us . see psal. 121.2 . my help standeth in the name of the lord who made heaven and earth . the almighty creator , ruler and governour of the world , what cannot he do ! as long as i see those glorious monuments of his power standing , i will not distrust he can afford me seasonable help by his holy angels through the intercession of his son who hath assumed my nature . 3. partly , to bind our duty ; all creatures were made by him and for him , therefore we should give up our selves to him , and say with paul , acts 27.23 . his i am and him i serve . his by creation and redemption , therefore every thing we have and do , ought to have a respect to his glory & service . there is ● variety of creatures in the world , of different kinds and different excellencies : in the whole and every kind there is somewhat of the glory of god and christ set forth . now this should strike our hearts ? shall we onely who are the persons most obliged , be a disgrace to our lord both creator and redeemer , when the good angels are so ready to attend him at his beck and command , and that in the meanest services and ministries . shall poor worms make bold with his laws , slight his doctrine , despise his benefits ? heb. 2.2 , 3. if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompense of reward , how shall we escape if we neglect so great salvation . 4. and lastly , to make us more reverend in our approaches to him , for he sits in the assembly of the gods , the holy angels are round about him . psal. 138.1 . before the gods will i sing praise to thee : that is , in the presence of the holy angels ; 1 cor. 10.10 . eccl. 5.6 . suffer not thy mouth to cause thy flesh to sin , neither say thou before the angel that it was an error . the angels in heaven observe our behaviour in gods worship ; what vowes we make to god , what promises of obedience . but above all , there is our glorious redeemer himself , heb. 12.28 , 29. with what reverence and godly fear should we approach his holy presence . ii. use. is to quicken us to thankfulness for our redemption ; that our creator is our redeemer . none of the angels did humble himself as christ did do , to do so great a piece of service , and yet he is far above them . there is a congruity in it , that we should be restored by him , by whom we were made : but he made the angels as well as men , but he did not restore them . no , they were not so much as in a condition of forbearance and respite : he assumed not their nature , he created all things , but he redeemed mankind . his delights were with the sons of men ; he assumed our nature , and for a while was made a little lower then the angels , heb. 2.9 . we cannot sufficiently bless god for the honour done to our nature in the person of christ , for it is god incarnate that is made head of angels , principalities and powers . god in our nature , whom all the angels are called upon to adore and worship . the devil sought to dishonour god , as if he were envious of mans happiness , gen. 3.8 . god doth know that in the day that ye ●at thereof ye shall be a● gods. and he fought to depress the nature of man , which in innocency stood so near to god , now that his humane nature should be set so far above the evangelical , in the person of christ , and be admitted to dwell with god in a personal union ; this calleth for our highest love and thankfulness . iii. use. is an encouragement to come to christ for sanctifying and renewing grace . i have three arguments . 1. the person to whom we come : to whom should we come , but to our creator , god infinitely good , wise and powerful . the creation sheweth him good , and whatever is good in the creatures , is wholly derived from his goodness : it is but like the odour of the sweet ointments , or the perfume that he leaveth behind him where he hath been , iam. 1.19 . he is infinitely wise when he created and setled the world. he did not jumble things in a chaos and confusion , but setled them in a most perfect order and proportion . which may be seen , not only in the fabrick of the world , but in the disposition of the parts of mans body ; yea or in any gnat or fly. now cannot he put our disordered souls in frame again ? if the fear of god be true wisdom , to whom should we seek for it , but from the wise god ? his infinite power is seen also in the creation , in raising all things out of nothing . and if a divine power be necessary to our conversion , to whom should we go , but to him who calleth the things that are not , as though they were , rom. 4.17 . according as his divine power hath given unto us all things that pertain unto life and godliness , 2 pet. 1.7 . 2. from the work it self , which is a new creation , which carrieth much resemblance with the old ; eph. 2.10 . for we are his workmanship created in christ iesus unto good works . 2 cor. 4.6 . for god who commanded the light to shine out of darkness , hath shined into our hearts to give the light of the knowledge of the glory of god in the face of iesus christ. it is such an effect as comes from a being of infinite power , wisdom and goodness ; that man may be in a capacity to love , please and serve god. what was lost in adam , can onely be recovered by christ. 3. from the relation of the party that seeketh it . psal. 119.73 . thine hands have made me , and fashioned me , give me understanding that i may learn thy commandments . we go to him as his own creatures . this plea hath great force because of gods goodness to all his creatures . not onely the angels , but every worm and fly , had their being from christ ; there is a great variety of living things in the world , but they are all fed from the common fountain : therefore we may comfortably come to him for life and quickning , ioh. 1.4 . we need not be discouraged by our baseness and vileness , for the basest worm had what it hath from him . 2. that christ as creator beareth such affection to man as the work of his hands : is it good unto thee that thou shouldst despise the work of thy hands ? iob 10.3 . artificers when they have made an excellent work are very chary of it , and will not destroy it , and break it in pieces , iob 14.15 . thou wilt have a desire to the work of thine hands . as creatures , beg relief and help ; if you cannot plead the covenant of abraham , plead the covenant of noah . 3. god forsakes none of the faln creatures , but those that forsake him first ; 2 chron. 15.2 . the lord is with you while you be with him , and if ye seek him he will be found of you , but if ye forsake him he will forsake you . 1 chron. 28.9 . if thou seek him , he will be found of thee , but if thou forsake ●im he will cast thee off for ever . 4. especially will christ be good to man seeking after him for grace , that we may serve and obey him . for he is no pharaoh , to require brick , and give no straw . creating grace layed the debt upon us , and his redeeming grace provideth the power and help that we may discharge it . now when we acknowledge the debt , and confess our impotency to pay it , and our willingness to return to our duty . will christ fail us ? a conscienc● of our duty is a great matter , but a desire of grace to perform it is more : therefore come as creatures earnestly desiring to do their creators will , and to promote his glory . god will not refuse the soul that lyeth so submissively at his feet . sermon . iv. col . 1.17 . and he is before all things and by him all things consist . the apostle had asserted the dignity of christs person , by ascribing the work of creation to him : now the work of conservation and providence : by the same divine power by which christ made all things , he doth preserve and sustain all things . in this verse two things are ascribed to christ. first , his precedency in point of time , or his antiquity before all creatures : and he is before all things , that is he had an eternal being before any thing that now is created . secondly , his sustaining all things by his almighty power , and by him all things do consist . all creatures owe their continua●ce and preservation to him . the first point is his precedency and pre-existence before all creatures whatsoever . doct. that iesus christ had a being before any of the creatures were made . 1. that he had a being long before he was born of the virgin , for he was in the time of the patriarchs , as ioh. 8.48 . before abraham was i am , to say nothing of that godlike way speaking i am ; not i was but i am , that which i now plead for , is that he was before abraham : the words are occasioned by christs saying that abraham saw his day and was glad : which the jews understood not of a prophetical , but of a real vision , and therefore objected the impossibility , that he was not yet fifty years old and how could he see abraham ? or abraham see him ? christ doth not answer to their ill interpretation , but sheweth that their very objection contained no absurdity , if taken in their own sense ; for he was not onely in the time of abraham , but long before , and so affirmeth more then that objection required : the jews thought it absurd that christ should be in the time of abraham , but christ affirmeth more , and that with a strong asseveration ; he was not only by the constitution of god , but really existing before abraham : for the predestination not only of christ but of abraham and all the elect was before the foundation of the world. if in respect of special prediction , mark then what must follow , then cyrus must be in the time of isaiah , iosiah must be in the time of ieroboam . the calling of the gentiles must be in the time of moses , for they prophesied of these things . 2. that he had a being at the time of the creation that is also clear : for it is said in the beginning was the word , iohn 1.1 . that is when christ set himself to create all things , the word beginning signifies many things ; but chiefly the beginning of all time , especially when it is put absolutely without any limitation to the matter in hand . so iohn 8.44 . the devil was a murderer from the beginning , that is almost as soon as created , matth. 19.4 . he that made them at the beginning made them male and female . so heb. 1.10 . and , thou in the beginning hast layed the foundations of the earth , and in many other places . therefore christ had a being when the world and all creatures were made , visible and invisible : so prov. 8.22 , 23 , 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. the lord p●ssessed me in the beginning of his way , before his works of old . i was set up from everlasting , from the beginning , or ever the earth was . when there was no depths , i was brought forth : when there were no fountains abounding with water . before the mountains were settled ; before the hills was i brought forth : while as yet he had not made the earth , nor the fields , nor the highest part of the dust of the world. when he prepared the heavens i was there : when he set a compass upon the face of the depth : when he established the clouds above : when he strengthned the foun●ains of the deep : when he gave to the sea his degree , that the waters should not pass his commandement : when he appointed the foundation of the earth : then i was by him , as one brought up with him : and i was daily his delight , rejoycing always before him : rejoycing in the habitable parts of his earth , and my delights were with the sons of men . there the wisedom of god or the eternal word describeth the antiquity of his person , all the question is what this wisdom is , that is there spoken of . 1. it is not humane but divine : for the wisdom there spoken of was before the world was . 2. whatever it be it is not a divine attribute , but a divine person : for those things which are there ascribed to wisdom cannot properly belong to an attribute , to be begotten , brought forth , verse 23 , 24. to have the affections of love , verse 27. delight , verse 31. all along the expressions agree onely to a person . that wisdom which inviteth sinners , promises the spirit , threatens eternal destruction to those which hearken not to him , commendeth not the lawes of moses , but requireth obedience to his own laws , what can this wisdom be but a person : if the intent were only to express that god is wise , what strange expressions would the●e be , to what purpose were it to give us notice that he was wise from the beginning , if there were no other mistery in it . 3. this person was christ who is the wisdom of god , 1 cor. 1.24 . and in whom are hid all the treasures of wisdom and knowledge , col. ● . 5 . thirdly , that christ was before the world was , from all eternity : micah 5.2 . his goings forth are from everlasting . the prophet there speaketh of his birth at bethlehem : and his eternal generation , and distinguishes the one from the other , but thou bethlehem ephratah , though thou be little among the many thousands of iudah , yet out of thee shall come forth to me he that is to be ruler in israel , whose goings forth have been from old , from everlasting , or from the dayes of eternity . this last clause is added least any should look upon this ruler as only man , and begin●ing to be at his incarnation , he that was born at bethlehem was also true god , begotten of the father from all eternity . fourthly , that christ was god s●bsisting in the divine nature , i shall bring two places to prove that , the first , phil. 2.6 . who being in the form of god , thought it no robbery to be equal with god , but empted himself and made himself of no reputation , he was first in the form of god before he appeared in the form of a servant , the form of god is his divine glory and blessedness , every way equal to god. the form of a servant is either his coming in the similitude of sinful flesh . or his subjecting himself to the curse of the law , or his humble and mean condition while he lived among men , it consists in one of these or in all three , now before he submitted to this he existed in the form of god , that is , was cloathed with divine majesty and in all things equal with god the father , his being and existence which he then had was truly divine . the form of god is the very divine essence , as cloathed with glory and majesty , this did justly and naturally belong to him , and was not usurped by him : the other place is christs prayer , iohn 17.5 . and now o father glorifie thou me with thy own self , with the glory which i had with thee before the world was . god is said to glorifie any person when he giveth him glorious qualities and powers ; or by revealing and manifesting those glorious qualities which he hath ; or when he doth receive him and treat him agreeably to his glory . the meaning of christs prayer then must be of one or other of all these senses : when he prayeth that the father would glorifie him with that glory that he had with him before the world was , if you take it in the first sense , he d●sireth that god would bestow upon him as mediator or god incarnate a glory sutable to that glory he had with him from all eternity . if in the second sense , he desireth his glory may be revealed , or become conspicucus in his humane nature . if in the third , that god would receive him honourably and agreeably to that glory , which sense is the chiefest , for it containeth the other two . the meaning then in short is , that he might be received to the full enjoyment of that glory which he had before the world was . christ was from all eternity the glorious god , this glory of his godhead by his humiliation was not diminished and lessened , but obscured and hidden : and therefore prayeth that he may be received by the father , and openly declared to the world to be the son of god. or that the glory of his godhead might shine forth in the person of christ god-man . well then before any creature was christ had a divine glory , how had it he ? the enemies of this truth say by decree , or designation not by possession , but that cannot be , he that is not hath nothing : if he had not a divine being , how could he have divine glory before the world ? none can say paul was an apostle of christ before the world was , because he was appointed or designed to this work , yea none can say he had faith and brotherly love when he was yet an unbeliever and persecutor , yet it pleased god to separate him from his mothers womb , and predestinated him to have these things . again , then all true believers may thus pray to god , glorifie me with , &c. for they are thereunto appointed , but this is absurd . besides , if he had it then how could he want it now ? the decree is the same , it remaineth then that christ had a being and substance in the godhead before any of the creatures were made . vse . 1. this serveth for the confutation of those atheists that say , christ took upon him the appellation of a god to make his doctrine more authentick and effectual ; they confess the morals of christianity are most excellent for the establishment of piety and honesty , but mens inclination carrying them more powerfully to vice then vertue , this doctrine would not be received with any reverence if it came recommended to them by a mere man , and therefore christ assumed the glorious appellation of the son of god , or pretended to be god : a blasphemy very derogatory both to the honour of christ and christianity : and quite contrary to the drift of the scriptures , both of the old and new testament . the messiah promised in the old testament was to be god all the prophets agree , in that jesus christ proved himself to be god both by his word and works : and the apostles still assert it : could they that lived in so many several ages , as the prophets and apostles did , lay their heads together and have intelligence one with another , to convey this imposture to the world ? surely if christ be the messiah promised in the old testament as clearly he is , then he is god , for that describeth him to be such : and if christ usurped this honour , how did god so highly favour him with such ex●raordinary graces , by i●spiring him with the knowledge of the best religion in the world , to authorise him with miracles , to raise him from the dead . and must this religion that condemneth all frauds , and doing evil that good may come of it be supported by a lye ? or cannot god govern the world without countenancing such a deceit ? or is it possible that such holy persons as our lord jesus and his apostles were , could be guilty of such an imposture ? did they do this by command of god ? no surely , for god which is the god of truth would not command them to teach a lye , or to make use of one : he hath power enough to cause the truth to be embraced by some other means ; and a greater injury cannot be done him , then to go about to gratifie him with what he hateth , much less would god have commanded a mere man to call himself his eternal son , and god equal to him , which is a blasphemy and sacriledge as well as a lye , the greatest of the kind , for mortal man to take upon himself to be the eternal god. if it were not by his express commandment , would he suffer such an attempt to go unpunished ? would he witness from heaven this is my beloved son in whom i am well pleased ? would he have raised him from the dead , and so ingaged the world to believe in him and adore him , acts 17.31 . 2. if christ were before all things , let us prefer him above all things : this consideration is of great use to draw off our hearts from all created things , and to lessen our respects to wordly vanities , that they may be more earnestly fixed on what is eternal and glorious . he that was before the world was , will be when the world shall be no more : christ is from everlasting to everlasting , psal. 90.2 . to him should we look , after him should we seek , he is first and last , the beginning and ending . it is for an everlasting blessedness , for the injoyment of an eternal god that our souls were made . he that was from the beginning , & will be when all things shall have an end ; it is he that should take up our minds and thoughts : how can we have room for so many thoughts about fading glories , when we have an eternal god and christ to think of ? what light can we see in a candle when the sun shineth in his full strength ? all things in the world serve onely for a season , and then wither ; and that season is but a short one . you glory in your riches , and preeminence now , but how long will you do so ? to day that house and lands is thine , but thou canst not say it will be thine tomorrow : but a believer can say my god , my christ , is mine to day , and will be mine to all eternity . death taketh all from us honours and riches , and strength and life , but it cannot take god and christ from us , they are ours and everlastingly ours . secondly , we come now to the second point , his sustaining all things by his almighty power , and by ●im all things consist . doct. ii. that as christ made all things , so he doth sustain them in being and working . let me explain this how the creatures are preserved by christ. 1. this is to be understood not only meritoriously as a moral cause , but efficiently as a natural cause of the creatures sustentation : for the apostle doth not consider here so much what christ doth as a mediator , as what de doth as god. it is true christ as mediator hath reprieved the world from that ruine ▪ which might come upon it for mans sin , but here his merit is not considered , but his power , heb. 1.3 . he upholdeth all things by the word of his power . the weight of the whole creation lyeth upon his hands , as daniel telleth belshazzar , that his breath and his wayes were in the hand of god , dan. 5.23 . so is the being , life , and operation of all the creatures ▪ if he should withdraw his withholding hand , they would quickly return to their first nothing , which sheweth the great power of our redeemer . moses complaineth , numb . 11.11 , 12. thou hast layed the burden of all this people upon me , have i conceived this people ? have i begotten them that thou shouldst say unto me , carry them in thy bosom , but christ hath the care and charge of all the world , not to rule them only , but to sustain them . a king or a governour hath a moral rule over his subjects , but christ giveth them being and existence ; and doth preserve and keep them in their present state and condition from dissolution . 2. not only indirectly but directly : indirectly christ may be said to sustain and preserve the creatures , as he keepeth off evil or removeth those things that may be destructive to them : as he preserveth a town that repelleth their enemies , but directly he preserveth them as he continueth his providential influence , acts 17.28 . for in him we live , and move , and have our being . as the root feedeth the fruit , or the breath of the musician maintains the sound , psal. 104.29 . thou takest away thy breath and they dye , and return to their du●t . life and all the joyes and comforts of it every minute depend upon god. it is by his providential influence and supportation we subsist . the greatest creature cannot preserve it self by its power and greatness , and the lest is not neglected , both would sink into nothing without this continued influence . thirdly , he doth this not only mediately by means appointed , but immediately as his efficacy pierceth through all . god preserveth the creatures by means , for he giveth them those supplyes , which are proper for them : as to man food and rayment : for other creatures what may relieve them . and the wise dispensing these supplies without any care and solicitude of the creatures , is a notable part of his providence . but here we consider his intimate presence with all things by which he upholdeth their beings ; which all the means of the world cannot do without him . god doth as it were hold the creatures in his own hand , that it may not sink into its old nothing , as a man holdeth a weighty thing . this is supposed to be alluded unto , iob 6.9 . let him loose his hand and cut me off . if he doth but loose his almighty grasp , all the creatures fall down . fourthly , christ doth this so , as that he doth not overturn their nature : he worketh by natural and necessary causes necessarily , with voluntary causes voluntarily : he that inlightneth the world by the sun , causes man to discourse and reason ; the sun would not shine if christ were not the light of it , nor man discourse if he did not continue the faculty , ioh. 1.4 . in him was life , and this life was the light of man. it is man seeth , man heareth , man talketh , man acteth , but yet the seeing eye , and hearing ear , is of the lord , prov. 20.12 . as god hath made both , so he sustaineth both in their operation and exercise : all that we do naturally and spiritually we have from christ. fifthly , he is not the bare instrument of god in sustaining the creature , but as a coequal agent . as he made the world , and with the father created all things , so he doth support and order all things . it is as well the work of the son as of the father ; for he is god equal with him in glory and power , iohn 5.17 . my father worketh hitherto and i work , and he hath a command of all the creatures , that they can do nothing without him , how much soever they attempt to do against him . 2. let me give you the reasons of this , why all things must subsist by him . 1. because preservation is but a kind of continued creation , or a continuance of the being which god hath caused : gods will in creation maketh a thing to be , his will in preservation maketh it continue to be : the same omnipotency and efficacy of god is necessary to sustain our beings , as at first to create them . therefore it is said psal. 104.2 . thou stretchest out the heavens like a curtain , which noteth a continued act , god erected them at first and still sustaineth them by his secret power in this posture : so that with respect to god it is the same action to conserve as to create . that the creature may have a being the influence of god is necessary to produce it , that the creature may continue its being , it is necessary that god should not break off that influence , or forsake the creature so made : for the being of the creature doth so wholly depend on the will of god , that it cannot subsist without him . nothing can be without the will of god , which is the cause both of the being and existence of all creatures : therefore their being cannot be continued unless god will : therefore it belongeth to the same power to make any thing out of nothing , and to keep any thing that is made from returning to its first nothing . 2. it is impossible to cut off the dependance of the creature upon the first cause , for no creature hath a self sufficiency to maintain and support it self . things of art may subsist without the artificer , as a carpenter maketh a house and then leaveth it to stand of it self ; the shipwright maketh a ship , and then leaveth it to the pilot to guide it : but all things of nature depend upon god that made them , because they have their whole being from him , matter , and form : which be continueth no longer then he pleaseth , whether they be things in earth , or things in heaven , visible or invisible . no impression of the agent remaineth in the effect when his action ceaseth ; when the effect wholly dependeth on the cause : as when the air is inlightned which receiveth light from the sun , but when the sun is gone the light ceases : so when god withdraws the creature vanishes : for they have no other being then god is pleased to bestow upon them . 3. if it were not so many absurdities would follow , as for instance 1. if things do subsist by themselves then they would allwayes be : for nothing would destroy it self . 2. then the creature would be independent , and whether god will or no they would conserve their being , and then how should god govern the world ? therefore it undenyably followeth , thou hast made all things , and thou preservest them all . 4. it would destroy all worship , and our piety and respect to god would be cold and languid . the service we owe to god is reducible to these four heads . 1. adoration of his excellent nature above all other things . 2. affiance in his goodness , with expectation of relief from him . 3. thankfulness for his benefits . 4. obedience to his precepts and commands . now unless we acknowledge his intimate presence with , and preservation of all things ; these necessary duties will either be quite abolished or degenerate into a vain and needless superstition . 1. the adoration we owe to his excellent nature above all other things in the universe , alass , we see how little reverence and respect we have for the great potentates of the earth whose fame we hear of indeed , but are not concerned in their favour or frowns , or have no dependance on them at all : the least justice of peace or constable in our neighbourhood is more to us then all these mighty forreign princes , with whom we have nothing to do but onely to hear and read the reports of their greatness , when we have no other business to divert us . so cold and careless would be our respect to god if we did not depend on him every moment , and were neither concerned in his wrath nor love : those practical atheists that were settled on their lees , and lived in a secure neglect of god , they sos●ered it by this presumption , tush he will neither do good nor evil , zeph. 1.13 . fine things may be told us of the excellency of his nature , but what is that to us , he hath so shut up himself within the curtain of the heavens , that he takes no notice or care of things here below . how soon would such a conceit dispirit all religion , and take away the life and vigor of it ; but if you would plant a reverence and due veneration of god you must do it by this principle , in his hands is the soul of every living thing , and the breath of all mankind . no creature can subsist without him for a moment : now this respect is due not only to god the father , but our lord jesus christ. 2. as to trust and dependance on his goodness for relief in all our streights and necessities : this is the grand principle that keepeth up an acknowledgment of god in the world , by prayers and supplications , psal. 62.8 . trust in the lord at all times ; ye people , pour out your heart before him . when you retire your souls from all secular considences , and repose all you trust in him , you will be instant in prayer , and earnestly beg his relief : you see all things subsist by him , and it is in vain to expect any real assistance from the creatures , but what god will communicate to us by it ; now if it be not so , but the creatures could stand of themselves , and live of themselves : this would blast all devotion , and prayer be withered and dryed up at the root , humbling our selves to god in our streights and necessities would look like dejection or poorness of spirit , whining to no purpose . 3. for thank fulness for benefits received , which is the great means to knit the hearts of men to god , and the bellows which bloweth up the fire of love , and religion in our hearts : how can we ascribe our deliverances to god , if he hath not a hand in all things , but when we acknowledge his sustaining and governing power , we see god in the face of the creature , and every benefit we receive representeth his goodness to us . but alass , they have no thought or care of praise and thanksgiving that think not themselves obliged to god for the least hair of their heads : god is banished out of their sight , because they look for all from the creature ; but they cannot enough praise and bless god who is the strength of their lives , and the length of their days : they acknowledge that every good gift cometh from him , that he heareth their prayers , relieveth their necessities , continues their lives to them every moment ; therefore god is all in all with them , but to others he is a shadow or nothing . his memory is kept up in the world by his benefits , acts 14.17 . 4. for obedience and service to him : certainly dependance begets allegiance and observance . we are obsequious to those from whom we expect our dole and portion , psal. 131.2 . as the eyes of servants look to the hand of their masters , and the eyes of a maiden unto the hands of her mistress , so do our eyes wait on the lord our god. the masters give the men-servants their portion and allowance ; and the mistriss to the maid-servants , they looked for all from their hands , and therefore to them they performed their service , so do the people of god. what reverence do we owe to him who is our creator and preserver as well as redeemer ? as he made all things so he supporteth all things . did we see god in us and in all things round about us , these thoughts would be more frequent in us , and we will still be considering what we shall render unto the lord for all his benefits towards us ? but obedience soon languisheth where men think they subsist of themselves without god , psal. 55.19 . because they have no changes , therefore they fear not god. they are not interrupted in their sinful course , and therefore have no reverence and respect to god. vse . this doth strengthen our dependance and reliance on our blessed redeemer , by him all things do subsist , therefore he can hear all prayers , relieve us in all our straits , supply us in all wants , preserve us in all dangers . all nations are in his hands , our whole life is in his keeping and upheld by his intimate presence with us , our dayes cannot be longer nor shorter then he pleaseth , if he were absent from us he might forget us or neglect us , but he is within us , and round about us in the effects of his power and goodness ; since he is so near us , why should we doubt of his particular care and providence . all nations are in his hands , the lives and hearts of friends and enemies , therefore our eyes should be upon him , psal. 16.8 . i have set the lord alwayes before me , he is at my right hand , i shall not be moved , we set the lord before us both in point of reverence and dependance , for fear and trust agree in their common nature , and so it may note our care to please him or our trust and quietness in him , all means are nothing to us , can do nothing for us without him . 2. it teaches us a lesson of humility . we depend on him every moment , can do nothing without him , either in a way of nature or grace ; not in a way of nature , for god hath not left us to stand by our selves on the first foundation of our creation , the creatures are not capable of subsistence without dependance on the first cause , but meerly live and act by his power , in him we live and move and have our being , psal. 104.29 . thou takest away their breath and they dye , and return to their dust , the withdrawing his concurrence and supportation is the cause of all our misery , when he sees fit all the creatures soon return to the elements of which they are compounded ; all the strokes and judgements which light upon them are dispensed according to his pleasure . in a way of grace we are nothing , can do nothing without him , iohn 15.5 . he must have all the praise , luke 16.14.1 cor. 15.10 . gal. 2.20 . the more perfections we have , the more prone we are to fall if he sustain us not : witness the faln angels , and adam in innocency . 3. it teaches us a lesson of reverence and obedience , if god be so near let us observe him , and take notice of his presence : he knoweth what he doth , when he sustaineth such a creature as thou art . this thought should continually affect us , that god is with us , still by us , not onely without us , but within us , preserving our life , upholding our being . it should be a check to our sluggishness , and mispense of time : doth god now continue me ? to what end and purpose ? if god were absent or gone , it were more justifiable to loiter , or indulge the ease of the flesh ; but to spend my time vainly and foolishly , which he continueth for service , what have we to say ? sermon . v. col . 1.18 . and he is the head of the body the church , who is the beginning , the first-born from the dead , that in all things he might have the preheminence . the context is spent in representing the dignity and excellency of christ : he is set forth by three things . 1. by the excellency of the benefits we have by him : the greatest the faln creature is capable of for the present , verse 14. 2. by the excellency of his person : so he is set forth as the eternal and only begotten son of god , verse 15. and proved by his being the creator and preserver of all things : the creator , verse 16. the preserver , verse 17. now the apostle cometh to the third thing . 3. the excellency of his office : this is done in the text ; where observe that next after the son of god , there is nothing more venerable & august then christs being head of the church : and again that christ hath another title to us then that of creator , he is redeemer also : the same god that created us by his power hath redeemed us by his mercy . by the one he drew us out of nothing , by the other he recovered us out of sin : therefore after he had declared what christ is to the world , and the church too ; he sheweth what christ is particularly to the church . he hath a superiority over angels and all creatures , but he is our head , eph. 1.22 . he hath put all things under his feet , and gave him to be head over all things to the church . christ is the sovereign of the world , but by a special relation to his people , he is the head of the body the church , who is the beginning , the first-born from the dead , &c. in which words observe , 1. the titles which are given to christ with respect to the church , he is the head , the beginning , the first-born from the dead . 2. the consequence of it : that in all things he might have the preheminence . 1. the titles ascribed to christ , they are three . the first is , the head of the body the church : where observe two correlates , the head , and the body ; the head is christ , the body is the church : the head is the most eminent part of the body , the noblest both as to nature , and place , or situation : as to nature , the head is the most illustrious throne of the soul , as being the seat not only of the nerves and senses , but of the memory and understanding : in place , as nearest heaven : the very situation doth in a manner oblige the other parts to respect it , these things agree to christ who as to his essence is infinitely of much more worth then the church , as being the only begotten son of god : as to office , in him there is a fulness of perfection to perform the office of an head , to such a crasie and necessitous body as the church is . all the treasures of wisdom and knowledge are in our head for the use of the body , col. 2.3 . and he is also the fountain of life , and grace to every particular member , ioh. 1.16 . and for place he reigneth in heaven with his father , and from thence he vieweth all the necessities of the body , and sendeth forth such influences of grace as are needful to every particular member . 2. for the other correlate , the church is the body : by the church is meant the church mystical , or all such as are called out of the world to be a peculiar people unto god. now these considered collectively , or together they are a body , but singlely and separately every believer is a member of that body , 1 cor. 12.29 . now ye are the body of christ and members in particular , all the parts and members joyned together are a spiritual body , but the several persons are members of that body . yea though there be many particular churches , yet they are not many bodies , but one body , so it is said 1 cor. 12.12 . as the body is one and hath many members , and all the members of that body being many are one body , so also is christ. he is the head , and the many and divers members of the universal christian church are but one body . the universal invisible church of real believers is one mystical body knit by faith , to christ their head ; and by love among themselves : and the visible universal church is one politick body conjoyned with christ their head , and among themselves by an external entring into covenant with god , and the serious profession of all saving truths . they have all the same king and head : the same laws the word of god , the same sacraments of admission and nutrition , which visibly at least they subject themselves unto : and have a grant of the same common priviledges in the gospel , but of this more anon . 2. the next title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning ; i understand it that he is the root and the beginning of the renewed estate , the same degree which christ hath in the order of nature , he hath in the order of grace also : he is the beginning both of creation , so also of redemption ; he is origo mundi melioris : still the beginning and ending of the new creature as well as the old , rev. 1.8 . he is called in short the beginning , with respect to the life of grace , as in the next title , the first-born from the dead , with respect to the life of glory . 3. the third title is , the first-born from the dead : he had before called him the first-born of every creature , now the first-born from the dead , rev. 1.5 . the first begotten from the dead , because those that arise from the dead are as it were new-born , whence also the resurrection from the dead is called a regeneration , matth. 19.20 . and st. paul referreth that prophesie , psal. 2.7 . thou art my son this day have i begotten thee . in acts 13.33 . to the resurrection of christ. things are said to be when they are manifested to be , compare rom. 1.4 . declared to be the son of god with power according to the spirit of holiness by the resurrection from the dead : he was declared to be the true and everlasting son of god and head of the church : so the adoption of believers shall appear by their resurrection , rom. 8.19 . and 23. the earnest expectation of the creature waiteth for the manifestation of the sons of god , verse 23. we our selves groan within our selves , waiting for the adoption , to wit , the redemption of the body . 2. the sequel and consequent of these things , that in all things he might have the preheminence , that is as well in the spiritual estate of the church , as in the creation and natural estate of the world , rom. 8.29 . that he might be the first-born among many brethren . i begin with the first . doct. i. that this is the honour appropriate and peculiar to iesus christ , to be head of the church . 1. here i shall shew what the church is , to which christ is an head. 2. how is he an head to this body . 3. the reasons why this body must have such an head. 1. what the church is : a society of men called out of the world by gods effectual grace , according to the purpose of his election , and united to christ by faith and the participation of his spirit , and to one another by the band of charity , that after remission of sins obtained in this world , together with regenerating grace , they may at length be brought to eternal life . let us a little open this description , by effectual calling god worketh faith , which uniteth us to christ , and that effectual calling is the fruit of election , and the effect of this union is remission of sins , and the necessary consequence of this communion is salvation or eternal life : this society of men is called a church in the text : the word church is taken in divers acceptations . first and most properly , it signifies these whom i have now described , the universal collection of all , and every one of those , who according to the good pleasure of god , are or may be called out of a state of sin into a state of grace to obtain eternal glory by our lord jesus christ. this is the church of the first-born , whose names are written in heaven , heb. 12.22 . that chosen generation , that royal priesthood , that holy nation , that peculiar people , whom to shew forth his praises , god hath called out of darkness into his marvelous light : 1 pet. 2.9 . this church most generally and properly taken , is the kingdom of god , the body and spouse of christ , cant. 6.9 . my dove , my undefiled one , is but one . this is that one fold under one shepherd , ioh. 10.16 . and it was prophesied of christ that he should dye to gather together in one the children of god that were scattered abroad , iohn 11.5 . secondly , of this universal church there are two parts , one of travellers , the other of comprehensors : or the church militant , and triumphant : they both belong to gods family , eph. 3.15 . of whom the whole family whether in heaven and earth is named , so col. 1.10 . that part of the family which is in heaven triumpheth with god there , that which is in earth is yet warring against sin , satan , and the world. thirdly , this part which is the military comes in the 2d . place , to be called by the name of the universal church ; because being scattered & dispersed throughout the whole world , it comprehendeth all and every one that belongeth to christs flock , which are found in several folds : known to god they are , and to themselves , and do indeed belong to christs body and his kingdom , this is often and not undeservedly called the invisible church : because so far as it is the church of god their reality and sincerity is rather believed by faith , then seen by the eyes of the body . this church , this kingdom of god , though it be yet in this world , yet it is not of the world , neither doth it come with observation : for the faithful have this kingdom of god within them ; luke 17.20 . the world knows them not , other believers know them not , but god knoweth those that are his , 2 tim. 2.19 . fourthly , the universal visible church , while they are in the way , and in the midst of their conflicts it is possible many hypocrites may take up the profession ; as in the great house are many vessels , some to honour , some to dishonour ; from these ariseth an external promiscuous multitude , who also are called the catholick church for the sake , and with respect to those holy ones among them who truly belong to christs mystical body . we read often the kingdom is like to a net wherein are good and bad fishes , matth. 13. to a threshing floor wherein is chaff and wheat . to a field wherein groweth good corn and also tares , matth. 13.24 , 25. now all these wayes is the universal church taken . fifthly . there are particular churches wherein the ordinances and means of grace are dispensed as the church of corinth , cenchrea , galatia , greek , roman : none of these particular churches contain all believers or the elect of god , that out of them or any of them there should be no salvation : again the universal church may remain in the world total and intire though these particular churches are , or other of them may successively be destroyed , as it hath often faln out . and it is a great sin so to cry up a particular church , as to exclude all the rest from saving communion with christ ; and for any one particular church to arrogate power over the others , they being but members . 2. this church is called a body in two respects . 1. in regard of the union of all the parts . 2. dependance upon one and the same head . 1. with respect to union , as in man all the members make but one body , quickned by the same soul , so in the mystical body of christ all the parts make up but one body , animated by the same vital principle which is the spirit of christ , and are joyned together by certain bonds and ligaments , faith and love , and all is covered with the same skin , the profession of the faith of christ. look what the soul is in man , the form in the subject , life in the body , and proportion in the building ; that in the universal church of god is the union and communion of the several and single parts , with the head among themselves . take away the soul from man , the form from the subject , life from the body , proportion and conjunction from the parts of the building , and what will man be but a carkass , and the building but ruine & confusion ? so take away union and communion from the universal church , then ierusalem will become a babel , and bethel a be●haven , and for life there will be death , and for salvation eternal destruction . how else shall all that come out from one , return again to one , and all and every one have all things in one ; that at length they may acquiesce in the injoyment of one , that is god , as their chiefest good . alass , without this union with the head , and among themselves in necessary things , what can they expect but wrath and the curse , and everlasting destruction . 2. with respect to dependance on one head , rom. 12.5 . we being many are one body in christ , and every one members of one another , that is , all things make up one body of which christ is the head ; and are fellow members in respect of one another . as necessary and as desirable as it is to be united to god , to life and glory everlasting , so necessary and desirable it is to depend upon christ the head : for no man after the entrance of sin can return to god , or enjoy god , without christ the mediator , iohn 14.6 . i am the way , the truth and the life ; no man cometh to the father but by me , acts 4.12 . there is no other name under heaven by which we can be saved but only iesus christ , 1 cor. 3.11 . other foundation can no man lay but that which is layed iesus christ , 1 iohn 5.12 . he that hath the son hath life , and he that hath not the son hath not life . god proclaimed from heaven , matth. 3.17 . this is my beloved son in whom i am well pleased , he being one god with the father and the spirit , of the same substance and essence , he only can procure , merit , and effect our union with god : he first assumed our nature , and united it to his own person , and so became one flesh with us , but then all those that belong to that nature , if they believe in him , and enter into his covenant , are not onely literally one flesh , but mystically one body , and so also one spirit , 1 cor. 6.17 . that is , by the bond of the spirit he hath brought them into the state and relation of a body to himself . to gather up all : mans return to god is necessary to his blessedness , that he may be inseparably conjoyned to him as his chiefest good , to this purpose the son of god assumed our nature in the unity of his person , and thereby bringeth about the union of the church with himself as our head , and our communion with one another in faith and charity , if we desire to be blessed , and so is according to christs prayer , iohn 17.21 . that they may be all one , as thou father art in me and i in thee , that they also may be one in us , verse 23. i in them and thou in me , that they may be made perfect in one , so that as there is one god , and one mediator between god and men , and one church united to christ as his body ; to this church we must every one of us be united if we mean to be saved , and in the church with christ , and by christ with god , therefore out of this mysticall body there is no salvation . 2. how is christ an head to this body ? this must be explained by answering two question . 1. what are the parts of his headship ? 2. according to what nature doth this office belong to him , divine or humane . 1. the parts and branches of this headship : he is our head with respect to government and sovereignty ; and in regard of causality and influence : he governeth , he quickneth . 1. it implyes his authority to govern as is manifest , by eph. 5.22 , 23. wives submit your selves to your own husbands as unto the lord , for the husband is the head of the wife even as christ is the head of the church . so that to be the churches head , implies superiority or right to govern . 2. for the other notion in regard of influence , that is evident in scripture also , col. 2.19 . not holding the head from which all the body by joynts and bands , having nourishment ministred and knit together increases with the increase of god , the head is the root from whence the vital faculty is disfused to all the members . we use to say 〈◊〉 arbor inversa , a tree turned upsided 〈…〉 if this be so , the head is the 〈…〉 tree . so doth life flow from 〈…〉 the church , the spirit is from 〈…〉 begin the union or to con●●nue the 〈…〉 but let us speak of these branches apart . 1. his authority and power to govern : his excellency gives him fitness , but his office right to rule and govern the church : when he sent abroad his officers and embassadors to proselyte the world in his name , he pleadeth his right , math. 28.18 . all power is given to me both in heaven and in earth . now the acts which belong to christ as a governour may be reduced to these heads . 1. to make laws that shall universally bind all his people . 2. to institute ordinances for worship . 3. to appoint officers . 4. to maintain them in the exercise of these things . 1. the first power that belongeth to a governing head , is legislation or making laws : now christs headship and empire being novum jus imperii , a new right which he hath as mediator for the recovery of lapsed mankind , his law is accordingly : it is lex remedians a law of grace which is given us in the gospel of our salvation . the sum of his own proper remedial laws are faith in our lord jesus christ , and repentance towards god , acts 20.21 . without repentance our case is not compassionable , without faith we do not own our redeemer , by whom we have so great a benefit : yet because this new right of empire is accumulative not privative , beneficial to us indeed , but not destructive of our duty to god : therefore the whole law of god as purely moral hath still a binding force , upon the consciences , as it is explained in the word of god. now to these laws of christ none can add , none diminish , and therefore christ will take an account of our fidelity at the last day , 2 thess. 1.8 . 2. he hath instituted ordinances , for the continual exercise and regulation of our worship , and the government of his people that they may be kept in the due acknowledgement and obedience to him : such as the preaching of the word , sacraments , and the exercise of some government : now all the rules and statutes which christ hath made for the ordering of his people must be kept pure until his coming : his institutions do best preserve his honour in the world : great charges are left , 1 tim. 5.21 . i charge thee before god and our lord iesus christ and his elect angels that thou observe these things , where he speaketh of ecclesiastical censures and disciplines he conjureth him by all that is sacred and holy , that it be rightly used ; 1 tim. 6.14 . keep this commandment without spot and unrebuka●le unto the appearing of iesus christ. the doctrines are so determined by christ , that they cannot be changed , the worship not corrupted , the discipline not abused to serve partial humors and private or worldly interests . 3. god hath appointed officers who have all their ministries and services under christ and for christ ; eph. 4.11 . he gave some apostles , some prophets , and some evangelists and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ. mark there , he doth not describe all the officers , for the deacon is not mentioned , but onely such as labour in the word and sacraments ; and observe , he mentioneth ordinary and extraordinary ; apostles to write scripture , prophets to attest it , pastors and teachers to explain and apply it . and mark , [ christ gave some ] it is his prerogative as head of the church to appoint the several sorts of offices and officers . he gave them at first , and will raise up some still , according as the exigence of the times requireth it . the end why , to perfect the saints ; that is , to help them on to their final perfection , and for the work of the ministry . all offices under christ are a ministry , not a power ; and imply service , not lordship or domination over the flock of christ. lastly , the great end is to prepare and fit men more and more to become true members of christs mystical body . 4. to maintain and defend his people in the exercise of these things , to preserve the verity of doctrine and purity of worship : alass , many times where neither worship nor government is corrupted , yet the church may be in danger to be dissipated by the violence of persecutions : now therefore it is a part of christs office as head of the church , to maintain verity of doctrine , purity of worship and a lawful order of government , for all which he hath plenty of spirit . the papists think this cannot be without some universal visible head to supply christs office in his absence ; and so are like the israelites , exod. 31.1 . make us gods that shall go before us . they would have a visible head that should supply christs room in his absence , an external infallible head , but that is a vain conceit , for since the pope hath his residence in rome , and cannot perform these functions but by the intervention of ordaining pastors , why should it be more difficult for christ in heaven to govern the church , than for the pope in rome ? when he sitteth at the right hand of god , till he hath made his ●oes his footstool ? is he less powerful to govern the church , and to preserve and defend his people against the violence of those that would root out the memorial of religion in the world ? who is more powerful than jesus christ , who hath all judgement put into his hands , 1 iob. 4.4 . 2. in regard of influence . so christ is an head to the church as he giveth us his spirit : that spirit which gives life to believers is often called christs spirit , gal. 4.6 . god hath sent forth the spirit of his son into your hearts . it is purchased by his merit , tit. 3.6 . conveyed to us by his power , ioh. 15.26 . i will send the comforter from the father . the communication is by his ordinances : the word , 2 cor. 3.18 . beholding as in a glass the glory of the lord , we are changed into the same image from glory to glory , even as by the spirit of the lord. sacraments : 1 cor. 12.13 . for by one spirit are we all baptized into one body , whether we be iews or gentiles , whether we be bond or free , and ●●ve all been made to drink into one spirit . to ●●omote the religion which he hath est●●●●●hed , ioh. 16.13 , 14. when the spirit 〈◊〉 ●ruth is come , he will guide you into all tr●● 〈◊〉 for he shall not speak of himself , but wh●● 〈◊〉 ever he shall hear that he shall speak . and he will shew you things to come and he shall glori●ie me , for he shall receive of mine and shall shew it unto you . he comes to us as his members , and by influence from him , as in the natural body the animal spirits are from the head , are by the members conveyed to all the parts of the body ; so christ in this spiritual union worketh in us a quickning spirit ; eph. 4.15 , 16. we grow up to him in all things which is the head even christ : from whom the whole body joyned together maketh increase , &c. the spirit is not given to any one believer , but derivatively from christ to us . first it is given to christ as mediatour , and to us onely by virtue of our union with him . he is in christ as radically inherent , but in us operatively , to accomplish certain effects ; or he dwelleth in our head by way of radication , in us by way of influence and operation . 2. according to what nature doth this office belong to christ , divine or humane ? i answer , both ; for it belongeth to him as god incarnate . 1. he must be man that there may be a conformity of nature between the head and the rest of the members ; therefore christ and the church have one common nature between them ; he was man as we are men ; bone of our bone , and flesh of our flesh ; eph. 5.30 . we read of a monstrous image that was represented to nebuchadnezzar in a dream , where the head was gold , the breast and arms of silver , the belly and thighs of brass , and the legs and feet part of iron , and part of clay , dan. 2. all the parts of a different nature . in every regular body there is a proportion and conformity , so it is in the mystical body of christ ; because the brethren took part of flesh and blood he also took part of the same . the godhead which was at such a distance from us , is brought down in the person of christ in our nature , that it might be nearer at hand , and within the reach of our commerce ; and we might have more incouragement to expect pity and relief from him . 2. god , he also must be . none was sit to be head of the church but god , whether you respect government or influence . 1. for government ; to attend all cases , to hear all prayers , to supply all wants : defend us against all enemies , to require an absolute and total submission to his laws , ordinances and institutions , so as we may venture our eternal interests upon his word , psal. 95.11 . he is thy god worship thou him . 2. for influence ; none else hath power to convey the spirit , and to become a vital principle to us , for that is proper to god to have life in himself , and to communicate it to others , 1 tim. 6.13 . i charge thee in the sight of god who quickneth all things , &c. whatever men may think of the life of grace , yet surely as to the life of glory he is the onely life-making spirit ; 1 cor. 15.45 . now this honour is not given to the angels , much less is it due to any man , nor can it be imagined by him , for none can influence the heart of man but god. 3. the reasons why this body must have such an head. 1. every society must be under some government , without which they would soon dissolve and come to nothing : much more the church , which because of its manifold necessities , and the high ends unto which it is designed , more needs it than any other society 2. the priviledges are so grea●●hich are these ; pardon of sins , and 〈◊〉 grace , and at length eternal glo●● . ( 1 ) pardon of sins . by this union with him , he is made sin for us that we might be made the righteousness of god in him , 2 cor. 5.21 . a sacrifice for sin , that we might be justified and accepted with god. ( 2. ) sanctifying grace by the communication of his spirit . we not onely agree with him in the same common humane nature , but the same holy nature may be in us that was in christ , heb. 2.11 . we are doubly a-kin , ratione incarnationis suae , & regenerationis nostrae . ( 3 ) at length eternal glory followeth ; for what is the condition of the head , that is also the condition of the members ; first christ , then they that are christs . and also christ is set up as a pattern , to which the church must be conformed , rom. 8.29 . bating the preheminence due to the head , we are to be glorious as he is glorious . 2. the duties are far above bare humane power and strength ; therefore we need the influence of our head , ioh. 15.5 . to obey god , to believe in his name , to deny our selves in what is most dear and precious to us in the world , to be fortified against all temptations , are duties not so easily done as said . 2. we have so fouly miscarried already that he will no more trust his honour in our hands ; but hath put the whole treasure of grace into the hands of christ for our use , ioh. 1.16 so ioh. 3.35 , 36. the father hath put all things into his hands : he that believes on the son hath overlasting life , and he that believes not the son hath not seen life . god would not leave us to our selves to live apart from him , but hath put all things that belong to our happiness into his hands , that being united to him vertue might be communicated to us , even all the gifts and graces of the spirit . they are not intrusted with us , but with him ; and we shall have no more of pardon , grace and glory , but what we have in and from the son of god. vses . use i. is information : to shew how much we are bound to god for putting this honour upon us , that christ should be our head . christ is over the angels in point of superiority and government , but not properly said to be an head to them , in that strict notion which implies relation to the church : as to influence , he is not an head to them : you will say they are confirmed by him ; but the mediation of christ presupposes the fall of adam , for christ had not been mediator , if adam had never fallen . now if christ should come to confirm angels , if this had not been , is groundless ; besides christ merited for those that have benefit by him , and the consummate act of his merit is his death ; but where is it said that he died for angels . ii. it informs us of the shameless usurpation abetted by the papists , who call the pope head of the church . none can be a head of the church , to whom the church is not a body ; but it would be strange to say the church is the popes body . none can be a governing head of the church but he who is a mediatorial head of vital influence . the papists indeed distinguish these things , ascribe the one to the pope , the other to christ , but the scripture allows not this writ of partition ; none can be the one but he must also be the other . but they say he is a ministerial head ; but a ministerial universal head , that shall give law to other churches and christian societies , and if they depend not on him , shall be excluded from the priviledges of a christian church , this is , as to matter of right , sacriledge ; for this honour is too great for any man , and christ hath appointed no such head , and therefore it is a manifest usurpation of his royal prerogative without his leave and consent . and as to matter of fact , it is impossible the church being scattered throughout all parts of the world , which can have no commerce with such an head in matters essential to its government and edification . they that first instituted such an universal head , besides that they had no authority or commission so to do , were extreamly imprudent , and perverters of christianity . therefore let us consider how it came up at first , and how it hath been exercised : it came up at first for the prevention of schisms and divisions among christians , they thought fit the church should be divided into certain dioces●es , according to the secular division of the empire , which at first were thirteen in number under the names of patriarchs and bishops of the first see , who should join in common care and counsel for the good of the christian common-wealth : among these , some , who in regard of the cities wherein they resided , were more eminent than the rest , and began to incroach upon the others jurisdiction , till at length they were reduced to four . the bishop of rome being the imperial city , had the precedency , not of authority super reliqous , but of place and order inter reliquos . it was potestas honoraria , a difference or authority by courtesie , afterwards ordinaria , an ordinary power , then what was de facto given , was afterwards challenged de jure . 2. let us consider how this power hath been exercised to the introduction of idolatry , and divers corruptions and superstitions , to the destruction of kingdoms , the blood of the martyrs , and tumults and confusions , too long to relate . ii. vse . to perswade you to accept christ as your head , we are to preach him as lord , 2 cor. 4.5 . you are to receive him as lord , col. 2.6 . our consent is necessary . god hath appointed him , and the church appointeth him : god by authority , the church by consent . we voluntarily acknowledge his dignity and submit unto him , both with a consent of dependance and subjection . some god draweth to christ and gives them to him , and him to them ; ioh. 6.44 . all that live within hearing , have means to seek this grace , and if they so do , they shall not lose their labour . gods set not men about unprofitable work , mind but the duties of the baptismal covenant , and the business is at an end , acts 2.39 . iii. vse . to put us upon self-reflection . if christ be your head , 1. you must stand under a correspondent relation to christ ; be members of his mystical body , which is done by faith and repentance . 2. none can be a true members of christ body who doth not receive vital influence from him ; rom. 8.9 . it is not enough to be members of some visible church , they that are united to him , have life ; there is an influence of common gifts according to the part we sustain in the body . a common christian hath common graces , those gifts of the spirit which god gives not to the heathen world ; as knowledge of the mysteries of godliness , ability of utterance about heavenly things , heb. 6.4 . 3. if christ be our head , we must make conscience of the duties which this relation bindeth us unto : as obedience , and self-denial . 1. obedience to his laws , and the motions of his spirit . his laws ; luke 6.46 . why call you me lord , lord and do not the things which i say . the motions of his spirit , rom. 8.14 . as many as are led by the spirit of god , they are the sons of god. 2. self-denial . christ spared not his natural body to promote the good of his mystical body , he exposed his life for our salvation , we should hazzard all for his glory . nature teaches us to lift up the hands to save the head . 4. there must be sutableness and imitation , 1 ioh. 2.6 . he that abideth in him , ought to walk as he walketh . 5. if you be planted into his mystical body , you will make conscience of love and tenderness . iv. vse . let us triumph in this head , depend on him . there are two arguments , his ability , and his sympathy . 1. his ability : he can give us life , strength , health , eph. 3.16 . that he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man. col. 1.15 . strengthned with all might , according to his glorious power unto all patience and long-suffering with joyfulness . 2. his sympathy : he is touched with the feeling of our infirmities : heb. 4.15 . we have not an high priest , which cannot be touched with the feeling of our infirmities ; but was in all points ●empted like as we are , yet without sin . the head is concerned for the members . sermon vi. col . 1.18 . who is the beginning , the first born from the dead . i come now to consider the first particular title which is given to christ : there are two other titles given to christ ; the one respects the state of grace , the other the state of glory : and first , with respect to the state of grace , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning ; that is , origo mundi meli●ris , the beginning of the new creature , as well as the old ; for the same place and dignity which christ hath in the order of nature , he hath in the order of grace also . therefore he is called the beginning of the creation of god , rev. 3.14 . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not taken there passively , as if it were the first thing that was created , but actively , that he giveth a being and beginuing to all things that are created ; and by the creation of god is meant the new creation . so that the point is . doctrine . that iesus christ is the author and beginning of the new creati●● . i shall briefly explain this , and pass to the next branch . christ is the beginning two wayes : i. in a way of order and dignity . ii. in a way of causality . 1. in a way of order . as first and chief of the renewed state . this is many ways set forth in scripture . two things i shall take notice of . 1. that he is the builder of the church . 2. the lord and governour of it . 1. as founder and builder of the church , matth. 16.18 . thou art peter , and upon this rock will i build my church . christ challenges it to himself as his own peculiar prerogative to build the church . more fully the apostle , heb. 3.3 , 4 , 5. for this man was ●●unted worthy of more glory than moses , in as much as he that builded the house , hath more honour than the house , for every house is built by some man , but he that buildeth all things is god. and again moses was faithful in all his house as a servant , but christ as a son over his own house . the scope of the apostle is to prove that christ must have the preheminence above all others that have been imployed in and about gods house : moses was one of the chief of that sort , that had greater familiarity with god than others , and intrusted by him in very great and weighty matters ; yet christ was not onely equal to moses , but far above him : he proveth it by a comparison taken from a builder , and an house ; and from a lord of the house , and a servant in the house ; but christ is the builder of the house , and moses but a part of the house : christ is the lord , and moses but the servant ; therefore christ is more excellent and worthy of greater honour . one of the nobl●st works of god is the church of the first-born ; none could build , frame and constitute this but the son of god coming down in our flesh , and so recovering the lost world into an holy society , which might be dedicated to god. for the materials of this house are men sinful and guilty ; neither men nor angels could raise them up into an holy temple to god ; none but the eternal word , or the son of god incarnate , ●e that buildeth all things is god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all these things ; the things treated of , he doth not speak of the first creation , but the second ; the restoring of the lapsed world to god. 2. the other honour is , that christ is lord of the new creation , as well as the founder and builder of it ; for the world to come is put in subjection to him , not to the angels , heb. 2.7 . by the world to come is not meant the state of glory , but the state of the church under the times of the gospel . it is made subject to god , the redeemer , it is solely and immediately in his power , and under his authority , and cast into a dependance upon him . ii. in a way of causality . so he is the beginning , either as a moral , or efficient cause . 1. as a moral meritorious cause : we are renewed by gods creating power , but through the intervening mediation of christ : or gods creating power is put forth with respect to his merit . the life of grace , is purchased by his death : 1 ioh. 4.9 . god sent his onely begotten son into the world , that we might live by him . here spiritually , hereafter eternally . for life is opposite to death incurred by sin . we were dead legally , as sentenced to death by the law ; and spiritually , as disabled for the service of our creator . and how by him ? that he speaketh of verse 10. by his being a propitiation . we were in the state of death , when the doors of mercy were first opened to us , under the guilt and power of sin ; but we live , when the guilt of sin is pardoned , and the power of sin broken ; but this life we have not without christs being a propitiation for our sins , or doing that which was necessary , whereby god without impeachment of honour might shew himself placable and propitious to mankind . 2. as an efficient cause by the efficacy of his spirit , who worketh in us as members of christs mystical body . wherefore it is said , 2 cor. 5.17 . if any man be in christ he is a new creature . and eph. 2.10 . we are his workmanship created in christ iesus unto good works . whatever grace we have , cometh from god , through christ as mediator , and from him we have it by virtue of our union with him . it is first applied by the converting grace , and then continually supplied by the confirming grace of the spirit . the influence we have from him as our head , is life and likeness . 1. life : gal. 2.20 . i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , &c. christ is the beginning of the new life ; therefore he is called the prince or author of life . all life is derived from the head to the body , so we derive life from christ , ioh. 6.57 . as i live by the father , so he that eateth me shall live by me . we derive life from christ as he from the father . 2. likeness : gal. 4.19 . my little children of whom i travel in birth till christ be formed in you . and 2 cor. 3.18 . it is for the honour of christ that his image and superscription should be upon his members to distinguish them from others . in short , as to life he is the root : ioh. 15.1 , 2. i am the true vine , and &c. as to likeness , he is the pattern , rom. 8.29 . whom he did foreknow , he also did predestinate , to be conformed to the image of his son , that he might be the first-born among many brethren . secondly , the reasons of this . 1. it is for the honour of the son of god that he should be head of the new world. in the kingdom of christ all things are new . there is a new covenant which is the gospel , a new paradise ; not that where adam enjoyed god among the beasts and trees of the garden , but where the blessed injoy god amongst the angels . a new ministry , not the family of aaron , or tribe of levi , but the ministry of reconciliation whom god hath qualified and fitted to be dispensers of these holy mysteries . new ordinances , we serve god not in the oldness of the letter , but the newness of the spirit ; new members , or new creatures , that are made partakers of the benefits ; therefore also a new head , or a second adam that must be the beginning of this new creation ; and that is the lord jesus christ who is made a quickning spirit to all his members , 1 cor 15.45 . the first adam was made a living soul , the second a quickning spirit . adam communicated natural life to his posterity , but from christ we have the spirit . 2. it is suited to our lost estate . we were in a state of apostasie and defection from god , averse from all good , prone to all evil : now that we might have a new being and life , the son of god came in our nature to rectifie the disordered creation : the scripture representeth man as blind in his mind , perverse in his will , rebellions in his affections , having no sound part left in him to mend the rest ; therefore we must be changed ; but by whom ? who shall make us of unclean to become pure and holy ? not one amongst all the bare natural sons of men , iob 14.4 . of carnal to become spiritual . we must be new made and new born , ioh. 3.6 . that which is born of the flesh is flesh , and that which is born of the spirit is spirit . that we may mind the things of the spirit , and not of the flesh ; of worldly to become heavenly : he that formeth us for this very thing is god , 2 cor. 5.5 . he that is the framer and maker of all things ; a god of infinite wisdom , power , and love , he frameth and createth us a-new . vses . i. to shew us the necessity of regeneration . ii. the excellency of it . i. the necessity . we must have another beginning , than we had as bare creatures ; it is one thing to make us men , another to make us saints or christians . we have understanding , will , affections and senses as men , but we have these san●●●●d as christians : the world thinketh christianity puts strange names upon ordinary things , but is it an ordinary thing , to row against the stream of flesh and blood ? and to raise men to those inclinations , and affections to which nature is an utter stranger ? to have a divine nature put into us ? 2 pet. 1.4 . the necessity is more bound upon us , if we look upon our selves not onely as men , but christians : for whosoever is in christ is a new creature . some are in christ by external profession , de jure , they are bound to be new creatures , that they may not dishonour their head. others by real internal union ; they not onely ought to be , but de facto are , new creatures , because they are made partakers of his spirit , and by that spirit are renewed and sanctified . little can they make out their recovery to god and interest in christ , who are not sensible of any change wrought in them , who have the old thoughts , the old discourses , the old passions , and the old affections , and their old conversations still : the same deadness to holy things , the same proneness to please the flesh , the same carelessness to please or honour god ; and the drift and bent of their lives is as much for the world , and as little for god and heaven as before . ii. the excellency of regeneration , or renewing grace . what a benefit it is , it appeareth in two things . 1. that it is the fruit of reconciling grace ; 2 cor. 5.18 . all things are of god , who hath reconciled us to himself by iesus christ , and hath given to us the ministry of reconciliation . god gives grace , onely as the god of peace , as pacified by the death of christ , the holy spirit is the gift of his love , and the fruit of this peace and reconciliation which christ made for us . our lord jesus christ merited this grace by the value of his sacrifice and bloody sufferings , tit. 3.5 , 6. 2. it is applyed to us by the almighty power of his spirit . christ is first the ransom for , then the fountain of life to our souls , and so the honour of our intire and whole recovery is to be ascribed onely to our redeemer , who as he satisfied the justice of god for our sins , so he also purchased a power to change our hearts , and he purchased this power into his own hands , not into anothers , and therefore doth accomplish it by his spirit , 2 cor. 3.18 . we should often think what a foundation god hath layed for the dispensation of his grace and how he would demonstrate his infinite love in giving us his son to be a propitiation for us , and at the same time sheweth forth his infinite power in renewing and changing the heart of man , and all to bring us back to him to make us capable of serving and pleasing him . i come now to the other title which respects the life of glory : the first-born from the dead . the same appellation almost is given to christ when he is called , rev. 1.5 . the first begotten from the dead . the reason of both is because those that arise from the dead are as it were new born , and therefore the resurrection from the dead is called a regeneration , matth. 19.28 . and as to christ in particular , the grave , when he was in it , is represented as being under the pains and throws of a woman in travel , acts 2.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god having loosed the pains of death , for it was not possible that he should be holden of it . but which is not onely a metaphor , but an higher mistery , st. paul referreth that prophesie , psal. 2.7 . thou art my son , this day have i begotten thee ; in acts 13.33 . to the resurrection of christ : god hath raised up iesus from the dead , as it is also written , thou art my son , this day have i begotten thee . things are said to be done , when they are manifested to be done . compare , rom. 1.4 . declared to be the son of god with power , according to the spirit of holiness , by the resurrection from the dead . so the adoption of believers shall appear by their resurrection ; rom. 8.19 . the earnest expectation of the creature waiteth for the manifestation of the sons of god. verse 23. and not onely they , but our selves also , which have the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , to wit the redemption of our body . 1 joh. 3.2 . it doth not yet appear what we shall be , but we know that when he shall appear we shall be like him , for we shall see him as he is . this for the title of first-born from the dead . doctrine . that christs rising from the dead is the evidence and assurance of a christians happy resurrection . 1. let me open the terms . 2. vindicate the notion . 3. shew you how this is an evidence and assurance to all good christians of their happy and joyful resurrection . 1. for the terms . he is here called the first-born from the dead . if the grave was as the womb to him , and his resurrection as a birth , then christ was in a manner born when he rose again . onely he hath the precedency , he is the first-born , he rises first , and surely others will follow after him . so we read , acts 26.23 . that he should be the first-born that should rise from the dead ; as he saith elsewhere , first christ , then they that are christs . christ hath the primacy of order , and the principality of influence . so again , he is said to be the first fruits of them that slept , 1 cor. 15.20 . as in the consecrating of the first-fruits , the whole harvest is also consecrated ; so christ by rising himself , raises all others with him to eternal glory and happiness . and so his resurrection is a certain proof that others shall have a resurrection also . 2. let us vindicate the notion here used by the apostle . how was he the first-born ? the first-fruits ? the first-raised from the dead ? two objections lye against it . 1. that many were raised from the dead before christ. 2. concerning the resurrection of the wicked . they are not parts of his mistical body , and in respect of them how could christ rise as the first-born , and the first-fruits . 1. for the first objection , how was christ the first , since many were raised before him ? as the widow of sarepta's son , that was raised to life by elijah , 1 kings 17. the shunamites son by elisha , 2 kings 4. a dead man by the touch of elisha's bones , 1 kings 13.21 . our saviour in his life time raised the widow of nains only son , luk. 7.15 . iairus's daughter , luke 8.55 . lazarus , iohn 11.44 . some others at his death matth. 27.52 . how was he then the first , i answer we must distinguish of a proper and an improper resurrection : christ was the first-born from the dead , because he arose from the dead by a proper resurrection which is to arise again to a life immortal ; others were raised again to a mortal estate , and so the great disease was rather removed then cured . christs resurrection is a resurrection to immortality not to dye any more , as the apostle saith , death hath no more power over him , they onely returned to their natural life , they were raised from the dead but still mortal ; but he whom god raised again shall see no corruption , acts 13.34 . 2. others are raised by the power and vertue of his resurrection , but he hath risen again by his own power , ioh. 10.18 . i have power to lay down my life , and power to take it up again , raising the dead is a work of divine power , for it belongs to him to restore life who gave it at first . therefore christ is said not only to be raised again , but to rise from the dead , rom. 4.25 . he dyed for our offences , and rose again for our iustification , as the sun sets and rises by his own motion . 3. all those that rose again before christ arose onely by special dispensation , to lay down their bodies once more when god should see fit , and rose only as private and single persons , but christ rose as a publick person . his resurrection is the cause and pattern of ours , for head and members do not rise by a different power , he rose ato gain shew the vertue that should quicken our mortal bodies , and raise them at length . 2. the second objection is concerning the raising of the wicked , christ cannot be the first-born or the first-fruits to them , they belong not to his mystical body , the first-born implyeth a relation to the rest of the family , and offering of the first-fruits did not sanctifie the tares , the cockle or the darnel , or the weeds that grow amongst the corn , but only the corn it self . i answer , 1. certain it is that the wicked shall rise again , there is no question of that , act. 24.15 . i believe a resurrection of the dead both of the just and unjust , all that have lived whether they have done good or evil , matth. 5.45 . he makes his sun to rise on the evil and the good , and sendeth rain on the just and on the unjust , and it is said iohn 5.28 , 29. all that are in their graves shall hear his voice , and shall come forth , they that have done good to the resurrection of life , and they that have done evil to the resurrection of damnation , both must rise that both may receive a full recompence according to their several wayes , and though it be said psal. 1.6 . the ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous , it doth not infringe this truth , the sense is those unhappy miscreants shall not be able to abide the tryal , as being self condemned : to stand in the judgment is to make a bold defence , and whereas it is said also they shall not stand in the congregation of the righteous : you must know that at the day of doom , there is a congregation or a gathering together of all men , then a segregation , a separating the sheep from the goats , then an aggregation , he shall set the sheep on his right hand and the goats on his left , so that they make up two distinct bodies , one of the good which is there called the congregation of the righteous ; the other of the wicked , who are to be judged by christ as a just and righteous judge , assisted with his holy angels and the great assembly and council of saints : not one of the sinners shall remain in the company of the righteous , nor appear in their society . 2. the wicked are raised , ex officio iudicis , not beneficio mediatoris : they are raised by christ as a judge , but not by him as a redeemer : the one sort are raised by the power of his vindicative justice , the other by the holy ghost by vertue of his covenant , rom. 8.11 . he shall quicken your mortal bodies by his spirit that dwelleth in you : the one by christs power from without , put forth by him as judge of dead and living ; the other by an inward quickning influence that flows from him as their proper head . when the reaper gathers the wheat into his barn , the tares are bound in bundles and cast into unquenchable fire , matth. 15.30 . 3. the wicked are forced to appear ▪ and cannot shift that dreadful tribunal , the other go joyfully forth to meet the bridegroom , and when the sentence of condemnation shall be executed upon the one , the other by vertue of christs life and resurrection shall enter into the possession of a blessed and eternal life , wherein they shall injoy god and christ , and the company of saints and angels , and sing hallelujahs for ever and ever . thirdly , how is this an evidence and assurance to all good christians , of their happy and glorious resurrection ? 1. the resurrection of christ doth prove that there shall be a resurrection . 2. that to the faithful it shall be a blessed and glorious resurrection : 1. there shall be a resurrection , it is necessary to prove that ; partly because it is the foundation of all godliness , if there were not another life after this , there were some ground for that saying of the atheists , let us eat and drink for to morrow we shall dye , 2 cor. 15.32 . if there be no future estate nor being after this life , let us enjoy the good things of the world whilst we can , for with in a little while death cometh , and then there is an end of all . these atheistical discourses and temptations to sensuality were more justifiable if men were annihilated by death , no , the soul is immortal and the body shall rise again , and come into the judgment , and unless we live holily , a terrible judgement it will be to us . partly because we cannot easily believe that the same body shall be placed in heaven , which we see committed to the grave to rot there . of all articles of religion this is most difficultly assented unto , now there is relief for us in this business in hand , christ is the first-born from the dead . there were many praeludia resurrectionis , foretokens and pledges of the resurrection given to the old world , in the translation of enoch , the rapture of elijah , the reviving of these few dead ones which i spake of before , but the great and publick evidence that is given for the assurance of the world , is christs rising from the grave ; this makes our resurrection 1. possible . 2. easie. 3. certain and necessary . 1. possible , the least that we can gather from it is this , that it is not impossible for dead men to rise , for that which hath been may be . we have the proof and instance of it in christ , see how the apostle reasoneth , 1 cor. 15.13 . if there be no resurrection from the dead , then christ is not risen , and then our whole faith falleth to the ground , for all religion is bottomed on the resurrection of christ , if therefore christ be risen why should it seem an incredible thing to us , that others should be raised also . 2. it is easie , for by rising from the dead he hath conquered death and gotten the victory of it , 1 cor. 15.57 . a separation there will be of the soul from the body , but it is not such as shall last for ever . the victory over sin is the victory over death , and the conquest of sin makes death an entrance into immortality : the scriptures often speak of christs destroying the power of death , heb. 2.14 , that through death he might destroy him that had the power of death . the devils design was by tempting men to sin , to keep them for ever under the power of death , but christ came to rescue men from that power by a resurrection from death to life . again it is said he hath abolished death and brought life and immortality to light in the gospel . he hath voided the power of death by taking a course for the destruction of sin , and made a clear revelation of that life and immortality which was not so certainly known before . we look to the natural impossibilities , how what is turned to dust may be raised again , because we do not consider the power of god , but the moral impossibility is the greater , for the sting of death is sin , and the strength of sin is the law , that which makes sin able to do us hurt is the guilt of sin , otherwise it would be but as a calm sleep , and this guilt is bound upon us by the law of the righteous god , which threatneth eternal death to the sinner . now get free from sin and it is easie to believe the conquest of death : i will prove two things , that christs r●surrection shews both his victory over sin , and his victory over death . 1 , his victory over sin : that he hath perfectly satisfyed for sin , and appeased the wrath of god , who is willing to be reconciled with all those that come to the faith and obedience of the gospel , which could not be if christ had remained under the power of death , for the apostle saith , 1 cor. 15.17 . if christ had not risen ye are yet in your sins , that is , god is not pacifyed , there is no sufficient means of atonement or foundation layed for our reconciliation with him but his resurrection declareth that he is fully satisfyed with the ransom paid for sinners by jesus christ , for it was in effect the releasing of our surety out of prison , so it is said , rom. 4.15 . he was delivered for our offences , and raised up for our iustification : he dyed to expiate and do away sin , and his resurrection sheweth it was a sufficient ransom , and therefore he can apply the vertue of it to us . 2. his victory over death : for he got out of it , which not only shews there is a possibility for a man by the power of god to be raised from death to life , but a facility ; as a second adam , he brought resurrection into the world ; there were two adams : the one man brought death , and another brought resurrection into the world. the sentence of death is gone out against all the children of adam as such , and the regenerate believers that are recovered by christ shall be raised to immortal life , he hath gotten out of the power of death , so shall we . 3. certain and necessary . for several reasons . 1. our relation to christ , he is the head of the body , now the head will not live gloriously in heaven and leave his members behind him , under the power of death : believers are called the fullness of him that filleth all things , eph. 1.23 . head and members make up one perfect man or mystical body , which is called the fullness of christ , eph. 4.13 . otherwise it would be a maimed christ , or a head without a body , and therefore we should not doubt , but he will raise us up with him . secondly , the charge and office of christ which he will attend upon and see that it be carefully performed , iohn 6.39 . this is the fathers will which hath sent me , that of all which he hath given me i should lose nothing , but raise it up again at the last day : as none so nothing in the prophets expression concerning the good shepherd , not so much as a leg or a piece of an ear , that he should be carefull to preserve every one who belongs to his charge , and what ever befalls them here , he is to see them forth coming at the last day , and to give a particular account of them to god. now certainly christ will be very careful to fulfill his charge and make good his office . thirdly , there is the mercy of god through the merits of christ towards his faithful ones who have hazarded their bodies , and their bodily interests for his sake , 1 thess. 4.14 . if we believe that iesus dyed and rose again even those also which sleep in iesus , will god bring with him . upon the belief of christs death and resurrection depends also the raising of their bodies that dye for the testimony of christ , or by occasion of faith in christ , and that so certainly and speedily , that they that dye not at all shall at the day of judgment have no advantage of those that have layen in the grave so many years , the raising of the one being in the same twinkling of an eye with the change of the other , for the apostle saith , they that are alive shall not prevent them that are a sleep . so 2 cor. 4.14 . knowing that he that raised up the lord iesus , shall raise us up also with iesus , and present us with you . he gives it as the reason why he had the same spirit of faith with david , who in his sore afflictions professed his confidence in god , because he believed he spake . so they do profess the faith of christ , though imminent death and danger is always represented to them , as before their eyes : because they stedfastly believed that god would raise them to a glorious estate through christ , therefore did they openly proclaim what they did believe concerning him . to the same purpose to confirm timothy against all danger of death , 1 tim. 6.13 . i give thee charge in the sight of god who quickneth all things , that is , as thou believest that god is able and will raise thee from the dead , that thou hold out constantly unto the death and do not shrink for persecution . 2. it proveth that to the faithful it shall be a blessed and a glorious resurrection : 1. because christs resurrection is not only a cause but a pattern of ours ; there is not onely a communion between the head and members in the mystical body but a conformity . the members were appointed to be conformed to their head as in obedience and sufferings , so in happiness and glory here in the one , hereafter in the other , rom. 8.29 . he hath predestinated us to be conformed to the image of his son : as christ was raised from the dead , so we shall be raised from the dead , god raised him from the dead , and gave him glory and honour , that your faith and hope might be in god , 1 pet. 1.21 . so god will raise us from the dead and put glory and honour upon us . there is indeed a glory put upon christ far surpassing the glory of all created things ; but our glory is like his for quality and kind , though not for quantity , degree and measure , as to those prerogatives and priviledges which his body in his exaltation is endowed withall . such a glory it is that christ shall be admired in his saints , the world shall stand gazing at what he means to do . 2. by the grant of god. they have a right and title to this glorious estate , being admitted into his family ; they may hereafter expect to be admitted into his presence . the holy spirit abideth in them as an earnest , till it be accomplished , eph. 1.14 . ye were sealed with that holy spirit of promise , which is the earnest of our inheritance until the redemption of the purchased possession . the spirit of holiness marketh and distinguisheth them as heirs of promise from all others : the mark or seal is the impression of christ's image on the soul ; this seal becomes an earnest or part of payment , which is a security or assurance to us that more will follow , a fuller conformity to christ in the glorious estate , and this earnest doth continue till the redemption of the purchased possession ; the purchased possession is the church , and their redemption is their final deliverance , eph. 4.30 . when their bodies are redeemed from the hands of the grave . see rom. 8.28 . vses . i. vse . is to perswade you to the belief of two grand articles of faith ; the resurrection of christ , and your own resurrection . 1. the resurrection of christ. the raising of christ from the dead is the great prop and foundation of our faith , 1 cor. 15.14 . if christ be not risen , then is our preaching vain , and your faith also is vain . all the apostles preaching was built upon this supposition , that christ died and rose again . partly because this is the great evidence of the truth of the christian religion ; for hereby christ was evidenced to be what he gave out himself to be , the eternal son of god , and the saviour of the world , whereof he hath given assurance to all men , in that he raised him from the dead , acts 23.31 . that is the ground of faith and assurance . so acts 13.33 . god hath raised iesus from the dead , for it is written , thou art my son , &c. partly to shew , that he is in a capacity to convey life to others both spiritual and eternal ; which , if he had remained under the state of death , could not be : the life of believers is derived from the life of christ , ioh. 14.19 . because i live , &c. if he had been holden of death , he had neither been a fountain of grace nor glory to us ; 1 pet. 1.3 . he hath begotten us unto a lively hope , by the resurrection of christ from the dead . partly , because the raising of christ is the pledge of gods omnipotency , which is our relief in all difficult cases ; the power which raised christ , exceedeth all contrary powers , eph. 1.20 , 21. now the resurrection of christ , besides the veritableness of the report , manifested by the circumstances , when a great stone was rolled at the mouth of the sepulchre , a guard of souldiers set to watch against all fraud and impostures , yet he brake thorow ; his frequent apparitions to the apostles , yea to 500 disciples at once ; 1 cor. 15.6 . a great part of which were alive to testifie the truth of it , for some competent space of time ; his pouring out of the spirit ; the apostles witnessing the truth of it in the teeth of opposition ; his appearing from heaven to paul ; the prophesies of the old testament foretelling of it ; the miracles wrought to confirm it ; the holiness of the persons who were employed as chosen witnesses , their unconcernedness in all temporal interests ; their hazarding of all , their success : it would make a volum to give you the evidences . 2. your own resurrection , what may facilitate our belief and hope of it ? 1. consider it is a work of omnipotency . we are apt to say , how can it be , that when our bodies are turned into dust and that dust mingled with other dust , and hath undergone many transmutations , that ●very one shall have his own body and flesh again ? why consider the infinite and absolute power of god , and this will make it more reconcileable to your tho●ghts , and this hard point will be of easier digestion to your faith. to an infinite power there is no difficulty at all , phil. 3.21 . according to the working whereby he is able to subdue all things to himself . he appeals to gods power , how much gods power out-works our thoughts ; for he were not infinite if he might be comprehended . we are not fit judges of the extent of his power ; many things are marvellous in our eyes , which are not so to his , zech. 8.6 . therefore we must not confine god to the limits of created b●ings , or our finite understandings . alass ! our cockel-●hell cannot empty an ocean ; we do no more know what god can do , than a worm knoweth a man. he that made the world out of nothing , cannot he raise the dead ? he that brought such multitudes of creatures out of the dark chaos , hath he forgotten what is become of our dust ? he that gave life and being to that which before was not , cannot he raise the dead ? he that turned moses rod into a serpent , and from a serpent into a rod again , cannot he raise us out of dust into men , and ●u●n us from men into dust , and from the same dust 〈◊〉 us up into the same men and women ●●ain ? 2. we have a releif from the justice of god. all will grant that god is , and that god is a rewarder of good and bad . now in this life he doth not dispense these rewards : many times here , instruments of publick good are made a sacrifice to publick hatred , and wicked men have the world at will ; therefore there is a judgment , when this life is ended ; and if there be a judgment , men must be capable to receive reward and punishment . you will say , so they are by having an immortal soul ; i , but the soul is not all of a man , the body is a part ; it hath had its share in the work , and therefore it is most equal to conceive it shall have its share in the reward and punishment . it is the body which is gratified by the pleasure of sin for a season , the body which hath endured the trouble and pain of faithful obedience unto christ , therefore there shall be a resurrection of just and unjust that men may receive according to what they have done in the body . god made the whole man , therefore glorifies and punishes the whole man. the apostle urgeth this as to the godly , 1 cor. 15.29 . 3. gods unchangeable covenant-love , ●●●ch inclines him to seek the dust of his ●onfederates . god hath taken a believer into covenant with himself , body and soul ; therefore christ proveth the resurrection from gods covenant-title ; matth. 22.31 , to be a god , is certainly to be a benefactor , gen. 25.26 . not blessed be shem , but blessed be the lord god of sem. and to be a benefactor , becoming an infinite eternal power . if he had not eternal glory to bestow upon us he would not justifie his covenant-title , heb. 11.16 . to whom god is a benefactor , he is a benefactor not to one part onely , but to their whole persons : their bodies had the mark of his covenant upon them , their dust is in covenant with him , and where-ever it is dispersed , he will look after it . their death and rotting in the grave doth not make void his interest , nor cause his care and affection towards them to cease . 4. we have relief also from the redemption of christ , which extendeth to the bodies of the saints , as it is often interpreted in scripture ; as where christ speaks of his fathers charge , this was a special article in the eternal covenant ; ioh. 6.39 , 40. this is the will of my father , that of all that he hath given me i should lose nothing , but raise it up at the last day . christ hath ingaged himself to this , he is the guardian of the grave , as rispah kept the dead bodies of sauls sons , 2 sam. 21.10 . christ hath the keyes of death and hell , he hath a charge of the elect to the very day of their resurrection that he may make a good account of them , and may not lose so much as their dust , but gather it up again . what shall i say ! when the intention of his death is spoken of , 1 thes. 5.10 . that whether we wake or sleep , we should live together with him ; that is , whether dead or alive ; for they that are dead in the lord , are said to be fallen asleep . whether we live or die we should live a spiritual life here , and eternal life in glory hereafter : so where the obligation , 1 cor. 6.20 . ye are bought with a price . there would be no consequence if christ had not purchased the body as well as the soul , and christ will not lose one jot of his purchase , if he expect duty from th● body , you may expect glory for the body ; so redemption is particularly applyed to the body ; rom. 8.23 . waiting for the adoption the redemption of our bodies . then is christs redemption full , when the body is exempted from all the penalties induced by sin . 5. the honour which is put upon the bodies of the saints . 1. they are members of christ , 1 cor. 6.15 . know ye not that your bodies are members of christ , shall i then take the members of christ and make them members of an harlot , god forbid . no members of christ can for ever remain under death , but shall certainly b● raised up again . when a godly man ●●eth , the union between soul and body is dissolved , but not the union between him and christ , as christs own natural body in the grave was not separated from his person , and the hypostatical union was not dissolved ; it was the lord of glory which was crucified , and the lord of glory which was l●yed in the grave , so the mystical 〈◊〉 is not dissolved between christ and 〈…〉 , who are his mystical body , 〈◊〉 they are dead . 2. they are temples of the holy ghost ; therefore if they be destroyed they shall be built up again , 1 cor. 6.19 . know ye not that your bodies are temples of the holy ghost . as christ redeemed not the soul onely , but the whole man , so the spirit in christs name takes possession both of body and soul ; the body is cleansed and sanctified by the spirit , as well as the soul ; and therefore it is quickned by the spirit ; rom. 8.11 . if the spirit of him , that raised iesus from the dead , dwell in you he shall also quicken your mortal bodies by his spirit which dwelleth in you . the holy ghost will not leave his mansion , or dwelling-place ; the dust of believers belongs to them who were once his temple . so it is a pledge of the resurrection . now therefore labour with your selves , think often of it . sermon . vii . col. 1.19 . for it pleased the father that in him should all fulness dwell . with chap. 2.9 . for in him dwelleth all the fulness of the godhead bodily . these words are produced to prove , that there is no defect in the evangelical doctrine , and therefore there needeth no addition to it from the rudiments of men . that there is no defect , he proveth from the author of it jesus christ , who was not onely man , but god ; and beyond the will of god , we need not look : if god will come from heaven to teach us the way thither , surely his teaching is sufficient , his doctrine containeth all things necessary to salvation . this is the argument of these words , for in him dwelleth all the fulness of the godhead bodily . in which words observe three things : first , the house , in him. secondly , the inhabitant , all the fulness of the godhead . thirdly , the manner of dwelling in the word bodily . first , the house , or place of residence , in him. in the man christ jesus ; or in that humane nature in which he carried on the business of our salvation : as despicable and abject as it was in the eyes of men , yet it was the temple and seat of the godhead . secondly , the inhabitant : the fulness of the godhead . not a portion of god onely ; or his gifts and graces ( as we are made partakers of the divine nature , 1 pet. 1.4 . ) but the whole godhead . thirdly , the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bodily . the word may relate , 1. to the shadows and figures of the law , and so it signifieth essentially , substantially ; god dwelt in the tabernacle , temple , or ark of the covenant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the figures of his presence . in christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bodily . as his humane nature was the true tabernacle or temple in which he resid●th . christ calls his humane nature a temple , ioh. 2.19 . or else , 2. with respect to the intimacy and closeness of the union ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred personally : for body is often put for a person ; the two natures were so united in him , that he is one christ. doctrine . that iesus christ is true god , and true man in one person . i shall prove the point . i. by testimonies of scripture . ii. by types . iii. by reasons taken from christs office. i. by testimonies of scriptures . i shall pass by those that speak of the reality of either nature apart , and onely alledge those that speak of both together . now these do either belong to the old testament or the new. i begin with the former , the t●stimonies of the old testament , because this union of the two natures in the person of christ ; is indeed a mystery , but such as was foretold long before it came to pass ; and many of the places wherein it was foretold were so understood by the ancient iews . the controversie between them and christians was not whether the messiah were to be both god and man , they agreed in that ; but whether this was fulfilled , or might be applied to jesus of nazareth . but the lat●er iews finding themselves not able to stand to the issue of that plea , say that we attribute many things to jesus of nazareth , which were not foretold of the messiah to come ; as namely , that he should be god-man in one person : therefore 't is necessary that this should be proved , that the old testament aboundeth with predictions of this kind . let us begin with the first promise touching the messiah , which was made to adam after his fall , for the restoring of mankind , gen. 3.15 . the seed of the woman should bruise the serpents head. that is to say one of her seed , to be born in time , should conquer the devil , death , and sin. now when he is called the seed of the woman , 't is apparent he must be man , and made of a woman : and when 't is said that he shall break the serpents head , who can do this but onely god : 't is a work of divine omnipo●●ncy , for satan hath much more power than any bare man. therefore 't is said , rom. 16.20 . the god of peace shall bruise satan under your feet shortly . come we next to the promise made to abraham , gen. 12.3 . in thee shall all the families of the earth be blessed . in thee , that is , in thy seed , as it is often explained , gen. 22.18 . in thy seed shall all the nations of the earth be blessed . this seed was christ the messiah to come . now he was to be god-man : he was to be man , for he is the seed of abraham ; god , because that blessedness is remission of sins or justification : for 't is said , gal. 3.8 . the scripture fore-seeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations of the earth be blessed . regeneration , and the renovation of our natures is also included in it , as a part of this blessing , acts 3.25 , 26. ye are children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , in thy seed , shall all the kindreds of the earth be blessed . therefore unto you first god , having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . there is also redemption from the curse of the law , and the gift of eternal life , included in it : now all these are works proper to god alone . let us come to the promise made to david , 2 sam. 7.12 , 13. i will set up thy seed after thee , and i will establish the throne of thy kingdom for ever . 't is spoken in the type of solomon , but in the mystery of christ , who is true man as davids seed ; and true god , for his kingdom is everlasting : and so david interpreteth it , psal. 45.6 . thy throne , o god , is for ever and ever . the kingdom of the messiah is never to have an end . and the apostle affirmeth expresly , that those words are spoken to christ the son of god , heb. 1.7 . let me next alledge iobs confession of faith , which was very ancient , iob 19.25 , 26. i know that my redeemer liveth , and that he shall stand at the latter day upon the earth , and though after my skin , worms destroy this body , yet in my flesh i shall see god. his redeemer was true man as appeareth by his title goel ; and because he shall stand on the earth , and be seen by his bodily eyes . true god , for he calleth him so , i shall see god. go we on in the scriptures , isa. 4.2 . christ is prophesied of ; in that day the branch of the lord shall be beautiful , and glorious , and the fruit of the earth shall be excellent and comely . when he is called the branch of the lord , his godhead is signified ; when he is called the fruit of the earth , his manhood . so again , is● . 7.14 . a virgin shall conceive and bear a son , and thou shalt call his name imm●●uel . that is to say , god with us ; which can agree to none but to hi● that is god and man. so that this mystery of god incarnate , was not hid from the church of the old testament , for his very name did import god with us , or god in our nature reconciling us to himself . so isa. 9.6 . to us a child is born , to us a son is given , and the government shall be upon his shoulders , and his name shall be called the wonderful counseller , the mighty god , the everlasting father , the prince of peace . who can interpret these speeches and a●●ributes , but of one who is god-man ? how could he else be a child , and yet the everlasting father ; born of a virgin , and yet the mighty god. so isa. 11.1 . with the 4th . verse . a rod out of the s●em of iesse , and a branch out of his roots : therefore man. and verse 4. he shall smi●e the earth with the rod of his mouth , and with the breath of his lips shall be slay the wicked : therefore god. so isa. 53.8 , he shall be taken from prison and judgement ; therefore man : yet who shall declare his generation ? therefore god. so ier. 23.5 , 6. a branch raised unto david , from his dea● stock ; therefore man : yet the lord , or iehovah our righteousness ; therefore god. shall i urge that speech , whereby jesus did silence divers of the learned pharisees ; psal. 110.1 . the lord said to my lord , sit thou on my right hand , until i make thy foes , thy footstool . he was born in the mean estate of humane flesh , and king davids seed , and yet davids lord ; which he could not be , if he were not god himself , the king of kings , and lord of lords . well then , he was davids son as man , but davids lord as he was god. and so do many of the ancient iewish rabbins interpret this place . so again , micah 5.2 . thou bethlehem sphratah , though thou ●e little among the thousands of iudah , yet out of thee shall he come forth unto me , that is to be ruler in israel : whose goings forth have been from old , from everlasting . he is born in bethlehem , yet his goings forth are from everlasting . he came out of bethlehem , and therefore man ; his goings forth are from everlasting , and therefore god. so zech. 12.10 . i will pour out the spirit of grace and supplication , and they shall look upon me whom they have pierced . he is god because he giveth the spirit of grace ; man because he is pierced or crucified : so zech. 13.7 . against the man my fellow . a man he was , but gods companion , his only begotten son , and co-essential with himself , and so god. secondly , come we now to the new testament , in which this mystery is more plainly and fully demonstrated : there often the son of man is plainly asserted to be also the son of god. thomas calleth him his lord , his god , ioh. 20.28 . we are told that the word was made flesh , ioh. 1.14 . that god purchased the church with his own blood , acts 20.28 . which can be understood of no other but christ ; by whose blood we are redeemed , and who being incarnate , hath blood to shed for us ; but god as a pure spirit , hath not flesh , and blood , and bones as we have . so rom. 1.3 , 4. iesus christ was made of the seed of david , according to the flesh , but declared to be the son of god with power according to the spirit of holiness , &c. in respect of his divine subsistence , he was begotten not made ; in regard of his humane nature , made , not begotten . true man as david was , and true god as the spirit and divine nature is . again , rom. 9.5 . whose are the fathers , and of whom as concerning the flesh , christ came , who is over all , god blessed for ever . than which , nothing can be said more express , as to that nature which is most apt to be questioned ; for surely he that is god over all , cannot be said to be a mere creature . the jews confessed him to be man , and one of their blood , and paul asserteth him to be god over all : they accounted him to be accursed , and paul asserteth him to be blessed for ever : they thought him inferiour to the patriarchs of whom he descended , and paul over all ; so that no word is used in vain : and when he saith according to the flesh , he insinuateth another nature in him to be considered by us . the next place is , 1 cor. 2.8 . they crucified the lord of glory . he was crucified , there his humane nature is acknowledged , but in respect of the divine nature he is called the lord of glory , as in the 24th . psalm , the lord or king of glory , is iehovah sabaoth , the lord of hosts . go we farther , phil. 2.6 , 7. who being in the form of god , thought it not robbery to be equal with gon , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men . by the form of god is meant not only the divine majesty and glory , but also the divine essence it self : for without it there can be no true divine majesty and glory . now this he kept hidden under his humane nature , letting onely some small rayes sometimes to shine forth in his miracles : but that which was most sensible and conspicuous in him , was a true humane nature in a low and contemptible estate . again 1 tim. 3.16 . great is the mystery of godliness , god manifested in our flesh. that is the eternal son of god became man , and assumed the humane nature into the unity of his person . once more 1 pet. 3.18 . he was put to death in the flesh , but quickned in the spirit . that is dyed according to his humane nature , but by his divine nature raised from the dead : 't is not meant of his soul : quickned , signifies not one remaining alive , but made alive ; that power belongeth to god. secondly , by types . those that come to hand are these . 1. melchisedec : gen. 14.18 . melchisedec king of salem , brought forth bread and wine to abraham . which type is interpreted by the apostle , heb. 7.2 , 3. first being by interpretation king of righteousness , and after that also king of peace . without father , and without mother ; having neither beginning of dayes , nor end of life , but made like unto the son of god abideth a priest continually . what melchisedec was is needless to dispute . the apostle considereth him only as he is represented in the story of moses , who maketh no mention of his father or mother , birth or death . certainly he was a very man , but as he standeth in scripture , there is no mention of father or mother , beginning or end , what he was or of whom he came . so is christ as god without mother , as man without father : as god without beginning ; as god man without ending of life . 2. another type of him was iacobs ladder . the top of which reached heaven , and the bottom reached earth , gen. 28.12 . and the angels of god were ascending , and descending upon it . this ladder represented christ the son of man , upon whom the angels of god ascend , and descend iohn 1.51 . the bottom which reached the earth , represented christs humane nature , and conversing with men : the top which reached heaven ; his heavenly and divine nature ; and in both his mediaation with god for men : ascende per hominem , & per venies ad deum , christ reaches to heaven in his divine original , to earth in his manhood , and him the angels serve . by his dwelling in our nature , this commerce between earth and heaven is brought about . the third type is the fiery cloudy pillar , exod. 13.21 . and the lord went before them in the day in a pillar of a cloud , and by night in a pillar of fire to give them light , to go by day and night , this figured christs guidance and protection of his church , travelling through this world to his heavenly rest : the cloud signified his humanity , the fire his divinity : there were two different substances , the fire and the cloud , yet but one pillar . so there are two different natures in christ , his divinity shining as fire , his humanity darkning as a cloud ; yet but one person . that pillar departed not from them all the while they travelled in the wilderness ; so while the churches pilgrimage lasteth christ will conduct us , and comfort and shelter us by his presence . his mediatory conduct ceaseth not . the fourth type is the tabernacle , wherein god dwelt symbolically , as in christ bodily : there god sat on the mercy seat which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 9.5 . so christ rom. 3.25 . a propitiation . he there dwelt between the cherubims , and did exhibit himself graciously to his people , as now he doth to us by christ. the next shall be of the scape goat on the day of expiation , lev. 16.10 . one goat was to be slain , the other kept alive . the slain goat signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his flesh , or humane nature suffering , the live goat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his immortal deity , or as the apostle expresseth it , 2 cor. 13.4 . that christ was to be crucified through weakness , yet to live by the power of god , or as we heard before , 1 pet. 3.18 . put to death in the flesh and quickned by the spirit . because these two things could not be shadowed by any one beast , which the priest having killed could not make alive again ; and it was not fit that god should work mir●cles about types ; therefore he appointed ●wo , that in the slain beast his death might be represented ; in the live beast his immortality . the like mystery was represented also in the two birds for the cleansing of the leper , lev. 14.6 , 7. thirdly , i prove it by reasons taken from his office ; which may be considered in the general . and so it is expressed by one word mediator , or in particular according to the several functions of it , expressed by the terms of king , priest and prophet : or with respect to the persons that are to be considered and concerned in christs mediation . 1. his office considered in the general , so he is called , iesus the mediator of the new testament , heb. 12.24 . it was agreeable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mediator should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a middle person of the same essence with both parties , and that his operative mediation , should presuppose his substantial mediation , that being god man in the same person he should make an atonement between god and man : sin hath made such a breach and distance between us and god , that it raiseth our fears , and causeth backwardness to draw nigh unto him , and so hindreth our love and confidence in him . how can we depend upon one so far above us , and out of the reach of our commerce , therefore a mediator is necessary ; one that will pity us , and is more near and dear to god then we are . one in whom god doth condescend to man , and by whom man may be encouraged to ascend to god , now who is so fit for this as jesus christ , god manifested in our flesh : the two natures met together in his person , and so god is nearer to man , then he was before 〈◊〉 the pure deity ; for he is come down to us in our flesh , and hath assumed it into the unity of his person , and man is nearer to god , for our nature dwelleth with him , so closely united , that we may have more familiar thoughts of god , and a confidence that he will look after us , and concern himself in our affairs and shew us his grace and savour , for surely he will not hide himself from his own flesh , isa. 58.7 . this wonderfully reconcileth the heart of man to god , and maketh our thoughts of him more comfortable and doth encourage us to free access to god. 2. come we now to the particular offices , by which he performeth the work of a mediator ; and they all shew the necessity of both natures : these offices and functions , are those of prophet , priest , and king. 1. our mediator hath a prophetical office belonging to his administration , that he may be made wisdom to us , and therefore he must be both god and man : god that he may not onely teach us outwardly , as an ordinary messenger or minister , but inwardly putting his law into our minds , and writing it upon our hearts , heb. 8.10 . and 2 cor. 3.3 . ye are manifestly declared to be the epistle of christ ministred by us , written not with ink , but with the spirit of the living god , not in tables of stone , but in the fleshly tables of the heart . men may be the instruments , but christ is the author of this grace , and therefore he must be god : to convince mens understandings of their duty , and to incline their hearts to perform it , requireth no less then a divine power . if such an infinite vertue be necessary to cure the blindness of the body ; how much more to cure the natural blindness and darkness of the mind ! and man he must also be ; for the great prophet of the church was to be raised up among his brethren , like unto moses , deut. 18.15 . till such an one came into the world they were to hear moses , but then they were to hearken to him : he that was to come , was to be a lawgiver as moses was , but of a far more absolute and perfect law : a lawgiver that must match and overmatch moses every way . he was to be a man as moses was in respect of our infirmities , such an one as moses was whom the lord had known face to face , but of a far more divine nature : and approved to the world , by miracles , signs , and wonders as moses was . again 't was prophesied of him , that as the great prophet of the world he should be anointed , that he might come and preach the gospel to the poor , isa. 62.1 . which could not be if he had spoken from heaven in thunder , and not as a man conversed with men : again he was to approve himself as one who had grace poured into his lips , psal. 45.2 . that all might wonder at the gracious speeches that came from his mouth , as they did at christs . in short that wisdom of the father , which was wont to assume some visible shape for a time , when he would instruct the patriarchs concerning his will , that he might hide his majesty and put a vail upon his glory , was now to assume our nature into the unity of his person , not a temporary and vanishing appearance . that god who at sundry times , and in divers manners speak in time past unto the fathers by the prophets , might in these last dayes spake to us by his son , heb. 1.1 , 2. then god delivered his will by parcels , now by him he would settle the whole frame of the gospel . 2. jesus christ as he is the apostle of our profession ; so also he is the high priest , heb. 3.1 . and so must be both god and man : man , that he might be made sin for us : god , that we might be made the righteousness of god in him , 2 cor. 5.21 . man to undertake our redemption ; god to perform it : man , that he might suffer , god that he might satisfie by suffering , and make our attonement full . we are purchased by the blood of god. man , that he might have a sacrifice to offer , god , that the offering might be of an infinite price and value , heb. 9.14 . man , that he might have a life to lay down for us ; god , that the power of laying it down and taking it up again , might be in his own hands , iohn 10.17 , 18. i lay down my life , that i may take it agai● , no man taketh it from me , but i lay it down of my self , i have power to lay it down , and i have power to take it again . this was sit , that his suffering should be a pure voluntary act , required indeed by god , but not enforced by man : he had a liberty at his own pleasure , as to any thing men could do , and thereby commendeth his love to sinners . what shall i say ? he was man that he might dye , he was god that by death he might destroy him that had the power of death . he was man , that by his death he might ratifie the new covenant ; god , that he might convey to the heirs of promise these precious legacies of pardon and life . man that he might be a merciful high priest touched with the feeling of our infirmities ; god , that we coming boldly to the throne of grace , might find mercy and grace to help in every time of need , heb. 9.15 , 16. 3. his kingly office , he that was to be king of kings , and lord of lords , needed to be both god and man : god that he might cast out the prince of this world , and having rescued his church from the power of darkness , might govern it by his word and spirit , and finally present it to himself , a glorious church without spot or wrinkle , or any such thing . man he needed to be for his own glory , that he might be the first-born among many brethren . and head and members might suit , and be all of a piece ; and for our consolation that we might be heirs of god , and joynt heirs with christ , rom. 8.17 . and for the greater terrour and ignominy of satan , that the seed of the woman might break the serpents head. in short , god that he might govern and influence a people so scattered abroad upon the face of the earth , and raise them up at the last day : man , that our nature ( the dignity of which was so envyed by satan , ) might be exalted at the right hand of majesty , and placed so near god far above the angelical . thirdly , with respect to the persons who are to be considered , and concerned in christs mediation : god to whom we are redeemed , satan from whom we are redeemed ; and we our selves who are the redeemed of the lord. and you shall see with respect to god , with respect to satan , with respect to our selves : our mediator ought to be both god and man. 1. god he need to be , with respect to god ; that he may be appeased by a valuable compensation given to his justice : no meer man could satisfie the justice of god , appease his wrath , procure his favour , therefore our surety needed to be god to do this . and with respect to satan , that he might be overcome ; now none can bind the strong one , and take away his goods , but he that is stronger then he , luk. 11.21 . now no mere man is a match for satan , the conqueror of the devil must be god , that by strong hand he may deliver us from his tyranny . and with respect to man , that he may be saved : not onely because of the two former respects must he be god ; but also there is a special reason in the cause , the two former respects evince it : for unless god be appeased , man cannot be reconciled , and unless the devil be overcome , man cannot be delivered : if a god be needful for that , man cannot be saved unless our redeemer be god : but there is a special reason , because of our own obstinacy and rebellion , which is onely overcome by the divine power . 't is necessary man should be converted and changed , as well as god satisfyed , and satan overcome . now who can convert himself , or chang● his own heart ? that work would cease for ever unless god did undertake it by his all conquering spirit . therefore our mediator must be god , to renew and cleanse our hearts , and by his divine power to give us a divine nature . 2. man also he ought to be with respect to these three parties : with respect to god , that the satisfaction might be tendered in the nature which had sinned : that as by man came death , by man also might come the ressurection from the dead , 1 cor. 15.21 , 22. that as in adam all dye , so by christ shall all be made alive . so with respect to the devil ; that he might be overcome in the nature that was foiled by his temptations . and with respect to us , that he that sanctifyeth and they that are sanctifyed , might be of one , heb. 2.11 . the priest that wrought the expiation , and the people for whom 't was wrought were of one stock : the right of redeeming belonged to the next kinsman : christ is our goel who redeemed us , not onely jure propreitatis , as his creatures : to god as god : but iure propinquitatis , as his kinsmen : so as man , we are of kin to him , as he came in our nature , and as he sanctifieth : doubly a kin , not only by vertue of his incarnation but our regeneration ; as he was made of a woman , and we born of god. these are the reasons , vse . let me press you to admire this mystery of godliness : the man christ jesus in whom the fulness of the godhead dwelt bodily . the life and strength of our faith depends upon it , for as he is true man , flesh of our flesh , and bone of our bone , he will not be strange to us : and as he is god , he is able to help us . two things i will press you to . 1. consider what a fit object he is for your faith to close with . 2. own him as your lord and your god. 1. to raise your trust and confidence , consider what a fit object he is for your faith , how he is qualified for all his offices , of prophet , priest and king : 1. as your prophet : consider how necessary it was that god dwelling in mans nature should set a foot the gospel : partly because when ever you come seriously to consider this matter ; this thought will arise in you , that this blessed gospel could not be without repealing the law of moses , given with such solemnity by god himself : and it was not fit it should be abrogated by any but him who was far above moses , to wit , by the son of god himself , not any fellow servant equal to moses . the apostle telleth us that moses was faithful in gods house as a servant , but christ as a son over his own house , heb. 13.5 , 6. the servant must give place when the son , and lord himself cometh , but rather take it from what moses foretold himself , deut. 18.18 , 19. i will raise them up a prophet from among their brethren like unto thee , and i will put my words into his mouth , and he shall speak unto them all that i command him , and it shall come to pass , that he that will not hearken to my word which he shall speak in my name , i will require it of ●im . now these words cannot be verified in any other prophet after moses untill christ , for that of these prophets there arose none in israel like unto moses , deut. 34.10 . they had no authority to be lawgivers as moses had , but were all bound to the observation of his law till christ should come , whom moses calleth a prophet like unto himself , that is a law-maker , exhorting all men to hear and obey him . none of the prophets did take upon them that priviledge , they must let that alone till the messiah should come , whose office it is to change the law given upon mount sinai , and instead thereof to propagate or promulgate a new law to begin at sion , isa. 2.3 . the law shall go forth of sion , and the word of the lord from ierusalem . and in another place , the isles shall wait for his law , isa. 42.4 . well now this is a mighty confirmation of our religion , and bindeth both our faith and obedience , to consider christs authority , that a greater then moses is here . partly because it concerneth us to receive the gospel as an eternal doctrine that shall never be changed ; for 't is called an everlasting covenant ; and nothing conduceth to that so much , as to consider that it is promulgated by the eternal god himself : by him in whom the fulness of the godhead dwelleth bodily . partly because the gospel , if we would profit by it , is to be received by all believers , not only as an everlasting covenant ; but as certain , perfect , and saving . now if the fulness of the godhead dwelt in him , who gave this covenant , we cannot deny either the certainty or the perfection or the savingness of it ; for if we receive it from him who is truth it self , we cannot be deceived . 't is certain if he taught us in person , surely all his works are perfect : ( subordinate ministers may mingle their weaknesses with their doctrine , ) if we have it from a saviour , surely it is a doctrine that bringeth salvation . 2. consider what a fit object here is for your faith , as christ is a priest : so his great business is to reconcile us to god , in the body of his flesh through death , who once were strangers and enemies , col. 1.21 . consider how fit he was for this , god and man were first united in his person , before they were united in one covenant . if you consider the fruits of his redemption and reconciliation . the evil from whence we were to be delivered , the good that was to be procured ; christ is every way a commodious mediator for us , as god man : if you consider the evil from whence we are delivered , he was man : that the chastisement of our peace might be put upon his shoulders : god , that by his stripes we might be healed , isa. 53.5 . or if you consider the good to be procured ; he doth it as god-man : he was a man , that as by the disobedience of one many were made sinners , so by the obedience of one many might be made righteous : god , that as sin reigned unto death , so grace might reign through righteousness unto eternal life by jesus christ our lord , rom. 5.19 , 21. as he is god , his merit is full ; as he is man , we are partakers of the benefit of it . 3 , consider how fit an object he is for our faith as king : for as the fulness of the godhead dwelt in him bodily , he is the greatest and most glorious person that ever was in the world : infinitely superior above all power that is named in this world or in the world to come . the man who is our shepherd is fellow to the lord of hosts . the thought of immanuel , maketh the prophet startle , and brake out into a triumph when senacherib break in with his forces , like a deluge in the land of iudah . they fill thy land o immanuel , isa. 8.8 . then verse 9 , 10. associate your selves and ye shall be broken in pieces , gird your selves and ye shall be broken in pieces , take counsel together it shall come to nought , speak the word it shall not stand : for god is with us . or because of immanuel . surely christ is the foundation of the churches happiness , and may afford us comfort in the most calamitous condition : we are in his hands , under his pastoral care and protection , ioh. 10.28 . i give unto them eternal life , and they shall never perish , neither shall any pluck them out of my hand . neither man nor devil can break off totally and finally their union with him . in short , he that assumed our nature to himself , will communicate himself to us . all union is in order to communion , here is a commodious and a blessed saviour represented unto you . secondly , own him as your lord and your god. this was the profession of thomas's faith , iohn 2● . 28 . my lord and my god , i shall insist on that scripture . in the history there are these remarkables . 1. thomas his absence from an assembly of the disciples , when christ had manifested himself to them , verse 24. being absent he not only missed the good news which many brought , but also the comfortable sight of christ ; and was thereby left in doubts and snares . 2. when these things were told him , he bewrayes his incredulity , v. 25. when they told him he said unto them , except i see in his hands the print of his nails ▪ and put my finger into the print of the nailes , and thrust my hand into his side , i will not believe . this unbelief was overruled by gods providence for the honour of christ. his in●redulity was an occasion to manifest the certainty of christs resurrection : if credulous men , or those hasty of belief had only seen christ , their report had been liable to suspicion ; solomon maketh it one of his proverbs , the simple believeth every word . here is one that had sturdy and pertinacious doubts , yet brought at last to yield . however this is an instance of the proneness of our hearts to unbelief ; especially if we have not the objects of faith under the view of the senses : and how apt we are to give laws to heaven , and require our terms of god. 3. christs condescension in two things . 1. in appearing again verse 26. on the first day of the next week , to shew how ready he is to honour and bless his own day ; and to give satisfaction to poor doubting souls , by coming again to them : and it was well thomas was there at this time . 2. in giving thomas the satisfaction of sense , verse 27. reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side . with what mildness doth our lord treat him , though under such a distemper ! unbelief is so hateful to christ , that he is very careful to have it removed ; and in condescension grants what was his fault to seek . 4. the next thing is thomas his faith , verse 28. and he answered and said my lord , and my god. he presumeth not to touch christ , but contents himself onely to see him , and having seen him makes a good confession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. observe , the two titles given to christ : god and lord : he is god the fountain of all our happiness , and lord , as he hath a dominion over us , to guide and dispose of us at his own pleasure . 2. observe , the appropriation or personal application to himself . my god and my lord. hence we may observe , 1. that god leaveth some to themselves for a while , that themselves and others may be more confirmed afterwards . thomas his faith was as it were dead and buried in his heart , and now upon the sight of christ quickned and revived : we must not judge of men by a fit of temptation , but stay till they come to themselves again . who would have thought that out of an obstinate incredulity , so great a faith should spring up suddainly . 2. we may observe thomas , that is with much ado awaken'd , makes a fairer confession then all the rest . they call him their lord , but he his lord and god. 3. we may observe again that true believing with the heart , is joyned with confession of the mouth , psal. 116.10 . i believed therefore have i spoken . 4. hence you may take notice of the reality of the two natures in the unity of christs person , for he is both deus & dominus . but how cometh he to acknowledge christs godhead , he did not feel the divinity of christ in hands , or side , or feet . videbat , tangebatque hominem , & confitebatur deum , quem non videbat , neque tangebat , saith austin . herein his faith was beyond sense , he felt the manhood , and acknowledgeth the deity . 5. hence we may observe , that those that are rightly conversant about christ and the mysteries of his death and resurrection , should take christ for their lord and their god : thomas saith my lord and my god , and his confession should be the common confession of all the faithful . i shall quit the three first , and insist only on the two last . i therefore begin with the fourth observation . 4th . hence you see the reality of the two natures in the unity of christs person : the name of god is joyned with the title of lord ; therefore the name of god belongeth to him , no less then the title of lord : thomas when he saith my lord , he seemeth not to have satisfyed himself till he had added this other name and title my god : now this importeth the reality of his divine nature , for these three reasons . 1. those things which are proper to god , cannot , ought not , to be transferred to a meer creature ; but this title of my god is a covenant title , and so often used in scripture , and therefore christ was god. 2. to whom truly and properly the names and titles of things do belong , to him that which is signified by those names , and titles doth belong also : for otherwise this would destroy all certainty of speech , you cannot speak or write , unless words signifie what in vulgar use they are applyed unto : there could be no reasoning a signo ad rem significatum , from the sign to the thing signified . if i should call a brute a man , or a creature god , how can we understand what is spoken or written : the argument is the more cogent , because a name is an implicite contracted definition , as a definition is a name explained and dilated , as when i say a man is a reasonable creature , so a god is one that hath power over all blessed for ever . 3. the greater any person is , the more danger there is of giving him titles that do not belong to him ; for that is to place him in an honour to which he hath greater pretensions then others : but no right , especially doth this hold good in religion , it is true in civils . ( to give one next the king , the title of king , would awaken the jealousie of princes , and breed much inconvenience ) but especially doth this hold good in religion , where god is so jealous of giving his glory to another , isa. 42.80 . therefore the greater the dignity of christ was above all other creatures , the more caution was necessary , that the name of god might not be ascribed to him , if he were only mere man , and it did not properly agree to him : for the more dangerous the error the more cautiously should we abstain from it . 4. consider the person by whom this title was given ; by a godly man : no godly man would call an idol , or a magistrate , or a teacher , or a king or an angel , or any created thing above an angel , his lord , and his god. but this was done by thomas , one bred up in the religion taught by moses and the prophets ; and the chief point of that religion was , that god is but one ; deut. 6.4 . hear o israel , the lord our god is one lord. this was one of the sentences written on the fringes of their garments , and 't is quoted by christ , whose disciple thomas also was , mark 12.29 . and explained by a learned scribe which came to him , mark 12.32 . well master , thou hast said the truth , for there is but one god , and there is none other but him . now thomas knowing this , and the first commandment , thou shalt have no other gods before me . if he were not perswaded of it , would he say to christ , my lord , and my god ? 5. the person to whom he spake it ; he said to him : not to the father , but to jesus of nazareth ; my lord , and my god. surely as the saints would not derogate from god , so christ would not arrogate what was proper to his father . therefore as his disciples would have been tender of giving it to him , so he would have refused this honour being so holy , if it had not been his due . but christ reproved not , but rather approved this confession of faith ; therefore it was right and sound . christ had said to him , be not faithless but believing , and then thomas saith , my lord and my god. and iesus saith to him , thomas , because thou hast seen me , thou hast believed , blessed are they that have not seen , and yet have believed . there is no rebuke for ascribing too much to him . 6. the conjunction of the divine and humane nature is so necessary to all christs functions and offices , that less would not have been sufficient than to say , my lord , my god. the functions and offices of christ are three , to be a prophet , priest and king. 1. to be a prophet , matth. 23.10 . one is your master even christ. now to be our master and teacher , 't is necessary that he should have the humane nature and divine conjoyned : the humane nature , that he might teach men by word of mouth , familiarly and sweetly conversing with men ; and also by his example , for he perfectly teacheth that teacheth both wayes , by word , and deed . and 't is a mighty condescension , that god would come down , and submit to the same laws we are to live by : his divine nature was also necessary , that he might be the best of teachers ; for who is such a teacher as god , and that he might teach us in the best way , and that is , when god taking the nature of man , doth vouchsafe to men his familiar conv●rse , eating and drinking and walking with them , offering him●●●f to be seen and heard by them . as he of ol● taught abraham , gen. 18. accepting his entertainment , nothing more profitable , or honourable to men can be thought of . in christs prophetical office , four things are to be considered : 1. what he taught . 2. how he taught . 3. by what arguments he confirmed his doctrine . 4. how he received it from the father . 1. what he taught : christ preached , but chiefly himself : he revealed and shewed forth god , but by revealing and shewing forth himself , ioh. 14.9 . he called men , but to himself ; he commanded men to believe , but in himself ; ioh. 14.1 . he promised eternal life , which he would give , but to men believing in himself : he offered salvation to miserable sinners , but to be had by himself : he wrought a fear of judgement to come , but to be exercised by himself : he offered remission of sins , but to those that believed in himself : he promised the resurrection of the dead , which he by his own power and authority would bring to pass . now who could do all this but god ? a meer man , if faithful and holy , would have turned off men from himself to god : 2 cor. 4.5 . for we preach not our selves , but christ iesus the lord , and our selves your servants for iesus sake . they designed no honour to themselves , but onely to christ ; they were loth to transfer any part of this glory to themselves : so would christ if he had not been god. therefore what should his disciples say , but my lord , my god. 2. how he taught . there is a twofold way of teaching ; one humane , by the mouth , and sound of words striking the ear ; the other divine , opening and affecting the heart . christ used both wayes : as the humane nature was necessary to the one , so the divine to the other . as the organs of speaking cannot be without the humane nature , so the other way of teaching cannot be without a divine power . when the disciples came to christ , lord increase our faith , luk. 17.5 . he did not answer as iacob did to rachel , ( when she said , give me children or i dye ) am i in the place of god ? christ after his resurrection , did not onely open the scriptures as was said before , but luk. 24.45 . he opened their understandings , that they might understand the scriptures . and he opened the heart of lydia , acts 16.14 . and poured the holy spirit on the apostles , on the day of pentecost ; acts 2. and by the same efficacy teacheth the church , wherever it is scattered . 3. if you consider , by what arguments he confirm'd his doctrine , by many , and the greatest miracles , not done by the power of another , but his own ; and her required men to believe it , matth. 9.28 . believe ye that i am able to do this ? whence had he the power to know the thoughts of men , to cure all sorts of diseases in a moment , to open the eyes of the blind , to raise the dead , to dispossess devils ; but from that divine nature which was in him ? was it in his body and flesh , then it was finite , and in some sort material : was it in his soul , understanding , will , or phantasie , or sensitive appetite ? how could it work on other mens bodies . therefore it was from his divine nature ; my lord , my god. 4. how he received this doctrine from the father ? did god ever speak to him , or appear to him ? is there any time , or manner , or speech noted by the evangelists when god made this revelation ? none at all . if he were a mere creature , or nothing but a man , surely , that should have been done . he revealed the most intimate counsels and d●crees of god , as perfectly knowing them ; but when , or how they were revealed to him by his father , is not said , which if he had been mere man , would have conduced to the authority of his message and revelation . but all this needed not , he being a divine person of the same essence with his father : therefore , my lord , my god. 2. his priestly office : the humane nature was necessary for that , for the reasons alledged by the apo●●le , h●b . 2.14.17 . and also the divine nature , that there might be a priest a● well as a sacrifice : there had been no sacrifice i● he had not been man : and no p●●●●t , if he had not been god to offer up hims●lf through the eternal spirit , heb. 9.14 . the sacrifice must suffer , the pri●●t act ; and besides , he could not ●nter in●o the h●●venly sanctuary to present himself b●for● god for us , heb. 9.24 . th●n ●he h●●venly sanctuary and tabernacle , need 〈◊〉 to be made , before he entred : for as the earthly priest made the earthly tabernacle before he ministred in it , so the true priest was to make the heavenly tabernacle , as the author to the hebrews saith in many places . but to leave that ; the priest was to expiate sins , by the offering of a sacrifice instead of the sinner : so christ was to satisfie the justice of god for sinners by his mediatory sacrifice : now this he could not do unless he had been god as well as man. the dignity of his person , did put a value upon his sufferings ; without this , how shall we pacifie conscience , representing to us the evil of sin , and the dreadfulness of gods wrath , and the exact justice of the judge of all the world ? rom. 3.25 , 26. especially when these apprehensions are awakened in us by the curse of the law , and the stinging sense of gods threatnings , which are so absolute , universal , and every way true and evident ; unless we know a sufficient satisfaction hath been made for us . if you think the promises of the gospel are enough ; alass , when the threatnings of the law are so just , and built upon such evident reason , the soul is exposed to doubtfulness : and if the threatnings of the law seem altogether in vain , the promises of the gospel will seem less ●irm and valid . the truth and honour of gods government , must one way or other be kept up , and that will not be unless there be a fair passage from covenant to covenant , and that the former be not repealed , or relaxed , but upon valuable consideration , as it is , when our mediatour and surety beareth our sorrows and griefs , and satisfieth for us . but now if he were mere man , it would not have that esteem and value , as to be sufficient for so many men , and so many sins as are committed against an holy god. therefore he needeth to be god also . 3. his kingly office : how can that be exercised without an infinite power ? because by our king and judge , all our enemies are to be overcome ; the world , sin , death and the devil : and what is necessary to do this , every man may soon understand . and as an infinite power is necessary , so an infinite knowledge ; that all things in heaven and earth may be naked and open to him , and that he search the heart , and try the reins ; and then , that he may subject all things to himself , raise all the dead to life , govern and protect the faithful in all the parts of the world ; that he may be present with them , in every age and place , to help and relieve them . in short , to do all things both in heaven and in earth , that fall within the compass of his office . now what is a divine , and infinite power if this be not ? what can the father do which the son cannot do also ? yea what doth the father do which the son doth not likewise ; ioh. 5.19 . is there any work which the one doth , but the other cannot do ? besides there needeth infinite authority and majesty , therefore the king of the church must be infinite . but how is he infinite , if he hath onely a finite nature , such as a mere creature hath ? or how could his finite nature , without change and conversion into another nature , be made infinite ? for without doubt , that nature is infinite , which hath an infinite power of understanding , willing and acting . well then , christ cannot be truly owned , unless he be owned as lord and god. 5. those that are rightly conversant about christ , and the misteries of his death and resurrection , should take christ for their lord and their god. every one of them should say my god , on whom i depend ; my lord , to whose use i resign my self . i shall 1. explain in what sense these words may and ought to be used . 2. give you the reasons , why it becomes christians to be able to say my lord , my god. 1. in what sense these words may , and ought to be used , my lord , and my god. there are two things considerable in those words : ( 1. ) an appropriation , or a claim and challenge of interest in him . ( 2. ) a resignation or dedication of our selves to his use and service . both are implyed in these titles , my lord , my god. christ was his god , or benefactor ; and also his lord and master . however that be , in the mutual stipulation of the covenant 't is evident , cant. 2.16 i am my beloved , and my beloved is mine . there is the appropriation of faith , and the resignation of obedience . ezek. 36.28 . ye shall be my people , and i will be your god. zech. 13.9 . i will say 't is my people , and they shall say the lord is my god. 1. the one is the fruit and effect of the other . god saith , i am thy god ; and the soul answereth , i am thy servant : as when christ said mary , she presently said rabboni . god awakeneth us by the offer of himself , and all his grace to do us good , and then we devote our selves to his service , and profess subjection to him . if he will be our god , we may well allow him a dominion and lordship over us , to rule us at his pleasure . we choose him , because he chooseth us , for all gods works leave their impression upon our hearts : he cometh with terms of peace , and we with profession of duty . god loveth first , and most , and purest ; and therefore his love is the cause of all . 2. the one is the evidence of the other : if god be yours , you are his . he is yours by gift of himself to you : and you are his , by gift of your selves to him . the covenant bindeth mutually . many will be ready to apply , and call god their god , that do not dedicate and devote themselves to god. if you be not the lords , the lord is not yours . he refuseth their claim , that say , hosea 8.2 . israel shall cry unto me , my god we know thee . israel hath cast off the thing that is good . in their distress , they pleaded their interest in the covenant , but god would not allow the claim , because they denied obedience . 3. the one is more sensible and known to us than the other . a believer cannot always say god 〈◊〉 mine , but he will always say , i am his ; psal. 119.94 . i am thine save me . i am thine , and will be thine , onely thine , wholly thine , and always thine . appropriation hath more of a priviledge in it , resignation is onely a duty . we have leave and allowance to say god is my god , but we cannot alwayes say it without doubt and hesitancy , because our interest is not alwayes alike evident and clear . when you cannot say my god , yet be sure to say my lord. we know god to be ours , by giving up ou● selves to be his . his choice and election of us is a secret , till it be evidenced by our choice of him for our god and portion : our act is more sensible to the conscience . be more full , and serious in the resignation of your selves to him , and in time that will shew you your interest in god. 4. gods propriety in us , by contract and resignation , speaketh comfort , as well as our propriety and interest in god. you are his own , and therefoe he will provide for you and care for you ; 1 tim. 5.8 . if any provide not for his own , he hath denied the faith , and is worse than an infidel . interest doth strangely endear things to us : the world will love its own , iob. 5.19 . and will not god love his own , and christ love his own , iob. 13.1 . you may trust him , and depend upon him , and serve him chearfully for you are his own : so that if we had no interest in god established by the covenant , if god had not said to us i am yours , yet our becoming his , would make it comfortable ; for every one taketh himself to be bound to love his own , provide for his own , and to defend his own , and do good to his own : indeed god is ours , as well as we are his ; but our being his , draweth along with it much comfort and blessing . but to speak of these apart . 1. the appropriation , or claim of interest is a sweet thing . if god be your god , why should you be troubled ? ' psal. 16.5 , 6. the lord is the portion of my inheritance , and of my cup. thou maintainest my lot . the lines are faln unto me in pleasant places , yea i have a goodly heritage . you have a right to god himself , and may lay claim to all that he hath for your comfort and use . his attributes yours , his providences yours , his promises yours , what may not you promise your selves from him ? support under all troubles , relief in all necessities . you may take hold of his covenant , isa. 56.4 . and lay claim to all the priviledges of it . 't is all yours . 2. this dedication , this resignation of our selves to gods use , to be at his disposing , without reservation , or power of revocation is often spoken of in scripture ; isa. 44.5 . one shall say i am the lords , another shall call himself by the name of iacob , and another shall subscribe with his hand to the lord , and surname himself by the name of israel . the meaning is , to give up their names to god , to be entred into his muster roll , and to be listed in his service , rom. 6.13 . yield up your selves to god , as those that are alive from the dead . 't is the immediate fruit of grace and new life infused in us : a natural man liveth to himself , to please himself , and give satisfaction to his own lusts. grace is a new being and life , that inclines us to live and act for god ▪ as soon as this life is begotten in us , by the power of his spirit , our hearts are inclined towards god , and you devote your selves to serve and please him . as your work and business was before to serve the devil , the world and the flesh ; so now to please , serve and glorifie god. secondly , the reasons why it becometh christians to be able to say , my lord , my god. 1. because our interest in him is the ground of our comfort and confidence . 't is not comfortable to us that there is a god , and that there is a lord , that may be terrible to us : the devils believe , and the damned spirits feel there is a god , and there is a lord ; but their thought of god is a part of their misery and torment , iames 2.19 . the more they think of god , the more their horrour is increased ; to own a god , and not to see him as ours , the remembrane of it will be troublesome to us , 2 sam. 30.6 . david comforted himself in the lord his god. there was the comfort , that he had a god to go to when all was lost , and that god was his god. so heb. 3.18 . i will rejoyce in the lord , i will joy in the god of my salvation . if god be our god , we have more in him , then trouble can take from us . so luk. 1.47 . my spirit hath rejoyced in god my saviour . when you make particular application to your selves , it breeds strong comfort . 2. because nothing strikes upon the heart with such an efficacy ; as what nearly concerns us , affects us most . the love of christ to sinners in general , doth not affect us so much as when 't is shed abroad in our own hearts by the spirit ; gal. 2.20 . he loved me , and gave himself for me ; that draws out our hearts to god again , and is quickning motive to stir us up to the life of love , and faith. so eph. 1.13 . in whom ye trusted after ye heard the word of truth , the gospel of your salvation . 't is not sufficient to know that the gospel is a doctrine of salvation to others onely ; but to find it a doctrine of salvation to themselves in particular . that they may apply the promises to their own heart . a christian is affected most with things according as he is concerned in them himself . it bindeth our obedience the more firmly , when we know that we are particularly ingaged to god , and have chosen him for our god , and our lord. 3. bacause without a real , personal entring into covenant , the covenant doth us no good unless every one of us do choose god , for our god and lord , and particulary own him . every man must give his hand to the lord , and personally ingage for himself . 't is not enough that christ ingage for us in being our surety , but we must take a bond upon our selves : something christ did for us and in our name , he interposed as the surety of a better testament , heb. 7.22 . something must be done personally by us before we can have benefit by it . you must give up your selves to the lord. it is not enough that the church ingage for us , but every man must engage his own heart to draw nigh to god , ier. 30.21 . who is he that ingageth his heart to d●●●●igh to me . 't is not enough that our parents did engag● for us ; deut. 29.10.11 , 12. they d●d in the name of their little ones avouch god ●o be their god ; as we dovote , dedicate and ingage our children to god in baptisme : but no man can savingly transact this work for another . we ratifie the covenant in our own persons , 2 cor. 9.13 . by a professed subjection to the gospel of christ. this is a work cannot be done by a proxy , or assignes ; unless we personally enter into covenant with god for our selves , our dedication by our parents will not profit us , we shall be as children of the aethiopians unto god , amos 9.7 . though children of the covenant , all this will not serve ; these are visible external priviledges . but there is something required of our persons ; every one must say for himself , my lord , and my god. and this must not onely be done in words , and by some visible external rites , that may signifie so much : as for instance coming to the lords supper ; that is the new testament in christs blood ; luk. 22 . 2● . 't is interpretativè , a sealing the new covenant , between christ and us : god giveth , and you take the elements as a pledge and token that god and you are agreed . that he will give you himself , his christ and all his benefits ; and you will walk before him in newness of life : now to rest in the ceremony , and neglect the substance , is but a mockery of god : as many rend the bond , yet prize the seal ; care much for the sacram●n● , that never care for the duty it bindeth them unto . if your hearts be hearty and well with god , you come now personally ●o enter into covenant with him : but this business must not be done onely exter●ally , but internally also : 't is a business done between god and our souls , though no outward witnesses be conscious to it . god cometh speaking to us by his spirit in this transaction ; psal. 35.3 . say unto my soul , i am thy salvation . and we speak to god , lam. 3.24 . the lord is my portion saith my soul. there is verbum mentis , as well as verbum oris . this covenant is carried on in soul language ; psal. 16.21 . o my soul thou hast said unto the lord , thou art my lord. so psal. 27.8 . when thou saidst seek ye my face , my heart said , thy face lord will i seek . the lord offereth , or representeth himself as our lord , and we prosess our selves to be the lords . no eye seeth , or ear heareth , what passeth between god , and the soul. now without this personal inward covenanting , all the priviledge of the covenant will do us no good : and this personal inward covenanting amounts to full as much as my lord , my god. therefore it concerneth every one of us see whether we have thus particularly owned christ , if there hath been any treaty between god , and our souls ; and whether it came to any conclusion , and particular soul engagement . that you could thus own christ. not only as god , and lord , but as your god , and your lord. sermon . viii . col. 1.20 . and having made peace by the blood of his cross , to reconcile all things to himself , by him i say , whether they be things in earth , or things in heaven . in these words observe , first , what christ was to do . secondly , the manner how he did it . or , first , the end for which he was appointed . to be our mediator and redeemer , and accordingly promised and sent into the world to reconcile all things to god , whether they be things in heaven , or things in earth . secondly , the means by which he accomplished it . having made peace by the blood of his cross ; that is , by his bloody sacrifice on the cross , thereby answering the sacrifices of attonement under the law. in the first branch take notice of 1. the benefit , reconciliation with god. 2. the person procuring it , by him ; and it is repeated again , i say by him . 3. the persons to whom this benefit is intended , expressed ( 1. ) collectively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things . ( 2. ) distributively : whether they be things in earth or things in heaven . as they are collectively expressed , it teaches us that grace is revealed and offered in the most comprehensive expressions that none may be excluded or have just cause to exclude themselves . as it is distributively expressed , the latter clause is of a dubious interpretation ; some , by things on earth , understand men ; but by things in heaven , the angels : surely not the fallen angels , for they are not in heaven , neither was christ sent to reconcile them , nor relieve them in their misery , and reduce them to god , heb. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what then shall we understand by things in heaven ? some think the holy angels ; others the glorified saints . 1. those that assert the first , argue thus ; that the angels are properly inhabitants of heaven , and so fitly called things in heaven ; and they are enemies to men whilst they are ungodly , idolatrous and rebels to god ( as good subjects hold with their prince , and have common friends and enemies with him ) but are reconciled to them as soon as they partake of the benefits of christs death ; as we are told of joy in heaven among the angels of god , at the conversion of one sinner , luk. ●5 . 10 . now if there be so much joy over one sinner repenting , how much more when many sinners are snatched out of the jawes of hell. they make the sense to be thus ; before , for the sins of men they we●● ali●nated from them , but then reconciled : but this scripture speaks not of the reconciliation of angels and men , but the reconciliation of all things to god ; for so it is expresly in the text to reconcile all things to himself . now the good angels cannot be said to be reconciled to god , for there was never a breach between them ; s● nunquam cum matre in gratiam rediisse . 2. therefore i interpret it of the glorified saints : see the like expression , eph. 1.10 to gather together in one all things to christ which are in heaven , and in earth : and more clearly eph. 3.15 . of whom the whole family in heaven and earth is named . meaning thereby , the faithful , who are already in heaven , and those who are now remaining upon earth . this is a comfortable note , and tea●h●s ●s , 1. that the apostle paul knew no purgatory , or third place for souls after death . 2. that the saints departed are now in heaven as to their souls , and gathered to the rest of the spirits of just men made perfect . 3. the souls now in heaven once needed the merit of christ , even as we do . none come thither but they were first reconciled to god. by him their peace was made and they obtained remission of sins by the blood of his cross as ye do . in short all that go to heaven go thither by the mediation , sacrifice and meritorious righteousness of the same redeemer . doct. one great benefit we have by christ , is peace and reconciliation with god. here i shall shew , 1. what this reconciliation is . 2. how it was obtained . 3. what assurance we have that it is obtained . 4. how and upon what terms it is applied to us . 1. what this reconciliation is ? i answer , it is not an original peace , but a returning to amity after some foregoing breach : now the breach by sin consisted in two things ; an aversion of the creature from god , and an aversion of god from the creature ; so before peace and reconciliation can be made , two things must be removed ; gods wrath , and our sinful nature ; god must be pacified and man converted . gods wrath is appeased by the blood of christ , and our natures are changed and healed by the spirit of grace . first gods wrath is appeased , and then the spirit is bestowed upon us ; for while god is angry and offended , no saving benefit can be expected from him . this text speaks not how he took away our enmity , but how he appeased god for us , not so much of the application as the impetration of this benefit . the application is spoken of verse the 21. how it is applied to us , but here the apostle more directly speaks of the impetration , how it was procured and obtained for us ; namely by christs satisfying gods justice for that wrong , which caused the breach or the dying of the son of god for a sinful world. now this hath an influence on gods pardon , and our conversion , for by vertue of this reconciliation we are justified and pardoned . therefore we are said to be justified by his blood , rom. 8.9 . that is the price is paid by christ and accepted by god , there needeth nothing more to be done on the mediators part , by virtue of the same peace made we are also sanctifyed , and converted unto god , 2 cor. 5.18 . the gift of the sanctifying spirit is given us as the fruit of christs death . 2. how it was obtained , by the blood of his cross he made peace . this implyeth death , and such a death as in appearance was accursed ; for the death of the cross is the vilest and most cruel death , gal. 3.13 . christ hath redeemed us from the curse of the law , being made a curse for us , for it is written cursed is every one that hangeth on a tree . now we must see the reasons of this course or way of reconciling the world , that we may not mistake gods design , nor be possessed with any imaginations which are derogatory to gods honour ; as suppose if we should hence conceit that god is all wrath and justice , unwilling of himself to be reconciled to man , or that he delighteth in blood , and is hardly drawn to give out grace . oh no these are false misprisions , and misrepresentations of god. therefore let us a little inquire into the reasons why god took this way to reconcile all things to himself , and ordained christ to bear the chastisement of our peace . i answer , that the justice of god might be eminently demonstrated , the lawgiver vindicated , and the breach that was made in the frame of government repaired , and god manifested to be a hater of sin , and yet the sinner saved from destruction ; and that the love of god might be eminently and conspicuously discerned , and our peace the better secured . as let us a little see these things more particularly i begin . 1. with the holyness of gods nature , who is of purer eyes then to behold iniquity , hab. 1.13 . that is so as to approve of it , or altogether connive at it , so as to let it go without punishment or mark of his displeasure : therefore some way must be found out to signifie his purest holiness and his hatred and detestation of sin , and that it should not be pardoned without some testimony of his displeasure against it , we are told god hateth the workers of iniquity , psal. 5.5 . and the righteous lord loveth righteousness , psalm 11.7 . and therefore when god was to grant his universal pardon he would not do it without this propitiatory atonement . 2. the honour of his governing justice was to be secured , and freed from any blemish , that the awe of god might be kept up in the world. in the mystery of our redemption we must not look upon god onely as pars laesa , the wronged party ; but as rector mundi , god was to carry himself as the governour of the world. now there is a difference between a private person and a governour : private persons may pass by offences as they please , but a governour must do right , and what conduces to the publick good . there is a twofold notion that we have of publick right , iustum est quod fieri debet , and justum est quod fieri potest . that which ought to be done or we are unjust , as for instance to punish the righteous equally with the wicked , that abraham pleadeth , gen. 18.25 . that be far from thee to do after this manner to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee , shall not the iudge of all the earth do right . not that abraham mindeth god of his office but he was confidently assured of the nature of god , that he could not do otherwise . but now there is justum quod fieri po●est , which if it be done or if it be not done , the party is not unjust , the first part of justice is paying of debts , the second exacting or requiring of debts . now the judge of the world doth all things wisely and righteously , the question is therefore whether god passing by the offences of the world without any satisfaction required doth deal justly ? as a free lord he may make what laws he pleases , but as a just judge with respect to the ends of government , he doth that which is for publick good . the right of passing by a wrong , and the right of releasing a punishment are different things , because punishment is a common interest , and is referred to a common good to preserve order and government , and for example to the future . the government of the world required it that god should stand on the satisfaction of christ , and the submission of the sinner : that he may be owned and reverenced , as the just and holy governour of the world a valuable compensation is insisted on for this end , rom. 2.25 , 26. whom god hath set forth to be a propitiation through fa●th in his blood , to declare his righteousness for the remi●●ion of sins that are past through the forbearance of god. to declare i say at this time his righteousness , that he might be just and the justifier of him which believeth in iesus . 3. to keep up the authority of his law. god had made a former covenant which was not to be quitted and wholly made void but upon valuable consideration ; therefore if it broken and no more ado made about it , all respect and obedience to god would fall to the ground . the law may be considered either as to the precept or sanction : the authority of the precept is kept up by christs submission to the law , and living by the same rules , we are bound to live by , and performing all manner of obedience to god , for it behoved him to fulfill all righteousness , matth. 3.15 . being set up as a pattern of holiness in our nature , to which we are to be conformed . but that which is most considerable in this case is the sanction or penalty ; if this should be relaxed , and no satisfaction required , it might leave upon god the blemish of levity , mutability and inconstancy : the law was not given in jest but in the greatest earnest that ever law was given ; and so solemn a transaction was not constituted to no purpose , therefore god will not part with the law upon light terms , gal. 4.4 , 5. when the fulness of time was come god sent forth his son made of a woman , made under the law , to redeem them that were under the law. that men may k●ow that it is a dangerous thing to transgress his law , and that they may fear and do no more presumptuously : p●rtly that it might not foster in us hopes of impunity which are very natural to us , gen. 3.5 . the devil s●●ks to weaken the truth of gods threatning● , deut. 29.19 , 20. we are apt to look upon the threatnings of the law as a vain scare-crow . therefore for the terror and warning of sinners for the future , god would not release us from the punishment , till our surety undertook our reconciliation with god by bearing the chastisement of our peace . 4. christ death was necessary to make sin odious , and obedience more acceptable to us . 1. sin more odi●us or hateful , no other remedy would servé the turn to procure the pardon and destruction of it , then the bloody death of th● cross , rom. 8.3 . surely it is no small thing for which the son of god must dye , when you read or hear of christs sufferings , you should never think an extenuating and favourable thought of it more . 2. to commend obedience : for christs suffering death at the command of his father was the noblest piece of service , and highest act of obedience that ever could or can be performed unto god : it is beyond any thing that can be done by men or angels . there was in it so much love to man , so much self-denyal , humility and patience , so much resignation of himself to god who had appointed him to be our redeemer that it cannot be parallel'd . the great and most remarkable thing in christs death was obedience , rom. 5.18 . phil. 2.7 , 8. god delighted not in more blood , but blood offered in obedience as the best way to impress upon man a sense of his duty , and to teach him to serve and please god at the dearest rate . 5. this death commendeth the love of god to us , for it is the great demonstration of it . many draw a quite contrary conclusion as if he were with much a do brought to have mercy on us , but they forget that he is first and chief in the design , 2 cor. 5.19 god was in christ reconciling the world unto himself , christ came from heaven to declare to us the greatness of gods love . god thought nothing too dear for us , not the son of his love , nor his death , ignominy and shame , rom. 5.8 . god commendeth his love in that while we were yet sinners christ dyed for us . when we had alienated our hearts from god , refused his service , and could expect nothing but the rigour of his law and vindictive justice , then he spared not his own son to bring about this reconciliation for us . 6. as god is pacifyed , so it gives us hopes : our business lyeth not with a god offended , but with a god reconciled : if we had not to do with a pacifyed god , who could lif● up his face to h●● , or think a comfortable thought of him , but this gives us hope , rom. 5.10 . for i● when we were enemies , we were reconciled to god by the death of his son , much more being reconciled we shall be saved by his life . we were enemies by sin in us which god hateth , and declareth his wrath against it in the law. then by the satisfaction wrought by christ , we were restored to his favour , so far that free and easie conditions were procured in the gospel , and his spirit is offered to prepare and fit us for a life of glory . we have heard what christ hath done . thirdly , what assurance have we that this peace is obtained . consciences are not easily settled , therefore some visible evidences are necessary that god is pacifyed , i shall name three or four . 1. christ resurrection and ascension into glory , this shews that god was propitiated and hath accepted the ransom that was given for souls . we read rom. 4.25 . that he dyed for our offe●ces and rose again for our justification , his dying noteth his satisfaction , his rising again the acceptance of it . god by raising him up from the dead shewed that he had received the death of his son , as a sufficient ransom for our sins ; for he dyed in the quality of a surety , and in that quality was raised up again : by his death he made the payment , by his resurrection the satifaction of it was witnessed to the world , for then our surety was let out of prison , isa. 53.8 . he shall be taken from prison and from judgment , in his death he was in effect a prisoner , under the arrest of divine vengeance , but when he rose again he was discharged , therefore there is great weight layed upon it as to our acquittance , rom. 8.34 . yea rather that is risen again , who is even at the right hand of god. there is some special thing in his resurrection comparatively above his death which hath influence on our justification ; that is , it was a visible evidence given to the world , that enough was done for the expiation of sins , and to assure us of our deliverance if we be capable , and his ascension into glory doth further witness it , he being exalted to the greatest dignity is able to defend and protect his people , and hath the advantage of interceding with his father for the supply of all our wants . 2. the grant of the new covenant which is therefore called the covenant of his peace , isa. 54.10 . the covenant of my peace shall not be removed , ezek. 37.26 . i will make a covenant of peace with them , it is so called not only because thereby this peace and reconciliation is offered to us , but the terms are stated and the conditions required are far more equitable , gracious , and commodious for us then the terms of the law covenant : man as a sinful creature is obnoxious 〈◊〉 gods wrath for the violation of the law of nature , and so might perish without remedy , and no impeachment to gods goodness can happen thereby , but when god will give bounds to his soveraignty over him ▪ and c●ter into terms of covenant wit● him , and give him a bottom to stand upon , whereon to expect good things from him , upon the account of his faithfulness and righteousness ; this is a condescension , and so far condescended in the first covenant , that after that man hath cast away the mercies of his creation , and his capacity to fulfill that covenant , this was mere mercy and grace ; that god would enter into a second covenant , it is not from any mutableness in god , but from the merit and satisfaction of a redeemer . surely there must be some great and important cause to change , alter and abrogate , a covenant so solemnly made and established , to lay aside one covenant and to enter into an other , especially since the former was so holy , righteous and equal , fit for god to give , and us in the state we then were in to receive . now what was the important reason ; christ came to salve gods honour in the first covenant , and to secure the ends of his government , though a second covenant should be set up , the blood of his cross hath made this covenant everlasting , heb. 13.20 . and upon gracious terms doth convey great and precious priviledges to us . 3dly . the pouring out of the spirit , which certainly was the fruit and effect of christs death , and also an evidence of the worth and value of it : the apostle telleth us , that christ was made a curse for us , that the blessing of abraham might come upon the gentiles by faith in iesus christ. and what blessing was that ? the gift of the spirit , gal. 5.13 , 14. and in another place when he interpreteth the types of the law. he telleth us , that the fathers did all eat of the same spiritual meat that we do , and did all drink of the same spiritual drink , for they drank of the rock that followed them , and that rock was christ. if the rock was christ , the water that g●shed out of the rock was the spirit , often compared to waters in scripture , iohn 4.14 . and iohn 7.38 , 39. and the rock yielded not this water till it was smitten with the rod of moses : a figure of the curses of the law christ was stricken and smitten of god , and so procured the spirit for us , iohn 7.39 . the holy ghost was not yet given , for iesus was not yet glorifyed . that is had not finished his passion , and the acceptance of it was not yet attested to the world , till he was advanced at the right hand of god ; and then this effect declared it . the spirit was given before , but more sparingly , because it was given upon trust , and with respect to the satisfaction that was afterwards to be made , and accepted : and then it was witnessed to the world by a more copious and plentiful effusion of the spirit . therefore 't is said , acts 2.33 . therefore iesus being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth this which ye now see and hear . the merit and value of the sacrifice is thus visibly attested , therefore this is one of the witnesses , acts 5.30 , 31 , 32. the god of our fathers raised up iesus whom ye slew , and hanged on a tree , him hath god exalted with his right hand to be a prince , and a saviour , for to give repentance to israel , and remission of sins . and we are his witnesses of these things ; and so is also the holy ghost , whom god hath given to them that obey him . and what was the evidence given to the church in general , is the evidence given also to every particular believer . 4thly . some have obtained the effects and fruits of christs death , this peace begun here hath been perfected in heaven . the text saith he hath reconciled all things to himself , whether they be things in heaven or things in earth . here many are pardoned and accepted with god , and have the comfort of it in their own souls . others are gone home to god , and have the full of this peace . all were by nature children of wrath , under the curse as well as others . now if some in all generations have injoyed the love , favour and friendship of god in this world and upon their departure out of it have entered into glory ; upon this account it is evident that christ is accepted to the ends for which god sent him ; thus abraham the father of the faithful , and all the blessed souls who are gathered into his bosom , and are alive with god in heaven . certain it is they were all sinners by nature , for there is no difference between any of the children of men , and yet god admits them into his peace . was it a personal priviledge peculiar to them only ? no the apostle tells us , rom. 4.23 . it was not written for his sake alone , and paul obtained mercy for them that should hereafter believe on christ , for life everlasting , 1 tim. 1.16 . therefore all penitent believers may be assured that this sacrifice is sufficient , and will avail for their acceptance with god. we take it for a good token of a healing water , when we see the crutches of criples that had been cured , all the blessed saints in heaven are witness to a sincere soul ; they all obtained this blessed condition through the blood of his cross reconciling them to god. there is none in glory but had his pardon sealed through the blood of christ. 4. how and upon what terms is it applyed to us : for we have considered hitherto onely how christ hath made peace or made the atonement . yet if we receive not the atonement we may perish for ever , for all that , besides the work done on the cross by christ alone , there is a work to be done in our hearts , the work of making peace is sufficiently done by christ , there needeth nothing to be added to it , no other ransom , nor sacrifice , nor propitiation : christ hath so fully satisfyed divine justice , that he hath obtained the new covenant , but we are not actually admitted 〈◊〉 this peace till we have personally accepted the covenant . now here it sticketh : god hath been in christ reconciling the world unto himself , there was the foundation layed ; but therefore we pray you to be reconciled , 2 cor. 5.20 . there is our title , claim , actual right , security . but how do we receive this atonement ? or how are we interessed in it ? the conditions and terms are gracious , such as the nature of the business calleth for : as to our entrance into this peace , no more is required but faith and repentance . the gospel is offered to all , but the penitent believer as being onely capable is possessed of it . 1. faith is required that we believe what the son of god hath done , and purchased for us , rom. 5.1 . being justified by faith , we have peace with god , through our lord iesus christ. if we sincerely embrace the gospel , we are reconciled to god , and accepted with him . the faith that justifieth , is partly an assent to the truth of the christian religion , especially the fundamental truth , that jesus is the son of god , and saviour of the world. and partly an acceptance of christ as god offers him , a serious , thankful , broken hearted acceptance of christ as your lord and saviour , serious because of the weight of the business , broken hearted because of the condition of the person accepting : a self-condemning sinner , or one that hath an awakening sense of his sin and misery . thankful because reconciliation with god and fruition of them in glory is so great a benefit , and you take him as lord , for every knee must bow to christ , he is a saviour by merit and efficacy . by his meritorious righteousness you obtain all benefits , by the efficacy of his spirit , you perform all duties ; the last thing is trust and dependance , eph. 1.13 . trust is such an expectation of the benefits offered by christ , that forsaking all other things you entirely give up your selves to the conduct of his word and spirit . 2. the next thing is repentance which is a turning from sin to god , we turn from sin by hatred , and we turn to god by love. we turn from sin by hatred ; hatred of sin is the ground of all mortification , there is a twofold hatred , of abomination and of enmity . we turn to god by love which is the great principle to incline us to god , and is the bottom of vivification or living to god. now all this is necessary to actual peace , for our refreshing begins in conversion , acts 3.19 . there is no peace allowed to the wicked , we must take christs yoke , or we shall find no rest for our souls , matth. 11.29 . we are not reconciled to god till our enmity be broken and overcome , then of enemies we become friends , of strangers , intimates ; then we are reconciled . this then is required of you , onely let me add this caution , what is at first vows and purposes , must be afterwards deeds and practises , and having ingaged your selves to god to live to him , to keep your selves from sin , and to follow after holiness ; this must be your business all the dayes of your lives . for so you continue your peace and interest in god , gal. 6.16 . and as many as walk according to this rule , peace be on them , and mercy , and on the israel of god. vse . 1. to exhort you to enter into this peace that you may be partakers of the fruit of christs blood , and the virtue of his cross may be effectual in you . 1. let me reason a periculo , from the danger , consider what it is to be at odds with god , and how soon and how easily he can revenge his quarrel against you , and how miserable they will be for ever , that are not found of him in a state of peace , psal. 7.11 , 12 , 13. god is angry with the wicked every day , if he turn not , he will w●et his sword ; he hath bent his bow , and will make his arrows ready . there the psalmist representeth god and man as in a state of hostility against each other . the wicked man affronts his holiness , questions his justice , slights his wrath , breaks his laws , wrongeth his people , and saith tush , i shall have peace though i add drunkenness to thirst . god for a while giveth time and warning , but every moment can break in upon us , for he is able easily to deal with us , cominus hand to hand , for he hath his sword ; eminus at a distance , for he hath his bow : he is not only able to deal with them but ready , for he is whetting his sword and hath bent his bow , the arrow is upon the string though not as yet sent or shot out , what remedy then is there . there is but one exception if he turn not ; if he be not reduced and brought home to god by a timely repentance , he falleth into the hands of the living god. now no persons are in so dangerous an estate as those that have peace offered and despise it , isa. 27.4 . let him take hold of my strength . when god is ready to strike . a man that is faln into the power of his enemy will take hold of his arm , we are always in gods power , his vengeance may surprize us before we are aware , what is our business but to be found of him in peace . 2. ab utili , from the happiness of being at peace with god : your great work is over , and you have a world of benefit by it , you stop all danger at the fountain head . when you are at peace with god , you are at peace with the creatures , ezek. 34.25 . i will make with them a covenant of peace and will cause the evil beasts to cease out of the land , danger might way-lay us at every turn : then for men , prov. 10.17 . when a mans ways please the lord he makes his enemies to be at peace with him . then peace in your own consciences , rom. 15.13 . now the god of hope fill you with joy and peace . in believing to have a mans conscience settled on sound terms is a great mercy . peace with the holy angels instead of being instruments of vengeance , they are ministring spirits , heb. 1.14 . lastly communion with god himself , rom. 5.1 , 2. therefore being justified by faith we have peace with god through our lord iesus christ , by whom also we have access by faith , &c. eph. 2.17 , 18. preaching peace by whom also we have access by one spirit unto the father . 3. i reason from the confidence we may have of this benefit if we submit to godly terms . 1. god is willing to give it , verse 19. it pleased the father that in him all fullness should dwell , there is gods authority and good pleasure in it . the first motive came from god who received the wrong , not from him that gave it . god was in christ , 2 cor. 5.14 . among men the inferiour should seek to the superior . the party offending to the party offended , the weaker to the stronger , they that need the reconciliation to him that needeth it not , but here all is contrary . 2. you may be confident of it upon another ground , the sufficiency of christ to procure all fullness . the whole divine nature did inhabit and reside in the man christ jesus , and so he is compleatly fitted , and furnished for this work : he hath paid a full price for this peace when he bare our sins and carryed our sorrows , and by his spirit he changes our hearts as well as pacifies the wrath of god. and then he preserveth this peace by his constant intercession , heb. 2.17 , 18. now shall we doubt of it ? but that we may get it . 1. let us take the way of entrance by faith and repentance . it concerns us much to see whether we be in peace or trouble , if in trouble you see the cure , if in peace the next question is , is it gods peace ? that 's had by the blood of christ , the merit of which we must depend upon and devote our selves to god , break off our old league with sin , and bind our selves with a bond to live unto god , to be the lords for evermore . 2. when this peace is made be very tender of it , that no breach fall out between you and god , psal. 85.8 . he will speak peace to his people and to his saints , but let not them turn again to folly . 3. let us be thankful to god for this fruit of christs death , it is an act of free and undeserved mercy , and to be imputed to nothing but his mere grace that god hath appointed such a way : it pleased the father to bruise him , isa. 53.9 . that he sendeth ambassadors to publish it , acts 10.36 . the word which god sent unto the children of israel preaching peace by jesus christ he is lord of all , and that he appointeth a ministery . it is a great priviledge in it self ; for by this peace we have not onely the beginnings but the increase of grace till all be perfected in heaven , heb. 13 . 2● , 21. now the god of peace that brought again from the dead our lord jesus , make you perfect in every good work , to do his will working in you that which is well pleasing in his sight , 1 thess. 1.23 . the god of peace sanctifie you that you may be preserved blameless unto the coming of our lord iesus christ. this peace doth encourage us in all temptations from the devil , rom. 16.20 . the god of peace shall bruise satan under your feet shortly . from the world , eph. 6.15 . shod with the preparation of the gospel of peace . fears of the wrath of god , and doubts about our eternal condition , rom. 14.17 . the kingdom of god is not meat and drink but righteousness , peace and joy in the holy ghost , here are three words , comfort , peace and ioy , these succeed one another as so many degrees , comfort is support under trouble , peace a ceasing from trouble , joy a lively sense of the love of god. finis . subjection to christ in all his ordinances and appointments the best means to preserve our liberty : together with a treatise of ineffectual hearing the word ... : with some remarkable passages of his life / by thomas shepard ... shepard, thomas, 1605-1649. 1657 approx. 296 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a59692 wing s3143 estc r34250 14170990 ocm 14170990 102140 this keyboarded and encoded edition of the work described 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(eebo-tcp ; phase 1, no. a59692) transcribed from: (early english books online ; image set 102140) images scanned from microfilm: (early english books, 1641-1700 ; 1069:19) subjection to christ in all his ordinances and appointments the best means to preserve our liberty : together with a treatise of ineffectual hearing the word ... : with some remarkable passages of his life / by thomas shepard ... shepard, thomas, 1605-1649. [16], 110 p. printed by s.g. for john rothwell ..., london : 1657. includes index. imperfect: pages stained. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. christian life. theology, practical. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-04 emma (leeson) huber sampled and proofread 2003-07 aptara rekeyed and resubmitted 2003-10 emma (leeson) huber sampled and proofread 2003-10 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion subjection to christ in all his ordinances , and appointments , the best means to preserve our liberty . together with a treatise of ineffectual hearing the word ; how we may know whether we have heard the same effectually : and by what means it may become effectuall unto us . with some remarkable passages of his life . by thomas shephard , late pastor of the church of christ in cambridge in new-england . matth . 11. 29. take my yoke upon you , &c. london , printed by s. g. for iohn rothwell at the fountain in cheap-side . 1657. to the reader . one of the sweetest refreshing mercies of god , to his new england people , amidst all their wilderness-tryals , and straits , and sorrows , wherewith they at first conflicted in those ends of the earth , hath been their sanctuary-enjoyments , in the beauties of holinesse , where they have seen and met with him whom their soules love , and had familiar and full converse with him , above what they could then enjoy in the land from whence they came . this is that that hath sweetned many a bitter cup to the remnant of israel . the lord alone led him , and there was no strange god with him , was said concerning israel of old , and this was accounted mercy enough when he led them into a land where no man dwelt , and which no man passed thorough . what god hath done for new-england in this re●●●ct , and what their sanctuary mercies be , thou hast here a taste , though but a taste . these notes may well be thought to be lesse accurate , than if the author himself had published them , and to want some polishments and trimmings , which it were not fit for any other to adde ▪ however thou wilt find them full of usefull truths , and mayest easily discern his spirit , and a spirit above his own breathing in them . concerning the author ; it were worth the while to write the story of his life . it is needlesse to speak in his commendation , his works praise him in the gates . they that know him , know he had as real apprehensions of the things of god , and lived as much with god , and with his own heart , and more than the most of christians do . he had his education at immanuel-college in cambridge . the conversion and change of his heart was wrought betimes when he lived in the vniversity , and enjoyed dr. prestons ministery , whereby god had the very best and strength of his parts and years for himself . when he was first awakened to lookt after religion , having before swam quietly in th● stream of the times , he was utterly at a losse which way to take , being much molested with suggestions of atheism , ( in the depths whereof junius was quite lost for a time ) and moved and tempted to the wayes of familism also ; for some advised him in this condition to go to grindlestone and to hear mr. brierley , and being informed that the people were wont to find a mighty possessing over powering presence , and work of the spirit when they heard him , he resolved upon the journey ; but god in mercy diverted him ; having reserved him for better things . yet he read what they said , and the books of h. n. amongst the rest , where meeting with this passage , that a christian is so swallow'd up in the spirit , that what action soever the spirit moves him to , suppose whoredome , he may do it , and it is no sin to him ; this was enough : for being against the light of his natural conscience , it bred in him an utter abhorrency of th●se loose and vile wayes and principles ever after . this ada●tage also he had , that doctor tuckney was then his tutor , whom he acquainted with his condition , and had his direction and help in those mis●rable fluctuations and straits of his soul. happy is the man whose doubtings end in establishments , nil tam certum , quàm quod de dubio certum , but when men arrive in scepticism , as the last issue & result of all their debates and thoughts of heart about religion , it had been good for such if they had never been born . after his heart was changed , it was observed of him , that his abilities of mind were also much enlarged , divinity , though it be chiefly the art and rule of the will , yet raising and perfecting the understanding also ; which i conceive came to pass chiefly by this means , that the fear of god fixed him , and made him serious , and taught him to meditate , which is the main improvement of the understanding . therefore such as came to him for direction about their studies , he would often advise them to be much in meditation , professing , that having spent some time in meditation every day in his beginning times , and written down his thoughts ; he saw cause now to blesse god for it . he was assigned to the work of the ministery at a solemn meeting and conference of sundry godly ministers about it , there were to the number of twelve present at the meeting , whose solemn advice was that he should serve the lord in the gospel of his son ; wherein they have been the salvation of many a soul : for upon this he addrest himself to the work , with that reality and seriousnesse in wooing and winning souls , that his words made deep impressions , and seldome or never sell to the ground . he was lecturer a while at e●rles-cone in essex ( which i take it was the first place of his ministery ) where he did much good , and the people there , though now it is long since , and many are gone , yet they have a very precious and deep remembrance of him , of the mighty power of god by him to this day . but w. lawd then bishop of london soon stopt his mouth , and drove him away , as he did many other godly ministers from essex at the same time . after this he lived at butter-chrome in yorkshire , at sir richard darleys house , till the iniquity of those times hunted him thence also . then he went to northumberland till silenced there also ; and being thus molested and chased up and down at home , he fled to new-england , and after some difficulties and delayes , by great storms and disasters at sea upon the sands and coasts of yarmouth , which retarded his voyage till another year , he arrived there at last ; where he was pastor to a precious flock at cambridge about fourteen yeers . he was but 46. or 47. years old when he dyed . his sicknesse began with a sore throat , and then a squinacy , and then a fever , whereof be dyed august 25. 1649. this was one thing he said upon his deathbed , lord , i am vile , but thou art righteous ; and to those that were about him , he bade them loue iesus christ dearly , that little part that i have in him , is no small comfort to me now . his manner of preaching was close and searching , and with abundance of affection and compassion to his hearers . he took great pains in his preparations for his publick labours , accounting it a cursed thing to do the work of the lord negligently ; and therefore spending usually two or three whole dayes in preparing for the work of the sabbath , had his sermons finished usually on saturday by two of the clock ; he hath some●ime exprest himself thus in publick ▪ god will curse that mans labours that lumbers up and down in the world all the week , and then upon saturday in the afternoon goes to his study , when as god knows that time were little enough to pray and weep in , and to get his heart in frame , &c. he affected plainnesse together with power in preaching , not seeking abstrusities , nor liking to hover and soar aloft in dark expressions , and so shoot his arrows ( as many preachers do ) over the heads of his hearers . it is a wretched stumbling block to some , that his sermons are somewhat strict , and ( as they term it ) legall : some souls can relish none but meal-mouth'd preachers , who come with soft and smooth , and toothlesse words , byssina verba byssinis viris : but these times need humbling ministeries , and blessed be god that there are any ; for where there are no law-sermons , there will be few gospel-lives , and were there more law-preaching in england by the men of gifts , there would be more gospel-walking both by themselves and the people . to preach the law , not in a forc'd affected manner , but wisely and powerfully , together with the gospel , as christ himself was wont to do ( mat. 5. and elsewhere ) is the way to carry on all three together , sense of misery , the application of the remedy , and the returns of thankefulnesse and duty . nor is any doctrine more comforting than this humbling way of god , if rightly managed . it is certain the foundations of after-●orrows and ruines to the church , have ever been laid in the days of her prosperity , and peace , and rest , when she injoyes all her pleasant things . this the watchmen of israel should foresee , and therefore what shoul● they do but seek to humble and awaken , and search and melt mens hearts , and warn every one night and day with tears , that in the day of their peace , they may not sin away the things of their peace . there are therefore three requests , which we would desire to beg of god , with bended knees for england , to prepetuate the present prosperity and peace thereof ; and let us commend them to the mourning and praying ones amongst us , that they would be the lords remembrancers in these petitions . 1. a right understanding and sober use of liberty . for when people come first out of bondage , they are apt to be not only somewhat fond of their liberties , but to wax giddy and wanton with liberty , and instead of shaking off the bl●ody yokes of men , to cast off at least in part the government and blessed yoke of christ also . hence it ●o●es about , that a day of rest from persecution , which should be a day of liberty to the saints to serve god , may become a day of great seduction , and of liberty to seducing spirits , to deceive , and damn , and mislead them from the truths and wayes of god. but the machin●tions of men , though in conjunction with the powers and gates of hell , shall certainly fall at last before truth and prayer . and of this is the first treatise which is seasonably publish'd . to be fast bound to the rule with all the bonds and cords of god and man is the perfection of liberty . hence there is not a surer corner-stone of ruine to a christian commonwealth , that god will break them with unparallell'd destructions by some overflowing scourge , when the day of vengeance is in his heart , than to think that religion is none of their liberties , and yet how many sons of belial , are there void of counsell , neither is there any understanding in them , who imagine vain things , and say , let us break his bands asunder , and cast away his cord● from us ? how do men run into extremes , either stretching and paring every one to the gyants bed , and thereby denying liberty to the saints to serve him , according to the measure of their stature in christ , or else on the other hand opening the door so wide , as to plead for liberty to all the disguised enemies and sins against christ , thereby instead of uniting the saints in one , indeavouring though a dreadfull mistake to unite christ and belial ? it is a sad thing when a man is come to this passe , that he is not able to resolve his conscience whether baal be god , or the lord be god , and therefore would not have the worshippers of baal punisht , for fear lest baal should be god. is liberty nothing but indifferency and irresolution of spirit in the things of god ? wo to the valley of vision , even to a sinfull nation laden with iniquity , and led away from the truth as it is in jesus , and to the host of the high ones that sit on high , in the day of his visitation , if this be the spirit of these times ; for in the day when he visits , god will visit for these things . 2. that his word , especially the word of his gospel , may be precious and powerfull , may run and be glorified in england . alas ! as there is much preaching , but few serious , few heart-breaking sermons : so there is much hearing , but little effectual hearing . men stand like the oakes of bashan , before the words of the god of israel , no terrour of the lord , no news of everlasting destruction , no evidence of the fierce anger of god upon them , which burns down to the bottom of hell , can take hold upon their spirits , or awaken their consciences , to make inquiries after god in this their day : yea if the bars of the pit of hel , were broken , and if the devils of hell should come flying up amongst us , in our solemn assemblies , from the fiery corners of the pit helow , with everlasting burnings about their eares , and with chains of darkness ratling at their heels , they might fright men out of their wits perhaps , or from the acts of sin it may be for a time , but it would not work upon their hearts , their desperate , dead , besotted hearts . the fooles in israel will have their swinge in their lusts , and go to hell in a full cariere , let god do his best . oh the hardnesse of mens hearts ! and the main reason of it , is because they hear but a sound of words , but they do not hear the lord in that word : they hear words that are spoken by god , but they hear not , they see not god himself therein . if ever thou wouldest profit by reading or hearing , take every word as a speciall message to thee from god ; and of this fruitless hearing , and the rules of hearing aright is the other treatise . 3. conscience of his sabbaths . of which there is an elaborate discourse of this author , formerly publish'd by himself . therefore we shall adde no more . the blessing of heaven go with these , to make us a willing people in the day of his power , to submit to his word , and to come under the wing of the government of iesus christ , as esteeming these spirituall mercies our best mercies , our choycest and dearest liberties . if ever the lord iesus ( which mercy forbid ) should take his dolefull and finall farewell of the english nation , as when he laid the tomb-stone upon jerusalem , such as these will be his mournings over us : oh jerusalem , jerusalem , thou that killest the prophets and burnest them that are sent unto thee , as they did in the time of popery , how often would i have gathered thy children together ( by my word and spirit therein ) even as a hen gathereth her chickens under the wings ( of my speciall government and protection ? ) but ye would not ; behold your house is left unto you desolate . but the lord who doth not only make the day dark with night , but also turneth the shadow of death into the morning , even the lord avert these evils , and the lord make the english nation his hephfibah , and the land beulah , which is the prayer of his mourners in sion , and of thy servants in jesus , and for jesus sake , william greenhill . samuel mather . to the christian reader . the precious memory of the author of these ensuing sermons , needs no reviving to any gracious heart , that had any knowledge of him . yea the world knows in part ( though but in a little part ) by some pieces of his formerly printed ( while he was y●t 〈…〉 ) who this author was , what it owes to god for him , and how justly it might sigh over his grave , with that of the apostle , of whom the world was not worthy ! his praise throughout all the churches , is farre above any addition by so mean a pen as writes these lines . but it is not fit that the first page of any thing published after his death ( for i doubt not but his death is long ago publickly took notice of ) should go without some witnesse of a mournfull remembrance thereof , which indeed no tears can sufficiently lament . we who sometimes sate under his shadow , and were fed from god by him , ( the poor flock of this shepherd ) among whom he lived , testifying repentance towards god , and faith towards our lord iesus christ ; and whom he sometimes exhorted , comforted and charged euery one of us as a father doth his children ; we cannot but carry sorrow in the bottome of our hearts to this day , that wee must here see his face no more . neither do we believe that his losse remains with us alone , or only within the limits of this remote wildernesse ; the benefit ( and consequently the want ) of such a burning and shining light , is of more generall concernment that we easily apprehend , especially in this age , wherein not only many ●it in utter darknesse , but which is more , the new light thereof is darknesse ; and the love of many waxing cold . but we must all be silent before him , whose judgements are unsearchable . neither may we presume to say to him , what doest thou ? it is instantly and not without cause desired by many , that such reliques of his labours as do survive him , may be ( at least some of them ) imparted to the publick . to effect any thing considerable that way , is not an easie or sudden work . but this small piece being at present attained ; it seemed not amisse to let it pass the press . these were some of his lecture-sermons , preached most of them in the year , 1641. they are now transcribed by a godly brother , partly from the authors own notes , partly from what he took from his mouth : the subject ( in both the texts ) is of great use , and needfull for these times ; wherin there is more liberty , than good use of it ; and much more common and outward , than saving and effectuall knowledge of the word of god. these posthumous editions are far short of what the author was wont to do , and of what the sermons were in preaching . but though the sense be not every where so full , nor every thing so thorowly spoken to , nor the stile so good by far , ( as the authors manner was ) yet the intelligent reader will find a precious treasure of truth in it , not fit to be buried or neglected . the prophets do not live for ever , but their words do : the lord make them such ever-living words as may take hold of all our hearts , not for judgement , but for mercy , for one of these waye● they shall live ; yea , rise up at the last day . imprimatur , march 29. 1652. edm. calamy . the table . b. bondage : what it is to which god delivers them that cast off his government . page 7 iuvasion by forein enemies . 7 by setting authority against them . 7 oppressing them by one another . 8 taking away good governours . 8 giving them up to satan , 9 and to their own lusts . 9 what are the sins , for which god brings into bondage ? 13 bondage of the good and the wicked , how it differs . 15 c. church of god , why deprived of her liberty . 11 church-members that are private men in their duties are . 48. what &c. the causes of their neglect of their duty . 52 ▪ &c. why men receive not more good from them than they do . 53 covenant of god , if broken , god rejects such as break it . 3 to break covenant with christ , is to cast off his government as king. 31 people of god may be said to break covenant , and how . 33 g. government : see power . to cast of gods government , provokes god , to bring into bondage . 3 reasons of it . 9 , 10 &c. what gods government is . 4 the sorts of it . 4 internall . 4 and externall . 5 want of government , a judgement . 8 when men may be said to cast off christs government . 18. see 24. and see ordinances , when men submit to christ. 20 , 21. to 29 in christs government , he useth a threefold power . 30 motives to come under christs government . 81 l. lawes , the causes of the breach of lawes . 67 what prudence is to be used in making laws . 70 and how for human laws bind . 70 &c ▪ gods law onely can immediately bind the conscience . 70 good lawes have relation to the word and law of god. 71 this proved . ib. of penall laws . 74 liberty see government ; the sweetest liberty , is to be under christ. 11 liberty , how it s abused . 79 love to christ , a sign of subjection to him . 84 love to gods people , another sign . 84 who do not love gods people . 85 m. magistrates , we are to be subject to them , and why ▪ 64 when christs power is cast off in this respect , not being subject to them . 64 and objections about this answered . 66 ministeriall power what it is . 54 and if this be not submitted , christ is cast off . 69 and when men despised it . 62 o. ordinances , when men adde their own inventions to gods ordinances , they cast off christs government . 34 we must take heed off this ; and why . 35 when men destroy ordinances and deny them , they cast off christs government . 35 to cast of ordinances , is a temptation of satan . 36 when christ is thrust out of ordinances , his government is cast off . 39 to pollute ordinances what it is . 39 1. to contemn them . 39. 40 2. to use them with unbroken hearts . 40 3. to use them without faith . 41 4. by not looking to christ in them . 41 p. power , see government . power of christ in government . 1. absolute . 2. derivative . 3. ministeriall . 30 1. absolute and kingly : & when men cast off this . 31 2. derivative power which christ gives to the church , what this is , see 45 , &c ▪ what power a private member of the church hath . 41 , &c. 3. there is a ministeriall power . 54 what this power is . 55 , &c. power of christ ▪ in a commonwealth , when it s cast off . 63 see majestrates . of inferiors power , and when that is cast off . 68 r. reproofs , to be taken , and the taking of them , is the tryall of a christian , and a hypocrite . 47 s. satan , to be given over to him , a judgement of god. 9 service , what it is . 2 servants censured for running from their masters . 75 subjection , see government . dangerous not to yeeld subjection to christ. 76 subjection to christ , when it is to be yeelded . 82 directions how to yeeld subjection to christ. 85 t. thankefulness . we are to be thankefull for our liberty and freedom from bondage . 77 motives and directions to it . 77 , &c. objections answered that hinder this duty . 80 u. unbelief ; the occasions of it . 83 w. will of christ , twofold . 23 how man cast off christ● will. ●4 a wholesome caveat for a time of liberty . 2 chron. 12. 8. neverthelesse they shall be his servants , that they may know my service , and the service of the kingdoms of the countrey . the greatest part of this chapter is spent in setting down that famous war which shishak king of egypt made against rehoboam king of iudah . the cause of this war in regard of shishak is not set down ; probable conjectures there be : ieroboam probably might be treacherous , who having a party in egypt , lest rehoboam should grow too great , together with some other pretended wrongs , might awaken this bear from his den ; but in regard of god , you may see the reason set down , vers. 2. because they had transgressed against the lord. the time of this war is set down in the 1. vers. when he had established the kingdome by wholesome lawes , erecting gods worship , and countenancing godly men , 2 chro. 11. 16 , 17. which continued three years , and strengthened himself by fortified places , and munition fit for war , as in the foregoing chapter appears . now when he had most peace and quiet , he and all israel suddenly forsake the lord , which was the fourth year ; and in the fifth year comes shishak , and with a mighty hoast wastes all before him untill he come to the chief city . now in vers. the 5. and 6. is set down the repentance of the people with their princes especially . shemajah , who no doubt had spoke against their idolatrous courses before , takes his season when they were low and tamed , and tels them the true cause of their misery , vers. 5. many sins there were in the land , as idolatty , and whoredoines , &c. yet the venom was , they had forsaken the lord : let the sin be what it will be , yet let it be such a one as men forsake the lord by it , that 's the provocation ; hereupon they humble themselves , some effectually , some hypocritically , yet all outwardly , and say the lord is righteous ; they extenuate not their sin , they lay not the blame on man , no not on shishak , but see the lord , justifie his proceedings , the lord is righteous , we unrighteous , although it were more heavy then it is . now in the 7. vers. and in the words read is set down the mitigation of gods plague , and the moderation of his chastisement , i will not pour out all my wrath , yet i think it not fit to shew perfect deliverance , i 'le make them servants , to let them know , &c. there are two parts in the words read . 1. the punishment or chastisement on iudah for forsaking the lord , and backsliding from him , which is hondage and privation of the liberty they had , they must be shishaks servants . 2. the lords end , it was very gracious , that they may know my service , &c. for explication . 1. what is meant by service ? answ. there are two things in service . 1. government . 2. subjection : cheerfull obedience to that governemt . both the hebrew word , as also the nature of the thing it self hath these two . god sets up his government over a people , his people do or should subject cheefully to this government ; by my service is therefore meant my government , and your subjection wrought by me to this governmemt . 2. they shall know . 1. not by the knowledge of the brain , for that they know now , but knowledge of experience , as it 's said in ezek. 6. ult . when i shall have made the land desolate in all their habitations , they shall know that i am the lord. now what shall they know of it ? answ. the difference betwe●n them , the sorrow of the one , the sweet of the other ; the misery of the one , and blessednesse of the other ; the bondage of the one , and the liberty of the other . there might be many things observed from the words , but i note only the generall . obser. that when any people of god forsake the lord , and cast off his government ●ver them , they provoke the lord to put them under the bondage of another government . they that abuse gods liberty must be under bondage ; the lord hath a kingdome in this world most glorious ; hence when men will not be under it , if they will not be ruled by him , they must be ruled by the whip ; and if christs laws cannot bind , christs chains must . ier. 5. 19. and it shall come to passe when ye shall say , where●ore doth the lord all these things unto us ? then shalt thou answer them , like as ye have forsaken me , and served strange gods in your land , so shall ye serve strangers in a land that is not yours . psal , 107. 10 , 11. such as sit in darknesse and in the shadow of death , being ●ound in affliction and iron , because they rebelled against the words of god , and contemned the counsell of the most high . ezek. 20. 24 , 25. because they had not executed my iudgements , but had despised my statutes , and polluted my sabbaths , &c. wherefore i gave them also statutes that were not good , and judgements , whereby they should not live , &c. zach. 11. 15 , 16. and the lord said unto me , take unto thee yet the instruments of a foolish shepherd . vers. 16. for lo i will raise up a shepherd in the land which shall not visit those that be cut off , nor seek the young one , nor heal that that is broken , nor feed that that standeth still , &c. when people break convenant with god , and loath him , then saith the lord , i 'ie not feed and then he sets over them idol shepherds . this is certain , when the soul will not subject it self to god , he goes about to subject god to him , nay to his lusts , isa. 43. 24. thou hast made me to serve with thy sins . for one of them must stoop , and a man would have the lord be mercifull , patient , and pittifull to him , when he is in league with his lusts , now this the lord will not do : and hence , if he does not destroy him , he with-draws himself from serving of the creature , and hence other evils take hold of it , and bring it under . when adam stood , and was for god , all creatures served him , and the riches of gods goodnesse preserved him , the lord communicated the sweet of his government or service to him : but when turned away from the right wayes of god : now if the lord should serve him by governing of him in goodnesse , he should serve a lust , and bow to the creature , nay to a lust , which is a viler thing , then for one creature to fall down and worship another . therefore now hence it comes to passe , because the lord will not be a servant to any mans lust , there must be some other government that must seize upon them . hence set all the saints in the churches with their faces subjected to the lord , his good wil and righteous wayes , and then his goodness shall flow down upon them in a through christ , for otherwise we have nothing to do with good , but when we are set right for god. hos. 2. 19. i will betroth thee unto me for ever , yea i will betroth thee unto me in righteousnesse , in judgement , in loving kindnesse and mercy , &c. the lord will then command all creatures to be serviceable to his church and people ; vers. 21 , 22. but on the contrary misery must needs seiz upon the soul that doth cast off the government of the lord jesus : thus much for the generall explication of the point . now in particular . 1. what is this government or service of god ? 2. what is the bondage he captivates his unto ? 3. why doth the lord do thus ? quest. 1. what is this government or service of god which being shaken off the lord gives them over to bondage ? ans. there is a double government of the lord over his people . 1. internall or inward , of which our saviour speaks , luk. 17. 21. the kingdome of god ( saith christ ) comes not by observation and outward pomp ; for behold the kingdome of god is within you : and this is nothing else in generall , but when the lord doth by his spirit in the word of his grace cause the whole soul willingly to submit and subject it self to the whole will of god so far as it 's made known to it ; this is the inward kingdom of god and government of christ in the soul. ro. 8 ▪ 14. so many as are led by the spirit are the sons of god. ps. 110. 2. the lord shall send the rod of thy strength out of zion , &c. 2. cor. 10. 4. for the weapons of our warfare are not carnall , but mighty through god the pulling down of strong holds . vers. 5. bringing into captivity every thought to the obedience of christ. there are mighty boisterous distemp●rs , but the lord when he comes in his kingdome , to sit upon the royall throne of the hearts of his people , now they flie : and this is the inward kingdom of christ , like a poor subject pardoned and received to favour , he is before the face of the prince continually attending on him . revel . 7. 14 , 15. these are they which came out of great tribulation , and have washed their robes , and made them white in the blood of the lamb. vers. 15. therefore are they before the throne of god , and serve him day and night in his temple , &c. now this is meant in part by gods service in these dayes ; do you think the lord cared for thousands of rams ? no , but to walk humbly , mica . 6. did he care for temple aud ordinances ? no , but isa. 1. 19. if he be willing and obedient , ye shall eat the good of the land . neh. 9. 20. in those dayes hee gave them his good spirit to instruct them . 2. externall or outward , the end and instigation of which was to set up and help forward the inward ; for externall ordinances are nothing in themselves , mean things , but as they are appointed and sanctified for this end , they are most glorious : and therefore christ threatens the jewes , matth. 21. 43. that the kingdome should be taken from them ; what was that ? surely not inward , for that they had not , but the outward and externall means called gods kingdom ; all these helps and means shall be taken from you , and all laid ruinous . now this externall kingdom of christ is double . 1. the externall kingdome or government of god by his church , in the administration an● execution , and subjection to the blessed ordinances of god , wherein the power and kingdome of christ is seen , and thus , dan. 2. 44 , 45. dan. 7. 27. it shall be given to the saints of the most high , &c. not to prophane herds of beasts , or cages of unclean birds , but to the saints of the most high , whose kingdome is an everlasting kingdome , and all the princes of the world shall subject themselves to this kingdom of christ. this outward kingdom christ administreth amongst his people in this world : and this was part of the lords government over his people herein , though various from our form now . 2. of the common-wealth , which may have divers forms , and had in the time of israel ; but it receiving its law from god , and governing for god , hence it was the government of god , and subjection hereunto was subjection and service to god himself : and hence when the people cast off samuel , 1 sam 8. 7. they have not rejected thee but me , rev. 11. 15. the kingdomes of the world are become the kingdomes of our lord and of his christ , and he shall reign for ever and ever . for although the common-wealth of israel was made up of the church , and hence iosephus cals it a theocracy , where the lord governed ; and yet the same thing had divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formes and respects , and hence there was a diverse government then , and hence made diverse , 2 chron. 19. 5 , 8. iehosaphat sets iudges in the land throughout all the fenced cities . such is the wildnesse , boldness , & carelesness of mens hearts , that they do not only need lawes , but watchmen over them to see they be kept : and hence the lord appointed some chief , some judges in every city , and also some in every village , as by proportion may be gathered , exod. 18. every ten men had one over them . now this was the blessed wisdome of god to put all into sweet subordination one unto another for himself . 1. every one professing his name is made for god , for christ , as lord of lords , unto whom every knee must bow , and inwardly subject . 2. hence the lord ( it being not good to leave man to himself ) erects a kingdome of the church with his own power , and authority , and government in it for that end . 3. this being poor shiftlesse against inward and outward revenge , hence the lords sets up kingdoms of the world , which either rule for this end of these ends or not , if they do not , they are to answer it , and shall one days to christ , whom god hath made head over all things to the church . eph. 1. 22. if they do , then their government , judgement and kingdome is the lords in a speciall manner : and hence break the yoak of subjection to any one of these , you cast off christ , the lords government and service ; and being so linked together , in truth if you break one you break all , and this will provoke the lord to make you kisse the clink , and to put your necks under iron bondage that refuse subjection to him . quest. 2. what is that bondage or other government to which the lord gives over his people when they have cast off his government , this will provoke the lord if the lord be cast off , and the casting off the government of christ will bring the most famous kingdoms , churches and families into bondage ; you will say what is this bondage ? when is it that the lord takes his season for the execution of it ? a. 1. the lord takes his own times to do it , these were a 12. moneth before the lord sent shishak : here he was more quick . nebuchadnezza● comes at last , and many years 't is before the lord doth it . 2. the lord is various in working , as he is wonderfull and hath divers wayes or means of bondage , he hath more prisons and chaines than one . first , sometimes the lord opens the door of a kingdom or state , for the inrode of some forraign , or it may be barbarous enemy , breaking in sometime by power , comming in sometime by craft , and then ruling like lions , which the lord makes to vex and prick the people of god ; thus here their lives were spared , but liberties lost . thus iudg. 2. 13 , 14. they forsook the lord , and served baal and ashtaroth . and in vers . 14. the anger of the lord waxed hot against israel , and he dilivered them into the hands of spoylers that spoyled them . ver. 15 whithersoever they went out , the hand of the lord was against them for evill . and this the lord doth many ●imes suddenly , that one would never think that ever the lord should be so sudden ; the lord can be as quick to punish , as man to sin , and that unexpectedly . eccl , 9. 12. man knows 〈◊〉 his time but are taken like fish in an evill net suddenly , lam. 4. 12. the kingdomes of the earth , and all the inhabitants of the world would not have beleeved , judg. 5. 8. they set up new gods , and war was in the gate . ● . sometimes the lord turns the edge of that lawfull authority god hath set over them against themselves , to be a heavy scourge from god upon them : thus it was with israel in egypt , exod. 1. 8 , 9. there arose a king which knew not ioseph , and it 's said then they were oppressed . thus ieroboam whom the ten tribes chose , hos. 5. 11. he oppressed the people he will be in novating , and this becomes their oppression : thus the people under the reign of degenerate solomon ( though their complaint might be in part unjust . ) such is the venome of sin an unsubduednesse to the kingdom god , that the lord turns light into darknesse , and makes an aking head matter of sorrow to all the state and body of people . eccles. 10. 16. wo to thee , o land , when thy king is a child . and one man shall do a world of hurt , one shebna or amaziah , and this the lord doth in justice many times for casting off his government . 3. sometimes the lord gives a people up into the hands of one another to be mutuall oppressors of each other , that a man neighbour shall be his oppressor . zach. 11. 9 i will pitty no more the inhabitaents of the , land , i will deliver them every one into his neighbours hands . i will feed you no more , that which dyeth let it dye , & that which is cut off let it be cut off , and let the rest eat every one the flesh of another . sometimes the lord is pleased to send marvellous straits into a place , that men are forced to imbondage themselves sometimes by words as bitter as death , as sharp as arrows ; the lord is pleased for the forsaking of his righteous wayes to make a mans self rip his own bowels , the father against the childe , the master shall be a scourage to the servant , and the servant shall be a scourge to his master , weary him of his lffe , the government of the lord in a mans heart or family being cast off , mic. 7. 4 , 5. trust not in a friend : no greater bondage in the world then for men professing the lord , to be desperately set one against another . 4. by taking from a people all that righteous power of government the lord hath set over them , when a people despising the lord and inward government first ( for there all begins ) and so not prizing what they have , nor praying for them , nor subjecting to them , the lord hereupon sends some sicknesse , or some other evill , that they are either suddenly taken away , or gradually , and when they are gone , all sink , or else such crosse carriages , that as moses said , so say they , i cannot bear this people . thus iudges 21. 25. men did what was right in their own eyes when there was no king in israel . no state so miserable as an anarchie , when every one is a slave , because every one will be a master . thus , isa. 3. 1 , 2. 6. be a ruler to us . no , i 'le not undertake to rule . so , 2 chro. 15. 3. 5. when without a teaching priest , then no peace at all , men will not be under government of them , you shall not have them , they shall rest in peace , and you shall then know the want of them . 5. by giving them over to satans , and their own hearts lusts , that seeing they will not serve the lord , they shall serve their lusts and their sins , that now the lord he hath left off chastising of men , and conscience shall check no more , prosper , saith the lord , & go on in thy sin , psal. 81. 12. so i gave them up to their own hearts lusts , and they walked after their own counsels . rev. 22. 11. let him that is filthy be filthy still . when the lord shall give a man over to satan , not only to window him , to let out the chaffe , and so to make the grain the purer , or to buffet them as he did paul , but to insnare them , and hold them , that he shall not only tempt , but his temptations shall take , and not onely take , but holds , 2 tim. 2. ult . who are taken captive by him at his will ; taken alive as a snare doth , that now a man is beyond the reach of all means , only peradventure god may give repentance , isa. 1. 5. why should ye be stricken any more ? ye wi●● revolt yet more and more . the lord leaves smiting , and sayes , go on and prosper in thy sinne : and which is the worst of all , satan shall so blinde him and harden him , fill him with pride , passion , lying , hatred of gods people , cavilling against the lords wayes of grace , slighting of his betters despising of wholesome counsell from his dearest friends , that he knows not that gray hairs are upon him . and after this when god hath cast out , in may be the church doth also , a most fearfull bondage that the lord gives such a foul over unto . there are two reasons of this point , which i collect only from the story in this chapter . reason ▪ 1. inregard of the righteous judgement of god. it 's just and equall that he that will not be ruled by this blessed lord jesus , he should be ruled by his lusts ; he that will ●ot be in subjection to a mercifull christ , he should be in bondage to unmercifull men : this an humbled heart will acknowledge , as these do here , vers. 6. they acknowledged the lord to be righteous : man being fallen it had been righteous with god to have left all men as the angels that fell in chains of darknesse for ever ▪ but among his church and people the lord sends the gospel to proclaim liberty , and with it sends christ with his spirit , to come to the prison-doores of poor sinners , to give repentance as well as remission of sins , and now if they will not come out of their bondage , accept of the lords liberty , 't is exceeding righteous to deal with them as we do with prisone●s condemned to die ; if the prince comes to the prison-doores , and sayes , i am come to give thee thy life , nay and here is pardon ; nay favour , and to pull off thy chaines also , now if he saies no , i had rather be in prison ; every one will say it is just ; and as it was in the year of jubile he that would not go free was to be a bondman for ever . 't is very righteous to give men their own choyce , 't is no wrong to let them have their own will : if indeed the laws of christ were draco's lawes , hard and heavy , there were something to object , but they are most sweet , and for which of all other blessings men have cause to blesse him , psal. 147. ult . reason 2. in regard of the mercy or mercifull wisdom of the lord towards his church and people , especially his peculiar ones , that hereby they keep the closer to the lord , set a higher price upon the rules and government of the lord , love his kingdome the more , and the liberties thereof , and use them better when they have them again , so here , that they may know my service , &c. 1. how sweet it is , experience we say is the mistress of fools ; such is the foolishness of mens hearts that men are many times never truly taught a truth till they are taught it by sense , prov. 5. 11. and thou mourn at last when thy flesh is consumed ; tell a man of all the glory of the saints , they never understand it till they feel it , tell men of the woe of their wayes ; they will not believe it till they see it , psal. 32. 9. be not as the horse or mule that hath no understanding , whose mouth must be held in with bit and bridle . hosea 10. 11. ephraim is like an heifer that is taught . like untamed horses that will cast their rider , unlesse they be held under and backt , and then they are gentle , so 't is here ; and truly 't is long before a man can learn the sweet of christs government : hence israel must be long in egyptian bondage , and many long miseries , so that if there be either justice or mercy in the lord he will do this , and this point shall be true . vse . 1. hence then see that the greatest liberty and sweetest liberty is to be under the government of christ jesus , although men do not think so : hence the lord tells them here they shall know my service , they might have replyed we do know it . no , till they be in bonds they know it not , nor cannot learn it . so 't is now ; and hence let men observe whiles they live loosly , and are guided by their own wisdome , for their own ends , according to their own will , at peradventures , at rovers , as they please , they do think this liberty very sweet ; and 't is better than to be curb'd in : but let the lord strike an arrow in the heart of these wilde bucks , that have broke park and pale , send affliction , and an iron yoke of sorrow upon them , or distresse of conscience , if there be any sense and feeling left , they will bemoan themselves , and say , i did think my liberty sweet , but now i see 't is bitter in a sinfull way : and the lords way was most sweet , by their own confession . hence psal. 2. 3. let us break their bands , &c. but oh now hence learn this truth , and digest it throughly , that the greatest liberty lies here : do not in thy judgement think christian liberty lies , in being freed from the law as a rule of obedience in respect of the matter of it to be done , nor in thy practice ; but know , though thou didst meet with a thousand sorrows with it and griefs , yet 't is sweet . christs yoke , ( mat. 11. 30. ) is easie , and his burthen light . what ? when not a hole to hide his head in , when a reproach of men , a worm and no man , when he bore the fathers wrath ? yes , when he was meek under it , ( not mine but thy will be done ) it was then most sweet , 1 kings 9. 21 , 22. to be a servant to solomon is no bondage , psalm , 119. 32. i will run , when thou shalt inlarge my heart . vse 2. hence see the reason why the lord hath deprived his churches of their liberty , and his government over them at sundry times , and hath put them under iron yokes , and bonds , and sore pressures , the reason is shewn , they have either openly or more secretly cast off the government of the lord , here hath been the very wound the aile of all churches famous and glorious , psal. 81. 14. oh that they had hearkened , i should then soon have subdued their enemies . the cause is not so hard to find to a discerning spirit who is privy in any measure to the counsels of god , 1 king. 9. 8 , 9. solomon hath a promise that the lords eyes and heart shall be to his people which are under him : but if once they slip the coller , then wo ; and why ? because they forsook the lord that brought them out of egypt , they had liberty , but they cast it off . what do you think was the moving cause of all those bloody persecutions , when the blood of dogs was more precious then of christian churches ? were not they godly ? yes , i do not doubt of it : but as it was here , though humbled they must be in bondage , because they had cast off the government of the lord jesus . and hence in the apostles time evill times were come , sad apostasies from the truth , and because it was long before they were low enough . and hence , revel . 6. till the 〈…〉 was opened ; no crying , as it was with israel in bondage , no prayer to purpose , and because the lord saw they would abuse all liberties if they had them . and hence in constantines time , when peace came in , contention came with it , and so abused all , that their peace was their poyson . and hence in the primitive churches , they began to cast off the government of the lord jesus , murmurings there were , hence came persecution ; but they were a precious people , and made blessed use of it . and the lord couples their chief persecution with their rest . and 't is said , acts 9. 31. then had the churches rest , &c. and what do you think of the reason of the long reign of antichrist , exalting himself above god and all that 's called god , bringing the church under the heaviest bondage for body and soul that ever the earth saw ? men did not love the truth , either speculative to guide their minds , or practicall to rule their wills ; and hence left to this day . what is the cause of bleeding germanies wo ? oh poor germany ! whence the gospell first brake out in its full strength , that now 't is a field of blood , that men in woods like satyres are afraid of men , and men in cities glad to eat the intrailes of beasts , and sometimes the flesh of their own babes to preserve their lives . what was there no evill , but the common condition of the church to be under the crosse ? ask them , they cannot tell what ailes them , but curse the emperour and swedes , &c. oh think of it with sorrow in secret for them that know it not themselves , they have secretly , i say , secretly cast off the government of a mercifull christ , and hence are under the hand of unmercifull men . what is the cause in our native countrey , notwithstanding all prayers and tears no diliverance ? truly men do not know it but the lord sees it , they know not how to use their liberty . and for our selves , what shall i say , i cannot but blesse god and wonder to see how 't is with many , and rejoyce to see many precious holy ones , to whom one day in gods court is sweeter than a thousand elsewhere : but i must professe and cannot but mourn for others , men that were eminent under bondage , but never worse then here ; as if the lord should say , look here by your eminent ones ; look , and fear , and mourn you ministers of my house ; here be the people you had thought had been converted , and that of all others such a one would never a fallen so ; one an opinion takes him , another a lot , another loose company , another his lust , another gowes proud , another fierce , another murmuring : what should i name all ? oh that my words might be healing , &c. vse 3. hence see what will become of us that are now under the government of the lord ; if ever we cast it off , either inward , or outward , or both . we are not dearer to him then his people israel here , nay iudah . when old israel the great and numerous tribes of israel had set up calves , little iudah and benjamin received the priests , and yet they fell and were in bondage . i know we are not yet in bondage ; yet it is not more unseasonable to speak now then for the lord to solomon , 1 king 9. 1 quest. but there being much unsubduedness in the hearts of the best , how shall one know when there be such sins for which the lord will cast from under his government ? answer 1. when men do not loath their own hearts for the unprofitablenesse , but loath gods ordinances secretly , and grow weary of them as of their burdens , because of the unprofitablenesse of them . when a people find not that speciall good by them which recompenseth all losses , and so prize them , but lay blame on them , because unfruitfull to them , malachie 3. 13. he speaks to a people got out of captivity , your words have been stout against me , no say they , 't is in vain to serve the lord , what profit is there in this ? you must conceive they had many losses , were very poor , as vers . 11. a temptation which a proud heart cannot indure above any , here is now no profit in mourning , fasting &c. and gods own people began to think so : and hence , vers. 16. then they spake often one to another , there was good effect of his sermon : now what follows ? chapter 4. 1. hence the wicked shall come and cut off branch and root in antiochus time , there is a burning day a comming , that shall burn down house , root and branch ! and hence , matthew●1 ●1 . 43. the kingdome shall be given to them that bring forth fruit . you will say , we do ; no thy own mouth shall condemn thee , you do not , you find no good by all the ordinances of god , and hence come those questions : what warrant for such an ordinance ? the bottome is , they never felt good of it , and hence grow weary of it : well if it be your burthen , the lord will ease you of it . 2. when you see men ( professing the fear of god ) mutually naturally contentious , and continuing so : i say , contentious with saints which they say they love , & which they are by covenant bound to love , either from some conceived wrong , and hence cannot forgive as christ doth them ; or from a prejudicate groundlesse opinion , they care not for me , nor i for them ; or from a spirit of scornfull censoriousnesse , what are such and such ? or because distasted , because of some reproof in their sin ; or by some opinion , or by some worldly conveniency , or laying out lots , or restraint of some liberty , &c. or because of some sin : now can sit and censure ; and i say , when this is mutual ; for a godly man may be contended with , but he prayes and mourns and pitties , unlesse it be at some time ; but when it shall continually abide so fierce and implacable eccles. 7. 9. anger resteth in the bosome of fools ; when a man shall be glad of an occasion of difference , that so he may depart and have something to quiet conscience for breach of covenant , that there can be no healing , but bellies of pigs are more dear then bowels of saints , and when quiet , upon the least occasion apt to p●ck holes and quarrel . now it 's time for the lord to give over to another government . zach. 11. 14 , 15. when brotherhood is broken , then an idol-shepheard is set up . exodus 2. moses was sent to deliver israel , but he finds two hebrews oppressed striving , and must not be checkt neither , well then fare-well deliverance if you be of that spirit ; you shall love one another better if ever the lord doth that for you . it hath been the wisdome of some princes , when their subjects have been at civill wars , to call them forth to a common enemy , and there they can agree . oh brethren , there is no sin like this , and yet none so slighted . you shall know what it is either by being yoked under enemies or sins . the first of these breaking bonds of union to christ , the other with his members . vse 4. hence see the reason why many men are delivered up to the bondage of their own lusts , the most sad bondage and power of satan , who have seemed to be delivered from it ; truly they have cast off the government of the lord. men wonder why in this countrey men are more vile then ever they were , men that gave great hopes ; the reason is this , they have seemed to be under christs government , but secretly cast it off : and hence filthy and vile lusts are their apparitors and pursevants , &c. objection ▪ the saints feel a bondage , how shall one know the difference ? answer . the first and greatest inthralment is , when satan and sin so rule as that they know them not , this is lamentable , that like those , iohn 8. 33. when christ told them , if they continued in the truth it should make them free , they would not believe that ever they were in bondage : so here a man thinks himself free when he is a slave , thus psalm . 81. 13. god gave them up to their own hearts lusts , and they were led by their own councels . the saints may be much carried away by the power of satans temptations , but never so far as to think their bondage is their freedome , and to have reasons and arguments prevailing against the good wayes of gods grace , and to have reasons to maintain their sinfull courses , and that is in such as have wit , and parts , and knowledge , which through the righteous judgement of god are le●t so far to abuse it , as to make use of it to maintain their sin-full lusts . 2. when men if they see their bondage yet have no heart to come out of it , in using all means for that end . when the will is in captivity , no captivity like it , no gally-slave like it : a childe of god hath a bondage and is led into captivity , but oh miserable man he cries ; but these , prov. 17. 10. have a price in their hand , but no heart to make use of it , ezra . 1. 5. so many whose hearts the lordo stirred , they gat up to go to ierusalem : but the lord never stirs the hearts of these poor creatures : they know and fear , yet have no heart to get out of that condition , nay rather willingly are so . they sell themselves to their lusts , and sins , and satan : here is ( saith satan ) this gain , neglect prayer for it , tell a lye for it , break covenant for it , lose thy peace for it : here is this honour and credit , look big on it : here is this estate , carry thy countenance high , and thus apparrel thy self with these trappings , walk thus with thy boots french-like : here is this pleasure and mirth , keep thou this company , loose thy heart , neglect thy god , give thy self over to it : here is this ease , deferre thy repentance , be cold in prayer , neglect thy family ; and a man sels himself to his lust , pleasures and honours ; thou art thus provok't , and therefore now thou must fret , and murmur , and rage , and hold thy own , and so ease thy heart , thus men set themselves to sale willingly . 3. when men have some heart to come out of it , but the lord leaves men to an indifferency , and consequently to apostasie , as it was with agrippa almost perswaded , and like the israelites that refused to go into the good land , numbers 14. and hereupon the lord was wroth , and said they should not , but they repented and would fain have had some pitty shewed in regard of their misery , but their enemies felt upon them and destroyed them : all the plea of the arminians is for this , which is nothing else but mens misery . luke 14. those that were invited made their excuses and said , i must needs go and see it : but found no necessity to come to christ. now the saints the lord never leaves them to a spirit of indifferency , but keeps them in a spirit of necessity . i must come out of this miserable condition , saith the poor soul , they say not , flesh is weak , but i must have help . psalm . 110. because 't is the day of the lords power , they must not rest contented without help ; and if the lord delayes them and hears not , they will follow the lord so much the harder . 4. if they have any resolution to come out , and think it must not be thus , and purpose never to live thus again ▪ yet notwithstanding all their purposes and resolutions , they fall again , and never get any reall conquest , their un●anied hearts and wills are never a whit more subdued . isaiah 63. 7 , 8. for he said , surely they are my people , children that will not lie . so he was their saviour , but they soon rebelled , and vexed his holy spirit : their wills were never subdued . but now the saints either the lord preserves them from such falls and apostasies : or if they do depart from the lord by reason of the prevailing power of any temptation , they ever get reall conquest by their fall , their sinfull corruption thereby gets its deadly wound . rom. 11. 10. their backs are not alwaies bowed down , but the lord raiseth their bowed-down spirits , psalm 145. 14. and upholdeth their spirits for them when they think they shall one day fall by the hand of such saul-like sins and distempers . a carnall heart may carry a fair profession , and be in subjection to christ for a time , but his back stands alwaies bowed down under his profession , is is his berthen , and hence at last he casts it off as a man doth his wearisome burden ▪ but on the contrary , a child of god being indeed weary of his sin , and carrying that up and down with him as his burden , with his soul bowed down in the sense of his own vilenesse , by this means , through the help of christ , at last he comes to get reall conquest over his sin , and cast it off . 5. when the lord in this case lets them alone without inward or outward troubles , this is a fearfull signe . hosea 4. 17. ephraim is joyned to his idols , let him alone , the lord will take no more pains with them , he is wearied out with striving . isaiah 1. 5. why should ye be stricken ? ye will revolt yet more and more ; when the lord sees men the worse for his mercifull corrections , he deals like parents that have striven long with their children , and can do no good on them , they then resolve to let them take their own course , and will own them no longer to be of their family : the lord never deals thus long with his ; but if their sinne will not waste by words , the lord will then try what chaines will do , and now they shall finde good , now they shall remember their backslidings and apostasies from god , and their impeni●ency in sin , in secret sins , especially in the dayes of their peace and prosperity ; now the lord will make sinne as bitter as ever it was sweet . oh consider this you that are prosperous , and because the lord is good to you , therefore you think the lord likes well of your wayes . no greater plague then for the lord to give a man peace in his sinne , or if the lord begins to afflict thee in thy name , on estate begin to be blasted , and thou canst see gods hand on thee , and knowest it , and yet thou remainest unhumbled , this is a signe thou art under the bondage of thy sin . vse 5. for examination , whether we do , or when a people do cast off the government of the lord and destroy his kingdome ? it's needfull to know the sin , that we may prevent the misery ; and 't is certain , let new-england be watchfull , and make sure here , to advance the prince of peace , and to keep the right and government in his hand , and you shall have the blessing of god and his ordinances , peace and mercy in your times , and continued to your children ; for his kingdome is an everlasting kingdome , and of the encrease of his kingdome there is no end . and on the contrary , if new-england cast off the government from over them ▪ and refuse his service , the lord will then take the kingdome from you , and you shall then know the want of what now ye enjoy . now because christs government or kingdome is 1. inward . 2. outward in church . in state. i shall let you know 1. when the inward kingdome of christ is set up , and when 't is razed down , which i shall do by giving you a briefe view of the nature of it , and wherein it confists , and so you may the better judge of your own hearts in this particular . as satan hath an inward kingdome in the hearts of those that are without , so the lord jesus hath an inward kingdome in the hearts of all his saints . col. 1. 13. blessed be god ( saith the apostle ) which hath translated us from darknesse to light , and from the power of satan into the kingdome of his dear sonne , which is very spirituall , little seen , a man may be under all outward government , and yet naught here ; and therefore attend : this inward kingdome therefore consists in four things , or when the whole soul submits it self to god in these four particulars . 1. when the whole soul gives entertainment unto the lord himself to come into it : for if a people shall say they are under such a government , and yet will not admit the prince himself to come amongst them , but keep him out of the kingdome , they cast of his government and his kingdome . 2. when the whole soul closeth with the whole will of the lord ; for if a people shall receive a ●●nce amongst them , but he shall make 〈◊〉 wholsome laws to governe them but will be led by their own wills and lusts , they pull down his kingdome . 3. when the whole soul thus closeth with the will of christ by vertue of the power and spirit of christ : for if a people submit to the will of their prince , but 't is not by vertue of his authority over them , command of them , and helps he hath given them for that end , but it is by reason of some forreign power , that underhand encourageth them to yield , this is poor subjection . 4. when the soul thus submits to christ's will for the lords ends , denying its own wisedome or will , and is led by the lord to his end : for if a people shall submit to their prince , but 't is to set up other princes , he is cast off from his throne . when a man shall serve god , and be under his government because it is profitable or honourable , it suits his own end , this is poor service in the lords account . 1. i say then , the soul is under the inward kingdome or goverment of christ , when the whole soul gives entertainment to the lord of lords , the lord himself with all his traine , in and by the gospell of grace , the royall sword and scepter of christs kingdome ; for when christ himself is thus received , the kingdome of god is come to that soul , and entred into that heart ; and hence mark 1. 14 , 15. the gospel is called the gospel of the kingdome , and when iohn and christ preached beleive and repent , for the kingdome of god is at hand . under which word is comprehended much , but principally christ jesus ready to enter the souls of his people ; and hence iohn preached christ. now 't is said , those that were effectually wrought upon , matt. 11. 12 that the kingdome of heaven did suffer violence , and the violent take it by force ; so that the kingdome of god is come into the hearts of all the elect of god , when the soul uses a holy violence , and the lord do's draw the heart to an entertainment of the lord himself ; many difficulties there be between them and christ , and yet they break through all . this is the condition of all men by nature , they are strangers to christ , and live without god and christ in the world , and christ from them , and so satan takes possession , and rules them , and so men are under the kingdome of darknesse , so that the devill himself possesses every naturall man , as the apostle speaks , he worketh in the children of disobedience , to run on so , and remain so . now the gospel of the kingdom● , and the meanes to advance christ in his kingdome , makes a free offer of christ hims●lf ; indeed it offers pardon , grace , mercy , life , glory , but all these are in christ himself , and we possesse them by possessing and receiving of christ himself ; as a poor woman hath all the wealth of the man by entertaining of the man. so that the gospell firstly and primarily offers christ himself , and faith doth pitch on christ himself , and doth open those everlasting doores , that the king of glory may come in , john 1. 12. 't is said , so many as received him , he gave power to be the sons of god , 1 john 5. 12. he that hath the son , hath life ; so that now let a man refuse or reject the lord himself as he is thus offered in the gospel , he does refuse the kingdome of the lord , and does refuse to be under the power of the lord. true , it may be said the kingdom of god hath been nigh to him , when christ is offered in the gospell , and god sayes as it were nothing shall please me so mu●h as this , if thou dost receive me . luke 10. go and preach to these and these cities , and if they will not receive you , shake off the dust of your fe●t , and let them know the kingdome of god hath been nigh to them ; then christ comes into the soul when the whole soul takes the lord for himself , christ , and all that christ hath , christ in a pardon , and christ in a promise : at that very day the lord gave the heart to receive him , then is the kingdome of god come in that heart , and with him all , life , peace , joy , and glory , god , spirit , and all . now the whole soul receives him , when 1. the mind sees him in the glory of his grace ▪ that though it had low , mean thoughts of christ before , for which it mourns ; yet the rising of this glorious sun upon him , he esteems all things losse for him that he may win christ , and be found in christ , i in him , and he in me , in vocation : and not having my own righteousnesse , in justification : and to feel the life of christ and death also , in sanctification : and to attain to the resurrection of the dead , in glorification : and now nothing is dear to the soul but christ. — 2. when the will , after the soul hath had some hopes the lord may look towards it in his grace , and having had many heart-breaking tears before the lord , the lord is now pleased by the glad tidings of the gospell to give the will power not only to receive and entertain the lord , but gladly to receive him . the soul wonders that ever the lord should bow down to him , and offer mercy to him ; and when as together with this , by the sweet ●avour of his grace that he doth let into the heart , the soul doth receive the lord with most dear imbracings into his soul , that now there is none like to the lord. cant. 1. 3. thy name is like an 〈◊〉 poured out , where the very feet of the messengers of glad tidings are beautifull : but the lord himself is the only crown and joy of the soul , when the least look of love to a castaway is more sweet than kingdomes , ay and much more , that 's love it self . isaiah 52 9. b●●ak forth into joy , sing together ye waste pla●●s of jerusalem ; for the lord hath comforted his people . when kings shall stop their mouths as vile in themselves , and not able to set forth that glory they never heard of before , and the soul for joy sells away all to buy this pearl , that it sayes with david , how do i love thy law ! now beloved when the soul does thus receive the lord , the kingdome of god is come to that soul ; and theref●re try and examin , is it thus with you ? or hath the lord begun to deal thus with thee , to give himself , the glory of angels , the wonderment of heaven , the mighty god of heaven , to come to thy heart ? thou art then under the government of the kingdome of god. but now on the contrary , if thou canst be content to receive the ordinances of christ , or the consolations of christ , or some of the commands of christ , and that is all , and the lord never gave thee a heart to close with christ himself , it 's a strange thing to thee , that which is the main thing , the diamond in the ring of the gospel ; thou art yet far enough off from the kingdome of god ; i dare not say , not think for all the world , that ever the kingdome of god came to thy heart . again , if you have received christ , but not with thy whole soul : that now the offer , promises , blood , life , grace , glory in the gospell , are grown common things to thee ; that the lord never sent thee home wondering at the glory of gods grace to a poor wretch , never yet said'st , lord●●he ●he lord never yet lay next thy heart , or if thou hast had some liking , and some love and affections in pangs ; yet the lord is not only precious , and exceeding dear in thy heart , thy heart breaks not for grief that thou hast so much slighted him , so little born him of thy heart ; it is a sign that the lord hath begun to reveal himself to thy soul , when he gives thee a heart to mourn for thy standing our against him , but this never came to thy soul. certainly , here is the wound of many men : the gospell of god never hath its proper effect , till the lord help thee to give thy whole heart thus to a saviour , to a god , to the prince of peace ; and till this is done , the gospel is ineffectuall , it doth nothing . it was a sweet prayer of him , make thy son dear , very dear , exceeding dear , only dear and precious , or not at all ; if thou hadst a thousand hearts , it was too little for christ to love him , and do'st grudge him one ? when thou hast imparted thy heart , and esteem to thy lusts and creature , do'st thou love the lord with part of thy heart ? but a vile lust , a poor creature must have a share , and the remnant will serve christ , is he not the onely pearl of thy heart , to give him daily communion , know this thou art a stranger to . hear ye despisers , and wonder , and perish , god will work a work in your dayes . what is that ? the infinit god cannot express as it were the wrath that shall come against such a soul , nor i cannot expresse the wrath that shall come upon such a despiser of the lord jesus . give him all thy heart or none : if thou hast the lord , thou hast his whole heart ▪ if he had a thousand lives , he would have laid them all down for thee . he poured out his bloud for every one of his , but for the present thou art out of the kingdom of god to this day . 2. when the whole soul closeth with the whole will of christ , having thus received him , for if a prince be come , and people will not be ruled by him , nor any laws that he makes , though never so good , but what they list , the kingdome is cast off ; for , beloved , there is a marvellous common deceit in mens hearts , they would not for all the world but have christ ; ay , but the will of christ is neglected , that is a clog , and the burden of the lord of hosts ; christ is sweet and his will is 〈◊〉 , christ is precious , and his will is vile . why do you make him a king , and ye will make lawes for christ , and you will rule christ , and his will shall not stand ? here is no king ; such kind of idle libertines were in the apostles time , 1 ioh. 1. 6. if we say we have fellowship with him , and walk in darkness , we lie , and there is no truth in us : but now when the whole soul does submit to the whole will of the lord , now his kingdome is come indeed , when his will is thus sweet , dan. 7. 27. his kingdome is an everlasting kingdome , and all nations shall serve him : and his servants ye are whom ye obey , whether christ , the devill , or your own hearts . now the whole wil of christ is 1. directing . 2. correctin . now when the soul submits to both , then christ rules in his kingdome ; sometime you meet with christs directing will ; now this is mens frame , naturally they will not see it , they will not come to the light , iohn 3. ●0 . they are led by their own counsell , and will not regard the light and counsell of god in his word ; they will quarrell with the light when it is crosse to their ends , gain , honour and the like ; men have high thoughts against the lord jesus , 2 cor. 10. 5. casting down imaginations , and every high thought that exalteth it self against the knowledge of god. and again , if men do see it , yet like the devill that has much light , they do not love it , nor out of love ( not unlesse it be out of fear ) subject to it ▪ like balaam that had no love to gods command , but onely was acted by fear and constraint ; now when the soul continues thus , it casts off christs kingdom ; but if the whole soul first comes to the light , though it sees little , sets the whole will of christ before it , psal. 18. 22. saith david ; i have kept the wayes of the lord , and have not wickedly departed from my god : and though it hath had many quarrellings against the truth of god , yet now it hath not , nor dares not , but sayes , lord , teach me ; the lord gives them hearts to lye down at the feet of any man that shall shew them any thing that is amisse in them , and they say with david , lord , search me , and try me : i have many crooked wayes , and therefore , good lord , find them out , and therefore come to the lord for that end ; and though there be something in them that is desperately contrary to the good wil of god , yet there is an inward man that does delight in the law of god , and when the lord is pleased to give them an heart to submit to the will of god ; oh the soul doth wonder at the lord , that the lord should shew him any thing , and help him against temptations ; and though there be a great deal of wearinesse in the wayes of god , yet there is a spirit within him , that it is indeed heaven it self to him to be in the ordinances of god ; now ye stoop to the directing will of christ , when this is thy way , though thou goest oft out of it , yet comest in it again , as sin is a wicked mans way , although he goeth a thousand times out of it . now for the other , the correcting will of christ ; the l. hath strong trials : now here subjection to christ is required as well as to the directing will of christ ; then the soul submits to this will when the mind objects not , charges not god with folly , as eli , 1 sam. 3. 18. it is the lord , let him do what seemeth him good ; and likewise the will , though it hath had many sad bouts , yet this is his frame in the conclusion , that the wil of christ is better than every thing else , the wil of christ is alone sweet to him . isa. 38. saith hezekiah , good is the wil of the lord , & so lam. 3. it 's good for a man to bear the yoke in his youth , and to turn his cheeks to him that smites him ; nay when there is spiritual evils on the soul , as was on christ himself , spiritual desertions , nothing but bitterness & sorrow ; yet the soul saith , as christ did , not my will , but thine be done , father save me from this hour , yet father glorifie thy self , and so the soul does humbly submit it self to the lord ; though the lord should never pitty it , yet it will lye down at the feet of the lord , now is gods kingdome come . but if the soul wil have christ , and yet cast off the wil of christ , 1. either in his judgement , that the law of god as given by christ , should be no rule to a christian ; suppose you were in england , and were there prest to bow before an altar , or image ; what shall lead you , if that gods will and law must not be your rule ? the lord will one day make you know his blessed will , in that blessed law of his , that ye shall never find peace to the end of the world , except the lord do help ye thus to walk . again , when men cannot endure the wil of christ , cannot ēdure exho●tations , what doth the man mean to exhort us thus ? i tell thee , there goeth forth power with the exhorta●ions of christ. i say , take heed of casting off the will of christ here ; and so when men in their practice shall quarrel against any of gods truths , and are loath to see it , or if they do , yet not love dearly every truth of god , but it 's a burden to them ; especially if it crosse their own ends and gain , they will not see it to be a truth , lest they should be convinced , and turn ro the rule of it ; if the will and ordinances of christ be a burden to a man , and a man is not weary of his wearinesse , but weary of them all the while : art thou under the government of christ ? if a man forsaken of god , led by his own counsels , be under the kingdom of christ , then thou art ; so long as there is credit for the truth , so long it is entertained ; but now suppose it be costly , rhat it should bring beggery & affliction with it , is it now sweet to you ? doth this support thy heart ? i am in gods way , canst lye dowu and subscribe to the equity of christs proceedings with thee , though he should never shew favour to thee ; if it be not thus , i dare not say thou art under the kingdome of christ. and so for the correcting wil of christ , many sad afflictions the lord tries thee withall , the lord tries men marvellously ; when thou art under the hand of the lord , those very things that should make men cry to heaven , and wean thee from the world , those very things do harden thee , and make thee grudge & repine . the l. be merciful to thee , if this be thy frame , the kingdom of christ never came into that heart ; you are begging for mercy ; & the lord sayes , you mercy ? you have abused it ; no saith the lord , go to your lust that have despised the day of grace , & so now you cast off the lord , because the lord will not give you mercy when you would have it . will you now quarrel with the lord ? no , down proud heart ; pray still , and mourn still , and turn to the lord ; and say , lord do with me what thou wilt , i am clay in thine hand , thou may'st make me a vessell of dishonour , i deserve not the least bit of bread ; such a one as is above the lord and his will , is not under the lord , therefore submit thy self to the good will of christ. 3. when the soul doth thus submit to the wil of christ , by vertue of the power and spirit of christ , i.e. when the soul doth not submit by vertue of its own power , strength or ability , for this is forreign power ; but as it doth seek to submit to the will of christ , so it would have christ himself act it and rule it , and so inable it to submit there unto ; now is the kingdome of god come neer to that heart . and herein christs kingdom is different from princes , they give laws that men may keep them by their ●wn might ; hence they command no impossible things ; but the will of christ is so crosse to a carnal hear● , that 't is impossible man of himself should submit to it : but the lord doth it for this end , that the soul should then come to christ in its need , that he would do all the good pleasure of his will , and now the lord himself reigns , and that gloriously , ro. 8. 1 , 2. for the law of the spirit of life which is in christ iesus , hath made me free from the law of sin and death , acts 5 , 31. a prince an saviour , for to give repentance and remission of sins . it is part of his princely power for to give remission of sins ; both in turning from sin , and to god , and all the wayes of god , and now you exalt him when he is thus set up : 1 cor. 4. 20. the kingdome of god is not in word , but in power . the power of christ jesus is come into thy soul , and the soul is under the kingdome of the lord jesus , when it doth lye under the mighty power of the lord jesus christ , 2 thess. 1 , 11 , 12. we pray always for you , that the lord would work and fulfill the good pleasure of his will , and the work of faith in power , that christ may be glorified . yea , then is christ glorified , when god omnipotent reigns over sin and unbelief ; & when the lord doth this , not only the kingdome of god is now come , but the kingdome of christ in glory is come ; there is many a poor soul thinks christ rules him not , because he cannot do this nor that , because he finds his heart unable , & unwilling for to submit to the will of christ ; i find no strength at all , saith the soul , and i go to christ and find not strength conveyed , and now he thinks he is not under the kingdom of christ. i answer , that is not the question ; but hath the lord made thee willing in the day of his power ? when the soul doth lye under the power of the lord jesus christ , when the soul doth lye like wax before the lord jesus ; when the soul saith , lord there was never any change of my nature ; the good lord change it , and if there be any change , the good lord increase and stir up the graces of thy spirit in my soul , and do thou lead me and guide me . brethren , the kingdome of christ is come to this soul : iohn 5. 40. you will not come to me for life ; he doth not say , you do not quicken your selves , or ye cannot come to me , but will not ; here is their wound , they will not come to christ for life , rom. 6. 19. as yee have yeelded your members serva●●s to sin and satan , so now yeeld up your selves servants to righteousnesse and to holinesse , psal. 119. 5 , 6. thou hast commanded that we should keep thy precepts continually . oh that my heart were directed to keep thy precepts continually ! oh that my heart were directed to keep thy statutes ! when a christian is grapling with his own heart , ye will never be able to overcome the unsubduednesse thereof ; but when ye bring them to the lord jesus christ , that he would take a course with them . 1. now ye please christ. 2. ye take a sure course to have the will of god done , he being in office for that end ; for him hath god exalted to be a prince and saviour to israel : when the soul doth look up to the lord jesus , and lye under the power and spirit of the lord jesus . 3. you now make the yoke of christ sweet , and his name glorious ; nothing glorifies christ so much as this , when jesus doth work in a christian , now the kingdome of christ is come to the soul , and that in power . but now when men will not submit thus far to christ : 1. they can do nothing , but will not come to him , on whom god hath laid salvation ; you say , you cannot understand , nor edifie by the sermons ye hear , and you cannot part with your lusts . ay , but now this is thy condemnation , thou wilt not go to a saviour that he may teach thee and help thee , when men will not have the lord jesus to reign over them : or 2. if men do come ▪ they will not come to him where he may be found ; but say , i can do nothing ; christ must do all , and so neglect the means wherein he will be found : or 3. will submit and come in means to him , but not then at the speciall time when he is to be sought , and may be found , viz. in time of temptation . but then forget and forsake him , and cry not hosanna : lord , now save , now help me against this lust : when temptation comes , when passion and pride come , do you now go to jesus christ ? when the world begins to draw thy heart away ; dost thou say thus , lord i have prayed this day against this sin , and lord i have no strength against it , now lord help me ? but here is the misery of the soul , it doth not go to christ , and by this means live in complaints all their life-time . 4. if lastly any thing be to be done , they will do it themselves ; as paul , gal. 1. 12. not but that a christian should put forth himself , a christian is not a dead-hearted christian at all times , but the grace of god which comes from christ , doth act the soul in a continuall dependance on christ ; and where christ acts not , there satan doth . now i say the kingdome of god is come , when the soul doth thus submit to the stream of the bles●ed spirit of the lord , that the lord may guide it . oh beloved , here is the skill , that poseth the angels how to tell you ; so to yield your selves to christ , as that christ may come , so to abide in the stock , that all your fruit may be from him : so to lye under the lord , as that the stream of the spirit of life may fall on thee ; so to be implanted in the lord , as to fetch life from him , and bring forth fruit to him . but try this course , submit to the will of the lord jesus , be nothing in thy own eyes ; and if the lord do give thee any thing , blesse the lord for it ; if any strength against thy sin , be vile in thy own eyes , and try and see if ye find not the kingdome of god , the glory of heaven come into thy soul. oh the light , life , prayers you might have , the heavenly conference ye will have together , that it would do a mans heart good to be with such a christian ; that those that are with you might say , verily god is in this man ; verily there is joy in heaven when the saints keep in this frame . 4. when the soul yields thus to the will of christ for christs ends ; for such is the subtill wretchednesse of mens hearts , that men would have christ glorifie himself , that he may glorifie and honour them ; like simon magus , that would give any money for apostolicall gifts , that he might be some body that way also : now if a man shall submit , go to christ for gifts and parts , that 's to set up another king , to advance a mans self ; and so also sin and the devill , and christ must be made a servant for this end ; he is now no king : like a rebell that is not content , that thousands of the kings subjects should serve him , but he will have the prince serve him a so : every man will say , this doth utterly overthrow the kingdom of such a prince . when a man shall secretly fight against the lord , and be for himself ; and for the devil and sin within ; when a man shall make all the creatures serve him , the souldiers of his army ; meat , drink , and outward comforts , this is a marvellous thing ; ay , but when a man shall make jesus christ , & god himself , and profession of christ , make these to serve him , to raise up his name , this the lord takes very ill . only this i would adde ; when the soul doth look at christ with a single eye , that christ is sweet and precious , and lyes under the blessed spirit of christ for that end ; and now looks up to christ , that he may submit to him with a single eye , that the name of christ may be glorified by life , and death : true it is , self will be in every duty , and so is contrary to the lord in all , and not for the lord. yet though it be thus , there is another thing in the soul that is wholly for god and christ : and hence seeks that he may do his work ; his heart loves him , and so seeks him ; and he begs it with many tears . oh that my children might serve and love this god ; nay , that all the world might see , and blesse , and admire this god , and the lord inlargeth his heart herein , psal. 72. 19. and truly now the kingdom of god is come to thy soul , rom. 5. 17. as sin and satan do reign by death : so iesus christ doth reign by life to eternall life . matth. 25. 14. he is the true subject that improves his talents for the king : christ will subdue all his to himself , psal. 66. 3. through the greatnesse of thy power , shall thine enemies submit themselves to thee . rom. 14. 17. for the kingdome of god is not in meat and drink ; but in righteousnesse , and peace , and joy in the holy ghost . when a man shall be picking fault with things , & this and that offends him ; get ye gone , the kingdom of god consists not in that . but when the soul do's go to the lord , and maintain his peace with god , and love to the people of god , and joy in the holy ghost , here is the kingdome of god. he that serves christ in these things , the kingdome of god is come into his soul. he that thus submits to the lord christ , he must first be a man weary of his own counsels , and must loath himself : when the lord hath wearied a man of his own wayes ; he sayes , what am i , that the lord should shew me any mercy ? and when the lord calls him to any service ; lord , what am i , that i should now pray to thee ? bless the lord , when the lord doth keep thy heart in this frame ; but now when men will honour christ , and yet saul-like have christ honour them : many poor creatures they think it a credit to be in church-fellowship , and they wil seek to know christ , that they may attain church fellowship , and have honour , but know it , till the lord do pull down thy base ends , and make thee loath thy self , and so to submit to his blessed will ; truly till then , the kingdome of god is not come to thy soul : think of these things , for if the kingdome of god be in our hearts , then look for good dayes ; brethren , let new-england be confident of it : but if this be gone from the soules and hearts of men and women in their severall families and places ; though they may have the outward kingdome of christ , yet the inward kingdome being not set up ; i say no more but what he said , go to palestina and bohemia . certainly , if they had not cast off the lords government , they had never seen those lamentable dayes ; they had outward ordinances ; oh , but here was the thing ; the inward kingdome of the lord jesus christ , and subjection to the will of the lord jesus , and to be for the lord jesus ▪ this the lord saw , was not in them , therefore the lord hath left them to be lamentable spectacles . therefore dear brethren . i do beseech you , pray and beg for this kingdome : thou sayest , i fall short of this : know this kingdome of god is at first like a grain of mustard-seed , some little lying under the will of christ ; if it be in truth , blessed be god ●or it ; the kingdome of god is come , and the soul doth weep and mourn after the lord , that the lord would bring every thought into subjection . know it , the kingdome of god is come to thy soul ; and know it , thou hast jesus christ at the right hand of god the father , interceding for thee ; therfore , go home and blesse the lord , and wonder at his grace , that hath translated thee from the kingdome of darknesse , to the kingdome of his dear son : if the lord hath let thee finde the beginning of these things in truth , go home , and blesse the lord for it . 2. try when the externall kingdome of christ in his church is cast off , for we told you , this was christs kingdome . 't is called the kingdome of heaven , matth. 25. 1. and 't is it which the lord gives up at the last day to god the father : and hence , mat. 8. 12. the members thereof are the children of the kingdome ; and hence we read of the rulers and governours of it ; and the keys , not only of doctrine ; but of power and jurisdiction committed by christ jesus to it , punctually exprest in scripture . now we know , in the church there is a three-fold power of christ in government : 1. the supreme monarchicall absolute power of christ , in and by his ordinances . 2. there is some derivative power of the church from christ joyntly together . 3. there is a ministeriall power of the officers of the church it self . hence the kingdome of christ is overthrown when these three are , when this three-fold cord is broken by the sons of men ; and if whole america cast off these , or any of these ; then they fall to bondage ; and if particular persons in churches do , the lord will do the like to them much more : 1 kings 9. 4 , 5. when solomon had been praying much , the lord tells him ; if he would walk before him as david his father had done , to keep his statutes and obey his commandments ; then he would be a god , making good his promise ; but if not , then the lord would cast off him and that place . so zach. 14. 17. and it shall be , that who so will not come up of all the families of the earth , to worship the king the lord of hosts ; even upon them shall be no rain . the lord is quick in his judgements , and will spare none . 1. there is a supreme power of jesus christ in his church and ordinances thereof , isa. 9. 6. the government is on his shoulders ; it is true this power is on others also , but he is the main , heb. 3. moses was only a servant in his house , christ as a son. the guidance of all things in the church doth lye chiefly on him , or else it would never be carried along . christ is a son , and that in his own house ; into whose hands the supreme power of guiding , and ordering all things in the church of god is put ; the experience of gods saints and people doth find another power , which shewes that the lord jesus hath , and doth exercise a mighty power in the ordinances of his worship ; the supreme and kingly power which he exerciseth in the hearts of his people . now cast off this kingly power , the lord himself is cast off ; i speak not immediately as in the internall kingdom , but mediately . and for this , the lord will bring into bondage , luk. 19. 17. those mine enemies , saith christ : which would not that i should reign over them ; bring them hither , that i may slay them ; which is meant of the lords external administration by his servants . quest. when is this done ? answ. 1. when men impenitently break covenant made with the lord. especially in his ordinances of cleaving and submitting to him therein , and remain so with impenitency . this is the main and first original of all the rest . now it is manifest , the power of christ jesus , the supreme power of christ is cast off ; for a man do's professe by this , that not the will of christ , but his own will shall rule him ; christ shall not be lord , but as they said , ier. 2. 31. we are lords , we will come no more at thee . when the league and covenant between prince and people is broke , then he is cast off from being king ; this is certain , the lord never did receive any people to himself from the beginning of the world to this day , but he hath done it by some covenant : nor never any people took the lord to be their god , but by some covenant , they bound themselves to the lord. whereby they were either made his people , or continued to be his people , and he their god ; but i cannot now stand to clear this . now look , as when the lord breaks his covenant , he casts them off from being his people ; ( though this he never doth to the elect ) so when people break covenant with him , they cast him off as much as in them lies , from being their god ; they do as much as in them lyes , make the lord to be no god. you shall see therefore , hosea 10. 3. they say , we have no king ; because we feared not the lord. it is the speech of conscience , and that at a sad time , wherein they did not fear the lord ; they have spoken words , swearing falsly , and breaking the covenant . in their time of covenanting with the lord , there seemed to be much sorrow and humiliation ; yet in these very covenants , hemlock did spring up , and hence captivity came . many times the covenants that are made , there is such outward seeming reality , that not only men , but the lord speaking after the manner of men , he thinks certainly these promises , these covenants will never be broke ; yet they are broken , isa. 65. 8 , 9 , 10. i said , surely , saith the lord ; this is a people that will not lie . such profession , and such acknowledgements , &c. so it is said ; in all their afflictions , he was afflicted , and the angel of his presence did redeem them : but afterward , they rebelled , and vexed his holy spirit : they cast off the government of the lord , they would not be under the bonds of the lord , and so he was turned to be their enemy ; this is that which brings captivity and bondage , ierm . 2. 14 , 15 , &c. is israel a servant saith the lord ? ye shall see the reason why he was so ; i have broken their iron yoke , saith the lord , and i have burst thy bonds , and i have planted thee a nohle vine ; yet hast thou degenerated : and this is that which doth make them vassals or slaves . and in truth you never see churches laid desolate ; but when that time comes , men shall see , and shall professe it . when other nations shall ask ; why hath the the lord dealt thus with his people ? the answer shall be clear ; they have broken the covenant of the lord. when many miseries come upon particular persons , what is the cause of it ? then remember the covenant thou hast broken with the lord. isa. 24. 5 , 6. they have transgressed the ●aw , speaking of the whole earth ; and they have changed their ordinances , and broken the everlasting covenant . a people that might have had everlasting mercy , they would not submit to the lord , they have broken this everlasting covenant of the lord : now what followes ? the earth is defiled under the inhabitants thereof ; and hence heavy things that are there written , shal befall the whole world ; it is a sin that defiles the earth men tread on , and the houses men inhabite in , for it is a sin against most light : they which make covenants have a great deal of light , and also most will. and that do's aggravate a sin ; when the whole heart , as it were , do's give up it self to a lust , and breaks hereby all bonds . and it is a sin that men might avoid , if they would be watchfull against : for it is a sinfull thing to make a covenant of impossible things , therefore it lyes heavy on the co●science of men afterwa●ds ; i might have been better , & might have walked better ; nay , it is a ●●n that do's destroy the law of the lord : this sin it do's destroy the very will of christ. had'st thou never been bound in covenant ; hadst thou laid by this covenant , the wil of god had been kept whole . as cords not used , are kept whole ; but when broke , are utterly spoiled . when a man do's bind himself by a covenant to the lord , and then break it ; he do's as much as in him lyes , to destroy the lord from being king. 't is true , the saints and people of god may be said in some case to break covenant , but yet they never impenitently break covenant with the lord ; they may break covenant with the lord very often ▪ but yet it is with them as those in iudges● . 1 , 4. when the angel of the lord came to them , and they were under grievous sad bondage ; saith he to them from the lord : i have brought you up out of the land of egypt , and i have broke your bonds ; and i have said , i would never break covenant with you : & i said , you should make no league with the canaanites , but ye have not obeyed my voyce ; why have ye done this ? and all the people heard this ; and it is said , all the people wept . doubtlesse some were sincere , though happily many were full of hypocrisie ; and so the sincere heart laments it , and renewes his covenant . the poor soul hath nothing to say many times , though the lord should bring never so much misery on it ; yet the soul stands weeping before the lord , that it hath broke the covenant of the lord , and made void the covenant of the lord ; yet the saints they never break it wholly , they never depart wholly from the lord. now when a people shall impenitently break covenant , as hath been said : that men can study arguments , how to nullifie church covenant ; nay , worse when in covenant , then ever before ; and the businesse is , they are loath to be in bonds ; when men shall grudge the truth of the lord , others if their judgements be not set against it ; yet notwithstanding , in deed and practice , they live as if they had never been in covenant . once they were a pleasant plant ; but now they are degenerated , as the lord doth there complain . beloved , when it is thus , the league between the prince of peace , and the church is broke ; they do as much as in them lies , seek to cast off the lord from ruling over them . 2. when there be additions made to the ordinances of christ , by humane ordinances and inventions of men ; let any set up new ordinances , new inventions of men , they set up new gods ; and they do as subjects set up new kings , which is indeed to pull down him that was , and so they do to jesus christ ; they do deny the supreme headship of christ , and his authority over them ; though it may seem a small thing , yet thus it is : and hence ye shall observe ieroboams calves , though they worshipped the same god which was at ierusalem , varying only in circumstance ; yet the lord professeth , that they had set up new gods , and so indeed did pull down the true god and his government from over them , and this brought bondage . and hence , col. 2. 18 , 16. let no man heguile you of your reward with a voluntary humility , saith the apostle , and worshipping of angels , intruding into those things which he hath not seen , &c , whatsoever pretence be upon the inventions of men , take heed of that ; if it be the inventions of men , in vers. 19. and not holding the head ; the very headship of christ is denied , and the ground is this ; to say that christ is is not a sufficient means of salvation , of saving his people , and ruling his people ; it is to deny the headship of christ : and likewise to say , that christ hath not appointed for his people sufficient means for that end ; is to say , that christ is not a sufficient means to rule his people ; and he that shall say , jesus christ is not a sufficient means , he do's deny the headship of christ. now to set up any inventions of men in the worship of god , to be a means to carry the heart to god , is to say , that jesus christ hath not appointed sufficient means for that end ; and therefore he is not a sufficient means of guiding , and saving , and ruling his people . nay , this i will adde ; let there be any invention added to the worship of god , that 's meerly the will of man ; nothing else , but only this i would have ye do it ; they are such things as do neither make a man better nor worse , but only use them , and ye are commanded to use them , and nothing but the will of man : this is to set up a new christ , and to pull down the power of christ jesus , to submit herein to the authority of man , meerly because of the will of man , that there is nothing seen but his will : there is ( it may be ) neither good nor hurt in it ; it is to make that man a god and christ ; it is peculiar to christ to do it , and this do's pull down the lord jesus christ from his throne ; when there is adding to the worship of the lord. i need not i suppose speak any thing this way ; only remember to be watchfull against this ; when the lord doth send tentations this way into churches , or into any place ; be watchfull against new inventions of men to be added or made , they are very sinfull ; and if ye ask me when we shall look for such times ; i need not go far from my text. it is said , that rehoboam and all the people walked in the worship of the lord three years ; but in one year , rehoboam and all the people fell off from the worship of the lord. o therefore take heed of this , when the tentation comes : 1. when the lord bows the hearts of those in authority , men of eminency to fall this way , then multitudes follow ; as , vers . 1. rehoboam sinned and israel with him . 2. when persecution ariseth for the truth , gal. 5. 12. they must be circumcised to avoid persecution , 3. when mens hearts are surfetted with the ordinances of god , and weary of them ; when the ordinances of the lord jesus christ , men find no benefit by them , the heart of man will then be making out after some thing of its own ; then we must look for apostles , prophets , and evangelists , and this curiosity , and the other nicity ; then a conceit and imaginary picture of a mans own , is more beautifull than all gods ordinances besides , and all religion is placed there ; it may be in extending too far any ordinance it self , though it may seem little at first ; yet when it is thus , then look for evil times . 3. when as a people seek to abolish and destroy any ordinance of christ , but especially if on this ground ; either because of some outward evill they bring with them , in the fruition of them , or hope of some outward good they shall receive by casting them off , or because of no good they reap by the enjoyment of them : whensoever ye see this , that they are cast off on this ground , then look for bondage ; for it will come on whole countreys in generall , and on particular persons : for jesus christ is in his ordinances , and his throne is not only in heaven among the angels ; but , isa. 9. 7 , 8 , 9. he sits on the throne of david , among his church and people ; and pull these down , you pull down christs throne , the prince of peace ; when ye pull down his ordinances . 1 iohn 2. 19. there were many that did seem to be for christ , and yet against christ , this is one sign by which he notes them ; they went out from us , for they were not of us : that it might be made manifest they were not of us . now i say , when men shall pull down the ordinances of christ , and withdraw themselves from the communion of saints ; and when it is for one of these ends , in regard of some outward evill that the ordinances do bring with them , or some outward good they shall get by casting them off ; then certainly look for bondage . as a prince that hath one near him , he may attempt change of things in state ; but when he is set a work by a forein state , and is a pensioner to the pope or spaniard : now he is reall to root out the prince ; and this provokes . so here many times a christian , he may in conscience speak against some of the wayes of the lord , and this may be the condition of the saints and people of god , and they may speak it in conscience ; and this may be tolerated , when it is for want of light ; nay , they may through stubb●rnnesse of spirit , cast off ordinances ; but when now it is for this reason , though he hath indeed his colours for it ; you shall , saith satan , have this gain , and this ease , and these conveniences ; and what do you do with ordinances ? and now a man begins to find out arguments ; and saith , satan , if ye attend to the enjoyment of ordinances , here be these miseries , therefore away with some of gods ordinances at least . oh , brethren , when it is thus , that there is this secret pension from the world , that now had the lord jesus , the honours of the world attending on them , then they could make much of them ; but because they come with poverty , therefore they can plot and speak against them , and in time come to cast off the ordinances of the lord jesus ; it is certain the lord hath bondage for such soules , and you will certainly find this true one day . mal. 3. 14 , 15. the people , they say ; what profit is it that we have served the lord , and that we have walked mournfully before him ? and hence , they forsook the lord ; hence , chap. ● . 1. the lord threatens , that he will burn them up , both root and branch . the lord hath consuming fire for such one day . the ordinances of the lord were too costly for you . mark 12. 9. 8. the lord hath his vine-yard , he lets it out to husbandmen , and he sends for the fruit ▪ and at last the son bimself comes to call for fruit . now say they ▪ here is the son , let us kill him . why , what is the matter ? out of gain , that is the businesse ; that the inheritance may be ours . here is this gain to be without them , and therefore to cast off christ : what will the lord do to these husband-men ? he will take away his vine-yard frrom them , &c. it is the speech of luth●r ▪ venter in omni religione potentissi●um idolum : when the belly is served , christ must be destroyed . men may have this quiet life without these ordinances ; and hence men bear a privy grudge against the ordinances of the lord , because the belly is not served . look as it was with the ●ews ; they looked for a glorious king to come to them , and christ c●me and though they were told of it before ; when he came , he had nothing but his cr●sse ; and he tels them , if they will be his disciples , they must take his crosse. but now , because he came not with pomp , but only with his crosse , this is the great reason , why to this day the je●es do set themselves against the lord jesus chr●●● ; the crosse came with christ , that 's the cause of it : so when men shall look for great things from the ordinances of christ , and when they come to enjoy them , they meet with nothing else but christ and his cr●sse , and disappointments , and desertions ; when they meet with this ▪ then christ is cast off , and they professe he is no king , and cesar is our king : and if we take this man to be our king ; the romanes will ruine us . i know it is a hard trial for a man to be put to such a strait ; for the lord to advance the price of his ordinances at that high rate , that all must be parted with for the enjoyment of them . but yet notwithstanding , he is for ever unworthy to have the lord jesus to rule him , that shall therefore make him a king as they did , iohn 6. he was their cook , therefore they made him king. therefore this i say , take heed of disputing against , or denying , or nullifying , not only outwardly , but in thy very heart secretly , any of gods ordinances : for that the lord complains of his people , that their hearts went after their wickednesse . oh take heed of doing thus against any one of gods ordinances , because straits do attend on them : it was the speech of david , ps. 119. thy law is pure , therefore thy servant loveth it . suppose thou shouldest never get any good by any of gods ordinances ; yet thy law is pure , the fault is in thy own heart ; and certainly the lord he will remember , as there he speaketh , ierem. ● . 2. i remember the love of thine espousals , when thou didst follow me in a land of barrennesse , in a land where there was no water . thy life shall be precious to the lord , that shall follow the lord in all afflictions ; yet thy heatt doth cleave to the lord , and follow the lord in all his ordinances ; therefore this is that i would say , there are many wants now in the countrey ; but yet notwithstanding , let the people of god get neer to christ ; speak often one to another , and find out wayes and means to pay your debts , and lye down at the feet of the lord jesus , and be content if the lord will have it so , to be nothing , be content thus ; and though thou dost not find any benefit from the ordinance of the lord as yet , yet notwithstanding loath thy own heart , but love them ; yet seek after the lord , and look to the lord in them . and this is certain , the lord hath blessings for his people ; not only in this life , but as he there speaketh to his disciples , when they say to him , lord , what shall we have ? saith the lord to them ; you that have followed me , you shall sit on thrones . but take heed of this , if once ye come to slight ordinances , and cast off ordinances , because of these straits and wants , and so forth : and what are your ordinances , & c ? and a generation of men risen up ( i think christians should send forth their gronings to the lord , that the terrour of the lord may fall upon them ) they deny all the ordinances of the lord , and the spirit must teach us only . 't is true , the spirit must do it , but will ye therefore take away the means ? and hence , the very scripture is made an alphabet for children , and so they do destroy the ordinances of the lord. beloved , if it be from this principle , take heed of it ; for if it be , ye will certainly find bondage . 4. when men do not thus pull down the ordinances , the throne of christ ; but drive the lord jesus away out of his ordinances , ( though they have his ordinances with them ) by their secret defilings , pollutions , spiritual pollutions of the glorious ordinances of christ ; this the lord frequently complaineth of in ierem. and ezek. the very great reason why the lord did leave his temple , where their fathers did praise the lord : they had polluted and defiled it , that was the reason of it : they had driven the lord away from his throne , and this doth pull down the princely power of the lord in his churches . i know , there be many sins and defilements ; and the sons of men have hidden wayes of polluting the ordinances of the lord , that a man shall sit undet all the ordinances of the lord ; and as it is said of mount gilboah , not any dew fall upon him ; never see good , when good comes ; the lord is not dear , that is the reason of it . oh , thy secret defilements of the ordinances of the lord , have driven the lord far from you . there are many , i shall only name three principally , that there may be a little heed taken of them . first . when there is a secret contempt grown upon a mans spirit of the ordinances of christ , attended with a secret wearinesse of them : this doth now pollute the ordinances of the lord , and this doth drive the lord from his ordinances : mal. 1. 7. ye have offered polluted bread ; wherein have we done it , say they ? this was the cause of it ; ye say , that the table of the lord is contemptible ; the meaning is , you do despise my table and ordinances , and so now do despise me too , and so ye do vilifie and contemne the ordinances of the lord : therefore saith the lord , in the conclusion of that chapter , vers . 11. from the rising of the sun , my name it shall be known . as if he should say , i am uot bound to you , i can have a people , among whom my name shall be great ; for , saith the lord , i am a great king. if one should have asked men in those dayes what good is in your sacrifices ? what great glory can ye see in them ? the saints can see a great deal of glory in mean outsides : now when this is wanting , the name of the lord is polluted , and so the lord driven from his ordinances . heb. 12. 15. take heed , lest there be in any of you an evil root of bitternesse springing up , and many thereby be defiled . when men do live in secret lusts , or open pro●nenes●e ; a man that hath a profane heart , such a heart as doth contemne the portion of mercy the lord doth offer to him ; who like esau did sell his birth-right for a m●sse of pottage . secondly , unbrokennesse of heart in the enjoyment of ordinances , when men live not in a daily sense of the extreme need they stand in of mercy , isa. 66. 1. 2. heaven is my throne , and the earth is my foot-stool ; now observe what the lord doth there speak , to him will i look that is poor in spirit & contrite ; such a poor soul , saith the lord , will i look to ; and to these are opposed , such as have not such hearts , but do look only to the ordinances of the lord : now , saith the lord to such ; he that offereth a lamb ; is as if he cut off a dogs neck ; and he that offereth incense , as he that blesseth an idol . these were a people that did plead for the temple of the lord , and had the ordinances of the lord according to his command ; but here was their wound , they were not broken under the ordinances of the lord : this you shall find , the saints have many sins and wants under the ordinances of the lord : but little does the world know their gronings before the lord , and the lord hath mercy for such soules as are sensible of their need they stand in of the ordinances of the lord. but now when men have found the lord in an ordinance subduing some particular sin : there are other sins remaining in their hearts , and they stand unremoveable in their hearts ; and hence , are the strongest and dearest of all the rest : now , i say , when men having these sins , and knowing these sins in their hearts and spirits ; when as , because i cannot subdue these sins ; and they have attended on the lord in the use of meanes , and the lord helps them not ; and because , they hope to be saved at last for all these : hence they come to a truce with their sin , and never go mourning to the lord ; nor say , the lord hath begun to subdue some of these lusts : now lord , go on , but the soul is at truce with his s●nnes . beloved , if there be any pollution of the ordinances of the lord , here it is ; that men come with unbroken hearts to the ordinances of the lord ; that never feel your need of them , & wounds and sores that are in your hearts , that men do stand with those very sins , that they think they cannot subdue ; and because , they cannot ease themselves of them , therefore they give way to them . when men keep these sins with unsensible hearts of them , ye do resist the holy ghost , ye feel not your need of the lord ; therefore ye keep your sins , and your woes you shall have for them . thirdly , where there is a spirit of unbelief , that there is not a seeking to christ jesus , to wash away the pollutions of his heart and life , in his attending upon the lord in his ordinances . tit. 1. 15. to the unbelieving nothing is pure ; but even their mind and conscience is defiled . exod. 30. 29. it is said , every thing that touched the altar , was clean ; and hence , without this , all is unclean : when a poor soul shall come to the lords ordinances , and prepare himself before he come ; and in all , it hath many weaknesses , yet it doth leave it self with jesus christ ; every thing that doth touch this altar , is sanctified , and is not polluted . but now when men shall enjoy ordinances , and make no great matter of sins in ordinances ; especially if secret : such is the venemous nature of sin , it doth defile the earth a man doth tread on : now when men shall have these sins , and know them , and yet never leave themselves with christ , and lay themselves on this blessed altar by faith ; they do pollute the ordinances of the lord , fourthly , when the soul doth not so openly , manifestly drive away the lord ; but when men shall ●ome to the ordinances , and never come to the lord jesus in them ; now the lord is cast off . a great prince that comes to a mans house , though he be not driven out of doors ; yet if not attended on , he accounts himself cast off . the lord jesus christ is in his ordinances , ezek. 48. 35. the lord is there ; the saints , they come to god in them and are carried to him by them : therefore , 't is said , acts 10. 33 , 34. now therefore , we are all present before god , to hear all things that are commanded thee of god , and psal. 84. 7. every one of them in sion appeareth before god. now the saints and people of god , when they do thus come to the lord , they find many difficulties to break through , a vally of baca. sometimes their heart is turned from the lord , and sometimes god is turned from them : so that now , the saints when they do come to the lord in his ordinances ; they go through the vallie of baca , that they may see god in sion . but now , when men do never break through difficulties , but give way to a sluggish heart ; when it is thus with a people , it is certain the lord is now cast off ; and ye do as good now as live without christ in the world . amos 5. 21. faith the lord , i hate your new moons , and sabbaths ; for these forty years ye never sacrificed to me , vers . 25. did they not sacrifice those forty years to the lord in the wildernesse ? it was the very thing they came out of egypt for , that they might sacrifice to the lord : yet saith the lord , ye did not sacrifice to me ; truly here was the thing , they did sacrifice , but to enjoy communion with a god , that they did not ; the lord he saw none of that , and this is the frame of many a man , ye never heard a sermon ; ye never broke through your difficulties to come to a god in ordinances : therefore , in truth , though you had them , yet it is as if you never had them ; because , ye never did enjoy the lord in them . therefore , this is that i would say : oh , brethren , let the saints , let it be the care of all the faithfull and people of god ; the first thing that ye do , before ye come to hear a sermon , or receive a sacrament , or to any christian communion , or other ordinance of god : before thou do'st come , indeavour it at least to bring thy soul to a god , to christ , above all ordinances , and break through the difficulties ; heart is dead , and minde is blind , and god is gone ; but yet break through difficulties , and wrestle with the lord in prayer , and then ye wil find the blessing of the lord. the great reason why we enjoy not that mighty presence of the lord in his ordinances , it is this ; men come to ordinances , and would enjoy ordinances , but they never broke through difficulties , to come to a god : when men shall come to ordinances only , ( & blessed be god we have the temple of the lord ; ) truly this wil do you no good in the world . the 5th degree of casting off the supreme power of christ in his ordinances ; many times when the soul cannot come to christ , the lord comes to it : now then the supreme power of christ is cast off , when the soul is unwilling or carelesse , to receive the stroke of the eternall power of the life of jesus into his heart ; but contents himself with some beginnings , some sips and tastes , and doth not lye under the stroke of the eternall spirit of the life of christ. look as it is with a company of subjects , they are in some great town , that stands it out against a prince ; if the prince send to them , and they parlie with him , and they are thankfull for his gifts , and glad of his parly ; but yet notwithstanding , they are unwilling to receive the prince , with all his power to come into the town ; if they be unwilling to do that , and are loath to joyn sides against the other party , they cast him off from being king : so it is here , when men come to the lord in ordinances , the lord he parlies with them , the lord he sends promises , and they are marvellous precious things ; and they have some taste of what the lord do's send , and it is sweet to them ; but now , because they have lusts in their hearts ; the lord saith , make warre against thy lust , and open the gates that i may come in : if so be , a man now out of secret love to his sin , he content himself with the promises of christ ; but the life of christ , he cares not for that , he uses not all means that he may find that , the supreme power of the lord jesus is now cast off , and i know no difference between such a people and capernaum ; they did enjoy the gospell of god , but now to entertain the lord jesus in his spirituall power , this they were loath to come to ; therefore , saith the lord , w● to thee capernaum ; the mighty work of jesus christ in their hearts , this they never cared for , saith the apostle , 2 cor. 10. 5. the weapons of our warfare , they are mighty through god. as poor things as you think the ordinances of the lord to be , they are mighty through the lord : when christians shall not be willing to receive this mighty power of the lord jesus christ truly , now the kingdome of christ is cast off . iohn 6. 49. your fathers ate manna in the wildernesse , and are dead , that was outward manna ; but he that eateth me , shall live for ever . in one word thus ; this is certain , a man never gets good by any ordinance , nor the lord jesus doth never attain his end in any ordinance , till there be an everlasting power and life of christ jesus communicated by the ordinance . there , saith he , god commandeth his blessing , life for evermore ; mercy , for ever comforting ; and light , for ever teaching ; and humbling , for ever continuing : and a man will never think he doth receive any good till he doth it . for if a man be healed of his blindnesse , and be blind presently again ; what is he the better ? so , if a man hath some flash of light in the ordinance , blesse the lord for it . the lord quickens up the heart to walk with the lord , blessed be the lord for it : ay , but when the heart now shall lose that life , and strength which it had , ( not but that a christian do's lose to his feeling , but it will return again . ) when he is a hearing , some affection , but he goes away dead as hee came : no , but when the lord comes by his everlasting power and mercy , and life in any ordinance ; now christ comes in his power , and now ye receive the king in his power , and christ attains his end in the ordinance . this is all that i would say , i do beseech you brethren , in the lord jesus christ : oh seek for this blessed life , everlasting life lord , everlasting power lord ; beg for that , and seek for that , and pray for that , and weep for that ; do not content thy self with sippings and tastings , look for everlasting life and power to come with the ordinance ; though means be weak in themselves , do not therefore vilifie them : look upon the brazen serpent , what a poor thing was that to heal the people that were stung ? yet the institution of christ did put vertue into it : so do thou attend on the ordinances , and never be content , till thou dost find the lord , and feel the lord , and say as some have said ; though i feel not the lord now as i have done , yet i think i shall for ever blesse the lord. never be content till ye find the lord bringing your heart to this passe , and then the king of glory , the prince of peace is come ; though ye find not the same power at all times , yet if ye finde that power which do's inure your heart for ever to blesse the lord , here is everlasting power . jesus is now come to thy soul ; ay , but when ye content your selves with some movings and beginnings ; and sin and satan as strong again as ever , and ye find not your sin wasting and consuming ; in truth the lord jesus is cast off , and ye have not the end for which ye come to the ordinances of the lord. but then , ye are blessed for ever when ye find this . 2. there is a derivative power of christ to the church , joyntly considered together . mat. 18. 17. go and tell the church , is the highest tribunal christ hath on earth in the kingdome of saints . 't is christs high court of parliament , beyond which there is no appeal to any higher power than the church ; and it cannot be meant of the officers of the church ( which is the fairest interpretation . ) for the case may be that there is but one officer , and is he the church ? as also that he may sin , and not hear of his sin , and must they leave him to himself , at least to judge of his sin ? they power of keys was given to peter , quia fidelis , and the power to bind and loose to two or three gathered together in christs name , mat. 18. but these things are known . for the clearing up of this , know that there is a three-fold derivative power , which the lord hath given to the church joyntly , and not to elders only : which may be miserably abused , and so provoke the lord to take it away from their hands till they know better how to use it ; yet when 't is used according to christ , now not to be under the power of it , which is christ , power delegated to it , is to cast off christs government . and i am confident , the bondage of all the churches in christendome , if ye examine the churches , is continued , because the lord sees hearts unwilling to submit to him in the government of churches ; and will continue it till churches know how to use it , and men lye down to the power of it . 1. they have a power given them from christ , of opening and shutting the doors of the church , the kingdome of god on earth : i. e. of letting in , and keeping out any according to christ ; into , or out of their communion : and this i conceive to be one part of the power of the keys , committed to the church : the chief office of which , is to open and shut ; to receive in , and keep out according to christ ; and hence the three thousand were added to the church , though the apostles were guides therein : and acts 9. 26. paul would have joyned himself , but they would not accept of him ; because , they were afraid of him . no body naturall or politick , but they have power to receive to them the usefull , & keep from them the hurtfull ; so , much more christs spirituall body . and hence , the church of ephesus is commended , revel . 2. 2. together with their angel , for trying those that seemed good , and were not . now 't is true , this power may be miserably abused in opening doores too wide , or locking them up too long , or too fast ; and in many sad disorders this way , yet there is this power . now when men shall refuse church-tryall , and so communion with the church ; and that not from sense of their unfitnesse and unworthinesse , or some other reason , which is in the fight of god of great weight ; but from a carelesse contempt of gods ordinances , or gods people ; a man sayes , what care i for the one ? and what are the other ? and from a resolution never to grow better ; they know they are not like to be accepted of them , and they are resolved they will grow no better ; they think themselves as good as they , and from a secret unwillingnesse to come to the light , they know things are amisse , and will not be known of it ; they appear better than they are , and hence they are loath to be seen and jodged as they are : certainly , this is to casts christs power ; and if continued in , the salvation of your soules is also cast off : acts 2. ult . the lord added to the church daily , such as should be saved . to the church . i. e. not the universal church , but visible church , where it may be had ; such as should be saved . isa. 60. 14 , 15. for the nation and kingdome that will not serve thee , shall perish ; yea , those nations shall utterly perish : lamentable is the condition of many ; not so much for not joyning themselves to the church , as not seeking of the lord for that mercy ; that they may be first joyned to the lord , and so to his people for the lords sake . there are great heaps of people amongst the churches here that do stand guilty of this , the lord humble us for it ; that content themselves to stand aliens from the common-wealth of israel , eph. 2. 12. strangers from the covenant of promise ; having no hope , and without god in the world . the lord is slow to wrath ; but there is a threefold bondage . 1. of sin and satan . rev. 22. 14 , 15. let him that is filthy , be filthy still ; nay , though there be some beginnings , yet apt to fall back ; because , not planted in the courts of the lord. and hence , col. 2. 5. ioying , and beholding your order , and the sted fastnesse of your faith in christ , order and stedfastnesse are joyned together . 2. of misery , zach. 14. 17. and it shall be , that whosoever will not come up of all the families of the earth unto jerusalem , to worship the king , the lord of hosts ; even upon them shall be no rain . 3. sadnesse , hence , isa. 56. 7. even them i will bring to my holy mountain , and make them joyfull in my house of prayer . to be joyfull in the house of prayer , is promised to such as joyn themselves to gods covenant . 2. they have a power given them of binding and loosing ; by admonition of any one , that being received in , shall sin against their communion , and the lord in it ; thereby to defile the whole body , and to provoke the wrath of the lord against the same ; and this is mentioned , matth. 18. and by the apostle , 1 cor. 5. 1 , 4. and this is given to them , to use against whatever sinner or offender it be ; be he great or small , prince or peer ; if he be a brother , he is to lye down here : an admonition is an arrest and message from god , from christ jesus the king of kings ; eglon must come down from his throne , when this is brought . now i grant again , this power may be abused miserably ; as to admonish without conviction , or without compassion and love , but in heat and passion , &c. yet this is part of christs binding power in his church ; which when 't is done , 't is bound in heaven . now when men come to that passe , that they do not only sin ( for that the lord pardons ) but are grown to that height , that they cast off all reproofs , and christ-like admonitions for sin : steept it may be in many tears and prayers before they came , and sweetned with the spirit of mercy and terror of christ jesus in the mouths of his servants , this brings under bondage . 't is not sin so much , for this will be ; but when they cannot abide reproofs , they are iron morsels , cannot be digested ; and hence , sometime hide it , and twenty shifts , and half as many lies ; or if it be found out , defend it , and fall a fencing and thrusting , and try it out to the last , or extenuate it twenty wayes , that a beam is a more ; and which is worse , their hearts rise and swell , and they bear a privy grudge against them , as if they were their enemies , because they tell them the truth ; when they should say ; let the righteous smite me . exod. 2. 14. who made thee a prince and iudge over us ? when moses , the israelites deliverer was raised up , he thereupon departs , and they lye under heavy bondage , when they cast off his reproof . it 's true , a saint may not for a time submit ; but yet it argues a height of spirit for the present , unfit for communion with god , and the lord will bring them off , and humble them for their pride . 2 sam. 23. 6. 〈◊〉 . but the sons of belial shall be all of them as thorns 〈…〉 cause they cannot be taken with hands . a childe of god may have many 〈…〉 many excellencies ▪ 〈…〉 when they come to be 〈…〉 now they yield there , and that as 〈…〉 shall either 〈…〉 question their grace . snakes will not hisse nor sting , till touched ; a sheep will be led to the slaughter , and turn the cheek to him that smites : so should one poor brother do to another , when he comes to him in the name of the lord ; but not many that will so do , but resist and oppose against all reason . 3. they have a power of communication of good one to another , in way of edification , according to their places in this their communion : so that now , 't is not only left in the hands of the officers , but of the whole church , and each member in the church ; according to his place and ability , to edifie the whole , eph. 4. 16. from whom the whole body , fitly joyned and compacted together , by that which every joynt supplyeth , according to the effectuall working in the measure of every part , making increase of the body , unto the edifying it self in love . members are not to stand like beautifull pictures in church-windows , and as costly images in churches ; that have eyes , and see not , eares , and hear not ; but they are to be living stones in gods building ; not only to build up themselves , but one another also , that so a man may not only get no hurt from communion of churches , but he may get good indeed from the same . and if i mistake not , here is the wound of churches : when members seek not , and indeavour not the good one of another ; and so have ordinances and means of doing one another good , but exercise them not ; or if they do , receive not the good they might hereby ; but may say , and shall say at last as he , prov. 5. 14. i was almost in all evill in the midst of the congregation : sin prevailing , and sorrows by little and little , like water in a leaking ship , sinking the poor bark . quest. what are those means that are left to the saints themselves , even private members to exercise in christian communion for men and women ; and so you may see when these are neglected , or not improved , the power of christ in his church is cast off so far forth ? answ. 1. the first is , a spirit of dear christ-like love one to another , every one to all , and all to that again ; being ready to expresse it self , in procuring the good of others as well as its own : this doth sweeten communion very much , and edifies , quickens , and encourageth a christian in his whole course marvelously . eph. 4. 16. making increase of the body , unto the edifying it self in love . love edifieth , 1 cor. 8. 1. knowledge puffeth up , but charity edifieth . it 's the joy of the saints , and that which makes the saints to blesse god in heaven ; where , take any one singly , all joyntly besides honour it , tender it , and seek the good of it ; and that one blesseth god , and seeks their good more than its own again ; and this is prophesied , zeph. 3. 9. that they may call upon the name of the lord , to serve him with one ●●●sent , to serve the lord with one shoulder ; to help one another spiritually and outwardly , where there be many griefs and burdens which depresse the spirits , and make it unserviceable , is removed : as , what is there that doth alienate the hearts of men more from god and his church , but want of love ? now when mens love grows cold , that a godly man is not esteemed whiles he lives , nor his death lamented so much as the losse of a swine . when people grow strange one to another , and take distastes and prejudices ; when they can sit by the fire-side , and censure , and whisper ; and make offences , and take offences ; and minds divide , and hearts divide ; that if you ask what such a one is good for ? the answer is ; he is good for himself , and good to breed brawles , and divide a church ; a kingdome divided against it self , cannot stand ; & therfore hereby you cast off this kingdom . oh , christians should pray for this , and mourn for want of this ; and study peace , & follow it : it should be death to differ , or side , or make a party , one against another . 2. earnest prayer for the church , & all in it besides thy self : and that with striving with god , till an answer is given : stretcht-out prayers , as they made for peer . james 5. 16. confess your faults one to another , and pray one for ather , that you may be healed . and so iude 20. but ye beloved , building up your selves in your most holy saith , praying in the holy ghost . this is a meanes to edifie one another , when there is inlargednesse of heart to pray one for another ; psalme 122. 8. for my bret●●●● sake , i 'le wish thy peace . sometimes a christian can do others little good ; yet he will wrastle for him in his prayers to god : one knowes not the good comes here●● ; if withall a man keeps a good conscience , making conscience of his wayes . and 't is one of the greatest priviledges that a man hath , when once he hath a share in all the prayers of the saints as his own ; and it answers that quere , what is a christian the better for the liberties of the church ? matth. 18. 19. again , i say unto you ; that if two of you shall agree on earth , as touching any thing they shall ask , it shall be done for them of my father which is in heaven . v. 20. for where two or three are gathered together in my name , there i am in the midd'st of them . now when people are false herein to their brethren , and to their covenant ; to their god , and to their own soules ; ( for there is no one prayer thou makest that shall be lost ; but if it attain not a blessing for others , it shall return again into thy bosome . ) when there shall be no heart to spend prayer , or shed tears for them , whom christ hath shed his blood for ; now , you cast off the kingdome of christ. oh brethren , consider of it , when there shall be many a soul in a church taken by satans temptations , and held in temptations , and ready to be overcome by temptations ; and it may bee , would not be so , but because thou dost not pray ; publick ordinances , the ministery of the word , little good done thereby ; because thou hast no heart to pray . acts 4. 31. and when they had prayed , the place was shaken where they were met together ; and they were all filled with the holy ghost . this is the reason , the hearts of thy children , servants , and fellow-brethren remain secure and unshaken by all the sermons they hear ; nothing doth them good , nothing will pierce or penetrate their adamant-like hearts ; because , thou hast no heart to pray for them , or at least , not to purpose . 3. timely exhortation ; when brethren are dead-hearted , and heartlesse in their christian course . heb. 3. 12 , 13. take heed brethren , lest there be in any of you an evil heart of unbelief in departing from the living god ; but exhort one another whiles it is called to day , lest any of you be hardned through the deceitfulnesse of sin . brotherly exhortation is a remedy against apostasie of heart ; for though a man cannot convince another , yet he may exhort him ; and 't is to be done in season , whiles it 's called to day , with due respect , and taking notice of what good there is , with much wisdome , and a spirit of humility , or else thou spoilest all thou medlest withall ; putting your selves in their estate , and with hearty unfeigned prayer , that the lord would accompany the same with his blessing . heb. 10. 24. consider one another , to provoke unto love and good works . look over the congregation , and consider such a brothers or sisters estate ; one is poor and low , another falling , another very much altered : now in some cases , a private brother may do more than a minister ; the lord help us , and stir us up to this work : now when this is neglected , many soules are hardned . 4. instructing and teaching one another , as occasion serves ; rom. 15. 14. and i my self also am perswaded of you my brethren , that you also are full of goodnesse , filled with all knowledge , able to admonish one another . they were able for to instruct and teach one another . isa. 54. 13. they shall be all taught of god. what god teacheth thee , that do thou teach others ; what thou gainest by hearing , or by praying , or meditation ; by putting questions to others , sometimes to teach , and sometimes to be taught ; and this do , if possible , in all occasionall meetings , and worldly discourses ; mix with it some sweet truth that god hath taught thee . but now on the other side , when christians shall meet , and a 〈◊〉 is the worse for their fruitlesse discourse , no savo●● of any thing of god ; let them meet never so long or o●●en , walking or sitting , this is sad . 5. in comforting those that be sad ; thes. 5. 14. and 4. ult . comfort the feeble-minded , and support the weak ; wherefore , comfort one another with these wo●●s . there are many sad hearts in gods church , and sad things are as wounds to a mans limbs , that make him halt or fall . oh brethren , be much in this work , 2 cor. 1. 4. who comforteth us in all our tribulation , that we may be able to comfort them which are in any trouble , by the comfort wherewith we our selves are comforted of god. that a soul may say , such a one came to me , and spake some few words to me ; but they were as seasonable , as though the lord had sent an angel from heaven to speak to me , and of more worth , than if he had given me ●any pounds : but now , when this also is neglected , that one christian hath not a word of encouragement to another , but dry and savourless discourse ; this the lord takes very ill at the hands of his people , that have received comfort from himself in the day of their sorrow and distresse . 6. restoring a brother fallen with a spirit of meekness ; gal. 6. 1 , 2. brethren , of any be overtaken with a fault , ye which are sprituall , restore such a one with a spirit of meeknesse . oh , how will a poor soul blesse the for such a brothers prayers , admonitions , and exhortations , when the lord shall have brought his heart back again to himself ; although before he did most of all disesteem and vil●fie him . now , when these are not used , or not with a spirit of meeknesse improved , that a man never blesseth god for these ; the lord jesus is pulled down from his throne , when not done according to the ability , time and place that the lord affords . and this i wish , the churches mourn not for another day : for my own part , i do adjudge my self before god and men , as most guilty of this , that i enjoy many sweet ordinances , and we improve them not ; and hence , the glory of the lord fils not his tabernacle , abides not on his churches , either to draw others to them , or to make others abundantly blesse god for them . now here i will shew you the causes of this . 1. not gaining much in private duties , in prayer , meditation , reading , and daily examination of a mans own heart : and hence they cannot do good , because they receive none , or very little themselves ; they have not a treasure within , hence they can spend little , have no heart or ability to exhort , instruct , comfort : he that keeps not his shop , his shop will never keep him . as psal 41. 6. his heart gathereth iniquity to it self , when he goeth abroad , he telleth it . 2. a low spirit , which makes a man to have low thoughts , and endeavours , i mean not an humble , but a narrow spirit , not inlarged to hold much , or to do much , hence it doth little . as take a plain countrey-man , he neither seeks or regards the affaires of the state in publick , because his spirit and condition is low ; but princes do mind and attend to the affaires of the kingdome , to advance it ; because their condition is high , and they know it . moses , he suffered reproach with the people of god , losse of all the honour and pleasure of phara●hs out ; feared not pharaoh , nor losse of life for their sakes : for , he saw that god which is invisible ; like saul , when once a ringdome comes to be in his eye , he leaves off to seek the asses . 3. sloth . there are thornes , prov. 15. 19. and lions , prov. 26. 13. in a sluggards way : there be many difficulties , businesses , occasions , and objections ; when as if once he were resolved to break thorough them , then the work would go on : like a man , when he is in his warm bed , he is loth to rise ; but when he is up , he would not be in his bed again , if he might be hired again to put off his clothes : i shall get no good ; saith one , nor do none , saith another ; and when these businesses are past , and occasions over ; and at another time , i will seek god , and go about gods work ; and thus a slothfull spirit hinders . 4. want of faith. 2 cor. 4. 13. we believe , and hence we speak . faith empties us most , and hence fils us with spirit and life of christ jesus ; hence steven , full of faith , and the holy ghost . a lively christian , when he comes in another christians company , it may be he knows not what to speak ; but he looks up to christ , and sayes ; now lord , here is an opportunity in doing or receiving some good ; and therefore now lord help . 5. want of fear of god , and consolation of the spirit of god ▪ from the sense of gods love . acts 9. 31. they wal●●● 〈◊〉 the fear of the lord , and consolations of th● holy ghost : the church was edified by the consolations of the holy ghost . a man that 's wounded , keeps within , and stirs not ; but when he is in health and strength , now hard work is his meat , he cannot live except he work . 1 cor. 15. ult . 6. not considering the shortnesse of our time of sowing . heb. 10. 25. whereas , if men were on their death-bed , they would wish , oh , that i had walked more blamelesly , and fruitfully ; men care not for a comfortable reckoning as yet . there are two causes why they receive no good . 1. from a mean esteem of the saints ; looking on them as men , and not as an ordinance of christ ; their persons , prayers , and speeches . and this is a rule ; men never gain any good by that ordinance which they despise : if all were scholars , ministers , or saints glorified , they could then esteem them . hence , eph 4. 16. edifying is by love ; making increase of the body , edifying it self in love . 2. from want of being poor in spirit , and sensible of their extream need of christ , continually in all means : beggers will pick up crums , and watch for a word of encouragement . isa. 11. 6. a little childe shall lead the wolf and the lion ; that is , when the lord hath humbled the heart of a man. oh , when a christian thinks none so poor and shallow , and heartlesse as i , and every one is better than i , however i need more than any : this soul will be glad to suck the brest ; and the lord will fill others with light and life , and his own bowels , to do such a one good . whereas , else they are shut up , and they find no good conveyed to them by any of the ordinances of the lord , nor any presence of god in them . 3. there is a ministeriall power , committed from christ by the church to the ruling officers thereof . i say , by the church , for all power in the church , is properly christs , yet he nextly communicates it ordinarily to his church , or multitude of beleevers , to whom is committed the supreme power of the keyes in his word , and a binding and loosing , as hath been shewen ; and by this church , this power hath been by christs appointment , and still is , to be communicated to those that are chosen out of themselves , to be officers and rulers over them in the lord , to exercise the power of christ over them according to his will. hence the very power of binding and loosing , opening and shutting , given to the church , is also given to peter and the rest of the apostles , and the successors of christs apostles in doctrine , sent of christ , iohn 20. 23. whosoevers sins ye remit , they are remitted ; &c. because , though the power of communication of it is in the churches hand , yet the power of usuall administration of it is in their hand ; whiles they exercise it according to christ , yet by the church . and hence paul puts a difference between this extraordinary ministery , as apos●leship , and ordinary . gal. 1. 1. an apostle not of men , not by the will of men , but by christ ; for the church , not by it : now this i say , is by the church from christ. hence , acts 20. 28. the holy ghost haoh made them overseers ; so that 't is no invention of man , or act of man , or the power of man ; but of christ , and hence refuse to be under this power ; men cast off the yoke and power of christ jesus . for though the estate of the church be democraticall and popular ; and hence no publick administrations or ordinances are to be administrated publickly , without notice and consent of the church ; yet the government of it under christ , the mediator and monarch of his church ; t is aristocraticall , and by some chief , gifted by christ , chosen by the people to rule them in the name of christ , who are unable , and unfit to be all rulers themselves ; and to cast off these , or not to be ruled by these ; is to cast off christ. luke 10. 16. he that rejecteth you , rejecteth me . numb . 16. 3. you are gathered together against the lord ; the lord accounts himself opposed and resisted , when the officers of his church are slighted , and their government despised . quest. what is this power ? answ. 1. negatively : 1. it is not any lordly pompous power , to bear the bell of great smoakie titles , to govern in worldly pomp ; or by worldly rewards , and civill punishments . 2 cor. 10. 4. the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds . it shall not be so with you , saith christ ; but as i have been without all worldly s●ate , so must you be one to another . and hence , 1 peter 5. 4. not being lords over gods heritage : christ never gave his ministers power of opening and shutting the doors of new-gate , and bonners cole-house if they would not sub●●●ibe , or to confute mens opinions with their own lawes , and bind consciences with chaines of iron , or to promote his servants by spirituall livings . christ himself refused to be a judge in civill causes ; hence some of our divines , when they would grant that peter was christs successor , and the bishop of rome peters and christs vicar ; yet as christ being on earth , exercised no civill power , so much less may these . 2. 't is not any antichristian illimated power , viz. to have power over many churches ( for that 's the main spiritual antichristian externall power ) and the ministers thereof ; for we read in scripture of many elders and bishops in the same church , acts 20. 28. but never of any one ordinary minister , or officer over many churches ; either to govern , or to baptize , as the anabaptists would among them , as many godly plead for now in the misty confusion of england . and look as we cry out of one minister non-resident , that shall have six or ten livings , though he give never so good a stipend ; not only because of his pride and covetousnesse , but because of his unconscionablenesse , &c. so here much more of one man overseer over many congregations , it may be an hundred at least . 3. 't is not any magisterial power , diotrephes-like ; either to do what they will , mat. 23. 8. and their wills to be their law ; no , matth. 28. 20 , teach , all that i command you : if they do sin , their persons are under the censure of the church , in case of manifest offence and scandall by the mouthes of two or three witnesses who being members of the whole church , and under it , and being sinfull members ; may , if the case need it , be proceeded against by the whole . neither have they any power to act any publick ordinance which concerns the whole church , and where 't is bound by christ to judge , without the privity and consent of the church , as to elect officers , admit members , cast out offenders in the vestry without the knowledge of the church , one of the blaines of the reformed churches , which the apostles with their extraordinary power never did themselves , much le●e should these . 1 cor. 5. 4. they have no immediate power of rule immediately given by christ , over any one particular church , but mediate by that church where they are ; their gifts of teaching and ruling are immediately from christ ; but their actuall power to exercise it over this or that particular congregation , is by that church only . hence deacons that were only to take care for the outward estate of the church . act 6. 3 , 4. they were ordained by lifting up their hands . this is apostolicall power , and an intrusion , and cuts asunder the force of the argument of master ball his book of power for presbytery , &c. 2. what is their power affirmatively ? answ. 1. they have a power given them of ruling and governing from christ by the people ; hence they are called rulers , and such as rule , and are over gods church ; hence they have strict charge and command from the lord to do it . hence paul at ephesus , when he was with them three years , yet had rulers there ; and vers . 28. feed gods stock bought by bloud ; over which , not men , but the holy ghost hath made you overseers ; christs church being like sheep , apt to stray and perish , unlesse these watch against wolves , and these the apostle at his last parting left ; hence also , they are to give an account of it at the last day . heb. 13. hence th●se cast off the lords government over them , who will have no rulers or governours in churches , who shall either speak it or think it , but leave all to themselves and their liberty ; to teach , baptize , to order things in church , and so by this means they are not only single members or officers ; but pastor , and teacher , and elder and all . this generation of men , sons of korah ▪ are risen up in these latter times ; especially amongst ana●aptists , familists , and rigid separatists , and who are privily crept into new-england churches ; whose condemnation sleeps not , satan carrying them to extreams , and pride lifting them up above themselves , above men , above officers , above ordinances , and above god. that look as common-wealths are under greatest bondage , where there is an anarchy , where every one must be a slave , because every one must be a master ; so in the churches , no greater bondage can come than this , the foundation of all confusion , and the scand●ll of the wayes of god which through mercy his people here enjoy . 2. this power is more than any one private member hath in the church , who is not an officer ; it would be a most simple ridiculous thing , if there should be election , ordination , many prayers , much triall of men , for to rule , and guide , and govern , separation from the rest , and yet not to have any more power than one private member . hence the apostle sayes , submit to them that are over you , 1 thessalonians 5. 12. and hebrews 13. 17. obey them ●●at guide you , or rule over you . hence those that do acknowledge governours in the church for names sake , but they are such as have no more power than a private brother ; they do but allow the name , but deny the thing : hence say they , they are to watch ; so are private members : they are to admonish ; so is every private member : they are to rule ; the word signifies to guide and go before another . answ. 1. the word to rule , 1 thes. 5. 12. is the same word with 1. tim. 3. 4 , 5. he that rules his own house , which is a little more than they that are besides him in the family ; though this be not such a paternall power , yet it is somewhat more than that of private members . and that heb. 13. 17. is a word which is the same with that in matth. 2. 6. governour , particularly spoken of christs government , to feed otherwise than private members . answ. 2. 't is true , they are to watch and admonish in way of christian duty ; but others in way of christs authority , as being his ambassadors , and sent of him ; as in a family , one servant should watch over another ; but the chief steward , he is to do it with authority in the absence of his lord. and hence doth it with more majesty and power , and it takes , or should take deeper impression ; so it is in elders of a church . hence also , when men shall cry for liberty to speak , an elder forbids it ; what , may not the church have liberty ? true , but you are not a church . an elder reproves , and they will reprove again : what , shall not the church have liberty ? an elder gives reasons strong , and unanswerable for some thing to be done ; a young fellow shall step up , and say , without ground , or shew of it , that 's your light , and mine is otherwise : what , may not the church have liberty ? yes , but you are not the church ; this is very sad , and hath been a root of greatest scandall that ever gods wayes had . if elders sin openly , 't is another case , and somewhat also is there to be done ; submit your selves one to another , much more to an elder , &c. 3. in the execution of their office according to christ , they are over the whole church . their persons indeed ase under them , in case they sin , and sin in the execution of their office , they are to be subject , not only to the whole , but to the last member of the church : suppose the sin be not only suspected , or reported , or apprehended by one , but two or three witnesses at least , as 1 tim. 5. 19. but whiles they execute it according to christ , they are therein above the church , and 't is bound to be subject therein ; and not to be subject , is to refuse to be under christs government . hence , heb. 13. obey them that rule you ; he speaks to the whole church , which was not in evill , but in good things according to god ; and yet in evill things , look on them as those over them . exempli gratiâ , a minister in the execution of his office , let him preach christs eternall truth , deliver it and prove it ; what ever humane weaknesses there be in him , what ever darknesse there is in others , yet he is therein above churches , kings or angels ; and they shall answer it at the great day , that do not submit . in regard of my person said luther , i 'le fall down before any , but in regard of the truth i administer , i look on the kings of the earth as nits , nay dust , &c. ad regem angl. so in the power of the keys in opening and shutting out members ; they have tried and proved such a one ; if they sin , as they may , then give them reasons ; but if not , they are bound to submit . and that not as unto other christians , but as unto an ordinance , stampt with an authority of god upon them ; in ●eed they are not to do any such thing without the presence , consent , and judiciary power of the church ; and the church may not submit to what elders propose to be christs mind ; but then they cast ●ff the lords power , which they are to answer for another day . 1 cor. 12. 28. they are called governours . now as a ruler of a ship is to order it , though a king be in it , over him in that respect , and the king is to be guided by him , whiles he guides it right ; but if not , the king hath power over him , to command others to take the place , or cast him over board . 't is true , they are but servants to the church , because they are by the church , for the church , and to help the church , 2 cor. 1. 24. and are subject to them if they sin ; but yet they are servants unto christ , and in exercising his power according to him ▪ above the church . 2 cor. 4 , 5. we preach christ , and our selves your servants for christ ; yet therein above them : hence being their servants ; if they sin , they are under the censure of the church , and the church may cast them by . so being christs servants ; if not submitted to , the lord doth account himself cast off . 1. because their power thus rightly executed , is the power of christ jesus : hence refuse it , you refuse to be subject to him ; if men wil not be ruled by gods ordinances . but will rule ordinances , they go about to tule christ. 2. because , if there shall be no subjection here , 't is profest licentiousnesse , and not liberty in churches ; you have liberty , but what liberty ? to be subject to christs power in pure liberty , and that in his servants . now when men will not , and shall refuse , without shewing reason , or convicting elders of sin ; this is to cast off the government of christ. 3. elders are helpers of people , and there is no people but will stand in need of such helps , if humble , and able to discern , to attend the publick good , to teach and convince , &c. hence , when there is no sin appearing in the execution of their office , they should with a holy ●ear submit ; and say , if ye be faithfull watchmen , what am i that i should be unsatisfied ? my ignorance may mislead others , &c. 4. they have power to over-see , when they see cause , acts 20. 28. and to see into , and enquire into the estate of the stock of god , to know their spirituall condition , so far as is fit to be known , that so they may be comforted in the work of christ ; though there be no sin break out , not they come to them , 1. thes. 3. 5 , 6. the apostle enquired into their faith , charity , and prayer , vers . 7. and hence was comforted , &c. and this paul doth not as an extraordinary man , but leaves his example as a president to the elders of ephesus ; to go from house to house , and enquire , to teach and exhort , acts 20. for elders are to prevent scandals as well as to remove them , left when they come they say , oh that i had known this before , especially where they see need . now hence it is that men cast off the government of christ , when they will not have their spirituall condition searched into , the elders foot is now too great for his shoe , i am to give an account to god ; so are they also of thee ; now thou canst not give it if thou enquirest not how thy condition stands , neither can they with comfort unlesse thou tellest them how it stands with thee . 't is true there are many secret things they can never find out yet they are to attend their duty . the ministers charge is to cast the seed , the elders duty is to enquire after the fruit in the husbandry of christ ; it is a sad condition when a man hath such a wound that he will not go to the lord for help , because hee loves it ; and will not have man to know it , at because hee is ashamed of it ; but you shall know it , the last day that the lord would have healed you , and you would not , but can quarrell and snap at the elders when they come to enquire of your condition ? and why do ye inquire ; you take too much on you . 5. they have power to guide , and counsell , and warn the church , at least in all weighty affaires which may concern them and their common good : hence they are called guides and leaders to the people , heb. 13. 17. mal. 2. 7. i do not mean in all personall things . acts 20. 31. i warned you of wolves , &c. hence 1. for members in matters of great and weighty affaires which concern the good of the whole church , may all churches , never to enquire at abel is casting off the lord , as in election of offices in church , and magistrates in the common-wealth , &c. 2. hence to receive any opinion different from all the elders in the church , and never ●o much as speak , much lesse come to a sad debate about it , is to cast off this yoke , and contrary to covenant , and elders would never have undertook the care of the church without it ; and it sads their hearts that they do their work feebly . 3. hence to propose a doubtfull question to the church , which may trouble , or bring an offenders sin to the church without counsell of the elders , who may encourage them if of god , and ripen it for the church , or discourage it if not of god. christ when he writes to the churches , he superscribes his epistles to the angels ; and if one man may propose a doubtfull opinion , another may , and a third , and one may side with another , and so much confusion will follow . 4. hence when men shall not take warning of evils to come upon evident grounds , it 's casting off the lords yoke ; and when they come on thee , thou mayest say it is because i have refused to hearken to my watchers , they warned me of this , and it may be you will find else such evils which the seripture notes , according to the word of the lord by his servant elisha , so will the lord make good the words and threatnings of his faithfull servants . 5. they have power of publick reproof of any member of the church , in case of plain , open and publick offences ; others without leave cannot , nor ought not , although others may tell them , reproofs are part of the power peculiar to the governours in any society , where governours are present especially , and at hand ; as now in a family , no wise man will suffer brawles amongst his children or servants , but sayes he , tell me . 1. tim 5. 20. now this is sad when a man cannot forbear reproof of others , nor hear reproofs of elder , but turns again , and will be judge in his own cause though never so grosse , a sign of an extream froward high spirit , hosea 4. 4. which makes the lord to take away elders as soon as any sin is committed , and stop their mouths . exod. 2. who made thee a iudge , &c. and when afflictions come , and you then enquire , what is the cause of it ? you may be sure this is one , even by the confession of the blindest deboist ones . prov. 5. 12. how have i hated instruction , and not obeyed the voice of my teachers ? 6. they are to feed with power , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , every one in their places , publickly instructing , exhorting , comforting , and privately also ; which though private men may do , yet here is the stamp of authority also , and so the more power the more blessing usually , if god be acknowledged therein . acts. 20. 28. hence . 1. when men despise their food ; they are poor things they speak , and they can see no matter in them ; and that after study , prayers and tears , &c. and so cast it by ; this is to cast off the lord. 2. when men grow glutted and full , mal. 1. ult . although they cannot a bit , and hence thrive not , but a spirit of slumber and a deep sleep grows on them , that they cannot be awakened by all the ordinances of god , these things call for chains . amos 8. 12. when will these sabbaths be ended ? for which the lord threatens a ●amin , and then you shall know the worth of them in the want of them . these things i speak . 1. because i see the apostle in many of his epistles layes this charge on the people . heb. 13. 7 , 17. 't is twice repeated . 1. lest officers be sadded in their work that 's heavy . 2. lest it be unprofitable for you ; you think to get this and that good by it , but it will be nothing in the conclusion . 2. because we lie under slander of many , and that godly , as if elders in churches were but only ciphers . 3. because people begin to run to extreames , elders taking all to themselves , and people taking all for themselves . 4. because if here be not attendance you quickly see the miserable ruine and fall of churches , more sad than the burning of solomons temple . 't is observed of ierobeam when he was sacrificing he had no leprosie , but whe● he stretched out his hand against the prophet it was withered ; for the lord will not bear here , they may be depised , and you may think your selves kings without them , 1 cor. 4. 8. and they will say so , they may rule as they will , but you will do as you list . but the lord will be provoked for this , all satans subtilty lies here ; disgrace the elder sayes one , divide them sayes ▪ another , pull thom down sayes the third , that there may be no king in israel , no nor in sion , that we may do what is right in our own eyes . 3. try when the externall kingdome of christ in a common-wealth is cast off ; for when any common-wealth is ordered according to the sacred will of christ , by such persons especially whose aim is to advance the kingdome of christ by their rule and power , 't is then become the kingdome of christ jesus . and hence , revel . 11. 15. when the seventh trumpet is blown , and the lords last wo is come upon the world and the kingdoms thereof , which have opposed christ , and those kingdomes are turned to imbrace the gospell , and submit to the power of christ in the same , then it 's said , the kingdomes of the world are become the kingdomes of christ ; it 's not said , christs kingdome is become the kingdome of the word , as if christ should put down civill authority , and exercise rule by it himself , but the kingdomes of the world , i.e. the various kingdomes are become christs , i.e. to advance it , and debase themselves at his feet . eph. 1. 2● . it 's said , all things are put under christs feet , and he is head over all things to the church , ( that is universally , chiefly ▪ nextly , particularly , ) so then earths kingdomes when they are subject to christ , for his ends , now they exercise the kingdome of christ , in a manner ; and hence to cast off this , is to cast off the kingdome of christ , and so to provoke the lord to put us under bondage . quest. when is christs power and kingdome cast off here ? answ. there is a double power in the kingdoms of the world , which i suppose , when they become christs kingdomes , they will retain . first , there is some supreme or higher power ; in the chief magistrates , ptinces , or chief court of justice . secondly , there is some inferiour power , by some superiour power , set over particular persons , cities , and towns , for the well ordering of them . the ground of this is , that naturall necessity which iethro propounded from god to moses , exod. 18. 17 , 18. ' t is not good for thee to be alone , but thou wilt both wear out thy self , and thy people . publick authority must have many eyes , and many hands ; and like a river that is to water a countrey , it must have many streams : and hence they had in the common-wealth of israel , which was for god , in every city judges , and in towns , such as were over fifties and tens , exod. 18. 25. which it seemes continued long , till all fit men for government were taken away ; and then isaiah 3. 3. their condition is lamented . now the form of this government is not in all common-wealths alike ; the lord not binding to any ; and hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ordinance of men . hence it is a foolish vanity to ask a warrant in scripture for such a form of government ; for humane wisdome may teach this , though not in church-government . yet this supreme and inferiour government hath been in all kingdomes , 1 pet. 2. 13 , 14. to both which subjection is required ; to refuse to give it , is to cast off the lords government ; and there are couched four reasons in that place to prove this . 1. do it for the lords sake , for the name of christ ; and that honour and majesty of christ stamped on them , submit ; hence cast them off , you cast by respect unto ; nay , the name of christ jesus . 2. because they are in the room of the lord , to do the work of the lord ; in punishing evil doers , and for the praise of them that do well . it 's true , they may abuse their power otherwise ; but yet their power is one thing , and their abuse of it another . 3. because , this is the will of christ , and you do well in it ; and so you shall stop the mouthes of foolishmen , apt to speak against you for sin . 4. because , this is the liberty of christ , vers . 6. and you are servants to christ in it ; and to do otherwise is licentiousnesse ; and their liberty to exempt themselves from the power of lawfull authority , was but a cloak of it . for so it seems in those dayes , some held it part of their christian liberty to be free from all bonds ; and said , that christ had made them kings on earth , &c. so that if they did cast off subjection , they did cast of the name of christ , power of christ , will of christ , liberty of christ jesus . even under heathen magistrates ; what then do they that cast it off under others ? quest. 2 ▪ when is christs government cast off in respect of the supreme power ? answ. those that know the questions about the power of princes and people , especially revived in these last dayes ; cannot but know the field is large , where now i am , i shall be wholly silent ; unlesse i saw greater cause of speaking than i do , and only point out two or three particulars to prevent such sins as stand next to the door ; to break in upon this power . 1. when men cast off secretly dread , and fear , and reverence of the majesty , dominion and sovereignty that god stamps upon authority ; and so come to have low , mean thoughts of them , and contempt of them . it 's true , none should be elected , but such as men can honour for some eminency or other , and that of god , seen in them . able men fearing god , chief amongst the people ; was the counsell of god by iethro and m●ses ; but when they be elected , now to despise them , and hence not to bow the knee , or stir the hat , and speak rudely before them ; it 's casting off , not only their power in sight of god ; but the very root of it , which is honour : and hence in the fifth commandment , all duties to them are comprehended under the word honour . and who sees not but this is a sin , which is apt to attend the spirits of men in a place of liberty , and in our weak beginnings , and day of small things ? reports are abroad , that no men of worth are respected ; and hence the countrey is neglected . i cannot say so after many thoughts ; for i am perswaded no place in europe more ready to honour men of publick spirits , and of eminency in piety , and humility ; without the seeing of which , no countrey more apt to vilisie ; because grace is the glory in the eye of a countrey led by religion : but take heed , lest such a spirit be all us ; lest the lord put out our lamps , and cast our crown down to the ground . 2. when men seek to pluck the sword of revenge for sin hurting the commonwealth , out of their hands ; without which , the greatest power in a common-wealth , is but a pageant , and a meer vanity , almost a nullity . hence , rom. 13. 4. he is gods minister ; y●s ; when he gives good counsell ▪ and when he is a revenger , to execute wrath on him that doth evill : so that be the evill what it will be , if it hurt the common-wealth , or be against any wholesome law thereof ; he is gods minister to punish it civilly . in the first reformation of geneva , there were as many heresies and errours almost as truths of god ; servetus , he denyed the deity of christ ; whereupon the magistrate put him to death , who dyed with extream horror ; whereupon heresies being begun to be s●ibb'd aud blasted , bellius writes a book : 1. that men should punish no heresie at all ; but be mercifull and ●eek , as christ was to the adulterous woman . 2. if they did ; yet that magistrates they should not punish for errors or heresies . 3. if they did , yet not with such severity as they begun . to all which , beza hath given a most learned and solid answer , detesting the hypocrisie of the man , and the sad consequences of such opinions , if their power should be diminished . i conceive , 't is casting off christs power , to take away power from magistrates to punish sins against the first table , of which errors and heresi●s in religion are part . it 's as clear as the sun , that the kings of ia●ah that were g●dly did it , and were commended for it ; and 't is as clear , they were commended for it ; not as types of christ , but because they did therein that which was right in gods eyes , and according to the commandment of the lord ; which judiciall commandments , concerning the punishing of sabbath-breakers , false prophets , hereticks , &c. g●ds fence to preserve morall lawes ; 〈◊〉 are of morall equity , and so to be observed to this day of christian magistrates , &c. to exempt clergy-men in matters of religion from the power of the civill sword , is that ●●pery ; by means of which antichrist hath risen , and hath continued in his pomp and power so long together , the indulgence of princes towards the papal function in matters of religion , hath undone christendome . 't is true , every error is not to be immediately committed but when 't is like a gangrene , of a spreading nature , then the magistrate in due time must cut it off speedily . ohject . leave them to the church . answ. true ▪ leave them 1. there . but 2. sometimes the church will not , sometimes they are not of any church . a ●apist , an arminian may come in and leaven and damne many a soul , for which they had better never been ; if it were but one , and if he sayes , i do it with a meek spirit , ( their trick of late ) and none must meddle , because mercy must be shewen to their wolves : a wise shepherd had rather let a hunter come in and kill one of his sheep , then let a wolf or fox escape , acts 20. 29 and see his people persecuted , than their soules worried . heresie and error hath this property ; it ever dies by severe opposition , and truth ever riseth the more ; because christ is against the one , hence it must fall ; but or the other , hence it shall rise by its fall : hence , set your selves against this , 't is to oppose the power of christ jesus and hence in henry the 8th time , the abbies fell , and never could rise to this day ; but the six articles against the saints pursued with blood , made them increase the more . 3. when men will not submit to the wholesome laws of magistra●●s ; which are either fundamentall , and continuing ; or o●ders that have their date and time of expiring , made for common good . when men will either have 〈◊〉 laws , or as good as none , or submit to none but what they please , deut. 17. 12. he that will not hea●ken , but do pres●mptuously , shall dye ; he being the minister of the 〈◊〉 ; and indeed it is to cast off the lord. i go not about here to establish a sovereign power in magistrates , when is proper to god , to ma●e what lawes they will , about civi●l , religious , or indifferent things , and then people to 〈…〉 for no other ●eason , but because of their will● under which notion , superstition in churches hath been ushered and maintained , you must 〈…〉 : in that case , it 's better to s●ffer than to sin , and nor to do , than do . but suppose the lawes just , righteous , holy , and for publick good , and that apparently so , and not in saying so only : now here , to cast off lawes , is to cast off christ. there are two things especially , which are the cause and occasion of the breach of all other lawes ; and the strongest sins and sweetest , which men , young men especially , the hopes of the common wealth , are catcht with , prov. 2. 13 , 16. 1. who●edome , secret lusts and wa●tonnesse , and other strange lusts which i ●●ase a●d dare not name , 1 kings 1● . 24. the sin before shishah came , a sin which many times solomon cannot see thorow his window , nor the eye of authority discern ; but god will judge for it , heb. 13. 5 ▪ and if he be ●udge , who shall be thy jailor , but satan ? and what shall be thy sentence , but death ? and what thy ●naines , but a hard heart for the present , and horrour afterward ? a sin which pollutes the very earth , the land , the very dust of the ground ; and the cause of all sin almost in a place , as drunkennesse , idleness , corrupt opinions , scoffing at the ministers of god , and wayes of god : for i seldom knew a persecutor , but he was an adulterer , though it 's not alwayes true ; and in the end , poverty and ruine . and know it , though no mans eye has seen thee , no power of magistrate can reach thee ; this word shall be fire to consume thee , unlesse thou repent : for thy looks , thy lusts , thy dalliances , thy thoughts , thy speeches , thy endeavours this way , much more for the thing . mans law shall not bind you here , because it cannot reach you ; but know , that christ is cast off by you . 2. loose company , vain men , prov. 25. 3 , 4. a common-wealth is a refined vessell of use of god , and judgement is established ; when these are taken away , your knors of loose company . take a poor souldier alone , he is as other men , but when they are got into a knot together ; now they grow strong against all ●aws of god or men . so here , the knot of good fellowship hath been the bane of the flourishing state of england , meeting in tavernes and such places ; and the cause of wheredome , and of all evill commonly in a nation . for hence ▪ much precious time is lost ; which if spent in praying , as in sporting with th●● , many a young mans soul had been blessed : hence , s●metimes dicing , feasting , excessive drinking , merry 〈◊〉 , which take off all spiritual joy : hence filthy songs , and lascivious speeches ; by which hopefull young men are i●s●a●ed , and taught to do wickedly , and so knit to them ; that it's death to part with them , and it 's better to burn a whole town , than to poyson one hopefull young man. next to communion with wanton women , i have ever looked on unnecessary fellowship with graceless men , as the next . well , know it , you cast off the lords g●vernment from you by his servants , which will be sad to answer for another day . and as the prophet said to iehosaphat , shouldest thou love them that hate the lord ? his wrath is against thee for this : so say i to thee . quest. 3. inferiour power , when is that cast off , viz. in particular cities or townes by meaner persons ? answ. i shall expresse it in three things chiefly . 1. when souldiers in particular towns , cast off respect , care , conscience to the commands of their leaders set over them of god , and who under god are the walls of outward safety for the countrey ; 't is not now an artillery day , only i must speak a word , because it 's a thing of moment , and matter of great conscience with me . ●suppose , in such a place at least , according to the centurio●s example amongst heathens , mat. 8. 9. a word of a commander to any of them should be a law . i say to one , go , ●ee goes . now for men to come when they l●st to those meetings , and so time is lost , and when they do come , no care ; i had almost said conscience , to mind their work in hand , and do it with all their might , as it to which they are called ; but officers may speak , charge , cry , yea strike sometimes , yet heed not , it 's intolerable ; but that members of churches , which should be examples to others should do this , at least it is but brutishnesse . but i do wonder what rules of conscience such do walk by , and if they do , where is their tendernesse to withdraw their shoulders from under the work ? which if there be but english blood in a christian , he will endeavour to be perfect in his art herein : but if grace , much more , that he may make one stone in the wall , and be fit to shed his blood , if need be , for the defence of christs servants , churches , and cause of god. 2. when any town doth cast off the power and rule of townsmen , set by the supreme magistrate to make such orders as may make for the publick weal thereof . i know sometimes men may not be so able , wise , and carry matters imprudently : town-orders may also sometimes want that weight , that wisdome , those cautions , that mature consideration as is meet , as also that due & prudent publication , that all may know of them , with records 〈◊〉 them . but take town-orders that be deliberatly 〈…〉 published , for the publick peace , prof●●● , 〈…〉 place , to oppose these , or persons that 〈…〉 much care , fear , tendernesse ; if i know 〈…〉 of a crying nature , provoking god , 〈…〉 government . i confesse , if there be not 〈…〉 no way of living under any gov●●nment 〈…〉 or common-wealth , if the publick affaires of 〈…〉 cast off . i know sometimes , godly 〈…〉 through weaknesse , want of light , 〈…〉 and violent tentation , oppose here ; but i am perswaded if they be the lords , he will in time humble them for it , and make them better after it . i know the answer to two questions would clear up all the doubts about this matter , 1. what prudence should be used in making lawes ? 2. how farre those humane lawes and town-orders bind conscience ? but i cannot attend these ; only six things i would here say . 1. the will and law of god only hath supreme absolute and sovereign power to bind conscience ( i. e. to urge it or constrain either to excuse for doing well , or to accuse for sin ; for conscience is at liberty without this ) this is a truth urged by all orthodox protestant divines against the papists ; so that no law can immediately bind conscience but gods. 1. because he only is lord of conscience ; because he made it , and governs it , and only knows it ; and hence he only is fit to prescribe rules for it . 2. because he only can save or destroy the soul ; hath only power to make lawes for the soul to bind conscience . iames 4. 12. there is one law-giver , who is able to save or d●stry . isa. 33. 22. for the law which so binds conscience to a duty that the breach of it is a sin , and that against god : we know that the least sin of it self destroyes the soul , binds it over to death , but none have power to destroy it but the lord himself . 3. because the law is sufficient to guide the whole man , in its whole course , in all the actions or occasions it meddles with , or takes in hand , even in civill as well as in religious matters . prov. 2. 9. wisdom teacheth every good path . psal. 119. 11. i have hid thy word , that i might not sin . whatever one doth without a rule from the word , is not of faith . hence the word descends to the most petty occasions of our lives , it teacheth men how to look , psal. 131. 1. how to speak , mat. 12. 36. it descends to the plaiting of the hair , 1 pet. 3. 5. moving of the feet , isa. 3. 16. and what is of christian liberty hath its freedome from the word : a man must give an account at the last day of every stirring of heart , thoughts , motives , and secret words ; and if so , then it must be according to the rule of the word : and hence the word only hath absolute power to bind masters , servants , and princes how they govern , and people how they subject ; and this the lord hath done to make men take counsell from him , and walk in fear before him , and approve themselves to him , especially townsmen in their places not to consult without god. 2. all good laws and orders inacted in any place by men , are either expresly mentioned in the word , or are to be collected and deducted from the word , as being able to give sufficient direction herein . for all the authority of the highest power on earth in ●●rri●ing of laws , is in this alone , viz. to make prudent ●llection and speciall application of the generall rules , recorded in scripture , to such speciall and peculiar circumstances which may promote the publick weal and good of persons , places , proceedings . prov. 8. 85. by me princes decree justice . ioshua 1. 7 , 8. do what moses commanded , turn not on either hand . object . but i cannot see my way from hence alwayes . meditate therefore on it much , and then thy way shall prosper , &c. many things ioshua did , not particularly set down by moses , but may be collected from it . deut. 1. 17 , 18 , 19 , 20. the king is to have it , that he may prolong his dayes in the midst of israel , in his kingdome . what made rehoboam to turn from these wayes ? he thought he could not stablish his kingdome without it ; that was therefore the ruine of him and his kingdome . 1. this appears , because the word is sufficient to direct , as hath been shewn ; and hence all directions and rules are to be taken from hence . 2. because either men have rules to walk by , or their own wills and apprehensions are to be rules ; but not so , because mens wills are not only corrupt , but it 's a peculiar prerogative to god to be obeyed , because of his will. the reason or wisdome which makes a rule , binds ; which if it be right , is part of the law writ in the heart , which is most plainly seen and fully opened in the word , whence direction is to to be had . 3. humane lawes or orders thus , either set down in the word , or deducted from the word , and applied by those that be in place in townes ; though they do not binde conscience firstly , as humane , or by human● power , ( i. e. as published and imposed by man ; ) 〈…〉 do binde secondarily , i. e. by vertue of the law of god , wherein they are contained , or from whence they are derived and deducted , and according to which 〈…〉 opposed ; they are like subpoenas in the king● name , or writ of arrest , which by vertue of higher power challenge obedience ; and thus to break these , is to 〈◊〉 against god , and makes the conscience liable to punishment from god : and the reason is . 1. because men sin hereby against the lord , and his holy righteous law , because gods law is contained in these ; and what is deducted from the word , is gods word . 1 sam. 8 7. they have not rejected thee , but me . 2. because they sin against the power of the magistrate hereby , and against men in place , and so against more means ; rom. 13. 2. he that resisteth the power , resisteth the ordinance of god , i. e. when they command thee according to god , which the lord takes very ill ; & the meaner the power is ( as in towns ) the more terrible will the lord be , when he comes to visit for it ; hence they receive to themselves damnation , both by god and men . 't is true , if they be not thus according to the word , but rather against the generall rules of it : though men in towns and places are not to be obeyed , yet subjection is their due even then ; i. e. not to refuse obedience with contempt of their persons , places , power , or scandal to their proceedings , or profession of the gospell . revile not the lords high priest ; speak evill of no man ; but rather come in private , and confer with them ; and hear what may be said , and be willing to give and take reason . 4. humane lawes and orders may be known to be according to the word , when they command or forbid such things , as really advance or tend to promote the publick good . this i adde to answer that great question in many scrupulous minds . i cannot see ( so ignorant ) when an order is collected from the generall rules of the word ; n●w this conclusion answers that doubt : for look as the main work of men in place , is to promote publick good ; ( and hence publick spirited men are to be chosen for i● ) so the principall rule is that which god and his word gives them to walk by : whatever really doth tend to the advancement of that ; publish that , record that , and execute that , rom. 13. 4. he is gods m●nister to thee for good : i. e. for the publick good . he is for mens private good , but 't is in reference to publick good ; that as private persons are to attend their work , so publick persons publick g●od . hence , 1. if a law be made for publick hurt , th●t law is not of god. 2. hence , if the law be made only for the private good of themselves , or any particular person , and hurts the publick , that 's not according to god. admirable was ioshuas spirit herein , iosh. 19. 49 , 50. 3. if laws be only in appearance and pretence for publick good , and not really , they bind not ; none must do evill , much lesse make a law of it , for publick good . nothing more usuall than to make civill lawes and orders , crossing gods law , and to pretend publick good ; which ever prove the publick pests and plagues , and cankers of that place , as ieroboams command for religion . some things are forbidden plainly , they make not for publick good , but hurt , the statues of omri . other things are indifferent in their nature , as swine to go abroad , or to be shut up ; but inconvenient in their use , and hurtfull and scandalous , and that really to the generall . they are not for publick good , whatever is pretended . something 's are plainly commanded , they are for the publick good circumstantiated ; some things are indifferent in their nature , but convenient and comfortable in their use , those are indeed according to god. and such things may be discerned , they are so obvious and sensible , of such necessity and such profit , when duly considered by persons not blinded with their private interests . 4. hence things indifferent , which may as well be left undone as done , and so publick good no way advanced , are not of god that any should restrain them : for the liberty which christ hath purchased by his blood , and which gods law gives ; no law of man can abolish , or take away . it 's the cry of the claw-backs of princes , that they have power in things indifferent , i. e. such things which make as much for publick good , not to use , as use ; the truth is , he hath least power here ; because they are idle and idol-lawes , no hurt , nor is there good in them : and hence , some of the most rigid schoolmen maintain such lawes bind not conscience ; we are not to seek our private only ; now all human lawes are helps to seek publick . 5. that lawes made for and according to god for publick good , if they do not destroy some mens particular ; only for some time pinch and presse hard upon his particular good ; or their particular good , men are bound in conscience here to submit . true , 1. if it were possible , all lawes for publick good , should hurt no particular man , and townsmen , if they can ; should help those that are hurt ; yet because no lawes , but usually they will presse on some mans particular ; the heaviest end of a staffe that is to be born , must fall on some mans shoulder , and such lawes must be made . hence a man is to bear and submit cheerfully , i. e. from the rule of love , which will abate of particular for the generall good ; love that more than mine own . 2. the law of justice , a man is to do as he would be done by ; there is no man , but if his good was advanced by the generall , but would be conteut that some particular should be pinched . 3. the law of nature : the stomack is content to be sick , and body weak , to heal the whole body . hence christians should not think that tow●smen are carelesse , unjust , and aimed at their hurt , when it is thus , 1 king. 12. 4. 6. a meer penal law when 't is broke ; the forfeiture is sufficient for the satisfaction of the offence , or trespasse ; but not in a mixt law. first , a penall law is about things of small moment , secondly , 't is not made by way of command , but with an aut , a disjunctive copula ; and is indeed rather a proviso than a law . thirdly , it is in the mind of the law , make satisfactory if the penalty be payed , though the law be not performed , because the publick good in the mind of the law-maker is known to be set forward that way as by obedience to the law . in these cases penalty is enough ; but if the law be mixt , i. e. there is a command it shall de done ; and law-giver is sad , though penalty being paid , as being about a matter of weight ; it may be the livelyhood and comfort of men , as keeping hogs out of corn , and peace in a town , that there be no complaining ; here the penalty will not satisfie , because this is no penall law , but a law indeed deducted from rules of the word of god ; as it is in theft , he that steals , shall pay fourfold ; or that brawles , shall be duckt in the water : suppose one should say , i will suffer my servant to steal or revile ; i hope 't is no offence if he suffer the penalty . yes , but it is , beeause it is not a meer penall law ; the thing is of weight , peace between neighbours , so peace in a town . it 's a flat charge not to break it , and thou knowst such is the honesty and justice of a magistrate , that he will say , i would rather you would never do thus , than offer those to do . hence in gods law christ must suffer , and do also , because gods law is not meerly penal ; but doing the thing , gives more content than the punishment . 3. when servants cast off all subjection to their governours . families being the members and foundations of towns , and so of common-wealths . when they are not obedient ; but answer again ; if they be let alone , then idle ; if rebuked and curb'd , then stubborn and proud , and worse for chiding , and find fault with their wages , and victuals , and lodging ; weary , and vex out the heart of master and mistresse , and make them weary of their lives , and their god also almost sometimes ; and that by such professing religion , and all that they might be from under the yoke . and here i cannot but set a mark upon servants broke loose from their masters , and got out of their time , that are under no family nor church-government ; nor desiring of it , or preparing for it ; but their reigns are on their necks . i confesse , if under heathen masters , then desire liberty rather ; but when men will live as they list , without any over them , and unfit to rule themselves ; i much doubt , whether this be according to god. 1. hence they come to live idly , and work when they list . 2. hence men of publick use , can have little use but when they please of them . 3. when they be with them , they have no power to correct or examine , and call them to account , in regard of spirituall matters . 4. hence they lye in wait to oppresse men that must have help from them , and so will do what they list . 5 , hence they break out to drunkenness , whoring , and loose company . 6. hence they make other servants unruly , and to desire liberty . now examine and try these things : is the kingdome of christ come into us ? that though there be a law in our members warring , yet there is a law of the mind warring against it , and delighting in the will of christ , and setting him up as chief . are we under the kingdome of christ in his church and common-wealth ; so as the soul is willing in the day of the lords power , though there be , and have been some pangs of resistance against persons and against ordinances ; so as 't is thy liberty to be subject to christ in his ordinances , in his servants ; and 't is thy bondage to be otherwise , and thou longest for that day , that the lord would subdne all those boistrous lusts , and pride , and passions ; and bruise sin , satan and self under their feet ? then i say , as the lord , isa. 33. 20 , 21 , 2● . look upon zion , the city of your solemnity , &c. see rom. 8. 7 , 1. but if the heart grows loose and licentious , and breaks the lords bonds and yokes , and will be led by your own fleshly ends and lusts , and so go on quietly : be you assured , this truth shall have a time to take hold of such spirits ; and know it assuredly , 't is not to be in christs family or kingdome ; 't is not scrambling for promises , catching at gods grace , talking of assurance of gods love , which will shelter you from the wrath of the king of kings , and lord of lords ; to whom god hath sworn , that every knee shall bow . 't is service and subjection which the lord aims at , and which the lord looks for . i know 't is gods grace which only can save ; but it will never save when it is turned into licentiousnesse . do not say , there is no danger of it , here where we have such means , and such liberties are . answ. 1. never such danger of being licentious , as in places of liberty ; when no bit nor bridle of externall tyranny to curb in . 2. look on the kingdom of iudah here , which in one year all fell . 3. why doth the lord exercise us with wants and straits ? 't is to humble us , and abate our unrulinesse . and 't is the lords quarrel with his best people to this day ; desperate rebellious hearts , that close not with his government . do not say , we know not how bondage should come here , though we should cast off the lords government . answ. 1. the lord can let loose the natives against us . ahab kills 1000000 of benhadads men , but afterwards within seven yeares he returns again . 2. the lord can raise up brambles , and abimelechs to be the king of the trees , when the olives and the vines are loth to forsake their places , and to lose their fatnesse and sweetnesse . 3. the lord can turn the hearts of those in power against people , and let satan sowe suspicions , and sowe seditions and clashings . 4. the lord can leave us into one anothers hands to oppresse , to take away the nether milstones . 5. if none of these , satan , nay christ himself will come out with garments dipt in blood . 3. do not say , 't is not so , there is sweet subjection , i. e. 't is so , and blessed be god for it , yet beware , i speak to prevent . but yet 1. some seem to do so , and yet are not so , 2 cor. 10. 4 , 5. mighty to pull down every high thought , who attains this , who can be thus ? yet there are means mighty for this end , not that all be abolished , but all are abolishing . 2. others otherwise , openly how zealous for an opinion , when it should be death to differ , & things in your own heart lying miserably waste , and some wretched lust the root of all , for which gods saints mourn in secret . let such know , that will not be ruled by christ , or his servants or ordinances , but will have them to rule them , and ●ot to be ruled by them . the lords chains are near , and therefore now take your time and come in submit to the lord , and do as these here did , acknowledge the lord to be righteous , and turn unto the lord. vse 6. of thankfulnesse , for our present liberties and freedome from the bondage of men , bondage of conscience , bondage of satan and sin : need there is of laying this use seriously to heart , considering two things principally . 1. the general complaints of the countrey , as they of iericho , 2 kings 2. 10. the waters are bad , and the ground barren , and these are engraven in marble , all other our liberties are written on the water . 2. the disgrace and reproach cast upon gods people and wayes of god , and that unjustly , which i am afraid to mention ; whence there grows a contempt of them , and the rivers of damascus now are better than iordan . oh beloved , if it be an heavy hand of god to be under bondage , then look on it as a speciall grace of god to free us from bondage . deut. 32. 11 , 12. the lord alone did lead them , &c. and moses , chap. 33. 29. when he had blessed them , happy art thou oh israel , a people saved by the lord. and the greater cause we have to do this , a people that have abused all liberties . is. 9. 8 , 9 , 10. he laments it , but yet is thankfull for it to gods grace : no man that can say but he may be as holy as he will , and none to curb or snib . 1 : means , consider what all the liberties gods people enjoy have cost , gal. 5. christ hath made you free , i. e. by his blood . liberty of conscience from the bondage , not of jewish , but of antichristian ceremonies , and government , and pressures : liberty of will from any sin ; 't is by christs blood and cost , that ( as i am perswaded ) our liberties have cost saints their blood . the tears , prayers and blood of men are much ; but of christ much more , and are they not worth thanks that are of this price ? the great reason why unthankfulnesse comes in , is ; because they cost so much , as losse of estate , of wife , or of childe by sea ; dost thou repent now ? christ doth not repent that his blood hath been paid for them ; and if they be of so little value , as there 't is said , he repented that he made man , so may he that ever he gave them such glorious liberties . 2. consider oft of the sad condition of them that be in bondage . men in bondage prize liberty , and think them happy that enjoy it ; but men out of it do not . how sad is the consideration of them that be in bonds , it will make thy heart sympathize with them , and blesse god for your deliverance . hence saith christ , luke 22. 20. when you see jerusalem compast with enemies , &c. flie to the mountains , and wo to them that give suck . consider them that are taken with the turks ; if you were in their condition you would say so ; to bring forth little ones to the murderer or idolater , isa. 42. 22. and 26. mens hearts failing for fear , this you should see some-where . a mote or a thorn is a little thing , but no man would have it alwayes vexing for all the estate he hath , if he hath any eye or tendernesse in it ; so those small matters for which the saints have suffered , and for which god is provoked , and under which some have roared , and others have been loaded one after another ; 't is worth a world ; oh , blesse god for it : but consider those that be under the dominion of sin and satan , so strong and miserable ; sin so dear , that there is not so much as a sigh under that ; be thankfull for that . 3. labour to maintain in the heart a holy fear of abusing liberties , every one in his place ; for what makes them despised , but principally the abuse of them ; in such a congregation there was such contention , such affront to the elders , there is that degenerating of spirit , and back sliding from god , that men grow worse under means than ever , i and so must be if men grow not better . deut. 6. 10 , 12. the lord exhorts them , that when they be at liberty , they would not then forget the lord , but then fear . 't is luthers note on the place : when in trouble , you rejoyce ; but when in peace , you fear . i 'le only name the sins of liberty . 1. take heed of a prayerlesse spirit , and that that lamp go not out . men under some pressures cry , and 't is long before they do cry under them , and under their sin ; but then at last they do , and when the lord gives liberty , though they have the guilt of the same sins , and more sins lie on them , yet then like marriners , when the storms are over , fall asleep . it s strange that israel under pharaoh cried , and under gods afflicting hand in denying them water murmured . true thankfulnesse will help to prize what liberty affords . 2. an unloving spirit to the saints . it 's that i have oft said ; souldiers when they are set against a common enemy are all one , but when at liberty , then they fling javelins at one anothers heads , differ in opinion , and in heart and affection , & 't is not death so to do . take heed of a rigid , censorious , unloving spirit . 3. extreme ignorance how to use our liberties ; and hence running to extremes . as we say of christ , there is good enough in him , but men know not how to fetch and improve it : so there is great advantage in liberties ; but men misse of it through their ignorance and abuse . hence many times more hurt done by an admonition than by the sin , when administred in passion , and without compassion . hence under pretence of liberty , extream licentiousnesse . 4. imperiousnesse of spirit , arising from a frothy emptinesse , and an overweening opinion , and conceitednesse of their own abilities and wisdom above others : and hence will not be led , ( being at liberty ) by the counsell and advice of others . it 's naturall for man to affect sovereignty , and when the time comes of liberty , then it hath a vent : who made thee a lord and iudge over us ? though in bondage , much more in liberty ; they think wills commonwealth is in their heads chiefly , and hence will not be ruled by gods ordinances ; and hence if once taken with an opinion , hardly ever removed , &c. 5. resting with liberties and in liberties . we were never in bondage , john 8. 33. yet servants to sin . we be abrahams seed , better than all the world ; yet under all the power of sin and satan , and must not be told of their wayes , but hate them that censure them for their sins . men in bondage are like sick men , that will cry if they were in another bed , oh then they should be well ; but they must first be cured of their disease . 4. make use of liberties . he that hath them , but sees not so much glory in them , or gets not much good from them ; he will be no more thankfull than one that hath large grounds may walk at liberty , but the trees for want of manuring bear no fruit , nor ground corn through sloth ; such a man will starve there . look as they , deut. 15. 5 , 10 , 11. they were to bring the first fruits , and present them before the lord , and rejoyce in all : so should you if ever you be thankfull for them , bring the first fruits to the lord , and think there is more behind , and more in heaven . object . but our outward streights are many , and temptations sad . answ. if christ himself should come on earth , what would you have with him ? would you have him come and set up an earthly paradise ? would you have better entertainme●t than he , who had not that which foxes and birds had ? or would you have him come from his crosse , and then you will make him king ? if you despise his ordinances and liberties because of wants , you would despise himself if he were present . but you will reply and say , what if we can have both ? if that can be , and christ cals to take both , refuse not his love . but it may be an heavy indictment against some at the last day , in that they forsake christ , because he is poor and naked ; for they are therefore called to cloath him : and this will be your peace , and you will be no losers your selves another day . 2. suppose he doth keep us low ; yet psal. 145. 13 , 14. his dominion is alway , and raiseth up all that are bowed down . oh be humbled ; he is said , deut. 32. 13. to make the people suck honey out of the rock , and oyl out of the flint , sweetnesse and mercy out of the hardest condition . 3. they that are not recompenced for their enjoyment of liberties , by the spirituall refreshings which the lord gives , shewing them more of their own hearts ; the lord proclaims liberty to them to depart . i am perswaded the whole countrey would flouruish the more . 4. lament rather your own vilenesse , who in the midst of all mercy , know not how to use , but abuse our liberties : and hence the lord forsakes us , as ezza 9. 8 , 10 , 11. what grace hath been shewed us ? what shall we say , that after this , & c ? wouldest thou not be angry with us till thou hast consumed us ? psal. 81. 13 , 16. oh that my people had heard my voice , i would have subdued their enemies . god would not be wanting unto us , if we were not to him . take therefore that example to imitate , in acts 9. 31 , having rest , they were edified : if we be not so , truly , as none have the like liberties ; so no bondage so sad , no where such poverty , no where such anguish of conscience , no where such spirit and power of sin , no where such sad anger ; if in practice we be unthankfull , or can mouth and speak against long sermons , and against the countrey and christians , or in hearts undervalue them ; and when you see indians rise , brambles , abimelechs and shebnas raised , &c. then know this is for abuse of liberty . vse 7. of exhortation , to come under christs government , and be in his service ; lest ye come to know the difference between it and some other by experience . mot. 1. you must be either under christs yoke , or satans and sins , and so all other miseries : and therefore as ioshua said , so say i to you ; choose you whom you will serve . mot. 2. consider the difference between the service of the lord and shishak . 1. the government of others , tyrannicall proud men , or sin or satan , or outward miseries ; 't is full of rigour , force and cruelty . ezek. 34. 4. with force and cruelty have ye ruled them . but christs government is there shewen to be in mercy , and full of mercy ; though sometimes lost , he will fetch thee in again ; though sick and weak , he will heal thee again . vers . 16. deut. 4. 6. 't is for thy good the lord hath no need of thy service , &c. true it is , the lord may shew his people hard things , and give them sid miseries ; but these wounds do not kill them , only make way for healing the distempers of their hearts , that are in his poor weak ones ; and his end is to bring them to himself . 2. their government is in it self hard and bitter . to serve a lust now , 't is a torment , sometimes to conscience , if that be awake ; if not , 't is a curse of curses : much reluctancy against it ; much chiding after it , and god hides himself ; dreadfull fears , and heart it self unquiet , but christs yoke is easie and his burden light ; his assistance , and pre●ence , and love , and peace makes it so , and that daily , and at death especially . 3. there is little recompence for their service ; the best that saul can give , are olive-fields and vine-yards ; but anguish of conscience after the work is done : but the lord gives a kingdome ; and not a word or thought , but there is a book of remembrance writ ; not a cup of cold water , or rag to any of christs naked servants , but it will be recompenced . you have followed me , you shall sit on thrones . mot. 3. consider how fain the lord would have you under his government ; for many will say , i have refused so oft ; and what shall i now do ? the lord will cast me by . true , he may do so , and you may be glad if the lord will honour you in doing his work . yet , prov. 2. 23. return you scorners at my reproof , and i 'le power out my spirit upon you . ier. 36. 3 , 7. read ( sayes god ) the words of the roll to them : it may be they will hear , and present their supplications before the lord , and turn every man from his evill way , that i may forgive their iniquity and their sin . read the place if you can without tears . you that have departed from god and christ , and provoked gods wrath , when there is but little hope left it may be ; oh , yet read the roll. mot. 4. once christs , and under his government , you shall never be cast off ; as sin hath reigned unto death , so shal grace reign unto eternall life , rom. 5. 21. he will bestow on you the sure mercies of david , by an everlasting covenant , isa. 55. 5. quest. but wherein should i submit to the lord ? answ. none have power to rule conscience but christ , give him therefore this glory ; that wherein he bindes conscience ; conscience not out of fear , but love may indeed submit . i have instanced the particulars formerly , yet more distinctly . there be two great commands or charges of christ , that lye upon all mens consciences to whom the gospell comes , and therein lyes our service of him generally : which two i name , because there we think we are free , or do not know our liberty . first , the command of christ is , that every one to whom the gospell comes , and is preached , do believe , i. e. receive christ jesus in all his fulnesse in the gospel . iohn 1. 12. for that is to believe ; in which command lies gods offer . 1 iohn 5. 23. this is his commandment , that ye believe , john 6. 25 , 37 , 38. this is the work of god , that ye believe . now here men think they are free . 1. they say they are unworthy ; and hence they say , depart from me , lord , i am a sinfull man ; as if gods grace was built on mans worthinesse . 2. because unhumbled , whereas gods grace calls in men unhumbled . rev. 8. 17 , 18. for gods call and offer is generall though none but the humble will hearken to it . but there are none , but it may be said to them ; if they can believe , let them . 3. because christ is not theirs , & are they bound to believe he is ? whereas the first act of faith , is not to believe christ is mine , then men were bound to believe a lie . but to receive christ as a woman her husband , that he may be mine by saith ; and so a man may know and say , he is mine . the gospell doth no where say to any man , christ is thine ; but if thou receive him , he is thine , and consequently the spirit speaks so also . 4. because they cannot believe , unlesse they should presume ; as if the gospell bound the conscience of none to believe , but them that were able to believe it , and receive christ in it : yet 't is otherwise : for it binds all to receive christ jesus ; to go up and possesse him , to feed , eat 〈◊〉 , and live for ever . and i will leave this one 〈◊〉 argument ; if men are liable to eternall con●●●mation at the great and last day , and to bear the 〈◊〉 wrath of god and christ also , for disobeying the gospell , for refusing christ and the offer of his grace therein : then those mens consciences are bound to obey the gospell ; i. e. to believe and receive christ now in this life . — but all that have the gospell preached to them , are liable to eternall condemnation , for disobedience to it . iohn 3. 18 , 19. psal. 2. 12. kisse the son , lest he be ang●y . so. 2 thes. 2. 8 , 9. he comes to render vengeance on them that obey not the gospell . rom. ● . 10. the lord shall judge the secrets of all hearts by my gospell . that is , where ever the gospell comes ; for they that have no law , having no law shall not by judged by it : but men that have had the gospell , shall be judged by it , and therefore are bound to obedience thereunto . the serious consideration of which one truth , is enough to draw all 〈…〉 from the power of unbelief ; especially they that say ▪ i cannot , or ought not believe . for the reason why me● do not come , is , 1. they think the gospell concerns not them ; what doth the lord say to me , come so vile , and sinfull ? yes , that he doth ; if there was no such law , there could be no transgression or condemnation . 2. they think they shall presume . no , if conscience be bound to it , 't is no prefumption , to keep a sabbath aright , or to receive christ as god offers him : oh , this quiets conscience . 3. the lord layes his chain on the most tender place of conscience , as it will answer it at the great day , or will have any peace ; take heed you refuse not so great salvation . 4. 't is a chain , not of bondage , but of liberty , and mercy , and love : come and receive , not a kingdome ; but christ , peace , pardon , and grace freely ; which may draw the heart , as it will at the great and last day . come ye blessed , take a kingdome ; take a christ prepared for you from before the foundation of the world . oh that this might sound in your eares : this is the first and chiefest ; without this , all your obedience is hypocrisie , and abominable ; but this will please , and then all poor obedience shall please . secondly , love unto the whole will of christ ; especially to that part of it , to love those that be the members of christ. some christians they believe , and feeling a heart so crosse to christ , and the will of god ; think they are from under the government of god and christ , & so from under the grace of christ , ( and the argument is strong , if true ; ) but why not under his government ? because they find daily a spirit so crosse to the will of christ ; and hence under continuall fears of condemnation . oh but consider , hast thou no love to the will of christ and law of god ? ( for if any believe , this is found in him ) if so , then under christs government . rom. 8. 2. the law of the spirit of life hath made me free . what is that law ? see chap. 7. 23 , 24. spirit of delight in the law in the inner man , and mourning for contrary captivity . know therefore , though you cannot do all ; yet love the whole will of god , and mourn where you do not ; and then say . now no condemnation . do not say , 't is impossible , oh , here is mens wo , and tryall of subjection to christs will ! how do you love it , love his sabbaths and ordinances , because of his love to you ? how do's this constrain you ? in particular ; love the people of god , that is , his speciall commandment , 1 iohn 3. 23. iohn 13. 34. but now the want hereof , or the contrary hereto : as when a man shall become , 1. a distaster . 2. a contemner . 3. a censurer , and whisperer . 4. a sooffer . 5. if met on a bridge , an opposer of the truths or servants of god. this is that which kindles wrath , and wherein the inward venome of hypocrisie appears . there 's many duties neglected , and not that spirit of prayer , and holy conferences amongst christians ; yet do you keep love to them ; that what you cannot do your selves , yet you love others that can do it , and account it your blessednesse to be like them , and daily mourn under your neglects ; that in every thing , the gospel is not adorned by you : & on the other side , although you have many duties , sabbaths , and good acts ; yet if not love , all is vile . i fear 't is not mens joy , sweetnesse , delight to hear the least good word that falls from a good mans lips , but rather the truths and things of god despised ; if so , then look for wo. and for 〈…〉 christ , their lives not desired , their deaths not lamented , but you know how to contend , and are carelesse though the gospell and god be slandered ; you 〈◊〉 of the lords yoke . it was one mans speech , that the great sin of this countrey will be hatred of the saints , a scornful contempt of them ; it will come by degrees , first distaste , and then censure and contemne . o● , but if herein you submit , herein christ is honoured , and gospell glorified in love and amiablenesse : not in a rigorous austerity of spirit , and diabolicall censoriousnesse ; but in word and deed , countenance and gesture , comforting and encouraging one another . when david would know what to do ; truly saith he , my goodnesse extends not to thee ; but to the saints , in whom is all my delight ; oh therefore submit here ; this conscience calls for , and christ must have . to conclude with a word for help here . means 1. look to gods ordinances , not as they be in themselves ; but as appointed of god , to communicate an almighty power of spirit to them that wait on the lord in them . an almighty power must overcome , and go on conquering , and to conquer . how shall we have this by gods ordinances ? some more principall , as word and sacraments ; some lesse , how shall we partake of this power in them ? look not on them in themselves , but as appointed and sanctified , and so as glorious . and there pray and wait , and look for the power ; nay , believe you shall receive this power . as the 〈◊〉 of iordan to na●man ; how did they cleanse ? whe● 〈◊〉 lookt upon them without the command and 〈◊〉 , he despised the● , and so found not the benefit of them , but afterwards hee found the benefit of them , when he washed seven times in attendance to the appointment of god. brethren , it is but go and wash here . 1 cor. 10. 5. means 2. know your disobedience , the breadth of it : some things christians see , and pray against them , and then all is well ; but see the breadth of evill in your disobedience . there is something that doth oppose god in every lawfull thing , in whole or in part , ( for flesh is in it ) or else you are blinded if you see it not . oh therefore feel the breadth of evill in it ; that being sensible of , and humbled under , and striving against your continuall disobedience ; every thought may be brought into subjection and obedience to christ. of ineffectvall hearing . john . 5. 37. ye have neither heard his voice at any time , nor seen his shape . from the 31. vers. to the end of this chapter , our saviour proves that he was the messiah to come , from four testimonies . 1. from the testimony of iohn ; the first , yet the least , yet very strong and full , vers . 32 , 33. 2. from the testimony of his works , greater than that of iohn , vers . 36. 3. from the testimony of the father , by his voice from heaven , vers . 37. 4. from the voice of the scriptures , the highest of all , and surer than a voice from heaven , ( 2 pet. 1. 19. ) vers . 39 , 46. now these words are annexed to the third testimony , which i told you is the voyce of god from heaven , set down , mat. 3. 17. for this testimony of the father ●s not the inward testimony of the spirit only ; because christ speaks of publick , and evident testimonies in this place ; no● is it meant of the testimony of the father in the scripture ; for that is a distinct testimony : and ●●ough the father doth testifie of christ in the scriptures ; yet 't is not as his testimony , no more than the testimony of iohn , and of his works , whereby the father did testifie also : nor is it probable that our saviour would at this time , omit that famous testimony of the father at his baptism ; which if it be not here , is no where in this chapter . beside , how is this testimony the fathers more than the spirits ; but then , being called his son , he did evidently declare himself to be the father that spake . lastly , the spirits testimony is spoken of , as the testimony of moses and the prophets , vers. 46 , 47. for had ye believed moses , ye would have believed me , for he w●ote of me , vers . 47. for if ye beleeve not his writings how , shall ye believe my words . now our saviour in these words answers an objection which the jewes ( ever conceited of their own knowledge ) might make . we know the father as well as you ; and yet we know no such testimony that he gives . christ answers , you do not know him ; for the certain knowledge of a thing , is either by seeing or hearing ; now you never saw him nor heard him ; you have therefore no acquaintance with him . so that the words contain 1. christs fearfull accusation of the jews to be ignorant of god , 2. the aggravation and extent of it , at no time , i. e. not only at baptism , but at no other time , in any ministery , or in any scripture , &c. quest. 1. what is it not to see his shape nor hear his voice ? answ. some think they are metaphorical speeches , to expresse their ignorance of god ; now though this be the scope , and the general truth , yet i conceive , the lord speaking particularly , and knowing what he spake , intends something particularly : and it is a rule , never to flie to metaphors , where there can be a plain sense given . there is therefore two degrees of true knowledge of god in this life , or 't is attained unto by a double means . 1. by hearing of him , for hence our faith comes by the word . 2. by hearing thus from him , the mind also comes to have a true idea of god , as he reveals himself in the word and means by the spirit , iob 42. 5. i have heard of thee by the hearing of the ear , but now mine eye seeth thee ; and this is the shape here spoken of , not bodily and carnall . now christ doth professe that they did want both . carnal and unregenerate hearts , neither hear gods voyce , nor have a right idea of god in their minds , but become vain in their minds , though they have means of knowing , and their foolish hearts are darkned ; the wiser they be , the more foolish they grow . 2. at no time , i. e. neither at baptism , nor else in any mans ministery , nor in any of the scriptures which you read , and where the lord speaks . 3. but did they not hear the voice of god at christs baptism , and at the mount when christ preach't , when the scriptures were opened every lords day , and at other times amongst them ? answ. no , they never heard it . it 's a strange thing , that such men that read , heard , preach'd , remembred the scriptures , and could tell you mysteries in titles , never heard the voice of god ; and yet it is most true . observat. that many men may a long time together know and hear the word of god written and spoken , yet never hear the lord speaking that word , no not so much as one word , tittle or syllable ; no not so much at once , at any time . this was the estate of the jews , and this is the estate of all unregenerate men . hence christ , luke 19. 41. laments and weeps over ierusalem , saying , oh that thou hadst known in this thy day , &c. 1. quest. how did the iewes hear , and yet not hear god speaking ? answ. there is a twofold word , or rather a double declaration of the same word . 1. there is gods externall or outward word , containing letters and syllables , and this is his externall voice . 2. there is god internal word and voice , which secretly speaks to the heart , even by the externall word , when that only speaks to the ear . the first the jewes did hear , at christs baptism , in christs ministery , and in reading the scriptures , and when they did hear it , it was gods word they heard , full of glory , and so they heard the word spoken , but only man speaking it : the other comes to few , who hear not only the word spoken , but god speaking the word , rom. 10. 18 , 19. israel did hear , but israel did not know . christ speaks in parables ; hence in seeing they did not see , luke 8. 10. and this is one way , how 't is true that christ sayes , they never heard his voice . as 't is with a painted sun on the wall , you see the sun and stars , but there is a difference between seeing this and the sun and starres themselves , wherein is an admirable glory : go to a painted sun , it gives you no heat , nor cherisheth you not ; so it is here , &c. 2. this inward word is double . 1. ineffectuall , ( though inward . ) 2. effectual . 1. ineffectuall , is that which hath some inward operation upon the heart , but it attains not gods end to bring a man into a state of life ; and thus , heb. 6. 2 , 5. many tasted of the good word of god , yet fell away . and such a heart is compared to a field which a man plowes and sowes , and rain falls on it , and yet the end is not attained , it brings forth thistles ; and this many jewes did hear , and hence had some kind of faith in christ. 2. effectual , is that which hath such an inward efficacy upon mens hearts , as that god attains his end thereby , isa. 55. 11. and brings men to a state of life , of which christ speaks , iohn 6. 45. and this voice none but the elect hear ; and of this christ speaks here , as appears , v. 38. him whom he sent , ye beleeve not . hence it is you have heard god at no time . hence he speaks of such a hearing & knowing , such a hearing outwardly , as is accompanied with such a hearing inwardly , ioh. 14. 17. so that many men may hear the word spoken outwardly , but never inwardly : they may hear it inwardly , but never effectually , translating them from state to state , from death to life , from life to life and glory . no sense of the majesty of god speaking , nor effectuall hearing of the word spoken . when the sun is down the moon may arise , but yet a man is cold and dark ; but when the sun ariseth , oh it warms , nourisheth and cherisheth , &c. nothing is hid from it ; so it is here , when the lord speaks inwardly and effectually to the heart . reas. 1. from that great distance and infinite separation of mens souls from god , that though god cals , yet they can't hear no more than men a 1000 mile off . eph. 2. 1. men are dead in sin . now what is spirituall death , but separation of the soul from god , and god from it . a dead man cannot hear one word at no one time , he was not dead if he could . mens minds are far from god , and hearts also , that they are neither stricken with the sight of his glory , nor sense and savour of his goodnesse , but must be vain , and have worldly hearts in the church , nay adulterous eyes , or if they listen , god is gone from them , and from his word also , hos. 5. 6. reas. 2. from the mighty and wonderfull strange power of satan , which blinds their eyes they cannot see nor hear , 2 corinthians 4. 4. never such clear light , never such an effectuall word , as that of the apostles , yet it was hid ; why ? the god of this world blinded them , either he will keep such a noise and lumber in their heads , that they cannot hear god speaking for the noise , or else turn himself into an angel of light , and speak , and by their light will blind them , that the light in them shall be darknesse . rom. 1. 22. when men with naturall light began to be most wise , then they became the greatest fools : so 't is with other knowledge of scripture , and things they hear . happy were it for many a man if he had never heard nor seen ; for that which he hath heard and seen keeps him from hearing . tyre and sidon would hear sooner than capernaum that heard most . reas. 3. from the righteous judgement of god , in leaving men to be blinded and made deaf , from and by the means whereby they should hear and know ; that as it is with the saints , all evill things are for their good , so all good things are for their hurt , isa. 6 : 10. the meriting cause is unbelief and sin , but the deep and hidden rise of all is gods eternal dereliction of them , god never intended love , speciall love to them ; hence he never speaks one word to them ; 2 cor. 4. 3. iohn 6. 65. many were offended at his words and forsook him . now to take off this offence , i said , none can come to me , except it be given him of the father , what is that ? see v. 45. and 37. vse 1. hence see the reason , why the word is so wonderfully ineffectual to the souls of many men , that it never stirs them , that it 's a strange thing to them ; it 's , heb. 12. 19. like the law , a voice of words , a sound of words , so they hear men speak , but understand no more than if they spake in a strange language , or if they do , it concerns not them ; or if it stirs , 't is but as the blowing of the wind upon a rock , which blusters for a time ; but when the wind is down they are still . truly they hear the word spoken , but they do not hear god speaking . they heard latimer speak , but not god speaking , they hear a sound , which every one sayes , and they think is the word● but they hear not god speaking it . one would wonder that those jews that heard iohn and his disciples , moses and the prophets , nay gods voice from heaven , saying , this is my sonne , that they should not hear this , and receive him with all their hearts , but they did not hear his voice . one would wonder to see , that such things which a gracious heart thinks , this would draw every heart , yet main not stirr'd , things which the devils tremble at , and others which angels wonder at , yet they hear not . oh they hear not god speak , they are dead in their graves farre from god ; and there they are kept by the mighty power of satan , like one in a deep dark cave , kept by fiery dragons under the ground , and the tombit●ne is laid upon them . if christ spake he would make the dead to hear , and the blind to see . vse 2. hence see why the saints find such changes and alterations in themselves when they come to hear ; sometimes their hearts are quickned , fed and cherished healed and comforted , relieved and visited ; sometime again dead and senselesse , heavy and hardned . mark 8. 17 , 18 , 21. how is it ye do not understand ? nay which is more , that the same truth which they hear at one time , should affect them , and at another time doth not ; the same thing which they have heard a hundred times , and never stirr'd them , at last should . the reason is , they heard the word of god spoken at one time , but not god speaking ; and they heard the lord speaking that same word at another time ; the lord is in his word at one time , the word goes alone at another time ; as in eliah , the lord was not in the whirlwind , but he spake in the still voice and hence there he was to elijah , luke 24. 25. with 32. not that you are to lay blame on the lord ; for he blows where he listeth ; but to make us see 't is not in outward means , nor 't is not in our own spirits to quicken our selves ; and to make us ashamed of our own darknesse , that when he speaks , yet we cannot hear , there is so much power of spiritual death and satan yet within us , only out of his pitty he speaks sometimes ; not that you should despise the outward word ; no , no , the lord is there shining in perfection of glory , and that which doth thee no good , the lord makes powerfull to some others . but prize the spirit of god in that word , which alone can speak to thee . vse 3. of dread and terrour to all unregenerate men . hence see the heavy wrath of god against them : they have indeed the scriptures , and the precious word of god dispensed to them ; but the lord never speakes one word unto them . if any one from whom we expect and look for love , passe by us and never speak ; what not speak a word ? and we call to him and he will not speak , we conclude he is angry and displeased with us . you look for love , do you not ? you that hear every sabbath , and come to lectures , and you must out ; t is well , yes , you will say , his love is better than life , & frowns more bitter than death ; love ? wo to me if the lord do not love me , better never been born . i hope he loves me . happy i if the mountains might fall on me , to crush me in pieces if he loves me not , &c. but consider if he loves he will then speak peace unspeakable to thy conscience when humbled , life to thy heart , joy in the holy ghost , isa. 57. 19. iohn 6. 63. 1 thes. 1. 6. but look upon thy soul , and see this day in the sight of god , whether ever the lordspake one word to thee : outwardly indeed he hath , but not inwardly ; inwardly also , but not effectually , to turn them from darknesse to light , and the power of satan to god , &c. the voyce of god is full of majesty , it shakes the heart ; 't is full of life , it quickens the dead , and light , and peace , and gives wisdom to the simple . ps. 119. opening of thy word gives light to the eyes . how many women , ever learning and never knowing , and many men learning and knowing what is said , but never hear god speak ? then know the wrath of the lord , see and go home mourning under it . there is a fourfold wrath in this . 1. 't is the lords sore wrath and displeasure , zach. 1. 2. with vers . 4. if one should expect love from another to do much for him , and he did not , it may be he would not take it as a signe of displeasure : but if he will not do a small thing , not speak a word to him , oh this is bitter ; what will not the lord speak a word , not one word ▪ especially when thy life lies on it , thy soul lies on it , eternity lies on it , especially the lord that is so mercifull and and pittifull ? this is a sign of sore anger . 2. 't is a token of gods old displeasure , eternall displeasure ; i know you cannot hear ; hence though god speaks , you hear him not : but why doth not the lord remove that deafnesse ? you old hearers , that have ears fat with hearing , but heavy , he never intended love , else he would speak , there would be some time of love . rom. 11. 7 , 8. the elect have had it , others are blinded , as 't is written , god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear to this day . 3. 't is the lords present displeasure . when a man looks for love and speech , and he doth not speak at those times he is not wont to speak ; one may take it as no sign of anger : but when the lord shall speak usually , and then he speaks not , this is a sad sign . 1 sam. 28. 6 , 15. he cries out of this , he answors me not by urim nor dreams , nor thee by the gospel nor law , neither where he useth to answer . if this anger were to come , it were some comfort : but when 't is now upon thee , even that very sermon and word whereby he speaks to others , but not a word to thee . 4. 't is his insensible anger : for a fat heart , and an heavy ear ever go together ; for you will say , i feel no hurt in this , i have heard and been never the better , but yet that hath made me never the worse . oh poor creature ! 't is because you feel it not ; but when the time of misery shall come , you will say , this is wo and load enough , for the lord to give no answer . psal. 71. 9. we see not our prophets , nor any to tell us how long : so you that despise means you shall then lament and say , none can tell how long . oh therefore , lament this thy condition now , that the lord may hear some of your cries , &c. vse 4. hence examine whether ever you heard the lords voice or no : not only outwardly ( for that you know you have often done ) but inwardly ; and not only so , for so ye may do , and yet your eares heavy ; but effectually , that if it be not so , you may be humble , and say , lord how have i spent my time in vain ? and if it be so , you may be thankfull , and say , lord , what am i that the infinite god should speak to me ? there is great need of trial of this , for a man may read , hear and understand externally , what ever another may ; and yet the whole scripture a sealed book . there are therefore these three degrees , by which you shall discern the effectuall voice of god , you must take them joyntly . 1. the voice of god singles a man out , and ( though it be generally written or spoken ) speaks particularly to the very heart of a man , with a marvellous kind of majesty and glory of god stamp't upon it ; and shining in it . when a man hears things generally delivered , the blessed estate of the saints , the cursed estate of the wicked , consolations to the one , curses to the other , exhortations to faith and obedience , to both , and a man sits by , and never thinks the lord is now speaking , and means me . or if it doth so , yet thinks he intends me no more than others , he hears not the lord speaking ; for when he speaks , he speaks particularly to the very heart of a man : he doth so fit the word to him , whether it be the word of the law to humble him , or of gospel to comfort , or of command to guide , as if the lord meant none but them . the word is like an exact picture , it looks every man in the face that looks on it , if god speaks in it , heb. 4. 12 , 13. it searcheth the heart , vers . 12. but vers . 13. he speaks of god , how comes that in ? because god , the majesty of god comes with it when god speaks it ; with whom we have to do , why is that put in ? because when the lord speaks , a man thinks now i have to do with god , if i resist i oppose a god. before this a ma● thinks he hath nothing to do with god , they are such strangers . hence it is one man is wrought on in a sermon , another not . god hath singled out one , not the other that day . hence take a man unhumbled , he hears many things , and it may be understands not ; if so , yet they concern not him ; if they do , and conscience is stirr'd , yet they think man means them , and speaks by hap , and others 〈…〉 bad as they , and his troubie is not much . at last he hears his secret thoughts and sins discovered , all his life is made known , and thinks 't is the lord verily that hath done this ; now god speaks , 1 cor. 14. 2● . those things he did neither believe nor imagine ; &c. iohn 4. 29. see the man that hath told me all that ever i did . hence take a soul that is humbled , he heares of the free offer of grace , he refuseth it ; why , this is to all , and to hypocrit●s as well as to me . apply any promise to it , it casts by all , it looks upon them as things generally spoken , and ●polyed by man , but they hear not god speaking ; but when the lord comes , he doth so meet with their objections , and speaks what they have been thinking may be true , that they think this is the lord , this is to me . hosea 2. 14. i 'le speak to her heart : and hence 't is called the ingraffed word , james 1 : 21. like one branch of many , applied to the stock . iob 33. 14 , 16. 2. the voice of the lord doth not only speak particularly , but it goes further ; it comes not only with an almighty power , but with a certain everlasting efficacy and power on the soul. thus 't is here , vers . 38. ye have not his word in you , they had it out of them ; and not only in you , but abiding in you , 1 pet. 1. 23. born of incorruptible seed , the apostle seems to speak of a kind of birth by corruptible seed , and such are like goodly flowers which soon wither , but you are born of incorruptible seed , which hath an eternall savour , sweetnesse and power . mat. 13. of the four grounds three of them fall away . iohn 15. 16. their fruit does not remain : they have some living affection at the present , but they go away and it dies . look but upon particulars , doth the lord once speak by the word , and humble the heart ? it never lists up its head more ; doth he reveal the glory of christ ? that light never goes out more . isa. 60. 19. 2 cor. 4. 4 , 5. as at the first creation , there was light , and so continues to this day ; so doth he give life , iohn 11. 26. you shall never die more ; doth he give peace and joy ? no man shall take their joy from them . isa. 32. 17. fruit of righteousnesse and peace , and assurance for ever . doth he give the spirit of all these , which gal. 3. comes by hearing of faith ? it shall abide for ever , iohn 14. 17. that look as gods love is everlasting , so his words have an everlasting excellency and efficacy in them , and goodness in them , the sweetest token of his love : and as christs purchase is only of eternall good things ; so the application of this purchase by the word , 't is of eternall worth : peace , but peace eternal ; life , light , favour , joy , but joy eternal ; like mustard seed , though very little , yet mighty in increase , and never subdued again ; so that though it be but little , yet 't is eternal ; and hence observe where god hath spoken effectually , the longer the man lives , the more he grows in the vertue and power of the word ; another though wonderfully ravished for a time , yet dies , most commonly outwardly in externall profession , but ever in inward savour ; so that when you hear the word , and it moves you , affects you , and iohn is a burning light , and you rejoyce therein , but 't is but for a season . the ●vill spirit comes on you , and david playes upon his harp , and ministers preach sweet things , but as soon as the musick is done , the evill spirit returns , i say you never heard the lords voyce . the peace and joy of the lord enters into eternity , and the apostle expresly cals him an un●ruitfull hearer , iames 1. 21 that sees his face and forgets himself . a gracious heart can say , this peace shall go to heaven ; and joy , and love , and fear , it 's part of eternall glory . 3. the voyce of the lord comes not only thus particularly , and with eternal efficacy , but with such efficacy as carries unto , and centers in christ ; so 't is here : for him whom god hath sent , you believe not . iohn 6. 41. they shall be taught of god : wherein doth that appear ? they shall hear , and learn so as to come to me ; if the law humbles them , it 's such a humbling as drives them unto christ , poor and undon , rom 10. 4. if the word gives peace to them , 't is such a peace , which at the last they find in christ , eph. 2. 17 , 18. with 14. i it live holily , it lives unto christ , not meerly as to god , and to quiet conscience , unto a creator , as adam , but for christs sake . 2 cor. 5. 14. 15. we judge that if we were dead , and christ dyed for us , we should then live unto him ; if they grow up by the word , 't is in christ , eph. 4. 14. though christ be not mentioned , yet it is strange to see , let the word speak what it will , whether terrour , oh my need of christ ! mercy and grace ; oh the love of christ ! oh the blood of christ ! command ; oh that i may live to honour christ , and wrong him no more ! duties ; oh the easie yoke of christ ! they look upon the whole word rightly dispensed as the bridegrooms voice , and truly his words are sweet . for a man may have some such fear , reformation , affection , as may continue , but never carry him out of himself unto christ. the pharisees knew the law , were very exact even till their death , profited as paul said he did ; yet they had not the word abiding in them ; because not driven out of themselves to christ , to rest there . hence when men shall hear many things , but to what end do you hear , or what vertue have the things you hear ? do they only please fancy for a time ? or do you hear to increase your knowledge & parts ; or do you hear for custome and company , and to quiet conscience ? or are you affected and sunk , but not driven by all to lay thy head on christ ? the lord never spake yet to thee ; when the word hath laid you on this foundation , truly it's office is done and ended , gods end is now attained , &c. oh try your selves here , have you heard , but never heard the voyce of the lord , rushing upon thee with majesty , speaking to thy heart , and the very secrets of it , but have said , this is for oth●rs , and when you have thought the man hath spoken to you , your hearts have then swollen against him ? or have you thus heard , but all dies and withers like flowers ? the same heart still , or have you had some powerfull stroke which remains , but it forceth you not out of your selves to christ , there to rest , there to joy , there to live , there to die ? truly your time hath been spent in vain , you never yet heard the lord speak . oh mourn for it , thou art still in thy blood , if he never said live ; in thy bondage , if the lord never said , come forth . this is the condition of many to be lamented with tears . but if thou hast thus heard particularly , and though but little light , life and peace , yet it is of eternal efficacy , and all to draw thee to christ ; then blesse the lord ; for blessed are your ears that hear , and i say as moses said , deut. 4. 32. ask , if ever people heard god speaking and live . the apostle , heb. 〈…〉 makes it a greater matter to come to hear god on mount sion , and yet live ; blessed be god i live . obj. but may not many of the saints hear , & hear the lord speak ; but not feel this everlasting power and efficacy ? answ. i would not lay a foundation of unthankfulnesse , nor discourage any ; and therefore , note for answer these particulars . 1. there may be an eternal efficacy of the word , and yet lye hid , and not felt for a time . the word is compared , you know , to seed , and that in this respect ; the seed it is cast under the clod in the winter-time , and ●t hath a vertue in it to grow ; but it is hid , and comes not to blade , of a good while , and when it doth blade , yet it bears not fruit of a long time : so here , the lord may cast the seed of his word into the heart ; but it is hidden for a time , it is not felt as yet , but there it is ; a word of threatning , a word of promise , a word of command ; a man may cast it by , and say , it belongs not to me ; a man may slight the command for a time : yet notwithstanding , the lord having cast his seed into the heart ; it shall spring up . as many a child , the father speaks to it , and applies the word home to it , when it is of some years , the child regards it not : but now stay some time , till the lord do bring it into some sad affliction ; now a man begins to think , i remember what my father spake to me once , and i regarded it not then : now this seed which was cast when the child was young , it shall spring up twenty years after . iohn 2. 22. christ had said , he would destroy the temple , and raise it again in three dayes : now when he was risen from the dead , his disciples remembred that which he had spoken to them , but they regarded it not before ; these things , saith christ , have i spoken to you whiles i was with you ; but when the comforter is come , he shall bring all these words to your remembrance that i have said unto you . one sentence it may be that hath discovered a mans sin , it lies hid ; but when the time of ripening draws near , you shall see the word will have marvelous increase ; and that sin it may be will bring to mind twenty sins ; and that promise of god which gives but a little consolation , consider'd in it self , it shall give marvelous consolation . one would wonder to see what one word will do , when the lords time of blessing it is come . 2. after that a christian hath had the feeling of the efficacy of the word , he may lose the feeling of it again , and yet the being of it may remain ; and the reason is this , partly because there is not alwayes need of feeling the like efficacy in the word . a man may have by the word a marvelous deal of assurance of gods love , and sense of mercy and joy in the holy ghost , he may have this in the feeling of it : this word , it did lye hid for a time ; afterward it springs up and gives him peace . but he loses his peace again , his sun do's set , and it is midnight with with him within twenty four hours , and he is as much in the dark as before ; now the being of this peace is there , but he hath no need of the feeling of it at all times ; the lord he will reserve that till some time of tentation , that he shall meet withall . as paul , he had marvellous revelations ; but paul had more need of humiliation , than exaltation ; and there was not that use of pauls having those glorious manifestations to him ; i will glory in my infirmities : there was need for paul to know the evils of his heart , that he might walk humbly ; and it did not make so much for the glory of the lord , as this , that paul should say , i have this misery and darkness , and sins , and yet jesus christ he will take away all : there was not need for paul to have those joyes at all times , that he had at one time . so the lord he gives a christian joy and peace , now there is no need for a christian to have it alwayes . i will pour floods of water on dry ground . beloved , if there should be nothing but rain , rain every day and night , the ground would be glutted with rain , and so turned into a puddle , but when the land is dry and thirsty , now the ground hath need of rain : let the earth make use of that rain it hath : and when it is dry and thirsty , i will give more , saith the lord. so the lord he gives the soul joy and peace ; now , if it should continue , the very peace and joy of god , would not be pleasant to the soul ; or at least , not so pleasant as it will be , when the lord takes it away , and gives it the soul again . a christians comes to the meeting-house , and the lord fills the sailes of a poor soul , that he wonders the lord should meet him , and speak so suitably to him : but as soon as he is gone out again , this is the complaint of the soul , all is lost again ; now the soul it sals a mourning again . it is not for the glory of god to give the soul such peace out of his ordinances , as he doth in them ; the soul it would not prize the ordinances of the lord so much ; yet there it is ; and when they come again , the lord , he either gives them the same refreshings again , or else there is a new spring . 3. the eternall efficacy of the word and voyce of god ; it may be preserved in an internall spirit of prayer , for the continuance of it while he hath it , and for the return of it when it is lost . psalm . 119. 4 , 5. thou hast commanded us to keep thy precepts diligently . david he knew his own weakness ; yet he intimates with what power it came on his heart : oh that my soul were directed to keep thy statutes ; when the soul sees the bea●ty of a command , and the good will of god , how sweet it is , and how amiable the way and work of god is : oh that my heart were directed to keep thy statutes . and so when it is gone , psal. 63. 3. my soul thirsteth after thee , lord , saith david , that i may see thy glory and power , as i have seen thee in thy sanctuary . he doth not say , that i may see thy glory and power in thy sanctuary , though that might be too ; no , but that i may see thy glory and power , as i have seen thee in the sanctuary . david he did find a want of seeing him as he had done ; yet the vertue of it did remain in a spirit of thirsting , and desire : my soul thirrsteth for thee , as in a dry land where no water is , that i may see thee . a christian may have at some time such a glimpse ( in hearing the word ) of gods grace , of the exceeding riches of gods grace , and the love of god to him , that he may be in a little heaven at that time ; ravished in the admiration of that mercy , that ever god should look to him . it is so , and the word sayes so , and the soul is ravished with wonderment at it ; yet god is gone again , and the soul loses it . now the soul thinks , i have lost the efficacy of gods word , but it is not so ; for thus it may be preserved . oh that i may see this god as i have done : and all his life-time the soul may find the want of this , & yet it may be preserved in a spirit of prayer . for whem the lord hath given once a glimpse of his glory ; the soul it cannot be at rest , but it breatheth for more of that mercy and presence ; a christian may find his spirit marvellously refreshed at the word , he may taste how good the lord is , and he may lose it again : but this may be preserved in a spirit of longing after this god , and presence again . and i will say this , brethren , a christian may find no good by the word to his apprehension ; he sees the admirable blessed estate of the saints , and exceeding riches of god in christ , sees the sweetness of the waies of god ▪ goes home & thinks within himself , happy they that are in this condition : blessed are they that can walk thus with god ; but i cannot , saith the soul. i say it may find it thus , when he cannot find the reall efficacy of the word as he would do ; he may receive the benefit of that word , if the lord do but only give him a heart to desire it . oh that the lord would but thus manifest himself to me ; the soul may go away poor and hungry from the word , and the lord may yet reserve a spirit of thirsting after that good which a man desires to find ; and there is the efficacy of the word there . as now there are two golden vessels ; one a man fills , and it is every day dropping , and he preserves it ; another vessel he do's not fill , but with something that he hath , he is every day widening of it . so some christians , the lord he 's a filling of them ; others , the lord he do's not fill them with such peace and joy ; ay , but though the lord is not filling of them , he is a widening of them : there is such a vertue that the lord do's enlarge the heart with secret desires and longings after more of gods grace , and christs : the lord he saith , i intend to make this man a vessell of glory ; and i intend he shall have a great deal of glory and peace at the last . the lord he leaves such an impression of the word upon him , as that thereby he enlargeth the heart ▪ open thy mouth wide , & i will fill it . 4. a christian may have the everlasting efficacy of the word and voice of god preserved in a spirit of thankfulnesse and love to the lord , for those joys , and good that it finds by the word sometimes . when it feels that the sweet and savour of the word is gone , a spirit of thankfulnesse and love to the word that doth remain ; the lord he preserves the efficacy of the word in this way . psal. 119. 7. i shall , saith david , then praise thee with uprightnesse of heart , when i shall have learned thy righteous judgements . the lord he may teach his people his righteous judgements ; and the savour and feeling , and strength of them to their feeling may be gone , and yet it is preserved in a spirit of thankfulnesse and praise , that ever the lord should shew it such mercy . when the spirit is gone , the spirit of love and thankfulnesse remains . as now a man hath heard the word , the lord he hath effectually wrought on him , and changed his heart , and drawn him to himself ; a christian it may be he may lose those sorrows and humiliations , and the remembrance of those things ; yet there remaineth to his dying day this spirit , he blesseth god , and wondereth at god , that ever he should make the word effectuall ; that he should leave so many thousands in the world , and cast his skirt over him , and say to him , live ; this do's remain still . brethren , the lord do's sometimes let light into a mans mind to discover his sin : now this light it do's not sensibly overcome the power of sin : but now the s●ul blesseth god for that word which hath convinced it ; had i never seen my sin , saith the soul , i should never a sought for power against it , and pardon of it ; and this continues now , and cannot but continue ; here is the efficacy of the word , the word of gods grace ; though the flower of it be gone , yet there is an eternal power of the word ; that the soul can say , it hath come to me , and helped me against these sins ; and the soul wonders at the lord , it should be so much as it is . so again , a christian he finds marvellous refreshings and affection whiles he is a hearing ; when he is gone away , he finds not the same , but he blesseth god for those affections he finds , and there remains an eternall efficacy of the word . 5. the eternall efficacy of the word , it may be and is preserved , by nourishing , increasing and restoring the new man that is eternall . there is a double efficacy that the word hath ; the first is to beget a christian to life , and this new man is eternall . i conceive all the actions of the new man may be suspended , and the increasings of the new creature may be decayed , though god doth renew it again : but this never do's decay , it never dies : he that is born of god cannot sin , because he is born of god ; and because the seed of god remains in him . 2. there is efficacy in the word when it hath begotten a man to nourish him up ; and so the word it is food to him , that was seed to him to beget him , which food is eternall . how is it eternal ? is it in this , that now the sweetnesse , savour and remembrance of every thing that doth refresh him , shall last in it self ? no , but in this respect it is eternall , in that it leaveth its secret vertue in the nourishing of that which is eternall . as now adam when he was in innocency , and had an immortall body , his food it should have been an immortall food to him ; but how should that have been ? should ●e alwayes have had the same strength , from the same diet , which he ate long before ? no , but in this respect it should have been an immortall food to him , in that it was to nourish that which was to be eternal : so it is here , the word of gods grace it begets a man , it humbles a man , and draws the soul to christ ; but afterwards , there are many things that god speaks to the soul in the word that hath an eternall vertue , 〈…〉 the new creature ; the word hath a secret vertue in it 〈◊〉 this end . i wil shew it you thus ; isa. 58. 11. the lord he 〈◊〉 to his people thy soul shal be as a water'd garden , the 〈◊〉 wil make the souls of his people like watered gardens , in peace , and joy , and life . now look as if so be trees by water or by some springs that run by it , and slide away , and ye cannot tell , which it is that makes them to grow ; yet ye know this , there is in all of them joyned together , a secret insensible vertue ; that every one of them addes something to 〈◊〉 flourishing of the tree : so it is here , the saints of god , the word of god it comes to them , and passes by them ; and ye cannot tell whether this part or that part of the word leave any vertue , but many times a man feels no vertue ; yet it is manifest , here is a flourishing christian , here is heart , and life , and peace that it hath with god , and the soul it remains flourishing ; there is a secret vertue , all the words that run by and passe by the souls of gods people , they do leave a marvellous vertue , to make the soules of gods people like watered gardens , and to increase in grace . note it by the way you that live under the means of grace , your souls shall be like watered gardens ; if god have spoken to you first or last , the lord speaks many times to you , sometimes affecting , and sometimes warning , sometimes convincing and humbling , and speaking peace , and there is a vertue that remaines , and if ye find it not , know that god hath not spoken to you . 6. the eternall efficacy of the word may be preserved in a power of conflict against the power of sin : for therein the lords power of the word does principally appear in this life , though not in a power of victory , i mean a compleat victory , yet an imperfect and incompleat victory , there ever is first or last where ever there is a power of conflict . i mean thus , the word it singles a man out , and speaks to his heart , & sets him at variance with his sin , and with himself for his sin , and he joynes 〈◊〉 with god in the use of all meanes ▪ that his unbeli●vi●g heart and proud spirit may be subdued ; it s●ts him at variance with his sin ; now there is many a christian thinks there is no power of the word : oh my unbelief continues still and my vain mind , and i can find little strength ; no , ye m●st not look for a power of compleat victory , but yet there is a power of conflict ; god he sets the soul at an everlasting distance with his 〈◊〉 , never to be rec●nciled , and looks to the lord , that by his word and spirit he would subdue them ▪ that so he may see the de●th of them , & he sides with the lord in the use of all means , comes to the word , and comes to prayer , and sayes , speak against my sin , lord , lord , waste these distempers & so the 〈◊〉 is thus at variance with his sin , although his 〈…〉 and hill of him , he goes again , and to them again : and though he perisheth , and never ha●e mercy from the ●ord , yet , ●ord , that i may never sin against thee m●re , help therefore , lord , by his promise , and mercy and means , and here he keeps him , and here he holds . truly , brethren , here is an eternall vertue , and such a vertue as no hypocrites have , that have some sting of conscience , and after they have some peace , they are at truce with their sins . no , there is an everlasting conflict and warfare , and i do assure you there is an everlasting power gone forth , mat. 12. 20. christ will not break the bruised reeed , nor quench the smoaking flax , till judgement come to victory ; therefore there may be judgement , but it may not come to victory , there may be smoak and fire , and it may almost go out , and the lord he blowes it up again , and at the last , though it be weak and little , and he think with himself he shall never get strength again , yet the lord will give victory in his time . only be cautious here ; i told you there is an incompleat victory , the lord never sets his people at variance with their sin , but they have victory , but it 's an incompleat victory ; saith the lord , i will drive out the hittites , and canaanites , and perizzites before you , but i will do it by little and little . there is many a christian that findes within himself a spirit of warfare against his sin , and did he examin himself , he should find a spirit of victory ; but hee thinkes he hath none because his victory is not compleat . if he had a heart so to believe as never to doubt more , and such quickning as never to be dead more , never to depart from god more , now i should think the word comes with power ; but i find that these evils prevaile against me . there is many a one does scorn the kindnesse of christ , because he finds not compleat victory , but darknesse remaines still , and sinfull lusts remain still , therefore the word doth me no good at all , saith he . the lord he hath given thee a spirit of conflict , and hath s●t thee at an everlasting distance with thy sin , and he doth give thee some victory . beloved , a christian may decay in the power of the grace of christ , which he hath received from the word , and voice of god in the word , and he may decay , and grow to a very low estate ; yet he shall find this , the word of the lord hath come with power to him , it will recover his soul again , and so the efficacy of the word is eternall . psalm . 72. it s said of christ , that his people shall fear him so long as sun and moon shall endure , that is , continually , all their life-time . it may be said , there be many that find decay of their service and obedience , and lose their fear of the lord , and their dread , and their humble walking before him , he shall come as the rain on the mowen grasse : many times a christian hath his flourishing time as the grasse , but when the grasse is mowen , it is as a dry chip ; so the soul it may grow dry , as dry as a chip . now where is your sap and savour ? but i tell you , if you belong to the lord jesus , the rain it will fall again , the word of god set on by the spirit of christ , it shall fall upon you as the rain on the mowen grasse , and you know that it recovers little by little , and puts on a green coat again . here is the eternal love of the lord jesus to his people , and thus the eternal efficacy of the word does continue . 3. vse is of exhortation . oh brethren and beloved in the lord jesus , may a christian hear the word of god spoken , and yet never hear god speak ? may he hear it externally and not internally ? then rest not in externall hearing , and with some little movings , and affections , and stirrings of the word of gods grace in hearing . let not the word be to you as the sound of many waters , and a noise , no efficacy of the word that do remain on your soules . brethren and beloved in christ , i lay my finger on the sore in these times . oh the contempt of the gospel of christ , though i believe it hath its efficacy in the heart of the elect : that is the thing that i presse , never be content with external hearing , though thou mayest have some affection , and know new things , unlesse thou find the lord speaking with an eternall efficacy to thy soul. i conceive two things are to be done , that the word may come with an everlasting efficacy ; although something is to be done by ministers ; that is , to preach truth , and gospel-truth , fetch 't from heaven with many prayers , & soaked truth with many tears . ye shall know the truth , & that truth shal make you free . convicting truth . we preach , saith the apostle , in the demonstration of the spirit . the spirit of god when he commeth , he convinceth the world of sin . let ministes do so . preach convincing truth and gospel-truth , fetch'd from heaven , and bathed in tears . oh brethren , let the fire burn clear , let there not be more smoak than fire , it will never come with power then ; convincing gospel-truth , set on by the demonstration of the spirit of the lord , and this will set a christian at liberty ; there is never such a sermon that the faithful ones of god preach to you ; if it come not with a power to loosen you and call you home ; it comes with a power to blind you : it is an ax at the root of the trees ; but i leave this . what means ought the people to use , that the word of god may come with efficacy ? them that are in their unregenerate estate , the lord only knows how to work on their hearts ; they must come to the outward means . i speak to the saints of god , i leave others to the infinite mercy of the lord ; it is not in him that willeth or runneth , but in the lord that sheweth mercy . in the use of means . 1. means . do not only see thy infirmities and weaknesses , but pray to god to give thee a heart bleeding under the sense of thy many infirmities . many times men slight them , and are not sensible of them ; i do not say wickednesses and wilfulnesses , but thy infirmities and weaknesses , get a heart mourning under them , a christian is made up of infirmities and weaknesses , a man would not think there is that in another , which he knows by himself . oh brethren , labour for a broken heart in the sense of your many infirmities and weaknesses , darknesse and enmity , vanity and unsavourinesse , the lord will have his time to speak to such a soul. break up the fallow ground of your hearts , — lest my wrath break out with fire : the lord hath promised to dwell with the poor and contrite . look as it was with our saviour christ , they brought the sick and the lame ones to him , and vertue went out from christ to heal them all . bring thy sick and blind heart to christ , and vertue shall go forth from christ to heal it . 2. draw near to god in the word , by looking on it as god speaking to thee . we are far from god , and therefore we cannot hear him : draw near to him when you come to the external word , when you come to hear the word , hear it as the voyce of god ; you heard the word as the word of god , which you felt in you . i do not speak that the soul should take every thing that ministers speak as the word of god , but that which is the word of god , take it as god speaking . i am not able to expresse the infinite unknown sweetnesse , and mercy , and presence of god , that you shall find thus comming . i know it is a common truth , but i am not ashamed to tell you , i have not for many a year understood this truth , and i see but little of it yet ; ye have heard of it , but ye do not understand what it is to hear god speaking . when god hath an intent to harden a mans heart and to damn him , either he shall have a prejudice against the man , or else if he hath not a prejudice against the man , there is a secret loathing of the truth , in regard of the commands of it , and that is all , and the lord he hardens , and blinds , and prepares for eternall ruin , all the men in the world by this means , that live under the means . when the lord spake to samuel , samuel heard a voyce , but he heard it not as spoken by god , but when he took elies counsel , and saw it was the lord that spoke ; now he listens to the voice of the lord , and now the lord opens all his mind to him . 3. do not trust to the external word . it is a heaven on earth to hear the word exalted , a glorious thing to hear the word of god as gods word ; but trust to the free grace of god in it , and the spirit of god in christ to set on that word . when they brought the lame , and blind , and halt to christ , they looked for the word and the power of it ; speak the word , lord , and thy servants shall be whole ; so bring you blind , lame , and halt souls to christ , and trust to the free grace of the lord jesus christ. the work of the lord it shall prosper in his hand ; so the word of the lord it shall prosper in his hand also . lastly , so seek the lord , and so hear the word , so see the truth , and so hear the truth , as that you lay up your happinesse in this world , in closing with the truth and with the word . brethren , what is a mans happiness in heaven , but to close with god and christ ? i cannot come to god now , the most that i can have of god now is in his word ; if it be happiness in heaven to close with god in christ , truly then it is a mans happinesse to close with god in his word on earth ; and if it be your happiness , lay up your happiness in it . my son , saith solomon , if thou wilt hear my words , let them not depart from thine eies ; keep them in thy middest of thy heart ; place thy happiness in them . so shall they be life to thy soul. neverthelesse brethren , let a mans soul be set upon anything in the world , when he comes to hear , besides the word ; if he lay not up his happinesse in closing with the word ; truly , the word it will be like a song to him . the prophet ezekiel tells them , their hearts were gone after their covetousness : when a man comes to hear a sermon , there is a sermon and the market , there is a sermon and a friend to speak withall ; and so many young people will go abroad to hear sermons ; what is the end of it ? it is , that yee may get wives and husbands many of you ; but it is not your blessednesse to close with the lord in his word . i have known some men that have had a distaste against the truth of the lord ; and i have known them for many a day , they have not bee able to understand the truth of the lord. when it shall be thus with a man , that a mans heart is set on something else besides the word of the lord , that it is not my happinesse to close with the truth of the lord ; such a man shall never understand the truth of the lord. though the word be sweet to you sometimes , if your blessednesse do not lye in this , to enjoy god ; oh this gospel of god , and these commands of god , that your blessednesse do not lye in cleaving to the lord in his word ; i say , it is a certain truth , you shall be blinded and harned by the word : for here is a rule ; whatsoever a mans heart is set on , as his chiefest good , the presence of that good it comes with power : so here , the precious gospell of christ , when the presence of it commands the heart , nothing is good enough for it , and it closeth with it , and with christ in it . i beseech you therefore , beloved in christ , set upon the use of these meanes , think within your selves , what if the lord had left me without the word ? i will tell you what ye would have been . look upon these poor indians , herds of beasts ; look upon others on their ale-benches , enemies to the lord , such a one thou hadst been . this blessed word and voyce of god , every tittle of it cost the blood of christ ; written all the lines of it in the blood of christ. oh , make much of it , and it will make much of you ; it will comfort you , and strengthen you , and revive you ; & if the word come not with power , ye shall be under the power of something else ; if not under the power of the word , then under the power of some lust . what is the reason that these poor creatures , that are come to the tryall for life and death , that have fallen into such sinnes as were never heard of ? what is the reason that they are under the power of their lusts ? i will tell you what solomon saith , my son , if wisdome enter into thy heart , and discretion be pleasant to thy soul , it shall keep thee from the strange woman , and sinful companion . if it be pleasant , here is the reason , the word of gods grace it never came with power , or if it came with power , powerless the word of gods grace hath been to them ; and because it hath not come with power , the lord hee hath given them over to the power of their lusts , and sinfull distempers . oh brethren , truly i cannot see how any man can maintain any evidence of gods electing love , that shall hear and hear , and good dayes mend him not , nor bad dayes pair him : that can commend a sermon , and speak of it ; but that efficacy is not known to him , neither doth he mourn for the want of it ; but the eternall efficacy thereof is a stranger to it . 1 thes. 1. 5. knowing , saith the apostle , your election of god ; how did he know it ? for , saith he , our gospel came not to you in word , but in power ; ye will rejoyce the hearts of your ministers , when the word comes with power . let me say this , and so i conclude . i remember the lords threatning ; i will take away the staffe of bread , and ye shall eat , and shall not be satisfied ; when the lord shall let men have the word , when the lord shall not take away the word , but the staffe of the word . suppose you poor parents , fathers , and mothers ; your families should have good corn , but when you come to eat it , no strength at all , but ye dye and wear away ; and others that are about you , they have planted the same corn , and eat and are satisfied ; what will ye do in this case ? you would set apart a day of fasting and prayer , and say , good lord , what a curse is upon me ? my poor children are dying before me , others have the staffe of corn ; but my family have no strength at all . ye would mourn if it were thus with your poor cattell . oh , for poor creatures to have the word , but the efficacy of it to be taken away ; no blessing , no power at all . oh poor creatures , go and say ! oh the curse of god that lies on me , the wrath of god that lyes on my servants , it is a heavy plague . but oh the sweetnesse and excellency of it , when a christian shall find everlasting vertue and efficacy conveyed to him by the word . all you that are before the lord this day , ye shall see an end of all perfection ; but eternall things are not they worth something ? you shall see an end of all delights and contentments ; but this shall comfort you when you are a dying , that the word which you attended upon the lord in , such peace , and such consolations i have found by it ; and the efficacy of that word then remaines with you ; nay , goes to heaven with you . i commend you therefore to the word of his grace , which is able to build you up unto an eternall inheritance amongst them that are sanctified , acts 20. 32. finis . notes, typically marginal, from the original text notes for div a59692-e2360 doctr. 1. quest. 1. answ. quest. 2. answ. 1. answ. 2. reas. 2 : vse 1. vse 2. vse 3. quest. vse 4. objection . answ. 1. answ. 2 answ. 3. vse 5. quest. answ. 1. psal. 133. ult . quest. answ. acts 5. 12. quest. answ. 1. answ. 1. answ. 2. quest. answ. quest. 2 : answ. object . answ. quest. 3 answ. tit. 2. 9 , 10. 1 pet. 3. 18 : eph. 6. 5. 1 pet. 3. 18. tit. 2. 9 , 10. eph. 6. 5 answ. 1. answ. 1. vse 6. ier. 2. 20. object . answ. vse 7. mot. 1. mot. 2. mot. 3. mot. 4. quest. answ. means 1. 〈◊〉 2. notes for div a59692-e14420 quest. 1. answ. answ. observ. quest. 1. answ. reason 1. reason . 2. rev. 12. 9. rom. 1. 22. reas. 3. vse 1. vse 2. vse 3. vse 4. object . answ. 1. vse 3. 1 thes. 2. 3. prov. 3. vers. 22. a brief declaration and vindication of the doctrine of the trinity as also of the person and satisfaction of christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by j. owen. owen, john, 1616-1683. 1669 approx. 264 kb of xml-encoded text transcribed from 138 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a53669) transcribed from: (early english books online ; image set 47790) images scanned from microfilm: (early english books, 1641-1700 ; 1467:15) a brief declaration and vindication of the doctrine of the trinity as also of the person and satisfaction of christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by j. owen. owen, john, 1616-1683. [18], 252 p. printed by r.w. for nath. ponder ..., london : 1669. includes: "doctrine of the trinity : as also of the person and satisfaction of christ ...", with special t.p. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices. trinity -early works to 1800. truth. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 olivia bottum sampled and proofread 2005-05 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a brief declaration and vindication of the doctrine of the trinity : as also of the person and satisfaction of christ . accommodated to the capacity and use of such as may be in danger to be seduced : and the establishment of the truth . john 5. 39. search the scriptures . by j. owen d. d. london , printed by r. w. for nath. ponder , at the sign of the peacock in chancery-lane near fleetstreet . 1669. imprimatur , rob. grove , r. f. d. episcop . lond. à sac. dom. feb. 3. 1668 / 69. to the reader . christian reader , this small treatise hath no other design but thy good , and establishment in the truth . and therefore as laying aside that consideration alone : i could desirously have been excused from the labour of those hours which were spent in its composure , so in the work it self , i admitted of no one thought , but how the things treated of in it , might , and ought to be mannaged unto thy spiritual benefit and advantage . other designs most men have in writing what is to be exposed to publick view , and lawfully may have so ; in this i have nothing but meerly thy good. i have neither been particularly provoked , nor opposed by the adversaries of the truth here pleaded for ; nor have any need from any self respect , to publish such a small plain discourse as this ; love alone to the truth , and the welfare of thy soul , have given efficacy to their importunity who pressed me to this small service . the matters here treated of , are on all hands confessed to be of the greatest moment ; such as the eternal welfare of the souls of men , is immediately and directly concerned in . this all those who believe the sacred truths here proposed and explained , do unanimously profess and contend for ; nor is it denyed by those by whom they are opposed . there is no need therefore to give thee any especial reasons to evince thy concernment in these things , nor the greatness of that concernment , thereby to induce thee unto their serious consideration . it were well indeed that these great , sacred , and mysterious truths , might without contention or controversies about them , be left unto the faith of believers as proposed in the scripture , with that explanation of them which in the ordinary ministry and dispensation of the gospel is necessary and required . certainly these tremendous mysteries , are not by us willingly to be exposed , or prostituted to the cavils of every perverse querist , and disputer ; those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whose pretended wisdom , indeed ignorance , darkness and folly , god hath designed to confound and destroy in them and by them . for my part , i can assure thee , reader , i have no mind to contend and dispute about these things which i humbly adore and believe as they are revealed . it is the importunity of adversaries , in their attempts to draw and seduce the souls of men from the truth and simplicity of the gospel in these great fundamentals of it , that alone can justifie any to debate upon , or eristically to handle these awful mysteries . this renders it our duty , and that indispensibly , in as much as we are required to contend earnestly for the faith once delivered unto the saints . but yet also when this necessity is imposed on us , we are by no means discharged from that humble reverence of mind , wherewith we ought alwayes to be conversant about them ; nor from that regard unto the way and manner of their revelation in the scripture , which may preserve us from all unnecessary intermixture of litigious or exotick phrases and expressions , in their assertion and declaration . i know our adversaries would upon the matter decry any thing peculiarly mysterious in these things ; although they are frequently , and emphatically in the scriptures affirmed so to be . but whilest they deny the mysteries of the things themselves , which are such as every may become the glorious being and wisdom of god , they are forced to a●sign such an aenigmatical sense unto the words , expressions and propositions wherein they are revealed and declared in the scripture , as to turn almost the whole gospel into an allegory , wherein nothing is properly expressed , but in some kind of allusion unto what is so elsewhere ; which irrational way of proceeding , leaving nothing certain in what is or may be expressed by word or writing , is covered over with a pretence of right reason , which utterly refuseth to be so employed . these things the reader will find afterwards made manifest , so far as the nature of this brief discourse will bear . and i shall only desire these few things of him that intends its perusal . first , that he would not look on the subject here treated of , as the matter of an ordinary controversie in religion . — neque enim hic levia aut ludicra petuntur praemia ; lectoris de vita animaeque salute certatur ; they are things which immediately and directly in themselves concern the eternal salvation of the souls of men ; and their consideration ought alwayes to be attended with a due sense of their weight and importance . secondly , let him bring with him a due reverence of the majesty and infinite , incomprehensible nature of god , as that which is not to be prostituted to the captious and sophistical scanning of men of corrupt minds , but to be humbly adored according to the revelation that he hath made of himself . thirdly , that he be willing to submit his soul and conscience , to the plain and obvious sense of scripture propositions and testimonies , without seeking out evasions and pretenses for unbelief . these requests i cannot but judge equal , and fear not the success , where they are sincerely complyed withall . i have only to add ; that in handling the doctrine of the satisfaction of christ , i have proceeded on that principle , which as it is fully confirmed in the scripture , so it hath constantly been maintained and adhered unto by the most of those , who with judgement and success have managed these controversies against the socinians . and this is that the essential holiness of god , with his justice or righteousness , as the supream governour of all , did indispensibly require that sin should not absolutely go unpunished ; and that it should do so , stands in a repugnancy to those holy properties of his nature . this i say , hath been alwayes constantly maintained by far the greatest number of them , who have throughly understood the controversie in this matter , and have successfully engaged in it . and as their arguments for their assertion , are plainly unanswerable , so the neglect of abiding by it , is causelesly to forego one of the most fundamental and invincille principles in our cause . he who first laboured in the defence of the doctrine of the satisfaction of christ , after socinus had formed his imaginations about the salvation that he wrought , and began to dispute about it , was covetus , a learned man , who laid the foundation of his whole disputation in the justice of god , necessarily requiring and indispensibly the punishment of sin . and indeed the state of the controversie as it is laid down by socinus , in his book de jesu christo servatore , which is an answer to this covetus , is genuine , and that which ought not to be receded from , as having been the direct ground of all the controversial writings on that subject , which have since been published in europe . and it is in these words laid down by socinus himself . communis & orthodoxa ( ut asseris ) sententia est , iesum christum ideo servatorem nostrum esse , quia divinae justiciae per quam peccatores damnari merebamur , pro peccatis nostris plene satisfecerit ; quae satisfactio per fidem imputatur nobis ex dono dei credentibus . this he ascribes to covet . the common and orthodox judgement is , that jesus christ is therefore our saviour , because he hath satisfied the justice of god , by which we being sinners deserved to be condemned , for all our sins . in opposition whereunto he thus expresseth his own opinion . ego vero censeo & orthodoxam sententiam esse arbitror , iesum christum ideo servatorem nostrum esse , quia salutis aeternae viam nobis annuntiaverit , confirmaverit , & in sua ipsius persona , cum vitae exemplo , tum ex mortuis resurgendo , manifeste ostenderit , vitamque aeternam nobis ei fidem habentibus ipse daturus sit . divinae autem justitiae , per quam peccatores damnari meremur , pro peccatis nostris neque illum satisfecisse , neque ut satisfaceret , opus fuisse arbitror . i judge and suppose it to be the orthodox opinion , that jesus christ is therefore our saviour , because he hath declared unto us the way of eternal salvation , and confirmed it in his own person ; manifestly shewing it , both by the example of his life , and by rising from the dead ; and in that he will give eternal life unto us believing in him . and i affirm that he neither made satisfaction to the justice of god , whereby we deserved to be damned for our sins , nor was there any need that he should so do . this is the true state of the question ; and the principal subtilty of crellius , the great defender of this part of the doctrine of socinus , in his book of the causes of the death of christ , and the defence of this book de iesu christo servatore , consists in speaking almost the same words with those whom he doth oppose , but still intending the same things with socinus himself : this opinion as was said of socinus , covetus opposed and everted on the principle before mentioned . the same truth was confirmed also by zarnovitius who first wrote against socinus his book ; as also by otto casmannus who engaged in the same work ; and by abraham salinarius . vpon the same foundation do proceed , paraeus , piscator , lubbertus , lucius , camero , voetius , amiraldus , placaeus , rivetus , walaeus , thysius , altingius , maresius , essenius , arnoldus , turretinus , baxter , with many others ; the lutherans , who have managed these controversies , as tarnovius , meisnerus , calovius , stegmannus , martinius , franzius , with all others of their , way , have constantly maintained the same great fundamental principle of this doctrine of the satisfaction of christ ; and it hath well , and solidly been of late asserted among our selves on the same foundation . and as many of these authors do expresly blame some of the schoolmen , as aquinas , durandus , biel , tataretus , for granting a possibility of pardon without satisfaction , as opening a way to the socinian error in this matter ; so also they fear not to affirm , that the foregoing of this principle of gods vindictive justice indispensibly requiring the punishment of sin , doth not only weaken the cause of the truth , but indeed leave it indefensible . however i suppose , men ought to be wary how they censure the authors mentioned , as such who expose the cause they undertook to defend , unto contempt ; for greater , more able , and learned defenders , this truth hath not as yet found , nor doth stand in need of . j. o. the preface . the disciples of our lord jesus christ , having made that great confession of him , in distinction and opposition unto them who accounted him only as a prophet , thou art christ the son of the living god , mat. 16. 14 , 15 , 16. he doth on the occasion thereof , give out unto them that great charter of the churches stability and continuance ; vpon this rock i will build my church , and the gates of hell shall not prevail against it , v. 18. he is himself the rock upon which his church is built ; as god is called the rock of his people , on the account of his eternal power and immutability , deut. 32. 4 , 18 , 31. isa. 26. 4. and himself the spiritual rock which gave out supplies of mercy and assistance to the people in the wilderness , 1 cor. 10. 4. the relation of the professing church unto this rock , consists in the faith of this confession , that he is christ the son of the living god. this our lord jesus christ hath promised to secure against all attempts ; yet so as plainly to declare , that there should be great and severe opposition made thereunto . for whereas the prevalency of the gates of hell in an enmity unto this confession is denyed , a great and vigorous attempt to prevail therein is no less certainly foretold ; neither hath it otherwise fallen out . in all ages from the first solemn foundation of the church of the new testament , it hath one way or other been fiercely attempted by the gates of hell. for some time after the resurrection of christ from the dead , the principal endeavours of satan , and men acting under him , or acted by him , were pointed against the very foundation of the church , as laid in the expression before mentioned . almost all the errours and heresies wherewith for three or four centuries of years it was perplexed , were principally against the person of christ himself , and consequently the nature and being of the holy and blessed trinity . but being disappointed in his design herein , through the watchful care of the lord christ over his promise ; in the following ages , satan turned his craft and violence against sundry parts of the superstructure ; and by the assistance of the papacy cast them into confusion , nothing as it were remaining firm , stable , and in order , but only this one confession , which in a particular manner the lord christ hath taken upon himself to secure . in these latter ages of the world , the power and care of jesus christ reviving towards his church in the reformation of it , even the ruined heaps of its building have been again reduced into some tolerable order and beauty . the old enemy of its peace and welfare falling hereby under a disappointment , and finding his travail and labour for many generations in a great part frustrate , he is returned again to his old work of attacqueing the foundation it self ; as he is unweary and restless , and can be quiet neither conquerour nor conquered ; nor will be so , until he is bound and cast into the lake that burneth with fire . for no sooner had the reformation of religion firmed it self in some of the europaean provinces , but immediately , in a proportion of distance not unanswerable unto what fell out from the first foundation of the church , sundry persons by the instigation of satan attempted the disturbance and ruine of it , by the very same errours and heresies about the trinity , the person of christ , and his offices , the person of the holy ghost and his grace , wherewith its first trouble and ruine was endeavoured . and hereof we have of late an instance given among our selves ; and that so notoriously known , through a mixture of imprudence and impudence in the managers of it , that a very brief reflection upon it will suffice unto our present design . it was alwaies supposed , and known to some , that there are sundry persons in this nation , who having been themselves seduced into socinianism , did make it their business under various pretences to draw others into a compliance with them in the same way and perswasion . neither hath this for sundry years been so secretly carryed , but that the design of it hath variously discovered it self by overt acts of conferences , disputations , and publishing of books ; which last way of late hath been sedulously pursued . unto these three is now a visible accession made , by that sort of people whom men will call quakers , from their deportment at the first erection of their way , long since deserted by them ; until by some new revolutions of opinions , they cast themselves under a more proper denomination . that there is a conjunction issued between both these sorts of men , in an opposition to the holy trinity , with the person and grace of christ , the pamphlets of late published by the one and the other do sufficiently evince . for however they may seem in sundry things as yet to look divers waies , yet like sampson's foxes , they are knit together by the tayle of consent in these fire-brand opinions , and joyntly endeavour to consume the standing corn of the church of god. and their joynt management of their business of late , hath been as though it were their design , to give as great a vogue and report to their opinions , as by any waies they are able . hence besides their attempts to be proclaiming their opinions under various pretences , in all assemblies whereunto they may intrude themselves , as they know without trouble , they are exceedingly sedulous in scattering and giving away , yea imposing gratis , and as to some ingratiis , their small books which they publish , upon all sorts of persons promiscuously , as they have advantage so to do . by this means their opinions being of late become the talk and discourse of the common sort of christians , and the exercise of many , amongst whom are not a few , that on sundry accounts , which i shall not mention , may possibly be exposed unto disadvantage and prejudice thereby , it hath been thought meet by some , that the sacred truths which these men oppose , should be plainly and briefly asserted and confirmed from the scripture ; that those of the meanest sort of professors , who a●e sincere and upright , exercising themselves to keep a good conscience in matters of faith and obedience to god , may have somewhat in a readiness , both to guide them in their further enquiry into the truth , as also to confirm their faith in what they have already received , when at any time it is shaken or opposed by the cunning sleights of men that lye in wait to deceive . and this comprizeth the design of the ensuing discourse . it may possibly be judged needless by some , as it was in its first proposal by him by whom it is wri●●●● , and that because this matter at present is by an especial providence cast on other hands , who both have , and doubtless , as occasion shall require , will well acquit themselves in the defence of the truths opposed . not to give any other account of the reasons of this small undertaking , it may suffice , that in publico discrimine omnis homo miles est . every mans concernment lying in a common danger , it is free for every one to manage it as he thinks best , and is able , so it be without prejudice to the whole , or the particular concerns of others . if a city be on fire , whose bucket that brings water to quench it ought to be refused ? the attempt to cast fire into the city of god , by the opinions mentioned , is open and plain , and a timely stop being to be put unto it , the more hands are orderly employed in its quenching , the more speedy and secure is the effect like to be . now , because the assertors of the opinions mentioned do seem to set out themselves to be some great ones , above the ordinary rate of men , as having found out , and being able publickly to maintain such things , as never would have entred into the minds of others to have thought on , or conceived ; and also that they seem with many to be thought worthy of their consideration because they now are new , and such as they have not been acquainted withall ; i shall in this prefatory entrance , briefly manifest that those who have amongst us undertaken the management of these opinions , have brought nothing new unto them , but either a little contemptible sophistry and caption of words on the one hand , or futulous , affected , unintelligible expressions on the other ; the opinions themselves being no other ; but such as the church of god having been opposed by , and troubled with from the beginning , hath prevailed against , and triumphed over in all generations . and were it not that confidence is the only relief which engaged impotency adheres unto , and expects supplies from , i should greatly admire that those amongst us who have undertaken an inforcement of these old exploded errours , whose weakness doth so openly discover and proclaim it self in all their endeavours , should judge themselves competent to give a new spirit of life to the dead carkass of these rotten heresies , which the faith of the saints in all ages hath triumphed over ; and which truth and learning have under the care and watchfulness of christ , so often baffled out of the world . the jews in the time of our saviours converse on the earth , being fallen greatly from the faith and worship of their forefathers , and ready to sink into their last and utmost apostacy from god , seem amongst many other truths , to have much lost that of the doctrine of the holy trinity , and of the person of the messiah . it was indeed suited in the dispensation of god , unto the work that the lord jesus had to fulfill in the world , that before his passion and resurrection , the knowledge of his divine nature as unto his individual person , should be concealed from the most of men . for this cause , although he was in the form of god , and thought it no robbery to be equal with god , yet he made himself of no reputation , by taking on him the form of a servant , and made in the likeness of men , that being found in the fashion of a man , he might be obedient unto death , phil. 2. 7 , 8 , 9. whereby his divine glory was veiled for a season , until he was declared to be the son of god with power , according unto the spirit of holiness , by the resurrection from the dead , rom. 1. 4. and then was glorified with that glory which he had with the father before the world was , john 17. 3. and as this dispensation was needful unto the accomplishment of the whole work which as our m●diator he had undertaken , so in particular , he who was in himself the lord of hosts , a sanctuary to them that feared him , became hereby , a stone of stumbling , and a rock of offence to both the houses of israel , for a gin and for a snare to the inhabitants of jerusalem , isa. 8. 13 , 14. see luke 2. 34. rom. 9. 33. 1 pet. 2. 8. isa. 28. 26. but yet notwithstanding , as occasions required , suitably unto his own holy ends and designs , he forbare not to give plain and open testimony to his own divine nature and eternal pre-existence unto his incarnation . and this was it , which of all other things most provoked the carnal jews with whom he had to do . for having , as was said , lost the doctrine of the trinity and person of the messiah in a great measure , when ever he asserted his deity , they were immediately enraged and endeavoured to destroy him . so was it plainly , john. 8. 56 , 57 , 58 59. saith he , your father abraham rejoyced to see my day , and he saw it and was glad ; then said the jews unto him , thou art n●t yet fifty years old , and hast thou seen abraham ? jesus said unto them , verily i say unto you , before abraham was i am : then took they up stones to cast at him . so also , john 10. 30 , 31 , 32 , 33. i and my father are one : then the jews took up stones again to stone him ; jesus answered them , many good works have i shewed you from my father , for which of those works do you stone me ? the jews answered him saying , for a good work we stone thee not , but for blasphemy , and because that thou being a man makest thy self god. they understood well enough the meaning of those words , i and my father are one ; namely , that they were a plain assertion of his being god. this caused their rage . and this the jews all abide by to this day ; namely , that he declared himself to be god , and therefore they slew him . whereas therefore the first discovery of a plurality of persons in the divine essence consists in the revelation of the divine nature and personality of the son , this being opposed , persecuted , and blasphemed by these jews , they may be justly looked upon and esteemed as the first assertors of that misbelief , which now some seek again so earnestly to promote . the jews persecuted the lord christ , because he being a man , declared himself also to be god ; and others are ready to revile and reproach them , who believe and teach what he declared . after the resurrection and ascension of the lord jesus , all things being filled with tokens , evidences and effects of his divine nature and power , rom. 1. 4. the church that began to be gathered in his name , and according to his doctrine , being by his especial institution to be initiated into the express profession of the doctrine of the holy trinity , as being to be baptized in the name of the father , and the son , and the holy ghost , which confession comprizeth the whole of the truth contended for , and by the indispensible placing of it at the first entrance into all obedience unto him , is made the doctrinal foundation of the church , it continued for a season in the quiet and undisturbed possession of this sacred treasure . the first who gave disquietment unto the disciples of christ by perverting the doctrine of the trinity was simon magus , with his followers ; an account of whose monstrous figments , and unintelligible imaginations , with their coincidence with what some men dream in these latter daies , shall elsewhere be given . nor shall i need here to mention the colluvies of gnosticks , valentinians , marcionites and manichees , the foundation of all whose abominations lay in their mis-apprehensions of the being of god , their unbelief of the trinity and person of christ , as do those of some others also . in especial there was one cerinthus , who was more active than others in his opposition to the doctrine of the person of christ , and therein of the holy trinity . to put a stop unto his abominations , all authors agree that john writing his gospel , prefixed unto it that plain declaration of the eternal deity of christ which it is prefaced withall . and the story is well attested by irenaeus , eusebius , and others , from polycarpus who was his disciple , that this cerinthus coming into the place where the apostle was , he left it , adding as a reason of his departure , lest the building through the just judgement of god should fall upon them . and it was of the holy , wise providence of god , to suffer some impious persons to oppose this doctrine before the death of that apostle , that he might by infallible inspiration farther reveal , manifest and declare it to the establishment of the church in future ages . for what can farther be desired to satisfie the minds of men , who in any sense own the lord jesus christ , and the scriptures , than that this controversie about the trinity and person of christ ( for they stand and fall together ) should be so eminently and expresly determined , as it were immediately from heaven . but he , with whom we have to deal in this matter , neither ever did , nor ever will , nor can acquiesce or rest in the divine determination of any thing which he hath stirred up strife and controversie about . for as cerinthus and the ebionites persisted in the heresie of the jews , who would have slain our saviour for bearing witness to his own deity , notwithstanding the evidence of that testimony , and the right apprehension which the jews had of his mind therein ; so he excited others to engage and persist in their opposition to the truth , notwithstanding this second particular determination of it from heaven , for their confutation or confusion . for after the more weak and confused oppositions made unto it by theodotus coriarius , artemon , and some others , at length a stout champion appears visibly and expresly engaged against these fundamentals of our faith . this was paulus sa nosatenus bishop of the church of antioch about the year 272. a man of most intolerable pride , passion , and folly ; the greatest that hath left a name upon ecclesiastical records . this man openly and avowedly denyed the doctrine of the trinity , and the deity of christ in an especial manner . for although he endeavoured for a while , to cloud his impious sentiments in ambiguous expressions , as others also have done , ( euseb. lib. 7. cap. 27. ) yet being pressed by the professors of the truth , and supposing his party was somewhat confirmed , he plainly defended his heresie , and was cast out of the church wherein he presided . some sixty years after , photinus bishop of syrmium , with a pretence of more sobriety in life and conversation , undertook the management of the same design , with the same success . what ensued afterwards among the churches of god in this matter , is of too large and diffused a nature to be here reported . these instances i have fixed on , only to intimate unto persons whose condition or occasions afford them not ability or leisure of themselves , to enquire into the memorials of times past amongst the professors of the gospel of christ , that these oppositions which are made at present amongst us unto these fundamental truths , and derived immediately from the late renewed inforcement of them made by faustus socinus and his followers , are nothing but old baffled attempts of satan , against the rock of the church and the building thereon , in the confession of the son of the living god. now , as all men who have ought of a due reverence of god or his truth remaining with them , cannot but be wary how they give the least admittance to such opinions as have from the beginning been witnessed against , and condemned by christ himself , his apostles and all that followed them in their faith and waies in all generations ; so others whose hearts may tremble for the danger they apprehend which these sacred truths may be in , of being corrupted or defamed , by the present opposition against them , may know that it is no other , but what the church and faith of professors hath already been exercised with , and through the power of him that enables them have constantly triumphed over . and for my part , i look upon it as a blessed effect of the holy wise providence of god , that those who have long harboured these abominations of denying the holy trinity , the person and satisfaction of christ in their minds , but yet have sheltered themselves from common observation under the shades of dark obscure and uncouth expressions , with many other specious pretences , should be given up to joyn themselves with such persons , and to profess a community of perswasion with them in those opinions , as have rendred themselves infamous from the first foundation of christianity , and wherein they will assuredly meet with the same success as those have done , who have gone before them . for the other head of opposition made by these persons unto the truth in reference unto the satisfaction of christ , and the imputation of his righteousness thereon unto our justification , i have not much to say as to the time past . in general , the doctrine wherein they boast , being first brought forth in a rude mishapen manner by the pelagian hereticks , was afterwards improved by one abailardus a sophistical scholar in france ; but owes its principal form and poison unto the endeavours of faustus socinus , & those who have followed him in his subtle attempt to corrupt the whole doctrine of the gospel . of these m●n , are those amongst us who at this day so busily dispute and write about the trinity , the deity of christ , and his satisfaction , the followers and disciples . and it is much more from their masters who were some of them men learned , diligent , and subtle , than from themselves that they are judged to be of any great consideration . for i can truly say , that upon the sedate examination of all that i could ever yet hear , or get a sight of , either spoken or written by them , that is any amongst us ; i never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability , to give any tolerable countenance unto it . if any of them shall for the future attempt to give any new countenance or props to their tottering errours , it will doubtless be attended unto , by some of those many , who cannot but know that it is incumbent on them , to contend earnestly for the faith once delivered unto the saints . this present brief endeavour is only to assist and direct those , who are less exercised in the waies of managing controversies in religion , that they may have a brief comprehension of the truths opposed , with the firm foundations whereon they are built , and have in a readiness to shield their faith , both against the fiery darts of satan , and secure their minds against the cunning sleights of men who lye in wait to deceive . and wherein this discourse seems in any thing to be too brief , or concise , the author is not to be blamed ; who was confined unto these strait bounds , by those whose requests injoyned him this service . the doctrine of the holy trinity explained and vindicated . the doctrine of the blessed trinity may be considered two wayes . first , in respect unto the revelation and proposal of it in the scripture , to direct us unto the author , object , and end of our faith , in our worship and obedience . secondly , as it is farther declared and explained , in terms , expressions , and propositions , educed from the original revelation of it , suited thereunto , and meet to direct and keep the mind from undue apprehensions of the things it believes ; and to declare them unto farther edification . in the first way , it consists meerly in the propositions wherein the revelation of god is expressed in the scripture ; and in this regard two things are required of us . first , to understand the terms of the propositions , as they are enunciations of truth ; and secondly , to believe the things taught , revealed , and declared in them . in the first instance , no more , i say , is required of us , but that we assent unto the assertions and testimonies of god concerning himself , according to their natural and genuine sence , as he will be known , believed in , feared and worshipped by us ; as he is our creator , lord , and rewarder ; and that because he himself hath by his revelation , not only warranted us so to do , but also made it our duty necessary and indispensible . now the sum of this revelation in this matter is , that god is one ; that this one god , is father , son and holy ghost ; that the father is the father of the son ; and the son , the son of the father ; and the holy ghost , the spirit of the father and the son ; and that in respect of this their mutual relation , they are distinct from each other . this is the substance of the doctrine of the trinity as to the first direct concernment of faith therein . the first intention of the scripture in the revelation of god towards us is , as was said , that we might fear him , believe , worship , obey him , and live unto him , as god. that we may do this in a due manner , and worship the only true god , and not adore the false imaginations of our own minds , it declares , as was said , that this god is one , the father , son , and holy ghost ; that the father is this one god , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign lord , and last end of all : that the son , is the one true god , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign lord , and last end of all . and so also of the holy ghost . this is the whole of faiths concernment in this matter , as it respects the direct revelation of god made by himself in the scripture , and the first proper general end thereof let this be clearly confirmed by direct and positive divine testimonies containing the declaration and revelation of god concerning himself , and faith is secured as to all its concerns . for it hath both its proper formal object , and is sufficiently enabled to be directive of divine worship and obedience . the explication of this doctrine unto edification suitable unto the revelation mentioned , is of another consideration . and two things are incumbent on us to take care of therein . first that what is affirmed and taught , do directly tend unto the ends of the revelation it self , by informing and inlightning of the mind in the knowledge of the mysterie of it , so far as in this life we are by divine assistance capable to comprehend it ; that is , that faith may be increased , strengthned and confirmed against temptations and oppositions of satan , and men of corrupt minds ; and that we may be distinctly directed unto , and encouraged in the obedience unto , and worship of god that are required of us . secondly , that nothing be affirmed or taught herein , that may beget , or occasion any undue apprehensions concerning god , or our obedience unto him , with respect unto the best , highest , securest revelations , that we have of him and our duty . these things being done and secured , the end of the declaration of this doctrine concerning god is attained . in the declaration then of this doctrine unto the edification of the church , there is contained a farther explanation of the things before asserted , as proposed directly , and in themselves as the object of our faith , namely , how god is one , in respect of his nature , substance , essence , godhead , or divine● being . how being father , son , and holy ghost , he subsisteth in these three distinct persons , or hypost●sies : and what are their mutual respects to each other , by which as their peculiar properties giving them the manner of their subsistence , they are distinguished one from another ; with sundry other things of the like necessary consequence unto the revelation mentioned . and herein as in the application of all other divine truths and mysteries whatever , yea , of all moral commanded duties , use is to be made of such words and expressions as it may be are not literally and formally contained in the scripture ; but only are unto our conceptions and apprehensions expository of what is so contained . and to deny the liberty , yea , the necessity hereof , is to deny all interpretation of the scripture , all endeavours to express the sense of the words of it , unto the understandings of one another ; which is in a word to render the scripture it self altogether useless . for if it be unlawful for me to speak or write what i conceive to be the sense of the words of the scripture , and the nature of the thing signified and expressed by them , it is unlawful for me also to think or conceive in my mind what is the sense of the words or nature of the things ; which to say , is to make brutes of our selves , and to frustrate the whole design of god in giving unto us the great priviledge of his word . wherefore in the declaration of the doctrine of the trinity , we may lawfully , nay we must necessarily , make use of other words , phrases and expressions that what are literally and syllabically contained in the scriptures , but teach no other things . moreover whatever is so revealed in the scripture , is no less true and divine as to whatever necessarily followeth thereon , than it is , as unto that which is principally revealed and directly expressed . for how far soever the lines be drawn and extended , from truth nothing can follow and ensue but what is true also ; and that in the same kind of truth , with that which it is derived and deduced from . for if the principal assertion be a truth of divine revelation , so is also whatever is included therein , and which may be rightly from thence collected . hence it follows , that when the scripture revealeth the father , son , and holy ghost , to be one god , seeing it necessarily and unavoidably follows thereon that they are one in essence , wherein alone it is possible they can be one ; and three in their distinct subsistences , wherein alone it is possible they can be three : this is no less of divine revelation , than the first principle from whence these things follow . these being the respects which the doctrine of the trinity falls under , the necessary method of 〈◊〉 and reason in the beheving and declar●ing of it , is plain and evident . 1. the revelation 〈◊〉 it is to be asserted and vindicated , as it 〈◊〉 proposed to be believed for the ends mentioned . now this is , as was declared , that there is one god , that this god , is father , son , and holy ghost , and so , that the father is god , so is the son , so is the holy ghost . this being received and admitted by faith , the explication of it is , ( 2. ) to be insisted on , and not taken into consideration untill the other be admitted . and herein lyes the preposterous course of those who fallaciously and captiously go about to oppose this sacred truth . they will alwayes begin their opposition , not unto the revelation of it , but unto the explanation of it which is used only for farther edification . their disputes and cavils shall be against the trinity , essence , substance , persons , personality , respects , properties of the divine persons , with the modes of expressing these things , whilst the plain scriptural revelation of the things themselves from whence they are but explanatory deductions , is not spoken to , nor admitted unto confirmation . by this means have they entangled many weak unstable souls , who when they have met with things too high , hard and difficult for them , ( which in divine mysteries they may quickly do ) in the explication of this doctrine , have suffered themselves to be taken off from a due consideration of the full and plain revelation of the thing it self in scripture ; until their temptations being made strong , and their darkness increased , it was too late for them to return unto it ; as bringing along with them the cavils wherewith they were prepossessed rather than that faith and obedience which is required . but yet all this while these explanations so excepted against , are indeed not of any original consideration in this matter . let the direct express revelations of the doctrine be firmed , they will follow of themselves , nor will be excepted against by those who believe and receive it . let that be rejected , and they will fall of themselves , and never be contended for by those who did make use of them . but of these things we shall treat again afterwards . this therefore is the way , the only way that we rationally can , and that which in duty we ought to proceed in , and by , for the asserting and confirming of the doctrine of the holy trinity under consideration ; namely , that we produce divine revelations , or testimonies , wherein faith may safely rest and acquiesce , that god is one ; that this one god , is father , son , and holy ghost ; so that the father is god ; so also is the son , and the holy ghost likewise , and as such are to be believed in , obeyed , worshipped , acknowledged as the first cause , and last end of all , our lord and reward . if this be not admitted , if somewhat of it ▪ be not particularly denyed , we need not , we have no warrant or ground , to proceed any farther , or at all to discourse about the unity of the divine essence , or the distinction of persons . we have not therefore any original contest in this matter with any , but such as deny either god to be one , or the father to be god , or the son to be god , or the holy ghost so to be . if any deny either of these in particular , we are ready to confirm it by sufficient testimonies of scripture , or clear and undeniable divine revelation . when this is evinced and vindicated , we shall , willingly proceed to manifest that the explications used of this doctrine unto the edification of the church are according to truth ; and such as necessarily are required by the nature of the things themselves . and this gives us the method of the small ensuing discourse , with the reasons of it . the first thing which we affirm to be delivered unto us by divine revelation as the object o● ou● faith is , that god is one . i know that this may be uncontroulably evidenced by the ●ight of reason it self , unto as good and quiet an assurance as the mind of man is capable of in any of its apprehensions whatever . but i speak of it now , as it is confirmed unto us by divine revelation . how this assertion , of one god , respects the nature , essence , or divine being of god , shall be declared afterwards . at present it is enough to represent the testimonies that he is one , only one . and because we have no difference with our adversaries distinctly about this matter , i shall only name some few of them , deut. 6. 4. hear o israel , the lord our god is one lord. a most pregnant testimony ; and yet notwithstanding , as i shall elsewhere manifest , the trinity it self , in that one divine essence is here asserted , isa. 44. 6 , 8. thus saith the lord , the king of israel , and his redeemer , the lord of hosts , i am the first , and i am the last , and besides me there is no god ; is there a god besides me ? yea there is no god , i know not any ; in which also we may manifest that a plurality of persons is included and expressed . and although there be no more absolute and sacred truth than this , that god is one ; yet it may be evinced , that it is no where mentioned in the scripture , but that either in the words themselves , or the context of the place , a plurality of persons in that one sence is intimated . secondly , it is proposed as the object of our faith , that the father is god. and herein as is pretended there is also an agreement , between us , and those who oppose the doctrine of the trinity . but there is a mistake in this matter . their hypothesis as they call it , or indeed presumptuous errour , casts all the conceptions that are given us concerning god in the scripture , into disorder and confusion . for the father , as he whom we worship , is often called so , only with reference unto his son ; as the son is so , with reference to the father . he is the only begotten of the father , john 1. 14. but now , is this son had no praeexistence in his divine nature before he was born of the virgin , there was no god the father seventeen hundred years ago , because there was no son. and on this ground did the marcionites of old , plainly deny the father whom under the new testament we worship , to be the god of the old testament , who made the world and was wo●shipped from the foundation of it . for it seems to follow , that he whom we worship being the father , and on this supposition that the son had no praexistence unto his incarnation , he was not the father under the old testament , he is some other from him that was so revealed : i know the folly of that inference ; yet how on this opinion of the sole existence of the son in time , men can prove the father to be god , let others determine . he who abideth in the doctrine of christ , he hath both the father and the son , but whosoever transgresseth and abideth not in the doctrine of christ , he hath not god , 2 john 9. whoever denyes christ the son , as the son , that is the eternal son of god , he loses the father also , and the true god ; he hath not god. for that god which is not the father , and which ever was , and was not the father , is not the true god. hence many of the fathers , even of the first writers of the church , were forced unto great pains in the confirmation of this truth , that the father of jesus christ was he who made the world , gave the law , spake by the prophets , and was the author of the old testament ; and that against men who professed themselves to be christians . and this bruitish apprehension of theirs , arose from no other principle but this , that the son had only a temporal existence , and was not the eternal son of god. but that i may not in this brief discourse digress unto other controversies than what lyes directly before us , and seeing the adversaries of the truth we contend for , do , in words at least , grant that the father of our lord jesus christ is the true god , or the only true god , i shall not further shew the inconsistency of their hypothesis with this confession ; but take it for granted , that to us there is one god the father , 1 cor. 8. 6. see john 17. 3. so that he who is not the father , who was not so from eternity , whose paternity is not equally coexistent unto his deity , is no god unto us . thirdly , it is asserted and believed by the church that jesus christ is god ; the eternal son of god ; that is , he is proposed , declared and revealed unto us in the scripture , to be god , that is to be served , worshipped , believed in , obeyed as god , upon the account of his own divine excellencies . and whereas we believe and know that he was man , that he was born , lived , and dyed as a man , it is declared that he is god also ; and that as god , he did preexist in the form of god before his incarnation , which was effected by voluntary actings of his own ; which could not be without a preexistence in another nature . this is proposed unto us to be believed upon divine testimony , and by divine revelation . and the sole enquiry in this matter is , whether this be proposed in the scripture as an object of faith , and that which is indispensibly necessary for us to believe . let us then nakedly attend unto what the scripture asserts in this matter , and that in the order of the books of it in some particular instances which at present occurr to mind ; as these that follow , psalm 45. 6. thy throne o god is for ever and ever , applyed unto christ , h●b . 1. 8. but unto thy son he saith , thy throne o god is for ever and ever . psalm 68. 17 , 18 , 19. the chariots of god are twenty thousand , even thousands of angels , the lord is among them as in sinai in the holy place ; thou hast ascended on high , thou hast lead captivity captive , thou hast received gifts for men , yea , for the rebellious also , that the lord god may dwell among them , applyed unto the son , ephes. 4. 8. wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men. now that he ascended , what is it but that be also descended first into the lower parts of the earth ; he that descended is the same also that ascended up far above all heavens , that he might fill all things . psalm 110. 1. the lord said unto my lord , sit thou at my right hand ; applyed unto christ by himself , mat. 22. 44. psalm 102. 15 , 16 , 17. of old th●u hast laid the foundation of the earth and the heavens are the work of thy hands ; they shall perish but thou shalt endure , yea , all of them shall wax old like a garment , as a vesture shalt thou change them , and they shall be changed , but thou art the same , and thy years shall have no end . declared by the apostle to be meant of the son , heb. 1. 10. prov. 8. 22. to the 31. the lord possest me in the beginning of his wayes ; before his works of old : i was set up from everlasting , in the beginning or ever the earth was , when there were no depths , i was brought forth when there were no fountains abounding with waters , before the mountains were setled , before the hills was i brought forth ; while as yet he had not made the earth , nor the fields , nor the highest part of the dust of the world ; when he prepared the heavens i was there ; when he set a compass upon the face of the earth , when he established the clouds above ; and the fountains of the deep ; when he gave to the sea his decree that the waters should not pass his commandment ; when he appointed the foundations of the earth ; then i was by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him ; rejoycing in the habitable parts of his earth , and my delights were with the sons of men. isa. 6. 1 , 2 , 3. i saw also the lord sitting upon a throne , high and lifted up and his train filled the temple ; above it stood the seraphims , each one had six wings , with twain he covered his face , with twain he covered his feet , and with twain he did flye : and one cryed unto another and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . applyed unto the son , john 12. 41 , 42. isa 8. 13 , 14. sanctifie the lord of hosts himself , and let him be your dread ; let him be your fear , and he shall be for a sanctuary , but for a stone of stumbling , and for a rock of offence to both the houses of israel , for a gin and for a snare to the inhabitants of jerusalem , applyed unto the son , luk. 2. 34. rom. 9. 33. 1 pet. 2. 8. isa. 9. 6. for unto us a child is born , unto us a son is given , and the government shall be upon his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace ; of the increase of his government and peace there shall be no end . jer. 23. 5 , 6. behold the day is come saith the lord that i will raise unto david a righteous branch , and this is his name whereby he shall be called , jehovah our righteousness . hos. 12. 3 , 4 , 5. he took his brother by the heel in the womb , and by his strength he had power with god ; yea , he had power over the angel and prevailed , he wept and made supplications unto him ; he found him in bethel , and there he spake with us , even the lord god of hosts , the lord is his memorial . zach. 2. 8 , 9. for thus saith the lord of hosts , after the glory hath he sent me unto the nations which spoiled ye , and ye shall know that the lord of hosts hath sent me. mat. 16. 16. thou art christ the son of the living god. luk. 1. 35. the holy ghost shall come upon thee , the power of the most high shall overshaddew thee , therefore also shall that holy thing which shall be born of thee , be called the son of god. john 1. 1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god ; all things were made by him ; and without him was not any thing made that was made . ver. 14. and we beheld his glory , the glory as of the only begotten of the father . john 3. 3. and no man hath ascended up to heaven , but he that ▪ came down from heaven , even the son of man which is in heaven . john 8. 56 , 57 , 58. then said the jews unto him , thou art not fifty years old , and hast thou seen abraham ? jesus saith unto them , verily , i say unto you , before abraham was , i am . john 10. 30. i and my father are one . john 17. 3. and now o father glorifie thou me with thine own self , with the glory which i had with thee before the world was . john 20. 28. and thomas answered and said unto him , my lord and my god. acts 20. 28. feed the church of god which he hath purchased with his own blood . rom 1. 3 , 4. concerning his son jesus our lord , which was made of the ●eed of david according to the flesh , and declared to be the son of god with power , according to the spirit of holiness , by the resurrection from the dead . rom. 9. 5. of whom as concerning the flesh christ came ; who is over all , god blessed for ever . amen . rom. 14. 10 , 11 , 12. for we shall all stand before the judgement seat of christ ; as it is written , as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god. so then every one of us , shall give an account of himself to god. 1 cor. 8. 6. and one lord jesus , by whom are all things , and we by him . 1 cor. 10. 9. neither let us also tempt christ as some of them also tempted , and were destroyed of serpents ; compared with , numb . 21. 6. phil. 2. 5 , 6. let this mind be in you which was also in christ jesus ; who being in the form of god , thought it not robbery to be equal with god. col. 1. 15 , 16 , 17. who is the image of the invisible god , the first born of every creature ; for by him were all things created , that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him and for him , and he is before all things , and by him all things consist . 1 tim. 3. 16. without controversie great is the mysterie of godliness , god was manifested in the flesh . tit. 2. 13. looking for that blessed hope , and the glorious appearance of the great god and our saviour jesus christ , who gave himself for us . hebrewes the first throughout . chap. 3. 4. for every house is builded by some man , but he that built all things is god. 1 pet. 1. 11. searching what , or what manner of time the spirit of christ which was in them did signifie . chap. 3. 18 , 19. but christ also hath once suffered for sinners , being put to death in the flesh , but quickned by the spirit ; by which also he went and preached unto the spirits in prison which sometimes were disobedient , when once the long suffering of god waited in the dayes of noah . 1 john 3. 16. hereby we perceive the love of god , because he laid down his life for us . chap. 5. 20. and we are in him that is true , even in his son jesus christ , this is the true god and eternal life . rev. 1. 8. i am alpha , and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . ver. 11. i am alpha and omega , the first and the last , and what thou seest , write in a book : and i turned to see the voice that spake with me ; and being turned , i saw seven golden candlesticks , and in the midst of the seven candlesticks , one like unto the son of man. ver. 17. and when i saw him , i fell at his feet as dead ; and he laid his right hand upon me , saying unto me , fear not , i am the first and the last . chap. 2. 23. i am he which searcheth the reins and hearts , and will give unto every one of you according to your works . these are some of the places wherein the truth under consideration is revealed and declared ; some of the divine testimonies whereby it is confirmed , and established ; which i have not at present enquired after , but suddenly repeated as they came to mind . many more of the like nuture and importance may be added unto them ; and shall be so as occasion doth require . let now any one who owns the scripture to be the word of god , to contain an infallible revelation of the things proposed in it to be believed , and who hath any conscience exercised towards god for the receiving and submitting unto what he declares and reveals , take a view of these testimonies , and consider whether they do not sufficiently propose this object of our faith . shall a few poor trifling sophisms , whose terms are scarcely understood , by the most that amongst us make use of them , according as they have found them framed by others , be thought meet to be set up in opposition unto these multiplyed testimonies of the holy ghost , and to cast the truth confirmed by them down from its credit and reputation in the consciences of men . for my part , i do not see in any thing , but that the testimonies given to the godhead of christ , the eternal son of god , are every way as clear and unquestionable , as those are , which testifie to the being of god , or that there is any god at all . were men acquainted with the scriptures as they ought to be , and as the most , considering the means and advantages they have had , might have been , did they ponder and believe on what they 〈◊〉 , or had any tenderness in their consciences as to that reverence , obedience , and subjection of soul , which god requires unto his word , it were utterly impossible that their faith in this matter should ever in the least be shaken , by a few lewd sophisms , or loud clamours of men destitute of the truth , and of the spirit of it . that we may now improve these testimonies unto the end under design , as the nature of this brief discourse will bear , i shall first remove the general answers which the socinians give unto them ; and then manifest farther , how incontrolable they are , by giving an instance in the frivolous exceptions of the same persons to one of them in particular . and we are ready , god assisting , to maintain , that there is not any one of them , which doth not give a sufficient ground for faith to rest on in this matter concerning the deity of christ ; and that against all the socinians in the world . they say therefore commonly , that we prove not by these testimonies what is by them denyed . for they acknowledge christ to be god , and that because he is exalted unto that glory and authority that all creatures are put into subjection unto him ; and all both men and angels are commanded to worship and adore him . so that he is god by office , though he be not god by nature . he is god , but he is not the most high god. and this last expression they have almost continually in their mouths . he is not the most high god. and commonly with great contempt and scorn they are ready to reproach them who have solidly confirmed the doctrine of the deity of christ , as ignorant of the state of controversie , in that they have not proved him to be the most high god , in subordination unto whom , they acknowledge christ to be god , and that he ought to be worshipped with divine and religious worship . but there cannot be any thing more empty and vain than these pretences . and besides they accumulate in them , their former errors , with the addition of new ones . for , first , the name of the most high god , is first ascribed unto god in gen. 49. 18 , 19 , 22. denoting his soveraignty and dominion . now , as other attributes of god , it is not distinctive of the subject , but only desscriptive of it . so are all other excellencies of the nature of god. it doth not intimate that there are other gods , only he is the most high , or one over them all , but only that the true god , is most high , that is indued with soveraign power , dominion and authority over all . to say then , that christ indeed is god , but not the most high god , is all one as to say he is god , but not the most holy god , or not the true god. and so they have brought their christ into the number of false gods , whilst they deny the true christ who in his divine nature , is over all god blessed for ever , rom. 9. 5. a phrase of speech , perfectly expressing this attribute , of the most high god. secondly , this answer is suited only unto those testimonies which express the name of god with a corre●ponding power and authority unto that name . for in reference unto these alone can it be pleaded with any pretence of reason , that he is a god by office ; though that also be done very futilously and impertinently . but most of the testimonies produc●d , speak directly unto his divine excel●encies , and properties , which belong unto his nature necessarily and absolutely . that he is eternal , omnipotent , immense , omniscient , infinitely wise , and that he is , and worketh and produceth effects suitable unto all these properties , and such as nothing but they can enable him for , is abundantly proved by the foregoing testimonies . now all these concern a divine nature , a natural essence , a godhead , and not such power or authority as a man may be exalted unto . yea , the ascribing any of them to such a one , implyes the highest contradiction expressible . thirdly , this god in authority and office , and not by nature , that should be the object of divine worship , is a new abomination . for they are divine , essential excellencies that are the formal reason and object of worship religious and divine . and to ascribe it unto any one , that is not god by nature , is idolatry . by makeing therefore their christ such a god as they describe , they bring him under the severe commination of the true god , jer. 10. 11. the gods that have not made the heavens and the earth , even they shall perish from the earth , and from under these heavens . that christ they worship , they say is a god ; but they deny that he is that god that made the heavens and the earth : and so leave him exposed to the threatnings of him , who will accomplish it to the uttermost . some other general exceptions sometimes they make use of , which the reader may free himself from the entanglement of , if he do but heed these ensuing rules . x. distinction of persons , ( of which afterwards ) it being in an infinite substance , doth no way prove a difference of essence between the father and the son. where there fore christ as the son , is said to be another from the father , or god , spoken personally of the father , it argues not in the least that he is not partaker of the same nature with him . that in one essence , there can be but one person , may be true where the substance is finite and lim●ted , but hath no place in that which is infinite . 2. distinction and inequality in respect of office in christ , doth not in the least take away his equality and sameness with the father , in respect of nature and essence , phil. 2. 7 , 8. a son , of the same nature with his father , and therein equal to him , may in office be his inferiour , his subject . thirdly , the advancement and exaltation of christ as mediator to any dignity whatever , upon , or in reference to the work of our redemption and salvation , is not at all inconsistent with the essential honour , dignity , and worth which he hath in himself as god blessed for ever . though he humbled himself and was exalted in office , yet in nature he was one and the same , he changed not . fourthly , the scriptures asserting the humanity of christ with the concerments thereof , as his birth , life , and death , do no more thereby deny his deity , than by asserting his deity with the essential properties thereof , they deny his humanity . fifthly , god working in and by christ as he was mediator , denotes the fathers soveraign appointment of the things mentioned to be done , not his immediate efficiency in the doing of the things themselves . these rules are proposed a little before their due place in the method which we pursue . but i thought meet to interpose them here , as containing a sufficient ground for the resolution and answering of all the sophisms and objections which the adversaries use in this cause . from the cloud of witnesses before produced , every one where of is singly sufficient to evert the socinian infidelity ; i shall in one of them give an infiance both of the clearness of the evidence , and the weakness of the exceptions which are wont to put in against them as was promised . and this is , john 1. 1 , 2 , 3. in the beginning was the word , and the word was with god , and the word was god , the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . by the word , here , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on what account soever he be so called , either as being the eternal word and wisdom of the father , or as the great revealer of the will of god unto us , jesus christ the son of god is intended . this is on all hands acknowledged , and the context will admit of no haesitation about it . for of this word , it is said , that he came into the world , v. 10. was rejected by his own , v. 11. was made flesh and dwelt amongst us whose glory was the glory of the only begotten son of the father , v. 14. called expresly jesus christ , v. 17. the only begotten son of the father , v. 18. the subject then treated of is here agreed upon . and it is no less evident that it is the design of the apostle to declare both who , and what he was of whom he treateth . here then , if any where , we may learn what we are to believe concerning the person of christ ; which also we may certainly do , if our minds are not perverted through prejudice , whereby the god of this world doth blind the minds of them which believe not , lest the light of the glorious gospel of christ who is the image of god , should shine unto them , 2 cor. 4. 4. of this word then , this son of god it is affirmed that he was in the beginning . and this word if it doth not absolutely and formally express eternity , yet it doth a preexistence unto the whole creation which amounts to the same . for nothing can preexist unto all creatures but in the nature of god which is eternal ; unless we shall suppose a creature before the creation of any . but what is meant by this expression , the scripture doth elsewhere declare . prov. 8. 23. i was set up from everlasting before the beginning , or ever the earth was , john 17. 5. glorifie thou me with thine own self , with the glory which i had with thee before the world was . both which places as they explain this phrase , so also do they undeniably testifie unto the eternal pre-existence of christ the son of god. and in this case we prevail against our adversaries , if we prove any pre-existence of christ unto his incarnation , which as they absolutely deny , so to grant it , would overthrow their whole heresie in this matter . and therefore they know that the testimony of our saviour concerning himself , if understood in a proper intelligible sense , is perfectly destructive of their pretensions . john 8. 58. before abraham was , i am . for although there be no proper sense in the words but a gross ●quivocation , if the existence of christ before abraham was born be not asserted in them , seeing he spake in answer to that objection of the jews , that he was n●t yet fifty years old , and so could not have seen abraham , nor abraham him ; and the jews that were present understood well enough that he asserted a divine preexistence unto his being born so long ago , as that hereon , after their manner , they took up stones to stone him , as supposing him to have blasphemed in asserting his deity as others now do in the denying of it ; yet they seeing how fatal this prae-existence , though not here absolutely asserted to be eternal , would be to their cause , they contend that the meaning of the words , is , that christ was to be the light of the world before abraham was made the father of many nations . an interpretation so absurd and sottish , as never any man not infatuated by the god of this world could once admit and give countenance unto . but in the beginning , as absolutely used , is the same with from everlasting , as it is expounded , prov. 8. 23. and denoteth an eternal existence , which is here affirmed of the word the son of god. but let the word beginning , be restrained unto the subject matter treated of which is the creation of all things , and the praeexistence of christ in his divine nature unto the creation of all things is plainly revealed and inevitably asserted . and indeed , not only the word , but the discourse of these verses , doth plainly relate unto , and is expository of the first verse in the bible , gen. 1. 1. in the beginning god created heaven and earth . there it is asserted that in the beginning god created all things , here , that the word was in the beginning and made all things . this then is the least that we have obtained from this first word of our testimony ; namely , that the word or son of god had a personal praeexistence unto the whole creation . in what nature this must be , let these men of reason satisfie themselves , who know that creator and creatures , take up the whole nature of beings ; one of them he must be ; and it may be well supposed that he was not a creature before the creation of any . but , secondly , where , or with whom , was this word in the beginning ? it was saith the holy ghost , with god. there being no creature then existing , he could be no where but with god ; that is , the father as it is expressed in one of the testimonies before going , prov. 8. 22. the lord possest me in the beginning of his wayes before his works of old ; ver . 30. then was i by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him ; that is , in the beginning , this word or wisdom of god was with god. and this is the same , which our lord jesus asserts concerning himself , john 3. 13. and no man , saith he , hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven . and so in other places . he affirms his being in heaven , that is , with god , at the same time when he was in the earth ; whereby he declares the immensity of his nature , and the distinction of his person ; and his coming down from heaven before he was incarnate on the earth , declaring his preexistence ; by both manifesting the meaning of this expression , that in the beginning he was with god. but hereunto they have invented a notable evasion . for although they know not well what to make of the last clause of the words , that say , then he was in heaven when he spake on earth ; the son of man which is in heaven , answerable to the description of gods immensity , do not i fill heaven and earth saith the lord , jer. 23. 27. but say , that he was there , by heavenly meditation as another man may be ; yet they give a very clear answer to what must of necess●●y be included in his descending from heaven , namely his preexistence to his incarnation . for they tell us , that before his publick ministry , he was in his humane nature , ( which is all they allow unto him ) taken up into heaven , and there taught the gospel ; as the great impostor mahomet pretended he was taught his alcoran ; if you ask them , who told them so , they cannot tell ; but th●y can tell when it was ; namely , when he was led by the spirit into the wilderness for forty days after his baptism . but yet this instance is subject to another her misadventure ; in that one of the e●angelists plainly affirms that he was those forty dayes in the wilderness with the wild beasts , mark 17. 13. and so surely not in heaven in the same nature by his bodily presence with god and his holy angels . and let me add this by the way that the interpretation of this place , joh. 1. 1. to be mentioned after wards ; and those of the two places before mentioned , john 8. 58. chap. 3. 31. faustus socin●s learned out of his uncle laelius papers as he confesseth , and doth more than intimate that he believed he had them as it were by revelation ; and it may be so ; they are indeed so forced , absurd , and irrational , that no man could ever fix upon them by any reasonable investigation . but the author of this revelation , if we may judge of the parent by the child , could be no other but the spirit of error and darkness . i suppose therefore that notwithstanding these exceptions , christians will believe , that in the beginning the word was with god ; that is , that the son was with the father , as is frequently elsewhere declared . but who was this word ? saith the apostle , he was god. he was so with god , that is the father , as that he himself was god also . god , in that the notion of god , which both nature , and the scripture doth represent . not a god by office , one exalted to that dignity , ( which cannot well be pretended before the creation of the world ) but as thomas confessed him , our lord and our god , john 20. 28. or as paul expresses it ; over all god blessed for ever ; or the most high god , which these men love to deny . let not the infidelity of men excited by the craft and malice of satan s●ek for blind occasions , and this matter is determined ; if the word and testimony of god be able to umpire a difference amongst the children of men . here is the sum of our creed in this matter ; in the beginning the word was god ; and so continues unto eternity ; being alpha and om●ga , the first and the last , the lord god almighty . and to shew that he was so god in the beginning , as that he was distinct , one , in some thing from god the father , by whom afterwards he was sent into the world , he adds , ver . 2. the same was in the beginning with god. father also to evince what he hath asserted , and revealed for us to believe , the holy ghost adds , both as a firm declaration of his eternal deity ; and also his immediate care of the world ( which how he variously exercised both in a way of providence , and grace , he afterwards declares ) verse 3. all things were made by him . he was so in the beginning , before all things , as that he made them all . and that it may not be supposed , that the all that he is said to make , or create , was to be limited unto any certain sort of things , he adds , that without him nothing was made that was made ; which gives the first assertion an absolute universality as to its subject . and this he farther describes , v. 10. he was in the world , and the world was made by him . the world that was made , hath an usual distribution in the scripture , into the heavens and the earth , and all things contained in them ; as acts 4. 24. lord thou art god which hast made heaven and earth and the sea , and all that in them is ; that is the world , the making whereof is expresly assigned unto the son , heb. 1. 10. thou lord in the beginning , hast laid the foundation of the earth , and the heavens are the works of thine hands . and the apostle paul to secure our understandings in this matter , instanceth in the most noble parts of the creation , and which if any might seem to be excepted from being made by him , col. 1. 16. for by him were all things created that are in heaven , and that are in earth visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him and for him . the socinians say indeed , that he made angels to be thrones and principalities ; that is , he gave them their order , but not their being ; which is expresly contrary to the words of the text ; so that a man knows not well what to say to these persons , who at their pleasure cast off the authority of god in his word : by him were all things created , that are in heaven , and that are in earth . what now can be required to secure our faith in this matter ? in what words possible , could a divine revelation of the eternal power and godhead of the son of god , be made more plain and clear unto the sons of men ? or how could the truth of any thing more evidently be represented unto their minds ? if we understand not the mind of god , and intention of the holy ghost in this matter , we may utterly despair ever to come to an acquaintance with any thing that god reveals unto us ; or indeed with any thing else that is expressed , or is to be expressed by words . it is directly said that the word , that is christ , as is acknowledged by all , was with god ; distinct from him , and was god , one with him ; that he was so in the begining , before the creation ; that he made all things , the world , all things in heaven and in earth ; and if he be not god , who is ? the summ is , all the waies whereby we may know god , are his name , his properties , and his works . but they are all here ascribed by the holy ghost to the son , to the word ; and he therefore is god , or we know neither who , nor what god is . but say the socinians , these things are quite otherwise , and the words have another sense in them than you imagine . what is it i pray ? we bring none to them , we impose no sense upon them ; we strain not any word in them , from , besides , or beyond its native , genuine signification , its constant application in the scripture , and common use amongst men . what then is this latent sense that is intended , and is discoverable only by themselves ? let us hear them coyning and 〈◊〉 this sense of theirs . first , they say that by in the begining , is not meant of the beginning of all things , or the creation of them ; but the beginning of the preaching of the gospel . but why so i pray ? where ever these words are else used in the scripture , they denote the beginning of all things , or eternity absolutely , or an existence preceding their creation . in the beginning god created heaven and earth , gen. 1. 1. i was set up from everlasting from the begining ere ever the earth was , prov. 8. 23. thou lord in the beginning hast laid the foundations of the earth , heb. 1. 10. and besides , these words are never used absolutely any where for the beginning of the gospel . there is mention made indeed of the beginning of the gospel of jesus christ , mark 1. 1. which is referred to the preaching of john baptist. but in the beginning absolutely , is never so used or applied . and they must meet with men of no small inclination unto them , who will upon their desire in a matter of so great importance , forego the sense of words , which is natural and proper , fixed by its constant use in the scripture , when applyed in the same kind ; for that which is forced , and strained , and not once exemplified in the whole book of god. but the words they say are to be restrained to the subject matter treated of . well , what is that subject matter ? the new creation by the preaching of the gospel . but this is plainly false ; nor will the words allow any such sense ; nor the context : nor is any thing offered to give evidence unto this corrupt perverting of the words , unless it be a farther perverting of other testimonies , no less clear than this . for what is according to this interpretation the meaning of those words , in the beginning was the word ? that is , when john baptist preached , and said , this is the lamb of god , which was signally the beginning of the gospel , then he was . that is , he was when he was , no doubt of it . and is not this a notable way of interpreting of scripture , which these great pretenders to a dictatorship in reason , indeed hucksters in sophistry , do make use of ? but to go on with them in this supposition ; how was he then with god , the word was with god. that is , say they , he was then known only to god , before john baptist preached him in the begining . but what shall compell us to admit of this uncouth sense and exposition . he was with god , that is , he was known to god alone . what is their singular herein , concerning how many things may the same be affirmed ? besides , it is absolutely false . he was known to the angel gabriel who came to his mother with the message of his incarnation , luke 1. 35. he was known to the two angels which appeared to the shepherds upon his birth , luke 2. to all the heavenly host assembled to give praise and glory to god on the account of his nativity , as those who came to worship him , and to pay him the homage due unto him , luke 2. 10 , 13 , 14. he was known to his mother , the blessed virgin ; and to joseph ; and zachariah ; and to elizabeth ; to simeon and anna , to john baptist ; and probably to many more to whom simeon and anna spake of him , luke 2. 38. so that the sense pretended to be wrung out and extorted from these words , against their proper meaning and intendment , is indeed false and frivolous , and belongs not at all unto them . but let this pass . what shall we say to the next words , and the word was god. give us leave without disturbance from you , but to believe this expression which comprizeth a revelation of god proposed to us on purpose that we should believe it , and there will be , as was said , an end of this difference and debate . yea , but say they , these words have another sense also . strange i they seem to be so plain and positive , that it is impossible any other sense should be fixed on them , but only this , that the word was in the beginning , and was god , and therefore is so still , unless he who is once god can cease so to be . but the meaning is ; that afterwards , god exalted him and made him god , as to rule , authority and power . this making of him god , is an expression very offensive to the ears of all sober christians , and was therefore before exploded . and these things here , as all other figments , hang together like a rope of sands . in the beginning of the gospel he was god , before any knew him but only god. that is , after he had preached the gospel , and dyed , and rose again , and was exalted at the right hand of god , he was made god , and that not properly , which is absolutely impossible , but in an improper sense . how prove they then this perverse non-sense to be the sense of these plain words . they say it must needs be so . let them believe them who are willing to perish with them . thus far then we have their sense ; in the beginning , that is , about sixteen or seventeen hundred years ago ; the word , that is , the humane nature of christ before it was made flesh , which it was in its being ; was with god ; that is , known to god alone ; and in the beginning , that is afterwards , not in the beginning , was made god ; which is the summ of their exposition of this place . but what shall we say , to what is affirmed concerning his making of all things , so as that without him , that is , without his making of it , nothing was made that was made ; especially seeing that these all things are expresly said to be the world , vers . 10. and all things therein contained , even in heaven and earth , col. 1. 16. an ordinary man would think that they should now be taken hold of , and that there is no way of escape left unto them . but they have it in a readiness . by the all things here are intended all things of the gospel , the preaching of it , the sending of the apostles to preach it , and to declare the will of god ; and by the world , is intended the world to come , or the new state of things under the gospel . this is the substance of what is pleaded by the greatest masters amongst them in this matter , and they are not ashamed thus to plead . and the reader in this instance may easily discern what a desperate cause they are engaged in , and how bold and desperate they are in the management of it . for , first , the words are a plain illustration of the divine nature of the word , by his divine power and works , as the very series of them declares . he was god , and he made all things ; for he that made all things is god , heb. 3. 4. secondly , there is no one word spoken concerning the gospel , nor the preaching of it , nor any effects of that preaching , which the apostle expresly insists upon and declares afterwards , verse 14. and so onwards . thirdly , the making of all things here ascribed unto the word , was done in the beginning . but that making of all things which they intend , in erecting the church by the preaching of the vvord , was not done in the beginning , but afterwards ; most of it as themselves confess , after the ascension of christ into heaven . fourthly , in this gloss what is the meaning of all things ? only some things say the socinians . vvhat is the meaning of were made ? that is , were mended ? by him that is the apostles principally preaching the gospel ; and this in the beginning ; after it was past ; for so they say expresly that the principal things here intended , were effected by the apostles afterwards . i think since the beginning , place it when you will the beginning of the world , or the beginning of the gospel , there was never such an exposition of the word ; of god or man contended for . fifthly , it is said he made the world , and he came into it ; namely , the world which he made and the world , or the inhabitants of it , knew him not . but the vvorld they intend did know him ; or the church knew him , and acknowledged him to be the son of god. for that was the foundation that it was built upon . i have instanced directly in this only testimony to give the reader a pledge of the full confirmation which may be given unto this great fundamental truth , by a due improvement of those other testimonies , or distinct revelations which speak no less expresly to the same purpose . and of them there is not any one , but we are ready to vindicate it , if called thereunto , from the exceptions of these men ; which how bold and sophistical they are , we may in these now considered , also learn and know . it appeareth then that there is a full sufficient revelation made in the scripture of the eternal deity of the son of god ; and that he is so , as is the father also . more particular testimonies i shall not at present insist upon , referring the full discussion and vindication of these truths , to another season . we are therefore in the next place to manifest that the same , or the like testimony , is given unto the deity of the holy spirit ; that is , that he is revealed and declared in the scripture , as the object of our faith , worship , and obedience on the account , and for the r●ason of those divine excelleneies which are the sole reason of our yielding religious worship unto any , or expecting from any the reward that is promised unto us , or to be brought by them to the end for which we are . and herein , lyes as was shewed , the concernment of faith . when that knows what it is to believe as on divine revelation , and is enabled thereby to regulate the soul in its present obedience and future expectation , seeing it is its ▪ nature to work by love and hope , there it rests . now this is done to the utmost satisfaction in the revelation that is made of the divine existence , divine excellencies , and divine operations of the spirit as shall be briefly manifested . but before we proceed , we may in our way observe a great congruency of success in those who have denyed the deity of the son , and those who have denyed that of the holy spirit . for as to the son , after some men began once to dis-believe the revelation concerning him , and would not acknowledge him to be god and man in one person , they could never settle nor agree , either what , or who he was , or who was his father , or why he was the son. some said he was a phantasm or appearance ; and that he had no real subsistence in this world , and that all that was done by him was an appearance , he himself being they know not what elsewhere . that proud beast paulus sam●satenus , whose flagitious life , contended for a preheminence in wickedness with his prodigious heresies , was one of the first after the jews , that positively contended for his being a man and no more , who was followed by photinus and some others . the arians perceiving the folly of this opinion , with the odium of it amongst all that bare the name of christians , and that they had as good deny the whole scripture as not grant unto him a preexistence in a divine nature antecedent to his incarnation , they framed a new deity which god should make before the world , in all things like to himself , but not the same with him in essence and substance ; but to be so like him , that by the writings of some of them , ye can scarce know one from the other ; and that this was the son of god also who was afterwards incarnate . others in the mean time had more monstrous imaginations ; some that he was an angel , some that he was the sun , some that he was the soul of the world , some the light within men . departing from their proper rest , so have they hovered about , and so have they continued to do , until this day . in the same manner it is come to pass with them who have denyed the deity of the holy ghost . they could never find where to stand or abide ; but one hath cryed up one thing , another another . at first they observed that such things were every where ascribed unto him in the scripture , as uncontroulably evidenced him to be an intelligent voluntary agent . this they found so plain and evident , that they could not deny , but that he was a person or an intelligent subsistence . wherefore seeing they were resolved not to assent unto the revelation of his being god , they made him a created spirit , chief and above all others . but still whatever else he were , he was only a creature . and this course some of late also have steered . the socinians on the other hand , observing that such things are assigned and ascribed unto him , as that if they acknowledge him to be a person , or a substance , they must upon necessity admit him to be god , though they seemed not at first at all agreed what to think or say concerning him positively , yet they all coneurred peremptorily in denying his personality . hereon , some of them said he was the gospel , which others of them have confuted ; some that he was christ. neither could they agree whether there was one holy ghost or more ; whether the spirit of god and the good spirit of god , and the holy spirit , be the same or no. in general now they conclude that he is vis dei , or virtus dei , or efficacia dei ; no substance , but a quality that may be considered either as being in god , and then they say it is the spirit of god ; or as sanctifying , and conforming men unto god , and then they say , it is the holy ghost . whether these things do answer the revelation made in the scripture concerning the eternal spirit of god , will be immediately manifested . our quakers , who have for a long season hovered up and down like a swarm of flies with a confused noise and humming , begin now to settle in the opinions lately by them declared for . but what their thoughts will fall into be , concerning the holy ghost , when they shall be contented to speak intelligibly , and according to the usage of other men , or the pattern of scripture , the great rule of speaking or treating about spiritual things , i know not ; and am uncertain whether they do so themselves or no. whether he may be the light within them , or an infallible afflatus is uncertain . in the mean time , what is revealed unto us in the scripture to be believed concerning the holy ghost , his deity , and personality , may be seen in the ensuing testimonies . the summ of this revelation is , that the holy spirit is an eternally divine existing substance , the author of divine operations , and the object of divine and religious worship ; that is , over all god blessed for ever ; as the ensuing testimonies evince . gen 1. 2. the spirit of god moved upon the face of the waters . psalm 33. 6. by the word of the lord were the heavens made , and all the host of them by the spirit of his mouth . job 26. 13. by his spirit he hath garnished the heavens . job 33. 4. the spirit of god hath made me . psalm 104. 30. thou sendest forth thy spirit ; they are created . mat. 28. 19. baptizing them in the name of the father , and of the son , and of the holy ghost . acts 1. 16. that scripture must needs have been fulfilled which the holy ghost by the mouth of david spake . acts 5. 3. peter said to ananias , why hath satan filled thy heart to lye to the holy ghost ? vers. 4. thou hast not lyed unto men but unto god. acts 28. 25 , 26. well spake the holy ghost by esaias the prophet unto our fathers , saying , go unto this people and say — 1 cor. 3. 16. know ye not that ye are the temple of god , and that the spirit of god dwelleth in you . 1 cor. 12. 11. all these worketh that one and self-same spirit , dividing to every man as he will , 2. 6. and there are deversities of operations , but it is the same god which worketh all in all . 2 cor. 13. 14. the grace of the lord jesus christ , and the love of god , and the communion of the holy ghost be with you all . acts 20. 28. take heed to the flock over which the holy ghost hath made you overseers . matth. 12. 31. all manner of sin and blasphemy shall be forgiven unto men , but the blasphemy against the holy ghost shall not be forgiven unto men . psal. 139. 7. whither shall i go from thy spirit ? john 14. 26. but the comforte● which is the holy ghost , whom the father will send in my name , he shall teach you all things . luke 12. 12. the holy ghost shall teach you in the same hour what you ought to say . acts 13. 3. and as they ministred to the lord and fasted ; the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . vers. 4. so they being sent forth by the holy ghost , departed into , &c. 2 pet. 1. 21. for the prophecy came not in old time by the will of men , but holy men of god spake as they were moved by the holy ghost . it is evident upon the first consideration , that there is not any thing which we believe concerning the holy ghost , but that it is plainly revealed and declared in these testimonies . he is directly affirmed to be , and is called god , acts 5. 3 , 4. which the socinians will not say is by vertue of an exaltation unto an office or authority , as they say of the son ; that he is an intelligent voluntary divine agent ; he knoweth , he worketh as he will , which things if in their frequent repetition , they are not sufficient to evince an intelligent agent , a personal subsistence , that hath being , life and will , we must confess that the scripture was written on purpose to lead us into mistakes and misapprehensions of what we are under penalty of eternal ruine rightly to apprehend and believe . it declareth also , that he is the author and worker of all sorts of divine operations requiring immensity , omnipotency , omnisciency , and all other divine excellencies unto their working and effecting . moreover , it is revealed , that he is peculiarly to be believed in ; and may peculiarly be sinned against ; the great author of all grace in believers , and order in the church . this is the summ of what we believe of what is revealed in the scripture concerning the holy ghost . as in the consideration of the preceding head , we vindicated one testimony in particular from the exceptions of the adversaries of the truth , so on this we may briefly summ up the evidence that is given us in the testimonies before produced , that the reader may the more easily understand their intendment , and what in particular , they bear witnesse unto . the summ is , that the holy ghost is a divine distinct person , and neither meerly the power or vertue of god , nor any created spirit whatever . this plainly appears from what is revealed concerning him . for he who is placed in the same series or order with other divine persons , without the least note of difference or distinction from them , as to an interest in personality , who hath the names proper to a divine person only , and is frequently and directly called by them , who also hath personal properties , and is the voluntary author of personal divine operations , and the proper obj●ct of divine worship , he is a distinct divine person . and if these things be not a sufficient evidence and demonstration of a divine intelligent substance , i shall , as was said before , despair to understand any thing that is expressed and declared by words . but now thus it is with the holy ghost according to the revelation made concerning him in the scripture . for , first , he is placed in the same rank and order without any note of difference or distinction as to a distinct interest in the divine nature , that is , as we shall see , personality , with other divine persons , matth. 28. 19. baptizing them in the name of the father , and the son , and of the holy ghost , 1 john 5. 7. there be three that bear witness in heaven , the father , the son , and the spirit , and these three are one , 1 cor. 12. 3 , 4 , 5 , 6. no man can say the lord jesus christ is the lord , but by the holy ghost ; now there are diversities of gifts , but the same spirit , and there are differences of administrations , but the same lord ; and there are diversities of operations , but it is the same god which worketh all in all . neither doth a denyal of his divine being and distinct existence leave any tolerable sense unto these expressions . for read the words of the first place from the mind of the socinians , and see what is it can be gathered from them . baptizing them , in the name of the father , and of the son , and of the vertue or efficacy of the father . can any thing be more absonant from faith and reason , than this absurd expression ? and yet is it the direct sense , if it be any , that these men put upon the words . to joyn a quality with acknowledged persons , and that in such things and cases , as wherein they are proposed under a personal consideration , is a strange kind of mysterie . and the like may be manifested concerning the other places . secondly , he also hath the names proper to a divine person only . for he is expresly called god , acts 5. he who is termed the holy ghost , ver . 3. and the spirit of the lord , verse 9. is called also god , ver . 4. now this is the name of a divine person on one account or other . the socinians would not allow christ to be called god , were he not a divine person , though not by nature , yet by ●ffice and authority . and i suppose , they will not find out an office for the holy ghost whereunto he might be exalted on the account whereof he might become god , seeing this would acknowledge him to be a person which they deny . so he is called the comforter , john 16. 7. a personal appellation this is also ; and because he is the comforter of all gods people , it can be the name of none but a divine person . in the 〈…〉 it is frequently 〈…〉 come , that he shall , and will do such and such things , all of them declaring him to be a person . thirdly , he hath personal properties assigned unto him , as a will , 1 cor. 12. 11. he divideth to every man severally as he will ; and understanding , 1 cor. 2. 10. the spirit searcheth all things , yea , the deep things of god. as also all the actings that are ascribed unto him are all of them such , as undeniably affirm personal properties in their principle and agent . for , fourthly , he is the voluntary author of divine operations . he of old cherished the creation , gen. 1. 3. the spirit of god moved upon the face of the waters . he formed and garnished the heavens . he inspired , acted and spake , in and by the prophets , acts 28. 25 , 26. well spake the holy ghost by isaiah the prophet unto our fathers , 2 pet. 1. 21. the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . he regenerateth , enlightneth , sanctifieth , comforteth , instructeth , leadeth , guideth , all the disciples of christ , as the scriptures every where testifie . now all these are personal operations , and cannot with any pretence of sobriety or consistency with reason be constantly and uniformly assigned unto a quality or vertue . he is , as the father and son , god with the properties of omniscience and omnipotency , of life , understanding and will ; and by these properties , works , acts , and produceth effects according to wisdom , choice , and power . fifthly , the same regard is had to him in faith , worship , and obedience , as unto the other persons of the father and son. for our being baptized into his name , is our solemn engagement to believe in him , to yield obedience to him , and to worship him , as it puts the same obligation upon us to the father and the son. so also in reference unto the worship of the church . he commands that the ministers of it be separated unto himself , acts 13. 2. the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . ver. 4. so they being sent forth by the holy ghost departed , which is comprehensive of all the religious worship of the church . and on the same account is he sinned against , as acts 5. 3 , 4 , 9. for there is the same reason of sin and obedience . against whom a man may sin formally and ultimately , him he is bound to obey , worship , and believe in . and this can be no quality , but god himself . for what may be the sense of this expression : thou hast lyed to the efficacy of god in his operations ; or how can we be formally obliged unto obedience to a quality . there must then an antecedent obligation unto faith , trust , and religious obedience be supposed as the ground of rendring a person capable of being guilty of sin towards wards any . for sin is but a ●ailure in faith , obedience or worship . these therefore are due unto the holy ghost ; or a man could not sin against him so signally and fatally as some are said to do , in the foregoing testimonies . i say therefore unto this part of our cause , as unto the other , that unless we will cast off all reverence of god , and in a king of atheism , which as i suppose the prevailing wickedness of this age hath not yet arrived unto , say that the scriptures were written on purpose to deceive us , and to lead us into mistakes about , and misapprehensions of what it proposeth unto us , we must acknowledge the holy ghost to be a substance , a person , god ; yet distinct from the father and the son. for to tell us , that he will come unto us , that he will be our comforter , that he will teach us , lead us , guide us , that he spake of old , in and by the prophets , that they were moved by him , acted by him , that he searcheth the deep things of god , works as he will , that he appointeth to himself ministers in the church ; in a word , to declare in places innumerable , what he hath done , what he doth , what he will do , what he sayes , and speaks , how he acts , and proceeds , what his will is , and to warn us , that we grieve him not , sin not against him , with things innumerable of the like nature , and all this while to oblige us to believe that he is not a person , an helper , a comforter , a searcher , a willer , but a quality in some especial operations of god , or his power and vertue in them , were to distract men , not to instruct them , and leave them no certain conclusion but this , that there is nothing certain in the whole book of god. and of no other tendency are these and the like imaginations of our adversaries in this matter . but let us briefly consider what is objected in general unto the truth we have confirmed . first , they say , the holy spirit is said to be given , to be sent , to be bestowed on men , and to be promised unto them ; and therefore it cannot be that he should be god ; for how can any of these things be spoken of god. i answer , as these expressions do not prove him to be god , nor did ever any produce them to that purpose , yet they undeniably prove him to be a person ; or an intellingent voluntary agent , concerning whom they are spoken and affirmed . for how can the power of god , or a quality as they speak , be said to be sent , to be given , to be bestowed on men ; so that these very expressions are destructive to their imaginations . secondly , he who is god equal in nature and being with the father , may be promised , sent , and given , with respect unto the holy dispensation and condescension wherein he hath undertaken the office of being our comforter and sanctifier . thirdly , the communications , distributions , impartings , divisions of the spirit , which they mention , as they respect the object of them , or those on whom they were , or are bestowed , denote only works , gifts , operations and effects of the spirit , the rule whereof is expressed , 1 cor. 12. 7. he workeeth them in whom he will , and as he will. and whether these , and the like exceptions , taken from actings and operations , which are plainly interpreted and explained in sundry places of scripture , and evidently enough in the particular places where they are used , are sufficient to impeach the truth of the revelation before declared , all who have a due reverence of god , his word and truths , will easily understand and discern . these things being declared in the scripture concerning the father , the son , and the holy ghost , it is moreover revealed , and these three are one ; that is , one god , joyntly to be worshipped , feared , adored , believed in and obeyed , in order unto eternal life . for although this doth absolutely and necessarily follow from what is declared and hath been spoken concerning the one god , or onenes● of the derty , yet for the confirmation of our faith , and that we may not by the distinct consideration of the three be taken off from the one , it is particularly declared , that these three are one , that one , the one and same god , but whereas , as was said before , this can no otherwise be , the testimonies given thereunto are not so frequently multiplyed as they are unto those other heads of this truth , which through the craft of satan , and the pride of men , might be more lyable to exceptions . but yet they are clear , full , and distinctly sufficient for faith to acquiesce in immediately , without any other expositions , interpretations , or arguments , beyond our understanding of the naked importance of the words . such are they , of the father the son , john 10. 30. i and my father are one . father , son and spirit , joh. 5. 7. three that bare witness in heaven , father , son and spirit , and these three are one , mat. 28. 19. baptizing them in the name of the father , son , and spirit . for if those into whose name we are baptized be not one in nature , we are by our baptism engaged into the service and worship of more gods than one . for as being baptized , or sacredly initiated into , or in the name of any one doth sacramentally bind us unto a holy and religious obedience unto him , and in all things to the avowing of him as the god whose we are , and whom we serve , as here we are in the name of the father , son and spirit , so if they are not one god , the blasphemous consequence before mentioned must unavoidably be admitted ; which it also doth upon the socinian principle , who whilest of all others they seem to contend most for one god , are indeed direct polutheists , by owning others with religious respect , due to god alone , which are not so . once more ! it is revealed also , that these three are distinct among themselves by certain peculiar relative properties , if i may yet use these terms . so that they are distinct , living , divine , intelligent voluntary principles of operation or working , and that in , and by internal acts one towards another , and in acts that outwardly respect the creation and the several parts of it . now this distinction originally lyeth in this ; that the father begetteth the son , and the son is begotten of the father ; and the holy spirit proceedeth from both of them . the manner of these things , so far as they may be expressed unto our edification , shall afterwards be spoken to . at present it sufficeth for the satisfaction and confirmation of our faith , that the distinctions named are clearly revealed in the scripture , and are proposed to be its proper object in this matter . psalm 2. 7. thou art my son , this day have i begotten thee . matth. 16. 16. thou art christ , the son of the living god. joh. 1. 14. we saw his glory , the glory of the only begotten of the father . ver. 18. no man hath seen god at any time , the only begotten son which is in the bosome of the father he hath revealed him . john 5. 26. for as the father hath life in himself , so hath he given to the son to have life in himself . 1 joh. 5. 20. the son of god is come , and hath given us an understanding . joh. 14. 26. but when the comforter is come , whom i will send unto you from the father even the spirit of truth which proceedeth from the father , he shall testifie of me . now as the nature of this distinction , lies in their mutual relation one to another , so it is the foundation of those distinct actings and operations , whereby the distinction it self is clearly manifested and confirmed . and these actings as was said , are either such , as where one of them is the object of anothers actings , or such as have the creature for their objects ● the first sort are testified unto , psalm 110. 1. john 1. 18. chap. 5. 20. chap. 17. 5. 1 cor. 2. 10 , 11. prov. 8. 21 , 22. most of which places have been before recited . they , which thus know each other , love each other , delight in each other , must needs be distinct ; and so are they represented unto our faith . and for the other sort of actings the scripture is full of the expressions of them ; see ▪ gen. 19. 24. zachariah 2. 8. joh. 5. 17. 1 cor. 12. 7 , 8 , 9. 1 cor. 8. 9. our conclusion from the whole is ; that there is nothing more fully expressed in the scripture , than this sacred truth is ; that there is one god , father , son , and holy ghost ; which are divine , distinct , intelligent , voluntary , omnipotent principles of operation , and working , which whosoever thinks himself obliged to believe the scripture must believe ; and concerning others , in this discourse , we are not solicitous . this is that which was first proposed ; namely , to manifest what is expresly revealed in the scripture concerning god the father , son , and holy ghost ; so as that we may duly believe in him , yield obedience unto him , enjoy communion with him , walk in his love and fear , and so come at length to be blessed with him for evermore . nor doth faith for its security , establishment and direction , absolutely stand in need of any farther exposition or explanation of these things ; or the use of any terms not consecrated to the present service by the holy ghost . but whereas it may be variously assaulted by the temptations of satan , and opposed by the subtle s●phisms of men of corrupt minds ; and whereas it is the duty of the disciples of christ to grow in the knowledge of god , and our lord and saviour jesus christ , by an explicit apprehension of the things they do believe , so far as they are capable of them ; this doctrine hath in all ages of the church , been explained and taught , in and by such expressions , terms , and propositions , as farther declare what is necessarily included in it , or consequent unto it ; with an exclusion of such things , notions , and apprehensions , as are neither the one , nor the other . this i shall briefly manifest , and then vindicate the whole from some exceptions , and so close this dissertation . that god is one , was declared and proved . now this oneness can respect nothing but the nature , being , substance or essence of god. god is one in this respect . some of these words indeed are not used in the scripture . but whereas they are of the same importance and signification , and none of them include any thing of imperfection , they are properly used in the declaration of the vnity of the god-head . there is mention in the scripture of the god-head of god , rom. 1. 20. his eternal power and godhead . and of his nature , by excluding them from being objects of our worship , who are not god by nature , gal. 4. 8. now this natural godhead of god , is , his substance or essence with all the holy divine excellencies which naturally and necessarily appertain thereunto . such are eternity , immensity , omnipotency , life , infinite holiness , goodness , and the like . this one nature , substance or essence , being the nature , substance , or essence of god , as god , is the nature , essence and substance of the father , son , and spirit , one and the same absolutely in and unto each of them . for none can be god as they are revealed to be , but by vertue of this divine nature or . being . herein consists the vnity of the godhead . secondly , the distinction which the scripture reveals between father , son , and spirit is that whereby they are three ●●p●stasis , or persons , distinctly subsisting in the same divine essence or being . now a divine person , is nothing but the divine essence upon the account of an especial property , subsisting in an especial manner . as in the person of the father , there is the divine essence , and being , with its property of begetting the son , subsisting in an especial manner as the father . and because this person hath the whole divine nature , all the essential properties of that nature are in that person . the wisdom , the understanding of god , the will of god , the immensity of god , is in that person ; not as that person , but as the person is god. the like is to be said of the persons of the son and of the holy ghost . hereby each person having the understanding , the will , and power of god , becomes a distinct principle of operation ; and yet all their actings ad extra being the actings of god , they are undivided , and are all the works of one , of the self same god. and these things do not only necessarily follow , but are directly included in the revelation made concerning god , and his subsistence in the scriptures . there are indeed very many other things that are taught , and disputed , about this doctrine of the ●rinity , as the manner of the eternal genera●●on of the son , of the essence of the father ; of the procession of the holy ghost , and the difference of it from the generation of the son ; of the mutual in-being of the persons , by reason of their unity in the same substance or essence ; the nature of their personal subsistence , with respect unto the properties whereby they are mutually distinguished , all which are true and defensible against all the sophisms of the adversaries of this truth . yet because the distinct apprehension of them , and their accurate expression , is not necessary unto faith , as it is our guide and principle in and unto ▪ religious worship and obedience , they need not here be insisted on . nor are those brief explications themselves before mentioned , so proposed as to be placed immediately in the same rank or order with the original revelations before infisted on , but only are pressed as proper expressions of what is revealed to increase our light and further our edification . and although they cannot rationally be opposed or denyed , nor ever were by any , but such as deny and oppose the things themselves as revealed , yet they that do so deny or oppose them , are to be required positively in the first place to deny or disapprove the oneness of the deity , or to prove that the father , or son , or holy ghost in particular , are not god , before they be allowed to speak one word against the manner of the explication of the truth concerning them . for either they grant the revelation declared and contended for , or they do not : if they do ; let that concession be first laid down , namely , that the father , son , and spirit are one god ; and then let it be debated whether they are one in substance and three in persons , or how else the matter is to be stated . if they deny it ; it is a plain madness to dispute of the manner of any thing , and the way of expressing it , whilst the thing it self is denyed to have a being : for of that which is not , there is neither manner , property , adjunct , nor effect . let then such persons , as this sort of men are ready to attempt with their sophistry , and to amuse with cavils about persons , substances , subsistences , and the like , desire to know of them what it is that they would be at . what would they deny , what would they disapprove . is it that god is one ; or that the father is god , or the son , or the holy ghost is so . if they deny , or oppose either of these , they have testimonies and instances of divine revelation , or may have , in a readiness , to confound the devil and all his emissaries . if they will not do so , if they refuse it , then let them know , that it is most foolish and unreasonable to contend about expressions and explanations of any thing , or doctrine , about the manner , respects , or relations of any thing , untill the thing it self , or doctrine , be plainly confessed or denyed . if this they refuse , as generally they do and will , which i speak upon sufficient experience , and will not be induced to deal openly , properly and rationally , but will keep to their cavils and sophisms , about terms and expressions , all farther debate , or conference with them , may justly , and ought both conscienciously and rationally to be refused , and rejected . for these sacred mysteries of god and the gospel , are not lightly to be made the subject of mens contests and disputations . but as we dealt before in particular , so here i shall give instances of the sophistical exceptions that are used against the whole of this doctrine ; and that with respect unto some late collections , and representations of them : from whence they are taken up and used by many who seem not to understand the words , phrases and expressions themselves , which they make use of . the summ of what they say in general , is , how can these things be ? how can three be one , and one be three ? every person hath its own substance , and therefore if there be three persons , there must be three substances ; and so three gods. answ. 1. every person hath distinctly its own substance , for the one substance of the deity , is the substance of each person , so it is still but one . but each person hath not its own distinct substance , because the substance of them all is the same , as hath been proved . 2. they say , that if each person be god , then each person is infinite , and there being three persons there must be three infinites . answ. this follows not in the least ; for each person is infinite as he is god. al● divine properties , such as to be infinite is , belong not to the persons on the account of their personality , but on the account of their nature , which is one , for they are all natural properties . but they say , if each person be god , and that god subsist in three persons , then in each person there are three persons or gods. answ. the collusion of this sophism consists in that expression , be god ; and that god ; in the first place , the nature of god is intended ; in the latter a singular person . place the words intelligibly and they are thus ; if each person be god , and the nature of god subsists in three persons , then in each person there are three persons ; and then the folly of it will be evident . but they farther infer ; that if we deny the persons to be infinite , then an infinite being hath a finite mode of subsisting , and so i know not what supposition they make hence ; that seeing there are not three infinites , then the father , son , and spirit are three finites that make up an infinite . the pitiful weakness of this cavil is open to all : for finite and infinite are properties and adjuncts of beings , and not of the manner of the subsistence of any thing . the nature of each person is infinite , and so is each person , because of that nature . of the manner of their subsistence , fini●e and infinite cannot be predicated or spoken , no farther than to say , an infinite being doth so subsist . but you grant , say they , that the only true god is the father , and then if christ be the only true god , he is the father . answ. we say , the only true god is father , son , and holy ghost . we never say , the scripture never sayes , that the father only is the true god , whence it would follow , that he that is the true god , is the father . but we grant the father to be the only trne god : and so we 〈◊〉 is the son also . and it doth not 〈◊〉 all thence follow , that the son is 〈◊〉 father . because in saying the 〈…〉 the true god , we respect not his paternity , or his paternal relation to his son ; but his nature , essence and being . and the same we affirm concerning the other persons . and to say , that because each person is god , one person must be another , is to crave leave to disbelieve what god hath revealed , without giving any reason at all for their so doing . but this sophism being borrowed from another , namely crellius , who insisted much upon it , i shall upon his account , and not on theirs , who as far as i can apprehend , understand little of the intendment of it , remove it more fully out of the way . it is proposed by him in way of syllogism , thus , the only true god is the father ; christ is the only true god ; therefore he is the father . now this syllogism is ridiculously sophystical . for in a categorical syllogism the major proposition is not to be particular , nor equipollent to a particular . for from such a proposition , when any thing communicable to more is the subject of it , and is restrained unto one particular , nothing can be inferred in the conclusion . but such is this proposition here , the only true god is the father . it is a particular proposition ; wherein the subject is restrained unto a singular , or individual predicate , though in it self communicable to more . now the proposition being ●o made particular , the terms of the subject or predicate are supposed rec●procal ; namely , that one god , and the father , are the same ; which is false : unless it be first proved , that the name god , is communicable to no more , or no other , than is the other term of father ; which to suppose , is to begg the whole question . for the only true god , hath a larger signification than the term of father , or son. so that though the only true god be the father , yet every one who is true god , is not the father : seeing then that the name of god here , supplyes the pla●e of a species , though it be singular absolutely , as it respects the divine nature which is absolutely singular , and one , and cannot be multiplyed ; yet in respect of communication it is otherwise , it is communicated unto more , namely , to the father , son and holy ghost . and therefore if any thing be intended to be concluded from hence , the proposition must be expressed according to what the subject requires , as capable of communication or attribution to more than one , as thus ; who ever is the only true god , is the father ; which proposition these persons and their masters , shall never be able to prove . i have given in particular these strictures thus briefly , upon these empty sophisms ; partly , because they are well removed already , and partly because they are meer exscriptions out of an author not long since translated into english , unto whom an entire answer may ere long be returned . that which at present shall suffice , is to give a general answer unto all these cavills , with all of the same kind , which the men of these principles do usually insist upon . i. the things , they say , which we teach concerning the trinity , are contrary to reason ; and thereof they endeavour to give sundry instances , wherein the summ of the opposition which they make unto this truth doth consist . but first , i ask what reason is it that they intend ? it is their own , the carnal reason of men . by that they will judge of these divine mysteries . the scripture tells us indeed , that the spirit of a man w●ich is in him knows the things of a man. a mans spirit , by natural reason , may judge of natural things . but the things of god , knoweth no man but the spirit of god , 1 cor. 2. 11. so that what we know of these things , we must receive upon the r●v●lation of the spirit of god meerly ; if the apostle may be believed . and it is given unto men to know the mysteries of the kingdom of god. to some , and not to others ; and unless it be so given them they cannot know them . in particular , none can know the father , unless the son reveal him . nor will , or doth , or can , flesh and blood reveal or understand jesus christ to be the son of the living god , unless the father reveal him , and instruct us in the truth of it , matth. 16. 18. the way to come to the acknowledgement of these things , is that described by the apostle , ephes. 3. 14 , 15 , 16 , 17 , 18 , 19. for this cause i bow my knees unto the father of our lord jesus christ , of whom the whole family in heaven and earth is named , that he would grant ye , according to the riches of his glory , to be strengthned with might by his spirit in the inner man ; that christ may dwell in your hearts by faith ; that ye being rooted and grounded in love may be able to comprehend with all saints , &c. as also col. 2. 2. that ye might come unto all riches of the full assurance of understanding , to the acknowledgement of the mysterie of god , and of the father , and of christ. in whom are hid all the treasures of wisdom and knowledge . it is by faith and prayer , and through the revelation of god , that we may come to the acknowledgement of these things ; and not by the carnal reasonings of men of corrupt minds . 2. what reason do they intend ? if reason absolutely , the reason of things ; we grant that nothing contrary unto it , is to be admitted . but reason as it is in this or that man , particularly in themselves , we know to be weak , maimed and imperfect ; and that they are , and all other men , extreamly remote from a just and full comprehension of the whole reason of things . are they in such an estate , as that their apprehension shall pass for the measure of the nature of all things ; we know they are far from it , so that though we will not admit of any thing , that is contrary to reason , yet the least intimation of a truth by divine revelation , will make me embrace it , although it should be contrary to the reason of all the socinians in the world . reason in the abstract , or the just measure of the answering of one thing unto another , is of great moment : but reason , that is , what is pretended to be so , or appears to be so unto this or that man , especially in and about things of divine revelation , is of very small importance ; of none at all where it riseth up against the express testimonies of scripture , and these multiplyed to their mutual confirmation and explanation . 3. many things are above reason , that is , as considered in this or that subject , as men , which are not at all against it . it is an easie thing to compel the most curious enquirers of these dayes to a ready confession hereof , by multitudes of instances in things finite and temporary . and shall any dare to deny but it may be so , in things heavenly , divine , and spiritual ? nay , there is no concernment of the being of god , or his properties , but is absolutely above the comprehension of our reason . we cannot by searching find out god , we cannot find out the almighty to perfection . 4. the very foundation of all their objections and cavils against this truth , is destructive of as fundamental principles of reason , as are in the world . they are all at best reduced to this ; it cannot be thus in things finite ; the same being cannot in one respect be one , in another three , and the like , and therefore it is so in things infinite . all these reasonings are built upon this supposition , that that which is finite can perfectly comprehend that which is infinite . an assertion absurd , foolish and contradictory unto it self ! again , it is the highest reason in things of pure revelation , to captivate our understandings to the authority of the revealer , which here is rejected . so that by a loud specious pretence of reason , these men by a little captious sophistry endeavour not only to countenance their unbelief , but to evert the greatest principles of reason it self . 5. the objections these men principally insist upon , are meerly against the explanations we use of this doctrine ; not against the primitive revelation of it , which is the principal object of our faith , which how preposterous and irrational a course of proceeding it is , hath been declared . 6. it is a rule among phil●sophers ; that if a man on just grounds and reasons have embraced any opinion or perswasion , he is not to desert it , meerly because he cannot answer every objection against it . for if the objections wherewith we may be entangled , be not of the same weight and importance , with the reason on which we embraced the opinion , it is a madness to forego it on the account thereof . and much more must this hold amongst the common sort of christians , in things spiritual and divine . if they will let go , and part with their faith in any truth , because they are not able to answer distinctly some objections that may be made against it , they may quickly find themselves disputed into atheism . 7. there is so great an intimation made of such an expression , and resemblance of a trinity in unity , in the very works of the creation , as learned men have manifested by various instances , that it is most unreasonable to suppose that to be contrary to reason , which many objects of rational consideration , do more or less present unto our minds . 8. to add no more considerations of this nature ; let any of the adversaries produce any one argument or grounds of reason , or those pretended to be such , against that that hath been asserted , that hath not already been baffl●d a thousand times , and it shall receive an answer , or a publick acknowledgement that it is indissoluble . of the person of christ. the next head of opposition made by the men of this conspiracy , against this sacred truth ; is against the head of all truth , the person of our lord jesus christ. the socinians indeed would willingly put a better face , or colour upon their error , about the person of christ , then it will bear , or indure to lye on it . for in their catechism unto this question , is the lord jesus christ , purus homo , a meer man ? they answer ; by no means . how then ? hath he a divine nature also ? which is their next question : to this they say , by no means , for this is contrary to right reason . how then will these pretended masters of reason reconcile these things ? for to us it seems , that if christ have no other nature but that of a man , he is as to his nature , purus homo , a meer man , and no more . why , they answer , that he is not a meer man , because he was born of a virgin ; strange ! that that should be an argument to prove him more than a man , which the scripture and all men in their right wits grant to be an invincible reason , to prove him to be a man , and as he was born of her , no more . rom. 1. 3. concerning his son jesus christ our lord which was made of the seed of david according to the flesh , rom. 9. 5. whose are the fathers , and of whom as concerning the flesh christ came . gal. 4. 4. god sent forth his son , made of a woman , made under the law. but say they ; he was endowed with the spirit , wrought miracles , was raised from the dead , had all power given in heaven and earth ; for by these degrees , he became to be god. but all men see that the inquiry is about the nature of christ ; and this answer is about his state and condition . now this changeth not his nature on the one hand , no more than his being humbled , poor and dying , did on the other . this is the right reason we have to deal withall in these men . if a man should have enquired of some of them of old , whether melchizedeck were purus homo , a meer man ? some of them would have said , no , because he was the holy ghost ; some no , because he was the son of god himself ; and some no , because he was an angel ; for such foolish opinions have men fallen into . but how sottish soever their conceptions were , their answer to that enquiry would have been regular , beca●se the question and answer respect the same subject , in the same respect . but never any was so stupid , as to answer , he was not a meer man , that is by nature , because he was a priest of the high god , which respects his office , and condition . yet such is the pretence of these men about the person of christ to incrustate and give some colour unto their soul mis-belief ; as supposing that it would be much to their disadvantage to own . christ only as a meer man , though the most part of their disputes that they have troubled the christian world withall , have had no other design nor aim but to prove him so to be , and nothing else . i shall briefly , according to the method insisted on , first lay down what is the direct revelation which is the object of our faith in this matter ; then express the revelation it self in the scripture testimonies wherein it is recorded ; and having vindicated some one or other of them from their exceptions , manifest how the doctrine hereof is farther explained , unto the edification of them that believe . that there is a second person , the son of god , in the holy trin-vnity of the god-head ▪ we have proved before . that this person did of his infinite love and grace take upon him our nature , bumane nature , so as that the divine and humane nature should be come one person , one christ , god and man in one ; so that whatever he doth in , and about our salvation , it is done by that one person , god and man , is revealed unto us in the scripture , as the object of our faith. and this is that which we believe concerning the person of christ. whatever acts are ascrib●d unto him , however immediately performed , in , or by the humane nature , or in and by his divine nature , they are all the acts of that one person , in whom are both these natures . that this christ , god and man , is because he is god , and on the account of what he hath done for us as man , to be believed in , worshipped , with worship religious and divine , to be trusted and obeyed ; this also is asserted in the scripture . and these things are as it were the common notions of christian religion ; the common principles of our profession ; which the scriptures also abundantly testifie unto . isa. 7. 14. behold a virgin shall conceive and bare a son , and shall call his name emanuel ; that is , he shall be god with us , or god in our nature . not , that that should be his name whereby he should be called in this world ; but that this should be the condition of his person , he should be god with us ; god in our nature . so are the words expounded , mat. 1. 21 , 22 , 23. that which is conceived in her is of the holy ghost ; and she shall bring forth a son , and thou shalt call his name jesus ; for he shall save his people from their sins . now all this was done that it might be fulfilled which was spoken of the lord by the prophet , saying , behold , a virgin shall be with child , and shall bring forth a son , and they shall call his name emanuel , which being interpreted , is god with us . his name whereby he was to be called , was jesus , that is a saviour . and thereby was accomplished the prediction of the prophet , that he should be emanuel , which being interpreted , is god with us . now a child born to be god with us , is god in that child taking our nature upon him , and no otherwise can the words be understood . isa. 9. 6. vnto us a child is born , unto us a son is given , and his name shall be called the migh●y god. the child that is born , the son that is given , is the mighty god ; and as the migh●y god , and a child born , or son , given , he is the prince of peace , as he is there called , or our saviour . john 1. 14. the word was made flesh . that the word was god , who made all things he had before declared . now he affirms that this word was made flesh . how ! converted into flesh , into a man , so that he who was god ceased so to be , and was turned or changed into flesh , that is a man ? besides that this is utterly impossible , it is not affirmed . for the word continued the word still , although he was made flesh , or made of a woman , as it is elsewhere expressed , or made of the seed of david , or took our flesh or nature to be his own . himself continuing god , as he was , became man also , which before he was not . the word was made flesh ; this is that which we believe and assert in this matter . see john 3. 13. and ver . 31. john 6. 62. chap. 16. 28. all which places assert the person of christ to have descended from heaven in the assumption of humane nature , and ascended into heaven therein being assumed ; and to have been in heaven as to his divine nature , when he was in the earth in the flesh that he had assumed . acts 20. 28. feed the church of god , which he hath purchased with his own blood . the person spoken of is said to be god absolutely ; the church of god. and this god is said to have blood of his own ; the blood of jesus christ , being the blood of him that was god , though not the blood of him as god ; for god is a spirit . and this undeniably testifies to the unity of his person as god and man. rom. 1. 3 , 4. concerning his son jesus christ our lord , who was made of the seed of david according to the flesh , and declared to be the son of god with power , according to the spirit of h●liness , by the resurrection from the dead . rom. 9. 5. whose are the fathers , and of whom concerning the flesh , christ came , who is over all , god blessed for ever , amen . this is all we desire ; that we may believe without disturbance from the clamours of these men. namely , that the same christ , as concerning the flesh , came of the fathers , of david , and in himself , is over all god blessed for ever . this the scripture asserts plainly , and why we should not believe it firmly , let these men give a reason when they are able . gal. 6. 4. god sent forth his son made of a woman ; he was his son , and was made of a woman ; according as he expresses it , heb. 10. 5. a body hast thou prepared me ; as also , rom. 8. 3. phil. 2. 5 , 6 , 7. let this mind be in you , which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of m●n . it is the same christ that is spoken of . and it is here affirmed of him that he was in the form of god , thought it no robbery to be equal with god ; but is this all ; is this jesus christ god only ? doth he subsist only in the form or nature of god ? no , saith the apostle , he took upon him the form of a servant , was made in the likeness of men , and was found in fashion as a man ; that his being truly a man is expressed in these words our adversaries deny not ; and we therefore believe that the same jesus christ is god also , because that is no less plainly expressed . 1 tim. 3. 16. and without controversie great is the mysterie of godliness , god was manifest in the flesh , justified in the spirit , seen of angels . it is a mysterie indeed , under which name it is despised now and reproached ; nor are we allowed so to call it , but are reflected on , as flying to mysteries for our defence . but we must take leave to speak in this matter , according to his directions , without whom we cannot speak at all . a mysterie it is , and that a great mysterie ; and that confessedly so , by all that do believe . and this is , that god was manifested in the flesh . that it is the lord christ who is spoken of , every one of the ensuing expressions do evince , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . and this also is the substance of what we believe in this matter ; namely , that christ is god , manifest in the flesh , which we acknowledge , own , and believe to be true , but a great mysterie ; yet no less great and sacred a truth notwithstanding . heb. 2. 14. for as much then as the children were partakers of flesh and blood , he also himself likewise took part of the same . ver . 16. for verily he took not on him the nature of angels , but he took on him the seed of abraham . and this plainly affirms his pre-existence unto that assumption of our nature , and the unity of his person in it being so assumed . 1 john 3. 16. hereby perceive we the love of god , because he laid down his life for us . he who was god laid down for a season , and parted with that life , which was his own in that nature of ours which he had assumed . and that taking of our nature is called his coming in the flesh , which who so denyes , is not of god , but is the spirit of anti-christ , 1 john 4. 3. these are some of the places , wherein the person of christ is revealed unto our faith , that we may believe on the son of god , and have eternal life . the method formerly proposed would require that i should take off the general objections of the adversaries against this divine revelation ; as also vindicate some peculiar testimonies from their exceptions . but because a particular opposition unto this truth , hath not as yet publickly and directly been maintained and managed by any that i know of among our selves , though the denyal of it be expresly included in what they do affirm ; i shall leave the further confirmation thereof unto some other occasion , if it be offered , and it be judged necessary . and this is that which the faith of believers rests in , as that which is plainly revealed unto them ; namely , that jesus christ is god and man in one person ; and that all his actings in their behalf are the actings of him who is god and man ; and that this son of god , god and man , is to be believed in by them , and obeyed that they have eternal life . what is farther added unto these express testimonies , and the full revelation of the truth contained in them in this matter , in way of explication educed from them , and suitable unto them , to the edification of the church , or information of the minds of believers in the right apprehension of this great mysterie of god manifested in the flesh , may be reduced to these heads . ( 1. ) that the person of the son of god , did in his assuming humane nature to be his own , not take an individual person of any one into a near conjunction with himself , but preventing the personal subsistence of humane nature in that flesh which he assumed , he gave it its subsistence in his own person , whence it hath its individuation and distinction ▪ from all other persons whatever this is the personal union . the divine and humane nature in christ have but one personal subsistence ; and so are but one christ , one distinct personal principle of all operations of all that he did , or doth , as mediator . and this undeniably follows from what is declared in the testimonies mentioned . for the word could not be made flesh , nor could he take on him the seed of abraham , nor could the mighty god be a child born and given unto us , nor could god shed his blood for his church , but that the two natures so directly expressed , must be united in one person ; for otherwise as they are two natures still , they would be two persons also . 2. each nature thus united in christ , is entire , and preserves unto it self its own natural properties . for he is no less perfect god , for being made man , nor no less a true perfect man , consisting of soul and body with all their essential parts by that natures being taken into subsistence with the son of god , his divine nature still continues immense , omniscient , omnipotent , infinite in holiness , &c. his bumane nature , finite , limited , and before its glorification , subject to all infirmities of life and death , that the same nature in others absolutely considered , is obnoxious unto . 3. in each of these natures , he acts suitably unto the essential properties and principles of that nature . as god , he made all things , upholds all things , by the word of his power , fills heaven and earth , &c. as man , he lived , hungred , suffered , dyed , rose , ascended into heaven . yet by reason of the union of both these natures in the same person : not only his own person is said to do all these things , but the person expressed by the name which he hath on the account of one nature , is said to do that which he did only in the other . so god is said to redeem his church with his own blood , and to lay down his life for us ; and the son of man to be in heaven , when he was in the earth . all because of the unity of his person as was declared . and these things do all of them directly and undeniably flow from what is revealed concerning his person , as before is declared . of the satisfaction of christ . the last thing to be enquired into , upon occasion of the late opposition to the great fundamental truths of the gospel , is the satisfaction of christ. and the doctrine hereof is such , as i eonceive needs rather to be explained than vindicated . for it being the center wherein most , if not all the lines of gospel promises , and precepts do meet , and the great medium of all our communion with god in faith and obedience , the great distinction between the religion of christians , and that of all others in the world , it will easily on a due proposal be assented unto by all , who would be esteemed disciples of jesus christ. and whether a parcel of insipid cavils , may be thought sufficient to obliterate the revelation of it , men of sober minds will judge and discern . for the term of satisfaction , we contend not about it . it doth indeed properly express and connote that great eff●ct of the death of christ which in the cause before us , we plead for . but yet because it belongs rather to the explanation of the truth contended for , then is used expresly in the revelation of it , and because the right understanding of the word it self depends on some notions of law , that as yet we need not take into consideration , i shall not in this entrance of our discourse , insist precisely upon it , but leave it as the natural conclusion of what we shall find expresly declared in the scripture . neither do i say this , as though i did decline the word , or the right use of it , or what is properly signified by it , but do only cast it into its proper place answerable unto our method and design in the whole of this brie● discourse . i know some have taken a new way of expressing and declaring the doctrine concerning the mediation of christ , with the causes and ends of his death , which they think more rational , than that usually insisted on . but as what i have yet heard of or seen in that kind , hath been not only unscriptural , but also very irrational , and most remote from that accuracy whereunto they pretend , who make use of it ; so if they shall publish their conceptions , it is not improbable but that they may meet with a scholastical examination by some hand or other . our present work , as hath been often declared , is for the establishment of the faith of them , who may be attempted , if not brought into danger to be seduced by the slights of some who lye in wait to deceive , and the clamours of others who openly drive the same design . what therefore the scripture plainly and clearly reveals in this matter , is the subject of our present enquiry . and either in so doing , as occasion shall be offered , we shall obviate , or in the close of it remove those sophisms that the sacred truth now proposed to consideration hath been attempted withal . the summ of what the scripture reveals about this great truth , commonly called the satisfaction of christ , may be reduced unto these ensuing heads . 1. that adam being made upright , sinned against god , and all mankind , all his posterity in him . gen. 1. 27. so god created man in hit own image , in the image of god created he him , male and female created he them , gen. 3. 11. and he said , who told thee that thou wast naked ? hast thou eaten of the tree whreof i commandeded thee that then shouldst not eat ? eccles. 7. 29. lo , this only have i found , that god made man upright , but he hath sought out many inventions . rom. 5. 12. wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . ver. 18. therefore by the offence of one , judgement came upon all men to condemnation , ver. 19. by one mans disobedience many were made sinners . 2. that by this sin of our first parents , all men are brought into an estate of sin , and apostacy from god , and of an enmity unto him , gen. 6. 5. god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart , was only evil continually , psal. 51. 5. behold , i was s●●●pen in iniquity , and in sin did my mother conceive me . rom. 3. 23. for all have sinned and come short of the glory of god , rom. 8. 7. the carnal mind is enmity against god , f●r it is not subject to the law of god , neither indeed can be ephes. 4. 18. having the understanding darkned , being alienated from the life of god through the ignorance that is in them , because of the blindness of their heart , chap. 2. 1. col. 2. 13. thirdly , that in this state all men continue in sin against god , nor of themselves can do otherwise , rom. 3. 10 , 11 , 12. there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are together become unprofitable , there is none that doth good , no not one . fourthly , that the justice and holiness of god , as he is the supream governour and judge of all the world , require that sin be punished , exod. 34. 7. that will by no means clear the guilty , josh. 24. 19. he is an holy god , he is a jealous god , he will not forgive your transgressions nor your sins , psalm 5. 4 , 5 , 6. for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight ; thou hatest all workers of iniquity , thou shalt destroy them that speak leasing . hab. 1. 13. thou art of purer eyes than to behold evil , and canst not look upon iniquity . isa. 33. 14. who among us shall dwell with the devouring fire , who among us shall dwell with everlasting burnings ? rom. 1. 32. who knowing the judgement of god , that they which commit such things are worthy of death . rom. 3. 5 , 6. is god unrighteous who taketh vengeance ? i speak as a man , god forbid ! for then how shall god judge the world ? 2 thes. 1. 6. it is a righteous thing with god , to recompence tribulation to them that trouble you . heb. 12. 29. for our god is a consuming fire . from deut. 4. 24. fifthly , that god hath also engaged his veracity and faithfulness in the sanction of the law not to leave sin unpunished , gen. 2. 17. in the day thou eatest thereof thou shalt surely dye . deut. 27. 26. cursed be he that confirmeth not all the words of this law to do them . in this state and condition all mankind had they been left without divine aid and help , must have perished eternally . sixthly , that god out of his infinite goodness , grace and love to mankind , sent his only son to save and deliver them out of this condition , matth. 1. 21. thou shalt call his name jesus , for he shall save his people from their sins , john 3. 16 , 17. god so loved the world , that be gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life : for god sent not his son into the world to condemn the world , but that the world through him might be saved . rom. 5. 8. god commendeth his love towards us , in that while we were ye● sinners christ dyed for us , 1 john 4. 9. in this was manifested the love of god towards us , because god sent his only begotten son into the world , that we might live through him , v. 10. herein is love , not that we loved god , but that he loved us , and sent his ▪ son to be a propitiation for our sins , 1. thes. 1. 10. even jesus which delivereth us from the wrath to come . seventhly , that this love was the same in father and son , acted distinctly in the manner that shall be afterwards declared ; so vain are the pretences of men who from the love of the father in this matter , would argue against the love of the son ; or on the contrary . eightly , that the way in general whereby the son of god being incarnate , was to save lost sinners , was by a substitution of himself according to the design and appointment of god in the room of those whom he was so save , 2 cor. 5. 21. he hath made him to be sin for us , who knew no sin , that we might become the righteousness of god in him , gal. 3. 13. christ hath redeemed us from the curse of the law , being made a curse for us . rom. 5. 7 , 8. for scarcely for a righteous man will one dye , yet peradventure for a good man some will even dare to dye ; but god commendeth his love towards us , in that while we were yet sinners christ dyed us . rom. 8. 3. for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us . 1 pet. 2. 24. who his own self bare our sins in his own body on the tree ; chap. 3. 18. for christ also hath once suffered for us , the just for the unjust , that he might bring us unto god. all these expressions undeniably evince a substitution of christ as to suffering in the stead of them whom he was to save ; which in general is all that we intend by his satisfaction ; namely , that he was made sin for us , a curse for us , dyed for us , that is in our stead , that we might be saved from the wrath to come . and all these expressions as to their true genuine importance shall be vindicated , as occasion shall require . ninthly , this way of his saving sinners is in particular , several wayes expressed in the scripture . as , 1. that he offered himself a sacrifice to god , to make attonement for our sins , and that in his death and sufferings . isa. 53. 10. when thou shalt make his soul an offering for sin . john 1. 29. behold the lamb of god who taketh away the sins of the world , eph. 5. 2. christ hath loved us , and hath given himself for us an offering and a sacrifice to god for a sweet smelling savour , heb. 2. 17. was a merciful high priest in things pertaining to god , to make reconciliation for the sins of the people , heb. 9. 11 , 12 , 13 , 14. but christ being come an high priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building , neither by the blood of goats and calves , but by his own blood , he entred in once into the holy place ; having obtained eternal redemption for us ; for if the blood of bulls , &c. how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works ? 2. that he redeemed us by paying a price , a ransome for our redemption . mark 10. 45. the son of man came to give his life a ransome for many . 1 cor. 6. 20. for ye are bought with a price , 7. 23. 1 tim. 2. 6. who gave himself a ransome for all to be testified in due time . tit. 2. 14. who gave himself for us , that he might redeem us from all iniquity , 1 pet. 1. 18. for we were not redeemed with silver and gold and corruptible things . 19. but with the pretious blood of christ , as of a lamb without blemish and without spot . 3. that he bare our sins , or the punishment due unto them . isa. 53. 5. he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed ; all we like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquity of us all . 11. for he shall bear their iniquities . 1 pet. 2. 24. who his own self bare our sins in his own body on the tree . 4. that he answered the law and the penalty of it ; rom. 8. 3. god sent forth his son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us . gal. 3. 13. christ hath redeemed us from the curse of the law , being made a curse for us . chap. 4. 4 , 5. god sent forth his son made of a woman , made under the law , to redeem them that were under the law. 5. that he dyed for sin , and sinners , to expiate the one , and in the stead of the other . rom. 4. 25. he was delivered for our offences . rom. 5. 10. when we were enemies , we were reconciled to god by the death of his son. 1 cor. 15. 3. christ dyed for our sins according to the scriptures . 2 cor. 5. 14. for the love of christ constraineth us , because we thus judge , that if one dyed for all , then were all dead , 1 thes. 5. 9 , 10. 6. hence on the part of god , it is affirmed that he spared him not , but delivered him up for us all ; rom. 8. 32. and caused all our iniquities to meet upon him , isa. 53. 7. 7. the effect hereof was , 1. that the righteousness of god was glorified , rom. 3. 25 , 26. whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins . ( 2. ) the law fulfilled and satisfied , as in the places before quoted . rom. 8. 3. gal. 3. 13 , 14. gal. 4. 5. ( 3. ) god reconciled , 2 cor. 5. 18 , 19. god was in christ reconciling the world unto himself , not imputing their trespasses unto them . heb. 2. 17. he made reconciliation for the sins of the people . ( 4. ) attonement was made for sin , rom. 5. 11. by whom we have now received the attonement ; and peace was made with god , eph. 2. 14. for he is our peace , who hath made both one , that he might reconcile both unto god in one body by the cross , having slain the emnity thereby . 〈◊〉 made an end of sin , dan. 9. 24. to finish transgression , to make an end of sins , to make reconciliation for iniquity , and to bring in everlasting righteousness . the glory of god in all these things being exalted , himself well pleased , righteousness and everlasting redemption or salvation purchased for sinners , heb. 9. 14. in that the chastisement of our peace was upon him , and that by his stripes we are healed , he being punished that we might go free , himself became a captain of salvation unto all that do obey him . i have fixed on these particulars ; to give every ordinary reader an instance how fully and plainly what he is to believe in this matter is revealed in the scripture . and should i produce all the testimonies which expresly give witness unto these positions , it is known how great a part of the bible must be transcribed . and these are the things which are indispensibly required of us to believe , that we may be able 〈◊〉 and regulate our obedience according to the mind and will of god. in the explanation of this doctrine unto further edification , sundry things are usually insisted on , which necessarily and infallibly ensue upon the propositions of scripture before laid down ; and serve to beget in the minds of believers a due apprehension , and right understanding of them . as , 1. that god in this matter is to be considered as the chief , supream , absolute rector and governour of all ; as the lord of the law , and of sinners ; but yet so as an offended ruler . not as an offended person , but as an offended ruler , who hath right to exact punishment upon transgressors , and whose righteousness of rule requires that he should so do . 2. that because he is righteous and holy , as he is the supream judge of all the world , it is necessary that he do right in the punishing of sin , without which the order of the creation cannot be preserved . for sin being the creatures deduction of it self from the order of its dependance upon and obedience unto the creator , and supream lord of all , without a reduction of it by punishment , confusion would be brought into the whole creation . 3. that whereas the law and the sanction of it is the moral or declarative cause of the punishment of sin , and it directly obligeth the sinner himself unto punishment ; god as the supream ruler , dispenseth , not with the act of the law , but the immediate object ; and substitutes another sufferer in the room of them who are principally lyable unto the sentence of it , and are now to be acquitted or freed ; that so the law may be satisfied , requiring the punishment of sin , justice exalted , whereof the law is an effect , and yet the sinner saved . 4. that the person thus substituted was the son of god incarnate , who had power so to dispose of himself with will and readiness for it ; and was upon the account of the dignity of his person , able to answer the penalty which all others had incurred and deserved . 5. that god upon his voluntary susception of this office , and condescention to this work , did so lay our sins in and by the sentence of the law upon him , that he made therein full satisfaction for whatever legally could be charged on them for whom he dyed or suffered . 6. that the special way terms and conditions whereby and whereon sinners may be interested in this satis●action made by christ , are determined by the will of god , and declared in the scripture . these and the like things are usually insisted on in the explication or declaration of this head of our confession . and there is not any of them but may be sufficiently confirmed by divine testimonies . it may also be farther evinced that there is nothing asserted in them , but what is excellently suited unto the common notions which mankind hath of god and his righteousness ; and that in their practice they answer the light of nature , and common reason exemplified in sundry instances among the nations of the world. i shall therefore take one argument from some of the testimonies before produced in the confirmation of this sacred truth , and proceed to remove the objections that are commonly banded against it . if the lord christ according to the will of the father , and by his own counsel and choice , was substituted , and did substitute himself as the mediatour of the covenant , in the room and in the stead of sinners that they might be saved , and therein bare their sins , or the punishment due unto their sins , by undergoing the curse and penalty of the law , and therein also according to the will of god offered up himself for a propitiatory , expiatory sacrifice to make attonement for sin , and reconciliation for sinners , that the justice of god being appeased , and the law fulfilled , they might go free , or be delivered from the wrath to come ; and if therein also he paid a real satisfactory price for their redemption ; then he made satisfaction to god for sin . for these are the things that we intend by that expression , of satisfaction . but now all those things are openly , and fully witnessed unto in the testimonies before produced ; as may be observed by suiting some of them unto the several particulars here asserted . as 1. what was done in this matter , was from the will , purpose , and love of god the father . psalm 40. 6 , 7 , 8. heb. 10. 5 , 6 , 7. act. 4. 28. john 3. 16. rom. 8. 3. 2. it was also done by his own voluntary consent , phil. 2. 6 , 7 , 8. 3. he was substituted , and did substitute himself as the mediator of the covenant in the room and stead of sinners , that they may be saved , heb. 10. 5 , 6 , 7. chap. 7. 22. rom. 3. 25 , 26. rom. 5. 7 , 8. 4. and he did therein bear their sins , or the punishment due to their sins . isa. 53. 6 , 11. 1 pet. 2. 23. and this , 5. by undergoing the curse and penalty of the law , gal. 3. 13. or the punishment of sin required by the law , 2 cor. 5. 21. rom. 8. 3. 6. herein , also according to the will of god , he offered up himself ● propitiatory and expiatory sacrifice to make attonement for sin , and reconciliation for sinners , ephes. 5. 2. rom. 2. 17. heb. 9. 11 , 12 , 13 , 14. which he did that the justice of god being satisfied , and the law fulfilled , sinners might be freed from the wrath to come , rom. 3. 25. 1 thes. 1. last . 7. and hereby also , he paid a real price of redemption for sin and sinners , 1 pet. 1. 17 , 18. 1 cor. 6. last . these are the things which we are to believe , concerning the satisfaction of christ ; and our explication of this doctrine , we are ready to defend , when called thereunto . the consideration of the objections which are raised against this great fundamental truth , shall close this discourse . and they are of two sorts . first , in general , to the whole doctrine , as declared , or some of the more signal heads , or parts of it . secondly , particular instances , in this or that supposal , as consequences of the doctrine asserted . and in general , 1. they say , this is contrary to , and inconsistent with the love , grace , mercy , and goodness of god , which are so celebrated in the scripture as the principal properties of his nature , and acts of his will , wherein he will be glorified . especially contrary to the freedom of forgiveness , which we are encouraged to expect , and commanded to believe . and this exception they endeavour to firm by testimonies , that the lord is good and gracious , and that he doth freely forgive us our sins and trespasses . answer : first , i readily grant that whatever is really contrary to the grace , goodness and mercy of god , whatever is inconsistent with the free forgiveness of sin , is not to be admitted . for these things are fully revealed in the scripture , and must have a consistency with whatever else is therein revealed of god , or his will. secondly , as god is good and gracious , and merciful , so also he is holy , righteous , true and faithful . and these things are no less revealed concerning him than the other ; and are no less essential properties of his nature than his goodness and grace . and as they are all essentially the same in him , and considered only under a different habitude or respect as they are exerted by acts of his will ; so it belongs to his infinite wisdom , that the effects of them , though divers , and produced by divers waies , and means , may no way be contrary one to the other , but that mercy may be exercised , without the prejudice of justice , or holiness ; and justice be preserved entire , without any obstruction to the exercise of mercy . thirdly , the grace and love of god that in this matter the scripture reveals to be exercised , in order unto the forgiveness of sinners , consists principally in two things . 1. in his holy eternal purpose of providing a relief for lost sinners . he hath done it , to the praise of the glory of his grace , eph. 1. 6. 2. in the sending his son in the pursuit ▪ and for the accomplishment of the holy purpose of his will and grace . herein most eminently doth the scripture celebrate the love , goodness , and kindness of god ; as that whereby , in infinite , and for ever to be adored wisdom and grace , he made way for the forgiveness of our sins . joh. 3. 16. god so loved the world , as he gave his only begotten son , rom. 3. 24 , 25. whom he hath set forth to be a propitiation through saith in his blood , rom. 5. 7 , 8. god commendeth his love towards us , in that while we were yet sinners , christ dyed for us , titus 3. 4. 1 john 4. 8 , 9. herein consists that ever to be adored love , goodness , grace , mercy and condescension of god. add hereunto , that in that act of causing our iniquities to meet on christ , wherein he immediately intended the declaration of his justice , rom. 3. 25. ( not sparing him , in delivering him up to death for us all , rom. 8. 32. ) there was a blessed harmony in the highest justice , and most excellent grace and m●rcy . this grace , this goodness , this love of god toward mankind , towards sinners , our adversaries in this matter neither know , nor understand ; and so indeed what lyes in them , remove the foundation of the whole gospel , and of all that faith and obedience , which god requires at our hands . fourthly , forgiveness , or the actual condonation of sinners , the pardon and forgiveness of sins , is free ; but yet so , as it is every where restrained unto a respect unto christ , unto his death and blood-shedding , eph. 1. 7. we have redemption in his blood , even the forgiveness of sins , chap. 4. 32. god for christs sake hath forgiven you , rom. 3. 25 , 26. god hath set him forth to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sins . it is absolutely free in respect of all immediate transactions between god and sinners . free on the part of god. first , in the eternal purpose of it , when he might justly have suffered all men to have perished under the guilt of their sins . 2. free in the means that he used to effect it unto his glory . ( 1. ) in the sending of his son ; and ( 2. ) in laying the punishment of our sin upon him . ( 3. ) in his covenant with him , that it should be accepted on our behalf . ( 4. ) in his tender and proposal of it by the gospel unto sinn●rs to be received without money or without price . ( 5. ) in the actual condonation and pardon of them that do believe . secondly , it is free on the part of the persons that are forgiven . in that ( 1. ) it is given and granted to them without any satisfaction made by them for their former transgressions . ( 2. ) without any merit to purch●se or procure it . ( 3. ) without any poenal satisfactory suffering here , or in a purgatory hereafter . ( 4. ) without any expectation of a future recompence ; or that being pardoned , they should then make or give any satisfaction for what they had done before . and as any of these things would , so nothing else can impeach the freedom of pardon and forgiveness . whether then we respect the pardoner or the pardoned , pardon is every way free ; namely , on the part of god who forgives , and on the part of sinners that are forgiven . if god now hath besides all this , provided himself a lamb for a sacrifice ; if he hath in infinite wisdom and grace found out a way , thus freely to forgive us out sins , to the praise and glory of his own holiness , righteousness and severity against sin , as well as unto the unspeakable advancement of that grace , goodness and bounty which he immediately exerciseth in the pardon of sin , are these mens eyes evil , because he is good ? will they not be contented to be pardoned , unless they may have it at the rate of dispoiling god of his holiness , truth , righteousness and faithfulness ? and as this is certainly done by that way of pardon which these men propose , no reserve in the least being made for the glory of god in those holy properties of his nature which are immediately injured and opposed by sin ; so that pardon it self which they pretend so to magnifie , having nothing to influence it but a meer arbitrary act of gods will , is utterly d●based from its own proper worth and excellency . and i shall willingly undertake to manifest , that they derogate no less from grace and mercy in pardon , than they do from the righteousness and holiness of god by the forgiveness which they have feigned ; and that in it both of them are perverted , and dispoiled of all their glory . but they yet say , if god can freely pardon sin , why doth he not do it without satisfaction ; if he cannot , he is weaker and more imperfect than man , who can do so . answ. first , god cannot do . many things that men can do ; nor that he is more imperfect than they , but he cannot do them on the account of his perfection . he cannot lye , he cannot deny himself , he cannot change , which men can do , and do every day . secondly , to pardon sin without satisfaction in him who is absolutely holy , righteous , true and faithful , the absolute necessary supream governour of all sinners , the author of the law , and sanction of it , wherein punishment is threatned and declared , is to deny himself , and to do what one infinitely perfect , cannot do , thirdly , i ask of these men , why god doth not pardon sins freely without requiring faith , repentance and obedience in them that are pardoned ; yea , as the conditions on which they may be pardoned ? for seeing he is so infinitely good and gracious● , cannot he pardon men without prescribing such terms and conditions unto them , as he knoweth , that men , and that incomparably the greatest number of them will never come up unto ; and so must of necessity perish for ever . yea , but they say , this cannot be ; neither doth this impeach the freedom of pardon . for it is certain that god doth prescribe these things , and yet he pardoneth freely . and it would altogether unbecome the holy god to pardon sinners that continue so to live and dye in their sins . but do not these men see that they have hereby given away their cause which they contend for ? for if a prescription of sundry things to the sinner himself , without which he shall not be pardoned , do not at all impeach , as they say , the freedom of pardon , but god may be said freely to pardon sin notwithstanding it ▪ how shall the receiving of satisfaction by another , nothing a● all being required of the sinner ; have the least appearance of any such thing ? if the freedom of forgiveness consists in such a boundless notion as these men imagine , it is certain that the prescribing of faith and repentance in and unto sinners antecedently to their participation of it , is much more evidently contrary unto it , than the receiving of satisfaction from another who is not to be pardoned , can to any appear to be . secondly , if it be contrary to the holiness of god to pardon any , without requiring faith , repentance and obedience in them , as it is indeed ; let not these persons be offended , if we believe him when he so frequently declares it , that it was so to remit sin without the fulfilling of his law and satisfaction of his justice . secondly , they say , there is no such thing as justice in god requiring the punishment of sin , but that that , which in him requireth and calleth for the punishment of sin , is his anger and wrath , which expressions denote free acts of his will , and not any essential properties of his nature . so that god may punish sin , or not punish it at his pleasure . therefore there is no reason that he should require any satisfaction for sin , seeing he may pass it by absolutely as he pleaseth . answ. is it not strange that the great governour , the judge of all the world , which on the supposition of the creation of it , god is naturally and necessarily , should not also naturally be so righteous , as to do right , in rendring unto every one according to his works ? ( 2. ) the sanction and penalty of the law , which is the rule of punishment , was as i suppose , an effect of justice , of gods natural and essential justice , and not of his anger or wrath. certainly never did any man make a law for the government of a people in anger . draco's laws were not made in wrath , but according to the best apprehension of right and justice that he had , though said to be written in blood . and shall we think otherwise of the law of god ? ( 3. ) anger and wrath in god express the effects of justice ; and so are not meerly free acts of his will. this therefore is a tottering cause , that is built on the denyal of gods essential righteousness . but it was proved before , and it is so elsewhere . ( 3. ) they say that the sacrifice of christ was metaphorically only so . that he was a metaphorical priest , not one properly so called . and therefore that his sacrifice did not consist in his death and blood-shedding , but in his appearing in heaven upon his ascersion , presenting himself unto god in the most holy place not made with hands as the mediator of the new covenant . answ. when once these men come to this evasion , they think themselves safe , and that they may go whither they will without controll . for they say it is true , christ was a priest , but only he was a metaphorical one . he offered sacrifice , but it was a metaphorical one . he redeemed us , but with a metaphorical redemption ; and so we are justified thereon , but with a metaphorical justification ; and so for ought i know they are like to be saved , with a metaphorical salvation . this is the substance of their plea in this matter . christ was not really a priest , but did somewhat like a priest. he offered not sacrifice really , but did somewhat that was like a sacrifice . he redeemed us not really , but did somewhat that looked like redemption . and what these things are , wherein their analog●e consisteth , what proportion the things that christ hath done , bare to the things that are really so , from whence they receive their denomination , that it is meet it should be wholly in the power of these persons to declare . but , ( 2. ) what should hinder the death of christ to be a sacrifice , a proper sacrifice , and according to the nature , end , and use of sacrifices to have made attonement , and satisfaction for sin ? ( 1. ) it is expresly called so in the scripture ; wherein he is said to offer himself , to make his soul an offering , to offer himself a sacrifice , eph. 5. 2. heb. 1. 3. heb. 9. 14 , 25. 26. chap. 7. 27. and he is himself directly said to be a priest or a sacrificer , heb. 2. 18. and it is no where intimated , much less expressed that these things are not spoken properly but metaphorically only . ( 2. ) the legal sacrifices of the old law were instituted on purpose to represent and prepare the way for the bringing in of the sacrifice of the l●mb of god , so to take away the sin of the world. and is it not strange , that true and real sacrifices , should be types and r presentations of that which was not so ? on this supposition all those sacrifices are but so many seductions from the right understanding of things between god and sinners . ( 3. ) nothing is wanting to render it a proper propitiatory sacrifice , for , ( 1. ) there was the person offering , and that was christ himself , heb. 9. 14. he offered himself unto god. he , that is the sacrificer , denotes the person of christ god and man ; and himself as the sacrifice denotes his humane nature ; whence god is said to purchase his church with his own blood , act. 20. 28. for he offered himself through the eternal spirit ; so that ( 2. ) there was the matter of the sacrifice , which was the humane nature of christ soul and body ; his soul was made an offering for sin , isa. 53. 10 and his body , the offering of the body of jesus christ , hob. 10 11. his blood especially , which is often synecdochically mentioned for the whole . ( 4. ) his death had the nature of a sacrifice : for ( 1. ) therein were the sins of men laid upon him , and not in his entrance into heaven ; for he bare our sins in his own body on the tree , 1 pet. 2. 23. god made our sins then to meet upon him , isa. 53. 6. which gives the formality unto any sacrifices . quod in ejus caput sit , is the formal reason of all propitiatory sacrifices , and ever was so , as is expresly declared , lev. 16. 21 , 22. and the phrase of bearing sin , of bearing iniquity , is constantly used for the undergoing of the punishment due to sin . ( 2. ) it had the end of a proper sacrifice ; it made expiation of sin , propitiation and attonement for sin with reconciliation with god , and so took away that enmity that was between god and sinners , heb. 1. 3. rom. 3. 25 , 26. heb. 2. 17 , 18. heb. 5. 10. rom. 8. 3. 2 cor. 5. 18 , 19. and although god himself pesigned , appointed , and contrived in wisdom this way of reconciliation , as he did the means for the attoning of his own anger towards the friends of job , commanding them to go unto him , and with him offer sacrifices for themselves which he would accept , chap. 4. 28. yet as he was the supream governour , the lord of all , attended with infinite justice , and holiness , attonement was made with him , and satisfaction to him thereby . what hath been spoken , may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the truth before laid down from the scripture . a brief examination of some particular instances , wherein they seek not so much to oppose , as to reproach the revelation of this mysterie of the gospel , shall put a close to this discourse . it is said then , 1. that if this be so , then it will follow , that god is gracious to forgive , and yet impossible for him unless the debt be fully satisfied . answ. i suppose the confused and abrupt expression of things here , in words scarcely affording a tolerable sense , is rather from weakness than captiousness ; and so i shall let the manner of the proposal pass . ( 2. ) what is this should follow , that god is gracious to forgive sinners , and yet will not , cannot , on the account of his own holiness and righteousness , actually forgive any , without satisfaction and attonement made for sin ? the worst that can be hence concluded is , that the scripture is true which affirms both these in many places . ( 3. ) this sets out the exceeding greatness of the grace of god in forgiveness , that when sin could not be forgiven without satisfaction , and the sinner himself could no way make any such satisfaction , that he provided himself a sacrifice of attonement , that the sinner might be discharged and pardoned . ( 4. ) sin is not properly a debt , for then it might be paid in kind , by sin it self ; but is called so , only because it binds over the sinner to punishment , which is the satisfaction to be made for that which is properly a transgression , and improperly only a debt . it is added , 2. hence it follows that the finite and impotent creature is more capable of extending mercy and forgiveness , than the infinite and omnipotent creator . answ. god being essentially holy and righteous , having ingaged his faithfulness in the sanction of the law , and being naturally and necessarily the governour and ruler of the world , the forgiving of sin without satisfaction , would be no perfection in him , but an effect of impotency , and imperfection ; a thing which god cannot do ; as he cannot lye , nor deny himself . ( 2. ) the direct contrary of what is insinuated , is asserted by this doctrine ; for on the supposition of the satisfaction , and attonement insisted on , not only doth god freely forgive , but that in such a way of righteousness and goodness as no creature is able to conceive or express the glory and excellency of it . and to speak of the poor halving pardons of private men , upon particular offences against themselves , who are commanded so to do , and have no right nor authority to require or exact punishment nor is any due upon the meer account of their own concernment , in comparison with the forgiveness of god , ariseth out of a deep ignorance of the whole matter under consideration . 3. it is added by them , that hence it follows , that god so loved the world , he gave his only son to save it ; and yet that god stood off in high displeasure , and christ gave himself as a compleat satisfaction to offended justice . answ. 1. something these men would say , if they knew what or how ; for ( 1. ) that god so loved the world , as to give his only son to save it , is the expression of the scripture , and the foundation of the doctrine whose truth we contend for . that christ offered himself to make attonement for sinners , and therein made satisfaction to the justice of god , is the doctrine it self which these men oppose , and not any consequent of it . ( 3. ) that god stood off in high displeasure , is an expression which neither the scripture useth , nor those who declare this doctrine from thence , nor is suited unto divine perfections , or the manner of divine operations . that intended seems to be that the righteousness and law of god required the punishment due to sin , to be undergone , and thereby satisfaction to be made unto god ; which is no consequent of the doctrine , but the doctrine it self . 4. it is yet farther objected , that if christ made satisfaction for sin , then he did it either as god , or as man , or as god and man. answ , ( 1. ) as god and man , acts 20. 28. god redeemed his church with his own blood , 1 john 3. 16. herein was manifest the love of god , that he laid down his life for us , heb. 9. 14. ( 2. ) this dilemma is proposed as that which proceeds on a supposition of our own principles , that christ is god and man in one person , which indeed makes the pretended difficulty to be vain and a meer effect of ignorance . for all the mediatory acts of christ being the acts of his person , must of necessity be the acts of him as god and man. ( 3. ) there is yet another mistake in this inquiry ; for satisfaction is in it looked on as a real act or operation of one , or the other nature in christ ; when it is the ap●telesma or effect of the actings , the doing and suffering of christ ; the dignity of what he did in reference unto the end for which he did it . for the two natures are so united in christ , as not to have a third compound principle of physical acts and operations thence arising ; but each nature acts distinctly according to its own being and properties ; yet so , as what is the immediate act of either nature , is the act of him who is one in both , from whence it hath its dignity . ( 4. ) the summ is ; that in all the mediatory actions of christ we are to consider , ( 1. ) the agent , and that is the person of christ. ( 2. ) the immediate principle by which , and from which the agent worketh ; and that is the natures in the person . ( 3. ) the actions , which are the effectual operations of either nature . ( 4. ) the effect or work with respect to god and us ; and this relates unto the person of the agent , the lord christ , god and man. a blending of the natures into one common principle of operation , as the compounding of mediums unto one end , is ridiculously supposed in this matter . but yet again it is pretended that sundry consequences irreligious and irrational do ensue upon a supposition of the satisfaction pleaded for . what then are they ? 1. that it is unlawful and impossible for god all-mighty to be gracious , and merciful , or to pardon transgressors . answ. ( 1. ) the miserable confused misapprehension of things , which the proposal of this , and the like consequences doth evidence , manifests sufficiently how unfit the makers of them are to mannage controversi●s of this nature . for ( 1. ) it is supposed that for god to be gracious and merciful , or to pardon sinners , are the same ; which is to confound the essential properties of his nature , with the free acts of his will. ( 2. ) lawful , or unlawful , are terms that can with no tolerable sense be used concerning any properties of god , all which are natural and necessary unto his being ; as goodness , grace , and mercy in particular are . ( 3. ) that it is impossible for god to pardon transgressors according to this doctrine , is a fond imagination , for it is only a declaration of the manner how he doth it . ( 4. ) as god is gracious and merciful , so also he is holy , and righteous , and true ; and it became him , or was every way meet for him , in his way of exercising grace and mercy towards sinners , to order all things so , as that it might be done without the impeachment of his holiness , righteousness and truth . it is said again , 2. that god was inevitably compelled to this way of saving men ; the highest affront to his uncontroulable nature . answ. were the authors of these exceptions put to declare what they mean by gods uncontroulable nature , they would hardly disentangle themselves with common sence . such masters of reason are they indeed , whatever they would fain pretend to be . controulable , or uncontroulable , respect actings and operations , not beings or natures . ( 2. ) that upon the principle opposed by these men , god was inevitably compelled to this way of saving men , is a fond and childish imagination . the whole business of the salvation of men according unto this doctrine , depends on a meer free soveraign act of gods will exerting it self in a way of infinite wisdom , holiness , and grace . ( 3. ) the meaning of this objection ( if it hath either sence or meaning in it ) is , that god freely purposing to save lost sinners , did it in a way becoming his holy nature , and righteous law. what other course infinite wisdom could have taken for the satisfaction of his justice we know not ; that justice was to be satisfied , and that this way it is done , we know and believe . 3. they say it hence follows , that it is unworthy of god to pardon , but not to inflict punishment on the innocent ; or require a satisfaction where there was nothing due . answ. ( 1. ) what is worthy or unworthy of god , himself alone knows , and of men not any but according to what he is pleased to declare and reveal . but certainly , it is unworthy any person pretending to the least interest in ingenuity or use of reason , to use such frivolous instances in any case of importance which have not the least pretence of argument in them but what ariseth from a gross misapprehension , or misrepresentation of a doctrine designed to opposition . ( 2. ) to pardon sinners , is a thing becoming the goodness and grace of god ; to do it by christ , that which becometh them , and his holiness and righteousness also . rom. 3. 25. ephes. 1. 6 , 7. ( 3. ) the lord christ was personally innocent ; but he who knew no sin was made sin for us , 2 cor. 5. 21. and as the mediator and surety of the covenant , he was to answer for the sins of them whom he undertook to save from the wrath to come ; by giving himself a ransome for them , and making his soul an offering for their sin . ( 4 ) that nothing is due to the justice of god for sin , that is , that sin doth not in the justice of god deserve punishment , is ● good comfortable doctrine , for men that are resolved to continue in their sins whilest they live in this world. the scripture tells us , that christ paid what he took not ; that all our iniquities were caused to meet upon him ; that he bare them in his own body on the tree ; that his soul was made an offering for sin , and therei by made reconciliation or ationement for the sins of the people ; if these persons be otherwise minded , we cannot help it . 4. it is added ; that this doctrine doth not only disadvantage the true vertue and real intent of christs life and death , but intirely deprives g●d of that praise which is o●ing to his greatest love and goodness . answ. i suppose that this is the first time , that this doctrine fell under this imputation ; nor could it possibly be lyable unto this charge from any , who did either understand it , or the grounds on which it is commonly opposed . for , there is no end of the life or death of christ , which the socinians themselves admit of , but it is also allowed , and asserted in the doctrine now called in question . do they say , that he taught the truth or revealed the whole mind and will of god concerning his worship and our obedience ? we say the same . d● they say , that by his death he hare testimony unto , and confirmed the truth which he had taught ? it is also owned by us . do they say that in what he did , and su●fered , he set us an example that we should labour after conformity unto ? it is what we acknowledge and teach . only we say that all these things belong principally to his prophetical office. but we moreover affirm and believe , that as a priest , or in the discharge of his sacerdotal office , he did in his death and sufferings , offer himself a sacrifice to god , to make attonement for our sins , which they deny ; and that he dyed for us , or in our stead , that we might go free ; without the faith and acknowledgement whereof no part of the gospel can be rightly understood . all the ends then which they themselves assign of the life and death of christ , are by us granted ; and the principal one , which gives life and efficacy to the rest , is by them denyed . neither ( 2. ) doth it fall under any possible imagination , that the praise due unto god should be ecclipsed hereby . the love and kindness of god towards us , is in the scripture fixed principally and fundamentally , on his sending of his only begotten son to dye for us . and certainly the greater the work was that he had to do , the greater ought our acknowledgement of his love and kindness to be ; but it is said , 5. that it represents the son more kind and compassionate than the father ; whereas if both be the same god , then either the father is as loving as the son , or the son as angry as the father . answ. ( 1. ) the scripture referreth the love of the father , unto two heads . ( 1. ) the sending of his son to dye for us , john 3. 16. rom. 5. 8. 1 john 4. 8. ( 2. ) in choosing sinners unto a participation of the fruits of his love , ephes. 1. 3 , 4 , 5 ▪ 6. the love of the son , is fixed signally on his actual giving himself to dye for us , gal. 2. 20. ephes. 5. 25. rev. 1. 5. what ballances these persons have got , to weigh these loves in , and to conclude which is the greatest or most weighty , i know not . 2. although only the actual discharge of his office be directly assigned to the love of christ , yet his cond●scention in taking our nature upon him expressed by his mind , ephes 6. 7. and the readiness of his will , psalm 40. 8. doth eminently comprise love in it also . thirdly , the love of the father in sending of the son , was an act of his will , which being a natural and essential property of god , it was so far the act of the son also , as he is partaker of the same nature ; though eminently and in respect of order it was peculiarly the act of the father . ( 4. ) the anger of ●od against sin , is an effect of his essential righteousness and holiness which belong to him as god ; which yet hinders not , but that both father , and son , and spirit acted love towards sinners . they say again , 6. it robs god of the gift of his son for our redemption , which the scriptures attribute to the unmerited love he had for the world , in affirming the son purchased that redemption from the father , by the gift of himself to god as our compleat satisfaction . answ. ( 1. ) it were endless to consider the improper and absurd expressions which are made use of in these exceptions ; as here the last words have no tolerable sence in them according to any principles whatever . ( 2. ) if the son 's purchasing redemption for us , procuring , obtaining it , do rob god of the gift of his son for our redemption ; the holy ghost must answer for it : for having obtained for us , or procured , or purchased eternal redemption , is the word used by himself , heb. 9. 14. and to deny that he hath laid down his life a ransome for us , and to have bought us with a price , is openly to deny the gospel . ( 2. ) in a word , the great gift of god consisted in giving his son to obtain redemption for us . ( 3. ) herein he offered himself unto god , and gave himself for us ; and if these persons are offended herewithal , what are we that we should withstand god. they say , 7. since christ could not pay what was not his own , it follows that in the payment of his own , the case still remains equally grievous . since the debt is not hereby absolved or forgiven , but transferred only ; and by consequence we are no better provided for salvation than before , owing that now to the son , which was once owing to the father . answ. the looseness , and dubiousness of the expressions here used , makes an appearance that there is something in them , when indeed there is not . there is an allusion in them to a debt and a payment , which is the most improper expression that is used in this matter , and the interpretation thereof is to be regulated by other proper expressions of the same thing . but to keep to the allusion , ( 1. ) christ paid his own , but not for himself , dan. 9. 26. ( 2. ) paying it for us , the debt is discharged , and our actual discharge is to be given out according to the wayes and means , and upon the conditions appointed and constituted by the father and son. ( 3. ) when a debt is so transferred as that one is accepted in the room , and obliged to payment in the stead of another , and that payment is made and accepted accordingly , all law and reason require that the original debtor be discharged . ( 4. ) what on this account we owe to the son , is praise , thankfulness , and obedience , and not the debt which he took upon himself , and discharged for us , when we were non-solvent , by his love . so that this matter is plain enough , and not to be involved by such cloudy expressions and incoherent discourse , following the metaphor of a debt . for if god be considered as the creditor , we all as debtors , and being insolvent , christ undertook out of his love to pay the debt for us , and did so accordingly , which was accepted with god ; it follows that we are to be discharged , upon gods terms , and under a new obligation unto his love , who hath made this satisfaction for us , which we shall eternally acknowledge . it is said , 8. it no way renders men beholding , or in the least obliged to god , since by their doctrine he would not have abated us , nor did he christ the least farthing ; so that the acknowledgements , are peculiarly the sons , which destroyes the whole current of scripture testimony for his good will towards men. o the infamous portraicture this doctrine draws of the infinite goodness ; is this your retribution , o injurious satisfactionists ? answ. this is but a bold repetition of what in other words was mentioned before over and over . wherein the love of god in this matter consisted , and what is the obligation on us unto thankfulness and obedience , hath been before also declared . and we are not to be moved in fundamental truths , by vain exclamations of weak and unstable men. it is said , 9. that gods justice is satisfied for sins past , present and to come , whereby god and christ have lost both their power of inj●yning godliness , and prerogative of punishing disobedience ; for what is once paid , is not revokable ; and if punishment should arrest any for their debts , it argues a breach on god or christs part ; or e●se that it hath not been sufficiently solved ; and the penalty compleat sustained by another . answ. the intention of this pretended consequence of our doctrine is , that upon a supposition of satisfaction made by christ , there is no solid foundation remaining for the prescription of faith , repentance , and obedience on the one hand , or of punishing them who refuse so to obey , believe , or repent , on the other . the reason of this inference insinuated , seems to be this ; that sin being satisfied for , cannot be called again to an account . for the former part of the pretended consequence , namely that on this supposition , there is no foundation left for the prescription of godliness , i cannot discern any thing in the least looking towards the confirmation of it , in the words of the objection laid down . but these things are quite otherwise ; as is manifest unto them that read and obey the gospel . for ( 1. ) christs satisfaction for sins , acquits not the creature of that dependance on god , and duty which he owes to god , which notwithstanding that , god may justly , and doth prescribe unto him , suitable to his own nature , holiness and will. the whole of our regard unto god , doth not lye in an acquitment from sin . it is moreover required of us as a necessary and indispensible consequence of the relation wherein we stand unto him , that we live to him and obey him , whether sin be satisfied for , or no. the manner and measure hereof are to be regulated by his prescriptions , which are suited to his own wisdom and our condition . and they are now referred to the heads mentioned of faith , repentance , and new obedience . ( 2. ) the satisfaction made for sin , being not made by the sinner himself , there must of necessity be a rule , order , and law-constitution how the sinner may come to be interested in it , and made partaker of it . for the consequent of the freedom of one by the suffering of another , is not natural or necessary , but must proceed and arise from a law-constitution , compact , and agreement . now the way constituted and appointed , is that of faith , or believing , as explained in the scripture . if men believe not , they are no less liable to the punishment due to their sins , than if no satisfaction at all were made for sinners . and whereas it is added , forgetting that every one must appear before the judgement seat of christ , to receive according to things done in the body ; yea and every one must give an account of himself to god ; closing all with this , but many more are the gross absurdities and blasphemies that are the genuine fruits of this so confidently believed doctrine of satisfaction . i say it is ( 3. ) certain , that we must all appear before the judgement seat of christ , to receive according to the things done in the body ; and therefore wo will be unto them at the great day , who are not able to plead the attonement made for their sins by the blood of christ , and an evidence of their interest therein by their faith and obedience , or the things done and wrought in them , and by them whilst they were in the body here in this world. and this it would better become these persons to betake themselves unto the consideration of , than to exercise themselves unto an unparallel'd confidence in reproaching those with absurdities and blasphemies , who believe the deity and satisfaction of jesus christ the son of the living god , who dyed for us , which is the ground and bottom of all our expectation of a blessed life and immortality to come . the removal of these objections against the truth scattered of late up and down in the hands of all sorts of men , may suffice for our present purpose . if any amongst these men , who judge that they have an ability to mannage the opposition against the truth as declared by us , with such pleas , arguments , and exceptions , as may pretend an interest in appearing reason , they shall , god assisting , be attended unto . with men , given up to a spirit of railing or reviling , though it be no small honour to be reproached by them who reject with scorn the eternal deity of the son of god , and the satisfactory attonement he made for the sins of men , no person of sobriety will contend . and i shall further only desire the reader to take notice , that though these few sheets were written in few hours , upon the desire , and for the satisfaction of some private friends , and therefore contain meerly an expression of present thoughts , without the least design or diversion of mind towards accuracy or ornament ; yet the author is so far confident that the truth , and nothing else is proposed and confirmed in them , that he fears not but that an opposition to what is here declared will be removed , and the truth reinforced in such a way and manner as may not be to its disadvantage . finis . an appendix . the preceding discourse , ( as hath been declared ) was written for the use of ordinary christians ; or such as might be in danger to be seduced , or any way entangled in their minds , by the late attempts against the truths pleaded for . for those to whom the dispensation of the gospel is committed , are debtors both to the greeks , and to the barbarians ; both to the wise and to the unwise , rom. 1. 14. it was therefore thought meet , to insist only on things necessary , and such as their faith is immediately concerned in ; and not to immix therewithall , any such arguments or considerations , as might not , by reason of the terms wherein they are expressed , be obvious to their capacity and understanding . unto plainness and perspicuity , brevity was also required , by such as judged this work necessary . that design we hope is answered , and now discharged in some usesul measure . but yet because many of our arguments on the head of the satisfaction of christ , depend upon the genuine signification and notion of the words and terms wherein the doctrine of it is delivered , which for the reasons before mentioned could not conveniently be discussed in the foregoing discourse , i shall here in some few instances , give an account of what farther confirmation the truth might receive , by a due explanation of them . and i shall mention here but few of them , because a large dissertation concerning them all , is intended in another way . first , for the term of satisfaction it self ; it is granted that in this matter it is not found in the scripture . that is , it is not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or syllabically , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing it self intended is asserted in it , beyond all modest contradiction . neither indeed is there in the hebrew language any word that doth adequately answer unto it ; no nor yet in the greek . as it is used in this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sponsio or fide jussio , in its actual discharge , maketh the nearest approach unto it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . but there are words and phrases both in the old testament , and in the new , that are equipollent unto it , and express the matter or thing intended by it : as in the old are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this last word we render satisfaction , numb . 35. 32 , 33. where god denyes that any compensation , sacred or civil , shall be received to free a murderer from the punishment due unto him ; which properly expresseth what we intend . thou shalt admit of no satisfaction for the life of a murderer . in the new testament ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the verbs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are of the same importance ; and some of them accommodated to express the thing intended , beyond that which hath obtained in vulgar use . for that which we intended hereby , is , the voluntary obedience unto death , and the passion or suffering of our lord jesus christ , god and man , whereby , and wherein he offered himself through the eternal spirit , for a propitiatory sacrifice , that he might fulfill the law , or answer all its universal postulata , and as our sponsor , undertaking our cause , when we were under the sentence of condemnation , underwent the punishment due to us from the justice of god , being transferred on him ; whereby haveing made a perfect and absolute propitiation or attonement for our sins , he procured for us deliverance from death , and the curse , and a right unto life everlacting . now this is more properly expressed by some of the words before mentioned , than by that of satisfaction ; which yet nevertheless as usually explained , is comprehensive , and no way unsuited to the matter intended by it . in general , men by this word understand either reparationem offensae , or solutionem debiti : either reparation made for offence given unto any ; or the payment of a debt . debitum is either oriminale , or pecuniarium ; that is , either , the obnoxiousness of a man to punishment for crimes , or the guilt of them , in answer to that justice and law which he is necessarily liable and subject unto ; or , unto a payment or compensation by , and of money , or what is valued by it ; which last consideration , neither in it self , nor in any reasonings from an analogie unto it , can in this matter have any proper place . satisfaction is the effect of the doing or suffering , what is required for the answering of his charge against faults or sins , who hath right , authority and power to require , exact , and inflict punishment for them . some of the schoolment define it , by voluntaris radditio aequivalentis indebiti ; of which more elsewhere . the true meaning of to satisfie , or make satisfaction , is tantum facere aut pati , quantum satis sit juste irato ad vindictam . this satisfaction is impleaded , as inconsistent with free remission of sins ; how causlesly we have seen . it is so far from it , that it is necessary to make way for it , in case of a righteous law transgressed , and the publick order of the universal governour and government of all , disturbed . and this god directs unto , lev. 4. 31. the priest shall make an attonement for him , and it shall be forgiven him . this attonement was a legal satisfaction ; and it is by god himself premised to remission or pardon . and paul prayes philemon to forgive onesimus , though he took upon himself to make satisfaction for all the wrong or dammage that he had sustained , epist. v. 18 , 19. and when god was displeased with the friends of job he prescribes a way to them , or what they shall do , and what they shall get done for them , that they might be accepted and pardoned , job 42. 7 , 8. the lord said unto eliphaz , my wrath is kindled against thee and against thy two friends , therefore take unto you now seven bullocks and seven ramms , and go to my servant job , and offer up for your selves a burnt offering , and my servant job shall pray for you , for him i will accept ; lest i deal with you after your folly . he plainly enjoyneth an attonement , that he might freely pardon them . and both these , namely satisfaction and pardon , with their order and consistency , were solemnly represented by the great institution of the sacrifice of the scape goat . for after all the sins of the people were put upon him , or the punishment of them transferred unto him in a type and representation with quod in ejus caput-sit , the formal reason of all sacrifices propitiatory , he was sent away with them , denoting the oblation or forgiveness of sin , after a translation made of its punishment , lev. 16. 21 , 22. and whereas it is not expresly said , that that goat suffered , or was slain , but was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hircus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a goat sent away , or was sent to a rock called azazel in the wilderness , as vatablus and oleaster , with some others think , ( which is not probable , seeing though it might then be done whilest the people were in the wilderness of sinai ; yet could not by reason of its distance , when the people were setled in canaan be annually observed ; ) it was from the poverty of the types , whereof no one could fully represent that grace which it had particular respect unto . what therefore was wanting in that goat , was supplyed in the other , which was slain as a sin offering , v. 11. 15. neither doth it follow , that on the supposition of the satisfaction pleaded for , the freedom , pardon , or acquitment of the person originally guilty and liable to punishment , must immediately and ipso facto , ensue . it is not of the nature of every solution or satisfaction , that deliverance must ipso facto follow . and the reason of it is , because this satisfaction by a succedaneous substitution of one to undergo punishment for another , must be founded in a voluntary compact , and agreement , for there is required unto it , a relaxation of the law , though not as unto the punishment to be inflicted , yet as unto the person to be punished . and it is otherwise in personal guilt , than in pecuniary debts . in these the debt it self is solely intended , the person only obliged with reference thereunto . in the other , the person is firstly and principally under the obligation . and therefore when a pecuniary debs is paid , by whomsoever it be paid , the obligation of the person himself unto payment ceaseth ipso facto . but in things criminal , the guilty person himself , being firstly , immediately and intentionally under the obligation unto punishment , when there is introduced by compact , a vicarious solution in the fubstitution of another to suffer , though he suffer the same absolutely which those should have done for whom he suffers ; yet because of the acceptation of his person to suffer , which might have been refused , and could not be admitted , without some relaxation of the law , deliverance of the guilty persons cannot ensue ipso facto , but by the intervention of the terms fixed on in the covenant or agreement for an admittance of the substitution . it appears from what hath been spoken , that in this matter of satisfaction , god is not considered as a creditor , and sin as a debt , and the law as an obligation to the payment of that debt , and the lord christ as paying it ; though these notions may have been used by some for the illustration of the whole matter ; and that not without countenance from sundry expressions in the scripture to the same purpose ; but god is considered as the infinitely holy and righteous author of the law , and supream governour of all mankind , according to the tenor and sanction of it . man is considered as a sinner , a transgressor of that law , and thereby obnoxious and liable to the punishment constituted in it , and by it , answerably unto the justice and holiness of its author . the substitution of christ was meerly voluntary on the part of god , and of himself , undertaking to be a sponsor to answer for the sins of men , by undergoing the punishment due unto them . that to this end there was a relaxation of the law , as to the persons that were to suffer , though not as to what was to be suffered . without the former , the substitution mentioned could not have been admitted . and on supposition of the latter , the suffering of christ could not have had the nature of punishment properly so called . for punishment relates to the justice and righteousness in government of him that exacts it , and inflicts it . and this the justice of god doth not , but by the law. nor could the law be any way satisfied , or fulfilled by the suffering of christ , if antecedently thereunto its obligation or power of obliging unto the penalty constituted in its sanction , unto sin , was relaxed , dissolved , or dispensed withall . nor was it agreeable to justice , nor would the nature of the things themselves admit of it , that another punishment should be inflicted on christ , than what we had deserved , nor could our sin be the impulsive cause of his death : nor could we have had any benefit thereby . and this may suffice to be added unto what was spoken before , as to the nature of satisfaction , so far as the brevity of the discourse whereunto we are confined , will bear , or the use whereunto it is designed doth require . secondly , the nature of the doctrine contended for , being declared and cleared , we may in one or two instances manifest how evidently it is revealed , and how fully it may be confirmed or vindicated . it is then in the scripture declared , that christ dyed for us ; that he dyed for our sins , and that we are thereby delivered . this is the foundation of christian religion as such . without the faith , and acknowledgement of it , we are not christians . neither is it in these general terms , at all denyed by the socinians . it remains therefore , that we consider , ( 1. ) how this is revealed and affirmed in the scripture : and ( 2. ) what is the true meaning of the expressions and propositions wherein it is revealed and affirmed ; for in them , as in sundry others , we affirm , that the satisfaction pleaded for , is contained . 1. christ is said to dye , to give himself , to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. for us , for his sheep , for the life of the world ; for sinners , john 6. 51. chap. 10. 15. rom. 5. 6. 2 cor. 5. 14 , 15. gal. 2. 20. heb. 2. 9. moreover he is said to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sins , 1 cor. 15. 3. gal. 1. 4. the end whereof every where expressed in the gospel , is , that we might be freed , delivered , and saved . these things as was said , are agreed unto , and acknowleded . 2. the meaning and importance , we say of these expr●ssions , is ; that christ dyed in our room , place , or stead , undergoing the death or punishment which we should have undergone in the way and manner before declared . and this is the satisfaction we plead for . it remains therefore , that from the scripture , the nature of the things treated of , the proper signification and constant use of the. expressions mentioned , the exemplification of them in the customs and usages of the nations of the world , we do evince and manifest , that what we have laid down , is the true and proper sense of the words , wherein this revelation of christs dying for us is expressed ; so that they who deny christ to have dyed for us in this sense , do indeed deny that he properly dyed for us at all ; what ever benefits they grant , that by his death we may obtain . first , we may consider the use of this expression in the scripture , either indefinitely , or in particular instances . only we must take this along with us , that dying for sins and transgressions , being added unto dying for sinners or persons , maketh the substitution of one in the room and stead of another , more evident , than when the dying of one for another only , is mentioned . for whereas all predicates are regulated by their subjects , and it is ridiculous to say , that one dyeth in the stead of sins , the meaning can be no other , but the bearing or answering of the sins of the sinner , in whose stead any one dyeth . and this is in the scripture declared to be the sense of that expression , as we shall see afterwards . let us therefore consider some instances . john 11. 50. the words of caiaphas counsel are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is expedient for us , that one man should dye for the people , and that the whole nation perish not : which is expressed again , chap. 18. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perish for the people . caiaphas feared , that if christ were spared , the people would be destroyed by the romans . the way to free them , he thought was by the destruction of christ ; him therefore he devoted to death , in lieu of the people . as he vnum pro multis dabitur caput . one head shall be given for many . not unlike the speech of otho the emperour in xiphilin , when he slew himself to preserve his army ; for when they would have perswaded him to renew the war after the defeat of some of his forces , and offered to lay down their lives to secure him ; he replyed , that he would not ; adding this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is far better , and more just that one should perish or dye for all ; than that many should perish for one ; that is , one in the stead of many , that they may go free ; or as another speaks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. let one be given up to dye in the stead of all . joh. 13. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they are the words of st. peter unto christ ; i will lay down my life for thee ; to free thee , i will expose my own head to danger , my life to death ; that thou maist live and i dye . it is plain that he intended the same thing with the celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old , who exposed their own lives , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one another , such were damon and pythias , orestes & pylades , nisur & eurialus . whence is that saying of seneca , succurram perituro ; sed ut ipse n●n peream ; nisi si futurus ero magni hominis , aut magnae rei merces . i will relieve or succour one that is ready to perish ; yet so as that i perish not my self ; unless thereby , i be taken in lieu of some great man , or great matter . for a great man , a man of great worth and usefulness i could perish , or dye in his stead , that he might live and go free . we have a great example also of the importance of this expression in those words of david concerning absolom , 2 sam. 18. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will grant me to dye , i for thee , or in thy stead ; my son absolom . it was never doubted , but that david wished that he had dyed in the stead of his son ; and to have undergone the death which he did , to have preserved him alive . as to the same purpose , though in another sense , m●zentius in virgil expresseth himself , when his son lausus interposing b●tween him and danger in battel , was slain by aeneas . tantane me tenuit vivendi nate voluptas , vt pro me hostili paterer succedere dextrae quem genui ? tuane haec genitor per vulnera servor ? morte tuâ vivam ? hast thou o son , fallen under the enemies hand in my stead ; am i saved by thy wounds ; do i live by thy death ? and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by david doth signifie , when applyed unto persons , either a succession , or a substitution ; still the coming of one into the place and room of another : when one succeeded to another in government , it is expressed by that word , 2 sam. 10. 1. 1 kings 7. 7. chap. 19. 16. in other cases it denotes a substitution . so jehu tells his gurad , that if any one of them let any of baals priests escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 kings 10. 24. his life should go in the stead of the life that he had suffered to escape . and this answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , which is also used in this matter ; and ever denotes either equality , contrariety , or substitution . the two former senses , can here have no place ; the latter alone hath . so it is said , that archelaus reigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; mat. 2. 1 , 2. in the room or stead of herod his father . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. 5. 38. is an eye for an eye , and a tooth for a tooth , and this word also is used in expressing the death of christ for us . he came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. 20. 28. to give his life a ransome for many ; that is , in their stead to dye . so the words are used again , mark 10. 45. and both these notes of a succedaneous substitution are joined together , 1 tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy any thing , to purchase or procure any thing , with the price of ones life . so tigranes in xenophon , when cyrus askt him what he would give or do for the liberty of his wife whom he had taken prisoner ; answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i will purchase her liberty with my life , or the price of my soul. whereon the woman being freed , affirmed afterwards , that she considered none in the company , but him who said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he would purchase my liberty with his own life . and these things are added on the occasion of the instances mentioned in the scripture , whence it appears , that this expression of dying for another , hath no other sense or meaning , but only dying instead of another , undergoing the death that he should undergo , that he might go free . and in this matter of christs dying for us , add that he so dyed for us , as that he also dyed for our sins , that is , either to bear their punishment , or to expiate their guilt , ( for other sense the words cannot admit ) and he that pretends to give any other sense of them than that contended for , which implyes the whole of what lyes in the doctrine of satisfaction , erit mihi magnus apollo ; even he who was the author of all ambiguous oracles of old . and this is the common sense of mori pro alio , and pati pro alio , or pro alio discrimen capitis subire ; a substitution is still denoted by that expression , which sufficeth us in this whole cause ; for we know both into whose room he came , and what they were to suff●r . thus entellus killing and sacrificing an ox to eryx in the stead of dares whom he was ready to have slain , when he was taken from him , expresseth himself ; hanc tibi eryx meliorem animam pro morte daretis persolvo . he offered the ox , a better sacrifice , in the stead of dares , taken from him . so fratrem pollux alternà morte redemit . and they speak so not only with respect unto death , but where ever any thing of durance or suffering is intended . so the angry master in the comoedian , verberibus caesum te dave in pistrinum dedam usque ad necem . eâ lege atque omine , ut si inde te exemerim , ego pro te molam . he threatned his servant to cast him into prison to be macerated to death with labour , and that with this engagement , that if he ever let him out he would grind for him ; that is , in his stead . wherefore without offering violence to the common means of understanding things amongst men , another sense cannot be affixed to these words . the nature of the thing it self will admit of no other exposition than that given unto it ; and it hath been manifoldly exemplified among the nations of the world . for suppose a man guilty of any crime , and on the account thereof , to be exposed unto danger from god or man , in a way of justice , wrath , or vengeance , and when he is ready to be given up unto suffering according unto his demerit , another should tender himself to dye for him that he might be freed , let an appeal be made to the common reason and understandings of all men , whether the intention of this his dying for another , be not , that he substitutes himself in his stead to undergo what he should have done , however the translation of punishment from one to another may be brought about and asserted . for at present we treat not of the right , but of the fact , or the thing it self . and to deny this to be the case as to the sufferings of christ , is as far as i can understand , to subvert the whole gospel . moreover , as was said , this harh been variously exemplified among the nations of the world ; whose actings in such cases , because they excellently shadow out the general notion of the death of christ for others , for sinners ; and are appealed unto directly by the apostle to this purpose , rom. 5. 7 , 8. i shall in a few instances reflect upon . not to insist on the voluntary surrogations of private persons , one into the room of another , mutually to undergo dangers and death for one another , as before mentioned , i shall only remember some publick transactions in reference unto communities , in nations , cities , or armies . nothing is more celebrated amongst the ancients than this ; that when they supposed themselves in danger , from the anger and displeasure of their gods , by reason of any guilt or crimes among them , some one person should either devote himself , or be devoted by the people , to dye for them , and therein to be made as it were an expiatory sacrifice . for where sin is the cause , and god is the object respected , the making of satisfaction by undergoing punishment , and expiating of sin by a propitiatory sacrifice , are but various expressions of the same thing . now those whoso devoted themselves , as was said , to dye in the stead of others , or to expiate their sins , and turn away the anger of the god they feared by their death , designed two things in what they did . first , that the evils which were impendent on the people and feared , might fall on themselves , so that the people might go free . secondly , that all good things which themselves desired , might be conferred on the people ; which things have a notable shaddow in them of the great expiatory sacrifice concerning which we treat , and expound the expressions wherein it is declared . the instance of the decii , is known ; of whom the poet , plebeiae deciorum animae , plebeia fuerunt nomina ; pro totis legionibu● hitam●n , & pro omnibus auxiliis , atque omni plehe latins . sufficiunt diis infernis . the two decii , father and son , in imminent dangers of the people , devoted themselves , at several times , unto death and destruction . and saith he ; sufficiunt diis infernis ; they satisfied for the whole people ; adding the reason whence so it might be ; pluris enim decii quam qui servantur ab illis . they were more to be valued , than all that were saved by them . and the great historian doth excellently describe both the actions , and expectations of the one and the other in what they did . the father , when the roman army commanded by himself and titus m●nlius , was near a total ruine by the latines , called for the publick priest , and caused him with the usual solemn ceremonies , to devote him to death , for the deliverance and safety of the army : after which making his requests to his gods , ( dii quorum est potestas nostrorum hostiumque ) the gods that had power over them and their adversaries , as he supposed , he cast himself into death by the swords of the enemy . conspectus ab utraque acie aliquanto augustior humano visu , sicut coelo missus , piaculum omnis deorum irae , qui pestem ab suis aversam in hostes ferret . he was looked on by both armies , as one more august than a man , as one sent from heaven , to be a piacular sacrifice ; to appease the anger of the gods , and to transferre destruction from their own army to the enemies , liv. hist. 8. his son in like manner in a great and dangerous battel against the galls and samnites ; wherein he commanded in chief , devoting himself as his father had done , added unto the former solemn deprecations ; prae se , agere sese , formidinem ac fugam , caedemque ac cruorem , coel stium , infernorum iras , lib. 11. that he carryed away before him , ( from those for whom he devoted himself ) fear and flight , slaughter and blood , the anger of the coelestial and infernal gods . and as they did in this devoting of themselves design , averuncare malum , deûm iras , lustrare p●pulum , aut exercitum , piaculum fieri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiare crimina , scelus , reatum , or to remove all evil from others by taking it on themselves in their stead ; so also they thought they might , and intended in what did , to covenant and contract for the good things they desired . so did these decii , and so is menaeceus reported to have done ▪ when he devoted himself for the city of thebes in danger to be destroyed by the argives . so papinius introduceth him treating his gods , armorum superi , tuque , ô quifunere tanto indulges mihi phoebe mori , date gaudia thebis , quae pepegi , & toto quae sanguine prodi gus emi . he reckoned that he had not only repelled all death and danger from thebes , by his own , but that he had purchased joy , in peace and liberty for the people . and where there was none in publick calamities , that did voluntarily devote themselves , the people were wont to take some obnoxious person , to make him exercra●le , and to lay on him according to their superstition , all the wrath of their gods , and so give him up to destruction . such the apostle alludes unto , rom. 9. 3. 1 cor. 4. 9 , 13. so the massilians were wont to explate their city by taking a person devoted , imprecating on his head all the evil that the city was obnoxious unto , casting him into the sea with th●se words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou our expiatory sacrifice ; to which purpose were the solemn words that many used in their expiatory sacrifices ; as herodotus test●fieth of the aegyptians , bringing their offerings , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they laid these imprecations on their heads ; that if any evil were happening towards the sacrificer , or all egypt , let it be all turned and laid on this devoted head . and the persons whom they thus dealt withall , and made execrate , were commonly of the vilest of the people , or such as had rendred themselves detestable by their own crimes ; whence was the complaint of the mother of m●naeceus upon her sons devoting himself , lustralemne feris , ego te puer inclyte thebis , d●votumque caput , vilis seu mater alebam ? i have recounted these instances to evince the common intention , sense , and understanding of that expression , of one dying for another ; and to manifest by examples , what is the sense of mankind , about any ones being devoted and substituted in the room of others , to deliver them from death and danger ; the consideration whereof , added to the constant use of the words mentioned , in the scripture , is sufficient to f●●nd and confirm this conclusion . that whereas it is fr●quently affirmed , in the scripture , th●ir christ dyed for us , and for our sins , &c. to deny that he dyed and suffered in our stead , undergoing the death whereunto we were obnoxious , and the punishment due to our sins , is ; if we respect in what we say or believe ▪ the constant use of those words in the scripture , the nature of the thing it self concerning which they are used , the uncontrolled use of that expression in all sorts of writers , in expressing the same thing , which the instances and examples of its meaning and intention among the nations of the world , is to deny that he dyed for us at all . neither will his dying for our good or advantage only , in what way or sense soever , answer or make good , or true , the assertion of his dying for us , and our sins . and this is evident in the death of the apostles and martyrs ; they all dyed for our good ; our advantage and benefit was one end of their sufferings , in the will and appointment of god ; and yet it cannot be said , that they dyed for us , or our sins . and if christ dyed only for our good , though in a more effectual manner than they did , yet this altereth not the kind of his dying for us ; nor can he thence be said properly , according to the only due sense of that expression , so to do . i shall in this brief and hasty discourse , add only one consideration more about the death of christ to confirm the truth pleaded for . and that is that he is said in dying for sinners , to bear their sins , isa. 53. 11. he shall bear their iniquities , v. 12. he bare the sins of many ; explained , v. 5. he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , 1 pet. 2. 24. who his own self bare our sins in his own body on the tree , &c. this expression is purely sacred . it occurreth not directly in other authors , though the sense of it in other words do frequently . they call it luere peccata ; that is , delictorum supplicium ferre ; to bear the punishment of sins . the meaning therefore of this phrase of speech , is to be taken from the scripture alone , and principally from the old testament , where it is originally used ; and from whence it is tranferred into the new testament in the same sense , and no other . let us consider some of the places . isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , vers . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our griefs he hath born them . the word signifies , properly to bear a weight or a burden , as a man bears it on his shoulders ; bajulo , porto . and it is never used with respect unto sin , but openly and plainly it signifies the undergoing of the punishment due unto it ; so it occurrs directly to our purpose , lam. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our fathers have sinned and are not ; and we have born their iniquities ; the punishment due to their sins . and why a new sense should be forged for these words , when they are spoken concerning christ , who can give a just reason ? again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . 12. and he bear the sin of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used with respect unto sin ; sometimes with reference unto gods actings about it , and sometimes with reference unto mens concerns in it . in the first way , or when it denotes an act of god , it signifies to lift up , to take away , or pardon sin ; and leaves the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with it is joyned under its first signification , of iniquity ; or the g●ilt of sin , with respect unto punishment ensuing as its consequent . for god pardoning the guilt of sin , the removal of the punishment doth necessarily ensue ; guilt containing an obligation unto punishment . in the latter way , as it respects men or sinners , it constantly denotes the bearing of the punishment of sin , and gives that sense unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the guilt of sin as its cause . and hence ariseth the ambiguity of those words of cain , gen. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an act of god , if the words be spoken with reference in the first place to any acting of his towards cain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retains the sense of iniquity , and the words are rightly rendered , my sin is greater than to be fogiven . if it respect cain himself firstly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumes the signification of punishment , and the words are to be rendred ; my punishment is greater than i can bear , or is to be born by me . this i say is the constant sense of this expression , nor can any instance to the contrary be produced . some may be mentioned in the confirmation of it . numb . 14. 33. your children shall wander in the wilderness forty years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bear your whoredoms , v. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye sh●ll bear your in quities forty years ; that is , the punishment due to your whoredoms and iniquities , according to gods provideneial d●aling with them at that time . lev. 19. 8. he that eateth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bear his iniquities , how ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that s●ul shall be cut off . to b● cut off for sin , by the punishment of it , and for its guilt , is to bear in quity . so chap. ●0 16 , 17 18. for a man to bear his iniquity , and to be killed , slain , or put to death for it , are the same . ezek. 18. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the soul that sinneth it shall dye ; the son shall not bear the sin of the father . to bear sin , and to dye for sin , are the same . more instances might be added , all uniformity speaking the same sense of the words . and as this sense is sufficiently indeed invincibly established by the invariable use of that expression in the scripture , so the manner whereby it is affirmed that the lord christ bare our iniquities , sets it absolutely free from all danger by opposition . for he bare our iniquities when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord made to meet on him , or laid on him , the iniquity of us all , isa. 53. 6. which words the lxx . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord gave him up , or delivered him unto our sins . that is , to be punished for them ; for other sense the words can have none ; he made him sin for us , 2 cor. 5. 21. so he bore our sins , isa. 53. 11. how ? in his own body on the tree , 1 pet. 2. 24. that when he was , and in his being stricken , smitten , afflicted , wounded , bruised , slain , so was the chastisement of our peace upon him . wherefore to deny that the lord christ in his death and suffering for us , underwent the punishment due to our sins , what we had deserved , that we might be delivered , as it everts the great foundation of the gospel , so by an open perverting of the plain words of the scripture , because not suited in their sense and importance to the vain imaginations of men , it gives no small countenance to infidelity and atheism . finis . amyntor, or, a defence of milton's life containing i. a general apology for all writings of that kind, ii. a catalogue of books attributed in the primitive times to jesus christ, his apostles and other eminent persons ..., iii. a complete history of the book entitul'd icon basilike, proving dr. gauden and not king charles the first to be the author of it, with an answer to all the facts alledg'd by mr. wagstaf to the contrary, and to the exceptions made against my lord anglesey's memorandum, dr. walker's book or mrs. gauden's narrative, which last piece is now the first time publish'd at large. toland, john, 1670-1722. 1699 approx. 155 kb of xml-encoded text transcribed from 89 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a62841 wing t1760 estc r22638 12490337 ocm 12490337 62348 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62841) transcribed from: (early english books online ; image set 62348) images scanned from microfilm: (early english books, 1641-1700 ; 299:4) amyntor, or, a defence of milton's life containing i. a general apology for all writings of that kind, ii. a catalogue of books attributed in the primitive times to jesus christ, his apostles and other eminent persons ..., iii. a complete history of the book entitul'd icon basilike, proving dr. gauden and not king charles the first to be the author of it, with an answer to all the facts alledg'd by mr. wagstaf to the contrary, and to the exceptions made against my lord anglesey's memorandum, dr. walker's book or mrs. gauden's narrative, which last piece is now the first time publish'd at large. toland, john, 1670-1722. charles i, king of england, 1600-1649. wagstaffe, thomas, 1645-1712. vindication of king charles the martyr. gauden, john, 1605-1662. eikon basilike, the pourtraicture of his sacred maiestie in his solitude and sufferings. walker, anthony, d. 1692. true account of the author of a book entituled eikon basilike. [4], 172 p. printed and are to be sold by the booksellers of london and westminster, london : 1699. first ed. cf. nuc pre-1956. for more complete information on authorship of eikon basilike see almack, e. bibliography of the king's book or eikon basilike, 1896. errata on p. [3]. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng milton, john, 1608-1674. jesus christ -bibliography. eikon basilike. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2003-10 emma (leeson) huber sampled and proofread 2003-10 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion amyntor : or , a defence of milton's life . containing i. a general apology for all writings of that kind . ii. a catalogue of books attributed in the primitive times to jesus christ , his apostles and other eminent persons : with several important remarks and observations relating to the canon of scripture . iii. a complete history of the book , entitul'd , icon basilike , proving dr. gauden , and not king charles the first , to be the author of it : with an answer to all the facts alledg'd by mr. wagstaf to the contrary ; and to the exceptions made against my lord anglesey's memorandum , dr. walker's book , or mrs. gauden's narrative , which last piece is now the first time publish'd at large . di quibus imperium est animarum , umbraeque silentes , et chaos , & phlegethon , loca n●cle tacentia late , sit mihi fas audit a loqui ; sit numine vestro , pandere res alta terra & caligine mersa● . virg. aen. 6. london , printed , and are to be sold by the booksellers of london and westminster . m. dc.xc.ix .     errors . amendments . page 5. line 1● . hose those 20. 5. christ his christ , his 21. 4. ceretum ceretium 37. 19. cophtic coptic ●8 . 3. of of the 53. 15. mat●hies matthias 57. 15. ex mple ●xample 65. 15. may be be any 66. 17. ●ittgius ●●itigius 101. 23. hop'd o hop'd to 105. 5. consciences conscience 113. 20. somtime som time 131. 16. this his 137. 8. mediations meditations * in the margin of pag. 57 , after eus●bius , 〈◊〉 lib. 3. and 〈◊〉 of first read fifth . the author to a friend . the public is so seldom interested in the debates of privat men , and i am so little concern'd at the malice or mistakes of my adversaries , that , without som better motive , i would never presume to trouble the world with any thing merely personal . but if the subject in question be of extraordinary weight and consequence , and that on the certain decision of it should depend the tranquillity of a considerable number of people , then i think a man is indispensably oblig'd to appear for the truth ; and so , while he 's endeavoring to serve others , no body will say he ought to neglect his own defence . whether the treatise i now send you be of this nature , is submitted to your equal iudgment : and unless i really design'd a nobler end by it than the iustification of one person , neither you nor any body else should lose your time in reading , no more than i my self would be at the pains of writing it , which yet i 'll count the highest pleasure if i understand it has never so little contributed to the satisfaction of a gentleman of such undisputed learning and merit . march 30. 1699. j. t. amyntor : or , a defence of milton's life . when i undertook to write the life of the most celebrated milton , i was far from imagining that i should ever ( much less so soon ) be oblig'd to make an apology in justification of such a work , both harmless in it self , and greatly desir'd by the world. there was no positive law or custom against publishing the particular history of this extraordinary person , consider'd in any respect whatsoever : for the lives of good princes and tyrants , of orthodox and heretical divines , of virtuous and wicked , of public and privat men , are indifferently perus'd by every body ; of which it would be superfluous to alledg examples , the thing being so commonly known by all that have learnt to read . nor without such a liberty could we possibly form a true taste , or have any certain knowledg of affairs , since the excellence or imperfection of all matters best appears by opposing 'em to one another . and i was sure ( which i find was no mistake ) that the learning and sentiments of john milton were too considerable not to deserve the highest commendation or dislike , according to the judgment or affection of the readers . since therefore it was equally lawful for me to write whose life i pleas'd ( when my hand was in ) the first charge against me , one would think , should have bin , that i had not fairly represented my hero. but , very far from that , the great crime whereof i am arraign'd , consists in telling more than som people would have me ; or discovering truths not fit to be known ; and the manner of my relation is to them altogether as offensive and displeasing as the matter of it . 't is strange that men should be found of a judgment weak enough to make a crime of such proceedings in a writer , who labors to keep himself wholly independent from the fears or eng●●●ments of any party ; and who ●●ofess'd in the very beginning of his book , that being neither provok'd by malice , nor brib'd by favor , he would as well dare to say all that was true , as scorn to write any falshood . but the rude opposition with which i have met , notwithstanding such plain declarations , convinces me more than ever how much i was in the right by following the peculiar method i propos'd to my self in compiling milton's life , and which i partly declar'd in these terms : in the characters of sects and parties , books or opinions , i shall produce his own words as i find 'em in his works ; that those who approve his reasons , may owe all the obligation to himself ; and that i may escape the blame of such as may dislike what he says . now , what could be more impartial than this ? or more likely to secure me from all imputations , whatever should be the reception of milton from the public ? yet if by adhering religiously to this rule so loud a clamor was raised against me , it is apparent how much worse i might expect to be treated , had i trod in the common road. for if , like most historians , i had in my own words ( tho' with never so much candor ) related the actions or sentiments of my author , my adversaries would presently have told the world that this was not the true milton , but one of my own creation , whom i promted to speak what i durst not own ; and by whose mouth i had publish'd all hose opinions which i would recommend to other people . well knowing therefore the ordinary temper and artifices of these men , i did partly on that account produce his own words to obviat their sophistry and calumnies , their two principal offensive weapons ; and also to spare my self the pains of quotations afterwards , to prove i had neither injur'd him nor abus'd my readers . besides this particular regard to them , i am also of opinion that this is the best and only good way of writing the history of such a man. and had the ancients always follow'd it , our modern critics would have been less exercis'd to discern their real sentiments ; nor wou'd they be so often oblig'd to examin whether they understood or mis-represented their authors . but instead of any objections like these , i am expresly told that i ought not to meddle with milton's books , nor to revive his sentiments , or the memory of those quarrel 's wherein he was engag'd ; which is only , in other words , that i ought not to write his life at all . for what , i pray , is the principal part of a learned man's life , but the exact history of his books and opinions , to inform the world about the occasion of his writing , what it contain'd , how he perform'd it , and with what consequences or success ? i have no reason from my own second thoughts , the opinion of better judges , or the fortune of the ●●ok , to be dissatisfi'd with my conduct on this occasion . and had this method , as i said before , been strictly observ'd , we might have more knowledg and fewer critics . ay but , say these gentlemen , you have made an inroad on our persuasion , and directly attack'd the sacred majesty of kings , the venerable order of bishops , the best constituted church in the world , our holy liturgy , and decent ceremonies , the authority of councils , the testimony of the fathers , and a hundred other things which we profoundly respect and admire : nor are we the only sufferers ; for almost all other sects and parties have equal reasons of complaint against you . well , be it so then ; but , good sirs , betake your selves for reparation to john milton ; or , if he is not to be brought to easie terms , defend your castles and territories against him with all the vigor you can . for , i assure you i am no further concern'd in the quarrel than to shew you the enemy , and to give a true account of his forces . and all this , if you were of a peaceable disposition , you might learn from these plain words in the conclusion of the life : 't is probable that you ( as well as i , or any other ) may disapprove of milton's sentiments in several cases ; but i 'm sure , you are far from being displeas'd to find 'em particulariz'd in the history of his life : for we should have no true account of things , if authors related nothing but what they lik'd themselves : one party would never suffer the lives of tarquin , or phalaris , or sylla , or caesar to appear , while another would be as ready to suppress those of cicero , of cato , of trajan , or brutus . but a historian ought to conceal or disguise nothing ; and the reader is to be left to judg of the v●tues he should imitat , or the vices he ought to detest and avoid . this might serve for a sufficient answer to all that has bin yet objected to milton's life , if any reply were thought necessary : for the trivial and scurrilous libels of mercenary fellows i shall never regard , they being already sufficiently neglected by the world , and making themselves as little by this practice , as any of a more vindictive temper could desire : besides , that to answer 'em in their own dialect , i must first learn to speak it ; which is absolutely contrary to my genius , and below the dignity of human nature , since no body openly approves it even at billingsgate . i shall as little consider the censorious tongues of certain more zealous than religious people , who judge of others by their own narrow schemes , and despise all knowledge in comparison of their privat imaginations , wherein they exceedingly please themselves ; a happiness no body envies them . nor should i , if that were all , think my self concern'd in making any return to the obliging complements of those gentlemen who ( as father paul formerly said of himself ) remember me oftner in their sermons than in their prayers ; tho' som of them are apt to say , that when they mention turks , iews , in●idels , and heretics , they do not forget me . but when i am openly accus'd before the greatest assembly in the world , the representative body of the people of england , let the charge be never so frivolous in it self , or to be slighted on any other occasion , yet such a respect is due to the dignity of those to whom it was exhibited , that i hold my self oblig'd to convince 'em of my innocence ; and to remove all suspicion far from me , of what in its own nature is acknowledg'd to be criminal , or by them might be reputed indecent . the matter of fact is this ▪ on the thirtieth of ianuary , mr. ofspring blackhall , who stiles himself chaplain in ordinanary to his majesty , preacht a sermon before the honorable house of commons ; wherein , after exclaiming against the author of milton's life , for denying icon basilike to be the production of king charles the first , he pursues his accusation in these terms . we may cease to wonder , says he , that he should have the boldness , without proof , and against proof , to deny the authority of this book , who is such an infidel as to doubt , and is shameless and impudent enough , even in print , and in a christian country , publicly to affront our holy religion , by declaring his doubt , that several pieces under the name of christ and his apostles ( he must mean those now receiv'd by the whole christian church , for i know of no other ) are supposititious ; tho' thro' the remoteness of those ages , the death of the persons concern'd , and the decay of other monuments which might give us true information , the spuriousness thereof is yet undiscover'd . here is indeed a charge of a very high nature , i will not say in his own mean language , an impudent and a shameless one ; tho' if it be not better prov'd , i cannot hinder others from calling it what they please , or the thing deserves . but before i proceed to make observations on it , i shall insert the intire passage of my book , which he has taken the liberty of abridging , and so joining the words of two widely different assertions , as if they were but one . about this little artifice however i shall make no difference with him ; for i can easily determin our controversie , without using all the advantages i might otherwise take . after stating the proofs therefore that dr. gauden , and not king charles , was the true author of icon basilike , i added a very natural observation in the following words . when i seriously consider how all this happen'd among our selves within the compass of forty years , in a time of great learning and politeness , when both parties so narrowly watch'd over one anothers actions , and what a great revolution in civil and religious affairs was partly occasion'd by the credit of that book , i cease to wonder any longer how so many supposititious pieces under the name of christ , his apostles , and other great persons , should be publish'd and approv'd in those primitive times , when it was of so much importance to have 'em believ'd ; when the cheats were too many on all sides for them to reproach one another , which yet they often did ; when commerce was not near so general as now , and the whole earth entirely over-spread with the darkness of superstition . i doubt rather the spuriousness of several more such books is yet undiscover'd , thro the remoteness of those ages , the death of the persons concern'd , and the decay of other monuments , which might give us true information . here then in the first place it is plain , that , i say , a great many spurious books were early father'd on christ , his apostles , and other great names , part whereof are still acknowledg'd to be genuin , and the rest to be forg'd , in neither of which assertions i could be justly suppos'd to mean any books of the n. testament , as i shall presently evince . but mr. blackhall affirms . that i must intend those now receiv'd by the whole christian church , for he knows of no other . a cogent argument truly ! and clearly proves his logic to be just of a piece with his reading . i admire what this gentleman has bin doing so long at the university , that he should be such a great stranger to these things . but now i find a man may be a very good divine without knowing any thing of the fathers , tho' a layman is always referr'd to 'em when he starts any difficulties , which makes him sooner acquiesce and swallow what he cannot chew than get information at so dear a rate . but had mr. blackhall been dispos'd to deal ingenuously 〈◊〉 me , he might see , without the help of the fathers , that i did not mean the books of the new testament , when i mention'd supposititious pi●ces under the name of christ , since there is none ascrib'd to him in the whole bible ; nor do we read there that ever he wrote any thing , except once with his finger on the ground , when he acquitted the woman taken in adultery : and , for ought appears to the contrary , mr. blackhall may deny that to be any writing , because he knows not what it was ; yet som german divines , as well read as himself , have presum'd to tell us the contents of it , and came almost to excommunicating one another in their solemn disputes about this weighty affair . to this negative argument from the silence of the new testament , we may add the positive testimony of st. augustin and st. jerom , whereof the former affirms , that the lord himself wrote * nothing , which makes it necessary we should believe those who have written of him : and the latter says , that † our saviour left no volum of his own doctrin behind him , as is extravagantly feign'd in most of the apochryphal pieces . now to convince all the world that i did not intend by those pieces the books of the new testament , as well as to shew the rashness and uncharitableness of mr. blackhall's assertion , i shall here insert a large catalogue of books anciently ascrib'd to jesus christ , his apostles , their acquaintance , companions , and contemporaries . of these som remain still entirely extant , which i shall mark in their places . we have several fragments of others preserv'd by the fathers ; and all that is left us of the rest are only their bare titles . i constantly refer to the books wherein they are quoted , that every body may inform himself of the fact. and after the catalogue is ended , i shall distinguish the books which the ancicients alledg'd as the genuin works of the apostles or apostolic men , from those that they rejected as the forgeries of heretics ; which is a good argument however , that they were receiv'd by som party of christians to countenance their opinions . next i design to name those pieces of whose spuriousness i doubted , tho' their authority is still receiv'd ; and so conclude this point with som material observations . a catalogue of books mentioned by the fathers and other ancient writers , as truly or falsely ascrib'd to jesus christ his apostles , and other eminent persons . i. of books reported to be written by christ himself , or that particularly concern him . 1. his letter in answer to that of abgarus king of edessa . euseb. hist. eccles. l. 1. c. 13. you may also consult cedrenus , nicephorus , constantinus porphyrogennetus in the manipulus of combesisius , p. 79 , &c. extant . 2. the epistle of christ to peter and paul. augustin . contra faustum , l. 28. c. 13. 3. the parables and sermons of christ. euseb. hist. eccl. l. 3. c. 39. 4. a hymn which christ secretly taught his apostles and disciples , augustin . epist. 253. ad ceretum episcopum . 5. a book of the magic of christ , augustin . de consensu evangelico , l. 1. c. 9 , 10. if it be not the same with the epistle to peter and paul. 6. a book of the nativity of our savior , of the holy virgin his mother , and her midwife . gelasius apud gratianum , decret . 1. part . dist. 15. c. 3. but i believe this is the same with the gospel of iames ; whereof in its due order . ii. mary . 1. an epistle to ignatius : which is now extant among his works . 2. another epistle to the inhabitants of messina : to be read among the same ignatius's works . 3. a book of the nativity of the virgin mary , usually publish●d with st. ierome's works . 4. another book about the death of mary , is said by lambecius to ly unpublish'd in the emperor's library , t. 4. p. 131. 5. we shall not insist on the book of mary concerning the miracles of christ , and the ring of king solomon . iii. peter . 1. the gospel of peter . origen . t. 11. comment . in mat. hieron . in catalog . scriptor . eccles. c. 1. euseb. hist. eccl●s . l. 3. c. 3 , 25. idem , l. 6. c. 12. 2. the acts of peter . euscb. hist. eccles. l. 3. c. 3. hieronym . in catalogo . origen . tom. 21. comment . in joan. isidorus pelusiota , l. 2. epist. 99. 3. the revelation of peter . clem. alex. in epitom . theodot . euseb . hist. eccles. l. 3. c. 25. l. 6. c. 14. idem , l. 3. c. 3. hieron . in catalago , c. 1. zozomen . hist. eccles. l. 7. c. 19. 4. the epistle of peter to clemens , is still shewn in the aethiopic language by the eastern christians . tilmont , hist. eccles. tom. 1. part . 2. pag. 497. and he has it from cotelerius . the epistle of clemens to james , is publish'd in the clementines . 5. the doctrine of peter . origen , in praefat . ad libros principiorum gregor . nazian . epist. 16. elias levita in notis ad nazianzeni orationem ad cives trepidantes . 6. the preaching of peter ( if it be not the same with his doctrin ) origen . tom. 14. in joan. idem , in praefat . ad libros principiorum . clem. alex. stromat . l. 1. & l. 6 , &c. lactant. l. 4. c. 21. autor libri de baptismo haereticorum inter opera cypriani . joan. damascen . l. 2. parallel . c. 16. 7. the liturgy of peter , publish'd by lindanus at antwerp in the year 1588 , and at paris , anno 1595. 8. the itinerary , or iournys of peter ( mention'd by epiphanius , haeres . 30. n. 15. and by athanasius in his synopsis of the scriptures ; ) i believe to be the same with the recognitions of st. clement still extant , wherein we have a very particular account of peter's voyages and performances . 9. the iudgment of peter . hieronym . in catalogo , c. 1. iv. andrew . 1. the gospel of st. andrew . gelasius in decreto , &c. 2. the acts of st. andrew . euscb. hist. eccles. l. 3. c. 25. epiphan . haeres . 47. n. 1. item , 61 , 63 , 47. philastrius in haeres . 8. gelasius in decreto ; & turribius asturicensis apud paschasium quesnerum inter epistolas leonis magni , p. 459. v. iames . 1. the gospel of st. james , or his protoevangelion . origen , tom. 11. comment . in mat. epiphan . haeres . 30. n. 23. eustathius antiochen . comment . in hexaemer . epiphanius monachus in notis allatii ad eustathium . multa ex hoc evangelio mutuasse gregorium nyssenum , tacito jacobi nomine , monet allatius ibid. this book is now in manuscript in the library of vienna , as is said by lambecius , l. 5. p. 130. father simon says , he has seen two manuscript copies of it in the kings of france's library . nouvelles observations , &c. p. 4. it was printed by neander and also by grynaeus in the first volum of his orthodoxographs . 2. the liturgy of st. james is printed in the second tome of the bibliotheca patrum , at paris , anno 1624. 3. we mention'd before the book of st. james concerning the death of the virgin mary ; but there want not reasons to believe iohn , and not iames , to be the author of it . vi. iohn . 1. the acts of st. john. euseb. hist. eccles. l. 3. c. 25. epiphan . haeres . 47. n. 1. augustin . l. 1. contra adversarios legis & prophetarum . turribii scriptum inter epistolas leonis magni ; & phot. in codice 229. 2. another gospel of iohn . epiph. haeres . 30. n. 23. 3. the itinerary , or voyages of st. john. gelasius in decreto . 4. the liturgy of st. john. it was together with several others printed in syriac at rome . see father simon in his supplement to leo of modena . 5. we spoke twice before of st. iohn or st. iames's book about the death of the virgin mary . 6. the traditions of st. iohn . euseb. hist. eccles. l. 3. c. ult . vii . philip . 1. the gospel of st. philip. epiphan . haeres . 26. n. 13. timotheus presbyter a combefisio editus in tomo secundo auctuarii . 2. the acts of st. philip. gelasius in deceto . viii . bartholomew . 2. the gospel of st. bartholomew , hieronym . in prolegom . com. in mat. dionysius areopagita de mystica theologia , cap. 1. ix . thomas . 1. the gospel of st. thomas . origen . in homil. ad luc. euseb. hist. eccles. l. 3. c. 25. nicephor . in stichometria . ambros. in comment . ad luc. augustin . contra faustum , l. 22. c. 79. cyril . hierosolym . catech. 4. 6. gelasius in decreto . 2. the acts of st. thomas . epiphan . haeres . 47. n. 1. idem , haeres . 61. n. 1. augustin . contra adimant . idem , l. 1. de sermone dei. idem , contra faustum , l. 22. c. 79. 3. the revelations of s. thomas . gelasius in decreto . 4. the itinerary of st. thomas . gelasius in decreto . nicephor . in stichometria . 5. the book of the infancy of christ by st. thomas . epiphan . haeres . 34. n. 18. nicephor . in stichometria . gelas. in decreto . lambecius says , that this book lies in manuscript in the library of vienna , tom. 7. p. 20. father simon writes that there is a manuscript copy of it in the french king's library ; nouvelles observations , &c. it was printed two years since in latin , and arabic with learned notes by mr. syke at vtrecht . x. matthew . 1. the liturgy of st. matthew . tom. 27. bibliothecae patrum lugdunensis . natalis alex. in saeculo 1. part 1. c. 11. art . 1. gerardus , tom . 1. conf. cathol . there is also a liturgy attributed to st. mark. xi . thaddaevs . 1. the gospel of st. thaddaeus . gelasius in decreto . xii . matthias . 1. the gospel of st. matthias . origen . homil 1. in luc. euseb. hist. eccles. l. 3. c. 25. hieronym . in prolegom . ad comment . in mat. ambros. in comment . ad luc. gelas. in decreto . 2. the traditions of st. matthias . clem. alex. stromat . l. 7. xiii . pavl . 1. the acts of st. paul. origen . l. 1. c. 2. de principiis idem , tom . 21. in joan. euseb. l. 3. c. 3. hist. eccles. c. 25. philastrius , haeres . 88. 2. the acts of paul and thecla . tertullian . de baptismo . c. 17. hieronym . de script . eccles. in paulo & luca. augustin . l. 30. contra faustum , c. 4. gelasius in decreto . nuper editus est hic liber oxonii . epiphan . haeres . 78. n. 16. extant . 3. the epistle of paul to the laodiceans . tertullian adversus marcion . l. 5. c. 17. hieronym . in catalogo , c. 5. philastr . in haeres . 88 ; theodoret. tom . 8. haeres . 47. n. 9. & alibi . legatur etiam theophylactus . extant . 4. a third epistle of paul to the thessalonians . 2 thes. 2. 2. 5. a third epistle to the corinthians , and a second to the ephesians . 1 cor. 5. 9. ephes. 3. 3. 6. the epistles of paul to seneca , with those of seneca to paul. hieronym . in catalogo , c. 12. augustin . de civitate dei , l. 6. c. 10. idem , in epist. 54. ad macedonium . extant . 7. the revelation of st. paul. epiphan . haeres . 38. n. 2. zozomen hist. eccles. l. 7. c. 19. augustin tract . 98. in joan. theophylact. in schol. ad 2. ad corinth . mic. glycas . annal . part 2. gelas. in decreto . zozomen . hist. eccles. l. 7. c. 19. 8. the preaching of st. paul. clem. alex. stromat . l. 6. lactant. l. 4● c. 21. autor etiam anonymus de non iterando baptismo , à rigaltio in observationibus ad cyprianum insertus . 9. saint paul's narrative concerning the charming of vipers , reveal'd to him by st. michael in a dream . lambecius says , that there is now a manuscript of this book in the library of vienna , tom. 5. p. 103. 10. the anabaticon of saint paul , wherein he relates what he saw when he was snatch'd up into the third heavens . epiphan . haeres . 38. n. 2. 11. som would infer from his own words , that he wrote a gospel ; in the day , says he , when god shall judge the secrets of men by christ iesus according to my gospel . rom. 2. 16. xiv . of the gospels of judas iscariot , of eve , and abraham , &c. 1. that none of the apostles might be thought unable to write a gospel we find one alledg'd by the caianites , a sect of the gnostics , under the name of iudas iscariot . epiphan . haeres . 38. theodoret . l. 1. de haeret. fabul . c. 15. 2. nor should we wonder at iudas's being an author , when we read of the prophetical gospel of eve , whom the gnostics reckoned a patroness of their opinions , and to have receiv'd extraordinary knowledg and light in her conference with the serpent . epiphan . haeres . 26. n. 2. 3. the sethians , another sort of gnostics , shew'd an apocalypse under the name of the patriarch abraham ; not to mention his learned pieces of astrology , nor the books of adam believ'd by the iews . epiphan . haeres . 30. n. 16. isidor . pelusiot . l. 2. epist. 99. 4. the prophecy of enoch , which st. iude quotes , is for the most part still extant , and was believ'd to be genuin by several fathers , who alledg it in defence of the christian religion . origen . contra cels. l. 5. idem de principiis . tertullian . de habitu muliebri , c. 3 , &c. 5. the testament of the twelve patriarchs , the assumption of moses , the book of eldad and medad , the psalms of king solomon , the revelation of zachary , and the vision of isaiah ; but i forget that i am reciting the spurious books of the christians , and not of the jews , who , when there 's occasion , will afford as large a catalogue . xv. of the gospels of the hebrews and the egyptians , with som general pieces . 1. the gospel of the twelve apostles . origen homil. 1. in luc. ambros . in prooem . commentar . in luc. theophylact. comment . in cap. 1. v. 1. secundum lucam , &c. but this piece was , i believe , originally the same with 2. the gospel of the hebrews . ignat. in epist. ad smyrnaeos . clem. alex l. 1. stromat . origen . tract . 8. in matt. idem , homil. 14. in jerem . & in comment . ad joan. epiphan . haeros . 30. n. 13 , 22 , &c. hieronym . in catalogo script . eccles. c. 4. & alibi passim . this gospel several have maintain'd to be the original of st. matthew . 3. the gospel of the egyptians , clem. rom. epist. 2. ad corinth . c. 12. clem. alex. l. 3. stromat . ld . ibid. origen . homil. in luc. epiphan . haeres . 62. n. 2. 4. the apostles creed , tho' of late years it begins to be call'd in question . 5. the doctrine and constitution of the apostles . euseb. hist. eccles. l. 3. c. 25. athanas. in synopsi . epiphan . haeres . 80. n. 7. 45. n. 5. 70. n. 10. 75. n. 6. idem in compendiaria fidei expositione , n. 22. incertus de aleatoribus inter scripta cypriani . there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doctrines , both attributed to every one of the apostles singly , and also to their companions and immediat successors , too long to insert particularly . these doctrins were bound with the other books of the new testament , as appears by the stichometry of n●ephorus and anastasius ; tho' it was not always pretended , that they were original pieces , but rather collections of what the companions and successors of the apostles either heard , or pretended to hear from their own mouths . 6. we need not produce our authorities for the canons and constitutions of the apostles , since so many learned members of the church of england have written large volums to prove 'em genuin . 7. the precepts of peter and paul. this book lies in manuscript in the great duke's library in florence , if we believe ludovicus iacobus a sancto carolo in his bibliotheca pontificia , l. 1. pag. 177. 8. the present cophtic christians have a book of doctrins , which they believe was compos'd by the twelve apostles , with the assistance of st. paul , &c. 9. the gospel of perfection . epiphan . haeres . 26. n. 2 10. the acts of all the apostles , written by themselves . epiphan . haeres . 30. n. 16. isidor . pelus . l. 2. epist. 99. varadatus in epist. ad leonem imp. tom. 4. concil . labbaei . col . 978. io. malala , chronograph . l. x. 11. the itinerary of all the apostles , as well as of every one of ●em singly , was formerly extant . xvi . of the writings of the disciciples and companions of the apostles . of the books ascrib'd to the disciples and companions of the apostles , and which are still extant , som are thought genuin and of great authority at this time : every one were approv'd at som time , or by som party : and yet i am of opinion , that it is the easiest task in the world ( next to that of shewing the ignorance and superstition of the writers ) to prove them all spurious , and fraudulently impos'd on the credulous . those i mean , are the epistles of clemens romanus to the corinthians , his recognitions , decretals , and other pieces bearing his name : all the epistles of ignatius ; the epistle of pol●carpus to the philippians , with his other writings ; the acts of the martyrdom of ignatius and polycarpus ; the pastor of hermas ; the epistle of barnabas ; the works of dionysius the areopagite ; the epistle of marcellus , peter's disciple , to nereus and achilleus , and his treatise of the conflict of peter and simon magus ; the life of saint iohn , by prochorus ; the petition of veronica to herod on the behalf of christ ; the passion of timothy by polycrates ; the passions of peter and paul in two books by linus ; the two epistles of martial of limousin , and the life of the same by aurelianus ; the gospel of nicodemus ; the history of the apostolical conflict by abdias , who is said to be appointed first bishop of babylon by the apostles ; the passion of saint andrew written by the presbyters of achaia ; the epistle of evodius , entitul'd the light ; the altercation of iason and papiscus ; the acts of titus compos'd by zena , st. paul's companion , with a multitude of other acts and passions . the gospel of barnabas , the revelation of stephen , the passion of barnabas , and the epistles of ioseph the arimathean to the britons are quite lost ; and were they extant , would probably appear to be as foolish and fabulous as the rest . xvii . of pieces alledg'd in favor of christianity , which were forg'd under the name of heathens . 1. the works of trismegistus and asclepius , extant . 2. the books of zoroaster and hystaspes . 3. the sibyllin oracles cited so frequently , and with such authority by the primitive fathers , that * celsus takes occasion from thence to nick-name the christians sibyllists . extant . 4. the letter of pontius pilat to tiberius , with the speech of tiberius to the senat. extant . 5. the epistle of lentulus , giving a description of the person of christ . extant . 6. the epistles or orders of adrian , antoninus pius , and marcus aurelius , in favor of the christians . extant in iustin martyr , &c. &c. &c. here' 's a long list for mr. blackhall , who , 't is probable , will not think the more meanly of himself for being unacquainted with these pieces ; nor , if that were all , shoul'd● i be forward to think the worse of him on this account : but i think he is to blame for denying that there were any such , because he knew nothing of 'em ; much less should he infer from thence , that i deny'd the scriptures ; which scandal however , because manifestly proceeding from ignorance , i heartily forgive him , as every good christian ought to do . to explain now therefore the several members of the passage in milton's life ; in the first place , by the spurious pieces i meant , tho' not all , yet a good parcel of those books in the catalogue , which i am persuaded were partly forg'd by som more zealous than discreet christians , to supply the brevity of the apostolic memoirs ; partly by designing men to support their privat opinions , which they hop'd to effect by virtue of such respected authorities : and som of 'em , i doubt , were invented by heathens and jews to impose on the credulity of many wel-dipos'd persons , who greedily swallow'd any book for divine revelation that contain'd a great many miracles , mixt with a few good morals , while their adversaries laught in their sleeves all the while , to see their tricks succeed , and were rivetted in their ancient prejudices by the greater superstition of such enthusiasts . in the second place , by the books of whose spuriousness i said the world was not yet convinc'd , tho' in my privat opinion i could not think 'em genuin , i meant those of the other great persons , or the suppos'd writings of certain apostolic men ( as they call 'em ) which are at this present , as well as in ancient times , read with extraordinary veneration . and they are the epistle of barnabas , the pastor of hermas , the epistle of polycarpus to the philippians , the first epistle of clemens romanus to the corinthians , and the seven epistles of ignatius . these are generally receiv'd in the church of rome , and also by most protestants ; but those of the church of england have particularly signaliz'd themselves in their defence , and by publishing the correctest impressions of them . the ancients paid them the highest respect , and reckon'd the first four of 'em especially , as good as any part of the new testament . the epistle of barnabas is by * clemens alexandrinus , and origen , not only reckon'd genuin , but cited as scripture ; tho' he says in express terms , that the apostles , before their conversion , were the greatest sinners in nature ; which , if believ'd , would rob us of an argument we draw from their integrity and simplicity against infidels , to say nothing now of the many other ridiculous passages in barnabas . the pastor , or visions , precepts , and similitudes of hermas ( who is suppos'd to be the person mention'd by paul in his epistle to the romans ) is cited as canonical scripture by * irenaeus , clemens alexandrinus , origen , and others , and was for such receiv'd by several churches , tho' i think it the sillyest book in the world. the epistle of polycarpus ( the suppos'd disciple of st. john ) was read in the churches of asia , and is quoted by † irenaeus , eusebius and others . the epistle of clemens romanus ( whom they would have to be the same that 's mention'd by paul in his epistle to the philippians ) is cited by * irenaeus , clemens alexanrinus , origen , eusebius , and others . the epistles of ignatius are quoted by † irenaeus , eusebius , with several more ; but particularly by * origen , who says , that in one of 'em he found it very elegantly written , that the virginity of mary was a secret to the devil ; which † virginity , with her delivery , and the death of our lord , ignatius says , were three famous mysteries wrought in the silence of god. these words may be now read in the epistle of ignatius to the ephesians . now these are the books of whose genuinness and authority i took the liberty to doubt , notwithstanding the better opinion which is entertain'd of 'em by others . my present business is not to insist on this subject , but to clear my self of an imputation , which i thought no body could infer from my words . yet since many were less knowing than i imagin'd , tho' mr. blackhall alone has the candor of publishing his weakness to the world , i assure 'em all that i alluded to these books ; and i hope they will be just enough in allowing me best to explain my own meaning , and prove so tender of their own reputation , as to consider well of it , before they censure me another time . but tho' i will not , as i said , enter now into a particular discussion of these writings , yet i shall offer one thing to the consideration of their defenders . either they really believe the epistles of barnabas and clemens ( for example ) to be theirs , or to be supposititious . if not theirs , there 's a speedy end of the dispute , and i have attain'd my end without more argumentation . but if they think 'em genuin , why do they not receive 'em into the canon of scriptures , since they were the companions and fellow laborers of the apostles , as well as st. mark or st. luke ? if this quality was sufficient to entitle the two last to inspiration , why should it not do as much for the two first ? and if this be not all the reason , pray let us know the true one , having never heard of any other . to say , that tho' the books are authentic , yet they ought not to be receiv'd now into the canon , because the ancients did not think fit to approve 'em , is but a mere evasion : for 't is well known , that till after eusebius's time , neither the second epistle of peter , nor that of james , or jude , with som others , were approv'd as canonical ; and yet they were afterwards receiv'd by the whole church . wherefore then may not we as well at this time establish the epistles of clemens and barnabas , if they be undoubtedly theirs , which i shall be persuaded their patrons believe , when they quote 'em as scripture , and then i know where to have them , and how to deal with ' em . but of this enough . i said above , that by the spurious pieces i meant only a great part of the books which are recited in the catalogue ; for others of 'em do not seem to deserve so mean a rank : and i am so far from rejecting all those books of the new testament which we now receive , that i am rather solicitous lest , as in the dark ages of popery , those we commonly call apochryphal books , were added to the bible , so at the same time , and in as ignorant ages before , several others might be taken away , for not suiting all the opinions of the strongest party . nor is it unworthy observation , that most of these books are condemn'd by the decree of pope gelasius . how many true and spurious gospels or histories of c●rist were extant in st. luke's time , god knows ; but that there were s●veral may be evidently infer'd from . his own words , who tells th●oph●lus , that many had undertaken the same work before him , and , as if he alluded to som spurious relations , assures him , that he 'll write nothing but what he receiv'd from such as had a perfect knowledg of th●se matters from the beginning . that there should be first and last , but just the number of four , i never heard of any that w●nt about to demonstrat , except 〈◊〉 the sam'd successor of the apostles ; and he positively * affirms , that there cannot be more , nor fewer than four gospels : fo ▪ says he , there be four regions o● this world wherein we live , with four principal winds , and the church is spread over all the earth : but the support and foundation of the church is the gospel , and the spirit of life : therefore it must follow , that it has four pillars , blowing incorruptibility on all sides , and giving life to men. then he corroborats his argument from the four cherubims , and the four faces in eze●i●l's vision , to wit , of a lyon , an ox , a man , and an eagle ; which is the reason , by the way , why the four evangelists are painted with these emblems in the mass-book and in our common pray●r-book . so he concludes at last , that they are all vain , unlearn'd , and impudent , who after this would assert , that there were more or sewer than 4 gospels . where we may observe , that mr. blackhall has the warrant of an ancient father for giving hard names to such as contemn precarious reasoning : and indeed it is but too manifest to be d●ny'd , that no order of men have more violated the rules of d●cency and civility in their writings , than those whose business it is to teach others moderation , patience , and forgiveness ; nor was there ever any cause more defended by the dint of calumny than that of religion , which least needed it of any other . several of these books whereof i now treat , are quoted to prove important points of the christian religion by the most celebrated fathers , as of equal authority with those we now receive ; and the testimony of these fathers was the principal reason of establishing these in our present cannon , and is still alledg'd to that purpose by all that write in defence of the scriptures . of so much weight is this testimony , that eusebius * rejects the acts , gospel , preaching , and revelation of peter from being authentic , for no other reason , but because no ancient or modern writer ( says he ) has quoted proofs out of them . but herein euseb●us was mistaken ; for the contrary appears by the testimonies ma●kt in the catalogue , and which any body may compare with the originals . in another place he † says , that the gospels of peter , thomas , matthi●s , and such like , with the acts of andrew , john , and the other apostles are spurious , because no ecclesiastic writer from the time of the apostles down to his own , has vouchsaf'd to quote them , which is absolutely false of som , as we have already shewn . so that mr. blackhall is not the only man , i find , who makes his own reading the measure of all 〈◊〉 ▪ and a thousand to one but now 〈◊〉 justifies this practice , since he can prove it from antiquity , 〈◊〉 he 〈◊〉 got the authority of 〈…〉 . had 〈…〉 piec●s 〈◊〉 by 〈…〉 orthodox writ●●s , he would have own'd them as the genuin productions of the 〈◊〉 , and admitted them ( as we say ) into the canon ; but having m●t no s●ch citations , he presently 〈◊〉 there were none , which made him reject those books : and , i say , what i have already 〈◊〉 , that proofs 〈◊〉 quoted out of som of 'em long before , so th●● they might still 〈…〉 to the canon for all 〈◊〉 . to these considerations two objections may perhaps be made . first , it is unlikely , they●ll say , that eusebius should not have read the ancients ; nay , that the contrary appears by his many citations out of them ; and that consequently those works of the fathers , which we have now in our hands , are not the same which were read in his time , or that at least they are strangely adulterated , and full of interpolations . with all my heart : but then let us not be urg'd by their authority in other points no more than in this , since in one thing they may as well be alt●r'd and corrupted as in another ; and indeed , by a common rul● of equity ( being found charg'd in som places ) they ought to be so reputed in all the r●st , till the contr●ry be evidently prov'd . the 〈◊〉 , objection 〈◊〉 that altho' 〈…〉 have bin 〈…〉 the writings of those apostles whose names they bear , at certain times , and in som churches , yet they were expresly rejected by others . to this i answer , that there is not one single book in the new testament which was not refus'd by som of the ancients as unjustly father'd upon the apostles , and really forg'd by their adversaries ; which as no body thinks it now a good reason to disapprove them , so i see not how it should any more conclude against my opinion . but because the various sects of those early days did , like us , condemn one another for damnable heretics ; and the admitting or refusing , the framing or corrupting of certain books , were som of the crimes which were mutually imputed , i shall n●w insist only on the epistle to the hebrews , that of james , the second of peter , the second and third of john , the epistle of jude , and the revelation . these seven pieces were a long time plainly doubted by the * ancients , particularly by those whom we esteem the soundest part ; and yet they are receiv'd , ( not without convincing arguments ) by the moderns . now , i say , by more than a parity of reason , that the preaching and revelation of peter ( for ex●mple ) were receiv'd by the ancients , and ought not therefore to be rejected by the moderns , if the approbation of the fathers be a proper recommendation of any books . the council of laodicea , which was held about three hundred and sixty years after christ , and is the first assembly wherein the canon of scripture was establisht , could not among so great a variety of books as were then abroad in the world , certainly determin which were the true monuments of the apostles , but either by a particular revelation from heaven , or by crediting the testimony of their ancestors , which was always better preserv'd and convey'd by writing than by oral tradition , the most uncertain rule in nature , witness the monstrous fables of papists , rabbins , turks , and the eastern nations both christians and idolaters . but of any extraordinary revelation made to this council we hear not a word ; and for the books i defend , i have the same testimony which is usually alledg'd in the behalf of others . however , i shall not be too hasty to make a final decision of this 〈◊〉 with my self , least i incur the 〈◊〉 curse which the auth●r of the revelation pronounces 〈◊〉 such as shall add or take away from that book . let mr. blackhall be assur'd , that if he must needs have me to be a heretic i am not unteachable , tho' i would not have it reputed obstinacy if i should not surrrender without satisfactory reasons . instead therefore of censuring and calumniating ( which ought not to be reckon'd virtues in any order of men , and least of all in the ministers of the gospel ) let such as are better enlighten'd endeavor to extricat the erroneous out of these or the like difficulties , that they may be able to distinguish truly , and that in such an extraordinary number of books , all pretending equally to a divine origin , they may have som infallible marks of discerning the proper 〈…〉 they unhappily mis●●ke the false one for the true . how necessary it is to have the canon of scripture s●t in its due light , we may 〈◊〉 from the ancient as well as our modern unbelievers . celsus * exclaims against the too great liberty which the christians ( as if they were drunk , says he ) took of changing the first writing of the gospel three , or four , or more times , that so they might deny whatever was urg'd against 'em as retracted before . nay , as low down as st. augustin's time , was there not a very considerable sect of the christians themselves , i mean the manichaeans , who shewed other scriptures , and deny'd the genuinness of the whole new testament . one of these call'd faustus , after shewing that his adversaries disapprov'd of several things in the old testament , thus pursues his † argument : you think , says he , that of all books in the world , the testament of the son only could not be corrupted , that it alone contains nothing which ought to be disallow'd ; especially when it appears , that it was neither written by himself nor his apostles , but a long time after by certain obscure persons , who , lest no credit should be given to the stories they told of what they could not know , did prefix to their writings partly the names of the apostles , and partly of those who succeeded the apostles ; affirming that what they wrote themselves was written by these : wherein they seem to me ( continues he ) to have bin the more hainously injurious to the disciples of christ , by attributing to them what they wrote themselves so dissonant and repugnant ; and that they pretended to write those gospels under their names , which are so full of mistakes , of contradictory relations and opinions , that they are neither coherent with themselves , nor consistent with one another . what is this therefore but to throw a calumny on good men , and to fix the accusation of discord on the unanimous society of christ's disciples ? the same faustus a little after accuses his adversaries , who had power enough to be counted orthodox , in these express words : * many things were foisted by your ancestors into the scriptures of our lord , which , tho' mark'd with his name , agree not with his faith. and no wonder , since , as those of our party have already frequently prov'd , these things were neither written by himself nor his apostles : but several matters after their decease were pick'd up from stories and flying reports by i know not what set of half iews ; and these not agreeing among themselves , who nevertheless publishing all these particulars under the names of the apostles of the lord , or of those that succeeded them , have ●eign'd their own lyes and errors to be written according to them . since therefore the manichaeans rejected the whole new testament , since the ebionites or nazarens , ( who were the oldest christians ) had a different copy of st. matthew's gospel , and the marcionites , had a very different one of st. luke's ; since st. john's was attributed to cfrinthus , all the epistles of st. paul were deny'd by som , a different copy of 'em shewn by others ; and that the seven pieces we mention'd before , were rejected a long time by all christians , almost with universal consent , it had much more become mr. black●all's profession to appear better acquainted with these things , and commendably to spend his time in preventing the mischievous inferences which heretics may draw from hence , or to remove the scruples of doubting but sincere christians , than so publicly to vent his malice against a man that never injur'd him , and who appears so little to deserve the imputation of incredulity , that his fault ( if it may be ) does rather consist in believing more scripture than his adversaries . what need had mr● blackhall to inform that august assembly how little he kn●w of the history of the canon ? a history of the greatest importance , as well as containing the most curious enquiries ; and without an exact knowledge whereof it is not conceivable that any man can be sit to convince gainsayers , or to demonstrat the truth of the christian religion , which , i suppose he will not think fit to deny is one of the principal duties of a minister . how little soever he knew before , he cannot be ignorant any longer that there were a multitude of other pieces attributed to christ and his apostles , besides those now receiv'd by the whole christian church . he might at his leisure have learnt so much from the fathers , or at least from others that had study'd 'em ; such as riv●t , father simon , du●pin , ●ittgius , dr. cavf , ern●stus grabius who has lately publish'd som of those fragments at oxford , and several others ; tho' he has occasion●d me to pr●sent him now with a much larger catalogue than was publish'd by any of these . i could add more not there mentioned , and other authorities for those which are there : but i have already don more than enough to prove a thing , whereof , till the last thirtieth of ianuary , i thought few lay-men wholly ignorant , much less any one of the clergy . indeed i never thought the history of our canon so impartially handled , or so fully clear'd as a matter of such great importance deserves ; and i despair of mr. blackhall's giving the world any satisfaction in their doubts concerning it . but i hope som abler person of his order may particularly write on this subject ; which , if i see neglected also by them , i shall think it no intrusion on their office to undertake it my self : and if i ever write it , i promise it shall be the fairest history , and the only one of that kind that ever appear'd ; for i shall lay all the matters of fact together in their natural order , without making the least remark of my own , or giving it a color in favor of any sect or opinion , leaving all the word to judge for themselves , and to build what they please with those materials i shall furnish ' em . i conclude this point with one observation , to shew with what malice i am treated by some people , while others pass with them for the most orthodox men in the world , who have said infinitly more in plain and direct words , than they could infer with all their art from a few expressions of mine , and which the most ignorant of my adversaries could make no more than insinuation at the worst . i talkt of spurious pieces , and have now as well shewn what those pieces were , as put a distinction between 'em , and such as i thought genuin . but let us hear what a person says , who , were he as much given to the world as many of his friends , would make a more considerable figure , considering his great services to the national church , and the respect he reciprocally receives from it ; i mean the famous dodwell , who alone , tho' a lay-man , understands as much of ecclesiastic history as the divines of all churches put together . his words are these : * the canonical writings lay conceal'd in the coffers of privat churches or persons , till the later times of trajan ; or rather perhaps of adrian ; so that they could not com to the knowledg of the whole church . for if they had bin publish'd , they wou'd have bin overwhelm'd under such a multitude as were then of apocryphal and supposititious books , that a new examination and a new testimony would be necessary to distinguish 'em from these false ones . and it is from this new testimony ( whereby the genuin writings of the apostles were distinguish'd from the spurious pieces which went under their names ) that depends all the authority which the truly apostolic writings have formerly obtain'd , or which they have at present in the catholic church . but this fresh attestation of the canon is subject to the same inconveniencies with those traditions of the ancient persons that i defend , and whom irenaeus both heard and saw : for it is equally distant from the original , and could not be made , except by such only as had reacht those remote times . but 't is very certain , that before the period i mention'd of trajan's time , the canon of the sacred books was not yet fixt , nor any certain number of books receiv'd in the catholic church , whose authority must ever after serve to determin matters of faith ; neither were the spurious pieces of heretics yet rejected , nor were the faithful admonisht to beware of them for the future . likewise the true writings of the apostles us'd to be so bound up in one volum with the apocryphal , that it was not manifest by any mark or public censure of the church , which of 'em should be prefer'd to the other . we have at this day certain most authentic ecclesiastic writers of those times , as clemens romanus , barnabas , hermas , ignatius , and polycarpus , who wrote in this same order wherein i have nam'd 'em , and after all the other writers of the new testament , except iu●● and the two johns . but in h●rm●s you shall not meet with one passage , or any mention of the new testament : nor in all the rest is any one of the evangelists call'd by his own name . and if somtimes they cite any passages like those we read in our gospels , yet you 'll find 'em so much chang'd , and for the most part so interpolated , that it cannot be known whether they produc'd them out of ours , or som apocryphal gospels : nay , they somtimes cite passages , which it is most certain are not in the present gospels . from hence therefore it is evident , that no difference was yet put by the church between the apochryphal and canonical books of the new testament ; especially if it be consider'd , that they pass no censure on the apochryphal , nor leave any mark whereby the reader might discern that they attributed less authority to the spurious than to the genuin gospels : from whence it may reasonably be suspected , that if they cite somtimes any passages conformable to ours , it was not don thro' any certain design , as if dubious things were to be confirm'd only by the canonical books ; so as it is very possible that both those and the like passages may have bin borrow'd from other gospels besides these we now have . but what need i mention books that were not canonical ? when indeed it does not appear from those of our canonical books which were last written , that the church knew any thing of the gospels , or that clergy-men themselves made a common use of ' em . the writers of those times do not chequer their works with texts of the new testament , which yet is the custom of the moderns , and was also theirs in such books as they acknowledg'd for scripture ; for they most frequently cite the books of the old testament , and would doubtle●● have don so by those of the new , if they had then bin receiv'd as canonical . st. paul cites a saying of our lord in the acts of the apostles ; which , if he had it out of any writing , was not certainly out of these we now have . the gospels continu'd so conceal'd in those corners of the world where they were written , that the latter evangelists knew nothing of what the precedent wrote : otherwise there had not bin so many apparent contradictions , which , almost since the first constitution of the canon , have exercis'd the wits of learned men. surely if st. luke had seen that genealogy of our lord which is in st. matthew , he would not himself have produc'd one wholly different from the other , without giving the least reason for this diversity . and when in the preface to his gospel he tells the occasion of his writing ; which is , that he undertook it , being furnisht with the relations of such as were eye-witnesses of what he writes , he plainly intimats , that the authors of the gospels which he had seen , were destitute of this help : so that neither having seen themselves what they relate , nor with any care or diligence consulted such as had seen them , their credit was therefore dubious and suspected ; whence it must necessarily follow , that the writers of those gospels , which luke had seen , were not at all the same with our present evangelists . so far mr. dodwell ; and ( excepting the genuinness of the epistles of clemens , barnabas , and the rest ; for they are incontestably ancient ) i agree with him that the matters of fact are all true ; tho' i am far from drawing the same inference from 'em as he has don , that there is an equal proof for episcopacy as for the canon of scripture , which is the testimony of the fathers of the second and third centuries ; and that the disciplin was better known , and preserv'd than the doctrin of the apostles . whoever has an inclination to write on this subject is furnisht from this passage with a great many curious disquisitions , wherein to shew his penetration and judgment , as how the immediat successors and disciples of the apostles could so grossly confound the genuin writings of their masters , with such as were falsly attributed to them ; or since they were in the dark about these matters so early , how came such as follow'd 'em by a better light ; why all those books which are cited by clemens and the rest should not be counted equally authentic ; and what stress should be laid on the testimony of those fathers , who not only contradict one another , but are often inconsistent with themselves in their relations of the very same facts ; with a great many other difficulties , which deserve a clear resolution from any capable person , tho' none may safely propose 'em but mr. dodwell , who i heartily wish were always as free and unprejudic'd as he is really learned . thus have i defended and explain'd my self against mr. blachall's accusation : nor do i question but i have given entire satisfaction to all impartial men , and lovers of truth . but there 's another sort of people whom i despair of ever contenting . these never fail of finding in the writings of their adversary , not what is there , but what they have a mind should be so , to represent him odious or dangerous . all the protestations in the world can signifie nothing with them ; nor is it more safe than otherwise to prove the contrary of what is laid to one's charge ; for they are sagacious enough to discover the hidden poyson of every word , and will be sure to give loud warning of the danger , to shew where the snake lies in the grass , and to tell what 's in the belly of the trojan horse . but i shall not be in great pain how such people apprehend me , if i have the happiness to please the moderat and discerning part of mankind . the complete history of icon basilike . mr. blackhall , who , by a public provocation , would needs engage me in a controversie about spurious books , has not confin'd me to expose the impostures of antiquity alone , tho' it be pretty plain , that this is employment enough for one body ; but he likewise accuses me of not being more favorable to a modern saint , as he is pleas'd to stile king charles the first . that excellent book , which , he says , was compos'd by himself in the time of his distresses , will , he supposes , be an everlasting evidence of his profiting under his sufferings to after ages , notwithstanding the endeavours that have bin formerly us'd to prove it spurious , and the confidence of a late writer ( the author of milton's life ) asserting it to be so , without either producing any new evidence for the proof of his assertion ; or offering one word in answer to those just and rational exceptions that had bin made before to those only testimonies which he insists upon to prove it a forgery ; or making any exceptions to those later evidences that have bin produc'd to prove it authentic . whether this book was compos'd by himself is our business at present to enquire , and shall be quickly determin'd : for as to his improving by his sufferings i will not deny what i hope , and charity commands me to believe . the reason why i produc'd no new evidence to prove the spuriousness of icon basilike was , because i thought the old ones sufficient . i vouchsaf'd no answer to the exceptions made to those testimonies , because i neither thought 'em just nor reasonable . and i would not discuss the facts that have bin since alledg'd to prove the book authentic , because i intended not before to write a just dissertation on this subject , and so was not oblig'd to mention all the particulars relating to it . if mr. blackhall does not think this answer satisfactory , i shall make amends now for all former omissions ; and , being very desirous to content him , will follow that same method he was pleas'd to chalk me out in his sermon . in the first place therefore , to make this discourse complete , and that the evidence of the several parts whereof it consists , may the better appear by laying 'em all together , i shall here insert the abstract which i made of dr. walker's book in milton's life , with anglesey's memorandum , and the other testimonies ; i shall secondly give particular answers to the exceptions that have bin made to all these pieces : and lastly , shew the invalidity of the facts which are alledg'd to prove king charles the first was the true author of icon basilike . i have not undertaken this work out of affection or opposition to any party , nor to reflect on the memory of that unfortunat prince , whose officious friends are much more concern'd ; but to clear my self from a public charge , and to discover a pious fraud , which deserves not to be exemted from censure for being the contrivance of a modern bishop , no more than those of the ancient fathers of the church . the relation of the whole fact in milton's life is after this manner . in the year 1686 , mr. millington hap'ning to sell the late lord anglesey's library by auction , put up an ikon basilike ; and a few bidding very low for it , he had leisure to turn over the leaves , when to his great surprize he perceiv'd written with the same noble lord 's own hand , the following memorandum . king charles the second , and the duke of york , did both ( in the last sessions of parliament , 1675 ▪ when i shew'd them in the lords house the written copy of this book , wherein are som corrections and alterations written with the late king charles the first 's own hand ) assure me , that this was none of the said king 's compiling , but made by dr. gauden bishop of exeter ; which i here insert for the undeceiving of others in this point , by attesting so much under my own h●nd . anglesey . this occasion'd the world to talk ; and several knowing the relation which the late dr. anthony walker , an essex divine , had to bishop gauden , they inquir'd of him what he knew concerning this subject , which he then verbally communicated to them : but being afterwards highly provok'd by dr. hollingsworth's harsh and injurious reflections , he was oblig'd in his own defence to print an account of that book , wherein are sufficient answers to all the scruples or objections that can be made , and whereof i here insert an exact epitome . he tells us in the first place , that dr. gauden was pleas'd to acquaint him with the whole design , and shew'd him the heads of divers chapters , with som others that were quite finish'd : and that dr. gauden asking his opinion of the thing and he declaring his dissatisfaction that the world should be so impos'd upon , gauden bid him look on the title , which was the king's portraiture ; for that no man is suppos'd to draw his own picture . a very nice evasion ! he further acquaints us , that som time after this , being both in london , and having din'd together , dr. gauden took him along with him to dr. duppa the bishop of salisbury ( whom he made also privy to his design ) to fetch what papers he had left before for his perusal , or to shew him what he had since written : and that upon their return from th●● place , after gauden and duppa were a while in privat together , the former told him the bishop of salisbury wish'd he had thought upon two other heads , the ordinance against the common pray'r book , and the denying his majesty the attendance of his chaplains ; but that duppa desir'd him to finish the rest , and he would take upon him to write two chapters on those subjects , which accordingly he did . the reason , it seems , why dr. gauden himself would not perform this , was , first , that during the troubles he had forborn the use of the liturgy , which he did not extraordinarily admire ; and secondly , that he had never bin the king's chaplain , whereas dr. duppa was both his chaplain , his tutor , and a bishop , which made him more concern'd about these particulars . thirdly , dr. walker informs us that dr. gauden told him he had sent a copy of icon basilike by the marquiss of hartford to the king in the isle of wight ; where it was , we may be sure , that he made those corrections and alterations with his own pen , mention'd in my lord anglesey's memorandum : and which gave occasion to som then about him that had accidentally seen , or to whom he had shown the book , to believe the whole was his own . fourthly , dr. gauden , after the restoration , told dr. walker , that the duke of york knew of his being the real author , and had own'd it to be a great service ; in consideration of which , it may be , the bishoprick of winchester , tho' he was afterwards put off with that of worcester was promis'd him . and , notwithstanding it was then a secret , we now know that in expectation of this translation , the great house on clapham common was built indeed in the name of his brother sir denys , but really to be a mansion●house for the bishops of winchester . fifthly , dr. walker , says , that mr. gauden the doctor 's son , his wife , himself , and mr. gifford who transcrib'd it , did believe it as firmly as any fact don in the place where they were ; and that in that family they always spoke of it among themselves ( whether in dr. gauden's presence or absence ) as undoubtedly written by him , which he never contradicted . we learn , sixthly , that dr. gauden , after part of it was printed , gave to dr. walker with his own hand what was last sent to london ; and after shewing him what it was , seal'd it , giving him cautionary directions how to deliver it , which he did on saturday the 23d of december , 1648. for mr. royston the printer , to mr. peacock brother to dr. gauden's steward , who , after the impression was finish'd , gave him , for his trouble , six books , whereof he always kept one by him . to these particulars dr. walker adds , that the reason why the covenant is more favorably mention'd in ikon basilike , than the king or any other of his party would do , was because dr. gauden himself had taken it : that in the devotional part of this book there occur several expressions which were habitual to gauden in his prayers , which always in privat and public were conceiv'd or extemporary ; and that to his knowledge it was dr. gauden , being best acquainted with the beauty of his own sayings , who made that collection of sentences out of ikon basilike , intitul'd , apophthegmata caroliniana . these and som observations about the same individual persons variation of stile on different subjects , with the facility and frequency of personating others , may be futher consider'd in dr. walkers original account . in this condition stood the reputation of this book , till the last and finishing discovery of the imposture was made after this manner . mr. arthur north , a merchant now living on tower hill , london , a man of good credit , and a member of the church of england , marry'd the sister of her that was wife to the doctor 's son , charles gauden , who dying , left som papers with his widow , among which mr. north , being concern'd about his sister in law 's affairs , found a whole bundle relating to ikon basilike : these papers old mrs. gauden left to her darling son john , and he to his brother charles . there is first a letter from secretary nicholas to dr. gauden . 2. the copy of a letter from bishop gauden to chancellor hyde , where , among his other deserts , he pleads that what was don like a king , should have a kinglike retribution ; and that his design in it was to comfort and incourage the king's friends , to expose his enemies , and to convert , &c. there is , 3. the copy of a letter from the bishop to the duke of york , wherin he strongly urges his services . 4. a letter under chancellor hyde's own hand , dated the 13th of march , 1661. wherein he expresses his uneasiness under the bishop's importunity , and excuses his inability yet to serve him : but towards the conclusion it contains these remarkable words : the particular you mention has indeed bin imparted to me as a secret ; i am sorry i ever knew it : and when it ceases to be a secret , it will please none but mr. milton . there are other papers in this bundle , but particularly a long narrative of mrs. gauden's own writing , irrefragably shewing her husband to be author of ikon basilike . it intirely confirms dr. walker's account , and contains most of the facts we have hitherto related , with many other curious circumstances too long to be here inserted , yet too extraordinary not to be known ; wherfore i refer the reader to the original paper , or to the faithful extract made out of it before several learned and worthy persons , and which is printed in a paper intitul'd , truth brought to light thus came all the world to be convinc'd of this notorious imposture ; which as it was dexterously contriv'd , and most cunningly improv'd by a party whose interest oblig'd 'em to keep the secret , so it happen'd to be discover'd by very nice and unforeseen accidents . had not gauden bin disappointed of winchester , he had never pleaded his merit in this affair ; nor would his wife have written her narrative , had king charles the second bestow'd one half years rent on her after her husband's decease ; which , upon her petition , and considering her numerous family , none could imagin should be refus'd . it was a slighter accident that begot a a confession from two kings , and charles's own sons . and i doubt if any other than one of mr. millington's great curiosity , and no bigotry , had the disposal of my lord anglesey's books , we should never have heard of the memorandum . had not dr. hollingworth's indiscreet zeal provok'd the only man then alive who had any personal knowledg of this business , dr. walker had never publish'd his account ; nor would the whole discovery be so complete , without the least intricacy or question , without mr. north's papers . this is the complete history of ikon basilike , as it is suppos'd to be a forgery ; and we must next proceed to examin the exceptions made to it , as they are collected by mr. wagstaf in his vindicatiof king charles the martyr . to begin with my lord anglesey's memorandum , 't is urg'd , that it does not particularly express by the date whether it meant the last session of parliament before the writing of it , or the last session of the year 75. when it is plain that he meant the last or winter session ; and that it was therefore the immediat session preceding the writing of this memorandum . to say that there is no witness to it is a very singular sort of objection , when his lordships relations , and all that have seen this and his other writings , own it to be his hand . it is not likely that there were any witnesses of the royal brother's telling him their opinion of icon basilike : nor is there any thing more common than for learned or great men to leave such memorandums in a book concerning the author of it when it was a question , or about any other secret relating to it , which they thought they had discover'd ; and yet 't is a thing unheard till now , that they were deny'd to be theirs whose names they bear , because the day of the month was not mention'd , nor the names of any witnesses added , when the hand was confest to be the same with their other writings . many instances of this kind appear in the books of mr. hamden lately sold , and whereof i have som to shew , as in the book intitul'd , apollonii grallae , he writes , that lansbergius was the author of it , of whom he there gives a character . it is no just exception to this memorandum , that my lord anglesey did not communicat the contents of it to any of his friends or relations : for tho' the two royal brothers imparted the secret to him , it does by no means follow , that they intended he should publish it to the world. and supposing they did not oblige him to silence , yet 't is probable that his lordship was not very fond of being disturb'd by the clamors of som churchmen , who carry'd things so high at that time , that i do not believe they would pardon such a discovery to either of the brothers themselves . there was never any poor prince more notoriously abus'd by many of those he took for his best friends than charles the first . they put him on all those unhappy measures which prov'd his ruin in the end . and as they made use of his temper to serve their own purposes when he was alive , so they did of his name for the same reason after his death . they were not concern'd so much for his honor , as their own interest ; and having contriv'd this forgery to carry their cause , they thought themselves afterwards oblig'd to support it . mr. wagstaf affirms that there is no presumtion that the royal brothers communicated this affair to any other person besides my lord angelsey , which is a negative argument , and proves nothing . 't is possible enough that my lord anglesey himself told of this to others , tho' they may be since dead , or are not willing to tell it again . if the royal brothers had spoke of it to no body else , it follows not that a secret was never committed to one , because it was not to more ; as if it were necessary for a man to call witnesses that he imparted a secret to his friend . but we shall presently alledge more than a presumtion , that both king charles the second and the late king james declar'd thier opinion to other people besides my lord anglesey , that icon basilike was not their father's book . by such nice cavils against the memorandum we can easily judg of the exceptions we may expect to dr. walker's account . that gauden hop'd o make a fortune by this book , as well as to promote the cause of the church , ought by no means to be counted strange ; for who is it , pray , that serves the king any more than god , for nought ? have not most of the bishops and other clergymen of those times , that either liv'd depriv'd here in england , or that accompany'd charles the second in his exile , pleaded their loyalty , and magnify'd their services at the restoration , as many others would questionless do , if king james should ever return again ? were not great persons employ'd to solicit and make an interest for them ? and , in a word , are not divines observ'd to make the same steps , and take the same measures that all other sorts of men do to get preferment . i should rather doubt that dr. gauden was not the author of this forgery , if he had not expected a reward for it from charles the second ; for 't is certain , that the credit of icon basilike contributed more to his establishment than any other single motive whatsoever . but 't is well known that this prince was not the kindest in the world to his father's friends , who would too often forget his own ; and that it was not the interest of som people to have this business unravell'd , tho' their impolitic conduct has bin since the occasion of divulging what every body suspected before . the immorality of this forgery is urg'd as an argument against it ; and , if it could by any means hold water , is indeed an argument worth a million . then it would clearly follow that because it was a most immoral thing to ly for god , and to forge books , epistles , or the like , under the names of christ and his apostles , there were therefore never any such pieces ; and that because it was an ill thing to feign miracles , or to destroy mens lives for the advancement of religion , there never was therefore any priestcraft , nor any of these infamous practices known in the world. but if the contrary be as clear as the day , i believe men might be found that would make as bold with the name of king charles , as others have don with that of king jesus . mr. wagstaf knows , tho' mr. blackhall does not , that tertullian * tells us of a certain presbyter of asia , who when he was accus'd of having forg'd a book containing the travels of paul and thecla , confest the fact , and alledg'd that he did it for the love of paul , and i say , that dr. gauden wrote icon basilike for the church's sake , the king 's , and his own . as for the plausible accounts given in that book of the king 's secret intentions , his particular trobles , his remorses of consciences , and the like , it is very ridiculous to alledge 'em as an argument of the genuinness of it , when the book was written for that very end . for the design of the author was to give such a color to all the king's actions , and to tell such fine things of his gracious purposes , as would beget a better opinion of him in the readers mind , and move his indignation against the parliament , or compassion of his misfortunes . but that dr. gauden has frequently made the king's thoughts to contradict his actions , is evident to any man that has both read icon basilike , and the history of those times : and this subject is thro'ly handled by john milton in his iconoclastes , to which i refer those who want satisfaction . but there is an objection still behind , and as strong , be sure , as any of the rest , which is that dr. walker did not see dr. gauden write this book , nor tells us that it was in his own hand . but i believe mr. wagstaf is the only man living that questions whether dr. walker meant dr. gauden's own writing , when he says , that before the whole was finisht dr. gauden was pleas'd to acquaint him with his design , and shew him the heads of diverse chapters , with som of the discourses written of them , and that mr. gifford transcrib'd a copy of it . this is all that can be said of any author in the world : and if dr. walker had said more expresly , or rather superfluously , that it was likewise d. gauden's hand-writing , we should then have bin told , that it was a transcript from the king's copy in the hands of mr. symmonds , of which more hereafter . we proceed now to those pieces commonly call'd mr. north's papers , he being the discoverer . chancellor hyde in his letter to dr. gauden , tells him , as was said before , that the particular he mention'd had indeed bin imparted to him as a secret , which he was sorry he ever knew ; and that when it ceast to be a secret , it would please none but mr. milton . was there no other secret in the world but this , says mr. wagstaf , that the divulging of it would gratify mr. milton ? yes doubtless ; but i believe not one that would please none but mr. milton , as the chancellor expresses it : for he having particularly question'd the genuinness of this book , and offer'd a fair proof of the spuriousness thereof from intrinsic evidence only , without any further light ; would be extreamly pleas'd to find his reasonings and judgment confirm'd by undeniable matters of fact. nor does any indifferent person in the world understand this passage otherwise that weighs dr. gauden's pretences with mr. milton's concern , and considers that mrs. gauden put this and the other papers relating to icon basilike in one bundle , together with her own narrative , for the information of her son. besides that all those who ever saw other writings of the chancellor own this to be his hand , and particularly his eldest son , the present farl of clarendon , as mr. wagstaf himself acknowledges . but he says , that my lord clarendon , ( from whom he had it in a letter ) by leave of the king and queen preparing to attend his father in france in the beginning of the summer , 1674. his lordship went first to farnham to the late bishop of winton the 14th of may , and among several things he had in charge from the bishop to his father , he bad him tell him , that the king had very ill people about him , who turn'd all things into ridicule ; that they endeavor'd to bring him to have a mean opinion of the king his father , and to persuade him that he was not the author of the book which goes under his name . and ( when after his lordship's arrival in france , the 30th . of the same month , he had deliver'd his father these particulars among others ) to that concerning the book , his father reply'd , good god! i thought the marquiss of hartford had satisfy'd the king in that matter . from hence mr. wagstaf would infer , that my lord chancellor did not believe any other besides charles the first to be the author of icon basilike , and that he wondred any should go about to induce charles the second to question it . but for my part i think it very plain on the contrary , that he believ'd king charles the first not to be the author of that book , and wondred that king charles the second should not understand so much from the marquiss of hartford , who , as dr. walker , and mrs. gauden inform us , was the person that carry'd the manuscript to the king in the isle of wight , and so next to dr. gauden himself , was best able to convince his son of the truth . moreover , how could the bishop of winton imagin that the ill people about charles the second could bring him to doubt of his father's being the author of icon basilike , if he really knew it to be written by him ? when upon this supposition he was rather capable of satisfying all those who had any scruples in this affair . as for dr. gauden's great services , and his saying in a letter to the chancellor , that what was don like a king , should have a kinglike retribution , mr. wagstaf says that those are mystical expressions , and that by them he might probably mean a book he wrote against the covenant , and a protestation he publisht against the king's death , neither of which could be term'd such extraordinary services , when many others had don the same , and more : much less could it be said that either of these books was don like a king , or deserv'd a kinglike retribution ; whereas mr. wagstaf , and those who are of his opinion , maintain that the the stile and matter of icon basilike are so like a king 's , that no subject could possibly write it : but a multtiude of others agree with me , that the stile is infinitely liker that of a doctor than a king. lastly , it is objected that dr. walker's and mrs. gauden's testimonies contradict one another . but how ? dr. walker says , that dr. gauden told him he did not know if charles the first had seen the book : but mrs. gauden affirms , that the marquiss of hartford told her husband the king had seen and approv'd it , both which assertions are consistent enough together . for dr. gauden might be ignorant that the king had seen it , when dr. walker askt him that question , who perhaps never mention'd it to him again in their discourses about this matter , or might easily forget it , as he says he did several other particulars , little foreseeing he should ever be oblig'd to make this discovery : and besides we must upon all accounts allow his wife to know more circumstances of th●s business , as of most others , than his friend . the next suppos'd contradiction is , that dr. walker says dr. gauden once told him , after the restoration , that he did not positively and certainly know if king charles the second knew he wrote icon basilike , tho' he believ●d he might , because the duke of york did , who own'd it to have bin a seasonable and acceptable service . but mrs. gauden affirms , that her husband acquainted the king with it himself , which is very true . but pray let us examin at what time . after his discourse with dr. walker most certainly : for does she not in clear and direct terms say , that it was in his last sickness , which prov'd mortal to him ; and that the reason of it was , because he saw som persons who were privy to it desire nothing more than to have it conceal'd , which he was not willing it should be in consideration of his numerous family , to whom it might somtime or other do seasonable service ? now that no mistakes may be occasion'd hereafter by imperfect fragments of mrs. gauden's narrative , and that this affair may be set in the clearest light , i shall , before i proceed to the examination of the positive testimonies produc'd for the king , insert the narrative here at large , as it was exactly copy'd from the original , to which the curious are refer'd . mrs. gavden's narrative . my husband understanding the great value and esteem the people had of cromwell and of others in the army , occasion'd by the high opinion which they had of their parts , and piety ; he being also well assur'd , that one of the main designs of those wicked politicians , was to eclipse his majesty that then was , as much as might be , and to give a false misrepresentation of him to the world ; he , that he might do his majesty right , did pen that book which goes by the name of the king's●book . the title which he gave it then was suspiria regalia ; and the design was to have it put forth as by som person who had found the papers in his majesty's chambers at holmeby , being by chance left or scatter'd there . and to this purpose he had prefix'd an epistle , which might be suppos'd to be written by that person , who having found them by that accident , thought it not fit to conceal them . his design also in the book , was to give such a character of her majesty to the world , as her great worth , extream merits , and admirarable endowments deserv'd . when my husband had writ it , he shew'd it to my lord capel , who did very highly approve of it ; and though he thought it would do very well to have it printed , yet he said it was not fit to do so without his majesty's approbation ; and to come to speak to his majesty in private was then impossible , in regard of the strict guard which they kept about him . immediately after this there was a treaty with his majesty at the isle of wight , whereupon my husband went to my lord marquiss of hartf●rd that then was , and to him deliver'd the manuscript , and he deliver'd it to the king at the isle of wight , and likewise told him who the author was . when my lord marquiss return'd ; my husband went to him , to whom my lord said , that his majesty having had some of those essays read to him by bishop duppa , did exc●edingly approve of them , and asked whether they could not be put out in some other name . the bishop reply'd , that the design was , that the world should take them to be his majesty's . whereupon his majesty desir'd time to consider of it ; and this ( says my lord ) is all the account i can give of it : what is become of the manuscript i know not , and what will become of his majesty god knows . upon this my husband told my lord marquiss , that , in his opinion , there was no way so probable to save his majesty's life , as by endeavouring to move the hearts and affections of the people as much as might be towards him ; and that he also thought that that book would be very effectual for that purpose . then my lord bad my husband to do what he would , in regard the case was desperate . then immediately my husband resolv'd to print it with all speed that might be , he having a copy of that which he sent to the king , and that he printed was just the same , only he then added , the essay upon their denying his majesty the attendance of his chaplains , and the meditation of death , after the votes of the non-addresses , and his majesty's close imprisonment at carisbrook castle . now the instrument which my husband employ'd to get it printed , was one mr. simmonds , a divine , and a great sufferer for his majesty ; and he got one mr. royston to print it ; which royston never knew any thing but that it was of his majesty's own penning : my husband did then alter the title of it , and call'd it icon basilike . now when it was about half printed , they , who were in power , found the press where it was printing , and likewise a letter of my husbands , which he sent up to the press ; whereupon they destroy'd all that they then found printed , but could not find out from whence the letter came , in regard it had no name to it . notwithstanding all this , my husband attempted the printing of it again , but could by no means get it finish'd till som few days after his majesty was destroyed . when it was com out , they who were then in power were not only extremely displeas'd at it , but also infinitely solicitous to find out the author of it , thinking it very improbable that his majesty should write it , in regard of the great disturbances and troubles which for many years he had suffer'd : or at least impossible that he should have writ it all ; for after the attendance of his chaplains was deny'd him and he a close prisoner , they well understood that he could not write any thing without their discovery . they also took that very manuscript which my husband had sent his majesty , and saw that it was none of his majesty's hand-writing . upon this they appointed a committee to examin the business ; of which my husband having notice , he went privatly in the night away from his own house to sir john wentworth's , who liv'd near yarmouth , and him he acquainted with the business , and the great danger he was then in : when sir john did not only promise to conceal him , but also to convey him out of england , it being in his power to give passes to go beyond sea. about this time mr. symmonds was taken in a disguise ; but god in his providence so order'd it , that he sickned immediatly , and dy'd before h● came to his examination : nor could the committee find out any thing by any means whatever ; which alter'd my husband's resolutions of going out of england . now , besides these circumstances , to a●●ert the truth of what i say , i can produce som letters , which , i am sure , will put it out of all dispute . my husband contin●●d at bo●king till the return of his majesty king charles the second ; and upon his restoration , knowing his princely disposition , did not unjustly expect a suitable reward for his endeavors to serve his majesty's father and himself in that book . and meeting with dr. morley , he fell into discourse how sensible he was of the great service which he had don his present majesty and the royal family , in composing and setting forth that excellent piece , call'd the king's book ; and also assur'd him , that it had bin very effectual not only at home , but abroad , to move the hearts and affections of people towards his majesty , instancing in several persons who were most exceedingly affected with it ; and so advantageous he said it had bin to his majesty , that according to his great merit , he might have what preferment he desir'd . dr. morley also told him , that he had acquainted sir edward hyde with the business , and that he did very much commend and admire it : but we have not ( said he ) acquainted his majesty with it , but did assure him , that his majesty did set a high value upon the book , and had commanded dr. earl to translate into latin ; som having taken the pains to put it into other languages before . my husband being encouraged by this discourse of dr. morley's , and shortly after meeting with dr. sheldon ( who he knew was not ignorant that he was the only author of the foremention'd book ) he told dr. sheldon , that since he had bin inform'd that his majesty , out of his princely disposition , would ( without doubt ) when once acquainted with it , reward that service which he had endeavor'd to do his father and himself ; he thought it most convenient for himself , and also that he might be serviceable to his majesty in the diocess of london ( a place where he was well known ) if it would please his majesty to make him bishop of that see. dr. sheldon was pleas'd , with a great deal of gravity to tell him that was a great leap at first . whereupon my husband desisted , and was resolv'd to leave his preferment to god's dispose . soon after this , the king being still ignorant of what he had done , he was by the mediation of a person perfectly ignorant of his merit as to this matter , made bishop of exeter ; all the considerable bishopricks being otherwise dispos'd of . not long after this it pleas'd . god to visit my husband with an infirmity , which he had great cause to fear would ( as it did ) prove mortal to him . this made him resolve to acquaint the king with the whole matter , and the rather , because he saw som persons who were privy to it , desir'd nothing more than to have it conceal'd , and bury'd in oblivion : but my husband was not willing it should be so , in regard he had at that time four sons living ; and they ( he thought ) if he should die , might be capable of his majesty's favour . besides , the duke of somerset was dead , and the bishop of winchester ( the person who was best able to attest it ) was very ill . these considerations made him go to his majesty ; and having the opportunity of discoursing privatly with him , he told him the whole matter as i have related it , and for the truth of it , appeal'd to dr. duppa , then bishop of winchester , and formerly his majesty's tutor . the king then was pleas'd to entertain som discourse with my husband about it , and said that he did often wonder how his father should have gotten time and privacy enough in his troubles to compose so excellent a piece , and written with so much learning . by the extract that was publish'd of this narrative it would seem as if it were somwhat longer ; but this is all that came to my hands , two witnesses attesting . that as far as it goes , it is exactly conformable to the original . what accident hinder'd the rest ( if there be any ) from being copy'd , i cannot certainly tell ; tho' , when ever i com by a true information , i shall ( if occasion be ) publish my knowledg of that particular , in an appendix to this book . the substance of what remains in the abstract , is , that when king charles the second ( as we saw but now ) was made acquainted with this mystery , he gave a promise to dr. gauden of the bishoprick of winchester ; and that the duke of york had also assur'd him of his favor : that upon dr. duppa's death , tho' dr. gauden put the king in mind of his promise , he was only made bishop of worcester , dr. morley having obtain●d the see of winchester : that her husband dying soon after , mrs. gauden petition'd the king , shewing that she was left a widow , with four sons and a daughter ; that it cost her husband 200l . to remove from exeter to worcester ; and pray'd his majesty to bestow the half years rents upon her , which he deny'd , and gave then to another . we learn further from dr. walker , that immediatly upon dr. gauden's nomination to the bishoprick of worcester , he told him , that waiting upon the king the next morning after the bishop of winchester's death , he found a remarkable alteration in him , his majesty being pensive and out of humor ; in which temper he still found him for two mornings after : but having learnt the third day that my lord chancellor had by all his interest press'd the king to bestow winchester on dr. morley , he presum'd to tell his majesty how uneasie he perceiv'd him to be between the honor of his word that he shou'd succeed his friend dr. duppa , and the importunity of those who sollicited for dr. morl●y ; and that therfore he most willingly releas'd his majesty of his promise . here , continues dr. gauden , the king stopt me , and vouchsaf'd to embrace me in his arms , with these expressions ; my lord , i thank you ; and it may not be long ere i have opportunity to shew you how kindly i take it . and in the mean time you shall have worcester ; and , to make it to you as good as i can , all the dignities of that church ( i know not how it comes to pass ) being in my disposal , i give you the diposing of them all during your time , that you may prefer your friends , and have them near about you . it was an ordinary thing with king charles the second thus to forget his promises , which made him frequently uneasie , and occasion'd sir william temple ( whom he had serv'd after this manner ) to fay of him in his incomparable memoirs , that this temper made him apt to fall into the persuasions of whoever had his kindness and confidence for the time , how different soever from the opinions he was of before : and that he was very easie to change hands , when those he imploy'd seem'd to have engag'd him in any difficulties ; so as nothing lookt steddy in the conduct of his affairs , nor aim'd at any certain end . thus we have don with the narrative of mrs. gauden , who was often heard to relate the substance of it to her friends and relations , and who , when dr. n●cholson , then bishop of glocester , did , on her receiving of the sacrament , put the question to her , affirm'd , that her husband wrote that book , which several now living in that city do very well remember . we come at length to the last period of our labor , and that is to shew the invalidity of the facts which are alledg'd to prove charles the first was the true author of icon basilike . and the first evidence we shall hear is his own son and successor , charles ii. who granted his letters patents to mr. royston for printing all his father's works , and particularly this piece , which , says mr. wacstaf , contratradicts what he 's believ'd to have said to my lord angles●y . but with his good leave the conclusision does not follow : for these letters were issu'd out in the year 60 , before dr. gauden gave the king true information ; and it was in 75 , that he told his opinion to my lord anglesey long after he was convinc'd that his father had not written the book . but if king charles the second had dissembled his knowledge of this affair , it had not bin at all a thing inconsistent with this character , but a piece of his grandfather's boasted kingcraft , and which he practic'd on many less pardonable occasions . have not princes in all ages , as well as other men , bin allow'd to keep things secret which it was not their interest should be known , and which are commonly call'd by the name of state mysteries ? how many juggles are us'd by the eastern princes to beget an extraordinary opinion of their persons in the minds of their subjects , who , by the force of such fantastical stories , carry their respect even to adoration ? but what need i go out of england for examples ? when our own kings have for so many ages pretended to cure the king 's evil , by m●erly touching the affected part ; and this power of healing is said to be communicated to them by the blessing of king edward the confessor , one of the weakest and most priest ridden princes that ever wore a crown . all the monkish historians , and particula●ly the abbot of rievalle , who wrote his life , have given us a large catalogue of his miracles : but i wonder why our princes have not also pretended to restore sight to the blind ; for this is also affirm'd of king edward's wonder working touch. 't is strange , that a protestant bishop , should compose a form of divine service to be read on this occasion , when he might as warrantably believe all the other legends of those dark and ignorant times . if i did persuade my self that king charles the second ( who is said to have cur'd very many ) was a saint , it should be the greatest miracle i could believe . but king william , who came to 〈◊〉 us from superstition as well as from slavery , has now ab●lisht this remnant of popery : for it is not , as his enemies suggest , because he thinks his title , which is the best in the world , defective , that he abstains from touching ; but because he laughs at the folly , and scorns to take the advantage of the fraud . so much for the letters patents of charles ii. and we shall consider those of the late king james in their due order . the next witness shall be major huntington , who ( as sir william dugdale relates in his * short view of the troubles of england ) did , thro' the favor of general fairfax , restore to king charles the first , after he was brought to hampton-court , the manuscript of icon basilike written with the said king 's own hand , and found in his cabinet at naseby fight . by the way , they should have said , for the grace of the story , part of the manuscript ; for a good deal of the book was written afterwards , be the author who you please . and they should have told us likewise how general fairfax durst send one part of his papers to the king , when he sent the rest to the parliament ; or , since they would make us believe he was so kind to the king , why he did not restore him all the papers , when 't is very evident , that those which the parliament order'd to be publish'd were infinitely of greater consequence , and made him a world of enemies , which oblig'd the author of icon basilike to write a chapter on this very subject ; whereas the papers in question would probably mollify som of his opposers . but now when all is don , tho' general fairfax was afterwards against putting the king to death , yet he was not at that time dispos'd to grant him any favors , and acted with as hearty zeal against him as any in the nation , which appears by all the histories of those times , as well as by his own and the memoirs of the lord hollis . as for major huntington dr. walker assures us , that he told him , when he heard such a book was publish'd and confidently reported to be the kings , all he said was that he surely believ'd those were the papers he saw him so usually take out of his cabinet , and that he never read one line or word of them . this and sir william dugdaie's testimony are diverse from that of mr. richard duke , of otterton in devon , who writes the following letter to dr. goodal , famous for his zeal on the behalf of icon basilike . sir , i confess that i heard major huntington to say more than once , that whilst he guarded charles the first at holmby-house ( as i remember ) he saw several chapters or leaves of that great king's meditations lying on the table several mornings , with a pen and ink with which the king scratch'd out or blotted som lines or words of som of them . upon which i must also confess that i concluded they were originally from the king ; but others have drawn a contrary argument from the king 's correcting the papers . yet i put this under my hand , that the major told me , that he did suppose them originally from that learned prince , which is the totum that can be intimated from , sir , your humble servant richard duke . then one mr. cave beck writes to dr. hollingworth that major huntington at ipswich assur'd him that so much of the sa'd book as contain'd his majesty's mediations before naseby-●ight was taken in the king's cabinet ; and that sir thomas fairfax deliver'd the said papers to him , and order'd him to carry them to the king ; and also told him , that when he deliver'd them to the king , his majesty appear'd very joyful , and said he esteem'd 'em more than all the jewels he had lost in the cabinet . this major huntington was a strange man to vary so often in his story , and to tell so much more or less to every body that enq●●r'd of him ; but indeed 't is no great wonder that these gentlemen should so widely differ from one another , both as to time and place , as well as to matters of fact , when sir william dugdale has printed under major huntington's name quite another story from the written memorial out of which he had it . in his short view he positively says , as we read before , that the manuscript was written with the king 's own hand : but in his warrant for this , it is only said , as mr. wagstaf himself acknowledges , that all the chapters in it were written by the hand of sir edward walker , but much corrected with interlineations of the king's hand , and that the prayers were all so . now , to shew further how cautiously people should rely on sir william dugdale , and historians like him , we shall produce another remarkable instance . in the book before-quoted , he expresly writes , that mr. herbert did often see the icon basilike while he waited on the king in the isle of wight ; wheras all that sir thomas ( for he was knighted after the restoration ) has said in the manuscript which sir william perus'd , and wherof mr. wagstaf has printed an abstract , is , that he had there the charge of the king's books ; and that those he most read , after the sacred scriptures , were bishop andrews's sermons , hooker's ecclesiastical policy , villalpandus on ezekiel , sandy's paraphrase on the psalms , herbert's poems , the translation of godfrey of bulloign by mr. fairfax , of orlando furioso by sir john harrington , and spencer's fairy queen ( to which he might have added pembroke's arcadia . ) and at this time it was , as is presum'd , ( continues sir thomas ) that he compos'd his book , call'd suspiria regalia , publish'd soon after his death , and entitul'd , the king's portraiture in his solitudes and sufferings : which manuscript mr. herbert found among those books his majesty was pleas'd to give him , those excepted which he bequeath'd to his children hereafter mention'd . in regard mr. herbert , tho' he did not see the king write that book , his majesty being always privat when he writ ; and those his servants never coming into the bed chamber when the king was privat , til he call'd ; yet comparing it with his hand-writing in other things , he found it so very like as induces his belief that it was his own , having seen much of the king's writings before . here sir thomas only presumes the king might write the book in the isle of wight , and directly says he never saw the king write it , nor the book it self till after his death ; but sir william affirms from these very papers ( for they are said to be written at his request by sir thomas ) that he often saw it in the isle of wight when he waited on the king in his bed-chamber . 't is to be observ'd , that the title of suspiria regalia is as agreeable to mrs. gauden's narrative , as the rest of the particulars are different from sir william's relation . before we examin the force of sir thomas's testimony , we must first consider what is said by mr. levet , who attended the king at the same time and place . in short , he says , that of his own certain knowledg he can depose the book was truly the kings , having observ'd his majesty oftentimes writing his royal resentments of the bold and insolent behavior of his soldiers when they had him in their custody : that being nominated by his majesty to be one of his servants during the treaty in the isle of wight , he had the happiness to read the same oftentimes in manuscript under his majesty's own hand , being pleas'd to leave it in the window of his bed-chamber : and that when the king was remov'd to hurst-castle , he had the charge of this book , and a cabinet of other papers , which at the said castle he deliver'd again to his majesty ; where , by the way , he does not inform us if the book was distinctly given him from the cabinet , or that he only concluded it was in it . here are several very observable circumstances : as , first , that altho' mr. herbert who was of the king's bed chamber , never saw him write a syllable of this book , his ( majesty , he says , being always in privat , when he wrote , and his servants never coming into his bed-chamber till he call'd ; ) yet mr. levet , a page of the back stairs , often saw him write , knew what he wrote , and could read the book when he pleas'd . then that the king , who is said to value this book more than all his jewels , should so carelesly leave it in his bed-chamber when he was abroad , and where mr. herbert and others , nay the very soldiers might see it as well as mr. levet , is not very likely . and lastly , that the king should have so much leisure to mind this book during a treaty with his subjects , or would lose any time in writing of it , when the business in agitation concern'd no less than his re-establishment or abdication , is not credible ; besides , that there is nothing particularly written concerning the insolence of the soldiers in all icon basilike . and i have talk'd with persons of quality and good reputation now alive , who had much more of his majesty's company and confidence in the isle of wight than mr. levet either shar'd , or could reasonably expect ; but yet they neither dreamt of this business then , nor believ'd a jot of it afterwards , as well knowing how the king spent his time in that place . but now supposing mr. levet's relation to be all true , yet it is very from amounting to a proof , that king charles the first was was the real author of icon basilike , which is the point in question ; and not whether he interlin'd or transcrib'd it , which he ought to have don , if he had a mind it should pass for his own : besides that dr. gauden sent it to him for that very purpose , to be corrected , allow'd , or laid aside , as his majesty should think fit . but tho' the king in all reason might , and i really believe did , correct or interline a part , and perhaps transcribe the whole book ; yet i can by no means be persuaded that he could find leisure enough to write so many copies of it in his solitudes and sufferings , in the midst of treaties , in the hurry of removals , while he meditated his escape , and was strictly observ'd by his guards . but these gentlemen tell us of as many copies , as the papists shew heads of st. john baptist , or quarts of the virgin mary's milk. mr. herbert had one left him by the king for a legacy ; charles the second ( as dr. canarifs writes to mr. wagstaf ) shew'd another to mr. wood , a commishoner from the scotish kirk at breda ; and who knows which of these , or whether it was either of them , that mr. levet deliver'd to the king at hurst-castle ? but why , in the name of god , is none of these ever since produc'd ? how came this prince's autographs to be thus neglected , when his day is so strictly observ'd ? this is a piece of respect that 's usually paid to less considerable persons ; and i believe either of the universities , would readily give five hundred pounds to have such a copy plac'd in their library , tho' if they had the manuscript , it would make nothing at all for their purpose . now let us consider the the force of all those testimonies join'd together , which is , that one saw the king write he knew not what , but believ'd it might be this book ; another observ'd him writing his resentments against the rude behavior of the soldiers , and so was ready to depose of his certain knowledge , that icon basilike was his own ; a third presumes the king might write it , because he read a great many books ; and they unanimously conclude , that he was the genuin author , because the book was written with his own hand ; all which testimonies , considering the promises , prove no more nor less than that the king could write and read , which was never deny'd by any that i know . it is further urg'd by the admirers of this famous book , that mr. royston had it to print as from the king , in which all sides are agreed , and signifies nothing to the merits of the cause ; for , be sure , the bookseller was not made privy to the secret. and as for the anonymous authors of two books which are alledg'd by mr. wagstaf , we shall hear and examin them when they 'll please to tell us their names , tho' all they have to say is answer'd already . when dr. hollingworth tells us who are his sufficient witnesses , we shall likewise consider their evidence ; for such affirmations must go for nothing in proving a fact of this nature , and may well serve for a flourish , but not for an argument , no more than several more assertions of his concerning this ma●ter , which were exploded by other hands , and not defended by mr. wagstaf . mr. le pla minister of finchingfield writes to dr. goodal , that one william allen , who collected his tythes for two years , and was formerly a servant to dr. gauden , affirm'd to him , that the doctor told him he had borrow'd the book , and was oblig'd to return it by such a time ; that ( besides what other time he might imploy in it ) he sat up one whole night to transcribe it ; that he sat up in the chamber with him , to wait upon him , to make his fires , and snuff his candles : and mr. le pla thinks ( for he 's not positive ) it was from mr. symmonds of rayne that he said the doctor had borrow'd the book . dr. hollingworth has formerly affirm'd this story of symmonds's , who indeed assisted afterwards in printing the book at london ; but was so far at this time from living at rayne in the neighborhood of bocking where dr. gauden dwelt , that as dr. walker shews , mr. symmonds was long before sequestred for his loyalty , fled to the king's quarters , and one mr. atkins plac'd in his room by the parliament . nor is it credible that dr. gauden , whether he meant a a fraud or not , should give an account of his studies , much less discover the secret of this book for no reason in the world , to never so trusty a servant , especially to one that was to look after his fire and snuff his candles . now we com to the late king james's letters patents to mr. chiswel for liberty to print his father 's works ; for they are urg'd as an argument that he thought icon basilike genuin , tho' this book be not specially mention'd in these letters , which are general , and refer not to those of his brother in 60. but here i must beg leave to relate a story that will give som light to this matter . in the year 1677 , the house of commons having voted two months tax for the more dccent interment of charles i. and to raise a monument for him , mr. chiswel , being mr. roysion's son in law , thought of a project that would answer the end of the parliament , and not be unserviceable to his father , with whom he was concern'd in trade : and it was , that a part of that sum might be appropriated towards bearing the charge of an impression of the king's works , wherof every parish in england should be oblig'd to have a copy , and to chain it in the church ; which , in his opinion , would prove a more glorious and lasting monument than any could be fram'd of brass or marble . this thought was very well lik'd by several great men of the church and state , who shew'd themselves ready to promote it ; and he did not , we may imagin , spare any cost or labor to have it succeed , tho' 't is well known how little charles the second himself encourag'd it . but the distrusts arising afterwards between the king and people , the heats in parliament , and particularly the popish plot , broke this , and all such designs to pieces : so that there was no farther mention of any monument for his father . but when the duke of york mounted the throne , and had given assurances of his favor to the church of england , mr. chiswel thought again of rev●ving his project , and employ'd sir roger l estra●ge to procure him only king james's recommendatory letter ; for he did not expect any thing from parliament as before , only 〈◊〉 how agreeable this would seem to the king's design ( if it were real ) of bege●●ing a confidence of himself in the church . this request the king icon , giving for his reason , that 〈◊〉 basilik● was not his father's book , and he could not therefore in conscience recommend it as his . mr. chiswel being inform'd of this resolution by sir roger , answer'd , that he thought he could accommodat the matter : for since the publishing of the rest would signifie nothing without the addition of icon basilike , he would remove it from the front where it stood in the former edition , and place it in the rear after finis , as books of uncertain authority use to be printed . to this the king consented , on condition som expressions which he thought injurious to the monarchy should be left out : with which mr. chiswel said he could by no means comply , as being a disingenuous practice towards any author , and a great abuse on the public ; but propos'd , as another expedient , that those words should be put within crotchets . and thus icon basilike stands now printed after the end of the second part of the king's works of the edition of 86 , by mr. chiswel , who told me this story himself , not to gratifie or injure any side , but as a matter of fact , wherein he was personally concern'd ; and from whence he draws no manner of inference . the royal brothers said the same to several others besides my lord anglesey , and particularly to som eminent persons now living , who told me so much themselves , with a liberty of mentioning their names , which , after all that has bin offer'd , i see no necessity of doing . that nothing may be wanting i shall in the last place consider what is objected to the prayer us'd by the king as his own in the time of his captivity ; but is , with very small variation , the same that is said by pamela to a heathen deity in sir philip sydney's arcadia . this discovery , as we said before , was first made by milton in his iconoclastes . but dr. gill affirms , that his patient henry hill the printer said it was put in by a contrivance of milton , who catching his friend mr. du gard printing an edition of icon basilike , got his pardon by bradshaw's interest , on condition he would insert pamela's prayer to bring discredit on the book and the author of it . i wonder at the easiness of dr. gill and dr. bernard to believe so gross a fable , when it does not appear that du gard , who was printer to the parliament , ever printed this book , and that the prayer is in the second edition publish'd by mr. royston , whose evidence is alledg'd to prove the genuinness of the book . and if the king's friends thought it not his own , what made them print it in the first impression of his works in folio , by royston in 62 , when milton could not tamper with the press ? or why did they let it pass in the last impression in folio by mr. chiswel in the year 86 , when all the world knew that it was long before expos'd in iconoclastes ? after this i need not go about to shew that dr. gill had no reason for the great opinion he entertain'd of henry hill , and how little he consulted his own reputation by asserting that no man was better vers'd in the secret history of those times ; that he was intrusted with intrigues by the great ones of that government , who , as all the world knows , manag'd their affairs after another rate . nor will i insist upon his turning papist in king james's time to becom his printer , as he was oliver's before , or any other circumstance to lessen his credit , since it appears that what he averr'd is inconsistent with matter of fact , mr. royston , and not du gard , having publish'd the celebrated prayer which i add in this place laid parallel with the original . the prayer of king charles , stil'd a prayer in time of captivity , printed in pag. 94. of his works , 1686 ; and also in icon basilike . o powerful and eternal god , to whom nothing is so great that it may resist , or so small that it is contemn'd , look upon my misery with thine eye of mercy , and let thine infinite power vouchsafe to limit out som proportion of deliverance unto me , as to thee shall seem most convenient . let not injury , o lord , triumph over me , and let my fault by thy hand be corrected ; and make not my unjust enemies the ministers of thy iustice. but yet , my god , if in thy wisdom this be the aptest chastisement for my unexcusable transgressions , if this ungrateful bondage be sittest for my over-high desires , if the pride of my ( not-enough humble ) heart be thus to be broken , o lord , i yield unto thy will , and cheerfully embrace what sorrow thou wilt have me suffer ; only thus much let me crave of thee ( let my craving , o lord be accepted of , since it even proceeds from thee ) that by thy goodness , which is thy self , thou wilt suffer some beam of thy majesty so to shine in my mind , that i , who in my greatest afflictions acknowledg it my noblest title to be thy creature , may still depend considently on thee : let calamity be the exercise , but not the overthrow of my virtue . o let not their prevailing power be to my destruction ; and if it be thy will that they more and more vex me with punishment , yet , o lord , never let their wickedness have such a hand , but that i may still carry a pure mind and sledfast resolution ever to serve thee without fear or presumtion , yet with that hum-confidence which may best please thee ; so that at the last i may com to thy eternal kingdom , through the merits of thy son , our alone savior , jesus christ . amen . the prayer of pamela ( to a heathen deity ) in pembroke's arcadia , pag. 248 , 1674. o all-seeing light , and eternal life of all things , to whom nothing is either so great that it may resist , or so small that it is contemn'd , look upon my misery with thine ey of mercy , and let thine infinite power vouchsafe to limit out som proportion of deliverance unto me , as to thee shall seem most convenient . let not injury , o lord , triumph over me , and let my faults by thy hand be corrected , and make not mine unjust enemy the minister of thy justice . but yet , my god , if in thy wisdom this be the aptest chastisement for my unexcusable folly , if this low bondage be fittest for my over-high desires , if the pride of my not-enough humble heart be thus to be broken , o lord , i yield unto thy will , and joyfully embrace what sorrow thou wilt have me suffer ; only thus much let me crave of thee ( let my craving , o lord , be accepted of thee , since even that proceeds from thee ) let me crave even by the noblest title which in my greatest affliction i may give my self , that i am thy creature , and by thy goodness , which is thy self , that thou wilt suffer som beams of thy majesty to shine into my mind , that it may still depend confidently on thee . let calamity be the exercise , but not the overthrow of my virtue ; let their power prevail , but prevail not to destruction ; let my greatness be their prey : let my pain be the sweetness of their revenge ; let them ( if so it seem good unto thee ) vex me with more and more punishment ; but , o lord , let never their wickedness have such a hand , but that i may carry a pure mind in a pure body ; and pausing a while ; and o most gracious lord , said she , whatever becomes of me , preserve the virtuous musidorus . conclusion . i hope by this time i have satisfy'd mr. blackhall , since i have not only laid together the first testimonies concerning this matter , but also answer'd the exceptions that were made to those testimonies , and disprov'd the fresh evidence which was produc'd no the behalf of icon basilike . but if he 's offended at my performance he may thank himself ; seeing without his causeless provocation i had never written a word more on this subject , as i shall not do hereafter , unless for as justifiable a reason : for notwithstanding i may not answer every scribler , yet i 'll be misrepresented and abus'd by no body worth my notice . indeed mr. blackhall is not the first who has occasion'd controversies by a thirtieth of ianuary segmon . every body knows how much the observation of that day was abus'd in the two last reigns by servil flatterers , who , not content to run shameful parallels between the sufferings of our savior and the king ( wherein the latter was often made to exceed ) they taught the people the ridiculous doctrin of passive obedience , as they allow'd the prince an unlimited and despotic power . this render'd those persons justly odious to the nation , and made sober men frequently wish that such an opportunity of doing mischief might be taken away from those who fail'd not to improve it to the utmost . it was likewise observ'd how much these sermons contributed to raise animosities and feuds in the kingdom , and to continue the fatal distinctions of names and parties , which every good man should desire might be abolish'd , or bury'd in eternal oblivion . besides that for many weighty reasons such days ought not to be perpetuated , or otherwise in a little time ours will be as full as the roman calendar : wherfore i readily approve of the learned bishop of salisbury's opinion , that our deliverances should wear out the memory of such tragical accidents , which no body pretends to justify ; and indeed i think it very reasonable ( if our legislators be of the same opinion ) that the commemoration of his present majesty's landing to deliver us from slavery on the fifth of november , should hereafter take place of the thirtieth of ianuary . other holydays have bin recommended to a constant observation , tho' they are since grown into disuse , or are legally abolish'd , which the best friends of the clergy desire may be the fate of that day out of their respect to the church : for these sermons do constantly put the people in mind of that set of men who preach'd 'em out of their liberties in former times ; and the honest clergy themselves are still under an unhappy necessity of saying many things , that ( let 'em think what they will ) are not extremely pleasing to the body of the nation . the descendants of those concern'd in that act , and many of 'em far from approving it , conceive themselves unkindly us'd in most of those discourses ; nor are the posterity of the greatest royalists in a better condition , if that be a national guilt that 's never to be expiated , tho' neither they nor their ancestors consented to it ; to say nothing of the frequent intermarriages and other tyes between both the parties . if the extravagancies of those sermons had terminated with the late reign , few people , perhaps , would trouble themselves now about what 's past , unless constrain'd to it by som officious chaplain : but they cannot endure to hear the members of the parliament of 40 so infamously branded , considering how lately they were oblig'd themselves to assert their laws and liberties against the martyrs son , who violated and broke them at his pleasure : and in this sense many were of opinion that king charles's blood lay heavy on the nation , which made them for the ease of the same to shake off the burden of king james . som , who otherwise honor the memory of king charles the first , are angry to hear him , in mr. blackhall's language , call'd the best of kings , and the best of men ; when they consider especially , that the apostles were men , and that several persons among the greek and roman heathens , did infinitly excel him in all moral and heroic virtues . as for princes , if good manners could not make mr. blackhall except the present king , justice at least might well oblige him to do it . king william has never dispens'd with express laws in favor of popish recusants . he never protected any of his chaplains against the parliament for preaching up arbitrary power . he never requir'd soldiers to be try'd by martial law in time of peace ; nor levy'd loans or ship mony contrary to law , much less imprison'd , fin'd or banish'd such as refus'd to pay those illegal taxes . he does not countenance any sibthorps , manwarings , or mountagues to teach his subjects non-resistance , or to compliment himself with arbitrary power . he is so far from sending for foren troops to enslave the nation , that he readily sent those away which he kept here by law , as soon as he understood the kingdom had no further need of their service . he does not use to imprison members of the house of commons for using that freedom of debate which is essential to their constitution . he never threaten'd to betake himself to other councils than his parliament ( as charles the first did ) saying that parliaments were in his power , and that he might grow out of love with them . nor is it known that he went into the house of commons to demand any of their members ; no more than he has seiz'd the customs without any act to impower him . he never promis'd ( as king charles did in a letter to his queen ) that he would take away all the penal laws against roman catholicks as soon as he should be able , nor any thing else of this nature : for these are only a few instances , not to blacken that prince , but to shew how little som sort of people seem to value his present majesty for generously restoring the constitution , and for so willingly passing many excellent laws for enlarging or securing the liberty of his subjects ; as well as for always paying such a deference to parliaments , which he not only assembles willingly , but likewise , according to ancient custom , annually . in short , if king charles the first was the best of kings , the late king james is not half so bad as i think him : nor is there any doubt , if a second restoration ( which god and all freemen forbid ) should ever happen , but that the abdication-day would be appointed as a perpetual fast. what mr. blackhall thinks of dispensing with the laws and acting without , or contrary to them , we may guess , when he says , that king charles's greatest enemies could not charge him with any vice or immorality ; as if only whoring , drinking , or swearing were immoral practices . since this king ( who truly was not the worst ) must needs be counted the best of men , i do not much wonder that mr. long of exeter was for having som portions of his pretended book read in the church for the further enlightning of our understanding : nor that dr. perinchiff should tell us in his life how som purchas'd chips of the block on which he was beheaded , and parcels of the sands discolor'd with his blood , as also som of his hair , hoping , continues he , they would be a means of cure for that disease , which our english kings , through the indulgence of kind heaven , by their touch did usually heal : and it was reported that these reliques , experienc'd , fail'd not of the effect . now who can laugh at the popish legends , and be serious when he reads this passage ? wheras , if there was ●ver any power in england of curing the king 's evil , it was plainly lodg'd in the people . before i conclude , i must remark , that tho his pretended friends were so ready to father such books on charles the first wherein he had no hand , yet they industriously left out of his works a letter to pope gregory xv , whereof i can prove him as evidently to be the author as cicero or virgil may be entitul'd to the philippicks and the aeneids . there is an interpolated copy of it in the first volum of rushworth's collections : it is rightly inserted in the quarto edition of a book call'd cabala , or mysteries of state : it is also in the italian mercury of vittorio siri : in du chesne's french history of england , scotland and ireland : and in several spanish and italian authors . pope urban viii mentions it in the letter which he likewise sent this prince , with another to his father king james ; both which may be read in rushworth's collections . now was not the omitting of this letter a notorious fraud , since that it alone , with those letters which the parliament publish'd to disgrace him , and a few pieces besides , make up all his genuin writings ; for as to those messages , propositions , declarations , treaties , and other public papers , which fill that bulky folio they call his works , whoever takes them to be his , is likewise capable of believing he was the true author of icon basilike . this is all i had to write concerning this famous book , not to reflect on the memory of charles the first , but in my own vindication ; being a liberty not deny'd me by equity or law , and which , if i neglected to improve , i should be more unjust to my self than my adversaries , whose malice i shall readily forget , and heartily pray god to forgive . finis . notes, typically marginal, from the original text notes for div a62841-e1110 joh. 8. 5. * dicit augustinus ( de consensu evangel . l. 1. c. 7. ) quod ipse dominus ni●il scripserit , ut aliis de illo scribentibus necesse sit credere . † salvator nullum volumen doctrinae s●ae proproprium dereliquit , quod in plerisque ; apochryphorum deliramenta confingunt . hieronym . in commentar . ad ezechielis , cap. 44. notes for div a62841-e1410 * origen . contr . cels. l. 5. * stromat . l. 2. & 5. contra cel● . l. 1. de princip . l. 3. * advers . haeres . l. 4. c. 3 ▪ stromat . l. 1. 2. 4. 6. princip . l. 1. c. 3. l. 2. c. 1. homil. 10. in hos. & 〈◊〉 pa●sim . † l. 1. contr . haeres . euseb. hist. eccles. l ▪ 4. c. 14. phot. 〈◊〉 126. * contra haeres . l ▪ 3. c. 3. stromat . l ▪ 1 , 4 ▪ 5 , 6. de princip . l. 2. hist. eccles. l. 3. c. 16 , 36. l. 4. c. 22 , 23. † contra haeres . l. 5. c. 28. hist. eccles. l. 2. c. 26. * hom●l . 6. in luc. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ep. ad ephes. luc. 1. 1 , 2 , 3. * 〈…〉 personas evangel●i . 〈◊〉 haeres . l. 3. 11. ezek. 6 , 6 , 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hist. eccles. l. 3. c. 3. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 c. 25. * let the third and twenty first chapters of the ecclesiastical history of eusebius be consulted , with what st. ierome has written on the same subject . 〈…〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 origen . l. 2 contra ce●● . † solius hilii p●tatis testamentum non potuisse corrumpi ; solum non habere aliqu●d quod in se debea● imp obari : p●aesertim q●o● n●c ab ipso scriptum constat , nec ab ejus apostolis : sed lonpo post tem●●●e à quib●idam ince●ti nominis viris , qui , ne 〈◊〉 non 〈…〉 scribent●bus qu●● 〈…〉 apos●olo●um nomina , partim eo●●m qu● 〈…〉 scriptorum suorum 〈…〉 , a●●eve●anies ●ecundum ●os se scripsisse quae sc ipserint . quo magis mihi videntur injuria gravi affe●●sse discipulos christi , quia quae dissona iidem & repugnantia sibi scriberen● . ea referrent ad ipsos , & secundum eos hae● scribere se promitterentur evangelia , quae tantis ●int reserta erro●ibus , tantis contrarietatibus narrationum simul a●●●ntentiarum , ut nec sibi pro●sas , necinter se conveniant . quid ergo aliud est quam calumnia●i bonos , & christi discipulorum conco●dem c●tum in crimen devocare discordi●● . augustin . contra faust. l. 32. c. 2. * multa à majoribus vestris eloquiis domini nostri in●erta verba sunt , quae 〈◊〉 signata ipsius cum ●jus f●de non congr●unt 〈◊〉 sertim quia , ut jam saepe pr●batum à nobis 〈◊〉 nec ab ipso haec sunt , 〈…〉 sed mu●●a post 〈…〉 quibus , & ipsis inter 〈…〉 judaeis , per sama● 〈…〉 qui tamen omnia eadem in apostolo●um domini conserentes nomina , vel ●orum qui secu●i apostolos viderentur , errores ac mendacia sua secundum eos ●escripsisse mentiti sunt . augustin . ibid. l. 33. c. 3. * latitabant usque ad recentiora illa , seu traj●ni , seu e●iam fortasse ●●driani tempora , in privata●um ecclesir●m , seu e●iam hominum s●r●niis scripta illa canonica , nè ad ecclesiae catholi●● notitiam perveni●ent . aut si in publicu●●ortasse p●odi●●sent , adhac tamen tanta scripto●●m apo●●yphorum , pseudepig●aphoru●●●e turba obru● bantu● , ut ab iis internosci non possent , quin novo opus esset examine , novoque tef●●monio . et ab illo novo testimonio , q●o ●actum est ut ab apocryphis falsoque apostolorum nomine insigni●is scripta eorum genuina dist●●guerentu● , pendet omnis iila quam deinceps ob●●ne●an● , & quam hodieque obtinent in eccl●sia catholica scripta vera apostolica , auto●i●as . atqui recen●●or ill● canonis attestatio iisde●● erat incommodis obnoxia quibus & nost●●e 〈◊〉 , quos vid●t lren●●●● audivi●que , traditiones ; erat enim illa tanto intervallo ab origine remota , nec plurium esse poterat quam eorum qui etiam remotiora illa tempora attigerant . atquì certè ante illam epocham , quam dixi trajani , nondum constitutus est libro●um sacrorum canon , nec receptus aliquis in ecclesia catholica lib●orum cutus numerus , quos deind● adhibere oportuerit in sacri● fidei causis dijudicandis , ne● rejecti haereticorum pseudepigraphi , monitive ●idel●s , ut ab eorum usu deinde caverent . si● autem vera apostolorum scripta cum apochryp●●● in iisdem volaminibus compingi solebant , ut nulla pro●sus no●a aut censura ●cclesiae publica constaret q●●a quibus essent antefetenda . habemus hodi●que horum tem●orum scriptores ecclesiasticos luculentissimos clementem roman●m , b●rnabum , hermam , ●gnatium , polycarpum , qui hoc nimirum scrip●●●t , quo illos nominavi ordine , omnes reliquis ●●●●i test 〈◊〉 . sc●iptis ( exceptis judae , & j●annis utriusque ) 〈◊〉 at novi testamenti in h●●ma ne qu●dem unum locum inveneris . apud reliquos nè unum quidem evangelistam nomine suo compellatum . et ●i quos loeos fo●●è proserant quibus similia i● nostris leguntur ●vangeliis ; ita tame● ill●s mutatos ut plurimum interpolatosque reperies , ut seiri nequeat an è nost●is illos , an ex aliis produxe●int apocryphis evangeliis . sed & apocrypha adhibent iidem aliquoties , quae 〈◊〉 est in ho●iernis non hab●i evange●●i . vt inde con●●et nullum adhue inter apocryp●●os canonicósque novi testamenti libros constitutum esse ab ecclesia discrimen , praesertim si & illa quoque accedat observatio quod censuram nullam apocryphis adjungant ; ●ed nec aliam aliquam notam unde possit lector colligere minus illos apocryphis tribuisse , quam veris tribuerint evangeliis . inde prona est suspicio siqua fortè lo●a produxerint cum nostris consentientia , nullo ●amen certo id factum esse consilio , quo cons●itutum fuerat res dubias è canonicis esse confirmandas ; fierique adeo posse ut & illa similia ex aliis tamen , quam quae habemus , deprom●a fuerint evangelii● ▪ sed quid ego libros memo em minin è canonicos ? nè quidem è cano●● is 〈…〉 constat ecclesiae inpotu●s●e evangeli● , atque ecclesiasticis in usu ●uisse vulgari . non ●olent ill●us aevi scriptores ●ovi test●menti locis scripta sua velut opere 〈…〉 , qui tamen recentiorum mos est , qui & suus erat in illis quas agnoscebant ipsi scriptu●is : veteris enim testamen●i libros proferunt saepissimè , pro●●● i procul●ubio & no●i testamenti scripta , si & illa 〈◊〉 in canonem recepta . essatum domini nostri profort sanctus paulus , act. 20. 35 〈◊〉 ▪ scripto al●quo produxit , non 〈…〉 evangelio . sic lat●●rant in 〈◊〉 ●●rrarum angulis . in quibus scripta fuera●● , evang●lio , ut ne quidem re●cive●int recentiores evangeli● quid scripsis sent de i●●dem rebu● antiqu●o●●s aliter foret ne tot essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae ferè à prima usque canonis constitutione eruditorum h●minum ingenia exercuerint . ce●●è sanctus lucas si genealogiam illam domini in matthaeo vidisset , non alia● ipse , nihilque fe●è habentem communè , produxisset , nè quidem minima consilii tam diversi edita ratione . et cum novae scriptionis edit in praesatione causam , quod ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrationibus adjutus eam fue●it aggressus , id planè innuit desti●utos hoc subsidio suisse visorum à se evangeliorum auctores , ita nimirum non fuisse ipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nè quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum cura aliqua & se sulitate consuluerínt , vacil●are proinde meritó ●ue dubiam eorum fuisse fidem ; ut planè alios fuisse necesse sit evang●licae h●storiae scritores a lu●● visos , à nostris , quos habemus , evangelistis . dissert . 1. in iren. 99. 38 , 39. act. 20. 35. notes for div a62841-e5410 * de baptismo , c. 17. etiam hiero●ym . in catalogo scriptor . eccles. * p. 380. three heavenly treatises, concerning christ [brace] 1. his genealogie, 2. his baptisme, 3. his combat with sathan : together vvith deuout meditations, for christian consolation and instruction / by mr. william cowper ... cowper, william, 1568-1619. 1612 approx. 317 kb of xml-encoded text transcribed from 183 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a19506 stc 5936 estc s1075 20041716 ocm 20041716 23620 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19506) transcribed from: (early english books online ; image set 23620) images scanned from microfilm: (early english books, 1475-1640 ; 1727:6) three heavenly treatises, concerning christ [brace] 1. his genealogie, 2. his baptisme, 3. his combat with sathan : together vvith deuout meditations, for christian consolation and instruction / by mr. william cowper ... cowper, william, 1568-1619. [24], 326 [i.e. 324], [17] p. printed by t.s. for iohn budge, and are to be sold at his shops, at the great south doore of paules, and at brittaines bursse ..., london : 1612. each treatise has special t.p.; special t.p. for baptisme of christ appears at end of third treatise. signatures: a⁸(-a1) b-z⁸. numbers 295 and 296 skipped in pagination. reproduction of original in the british library. includes bibliographical references and index. the genealogie of christ -the baptisme of christ -the combat of christ with sathan -meditations for instruction and consolation. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the 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those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -temptation. jesus christ -genealogy. jesus christ -baptism. meditations. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2003-08 sara gothard sampled and proofread 2003-08 sara gothard text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion three heavenly treatises , concerning christ : 1 his genealogie . 2 his baptisme . 3 his combat with sathan . together vvith deuout meditations , for christian consolation and instruction . by mr. william cowper , minister of gods word . london : printed by t. s. for iohn budge , and are to be sold at his shops , at the great south doore of paules , and at brittaines bursse . 1612. to the right noble lord , iohn , earle of montrose , lord graeme and mugdok , one of his maiesties most honourable priuy counsell in this kingdome . my lord , i haue beene bold to publish these treatises , vnder your honourable name , not for any light , that by them can accresse to that treasure of knowledge , which is in your noble minde , but that ( so farre as i can ) i might make euident to others , for imitation , that grace which god hath made so eminent in you . i may truely say , there is no qualitie , which in the iudgement either of learned ancients , or recents , hath beene required , to complete nobilitie , lacking in you . your honour being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , noble by birth ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , generous by manners , such as retaine , yea , by vertue encreases , the honour of your honourable fathers . it passed among the ancient wise men in a prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because commonly it fals out , that children of worthy men , comming short of their fathers vertue , derogates to their glorie : aequat rara patrem soboles : and therefore in them qui clariores genere cens●ntur , it was euer thought an high commendation , maiorum famam sustinere ; like as no greater shame can be to them of that ranke , then when by their ignoble life , they quench the light of their noble stock , et generi suo dedecori sunt . it is now twelue hundreth years since your honourable name hath beene famous in this kingdome : but which is much more , and wherein , in my iudgement , it is marueilous , the first mention of your tribe , in the story , doth not record the rising therof from a small estate vnto an higher , as it doth in many peeres of the land , who for their vertue also were aduanced ; but at the first sight , it presents your worthy predecessor standing in the highest top of honour , wherein a subiect can be : for not onely was he then brother in law to king fergus the 2. but for his wisedome , valour , & manhood , by consent of the nobles , both scots & picts , then gathered to battell , he was chosen , as meetest chieftaine , to demolish that diuision-wall of abircorne , stretching from the east sea , to the west , built first by victorine , and fortified thereafter , more strongly , by gallio , both of them romane lieutenants ; but more victoriously , first & last , broken down by the valiant graeme , in presence of both the kings , that so a way might be prepared to their armies , to make irruption vpon the romans , for which , vnto this day , the remanents of that worke , beares the name of graeme his ditch , when himselfe is gone . facta ducis viuunt , operosaquè gloria rerum . haec manet . it is true , there are many honourrable families in this land , who communicate with you in the same name : but that this is the honour of your house , is euident , not onely by the lands , bordering with that wall , possessed as yet by your l. and was , as the story recordeth , one of the motiues why that waighty charge was committed to your worthy ancestors ; but in this also that the remanant families , who come vnder the communion of the same name , hold lands of your house , from which , as from a most ancient stocke , they as sproutes and branches , haue growne and sprung out . and of this , as it is euident , that your honourable house is more ancient then the chronicle can declare , so doth this greatly increase the glory of it , that it hath continued in honour euer since , euen to the daies of your noble father of famous memory , who for fidelitie to his prince , loue to his countrey , equity toward all men , after he had borne many other offices of honour , was in his olde age honored to be his maiesties high commissioner , and also great chancellor of this kingdome : his house like the open court of ahasuerus his palace , wherein hee banquetted his people , euer plenished ▪ and patent to such , as pleased to resort . in a word , no lesse honourable in this kingdome hath your familie beene , then the tribes either of leontis , or aeantis , among the athenians , for their feates of armes , and glorious victories atchieued in battell ; or among the romanes , these fiue principall families , vitellij , fabij , antonij , potitij , mamilij , who for their most ancient discent , were called aborigines . but howsoeuer these be great things , yet are they not the greatest , which doe commend you , virtute decet , non sanguine niti . it is a miserable pouertie , where a man hath no matter of praise in himselfe , but must borrow it from others . miserum est aliorum incumbere famae . yea , the more honourable the parentage is , the greater is the shame of him that degenerates from it , and so becomes indignus genere . perit omnis in illo gentis hono● , cuius laus est in origine sola . here then is your greatest praise , that as you are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lineally discended of so noble , and ancient , a stocke ( for no writ , nor memory of man , can record the interruption of your line ) so are you the vndoubted heyre of those vertues , which shined in them , wisedome , declared in doubtsome and difficult matters : manhood , tryed , as we say , in discrimine : truth , fit enim quod dicitur , your words are sufficient warrants to such , as know you . noble manners : veram nobilitatem testantur facies & mores : these are insignia numina diuum . and beside these , beautified with other two rare graces , wherunto they , in regard of their times , could not attain , at least , in the like measure , pietie and erudition : your honour being learned , not onely in the common languages of the most famous countries of europe , but in the three most renowned languages , whereby as yee haue attained to the knowledge of liberall sciences , so doe ye stil conserue and dayly encrease it , by diligent reading , and conference with the learned : who for learning are loued , and honoured by you : nam quae mox imitere legis nec des●nit vnquam , tecu●…●…rataloqui , tecum romana vetustas . that which the wise k. salomon said of beauty without discretion , the like may be said of honour without erudition ; it is as a ring in a swynes snout : and therefore hath the learned , expressed erudition , by the name of humanitie , both because the care and study of sciences , is committed to man onely , among all the creatures , and for that man without erudition , is liker a beast , then a man. turpe est viro principi parem dignitatisuae virtutem non afferre . and these two , honour , and erudition , shine so much the more cleerely in you , that they are both crowned with singular and vnsimulate pietie , both professed , and practised , and that in a time of reu●lting , & great defection : yea , in most dangerous places , euen there where sathan hath his throne : for this is no small argument of true religion , deepely rooted in your heart , that hauing trauelled through italy , rome , and other parts of the popes dominions , heard , and seene all those allurements , which carrieth away instable minded men , not rooted , nor grounded in christ , after the loue of that richly busked babilonish whoore , your lordship hath returned home vnspotted , neither burnt with their fire , nor blacked with their smoake : not vnlike those three children , who came forth out of nabuchadnezzars fire , and had not so much as a smell thereof on their garments . this pietie , euen in the iudgement of them , who had no more but natures light , was esteemed the highest matter of a mans praise , maiorem virtutem religione , & pietate in deum , nullam in humano genere inueniri quisque sibi persuadeat . the reason hereof is giuen by diuines , illuminate with the light of the word , to be this , that by pietie , and holinesse of life , we ascend ad primarium illud bonum vnde originem traximus : and therefore the same father speaking in the praise of cyprian , affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and indeede , since we are the generation of god made , to his image , what greater glory can man haue then to conserue that image , and be like vnto him , to whose similitude hee was made ? vna itaque nobilitas imitatio dei . goe on therfore right noble lord , follow the course , which yee haue happily begunne ; shew your selfe the kindely sonne of so worthy fathers : aboue all , the sonne of god , by the new generation ; his worke-manship created in christ iesus vnto good workes . keepe in minde that warning of our lord , much will be required of him , to whom much is giuen : as the double portion obliged the first borne to the greater seruice , otherwaies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in all your waies looke vp to the lord , hee it is , that exalts them of lowe degree , and puts downe the mighty from their seates , turning their glory into shame , who vse not their glory to honour him . pittifull proofes whereof wee haue in this fearefull earthquake ( as i may call it ) going through this countrey , by which many castles , houses , and lands , spewes out their inhabitants , shaking off the yoke of their ancient lords , and rendring themselues to be possessed of their seruants , because they haue also cast off the yoke of the lord their god , or at least not welcommed his grace , offred in the gospell , as it became them . the consideration whereof , i doubt not , doth affect your lordship , as it doth others who are become wise through the feare of god , and learnes by the losse of others to gather their thoughts , and make peace with him , whose praise it is , that he buildes houses to men , and vpholds them : for by him enterprises are established . and herewithall remember right noble lord , that as trees , on tops of hils , are subiect to the blast of euery winde , so men in the height of honour to great temptations ; against which they haue neede to be armed . but least i seeme monere memorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more laborious then neede requires , i end : humbly praying your lordship to accept these small , and scarse-ripe fruit of my labours , as a testimony of my affection to your honour , till it may please god some better token come into my hand , whereby to declare it . your lordships to command , m. william covvper minister of perth . the preface . it may iustly be spoken of many in this age , which the apostle saint paul spake of the hebrewes , when , as concerning the time , yee ought to be teachers of others , yee haue neede againe that wee teach you the first principles of the word of god , and are become such , as haue neede of milke , and not of strong meate : they professe faith in christ , but in truth doe not beleeue in him , neither yet can they , because they know him not : they are baptised in his name , but are not bureid with him through baptisme , neither raised vp together , through the faith of the operation of god , that raised him from the dead : they carrie his cognisance and badge , but are not militant vnder him in his warrefare . as the athenians sacrificed , ignoto deo , to a strange god , and the samaritans worshipped that , which they knew not ; so our atheists , profitentur ignotum christum , professe a strange christ : they know not what he is in himselfe , nor how hee is become ours , nor what hee hath done for vs : and therefore neither in life , nor death , doe they expresse his vertue . they liue licentiously , reprobate vnto euery good worke , dishonouring christ , as if hee were a sauiour who had no power to sanctifie those which are in him ; and they dye without comfort , as if christ by death had not obtained life , and by death did not transport to life , all that are in him ; thus while they professe fellowship with him , they declare themselues to be strangers from him . it is witnessed by the lord , in ezechiel , the same soule that sinneth shall die : the sonne shall not beare the inquitie of the father , neither shall the father beare the iniquitie of the sonne , but the righteousnesse of the righteous shal be vpon him , and the wickednesse of the wicked shal be vpon himselfe . if according to this testimonie of the word , it be demanded of them , seeing christ is holy , and righteous , and wee are the sinners , how is it that hee is punished and wee are spared ? this is but one of the least of sathans assaults , by which he impugnes the faith of men , and yet if they be required to answere it , they shall soone bewray themselues to be voide of knowledge and solide faith , confident onely in a naked profession , which will not faile in the end to beguile them . for as an house faultie in the foundation cannot abide the stormy windes , and raine , no more can a christian not informed with knowledge , not rooted , grounded , and builded in christ iesus , by faith , endure in the houre of tentation . that therefore the doctrine of christianitie may be learned by such as knowes it not , from the very foundation , we haue here proposed three most necessary points to be entreated : the first , is christs genealogie : the second , his baptisme : the third , his tentation . in the first , wee are taught what manner of man our lord is in himselfe . in the second , what manner of way he is become ours . in the third , what manner of way he did begin to worke the worke of our redemption : all most necessary to be knowne , for the right grounding of our faith on him . in his genealogie wee see how iesus , the sonne of mary , is that same blessed seede of the woman , whom the lord promised in paradise , to whom the prophets , of all times , pointed , and for whom the godly fathers of all ages waited , and expected , lineally desended from adam , by seauentie and foure fathers . in his baptisme wee see how he was consecrated , and ordained , in most solemne manner , to doe the office of the mesias , that is , of an anointed king , preist , and prophet , for our saluation , so that he is now no more a priuate man but a publike , by most sure authoritie , and in most solemne manner , become our head and redeemer . and in his temtation we see how immediately after his ordination , he encounters with sathan in a singular combat , ouercomming him in the wildernesse , who before had ouercome our parents in paradise : and so by his first deed after his consecration , makes it manifest that he was come to destroy the workes of the diuell . if these three be ioyned together in one , wee shall finde them making vp vnto vs a compleat doctrine of christian consolation . the lord iesus , in regard of his diuine nature , is called by the prophet zachary , gnamith , iehoua , that is , the fellow and companion of iehoua , or as saint paul expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with god. in regard againe of his humaine nature , iob calleth him goel , my kinsman . in regard of his vnited natures , he is called by esay , emanuel , god with vs. now we know that by the law he who was neerest kinsman , had power to reuenge the blood of his brother vpon the murtherer , if hee had found him without a citie of refuge ; and therefore was he stiled by the name of an auenger , and likewise hee had power to redeeme the inheritance which his brother , through pouertie , had lost : for the word gaal , from which goel commeth , hath in it these two principall significations , to redeeme , and to reuenge ; so that heere wee see how the lord iesus , being neerest of kinne vnto vs , as wee may see out of his genealogie , being likewise clad with the power of a redeemer and reuenger , as wee shall learne out of his baptisme , commeth immediately after his entrie to the publicke office of the messias , vpon sathan that murtherer , and finding him out of a citie of refuge , enters into combat with him , to reuenge the blood of his brethren , and to redeeme the inheritance which they had foolishly sould for nothing : yea moreouer he doth that which no tipicall goel vnder the law , was able to doe ; for not onely doth hee ouerthrow the murtherer , but restoreth life againe to his brethren that were slaine and murthred by him . yours in the lord william cowper . the genealogie of christ : declaring how iehoua becomes gnimanuel , god with vs. matthevv 1. 23. beholde , a virgin shall be with childe , and shall beare a sonne , and they shall call his name emmanuel , which is by interpretation , god with vs. the first treatise declaring christ his genealogie . the genealogie of iesvs christ our lord , is written for this end , that wee might know him , and beleeue that iesus , the sonne of mary , is the christ , the sonne of god , that blessed seede of the woman , promised to adam , that should breake the serpents head ; that seede of abraham , in whom all nations were to be blessed ; for whom the godly looked in all ages ; the same is he whom in the fulnesse of time god hath exhibited vnto vs , a branch of righteousnesse ; a pllant of renowne , sprung of iuda his tribe , according to the flesh . herein haue wee neede to be confirmed , that wee wander not in vncertainties , but our faith may be stablished , and grounded aright in him . there are foure which haue written vnto vs the holy gospell , not at one time , nor at one place , nor yet aduising one with another , for so it might haue beene thought , there had beene some collusion among them , but in that they wrot in seuerall places , and times , and yet doe speake all , as it were with one mouth , no difference at all being among them in these articles , that concerne the substance of saluation , to wit , the birth , life , death , resurrection and ascension of our lord , it is out of all doubt as chrisostome calles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a very great demonstration of the verity . of these foure , there are two onely that records his genealogie vnto vs , saint mathew , and saint luke , and these write of it diuerso modo , sed non aduerso ; diuersly , but not contrarily ; and the diuersitie being well considered , shal be found to make vp the greater harmony : as shall appeare in the particular handling thereof . for , saint mathew reckons from the fathers downeward to the children , but saint luke reckons from the children vpward to the fathers : the one lets vs see , how both they and wee come from god , by his eternall word christ iesus ; the other , how by that same word incarnate , wee assend , and returne to god againe . we are of him by christ , creator , as his creatures , or sonnes , by our first creation : we goe to him by christ , redeemer , as his new creatures , or his sonnes , by regeneration : the first of these is common to all men , the second proper to those onely who are of christs spirituall kindred : and the praise of this communion betweene god and man , is to be reserued to christ iesus onely : for it is no lesse absurditie to say that wee can goe to god the father , by any other then christ , then if it should be said also , that wee came of god the father by another then christ. but now for orders sake , wee will diuide the whole genealogie into fiue sections ; reckoning as saint mathew doth , from the fathers to the children , for the better help of our memories : the first is from adam to noah ; the second from noah to abraham ; the third from abraham to dauid ; the fourth from dauid to zorobabel ; the fifth from zorobabel vnto iesus christ. in the first and second , from adam to abraham , saint luke runnes him alone . in the third , from abraham to dauid , saint mathew and luke runne together . in the fourth , from dauid to zorobabel , they take different courses : for where saint mathew goes downe , from dauid by salomon , saint luke followes the line from dauid by nathan , and both of them meets in salathiel ; where going on two steps together , they part againe , and the one takes his course from zorobabel by rhesa , to mary ; the other from zorobabel by abiud , to ioseph : and in the end both of them meetes againe in christ iesus : the reason of which diuersitie , will appeare god willing , in handling the seuerall sections thereof . the first then is from adam to noah , contayning ten fathers , adam , seth , enosh , kenan , mahalaleel , iared , henoch , methusalem , lamech , noah . here , as i said , saint luke reckons him alone , where saint mathew goes no higher , then abraham : the reason of this diuersitie is , that saint mathew , in writing , had a special respect to moue the iewes to embrace the gospell , and therefore beginnes it in a manner most plausible to them : the booke of the generation of iesus christ , the sonne of dauid , the sonne of abraham ; because it was then most commonly in the mouthes of all men , that the mesiah should be the sonne of dauid . but saint luke being , as testifies eusebius , by birth a gentile , borne in antiochia , learned in medicine , and now a proselite conuerted himselfe , hee writes his gospell to conuert others : wherein especially , for the comfort of beleeuing gentiles , hee drawes the line of christ , by twentie degrees , higher then doth saint mathew , the one teaching vs to seeke the saviovr of the world in the linage of abraham , and david , the other againe teaching , how all beleeuing people hath their interest in christ , not they who are of abrahams posteritie onely , but they , who are of adams also . in this section wee marke no particular , but this one , that the first father of christ according to the flesh , reckoned in this genealogie , adam , is called the sonne of god , to wit , both by creation , and regeneration : for in it , wee haue manifold comforts discouered vnto vs , if wee conioyne the end of this genealogie with the beginning . for in the beginning thereof wee see that the first adam is the sonne of god , and the same by diuine dispensation ; the the first father of christ according to the flesh , and so as euthymius said of dauid , he is , et deifilius , & pater dei . in the end of it againe wee see , how christ the son of god , doth also become the sonne of man. a marueilous dispensation , that man made by god , should become a father to christ , who being very god , would also be made the sonne of man , that by him men might be made the sonnes of god. see what a binding corner-stone the lord iesus is , knitting together not man with man onely , gentiles with iewes , but man with god also , and that not by a personall vnion onely , which hee hath perfected in himselfe , but by a spirituall vnion also , by which he vnites all the members of his misticall body in a blessed peace and fellowship with god : and this hath hee now begun , and shall perfect in the end . o what a comfort is heere ! that gnamith , iehoua , the fellow , or companion of iehoua ; for so the father stiles his sonne christ iesus , should now become ( emanuel ) god with vs , yea as iob calles him ( goel ) our kinsman , neerest to vs of flesh and blood , clad with power and might from god , to reuenge our blood , to redeeme our life , to restore our lost inheritance where shall we finde such ioyfull tydings as these are ? we read that vnder the law , the lord came downe to mount sinai , and moses went vp ; a great fauour indeed , that the maiestie of god should come downe to visite his owne creature , and should honour man , by keeping dyet to speake with him in so homely a manner . but vnder the gospell , in a more fauourable manner the lord shews himselfe familiar with men , for not onely doe his holy angels ioyne in company with shepheards , but himselfe becomes the sonne of man , walking among men , to mak men the sonnes of god. let vs meditate vpon this mercy , that howsoeuer wee be not able to conceiue the greatnesse thereof , yet at least wee may grow in thankfulnesse to our god for it : he came to seeke vs , hee found vs imprisoned , bound with the fetters of our sinnes , hee hath loosed our bands , gone vp againe before vs , and bidden vs follow him , worthy are wee of double shame , and confusion , and that our second woe should be worse then our first , if wee will not arise to make hast and follow him . the sinnes done against the law may be cured by the grace of the gospell , but if the grace offered in the gospel be despised , remaines there any other sacrifice for sinne ? none at all , but a fearfull looking for of iudgement , and violent fire . beside this , we are here confirmed in two other notable points of christian religion , the one is , of christs marueilous incarnation , by which hee became the sonne of man , the other is of our supernaturall adoption , whereby wee become the sonnes of god. wee beleeue that our first father adam was a very naturall man , yet neither gotten of a man , nor borne of a woman , but formed immediatly by the hand of god , and that of the earth , being as yet a virgin ( so to call it with ireneus ) for neither had the lord rayned vpon it , neither had the hand of man tilled , or laboured it : as likewise wee beleeue that euah was a naturall woman , yet neither begotten by a man , nor borne of a woman , but formed of adams rib , immediately by god. why then will we doubt that christ was made a very naturall man , yet not begotten by man , but formed of dauids seede in the virgins wombe , by the immediate operation of the holy ghost ? indeed if the first adam had beene begotten of the seede of man , it might probably haue beene thought that the second adam was begotten of ioseph , but seeing the first adam was formed of the earth , by the hand of god immediately , it was also conuenient , that the second adam , who was to bring home man againe to god , should be made man by the hand of god , without the operation of man , that so the second adam , might haue with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same similitude and likenesse of generation . the other point , wherein here wee are confirmed , is of our owne supernaturall adoption : wee see that the sonne of god is become the sonne of man ; the sonne of dauid ; of abraham ; of adam ; and why then will wee not ( saith chrisostome ) be strengthned in the faith , to giue glory to god , by beleeuing that the sonnes of adam and abraham , following the adoption , shall also be made the sonnes of god ? surely in mans iudgement , it seemes more impossible that god should become man , should walke on earth , in the shape of a seruant , and suffer the ignominious death of the crosse , then that man should be exalted vnto heauen , and crowned with glory ; yet the first of these we see done , and wee beleeue it , why then shall wee any more doubt of the second ? especially seeing it was not in vaine , and for nothing , that the god fo glory humbled himselfe vnto so base an estate : no , no but that from our basenesse he might raise vs vp into his glory . the second section of this genealogie is , from noah to abraham by other tenne fathers , sem , arphaxad , sale , heber , peleg , regu , sarug , nahor , terah and abraham . in this , wee obserue no thing , but that of noah his three sonnes iaphet , sem , and cham , from whom all mankind are descended , the lord makes choise of the second , sem , to be the father of christ , according to the flesh ; and where sem also had many sonnes , hee passes by them all , and makes choise of arphaxad , and so contracting his promises into narrower bounds , he makes vp the couenant with the hebrews , and is content to be named the god of sem , which is the first time , that euer we read god to haue beene called the god of one man more then of another . where , least of our weaknesse , wee should faint , and be discouraged , when we heare that iaphet our father , of whom wee are descended , is not in the line of christs parents , let vs remenber that promise which god made to iaphet , and his posteritie , at the same time that he entred into couenant with the house of sem , and wee shal be comforted : for then the lord promised that hee should perswade iaphet to dwell in the tents of sem , that is , in most louing manner he should allure the posteritie of iaphet to embrace the couenant made with the house of sem ; like as at this day , praised be god , he hath performed . for now partly obstinacie is come to israel , till the fulnesse of the gentiles come in . sixteene hundreth yeares did the lord dwell in the house of sem , and now other 1600 yeares hath he dwelt in the house of iaphet ; going through the seuerall families thereof : among whom hee hath also visited vs in these ends of the earth , his holy name againe be blessed therefore for euer : for now wee see that vnto vs no lesse then to them appertaineth the promises of mercie , and couenant of grace . and therefore though our parents be not among the progenitors of christ , according to the flesh , for that is the priuiledge of our elder brethren the iewes , that theirs are the fathers of whom christ is come , according to the flesh , yet let vs endeuour to make sure this comfort to our selues that we are come of him , according to the spirit , & grace of regeneration . when that woman in the gospell cried out after our lord , blessed is the wombe that bare thee , and the papps which gaue thee sucke , she receiued this answere from him , yea , rather blessed are they that heare the word of god and keepe it . and when againe one told him , behold thy mother , and thy brethren stand without , desiring to speake with thee , he answered , who is my mother , and who are my brethren ? & he stretched out his hand , toward his disciples , and said , behold my mother , and my brethren . now it is knowne that many of his disciples were not his kinsmen , according to the flesh , but to remoue all scruple , and to shew how much hee esteemes of the spirituall kindred , he subioynes , for who soeuer shall doe my fathers will , who is in heauen , the same is my brother , and sister , and mother . it is true indeede all christs progenitors were blessed , being honoured by him , and endued with faith by his grace ( teaching by the way ) all children to communicate the best things they haue vnto their parents , yet is it true of them all , which beda cited , by the rhemists themselues , said , of the virgin mary , she was blessed indeede in that she was the tempor all meane and minister of the incarnation , but much more blessed in that she continued the perpetuall keeper of his word : that is , blessed indeede in that she was the mother of our lord , and conceaued him in her wombe , but much more blessed for conceauing him in her heart by faith . then our instruction is , that though neither our names , nor our fathers , be in the catalogue of christs progenitors , yet if we be in the roll of his children and brethren wee shall haue comfort sufficient : though hee be not come of vs according to the flesh , if wee be come from him , according to the spirit , as his sonnes , and daughters by regeneration , wee shal be blessed in him , euen as they were . the third section containes the roll of fathers , from abraham to dauid ; fourteene in number : abraham , isaac , iacob , iuda , phares , esrom , aram , aminadab , naasson , salmon , booz , obed , iese , and dauid . where first , it comes to be considered , how is mention made that iacob begat iuda and his brethren , more then that abraham begat isaac and his brethren , or that isaac begat iacob and his brother : the reason is , that all the sonnes of abraham did not belong to the couenant , howsoeuer circumcised ; neither did the lord choose their posterities to be his church and peculiar people , as hee did choose the sonnes of iacob , and their children . for vnto them all pertained the adoption , and the glory , and the couenants , and the giuing of the law and the seruice of god , and promises . what a dispensation is this , all the sonnes of iacob are pertakers of the externall adoption , not so the sonnes of abraham ? but so it is , the calling of the lord is freely : he is debtor to none , and therefore they to whom his calling is come , should so much the more acknowledge themselues obliged to his mercy , as this day wee are bound to doe ; considering that he hath passed by so many of the sonnes of adam , so many of the families of iaphet , more famous and honourable , then wee are , and hath beene pleased to make his couenant with vs ; but let vs be wise , euer remembring that there are many within the couenant externally adopted , who doe not for all that belong to the election of grace , and therefore giuing thankes to god for the one , that wee are in the couenant , and haue receiued the seales thereof , let vs prease further to be pertaker of the other , that is , the grace of the couenant . next , it is to be considered heere , why in this genealogie thamar , rahab , and bethsabe , are mentioned among the mothers of our lord , and not sara , nor , rebecca , women famous for godlinesse ; whereas this thamar , howsoeuer shee had an earnest desire of seede , and thereby declared her faith in the promises of god , yet shee sought it by an vnlawfull incestuous copulation with her owne father in law ; and rahab by nation was a cananite , by conuersation a harlot , and bethshabe the wife of vriah was shee with whom dauid committed double adultrie . the reasons of this are many , but wee content vs with three : the first is to humble the iewes : the second is to comfort sinners : the third to shew the great glory of christ. as for the first , it is knowne how insolently the iewes gloried that they were the posteritie of abraham , neglecting the vertues of their fathers , they boasted that they were their children , esteeming their fathers vertue a sufficient apologie and defence of all their vices : and therefore to humble them , the blemishes of their parents are purposly shewed in this genealogie . and to teach all men that true nobilitie is not in the priuiledges of flesh , but in the graces of the minde , neither to be sought without vs in the prerogatiues of our parents , but within our owne proper vertues , whereby we are rectified . but at this day it may be spoken to many , which , as nazianzen records , was sometime answered to a noble man , despising another that was come of meane parentage , & boasting of his owne nobilitie , mihi , inquit , probro genus meum est , tu autem generituo : my parentage is a reproach to me , but thou art a reproach to they parentage . the second reason is to comfort poore penitent sinners . the lord iesus came into the world non vt iudex , sed vt medicus , not as a iudge , but as a phisitian , non vt nostra fugeret opprobria , sed extingueret potius : that hee might not shunne our reproches , but rather that hee might blot them out , and heale them . if it had pleased him hee might haue created mans nature anew , such as had neuer sinned , as was adams nature before the fall , such a one , i say , might hee haue created , and ioyned it in a personall vnion with his diuine , but if so hee had done , where then should haue bene the comfort of sinners , wee had still remained vnder desperation , without any hope that this nature of ours , should euer haue beene deliuered from the corruption thereof , but that now hee assumed our nature , which once was sinfull , and hath fully seperated it from all sinne , it giues vnto vs liuely hope , that hee will also sunder vs from our sinnes , so that they shall not be able to hinder our spirituall fellowship , and communion with him . the third reason is , to manifest christ his greater glory , by declaring to the world , that hee tooke no holinesse of his fathers . if all his parents mentioned in this genealogie had bene famous for godlinesse onely , it might haue beene thought a small matter for christ to be holy , that was come of so holy progenitors ; but in that he descended of sinnefull parents , and yet was borne a holy one , and without sinne , it declared him to be that great high preist , holy , harmeles , vndefiled , separate from sinners , who giueth holinesse to all that are in communion with him , but takes not holinesse from any . this is his peculiar glory belonging to himselfe alonely , and to none other . and therefore the papists , while as they goe about to honour christ , by affirming that his mother the blessed virgin was conceiued and borne without sinne , doe in very deede rather dishonour him : as if from her , he had taken the holinesse of his nature , or that hee could not haue beene conceiued and borne without sinne , vnlesse his mother had beene conceiued and borne without sinne before him . they might consider that the holy ghost , by whom our lord was conceiued , could very well discerne the seede of dauid in the virgins wombe , from the sinnefull corruption thereof ; he tooke that seede ; hee sanctined it , and separated it from sinne , and of it framed the humane body of our lord , and this is the true doctrine , reseruing to iesus christ his proper glory , and to poore sinners their necessary comfort . but the contrary doctrine of the aduersaries , long before vs , was condemned by bernard as a presumptuous noueltie , the mother of temeritie , the sister of of superstition , the daughter of leuitie ; so hee termed that vnaduised attempt of the channons of lyons , who first did institute a feast of the conception of mary , to be obserued in the church , in the honourable remembrance of her conception without sinne : for it is , saith he , the onely prerogatiue of christ , who was to sanctifie all : hee came without sinne , to take away the sinnes of others , quo excepto , de caetero vniuersos respicit ex adamo natos , quod vnus humiliter , de seipso , & veraciter consitetur : in iniquitatibus conceptus sum , et in peccato fouit me mater mea . what then wil be the reason of this festiuall conception ? how shall that conception be esteemed holy , which is not of the holy ghost , but of sinne ? or how shall it be honoured with a feast , which is not holy ? lubenter gloriosa virgo tali honore carebit , quo vel peccatum honorari , vel falsa induci videtur sanctitas : willingly , saies hee , will the glorious virgin want such honour , by which either sinne seemes to be honoured , or a false holinesse brought into the church . in the rest of this section no other particular is to be touched , but that salomon begets booz of rahab , who was a cananitish woman ; and booz begets obed of ruth , a moabitish woman ; both of them gentiles , yet reckoned in by name among christs mothers , according to the flesh , and that for the comfort of the gentiles also , to let vs see that god is no accepter of persons , but that whosoeuer calles vpon the name of the lord shal be saued : for , in christ iesus neither circumcision auailes any thing , nor vncircumcision , but saith which workes by loue . both iew and grecian , bond and free , male and female , are now all one in christ iesus . and if we be christs then are wee abrahams seede , and heires by promise . the fourth section containes the roll of fathers , from dauid vnto zorobabel ; where againe saint mathew , and saint luke takes diuerse courses ; for where saint mathew diduces the line from dauid by salomon , saint luke brings it downe from dauid by nathan , not nathan the prophet , but another of that name , dauids sonne by bethshabe , and so salomons brother germaine . where if the doubt be moued how our sauiour could discend of them both , they being two brethren , it is answered that by the law established among the iewes , it was prouided that if a man had died without issue , his brother , or neerest kinsman , was bound to marrie his wife , and raise vp seede vnto him : now salomons race , we may see , ended in ieconiah , the eighteenth man after him , according to that word of the lord , by ieremie . o earth , earth , earth , heare the word of the lord , thus saith the lord , write this man childelesse , for there shal be no man of his seede that shall prosper , and sit vpon the throne of dauid , or beare rule any more in iuda . it is true that to this same ieconiah children are ascribed , 1 chro. 3. but these are children by succession , not by generation . and therefore ieconiah , as i haue said , dying without issue , salathiel the sonne of neri , in the line of the other brother nathan , comes in , as neerest heyre , and is reckoned by saint mathew the sonne of ieconiah , to wit , legall . for wee must vnderstand , that there was a double discent vsually reckoned among the iewes , the one legall , the other naturall : the naturall discent was , when as one by naturall generation discended of another , the legall when one not naturally discended of another , yet succeded as neerest of kinne to the inheritance , now to let vs see the agreement of the euangelists , saint luke diduces the naturall line of christ from dauid , making it knowne how christ , by nathan , is the naturall sonne of dauid , according to the flesh , but saint mathew diduces the legall line of christ from dauid , making it knowne how christ , as salomons heire and lawfull king of the iewes , succeeded , as neerest of kinne , to sit vpon the throne of dauid his father ? for the which also saint mathew calles him , borne king of the iewes , and the iewes themselues could not name any of there nation neerer then he , and therefore hauing no lawfull exception against him , cryed out in their wilfulness : wee will haue no king , but caesar. this is necessary for vs to obserue , that christ our lord is not the naturall sonne of salomon , neither read we , that at any time it was promised that so he should be , but hee is the naturall sonne of dauid by nathan , and yet salomons lawfull heire , whereof it is euident that our lord , euen in respect of his manhood was a noble man , yea , a borne king , discended of the most honourable and ancient stocke that euer was in the world , and therefore we haue no cause to be ashamed , neither of him nor of his testimony , but so much the more to loue him , who being euery way so honourable a person , yet for loue of vs was content to be dishonoured , yea , to suffer the shamefull death of the crosse. and in this suddaine decay of salomon his temporall kingdome , & posteritie , the one whereof was weakned by the folly of his sonne rehoboam , whereby hee procured the abstraction of tenne parts of the kingdome from him ; the other ends in the eighteenth man after him : all men may learne what dangerous sinnes , the sinnes of spirituall and corporall whooredome are . salomon to stablish and encrease his posteritie , hee multiplied wiues , contrary to the commaundement of god ( who did make one woman , for one man , though he had aboundance of spirit , and might haue made many , yet he would not , because he sought a godly seede : ) and by this euill hee was carried to a greater , for the pleasure of outlandishwomen , he tollerated their abhominable idols in a holy land , and was himselfe at length polluted with their idolatrie . and therefore receiued hee this fearefull recompence of his errour , that the lord diuided his kingdome , and cut off his posteritie , so that of all his seede , which hee had multiplied , there was not one to sit vpon his throne . in the last section the difference is , that from zorobabel , the sonne of pedaiah and nephew of salathiel , saint mathew reckons by abiud , otherwise named hananiah , 1 chro. 3. the fore fathers of ioseph , nine in number : saint luke againe reckons the forefathers of mary , eighteene in number from rhesa : this rhesa was the second gouernour of israell after the captiuitie , called by philo , rhesa mesciola , or as 1 chro. 3. meshullam . now in the end of these lines all the difficultie is , that ioseph by saint mathew is called the sonne of iacob , but by saint luke the sonne of eli , for resolution of it we must vnderstand that hee is called the sonne of iacob , because iacob was his naturall father , but the sonne of eli , because eli , the naturall father of mary , was iosephs father in law . and therefore is it to be obserued , that in christ his naturall line , diduced by saint luke , ioseph is the onely man who is not christs naturall father , but supposed onely of man so to haue beene , where all the rest are christs naturall fathers , according to the flesh , and eli the naturall father of mary , the mother of our lord , for it is euident that our lord sprang out of iuda . of all this then , as was said before , if we take a short view , of the person of christ iesus , vnspeakable is the comfort that shall arise vnto vs : for wee shall see how meete and conuenient a person he is to doe the worke , whereunto he is consecrated . he is called by zacharie , gnamith , iehouae , the fellow , or companion of the lord : which the apostle to the philippians ☜ expounds , when hee saith , that he was equall with god ; and this is in regard of his diuine nature : for these stiles doe clearly point out in him a nature aboue the nature of any creature , angel , or man , hee is called againe by patient iob , goel , my kinsman : for by the eyes of faith hee saw his incarnation long or euer it was accomplished , and this is in respect of his humaine nature , for which also iacob calles him in his prophesie , shiloh , which signifieth that little skin , or tunicle of flesh , wherein infants are wrapped , when they come into the world : thereby pointing out also his humane nature : hee is also by es●y called , gnimmanuel , god with vs , and this is in respect of his vnited nature . heere wee must vnderstand the word , goel , vsed by iob , properly signifieth a redeemer or reuenger ; from the word gaal , redemit , vindicauit . now , by the law , the power to redeeme the inheritance belonged to the neerest kinsman , as likewise the power to reuenge blood , for which it is vsed , to signifie a kinsman , so then our inheritance being lost by reason of our sinne , and the posteritie of adam ▪ cruelly slaine and murthered by sathan , here comes in our kinsman of our owne flesh and blood , the sonne of adam , to redeeme againe our inheritance , and to reuenge our blood . yea , to doe that which neuer was done by any tipicall redeemer , or reuenger : for they might haue slaine him that flew their brethren , if they had found them out of the citie of refuge , but could not giue life againe to their brethren : but the lord iesus , hath not onely slaine the murtherer sathan , finding him without a citie of refuge , but hath like a mightie conqueror , restored life to his brethren . in this genealogie wee haue seene how hee is our kinsman , and in the next treatises wee shall see how among all the sonnes of adam neuer any , but hee was consecrated and endued with power and calling from aboue , to be an auenger , a redeemer , and a sauiour of his brethren . revel . 7. 12. praise , and glory , and wisedome , and thankes , and honour , and power , and might , be to our god for euermore . 1 tim . 1. 17. vnto the king euerlasting , immortall , inuisible , vnto god , onely wise , be honour and glory for euer , amen . a table shevving the harmony of s. mathew , and s. luke , in the diduction of christs genealogie . heere s. luke reckoneth alone , stepping vp by twenty degrees higher in the genealogie of our lord then saint mathew doth . god. adam . 3 seth. 4 enosh . 5 kenan . 6 mahalaleel . 7 iared . 8 henoch . 9 methusalē . 10 lamech . 11 noah . 12 sem. 13 arphaxad . 14 sa●e . 15 heber . 16 peleg . 17 regu . 18 sarug . 19 nahor . 20 terah . heere the two euangelists reckon on together the naturall line of our lord , from abraham vnto dauid . abraham 21 abraham . 22 issac . 23 iacob . 24 iuda . 25 pharez . 26 ezrom . 27 aram. 8 aminadab . 29 naasson . 30 salmon . 31 booz . 32 obed. 33 iesse . from dauid saint mathew reckons the legall line of christ , to let vs see that christ was lawfull king of the iewes , & succeeded by the law as neerest of kinne to sit vpon the throne of his father dauid . 34 david salomon . roboam . abia. asa. iosophat . ioram . ozia . ioatham . achaz . ezechia . manasse . amon. iosias . ieconias . here ends the race of salomon . from dauid saint luke reckons the naturall line of christ , to let vs see that christ is the sonne of dauid , naturally discended of him by nathan according to the flesh , for the messiah was promised to be the sonne of dauid . 35 nathan . 36 mattatha 37 mainan . 38 melea. 39 eliakim . 40 ionan . 41 ioseph . 42 iuda . 43 simeon . 44 leui. 45 matthat . 46 iorim . 47 eliezer . 48 iose. 49 er. 50 elmodam . 51 cosam . 52 addi . 53 melchi . 54 neri . where s. mathew cals salathiel the sonne of ieconias , vnderstand his legall sonne succeding as neerest of kin . salathiel . pedaiah . zorobabel . where s. luke cals salathiel the sonne of neri ▪ vnderstand the naturall sonne of neri . s. mathew reckoneth in this line the forefathers of ioseph . abiud . eliakim . azor. sadoc . achim . eliud . eleazer . nathan . iacob . ioseph . ioseph is called by saint luke , the sonne of eli , because he was his sonne in law . s ▪ luke againe reckoneth in this line the forefathers of mary . 58 rhesa . 59 ioanna . 60 iuda . 61 ioseph . 62 semei . 63 mattathia . 64 maath . 65 naggi . 66 esli ▪ 67 naum. 68 amos. 69 mattathias . 70 ioseph . 71 ianna . 72 melchi . 73 leui. 74 matthat . 75 eli. 76 marie . iesvs christ that blessed seede , promised to adam , noah , sem , abraham , isaac , iacob , iuda , dauid , zorobabel , and mary . thus you haue the golden line reaching from adam to christ : it beginnes at the first adam , and is absolued in the second : it containes a roll of the fathers , who through the priueledge of the first borne , were ordinary doctors , and cheife lights of the church , till the comming of christ. vpon this golden line runnes the whole booke of god : he that would read it with profit , must remember the course of the spirit of god in the diduction of this line . if at any time he diuert from it , it is onely to interlace some purpose , which may cleare the storie of the line . so with the description of the linage of seth , hee adioynes also a description of the house and off-spring of cham , who are not in the line . likewise when he draws the genealogie of sem , hee entreates of the posteritie of iaphet , and cham , and as hee handles the historie of abraham , isaac and iacob , so likewise the historie and posteritie of nahor , ismaell , and esau. but as we may easily perceiue , he insists not in the historie of them who are beside the line , but hauing spoken so much of them as may cleare the storie of the line , he lets them alone , and returnes to his purpose , alway following forth the line , till he come to the promised shiloh . the second treatise , of christ his baptisme . the second ground of doctrine we proposed to be entreted of , is the baptisme of christ , wherein we haue as i said before his most solemne consecration to the publicke office of the mesiah . hitherto hee had liued a priuate life , for the space of twentie nine yeares , and now beginning to be thirtie years of age , hee is manifested vnto the world , by doing the great worke of a redeemer , for which he came : for so saint peter reckons all the time of his publicke charge , and ministration , to haue ben from the baptisme of iohn , to the day of his ascension . many kings , preists , and prophets , hath god sent vnto his church since the beginning of the world , but neuer one like iesus , the great king , high preist , and prophet of the church , and therefore it is not without cause , that exordium tanti officii tot est mistriis consecratum . neuer one was sent to doe such a worke as he , and therefore neuer one had such a calling , and confirmation as hee , for now the heauens are opened , the holy ghost in a visible shape discends vpon him , and god the father by an audible voice from heauen , doth authorise him . the principall end of this treatise will be to teach vs how iesus is become ours , which is a speciall and necessary point for vs to learne . the parts of his consecration are two ; in the first wee see , how the lord iesus by receiuing the sacrament of baptisme , doth come in our place and roome , as our kinsman , as the first borne of his brethren , as the head of his misticall body ; in a word , as our cautioner , acting , and obligating himselfe to pay our debt , and to fulfill those points of righteousnesse which we were bound to fulfill , but could not doe by our selues , and so , to releiue , and redeeme his brethren . in the second wee see how the father not onely accepts him as debtor for vs , but also designes and ordaines him to this great worke , by annointing him with his holy spirit . and thereafter in a publicke assembly of the people at iorden , in most solemne manner , by an audible voice from heauen , proclames him , to be that great high preist , by whom onely attonement must be made betweene him and vs. these two ioyned together make vp vnto vs a most sure ground of christian comfort . if first we consider that the lord iesus , for the loue hee bare to the glory of his father , and saluation of his brethren , voluntarily steppes into our roome , and in our name becomes obliged to his father , according to that notable prophesie . psal. 40. 6. 7. which yet were a small thing were it not that the second followes , to wit , that the father of his infinit wisedome finding out in christ a way to preserue both the glory of his mercy , and iustice , doth of his speciall loue toward vs , not onely accept him , but ordaine him to doe the worke of a mediator , imponing to him , that singular law of a redeemer , which was neuer imposed to man nor angell , as we shall here hereafter . and here wee learne how by most sure right the lord iesus becomes ours , to wit , by the surest right that can be , namely , the free gift of god , hee is giuen for a prince of saluation to vs , according to these testimonies , both of angels and men , speaking by inspiration of the holy ghost . vnto you this day is borne in the citie of dauid a sauiour , which is christ the lord. againe , god so loued the world , that hee hath giuen his onely begotten sonne , that whosoeuer beleeues in him should not perish . and againe , christ iesus is made vnto vs , of god , wisedome , righteousnesse , sanctification and redemption . looke then what way any other thing is ours , which most properly wee may call ours , that same way christ is ours ; namely by the free and sure gift of god. if we know , and beleeue this , we shall finde it a most sure ground of comfort to vphold vs in the houre of tentation . it is true , gloriatio ecclesiae , est omnis christi actio : euery action of christ is the churches reioycing and comfort , but what reioycing shall wee haue in any of his actions , if this ground be not first laid , that he is ours , and what he did hee did it for vs , and vnto vs ? if he had not died for our sinnes , and risen for our righteousnesse , what could his death and resurrection haue profited vs ? but here is the ground of all , that he is giuen vnto vs of the father for a sauiour , whereunto most willingly hee condescends , and for which worke the spirit annoints him , so that now hee is not another , nor a stranger to vs , but our owne , by diuine ordination , ☜ and all that hee does , is for vs. these being premitted , we come now to the particular historie of his baptisme , as it is set downe by saint luke , chap. 3. ver. 21. lvke 3. 21. now it came to passe , as all the people were baptised . vvhat these people were , you may vnderstand out of the 7. chap. ver . 29. 30. for there it is said , that the pharises and expounders of the law , despised the counsell of god , and would not come to be baptised of s. iohn . here then comes poore publicanes , and sinners , and goes before them into the kingdome of god. there are many of euery sort of people ( as we may read ) saued in the gospell , but of pharises wee finde none but one , namely , nicodemus : no sort of men are further from the kingdome of god then proud iusticiars . for as a vessell full of one liquor is not capable of another : so the soule which is filled with a vaine conceit of her owne righteousnes , is not capable of the grace of christ. huiusmodi animum gratia non intrat , &c. grace entreth not into such a soule , because it is full , neither doth grace finde any place to dwell therein and againe , non est quo intret gratia vbi , &c. there is no place for grace to enter in , where merit hath possession : what thou attributest to merits is wanting to grace . i will none of that merit which excludes grace . but that the lord iesus comes in among these poore people , it shewes his wonderfull loue , and rare humilitie : his loue , for to the end that hee might help vs , hee would be like vs , he assumed our nature , and in it abhorred not the company of poore sinners . tu cum homo esses , deus esse voluisti , vt perires , ille cum esset deus , homo esse voluit : vt quod perierat , inueniret . thou being a man didst presume to be as god , and so diddest perish , but hee being god , would become man , that he might saue man who was lost . wee see by experience , that if a man fall another cannot raise him , vnlesse hee bow himselfe downe vnto him , hee that will stand in his statelinesse can neuer raise vp him who hath fallen before him , the lord iesus that hee might raise vs , was content to bow downe vnto vs , and like a phisitian among patients , so hath he his conuersation among poore and miserable sinners . thus by a course plaine contrary to adams course doth the lord iesvs remedie that euill , which adam brought on himselfe , and his posteritie : for adam being in honour aspired foolishly to be like vnto god , but he not onely came short of that whereunto hee reached , but lost that good also , which he had before . then he was clad with the glorious image of god , now hath hee for a garment the skinnes of beasts , and being so busked , the folly of his presumption is checked and sore rebuked by the blessed trinitie , ecce , adam , factus est quasi vnus ex nobis . but what the first adam lost by his proud transgression , to himselfe and his children , the second adam hath recouered , by his humble obedience : being equall with god , hee is found in shape as a seruant . now man may reioyce and say , ecce deus quasi vnus ex nobis , behold god is as one of vs. now iesus is among sinners , gnimmanuel , god with vs now the word is made flesh : now the tabernacle of god is with men : now god is come downe , not in the likenesse of men onely , as they of listra thought of paul and barnabas , but clad with the very nature of man. let vs reioyce in this goodnesse of our god , for this cause is hee among men , that he might raise vs vp , and set vs among angels in the heauenly places . againe it is said by saint mathew , that iesus came to iohn , to be baptised of him ; hee might haue sent for iohn , but he comes vnto him : hee who hath the baptisme of the holy ghost to giue vnto all his brethren , doth now come , and seeke the baptisme of water from one of his owne seruants . why is this done ? surely to recommend vnto men the reuerence of that ministrie , which god hath appointed in his church : no conceit of thy greatnesse should make thee disdaine it , since the sonne of god by his example before thee , hath honoured it . hee would not teach and baptise the eunuch by his spirit , hee sent philip to doe it : hee would not teach , and baptise cornelius by an angell , hee sent peter to doe it : hee would not baptise paul by himselfe , suppose hee conuerted him by himselfe , he sent ananias to doe it . it is an order stablished in his church , by the foolishnesse of preaching to saue them who beleeue : now none can beleeue vnlesse they heare , they cannot heare but by preaching , and none can preach , except they be sent : let it therefore content men to goe to the base seruants of christ , in worldly things far inferiour to themselues , and seeke saluation by such meanes as god in his wisedome hath thought good to giue it , or else be sure they shall neuer come neere it . but now let vs come and see why iesus is baptised , seeing hee had neither sinne to be forgiuen , nor nature to be renewed . the reasons are many , but wee will especially speake of three , the first is giuen by himselfe : for when iohn refused to baptise him , aledging hee had more neede to be baptised of him , hee receiued this answere , let alone now , for it becomes vs to fulfill all righteousnesse . as for the righteousnesse of the law morall , hee had fulfilled it perfectly from his youth : for hee was the innocent lambe of god , without spot or blemish , neuer guile was found in his mouth : but now he will say , there is more required of me then the performance of that common law , giuen vnto all men , there is the singular law of a redeemer , which yet i haue to fulfill : a law neuer imposed to angell nor man , but onely to the sonne of god , christ iesus ; by which he was bound so to loue his father , that hee behoued to vindicate the glory both of his iustice and mercy , and so to loue his brethren , that he behoued to take the debt of their sinnes vpon him , and satisfie his fathers iustice for them : this is it will our sauiour say , that high point of righteousnes , which yet i haue to fulfill , and for which i must be baptised , that by receiuing of baptisme , i may become obliged to doe that for my brethren , which they could not doe for themselues : for as he that receiued circumcision , by that same very deede , became bound to fulfill the whole law : so hee who receiues baptisme , becomes obliged to euery condition of that couenant , whereof baptisme is a seale . that wee may the better vnderstand this , wee are to know , that the couenant of grace , whereof baptisme is a seale , hath two parts in it , to wit , gods part , and mans : gods part of the couenant containes promises made to vs of the remission of our sinnes , and renouation of our nature , comprised in this one word , i will be your god. our part againe containes promises made to god by vs , of faith and obedience , comprised in this one word , we shal be his people . now as baptisme is a seale of god his part , confirming the promise of the remission of our sinnes , and renouation of our nature , vnder which two all other good things are comprehended , that way christ our sauiour did not receiue it for himselfe , seeing as i haue said , hee had neither sinne to be forgiuen , nor nature to be renewed : but as it is a sacrament of the resignation of our selues to god , and a band , whereby we become obliged to be his , by acceptation of his badge , and marke vpon vs , that way christ receiued it , that by accepting the seale of the promise , hee might become obliged in our name , as our head , to fulfill that which wee promised , but first behoued to be performed for vs by himselfe , and at last shall in vs all , by his grace , also be perfected . and so we see that sicut nobis natus est , ita etiam nobis baptisatus est , as hee was not borne for himselfe , but for vs , so was hee not baptised for himselfe , but for vs. secondly he was baptised that he might sanctifie baptisme to vs , and giue it authority to become a seale of grace vnto vs , vt nobis secundae natiuitatis consecraret lauacrum , and a lauer of regeneration , as the apostle calles it . he was washed saith ambrose in the water of iorden , non mundari volens , sed mundare , not to be made cleane by water , but to make the water ( wheresoeuer vsed to this purpose ) cleane , for so holy and heauenly a worke , that baptisme being consecrated by him , might be an holy meane to consecrat vs. it is true indeede that constantine the great deferred his baptisme , till hee might be baptised in iorden , where our lord was baptised , though by reason of sicknesse hee was forced to receiue baptisme else-where : but euen as the lord iesus by consecrating bread and wine which grew in canaan , did thereby sanctifie all bread , and wine , in any part of the world , to be a sacrament of his bodie , and blood , it being vsed according to his institution , so by washing in the water of iorden he hath sanctified water in any part of the world , to be a sacrament of regeneration , and remission of our sinnes , if so be it be vsed according to his institution . and thirdly , he was baptised , to seale his fellowship and communion with vs : that cognisance and badge ▪ whereby he will haue his souldiers and seruants discerned from professed infidels , hee first taketh it on himselfe , vt in nullo dissimilis esse● fratribus , ni●i solo peccato : that in no thing he should be vnlike his brethren , except in sinne alonelie . and indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge , the prince of our saluation did encounter with sathan and ouercome him , as after shall be shewed and prayed : ] the euangelist saith , that when our sauiour was baptised , he praied , but what hee prayed , he expresses not . neuerthelesse , we may gather it out of other places of holy scripture : wherein we shall finde , that he praied for himself , for his church , and for his enemies . where if it be demanded , what needed our sauiour to pray for himselfe , seeing hee is very god ; the answere is ready , that he is also very man : and as man had his owne feares , dolours , and griefes , proceeding from the sense of the heauy burden of sinne , not his owne sinne , i say , for hee knew no sinne , but of our sinne , which was laid vpon him . as also from the sense of that fearefull wrath due to sinne ; for strength , and comfort against these he prayed to his father , as witnesseth the apostle , that in the daies of his flesh , he offered vp prayers , and supplications , crying , and teares , to his father , and was heard also in that which hee feared . which , as we see in the gospel he did before his passion , so now before his entrie to the worke of our redemption ; a worke greater then the worke of our first creation ; for now he hath to satisfie the iustice of his father ; to worke the confusion of sathan ; and to effectuate the saluation of his brethren . and therefore in the entrie of this great worke he prayes , no doubt , for an happy successe thereof , and as it is euident by the answere he receiues from heauen , hee was heard in that which hee prayed for . and in this also our sauiour learnes vs by his example to sanctifie all our actions with prayer . when he was baptised , he praied : when he was tempted he prayed : when he brake bread , he prayed : when he wrought miracles , he prayed : when he was troubled in the garden , he praied : when he suffred on the crosse , he prayed . as isaacs mariage could not but prosper , because it was begunne with the prayer of abraham his father , prosecuted with the praier of eliezar his seruant , and finished with his owne prayer : so can it not faile , but a blessing must be vpon those honest actions which are begunne , continued , and accomplished with prayer : where otherwise , euen those actions which in themselues are good to the doer , can not be good , where they are done without prayer . vere nouit recte viuere , qui recte nouit or are : hee knoweth truely how to liue wel , who knoweth how to pray wel . but best actions without prayer , which obtaines grace to them , are like bodies without spirits : yea , as the body without breathing cannot liue to doe any worke competent to a naturall life : so the soule without prayer , can doe no worke , that truely is spirituall . therefore said macarius , that continuance in prayer was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head of euery good purpose , & the crown of euery right , and honest action . but here we are to be warned , that wee content not our selues , with the shadow of prayer , in steed of the substance thereof ; where we are to take heede of these two things : first , that our prayer be not by starts , without making of conscience whether it be or not , but we must continue & perseuere in prayer , remembring , he that sowes sparingly , shal reape sparingly : secondly , that our praier be not outward , but inward , made with feruencie of spirit , and attention of the minde , remembring hee is the god of the spirits of all flesh , with whom thou hast to speake in praier . it is a godly meditation of chrisostomes , that as a man who seekes a thing which hee hath lost in his house , seekes it with such affection , that he forgets all other things ; yea , hee seeth not those things that are afore him , so faine is he to see that which hee is seeking , euen such should be the disposition of a christian , so earnestly desiring mercy , and grace from god , that till hee finde it , no other thing be in his minde to distract him from seeking it . and vnto this continuance and feruencie in prayer , it should greatly encourage vs , that now we see after our sauiours prayer the heauens are opened , shewing vs the great vertue of prayer : if wee pray in his name , if we send it vp like incense , perfumed with his merit , flowing from faith in him , it opens heauen vnto vs , & brings vs backe a fauourable answere . oratio iusti clauis est coeli , ascendit precatio , & descendit dei miseratio . vvhen our sauiour prayed on mount tabor , then was he transfigurated , and his countenance changed : when peter prayed in the top , or platforme , of simon the tanners house , in ioppe , then did he receiue in a trance the heauenly vision : when daniel prayed , then the angell appeared to him : when the disciples prayed , then the holy ghost descended vpon them : such is the vertue of prayer , that by it , not onely doe the heauens open vnto men , and out of their treasure send downe necessarie blessings and consolations to them ; but men are also transported and carried vp into heauen , and so begin to practise the first degree of their ascension with christ , for as by newnesse of life they rise with christ , partakers of the first resurrection : so by prayer they ascend with christ , partakers of the first ascension ; which is vnto them an vndoubted pledge of the ascension both of their soules and bodies hereafter . for , if while they are in the bodie , they get accesse to the throne of grace many a time , and finde heauen opened vnto them , how much more when they are separate from the bodie , shall they finde the same . and therefore let vs take great delight in this heauenly , and most profitable exercise of prayer . that the heauens were opened . hitherto wee haue heard the first point of christ his consecration to the office of the mediator : wherein wee haue seene how by receiuing the sacrament of baptisme , he did willingly take our debt vpon him , and binde himselfe to make satisfaction to his fathers iustice for it . now followes the second , how the father not onely accepts the sonne , becomming debtor for vs : but also ordaines him to doe the worke of a redeemer vnto vs , and to this same effect annoints him , and publikely proclaimes and declares him in this great assembly at iordaine , to be that only high priest , and peace-maker , by whom attonement is made betweene god , and man. let vs ioyne these grounds of comfort togither , and we shall see what a strong fortresse of faith , they make vp vnto vs. since the father hath giuen vs christ for a redeemer : since the sonne hath voluntarily aboliged himselfe , to doe the worke of our redemption . since the holie ghost hath annointed him to this same effect : may wee not now say god is with vs , who can be against vs ? let sathan calumniate ; let infidelitie , call in question : we see whom we haue beleeued . our saluation is more sure , then that the powers of hell are able to disanull it . but here wee haue to consider , how by three sundry strong testimonies , god the father witnesseth the willing acceptation of his son , to this great office of the messiah , which now is committed vnto him . first , by the opening of the heauens : secondly , by the sending downe of the holy ghost , in a visible shape vpon him : thirdly , by an audible voice from heauen , proclaiming him to be that beloued sonne of god , in whom the father is well pleased . the first then is the opening of the heauens , by which visible signe is plainely declared , that iesus christ is hee , by whom man hath accesse to the throne of grace : the first adam for his transgression , was cast out of earthly paradice , but by the humble obedience of the second adam , the heauens are opened vnto vs , & we are aduanced to an estate , as far exceeding adams best estate in paradise , as the second adam is more excellent then the first : what was figured by the ladder of iacob , is now performed by iesus : for by him , things which are in heauen and in earth , are now gathered togither into one : by him , angels come down and doe seruice vnto men ; by him , men goe vp to the father , to worship him . whereof god willing , we shal speake more at large hereafter . and the holy ghost came down in a bodily shape like a doue vpon him . the second way wherby the father beares witnesse vnto him , is as you see , by sending down the holy ghost vpon him , in the similitude of a doue ; vvhereby his vnction , which in it selfe is spirituall , and could not be perceiued , was represented & notified vnto al the people : for he was not annointed vvith any materiall oyle , but with the oyle of gladnes , according to that prophesie : the spirit of the lord is vpon mee , therefore hath the lord annointed me , he hath sent me to preach good tidings vnto the poore , &c. where for remouing of all doubts that may here arise , we must vnderstand that christs vnction , hath in it these two things : the first is , a separating and designing of him to the worke of a mediator ; & this part extends to the whole person of christ iesus , god , and man. now in this action of designation , albeit , the three persons of the blessed trinitie concurre , and so iesus be both the designer , and the person designed : yet because the father is first in order , this action is ascribed to him , for him hath the father sealed . the other part of this vnction , is the communicating of the graces of the spirit vnto him : and this is extended onely to his humane nature , so that albeit it be true , that our sauiour was annointed in both his natures , because he is our mediator not in any one of them , but in both : yet we must remember the difference , that his annointing in respect of the diuine nature imports onely the separating , and designing of the second person of the trinitie , to worke the vvorke of mans redemption . illius enim opus erat nos restituere , qui ab initio , cum n●n essemus , nos condidit . nec poterat alius renouare in nobis abolitam dei imaginem , nisi patris imago : for it was his worke to restore and redeeme vs , vvho from the beginning created vs , when wee were not , and had no being . neither could any other restore the image of god blotted out in vs , but the image of the father , that is to say , his sonne christ. but his annointing in respect of his humane nature , imports also the communication of the graces of the holy spirit vnto him , not in measure , as his brethren receiues them , but aboue all measure : for in number he had all graces of the spirit , he wanted none ; and next he had euery one of them in the full degree : in which respects the spirit was neuer communicated vnto any , but to iesus christ alonely . thus we vnderstand how iesus was annointed ; which vnction is not here first made , as if before this hee had not beene endewed with the holy ghost : for wee beleeue that he was conceiued of the holy ghost ; but here is the first declaration , and publike manifestation to the world , by a visible signe of the fulnesse of grace communicated to him , for the doing of this great worke , whereunto he is now ordained : and this is done partly for the confirmation of iohn , who albeit hee knew that christ was come , yet he knew not who hee was , till by this token giuen of god , christ was pointed out vnto him , for so hee witnesses himselfe . and i knew him not , but he that sent mee to baptise with water said vnto mee , vpon whom thou shalt see the spirit come downe , and tarry still on him , that is he , which baptiseth with the holy ghost : and partly also for instruction of the people , that by this signes seene of them all , they might know who hee was , whom shortly after the audible voice from heauen , proclaimed to be the sonne of god. and that the holy ghost discends vpon him at this time in the similitude of a doue , and not in the similitude of fire , as thereafter he descended vpon the apostles , it is to declare vnto vs , both what he is in himselfe , as also what sort of creatures true christians are made by his grace . as for himselfe , he is a meeke sauiour : not terrible to penitent sinners , but louing and comfortable , ye shall finde that of all those who in the gospell came to seeke mercy , and grace , from him , neuer one was reiected , but all of them louingly receiued , and sent away with a comfortable answere : for it was prophesied of him , that hee should not breake the bruised reede , nor quench the smoaking flaxe ; and no maruell that hee was kinde to his owne , for he was meeke toward his very enemies : he prayed for them on the crosse , when they were persecuting him to the death , and when his disciples vvould haue had him bring fire from heauen , to burne the samaritans , because they held him at the ports of their citie : he gaue them this answere : yee know not of what spirit yee are , the sonne of man is not come to destroy , but to saue . the law was giuen with fire , and thunder , with tempest , blacknes , and darknes , in so terrible a manner , that moses himselfe did quake for feare : but iesus the mediatour of the new testament , when he comes to proclaime the gospell ( a doctrine of the ioyfull tidings of mans saluation ) hee comes not in a terrible manner : neither to accuse nor conuict of sinne , nor to trouble and torment the conscience for sinne , for that is the operation of the law ; but as the lambe of god that takes away the sinnes of the world , hee cryes peace to the conscience within , of euery poore penitent sinner , that beleeues in him : he is such a physitian as being himselfe annointed of the lord , he cures his patients , not by burning , or cutting , or by any such hard medicine , but onely by annointing them , then the which no gentler kinde cure can be . whatsoeuer bitternes was in that potion that heales the deadly disease of sin , he dranke it himselfe , and wonderfull it is ; the phisitian drinkes the potion , and the patient is healed . and therefore let not penitent and beleeuing sinners feare to goe neere him . and as he is in himselfe , such makes he those who are his , hee endues them with the properties of the doue , he learnes them simplicitie , lowlinesse and meekenes . as the elect of god , they put on tender mercie , kindnes , humblenes of minde , meekenes , and long suffering : but where there is yet bitternes , anger , wrath , euill speaking , and maliciousnes , by which , after the manner of rauening birds , men deuoure one another : it is an euident argument that such were neuer as yet renued by by the grace of christ iesus . and there was a voice from heauen , saying : thou art my beloued sonne , in thee i am well pleased . the third way , by vvhich the father beareth witnes vnto christ , is by an audible voice from heauen : where wee haue to consider not onely the testimonie it selfe , but the circumstances that goe before it : as , namely vvho giues the testimonie , god the father : in vvhat manner it is giuen , by an audible voice : and from what place , from heauen . as for the first , the author of this testimonie may be collected out of the words , to be god the father : the sonne comes to make the father known vnto the world , for no man knowes the father but the sonne . no man hath seene god at any time , the onely begotten sonne , who is in the bosome of the father , he hath declared him : and the father againe makes the son knowne vnto the world , by the holy ghost : for euen iohn baptist , though the greatest prophet among the children of women , knew not this sonne of god , till the father , as we said , pointed him out vnto him . here then for our further comfort wee haue to consider , how the three persons of the blessed trinitie concurre together , to worke the great worke of our redemption : for here is the father designing , ordaining , proclaiming : here is the sonne accepting , and the holy ghost annointing : these three wrought coniunctly the worke of our first creation : in the beginning of genesis , mention , suppose obscure , is made of them , by a name plurall , elohim , expressing the trinitie of persons , and a verbe singular , bara , expressing the vnitie of their nature , and coniunct operation . but here a more cleare and distinct mention is made of the three persons , yet all working one worke , and that for our comfort , that we considering who it is , hath taken in hand to worke the worke of our saluation , should neither be discouraged , for the power and malice of our spiritual aduersarie , that withstands it ; neither yet for our owne manifold wants , and infirmities , for that grace which iesus hath receiued , is not for himselfe , but for vs ; that , as saith the euangelist , of his fulnesse we might all receiue grace for grace : which was figured in that ointment , poured on the head of aaron , it rested not there , but went downe to the borders of his garments : euen so the grace communicated to christ , flowes from him to the smallest member of his mysticall body , in such measure , as shall be sufficient , to prepare and perfect them vnto eternall life . the next circumstance containes the manner , by which this testimonie is giuen , to wit , by an audible voice , such as all the people there present might heare , & vnderstand . how this voice was sounded , is needlesse for vs to enquire , the lord who made the tongue , can speake without the tongue , and frame organes of voice at his pleasure , by which he can proclaime his will , euen to the eares of men , who without a voice cannot heare him . thus the lord both by his practise and precept hath declared , that hee will haue his gospell , which is a doctrine of christ , preached to the whole world , clearely , distinctly , and in such a manner , as all may heare it : the practise wee haue here , the precept we haue hereafter : for our sauiour commanded his disciples , that what hee told them in the eare , they should proclaime it on the tops of houses ; & for this cause , did the holy ghost endue them with the gifts of tongs , that vnto euery people they might speake in their owne language , otherwise one language had been sufficient for all people . whereof it is euident , that they who deliuer this doctrine , either by whispering , or muttering in the eare , or else in such a language as people doe not vnderstand , declare themselues not to be the ambassadours of the god of heauen , neither following his practise , nor obaying his precept ; but locusts , proceeding from the smoake that comes out of the bottomlesse pit , by which antechrist , that fallen star , endeauours to obscure both the sunne , and the ayre , knowing that the vantage of his kingdome stands in darknesse . the third circumstance is of the place , from which this testimonie is giuen , to wit , from heauen : whereof first wee learne that the doctrine of the gospell is heauenly doctrine , not written by nature in the heart of man , as is the law , but heauenly and supernaturall , bred in the bosome of god ; proceeding from the deep of god his infinite wisedome , which no creature , neither angell , nor man , by the light of nature could euer haue imagined , if the lord from heauen had not reuealed it ; and therefore euen the angels notwithstanding they be secundaria lumina , next vnto god , spirits of greatest light , and vnderstanding , are said to admire this mysterie of the gospell , desirous to behold those things , which are taught in the church concerning it . secondly , the maiestie & dignitie of the gospell , is here recommended vnto vs ; the law was giuen on earth , proclaimed from the top of mount sinai : yet , euery transgression , and disobedience thereof receiued a iust recompence of reward , how then shall wee escape , if we neglect so great a saluation , which at the first began to be preached by the lord , and afterward was confirmed to vs by them that heard him ? and againe we are warned , see yee despise him not that speakes , for if they escaped not , who refused him that spake on earth , much more shal not wee escape , if wee turne away from him , that speakes from heauen . and thirdly , the proclaiming of this doctrine from heauen , as likewise the opening of the heauens , at the first proclamation of it , is to teach vs that there is no way , whereby man may learne a ready way to heauen , but by this doctrine of the gospell , which is come from heauen . pitifull then is the blindnes of worldlings , to whom heauen is opened , and offered by the gospell : but they will not so much as looke vpon it , but like those vncleane beasts in the law , do creepe , with all foure , vpon earth , seeking the fatnesse of the earth for their portion , more miserable then those iewes to whom regresse was offred to canaan , but they would not come out of caldee : for loue of earth , they little esteemed heauen , and therefore iustly shall they be depriued of both ; the heauens shall not be opened to them to receiue them , and their place on earth shall shortly deny them ; yea , the earth shall open her mouth , and swallow them ; as vnworthy to liue vpon earth , vvho reioyced not at this grace of the gospell , by which the heauens were opened vnto them . thou art my beloued sonne . the circumstances being permitted ; now followes the testimonie ; which may be called , contractum euangelium : for it containes the summe of the gospell ; first concerning his person , and next his office. the first , vvee haue in these words : thou art that son of mine , that beloued , for so the article imports : thus the father speakes of him , to distinguish him from other sonnes , and other beloued ; the father hath many beloued sonnes , but none like christ ; he is not the sonne of god by creation , as adam and the angels ; nor by adoption , as regenerate men are ; but hee is the sonne of god by essentiall generation , as also by the grace of personall vnion , that is , as hee is the second person of the blessed trinitie ; he is the sonne of god , by essentiall generation ; for the father begat him from all eternitie , by a full and whole communication of his essence vnto him , in a manner most maruellous , and vnspeakeable : and therefore rather to be adored by vs , then enquired , and searched out . againe , as man is the sonne of god in a most speciall manner ; for hee had no man for his father , but his humane nature was made and formed by the holy ghost , and this nature thus formed , he hath ioyned , and vnited vnto the diuine nature of christ , that so in his person it might haue the being , and subsistence : and thus the lord iesus being one person , in whom are two natures , in respect of them both , and of their vnion , in most maruellous manner , is the sonne of god. now , because sathan who durst call it in doubt to the son of god himselfe , whether , or not he were the sonne of god ; will farre lesse spare to call it in doubt vnto vs : let vs oppose against all his blasphemies , this notable testimonie of god , proclaimed by an audible voice from heauen , at the baptisme of christ , and repeated againe on mount tabor , at his transfiguration , as they haue reported vnto vs , who heard it with their eares , for so witnesses not onely s. iohn , in the first chapter of his first epistle , but most cleerely , s. peter , in his second epistle , and first chapter . we followed not deceiueable fables , when wee opened vnto you the power , and comming of our lord iesus , but with our eies we saw his maiestie , for hee receiued of god the father , honour , and glorie , when there came such a voice to him from the excellent glorie : this is my beloued sonne , in whom i am well pleased . and this voice wee heard , when it came from heauen , being with him on the holy mount. the angels in like manner bare witnesse vnto him , and many thousands of his saints hath sealed the truth of this testimonie with their bloud . the miserable estate of the iewes , who since the day that they reiected him , and tooke his bloud vpon them , and their children , haue euer beene as vagabonds , and abiects in the world , proues the truth of this gospell , which declares him the sonne of god : yea , sathan himselfe , hath beene forced to confesse it as a truth , iesus thou sonne of god , why art thou come to torment vs before the time ? but beside all those , wee haue as saith s. peter , a most sure word of the prophets , to which we shall doe well to take heede : for if we well consider , how all those things which the prophets of old prophesied , were to be done by the messia , are all accomplished in the person of christ iesus , we shall finde the word like a light shining in darknesse , clearely declaring vnto vs , that iesus the sonne of mary , is the promised messia . it was promised in paradise , that he who should trample down the head of the serpent , was to be the seede of the woman : this was made clearer by esay , that a virgin should conceiue a sonne , whose name should be emmanuel : how this was fulfilled , s. mathew records , shewing how that when mary was betrothed to ioseph , before they came together , she was found with childe of the holy ghost . micah foretold that out of bethleem , should come that ruler in israel : whose goings forth hath beene from the beginning , and euerlasting . now that christ was borne in bethleem , is euident out of the euangelists . hosea fore-prophesied , that he should be called out of egypt . and s. mathew witnesses , that when herode sought iesus to destroy him , the angell of the lord appearing to him in a dreame , commanded him to flee vnto egypt , that it might be fulfilled , saith hee , which was spoken of the lord , by the prophet : out of egypt haue i called my sonne . malachy foretold , that a messenger should be sent before the messia , to prepare his way , whom after that , he calles eliah the prophet : who should be , said esay , a crying voice in the wildernesse ; prepare ye the way of the lord , make straight , in the desart , a path for our god : euery valley shall be exalted , and euery mountaine made lowe . how this was fulfilled , s. luke witnesses : for iohn baptist came before the lord iesus , in the spirit and power of eliah , and hee cried in the wildernesse , prepare the way of the lord , and make straight his pathes . againe , it was foretold by esay , that hee should beginne his preaching in galile : and so indeede witnesses s. mathew , that when iesus heard that iohn was deliuered to prison , hee returned into galile , and leauing nazareth , hee went and dwelt in capern●um , which is nere the sea , in the borders of zabulon , and nephtalim , that it might be fulfilled , which was spoken by esay : the land of zabulon , and the land of nephtalim , by the way of the sea , beyond iorden , galile of the gentiles , the people which sate in darknes , saw great light , and to them that sate in the region and shadow of death , light is risen vp . in like manner it was spoken by esay , that he should confirme his preaching with many miracles , as that the blind should see , and the deafe should heare , all which the euangelists records , was performed by the lord iesus . zacharie fore-prophesied , that hee should come riding to ierusalem on an asse , which the euangelists testitestifies was done . it was also fore-shadowed in dauid his type and figure , that his own familiar friend , whom he trusted , and did eate of his bread , should lift vp the heele against him ▪ and that hee should be sold for thirtie peeces of siluer , said zacharie , with the which thereafter a potters field should be bought ; and so indeede was our lord betrayed by his owne disciple iudas , and sold for thirty peeces of siluer ; which when he had cast againe , to them that gaue it to him , they bought with it a potters field , to be a buriall for strangers : and of his suffering esay fore-prophefied , as if he had seene it , that hee was counted among transgressors ; that hee was wounded for our transgressions , the chastisement of our peace laid vpon him , & that with his stripes we are healed . ioyne with this the prediction of dauid , that they should peirce him hand , and foote ; and when they had crucified him , they should scorne him , and nod their heads at him , saying , hee trusted in the lord , let him deliuer him : and againe , that they should part his garments among them , and cast lots about his vesture , and should giue him gall in his meate , and in his thirst vinegar to drinke : all which the euangelists record , most clearely to haue beene accomplished , in the passion of iesus christ : for they executed him betweene two theeues , scourged him , scorned him , and crucified him . yea , more particularly also haue they foretold , that he should lye in the graue of a rich man , that he should rise the third day , as was shadowed in his figure ionas , that hee should ascend on high , and leade captiuitie captiue : all these with many moe prophesies , fore-spoken of the messias , concerning his person , his actions , his sufferings , his triumphant resurrection and ascension , as more particularly they are collected by athanasius . since wee see them so clearely fulfilled , in the person of iesus christ , what remaines , but that wee close the mouth of sathan , and of our owne infidelitie , receiuing this for an vndoubted truth , which the lord in this heauenly oracle deliuereth vnto vs : that this christ iesus , the sonne of mary , is the sonne of god , and that promised messias , on whom all the fathers since , the first beginning , fastened their hope , and of whom all the prophets hath spoken , pointing him out , as it were with the finger , how hee was to come to worke the worke of our saluation , which in all circumstances wee see performed by him , as was prophesied by them , to our euerlasting comfort . wee might hereunto adde some testimonies of the gentiles , as of mercurius trismegistus , little posterior in time to moses : whose testimonie lactantius cals diuino simile , diuine-like , as likewise out of the oracles of sibillae , which were tenne in number ; so called , because they declared the counsels of god , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were by some of the fathers accounted prophetesses of the gentiles : for seeing the lord iesus was to be sent into the world for saluation both of iewes and gentiles , it pleased the lord long before his comming , to make signification thereof , not to the iewes onely , by prophets raised vp among themselues , but to the gentiles also , who because they could not easily embrace the testimonie of the iewes , in a matter of religion , it pleased him , by their own prophets , to make predictions , and descriptions of iesus christ , that when they should come to passe , they might haue no exception against them . and therefore is it that the heathen persecuting emperours , stirred vp with hatred by sathan , against the very name of christians , the mysterie whereof they no manner of way vnderstood , nor yet would receiue any light , that might bring them to the knowledge therof , forbade the reading of their owne sibilline oracles , and that because euen their owne prophesies , bare witnes to the veritie of christian religion . but for the present , we content vs with that most sure word of the prophets , as s. peter calles it , and rests in this heauenly oracle , which the father from heauen proclaimed , concerning his son : blessing the lord our god , who hath opened vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed in christ. by whom wee haue redemption through his bloud , the forgiuenes of sinnes , according to his rich grace . to him be praise and glory , for euer . amen . the combat of christ vvith sathan . declaring a working power in our redeemer , answerable to his vocation . mathevv 4. 1. 2. then iesus was led aside of the spirit , into the wildernes , to be tempted of the diuell . and when he had fasted forty dayes , and forty nights , he was afterward an hungry . london , printed for iohn budge . 1612. a treatise of christ his temptation . we are now come to the historie of christ his tentation , which being ioined with the former two , whereof wee haue spoken , makes vp vnto vs a complete doctrine of christian comfort : for in his genealogie , we haue seene what manner a man christ iesus is . in his baptisme wee haue learned , how he is become ours , and now in his temptation we see , how hee beginnes to worke the worke of sathans confusion , and our redemption . great ioy was there in the campe of israel , when they saw that dauid ouercame goliah , cast him to the ground , and cut off his head , for he was a dreadfull enemie , hee had reuiled the host of the liuing god , and none of saul his warriours durst encounter with him . but greater ioy should be in our hearts , when we see how our dauid in this singular combate , fights with spirituall goliah hand to hand , and ouercomes him ; who euer since the creation hath beene a shamelesse blasphemer of the euerliuing god , and an spitefull enemie of all true israelites . in this first combat the sonne of god casts him downe : in the last combat which he fights with him , on the crosse , he bursts his head . sathan tempting the first adam in paradise , ouercame him , and so caried him away and his posteritie , in a fearefull captiuitie , and bondage : but the second adam suffering temptation by sathan in the wildernes , ouercomes him , and by a more glorious victory then abraham had ouer chedarlaomer , doth hee recouer his owne lots , from the power of this enemie . in all we haue three points here to be treated of : first , the circumstances premitted : secondly the combat it selfe , consisting of a three-fold assault , made by sathan , with their seuerall repulses , giuen by our lord : thirdly , the euent , and issue thereof . the circumstances premitted are sixe : first , the time , which is declared to haue beene immediately after his baptisme : secondly , the place , expressed to be the wildernes : thirdly , the motion , by which hee is caried thither , to wit , by the spirit : fourthly , the person who is tempted ; namely , iesus , full of the holy ghost : fiftly , the tempter , named here the diuell : last of all , the occasion of the temptation , which is said to be christ his hunger , after that hee had fasted fotty dayes . as for the time it is noted to haue beene immediately after his baptisme : hee had liued twenty nine yeares a priuate man , and all that time wee reade not that sathan tempted him ; but now when hee comes out in publike to doe the worke of a redeemer , for the glorie of god , and good of his brethren , hee is assaulted of sathan with all his might . whereof it is euident , how sathan intends his greatest malice against them , who are set vp into those high callings , in the which greatest good may be done , to the glorie of god , and saluation of others : so was it with moses , so long as he liued a priuate life , he liued a peaceable life : but when hee came forth to be a deliuerer of his brethren , from their bondage in egypt , then was he persecuted by pharao : so also with dauid , in his priuate calling hee had quietnes ; but from the time that hee had once begunne to worke the deliuerance of israel , by the slaughter of goliah , and was annointed king by samuel , for the greater benefit of that people : then did sathan stirre vp saul against him , who hunted him like a partrich , through the fieldes and mountaines of israel . the like also may be seene in the apostle s. paul , in sosthenes , and many others . as trees on the toppes of hilles are obiect to euery winde ; so persons in a high calling , if in a good conscience they labour to discharge it , shall finde themselues on euery side compassed with temptations . neither is it so onely with those that are set vp in more eminent callings , but with euery christian also : what malice sathan practised against the head , that same will he practise against the members . so soone as our lord was borne , so soone was he persecuted by herod : so soone as he was baptised , so soone was he tempted by sathan ; thus as saith chrysostome , ab ipfis vitae initiis ad tentationes praeparam●r : then we see that euen in the cradle our lord began to beare the crosse , and no sooner we are borne by regeneration to be his , but so soone without further delay , doth sathan set vpon vs with all his might , like a new pharao , pursuing israel , to see if hee can reduce vs to his former seruitude , and bondage . and this i marke for the comfort of weake and young christians , who after their conuersion finde themselues troubled with great temptations , wherewith before they were not acquainted , let them know that it is a cursed peace , to be at peace with sathan , and giue thankes to god , who now hath put them in an inimitie with him : for thereby they may know they are none of his ; but are called to a fellowship and communion with christ , diabolus enim non persequitur nisi bonos , sathan pursues none but good men , such as hathcast off his yoke : as for the wicked what needes hee to pursue them , seeing hee possesses them ? yea , so farre is he from tempting them , that he vses them as his instruments , to tempt others : and therefore let vs not be discouraged , but rather confirmed , when wee finde our selues tempted by sathan . the second circumstance is of the place , noted here to be the wildernes : wherin two things we obserue , one in the person of the aduersarie ; letting vs see how he is a restlesse tempter , sparing no place , not paradise , nor the wildernes , in the temple , vbique insidiatur homini , euery where hee lyes in waite for vs : neither can wee goe our way . wherein hee hath not his snares laid before vs : multi laquei quacunque progredimur , there be many snares wheresoeuer we goe , our way on earth , being like the way of israel , wherein lurkes many fiery serpents to sting vs , that hurts vs many time before wee can perceiue them : none of all the children of god , but they haue marked this in their own experience , for where is the place , wherein we haue not beene tempted ; yea , wounded by this subtle serpent , and almost slaine to the death ; if mercy and grace had not come in from god to succour vs ? the remedie is that we suspect this aduersarie in euery place wherein we come , walking as the apostle commands vs circumspectly , and with feare and trembling : euer looking vp for grace , to keepe vs wee fall not into his snare , at least we perish not in it . the other thing to be obserued here , is the person of our lord , who ouerthrowes sathan in so victorious a manner , that no exception can be made against it ; for in that nature which sathan once had ouercome doth he encounter with him , and giues him also the vantage of place . sathan tempted the first adam in paradise , which was the place in all the world , wherein he should haue been strongest to resist the diuell , considering that in it he had very many tokens of gods great goodnes toward him , euer before his eyes ; yet in it sathan ouercame him : but the second adam to recouer this losse , encounters with sathan in the wildernes , a place of all other in the world , meetest for sathan to tempt a man in ; specially to desperation . thus we see , quemadmodum suis nodis praeiudi●ia resoluantur , & suis diuina beneficia vestigiis reformentur : for the first adam tempted by sathan , was driuen from paradise to the wildernes , but the second adam by suffering himselfe to be tempted of sathan , brings home the first againe from the wildernes into paradise : thus doth hee follow the aduersarie , as it were , foote by foote , confounding him in all those meanes , by which before ouer man hee made his conquest . the third circumstance is , that our lord was ledde into the wildernes by the motion of the spirit , to wit , that same spirit which before descended on him at iorden ; and wherewith here hee is said to haue beene filled , and replenished . of this we learne that temptations comes not by accident , or chance , but are ordered by diuine dispensation : in our weakenes ofttimes wee conceit of our temptations , as if they came to vs by the will of sathan : but in very truth it is not so , he is indeede a roaring lyon , but the lord haue bound him in chaines , and without the bounds of his chaine hee cannot goe , roare as hee will , hee is not able to approach vnto vs , nor moue any temptation against vs , but as he is a licenced of the lord , est quidem leo rugiens , sed gratias ago magno illi leoni de tribu iuda , rugire iste potest , ferire non potest : hee is indeede a roaring lyon , but i giue thankes vnto the great lyon of the tribe of iudah , hee may roare , but he cannot strike me . it is therefore good to remember in our temptations , these three things : first , that it is the lord who takes vs by the hand , and enters vs within the listes to fight in his name , hand to hand with sathan , as here our lord is ledde by the spirit to be tempted : secondly , that the lord measures our temptations , and will not suffer vs to be tempted aboue our power : and thirdly , that wheresoeuer he leade vs , he goes with vs , not as a spectator onely to behold vs , which should also greatly encourage vs , that wee fight vnder the eye of our king , but as an actor also fighting in vs ; helping our infirmities , and strengthening our weakenes , by his grace : and therefore how euer our aduersarie be like a mighty terrible goliah , yet should wee not be afraide to goe forth against him in the name of the lord our god. in the fourth circumstance we haue to consider the person , who is tempted , to wit , iesus , full of the holy ghost . in regard of his nature , he is very man , and so he behoued to be , that hee might ouercome the aduersarie of man , alioqui iuste victus non fuisset : otherwise , he had not been wholly conquered , but in regard of the qualitie of his nature , perfectly holy , and fully sanctified : so full of the holy ghost , that not so much as a contrarie motion of euill could enter into him , no more then liquor can be conuaied into a vessel , which is full already : and this is it , which our sauiour testifies in another place ; the prince of this world commeth , and hath nothing in me . it is true that iohn the baptist , and stephen the first martir , are also said to haue beene full of the holy ghost ; but that is spoken either in comparison of themselues , who at sometime were more filled with grace , then at another : for in all the godly the spirit hath his own intention and remission ; or else in comparison of themselues , with other men . but as for christ iesus , it is his singular priuiledge , that hee receiued the spirit aboue , and beyond all measure , that of his fulnesse all his saints and seruants might receiue grace for grace , euery one a portion in their owne measure : whereof it comes to passe , that there being in most holy men , a great vacuitie and emptinesse ; roome is made for sathan to enter in , and worke vpon the corruption hee findes there , but in the lord iesus it is not so . but here two things further are to be considered : first , how could christ be tempted , there being , as i haue said , no corruption in him , whereupon any temptation could worke : and secondly , for what causes was he tempted . for resolution of the first , we are to consider the sundry sorts of temptations , there is one wherby man tempts god : this is expressely forbidden , as we will shew hereafter ; one whereby god tempts man , so the lord tempted abraham , and he is said also to haue tempted the israelites ; as , for that which s. iames saith , that god tempts no man ; wee must know that there is , tentatio quae probat , & tentatio quae decipit : a temptation which proueth , and a temptation which deceiueth . by the first of these only the lord tempts , but neuer by the second . there is also a temptation , whereby one man tempts another to snare him , or manifest some weakenes in him ; so the herodians and pharises tempted christ : and this is common to all the wicked men of the world , that not content to doe euill themselues , they delight also to tempt others to euill . let such remember that this is to sinne after the similitude of sathan , who not content to rebell against god himselfe , tempted man also to the same rebellion with him : and therefore may they looke to be punished , after the similitude of his condemnation : and last of all , there is a temptation , by which sathan tempts man , plaine contrarie to that which is ascribed to the lord ; for it is not to make man better , nor to manifest any goodnes that by grace is in him , but euer to snare him : for which cause the temptations of god are compared to fanning , that driues away the chaffe and dust , and so fines the corne : but sathans temptations are compared to sifting , that letts away the good , but keepes still the worst . now to returne to the question ; we must know that the temptations of christ , in this doe differ from the temptations of adam , and all other men in the world ; that his were onely externall , that is , such as sathan presented by externall voices and obiects to his eare and eye ; but could neuer carry any further , for incontinent the lord iesus discerned the vanitie of them , by the perfect light of his minde , and instantly repelled them , by the vnchangeable holines of his will ; so that he was not so much as affected or moued with them ; farre lesse infected , by consenting vnto them , and in this , as i said , hee farre excels , the first adam , and all his posteritie . for as for our first parents adam and euah , in that first onset sathan made vpon them , by presenting externall obiects to their eyes , and voices to their eares , he incontinent fastned his sting into them , by reason that they howsoeuer made holy ; yet being mutable , were easily affected with his allurements , and so wounded by him : but the second adam , being perfect , and vnchangeable in holines , was in such sort tempted , that he was not , nor could not be peruerted , no more then the most stable rockes of the sea are moued , or remoued by the raging waues thereof . whereof great comfort redounds vnto vs , who now by grace are the generation of the second adam , and beares his image ; as by nature we were the sonnes of the first adam , and did carry also his image . what the first adam had by creation , hee receiued it not for himselfe onely , but for his posteritie also : if he had kept it for himselfe , hee had kept it to them also ; and when he lost it to himselfe , he lost it to his posteritie : and the second adam , the lord iesus , in like maner , that stock of life in whom , by grace we are grafted , and of whom onely , wee as christians haue our beginning and being ; what hee hath receiued as mediator from his father , he receiued it not for himselfe , but for his brethren , that he might conquer , communicate , and conserue vnto vs a most sure saluation : for so long as hee who haue obtained it , cannot loose it , so long wee are sure it cannot be lost vnto vs , seeing of him , and in him we possesse it . and as for adams posteritie , now since the fall , our estate is so much by nature the more miserable , that our greatest temptation comes from our inward corruption , so that albeit there were no externall tempter to tempt vs with obiects of sinne , presented to our eyes and eares : yet wee are tempted of our owne concupiscence within vs. tale quippe est vitium malignitatis , vt a nullo impulsa plerunque sese ipsa praecipitet : for such is the corruption of our wicked nature , saith chrysostome , that although it be not moued or enforced by any other ; yet it runneth headlong into sinne ; thus wee are like vnto a besieged citie , that not onely hath strong enemies without pursuing it , but in like manner false traytors within , to betray it . now haue wee seene how the temptations of christ iesus doe differ from adams , and ours . the other thing in this circumstance that comes to be considered , is the endes for which our lord humbles himselfe to be tempted of sathan : and those we shall see doe most of all respect vs ; as for our cause he was in carnate , so for our cause hee was tempted : all that hee suffered in our nature , are medicines to cure the infirmities of our nature . first , then hee was content to be tempted by our enemie , that hee might ouercome our enemie , and that in so iust , and lawfull a manner , as against which the enemie could haue no exception , for in mans nature hee encountred with him , in a place conuenient for sathanin a state and condition most subiect to temptation , wanting all necessaries for refreshment of his body , and hauing none to comfort him ; and no doubt it did wonderfully astonish , and confound , that euill one , that hauing ouercome so many since the beginning of the world , now hee encounters with a man , ouer whom hee hath so many apparant vantages , and against whom he assayed all his temptations , yet can hee not any way fasten his sting in him . secondly , to let vs see what a spitefull enemie of mans saluation sathan is , for the hatred he beares to the glory of god , hee hates man , made to the image of god , and doth all that hee can to hinder his saluation . non enim vult vt ibi simus , vnde ipse deiectus est : for hee can not abide that man should be exalted to that place , from which for his sinne hee was deiected . if wee could apprehend this , and take it to heart ; what a deadly enemie sathan is vnto vs , and for what cause , it would encourage vs to make stronger resistance to him then we doe . thirdly , hee vndergoeth this temptation to teach vs , his seruants and souldiours , how to encounter with him , pugnat imperator , vt discant milites : and therewithall to assure vs , that if wee wil fight against him in the might of our lord , it is possible , that we ( clothed with this same nature ) shall ouercome him . since the dayes of adam sathan , by sinne , hath wonderfully preuailed ouer men : none haue escaped him without a wound ; and many hath he slaine vnto the death : but now in the same nature , the lord iesus wrastles with him , and ouercomes him ; that so , radicitus euelleret desperationem ex natura a nostra ; that hee might plucke vp desperation by the roote , out of our nature . and fourthly , hee humbled himselfe to suffer temptation , that by experience hee might learne wherein the strength of sathan lyeth ; and so might be the more able to succour vs in all temptations : for , wee haue not an high priest , that cannot be touched with the feeling of our infirmities ; but was in all things tempted in like sort , yet without sinne , and therefore is able sufficiently to haue compassion on vs. and , last of all , that we should not apprehend our tentations to come from an angry god , as commonly of our weakenesse we doe : wee see here , that the lord iesus , who a little before , was proclaimed to be the sonne of god , in whom the father was well pleased , is now led by the spirit of god , to be tempted of sathan . the fift circumstance is of him that tempteth , called by s. luke , the diuell ; and , by s. mathew , the tempter : stiles , both of them properly belonging to sathan : for , before him there was no tempter vnto euill , nor yet after him , except such as are tempted by him : wherefore augustine doth thus prettily describe him : quid est diabolus ? angelus per superbiam à deo separatus , à semetipso ceptus , alios decipiens , author mendacij , radix malitiae , caput scelerum , princeps omnium vitiorum : what is the diuell ? hee is an angell , through his pride , separated from god , deceiued by himselfe , deceiuing others , the father of lyes , the roote of malice , the chiefe head of all wickednesses , the prince of all sinnes and vices . in tempting hee is restlesse , sparing no time , no place , no person . it may truely be said of him , which without a reason esau said of iacob ; was he not iustly called iacob ? that is , a supplanter : for first hee stole my birth-right , and now hee would steale my blessing . is not sathan iustly called a tempter ? by our first creation , wee were made to the image of god , and that sathan by tempting our parents , subtlely stole from vs ; and now the blessing of god , in christ the redeemer , whereby he offers to aduance vs to a better estate then that wherein wee were created , hee laboreth by crafty temptations , to steale from vs also . the lord giue vs eyes to see his enmitie against vs , and hearts to resist him . but let vs marke that hee is called a tempter , chiefly in respect of the godly : for in regard of the wicked , he is not so much a tempter , as a commander and possessour of them ; he is the prince of the aire , that rules in the children of disobedience : they are already in the snare of the diuell , taken of him at his will. worldlings count it strange to heare that any of gods children should be tempted by sathan , and think all well enough , if in word they can say , i defie the diuell and all his workes ; but sathan cares not how thou despight him in words , if so be thou pleasure him in thy workes , as those miserable men doe , who in word defie him and his workes , but in deed are ready to serue and pleasure him in any sinfull worke , whereunto he employes them : they can abhorre to heare others are tempted who yet resist him , but cannot lament that themselues , in most miserable manner , are possessed and captiued by him . for , there are two of sathans operations , one is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this expresseth his restlesse assaulting of the godly , to tempt them : the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expressing his effectuall power , whereby at his will hee worketh in the children of disobedience . we are not therefore to faint , because we finde our selues tempted by sathan ; but rather , as s. iames commands vs , to count it exceeding great ioy when we fall into tentation : for , first of all , it proues wee are none of his . as a dogge doth not barke at those that are of the houshold , but at strangers ; so , sathan keepes a close mouth to such as are his , and suffers them to brooke a false peace ; but such as by grace are deliuered from his bondage , those he compasseth like a roring lion , seeking to deuoure them . and next , there is great profit , and vtilitie , redounding to vs by the tentations of sathan : they humble vs , chase vs to god , and make vs more feruent in prayer . that which luther marked in himselfe by experience ( that tentation , meditation , and prayer , were the three maisters , vnder whom hee profited most ) all the rest of gods children also finde true in themselues : maxima tentatio est non tentari ; not to be tempted is the greatest temptation . and herein doth the maruellous power and wisedome of our god appeare , in ouer-ruling sathan so farre , that his tentations to euill , whereby hee assaults vs , the lord turnes them to good : fit enim mira diuinae bonitatis dispensatione , vt vnde malignus hostis , ●or tentat , vt interimat ; inde misericors deus hoc erudiat , vt viuat ; for it commeth to passe , by the wonderfull dispensation of gods goodnes , that from whence the malicious enemie tempteth the heart , to kill it ; from thence doth the mercifull god instruct it , that it may liue . but as the one euangelist calleth him a tempter , so the other calleth him a diuell . there is not one name sufficient to expresse the wickednesse of sathan ; neyther any creature so euill as is able to shadow it : and therefore gods spirit expresses it by many names , calling him , a dragon , a lyon , a serpent , a sathan , a tempter , a diuell , a circumuenter , a deceiuer , beside many giuen him in holy scripture . all which may be reduced vnto these three ; wherein he is continually exercised : for first , he is a tempter , entising man vnto sinne , and there hee behaues himselfe like a subtle warbling serpent , full of wiles to beguile : secondly , hee is an accuser , accusing man to god for sinne , and there hee shewes himselfe a sathan , a hatefull aduersarie , and a diuell . thirdly , hee is a tormenter of man for sinne , and there hee imitates a fierie dragon , and a roring lyon : there are the points of his occupation , there is the labour , whereinto night and day he is exercised ; he likes no other , he can doe no other : if we could remember this , it might serue to vs as a singular preseruatiue , to keepe vs from his subtle snares : for why doth hee tempt vs ? is it not that hee may haue matter whereupon to accuse vs to our god , and why accuseth he vs ? but that if he can , he may receiue power and commission , to torment vs. o faithlesse traytor , that first tempts a man to sinne , and then for those same sinnes done , by his instigation , the first accuser of him vnto god : and therefore if wee be wise , let vs resist him in the first , giue no place to him , when he is a tempter , so shall we not feare him , when he is an accuser , nor feele him as a tormenter . the last circumstance premitted here by the euangelist , is the occasion of the temptation , to wit , our sauiours hunger , after that he had fasted forty dayes : this fasting our sauiour also vndertooke , partly for our instruction , and partly , for confirmation of his calling vnto vs ; first , for our instruction , to teach vs , that a spirituall life , wherein god may be honoured , our owne saluation , and the saluation of others procured , can neither be begun nor continued , without abstinence and prayer , by these the godly haue obtained at the hand of god , the knowledge of great mysteries , as yee may see in daniel : by these haue they confounded the conspiracies of their enemies , as yee may see in esther : these haue beene alway the most effectuall armour of the church , to diuert euill , to draw downe good , to confound their enemies , to confirme themselues , and the one of these strengthens the other . oratio virtutem impetrat ieiunandi , & ieiunium gratiam promeretur orandi , ieiunium orationem roborat , oratio ieiunium sanctificat . prayer obtained strength to fast : fasting obtaineth grace to pray : fasting strengtheneth prayer , prayer sanctifieth fasting . and therefore it is , that sathan , where hee will entise any to a carnall conuersation , doth commonly beginne at the contrarie , surfetting , and drunkennes ; by it hee drew lot to incest : nabal to railing against dauid : beltasar to blasphemous abusing those vessels , which were sacred to the lord ; and many a man to that shame , wherein he thought neuer to haue fallen ; for drunkennes is sathans dalilah , wherby he takes away the strength from the strongest samson , and so he makes a play-foole of him . experience hath alway proued , that where this sinne is welcome , it is easy for sathan to bring in any other sinne , whereunto the nature of that man is inclined . but this fasting of our lord , being miraculous , let vs see , that hee vndertooke it for this ende also , for which hee wrought all the rest of his myracles : namely , to confirme his calling and doctrine to vs : so then as moses at the giuing of the law , fasted forty dayes : and elias at the restoring of the law , fasted forty dayes : the lord iesus also comming to preach the gospel , fastes forty dayes : partly , that he might answere the former types , in them figuring what hee was to doe , and partly as i said , to confirme vnto vs , the certaintie of his calling . whereof it is euident , how this fact of christ is vainely , and superstitiously abused by the papists , for confirmation of their lenton fastings , they lay this for a ground , that instructio ecclesiae est omnis christi actio : euery action of christ , is the churches instruction : which helpes them nothing , it is true , all his actions are for our instruction , but not all for our imitation . the workes of christ our lord , are of three rankes : the first are workes of redemption , as that he was conceiued of the holy ghost , borne of the virgin mary , crucified on the crosse for our sinnes , dead , descended to hell , and rose againe the third day : these are so proper to the sonne of god , the lord iesus ; that if any man would presume to counterfet him in them , he were to be abhorred , as a most wicked blasphemer . in the second ranke , are his workes of miracles , as , that he clensed the leper , healed the paralitique , gaue sight to the blinde , raised the dead , and such like , but no man is so foolish , as to say these stands to vs for rules of imitation : for how euer he hath giuen power to many of his seruants to doe the like of these , for confirmation of his gospell : yet haue others also receiued power , to doe such miraculous workes ; who for all that shall neuer enter into his kingdome . in the third ranke , are his workes morall of a godly life and conuersation : such as his humilitie in washing his disciples feete : his meekenes , patience , and loue , in praying for his enemies ; his subiection to his parents : and these indeede stand vnto vs for rules of imitation . learne of me saith our sauiour , that i am lowly and meeke ; hee bade vs not , said augustine , learne of him how to make the world , or how to raise the dead ; but learne of him that hee is lowly and meeke . to striue to follow him in the first ranke of these , is blasphemie : in the second is impossibilitie : in the third , is true pietie . now we are to know that fasting is either supernaturall , and so miraculous , as the fasting of moses , elias , and our lord ; or naturall : the naturall againe is prescribed and vndertaken , either for physicke , for ciuill affaires , or for religion : of the first i speake nothing , saue only that it is a shame that men for bodily health can take them to a dyet , vse moderation , & abstinence from meate , who for spirituall health will no way regard it : as for the second , that worldlings to redeeme the time of their market , or otherwise to ouertake their ciuill affaires , can fast from morne to euening , condemnes in like manner carelesse christians , who to make vnto themselues encrease in the gaine of godlinesse , will not dedicate any time to the exercises of fasting and praying : as for the third , fasting for religion , it is either publike , such as by publike authoritie is enioyned for vrgent causes : as that of hester and iosaphat : or else priuate ; such as priuate christians , either by themselues , or with their families , doe willingly vndertake . now in both these , we are alwaies to take heed , that fasting be vsed for the right end , and in the right manner . then it is vsed to the right end , when we fast for this cause , that the flesh being subdued to the spirit , may be the more able to pray . as a naturall man delights in the subduing of his enemie , so a christian in the subduing of his flesh . in a battell betweene two parties , if the third come in to help any one of them , it is easily coniectured , that the party helped will preuaile : there is a continuall battell in vs , betweene the flesh and the spirit : for these two lust one against the other : why then doe we not helpe that party which fainest we would haue victorious ? if wee desire the spirit should preuaile , then let vs helpe it with fasting , and prayer ; for ieiunium est animae auxilium : fasting is an helpe & furtherance to the soule ; if otherwise wee bring in surfetting and gluttony , we strengthen corrupt flesh , we quench the spirit , and so makes our selues a pray to our enemie . this being the ende , which in fasting should be proposed vnto vs , let vs beware of those euils , that may corrupt it , and we shall finde it a most wholesome medicine for a diseased soule and first let vs beware of the opinion of merit before god : for this conceit makes euen good workes an abhomination to the lord ; as it is euident in that pharisie , who boasting of his almes , and fasting , went home without mercy and grace . non enim habet quo intret gratia , vbi meritum occupauit . there is no place for grace to enter in , where merite hath possession . secondly , we are to take heede that our fasting be without superstition , which then is done , quando neque propter aliquorum imitationem fit , nec propter consuetudinem , nec propter diem , velut dies hoc praescrib at : when it is done neither for imitation of any other , nor for custome , nor for the day , as if the day should prescribe the same : such is the fasting of many , vndertaken for such a day , or such a custome , and not for cause of conscience : such fasting is plaine superstition . thirdly , that it be not without prayer . fasting is good , but such a good as in religion is not to be vsed for it selfe , but for another good ; namely for prayer : therefore the spirit of god ioynes these together , fasting and prayer : for fasting without prayer is like a dead body without a spirit , and to offer such a fasting vnto the lord is no lesse abhomination , then if vnder the law , any man should haue offered a dead thing vnto him : and this is also for them who make not the dayes of fasting , dayes of prayer , i meane who are no more instant in prayer that day wherein they fast , then other dayes wherin they fast not ; vainely conceiting , that fasting by it selfe , should commend them to god. fourthly , let fasting be without ostentation before men : our sauiour fasted in secret , in the wildernesse , where none saw him . in cities , and in the company of men , he did eate and drinke , and this commandement hath he giuen vs , when ye fast looke not sowre , as hypocrites doe , who disfigure their faces , that they may be seene of men to fast : but when thou fastest annoint thine head , and wash thy feet , that thou seeme not vnto men to fast , but vnto thy father , who is in secret , and thy father who sees thee secretly , will reward thee openly . but , this condemned hypocrisie is now counted good deuotion ▪ both among papists , and carnall professors ; for if they haue a day of fasting , it is such , as is knowne to all those who knowes them . last of all , let it alwayes be seconded with amendment of life : this is magnum & deo acceptum ieiunium , a great and acceptable fast vnto god , when the eye , the tongue , the hand , the foote , and all fasts from the workes of vnrighteousnes : honor ieiunii non ciborum abstinentia , sed peccatorum fuga : not the abstinence of meats , but the flying of sinnes , is the honour of fasting : and indeede fasting this way , beautified with abstinence from sinne , is not onely as augustine highly commends it , futuri seeuli forma , a resemblance of the world to come : but as ambrose also calles it a most forcible and present helpe of a godly life here . inde incipio in christo vi●ere , vnde in adamo victus sum : fi tamen christus imago patris mihi virtutis sit exemplum , by eating where god forbad me , began my fall in the first adam , and by abstaining , as christ the image of the father , hath taught me , i beginne againe to liue . then the diuell said vnto him . the circumstances thus being premitted , now followes the temptations , which are three in number : for three sundry times doth sathan renew his assaults against the lord iesus : letting vs see how the wicked nature of him is restlesse in tempting : it is said of his wretched members ; they cannot rest vnlesse they haue done euill : but it is true in him , that when hee hath done euill : yet can hee not rest . if hee durst tempt our lord oftner then once , notwithstanding that he strongly resisted him : what maruell if he be restlesse in tempting vs , ouer whom hee hath so many times preuailed ? let vs be assured that where once he hath been harbored , there hee thinkes to lodge againe : and therefore euen they who haue cast off this yoke , are to prepare themselues for new temptations , and to put on the whole armour of god , that they may resist him . the temptations , by sundry , are sundry waies distinguished . elias cretensis commenting on nazianzen , thinkes that the first of them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue gulae , gluttony : the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue ambitionis , ambition : the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue auaritia , couetousnesse . ambrose againe so distinguishes them , vt gulae sit vnum ; iactantia , alterum ; ambitionis tertium . these are i confesse customable to sathan , and dartes dangerous enough , but these which here he shootes against our lord , if wee looke more narrowly to them , wee shall finde them more deadly ; for here hee opens all his treasures of wickednes , and comes out with his strongest armour to impugne our lord. the battell as yee see , is threefold : in the right wing stands presumption : in the left wing desperation : in the maine battel , comes in the loue of the world , the honour and glory thereof : these are sathans three generals , and grand-captaines , vnder whom are militant all the forces of spirituall wickednes . as the philistimes sought earnestly to know wherein the strength of sampson lay , that so they might ouercome him : so euery good christian should heare learne wherein the strength of sathan lyes , that so he may ouercome him . arme thee against these three ; desperation , presumption , and the loue of the world , and sathan shall not be able to hurt thee : for against presumption , set thou the feare of god : presume not to sinne , because god is mercifull , but by the contrarie conclude , that because mercy is with him , therefore thou wilt feare him . againe , against desperation , set faith in christ iesus : count not bodily wants , or spirituall desertions , arguments of reprobation ; but cleaue thou to the lord , resoluing with patient iob , albeit the lord would slay mee , yet will i trust in him . and thirdly , against the loue of the world , s●t thou the loue of god , and of eternall life . and this haue we spoken in generall , concerning the nature and order of these temptations . then. sathans first temptation is to desperation : wherein taking vantage of christs bodily wants , hee labours to perswade him to doubt and distrust that hee was the sonne of god ; the time of it is first noted , then : namely , when he was hungry . sathan can very well obserue the time , and occasion of temptations ; hee tempted not euah , when she was with adam ; hee tempted not dauid , when hee was in trouble ; hee tempted not peter in the company of christ ; thus is he a craftie obseruer of times , places , and conditions , fittest for his purpose ; and wee should looke the more narrowly vnto him . the diuell said vnto him ; sathan is called the diuell , because hee is a great calumniator , and false accuser , a lying reporter : hee neuer reports good of god to any of his saints , neyther can hee commend to god the good of any of his saints . if hee know any good in them , hee extenuates it , or speakes euill of it ; if hee know any euill , he enlarges it : and so desirous is he to speake euill of vs , that rather then want , hee will faine . whereby we may gather how glad hee is when wee giue him any iust matter wherevpon to accuse vs. cum magno calumniatore habemus negotium , si quaerit fingere quod non est , vt in iob , quanto magis obijcere quod est , wee haue much to doe with a great accuser , if he seeke to faine that which is not , as he did in iob , how much more to obiect against vs that which is ? by the smallest circumstances hee euer seekes , if he can make vs odious to god , at least infamous among men : and therefore seeing wee haue to doe with so crafty a calumniator , we should alway take heede that wee giue him no aduantage against vs. if thou be the sonne of god. his purpose here , is to impugne that notable oracle sounded from heauen at christs baptisme : this is my beloued son , in whom i am well pleased : so said the father , but this cannot be , now , saith sathan ; that voice hath beene but a delusion : for , the sonne of god is the heire of all things , and hath the angels for his ministers and seruants ; but it is not so with thee ; for , here thou art among wilde beasts , in great necessitie , like to perish for hunger . the temptation , if wee marke it narrowly , hath two branches , and in them both sathan shootes at one end , which is , to driue christ to distrust , or else to doubt whether he be the sonne of god or no ; or else to remedie his present hunger by conuerting stones into bread ; and so to limit the lord , and bound his prouidence ; as if by no other means the lord could sustaine him , but by bread onely ; or as if hee could make bread no other way but of stones onely : and therefore , neyther will our sauiour graunt the first , nor yet doe the second , though otherwise hee could haue done it , because both of them were proponed to vrge him to diffidence , if thou be the sonne of god. sathan knew that iesus was the sonne of god , and afterwards hee confesseth it ; yet such is the malice of his nature , that hee fighteth against his knowne light . hee knew that god had forbidden adam and euah to eate of the tree : hee knew that if they did eate they should die ; yet was hee bold to perswade them the contrary . and that which by an historicall faith he beleeueth himselfe , hee perswadeth his wretched captiues , eyther to deny it , as a false thing ; or to doubt of it , as an vncertaine thing . hee beleeueth there is a god , and trembleth ; but how many fooles are there in the world , blinded by him , who haue said in their harts , there is no god. hee beleeueth there is a iudgement to come , wherein greater torment abideth him , then yet is laid vpon him ; and yet he perswadeth his infidels to scorne and mocke at it , as a thing which neuer will be . thus as the pharisies made their proselytes tenne times more the children of the diuell then themselues ; so , sathan makes his schollers professe points of atheisme which himselfe durst neuer auouch , and to misbeleeue some points of religion , which hee himselfe beleeueth to be true . now if sathan durst call this in doubt to christ , whether or no hee was the sonne of god , what maruell if he dare call the like in doubt vnto vs ? his principall care is to impugne our election : for this cause tempts hee man to sinne , that man may furnish him arguments to proue that man is not the son of god. he could not be content that the first adam should liue in paradise , and farre lesse that adams posteritie should be exalted to inherit those heauenly places which hee lost by pride : and therefore eyther by tempting him to sinne , doth he prease to hold him backe from the dignitie of the sonne of god : or , if so hee cannot , then troubles hee him with doubting of his calling and election , making him to mis-conceiue , that such a miserable man as hee cannot be the sonne of god. and the reasons , which in this tentation commonly he vseth are taken from our wants , spirituall , or corporall : for , concerning spirituall desertions ; wherein wee are troubled with the sight of our sins , and want , for the present , the sense of mercy , then his reasoning is , it cannot be that thou art one of gods elect ; for , they are not ordained to wrath , but to mercy ; if thou wert so , then should the fauorable face of god be toward thee , and thou shouldest not be vexed as thou art , with the sense of his wrath . in all this he is but a false deceiuer : for , was not the lord iesus troubled with the same temporall desertion , when hee cryed ; my god , my god , why hast thou forsaken me ? and yet notwithstanding he was the beloued sonne of god : and that this many times is the manner of his working with his owne children , hee declares himselfe ; for a little time in mine anger haue i forsaken thee , but with euerlasting compassion will i imbrace thee . again , out of the want of worldly necessaries , so he reasons with many ; thou hast beene so long in sicknes , daily crying for deliuerance , yet the lord hath not heard thee ; thou art vexed with pouertie , and prayest euery day for daily bread , but it is not giuen vnto thee ; surely this is because thou art none of his , hee is not thy father , neyther hath he any fauour towards thee , nor cares hee for thee : but herein also hee is a deceiuer . for , the dignitie of gods sons , stands not in the aboundance of these worldly things , neyther is his fauour or anger to be measured by them : for , so he might haue proued the rich glutton to haue beene the sonne of god , and lazarus an abiect : and therefore let vs beware vpon our wants to inferre any such conclusion , as this sophist would enforce ; that wee are not beloued of god , if wee be hungry , and haue not to eare ; remember so was it with christ : if we haue no earthly possession wherein to rest vs , no more had christ : if our friends be turned into foes , so did christs familiar betray him : if our kindred despise vs for our pouertie , so was it with our lord ; hee came among his owne , and his owne receiued him not . it is enough for vs that the lord is become our portion , what euer he doe with his moueables , which hee dispenseth to his children , more or lesse , as he sees may doe them good ; let vs giue him glory , and rest in him : what can we want , that enioyes him , as our father , in christ iesus ? now seeing this is the point wherein sathan labours chiefly to impugne vs ; to wit , that wee are not the sonnes of god ; we should by the contrary la●or most carefully to confirme our selues in it , which wee shall doe , if wee finde in our selues these two things : first , the seale ; next , the testimonie of the spirit : for , if wee be the sonnes of god , wee are sealed by the holy spirit of promise , vnto the day of redemption ; and as a signet leaues such an impression in the waxe as is in it selfe ; so the spirit of god imprints in vs the image and similitude of god. naturally we beare the image of the first adam , but being by grace made the sonne of god , then do wee beare the image of the second , another minde , another heart , other affections , words and actions are giuen vnto vs , then those which wee had by nature : whereupon will follow the other , to wit , the testimonie of the spirit , not onely witnessing , but also perswading our consciences that wee are the sonnes of god. command . this which sathan requireth , was such a thing as our sauiour might haue done , but he will not ; learning vs neuer to doe any thing for sathans command , no , though in appearance it seeme neuer so tollerable : for , sathan can transforme himselfe into an angell of light , and sometime speake a truth , or giue a plausible counsell , or a reasonable command ; yea , doe some good indeede as it seemes to men , but hee neuer doth any of these , but for a greater euill . and lastly , how sathan in his temptations , aymes at this , to make the sonnes of god earthly minded , caring for things of this earth with distrust of god ; if thou be the sonne of god , command that these stones may be made bread , as if no more were to be sought for by the sonne of god but bread , bread ; to haue the things of this world in abundance . and alas how many are so snared with the loue of things pertaining to this life , that they forget all care of the life to come ; no thought , no speech , no labour , but all for bread . a lamentable thing , wee professe the hope of an eternall life , and wee affirme that this is a perishing life , and yet wee care for life eternall , as if it would last but for one yeere ; but wee care for this life , as if it would neuer come to an end . will wee looke to dauid , and others of the children of god ; what moued him may we thinke to pray seauen times in the day ; to water his couch with teares , when hee lay downe , and to preuent the morning watch to prayer , but that hee knew it was a difficult thing to get through the snares of this life , and attaine vnto eternall life ? but the professors of this age , liue as if it were nothing to come to heauen , and they were sure at length to get it for a wish : and therefore they doe liue busie about many things with martha , pertaining to the body , but carelesse of that one thing , needfull , commended in mary . from this blindnesse of minde the lord deliuer vs. verse 4. and iesus answered , and said . here the lord iesus repelleth this first temptation of sathan by a testimonie of holy scripture , which conueniently he alledges out of the eight of deutronomie ; there moses sheweth the israelites how that when ordinarie food failed them in the wildernesse , god fed them with manna from heauen , to declare vnto them and all others , that it is not by bread man liueth onely , but by the word of god : and therefore will our sauiour say to sathan ; thou dost wrong to restraine the prouidence of god to this particular meanes of bread , seeing both the written word testifieth , and god by his word , hath declared , that any meanes is good enough to preserue the life of man , if god by his word grant his blessing vnto it ; yea , his word without all meanes is able to doe it . it is written . of this first we learne , how in our spirituall warfare , wee should vse the written word , as being the sword of that spirit , by which sathan is confounded . of this first , papists are conuinced , who debarre the poore people from the comfort of the word : alledging it pertaines to churchmen , and not to simple people to reade the scriptures : whereas by the contrary , as chrysostome witnesseth , it is much more necessarie for them , then for the other . qui enim versantur in medio , & vulnera quotidie accipiunt magis indigent medicamine : for they who comes out in publike , and are euery day wounded , hath most neede of medicine : yea , how can they fight as the good soulders of christ , seeing the armour of god is taken from them , by such as pretends to be their gouernors : so that in effect , as if they were in couenant with sathan , they deliuer the poore people of god armourlesse vnto him , handling them as the philistimes did the israelites , who left not a smith among them , to make them a weapon , that so they being armourlesse , might more easily be kept in subiection . and next , carelesse professors are also reproued , who being commanded to search the scripture , that in them they may finde eternall life ; and hauing now in the reformed church , libertie granted them to doe so , yet will not vse it , but willingly interdite themselues from the comfort of the word of the lord , threatens the famine of the word as a great plague . quid igitur infoelicius , quam vt , quod deus in panam minatur , hoc tu iam sponte in caput tuum attrahas : what more miserable thing can be then this , to draw that willingly vpon thine owne head , which god hath threatned as a curse ? man liues not by bread onely . this answere hath two parts ; whereof the first is negatiue , denying that necessity which sathan alleadged : the other is affirmatiue . the first is here : wherein our lord doth not deny , that man liues by bread , if the lord vse it as a meane to nourish him , but that man liues not by bread onely . of this first we learne , that the second meanes , appointed by god , are not to be despised : for we see our sauiour in this disputation with sathan , excludes them not : for in the right vse of them , the power , wisedome , prouidence , and goodnes of god are praised , who hath prouided so many good things , for the good of man , and hath giuen power vnto things without life , to helpe the life of man. and this i marke , first , for weake christians , who are so farre abused by sathan sometime , that they thinke it not lawfull for them to eate and drinke , and to nourish that body , wherein sinne is harboured against the lord : it is true indeede euery christian ought to haue a care , that the nourishment of the body , become not a nourishment of sinne in the body , but so that thou runne not to the other extremitie , to account that euill , which god hath ordained for thy good . certainely as sathan enuies that thou should enioy the fauour of thy god ; so enuies hee that thou shouldst enioy the comfortable vse of any creature that euer god made : yea , euen of meate and drinke . where he cannot tempt thee to the abuse of it by intemperancie , hee doth what he can to defraude thee of it , working vpon thy weake conscience , makes thee to conceiue a scrupple , where there is none , and bindes thee there , where god hath made thee free . and next the vse of the meanes is marked , for idle men , who are desirous to liue , wanting nothing necessary for their life , but they wil not work : these , as afterward followes , are tempters of god , despising the meanes , they will eyther be fed miraculously by the hand of god , as israel was in the wildernes , or else impiously will seeke their foode by vnlawfull shifts , out of the hands of sathan . next wee learne that howeuer the second meanes are to be vsed , yet are wee not to trust in them : as if it were they , and not gods blessing , that did helpe our life . physicke is good , but because asa trusted in it , it could not profit him . and flesh is good for nourishment , but because israel thought that their life was in it , god slew them by the same meane by which they thought to liue : and therefore the lord to teach men that the vertue is not in the meanes , but in his blessing . sometime hee workes without meanes , as when hee made light without the sun , fertilitie of the earth without raine ; when hee kept the life of moses without meate , and made cornes grow vnto ezechia without sowing : and sometimes to small meanes hee giues great vertue ; as when hee made one paire of shooes , and one sute of raiment , last israel forty yeares . there were many in the daies of elisha , who had more oyle and meale then the widdow of sarepta had , but wanted the blessing ; shee had , and therefore was theirs spent , when her portion , being lesse , remained to the ende . beside this , the very nature of the meanes which wee vse , may teach vs , it is not they that preserues our life ; for they being things without life themselues , and such as by time putrifies and rots , what life can they giue or keep vnto vs ? or if they be things endued with life , we see that they must first loose their life , before they become helpes of our life , to teach vs that howeuer by them we liue ; yet in them is not that vertue , that conserues our life . last of all , experience confirmes it ; if bread preserued the life , then they who are best fed would be most liuely , but we see the contrary : more lusty was daniel vpon his potage , then the other children were on the kings delicates . dauid in his old daies wanted no couerings nor garments , but none of them could get heate to his body . we see by experience , some consuming more then may content other three , yet in the midst of wealth they dwyne away ; and poore labourers feeding on the refuse of bread and water , more strong and liuely then they : all these doe declare , it is not the meanes which preserue the life , but how it is preserued he declares in the affirmatiue part that followeth . but by euery word that comes out , &c. that is , by euery decree and ordinance of god : any meane which hee appoints is sufficient to nourish thee . if hee decree that thou liue without bread , it shall be so with thee as with moses , and elias : or if he say the word , that a handfull of meale shall serue thee for a long time , so it shall be . and hereof first wee learne , how that the life of man hangs on the word of god , to continue , or to cut it short , at his pleasure : thou turnest man to destruction : againe thou saiest , returne ye sonnes of adam . but alas , how few considers this , to giue vnto the lord the praise of the continuance of their life , by liuing to him : but by the contrary , in the blindnes and stupiditie of their mindes , rebels against him , by whom alonely they liue . a fearefull ingratitude : man can giue seruice to man , of whom he holds his land , and can not giue seruice to god , of whom hee holds his life . the sidoneans would not make warre with herod , because they were nourished by his lands , yet man feares not offend the lord , from whose hand euery day hee receiues nourishment , without which he could not liue . and next wee learne here how to remedie our faithlesse cares , when either ordinarie meanes failes vs , or can not profit vs : as when in sicknes , medicine helpes not : in pouerty , ordinary meanes relieues not our want : in trouble no appearance of deliuerance , shal we therefore despaire ? no , farre be it from vs , but remember it is not by bread , that is , by the ordinarie meanes that man liues ( onely ) but by the word of god , and therefore let vs rest in god , and trust in him , who raises the dead ; and many timesmakes the second meanes to faile vs , that so we may be chased to runne vnto himselfe . math . 4. ver . 5. then the diuell tooke . followes , the second temptation . wherein sathan keepes a course plaine contrarie to the first : in the former he tempted to desperation , thy poor & indigent estate proues thou canst not be the sonne of god : in this hee tempts to presumption . if thou be sure that thou art the son of god , then doe what thou wilt , nothing can harme thee . thus sathan assaults not the godly alwayes with one temptation , but can craftily change them for his owne aduantage : such as hee cannot draw to one extremitie , he labours to draw to another : and albeit by this craft hee preuailed nothing with the sonne of god : yet doth hee many time by it speede among men . there are some whom he can not moue to be carelesse in religion , and them he tempts to the other extremitie , to be superstitious in religion : some whom he cannot induce to shake off conscience , yet hee makes scrupulous in conscience , doubting where they neede not ; and so of other temptations : for the which wee haue neede to be armed with the armour of god on the right hand and on the left . this temptation saint luke makes the third : s. mathew the second : but the difference is nothing , for in the euangelists describing this history of christ , doe not so much stand vpon the precise order of the times , as vpon the substance , & matter of things which were done . in the first assault we haue seene how our lord did ouerthrow sathans first captaine , desperation , with his followers . now we shall see how in the other wing of sathans armie , hee ouercomes his second captaine , presumption , with his followers . wherein the time first is noted , then : that this temptation ensued vpon the end of the former ; learning vs after victorie gotten in any battell against sathan , not to fall into securitie , but to stand still in our armour , expecting another assault : in bodily conflicts , securitie after victorie hath many times brought destruction to mighty armies : the amalekites ( sitting downe to eate and drinke , after the burning of ziklag , suddenly in their securitie , ouerthrowne by the sword of dauid ) may stand for a proofe of it : but in the spirituall battell it is much more dangerous . secondly , the place is described ; the holy citie , ierusalem : where first wee haue to consider , how it is that sathan carryes him vnto it , whether was this transportation mentall or corporall ? the first i denie ; for , it could not be , that our sauiours imagination could be so farre abused , as that he should thinke he was carried , when he was not caryed ; nothing in him could be deceiued . all his tentations ( as i said ) were externall onely , and proceeded not to the mouing or affecting any of his internall faculties ; and therefore i agree vnto the second , that this transportation was corporall . where , if it be offensiue to any of gods children to heare that our sauiours blessed body should be handled and carried from place to place by that vncleane spirit , let them consider that this was done , not against his will , but with his owne will : as afterward willingly hee was lead , by sathans members , like a sheepe to the slaughter , so now willingly is he carried by sathans selfe , to be tempted of him ; and that for the greater glory of his owne name , greater confusion of sathan , and greater comfort of his children . the lord iesus permits the aduersarie to handle his holy body , to carry it , for a time , to such places , as might yeeld him greatest vantage to tempt it ; hee permits him to speake what hee pleased , and to shew what obiects he could for his allurement ; yea , he is content to be deliuered into the hands of wicked men , sathans instruments , and giues them libertie to abuse his blessed body , to spit vpon it , to buffet it , to scourge it , to crucifie it , and yet for all that hee could doe , either by himselfe , or by his members , he can neuer preuaile against the lord iesus . certainely the more liberty sathan had granted to him , in all this , the greater was his owne shame and confusion ; and the more manifest the glory of our inuincible captaine , who cannot be ouercome , nay not when he is in the hands of his very enemies . againe , this is for the comfort of gods children , for sometime power is giuen to sathan ouer their bodies , to afflict them , as we see for a time in iob , or for a time to possesse them , as hee did the body of magdalen ( for albeit then shee was not called : yet euen then was shee an elect woman ) least therefore the children of god should at any time be discouraged with the like of this , to take it for an argument of reprobation , or finall deliuery of them vnto sathan , that the lord for a time permits him to haue power our their bodies , the lord iesus who would in all things be tempted as we are , except sinne , did taste of this temptation also for our comfort . this being spoken concerning the manner of his carrying : now we come to the place , which is the holy city ierusalem ; & more particularly , the very temple , which stood in the sight of all ierusalem , sathan sets him on the platforme of it , wherein were turrets with pinacles on their tops , & this place he takes as most conuenient for his purpose , thou hast lurked too long as a priuate man , among this people : if thou be the sonne of god , that promised messiah , the king of israel , here is the time and place to shew thy selfe in the sight of ierusalem , all the people shall admire thee , and acknowledge thee for to be the sonne of god , if thou cast thy selfe downe among them : which easily thou maist doe , without all perill or harme , seeing the lord hath giuen his angels charge ouer thee , to keepe thee . concerning the place , beside that which we marked in the first temptation , how that there is no place so holy on earth , wherin we can be free from the temptations of this vnholy spirit : in paradise he tempted adam ; at christs table he tempted iudas ; and in the very temple , dedicated to the seruice of god , how often finde wee by experience , that hee dare tempt vs ? making vs eyther to turne the house of god into an house of marchandise , while hee drawes away our mindes to thinke vpon worldly affaires : or else into a den of theeues , whilst he carryeth our eyes to wander after vanitie , that so hee may infect the heart : or else , at least , he casts vpon vs the spirit of slumbring , that wee cannot with reuerence heare the word of the lord. sathan is an enemie to euery good action , standing alwayes at iosuahs right hand to hinder him ; but specially doth hee resist vs in the exerc●ses of the word and prayer , and seeketh to pollu●e vs most in those places , wherein wee should be most sanctified , and therefore as the iewes in the building of ierusalem , had their weapon in the one hand , and their worke-toole in the other ; so wee , when wee come to edifie our selues in the most holy faith , haue neede to haue an eye continually vpon our aduersarie , and our weapon ready to resist him . and set him on a pinnacle of the temple . for what end sathan set our lord there , is euident out of that which followes , that he might from thence cast him downe . sathan in his working is contrary vnto the lord ; for , the lord casts downe , to the end hee may raise vp ; so did hee with s. paul , first , he cast him to the ground , and then raised him vp to the honour of an apostle : but sathan if he raise vp any man , it is for this end , that he may cast him downe . it is true , preferment comes neither from the east , nor from the west , but from the lord , yet such as come to high places by euill meanes are said to be raised vp by sathan . it were good for men to abhorre such preferments with those famous martyrs , who when offers of honourable offices were made to them , answered ; nolumus honorem vnde nobis nascetur ignominia ; wee will none of that honour which breedes vs ignominie : for , that honour wherevnto men come with an euill conscience , shall assuredly end in shame . if thou be . this tentation ( as wee said ) is to presumption and vaine-glory . before men thou shalt haue great honour , if by this miracle thou manifest thy selfe the sonne of god : and at gods hand thou needest feare none euill ; for since thou art his son , thou maist doe what thou wilt , hee will not let thee perish . this temptation to presumption in this age preuailes mightily ouer many , who abuse gods mercy , and turne the grace of god into wantonnesse , conceiting with themselues , that because god is mercifull , and christ hath dyed for sinners , and they haue receiued the seales of the couenant , and are now by adoption the sonnes of god , therefore they may doe what they list . and though they cast not their bodies from on high to the ground , being loath to endanger their naturall liues , yet they spare not to make daily shipwracke of their soules and consciences , by casting themselues downe head-long into euery snare of the diuell . a lamentable thing that the death of christ should be abused to entertaine the life of sinne : he died to abolish sinne , and destroy the workes of the diuell , and miserable man will take boldnesse to sin the more freely because christ dyed for him . where desperation enters all men see and abhorre it , but though this presumption possesse the greatest multitude in this generation , yet are they few who perceiue it . the other branch of this temptation ( as i noted ) tends to a seeking of vaine-glory before men , while hee would prouoke our sauiour to manifest by vnlawfull meanes , that hee was the sonne of god. and this is sathans ordinarie temptation , whereby hee assaults such as are endued with graces aboue others . if the apostle s. paul had neede of counterpoyse against pride , alas what haue wee ? many doth sathan so bewitch with a loue of their owne glory , that rather then it shall not be manifested , they will blaze it abroad themselues in most vaine-glorious manner , and so vnawares they cast downe themselues before sathan ; for , to seeke thine owne glory is not glory . but this is strange that sathan hauing power to set our lord on the toppe of the temple , puts not to his owne hand to cast him downe , but tempts him to cast himselfe downe : thus we see how in the greatest libertie sathan hath , hee is alwayes bound and brideled that he cannot doe what he would : if hee get a commission or power , it is euer with limitation , as wee see in iob : loe he is in thine hand , but saue his life . and except wee our selues giue him armour , he cannot hurt : for , it is by man himselfe that hee gets at any time vantage ouer man. let vs praise the power of god that restraines him : let vs marke the impotence of sathan : let vs confirme our harts by grace to resist him , so shall hee neuer be able to hurt vs. last of all , as here his voyce is , cast thy selfe downe ; so is it in the next assault , fall downe , and worship mee . this is the proper voyce of sathan : cast thy selfe downe . neuer hath he any word for himselfe or others , to bid them mount vp to the lord , but alwayes to draw them downe . hee cast himselfe downe from heauen to hell , and if he might would cast downe all gods children from the state of grace , into the state of condemnation . oh , if we could remember that in effect , this is the summe of all sathans temptations , cast thy selfe downe , seeking no other thing , but our downe-fall , disgrace , and vtter destruction . and yet alas , how many are bewitched by him , to cast downe themselues , and wallow in euery puddle of iniquitie , doing those works of vncleannesse , which are base , and most vnseemely for a christian , who in regard both of his first and second creation , is an honourable creature . for it is written vvee haue heard what sathan craued in this temptation : now followeth the reason whereby he would allure our lord to yeeld vnto him . the end of all is , to take out of christs heart the feare of any inconuenience that might befall him by this precipitation of himselfe . and this is sathans customable policie also to steale out of the heart , the feare of iudgement , which hee knowes god worketh in his owne , as a curbe to keepe them from sinne . if you eate of the tree , whereof i haue forbidden you , ( saith the lord ) yee shall dye . no ( saith sathan ) though yee eate of it , yee shall not dye . blessed is hee that teacheth his heart continually to feare : let vs therefore keepe this feare , that it may keepe vs from sinne . it was iosephs argument to his brethren , i feare god , and therefore dare doe you no wrong . feare is called by gregorie , anchora cordis , the anchor of the heart , which holds fast , that it be not driuen away by the restlesse waues of temptations . now in this testimonie we haue first to see how sathan abuseth it : and next how were should vse it for our comfort . his abusing of it i gather in three things : first , this is a great abuse , to draw any part of gods word to serue him in tempting a man vnto sinne , seeing it is true of it all , which s. iohn speakes of one part of it ; my babes , these things i write vnto you , that yee sinne not . and in this his miserable captiues are become his learned disciples , when they vse any sentence of holy scripture of strengthen themselues , or others , in a sinne : so the drunkard abuseth that saying of the apostle to cheare vp his heart to intemperance : drinke no longer water , but vse a little wine for thy stomackes sake , and thine often infirmities : whereas if the apostle were now aliue , hee would change that precept to our belly-gods , and giue them the contrary : drinke no longer wine , but vse more water , not onely for conscience sake , but euen for the stomackes sake : for intemperance destroyes euen the naturall life . the idle man againe , to confirme himselfe in his sinne , abuseth that saying of our sauiour ; care not for the morrow : and many thinke the lesse of adultery and murther , because dauid was guiltie of them , and yet a man commended of god : not remembring that the vertues of good men are registred for our imitation , but their sinnes are recorded for our humiliation vt casus maiorum , sit tremor minorum ; that meaner men should tremble at great mens fals . this is a piece of sathans diuellish diuinitie , to confirme thy selfe in a sinne , by any thing that euer thou heardst or readst in the word of god. secondly , his abusing of holy scripture , is euident in this , that rehearsing such a place of holy scripture as describes the office of elect angels , and the blessed estate of elect men , who are protected of god , by the ministerie of angels , and so might very well haue remembred him of that first happy estate , and of his present vnhappy condition whereinto he had fallen by pride , yet he makes no profit by it at all : hee is not touched with any remorse for his sin , nor once moued so much as to lament , according as hee had cause . alas , that euer i fell from the fellowship of those holy angels . alas , that i should abide in this desperate estate , as to impugne the glory of god , which cannot be oppugned , and to fight against his saints , ouer whom i shall neuer preuaile . nay , no such thought or motion enters into his heart . this proceedes from his great obstinacie in euill , which lockes him vp in finall impenitencie , in that sinne which is against the holy ghost , that neyther can he , nor will he repent , but contrary his light , wilfully , and of malice hee sets himselfe alwayes a contradicter of the lord. these are viae daemonum praesumptio , & obstinatio , the wayes of damned diuels , presumption and obstinacie : propter praesumptionem stare non potuit , propter obstinationem resurgere non potest ; for presumption hee could not stand , for obstinacie hee cannot rise : the one casts him into the sinne of shamefull apostasie ; the other holds him vnder the sinne of fearefull impenitencie : and these are the sins into the which sathan labors most to draw men , finding by his owne experience , they are most forcible to bring men to the fellowship of his condemnation . wee cannot deny we are guiltie of the first , which is apostasie ; the lord preserue vs from the second , which is impenitencie . and herewithall let vs acknowledge the great loue of god towards vs ; that whereas apostate angels haue fallen , and shall neuer rise againe ; and reprobate men haue sinned , but cannot repent , the lord hath reserued mercy for vs , renuing and raising vs vp daily by the grace of repentance . o what a mercy is it ! we were once plunged with them , into the same deepe , but the lord stretcheth out his hand vnto vs , to pull vs out from among them , and to bring vs to an happy fellowship with himselfe and his holy angels . let vs reioyce in this kindnesse of our god : let vs be thankfull for it : let vs daily delight in this grace of repentance , lamenting our apostasies , recounting our fore-passed sinnes , in the bitternesse of our hearts , that so the sense of peace and reconciliation with god ; in christ iesus , may be encreased in vs. and againe , here is a warning to all senselesse and stupid hearers of the word of god , who when they heare their sinnes condemned , are eyther not moued at all , or else if they be moued , are not mended . so pharaoh had some motion , and prayed moses to pray for him , but it was without continuance , being choked by the hardnesse of his hart . achab rent his cloaths , and put on sackcloath at the threatning of elias , but his humiliation continued not . foelix trembled when paul preached , but hee proceeded no further . yet euen these may condemne the senselesse hearers of this age ; who , after so long hearing , haue beene so little moued . and those come ouer-neare vnto the nature of sathan , who is so confirmed in his sinne , that no conuiction , made by the cleare light of the word of god can moue him to repent . it is farre otherwise with the godly : if the lord speake they tremble : if his word condemne any sinne in them , they fall downe and mourne before him , till hee forgiue it . so were the publicanes moued , at the preaching of iohn the baptist , to cry , what shall we doe ? so were the iewes pricked in their hearts at the preaching of peter , saying ; what shall we doe ? so cryed the iaylor to paul and silas ; what must i doe to be saued ? and good i●fias his heart melted at the hearing of the law. fruits which are vnripe will not easily fall , though the tree be shaken by the hand of a strong man , but those which are ripe may be pulled by the hand of a childe : ita in cordibus electorum sine magna difficultate , efficax est verbum gratiae , à quocunque tandem annuntietur ; the word of grace is powerfull in the hearts of the elect , without any great difficultie , by whosoeuer it be preached . when augustines hearers with great applause commended his preaching , but mourned not for their sinnes ; it was a notable answere hee gaue them : folia haec sunt , nos fructus quaerimus ; these are the leaues , we seeke for fruit . and the like hath chrysostome ; si haec audientes , doletis , maximas me debere vobis gratias confiteor ; quis est enim , qui me laetificat , nisi qui contristatur ex me ? if yee , hearing these things , are grieued , i confesse that i am greatly endebted vnto you : for , who is hee that maketh mee chearefull , but hee who is made heauy and sorrowfull by me ? both of them teaching vs , that then onely is gods word profitable vnto vs ; when it worketh in vs that godly sorrow that causeth repentance to saluation , neuer to be repented of . and thirdly , his abuse of the scripture appeareth in his mutilation of it : for , hee leaueth out these words , in all thy wayes ; because they made against him : for , it is not the way of a godly man to precipitate himselfe from a height , but to come downe some ordinary way . and this is also a piece of sathans skill , in tempting men , to hide from them that which may restraine them from sinne , and onely to let them see that which may embolden them vnto it . and herein also we learne how wee should vse the promises of gods protection to our comfort , and not abuse them to the offence of our god. it is true , god hath promised protection to his children ; but all his promises are euer with a condition , that wee keepe ourselues within the wayes of god : the lord is with you while yee be with him . sathan knoweth this very well , that so long , as men walke in the way of god , the lord is a hedge vnto them , and his angels are as a guard to keepe them , and therefore his first care is to draw them out of the way of god , that so spoiling them of their protector , they may become a pray vnto him : this is cleare in that policie which balaam taught balak , and wee may see by experience , it is the daily practise of sathan . now , hauing seene how sathan abuseth this testimonie , it remaineth that wee consider the right vse of it . where , first of all , wee haue to consider the great maiestie , and glorious power of the lord our god , who hath vnder his charge these armies of innumerable angels : for , thousand thousands stand before him , and tenne thousand thousands minister vnto him . the chariots of god are twentie thousand thousands of angels , and the lord is among them , as in the sanctuarie of sinai . wee admire the glory of worldly princes , when wee see them come forth , backed with their strong guards and pompous traine : for , salomon saith , the glory of a king is in the multitude of his subiects . but if wee did see this hoast of the liuing god , wherein are two millions of strong warriours , any one whereof is able to ouerthrow the army of the most puissant king of the earth , as was declared on sennacheribs armie , then would we say hee must be a great and glorious god , who hath so great and worthy warriours , and all of them of his owne making , vnder his charge . againe , the fatherly care and goodnesse of the lord to his children comes here to be considered : his prouidence it selfe is sufficient enough to preserue and protect vs , and yet for helpe of our weakenesse , hee hath giuen vs his angels , as ministring spirits , to attend vpon vs ; and that in such sort , that as nurses carry young children in their armes , or otherwise holds them by both their hands , till they may goe forward at their owne leasure , vpholding them when they are ready to fall ; euen so hath the lord giuen charge to his angels , with their hands to lift his children , least at any time they dash their foot against a stone ; otherwise it were not possible for vs to step one step forward , without some great inconuenience befalling vs , by sathans malice , if the protection of the lord our god , by the ministry of his angels made vs not sure . and iesus answered , and said vnto him . here followeth our sauiours reply to this temptation : wherein ( first ) wee see that as oft as sathan impugnes , so oft our lord defends ; euer contradicting and refusing him : teaching vs also to doe the like . resist the diuel , and hee will flye from you : such as resist not when they are tempted , declare themselues not to be christs souldiours , but sathans captiues , snared of the diuell , and taken of him at his will. secondly , our sauiour here , by his example , recommends vnto vs the sword of the spirit , which is the word , as a most necessary weapon in our spirituall warrefare against sathan . as it were a great ouer-sight in a souldiour , who knowes hee can at no time goe forth but hee must fight , to goe forth without his armour ; so is it much more in a christian. where wilfully men neglect to get knowledge by the word , what maruell sathan easily snare them both in religion and manners ? they haue reiected ( saith ieremie ) the word of the lord , and what wisdome then can be in them ? but of this wee spake in his reply to the first temptation . thirdly , he answeres by scripture ; not to oppose scripture vn-scripture , for it cannot be contrary vnto it selfe : but to proue that to be the wrong sense of scripture , which sathan would haue enforced vpon it : and out of this also wee learne how the best way to attaine vnto the true sense of scripture , is to conferre scripture with scripture . thou shalt not tempt . the summe of our lords answere is ; as for the truth of that oracle alledged by thee , i doubt nothing of it , so long as his children keepe his wayes they are sure of his fatherly protection : now that this is not the way of god , to neglect the ordinary meanes appointed by god , that is but a tempting of god , expressely forbidden in the word of god. as for the forbidden tempting of god , men fall into it many manner of wayes ; sometime they tempt him in his prouidence , as israel did in the wildernesse , limiting the holy one . sometime they tempt him in his mercy , as they who cast themselues into vnnecessary dangers , vnder hope that god will deliuer them . and somtime they tempt him in his iustice , walking without repentance in their sinnes , and yet thinke god will not punish them . but most commonly they tempt him by neglecting the ordinarie meanes which god hath appointed to do good eyther to their bodies or soules , as at this day many carnall professors doe , who contemning the exercises of the word and prayer , do notwithstanding vainly conceit , that they shall be saued : as if now the lord saued men by miracles , as hee did that malefactor on the crosse , and not by the ordinarie meanes appointed by himselfe . math . 4 ver . 8. againe , the diuell tooke him vp . sathan now perceiuing both the wings of his armie discomfited by the armour of righteousnesse on the right hand , and on the left , wherewith our lord resisted , comes now forward with his maine battell : wherein stands the loue of the world , with the pleasures and preferments thereof ; but this he doth with no better successe then he had in the former : for , this captaine also , with his fiftie , or rather with his legion , is consumed by the fire of our true elijah , the onely sonne of god , hauing in most singular manner , iehouah , for his strong god and father . in him i say ▪ did the fiery graces of the holy ghost burne so feruently , that all his powers were enflamed with a loue of the glory of god , and saluation of his brethren , and no place for the loue of the world was left in him . in this temptation , as in the former , the aduersary takes vantage of the place : for , now hee carries him from the temple , to the top of a mountaine , as balak king of moab changed his place three times , thinking to get israel cursed in one place , when hee could not in another , but all in vaine : so here doth sathan , but in vaine also . and here we haue first the onset made by sathan , to be considered : secondly , the repulse giuen by our lord. in the onset we haue first to see , how hee tempts our sauiours eye with a shew of the glory of worldly kingdomes : secondly , how he tempts his eare , with an offer of them all vnto him : and thirdly , vpon what condition ; if thou wilt fall downe and worship me . by this temptation of worldly things ▪ pleasant to the eye , did he entangle our first parents ; by this , since then , hath he snared and wounded all their posteritie ; and by it now , as his strongest temptation , doth hee hope to preuaile against the lord iesus , but ( as wee haue said ) the successe is not according to his expectation . and he shewed him . how it is that sathan could shew our lord all the kingdomes of the world , wee are not curiously to enquire , seeing by the subtiltie of his wit , and knowledge gotten by long experience ; hee being now almost sixe thousand yeares olde , hee can doe many things , which wee cannot vnderstand : for if a man by the quicknes of his wit , hath found out the way to present a view of the whole world in a mappe ; or to let a man see himselfe represented in a glasse , if this i say man can doe by the helpe of nature , who for knowledge , is but a childe , if he be compared with angels , and for experience but of yesterday ; why shall wee thinke it strange to heare that sathan could make a real representation in the aire , of all the glorious kingdomes of the world , which we thinke he did . but howeuer he did it , certaine it is he presents to our lord a glorious worldly sight ; for wee will neuer thinke that hee made him beleeue , he saw that which he saw not : and his end in presenting this pleasant obiect to the eye was , out of all question , to assay if hee could allure his heart with the loue thereof : for this is one of his customable temptations , whereby he hath greatly preuailed among the sonnes of men , by the eye to encroach vpon the heart . he deceiued euah , by looking on the apple , pleasant to the eye : he deceiued the sonnes of god , who were of the line of seth , by looking on the daughters of men , who were of the house of cain : he deceiued achan , by looking on a wedge of gold , and a goodly babilonish garment : hee deceiued dauid , by looking on the beauty of bathsheba : but so could hee not preuaile ouer our lord : for neither was his nature mutable from good , as was euah , in her best estate , farre lesse infected with a corrupt inclination to euill , by exterior obiects , as was dauids ; and therefore could not this temptation worke vpon him . but as for vs , we haue great neede to arme our selues against it , by reason of our inhabitant corruption which is easily wakened by exterior obiects , vnlesse by holy discipline wee keepe and obserue our senses , with no lesse holy care then lot kept his in sodome , whose righteous soule was vexed , but not delighted by hearing and seeing the vnrighteous words and deeds of the sodomites . potiphars wife first cast her eyes vpon ioseph , prima adulterii tela oculorum sunt , the senses , especially the eye , saith gregory , sunt quasi quaedam viae mentis , per quas for as veniat , by which it comes after a sort out of the body to view things which are without : by them , quasi per fenestras exteriora animus respicit respiciens concupiscit : and then doth death come in at our windowes , when by our eyes , concupiscence of things vnlawfull is wakened in our soules ; and therefore did nazian , in his lamentations wish that his eyes and eares should neuer open , but vnto that which is good , malis autem vtrunque sua sponte clauderetur ; and iob protested , that hee suffered not his heart to walke after his eye : but this will require both circumspection , and earnest prayer with dauid , lord turne away my eyes from regarding vanitie . secondly , sathan shewes our lord the glorie of worldly kingdomes , but he can speak nothing to the commendation of the heauenly kingdome : once he was a partaker of it , but hee lost it through his pride , hee knowes it will neuer be his againe , and therefore hee hath no delight to speake of it . this i marke for worldlings , that they may know of what spirit they are , who when the heauen is offered to them in the gospel , & hath no delight neither to heare nor speake of it : all their talke is of the earth ; surely euen their speech bewrayes them ; for hee that is of the earth , sanctis viris insolens est & intolerabile , quicquid illud non sanat , quod intus amant : but vnto men who are truely holy , euery word which sounds not of that , which inwardly they loue , is not onely vnaccustomed , but also intolerable . and thirdly , here is sathans craft discouered ; hee shewes him the glory of worldly kingdomes , but not the vanity , and misery , that followes them : in appearance it seemes to be paradisus bonorum : but in very deede it is , as chrysostome called it euripus malorum : but sathan like a craftie fisher , makes a shew of the baite , but hides the hooke : so he in all his temptations makes a vaine shew of the apparant pleasure or profit a man may haue by sinne , but lets him not feele the terrour , or paine , comes by it , till he be snared in it . fourthly , wee marke here a difference betweene the kingdomes of this world and the kingdome of heauen : the kingdomes of this world may be shadowed , and represented , they are seene , and perceiued by our senses : yea , the glancing shew of their glorie , doth farre exceede the substance , which in effect any man hath euer found in them ; all the glorie of flesh , is but like the flower of the field , and but a phantasie : so s. paul speaking of the great pompe of agrippa , and bernice , saith , they came downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what figure can represent the glory of that heauenly kingdome as it is ? none at all , the eye saw neuer , the eare heard neuer , neither is the heart of man able to vnderstand , those things which god hath prepared for them that loue him . here hee comforts men by things which hee hath made , there he shall satisfie them with himselfe . deus est vita beatae , non de his quae condidit , sed de seipso verissimus largitor . so it is indeed , sed nemo dormiens solem intuetur : but as no man while he sleepes can behold the sunne , & quae putat se videre figmenta sunt , and those things which in his sleepe hee thinkes hee sees , are but plaine fictions : so cannot a man in whom is no more but the spirit of the world , taste of that glorie which is to come . relinquamus itaque vmbram , qui solem quaerimus , deseramus fumum , qui lumen sequimur : let vs therefore forsake this shadow , if wee be seeking the bright shining sunne : let vs goe forth from this smoke , and darknes , if wee be following the cleare light . in a word , as we are taught by the apostle , let vs awake from our sleepe , and stand vp from the dead , and christ shall giue light vnto vs. and this is yet further confirmed , when it is said , he shewed them in the twinckling of an eye . it was a glorious shew , but it lasted not ; a short time tryes the vanity of al earthly pleasures , they quickly vanish , and which is worthy the marking , if they did continue , of pleasures they would turne into paines , and sore displeasures : let vs not therefore iudge of them by the present shew , wherein sathan may deceiue vs , but by their continuance , which sathan is not able to giue . the pleasures of sinne endure but for a season , like the calmenesse of the sea ; like the fulnesse of the moone , like the fairenesse of winter , so is all the prosperitie and pleasure of this life : apparet ad momentum disparet in perpetuum , for a moment it appeares , and for euer againe it vanishes . all this power will i giue thee . hauing seene the obiect which sathan presented to our sauiours eye : now followes the offer hee makes in his eare ; both tending to this end , to assay if by them hee could infect his heart . in his offer wee see two notable lyes : first , saith he all these are mine , al this power is deliuered into my hands . the psalmist saith ; the earth is the lords , and the fulnesse thereof : and wee reade in daniel , that honour , glory and dominion are the lords , he changes kingdomes , &c. and this shamelesse beare , saies all is his : when in very deede not so much as any beast in the world is his , farre lesse any kingdome thereof : for hee could not doe so much , for all his pretended power , as enter into a sow , vntill the lord gaue him power . where if ye obiect vnto mee , how is it then , that sathan is called by the apostle , the god of this world ? i answere , that is onely in regard of the reprobate , whom the lord in iustice hath giuen ouer vnto sathan , and in whom hee commands and workes at his pleasure ; no otherwise then an executioner , to whom the iudge giues power to punish a malefactor , sometime in his goods , sometime in his person , and sometime by taking away of his life : if this executioner should vaunt that he were lord of life and death , or had power of health and sicknes , riches and pouertie , such as knew him , would not regard him . it is euen so with sathan , he is but a false deceiuer : for hee being the executioner of god , imployed by the lord , to punish the wicked in their bodies , in their mindes , or in their goods , will notwithstanding beare his blinded wretches in hand , as if all this power were his owne . the other lye hee makes , is that he pretends hee would giue all these vnto christ , which as it was not in his power to doe , so was it farre from his minde : for he enuies that man should enioy any creature , that euer the lord made ; so the ende will declare , when he shall bring his miserable captiues to such a scarsitie , and famine of all good things , that if a drop of water might comfort them , they shall not get it . we must therefore put a difference betweene sathans promises , and his performance : liberall in the one , poore in the other : faire in promises , but false in deeds . he promised to make euah like vnto god , but hee made her like vnto himselfe : with laban hee can name a rachel , and giue a leah . like ioab hee can kisse with the mouth , and slay with the hand : he can promise victory to achah , that so he may chase him to confusion : name what he will , what can he giue , but a part of his owne portion ? that is , to make miserable man a partaker with him in his most fearefull condemnation . and yet alas , how many are dayly bewitched by him , to follow him : as if the world were at his donation : for where as men doe seeke the things of this world , by stealing , lying , deceiuing , oppressing , thinking to be rich and honourable by iniquitie : is not this to take out of the hand of sathan ? such as multiplyes children by harlotrie , and encreases their rents by impietie , can they reioyce with iacob , saying with my staffe and bagge came i ouer iordan , and now god hath giuen me these bands : or can they glory with abraham , i will not haue so much as the latchet of a shooe from the king of sodome , least it should be said , hee it is that made abraham rich . good were it for such men , that the lord in time of his mercy , and not in his wrath , would giue a purgation to cause them vomit by restitution , all that substance which wickedly they haue deuoured : for euen reprobate iudas , at length shall cast back againe the wages of iniquitie : but happy is he , who repents in time , that euer hee tooke any thing out of the hand of sathan , that so hee may get mercy , while it is to be found . but marke here yet further , in that he offers to giue vnto christ , all the kingdomes of the world , how he can frame his temptations to men , according to that estimation , which he hath of them , great things offers he for them , whom hee sees cannot easily be conquered , but smaller for those , of whom he accounts lesser : euen as an experienced marchant bids but a small price for that which is little in his estimation ; but spareth neither gold nor siluer , to giue for that which he esteemes more precious , or may make him most gaine : there are some whom hee sees to be so base creatures , that hee bids but a small price for them ; so bought hee achan , for a wedge of gold ; and esau , for a messe of pottage ; and many an intemperate man , like him , for a belly-full of drinke ; so bought hee iudas to doe him seruice for thirtie pieces of siluer , and many a couetous man at this day , doth hee hire to lye , to sweare , to forsweare , and deceiue , as wee see in buying and selling daily practised , for one very small piece of mony : whereas againe , of others hee esteemes so much , that hee offers them greater things to become his , as high honours , and rich rents ; but to none did hee euer make so liberall an offer , as here vnto our lord : all the kingdomes of the world will i giue vnto thee , &c. and this i marke to make the men of the world ashamed , who for smallest trifles make ship-wracke of their consciences , and bowe downe to sathan to serue him . if there were no more but a sparke of true man-hoode and courage in them , this were sufficient to beget in their hearts a disdaine of the diuell , that they see in his estimation , they are but base creatures , and therefore hee thinkes by smallest trifles to make conquest of them . if thou wilt fall downe , and worship me . hitherto wee haue heard sathans offer ; now followeth his petition : wherein wee haue to see , what it is hee craues for his offer : for , will hee , thinke wee , at any time , giue any thing , except it be for the better ? if hee giue any thing , it is to get thy selfe for it . hee gaue adam an apple , and thereby made him his owne slaue , if mercifully the lord had not recouered him : hee offered esau a messe of pottage , conditionally hee would loose his birth-right ; and it is his daily practise , to offer vnto men , the things of this world , but with such an hard condition , as of necessitie bindes them to for-goe their part of that heauenly kingdome , and so , like blinded fooles , they lose them both . alas , that men would alwaies remember that warning of our sauiour , if a man should gaine the whole world , and lose his owne soule , what recompence can it be vnto him ? what can sathan giue vnto a man worthy of that which he would haue from him ? shall a reasonable soule , made to the image of god , and redeemed by the bloud of god , come vnder the bondage and seruitude of sathan , for the vaine shew of any perishing pleasure that sathan can offer vnto it ? the lord open our eyes to discerne the deceit of this craftie iugler , that wee may beware of him , that so oft as hee makes any offer vnto vs , wee may giue him that wise and couragious answere , which the fourtie martyrs gaue the deputie : putas ne tantum te daturum nobis , quantum eripere contendis ? dost thou thinke that thou canst giue vs so much , as thou striuest to take from vs ? but here the men of the world ( i know ) will obiect and say ; is there any man so beastly , as to fall downe and worship the diuell ? that is an impietie which all men abhorre to heare ; but would to god , they thought it also an abhomination to doe it . wee are commanded to haue no god but one , that is , to trust in him onely , to feare him , to loue , and obey him . wee are also commanded to worship him not after our owne will , for that wil worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is plainly condemned : in which of these soeuer wee faile , we fall in among them who are charged in scripture , to be worshippers of sathan : for , there the worshippers of idols of gold and siluer , timber and stone , which haue eyes and see not , &c. and the worshippers of deuils , are put in one ranke : and though there be many , who by corrupt iudgement , faile not this way in the matter of gods worship , yet by reason of their peruerse affection , and heart not rightly set to the loue and obedience of their god , are charged also among those who haue gone after a strange god. thus is the couetous man called an idolater ; and the intemperate man , said to haue his belly for his god. and more generally , euery man is declared to be a seruant vnto that , whereunto hee giues obedience , as hee that will not obey the lord by sanctification of the saboth , nor by sanctification of his owne body in that holy manner which god hath commanded him : or hee that in the pride and impenitencie of his spirit , careth not to deliuer all that hee hath ; yea , himselfe both soule and body to sathan : if these and such as they be , be examined according to the rule of the word , it will be found , they are worshippers of sathan in deede , how euer in their words , they say , it is an abhominable thing to doe it . and iesus answered , and said . this last answere , which our lord giueth to sathans last temptation , is sharper then any of the former : teaching vs , by his example , that wee should not so much as here it required of vs without anger , that we should giue the glory of god to any other then himselfe , & especially to his aduersary . it is true that sathan in all his temptations should be resisted : but sometime hee is to be repelled rather with a disdainefull reiecting of him , then with reasoning ; as namely , when hee dare be so bold as to deny those grounds of religion , which most iustly are to be holden for vndoubted truths , then is this answere meete for him ; hence from me sathan . for it is written . the testimonie our sauiour alledgeth against him , is out of deut. 10. ver . 20. out of which it is cleare , that in the matter of worship , the lord will suffer no companion . if yee come ( said samuel ) to the lord , with all your heart , then put away the strange gods from among you ; for yee cannot keepe both . if god be the lord , ( said elijah ) then follow him ; if baal be hee , then follow him ; the lord can suffer no halting betweene two . out of which it is euident , that the aduersaries , while they part the worke of our saluation , ascribing part of it to christs satisfaction , and part to humane satisfactions : while againe they part the worke of mediation , ioyning others with christ in it . making some prayers to god , and some to creatures ; making some religious bowing of the body to the lord , and some religious bowing of the body , which they thinke lawfull to giue , vnto saints ; not reseruing falling downe for worship to god onely , doe faile against this commandement , and how euer they please themselues with distinctions , thinking to hide their sinne vnder a couering of words , yet this most cleare word of the lord doth conuince them of the crime of idolatry . they say that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they giue vnto god onely , as due vnto him . to creatures , they giue no more but the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but against their owne distinction , sometime they teach , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to others than vnto god. and if we take these words according to the vse of scriptures , it is cleare that these two are indifferently vsed for one : the whole seruice men owe to christ is comprised vnder the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 16. 18. and the apostle condemnes the galathians of idolatrie , because they gaue the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those things which by nature are no gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which manner of reasoning were not forcible , if this distinction of the papists were true , that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to those which are no gods , according to the vse thereof in scriptures . but what euer they meane by these words of worship , why do they bowe the knee to things of gold , siluer , and stone ? they cannot say , it is for ciuill reuerence ; for , their images haue not eyes to see them , nor tongues to answere them . if it be ( as it is ) for religious worship ; why doe they not remember , that by this , the lord distinguisheth true worshippers from false ; i haue seauen thousand that neuer bowed their knee to baall ? and that the three children are commended , for that they would not bowe the knee to fall downe and worship nabuchadnezars golden image ? or how can they excuse their offering of incense to their images , seeing it is commanded to be offered vnto god himselfe : and the iewes are condemned for offering incense to the brasen serpent , and to baal ? where , if they obiect vnto vs that we doe great wrong , in comparing their images , which are of saints now glorified in heauen , with the images of nebuchadnezzar , of baal , &c. i answere , wee acknowledge a great difference betweene the saints of god , and those falsely reputed gods of the heathen ; but , in this point , wee affirme , it is no lesse idolatry to giue religious worship to the saints , or their images , then it was for the iewes to giue it vnto baal . it is true , paul and barnabas are more excellent creatures , being the chosen vessels of the liuing god , then iupiter and mercurius , yet to giue religious worship to them , is no lesse idolatry , then to giue it to iupiter and mercurius : for , if they be compared in this point , paul and barnabas , are no more gods , then baal , iupiter , or mercurius . but to returne : let vs for our owne instruction take diligent heede , to those things which the lord hath reserued to himselfe onely , and be content with those things which hee hath offered vnto vs. where hee saith ; thou shalt worship the lord thy god onely , farre be it from vs to breake that limitation , by giuing any part of his worhip vnto another : i will not ( saith the lord ) giue my glory to another ; that which the lord will not giue , how dare man be so bold as to giue that vnto another ? what greater glory hath the lord , then the glory of a sauiour , and redeemer ? hee made vs , wee made not our selues . what greater glory hath hee , then that hee is the father of lights , from whom euery good gift doth descend ? shall wee take this glory , and giue it vnto another ? shall wee seeke from another the fulfilling of our necessities then from him , is there any eyther more willing to help seeing hee is our father ? or more able , seeing hee is almightie ? shall i goe to him by another mediator , then by his sonne , seeing the father hath proclaimed ; this is my sonne , in whom i am well pleased ? or , shall we ioyne other mediators with him , seeing the apostle saith ; hee is able to saue perfectly all those that come to god by him . from such impieties the lord deliuer vs for his great names sake ; to whom be all praise , honour , and glory for euer . amen . finis . meditations for instruction and consolation . very profitable , and right necessary , for euery christian to read . psal. 119. 15. i will meditate in thy precepts , and consider thy wayes . london : printed for iohn budge . 1612. meditations for instruction , and consolation . the glory of britaines ile . every kingdome glorieth of their priuiledges ; we haue our owne also , wherein wee are nothing inferiour to them , but let this be the greatest glory of our ile , that 2600. yeeres agoe , the lord promised to giue the ends of the earth for a possession to christ , which in our time ( blessed be his holy name for it , is abundantly performed . the law came forth of sion , the word of the lord from ierusalem , and with a speedy course ouer-shadowed this ile with the brightnesse thereof : whether it was by s. paul , as theodoret affirmes , or by simon zelotes , as dorotheus and nicephorus witnesseth , or by ioseph of arimathea , as many testifie : sure it is , by some , either apostle , or apostelique man ; soone after the death of our lord , from gentilisme we were conuerted to christianitie : long before that papistry , or papall power was knowne in the world : for which , by the testimonie of the aduersaries themselues , euen they who dwell in the northmost part of the i le , are honoured with the stile of ancient christians ; scoti antiquiores christiani . a warning to the i le of great britaine . as the going forth of the sun is from the one end of heauen vnto the other ; rising in the east , and running on ( like a mightie man ) in his course , toward the west ; so hath the light of the gospell , from them in the east , shined towards vs in the west : where now it stands more marueilously then the sunne did in gibeon , in the dayes of ioshua , till the fulnesse of gentiles in these parts , be brought into the tents of sem. and sure we are , it shall stand like a cleare light in the firmament of his church , till all his saints be gathered together . now the candlesticke is remoued from them in the east , the sun is gone downe ouer their prophets , & darknes is vnto them in stead of diuination . while we haue the light , let vs walke in the light : for woe shall be to vs also , if the lord depart from vs. time of grace how dispensed by the lord. the time of grace is called by the lord , an acceptable yeere , or day of saluation , to tell vs it is but short , and therefore wee should redeeme the time . some dayes are longer , some shorter : but all of them are limited , and come to their end . the iewes had a faire long summer day of grace , sixteene hundred yeeres dwelt the lord with them , as with his owne peculiar people : and their father , sem , was the first , vpon whom god vouchsafed this happinesse and honour , as to call himselfe his god , blessed be the god of sem : from them hath the lord remoued to the house of iaphet , and other sixteene hundred yeeres hath hee beene alluring iaphet to dwell in the tents of sem , offering mercy and grace to their seuerall families , according to his wise and gratious dispensation , and among the rest , he hath also vouchsafed to visit vs. oh that we knew those things which belong to our peace . the course of the gospell . other trees when they grow , doe fasten their rootes in the earth , and send their branches toward heauen , but the gospell is such a tree of the paradise of god , as hath the roote of it in heauen : for , it bred in the bosome of the father , but the branches grow downward , to the earth , that we may eate of the three-fold fruit which grow vpon it , righteousnesse , peace , and ioy. wee neede not now to say , who shall ascend into heauen ? the word is neare thee . if wee be not refreshed with the fruit of that heauenly paradise , the fault must be in the want of good will in our selues , not the want of a good occasion , seing the lord hath turned the branches of this tree of life downeward toward vs , that the more commodiously we might eate of the fruit thereof . the triall of a true gospeller : in the gospell there is a truth , and a power : the truth is embraced by many professors , the power is knowne to few . now it is thought religion good enough , if a man receiue the truth ( so great is our corruption ) not remembring that truth knowne , shall , but conuince them who by the power thereof are not conuerted to walke after it . a golden rule for the vse of things indifferent . all things which are lawfull , are not alwayes expedient : where the lawfulnes is certainely knowne , aduise on the expediencie ; and when thou art resolued of both , yet remember it is not good to come vnder the power of any thing : custome drawes a carnall man to necessitie , that hee cannot want that which he hath beene vsed to haue : but so to vse the creature that thou keepe thine heart free , vnthralled with the seruitude thereof , and ready at all occasions to want it , is the perfection of him , who hath learned , while he walkes vpon earth , to haue his conuersation in heuen . three helps to a godly life . there are three things which helpe a man to liue godly . as dauid records , who found it by his owne experience : determination , supplication , consideration . determination is first , by it we resolue and conclude to liue a godly life : supplication is second , for without helpe obtained of god , our determinations soone vanish : consideration is the third , whereby we examine our selues , whether or not , we haue done as we determined . determination helps vs to beginne to doe well , and this purpose would be renewed euery morning supplication holds vs forward continuing in well doing : and consideration brings vs home , when we haue gone astray . i may say , happy is that man in whose life one of these three is alwayes an actor . a spurre to repentance . hee that goes downe to the graue , saith iob , shall come vp no more ; namely , to liue here on earth , as he was wont to doe : he that goes to a farre countrey , goes from his friends , in hope to come backe againe ; it is not so with him that goes to the graue : and therefore it is a point of great wisedome , in time to doe what thou hast to doe . what wee learne not one day , we may learne another , and so long as wee haue time , what wee haue left vndone at one time , wee may doe at another : but if we dye not well , wee shall not returne to dye better ; where the tree falles , there it lyes : and such as a man is when hee dies , such abides he for euer : let vs therefore so liue , as learning to die ; happy is the man who wil not liue in that state , wherein he dare not die . the gaine of godlines . the apostle saith , that godlines is great gaine , and the psalmist , that there is fruit for the righteous , but what we gaine by godlines , and what fruit growes on the tree of righteousnes , is not well knowne in this life : here , of all men they who are godly seeme to most miserable , because they must suffer many persecutions : but as the sweet grapes of the vine tree are gathered in the vintage ; and the fruit of the husbandmans labour , comes home in the haruest : so doth the gaine of godlinesse , in the houre of death : when all other comforts forsakes vs , then godlinesse lets vs taste of her fruits , peace and ioy in the holy ghost . grace of thanks giuing . as a vessell by the scent thereof tels what liquor is in it : so should our mouthes smell continually of that mercy , wherewith our hearts hath beene refreshed : for we are called vessels of mercy . sathans defianc● . it makes no matter what our enemies be , though for number , legions ; for power , principalities ; for subtilty , serpents ; for crueltie , dragons ; for vantage of place , a prince of the ayre ; for maliciousnes , spirituall wickednes , stronger is he that is in vs , then they who are against vs ; nothing is able to separate vs from the loue of god. in christ iesus our lord , wee shall be more then conquerours . a warning to battell . he shall not be in heauen with the church triumphant , who liues not on earth a member of the church militant , i , suppose thou hast no enemies without , and knowest no externall crosse to trouble thee , thy chiefe enemie and most dangerous is the corruption of thy owne heart within thee , against which if thou fight not with the daily weapons of the word and prayer , thou art a captiue , and at a cursed peace with sathan . and yet alas how many are so , liuing in securitie , neuer grieued , nor troubled , with their inhabitant corruption ? gedeons armie . of thirty thousand men , that rose at the sound of gedeons trumpet , onely three hundreth , after triall , were found meete for the battell : and of many thousands , who now , at the sound of the gospel , makes a shew as if they would follow christ in his warfare , few wil be found after triall , to receiue the crowne ; for many are called , but few are chosen : let euery man take heede to himselfe . three most excellent vertues . these are faith , loue , and patience ; he who is partaker of them , is a possessor of all good , which is to be desired : for by faith he possesses iesus christ , & all his blessings : by loue he possesses his neighbour , and hath ioy of all the good which is in them and by patience he possesses himselfe . a watch-word for impenitents , now vnder grace . sinnes done against the law , may be cured by the grace of the gospell : but if grace be despised also , and the more thou heare the gospel , the more thou grow in prophanenes ; wherewith then shall thy disease be amended ? may we looke for an other sauiour , or is there a new sacrifice to be made for sinne ? no , it is the last age , god hath sent his last message , and hath applied to men , his last and strongest medicine , if this mend thee not , there remaines nothing but a looking for of fearefull iudgement , and violent fire , which shall deuoure thee . thamars reueuge . thamar to be reuenged vpon iuda her father in law , allured him to commit incestuous adulterie with her . like vnto this is all the reuenge of carnall men , who to the ende they may hurt others , who hath offended them , spare not to hurt themselues first , and sinne against their owne soule : hee shall be soonest , and best reuenged , who remits vengeance vnto the lord. true life . all men naturally loue life , but true life is only knowne to the sonnes of god. in the vegetatiue life , whereby creatures grow from a small estate to an higher , the trees of the field ouercomes man. in the sensitiue life , many beasts excels him , they see , they smell , they heare , &c. better then hee . and as for the reasonable life , do we not see many reprobates hath it , who shall neuer see the face of god. yea , heathen philosophers , hath excelled christians in the vse of reason . oh , that men did consider this , who now know no life but this to eate , and drinke , and grow : why doest thou place thy life in that , wherein beasts and reprobates are thy companions . let vs seeke that life which none can haue , but the sonnes of god. let thy tender mercy come vnto me , that i may liue , for thy law is my delight . sufficiencie of eternall life . if one sunne set , by god in the firmament , giues , by course , sufficient light to all the inhabitants of the earth , and yet neither diuided , nor diminished in himselfe . may wee not thinke much more , how that glorious light shall illuminate all , and comfort all the elect of god , not being the lesse to any one , that many are partakers of it . pleasures of this world . many things bewrayes the vanitie of worldly pleasures , but this aboue all , that if they did continue , they would turne into intollerable paines . let the worldling make his choise , what best pleases him , let him haue it without any exchange , a short time shall force him to confesse it is a vexation . beginnings of sinne , should be resisted . it is a notable precept euer to be remembred , in all our actions , keepe your selues in your spirit : if the fountaine be dryed , the riuer decaies , and if sinne be stopped in the heart , the flux thereof is easily dryed vp , for out of the heart comes murther , and adulteries , &c. as a cockatrice is most easily slaine in the shell , so sinne in the first conception , before it gather strength : but here is our folly , we fight not with it , when it is weake : and therefore cannot withstand it , when it is strong . vanitie of this life . it is strange that men should loue to liue here , where beasts are partakers with him of all that he hath , and not long to ascend where hee shall liue a companion to angels ; where wee dwell , the spider builds in our most lightsome lodgings , the rats vsurpes a residence , in our carued seelings ; the flyes partakes of our meates and drinke : yea , the wormes with in vs , feede vpon our selues and yet it is strange , that man called to a liuely hope of a better life , should not long to enioy it . the cursed condition of the wicked . in the same field , wherein absalon raised battell against his father , stood the oake that was his gibbet : the mulet whereon hee rode was his hangman , for the mulet carried him to the tree , and the haire wherein he gloried , serued for a rope to hang. little know the wicked how euery thing which now they haue , shall be a snare to trap them , when god begins to punish them . an euill conscience . there are many euills flowing from an euill conscience , this is one , it bindes vp the mouth of the soule , that it dares not cry for mercy , for it is , saith s. peter , a good conscience that makes request to god. euen among men amitie makes libertie , and man dares not speake to his brother offended , before reconciliation : with that boldnes then shall hee that stands a rebell to god , make supplication to him . if wee aske not , how shall it be giuen vs ? if we repent not , how shall we aske ? let vs therefore by daily repentance , purge our heart from an euill conscience , that so in our neede , wee may finde accesse to god. as the defects of a ruinous house , that is not water-tight is not knowne in faire weather , but in foule : so an euill conscience seemes oft-times to be good enough , till the day of trouble come . iacobs sonnes counted little of the selling of ioseph , till twenty yeares after it , they were hardly handled in egypt . let vs try our selfe entirely , and be loth to harbour this guest , which will not faile to trouble vs within , so soone as trouble shall arise vnto vs without . men of honour . as finest garments are consumed by mothes and gold , if it rest , by rust , and most excellent trees , want not their own wormes , which by time destroy them : so honourable men , hath their owne corruptions , but this for common is the disease of them all , that they looke more narrowly to that seruice , which their inferiours are bound to doe to them , then to their duties which they are bound to doe to their superiours , looking downe to take from men , and not vp to giue to the lord , that honour , which is due vnto him . the profit of spirituall exercises . hee who would entertaine fellowship with god , should aboue all delight , in the spirituall exercises of the word and prayer . the word is as the mother , and prayer as the nurse of euery grace in gods children ; by the one god speakes vnto man , by the other , man speakes vnto god : and therefore is it , that sathan , who enuies the fellowship of man with god , troubles man especially in these two , tempting him most craftily then , when hee goes to the word , and prayer . bodily exercises . bodily exercise , saith the apostle , profits little , and therefore should be sparingly vsed . many vnder pretense of the recreation of their bodies , if they quench not the spirit , at least grieues it , like as if one to coole his body of vehement heate , should runne so farre in the water , that hee drownes himselfe . experience may tell such , as make conscience of their actions , that immoderate externall exercise , encreases guiltinesse , and diminishes grace . it is a point of great wisedome , here to keepe moderation . friendship of the world . it is the surest estate , suppose somewhat sharpe , to liue contemned of the world , wanting her friendship and allurements : it makes vs more humble in our selfe , & more wise toward others . the deceite of sinne . he who will looke to the fruit of sinne , shall not easily be snared with the deceit of it , that for which a man sinnes , bides not with him , onely the guiltinesse remaines , which he contracted , to obtaine his apparent good : if a man remembred this , hee would be loath to make his guiltinesse greater for a good , which will not bide with him . mother-sinnes . every sinne would be resisted , but especially mother-sinnes , professed enemies to vertue , vipers , which can not liue , but vpon the life of him that entertaines them : such as pride , passion , and pleasure . euery one of these captaines is like goliah , in sathans armie : vnlesse a man come against them , in the name of the lord , armed with his grace , hee can not stand before them . pride . pride ( said augustine ) is grandis in oculo trabes , a great beame in the eye , which neither lets a man get a right sight of his god , nor of himselfe , nor of his neighbour . it is primogenitum diaboli , sathans first borne : by it , the serpent lurkes at the roote of euery high cedars , to vnderdermine it , for he knowes there is nothing so high , which by pride is not easily brought lowe , lucifer falling from heauen , and nabuchadnezzars golden head , for his pride soone turned from his throne , to the fields ; and manners of beasts , among innumerable moe examples , may serue to proue it . antidote for pride . the best antidote for this poison is humilitie , superbia tumor est non magnitudo : pride is a swelling , but no greatnesse , but this makes a man little in his own eyes : yet in very deede , great both with god , and man. it is a vertue in any man , but most of all in a man of honour , magna prorsus virtus humilitas honorata , the highest buildings , hath the lowest foundations . magnus esse vis ? a minimo incipe . cogitas magnam fabricam construere ? celsitudinis de fundamento prius cogita humilitatis . wilt thou be great ? begin at the lowest degree . doest thou thinke to reare a great building of height ? thinke first vpon the foundation of humilitie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the beginning of all philosophy . passion . passion , or inordinate commotion of the minde , is an vnruly euill , said lactantius : it makes a man rage without moderation , more turbulent then the raging sea ; it defaces his countenance , were it neuer so pleasant , it felters his tongue , were it neuer so eloquent ; it fiereth the eyes , which are conduits of water ; it captiues the vnderstanding , which is the ruler of the whole man , perit omne iudicium vbires transit in affectum : all iudgement is lost , when the matter commeth to passion . remedy of passion . the best remedy for it , is that heauenly grace of patience , flowing from faith , and loue , three of the most rich , and rare iewels , wherewith a christian can be adorned : for by faith we possesse christ iesus , and haue right to all his benefits ; by loue we possesse our neighbour , reioycing in their good , as if it were our owne : and by patience we possesse our selues , and becomes maisters of our own wits , senses , words , actions , and all : this is christian fortitude , and in very deede , the highest point of manhood : fortior est qui se , quam qui fortissima vincit : he that conquereth himselfe , is stronger than he which vanquisheth most strong things . pleasure . pleasure is a pest , so much the more perillous , in that it is more plausible then others , spreding out it selfe into as many branches , as there are in men affections : for all are not miscaried after one sort . trahit sua quemque voluptas : euery man as his pleasure leades him . inuincible alexander vanquished in peace , with the pleasures of his mouth : wise salomon , temperate of his mouth , ouercome with the pleasures of his flesh : yea if they be not ruled by grace , the conceit of their honour makes them all generally dreame of this priuiledge , and imagine it to be their owne , that quod lubet , licet , and in this pit hath perished many a worthy man. the remedy of inordinate pleasure . the remedy of this euill , is the feare of god , and therewithall feruent and continuall prayer , that the grace of god , which hath appeared , and brings saluation to men , may teach vs to deny all vngodly lusts , and to liue holily ( toward god ) soberly ( in our selues ) and iustly ( toward men . ) a meete answere for dauids question , psal. 119. there is a question propounded by dauid , & it were good for vs to consider ; that wee might prouide in time an answere to it : whether shall i goe from thy presence , or where shall i flee from thy spirit ? if i ascend to heauen thou art there : if i lye downe in hell thou art there : what then , if there were a way to goe from him , yet is there not a way to liue without him : all that goe a whooring from him shall perish , where away lord shall wee goe , seeing thou hast the words of eternall life . shall we then bide with thee , because wee cannot doe otherwise : nay lord , albeit we might , which is impossible , flee from thee , yet is there none worthy to be loued like vnto thee ; as we cannot flee from thee for thy power , so wee will not flee fro thee for thy mercy . the wrath of man , may be eschewed by flying from him , as iacob did flying from esau , the lords wrath is onely pacified by running vnto him . achitophels heires who they are . the men of this world are wise in things without them , but fooles as concerning themselues , like to achitophel , who put his house in order , and hanged himselfe : what greater folly then this , he ordered his house , and ordered not his heart : and therefore in the perturbation of his minde , went he to the place of confusion . many heyres hath he left behind him , who orders wisely all things concerning their bodies , but suffers , yea , praecipitates foolishly their soules into perdition . selfe-murther . achitophel and iudas , who hanged themselues , were both worthy to be hanged , yet were they twise miserable , because they died twise guilty : the one of dauids blood and his owne : the other of the bloud of christ , and his owne also . he that is slaine innocently , by an other , leaues his bloud behinde him , that cries for vengeance on him that shed it : but the murtherer of himselfe caries the guilt of his owne blood with him , and so goes away both a murtherer , and a murthered . desertions . i thinke a two-fold disease may befall a godly man : one , wherein the spirit of god relents in him his former operation , whereof ensues a decay of the sense of mercy , trouble of minde , and great inability to any spirituall good : the other , when by extremities of bodily diseases , reason , and memory deserts him , but sure i am , neither of these can be preiudiciall to his saluation , which is grounded not in man , but in the vnchangeable god. because thou art not changed , therefore wee are not consumed . a christians answere to sathans accusatious . vvhy troubles thou me by laying my sinnes to my charge ? i know i haue many waies offended my god , but this comfort i haue , that what euer i haue done to offend him , through his grace , is the matter of my griefe , but what i haue done against thee , to the hinderance of thy kingdome , i allow it , and reioyce in it , wishing from my heart i were able to doe more for the destruction of thy kingdome , both in my selfe , and others . sathan enemy to prayer . vvhen the apostles were going to pray , then the pythonisse perturbed them : and no maruell that sathan who interrupts not men in other actions , interrupt them in prayer : for as hearing of the word preached is the mother , so prayer is the nourisher of all christian vertues in vs. a preachers comfort . lydia conuerted , entertained the apostles into her house , and the iaylor , who before straited them with iron bands , being conuerted , ministred to their necessities : such as get grace by the gospell , will not faile to giue comfort to the instruments , by whom they receiued it . it may content a preacher that hee shall want comfort of none but those of whom god wants his glorie : where the lord gets not his part , what maruell thou get not thine ? after great comfort , looke for temptation . two sundry times was christ proclaimed the son of god , by an audible voice from heauen : first , when hee was baptised at iorden , and then immediately was he tempted in the wildernes : secondly , when hee was transfigured on the mountaine , and then shortly after , was hee troubled in the garden . as elias after he had gotten a double portion , got forty dayes fasting : so gods children , when they receiue double comfort , are to prepare themselues for double temptation . how the wicked runne post vnto hell . as they who run post change their horses , when one is weary they mount vpon an other : so the wicked , when they are weary of one sinne , fall to an other : weary of one beastly affection , they make hast in their madnes to mount vpon another , as if riding vpon one were not sufficient to bring them soone enough thether . their miserable end . bvt if they were wise , they would draw the bridle , consider their course , and thinke vpon their end , they thinke not in their life , that sinne is terrible , they feare and abhorre nothing but death : but how farre they are deceiued , the end shall declare , then shall their sinnes in such sort terrifie them , that to be quit of the sight of sinne , they shall seeke death , but shall not finde it : there will be their last , and desperate voice , oh that the hils & mountaines would fall vpon vs , and smother vs ! against sinfull lusts . abraham was content for the loue of the lord , to slay and sacrifice his sonne with his owne hands , and the lord accepted his will for a deede , and a cleare declaratour of his loue . now said he , i know thou louest me . but alas , o my soule , wherein wilt thou shew thy loue to the lord thy god , if thou be not content to forgoe a vnlawfull pleasure for the lords sake , and to slay the life , not of thy lawfull sonne , but of thy vnlawfull affection ? if thou doe it not , how shall the lord say of thee , as hee said of abraham ? now i know thou louest me . the patience of god should not be abused . let men remember , that suppose the mercy of god be euerlasting , yet his patience is limited : it is called a long patience , and long suffering , but neuer a euerlasting patience : happy therefore is he , who before the time of gods long patience be finished , gets within the compasse of his enduring mercy . pride . as pride was the first sin powred into our nature , so it is last in departing : for pride is such a sinne , as rises of the ashes of other sinnes . the loue of christ. it is not a great thing to loue that which is seene , whether truely good , or apparant onely ; but to loue him , whom yet wee haue not seene . 1 pet. 1. is the worke of a great faith : yet great reason there is , why wee should doe so , what visible thing should be loued comparable to him that made it ? and the more should we loue him , that for loue of vs , he became like vs , but so that hee is the fairest among the children of men . when he was transfigured , his face shined like the sunne , but now the brightnes of his face far surmounts the glory of the sunne : among all the creatures none in beauty comparable to him . alas that we long not , more then wee doe to see him . a soule stretching out her wings to the lord. o my soule , what hast thou to doe here in this earth ? thou camest from aboue . shall these visible things snare thee , and detaine thee from the inuisible god , from whom thou came ? except it be to fight , for a time , the lords battels , that thou mayst be crowned , and so leade so many as thou mayst captiues vp vnto him , that so thou mayst follow the lord who ascended on high , & for thy sake , led captiuitie captiue . circumspection needfull . evah looking where god forbad her : dinah wandring : dauid intermitting spirituall exercises , became a ready pray to the enemie , the corrupt nature of man not kept with a narrow circumspection , is easily carried into captiuitie , but not so easily recouered . the euill may be contracted in one day , which in many dayes can not be amended . o my soule therefore learne to walke the more circumspectly . an awe-band for the heart . as the lord is omnipotent , so is hee omnipresent , hee is secret in his wayes , and when hee goes by vs , wee see him not . iob 9. 12 : but goe where we will , he is alway with vs , to see vs when wee see not him , no more then gehazi , when he tooke the bribes of naaman , saw the spirit of eliah that went with him . oh , that we could remember this , that what euer we doe , we are vnder the eye of god , that so with henoch wee may walke with god in all that we doe , seeking to please him , and be approued of him . the desire of a godly soule . vvhen the lord came to the graue of lazarus , hee wept , and cryed with a loud voice , lazarus come forth , and as he commanded so was it done : oh lord , that thou wouldst come with the like affection to me , and visit this graue , and monument of my corruptible body , wherein my soule is imprisoned , yea , buryed after a sort , that it can not mount vp to walke after thee . cry vpon mee lord with thy powerfull voyce , that i may come out ; let me notlye any longer in this graue ; command them to loose my bonds , that euen while i am in the body , i may goe out of the body , and follow thee . three rankes of sinnes . ovr sinnes may be reduced to three rankes . 1 defections . 2 transgressions . 3 rebellions . by the first wee faile in doing the good , wee should doe : by the second we passe our bounds , and doe the euill wee should not : by the third , men comming to the deepe of sinne , fall into the contempt of god , and at length to rebellion , of the first and second wee are guilty . the lord deliuer vs , that we fall not into the third . a precept neuer to be forgotten . take heede to thy selfe . this is a precept most necessary to be practised : the lord is said to number our steps , to ponder our pathes , to weigh our selues : and sathan is said to winnow vs , and to consider vs : what great neede haue wee then to consider our selues ? the fruitlesse care of worldlings . vvorldlings take paines in their life to prouide for others , who will not so much as remember them when they are gone , for his place shall know him no more . where is the fruit of thy labours , o wretched worldling , in the heauen ? thou hast laide vp no store for thy selfe there , for thou neuer had a care to make thy selfe friends there of the riches of iniquitie : what hope then canst thou haue to be receiued into those euerlasting mansions ? for comfort of the earth where is it ? all the fruit of thy labors thou must leaue to another , who will be blythe to burie thee in the earth . oh that men could remember this . or it belong the earth will refuse to beare thee , thy body will refuse to lodge thee , thy friends will no longer retaine thee , and who then shall receiue thee ? if the lord also refuse thee and bid thee depart from him , where away wilt thou goe for comfort ? o man , make peace with thy god in time ! couerings of sinne . as adam after his transgression couered his nakednes with figge-tree leaues , so is it naturall to his sonnes , to seeke couerings to their sinnes ; but of all it offends the lord most , when men seeke to couer their sinnes , vnder the garment of god , this was obiected to the iewes , mal. 2. 16. who couered their adulteries with a shadow of diuorcements allowed , as they thought , by moses , and is yet practised by the atheists of our time , who bring defences for their sinne out of the word of god : for such mockers heauy iudgements are prepared . knowledge and deuotion . as a bird that hath but one wing cannot flye the right way : so a christian wanting any one of these two , cannot serue god in a right manner : yet seldome goe these two together , for some haue knowledge without deuotion , and others haue deuotion , but without knowledge . none of these are good , but the first is the worst of the two : for the seruant that knowes his maisters will and doth it not , is worthy of double stripes . a discouerie of the vanity of worldly honour . man in his best estate is altogether vanitie ; his highest honour is like the vanishing shadow on the tops of mountaines when the sunne goes downe . put him in his chariot of triumph , let it be drawne with horses of price , yea , if hee can , with stately lyons ; let him be decked in most gorgeous manner , as herode was on his birth-day , these two interrogators shall soone discouer his vanity . first what hath he vpon him , or about him which is his owne : hath he not borrowed from euery creature to make vp himselfe a begged glory ? garments from beasts of the earth , feathers from foules of the ayre , pearles from fishes of the sea , silkes from creeping wormes , and beasts : and wormes , and fishes , at length shall deuoure his flesh , in a recompence of that , which they haue lent him . and secondly , that which hee hath , how long shall hee haue it , the samaritane prince , who this day leaned on the kings shoulder , and the next day was trampled vnder the peoples feete , stands vp among innumerable examples to witnesse how mutable , and vaine , the glory is of flesh . surely , as nabuchadnezzars image had a head of gold , but feete of clay , so is it with all worldly honour , glorious in the beginning , but it ends in dust , and ashes . euery day should shadow our death . the end of euery day is a shadow of the end of our life : our lying downe in the bed vnder couerings of clothes to rest vs , till the morning , should remember vs of our lying downe in the graue , vnder the couering of moulds . the sting of sinfull pleasure not perceiued in the day , doth sting more liuely the conscience of men in the night , when they examine themselues on their beds , and all are at quiet , no sight presented to the eye , nor sound to the eare to distract the minde , then conscience speakes the more loudly , to warne a man of his sinnes : and this may forewarne vs , that if we doe not vnfainedly repent vs in time , our sinnes will much more trouble vs in the end of our life : let vs not keepe such a serpent in our bosome . contentment to dye . i desire not to out-liue the time , whether it be long or short , appointed to mee of the lord. i know hee is permanent iehoua , death cannot take me from him , but restore me to him . prophets dye , and people to whom they speake , die also , but the word of the lord endureth for euer : and no word spoken in his name , shall fall to the ground . i know it shall not be well with the wicked , though i see not their end , and thy saints shall haue cause to praise thee , and say there is fruit for the righteous . glory be to god. si quid feceris honestum cum labore , labor cito abit , si quid turpe cum voluptate , turpitudo manet , voluptas abit . aul : gel. finis . the baptisme of christ : vvherein the typicall goel is compared with the true , and is shewed how christ , our kinsman , is made our right redeemer . marke 1. 9. and it came to passe in those dayes , that iesus came from nazaret , a citie of galile , and was baptised of of iohn in iordan . london : printed for iohn budge . 1612. a table of the principall points contained in this booke . a a ccusations of sathan , and the christian mans answere to them . pag. 306 adam the first son of god among men , and the first father of christ according to the flesh . pag. 8 the euill that adam brought on himselfe , and his posteritie . 59 how the second adam hath the same similitude of generation with the first . 13 what course the second adam takes in our redemption , 58. the effect and comfort thereof . 59 our spiritual adoption how confirmed . 14 our election and adoption impugned by sathan . 170 how wee should confirme our selues in the assurance of our election , and adoption . 175 atheists conuinced , 182 professors of atheisme . 170 b baptisme of christ among sinners shewes his loue and humilitie . 57 christ baptizing with the spirit , seeks the baptisme of water from his owne seruant , 60. to what end hee did so , 61. the reasons thereof . 62 christ baptized to sanctifie baptisme , 66. and to seale vp his fellowship with vs. 68. he receiued it with prayer . 64 the seale of baptisme , with the promises thereof . 65 why constantine deferred his baptisme . 67 the order of sathans threefold battell . 162 how a christian should order the battell against him . 163 desperation fights in the left wing of sathans battell , 167. and presumption in the right wing . 192 a warning to battell . 277 glory of brittaines ile . 265 a warning to brittaines ile . 267 c the fatherly care and prouidence of god to his children . 223. christs glory manifested , in that he tooke no holinesse from his parents . 27 christs line from whence deduced . 34 christ neuer called the natural son of salomon . 35 christ , as man , was borne a noble man. ibid. christ the companion of iehouah . 39 christ our kinsman . ibid. why christ is called shiloh . 40 christ the true redeemer , and auenger of his brethren . 40 christ most solemnely consecrated king , priest , and prophet . 50 christ willingly maketh himselfe debtor for vs. 51 christ how become ours in most sure manner . 53. 54 what comfort christ hath brought vs. 59 why christ prayed for himselfe . 69 how christ teacheth vs to sanctifie all our actions by prayer . 71 how christ cures his patients by annointing them . 86 christ endues his children with meekenes . 87 christ , how the sonne of god. 97 christ , his life and doctrine , &c. confirmed vnto vs , by diuers notable testimonies . pag. 99. 100. &c. to page 110. why christ is led into the wildernes , by the motion of the spirit . 124 the actions of christ , how receiued . 150 christs transportation , whether mentall , or corporall . 195 christ tempted at the eye , with a faire show : at the eare with faire offers . 229. 231. 241 christ his loue . 313 warning for carelesse christians . 153 carnall men in words despise sathan , but in deedes doe serue him . 121 circumspection needfull . 315 a comfort in that we be come of christ by grace . 18 comfort for poore distressed sinners . 25. 26 comfort arising from the consideration of christs person . 39 a strong bulwarke of comfort . 77 comforts against the feare of sathans power , and our weakenesse . 90 comfort against the want of worldly things . 174 comforts when ordinary meanes faile . 191 comfort for a christian exercised with vnaccustomed temptations . 119 after great comfort , looke for temptation . 308 an euill conscience , what it is . 287 consecration of christ , to the office of a redeemer , considered : 51. the solemnitie thereof vnmatchable . 50 warning to such as are within the couenant . 23 two parts of the couenant of grace , and both sealed by baptisme . 64 d death of christ abused to the nourishing of sinne . 205 euery day should shadow our death . 324 contentment in death . 325 desertions spirituall . 305 e the agreement of the foure euangelists confirmes the truth of the gospell : 2 the different courses of the two euangelists , mathew , and luke . 55. their harmony in the genealogie of christ. 43. 44. &c. they agree , where they seeme most discordant . 37 exercises spirituall , and their profit . 289. bodily exercises , how to be vsed . 290 f christs miraculous fasting confirmed his doctrine . 149 christs fast , abused by papists . 150 fasting how manifold , 152 the end of religious fasting . 154 rules in fasting . 155. 156 &c. blinde folly of men , bewitched with sathans offers . 250. friendship of the world . 291 g genealogie of christ , why registred . pag. 1 the whole genealogy diuided into sections . pag. 5. 6. to pag. 37. &c. and described according to the consent of the euangelists . p. 43. 44. &c. gentiles haue their part in christ. 30 why the holy ghost descends in the similitude of a doue , &c. and not of fire . 84. 85 neuer any full of the holy ghost , as christ iesus was . 127 god being become the sonne of man , it is not impossible , that man may become the sonne of god. 14 the gaine of godlinesse . 275 gospell an heauenly doctrine . 94. the maiestie and dignitie thereof . ibid. no way to bring a man to heauen , but by the faith of the gospell . 95 a short summe of the gospell . 97 gospell , how it should be preached . 92 the course of the gospell . 270 the triall of a true gospeller . 271 time of grace , how dispensed by the lord. 268 h to infect the heart by the eye , one of sathans pollicies . 232 to keepe the heart , we must first haue a care to keepe the eye . 233 an awe-band for the heart . 315 i arrogancy of the iewes , glorying of their progenitors , repressed . 24 watch-word for impenitents vnder grace . 280 incarnation of christ , a great token of gods fauour to man , p. 10. how we should be thankefull for so great a mercy . p. 11. the article of christs incarnation confirmed . 12. 13 a rule , for the vse of things indifferent . 273 k sathan speakes of earthly kingdomes , not of heauenly , 235. his subtiltie in shewing the glory of them . 236 earthly kingdomes may be represented , not so the heauenly . 237 religious bowing of the knee to creatures , a note of idolaters . 257 knowledge , and deuotion . 321 l the gospell should be preached in a language , the people may vnderstand . 92 wherefore , christ endued the apostles with the gift of languages . 92 the law was proclaimed with terrour , the gospell was not so . 86 spirituall life , helped by fasting & prayer . 147 three helpes to a spirituall and godly life . 273 true life , what it is . 281 sufficiencie of eternall life . 283 many care for this earthly life , as if it were eternall : and for eternall , as if it were to be obtained in a moment . 178 vanity , of this earthly life . 285 carnall lusts nourished by intemperancy . ●48 meditation against sinfull lusts . 311 m that the virgin mary was conceiued , and borne without sinne , an erronious doctrine , 28. and long agoe condemned . 29 meanes ordained of god , not to be despised . 184. 185 we must not trust in the meanes , but in god. 186 god worketh without meanes , by small meanes , and sometimes against meanes . 187 what to doe , when ordinarie meanes faile . 191 mercy of god towards vs , to be marked . 215 publike ministration of christ , how long it continued . 49 murthering ones selfe , or selfe-murther . 304 p papists conuinced , for taking the word from the people . 181 such as glory of their parcntage confuted . 25 passion , what it is . 298 remedy of passion . 299 patience of god ; should not be abused . 312 pharises , whether more then one conuerted in the gospell . 55 good actions without prayer , are like bodies without spirits . 71 continuance required in prayer . 72 feruency and attention in prayer . 73 comfortable effects of prayer . 74 prayer , is the first step of our ascension to god , with iesus christ. 75 a preachers comfort . 307 temptation of praesumption , preuaileth in this age . 209 wherein the greatest happinesse of christs progenitors consisteth . 19 iewes such as glory of their progenitors answered . 24. 25 the promises of god can be no comfort to vs , if we neglect the conditions . 220 r blockishnesse of men that rebell against god. 190 christ our redeemer . 80 how the three persons of the trinitie concurre to the worke of our redemption . 89 the mystery of our redemption explained for our greater comfort . 163 a spurre to repentance . 274 reuenge of thamar . 91 a soule filled with conceipt of it owne righteousnesse , vncapable of grace . 57 s two sorts of sathans operations . 142 sathan expressed by many names for the great wickednesse of his nature . 144. 145 sathan a tempter , an accuser , a tormenter . ibid. sathan restlesse in temptations , 160. hee obserueth time and occasion for temptation . 164. what a false and craftie calumniator hee is , 165. of his great malice he fights against the knowne light , 169. his schollers professe points of atheisme . 170 we should doe nothing at sathans command . 182 sathans temptation to make vs earthly minded . 177 sathan cannot hurt vs , vnlesse we help him , 206. he still seekes mans destruction . 208 why hee is called a tempter , 129. hee is commander of the wicked , a tempter of the godly . 141 sathan seekes to remoue godly feare , that he may bring men to a most remedilesse , and most fearefull estate . 210 sathan fell by presumption , and by obstinacie cannot rise againe , 214. he should alwaies be resisted , 224. the best weapon wherewith wee may fight against him . 224 sathan seekes vantage of the place . 229 how sathan is called the god of the world . 242 his lyes , 243. his promises . 244 sathan frames his temptations , according to the estimation he hath of men , 246. he bids but a small price , for such as hee knowes may be easily conquered . 246 a shame for men to serue sathan for small rewards , 247. hee seekes more from men , then he is able to giue vnto them , 249. he offereth earth on condition to forsake heauen . 249 sathans defiance . 277. 306 sathan an enemie to prayer . 307. he raiseth vp , that he may cast downe . 202 scripture abused by sathan , and by atheists . 210 211. to pag. 219. scripture must be expounded by scripture . 225 beginnings of sinne should be resisted . 284 the deceite of sinne. 292 mother-sinnes . 293 reproofe of such as heare their sinnes condemned , and are not moued . 216 three rankes of sinnes . 317 couerings of sinne. 320 dignitie of the sonnes of god , stands not in the abundance of worldly things . 173 a soule stretching her wings to the lord. 314. the desire of a godly soule . 316 t temptations of christ , with the circumstances thereof . 115. 116 persons in high callings , subiect to the greatest temptations . 117 christians must looke for temptations . 118 in euery place , sathan hath his snare for temptation . 121 temptations are ordered by diuine dispensation . 124 three notable comforts in temptation . 125 sundry sorts of temptations . 128 god tempteth man , and is tempted of man. 129 how one man tempts another . 129 how sathan tempts a man. 130 how adam and eue were tempted . 131 our temptations are not externall only but chiefly internall . 133 why we should not faint at sathans temptations . 142 a singular preseruatiue against sathans temptation . 146 it is a great temptation not to be tempted . 143. after one temptation , let vs looke for another . 160 temptations , how distinguished . 161 sathans temptations from our wants both spirituall and worldly . 171. 172 hee changeth temptations for aduantage . 192 after victory in any temptation , let vs stand ready for a new battell . 194. 195. &c. gods inuincible power made manifest in temptations . 196 no place on earth free from the temptations of sathan . 199. 200 sathans temptations to vaine-glory customable . 206 how many waies men tempt god. 226. 227. &c. v three most excellent vertues 279 two things considered in the vnction of christ. 80 christs vnction in regard of his diuine and humane nature , 81. 82 the manifestation of christs vnction . 83 a comfortable vnion made betweene god and man , by christ iesus . 9 w vvicked , their cursed conditions , 286. how they runne poste into hell , 309. their miserable ende . 310 god the father beareth witnesse to his sonne three waies . 78. 79. 80 three things considered in this witnesse . 88 the place from which this witnesse is giuen . 93 the word is the sword of the spirit , whereby wee fight against sathan . 181 such as heare their sinnes condemned by the word , and are not moued , are conuinced : 216 how gods children tremble at the rebukes of the word . 217 miserable worldlings haue heauen opened , but they loue the earth better . 96 worldlings by their talke declare that they are earthly . 235 blinde worldlings follow sathan , as if the world were at his donation . 244 fruitlesse care of worldlings . 319 many abhorre to be called sathans worshippers , who abhorre not to so be indeed . 251. 252. 253 in his worship the lord can suffer no companion . 253 papists worshipping others with god , guilty of idolatry . ibid. their distinction of worshipping god. 256 finis . notes, typically marginal, from the original text notes for div a19506-e170 ouid. ouid. claudian . aul. gal. plato in epino . nazian . orat. 33. in laud. hiero. chrisost. luke 1. 52. hos. 4. 7. 2 sam. 2. notes for div a19506-e1070 heb. 5. 12. ezech. 18. 20. a question good to waken drousie christians out of their dead security . math. 7. the doctrine of christianitie comprised in three articles , collected out of his genealogie , baptisme , and tentation . the first is to know that iesus the sonne of mary , is that promised messiah . the second teacheth vs what manner of way he is become ours . the third , how hee hath done the worke of a redeemer . these three ioyned together make vp a compleat doctrine of christianitie . zach. 13. 7. ☞ iohn 2. 6. iob 19. 25. esa. 8. 8. nomb. 3 5. how christ being his fathers equal and our kinsman is properly the true auenger and redeemer of his brethren . notes for div a19506-e1710 christs genealogie is regist●ed to let vs see that iesus is the christ. ioh 20. 31. gen. 3. ezech. 34. 29. heb. 7. 14. foure euangelists agreeing in one , doe greatly confirme the truth . chris. in mat. the diuersitie betweene saint mathew , and s. luke , maks vp the sweeter harmonie . for where saint mathew reckons from the fathers downeward , saint luke reckons from the children vpward : and why . the whole genealogie diuided into fiue sections . the different courses of the two euangelists . the first section is of ten fathers , from adam to noah . why these are reckoned by saint luke , and not by saint mathew . why these are reckoned by saint luke , and not by saint mathew . colos. 4. 14. saint mathew teacheth that the sauiour is to be sought in abrahams house , saint luke shews that he is also a sauiour of the gentiles . adam the first sonne of god , among men , and the first father of christ according to the flesh . euthym. praef . in psalmos . what a comfortable vnion betweene god and man is made by christ iesus . zach. 13. 7. esa. 8. 8. neuer was there so great a token of gods fauour to man declared as in the incarnation of christ. exod. 19. luke 2. 9. how wee should be thankefull for so great a mercy . heb. 10. 27. the article of christs incarnation confirmed . iren. lib. 3. cap. 31. and that by a comparison taken from the creation of adam and euah . ☜ how the second adam hath with the first the same similitude of generation . theodoret. dialog . 1. cap. 18. our spirituall adoption is here also confirmed . ☞ for seeing we see that god is become the sonne of man , why shall wee thinke it impossible that man may become the the sonne of god ? chrisost. in math. hom. 2. the second section is of other tenne fathers , from noah to abraham . gen. 9. 26. comfort against this that iaphet our father is not in the rolle of christs fathers . gen. 9. 27. it is sufficient that when sem was chosen to be christs father , it was also promised to iaphet that hee should haue his part in christ. rom. 11. 25. though christ be not come of vs according to the flesh , yet if wee be come of him by grace , we haue comfort inough . rom. 9. 5. luk 11. 27. math. 12. 47. for the lord iesus hath alwayes esteemed ▪ most of the spiritual kindred . wherein did the greatest happinesse of our lords progenitors consist ? see the rhemists marginall notes on luk. 11. 28. out of bedatract . 19. in ioan. ☞ the third section is of foureteene fathers , from abraham to dauid . that all iacobs sonnes are within the couenant , not so all abrahams what doth it teach vs ? rom. 9. 4. what cause of thankes giuing is this that so many families of iaphet pretermitted , we are brought within the couenant ? a warning to such as are within the couenant . three reasons giuen why in this genealogie , thamar and rahab are mentioned among christs mothers , not sara , nor rebecca . the first is to represse the arrogancie of the iewes , glorying of their progenitors . an answer for such as vainely glory of their parentage . nazan ▪ in nobilem male moratum . the second is , for the comfort of poore penitent sinners , he asumed that nature which once was sinnefull and did separate it from sinne . see wat a comfort is here . ☞ the third is to manifest christ his glory , in that hee tooke no holinesse from his parents . heb. 7. 27 it is erronious doctrine to affirme that the virgin mary was conceiued and borne without sinne . how this errore was condemned long since by barnard . ber. epist. 147. in canonicos lugdun . among christs mothers in the genealogie , some are gentiles , foretelling how gentiles also should haue their pa●… in christ. galat. 5. 6. gal. 3. 28. the fourth section hath a roll of fathers from dauid to zorobabel . 1 chor. 3. 5. deut. 25. 5. salomons race ends in ieconiah . ierem. 22. 26. where ieconiah is said to haue children , vnderstand them to be by succession , not generation . a double discent vsually reckoned among the iewes . saint luke diduces the naturall line of christ , saint mathew the legall . christ iesus is neuer called the sonne of salomon , naturall . christ as man , was borne a noble man of the most honourable and ancient stocke that euer was in the world . ☜ the sudden decay of salomons kingdome in his sonne , and of his posteritie , in the eightenth man after him . malach. 2. 15. was procured by the sinnes of harlotry and idolatry . the last section : the euangelists are shewed to agree wher they seeme most discordant . adricho . chronologia . lucidus de emendatione temporum ex magdeburg . cent. 1. l. 1. ca. 10. in the naturall line diduced by saint luke , ioseph is the only man who is not christ his naturall father . heb. 7. 14. great comfort arises of the consideration of christs person . he is the companion of iehoua . zach. 13. 7. iob 19. 25. and yet our kinsman . gen. 49. why iacob called him the shiloh . esa. 8. 8. the true redeemer and auenger of his brethren . leuit. 25. 25. num. 35. 12 notes for div a19506-e7750 the time of christ his publicke ministration was from his baptisme to his ascension . act. 1. 22. there was neuer a king , preist , nor prophet , consecrated in so solemne a manner as christ iesus here is . two things considered in this consecration of christ to the office of a redeemer . that christ willingly maketh himselfe debtor for vs. that the father not onely accepts him , but ordaines him to this worke . what sweet comfort arises to vs of these two conioyned together . how christ iesus is become ours in most sure manner . luke 2. 11. ioh. 3 16. 1 cor. 1. 30. namely by the free gift of god the father . except we know this we can haue no comfort in any of christ his actions . we read not in the gospell of any pharise conuerted but one . for a soule filled with a conceit of the owne righteousnesse is not capable of grace . ber. in can. ser. 67. that christ comes to be baptised among sinners , shews his great loue and rare humilitie . the second adam takes a course flat contrary to the course of the first adam . marke what comfort by a contrarie effect hath he brought vnto vs. iohn 1. act. 14. how hee that baptises with the spirit , seekes the baptisme of water from his owne seruant . this hee did to recommend a reuerence of that ministrie ordeined by him in his church . 1 cor. 1. 21. for three reasons was christ our lord baptised , when as he needed no washing , being the lambe vnspotted . first that he might fulfill a point of righteousnesse neuer required of any but of him . the misterie of our redemption explaned for our greater comfort . gal. 5. 3. two parts of the couenant of grace , both of them sealed by baptisme . as baptisme is a seale on gods part , promising vs remission , christ did not receiue it . but as it is a seale of our part , promising to god obedience , that way he receiued it , that he might be bound in our name . christ iesus was baptised , to sanctifie baptisme . beda . ambros. in lu. cap. 3. christ was baptised to seale vp his fellowship with vs. our sauiour receiued his baptisme with prayer . how is it that our sauiour did pray for himselfe ? heb. 5. 7. our lord by his example teacheth vs to sanctifie all our actions by prayer . actions , suppose they be good without prayer , are like bodies without spirits . macar . hom . 40. continuance required in prayer . feruencie and attention in prayer . chris. in math. hom . 25. aug. the comfortable effects of prayer . prayer is the first step of our ascension to god with iesus christ. reu. 20. 6 followes how the father not onely accepts his sonne in our roome , but ordaines him to doe the worke of a redeemer vnto vs. see what a strong bulwarke of consolation is here . ☜ three waies doth the father beare witnesse to his sonne . first , by the opening of the heauens . ephe. 1. 10. secondly , by sending the holy ghost , on him in the similitude of a doue . esa. 61. 1. two things considered in the vnction of christ. the separating or designing of him to the worke of a redeemer . ioh. 6. 1. the communication of grace sufficient for that worke vnto him . christs vnction , in regard of his diuine nature . athanas. de incar . verbi . christs vnction in regard of his humane nature . here we haue the manifestation of christs vnction . iohn 1. 33. why the spirit discends in the similitude of a doue , and not of fire . to shew his loue and meeknes toward poore penitent sinners . mat. 12. 20. luk. 9. 52. 53. the law was proclaimed with terrour , not so the gospell . iohn 1. 29 christ cures his patients by annointing them . ☜ with this same meeknes he endues all that are his . col. 3. 12. ephe. 4. 31. by an audible voice from heauen . three things considered in this testimonie . the author of it , to wit , god the father . ioh. 1. 18. how the three persons of the blessed trinitie , concurre to the worke of our redemption . this comforts vs against the feare of sathans power , and our weakenes . iohn 1. 16. psal. 133. 2 the manner , to wit , by an audible voice from heauen . the gospell should be preached in such a language as people may vnderstand it . therefore christ endued the apostles with the gift of languages . the place from which the testimonie is giuen . this lets vs see first , that the gospel is a heauenly doctrine . nazian . 1. pet. 1. 12 secondly , the maiestie and dignitie of the gospell . heb. 2. 2. heb. 12. 25 thirdly , no way to bring a man to heauen , but by the faith of the gospell . miserable worldlings who haue heauen opened , but they loue the earth better . a short summe of the gospell . how iesus christ in a singular manner is the sonne of god. and that in regard both of his diuine nature . as also in regard of his humane . this doctrine of christ confirmed vnto vs by most notable testimonies . by apostles . by angels . by the state of the iewes . mat. 8. 29. by the prophets . 1. pet. 9. gen. 3. 15. by consent of the old testament with the new , declaring that he should be the sonne of a virgin esay 7. 14. mat. 1. 18. mich. 5. 2. that he should be borne in bethleem . math. 2. 1. hos. 11. 1. called out of egypt . mat. 2. 17. mal. 3. 1. & 4. 5. esay 40. 3. luke 1. 17. & 3. 3. he began his preaching in galile . esay 9. 1. mat. 4. 12. specially in the sea borders of zabulon and nephtalim . esay 55. 5. he confirmed his preaching by miracles , as was prophesied . zach. 9. 9. mat. 21. 4. he came riding to ierusalem on an asse . betrayed by his familiar friend . zach. 11. 13. he was sold for 30. peeces of siluer . math. 26. & 27. with the which when it was cast again were bought a potters field . esay 53. 12. & 53 5. counted among transgressors . psal. 22. 17. psal. 22. 18. psal. 69. 22. he was peirced hand and foote , they cast lots on his garments , and gaue him vinegar to drinke . he was buried in the graue of a rich man. esay . 53. 9. he rose the third day . psal 68. 18. he ascended on high . athanas de incarna . verbi . all these prophesies cleerely accomplished in christ proues him to be the promised messia . lactan. iustit . lib. 1. cap. 6. iustin. mart. orat. ad anton. pium. notes for div a19506-e11810 three things to be considered in it . circumstances going beforeit , sixe in number . the time of christ his temptation is first noted . persons in high callings subiect to greatest temptations , if they be faithfull in them . such as giues their names to christ , let them looke to be tempted of sathan . in math. hom . 7. macar . hom . 47. a comfort for yong christians who after their conuersion are exercised with vnaccustomed temptations . aug. de temp. iust. 58. the place of the combat is next set downe . aug. de temp. 77. ambros. in euery piece sathan hath his snare spred out for temptation . in this combat our lord giues the aduersarie vantage of the place , and why ? ambros in luke 4. nazian . orat. 21. apologel . the third circumstance , he is led into the wilderness by motion of the spirit . temptations are ordered by uine dispensation . ber. in psal. qui habit at ser. 13. . three notable comforts in temptation . the fourth circumstance is of the person tempted . theodoret. dial . 2. cap. 26. ioh. 14. 30. neuer any full of the holy ghost as christ iesus was . sundry sorts of temptations . god tempteth man , and is tempted of man. deut. 13. aug. in ioan. tract . 43. one man tempts an other : these sinne after the similitude of sathan . sathan tempteth man. the temptations of christ were externall only , and could not enter into him . it was far otherwise with adam and euah . the saluation conquest , by the second adam , cannot be lost to any of his members . comfort . our temptations are not externall onely , but chiefly internall . chris. in math. hom . 7. the endes why christ was temp . first that he might ouercome our enemy in a iust and lawful manner . secondly , to let vs see how sathan is a spitefull enemy of mans saluation . aug. hom . 38. thirdly , that hee might teach vs how to fight with sathan . theodoret. dial . 1. cap. 28. fourthly , that hee might comfort vs in our temptations . heb. 9. 11. lastly , that wee should not apprehend our temptations to come from an angry god. the fift circumstance is of the person that tempteth . aug. in vigil . natiuit . dom. ser. 4. sathan properly called a tempter , and why . sathan a commander of the wicked , a tempter of the godly . ephes. 2. 2. 2 tim. 2. 26 carnall men in word despise sathan , but in deede doe serue him . two sorts of sathans operations why wee should not faint at sathans tentations . it is a great temptation not to be tempted . gregor . moral . lib. 2. sathan expressed by many names , for the great wickednes of his nature . 2. cor. 2. 11. they all may be reduced to three , for he is in all his actions either a tempter , or an accuser , or a tormenter . a singula preseruatiue against sathan his temptations . the last circumstance is the occasion of the temptation , to wit , his fasting . a spirituall life is greatly helped by fasting and prayer . by the contrarie , carnall lusts are nourished by intemperance . christs miraculous fasting was also to confirme his doctrine . christs fast superstitiously abused by papists . the actions of christ reduced . workes of redemption , to follow these were blasphemie . workes of miraeles : to follow him in these is impossibility . morall workes : to follow him in these is pietie . fasting is of sundry sorts , according to the endes thereof . a warning for careles christians . the right end of religious fasting is , to subdue the body by discipline . in the battell betweene the flesh and spirit , vve should helpe that partie which we would haue victorious . nazian . orat. 25. in laudem gorgorij . rules in fasting : first that it be without opinion of merit . ber. in cant. ser. 67. next that it be without superstition . epiph haeres . 33. thirdly that it be not without prayer : to fast , and not to pray is to offer a dead thing to the lord. fourthly , that it be without ostentation . fiftly , that amendment of life , be ioyned with it . august . chris hom . 3. ad pop . antioch . ad frat . in erem . ser. 23 sathan restlesse in temptations . prou. 1. after one , let vs looke for another . how these temptations are distinguished . nazian . orat. 4. de filio the order of sathans threefold battell . how a christian should order the battell against him . the time , and occasion of temptation well obserued by sathan . what a false and crafty calumniator sathan is . august . de temp. serm . 234. in the left wing of sathans battell fights desperation . two branches of the first re●ration . sathan of his great malice fights against his knowne light . and his schollers professe points of atheisme , which himselfe dares not auouch . our election 〈…〉 sathan . the argument in those tentations that sathan vseth , is taken from our wants . first , from want of spirituall grace in time of desertion . mat. 27. 46 next , from the vvant of worldly necessaries the dignitie of gods sons stands not in aboundance of worldly things . comfort against the want of worldly things . how wee shold confirme our selues in the assurance of our election and adoption . we should do nothing for sathans command , though it seeme neuer so reasonable . sathan in his temptations , aymeth at this , to make vs earthly minded . mat. 4. 3. many care for this life as if it wer eternall , & for eternall life , as if in a moment it might be obtained . christs reply to sathans first tentation . the word is the sword of the spirit by which we should fight against sathan . christin math. hom . 2. papists conuinced who take the vse of the word from the people . 〈…〉 vpon themselues a famine of the word . amos 8. 11. chris. ibid. two parts of christs answere . of the first we learne that second meanes ordained by god , should not be despised . this serues first for weake christians who through errour of conscience defraud their bodies of necessary foode . next for idle men who neglect the ordinarie meanes by which they should liue . and yet we should not trust in the second meanes , but in god. who sometime workes without meanes , sometime by small meanes , and sometime makes the meanes of life instruments of death . the nature of the second meanes proues that our life is not by them . experience also confirmes the same . this is made more cleare out of the second part of christs answere . psal. 90. 3. the great stupiditie of men , who rebell against god , of whom they hold their life . comfort when ordinarie meanes failes . in the right wing of sathans battell stands presumption . sathan changes tentations for his owne aduantage . sathans second captaine ouerthrowne also by our lord. after victory in any temptation let vs stand ready for a new battel . christs transportation whether mentall or corporall . offences that may arise of christs corporall transportation remoued . in it the inuincible power of our lord is made manifest . comfort for gods children , whose bodies are afflicted by sathan for a time . the place of this temptation is ierusalem , the holy city . no place on earth free from the temptations of sathan . yea , in most holy places , he is a most busie tempter . the lord casts down that hee may raise vp : sathan by the contrary raises vp , that he may cast downe . the pith of this second tentation . the temptation of presumption preuaileth greatly in this age . christs death abused to nourish the life of sinne . sathans tentations to vaine-glory , customable among men . pro. 25. 27 sathan can not hurt vs except wee helpe him . sathans proper voice is , cast downe thy selfe . still seeking mans disgrace & destruction . the reason vsed by sathan to strengthen his most vnreasonable desire . he seekes to remoue godly fear , that hee may bring men to a remediles , most fearefull estate . greg. moral . lib. 6. this testimony of scripture is falsely vsed by sathan in three respects . 1 ioh. 2. 1. that hee makes any place of scripture to confirme a sin . how atheists , sathans disciples , doe learne at him . greg. moral . lib. 2. that reciting such a place of scripture as reproueth his sinne , he is touched with no remorse . this proceedeth from his obstinacie , which lets him not repent . by presumption he fell , by obstinacie he cannot rise . gods great mercy to vs worthy to be marked . his grace hath put a difference betweene vs and others , wher there was no difference by nature . such as heare their sins condemned by the word , and are not moued , are here conuinced . how the children of god tremble at the rebukes of his word . acts 2. 37. act. 16. 30. chrisost. in mat. hom . 6 thirdly , he abuseth scripture , in mutilating of it . the promises of god can be no comforts to vs , if we neglect the condition wherupon they are made . in the right vse of this testimonie , we consider two things : first , the great glory and maiestie of god. dan. 7. 10. psal. 68. 17 how farre inferiour the most glorious courts of kings is to the lords court. secondly , the fatherly care and prouidence of god : toward his children . sathan should alwayes be refused , & resisted . 2 tim. 2. 26 the best weapon whereby wee can fight against him is the sword of the spirit . scripture should be expounded by scripture . the summe of our sauiours answere to this temptation . how men tempt god. in his prouidence . in his mercie . in his iustice . by neglecting the ordinarie meanes . both the wing● of sathans army being discomfited , he now comes forward with his maine battell . sathan againe seeketh vantage by the place . num. 23. christ tempted here at the eye with a faire shew : at the eare with faire offers . how it is that sathan presented to the eye of our lord al the kingdomes of the world . one of sathans customable policies , is to infect the heart by the eye . and therfore if we would keepe the heart , we should first haue a care to keepe the eye . augu. gregor . lib. 21. moral . nazian in deploratio . calam . animae sua . sathan speakes of earthly kingdomes but not of the heauenly , which he hath lost . worldlings by their talke declares that they are of the same spirit . gregor . moral . lib. 7. sathans great subtiltie in shewing the glory of worldly kingdomes , but not their misery . earthly kingdomes may be represented not so the heauenly . 1 cor. 29. aug. de ciuit . dei lib. 10. cap. 18. ephes. 5. 14 vanitie of earthly pleasures , proued by their breuitie . heb. 11. 25. gregor . moral . lib. 15. sathan hauing assaulted the eye of our lord , now goes about and assaults his eare . psal. 24. 1. in this he makes two notable lyes , first in affirming that the kingdomes of the world were his . how sathan is called , the god of the world . next he lies in pretending that hee would giue them to christ , which he neuer would albeit he might . sathans promises are alwaies to be distinguished from his performances . yet blinde worldlings follow sathan as if the world were at his donation . sathan frames his temptations according to the estimation he hath of men . he bids but a small price for such as hee knowes may be easily conquered . ☜ this is their shame , who doe sathan seruice for small rewards . hee seekes more from men then he is able to giue vnto them . if he offer earth it is vpon this condition , that wee forsake heauen . the blind folly of men bewitched with sathans offers . many abhorre to be called sathans worshippers , who abhor not to be so indeede . as namely they who worship the lord otherwise then according to his owne will. and they in like manner , who serue their own beastly affections . rom. 6. 16. why christs last answere is sharper then any of the former . in worship the lord can suffer no companion . 1 sam. 7. 3. papists worshipping others with god , guiltie of idolatry . how the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not excuse them . religious bowing of the knee to creatures a note of idolaters . leuit. 2. 1. 2 king. 18. 4. 2 king. 23. 5. an obiection of the aduersaries answered . worship and the glory of saluation should be reserued to the lord onely . notes for div a19506-e19510 psal. 19. ios. 10. 2. cor. 6. rom. 10. psal. 119. 57. psal. 119. 77. mal. 2. 15. 1. pet. 3. aug. nazian . de ira cap. 5. of the benefits of our saviour, jesus christ, to mankind walker, obadiah, 1616-1699. 1680 approx. 469 kb of xml-encoded text transcribed from 122 1-bit group-iv tiff page images. text creation 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(eebo-tcp ; phase 1, no. a67258) transcribed from: (early english books online ; image set 54224) images scanned from microfilm: (early english books, 1641-1700 ; 881:17) of the benefits of our saviour, jesus christ, to mankind walker, obadiah, 1616-1699. r. h., 1609-1678. [6], 237 p. [s.n.], oxford : 1680. reproduction of original in huntington library. attributed to obadiah walker. cf. bm. 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[ jesus christ ] is made unto us wisdom , and righteousness , and sanctification , and redemption . he that glorieth , let him glory in the lord [ jesus christ. ] at the theater in oxford . mdclxxx . the preface . the chief intention of publishing these discourses is , to suggest to devout persons some few , but copious , heads for their meditation . to which purpose it is not amiss to premise : that in meditating on any action or passion of our saviour ; consider his person doing or suffering it , not as man , but god and man. either of which will produce affections in you diverse from the other ; both full of benefit . when you consider him as man ; you will more admire and love , in human infirmity , his innocence , and all his heroical virtues , and merits ; and compassionate his indign sufferings ; and , these being for you also , in representing to your self such his human weakness , it will render them far more dearer unto you ; and your gratitude much more to him . as he is man , you will have a more familiar confidence in his good-will toward you : more interest your self in , and indeavour to imitate , what he did and suffered ; and more firmly believe , that it shall be done unto you ( if being like him ) what was done by god to him . but again , when you consider him as god ; not a word , not an answer , not a circumstance of any action of his , passeth without your admiration , and deep reverence of it ; you will be astonisht that such majesty and power should so low descend for your sake ; and be infinitely more ready to fear , to praise , to love , to admire , to sacrifice all you are , and have , unto him : and then grieve , comparing it with his , i. e. gods love to you , that it is so inconsiderable : you will discover new wisdom in every passage of his story : and his sufferings , humility , mildness , it will still greaten to you as his person doth . you will not only make your addresses with more caution to him ; but also more expect strength and protection from him ; and in every thought of him will bend your soul , to fall down , adore , reverence , and fear such a divinity . and in this meditation will say ; lord depart from me for i am a sinful man : as in the former ; lord i will follow thee whither soever thou goest . the contents of the chapters . chap. i. jesus christ a prophet , lawgiver , apostle , declaring all gods will , &c. pag. 1. chap. ii. jesus christ the exemplar and pattern in all obedience to gods will , and the reward of that obedience . p. 28. chap. iii. jesus christ the mediator of the new covenant . p. 36. chap. iv. jesus christ the sacrifice . p. 45. chap. v. jesus christ the redeemer from sin , the law , death , and satan . p. 58. chap. vi. jesus christ the second adam . p. 71. chap. vii . jesus christ the melchizedechical high priest. p. 110. chap. viii . jesus christ the lord and king. p. 155. chap. ix . the benefits of our saviour common to all generations ever since the beginning of the world . p. 175. mans restitution by jesus christ . jesus christ sent by the father a prophet , law-giver , apostle , declaring all gods will , &c. god , who in the begining , writ his laws in the hearts of all men , ( rom. 2. 14 , 15. the gentiles not having the law of moses yet shew the work of the law written in their hearts , their thoughts accusing , &c. so rom. 1. 21 , 25 , 28 , 32. because when they knew god , they glorified him not as god , v. 21. but changed the truth of god into a lie , v. 25. tho knowing that they , who commit such things , are worthy of death , v. 32. as they did not like to retain god in their knowledge , so god gave them over , &c. ver . 28 ) made , besides this , from the begining , many express revelations by prophets jude 14. in many particulars concerning his service and worship , to the church . therefore find we much of the ceremonial law practised before moses , gen. 14 , 20. 35 , 2. 8 , 21. exod. 24 , 5. gen. 15 , 10. compared with lev. 1 , 17. gen. 9 , 4. &c. but here , much of these laws by so ill a register ▪ and in so long time being more and more defaced and worn out , ( for moses's law was added because of the overflowing of transgressions against the law natural , gal. 3. 19. till christ should come : the effects of which law mosaical among the jews , the rules of philosophy ( being only the law of nature revived by the wisest of other nations ) in some inferior degree wrought among the gentiles ) after more than 2000 years , when the church very numerous was grown into a state , god published them again unto the world with great solemnity by moses ; and writ them himself in tables of stone to last the longer ; and , doubtless , in these then , added many explications , at least to those which formerly were practised , or enjoyned to adam , gen. 4. 3 , 4. or noah , gen. 9. 1. &c. but here again , his laws being neither obeyed so far as understood ; nor understood so far as they obliged ; after a long space of his tolerating the unbelief and imperfection of the veiled jew 2 cor. 3. 13 , 14 , 16. and his winking at the ignorance and idolatry of the gentiles , and his suffering them to go on in their own ways : act. 17. 30 , 14 , 16. and he having now sufficiently educated his church in the pedagogism of the law and of ceremonies , after about 2000 years more , in the full and due time eph. 1. 10. 1 tim. 2. 6. heb. 11. 40. and the worlds mature age gal. 4. 3. ( therefore the first words of our saviours preaching are : the time is fulfilled mark. 1. 15. the gospel retaining much what the same distance from the covenant made with abraham , wherein were included any proselytes of the gentiles , and the promulgation of the law ; as these were from the beginning of nature , for he doth all things in number , weight , measure ) : he sent his son jesus christ the greatest and last prophet , and the holy one of god , yet more perfectly and fully to revele and declare to mankind his last , and all , his will , &c. mat. 15. 24. jo. 3. 34. -5. 38. and him he then sent into the very middle and navil , as it were , of the then known world , and there seated him not at jerwsalem , but in galilee ; half ( as it were ) amongst the gentiles ; to whom the church was now to be enlarged , and salvation to be preached as well as to the jewes . tho to the jewes in the first place , see jo. 4. 40. sent him at this time , and to this place ; from which time and place , that which he did and taught , might by the testimony of many witnesses chosen before of god , act 10. 41. descend conveniently to all other places and times . this thing being necessarily to be effected in some determinate age , in some particular nation and country ; unless perchance the unreasonableness of our unbelief will have him for our fuller satisfaction to act over and over again that great work , in all places ; and in each of them too at all times ; and that we will not in this one thing allow to as firm relations , as posterity is capable of , ( i mean the gospels ) that credit , which wee so easily yield to the histories of all other famous actions and passages of the world . which relations of these four evangelists , and three of them ocular witnesses , common and used in the beginnings of christianity , are shewed to be most true . 1. from the conversion of so many thousands to this faith ( which thing cannot be denyed ) who lived in the time , when these scriptures were writ ; and in the places , where ▪ these things were pretended to be acted ; where any falfity might have been most easily discovered ; especially in so many famous and publick passages related in them , which few could be ignorant of . as ; herods murthering the infants : the darkness at the execution of jesus : john baptists preaching : many of our saviours and the apostles miracles . see 1 cor. 15. 6. 2 from the prophesies of the old testament concerning the messias ( to those who allow those writings ) exactly agreeing with , and fulfilled in , the history of jesus ( even as they were interpreted by the learned jews before the coming of the messias ) in so many punctualities of his life and death ; and especially in the time of his coming ; which was to be under the second temple , hagg. 2. 7 , 9. but this temple was destroyed by titus ; and when the scepter was departed first from the jewish nation ( for this king was then to be sent when the others failed ; ) but this happened first in the time of herod , the first stranger king , after both davids and levi's rule deposed ; and when also the roman empire , under whose yoke the jewes were now faln , was first perfected and at its height in augustus ; in whose times our saviour came . 3. from the plain prophecies contained in these relations , as matt. 24. &c. concerning the perfecution of the christian profession ; the destruction of jerusalem and temple ; and dispersion of the jewes ; set down in them long before the event . 4. as likewise from those heavy curses which the world hath seen to fall upon all the enemies of christ , and the primitive christians ; as , upon the jewes ( the desolation of which nation beareth witness to this day in all countries to the truth of the gospel ) ; upon herod the great ; his son archelaus ; herod the tetrarch , archelaus's brother that beheaded john ; herod agrippa ( act. 12 , 23. ) that killed james ; it being observed by josephus ( a stranger to this cause ) that of herods very numerous race within 70 years none were left , but all extinguished in a most miserable manner ; and upon the roman emperors , so long as the persecutions endured i. e. till constantine's time , most of whom suffered unhappy ends . 5 from the then , ( by the heathen confessed ) cessation of oracles , ( see plutarch's treatise of it ) and the miraculous propagation of the christian doctrine , tho so severe and opposite to flesh and blood , by such mean and unarmed instruments , thro such sufferings ; which shews it to be a work of no less then a divine power . and tho another religion since it , even that of the great antichrist , mahometanism , hath also spread much in the world ; yet first both the manner of its growth shews it not to be of god : being both planted at first & since continued by the sword , alwaies destitute of any true miracles : ( this being not only the practise but the doctrine of that great impostour opposite to christs , that men are by war to be compelled to the faith. ) and also being tempered with much brutish liberty and sensuality indulged to the flesh , which much easilier enclines mens affections to it . nova secta ita tanden se late diffundit , si portam luxuriae & voluptatibus aperiat . and again ; 2. it s growth never equalled the amplitude of christianity : nor ever shall so universally overrun it , as christianity hath , and shall , destroy heathenism ; and also god in all ages preserveth a place of retreat for his church , from the face of the dragon and of the beast to whom he gives his power . apoc. 12. 6 , 14. compare 13 , 5. dan. 7 , 8. 3 lastly it never advanceth farther then the sword by violence carrieth it : whereas our lord 1. by the power of the spirit ; 2. and the testimony of miracles ; and 3. by sufferings instead of arms , as in the beginning , so still shall continue to propagate his truth ; and goes on conquering and to conquer nations remote , whom the sword cannot reach : in every age some new people voluntarily submitting to his scepter . all these , and many more justifie sufficiently the truth of these relations . so that though our saviour came but in one appointed time , yet all times , that did not see it , notwithstanding want not the greatest reason that can be had from the evidence of history to beleive it . and he that requires more would leave no place for the exercise and merit of faith : which otherwise would have been as worthless as that feeling one of st thomas , which suffered a reprehension from our saviour . but gods pleasure it is , as well for the trial of our inclinations to heavenly things , as for his greater glorification in our service of him , and advancement of our future reward , to give grounds of belief sufficient , not coactive and uncontradictable ; and to make us walk only by faith here , not by sight : that our adherence might be so much more esteemed , by how much we had less evidence , tho all may have evidence enough . see jo. 20. 29. 1 pet. 1. 8. else , let us also require , that god should also shew his personal presence amongst us ; and when he ministers to our necessities , do it by angels visible ; and alwaies present to us a prospect of the joyes of heaven , as the devil did to our saviour the glories of this lower world ; and then let him blame us if we do not reverence , trust in , and ferve , him . hither therefore at this time sent ; he , in whom were hid from all eternity all the treasures of wisdom and knowledge , col. 2. 3. was first anointed ( as prophets anciently were , 1 king. 19. 16. ) and sealed by the father to this office jo. 6. 27. luk. 4. 18 , 22. esai . 11. 2. act. 10. 38. act. 4. 27. anointed with the holy ghost and with power ; and that visibly at his baptism , jo. 1. 33. that all might know him to be sent ( since none unsent may take such honour . heb. 5. 4. ) yea filled with the holy ghost which never man was before him . ( for it pleased the father that in him should all fulness dwell . col. 1. 19. and god gave not the spirit by mesure to him , jo. 3. 34 ; but according to mesure he gives it to all men else eph. 4. 7. ) see matt. 3. 16. luk. 3. 5. thus furnished for the many offices to which he was predestined by the father , he was sent first as a new legislator ; being faithful as moses . heb. 3. 2. but yet more to be observed , being master of the house wherein moses was a servant . ( v. 6. ) therefore moses , when he should come , referred them wholly to him deut. 18. 15. and in this office of his , first a new legislator in some respects as to the law moral . first to rectifie the understanding of the law , formerly either falsifyed , or mutilated : he expounding it in most things more fully , and in some things also contrary to what had been said of old . it hath been said of old so , but i say unto you , matt. 5 , 6 , 7 , chapters . jo. 1. 17 , 18. -3. 2. -4. 25. 2. again , to exact to this law thus expounded by him a more true , and inward , and full obedience of all men that would be his disciples , then ever had been performed before by the strictest sects of all the law-zealots ▪ not to let a title of it pass away ( pass away heaven and earth first ) till all the law be fulfilled . ( matt. 5. 17 , 18 , 19 , 20. 1 cor. 7. 19. gal. 2. 17. jam. 2. 12. ) 3. to make to such observers of this law more open and manifest promises of the kingdome of heaven heb. 8. 6. and against the breakers of this law , heretofore winked at , and suffered to walk in their own way , &c. to revele the wrath of god from heaven ( as not the joyes of heaven , so neither the paines of hell before his coming having been so much talked of ) rom. 1. 18. charging men every where to repent act. 17. 30. because a day is appointed wherein he will judge the world . v. 31. tit. 2. 11 , 12 , 13. therefore he came , saith the baptist , with an axe on his shoulder ; with a fan in his hand ; to cut down the fruitless trees ; to purge gods floor of the chaff ; and with a fire made ready to burn them both . matt. 3. 10. &c. he was laid a stone for stumbling ; and the fall , as well as the rising again , of many in israel . ( luk. 2. 34. ) that every soul , that hears not this man , who the last speaks from heaven ( heb. 12. 25. ) should be destroyed from among the people . act. 3. 23. es. 6. 9 , 10 , 11. compare with matt. 13. 14. esai . 61. 2. and that none should have any way to escape that turneth away from him . he came for judgment , that they , who will not see , might be made blind jo. 9. 39. and the last ages , knowing by him gods will and not obeying it , should be beaten ( as they are ) with more stripes luk. 12. 48. and their sin remain for ever . jo. 9. 41. 4. he was sent not only the most perfect and exact interpreter of the letter ; that gods law and will might be fully known , and an exactor of the observance of it in the strictest senses thereof , upon the most grievous punishments to the disobedient ( which is all , hitherto , but a fuller ministration of condemnation and death , ) but , as of the exactest letter , so he came the minister of the spirit ( 2 cor. 3. 6. jo. 1. 16 , 17. gal. 3. 14. phil. 4. 13. eph. 1. 23. 1 cor. 1. 8. act. 3. 26. ) that by the power of this spirit , the law , by them that beleived , might be fulfilled . ( see rom. 8. 3 , 4 ) ; which was the ministration of the soul as it were of the law , and of righteousness and life unto us ( 2 cor. 3. 7 , 8. gal. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare with v. 17. and rom. 8. 2. jam. 2. 12. 1 cor. 9. 21. ) before , the law was writ in the conscience only ; as the law of nature for the gentile rom. 2. 14 , 15 ; or also more evidently in stone ; as the law of moses for the jew ; to bring forth knowledge of sin . but by him it was written with the spirit in the heart , to bring forth obedience to justification . jer. 32. 40. the other brought in the spirit of fear , subjecting our inability to the curse of it ; but he gave the spirit of love ; out of this love procuring our observance of it 2. tim. 1. 7. rom. 8. 15. 1 tim. 1. 5. 3. which love keeps it far more perfectly then fear would : as shewing its zeal not only in negatives ( of which is the letter ) i. e. in working no ill rom. 13. 9 , 10. but also in the affirmatives , ( not exprest in the word of the the law ) i. e. in doing all good , to all , to the highest degree . therefore this love , the greatest of all gifts 1 cor. 13. is called christs new commandment jo. 13. 34. -15. 12. 1 jo. 2. 8. 2 jo. 5. had only from the beginning of the gospel , i. e. from christ : and belonging only to the sons thereof ; ( tho this gospel hath had such sons from the beginning ) who are said 1 thess. 4. 3. to be taught of god , that is by his spirit 1 jo. 4. 7 , 8. 16. as the spirit also the only author of love , and which is love , was his new gift , by which love , he saith , his disciples should be discerned from the disciples of the law . jo. 13. 35. by which ministration of the spirit and of ●…ove ( the proper fruit thereof ) by christ we now so easily understand and do the things commanded by the law ; that the letter of the law is said to become as it were void and useless to us by the coming of the promised seed ; and the schoolmastership thereof to be outdated by christ , not because we are now without law 1 cor. 9. 21. but because we have it superabundantly written in our hearts by the spirit ; and the works thereof continually brought forth by love , thro the efficacy of the last law-giver jesus christ. 1 tim. 1. 5 , 9. gal. 5. 23. -3. 19. rom. 8. 15. therefore called the law of liberty , jam. 2. 12. this for the law moral ; which , in some sense our saviour is said to abrogate gal. 3. 25. col. 2. 14. that is according to the former use thereof , ( namely as only giving knowledge of sin rom. 3. 20. being a letter of condemnation , and working wrath ( rom. 4. 15. 2 cor. 3. 7 , 9. ) and keeping us in slavery and bondage rom. 8. 15. tho this abrogation is done , not by absolving us from any more observance of it , but by enabling us to keep it ; and by making this observance now also voluntary . but next for the law ceremonial ; he was sent yet more properly to annual and cancel it ; and to appoint new ceremonies at pleasure instead of it . he being the substance and body col. 2. 17. of which it was a type and shadow ; when that which is perfect was come , the imperfect being to be done away . he was sent therefore to reform or perfect the worship of god , from those many exterior rites so strict and burthensome ( see act. 15. 10. heb. 13. 9. col. 2. 14. ) to that of the spirit and of truth . jo. 4. 23. as also to reform many liberties and indulgences under the law ( see matt. 5. 31 , 34. -19. 8. ) therefore his times by the apostle are called the times of reformation heb. 9. 10. for as he took away hardness of heart by the ministration of the spirit ; so it was correspondent to this , that he should take away all remissions and abatements of any part of righteousness , which were permitted only because of such hardheartedness , matt. 19. 8. thus anointed luk. 4. 18. a little before he began to preach , by the father , and publickly proclaimed also by a voice from heaven to be the son of god at the solemn time of johns ministration of baptism act. 10. 37. who , as likewise all the people , then called out into the wilderness unto him , by this unction of the spirit , the third person in the descent of a dove , and the testimony of the first person in the descent of a voice from him , ( the greatest appearance of the sacred trinity that hath been upon earth ) were to know and discern him , whom the father had ordained , to be the light of the world baptizing with the holy ghost . and of whose coming john was sent before to give them notice jo. 1. 33. anointed thus with the holy ghost and with power act. 10. 38. jo. 3. 34. he was , in the next place , sent from god as an apostle heb. 3. 1. of the christian profession ; or of the gospel . to whom god committed first , and so he to others the word of reconciliation 2 cor. 5. 19. in which respect he is called the great shepheard or pastor by st paul heb. 13. 20. pastor and bishop of our souls by st peter 1 pet. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jo. 13. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 15. 8. in which ministry , he was not only to expound the old , ( spoken of before ) ; but also to deliver some new , messages from the father ; to bring life and immortality to light thro his gospel 2 tim. 1. 10 ; to revele the great mystery of salvation , which god had decreed from all eternity , and shadowed under types to all former ages ; but yet ( for the open manifestation of it ) kept secret s●…nce the beginning of the world rom. 16. 25. and hid from former generations col. 1. 26. till this time , ( notwithstanding so much longing after it of so many prophets and righteous men , yea and of the angels themselves . ( see matt. 13. 17. 1 pet. 1. 10. 11. eph. 3. 9. matt. 11. 11. 1 cor. 2. 9. ) when the son , who only knew the father , was sent out of his bosome to declare him jo. 1. 18. heb. 1. 1. matt. 11. 27. esai . 11. 3. col. 2. 3. to preach the gospel to the poor , deliverance to the captives , the acceptable year of the lord luk. 4. 18 , 19. the time of his good will towards men ; to preach peace act. 10. 36. and salvation , and remission of sin ( for which baptism was then also instituted ) : and the fulfilling of the promise of god to the jew , that was made unto their fathers , but likewise of his new mercy to the gentiles , that the gentiles too should glorifie god for his mercy rom. 15. 8 , 9. and all this to be performed to the world through himself that taught it : for , as he was the text and subject that was preached of , so also was he the preacher ps. 2. 7. -40. 9 , 10. jo. 14. 6. and none could see that light , but by the light of it : which thought it much stumbled the jews , that he should bear record of himself ; and he as the truth preach himself as the life jo. 8. 13. yet both the witness of john , besides that of all the prophets , and of his father from heaven at his baptism , &c. and that of his miracles ; ( all which he quoted to them to justify his commission , ) were abundantly satisfactory . and , as this apostle came to preach the gospel , so received he power , to remit , and absolve from sin matt. 9. 2 , 6 , 11. and that here on earth as man , see v. 8. and , as priest heb. 8. 6 ; to justify the ungodly rom. 4. 5. act. 5. 31 ; and to make sons of god jo. 1. 12. and admit into the church and the kingdom of heaven , by the new ceremony of baptism ( which he did ordinarily by his disciples jo. 4. 2 ; but yet some conjecture from the practice act. 19. 5. jo. 3. 22. that he himself first baptized some of his disciples at least ; and so accordingly afterward he ministred the eucharist ) . to admit i say into the church all those , who repented i. e. confessed their sins , and promised amendment of life . matt. 3. 8. and who beleeved in him , that he was the son of god act. 8. 37. -19. 4. jo. 3. 18. and in his word , that it was truth , and he the last teacher sent from god , &c. and who rejected not the counsel of god sent to them by him luk. 7. 30. jo. 5. 24. -8. 31. -12. 48. lastly to give the holy ghost jo ▪ 20. 22. act. 2. 33 , 38. eph. 4. 7. 2 cor. 3. 8. by which to seal his converts unto glory . in which respect also he is said to give eternal life to as many as receive him jo. 17. 3. and to have the key of david , as the chief oeconomist and officer in that family , opening and shuting as , and to whom , he pleased , rev. 3. 7. esai . 22. 22. rev. 1. 18. and all judgment to be committed unto him . jo. 5. 22. christus , ut homo , remittit peccata , dat spiritum sanctum , vitam aeternam , &c. potestate tantum communicata & delegata , sed modo excellentiori quam ministris ejus concessum est . ut homo ad has actiones concurrit tantum instrumentaliter & meritorie , non efficienter ; sed tamen ut instrumentum efficienti conjunctum & singulare ; non separatum & commune , qualia sunt instrumenta apostoli , & prophetae . so the schoolmen . and in all this at first he became the minister of the circumcision only , i. e. of the jews rom. 15. 8. act. 10. 36. ( and , according to his own commission , for a certain time , he limited his disciples matt. 10. 5 , 6. ) and began there also in galilee amongst the meaner sort of the people , and remote from the chief citty the least to provoke the envy of those in power till the appointed time of his passion approached , and preached here mostwhat in parables ; for so it pleased god , that till his sufferings were accomplished , the peoples ignorance should not be quite dispelled , and that this light should rise upon the world by degrees , and not all at once matt. 13. 11. 1 cor. 2. 8. but when the time drew near of his offering up , jo. 7. 8. he preached more frequently in jerusalem , and in the temple ( tho usually not lodging in the city jo. 8. 1. lu. 21. 37. ) and there at the feasts of the greatest resort , and professed more clearly and openly who he was , and did his greatest miracles jo. 11. and accordingly multiplied exceedingly his disciples and followers jo. 12. 19. upon which the rage of his enemies now heightned to extremity , and after three years preaching lu. 13. 7. and the daies of his ministry accomplished , in the last place he laid down his life , and died a martyr for the truth he had taught . 1 tim. 6. 13. rev. 1. 5. -3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now , after his resurrection from the dead by the divine power , in justification also of the truth of doctrine , he being to return to god from whence he came , and the same truth being necessary to be preached , sins remitted , sacraments administred , the holy ghost conferred , &c. to the end of the world , to one country after another ; and , in them , to one generation after another ; the last thing he did here on earth was the ordaining some others for these offices in his name , after he had now finished the work of our redemption , which was to be the subject of their preaching . for his former mission of them was only preparatory matt. 10. to tell men that the kingdome of heaven was near at hand , which now after his conquest of sathan , and of death by his death was fully come , erected , and compleated jo. 12. 31. jo. 19. 30. at which time also he was to receive , as he had before in his own person , so now the promise of the father so long expected , the effusions of the holy spirit upon his seed , even the whole church . but these especially upon his apostles . a type of which was moses's spirit , taken part of it and put upon the 70 elders , num. 6. 11. which apostles were to minister this spirit to others gal. 3. 2 , 5. the solemnity of whose ordination and commission we find jo. 20. 21 , 22 , 23. matt. 18. 19 , 20. mark. 16. 15. luk. 24. 47. therefore is our lord named for the author of administrations and offices , as the father of miracles , and the holy ghost of gifts . 1 cor. 12. 4 , 5 , 6. to these , as his vicegerents , he derived the doctrine , the authority , the spirit , the anointing himself had received of the father . ( see jo. 15. 15. -17. 8 , 18. eph. 3. 9 , 10. 1 cor. 2. 10 , 13. eph. 4. 7 , 8. act. 2. 33. phil. 4. 13. 2 cor. 1. 21. ) concerning whom also he left this testimony to the world ; as the father had done of him , he that heareth you , heareth me ( matt. 10. 40. luk. 10. 16. matt. 17. 5. ) and as the father sent me , so i you . jo. 20. 21. -17. 18. hence also are his own attributes frequently communicated to them . they called foundations matt. 16. 18. compared with 19. 24. eph. 2. 20. rev. 21. 14. and they also said to save men jude 23. rom. 11. 14. 1 tim. 4. 16. job . 33. 24. and at the last day to sit on a throne as he ; to judge men as he , see jo. 5. 22. matt. 19. 28. luk. 22. 30. 1 cor : 6. 3. to these he gave power to baptize , i. e. admit into the church those they saw fit ; which implies their power also to refuse the unfit , ( see act. 10. 47 , 48. the apostle ordering and others ministring baptism ) . and this again infers power to exclude out of the church the backsliding , and those not observing the conditions upon which they were admitted . to these he gave power to preach , and to declare to the world all the counsel of god , which he had manifested to them , and to be ambassadors to men about their reconciliation to god for christ , and in his stead , 2 cor. 5. 18 , 19 , 20. act. 20. 27. 2 cor. 10. 8. gal. 4. 14. therefore they are said to speak in christ. 2 cor. 2. 17. to be received as angels of god , and as christ jesus gal. 4. 14. and in their ministry to be a sweet savour of christ unto god 2 cor. 2. 15. he authorizing them to make ecclesiastical laws , and to order all the affairs of the church . see 1 cor. 11. 34. -14. chap. 1 cor. 16. 1. act. 15. 1 tim. 5. 14. 1 cor. 4. 17. to these also he committed his keyes of the kingdome of heaven , to take confessions and submissions ; to bind and absolve ; to remit sin or revenge it ; and that by his power and in his person matt. 18. 18. 1 cor. 5. 4. 2 cor. 2. 10. 2 cor. 10. 6. 2 cor. 13. 10. 2 cor. 8. 23. called the glory of christ , i. e. his representation and image , see 1 cor. 11. 7. to continue the dispensation of his sacred body and blood to the worlds end 1 cor. 11. 26. which his sacred hands first administred to them , to all the faithful : and as to admit the worthy , so to exclude the unworthy from that holy communion 1 cor. 5. 7 , 8. see 1 cor. 10. 16. act. 20. 11. luk. 22. 19. the [ hoc facite ] having been alwaies understood to have special reference to the apostle's and their successours , consecrating , or blessing , breaking , and delivering it , as well as to others receiving it . to intercede for the people and procure remission of their sins from god by their prayers jam. 5. 14 , 15. 1 jo. 5. 16. job 42. 8. gen. 20. 7. 1 tim. 2. 1. and the promises of hearing their requests matt. 18. 19 , 20. jo. 16. 23. seem to be made to them not in general as christians , but more especially as gods ministers and apostles , and that both for binding and loosing the people from their sins . so see the presbyters in the description of the church triumphant holding in their hands the prayers of the saints rev. 5. 8. to be offered up to him that sitteth on the throne , as incense is . these he enlightned with the spirit ( tho others also , see jer. 31. 34. jo. 6. 45. ) yet them extraordinarily , for knowledge of the truth . for i imagine those expressions jo. 16. 13 , 25. comp : with jo. 15. 16 , 20 , 26 , 27. like to which are those . 1 jo. 2. 20 , 27. to belong to the apostles specially as christs ministers . therefore the stile of their whole body in a council runneth ; it seemed good to the holy ghost and to us . see act. 15. 28. -5. 3. -7. 51. 2 cor. 6. 4 , 6. as also those extraordinary gifts of the spirit at or after baptism bestowed by laying on of the apostles hands were not onely for sanctification of the person ; see matt. 7. 22. 1 cor. 13. 1. but also for the publick benefit & further edification of the church by them . rom. 12. 6 , 7. 1 cor. 12. 7. and enabling them by it ( that which all humane wisdom is too weak to effect see 1 cor. 5. 10 , 12 , 13. -4. 19. ) to convince mens consciences ; convert their minds ; cast down throughout the world imaginations and every high thing that exalteth it self against the knowledge of god , and bring every thought into captivity to the obedience of christ : and with terrors of conscience , with sathan himself to revenge all disobedience : and this by the power of christ who speaketh and acteth in them . 2 cor. 13. 3. see 2 cor. 10. 2 , 3 , 4 , 5. &c. -13. 2 , 4 , 10. jo. 16. 8. 1 cor. 14. 24 , 25. act. 2. 37. matt. 10. 20. 1 cor. 4. 21. 3 jo. 10. 2 jo. 10. tit. 3. 11. 1 tim. 1. 20. 1 cor. 5. 5. on the other side to minister the holy spirit to others by their preaching , by prayer , and laying on of their hands , as he had before to them . [ the same ceremony being used also by moses to his successour under the law. see deut. 34. 9. num. 11. by elijah to elisha in the prophets . see 2 king. 2. 15. ] gal. 3. 2 , 5. 2 cor. 3. 6. act. 8. 15 , 19. subjecting evil spirits unto them , and giving them security from , and power over , all the power of the enemy . see luk. 10. 18 , 19 , 20. behold i give you power over all the power of the enemy ; where note that the mission and authority given to the apostles before or after our saviours death are the same , only spoken of before as it were by anticipation and promise which were compleated afterward . see matt. 16. 19. comp . with jo. 20. 23 ; enabling them to do the same miracles , as he , for confirmation of their doctrine ; and , because their commission was enlarged to all nations , furnishing them with the gift of tongues . lastly , as himself worketh in these his missioners by the spirit ; so also he cooperateth and worketh with them in others by the same spirit ; working by them 2 cor. 5. 20. and yet working together with them too . 2 cor. 6. 1. by whose power only their ministry becomes efficacious over the world 1 cor. 3. 7 , 9. mark. 16. 20. 1 tim. 1. 12. where they plant and water he giving increase , 1 cor. 3. 9 ; where the spirit from them pricks the heart act. 2. 37. the same spirit from him opening it . act. 16. 14. where they take the impotent by the hand , he making him to walk act. 4. 10. mark. 16. 20. see § . 20. and it is not to be past by unobserved that our saviour delegated this his authority to others , not with a parity unto all , but with a superiority of some above the rest ; who , as they gave license of some ministrations to others found qualified for them , see act. 10. 48. so they retained some other ministrations to themselves . for we find laying on of hands , ( which is named , heb. 6. 2. amongst the principles of the doctrine of christ , [ both that at , or after , baptism , used to all for receiving the more extraordinary gifts of the holy ghost , from whence the custome since of confirmation by the bishop , and that which was used in ordaining presbyters and setting men apart for the ministry of the gospel . this imposition of hands being a more solemn intercession for them , and a powerful recommendation of them to the grace of god , for the work which they are called to , and are to fulfil ] see act. 13. 3. comp . with 14. 26. see st paul himself receiving the first act. 9. 17. the second act. 13. 3. ) wee find i say this imposition of hands , or power of ordination and confirmation to be appropriated to the apostles and apostolical men , not common to all . see act. 6. 6. -8. 17 -19. 6. -20. 28. -13. 3. eph. 1. 13. 1 tim. 5. 22. tit. 1. 5. for this cause left i thee in crete that thou shouldest ordain presbyters , &c. where doubtless were many other presbyters , to whom the same office was not permitted ; or not permitted to them alone , but as assistants to titus . see 1 tim. 4. 14. comp . with 2 tim. 1. 6 ; as also a consent and approbation , or also nomination or election of persons , whom they thought fitting , was permitted to the christian assemblies , and the whole church . act. 6. 3. comp . with 6. 2 cor. 8. 19. ( tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not necessarily common votes . see act. 10. 41. -14. 23. ) the people being present at the publique acts of the clergy and assisting them at least with their prayers . see act. 21. 22. -15. 22. 2 cor. 2. 10. nor did this apostolical office of our lord expire with the apostles ( as some may think that there was no need of continuing such a selected body of teachers after christianity planted , and four gospels , and so many epistles written , yet what would not the same men give for such an apostle at this day as could decide so many controversies which are in religion , whilst they say they need them not ? ) but he , who lives for ever and hath the keyes , &c. rev. 1. 18. and who ascended from hence on high to receive these very gifts for , and to bestow then on , men eph. 4. 7 , 8. continues for ever also this office of ordination , by his servants laying on their hands , and his own breathing upon , and giving the spirit unto them , to those that have succeeded the apostles and that shall succeed to the end of the world . therefore as he gave the apostles , so 't is said also he gave the pastors and teachers ( according to the measure of the gift he thought fit ) that were made by the apostles eph. 4. 11 , 8. rom. 10. 15. 2 tim. 1. 14. matt. 23. 24. and act. 20. 28. the holy ghost ( descending from him ) made the overseers of the church of ephesus . and how can they preach unless they be sent ? rom. 10. 15. sent i. e. by god , heb. 5. 4. ( for this honour especially of ministring the spirit , remitting sins , &c. never any man might take to himself , but only give , what he first received . if he do otherwise , he is in a worse condition then simon , who at least would have bought the giving it . ) sent by god i say , else is their preaching to no purpose , the effect of which for ever consists , not in the wisdom of men , which works contrary to it , as thought foolishness ; but in the power of god 1 cor. 2. 5. see 1 cor. 12. 3. matt. 16. 17. 1 jo. 4. 2. luk. 18. 34. act. 16. 14. jam. 1. 5 , 17. -3. 15 , 17. eph. 3. 5. therefore st paul calls his apostleship a grace ; and those , whom the apostle , as well as whom our saviour ordained , received in such ordination a gift from our lord , see 1 tim. 4. 14. 2 tim. 1. 6. and the same form of doctrine was kept in the apostles successours by the same holy ghost . 2 tim. 1. 14. neither is christs assistance promised only to the apostles , but to their successours to the end of the world matt. 28. 20. jo. 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. an assistant to you for ever . matt. 18. 20. comp . col. 2. 5. the church alwaies the pillar and ground where truth is to be found . 1 tim. 3. 15. 2 tim. 2. 19. comp . 16 , 17. heb. 12. 25. tell the church , saith our lord , for whatsoever they shall bind , &c. matt. 18. 17 , 18 ; and the gates of hell shall never prevail against those to whom i give the keyes , &c. matt. 16. 18 , 19. therefore our saviour after all the apostles times , except johns , is described rev. 1. 13 , 16. tho in glory , yet walking in the midst of the golden candlesticks ; i. e. the churches of asia ; and holding the stars i. e. the angels of those churches in his hands . and see our lord still acting act. 3. 26. act. 5. 31. phil. 4. 13. jo. 15. 5. therefore also we find the apostles , being to go away , by vertue of the perpetual continuation of the assistance and influence of the great bishop of the church , our lord , transferring their commission again to others ( as namely st paul to timothy and titus ) ; and this also as themselves received it 2 tim. 1. 6. giving them also the name of apostles 2 cor. 8. 23. and phil. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. 14. 4 , 14. ( where barnabas , ordained by the church , is called an apostle ) investing them with authority not only of preaching and administring the sacraments ; but of holding ecclesiastical courts ; receiving accusations ; and that against presbyters as well as others ; and providing more plentifully for the more industrious amongst them . 1 tim. 5. 17 , 19 , 21. 1 cor. 5. 12 , 13. rev. 21. 2. agreeable with that of matt. 18. 17. of correcting , and that publickly in the court. 1 tim. 5. 20. of silencing , and separating the refractory . 1 tim. 1. 3. tit. 1 , 5 , 11. -3. 10. compare 2 tim. 2. 21 , 19. [ from iniquity ] i. e. such error , comp . 17 , 18 , 20. 1 tim. 6. 5. 2 tim. 3. 5. 1 tim. 5. 11. of absolving and forgiving 2 cor. 2. 7 , 10. above all , transmitting to them the charge ( tho no doubt the church had then some of the gospels at least , and perhaps more of st pauls epistles , which he took order might be made common , then now we , because by those that remain we perceive some are lost ) of keeping the form of doctrine they had learnt of them ; and of preserving the commandement that was committed unto them without spot 1 tim. 6. 14 , 20. 2 tim. 1. 13 , 14. john to the angel of sardis rev. 3. 3. remember therefore how thou hast received and heard and hold fast . and lastly the charge of ordaining others and giving them in charge the same doctrines till the coming of the lord jesus . tit. 1. 5. 1 tim. 5. 22. -1. 3. -6. 14. such ecclesiastical government was then ordered by them in ephesus and in crete , &c. therefore we may presume the same was established every where else ; first both because of the apostles special endeavour of uniformity in churches 1 cor. 4. 17. -7. 17. -11. 16. secondly , and because we find in the church-history the same government de facto to have been in all the rest , as it was in that of ephesus , where timothy resided ; & in crete , where titus ; and also find every where the like catalogues of their bishops ; and so , in the revel . the angel of ephesus the church , wherein timothy was placed by st paul , no way differing from , or more single then , the rest of other churches . thirdly , and again because we find such government without the mention of any opposition ; ( which must needs have been in the purity and fresh memory of those times , upon any innovation ; especially so universal ; and in this case of some mens usurping preeminence , sooner then in any other : ) without the mention i say of any opposition either of the inferiour clergy , or of the superior apostle ; st john , living some time after the settlement of these episcopal governments . the continuation of which government so uninterruptedly ever since , as well in the most adverse , as the most prosperous , times of the church , is the greatest argument that can be : that it hath our lords protection ; and that it was his first institution ; and that it shall continue yet longer , even till the end . now the authority of this our lord's legislatorship , and apostleship ; and the truth of his revelations and doctrines newly manifested to the world our saviour confirmed and shewed to come from god ( a question the jews often asked him ) : first by the testimony of the writings of the old testament ; those of moses jo. 5. 45 , 46. and those of the prophets rom. 16. 26. luk. 24. 47. matt. 22. 32. and by the testimony of john the baptist , who succeeded these , and was more then a prophet jo. 5. 32 , 33. 2ly , by an irresistible power of the spirit , accompanying him teaching , &c. he delivering this gospel with great authority , not like others , matt. 7. 29 ; never man speaking like him. jo. 7. 46 : to the astonishment of all the people , crying out , what wisdome is this , mark 6. 2. and no man being able to answer him a word , matt. 22. 46. 3dly , by miracles of all sorts , jo. 5. 36. -10. 38. act. 2. 22. jo. 3. 2. 4ly , by undergoing all sufferings ; and at last by laying down his life for the truth , and being martyred rather then recant it ; witnessing before pilate a good confession 1 tim. 6. 18. and telling the unjust judge that he came for this end into the world to bear witness ( to the uttermost ) unto the truth jo. 18. 37. and therefore called the faithful martyr rev. 1. 5 , where note ; that as our lord used great silence as to the vindicating of his innocency before persons self-convinced , and ( as he told them , luk. 22. 68. ) that would upon no account absolve him ; yet no way to betray the truth : which upon all occasions he most freely confessed , tho upon this his confession they grounded , and he foreknew it , the taking away of his life . thus , on thursday night in the garden he went forth , and met those who sought for him jo. 18. 4. and freely told them who he was without their need of a judas to disclose him ; and , when they were startled and recoiled upon it , a second time he told them it . jo. 18. 8. brought before the high priest and council , and there examined concerning his doctrine , he told them , he had ever publickly declared it in their synagogues , in the temple , and that they could not want witnesses enow , if any thing were condemnable therein . jo. 18. 20. when asked again more particularly ( not to inform their faith , as he well knew luk. 22. 68. but , as they used formerly , to intrap him for his life , ) whether he was the messias ? whether the son of god ? matt. 26. 64. mark. 14. 61. he now referred them not to witnesses , nor asked them a counter-question , but answered plainly ; i am mark. 14. 62. and foreseeing that day of retribution , that would be so terrible to them , when he should sit on the throne , and they stand trembling at his barr , in great compassion adds further , that [ whatever he then appeared ] nevertheless they should see him hereafter sitting [ as david had foretold psal. 109. 1. ] on the right hand of the power of god and coming in the clouds of heaven [ to judge the world , and , among the rest , them , his judges ; ] shewing also in this , that he retained a magnanimity sutable to his person , and that he kept his eye fixed on the future glory in the midst of these his humiliations . upon this his confession , which they thought sufficient to dispatch him , being brought by them before pilat the judge to receive his sentence ; and there , upon their accusation , asked again ; whether he was the king of the jews ? which was a title equivalent to the messias , or christ , but somewhat more odious , they conceived , to a roman governor : here our lord both freely professed to him , that he was so : matt. 27. 11. and also informed him , to prevent mistakes , of what nature his kingdome was ; viz. that it contained nothing in it prejudicial to any terrence or temporal monarchy ; as clearly appeared , in that he had no humane forces or servants to fight for him that he should not have been delivered into the hands of the jews , i. e. the chief priests , scribes and pharisees . jo. 18. 36. yet asked by him a second time ; whether , ●…ho his kingdom not of this world , yet he was a king ? he again professed it ; and told him , that to this end he was born and for this cause came into this world [ for this end descended from heaven and was incarnate , ] to bear witness to the truth . jo. 17. 37. after which pilat , upon his wonderful silence and not pleading for himself , nor vouchsafing further to acquaint him with his divine originals matt. 27. 14. jo. 19. 9. minding him before whom he stood and that he had the power in his hands to absolve or condemn him ( which shews that our lord stood before him in the midst of such heavy and false accusations , saying that he made a sedition in galilee ; forbad paying tribute to cesar ; said he would destroy the temple made with hands , and raise another made without hands , &c. luk. 23. 5. luk. 23. 2. mark. 14. 58. as one altogether unmov'd and as it were unconcerned therein ) our lord freely admonished him of the original of his power , which indeed was himself , that he could have no power against him except what was given him from above , jo. 19. 11. i. e. from himself king of kings , by whom , god his father governeth the world ; and therefore that their sin was the more intolerable , who had thus bound and delivered him up to be judged by those his officers , who from him hold their power , and by whom they rule . jo. 19. 11. thus ( as the apostle 1 tim. 6. 15. ) he witnessed before pilat a good and free confession , and that with so much power and majesty , as that the governor seems to have been in some manner perswaded of the truth of what he said ; and became much affraid ; jo. 19. 8 , 9. and would have questioned further with him concerning his divine original ; but that this meek lamb of god having said what was sufficient , and intent upon his sufferings , thought fit to put no obstruction thereto by a further declaration to this gentile of his parentage . jo. 19. 9. but so much was already said , as that the governor both professed his innocence , and washed his hands , matt. 27. 24 , 25. and sought all means to release him , jo. 19. 12. even by exercisiing some cruelties on him himself to have preserved him from greater , jo. 19. 1 , 4. and after this when out of the surprisal of a contrary fear , he most unworthily and cowardly pronounced sentence upon him , or rather yeilded him up to the sentence of the jews : matt. 27. 24. mark 15 , 15. luk. 23. 24. yet he resolutely maintained his title of a king , nor would upon any their solicitation change it . answering them only quod scripsi , scripsi . jo. 19. 21. &c. and god the father likewise confirmed both this his office and his doctrine , first by ( several times ) speaking from heaven : thrice by thunder ; these voices coming for our sakes . jo. 12. 30. and by charging the people immediately by himself to hearken unto him . this is , &c. hear ye him matt. 17. 5. secondly , by justifying his innocence and righteousness , and all that he had said and done , by his raising him again from the dead ( after he had been murdered by injustice ) and giving him glory 1 pet. 1. 21. and by taking him up into heaven , by this did god give assurance unto all men . act. 17. 31. and declared him now to be his son with power . rom. 1. 4. by this resuscitation of him by the spirit of the father was he justified , against all calumny of the world , to be the son of god , and ever since , in the world , beleeved on 1 tim. 3. 16 ; and by this his ascention the holy ghost now and for ever convinceth the world of his righteousness . jo. 16. 8 , 10. amen . chap. ii. jesus christ the exemplar , and pattern , in all obedience to the divine will ; and in the reward of that obedience . o quantas tibi gratias tenemur domine referre , quod viam rectam dignatus es ostendere ! nisi tu nos praecessisses , quis sequi curaret ? heu quanti longe retro manerent , nisi tua praeclara exempla respicerent . ecce adhuc tepescimus , &c. kemp. imitat . christi lib. 3. cap. 13. both the whole world being deficient in former obedience , see rom. 3. 9. &c. and now stricter obedience being exacted by god , then formerly . next , god sent his son , assuming first the same infirm nature we bear , to become an example also of that perfection , he proposed ; to be , as the truth , so the way ; to walk first himself in these paths , wherein he directed others ; and to beat the ways , that we might follow him : to perform first himself clothed with our weak flesh , the hard tasks that he set us : least he might seem , with the pharisee , to lay heavy burdens on other mens shoulders , and not to touch them with one of his own fingers . that this was a chief end of his coming , see 1 pet. 2. 21. for even hereunto were we called , christ leaving us an example , that ye should follow his steps . 1 jo. 2. 6. he that saith , he abideth in him , ought himself also to walk , even as he walked . jo. 13. 12 , 15. know ye what i have done to you , and , i have given you an example , that ye should do as i have done to you . jo. 17. 19. for their sakes i sanctify my self , that they also might be sanctified , &c. matt. 11. 29. learn of me [ by my example ] for i am meek , &c. therefore , in all those ways of god he pointed out unto us , he never said : let him take up his cro●… and go ; but follow luk. 9. 23. and jo. 10. this ●…hepheard followed not but led his sheep . he danced first after his own pipe ; and for every rule gave his scholars an example ; an example in himself , to all those hardest lessons in his sermons . according to his doctrine matt. 5. 18 , kept all both the least and greatest commandements , left not a title unfulfilled ; for none could accuse him of sin . jo. 8. 46. see heb. 4. 15. according to his doctrine matt. 5. 39. &c. he resisted not evil : see 1 pet. 2. 23. who when he was reviled he reviled not again ; when he suffered he threatned not . but when they smote him on the right cheek he turned to them the other also . matt. 27. 29. when they took away his coat he let them take away cloak also , jo. 19. 23. &c. tho he could have commanded myriads of angels for his assistance yet , as a lamb dumb before the shearer , so he opened not his mouth . matt. 27. 14. according to matt. 5. 44. he suffered death it self for his enemies , that he might shew the greatest love that could be to them ; he prayed for those that despitefully used him . father forgive them luk. 23. 34. he returned good for evil continually ; and especially in that eminent example of restoring his eare to the high priests servant . according to matt. 6. 3. in so often hiding his miracles , he endeavoured , that his left hand might not know , what his right hand did , see mark 1. 44. matt. 17. 9. luk. 9. 21. mark 7. 36. so when he grew famous in judea , and preferred before the baptist , either not to prejudice joh●…s ministry , or to avoid vain popular concourse and applause , he removed presently out of the country . see jo. 4. 1 , 3. according to matt. 19. 21 , 24. luk. 12. 31 , 33. he made an election of the state of poverty , leaving all his friends for the service of god ; travailing up and down the country on foot see jo. 4. 6. receiving alms from others luk. 8. 3. and enjoyning the same to his disciples matt. 10. 9. the labourer being worthy of his meat from those he labours for , vers . 10. according to matt. 6. 6. he hid his devotions with wildernesses , mountains , nights , luk. 5. 16. -6. 12. according to matt. 5. 29. luk. 14. 26. he forsook his reputed father , and his mother , and kindred when they might have hindred him in his service to god. see luk. 2. 48. matt. 12. 47 , 48. according to his doctrine matt. 6. 25. &c. he laid up no treasure upon earth : took no thought for his life or for the morrow ; not so much as for his next nights lodging , not having many times where to lay his head matt. 8. 20. but all these things were by gods providence , by some that followed him , ordinarily , added unto him luk. 8. 3. according to his doctrine matt. 20. 26. he made himself inferior to the lowest of his inferiors , even to the servant that he then knew would betray his life ; even to the stooping to wash and wipe their feet . jo. 13. 15 ; and did this for this very reason ; to give them a good example . the chief among you let him be your servant . even as the son of man , &c. matt. 20. 28. so in his very triumph when all saluted him king ; and covered his way with garments , his lowliness made choice of an asse to carry him , a little young asse matt. 21. 5. to shew humility . according to his doctrine matt. 6. 33. he prosecuted all righteousness with such zeal and diligence that he scarce allowed himself time to eat on the day time , for doing good to men . see jo. 4. 31 , 34. mark. 6. 3. 31. or to sleep in the night , for following his devotions to god mark. 1. 35. luk. 6. 12. lastly , as the apostle observed , christ pleased not himself rom. 15. 3. but sought the good of others ; and this for our learning . ver. 4. and as for the moral , so for the ceremonial law : very punctual he was in all obedience , tho useless and non-significant in him , as it related to remission of sin , &c. yet coming ( at best ) in the likeness of sinful flesh rom. 8. 3. he was circumcised ; was baptized with the ceremony of the descent of the holy ghost ; celebrated the passover , the eucharist ; tho alwaies full of the holy ghost , and free from sin , he needed no cleansings nor expiations signified by the one ; nor had this redeemer received any redemption signified by the other . kept the solemn feasts and the sabbath ( whatever they falsely alledged against him ) exactly , tho he was absolute lord of it matt. 12. 8. was obedient to every human ordinance ; to john the baptist wondring at this his humility ; to his parents ; to his governors ; tho he the creator of them , and governor at that very time of all things , to whom all things in heaven and earth ought to bow : paid tribute patiently , tho free , least the standing on his right might be any way offensive matt. 17. 27. fasted 40 days together ; tho his flesh was constantly obedient to the spirit , to shew to others that excellent way of conquering temptation : sought by prayer , what he might command luk. 22. 32. prayed whole nights together , tho he knew his father heard him alwaies jo. 11. 42 ; to teach us by his example the lesson luk. 18. 1. suffered such anguish and affliction for our sins in the garden , to teach us what we ought to practise for them our selves in repentance . for thus it became him to fulfil all that , being our leader , the doing of which was necessary righteousness and obedience in his followers matt. 3. 15. thus god sent his son to be an example to us , and a forerunner in all holy obedience to his commands . god again decreeing that all that yeild this obedience shall in this world suffer persecution , 2 tim. 3. 12. that they that receive good things hereafter shall now receive evil . luk. 16. 15. luk. 6. 21 , 24. that they that shall laugh hereafter shall now mourn , as they also that laugh now shall mourn hereafter . ( and indeed it cannot otherwise be , as long as there are more evil men then good , nor this to have more men evil be otherwise ; as long as men have free-will to evil , which is any deviation whether in excess or defect from good ; and therefore ( bonum being unum , and malum multiplex ) much easier then good : nor again can this be otherwise , i. e. that men should not have free will ; unless we , wiser then god , would have the world new moulded without containing any free-willagent in it , and what is this but having in it a great imperfection and defect . ) that there may be a vicissitude in all things , sent his son to be a pattern to the rest of his servants of all sufferings : for it became him , ( saith the apostle ) by whom , and for whom are all things , in his sacred purpose of bringing many sons thro mortality and affliction unto glory , to make also the captain of their salvation perfect thro sufferings . heb. 2. 10. that so he also might first sound the depths of human miseries ; and being just of our pitch , might wade before us thro them all , and shew them easily passable ; that we might follow him with cheerfulness and courage , and not expostulate with the almighty , if here perchance he useth us no better ( yet whom doth he not so ? ) then he did his only son ; his son in whom he was alwaies so well pleased matt. 3. 17. that never sinned against him . and thus in obedience to his father first clothed with all the ( innocent ) infirmities of our nature , and indulging himself none of the contents thereof : rom. 15. 3. but exercising a perfect abnegation of himself , and of his own will ( tho he had also his natural affections after things agreeing to it . see 1 jo. 5. 30. matt. 26. 39. in all things made heb. 2. 17. and tempted heb. 2. 18. like unto his brethren ; undergoing temptations from sathan more then once luk. 4. 13. and so far as to be carried up and down by him matt. 4. 5. and that unclean spirit the most cursed of all the creatures of god to be suffered to take his onely son in his arms . from the world ; having all the glory of it presented to him matt. 4. 9. a kingdom offered him jo. 6. 15. from the often necessities and natural inclinations of the flesh ; as may be sufficiently discovered in that passionate sad , blood-sweating , prayer , ( many times iterated ) to be freed from death which he so resignedly concluded ; with not my will , but thine be done ) for our example , as if himself would have learnt patience by the things which he suffered . heb. 5. 8. he voluntarily became of no reputation phil. 2. 7 ; a man of sorrows esai . 53. 3. put himself in the worst condition of life ; that those in the worst condition may neither complain , nor boast , that their sufferings are gone below the son of god ; and then ended it in the most ignominious death ; upon a gibbet ; naked among theeves ; a death inflicted on no free man ; particularly cursed by god. gal. 3. 13. deut. 21. 23. commanded and executed under the law only in the most horrid crimes , ( as in the israelites idolatry with moab . the perjur'd murthers of saul : the kings of the cursed canaanites ) to appease gods extraordinary wrath , where famine or plague broke out upon the people : therefore is it stiled hanging them up before the lord. and so ●…oathsome a spectacle was enjoyned again to be taken down and buried the same day ( as our saviour was ) as it were out of his sight . see deut. 21. 22. numb . 25. 4. josh. 10. 26. 2 sam. 21. 6. this such a death he underwent ( despising the shame heb. 12. 2. ) that in the greatest ignominy of their end also , all his sons might see before them a divine precedent . and suffered being perfectly innocent that none hereafter might think much to suffer for innocency , all being some other way personally guilty . for our example he became lowly and meek , and stooped his neck unto the yoke that we might learn of him to be so too : mat. 11. 29. and put his shoulder under the heaviest cross that ever man bare ; that we might take up our lighter ones and follow him . luk. 9. and thus he suffered , and thus he dyed not only before us , but also for us , first ; that his love , saith the apostle , might constrain us 2 cor. 5. 13. by his example so to suffer and to dy again , if need be , for him ; or also for one another . 2 cor. 12. 15. and , that as he died for sin , so we might dy to it . rom. 6. 6. 3. thus our saviour was made uuto us a pattern of sufferings . next god sent his son , to be to us in his resurrection from this death , and reception into glory ; a pattern of the reward promised to obedience , life eternal . an example as of performing all the obedience active and passive , god by him required of us , so of receiving the reward , god by him promised to us . that so not only the promise of a greater reward then was revealed to the world formerly ( at least so expressly ) might more encourage us to weldoing ; but also the seeing of that reward bestowed upon the obedient might yet excite us more , then the promise , whilst we being yet in the combate behold another , that used only the same weapons , against the same enemies , in the same infirmities , crowned with victory ; and look unto one , who running the same race , for the joy also that was set before him , enduring the cross , and despising the shame , now for it is set down at the right hand of the throne of god ; whilst , considering him that endured such contradiction , &c. now for it exalted above all gainsaying , we may not be wearied nor faint in our minds heb. 12. 1 , 2 , 3. therefore it was necessary that the prophet that taught a resurrection should dy to shew us an example of deliverance from death ; and it was necessary that god should raise again this just person from the dead , and cause him to reign to assure us by this example that whoever suffers with , i. e. like , him , shall also reign together with him , rom. 8. 17. and that we professing to be dead with him to sin , should now likewise walk with him in newness of life rom. 4. 6. for christs exaltation also was bestowed on him for his obedience . see heb. 2. 9. phil. 1. 8 , 9. heb 1. 9. rev. 3. 21. -5. 12. and as the natural son came thus to be a pattern to us , so must all the adopted sons of god be a transcript and copy of him . as if we obey and suffer as he , we shall reign as he ; so if we will reign as he , we must suffer and obey as he ; tho not so much as he , yet in such manner as he . for also neither shall we reign in such eminence as he. it is very well if the servant be as his lord matt. 10. 25. [ not above him. ] and he that abideth in christ ought himself also to walk even as he also walked . 1 jo. 2. 6. and that none may justly pretend inability so to walk , i mean to some measure of perfection , tho not to an equal with his ( for neither hath any had an equal measure of the spirit to his ) he hath purchased from his father the derivation of the same spirit on us which inabled himself . which holy spirit is conferred , and from time to time renewed and increased by the sacraments ( i. e. non ponentibus obicem , to the not wilfully and obstinatly unworthy receivers thereof ) and which spirit alwaies abideth in us ( unless by great sins , such as we are perpetually inabled to avoid , it happen to be expelled ) and who so obeyeth the natural motions thereof , must as necessarily operate the work of christ , the second adam as he that abides still in the former state of the flesh must needs do the works of the first . for as what is born of flesh is flesh , so what is born of spirit is spirit : and the same spirit in the man jesus and us , guided that man no otherwise than us ; and now doth guide us , as then him. chap. iii. jesus christ the mediator of the new covenant . gods former covenant of works with mankind made at the creation and called the law of nature , and again solemnized at mount sinai to that nation , to which he had confined his church at the delivery of the law of moses , who was then the mediator that passed between god and man , see exod. 14. mentioned heb. 8. 9. being found unprofitable heb. 8. 7 , 13. man not continuing in the promised observance of it ; for indeed the promulgation of the law was effectual to make him more conscious of his sin , but not to make him more observant of his duty , see rom. 7. 6. yet served it well to other gods purposes intended by it . gal. 19 , 24. and accordingly god not regarding the promised protection of him ; as is plainliest expressed heb. 8. 9. and thus the two parties standing at the greatest enmity , man being alienated saith the apostle , and an enemy in his mind by wicked works col. 1. 21. and god again thus provoked , giving him up . rom. 1. 28. as a child of wrath to be a slave to sin , to death , to sathan . heb. 2. 14 , 25. yet so infinite in his mercy was god ; so loved he the world jo. 3. 16. whilst it was yet without strength ; rom. 5. 6. yet enemy vers . 10. yet sinner vers . 8. being not willing that his creature should thus perish 2 pet. 3. 9. that he was pleased once more to reconcile it to himself ; and to enter into a new , and the last , covenant with man ; and so growing still upon the world were his mercies , that this covenant should be so far better then the former , that in comparison thereof the other is stiled faulty , and not good , &c. heb. 8. now no covenant can be made between him and mankind without a mediator , a person to go betwixt 1 tim. 2. 5. jo. 14. 6. to declare gods gracious pleasure unto us : and to procure and receive from us , and offer our submission unto god 2 cor. 5. 20. see the manner of this ; exod. 24. as therefore moses was of the old gal. 3. 19. so jesus christ was sent the mediator of the new . the substance of which covenant you may read heb. 8. 10. relating to jer. 31. 32. and see the same ezek. 36. 25. and every where in the gospels and in the acts. [ repent and be baptized for the remission of sins , and bring forth fruits worthy of repentance ] where there is remission covenanted on gods part , and future obedience on ours . and it was first on gods part that he would give a free remission of all sins past . [ their sins and their iniquities will i remember no more , heb. 8. 12. 2 cor. 5. 19. ] and for the future by giving them plentifully of his spirit jo. 1. 17. act. 2. 17. jo. 14. 26. would write his laws not in tables of stone , or of the conscience only as formerly , but in their hearts ; so that every one should now know the lord , vers . 10 , 11. and be also enabled by the spirit to serve him ; and that not out of fear but love ; his laws too now ( i mean after the covenant of grace compleated upon our saviors incarnation . for else the same covenant was under the time of the law and before them from the beginning ; ) only such as are spiritual , not carnal : so called heb. 7. 16. -9. 10. natural and grounded on reason and primitive honesty ( not arbitrary and typical laws ) purged from legal ceremony col. 2. 14 , 17. lastly ; that he would be their gracious god heb. 8. 10. and they should be a peculiar tr●…asure to him above all other people , as the same thing is expressed exod. 19. 5. and this covenant now he would enlarge from abrahams seed , to all mankind : christ by his mediatorship making peace as between god and man , so between the jew and the gentile , pulling down the wall which before parted their courts in the temple , the outer being for the gentiles . see eph. 2. 14 , 15. eph. 1. 10 and would establish it likewise on better promises . he is the mediator of a better covenant which was established on better promises heb. 8. 6. the heavenly country and reward of eternal life ; being not so clearly at least proposed before our saviors coming , as the typical felicities of the earthly canaan . but that he required also on mans counter part ; that hating and forsaking our former courses we should hereafter ( being so much enabled by grace ; so much to be rewarded by eternal glory ; freed from the unsupportable burden of ceremonials ) yeild obedience to his laws , as explained by his son , in a more strict manner then had been performed by former ages : lastly , that as he would be our gracious god , so we should be his obedient people . heb. 8. 10. else that there were prepared pa es praemio p●…nae . and as his exceeding favors were now revealed to obedience , even life eternal ; so his exceeding wrath against all impiety , even fire unquenchable matt. 3. 7 , 10 , 12. this i say is required on mans part . for in this new covenant ( which is done in their baptism by sponsors , and afterward ratified in confirmation by themselves . ) men engage something as well as god , according to the manner of that former exod. 24. 3. where the people engaged with one voice ; all the words , &c. will we do . now jesus it was that brought this gospel this blessed tidings from his father , that was the sponsor ; the undertaker , the surety from god of a better testament . heb. 7. 22. he the person whom the lord appointed to preach this good tidings unto the meek , to bind up the broken hearted , to proclaim liberty , to open prisons , to comfort all that mourn , to proclaim the acceptable year of the lord ; ( but also the day of vengeance to the wicked . esai . 6. 1. ) he by whom god commended his love toward us , whilst we were yet sinners rom. 5. by whom we have now received the attonement with god vers . 11. rom. 5. 1. by whom it pleased the father to reconcile all things unto himself col. 1. 20. 2 cor. 5. 18. eph. 1. 10. -3. 12. and as he came offering reconciliation from him , so beseeching us to be reconciled also to him 2 cor. 5. 20. and upon his necessary departure from hence , he left others to do the same office and to beseech men the same thing from generation to generation in his stead . vers. 10. and by baptism washing away their sins past , to take every ones promise of obedience and fidelity , and so admit them into this covenant . baptism being the sacrament which now answers to circumcision , ( which was the sacrament to the beleevers under the law , not of the first covenant of works ( as the jews misconceived it ) but of the second of righteousness by faith , which came by christ rom. 4. 11. gal. 3. 17. in which every single person by sponsors at the font ( if baptized in infancy ) afterward in confirmation by himself gives his particular assent to the covenant : and by this is made partaker of the new promises in it : therefore saith the apostle act. 1. 33. repent and be baptized , &c. for the promise is to you and to your children ; and therefore a good conscience ( in obeying gods commands ) answering our covenant made in baptism to do so , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vulgar , interrogatio , ( because then interrogatories are proposed about it , and engaged for by the baptizand ) is said to save us . 1 pet. 3. 21. christ then being the mediator of a covenant ; and no solemn covenant being made without shedding of blood , zech. 9. 11. see ps. 50. 5. those that have made a covenant with me by sacrifice . see exod. 24. gen. 15. heb. 9. 15 , 18. &c. this blood laying a solemn engagement and obligation on both the parties for performance of promises . ( therefore gen. 15. 10 , in gods covenanting with abraham , were the beasts divided into two halfs , god passing between them : and exod. 24. in gods covenanting with israel , the blood divided and half sprinkled on the altar on gods part , and half on the people : ) beside that in a covenant of this kind especially between a just lord and rebellious subjects , where one part had so highly offended , this blood sprinkled upon them signified a remission ( which is never done without blood heb. 9. 22. ) hence no hearty agreement and reconciliation between two formerly differing parties being possible without remission of all former offences ; and again no remission of former offences from the just god being without sacrifice or satisfaction ; neither was therefore any covenant without sacrifice . and the eating of such a sacrifice given to ●…od ( being as it were an admittance unto gods table , and viands ; and to have communion with him , see exod. 24. 5 , 11. 1 cor. 10. 16. &c. 21. signified a reentrance into his favor : thus ; sacrifice , shedding and sprinkling of blood i say , being required at the solemnity of a covenant ( which ancient ceremonies were all only forcadumbrations and types of this we now speak of ; and not it fashioned according to what the former were , but they according to what it should be . ) it pleased god to give and to confirm likewise and ratifie this last covenant unto us in the blood of his son : rom. 5. 10. with whose blood we were sprinkled ; this being the infinitely highest expression of his renewed love to mankind ; for what greater signification had abraham of his love to god , his friend , then to offer his only son ? and the same we see god now requited to the children of abraham ; tho these his enemies here giving really , what he would not of abraham really accept ; making this blood a perpetual witness and assurance of his remitting all those transgressions now , which still remained under the former covenant heb. 9. 15. and an everlasting obligation of him to performance of his promises . but yet further this being not only a covenant but a testament : both because it was gods last will , that he hath enjoyned unto man to observe , heb. 8. 8 , 10. none other being to come after it ; and being in this last will also , a legacying and conveyance to us , from the son , of that heavenly inheritance which from his father by birthright from all eternity was his ; and no such testament standing in force , but from the death ( first ) of the testator ; whom living , perhaps it might be changed , but after death never can . heb. 9. 17. hence , to make all sure to us every way ; our savior the testator suffered death . and for these reasons is the gospel called so often the new testament in his blood luk. 22. 20. and his blood stiled the blood of the covenant heb. 10. 29. zech. 9. 11. that we are said now to be come from mount sinai and to jesus the mediator of the new covenant : and to the blood of sprinkling that speaketh better things then abels ; for that spoke revenge , but this remission ; and his blood said to witness the remission of our sins , &c. 1 jo. 5. 8. heb. 12. 13. hence we are called elect thro the sprinkling upon us of the blood of jesus christ. 1 pet. 1. 2. hence is he said to have made peace thro the blood of his cross col. 1. 20. and to have reconciled us in the body of his flesh thro death . col. 1. 21 , 22. that he suffered , &c. that he might sanctifie the people with his own blood . see exod. 19. 10. -29. 21. therefore those also who afterward break this covenant are said to have troden under foot the son of god , and to have counted the blood of the covenant wherewith they were sanctified an unholy thing , &c. heb. 10. 29. and lastly , hence as they did eat of their peace-offerings before the lord exod. 24. 5 , 11. in token of their readmittance into his friendship : so were we likewise in this covenant to be made partakers of the lords table , in ea●…ing of this sacrifice of our savior , offered for the establishing of the new covenant ; and therefore this his flesh he hath given us to eat and his blood to drink jo. 6. 53. &c. and god again raised this mediator ( who by his own blood sealed this our peace col. 1. 20 , 21 , 22. ) from the dead , that he might shew that he accepted of this his mediation ; and that all things by him transacted in it were according to his fathers good pleasure ; and that god might give also into his own hands the management of all those gracious promises made by him in this new covenant ; that he might be the captain of our salvation ; have power himself of the remission of sin , and of pouring forth the spirit upon all flesh , see act. 3. 26. -5. 31. and of giving eternal life , &c. which were promised in it . thus it became that god of peace to bring again from the dead our lord jesus , that great shepheard of the sheep , thro this blood of the everlasting covenant . heb. 13. 20. that he might ever live to see to the performance of conditions . chap. iv. jesus christ the sacrifice expiatory ; eucharistical ; &c. for remission of sin ; procurement of blessings , &c. god would never give any blessing ; nor forgive any fault absolutely gratis : but that he would in some offering returned , be acknowledged lord of all , for the one mal. 1. 6 , 8 , 10. and with some offering slain , be appealed for the other . that he might to the world more solemnly appear , by the first offerings , a liberal father to his creature , and the fountain of all good ; and by the second a just judge to the sinner , and the hater ps. 5. 5. and punisher of all evil . and hence the first worship of him , that we find in the very infancy of the world , is sacrifice , gen. 4. 3 , 4. sacrifice eucharistical ; and expiatory : offerings of acknowledgment , and thanksgiving for his benefits . ( and those of the firstlings gen. 4. 4. ) and of expiation and attonement for our sin , and that by the death of the sacrifice ; for death being the irreversible punishment of sin , without it might be no remission . heb. 9. 22. besides which two we find also another sort of sacrifice alwaies tendred unto him ; a sacrifice of a more general devotion and dedication of the officer to his service ; an holocaust or burnt-offering , wholly consumed on the altar , and of the most sweet smelling savour unto the lord. levit. 1. 9. exod. 29. 41. being given freely not out of necessity for an offence , as the sin-offering ; and given all , not any part shared by the doner , as in the peace or thank-offering : of which burnt-offerings one , a lamb jo. 1. 29. ( in which respect our savior was called the lamb of god rather then any other offering , because this was the daily sacrifice ) was offered every morning , and evening , and was to lie upon the altar continually , and upon this were all other eucharistical sacrifices to be offered . lev. 13. 5. -6. 12 now as the irreversible doom from gods eternal justice , of sin , without which undergone it could not be blotted out , was death ; so it was also to be the death either of the sinner himself ; or of as worthy , or a more noble person in his stead , that should take the guilt of the others sin upon him ; god out of his infinite wisdom , and mercy to man leaving this outlet of commutation of the person , that so observing his former decrees by the death of his son , he might save his creature from destruction . therefore the sacrifice and blood of beasts became useless , ( and much more that of one guilty person for another , for his death could onely answer for his own sin ) heb. 10. 4. it was not possible for the blood of bulls and goats to take away sin , neither did god in them take any pleasure . ps 50. but only appointed them as types and antifigures of that alsufficient acceptable sacrifice , which in the fulness of times dispensed by god , was to be offered up heb. 10. 14. for us : in presignification of which transferring of mans guilt and sin upon anothcr person that should suffer for him , the sinner was to lay his hand upon the legal sacrifice that was to be accepted for him levit. 5. 5. -44 , 15 , 26. the like to which tho not with the same purpose , man did also upon his savior , and that , both the gentile ( for the roman soldiers had a part ) and the jew joyntly , making an oblation of him , tho they knew not what they did . and this was the son of god , who first , that he might be a sacrifice , was incarnate and became mortal flesh . rom. 8. 3. secondly , without all sin 2 cor. 5. 21. for his own person , and so owed no death to god for himself . in type of which the legal sacrifices were required to be perfect and without blemish , nor blind , nor broken , nor maimed , nor scabbed lev. 22. 22. and so the fruits to be the very best of them . numb . 18. 12 , 29 , 30. thirdly , in voluntarily presenting himself a devoted thing jo. 17. 19. and a curse gal. 3. 13. for others , ( for which reason he not only took human nature , but it by descent , from those who had sinned , and from those who were restrained under a law. see gal. 4. 4 , 5. heb. 2. 10 , 11 , 14. was a reasonable sacrifice in every thing like to those for whom he suffered , bearing our guilt , and gods wrath that pursued it , after the same manner that our selves should have born it ; the torments of which guilt we may a little guess at from those we sometimes have suffered in our own consciences . imagine him then in every thing assuming the place of a sinner ; so lamenting all offences as if he had done them . imagine him perfectly knowing and weighing ( which the sinner never could ) the number , the hainousness , the odiousness , the malice of them toward his father , so holy and so good ; and then proportioning his grief unto it . consider again that zeal and sense and tenderness he had to his fathers glory and honour thus violated ; then that knowledge-passing love eph. 3. 19. and compassion to men his brethren who had thus misbehaved themselves ; that whilst all other creatures served god and obeyed the law he had set them ps. 148. 6. he repented himself that he had made man upon the earth . gen. 5. 6 , next imagine him foreseeing also all the sins to come , mine and thine , and among the rest the malice of his own people , the rejection of them and destruction of their city and his fathers house , which thing even in his triumph had drawn tears from him luk. 19. 41. and this for shedding his blood the purpose of which shedding was to have saved them ; that thro their final obstinacy turned that to their ruin ; which was of such infinite merit : and in this passion , hear him saying again for them and all impenitent sinners . how fain , how oft would i have gathered , &c. and daughters of israel weep not for me , but &c. imagine then the sorrows he now underwent , for these mens offences that they might , and for those , because they could not , be forgiven ; and then tell me if ever sorrow was like unto his sorrow . and read his sad complaints ps. 38. and ps. 40. 12. penn'd for our savior , see heb. 10. 5. rom. 7. 22. from whence proceeded that deadly sadness matt. 26. 37 , 38. and fear heb. 5. 7. and amazement and faintings , and bloody sweat , which things never any sacrifice suffered before him , nor any after him of those many holy martyrs ; ( nay they were in their passion sustained by him , but he in his ( if i may use his own phrase ) forsaken , nay smitten esai . 53. 4. by his god , by his father whom he had never displeased ) tho enduring perhaps more bodily torment , yet even had a soul so overcharged , so anguished and afflicted which was sufficiently discerned , as by those strange sweats , strong crying and tears and passionate prayers to have put by that bitter cup : so by that loud exclamation upon the cross when the spirit left that sacred temple of the body : forsaken , and yet not forsaking ; but committing it self into the hands of his father . see matt. 27. 46. luk. 23. 46. heb. 5. 7. this anguish of soul mark. 14. is translated by the vulgar pavor & toedium , by us amazedness and heaviness , of which the prophet lam. 1. 12. was there ever sorrow , and the psalmist ps. 69. 20. i looked for some to take pitty but there was none ; except only an angel to strengthen him to endure his grief : and a fellow to help him to carry his cross , not to remove them when he fainted under both . for the weight of all the sins of all lay upon this innocent lamb , even the betraying and murther of those too that betrayed , that murdered him , as i●… he himself had committed the misdemeanors ; he suffered ( towards whom mean while he burnt with such an ardent love that upon the cross he begg'd for them ) and he assumed all the sufferings nature was capable of to make abundant satisfaction for them ( which he that will see at length , let him read the 22. 69. 35. psalms penn'd for him as appears by matt. 27. 34 , 46 , 48. jo. 2. 17. jo. 15. 25. ) whilst that all gods vindicative anger against us was poured out upon him : upon him a sacrifice reasonable , and so in an human manner sensible of the divine indignation : which agonies of the soul were followed with all the inhumanities and cruelties of his executioners that could be offered to the body ; both in the pains , and reproach of his death . but the slaughter of this lamb is too long a tragedy to be here set down . and god pittied abrahams son being a preludium to the death of his own , so mu●…h as that he would permit him to suffer no more , then to carry the wood only , the instrument whereon he was to suffer , and to have his arms tyed . but this sacrifice was not only offered up , but the altar much changed from that of the sacrifices under the law. that he might undergo a more accursed , and painful , and publick , and long mactation . hang'd in a common place of execution full of skulls , matt. 27. 33. by the highway side : ver . 39. between two thieves , stript naked , and ( surely which never happened to any besides ) whilst he was suffering those acute pains , whilst the serpent , and death were thrusting their stings into him , instead of pitty ( which is then but humanity ) all the world deriding him : ( ps. 69. 20. he looked for some to take pitty but there was none ) mocked , reviled by the chief priests , scribes , elders , vers . 41. by the soldiers with their bitter gall vers . 34. luk. 23. 35. by the passengers vers . 39. and that nothing might be a wanting , by those miserable creatures too , that were executed with him : whilst his acquaintance stood a far off . see psal. 88. 7 , 8. &c. thus therefore he , as the lamb of god slain from the beginning in the types of other sacrifices , bestowed himself on us , and was offered unto his father by us , and for us : a lamb without spot and without blemish , the only sacrifice acceptable unto god , of a sweet smelling savour eph. 5. 2. being an oblation devoted and consecrated to the lord , not only in his death but in all his life rom. 12. 1. which said of us , is much more true of him . nor only in his sufferings , see esai . 53. 5. by his stripes we are healed , but in all his obedience and service ; not pleasing himself rom. 15. 3. or doing his own will in any thing , but his fathers . therefore saith he sacrifice thou wouldst not have : then said i lo i come to do thy will ps. 40. 9. and this to fulfil not only one , but all those ends for which those spiritual sacrifices under the law were ordained , and which they only obumbrated , the body being of christ. col. 2. 17. thro which sacrifice now we do not only receive remission of his sins , pardonable only thro him ; but present all our devotions , praises , thanksgivings , acceptable only through him , and obtain readmission into amity and fellowship with god , and receive all deliverances and blessings temporal and eternal from god , only derivable unto us through him , to whom be glory for ever . amen . 1. then ; he was the real expiatory sacrifice for the sins of the world matt. 26. 28. 1 jo. 3. 1. answering to , and fulfilling the type , of the legal sin-offerings ; both of that slain and burnt without the camp , ( according to which he also suffered without the gate heb. 13. 11 , 12. ) the blood of which was carried and sprinkled before the lord into the innermost sanctuary , upon the solemn day of expiation once a year levit. 16. cap. and into the outer sanctuary at all other times levit. 4. and 5. cap. ( according to which his also is now presented in the heavenly sanctuary heb. 10. 19. -9. 12. -8. 2. of which the other place was but a shaddow and type heb. 8. 5. ) and of that other scape-sacrifice levit. 16. 21 , 22. which , after the priest had laid his hands upon its head , and confessed over it all the iniquities of himself , and of the people , was let go into the wilderness ( the like to which was also done , in purifying of bodily uncleanness , in a scape-bird lev. 14. 7. ) according to which he also is said to be the lamb of god , that took and carried away the sins of the world , after god had laid on him the iniquities of us all . esai . 53. 6. who died so as that he also was delivered from death ; and as he was resembled by the one sin-offering in his being slain ; so by the other in his being raised again . in which respect also , leaven , and honey , ( which hath the same nature with it ) suddenly fermenting , altering , and corrupting things were forbidden , and contrarily salt preserving things , commanded , to be used in all sacrifices , being types doubtless of that which is said of , and was fulfilled in the true sacrifice ps. 16. 10. thou wilt not leave my soul , &c. which resurrection to life was a sign of gods accepting this offering made for us ; as the angel ascending to heaven in the flame of the altar was unto manoah ( judg. 13. 20 , 23. ) of the acceptation of his . 2. again he was the real , answering to the typical sacrifice under the law , the purifying of corporal uncleanness . see lev. 14. and 15. cap. as the blood of bulls , and the ashes of an heifer sanctified to the purifying of the flesh ; so the sprinkling of his blood offered without spot to god , purging the conscience from dead works , &c. heb. 9. 13 , 14. see heb. 9. 21 , 23. comp . with eph. 1. 10. col. 1. 20. with which blood also as with that other cleansing composition , there was running down from the cross , a mixture of water , jo. 19. 34. he not suffering the ordinary punishment of other malefactors : but as on one side a bone of him was not broken ( which was usual ) to represent the paschal lamb ; so on the other side his pericardium , and his very heart was pierced ( contrary to custome , ) that blood and water , the compound of our purification , might be drawn out of his sacred side ; one for the expiation of us from the guilt of punishment , for our justification in respect of sins past ; and the other for washing out of us the stain of sin , for our sanctification from living in sin for the time to come . blood signifying our redemption by the effusion of his life : and water signifying our regeneration by his effusion of the holy spirit act. 2. 33. jo. 7. 39. matt. 3. 11. therefore this was he , saith the apostle 1 jo. 5. 6. that came by water and blood , not by water only , but by water and blood : and he that saw them bare record jo. 19. 35. and these also bear record ; the two sacraments of the new testament ; water in baptism ; and blood in the lords supper ; by which sacraments in vertue of his passion , our sins are now also remitted and cleansed . see act. 2. 38. matt. 26. 28. and these two together with the operations of the spirit ●…oyned with them shall bear witness on earth , and seal the effects of this sacrifice unto us , to the end of the world . 1 joh. 5. 8. see eph. 5. 26 , 27. 3. he was the real holocaust fulfilling the type of the legal burnt-offering : in burnt-offerings and sacrifice for sin thou hadst no pleasure ; then said i , lo i come heb. 10. 4 , 5. his only sacrifice being of a sweet smelling savor unto god , eph. 5. 2. comp . with lev. 19. exod. 29. 41. which the sin-offering alone was not ; lev. 5. 11. mumb. 5. 15. and therefore might have no frankincense nor oil upon it . lev. 5. 11. numb . 5. 15. in which only the father was well pleased ; matt. 3. 17. -12. 18. for as he , in our stead , was made sin and an accursed thing ; and an offering that calling sin to remembrance , suffered the extreme wrath of the almighty due to sin ; so in himself ( and this for our sake too ) he was not only in his death , being a voluntary and a free will-offering see jo. 10. 15 , 17 , 18. comp . with jo. 19. 30 , 33. the other living longer : for this my father loveth me , &c. and so also loveth us for whom it is offered , for his sake eph. 1. 6. but all his life an holocaust , consumed with the fire of love towards man , and zeal of the glory of his father , in a perfect devotement and resignation of his whole self to the will of god , and in his perfect obedience and fulfilling of all his commandements . and then , when he had done working jo. 17. 4. finishing this holocaust in suffering for the divine glory , for the truth ; suffering till he was all spent , and consumed with the zeal of his fathers honor , laid upon which whole burnt-offering , all our imperfect sacrifices of obedience and resignation , of sufferings and martyrdom , of spending and being spent 2 cor. 12. 15. phil. 2. 17. 2 tim. 2. 10. whereby god is made all in all , ( and we , nothing in our selves , and so one with him , ) do partake also of the sweet savor of this sacrifice , and all our praiers and petitions for our selves , or intercessions for others , are accepted of god , and the descent of all good things spiritual and temporal from him are procured . gen. 8. 21. jo. 14. 13. phil. 1. 12. 4. he was the grand eucharistical sacrifice , and peace-offering , answering to those typical ones under the law. in which respect the memorial which we now celebrate of his passion is called the eucharist ; and in which relation we are made partakers in the communion , and admitted to eat of this sacrifice , see 1 cor. 10. 16 , 20. of which as a burnt or sin-offering ( tho these it is also ) heb. 13. 11 , 12. we might not eat , for none might eat of his own sin-offering . now the peace-offerings had many several uses ; in all which the sacrifice of our savior fulfilled them . 1. they were a kind of federal oblation , after remission of offences , procured by the sin-offering ; which was still offered before , not after , the peace-offerings , by which the sinner was ( as it were ) readmitted into gods favour ; and ( whereas he might not eat of the sin-offering ) by eating part of which sacrifice , being gods bread lev. 21. 6. -22. 25. and partaking of these holy things , he was entertained at the table and accepted into the fellowship of god , &c. only none that was unclean or any stranger upon peril of death might eat thereof . see lev. 22. secondly , they were offerings of thanksgiving for all the creatures , all the blessings and good things first received from god : gen. 1. 29. -9. 3. ps. 50. 10 , 11 , 12. and continued by his word gen. 1. 22. deut. 8. 3. matt. 4. 4. of which therefore , ( both of men and beasts and fruits ) the choicest and first were offered and sanctified unto the lord as his portion and tribute : sanctifie unto me all the first born , both of man , and of beast ( and so also it was for the first fruits . ) it is mine exod. 13. 15 , 2. and these accordingly they offered : ( these or their price ) , both to shew their gratitude and acknowledgment of gods right as to these , so to all the rest ; deut. 8. 18. -28. 4 , 5 , 8 , 11 , 12. -26. 2 , 10. lev. 25. 23. -19. 24. and also to receive his benediction through what was offered to him , upon all the rest . ezech : 44. 30. lev. 23. 11 , 14. rom. 11. 16. now according to this type christ , the substance , in whom all things are fulfilled and accepted ( for what careth god for oxen or other firstlings , or first fruits ) not only the first born of his mother but of every creature , and likewise the first fruits col. 1. 15 , 18. rom. 8. 29. 1 cor. 15. 20 , 23. was not redeemed but offered in his own person ; offered unto god ; first , by whom all others were redeemed from the like : and secondly by , and through which offering only , all our praises and thanksgivings are accepted for all things : eph. 1. 6. -3. 21. col. 3. 17. heb. 13. 15. phil. 1. 11. and the right to , and lawful use of , them procured unto us only by this offering . rom. 14. 14. eph. 1. 3. -4. 1. 1 pet. 2. 5. rom. 8. 32. and again by it as a federal oblation is the covenant of grace and our peace ratified ; to the eating and partaking of which sacrifice also , ( in the mystical sacrament of his body and blood ) we are admitted to the worlds end : and 1. by the eating of which ( as the jews , and also idolaters were to the eating of theirs , ) we are accepted in partaking of this table , to the unity , communion and fellowship with god , see 1 cor. 10. 14. &c. to the 22. only concerning which it is also provided that no unclean person , or stranger unadmitted by baptism , may approach to eat thereof 1 cor. 11. 28 , 29. secondly , by eating and partaking of which sacrifice excelling the other under the law , in as much as it is the body and blood of the son of god , we are admitted to communion with the son , and mystically incorporated into him ; made members of his body , flesh of his flesh , &c. and that not in a metaphor , but in a great mystery saith the apostle eph. 5. 32. and then from being partakers of the body , become also partakers of the spirit of christ 1 cor. 6. 17. and from partaking of his nature , the body and the spirit of the son of god , become also sons of god , and heirs of eternal life 1 cor. 12. 13. -6. 13 , 15 , 17. &c. eph. 5. 29. jo. 17. 2 , 23. by eating and partaking of one and the same nourishment of this one sacrifice , of this one bread 1 cor. 10. 17. we also become one bread ; and have communion with all the saints of god as well those in heaven , as those upon earth , partaking of all their glory , praiers , &c. heb. 12. 23. eph. 3. 15. eph. 2. 19. col. 1. 20. 1 jo. 5. 16. job . 42. 8. gen. 20. 7 , 17. 2 cor. 1. 〈◊〉 . 5. and hence with reference to this sacrifice , as also to the tree of life in paradise ; and to the manna , and water flowing out of the rock in the wilderness , which were types of christ 1 cor. 10. 2 , 3 , 4. -12. 13. jo. 6. 32 , 35 , 49. our saviour is said to be the bread of life , preserving him that eats the flesh of this sacrifice so , that he shall live for ever . and he that eateth him shall live by him jo. 6. 57. 6. lastly he was the true passover . christ our passover is sacrificed for us 1 cor. 5. 7. he the true paschal lamb fulfilling that typical one of the jews ; in relation to which also when this lamb was slain , it was taken care that a bone of him should not be broken ; tho theirs that suffered with him were . that the scripture might be in all things fulfilled in him . and by the eating and the sprinkling of the blood of this , as of that ( see exod. 12. ) lamb , it is ( but we must do it with our staves in our hands , and our loins girt , as then ; i. e. prepared for another country ) that we obtain the true and everlasting redemption ( of which that other was but a type ) from satan , the destroying angel ; and from all the plagues which are to fall upon the spiritual egypt of the reprobate world , even upon all those who have no share in this lamb ; who is worthy to receive power , and riches , &c. because he was thus slain , and hath redeemed us with his blood rev. 5. 9 , 12. chap. v. jesus christ the redeemer from sin , the law , death , satan . man made upright but under a law , not only disposed by the integrity of nature , but enabled by supernatural grace to keep it , upon his fall presently ( gods justice substracting his violated grace ) first , became a subject , and slave ever since , to the dominion of carnal concupiscence and of sin , stiled also frequently the flesh ; the old man ; to obey it in all the lusts thereof , and to bring forth perpetual fruits of unrighteousness . see this tyranny of sin and slavery of man rom. 7. 7. expressed so far as that he is said even to be , not only captiv'd , but slain by it . ver. 11. so eph. 2. 1. dead in trespasses , &c. and rom. 8. 10. the body dead because of sin ; and sin reviv'd and i dyed rom. 7. 9. see jo. 8. 34. comp . 32 , 35 , 36 , 44. man did not abide in the house and family of god , but lost his inheritance ; because of a son of god luk. 3. 38. he became a servant to sin and a son of the devil . 2. upon this he presently incurred a second miserable servitude and bondage unto the law keeping him under as a strict schoolmaster , and still exacting its task of him ; debtor to the whole law gal. 4. 3. -5. 3 ; and no way able now ( as before by supernatural grace ) to perform it ; and he not performing it , it presently wrought wrath against him rom. 4. 15. pronouncing its curse upon him , gal. 3. 10. and so committing him a child of wrath eph. 2. 3. into the hands of gods justice . 3. now the penalty of this law not observed was death ; and so man became also subject unto bondage all the rest of his life , thro fear of death heb. 2. 15. the wages of his sin rom. 6. 23. which also reigned over him rom. 5. 14. the enemy of mankind , and of all of them the last subdued 1 cor. 15. 26. 4. of this death satan was to be the executioner . as the first creature that was the object , so ever since ( and that not unwillingly ) made the instrument , of gods vengeance toward any other creature ; both comforting his own pains as it were with the society of their misery ; and satisfying his hate against god in any mischief upon his image ; and so upon sin we were presently seized upon by this jaylor ; his captives , and prisoners ; reserved for destruction : upon whom he inflicts also for the present , all other miseries here suffered for sin . see 1 cor. 5. 5. 1 tim. 1. 20. ps. 78. 49. exod. 12. 23. rev. 9. 11. 1 cor. 10. 10. 1 chron. 21. 1. compared with 2 sam. 24. 1. luk. 13. 15 , 16. and therefore all venemous and noxious creatures to us , are called his instruments luk. 10. 19. but secondly , we are not subject to him only as an executioner and an inflicter of punishment , but as the prince , the god 2 cor. 4. 4. of this lower world , that upon the departure of the good spirit presently possessed us as his best house , and lodging here below matt. 12. 44. col. 1. 13. the spirit that worketh mightily ( saith the apostle ) in the children of disobedience eph. 2. 2. and we are become of gods , his , children act. 13. 10. jo. 8. 44. and the lusts of him our father now we do ; so that as in innocency we did no good but by the assistance of the good spirit ; so since the fall we hardly do any evil , but by the suggestion of the ill spirit . see act. 5. 3. 1 cor. 7. 5. 1 chron. 21. 1. 1 king. 22. 22. 1 tim. 5. 15. 2 cor. 2. 11. &c. so that as he hath power as gods sergeant to inflict death at last ; so he hath power , as gods enemy in this his kingdom of the air , of darkness , of this world , to make us serve him while we live ; power both regal , and paternal over us : yet without either the protection of a prince , or affection of a father ; making us do that only , for which afterward he may punish us . god indeed having put enmity between him and man from the beginning . gen. 3. he being told that at last he should be destroyed by the womans seed , and therefore rejoycing in nothing so much as to destroy her seed , rev. 12. and into the hands of this his enemy was now man faln ; and him a very powerful and dreadful enemy eph. 6. 12. for note 1. that as man hath not by his fall , so neither the devil by his , lost all the priviledges of his nature ; and being permitted still his being , is allowed also all the operations belonging to it : retaining power and subtilty 2 cor. 2. 11. eph. 6. 11. according to the measure of the spiritual strength and knowledge of other angels . 2. that tho as man sinning was ejected out of paradise ; so he out of the blessed place of his first habitation jude . 6. unto these lower and darker regions of the world ; called prince of them because they are the place of his abode ; yet here hath he not received the final restraint and judgment for his sin ; which shall be passed upon him when upon others i. e. at the general day of doom as well for angels , as men see rev. 20. 10. 1 cor. 6. 3. 2 pet. 2. 4. 3. that mean while in this dejection , as god hath not taken away their natural power of hurting and seducing from wicked men , so neither from the wicked spirits : which power the devil exerciseth as a tempter toward the good , and as a prince , over the wicked in this his kingdom of the air . only as god restrains the power of wicked , by the opposition of good , men : so of the wicked , by the opposition of good , angels , of the holy spirit , of christ himself , king over all : and both evil men and angels by the secret limitations of his providence job 1. 10. and restrains those so much more , who are less resistable ; and this more in respect of some then of others : the children of god being more protected from his seducements , ( by a greater power of the holy spirit residing in them , &c. 1 jo. 4. 4. luk. 22. 31. ) the children of disobedience more abandoned to his will and commands . 2 tim. 2. 26. eph. 2. 3. thus , man being in his lapsed condition ; the apostle makes ( as it were ) four persons ; sin , the law , and death , and satan tyrannizing over him ; and keeping him in an irremediable subjection , possessed instead of the free loving good spirit of god , with the spirit of bondage rom. 8. 15. and of fear , and of this world . see sin , ( which is called also the flesh , and the old man ) , described as a person rom. 7. 9 , 11. jam. 1. 14 , 15. gen. 4. 7. 2. the law . rom. 7. 3 , 4. gal. 3. 23 , 24. 3. death . 1 cor. 15. 26 , 51. rom. 5. 14. and they assault him in this order . sin slayes him by the dart of the law ; for the strength of sin is the law : and death slayes him by the sting of sin ; for the sting of death is sin 1 cor. 15. 56. and satan slayes him by the hand of death . as he who hath the power of death from gods justice . heb. 2. 14. lastly ( satan having no power but from god , ) the justice of god committeth us into the hands of this officer , till we shall pay the debt of sin , by the first covenant due unto him . man being in this deplorable condition ; the son of god in great pitty to his creature , came to redeem him out of the hands of all these that hated him esai . 61. 1. luk. 4. 18. col. 1. 13. and to make him a freeman again . joh. 8. 34. comp . 32 , 36. gal. 4. 23. &c. gal. 5. 1. and that meanwhile justice might be satisfied , and every one of the rest also have his due ; he put himself ( in our stead ) into their hands ; and paid the full ransom and price that was required , not silver nor gold ps. 49. 6 , 7 , 8 , 9. 1 tim. 2. 6. 1 pet. 1. 18 , 19 , 20. but life for life matt. 20. 28. 1. to destroy sin in the flesh , he came in the likeness of sinful flesh rom. 8. 3. and after he had endured with the same weak nature all its assaults , heb. 2. 18. matt. 4. 1. ▪ 16. 23. tho he did not sin , yet was he made sin for us , i. e. liable to undergo the ill consequents of sin , as if he had sinned . 2 cor. 5. 21. 2. to satisfie the law , he was made under the law also , both the moral : and the ceremonial , in particular reference to the jew that he might redeem them that were under the law gal. 4. 5. most exactly keeping it in circumcision and observation of the sabbath ( tho they falsly accused him of the breach thereof ) and all other ordinances . yet after all this we being under its curse , he also , ( tho obedient in every thing to the law ) for he became a curse , or accursed gal. 3. 13. 3. death requiring possession where sin had given it a just title , and 4. satan being not a-wanting to use his licensed power in inflicting it . luk. 22. 53. he therefore being first made sin and a curse also underwent the assaults of these two last for us ; underwent and tasted of death for every sinful man heb. 2. 9. 1 cor. 8. 11. even the death of the cross . and his going thus far , perchance might have served for the discharge of a debt , had we been , saving some trespasses past , in a perfect and entire condition for the future : but besides the fruit already brought forth unto death , for which we owed it , we were also subjected to the dominion of these enemies , to bring forth more still for the future . in respect of which no compleat redemption of us could be without a conquest of them as well as a payment . and had our redeemer not made a conquest of them ; had he been either pierced by sin ; or broken any point of the law ; how then indeed could he have paid that death , a ransom for us , which had been due for himself ? again not breaking these , had he yet been any way held by death and satan ; since , tho the ransom was paid for sins past , yet their dominion would have remained still in us for producing more ; how could he deliver us from this dominion , from which he could not save himself ? in which terms the devil once began to insult over him on the cross : thou that savest others , &c. how could he rescue us from death , being himself detained in it ; how by his spirit in us destroy sin , if that spirit could not raise him from the punishment of sin ; for all our spirit and life is only from and in him . in whose death all our hopes were also dead . 1 cor. 15. 14. therefore saith the apostle 1 cor. 15. 14 , 17. if christ be not risen from death , ye are yet in your sins . see rom. 4. 25. 1 tim. 3. 16. indeed we were not only prisoners for debt to satan , as an officer of gods justice matt. 5. 25 , 26 ; but captives to him as prince of this world : and therefore our savior was our redeemer also in two senses : from debt ; and from slavery : by paying a ransom ; and by making a conquest : which he throughly did . for sin could not enter into him ; nor the law could not accuse him in any point : nor could death , tho it had him in its arms , hold him act. 2. 24. and so satan also that had the power of death , yet in his reviving from death was overcome heb. 2. 14. by the power of the holy spirit raising him again from it . see rom. 1. 4. 1 tim. 3. 16. heb. 9. 14. gal. 1. 4. and that he might be a pattern unto us in the way and of the victory of sufferings ; the manner he chose to conquer these enemies was by subjecting himself unto them , and by making himself capable of their assaults , and by suffering from them , by comming in the likeness of sinful flesh he destroyed sin in the flesh : by dying killed and triumphed over death . ( in which sampson slaying his enemies by his own being slain , and eliah raising the dead child by imitating the same postures were types of him . ) destroyed the devils tempting , by being tempted by him , and in the likeness of the serpent numb . 21. 9. jo. 3. 14. being also made a curse like him cured the bitings of the serpent , by submitting to and most exactly keeping the law annulled it . thus he for his obedience being made lord of the law matt. 12. 8. and changing the ordinances delivered by moses jo. 4. 21. col. 2. 13 , 14. rom. 7. 24 , 25. jo. 12. 31. col , 1. 13 , 14. and translating us out of the kingdom of darkness , into his kingdom . tit. 2. 14. redeemed us from iniquity , for good works . 2 tim. 1. 10. abolished death 1 thess. 1. 10. delivered us out of the hands of justice . act. 13. 39. eph. 2. 15. out of the hands of moses's law . and he triumphing first himself over them all , thus set us also at liberty . at liberty from them 2 cor. 3. 17. jo. 8. 32 , 36. yet not for our selves , to be now our own masters , but redeemed us for his service for ever hereafter . see 1 cor. 6. 19 , 20. rom. 14. 4 , 7. &c. rev. 5. 9. 2 cor. 5. 15. that we might be now espoused , and appropriated , to him ; and not yield our selves to any other ; whom he bought out of their hands with so dear a price ; for whom he paid to gods justice so rich a dowry ( as it was the ancient custome for the husband to pay , not to receive , a dowry see gen. 34. 12. exod. 22. 16. ) even himself eph. 5. 25. tit. 2. 14. that henceforth we should glorifie him in our bodies and in our spirits , which are his . tho indeed this our service of 〈◊〉 is our perfect freedom . again at liberty from them , yet hitherto not absolutely rom. 23. as neither is our saviors conquest over them as yet perfect in respect of his members : tho it be for himself . see luk. 21. 28. eph. 4. 30. 1 cor. 1. 30. rom. 16. 20. why is it not ? because so it seemed good to his wisdom , by , and for , and to , whom are all things , as he made not perfect the world all at once , but successively ; nor sent this author of redemption before the latter end thereof , so neitheir to make perfect our redemption all at once . for indeed had sin , and consequently the law , and death , and satan upon our saviors resurrection been utterly destroyed , why should not all the faithful that were before his coming , as well as we since , have enjoyed the same priviledg ? again thus the world must have ended at our saviors first coming . 1 cor. 15. 26. but the compleating of our redemption is reserved to his second , luk. 21. 28. eph. 4. 30. eph. 1. 14. and we see not yet all things put under our savior in this manner : for it pleased god to make our savior only the captain , and we also ( but this wholly thro the strength of him , who is the author and finisher of our salvation ) partners in this conquest ; giving us arms and strength to fight them , but not victory without our fighting too after the same manner , as did our savior . it pleased him , that we should yet a while longer suffer the assaults of sin , but repel them ; overcome the devil , but not without being tempted ; and death but not without suffering it ; and the law , but not without obedience to it ; lastly , that in these things we should suffer in some sort for our savior , i. e. for his honor , as he did for us , i. e. for our wickedness ; that herein all virtues might more be exercised ; and gods glory thro opposition more exalted . it remains then we enquire next , how much of our redemption is performed already by this our saviour ? first , tho some sin is hitherto still inherent in us , yet we are restored to the spirit of god lost by adam rom. 8. 23. and 1. by it commanding now within us , freed from the dominion of sin for the future . in which respect we are said to be dead to sin . rom. 6. 11. and 2. by the price that was paid upon the cross , freed from the guilt and imputation of sins past in the time of sins former raign in us . 2. 1 tho we are still tyed to the obedience of the law moral , yet we are freed from the law ceremonial , it being only typical of the things which were fulfilled in christ. at his death when he cried consummatum est ( tho before he both observed it himself , and commanded it also to others , see luk. 2. 21. matt. 10. 5. -15. 24. -8. 4 ) he freed us perfectly from this . 2. again , freed from the condemnation of the law moral : both 1. by having our former debts to it discharged by him ; and so this bond , that was kept against us , cancelled and nayled thro upon the cross eph. 2. 15. col. 2. 14. 2. and freed by grace given us from that inability we had heretofore to perform it , by being now enabled to observe it in all the parts thereof ( tho not without some defects ) . and there is now no sort of sin , how natural , how customary soever ( uncleanness , intemperance , revenge , &c. ) but we have sufficient ability thro christ to master , conqu●…r ; triumph over it , so as never to commit any one more ( consummate ) act thereof , if we will but use those weapons the spirit affords us , prayer , &c. insomuch , as that we shall admire , upon tryal , the strange transformings of our selves , and the great goodness and power of christ. ●…3 . and in those deficiencies by being delivered also from the curse of it thro christ by repentance and faith in him act. 13. 38 , 39. nay yet further ; freed not only from the condemning power , but from the commanding and directing power , of the law mosaick ; not that we now are without law , 1 cor. 9. 21. but that we have it , much fuller , then it was before in the tables , written in our hearts ; by which we walking in the spirit , and being filled with love , do all things commanded in the law by the demonstration and power of the spirit : see those places much to be noted gal. 5. 13. 1 tim , 1. 5 , 9. gal. 3. 19. rom. 8. 15. and thus we are said to be dead to the law , or it to us rom. 7. 4. gal. 2. 19. dead to the former delivery of it , by the giving of which we were not able to perform it , as now we are when it is given us by the spirit : for the law is given twice , at the first by moses written in tables of stone , so a killing letter ; afterward by the spirit written on the heart , and so 't is a quickening spirit , that now doth the work of the law , which law abides for ever . matt. 5. 18. 2 cor. 3. 6. see heb. 10. 11. 2 cor. 3. 7 , 8. the difference of the ministrastration of the spirit and the ministration of moses . rom. 8. 2. 3. tho we are still subject to death , yet we are freed already from the most considerable death , from that eternal ; and from the fear of the temporal ; yea we are now inviting and desiring it , as an entrance into our saviors presence , and eternal bliss . ( nay further taking pride to conquer it the same way our lord did , and turning all the preparatives thereof , diseases , infirmities , &c. by willing , patient , cheerful suffering thereof , into matter of advantage and reward ; so that we had been less happy in a greater present conquest . ) phil. 21 , 23. again freed ( as our savior was heb. 5. 7. ) tho not from suffering it ; yet , that we shall not perish in it , but after a while be recovered from it . therefore harmless now it hath changed its name in the new testament scriptures , and is called a sleep 1 cor. 11. 30. in which respect we are said already to be passed from death to life . jo. 5. 24. 4. tho we are still subject to the temptations of satan , yet are we freed from his former power in and over us act. 26. 18. by the more powerful spirit of god , which is now greater in us then he that is in the world . 1 jo. 4. 4. and the strong man now cast out by a stronger then he jo. 12. 31. -16. 11. 1 jo. 3. 8. luk. 10. 18 , 19. matt. 12. 21. accordingly since our saviors coming wee see the devils former gross religions and delusions , ( except in some out-skirts of the world america and china , &c. ) utterly ruined , and him abridged most what of all his former inspirations , ( for many of the lying prophets were possessed and deceived ( themselves ) by an evil spirit see micah 2. 11. 1 king. 22. 20. ) possessions , enthusiasms , apparitions , dictating oracles , by which he , being very frequent in these , was taken to be the great power of god. see act. 8. 10. 16. 16. comp . 17. 1 sam. 18. 10. 2 king. 1. 2. 1 cor. 12. 10. -14. 29 , 32. 1 jo. 4. 1. and sustained by his frequent inanimations of them , that gross worship of idols which are since grown contemptible according to the prophecies . zech. 13. 1 , 2. esai . 46. 1. comp . esa 45. 13 , 16. esai . 2. 18 , 20. hos. 2. 17. so that now he is glad to use more fine and subtle arts ( for he is not yet utterly to be chained up . ) and the cheif religion abhors idols , and worships the true god that made heaven and earth ; but only opposeth the savior thereof , and him too not altogether rejecteth , but diminisheth in comparison of the divels prophet , mahomet . and tho he is not yet quite chained up from seducing the nations , nor tempting also the servants of christ , yet in respect of every one , as he is weaker or stronger in grace , so by him that sits now at the right hand of god , are his temptations moderated and proportioned , none suffering above what they are able to repel . 1 cor. 10. 13. and the weaker , as they loose the glory of a conquest , so have they the security of not being assaulted : whereas t is much to be observed that ( for their greater reward ) our savior permits satan more liberty as it were to try masteries with those that are stronger ( even sometimes to visible apparitions , as he assaulted first their lord , and there want not examples of this done to many more , when eminent in holiness ) as he did to holy job , to the apostles : who by this discovered more of satans wiles , and more easily discern'd the spiritual powers , that war against christians , and gave readier directions for the fight . see luk. 22. 31. 2 cor. 12. 7. 2 cor. 2. 11. eph. 6. 12 , 16. jam. 4. 7. 1 pet. 5. 8 , 9. eph. 4. 27. but when our redemption is compleated , which must not be before our saviors appearing and his kingdom 2 tim. 4. 1. then shall we have , by vertue of this our redeemers ransom , and conquest already performed , and the full effects of which are already enjoied , in his own person ; all freedom from them , that can be imagined . first , concerning sin : that quite effaced , and we glorious , holy , and without blemish , not having spot , or wrinkle , or any such thing , but perfectly sanctified and cleansed , and so as a pure virgin presented and espoused unto the son of god. eph. 5. 26 , 27. 2 cor. 11. 2. 2. concerning the law : love perfected , and we necessitated to good in such a manner , that our actions there shall no more be capable of reward or punishment ; and consequently that there shall be no more place for a law . 3. as for death it shall be swallowed up in victory , and cast into hell rev. 20. 14. 1 cor. 15. 26. rev. 22. 2 , 3. 4. satan also who now goeth abroad to deceive the nations , shall then be cast into the lake of fire and brimstone : and the accuser of the saints shall then be judged by them ; and condemned to those everlasting torments , which are prepared for him , and his angels from the beginning . rev. 20. 10. 1 cor. 6. 3. matt. 25. 41. chap. vi. jesus christ the second adam , author to man-the life . kind of life , as the first of death . by gods good will and pleasure ; as adam the first man from the earth , was made a common person ; by whose disobedience and fall all dyed . so there was to be a second adam from heaven , 1 cor. 15. 47. made also a common person , by whose obedience and merits mankind should be repaired , and have life . 1 cor. 15. 22. and this was the son of god of whose supreme dignity and equality with the father , ( as having the same essence and perfection of nature , and consequently the same glory , power , and all other divine attributes ) see phil. 2. 6. jo. 5. 18 , 23. -10. 29 , 30. -17. 5. rev. 1. 4. -4. 8. comp . with rev. 4. 2. 5. which means the father , and rev. 1. 8 , 17. this the son. and 't is not to be passed by ; that whereas there have been several apparitions of the first and second person of the trinity ; they are both described much-what alike , see esai . 6. rev. 1. 13. of the son jo. 12. 31. comp . rev. 4. 2. &c. of the father as appears rev. 5. 7. and dan. 7. 9. comp . 13. according to which attributes no person is before or after another . and omnia opera trinitatis essentialia , & ad extra i. e. ( such as have some influence into the creature , and where there is no relating of one person to another ) must needs be indivisa i. e. if of one person , of all . because all are but one and the same god : yet in respect of acts and agency personal even before the incarnation ; whether it be by vertue of eternal generation : ( ordo sine subordinatione , cum una tantum sit essentia divina . missio in divinis non jussionem , non imperium , sed processionem unius personae ab alia , cum novi effectus connotatione , significat . bell. judic . de lib. concordiae . ) so pater dicitur major filio ratione principii , non ratione naturae . notatur enim quaedam authoritas in eo , quod pater est principium filii & non contra . ita basilius , nazianz. hilar. & multi veteres , &c. bell. de christo l. 1. c. 6. cur necesse est si dignitate & ordine secundus est filius , tertius spiritus , natura quoque ipsos secundum & tertium esse basil. see bell. de christo l. 2. c. 25. in which sense qui communicat essentiam & naturam , communicat potestatem , scientiam , &c. ( as aquin. ) & recognitione authoritatis paternae & donantis , ( as hilary ) ; or whether it be by the particular economy , and dispensation of the divine wisdom in order to the creation and the redemption of the world ; even before the incarnation , i say , as the father doth nothing without , but all by , the son , both in the church and in the world ; and in these both in the creating , and in the ordering ; and sustaining thereof , see jo. 5. 17 , 22. heb. 1. 2 , 3. jo. 3. 35. col. 1. 16 , 17. ( therefore is the son distinctively from the father called the lord , because of his immediate dominion over all things phil. 2. 11. 1 cor. 8. 6. act. 2. 36. 1 cor. 15. 24. rom. 1. 7. eph. 4. 5 , 6. ) so the son every where acknowledgeth , all he hath ( life , knowledge , power ) to the gift and communication , and all he doth to the command and appointment and exemplar , of the father ; himself to live by him ; to have life in himself as the father hath , but from his gift : to be sent by him ; not only the man christ jesus to be sent to us , in the flesh and human nature , but the second person in the trinity , then the only begotten son of god the father ; see 1 jo. 4. 9. comp . jo. 3. 13 , 17. jo. 6. 38 , 39. -17. 5. heb. 1. 2 , 3. to be first also sent into the flesh , and to take human nature upon him ; for he that was sent , descended from heaven , and was made flesh , see 1 jo. 4. 2. jo. 16. 28. heb. 2. 14 , 16. 1 tim. 3. 16. jo. 6. 38. again to judge , do as he hears from him , as he is taught by him . jo. 8. 28. as he hath seen him do ; the works he shews him ; operating , as it were , after his pattern , see jo. 5. 6. 7. 8. chapters . jo. 14. 28. -17. 3. 1 cor. 15. 27. jo. 10. 18. -5. 30. -8. 15. -10. 32. matt. 20. 23. many of which places ( if not all ) cannot be understood of his human nature ; neither are these expressions incongruent to the second person of the trinity , since the like are granted to be used of the third , the holy ghost . see jo. 15. 26. -16. 13 , 14 , 15. 2. but secondly ( which is more to our purpose ) in the mystery of the incarnation ; here god the father only represents the whole deity in its glory and majesty ; and god the son then divested , stripped , and emptied himself of that form of god , in which he was ; and ( in respect of the use and exercise of it , further then as the father pleased to dispense it unto him ) of all the majesty and power of his divinity ; in which thing our blessed lord was fore-typified by sampson : for thus was he for the love of an harlot ( we were no better ) willing to part with , and to lay aside all his strength ; to be bound by his own nation , and delivered up to his enemies , judg. 15. 11. to be blinded and made sport with , and to be put to death : but by his death ( as sampson ) destroying his enemies , and getting the victory . see judg. 16. thus he became in fashion only as a man ; luk. 12. 50. undertaking all the imperfections ( that are without sin ) of human nature , such as others have ; and receiving all the perfections of it from the gift of god the father , so as others do , &c. suffering the imperfection , and infirmities not only of the body ; but those innocent ones of the soul too ; and these not only in the sensitive and appetitive faculties , as fear , sorrow , mark. 14. 34. horror of death , &c. in so much that he was capable of being strengthened by one of those angels whom he had made luk. 22. 43. ( not to name that treating with him by ambassadors from heaven luk. 9. 31. one from the law , and another from the prophets , about his sufferings . ) besides those natural inclinations and velleities ( if i may so say ) , that appeared in him of the lower faculties ; solliciting for things convenient to them ; tho alwaies ordered ( by reason and the spirit ) to conformity with the will of god : see jo. 6. 38. rom. 15. 3. matt. 26. 39. [ where we discover natural propensions diverse from those of the spirit , tho these proposing their own desires , not opposing the others resolves . ] but some think , in the intellectual part also : either 1. the absence of some knowledge ( supernatural to man & non debitoe inesse ) for some time by the suspension of the light of his divinity from it ; as it is clear the beatifical vision was suspended from it in the time of his sad and dolorous passion . which knowledg increased in him according to the dispensation of the father . see luk. 1. 80. -2. 52. where christ is said to increase in wisdom and spirit , &c. not in appearance only , but with god as well as men : see mark. 13. 32. comp . with rev. 1. 1. and this with rev. 5. 5 , 6. &c. where the lamb is said to be worthy to , &c. to have prevailed , to open the book . ( of all future events ) and to look thereon , &c. and v. 12. to receive wisdom ( this being signified vers . 6. by the 7 eyes ; as power by the 7 horns , ) for that he was slain , &c. and mark. 6. 6. matt. 8. 10. where he is said to wonder , as if some thing happened unexpected . or ; 2. the absence of that experimental knowledg which he afterward acquired by sufferings , see heb. 5. 8. -2. 17 , 18. or , 3. at least see jo. 16. 30. -21. 17. some restraint of the effects , and external manifestations of his knowledge ; till the time the father had appointed for them to be opened . see act. 17. comp . with rev. 1. 1. and mark. 13. 32. matt. 20. 23. therefore he is said in his youth to have heard the doctors of the law , and conferred with them : ( tho by this doubtless he learned not from , but imparted wisdom to , them . luk. 2. 46 , 47. ) nor did he offer to teach till the age allowed for doctors to profess . and not then , till after he had as it were prepared himself for it , in six weeks solitude , silence , watching , fasting , prayer . ( for he who prayed whole nights , when all the day wearied with emploiments , certainly omitted it not in that long vacation . ) and so for the external operations of the spirit it self ; tho he was by the holy ghost conceived ; and had it not stinted , and given by measure as others jo. 3. 34. col. 1. 19. ( who yet are said also to be filled with the holy ghost as the blessed virgin and st stephen , and some even from the womb , as st john baptist. see luk. 1. 15. act. 7. 55. ) yet the more publick functions of it were restrained till at 30 years of age that he was baptized ; & that it , at the solemnity , visibly descended on him ; and then he began in the strength of it , to preach , do miracles , &c. luk. 4. 1. jo. 2. 11. -4. 54. and so his power , tho alwaies as god equal to the fathers , jo. 3. 35. yet for the actual exercise and execution of it as man , successively given him according to the fore-appointments of the father . in which respect he saith more emphatically and with signification of some enlargement of it ( i mean as man ) all power is given me , &c. matt. 28. 28. jo. 5. 20. jo. 14. 12. -17. 12. -16. 7. matt. 11. 25. eph. 4. 10. rev. 1. 18. and it shall be yet more fully said by him at his second coming ; till when his fulness and his kingdom in respect of his members is not prefected . see 1 cor. 15. 28. eph. 1. 23. 2. again receiving all perfections of this human nature not from the donation of the word , the second person united to it ; but from the donation of the father . for tho ( as 't is shewed before ) he hath all dependence on the father even in those perfections , wherein he is equal to the father , by reason of his eternal generation , as the son ; yet now he hath another dependence also in this emptied condition , as his creature ; in which respect he became so much his inferior . it was the spirit ( called also the power , the glory , of the father rom. 6. 4. 2 cor. 13. 4. luk. 1. 35. ) that overshadowed the virgin at his conception ; that anointed and sanctified jo. 10. 36. him at his baptism luk. 4. 18. act. 10. 38. ( for he did not anoint or glorifie himself heb. 5. 4 , 5. ) that sealed him jo. 6. 27. comp . eph. 1. 13. that carried him into the wilderness , matt. 4. 1. luk. 4. 14. by which he fasted so long , and did so many miracles , act. 2. 22. matt. 12. 28. by which he was said to be in the father , and the father in him , ( as he prayeth his disciples also might be ) jo. 17. 21 , 23. -8. 29. and these only by the spirit could be so . by which he had power to lay down and take up his life when he pleased in respect of mens power jo. 10. 18. -2. 19. and to give and to communicate life to whom he pleased , &c. ( for he received both this life , and this commandement to lay it down from the father jo. 10. 18. -2. 19. -5. 26. ) by which he offered up himself . heb. 9. 14. this is it that raised him from the dead rom. 1. 4. -6. 4. 2 cor. 13. 4. 1 pet. 3. 18. heb. 5. 5. and that justified him , that he was all that he pretended to be . 1 tim. 3. 16. ( and the final justification of all the saints also , and declaration of them to be accepted by god , will be by the same spirit at their resurrection glorifying them ) ; at last that exalted him to heaven : for from the father it was , that he received his glory and his kingdom act. 2. 23. phil. 2. 8 , 9. heb. 1. 9. -2. 9. and the administration thereof he shall one day also again give up unto the father . 1 cor. 15. 28. so god is said to be his head , as he ours , 1 cor. 3. 23. -11. 3. and dying into his hands he resigned his spirit . luk. 23. 46. as stephen afterward his into our saviors . thus he received all things from the father ; and from him , after the ordinary way of prayers . which he very often used , and those very long ones luk. 6. 12. as before the election of the apostles matt. 14. 23 , 25. after dismissing his auditors luk. 9. 1. and likely for the same purpose he usually retired out of the city at night to mount olivet , see luk. 21. 37. mark. 11. 17. which custome of his was observed by judas . prayer both for himself and for others see jo. 17. 15. where he praies that his father would deliver them from the evil , &c. luk. 22. 32. that satan might not overthrow peters faith : and matt. 16. 17. where he imputed peters confession to the revelation of his father . he praied to the father for all things when wanted : and returned thanks for them when received ( jo. 11. 41. where his giving thanks that he was heard , implies he praied the father about raising of lazarus , tho this not set down ) matt. 11. 25. see matt. 26. 30. . in which praiers too tho the father heard him alwaies jo. 11. 42. for all things he asked with a deliberate and plenary will 1 jo. 5. 14. which was alwaies conformed to the divine , yet not for all the velleities of his sense and humanity , looking on things simply according to the bare inclinations of nature ; as in the request of the cup passing from him : and some think in that petition of exemplary charity . luk. 22. 34. thus much of our savior , the eternal son of god the father , his ungoding himself as it were , and professing man ( which the apostles sometimes speak so emphatically 1 tim. 2. 5. act. 2. 22. and call the father his god as he is ours . see eph. 1. 17. ps. 45. 7. jo. 20. 17. and sometimes distinguish him from god ; i. e. either as he is man ; or as god the father is the fountain , as it were , of the blessed trinity . see 1 cor. 8. 6. jo. 17. 3. eph. 4. 5 , 6. -5. 20. col. 2. 2. rom. 15. 6. 2 cor. 11. 31. eph. 3. 21. ) of which descent of his i may say ; that this putting on so great weakness ; and then against all assaults of it , so faithfully in all things serving his father , renders him , if it were possible , more capable of his fathers love ; for this my father loveth me because i lay down my life , &c. jo. 10. 17. jo. 15. 10. because i keep his commandements , not seeking my own will but the will of my father jo. 5. 30. as a saint obtains more here on earth , then when he serveth god in heaven , i. e. procureth a reward by his service on earth , which yet he cannot increase hereafter by his service in heaven ; or as mans infirmity is also said , in the glorifying god to have some advantage of the holy angels perfection , that it can suffer for him . but however this good use we may make of this exinanition and incarnation , namely , to argue of it as st james of elias jam. 5. 17. jesus a man subject to like passions as we , so weak , so tempted as we ; he assisted by the same spirit of the father as we ; he did , he endured , he received so great things : therefore we should , and may do and suffer by the same spirit the like ; and if we do so shall receive the like , 1 joh. 3. 2 , 3. such as that man now is , such men may be , if such they now be as he was ; who was pleased to be in all things as they are , saving the preeminences he hath from the hypostatical union . having shewed how , and how far , he became man , to pass now from the form , to the virtue , of his manship ; and to shew how he was the second man , to repair with advantage all the mischiefs coming to mankind by the first ; being made such a common person to them , as none besides him but the first man was ; who in all things was a type and figure of him that was to come . rom. 5. 14. and the parallel between them we may read at large rom. c. 5. from the 12. v. to the end . and 1 cor. 15. 20. &c. 45. &c. to the 50th . and such a covenant as was made with adam of reward for obedience ; reward , to him , and to his seed ; if ( being enabled by the same spirit ) they should follow his steps ; ( in whom we may gather all the world should have been blessed had he stood ; because all were cursed in his fall , unless gods justice be larger then his mercies : ) the same covenant , upon the first mans miscarriage , we find enter'd into by the early promised seed of him that fell , christ ; that , as by one man to us came death , so by another might come life ; and that the second might conquer the serpent , by which the first was stung . i come , ( saith he ) to do thy will o god which the first disobeyed : thy law is within my heart . ps. 40. 8. heb. 8. 10. matt. 6. 17. and accordingly he was made under the law ; all the law that might be ; both moral and ceremonial . and to him thus undertaking on the one part , the promise was made by god on the other : the promise not only for himself , which needs not to be doubted , see heb. 11. 6. but for his seed also . see gal. 3. 16 , 19 , 22. namely that all the world should be blessed in him , as in the first they were cursed ; blessed , first in receiving the promise of the spirit , as the earnest and seal of the inheritance , gal. 3. 14. act. 2. 32. and then the inheritance it self , of eternal life ; which promises he upon his obedience received first himself , and then traduced to his posterity . of whom indeed abraham and afterward david ( for with him also was a covenant made concerning his seed ) were but types ; the promise of being father of the faithful and heir of the world rom. 4. 13. being made to abraham only in this seed , see heb. 1. 2. gal. 3. 17. and so said to be fulfilled now in his resurrection or rewardment . act. 13. 32 , 33. in which seed the gentiles , as well as the jews , were first blessed ( according to the promise ) gal. 3. 8. and so only he the true father of all the faithful heb. 2. 13 , 14. esai . 9. 6. of whom abraham their father was also a son. and this second adam coming to perform this obedience , and to obtain these promises for undone man , that he might destroy the former works both of the devil , and of man by his instigation 1 jo. 3. 8. and shew that our standing is by humility , as our fall was by pride , was made in a quite contrary way to the first . for as the first came out of the earth , of no worth in himself : so he came from heaven no less then the eternal son of god. and as the first being from so mean an extraction , made lord of all the world and placed in a garden of pleasure , yet hearkning to the serpent , who represented the divel whose wiles still tempt us ; and to his wife , who being also his own flesh , then represented the flesh which now tempts us ; and enticed likewise by the fairness of the forbidden fruit , which represents the pleasures of the world now tempting us ; whilst he thought by tasting of this to attain , i know not what , wisdom and happiness , in the event lost himself and us by his ambition and pride ; after the similitude of whose transgression his posterity daily offends by the same temptations . so this second adam of so noble a descent , by the contrary waies to these conquered and recovered all the former's losses ; ( that is ) 1 by annihilating himself , when he was before lord of all things , to answer the other's magnifying himself being nothing , and by assuming also amongst men a low and afflicted condition : his kindred so mean the people were much offended at it , that a prophet should have such a poor alliance . mark. 6. 3 , 4. by becoming a man of sorrows and acquainted with griefs ; without form or comliness , despised and rejected of men , abhorred of his own nation , of his kindred , laughed to scorn and made mouths at , see esai . 49. 7. -53. 2 , 3. ps. 22. 7. one of a manual trade , a carpenter mark. 6. 5. jo. 7. 15. and a long time an apprentice at it , for anything we know , till 30 years old ; so much time passed in obscurity and silence luk. 3. 23. for any thing that is mentioned of him , except his three daies spent at jerusalem when twelve years old about his heavenly fathers business ; in the time of his preaching afterwards by being of such professed poverty , as that he had not where at night after his toilsome work to rest his head , matt. 8. 20. ( as he told a scribe what he was to expect if he follow'd him ) but when he had taught all day in the city , went at night and lay on an hill luk. 21. 37. mark. 11. 17. even depriving himself of that ordinary provision , which his father makes for the beasts and for the fowles . and as for his followers their eating green corn , and that on no fasting day , argued they made many hungry meales . matt. 12. 1. so that to follow him might well be called taking up a daily cross , luk. 9. 23. therefore , 't is observed , he chose men hardy , not learned , to endure all labors . especially when as they were likewise to do all their work ( preach , cure diseases &c. gratis ( gratis accepistis , gratis date , ) and without taking any thing for their labour ; tho mens charities ( by gods providence ) were not awanting unto them matt. 10. 8 , 9. again by being of such professed and wonderful humility , so avoiding of all honor or applause ; that , besides the living so obscurely , and unknown of this wisdom and power of god for 30 years , he afterwards resorted to no princes courts at all , was seldom amongst the rabbins , not often in great cities ; very rarely at jerusalem except a little before his passion ; ( chid for it by his friends . jo. 7. 4. ) made no ostentation of his knowledge , but veiled and covered it in parables and proverbs ; which was not without some prejudice to him , see jo. 16. 29 , 30. and when they admired it , he told them he spake not of himself ; it was not his own wisdom but his that sent him jo. 7. 16. and this over and over again no ostentation of his works so miraculous , but 〈◊〉 them as much as he could : and when brought once before a king to do some , altogether forbare them . no ostentation of his holiness , but used a common and free conversation ; neither strict for his diet , nor his company ( for he was not to avoid the encountring of any temptation ) : called therefore a wine-bibber , and keeper of ill company ; questioned for not fasting ; and he and his disciples disesteemed in comparison of the baptist and his . matt. 9. 14. in his riding in triumph into jerusalem at the same time , when other paschal lambs also destined for the slaughter were solemnly brought in , see exod. 12. 3 , 6. taking only an asse , nay possibly only a little colt of an asse to ride on in this his great time of state : from which the prophet long before noted his great humility and lowliness . zech. 9. 9. learn of him for he was meek and lowly . by coming in the quality of a servant , a voluntary servant , to secular rulers esai . 49. 7. to his servants , even to washing their feet matt. 20. 28. to his father in all things : see esai . 50. 4 , 5 , 6. tho he were a son , saith the apostle , yet learning obedience by the things which he suffered . heb. 5. 8. in nothing pleasing himself , nor seeking his own will jo. 5. 30. but doing alwaies whatever pleased his father . jo. 8. 29. obedient when by him commanded death , such a death phil. 2. 8. as the other disobedient merited , tho threatned with it . and in his glorifying afterward intending chiefly that of his father , and making gods glory the end of his own . see jo. 17. 1 , 19. phil. 2. 11. jo. 13. 31 , 32. -14. 13. but not hearkning to satans like ambitious proposals , made to him as to our first parent , with a purpose to beget in him also some pride . see the parallel between them in many things . the devil tempting both about eating contrary to the good pleasure of god ( as may be gathered from our saviors answer matt. 4. 4. ) saying to one yea hath god said ye shall not eat : and to the other ; command that these stones be made bread , encouraging both to presumption : saying to one , he hath given his angels charge over thee , to the other ye shall not dy : and alluring both with fair and false promises , eritis sicut dii , and omnia haec tibi dabo . but indeed supposing our savior in a condition much more liable to the temptation in offering meat , and that usual , not prohibited food as adam's was , to one hungry , not to one satiated with all other delicacies : honor and wealth to one poor and despised : and suggesting special care of angels to one that was the son of god , tho then having voluntarily abbridged himself for his fathers greater honor the priviledg thereof . yet he not hearkening to these wiles so much as to do any thing for his own reputation ( tho satan fail'd not to prompt him who , and how great he was ) : no not to shew his power in flying down from a pinnacle , or in producing bread by miracle , tho both in a seeming case of necessity ; but answering , he must live by the word of god , in every thing doing as god appointed him ; for that was his bread to do the will of his father ; and accordingly he made not bread for himself who made it for others ; but god sent angels to minister it unto him. so that the prince of this world had no such thing in him , as he had in the first man jo. 14. 30 ; again , by not being entised here by any false beauty of this world , set before , and presented unto , him matt. 4. 8. nor indulging so much as the innocent inclinations of the flesh ; by whose necessities , sleep , hunger , rest , he was often importuned ; but versed in continual mortifications of it ; watching , fasting , weeping , and all the inconveniences of poverty and travailing ; by denying to himself many useful things permitted , as the other longed after unnecessary things forbidden . by earnestly desiring and so chearfully entertaining all sufferings , and that cruel passion , ( tho he shewed , how easily he could have avoided it , when at his speaking but one word to them , his apprehenders went backward , and fell to the ground jo. 18. 6. till by his own leave ( like sampson ) they took and bound him ) : also that he had the full sense and reluctance of nature towards it , that we have ( without which his sufferings had not been so meritorious ) in that passionate deprecation of it in the garden , where he in his own person described unto his disciples the battel of sense to shew them the victory of the spirit , calling it his baptism , his eucharist . see luk. 22. 15. -12. 50. jo. 14. 31. mark. 10. 32. where he outwent , and lead towards jerusalem the place of this tragedy , his disciples afraid and drooping because of that storm he had told them was coming ; led them on , tho he foresaw , and numbred , and foretold so punctually every opprobrious circumstance thereof ( of which other martyrs are happily ignorant ) even to the soldiers spitting upon him , vers . 33. see jo. 18. 4 , 8. how he sought to save his disciples , and , i had almost said , prevented judas's betraying him , for whom he was so much troubled in spirit jo. 13. 21. by meeting the soldiers , and offering himself , and charging them ( astonished ) to let the others go ; by his soveraign authority securing from harm all but himself , jo. 18. 9. and giving himself for them , not only in his passion , but to , it . in which sufferings , he did not one miracle before the king to save his life , nor spoke a word to defend so innocent a cause ; but invited as it were their condemnation with a resolute silence . and when as he had power at any time to have laid down his life ; yet by his former avoiding stoning and precipitation preserved he himself for a more open shame and greater torments . thus by contraries he undid the works of the devil in the first adam ; and conquered and triumphed by humility and afflictions , as the other fell by pride and paradise ; leaving this special lesson to the world , learn of me for i am meek and lowly . after the similitude of whose righteousness also all his posterity since do overcome ; namely by resistance of temptations , by humility , and by sufferings . see phil. 3. 10. 2 cor. 4. 10. gal. 6. 7. col. 1. 12. gal. 5. 24. 1 cor. 4. 11. &c. 2 cor. 6. 4. &c. well might he therefore proclaim learn of me for i am lowly , &c. and as it is said of the saints in glory , quanto altiores , tanto humiliores ; and as himself said : the greatest must be as it were a child . matt. 18. 4. so doubtless never was there man thus perfectly humble in all things , as was this the son of god. the meekness of whose spirit may be clearly seen in this , that many , whom the ill nature of his disciples repulsed , he continually entertained ; never denying any help he could give to any that sought to him . see matt. 19. 13 , 14. -15. 23 , 24. mark. 10. 48 , 49. -9. 38 , 39. luk. 9. 54 , 55. matt. 14. 15. comp . mark. 8. 2 , 3. and after this performance of all this humility , and obedience without sin , he also received the reward promised ( for which he had took this pains , and endured this shame heb. 12. 2. ) even eternal life and glory see phil. 2. 8 , 9. act. 8. 33. for his humility , &c. luk. 24. 26. ps. 18. 20. -110. 7. 1 pet. 1. 21. -3. 22. heb. 2. 9. -1. 9. rev. 5. 9 , 12. being restored to all that was lost by , or promised to , the first adam ; for his having been a servant , now made lord and christ act. 2. 36. now made the son of god ( being said to be begotten on the day of his resurrection act. 13. 33. luk. 1. 32. rom. 1. 4. ) and so at his transfiguration , the preludium of his glorification , it was celebrated with a voice from heaven this is my beloved son , matt. 17. 5. see 2 sam. 7. 14. comp . heb. 1. 5. and as at his nativity , so at his resurrection called the first born , col. 1. 18. giving then to the disciples the appellation of brethren . jo. 20. 17. of whom death was in labour , as it were , while she had him in her womb , act , 2. 24. and at last by the power of his spirit was delivered of him . by which we are also begotten again , &c. 1 pet. 1. 3. he also was stiled , heb. 1. 3. the image and character of god , as the first adam was before him . luk. 3. 38. 2 cor. 4. 4. gen. 1. 27. and heyr of all things , and having the dominion over them , as adam in innocence had ps. 8. 5. comp . with heb. 2. 6. psal. 2. 8. which are all resanctified , and , as i may so say , redeemed from their former pollution in him , as they were unhallowed by the other ; see heb. 1. 2. 1 co●… . 10. 25 , 26. rom. 8. 19. &c. -14. 14. now he readmitted into paradise luk. 23. 43. and to the tree of life rev. 2. 7. -3. 21. -22. 14. from which the first was expelled . for tho he was and had all these from all eternity , yet emptying himself as it were of all former rights in becoming man , he thus made a new purchase and acquisition of them ; that so these his honors might be transferred to his seed , as were the first adams misfortunes . which seed h●… now began to propagate and to multiply , and replenish the earth with it . he multiplying it not as th●… first adam by carnal pleasure , but , as a vegetable seed increaseth , by dying ; ( 't is our saviors own allusion jo. 12. 24 , 23. -3. 14 , 15. esai . 53. 10 , 11. ) and as the spirit in seed upon its burying in the earth , and dying , begins first to operate and dilate it's self : so did his spirit to the production of a numberless progeny . see jo. 7. 39. for which seed also , as well as for himself upon his exaltation he received the promised spirit ; to be given them for the present , luk. 24. 49. act. 2. 33. by which the rebelling flesh should be brought again under its dominion . and the crown of immortality to be received shortly ; being the two things we lost in the fall of adam . so that look how much the first adam contributed to our destruction ; much more hath the second for our salvation . to number up all whose derived blessings upon mankind more particularly , we are first to take notice : that sin having entred into the world by the first man , and after it death ; this second parent was forced in the first place to undo the works of the former ; and to clear the malevolent influence that came from him , before he could impart to us his own ; and remove the punishment the first brought on us , before regain the reward , he lost us . therefore as the first adam sinned , and we bar●… part of his iniquity , so we sinning the second adam bore all our iniquities : and as we by partaking the first adams flesh became heirs of his sin , so he by partaking ours became ( if i may so say ) heir of our sins . and that even of the sins of the whole world ; as not some few but all mankind were sinners and perished in adam ; that the restitution might be as large as the fall . this man upon the precious cross offered a price of mans redemption , not only sufficient for all the sons of adam , and yet limited by him to some few i. e. the saved ; but also actually tendered to god his father indifferently without exception for them all . see 2 cor. 5. 14 , 15. where the apostle argues that all the sons of the first adam were dead in sin , because the second adam died for them all . see heb. 2. 9. 2 pet. 2. 1. rom. 14. 15. 1 cor. 8. 11. 1 jo. 2. 2. rom. 5. 18. 1 tim. 2. 6. so those that perish heb. 10. 29. by apostacy could not be said to have troden under foot the son of god , and the blood of the covenant , if no way pertaining to them : and so in the holy communion if not his body offered also for , and to , the wicked , how could they be guilty of his body and blood ? 1 cor. 11. 27. that therefore this blood becomes not effectual and profiting to all ( in respect of which that phrase for many is used matt. 26. 28. ) it is because of the conditions to be performed on every mans part , that it may be beneficial unto him . see joh. 3. 16 , 17. or also ( to take the strictest opinion of predestination ) because the father hath so pleased to enable only some of the seed of adam to the performance of such conditions . but the son in all things obedient and subject to his father chose or picked out none , no not his twelve disciples , but took into his diligent protection those , whom ever the father pleased to give him : and even amongst the twelve in submission to his fathers will chose one of them , well foreknowing it jo. 6. 70. to shed his blood . see jo. 17. 6 , 9 , 24. jo. 6. 65. act. 13. 48. -15. 13. jo. 10. 26. matt. 11. 25. rom. 11. 7. and with a divine patience tolerated him , robbing him of his necessary provisions , before he betrayed his sacred person . see jo. 12. 6. nothing therefore is there on the account of the universality of his pretious sacrifice , why every single son of adam may not be saved by the plentiful effusion of that all-meritorious stream of his blood ; which gushed out from so many fountains made in his body ; from his head , back , breast , hands , feet , nay ( in that garden-agony ) thro every pore . and those , who make themselves uncapable of the benefit thereof , make , in as much as concerns them , the blood of t●…e son of god who loved them and gave himself for them gal. 2. 20. to be shed ( so grievous a crime ) in vain ; and this ( by the apostle ) is making themselves guilty of his murther . heb. 6. 6. 1 cor. 11. 27. thus he by gods promise becoming the second head of the body of mankind 1 cor. 11. 3. whereof we by faith are members , by suffering and dying for us and in our stead , ( tasting death for every man , saith the apostle heb. 2. 9. ) he thus satisfied gods justice , and appeased his wrath toward us ; as one member in the natural body oft suffers the punishment for the fault of some other . sicut homo ( saith aquinas ) per aliquod opus quod manu exerceret , redimeret se a peccato quod commisisset cum pedibus . for by this communication of head and members adam brought in condemnation and death : and therefore shall not mercy be enlarged as far as justice by the same relation , that also they may be removed ? for as , if one member suffers 1 cor. 12. 26. all the members suffer with it ; so all the members are counted to suffer what any one doth , for all the members of one body , being many , are one body ; and so is christ 1 cor. 12. 12. [ and we ] . this is certain , the first adam hath brought no guilt or misery on his members , which the second hath not , ( or shall not in due season ) take away . nay , saith the apostle , he hath taken away far more then the first brought ; to wit all our own personal guilt too . for one only sin of the first was enough to undo not only himself but all his posterity , and to bring in death : but many millions of sins , besides that , could not hinder the second , to procure us ( notwithstanding them ) salvation and eternal life . rom. 5. 16. now since all our benefit by him comes from our ingrafting and incorporation into him , that so his sufferings may be accounted for ours , the sacrament or religious ceremony instituted to convey unto us this first effect of the second adams dying for us , ( and so freeing us from the condemnation , and washing us with his blood from the stains of our former sins ) is baptism . after which , tho the infirmity of concupiscence still remain ( for the benefits of the second adam are not fully perfected till this life is ended ) yet is both the strength thereof much abated ; and the reatus or guilt thereof totally removed ; i. e. that none shall be condemned for the solicitations and importunings thereof ( which will happen till our redemption is compleated ) so they be by him ( sor which he is enabled with sufficient grace ) mastered and supprest . therefore are we said in the scripture to be baptized into christ ; to put on christ. gal. 3. 27. rom. 6. 2. to be in christ rom. 8. 1. phil. 3. 9. by one spirit to be baptized into one body . 1 cor. 12. 13. to be baptized into his death , to be co-planted in the likeness of his death ; and to be buried with him in baptism rom. 6. 3 , 4. &c. 1 pet. 4. 1. by baptism to be saved from death and sin 1 pet. 3. 20 , 21. &c. and therefore as baptism is called our death , so his death by him is called a baptism matt. 20. 23 , luk. 12. 50. what by him was really performed , being by us too represented , and acted in baptism . for our savior is supposed ( see rom. 6. chap. ) to represent till his death , a son of adam as we are ; and one that had took sin upon him ; tho he had none in him ; and so to suffer the punishment , and dy to it , as well as for it , that is , no more afterward to be charged with it , rom. 6. 10. and then to rise again a new man ; according to which we ( true sinners ) in baptism are supposed to dy with him to sin rom. 6. 2. no more to live in it ; and then to be born again of him , to begin a new life , a life to holiness ; called also newness of life rom. 6. 4. life spiritual opposed to the former carnal , see gal. 6. 1. 1 cor. 2. 15. rom. 7. 6. according to which we are said to be already risen with christ. col. 3. 1. that is , from death in sin . baptism signifying 1. both our putting on , ( some think signified by the expression borrowed from the pulling of old clothes and putting on new ; a ceremony used at baptism in the apostles times , and after them in the primitive church ) and being ingrafted into christ , so that we have right to his sufferings , &c. and 2. then , by virtue of his death our being cleansed from sin , typified by the water washing us : and then 3. our putting to death , crucifying , and putting off the old man rom. 6. 6. the son of adam , and so dying to sin ; signified by the ancient manner of immersion of the body under water ( nothing of it to be seen ) and 4. then our putting on the new man , and christ ; our being born again of water and the spirit , and being made a new creature ; represented in the emersion and elevation again out of the water . see col. 2. 12. -3. 10. jo. 3. 5. as if you stood by those curing waters of bethesda , n●…w stirred by an angel , and saw a son of the first adam consisting all of flesh , diving into those waters , all polluted with sin , and dying in them ( which thing one man in every ones stead , did for us ) and then springing up a new child out of this old stock ; the son of the second adam , consisting of spirit jo. 3. 6. 1 cor. 6. 17. washed clean and pure to live a new life in obedience . 2. after he hath thus communicated unto us , ( as many as are his members ) absolution from sin , by his dying to it for us ; and our implantation into his death by baptism ; the second blessing he derives upon his seed is righteousness rom. 5. 15 , 18. 19. luk. 1. 72 , 75. that by this we may attain life eternal ; as by deliverance from sin we escaped death . and this righteousness this second adam conveighs unto us in two manners ; as adam in like manner did sin to his posterity . 1. for first as we derived both from the example of adams disobedience , and from the propagation of his flesh ( a natural soliciter even in mans innocence for its own delights , without regard of their lawfulness gen. 3. 6. but much more after the fall ) a pronity to evil , and by loss of the spirit , inability to good : so from the example of christs obedience , and the traduction of his spirit , we receive a new ability , inclination , and pronity to good and aversion from evil . see eph. 2. 10. tit. 2. 14. jo. 8. 39 , 41 , 44. rom. rom. 13. 14. eph. 4. 23 , 24. rom. 11. 16. 2. again , as his posterity , for adams one sin and disobedience , was made sinner ; and judgment and condemnation came upon them , who sinned not after the similitude of his transgression , for not their , but his , disobedience ; and that also one onely disobedience of his ; rom. 5. 12. &c. to the 20th . the branches being holy or unholy as the root is ; see rom. 11. 16 , 28. heb. 7. 9 , 10. so the posterity of christ , both when they yeild obedience , yet for his obedience and righteousness , not theirs , is accepted ; theirs , ( whether devotions , or good works , at least many of them ) being by reason of the remains of the old man ( as yet only crucified in part ) weak and imperfect , but his compleat and exact ; for which therefore all the imperfections of theirs , ( by faith ) are pardoned . and when they disobey , ( their obedience likewise being not constant ) their repentance ( if it be rightly performed ; i. e. by now dying to their new sin since baptism in pennance , and mortifications ; and commemorating the lords passion in the communion matt. 26. 28. 1 jo. 2. 1 , 2. serving to the remission of sin ; as they died before to their old ones in baptism ; and then by living afterward according to the spirit ) for his sufferings and obedience is also accepted for obedience . so that we are made righteous in christ , see rom. 8. 1. comp . heb. 7. 9. 10. as well as from christ , in our selves , by his spirit ; as also we were sinners in adam rom. 5. 12. as well as from adam , in our selves by the flesh derived from him. see rom. 5. 15 , 19. phil. 3. 9. rom. 8. 1. 2 cor. 5. 21. 1 cor. 1. 30. eph. 1. 4 , 6. 1 pet. 2. 5. eph. 4. 24. col. 3. 17. 3. thus jesus christ the righteous 1 joh. 2. 1. derives to all his members , righteousness and life spiritual , opposed to carnal . next he for this righteousness advanced by god to immortality , kingdom , glory , &c. derives upon his seed the reward of righteousness , life eternal ; opposed to this natural they yet live ; in like manner as from the first adam they were heirs of death eternal . see the parallel between them for life and death , 1 cor. 15. 20. and 45. &c. as for sin and righteousness rom. 5. and this life in its due time is to be communicated to all the members of christ ; 1. both because the head and members have all the same spirit , i. e. of the father ; which therefore , if it have raised one , must needs also raise the other : as we see in the living creatures , and the wheels ezech. 2. 21. when those went , these went , and when those stood , these stood , for the spirit of the living creatures was in the wheels . or , as we may imagine a man , of those large dimensions , that his head were in heaven , and his feet on earth , ( and such is christ and the church col. 2. 19. and both called by one name of christ : 1 cor. 12. 12. how easily and instantly such a one by the animal spirits communicated from the head would move here below , which way he pleased his inferior members . see rom. 8. 11. 1 cor. 6. 14. therefore those priviledges , which the apostle applies to christ heb. 2. 6. the psalmist saith of man in general . ps. 8. and again 't is argued negatively from us to christ ; if no resurrection of us , then is not christ risen neither . 1 cor. 15. 13. if not possible for the spirit to raise our human nature then not his . and 2. because the head ( as christ is to the church ) naturally gives the sense and motion to the members , therefore , as 't is said that the head and members are both raised by the same spirit ; so also , that the head shall raise and quicken the members . see jo. 6. 39. 1 cor. 15. 45. 2 cor. 4. 14. i speak of resurrection to life ; else , the wicked also shall be raised by him , by his voice jo. 5. 21. as their judge to be thrown into endless torments ; which is but a gaol-delivery , and an haling them out of prison to execution ; an act of his power as god , not of his merits as a savior , by their having any union to him , as the second adam . and the proper sacrament instituted to conveigh this life unto us , by union with jesus is the eucharist ; being the communion , or communication unto us of all himself ; first of his body and blood 1 cor. 10. 16. by which we are made , not in a metaphor , but in a mystery , and that a great one , members of his body ; of his flesh and of his bones . eph. 5. 30 , 32. and 2. not only of his body but of his spirit too 1 cor. 12. 13. by which soveraign receit and incorporating of him , who hath life in himself , our bodies also and souls are ( according to the ancient form of the church in the administration of these mysteries ) preserved unto everlasting life ; a promise by our savior annexed so often to this mystical partaking of him jo. 6. 56 , 57. &c. therefore the consecrated elements called symbola resurrectionis , and formerly never neglected ( especially ) to be received at the hour of death . for 't is to be noted that tho both the sacraments have all the same effects ; remission of sins , matt. 26. 28. comp . with act. 2. 38. union , 1 cor. 10. 16. comp . with gal. 3. 27 , 28. all one in christ jesus . and joh. 3. 5. comp . with 1 cor. 12. 13. and both sacraments do intimate obligation to suffering to the receivers : see matt. 20. 22 , 23. where allusion doubtless is made to the two sacraments as 1 cor. 12. 13. ( tho our baptism is not with blood as his ; nor our cup so bitter : ) yet either of them have some more eminently then others . therefore baptism ( to which we have more easy access upon repentance act. 2. 38. and faith of the truth of the gospel act. 8. 37. and the promise onely of a new life matt. 3. 6 , 8. ) is , more principally the sacrament of remission of former sins act. 2. 38. and of our profession of our death to sin ; and relinquishing the old adam ; and now putting on christ. and then after this cleansing from sins past by baptism , the eucharist ( to which we are to bring not only faith and repentance , but sanctification and holiness ; therefore such examination required , see matt. 22. 12. see 1 cor. 11. 28. the end of 27. and 29. comp . with 1 cor. 6. 15. converted [ shall i then take the members of an ●…arlot , and make them the members of christ ? ] 1 cor. 5. 11. converted [ no formcators presume to eat , &c. with the saints ] ) is more specially the sacrament of our union to christ , and living by him who is the life , by the incorporating of his body , and blood and spirit into ours . 1 cor. 10. 16 , 17. by which incorporation we contract such an identity ( as it were ) with him ; that see what he is we are . is he a son of god ? so are we . his heir ? so are we rom. 8. 17. of the kingdom , the glory to come : only all this by and from him ; that in all things he might have the preeminence ; and amongst many bre●…hren be the first born . but we must know , that , as all these effects of our savior toward us depend on a second generation and being born again of god by the seed of the spirit jo. 3. 9. 2 cor. 3. 18. eph. 2. 22. -3. 16. which giveth life ; as the flesh from the first adam soweth corruption , see gal. 6. 8. 2 cor. 3. 6. rom. 8. 11. jo. 4. 14. eph. 4. 22. and on our thus being made the true children and ofspring of christ , heb. 2. 13. esa●… . 53. 10 , 11. so , that this our second birth is not compleated all at once : but this image of christ by little and little , at last is perfectly formed in us . see gal. 4. 19. 2 cor. 11. 2. 1 pet. 2. 2. as also all other works of our savior are not consummate till his second coming and the resurrection . else , did we walk by sight and not by faith , how should we be transported with joy upon a vision of that infinite glory and nobility the poor sons of adam receive from this their second father ? to whom be all glory for ever . and how should we sigh and groan till we were once possessed of it ? see 2 cor. 5. 2 , 4. and rom. 8. 23. to consider therefore a little the manner and the progress of our regeneration here in this life . our savior , as soon as he had died to sin as a son of adam , and lived again as a son to god rom. 6. 10. presently received this spirit , ( by which he begets us ) promised long before , and therefore frequently called the promise from the father , to communicate to his posterity , see luk. 24. 49. act. 1. 4. -2. 33. eph. 4. 10. jo. 7. 39. by which spirit derived from him to us ( thro whom we receive all things that we receive from god as it was from his father to him ) and therefore called also his spirit , of christ , of jesus , of the son ; see gal. 4. 6. 1 pet. 1. 11. act. 16. 7. vulg . jo. 16. 7 , 14. we come to be his sons . now this spirit is not given promiscuously to all the sons of the first adam ; nor is all the seed of the first ( by god the father's secret will in the dispensation here and there , of the ministery of the gospel ; and by the default of some of those that hear it ; therefore our savior useth those limitations . jo. 6. 44 , 65. -17. 9 , 11 , 12. ) the seed also of the second . but there is something on mans part prerequired ; ( for god having given us before in our first creation , something we may make use of in our second , and besides this the external ministry of the gospel , where-we are called to grace , tho creavit to sine te , non salvabit te sine te ) to the receiving of this spirit ( i mean here in a more eminent degree of its operations ) and of our sanctification and union by it unto christ our lord , and our incorporation and entrance into this heavenly linage . and these are faith , some degree of it ; i. e. gladly receiving the word act. 2. 41. called also obedience to the word , see act. 8. 12 , 13 , 37. comp . v. 16. 17. eph. 1. 13. jo. 17. 39. not rejecting the counsel of god luk. 7. 30. believing gods justification of the ungodly . rom. 4. 5. and repentance for sins past , intending to live no longer in them , see heb. 6. 2. 1 pet. 3. 21. ( yet which also , both faith and repentance , are the gift of god , see eph. 2. 8. 2 tim. 2. 25. act. 16. 14. tho the first cometh ordinarily by hearing ; where ( by gods mercy ) the gospel is preached rom. 10. 17. and the second by the first . jonah 3. 5. upon which two christ hath appointed baptism to be administred by his substitutes ; and the holy spirit at the same time by himself conferred , see jo. 7. 39. eph. 1. 13. gal. 3. 2 , 13 , 22. act. 2. 38. -19. 2. -5. 32. luk. 11. 13. first then at our baptism , ( upon faith and repentance ) ps 45. 10. we begin to be born again of water and of the spirit ; but not so , as presently quite cashiering the image of the former adam ; but as being now a compound of an old man , and a new ; or of a body and soul from adam called the flesh , and of a spirit from christ ; i mean not that contradistinguished to the soul , 1 thess. 5. 23. where by the spirit seems to be meant the rational intellective part or soul , see 1 cor. 2. 11. act. 7. 59. luk. 23. 46. by soul the 〈◊〉 and sensitive part or soul : which is also used for to signify life , but i mean a spirit superadded to this natural spirit . see 1 cor. 14. 14 , 2. where there is a spirit in us plainly distinguished from the natural faculty of the understanding , which operated when the understanding was quiescent , see v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see rev. 1. 10. 1 cor. 12. 10. &c. the spirit of man being the soul of a natural man : besides which the apostles had another spirit searching all things , &c. as christ also is compounded of two natures ; the human and divine act. 10. 38 , yet is the one of these dying in us by degrees , as the other grows ; and we are putting off , mortifying , crucifying the one , and putting on and renewing the other day by day . rom. 6. 6. col. 3. 5. gal. 6. 14. 2 cor. 4. 16. rom. 12. 2. eph. 4. 22 , 23 , 24. whilst there is a perpetual combate between them ; the spirit lusting against the flesh ; and the flesh against the spirit gal. 5. 17. until we are perfected , which is not attained in this life . yet here the elder man is serving the younger ; provided that we do not wither , and fall away from grace ; and dy again to god. and by reason of this double ( outward and inward ) man that is in us ; it is that the apostles , where they tell us that we are dead to sin , &c. yet exhort us also to dy to sin , see rom. 6. 2. comp . 12. 1 pet. 4. 1. comp . 1 pet. 2. 11. and that the saints where they give thanks , do also pray for a deliverance . now in this our renovation made by certain steps and degrees , this spirit derived from christ operateth and produceth the image of christ first in our soul ; and then afterward in our body . after the same manner as it was in christ himself ; who first had grace in his soul with passibility in his body till he died ; after which that also was glorified by the same spirit . here therefore it begins in this life by its mighty working col. 1. 29. 2 cor. 9. 14 , 15. to transform and renew us , rom. 12. 2. eph. 4. 13. gal. 2. 19 , 20. eph. 3. 16 , 17. phil. 1. 21. residing here ( after faith and repentance which are certain preludium's and foregifts also of it , see matt. 16. 17. 1 cor. 12. 3. 1 jo. 4. 2. and are increased in us proportionably as it is , ) bringing all its rich graces with it , mentioned 1 cor. 12. 3 , 8. &c. 1. illuminating and inspiring and renewing knowledge in the understanding , in vain ( without it ) sought by us any other way ; therefore called the spirit of truth , see jo. 16. 13. 1 cor. 2. 10. &c. 2 pet. 1. 21. 1 jo. 2. 20 , 27. and of prophecy . rev. 9. 10. -12. 17. 1 jo. 5. 10. 2. sanctifying the will and affections ; therefore called the spirit of holiness ; first quenching ( there ) all worldly desires ; and satiating the soul instead of them , see jo. 7. 37 , 39. -4. 14. 2. begetting an ardent and unsatiable love of god , and fervency of praier and obedience to all his commands ( written by it in our hearts ) out of love , such as was in christ. matt. 5. 6. ps. 40. 8. rom. 5. 5. 2 tim. 1. 7. 2 cor. 3. 6 , 7. rom. 8. 26 , 27. 3. producing greater joy in and desire of sufferings . ( in imitation of our savior , ) for his , for gods , for the truths sake ; which truth this spirit seals unto us . 1 thess. 1. 6. rom. 5. ●… . heb. 10. 34. act. 5. 41. phil. 1. 29. 2 cor. 12. 10. col. 1. 11. 2 cor. 11. 23. i more , his minister , &c. 2 cor. 5. 14. lastly , comforting alwaies by begetting a lively hope , by witnessing to us what we are and sealing what we shall be , gal. 5. 5. 1 pet. 1. 3. jo. 16. 17. rom. 8. 16. 2 thess. 2. 16. gal. 4. 6. 1 jo. 3. 24. eph. 1. 13. all which graces now are the image of christ stamped on the soul , called partaking of his holiness heb. 12. 10. and being created after god in righteousness . eph. 4. 24. but yet this image of , or union with , our savior in the soul is not perfect neither in this life : therefore called , first f●…uits only of the spirit , and tast of the heavenly gifts , and the powers of the world to come ; an earnest and seal of something to be had more fully hereafter , a fountain springing up , and a sowing to everlasting life , a progress from glory to glory , see rom. 8. 23. heb. 6. 4 , 5. 2 cor. 1. 22. -5. 5. ●…o . 4. 14. gal. 6. 8. eph. 1. 13 , 14. according to which those prophecies of the effusions of the spirit , which are fulfilled in part upon our saviors first coming , yet seem not to have their full accomplishment till his second appearing , which in those texts is joyned with the first . see act. 2. 17 , 18. comp . 19 , 20. joel 2. 28. &c. comp . joel 3. 2. &c. mal. 3. 1. &c. comp . mal. 4. 1 , 5. esai 40. 3 , 5 , 10. and the plentiful flowing of those waters of life ( our saviors ordinary metaphor in st johns gospel for the spirit ) which shall be from the temple or the throne of god , and the lamb , mentioned rev. 22. 1. -21. 6. ezec. 47. 1 , 3. &c. joel 3. 18. ezec. 13. 1. -14. 8. ps. 36. 8 , 9. ( for all these prophecies wonderfully accord ; and speak of the state of the new world yet to come ; expressing heavenly things by earthly , and the truths of the gospel veil'd under the ceremonies of the law ) must needs be understood of the fuller communications of the holy spirit yet to come . blessed be god for his unspeakable gift ! the next operation of this spirit is upon our body , but upon this ( as upon our saviors ) not till the blessed resurrection , when we shall begin to bear the image of the heavenly adam as we now bear the image of the earthly , 1 cor. 15. 49. and this vile body shall be changed , and made like to his glorious body ; like it , i mean not , as it appeared after his rising again , to his disciples , with a wound to thrust ones hand in , eating and drinking , &c. ( where to shew the truth of his resurrection , that it was the same body that was crucified , he was glad to veil the glory of it . ) but as it appeared to st. paul in the way to damascus , which glory struck him blind , act. 9. 3. comp . act. 22. 14. or as to st. stephen the reflection of which made his face to shine as an angels , or as moses's in the mount : or to his disciples matt. 17. 2. at his transfiguration : where god to qualifie the sad relation of his sufferings gave them an anticipated sight of that glory , which in the apparitions after his resurrection was necessary to be eclipsed : upon which moment of beatifick vision , his transported disciples quite forgetting all former relations to the world would gladly have set up there their perpetual abode . or as it appeared to st. john , rev. 1. 13 , 17. at the sight of whose majesty that beloved disciple fell at his masters feet as dead , &c. and after our body is thus made glorious as his in the resurrection ; it shall also have an ascension just like his . our bodies caught up in the clouds , &c. 1 thess. 4. 17. as his was . act. 1. 9. and when this perfection is produced in the body as well as the soul , then it is that we are properly called the sons and children of god ; being the children of the resurrection , luk. 20. 36. as is also noted of our savior . and as the angels from their spirituality like god are called his sons , job . 1. 6. so , is at that time said to be our adoption . rom. 8. 23. the regeneration ; the restitution to the state before sin ; the manifestation of the sons of god , see matt. 19. 28. act. 3. 21. rom. 8. 19. comp . with 1. 4. rev. 21. 7. and mean while our life said to be in christ , to be hid with christ in god. col. 3. 3 , 4. 1 jo. 5. 11. for this state was such a longing of the apostle to attain once the resurrection ; such a waiting of the saints for the coming of the lord ; such a groaning and being burdened in this earthly tabernacle , not to be shut of it and have none ; but to be clothed upon it with another house from heaven , see phil. 3. 11. 1 cor. 1. 7. 2 pet. 3. 12. 2 cor. 5. 1. &c. rom. 8. 23. the same individual this shall be ( which our savior kept his wounds to shew ; and perhaps will do for the honorable marks of his sufferings , see rev. 1. 7. rev. 5. 6. he appearing in glory with them ) but by the operation of the spirit of the lord , 2 cor. 3. 18. strangely changed . for we sow not in the grave that body that shall be , 1 cor. 15. 37. no more saith st. paul then the seed we sow in the field is the flower , or plant that comes of it ( who can guess at the beautiful colors of a tulip , by looking on its seed ? ) therefore the apostle speaks of the body raised as a superstructure upon this , 2 cor. 5. 4. as the seed is clothed upon by the flower or the tree ; sown then in shame , it shall come up glorious ; weak , come up in power : natural , come up spiritual . 1 cor. 15. 42. for there are bodies spiritual , and we know not but the angels are such : so spiritual as that there shall be no more belly , at least as for meats , nor no more meats for it . 1 cor. 6. 13. as moses and elias here for the 40 daies they enjoyed gods presence , needed no food . there shall be no flesh nor blood . 1 cor. 15. 50. no heaviness , 1 thess. 4. 17. nor grosness , luk. 24. 31. jo. 20. 19. and so no sensual pleasure suiting to corruptible substances ( of which for the most part some foregoing pain is the parent ) luk. 20. 36. what then shall we be ? like angels ; nay like the son of god the second adam , our father ; like him when he shall appear in his greatest glory 1 jo. 3. 2. but what this likeness shall be we know not yet ; nor how far the spirit shall be united to us , in similitude of that unity which christs human nature now hath with the deity , but as in some kind we are now partakers , so much more then shall we be , of the divine nature , 2 pet. 1. 4. nay filled with all the fulness of god. eph. 3. 19. glorious in body , esai . 13. 12. and enriched with all knowledg , wisdom , holiness , joy , security in soul , after the similitude of that wisdom , and holiness , and glory , which christs humanity hath received from the deity ; some beams of that sun being united to us , the body of which dwells in him . col. . 2. 9. jo. 17. 21 , 23. to whom be all preeminence and glory for ever by all the partakers of his glory ! o foelix culpa ( said one ) quoe talem meruit habere redemptionem . ad aliquid majus humana natura perducta est per peccatum ! and god permitted that great evil of mans fall to raise him to a far greater honor : finishing all his works in goodness and mercy . meanwhile as not we , so neither is our savior , compleat every way before our resurrection ; being without us , a head glorified without its body . therefore is the church called his fulness , eph. 1. 23. and as his glory , so his sufferings , in as much as part of hers are yet behind , are said not to be yet compleat . col. 1. 24. and so he is said now to love the church , to nourish and cherish her out of the love he bears to himself ; for none ever hated his own flesh . eph. 5. 28. especially the head , in which are placed the senses for the good and defence of the whole body , that is most sensible of any thing that happens unto it , see act. 9. 4. and more watchful in providing for it . therefore is this his love to her noted to be greater , a more merciful , faithful , compassionate love , from his being the second adam , and undergoing the experience of like infirmity , then the blessed angels ; or as he as god , was ( if i may so say , ) capable of . see heb. 2. 17 , 18. we being now the travail of his soul , esai . 53. 11. for whom he endured the birth-throes of death , act. 2. 24. and therefore he , as a pained mother , the more loves us according to his sufferings for us . whose strait and intimate connexion and tye unto us , in respect of this his second adam-ship , the holy ghost in the scriptures hath expressed in all the nearest and dearest relations , that can easily be fancied , styling him and us , in a new creation or regeneration , ( where christ is all in all . col. 3. 11. as adam in the former ) father and children , he being made after the perfect image of god , and we after his . he heir and lord of all things , and we by him . who having lost our former title to the creatures by the fall of adam , and upon this the use of many of them restrained , have now a new right established thro him . they being sanctified , as it were , now again by a new word of god in this new creation : as they were in the first ; and both thro christ ; by which they are all free , all clean upon prayer , thanksgiving , and alms , to all his seed ; tho still unclean to all the rest ; see rom. 14. 14. 1 tim. 4. 3. tit. 1. 15. rom. 4. 14. heb. 2. 5. luk. 11. 41. 1 cor. 3. 21 , 23. -7. 14. comp . tit. 3. 5. see col. 1. 15. rev. 3. 14. heb. 1. 2 , 3. heb. 2. 5. gal. 6. 15. rom. 8. 29. 2 cor. 5. 17. eph. 2. 10. eph. 4. 24. col. 3. 10. esai . 9. 6. -53. 10 , 11. heb. 2. 13. jo. 3. 3 , 4. ps. 22. 30. husband and spouse . a priviledge and relation to the son of god which we shall have beyond the blessed angels , a similitude of nature being only capable of this . for where are the angels called the bride , the lambs wife ? see rev. 21. 9. eph. 5. 25. &c. 1 cor. 6. 13 , 15. &c. in which relation we are said to be members of christ , not only as the hands or feet are of the body natural , but as eve was of adam , of his flesh and of his bones : and to be one spirit with christ , as adam and eve were one flesh . of which espousal and union of the church with christ , the institution of marriage was but a figure and type . and adams saying to new made eve ; this is now made bone , &c. gen. 2. 23. but a prophecy ; and her being made out of adams side , but an allegory of the churches springing out of christs side , pierced on the cross , ( so much observed by st. john. jo. 19. 34 , 35. 1 jo. 5. 8. that water and blood , which came from thence first begetting , jo. 3. 5. and then nourishing , jo. 6. 35. the church his spouse ) . and mans being made head of the woman , but an emblem of christs being head of the man , 1 cor. 11. 3. that is , of mankind his spouse : whom , according to the ancient custome of not receiving a dowry with , but paying one for the virgin gen. 34. 13. exod. 22. 16. christ is said to have bought with a dear price , 1 cor. 6. 20. even by giving himself for her eph. 5. 25. that hereafter she should be wholly for him . but yet tho she is betrothed already by the pledge of the spirit , yet the marriage is not consummate , nor to be celebrated but in paradise ; where the first was . this second eve being as yet but in the forming , as it were , out of a crooked rib by the hand of god ; gen. 2. 21 , 22. in cleansing , and purifying , and making white , forgetting her own people and her fathers house . ps. 45. 10. so reproachful unto her future splendors , &c. that she may be presented , at that day not having spot or wrinkle , or any such thing , a chast virgin , &c. see 2 cor. 11. 2. eph. 5. 27. in dressing and putting on her wedding garments , that she may not be found naked ; as , upon her fall , she was in paradise . see 2 cor. 5. 3. rev. 3. 18. rev. 19. 7 , 8. -16. 5. matt. 22. 11. head and members . this every where occurring . root and branches . the new stock into which we are ingrafted and planted by baptism , see jo. 15. 1. &c. rom. 6. 3 , 4 , 5. -11. 17. -15. 12. foundation and building : built up a temple , to be no more profaned and defiled , 1 pet. 2. 4 , 5. 1 cor. 3. 16 , 17. 1 cant. 8. 9 , 10. rev. 21. 9. 10. eph. 2. 20 , 21. and christ the corner stone , in whom the two side-walls of jew and gentile are joined . eph. 2. 14 , 15. elder and younger brethren , in respect of god our common father . jo. 20. 17. the honor of which we shall the more value , when we consider such a a contemptible prodigal , upon this relation only , so royally entertained . luk. 15. called also the first born consecrated to god for the rest . the first fruits ; which under the law represented the whole . rom. 11. 16. 1 cor. 15. 20. rom 8. 29. hence all thing done by him , from these relations we have to him , are said also to be done by us . received by him to be received by us , done to him , to be done to us ; and done to us , to him . so we now dead to sin . rom. 6. 1. to the law . rom. 7. 4. col. 2. 20. to the world , the affections to it , gal. 6. 14. now risen , col. 3. 1. now ascended and sitting in heavenly places . eph. 2. 6. sons of god , heirs , gal. 3. 27. see matt. 25. 40 , 45. hence all gods promises are fulfilled unto him , first in his human nature ; and then descend only from and thro him , to us . and all that we return , ( blessings ; prayer , &c. ) ascend and are acceptable only thro him , and for his sake , to god. eph. 1. 6. -3. 21. but we must know , in this our new creation and parentage , that ( we being once created , ) in all the business of our salvation ; as god worketh in us , so we work together with god ; that there is a concatenation and conspiring of gods grace and our will. that as this new image of god is formed in us by his spirit , so by our endeavors ; and that there is a configuration as effected by him , so required of us . a configuration to all his vertuous and holy life here ( many singular patterns of which are set down before ) a configuration to his sufferings and death , phil. 3. 10. as it is , first in our baptism , and for sins after baptism ought to be in the painful fruits of repentance , abstaining from worldly pleasures ; using the body hardly , &c. which are therefore called mortifications . a configuration to his resurrection and life after it ; in having our conversation in heaven , phil. 3. 20. living to god only , no more to affections of this life ; ever worshipping , praising , loving , admiring , glorifying , offering up , and dedicating our selves to god. for so saints live that are dead . see rev. 4. 8. &c. -5. 9 , 12. &c. -7. 9. &c. quicquid gestum est in sepultura , resurrectione , &c. ita gestum est ut configuretur vita humana quae hic geritur . for our participation of christs merits is only by being his members ( they can be communicated to none else ) ; and our being members necessarily implies conformity , ( in actions , suffering , &c. ) to the head. for that one should suffer and not the other is quite contrary to the nature of members , 1 cor. 12. 26. and argues schism in the body . should any member therefore so presume on the obedience or sufferings of the head , as that himself now needs nor suffer nor obey ; such a one without bearing its part and proportion therein , col. 1. 24. either never was , or is ceased to be , a true member . christ did nothing for our salvation , which we are not for it , in some sense , to do also our selves . gal. 6. 14. -9. 19 , 20. chap. vii . jesus christ the melchizedechical holy priest , passed into the heavens , and making intercession , &c. for ever for us with god. god being of infinite holiness and purity , to shew his hatred against sin , would not admit the approach of sinners into his sanctuary and presence ; nor accept ( immediately ) of their praiers and service offered to him : which , if any , after discipline was settled , should have presumed to do , they were no less then to dy for it . see lev. 3. 10. 1 sam. 6. 7. numb . 4. 15. -16. chap. job 9. 31. -42. 8. but yet being of infinite mercy too , not to shut out sinners thus from all commerce with his goodness , he selected ( from the beginning ) some singular persons , taken from the rest of men [ no man taking this honor to himself but he that was called of god , heb. 5. 1 , 4. ] and being first anointed , consecrated , and sanctified after an extraordinary manner , and cleansed with great ceremony ( after the more express delivering of his pleasure in the promulgation of the law , see exod. 29. chap. lev. 8. 12. ) who should be ordained for men in things pertaining to god , heb. 5. 1. -2. 17. who should have the administration of holy things , and nearer access to gods presence ; should bring unto the lord the peoples gifts and offerings ; heb. 5. 1. make attonement and reconciliation for their sins and errors , &c. heb. 2. 17. heb. 5. 2. amongst which ministers of the sanctuary some were kept at a greater distance ; as the levite : who had the charge of the tabernacle and the vessels thereof , and was to minister to the priest , but might not come nigh the vessels of the sanctuary or the altar : [ that they dy not . numb . 18. 3. ] some approached nearer as the priest ; ( confined to aaron and his seed ) who had the charge of the sanctuary and of the altar ; who were to preserve themselves continually undefiled , lev. 21. 1. &c. and amongst them , all such to be excluded from attendance , as had any corporal blemish , tho but a squint eye , or a flat nose , or a dwarf . lev. 21. 18. &c. ( the same perfection being required for the sacrificer that was for the sacrifice , lev. 22. 20. ) to whom only it belonged , to offer the daily morning and even sacrifice , and all other the peoples offerings upon it , and to make attonements for them ; to sound with trumpets ( which none else might use ) over the burnt and peace-offerings ; [ that they might be for a memorial to the people before the lord. numb . 10. 10. ] in sin-offerings to carry some of the blood into the outer sanctuary , and to sprinkle part thereof before the lord before the veil , and to put also of it on the horns of the altar of incense before the lord : morning and evening at the time of the sacrifice , to burn incense before the veil upon the altar of the sanctuary ; to dress the lamps morning and evening , and every sabbath to renew the shew-bread before the lord ; to discern between clean and unclean ; holy and unholy : at the coming out of the sanctuary , lifting up their hands towards the people , and putting gods name upon them solemnly in a set form numb . 6. 6 , 24. &c. 2 chron. 30. 27. ecclus. 50. 5 , 19. &c. 1 chron. 23. 13. to give the sacerdotal benediction ; and as solemnly to bless , so also to curse . deut. 27. 14. this for the priest. but the high priest approached yet nearer to the lord , much distinguished from the rest in his typical garments , who once yearly , on the grand day of expiation , was to enter within the veil into the sanctum sanctorum before the glory of the lord , appearing between the cherubims ( he first making a cloud of incense , ) and there to present and sprinkle with his finger 7 times upon the mercy-seat it self , and seven times on the floor before it . lev. 16. 14. the blood of the sacrifice made for the priest and the people before the lord ; and to make attonement with it for the priests , and for all the people ; and not only for them , but also for all the holy things ; the tabernacle , the holy sanctuary , the altar it self ; to purge and resanctify , and ( as if god was also displeased with these for sin ) to reconcile them lev. 16. 20. with blood ; to hallow them ( saith the lord ) from the uncleannesses and transgressions of the children of israel in the midst of whom they remained ; such a contagion is our sin to the whole creation . see levit. 16. 16 , 19. and when he went in , he was to bear the names of the children of israel engraven , and upon his two shoulders , and again engraven like the engraving of a signet upon the brestplate of judgment upon his heart , [ for a memorial of them before the lord continually . exod. 28. 12 , 21 , 29. ] he was also to have engraven upon the front of his miter in gold , holiness unto the lord. [ and it shall be upon aarons forehead that he may bear the iniquity of the holy things of the children of israel . see numb . 18. 1. lev. 16. 16. and it shall be alway upon his forehead , that they may be accepted before the lord. exod. 28. 38. ] and besides these urim and thummim were likewise to be upon his heart ; and in any thing doubtful the people were to repair unto him , and he by urim was to ask counsel for them before the lord , and according to his word they were to do . lastly , the benediction of the people was in a special manner conferred by him . see lev. 9. 22. ecclus. 50. 5. &c. therefore in this ceremony twice ( viz. after the ending of the sacrifice , and again after his coming out of the sanctum sanctorum ) he solemnly in gods name blessed the people . see lev. 9. 22 , 23. upon aarons first solemn blessing them , fire came out from before the lord to abide on the altar for ever , vers . 24. now what was said before of the levitical sacrifice is here to be said again of the legal priests . they continuing sinners as well after , as before , their consecration ; and offering for their own faults , as well as for the peoples , heb. 5. 3. ( a sinner for sinners ) were in themselves ineffectual intercessors before god ; and , as it was impossible for those sacrifices to take away sins , so for such priests ( being sinners and daily consorting with sinners , and free from , only some , not all defilements ) to make any attonement ; but only in relation to , and as types of , the other priest to come , who only was without blemish , holy , undefiled , and separate from sinners . heb. 7. 26. add to this that the service they did in this office , was very incompleat ; for they were not intercessors before the lord for all nations , but presented only the names of the twelve tribes of israel ; and for them they knew not every ones diverse confessions and requests ; nor were able to make particular recommendation of these . or if to recommend , yet had no ability to help subnexed to their intercession for them : which ( we shall shew ) . is a priviledge of the true priesthood : which is alwaies joined with royalty and power . they entred into the divine presence but once a year , and presently came out again , did not abide , and wait , and sit down there , to be perpetual advocates with god for the people . and then the place , they went into , was not the true sanctuary which the lord pitched heb. 8. 2. who , tho he is every where in his essence , yet is he only in heaven as his dwelling place . 1 king. 8. 39. then hear thou in heaven thy dwelling place . the place of the appearance of his glory and majesty , of his court and attendants ; of his throne where he gives audience unto all his creatures , is there . but their sanctuary served only unto the example and shadow of heavenly things . heb. 8. 5. and the glory in it was but a shadow of his glory . 2 cor. 3. 10 , 11. lastly , the requests , they made in it , were rather about temporal then eternal things , about present and corporal , not future and spiritual . no new canaans for us , no new jerusalems ; no new eternal places of rest prepared by them ; no conferring also on all the people their brethren , that sacerd●…tal honor to wait for ever on god in his holy temple , which is the complement of all our felicity . these benefits were reserved to crown the intercessions of another high priest , of an higher order . in the fulness of time therefore came the substance , of whom these were types ; 1. as a sacrifice without spot , so a sacrifice without sin ; pure , without all blemish , not a bone of him broken , unharmable , undefiled , separate from sinners ; not after a while decaying , but continuing for ever , at this day , at this hour ; the same yesterday and to day and for ever . heb. 7. 24 , 26. -13. 8. 2. tho thus perfect and perpetual ; yet ( which is strange ) 1. one of our selves : a man as we ; raised up from the midst of us ; of our brethren . deut. 18. 15. for this was altogether necessary for such an office , in which he was to be the representative of his brethren . therefore the legal high priest appeared before the lord , not only in his person like unto them ; but with all their names engraven upon his brest ; and this ( saith the text ) for a memorial of them before the lord continually , exod. 28. 12 , 21. and therefore the apostle puts in the definition of an high priest , heb. 5. 1. [ taken from amongst men ] . 2. again , one he was that was to be compassed with infirmity , ( for a while at least ) ; that standing before the lord he might have all compassion in him toward those , for whom he officiated ; might be the more earnest ; the more constant , and diligent ; and know how more tenderly to present to the holy majesty the temptations , the miseries himself had experienced ; and they also might have more confidence to commend their suits unto him , as being their brother ; and once , as they , straitned . therefore 't is a rule , heb. 2. 11. [ he that sanctifieth and those who are sanctified are all of one ] and therefore this priest , for as much as the children were partakers of flesh and blood , did also himself likewise take part of the same , v. 14. not the nature of angels but of man , v. 16. and was not ashamed to call them brethren , ver . 11. and to be made like unto them in all things , v. 17. and that for the foresaid ends ; that he might be merciful , be faithful , unto them . heb. 2. 17 , 18. -5. 1 , 2. -4. 15. besides : before gods justice no intercession could be effectual without merit ; ( therefore mediation of sinners for sinners profits not ) nor no merit , but in a condition and nature liable to temptations and sufferings ; ( at least such merit not serviceable in the behalf of men , where his merits are not in the same kind , as their demerits were ; ) and therefore there is the same reason of the humanity of our savior , for his being a priest , as for his being a sacrifice . 3. thus being man , and man clothed with infirmity ; fitted for this office ; he was not appointed by himself , but called ( as other priests were ) to this office ; and anointed by god. heb. 5. 4 , 5. heb. 3. 2. 2 pet. 1. 17. act. 10. 38. but far more glorified and honored in it , then any before him ; god now anointing a priest once , and for all ; heb. 7. 28. and not to the same order , of which the former were ; ( in many things , as is shewed before ) deficient , but to the very best , that of melchisedeck , i. e. a priesthood everlasting and royal ; and that had power joyned with intercession ; and the honor of sitting down by him , to whom he officiated . for this man was counted worthy of more glory then any before , as being the builder , and afterward , upon its ruin , rebuilder , of this house over which god thus made him lord. heb. 3. 3. thus made a priest ; now let us view the exact discharge of his office in the several parts thereof ; and first the priests office ( for expiation of sin , &c. ) being first to offer the sacrifice ; and then to carry the blood thereof into the sanctuary , and there make an attonement and intercession with it for the offenders . he therefore first offered the sacrifice , a sin-offering upon the altar of the cross , such as never priest offered before him : neither for the worth of it ; being all-sufficient , ( never any more sin-offering required after it , nor never any beneficial before it , but only thro it ) : nor for the nearness and dearness of it to the sacrificer . abraham , the rigidst example we have , only offering to offer his son ; but this priest offered himself , and that voluntarily , and that coming out of the bosom of his father , from the glory he had with him long before the world ; i. e. coming out of the sanctum sanctorum to do it : ( as wanting something when he was there before ( notwithstanding those rivers of blood of bulls and goats that were shed before ) with which to appease his fathers justice ) out of the infinite love he bare to sinners . [ now once , saith the apostle , in the end of the world he appeared to put away sin by the sacrifice of himself , heb. 9. 26. ] and that sacrifice of himself by himself offered . see heb. 7. 27. eph. 5. 2. jo. 10. 17 , 18. but his high , and that melchisedechical i. e. eternal , priesthood did not so much consist in this transitory act at the altar , which any priest might execute ; but in the second carrying and appearing with the blood in the sanctum sanctorum before the lord , &c. only performed by the high priest. therefore the apostle placeth upon him priesthood after melchisedecks order ; which could not be till he was king as well as priest ; not till after he was first risen from the dead , and made perfect ( at which time also he was made king and lord ) when ascended and made higher then the heavens , he had now no more conversation with sinners ; was harmless , i. e. no more to be hurted ; undefiled , i. e. that needed not to intermit , for this at any time , his office . see heb. 7. 26. when , as before he had become weak , suffered and dyed for us , so now he lived for evermore ; and was set down on the majesty on high , in the sanctuary which the lord had pitched ; and there had received all power , to help , to protect us ; all gifts to showre down upon us . we have such an high priest ( saith he ) : such an high priest becomes us . in this was his honor and glory above all priests before him : and in this the certainty of our salvation ; when he is not only the meritorious cause , but the efficient ; nor only the price , but author of it . see heb. 5. 4 , 5. comp . 9. heb. 5. 5. comp . act. 13. 33. and ps. 2. 7. comp . 8. ask of me , &c. heb. 5. 9 , 10. being made perfect , called &c. heb. 6. 20. forerunner , made &c. see heb. 8. 1 , 2 , 4. and 7. 26. ps. 110. 4. comp . 1 , 2. heb. 8. 6. such a ministry following such a mediatorship . ) our saviors death perfected his oblation indeed but not his office ; nor , our salvation . and it is since that , that he daily procures , as we repent and believe , the application of the meritorious sacrifice to us , which he then made for us ; and we are said no less to be saved by the sprinkling of his blood , which is done in the sanctuary now continually ; then by the shedding of it which was done on the cross. see heb. 12 , 24. ●… pet. 1. 2. heb. 9. 19 , 23. -13. 12. the price of our redemption was then laid down sufficient to satisfie justice , but not yet carried in and accepted by grace : ( for tho the sacrifice was sufficient for all , yet it is effectual only to some [ i. e. believers ] ; for whom as it was provided at first by meer grace , so by meer grace the satisfaction thereof ( being none of theirs ) is to them applied , heb. 2. 9. ( from whence gods free grace , notwithstanding our saviors merits , is so often put for the cause of our salvation , see rom. 4. 4 , 16. ) before the throne of which grace he now went to appear with it . but then many things there are , besides the expiation of sins past , also necessary for the compleating of our salvation ; which we are said to owe chiefly to our saviors intercession : therefore , as we find our justification and remission of our sins ( committed before our conversion ) ordinarily imputed to christs death and resurrection ; so , our salvation ; all the strengthning of us in our new life ; that abundance of grace whereby we now serve god ; our consolation and protection in all afflictions , from all our enemies , in the service of him ; the remission of our sins , when after baptism and conversion relapsing into any faults , &c. are ascribed to our saviors living evermore in this office of intercession , and to his sitting now at gods right hand with all power . see 1 jo. 2. 1. rom. 5. 10. -8 , 31. yea rather that he is now at the right hand , &c. and who now can separate ? for he is able to the uttermost . heb. 7. 21. jo. 14. 10. this , that we may not so look on the past benefits of our savior , as not also to acknowledge , give thanks , and rejoyce in his present service for us ; ( which remainder of service to be performed after his passion he seems to intimate in that somewhat obscure speech to mary magdalene . jo. 20. 17. touch me not for i am not yet , &c. i. e. the time of embraces and your full enjoyment of me is not ( as you suppose it is ) yet come , see rev. 19. 7. for all my business is not done , &c. ) and may behave our selves as gratefully toward one from whom we have received so rich favors ; so also dutifully towards one , on whom we depend for more . now then to view in order the several offices this high priest after his sacrificing did and doth for us : first then ( the holy priest entring into the sanctum sanctorum thro the vail ) so the flesh of the son of god , being a vail , heb. 10. 20. which contained within it , and hid , his deity , was then rent , and this holy priest now thro it , heb. 9. 12. reentred into his former majesty and glory before covered by it . again upon the renting of this vail , matt. 27. 50 , 51. presently that in the temple , that severed the holy from the most holy , place , was rent also ; by which , ( the place within being now laid open and made common ) was signified both a voiding of that former service of the levitical high-priesthood ; and that the way was now admitted for this new priest , having already slain his sacrifice , heb. 9. 8. into another true sanctuary , into a sanctuary of the lords own erecting , not at all made with hands ; higher then the heavens ; to which sanctuary he passed thro the outer tabernacle of these ( which likewise was not made with hands ) see heb. 8. 2. -7. 26. -9. 11 , 24. of which supercelestial sanctuary both that which was pitched by moses , and that built by solomon were representations ; figures , examples , shadows , heb. 9. 23 , 24. -8. 5. both made ; one according to the pattern shewed to moses in the mount , where moses saw god as in a sanctuary : see ps. 68. 17. and god is said to descend upon it : exod . 34. 5. -33. 21. as afterward upon the other , in a cloud to speak with moses ; the other to david 1 chron. 28. 19. in a design . of which heavenly sanctuary we may have a divine sight a far-off from the several visions and apparitions of gods glory : both those in the old testament , see esai . 6. 1. ezech. 1. 4. -10. 1. &c. and those in the new to st. john. for 't is worth the noting that not only gods glory on the mount to moses , ps. 68. 17. but in the heavens to st. john , appeared still as in a temple , or sanctuary , see rev. 6. 9. -7. 15. -8. 3. -9. 13. -11. 1 , 19. -13. 8. -14. 15 , 18. -4. 5 , 4. where is mention of the court , of the altar of burnt-offerings . rev. 11. 1. and 6. 9. of the altar of incense ; upon which were offered incense together with the saints prayers , see luk. 1. 9 , 10. comp . rev. 8. 3. of the ark of the covenant ; upon the top or covering of which was the mercy-seat , or propitiatory , or throne of grace . for the ark , cherubims , &c. did alwaies represent a throne or triumphant charet ; which besides the cherubims ( winged for flying , and footed in such a manner for running ) , had wheels also , for which see ( besides ezek. 1. chap. in whose visions were oftentimes removals of this charet or throne from place to place , and dan. 7. 9. ) 1 chron. 28. 18. where the ark is called the charet of the cherubims . the cherubims ; the 4 beasts ( the same with ezekiels and esaiahs ) by whom gods throne was supported , of all creatures his nearest and most vigilant rev. 4. 6. ezek. 1. 10. attendants ; who gave out gods orders to the rest of the angels rev. 15. 7. of the candlestick with 7 lamps of fire burning before the throne ; the representation of the holy ghost as appears by rev. 1. 4. -5. 6. ezek. 4. 2 , 10. comp . with 6. act. 1. 3. and , ( which never appeared in the former visions of the old testament ) of a lamb that was slain before the throne ; and about the throne on either side of it of 24 presbyters in a semicircle , sitting on seats representing the church triumphant : and the session of the president and the elders in the jewish synagogue or consistory ; and afterward of the bishop and his presbyters in the christian churches : these encircled with a guard of millions of angels rev. 7. 11. rev. 5. 11. habited all like priests as also our savior himself was in another vision , rev. 1. 13. exod . 28. 40. in linnen garments to the foot , white and resplendent ; and girt about the paps , crowns on their heads . see exod. 28. 40. like those of the priests for ornament and for glory : bearing his name on their foreheads , rev. 22. 4. ( as the high priest did holiness unto the lord ) palms and instruments of musick ; and vials full of incense in their hands , celebrating divine service in this temple ; praising god , and the lamb ; and offering to him ( as the clergy here do ) the praiers of the saints ; praising the lamb for the redemption of themselves , and of mankind . rev. 5. 9 , 10. comp . with 1. 6. ready to comfort john about the power of the lamb , rev. 5. 5. and to instruct him concerning his suffering brethren . rev. 7. 13. see rev. 4. 4. -6. 11. -7. 9. -15. 6. having thus made a description of the place , ( the heavenly sanctuary and the propiatory or throne of grace there , over the ark compassed with 4 cherubims , &c. ) according as the lord jesus was pleased to represent it to st. john : here first now let us imagine to enter and present himself this great high priest soon after his work finisht upon the altar of the cross ; such as he is described , heb. 7. 26. holy , unharmable , undefiled , separate from sinners , needing no washing first , as the legal did ; arrayed with all the truth and substance of those things , which were typified by the ornaments of the legal high priest , bearing our names upon his shoulders . esai . 53. 6. -9. 6. esai . 63. 9. and again engraven as a signet upon his heart , according to cantic . 8. 6. hagg. 2. 23. for a memorial of us before the lord continually . exod. 28. 12 , 21. having engraven upon his miter holiness [ pure and never stained ] unto the lord , that so his holiness may bear the iniquities of our holy things , and we in and by it may be accepted before the lord ( he being made unto us wisdom and righteousness and sanctification and redemption . numb . 18. 1. exod. 28. 38. 1 cor. 1. 30. rom. 5. 19. ) appearing again a priest with the restord urim and thummim ezra 2. 63. upon his heart , light and perfection ; perfect wisdom and perfect righteousness ; opening the book of all gods secrets , and shewing them , as he pleaseth , to his brethren , rev. 5. 5. -1. 1. numb . 27. 21. by the holy ghost , jo. 16. 13 , 14. as it first hears and receives from him . thus passing thro the outer sanctuary of the heavens , heb. 9. 11. whilst it is proclaim'd before him , behold the lamb of god , &c. my servant whom i have chosen : my beloved in whom my soul is well pleased , let us imagine him , i say , in such equipage to appear in this sanctum sanctorum before that mercy-seat , that throne of grace , and to appear in the presence of god there , not for himself , but for us , saith the apostle , heb. 9. 24. -8. 1. for himself had that glory there with his father before the world was , and came down out of his bosom for this purpose ( for he that would ascend thus must be such a one that descended first ) that he might return thither with these new engagements upon him , with a great many names besides his own , new relations and new kindred , entring in thither now for his poor brethren . thus entred , first into this sanctuary he carries with him not only the blood , but the whole sacrifice , being restored unto him , ( after he had offered it as an entire holocaust , and poured out all the blood thereof at the foot of the altar ) to offer it here a second time to the acceptation of his father . see heb. 8. 3. comp . 9. 7. carries it with all the wounds , and piercings made in it as honourable marks of his sufferings , and remembrances thereof to his father , ( which 't is probable that his glorified body still retains ) ; appearing in his father sight a lamb as it had been slain . see rev. 5. 6. as also he appeared before for confirming the faith of his disciples , jo. 20. 27. to which the apostle alludes , gal. 6. 17. and ( likely ) shall appear at the last day , to the everlasting reproach of his enemies . see rev. 1. 7. in memory whereof also the very altar ( the cross ) is imagined to be that , which is called the sign of the son of man , matt. 24. 30. and which shall appear in the heavens , and be carried before as his royal ensign in his procession to the last judgment . which sacrifice since he appoints here ( in the consecrated elements ) to be shewed forth by his priests in our sanctuaries before god , in commemoration of him ; how much more in that above is it solemnized for us by himself our high priest ? that as the bow was set in the cloud , that god looking upon it might remember his covenant , and forbear to bring a second deluge upon the earth , gen. 9. 16. and the blood of the paschal lamb was stricken on the door posts , that the lord seeing it there might pass over them with his plague ; so when he beholds these wounds , ( given our savior for our sin ) displaid before him , he may forbear to revenge sin any more upon his brethren . and if pilate shewing that our suffering savior with an ecce homo thought the beholding such a pitiful and cruel spectacle was enough to have melted the hardhearted jews his malicious enemies into some mercy and compassion , so as to prosecute his death no further : how much more will such a pale and wanner sight , as was seen afterward upon the cross , of an only son voluntarily undergoing all this for our sin , move a pitiful and merciful father no further to prosecute the vengeance thereof upon his brethren , upon his own members ? a second action there is sprinkling of his blood upon , and before , the mercy-seat , not 7 , nor 77 times , but continually : and note that all blood-shed , when it comes before the lord , hath a loud cry . see the blood of the saints , rev. 6. 10. and abels . gen. 4. 10. and the apostle compares the sprinkling of our saviors blood , for its speaking and crying , unto the sprinkling of abel's , tho his cried not the same way ; for it pleaded for mercy as the other for vengeance . for we receive a true attonement , are sanctified , are purifyed ( as many of us as serve the lord ) by the sprinkling of the blood of jesus . see 1 pet. 1. 2. heb. 12. 24. -13. 12. [ not that our savior there really sprinkled his blood for us , let none grossly imagine this , for flesh and blood enter not into heaven , 1 cor. 15. but that he now by it ( poured out by him on the cross , ) in the heavenly sanctuary procures all the effects , obumbrated by the former sprinkling of the blood of the legal sacrifices . ] therefore t is observed that the apostle saith he entred by it , not with it . heb. 9. 12 , 23. who is therefore called , for this celestial ceremony before the propitiatory , or throne of grace , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiation . 1 jo. 2. 2. and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory . rom. 3. 25. thus he sprinkled his blood to make attonement for , and to sanctify , us ; but , as we read that the legal high priest purified also the sanctuary it self , and reconciled the holy place ( said to be defiled by being in the midst of the peoples uncleanness . see lev. 18. 25 , 28. ) the apostle makes this also run parallel for our savior , heb. 9. 23. by which , as is signifyed the purifying of all the creatures and particularly of all our imperfect holy services unto us , so perhaps something more may yet be gathered from , col. 1. 16 , 20. -2. 10. job . 15. 15. -4. 18. -25. 5. 2 pet. 3. 7 , 12. rom. 8. 22. well considered : for all principalities and thrones , i. e. angels , were made by him at first , and for him : and by him they now consist ; and of them also he is the head ; and by him they are said to be reconciled ; thro him they are now confirm'd in grace , and perhaps at the last day thro him shall be advanced in glory ; and perhaps the upper regions of the world may be said in some sense to be contaminated ( as the earth ) by mans , or the faln angels sin : to which heavenly things also the vanity , bondage , groaning of the creatures mentioned rom. 8. may extend ; which also are said by peter to be reserved , and that they shall be dissolved , and , as it were , purified by fire . but abscondita domino deo nostro , manifesta nobis . 3. after this appearing there with this sacrifice , and sprinkling of his blood , follows his intercession also there for us . rom. 8. 34. heb. 7. 25. esai . 53. 12. -59. 16. another office of the priest for the people , whose making attonement was not without praier , since this also is called making attonement . exod. 32. 30. and so where we translate making attonement the vulgar renders it praying for , &c. see lev. 16. 7 , 34 , 17. quando pontifex sanctuarium ingreditur , ut roget prose & pro universo coetu israel ; see job . 42. 8. gen. 20. 7. which appears also by the continual practise of the priests and prophets praying fo●… the people . jer. 7. 16. -27. 18. ezra . 10. 4. joel . 1. 13 , 14. -2. 17. 2 chron. 30. 27. 1. and this first in presenting continually his own praiers to the father for us ; in which respect he is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our advocate with the father ; as well as the holy ghost is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the advocate to the father here on earth with , or in us : ( as the spirit is also stiled by his title of intercessor , here ; as he there , rom. 8. 26 , 27. ) and therefore what office in prayer , when any one sins or suffers , this advocate doth here on earth residing with us , 1 jo. 5. 7 , 8. see rom. 8. 26. the other advocate doth the same in heaven , residing with the father and with the same unexpressible zeal . the better to conceive which , imagine aaron , numb . 16. 47. when wrath was gone out from the lord , standing with his censer in his hand between the living and the dead , and staying the plague : or moses , that great type of him , deut. 18. 15. like unto me , his pathetical intercessions , and deprecations so many times for the sinning israelites : continuing 40 daies at a time with the lord in supplication for them and for their priest , see exod. 32. comp . with deut. 9. 18 , 20. numb . 14. 13. &c. and proceeding even to wishing himself accu●…ed in their stead ( as also did st. paul , but our savior only was he that really became also a curse for others ) and then be sure our high priest now makes the same ; nay far greater ; as much more concerned in our safety , being master over the house , in which moses , tho a faithful , yet was but , a servant . the exact matter and manner of whose intercessions above , tho it is not manifested unto us , yet what esteem of it and confidence in it may we not have ? [ therefore our mother the church thinks fit to finish all her prayers in it ] if we consider , first that infinite love wherewith he now loveth us . ( how can it be silent ! ) eph. 3. 19. from which neither things present , nor things to come , neither heights nor depths , &c. can ever separate us . rom. 8. 38 , 35. comp . with 34. 2. the promises which he made in that last comforting sermon immediately before his death and departure from hence ; the summ of which is to assure his disciples , and consequently all believers , see jo. 17. 20. of the great care he would take for them in heaven ; where also he particularly promiseth to pray the father for them , who was greater then he , [ and therefore they might rejoyce they had such a friend with him , see jo. 14. 16 , 28. -16. 7 , 26. ] tho he assured them of his fathers great affection to them for his sake , even in case himself should not pray for them . 3. his long ( many whole nights ) and assiduous practises of prayer here on earth , ( doubtless for them and us , ) tho importuned with so much other business . s. peters suddain repentance and tears , matt. 26. 75. came from his intercession , luk. 22. 32. 4. if we consider the matter of that ( one only long ) praier of his , that is set down , jo. 17. after his work was finisht here ; and he was to leave his disciples here on earth to the custody of his father . ver. 12 , 13. and , some part of his church now and till the end of the world having the same necessities ; many sheep that were not of that fold , of whom he saith also that he must bring them in , jo. 10. 16. how can he not continue for them the same petitions , till he be made compleat also in the whole church his body ? neither praied he then for his apostles alone , but for them also that should believe on him thro their word , vers . 20. for our sanctification , vers . 17. for our perfecter union with him and the father in this world , vers , 11. 21. for our glorification with him in heaven , vers . 24. perfectly knowing every ones infirmities . a particular advocate as any one of his servants heb. 5. 9. sinneth , procuring remission , 1 jo. 2. 1. and infinitely pitying every ones condition . an advocate as any one of his is tempted and afflicted , procuring succour , and watching that their suffering may not be beyond their ability , heb. 2. 18. and perfectly foreseeing all their dangers . an advocate begging deliverance from future evils ; as he did here on earth for peter , when satan would have sifted him [ but i have praied for thee that thy faith fail not ] luk. 22. 23. and going away ; for his disciples left behind : [ father i desire not to have them quite taken out of the world , but keep thou them in it from the evil , vers . 15. from their powerful and invisible enemy , and from all those wolves among among whom i leave them . think we then the shepheard of israel now sleepeth ? but we must not let this pass un noted ; that his intercession who is alwaies heard , ( for he asketh according to the will of god , rom. 8. 27. ) never asketh such things , as god hath decreed by no praiers to be exorable in ; as to be capable of his mercies and favors , there are some dispositions prerequisite in the person . see ezek. 14. 3 , 5 , 14. for such therefore , as want these , our savior perfectly knowing his fathers will can ask nothing absolutely , that is against it . tho with a velleity ( if you will ) now , ( as when he praied in the garden for himself , or for his enemies when on the cross , luk. 23. 34. ) he desires or wisheth mercy even for all , even for those who shall never receive any . velleity i say , qua hoc vellet , si aliud non obsisteret , but his intercession with an absolute will ( which is alwaies conform to his fathers , and so alwaies fulfilled by his father ) is not general and for all ; ( so we might think it frustrated ) but for those that are , or will be rightly disposed , and are , or are to be , of his church ; ( even as the high priest carried in before the lord only the names of the twelve tribes . ) i pray for them , saith he , i pray not for the world , jo. 17. 9. not for those , who have the devil for their father , 1 jo. 3. 8. not for the man of sin , and those persecutors of his church ; against whom we may imagine he now deprecates his fath●…r in behalf of the church , in that form , rev. 6. 10. how long lord , &c. ps. 44. 9 , 17. and zech. 1. 12. how long , &c. which angel was the son of god : and receives from him that answer in the psalmist . ps. 110. 1. sit thou on my right hand , till i make , &c. whom he will at last utt●…rly destroy at his coming ; for there is a sin we may not , therefore neither doth he , pray for . 1 jo. 5. 16. and this much more indears his intercessions unto his , since they are not common for all ; and let us take heed least there be in any of us an heart of unbelief , heb. 3. 12. either not to enter at all , or to run out of , this fold ; either not to be ingrafted into , or to be cut off from , his body ; and so be made uncapable and loose our share of such dear intercessions and omnipotent praiers , by virtue of which 't is not possible for the elect to miscarry . matt. 24. 24. 2. and as this our high priest intercedes and offers up his own praiers for us , so he offers up all ours too . for god , under the gospel , is served with spiritual sacrifice , as under the law he was with carnal ; both with sin-offerings our confessions ; and peace-offering , our giving of thanks , of praise and glory unto him ; and free-will-offerings , our restraint of some lawful liberty , when this any way conducing more to his service ; and whole burnt-offerings , our resignation and dedicating of all we have and are to the promoting of his glory . so our praiers are called incense , and the morning and evening sacrifice . rev. 5. 8. ps. 141. 2. our praise the calves of our lips . see heb. 13. 15. comp . with hos. 14. 2. ps. 50. 14 , 15. preferred before all the herds on the mountains ; all our words and actions , even to our eating and drinking , required to have a special dedication to god. col. 3. 17. 1 cor. 10. 31. and as all our actions , that are by the soul , so all our passions and sufferings , that are by the body , are sacrifices too , and much more properly such , then the former ; so both those mortifications and crucifyings of the flesh by our selves , whether for the wiping away , or for the prevention of sin , and killing of our brutish lusts now instead of slaying of beasts , or our patient and contented undergoing those sent from god for sin , are no mean sacrifices : see ps. 51. 16 , 17. thou delights not , &c. the sacrifices of god are a broken spirit ; a broken and a contrite heart , &c. and those sufferings in the flesh from others , ( for righteousness sake , or for the glory of god , or for the benefit of our brethren , ) when we instead of the blood of beasts , offer up our own to god ; and undergo martyrdom for his sake , this is the highest sacrifice of all , and so st. paul calls his . 2 tim. 4. 6. phil. 2. 17. 2 cor. 12. 15. and these sufferings also our savior presents to god , as he doth those of his own body ; for we also are his body , and as he offers up himself , so us , to the father . tota congregatio societasque sanctorum , universale sacrificium offertur deo per sacerdotem magnum . aug. civ . dei l. 10. and as spending of our lives for god and our brethren ; so the spending of our estates ; all our alms , and charities are evangelical gifts , and oblations , and sacrifices ( therefore many times anciently made by christians at the altar . ) see heb. 13. 16. phil. 4. 18. [ i have received , &c. the things that were sent from you an odour of a sweet smell , a sacrifice acc●…ptable , &c. ] all our doings , then , and all our spendings ; our souls and our bodies , rom. 12. 1. the spending of our lives and of our estates ; all these make up one compleat holocaust , which we owe unto god under the gospel ; ( of which those under the elements of the world were types , and in which they are fulfilled ; ) after that our savior had first begun to us ; and sacrificed , instead of beasts , himself . 1 pet. 2. 5. col. 1. 24. now these the peoples sacrifices under the gospel , as those under the law , must of necessity have a priest to offer them for the reason mentioned : not only because they are so nothing worth , the best we can bring of them ; and so unprofitable when we have done all we can ; and god so self all-sufficient without them ; whose offerings to him whatever are only his gifts to us 1 chron. 29. 14. ( all of us but our sins being his ; ) but because , by contagion of sin in us they are also all unclean ( for who can bring a clean thing out of an unclean ? job . 14. 4. ) and he so pure and so holy ; that we are in the same condition as uzziah 2 chron. 26. 18. or nadab and abihu , unless there be one to bear the iniquity of our holy things , and thro whose merits towards god , and gods love unto him , they may be accepted . to whom , methink , god speaks as moses . exod. 19. do thou come up , &c. but let not the people , least i break forth upon them . and unto us as disguised joseph did to his brethren ; see not my face unless you bring your brother with you . or as god to to the friends of job . 42. c. 8. v. take with you a sacrifice and go to my servant job , and my servant job shall pray for you , for him i will accept ; or as to abimelech concerning abraham . gen. 20. 7. he is a prophet and he shall pray for thee , and thou shalt live . for these intercessors were set down for types of this supreme mediator . by our savior therefore all these our sacrifices must be offered , or by us in his name , which is all one , phil. 1. 11. and that , not only our praiers and petitions , where we need and ask something , that they may be heard thro jesus christ our lord ; but our giving of thanks and glory to god ; ( alas what glory can we give ? ) where we present something , that they may be accepted . we then first come to him ; and he offers them for us : so we are said to praise , to give thanks , to give glory to god , by him . see heb. 13. 15. rom. 1. 8. col. 3. 17. 1 pet. 2. 4 , 5. therefore he stiles himself the way to the father . jo. 14. 6. and the door jo. 10. 9. thro which we must pass . and to god be glory in the church by christ. eph. 3. 21. the tongue being in the head , that speaks for the body . 3. but thirdly , he not only presents and delivers our petitions for us , &c. but he hath procured for us free admission to the father , to deliver them our selves ; not in a body by presence indeed as yet , but by the spirit ; eph. 2. 18. and sent us unto the father to ask any thing in his name ; see jo. 16. 23 , 24 , 26 , 27. ( according to which the church directs her praiers not to him ( as he saith vers . 23. ) but to the father ) telling us that the father himself for his sake , loveth us , vers . 27. eph. 1. 6. rom. 8. 39. love of god which is in christ jesus our lord. in this far outdoing the mediation under the law , where moses indeed went up , but the people were rail'd out , and trembling and quaking stood afar off : which preeminence of us the apostle often intimates in the epistles . heb. 12. 17. by him therefore now we also are said to draw nigh unto god ; to have access to the father ; access with boldness ; to come boldly unto the throne of grace ; into the holiest , heb. 10. 19 , 22. all our words and works to be accepted , if done in his name , &c. see heb. 4. 16. eph. 5. 20. heb. 7. 19 , 25. eph. 2. 18. -3. 12. col. 3. 17. and for these causes above-said it is , that the church so often in all divine service repeats that holy dear name ; and st. paul ( 't is noted ) in his epistles above 500 times ; because to , by ▪ thro , and in him and his name are all things , said and done , and to be done , that are well and acceptably done . which name be it blessed for ever . 4. after these acts of this high priests intercession , let us now proceed to the fruits and benefits thereof . and first . as the legal high priest first after he had offered the sacrifice , and again after he had carried in the blood into the holyest , blessed and put gods name upon the people . lev. 9. 22. &c. numb . 6. 27. so our savior ( answerable to the first ) before he went into the sanctuary , luk. 24. 50 , and at other times blessed his people ; and ( answerable to the second ) also doth it since his going in ( blessing us from it , because , by his everlasting priesthood needing to make no more offerings , he is not to come out of it , till the consummation of all things ; when he will yet in a more transcendent manner give us his blessing : ) see act. 3. 26. and what the blessing , that he sent us , was , see act. 2. 33. upon whose blessing us from above , that fire act. 2. 2. descended upon the apostles , and consequently upon his church ever since ; of which that material one which came out from before the lord upon aarons first blessing was a type , lev. 9. 24. imagine him then ( first ) now speaking from heaven , putting his fathers name upon us , and pronouncing that form , numb . 6. 24. and then after it , all those spiritual and temporal blessings and deliverances of his church here , showred down by him ; but above all that fire of the holy spirit for ever burning upon the altar of our hearts , and hallowing all our sacrifices , and elevating them unto god ; the manifold gifts and graces of which are mentioned elsewhere . only here take notice , 1. of the time of their collation ; and that was after his being ascended , and entred into the sanctuary and having interceded there . see jo. 7. 39. -16. 7. act. 2. 33. eph. 4. 7 , 8. jo. 14. 28 , 29. so that we have and do receive far gre●…ter advantages by his absence and service there , then we could by his corporal presence here ; ( blessed be god by whose wisdom all things serve for our good ! ) as also appears in his disciples ; far more expert in knowledg ; powerful in working , ( according to the promise jo. 14. 20. ) after his departure . 2. of the manner of their conveyance ( which will much advance our confidence , if we consider our near relation . ) for we receive them not by his procurement only from the father , but even from his own hand . every good and perfect gift cometh from the father , &c. jam. 1. 17. but thro , and by immediate donation of the son ; and by the same way as all our praiers and sacrifices ascend , and enter in , blessings come forth of , this sanct●…ary . upon his asking all things are given him , psal. 2. 8. ( whom the father alwaies hears ) and at his own pleasure he dispenseth them . act. 2. 33. ●…ph . 1. 3. and this , the having in his own power the gift of all things ( from whose hands we may be sure we shall want nothing ) belongs peculiarly to the tenure of his priesthood ; being melchisedechial and joyned with kingship , sacerdotium regale , or sacerdotale regnum , i. e. having royalty and power joyned with it ; as before the law these two were joyned in the princes of families , so after the law they are united in christ , a king over all ; but him , whom , as a priest , he serves . therefore we find him sitting at the right hand ; and the promise of having his enemies made his footstool so frequently joined with his priesthood and intercession ; for to shew the everlasting power of his priesthood . see heb. 8. 1. rom. 8. 34. ps. 110. 1. comp . with 4. act. 2. 33. ps. 2. 8. therefore since he ever liveth to make intercession , he is able to save ( saith the apostle ) not willing only , heb. 7. 25. able to succour , heb. 2. 18. see jo. 17. 2 , 24. father i will that , &c. jo. 14. 13 , 14. [ if ye shall ask any think in my name ( his asking or our asking in his name is all to one effect , as is shewed before ) i will do it ] where he shews both his dependance on his father as a priest , and power over all things else as a king. besides this officiating as an intercessor ; in heaven as a sanctuary , ( as he is high priest ; ) wherein he is compared to aaron ; our savior , ( by the same apostle in his treatise of his priesthood ) is called the captain of our salvation bringing many sons of god unto glory . heb. 2. 10. lord of the houshold of god ; and conducter of them into a promised place of rest , and forerunner entred before them into heaven , as it is the land of promise ; and this as he is a regal high priest , wherein he is compared to moses , and joshua his successor , conducters of israel towards canaan . see heb. 2. 10. -3. 1 , 2 , 6. -4. 8 , 9 , 14. -6. 20. comp . with heb. 12. 1 , 2 , 18 , 22 , 25. -11. 14 , 16. we being in this world after our deliverance from egypt , the dominion of satan and sin ; and passing thro the red sea of baptism , 1 cor. 10. 2. yet , as in the wilderness ; a dry and thirsty land where no water is ( as the psalmist spiritually complains of it , see psal. 63. 1. -39. 12. -119. 19. whoever take it for any thing else much mistake it ) now under christ ( i speak of him according to his manhood ) our conductor ; as they were under moses and joshua : ) and all things that were done there were examples . 1 cor. 10. 6 , 11. first therefore as moses , [ when the mount of god burnt with fire , nothing but blackness , and darkness , and tempest ; nothing but wrath and judgment towards us , and fear least the fire of the lord should break forth upon us , having all sinned as israel had , and none durst draw near to speak for us . ] behold him coming forth out of the midst of us ( the true mediator ) and going for us into the mount ; and there like moses , exod. 32. 30. making an attonement for us . and tho there is yet to come another shaking of all things , shaking heaven and earth and all in pieces under this second moses , heb. 12. 26. far more terrible then that under the first ; wherein he shall come in judgment to destroy his enemies , from which then there shall be no mediator to hinder him , as exod. 32. 10 , 11. yet then to those that obey him , this mount sinai shall be changed into mount sion , and the city of the living god , &c. see heb. 12. 22. &c. where are such and such glorious company . and thither shall he also carry up his brethren after the remainder of the 40 daies , or 6 weeks of his abode there are expired . meanwhile from thence , not from an higher place of the earth , but from the highest heaven into which he is gone up , he continually speaks unto us not with that terror as the angels from mount sinai gave the law , but with the soft voice of his spirit , the ministration of which by him is opposed to that of the law by moses . 2 cor. 3. 8 , 9. and wo be to all them , that refuse to hear him far beyond those that refused to hear moses . heb. 12. 25. -10. 29. 2. and then , as resembled by joshua or jesus , ( called so as a type of him ) he is the conductor also of the people of god into the true land of promise , heb. 4. 8. the place of rest ; the rest of god. heb. 4. 5. into which god hath sworn no unbelievers shall enter . and into this our blessed savior is entred already before us , and set down ( the posture of resting ) at the right hand of god ; entred not only as a forerunner heb. 6. 20. or leader ; to give an example , that we should follow him thither ; the anchor of our hope being already cast within the veil , by the taking possession of this our forerunner . heb. 6. 19 , 20. but also a forerunner or harbinger ( as joshua his type also was ) to view that good land as it were , and there to prepare a place for us , jo. 14. 2 , 3. in that house where are many mansions ( the heavens that we see , being but a center to it , from whence god looks down upon them as they upon the earth , ps. 113. ) not any therefore , but an honourable , a choice place there ; see rev. 4. 4. where the church-men were sitting on either side of gods throne in the midst of all the glorious train of heaven , and the angels standing in a circle about them . rev. 5. 11. -7. 11. ] father i will , that those be with me where i am , to behold my glory , &c. jo. 17. 24. ] not in the same region , but in the same place of it where his glorious body is ; not in the country only , but of the court ; following and waiting on the lamb there where ever he goeth ; ] which is named as some special honour , rev. 16. 4. -7. 15. -3. 4. and from thence after this place prepared for us , and us for it , he hath promised to come again and accompany us thither in person . ( thus is he a forerunner to all the faithful , in respect of their bodies entring into that celestial canaan ; he being the first-born from the dead : but again forerunner ( according to the opinion of antiquity ) of the souls too ; entring into the heavenly sanctuary , in respect of the spirits not only of all saints dying since him ( of this no question , ) but of all those that deceased before him from the beginning ; the very first into this sanctuary ; as none ever entred ( for the cause ) but by , and in relation to , him ; so none ( for the time ) be●…ore him ; which opinion seems to be strengthned from th●… expressions of our savior concerning lazarus . that he i. e. his soul. ( as luk. 21. 43. this day shalt thou i. e. thy soul ) was carried by angels into abrahams bosom , as being father of the faithful ; a place of bliss doubtless , [ being opposed to the other's place of torment , ] wherein lazarus received consolations ; but now we are said to be gathered unto christ after this life ; we , and abraham , and all into christs bosom ours , and abrahams , father . see 2 cor. 5. 1. &c. phil. 1. 23. act. 7. 59. eph. 1. 10. again ; as 't is said in general . heb. 9. 8. that the way into the holiest was not made manifest under the old testament ; so in particular of the saints of it , that they received not the promises before us . which may be interpreted not only of the promises of the messias ; but also of those obtained thro him spoken of , vers . 13 , 14 , 16. that they without us were not made perfect , heb. 11. 40. and perhaps in respect of this is the same term used , heb. 12. 23. of the spirits of just men [ now ] made perfect i. e. admitted into the holiest by and with our savior ; ( according to the hymn , having overcome death thou openedst the kingdom of heaven to all ; ) therefore none of t●…e old testament celestial visions have any representation of any church there ; none of the new are without it . see rev. 4. 4. heb. 12. 22 , 23. where setting down the court of heaven he numbers the spirits of just men , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( probably ) the same with those primitiae . rev. 14. 4. to this purpose some apply zech. 9. 11 , 12. comp . 9. jo. 14. 3. matt. 25. 6 , 10. into which , notwithstanding the good tidings this joshuah hath told us of it , many fail to enter in , partly thro unbelief of the glory and riches of that place beyond this egypt , or wilderness ; like those numb . 14. chap. longing and lusting after denyed onyons and garlick , whilst they are fed with manna : and partly thro cowardliness of not fighting their carnal lusts , and withstanding the pleasures of this present life , the enemies and gyants which hinder them from possessing this holy land ; which , notwithstanding this joshua , and his faithful souldiers have in many battails discomfited before them . but , seeing there remaineth a rest , heb. 4. 9. and seeing we have a great high priest t●…at is passed , &c. v. 14. let us lay aside every weight and run with patience , &c. looking unto jesus , &c. who is set down there . heb. 12. 1 , 2. that at the last we may be made partakers of of christ. heb. 3. 14. thus much of our saviors officiating in this perpetual office of priest above . but ; 1. as god also still retains sanctuaries on earth , there are certain persons substituted by him in the same sacred office , to do that in these earthly , which their master doth in the heavenly church . 1. by whom first the sacrifice of his body and blood is presented here unto god for a remembrance of him unto the father , in the consecrated elements , for all the same purposes , for which it is presented by our great high priest there ; i. e. for all the purposes for which he offered it first on the cross. see mal. 1. 11. gal. 3. 1. itaque veteres in hoc mystico sacrificio , non tam per actae semel in cruce oblationis , cujus hic memoria celebratur ; quam perpetui sacerdotii & jugis sacrificii , ad quotidie in coelis sempiternus sacerdos offert , rationem habuerunt , cujus hic imago per solennes ministrorum preces exprimitur . cassand p. 169. 2. by whom is intercession made : both by presenting their own praiers for the people ; and also the peoples prayers to god ; thro christ. for god accepteth no praiers but thro christ ; nor yet all those that are made in christs name ; except either they come from persons deputed by him , who is so dearly loved ; to which persons god hath made extraordinary promises , as those ( i conceive ) are matt. 18. 18 , 19. jo. 16. 23. &c. or from those that are holy and like unto him ; for sinners god heareth not , till reformed . the emploiment of the saints in heaven , as we have any notice of it , is praier and praises . for first , since the spirits of saints departed hence are in paradise , luk. 23. 43. and with christ phil. 1. 23. are now said to be made perfect , heb. 12. 23. and clothed with white garments , rev. 6. 11. that is advances in charity and purity greater then here ; are described in priests habits , having in their hands vials of incense ( doubtless to offer it ) which is interpreted by st. john to be praiers of the saints , rev. 5. 8 , -8. 3. have a zeal to gods glory in mens salvation beyond ours , or their own whilst on earth ; and more charity , which grace is not decayed by death , but perfected . 1 cor. 13. 8. 2. since their interpellations there can prejudice our saviors no more , then the priests intercessions here , 1 tim. 2. 1. and if any ask what needs theirs , we may as justly reply , what need these ; nay what need any praiers at all ; see matt. 6. 8. tho little concerning this their interpellation is revealed ; and those christians , who have implored it , seeming to have grounds partly on miracles pretended to be done by them ; but ( probably ) true ones done and that frequently at their memorials . see austin . civit. dei lib. 22. cap. 8. and partly on pretended apparitions of them , after deceased ; yet in general it seems piously credible , that as christs members on earth now suffer , as he did on earth ; so his members in heaven intercede for these sufferers ( at least in general ) as he doth there ; and echo unto the king of heaven the words of their master , as the angels do to the church . rev. 5. 12. comp . with 9. rev. 7. 11 , 12. comp . with 9 , 10. and that petition , rev. 6. 10. i cannot imagine so circumscribed to themselves , that it did not represent to god also the sad condition of their brethren on earth mentioned , vers . 11. see rev. 5. 9. where the presbyters give praise for the salvation of others as well as of themselves , for those of every tongue , kindred , people , and nation . see rev. 11. 17 , 18. thus much of our saviors officiating , in the heavenly sanctuary , and his ministers , here : now this discourse ( as the former ) must be concluded with the communicating of this honour also unto us ; who , look whatever he is , that we also shall be ; for we shall be like him , 1 jo. 3. 2. we are all therefore one day to take holy orders ; to be made priests and kings ; or priests melchisedechical . indeed we are already priests not only some of us in respect of the rest ; ( which i have mentioned before ) who officiate for them in the publick assemblies ; but even all the people of god in comparison of the rest of the world ; the church being a chosen generation out of all the rest ; an holy nation ; a kingdom of priests ; gods peculiar treasure , the israel of god , separated and sanctified for to serve him . see exod. 19. 5 , 6. gal. 6. 16. 1 pet. 2. 5 , 9. rev. 1. 6. every one of whom , not only by the priest , ( in publique assemblies , ) but by themselves also , ( in their hearts ) may offer sacrifices immediately to god the father , acceptable thro jesus christ , heb. 7. 19. and hence are we also called , not only priests by whom , but temples also ; and that not our souls only but our bodies ( inhabited by gods spirit ; as that ancient one was by his glory , ) in whom , such sacrifice is offered ; ( as our saviors body also ( more eminently ) was stiled a temple . see jo. 2. 21. 1 cor. 3. 16. -6. 19. eph. 2. 22. ) but this temple is yet but in building , as it were ; we being here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereafter more perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : here tabernacles , hereafter temples : see eph. 2. 21 , 22. but these we shall be made yet much more hereafter . 1. after the day of judgment . for then shall every place become a sanctum sanctorum , and every one a priest : see rev. 21. 22 , 23. where the new jerusalem , that after the final judgment , rev. 20. 12. comes down from heaven ( where perhaps , as god expresseth elsewhere earthly by heavenly things , so here heavenly by earthly ) hath no temple at all in it ; for that ( which indeed makes a temple whereever it resides ) the glory of god and of the lamb being now spread all over it ; irradiating and illuminating it throughout ; ( in which respect there is said to be neither sunshine nor night there ; ) it is , all of it nothing but a temple , vers . 3. or god being the temple , vers . 22. all over it . see the same thing prophecyed , esai . 4. 3 , 5. that every one should be ●…alled holy ; and every house and assembly in sion have the same glory upon it , ( cloud by day and fire by night ) that was on the tabernacle . and in this sanctum sanctorum gods servants shall see his face , ( without a cloud of incense betwixt ) and stand before his glory ; with his name [ holiness unto the lord ] in their foreheads , rev. 22. 4. and there they shall serve him , vers . 3. see esai . 61. 6. -66. 21. night and day in his temple , rev. 7. 15. before the throne of glory : in singing eternal glories and praises to him , for there shall be no more confession where no sin ; nor praier where no more want ; not infirmity , nor affliction , the nations being healed by the tree of life , rev. 22. 2. no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any curse , or excommunication of any rev. 22. 3. there . and secondly , as then priests and servants to god the creator ; so are they also kings or lords over the creation : sit down on thrones with christ , and rev. 3. 21. and reign for ever and ever , 22. 5. reign on the earth , 5. 10. over the nations , 2. 26 , 27. judge angels , judge the 12 tribes , be rulers over cities , luk. 19. 17. see matt. 25. 21. -24. 47. luk. 16. 10. which expressions , so far as they have reference to christs kingdom after the final day of judgment , and not to that prosperous condition of the church which is promised before it , are metaphors expressing the unintelligible things of the next , by the more acquainted things of this , world ; which cannot be , no more then those , ezek. 43. c. &c. speaking of the same things litterally fulfilled . 2. priests also after death before the great judgment day , in the better part of us , the soul ; the estate of which , tho it was gods pleasure that it should not be fully revealed to us , yet we may not neglect to take notice of that which is so . it seems plain then : 1. that tho there is no formal judgment , or sentence passed upon any man at the day of death , or final reward appointed , or any convention or appearance of the soul before the eternal judge , for why then have not other spirits that are void of bodies as yet received that judgment ? see 1 cor. 6. 3. and tho the soul ( as well as the body ) attain not , ( as not extensively , so neither intensively ) its full beatitude , reward and crown , nor vision and communication of god , and glory , nor a full satisfying of its desires . ps. 16. 15. or punishment , pain , and torment , until the general day of judgment and retribution ( which is true not only of men , 2 pet. 2. 9. but devils , more great and more ancient offenders , then men , 〈◊〉 6. ) as may be gathered ; from both our saviors and the apostles frequent expressions , commanding us to depend and cast our hope on the expectation of the coming of christ in glory at the last day ; and deferring the receit of our salvation , of the reward , and of the crown of glory , &c. till that time . see luk. 14. 14. 2 tim. 4. 8. -1. 12 , 16 , 18. 1 pet. 1. 5 , 13. 2 pet. 3. 11 , 12. act. 3. 19 ; 20 , 21. luk. 21. 27 , 28. phil. 2. 16. -3. 11. 1 cor. 1. 7 , 8. -15. 19 , 32. 2 cor. 5. 1. &c. 2 thess. 1. 6 , 7. heb. 9. 27 , 29. rev. 22. 7 , 12. col. 3. 3. comp . 4. 1 jo. 3. 2. 2 pet. 2. 9. jo. 14. 3. by which it appears that there is a place not to be entered before christs second coming , prepared by his ascension ; but before this were many souls in paradise . and this applied not only to the body , but the spirit . 1 cor. 5. 5. from the petition and expectation of these souls . rev. 6. 9 , 10 , 11. from the just punishments of other spirits much worse , and that stay for no bodies , yet defer'd till that day . see jude 6. matt. 8. 19. -25. 42. 2 pet. 2. 4. luk. 8. 31. comp . eph. 2. 2. some at least it seems dwelling in the air , and not yet cast into the abysse : and likewise in this interval between death and judgment , tho 't is most probable that some souls attain not so much bliss , and glory , and priviledg as some others . see rev. 20. 4. comp . 5. -14. 4. nor perhaps so much security ( i mean not in respect of damnation ) but in respect , of that severe tryal , which shall be at that dreadful day : and of the measure of their salvation , bliss , and reward . for since some sins shall come into judgment and scrutiny at that day , which shall not amount to the condemnation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( by which our savior expresseth hell here , matt. 5. 22. as frequently elsewhere . see vers . 29. matt. 25. 33. ) see matt. 5. 22. comp . matt. 12. 36. and since of those , who shall be saved in that day : yet this salvation shall be much more difficultly attained by some then others . 1 cor. 3. 15. it cannot be imagined that the state of all the souls of those , who rest in peace , are alike blissful in the interval between death and judgment : or equally comforted , of some of whom such a severe examen is afterwards to be passed . it cannot be , that such a difference of the salvandi being to be in judgment , there should be none before it ; nor the same soul so much in bliss at one time as some other , see rev. 20. 4. -14. 1. -7. 4 , 9 , 14 , 15. comp . rev. 6. 10 , 11. yet it seems plain , i say , that the soul in general , severed from the body , doth afterwards of it self subsist : that it is still intelligent and hath use of its faculties : that it ( because other spirits are ) is capable 〈◊〉 ●…wing things corporeal : that it certain of salvation passeth , ( at least those of the more perfect ) carried thither by angels , luk. 16. 22. comp . matt. 24. 31. luk. 16. 9. comp . luk. 12. 20. into a place of rest , consolation , inchoative bliss ; or certain of its damnation ; of imprisonment , and inchoated pain , till the resurrection of the body . secondly , that the souls of the faithful ( since his resurrection ) are gathered to christ ; and do , tho not all in the same proximity and degrees of consolations , then see and behold him , and the blessed angels . see 2 cor. 5. 7. comp . with 6. 8. for if st. paul desires this change because here we walk by faith , not by sight ; therefore we walk there by sight , not by faith . see 1 cor. 13. 12. comp . with 10. and heb. 12. 23. so calvin , who spake very warily in this point ; animae piorum militiae labore defunctae in beatam quietem concedunt , ubi cum felici laetitia fruitionem promiss●… gloriae expectant : and again : christus illis praesens est , & eas recipit in paradisum , ut consolationem percipiant , &c. reproborum vero anim●… ( the furthest removed from god and light ) cruciatus , quales meritae sunt , patiuntur : & vinctae catenis ( ut etiam diaboli jude 6. ) tenentur , donec ad supplicium , cui addictae sunt , trabantur . it is plain i say from these texts well considered . matt. 10. 28. job 1. 8. 2 cor. 12. 2 , 4. heb. 12. 23. act. 7. 59. luk. 23. 43 , 46. 1 pet. 3. 19. phil. 1. 23. 2 cor. 5. 1 , 2 , 3. comp . 6. and 8. luk. 16. 22. 〈◊〉 . 20. rev. 19. 22. comp . 20. 12. in some of which , tho some things are said of the person , yet they must needs be understood only of the soul ; ( animus cujusque est quisque . ) and indeed it were unreasonable to deny to the soul in its state of separation , that converse with god , those favors , revelations , &c. from him ; which we must grant to it in an extasy ( wherein the body lies as it were dead and unserviceable unto it ; ) which st. paul experienced in his raptures , 2 cor. 12. 2. and to the prophets in their dreams . these things granted , to see a little further ; whether any thing can be discovered concerning the imployments , &c. of the souls of the blessed , that are with christ. first , we find the court of heaven ( as now it is , since our saviors ascension ) described by the apostle , heb. 12. 22. &c. to consist of god , christ , angels ; a church or general assembly of the first-born ; and spirits of just men made perfect ; called by him in other places the family in heaven , eph , 3. 15. th●… jerusalem above , our mother-city . gal. 4. 26. heb. 12. 22. in respect of which we are said to have our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven . phil. 3. 20. and perhaps that text , eph. 2. 〈◊〉 . where we are said to be set down with christ , may be meant of that part of the church which now resides in heaven . again , in all st. johns visisions , we ( find besides all the usual appearances of the old testament ) first the representation of a church or ecclesiastical senate now in heaven ( described before , heb. 12. 22. ) and these there praising god for the creation rev. 4. 10 , 11. then the lamb , rev. 5. 8. for his mercy to the church , and for his judgment upon its enemies ( for all the works of god are one of these two : ) for the reward they had received , redemption of the whole church out of every nation and people amongst which still this comes in , that they were made priests and kings ; as we find it every where frequent , see rev. 1. 6. -7. 15. -20. 6. and for that they should receive , reigning upon earth , i. e. in the new jerusalem descending from heaven , rev. 21. 2. after the execution of gods judgments upon their , the churches , enemies . see rev. 5. 9 , 10. -11. 16 , 17 , 18. which praise in the 4. and 11. chap. the 24. presbyters singly perform : and tho ( in the 5th ) the cherubims joyn with them , 't is in the worshiping , not in the song , as drawn in that form ; for else the angels every where glorify god , as fellow servants , rev. 19. 10. -22. 9. for his mercies to the church . 2dly . besides this senate , we find mention of souls ; first of the primitive martyrs those slain for the witness of jesus appearing under the altar , ( where sacrifices were slain , and the blood , which is the life or soul , lev. 17. 14. poured out at foot thereof ) and here crying out , how long before the time of vengeance ! rev. 6. 10. not that they thirst after revenge , but their reward ; ( yet this thirst void of impatience ) which it seems was not to be bestowed till the accomplishment of the rest of their brethren , ( yet under persecution ) and the destruction of their enemies , see rev. 20. chap. as gods reward and punishments have their solemn and set times ; and are not of men single , but of many together ; thus it is in the first resurrection , rev. 20. 4 , 5. after destruction of the beast , &c. rev. 19. 20. those sooner and later martyred , crowned at once : and thus in the second resurrection , rev. 20. 12. at the destruction of satan and death , those long and lately dead raised at once . meanwhile there are given them white robes , and rest : rev. 6. 11. white robes implying both the righteousness , innocency , holiness of these saints , which they bring with them from the earth , see rev. 19. 8. -7. 4. -3. 4. and the glory , and light , and beauty which is given to this innocency , from god : after this , upon their number accomplished ; and judgment ready to be executed upon those who killed them . see rev. 8. 7. &c. we find these souls ( clothed with white robes and palms in their hands ) standing before the throne , &c. and praising god and admitted to serve him in his temple , and to follow the lamb , &c. rev. 7. 9 , 15. &c. next we find the souls of those , who living in latter times had gotten the victory over the beast , first with patience resting , and their good works , i. e. their white linnen , following them , rev. 14. 12 , 13. then their number likewise being accomplished , and now judgment going forth against the beast , &c. standing likewise upon the sea of glass before the throne with harps ( as the service of the temple was celebrated with musick . 1 chron. 25. 1. ) harps of god , as 1 thess. 4. 16. and singing moses's triumphal song over the egyptians : see rev. 15. 2 , 3. -4. 6. to these two may be added those primitiae of israel , who first upon earth , upon going forth of judgment , were sealed to be preserved , rev. 7. 3. and then are found rev. 14. 3. praising god on mount sion . lastly , afte judgment executed and finisht as well upon the beast , false prophet , &c. rev. 19. 20. as upon the persecutors of the primitive martyrs . rev. 8. 7. &c. we find the promised reward given to the souls both of those who were beheaded for the witness of jesus , rev. 6. 10. and those ( after ) who had not worshipped the beast , ( rev. 15. 2. both joined rev. 20. 4. ) in the first resurrection ; being then made priests of god and of christ. rev. 20. 6. when also christ himself is said in a more special manner to be admitted to , and possessed of , his kindom : i. e. after his enemies destroyed ( in respect of his members . ) see rev. 19. 6. -11. 17. -15. 4. dan. 7. 13 , 14 , 17. and is yet again to be advanced higher in it ; after the day of judgment ; and death destroyed . for that giving up the kingdom to the father , 1 cor. 15. 24. and god being all in all , vers . 28. is not an annulling , ( except for the manner of it only ) but perfecting of our saviors kingdom . and all this is done before the last general resurrection of bodies , set down . rev. 20. 12. now this first resurrection is either to be restrained to the martyrs under the two great persecutions , storied , the first , rev. 6. chap. the 2d . rev. 13. chap. as first fruits ; and those , who are come out of great tribulation , rev. 7. 14. -14. 4. and to some others ( perhaps ) of extraordinary sanctity ; whose other zealous service for god hath equalled the martyrs sufferings ; who shall have some extraordinary priviledge beyond the rest , either in a proper former resurrection of their bodies upon the destruction of the beast ; ( as the general resurrection follows that of satan ) . which will not seem so great a paradox after one hath well considered that such a resurrection of bodies not of a few , but many old testament saints hath already been accomplished ; namely at our saviors resurrection , see matt. 27. 52 , 53. who accompanied him ascending as the first fruits of the resurrection of the rest by the same christ to come . nor will it be a stranger thing then for some before others to enjoy in their bodies celestial bliss , then now it is that enoch and elias do so . or in a metaphorical one of the soul ; ( martyres fruuntur ( ut loquuntur veteres ) praerogativa resurrectionis : sunt jam nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sicut alii futuri sunt post universalem resurrectionem . grotius annot. cassand . art. 21. which as it is capable of the expression of a resurrection to grace , jo. 5. 25. col. 3. 1. ( according to that of the schools , mors animae separatio à deo. so perhaps , it may be said to have one , and as it were , a new life , when it is advanced to a far greater glory ( according as hereticks , that held no other resurrection , applied this term only to it , 2 tim. 2. 18. 1 cor. 15. 12. ) whilst the souls of the wicked , that still lie in prison till the great day , are said not to live again till the day of judgment , and then to be condemned to a second death . see matt. 10. 28. and the souls of other faithful only to be at rest . see 1 cor. 5. 5. or if the first resurrection be thus understood , namely of souls to greater glory , then may it be applied not only to the martyrs , ( who are named by st. john living in times of persecution ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but to the spirits of all the saints that are deceased before our saviors 1000 years reign . especially if we consider ; first that st. john names such infinite numbers of them of all nations , &c. rev. 7. 9. 2. the marriage of the lamb , which ( likely ) excludes no saints mentioned at this time . rev. 19. 9. 3. the same reward of reigning , security , of not being hurt by the second death , &c. rev. 2. 11 , 26 , 27. promised not only to the martyrs , but all repenting and doing good works : tho i allow them to the first in a far higher measure . rev. 2. and 3. chap. 4. because he no where makes mention of other saints , not having the same priviledges ; but of other dead . where , his saying that blessed and holy are they that have part in the first resurrection , for on such the second death hath no power seems to imply , that the second death should have power over all the formerly deceased that had not part in it . see rev. 2. 11. and thus much of our being admitted first in soul , then also in body by christ , to the same honor with him of priesthood , and vision , and attendance , on god in the holyest of all . blessed be such love to sinners for evermore ! for what joy do we imagine would an israelite have had , to have been introduced within the veil , and to have beheld the glory between the cherubims , which yet the high priest might then see only thro a cloud of incense ? how passionately did enamoured moses beg for one sight of gods face , ( which only the gospel admits us to ; ) and was suffered only to see his back ? and elias on the mount of god , after 40 daies fast , admitted only to hear his voice ? but we all by this high priest are advanced in due time even to see face to face . 1 cor. 13. 12. and this , it is that holy david inflam'd and melted with divine love every where so much longs and sighs for , to dwell in gods house for ever ; to behold his beauty in his temple : i. e. to live for ever in his presence : for as a prince makes the court , so gods presence makes a temple . see ps. 23. 6. -84. 1. &c. how amiable . my soul thirsteth . blessed are they that dwell . a day in thy courts . ps. 42. 1. &c. as the hart panteth . and so his chief praier to god not to turn away his face ; to cause his face to shine ; to lift up the light of his countenance upon him ; never to be enjoyed but in his holy place ; into which this our great high priest first conducted him . the greatness of which divine bliss of his , and of all saints , we may measure ( but how infinitely doth the other exceed it , ) by the joy we should take in the possession of some earthly thing with which we are desperately in love ; and by the mourning we make for the loss , i. e. in the absence of it when despaired . so the soul as soon as it hath once cast its eye on the beauty of god , the original of all that is called fair , in that sanctuary , is struck infinitely in love therewith , and enamoured cries out whom have i in heaven , &c. ps. 73. 25. the vehement longing after which , ( 't is supposed ) drew those expressions from the high priest himself , in this his exile from it . how am i straitned , luk. 12. 50. and with desire have i desired , luk. 22. 15. and from his servant st. paul ; i am in a strait cupiens dissolvi , &c. phil. 1. 23. and then this love to the deity of the temple , will naturally produce the service of it ; in his temple doth every man speak of his glory , ps. 29. 9. eternal singing of praise , and giving of glory unto him ; even like those inflamed cherubims , that rest not night nor day nor no more do the saints , rev. 7. 15. crying one to another alternately sanctus , sanctus , sanctus . rev. 4. 8. esai . 6. 3. whose imploiment we envy not , only because we love not . god grant that we may not slothfully , or heavily perform that duty here , which must be our eternal imploiment hereafter ; unless we be eternally miserable . to conclude : the last act of our savior , as high priest , is coming again out of the sanctuary . for as the people waited without , praying luk. 1. until the legal high priest having made a full attonement came forth again , and blessed them from the lord. numb . 6. 23. lev. 9. 22. so , unto them that look for him , shall christ , who was once offered to bear the sins of many , appear a second time here without sin , ( i. e. bringing us full remission hereof ) unto our final salvation . heb. 9. 28. for tho before it was noted , how he ( staying there ) blessed us from the sanctuary ; yet 't is not a compleat blessing , till his return ; when coming forth with his face shineing , like moses , from the glory of him before whom he stands , he shall also glorifie us ( not only in soul , but in body ) like himself : and take and carry us in with him into the sanctuary to see his glory and his fathers glory , jo. 17. 24. and to be for ever with them . 1 thess. 4. 7. which coming forth , and glorious appearance of the great god and our savior therefore all the saints ( as the israelites did of old ) are said by the apostle to love , to look for , and patiently to wait for . 1 cor. 1. 7. 2 tim. 4. 8. 2 thess. 3. 5. tit. 2. 13. who yet a little while , and he that shall come will come and will not tarry . heb. 10. 17. amen . chap. viii . jesus christ the lord and king ; governing , protecting the church . god in the beginning made the world by his son the second person of the trinity . jo. 1. 3. heb. 1. 2 , 10. ( god the father , working by interior purpose or decree ; the son , in exterior production of the effect ; the holy ghost , by an internal virtue , residing , as it were , in the thing that is produced ) , god the father ; in or thro the son ; doth all things by the spirit . the father resolves ; the son commands , the holy ghost works . the first the agent : the second the wisdom : the third the power . see 1 cor. 12. 4 , 5 , 6. the three persons . and by him sustained and conserved it into its being , heb. 1. 3. col. 1. 17. and by him governed it in all its motions and changes . the divine eternal relations of the son to the father must needs conclude this ; since he is the word , jo. 1. 1. the wisdom , 1 cor. 1. 24. of the father , without which none will say the world was made or is governed . see prov. 8. 22. but yet in a more special manner by him in all ages governed the church , of which god the son was alwaies the head , eph. 1. 22. and the careful conductor amongst all its enemies , even from the creation ; as it were in a preludium of its redemption by him . and the holy spirit that guided the prophets ( as now , so then ) was sent from him , by which he alwaies preached the will of his father unto men ▪ 1 pet. 3. 19. and he was alwaies in the world , tho the world knew him not , and alwaies the light of men , that enlightned every one coming into the world . see 1 pet. 1. 11. 2 pet. 1. 21. 1 pet. 3. 19. comp . 2 pet. 2. 4 , 5. jude 14. 2 sam. 23. 2. jo. 8. 56 , 58. where note that st. john , every where much vindicating ( for in his time it received some opposition ) the eternal divine nature of our savior , ( whence , in honorem he was stiled theologus , john the divine ) speaks frequently of his operations : not only as come in the flesh , but also as the eternal son of god , and as working all things with the father before incarnate . jo. 12. 41. 1 cor. 10. 9. heb. 11. 26. exod. 23. 20 , 21. comp . 33. 3 , 14. 1 cor. 10. 9. by which it appears our savior was the conductor of the church in the wilderness , refusing afterward upon their sin to go with them himself , least his holiness and hatred to wickedness should consume them , &c. exod. 33. 2 , 3. and deputing another angel for this office : but deprecated by moses , vers . 12 , 14. deut. 4. 34. esai . 63. 9. and reassuming their conduct , &c. see act. 7. 38 , 39. eph. 2. 20. he called the corner stone and foundation of the prophets , as well as apostles , gen. 32. 24 , 28. and hos. 12. 3 , 4. anciently assuming many times an human shape , as a fore-personating of his incarnation , see josh. 5. 13 , 14 , 15. comp . exod. 3. 5. and rev. 19. 10. -22. 9. head of the army of god. judg. 2. 1 , 5. exod. 14. 10. comp . 13. 21. judg. 6. 12 , 14. &c. and as by him all things were thus made and governed , &c. so being the eternal son of god the father , he was alwaies the heyr of all things , heb. 1. 2. -3. 3 , 4 , 6. and for him they were made , col. 1. 16. thus was our savior before his incarnation enthroned in the bosom of the father ; jo. 1. 18. and the most high in his glory before the world was ; jo. 17. 5. and all power and government and judgment committed to him from the beginning , and in a particular manner the protection and headship of the church . in which office he gave his spirit , as since to the apostles , so also of old to the prophets ; and when he came into the world , is said to have come to his own , and to be born king , &c. jo. 1. 10 , 11. yet this he did first out of an infinite desire of his fathers greater glory ; and to ( if i may so say ) recover his kingdom , and reduce it into peace ; first , by the rebellion of the angels , and then the revolt and falling away , and enmity to him of man also , by the instigations of the prince of the air , much troubled as it were , and diminished from what at first it was . ( not that all things forced by his overuling power , do not still yield subjection unto god ( for who hath resisted his will ? ) but that he chose rather to found his kingdom over creatures of reason in another way ; i. e. in a voluntary , free , and chosen submission unto him ; which might be to them an obedience of more reward ; and to their soveraign of greater honor : ( but they straight abused it to his great dishonor and their own shame ; ) to repair therefore this kingdom of his father again , in the way god first established it , i. e. in mans free submission to , and elected service of , god. and out of a zeal to his fathers greater glory , in procuring him also to be glorified by us his creatures , as he also glorified him . for his chief end of his now-to-be-acquired kindom was the glorifying of , his father not himself ; ( see jo. 17. 1. -13. 31 , 32. -14. 13. 1 cor. 15. 28. comp . 24 , 25. where after perfecting of our salvation he resigns his kingdom , and as man , becomes a subject ) for what glory could he purchase a new , which he had not before voluntarily quitted ? see jo. 17. 5. 2. next out of the singular honour he destined for man , to carry up our nature , and set it above all principalities and powers , &c. and to give us those near relations to god as no creature besides is honored with , to be the lambs wife ; to sit down with him , and judge the nation , nay , angels , &c. made lower then the angels to be crowned in him with majesty and honor above them . ps. 8. heb. 2. 3. again out of compassion to man , ( who at the beginning made in gods image had a kingdom and immortality promised him , and by his folly lost it ) to give him a pattern , and shew him the way how he might regain it . 4. lastly , to exercise his kingdom , ( which he alwaies had over the church ) now with more tenderness of love ( by contracting new relations unto his subjects , and investing their nature , and making it a dominion fraternal , ) and with ( if i may so say ) more pity and compassion from his experirience , by tasting the same infirmities with them , by which he might also much more strengthen their hope and confidence in him ; and so advance their endeavors . for these and many more reasons foreseen by this the wisdom of the father , he emptied himself of all his eternal glories ; forgat his creation of all things ; laid aside his crown , his right to any thing , so rich , and having all things , became poor and having nothing . for which how lively doth he resemble his type abraham in his leaving his own country , and his fathers house , and coming to sojourn , as it were , into a strange land . that so he might be made likewise ( for the promise to abraham was chiefly performed to christ ) heyr of the world and lord of all nations . till god should rebestow all these upon him as a reward to a creature , of yielding obedience to his commands , and exercising all sinless patience in all temptations ; according to those promises of a kingdom upon the like patience and obedience made to man. for god from the beginning had destined man unto a kingdom ; matt. 25. 34. comp . 41. but according , as his eternal wisdom had decreed , mutatability and variation in the things here below , and the building by degrees of perfection out of imperfection ; and the bringing forth of good out of the womb of evil , this kingdom and this glory was to be attained by man , thro free will , thro temptations of the threefold enemy , and by a conquest over them . therefore the first man also , to come to this happiness , was first to encounter the world , the flesh , and the devil . a tree set afore him in the very midst of the garden standing by the tree of life , gen. 3. 3. -2. 9. good for food , pleasant for sight , soveraign for its virtue , being called the tree of knowledg , and desirable ( saith the text , to make one wise . gen. 3. 6. a woman of the same flesh with him , and satan setting her on , &c. and as he , if standing thro all these , so his posterity ever since , whosoever of them shall pass thro these temptations in all obedience and patience , are to have a kingdom , &c. but so it happened ; that the first man created to this hope , yet weakly failed under those assaults ; and forsaking gods word , and believing the divels lyes , sought a kingdom indeed , but not by the way of humility , and obedience , and shutting his eyes , which god had prescribed ; but by the ambition of wisdom , and having his eyes open , and knowing good and evil , and being as gods which the devil suggested ; and so both he and his posterity were defeated of it . our savior therefore to repair this loss became man , to win a kingdom upon the same promises ; and this second adam conquered , where the first was foiled ; and for this victory was afterward crowned . to this end christ both died , and rose , and revived , that he might be lord , &c. rom. 14. 9. see jo. 5. 27. because or as he is , phil. 2. 6 , 7 , 8. &c. 1 tim. 3. 16. jo. 13. 3. luk. 1. 32. esai . 9. 6. heb. 2. 9 , 10 , 14. psal. 45. 7. act. 2. 36. -10. 42. -17. 31. matt. 28. 18. &c. to shew to man the truth and performance of gods promises ; and to be an example of the possibility of attaining them , and being made perfect , to be a joseph in the court of heaven , and an author of salvation unto his brethren ; who animated by his example , assisted by his spirit , and protected by his power , thro the same way of obedience and sufferings , shall attain the same reign and dominion , and kingdom , as the man christ jesus hath . see luk. 12. 32. -22. 30. rev. 2. 26 , 27. -3. 21. 1 cor. 6. 2 , 3. rev. 20. 4. -5. 10. dan. 7. 22. and this by the everlasting appointment of the father matt. 25. 34. thro the son. luk. 22. 29. and now to view the greatness and extent of this kingdom of the man christ jesus , bestowed upon him for his perfect obedience , and willing sufferings , we find it as large as that of god the father : who is for this universal dominion given him of the father stiled ordinarily in scripture the lord , as the father , god. see rom. 1. 7. act. 2. 36. phil. 2. 11. all power that can be named , over every name , that can be named , in heaven , earth , under earth . as over the evil angels ; ( not only to quel them in all opposition ; but also to imploy them in his service , see 1 cor. 5. 4 , 5. 1 tim. 1 , 20. and to dispose of them in their motions . see matt. 8. 31 , 32. ) so over all the good , ( and that for his humiliations , phil. 2. 9 , 10. comp . with 8. 1 pet. 3. 22. ) whom he imploies as his ministers and servants in all 〈◊〉 of his government . see matt. 13. 41. rev. 1. 1. called his angels as well as , of god. act. 12. 11. jo. 5. 28. comp . with 2 thess. 4. 16. whom they all adore . h●…b . 1. 6. and from whom , they not having naturally or originally all knowledg of the various wisdom of god and mysteries of his works ; but being successively in the due time increa●…ed in it , according to the dispensation of the almighty , see eph. 3. 10. 1 pet. 1. 12. continually receive their greater illumination , and perfection of knowledg : he being the eternal wisdom of god ; and light of the whole world . of whom he is head also , as he is of the church , therefore called the elect angels , as men 1 tim. 5. 21. from whom 't is conceived ( for doubtless they are conserved by , and in all things depend on , him , by whom they were created ) they possess their present confirmative grace , and illuminations , rev. 19. 10. and shall hereafter receive at the end of the world a greater glory , see eph. 1. 10. col. 2. 10. -1. 20. as over the church , so over the adversaries of it . luk. 19. 27. rev. 19. 15. -1. 7. 2 thess. 1 , 7 , 8. as over christian , so over heathen , kingdoms , governing them also with his providence and by his angels , dan. 10. 13 , 20. dan. 11. 1. as over bodies , so over souls and consciences , to know , convince , to send torment and self-condemnation into them . rom. 2. 16. 1 cor. 4. 5. -14. 24. 2 cor. 10. 2 , 3. &c. act. 5. 5. -2. 37. -24. 25. jo. 16. 8. tit. 3. 11. having power over the laws ; what shall oblige them , what not . annulling the former ceremonials of moses , lord of the sabbath , &c. col. 2. 8 , 9 , 17 , 21. act. 15 , 10. gal. 5. 1. -4. 3. eph. 2. 14. power to remit , and to retain sins ; with the key of david opening and shutting as he pleaset●… ; joh. 5. 22. act. 10. 42. act. 17. 31. power , as over the living , so over the dead ; the author of the raising again of their bodies , 1 cor. 15. 45. jo. 5. 28. all that are in the grave shall hear his voice , &c. and the disposer of eternal life , or torments , to whom he pleaseth . jo. 6. 54. -10. 28. phil. 3. 21. the final judge , and this as man , act. 17. 31. rev. 1. 7. jo. 5. 22. act. 10. 42. before whose tribunal all must appear , 2 cor. 5. 10. judging most righteously , being the wisdom of the father , the word , the truth . most throughly , and those things especially which escape all former judgments of men ; the secrets of men , rom. 2. 16. the counsels of the heart . 1 cor. 4. 5. see what a word it is that we have to do with in that day , described heb. 4. 12 , 13. very accurate and punctual in weighing the several worths of every mans works , and putting fire to those that are drossy , even of those whom he saves . see 1 cor. 3. 13 , 15. gal. 6. 4 , 5. judging not only men , but angels , 1 cor. 6. 3. and these not only the evil to pass their sentence ; and deliver them up to torments ; matt. 8. 29. 2 pet. 2. 4. but probably the good also ; for their reward non disquisitione meritorum , sed retributione praemiorum : for tho from the beginning of the world , they both ( in respect of their own demenor in themselves ) have had their sentence ; and the one , then , confirm'd in grace and goodness , the other having left to them no regress from evil ; yet in quantum actibus hominum communicati ; & ratione eorum , quae circa homines operantur ( as the schools ) the one sort here not doing more necessarily good , then the other , evil ; nor the other more rejoycing in our straying from god , then the other in our conversion ; luk. 15. 10. which argues the diligence of the one for our salvation ; as of the other for our destruction . therefore i say if these have not all their punishment already ; ( but shall suffer also for deceiving men , rev. 20. 10. and who knows whether this likewise in a just proportion ) why should we imagine the other to have all their advancement ? especially since they are not yet freed from many charges and imployments about persons in dignity much inferior unto them : and the perfection of blessedness seems to consist in rest , and the end of motion , which alwaies tends to something yet desired , not attained . but occulta domino deo nostro . meanwhile how terrible this to those who tread the blood of the covenant under foot , to have their violated enemy their judge . 2 cor. 5. 11 ! how comfortable this to those who ob●…y him , to have their brother to have power as over men , so much more over all the other creatures ; seas , winds , and heaven and earth ! who as he made the old , so hereafter shall make a new , world ; ending with a creation of it , as he began by the same power , by which here he ( to our astonishment ) or another in his name , i. e. by his power act. 3. 16. did create or repair an eye , or leg , or some small piece thereof . he being the grand liberator of the whole world at last ; as well as of the sons of god , rom. 8. 21. and heaven and earth being in his power , as well as all the power therein given him . see heb. 5. 5. 2 pet. 3. 13. rev. 21. 1. that we may know that there is nothing , nor present , nor to come , nor high , nor low from which he cannot defend us , out of which he cannot deliver us , rom. 8. 38 , 39. and over which we also are not rulers and conquerors thro him that being flesh of our flesh , loveth us , v. 37. but amongst all these , over whom he hath power , yet his care is now more special toward the church his body . eph. 1. 21. heb. 3. 6. sending abroad teachers , eph. 4. 7 , 11. &c. distributing to several , several gifts of the spirit ; phil. 4. 13. communicating a great part of his power to them : whatever they ask doing it for them , &c. helping them in miseries , afflictions , tho not as yet keeping these from them ; delivering them from the mastery , tho not as yet from the assaults , of their enemies . for tho all power every where is given him ; and when any is executed ▪ t is executed by him ; and no part almost of this his universal power , but hath in a specimen , for an essay and testimony of it , been executed by him already , even to that highest one of raising the dead ; by him , and by others also by his power ; yet this power was not received to be , in every part , executed all at once ; but according to the dispensation of the times appointed by the father , who gave him this power . see heb. 2. 8 , 9. 1 cor. 15. 23. &c. matt. 20. 23. he governing all according to his fathers will , whose will yet is the same with his own . therefore is he , in respect of some acts of his power , described sitting down at gods right hand , and resting and expecting heb. 10. 13. till the time comes of doing every thing in that order that the prophets have foretold it ; i. e. that the father hath fore-ordained it . act. 3. 21. who hath put the times and seasons of every thing in his own power , as our savior answered his disciples , when they were inquisitive about his kingdom , act. 1. 7. as in other acts , going forth already conquering and to conquer . neither are all his enemies to be subdued at once ; but one after another ; first antichrist ; then satan ; the last death : see rev. 19. 20. -20. 10 , 14. 1 cor. 15. 26. and so are the same enemies also overcome by degrees . they first hindred from conquering his elect ( which power over them he received at the very first ) ; then hindred from assaulting . for already by the power of his spirit , neither the flesh , nor satan are suffered to overcome us , except by our own default : but only permitted for the exercise of our virtues still to assail us ; and that meanwhile many by these assaults perish , 't is not from any defect of the power , or goodness of this king : who is so dil●…gent that of all that his father gives him , he calleth them all by their names ; goeth before them , leadeth them out ; fleeth not from them when the wolf cometh , looseth not one , jo. 10. 13 , 12. -17. 12. ps. 23. 1. and in heaven , in the presence of the angels , rejoyceth ( like the woman that had found her lost piece ; and the shepheard that had regain'd his straying sheep ) for the recovery of every sinner . see luk. 15. 7 , 10. but from the eternal wisdom and law of the father , ( which law his power must not transgress ) not to take away free will from man , ( which done all further demerit and reward ceaseth , and by which left he must still have a possibility to sin ) till the consummation of the world . but this only free-will being continued to man , without which as vice , so all virtue expireth , and what is there that he could have done for his vineyard that he hath not done ? for there is nothing in or without us , that can oppose him concerning ns , if we our selves do not see rom. 11. 23. [ when we believe not , when we will not matt. 23. 37. mark. 6. 5. rom. 11. 23. jo. 16. 12. ] these are the bounds the father , not to overthrow the nature of man , hath set to the power of his son ; they arguing no impotency , nor unwillingness in him , but incapability in us . else all things that can make man happy shall be accomplished by the omnipotent power of this king of saints in their proper season . but to express the manner of this kingdom yet more fully ; we are to know ; that as god by our saviors coming into the world , and first appearance of the kingdom of god , removed away the weak elements and imperfections of the former times ; and by this light caused all those shadows to vanish ; so he compleats not this kingdom neither all at once , but makes it to grow like elijah's cloud from the bigness of a man's hand , till it cover all the earth ; and like those waters , ezek. 47. 3. &c. by which doubtless are meant the larger and larger effusions of the spirit till the day of the lord come . act. 2. 17 , 18 , comp . 19 , 20. umbra in lege , imago in evangelio ; veritas in caelo . ( s. ambrose ) and advanceth it by gentle degrees to more and more perfection till the end come ; therefore compared to a mustard-seed , and a piece of leaven . luk. 13. 19 , 21. it was the disciples error act. 1. to think that the kingdom of christ , that was but then vagient in its infancy , should presently appear in its full strength without any intermediate growth : which had it then come to pass , and so nothing have been capable of any further perfection , the world must also presently have concluded : the fulness of all perfection being only in the last scene of the last act thereof . for there is no decrease or revolution to imperfection , or standing at a stay in the work of god ( man , his image cannot endure this in his petty contrivances , ) but increasing alwaies and advancing to that just height he hath determined for them . a prognostication of which governing the world he hath left us in the 6 daies work of the creation of it . and so our saviors kingdom is not yet come to its period of perfection . see dan. 7. 14 , 9. heb. 2. 8. rev. 11. 15. -16. 17. -19. 6. luk. 19. 11. &c. 1 cor. 15. 25 , 26. dan. 2. 34 , 44. act. 3. 21 , 23. but in a constant progress toward it , both in respect of the subduing of his enemies ; and the more and more enlarging of his dominion ; till all the heathen be his inheritance , and the uttermost parts of the earth his possession . and for the first ( to repeat more largely what was briefly said before ) tho all power in heaven and earth be already givea unto him , in respect of himself . matt. 28. 18. tho god hath made him both lord and christ , act. 2. 36. and we see him crowned already with glory and honor , heb. 2. 9. yet all things are not as yet put under him in reference to his body : tho sitting at the right hand of god in his person , he is suffering still in his members , col. 1. 24. saul , why persecutest t●…ou me ? at his resurrection long ago he then led captivity , ( i. e. sin , satan , and his instruments , death and its associates , ) captive , so as to suffer no more at all from them in his own person ; nor to suffer in his body the church so far , as that it should be conquered by them , luk. 22. 32. matt. 16. 18. he then disarming them of their formerly mortal weapons , but yet not so far , that it should by them be no more assaulted ; nay the stronger assaults are now toward the latter end of the world ; as his members are more by him enabled to bear them . his servants also conquering the same way , as himself , they never so much , as now , since he sits on the throne , being given up to martyrdom , and overcoming death by death . christianity is yet only under the conduct of their spiritual moses travailing afresh in the wilderness toward another canaan ; expecting , not entred into , rest . moses was but a type of christ ; the israelites of the church : egypt , and babylon , and antiochus of antichrist ; that is to be revealed in the last times : against whom christ comes first with aids of grace ; before he comes with the glory of his presence going forth conquering and to conquer , but by several degrees , and one enemy after another : first triumphing over the beast , and then over his image , and the false prophet ; first by the constancy , the witness , and blood of the saints . rev. 12. 11. then by the sword of vengeance . r●…v . 19. 15. then over satan , first , so far as to bind him from doing hurt : then casting him into destruction , rev. 20. 2 , 10. and last of all over death , the last of all his enemies that shall be destroyed . vers . 14. and as the subduing of his enemies , so the enlarging of his dominion , is effected by certain degrees . he brought salvation to all people , but not therefore it tendered to all persons in all times ; but only to some generations ( according to the good pleasure of the father to whom his kingdom is subject ) in every country , and again to some countries in every age . matt. 24. 14. how narrow was the sound of the promulgation of his kingdom at first ? [ into any village of the samaritans enter ye not . ] how obscure his sermons ? [ and without a parable spake he not unto them . ] how uncapable his auditors ? [ not able to bear his doctrines , jo. 16. 12. luk. 24. 21. ] great works were done when he was present here , but greater to be done after his departing hence . jo. 14. 12. his personal presence with his servants , which was a great encouragement to them , being advanced into an assisting them with his presence with god in heaven , and his spiritual presence not with , but in , them ; receiving there from the father and giving unto them the holy ghost , by which themselves , ( ignorant whilst his body was with them ) were enlightned with all truth ; and thousands now at a time converted to the truth . therefore was it expedient for the promoting of his kingdom to go hence ; his commission before being only from the jews ; [ i am not sent , &c. ma●…t . 15. 24. ] but after his ascent , receiving the promise for the gentiles ; [ when he asked of god and had given him the heathen also for his inheritance . ps. 2. 8. ] and shedding the gift of all manner of tongues upon his disciples for instructing them . and ever since hath he enlarged his borders , and advanced to a further perfection towards his fulne●…s ; which is his body the church , eph. 1. 21. still bringing more sheep into his fold , jo. 10. 16. and gathering up the children of the kingdom , as his father hath given them him , here , and there ; in this or in the next generation ; not loosing one of those be gives him , and sending his laborers hither and thither according as his harvest is ripe : now forbidding his apostles to sow their seed in one place , where he sees the ground is yet too stubborn to receive it [ as in asia , act. 16. 6. and in bithynia , vers . 7. they assayed to go into bithynia , but the spirit of jesus ( as many copies ) suffered them not and in jerusalem , act. 22. 18 , 21. they in jerusalem will not receive thy testimony concerning me : make hast , depart , i will send thee to the genti●…es . ] again guiding them , ( and that by appearing himself in person ) to other places , where he saw he had [ by his father given him ] much people : as at corinth , antioch , ephesus . see act. 13. 48. -16. 10. -18. 9 , 10. -8. 39. then spake the lord to paul , be not afraid for i have much people in this city : so , in places where they might do him more service , pricking them forward extraordinarily with the secret instigations of his spirit . see act. 17. 16. -18. 5. -19. 21. driving paul without any rest to jerusalem , that he might convey him thence , by occasion of a false accusation to sow the gospel at rome . see act. 13. 2. -8. 1 , 4. more spreading the gospel , by a persecution of the professors . [ gods work being not , good without evil ; but , good out of evil . ] all this zeal toward the gentile ; after he had , ( out of his dear affection to his own nation ) first made tender of their ministry to the jew : where ( then refused ) yet in the time appointed his standard shall be set up ; and they also shall bow unto his scepter , and unto sion shall come the deliverer . rom. 11. 26. comp . with esai . 59. 20. and the light of the gentiles shall also be the glory of israel . thus the sun of righteousness goeth on and prospereth ; and none are hid from the heat thereof ; but also , as the sun , he enlightneth not all this sphere at once : first , rising upon the jew ; from them shining on the gentile ; amongst these , first visiting the proselytes , and those who were before introducted into the jew's religion ( for such were most of the first converts . act. 16. 14. -17. 4 , 12 , 17. 18. 7. ) but from these by little and little spreading to the rest of the gentiles , those before abounding in all idolatry : and amongst these to the eastern and asiatick people sooner ( the light of the gospel holding the same course with that of the sun , and night also since having succeeded the day in places where it first shined ) then to the european and the west ( those whom the gospel visited later being recompensed in this that they have retained it longer . ) but this so , as the light is still increasing ; and far more here added to the fold of that great shepheard ▪ then have there apostatized from it ; and still it proceeds , and hath passed over the broadest seas , to new discovered kingdoms ; america ; and so from them hath made the round to the furthest east ; china to the posterity of sem ; ( for by him was the east generally peopled , as the north by japhet , and the south by cham ) and from them shall at last return to the posterity of abraham , the bod●… of the jewish nation from whence it set forth , rom. 11. with whom we hope that a remnant of cham ▪ s seed also , out of which hath sprung that great enemy of christ , shall be gathered to the church , ps. 72. 10 , 11. and then that wicked one , with those that obstinately follow him , be utterly destroyed , and then noah's curse fully accomplished . and 〈◊〉 observable that , at the same time the gospel began to decay in some parts , it began to be planted in others . when the eastern and african churches began to be overgrown with apostacy and heresy ▪ the northern nations , germany , pole , denmark , sweden , norway , &c. began to be gathered into the church . and after that the west ( again ) had been overrun with the grossest superstitions , sects and divisions ; the gospel was hastily transferred to the east and west-indies . from christian assemblies it hath grown to christian states ; and from these again ( as it has been of a long time generally belived ) shall encrease into a christian , and the fifth and last , empire : ( not that all that live then shall be saints ; ( or that the world shall be under one monarch ; an opinion made to serve the ends of sedition and tyranny ) , but all or most for their religion , christians , ) neither shall antichristianism be universal either for place or time . of the 10 horns , this enemy shall prevail but over three ; dan. ●… . 8. and as he shall be toward the end of the world ; so shall he not continue unto it ; nor have the honor , mundo secum moriente , mori ; but those kings at last shall make him desolate , who before gave their strength unto him . and our saviour shall conquer the world first another way ; before , by setting it on fire . his spirit , his word first shall prevail over it ; over the hearts and souls of men ; and they shall one day , before the last , become subjects , not only to his power , but to his truth : when satan also himself , before the time that he shall be utterly destroyed , shall first have shackles laid upon him , that he cannot walk about and seduce . after which conquest first over the ministers and the temptations of satan ; he shall also destroy satan himself ; and take his saints also out of the hands of death : and raise them again by his power given him from the father , and glorifie them . his kingdom , in respect of his members , seeming to have three degrees of its growth ; and his throne 3 steps or ascents one much higher then another . the first beginning at his resurrection , a kingdom of grace chiefly , when our savior first goes forth conquering and to conquer . rev. 6. 2. the second beginning at the fall of antichrist , and restraint of satan . rev. 19. 20. -20. 2. the entrance of our savior into a kingdom of power ; a kingdom mixt of grace and of glory too ; his kingdom on earth . see rev. 19. 6. -20. 4. the third , which is the consummation of it , and the kingdom of absolute glory , his kingdom in heaven , beginning at the destroying the last enemy death , and the general resurrection . rev. 20. 12. 2 tim. 4. 1. matt. 25. 31. luk. 19. 12. and then he shall give up this kingdom unto the father , when god shall become all in all , in him and in us . that is when this vicegerent in a kingdom now full of opposition , shall have gathered all gods elect into safety and felicity ; destroyed all enemies , and gathered out of it all things that offend , matt. 13. 41. finished his business for which he reigned , i. e. our salvation . then shall this general give up his commission ( as we say , there needs no government where nothing can disobey ) and return with the father , and and the holy spirit , to govern after a new , and , in respect of the manner of it ( if i may so say , ) after an higher way ; i. e. god shall govern immediately without any appropriated service of christ , or angels , or men , his substitutes ; or use of external means , without the least contradiction or opposition of any thing in his kingdom , whereby his glory now is , as it were , violated and diminished ; himself offended and displeased . when god takes again to him , as it were , his great power , see the expression rev. 11. 17. ( for god the father , by the wickedness of free will , now as it were , admits and undergoes some diminution of his glory ) and governs with as entire and pure a glory as we may imagine he did before the world was , and when there was nothing but himself ; and perfect and infinite glory reflected only from himself . our savior also having this kingdom resign'd , ( as he then had it ) with him . jo. 17. 5. so now , as then , above all , and thro all , and in all , eph. 4. 6. as all being nothing , but himself all . so that this resignment of our saviors government ( such as now it is , ) is only the transition of it into a greater perfection , for it endures for ever and ever . luk. 1. 33. the more things multiplicious are united , and things diverse 〈◊〉 into god ; the more they also being perfected . which as it is true in all other creatures , so also ( according to his humanity ) may be verified of our savior , blessed for ever more ! in respect of which consummation of all things , that is yet to come , all the present things , which are consummations of the types of former times , are but types themselves , and imperfections ; as also many of those prophecies that are already fulfilled in there are to have a second fuller accomplishment hereafter . our saviors first coming but a type of the second ; and the prophecies applyed to this , see mal. 3. 1. matt. 3. 10 , 12. much more verified and fulfilled in that . our sabbaths but types of the rest to come ; the present communion of christs body and blood , and the present inhabitation of his spirit , but types and earnest-pence of a more intimate incorporation and union to him hereafter . when whatever he is we shall be like him , tho we cannot now imagine what we shall be : and our present knowledg and conceit of things , seeing them under the law , thro a veil ; under the gospel , thro a glass , somewhat clearer , but not yet face to face , 2 cor. 3. 14 , 18. 1 cor. 13. 12. such as shall hereafter vanish away , 1 cor. 13. 8 , 12. but by improvement , as stars vanish in a greater light . meanwhile all things under this king of saints go on apace to their perfection ; by whom all that is imperfect shall at last be done away . and in his majesty may he ride on prosperously ; and may his arrows be sharp in the heart of his enemies ; and the people be subdued unto him ; and may he remember his poor servants now he is in his kingdom ; to whom be glory for ever . amen . lastly , to conclude this chapter as the rest , what is said of his kingdom , is verifyed also of the saints ; by whose merits , after whose example , under whose conduct , assisted by his spirit , protected by his power , all those who depend on him shall also overcome , shall have a kingdom , thrones , reign on earth , rule over the nations , judge men and angels , &c. only saving to him the primogeniture , the preeminence , the right hand , &c. rev. 2. chap. 3. chap. ix . the benefits of our savior common to all generations ever since the creation . lastly . as all these benefits come to mankind by and thro christ ; so they came , alwaies , by him ; to all generations of men ever since the creation ; and as well these before , as those since , his coming in the flesh attained salvation and were blessed only by , in , and thro , him . god , ( perfecting , as all his other works , so that of our redemption by degrees ; and still reserving some better thing behind , to superinduce upon the former ; that the precedent , without the following , times might not be made perfect ; heb. 11. 40. ) appointed not the full-manifestation of his son , for taking away our sin , &c. nor , ( after the son reascended , ) the visible and more plenary descension of the holy ghost , for enabling our obedience , &c. till the last times indeed : but yet he not only promised them , ( i mean to his church , ) from the beginning , [ where note ; that in what manner the sending of the messias or the promised seed so the sending of the spirit , wat only promised to former ages . see for this ( which is less taken notice of ) gal. 3. 14. act. 2. 3●… , 39. esai . 32. 15. -44. 3. jer. 31. 33. -32. 40. ezek. 11. 19. -36. 27. joel 2. 29. zech. 12. 10. &c. ] and raised a continued expectation and longing for them ; both in men , and angels ; mal. 3. ●… . 1 pet. 1. 12. [ and therefore the faithful were , then , called the children of the promises ; and the priviledges of the jews ( the then church of god ) said to be great , in that they had the promises ; see rom. 9. 4. -3. 3. act. 2. 39. ] but he also exhibited them ; and this , not only in types , ( the figures and representations of what was to come : ) [ as all former times were , almost in all things , types of the latter , see 1 cor. 10. 6 , 11. rom. 15. 4. eccles. 1. 9. that the whole world might know gods waies , ( in his mercies , judgments , &c. ) what they are , and what they will be , by what they alwaies have been ; and so , in both kinds , might hope , and fear , the same things to fall out to them ; which have come from god formerly upon others , for their example ] but in the virtue and benefit of them . thro the grace of our lord jesus christ ( saith st. peter ) we shall be saved , even as they : i. e. the fathers , see act. 15. 11 , comp . 10. nor only this ; but in the presence of them : first for the son ; the government of the church of god under the old testament was by this only begotten of god , 1 cor. 10. 9. heb. 11. 26. tho not yet incarnate . humanity indeed was not assumed till the appointed time ; nor any of those offices that necessarily depend on it ; no sacrifice , no sufferings for us ; no obedience to the laws , which were enjoyned us ; no intercession as yet as high priest for men , his brethren ; as yet a mediator , in respect of man , to god he was not : being in all things ( till he emptied himself ) equal to god the father ; yet the benefits of all these , tho not to be acted till their season were participated and equally communicated to all ages before thro faith in those to come ; as to ages since thro faith of these past . and thus the lamb may be said to be slain from the beginning . but yet it seems plain ; that , ( by the divine oeconomy , ) from the person of the son of god ( which was alwaies ) , the first as well as last , alpha and ●…mega , davids ofspring or branch , and root , rev. 1. 11 , 17. -22. 16. and all things as of the father so by the son , 1 cor. 8. 6. jo. 1. 4. as the first begotten from the dead , rev. 1. 5. col. 1. 18. so the first born of every creature . col. 1. 15. comp . 17. from this person , i say , as it were a mediator from the father to us , came in all times the enlightning and teaching ; jo. 1. 9. esai . 60. 1. comp . ●…ph . 5. 14. he was alwaies the light the conduct and protection ; ps. 80. 1. he was alwaies the shepheard ●…sai . 27. 3 , 6. of the church of god. from this person all blessings derived upon her ; she was ruled with his more extraordinary personal presence and immediate presidence , ( and not by subordinate angels ; ) and this done with his great delight , prov. 8. 30. with great compassion , and affliction for their miseries , judg. 10. 16. exod. 19. 4. deut. 1. 31. fsai. 46. 3. -63. 7 , 9. and with great patience , grief , and 10-times provocations from their sins . numb . 14. 22. ps. 95. 10. he often assuming an human figure , as a preamble to his incarnation , tho not yet a real and natural body : and appearing to , and discoursing with , and seen by , the saints of old , before his coming in the flesh ; as he hath done to others since , after his ascension , many times to one man ( s●… . paul ) that are mentioned , act. 9. 4. -18. 9. -22. 18. 2 tim. 4. 17. all the promises of himself to come were from himself , and from his spirit ; 1 pet. 1. 11. and amongst the rest that gracious designation ( made to his father ) of his person to be emptied and to assume flesh [ lo i come ] the father again promising , before the world was , all the blessings that should come to mankind there from . see tit. 1. 2. comp . gen. 1. 26. and -3. 22. and -11. 7. and as all mercies upon the church and the godly ; so all judgments upon the wicked and the enemies thereof were executed by the person of the son , as well before , as since , the incarnation , see jo. 5. 22 , 23. all judgments also being a proper effect of the word of god. see rev. 19. 13 , 15. heb. 4. 12. all those judgments upon the old world were by him ; being forerunning types of the world to be judged by him at that last day . therefore is he said in the same manner , since his incarnation as before , to come often ( still ) to execute judgments without any descent of his humanity . see rev. 2. 5. matt. 16. 28. -24. 34 , 50. rom. 11. 26. comp . esai . 35. 4. -40. 10. and from him all these as the second person in the trinity , contradistinguished from the father . for tho opera trinitatis sunt indivisa ; and all external works are of the whole trinity , yet in the operation , the same manner of concurrence cannot be attributed to the 3 persons : we cannot say that as the father made the world by the son ; so that the son , by the father . nor that as the son became incarnate ; so the father : nor because our saviours praiers were addressed to the father , therefore they were to the holy ghost , or to the son i. e. himself . now then to prove this , that we pretend , more fully ; and here to pass by that deduction ( firm enough ) of god the fathers creating , upholding , governing all things by his eternal son , therefore governing the church ( his people elect , whose god he more specially calls himself ) these , i say , more especially by the same person his son. 1. this seems to appear from two lords , several times named in the old testament : see ps. 110. 1. where the second lord , whom david calls his lord , is expressly by our saviour expounded to be himself , matt. 22. 44. and himself , not as he was davids son , since by his question he implyed that christ as davids son could not be his lord ; but as gods son ; which the blind jews imagined not . so of god and god psal. 45. 6. comp . 7. see heb. 1. 10 , and 8. david making many addresses unto god the son , as appears by the quotations in the new testament : see psal. 68. 24. comp . 18. and eph. 4. 8 , 9. after this consider gen. 19. 24. which diversity of expression seems to arise from that lords being yet on earth , that discoursed with abraham . gen. 18. 1 , 3 , 21. add to these ezek. 13. 7. comp . matt. 26. 31. esai . 5. 1. 2. from those many places ; where the same divine person is ( promiscuously ) called the angel of the lord ( therefore not god the father ) and also is himself named god ; the lord ; the god of israel ; is delivering his message ( if i may so call it ) in his own name ; receiving worship , dedication of altars , sacrifice , as god ; and ( seeing god and living ) with wonder applyed to him by those trembling mortals to whom he appeared ; by all which joyned together ( tho to some it may seem the phrase of those daies to give any angel the name of god. see judg. 13. 21 , 22. and their opinion that the sight of an angel was death to a mortal , see judg. 6. 22. it is as evident that he was distinguished from all created angels . see gen 32. 1 , 2. no such ceremonies used . therefore is this angel in an especial manner called the angel of gods face or presence , and gods name said to be in him. exod. 23. 21. esai . 63. 9. which seems plainly applyed to our saviour by the whole description , and by 1 cor. 10. 9. yet the same is called also gods face , exod. 33. 14. and god himself , vers . 3. who refusing upon their idolatry to conduct them any longer ; yet afterward condescended unto it , upon the intercession of moses : shewing in the first the malignity of sin ; in the second the power of christs intercession for sinners ; typified by that of moses . see ●…xod . 33. 14. -34. 10. now for the coincidence of these two [ god the lord ] and [ the angel ] &c. see gen. 16. 7. comp . 10 , 13 , 14. gen. 22. 11. comp . 12. -32. 34. comp . 30. and hos. 12. 4 , 5. gen. 48. 16. comp . 15. gen. 31. 11. comp . 13. exod. 14. 19. comp . 24. -3. 2. comp . 3 , 4 , 6 , 7 , 14. deut. 33. 16. and zech. 3. 1 , 2. where joshua appearing before the angel , as a judge , is accused by satan , see vers . 4. mark. 12. 26. act. 7. 38 , 35. comp . 53. heb. 12. 26. and many more places to this purpose . which interest , agency , and appearance of our saviour in the old testament , those other places in the new seem to glance it . 1 cor. 10. 9. comp . exod. 17. 2. numb . 21. 5. heb. 11. 26 , 1 pet. 3. 19. -1. 11. matt. 23. 37. where how oft would i , &c. seems to be meant also before his incarnation , by the prophets , whom he alwaies sent ; before , and since . neither doth that saying , 1 jo. 4. 12. jo. 1. 18. [ no man hath seen god at any time ] 1 tim. 6. 16. [ nor can see him ] ( grounded on gods words in ●…xod . 33. 20 , 22. ) thwart that , which hath been said ; or oppose the visions and apparitions of god veil'd in created representations and images ; but only those visions of him in his own nature and essence : or that more proper glory , wherein he shall be seen by us in the next world , 1 cor. 13. 12. which devouring fire and unaccessible light nothing mortal can behold without being melted and consumed ; the image of which also is sometimes represented so glorious , as neither is it beholdable , see lev. 16. 13. and most-what so glorious , as not seen without great horror and trembling ; the ordinary symptomes in all apparitions ; even those not only of god , but of angels . and this invisible glory is called gods face , exod. 33. 20. not but that gods face also hath been seen , see gen. 32. 30. judg. 6. 22. &c. but that face was only a vizard ( if i may so say ) over his own face ; and that glory but a shadow of his own glory ( therefore moses after a sight of these , exod. 24. 10 , 16. numb . 12. 8. still affectionately desired a sight of the other . exod. 33. 18. ) sometimes made more , sometimes less , glorious ; as when in the form of a man he dined with abraham . but yet except when the divine majesty personated an ordinary man , seldom in any glorious apparition under the times of the law was his figure , or at least his face , seen ; this familiarity being reserved , in the incarnation of god , for the times of the gospel . 1 jo. 1. 1. jo. 1. 14. the appearance to abraham ( in a vision or reality it matters not for our purpose ) gen. 15. 17. comp . 12. was a blazing flame issuing out of a fornace environed with darkness . exod. 24. 16. the sight of the glory of the lord was like a devouring fire to the people , and to the elders who had more clear vision , vers . 10. there is mention only of ( as it were ) a saphire-pavement under his feet : and remember ( saith moses ) deut. 4. 15. that ye saw no manner of similitude . moses his importunity afterward only saw his shoulders passant , and was entertained chiefly , as also elijah , and as adam in paradise , gen. 3. 8 , 10. like some terrible noise in the air indicating gods presence with a voice and a proclamation . this being the time of hearing his word , hereafter of vision ; see exod. 33. 19. -34. 6. 1 king. 19. 12. ezek. 1. 26 , 27. the appearance of the loines of a man , and flames covering the upper and the lower parts . esai . 6. 1. no description of his person , save the posture only sitting on a throne ; only a particularizing of the cherubims . dan. 7. 9. a description of his covering , his vestment , and his hair , but not of his person . rev. 4. 3. no description of any figure , only the lustre like a jasper or sardin-stone ; only rev. 1. 12. in st. johns vision of our glorified savior , there we find all the parts of his body punctually described , much resembling daniels of that glorious angel , c. 10. 5. which some also imagine to have been our saviour . 3. this appears in that some of the apparitions of god in the old testament must be granted to be of the second person ; as that vision esai . 6. 1. which is interpreted expressly of christ jo. 12. 41. comp . 40. quoted out of esai . 6. where this vision is related and this being the lord , whose glory resided in the temple , and sate between the cherubims . that vision ezek. 1. 26. must needs be of the same lord too ; see psal. 68. 24. comp . 18. now the same lord residing in the temple , and before , in , or upon the tabernacle ; it follows that the lord conducting the church in the wilderness , was also the second person . and from these , which must be granted , many other appearances in reason cannot be denyed to have been of the same person . especially most of them being acts of care , and providence , and mercies toward the church . amongst which ( to name only some of them ) that to abraham seems to be , gen. 18. where 't is plain , that one of the 3 celestial persons was the lord ; abraham speaking in the singular , and but calling one of them lord , vers . 13 , 17. and two of them only entring sodom ; whilst the third , which was the lord , stayed and discovered the destruction of the city , vers . 22 , 33. whom see again , gen. 19. 16 , 17. talking with lot , and vers . 24. executing judgment on the wicked , after he had saved the righteous : coming then with salvation and promises in one hand for the good ; promises of himself to come : and thro him of the inheritance of heaven , typified in canaan ; and deliverance from hell , typified in lot ; and with judgments in the other hand upon the impious ; judgment of fire and brimstone , and being cast into a bottomless lake in hell , typified in sodom . and since our saviour saith when the jews asked him jo. 8. whether he had seen abraham , that he was before abraham , and that abraham had seen his day and was glad : ( where it seems plain by vers . 38 , 23. that he was discoursing of himself , as being the eternal son of god ; which the jews so much stumbled at , and st. johns relations every where so much vindicate . and that the day , he speaks of , is that permanent one of eternity , which never ends ; and to which all time is but as one day , 2 pet. 3. 8. why may he not expressly mean it of these visions of abraham ? and the glad tidings he brought him in them of that coming , which the jews then , yet without rejoycing as abraham , beheld ? and might not abraham be said thus to see his glory ; as well as esai ( it must be granted ) did ? 2. and next the descent of the lord in the times of noah ; how like is it to this in abraham's time before the firing of sodom ? and his conference with and complaint to noah , see gen. 6. 3 , 7 , 8 , 12 , 13. -7. 1 , 16. and his promises to him and covenant with him , and his seed ; gen. 6. 18. -9. 9. &c. to those with abraham . and his preserving of noah with his family , and his shutting them up in the ark , gen. 7. 16. to his delivering of lot and his leading him forth by the hand ; and his causing it to rain those miraculous waters by opening the windows of heaven , and springs of the deep , gen. 7. 4 , 11. to the fiery rain upon sodom ? and how well do these agree with that expression . 1 pet. 3. 19 ? so that it seems without doubt these two of the firing of sodom ; and of the flood ; and that of drowning the egyptians in the red sea , with the salvation of noah , lot , and israel being the 3 grand types to the world of the last great judgment to come , see 2 pet. 2. 5 , 6. jude 5. 7. that they were executed by the same hand , see 2 pet. 2. 5 , 6. luk. 17. 26 , 28. that the other shall be even the son of god ; to whom the father for ever hath committed all mercy and judgment . 3. the same person it seems to be , that first wrestled with , ( as he doth in afflictions with all the pious ) and then blessed , jacob : gen. 32. 24. that appeared to , and was adored by , joshuah . josh. 5. 13. 14 , 15. comp . exod. 3. 5. to gideon , judg. 6. 22. to manoah . judg. 13. 15. &c. all which may be gathered from the arguments forementioned . and i can call to mind in the sacred story only , 2 apparitions or visions which certainly appear to be of god the father : that of the ancient of dayes , dan. 7. 9. comp . 13. and rev. 4. 2. comp . c. 5. 5. 4. lastly , he was the angel that conducted the church in the wilderness , as is shewed above ; and by consequence that gave them the law in mount sinai : for tho the law is said to be given by the disposition and promulgation of angels , act. 7. 53. gal. 3. 19. heb. 2. 2. multitudes of whom appeared in the mount , deut. 33. 2. psal. 68. 17. by whom those voices were formed in the air. heb. 2. 2. in which speaking of the law to the people the angels were mediators , as afterward in receiving from the angel and carrying the law to them , moses was , gal. 3. 19. [ which is taken notice of several times in the new testament , to shew the preeminence of the gospel : since the law was delivered to men by the intermediation of angels and moses , servants and ministers ; but the gospel by the mediation of his only son , made flesh that he might familiarly converse with man , without those terrors that accompanied the law : ] yet the supreme legislator was god : deut. 33. 2. exod. 20. 1. exterior loquela angelorum , interior dei per angelum ; and that the son , the eternal word , and vicegerent of the father ; called the angel act. 7. 38. that spoke with moses upon the mount , from whom he received the law written with his finger : the same angel that appeared in the bush , vers . 35. that conducted them in the cloud . which soveraign legislator , for the glorifying of his father and the saving of man , humbled himself afterward to become himself the mediator . the type of which mediation of his , moses then was ; both in delivering the will of god to the people , coming down to them from the holy place in the mount ; and also ascending and interceding forty daies to god for the people . deut. 9. 18 , 25 , 26. as he since hath both descended in flesh from the bosom of the father , to declare and reveal all his will to us , jo. 1. 18. who only saw his face , but moses only his back-parts : and in whose face the glory of the gospel shone , as of the law in moses his face , see 2 cor. 4. 6. comp . 3. 7. and is ascended again to the father to intercede for us ; this real moses remembring him , not of our righteousness , &c. but of the promise he made to them of the blessed sced , d●…ut . 9. 27. and of the triumph the spiritual and temporal enemies of god would make over the deserted , tho most worthy to be deserted , church vers . 28. by whose prayers and intercessions it now standeth , and shall stand for ever . amen . thus much , that the government of the church of god also under the old testament was by the son of god. next for the holy ghost : the operations also of holiness in men under the old testament was by the same spirit . by it , then , regeneration , gal. 4. 29. and our saviour wondred at a doctor in israel , jo. 3. 10. that he was ignorant of it . tho therefore christ not yet ascended , and this holy spirit not then received and poured out in so full a measure upon all flesh ; yet as of the son the author ; so of the holy spirit the promise ; of the gospel ; there were made some predescents in the old testament , esai . 63. 10 , 11. nehem. 9. 30. zech. 4. 6. some sprinklings and drops of those large effusions which have been poured out in the latter daies ; and of almost all those several kinds of its rich graces mentioned , 1 cor. 12. &c. some first ▪ fruits , as it were , and samplars we find in the ancient church of god. the spirit of wisdom eminent in solomon . 1 king. 3. 12. and exod. 31. 3. the power of miracles eminent in moses , elijah , elishah ; and in these a specimen of almost all sorts of them , that are exhibited in the new . command over the waters , exod. 14. 21. 2 king. 2. 8. fire 2 king. 1. 10. dan. 3. 27. air 1 king. 18. 44. the heavens , josh. 10. 12. the multiplying of oyl , meal , bread ; like that of our saviours . 1 king. 17. 14. 2 king. 4. 6 , 43 , 44. the resurrection , 1 king. 17. 21. 2 king. 4. 34. -8. 5. the ascension , in enoch and elijah . pentecost , in the spirit descending upon his disciple elisha from ascending elijah , the type of christ. gifts of healing , 2 king. 5. 10. -4. 41. -2. 19. esai . 38. 21. prophecy , that called the proper season of the prophets . helps in government ; see the operations of the spirit upon joshua ; and the judges of israel ; and the 70 elders . interpretation of tongues ; and hearts too ; of dreams , &c. eminent in joseph and daniel ; see dan. 5. 12 , 25. only one , the gift of tongues we find reserved as a property to the gospel upon the enlarging of the church from one before , at this time to all nations , and languages . we find this holy spirit also represented of old ( both in the tabernacle and the temple , ) in those 7 lamps of the 7 branched candlestick ; as also in the first descent upon the apostles it appeared in a flame or tongue of fire : act. 2. 1. see exod. 25. 40. comp . rev. 4. 5. and 5. 6. and zech. 4. 10 , 2. comp . 6. we find it then poured upon moses , in type of christ ; and from him portions of it derived upon the 70 elders , numb . 11. 18. &c. whose sudden prophecying upon it became then also , as in the acts , a wonder to the people , vers . 27. 28. as it was from christ upon the apostles ; and so many thousands ever since , and shall be on others to the end of the world . jo. 1. 16. eph. 4. 17. we find it then conferred upon the extraordinary captains of gods people ; exciting them to heroick actions : joshuah numb . 26. 16 , 18. gideon judg. 6. 34. jephtah judg. 11. 29. samson judg. 13. 25. giving him corporal strength , a type of that spiritual , which it now bestows upon the saints ; as illuminating and sanctifying , so strengthning and giving courage and comfort in afflictions ; this being a special operation of this divine agent . therefore one attribute , esai . 11. 2. is spirit of might ; and in the new testament , comforter : upon saul , and david ; presently upon their anointing ; by which they were changed and became new men . 1 sam. 10. 6. -16. 13. see its inspiration of the holy writers ; moses ; david ; the prophets : matt. 22. 43. heb. 8. 9. -3. 7. mark. 12. 36. act. 7. 51. luk. 2. 26. act. 1. 16. 1 cor. 2. 13. it s wonderful operations upon the sons of the prophets ; whereby they were put at certain times into wonderful extasies and raptures , ( like those under the gospel . act. 10. 10. -22. 17. -9. 9. comp . 12. 2 cor. 12. 2 , 7. ) into strange and unusual actions and agitations of their bodies . 2 sam. 6. 14. psal. 26. 6. 2 king. 4. 35. -2. 16. -9. 11. 1 king. 18. 12. ezra 3. 12 , 14. ( see the like . matt. 4. 1. act. 8. 39. -20. 22. -16. 7. -18. 5. ) so violent that saul , ( in their society possessed with the same ) is said to have stript himself of his clothes , i. e. his upper garment , and to have lain down all night unclothed , being wearied withose strange motions , &c. perhaps psal. 149. 3. meant of this . they in these raptures not foretelling things to come , 2 king. 2. 3 , 5. but conceiving , and on a sudden , after an unusual manner , dictating , psalms , songs , the praises of god , or explanation of some mystery , or former prophecy . see 1 sam. 18. 10. 1 king. 18. 29. 1 chron. 25. 3. comp . 1 cor. 11. 5. and the spirit then as now did more ordinarily inspire persons , first by their profession consecrated to god , jo : 11. 51. prepared by studies and exercises of devotion in schools for this purpose ; amongst which means was composing the spirits by musick . 1 sam. 10. 5. -16. 16. ps. 43. 4. 2 king. 3. 15. some of the singers prophets , asaph , &c. there being many colledges of them in several places ; naioth , bethel , hiericho , inhabited by great numb●…rs . see 2 king. 2. 3 , 5 , 7. -4. 38. so the levites , that were the singers , were also spiritual composers of holy psalms , 1 chron. 25. 2 , 5. 2 chron. 29. 30. and many of the prophets were priests or levites , samuel , ezekiel , jeremy . and now also that the miraculous graces of the spirit are someway both procured and improved by industry , study , prayer , faith , expecting and desiring to receive them seems to appear from . 1 cor. 12. 31. -14. 1. rom. 12. 6. 1 tim. 4. 13 , 14. 2 tim. 1. 6. 1 pet. 11. 10 , 11 , 12. and this may serve to shew that the ancient world were not unacquainted with the operations of the spirit ; and in some measure pretasted this promise of the latter daies ; which wrought in all times after the same manner ; and came then also from the same author , the lord christ : see 1 pet. 1. 11. -3. 19. 2 pet. 1. 21. 1 cor. 12. 5. only now its illuminations are greater under the gospel , matt. 11. 11. jo. 16. 13. and further extended ; even to all flesh ; amongst whom it continues all its rich gifts ; for we must not make the times of christ inferior to those of the law ; nor the times of the making of the promises , to be perfecter then those of their accomplishment . thus much of the energyes , and actings of the holy ghost in men under the old testament as well as under the new . and accordingly , there hath been alwaies the same covenant of grace : the same faith in , and by , the son and holy spirit , gal. 3. 8 , 17. &c. and the same sacraments 1 cor. 10. 2 , 3. from the beginning . to shew which things somewhat more punctually and particularly . first gods prescience , seeing mans use of his free-will and his fall , foreordained our saviour before the foundation of the world , tho he manifested him not till the last times . 1 pet. 1. 20. and presently after the fall , ( out of overflowing mercy ) in the very curse , he delivered also the cure of it ; and condemned the seducer of man to be destroyed by the ( then first promised ) seed of the woman , i. e. christ , who also ( immediatly ) was the seed of the woman only , whom satan first seduced ; that he might be destroyed also by the same instrument i. e. woman , by which he thought to destroy man. upon the multiplying of this seed , we find accordingly , because the promise of god did not take effect in all the seed , see rom. 9. 6. &c. gal. 4. 26. &c. we find in that infancy of the world , the same distinction of men , as now , noted indeed by the apostle more expressly of abrahams double seed , gal. 4. 22. but as true of adams , and of all the times since the beginning : as likewise those other remarks that are made upon them , gal. 4. 29. rom. 9. 12. ( that the elder should first persecute , at last serve , the younger ) we find then one generation after the flesh , another after the spirit ; one of old adam involved in no covenant but that of works , and by those ( being evil ) loosing the heavenly inheritance ; the other of the promise , and attaining it by faith . and these we find called the sons of god , ( which none are but by christ. ) gen. 5. 2. the other sons of men or in opposition to the former sons of the wicked one the devil . 1 jo. 3. 10 , 12. in which respect the wicked jews seem to be reckoned as the spiritual race or succession of cain ; since abels blood is required of them , matt. 23. 35 , 36. jo. 8. 44. ( god and the divel being the two spiritual fathers of the progeny of man. jo. 8. 42. &c. ) the one pilgrims on the earth , heb. 11. 13. the other men of this world ; noted for their building of cities as cain , gen. 4. 17. and nimrod ; gen. 10. 8 , 9 , 10. not so the others . the city and type of the one , babylon , called confusion ; and of the other , jerusalem , intimating peace and unity . the one having a confusion of languages amongst them ; the other retaining ( as proper to them ) the first language of paradise ; called afterward the hebrew , from heber , ( in whose time the earth was divided ) ; and afterward , amongst his multiplied posterity , adhering only to abrahams race . and of the former of these there was a church of god erected from the beginning ; which had gods more special presence in the same land where paradise was . gen. 4. 16. which church seems ( from matt. 19. 4 , 8. comp . gen. 6. 1 , 2. and 4. 19. and mal. 2. 15. ) to have been then restrained both from polygamy , and marrying with the unbelievers ; which matching with them afterwards was cursed with a gigantick , ( and consequently tyrannous ) ofspring , like that of cain's , the wicked generation , gen. 6. 4. -4. 23 , 24. and of which matching after the flood abraham and the patriachs had much abhorrence : doubtless because the worship and fear of the true god was not among them . see gen. 20. 11. -24. 3. -27. 24. from which wicked cain was excommunicated and banished , whose murthering of his brother may be guessed [ by the way of cain ] being joyned with [ the gainsaying of core ] jude 11. to hav been , not only out of envy to him ; because his sacrifice was more accepted , but out of emulation ; for his being some way or other more specially preferred in the ministration also of the divine worship : and his race proved like him , full of violence , murders , many wives , &c. gen. 4. 23 , 24. -6. 11. see gen. 4. 3 , 12 , 14 , 16. amongst these sons of god abel was the first , recorded in the heb. c. 11. declared there to be righteous ; or justifyed and accepted of god by faith : and that faith was ; that god was a rewarder of all those that diligently seek him , vers . 6. which is a faith in gods promises : and a faith of things not seen , vers . 1. a faith therefore of promises not yet attained ; and indeed why else his blood cry after death ? vers . 4. how else did he and the rest dy in faith ? vers . 13. if not something hoped for after death ? viz. the restoring of that paradise which was lost ; see vers . 16 , 26 , 39. and the restoring of life again to the innocent ; as well as future vengeance on the oppressor . righteous abel slain by him that was born after the flesh ; that god might shew in the first saint the lot of his church here on earth ; seth is given in his stead the father of the holy race ; said to be begotten in adams image , as adam was in the likeness of god ; gen. 5. 1 , 2 , 3. which is not said of the former issue , it may be , with reference to restoring of man in christ , to the image in which god created adam . col. 3. 10. eph. 2. 10. and born after long expectation first , ( as abrah●…m's son of promise was ) adam being 130 years old before he had this seed , that was appointed by god instead of abel . gen. 5. 3. -4. 25. after him enos , who comparing gen. 4. 26. with 2 pet. 2. 5. was the first more publick preacher of righteousness ; as noah was the eighth . the fifth after him , enoch ; a prophet ; jude 14. and after a singular manner pious ; who served god out of faith that he was a rewarder of the diligent seekers of him ; and accordingly received that reward in an anticipated translation : that the times before the law might in him have a type of the advancement of the promised seed , and an example of the promised reward to all beleevers thro him ; as those under the law had in elias ; and those under the gospel saw in the seed it self . see heb. 11. 5 , 6. the eighth preacher of righteousness was noah ; and here ( in the tenth generation from adam ) the world that then was , was to be ( as this second also shall be ) for its wickedness destroyed , but , after first the preaching to them by christ , 1 pet. 3. 19. i. e. by the spirit of christ , 1 pet. 1. 11. the same gospel which is preached to us , viz. that as christ was ( in the appointed time ) put to death in the flesh , but quickned in the spirit ; so they might be judged and be put to death or become dead in the flesh , according to the former will and lusts of men ; and be quickned in the spirit according to the will of god. see 1 pet. 4. 6. comp . vers . 1 , 2. and 1 pet. 3. 18 , 19. 2 pet. 8. 9. at which time ( the world after this preaching of the gospel unto them and the long-suffering of god 1 pet. 3. 20. for an 120 years , gen. 6. 3. still continuing disobedient ) , and being to be destroyed by water ( the type of the end of it to come by fire ) we find the first express mention of a covenant ; established with noah and his seed , gen. 6. 18. ( where [ my ] not [ a ] seems to me to imply the continuation , not the beginning of a covenant ) in which god makes a promise to save him in this ark of the covenant , and to bless the earth unto him ; which was cursed for sin ; and then should have been destroyed . gen. 6. 13. which also his father at his birth prophecyed of him , gen. 5. 29. and to regive to him and his seed the dominion of the world ; which after the flood he gives him the possession of : see gen. 9. 1. &c. and this promise we find made to noah almost in the same terms , ( that we n●…d not doubt of the same thing intended by it ) as it was afterward to abraham ( that he also should be the heir of the world , rom. 14. 13. &c. ) so also , of noah as of abraham , 't is said , that he became heir of the righteousness which is by faith , heb. 11. 7. that is heir of the benefits thereof , promised unto him . and the promise was one and the same from the beginning , first of the coming into the world of the promised seed , which is already fulfilled : and then of the restoring of man , ( first in , and then by the promised seed ) to the inheritance which he forfeited by adams fall ; which inheritance was , 1. a right both to the earth and the creatures therein , ( which since adams fall none have right to before god , but only thro christ. ) 2. and more specially to the heavenly country and city , heb. 11. 16. called also entring into gods rest , heb. 4. 6. &c. that yet to come , vers . 7 , 8 , 9. in the presignification of which rest to come the sabbath was appointed from the beginning to be observed with rest , &c. see heb. 4. 3 , 9 , 10. after the 6 daies labour of this world , and after our deliverance from the persecutions of egypt , that is , all ( whatever ) the churches enemies . for because both these are the same in the substance , therefore was it instituted as a symbole of both , see exod. 31. 17. ( gods work in the creation , after which he is said to be refreshed , being a type of his work in the redemption of the world , and in the elect ) from which also being perfected he shall rest at the day of judgment : which city these holy men also looked after . heb. 11. 10 , 13 , 39. comp . with heb. 8. 2. -9. 11. and we also yet expect till the second coming of our saviour . of which promise that of the earth was a type to noah ; as that of canaan to abraham . which promise is already made good to the seed ; and shall be by him to noah ; and to abraham ; and to all those who are of the covenant , and of faith ; who shall be blessed with faithful abraham , gal. 3. 9. thro the seed of abraham ; to whom the promise is ( in the first place ) made , gal. 3. 16. being heir of all things , heb. 1. 2. and in whom the covenant is conformed to abraham and the rest , gal. 3. 17. to be fulfilled in its due time ; as they were looking at the promise of the seed to come afar off , and not made perfect in that without us , who have already seen it fulfilled ; so we also yet looking afar off at the promise of our inheritance ( by the seed ) yet to come ; and neither they nor we made perfect in this till the end come . when the wicked shall be finally destroyed , and the righteous delivered and saved : of which eternal salvation the preserving of noah and his family in the general deluge was an eminent type , see 2 pet. 2. 5. comp . with 9. as also the saving of lot and his family in the second fiery judgment of sodom ; and the saving of the israelites , ( i. e. the church of god , act. 7. 38. ) in the t●…ird great day of judgment , in the slaying the first-born , and drowning of the egyptians . of which israelites afterward not believing , only two , ( in the consuming of all the rest in the wilderness ) entred canaan . where the saving also so few in comparison of the world that perished ( because men loved evil more then righteousness ) is a type of the paucity of the saved at the last day . see rom. 9. 27. and the manner of noah's being saved was also a type ; his being saved by or upon the water was a figure of baptism , by which we are now saved , 1 pet. 3. 21. as also was the passing of the israelites to their preservation thro the red sea . 1 cor. 10. 2. and if we may say the same of the rainbow the seal of the covenant with noah , as of the cloud that conducted the israelites ; this also was the figure of baptism , 1 cor. 10. 2. which is the seal now current of the covenant of grace . and if they had then the seals , they had also the covenant to which they belonged . now for the other sacrament of the eucharist ; the eucharistical sacrifices ( which were from the beginning ) of the flesh of which the offerers did partake , were ever the types thereof . nor may i pass over , ( in shewing the gospel of noah ) the covenant then that was made not only with noah but also the creatures , gen. 9. 10 , 12. which , as they ( the earth , &c. ) were cursed for sinning adams sake , gen. 3. 17. -4. 12. rom. 8. 20. and with man were to be destroyed , gen. 6. 7 , 12 , 13. so in the covenant of grace , by the promised seed they also shall be freed from the bondage of corruption into the glorious liberty of the sons of god , rom. 8. 20 , 21. &c. of which , their deliverance with noah was a preludium , gen. 5. 29. after noah shem for his filial duty , gen. 9. 24. was the heir of the covenant of grace , and father of the holy seed ; imagined by some to be melchisedeck , but the father of heber and the hebrew 's he was , gen. 10. 21. and as god vouch●…afed afterwards to be called the god of abraham , so before him he was called the god of shem ; gen. 9. 26. and then also noah prophecyed of the posterity of japhet , the gentiles , their being united also to the church descended from shem ; which prediction was fulfilled upon the coming of the promised seed . gen. 9. 26 , 27. and 't is noted , as of noah , that he lived to see the 9th generation , even till the 58th year of abraham ; so of shem , and salah , and heber , that they all outliv'd abraham : which long life of these holy men was surely a great advantage for catechizing their children in the true service of god. yet many of shem's race in time fell away to idolatry . see josh. 24. 2 , 14 , 15. gen. 3. 53. and therefore god 17 years after noahs death and 367 years after the flood called abraham out of the house and country of his idolatrous fathers , and opens the same way of salvation , ( i. e. the gospel ) more clearly yet to him ( therefore he called the father of the faithful ) god promising him , that he should be heir of the world , ( rom. 4. 13. ( that is ) in his seed : and that seed , christ gal. 3. 16 , 17. christ , the promise that was made both to him and to all the fathers . see act. 13. 32 , 33. 2 cor. 1. 20. heb. 11. 13. comp . 39. and they possest of their inheritance first in his resurrection , act. 13. 33. and not only that he rom. 4. 23 , 24. but that in all nations those who were the children of the faith of abraham rom. 4. 16. luk. 〈◊〉 . 9. should be coheirs of the promise made to abraham . and this the apostle calls the gospel that was preached to abraham , gal. 3. 8. and the covenant made with him in christ , vers . 17. luk. 1. 72. comp . 68. and the adoption . rom. 9. 4. from which commonwealth of abraham or israel the gentiles being aliens , and having no title to the fathers , rom. 9. 5. are there said to have been formerly in the times of the old testament without christ , strangers from the covenants of promise ; having no hope , &c. eph. 2. 12. of which covenant of grace and the gospel and not of that of works ( for at the giving of the law there was no such ceremony required or practised , josh. 5. 2 , 7. tho mistaken perhaps to be so by the children of works , see rom. 9. 32. gal. 5. 3. or at least it being a part of the antiquated ceremonies , ( the same reason that ( they conceived ) bound them to the observing of it , binding them to the observance also of all the rest ) was circumcision then a seal . see rom. 4. 11 , 13. act. 2. 38 , 39. and the antitype of our baptism . god beginning now more ceremoniously and solemnly to own his church ; setting a corporeal mark upon it , whereby his people might be more signally separated and distinguished from the rest of men ; as afterward ( they multiplying into a nation , ) in moses's time , he distinguished them by peculiar laws . fourteen generations after abraham was the gospel yet more evidently preached to david ( that his seed , his son should rule over all the whole world , &c. ) which seed promised to david also was christ , see act. 13. 23. and this covenant again established with him . see ps. 89. 3. ●… chron. 17. 11. act. 13. 23 , 24. and ps. 72. and 89. the subject of whose songs is almost nothing else but christ ; as we see from the expositions of them in the new testament . and because the promises were made more fully to abraham and to david ; therefore hath our saviour more chiefly the title , of [ the seed of abraham , and of the son of david ] then of others . see matt. 1. 1. and david was followed by the goodly fellowship of the prophets , whose light shined brighter and brighter , 2 pet. 1. 19. in those former darker ages ( so that some of them are called rather evangelists then prophets ) till the open day of the gospel at last ascended upon the earth in its full lustre and perfection . and let this be observed to the glory of the mercies of god everlasting , certain , never-failing , ( neither by satans polices , nor by mens sin ) ; how at a certain distance of time , god alway mindful of his covenant with his elect . ( for though god is no accepter of persons , act. 10. 34. gal. 2. 6. ) for any external considerations of nation , &c. nor internal of properties and parts ( for the reason why any have these better then others is purely because he gave them ) ; yet he is an admitter or receiver of one mans person , not anothers ; of one nation , not another ; they being in all things equal ( or mostwhat he whom he receives some way inferior ) ; to gratuital favors for his own to us unknown pleasure , no way grounded upon any thing in the person . he preaccepteth none in point of justice , so as to do wrong to any ; or deny to any their merit and due , tho due only upon his promise , by which he hath tyed himself to reward industry , and our right use of his former gifts ; matt. 25. 29. see matt. 20. 13 , 14 , 15. but in point of liberality he doth , so as to do more good to some then others , without any cause at all that is in the person : rom. 9. 11. -3. 3. -11. 29. esai . 41. 2 , 4. nor is this said , as if he did not ordinarily give more with respect to some former gifts of his ( either those of nature , or those of grace ; those acquisit by mans industry , or infused by gods mercy ) that are in such or such a person , see matt. 25. 15 , 29. but that he hath not tyed himself to give only where are former gifts ; and many times doth otherwise out of respect of the superabundance and overflowings of his mercies , and of his church upon earth : which his everlasting purpose had determined ( notwithstanding mens frequent apostacies ) to maintain from the beginning to the end of the world , rom. 3. 3 , 4. -11. 29 , 36. even then when he had most reason of all to desert it ; after it had begun to decline to idolatry , atheism , &c. sent new preachers of this covenant , and renewed the true religion by them . and how not in the best of times , for a reward of obedience ; but in the worst ever out of a necessity of repair ; not in the growth but the decadency of former piety ; his eternal pitty still visited the world with new light and new ambassadors . some 600 years after the creation , the world then full of ungodly sinners both in words and deeds , jude 14. enoch was sent a prophet ; who walked with god ; and in whom was shewed to the world the reward of righteousness ; and who denounced the last judgment day against the then wicked . again at a certain distance from enoch , before the flood ; when now not only the rest of the world , but also the holy race was corrupt with oppression and violence from gigantick people , gen , 4. 23 , 24. and illegal conjunctions upon multiplication of women . gen. 6. 2. comp . 1 , 4 , ●…3 . mal. 2. 15. god sent noah , who walked also with god , and was a preacher of righteousness 367 years after the flood . idolatry also now growing rife , and shems holy race fallen away into it . josh. 24. 2 , 14. gen. 31. 30 , 53. god called abraham ; who commanded his children to keep the way of the lord , gen. 18. 19. &c. 430 years after this , gal. 3. 17. when the children of israel were full of the idols , whoredoms and abominations of egypt ; sacrificing unto devils , &c. see josh. 24. 14. -5. 9. lev. 17. 7. ezek. 20. 7 , 8 , 9 , 14. -23. 3. ( the reason why they were so prone to it at sinai : and upon every occasion so ready to start from the lord ) god sent moses , but not for any merit of theirs at all : therefore are they every where so frequently told of it . see deut. 9. 4 , 5 , 6. &c. [ not for thy righteousness , nor for the uprightness of thine heart , for thou wert , &c. but to perform the word which the lord sware . ] and ezek. 20. and ezek. 36. 21 , 22 , 31 , 32. where god saith when they would not cast away their abominations , &c. that he nevertheless wrought for his name sake , and caused them to go forth , &c. see vers . 8 , 9 , 10 , 14. &c. see the like story psal. 106. 8 , 43 , 45. comp . with the rest of the psalm . ps. 78. 38. comp . 36. the reason of his compassion not their goodness , but their mortality : vers . 39. 65. jer. 30. 8. &c. comp . 15. -31. 19. nor were their children he carried into canaan better then their fathers , ezek. 20. 21. ( for which consider that strange passage , amos 5. 26 ▪ ( of which the modesty of moses hath said nothing in the story ) the secret carrying along with them ( besides the lords ) the effigies and tabernacle which they made to themselves of molech and chiun , &c. ) but yet for his name sake , &c. vers . 22. and see vers . 37 , 40 , 41. how god promiseth after the expiring of his punishments and weariness of asflicting ( very frequent in the prophets ) before any at least acceptable repentance of theirs , a restorement of them to all his mercies and blessings ; upon which restorement ( saith he ) ye shall remember your waies , and loath your selves , when i have wrought with you for my names sake , not according to your wicked waies , vers . 43 , 44. see ezek. 16. 59. &c. not as if he did not require our repentance for to obtain the return of his favours , especially to challenge or expect it ; which is so effectual to hasten his mercies , and cut off the remains of justice . see lev. 25. 39. ezek. 6. 8 , 9. but if this be not : mans impenitence or unbelief shall not frustrate for ever gods faith , promise , glory ; rom. 3. 3. but he will create new hearts in us rather ; and we shall repent after his mercies at least , when not before : and st. paul shall cry out ; o the depth ! who hath first given unto him , rom. 1l . 35. for he who hath tyed himself upon repentance to shew mercy ; hath not tyed himself not to shew it but only upon repentance . and indeed gods judgments many times , ( particularly war ) making men worse ; and his punishments ( by our desperate malignity ) increasing sin ; whence could any reformation begin but from himself ? who is forced at last , ( when our sin contends in duration with his justice ) because his mercies endure for ever , to pardon us for nothing . nay when his favours are built upon our repentance , 't is the same , tho not so short a way of pure mercy . we have no goodness but that some grace prevents it . it only makes its own way ; 't is only it , that invites itself ; and prepares its own lodging ; and if we would find out the beginning of gods mercies we can go only from one to another in infinitum ; who makes first that repentance , which he afterward rewards ; and gives us first to ask those favors , which he gives us for asking . to return to the subject in hand . now in this time of greatest necessity god sent moses : whose law was given for a light to the feet of the sons of faith ; as for a letter of condemnation to the sons of belial . about 400 years after , act. 13. 20. when the israelites were quite declined from the pious steps of their forefathers ; and the word of the lord ( upon it ) for a long time , had been rare and precious , see judg. 2. 10. 1 sam. 3. 1. god sent samuel , david , &c. 500. years after this ; all relapsed into idolatry ; and in their captivity little amendment ; see ezra 9. 1. zech. 7. 5. &c. just when ten foredecreed sabbaths of years for the land ( whose sabbaths among other things by them were not observed ) see lev. 26. 34. 2 chron. 36. 21. were run out : god for his names sake sent a restorement of their church and government by zerubbabel and joshua . near the end of 70 sabbaths or weeks of years , i. e. 490 years dan. 9. 25. after this , when we know what a miserable condition the church of god was in , from the wickedness of the high priest ; the superstition and hypocrisie , and false doctrines of the pharisee , when there was now hoc dignus 〈◊〉 nodus ; god sent his son to reform all things heb. 9. 19. and we may gather also from rom. 11. 26 , 27 , 28 , 29. that the last conversion of this nation , shall be only for gods promise , not their repentance . and indeed who so considers that from god proceeds all our reformation ; as well as his blessings for , and upon it ; for all the effects of mercy must wholly acquiesce in him ; and acknowledg all things alwaies done for his own sake ; nothing for ours . these s●…t and foremeasured times of performing these purposes of god the evangelist hath otherwise observed in the 14 generations ; that were between those great epocha's of abraham and david ; david and the captivity ; captivity and christ. matt. 1. 17. and now what can hinder gods goodness ; or decay the church ; since 't is plain that sin cannot ? god preserving it not for its holiness , but his glory . to whose power satan is so far inferior ; that tho he is permitted to work much sin in the world ; yet was he never , nor never shall be , able to frustrate by sin any of the least of gods designs . and therefore that supposition is not pious , of his assisting the church so far as she neglects not her duty : which is only promising , that the church shall not ( if it doth not ) fall away ; for so doubtless it had been , long since many times over , perished : and gods enemy have had the universal monarchy of this lower world . but as from him only it is that the churches faith continues ; so his promise that she shall not , is also that ▪ her faith shall not , fail ; see luk. 22. 32. comp . with matt. 16. 18. and the motives of gods protection of her are now the same as of old , ( wherewith his servants , upon the rising of his indignation against her , alwaies conjured him ) ; i. e. not respect to her righteousness ; but the care of his name : least it ( either the power or glory thereof ) should be polluted amongst christs spiritual enemies , satan and his angels : and temporal , antichrist and his worshippers ; whilst he seemed unable to protect her . [ hence the jealousy of gods and christs name , amongst the mahometans now , no less then amongst the heathen before , shall secure christianity . ] see numb . 14. 16. who is now also as jealous as ever of his honor ; and saith as of old , ps. 46. 10. i will be exalted amongst the heathen , &c. or the truth and faithfulness thereof should be aspersed amongst his servants ; after so many promises and oaths made ( for besides those latter of the new testament , even that old one to abraham ( which was concerning his spiritual seed ) is no way yet canceld or expired ) , if he should appear unready to preserve her . see exod. 32. 13. and in that great judgment matt. 24. 21. from which some are saved , he saith not for the righteous , but for the elect tho e daies shall be shortned : i. e. for his election of some to whom he will shew mercy : which election rom. 9. 11. is of god calling , not man working ; who creates repentance , as well as shews favor upon it ; and who of a sudden brings an holy generation out of a corrupt . whose omnipotency delights to exercise it self in changing even curses themselves into blessings . as we see in the curse of adam ; satans mischiefs upon eve , being the occasion ( in cursing him ) of promising the blessed seed . gen. 3. 15. in the curse of babel ; by it peopling the world , gen. 11. 8. -10. 2. &c. of levi's race , gen. 49. 7. whos 's scattering in israel became their preeminence in the imployment of the ministry of holy things . numb . 16. 9. of christ , gal. 3. 13. the killing of whom by satans great plotting and malice , became the salvation of the world . the babilonian captivity , which ( 't is observed ) much advanced in the world the knowledg of the true god , and prudent laws . the prosecuting of the death of stephen , and destruction of the christians ; by which the gospel was spread over the world . act. 8. 4. onesimus his running away , philem. 15. his conversion . glory be unto his omnipotency and wisdom out of weakness producing strength ; and good out of evil ! amen . and again whose unsearchable counsel doth not ty and restrain it self to prosper all good intentions and pious designs of those , who are zealous for propagating his church , either by converting heathens to the christian faith ; or heretical christians to the truth . and this only because his preappointed time of mercy to such a people is not yet come : who for their sins are yet longer to suffer the just judgment of blindness and error ; and it is not for men to know the times and seasons which the father hath put in his own power ; much less to take up the sword unbidden in his cause ; being an engine he hitherto hath not used , to promote religion . and perhaps therefore it hath been ( tho i am perswaded sometimes drawn out of pure zeal to gods honor ) hitherto so unsuccesful . witness , those many unfortunate attempts uppon the mahometans in several parts , by christian princes in the holy war : by lewis 9th , by charles 5th , &c. towards which enemy of christian religion ( since he hath attained his just bounds ) their defences have been wonderfully successful ; not so their invasions . and since the last divisions in the church 1500. the many as unprosperous civil wars of christians amongst themselves . as on one side the famous invasion of the swedes , the attempts of the reformed in the low-countries ; in france ; on the other side the invasion of 88 ; the powderconspiracy ; the late insurrection of the romanists in ireland , &c. without any considerable advantage to that side ( which ever it be ) that is orthodox . neither did moses , and the giving of the law annul or weaken the covenant of grace ; being seniour to this promulgation of the law , ( as it was renewed to abraham ) yet being before him also , 430 years , gal. 3. 17. neither yet did the gospel , i. e. the covenant of grace manifested and accomplisht in the times of the gospel , annul or weaken the law . see gal. 4. 21. rom. 3. 31. -3. 21. and therefore the gospel is said , as to be preached to abraham , so also to them in the wilderness ; tho many of them it profited not , ( as also now it doth not ) , being not mixed with faith in many of the hearers . heb. 4. 2. and first for the law ceremonial ; it was nothing but the gospel in symbole and type ; and therefore is not abolished by the gospel when fully manifested , but only by being compleated and improved ; as the gospel in shadow by the gospel in substance , or a child is by becoming a man. gal. 4. 3. -3. 24. secondly , for the law moral ; it now well consists with the covenant of the gospel , not one title of it being expunged ; but ( rather ) as some think much enlarged ; and a stricter observance thereof then by moses , required by our saviour . see ma●…t . 5. 17 , 18. comp . 19 , 20. rom. 8. 4. 1 cor. 7. 19. and it was included and presupposed in the covenant of grace transacted with abraham . gen. 18. 19. why then should we think that the law given at sinai did not well accord with the gospel , that was then also preached ? heb. 4. 2. nay , that more perfect knowledg of gods will , the giving of the law to jacob , &c. whilst other nations walking in darkness were not so dealt with , ps. 147. 19. is quoted as a great priviledg and favour to that people by the apostle , rom. 3. 2. -2. 18. -9. 4. ( where the apostle reckons among benefits not only the promises , and one covenant , but the covenants and the giving of the law ) and rejoyced in , as such every where by the psalmist , ps. 119. -147. 20. which rendred them ( i mean the sons of faith not of works ) much more holy and less sinners , then generally the gentiles were : see gal. 2. 15. being a lantern to the feet of the children of the spirit ; as a letter of condemnation to those of the flesh : and in that it is said to bring nothing to perfection , heb. 7. 19. being intimated to have the power to advance men some steps toward it . for tho the law was not the gospel ; nor the ministration of the letter the same with that of the spirit ; nor that of moses with that of christ ; yet one was subservient and a precognitum unto the other . and it was first in order to receive the precept , to tell us what is to be performed ; and then the spirit to enable us to perform it , ( tho without the spirit also we never perfectly know it . ) therefore the first law-giving was to adam as soon as created ; and to it answered especially the divulging of the gospel to abraham : again the law was set forth again , and as it were reprinted by moses at sinai ; and to it answered the manifestation and last edition of the gospel by christ coming in the flesh . yet tho thus the law is before the gospel in order of nature , yet not in time : for even adam himself as he had an external command to observe , ( which was the letter of the law ) so had he the spirit to enable him for it ; and that the same spirit which is to us restored by the gospel . the ministration therefore of the law by moses ( taken single and abstractively by it self , from the ministration of the spirit , which was also administred at the same time ( tho not in its great solemnity ) to the children of the promise and of faith , tho not by moses ) , was of nothing but the letter ; and that letter a killing one ; impressed in stone but not upon the heart ; the the ministration of death , 2 cor. 3. 7. a covenant faulty , i. e. defective ; and no salvation by it ; but the promise annexed was only he that doth , shall live , in them ; a sentence of condemnation ( and so it ( accidentally ) happened to be then , as now also , ) to those who were of works and not of faith , gal. 3. 9 , 10. to those who had the administration of the letter only , and not of the spirit . in which sense taken , all things are said in its disparagement ( the law ceremonial making nothing perfect , the moral all fuller of sin ) ; and all those oppositions of the law to the gospel : and of moses to christ. see heb. 8. 9. therefore where the apostle makes any such opposition ; 't is either of the more obscure manifestation of the gospel and promises in the times under the law , in respect of those after the incarnation of christ : or of the law ceremonial , sometimes also called the old covenant , in respect of its accomplishment in christ ; ( as this occurs often in the epistle to the hebrews ) or not of the book of the old testament , i. e. of moses and the prophets , to the new testament , i. e. of the gospel of our saviour , ( for thus the new testament is also contained in , and proved out of the old , ) but of the law moral considered by it self in the old testament , ( and abstracted there from all the promises of gods mercy and of grace , that are frequent in it , ) only as it rigidly commands all righteousness ; forbids all sin ; promiseth rewards to those that keep ; denounceth punishments to those that transgress it ; and meanwhile changeth not , helpeth not at all mans natural pravity , and inability to observe it . yet thus also ; as the letter only , it served well , by shewing men their sins and inability to perform them , to drive them forward with the rod of this schoolmaster into the covenant of grace , see rom. 3. 19 , 21. -9. 32. gal. 3. 22 , 24. and to make them look after a redeemer , by seeing how guilty they stood before god ; and after the spirit promised and procured by him , by seeing their former self-weakness ( which spirit and redeemer then also offered themselves to the children of faith . ) tho many of the israelites abused this intention of the law , by seeking justification by it , rather then by faith : rom. 9. 32. whilst mean-while the ministration of the spirit , see 2 cor. 3. 6 , 7 , 8. rom. 8. 2. heb. 8. 10 , 11. writ it upon the hearts of the faithful ; by which spirit as the just lived ; and had remission of former sins ( committed against this law ) by faith . psal. 32. 1 , 2. rom. 4. 7 , 8. so he was enabled ( for the future ) to walk in those same laws ; see luk. 1. 6. rom. 8. 4. the law standing still in force as subordinate unto grace , 1 cor. 9. 21. for our works following faith and repentance ; ( tho not for those preceding them ) to which law we are alwaies to perform both sincere and universal obedience . these two ministrations therefore of the law and of the spirit are opposed , for their effect : one taken single , by itself without the other , serving only for conviction and condemnation , &c. and for the persons by whom they came ; one by moses , the other by christ ; but not for the time , or for the time also ; but not as if in time ( i mean since adams fall ) the one preceded the other for their absolute being , but only in respect of the clearer manifestation first of the one , then of the other ; at several times . in the former times the law being more largely propounded ; the promises seen a far off and darkly , as it were thro a cloud or veil ; 2 cor. 3. 13. the messias expected to appear in the flesh ; the gift of the spirit narrower for compass , less in intention : but the latter times , from it now visibly sent down from heaven enjoying clearer manifestations of truth , larger effusions of grace . 1 cor 9. 10. to conclude . as we find before the law from the beginning , a double generation , one sons of god ; and the other of men : one righteous and the other wicked ; and in abrahams time one born of the bond-woman , another of the free-woman ; now those born of the free-woman are only such as are made free by christ , see gal. 4. 31. -5. 1. one born after the flesh ; the other after the spirit , or by promise . ( now the spirit is the promise of the gospel , as well as the messias , and comes only by the messias ) one ex operibus , the other ex vocante , rom. 9. 11. which two generations , ( from the beginning ) were also shewed in the opposition between the elder and the younger ; ( as in cain whose race was gigantick in comparision of the other . gen. 6. 4. and abel , or seth : ismael , isaac : esau , jacob : ham and shem , &c. which may be observed also in reuben and judah ; zarah and pharez ; manasses and ephraim ; david and his brethren ; aaron and moses ; ( and not only in persons , but nations ; ancienter and greater nations , against that chosen for gods people , israel and the egyptian : israel and the canaanites : israel and the philistine : israel and babylon ; jew and antiochus ; jew and gentile ; then gentile the people of god and the jew apostate : lastly , the church and antichrist . the elder persecuting the younger , or the former born , the latter ; but yet the latter still overcoming the former ; for that which is first is natural . 1 cor. 15. 46. so under the law also we find a twofold generation ; one of faith holding of abraham ; another of works of the law , holding of moses , gal. 3. 9 , 10. and two covenants on foot ; the one the mount sinai ; and the other the jerusalem-covenant . gal. 4. 25. and two explanations upon them , to guide men to which covenant they should adhere ; the one [ cursed is every one that continueth not in all things written in the law to do them ; and he that doth , shall live , in them . rom. 10. 5. gal. 3. 12. quoting deut. 17. 26. levit. 18. 5. ] the other [ the just shall live by faith ] ; or blessed is the man whose iniquities are forgiven . see rom. 3. 3 , 7 , 8. gal. 3. 10 , 12 , 11. rom. 4. 3. -9. 33. quoting psal. 32. 1 , 2. habbak . 2. 4. esai . 28. 16. gen. 15. 6. nay see both these coming from the mouth of moses , who himself was a son of faith . the one levit. 18. 5. the other deut. 13. 11 , 12. explained by the apostle , rom. 10. 5 , 6 , 7. &c. the latter of which [ the word is nigh thee , in thy heart , &c. ] that is , saith he , the word of faith ; and that same faith which the gospel preacheth , vers . 8. and therefore as we are now referred for salvation to the preaching of christ and his apostles ; so abraham then ( before these ) referred dives his brethren for their salvation and escaping of hell to the preaching of moses and the prophets . luk. 16. 29 , 31. and both st. paul and st. james , treating about the point of justification , take their examples out of the old testament ; instancing , how it was in abraham amongst the hebrews , and rahab amongst the gentiles . see rom. 4. 1. &c. jam. 2. 21 , 25. and as the other held of adam and the law ; so these latter in all ages held of christ and the gospel : and ( as we now ) had alwaies the same saviour , their king to conduct them ; the same spirit to inspire and inform them ; the same sacraments ( for substance ) to confirm them : baptism in the red sea and in the cloud , thro which see exod. 14. 19 , -13. 21. matt. 3. 11. they passed to canaan : and the eucharist ; the body of our lord in the manna , coming down from heaven ; and his blood in the water , streaming out of the rock . 1 cor. 10. 1. &c. so circumcision was administred , and their sacrifices used by them , as baptism and the eucharist by us : ( of which instituted by the lord jesus theirs delivered to the fathers were types ) for remission of sin , and conferring grace , for appeasing gods wrath , and thanksgiving for mercies with reference to the same blood of the new testament , and the onely true sacrifice . so st. austin de nuptiis & concupiscentia . l. 2. c. 11. saith circumcisionem ad purgationem originalis peccati valuisse magnis & parvis , quemadmodum nunc baptismus . and that threat gen. 17. 14. that soul shall be cut off from his people is ordinarily understood ; that he is cut off as well for being extra pactum , as being praecepti violati reus . and tho circumcision in abraham ( who was before the receipt thereof justified by faith ) was only a seal of that former justification ; as also the sacrament of baptism was to cornelius ( saith st. austin contra donatistas . l. 4. c. 24. ) see act. 10. 47. comp . 44. and is to many other . yet this hinders not ( saith estius 4. sent. 1. d. 31. sec. ) but that in parvulissicut nunc baptismus , ita olim circumcisio non nudum esset signaculum justitiae interioris , sed efficax atque operatorium . and st. austin ibid. cur ergo ei praeceptum est ut omnem deinceps infantem octavo die circumcideret ; nisi quia & ipsum per seipsum sacramentum multum valebat ? and for this purpose also were their sacrifices used . see lev. 4. 20 , 26. and the priest shall make an attonement for him as concerning his sin and it shall be forgiven him . vulgar ; rogabitque pro eo sacerdos & pro peccato ejus , & dimittetur ei . see lev. cap. ●… . cap. 17. and numb . 15. cap. and heb. 5. 1. that he might offer sacrifices for sins , so job c. 1. v. 5. offered sacrifice for the sins of his sons , and 42. cap. 8 , and v. 9. he offered sacrifice and prayed for the trespasses of his friends , and god accepted him . see the same 2 sam. 24. 25. how like is that lev. 4. 26. in the old testament to jam. 5. 14 , 15. in the new , for remission of sin by the priests using sacred ceremonies and praier ? and that deut. 34. 9. to act. 8. 17. for conferring of the graces of the spirit ? therefore thus st. austin quaest. 84. in levit. moses sanctificabat visibilibus sacramentis per ministerium suum , dominus invisibili gratia per spiritum suum . and tract . 26. in johan . he saith sacramenta judaeorum & nostra fuisse in signis diversa ; in re , quae significatur , paria : quoting 1 cor. 10. 2 , 3. omnes eandem escam spiritualem manducaverant , spiritualem utique eandem quam nos . aliud illi , aliud nos , sed specie visibili , quod tamen hoc idem significaret virtute spirituali . to which i will add two sayings of leo , the one serm. 3. de nativit . domini . non minus adepti qui in illud magnae pietatis sacramentum credidere promissum , quam qui suscepere donatum . the other serm. 1. in die pentecost . cum in die pentecostes discipulos domini spiritus sanctus implevit , non fuit inchoatio muneris , sed adjectio largitatis . quoniam & patriarchae & prophetae & sacerdotes , omnesque sancti , qui prioribus fuere temporibus , ejusdem sunt spiritus sancti sanctificatione vegetati ; & sine hac gratia nulla unquam instituta sacramenta , nulla sunt celebrata mysteria , ut eadem semper fuerit virtus charismatum , quamvis non eadem fuerit mensura donorum . indeed the sacraments of the old testament considered in themselves , as separate from , or opposite to , the merit of christ and the grace of the gospel , were of no power for expiating sin , or conferring grace . we find the sacrifices also instituted in levit. for lesser sins : those of ignorance ; those offending against some legal rites , and ceremonies ; those damaging our neighbor in some smaller matters , joyned with restitution ; but not for expiation of the great ones , murder , idolatry , blasphemy , or adultery ; and for these lesser sins we may not imagine them expiatory of the guilt , or sin in it self ( save as they foresignified the merits of the sacrifice on the cross , and thus strengthned the faith of the offerer in the promises to come : for which faith obeying gods command in offering to him these types thereof , the merits of the sacrifice of the cross was applied to him for remission of his sin , great , or little ) but only of the legal immundicities , or some temporal penalties due thereto ; which sacrifices therefore were of themselves quotidiana peccatorum accusatio , but not solutio , as st. chrysostom in heb. hom. 17. therefore also where we find discourse in the prophets of remission of sin , as in ezekiel . 18. chap. the legal sacrifices are not proposed as any remedy thereof ; and many times spoken of in the old testament as unprofitable thereunto . and what is said here of the common , and ordinary sacrifices , is to be said for those more solemn ones , offered once a year , on the great day of expiation , which are extensible only to the same ends , and purposes , as the ordinary sacrifices were . again , these sacrifices also for the expiation of the exteriour immundicity , and punishment of the lesser sins ( for which they were ordained ) in this came short of that all-sufficient sacrifice of our lord : that they neither procured such indulgence from god for any future sin of the same kind , but so many sins as were committed , so many several sacrifices were to be slain , and offered : nor procured from him any grace , or special assistance of his spirit for the prevention of such future sins . but left those for whom they were offered as liable to the same sins , as they were before , whereas our lords one oblation made satisfaction for all future sins as well as past ; and also procured from god the plentiful effusion of the holy spirit , and grace for preventing of a relapse into sin for the future . this then was the great weakness , and unprofitableness of the sacraments , and sacrifices of the law. heb. 7. 18. therefore the apostle calls them but beggarly elements , gal. 4. 9. and in the 9. and 10. chapter to the hebrews denies they could take away sin , &c. and in many places speaks against the unprofitableness of circumcision , &c. ( as also many things are said in the old testament in disparagement of the sacrifices under the law . ) but as estius 4. sent. 1 d. 28 s. methinks well notes . quae ab apostolo ( and so i may say of those things said by the prophets ) contra judaeos proprie dicta sunt , qui christum solum justificatorem ignorantes signa pro rebus amplectebantur ; existimantes sacrificia & sacramenta veteris legis per seipsa deo accepta & propitiatoria esse , ut christi sanguine opus non esset . and the same thing may be said of john baptists baptism , which , tho certainly as relating to the blood of christ we cannot imagine that it was inferiour , in its effects to the former sacraments administred before or under the law to those who died not having the opportunity of receiving our saviours after it ; yet first considered in it self , and as the jews looked upon it as an external washing only coming from john it was , as he told them , only a baptism of water , not of the spirit . he administring no more then the external sign only ; but christ , that came after him , the inward grace , for that measure thereof , that was in johns baptism , as in other old-testament-sacraments , received . secondly , tho in his baptism , or other former sacraments to the rightly prepared grace might be and was received , yet was there no descent of the holy ghost , or donation of those higher gifts or graces thereof ( which externally manifested its internal presence , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had the name of the holy ghost , see act. 8. 17. act. 1. 8. -10. 44. -19. 6. comp . 2 , 3. of which doubtless the baptist speaks , matt. 3. 11. distributed , save extraordinarily , till the coming of our lord and by his missioners ; the first effusion thereof being at pentecost , and so continuing ever since more frequent in the church as to several of these eminent gifts thereof , to and upon so many , whose hearts , and conversation are very much purified from sin ; for which therefore john was sent before our lord to prepare the world by a due repentance and reformation , our lord not vouchsa fing to put this new wine save into new vessels : for defect of which , even in these latter times of the gospel also , the donation of the holy ghost taken in this sense is not so common . it must be granted then that the former sacraments also , as they referred to christ , yet were many waies inferiour in the benefit received by them , to those instituted by our saviour after the mystery of our salvation accomplished . veteribus sublatis ( saith s. austin ) instituta sunt nova , virtute majora , utilitate meliora , actu faciliora , numero pauciora , and leo ( quoted before ) eadem fuit virtus charismatum , quamvis non eadem fuit mensura donorum , and this may be the reason of those 2 canons in the concil . trident . 7. session . siquis dixerit novae legis sacramenta à sacramentis antiquae legis non differre nisi quia ceremoniae sunt aliae , & alii ritus externi : anathema sit . and again , si quis dixerit baptismum johannis habuisse eandem vim cum baptismo christi , anathema sit . which was also the ancient doctrine of the church against the donatists pleading from it the lawfulness of the iteration of christs baptism . to whom st. austin replyes contra literas petiliani l. 2. c. 37. sicut aliud est carnis circumcisio judaeorum , aliud autem quod octavo die baptizatorum nos ●…elebramus : & aliud est pascha quod adhuc illi ●…e ove celebrant , aliud autem quod nos in corpore & sanguine domini accipimus ; sic alius fuit baptismus johannis , alius est baptismus christi : illis enim ventura ista praenunciabantur , 〈◊〉 completa illa praedicantur . thus calvin also instit. l. 4. c. 14. 22. quin uberior etiam spiritus gratia hic ( i. e. in the sacraments of the new testament ) se proferat , si tempus cum tempore compares non dubium est : nam id pertinet ad gloriam regni christi , sicut ex plurimis locis praesertim ex 7 capite johan . colligimus : quo sensu accipere oportet illud pauli , umbras fuisse sub lege , corpus sub christo. neque enim consilium est exinanire suo effectu testimonia gratiae in quibus olim patribus veracem se probare deus voluit , sed comparative magni facere quod nobis datum est . and i think no christian hath reason to equal the benefits of their manna or paschal lamb to those of the eucharist instituted by the lord jesus , with annullation of the other ; and a preface of hoc est corpus meum , which seems needless innovation , if as much might have been said of the former lamb. see bishop forbes de eucharist . l. 1. c. 1. s. 26. haud dubie prisci fideles ante christi incarnationem carnem christi spiritualiter edebant in manna , & rebus aliis figuratam , & sufficienter pro statu oeconomiae illius ad salutem 1 cor. 10. &c. sed nihilominus per communicationem carnis christi in eucharistia multo altius & solidius nos christianos incorporari christo quam priscos fideles , qui christi incarnationem praecesserant : and again . eadem fuit judaeorum & christianorum esca quoad significationem , non autem quoad rei significat●… & figuratae praesentiam & exhibitionem . haud absurde igitur dicitur agnum paschalem , mannam , pe ram &c. fuisse sacramenti eucharistiae typos & figuras , &c. and if any one think to equal the benefit of the new sacraments with those old ones because salvation was also had under them , he must also deny any profit thereof also now to people formerly penitent and beleevers : because these also prevented of the actual reception of these sacraments may attain eternal life . thus 't is confessed the former sacraments to be in many degrees inferiour to the new instituted by christ. the schoolmen go yet further in depressing them . non valuisse sacrificia vetera , &c. ad expiationem peccati quoad culpam & paenam gehennae , nisi quatenus signa quaedam erant protestantia fidem in christum . non justificasse vi sua ( as the new ones do ) sed ex fide & devotione suscipientis , quae fides nunc non efficit gratiam sacramentalem , neque dat efficaciam sacramentis , sed solum tollit obstacula . instituta esse primo & per se ad significationem fut●…rorum ( according to that of st. austin non dantia salutem , sed promittentia salvatorem ) non ad efficiendum aliquid ●…isi per accidens , quatenus in eorum susceptione erat protestatio sidei , &c. yet ( to conclude ) how ever be it per se , or be it per accidens , 't is granted by all that the same effects for remission of sin , and grace necessary to salvation according to the oeconomy of those imperfecter times , were wrought in the receiving of those sacraments as since in the new . so aquin. part . 3. 62. q. 6. art . confesseth per circumcisionem gratiam fuisse collatam quantum ad omnes gratiae effectus , sicut in baptismo non tamen ex virtute ipsius circumcisionis sicut per baptismum . and bellarmine . meritum christi nobis applicatur per sacramenta , hebraeis autem per solum fidem : but he adds quae tamen fides requirebat sacramenta vetera ut conditiones sine quibus non fides operabatur . yet since more abundance of grace and salvation comes by the new , more immediatly and properly instituted by our saviour for such an effect ; therefore were the new much desired by ( and we are not to doubt ) with much benefit administred , to those who had formerly received the other ; which were also the types and figures of these . and blessed ever be god who hath made our times partakers of these his more excellent benefits and dispensations . the same way of salvation ; first , by remission of sin past , &c , ps. 32. 1 , 2. upon repentance . secondly , by obedience for the time to come : the children of faith being guided by the same evangelical precepts , regenerated by the same spirit ; and this spirit operating the same purity and sanctity in their hearts , under the old testament , as under the new . neither may we think that the latter saints more illuminated differed from the ancient more oreshadowed , in the perfection of any new parts of obedience , but only in the perfection of degrees . nor ( for degrees ) was their illumination so small ( and consequently their obedience so impure ) , in comparison of us as some imagine . which thing , after first having taken notice , that the two greatest commandements which indeed contain all the rest whatsoever rom. 13. 10. are quoted by our saviour out of ehe law and prophets . deut. 6. 5. lev. 19. 18. see matt. 22. 37. -7. 12. we may the better discern by running over the strictest precepts of our saviours sermon , matt. 5. &c. and seeing how far those of the law and prophets have advanced towards them , tho the supine negligence or hypocrisy of the jewish doctors took notice only of some places ( for the outward expression ) of less restraint ; as thou shalt not kill , commit adultery , forswear thy self , &c. without considering others at all that were of greater . the parallel precepts given under the law , to those of our savionr ; matt. 5. vers . 21. see eccles. 7. 9. psal. 3. 7 , 8. exod. 22. 28. psal. 39. 1. 1 pet. 3. 9. [ not railing ] confirming it from psal. 34. 13. and the practises of david , 2 sam. 16. 10. and of moses numb . 16. 4. and the censure of nabal for calling david a runaway . 1 sam. 25. 14. and indeed the general precept of the law [ loving our neighbour as our self , and doing only to him , what we would he should to us ] sufficiently involves the prohibition . to our saviours , matt. 5. 27. see prov. 6. 25. job . 31. 1. prov. 5. 8. where advised to turn another way . jer. 5. 8. is our saviours stricter then prov. 23. 31 , 33. and lastly the 10th commandement ; from which we may argue ; if ( now ) the eye look , &c. without coveting , 't is innocent : if with it , then also this was a sin . to those matt. 5. 33. see the third commandement ; and our saviours reason for not swearing , matt. 5. 37. which reason [ of its coming of evil ] argues that it was never lawful ; and ( consequently ) alwaies forbidden ; either by the positive , or the natural , divine law . now tho we find not in the positive law [ swear not at all ] ( which precept is in no times to be understood absolutely ) ; yet we find that we shall only swear by the lords name deut. 6. 13. -10. 20. ( for swearing by him was his honour , esai . 65. 16. jer. 2. 16. ) and again that we shall never take his name in vain . therefore they might not swear at all ; unless upon necessary and just causes ; but so also we may now swear . and see this in st. paul not unfrequent . to that matt. 5. 38. see prov. 20. 22. -24. 29. lev. 19. 18. tooth for tooth ( for publique revenge ) is still lawful ; but private never was . see numb . 35. 24. and see lam. 3. 30. esai . 30. 6. answering to matt. 5. 39. to matt. 5. 43. &c. see exod. 23. 4 , 5. and if his oxe ; then if a thing much dearer to him ; then also if himself . see rom. 12. 20. quoting it out of the old testament . pro. 25. 21 , 22. psal. 7. 4. job . 31. 29 , 30. lev. 19. 17. prov. 24. 17 , 18. tho some enemies there were devoted to destruction , to whom they might shew no mercy . deut. 7. 16. as also now some en●…mies of god we may not pray for , 1 jo. 5. 16. and some acts of charity there were , in which they were obliged only to their brethren . deut. 15. 3. -23. 20. but so also 't is now , gal. 6. 10. now concerning these precepts above quoted we may not think that they were unknown or unpractised till the time wherein we find them registred . for we find not only the morals of moses , but even many of the ceremonials , observed before his times ; as paying tithes , gen. 14. 20. purifying , cleansings , changing their garments . gen. 35. 2. holocausts , gen. 8. 21. peace-offerings , exod. 24. 5. clean and unclean beasts . gen. 7. 2. the birds in sacrifice not divided . gen. 15. 10. comp . lev. 1. 17. not eating the blood , gen. 9. 4. not marrying with unbeleevers as may be gathered from gen. 6. 2. comp . 1. and so polygamy seems then prohibited . see matt. 19. 4 , 8. comp . gen. 6. 2. and 4. 19. raising seed to their brother . gen. 38. 8 , 10. but they happened rather to be registred and set down by parts , what the holy ghost alwaies on the same manner dictated to the faithful ; as those sins also were by them strictly avoided . else the holiness of ancient noah and job would not have run parallel with that of daniel , ezek. 14. 14. which in the 10 commandements were only reductively prohibited . this publication of the divine laws being still more and more perfect ; moses more illustrating , and commenting , as it were , upon the former patriarchal traditions ; and the prophets upon those of moses ; and christ again upon those of the prophets ; he compleating and fulfilling all things . 3. the same way of salvation anciently , ( as now ) was by sufferings . self-denial , taking up the cross , mortification , affliction , as they are the portion of the godly under the new , so were they under the old testament : and the same promises of protection , deliverance , temporal happiness and prosperity , that were to the righteous under the old , are also to the saints under the new . and as the present state of the wicked is observed to be prosperous since our saviours coming , but endless destruct on after it ; so it was before . and they are gods constant waies , from the beginning never changed ; first affliction , then deliverance ; first evil , then good to the godly : first prosperity , then ruin ; first good , then evil , to the impious . but who so will universally discern these paths of god by his experience , must first perfectly see the goodness and wickedness of the heart ( where their chief seat is ) to distinguish between the good and the bad ; and then must see the joyes and afflictions of the heart ( where their chief seat is ) to distinguish between the truly temporally happy , and the miserable . besides these he must see to what place the soul goes when it leaves the body ; and to what place also the body goes when it leaves the grave : for t e reasons , matt. 16. 26. luk 12. 20. rev. 18. 7. and then for the better considering of temp●…ral judgments and mercies he must live the time of 3 or 4 generations . till which let his ignorance say with the wise man , eccl. 9. 1. homo nescit utru●… a more an odio dignus sit . meanwhile to see the unity of the doctrine of the two testaments concerning these . 1. and first for self-denial , mortifications , &c. generally we learn from those ancienter saints , sackcloth , dust , and ashes , fasting , lying on the ground , &c. ( see davids humiliations , 2 sam. 12. 16. ) so far as some that will hold only on the liberty of the new , reject these as humiliations proper only to the old testament . the austerities of the prophets were very great : the self-denial of abraham and moses , &c. not to be parall'd . 2. that temporal afflictions were the portion of piety under the old testament ; and that this book taught men so ; see the witness that the new bears to it , chusing rather to recite it as an old , then teach it , as a new credend . see heb. 12. 5. quoting prov. 3. 11. rom. 8. 36. quoting psal. 44. 24. jam. 5. 11. chusing an example of sufferings out of job . and now for the history of old times . consider how that old-testament-piety began in abel ; and how it ended in those mentioned , heb. 11. 35. &c. how the children of promise were at first the servants of their brethren , as at last their masters . so that as the apostle gal. 4. 29. ●…aith , as then , so it is now ; we may lawfully convert it in saying ; as now , so it was then . see abrahams leaving his country act. 7. 5. the complaint of jacob , gen. 47. 9. consider the afflictions of moses ( yet those chosen by him ) of david ; and those not less after , then before , his coronation . see psal. 39. 12. see the sad complaint of psal. 44. notwithstanding vers . 17. lastly , consider the design of holy jobs history divulged most early to lesson all posterity , not to adjudge prosperity only to the godly , nor affliction to the wicked . but it was so with single persons , but not so with nations ; because they had promises of temporal happiness then upon holiness , first : and have they not so still ? doth not god still temporally bless both persons and nations that fear and serve him ? the preachers tell them so . and for righteous men are there none now that may say with david , psal. 16. 6 ? but if temporal prosperity be the promise of the law , and affliction the lot of the gospel ; then , as then we argue israel gods people , when prosperous , we must argue them so still : because now most distressed . nay further , them then not to be gods people , because no nation seems to have suffered more then the israelites , ( not to a final extirpation of them , for whom mercy is in the last place reserved , but for all manner of tyranny and oppression over them ) if we do but together with their short felicities in joshua's , and davids , and solomon's time , &c. consider their condition in egypt , after in the wilderness ; in the time of the judges ; under the invasions of the kings of syria , babylon , egypt , antiochus , romans . for as the temporal prosperity of those , who are gods people , depends only on the continuance of their holmess ( god judging here those more , whom he will not judge hereafter ; and visiting the sins of his servants almost alwaies with temporal afflictions , tho he deals not so with others , because reserved for future and greater punishments ) so they never continuing long without offending god , it comes to pass that they never long abide temporally happy . and we see the very life of holy men not unoften ending in the temporal punishment of some sin , as good josiah's and moses's , and the corinthians 1 cor. 11. 30. comp . with 32. only the certain comfort to these whether men or nations , is ; that gods judgments alwaies end to them in mercies ; mercies everlasting . and gods proceedings with them are alwaies such as are described , psal. 89. 32. and esai . 54. 7 , 8. yet that moment contains their sufferings at this day as appears by v. 9. &c. and speaking of their last conversion . 3. that prosperity was observed under the old testament to be the ordinary inheritance and port on of the wicked , see those many expostulations we find every where in the ancient scriptures . see jer. 12 , 1 , 2. job . 21. 1. &c. and whose friends were reproved by god , for maintai ing throout that discourse , the contrary job . 42. 7 , 8. psal. 73. 1. &c. mal. 3. 14. psal. 17. 14. which wonderment is as much now , as it was then ; and proceeds not from a right supposition of any promise god made either then or since of perpetual prosperity to the godly , and adversity to the wicked ; but from an human , short-sighted , non-consideration of the future endless happiness of the one , and destruction of the other : which only is the word of the almighty and shall stand fast for ever . but we will needs conceive their end already past ; when they are but entring upon an eternity of being . 4. that temporal prosperity under the new testament is not to be denyed to the godly , see mark. 10. 30. 1 tim. 4. 8. matt. 5. 5. comp . psal. 37. 11. from which it seems to be taken . jam. 5. 11. where the apostle proposeth job's reprosperity for an example to christians ; and that long life promised to obedience to parents ; and blessings not only upon themselves , but their children , to those who obey gods commandements , are since the gospel , antiquated ; and these events altered , who dares to affirm ? or what good man is there that hath not long stories of gods several temporal mer●…ies to him in this world ? and when i consider the temporal condition of the greatest sufferers ; ( tho 't is true 1 cor. 15. 19. to the eye of men , and the little enjoyment of any good things of this life , they are of all men most miserable ) yet in such condition , for the present , also they seem of men the most happy ( only if you suppose their hopes to be true ) : for i find them , tho not freed from adversities ; yet alwaies sure of protection in , and deliverance from , them . see s. pauls words 2 cor. 1. 10. and 2 tim. 4. 17 , 18. agreeing with the doctrine of ps. 37. and ps. 34. 19. so that his bonds assured with such mercies made others bold , and phil. 1. 12. &c. and their joyes solid and true and not counterfeit , and far exceeding , and making them even senseless of their sorrows : see 2 cor. 1. and when i look on their life ending in a violent , painful , and ignominious death , yet when i consider the wages for it ; it seems that it ought not to be called an affliction , but an extraordinary service ; undertaken for to attain a greater reward eternal , then others shall have who take not the same pains . see heb. 11. 35 , 26. but concerning temporal prosperity of saints two things we must note . 1. that it is not for the most part so constant as the wicked's is ( see the reason before ) because all men sinning ; the just god punisheth in this world those of his servants , &c. ( the reason of this because he punisheth them not hereafter : ) but ( according to the qualification inserted mark. 10. 30. ) interlined with afflictions ; and consists more in protection in and deliverance from , then vacancy of , all crosses ( yet which things make it to them infinitely more pleasant ; as war and conquest is , then a constant peace : and hunger and a feast then constant satiety ) : and that it is a happiness as succeeding evils ; so succeeded by them , like the condition described , psal. 106. but good and peace alwaies the last . ps. 37. 37. 2. that when it is , it is more secret , and within , and less discerned ; whereas that of the wicked is more external , and specious , and obvious to the eye . so that the world sees much more of the one and much less of the other then indeed there is . to conclude this point from the premises i think we may safely pronounce . 1. that a constant prosperity ( excepting some evils of no moment ) hath sometimes happened to the wicked ; but never to any good man. 2. that constant adversity never happened either to evil or good . not to the evil , because they purchase evil to come only by the pleasures of some present sins ▪ nor to the good because god delivers as he afflicts . 3. that to the good , more worldly dissatisfaction , then worldly content , either from his not having , or at least his not using and enjoying , its good things , 1 cor. 7. 29. hath alwaies happened . 4. that for the people and church of god in general ; ever since the beginning , the latter afflictions thereof have been and shall be still greater ; greater therefore under the times of the gospel , then of the law ; see matt. 10. 34. and greater still the deliverances ; all glory be to the infinite wisdom of our god! thus much of the same obedience and sufferings , required alwaies of the children of faith , under the times of the law and prophets ; as since under the times of christ ; even the same from the beginning . next , these required alwaies upon the same rewards promised and punishments denounced , i. e. eternal bliss , or torments : which that they were alwaies believed , hoped , feared by the most of men ( for now also some there are who believe them not ) we may learn from the ancient universality of this opinion ( for so much as concerns the soul ) even amongst false religions ; which must either be borrowed from the relations of it made to the church , ( as all false religions were but several corruptions of the true ) : or from the common light of nature ( as such a thing there is , rom. 2. 14 , 15. ) for indeed how could at any time right reason allowing only a god ; and reward and punishment ; for virtue and vice ; as 't is , gen. 4. 7. argue otherwise ? for they seeing the wicked many times here prosperous ; and the righteous suffer ; even the first good man murdered by his own brother : and then holding after death no second state , there remains no punishment , &c. for temporal death , passing upon all , can be no punishment of any ones sin , except adams , any more , then it is of the sins of all . now the light we find amongst the ancient heathens we may not deny to have shined much more in the church . but secondly , that not only future bliss and pains , but a resurrection also was commonly believed in the church before our saviours times , encouraging the good , affrighting the wicked , see 2 maccab. 12. 44. wisd. 4. 16. and all the 5th cap. 2 maccab. 7. 9 , 36. which tho not canonical yet are convincing , to shew the jews ancient opinion in this point ; and the last place seems to be verified by the apostle , heb. 11. 35. see martha's ready answer , jo. 11. 20. and the opprobrium of the sadduces for denying it . matt. 22. 23 , 29. of whom note , that they were a sect not numerous ; counted generally hereticks among the people ( as the pharisees the orthodox ) that , for the evidence of these truths therein they were forced to reject the writings of the prophets , and were told also by our saviour that they understood not the writings of the law . matt. 22. 29. and again that this belief amongst them was of no later date , see heb. 11. 12. &c. whence may be collected the quality of that faith mentioned vers . 6. which ( compared with the end of the 4th vers . and beginning of 13. ) must needs be believing god to be a rewarder after this life , or else is nothing worth , see vers . 35 , 40. vers . 26. of the reward i. e. eternal ; else egypt was to be preferred before the wilderness . see luk. 1. 54 , 72. rom. 3. 21. -1. 2. next let us consider the old testamen●… , and the many places therein declaring this truth ( tho the cleer light we have of these things since the gospel , makes us fancy the darkness of former times to be far greater then it was ) . concerning which our saviour chides the sadduces not only for not knowing the point , but not knowing the scriptures , matt. 22. 29. ( as the apostle likewise doth the corinth●…ns 1. ep . 15. 34. i speak it to your shame ) and quotes exod. 3. 6. for the proof of it : as also st. peter 2 ep. 3. 13. for the new creatio●… quotes esai . 65. 17. see for this day of judgment and new creation , esai . 66. 15 , 22. -51. 6 , 8. psal. 102. 25. -50. 1. &c. and the righteous living after it . psal. 102. 28. comp . 26. esai . 51. 6. -66. 22. therefore is god also himself said to be their reward . gen. 15. 1. psal. 73. 26. -142. 5. eccles. 11. 8 , 12 , 14. eccles. 2. 3. see first then that clear expression , dan. 12. 2 , 3 , 13. esai . 13. 12. where note that the term of sleeping for death used so frequently in the new , see 1 thess. 4. 13. is borrowed from the old , testament ; and not only intimated rest , but argued a rewaking ; whence also the resurrection is called the morning , psal. 49. 14. 2 pet. 1. 19. and seeing light again , psal. 16. 9 , 10 , 11. spoken of the resurrection act. 13. 35. in the first place of christs , but also of davids , by him . psal. 17. 15. comp . with 14. and with psal. 16. 11. psal. 49. 15. comp . with 14. psal. 73. 24 , 26. psal. 36. 8 , 9. comp . with the rest . job 19. 25. &c. job 13. 15. fs●…i . 26. 19. opposed to 14. hos. 13. 14. esal . 25. 8. -51. 6 , 8. quoted 1 cor. 15. 54 , 55. exod. 32. 32. ps. 69. 28. comp . with phil. 4. 3. rev. 20. 12. luk. 10. 20. where keeping this memorial of them , is upon their being first by death removed out of sight , see mal. 3. 16 , 13. where this registring of them differenceth the righteous from the prospering wicked . add to these enoch's assumtion to another life before , elias under , the law ; as christ after it . add the raising of several other to life . 2 king. 8. 5. -4. 35. heb. 11. 35. arguments to the old world both of gods power and purpose . esai . 13. 9 , 10 , 11 , 12. comp . with matt. 24. 29. enough of the resurrection of the just to life ; but what of the wicked to eternal torments ? first these seem to follow necessarily upon concession of the other ; sins being our own , more then righteousness is ; and therefore if this in us obtains a reward , the other will punishment . again this punishment is not a temporally miserable life , ( as appears before ) ; oftner undergon by the good then the bad ; nor can it be a temporal death ; because there is no more undergon by the profanest , then the holiest ; and is so far from deterring the unbelievers of future torments , from sin ; as 't is made an argument for it . [ let us eat , &c. to morrow we dy , esai . 22. 13. 1 cor. 15. 32. ] i may go further , neither could the loss of a pleasure to come tho greater , yet unknown and a far off , sufficiently sway most men to loose and forego a pleasure present and acquainted ; ( the worth of the one being counterpoised by the nearness of the other . ) yet more ; neither could the danger of incurring of some future pains make men forbear the pursuit of some present delights ; if all their joy must be bought with some sorrow ; it seeming to them no wisdom to be in pain to avoid it . t is therefore the wisdom , and also mercy of the lawgiver , to appoint a penalty so high , as may abundantly serve to deter men from the fault : and this can be only future pains ; not only great , but eternal . the severity of which , by how much it seems to us super-proportioned to sin , so much more is it necessary and justified ; since neither the fear thereof can yet keep the most men from sin , and many also for fear of these escape sin here ; and attain to heaven , who upon a less penalty would have entertained the enticements of vice ; and lost the promised reward , and voluntarily as it were contracted for present delight a future misery , had it not been so unmeasurably great . 2. t is plain , that the wicked of the old world suffer eternal torments , see matt. 11. 22 , 24. 2 pet. 2. 9 , 10. comp . with 5 , 6. and with 1 pet. 3. 19. jude 7. where the unclean false teachers are threatned with the same destruction to come , as the divels , the old world , or the giants , sodom , cain , core , &c : and hence it follows that either from the evidence of conscience , or of tradition , or of scripture , these were sufficiently made known unto them . for tho gods bounty may be greater then his engagement , yet not his punishments then his threats ; least he should seem to hide the hook of our misery , only to make us swallow the bait of sin . but thirdly , did not israel know , &c. yes , see luk. 16. 29. abrahams answer to dives in these torments : who it seems having not believed , till felt them himself would fain have some warning of them sent to his brethen ; and the patriarch answered him they have moses and the prophets . and indeed we scarce find any , or no expressions of these future pains in the new testament but taken out of the old . matt. 5. 22. gehenna or the valley of hinnon ; a pleasant vale near jerusalem ; in which was to●…het a place where children were burnt alive to the honor of the idols ; 2 king. 23. 10. jer. 7. 31. taken out of esai . 30. 30. where tophet is set to signify these eternal pains . mark. 9. 43. fire unquenchable and never dying worm ( alluding to that of the grave ) out of esai . 66. 24. r●…v . 19. 20. out of gen. 19. 24 , 28. comp . with jude 7. and these , and many other expressions are used also in ●…he old testament ; not to signifie but the same t●…ing , as they are in the new : which the better to discover , we are to take notice ; 1. that all the expressions mentioning going down into darkness ; into hell ; and the pit ; the place of giants ; the place of the uncircumcised ; of the slain ; under , or into the lower parts of the earth ; ( where ( in the inferiour spatious concavity thereof , the diameter of its body amounting at least to 7000 miles ) in all likelyhood , is the place of those torments . it being farthest from light , and the mansion of the blessed : which place seems to be intimated luk. 8. 31. where the divels desire they may not be sent into the deep , but live on the earth , mark. 5. 10. ) going into destruction ; death gnawing upon them ; their grave worms never dying ; never seeing light ; perishing like the beasts ; their iniquity being upon their bones ; being had no more in remembrance ; and being blotted out of the book of the living , &c. signify not simply the common lot of the grave ( where the righteous are said to sleep , esai . 57. 2. comp . 1. ) or only a suddainer descent thither , by an untimely death ; ( for the righteous also many times have an early decease , ) but the place of a prison and torment . 2. that the frequent threats there of gods coming to judgment , are often not meant of some particular temporal executions of his wrath upon the living ; but of that last general , that shall be upon all the world : called by the baptist the wrath to come , matt. 3. 7. as appears by the quotations of them in the new testament , applyed to that day . see 2 pet. 3. rev. 20. 21 , 22. chap. compared with the last chapters of esai . ezek. zech. &c. esai . 13. 9. comp . matt. 24. 29. 3. that the future misery of the wicked , as it is expressed in some places by the paena sensus , so not unoften by the paena damni ; only by privation of light , of life , i. e. future , of remembrance , &c. see psal. 73. 18 , 20. [ awakest ] i. e. in the morning of the resurrection , as psal. 39. 14. and psal. 17. 15. comp . with 24. 4. and with job 21. 13. [ in a moment , i. e. without such languishing pains as job had ] 32. where they are intimated to dy without much pain , as well as live in much prosperity . if therefore after such pleasures their destruction means only death ; death many times peaceable and easy : what preeminence over them at any time hath the godly ? why may he not then bless himself ? and others also praise his providence ? psal. 49. 18. psal. 49. 14 , 19 , 20. where by perishing like beasts , and death gnawing upon them ; and never again seeing light , is expressed their paena damni , their condemnation to utter darkness ; and non-restorement to life eternal ; as appears comparing them with vers . 15. and psal. 16. 11. and such are those expressions , psal. 9. 5 , 17 , 7 , 8. chiefly intending the last day of judgment and vengeance . see psal. 69. 27 , 28. comp . with exod. 32. 33. and phil. 4. 3. psal. 17. 14. esai . 26. 14. comp . 19. but for their opinion of paena sensus too ; see the opinion of latter times , wisd. 4. 20. comp . with 5. 1. -6. 6 , 8. of the former ; in the ancientest testimony in the world , that of enoch the prophet . jude 14 , 15. he speaketh so early of the last judgment : frequently appeal'd to in the old testament tho mistaken , see ps. 2. 9. compar'd with rev. 2. 27. -19. 15. see fsai. 30. 33. -33. 14. comp . 16. -66. 24. these compared with job . 26. 5 , 6. where the vulgar and diodat [ 〈◊〉 gigantes gemunt sub aquis & qui habitant cum eis ] and 1 pet. 3. 19. and esai . 14. 9 , 12. suscitavit tibi gigantes , 15 , 18 , 19. prov. 2. 18. and 9. 18. the dead , the giants as in the other i. e. the wicked of the old world ; and condemnation to the place where these are , is the future punishment of the unchast ; and signifies not death or the grave ; but hell and torment . see the like expressions , ezek. 32. 18 , 19. &c. 28. 10. -31. 18. prov. 7. 26 , 27. esai . 10. 18. psal. 63. 9 , 10. thus in all times the same way of salvation ; the same god never changing his counsels , the same son of god patron of the church ; the same spirit illuminating and sanctifying it ; the same covenant of grace ; the same gospel ; the same benefits ; by looking forward ( as of old ) upon the seed promised ; or looking backward ( as in these latter times , ) upon the promise fulfilled . and as heb. 8. 8. shews that the gospel was a covenant of the latter daies , in respect of christ exhibited ; so gal. 3. 16 , 17. shews it was of the former , in respect of christ promised . and those places where we read of new and better covenants , heb. 8. 9 , 10. better promises , heb. 8. 6. better hope , heb. 7. 19. &c. are not so to be understood ; as if there were now produced and made known some way of salvation to the world , when as there was none before ; or some new way of salvation , when as there was another before ; but are opposed , either not to the former times in general ; i. e. in respect of all persons , and of all covenants made with , and promises made to , them : but only to those times , in respect of the covenant of works ; which then by the errour of many of the jews ( the children of works ) was generally more looked after , then the covenant of faith , which had then but few followers : see rom. 9. 31 , 32. when also the one covenant was more largely and legibly drawn in great characters ; the other put forth more obscure , and in a lesser print , and a veil drawn over it , 2 cor. 3. 14. till the fulness of time was come . therefore also the former times had the denomination of the times of the law ; the latter of the gospel . and again , in respect of the literal promise ( under the law ) of felicity in the earthly canaan . therefore where the apostle saith [ established on better promises ] understand there those typical ones , of earthly canaan , made to israel at the promulgation of the law . or opposed to those times in general : but this only ; first , in respect of the diverse administrations of the former times with many troublesome ceremonials and types to be afterward abolished : and of the degrees of the greater manifestations , in the latter times , of the way of salvation ; being void of shadows , types , and figures : all these now being brought to perfection and accomplishment in the incarnation of the son ; effusions of the spirit ; enlargement of the church ; promulgation of an heavenly country instead of an earthly canaan ; and from these greater manifestations many more of the children of works becoming now the children of faith : and from its stronger beams as well those illuminated , who before sate in darkness , luk. 1. 79. and midnight ; as this light increased to those , who had before some dawnings thereof . and secondly , in respect of the accomplishment of those promises to the faithful of the former ages : which are made thro christ , spoken of heb. 11. 13 , 14 , 16. in which they could not be compleated and perfected before the times of the gospel : neither in respect of the body , they waiting for the restorement of that , till those of the gospel are glorified with them ; nor ( according to the reverend opinion of antiquity ) in respect of the soul , they not having the kingdom of heaven laid fully opened unto them till our saviour was first entred in thither . see eph. 1. 10. col. 1. 20. heb. 11. 39 , 40. -12. 23. for indeed the performance and perfection of the mystery of mans redemtion was a thing only received in the last daies . and tho the virtue of christs incarnation is communicated alwaies to all men ; yet not the latter times on the former , but the former depend on the latter , for the substance and ground of their hope and salvation , jesus christ come in the flesh . these having the body , of which body coming toward them the other had the shadow ; col. 2. 17. and in these respects the times of the gospel are said to have so much advantage of those of the law : we seeing in a clear glass gods glory , they thro a thick veil ; we 2 cor. 3. 13. standing in a clear , whereas the best of them in a dim , light ; and the most of them in utter darkness . see matt. 13. 17. -11. 11. 1 cor. 2. 10. &c. 2 cor. 3. 7. &c. here note that the oppositions of the times that are used in the other heads preceding ( in which i follow only the phrase of the holy scriptures ) are by these limitations so to be interpreted , as that they no way contradict the doctrine of this last chapter . finis . notes, typically marginal, from the original text notes for div a67258-e300 §. 1. j●…sus christ the truth , in the fulness of time . sent. § 2. § 3. 1. 2. 3. 4. 5. 1. 2. 3. §. 4. § 5. anointed . §. 6. a new law-giver for the law moral . 1. expounding it . 2. requiring stricter obedience . 3. denouncing heavier judgments . §. 7. ministring the spirit . § 8. abrogating the letter . § 9. for the law ceremonial . cancelling it . § 10. 2 an apostle of the gospel . §. 11. preaching it §. 12. remitting sins ; giving the holy ghost ; admitting into the kingdom of heaven . §. 13. before his departure ordaining others . §. 14. transferring his authority to them . §. 15. § 16. §. 17. assisting them from heaven . §. 18. §. 19. those ordaining others to the end of the world . §. 20. he assisting their successors for ever . §. 21. the apostles also delegating to them the authority received from him. §. 22. the truth of our saviours doctrines , &c. attested by . 1. scripture . 2 spir●…t . 3. miracles . 4. death . §. 23. and a resurrection . notes for div a67258-e5380 the way . § 1. christ an example . 1 in doing the work . in all obedience to gods commandements . moral . §. 2. ceremonial § 3. 2 in all sufferings for righteousness sake . §. 4. 2 in receiving the reward . notes for div a67258-e6830 §. 1. christ mediator of the new covenant . §. 2. enlarged . established 〈◊〉 ●…tter promises . §. 4. § 5. the blood of this ●…ovenant . §. 6. the death ratifying this testament . § 7. performance of t●…e promi●…es put into his hands revived . notes for div a67258-e7980 §. 1. christ the sacrifice . §. 2. §. 3. §. 4. §. ●… . 〈◊〉 . 1 sin-offering for remission of guilt . §. 6. 2 for puri●…ing uncleannesses . §. 7. 3 holocavst §. 8. 4 eucharistical ; peace or thank-offering . §. 9. §. 9. §. 10. by eating of which we have communion 1. with god. 2 with his son , and all that is his . §. 11. 3 with the saints , and all that is theirs . §. 12. and are preserved in both soul and body unto life eternal . §. 13. 4 the ●…over . notes for div a67258-e10010 § 1. 5. mans debt to , and bondage under , 1 sin. §. 2. 2 the law . §. 3. 3 death . § 4. 4 satan . 1 as the executioner of gods justice 2 as prince of this world §. 5. §. 6. christ our redeemer . 1 by paying a ransom freeing us from debt . §. 7. 2 by making a conquest free●… us from slavery . §. 8. our redemption not yet fully perfected . §. 9. and why . §. 10. how much already performed . 1 in respect of sin . §. 11. 2 of the law . §. 12. of death . §. 13. of satan . § 〈◊〉 notes for div a67258-e12740 §. 1. christ the second adam . dependent 〈◊〉 god the father . before his incarnation . §. 2. much more after it . §. 3. assuming the infirmities of human nature . § 4. receiving the perfections of it from god his father . §. 5. §. 6. §. 7. a covenant made with the second adam as with the first involuving his seed . §. 8. he fulfils it . by walk●… 〈◊〉 a quite contrary way to the first . §. 9. §. 10. receives the re●…ard . for himself . for ●…is s●…d . 1 the spirit . 2 life . §. 11. his particular benefits . 1 as our ●…ead , communicates absolution from sin by his death for it . § 12. baptism incorporating us into his death . the sacrament of pardon . §. 13. 2 as our ●…ead communicates righteousness or life spiritual by his resurrection . 1 〈◊〉 us to perform 〈◊〉 . 2 compleating our imperfect righteousness . 3 as our head communicates glory , or life eternal , in our resurrection . §. 14. 1 effected by the same spirit by which his . 2 effected by him . §. 15. the eucharist iucorporating us into his life . the sacrament of union . §. 16. all t●…ese benefits depend on our being made his 〈◊〉 §. 17. which we are by the derivation to us of his nature . ●… his spirit . §. 18. given to us upon faith and repentance . §. 19 our new birth , at our baptism , not 〈◊〉 perfected §. 20. by this spirit the image of christ first formed in the soul. it s mighty working in the soul o●… the like graces to those in christ. his 〈◊〉 in the soul not 〈◊〉 〈◊〉 this life . umbra in lege : imago in evangelio : veritas in coelo : s. ambros. §. 21. 2 shall be also in the body hereafter . w●…en we sha●…l more prop●…y be the 〈◊〉 of god. it s mighty working in the body of the like glory to that in christ. §. 21. before the resurrection as we , so our head , not compleat . §. 22. the diverse relations of christ to us as second adam . father , children . husband , wife . root , branches . foundation , building . elder , younger brethren . configuration as wrought by ●…im , so to be advanced likewise by us . notes for div a67258-e19930 §. 1. the holy god not admitting to his service the approach of sinners . but of some chosen and consecrated persons in their behalf . some ministring at a greater distance ; t●…e levite . some nearer , the 〈◊〉 ; of 〈◊〉 line only . §. 2. and nearer yet the high priest. his office. §. g. 〈◊〉 〈◊〉 of priesi 〈◊〉 imperfect , decaying , and except ( typically ) 〈◊〉 . §. 4 this order expired . jesus christ the true high priest. 〈◊〉 li 〈◊〉 〈◊〉 〈◊〉 nature . 2 in the 〈◊〉 thereof . called to this office and anointed by god. of the order of melchisedeck , i. e. regal and eternal . §. 5. this holy priest offering the sacrifice , a sin-offering . §. 6. after this entring into the s●…nctum sanctorum without which his office had been imperfect and ineffectual . §. 7. he entring ( thro the heavens ) to the true sanctuary . the vail of the other being now rent and it made common . 1 the description of this sanctuary . §. 8. 2 of his person entring . §. 9 〈◊〉 in the sacrifice . and sprinkling the blood before the lord. §. 10. making intercession . 1 in presenting his own prayers to the father for us . §. 11. 2 in presenting also our praiers and oblations to the father . the sacrifices and oblations of christians . §. 12. §. 13. 3 in procuring our admission to deliver them our selves unto the 〈◊〉 . §. 14. the benefits of his intercession . procuring us the holy spirit from the father . and all blessings spiritual and temporal . himse●…f im●… con●… them 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . §. 15. as high priest intercessor , answering to aaron . so by his royal priesthood captain of gods people , answering to moses . 2 to joshua . and the forerunner into the place of rest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 16. the substitutes of this priest in his own ( necessary ) absence here on earth 1 to present his sacrifice . 2 to make intercession for the people . §. 17. this honor of priesthood from him to be communicated to all his brethren . in some sort al●… they officiating in it here on earth . but shall more compleatly after t●…e day of judgment . being 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 as he. and serving god for ●…ver 〈◊〉 〈◊〉 temple . 2 priests also in some sense ( in the soul ) after death . §. 18 a glympse of the after-death condition of the souls of the blessed . §. 19 this high priests ( at the last day ) return out of the sanctuary , and reappearance to the people . notes for div a67258-e27500 §. 1. before our saviors incarnation god the 〈◊〉 by him created , sustained , governed the whole world . and more special●…y the church . §. 2. our saviors descent from his eternal throne for mans sake . §. 3 a kingdom promis●…d to man at ●…first . §. 4. our savior became man : and by obedience and sufferings gained it . and so by him all adams postevity , that follow him . §. 5. the power and extent of christs kingdom . ●… over angels , good , e●… 2 〈◊〉 , 〈◊〉 , 〈◊〉 . 3 souls , ●…odies . 4 〈◊〉 to 〈◊〉 , and 〈◊〉 . 5 sins , to remit , to retain them . 6over living , over dead . the last judge . 1 of men brought back to life . 2 and also angels . the good and the bad . ●…ter of 〈◊〉 and ●…ments . 7 〈◊〉 all the crea●…ures . a new world to be made by him. as men have seen some pieces of it by him repaired . §. 6. the manner of exercising this his regal pow●…r . §. 7. which is by certain degrees advancing . §. 8. 1 in respect of subduing his enemies . 1 antichrist . 2 satan . 3 death . 2 in respect of enlarging his dominion . 1 to the jew in part . 2 〈◊〉 〈◊〉 〈◊〉 . 3 to the jew apostatized . §. 9. at last per●… 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § 10. the three ascents of his throne . §. 11. the whole work 〈◊〉 , all his members c●…mpleated , ●…mies conquered , resigning up his ingdom to the father . §. 12. notes for div a67258-e31180 §. 1. the old world had not only the types , but the benefits , of the promises . had , the presence and conduct of the s●…n of god ; ●…nd the presence , and assistance of the holy spirit . ▪ §. 2. the government of the old world by the son. §. 3 all judgments and vengeance . §. 4. executed by the second person of the trinity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 5. of , an 〈◊〉 having 〈◊〉 attributes . §. 6. some old testament apparitions must be granted to be of the second person . from these granted others in reason cannot be denyed . as those to abraham . to noah . to jacob , &c. that to moses on mount sinai , on the 〈◊〉 , in the wilderness , in the temple , &c. 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 , him ; 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 . §. 7. the descent of the ho●…y ghost under the old testament . some sprinklings then of all its gifts . it s 〈◊〉 〈◊〉 〈◊〉 in some 〈◊〉 men . and specially on the sons of the prophets . § ▪ 8. the 2 covenants from the t●…e . two generations alwaies : one of works , the other of faith . §. 9. 〈◊〉 . 〈◊〉 . seth : the first father of the holy race . enos . enoch . 〈◊〉 §. 9. of t●…e covenant of grace made , or rather renewed , with him . 〈◊〉 〈◊〉 type of ba●… . of the eucharist . §. 11. shem , the lord called the god of shem. §. 11. abraham . of the covenant of grace renewed with , and the gospel preached to , him . and of the sacraments belonging to it . david . the same covenan●… renewed to him . the prophets . of gods frequent renewing of the covenant of grace to his people by them . §. 12 and by extraordinary teachers constantly reforming the church at certain times , when much declining 〈◊〉 his true worship , and least deserving it . as by enoch noah . abraham . § 13. moses . samuel and david . zerubbabel and joshuah . his own son. §. 14 god for ●…ver preservin●… the 〈◊〉 not 〈◊〉 to its 〈◊〉 in 〈◊〉 ; 〈◊〉 〈◊〉 own 〈◊〉 purpose and ple●…sure . §. 15. the eminent promulgatio●… of the covenant of grace 430 ●…ears seniour to that of the law . the gospel preached to the same people when the law was . the law to the children of faith , co●…sistent with , subservient to , and no way ann●…lled by , the covenant of grace ; or the gospel . §. 16. tho to the children of works a killing letter . yet 〈◊〉 to drive them ( made sensible of their inability ) forward into t●…e covenant of grace . §. 17. the two ministrations of the law by moses ; and the spirit by christ , how and how not opposed . the ancients had a waies the same way of salvation as the latter times . §. 18. §. 19. the same justification and sanctification . the same obedience t●…en required and performed . §. 20. the parallel precepts under t●…e law , to those under the gospel . §. 21. the same sufferings ; and mortifications , &c. required and undergone . consider the old testament mortifications . temporal afflictions of the godly . of single persons god●…y . of nations godly . 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 . under the new testament temporal prosperity in some sense to the godly . § 22. 3 the same rewards eternal then promised . punishments eternal threatned . the common belief of all nations concerning these . of the ancient 〈◊〉 〈◊〉 a resurrection of the body . the scriptures of the old testament concerning a resurrection . concerning eternal bliss after it of the faithful . eternal punishment of the wicked . paena damni . paena s●…nsus . §. 2●… . conclusio●… . seven sermons on, the wonderfull combate (for gods glorie and mans saluation) betweene christ and sathan delivered by the reuerend father in god, doct. andrewes, bishop of winchester, lately deceased. wonderfull combate (for gods glorie and mans salvation) betweene christ and satan andrewes, lancelot, 1555-1626. 1627 approx. 183 kb of xml-encoded text transcribed from 59 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a19873) transcribed from: (early english books online ; image set 19855) images scanned from microfilm: (early english books, 1475-1640 ; 1194:01) seven sermons on, the wonderfull combate (for gods glorie and mans saluation) betweene christ and sathan delivered by the reuerend father in god, doct. andrewes, bishop of winchester, lately deceased. wonderfull combate (for gods glorie and mans salvation) betweene christ and satan andrewes, lancelot, 1555-1626. [2], 114 p. printed [by dorothy jaggard] for i. iaggard, and michael sparke, london : 1627. printer's name from stc. an edition of: the wonderfull combate (for gods glorie and mans salvation) betweene christ and satan. reproduction of the original in the harvard university. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -temptation -early works to 1800. sermons, english -16th century. 2002-06 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 judith siefring sampled and proofread 2002-07 judith siefring text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion seven sermons on , the wonderfvll combate ( for gods glorie , and mans saluation ) betweene christ and sathan . delivered by the reuerend father in god , doct. andrewes , bishop of winchester , lately deceased . iames 1. 12. blessed is the man that endureth temptation : for when hee is tryed , he shall receiue the crowne of life , which the lord hath promised them that loue him . london printed for i. iaggard , and michael sparke , 1627. seven sermons vpon the temptation of christ in the wildernesse . 1. sermon . mathew chap. 4. verse 1. ¶ then was iesus led aside of the spirit into the wildernesse , to be tempted of the deuill . ovr sauiour christ by his natiuity , tooke vpon him the shape of man ; by his circumcision , he tooke vpon him , and submitted himselfe to the degree of a seruant . by the first , he made himselfe in case and able to performe the worke of our redemption : by the second , he entred bound for the performing of it . all was to this end , that he might restore the worke of god to his originall perfection . in the bringing of which to passe , it was decreed by god in the beginning ( as a thing necessarie ) that the head of the serpent ( by whose meanes it was violated and defaced ) should be brused . and for this cause ( saith iohn ) appeared the son of god , that he might loose the workes of the deuil : wherof this was the first . for in gen. 3 we read , that his first worke after his fal , was enuiously to tempt our first parents , and thereby to ouerthrow all man-kinde . and here , straight after our sauiour was baptized , hee with like enuy setteth on him . christ therefore first beginneth with the ouercomming of that : and for that purpose hee is here led forth to be tempted , that so being tempted he might ouercome . our sauiour makes this question , math. 11. 7. vpon their going out to see iohn baptist ; what went yee out to see ? as if hee should haue said , they would haue neuer gone out into the wildernesse , except it had beene to see some great and worthy matter : and behold a greater and a worthier matter heere . if there be any thing in the wildernesse worthy the going out to behold , this is a matter much worthy of it . or if there be any matter worthy the hearing , it is worthy our attention to heare ; not michael the archangell disputing about the body of moses with the deuill , iude 9. but our owne matter , argued by two such cunning aduersaries ; to see the combat betwixt our grand enemy , who goeth about like a roaring lyon seeking to deuour vs , and our arch-duke : for so he is called , heb. 12. 2. to see our king of old , psalm . 74. 12. the pawne of our inheritance , and our prince of new , or prince by vsurpation , the prince of this world , iohn 4. 30. enter the lists together ; to see the wisedome of the new serpent , match the craftinesse and subtilty of the old serpent , reue. 12. 9. to see the lyon of the tribe of iudah , combating with the roaring lyon , 1 pet. 5. 8. if any thing bee worthy the sight , it is this . though there should come no profit to vs by the victory , yet were it worth the sight , in this respect , only to behold how these champions behaue themselues ; that so we may bee warned before hand , by seeing the strength of our aduersary : and that also seeing the manner of his fight , and of our sauiours defence , wee may be instructed how to arme our selues , and how to ward accordingly . for let vs bee sure , that since the deuill spared not to tempt our sauiour , he will be much more bold with vs : if he haue done this to the greene tree , what will become of the drie ? luke 23. 31. if he haue sought our ouerthrow in christ , how much more will he doe it in our selues ? if our dayes here be but as the dayes of an hireling , iob 7. 1. and our whole life bee but as a continuall warfare , 2 tim. 2. 4. then is it behoouefull for vs , to haue some intelligence of our enemi●s forces and drifts . it is said , his darts are fierie , eph. 6 16. here we may see the manner of his casting them , that so sathan should not circumuen vs , 2 cor. 2. 11. let vs marke how our sauiour wardeth and defendeth himselfe , that so wee may be armed with the same minde , 1 pet. 4. 1. let vs therefore goe out into the wildernesse to see it . [ then iesus . ] this is the description of the entrie into the temptation , and it containeth ( as a weighty history ) many circumstances importing great matters , which may be reduced to 7. branches or heads . first , the two champions , 1. christ , and 2. sathan : 3. the leader of iesus into the lists , who is said to bee the holy ghost : 4. the end , which was the conflict it s●lfe , that is , to be tempted : 5. the day of the battell , expressed vnder the word then : 6. the lists themselues , that is , the wildernesse : 7. christ his preparation to it , that is , his fasting . 1. first ; for the partie defendant , christ ; who ( as god ) giueth food to euery liuing creature , psal. 136. 25. and ( as god and man ) with fiue loaues and two fishes fed 5000. besides women and children , math. 14. 11. he that is said to be the very meat it selfe , whereby we liue eternally , iohn 6. is here said to bee hungry . he , before whom thousand thousands are said to minister , and ten thousand thousands are said to stand before him , dan. 7. 10. hath here for his companions the wilde beasts : for so saith marke chap. 1. 13. he to whom the angels minister , verse 11. is here assayled with deuils , which offer vnto him matter of great indignity ; and the indignity which hee suffered : leads vs to the consideration of the greeuousnesse of our sinnes , and of the greatnesse of his loue , both which are measured by the greatnesse of those things he suffered for vs ; as that hee was cast out from among the company of angels ( for so marke chap. 1. verse 12. hath it ) into the desert , to be a companion of beasts , and so led forth to be tempted ; where hee suffered in his body hunger , in his soule temptation : what is it else , but a proclayming of his great loue towards vs ? as if he should ( exulting ) say , what is it that shall separate me from the loue of men ? shall temptation ? shall solitarinesse ? shall hunger ? shall wearisome labour and trauell ? shall watching ? shall anguish of minde , and bloody sweat ? shall mockes ? shall whippes ? shall nayles ? shall speares ? shall principalities ? that wee also might vse the same challenge which paul doth in the 8. chapter of his epistle to the romanes the 35. verse , what shall separate vs from the loue of christ ? shall tribulation ? shall anguish ? or persecution ? these two profitable points grow out of the consideration of the person of the defendant . ii. secondly , the party assay lant is the deuill , who is so called , by reason of his foule mouth in defaming : for so doth the word diabolus import , whereby we haue occasion to detest the sinne of infamy : and it sheweth what name they deserue , and how to bee estemed of , in whom that quality is found . s. paul , 2 tim. 3. 3. foretold , that in the latter daies there should be men deuils , foule-mouthed men , euill speakers : and 1 tim. 3. 11 he speaketh of women deuils , because of their calumnious speeches . in the tongue wherein christ spake these words , namely , the syriacke , the fittest word that he could finde to signifie the deuils name , is a word that signifieth diuulgator : so that a publisher of infamous reports , is good syriacke for the deuill ; as when a man lightly conceiues a reproach , either forging it himselfe by misconstruction , or credulously receiuing it vpon the report of others , and then is not sorry for his brothers ill , math. 5. 22. but rather insulteth ; not considering that he himselfe may fall into the like temptations , gal. 6. 1. and so becomes puffed vp , 1 cor. 5. 2. and at last ; fals a blazing his brothers imperfections , 3. iohn 10. these come right to the deuils qualitie , they take vpon them the abetting of the deuils quarrell . it is the deuils occupation to defame vs first with god , as he did iob , as if he had beene an hypocrite , and had serued god onely for gaine , iob 1. 9. and so stands he continually accusing vs , apoc. 12. 10. and he also defameth god with vs , as if hee were a god that did enuy our good , gen. 3. 1. and so he here defameth god to christ , as if he were carelesse in prouiding for him , in suffering him to be hungry . and from these two defamations proceeds all euill whatsoeuer , aswell that which the diuines call malum poenae , as iob 1. 12. accusing iob , that he would curse god if he handled him roughly , and so got power ouer his goods : as that which they call malum culpae . for his defaming god with vs , was the cause of all sinne : and euery where still we see he laboureth to perswade vs , that god is an vnkinde god ; that so we may burst forth into those termes , this good did i get at gods hand , 2 king. 6. 33. to wit , hunger . to this doth he tempt christ , verse 3. and as to desperation , so sometimes to the contrary , presumption ; as verse 6. cast thy selfe downe , &c. by bringing vs to haue a base conceit of god , defaming him as if he were a god of clouts , not to be reckoned of , as if he were a man to wait vpon vs , and to take vs vp as oft as we list to throw our selues downe , that we may say in our hearts , as they that were frozen in their dregs did , sophon . 1. 2. he neither doth good nor hurt , it is all one to serue him , and not to serue him . he tels vs ( as verse 9. ) that he will giue vs all this , if we will fall downe and worship him , as though he were very liberall in rewards , and as though god were vnkinde or vngratefull , not once regarding vs for all our seruice , but suffer● vs euen to sterue . which brought men to that passe , as to say , mal. 3. 14. that it is but in vaine to serue god , what gaine is in his seruice ? if he cannot preuaile this way against vs , then he will try another way : for , when ( seeing that this temptation succeeded not ) the deuill left christ , he departed not for altogether , but went to come againe ( as appeareth in luke 4. 13. he departed for a time . ) christ was too cunning for him in disputing ; he meant therefore to take another course : for as iames noteth , chap. 1. verse 14. there be two sorts of temptations , one by inticement , as a serpent ; another by violence , as a lyon : if he cannot preuaile as a serpent , he will play the lyon. he had also another houre at christ in the garden , the houre of darknesse , luke 22. 53. there he brused his heele . iii. thirdly , we are to consider the leader , he was led by the spirit . in which we are to note fiue things : not making any question , but that it was the good spirit , for so it appeareth in luke 4. 1. first , that the state of a man regenerate by baptisme , is not a standing still , math. 20. 6. he found others standing idle in the market place , and he said to them , why stand ye idle all day ? we must not onely haue a mortifying and reuiuing , but a quickning and stirring spirit . 1 cor. 15. 45. which will moue vs , and cause vs to proceed : we must not lie still like lumpes of flesh , laying all vpon christs shoulders , phil. 3 , 16. we must walke for wards , for the kingdom of god consists not in words , but in power , 1 cor. 4 , 19. secondly , as there must be a stirring , so this stirring must not bee such , as when a man is left to his owne voluntarie or naturall motion : we must go according as we are lead . for hauing giuen our selues to god , we are no longer to be at our owne disposition or direction : whereas before our calling , wee were gentiles , and were carried into errors , 1 cor. 12 , 2. wee wandred vp and downe as masterlesse or carelesse , or else gaue heed to the doctrine of diuels , 1 tim. 1 4. or else led with diuers lustes , 2 tim. 3 , 6. but now being becom the children of god , we must be led by the spirit of god : for so many as bee the sonnes of god , are led thereby , rom. 8 , 14. we must not be ledde by the spirit whence the reuelation came , math. 16 , 22. from whence reuelations of flesh and blood do arise ; but by the spirit from whence the voice came , this is my beloued sonne , in whom i am wel pleased . it came not by the spirit that ministreth wise counsel , but by that which came downe vpon them . thirdly , the manner of leading , is described to be such a kinde of leading , as when a ship is losed from the shore , as luke 8. 22. it is called launching forth : so in the 18. of the acts , the 31. verse , paul is saide to haue failed foorth . the holy ghost driuing vs , is compared to a gale of winde , iohn 3. 8. which teacheth vs , that as when the winde blow●th , we must be ready to hoist vp saile : so must we make vs ready to be led by the spirit . our hop● is compared to an anchor , heb. 6 , 19. which must be h●led vp to vs ; and our faith to the saile , we are to beare as great a saile as we can . we must also looke to the closenesse of the vessell ; which is our conscience : for , if wee haue not a good conscience , we may make shipwrack of faith , religion , and all , 1 tim. 1 , 19. and thus are we to proceed in our journey towards our countrey ( the spirituall ierusalem ) as it were sea-faring men . acts 20 , 22. now behold , i go bound in spirit to ierusalem ; to which iourny the loue of christ must constraine vs , 2 cor. 5 , 14. fourthly , that he was ledde to be tempted . his temptation therefore came not by chance ; nor as iob speaketh , chap. 5. v. 6. out of the dust , or out of the earth , nor from the deuill , not onely ouer iobs person ; but not so much as ouer his goods , iob 1. 12 , 14. he had no power of himselfe , no not so much as ouer the hogs of the gergashites , who were prophane men , mat. 8 , 31. hence gather we this comfort , that the holy ghost is not a stander by ( as a straunger ) when we are tempted , tanquam otiosus spectator ; but he leades vs by the hand , and stands by as a faithfull assistant , esay 4 , 13. he makes an issue out of all our temptations , and will not suffer vs to bee tempted beyond our strength , 2 cor. 10 , 13. and , he turneth the worke of sione , and of the diuel too , vnto our good , rom. 8 , 28. so that all these shall make vs more warie after to resist them : and hell ( by fearing it ) shal be an occasion vnto vs , to auoid that might bring vs to it ; and so they shall all be fellow-helpers to our saluation . so that temptations , whether they bee ( as the fathers call them ) rods to chasten vs for sinne committed , or to try and sift vs , mat. 3 , 12. and so to take away the chaffe , the fanne being in the holy ghosts hand : or whither they bee sent to buffet vs against the pricke of the flesh , 2 cor. 12 , 17. or whither they be as matters seruing for our experience , not onely for our selues , that we may know our own strength , rom. 5 , 3. and to worke patience in vs : but to the diuell also , that so his mouth may be stopped , as in iob 2 , 3. hast thou marked my seruant iob , how upright he is , and that in all the world there is not such an one ? howsoeuer they be , the deuill hath not the rod or chaine in his hands , but the holy ghost to order them , as they may best serue for his glory and our good : and as for the deuill , he bindeth him fast , reuel . 20 , 2. fiftly , by the greeke word here vsed , is set forth the difference between the temptations of the saints , and reprobates . in the lords prayer one petition is , lead vs not into temptation : but there , the word importeth another manner of leading , than is heere meant . we do not there pray against this manner of leading here , which is so to leade vs , as to be with vs , and to bring vs backe againe , heb. 13 , 20. but we pray there , that hee would not cast or driue vs into temptations ; and when we are there , leaue vs , by withdrawing his grace and holy spirit , as hee doth from the reprobate and forsaken . iiii. the fourth point is the end , that is , the conflict , as it concerneth christ ; insomuch , that he was led to be tempted . in which temptation , augustine saith , habemus & quod credentes veneremur , et quod videntes imitamur : there be two things for faith to adore , and two things for imitation to practise . first for faith , that the temptations of christ , haue sanctified temptations vnto vs : that whereas before they were curses , like vnto hanging on a tree ; now since christ hath beene both tempted and hanged on a tree , they bee no longer signes and pledges of gods wrath , but fauours . a man may be the childe of god notwithstanding , and therefore hee is not to receiue any discouragement by any of them . secondly , besides the sanctifying , it is an abatement , so that now when we are tempted , they haue not the force they had before : for now the serpents head is brused , so that hee is now nothing so strong ( as he was ) to cast his darts . also the head of his darts are blunted , 1 cor. 15. 55. death , where is thy sting ? hell , where is thy victory ? for as his death and resurrection had a mortifying force against the old man , and a quickning force toward the new man : so hath his temptation a dulling force to the deuill , and a strengthning force to vs. for our life and imitation , there are also two . first , compassion : for christ knowing in what sort we were tempted , as hauing felt by experience , both how strong the assaylant was , psal. 18. 13. who , thrust sore at him that he might fall ; and how feeble our nature is to make resistance , being nothing but dust , psal. 103. 14. he is moued thereby to lay away seuerity , and to put on the bowels of compassion . so that , now we haue not a high priest which cannot be tempted with our infirmities , but was tempted in like sort . heb. 4. 15. so we , ( which were before stonie iudges , and too rough for physitians ) ought in like sort ( hauing beene tempted our selues ) to looke vpon others defects with a more passionate regard . the second thing we are to imitate , christ is our fellow-helper in all our necessities and temptations ; who , as he sheweth vs his sleights and darts , ephe. 4. 14. so he teacheth vs how to auoyd them . this is no small comfort to vs , when we consider , that he is with vs , and will be , till the end of the world , math. 28. 20. who hath ouercome the world , iohn 16. 33. and the deuill : if any temptation happen , that hee will beare vs out , we may be of good cheere . this was it that did so animate iob , doe thou but take my part , and who shall touch me ? iob 17. 3. when as both christ and wee draw together in one yoke , math. 11. 29. what can hurt vs ? yet if wee be affraid for that we see the enemy comming ; let vs call for the helpe of our assistant , & as it is said in psal. 68. 1. we shall see god will arise , and his enemies shall be scattered : they shall vanish like smoke , and melt like waxe . when they are ready to attache vs , let vs say , saue me o god , for the waters are entred euen into my soule , psal. 69. 1. when we are feeble , then let vs say with ezekiel , o lord it hath oppressed me , comfort me , ezek. 38. 14. or though they haue wounded vs , let vs say with dauid , bring out thy speare , and stop the way against them that persecute me . psal. 35. 3. say yet to my soule , i am thy saluation . so that we haue not onely an example , but a comfort too . v. the fift point , is the day and time when this was done , in which wee are to note , two things . the word [ then ] relateth as well to the end of the chapter next going before , as to the present instant . first then , when as christ was but newly come out of the water of baptisme , and immediately after the heauens had opened vnto him , and the holy ghost descended vpon him in the likenesse of a doue , and while he was yet full of the holy ghost ; did the deuill set vpon him . when as the voyce from heauen had pronounced , this is my beloued sonne , in whom i am well pleased ; the deuill straight addeth ; in whom i am ill pleased : and so addresseth himselfe against him . and it is gods property to looke for much at his hands , to whom he hath giuen much . when he giues a man a large measure of grace , hee giues the deuill withall a large patent . our sauiour had great guifts , and the deuill is like a theefe , that will venter most for the greatest bootie . secondly , in regard of the present , we are to note , that in thirty yeeres , the deuill did nothing to our sauiour : but now when he goes about to gird himselfe with our saluation , according to psal. 45. 3. then doth the deuill gird on his sword also ; that is as much to say , as the better the worke is , the more resistance it shall haue . ten repulses did the israelites suffer , before they could get possession of the promised land of canaan : and as many did dauid endure , before he was inuested in the promised kingdome . many lets came before the temple was re-edified , as is to be seene in esdras and nehemias . yea , ( saith the deuill : ) hath god annoynted him with the oyle of gladnesse aboue his fellowes ? i will see if i can annoynt him with the oyle of sadnesse aboue his fellowes . hath he beene baptized of water and the holy ghost ? i will prouide another baptisme for him , namely , of fire . hath god sent downe the holy ghost vpon him in likenesse of a doue ? i will cause tribulation , and a crowne of thornes to light vpon his head . hath a voyce come downe from heauen saying , this is my beloued sonne ? i will prouide a voyce for him , that shall ascend from the foote , that shall say , if thou be the sonne of god , come downe from the crosse. vi. the sixt is the place , the lystes , to wit ; the wildernesse , that so he might be alone , and that there might be no fellow-worker with him in the matter of our saluation , that he alone might haue the treading of the wine-presse , esay 63 , 3. so , in the transfiguration in the mount , he was found alone , luke 9 , 36. so in the garden in his great agonie , he was in effect alone ; for his disciples slept all the while , math. 26 , 40. that vnto him might be ascribed all the praise . secondly , we will note here , that there is no place priuiledged from temptations . as there be some that thinke there be certaine places to bee exempt from gods presence , ( as was noted in the dreame of iacob : ) so the monkes and hermites thought , that by auoyding company , they should be free from temptations ; which is not so . for , although christ were alone in the wildernesse , and fasting too , yet was he tempted we see . and yet it is true , that he that will liue well , must shunne the company of the wicked , gen. 19 , 7. when the angels had brought lot and his family out of the doores , they charged them not to tarry , nor to stand still , nor once to looke backe . so after the cocke had crowed , and put peter in minde of his fall ; he went out of the doores and weps bitterly , math. 26 , 75. his solitarinesse was a cause to make his repentance the more earnest , and helped to increase his teares : and company is commonly a hindrance to the receiuing of any good grace , and to the exercising and confirming vs in any good purpose . but as true it is , that temptations are , and may as well bee in the deserts , as in publike places : not onely in the valleyes , but in the mountaines , verse 8 and not onely in the countrey , but euen in the holy citie , verse 5. yea , and sometimes full , and sometimes fasting , yea , in paradise and in heauen it selfe ; for thither doth the deuill come and accuse vs before god : we are therefore alwayes to stand vpon our guard . for in luke 11 , 24. he is said , to walke through drie places , least happily some might bee escaped from him thither : and though we could goe whether hee could not come , we should not be free : for we carry euer a tempter about with vs. and when we pray to be deliuered from temptation , it is not onely from the deuil , but from our selues : we carry fire within vs. nazianzen and basil were of that minde once , that by change of the place a man might goe from temptation : but afterward they recanted it , affirming ; that it was impossible to auoyd temptation , yea , though he went out of the world , except he left his heart behinde him also . the end of the first sermon . the second sermon . math. chap. 4. verse 2. and when hee had fasted forty dayes , and fortie nights , he was afterward hungry . now come we to the seuenth and last circumstance . it may seeme strange , that being about to present himselfe to the world , as prince , priest , and prophet , that hee would make his progresse into the wildernesse , and begin with a fast : for this was cleane contrary to the course and fashion of the world , which vseth when any great matter is in hand , to make a praeface or praeludium with some great solemnity . as when salomon came first to his crowne , he went to the chiefe citie , and gathered a solemne conuent . so christ , should rather first haue gone to ierusalem the holy city , and there should haue bene some solemne banquet . but christ from his baptisme began his calling , and fasted fortie dayes and forty nights . this his fast ( by late writers ) is called the entrance into his calling : by the ancient writers , it is called the entrance into his conflict . the manner of the church hath alwayes beene , that at the first institution or vndertaking of any great and weighty matter , there hath beene extraordinary fasting . so moses , deut. 9 , 9. when hee entred into his calling at the receiuing of the law , fasted forty dayes . so elias , 1 kings 19 , ●8 . at the restoring of the same law , did the like . and so when they went about the re-edifying of the temple , as appeareth esdras 8 , 49. so in the new testament , at the separation of paul and barnabas , acts 13 , 3. and ( as ierome reporteth , ) saint iohn would not vndertake to write the diuine worke of his gospell , vntill the whole church ( by fasting ) had recommended the same vnto god. so likewise , at the entrance into a conflict , for the obtaining of some victory , as iehoshaphat did when he ouercame the amorites , 2 chron. 20 , 3. so did hester when shee went about the deliuerance of the iewes , as in ester 4 , ver . 16. and eusebius reporteth , that when peter was to enter disputation with simon magus , there was fasting throughout the whole church generally . whether at the entrance into a calling , or to resist the diuell , saint peters rule mentioned in his first chapter and fifth verse , ought to take place , we must vse prayer and fasting . and as at all times we are to vse watchfulnesse & carefulnesse : so then especially , when we looke that the diuell wil be most busie ; and the rather , for that in some cases there is no dealing without fasting , as marke 9 , 29. there is a kinde of diuell that will not bee cast out , without prayer and fasting . as for the number of daies wherein he fasted , iust forty ; curiosity may finde it selfe worke enough : but it is dangerous to make conclusions , when no certainty appeareth . some say , there is a correspondencie betweene these forty dayes , and the fortie dayes wherein the world was destroyed by the deluge . but it is better to say , as moses fasted fortie dayes at the institution of the law , and elias fortie at the restauration ; so christ heere . and because he came but in the shape of a seruant , he would not take vpon him aboue his fellow seruants . contrary to our times , wherein a man is accounted no bodie , except he can haue a quirke aboue his fellowes . but it is more materiall , to see how it concerneth vs. it is a thing rather to be adored by admiration , than to be followed by apish imitation . this fast heere , was not the fast of a day , as that of peter and of cornelius , acts 10 , 9 , 30. but such as luke 4 , 2. describeth , he did eate nothing all that time . saint iohn the baptist though his life were very strict did eate locusts and wilde hony , math. 3 , 4. ours is not properly a fast , but a prouocation of meats ; and therfore there can be no proportion between them . but as it is , what is to be thought of it ? socrates and irenaeus record , that at the first , the church did vse to celebrate but one day in remembrance of christs fast ; till after , the montanists ( a certaine sect of heretikes , who thereupon are called eueratitiae ) raised it to foureteene dayes ; the zeale of the cleargy after increased it to forty , after to fifty : the monkes brought it to sixty , the friars to seuenty ; and if the pope had not there staid it , they would haue brought it to eighty , and so haue doubled christs fasting . when the primitiue church saw the heretickes ( by this outward shew ) goe about to disgrace the christians , by this counterfeit shew of holinesse ; they vsed it also : but ( saith augustine and chrysostome ) they held it onely a positiue law , which was in the church to vse or take away , and not as any exercise of godlinesse . onely a doubt resteth now , because of the hardnesse of mens hearts , whether it were better left or kept some would haue abstinence vsed , and one day kept for the sabbath , but left to euery mans liberty what time and day , and tied to no certainty : but that were ( vpon the matter ) to haue none kept at all notwithstanding , the reformed church ( as that of france ) haue vsed their liberty in remouing of it , for that they saw an inclination in their people to superstition , who would thinke themselues holier for such fasting ; like the pharisies , luke 18 , 12. the church wherein we liue , vseth her liberty in retayning it , and that vpon good reasons : for sith god hath created the fishes of the sea for man , and giuen him an interest in them also , gen. 9 , 2. as well as in the beasts . sith the death of fish was a plague wherewith god plagued pharaoh , and so contrariwise the encrease of fish is a blessing : god will haue fish to be vsed , so that he may haue praises as well for the sea , as for the land . psal. 104 , 25. if wee looke into the ciuill reason , wee shall see great cause to obserue it . see numb . 15. 22. the abundance of flesh that was consumed in one moneth . the maintenance of store then is of great importance , and therefore order must be taken accordingly . ierusalem had fish dayes , that tyrus and such like , liuing vpon nauigation , might haue vtterance for their commodities , nehem. 13 , 16. ( for tyrus was the maritine citie , till after alexander annexed to it another citie , and made it drie . ) the tribe of zabulon liued by nauigation , gen. 49 , 13. which is a thing necessary both for wealth , 2 chron. 9 , 20. and made salomon richer than any other king , and also for munition , as esay 23 , 4. that tribe therefore had neede of maintenance . and therefore our church and common-wealth haue taken order accordingly ; and the rather , for that ourtimes require it : ( for the times that forbad marriage and the abstinence of meates , 1 tim. 4 , 3. are past ) we rather liue in the age of selfe-loue , intemperancy , and filthy pleasure , 2 tim. 3 , 4. there is more feare of a pottinger full of gluttony , than a spoonefull of superstition . this is no fast , but a change of meat . verse 3. then came to him the tempter , &c. before wee come to the particular temptations , we haue foure generall points to be considered . first , the changing of the deuils name , from deuill to tempter : secondly , that it is said , he came vnto him : thirdly , that hee came when he was fasting : fourthly , the diuersitie and order of the temptatious . i. first , in iames 1 , 13. it is said , that god tempteth no man ; and yet in deut. 13 , 3. it appeareth , that god doth tempt some ; we must then make difference betweene temptations ; betweene gods temptations , and the deuils . the deuill indeed tempteth vs , but god ( as our english translation hath it ) trieth vs. the latter is to commend vs , rom. 3 , 5. or rather that our tribulation may bring forth patience , and patience hope , rom. 4 , 3. it makes vs know that to be in our selues , which before we knew not , as we see in iob. so the lord proued the israelites , to see if they loued him or no , deut. 13 , 3. the deuils temptation is to know our corruption : for knowing the innocencie of adam , he went about to corrupt him . it is like the israelites prouing of manna , to try conclusions . gods is like the triall of gold , 1 pet. 1 , 7. which the oftner it is tried , the puter it waxeth : the deuils , like that of manna , which stinketh and corrupteth by triall . gods is like the triall of the fanne , math. 3 , 12. the deuils like that of the sciue , luke 22 , 31. which lets go the flower , and keeps the bran . ii. secondly , the deuill hath two shapes ; in the one , he tempteth and allureth , ( and in that he came now to our sauiour : ) in the other , he assayleth vs. that is , by assault and violence , ephes. 6 , 11. the first is the temptation of hypocrites , math. 22 , 18. shall we pay tribute to caesar ? the second , of iudas , who in the garden assaulted our sauiour , iohn 6 , 70. so sathan sets on christ by violence . he came vnto christ by casting sparkes of fire into him ; for he was deuoid of any wicked and vaine thoughts comming forth of him . two wayes may a man bee tempted : either by doubts arising in our hearts out of vs , luke 24 , 38. or by a sop entring into vs , iohn 13 , 27. christ could not be tempted the first way : for he was deuoid of any wicked and vaine thought , comming forth of him . to vs the deuill needs bring but a paire of bellowes , for he shall finde fire within vs : but to christ he was faine to bring fire too . iii. thirdly , hee then came to him when he was fasting , which discouereth the deuils desparate boldnesse , as also his craftinesse , in that hee waited his time , to stay till hee was hungry . notwithstanding , christ was newly come from his baptisme , and was full of the holy ghost , and euen now in his exercise of mortification , yet had the deuill courage to set vpon him . there is no place so holy , nor exercise so good , as can represse his courage , or giue a stay to the boldnesse of his attempts : as wee see , marke 4 , 14. the word is no sooner sowen , but sathan comes immediately , and takes it out of their hearts : which must needs be done in the church . for the word is out before they be out of the church : so that hee is not affraid of hearing the word , but can abide it well enough , yea , better than many . and though they carry the word out of the church , he will waite on then home , and choake the word with cares and riches , and voluptuons li●ing , like the seede that fell among thornes , luke 8 , 14. and no more doth he care for the exercise of prayer : for euen then immediately after the repetition of forgiuenesse , when we haue made euen with all the world , when god hath forgiuen vs , and wee others ; then doth the deuill giue vs occasion to say , lead vs not into temptation , as standing by there ready to tempt vs. and as little cares he for the sacraments : for presently after they had receiued the sacrament , and sang the hymne , christ tels them , they shall all be offended in him that night , math. 26 , 1. thus we see his courage serues him at all times , nothing is able to quaile it . as this ought not to discourage the children of god , hauing so faithfull an assistant to take their part : so it giueth them this caueat , that they bee at no time secure , but alwayes to keepe a sure guard . saint bernard in the middest of a sermon was solicited to vaine-glory , because he thought he pleased his auditors ; and thereupon brake off his speech , and turned it to the deuill , saying ; non propter te hoc opus coeptum est ; nec propter te , nec in te finitur . and as he is couragious , so is he subtile : for notwithstanding his eager desire , he staid the fittest time , wherein consisteth a chiefe point of wisedome . so when he tempted eue , he staied till her husband was away , and till he could shew her the fruit which was so pleasing to the eye . so when dauid lay with beth sheba vriahs wife , he tempted him in the euening and after his sl●epe , 2 sam. 11 , 12. a very fit time for the purpose . so when they were asleepe , the enemy sowed tar●s , math. 13. and as he is warie in choosing his time , so is he as cunning in chusing the meanes , obseruing the dispositions of men . for wanton and voluptuous men , he hath the daughters of moab , a bayte fit for their humors , whereby to tempt them to idolatrie , numb . 15 , 1. for men secure and carelesse , he hath a net that sufficeth to throw ouer them , ( 2 tim. 2 , 26. ) and snare them in . for others , that haue more care to seeke and inquire into things , he hath quils to blow them vp , as knowledge which puffes vp , 1 cor. 8 , 1. yea , euen the best things can hee make serue for his purpose , and to be occasions of temptations ; so that he may finde better entertainment , for the good exercises sake that come with him . he will come sometimes shrowded in the necessitie of nature , as here ; for when a man is hungry , nature requireth somewhat to asswage it . prayer , no man doubteth to be a godly exercise : yet thereby he tempted them that loued to pray in the synagogues , & make much babling , and repetition , math. 6 , 5 , 7. in like sort doth he abuse the name of good counsell , as in peter to christ , math. 16 , 22. who ( as a friend ) wished him to spare hims●lfe , and liue out his time . thus can he put on a faire shew , the sooner to beguile : and for good reason , for if he should come vnmasked in his owne likenesse , he would be rejected ; as if iehoram the king of israel had come himselfe without iehoshaphat , elisha would not haue looked on him : so by a good pretence , the temptation shrowdes and insinuates it selfe : otherwise , it would not be looked on . iiii. now wee are to consider the diuersity and order of the temptations , and then will we handle them particularly . and first we are to note , that though there are but these three recorded , yet he endured diuers others . his whole life was full of temptations , as may appeare by luke 22 , 28. it is said , luke 4 , 2. that he was tempted forty dayes of the diuel , whereas these three temptations heere set downe , were not till after the end of forty daies . these only are mentioned , but there were other not written , as diuers of his miracles are vnwritten , iohn 20 , 25. only , so much was written as was expedient . these three are a briefe abridgement of all his temptations . as it is true that paul saith , that christ resembled adam , and was made a quickening spirit , as adam was a liuing soule , 1 cor. 15 , 45. and the bringing of the children of israel out of egypt , by being called out of egypt , mat. 2 , 15. so may christ and adam be compared in these three temptations . for they both were tempted with concupiscence of the flesh , concupiscence of the eye , and pride of life , 1. iohn , 2 , 16. in adam the diuell first brought him into a conceit , that god enuied his good . as we see faulconers put hoodes ouer hawkes eyes , to make them more quiet and ruely . secondly , he lulles him on to a proud conceit of himself , by perswading him that by eating he should be like god. thirdly , hee sheweth the fruit , which was pleasant . so in christs temptation . first , hee would haue brought him to murmure against god : secondly , to presume : and thirdly , to commit idolatry , all which are set downe in the 1 cor. 10 , 5 , 6 , 7 verses . and vnder these three heads come all temptations , numb . 14 & 21. & exodus 32. to some of these extreames will the diuell seek to driue one . first , by distrust he will seeke to driue vs to vse vnlawfull meanes , for the obtaining of necessary things , as bread is when a man is hungry . or if we be in no such want , that that temptation cannot take place , then ( through superfluity ) hee will tempt vs to wanton and vnnecessary desires , as to throw our selues downe , that the angels may take vs vp : and hauing preuailed so farre , then he carrieth vs to the diuell and all . all this will i giue thee ; there is his [ all : ] fall downe and worship me , there is the diuell with it : so ( that in this respect ) may it well be saide , that the way of a serpent is ouer a stone , prou. 30 , 19. he goeth so slily , that a man seeth him in , before he can tell what way , or how he got in . first , he wraps himselfe in necessity , and thereby windes himselfe in vnperceyued : then he brings vs to make riches our god. now let vs see his darts . the first is , of making stones bread : this may well be called , the hungrie temptation . the streame of the doctors , make adams offence the sinne of gluttony : but bucer thinks , that this temptation is rather to bee referred to distrust and dispaire . there is small likelyhoode , that one should sinne in gluttony by eating bread onely . the diuels desire was onely , that the stones might be turned into bread , and that after so long a fast : and then , if the temptation had beene to gluttony , christs answer had bene nothing to the purpose ; the deuill might well haue replyed against the insufficiencie of it . for gluttony is to be answered by a text willing sobriety : whereas this text which christ answereth by , containeth rather an assertion of gods prouidence : and therefore our sauiour should haue seemed very vnskilfull in defending himselfe . the temptation therefore is to distrust . this standeth well with the deuils cunning in fight : for by this he shooteth first euen at the throat , and at that which is the life of a christian , to wit , his faith ; as a man would say , iugulum petit , euen at that which ouercometh the world , 1 iohn . 5 , 5. he tempted him to such a distrust , as was in the israelites , exod. 17 , 7. when they asked if god were with them , or no ? so he made adam thinke , god eared not for him : so here the deuill premiseth a doubt to shake his faith , wherein christ made no doubt , si filius dei es . indeed you heard a voyce say , you were the beloued sonne of god , but are you so indeed ? or was it not rather a delusion ? you see you are almost starued for want of bread : well , would god haue suffered you so to be , if you had beene his filius dilectus ? no , you are some hunger-starued child . so luke 22 , 31. christ prayed , that peters faith might not faile . it was that the deuil shot at . he is a roaring lyon seeking to deuour vs , whom we must resist by faith , 1 pet. 5 , 8. it is our faith that the aimes at , 1 thes. 3 , 5. for hauing ouerthrowne that , disobedience soone will follow . hauing abolished the stablisher of the law , rom. 3 , 31. the breach of the law must needs follow . he hath then fit time to set vs a worke , about making stones into bread , that is , to get our liuing by vnlawful means . first , shipwracke of faith , then of obedience . the deuill here seeing him in great want and hunger , would thereby bring in doubt , that hee was not the sonne of god , which is not a good argument . for whether we respect the naturall tokens of gods fauour , we see they happen not to the wisest and men of best and greatest knowledge , as appeareth in eccles. 9 , 11. or the supernaturall fauour of god. we shall see abraham forced to flye his countrey into egypt for famine , gen. 10 , 12. so did isaac , gen. 26 , 1. and iacob likewise was in the same distresse , gen. 43 , 1. notwithstanding that god was called , the god of abraham , isaac , and iacob ; yet were they all three like to be hunger-starued . yea , not onely so , but for their faith , many were burned and stoned , of whom the world was not worthy , heb. 11 , 37. so fared it with the apostles , they were hungry , naked , and athirst , 1 cor. 4 , 11. but what do we speake of the adopted sonnes of god , when as his owne naturall sonne suffered as much , nay , farre more ? here wee see he was hungry , also he was wearied with trauaile , and faine to rest : iohn 4 , 6. he had no house to hide his head in , whereas foxes haue holes . if thou be the sonne of god. the heathens haue obserued , that in rhetoricke it is a point of chiefest cunning , when you would out face a man , or importune him to do a thing , to presse and vrge him with that , which hee will not or cannot for shame denie to be in himselfe , as by saying ; if you haue any wit , then you will do thus and thus : if you be an honest man or a good fellow , do this . so here the deuill ( not being to learne any point of subtilty ) comes to our sauiour , saying ; if thou be the sonne of god. ( as it may be doubted , you being in this case : ) then , make these stones bread . no , no , it followes not : a man may be the sonne of god , and not shew it by any such art. so when pilate asked , who accused christ ? they answered , if he had not beene a malefactor , we would not haue brought him before thee , iohn 18. 30. they were iolly graue men , it was a flat flatterie : and in iohn 21. 23. there is the like . this ought to put vs in minde , when we are tempted in like manner , that we take heed we be not out-faced . in the matter it selfe wee are to consider these points : first , the deuill sets it downe for a ground , that ( follow what will ) bread must needs be had . therefore christ first closeth with him . admit hee had bread , were he then safe ? no , we liue not by berad only : so that bread is not of absolute necessity . well , what followes of that ? bread you must needs haue , you see your want , god hath left off to prouide for you . then comes the conclusion , therefore shift for your selfe as well as you can . first he soliciteth vs to a mutinous repining within our selues , as heb. 3 , 8. harden not your hearts , as in the day of temptation , &c. whereby he forceth vs to breake out into such like conceits , as psal. 116 , 11. i said in my distresse , that all men be lyars : and psal. 31 , 22. i said in my haste , i am cast off . thus closely he distrusted god , in saying , his prophets prophecie lies , till at last , we euen open our mouths against god himselfe , and say , this euill commeth from the lord : shall i attend on the lord any longer ? 2 kings 6 , 33. hunger and shame is all we shall get at gods hands . and so casting off god , betake themselues to some other patron , and then the deuill is fittest for their turne . for when we are fallen out with one , it is best seruing his enemy , and to retaine to the contrary faction . then wee seeke a familiar ( with saul ) to answer vs , 1 sam. 28 , 7. but what did the deuill than tell him ? did hee bring comfort with him ? no : he tels him , that to morrow he and his sonnes should dye . so here doth the deuill bring a stone with him . what father ( saith christ ) if his sonne aske him bread , would give him a stone ? math. 7 , 9. yet the diuell doth so ; christ was hungry , and the deuill shewes him stones . here is the deuils comfort , here be stones for thee , if thou canst deuise any way to make these stones bread , thou art well ; whereas we do not vse to make bread of stones , but of wheate , to worke it with the sweate of our browe : sto get it so , we learne gen. 3 , 19. by extortion and vsurie we may make stones into bread , that is the deuils alchymistrie : or haply wee may make bread of nothing , when a man gets a thing by anothers ouersight , gen. 43 , 12. or else , what and if we can ouer-reach our brother in subtilty , and goe beyond him with a tricke of wit or cunning ? let no man defraud or oppresse his brother in any matter : for the lord is auenged of all such , 1 thes. 4 , 6. the one is called , the bread of violence and oppression , prou. 4 , 17 the other , the bread of deceit . they are indeed both made of stones , for they still retaine their former property , as the euent will declare . for though in the beginning such bread bee pleasant , prou. 20 , 17. yet after , his mouth is but filled with grauell , prou. 20 , 17. after which will consequently follow , gnashing of teeth . the end of the second sermon . the third sermon mathew chap. 4. verse 4. but he answering , said ; it is written , man shall not liue by bread onely , but by euey word that proceedeth out of the mouth of god. it was a good seruice that elisha ( 2 reg. 6 , 9. ) did , to tell the king of the traines laid for him , when they lay in ambush against him . and euen this is the first vse that wee haue of our sauiours temptations . it warnes vs afore hand of the deuils comming , so that we may haue time to prepare our selues accordingly . for as at that time the deuill came vpon christ when hunger pinched him : so where we are in any distresse , we are to looke for temptations . this temptation hath two parts . first comes ( si , ) a distrust : secondly followes vnlawfull meanes . hauing laid this foundation , that bread is necessary to be had when one is hungry ; hee inferreth , that god helpeth nor , nor supplyeth the want : therefore god is not the father . mat. 7 , 9. and therefore depend no longer on him , but shift for your selfe . this is the eff●ct of the deuils argument . the fathers vpon the words ephe. 6 , 16. ( take the shield of faith , to quench all the fierie darts of the deuill : ) do note , that about euery one of the darts or temptations of the deuill , there are ( as it were ) balls of wilde fire . for being to assault our obedience , and knowing hat faith is our shield : to that end he vseth the arrow-head , which is ; distrust in god , about which is fire , to wit ; the vsing of vnlawfull meanes , to consume our obedience , which will consume our shield of faith , and so make way for the dark to kill or wound vs. so that his drift is , to bring our adoption or son-ship to a si. there is no doubt , but christ was able to haue turned stones into bread : but why would hee not then follow the deuils aduice ? the deuill by saying , say vnto these stones , seemeth to acknowledge , that he had the force to haue done it , euen by his bare word : for euen stones are said to heare the voyce of god , and obey his commandement ; and not onely gods , but euen gods seruants , as 1 reg. 13 , 5. when the man of god had pronounced , that the altar should rent in sunder , it did so . and math. 27 , 5. when iesus cryed out with a loud voyce , the vayle of the temple rent in twaine , the earth did quake , and the stones were clouen . the dead men are worse than stones , yet they in their graues heard his voyce . and not onely was hee able to turne stones into bread , but into men also : as children to abraham of stones , math. 3 , 9. if therefore it had pleased him , he was as well able at this time to haue turned stones into bread , as after hee turned water into wine , iohn 2 , 10. it was no lesse possible to him ( no doubt ) to haue saued himselfe , when the iewes scoffingly bad him , math. 27 , 42. as to haue saued others ; and to haue come downe from the crosse being aliue ; as it was after for him , not onely being dead and buried , but a great stone being ouer him , to remoue it , and come out of the graue , math. 28 , 2. he had power to both , but not will alike to both . but why would he not here vse his power , for the satisfying of his hunger , and follow the deuils aduice ? in setting downe the historie of turning water into wine , it is thus farther said , that he did it , that his disciples might beleeue in him , iohn 2 , 11. that was the reason that moued him to the working of that myracle : and because there was no such cause here , he did it not . for the deuill would not beleeue in him ( he knew ) though he had done it . the deuill desired him , but to haue him shew what he could do , for a need onely , for a vaunt of his power : wherein we see the humour of pride , that made him at the first to fall . it is the same temptation that his kinsfolkes vsed , no man doth any thing secretly , that seeketh to be famous : if thou dost these things , shew thy selfe to the world . but see how vnfitly the temptation hangeth together . he should rather haue said , if you be hungry ; than if you be the sonne of god : and then rather haue bid him fast forty dayes more , than turne the stones into bread . if it had beene to haue made a sonne of god , christ would haue done it : but not to haue shewed himselfe to be the sonne of god. but it may be asked , why did christ vouchsafe to giue him any answer at all ; whereas he might haue commanded him to silence , and tormented him before his time , and haue punish●d him for his sawcinesse ? when peter tempted him , he cut him vp very sharply , saying ; come behinde me sathan , mark. 8 , 33. why did he not answer the deuill so ? he might haue enioyned him , and throwne him into the bottomlesse pit , luke 8 , 31. or at the least bidden him , auoyd sa\than , verse 10. augustine answereth this doubt , that christ answered in the like time , to teach vs to answer : willing vs thereby ( as abimelech did his souldiers ) to doe as he had done before , iudg. 9 , 48. so christ is our example , iohn 13 , 15. and bids vs do as he hath done . christ is our captaine , he hath gone before vs , and shewed vs how to behaue our selues in fight : when the diuell assaulteth vs with distrust , then are we to ward it off with a text of gods prouidence ; and so to the rest , as hee hath done before vs. our sauiours shield , whereby ( we see ) he beareth off all the deuils darts , is couered all ouer with scriptum est . we haue here a briefe view of the churches armorie , cant. 4 , 4. of the tower of dauid , built for defence . heere be the shields wherewith salomons temple was hanged , and which paul calleth , the weapons of our warfare , 2 cor. 10 , 4. not carnall , but mighty ( through god ) to cast downe holds . they are in number fiue : first , a preparation of our selues by the vse of gods sacraments , that wee may bee the more strong to sustaine and beare off temptations , and to hold out to the end without fainting . secondly , a withdrawing our selues into the desert , or some other solitary place , there ( by meditation ) to kindle good thoughts , psal. 39 , 3. thirdly , fasting . fourthly , watchfull prayer , math. 26 , 41. fiftly , the perfecting our selues in the scriptures . these be the fiue shields wherewith salomons tenple was hanged . now as for the scripture , wee are to note , that where god speaketh of any good that wee are to receiue out of it , it is commended to vs as a storehouse , whether wee are to make our resort for the bread of life , and the water of life , whereof he that tasteth , shall neuer thirst , iohn 6 , 35. and from thence are we to draw the waters of comfort , out of the fountaines of saluation , esay 12 , 3. when there is any ill spoken of which we are to resist , then it is commended to vs as an armory , whence wee may fetch any kinde of weapon which we shall need , either offensiue , as a sword , heb. 4 , 12. or defensiue , as a shield , prou. 30 , 5. the scripture is the broad plate that is to beare off the darts : our faith is the braces or handle wherby we take hold , ephe. 6 , 16. and lift it vp to defend our selues withall . for the scripture is a shield , non quod dciitur , sed quod , dicitur . dicitur ; there is the strong and broad matter , fit to beare off : and creditur , that is the handle or braces to it , god spake once or twice , i haue heard it , power belongeth vnto god , psal. 62 , 11. so that it sufficeth not that it be spoken onely by god , but we must heare it too : neither must wee heare it as the voyce of a man ( as samuel at the first did ; who when god called him , thought it the voice of eli : ) but as the voice of god , that we which were dead in our sinnes , he hath quickned and forgiuen vs all our trespasses , 1 thes. 2 , 13. this is the perfection of our faith . generally of the scriptures , this is christs opinion , confirmed by his owne practise ; that if the diuell come as a serpent , here is a charme for him , psal 58 , 5. or if he come as a lyon , here is that is able to preuaile against him , 1 pet. 5 , 8. and that the deuill knowes well enough , as appeareth by bis malice that hee hath alwayes borne it , before it was scripture , when is was but onely dictum . for so soone as god had said , let vs make man in our likenesse , that word was straight a whetstone to the deuils enuie . and after the fall , when the seed was promised , that was , and is the cause of all the deuils enmitie , gen. 31 , 15. so when the promise was reitterated , gen. 22. 18. that was the cause he so turmoyled all the patriarchs . but when the word was to be written , and to become scripture , then his malice began to grow very hot , insomuch that he caused it for anger to be broken , exod. 32 , 19 for the fathers are of opinion , that all the deuils busie endeuour , in making the israelites to commit idolatry with the golden calfe , was to the end , that he might so heate moses in his zeale , as that in his anger he should breake the tables of the law , by casting them hastily out of his hands . we are to note therefore , that there is a forceable sound in the word , which the deuill cannot abide ; and not onely the sound , but the sight also . it is written of augustine , that lying sicke on his bed , he caused the seuen poenitentiall psalmes to be painted on the wall ouer against him , in great letters ; that if after he should become speechlesse yet he might point to euery verse when the deuill came to tempt him ; and so confute him . blessed is he that hath his quiuer full of such arrowes , they shall not hee ashamed . blessed is he that hath the skill to choose out fit arrowes for the purpose , as the fathers speake out of esay 49 , 2. christ saith affirmatiuely of the scriptures , that in them is eternall life , iohn 5 , 39. negatiuely , that the cause of error , is the not knowing of them , marke 12 , 24. dauid saith , it was that that made him wiser than his enemies , than his teachers , and than the ancients , psalm . 119 , 98 , 99 , & 110. knowledge of the truth , is the way to amendment after a fall , 2 tim. 2 , 26. there is much calling now adaies for the word , and others finde fault as fast , that it is no better harkned vnto . for as the want of obedience , and all other abuses ( which are so much cried out against ) proceede not onely from the not hearing of the word , but as well from the not mingling of faith with it , ( without which mixture , it is nothing worth ) it profiteth not , heb. 4 , 2. so the error of the former times was , in yeelding too farre to the deuils policie , by sealing vp the scriptures , and locking the storehouse and armorie of the people . it is the policie christ tels vs of in the 11. of lukes gospell 22. a strong man puts the strong armed man out of his house , and takes away his armour from him : then he needs not feare him . the like policie we read of , 1 sam. 13 , 19 when the philistims had taken away all smithes and armour , then they thought they were safe . so in the time of darkenesse , the deuill might let them do their good workes , and what they list , and yet haue them still vnder his lure : that he might offend them at his pleasure , that had no armour to resist him . all the children of god , had a right and property in the law of god , as appeareth by christs words , iohn 10 , 34. he answered them , that is , the common people , is it not written in your law ? as though hee should say , the scripture is yours . to the young man ( in the tenth chapter of s lukes gospell , and 26. verse ) that asked christ what he should do to be saued ? christ answereth : what is written in the law ? how readest thou ? whereunto the answer , that we cannot read , or that the booke is sealed vp , esay 29 , 11. is as the deuill would haue it . then hath he a fit time to offer vs stones to make bread of . but this answer with our sauiour christ will not he allowed of . now come wee to the speciall point of christs answer , it is written , man liues not by bread onely , &c. deut 8 , 3. there is no better kinde of reasoning , than that , when one grants all that hath beene said by his aduersarie , and proueth it to make on his part ; and vpon a new conceit , auoyds all that his aduersarie said . here our sauiour might confesse all that the deuill objected ; as that he is the sonne of god ; and admit the stones were made bread , and that bread were of absolute necessity , and that it were so to be come by ( which is vntrue , ) were we then in good case ? this indeed is the deuils position , wherewith he would perswade all those that haue animam triticeam , ( as the fathers call it : ) that those externall things are necessary to bee had : and that if they haue enough thereof , they are well enough ; as we see it to be the minde of the rich man , luke 12 , 19. this man hauing a wheaten soule , hauing corne enough , bad his soule take rest , and liue merrily for many yeeres . but christ goeth further , and saith ; though the stones be made bread , it will not auayle , except it please god ( by the blessing of his word ) to giue vertue , and ( as it were ) life vnto the bread , there is no difference betweene it , and a stone . it is not the plenty or quality of victuals , howsoeuer some dote vpon such externall meanes , as they did , which sacrificed to their net , and burnt incense to their yerne , abac. 1. 16. because by them their portion was fat , and their meates plentuous . for what saith iob 31 , 27. if i reioyced because my substance was great , this had beene an iniquity . so that our life is not maintained by bread onely , descended out of the mould of the earth . the nature of bread and stones are not much vnlike , they come both out of one belly : that is to say , the earth , iob 28 , 5 , 6. and of themselues , the one of them hath no more power than the other vnto life : for we know that the israelites died , euen while the flesh of quayles was in their mouthes , numb . 11 , 33. and manna ( heauenly fare ) being farre better than our bread . it is the deuils craftie policie , to burie a mans life vender a loafe of bread : and ( as it were ) to fetter the grace of god to the outward meanes ; whereas they of themselues are of no efficacie , without the operation and grace of the word , than a hammer and a sawe , without a hand , able to employ them . dauid saith ( psal. 104 , 28. ) the eyes of all things waite on god for their meat in due season , and thou fillest them : with what ? with bread ? no , but with thy blessing and goodnesse . our hearts must be stablished with grace , not with meats . heb. 13 , 9. it is gods prerogatiue , that as all things had their beginning from him , col. 1 , 17. so he supporteth and sustaineth them , heb. 1 , 3. this is a further point than all philosophy teacheth vs. for they hauing laid downe the foure elements , bare and simple essences , tanquam materiam , by compounding and tempering of them , they bring forth a cercaine quintenssence or balme full of vertue . but diuinitie leadeth so to a quintessence , without which , all the quintessences and balmes in the world can do vs no good . to the question that ieremie propoundeth , ier. 8 , 22. is there no balme at gilead ? is there no physitian there ? the answer may be , mans health is not recouered by balme or physicke onely , but by euery word that proceedeth out of the mouth of god , if wee weigh christs argument aright . for we may see , 2 chron. 16 , 12. asa dyed for all his physitians that were about him . so if it be asked , are there no horses nor chariots in gilead ? we may answer , warlike victory consisteth not in warlike furniture onely , but in remembring the name of the lord god. psal. 20 , 7. a horse is a vaine thing to saue , without the power of this word . and so when a man thriues nor , or prospers not in his actions ; it is not often for want of labour or care : psal. 127 , 1. tels him , except the lord build the house , &c. augustine aduiseth his auditorie ; to beleeue it in time , least ( by wofull experience ) they finde it to bee true , when ' as they shall haue such a consumption , that no meat shall do them any good ; or such a dropsie , that no drinke shall auayle them . the power and vertue of this word is called , the staffe of bread , leuit. 26 , 26. and it is meant of a chiose staffe , such a one as is set in the middest , to beare vp all the tent. the plainest similitude i can vse , to make you vnderstand the force thereof , is this : when we goe to physicke for any disease , wee are bidden seethe such hearbs in running water , and then to drinke the water , we know it is not the water which helpeth , but the decoction of infusion , so it is not the bread ( considered barely in it selfe ) that nourisheth vs , but the vertue and grace of the word infused into it . we are not therefore to sticke to the meanes , like the glutton , luke 12 , 19. but to pray for this blessing . and to this end , god ( in the establishing of nature ) hath thereout reserued foure speciall prerogatiues to his word . as first , with a very little of the meanes , to go far in operation , 1 reg. 17 , 14. with a little oyle and a little wheat , he fed elias , the poore widdow , and her sonne a great while . and math. 17. 14. christ made fiue loaues & two fishes serue fiue thousand persons . the heathen man thought no certaine proportion was to be set downe for a familie , because when a heauenly hunger commeth on men , they eate more at one time , than at another . but whatsoeuer the heathen haue spoken wisely , we haue farre more wisely vttered by the holy ghost , in one place or other . in psal. 17 , 14. this is set downe , where there is mention made of a certaine hidden treasure , wherewith means bellies be filled , and haggi . 1 , 6. saith , men eat much , yet haue not enough ; drinke much , but are not filled . this is the first prerogatiue . his second is , he takes order as well for the qualitie , as for the quantitie ; course meates and fine are all one with him ; for the israelites ( notwithstanding their quayles and manna ) died : and daniel and his fellowes , that fed vpon course meates , looked better than all the children that were fed with the kings owne dyct , dan. 1 , 15. thirdly , without meanes he worketh sometimes . therefore asa had said little or nothing to the purpose , 2 chron. 14 , 1 1. if he had said , god helpeth by many or few ( if he had not put in too ) and sometimes by none . for there was light before any sunne or moone , gen. 1 , 3. though after ( verse 14 ) . it pleased god to ordaine them as instruments . and so gen. 2 , 5. the earth was fertile , when as then no rayne had falne on the earth , nor any such ordinary meanes . let moses be on the mount , and but heare god , and he needeth no bread . the fourth is , that hee can bring his purpose to passe , euen by those meanes whose natures tend to contrary effects ; as to preserue by stones . colloquintida , being ranke poyson , ( in eating whereof is present death ) was ( by the prophet ) made matter of nourishment , 2 kings 4 , 40. so christ , by those things which were fit to put out a seeing mans eies , as dust ; made a blinde man recouer his sight , iohn 9 , 6. and so doth hee make light to shine out of darkenesse , 2 cor. 4 , 6. one contrary out of another . thus we see the deuill answered . now let vs apply these things to our selues . christs answer doth import two words , and so two mouthes , and two breaths , or spirits : and these two be as two twinnes . he that will be maintained by the one , must seeke after the other . the first word is the same decree , whereby the course of nature is established , according to psal. 147 , 15. hee sendeth forth his commandement vpon the earth , and his word runneth verie swiftly : he giueth snow like wooll , &c. secondly , the other is that whereof iames 1 , 18. speaketh : to wit , the word of truth , wherewith ( of his owne will ) he begat vs. the one proceedeth from the mouth of gods prouidence , creating and gouerning all things , psal. 33 , 6. he but spake the word , and it was done . the other proceedeth out of the mouth of gods prophets , who are ( as it were ) his mouth , ier. 15 , 19. thou standest before mee , as if thou wert my mouth . from the first word , all things haue their beginning and being ; as when he sent forth his spirit or breath , they were created and had their beginning : so psal. 104 , 29. he teacheth vs , that so soone as god hides his face , they are troubled . and if he takes away their breath , they dye , and returne to dust . the other spirit , that is , the sanctifying spirit , ministreth vnto vs supernaturall life , esay 56 , 21. now therefore to set them together , euery man is thus to thinke with himselfe . if i get my liuing contrary to gods word , that is , by any vnlawfull meanes ; surely gods other word will not accompany such gotten goods . that is , these two words be twinnes : if we get not our goods by the one word , we shall want the blessing of the other word , and then wee were as good eate stones : it will bee but grauell in our mouthes , or quailes . we are then to vse the meanes , according to the second word . abraham ( we see ) went forth to sacrifice , according to gods appointment , gen. 22. the word was his direction : therefore when isaac asked , where was the sacrifice ? he might boldly answer , god would prouide one ; as wee see euen at the very pinch he did : whereupon it came to be a prouerbe , that euen in monte , iehoua prouidebit . the israelits went out of egypt , by the warrant and appointment of gods word . how then ? first , they had away made them ( where neuer was any before ) through the red-sea , exod. 14 , 21. they had bread downward out of the clouds , whereas it vseth to rise vpwards out of the earth : their garments in fortie yeeres neuer waxed old , deut. 8 , 3 , 4. they had water , whence water vseth not to come ; by striking the rockes , water gushed forth : so that it is true which the prophet dauid saith , psal. 34 , 9. there is no want to them that feare god. though ( peraduenture ) he will not vse the same meanes he did for the israelites ; yet the children of god ( walking after his will ) shall haue some way of reliefe alwayes . and therefore christ would not distrust the prouidence of god : for hee knew he was in the worke and way of god. for we reade , that he was led into the wildernesse by the spirit , and therefore could not lacke ; as indeed he did not , for the angels came and minstred vnto him : as it followeth in the 11. verse of this chapter . so either the crowes shall minister to our wants , as they did to elias : or our enemies , as the egyptians did to the israelites : or else the angels themselues , as they did here . but to grow to a conclusion , let vs seeke the kingdome of god , and all other things shall be ministred vnto vs. and in all like temptations , we may learne a good answer out of dan. 3 , 17. that god that we serue , is able to releeue and deliuer vs , euen the burning fire : but , if it should not be his will so to do , yet wee will not vse vnlawfull meanes , or fall to idolatry , or turne stones into bread . in this answer ( againe ) christ would teach vs here to be resolute , howsoeuer gods blessing doth not concurre with our gettings , as it doth not when wee get them by indirect meanes , contrary to gods word . to goods so gotten , god will adde sorrow : for the blessing of the lord maketh rich , and he doth adde no sorrowes with it , prouerb . 10 , 22. when god giues riches , hee giues quietnesse withall : but if god giue them not , we were as good be without them , whether they be gotten by oppression or violence , prou 4 , 17. or by fraud and deceit , prou. 20 , 17. for these two be the quick-siluer and brimstone of the deuils alchymistrie . god will adde sorrow to them : for though they be pleasant at the first , proueob . 20 , 17. and money gotten by stinking meanes , smels like other money ( as an emperour said : ) and bread so gotten , tastes like other bread : yet in the end a plaine conclusion and experiment will make it manifest , that it was made of stones , and had sorrow mingled or added to it . and therefore it shall bee either an occasion or matter of the disease called the stone : or it shall turne his meate in his bowels , and fill him with the gall of alps , iob 20 , 14. or as asaes oppression by delicacie became an occasion of the dropsie or gout : or else shall the executioner catch all that hee hath , and the stranger spoile him , psal. 109 , 11. or spend them vpon physitians , marke 5 , 26. or on lawyers : or else , though god suffer them to enjoy them quiet all their life time , and euen to die by their flesh pots ; yet on their death-bed they shall finde such a grudging and torment in their conscience , that they will wish that they had starued for hunger , before they had begun to vse any such means . or if god in his iudgement ( for their greater torment ) suffer them to die in their beds , without any remorse of conscience , like blockes , or like an oxe dying in a ditch ; at the last day they shall feele a gnashing in their teeth , and then they will know it was made of stones . the end of the third sermon . the fovrth sermon . math. chap. 4. verses 5 , 6. then the deuill tooke him vp into the holy citie , and set him on a pinacle of the temple , and said vnto him , if thou be the sonne of god , cast thy selfe downe : for it is written , that he will giue his angels charge ouer thee , and with their hands they shall lift thee vp , least at any time thou shouldst dash thy foot against a stone . the manner is , after one hath taken a foyle , his courage will faile . the angell would haue beene gone , when he saw hee could not preuaile ouer iacob , gen. 32 , 26. but it is not so heere with the deuill . for when hee saw that his first temptations would not preuaile , he tryeth another . and euen so he played with iob : for when he could do no good vpon his first patent , by taking away all that he had , he comes and sues for a new commission , that he might touch his flesh and bones , iob 2 , 5. and thereby hee giueth vs to learne , that it is not one foyle that can make him giue ouer . he is one of those , whom a father saith , to haue courage aboue their strength ; and of that nature be many in our daies , whose daring is aboue their skill ; and haue courage to vndertake much more than their ability is to performe . not like dauid , who did as much as he vndertooke in killing goliah : nor like him of whom esay speaketh in the seuenth verse of his third chapter , that when they would haue made him prince , he had no bread nor cloathing , and therefore refused : but they will take it vpon them though they haue not wherewithall , and thereby become authors of trouble , wanting abilitie to goe through withall . but as augustine saith ; is it not all one not to be able to answer , nor to be able to hold their peace ? we see here the deuill is a great vndertaker . secondly , he is not onely content to take a foyle , but euen out of the same thing wherewith he was foyled maketh hee matter of a new temptation , a new ball of fire . out of christs conquest , he makes a new assault ; that is , since he will needes trust , he will set him on trusting , he shall trust as much as he will. as the fo●mer tempted him to diffidence ; so this sh●ll tempt him to presidence . as before the diuell brought him to the waters of meribah ( exod. 17 , 7. ) where the children of israel did murmure and tempt god : so now he brings him to the temptation of massah , ( deut. 6 , 16. ) that is , to presumption , wantonnesse , and delicacie : for then with bread they were not content , but they must haue flesh and other dainties , psal. 78 , 20. as the first might be called the hungry temptation , so this may be called , the wanton temptation . that which was in the old testament the temptation of meribah , is here in the new testament the temptation of the wildernesse ; and that which was there the temptation of massah , is heere the temptation of the pinacle . in the first , by want of things necessary , he thought to driue them to vexation and bitternesse of spirit , and to distrust gods power and goodnesse . in the second , by vnnecessary matters , hee draweth vs on to wantonnesse , and to put god to try what he can doe , and to set him about base seruices ; by the one , he driueth vs vnto vnlawfull meanes , by the other , he draweth vs from the vse of things lawfull : by the one , he brings vs to this conceit , that wee are so abiected of god , that if we trust in him , hee will in the end faile vs ; by the other , to thinke we are so deare in gods eyes , and such darlings , as throw our selues into any danger , and he will not forsake vs. by the one , he puts vs in feare ( as augustine saith : ) deum defuturum , eatiam si promisit ; by the other , in hope , deum adfuturum , vbi non promist : by the one , he slandreth god vnto vs , as if he were a god of straw , of base condition , and subiect to our becke ; by the other , as if he were a god of iron , that would not encline , though we requested him . now to the temptation : wherein we are to consider three things . first , the ground the deuill chose for the working of this temptation . secondly , the temptation it selfe ; to wit , the deuils speech . thirdly , christs answer to it . in the place , three things are to be noted : first , the place it selfe : secondly , the deuill chose it : thirdly , that our sauiour followed him thither . for a new temptation he makes choyce of a new place . indeed for a temptation to presumption the wildernesse was not a fit place : first it was not high enough , and then it was not populous enough . it was a melancholly place : when a man is vnder the crosse in affliction , or in some anguish and sorrow for want , death of friends , or otherwise ; and generally for all solitarie men : the hungry temptation is fitter than this of presumption . as long as noah was in the arke in the midst of the waters , hee had in him no presumptuous thought : but sitting vnder the vine in his vineyard , hee was ouercome therewith . and iust lot ( 2 pet. 2 , 8. ) in sodom , had no fit time or place to be presumptuous ; but when he dwelt in the mountaine in security , then the committed incest with his daughters , being made drunk by them . dauid , so long as he was persecuted by saul , and tossed vp and downe from post to pillar , had no leysure to be presumptuous : but in the top of his turret , when hee was at rest in his pallace , 2 sam. 11 , 2. presumption gaue him a blow . so here the wildernesse was no fit place , but the pinacle is a very fit place for one to be presumptuous on . it is as good as a stage to shew himselfe vpon , to see and to be seene . in the wildernesse there was small warrant for one that would be presumptuous : but from the pinacle he might discerne farre and neere , both the inner court and outward court , and see a whole cloud of witnesses , and haue some warrant of example of all estates , high or low , wise or noble . for what abuse soeuer be in him , be hee neuer so presumptuous , he shall see some as proud , stout , and high-minded as himselfe : be his hayre neuer so long , or his ruffes neuer so great , he shall finde some as farre gone therein as himselfe . if we marke the foure gradations that it hath , wee shall finde it to be a very fit place . as first , before he could come to the pinacle , he must go out of the wildernesse into the citie : secondly , not any citie , but the holy citie : thirdly , into the temple of the citie : and fourthly , out of the temple vp to the pinacle . first , ( hauing got him to leaue the wildernesse ) he brought him into the citie , that there he might say vnto him : you see such and such graue men , how they behaue themselues : why should you seeke to be holier than they ? this was a good ciuell temptation : he brought him not to cesarea or samaria , but euen to ierusalem the holy citie : for that addition is giuen it , luke 4 , 9. and dan. 9 , 24. thirdly , he brought him into the temple , where euen the verie ground was holy . fourthly , not to any other place of it , but the very top and pinacle which was ouer the sanctum sanctorum . who would not tread hard there ? and take vpon him , being in such a place , where if a man will be carried away with example ; he may see ananias the high-priest , renting his cloathes , at the hearing of things that sounded like blasphemy , marke 14 , 63. and yet buying his bishopricke for money ? who will not then be bold to do the like ? and herod a prince , such a one as heard iohn baptist preach ; yea , and with much delight , to commit adultery , marke 6 , 20. who would feare to do the like ? there he may see the pharisie , vnder shew of great holinesse , tything mint and cummin , and vnder colour of long prayers , deuour widowes houses , bringing in by extortion , and sending out by excesse , math. 23 , 14 , 21. and so in this citie , one may see some men , both great frequenters of sermons , and yet great vsurers ; gentlewomen mishapen in their attyre . seeing this , who will not be as bold as they , the place being so holy ? and being thus warranted by example , surely we must needes commend the deuils wit , for his choyce . out of this , arise two notes . first , against some phantasticall spirits , who say ; can that bee an holy citie , where there be dumbe dogges ? there were so in ierusalem , esay 56 , 10. where the leaders bee blinde ? mat. 15 , 14 they were so where iudas ministred the sacrament , where there is diuision and debate amongst themselues , phil. 4 , 2. can this ( say they ) be the holy citie ? and thereupon they forsake the fellowship , heb. 10 , 25. whereas they ( not withstanding the former abuses , and notwithstanding the eleuen tribes were apostates ) did yet name it the holy citie . secondly , on the other side wee are to be instructed , though a man be on the battlements of the church , yet hath he no sure sooting , or cause to be secure ; but rather to feare the more : for euen there doth the deuill stand at his elbow , watching his ouerthrow . there is no place ( we see ) priuiledged from temptations , no desert so solitary , but the deuill will seeke it out : no pinacle so high , but the deuill is a bishop ouer it , to visit and ouer-looke it . to conclude , though in ierusalem sits the abhomination of desolation ( whereof dauid spake ; ) yet it is the holy citie still . and though the place be neuer so holy , yet is that no cause of priuiledge ; but euen there may fit the abhomination of desolation . both are proued out of math. 24 , 15. the second thing that we obserued in the circumstance of place , is ; that the deuill assumpted christ : which , to those that are weake ( as gregorie also collecteth ) may be offensiue , in giuing them to thinke , that the deuill had such power ouer christ , as to carrie him whether he listed . but when they shall consider , that euen the limbes of the deuill haled and harrowed him too and fro , from annas to caiphas , from caiphas to pilat from pilat to herod , and from him backe againe to pilat : and how spitefully and contemptuously he was vsed in all these places , and at last carried to execution : what meruayle will it be to see him ( as augustine speaketh : ) in monte duci à capite , qui à membris in additure , &c. these things do indeed ( as all other his sufferings ) set forth the greatnesse of the loue of god towards vs. of god the father , that he would giue his onely sonne ; yea , appoint him this worke of out saluation , and giue the deuill such a power oner him , luke 22 , 53. of god the sonne , that he would be content to suffer such indignity , phl . 2 , 7. as to be obedient to the death of the crosse. the reason of all these his sufferings , as also that he would be baptized of iohn , a weake and sinnefull man ; was ( as himselfe declareth it ) to fulfill all righteousnesse , math. 3. 15. so here he was to suffer it , else gods righteousnesse would not haue beene fulfilled , nor the worke of our saluation . and as he suffered this assumption , so afterwards , luke 9 , 51. his second assumption was , to go to ierusalem to suffer : and so at the last he came to his third and last assumption , to be receiued vp into glory , 1 tim. 3 , 16. and by the very same steps and degrees , must we be assumpted . and this is the assumption of suffering , which brought him to glorifying . the third thing is , that our sauiour followed ; whereby we are to marke , not so much his courage , that he durst encounter with the deuill , in any place wheresoeuer he list to carry him : and that hee was not onely the god of the valleyes , but a god of the mountaines also , contrary to their surmise , 1 king. 20 , 23. that ( i say ) is not so much to be marked , as that our sauiour would at all stand vpon a pinacle . there be some that would make vs beleeue , it is a sin to stand vpon a pinacle : but then if that had beene so , christ would neuer haue stood there . and since christ stood there , it is no more sinne for any man else to stand there , than it is to stand in the wildernesse : for it is lawfull for vs to follow his foot-steps , and to tread wheresoeuer he hath trod before vs ; yet such places be not priuiledged . for , as it is true , that many mens table and wealth is their snares , psal. 69 , 22. euen so the good gifts and graces of god , beturned to a mans hurt : as knowledge may serue for a quill to puffe him vp , and make him swell , 1 con. 8 , 1. nay , euen that godly sorrow , which is so much to be wished for , hath in it matter of temptation , least men bee swallowed vp with too much heauinesse , 2 cor. 2 , 7. the scriptures themselues ( we see ) are subiect to the abuse of the deuill : whereby it should follow , that they are to be refused , if euery thing be refused which brings matter of temptation . but as augustine saith , non est laus stetisse in pinaculo , sed stetisse & non cecidisse . in euery place to answer the deuill , is praise-worthy . indeed it is dangerous for one that hath a light and giddy braine , for such as are drunke , esay 51 , 22. ( though not with wine ) to stand so high . iob could stand there without falling , for he had a more setled braine , iob 31 , 27. such places are forthe wisest and sagest men . saint paul stood not there , but yet he could haue stood there , for he had the tricke or skill of it , as himselfe confesseth , phil. 4 , 12. i can be abased , and i can abound , &c. now come we to the temptation it selfe , which hath three generall heads . first , the ball of wilde fire ; which is to consume his faith . secondly , the dart , cast thy selfe downe ; which is to pierce the soule . thirdly , he tempereth the head of his dart with some stronger mettall ; which is , scriptum est . i. first , si filius dei es . this is a great mote in the deuils eye , hee vseth the same terme in the former temptation , and here he is vp with it againe . and all is to this end , that by often bringing it into question whether hee be the sonne of god ; he may at last make it out of question or doubt , that we are not the sonnes of god : that by and from si sis , he may bring it to ne sis ; and so we may be like hims●lfe . for to this end is all his compassing of sea and land , to make one proselyte like himselfe , according to the endeauour of the pharisies , math. 23 , 15. who did in like sort ; and when he is made , yee make him ( two-fold more ) the child of hell , then your selues . as on the other side , christ would haue vs the sonnes of god like him . but see what a dexteritie the deuill hath , in making things serue for his purpose : he maketh one selfe same thing serue for two seuerall , yea , contrary purposes . what a goodly grace he hath in the first temptation ? he vseth it there to procure vs to desparation : he maketh it here to serue for presumption . but indeed there be two manner of si es , or ifs : the one is a questioning or doubting , [ si ; ] as , if thou be the sonne of god , shew vs a signe , marke 8 , 12. lord if thou wilt , thou canst make me whole , mat. 8 , 2 , the other is a plaine affirmation , as phil. 3 , 11. if by any meanes i might attaine to the resurrection of the dead : where we are sure he made no doubt thereof . so here the deuill saith , if thou be the sonne of god , as i now grant indeed . i was in some doubt , but now i confesse thou art : i am of those voices minde , that pronounced thee so at thy baptisme . the deuill ( in the former temptation ) came out like a malecontent , or a murmurer : here he comes like a flattering parasite , he will pinguare caput eius oleo , make his head euen swim in the oyle of ostentation . but though it be not the same temptation , yet it is the same deuill in both places . for both by the one and the other , he seeketh the downfall and destruction of man : and though his two ifs be contrarie in themselues , yet are they both also contrary to the will and word of god : for he would not in any case we should distrust him , neith●r would he that at any time we should cast our selues downe . and therefore hath be caused battlements to be made on euerie house top , that none might be slaine with falling downe , deut , 22 , 8. now he would haue him shew himselfe ( thereby ) to be the sonne of god , for he is now in the sight of all ierusalem . it is said , that christ comes now to put too a sparke of fire , that is of faith , and that his will was , it might burne and be maintained . the deuill on the other side , labours by all meanes possible to quench and put it out : and seeing water would not do it in the former temptation ; he goeth now about to see , if he can make the very oyle it selfe to put it out , euen that very thing whereby it was to be maintained : as indeed it will , if we powre out too great a quantity . or if he cannot quench it , either with water or oyle , he will see if he can blow it vp with gun-powder . as , seeing the water of distrust will not extinguish his faith , but that he would trust in god : he endeauoureth now by scriptures ( that magnifie the prouidence of god , and the confidence we are to put in him ) to set him as farre gone in the other extreame , by presuming or trusting too much , that so the fire , which before he would haue quenched , may now so flame out , as not to keepe it selfe within the chimney , but to set the whole house on fire . this is the ball of wilde-fire of this second temptation : and so both we seetend to the consuming and nullifying of our faith . ii. the dart it selfe is , [ cast thy selfe downe : ] which consisteth of two points . first , the casting down . secondly , that he himselfe was to cast downe himselfe . for the first , it is generall , the neglect of ordinarie meanes , as here . whereas the ordinary way was downe the staires , he would haue him leape , or throw himselfe ouer the battlements . and here a man may see to what end the deuils halting commeth : he brings a man vp by little and little to some high place , that so he may send him at once with his head downward . all the preferments that he bestoweth on a man , is not to any other intent , but that he may do as the deuill himselfe did , ( who being on high , did cast himselfe downe ) and so be like him , iohn 8 , 23. that is , from beneath , not from aboue : who fell from heauen like lightning , luke 10 , 18. so that howsoeuer in outward shew he may seeme to befriend vs , yet this is his inward intention and scope . as the edomites in time of the prosperitie of the israelites , pretended great good will to them : but in the day of their great calamitie , they were they that cryed , downe with them , dawne weth them , psal. 137 , 7. gods manner is , when he meaneth to exalt a man , he will first humble him , and make him low , math. 23 , 12. the deuils manner is ( we see ) cleane contrary , esay 14 , 14. to lift them vp to the clouds , that he may bring them downe to the graue , yea to the lowest graue , psal. 86 , 13. he carrieth them the higher , to throw them downe with the greater violence . he lifeth vp adam with a conceit , to be like god , to the very top of perfection , to the intent he might be like the beast that perisheth , psal. 49 , 20. the second hath some matter of comfort : the deuill is here a sutor to him , to do it himselfe . why doth not the deuill cast him downe ? first , it was not in his power ; or if he had , yet would not that haue serued his turne : then there had beene no sinne of presumption in it . there must be two persons that must concurre in our downfall : well may the deuill induce and moue vs to it ; but vnlesse we our selues be consenting , and cast our selues downe , there can be no down-fall to hurt vs. for as chrysostome saith , nemo laeditur nisi à seipso : so , nullum precipitium nisi voluntarium . the deuill did not cram eue with the forbidden fruite : but when she saw it , she tooke it , and eate it , gen. 3 , 6. so the deuill , when he entreth into the soule of a man ( which hee counteth his palace ) he doth not breake open the doore ; no , nor so much as draw the latch ; but when he commeth , he findeth it swept and garnished , luke 11 , 25. and so goeth in . there must therefore be a reaching out of the hand , and an opening of the doore by our selues , and so a casting downe of the selfe , or else , though the deuill thrust sore at thee that thou maist fall , the lord will helpe thee , psal. 118 , 13. in deut. 22 , 8. god hath caused battlements to bee made on euery house top , by which we may stay our selues . the deuill tels god , that he had made a hedge about iob , chap. 1 , 10. so that vnlesse iob step ouer it , or breake it downe , he is safe . iii. the deuils dart is , cast thy selfe downe : but he bestoweth some great cost on this . with the selfe-same armour that christ bare off the other dart , doth the deuill sharpen and harden this : he doth not so in any other of the temptations , therefore wee are to looke for some great matter : he bringeth scripture , that he may be the better credited . he speakes not now after the manner of men , 1 cor. 9 , 8. so that it is not he now that speaketh , but scripture , as paul reasoneth there , you see ( saith he ) i counsell you to nothing , but that the psalmes will beare you out in . the deuill knew well by his owne fall , how dangerous the sinne of presumption is , it cost him dearely : and so did it dauid likewise , and therefore of all other , he praieth god to keepe him from presumptuous sinnes : psal. 19 , 13. he knew also what it was to abuse the goodnesse , patience , and long suffering of god , rom. 2 , 4. therefore he auoucheth it by scripture : he tels him , it will be too long to go downe the stayres , and withall teacheth him a neerer way , but to iumpe , or to cast himselfe downe , and to feare no hurt , for the angels haue charge of him . and euen so he perswadeth men now adayes ; that they need not go downe faire and softly , in feare and trembling , but to deferre all till their dying houre , and then commend themselues to god , and throw themselues vpon gods mercy , and that fiery chariot that tooke vp elias , shall come and fetch vp them ; or else , an angell shall carry them vp , let them be sure they shall haue no harme , for they bee gods darlings , and god doth so dote on them , that hee will not suffer them in any case to receiue the least hurt that may be . if euer the deuill came in his likenesse , it was here . in the first of sam. 28 , 18. he came but in the guise of a prophet : so that in stead of saying , is saul among the prophets ? it might haue beene said ; what , is the deuil among the prophets ? but here he hath vsed himselfe so cunningly , that if euer he was transformed into an angell of light , here it is verified , 1 cor. 11 , 14. for he commeth here like a white deuill , or like a diuine ; he comes with a psalter in his hand , and turnes to the place , and shewes our sauiour the 91. psalme , verse 11 , 12. wherein first we are to note , that the deuill readeth psalmes , as well as we , and hath the words of scripture in his mouth . and 1 sam. 28. he counterfeited samuel so right , and vsed the very words that he had vsed , that they could not know him from samuel : so here he counterfeited the voice of dauid , acts 19 , 15. this will make vs shake off security , considering that god doth ( for our triall ) sometime deliuer the aduersarie the okey of our armorie , whereby he is able to hold argument with an archangell , iude 9. yea , with christ himselfe , as we see here . how carefull therefore had we need to be , to finde out a fit answer for him ? for onely to assault vs doth he reade the scriptures : yea , but not to any good end , but euen thereby to deceiue the simplicitie of men ; as heere to make them put their soules in aduenture to the last houre . hee hath indeed a grace with some vaine youths of the court , and vngodly atheists , to set them a scoffing at the the scripture , as esay 28 , 22. but with others , that haue the scriptures in more high reuerence , hee goeth another way to worke , making it to them the sauour of death , rom. 7 , 10. the words which he vseth in the name of samuel , he vseth to make saul dispaire : and here hee vseth dauids words to cause presumption , and to make them our bane . and not euerie scripture : but if there be any scripture more full of heauenly comfort than another , that of all other will the deuill abuse ; as indeed the psalmes are ; & of all the psalmes , this 91. especially : and in that part , if any one sentence be sweeter than another , that of all other will the deuill abuse . marke the second verse here cited : he shall giue his angels charge ouer thee , to keepe thee in all thy wayes . these last words the deuill leaues out , because they make not for his purpose . they shall beare thee in their hands , that thou dash not thy foote against a stone . and we shall see nothing can be spoken more comfortable : as first , in that it is said , that the angels haue charge ouer vs in all our wayes , exod. 23 , 20. behold i send my angel before thee , to guide thee in the way ; & to comfort , and confirme vs. as when iacob was in feare of his brother esau , the angel met him , gen. 32 , 1. and to defend vs in all dangers , and succour vs in all necessities , spreading their wings ouer vs , and pitching their tents about vs. psal. 34 , 7. secondly , this charge not onely concerneth our head and principall members , but also our feet : yea , gods prouidence reacheth euen to the haires of our head , for they are numbred , math , 10 , 30. thirdly , this charge of theirs is not onely to admonish vs when danger commeth , but they are actually to helpe vs , as it were putting their hands betweene the ground and vs. mat. 13 , 14. they shall take the rubs and offences out of our way . fourthly , this do they not of curtesie , as being creatures giuen by nature to loue mankinde , but by speciall mandate and charge they are bound to it , and haue a praecipe for it , yea , the very beasts and stones shall be in league with vs. this psalme , and these verses containing such comfort , hath the deuill culled to perswade men , that being such sweete children of god , they may venture whether and vpon what they will ; for the angels attend them at an inch . he bids them put the matter in adventure , and then but whistle for an angell , and they will come at first : he carrieth them vp to the top of the pinacle , and shewes them their own case in annas and herod ; and tels them god will require no more of them , than he did at their hands : and all the way as they go vp , hee singeth them a psalme of the mercies of god : he carrieth them vp with a song , that gods mercy is aboue all his workes , psal. 145 , 9. and with psal. 103 , 8. how gracious and long-suffering god is , who rewardeth vs not according to our deserts . and psal. 136. that his mercy endureth for euer : god therefore being so full of mercy , will take all things in good part . but this mercy the deuill tels them of , diffeteth from the mercy dauid meant . for the mercy dauid speaketh of , is coupled with iudgement , psal. 101 , 1. 1 will sing mercy and iudgement to thee o lord : and psal. 85. 10. mercy and truth are met together , iustice and peace haue kissed each other . thus i say they shall haue musicke all the way , and if any at the height thinke it a great way downe : no ( saith the deuill ) you neede but a iumpe from your baptisme into heauen , you shall need no stairs at all . the end of the fourth sermon . the fift sermon . mathew chap. 4. verse 7. iesus said vnto him ; it is written againe . thou shalt not tempt the lord thy god. considering that saint iames saith chap. 4 , 5. the scripture speaketh nothing in vaine : and that as our sauiour christ saith , iohn 10 , 35. no scripture can be disappointed ; it may seeme strange that the deuill comming armed with the sword of the spirit , ( for so is the word of god termed , ephes. 6 , 17. ) christ giues not place , but opposeth himselfe to answer . wee see that a message comming in the name of the lord , this very name abashed nehemias , ( neh. 6 , 10. ) at the first hearing , till he perceiued it was contrary to the law of god , and so came not from him : which here we see to be the cause , why christ doth not yeeld by and by , vpon the hearing of the word , but sets himselfe to make answer : forsomuch as the word is not of , quia dicitur onely , but quia ireditur , as augustine noteth . if there bee not the mixture of faith with it , ( whereof paul speaketh , heb 4 , 2. ) it is nothing worth . and therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of iesus and paul , act. 19 , 15. but answered , i know them , but who are ye ? they did not beleeue , and therefore could do them no good , but were wounded themselues : glorious names would not serue the turne . so was it here vsed without faith . when the scripture is here vrged against one , a man would thinke it were not to bee answered by citing another place of scripture , but by some tradition of the elders , mark. 7 , 1. or some glosse , or other shift ; but we see our sauiour answereth here no other way but by scripture . because , the woolfe comes sometimes disguised in a sheeps skinne , it is no reason that therefore the very sheepe should lay away their fleeces : so here , because the deuill vseth the word , as the slaying letter , 2 cor. 3 , 6. or as the sword to kill men with ; it is no reason why christ may not therefore vse it in his owne defence . why then ( will some say ) one of these two inconueniences will follow ; that hereby wee shall thinke the scripture is of the deuils side , aswell as of christ side , and so diuided ; as in like sort they make a diuision of christ , when one holds with paul , another with apollos , 1 cor 1 , 13. no , it is not so , christ alledgeth not this scripture in that sort , as one nayle to driue out another : but by way of harmonie and exposition , that the one may make plaine the meaning of the other . for , albeit the deuill sheweth himselfe to bee the deuill , in citing that text so , as might best serue for his purpose : in that , whereas the psalme whereout he taketh it , hath it thus ; that he might keep him in all his wayes ; which words he leaueth out . for if he had cited that , hee could not thereby haue enforced any casting down . for the angels haue no charge ouer a man , but in his wayes ; and from the top of the pinacle there was no way , but downe the staires on his feete . he was not ( relying on the angels ) to cast himselfe downe with his head forward . but the deuill hath a wrest to make the string sound hye or low , as he list ; or if that will not serue , hee hath a racke to stretch them out , as some did saint pauls epistiles , 2 pet. 3 , 16. hee can set them on the tenters , to proue , that downe the staires , or ouer the battlements , all is one , the angels shall safe-gard him . though this ( i say ) be the deuils corruption , which the late writers haue well spyed : yet christ ( we see ) is not willing to take aduantage of that , but vseth a wiser course ; for so are we to thinke , that he went the best way to work , that is , the conference of scripture with scripture , which christ here practiseth , and commendeth vnto vs. in euery art , all propositions are not of a like certainty , but some be grounds and principles so certaine , as that no exception is to bee taken against them . from them are others deriued , by a consequence called deduction , not so certaine as the other : from these againe others , to the twentieth hand . so is it in diuinity . christ here reduceth the deuils argument and place , to a place most plaine to bee confessed . for the iewes valewing of the meaning , had to consider , that god fed them with manna , which they knew not , to teach them , that man liueth not by bread onely , deut. 8 , 3. contemning the same : and in deut. 6 , 16. bad them , they should not tempt their lord their god , as in messah , when they cryed for bread . the lord curseth him , that maketh flesh his arme , and with-draweth his heart from god , ier. 17 , 5. they sacrificed vnto their yarne , because their portion was plentifull , abac. 1 , 16. iob condemneth the making gold our hope , or the wedge of gold our confidence , chap. 31 , 24. as then we must not defie the meanes , attributing all-sufficiency to them : so we may not nullifie them , & thinke too basely of them , but vse them that we tempt not god , according to his word . out of these two grounds , may euery question be resolued : for euery proposition must bee proued out of the ground . so that , as wee way not thinke the arme of god to be so shortned , that he cannot helpe without meanes : so are we not to thinke basely of god for ordaining meanes . secondly , we heard , that the deuils allegation was taken out of the psalme , and one of the most comfortable places of the psalme . christ by not standing in disputation about the words and meaning of the text , commendeth to vs the safest and wisest way to make answer in such like cases . our sauiour would warne vs , that the 91. psal. is not fit matter for vs to studie on , when wee are on the top of the pinacle : he therefore chuseth a place of a contrary kinde , to counterpoise himselfe , standing in that fickle place . the law ( we know ) is a great cooler to presumption . if one tamper much with the psalmes , being in case of confidence , hee may make the fire too bigge . faith is the fire which christ came to put on the earth , and it is seated betweene two extreames , distrust , and presumption . distrust is as water to it , which if it be powred on in abundance , it will make it to bee smoaking flaxe , or vtterly quench it . presumption ( on the other side ) is a gunpowder to it , which being throwne into it , it will blow it vp , and make it flye all about the house . christ was to take heede of ouer-heating his faith . luther vpon the galathians saith , the 91. psalme is no meete studie for many mens humors in our dayes : they had more neede of a corrosiue , to eate out the soare from the roote and bottome . now to the answer , which consisteth of sixe points . first , what it is to tempt god : secondly , wherein : thirdly , the manner how : fourthly , this proposition , thou shalt not tempt : fiftly , the reason why we may not : sixtly , though hee be our god , and we on the pinacle , these be no arguments for vs to presume . i. first , whosoeuer will not vse such ordinary meanes as god hath appointed , tempteth god : if hee vse extraordinary , ( as here the deuill would haue christ do ) when no body went about to thrust him downe , wilfully to haue cast himselfe downe , were great madnesse : or when a man hath a faire paire of staires to go downe by , to call for a cherub to carry him , or for the winde to fly downe , psalme 18 , 10. were a● great wantonnesse . there is an humor in man , that wee are all giuen vnto by nature ; to bee meruailous desirous to try conclusions in matters that are rare and vnknowne vnto them ; contemning things common , and to be fond after strange nouelties . it was told them as plaine as could bee , that they should not reserue of the manna till morning , and they needed not to haue reserued it ; they had fresh euery day : and yet forsooth , they would needs keepe it , if it were but for an experiment sake , to try whither it would stinke or no , exod. 10 , 20. and though they were forbidden togather on the sabbath day , and on the eeuen had enough for two dayes , and it was told them they should finde none ; yet they must needs try . when a thing cannot bee had without great difficultie , it is our manner to haue a vehement longing after it : as when dauid was in a hold , and the garrisons of the philistims were in bethelem , then being thirsty , no water would serue his turne , but that in bethelem , 2 sam. 23 , 15. but when three mighty men had broken into the host of the philistims , and had brought him of it , he cared not for it . ii. for the second , we are to know , that where neede is ( as the heathen speaketh ) there a man may commit himselfe to the prouidence of god , and rely vpon him . for we haue heard , that where the means faile vs , god hath yet in store his foure prerogatiues : therefore when it comes to a dead lift ( as wee say ) then to haue a strong confidence in god , is thanke worthy : and it is the practise and propertie of faith , to say boldly with abraham when hee saw nothing present , that euen on the hill god will prouide , gen. 22 , 14. when our enemies are behinde vs , and the red sea before vs , then to looke for a way through the sea , and to expect manna out of heauen , and water out of the rocke , is much worth . so our sauoiur , when he and his company were in the desert , where no meat was to be had , fed them miraculously : but being neere to the towne where they might haue it , he dismissed them . when elias was in distresse , and all meates failed him , then the angell brought him meate , 1 kings 19 , 6. when hagar and ismael were in the wildernesse , and the water in the bottle spent , and she in great heauinesse , then god comforted her from heauen , gen. 22 , 17. when the israelites were in the desarts , then they had an angel to lead them , exod. 22 , 20. when sydrach , meshach , and abednego , were cast bound into the fierie furnace , then god sent them an angel to be their deliuerer , dan. 3 , 25. and so when daniel was throwne into the lyons den , ( not when he put himselfe in ) god sent his angel to stop the lyons mouth , dan. 6 , 22. when we are deserti in deserto , and all meanes faile , it is time to trust in god , as iob did . our conuersation therefore must be without couetousnesse , and we must be content with those things that wee haue : for hee hath said , he will not faile vs , nor forsake vs , heb. 13 , 5. this is out of the compasse of tempting god , and this is as much as the psalme could warrant him to looke for . looke vpon it , and you shall see , that it expresseth such dangers , as could not bee preuented by mans care and industrie . as , from the snare of the hunter , ver . 3. who vseth to lay it so as wee cannot see it to auoyde it . vers. 5. thou shalt not feare the arrow that flyeth by day . an arrow ( we know ) will reach a man far off before he bee aware . and so throughout the psalme , they are things out of our defence , therefore they had neede angels helpe : but when wee haue meanes to helpe our selues , gods omnipotency is for the time discharged . eutychus that fell out of a window by heauinesse of sleepe , was restored to life by paule , act. 20 , 9. this then is christs answer . if their were no stayres , and he must needs go downe , it were a good scripture to meditate on . iii. thirdly , as it is a point of gods power to helpe without meanes : so hath hee in his wisedome appointed meanes : there be degrees , whereby wee ascend to the effect : they are as a paire of stayres . where these are , we must vse them ; but when hee offereth as a strange signe , it is scrupulous and foolish nicenesse to refuse it . as when god bad ahaz aske a signe , esay 7 , 21. and he would not for tempting god , he was too precise , he was but an hypocrite . moses asked a signe and had it , and god was well pleased with it . and so did gedeon also , to assure him selfe of deliuering israel by him , iudg. 6. 36. in great , weighty , and extraordinary callings , it was allowable to request a signe : but , when there is no need , or when there bee otherwise sufficient , as mat. 16. 1. where many miracles were daily done before their eyes , and where ( though they had neuer so many more ) yet they would not haue beleeued on him . such were the scribes and pharisies , that for euery trifling occasion , they must haue a signe from heauen . thus to grate vpon gods omnipotent prouidence , is saucie malepertnesse . for ordinary matters , there bee ordinary meanes to serue our turnes : and for extraordinary , there be extraordinary wayes and meanes reserued , that we need not let fall our trust in matters corporall . we all confesse there be meanes , as they which will not worke , may not eate , 2 thes. 3 , 10. in warfare there is no victory to be hoped for , without fight , building of rampiers , and making of darts and shields , 2 chron. 23 , 5. onely in spirituall matters we thinke to do well enough , though we neuer put too our endeauour ; wee lay all vpon god , and trouble not our selues . there is but one degree or step in all christianity ; it is no more but out of the font to leape straight into heaven ; from predestination , wee leape straight to glorification : it is no matter for mortification , there be no such meane degrees . but s. paul tels vs , it is so high , that we had need of a ladder , in which be many steps : insomuch , as he puts a [ how shall ] to euery step , rom. 10 , 14. how shall they call on god on whom they haue not beleeued ? &c. there must be calling on god , beleeuing on him , hearing his word . there must be ordinary meanes ; and there is a ladder of practise , aswell as of speculation or contemplation , 2 pet. 1. 5 , 6 ioyne vertue with your faith , and with vertue knowledge , and with knowledge temperance , and so patience , godlinesse , brotherly kindnesse , and loue . if these things be in you , you shall not bee idle and fruitlesse in the knowledge of christ : for hee that hath not these things , is blinde : he goeth blindfold to the wood , and may chance hap beside heauen , or step besides the ladder . a great many say as balaam did , o let my soule dye the death of the righteous : but they care not for liuing the life of the righteous . he wēt but blindfold , he knew not the angel that stood with a sword drawne in the way , but would haue gone vpon it , if his asse had beene so foolish . a great many thinke , that presumption in being secure of their saluation , is good diuinity . balaam thought he went well , when hee went on the poynt of a naked sword . so , one entised by the flattery of a harlot , thinkes he goes to a place of great pleasure : but hee goeth as one that goeth to the slaughter , and as a foole to the stockes , prou. 7 , 22. those whom it pleaseth god to haue partakers of his kingdome , he puts them in minde to remember their creator in the dayes of their youth , before the euill dayes come : hee giueth them the grace of timely repentance , and suffereth them not to deferre it till the last cast , and then to thinke , that with the turning of a pin ( as it were ) they shall with a trice be in heauen , with elias in a whirlewinde . augustine saith , we may in some cases aduise men to haue great hope that they shall bee saued : but in no case giue them warrant of securitie . so , in ephes. 5 , 6. this we know , that no whoremonger , nor vncleane person , hath any inheritance in the king dome of heauen . let no man deceiue you through vaine words , hee that doth righteousnesse is righteous , and he that doth vnrighteousnesse , is of the deuill . iohn 3 , 7. now therefore , to neglect the hearing of the word , or when he commeth to heare it , to clap down in his place without desire or mind to beare it away , thereby to be bettered in his life ; and without purpose after by meditating on it , to chew it , and so to kindle a fire within himselfe , whereby it may be digested , and turned into the substance of the minde : this is to tempt god. so also , to beare a greater countenance , and make more shew of holinesse , than indeed is in one , is to lay a greater yoake on himselfe than he need , as acts 15 , 10. is a tempting of god. againe , hee that sinneth , must looke for euill to follow . psal. 91 , 10. he therefore that sinneth , and yet thinketh to escape punishment , tempteth god. they that by often experience haue found , that such and such things haue beene to them occasions of sinning , and yet will presume to vse the same againe , tempts god. and those which set vp their idols in their heart , and put the stumbling blocke of iniquity before their face , ezech. 14 , 3. and thinke not they sin . such tempt god. he that comes to aske forgiuenesse of god , and will not performe the condition of the lords prayer , that is , forgiue others , tempts god. generally , he that seeketh for good of god , and will not preforme that which he is to do ; or doth euill , thinking to escape scot-free , without endeuouring to auoyd or resist it , both these tempt god : and to these two , may all other be referred . iiii. the fourth is , we must not at all tempt god at no hand : wee must not thinke but god is able to bring water euen out of a rocke , numb . 20 , 11. when there is nothing but rockes and stones : but when we may hope to finde it , we must dig for it . so when the soile will beare corne , we must till it . when elisha was in a little village , not able to defend him from the assyrians , he had chariots and horses of fire to defend him , 2 king. 6 , 17. but when he was in samaria , ( a strong walled citie ) then when the king of israel sent to fetch his head , hee said to those which were with him , shut the doore , verse 32. christ in the wildernesse miraculously fed many : in the citie he sent his disciples to buy meate , as iohn 4 , 8. in the beginning , when the gospdll was published , there wanted sufficient men for the purpose : the apostles had the power , as appeareth acts 8 , 29. that on whomsoeuer they layd hands , he receiued the holy ghost , & was straight able and meete to preach the gospell : but after , euery man to his study , 1 tim. 4 , 5. these things exercise , &c. we see , that notwithstanding paul was told by an angel that there should be no losse of any mans life in the ship , yet he caused the mariners to cut the ropes , and to cast anchor , acts 27. 23 , 24 , 29 , 30 , 31 , 32. nay , when some would haue gone out by boate , he would not let them : so here christ answereth , that howsoeuer angels attend on him , he may not tempt god. v. now follow the reasons why we may not tempt god. there be two sorts of tempting : the one , by ignorance ; the other by vnbeliefe . it is the manner of surgeons , when they are to dresse a wound , and know not how farre , nor which way it goeth , to tent it : in the same manner is god ( after the manner of men ) said to tempt vs , sometimes to proue what is in our hearts , and whither wee will keepe his commandements , deut. 6 , 2. as he did the israelites fortie yeeres . to this end he both made them hungry , and fed them with maenna . we sometimes tempt god , as if the arme of his power had receiued a wound , or his eye a hurt ; as if he could not helpe or discerne our wants aswell as before , because he brings vs not water out of the rocke , num. 20 , 10. but such miracles now are not agreeing with his wil , which content vs. he will haue mercy on whom hee will haue mercy , rom. 9 , 19. and we must not despise the riches of his bounteousnesse , and patience , and long suffering , which leadeth to repentance , rom. 2 , 4. the lords hand is not shortened , that he cannot saue ; nor his eare heauie , that it cannot heare : because hee doth not reproue vs , we thinke him like vs , psal. 50 , 19. when god holds his peace , we thinke his tongue is cut : but i will not alwayes hold my peace , saith god , ma●vlt but how shall i know this , say men now adaies ? as zacharias knew his wife was with child , luk. 1 , 18. who ( when hee would not beleeue the angel th●t told him so , but would needs haue a signe , was striken dumb . behold thou shalt be dumb till the day . here is a signe for incredulitie : hee had beene as good haue beleeued without a signe . the second kinde of tempting , proceedeth of ouer-much familiarity , when as we thinke wee may be hold with god , and that he will take it in good part , and therefore we will put him to it , ( as we say : ) we will try both him and his angels , what mettle is in them , and what they can do . we are to thinke vpon the name of god , as of a heauie and weightie thing , that is not vpon euery small occasion to be taken vp and remoued . we are not to accompt it as a feather , that we may lightly tosse vp and downe at our pleasure : and euen so are we to esteeme of the mercy of god. it is not to be aduocated vpon euery vaine trifle , for that were to vse god as we are wont to vse our luglers . come on , let vs see what you can do , shew vs a miracle , say they , exod. 7 , 11. so herod desired to see christ , that he might see some miracle of him , as in luke 13 , 8. it is a heauy case when men stand thus affected toward god : when afterwards , in luke 22 , 64. they blindfolded him , & bad him reade who strucke him . we our selues would not be so vsed , we could not endure to see our friends vsed so : how much lesse ought wee to vse god in that manner ? especially , that attribute , quality , or property of god , which of all others , he would haue to be most magnified , that is , his mercy ? he must needs take it very hainously to see that abused , since ( of all the rest ) he makes most accompt of it . howsoeuer he could be content to serue , yet would hee not be a seruant to our sinnes in any case , esay 43 , 24. especially not to be made a pack-horse ( if i may so say ) for our sinnes , to lay load on , euen till his backe ake . he saith , amos 2 , 13. that he is prest vnder vs , as a cart is prest that is vnder sheaues . let vs not make a dung-cart of gods mercie , let vs forbeare him that seruice of all other . vi. the sixt is , that none of these dominum deum tuum , neither lord , nor god , nor that he is thine , are fit arguments to proue , that we may presume vpon him . the deuill belike had perceiued , that there was some acquaintance betweene christ and god , and peraduenture had said vnto him ; you may bee bold with him , and with his angels . what ? he is your father , and ( as caesars daughter answered ) that though he forget himselfe to be caesar , yet doe not you forget to be his sonne . no saith christ , these be no good arguments to make one presume . as for dominus we will all grant ( i am sure ) there is small matter of presumption in that . in deus there may be some more colour : but yet very little . it is no good dealing with one that is mightier than our selues , least he happen not to take it in good part , but fall to earnest , and so we feele the smart . we were not best to make sport with sampson , least he pull the house about our eares , and so make vs pay dearly for our pastime . paul saith , do we prouoke the lord to anger ? are we stronger than he ? 1 cor. 10 , 22. if wee will needs tempt , we were b●st tempt with our matches . there is no dealing with fire , for it will burne all that toucheth it , heb. 1 , 7. his angels and ministers are a flame of fire : but heb. 12 , 29. it is said , our god is euen a consuming fire . indeed , if he were like dagon , the philistims god , hee might be set vp and taken downe , and we might breake his necke and hands at our pleasure : but being the strong and mighty god of hoasts , we were best take heed how we deale with him . tuum , what say we to that ? anvngracious childe might make that an argument of presumption : but whosoeuer is of any good nature , will make it an argument of the contrary . isaac was iacobs father , but was iacob more bold to abuse him for that ? no , but rather more timerous , gen. 27. my father ( saith he ) may chance feele me ; and so i shall seeme to him a mocker , and so bring a curse on me , and not a blessing . is god mercifull ? yea truly , mercy is with thee , but that thou maist be feared , psal. 130 , 4. we may not abuse his mercy , as to sin , that grace may abound , rom. 6. 1. is he bountifull and long suffering ? we must therefore the more feare to displease him . when the pharisies tempted him , and would aduenture their soules in seeking a signe , it is said , math. 8 , 11. christ sighed : and why did he sigh ? because god sware in his wrath , that they should neuer enter into his rest , whose fathers tempted him in the wildernesse . psal. 95. what rest ? he doth not meane the rest in the land of canaan onely , but that which shall be in the kingdome of god. heb. 3 , 10. these two temptations of the diuell , may fitly be compared to those two rockes , betweene which ionathan was to passe , which are said , 1 sam. 14 , 4. to be sharpe . one is called borez , which signifieth dirt ; the other seneh , which signifieth a bramble , or some sharpe pricke ; betweene which , he and his armor-bearer were faine to clamber vp , ver . 13. betweene two such rockes lyeth our way , that is , presumption , and desperation : therefore blessed is he that so loueth god , that he can be content to creepe on hands and feete to him . the end of the fift sermon . the sixt sermon . math. chap. 4. verses 8 , 9. againe , the deuill taketh him vp into an exceeding high mountaine , and sheweth him all the kingdomes of the world , and the glory of them . and saith vnto him : all these things will i giue thee , if thou wilt fall downe and worship me . at the first ouerthrow , wee had the first againe : and when christ ouerthrewe him then also , yet would not the deuill leaue then neither , but he commeth with his second againe : he comes againe , and againe . the first againe , was an argument of his courage and stomack : this second , is an argument of his importunitie . the first repulse could not driue him away , nor the second neither ; no , nor this third for altogether : for luke saith , he departed for a season , luke 4 , 13. so that as christ saith , iohn 16 , 16. after awhile ye shall see me , and after awhile you shall not see me : so saith the deuill also , after awhile you shall not see me , and againe after awhile you shall see me . which teacheth vs this lesson ; that it is not enough to haue preuailed against his temptations twice or thrice , and so become secure ; but wee are alway to stand vpon our guard , knowing how the deuill will successiuely , euery turning of a hand , be with vs ; and that while wee liue , we shall neuer be at rest with him : or if hee tempt vs not , we shall be in as bad or worse case . for so long as the lord left other nations among the isrielites to proue them by , and to be prickes to their sides , it went well enough with them , iudg. 3 , 1. but when they began to liue in some security ( hauing for the most part subdued them ) then grew they to mutuall dissention . it is the greatest temptation , to bee without temptation . therefore paul had the messenger of sathan to buffet him , 2 cor. 12 , 7 for then followes the pressing of god by prayers . but whether we ioyne hands with sathan , or resist him , we shall be sure he will set vpon vs , and try by faire meanes what he can do ; or if we say nay , yet in the end hee will weary vs , as dalila did sampson , iudg. 16 , 16. who because she was importunate , his soule was pained to the death , and then he told her : or if we will be obstinate in relecting his temptations , giuing him at the first a peremptory refusall ; then he will go another way to worke , as to imagine some deuise against vs , and smite vs with the tongue , ier. 18. 18. he will be rough with vs. if none of these will preuaile , he will perswade vs , we must be like other men , and that is as profitable or pleasant to vs , and then say samuel what he can , we will haue a king , i sam. 8 , 19. and when we haue yeelded once , then goes hee to fetch company , and takes vnto him seuen whose spirits than himselfe , luke 11 , 26. so the last state of that man is worse than the first . giue but an inch , and he will take an ell : if he can get in but an arme , he will make shift to shoue in his whole body . as we see , if the point of a nayle haue once made entrie , the rest will soone in . we see an example of his encroaching euen in dauid , 2 sam. 11 , 4. after hee had once made him commit adultery by some meane degrees with bethsheba , see how he drawes him on from one wickednesse to another . she was with child , her husband being in the seruice of god and the king , was by the king murthered to hide her shame , and satisfie his lust . so did he draw on peter ; first , he made him follow aloofe off ; secondly , flatly to deny christ ; thirdly , to forsweare him ; and fourthly , to curse himselfe if he knew him . the hebrew writers note , that the deuils name belzebub , signifieth a great flesh flie , or a master flie ; flap him away neuer so often , he will still flye thether againe . so the deuill will neuer cease molesting vs , till the smoaking flaxe bee quite quenched , and the brused reed clean● broken , esay 42 , 3. first , he twists certaine small threds together , and so makes a little cord of vanity , to draw vs vnto him : afterward with a cart-rope or cable of iniquity , he seekes to binde vs fast vnto him for starting ; either by the v●ce of lust , or of enuy , or at least couetousnesse . but if all should faile , pride is sure to hold ; oh lord , i thanke thee , i am not like such and such , nor like this publicane ( a degree further , ) nor like this pharisie , luke 18 , 11. this may be a good caueat vnto vs , that we stand alway vpon our guard , and that we be sure that wee make strong resistance in the beginning , and breake it ( if we can ) while it is but a whip-cord . and to vse the like policie in a good matter , that the king of egipt did in a bad ; who tooke order that euery male childe should be killed , to keepe the israelites downe betimes : and against the succession of temptation , to entertaine the succession of prayer . now to the matter . the deuill deales as with a citie . in the first , he tels him he must be famished , except he can turne stones into bread . secondly , he comes to make a traine of scripture to intrap him . now he comes to the ordinary meanes of dealing , that is ; when men striue about any thing , and both parties are loa●h ro yeeld , there will be some parley of composition and sharing betweene them . so here , the deuill seeing that hee cannot ouer-throw his faith , offereth him to compound : and ( on his part ) he is content to giue christ all the kingdomes of the world , if our sauiour ( for his part ) will but fall downe , and worship him . the deuill before came disguised in the shape of a male-content , as that christ should be in such hunger . next , he came in the habit of a diuine , and that very demurely , with his psalter in his hand . now he comes in all his royalty , like the prince of this world , as he is so called , iohn 4 , 30. he doth not stand pedling with christ , but goes roundly and frankely to worke : hee offers all that he hath , ( and that is no small matter ) to bring christ but to one sinne , that so he might ouer-throw all mankinde . he comes no more now with si filius dei es : for that we see is here left , he would not haue him thinke on it : he would haue him now , filius seculi . this is called by s. paul , the bewitching temptation , whereby men become so foolish , as that after they haue begun in the spirit , they will end in the flesh , gal. 3 , 3. where the deuill cannot preuayle , either by our owne concupiscence , or by his enticings . he will see what he can do with his dragons taile , and by that meanes ( say the fathers ) he did more hurt , than by the other . secondly , his tayle is said to draw downe the third part of the starres of heauen , and to cast them to the earth , apoc. 12 , 4. we are here to consider : first , the preparation that the deuill makes , by taking him vp to an high hill , to make the offer , vers . 8. secondly , the temptation it selfe , vers . 9. thirdly , our sauiours answer , and the shield he opposeth to it , vers . 10. fourthly , the issue of the conflict , the victorie , vers . 11. in the first we are to consider : first , the deuils method : secondly , the place and ground : thirdly , his policie , in not onely telling what he would giue ; but in shewing thereof : fourthly , the things themselues which he offers , which are two ; the kingdome of the earth , and the glory thereof . i. first , of his method . ephes 4 , 14. we are warned not to be wauering , and carried about with euery winde of doctrine , by the deceit and craftinesse of men , whereby they lye in waite to deceiue . craftinesse and deceit then , be the instruments which the deuill vseth ; hee brings christ from the wildernesse to the temple , and from the temple to the mountaine , to destroy the temple , which mountaine is prosperity . so in aduersitie wee vow to god , that we will serue him ; but after helpe , we breake it . ii. secondly , the lysts where this temptation was vsed , was the mountaine . the reason why hee chose this place rather than any other , is the fitnesse of it , in regard of the prospect . the wildernesse ( we know ) was a melancholy place , and in no wise fit for this temptation , so , neither was the pinacle : for besides that it might haue hindred the working of this temptation , being the pinacle of the temple ; the prospect was not good enough . for though it were high , yet there were diuers hils about ierusalem , which would haue hindred the sight of many things . and though sion were a mountaine , yet in respect of mount hermon , and lybanus , it is said to be a little one , psal. 42 , 6. and psal. 68 , 16. basan is said to be the great hill. therefore as good chuse a conuenient hill , both for height and neerenesse , where he might behold the whole land of canaan , deut. 32 , 49. so here the deuill chose an exceeding high mountaine , where a high minde might best take view and contemplate : such , where his horizon might be as spacious as was possible , and where his sight might not be hindered by any meane object . iii. thirdly , be sets before his eyes , all the kingdomes of the earth . there is nothing so soone entised and led away , as the eye : it is the broker betweene the heart , and all wicked lusts that bee in the world . and therefore it was great folly in hezeehias , to shew his robes and treasure , esay 39 , 2. as hee was told by the prophet : it stirred vp such coales of desire in them that saw them , as could not bee quenched , till they had fetcht away all that he had , and all that his ancestors had laid vp euen till that day . it is the wisedome that is vsed now adayes , when men would haue one thing for another , to shew the thing they would so exchange : as the buyer sheweth his money , and the seller his wares in the best manner that he can , each to entice the other ( by the eye ) to the define of the heart . it is the deuils ancient sleight , hee would not go about to perswade the matter in words , till hee might withall present the thing to the eye . so he dealt with eue , gen. 3 , 6. first , he shewed her how pleasant the fruite was , and the woman saw it . so the cause of the deluge was , gen. 6 , 2. that the sonnes of god saw the beautie of the daughters of men . achabs seeing of naboths vineyard , 1 king. 21 , 2. for that it lay neere his house , was the cause of all the mischiefe that followed . this same foolish vanity of apparell , ( whereof i haue giuen so often warning out of this place , ) comes from hence : i saw a fine babilonish garment , and desiring it , i tooke it saith achan , iosua . 7 , 11. so the seeing of the bribe , blindeth the eyes of the iudge , deut. 16 , 19. so still the sight of the eye , allureth the heart to desire . the heathen man therefore wished , that vertue and honesty might as well be seene with bodily eyes : for then he thinketh , that admirabiles amores excitarent suo . so if we could as well see that which god hath for vs , as that the deuill here offereth vs : we would not regard the deuils largesse . moses and the other patriarchs saw him which is inuisible , which had prouided a better thing for them : therfore he refused to be called the sonne of pharaohs daughter , heb. 11 , 27. and to enioy the pleasure of sinne . but you are not so to take it , as though it were a thing simply ill to behold such things , or to looke on a cup-boord of plate , or to stand on a pinacle , it is dangerous , but no sinne ; especially , it is vnfit for an vnstayed and an vngouerned eye . therefore lot and his wife were forbidden to looke backe at the destruction of sodome , gen. 19 , 17. to abraham it was l●ft at large , without any restraint ; for that he was a man of better ruled affections . for as there must be one without , to take view and to entice ; so must therebe one within , to hearken to it , and to condiscend . be sure of that within , that it be vpright ; and then thou maist the better looke with that which is without . but euer be warie , for the tinder of thy nature will soone take fire . iob said chap. 31 , 1. he made a couenant with his eyes : why then should he thinke on a maid ? and that he had not beene deceiued by a woman , vers 9. and that his heart had not walked after his eye , vers . 7. paul knew how to vse want , and how to vse abundance or plentie , how pouertie : both to be full , and to be hungry : he had stayed affections , phil. 4 , 12. iiii. omnia regna . this was no small offer , but euen all the wealth and honour that may be : two such things as are most vehemently desired of all men . so that as terome saith , prae auri sacra fama nihil sacrum . the desire thereof also is so vnsatiable , that it is like the dropsie ; which , the more liquor is ministred to it , the more it thirsteth ; it is perpetuall and vnnaturall . the lessetime a man hath to liue , and so needs thelesse ; the more he couets to abound . these two do neuer waxe old ; of all vices , gray haires do neuer grow on these . this is the baite the deuill laid for christ , and layes for youth , and mindes lasciuiously giuen , he laies a baite on liue flesh ; to cholericke natures , hee ministreth matters that may encrease their wrath ; for melancholie , he laies baites of enuy : and so for euery one , according to their naturall inclinations and humours , such baites as may entice them soonest . which if he can get them once to swallow his hooke that is within , it will hold them sure enough , and by his line hee will draw them to him when he list ; so that hee cares not to let them play with the line : then though hee go to twentie sermons , it is no matter : with an apple he caught adam and eue , and all their posterity . well , wee must be as children , weaned from this world , though it bring weeping with it . psal. 131 , 2. gen. 27 , 38. when eue was lady and mistresse of all the world ; yet , because there was a godship , a higher degree than hers , she was not content . princes , because they can go no higher by any earthly dignity , aspire to be gods , and so would bee accounted ; as was said to herod , that it was the voyce of god , and not of man. but , as they that are aboue , can abide to haue no equals , but will be alone by themselues ; so they that be below can abide no superiour . as when saul was chosen by lot from amongst the israelites , to be king ouer them , some wicked men said , there is a goodly wise king : nay , i would i were king , i would they might come to me for iustice , 1 sam. 10 , 27. 2 sam. 15 , 4. euery one hath this conceit of himselfe , that hee is worthier to beare rule , than they which are in authority : not so much as the silly fur-bush , but it thought it selfe a fit person to make a king , iudg. 9 , 15. and the thistle would haue the cedars daughter married to his sonne , 1 king. 14 , 9. the spider , a silly poysonfull thing , will yet be in the top of the kings pallaces . prou. 30 , 28. the gourd starts vp in one night , and was gone in the next , ion. 4 , 6. goodly zebedeus wife could finde no lesse thing to aske of christ , for her two sonnes , that came the last day from the cart ; but that the one might sit at christs right hand , and the other at the left in his kingdome , math. 20 , 20. balaam could neuer thinke his asse went halfe fast enough , when he rode towards preferment , num. 22 , 17. the disciples also longed for the kingdome of israel to be restored . the diuell did not shew all his kingdome to saul , when hee was comming from keeping his fathers sheepe , 1 sam. 9 , 24. and samuel feasted him : nor after saul was chosen king , 11 , 5. and he followed his cattell : neither did he shew them to the king , bidden to absolons sheep-shearing , 2 sam. 13 , 24. nor at such times as princes withdraw themselues to be priuate , dan. 6 , 18. but he shewes them at such times as they are in their greatest glory and ruffe , when kingdomes were growne to the top of iollitie and maiesty , as the kingdome of israel was in salomons time : and chooseth such a time , as when they were in most triumph and pompe , as they were wont to be at the day of the kings birth or inauguration , hosea 7 , 5. cant. 3 , 11. or at a coronation , or at the receiuing of ambassadours ; or at the entertaining of forreine states , as when the qu●●●e of saba was in salomons court , 1 king. 10. to conclude , he sheweth them not when they are in base estate , but when they are in greatest pompe , acts 25 , 23. now come we to the second point : to wit , the temptation it selfe : en haec omnia tibi dabo , verse 9. hauing prepared christs minde ( as hee thought ) by shewing him that he would giue him : now hee comes in with a short and pithie oration ; [ all this will i giue thee ] here thou seest all thou canst wish for ; without thee sha'l no man lift vp his hand or his foot in all egipt , as pharaoh said to ioseph , gen. 41 , 44. so as he might make all captaines , and giue to euery one fields and vineyards , 1 sam. 22 , 7. that he might say to euery one what he list ; speakest thou to me ? seest thou not that i haue power to crucifie thee , or to let thee go ? iohn 19 , 10. that his fauour might raise a man so high , as haman was exalted aboue all the princes , hest. 3 , 1. and his disfauour , or the least word of his mouth quite ouerthrow him , as haman was , verse 7 , 8. by picking some small quarrell against him . but this is not all neither : for the same garish apparell , wherein many do delight , is contayned vnder this haec omnia : not onely embroydered with gold , but euen gold it selfe , and smels of the finest scent , psal. 45. 8. and 9. and as for the delights of the flesh , if he can see any that delight him better than other : it is no more than with dauid , 2. sam. 11 , 4. to send for her , and haue her , she was straight at his command . neither must any say , it was vnlawfull : no , not iohn baptist , if he loue his head , mark. 6 , 17. he may command what he list ; if any gainesay it , he may dispatch him out of the way : for hee may kill and wound whom he list , dan. 5 , 19. hee may command all mens tongues , 2 sam. 14 , 10. that they dare not once open their mouth to speake against him . nay , he shall haue all mens tongues and pens ready to extoll all that he doth , and say ; the king is like an angell of god , 2 sam. 19. or that it is the voyce of god , and not of man , act. 12 , 22. why , then to haue all mens hands , feet , bodies , faces , tongues , and pens : this may bee well said all , to haue not onely one kingdome , but all : to haue all the power and glory of those kingdomes : here is euen all the kingdome , the power , and the glory . he comes not after a pelting manner , he shewes himselfe a franke chapman : he saith not , that godlinesse is great gaine , and a minde content with his lot , 1 tim. 6 , 6. and wils him to be content with food and raiment , ver . 8. he comes not with illae , which we shall not once behold , till another world come ; and whether there be any such or no , many doubt . he shewes him a mount that may bee touched , heb. 12 , 18. he comes with haec , that is , with ready money in his hand : he not onely offers , but stakes downe : and whereas god faith , that in the sweat of our fore-head we shall eate our bread , gen. 3. 19. the diuell requires no such thing . this is a donatiue , haec omnia dabo . what say ye now ? shal christ take it , or no ? the heathen man saith , if a man be to violate his faith for any thing , it is for a kingdome . christ hath here offered him all kingdomes , a very enticing bayt : but is there neuer a hooke hidden vnder it ? the woman was fine and braue , and had a cup of gold in her hand , but it was full of abhomination , apoc 17 , 14. so here , for all these faire shewes , if you will gaine any thing by the deuill , you must worship him ; that is the condition annexed to the grant , it is no absolute gift , the deuill is not so kinde , as to part from all that for nothing . it is such a gift as the lawyers call excambium , that is , exchange : i will giue you this , if you will giue me that . but yet one would thinke it a very large offer , to giue so great a lieu for so small a seruice ; it is but a little externall reuerence , the bowing of the knee ; you may ( notwithstanding ) in heart thinke what ye list . well , we may thinke there was some what in it , that the deuill offered so much for so little , and yet christ refused it . indeed christ had great reason to refuse it : for hee should haue beene a looser by the bargaine . i will stand to it , he had beene better to haue yeelded to either of the two former temptations , than to this : hee should full deerely haue bought all his kingdomes , hee had beene better to haue cast himselfe downe from the pinacle . for that which the deuill here demaundeth in lieu , is as much worth , as both the glory of god , and the redemption of man. of his glory , god saith , that he will not giue it to another , esay 42 , 8. if to no other , then not to the deuill of all other . and therefore the angel would not haue a burnt offering offered to him , but to god , iudg. 13 , 16. the angell would not let iohn fall downe and worship him , but bad him worship god , reuel . 19 , 10. for hee knew that god was very iealous of his honour , & stood precisely vpon that point . if he would not impart this honour with the angels , much lesse would hee with the deuill : for there are degrees in idolatry , rom. 1 , 23. it is not so ill to turne the glory of god into the image of a man , as into birds and beasts . secondly , if we looke into the desire that he had to satisfie his ancient enuy , by the destruction of mankinde : wee must needs commend the deuils wit , in making such a bargaine . it had been the best penyworth that euer was bought . for if we marke how christ rateth one onely soule , we may see , how he that to gaine all the kingdomes of the world , shall loose his owne soule , math. 16 , 26. makes but a foolish bargaine . then what rate shall be made of all mens soules , if one bee worth kingdomes ; all which had beene lost , if christ had consented to that which the deuill here requireth : for then hee could not haue said , i restored that which i tooke not , psal. 69 , 4. by his death he paied the price for the sinnes of the whole world ; he should then haue had a score of his owne to haue payd , and his death could haue beene sufficient but for himselfe onely . if he had fallen downe , and worshipped him : he could no haue sayd , that the prince of this world had nothing to say against him , iohn 14 , 3. now let vs apply this to our selues . bvt wee will peraduenture say , the deuill neuer made vs any such offer ; and therefore what needs any dmonishment in this behalfe ? but i answer , though the deuill come not in person to vs , as he did to christ , yet hee comes by his instruments . when balaac sent to balaam , to come and curse the israelites , and promised him great rewards , numb . 22 , 17. it was not balaacks messengers that spake , but the deuill vsed them as instruments to speake . so when simon magus would haue bought the holy ghost with money ; the diuell there in tempted the apostles with symonie , simon was but the trunke , through which the deuill spake , acts 8. againe , there be some that will say , they were neuer tempted with kingdomes : it may well be , for it needs not , when lesse will serue . it was christ onely , that was thus tempted : in him lay a heroicall mind , that could not bee allured with small matters . but with vs it is nothing so , we esteeme farre more basely of our selues : wee set our wares at a very easie price , he may buy vs euen dagger cheape , as we say : he neede neuer carry vs so high as the mount , the pinacle is high enough , yea the lowest steeple in all the towne would serue the turne . or let him but carry vs to the leads or gutters of our owne houses , nay , vs but stand in our window , or in our doores ; if he will giue vs but so much as we can there see , hee will tempt vs throughly , we will accept it , and thanke him too . he shall not neede to come to vs with kingdomes , one kingdome is too much , what say ye to halfe a one ? marke 6 , 23. no , will the diuell say , i will giue ye halfe of one ? if hee would come to vs but with thirtie pence , math 26 , 15. i am afraid many of vs would play iudas . nay , lesse than so would buy a great sort , euen handfuls of barley , and peeccs of bread , ezec. 13 , 19. and prou. 28 , 21. yea , some will not sticke to buy and sell the poore for a payre of shooes , as amos speaketh , chap. 8 , 6. when he commeth then to tempt vs , he may abate a great deale of this that he offers christ ; hee may strike out omnia , and haec too , & in stead thereof put in hoc , and say ; holde , ye shall haue this to worship me , i will giue ye no more ; i feare me wee will make short worke , and take it , hoc aliquid , a matter of halfe a crowne or ten groates , a paire of shooes , or some such trifle , will bring vs on our knees to the deuill . is there a pretie commodity to be h●d ? it makes no matter for breaking faith and promise . this is that that makes the deuill so good a husband and thriftie , and to go neere hand : what neede he giue more , when so little will serue ? whereas , if we will stand hucking with him , wee might get a great deale more . in this temptation ( as in the former ) there is both fire to consume our faith , and a dart to wound our consciences . the fire is the motion of discontent , that god is either a poore god , not able sufficiently to reward those that serue him : or else an vnkinde god , that will not reward the duties that are performed by those that serue him . by this we come to say : who is the almighty , that we should serue him ? iob 21 , 15. the wicked are they that prosper and encrease in riches . i haue cleansed my heart in vaine , for daily haue i been punished , psal. 73 , 12. then this dart makes vs weary of well doing ; and then followes , that we will serue the deuill being discontent with gods seruice , we vndertake the seruice of his enemie : he requireth nothing but a little falling downe , and then if simon shall come , and require any vnlawfull thing at our hands , we are ready ( with iudas ) to meete with him , and say ; what will ye give me , and i will do it ? math. 26 , 15. though it be to the betraying of christ. the deuill here opens his meaning in this temptation plainly , ( that he would haue him fall downe and worship him ) with a bare and bold face : before , hee came disguised , and spake in parables . his meaning is not when he saith dabo , to giue them ; but to barter or exchange one thing for another . it is no gift , but a flat bargaine : men vse not to account it a gift , except it be without rendring backe either money or seruice . i he render here seruice backe , he may well thinke i haue sold my soule for hoc aliquid , math. 16 , 76. he may thinke , as esau sold his birth-right for a messe of pottage , heb. 12 , 16. so hath hee sold his soule , his birth-right , and freedome : for we were all bought with a price , 1 cor. 7 , 23. the same great high priest redeemed vs all with his blood . no sinnes are so carefully to bee taken heede of , as these , that haue annexed to adoration , donation : hee hath malum with a ioynter . if he should haue cast himselfe downe from the pinacle , here is all he should haue had : they would haue talkt of it , & haue wondred a while at it . well , we must be thus perswaded , that god is as well able and willing to reward vs for any seruice , as the deuill , and better too . it is hee indeede that reigneth ouer the kingdomes of men , dan. 5 , 21. and placeth in them w●om pleaseth him : but when hee giueth or disposeth , he giueth indeed freely , exacting nothing backe againe , vnlesse it be such things , as hee were to haue without any such gift : such things as are due of meere right , with out any stipulation or hyre . iam. 1 , 5. the diuels dabo , is , as offices & parsonages are giuen amongst vs ; that is , as vsually sold as horses in smithfield . but if wee could be content to giue indeed , let that heroicall minde that was in abraham be in vs , gen. 14 , 23. that as hee would not take any thing of melchisedech , so we will not be a shoo-lachet the richer by the deuill . if he offer to make vs wealthy , let vs answere him ; pecunia tua tecum pereat . the end of the sixt sermon . the seventh sermon . math. chap. 4. verses 10 , 11. then iesus saith vnto him ; get the hence behinde me sathan : for it is written , thou shalt worship the lord thy god , and him onely shalt thou serue . then the deuill leaueth him , and behold the angels came , and ministred unto him . the answering of this temptation , if some had had the answering of it , would hauc beene facto , by the doing of the thing that the deuill required : and not in words , standing vpon termes in disputation . insomuch , as they would neuer hauc cared for a cushion to kneele on ; but haue fallen downe straight on their very faces , and haue thanked him too . if balaak should say vnto one of them , i will promote thee to great honour , numb . 22 , 17. an angel standing in the way , should not hinder them from going . the manner of flesh and blood is in cases of preferment to respect nothing that may bring them out of their conceiued hope or desire thereof : and therefore whatsoeuer it is that stands in their way , be it neuer so holy , downe it shall for hast , to make the way neerest . in regard of this , one brother respects not another . when ioseph had had a dreame of his brethren , and told it them , all brotherly affection was laid aside , gen. 37 , 5. the sonne and subject absolon , forgetteth his duty as to his father , and allegeance as to his prince , seeking his life , 2 sam. 16 , 11. the mother of ahaziah , athalia , when shee saw her sonne dead , makes no more adoe , but destroyes al the kings seed , 2 king. 11 , 1. iehu makes no bones , nor is abashed at the sight of heapes of dead mens heads , of kings sonnes that hee had caused to bee slaine , but addes more murthers to them , 2 king. 10 , 8. what 's a basket full of heads to a kingdome ? and herod stacke not to kill all the male-borne children in bethlehom , math. 2 , 16. so that gregory might well say , ambitio est vita , cui etiam innocentes nocent , such is the vehement desire of a kingdome . so that a great many would haue made no scruple at the matter , neither would they haue counted it a temptatin , but good counsell : neither would so haue cut vp peter as christ did , to bid him go behinde him , and turne their backes on him ; but they would rather haue turnd their backes to god , and their faces after sathan , ier. 2 , 27. 1 tim. 5 , 15. and indeede it must needs be , that either our sauiour was vnwise in refusing so good an offer , or else the world ( in these daies ) is in a wrong byas . our sauiour ( we see ) doth not onely refuse the thing , but also giues him hard words , for making the offer and motion . for hee doth not onely confute him here , by saying , scriptum est : but he addes words of bitter reprehension , saying ; auoyd sathan . hee might haue giuen faire words , as he did before : but here he seemeth to haue left his patience . the reason why he was more hot in this , than in the former , lis : for that this toucheth the glory of god , and the redemption of mankinde : the former temptations touched but himselfe in particular , as the turning of stones into bread , but for miracle : and the casting himselfe downe , was but to try god , what care hee had of him . but this so much toucheth the glory of god , as he can hold no longer . also , his longing to redeeme man , caused the same . neither did he onely answer the deuill so ; but when his blessed apostle , who meant friendly to him , moued him to the like matter , he rebuked him sharply . two causes there are , wherein christ is very earnest ; one in counsell ministred to him , tending to the impairing of gods glory ; the other in practises , tending to the impairing of gods church , iohn 2 , 15. there he was not only vehement in words ; but made a whippe to scourge them out . and so in the old testament , it is said of moses , numb . 12 , 3. that he was a meeke man , aboue all the men of the earth : yet when he came to a case of idolatrie , exod. 32 , 19. it is said . he threw the tables out of his hands , and brake them . and so farre did he loose his naturall affection to his people and country men , that he caused a great number of them to be slaine and so in a case of the church , when corah rebelled , numb . 16 , 15. then moses waxed very angry : for glory be to god on high , and peace on earth , is the angels song and ioy , and the deuils griefe : as on the other side , the dishonour of god , and dissention of the church , is the deuils ioy , and griefe of the angels . now , besides that he doth in words rebuke him sharply , hee doth no lesse in gesture also ; as by turning his backe vpon him , ( as it is most like he did , in saying , anoyd sathan : ) which is such a despightful disgrace , as if that one should offer vs the like , we would take it in very great disdaine . which is to vs an instruction , that as there is a time , when we are to keep the decill before vs , and to haue our eye still vpon him , and his weapon or temptation , for feare least vnawares he might do vs some hurt : so is there a place , a time , and a sinne , that we are to turne our backes on , and not once to looke at his temptation . in affliction , patience is to be tried ; there resist the deuill , stand to him , and he will flie from ye , iam. 4 , 7. here we are to set the deuill before vs. but in a case of lust , or filthy desire , then do ye fly from him , 1 cor. 6 , 18. so in 2 tim , 2 , 22. we are exhorted to flye from the lusts of youth , and to follow iustice : there is no standing to gaze backe on the deuill , and his temptations . now to the answer : scriptum est . the disputing or deciding of the deuils title : that is , whether the kingdomes of the earth were his to giue or no , christ stands not vpon ; nor vpon this , whether the deuill were a man of his word or no. indeed , it might well haue beene doubted , whether the deuill be as good as his word : his promises are not yea and amen , as the promises of god are . we may take example by eue , to whom he promised , that if they did eate of the forbidden fruite , that they should be like gods ; but were they so indeede , after they had eaten ? no , but like the beasts that perish . and as true it is , that the kingdomes are his . if the kingdome of israel had beerie at his disposition , we may be sure dauid should neuer haue beene king ; as well appeareth by the troubles hee raised against him . no , nor hezechi as neither , of all other he would neuer choose such . we may see his good will in iob chap. 2 , 7. hee could not onely be content to spoyle him of all that he had , but also hee must afflict his body : and so vpon the gergashites hogges , math. 8 , 30. the kingdomes are none of his , but they are committed to him in some sort to dispose , as himselfe faith , luke 4 , 6. he hath ( as it were ) an aduowson of them , to present vnto them ; but yet , not as he there saith , to giue to whom he list , but to whom he is permitted . god must first put all that iob hath in his hands , or else he can do nothing . abimelech , iudg. 9. and herod , mat. 2. came to their kingdomes by the deuils patent , they be the deuils officers . so we see daily in our daies , that he bestowes offices , and presents to churches . so that as brentius saith , many haue panem quotidianum , that cannot come by danobis : they come not to it by gods gift : yet all the interest that the deuill hath , is but to present pro haec vita tantuns . as therefore it may be true , that in some . fort they may be giuen him : so yet , not to dispose as he will. it is god onely that can say so ; for his onely they are absolutely . the earth is the lords , and all the fulnesse thereof , the round world , and all that dwell therein , psal. 24 , 1. it is he ( the most high god ) that diuided to the nations their inheritance , deut. 32 , 8. by him kings reigne , and princes haue dominion , prou. 8 , 15. he brought nebuchaednezzer to know , that the most high god bare rule ouer the kingdomes of men , dan. 5 , 21. he indeede may well say , cui voluero , doea : and to whomsoeuer god giueth , he giueth liberally , and reproacheth no man. iam. 1 , 5. the deuill ( we see ) exacteth more than the thing is worth , and straineth the benefit of his grant with vniust couenants . but christ goes not about to answer the deuill that way : but by flying ro the scriptures , as to his surest hold . therefore dauid prayers , that his minde may bee enclined to gods law , and not to couetousnesse , psal. 119 , 36. for there is a medicine for euery disease , and power as well against this temptation of couetousnesse , as against the former : the law of god can as well keepe a man from couetousnesse , as from desperation : heauen and earth shall passe , but no one iote of this , let therefore haec omnia giue place to scriptum est : marry omnia illa , which both we now enjoy , and which are layd up for vs here after , are come to by scriptum est . so that omnia haec is not all we must care for ; there be things to come ( besides these things which wee lay hands on ) farre more precious . though here be all the kingdomes of the earth : yet they are said , to be shewed in the twinkling of an eye , so cannot the other kingdome of exceeding glory . all the power of all the princes on the earth , haue not power ouer one silly soule to destroy it , math , 10 , 28. all the glory of them , is called but a great big fannes , or pompe , acts 25 , 23. salomon was the most glorious prince that euer was , yet he was not cloathed like a lilly , mat. 6 , 29. nor all the lillies in the field , nor starres in heauen , nor the sunne and moone it selfe , are comparable to one soule . the scripture whereby christ answereth the deuill , is in deut. 16 , 13. thou shalt feare the lord thy god , and serue him . if any fantasticall spirit oppose it selfe against moses , let it be accursed . there is in this answer two things set downe ; worship , and seruice : both which are due to god onely . couetousnesse endeth in idolatry , and fitly is so termed : if christ had beene couetously minded , then hee must needs haue fallen downe and worshipped the deuill , for couetousnesse and idolatry being ioyned together , wee would not haue parted from so great a benefit . christ hath heere changed a word , which the septuaginta translator hath ; which signifieth , a seruice with an open testimony . so that , wiil ye know if a man do b●leeue ? hee beleeueth vnto righteousnesse with the heart , that with the mouth confesseth to saluation , rom. 10 , 10. such as glorifie god as well in their members , as in their spirit , 1 cor. 6 , 20. as s. iames faith of faith , shew mee thy faith by thy workes : so may in be said of feare . you say you haue feare , can you shew me your feare ? if it be not a dead feare , it is to be seene : as dan. 3 , 5. it must be shewed by falling downe , and worshipping . the seruant that feared , fell downe and besought his master , math. 18 , 26. do you feare ? then where is the outward reuerence ? the inward affection must appeare by the outward action : religion is outward , as well as inward , i kings 19 , 18. there be two wayes whereby we may haue traffique with the deuill , either of both will serue his turne . first , homage : secondly , seruice of the body ; and both these doth god require , euen when we are in the darke , or in our chamber , ezech. 8 , 12. indeede might the deuill say , this mountaine is very open ; but how say ye ? will ye be content closly in a corner to worship me ? if ye will not weare my cognisance on your fore-head , yet yee may take my marke in your hand ; then shutting your hand , no body can perceiue it . if ye will not take the marke , yet take the number of the beasts name , that is , six hundred threescore and six , apoc. 13 , 17 , 18. will ye do none of these ? what then ? will ye serue me ? rom. 16 , 18. thus ye see what glorious termes hee vseth : but if one should seeme to do one of these on curtesie , hee will not be content till he do it of duty . now let vs see first what it is to worship . it is that which cornelius did to peter , he met him , fell downe at his feet , and worshipped him , acts 10 , 25. and that which iohn did to the angell ; that is , he fell downe before his feet to worship him , apoc. 19 , 10. it is , when one on the knees doth a bodily worship . i will shew it you in dauids , words : for i cannot tell it ye better . when michol scoffed at dauid , for being bare-headed before the arke , he saith ; i will be more vile than thus , and will be low in mine owne sight , 2 sam. 6 , 22. a man can neuer be too reuerent to god : we thinke it a great disgrace and debasing of our selues , if we vse any bodily worship to god. it may be said to them , as it was to him , that feared to do too much reuerence to caesar , hic homo times timere caesarem . our religion and cultus must be vncouered , and a bare-faced religion : were would not vse to come before a meane prince , as we do before the king of kings , and lord of lords , euen the god of heauen and earth . the foure and twenty elders fell downe before him that sate on the throne , and worshipped him that liueth for euer , and cast their crownes before his throne . the wandring eye mustlearne to bee fastened on him , luke 4 , 20. and the worke of iustice and peace , esay 32 , 17. the worship of the knees to how , ephes. 3 , 14. and kneele before the lord their maker , psal. 95 , 6. our feet are to come before his face : for the lord is a great god , and a great king aboue all gods , psal. 95 , 2 , 3. iacob , though hee were not able to stand , or kneele : yet ( because hee would vse some corporall seruice ) leaned vpon his staffe , & worshipped god , as appeareth , gen. 49 , 33. and heb. 11 , 21. this must be done as duty due vnto god , and in regard of those that be strangers . secondly , what it is to serue . this is to bow the soule , as the other is to bow the body . for the king to serue and speake kindly to the people , that they may serue him for euer after , 1 king. 12 , 7. is not the seruice he meaneth , nor to do all that the king commands , 2 sam. 15 , 15. for god must be aboue all : and of whomsoeuer a man is ouercome , to him he is in bondage , 2 pet 2 , 19. wee must serue god with our sacrifices , but not with our sinnes , nor weary him with our iniquities , esay 43 , 23. we may not make a dung cart of him , to load him with our sinne and filth , amos 2 , 13. and when he comes againe , to haue as much more for him . [ onely . ] the deuill himselfe would grant , that god is to bee serued , his meaning was , that a man might serue god , and him too : but christ saith , god onely . but it may be said , this word [ onely ] is not in the scripture whence christ citeth this sentence , and so christ hath added to the word of god : indeed , in deut. 6 , 13. alone is not , but in the next verse it is said , do not follow after other gods , which is in effect , god onely . the papists aske , where we finde onely in siustification by faith ? indeed we do not finde it , but wee do finde , that by faith and nothing else we are iustified , rom. 3 , 28. and so we may well collect it , by faith onely . by grace we are saued through faith : and that not of our selues , it is the gift of god , ephes. 2 , 7. and on this warrant haue many of the ancient fathers been bold , to adde the word onely : as origen vpon rom. 3 , 28. hilarie vpon math. 8. and diuers others say , faith onely instifieth . god is onely to be worshipped and serued , and none besides him . zephaniah prophecieth against them that serue the hoste of heauen vpon the house top , and sweare by malcham , zeph , 1 , 5. but iacob sware by the feare of his father isaae : and it is said , they feared the lord , and serued their idols also , gen. 32 , 53. 2 kings 17 , 41. it is the property of arons rod , that being turned into a serpent , if the magicians turne theirs also into serpents , arons will deuoure the rest , exod. 7 , 15. bring the arke into the temple of dagon , dagon will fall downe and breake his face , and though it were lifted vp againe , yet it fell downe againe , 1 sam. 5 , 3. the stories beare witnesse , that the god ; of the hebrewes would not come into pantho . samuel bad the people , if thuy were come againe to the lord with all their hearts , to put away their strange gods from amongst them , 1 sam . 7 , 4. if there were any other ( beside him ) that were able to helpe vp , wee might haue some reason to serueother : but since it is her that must helpe vs in all necessities , we must worship him alone : otherwise , when we pray to him , he may send vs to the gods which wee haue chosen to serue for our helpe , iudg. 10 , 14. if we could finde an equall , or a better then god , we had some reason to make him a partner in his worship : but if none be worthy once to be named with him , ( so farre is all beneath him , ) wee shall offer him too much disgrace and injury in so doing . it is an embasing of gold to haue any other mettall ioyned with it : yea , though it be siluer ; the sonne ( saith malachi , chap. 1 , 6. ) honoureth his father , and the servant his lord : if i be your father , where is your reuerence ? whether we account of god , as of our lord and master ; or whether wee take him for a father , a man can haue but one father , except he be a bastard , esay 2 , 14. and so be filius populi : if for a husband , not two husbands , for he is a iealous god , and cannot abide that . no man can serue two master ; but he must loue the one , and despise the other ; no man can loue god and mammon . verse 11. then the deuill lest him . blessed is the man ( saith iames , chap. 1 , 12. ) that endureth temptation : for when he is tried , he shall receiue the crowne of life . christ hath endured the temptation , now followes the blessing . iacob would not let the angel depart ( with whom he stroue , ) before he had blessed him , gen. 32 , 26. iob ( after his afflictions ) receiued his two fold blessing , iob 42. the woman of canaan first heareth her selfe accounted a dogge : but at last she heard , fiat tibi . paul was first buffeted by the pricke of the flesh : and after heard , my grace is sufficient for thee . so here at last , when the deuill saw it was bootlesse to stay any longer , there was no good by him to be done , he leaues our sauiour : but yet hee went not away willingly of himselfe , but was sent away with an auant . which is a comfort to vs , to thinke we stand not at the deuils curtesie , and that he shall not attempt vs so long as he list , for god hath the deuill in a chaine , apoc. 20 , 2. and will not suffer him to tempt vs aboue our strength , 1 cor. 10 , 13. for the rod of the wicked shall not rest on the lot of the righteous , least the righteous put forth their hand to wickednesse , psal. 125 , 3. to haue the deuill not to come to vs is a great fauour ; but to haue him come , and goe away conquered , is exceeding mercy . for tribulation brings patience , and patience experience , and experience hope , and hope makes not ashamed , rom. 5 , 4. as god said of iob , 2 , 3. hast thou marked my servant iob , who keepeth still his integritie ? and behold , the angels came , and ministred unto him . and as luke saith , chap. 15 , 10. there is ioy with the angels in heauen , vpon the conuersion of euery sinner . for we are made a spectacle vnto men and angels , 1 cor. 4 , 9. before god are said to stand , ten thousand angels , dan. 7 , 10. and to minister before him . he hath a greater preheminence , but we are also herein partakers of the diuine nature , 2 pet. 1 , 4. either because we are fed by angels , as elias was , 1 king. 19 , 5. or defended by them , or watched of them . but saith esay , chap. 18 , 18. he that beleeueth , makes not hast . christ was not hasty , but stayed gods good time : he would not make his owne bread , but stayed till the angels ministred vnto him . then there appeared an angel to comfort him , luke , 22 , 43. this wisedome must wee learne by holding our tongue , iob 33 , 33. otherwise one of these two extremes shall we come to : either , extremum luctus gaudium occupat : or extrema gandij luctus occupat , saith bernard , luke 16 , 25. the world is like iael , who meets sisera , iudg. 4 , 19. and entertaines him at first very friendly , shee allures him to her and giues him drinke , and laies him downe : but so soone as he was asleepe , she smites a naile into his temple : the world beginnes with milke , and ends with a hammer . but our sauiours meaning is cleane contrary . the world first vttereth good wine ; and when men haue wsll drunke , then that which is worst , iohn 2 , 10. but christ hath kept bocke the good wine till now , chap. 2 , 9. mathew saith , chap. 13. v. 14. the son of man shall send forth his angels , and they shall gather out of his kingdome , all things that offend , and them which do iniquity : and shall cast the into a furnace of fire , where shall be weeping and gnashing of teeth : then shall the iust shine as the sunne , in the kingdome of their father . our sauiours method is , to giue bitter first , and sweet afterward . wherefore we are to wish , that here wee may suffer affliction , that we may after bee crowned by him . finis . notes, typically marginal, from the original text notes for div a19873-e130 galath . 4. ● philip. 2.5 . 1 iohn . 3. 8. 1 pet. 5. 8. iohn 3. 14. apo. 5. 5. the grand conspiracy of the members against the mind, of jews against their king as it hath been delivered in the four following sermons / by john allington, (a sequestered divine). allington, john, d. 1682. this text is an enriched version of the tcp digital transcription a23813 of text r15485 in the english short title catalog (wing a1209). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 245 kb of xml-encoded text transcribed from 109 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a23813 wing a1209 estc r15485 12854889 ocm 12854889 94606 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23813) transcribed from: (early english books online ; image set 94606) images scanned from microfilm: (early english books, 1641-1700 ; 705:15) the grand conspiracy of the members against the mind, of jews against their king as it hath been delivered in the four following sermons / by john allington, (a sequestered divine). allington, john, d. 1682. this text is an enriched version of the tcp digital transcription a23813 of text r15485 in the english short title catalog (wing a1209). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread [2], 214 p. printed by e.c. for r. royston ..., london : 1654. sermons 2-4 each have special t.p. reproduction of original in huntington library. the grand conspiracy of jews against their king : a sermon preached in august, 1647 -the grand conspiracy of jews against their king : preached in january 1649 -the grand conspiracy of jews against their king : a demonstration of the highest insolencies proceed from men of the lowest and most base extractions. eng jesus christ -royal office. sermons, english -17th century. a23813 r15485 (wing a1209). civilwar no the grand conspiracy of the members against the mind, of jews against their king. as it hath been delivered in the four following sermons. b allington, john 1654 45707 166 80 0 0 0 0 54 d the rate of 54 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2006-02 tcp assigned for keying and markup 2006-08 spi global keyed and coded from proquest page images 2006-09 judith siefring sampled and proofread 2006-09 judith siefring text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the grand conspiracy of the members against the mind , of jews against their king . as it hath been delivered in the four following sermons . by john allington , [ a sequestred divine . ] the third edition . london , printed by e. c. for r. royston , at the angel in ivie-lane , 1654. serm. i. preached , 1644. rom. 7. part of the 23. v. but i see another law in my members warring against the law of my minde , &c. in these words ( though i say it not ) some may , perchance , fancy a proper emblem of the times ; for here is the inferiour warring against the superiour , the lower house against the higher , the members against the minde , and , which is somewhat more , both pretend a legall combate , both plead the law is on their side ; for the members , as well as the mind , pretend a law , law against law ; i finde a law in my members warring against the law of my minde ; so that both mind and members warring , give out , and boast they have law for it , whilest each seek the destruction of other , they both profess , as legall , to justifie their proceedings . in the grand difference and sad combustions of these dayes , no man ( i suppose ) will hold a private person to be a competent arbitratour ; and yet in this great dissension and mutiny between mind and members , between flesh and spirit ( i conceive ) there is no man so little interessed , but it concerns him neerly to be able to say in which of these is the legislative power , it concerns every of us to be able to say whether it be in the power of the mind , or the members to propound a law ; whether it be in the power of the mind or the members to denounce a war ; whether the mind or the members ought in this case , to have the negative , or the over-ruling voice . for , how shall it be found possible to compound this difference ? how in this war can we possibly be able to say or determine on which side we ought to be ? ( for neutralls in this fight no men living can be ) whether we ought to side with the mind or the members ? whether the law of the supremest or of the lowest portion of the soul ought to sway the whole man ? this ( say we ) cannot , before it evidently shal appear in whether of these god hath placed this power . for , if the members have the power , if they must give the law , it is then rebellion in the mind not to be ruled , or to war against them ; but if the mind have this preheminence , if law and war shall prove only at her dispose , 't is then rebellion in the members , not to be captive at her will , not to be guided by her law , not to lay down arms whensoever she commandeth . so that the main businesse in this text is too too like the discourse of these dayes , point of prerogative , supremacy , monarchy ; for this the members would have , this they claim , this they war for ; and this the mind will not assent unto . for , this she challenges as her royalty , as her crown and dignity , as her right , and inseparable authority ; this she claims , and professeth to hold from god ; with this she pleadeth , that she , and she only , is by god entrusted ; yea , that she is in conscience bound to plant , not only a guard about her person , but being as the text implies , the members are first in arms , she is also bound to muster up all the forces she can , to the subversion and utter extirpation of what law soever is enacted , or of what war soever shall be raised or commenced against the mind : now whether mind or members can in this case produce best evidence , the sacred records of scripture will clearly manifest ; in them we shall impartially see which doth usurp , and which usurpeth not ; which may raise war , and which ( without apparent rebellion ) may not stir a foot ; which law we must , and which e contra we must not be ruled by . i finde a law in my members , &c. law and war are points of great consequence : as then in high courts points of that nature use to be ; even so in the discussing of this text shall we proceed . first we shall put it to the question : 1. whether to mind or members god hath given power of law ? warre ? 2. what is the law of the mind ? and what the law of the members ? 3. whether it be not damnable rebellion to disobey or resist that part which god hath invested with this power ? 4. being resolved upon these questions , we shall see what ought to be every christians resolution ; whether a man ought to be guided by the minde , or by his members ? yea , whether a man is not bound in conscience to war against the lower and inferiour of them ? 1. whether to mind or members god hath given power of law ? warre ? there is no power ( saith the apostle ) but from god . god without doubt is the originall of all power , of his fulnesse it is , that every thing which hath power , hath the power it hath ; for that man is superiour to the beast of the field , and not they to him ; it therefore only is , because it pleas'd the lord to give man power and dominion over them , and not them over him . or that man , and not woman , is the nobler sex ; that the man over the wife , and not the wife over the husband , hath the ruling or commanding power , this is also from the disposition of the almighty , because to the first of all wives he was pleased to say , thy desire shall be subject to thine husband , and he shall rule over thee . whether then of the grand contenders in the text ? whether the minde or members ought to have the prehemimence and the superior power ? this we must learn from him , who is the fountain of all power , and the first ordainer of all disparity ; for what he hath given to the members , the members must have , and what he hath allotted to the mind , the mind must not be deprived of ; where the power of law , and the power of war hath by god been placed , that is the most proper seat , there we must maintain , there look for it . in the beginning of times , when it pleased god to create the world , we shall read that he therefore made beasts to be subordinate , and under man , because after his own image , and according to his own likenesse created he man . now between mind and members there is a much what like proportionable distinction , for as the beasts and brutes of the field , even so the members , that is , the passions , flesh , and lower parts of man , they are wholly led by sense , and are in compare unto the mind , no better then brutish , and void of understanding . as then man , by reason of his being created in the likenesse of god , is therefore superiour over the beast of the field : even so for as much as the mind is that , wherein man is made like unto god , and the members , those portions or passions by which man agreeth , and is like to brutes , therefore must the mind be superiour to the members , and have like power over them , as man hath dominion over the beast of the field . for as these two , sense , and reason , make the specificall difference between man and beast , even so doth it between mind and members ; the mind is that part of the soul in which god placed reason ; understanding , judgement , that part of the soul in which grace , freedome of will , and choice of good is fixed and seated ; whereas on the other side , by the members we are to understand either the outward senses , and corporall members of the body ; the sensual appetite , whether concupiscible , or irascible ; that is , all our passions and affections , such as are , fear , joy , wrath , love , hope , grief , or the like . in a word , all whatsoever ( which is indeed the totum and all ) all that we have ( and may find the like in brutes , all such ) whether passions , or desires , or affections , they are comprised and comprehended under this word [ members . ] if then man himself , because he is the image of god , is therefore made superiour to the beasts which have no understanding ; certainly then that part of man , in which this similitude or likenesse doth consist , that power and portion of the soul , in which this image of god is , that must needs be the supremest , noblest , and chief commanding portion , in that doubtlesse ( if in any ) there must reside the power of law , war , and direction in all proceedings . now the apostle plainly tels us , the new man ( that is , that part of man which beareth the image of his maker , and the likeness of his god ) is that portion of the soul which is capable of knowledge , capable of righteousnesse and true holinesse . and this must needs be the mind of man , for the affections and members they cannot rise to so high a pitch ; hinder they oft both may , and do , but lead or guide they cannot , into the paths of righteousnesse . col. 3.5 . you have these words , mortifie your members which are upon earth . the power of life and death cannot be in any other but the supreme hand ; whereas then the spirit of god saith , mortifie your members , whereas it puts a kind of killing power ( and that over the members too ) this manifestly infers the mind to be the superiour faculty ; yea , the mind is that in which god hath placed the power of both law and war . again , if ( as before i have proved ) eve was therefore subject unto adam , because she once daring to direct , misled her husband ; then for certain , the affections , senses , members , they must all be captivated and subject to the mind , for they never lead , but they misguide the mind , they never counsell , but ( as we very well phrase it ) they transport the soul . that this our kingdome is not now , as in our state of more innocency it was wont to be ( a pleasing paradise ) that now so many swords are drawn , and so many sluces of bloud let open ; is not this because we have ( even yet ) too many uxorious adams ? because we have yet too many that suffer their eves to lead them ? or , to give it in the phrase , and bounds of my text , is it not because things are managed rather by disaffected passions , then by law and conscience , rather by jarring members then a composed mind ? the scripture assureth , if the blind lead the blind ( both will at length precipitate ) both will fall into the ditch ; the eye and light of the soul is the mind of man , in it and it only shineth the light of grace ; all the affections , passions , and carnall desires , they are as so many clouds , darkning and eclipsing this blessed light , and therefore if by them we shall suffer our selves to be led , if we shall square our actions by their law , and order all our doings to give them content , we shall too late finde we have followed a blind guide , and that both mind and members must infallibly perish in this course . in the first vers . of the following ch. they who are in christ jesus , they who in him would be found without condemnation , they must walk , not after the flesh , but after the spirit : a plain evidence , that not the passions , lusts and affections , not the flesh , and members thereof , but the spirit ( that is the mind of man endowed with the spirit ) that is it that must lead the way , that is it that must give the law and rule of walking ; we must not walk after the flesh , but after the spirit ; not after the members , but according to the mind . ecclus. 37.16 . let reason go before every enterprise , and counsell before every action . that part and portion of the soul , in which god hath placed reason , counsell , conscience , grace , that is it which must give direction to every enterprise ; our judgment , and not our lusts , our mind , and not our members , which have the power of law and war . pass we then to the second considerable , let us see what is the law of the mind , and what is the law of the members . the law of the mind is indeed no other but the law of god , for i delight in the law of god concerning the inward man . the inward man , that is the mind , spirit , and better part of man , that acknowledging ( like a monarch ) no superior but god only , will not yeild to any but gods law , and therefore saith the regenerate mind , i delight in the law of god . the law of the members , that is indeed rather a tumultuous ordinance then a law , it is rather a mutinous enforcement then a legall course ; it is , saith the apostle plainly , the law of sin , a law which hath nothing of a law in it , for it is indeed the breach of all law , it is sin ( saith st. paul ) and yet because the members have so voted it , it must be called a law , i see ( saith the text ) another law in my members . another law , a law clean contrary to the law of the mind ; a law ( i may well say ) clean contrary to the law of god : for , as in all monarchies , it is the law and order of god almighty that subjects receive from , and not give unto their soveraigne laws ; even so it is the law of god , the mind unto the members , not the members unto the minde prescribe a law : all our senses , all our members , all our actions , and all our thoughts are bound to follow her guidance , they must come and go , do and suffer , when and what she prescribeth . sure i am , it hath been resolv'd of old ( but wanting books i cannot cite the authors ) in matters of high consequence and concernment , that they who are bound to obey , are not so much to attend the reason as the authority of a command ; the subject is not bound to sift his soveraign , for if he were , i see not how it could be said , the kings heart can no man search out : yea very good proof i have to say , our saviour commanded st. peter to do what he understood not , what i do ( saith the master ) thou knowest not now , and yet , under a fearfull commination , he urged his obedience . and indeed were it not thus between mind and members , were not the senses and affections to obey the mind till they were satisfyed , and saw reason for it ; if that old saying be true , amare & sapere ipsi jovi non datur , that lust and wisdome can never consist together , then for certain no exorbitant passion would ever become obedient and pliable to the soul . but indeed , so absolute a monarch is the mind to the soul of man , that if any one affection , any one sense , passion , or member shall dare to do any things against her judgement and her resolve , that person is really disaffected , that sense infallibly malignant , and that member without all question delinquent in the court of heaven : for look what is said of a king , and by a king , the same is very appliable to the soveraignty of the mind , where the word of a king is , there is power . where the mind hath said the word , there is no power in man , to warrant the gain-saying of it ; and if the following interrogation in that verse must positively be read , that is , — no man may say unto the king , what dost thou ? then is this regall preheminence a most pertinent explication of the minds superexcellency ; for to it , no sense , no member , no passion , no affection may say , what dost thou ? yea , so severely hath god subjected the whole man to the direction and law of the minde , that albeit the mind misguides , albeit she issues forth an order , which will destroy the members , yea , and the whole man to boot : yet ment erronea ligat , yet for as much as the minde or conscience is the supreme judicatory in men , for as much as the mind is ( as we have sworne our soveraigne is ) the only supreme , sin we needs must , should we not follow her even in a wrong direction , much more if we adhere not close , whilst yet her law is the law of god , and all her judgements consonant to his glory . in a word , the law of the regenerate mind is to go before , to guide and order even the whole man in the paths of righteousness . now the law of the members , that is ( as the text speaks ) another law , that is a clean contrary course : for whereas it is the legall and divine prerogative of the mind to give law unto the whole man : the members finding this a curbe unto their liberty , and a main suppression of their desires , they strive by all means possible to subvert this order , to change this government , to overthrow this fundamentall law ; for they being carnall will not endure a spirituall governour , they being many , will not abide that the minde being but one , should over-rule them , and therefore ( as if it were their charter , their priviledge , and their right ) they strive to give law unto their mind , and resolve to wage a war , if she be not led by them . james 4.1 . from whence are wars and contentions amongst you ? are they not hence , even of your lusts that fight in your members ? the lower house of this naturall parliament in man , consists of many members , of many lusts , of many disordered passions ; all which , though they combine , covenant , and so farre agree , as to warre against the minde , yet they have also their severall designes , and their particular ends ; for as when there was no king in israel , every man did what seemed good in his own eyes ; even so , to the end that every man may walke as his lusts lead him , that every lust may be a law unto it self , therefore as against a common enemy , the lusts and members are continually warring against the mind . nor only so , but as st. james observes , they fight in our members too ; the lusts war against , and quarrell one with another ; and indeed no wonder , for amongst equals who should command ? who obey ? why should not wrath have as much command as joy ? why not joy as much as love ? why not love as much as any ? that member which desires a monopoly of pleasure , wars against that , which stands upon honour and repute : and that member , whose designe is honour , endures not that which is bent upon wealth and riches . the lusts of man ( even like contrary winds ) they rage and swell one against the minde , they admit a league ; they are all like those wicked citizens ( in this they agree ) we will not have this man reigne over us . the law of the minde shall not rule , regulate or order us ; so that , as st. james hath taught us , even thence are wars and contentions , because our lusts fight in our members . eccles. 10.7 . i have seen ( saith solomon ) servants on horses , and princes walking as servants on the ground . that sight of solomon , is indeed that which the mind and members differ and war about ; for the members , they , though servants , would be on horses ; yea , they would have the mind , though their prince , to walke and wait upon them . and this is apparent from the words next following in the text , for that which st. paul complaines of , ( though it bear the name of a law ) himself sheweth was flat tyranny ; for the members endevour to make even a very slave of the mind — i see a law in my members warring against the law of my mind , and leading me captive unto the law of sinne , which is in my members [ leading me captive ] nothing will content the members , unlesse they may captive and enslave the mind ; and for this i am confident , there are very few of us , but may find in our souls , even an experimentall proof . for , what passion can you imagine in the soul , which , whilest it is predominant , expects not from the mind , what service and assistance soever it shal please to challenge , yea , the mind must leave all , and give diligent attendance to it only ? is the soul of any of us enflamed with malice , and the thirst of revenge ? is there a mordecai whom we stomach , and will have removed from the kings gate ? doth not this passion solicite the mind , to contrive the means , and to lay the plot how this cruelty may be satisfyed ? yea , is not the court full of terror and disturbances ? is not the mind a restlesse wretch ? is she not perpetually vext and molested , unlesse she passe what bill soever this tyrant in that behalf shall present unto her ? or , suppose covetousnesse and desire of gain to be predominant , can the mind be quiet ? will this passion be satisfied with either reason , or conscience , or any manner of moderation ? acts 5. so religious was the princely part , and so devout was the minde of ananias and saphira , that in judgment and piety , they thought all they had but a competent oblation for the lords service : but when their members and covetous affections began to mutiny , when the feare either of future want , or the carnall and covetous thought that they had promised too much ; when these began to bustle and gather head , when these had raised a tumult and combustion in the soul ; the poor distracted mind , even against honour , conscience , yea , to her own undoing , is forced to repeal what she had before enacted : and though no lesse then the robbing of god was concerned in it , assent she gives to their violent importunity . and therefore very lively is st. pauls expression , i see a law in my members , leading me captive to the law of sinne . nothing can or will content the members : no law , no peace , unlesse they may lead the minde captive , and make her the soveraigne become a slave unto their lusts . pass we therefore to the third considerable , viz. whether it be not damnable rebellion to disobey or resist that part which god hath invested with this power . 3. of rebellion indefinitely samuel hath said , it is as the sin of witchcraft , a sin most abominable before god . nor indeed have i yet met with any , who question the guilt or damnability of this crime , uno ore ( for ought i know ) all men in this agree : that which is indeed rebellion , is a crying sin , and a most damnable designe ; all the difference and doubt is , what indeed rebellion is , and what that power is which is damnable to resist . i must not forget that my text is between the mind and the members , and that rebellion at this time concerns me no further , but only as it respects the outward and the inward man , the monarchy and government of every regenerate and good soul . now for the better stating and explicating of this , i have observed from scripture , that every jar , war , and opposition is not rebellion ; for rebellion it was not , for the kings of judah , and the kings of israel to wage war against each other ; rebellion it is not for subject to contest with subject , neither is it a rebellious act for the soveraigne to tyrannize over , and oppresse his people . for as by scripture phrase , i am warranted to speak , rebellion is ever the opposing of some higher power , and in speciall of that power which by the ordinance of god , they ( who rebell , oppose and resist ) are bound to obey and suffer under ; so that it is an act of rebellion to withdraw from , or stand against that power , under which till some difference , distaste , opportunity or grudge arose , we ever held our selves bound to live and to be governed by . for , let the ground of israels revolt from rehoboam their naturall king be what it may be , ( sure i am ) when they so did , the scripture saith , israel rebelled against the house of david : let the case be what it may be , when edom deserted judah and made a king over themselves , the spirit of god saith , edom rebelled from under the hand of judah ; yea , and albeit some countenance the fact , and seek by a religious pretence to war●ant the attempt , yet , when the citizens of libnah turned from their lawfull ( though idolatrous ) king jehoram , the scripture phrase in the geneva translation is , then did libnah rebell ; whence to me it seems very clear , that we are bound under perill of rebellion and the guilt thereof , to obey or suffer under that , whether it be part , person , or faculty , which god hath invested with the power of giving , or prescribing law unto us . and indeed if you please to rely upon the geneva translation , i then needed not to have thus wheeled about ; for though our last translation read it , i see a law in my members , warring against the law of my mind , it is there said , i see a law in my members rebelling against the law of my mind . and indeed from the premised instances it seemeth very clear , that all warre against that power which ought by gods ordinance to be obeyed , is indeed rebellion . rom. 14.23 . st. paul hath delivered it as a rule beyond exception , whatsoever is not of faith is sin . now that sin ( if deliberately done ) cannot but be rebellion : for , faith being in that place no other thing then the law of the mind , then the judgement of reason and conscience ; faith being in that text no other thing , but the order and direction of the supremest power ; for a man not to do according to these directions , not to obey and be ruled by the highest commander in the soul ; for a man not to submit to the mind , which is to him gods vicegerent , is indeed to rebell at once , both against god , and his heavenly ordinance . and in this respect , it seemeth to me , that god in holy writ , doth so oft call sinning israel , a rebellious people ; a people who would rather be led by their own lusts , then by his law , by their own affections , then by their own mind . ezek. 2.5 . son of man ( saith god ) i send thee to the children of israel , to a rebellious nation that hath rebelled against me . they in gods esteem , rebelled even against him , against god himself , who would neither submit to that power which god gave his prophets , nor yet to that wherewith he had endowed their minds , for the due ordering of the affections , actions , and endevours of all turbulent and inferiour members . gal. 5.17 . the flesh lusteth contrary to the spirit , and the spirit contrary to the flesh . flesh and spirit , mind and members , they are ever contrary and one against the other . war ( as will appear in the next point ) will ever be between them , for their deeds and their designes are contrary . but as i never read , neither can conceive , that a king , compared to his subjects , can be a rebell ▪ so neither do i conceive it imaginable , how the warre waged by the mind against the members , can be rebellion ; nor on the contrary , how that which they raise against the mind , can possibly be any other : for between superiour and inferiour , there cannot possibly be a war waged , but rebellion it must be , and how the higher powers can be guilty of this crime , i am yet to learne . whether then it be in the body politick , or in the naturall polity and order of every particular , every soul must be subject to the higher , or , as the originall , the supper-excelling power : as the subjects to the king , even so at least must the members be to the mind ; which to make the more clear and evident , we will passe to the last considerable , and that is the result or resolution of a christian , viz. whether a man ought to be guided by his mind , or by his members , yea , whether a man is not bound in conscience to war against the lower and inferiour of them . boetius l. 1. m. 7. — si vis lumine claro cernere verum gaudia pelle , pelle timorem . he , who would walk as a child of the light , and would clearly discern truth from error , must ( as boetius well admonisheth ) clear his soul of the thick mist of passion ; neither joy , nor fear , nor hope , nor grief , nor any other affection may sway , or be predominant in the soul : for , nubila mens est , victaque sraenis , haec ubi regnant . ibid. the mind is clouded , hood-wink'd , yea , as the law of the members would have it , the mind is captivated and inslaved where these reign . medea in the poet confest the law of the mind shewed her good things , yea the better way , — video meliora proboque , i see and approve what 's best ; but such was the violence of her members , such the confusion of her enrag'd affections , that she concludes ( deteriora sequor ) not with the better mind , but with her violent and over-powerfull members . pilate at the arraignement of our blessed saviour protested , that according to the law of his mind , his judgement , his conscience , he saw nothing worthy of death in him ; yea , he called for water , and washing his hands , said , i am innocent of the bloud of this just man . and yet for all that , rather then the people should want a sacrifice , rather then endure those terrible things which his troubled affections and passions present unto his mind , in despight of mind , law , or conscience , he doth ( not as his judgement , but ) as his fears command to please the many , he delivereth up the innocent . and indeed from hence , even from the law of the members it is , that such there are of whom the prophet complaines , who call evill good , and good evill , which make darknesse light , and light darknesse , who call bitter sweet , and sweet bitter . in these sad times of distraction , wherein the dearest things we have , our goods , our lives , yea , our mind , our consciences are at stake ; it behoves every of us sadly , and severally to consider , what is , and what hath been the main principle and direction of all our present actions ; whether the mind or the members , whether judgement or passion , whether conscience , or only carnall , smi●ter and by-ends ? i do verily believe , there never were more bitter conflicts then now there are between mind and members , between flesh and spirit ; yea , it is to be feared , the mind , that is , the judgement , reason and consciences of too too many of us , are so overwhelmed and hurried on with violent passion , rash engagements , and resolute ●xorbitances ; that it will be very hard to re-inthrone the prince , and to set the mind again , where god hath placed it ; very hard to dispossess the soul of those , which without all peradventure are truly malignant , and evill counsellors ; such as will do all they can to keep back all saving , peaceable , and sound intelligence ; for such without all doubt , is the endevour and law of our insinuating and tyrannizing members : nothing will they relish , but private interest . the law of the mind of old was , give unto caesar the things that are caesars , and unto god the things that are gods . the law of the members is , let us make him like one of us , and as for god vote him incapable of any property . the law of the mind was , that even for well-doing we should patiently suffer ; the law of the members is , that we suffer nothing which we can resist . the law of the mind did run thus , it is a snare for a man to devou● that which is sanctifyed , or that which is holy ; but the law of the members pronounceth ( as st. peter did sometime in a dreame ) that things are common , though they appertain to heaven : the law of the mind was , after the vow enquire not , that is , be assured , what is once vowed to god , no after-thoughts can disanull : the law of the members is , such vowes were superstitious acts , and we may convert to other use , what in piety our forefathers gave unto their god . the law of the mind was , obey those that are set over you , that is , saith hemingius ( who was no papist , nor suspected ) the pastors and governours of the church ; the law of the members is , ye shall be so far from obeying , that ye shall vow the extirpation and their rooting out . by the law of the mind , bishops and spirituall overseers they are bound to watch over , and to give account for souls ; but by the law of the members , ghostly fathers may not command their children , nor may they , who are bound to give an account , passe any binding sentence without lay-approbation : yea , whereas in all former reformations , the law of the mind ever was , that the better forme actually should be , before the worse were put away : the law of the members is , that we swear to extirpate what we have , before we can so much as conjecture what shall be . nor indeed can i imagine what other guide , or what other law , but the law of the members steereth , and directeth those pens and tongues , who under the vizard of popery , strive to make odious all exteriour piety ; who for the better liberty of the subject , have lately printed , and by an argument e concesso claimed , that 't is more lawfull by scripture to put away a perverse wife , then to rebell against a tyrannous prince ; yea , that there is a necessity both in charity , and conscience , for that man and wife to be divorced , whose dispositions naturally disagree , who cannot live loving●y and quietly together ; yea , it hath now past the presse for a popish practice to make a sermon upon a text . i should tire both you and my self should i follow those , who thus follow the extravagancy of their members , the rancor , violence and exorbitance of their passions . plutarch in his tract of superstition tels us , there was one tyribastus , who , when he should have been apprehended by the persian , drew his cemiter , and ( as he was a valiant man of his hands ) defended himself valiantly ; but as soon as they who came to lay hands on him cryed out , and protested , that they were to attach him in the kings name , and by commission from his majesty , he laid down his weapon aforesaid immediately , and offered both his hands to be bound and pinioned . an example strongly convincing me , that even the law and light of nature , were it not clouded with carnall and perverse affections , even that glimmering light were enough to teach the mind , that resist we may not against gods ordinance . tyribastus threw down his cemiter , and apprehends , in the very name and authority of a king , a majesty , and reverence not to be resisted . the very pagans whose gods were idols , yet for as much as in their apprehension they were as gods , of those their temples there were such venerable estimators , that what they sought to have secure indeed , they repos'd in their shrines . thus did alexander ( that great commander ) who in the temple of the sun in sicily , laid up a great treasure ; and one clastenes a most noble greek , fearing the plundering of his estate by tyrants , laid up his daughters dowry in the temple of juno samia , and till this very day among learned christians it is determined sacriledge , non sacrum de sacro tollere , to steal from an holy place a common and unholy thing . this i am sure was and is the law of the mind . but the law of our sacrilegious and ungodly members is such , that it will not allow , no not to god himself a property , nor the church to be a sanctuary for its own goods : like the roman pagan presidents , they seem to professe the son of mary unworthy to be served in costly vessels making all holy things so common , that they are now become primi occupantis , catch that catch may ; the ready way to provoke god ( if not already so far incens'd ) to give such over even to a reprobate mind ; that is , to follow the law of the members ; which undoubtedly will at length bring even to the gates of death . eccles. 18.30 , 31. go not after thy lusts , but refrain thy self from thine appetites , ( for ) if thou givest thy soul the desires that please her , she will make thee a laughing stock to thine enemies that maligne thee . the ready way to captivate the mind , and to bring its soveraignty under the power of malignant enemies ; is to give way to thy lusts , and to let the members prescribe a law unto thee ; let them but have their desires , and thou shalt soon be made a laughing-stock to thy enemies round about thee : it is very likely , as the devill to our saviour , thy members may promise thee a condition most glorious : all the kingdomes of the world , and the glory of them will i give thee ; that is , all possible content and honour : but if thou once fall down and worship , if thou wilt suffer thy mind to prostitute , and yeild up it self unto the members , they will soon ( instead of a glorious state ) bring thee to an ungracious servitude . they will not allow thy mind a negative in any thing , for the ambition of sin is , to reigne in our mortall bodies . what then must the mind do ? without doubt warre it must ; for as therefore the inferiour may not war , because it hath a superiour to appeal unto : even so on the contrary , for as much as the mind is the supreme , war she may , yea war she must against the members ; for she for them , not they for her , must be accountable to god . ever since the days of job , it hath passed for a rule , the life of man is a warfare ; and ever since the prophet micah's time , it hath been delivered as a caveat , a mans enemies are those of his own house . now the generalissimo , or chief commander in this war it hath ever been the regenerate mind ; the mind of man ( even in all ages ) hath been entrusted , yea commanded to this war , commanded to charge upon , to subdue and reduce the members . the weapons of our warfare ( saith st. paul ) are not carnall , but mighty through god . aske you what to do ? it straight followeth , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ . a larger commission was never granted then the regenerate minde hath ; for should the members garison themselves ( as they too oft do ) within the strong works of ambition , pleasure , profit , she is ( even by him that is able ) promised relief enough , even to the pulling down of those strong holds ; nay , she may not leave so much as an imagination , nay , not any thing that exalteth it self against the knowledge of god . yea , what power can be desired in a commission , which she hath not ? to lead captivity captive power she hath , for to the obedience of christ , she is bound to bring into captivity even every thought : power over life and limb she hath , for saith our saviour , if thy right hand offend thee , ●ut it off ; if thy right eye offend thee , pluck it out . power she hath to afflict , to kill , yea to put her enemies and rebels to the most not only painfull , but most shamefull death . mortifie your members which are upon earth , yea , not only so , but our flesh , affections , lusts , they must be crucifyed . they must , because they have been traytors and rebellious , be put not only to death , but to a shamefull death ; not only must we mortifie but crucifie the members . and indeed , till the mind shall thus do , we can neither look for peace nor truth . affectus corrumpunt intellectum . as bribes blind the wise , even so the affections and members they corrupt and pervert judgement . as justin martyr of old , scimus quosdam ad iracundiam suam evangelium pertrahentes , observed , that some made the gospell to be suitable to their fury : even so nothing must be truth , nothing must passe for good or godly , nothing must men make conscience of , where the members , lusts and passions are predominant ; nothing may such a mind passe , either for law or truth , but only what liketh and pleaseth them . and as no truth , even so no peace , where there are ruling members ; ruling members being ever as turbulent to the mind , as ruling elders will prove unto the church . and therefore if whilest yet we may , see we will what belongs to our peace , resolve we must to submit to the ordinance of god ; to bring every thing under that obedience , which he hath made the supreme ; that is , the subjects to their king , and the members to the mind . so shall we enjoy unity of spirit in the bond of peace , so shall we indeed be ( as st. peter speaks ) a chosen generation , a royall priesthood , an holy nation , a peculiar people . perchance some may dream , unlesse the members may have power to curbe the mind , the mind as supreme may with all impunity oppress and destroy the members ; whereas indeed , so fearfull vengeance as for the supreme offender , there is none treasured up . for as those blessings which are the immediate issues of gods own hands , are far more excellent then those , which by ordinary means are conveyed to us ; even so those wretches , those miscreants , which god hath reserved to his own immediate punishing , those of all creatures are most miserable . tophet was ordained of old , yea , for the king it was prepared ; the king who because supreme can in this life have no avenger for him , ( witnesse gods truth , though his subjects use no other then right christian weapons , prayers and tears ) there is torture enough prepared . and indeed , look but into our own breasts , we may find conjecture enough of this severity , for whoever ( as the apostle speaketh ) is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , self-convicted , whosoever is , as the poet renders it , surdo verbere caesus , lasht with the sting of an invisible whip ; whosoever is , as jeremy told pashur , he should be , magormissabib , a terror to himself : this bosome-vengeance , this secret and private executioner , as it is upon the supremest power , so is it the severest torture . and therefore it highly concerns the mind to preserve it self , and to order according to gods law , the motion of every member . for the power of law and war it is in the supreme , and that is the mind , and therefore her members must have no other but the law : she from god , and they from her must take their government . so shall men be able to give god the glory , and to suppresse that unnaturall war which sin fomenteth in the members . rom. 6.12 . let not sinne reigne in your mortall bodies . whosoever gives law unto us ; it is he that reigns over us ; unto what member or lust soever we yeild to obey , that 's our king , that 's our governour , ambition , luxury , covetousnesse , malice , these are they which would reign , these are they which would give law unto us , but i have abundantly shewed you , it is the mind , and the mind only , which god hath entrusted with this power , not sin under any pretence of law whatsoever ; but the regenerate mind is that must reign over our mortall bodies , not the law of the members , but the law of the mind is that we must hold to ; yea , for this law we must war , in defence of this law we are bound even to die the death . so fight i , saith st. paul , not as one that beateth the aire ; but as one who had a reall enemy to subdue , for it straight followes , contund● corpus meum , i beat , i chastise , i bruise my body ; he would rather live upon bread and water , then suffer his members to give law unto him . and indeed this is the fight , that good fight we are all to finish ; this that fight , in which striving we must resist unto bloud , every imagination , every thought , every desire , lust , or act which exalts it self against that knowledge and law of god . this we are to bring under , this we must lead captive , for not a member can go to heaven , which doth not orderly follow the mind thither . in a word , to conclude all , it is an observation amongst controversall writers , and too true , that when mens affections and members do frame opinions , and pass lawes , men are much more earnest in defence of such errors , then are sober christians in the maintenance of what the mind and solid judgement proposeth to them : there is no diligence , no care , no means wanting in the pursuit of that which the affections and members declare expedient . and indeed , in this my hearts desire is , the minds of us all should be instructed by our common enemy , that is , to follow with more earnestnesse the war and duties which god requireth we should manage against the rebellious members ; so shall god of his mercy then give grace unto the mind , that it may subdue the members , that so the whole man may from this his militant kingdom of grace , be translated and advanced to his eternall and triumphant kingdom of glory , and that for christ jesus sake , the only king , without rebellious members : to whom with the father , and the holy spirit , be all honour and glory now and for ever , amen . sit deo omnis gloria . the grand conspiracy of jews against their king . a sermon preached in august , 1647. rom. 5.7 . scarcely for a righteous man will one dye , yet , peradventure for a good man some would dare to dye . london , printed by e. c. for r. royston , at the angel in ivie-lane , 1654. serm. ii. preached , 1647. john 18.36 . jesus answered , my kingdom is not of this world ; if my kingdom were of this world , then would my servants fight , that i should not be delivered to the jews . our blessed saviour , born king of the jewes , is in this chapter brought in question for his life , accus'd , arraign'd , and condemn'd for the defence of his birth-right . a dangerous thing ( it seems ) to be born a king . but yet behold , he hath a personall treaty for it , and that not in patmos , but in the city royall he is brought before pilate , to whom , even in jerusalem , as my text tels you , he put in this answer , my kingdom , &c. in the words are here two generalls , i. an assertion , a kingdom i have , but my kingdome is not of this world . ii. the proof of this assertion , if my kingdom were of this world , then would my servants fight , &c. 1. o● the assertion , a kingdom i have , but my kingdom is not of this world . that christ had and hath a kingdome , this the very first particle in his answer doth imply , regnum meum , my kingdom ; now a kingdome there must be , in which he hath a property , or else he could never have said , my kingdome is not of this world : and again , if my kingdom were of this world , then would my servants fight . and indeed thus pilate understood him , for in the verse immediately following , pilate replieth , art thou a king ? yea , in his condemnation pilate thus testifyeth of him , jesus of nazareth the king of the jews . a king he was , and a king of the jews too , for , tell the daughter of sion , behold , thy king cometh unto thee meek , and sitting upon an asse . the king of sion , a meek king , and this was indeed his ruine ; for a meek king is no fit king to be king of jews . had he come to sion as a lyon of the tribe of judah , had he come in fury , had he manifested his power in the confusion of some thousands of them , then he should have been king ; then grandees as well as the boyes would have cryed out , hosanna in the highest . but if he come without his militia , if he come meek and sitting upon an asse , if he be content for the peace and happinesse of his people to make himself a sacrifice , to vail his majesty , and lay by his scepter : then , as if he were in a condition not fit to governe , they apprehend his person , declare against him , and though they can prove nothing , they deliver him up to be judged by a foraine power . so that , what we sometimes said of a neighbour king , that he was rex galliae , but not gallorum , king of france , but not of french men : even so might our blessed lord and master say , he was rex mundi , sed non mundanorum , he was king of the world , though not king of the men of this world ; a kingdom he had , but saith he , my kingdome is not of this world . now for the better explication of this assertion , we shall proceed by these three degrees : 1. the kingdome of christ is over this world . 2. christ hath a kingdome in this world . 3. the kingdome of christ is not of this world . first , the kingdom of christ is over this world . psal. 99.1 . the lord is king , be the people never so impatient . the lord is king , even our blessed lord and saviour , and that not only as god , but even as man also . for being it is said that all power is given to him both in heaven and in earth ; clear it is that he hath , and that he hath as man too , power and dominion even over the whole world . for being it is said , all power , the power of soveraignty and dominion cannot be exempted : and , being it is said , all power is given , this shewes in what capacity he hath this power , to wit , in that by which he is lower then the father , in that by which he is made capable to receive ex dono , to take of gift , in that by which he is become the saviour of the world . so that indeed the same person , who was the saviour , he is also the soveraign of mankinde . and this may not improbably teach us ▪ that kings , his vice-gerents , they are proportionably saviours , as well as soveraignes , nursing fathers as well as potent princes : so that to withdraw from the protection of a soveraigne , it is to despise and throw off a saviour . he who was the saviour of the world , he is also king of kings , and as st. paul speaketh , the only potentate . and he under whose wings we have been securely safe , let the sad want of him now say , it was christus domini , the lords anointed , the only potentate , the only supreme governour of this kingdome . or , take the point thus , is it so that he , whose kingdome is not of this world , hath for all that power and dominion over all the kingdoms of this world ? maugre then all the designes , plots , jealousies and fears , that devill or man can set on foot ; our lord the king shall reach his end , our lord the king shall break their bonds in sunder , and cast their cords from him . for to him all power is given . indeed if in the perusall of the gospell , we should stand to observe the industrious malice of his enemies , we shall find their plot and designe was , even root and branch to cut him off ; they endevoured to kill him with shame , and to bury him with infamy : for when as a malefactor they had put him to death , their greatest care and thought of heart was , to prevent his resurrection . and therefore their great suit to pilate is , command that the sepulchre be made sure . rebels are afraid of a king , though he be in his grave . and indeed they had cause so to be , for though his kingdom was not of , yet i have shewed unto you it was over this world , over their designes , over their plots , over their malice ; in so much that you may read , that very stone , which they rejected , it became the corner stone ; and that very soveraign , whom they ignominiously laid in the grave , and thought to secure by souldiers , he had ( witnesse those very souldiers ) a glorious resurrection , so that indeed there is no contesting against soveraignty . as the kingdom of christ is over this world , even so christ , whose kingdom is not of this world , yet hath a kingdom in this world . if you peruse the gospell , you cannot but finde that even then , when the major part , and prevailing party was most against him ; even then , this soveraigne had some loyall subjects , he had in his lowest condition some , who though timorously , yet most cordially stuck unto him ; so that he alwayes had a kingdom , even in this world . and this is apparent from that last solemne prayer of his , where when he prayed for these , for these who were loyall and true of heart , his petition runs thus , i pray not that thou shouldest take them out of the world : out of the world he would not have his subjects taken , for though not of the world , he was resolved , and doth to this hour preserve a kingdome in this world . and this the jews , his adversaries , did too well perceive ; for such was his goodnesse , such his meeknesse , such his charity , that he did indeed draw all men after him . whilest he was yet at liberty , and the people might have accesse unto him , they flocked unto him from all places , and he healed them ; multitudes followed him , and he without respect to what part they took , touched and cured such as came unto him . in so much that his malignant persecutors are not ashamed to vote what was done , digito dei , with the finger of god , to be done by beelzebub the prince of devils : not ashamed to say , if we let him alone , all men will believe on him . if we let him alone , the people will leave us ; if we let him alone , he will recover his king●ome ; if we let him alone , what will bec●me of us ? so apparent it was , 〈◊〉 to his jews , that he had a party , 〈◊〉 he had a kingdome in this ●●●ld . ●nd indeed a kingdome he hath in this world , a kingdome whereof it concerns every one of us to be a subject ▪ for those only who have been zealous of his laws , and loyall to his person , those only are they who shall sit upon thrones , those they who shall reign with him hereafter . indeed we have now amongst us a generation of saints , who reckon much upon that old millenary error , who believe those thousand years are now approaching , in which the earth shall abound with peace , plenty , pleasure , in which the saints shall reigne , rule , and enjoy what ever their souls lust after , in which christ shall descend , & manifest that he hath a kingdome in this world . and unlikely it is not , but the conceit of this epicurean paradise , may be a cause that many run such mad couses as they do , confidently believing they shall presently have a kingdom in this world . job . 19.25 . i know that my redeemer liveth , and that he shall stand at the latter day on the earth . now if it must be the last day before our redeemer shall manifest himself , and stand upon the earth ; or if , as it is , heaven must receive him , untill the times of restitution of all things : how then can he be a thousand years with his saints upon earth , before the last day ? yea , how can he be expected to live upon the earth at all , whose last coming is described to be not on the earth , but in an higher element ? for , the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trumpe of god , — and then observe the sequell , — the dead in christ shall rise first , then we which are olive and remain , shall be caught up together with him in the clouds to meet the lord — observe , where not below , but in the clouds ; not on the earth , but in the aire . we shall be caught up to meet the lord in the aire ; and then lest peradventure it might be thoughts he would descend lower , and live upon the earth with us , it immediately followeth , and so shall we ever be with the lord . as loyall citizens to entertain their long absent king , put on their best roabs , and go out to meet him : even so when christ the king of glory shall return , all , who have been loyall subjects , all , who have been obedient christians , all who have faithfully kept their allegeance to this soveraign , all such they shall be caught up in the clouds , they shall go out to meet the bridegroom , yea , they shall ever be with the lord their king . rom. 8.17 . if so be that we suffer with him , we shall also be glorifyed with him . those who have stuck to their king in his low condition , those who have been content to suffer for him , those who looking upon his bitter sufferings have been moved by so patient an example to suffer with him , those also shall fare as he fareth , they shall be glorifyed with him . mat. 19.28 . verily i say unto you ( saith the king in my text ) ye which have followed me in the regeneration , ye who for my sake have been sequestred from houses , lands , and the comfort of wife and children — when the son of man shall sit in the throne of his glory ( then ) ye also shall sit upon twelve thrones . the king hath a speciall eye upon his suffering subjects , he is resolved to bring them to honour , resolved , when he is upon a throne himself , to enthrone them also . whereas then our saviour and soveraigne told pilate , that his kingdome was not of this world , yet you see most apparently , he hath a kingdome in this world , he hath subjects whom he doth most dearly tender , such whom he doth intend shall sit on thrones and reign with him . but for such a kingdome as our new saints imag●ine , for such a time , in which all power shall be given unto them , and they shall rule as kings upon earth ; that our king in this world hath such a kingdom , cannot i conceive stand with this next position , — my kingdome is not of this world . my kingdome is not after the guise , pomp , and manner of this world . now for the better explicating of this main point , we shall consider of this proposition , according to the double acceptation of the preposition , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , de , of , from . 1. my kingdome is not de mundo , not of this world . 2. my kingdome is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , from this world . first , my kingdome is not de mundo , not of the world . there is a great deal of difference being of the world , and in the world . abraham , isaac , jacob , and all the holy men in those dayes . peter , paul , nathaniel , and all the saints of their time ; these were as much in the world , as cain , esau , manasses , judas : christ himself was as much in the world as any sinner was , but of the world neither they nor he were . in the world then , are all those who live in the world , whether good or bad , whether rebellious , or righteous : but of the world those only are , who conforme themselves unto the world ; for as it is one thing to live in the flesh , and another worse thing to live according to the flesh : even so it is one thing to live in the world , and a far worse thing to live according to the world ; for as they who live according to the flesh , deny nothing to themselves which the flesh requireth , but satisfie their lusts in the desires thereof : even so , such as live according to the world , such who are men of this world , they so live unto it , that they know no king but the world ▪ for , they will obey nothing , professe nothing , defend nothing , but what pleaseth the world ; let their king be never so much vilifyed and dishonoured , let him be assaulted with swords and staves , let him be arraign'd , condemn'd , and nayled to a crosse ; the men of this world they are resolv'd to hold their own , they are resolv'd they wil not part with their interest for his honour . whereas then our saviour and soveraigne tels pilate , my kingdome is not of this world : the meaning of this expression cleerly is , my subjects are not men worldly minded , my kingdome is not of such who are wedded to the world . as if he had thus said to pilate , — whereas i stand here accused for the affectation of a crown , and for being no friend to caesar ; the truth is , there need be no such jealousies , or fears of me ; for nor do i , nor mine , affect such a kingdome as he hath , my kingdome is not of this world . my kingdome is not of such , who study either for the honour , the pleasure , or the profits of this world : my kingdome is only of such , who prefer me their king , even before themselves : my kingdome is only of such , who as i my self , by patience and sufferings make their way to glory . mat. 16.24 . if any man will come after me , let him deny himself . and whosoever will save his life shall lose it , and whosoever will lose his life for my sake , shall find it . he who here saith , my kingdome is not of this world , he teacheth his subjects a self-denying ordinance , teaching them as so many resolute souldiers , to renounce and dye unto the world . so that indeed the kingdome of christ is of such only , who look neithe upon life nor livelyhood , when the honour and glory of their saviour and soveraigne is at stake . those then who violate his statutes by their ordinances , those who prefer their votes to his lawes , those who counterfeit his seals , subvert his fundamentall government , and make his sacraments of no effect , such as these are not only in , but of the world . such may be rebels in , but not subjects of his kingdome ; for he who said , my kingdom is not of this world , he in so saying excludes all rebellious , malicious , refractory , and worldly people . secondly , as our saviours and soveraigns kingdome is not de mundo , of the world , so neither is it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , neither is it from the world ; for as saint paul in the front of his epistle writes himself paul an apostle , not of men , neither by man , but by jesus christ , and god the father : even so our glorious and gracious soveraign in the text , he may write himself jesus christ the king , not of the world , neither by the world , but by god the father ; not of the world , i have shewed you , not from the world , will as readily appear . that which was of old the popish position of parsons the jesuite , is now grown the darling doctrine of these times , viz. that kings have their authority from the people , as if the people were the centre , and the king only a ray or beam of majesty . sure i am , with the king in the text it was not so , he neither had , nor would have any suffrage from the people . my kingdome ( saith he ) is not of this world . that i am king , it is not from any aid or assistance the world can give . regnum meum non est hinc , my kingdom is not hence . and indeed , not only himself , but his father also beareth witnesse to this truth : for , i have set my king upon my holy hill of sion , i ( saith the lord ) i , whose the hill of sion is , ego constitui regem , as vatablus , i have appointed , or , i have set up my king , not from the world , but from the father , he holds his kingdome . and indeed it is remarkable in the gospell , that when the people in a gratefull mood would needs have made a king of him , our saviour by all means declin'd it : for , when jesus perceived that they would come , and take him by force , to make him a king , he departed againe into a mountaine himself alone . he would rather live as a sparrow upon the house-top , alone upon a mountain , then be a king of the peoples making ; yea , he so abhorr'd their assistance to regality , that the vulgar latin renders it fugit , he not now as at other times only withdrew himself , but he fled away : and therefore no wonder to hear such a king say , — my kingdome is not of this world , or , my kingdome is not hence . which the better to conceive of , we will passe to the proof of this assertion , in these words , if my kingdome 〈◊〉 of this world , then would my servants fight , that i should not be delivered to the jews . from which words we shall deduct and proceed upon these three observations : 1. the kingdome of christ hath no need of a sword to set it up . 2. where there is such a king there is no co-ordination , no medium between christ and his servants . 3. how far subjects are servants , viz. to defend their soveraign from injury or imprisonment . my servants would fight that i should not be delivered to the jews . first for the first , the kingdome of christ hath no need of a sword for to set it up ; for in this the kingdome of christ differeth from the kingdome of this world . a king and kingdom of this world , the subjects and servants thereof must fight for : but , saith our saviour to pilate , my kingdome is such an one , that you see i have not a man so much as to plead or fight for me . and indeed it is the singular and great glory of christs kingdome that i● hath planted it self without a sword , and made a conquest of the world without bloud . 1 chron. 22. when david in his prosecution of his pious intendment had made large provision toward the building of a temple to the lord , he calling to his son solomon told him , my son , the word of the lord came to me saying , thou hast shed bloud abundantly , and hast made great war ; thou ( therefore ) shall not build a house unto my name , &c. god would not that the very type and figure of the kingdome of his son should be erected by a sword-man ; yea , though he was otherwise a man after gods own heart ; yet because a warriour , because a fighter , though but of the lords own battells , god will not have an house built by him ; solomon , the man of peace , he it is that must do it . certainly then , the way to set up christ upon his throne , the way to enlarge his kingdome , and advance his scepter , is not to enter into a conspiracy , to swear a covenant , and to take up armes ; for if it so were , then were christs kingdome of this world ; for it is the way of the men of this world , by force and fighting , to manage their designs , so that they who would put such a forme upon christs kingdome , which never ●in any place under heaven , but by so●●tion and the sword got sooting , they are like to those insolent subjects , who conceit they may give law unto their king , or like those rebellious servants who in stead of fighting for , do fight against their master . indeed , the king of this kingdome , our blessed lord and saviour , he hath an army , but it is of martyrs : he hath servants , who strive , and who do defend his kingdome , but 't is by their own and not by the bloud of others : he hath souldiers , and fighting ministers , but 't is not with carnall weapons : he hath laws , and statutes , and seals , and ordinances , but none of these more hominum , after the vain manner or humor of men , and therefore very well might say , my kingdome is not of this world . 1 cor. 1.23 . christum praedicamus crucifixum , we preach christ crucifyed . did ever any subject , who desired to make his king glorious , and his kingdome eminent , publish the infirmities and preach the shame of his soveraign ? did ever embassador for the glory of his master , report in forain parts how his subjects had sold , vilifyed , banish'd and imprisoned their soveraign ? ( all too true . ) is it not rather the custome of the world to magnifie his power , amplifie his greatnesse , and extoll him at least for an high and mighty potentate ? now behold , and see the wonder : he whose kingdome is not of this world , by a course clean contrary to the world , he hath made himself the most glorious kingdome in the world ; for , not by the arm of flesh , but by the foolishnesse of preaching ; not by glorying in his victories , but in publishing of his sufferings ; not by the sword , but by his crosse hath he been highly exalted , and got him a name above every name : we preach christ crucifyed ( saith the embassadour . ) now look upon all the kingdomes of the world , and tell me of any one king , who without a sword , hath captivated and subdued a people : whereas if you look upon the king in my text , you shall scarce find a people under heaven , which first or last he hath not conquered ; for his sound is gone forth into all lands . all lands , those who had the strongest and the most mighty princes , those who had the most learned doctors , and the most famous orators , those who had the best setled laws , and the most religious customes ; all these vail'd and threw down their glory , all these ( and that without a sword ) gave way unto the crosse , so that the opposite and clean contrary erection of this kingdome might move and warrant this king to say , my kingdom is not of this world . indeed if we look into the beginning of his reign , we shall find swords enough drawn against his subjects : for to have been a christian , to have profest loyalty ; it was malignancy enough , 't was capitall , 't was indeed all . bonus vir cajo-sejus , modo christianus ; cajo-sejus was a good man , only he was a christian : and indeed the worst tyrants had to object in those days ; it only was their allegiance , only because they protested , and according to protestation stuck close to the lords anointed . now here again is the wonder of this kingdom , that lex nova non vindicat se ultore gladio . these poor oppressed subjects , they did not combine and make an army , they did not associate and make an head , they did not whet their swords and make ready their arrowes , but they laid down their lives , they resign'd up their bodies , they neither feared nor cared what man could do unto them . et sic crevit ecclesia . and hence it was that this kingdom became so ample , hence it was the world became so full of worthies , and hence it was that christ came to have a kingdom that is not of this world . a kingdome and generation of subjects who are resolv'd to drink of the same cup , and to be baptized with the same baptisme wherewith their king was . a kingdome and generation of subjects , who either long to be where their king is , or extremely desire that he may gloriously returne to them : a kingdome and generation of subjects , who joy in nothing like their king ; a kingdome and generation of subjects , who are readier to be sacrificed then to rebell against a soveraign . so that the motto of both king and subject is , vincit qui pa●itur . the patient abiding of the meek shall not for ever be forgotten . and indeed the triumphs , trophies , and conquests of patience are to be found no where but in the annals of this kingdome . this is the only kingdome , that without a sword gets victories : and therefore most emphatically , and above all kingdomes is it here said , my kingdom is not of this world : sufferings , not the sword , hath set up christs kingdome . pass we therefore to the second observation ; which is , where there is such a king , there is no co-ordination , for no medium in the text between christ and his servants . if my kingdome were of this world , my servants would do their duties , my servants would fight for me . since authority hath been disputed , though the word hath been kept , the power of a king hath been much eclipsed , so that now we may admit of this distinction ; a king nominall , and a king reall , a person so called , and a personage that is so indeed . theopompus king of sparta , to take off the odium of absolute royalty , brought in ( as plutarch observes ) those five members called the ephori , and these ( as is observed ) so ordered and moulded the lacedemonian state , that ( after ) kings had nothing left but the name only : and indeed with such , with nominall kings , a co-ordination may very well be ; but then they cannot take up the words of my text and say , my kingdome , my servants , or my subjects , but , our kingdome , our servants , and our subjects will fight for us : for indeed no nominall king can be the only supreme , nor hath any nominall king more then his share , and his personall interest in the government . now such a king was not the king in the text , he was not only in name , but most really , and in power a king : god his father , who set him upon the holy hill of sion , he joyn'd none in commission with him , he appointed no ephori , no five members , no committees for to over-see him ; to him was given {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the whole authority , all power . the government was setled upon his , and his only shoulder : he and he alone was princeps pacis , the prince of peace : he and he only it was that could settle his kingdom in peace : so that with such a king as he , impossible it is there should be a co-ordination ; as possible to have two saviours of the world , as two soveraignes of one and the same kingdome , so that he might very well say , my kingdom , for he had no compeer , no fellow in it : he might very well say , my servants , for no coequall , he had to fight for him . indeed it is most apparent , our king in the text he had a councell , a great councell , a councell inspired with the holy ghost : he had twelve apostles , yet though there were twelve of them , he was vniversis major , he was greater then his body , for colos. 1.18 . he is the head of the body ; he is the head of his church . and indeed , as the head of no man is said to be the head of the arme , or the head of the hand , or the head of any particular member , but the head of the whole , the head of the body ; even so the king in my text , he who is said to be the head of his church , he is not head of this or that particular member , or of every personall body , but he is the head of the whole , as they make one body . it is most true , every member may say , this is my head , and every subject may say , this is my king ; but it is the head , and the head only , which can say , this is my body ; the king , and the king only who can say , this is my kingdome . so that there may be as well two heads to one body , as two co-ordinate supremes in one kingdome . the king in my text ( it is most clear ) approves no such , where he hath to do ; for he saith peremptorily , my kingdome , my servants , all but my self are inferiours , all but my self are subjects ; if my kingdome were of this world , my servants would fight for me . indeed , if we look upon the great councell of this king , if we look upon the apostles , we shall finde they are in an hot contention , and make great debate , who should be the greatest among them . for when the king in my text told them , luke 23.22 . truly the sonne of man goeth — it presently followes , there was strife among them which of them should be counted the greatest . co-ordinate powers they will justle : take away this one king , and we shall finde none . for as plur●litas deorum est nullitas , as he who makes many , makes no god , even so he who in one kingdom makes more then one , makes indeed no king at all . for mat. 26.31 . smite the shepheard and the sheep shall be scattered . take away the head , and the body , like the limbs of medea's brother , they will lie uselesse , and scattered about the kingdome . for when the king in my text was but apprehended , and taken away by souldiers , you shall find even of his dearest servants , and of his bosom counsellors there was not a man stuck unto him . so that indeed a kingdome admits no other then of this division , soveraigne and servants , king and subjects ; for take soveraignty from the king , and the world shall soon find he will grow a servant quickly ; for as the disciples , even so al co-ordinates , they are ambitious to write this stile , my kingdome , my servants . and so to the last considerable . how far subjects are servants , which according to my text hath this extent , servants to defend their soveraign from both injury and imprisonment : for , saith the king in my text , if my kingdome were of this world , my servants would fight ; and then adds for what , that i should not be delivered to the jews . 1. they would fight . 2. they would fight in this cause , that i should not be thus abused , that i should not be thus delivered to the jews . 1. my servants would fight . our blessed soveraigne being to make his plea before a pagan judge , before one who regarded neither moses nor the prophets , useth not scripture but reason to convince him , and that such a reason as the very law of nations had agreed upon , viz. that subjects ought to fight for their king : and therefore concludes negatively , in as much as none fight for me , my kingdome is not of this world , for if it were , my servants would fight . my servants . this word servant it may have a despicable , and it may have an honourable estimate ; it may imply a subject and somewhat more , or it may imply a subject and somewhat lesse . in that phrase of scripture , servants obey your masters ; the word servant there , it implieth somewhat lesse than a subject , one who is either a slave , or serves for hire , or is under despicable and meane commands . but in these places of scripture , where it is said , my servant moses , david my servant ; o zerubbabel my servant ; here servant is more then a subject , for it is an honour even to kings themselves to be gods servants . whereas then it is said in the text , my servants , that is , such who as i am not their master , but their king , relate unto me : by servants we are not to understand such who are under a despoticall , or magisteriall , but such who are under a paternall and a regall go●ernment , my servants , that is , my subjects . as if it were said ; if my kingdome were of this world , my subjects would fight for me . indeed if we look upon the king in the text , as we are christians , we cannot but acknowledge that his kingdome , it is of all kingdomes the most absolute , in so much that kings , our soveraigns , they are but his servants . yea , angels and devils , heaven , earth , and all that therein is are his subjects , and all ( if he please ) ready to fight for him , according to that , judg. 5.20 . the starres in their courses fought against sisera ; or , according to the saying of his at his apprehension , mat. 26.53 . where for his king he might have had more then twelve legions of angels . but being ( as you have heard ) his kingdome is not of this world , we are to look upon this reason of his , only as it relates to the kings of this world , for upon that supposition , doth he make this inference , then would my servants fight for me . my servants would fight . my servants , they must be the servants of a royall master , the servants of a king , or no fighting ; for fighting it is the ultimate and last refuge , in so much that not the sword , but the laws must decide all private quarrels : no fighting where an appeal lies , and appeal we both may and must , till we come to the supreme . but when the supreme is violated , he may take up the phrase in my text , and say , then shall my servants fight . mat. 26. when st. peter in defence of his master drew his sword , the king in my text ( to shew that his kingdome was not of this world ) commands , put up againe thy sword into its place , vers. 52. as if he had said , let the sword rest there , till some temporall king commands it : and then adds this reason . for , all they that take the sword , shall perish with the sword . all those who are not ( as the text implies ) regis ministri , the kings men , the kings servants ; all such for drawing their own swords , deserve to perish by the sword , by his sword who may say in the words of my text , for as much as i have a kingdome in this world , my servants shall , and will fight for me . my servants would fight . to fight is to hazard life and limbe , the dearest things of this world . to fight , it implieth the leaving of wife and children , house and home , and to go where the fight is : so that it may very well be doubted whether those servants have done their duties , or those subjects discharged their allegiance , who have lost only the paring of their nailes , or the haire of their head ; i mean nothing but their extraordinaries , nothing but their wonted wantonnesse and fulnesse for the redemption of their soveraign . the king in my text tells us , the servants of a distressed king , they should rather be commanders then compounders , they should resolve , as did good vriah , whilest the arke ▪ and israel , and judah abide in tents , and my lord joab , and the servants of the king are encamped in the open field ; so long they will not joy in their own houses , they will not eat and drink and lie with their wives . if my kingdome were of this world ( saith our saviour ) then would my servants , ( not plot how to save , restore , and secure themselves ) but my servants would fight . those who are able and have hearts , they should not spend only their breath , but even their bloud , not only their estates , but even themselves ; when the case is so sad , that if they fight not , the king must suffer . were my kingdome of this world , my servants ( saith our saviour ) would fight , yea {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they would fight even to an agony , rather then permit me thus to be delivered to the jews . and so we passe to the last particular — the cause which may both move and warrant for to fight , and that is injuries against royall majesty . subjects must rather fight , then see their soveraign delivered up to jews . 2. my servants would fight , that i should not be delivered to the jews . the jews considered before they proved rebellious , and did despight unto their king ; they were the most glorious nation under heaven , gods people , a people honourable at home , and feared abroad : but when they had so far degenerated as to fall foul both upon gods prophets , and gods anointed , when they ston'd the one , and blasphem'd the other ; from that time even unto this day they are become the most hatefull and odious people under heaven , a people into whose hands rather then a king should come , my servants would fight , saith the king in my text . by jewes in the text then we may aptly understand not only the people of the jews , but people of any nation or language whatsoever , that shall be so jewish , as to endevour to make their king odious , so jewish as to assault , arraigne , and crucifie their king ; subjects or servants ought to fight , rather then to suffer their king to be in such hands . maximilian the emperour passing his censure upon four great kingdomes , germany , spain , france , and england . he makes the king of england to be worse then rex judaeorum , then king of jewes , for he plainly cals him , rex diabolorum , the king of devils , conceiting that none but jews or devils would lay hands upon gods anointed . so that indeed were it only to avoid this scandall , only to prevent the dishonour and curse , which rebellion brings upon a nation , subjects ought rather to fight , then to see their king delivered up to the power and malice , either of jews or devils . my servants would fight that i should not be delivered to the jews , saith the text . would fight . fighting i have shewed , and we all know it is the hazard of our lives , a hazard that may not rashly and for every punctilio be undertaken : a man who would fight and die as a christian , he must first sit down and consider whither his soul shall go , if he die in that fight . it is well known there are in the world , who will sooner fight for a mistris ( i had almost said a whore ) then for a king ; who are hotter in vindication of a lie , then of ten thousand lies put upon a soveraign : who will sooner draw upon refusall of the kings health , then to keep a kings head upon his shoulders : rather upon a rescue ( though for just debt ) then for the redemption of a king , suffering even for their liberties . but for these and the like fights , scripture hath no warrant , for these and the like quarrels no good king would say , then shall my servants fight . to speak then only a word of so great a point , i conceive this is a sure foundation [ no man may fight , or venture his life for that , which in cool bloud , judgement and right reason is not dearer then life ] and of this nature there are not many things in the world . no profit , no pleasure can be this good ; for skin for skin , and all that a man hath , he ought in right reason to part with , rather then his life ; for of all things pleasant and profitable , life is the dearest . indeed bonum honestum , that good which is honest , honourable , religious , for those there are cases in which a man may dare to die ; for vertue , piety , and publick goods , they may be dearer then life it self ; for seeing godliness hath not only a promise of this life , but also of that which is to come ; a life lost or laid down for it , may have what this world cannot give , an heavenly recompence . rom. 5.7 . peradventure for a good man some would dare to die . the rule of charity is , love thy neighbour , as , not better then thy selfe , so that indeed to lay down our life to save anothers , unlesse there be in that other some excellency which may counterpoise a life , we may not be so far wanting to our selves as to lay down a life . so that in a word , to give issue to the present point ; i conceive , according to the tenor of my text , it must be a publick person , a person exalted either by majesty or piety above his brethren , a person whose life is of more consequence then are many particulars , for whom many particulars may dare to lay down their lives , for whom many particulars may dare to fight . in the body naturall , right reason tells us we ought to venture any member rather then the head , for as much as the head , it is the guide , the governour , the preserver of the whole : even so in the body politick , for as much as all but the head are members ; for the head , for the supreme , for the protector , and defender of the whole , there is not a member but may dare to fight , yea not a member ( which is able ) but when that 's in perill must fight . for according to the vote even of all nations , saith our saviour unto pilate , were i such a king as you take me for , my servants would take up arms , my servants would not suffer me thus to be delivered to the jews . act. 4. the jews ( you may finde ) w●ere so averse unto their soveraign , and so extremely bent to destroy his memory , that their great councell , the sanhedrim , forbade all further addresses to him , straitly commanding , vers. 18. that the apostles should not speak at all , or teach in the name of jesus : they would have nothing done in the name of their king . now here began the tryall of his subjects , here was the experience of the loyalty of his servants ; for when it was now grown capitall , and deemed as treason to speak in the name of their king , when they were straitly commanded to take no commission in his name , nor to teach in the name of jesus : behold even then , act. 8.28 . they filled jerusalem with their doctrine , not fearing to charge the very councel with the bloud and infamy of their king , ver. 30. saying , whom ye slow , and hanged on a tree . now as the spirituall subjects of christ were thus tryed , when christianity was at stake , even so then are secular and temporall subjects tryed , when monarchy and regality is in question : as then christians , by suffering , must uphold the spirituall , even so subjects by fighting must uphold the temporall : for were i a temporall king , saith our saviour in my text , before the jewes should thus insult over me , my servants would fight . my servants for a royall and a publick would not spare to lay down the lives of their private persons . 2 sam. 21. the men of david sware unto him , thou shalt go no more out with us to battell , that thou quench not the light of israel . they would spend their own lives rather then see the light of israel put out ; they will much rather venture their own persons , then the person of their king ; yea , they plainly tell him , and that to his face , thou art worth ten thousand of us . so that you see in right reason to defend a king , to defend him upon whose person depends the peace and prosperity of a kingdome , to defend him who is worth ten thousand , that is all of us ; there is ( i say ) in conscience and right reason , cause and warrant enough , that the servants of such an one fight , yea , die for him . instances might be given ( and those not a few ) even of pagans , who , albeit they had no after-hopes , as christians have , yet for a publick good , for the peace and safety of a kingdome they have dared to die . codrus the athenian , curtius the roman , both gave themselves up for the good of their country . and indeed , whether it be to king or country , none of us are upon the tryall , none of us can be said to be well affected till we are even upon our perill ; when the king is in danger to be delivered to his enemies , then is the time , then must his servants fight . were my kingdome of this world , now , even now at this time , ( saith the king in my text ) my servants would fight , for they would not now i should be thus delivered to the jewes . to close this point . that same distinction , which chancellor elsmore in his days pronounced dangerous , and judge cooke in his pronounced damnable ; even that which those patriots would not passe for law , some divines of late have past for gospell , preaching it lawfull to fight against a king in his personall , so they fight for him in his politick capacity . i confesse i cannot make this to agree with my text , for my text it speaks only of that capacity , in respect to which , a king may be taken , delivered up , arraigned , condemned , crucifyed ; my servants would fight that i should not be delivered to the jews , saith my text . now how our saviour could be delivered in any but a personall capacity , how he could be bought , and sold , apprehended , and nayled to a crosse , but only in a personall capacity , imagine i cannot . and in this , and this only capacity the text requires , that his subjects fight for him ; my servants would fight , that i ( that this very person of mine ) should not be delivered . in a word , to draw up all , every man , who fights , should seriously consider whether god will reward him for so fighting ; consider whether in the face of god he can say with st. paul , i have fought a good fight , for without a good fight no crown . he who fights for his own ends , and his private interest , he who kils men ( as some do beasts , for their skinnes ) for their estates , he who without any regard to the cause , fights on ; such as these can hardly say , i have fought a good fight . the good fight , which st. paul fought , it was against his rebellious members ; the warre he waged , it only was to reduce them into subjections , and to bring them into obedience to the mind . and indeed , the good fight supposed in the text , it is against rebellious members , 't is against traytors , 't is against such who violate soveraignty , and are vexatious to the lords anointed . for against such ( saith our saviour in my text ) against such would my servants fight , who would deliver me to the jewes : then would my servants fight , that i should not be delivered to the jews . well , to the jews he is delivered ; they had him : yea , saith the scripture , they hang'd him , they made him away , they did him all the despight that devill or malice could invent ; yea , 't is recorded that they gave money , and bought him for this end . and shall we leave him in their hands ? truly no . for , the god of abraham , and of isaac , and jacob , the god of our fathers hath glorifyed his sonne jesus , whom ye delivered up . he who was basely and perfidiously bought and sold , and delivered to the jews , him , saith st. peter , hath god glorifyed . though then as he did his son , god may for a time permit even a good and a righteous king to suffer , yet even then , when his servants either cannot or will not fight for him , then shall the god of his fathers glorifie him . hos. 1.7 . i will have mercy upon the house of judah , and will save them , ( i beseech you observe the manner how ) not by bow , nor by sword , nor by battell , by horses , or horsemen , but i will save them by the lord their god . when there is no servant to draw a bow , no subject to manage a sword , no army to fight a battell , when there is no visible appearance of any force , then is gods hour to shew mercy upon the house of judah . and indeed till mercy comes to judah , there is little hopes of it in the meaner tribes : yea , it is most evident in the gospell , that curse , which for betraying and murthering their king , is fixt upon the jewes : this cannot be taken off , till they strive and study to restore their soveraign . no act of indempnity , but from him ; no messiah , no deliverer , but him , whom they have thus vilified , no salvation till they make addresses , and returne unto this king . hos. 11.1 . then shall the children of judah , and the children of israel be gathered together , and appoint themselves one head . when judah the royall , and israel the rebellious party , when these shal both accord under one head , then shall they be gathered , when they acknowledge and submit unto their only head , their king , then shall they be happy . and indeed the happinesse of us all depends upon the glorious returne of our gracious soveraignn . for , col. 3.4 . when christ , who is our life , shall appear , then shall ye also appear with him in glory . when christ our king shall return in glory , then , and not till then can we be glorious ; that then we may all be glorifyed , so come and come quickly lord jesus . to whom as being king of eternal glory , be all honour and glory , now and for ever , amen . sit deo omnis gloria . the grand conspiracy of jews against their king . a sermon preached in january , 1649. jer. 26.14 , 15. as for me , behold i am in your hand : do with me as seemeth good and meet unto you . but know ye for certain , that if ye put me to death , ye shall surely bring innocent bloud upon your selves , and upon this city , and upon the inhabitants thereof , &c. london , printed by e. c. for r. royston , at the angel in ivie-lane , 1654. serm. iii. preached , 1649. john 19.15 . pilate saith unto them , shall i crucifie your king ? in these words we have two persons of remarkable cognizance , the president , and the prisoner ; pilate , and the king . and indeed we cannot well understand the text , before we consider how the president dealt with his prisoner , how pilate behaved and carried himself towards the king ; act. 3.13 . you may read , st. peter sharply checking the jewes for denying him in the presence of pilate , when he was determined to let him go ; when innocency and majesty stood at the barre , pilate , though a pagan president , had so much honesty , so much conscience , so much compassion , that he studied rather to give an absolution then a sentence , he was determined , saith the scripture , yea {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , from thenceforth , or a● some of the learned , for this caus● because a king , and because innocent , pilate sought to release him pilate was so far from being ambitious to passe sentence upon a king , that he assayed and tryed many a way to put it off . i shall name four which are evident ; 1. by proposall of his innocency . 2. of his sorrowes . 3. of his majesty . 4. of their own credit , and reputation . first , he would have put off the sentence , because indeed there wa● nothing worthy a sentence in him behold i bring him forth to you , that 〈◊〉 may know i finde no fault in him , v● no fault , no sentence : yea , and as 〈◊〉 it were an indignity for lesse then 〈◊〉 king to judge a king , he sends him to his peere , to herod , luke 13.7 ▪ he would have king herod● verdict , before he passed his own ; yea , h● presseth his judgment for to quit him , i finde no fault in him , no nor yet herod . but whom malice delivers up , innocence must not acquit ; for envy like rebellion hath alway a designe against the person ; yea , the more worth in the person ; the more eager is his persecution , joh. 7.46 . when the officers sent to apprehend him , brought this answer , never man spake like this man ; his wisdome and sufficiency so astonished them , they were now more then ever set against him ; when they saw such was his perfections , that he was ready to convert and draw all men after him , as it is in joh. 11.50 . then as cajaphas , so they , it is expedient for us that he die the death for us , who cannot reign if he live ; for us , who cannot live , if he do ; for us , whose designe hath been against his government ; for us , it is expedient that one , yea , this one should die ; his wisdom , his innocence , his perfections , his integrity ; all his excellencies we are to look upon , as so many perils , and therefore to pilates proposall of his innocency and integrity , the chief priests officers returne this acclamation , crucifie him , crucifie him . secondly , as by proposall of his innocency , even so also of his sorrowes , pilate sought his delivery : for whereas in most men , there is so much naturall compassion , that when we see a very malefactor in bitternesse of spirit , our bowels yerne , and we grow tender ; pilate thought to produce an innocent in such a plight , to shew one who had not deserved a stripe , even to satisfie them so scourged , that his bloud might become a mantle to him . pilate , i say , thought this , this if any thing might save his life , and therefore in this plight he saith , behold the man : but no sorrowes which are not mortall , no sufferings which are not deadly , no bloud but the heart bloud can satisfie the malicious ; and therefore albeit crown'd with thorns , and flea'd with whips , they still cry , execution , execution , let him be crucifyed , let him be crucifyed . thirdly , not only by proposall of his innocency and his sorrows , but as he was a king , as he was the seat of majesty , as he was royall , so also pilate sought his deliverance , and therefore in the verse immediately before the text , he saith unto the jewes , behold your king , ver. 14. of the same person of whom he said , behold the man , he now changing his style saith , behold your king : as if he thus said , if his sorrowes as a man move you not , behold him as a king : behold a king deprived of all his comforts , spoiled of all his goods , sold by his brethren , apprehended by his subjects , scourged as a villain , derided as a fool : behold a king , who hath no other use of majesty , but to aggravate his misery . behold a king , whose sufferings are as transcendent as his person . behold a king , who hath suffered things bitterer then death . behold a king , yea , your king , how he hath suffered even every thing but death . and will not this satisfie and content you ? no , even all this will not do : for as some timerous fools , who though an eele be flead , fear it while it yet stirs ; and as cowards think no safety while life appeares , even so the rebellious jewes , as if their king might have outlived his wounds , recovered his losses , and turned his reed into a scepter ; when pilate said , behold your king ; as if king were the bitterest of all corrasives , they cry out more fierce then ever , tolle , tolle , away with him , away with him , justice and execution both , crucifie him , crucifie him : and so we are brought to my text , which was the last attempt ; for when pilate saw that neither his innocency , nor his sorrowes , nor his majesty could prevail , he then urgeth even their own credit : as if he had thus said , if neither his being without a fault , nor his being in so heavy a plight , nor yet his being a king ; yet for your own respects , and for your own repute spare the sentence ; for what is done unto your king will fall upon your selves , it will be dishonourable to you , and the whole nation , when it shall be said , your king was crucifyed . and thus you have the coherence and the reason why pilate said unto them , shall i crucifie your king ? now for the methodicall and better handling of the words , we shall consider of these two points , 1. to put a king to death , is against the judgement both of jew and gentile , pilate and the chief priests . 2. what jew and gentile do against judgement and conscience , that they do most barbarously , crucifie a king 1. to put a king to death is against the judgement both of jew and gentile . jew and gentile , it was the old division of the world ; and thus st. paul takes it , rom. 2.9 . where saith he , tribulation and anguish upon every soul of man that doth evill , of the jew first , and also of the gentile ; that is upon every soul , upon all men ; so that indeed the judgement of jew and gentile , it is the judgement of the whole world . now that the judgement of jew and gentile were against this damnable and most horrid act , the putting of a king to death , this is evident , should we go no further then the present verse ; for pilate the representative of the gentiles , the chief priests , and heads and rulers of the jews , both these in this very text declare against it . first , besides all that hath been already said , these very words in my text argue pilates disavowing of it , shall i crucifie your king ? shall i passe sentence of death upon a king ? shall i deal with your king as with a rogue ? send him to the gibbet ? shall i do this ? not i , ver. 6. if you will deal so with him , do it your selves , and therefore pilate saith unto them , take ye him and crucifie him ; his judgement and his conscience abhorred the cruelty . and indeed no wonder , for if , as a roman historian , regium nomen gentes , quae sub regibus sunt , pro deo colunt : if the gentiles , who lived under kings , esteemed the very name of a king as a deity , no wonder to hear a roman president startle at the sentence of a king . no wonder to hear pilate say , shall i crucifie your king ? for they who thus had the very name , they must needs have the person in veneration . now as the gentiles , so the very jews in judgement abhorred the very fact , abhorred the putting of their king to death . for when pilate said , shall i crucifie your king ? mark what immediately followeth , the chief priests answered , we have no king but caesar : we have no such king , he is no king of ours ; were he our king , we would not conspire his ruine ; were he our king , we would not have apprehended and arraigned him ; were he our king , we would not thus prosecute him : the chief priests answered , we have no king but caesar . the jews then it is evident , not in his regall , but in his personall capacity , did persecute our saviour , not as king , but as jesus of nazareth they brought him to his block . for in the 19. ver. when pilate had made this inscription , j. n. r. j. jesus of nazareth king of the jewes , the chief priests became suitors to him to change the title , and to write , he said i am king of the jews , ver. 21. they would not by any means he should be crucifyed under the notion and title of a king . indeed as of one aspiring to it they would have had it , but that they should be such cursed wretches , as to bring a reall king unto a crosse ; this even the jewes abhorred , write him not king , but that he said i am king . and indeed no wonder , for if we search the scriptures , and observe but how highly , and to what end the spirit of god useth the name of a king , we shall finde the jewes had very good reason to reverence a king . for to shew that the person and stile of a king implies a full confluence of excellencies , when the spirit of god makes an extraordinary allusion , you shall finde he usually borroweth from a king . judg. 8.18 . when gideon asked zeba and zalmunna , what manner of men they were whom they slew at tabor ? they answered in the 18. vers. as thou art , so are they , each one resembled the children of a king . the high expression for ornament or beauty it is borrowed from a king , as the children of a king . psal. 45.14 . the kings daughter is all glorious within : yea , and without too , for in the 15. v. she shall be brought unto the king in rayment of needle-worke . when the spirit of god speaks of grace , and glory , both allusions relate unto the king ; yea , so are the stiles of god and king interwoven in holy writ , that god is pleased not only to be called by theirs , but to allow them to be called by his name . psal. 10.18 . the lord is king for ever and ever , the lord our god he is a king : and as god is a king , even so the jewes knew it was no blasphemy to call a king a god ; for i have said , ye are gods , saith the lord : yea the most odious and highest accusation that could be forged against poor naboth , was in 1 king. 31.10 . thou didst blaspheme god and the king . whereas then the jewes were in the book of god thus instructed of the majesty , and excellency of a king , exod. 2.28 . their law forbidding them to revile their god , or so much as in thought to curse the king , eccles. 10.20 . 't is no wonder to hear them disclaime their soveraign , and to deny him their king , whose life they hunted after ; shall i crucifie your king , saith pilate ? the chiefe priests answered , we have no king but caesar . though they destroyed and made away him who was indeed their king , yet they would not subscribe , they would not as king own either the butchering or betraying of him , so that you see both pilate and the chief priests , both jew and gentile , they would both wash their hands from this foul offence , they would not , did not put a king to death . the judgement both of jew and gentile was against it . the application of this point shall teach us , to take heed that we do not betray our consciences , that we do not either for fear , or favour , for covetousnesse or malice go against our own consciences , do against our own judgement . most true it is that of the poet , nemo repente fit turpissimus , no man at the first mounts to the height of wickednesse ; but he who declines his judgement , and he who can stretch or shrinke his conscience , as advantage admonisheth , such a one is preparing to all manner of enormities . pilate and the chief priests in my text , they are fearfull examples of this truth , for when fear sate upon the bench , and malice stood solicitor at the barre ; the poor king with all his innocence , and for all his wisdome , was sure to miscarry in the tryall : mat. 27.24 . when pilate saw that he could prevail nothing , but that rather a tumult was made , he took water and washed his hands , saying , i am innocent of the bloud of this just person : see here in pilate , how affection and judgement , how fear and conscience struggle : his judgement that tels him the person was just , the bloud innocent , the king faultlesse , and therefore as if the washing of his hands would have cleered his conscience , he calls for water and doth that ; but him , whom his judgement and conscience pronounced innocent , him whom as a just person and a king , he would have delivered , even him , when fear suggested the fury of a multitude , when fear suggested a complaint to caesar , when fear startled him with the hazard of himself , then i say , even him whom judgement acquitted , fear condemnes ; him , whom conscience pronounced just , fear delivers up him , who as a king , he was loath to crucifie , even him , though a king , and a just one too , he will rather send to a crosse , then venture a crosse himselfe . so that indeed not only the king in my text , but even pilate , the lord president himself , he had in stead of a scepter , but a reed , a reed shaken with the winde , a reed not able to stand in judgement , a scepter that must bend as fear would have it . when caiaphas sate in councell on the king in my text , you shall finde he did not consider what was just , but what was safe ; john 11.49 . ye know nothing at all : as if he had said , if ye move upon principles of right , law , and justice , ye can do nothing , by them ye cannot take him away ; but if ye consider the exigences of state , the safety of our selves , the security of the people , then expedient it is that one should die , ver. 50. and indeed which of us is there that hath not a caiaphas in his bosome ? which of us is there that doth not rather consider the expediency then the justice of an action ? which of us do not consider whether what we do be not rather secure , then conscionable ? much more poising an outward broile , then an inward peace ; and is not this the way to become as so many pilates ? men who will sacrifice both judgement , loyalty , conscience and all honesty to avoid an inconvenience . when pilate gave eare unto his feares , he feares not with the same lips to sentence , whom but now he pronounced without a fault . now the good god grant that there be not a curse impending over this land , even for such judges ; for such who have rather steered by their feares , then by their consciences ; for such who have rather for expediency then justice , condemned the innocent . again , as pilates feare , even so the pride , the ambition and malice of the chief priest , these also perverted judgement , and these made the conscience passe what they pleased : mat. 27.18 . pilate knew that for envy they had delivered him , the persecution of the king was a meer piece of envy ; they had nothing to lay to his charge , nothing could they prove , nay , nothing did they pretend but some state and forged suggestions : john 11.48 . if we let him alone all men will believe on him , and the romans shall come and take away both our king and nation . because they were jealous of the romans , therefore must he be taken away , whereas indeed the romans were reserved to be the avengers of his bloud . the romans came not till that time was come , in which his bloud was required of them and their children , vers. 12. sometimes his charge is , he made himself a king , whereas indeed he was no admitted , no elected , but a native king , born king of the jews , mat. 2.2 . yea in vers. 7. he ought to die , because he made himself the son of god ; see the peevishnesse of envy , they accuse him for being what he could not but be from all eternity , the begotten of the father , and no sooner born , then born a king ; and yet because the son of god , and because a king , he must die the death ; yea , yet t is worth the time to see , how when envy and malice persecutes , so the person fals , they care not by what means ; care not to ruine themselves , so they see but his fall : the chief priests in my text , those who pretended their king must therefore die , because if not , venient romani , the romans will come in , even these , rather then he shall not die , will lay down even their own necks to the roman servitude ; for as if they were the fast friends , and greatest honourers of caesar , who but they cry out , we have no king but caesar ? crucifie christ , destroy jesus , for behold we are for the roman party , no king but caesar . they who know any thing of the jewish story , cannot but know caesar , the roman foraine power , those were to the jews the most hatefull things under heaven : and yet to glut their spleen , and to satisfie their envy , behold caesar preferred to christ , and a foraine jurisdiction before their own king : to such a madnesse are men brought , when leaving judgement and conscience , they follow the wilde byas of corrupt affections . i shall conclude this point with that of the prophet isay , isa. 8. 6. for as much as the people refuse the waters of shiloah that go softly , for as much as this people , for as much as the jewes , would not have him to reign over them , who like the waters of shiloah , was meek , calme and quiet , behold what the lord threatned , and they found , now therefore saith the lord , vers. 7. i will bring upon them waters of the river , strong and many : they who could not be content with a calme , behold the lord threatneth to send them a tempest ; they who must needs make away a quiet and a peaceable king , a king of their own , upon such the lord threatens , and hath sent the waters of the river strong and many , and these , as it is in the same verse , shall come up over all his channels , and go over all his bankes . and indeed what is juster then an inundation , even of bloud it self , to sweep away such a people who have broken down all the bankes , violated all the muniments , and loosned , all the ties of religion , law , reason , conscience ? for thus did pilate , and thus did the jewes , when the one for fear , and the other for envy , delivered to death the lord of life : for as you have heard , the judgement and conscience of both concluded it was not lawfull , it was not warrantable to crucifie a king . and so passe from their passion to our saviours , from their judgement , to their execution , and shall thence evidently prove this second generall ; that what jew and gentile do against conscience , and judgement , that they do most barbarously crucifie a king . judgement , reason , conscience , are those lights and gifts by which men are exalted and dignifyed above beasts ; so that indeed when men degenerate from these , they became as beasts , making as they do , only their lusts and passions to be their guides : and hence it comes , that whereas every man should be homo homini deus , as a god and helper to another , most men are as the inverted saying , homo homini lupus : speak i of job ? of david ? or of the lion ? in my text we have an example when the superior fals in 〈◊〉 the hand● of the inferior ; asperius nihil est humili quum surgit in altum , exalted beggery makes the exactest tyrrannie ▪ satis est prostrasse leoni , to the offended lyon , to injured majesty , submission may passe for satisfaction ; but if the lyon himself chance to be brought under , then as it is in the fable calcat jacentem vulgus , the very asse will finde a heel to kick him . job . 29.25 . job , who when he dwelt as a king in the army , when it pleased god to suffer him to be plundred , sequestred , and brought low , you shall read , whose fathers he disdained to set with the dogs of his flock , job 30.1 . even these had him in derision . king david , though a good man , and a good king , yet in psal. 35.15 . in mine adversity , saith he , they rejoyced , they , who ? it followeth , the abjects , the very scumme of the people , gathered themselves together against me ; and would you know how they used him ? they did tear him and ceased not . but what speak i of job ? of david ? or of the lion ? in my text we have an example surpassing all ; for when the lyon of the tribe of judah fell into the hands of the beasts of the people , when the king of the jews fell into the hands of his subjects , when god himself yeilded up himself unto the power of men ; never was there such a piece of cruelty , as was then committed ; never did wolfe so use a lamb , as the lamb of god was used ; for , which is the sum and catastrophe of this wofull tragedy , they crucified their king . pilate who as you have heard , had the examination of the cause , when he had sifted and scanned all he could ; when he heard all that could be said , and examined all that could be proved , his conclusion is , he could finde nothing but envy in the whole : pilate knew that for envy they had delivered him , mat. 27.18 . and indeed this envy , though it grew not mature and to the height till now , yet we finde it begun even in the beginning of his reign : for what was it but envy which moved herod to make him runne before he could go ? what but ambition to the throne made him to seek his life ? and indeed run through all his reign , and you shall find it was only the envy of his graces , that occasioned all affront● and disgrace unto him : for in the very hour and power of darknesse , such was the lustre of his innocence , that the president evidently saw it was for envy they delivered him : gen. 37. you shall find how when joseph the type of the king in my text was envyed and hated of his brethren ( though they knew no evill in the world by him ) yet they could not speak peaceably unto him , ver. 4. envy is the bitterest persecutor in the world , dan. 6.3 . for as much as in daniel there was an excellent spirit , the princes who envied him ( though they could quarrell at nothing but his piety ) never left plotting against him , till they brought him to the lions , v. 16. our blessed lord the soveraign in my text , when envy took him to taske , it never gave over till it brought him to the grave ; nor would envy bring him thither but after an envious manner , crucifying and killing him , even all the day long , exactly verifying this our second observation , that what they did against judgement , and conscience , they did most barbarously . a glimpse of it i shall indevour to give you under these two heads : 1. the nobleness of the sufferer , a king . 2. the ignoblenesse of his sufferings , they crucifyed him . first , let us look upon the noblenesse of the sufferer , a king . it is a ●a● much commended in this la● of ours , that no man shall be tryed but per pares , by his equals , by his peeres ; and indeed there may be an excellent reason couched in it , for it is only peers , only equals , only such who are liable to the same casualties , who are truly compassionate , and throughly sensible of the like miseries . indeed sometimes , as the father towards the children , even so pater patriae , the father of his countrey , the king and ruler of his people , he is touched with , is tender and sensible of the grievances and pressures of his people ; and for this very end it was , the king in my text was born , for this very end it was he dyed , he was both the saviour and martyr of his people . but so rare is a reciprocall sympathy from the people to the king , that it is not improbable , therefore the king is above their judgement , because amongst his subjects he can have no peers , none of his own rank , no equals , and therefore no impartiall judges of his sufferings . and of this there can be no greater president , then the person in my text ; for as there was never any sorrow like his sorrow , even so never lesse regard then he had ; for behold a king upon the crosse , and his subjects reviling , mocking , and deriding of him : so that indeed before we can be truly and throughly sensible of this passion , of the passion of a king , we must put on higher then ordinary affections , we must be exalted , and through the grace of his bloud , rev. 1.6 . we must be made kings our selves , that is , men of more high and royall conceptions ; we must take it into a very serious consideration , how great a person , how noble , how royall he was that suffered for us . i know there are some in the world , who are ready to say , what is a king but a man ? as if there were nothing more in a king , then in an ordinary capacity : whereas to any man minding the book of god , it is evident , the king is far above his people , as the hill above the vale , or the bramble below the cedar : gen. 17. when god renewed his covenant , and promised a blessing extraordinary unto abraham , he tels him , that he will not only make him exceeding fruitfull , but he would add this blessing also , kings shall come out of thee , vers. 6. now if to be the father of kings were no more , then to be the father of ordinary men , god in saying , kings shall come out of thee , had said just nothing ; and yet god , you see , as a speciall and singular favour , after the promise of a numerous issue , even of whole nations , adds , as more then all that , kings shall come out of thee ; so that kings in gods esteem are more then ordinary men , more then whole nations . as god , so the man after gods own heart , he thought , and knew so highly of a king , that he taxes it as one of the greatest favours upon earth , to be allied to a king : 1 sam. 18.23 . is it a light thing to be sonne in law to a king ? yea , that cursed wretch jesabell , who though she was full of bloud and iniquity , yet saith jeh● ( then acting by gods spirit ) in 2 kings 9.34 . bury her , for she is a kings daughter . so that indeed , if we should weigh kings in the ballance of the sanctuary , it will be found that kings will weigh much more than ordinary men : whereas then it is said in my text , shall i crucifie your king ? we shall betray the passion , if we take not serious cognizance of the subjects . when divines meditate , and speak of the incarnation , we thinke it no mean portion , of that great blessing that god hath pleased to send , not some new creature , not an angell , not a seraphim , but his sonne , that the sonne became flesh , that god blessed for ever , would become a babe , this it even astonished apprehension . now as it is not possible we should conceive as we ought , of the incarnation , unlesse we consider who was incarnate , and who it was took flesh upon him : even so of the passion , agony , and bitternesse of his sufferings , we can never take any tolerable estimate , or any valuable proportion , unlesse consideration be first had of the noblenesse , and who was the person that did suffer : god ( qui omnia disponit suaviter ) who sweetly disposes all things , though he had been pleased his son should be borne , yet had not his wisdome had use of this relation , he would never have had him been born a king ; or had he been born a king , he would never have taken such order for the proclamation of it ; he would never have brought wise men to jerusalem , to proclaime him king , neither would he ever have so guided the pen of pilate , as to write upon the crosse , jesus of nazareth king of the jewes ; but that his will was and is , we should look upon him a king , as well as a saviour . amongst us men ( even the most envious of us ) we look upon the fault and failings of kings , as the most eminent wickednesse . a wicked king , a tyrant , a murtherer , we thinke the most execrable of all sinners ; as some thought of those , on whom the tower of siloe fell , luk. 13.4 . even so men generally hold of wicked princes , even that they are sinners above them , that dwell about them . to apply this then to our present purpose , if it be so that the eminency of princes , and the excellency of kings so dignifie and exalt their persons , that the same crimes in them are much more abominable , then in meaner persons ; certainly then as their crimes , even so their sufferings must be proportionably aggravated by their persons the sufferings of a king must needs be as far beyond the sufferings of a subject , as are the sins of a prince beyond the sins of a peasant . whereas then the person in my text is a suffering king , we must not look upon his sufferings as the sufferings of an ordinary person , for look by how much his person , by so much doth his passion exceed the sons of men ; for if it be ( as doubtlesse it is ) a great amplification of gods goodnesse , that he who suffered was a son , it must yet be more that this son was a king : for as an extraordinary favour of god to his people israel , as the psalmist sayes , psal. 136.17 , 18. he smote great kings , and flew mighty kings for their sakes . when kings suffer , heaven hath a great hand in it , 2 sam. 18. the people of god , the children of israel , would not let david their king go out to battaile with them , because say they in the 3. ver. thou art worth ten thousands of us : the sufferings of the king must have at least this valuation , for as god knowes how many thousands suffer in a king , even so we may as soon count the stars , as say for how many millions of men this king did suffer . a reason then why this sonne of god , blessed for ever , was not only born of a virgin , but born a king , and dyed a king ; a reason of this may very well be , because he was to suffer the bitterest of all torments , because he was to suffer sorrow beyond parallel , because he was to suffer such sorrow , like to which there was no sorrow ; and this as man he could not have done , had he not been put into the most high and most honourable condition . for whether we look upon the tendernesse of his constitution , the exquisitenesse of his torture , the anguish and duration of the whole ; all this had it been in the relation of a subject , all this had it been in him , as a person of low condition , could not have amounted to what he did ; for neither tendernesse nor torture , neither pain nor shame , neither smart nor sorrow , is so considerable and so valuable in any , as a royall subject . whereas then , the sufferer in my text , is not only a god , but a king also ; not only a saviour but a soveraigne , in what capacity soever we look upon him , whether it be as god , or wether it be as man : he was the only supreme , and soveraign sufferer in the world . passe we then from the noblenesse of the sufferer , to take a glimpse of the ignobleness of his passion , implyed in this word crucifie , they crucifyed their king , ver. 11. it was said of old , multorum manibus grande levatur opus , many hands make light worke ; but if we would piercingly and exactly look upon this passion , upon this murthering of a king , we shall finde many hands indeed , but for work the heaviest that ever was read of ; and how could it well be other , when the miseries of this poor king was to satisfie the malice of two parties ? mat. 27.1 . when the morning was come , all the chief priests , and as the greek hath it ▪ the lay-presbyters , or the elders of the people , took counsell against jesus to put him to death ; they who prepared , plotted , and purposed their kings destruction , they who raised an army , and sent swords and staves to apprehend him , these were ( you see ) an assembly of priests and elders , yet these were not they that did the deed , these were not the executioners , these voted , but these did not crucifie : now in verse 27. of the same chapter , you shall find the souldiers of the governours took jesus into the common hall , and gathered unto him the whole band of souldiers , and they stripped him , they fooled him , verse 28. they crowned , they mockt him , they spit upon him , verse 29. and when they had sported enough at his sorrowes , then in the 35. verse of the chapter , they crucified him ; they ( not the presbyters or elders ) but the souldiers brought him to the block , they crucified him . not barely and simply put him to death , but they put him ad mortem erucis , to the death of the crosse ; and indeed this had not been envies master-piece , had it not been so , had they not cloathed him with shame ▪ as well as macerated him with pain ; had they not put him as well to an ignominious , as an irksome death , envy would have seemed too dull , and too cool a persecutor . and therefore to expresse the zeal and activity of their cruelty , it is not said here , they slew , but they crucified him , that is , they inflicted on him the extremity of shame , sorrow , death . to a person of honour , and especially to the fountain of honour , to a king , shame and dishonour , it is bitterer then death : so that indeed it is hard to say , whether the disposition to , and manner of his death , was not more affliction to the king , then death it self : for if we look upon these three particulars ( though we must passe over a thousand bitternesses : ) 1. what was done before they brought him to the court of justice ? 2. what was done there ? 3. what after sentence ? we shall finde there was nothing done , but what speaks tyranny and malice . for first , to take off the appearance of their envy , and to make malice seem zeal unto the publick : behold the king must be brought as a prisoner to the barre , and as a malefactor before the court of justice : but if we observe the tryall , we shall finde nothing but envy and malice in it . for in a place i now cited , mat. 27.7 . i shewed unto you how the priests and elders took counsell against jesus to put him to death , before ever they brought him to the court of justice , before ever any processe drawn , or witnesses found out , the priests and elders had resolved upon the question , they sate in councell , and had agreed , the king must die , the president must and should give the sentence of death upon him : so that indeed the bringing him before a judge , the bringing the king before annas , caiaphas , herod and pilate , this his appearance at four severall courts , it was only to put a faire face upon an ugly sentence , it only was , by the mockery of justice to cloak the cruelty of malice ; for before ever he came thither , the councell had determined , jesus their king must die . secondly , see the carriage of the businesse when it came there , and we shall finde that he was not tryed by any course of law , or by any legall principles : for if we look upon him as before caiaphas , before the chief priests and the elders , mat. 26.59 . we shall find that all his judges were parties , for the scripture expresly saith , the chief priests and elders , and all the councell sought false witnesse against jesus , all the councell , all that sate his judges , or that did rise up in judgment against him , they conspired and plotted how to put their king to death ; or look we upon him as he stood before pilate , before the president , and we shall finde it was the multitude , it was the tumult , it was voices , not law , that carryed the cause against him . when pilate saw that he could not prevail any thing , but that rather a tumult was made , mat. 27.24 . then he released barabbas , and delivered jesus to be crucified ; tumult and votes , not law or justice , brought the king unto his crosse . indeed in the 25. ver. of the said 27. chapter of st. matthew it is written , then answered all the people , his bloud be on us , and our children ; the chiefe priests and elders , the prime and close managers of this designe , they interest and intitle the people to it , as if this had been an act of the whole people , as if it had been the peoples desire to have their king cut off , all the people said , his bloud be upon us , and upon our children . whereas indeed if we look close into the story , we shall find , that had the people been let alone , they would have been as they were some five dayes before , all for the king , they would have prosecuted their former engagement , and have brought their king to his city with safety and honour ; they were more inclinable , as it is in mat. 21. to cry hosanna , then crucifie , and had rather have strowed their garments in his way , then have imbrewed his in bloud : mat. 27.20 . the chiefe priests and elders perswaded the multitude , the leaders and commanders they over-ruled the people ; yea if it were as hard to get into pilates , as it was into caiapha● court , there might then be more , or at least but few present at his tryall ▪ but such who were the creatures and followers of the chief priests and elders ; for you shall finde in the 18. of saint john and the 17. verse , that the doore was shut , and sain● peter got not in , but upon the interest of st. john ; and no wonder if they spake as they were taught , crucifie him , crucifie him : yea , st. peter in acts ▪ 3.17 . imputes it to the ignorance of the people , which pilate flatly layes to the fury of rulers ▪ and indeed , no people , nor rulers , but were extreamly ignorant of what they did , when they did this , the foulest of attempts , crucifie their king . thirdly ▪ as you have seen what they did before they came unto the court , and how things were carryed there , even so if we look upon what was done after sentence , we shall finde nothing but cruelty , nothing but a studiyd mixture of infamy and sorrowes . and this wil appear from these two things , 1. the place . 2. the instrument of his death . first , the place , jerusalem , the royall city , the city of david ; and must it not needs be an aggravation of shame , and sorrow for the sonne of david , for the king of sion , there to lay his head upon the block , there to wear a crowne of thornes , and there judicially to be put to death , where he , and he only should have sate upon the throne ? indeed it was not done before his palace , it was not done before his own doors , but it was done in occidentali parte , it was done in the west part of the city , it was there done where it might bring most disgust and distaste upon him . mans calvariae , id est decollatorum , mount calvary , that is , according to jerome , the place of common execution , the place where malefactors were beheaded ; now there where that same day a couple of theeves were to be put to death , there , and in the midst of them ( as if he had been like to one of them ) as a tyrant , a traytor , a murtherer , and a publick enemy , they crucifyed their king , and they put to death even the lord of glory : so that indeed , not only the place , but the very instrument of his death , that he should be nayled to the crosse , be numbred among transgressors , and dye a malefactor , this is to a king , to a righteous innocent king , a thing bitterer then death . secondly , and in a word then to conclude this point , when the jews were so rebellious as to conspire and attempt the killing of their king , they added this wickednesse above all , they killed him after the most ignominious way , after the most irksome and tedious invention , that those times had . they were not so mercifull as to lay an axe unto his throat , or a sword unto his heart , but in the places most remote , in the hands and feet , where they might multiply anguish , and not hasten death ; where they might wound , but not kill ; where they might afflict , but not dispatch ; there they tormented , there they tortured , there they studyed to grieve and vex his righteous soul : so that of all the sad spectacles under heaven , of all the cruelties that ever the beasts of the people presented to the world , there is none like to oppressed majesty : never is ambition , envy , malice , or what brutish affection soever so predominant , never is rage and fury so highly , and so full fed as when it drinks the bloud royall ; so that the saddest object that was ever yet recorded , it was this in my text ▪ the betraying , the buying , the arraigning , the deriding , and the crucifying of their king . pilate abhorred and yet gave way unto it , the jews denied and abju●●d it ▪ yet did it ; they were ashamed to own ▪ yet not affraid to act the villany , shall i crucifie your king ? saith pilate , and do you think we would ? say the jews . we have no king but caesar . a plain evidence that it was fear , passion , envy , which against all conscience , law , right or reason , thus barberously used a king : so that all now remaining , is to see what use we should make of it , and that i shall dispatch under these three heads . 1. it should teach us to be patient . 2. it should teach us to be charitable . 3. it should teach us to be penitent . first , it should teach us to be patient , looking in all our crosses and troubles on a crucified king . well known is that motto , bona agere , & mala pati regium est , to do good , and suffer evill , it is a royall , and kingly part ; and indeed never did any king so act this part , as the king in my text ; for if we look upon his concessions , and acts of grace , we shall find that they were beyond all that were ever granted . and on the otherside , if we look upon the injuries and indignities he suffered , if we look upon the provocations , and vexations , the insolence and malice , jealousies and feares did heap upon him , we shall finde him a patient beyond president , so that indeed it is hard to say , whether this king did more good , or suffered more evill for us ; such good he did , that except the integrety of his soul , he sacrificed all the rest . such evill he endured , he lost but all which man could deprive him of ; such good he did , that preserving what might make him a saviour , he gave up even all , as he was a soveraign ; such evill he indured , that those very wretches , for whom he suffered , triumphed in his miseries , and ( though his subjects ) gloried to insult upon him . so that indeed there cannot be an exacter piece of patience then this harrowed and crucified king : 1 pet. 2.2 . christ suffered for us , leaving us an example , that ye should follow his steps . our king not only suffered for satisfaction , but also for imitation ; so that indeed we are not only to look upon him as a saviour , but also as a sufferer ; not only who suffered for us , but also as one who made himselfe an example to teach us to suffer ▪ and indeed in what can we suffer , in which we have not him for an example ? honour , freedome , estate , friends , life , these are the darlings that we dote upon ; and in which of these can we so deeply suffer in , as our king did ? in honour we cannot , for his is the throne , and ours but the footstoole ; he the fountaine , and we but the wast of his fulnesse . and yet in point of honour never was such a sufferer as he was , and indeed they could never have made him such a sufferer , had they not first wounded , and devested him of his honour : we shall see in num. 16. that grand and first conspiracy of corah , dathan , and abiram , it began with aspersions , and calumniating authority , vers. 3. ye take too much upon you , they endevoured to make moses and aaron appeare tyrants , and usurpers upon the people : even so when the jews had a designe and a desire to crucifie their king , the first thing they endevour is , to make him odious , and to lay ( they care not how false , so prevalent ) treasons , misdemeanours , or any things hatefull to his charge , john 2.17 . of whom it is there written , the zeal of thy house hath eaten me up , even him they accuse and traduce unto the people , as one who would destroy the temple . he of whom it was written , by me kings reign , he who gave it in expresse charge , matth. 22.21 . to give unto caesar the things that are caesars , yet even he , luke 22.2 . stands there indicted for forbidding tribute to be paid to caesar , and for being no friend to caesar . he who indeed was ipsa veritas , truth it self , him they charge as an impostor , or a deceiver ; he in whose mouth there was found no guile , he who was as a lamb with out spot , even him as a malefactor and a villain , they deliver up . he who was the only one to save , him they traduce , and charge for the perverter of the people . now i beseech you , which of us should not with al● patience heare , and bear the calumny of the people ? which of us shoul● no arme against accusations , slanders ▪ and evill tongues , when you see the king of glory , the king of righteousnesse , the king of peace , he had his honour laid in the dust , and had those things , which he never thought ▪ much lesse did , laid to his charge . are we accused for popish perverters of religion , and as a roman party ? it is no more then our king was , who was charged to destroy that temple , of whose least profanation he was extreamly zealous . are we defamed , reviled , persecuted , and undone , for what we never either thought or did ▪ 't is but our kings cafe . should we be mocked as fools , spit upon as jews ▪ whipt as rogues , boxt as boyes , and all this injuriously too ? yet in all things we have a royall president , a king , and the best of kings suffering all this . so that in point of honour , never was a greater violation then what he suffered ; first the funerall of his honour , and then the obsequies of himself . again , as dishonour , even so restraint , it is a pressing grievance , especially when the estate that should sweeten , and the friends that should comfort , are taken also ; and yet if it please god to put us to it , it is no more then his own son , no more then his own anointed , no more then the king endured . in the 18 ▪ of john , ver. 12. the band , the captaine , and officers of the jews , took jesus , and bound him ; the souldiers not only took , but bound the king ; not only so , but so disquieted him , that as if they had a desire to have distracted him , they suffered not his eyes to sleep , nor the temples of his head to take any rest : yea , not only so , but they crowned him with thornes , and so amazed him with cruelty , that had not he been more king of his passions , then of his subjects , miseries and sorrowes would have prevented the court of justice . nor do they only take his freedome , but his revenue also , dividin● his garments , as 't is in the 23. verse ▪ and casting lots for his coat . as fo● his allowance , we can read of nothing but gall , and vinegar ; they fed hi● with nothing but reproach , scorn , an● the bread of affliction ; yea , where● ordinary and common prisoners hav● the comfort of their friends , of the twelve , till after sentence we find no● so much as one , ( not so much as 〈◊〉 chaplain with him . ) so that inde● as a great aggravation of his misery and as a considerable augmentatio● of his sorrowes , the prophet in hi● person saith , isa. 63.3 . i have trod 〈◊〉 winepresse alone , and of the people the● was none with me : none who woul● carry comfort were suffered to have a●cesse , or addresse unto him . so that indeed , there was never such a captivity , never such a restraint , as this poor king had . and therefore , should any of 〈◊〉 come to that sad condition , as to lo●● freedome , estate , and which is bitterer , the consolation of our friends ; let us still remember the son of god , the son of david , the king of glory ●ndured all this . and yet there is a greater evidence ●f his patience , then all this ; and ●hat is , in this last act , in his so patient ●ubmitting to an unjust sentence , in the meek resignation of his sacred majesty to the stool of wickednesse : ●ohn 18.6 . he no sooner said to the ●arty that came to look him , i ●m he , ●ut for all their swords and staves , ●hey went backwards and fell to the ●round : a plain evidence that he ●ad power within to have blasted ●heir enterprise ; but when he saw it was gods will that those savages ●hould be his instruments , when he ●new his hour was come , then see his patience , he drinks the cup , carryeth ●is own crosse ; and when he came to calvary , when he came to that west where the sun of righteousnesse was ●o set , he laid his head upon the block , ●●retching his armes at length , and so 〈◊〉 a sheep to the slaughter , yeilds without murmuring to be made a sa●rifice : so that if this example will ●ot , i know not what can move us to ●e patient . mat. 10.24 . the disciple is not above his master , the servant above his lord . if then the king be bound in chaines , why should the nobles murmur at linkes of iron ? if the king , the royall heire , be cast ou● of his inheritance , out of kingdome● why should subjects repine and fre● at meaner losses ? if the king were left comfortlesse , and trod the wine-presse alone , what sorrow can befall us which is not of meaner consequence ? in a word if the heaven● have joyes and recompence enough for a suffering king , if to go from a corruptible to an incorruptible crown , be an advantagious change ▪ there can then be neither pleasure ▪ nor honour , nor any profit in thi● world so desirable , but it may an● ought to be patiently lost , for god glory , and the preservation of a goo● conscience . for therefore also migh● our saviour die a king , to teach u● that no person is too great to suffe● for gods sake ; no glory , no reve●nues , no treasure , no not the crow● it self but is inferiour to a conscience : st. paul , heb. 12. after he ha●●pent a long series of examples as the most prevalent of all presidents , heat ●ast brings in the sufferings of the king ; exhorting in vers . 2. to look ●nto jesus the author and finisher of our faith , who for the j●y that was set be●ore him , endured the crosse despising the ●●ame . and indeed it was to no end after ●im to bring any , for he was the su●reamest of all sufferers ; so that what ●olomon ▪ eccles. 2.12 . sayes of the action , the same may i say of the passion of a king , what can the man suffer , that ●uffers after the king ? behold then a suffering king , ●uffering in the strength of his years , 〈◊〉 umbilico terrae , in the midst of the world , in the midst of his king●omes . behold john and mary , and what ●riends he had helplesse spectators , ●ehold in luk. 23.48 . all the people ●hat came together to that sight , be●olding the things which were done , ●●ote their breasts : and yet behold or all that , some of his subjects such ●nsolent revolters , that they exalt ●nd triumph over their king , living , dying , dead ; living , as you have heard , they accused him for a malefactor , and what not ? dying they upbraided him , and mocked , saying , mat. 27.42 . if thou be a king , shew thy selfe : dead , they insulted , saying , ver. 63. impostor ille , we remember that that deceiver said while he was yet alive , after three dayes i will rise . come then in these sad times what crosse may come , be it the losse of credit , freedome , goods , friends , life , we have a patterne , and we are bound to look upon it ; for , saith the apostle , heb. 12.3 . consider him that indured such contradiction of sinners ; consider what the king suffered , and be thou patient . the second use , as the consideration of a crucifyed king , should move us to be patient , the disciple not being above his master ; even so , if we survey the patient , we shall finde an example as full of charity as of patience , luk. 23.34 . father forgive them , for they know not what they doe . love and charity , st. james cals them , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , james 2.8 . the kingly , the royall law ; and indeed the king in my text , as an employment truly regall , fulfilled it to a title , and for proofe i shall need appeal no further , then to these his last words , father forgive them ; them , who ? those even under whose tyranny i now suffer , those that have been the causes , and contrivers of my death , those who have flead my skin , those who have furrowed my back , those who with thornes have crowned my head , those who with their nailes , wounds and crosses , have brought me to this present extremity , even them , forgive them , o my father . nor only doth he pray but plead for their forgivenesse , for he not onely saith , father forgive them , but therefore forgive them , because they know not what they doe . should we look into our own souls or almost into any but a royall breast , we shall finde another accompt , another temper ; for we do not use to extenuate , but to aggravate our injuries , we do not use to excuse but to accuse our adversaries ; what was done casually , we are apt to say was done purposely , and what was done ignorantly , we are apt to say was done wilfully : whereas if you look upon the carriage and charity of the king , you shall finde him so far from heightning , that he lesseneth all his injuries , forgive them , for they know not what they do ; what pilate attributed to envy , the king extenuates and imputes to ignorance , forgive them , for they know not . and indeed subjects do not know what it is to take away a king , — rege incolumi mens omnibus una est , amisso ruper● fidem : look what the poet sayes of the king of bees , the same is as true of the king of men , in his safety lyeth theirs ; for though the crown be to him that wears it a wreath of cares , yet to the subject it is vinculum pacis , his bond of peace : the hive , so long as the king of bees reigneth , it aboundeth with honey , abides in safety , every , even the poorest bee enjoyes its cell ; no plundering droans , no sequestring hornets , no dissension while he is in power , but ( amisso ) take him away , then it just happens to the poor bees , as it did to the subjects of this despised king : mat. 26.31 . smite the shepherd , and the sheep shall be scattered ; crucifie the king , and farewell the kingdom ; so that very well might the soveraign say , they did not know what they did , when they thus barbarously murthered and slew their king , father forgive them , for they know not what they do . and have not we here a lesson well worth the learning ? shall god and the king be charitable , and shall not we ? shall they forgive , and we persecute ? shall they be mercifull , and we tyrants one to another ? it was worthy a king , and a king worthy our remembrance , who said , i thanke god , i never found but my pity was above my anger . had not the king in my text been a king , whose wrath was much below his pity , of all men we had been most miserable . if so then we would have that in us , which we commended in others , that in us which we glorifie in our king , we must then not only magnifie , but imitate our king ; we must judge charitably , forgive heartily our very enemies . our late kings charity perswaded him , that it was not his person but his errors , which his subjects rebelled against ; it was not their malice , but their scruples that put them upon it ; just like the king in my text , rather to weaknesse then wilfulnesse , rather to infirmity then to obstinacy , rather to ignorance then envy , he imputes the high miscarriages against him , father forgive them , for they know not what they do . i shall conclude this point with that heroick , and remarkable death of phocion in plutarchs moralls , who when his citizens had brought him to his last draught , a little before he took off his hemlocks , they asked him if he had any thing else to say ? whereupon addressing his speech unto his son , he thus said , i charge thee , and beseech thee , not to carry any rancor and malice in thy heart to the athenians for my death ; he charged him as a king , and besought him as a father , to bury all injuries in the grave with him : his last memento , his last remembrance to his son , was , remember thou revenge not . now if magnanimity in a heathen did this , what should charity in a christian , especially being animated with such royall presidents as we are ? though our blessed king in my text , suffered such indignities , even the foulest that malice could impose on majesty , though they spit upon him , whipt him , and upon his very crosse derided him , yet in the bitternesse of that pain , behold his charity , father forgive them . and so i passe to the last use of this point , and that is , that it should make us penitent ; for it will appear , that it was not his , but our sins ; not his , but our enormous crimes that crucified the king : 1 sam. 12.25 . the prophet tels the people thus , if ye shall do wickedly , ye shall be consumed , both you and your king ; not only ye , but your king , so that you see the wickednesse of a people may be the cause of a kings destruction : if you do wickedly , not only you , but your king also shall come to ruine , ye and your king shall perish . and indeed , which of us that is a christian , doth not know that the king in my text , was not only slain by , but even for his subjects : isa. 53.3 . he was wounded for our transgressions , he was bruised for our iniquities , yea in vers. 7. he was cut off from the land of the living , but still it was for the iniquity of his people , for i● straight followes , for the transgression of my people was he stricken ; yea , not only of this king in my text , but also of that good young king josia : in the vulgar latin it is thus written , lam. 4.20 . cap●us est in peccatis nostris , the anointed of the lord is taken in our sins , for the sins of the people god took away their king . so that the losse of king , and a good king , may very well call for penitence . that sad book of the lamentations , it is conceived to be principally penned for the slaughter of their good king josiah , for it is said , 2 chron. 35.25 . behold they are written in the lamentations , the lamentations made for their good king they are upon record , for indeed his losse was , as it appeares in the next chapter , the forerunner of the losse of all . the king in my text ( our blessed lord and saviour ) when he had his crosse upon his back , he was more troubled with the foresight of the misery of his people , then with his own death ; and therefore saith , in luk. 23.28 . daughters of jerusalem , weep not for me , bvt weep for your selves ; weep not for me , saith the king , for i am passing unto glory ; where i go , no disturbance can be , no distu●bance in the world , but to you the daughters and inhabitants of jerusalem , to you my death is the ●arbinger of many deaths . for in the 29. vers. behold the days are coming , in the which barrennesse shall be held a blessing ; in which you will hold it easier to lie under the weightiest mountaine , then under the burthen of my bloud . you will rue the time , that ever you crucified your king : and therefore , weep not for me , but for your selves . and indeed , good kings are sure survivors must feel their losse : good kings are sure they passe to peace , but seldome or never leave peace behind them . and therefore the taking away of a king , a good king , cals for penitence , and especially the taking away of this king . in the fourth verse of our present chapter , behold saith pilate , i bring him forth unto you , that you may know i finde no fault in him ; a faultlesse king cannot be put to death without a fault : would you know then whose fault it was ? it was pilates fault , it was the jews fault , it was the gentiles fault , yea , which is more , it was thy fault , and my fault , it was the fault even of us , who live at this day , our sins as well as his subjects voted him to death . it was our pride that brought him into derision , our covetousnesse made him poor , our pomp that stripped him , our wrath that wounded him ; it was our drunkennesse that made him thirst , our lust that procured his thornes , our riot that drew his bloud : so that indeed it concerns not only the jews , but even us also to be penitent ; it concernes not only his immediate persecutors , but even us also to be humbled , and be cast downe for the death of our king ; for not his enormous crimes , but the rebellion of his subjects brought him to his end : act. 3.19 . when saint peter had laid before the jewes the murther of their king , he exhorteth them in these words , repent ye therefore , and be converted , that your sins may be blotted out ; no way to be delivered from the bloud of their king , but by penitence : they must repent that ever they voted , repent that ever they apprehended , repent that ever they arraign'd , condemn'd , and crucified their king . pilate in all em●nent languages proclaimed their guilt , hebrew , greek and latine spoke their shame ; but not a declaration in all the languages under heaven , not all the oratory in the world , no not any thing in the world but what st. peter specifieth , nothing but acknowledgement , nothing but repentance can purge this guilt ; repent therefore and be converted , that your sins may be blotted out . the way to change our guilt into an interest , the way to avoid the curse , and procure the blessing of this bloud , it is to be truly penitent , to be heartily sorrowfull , to be grieved and pricked at the very heart , that we have done that , for the which royall and divine majesty did so deeply suffer . nor only must we repent , saith st. peter , but convert also ; that is , we must set the king upon his throne , we must , as saint paul renders it , 2 cor. 10.4 . pull down all strong holds , cast down every imagination , and bring every thought to the obedience of our king . for he who was despised , rejected of men , even he was the beloved , the anointed of the lord ; he who was insolently ▪ triumphed over , and trampled upon by his subjects , yet even he was more then conquerour ; yea he , who was cut off from the land of the living , even he yet liveth , and liveth the king of glory . so that indeed , unlesse we be converted , unlesse we suffer him to raign over us , unlesse we kisse , reverence , and obey the son , we perish from the right way , we cannot avoid the guilt of his bloud . in a word , to conclude all with that in rom. 8.17 . if so be that we suffer with him , we sha●l also be glorifyed with him ; if the king could not but by sufferings enter into his glory , why should we dream or reckon upon a smoother way ? if he through thorns and shame , through anguish , sorrow , and shamefull death ; if he through bloud , even his own bloud , was forced to march unto his throne ; how can we hope to sit on thrones , unless we will trample on thornes ? no crosse , no crown . it is enough for the servant to be as his lord , enough for christians ( since their king before was not ) even after death to be glorious . and indeed , did we as he so look upon the joy that is set before us , as to spurne at the splendid vanities of this world , had we an eye piercing into the heavens , we would then , as did he , indure the crosse , and despise the shame ; we would not then to go to god much fear or care what man can do unto us . let us then in all our sorrowes , all our sufferings , in all the changes and chances of these sad times , remember we are the professed servants of a crucified king ; of a king , who as to the immaturity , injustice , shame , scorn and cruelty of his death , suffered more then we can fear , and all this to take away the sting of our sufferings , to teach us looking upon him not to fear to suffer ; to teach us that his sufferings are the sanctification of ours ; to teach us not to value our bloud in his cause , who was pleased to shed his upon the crosse for us . to that king then , who bore our shame , let us asscribe al honour ; to that king that bare our sorrowes , let us give all praise ; to that king who gave his life for us , let us give up our lives ; so shall we , who believe him crucified , behold him glorified , and out of his fulnesse receive such a glory , as shall never be taken from us . which he vouchsafe , who was crucifyed for us , jesus christ the righteous . to whom be all honour , and glory , now and for ever , amen . the grand conspiracy of jews against their king . a demonstration of the highest insolencies proceed from men of the lowest and most base extractions . the husbandmen kill the sonne . vine-dressers kill the heire . peasants kill the lords anointed . virg. aen. 12. v. 236. nos patria amissa dominis parere superbis cogimur — herc. oet. . ad fin . act. 2. o quod superbae non habent unquam domus , fidele semper regibus nomen — london , printed by e. c. for r. royston , at the angel in ivie-lane , 1654. herc. oet. . ad fin . act. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — homer . iliad . 7. de foeminis capt. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i. sins of ignorance , sins of knowledge , some wittingly and some unwillingly , put the heir to death . ii. persons eminent either for honour , or holinesse , they are the most liable to envy , spleen , hate and malice . the heir in whom honour and holinesse met in a most eminent degree , him above all others , did the husbandmen put to the most ignominie , and most affliction : lam. 1.12 . iii. since covetous and ambitious persons fear no difficulties , the conscientious and religious should much lesse do it . iv. all conditions are comprehended under coloni , to teach that all have somewhat so to husband , as they will answer it to god himself . v. combined wickednesse and united malice produceth strange villanies , what great great things then might united devotions , and an associated piety bring about ? vi . deliberation and reasoning within our selves , and among our selves , more requisite in religion , and what concerneth god , then in rebellion and murdering of the heir . vii . sin must be nipt in the bud , for incredible even to sinners themselves are the mischiefs , to which a prevailing wickednesse may bring , witnesse hazael , david , the husbandmen in my text . serm. iv. preached , 1649. luke . 20.14 . this is the heir , come let us kill him , that the inheritance may be ours . in this parable you have the character of as good a lord , and of as ungratefull a people as ever lived ; a lord , who for the good of his vineyard , and for the welfare of his people , did all that could be done : and a people , who for the ruine , dishonour , and disadvantage of this good lord , most unthankfully did no lesse , then even all they could doe . the good endevours of the lord , you may read in these words , o inhabitants of jerusalem and men of judah , judge i pray you between me and my vineyard ; what could have been done more to my vineyard that i have not done to it ? the good lord , though indeed our god and our king , he puts himself upon his people , he would have the vineyard , to say whether he had not done his part ! and indeed , for a thriving vineyard , or for an happy people , what had he not provided ? what had not he condescended to ? a good soil , heaven watered not a better : a good fence , for no nation better laws : a strong tower ; no church better ordinances . and , ( to keep a right understanding between him and his ) messenger after messenger , prophet after prophet , yea he sent his own son to compose all differences . but see the rebellious ingratitude of an ungodly nation ; that lord , who crowned their earth with fatnesse , him they crown with thorns : that fence , which for their security this good lord planted , they pull up ; that tower , which this good lord fortified , they dismantle : those messengers which this good lord sent , them they murder ; yea , to himself , who gave them wine , they give gall ; and even him who kept every one of them peaceably under his own vine , even him they maliciously and treacherously cast out of his own vineyard ; for so it is in the very next verse , they cast him out of the vineyard , yea they said — this is the heir , come let us kill him , &c. in which words these generals are considerable ; 1. a confession . this is the heir . 2. a combination . come , let us kill him . 3. an ambitious instigation . that the inheritance may be ours . in the confession these particulars . 1. who this heir was ? christus domini , — the lords anointed . 2. what he was heir to ? a kingdome at least — rex judeorum . in the combination . 1. the quality and condition of the combiners , agricolae . coloni . tenants . husbandmen farmers . 2. the manner of their combining — they associated — come . 3. their consultation — they reasoned among themselves . 4. their conclusion . let us kill him . in the ambitious instigation . 1. an acknowledgement of the heirs just title — no feoffee in trust , no elective owner but an inheritance . 2. a resolution to make themselves successors to what he was heir — that the inheritance may be ours . first , we are 〈◊〉 to begin with the confession , this is the heir . whether we look into the acts , or into the epistles of saint paul , we shall finde there was in this great businesse , in the making away of this heir , and in the making away for his inheritance , two sorts of people ; one whose originall designe it was , and others who meerly through credulity and ignorance were engaged in it . 1 cor. 2.8 . had they known it , they would not have crucified the lord of glory : and i wot ( now brethren ) through ignorance ye did it , as did also your rulers . whether we look upon the princes and lords of israel , or whether we look upon the vulgar and commons of the land , some of both the apostle doubteth not to say , through ignorance they did it , some of either knew not that that was the heir . but as some knew not , even so my text positively affirms of other some , they knew it well enough ; for they could directly say , — hic est haeres , this is the heir ; this is the person that is most considerable , this is he that must be remov'd , this is he that must be caught . our plots are vain , the dominion and inheritance cannot be ours , unlesse this , this the heir be taken away . point . 1 the lesson then for our instruction is , that there are sins of ignorance , and that there are sins of knowledge ; sinnes of infirmity , and sinnes of obstinacy ; some wittingly , and some unwillingly killed the heir . some resolv'd to do it , though they knew it ; some others indeed did it , but they knew not what they did . now it would seriously be considered , whether the sins that we do commit , yea and have committed even against the heir , gods anointed , be sins of ignorance , or sins of obstinacy ? whether we sinned against this heir , as not knowing of him to be our soveraign , or because we knew to do our duty , might be a crossing of our lusts , and an undoing to us . nicodemus and joseph of arimathea , these both knew and were well enough informed , that this was the heir , they knew he was the king of israel : but such was the fear and awe of the jewes upon them , that they durst not appear for him . they durst not confesse and say , this is the heir , for though joseph consented not to his death , yet we never finde that in his life he durst shew himself cleerly on his party . indeed nicodemus once gave him a visit , but it was in the night , as if it had been a work of darknesse to adore the light , or an act of rebellion to do homage to his king . the rulers , lords , and councell of state , what by his declarations published by his prophets , treaties with him , and answers from him , they were so far convinced , that even at their very councell-table , they were forced to say — if we let him alone , all men will believe on him ; yea so great and clear was the manifestation of his worth , and wisdom , that so far were the people undeceived , that even they cryed out , bene omnia fecit ; he hath done all things well . so that though ignorance in some might abate more then in some others , yet so clearly were most convinced this was the heir , that the guilt of wilful murther it came heavily even upon the whole nation . it would then by us be seriously and timeously considered , whether those sins will be allowed as sins of ignorance , which we act against knowledge ? or those sins of infirmity which we act meerly to save a peny , or to satsfie a lust ? this is the heir . as the ungratefull husbandmen could not but confesse , this whom we intend so much mischief to , and dishonour against , is the heir . even so , which of us is it that cannot say , this is the will of god , thus god will have it ; and yet for all that , as the husbandmen against the heir , even so we rebell and engage even against gods will . this is the heir , and this heir he was christus domini , the lords anointed , for this is that heir of whom it is written , heb. 1.2 . in these last dayes he hath spoken by his sonne , whom he hath appointed heir of all things . this is that sonne and heir , who is said to be the lord , the christ , the anointed of god ; and indeed his being thus , his being gods anointed , his being such an heir as had no superiour but his father , no equall upon earth ; his being such an heir , as was next and immediate under god , such an heir as was not simply the landlord , but the king of the vineyard , the covenanting and combining and making an head against such an heir : this , this is the treason , the villany , and the abomination in the text . so that the point for instruction may be this , point . 2 persons eminent , either for honour or for holinesse , they are ( of all other ) the most liable to envy , spleene , hate and malice . vncti domini , the lords anointed , priests , and princes , they are of all conditions most hated , and ( to their power ) most abus'd and scorn'd by vulgar people . psal. 98.1 . dominus regnavit , iraseantur populi , the lord hath raigned ( and as st. augustine infers ) the people are vext , and angry at it . they would not that god himself should be a king ; for the most part , the people are of their seditious temper , who cryed out , all the congregation is holy , all as fit to rule as moses and aaron . homines nulli magis repugnant , quam illi contra quem sentiunt imperium tenere . xenophon long since ( though he excepteth cyrus ) told the world , men are so averse to none , as to him they finde to hold the reins , and to beare rule over them . and plutarch in a tract of his , omni populo inest aliquod malignum , & querulum in imperantes — people are generally malignant and querulous against their governors ; yea , saith seneca — quamvis id agat princeps , ut ne quis merito te oderit , erunt tamen semper qui te oderint . though thou being a prince , dost nothing whereby any one should deservedly hate thee , yet for all that there will be alwayes some that will hate thee . and though our english translation doth not speak it out — tremelius as a text of gods owne word thus translates it , — non esse finem ulli populo de ullo qui praesit ipsis , the people are never content with their governour : and then in his comment addes , — populus , ne quidem in sapiente principe , sive rege , acquiescit , the people will not be content , no not with a wise king . and indeed we have had evidence enough , yea , too much of this truth ; for though the heire in my text was gods owne sonne , of the same essence , wisdome and goodnesse with the father , yet content he could not give you , such discontent the abjects , and his subjects tooke at him , that they fear'd not to say , this is the heire , this is he that stands between us and a kingdome , come let us combine , and kill him . so averse to honour and authority , are an undisciplin'd multitude , that though god send them a king from heaven , send downe his owne sonne to be their king , they will not reverence , nay they will not suffer him so much as to live among them . this is the heire , come let us kill him — secondly , as i have shewed who this heire was , christus domini , the lords anointed , we must now consider what he was heire of . and for that , to any one who please to peruse his writings , there will appeare evidence enough ; for whether we consider his birthright , or his inauguration ; whether we consider what he was born to , or what he was invested with , we shall finde he had a princely , yea , a royall inheritance . his birth-right , that we have in these words , where is he that is borne king of the jews ? he was borne a king , but indeed it was but a petty kingdome he was born to . the land of jury , and the kingdome of the jewes , it was but a small dominion . but if we consider his inauguration , and the additionalls to his birth right , we shall then finde him an heire of great consequence ; for though where his birth-right is spoken of , he is onely stiled king of the jewes , yet if we looke upon his investiture , and gods designation , we shall finde it was not onely the land of judea , but even the whole world was his inheritance . and therefore it is written , the son ( who though born only king of the jewes ) yet haeredem constituit , hee hath appointed , and made him heire of all things . and , aske of me and i will give thee the heathen for thine inheritance , and the utmost parts of the earth for thy possession . so that as the poets fondly intituled a goddess of theirs to three dominions , diana upon earth , luna in heaven , and proserpina in hell ; even so really and truly this heire had just title to three mighty kingdomes ; to heaven , and the inhabitants thereof , by creation ; to earth , and people thereof , by purchase ; to hell , and the vassals thereof , by conquest ; for it is written , jesus knew that the father had given all things into his hands . and yet against a king of three kingdomes , behold a conspiracy , this is the heire , come let us kill him . whence the point of instruction may bee this , point . 3 since the covetous and ambitious feare not difficulties , the religious and conscientious should much lesse doe it . behold in my text a prince of power , a solomon , yea a greater than solomon ; and yea behold the covetous and the ambitious ; they neither feare his power , nor reverence his wisdome ; neither regard his majesty , nor feare his judgements ; but on they go , yea on they so industriously did goe , that notwithstanding he was gods anointed ; notwithstanding their king , notwithstanding so true , and so right an heire , they kill and cast him out of his own inheritance . shall now rebellion be thus active ? and shall religion bee dull and sluggish ? can covetousnesse and ambition so heat and heighten the spirits , that men attain to base ends , will venture through a sea of bloud ! yea , to unthrone a king ! certainly then , to attaine the kingdome of heaven , to be a co-heire with the heire in my text , and to gaine a glorious and righteous inheritance ; this should move the conscientious , and the religious to master all difficulties . for , if the husbandman spared nothing they could doe , to take away the glory , and to take away the inheritance from him , whom they knew and confessed to be the undoubted heire ; what should not we , who are listed under his name , what should not we who glory to be called christians ? what should not we doe to restore the heire unto his owne , and to recount unto christ all glory possible ? i am even asham'd to say it , and yet most true it is , thousands and ten thousands take more pains , and are at more cost to descend to hell , than the most of christians are to ascend , and get to heaven . so that they who injure , wrong , and abuse the heire , they who killed and cut off the lords anointed , they did and doe it a great deale more heartily , than doe we who professe to honour , worship , glorifie , and be loyall servants to him . rom. 8 ▪ 29 ▪ whom he did foreknow he also did predestinate to be conformed to the image of his son — to the glorious and beatificall image of the son , to this we all would and desire to be conformable : but to the passionate image , to the suffering condition of him , to be cast out of our own vineyards for him , as he hath been for us , this we have not christian patience enough to heare of . and yet this ( witnesse st. paul ) even the fellowship of his sufferings , a conformity to his death , as well as to his glory , is to be expected by us . god forbid , god forbid , we should have such difficulties between us and heaven , as necessarily are between husbandmen and a kingdom : and yet , as it followeth , the husbandmen did so combine , and so associate , they mastered all their obstacles . and therefore if we would have a kingdome , and that a heavenly one , we must so resolve , as to master all lets , which the better to incourage us in , we shall passe from the confession to the combination , to see whether this their industrious mischiefe will not shame us into an holy industry . for that husbandmen , men of earth , terrae filii , that such as these should bee able to undermine such an heire ; this must needs inforce an unwearied industry . passe we then to a survey of it , in these words , venite , occidamus , come let us kill him . and here i premised these foure particulars , 1. the quality and condition of the combiners , coloni , husbandmen . 2. the manner of their combining , — they associated . venite , come . 3. their consultation . they reason'd among themselves . 4. their conclusion . let us kill him . first , of the quality and condition of the combiners , and that you have in the beginning of this verse , — when the husbandmen saw him . by husbandmen we must here understand even people of all conditions , and indeed people of all conditions are accessary to the murther of this heire . first , that by husbandmen we are to understand not only coloni , but as the italian , colonelli , not only the base , but the honorable , not onely clowns but colonels , not only the people , but also the priests , this is apparent , for it is written , — the chiefe priests and the scribes the same hour sought to lay hands on him — and that ( as it followeth ) for this very reason , because they perceived he had spoken this parable against them — they perceived that they were in the account of these husbandmen . secondly , not only chief priests and scribes , lords and great ones , but also vulgar and meane ones , the very s●umme of the people were also concerned in it . and therefore you shall reade , — he began to speak this parable , ad plebem ; he spake it to the people , to the vulgar , to the meaner sort . and indeed he very well knew it was their madnesse , that was to compleat this mischief , and their many hands that were to divide this inheritance . point . 4 the point then for our instruction is , that whether high or low , rich or poor , we are in the esteem of god , coloni , husbandmen . that is , every one of us hath somewhat so to husband , as we will answer the husbandry of it , to god himself . viro sapienti vita sua est vinea . every wise mans life and conversation , is a vineyard , whereof the heire in my text is and ought to be the lord ; so that indeed unlesse we bring forth fruit to him , unlesse we yeild to him the due harvest of tribute , honour , and obedience , unlesse our lives be such as speak his glory , we can scarce avoid the very guilt in my text , which is the casting him out of his own . for , though the heire in my text , and the lord of our vineyard , is now taken away and in the heavens , yet he may be , and daily is , cast out of his vineyard ; for if we obey not whom he hath appointed to succeed him ; if we obey not his lawes , and so order our lives ( which are his vineyards ) as he hath given in command , what doe we but cast him out of his vineyard ? if our obstinate wils , like those rebellious citizens , cry — no●umus hunc regnare , we will not that he rule over us , but we will be laws unto our selves , are we not then resolv'd to be the lords , and no more the husbandmen ? again , that all conditions are couched under this homely appellative , coloni , husbandmen ; this should teach us , that the proudest , and the highest of us are but in a subordinate condition ; we are not pares , we are not peers , we are not equals , we are not co-ordinate with the heire of the vineyard ; for we are coloni , the husbandmen , but the heire he is dominus vineae , he is the lord of the vineyard . lastly , whereas the lord when he spake this parable directed his speech , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to the plebeians , to commons , to the vulgar ; a reason of this may be , because they are commonly sensible of no● injury but their own , at least of none above their own . like that rich churle nabal , they are ready to say , who is david ? though david gods anointed , was a protection , and a wall of defence unto him , yet when david was in distresse , so little was this clown affected with the sufferings of a king , that you shall finde he prefers his sheep shearers before a soveraigne ; he would not spare of what he had provided for them , to give part unto a king . and just so it was with the hinds , and husbandmen in my text ; of the heire , and of his sufferings ; of the lord , and of his losings ; of the sonne and of his losses , the husbandmen , the farmers , the occupiers and tenants to the vineyard they had no regard . yea , as if the very demand of rent it selfe had beene a grievance , when the heire came in person to demand his due , they presently combine and say , come , come , this is the heire , come , now , this is the time ; now we have the heire in our power , now or never is the time to make us a free people . and this is the second considerable in the combination , they associated , venite , come . and indeed without an association it could never have been done . for so just an heire , one who could doe nothing to forfeit his inheritance ; so great an heire , one who had no judge upon the earth above him ; so strong an heire , as had the power of kingdomes in his hand ; so wise an heire , that they trembled to treat with him ; being ( as it is ) astonished at his understanding , and answers , — such an heire could not be robbed of his birth-right , nor deprived of his inheritance , but it must be done with violence , and that violence could never had hands enough , without an association . point . 5 the point then for our instruction is , to behold the strength of combined wickednesse . how an united malice produceth strange villanies ? of the devill himself it is observable , though he be the prince of darknesse , and hath in himselfe , a very powerfull malice , yet , even he , unlesse united , cannot doe nigh so much mischief , as in conjunction . and therefore when he hath any notable villany to bring about , when he would effect and do such a master-piece , as this in my text , to disinherit an heire royall , or subvert kingdomes , he then doth , just as the husbandmen in my text did , he associates ; he saith to the discontented and disaffected sons of men , venite , come ; come and joyne but your hands to my head , and we will have our wills , such and such shall not raigne over us . and indeed to such an associate and combined malice , where the devill is the counsellor , and man the actor , god permits a great deale more mischiefe to be done , than he will to a single malice . yea , without peradventure , to an association of villanies ( though all men ) god permits much more than he will to any single tyrant . act. 4.25 . the apostles speaking of the very association in my text , speaking of the people saith — the people imagine vaine things . but when there was to the people an association of great ones — when as it followeth — the kings of the earth stood up , and the rulers were gathered together against the lord , and against his christ : then , as followeth in my text , the father gave such way unto this malice , that they took , yea they killed the heir . the use we are to make of this point is , to take heed that we do not engage , and associate with the devil , that we do not strengthen his malice ; for he was not more busie to bring the heire to his death , then he is at this hour to suppresse his kingdome ; he would not by any meanes that christ should rule , or live within us ; and yet sure we are , if we associate not , the gates of hell cannot prevaile . again , is it so , that an association and a combination in wickednesse strengthens the hands , and impowereth malice ? what then would an association in godlinesse and good things doe ? indeed religion it self , if we attend the word , it is only an holy combination , a religation or obligation to the things of god . should we then but change that wicked venite in my text to that holy venite of the church ; did we but so come , and so worship , and so fall down before the lord our maker , as it behoveth penitents , and a chastised people ; such an association it would move even god himself to be our helper ; such an association it would preserve every man in his vineyard , and restore the right heire unto his own . and so we shall passe from the summons , to the meeting , from the association to the consultation . they reasoned among themselves , saying , this is the heire , come . they reasoned among themselves . their first meeting it is ( as the french ) parlar , to parle , to consult , to lay the businesse ; and indeed as there were many hands to do it , so there was a need of many heads to plot it . and yet if you observe it , they were selected heads , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they reasoned ( not before others of another judgement , or before such as were true of heart , but ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . they reasoned among themselves , when there was none with them , but such as themselves ▪ when they were as in a close committee , then they reasoned upon this matter , then they took it into debate what should be done with the heire . the point then put to the question , and that which they were to reason of , we may finde by the connexion of the precedent to this present verse ; for , saith the father there , i will send my beloved sonne : and then followeth to what end , and that is to see whether they will reverence him , or no ? now upon this they meet , upon this they consult , and in the negative they conclude , and vote they will not reverence . so that their debate and reasonings , was probably upon these two heads : 1. upon what they had done . 2. upon what they were resolv'd to doe : and both these we have within the confines of our parable . first , an epitome of what they had done , we have in the 10.11 . and 12. verses ; and that briefly is , a contempt of their lord , in the abuse of his messengers . and indeed the first step to pull down the master it is to trample upon the minister ; they beat , they put to shame , yea they put to death such as were sent unto them . not onely did they deny their duties , to pay their tribute , and to send fruit ; but as if those whom the father sent , had been so many evill counsellors , they take , and hang them up as male-factors . yea , and that they then doe , when indeed all their messages were messages of peace . now having been not only rebellious in denying their obedience , but also ungratefull , even unto bloud , in the slaughter of the prophets ▪ the husbandmen might very well fall a reasoning what was now to be done , whether reverence , or resistance , whether a submission to the heire ; with an act of pardon and oblivion ? or a proceeding to higher mischieves ? which was to revile , rebell , and to cut off even the heire himself ▪ it is resolv'd upon the question they will owne no guilt ; they will confes● no fault , what they have done , whether in vsurping the vineyard , denying their dues , or butchering the messengers , they will acknowledge nothing . yea , as if the heire had necessitated , and put them upon all these villanies , they resolve further , they will be avenged upon the heire , and that is the second point they reason , and consult about — they reasoned among themselves , saying , this is the heire , come — let us take some order with him , let us so deale with him , that the inheritance may be ours ; so deale with him , that he may be countable to us , not we to him ; in a word , they reasoned , saying — this is the heire , come let us kill him . so that the second and maine part of their reasoning was how to dispose , and order what was requisite to this end ; and indeed this required a great deale of reasoning too . for , if we looke but upon vers. 5 , 6. of this chapter , we shall find they stood in such awe of the people , that they durst not passe a rash judgement , no not upon the baptisme of john , much lesse upon the heire in the text . and therefore they first reason among themselves how to take off the people , and how to make him despicable in their esteeme . and indeed , to summe up that long work in a word , this they did by taking his revenew and his honour from him . for take from the heire his vineyard , take even from majesty it selfe what should support it , reverence and revenew , and then the heire will be lookt upon more like a carpenters son , than the lord of a vineyard ; so that in denying to reverence the sonne , they rais'd a scaffold for the ruine of him : and that 's the consequence of their treaty , after they had reason'd among themselves , they conclude , — occidamus , let us kill him . point . 6 the point for our instruction then may be this , is it so that the husbandmen in my text would not venture upon an act of rebellion , no not upon oppression , nor murther , but they would first meet , reasoning not only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but also {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; reasoning not onely within themselves , but also among themseves ? certainly then , either acts of religion must be of lesse consequence than acts of rebellion , and the things of this world more to be stood upon , then the things of god , or else consideration , deliberation , and reasoning both within our selves , and among our selves , is as requisite in the wayes of godlinesse , as in the wayes of wickednesse . shall the husbandmen reason and deliberate how to doe service to the devil , and shall we think what comes first , or what lies uppermost , good enough to give unto our god ? certainly if an assembly , counsell , and reasoning were found requisite for the disinheriting , and dishonouring of the heire , we cannot be too carefull , too curious , or too considerate when we are about those performances , which must honour , and advance the heire . the husbandmen consulted , and reason'd among themselves how they might kill the heire : much more then concerns it us to reason , consult and study how to get this heire to live and raigne with us . and so i passe to the last act of this horrid combination — and that is the fatall and unparallel'd president and conclusion — occidamus , let us kill him . when cataline was deeply engaged in his conspiracy , he concluded , his ills were such , he could not be safe ; but audendo majora , by attempting greater . the husbandmen in my text , they had committed so many outrages , and so many enormous villanies against the lord of the vineyard , that , as saint chrysostome observes , — quum veniam peccatorum petiisse debuissent , when they should have come humbly to have crav'd pardon for them — just as seditious cataline , scelere certant , they contend in wickedness , and priora ultimis superare contendunt , strive by the last to exceed the former . as cain thought of his sins , even so thought these husbandmen of their exorbitances , such they were as the heire could never forgive , and therefore no safety but by his death , — occidamus , even in our owne defence we must kill him . and indeed from the killing of prophets , to the killing of kings , is an easie progresse . for as god almighty ( for their protection ) thus coupled them — touch not mine anointed , and doe my prophets no harme , even so ( in order to their destruction ) the devill thus : first he teacheth to despise the prophets , and to harme them ; and then , to men th●● flesht , flesht in the scorne and bloud of prophets , such they shall make nothing to touch , yea to cut off gods anointed . luke 13.34 . o jerusalem , jerusalem , thou that killest the prophets , and stonest them that are sent unto thee . — when jerusalem was grown so daring as to kill her prophets , then when the lord of the prophets , when gods anointed , when the heire himselfe came amongst them , they feare not to lay hands upon him , and to say , — hic est haeres , this is the heire , — occidamus , let us kill him . point . 7 the point for our instruction is , that we crush the crocodile in the egge , and that we permit not sinne to grow and encroach upon us : for incredible ( yea , even to our selves ) are these mischiefs which a prevailing wickednesse may bring us to . 2 kings 8. when the prophet elisha told hazael , that the time would come in which he should fire the strong holds of israel , slay the young men with the sword , dash their children . and rippe up the women with childe , hazael was so amazed with this , that he cryeth out , — is thy servant a dogge that hee should doe this ? he thought it was not possible he should become such a savage . and yet when , like the husbandmen in my text , when he had destroyed the heire , and kill'd the king , when he had made himselfe supreme , there was not a supreamer tyrant in the world . in this nation of ours , how many hazaels are there ? how many are there who have acted that , which seven or eight yeares agoe , they would have abhorred to have thought upon ? little did david when he first beheld bathsheba , think upon the murthering of vriah , and yet when adultery had engag'd him , then ( as if necessity had no law ) vriah must die to save his credit . engaged sinners they know not what they doe , they are just like to one who would maintaine a lie , and that cannot be done , but by multiplying of lies . the husbandmen in my text , for as much as their proud soules would not acknowledge and confesse a guilt , there was no way in the world for them to justifie what they had acted , but to act it out ; their swearing , lying , killing and stealing , could not be made good , but by stoning , killing , vndoing and murthering of all gain-sayers . as they dealt with the prophets , so they were forc'd to deal with the son , this is the heir , this is he who will sentence us , if we do not slay him , and therefore occidamus , let us kill him . whosoever then would do his duty , either towards god , or toward man , he must nip in the bud what ever he findes but putting forth against it . 2 cor. 10.5 . the apostle in behalfe of the heir in my text , challengeth length that every thought be brought into captivity ; and indeed unlesse we there stifle it , wickednesse will soon grow to what we never thought it would . eccles. 10.10 . curse not the king , no not in thy thought . had the husbandmen observed this rule , had the husbandmen preserved their thoughts , had they had the son in reverence there , reverend thoughts would have been such a religious curbe , they would never have proceeded to say , — occidamus , let us kill him . but when in stead of reverence , envy , spight , covetousnesse , ambition , and the thirst after kingdomes , had filled their thoughts , when husbandmen , like agathocles , from making pots , began to thinke of making lawes , and from the forg● began to thinke of a throne : no wonder then if they proceed to say this is the heir , venite , occidamus come let us kill him , that the inheritance may be ours . and so we ar● brought to the last considerable , their ambitious instigation , th●● the inheritance may be ours . and here are two points considerable , 1. an acknowledgment of the heirs just title — no feoffee i● trust , no elective owner , — b●● an inheritance . 2. a resolution to make themselves successors to what he w●● heir , — that the inheritance may 〈◊〉 ours . first , here is an acknowledgement 〈◊〉 the heires just title , an inheritance . inheritances they are lookt upon as the best of titles , as including the most unquestionable of all properties . for he who is only a feoffee in trust , he hath only a relative interest , and must be countable to those , for whom he is entrusted : he who hath only an elective and conditionall property , of his property the same may be said , that we proverbially say of service , it is no heritage . but he who comes as heir into a possession , he who holds what he hath as inheritance ; such an one we look upon as an absolute owner , as one who so holds , that nothing but treason or his own exorbitances , can deprive him . 1 kings 21. poor naboth , for as much as his vineyard was his inheritance , ahab ( though a king ) could neither command , nor exchange , nor buy it of him . jezabel her selfe was fain to lay blasphemy and treason to his charge , yea , to take away his life , before the vineyard that was an inheritance could be gotten from him . whereas then the husbandmen in my text , acknowledge the person whom they killed to be an heir , and his vineyard to be an inheritance . the point for our instruction may be this , point . 8 ambition and covetousnesse , as they fear no difficulties , so they stagger at no guilt . those who are resolved to satisfie such lusts , they make no conscience of any wayes , nor do they scruple at any wickednesse . the inheritance in my text i have shewed unto you , it was not lesse then a kingdome : now in a kingdome the two main things considerable , they are these , power and profit ; and both these the husbandmen confessed were none of theirs : both the militia and the reditus , both the tower in the vineyard , and the fruits of the vineyard , they acknowledge to be the heirs , yea , they acknowledge it to be the heirs inheritance , to be undoubtedly his . and yet , so ambitious are they of the power , and so avaritious and covetous of the profits , that though his , and though his inheritance , they thought it fit , and were resolved they would have it from him . and when thus resolved , no guilt , no villany , no not bloud it self shall be scrupled at ; occidamus , let us kill him , that the inheritance may be ours . the poet could long since say , — quae reverentia legum , quis metus , aut pudor est unquam properantis avari ? the covetous , and such as are resolved to enrich themselves , they neither reverence the lawes , fear god , nor have any shame or honesty in them . just like the husbandmen in my text , who though they knew the heir , and knew his title , knew what was his , and how it was his , yet against all the law of man , against all the fear of god , yea , against all common shame and honesty , they are resolved to cast him out of his vineyard , to seize what they acknowledge his , yea , his inheritance , and to hold it as it were their own . as covetousnesse , even so ambition , it driveth thorough all enormities : for as the disciples , who that they might fit highest , and nighest unto the heir in my text , resolved they would be baptized with any baptisme , and drinke of any cup : even so they , who are resolved to build their neasts , on high , they who are resolved to make themselves greater and higher then god would have them ; oathes , titles , laws , conscience , or what ever barres a good christian , they must all be held as almanacks out of date , as trifles , and not to be stood upon by such as they are . it is reported of agrippa , the mother of nero , that she was so highly besotted with the ambition of having a sonne to be an emperour , that she poysoned her husband , and cared not herself for to be killed ; so he might reign . if now ambition to make way for another , can make the wife to make away her husband , be content her self for to be murthered ; no wonder then if the husbandmen in my text , that they themselves might reign , and they themselves might have the inheritance ; no wonder if they , that the vineyard might be theirs , reasoning among themselves , concluded , saying , this is the heir , let us kill him , that the inheritance may be ours . ambitious and covetous wretches they know not godlinesse , but gain , nor care whose that should be , which by craft , or power , they can make their own . be it an inheritance , and be it known to be so , yea , be it , his inheritance , who is immediate heir to the almighty : be it the inheritance of gods anointed , even the son of god , yet even his inheritance ( be the guilt what it may be ) they are resolved to make their own ; for though they confesse and acknowledge he had the right and title of inheritance to his vineyard , yet they say , come let us kill him , that the inheritance may be ours . the use we ought to make of this point is , that we be content ( as servants ought to be ) to serve god , in what place , or office he please , and not proudly to thrust our selves into such places and dignities as he never ordained for us , or us for . to be husbandmen and labourers in gods vineyard , to this we have a call , to this we are hired ; but of labourers to make our selves lords , and from husbandmen to make our selves heirs : this is that we cannot do , but by running ( as the husbandmen in my text did ) even through hellish villanies . vos ego pupillos moneo , quibus amplior est res , custodite animas . — juvenal long since observed , when those who had the wardship , and were only guardians to rich heirs , had a desire ( as the husbandmen ) to make the inheritance theirs : then the next thought it was of vipers , mushromes , or some dispatching poysons : they who cannot be content in the conditions in which god hath placed them ; those who will ride as princes , when it is gods will they should walke as servants ; since they cannot reach their ends , cannot feed their ambition , cannot satisfie their avarice , but they must leave the wayes of god , and to gain what the devill proffers , — the kingdomes of the world , and the glory of them , they must fall down and worship , that is , agree to do even whatever he will have them . 1 kings 21. when jezabel without the usurpation of poor naboths vineyard could find no conveniency in a kingdome , this pety covetousnesse it put her upon high designes , for she issued out the kings writs , summons and cals , as to a court of justice , the elders and the nobles , proclaimes a day of humiliation , commands a fast , calls naboth as to a tryall , suborns witnesses , overrules the judges : and all this only with the mockery of religion , and justice , to cloak the cruelty of murther and oppression . now , if the thirst of such a petty thing as naboths vinyard , if the unjust desire but of a garden plot , of a place only to sow herbs in , could move a king and queen , ahab and jezabel , to wash their hands in the bloud of a subject , what wickednesse will they boggle at ? what mischief will they decline ? yea , what abomination will they not act and dare , who strive to make themselves kings , and to share a vineyard , which is rather a kingdome of kingdomes , then a garden-plot ? venite , occidamus , come ( say the husbandmen in my text , in plain english ) let us murther , make away , let us kill the heir . for as he , who would have a golden fleece , must not fear to pill , no , nor if need be , to kill the lamb ; so neither must we the heir , if we would have the inheritance to be ours . and that is the last considerable in the text . the husbandmens resolution to make themselves successors to what he was heir , in these words , — that the inheritance may be ours . forasmuch as the inheritance in the text is expressed by a vineyard ; vineyard in scripture phrase denotes and deciphers a selected people , a people upon whom god looks , not only as men , but as men under such a profession , so that vineyard indeed signifyeth — ecclesia dei , the church of god : for , though the whole world be the heirs , yet only his chosen are his vineyard , only such as fear and serve him , they only are his inheritance . whereas then , the husbandmen in my text say — let us kill the heir , that the inheritance may be ours . for the understanding hereof , we must consider of this inheritance , or vineyard two manner of wayes : 1. spiritually . 2. secularly . spiritually ; the inheritance of christ being the salvation and redemption of his church ; of this they could not rob him , that is such an inheritance that cannot be taken from him . and therefore , a little before they laid violent hands upon him , the heir gives thankes unto the father , saving , — those that thou hast given me i have kept , and none of them are lost but the son of perdition : though they had power to take his life , and shed his bloud , yet they could not deprive him of his glory , his spirituall estate , and ghostly inheritance , that they could not take from him . indeed , secularly and temporally considered , his kingdome in this world , his earthly vineyard , and his temporall inheritance , that which he least esteemed ; this was that which they were most inflamed upon , therefore they reasoned , associated , and resolved to kill the heire , that his secular inheritance might be theirs . st. chrysostome in his explication of this very parable , makes this observation , — postquam introivit in templum , — after our saviour entred into the temple , and began to purge the house of his father from sacriledge and prophanation , when the heir endevoured to bring religion to its purity , when he began to cast out those things , in quibus sacerdotes avari delectabantur , in which the popular and covetous clergy took delight , tunc praecipue cogitarunt eum occidere . then , saith he , even from that time , then when they saw the people were like to be undeceived , and , as the father goeth on , — non erit populus iste possessio nostra , that they no longer were like to have power over them ; then did they gather an assembly , reason , and conclude , they must either kill the heir , or lose the people ; so that if you would know what the inheritance was , which the husbandman killed the heir for ; in a word it was — the power and the profits of the people ; or , to continue the metaphor in the parable ; they killed the heir , that the towers and the fruits of the vineyard might be theirs . point . 9 the point then for our instruction may be this ; wicked , worldly , and carnall men , they prize no inheritance to what is carnall , and of this world , whereas the heir , and those who are spiritually his , they minde nothing to an heavenly inheritance . occidamus , let us kill , and take possession , saith the worldly , — non habemus hic , — we have here no continuance , saith the godly ; let us eat and drinke , raunt and be merry , for this is our inheritance , ( say the men of this world ) let us take off our hearts , let us wean our souls , and , since the heir is kill'd , let us look rather for crosses then for crownes , say those of his party . in a word , that religious resolution , hanc animam concede mihi , tua caetera sunto ; spare the soul , and take the rest : this must be the care of all good christians . no matter what becomes of these earthly tabernacles , can we but assure the heavenly inheritance to be ours ; and indeed , nothing can be so ours , nothing can be durable and as an inheritance to us , but that only ; for though the husbandmen killed the heir , and therefore killed him , that they might seize and share the inheritance ; yet when they had thus done , when they had throwne him out of his vineyard , when they had cut him off from the land of the living , yet even then they could not say , the inheritance is ours . for though they all agreed to divide the heir , to divide the inheritance proved a sharper businesse . let us kill the heir , that the inheritance may be ours . ours ? whose ? ours say the chief priests , ours say the elders , ours say the men of warre , ours say the elders , for we are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we are the chief of the people , ruling elders ; we are those who plotted and laid the businesse ; ours say the chief priests , for we brought on the people , we raised an army , we bought the heir . ours say the men of warre , for we did the businesse , we sought , we caught , we killed the heir , and therefore the inheritance shall be ours . and indeed , could we pierce deeply into the designe , there was not an hand lift up against the heir , but it was for some inheritance ; so that if in such a crying abomination , as the murthering of the heir , there be any thing condemnable , it is that the husbandmen without any maske of religion , or cloak of godlinesse ; without any pretence of freeing themselves from tyranny , arbitrary government , or any manner of oppression ; they declare clearly , ( what more subtile rebels would not ) that the reason they prosecute , bought , arraigned , and killed the heir , it meerly was for his inheritance — that the inheritance may be ours . point . 10 whence the point i shall raise for our instruction is , — that we glorifie god in the acknowledgment , and in the confession of our wickednesse . let us not pretend what the good god knowes we intend not . among us of the ministery , how many are there who cry out , the gospell , the gospell ; they must preach the gospell ; when indeed they make that chiefly their gospell which will gain them an inheritance ? how many are there who have thrust into , and invaded other mens vineyards , preaching this , and praying that , ( meerly as the husbandmen kill the heir ) that their brothers inheritance may be theirs ! how many are there who plead at the bar of injustice , under pretence of law ? how many are there who lay their hand upon the sword , under colours of holinesse and religion ? how many are there protest , covenant , engage , and tenter their conscience , under pretence of this , and under colour of that ? whereas indeed , would they , as did the husbandmen , confesse and speak ou● — all they do , say or swear , it only is , that the inheritance may be ours . ours , not his . monarchy as founded in unity , is an enemy to division ; anarchy as founded in confusion , is as averse to unity ; as then the heir would not meddle with the dividing of an inheritance , so neither would he have had his own divided . but the husbandmen , who had none , unlesse they could get his , they who thought it ill , that one should have so much , and they so little , one a whole vineyard , and they not a cluster ; they like worldly wisemen cry out , divide & impera , not his , but ours . point . 11 here then , in stead of a point of instruction , i may for instruction change that question of our saviours concerning the baptisme of john , into this , — whether for one to have rule over many , or for many to take the rule and dominion from one , be from heaven , or of men ? now the text , it is positive , for one , and for one onely ; one vineyard , one heire , one lord of all . indeed this lord was a steward ; but as appeares in that chapter , not the peoples , but the fathers . he had power to call the labourers , but the labourers had none to call him to an account . so that not from heaven , but from men , not vox dei , but vox populi ; it was not the voice of god , but the voice of men ; the voice of low and poor conditioned men , the voice of labouring and husbandmen , who said , not one , but many , not his , but ours . our inheritance . they who endure not an inheritance in the heir , when themselves have got it , then they could be well content to say , our inheritance : but see how differently unjust men , and the just god account , for that which the husbandmen call ours , and our inheritance ; that the just god makes to them as jonahs gourd , a thing of no continuance . so that the husbandmen , when they cast out the heir , they were as farre mistaken , as if the mariners in jonahs story , had in stead of the prophet cast out the pylot . for whom they cast out was not the cause , but must have been the calmer of the tempest . one whose biding in the ship , one whose want in the vineyard , was the utter ruine of it . and therefore it followeth , the lord ( in stead of confirming their title ) shall destroy the husbandmen ; and in stead of giving them inheritances , he shall take the vineyard from them , and give it to others . point . 12 the point then for our instruction is , — if we would have power to call any thing ours ; if we would have a durable inheritance , we must have a care that we come righteously by i● and that we spend what we have to gods glory ; for being the sin of the husbandmen was the denying to the heir the profits of his vineyard ; god will undoubtedly take that vineyard from us , which we shall deny him the fruit of . there is a story of a certain tradesman of constantinople , who gave all the wealth he had gathered in his whole life , to wear the imperiall crown but for an hour , and so in an hour became of a conceited king , a reall beggar . the husbandmen in my text , or all , who as they did , by usurpation and unjust wayes seek inheritances , they perchance may , as did that foolish tradesman , aspire , get and wear a crown . but as he , 't will be but for an hour . for never were the conveyances of any sound and firme title writ in bloud . jezabel drew up the conveyances of poor naboths vineyard in his own bloud , but it was cancel'd quickly , and washt out with hers . athalia ( like the husbandmen in my text ) with the bloud of heirs , with bloud royall writ her cl●●me . but for as much as bloud will not as ink dry up , after few years it was blotted out again ; yea , the lord himself conplaines of some , who built up zion with bloud , and jerusalem with iniquity ; some it seems would have had the reformation both of church and state , zion and jerusalem , writ in bloud , and drawn up with deceitfull hands , hands full of iniquity ; but then it straight followeth , therefore shall zion for your sake be plowed as a feild , and jerusalem shall become heaps , &c. and indeed ( would time permit ) it were not hard to shew these husbandmen , who by the red sea of the heirs bloud , thought to bring themselves to canaan , in stead of canaan brought upon themselves a miserable desolation . the priests and presbytery , those who first conspired , and plotted against the heir , those who reckoned upon large vineyards , and golden inheritances ; even these by their own stratagem , were frustate in their hopes , and deprived of their inheritance . for as they by pretence of just and holy men , sought to undermine the heir , and to engrosse the richest vineyards : even so another generation , under pretence of more zeal , and under pretence of more purity , those whom josephus cals the zealous , they enter upon their possessions , and they cast even them out of their vineyards ; yea both the one and the other , when the romans came , were themselves serv'd as they serv'd the heir , they were kill'd , and were cast out of their inheritance ; yea , it was made capitall for any of these husbandmen , so much as to look towards their inheritance . so that of whatever shall be got by bloud , usurpation and unjust wayes , of that god will not suffer us to have an inheritance , nor permit any of us long to say , this is ours . to conclude all , the lord knoweth the dayes of the upright , and their inheritance shall be for ever . whosoever desires to have a durable inheritance , whether it be here or hereafter ; the way to it is righteousnesse and vprightnesse : he who would hold as an inheritance , and have the blessing of god to descend upon him and his , he must be sure there be nothing in his estate , which belongeth either to god , to cesar , or to the poor , who hath no helper , no achan● wedge , no devoted treasure , no naboths vineyard , no poor mans acre , no not the least parcell of the heires inheritance . for ( as you have heard ) those who so highly dared , as to possesse his vineyard , and to call what was the heirs their own ; in stead of being heires , the father hath made them vagabonds to this day : so that what the heir in his persecution said of himselfe , the same may to this day be said of those rebellious husbandmen , the foxes have holes and the birds of the ayre have nests but in that zion , which they sought to build with bloud , and in that jerusalem which they thought to establish by iniquity ; those , their children who slew the heir , they have not where to lay their heads . and so , lord , let it be to all those who have evill will to zion , so to them who delight in bloud . indeed , the inheritance of the saints , and that which all good men look after , it was purchased with bloud , and with the bloud of the heir too : but , 't was not purchased for such who delight in bloud , for such who glory in their shame , nor for such who still continue murthering of the heir . if so then , when this transitory inheritance shall fail , we would be received into everlasting habitations : if we would be joynt heirs with the heir in my text , and share with him in his incorruptible inheritance : know we must , transit haereditas cum onere , this inheritance passeth to none , but carryeth peculiar burthens and conditions with it , such as are — penitence , faith , obedience , charity , meeknesse , humilitity , and whatsoever is agreeable to found doctrine : so that in a word , i shall close with that of st. paul , if we suffer with him , we shall also be glorifyed with him . the way to be joynt heir with the heir in my text , is not ( as the worldly wise ) to comply with all interests : but it is so to set our soules upon conscience , and heavenly inheritance , that we esteem no worldly heritage , nothing that we call ours , not our goods , not our bloud , in order and relation unto it . for indeed , if we respect the comfort and duration of it ; we can inherit , that is absolutely possesse as ours , nothing at all till we come to that ; all then remaining is , that we betake our selves unto our prayers , that so our guilt of that bloud may be exchanged into the merit of it , and that we for his sake may be made co-heirs of such an inheritance , as never shall be taken from us . hear us , o father , for this thy glorious heirs sake , jesus christ . to whom with thee and the holy ghost , be all honour and glory , now and for ever . amen . deo haeredi sit omnis gloria . the end . notes, typically marginal, from the original text notes for div a23813e-160 rom. 13. gen. 1 2● . gen. 3.16 . gen. 1.27.28 . col. 3.10 . eph. 3.24 . verse 22. verse 25. prov. 25 3. job . 13.7 . eccles. 3.4 . judg. 17.6 luk. 19.14 . 1 king. 12.19 . 2 chron. 22.8 . vers . 10. mat. 17 24 esa. 5.20 . prov. 20. acts b● . heb. 13. doctrine and discipline of divorce : a book dedicated to the p. and assembly . pat●icius sines●●lis . l. 8. tit. piet . 15. mat. 4.8 . mic. 7.6 . 2 cor. 10.4 , 5. mat 5.29.30 . col. 3.5 . gal. 5.24 . 1 pet. 2.9 . isa. 30.33 . jer. 20.4 . 1 cor. 9.27 . notes for div a23813e-3410 mat. 2. joh. 19.19 . mat. ●1 . 5 . mat. 28.18 isa. 49. 1 tim. 6.15 . psal. 2 3. mat. 27.64 joh. 17 15. mat. 19. joh. 11.48 . act. 3.21 . 1 thes. 4.16 . vers . 17. rom. 8. harding . psal. 2.6 . joh. 6.15 . phil. 2.9 . rom. 10 : 18. lib. moral. tract. against an unlearned ruler . mat. 21. isa. 9.6 . col. 1.18 . ●●mb . 12.7 . psa. 78.70 . hag. 2.23 . vers . 52. 2 sam. 11.11 . r. regū hom. asin . diab . 1 tim. 4.8 . 2 sam. 18.3 . 2 tim. 4.7 . rom. 7 . 2● act. 3.13 . notes for div a23813e-9670 quintus curtius . so sayes beda of calva●y . virg. georg. lib. 4. plu. mor. p. 422. notes for div a23813e-14220 isa. 5.3 , 4. serm. 4. act. 3.17 . luk. 23.51 joh. 11.47 . mar. 7.37 . act. 4.26 , 27. numb. 16.3 . vid. keck . in politic. pag. 173. eccles. 4.12 . mat. 2.2 . heb. 1.2 . psal. 2.8 . john 13.3 . phil. 3.10 . vers . 19. vers . 9. bern. super cant. serm. 63. luke 19.14 . 1 sam. 25.5 . vers . 16. vers . 11. lam. 1.12 . luk. 2.47 . lessius de jure & iust. cap. de magia . 45. verse 26. mat. 16.18 . inter seipsos in secreto consilio . capit. super . mat. 21. vers . 13. mat. 21.35 . hom. 69. oper ▪ imperf . psal. 105.15 . plutarch in engl. p. 307. ver. 10. juvenal . satyr . 5. ver. 175. mat. 20.22 mat. 21. saty . 6. ver. 9. ver. 2. ver. 9. joh. 17 . 1● . homil. 40. in mat. 21. luk. 12.13 ver. 4● mat. 21.8 . jon. 4.7 . ver. 16. part 4. of causins holy court . 1 king. 21.23 . 2 king. 11. mich. 3.10 ver. 12. ver. 20. ps. 37.18 . rom. 3.1 . mysterium pietatis or the mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension. of the son of god, and comeing of the holy-ghost, are unfolded and applied. at edinburgh. by will. annand, m.a. one of the ministers of that city, late of university coll. oxon. annand, william, 1633-1689. 1671 approx. 504 kb of xml-encoded text transcribed from 191 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a25462) transcribed from: (early english books online ; image set 34562) images scanned from microfilm: (early english books, 1641-1700 ; 2069:04) mysterium pietatis or the mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension. of the son of god, and comeing of the holy-ghost, are unfolded and applied. at edinburgh. by will. annand, m.a. one of the ministers of that city, late of university coll. oxon. annand, william, 1633-1689. [32], 341, [3] p. printed for robert boulter, at the turks-head, in corn-hill near to the royall exchange, london : anno do. 1671. the words "incarnation .. wise-men" and "passion .. ascension." are bracketed together on the title page. each section has separate caption title. includes errata. final leaf bears vertical title: mr. vvill. annand his mysterium pietatis. copy tightly bound; cropped at head. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -early works to 1800. sermons, english -17th century. 2003-06 tcp assigned for keying and markup 2003-07 spi global keyed and coded from proquest page images 2003-08 rina kor sampled and proofread 2003-08 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion mysterium pietatis or the mysterie of godlinesse wherein the mysteries contained in the incarnation circumcision wise-men passion resurrection ascension . of the son of god , and comeing of the holy-ghost , are unfolded and applied . at edinbvrgh . by will. ar●and . m. a. o●e of the ministers of that city , la●e of vniversity coll. oxon . i. tim. iii. xvi . and without contr●versie great is the mysterie of godliness . london , printed for robert boult●r , at the turks-head , in corn-hill near to the royall exchange , anno do . 1671. to the right reverend father in god , george , by the mercie of god , lord bishop of edinburgh . my lord , the almighty in his law , ordered none to appear before him , empty handed , yet he himself being to flesh invisible , the present was an offering to his priest ; god who is also called , good accounting it churlish to addresse in thankfulnesse to him , without something that figured bounty to his servant ; neither would he have his people alwayes takeing , but sometimes also giveing : unto which law , as a conformist , i in this your clinical condition , comeing to receive your blessing , presume to present this my mysterium , in regard of your acquaintance with godlinesse , not according to the new stile , which intimats separation ; but to scr●pture-dialect , respecti●● holinesse and peace . you have had experience of the cross , and that at home , we by your lordships order in our pulpits , pray for your pasch ; your self waits for ascension in your bed , the power of the resurrection haveing said , be not affraid . my lord , when the rivers of babylon begu● to swell , i mean , when those tyds of confusion , that destroyed all order in these pleasant lands , of late years , did first rage , you were one of the hundreth and twenty , that resolved to sit by and weep retiring from your own , to other countries , to any kingdom rather then in those waters , to become instrumental of your countries sorrow , death , or discredit : how did my dear and worthy father , your brother and companion in that tribulation , and in the kingdome and patience of jesus christ , exult at his death , that he had in a bloody time , been free of the blood of all men , whether executed on the scaffold , or slain in battel ? and that in a time when one cryed up character of a perfect evangelist was to be an incendiary to which , how vehemently was he solicited in both kingdomes . in those dayes of unleavened bread , the angel who redeemed you from the same evill made you find favour in the sight 〈◊〉 strangers ; providence among them alott alottin● you a charge , peculiarly respecting church-festivities , and that theme pursu'd , untill iniquity , and invasion , gave check to royalty and order : but these again , being captiv'd by truth and decency , a door was open'd , and that holy subject a fresh prosecuted ; vntill god and the king , whom you alwayes joyned , called you to weare an honourable mytre in that city , wherin you had so signaly , innocently , and patiently , endured the crosse. vpon which score , unto whom fitter could this manuel be delivered , for patronage then to you my dear lord ? the author co●fiding to be participant of the effects of those vertues whereof experience hath evidenced to him , you are copiously endowed conveyed into your breast , as it were by christanity and blood ▪ finding one william archbishop of st. andrews , anno dom. 1279. chronicled for a lover of peace , and your names-sake , and our martyr mr. george wisheart , to be fam'de for humility and charity : vpon which rocks i build my presentment , conceiving that your aged , young , and yet accomplished abilities , shall not disdain my improportionat dedication , but that you shall depart in peace , even with me , pardoning my failings , praying for directtion to my good intentions , and for additament to my weak endowments : in gratitude whereof , that your nunc dimittis , with simeon , may be in peace , and that peace to come in job's opportunity ▪ as a shock of corn cometh in his season , shall be the prayer of , my lord , your lordships most obedient son , and servant . will. annand . from my study may 15. 1671. to the courteous reader . ingenuous friend . it is not unknown , that solomon of old said , of makeing many books there is no end ; yet by the expression , it 's probable he only understood his own continued pains therein , having acc●mplished abilities therefore : but grant him to check the plurality of other writters , i dare engage and promise never to write more , that since his time , if there had not been multitudes of authors , we should not have had one book for a hundreth , which yet we profitably turn over ; freedom therefore of writting not being called in , i have for my mysteria the apology of a late publisher in the year 1659. ( a time , wherein the presse , like a skittish jad , had broke all bridles , curbs , and girhts of licenses , and restraints ) who entitled his book , let me speak too : and believe it , in some things he was worth hearing ; for in all to be perfect , is the sole priviledge of almighty god. let me declare , that i knew of no false copies abroad of these sermons , that i never feared to be injured thereby , though there had ; that importunities from others never induced me to a composure , or that arguments were offer'd urging a necessity of publication , being convinced that the perpetual burying of these sheets , should never have caused any sensible alteration in the affairs under agitation , about the present expedition , or dunkirk randevouz of the most christian king : but profitable i humbly conceiv'd they might be , to such as will read , then practise ; and having an education that said stand off to tattle , with a natural genius abominating to meddle , i have some spare houres forming conveniences , for profitting my generation , the immediate parent , of this , and other subjects , which time and opportunity , may bring to light . it is plain white-seam work , without the point , or lace , of marginal citations , because toylsome and expensive ; yet one thing troubled me , which was the throng of authors upon this subject , being forced ( as sometimes travellers are ) to forsake the path , ( but never i hope the rode , ) untill the croud passed , by which , as may be perceived by the scrutinous , i had , or took , time , to look about the country , and what others did lesse heed , i● here respected with greater care and vice versa . if thou hast ever printed thy self , want of charity is not to be surmised : if otherwise perhaps thy relations , thy kinsman , thy father hath , and i presume some paragraph or other , hath redundancy , deficiency ; some section containeth somewhat too laxe , too dark , and upon this score , crosse i pray thee my failings : beseeching also , that when in the title thou reads the mysterie of the incarnation or ascension , unfolded and applied , thou wouldst understand the phrase with this restrictive note in part . farewell . an advertisment by way of caution unto all readers . among other blemishes wherewith the face of this age is disfigured and whereof she ought to be accused as being degenerat from that pristine beauty , justice & equity , of which our more upright ancestors bequeathed ample legacies , one is , that whatever savors of that ancient doctrine established in the church , ( who for her age , and religious hoarinesse ought to be accounted venerable ) invidiously is by some , foolishly is by many , houted upon , as superstitious , idolatrous and anomolous to verity and truth ; atteesting , yet without ground , that whatever in divinis cannot be found in express text , as fornication , should not be named among saints : obtruding this upon some disciples , it cannot be supposed , but this smal treatise , because an ofspring of antiquity , shall be deemed scandalous , and as a misshappen birth , in the midwifery of their forestalled fancy , be smother'd as soon as parted from the womb of the press , and not buried , but cast forth through the dung-gate of obloquie or into the kidrone of disdain . not considering that if the question should be put concerning , some approved practises , and strongly pleaded for resolves , the legitimating of many acts should be found to emerge from scripture , logically , that is , rationally understood , conform to that rule a minore ad majus . the iewes appointing feasts as that of dedication , one great jew , instituting a feast as that of purim , the zealous separating dayes from civil use , to commemorat mercy , the devout magistrate designing such and such hours , o● dayes , for publick preaching ; colledges , halls , hospitalls , schools , solemnizing dayes in memory of their pious founders & religious benefactors , exempteth the church from censure , in enacting festivitys for her lords birth , passion , or resurrection . since the world could not contain the books , had all things been writen which were done , or said ▪ concerning it by christ , the world i inferr , is to rest satisfied when any thing is done , not contrary to the things in that one book taught and delivered by him or at least not to condemn it , which so much the less ●s to be done , that the judges of these exercises seldome , if ever ( were they exactly scann'd ) are found seriously to reflect upon any one day in the year , the matter wherefore these dayes were set apart , which they condemne because fixed principaly upon one day . anabaptists infringe that liberty our lord hath procured for us in denying infant-baptism , as if they were without the covenant , in which more & higher priveledges are tacitly granted to the jew then christian , he wanting , the other enjoying ▪ the comforts of admitting his son into that promise made of old unto the people , the almighty styling himself lord god of your fathers : whereas the baptized by them , stands in a particular , or personall relation , to the same lord from which there doth not flow so eminent consolation in case of death in infancy . and such who will not allow the church in separating times of worship , for dazeling , that is , singular acts of grace , ought to reflect how the vesture of the christian , under gospel-dispensation , is our-tail'd , being made more short , more bare , more thinn , that is , the churches freedom , more impared by the death of he● saviour , then amplified and enlarged ; we b●●fore seeing the phylactery of the iew , so extensively broad , large & honourably gracefull , under typicall oblations , synagogue and temple-service , the removeall of which , discharging to the now believer , that piece of true devotion , wherein the faithfull of old appeared before god , with joy , haveing roome , that is , liberty to make , to keep holy-day . it s granted , that neither jew nor gentile , men or angel , ●an , dare , or make offer , to make a day holy now but to observe a day holily , or to separate a civil day , that is one of the six for a holy use , a saint-like encompassing the throne of god for celebrating praise or powring forth prayer , as by many it is held good , and performed in the week ; so ought it not to be judged supperstitious , if done by others in the return of the year . ivdicious calvin expoundeth those places of st paul orthodoxly genuine , let no man judge you in meat or drinke , or in respect of a holy day , 2 cal. 16. ye observe day●s , and months , and times , and years , gal. 4.10 . one man esteemeth one day above another . rom. 14.5 . for , quis nisi furioso ? who ( saith he ) but mad-men will here understand any observation condemned , save what ritualy shadowed christ to come , & neque ecclesias damnavero , neither shall i censure ( marke the words ) those churches who have instituted other solemn dayes for the congregations conveening together , they keeping from superstition , of which they shall be free when appointed purely for good order , and discipline , not as shadows of the law , &c. institut . lib. 2. c. 8. s. 33. whence its deducible that feasts so observed are not to be accounted either jewish , or popish , they being purely to commemorat christ already come , and appointed for that end , before either pope , or romish antichrist ▪ that is to say , before the usurpation of the bishop of rome , above all called gods . for when the records of the church shall be exactly viewed , and when again more diligently inspected , and a search made after that , then for greater security , if once more there be a tumbling over the monuments of ancient times , the time , the place , the persons , by whom the dayes here marked , were distinguished , and first instituted , shall never be found , never be heard of , so that it was a puzling and thorny question , and for ought we find , an unanswered one , proposed by our late soveraign , april ● . 1647. of blessed memory in these words , i desire to be resolved , why the new reformers discharge the keeping of easter , the celebration wherof being of the same authority , which changed the iewish sabbath into the lords-day , saturday being no where discharged , wherefor it must be the churches authority , that changed the one , and instituted the other : therefore my opinion is , that those who will not keep this feast , may as well return to the observation of saturday , and refuse the weekly sunday , when any body can shew me , that herein i am in an error , i shall not be a shamed to confesse and amend it , till when , you ( meaning the comissioners , and ministers treating in the isle of wight ) know my mind . c. r. there is no foot-steps of antiquity indeed declaring the rise either of the one or other and those arguments from proportion , touching the vndenyed one , wants not their influence in approving the other controverted ; the old church by her own power abolishing the iewish sabbath ▪ though expresse law , and divine sanction for its observance , is scattered throughout , moses & the prophets , the present church abrogating by not using apostolical constitutions though enjoyned by the holy ghost in proper terms , as not abstaining from blood , not anointing the sick , not tarrying one for another , before the sacrament of the supper in st. pauls sense , not having deaconesses to attend the poor clinick sick and bed-rid : against which such as are not distracted , foameth not , nor at the churches desuetude thereof , being convinced at the reasonablnesse of her omission , and her authority so to doe , which in the case under debate , is also to be acquiesed in , and conceeded unto . the controversy so early started betwixt the eastern & western churches about the celebretion of easter , anno. dom. 240. as whether on the 14 day of the moon with the iew , or on the lords-day as with us , gives testimony for the seniority of this festivall , and by anology , of all the other , chiefly considering , that the observance of either is recorded , to arise from a custome long before delivered ; assiatick congregations , synods and councels keeping it precisely with the passeover , those of europ refusing in that punctilio of time to celebrate their spiritual pasch , christ being come , observed the annual dominicall , as we now , both of them , more wise then to put darts in the hands of unbelievers , by affoording israel armour to fight against our weekly sunday , or any heretick to strugle against the decrees of the church , because no expresse warrant for their publication , having this in general that what conduceth to our lords glory and mans salvation , may by our princes , churches and elders be appointed , provided the church be not burthened thereby , nor salvation held as subsisting thereupon , or pressed , as matters of faith , the present fault of the church of rome , by the reformed church abroad eyed , in separating from her corrupted doctrine , yet retaining the celebration of dayes , which she as a sister had derived unto her , with the gospel from the times of the apostles , and custome of all other churches of god : at which word , let ●one stumble , for though a naked custome , or ●n only custome , as such , signifieth little ; yet when it cometh cloathed with truth , reverence , sanctity and antiquity ; its hoary-head ●s to have all due veneration , which paul●voucheth ●voucheth in recurring to it , in that case of womans being covered in the church , there●rom surceasing to dispute , 1 cor. 11.26 . but how is it to be observed , when be●●ds tradition , it cometh with imperiall edicts ? ●he division above mentioned being reconcil'd ●y the first , and famous councel of nice , determining the celebration of easter for ever to 〈◊〉 upon the lords-day euseb. in vit . con●ant . lib. 3. ratified by imperiall proclamations ●mitted from that holy and royall emperour , constantine , sugaring such laws , with kingly solicitation in epistles , perswading some e●minent churches to obedience , and conformity that the resurrection and passion might be ali●● celebrated in the churches , being one sca●●tered abroad . socrat. eccles. hist. lib. 1. u●●ing that the jewish observance might 〈◊〉 a repetition of that famous feast by a two 〈◊〉 celebrating in one year , which as a thing abo●●nable here solved never to endure ▪ whereby them●● it is to be adverted , that the year 1664 made 〈◊〉 clamours , easter being lost one whole week ▪ that of 1655 caused a whole months errour , 〈◊〉 as fell almost this present year . 1671 as to 〈◊〉 time of celebration , which is the sunday 〈◊〉 the first full moon , next after the vernall 〈◊〉 , by which account through the processi●● of the equinoctium vernum , it will often 〈◊〉 and worse , untill at length it be quit lost , 〈◊〉 unknown ( as is told us by skilfull mathema●●●cians ) it were generous if the new stile 〈◊〉 made old style , and the julian changed , to 〈◊〉 carolin account by emendation of our tab●● but to go on ▪ the emperours letters were seco●● by others from the councel to the church●● alexandria , lybia , pentapolis , including joyfull newes of the vnion of the chri●● churches in the west , south , north , and some parts of the east , concurring to this act , and adhering to this statute about easter , those of italy , affrick , egypt ▪ spaine , france , asia , pontus , cilicia and britaine ; which last did punctually observe the pasch according to the asian churches : from which it is more then probable , our ancestors received not the gospel from rome , nor any of romes emissaries , and we find joseph of arimathea first to plant the gospel here , sent out of france by philip , the evangelist , whom policrates , bishop of ephesus attested to have taught those esterns that way of institution , euseb. eccles. hist. lib. 5. but afterward britaine yeelded to the law , submitting to the determination of the emperours and councels , niceph. hist. lib. 8. c. 25. yet before this nicen councel , the solemnity of this , as also of all other dayes , is notour : for under the reign of valerian . a. d. 257. alexandria being almost desolate by tumults , pestilence and plague ; the unbelieving inhabitants bevailing their disaster , did the christians with great joyfulnesse solemnize the feast of easter in fields ▪ prisons , and where not with gladness of heart , niceph. lib. 6.20 . yea the more tyrants design'd the gospels overthrow , the more zealous were its followers for its lord and masters splendour , particularly in their exact heeding church festivalls , among which that of the nativity was respected , celebrated in december as now , in the church being so taught , and received it from times of old , aug. in psal. 132. the archiues of rome that is , the registers of the citty , being authentick witnesses of his birth , that happning in the dayes of the universal taxation by augustus cesar , tert. ad mar. lib. 4. c. 7. th● church generally of old , knowing no other day observed no other , chrys. de nat. st. ioh. serm● the more solemnity being given alwayes to it , 〈◊〉 regard that without it , the feast of the epiphany ▪ pasch &c. had never been , these as rivers flowing from the fountaine , of the verity of the birth , whereupon it was called the metropolis , that is , the head , the foundation of all festivities , ib. de beat. philog . orat . and what is sai● of one feast , maybe said of this , and all other , tha● by the church were they instituted , and annualy observed , aug. epist. ad jan. 119. ● . 14. even before statutes were made , or before there were any christian emperour , to honou● them with a law. lamentable was that slaughter made upon a christian assembly in the dayes o● dioclesian at nicomedia , where on the nativity day the church-doors being shut , by the tyrants , and life offered to all who would burne incense to jupiter , from within the people testifying , they were christians , believing in one god , and in christ , for whom with the father and spirit they were ready to suffer , a fire was kindled , which in few minuts redacted to ashes twenty thousand persons , niceph. hist. lib. 7. c. 6. to which degree of cruelty , they are not many leagues distant , who will censure the service of these martyrs as will-worship , because convocat on that day , practising what long before had been taught , by holy ignatius the second bishop of antioch after peter and said , to be that little child iesus , set in the midst to teach his disciples humility , matth. 18. he floriushed , ann. dom. 71. and being sentenced to be devour'd by lyons adviceth against disrespecting festivities saluteth polycarpus who is known to have been disciple to st. john the beloved apostle epist. ad philip. the reason of these precepts , being for advancement of believers towards god , or , ( which is a more apt expression ) for returning to him , this one said haranging upon the natalitials of our saviour greg. naz. orat. 38. whence the golden-mouthed father , prefaceth a sermon in upbraiding such , whose zeal and fervour , excited only to communicat upon such dayes , ( which yet might be often ) and not upon others , pathetically shewing how each day might be made a festival chrys. in fide ane . hom. 5. which them● by origen . who was famous anno dom. 226. was closely followed in his writting in defence of the gospel against the cavils of subtile philosophers , affirming , that to keep a feast , was but to attend dutifully , offering up prayer and praise , as unbloody sacrifices unto god , and he who believed the death of christ , and lived by his word , did celebrate the pasch , such who went to an upper chamber to pray with one accord , keeped the pentecost &c. contra cels. lib. 8. what more ? for paper would faile , if exact rehearsal of the practise of the most fam'd , most ancient , most edifying , most religiou● sermons , orations , persons , churches , and nations touching these things were in individuo specified ▪ without boasting what hat● been said as light , may conjure those spectrum phantasmes , phasmes , and apparitions of pretended supperstition , though walking in 〈◊〉 heavenly garb , by a holy vogue , to disappeare ▪ as impostors & airey vanitys , possessing nothing of the substance of solid piety , not having th● true body of refined reason , laws , edicts , and authority regulating christianity in this exercise , by uniting churches for observing in the circumstance of time , that , for the doing whereof they had authority from apostles , or apostolick men ; i say , circumstance of time , there being a while disagreement among the churches when , but never about , whether , these dayes should be observed , the difference in our own churches about easter after austine the monks enstalment , being removed by theodorus bishop of canterbury a citizen of no mean city , born in tarsus in cilicia st pauls countrey ▪ who appointed the feast of easter to commence according to our present computation , anno dom. 662. ful. eccles. hist. cent 7. whereby vnity was beheld in the churches of palestine , that conforming with the churches of antioch , of the greater and lesser asia , of egypt , thessalonica , athens and corinth , the churches of the isle st. thoms , of iberia , the mengrellians bordering on the black sea , those of phrigia , galathia , bythinia , lydia , caria , paphlagonia , magnesia , lycia , alepo , damascus , tripoly , cyprus , candia , zant. those of media , persia , india , those of the abyssins , babylon , syria , and those of the once great kingdom of china : for a learned author shewing how all these churches , though under the dominion of the turk , rome , or pagans agree with us , in the great matters agitat , against our romish adversaries , as in the supremacy purgatory , halfe communion transubstantation , &c. discovers also their disagreement from us in severall points to instance onely in the case in hand , some beginne their lent ten dayes before ours , some fast nine dayes before the ascension , in regard of christs absence from the apostles , which to them they reckon a time of sorrow , paget christian ograph 146. and 150. which exception from our observance , evidenceth their agreement with us in the matter under proof , according to that known rule exceptio firmat in non exceptis . should we say in all this they inclin'd to popery , waspishly they would sting , and frettingly would they be angry , having against that so great an aversness , that the patriarch or archbishope of constantinople when elected by his clergy , and confirmed by the barut or patent of the grand-segnior in the government of the churches of greece , macedon , epirus , thrace , mosina , maldavia , corsu , in the egean se● , &c. having under him seventy four archbishops , i say this great patriarch yearly upon the sunday called dominica invocavit , solemnly excommunicats the pope and all his clergy , for schismaticks , its true of late his seat hath been oft at musco , where to this day if a roman priest by chance should officiat upon any of their tables , or altars , as polluted , or accursed , they break it into pieces , paget ut sup . & c 29. a learned critick and antiquary , viewing the severall churches of the world , finds that part of the greek church in armenia , celebrating the nativity , not as wee , but upon the sixth of january bree●woods inquir . 124. as if that had been his birth day , which indeed is an old opinion , being received by some , but neither so universaly ▪ nor so rationaly believed , chrys. hom. de nat. led thereunto through a mistake of the word epiphania signifying manifestation , they concluded the time of his birth , and baptisme to be one , for which cause it may be yet the ethiopicks sprinkle themselves in the epiphany in the name of the father , son , and holy ghost , yet not as essential unto faith , but as historicall , a remembrance of our saviours baptisme ▪ barrets travells p. 146. yet the received opinion by the current testimony of all antiquity from the first , and primitive times , was the feast of christmas , that is , with the old saxon christs feast , computed , and appointed to be observed , as it is now , being inclyta solemnitas , a famous festivity over all the world cyp. de nat. ser. giving it as genuine characters of true profession to observe the lords-day and festivals . tert. de . idol . c. 15. to make yet a doubting thomas believe the existence of no popry in this codicle , let him thrust his hand into the side and looke upon the prints of these things , in the body of the church reformed , he shall , or may be ascertained of its innocency , in this matter , or be forced to exalt himself , above all in our israel , accounting none to be so wise , so pure , so knowing , so holy , as he in all our congregations , when put together . behold , eminent emissaries of those churches , chosen as messengers from holland , gilderland , zealand , vtrech , frizland , transylvania , groning , from the palatinate , landgrave of hesse , helvetia , genevah , from the republick of brem , and that of embden , and from the kingdom of great britaine met together at dort. to censure , remove , and rebuke , opposers of their peace , and corrupters of the doctrine of the reformed church , for preventing of error , heresy and division ; and see them all seated debating for this end , yet unanimously agreeing in full synod to intermitt for a while , untill the feast of the nativity of our lord and saviour which then approached , was performed and over , the foraigne divines , being desired not to remove from towne for more convienency of meeting , the solemnity being done : this motion freely obeyed and by none disputed , may put some stop to the grumbling zelot ▪ not to say the censorious hypocrite , whose religion perhaps should altogether not only be questioned , but his prophannesse attested , had he not the salvo of twitting others in the teeth , as formalists to , buoy up his credit with the headless vulgar : and when the magistrats of bommel writ requesting that henricus leo their minister , might be allowed to repare to his congregation , to preach administer &c. with his own people , upon the feast of the nativity , the synod smelling a rat refused the motion , leo having been cited before them for censure , yet censured not , the request , nor hissed at the purpose , adjacent ministers being easely obtained . synod dordre . sess . 36. and 45. how would some of our precisians have ranted ? dissented ? & to let the world know them to be no small fools , it is probable they had protested against such actings , veiw these churches in their severall precincts , it shall be found dayes of this fort are not condem'd as unholy or superstitious , but honourably mentioned , those of suitzerland decently observing the incarnation , the circumcision &c. the like is done by the churches of germany , hungaria , transilvania , those of the great dukedome of lituania , the greater and lesser polonia , the fratres bohemi , those of moravia , holland , france : in genevah , its true they are not observed , yet it 's as true , that she condemns not these that do , approving and commending , thereof , as her subscription to the helvetick confession , apparently evinceth , durells veiw . p. 25.26 . the practices of the reformed kingdomes of denmark norway , and sweden is known , which appended to what hath been declared may strick an aw , creat a terror in the bosome of that malapert , whose rigid conceptions are wraping to a tendency of disrelishment , disrespect or censure . the fairest daughters of the church reformed , being our own three kingdomes , are not to want their due respect , the particular judgement of each one being equivalent to many extraneous , or beyond sea provinces , as the judicious among those will declare , we begin with ireland as farthest off , whose clergy in a numerous convocation in dublin anno dom. 1615. agreeth in their confession , that every particular church hath authority to institute , change , put away ceremonies , and other ecclesiasticall rites , &c. constituting others making more to seemlinesse , or edification . art. of irel. 77. vpon which firme basis stands fixed her obedience in pleading for , and standing to the observance of these dayes . england in her confession drawn up anno dom. 1562. speaketh the samething ( both agreeing to the reformed churches abroad ) saying , every particular or nationall church hath authority to ordaine , change and abolish ceremonys and rites of the church , so that all things be done to edifying , adding , that whosoever through his privat judgement , willfully and purposely doth openly break the traditions , and ceremonies of the church , not repugnant to the word , ordained by authority , ought to be rebuked as he that offendeth against the common ordor of the church , thus fare the article . now though neither of these be so expresse as are the confessions of the helvetian churches allowing the celebration of the lords nativity , circumcision &c. nor as that of ausburgh ( the standart of the reformed churches abroad ) retaining the traditions of about holy dayes , the lords day , the nativity , the passeover , &c. yet upon these pillars stood that arch of her law and church constitution anno dom. 1630. ( viz. ) all manner of persons shall from henceforth celebrate , and keep the lords day , and other holy dayes , according to gods holy will and pleasure , that is , in hearing the word , &c. and where is that church , ( rome excepted ) in the whole world , regularly constitute , did ever presume to censure england in this particular ? nay , where is that church , ( except as above excepted ) but blesseth her as a daughter and prays for her as a mother ? scotland is behind none of the reformed churches in defence of the matter questioned : for she in her reformation ( which truly in this was according to the best reformed churches ) by the lords of the congregation after mature deliberation , for raising bulwarks against popery , concluded , that in all parishes the lessons of the old & new testament should be read on sundayes , and other festival dayes . spots . hist. lib. 3. ann. dom. 1558. the sence of the word festival , determineth the authors exemption from obloquy , upon the account of this works were any of these noble patriots alive , to peruse his discourcess ; but least any suspend belief of the thing , out of prejudice to that most reverend historian , i hope mr. knox will have some influence upon the weak in faith , who records the same thing to be done by the same persons , whom he calls lords and barons professing christ jesus , reformed preachers rejoyceing , and much encouraged thereby , the popish clergy being on the other hand much incensed . knox hist. lib. 1. was not our old league with england in ( our new dayes ) and vniformity thereto in the mouths of many ? which was begun by subscription , and consenting to the rites and service of that church , by which the french was here overthrown , the pope , the most christian and catholick king , being angry thereat , buchan . scot. hist. lib. 19. all which put together , with the legall procedure of future times , demonstrateth those bug-bare ordinances , votes , and resolves contrary to those proceedings , which hath troubled our lands , were not nationall decrees , but falacious opinions . and beheld by the churches abroad ( as could be proved by numerous instances ) not so much the doctrine of our reformed churches , as the dodder of our churches reformed ( i. e. ) weeds growing about them excrescences of the earth occasioned by showers and tempests of popular commotion , and in seren sky cast over the wall and empalement of our congregations . bvt yet if any man be contentious , and still hold this youngling as popishly affected , its father , the author , from these vndenyable records , smiles at the expression , pittys their mistake , justifying himself , against such selandarous taunts in st. pauls words we have no such custome , ( that is , so to speak ) neither the churches of god : but for peace sake do wish the dissenter to cognosce before he condemn , for as the erecting of the altar of ed. ios. 22.10 . occasion'd a surmise of rubens apostacy , and idolatry , was upon search , found otherwise : so a right stateing of the question , and a seasonable distinction ( as with them ) may make us blesse , pray for , and part from each other , to the laying aside contention and debate , which the sense of the reformed church , about these things , when hearkned unto shall happily procure . mysterium pietatis or the mysterie of the incarnation of the son of god unfolded , and applied . christmas sunday , tolbooth church , 1670. yvle sunday , tolbooth church , 1670. jeremiah . xxxi . xxii . how long wilt thou go about , o thou back-sliding daughter ? for the lord hath created a new thing in the earth : a woman shal compass a man. vice and folly are so congenit with the essence and soul of man since his fall , that aristippus counted a good or temperate man , to be the most admirable thing in the world ; and the orator , beholding the proclivity of most , unto that which by the torch-light of nature was to be condemned , chused rather then be led by them , to become a victime or sacrifice unto reason , and perish with good men : wherefore god superadding to those un-audiable censures , motives and documents suggested vigorously by the spirit into the hearts of people , as perswasives unto vertue ; hath in the church from all generations sent his servants the prophets ( who though dead yet speak ) to purchase prosely●s unto piety , by powerfully convinceing the world of sin , and terrifying men from unrighteous courses by the terrour of the lord , even by those judgements he is purposed to execute upon all that are ungodly , by which the strongest holds sin hath erected , hath become like iericho's walls flat , so powerful hath been the breath of their mouths , from which energy came that confidence of lactantius , who with open mouth transacts wit● his readers that if they give him a covetou● man , an ambitious man , a libidinous man , by a few scripture texts ( actuated by the sp●●rit ) he shal instantly present them with a li●beral an humble and a chast man. and if any rampier of belials erection , had brav'd it 〈◊〉 opposition to those precepts of pious deportment , making avarice and lust , with impudence , and power , rapine , effusion of blood , oppression , and injustice , so far to enlarge the philacteries of their jurisdiction , that like augustus cesar they tax all the world , compelling even man-kind to pay contribution ; goodness joins with omnipotence , and by wonders , and miracles , god gives check to unbelief , making it as pharaoh's chariots , first move softly , and next overthrows it in the sea of admiration , making faith first transcendently to triumph , next resolve upon obedience , and godly holiness argued into them , by convinceing prodigies , the intellectual faculties of the soul not being so deprav'd , but will prompt the organs of the speech to say : this is the finger of god. which holy violence if yet more obstructed through the frequency of visions , the customableness thereof not inforceing but nauseating the heart as cloyed , with signs and wonders , the almighty compassionating the phrensy , displays once more the ensigns of his power and for creating in men new hearts , and disuniting them from their beloved lusts , causeth truth to be embraced by representing for its verity unwonted spectacles as here he did the jews ( a generation fatted and surfeited with miracles putting divinity it self to devise a new device for reclaiming them from stale and frantick combateings against heaven , and for confirming them , against their old wonted apostacy and back-slideing , creats a new thing in the earth , makeing a woman to compass a man. providence is but a continued creation , a series of the things at first created ; which creation , is not only the production of things out of pure nothing , by an irresistable fiat , but also out of matter by it selfe ( through any vertue inherent ) not disposed to be the origen , or parent , of such or such a substance : as adams rib was not in nature in its utmost activity capable to produce of its self ; or give the constituent parts of such a harmonious body as eva had , receiving the power for that , by its inlargement , extension , and apt composition in symetry of parts , alone from the great iehovah , who stil● continueth the beings at first created by th● same alsufficiency they were formed , an● wherein they are commanded to subsist , whic● being observed , and indeed expected , in the turns and returns of the year , ( forsooth ) by natural reason and experience , createth 〈◊〉 wicked men a neglect of , & prejudice against their maker , which putteth god by way of re●venge upon some , and in manner of advice to others , and for caveats unto all , to form st●ange effects from not imaginable causes , that the dreadfulness or loveliness thereof may thunder , or allure men into a reformation , which to perfect , our prophet orders his hearers to consider this new thing , viz. a womans compassing a man. that a woman should be created out of man , is an old thing ; that man should be produced out of a woman , is an ordinary thing ; that a woman should embrace a man , is no strange thing , but search records and a woman's encompassing a man is a new thing in the earth , & so new , that it is the prerogative of the lord of glory alone , and an act whereof he boasts ; yea , invits to wonder at its creating , by which is hinted , that as it was never done , so neither is it after to be expected , purposeing still to have it a new thing and under that notion to be rever'd . the words by some are understood as predicting a change in the iewish church , now groaning under onerous oppression , being enfeebled by broyls and tyranny , labouring to be delivered , and here promised strength against , and power to overcome the masculin sword of the conquering babylonians , but this being no such new thing since egypt was before destroy'd , they may be interpreted to be the gospel of our lord iesus christ according to ieremiah , speaking of her , whose womb without the knowledge of a man , encircled a man , that man , that singular man with an emphasis , as the word gaber originally imports , hold out mighty strength , a man in his strength , a man not old , not a boy , but in perfect ability and full strength , and was , and is , and which is yet to come , yet still a man , so that the woman is mary , a daughter of the house of david , and the man is iesus , son of the most high god , whose conception and nativity in the flesh , was indeed a strange thing and prophesied of , as a sign , and as a wonder futurely to be accomplished , this sign the lord giving , that a virgin should bear a son isa. 7. joyning heaven and earth for his animation , god & man for his constitution ; a new thing yet an old thing , because foretold , it is an old thing , yet a new thing because but now created , that israel who had been married in truth , righteousness and iudgement , might leave her dissolute harlot-like conversation , and return to the first husband of her youth , who upon her penitence purposeing graciously to accept her as a chast virgin , that truth might spring out of the earth , confirmeth his word by this astonishing miracle , of a womans encompassing a man , which ratifies gods tendernesse to all posterity unto all mans issue who will spiritually dive into the depth of this abyss , and secure the treasure therein unto himself by application , kissing the man with the kisses of his mouth , that is , doing homage to the son least he be angry . this being the feast of our lords incarnation , called theophania , because the lord appeared , and sometimes the nativity , because the lord was born , it shal be as apples of gold upon pictures of silver to descant upon the thing it self , viz. a womans compassing a man , next upon the strangeness of that thing , or as it is a new thing in the earth . a woman , that is , in sex , and yet a virgin , that is , in condition receiving , the first compellation from her wombs fruit-fulnesse in which she conceiveth and nourisheth man , as if she were not properly a woman , whose womb had not bred a man , neither shal man be happy but by this woman , this womb mans bearing , this virgin 's encompassing , she saveing all by this child 's bearing though a virgin an expression from the bodies vigorous and beautiful motion , with vivacity , more particularly called mary which is by interpretation exalted , and to the highest acclivities of acquir'd honour , was she manuducted , when seperate by eternal decree to be mother to the son of god , and rais'd above the level of ordinary capacities , in believing the angels revelation , for which all generations shall call her blessed both for faith and example , her faith and chastity , at first view inclining her beholders , her admirers and followers to that high way of the upright ( i. e. ) vertue , modesty with self denial , which is above , not dareing to tread in those so did and impure paths of wantonness , conceitednesse , or uncleannesse , leading to hel beneath , she was indeed found with child but it was by the holie ghost , this woman removing the curse due to man for insobriety , became by samplar , another eva not for being beguil'd , but for believing , the mother of all living or of all , that would live by beautifying their lives , with angelick continence becoming mothers to the son of god , conceiving by the holie ghost , who again helpeth them to keep their vessels in sanctification and honour , the thoughts as the shade of the iuniper tree frighting and debarring the serpents of corrupt resolves from entrance , and avoiding the deplorable issue of enflamed lost , in the remotest imaginations tending thereunto , subjugating every thought to the captivity of reason , which by and by brings it under subjection unto christ , and perpetually deterreth unclean spirits , from nestling in the soul or heart , by remembring the wo due to them , who neglect so great salvation , about this time as it were , born by this woman , this virgin , unto whom the angel was sent as unto a virgin in body , and mind , being every whit holy , not for one day but dayly which all ought to be , and shal at last be acquir'd , maugre all seeming difficulties , by girding the sword of honour upon our thigh , denying ungodliness and worldly lusts , by which we not only conquer and triumph , but with our virgin woman , magnifie the lord for doing great things not only for us , but in us . adam is said not to be deceived , but the woman , she being beguiled by the serpent , brought forth death , adam consenting to her , mary alone believes , ioseph consenting , and aiding her in things requisit , life is brought forth by them to destroy that death conceived by the other two ; eva , adam's wife became the mother of death , adam yeelding , mary , iosephs espoused , for which she is called woman brought forth life , ioseph attending ▪ therefore she 〈◊〉 called a mother , she conceived that life by faith therefore a virgin , yet brought forth in sense wherefore she is also called woman . how men are born all men know , but not that way , but on this wise was the birth of iesus , mat. 2. that it might be strangely differenc'd from other products of the womb ; for when his mother mary was espoused to ioseph she was found with child , having already conceived , that ioseph should not mistake him , for his son , yet she was espoused , so josephs wife , that the world should not charge her with whordome or her son with bastardy , so zealous is god that the ugly stain of incontinency , be avoyded , pretiously esteemed among the very heathen ; for a laconian lady , being demanded of the dowry she brought her husband ? answered i brought chastity to his bed ; mary was found a virgin , mary was made a woman , for her honors defence for her lifes security ( adulterers being stoned ) and that more honourably she might travel as in iewrie or sojourn as in egypt with a man , and some will have her made a woman , that is espoused , that from the devil might be concealed christs birth and conception , for though from the prophesies before runing , by the translation of the kingdom to the romans , by the weeks in daniel by the angels message he might have a conjectural knowledge of the messiah near to be revealed , but a certainty thereof might not be obtained for the foresaid reasons . was not evah when first took out of man a pure virgin yet is she not called woman ? christ is born on this wise , that like the high priest he mi●ht not be defiled by his father , or his mother : for by his father in heaven , in him is no darknesse , and from his mother on earth , he receives no guiltinesse being in her virgin estate , as the former , though a woman , when a virgin , was tempted to distrust , this virgin in a womans estate , not contradicting truth , but overcome by faith and admiration , becometh , ( pardon the allusion ) the mother of eternal salvation to all that obey , the serpent encompas'd the woman , the angel encompas'd the virgin ; and the virgin woman without man , encompas'd man , man thereby reaping the benefit of that he never sowed ▪ nay of that he never believed was in the earth . for notwithstanding of that which is fabled of periclio , the mother of plato , that she brought forth , not devirginated , yet the wise admiring at that peace in the days of augustus caesar enquiring at their gods , its duration , had no other response then that peace should endure , untill a virgin brought forth a child , which so gladned the spirit of the people , that a temple was builded , called peace , and engrav'd on its front , the eternal temple , but this their conceit miscarried , for the same night christ was born in bethlehem that temple was ruined by an earthquake in rome , upon whose ruines in after ages was erected a church called , s. marys , i know there are who ●ighting against this temple of peace , triumphs as did titus over ierusalem , & at length leav● it as the temple of that city , without one stone upon another , in raseing the very being of it from records , alleadgeing with those circumstances it was never bu●ded save in authors brains ; but this being a day of joy , and gladnesse , of peace and union , we shal not enter the lists for combate , accounting it easier to believe , or misbelieve , the story , then travel to infringe the objectors authority , by digging up the foundations of that ( if so ) twice ruined structure . the first we read to have been named mary was miriam ( sister of moses a prophetess ) the same with it , but she keep'd among the virgins , and because of an ethiopian woman murmured , against the goodman her brother , but our mary , because found with child , is numbred among women , rejoiceing that shiloh , unto whom the gathering of all people , was to be born of her betrothed , providence cloathing reputation by alloting her a supposed husband , discovering thereby her genealogy , for greater fame , both towards her self and son , he being reputed the son of ioseph which was the son , that is ( to omit dark and endlesse reckonings ) the son in law to heli ; marys kinred being ▪ numbred , luke 3. the custome of the jews not allowing families to be computed by women , yet this is clear from both ▪ that being of the house of david and reckoned by s. matthew from abraham , salvation by jesus came to his sons ; but s. luke reckoning from adam , intimats redemption by him also to be intended by the incarnation to the gentiles , found in the royal line , and appears in the person of the the king of the jews , iesus the saviour of the whole earth . whose mothers kinred is reckoned under iosephs name , as being one with mary , she being his wife . luke 3. and heli's daughter , which i●seph a carpenter , became a foster father , a reputed or supposed father to the worlds master-builder , and great architecture of heaven and earth , his espoused having conceived in her womb about the age as is said of fifteen , being fitted early for her saviours intertainment by sanctity and pudicity , contrary to that famous helene upon whose eyes it s recorded none could look securely , there being thence emitted rays , destructive to purity , enflameing the breast unto concopiscence , but from this woman say they there was such emanations of beaming continence , as not only denyed such reflections , but extinguished their being as the sun-beams do an ordinary fire : i shal swear to none of these , yet know that though nebuchadnezars furnace be seaven times more heated then usually , it no way impedeth iesus the son of god from making it his gallery ; but the least spark of natural lust indisposeth the soul for being a receptacle for that holy child iesus ▪ he being both separate from sinners and sin , can have no communion with belial nor his imps , yea , if a david by entertaining of a lust , lose the warmth or forfeit the sense of heavenly joy , or mary at a feast ( who hath ears to hear let him hear ) lose her son and saviour , they must both regain their consolation , with sorrow and care , and acknowledge with naomi , that their names are mara that is mary , by interpretation also bitterness . all our saviours actions have in their womb instructions to the world , concerning converse , and particularly his being born of a woman virgin , doctrina●s to virgin-like simplicity , as some therefore abstaines from wickednesse for fear of pain , others of shame , or such like carnal grounds , let believers make no provision for the flesh that iesus may be formed in them more and more , that his left hand may be under their head and his right hand embrace them , the former healing and justifying , the other embraceing and felicitating , the fi●st applying his merits , the last assurei●g his reward , the one offering food , the other medicine , yet behold the phisician , and his first cure for the souls support is innocence , attested in his manl●sse conception , that we shewing freedom from the deformity of brutal desires . manlike may be capa●le to convers with heavenly intellig●nces , crying out in our acts , with those in theodoret , who being ignorantly , through cunning ▪ made to offer incense unto idols , we are christians , we are christians , keeping fresh the image of holinesse , becomeing familiar as it were with angels . outstripping that modest heathen archytas , who refuseing to utter an immodest word , yet desireing to sense his discourse pou●traid upon the wall with a coal somewhat significative to his purpose , which is but to trapan sanctity , and shutting our organ , that is our ear , against rib●uldry , to offer it an inlet by the eye , an or●an apt enough to smutt the soul , and sufficiently polit●ck to captivat the hea●t , wi●h it s own consent , and betray it to destructive conceptions . draw near you that are virgins and behold this virgin , you that are mothers , and behold this mother , you that give suck , and behold this nurse , you that a●e with child , and behold this womb , you that are widows , and behold this woman ▪ no maid , no wife , you that are begotten of men , and born of woman , and behold this man encompass'd by a woman , born for all kinds of condition , wherein woman can be found begotten of man , that all living ( as she in breeding ) in ch●stity , may be encompass'd by this man secur'd against shame and misery , by imitating this woman● gen●us , this marys warrinesse , this woman● temperance , this virgins holinesse , this maids retiredness , for , its probable , the virgin was alone when the angel accosted her , and it may be conjectur'd at some good exercise , as appeareth by his salutation , th● lord is with thee , the religion of the hebrews teaching them to blesse in the name of the lord , whom they found diligent and well imployed as boaz did his reapers , and the reapers again their master . imitat also this marys cleannesse for the virgin was pure in heart , that is , in eye , in ear , in feet , in tongue , walk and apparel , her compositum being cloathed , crowned with the vertues , as with so many robes and diad●ms of stares , defending her ( by nature ) unfortified ear , from the assaults of immodest utterance , by bashfulnesse , gravity , and censure ; disdaining to soyle , or smutt her purer soul with the reports of obscenity , acted , either on the theatre ▪ or seen in the wardrop : the habit but warping toward kindling of concupisence in any , being condemned in the solidity of her judgment ; accounting it equally destructive , to be casually an incentive of , as studiously to become a pander to lust in any ; the angels salutation , her royal stemme and pedigree , cleareth all this and more ; as if her word had been like that of heraclius the emperour , insania l●ta voluptas , estimating the usual , trivial , finical delights of the daughters of men , to be dangerous , and their gamboles to be very madnesse ; because either being , or forming , or bordering upon pollution ; yet , ( according to the accute maxime in the holy state of virginity ) counted it virginitie to be unspotted , not unmarried , encompassing her self with resolves , of piety , industry , and purity , in all conditions , therefore she saw god , and that with her eye , the invisible being in her , and of her , and to her , made visible the father through the spirit er●cting a mansion place in her womb for the son , she having had a repository for the almighty his law revealed to his servants in her heart , from which issued an aptitude and disposition inclining he● body rather to kneel , then dance . ought not this to perswade future ages , for applauding and consenting to consciou● & sanctimonious behaviour ? christ being th●● born for this cause , or then his coming had been casting pearls before swine . and the product of christian profession little different from the frantick actings of the fable● jewish armillus , ( with them the same th● antichrist is with u● ) who before the comeing of the messiah ( with them ) is to be bo●● by , o● breathed from , a marble image of virgin , unto whom the wicked of the world shall be gathered for incestuous copulation ▪ and under him their leader bandy against heaven . how advantageously hath the ho●● ghost baptized our saviour ( so to speak with variety of names , titles and comparisons ? and how comfortably doth he expatiat upon that subject ? that in all doubts , fears or discouragements his name is as oyntment poured forth , cant. 1.3 . the word messiah , the expression christ , the phrase oyntment being all one , holding up the tapestry shewing the devout the inside of his worth , that the savour of his works , merits , and offices may bind up and restrain the deluding pleasures offered by sin , satan or the world , to our deceiving senses . what deductions faith can make from those names , of the rock , the lamb , the vine , the sun , the rose , the shepherd , the way , the door , the priest , pertaineth not to our province , but the appellation man in our theme , is so soveraign , so gravidat with blessing , flowing from fraternity and brotherhood , that the improver may observe a magazine in point of war for all accommodation , a store-house in matter of peace for all conveniency , at first representing god in man and therefore in spiritual attaques , hellish conflicts , wrestlings of conscience , strugling with the world , interceeding with god , he is a man an accomplish'd captain endowed with all requisits , required anciently by the law of armes for accomplishing a leader , gentry●he ●he battel ended and the halcion days ●f peace being come , the soul in sweet communion , holy fellowship with god , uninterrupted joys of the spirit , he is a man to advise with in the management of all things . indeed the angel appointed this mans name to be iesus , that is , a saviour adapting his name to his office , whence sa●vation in its bulk , as also in its parts is ascertain'd to him , who makes this man his iesus ; an appellation which none of the prophets knowing , or not revealing ▪ maketh evident , that almi●hty wisdome concluded it fittest for an angel first to utter , and next him the christian , that both the one and the other might eternally adore , the impresse and signature thereof being capable to m●lt the soul by its heat , but its worth proclaims a jubile to the most de●pon●ding sinner , in enclining his ear to these 〈◊〉 , that iesus is born in bethlehem , who●● a saviour , christ the lord , which so tra●●quillats the conscience that it may disda●● the surmisings , the wh●sperings of fear , 〈◊〉 inviting the eye , and attracting the ear , th●● except iesus be seen and heard , wise dis●courseing is but babling ; a holy man disrelis●ed the ( otherwise ) sweet fluency of tullys eminent ( not to say ) admited rhetorick and immitable ( because not bumbastick ) oratory , in regard that jesus was not among all his tropes to be found , that being the salt seasoning the highest expression of endearing friendship or most allureing eloquence . that signior , like name the prophet giveth him , isa. 9.6 . exceeds all delectation , that speaking him wonderful , counseller , the mighty god , the everlasting father , the prince of peace , the first ●epresenting all the rest miraculous , being wonderful , yet amiable because a counsellour , yet that hinting subjection , he is formidable in action ▪ understand to his foes , he is mighty , and least that should be construed not to extend to omnipotence , he is said to be the mighty god , yet to conciliate kindnesse he is a father , and to cause veneration , he is the everlasting father , and that he might be known to be above all desirable , he is the prince of peace , made peace go before him , brought peace with him , there being either peace or truce at his birth , all the world over , what can be reflected upon here , wanting for the accomplishment of a man ? and what is not here evincing the rationality of his name wonderfull ? in the beginning was this word , john 1.1 . there 's eternity ; this word was with god , there 's equality ; the word was god , there 's a deity ; and the word was made flesh , there 's humanity , and that word in flesh is called jesus , there 's salvability , the grace of god by him appearing , and bringing salvation unto all men , and how happy should we be if we would so far act as men , as make our symbole like that , the emperou● jovianus , scopus vitae christus , the end and perfection of my life , is iesus . for this cause the apostle , 1 cor. 1. hath , as a father observes , the name iesus , and again the name iesus in the first ten verses , eleven times over , as if he could not , or would not , compleat his triumphant wishes , for the corinthians establishment by other means ; then by tuneing their ears to this appellative jesus ; makeing it manifest to the most inadvertant , that the word master , or man , or any other nown , had not in his judgement vertue competent to heal their sores , remove their follies , or si● their quick silver , so much as jesus : or as if he himself by a holy inebriation of the juice or wine pressed from the signification thereof , had forgot the earthinesse of names , and sounds , but in heavenly dialect could only pronounce the elements of mans salvation ; view the stable therefore , the manger , the swadling-cloaths , and behold they all cry see jesus , behold the man , who being eternally enjoying peace , and splendidly ruling in heaven , was ( as about this time ) born man , a word also insinuating misery , vexation and wo , encompass'd from the womb with legions of devils , princes , pharisees and people ; yea by his own kinred and disciples was he perplex'd , being denied , forsaken and rejected saying , we have no pleasure in him , because they saw him a man that is , a compend of sorrow , yet because he is a man , that is a compound of excellency , behold his worth with chearfulnesse , and zeal as simeon , anna , the angel , and the heavenly hoast , who as they sang at the creation , iob. 38.7 . would also rejoice at the redemption of the world , worshipping him who was the first begotten . how much more , ought man , for whom the lord more peculiarly was made christ , as the shepherds will shew you , who went to see and returned from christ the lord with great joy , two words expressing fi●st his human● then his divine nature . the great turk vanteth of his being guardian of our saviours sepulchre , let us exult in his authority , glory in his holy name , religiously improving the design of his comeing , that we may be redeemed from this present evill world. gal. 1.4 . that is , from the practices thereof , and designs therein , the mischief whereof can easily be discern'd , and from which no angel could secure us therefore their maker , gods son became man by consequence our brother , voluntarily divesting himself of his glorious robes , cloathed himself with the poor rayment of flesh and blood & buckled on the coat-armour o● bones and sinnews , to fight against the god of this world , who had projected ma●● thraldome to eternity by the worlds gai●●ty ; whereas contrary our iesus , is before us in a stable , reprobating the worlds glory in his practise , that others may abstract their souls from it in their converse . it is said , that the herb , christ●●woort , or christmas flower , in plain english black helebore , ( so called for its springing about this time ) helpeth madnesse , distraction , pu●geth melancholy and dulnesse : sure we are , that though christ at this time did not speak , yet the members of his bodie , the face of his nativitie , the indigence of his parent , the surlinesse of his hoast , says to the demented , witless , because prophane prodigal , love not the world , cease from evill , and do good , subdue pride , watch envy , provoke not to wrath , love mercy , do violence to no man , ( he troubled none in the inn by makeing intrusion into any chamber thereof ) least he fall upon thee , and smite thee with more madnesse , and astonishment of heart , deu. 28 , 28. this last expression minds me to caveat the reader , not to be angry at helibore bec●use it 's called christmas-flowre ; for it , poor thing hurts no body that lets it alone , and herbalists are to be she●t , not it spoyled for that name , as was the harmlesse hawthorn tree , near glassenbury in sommerset-shire in england , which being alwayes observed to bloom so neare to this time , that it was reported first to budde this day , other haw-thorns about it remaining dead , and naked , king iames jestingly concluded theref●om , our old style to be more r●gular then romes new , but others of latter years more seriously concluding , the thorn guilty of old superstition , grubbed it up by the roots , and burned it to ashes ; which comeing to the ears of honest christmas , fearing her own fate , from that of her harbingers ( receiving notice by a publick order ) quietly retir'd , and keep'd her self alive by the fireside of more charitable christians , accounting it more honourable to ly by a flame , then dy in one : but this bush hath almost put me from my path , and hoping 〈◊〉 things , we proceed to presse the christian in all temptations to lift up his heart soul , and all within him , r●membring the of descent the son of god , i should have said of man approaching towards us in the chariot of the virgins womb , moving upo● the wheels of humilitie , charitie , mercy , and holy wisdom , god uniting to man , that ma● might be reconcil'd to god through inscrutable actings , by new things , heaven being opened as in the revelation . angels ascending and descending as in iacobs dream , joining earth and heaven as in the ladder , the father saying , fear not as in israels going dow● to egypt , here is the door , this is the gat● of heaven , as in the patriarch's dread , th●● lord shall be my god , as in the pilgrims vow gen. 20.21 . bvt forget not as we ought to reverence and adore him as god , in god , so ought we to respect and benefit all me● since god in man became like one of us , our lords natalitials and birth , being a mirrour representing divine charity and bowels of compassion unto us , and loves swavity or sweetnesse one with another , his very swadling cloathes speaking patience and benevolence . from the time of celebrating our lords advent in order of nature our , days lengthen , our nights shorten , and was of old called midwinter-day , or midwinter mass , or feast . the solstice formerly being nearer to it then now , however untill became , darknesse was upon the face of the earth , and that so grosse that for eight hundreth years , none had the gift of miracles , for in working of them , none proceeded our saviour save elisha only , the prophets taught the living , neither cured the sick , nor raised the dead , that the world by his miracles , might learn him to be the true messiah , the very sun of righteousnesse , by whose beams the world being irradiated , errours might vanish , and truth brake forth more and more , for the conversion of men ; and that as the cloud did israel , we by his manhood might move and be directed in our motions through the wildernesse , in purenesse of behaviour and brightnesse of doctrine , that by his firy light , we might have light , and constantly walk as children thereof , old things passing away by the spirits over shadowing , and heart beleiving , we might also become new in christ iesus , who was once born , and no more that the wo denounced against unbeliever● in all ages , might deter the remiss and enforce a running into bethlehem , the house of brea● to see admiringly this great thing , and neither complain , nor deride ; nor sco●n , or turn again to the egypt of carnal p●ss●ssion , bu● vivaci●usly embrace this man in their arms living by faith , confesse that he is come i● the flesh , which whoso denys is an an●tichrist , he as god giving so clear eviden●ces of his assuming flesh , shewing even be●fore his greatest miracles infallible proofs o● his man-hood , cu●ing the deaf after sighing ▪ raising lazarus after his weeping , and shakeing of the earth , as he gave up the ghost . the wedding then betwixt god and man , in him being come , let not the rooms be empty , but the faster invite iesus to the marriage , staying for your satisfaction in a stable untill your prepared hearts say as a laba● , come in thou blessed of the lord why tarriest thou without that darknesse of soul and will being expelled thou mayst dwell , yea encreass in light , evangelical for ever , as the earth receives increase of light for a time , and as it puts one hence forward a new dress the fields cloathed with a fresh green , the ●●ees in the gardens s●ed or lopped , the vines ●n the vineyard pruned , for the grapes grea●er sweetnesse , so he the vine being planted ●n the earth , may through our sincere pray●rs , be engrafted and inoculated in us , that ●s the vine we may have wherewith to glad the heart of god and of this man , causeing this days exercise to have a voice prepare ●●e the way of the lord lopping off all superfluity of naughtinesse , and exc●●scencies of vanity , leaving the drunkard , to be drunk in the night studying to be sober and vigilant , as children of day , avoiding somnolency or sleepinesse , ebriety or drunkennesse , the morning of temperance beginning with the sun of right●ousnesse , inforceing a being wise unto sobriety , remembring the very supposed father of this man was ioseph , who was known to be truly a good , and a just man. bvt the word encompass imports the enliving , prodigious ineffable mystery , the most in comprehensible conception and miraculous nativity of our lord , of which sufficiency of knowledge terminating the understanding , is that which mortality can no ways be obliedged to expect , yet to attract eyes for yeelding respect to this astonishing birth , whereon the building of our happinesse depends more then upon his rising from th● dead ; for , from the grave some have risen , bu● from a virgins womb no man yet came , an● affoords new , yea strong consolation , more over all his other actings are bottom'd upo● this of his birth ; therefore is it to be weigh●ed . the word expresseth encircling , en●closing , by which pure word insinuating hi● confinement in the virgins womb , an● abideing there as in his proper cell , unti● the time of life , at which this man ap●peared in the world , but the manner of hi● being compassed is concealed from us , the angels expression . the holy ghost shal● overshaddow thee ; remorats curiosity , go● thereby intending to conceal the manner , pro●●seth wholly a belief of the matter , a shadow being but the absence of light by the interposition of a body , the darknesse of the womb confineth our eye-sight , and the power of the highest dischargeth prying . to shew that he was born , not to be admired , or gazed at , were easie ; and to prove that he was born for us , is that which we all believe , to demonstrate he was not born for himself , but given to us , that hath been heard from the prophets ; for , say they , to us a child is born , to us a son is given , child yet before his mother was , he was a son , a wise phisician , and tender saviour , the omnipotent god , to us is given a child a son , respecting his two natures ; the first , viz. child , expressing him real man , as he was and cleared to be from his geno●ogy , from his soul , body , eating , wearinesse fasting , sleeping , weaping , from his being called , man , & the son of man , besides such representatives as god made of him under the law , as the seed of the woman , of abraham , a prophet from among your brethren , and davids righteous branch : the other word son , expressing him real god which he was , being called alwayes the son of god , after his resurrection , after which time , that phrase the son of man is never used . he is the everlasting son of the father creator of all things giver of eternal life , from the beginning confessed by the angels , demonstrated by his fasting , by his miracles and that in the temple , where never miracles were wrought by man , that being the place , wherein god significantly would have his son to be noticed , and he proved from his working therein , to be the lord who was suddenly to come thereto , malach. 3. it being the house of his father . in short by his suffering , dying , riseing from the dead , he declared himself to be the son of god with power , for never man , neither moses , samuel , nor any that called upon his name , neither priest nor prophet wrought miracles at their death but he , th● exploit of sampson , was rather wonderful● then miraculous and came far short of thos●●●upendious actings , at our saviours giving up of the ghost , but at his rising from the grave so far he declared himself to be god that these words , the son of man , are no● mentioned , he said it behoved the son of ma● to suffer , but being raised , it was , ought no● christ to have suffered ? how elegantly hath s. paul , philip ▪ 2. difference● i shou'd have said , united these two , in these words , who being in the for● of god , thought it no robbery to be equal with god , herein is the truth of his son-ship , and first part of his nature , but made himself of 〈◊〉 reputation ▪ and took upon him the form of a servant , and was made in the likenesse of men ▪ here is the truth of his child-hood , the other part of his being ▪ the apostle expounding the prophet would have said , he was given to us , who was in the form of god , and born for u● who made himself of no reputation , this is the beginning , middle and end of his nativity even to adore , reverence , that love of god we who after he had made all things , yet made himself man , so mans good , before this child was born as a son , he governed all things , but for nothing was he born save to serve , that men might injoy all things , and if the bi●th of this child , this son , be accounted fabulous , either by iew or greek , because incredulous . i passe the vengeance shown on a lewd painter , intending to draw our blessed saviour in the form of iupiter , an. c. 436. whose hand by the divinity of christs power withering , was again refreshed by prayer , repentance , and ●aith , in the two natures though reason could not unfold the union . but let me know why the diseased lyon seeks out an ape by whose ugly tricks , he , as it were laughs himself into health ? how or what can cause an ovel ball of virgin wax , cast into the salt sea , fill it self with fresh water ? why should the iew doubt of marys virginity since he believes , the bush burned and was not consumed ? that gideons fleece was wet and all the ground dry ? that daniels stone was cut out of the mountains without hands , all these were antecedent to this , the spirit trolling us forward to believe the mystery of the incarnation from a virgin overshadowed , she being like the porch in ezekiel , 4.4 . through which none was to pass , because the lord hath entred in by it ; he was the occult se●d , which had we wanted , we had been like to sodom , 1. isa. he is the fruit of davids body : to sit upon david● throne , other sons are the fruit of the loins , psal. 132. but christ was purely a fruit o● the belly , for from iosephs piety , for iesu● dignity , for the honour of the holy ghost , as we know mary to have been a virgin , before her conception , so she is believed to have remained a virgin ever after . his conception in the womb being the fund and bottom of all that followed , in hi● mediatory office , in it resteth the inscrutabl● mystery of the two natures , the possibility whereof in the union of our capacious souls with our finit infirm bodies is somewha● cleared : but admit this should not be reflected upon , heaven it seem'd resolves that th● a. b. c. of our profession should be whol●ly superstructed upon faith , that the 〈◊〉 and ground-sale might be conform to th● roof , and both to stand upon his ipse 〈◊〉 the word of the lord , the femal being 〈◊〉 only placed for the parent , not a man to co●●passe a woman , whereby a man may be b●●gotten , but a woman a man by whic● iesus was organiz'd . and if heathens beli●ved the possibility of minervahs concep●ion in the brain of iupiter , without a woman , may it not from truer g●ounds be trusted , that iesus was framed in the womb without a man ? it is certainly fabulous ; that budda should have gendred in his side a virgin , bu● for this truth what direful things have not been suffered ? and what consolation hath it not bred ▪ and the newnesse of the thing in the uniting god and man , is said to have been registrat'd in the book of heaven it self for all to see , the learned observing by their tables , that upon the observed day of our lords nativity ( viz. ) december 25. their fell the greatest conjunction of the eight and ninth speares in head of aries that ever was , and nature is not able to effect the like ( say they ) unlesse the world continue thirty or fourty thousand years , a strange conjunction upon earth , represented by another in heaven ▪ imports the almigh●y would have it wonder'd at . her name mary imports a star , and that of the sea too , designed in this particular to be eyed by such mariners , or rather questionists who in sailing through the ocean , of divine revelation & mysteries will needs be exerciseing the plummet , and by the line of reason ●ath●me in the depth of the wisdom of god , or coast it by the shoar of their own interest , opinion , faction , or concernment , mary in this being a better pilot , by her own motion , above her own reason , in how can these things be ? steared towards ▪ the bay of faith , and of dependance in ; be i● according to thy word , and to her honour cast anchor within the port of god's verity and omnipotency , with god all things being possible , and their striking sail saved her own soul , bringing him forth who is made to us of god , wisdom to cure our folly , righteousness to remove our irregularity , sanctification to wash away uncleannesse , and redemption to obliterat our guiltinesse . and verily she had her reward and shall have ; for may we not see with elizabeth , blessed is she that believeth ? and in temptations to pride , to avarice , in the surges o● a tempestuous world , among other saints mary as a star may be veiwed ; and as a cop●py followed in this her act of relying , upo● gods testimony , which is thought no soo●●er to be done , then christ was conceived that holie thing said the angel , pointing , a● it were , then at him , now in her womb , the person of the son of god bodily formed of he● flesh & bloud , not by transmiting the deity into the substance of flesh , or flesh , into that of th● deity , but by uniting both in one , subsistin● person , so that neither the godhead was manned , nor the manhood goded , but both though d●stinct , really united , qualifying the impassible to suffer , the immortal to dy , and the eternal god who had ever been , to be , by a mystery not to be apprehended , and is the mystery of godlinesse . god humbling himself for men , that is , for their good , to men , because born a man , above men , for though like them he was born of a woman , yet was he unlike them , in so far as in her , he was formed by the holy ghost , and born of her a religious virgin , in him also the god-head bodily abideing . can we do here lesse then cry out blessed is the womb that bare thee , and the paps that gave the suck ? the womb bearing him who is the author of all blessednesse to us , the virgin becoming spouse to the father , mother to the son , and habitation to the spirit , hail mary , thou art highly favoured being made the restorer of thy sex , sorrow in bringing forth , imposed for sin by thee not felt , when from thee we received iesus , god from the father , christ man from the mother , therefore blessed art thou among women , the blessed fruit of thy virginity expressing a blessing to all the daughters of eva , abideing in , following after , or cleaving unto , thy pattern set them , of simplicity and faith even in thine , in their child bearing , thou as a star emitting beams of light upon the earth , from thy breasts giving food to him , who giveth meat to all flesh , beareth the price of mans redemption , the mean of the angels confirmation , in thy armes , thou art highly favoured , god work●ng in thy belly three wonders for our astonishment and cureing of our heart , first in preserving thy virgin purity in integrity though in flesh , 〈◊〉 the ark was covered with pure gold , in fruc●tifying thy virginity , and makeing it conceive , as the bush burned , and was not consumed . lastly , by an meffable joining of earthly thin●s and heavenly together , thou 〈◊〉 iacobs ladder touching both ; thou art high●ly favoured for in thee god becomes man a virgin turns a mother and the heart of m●● believes all , being pe●swaded thou a●t the mother of our lord yet thy lords hand●maid , that is , our lords servant , for tho●● was made by him , and if god be terrible o●● of his holy places , how much more wonderfull , when he appears out of thy bowels having been compass'd by thy womb ? tho● art highly favoured therefore hail mary , 〈◊〉 heavenly salutation , while thou was upon earth ; yet on earth thy worshipping of him ought to expound unto us , its robbing him of his just devoir to pray unto thee , since he was born by thee to become the author of eternal salvation to all that believe and to thy ignorant adorer i imagine , that is , i conceive thou sayes , man what have i to do with thee ? seing he is the lord thy god , worship thou him ; for it s written , him only shalt thou serve . &c. the english word compass is known , and the root sabab is of the same sense , importing round about , or on every side , whence some apply the word to the church , who should after much wandring and wantonnesse , cleave to embrace the lord her husband , as the barren womb doth a man ; but this being no new thing , we make progresse in our first interpretation , affirming the words sound a retreat to the church in her unprosperous war against god , perswading to a reformation of life upon this new creation , beseeching them as els-where the apostle , by the mercies of god , and of our lord iesus christ , who to cultivat our barren souls , had first appointed the bloud of beasts in sacrifice , next our own in circumcision , and when both failed , the desi●ned effect , by this new thing his last and great work , that from his mouth the mouth of a bab , the bloud of a lamb , of this lamb of god , we might be perswaded to bring forth fruit , upon the sight of such pure innocency , who not being heard when he thundered , might be heard when he weeped , yea , loved and obeyed ; descending unto earth , that he might be kissed of such who while he sat in heaven was not feared , god purposeing to ereat nothing to save the impenitent , this being done to enforce abhorrency of every evill way , and the newnesse of it causeing wonder , might the more to enflam godliness ; the worthies , kings and prophets of the former ages not knowing , not seeing this ; that is , knew it not , saw it not fu●filled ; for though it be said the lord hath created a new thing in the earth , yet the time of utterance sheweth it only to be prophesied of , because of which the people of the prophets generation , might be ascertain'd that it should be , as if it been past and gone , god speaking of things that are not as though they were , and to come as though already done , so in after ages , a woman did compass a man. endved he was in probability with a rational soul from the first instant of his glorious conception , the holy ghost framing by his power his pure body with●ut those previous preparations of natural formation , infusing likewise his soul before the ordinary number of thirty six or fourty six dayes , which casteth the birth upon the seventh or the ninth moneth , for though he was like unto us in all things , yet the exception of sin , includeth such effect as emerge from it , of which pain in conceiving or in bringing forth , is to be exempted from his mother or imperfection of parts , or lack of a soul from himself , we speak not of the extension or delineation of his members , which must be by time perfected , but of his bodies organization which how smal so ever , might be animated , that be from the beginning m●ght be both god and man , which of an embrio could not properly be allowed ; and the body being immediatly the work of the spirit of power , makes diffi●ult to grant , the body of christ to be shaped or figured according to the wonted manner of men , the scripture as leaving it doubtful , expressing the embrio , which can neither be ca●led male nor female fruit , whereas iesus must be reputed to have always been god and man , and man here enforceth the same conclusion , the word child in other places not enervating the inferences , that being used more effectually to demonstrate the verity of his incarnation . this one word man , proved a confounding topick to the iews in their pungent hopes of a messiah , foretold by a reaming prophetissa of their own , who being with child predicted of a deliverer in her womb , her belly indeed grew , yet their hopes grew bigger untill the chast-damosell was delivered of a lusty girle , which brought her country-men to bed of a brown , ( that is , a shamefull and melancholy ) study , but our redeemer , like the true lamb of god ▪ exod. 12. was taken from the flock of mankind , a male , a man without blemish without sin ; in the evening born in the last age of the world and to be eaten whole , believed wholly in , as god christ , and man christ , without which what can be thought of these scriptures but forgeries , as that he grew in wisdom and stature , math. 2. that is , as man , or that he knew not the judgment day , that is , as man , or that he made the worlds , heb. 1 , or that he was in the beginning , which is to be understood only as he was god so that our iesus is canonically , i should say levitically fitted to be a sin offering , by whose masculine vertue through grace the sins of the world , are to receive expiation : let none therefore in malice or in mirth , henceforward maintain the etymon of woman , to be wo to man , but derive it rather from wonder of men , all fixing and centering their eyes on this woman and this man , as objects , for samplars of joy and admiration . satan at first by the serpents craft abused the woman into credulity , perswadi●g her too attentive ear , to betray the heart into lust , by which death triumph'd over all her sons ; but here is a daughter of eva hearkning unto the words ▪ of an angel of light , ba●●ling satan , believing god rather ▪ yea b●fo●e her self , and becometh a great instrument of salvation , wounding satans head ( for her son bruised it ) in which his craft and tongue are both destroyed , and like david with the head of goliath , erects trophees and signs of eternal conquest , over the legions of death and hell , conceiving by ●aith , bearing by faith , pondering in , and storeing up in her heart ●hatever could corroborat her faith , un●ill her son , had made both his and our enemies ▪ become his foot-stool . by his horn . for he is the horn of salvation , luke 1 , ( i. e. ) his power and beauty as by the horn of a unicorn , pushing yea breaking the devils stem , not only antidoting but annihilating any poyson , he can or doth lay in our way to hurt us ; it is true that too great confidence made eva talk with the serpent , she being without fear , whence even in a phisical sense for her punishment , there yet is a pannick dread generally in her sex at the sight even of a dead snake , but thogh mary was terrified or put out of countenance at the angels salutation or first appearance , conceiving him as is conjectured a man , & she solitary , whence good in the accost might be suspected , let in any case spiritual horrour , in serpentine discourses , or satanick blandishments , or sinful appearances ( staining a good report ) contrary to christian modesty , to the fleshes satisfaction in any debauch , be always rooted in us , for avoiding the wages of either of these which is death ; and if any put the evill day far off , yet as the seed of the woman ( like things long look'd for ) came at last , so the veracity and truth of god shall at length display it self to the terrour of all adversaries , and shall prosperously publish it self in accomplishing what ever it predicted , for the believers consolation , as after some thousand years , by and in a woman , was the promise of the seed in the person of our saviour perfected . a woman shall compasse a man , is not this strength out of weaknesse ? and visibly evident at his birth , she first bringing him forth , we read of no midwife , next she wrapped him in swadling cloaths we find no assistance , and she laid him in a manger . behold a new thing , cheefly in civiliz'd nations , in honest births . tulliola the daughter of cicero dyed in labour , iulia the daughter of caesar , dyed in child-bed , and weaknesse generally is found in travel , and help called for in bringing forth , but this hebrew woman was strong , and in history neither had , nor demanded aid , joseph her spouse not dareing to touch what he begat not , or it may be was exercised about some other employment , while she swadled the child and laid him in a manger . the ancients generally record it to be of a rock , and histories registrat the truth of that to have been seen of many , and what more pertinent for the rock upon whom the church was to be builded , then a rock for him ( the mystical foundation ) to be laid in ? ( but of this cum deo we shall speak elswhere ) and ioseph standing by when the shepherds entered to shun the surmise of scandal , and remove the beginnings of an ill bruit , apt enough to kindle in the breasts of them whose hard heartednesse drove his great bellyed mother to a stable , for though there was at the birth of iohn great joy ; yet at christs , save in heaven , and in shepherds , we read of little , but that world knew no better , we have more full intelligence , and understand , though our hearts be rocky , and our bosoms , as the stable , common filthy and unclean , yet he is born a saviour to deliver us from both , as a moses to break the one , as a ( hercules , pardon the comparison ) to cleanse the other for which let the holy b● glad , because here is a rule , let the honourable rejoice , for here is a fountain ; the humble , for here is a pattern ; the dying , for here is life ; the sinner , for here is a redeemer born , who purposeth to pay their ransome , and for that end more enriched then was that silesian child born , a ▪ d. 1585 decem. 22. in whose mouth afterwards was found a great jawtooth of gold , approaching to the carat of hungary , for he hath precious bloud ( without which there is no remission ) which as a pri● from his holy body , he shall deposit to procure us from slavish servitude and spirit of bondage , and therefore in these days it is unlawfull to be surly out of spite , and unholy to be sad , except for sin ; touch , taste and see ▪ that god is good , and rejoice , for to you is born a saviour , christ the lord. avgvstvs about this time , this good time , by proclamation order'd none to call him lord , prompted , sure , unto it by a spirit , not of flesh and bloud , so let no lust rule over you , but bow the knee to him of whom it 's said ; and let all the angels of god worship him , pay tribute unto him ; who is over all the world , evidencing , that where ever you are ( as ioseph in galile ) that there is peace with you , towards him ▪ having either yeelded , or being subdued by the most august , serene lord iesus , who was by the spirit given to this woman , and by whom is published heaven to be at peace with men , and women , uniting these two together and both unto it self , that peace might be on earth , and goodwil towards each other , and both give glory by submission unto god , ceasing from contention , salvation comeing by iesus and honour with christ to men , who are but dust and ashes . when the almighty doth wonderously , men should be surably affected , here is a prophet created , a king anointed , a priest consecrated , a phisician born : what more ? a saviour encompassed , let this be your tydings , christ is born in bethlehem , and leave your flocks , ascending to him , ( who came down ) in your heart and love , for in your salvation there is utility , in his vnction swavity , in his incarnation majesty , for he hath bowed the heavens and is to be found in the swadling clo●ths , of precepts , sacraments , and promises , of all which the angels of the church have told you , because of which heavenly testimonies expect not a star in the air , i mean a new miracle or a new good way of your own chuseing ; but draw near , and behold , this new thing , proclaiming it to each other , as the two cousings ▪ mary and e●izabeth , that jew and gentile may both rejoice together in the birth of their common saviour , and that with hast , our saviours birth as his doctrin● , being prolifick , dischargeth oscitancy and slouth , having a proper work , which must industriously be gone about , ( viz. ) sancti●y , the dig●ity of the spirits working in thi● supernatural manner , having morally a coercive power to suspend ter●en matters , and carry the soul to the hilly country by affection in the sweetest cell of the souls complacency , and thence again to issue orders unto all faculties ▪ to abstain from filthinesse to love the lord to speak good of his name . christ being as at this time born , as at this time the angels sang , the heavenly host praised , the shepherds glorified , which in our leading pious , holy and religious lives , shal also , satisfactory to god , and jesus our lord , be perform●d for which this new thing was created , the world being grown old , exceeding old , that is , thin , crazy and bare , adams disobedience , the angels fall , cain's slaughter , lamech's murder , nimrod's oppression , the giants impurity , babels confusion , &c. had so marred the visage of this earth , that the heavens groaned to be delivered from its aspect , from its scent , as if mezuntus tyranny had been anticipated , who tyed living men to stinking carcasses for their death and his own sport ; but at last god sent his son , in flesh , with water , that the earth as the garden of the lord being well watered , and as pharao'hs kine made fresh , faire and well favoured , or as david of a goodly countenance , in imitation of this woman by humility ; for though she was mother of our lord , she visited , first , in charity , for she came to help the aged , elizabeth to assist the conceived , and comfort her cousing now impregnat ; in her dolors , burthens , longings , faintings , and domestick affairs ; in her modesty , she was a teeming woman , and at the time of her delivery mary the virgin returned home ; in her oratory she spake so well that the bab of grace leaped in the others womb ; and lastly , in her civility for she saluted elizabeth , no question , but with civil honour and religious reverence , for the mother salutes the cousing , the cousing mary , and the baptist both , all with earnestnesse , and serious holinesse , mixed with joy ; or if you please in imitation of the man , in love , for as the son of our mother he is come down , that we may kiss him , with the kisses of our mouth , in comforting , the shepherds when cloathed with darknesse , and it may be with sadnesse , were comforted with joyfull tydings , in suffering he endured the worst , a stable , a manger , for all his innate worth , and former glory he fretted not at , 〈◊〉 he cryed , it was for mans sorrow , in doing he went about doing good , and so let us compas● each other with religious delight , celebrat●ing this feast , very near as old as the gospel not now only , but alwayes with the church ; ● virgin , yet the lambs wife , by faith hope and charity , that they being found with us , 〈◊〉 ioseph , mary and the bab , were by the shep●herds , may live as they , soberly , righteously and godlily , which perfected , we shal not be cast out of the heaven of the church with lucifer , nor out of the paradise of power●full ordinances with adam , but enter into the new ierusalem which is above , by vertue of this new thing created in ierusalem be●neath . the method of obtaining which 〈◊〉 included in the marrow and significancy 〈◊〉 such names , whose bearers were more peculiarly grandiz'd in the history of incarnation , ioseph by interpretation is addition , mary bitternesse , zacharias minding the lord , elizabeth peace of my god , gabriel strength or man of god , and iohn gracious ; now a good name is in herauldry accounted an accomplishment gentilizing the vertuous . and we find in godly saints accrewment of honour to be attended with change of names , for the case in hand ; let this days solemnity add one cubit to the stature of your knowledge , touching the pravity and bitternesse of natural self , by reflecting upon what the lord hath now done for our indwelling with him , & becomeing men of god , inspirited with peace , when the spirit shall write on the table of the heart grace , grace , teaching us all our life long to celebrat on christmas , that is , christs-feast , in the old saxon , the holy eve of that eternal yule or iubile in the holy hebrew where old emanuel , now iesus , shal be worshipped with everlasting jubilation . from this mans encompassing , the holy ghost pleads for israels returning , and 〈◊〉 this back-sliding age , would suffer a word of exhortation , i should motive for modesty ; now pharaoch's physicians wold sense a childs ●onfinement in the womb , a womans nourishing of her fruit , or how the egyptian midwives would retail the particulars couched in the expression , i presume not to know ; but there is a man , and a woman in the text , and the copula joining them together , is chast , and comely ; there is mention made , of the attire of an harlot , prov. 7. and we read of the solicitations of a whore ; gen. 39. but , the knowledge of christ ought to instill sobriety in all our converse , men , woman , women , men , at meeting or a part contriving the contexture of their discourse , the methods of their thoughts , the sentiments of their soul , to be spirited with that vertue . a father observes , that ioseph gave no assistance to mary , she swadling , she laying him in a manger , he not dareing to touch , so holy , a bab , whom he knew to be none o● his , it 's also , and there from , incumbent 〈◊〉 the mystical beholding of our lord , to retur● from our irreverent behaviour , and give hi● his just devoir : how unseemingly wil so●● touch christ in the supper as if the 〈◊〉 were their own bread and wine when it is his body ? how rudely will other skip , tread , walk , and frisk , upon 〈◊〉 ground , as if it were their own furro● their own tale , their own house , their 〈◊〉 romance ? certainly the gospel is scandaliz'd , by the sordidnesse of some mens unclean fingering , mouthing , writing , yea , printing of the person of iesus , so contumeliously , that it would be death in turky , to word it so of mahomet ; i know intimacy , and acquaintance is pretended , yet that ought not to offer rudenesse to the serenity of his countenance , the sanctity of his laws , the dignity of his person , the excellency of his being , which are infring'd to that degree of mockage , that were he once again upon earth , he might say to such , what a great , yet affable , emperour said unto a churle , who confidently made invitation , yet nigardly served up his meat , which was , i did not think there had been such familiarity betwixt us . believe it , what in the state by policy , in the church by simony , in trade by defrauding , in religion by opinionating , in faction by abetting , in the road by stealing , in the sea by pyratting , in common talk by filthy discourseing , in print by unholy applying , in the house by slandering , in designs by oppressing ; in the counting house by tricking ▪ and in our hearing of the word with itching , our holy and ever-glorious lord , is made and accounted , as a common thing : wash your hands therefore you sinners , purifie your hearts you hypocrites ; for how unprosperously all this is done , is known long ago to the jew , and may in due time be evidenced to us gentiles , if so besotted , as not already to have full instruction , since this new thing hath been created on the earth . a woman shall compass a man. this generation ( old , because so long , lying in wickedness ) seemeth incapacitat for amendment ; but as when s. paul was weak , that is , in himself , then was he strong , that is , i● grace ; and as when the impotent man ▪ complained of his want of a man to assist him towards a cure , iohn 3. the man in the text , said , rise take up thy bed and walk , it is hoped there is an holy seed in the womb of our mother church , springing toward and hastning forward , the desire of the godly and truly religions of the nations , some holy simeon , that is , obedient hearer , expecting the lords salvation and some devout anna's , that is , gracious and merciful , waiting , that is , praying for the redemption of our israel from the division-ating hub-ubs , wherewith she is entangled , in practising and perswading for peace and holiness , which as from the womb of a mary , or mara , of all , or any , that is , in bitternesse for our grosse back-slidings , shall hasten the production of comfort and tranquility , in the knowledge of a iesus born to save us from our sins . mysterium pietatis or the mysterie of the circumcision of our lord and saviour unfolded , and applied . circumcision day , tolbooth church , 1671. new years day , tolbooth church , 1671. luke ii. xxi . and when eight days were accomplished for the circumcising of the child , his name was called jesus which was so named of the angel , before he was conceived in the womb . as we find no nation , the old savages of mount atlas excepted ; but found a necessity , and from natural , as wel as politick causes , gave proper and distinct names , to things and persons ; so in civiliz'd nations , ingenuity and law , prompted them , to pitch upon a time , proper for designing their issue by them ; when cain , abraham , or lot , were so denominated is not , so far as i know upon record ; but christianity hath generally observed , and followed near about the time of the iews , who were strictly tyed to the observance of the eight day , from isaac , who was but eight days old when he felt the knife , and afterward in all ages , each male was to have the sign of the covenant in his foreskin , under the penalty of being cut off a phrase among the iews , intimating a liablenesse , to the wrath and vengeance of the lord in the highest measure , and was concluded to be the greatest & most cursed of all threatnings in scripture , as a punishment not inflicted by man , but an impending vengeance of god , on earth , imprinting ( say some ) the certainty of dying childlesse , and towards heaven , ( say others ) importing the gospel's anathema maranatha ; the offendour peculiarly being seperate for a curse when the lord cometh as hateing his holy institution , for which also his indignation may be felt in being cut off in the midst of their dayes , as is evident , in moses tarrying in the inn , fearing to go down to egypt , wherefore that irregularity in no rite might be charged upon the son of god , now born of the seed of abraham , when eight dayes were accomplished , they came to the circumcision of the child and called his name iesus . circumcision importeth bloud , and since without that there is no remission ; withal , being to speak of a saviour , i know no better object to present before you , then a ruddy ; then a bloudy iesvs , for because of the circumcision he may say to the church his wife , a bloody spouse art thou to me , and her name since abel may be aceldama , a field of bloud , as being bought with a price of bloud , and still sprinkled with that bloud which bought it , as that field was with his bloud , who took that price , as the text imports , acts 1. or she may be called damascus , a bag of bloud , where and because our brother the lord , as abel was slain by his brethren iewish cainits out of envy , and whose bloud at this time beginning to be shed , crys loud to heaven , speaking better things . circvmcision is a short word , yet of a large sense ; and as applied here , maketh three miracles to be discovered . first , the eternal god who was before all worlds , and made time , dividing it between day and night , is found to be eight days old , next the impassible lord of glory , unto whom there be no augmentation , or increase , nor diminution or lessening of parts , is made lesse by the foreskin ; lastly , the ineffable iehovah , who is above all names in heaven or earth , is called iesvs . it was , and is ordinary with god to ratifie his pretious promises to the church , by appending signs as seals , reason it self being dim , except the eye perceive something illustrious , or takeing in things purely natural , how much more in spiritual the bow in the cloud , the dew in gideons fleece , the change of abrahams name , the whole pedagogy of law , and among others this sign of circum●cision , held in so great veneration as to be reckoned above , that is , greater then the law , for it was before the tables , preferred to the sabbath , for even on that day it was not to be omitted , hence s. paul wisely caveating the philippians , philip. 3. against its use , reflects not upon the word , yer presseth its neglect , and chargeth warrinesse under the notion of concision . being then purely a pareing or cutting of the flesh , not a sign of the covenant , which as such , not only with iews , but with arabs , mahumetans , phenicians , is in high regard unto this day ; though some more barbarous derids even its institution , suggesting it un●●table , to the benignity of a merciful god , to delight in beholding bloud issuing from the ●oins of a tender baby , and to injoyn it , under so severe a penalty as cutting off : but this is to be wise above what 's written , for to passe the law-giver who is not obliedged to demonstrat by reason the equity of his mandats , to any , much lesse to such , who have forfeited their being to his justice , the speciality of its rise was to discriminat gods own people from ethnicks and pagans , for which if man will be at no cost , he is very churlish , or at no pain , he is very selfish , and in these days gratulation is most becomeing , since god in place of circumcision in our own bloud , ( which as a iudge in matters criminal he required of our forefathers ) alloweth , yea commandeth us , that of water , expecting in the mystery but cleanlinesse of us , as a distinguishing character . against sin ; of old the adult whether men , or women , had a sacrifice , but that being in the young also whether male , or female , god accepted a few drops of bloud from the male , ( when all was due ) as an expiatory offering for both sexes , in their nonage , so that in this circumcision , said of mercy and iudgement will i sing , psal. 101.1 . we have seen god contracted into a man , let us see that man contracted in his parts , and behold why he was circumcised , and why so named at his circumcision . view the causes of his birth , and it 's sai'd to be for us , luk. 2. and as for himself , he was not born , so nor circumcis'd ; for neither he nor his parents sinned , in god his father there was no sin , in mary his mother no offence , ( i. e. ) in her conceiving , neither was there any guile in his own heart , so that he needed not , be circumcis'd , his being born without original guilt , infallibly removeing the merits of the smart , that principally eyeing the pollution transmitted by , and contracted upon ordinary generation ; upon which score the baptist pleaded , his no need of baptism , but contrary he of his : math. 4.13 . unto which , our saviour yeelded as a truth : but requested of him a sufferance for that time that he ( viz. ) christ might fulfill all righteousness , ( i. e. ) both of law and gospel , that sinners of all sorts might equally adore , and accept of him as saviour , sanctifying in his own person , the signs exhibited to each ▪ assureing reconciliation begun ; clearing that not offence , but his condition , as a man requir'd iohns connivence , his own condescendence being in these words , it becometh us ; that is , both me , and thee ; for as he took upon him the form of a servant , so was he to submit to such ; as were superiors , which is righteous , yea the hight of righteousnesse , all righteousness ; for being found as a man , a sinful man , was it not expedient in point of honour , to submit to this law , for rendring himself more capable of converts , and more amiable of conversse ? for what could now be judged would be the issue of an unbaptized evangelist but scorn and contempt , for building up of that , in doctrine , which in his own practice he disdained to stoup unto ? besides he had took upon him the seed of abraham , and purposed ( as the messiah ought ) to be so accounted , for fitnesse therefore ( though not for necessity to ) his grandour , he received the impresse of the circumcision upon his flesh , whereof god himself was the institutor , elucidly discovering thereby to the prophets of the christian faith , the end of his mission ; to be the fulfilling and ending of the law , unto which circumcision so eminently had made them debters , being now exempted from its bondage , christ himself having undergone it and institued baptism a more easy , sweet , comfortable sacrament in it's place , being circumcis'd through infinit wisdom , for the same cause that paul baptiz'd timothy , even to abolish circumcision , acts 16.3 . which was to endure no longer then the use , for which it was appointed , did endure , and that was to difference jew and gentile , which distinction christ removeing legal circumcision , as well as priesthood , was to be changed and laid aside . gal. 3. the cabalists finding the history of miriams death , to succeed the laws referring to the red heifer , or cow , numb . 19. infer , the laws binding up , at the approach of the messiah , that the heifer did typifie the ruddiness , sanguinolency , or bloodiness of a saviour is a truth to be attested , but that the prophetess death was a prototyp of the laws departure , is not so easily to be granted ; yet this is clear , that as abraham , ordered his servant in swearing to put his hand under the thigh , whence the son was to come , in whom all was to be blessed , and that son to be god also is evidenced in the addition of the letter be to the name of abraham , taken from gods own name iehovah , so our lord the son of god the son of abraham that ordains that by , faith which abraham had , when uncircumcis'd which was in himself , we should know , whence we are hewn , even from himself , whose name is upon his thigh , revel . 19. by spiritual generation , consequentialy receiving the benefit of sonship from both , not in that legal , but in this mystical begetting , by vertue whereof as he , we are the sons of abraham not of his flesh , but of his faith , and such are still d●fferenced , and separat● from infidels , and cananits of the world , not by the pale of circumcision , but the waters of baptism , gala. 3.27 in which , as in noahs ark , we are secure from that deluge , shal fall upon the ungodly , and liberat from that bondage which the iews , as servants , as scholars , were under , as sons of the flesh of gods servant abraham , and as children of iesus the beloved son , hath the knife turned into water , and what the edge of the former could hardly cut off , is now by water and grace easily wash'd away . therefore our lord was both circumcis'd , and baptiz'd ; as being prince both of law and gospel , and a corner-stone , for uniting iew and gentile in one unto himself ; receiving baptism last , saying by that , of it , unto the church , as of the other sacrament , take ye all of this ; do this in remembrance of me ; and of circumcision , first , because made of a woman under the law ; hence is he called the minister of the circumcision , being under it , and preaching actually , personally , to the partakers of it , the promises being made to such ; whereas to the gentiles , there was no such obligation of his truth ; yet by grace , did perswade to an entrance into the covenant , by his messengers and prophets , rom. 15.8 . mystically seen in his ver● baptism receiving it from iohn , by bethabe●ra , in the river of iordan , iohn 1. somewh●● above the place where the priests of the lord stood with the ark , while ioshua and th● camp of israel more southward passed over into the promised land , where he circumc●●sed the people , christ being the substance o● that very ark of the covenant , he being t●● mean , for reconcileing unto god both nati●ons , beginning with circumcision , which h● received in isaac , untill he suffered in him , ful●●filling the figure ; wherefore we are said to be circumcised with the circumcision mad● without hands , obtaining the benefit promi●sed unto it another way then by bloud . providence , like the goodman of th● house , knowing not only when , but how , th● thiefes would enter , frustrats by circumcisi●on their design , who should a vouch our saviour not to have had a real , corporal , but an aerial , or phantastick body ; for as alexander proved himself unto his flatterers to be no god , because when wounded he bled , so the gospel cleares him to be no phantasme because of the prepuce , and by it casts a mist in the devils way to abate his fury , that though he might know the angels revelation ; yet as truly again , he might infer him guilty of sins tincture , which circumcision did mainly respect : wherefore we read of no great rage , that either satan , or man , had against him , untill his baptism , being then more clear because of the voice from heaven : yet still was there some dimnesse of his perfect deity , as appeareth in the first temptation , mat. 4. our saviour as a war-like prince in his enemies country , cloathing himself in the robes of that country , to passe the more securely undiscerned , and ( pardon so strong application ) to destroy his adversaries the more surely , and make them inexcusable . what more ? the ends and uses intended by god , and the profits or benefits received by the church , in the circumcision were of old comprised in this distich , and , applied to christ , are proper ; cauterium signum meritum medicina figura , exemplum fuit olim circumcisio dura . and as an issue or cauter it emitteth putrid matter from the body , was a character or badge of discriminating the people of god from the worshippers of idols , and to them also represented their merits for sin committed , which in justice might have made the whole man to be cut off , by which it proved medecine or physick , some say against the carbuncle ; sure it is , it figure● lust in the soul , and shewed what puri●● ought to be in the heart , the corruption thereof , being moraly evacuated , and causing each one become a good example to another of continence and vertue . bvt the design in the circumcision 〈◊〉 the son of god , was for the fulfilling of t●● law , which he came to do , mat. 5. 〈◊〉 again to abolish the law , which as a shadow went before him the body , untill he wa● incarnat , which being done , as a shadow must go behind , and at his ascending , vani●● away , he himself being the substance of th● shadow , perfecting throughly what it in 〈◊〉 only endeavoured , therefore must 〈◊〉 children of israel , ( according to the 〈◊〉 ios. 5. ) be circumcis'd the second time , 〈◊〉 this ioshuah , to whose law , according t● moses doctrine , they have been circumcis●● once , but these leading them by faith 〈◊〉 christ in the gospel , they must undergo ci●●cumcision the second time ; by which their reproach shall only be rolled away , and their gathering together to be glorious . yet subordinat to this , it is worth considering , that he opened himself unto this first fruits of his suffering , for the same cause he payed tribute , ( viz. ) that he might give no occasion of offence , that all might splendidly adapt themselves , for obedient walking , and not justle with superiors upon account of priviledges ; wherefore we should hammer our pernicious designs , and curb our extravagant affections , not as untamed heifers in a conceit of our own worth , plead immunity from law , or from premisses of dignity , excellency , piety , liberty , or birth-right , maintain a disorderly carriage , christ presenting himself in this as a samplar , for us to work by , as a rule to act by , as a law , oblidging us to conform , yeelding to those in authothority , and laws in force though in all things we be gratified ; nor in all parts there be no necessity for them , hence he is said not to be born but made under the law , gala. 4. whereas we are not made but born , and ought the rather to be subject . this sun of righteousness rising in a red cloud , caveats against murmurings , complainings ; having something in it , to be seen , to be loved , and also to be imitated induceing to a circumcision of the foreskin of our heart , the badge of gospel mortification , and teck-merion of self denyal , his bloud and name hinting at salvation even from our selves . stephen chargeth his impenitent country-men with vncircumcised hearts and ears , by which he understands the whole man ; ears implying their hearing such doctrine as tended to depravement , hearts ; insinuating their peculiar kindnesse and approbation of it , to that height , that the eyes beheld it as delectable , the palat as delicious , the hands as prosperous , the feet as an easy journey so that heresie , impurity , vanity , iniquity , sensuality , with practice without consideration , become● the love of him who is carnal , and prevails to seduce the undiscerning , to the subsequent way of ungodly folly , the whole man becomeing prize to the tempter , for all irregularities , the universal intendment of the soul being guadrat to the appetits of the corrup● heart , which therefor is to be keep'd , that is circumcised above all things , prov 4.23 by which the eyes shall let in no vanity , and the ears be stopped , that is circumcis'd , against rotten communication , the spiritual palla● shall taste and see that god and his ways are only good , the lips shall be preserved from lying , and the tongue from speaking guile least at any time we grieve the holy ghost , eph. 4.30 . we find upon record an universal circumcision of the whole tribs at one time , by knives or sharp flint stones , ios. 5. that service being omitted in their travel through the wildernesse , not , because the northwind blew not , for scattering the cloud , which had been inconvenient , as the iews foolishly suppose , holding that wind most seasonable for circumcision , but through their unfitness to admit the same , in regard of tedious , and uncomfortable travels , which being ended and the holy land entered , god thought it expedient no longer to be delayed , and therefore ordered ioshua no more to procrastinat or put off , shadowing that such who would possesse jerusalem the holy city , & spoyl the potent adversaries of our rest in succesful battels , must by faith in christ the rock , make holocausts , that is , burn'd offerings of beloved lusts , though as near , or dear , as the skin it self , by declining from evill , and doing good , keeping the soul from rapin , bloud , covetousnesse , and wrath , solicitously by the sharp and two edged sword of the word of god , which christ brought into the world , restraining every thought , and bring it captive to the laws of piety and sound reason , that being a discerner of the thoughts , and intents of the heart , a divider betwixt the soul and sin . circvmcision being nothing but a purgation of the soul from vice , which who so scruples to deposit , must not be reckoned among the faithfull , but as uncircumcised , be deny'd entrance into the holy temple , the holy citty , holy iesvs being only king of the iews , that is , of the circumcision , not of the letter , but of the spirit , not of the body , but of the inward-man , and the precept being given to ioshua , intimats , that as death and lust enter'd upon all by one man , we are not free from either ▪ untill by his antityp iesus , we be redeemed from our actual , or original transgression , by applying faithfully his life , and bloud , as expiatory for sin , denying ungodliness and worldly lusts , which is a deliverance from our vain conversation ; and in one sense , a being crucified to the world , and in another , ci●cumcised in our foreskin , they being ; ( with some , as it ) superfluous and no way necessary for felicitating soul or body . the hebrews say , sem was born circumcis'd and he was happy , but that the foreskin is not necessary , is figured in the eight day , seven being allowed in proportion , and revolution of time to all in common ; but the right , is that eternal day , expected by the elect , and forestall'd already in those occult joys , which emerge from liveing soberly , righteously , and godlily , in this present world , and their names being written in heaven , contemplats upon the felicity , their spirit shall possesse the week of this wearisome world , being brought to its final period . it is said of severus , that no day passed wherein he did not something that was good , and beneficial to others , and without much arguing its evident , how soon our lord amply discovers earnestnesse , passionatly to offer himself a lamb indeed for the sins of the world in his yeelding so easily , so suddenly to breath a vein , ( as a wise physician ) for the cure of his mystical body ; ( now in a spiritual ) raveing and sinfull feaverish distemper ; man go thou and do thou likewise , do good , and yet more good , and by whom thou art accounted base , of them at last , thou shalt be had in honour ; god incarnat having here begun , to lay down his life for thee , be not ashamed to lay it down for another , at least estimat what can be done for thy brother , and reckon that to be a debt , due from thy saviours stupendious humility . we mistake , if we conclude our selves heavenly born , untill as heaven , we influence the earth with benign aspects , and eight times , or days , or duties must passe over us , before we ought to repute our selves of the seed of the faithfull or circumcis'd : for in the opinion of holy bernard , we must first be just in our dealings with men , he who would raise high , & must build low , and iacobs ladder had its foot on the earth : another is , the avoiding of fellowship with evil men , christ was separate from sinners , and his followers must hate the congregation of wicked doers : a third is , watchfulnesse , and observance of enemies , our saviour not being ignorant of satans devices , disappointed his stratagems , he left him unresolved of his being the son of god in the wilderness , and of his wanting original sin by circumcision in the cradle , and in both prevail'd . another is , sobriety as becometh men , the believers life is a warfare , and if lust , pleasure , or cares of this world overcharge that day may come unawares upon us , luk. 21.34 . another is , patience in all things we suffer among men , for a few evill days , we must neither with cato , put out our lives , nor with thrasillus run out of our wits , but keeping a good heart , we shall never want a place , not to say , a whole wherein to hide our head . another is , humility , our lord humbled himself to the death , and that the soul with mary be exalted , remember he visited her in her low estate , luk. 1.48 . the seventh is , piety and devotion , in which by contemplation the chil● of grace , celebrating a sabbath ▪ by resting from works of sin , and walking with god , ought not to be reckon'd a son of belial , but as on the eight day , declared by the angel of a good conscience , or rather is by the priest of the new testament , called the son of god , and gets a new name which none knoweth but he that hath it , revel . 2.17 . there are who will have the eight day to imply the eight ages of the world , reckoning the first from adam to noa , the next from him to abraham , the third from him to moses the fourth from him to david , the fifth from david to christ , the six●h from christ to the end of the world , the seventh to the dead , the eight represents the resurrection , at which time all the true so●s of the faithfull , shall receive their true name and true inheritance , in being saved from their sins , and approved for their sanctity ; but the more sound , and far more probable ground for fixing upon the eight-day , was , because of the infants strength , being then more able to bear the sharpnesse and smart of the knife , then when newly born , and yet not after the eight day , for they growing stronger , and imagination more forcible , the pain had been greater , that time was therefore chosen , when the skin as more tender , could renew and repair it self ; but it is nice , that to this day , the iews circumcise none ; but on the eight day ; that is to say , never at night , however it be , it 's said , that the pain is greatest on the third day ; nature tending then to a healing , for which cause simeon and levi slew the shechemits , according to which its given out , that the three offended in each sin , viz. our selves our neighbour and our god ; the third and last is the forest , and its remembrance most dejecting , as appears from davids confession , in matter of vriah , and iosephs admiration in the temptation of his mistris . thovgh i conjecture not that the e●ght day , was allowed for the body of the infant to be inflenc'd by the seven planets yet according to the doctor of that philosophy , concluding the sun to operat upon the head and heart , we may alludingly teach , that the beams of the sun of righteousness , must shine and opera● upon the head & heart of adams sons , before they can have a living soul , or be brought forth in the second birth ; yet , let none pin their abideing in pollution upon god , for the sun beams shine in the ministry of the gospel ; but many as the swine in a hot day , tumbles the more in the pudle , and what is vitiously observed of circumcised nations , as egyptians , saracens , that no people is more lascivious , may shamefully be applied to christians ; none being more filthy , more unclean then they , who have been washed , being the more defi'd thereby , that they commend it , yet mockingly rise not from forbidden pleasures , from condemn'd delights ; mahomet in a great measure● encourageing those passions , allays the guilt of his disciples ; but being discharged by christ , by christians are to be the more abhorred . the iews circumcised but in one part , and that part by which the whole body is most defiled , where lust , and luxury tyranniz'd and play'd rex ; but the christian must be circumcis'd all over , to extinguish , not only the heat , as by pores ; but the very sum of uncleannesse , in his eyes for restraining vanity , in his ears for debarring obscenity , in his tongue withdrawing from ribbaldry , in his hands by shutting out iniquity , in his whole person and converss , laying aside all superfluity of naughtinesse ( for that as the circumcised part , may be well spared ) least emasculating themselves , they walk as the daughters of men , that is , not worthy of god , that is , not as his son our lord iesus , who being to introduce a new doctrine into the church , of faith , and love , got in a new day , and as is supposed the first day of the of the new year , a new name , and was called iesus not by chance , or choice , but according to the order of the angel before he was conceived in the womb , which fights against and impugns our old courses , pregnantly inviting to a new and holy life , for matriculating , or ingrafting our selves , in a real , not nominal , spiritual , not political , and innocent , not blasphemous , way to the society of iesus , to work a cure against the distempers of the whole body of the church , was the head thereof , as about this time , let bloud , and by whose vein breathing , the body becometh more agile , and every member more apt , to exercise it's peculiar office , for the good of the whole : therefore , ought all , as spiritual eagles , ( a bird who by casting her feathers , and breaking her old bill , occasions a fresh growth , and repairs her strength ) to arise from old , and dead works , mount towards the heaven in new desires , and new affections , testifying both , by new lives , unto which this child , this name iesus , strennously attract's , there being in it , when opened , a treasury of all riches , a ga●ner of all provisions , and a ware-house of all excellencies , sounding first from an angels mouth into a virgins ear , nothing but what was heavenly and of a heavenly vertue , being fit to express it , or capable to apprehend it . it●s true , we find some of this name besides him , yet of such eminency , as demonstrated them forerunners ( i. e. ) typs of this iesus , it is of the same root , and sense with that of ioshua who was captain of the lords host , and possessed israel of the holy land , another was a holy and high priest separat for expiating the sins of the penitent delinquent zach. 3.1 . and to passe the apocriphal iesus , who yet was a wise and prudent teacher , we have mention of another iesus , colos. 4. a companion of s. paul , and fellow-labourer with him in the kingdom of god ; it was in short a common , and an honourable name among the iews , but out of venera●ion to our lord iesus not now used in the church . names of old have been adopted by friends , or parents , according to the hope conceived of the person named , or by some accident about him , or done by him ; but none of these here , for our saviour was seen by by none when he was named , nor thought upon by any when he was called iesus , a saviour , not from hope , which still includ● fear ; but from assurance that he should save his people from their sins , which untill revealed , might be unknown , even to the angel who brought the message , so that nothing of the creature was instrumental in this nomination , but purely drawn from the benefits should accrew unto the world through him , which obiter and by the way , enforceth parents to elect such names as may import to their posterity some duty , befitting them , that their names may teach sanctity and true piety for as if something had been in that name ioshuang , or iesus , we read not of their sins , not of their scandals , as we do of other's ; we have iudah's incest , solomons apostacy , davids adultery , and iudas the traitor , as if salvation in the others name had transfus'd it self working detestation of prophane courses ; adam named his wife evah because she was mother of all living , and the name gabriel enforce●h the bearer to be a man of god , the name nicholaus to overcome the people in good , iohn to walk graciously , william couragiously , thomas to behold each man as a brother , the word importing a twin , such are good , and sutes christianity , whereas hercules , a sturdy heathen , lout , diana , a fam'd huntresse , savours ( pardon my boldnesse ) not of the font , not of the laver of regeneration , not of baptismal water , and therefore to be retir'd , least mars , iupiter , vulcan , and other names of baal , defile the baptistry , the name patience : i cannot conclude ill , but that femal one , of faith , in my judgement is to be avoyded , as all other that in any direct way , tends either , to sin or revieve the memories of the prophane . which evill , the name iesus , in it 's very initiatory letters doth abrogat , and cancel , improving the saints , in all degrees , to the highest blesse of saintship , speaking iucundity , or gladnesse to the sorrowfull eternity to the mortal , sanity , or health to the languishing , vtility , or profit to the poor , satiety , or plenty to the hungry ; in greek it 's anagram'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the sheep , or lamb , viz. which is given for the sins of the world ; it is oft writ in 3 letters thus , i. h. s. iesus hominum salvator , shewing the salvation he brought to man-kind , and thus drawn in the body of the sun , is it the armes , and publick seal , of the segniory of genevah , shewing her light , to beam from the rays of this sun of righteousnesse , her inscription about that , being , iesus , sol , & scutum meum , jesus is to me , both a sun and shield ; but others expresse thereby , his innocence , humility , sublimity , he not being conceived in sin ; yet under-went death for sin , and because , he , is man , is made lord of all things . giveing of names , is a sign of authority and dominion , and given by jewish fathers at circumcision , as we do now at baptisme , it 's the first act of jurisdiction fathers exercise over their children , the scripture shewing plainly in abraham , and zacharias , that the mother hath no right to impose them , and if they do , the father may alter them ; as in the history of benjamine is conspicuous , he being never called beno●● , and though the mothers name should stand , in holy writ it is to be understood by the fathers indulgence , as is famously clear in the register of leas fruitfulnesse , her husband gratifying her in that particular , and not without reason , but this name iesus was not imposed by ioseph , who was no father , no● by mary though a mother ; but by god , who hath power over christ as man , and exercis'd the same as a father ; before his birth , that he who is the king of kings , and son of god , might not be made subject to his parents ; but so far as his own knowledge , discretion , or goodnesse , in riper years , should concede unto , as is evident from several places , his subjection being commended , and , ●oman , what i to do with thee , being expressed . yet to condemn the obstinat and refractory , this name is not publickly proclaimed from heaven ; but given to mary , and after that to ioseph , who gave it to his supposed son , at 's circumcision , and by that name which his parents gave him , was he known in all the tract of his life , god in this occult way , preserving the order and honour of paternity , disallowing such , who assume the boldnesse to rebaptize themselves ; and write new names which their parents knew not . he is by the holy ghost , yea by men , sometimes called iesus , sometimes iesus christ often our lord , sometimes this , and again that other name , every one of which , have some peculiar eye , to some relation he beareth towards the church , and in all those glorious precepts for divine celebrating the supper , that is , the holy communion of the church , by s. paul , he speaks of it in that style , that would hardly make that phrase the cup of iesus , the death of iesus , to be proper , speaking constantly of the lord as the lords death , the body and bloud of the lord , a word importing the founder of that communion , and fellowship we have with the father , from which this may safely be drawn , that men should discreetly expresse the tittles g●ven to their saviour ? it is a truth , that some have spoken of him under epithets purely , that is , scripturally applicable to the father , to the spirit , to an angel. the most celebrated tittles are iesus , christ , and the son of god , this last , when iews deny him , mock , raile , reprobat , laugh at him , &c. is proper to use , christ intimating his anointing , hinting at the means , whereby he saved us , as preaching , fighting , conquering is pertinent for us ; the son of god he is called , being very god , of very god , the second as he is man. god by assuming humanity ; but his name iesus represents him god joyned to humanity , united to the humane nature , and here wisely given , yea before haveing three times been so named ( viz. ) at his conception to mary , next to ioseph 〈◊〉 a dream , and lastly at circumcision , for then they called his name iesus a name majestick , a name consolatory , holding forth his deity for besides this lord , there is no saviour ▪ and his humanity also , for by it , he maketh propitiation for our sin , nay we find it i● other writtings , not removing , but preventing sin ; even that of robbery : for a paddist , or high-way-man , attempting to spoil a preacher , ordering him to stand , and asking what he was , was answer'd i am a the servant of the lord iesus , the paddist trembling at the answer , said again , what are you ? and had the same answer , and so a third , the robber as amaz'd , forgot both bloud-guiltinesse , and covetousnesse , and called to his unjustly detained captain , for the sake of iesus depart in peace ; and ruminating to himself whose servant he had been , in this debauch'd trade of life , being cogitabund , cryed out , iesus , iesus , iesus , blessed be the name of iesus , who hath keeped me from sin , and forsakeing that course of life walked after in the path of vertue . let none inquire touching the utmost extent of this name , since it 's secret and wonderfull , iud. 13.18.19 . above all mans conception , and expression , having not under it the name or shadow , but the essence , and verity of all salvation ; yet know he is not called iesus , because he saves from war , or sword , for these may be good but from sin , which can never be but ill , therefore it comforteth the heart when opened , delighteth the ear when hearkned , pleaseth the mouth when expressed intimating , from sin freedom , and predicts glory , in place of misery ; but yet , not by the aiery sound or letters thereo● whether utter'd , or impress'd , for the devil spake it to christ himself , and had a finger in the py , when it was writ upon the crosse but when applyed by faith , and conforming to the doctrine of him who bears it , as he who learning and studying ▪ iesus well , proposed to himself for a coppy , a meek man , ● humble man , a sober man , a chast man , merciful man , and finally , a man endued with all honesty , and full of all sanctity , which is a sweet way to make him to every man iesu● ( i. e. ) a saviour , that he as being almight● god , created them , so as iesus that is go● and man , may redeem them from this present evill world , by his omnipotent unspeakeable goodness , compassing & strengthning by his mediatory office what ever is his own within the ●oul & abolishing by his royal power & christ-like vertue what ever besides that , the heart hath contracted , & to prevent relapsing let the man iesus be our example , and iesus god your chief support , leaning upon him as your beloved , and the name iesus shall assure salvation , secure heaven , not otherwise . the name iesus is admirable , for by it all wonders have been wrought , and because of it all devils trembled , it 's , also amiable , sinners having by it been justified , righteous gladned , the dejected raised , and all that ever called as the blind-men , iesus , thou son of david have mercy upon us , have been relieved : it's lastly laudable , for it 's glorious , it 's holy . it 's new , it 's exalted above every name , and the name that is given to us , for us , whereby only we can be saved , therefore glory ye in his holy name . remember you are his by purchase , be having redeemed you , not with corruptible things , as with silver and gold , but by his pretious blood , of which summ , he this day gave part in hand , as earnest , and payed the whole afterward , in grosse upon the cross , and might there be not more , then a common providence , that upon the first of ianuary there should be fewer martyrs in the primitive persecution , then on any other in the year , each day produceing when laid together , five thousand save that ; since the faithfull witnesse himself , by whose bloud their's was accepted , did , as upon that day , enstate us into the passage leading to the spiritual paradice , by applying his merits in circumcision , as the first fruits of the land ●or earnest of our forgivenesse ; makeing hell to tremble as being spoyled of its dominion , earth to rejoice as being redeem'd to god , and angels , to triumph as being confirmed in righteousnesse : all which passionatly excits to a confession , that iesus is the christ , to the glory of god the father , makeing his regimen in our souls the more arbitrary , when by way of reserve we reflect upon that purpose of the father , that every knee shall ( mark the word shall ) bow , that is , yeeld and submit to the name iesus , that is , the power , authority , and judgement of iesus . from the name christ , are we called christians , that implying both his , and our unction , with the graces of the spirit , whence also came that name of the messiah ( i. e. ) one that is anointed ( viz ) above his fellows , as christ is said to be , isa. 61. with gifts , not with material oyl which had been improper to him as a king , for his kingdom is not of this world , or as priest for he was not of the order of aaron , nor as a prophet for their unction shewed their lawfull successour , whereas he succeeded none , for all before him were thieves and robbers , iohn 10. insinuating that all the prophets were either after him , or came along with him , art thou the christ said the messengers to iohn ? is not this the christ ? said the woman of samaria , that is , he who was to be the messiah , the anointed one , and this name of christian from vnction is most proper for men to use , they , if believing receiving some measure of that holy oyl , the spirit of god , which was given to him without measure , but some contrary to this name , delight in the word catholick , and some of these catholicks again , glorie in the appellation iesuits and both of these scandalously use , some countries in particularly in italy and in rome it self , to make the glorious and honourable name of christian , to signify an idiot , a dolt , a very fool , which shews their impious arrogance in boasting of what is proper to rome , nor romes doctrine as now taught , the word catholick being of no worth unlesse holy be added , and their spiritualiz'd pride , in stamping the name iesus , upon a few , making him the head of a faction assuming a name so glorious , so ineffable , as if salvation were only to be found in their colledges , and christ himself to be only of their order . give us the name of christian , signifying out hops in his authority , and the sense of it also as heirs of his purchase , together with the obligation of it , as being bound to his doctrine , chiefly & first in reprobating the worlds vanity : for , io. 6.15 . perceiving that they would come and take him by force to make him a king he departed , next strennously to exercise repentance , for he was the lamb slain , then fervidly to exercise charity , for he prayed for his enemies ; and lastly studying purity , in the whole man for he taxed the pharisees , for cleaning the outside of the cup. so being christians in truth ▪ let 's leave others to boast of being catholicks , and brag of their iesuitism , we shal exult in our lord iesus christ , honouring , revering , but not dareing to assume the name iesus , there being no other name under heaven by which we can be saved ; christian including only our duty obedience ; and respect unto christ ; whereas iesus imploys his office , and benifits towards us , and therefore no project , how devoutly so-ever carried on , ought to appear under that notion in the world ; and truly the interpretation of the same , being known , the inap●nesse thereof , as to ignatius disciples would as clearly appear , as the incongruous name cosmographers give to the magelanican sea ▪ calling it mare pacificum , that is , peaceable , whereas the pilot finds it still rageing and stormy which they are , to that degree , that they are a burthen , a curse , and cursed by the generality of that church , wherein they so monstrously breed ; and if obedience , laws , designs , scops , give names , they are neither to be called ignatians nor iesuits , but popelings . iesvs is his name , and salvation is his office , and our profession proclaims our acceptance of him for a saviour ; yet , who will ●enter a cut , or a bruise , because he hath a salve or oyntment ? or break his arm upon confidence of a skilfull chirurgeon ? so no lesse warrinesse against offending , issueth from the knowledge of a born redeemer , whom we are to use , not as mountebanks for sale of their balsoms ( viz ) try his efficacy , or skill , by putting our selves upon spiritual hazards , and run risks in eternal concerns ; but as wise men , avoid both danger , and infection , and either happening , consult him , as we do a learned , wise phisician , agai●●t the impurity of our birth , unrulinesse of our l●●es , and horrour of our death , against all which he is a saviour and ready to help , for he was called iesus . it hath been an old complaint , that the celebration of our lords nativity in these days , hath been polluted by pagan-like behaviour , as if by it , we had been liberate from god , sabbaths and temptations , and tyed to nothing but idleness , gluttonness and wantonnesse , not as god , but as if the devil had been incarnat ; and this is not of yesterday : for we find the ancients exprobating the case with christians , for their beholding , observing , some wanton rites of ianus at this time celebrated ; yet their zeal was attended with greater knowledge , then to raze these dayes out , or expunge them from the kalendar ; but rather their people from sin , the observation of which time being accounted by them ( as it is yet , with the churches of the saints , at home or abroad reform'd ) a godly , a goodly practice ; the protestants in holland , france , switzerland , germany , &c. joins in this practice with the church of old , and we as brethren , ought in charity not to condemn them , though we withdraw our amen . in not consenting to that observance . let us ( abhorring the lasciviousnesse of the gentile , the scandalous practice of the irreligious , equally avoiding the maliciousnesse of the iew ) serve the lord with fear and rejoice with trembling , circumcising our selves , in our flesh , externally , by seemlinesse in our apparel , to be in our actings irreprehensible , and in our speech , that it be not contemptible , and in the spirit also internally , which consists likewise in three , as in our thoughts that they be holy , in our affections , that they be pure , and in our purposes , that they be honest , all which is most necessary , though they may be thought severe , as was cutting off the prepuce of the foreskin under the law by ● knife , importing how fast sin stuck , and how dear lust is , bvt off it must , or we shall be cut off , r●ther then which , let it go , and as about this time there was for our good a new birth , a new mother , a new son , a new song , a new marriage , a new spouse , a new brid , a new testament , a new inheritance a new sacrifice , a new sign , a new child , a new y●ar , we ought to have new lives , laying aside the old leaven of malice , wrath , envy , and all uncharitablenesse , going beyond , that is , exceeding the superstitiousness , not to say the righteousness , of those pharisees , the iews , who will not eat what is either sour , or bitter , on their new-years-day , but sweet almonds figs , rasins , as also fish , a type of that candor inoffensivenesse , that they are to shew towards all , the year after ; before whom , their good works must abound and multiply , as fish in the sea , that is , numerously ; exercising our selves sincerely at all times , in the things that may accompany salvation , and wherewith one may edifie another , unto which circumcion of old , did morally enforce , and christs baptism with ours also , doctrinally proposeth . in the kingdome of portugal , there hath been for above three hundreth years , an order of knight-hood , entitled of iesus christ that king being soveraign of the order , and held in great esteem , ( not to sensure the acts of princes ) if cnicht , or knight , in our old saxon english be interpreted , a servant as iames , and s. paul were , of god and christ , how soon might the rude swaine , the country lossel , the clownish boor , the whistling plowman the earthy drudge , find out a way , for nobilitating , his family and gentilizeing of himself , in observing the rules and orders , belonging to the badge , and profession of the gospel ? let those of castile , passe for born gentleman , the bereans are far more honourable . alexander and nimrod , may do great , strange and bloody feats , while paul and cornelius , keeping their bodies in subjection least they should be cast-aways more splendidly writs their name , and with a greater flourish in the volumns of repute . takeing heed to gospel rules , holy laws , observing the outgoings of the king of saints , even of the paths , walks and orders of iesus the soveraign , and heir of all things and kingdoms , being king eternal , immortal , invisible , the only wise god , 1 timo. 1.17 . maketh the clown a gentleman , the gentleman a noblesse , yea all men from the basest of pesants , kings unto god the father , and younger brethren to our lord , ( that is , partakers of the whole inheritance with the son ) of which dignity if you be religiously ambitious , or earnestly covet after you shal do well ; for iesus then , in all cases , shall be a iesus , that is a , saviour in time of trouble . mysterium pietatis or the mysterie of the wise men , unfolded , and applied . for epiphany-day ian. 6. tolbooth ch. 1671 but preached sunday-ian . 8. tolbooth ch. 1671 matth . 11.1 . now when iesus was born in bethlehem of iudea , in the days of herod the king , behold there came wise-men from the east to jerusalem , saying , where is he that is born king of the jews ? for we have seen his star in the east , and are come to worship him . thovgh it be said , that god is no respecter of persons ; yet it s to be understood , in his eternal decision and sentenceing men to happinesse , or misery , conform to the regularity , or extravagancy , of their actions ; for otherwise , he eminently signalizeth some above the masse of plebeian beauty , by signs and wonders , makeing their ingresse to , or egresse from , the world prodigious , or auspicious , by unusual occurrences ; not to speak of the three suns , which appeared when nero entred upon government , or that fearfull comet some months before his slaughter , nor of that shining bright , before many lights of the germain church , were extinguished by death , as being portentuous : it is upon record , that glorious worthies , have been saluted at their births , by visions from heaven , auspicating the felicity of their government , grandour of their lives , and glory of their fame , as his late majesty ( to passe old and musty registers ) of glorious memory , journeyed from his palace to pauls church , to render thanks , for the birth of a son our present soveraign , about ten of the clock may 29. in bright-day a star was seen to shine predicting as some then said , his out-shining and breaking forth at last , though for a time , he might be out-shined by another ; not to comment , god doth not always speak by his prophets only , but by the meteors , and elements likewise , in persons especially born for government ; and if in persons meerly temporal this be , what shal indicat to the world , the birth of the king of kings rather then a goodly star , and that in the east ? by whose rayes , the religious magi , whether by day , or night could spel , if not read , the birth of the king of the jews : for as there were many new things about , and at our saviours birth on earth , and all wonderfull , as the angels appearance , zacharias dumbnesse , &c. it was seemly that , the heavens should also lift up their voice and declair , that wonderfull work of god , which lay in iury ; yet shined to persia ; coming to them who were nigh that they might be saved , and to them who were afar off that they might be redeemed ; therefore there came wise — men from the east , &c. haveing seen our lord born for , and circumcised by the jew we should wrong our selves , if we beheld him not worshipped by the gentiles : for though salvation be of the jews , iohn 4.22 . yet it's effects are to the ends of the earth ; at first , the shepherds adored , here philosophers are come to adore , they directed by an angel , these conducted by a star both from heaven , to him , who was to unite them in one unto himself , and of them so united , as living stones to build a temple for the holy ghost , that is , a tabernacle for himself . in a mystery behold araunah the jebusit offering gifts , and david the jew , doing service to our god , for the health of both and salvation one of another ; the gentile exceeding the jewish spectators , in his the lord thy god accept thee , he knowing the israelite to have ( as he had untill the gospel was revealed ) a more peculiar interest in god , so christ was king of the jews , that is , eminently , but not only , for he was also the god and king of that king-like araunah , a gentile . one day , ( viz. ) ianuary the sixth , hath been fam'd among the ancients , and it 's first appearance highly rever'd , because of a four-fold miracle , wrought thereon , god even the father proving as on a theater the divinity of iesus his son : for when he began to be about thirty years of age , and baptized in iordan , the trinity was discovered , the father being in the voice , the spirit in the liknesse of a dove , the son in the flesh , and proclaimed to be the son , well-beloved ; whence by them that day was called theophania , the apparition of god ( viz ) from heaven , that same day of the next year , he at the marriage of cana of galile turned water into wine , because of which , they called it bethphania , the appearance of god in the house ; on the same day next year , he fed the five thousand with five loaves , and two fishes , wherefore they called it phagiphania , the appearance of god eating , or in eating : of this last there is some more scruple then of the other ; but let him be anathema that denyes the appearance of a star unto these wise-men , which some will have to be shining , when this king was thirteen dayes old , others will have him two years old , however the day from this was called epiphania , the apparition of god above or from the heavens , and this as being more sacred & more miraculous , the wise-men seeing , believing , journying , searching adoreing and offering , have in the annals of the church swallowed up , almost all the other , that is , for the time , he being adored now as god ; which we find not to be done in the other wonders , by jew , or gentile , and the solemnity by the ancients , in all ages , is especially observed upon that account ; unto whose venerable , and gray-headed practice , we shall in all humility conform , this universal lord , and sun of righteousnesse , having a morning star in the east , giving intelligence of an approaching day for mans perfect redemption , and by it good tydings to these magi or wise-men , and by them to ierusalem , and thence to all the world , whereof we our selves are witnesses ; and if i speak the language ●f the prophet , arise , shine , for your light is come , i hope you will obey the ensuing charge , and lift up your eyes , and see , and then as convinced shew forth the praises of the lord , which is also foretold , and as gentiles , come to the light , isa. 61. it was said of solomon the kings of tarsh●sh and of the isles shall bring presents , the kings of sheba and seba shall offer gifts ; its true tarshish was never a kingdome , but by it is prophesied , what the rich kings upon the coast of the red-sea , near unto which tarshish was a famous inland town , should do , and what the kings of sheba a chief citty of ethiopia , and seba , another in arabia faelix , both famous for gums , and pretious stones , should perform as tributaries or as favorites to solomon , a preludium of that homage and good-will , which the world owed unto , and should repay unto him , of whom solomon was but a shadow , even to that king whom these wise-men come to worship . let us veiw these holy pilgrims , and their pilgrimage ; in there came wise-men from the east , the place they travelled unto ierusalem , their question in that place , where is he that is born king of the iews ? their errand with him , we are come to worship . they are called wise-men of the east , otherwise magi or magicians , of old an honorable appellation , and applied not unto vizzarts , or negromancers , as now , but to the students of philosophy and mathematicks , observers of the motions and government of the luminaries , sun , moon , or stars , inferring conclusions for orderly walking in matters of regiment and intrinsick projects of state ; and got that name from meditation detecting and diveing into natures deepest secrets , foreseeing the probability of things , & were held , of old men of renown , by indians call'd gymnosophists with grecians philosophers , caldeans in babylon , druydes in france sapientes with the latine , and with persians magi , who were of that high estimation , that none was thought worthy to reign , except he had studyed their art ; and from their colledges were persons taken , for being petty princes , and governours of countries , whence , it may be , sprung the conceit of these magi , being reputed kings . whence they came , is not yet determined , some brings them from caldea , they worshipping the stars , others will have them of balaam , who prophesied of a star ; there are who fetch them from the utmost parts of the earth , its most likely they came from persia , because of their gold incense &c. of their motion it was east from ierusalem , from their learning , there being in the citty susan , the kings seat , near the palace in a stately garden , a philosophical colledge of magi , students of history , philosophy and divinity , with whom daniel , ezechiel , in the captivity conversing , and by their unwearied seriousnesse , in searching records , and antiquities , might arrive to the knowledge of much of the law of moses , the promises to abraham , the truth of the prophets , and of the expected messiah , which by the weeks of daniel might be by them now looked for ; not omitting the wisdome , or direction of the most high , to those , whose acumen was to unty knots and mysteries , qualifying them , to become tutors unto daniel , in all humane literature , whose religious zeal , in gratitude might bequeath some of his spiritual instructions , for their own , and others advantage , pairing off the excrescencies of their endeared studies , by his life , wisdom and visions , that they might be more intent upon that one thing necessary ; whence in probability flowed at this time , their worshipping of iesus ; for they believed and therefore enquired , and therefore offered . had they been called philosophers it might have been conjectured , they came from greece , but the term magi , speaks them persians , being given by that nation to persons studious of knowledg , only if the distance of susa from jerusalem be computed , which is 920 miles , it would be imagin'd they could not come so soon after our lords birth , as our observance will allow , which is but 13 days : not to speak of the swiftnesse of dromodaries , upon which in those countries men travel'd , the star might appear sometime before the birth , and in their travel , their stay in jerusalem , something more then a year might passe ; for certain it is , that herod , according to his information of the stars appearance , slew the children of bethlehem , from two years old and under and this interpretation seemeth more agreeable to the text ; though it may be the star appeared not , untill the birth , and hast , care , zeal , with true piety , m●ght cause the journey to be expede in the alloted time , though in the appearance of the star , herod might be mocked ( there being greater slips not censured in scripture , of more experienc'd persons in divinity , ) the men wisely forseeing hazard to themselves , and danger to the bab . tovching their number , they being called wise-men there can be no lesse supposed then two , and in regard there are three sorts of gifts , some will have them so many men , & tell you a tale of 3. kings of evilah , where there is much gold , of magonia where there is much frankincense , and are so wise , that appellius , amarius and damascus must be their hebrew names , galgalath , megalath , and sarachin their greek-names ; caspar , balthasar , melchior , their roman names : more then twelve i have not found them to be thought ; it is likely there was a train , a retinue of the most curious , pregnant , devout , learned in the society , with the worshippers , for they put all ierusalem in an uproar , and herod himself was troubled when the intelligence of the shepherds but six miles off for ought we read was not so much as headed by either . the heavens to david declaired the the glory of god , and to the magi the birth of his son , the jewish shepherds had an angel and tokens perswading them to belief , the gentil philosophers had only a star , & yet they believe , both seeing that one christ , which was then born , and design'd a corner-stone for uniting these together ; giving them his right and left hand , from the affection of his heart , both being now alike pretious to him , because as they , he is the son of man. the shepherds were nigh , the magi a far off , yet both received , he moderating the jews insolence , because of the synagogue , and illuminating the gentiles ignorance , because of his light , joining them , as one building , himself as the corner-stone , both beautifying and strengthning the structure . and into this church as into the house , with the magi , let us enter , he being our lord ; and saluting him , let us worship , they opening the door for all nations , as ambassadors of peace , offering to his greatnesse ; the mercy of god in christ giving ample assurance of reconciliation , to all offenders , though magicians , wizzarts , consulters of witches , as to manesseh , when so wise as to lay aside the works of darknesse , and behold his wonders in the firmament of his works , and heaven of his word , wherein they shall perceive that christ is born , that is , the promised messiah , in whom all the kingdoms of the earth is , and was to be blessed ; therefore in no nation is there ground to despair . and though some degenerat from these their religious gentile ancestors , either by loyttering at home in their carnal security , purposing neither to take pains for , nor travel after salvation , or play at the door in their superstitious formal idolatry ; or debauching within , by their scandals , and impure deportment ; yet having wise preachers , experienc'd in the study of heavenly scriptures which as the star over the house , shew where christ is to be found ; let us unite in devotion , and being faithful , with the saints , part with whatever lust is dear and sweet , knowing it is our wisdom so to do ▪ being christ and his gospel are above the price of all lusts , though supposed rubies . let herod be troubled , and great men moved against submission to the scepter of christ , ( for touch the mountains they will smoak ) and jerusalems inhabitants be in an uproar , each one about his particular concern suggesting trouble and war ▪ by changeing of kings and governours , upon which ( in all probability ) their fear was grounded ; for none went with the magi from ierusalem , either fearing to appear , despairing of successe , or for such like cause ; yet this is but the course of wordly wisdom , which being earthly , sensual , is to be avoided by the man of god whom neither herodians , of ambition , nor ierusalemits of pannick fear so far shal obscure wisdom , or occasion defiling of conscience , as to make him afraid of , or tremble to hear of christs approach ; but rather calleth , why tarrieth the wheels of his chariot , having a desire to be with christ , obeys that sound , of heaven the charge of ierusalem his mother , the church , going forth to meet this king , cant. 3 11. now crowned in his cradle , and having heard of this in ephrata , seeks and finds him in the wood of the cratch , and ark of the church , rejoyceing as they that find rich treasure ; and good reason , for he is found in bethlehem ( i. e. ) the house of bread , and under that notion , implys all happinesse to his visitants ; to his receivers , the tittle of life adding eternity to his crums , which when enjoyed , the snars of death are avoided . as these magi left ierusalem a crafty herod , the skilfull scribs , who durst not deny what the scripture recorded ; yet shuned to believe what the wise revealed , bringing damnation upon their souls , the more speedily , for their base ingratitude , the more desparingly for their great knowledge ▪ the more inexcusably for dissembling with herod ; so let us relinquish and turn our backs upon those sirens , stopping our ears against the songs , and counsels , devices , secrets , that by the wicked witty , the demure in hypocrisy , the knowing in disobedience , are laid any way , to debar us from the regular path of gods revealed will ; in persuance of enjoying that blessed sight , which is in the star light of a promise , offered to us , how difficult soever it may seem , to flesh and bloud , leaving the politick and carnal to their interrogatories , their questions , their fears their scruples , what may be ? what shall be ? rather then what is to be done ? things ; which is to be feared in our days , have made our lord to go further from us then he was once , dare i name that place to be , in egypt ? herods hypocrisie made him promise adoration , his timidity made him search and ask , not where the king of the iews , but where christ should be born ? the question to the iews is made in privat , by the gentiles it 's made in publick , the reply represents and infers the jews to have answered , where our saviour , not where their's was to be born , because they believed not in him , nor rejoyced at his birth ▪ nor travel'd to his lodging ; and at this day for unbelief they are a scatter'd people through the earth , still beholding that faith published , and gloried in , unto which they are enemies , which no doubt adds to their torture shame , despondency and grief ▪ having neither temple ▪ priest , nor sacrifice of their own , as other nations , yea hardly retaining their name , but by a few absurd and ridiculous ceremonies , for which being derided by all nations , and accounted murtherers , iesus being deemed innocent , increaseth their astonishment , and is reckoned by travellers , the formal cause of that pregnancy or rather subtility of wit , which proverbialy , is applied unto them , their religion putting them under a general odium , they are driven , to help them-selves by base shifts , whereby bandyting themselves against the rest of mankind , they are better studyed in malice and mischief , then other men , for which each visier , and basha of state in turky , keeps a iew of his privy council , by whose malice , wit , experience , intelligence , it 's thought most of that mischief is contrived , which is executed upon christendome ; yet at the same time , that iew is so hated , that would i might die a iew , if this be so , is one great curse in turky , and he dare not , yea cannot become turk , unlesse first christ be acknowledged , a true prophet , which still must edge his envy , and more ferment his spite . it is said one of these magi was a black moor , and master-painter , limns accordingly ; but i shall not swear to the truth hereof , yet there can be no danger to maintain to such who credite the report , that in our addresses unto christ , the outward appearance , the difference of , or about things external , the clearness of the souls knowledge , or doubtings in the bosome , blacknesse of the soul , contracted by fear and horrour , or dwelling in the torrid zone of persecution , affliction , or desertion , as it ought not to deter from the embracements of our lord , in the house of the church , so neither in others , should it represent any cause , of interrupting their well intended progresse , in those religious duties , of prostration , or adoration , since the saviour of the world is an advoca● with the father , speaking peace , and shal accept of their attendance before the throne , in good and comfortable words ; as be of good chear , thy sins are forgiven , whereby they shal not only be cloathed in white , but like david have a goodly and ruddy countenance , that is , be well favoured , in the serenity of a good conscience , marching forward toward their own , because desired , country , with as large strids of zeal affection and discourse ; as amply how , and which way their service was accepted , prayers heard , doubts cleared , as any of them whose complexion , ( i. e. ) whose soul , at fi●st setting out , was of a more amiable colour , or allureing temper . are there not persons , who with the scribs can readily inform where christ should be born , and that he is to be believed upon in faith working by love ; can talk of the kingdom of god ; tasting the powers of the world to come ? by many fathoms go deeper , in the speculative parts of divinity , speaking as if they had seen the trinity , talked with god , first take wing ; and then flee , out of the sight of ordinary capacities , pronounceing words in talents of election , the sons mission , antichrists destruction ▪ yet in the mean time as great strangers from true worshippers , as the black ethiopian ( yea perhaps more ) whose divinity may be is no higher then the star light of dim nature , dictating unto them an , unknown god , whom yet knowingly they might worship ; and should we meet with these men , we might with the magi get a true answer and sound direction , burthensome enough also , yet with the magi again , must serve him with solitary devotion , those pharisees refusing , to touch the enjoyned load with one of their fingers , that is , in the least , to walk according to those impositions they in a pretended strictnesse recommend to others . in all zedekia's court , there was none pleaded for , nor pittied jeremiah ; in the dungeon , but the black emedm●lek only , the star was unseen to the magi , while in ierusalem , yet none of ierusalem goes to worship , but they of persia only , whose gifts when baby iesus received , he might have said , what afterwards he did , in riper years , verily , i have not found so great faith , no not in israel ; the forementioned pretenders to sanctity like the scribs resting upon notional acquaintance with things divine , pursue their own particular ; and in the end conclude their peace , not once going forth to negotiat for , or seek after , the pearl of price , contained in christ , and in his merits ; and it 's to be feared , that young indian christian , in the story , ( i call him young , because but two years old in christianity ) who being asked what sin was ? answered , it is a continual sicknesse in my heart , shal condemn thousands , that wonderfully can expatiat upon , it 's being a transgression of the law. find we not ignorance , attended with fervid desires , of knowledge , in the magi ? where is he say they who is born king of the iews ? which is yet infinitely preferable to the knowledge of the iews , attended with supine sloath , being but a key they put in the hand of others , for opening a door of salvation ; yet not offering to turn the same for their own entrance into blesse , discovering as the angel to hagar the fountain of life to others , yet dying of a desperat drought themselves ; happy these pilgrims , though not knowing , yet asking where their lord lay ? happy the ignorance of those infants that dyed for him ; yet inquir'd not after him , but cursed be that knowledge , that can , as a statue , demonstrate the way to the citty of refuge ; yet stand still , or as the gnomen on a dyal shew how the sun moves , yet still remain fixed to the plate ; in ierusalem the prophets speak are heard , and understood , but not obeyed , in susa the star is seen , and followed , knowing more by , and fearing more for , that , then they by the other , fulfilling that of the prophet , for that which had not been told them , shall they see , and that which they had not heard , shal they consider , isa. 52.15 . indeed they had considered so well , that they question not of christs being born , though they found him not in ierusalem , the likliest place , in the whole world for to find the king of the jews , the citty of the great king , and justly now expected to have been the joy of the whole earth , their old kings being dead , strangers ruleing , and a king of their own country born , and in it , among them , unto them , and not to be found in ierusalem ? is strange ! and yet it 's not strange , to see adams sons , when leaning to their own understanding in finding out , or searching after , the marrow , contained in the cavity of things mysterious , to be as it were befool'd , the plain shepherds in bethlehem , instructed from above , had broke this bone where is he ? and saved much cost , care , and it may be lives , for that ierusalem had been a citty of bloud , that it's temple was prophan'd , that the law was corrupted , and in a word , that true piety was banished it's gates , that bethlehem ephrata , where david was anointed the second time , south of ierusalem was to be the place of the nativity was not clear , or it may be , not known ; but that he was born they knew , and that he was not heeded they wondred , where is he ? condemning the iews , that being subjects to others ( for it was in the days of herod the king ) should know nothing of their own king , whom they , though strangers came to worship , let herod be troubled , or the synedron either whom likely they went first unto , they say we are come from the east to worship your king , and as unwearyed we are still upon search , you that are wise , and understand these things , where is he ? and knowing where delays not , the meannesse of the house , the poornesse of the furniture ; yea the meannesse of the dresse , staggering them not into unbelief , and really , it 's faith in the truths of god , that holds out longest , and only unbelief makes men blind , neither now nor then is the union of the gentiles to the tribs yeelded unto , ( which might be one motive for the scribs not to travel with the magi ) or that iesus is the christ , though moses be read every sabbath in their synagogue , in which they read moses to mary an ethiopian woman , that iaphet must dwell in the tents of sem , though in abraham all the nations of the earth were to be blessed , melchisedeck to be priest of the most high god , though rahab the harlot was saved , and converted at iericho , though iethro was father in law to moses , though moses spake of a prophet , and speaks of the scep●ers departing from iudah , which it was , when these men came from the east for herod was king , and that christ was that melchisedeck read of in the synagogue , offering in bethlehem , the house of bread ; the bread of life , and not of that in iudah , but of that in ephrata , ( i. e. ) fruitfulnesse , having store of all fruits , and what if i say of the vine , to offer them as melchisedeck ; if they will encounter the kings of their lusts ; the reigning of sin within them ; but all these will not do , they , yet remaining under the darknesse of infidelity , which is the shadow of death , especially when attended with tenebrous and dark calamities , which every where befalls them , yet not beholding this star , this gospel , which is his star , newly created , differing in cleannesse , nearnesse , and in motion from all lights , the ordinances , which god ever gave his church . as moses with them , so christ , is dayly taught in our streets , and whereas we ought thereby to grow warm in our desires , after the sense , and vertue , of the doctrine , in receiving the holy ghost , it 's suspected , were the question put , the known answer would be returned , we have not so much as heard if there be any holy ghost , that is , heeded , or felt , what those gifts are , whereof the holy ghost is inspirer , which verily is the ground of all our sinful debaurds ▪ ( viz ) our unbelief , leaving off heavenly matters , if not acquir'd by a wish , a look , hearing may be half a sermon for a whole one , is thought infallibly to do it ; yea some tarrying at home dreaming as pilats wife , waking , give good directions , thinking all as true revelations , what their fancy , malice or prejudice , can suggest , as was that of the wise men to return to their own country , concludes their salvation to be sealed , not considering that their wisdom , made them travel onward , embraceing difficulties chearfully , and that they saw not the star , untill they left ierusalem , and that they had no vision in their sleep , untill they had sought out christ , diligently , when they were awake : so that in earnest , that text , which most of all , grounds the iew in his incredulity , and what they , stick most unto , in their malice against the gospel , ( viz. ) neither did his brethren believe on him ; may be by them , atheistically urged but neither do his followers believe on him ; and to our shame may be a dead stroak , to the point , for which they presse the former . we read that simeon had revealed unto him by the holy ghost , that he shold not dy , untill he saw the lords christ , the occasion of which revelation , we find to be this , ( vi . ) he doubting of the truth of that prophesy , a virgin shall bring forth a son , an angel stood by , assureing his not tasting of death , untill he saw the accomplishment of that truth , whereof he scrupled ; not to comment upon the story , it is sure , that inadvertence , idleness , and sloath , in things spiritual , are not attended with the knowledge of sacred mysteries , daniel saw the vision , & searching for the meaning ; gabriel was sent to cause him understand , when the angel appeared to the shepherds , they were keeping their flocks , and the star appeared to the wise men , at first employing their gifts for advance in learning , god deals oft with men in their own way ▪ god gave hezekia a sign from the sun it is given out , he was a great student of the mathematicks , the second time the star was seen they were upon their journey , in ierusalem they saw it not , there is time , and place wherein christ is enquir'd , after , and not found , to seek consolation , in things terrene , is to seek the living among the dead , or as ioseph , and mary , among their kinsmen and acquaintance ; some seek him as herod , to destroy him , to many we may say , ye ask and receive not , because ye ask amisse , to bestow it on your lusts , there is , place and time wherein christ is to be sought and found ; mary sought him , and found him , in the temple , yet she was at pains three days ; the woman found him in the garden , yet they sought him with tears , zacheus sought to see and found him on the sycamour , yet he sought him with care , and our wise men sought for him with care , hazzard , zeal , love , and cost , and found him . first let 's know our selves to be magi , wise men , own and know our selves to be but men , that is , flesh , such as have separated from god , worshipping stocks , and stones , and given over to direful lusts ; next , let 's come from the east , with abraham , isai. 41 , preferring christ to country , kinred , despising gems , riches , and costly jewels , chiefly to be found in the east , which as soft beds ●ull the soul asleep , makeing flesh contemn the invitations christ maketh for entrance and do this betimes , at the sun rising of our days ; mary magdalen came about the sun rising , saw the sepulchre , not her lord ; and being there were several of these wise men , let us learn the benefits of religious associats , for where two or three are gathered together to seek , he will be found ; but our meeting must be in peace for they came , and they came together , and they came together to ierusalem , the vision of peace , for only when we are in peace , he will come and speak peace , saying , be not afraid i am iesus whom ye seek . observe there is not a state , or condition , wherein man can fall , but christ hath been discovered and in it found , as in a married estate , under which he was born , though not by it , in a virgin estate , in which he was born , in a studious estate , for he was found among the doctors , in an artificer or handy-craft estate , so he was oft found with ioseph at an honourable treat , so he was by mary magdalen , in a croud , or pent up , in a throng so by zacheus in a garden , so by the woman , in poverty , so by the shepherds , in any place in iudea , in egypt , among the samaritans , and lastly in the house , the poor house , the despised house , as by the magi , yet still as condemning idlenesse , and exciting to diligence , he was found of them that sought after him . we have seen his star in the east ( say the magi ) but whether they in the east saw it over ierusalem , or over themselves in the east , or if it was an angel as a star , or a star and a child in it , is not worthy of search , or refutation , for it 's , we have seen , and are come , exemplifying promptnesse , that with lot we should not linger , when by some secret inspiration , we are warned of removeal , as lot did , when advised to leave sodom , but as simeon , when the spirit excits to enter the temple , remembring also lots wife , seasoning our selves by her salt , that corruption being exsic●at in our mortal bodys , we may go forward , in our spiritual progresse , at the removing of the ark , or moving of the cloud , it 's motion being not for satisfying of our sight , but for putting forward our feet ; not to stand by , but to follow after ( i. e. ) these wise men untill we see our lord , and who shall by the noise of the worlds confusion . jerusalems trouble , or by the beauty of g●udy pictures , of appearing benefits , slight the powerfull documents of the gospel , despise the beautiful face of an amiable iesus , will be condemned by these philosophers , who in duty set their face as though they would go to ierusalem , not fearing the wrath of the king , though enquiring after another then he , or augustus either , though over the iews they had made themselves kings , whereas he whom they seek was a king born , and exceeding sapores of persia who yet was crowned in the belly , the crown being set upon his mothers womb , for suppressing faction , but this , was a king , and so conceived , and therefore named , before he was conceived in the womb , had a star , to indicat his regality , which they call his star as being deputed for that office , others , being made for times , and seasons , yet this , for this time , to shine , to move , to stand , according as our progresse toward him advanceth , or is impeded , and when that is done , to withdraw it's shining ; no ways giving countenance to these two-peny , i mean mercenary astrologers , who pretend from the stars , to judge the futurity of events , depending not so much upon natural causes , as reasons , and deliberat consultation , seconded by providence , assisting , or mar●ing the design , it were no puzzeling question , to demand if the magi by this star ordained to signifie our lords nativity solely , knew or foresaw our lords crosses , temptations , poverty slights , melancholy , so to speak , since we read of his weeping , ( not of his laughing ) torture , death , burial , &c. the probability of the contrary being so evident , or apparent : this is not spoken to disgrace that noble art , whether astronomy , or astrology , being perswaded that the stars are both for seasons , and signs , and works on this inferior world by natural qualities , and operations , as our herbs do growing in our garden , known to the learned phisician , in their vertue , upon man ; yet as this pours no honour on the head of cheating mountebanks , or empericks , so nor the other , upon them whose covetousnesse , ambition , arrogance , or other selfish interest , hath made them pry into acts of kings , counsels , armies , and as they desired , have made the heavens speak , to the discredit of the ingenious artist , and could they blush to their own confusion , we are sure , to their scorn and reproach we have seen this star-gazer so oft , to erect schemes , for such different purposes , with different tones , unskilful prophesies , that laying him aside , let us worship god in love , reverence and fear , as the magi. this king , we have not the star of his birth ; that evanishing the sun of righteousnesse himself , shining with meridian luster , in ordinances , and means , yet no industry in the work of god , among us , but contemning religion , revileing piety , scandalously by cleaving to the earth , refusing to eye the heavens , though the signs of the son of man , be come , wars , and rumors of wars , scarce faith on the earth , and the love of many waxing cold . these men of the east shall rise up against us , and condemn us , who it may be repented , at the preaching of this single star , and arising from their bed , awakeing as men out of sleep , came and worshipped . what more ? all here is mysterious christ being born in bethlehem , which is supposed to be the center , or midle part of the earth , that the vertue of the son of man might be more regularly diffused to the circumference of the utmost bounds of the glob , and he again to be their object , as equally near as equally dear , uniting in him , who is called the desire of all nations , the impulse or star leading to the house , is that lively ▪ and heavenly gift of faith , by which the serious , and industrious , shal be led for embraceing of saveing truths , the air , heavens , or firmament , in which that star was , and the star it ●elf again , speaking as it were with a tongue christ to be born , is the church , and the prophets , apostles ministers thereof created , that is , qualified , for that end ( viz. ) edifying of the church , untill she come , to the stature of iesus christ. the ethnick magi honouring christ more then , and far above , the iew , tipifys the amplitude of the gentiles conversion , and prognosticks , it shall be more then that of the iew , herods slaughtering of the infants to the number of an hundreth fourty four thousand , ( not to be thought incredible in so populous a place as iudea ) though others shrink this full mouth'd number , into fourteen thousand , where of his own son was one , man●festly shews the devils rage , his emissaries fury ▪ against the church of god , and of his christ in all ages , yet as christ was preserved in idolatrous egypt ( in which by the by , it 's said the idols fell at his entry ) so shall his gospel out live all heathen vanities , christianity , at last , enjoyning all idolatry , as holy alexander in the tripartit did the pagan philosopher at constantinople , who preparing to dispute , was charged thus in the name of the lord iesus , i command thee to be silent , and the philosopher immediatly was mute , so great shall be the force of truth , of christian verity . the magi were wise men , kings say some , ambassadors from kings , say others , how ever good-men , and who perceives not , that not manners with wickams motto , but religion makes the man , the prophane haveing , but an external sign of man hood , a fool , a mad-man , as beside himself , for though reason make a man with the philosopher , honour with the herauld , yet religion is all in all with god and good men , hence these are called wise men. when the magi entred the house , they found saith the holy ghost the child & his mother ; it cannot be granted to them , who thinks , there was a good providence here , that ioseph was absent , least he should have been taken for the childs father ; since that same spirit , that revealed so great a matter , and inspiring them in so high a way , as to adore him , did in likly-hood forestale any such surmise , yea possibly every punctilio of the conception , might not be reveal'd to them and so her virginity not thought upon , for the scruple about the father , might have come in their heads whether ioseph was present or no ; the mother may be only named here , as in other places afterward , she being indeed real mother to christ ; ioseph not named , not from his absence , but as haveing no relation to that child before whom they fell , and worshipped , first next opening their treasures , presented unto him gold , frankincense and myrhe . that which is here called worship , is in our civil adoration called homage ; which in scripture language is kissing of the son , and unto kings , is a symbole of subjection , acknowledged here above customary salutations , exceeding all court-ceremony , being a paying of homage to divinity and respects both soul and body , adoring the word , in flesh , wisdom in infancy , the truth of the deity , truly in humanity , the blessed lord hideing these things from the wise and prudent , who at the birth of a king , had looked for pompuous trains , splendid attendance , stately lodgings , ravishing musick , but these men had not so learned christ , falling down , giveing ( as is the custom yet in eastern countries ) head and knee , hand , eye , and love , zeal , and true adoration , preferring him to themselves , their learning , their possessions , presenting with some of the fruits of their land , as gold , and frankincense and myrhe . the two last being plentifully offered to god under the law , which being now finished , the reserve , and store , is returned to christ , there being no more offering for sin upon the altar ; but the gold , typifies their trampling upon secular , or worlely wealth , in comparison of those riches they had acquir'd by his advent , which proceeded not from inspection into glasses , books , or maps ; but from heavens inspiration , that giving the sign , gave also the thing signified , the myrhe which preserves the dead from putrifaction ; offered to him , is in the mystery acknowledging both ours , and their hoped for resurrection , to proceed from him alone ; gold the price of our redemption , to be told down by his satisfaction , and righteousnesse , the incense ( a perfume used in sacrifice with both jews and heathens ) given to him ; shadoweth abolishment of all legal offerings ▪ and diabolical services , that he ( viz. ) christ may be all in all . a king they asked for , a king they found , and like unto a king they offered , herod said seek ( not the king but ) the child and i will worship him , in scorn at them , in scorn of him , yet willing to secure himself a christ ▪ being to be born , go seek and i will worship but just as iehu would worship baal , these sought the young child , the king of the iews , found the young king at which god , made them old in knowledge , they giving gold to him , as a king , incense , they knowing him to be a priest , myrhe they saw him to be a prophet , gold they gave him because he was great , incense , because he was god , and myrhe for they knew him to be a man. to have brought gold only , his mothers poverty considered , had caused men to suspect her supply ; had only been regarded , or at most his education , but myrhe and incense , intuats that his paternal eradiation is concerned , yet all the three a help to their indigency in going down to egypt , for in all the highest matters of heavens acquisition , the necessities of men , may be turned upon , and behold , and then it 's our duty to relieve them . among the persians it was thought dishonourable to salute , and therefore there was a law , against , accosting , the king without a present , whereby to procure his friendship , or his grace , wherefor one sinetes , in travel meeting artazarxes , and having nothing , ran to the river cyrus filling both his hands with water as being at that time the readiest present , which the king caused to be received from him in a golden cup then , and sent afterwards to him greater presents , as a persian vest , a golden cup , wherewith to bring water always from the river so acceptable are presents , that they even reconcile an esaw to a iacob and maketh the queen of the south more acceptable to solomon , which these men knew , and from their own country custome offered , yet led by a higher law , having either heard of or read , or inspired with that law of god , commanding none to appear before him empty handed , exod. 23. prompting the magi to obey , and in them gives order , against uncharitable devotion . three gifts are mentioned , if it be questioned , whether all gave three , or each one , one to allow in this the wise mens number to be three it 's sure they either had particular treasures , or then several treasures for all in one , which were first closed , then opened , faith closed up in the heart , without confession of the mouth , being of no avail ; but that each one g●ve for himself , may be drawn ( with some ) from the gifts given , they shadowing in him , the union of god , and man , which each one particularly believed , as also the three persons of the trinity , and if delivered by one to the baby iesus , makes the heart reflect upon their unity among themselves , christs three fold office of king priest and prophet , being also believed by each , hath som influence for this belief , they worshiping whole christ all of christ , first in body they fell down next in mind they worshipped , thirdly , in goods , they presented unto him . gold the best of mettals , and most respected , and which looseth nothing in the fire , earthy its true it is , but if well managed , can be beat out , unto a heavenly length , and to be parted withall , when christs poor members are in want : yet remember , it 's a proper gift for a king , therefore offered here with worshiping , for untill we depart from evill , by fearing the lord , our alms , and charity cannot be accepted frankincense used in sacrifice to god , and so necessary for perfumeing , that the prayers of the saints in the revelation chap. 8. are said to be sweetned thereby , and cornelius prayers , and alms came up together , for a memorial before god , myrhe , a bettrr yet conserving gumme , used in enbalming of the dead , and prayer , when attended with mortification of flesh , is then most savory , and sweet , it 's as it were the tears of a tree , woozed out , and how prevalent piters bitter tears were woozing from the bitternesse of his heart , is known yet each wise man had all these three , or the most part of the ancients are out of the way ; and in the assurance of our saviours divinity , humanity his priest-hood , prophetick , and regal office , each believer for himself , must offer up , to him , and for him , praise , prayer , and alms ; the oyntment of myrhe in holy and brotherly communion , that being given in charity to the dead the incense of a sweet and innocent report , which we ow to our liveing brother , the gold of a bright , pure , and shineing conscience , which we ow to our great creator king of all the earth . finaly by gold , understand thy self exorted to rejoice in , and love god , for the good things he hath performed towards thee , by incense , religious thankfulnesse , for the good he hath prepared for thee , by myrhe unfeigned sorrow , for what evill hath been done by thee , the sincerity whereof is best discovered , if thou separat thy self from sinners , and thy life from bloudy men , in not returning to thy old companions or sinful counsellours , as the magi did not to herod , nor liveing in thy old path of vitious courses , as they returned another way ( i shall not say , lodging in caves , and dens , for fear of herod ) into their own country , the birth of him whom they visited in it●s purity , innocency , harmlesse simplicicy , perswading to temperance , and the magi as the first fruits of the gentiles by their gifts , in coming and going , inforceing retirednesse from carnal ease ; sinful sloath , cruel intentions reverent actions , religious obedience , which once acquir'd by pains in study , prayer , and meditation , with practise , though but with star light , yet untill we see him who is invisible , we shall have angels ( not to say dreams as the magi had ) to direct us from hurting others , or our selves , growing in familiarity with god as they also did being afterward baptized by s. thomas , one who could as sensibly assure them , of our lords passion and resurrection as they him , of his nativity , and being born , of all which being well perswaded , they proved instrumental in saveing the souls of many , in their own country as the eunuch after them is also said to do ) preaching the truth of that iesus , whom they sought , and savingly found , according to that promise , he made to his , they that seek me early shall find me . concerning the death of these wise men we have not any probability in record , but the reported death , the cost , care , diligence used by queen helene , in getting , yea gathering of their bodies , bringing them unto constantinople , for honourable sepulture , there translation afterward to millain , their removeal the third time , to colen , whence vulgarly they are called the three kings of colen , being there worshiped , with great reverence and pilgramages , made unto them , by the ignorant , and superstitious hath no mystery , save that of iniquity , and of lying vanity , therefore not of our province ; being also perswaded , were the bones , or dust , of these magi there , and could speak , they would be so good , so wise as to say to their simple worshipers , dearly beloved flee from the idolatry , 1 cor. 10.14 . in the kingdom of france of old , an order of knighthood was institute , called , of the star , which in the days of charles the seventh , became contemptible , the honour becomeing dishonourable , being given to pages , yeoman of the guard , and other attendants ; so that the knights laid asside the badge , and cognisance of the star , whereupon the order evanished ; the magi in a holy , and respectfull sence , might be termed of the star ; but religion in gospel preaching having descended unto the poor , many great in their own esteem ( as the iews repineing at the gentile ) shifts off devotion to their chaplain , and servants menial ; and in a distinguishable sense , is it not sadly visible , that the poor have the gospel preached unto them ? great men ▪ landed men wise men , or men ( for any thing ) of renown , gilding their sword , garnishing their board , embroidering their apparel , as if birth-right , nobility and gallantry , did ipso facto , and of it self , qualify for glory ; piety , and religion , in the mean while , exposed to nakednesse , and contempt , bleeding , and trod-underfoot , as injurious unto ( because debasing ) greatnesse , and suiting rather the tenents , then the land-lords habitation , whose revenue provyding , against course fair , hard beds , shifts off prayer , reading , holy living , as inept guests , or complemented with a dinner , and then farewell . vpon this score , not many wise , after the flesh , not many mighty not many noble , are called , 1 cor. 1.26 . yet because their are not many , it would seem , their are some mighty and some noble called , wherefore freeing your souls from this abuse , embrace holinesse as an honourable inmate as the crown embellishing al your vertues , the preservative of al your excellencies , the engine , mean , or instrument , to augment your fortunes , enlarge dominions , dignifie your issue , protect your dwellings , guard your persons , secure your consciences , and acquire glo●y , for godlinesse hath the promise , and the sinner will dy accursed . the natural sons of the kings of spa●n , by law are never to enter the gates of madrid , don iohn , ( as we read ) was never nearer it , then a league , the court leaving the pallace , that that mighty austian , might be capable to give a visit to his catholick majesty ; as if their were so black a stain , or so thick a fibre , somewhere in that great body , that royal blood could not so encircle the person , as to nobiliat , and on all quarters , in all parts , properly make him , his highnesse , his serene highnesse ; just so it is with wickednesse , and unbelief , no gold can beautify it , no silver adorne it , nor throne , honour it nor greatness make it , or the breast in which it lodgeth , to be capable to see the face of god , or admit it to his holy habitation . indeed god condescends so far , as to descend to sinners and by them may be visited , and spoak withal , in the acts of his worship and temple of his son , as christ , was beheld by the magi , but so , as we find not first , and second ; he as death ▪ makeing no difference between rich , and poor , high and low , and if any , it is to the poorest , ( that is ) in spirit , all before , and in comparison of him , being but dust , and ashes , and he who is loosest upon the earth ( that is puft up ) is because such , soonest , and easiest blown away ; all epithets declairing greatnesse , being unsuccesfull ▪ fading , and evanishing , as smoak , from the tunnels of their own well furnish'd kitchins : known it seems to ioan queen of spain who gave on a glob a moulting peacock with vanitas encircled , as if all earthly glory , without the coronet of sanctity , and piety , were but like the splendor of that fowl and beauty of his train , which a rainy day , will cause to disappear , and a warm spring ( a smal calamity ) shall make the prey of any baser born , scattering them in the path , of this world's contingencies , to adorn the cap's , of it may be their own skip-jacks , followers , and footmen . mysterium pietatis or the mysterie of our lords crosse unfolded , and applied . passion-friday , april 1. high church , 1670. good-friday , april 1. high church , 1670. psal. cx . vii . he shall drink of the brook in the way , therefore shall he lift up his head . we read of a holy man ▪ whose library being ill stored , furnished himself richly , with store of literature , by serious revolving , upon the matter contained in three books ; whose leaves were of different colours ; one whit , wherein he was directed , to walk , talk , and do , conform to that favour , patience , long suffering , god had exercis'd towards him ; another was black , representing , the formidable number , and sad consequence , of his infinit , and multiplied transgressions ; the third was , red which to his affections passionatly discovered , the great secret , of the wisdom of the love of god , towards , and for his soul , in contriving the death of his son , whose blood as the red sea destroying the egyptians of his lust , made him both rejoice , and weep . in which meditation , holy men of old as they were moved by the holy ghost , ( nothing being more us●ful , necessary , comfortable , mysterious , then the knowledge of christ and him crucified ) were much conversant , and among them david is eminent in many places , particularly in this psalm , pointing both at calvery , and olivet for he shall drink , and then he shall lift up the head , which expresseth a trium●h , a trophe after a victory , and fight he must , for he shal strick through kings , and fill the places with dead bodies , ver 5.6 . which cannot be done without some losse of blood unto himself , which eventually , shall procure honour , and that for ever , the lord saying to my lord that is to david , yet in the mystery unto davids lord , christ , sit thou on my right hand untill i make thine enemies thy foot-stool , the father giving him not only the right , but the act of dominion , judging , governing all things , untill devils , belialists , hereticks , shismaticks , antichrists , & every evil work be dashed in pieces , the fathers grandor not being ecclipsed by this donation , he reigning in the son , and remaining in that account , stil lord , also by him for ever , his sweating , bleeding , dying , burying , serving but as medicine , to evacuat his holy body of humors , and disposing him to rest ; after which , as a gyant refreshed with wine , he shall rise out of sleep , and smit his enemies in the hinder parts , makeing them a shame unto themselves , in uncovering their fo●lies , before the whole creation , and in the sight of angels of men , contumeliously causing them smart , for their heart enormities , when he shall after his drinking lift up his head . afliction is in general compared to water and bearing of the crosse to drinking , and the measure providentialy alloted for each creature , may be pertinently expressed by a cup of which it 's decreed by heaven ▪ all must drink , though not all alike , the dregs of the cup of tribulation , being appointed for the wicked : psal. 75. let the jews therefore this day fret , curse , murmur , in their carnal way , 〈◊〉 a pompuous messiah , while the more spiritualiz'd , exalt the name of iesus who as another paschal lamb , was on this day slain , in the evening of the world , before as another moses he could deliver us , from hels pharoh , and sins slavery . now the waters of noah are falling , and we are to enter , into the wooden ark of his crosse , the bloud of this our abel , slain by his brethren , calling , and inviting us , to expect , and enjoy , better things from which , though the tribs run ; let us run to seek him ; and know where he is laid , to carry him into the more proper sepul●ure of hearts and consciences . he shall drink is prophetical , and in the gospel accomplishment it is ▪ that he gave up the ghost , that he was bruised in genesis , or that he washed his cloaths in the blood of the grap , with iacob , is with the evangelist , his drops of blood . adams coat , made him of the skin ; of those beasts killed for sacrifice , is in the mystery , robs of righteousnesse made by faith in the merits of his death , for dy he must , since isaac was offered and upon a tree , for adam sayes , if enquir'd , he eat of the tree ; abraham will testifie , that he must bear his own crosse , for isaac bore the wood , iacob assures , he must dy in the open field , for there , he saw the ladder , and visions of god , he must be nailed , and then lifted up , upon the crosse for moses lifted up the serpent upon a pol , he must be sold , at a smal price for zachary saw him vallued , he must dy among thieves , for he was numbred among transgressours , he was also to ly in iosephs tomb for he made his grave with the rich , isa. 53. he shall , shews futurity ( i. e. ) that it was to be done , and let the mystery of the bloody sacrifices be vewed , this draught is foretold , yea the rites of the heiser . numb . 19. respects the sublime work of christs death , and if mathew be enquir'd , he saw all this done , nay himself , and moses , spake of what he should suffer at ierusalem . yet let none expound this shall , as denoting compulsion , or hinting coaction , as though he did not consent , for though by f●ther let this cup passe from me , he seem to savour himself , and to plead from fear , from infi●mity ; yet not my will but thine be done , is from the spirit , the first instructing what he was to suffer , even terrible things in this red sea , the other what we ought to do , when encountering hazard , even embrace them , saying welcome be the will of god , not repineing , or starting back , from the burthen , so as with the romans to have us goaded forward , as unwilling of the crosse , or pricked to march on , as slaves were , whence that phrase , to kick against the pricks but chearfully , to undergo , what god thinks fit to lay upon us , for though there was a necessity , that christ should dy , in respect of the intended end , for our redemption , and of the father , in respect of iustice , against sin , and as christ , before as man , he could enter into glory , yet still not my will , but thine be done : is a strong reserve against all objections , proveing , he was not dispirited in himself , but teaching us his disciples , least raveings & dispair in cups of adversity , should cause a disrelishment of the sweetnesse , kindnesse , and good things of god. the father sayes , he shall , the son sayes , i will : for a mans consent was appended to his sin , so must his saviours assent , be obtained for it's remission , as it was , not only in the garden , but in the manger , all the parts , and changes of his life , being but as so many little deaths , or draughts , before his large one upon the crosse , a potion , which he saw prepared and appointed in all it's ingredients ▪ and yet not withstanding drank of it , giving his back to the smiter , saying to the traitor what thou doest die quickly , the words not of a desperate , but of a prepared man , even so father , because it seemed good in thy sight . the scripture speaks of his flying from place to place , yet not fear of dying , but care to dy , at his hour , is to be understood an unwillingnesse to work miracles at mans pleasure , that is , at mans lust ; and that precept , arise take the young child and his mother , and flee into egypt , to passe the application thereof unto that law , thou shalt not seeth a kid in his mothers milk , exod. 23.18 if he were not to be killed young , the charge insinuats a pilgrimage , rather then a flight , for out of egypt was god to call his son , and that his escape from other place was not principled from fear , is deducible from this , that afterward he chused to dy more shamefully , publickly and more tormentingly , then any death formerly his enemies had forecasted ; he resolving to dy , not by necessity , debility or weaknesse , these having no hand in his death , as his loud cry at his yeelding up of the spirit cleareth ; discovering such a degree of divine vertue , that the centurion impungs all proffers , enervats all accusations , in this one truth , truly this was the son of god. we read of some , who could sleep when they pleased , and wake at the same time , as henry the 4 of france but christ can dy when he will ; and untill he will , he will not , passing through the midst of his haters , and escapeing , he having only power to lay down his life , and at his own appointed time laid it down . hence it 's not to be inferred , that he was not killed by the jews , for it is a truth he was , though not as other men , in whom things natural , are not subject to the will , as the conjunction or separation of the soul , with the body , for then is a man said to be killed , or murthered , when that is done or suffered , which in it self , and in nature did , or naturally doth , produce that which is called death ; now christ had a will in spite of his enemies , to cede , or not , to yeeld to death , as he pleased ; but because they put upon him such apt means of destruction , and tendencies to dissolution , it pleased him to yeeld unto death , having really suffered so much , as in nature might have procured death , in them who were purely natural ; and mee● men therefore dyed he , before the thieves , becaus● he would , therefore also before the thieves , because he had suffered by watching , fasting ▪ it's possible bleeding , ( since we read not of their removeing the thorny crown ) his scorning also , and reproach , adding to his langour and in pilat's wonder , hastning his death ; before their's , so that with stephen , it is to be attested , that they , viz. the iews , were of him the just one , the betrayers , and the murtherers . the pronown he is personally to be understood ▪ he , that is , the lord , the second person , shall drink , therefore he that is , again himself god , shall lift up his head : he that is the man , shall drink , therefore he , that is , the father , shall lift up his head , and in this mystery of godliness , of the passion , we are not to separate , what the father , and spirit , hath joyned together , ( viz. ) god and man ; confirmed by two witnesses , not called , but compelled , he is the son of god , said the centurion ; a just man , said pilats wife : which under the pain of damnation , is never to be really separat from our creed , both being received , and both to be believed . pilats wife , his own disciples , were against his drinking , both of them haveing pitty of him , but yet he would drink haveing compassion for them ; and not for them only , but for the whole world ; for which he was sent to lay down his life : and as at lazarus death , when observed to weep , it was said , behold how he loveth him , see him drinking , all may say behold how he loveth it ; mark how he loveth men , of which the inscription over the crosse or tittle ( on which the romans declaired the crime for which the party dyed ) doth amply discover being in it called iesus of nazareth king of the iews , in hebrew , greek , and latine , shewing the vehemency of his aff●ction ; for as all nations had heard of his works , pilat resolved , that each nation should know the cause of his death , and these three languages , answering to the three fam'd parts of the wo●ld , ( viz ) the romans , the most powerful , because martial ; the greek , the wisest , because most learned : the iews the holyest , because of the law , and the devil prompting to this iesus of nazareth for nourishing a grosse errour , that iesus was of nazareth , whence the messiah was not to be , but of bethlehem , that none in this respect should behold him as that prophet , which was to come , and though sometimes that expression is used , yet it 's ever unto the iews , whoso supposed , and expressed him that way ; for all this contrivance of men gods intendment was , that all , of all nations should on the crosse behold their saviour , and that iesus was to be their peace-maker by his blood ; and this to be reported , in the three quarters of the world , then all the world , that jesus of nazareth king of the iews was crucified at ierusalem , according to the scriptures . this riddle to unfold , veiw the sense of each word , iesus , that is , a saviour , for sin , a redeemer of captives , the hopes of the exiled ; the strength of the labourer , enlarger of a strai●ned soul , the cooler of a heated , and comforter of a galled conscience , behold him , of nazareth , this name was given for fulfilling of that scripture , he shall be called a nazaren , mat. 2. by interpretation it signifyeth a branch , one of his names , in the old testament , and who was to build the temple of the lord , by joyning as living stones , the elect of all nations , kinred , and tongues ; ●s also crowned , sanctified , and seperat before , for that holy use , shewing the authority and commission , he had to save to unite , from the father , which was fit , since he was king , a word of old pronounced conning expressing his wisdom and skill to govern his subject by known , and established laws , and therefore not a tyrant , deserving not so much as a censure of that people , who were iews , gods people , glorious in david , and to be blessed with the whole earth , in the posterity of abraham , they remaining faithful as abraham ; who believed in god , who now had accomplished his promise , in sending that people a prophet like unto moses , and caused them to behold davids son , by which they are the more culpable in importuning his death from a gentile . at last , that cursed nation for their cursing shall come under the scepter of this despised king , and worship at his holy foot-stool , mourning for his wounds : for which though himself did not , yet the sun laid aside his robes of day , cloathing himself in mourning night like darknesse , rocks broke and rent assunder , because no iew did rent his garment , at crucifying their king mary weep'd , ( not he ) what the son of my womb , the son of my desires , while he boasted , and would not come down from the cross , but suffered from the gentile , by means of the iew , what both could inflict , for the salvation of both , iew and gentile , then and at aftertimes , the voice of their brothers blood crying still , what he did at first , father forgive them , ( i. e. ) for my sake for i am thy son , for thy own compassion sake they being my brethren , for according to the flesh he was the son of abraham , the hebrew , as flowing from the loyns of heber the son of elected sem , he was also the son of david the king , and so a iew , who was the grandson of ruth a gentile a moabitess , and so in fraternity to both , by father and mother to gentile and jew was he a brother . pry into his holy zeal , which for gods house did eat him up , and how was he straitned , and with desire desired , to eat his passover , his viaticum , his last-food ( unlesse the angel even that way strengthned him ) sweating , untill every thing that stood in the way of mans happinesse , was removed ; he not laying down , but drinking of the brook in the way , swallowing up hels kingdom , hasting runing to destroy the works of the devil , his redoubts and entrenchments , yea all that both his hands in drawing to sin , and halling to punishment could eff●ctuat , weakning the one , destroying the other , that he should no more lead captive at his pleasure , into labour and dolour , which iesus here , not only beheld , but made entrance into , because of the first he cryed in david , i am poor and needy : and because of the second in ieremiah he sighed is it nothing to you all ye that passe by , behold and see if there be any sorrow like ●nto my sorrow which is done unto me . yet as the ichneumon , an indian rat , enemy to the crocodile , will watch untill he sleep ▪ and leaping into his throat , descends in●o his entrails , and eats out it's way , through and side of that his terrible and great foe , and so destroys him , our iesus did enter into the jaws and through the bowels of this devourer , liberateth himself and all believers , allowing perfect freedome in the rest , peace , and continual feast of a good conscience , in joy unspeakable , that they triumph with s. paul , over hell , over death , over the grave , with an , o death i will be thy death , o grave , i will be thy destruction . a work of great and excellent contrivance of laborious difficulties , if the number , strength fury , policy , of adversaries be respected , and the torrent which flow'd from heaven , more imbittering the cup be considered , the impetuousnesse of all these together towards christ , in the word brook shewing how plentifull his sufferings were , and what store there is yet behind for others that come after . there is a cup of red wine which the ungodly must drink up iesus drank much , but not all , the son of god drank deep of , but not the brook dry , yet largly of it , for it was a brook which some will have to be a rivulet flowing more or lesse with water , as the clouds more or lesse shal empty themselves therein , which though not granted , yet it may be pertinently inferred , that his suff●ings , outcryings , were more or lesse , as heaven lesse , or more , ordained them to flow , or swell , he was silent before the governour not terrified at , but contemning his accusers , suffering innnocence to plead for it self , in strong though mute oratory ; but directed in servour a prayer to heaven , for acquittance , for deliverance , for exemption , from the death he feared , discovering more dejection then ordinary malefactors , nay then the thieves that dyed with him ; but upon this score , that they had only men , he had almighty god , and omnipotence revealed from heaven to struggle withall , for neither pontious pilat , nor iew , nor gentile , to the worlds end , dare , or can , make any professing iesus , to unde●go that , but which heaven hath before hand determined to be done , and when all have drunk sufficiently , the brook shall be d●yed up . there is a cup of new wine the feelings of spiritual comforts , refreshing the soul in the apprehension of the love of god , whereof many of the saints drink ; another of sour wine in the grief , anxiety , and soul rentings , feelings of the horrours of accused , and accusing consciences , darkned minds , occasioned , by the noysome vapours of sloath , lust , or uncleannesse , this the penitent must partake of ; lastly there is a cup of worm wood water of suffering hard things , dolefull , calamitous , inward , and outward , perplexities , of which iesus drank and of which , all after him shal ; because heaven hath so appointed , allowing such , and so much , to each one , as by infallible wisdome is found to be for spiritual health , and good , which when acquir'd , the dregs poured forth upon the ungodly , the religious then , prosperously enjoying rest , being elevated above the level of indignity , and abuse , yea attempts of hel. for the lord said , to my lord , sit thou at my right hand , and then the lord said to his church , he shal drink of the brook , for the lord god had said , thou shalt bruise his heel , and he shall bruise thy head , after which , he shall reign , and his enemies become his foot-stool , wherefore he got this commandement from the father ▪ to lay down his life , john 10. from the father , because he fitted him as man , to suffer hard things , though spotlesse , exposing also his naked body to the contempt , and malice of the iews , and his harmless soul , to the darts of his own displeasure , for that sin , which by imputation with god , and reputation with men , he had took upon him , for he was numbred with transgressours , that is , esteemed one of them , this commandement haveing also received from the father . while herod , pilat , priests , scribs , pharisees , were in there stately lodgings , palaces , and parlours , drinking wine in bowls , that is , at ease in sion , was iosephs antity● the son of god drinking bitter water , salt water , not from a sea but from a river ; not from a river , but a brook , muddy water as it were rainy water , for as in life , he had not thereon to lay his head , so at death not wherewith to satisfie his thirst , but a brook , no tagus either , where in is golden sand , no fam'd , because rich ganges , as ●n india , nor padus●s ●s in italy , to encrease his treasure ; but as he came to the world poorly , so he leaves it again in poverty , he borrowed an ass in the way , he lived as he dyed , and both dyed , and lived , as he taught ( viz. ) blessing religious and innocent poverty , as that naked young man , mysteriously inculcats , mark. 14. and if the gardners son , this observe is good that neither idlenesse , nor sloath ▪ nor plenty , nor abundance , was to be expected upon attendance of christ iesus ; cinna of old , was poor to the utmost degree of necessity , and resolved to be accounted the poorest , so would christ ; yet because he was a king unto whom soft cloathing is allowed , his woven vesture was singularly majestical , indicating greatnesse , and recording his god-head , that being one , and worn above , as more noble then his garment : which some will have to sound forth his man-hood ; in both which ▪ god hath set him as a king upon his holy hill . there are four brooks , celebrated in scripture , first iabock , where iacob saw almighty god face to face , gen. 32. the word signifies to empty , or scatter , and here israel scattered the cloud of esaus fury , by soft words , and emptied his heart of rancour , by goodly presents : the second is zered , deut. 2. where the tribs made a famous passe from kadesh barnea the word signifieth a going down , as if men ought to descend , and search the low vallies of their deepest thoughts , before they go up to canaan ; a third is before which david●oorded ●oorded in his persuit after the amalekits it signifyeth glad tydings or incarnation , which indeed as relating to the words being made flesh , was good and ref●eshing news , to all in heart circumcis'd isralits the whole being recovered what was took away by the amalekits , of lust , the two wives of iew and gentile ▪ lost in idolatry , and uncleannesse : regained again , by the edge of the lords sword , the lords , so that this , may be the burthen of this days exercise , this is davids ; that is , iesus spoile , 1 sam. 30. the fourth and last is cedron the word importeth blacknesse , the water whereof , rising from a mountain southward from ierusalem ▪ 〈◊〉 through the vally of iehosop●●●● , a far , and ●ruitful soyl , receiving a blackish tincture , and is lesse or more filled , as the weather proves more or lesse rainy , over this brook christ in david crossed , when that king fled from the face of absolom his son , and over it also did iesus in person foord , when he entred upon the last act of his passion , iohn 18. unto which pass , this text might have an eye , and as the disciples eat of the ears of corn , in the way for hunger , i trust , it may be no heresie , to affirm the probability of christs tasting the water of this b●ook in his way to gethsemany , for thirst , occasioned from deep resolves of an ensuing violent death , though we read not of it , as we read not of the literal accomplishment of that prophesy , in the history of his passion , i gave my back to the smiters , and cheeks to them that plucked off the hair , isa. 50. brook then is to be expounded the flouds of ungodly men , the blacknesse , and darknesse was brought into his very soul , by the gathering , and falling of the many waters , of the desperat multitude , hurrying him , ( as cedron was to the dead lake of asphallites or cursed sea of sodom which god judged ) to the death of the crosse , a cursed death of old ; because on a tree , such who dying thereon , being lifted up from the earth , as unworthy to touch it ; being judged for sin , which flowing from the tree , the tree is cursed above other deaths , and christ enduring the curse , must undergo the tree , by which also ; now is taken away the curse from the tree , no death since his , being accursed in it self , the sinner being penitent . the ground near cedron was also accursed , there standing the tabernacle of molech , as if every thing : or any thing , relating to the death of christ had been appointed for a curse , so ineffable are the mysteries of his crosse , and horrours of his suffering , and yet his drinking thereof : ( that is , the enduring , and undergoing of them ) exceedingly pourtrays the vehemency of his desire for accomplishing mans happinesse , which all his sermons , miracles , actings , watchings , fastings , evince , saying still , i thirst , but at last conquered , and triumphed over the devils and men , makeing us this day to blesse the lord , in the house of the lord , as did our elder brethren in the day of iehosophat , when fighting again●t the moabits and ammonits in this same ground , calling it baracha that is , blessing , 2. chro. 20. the curses being removed due to fallen man for sin , maketh no death , to be , though the sinner may d● , accursed , wherefore in death , the tree is , still , and may be used , though in honour to our saviour the use of the crosse , was abolished , by constantin the first christian emperour , haveing seen before his famous battel with the infidel maxentius , in the south , a shining crosse in the air , with this inscription in hoc vince , he conquer'd by which the church had peace round about , christ sent his disciples two and two into every city , where he was to come to prepare eyes , ears , and heart for his own reception that at his comeing , they might receive the holy ghost , so eminent was his thirst , so longing his desire , whether in ea●th or heaven , for mans benefit , for mans salvation . david in many things was a typ of christ and in this prefigured him also , that as the hart panted after the water brooks , so panted his soul after god , david in christ was crucif●ed , and christ in david , thirsted as the hart , which beast , bearing naturally an antipathy to serpents , first sucks them out of their holes , then rents them they again when not prevailing by force ▪ claspeth about his horns , lyeth on his back to bit ▪ he for defence roulleth on his back , and brusing them , ●layeth them , with which he is so heated , that he is not at rest , until he drink ; the applicablenesse of which to christ is conspicuous , who by the power of his breath commanded the devils out of the possessed , and by lying on his back a few hours in the grave , overcame their greatest force , before which how mightily he did glocitare , pant , and roare out , that terrible cry : my god , my god , why hast thou forsaken me ? an expostulation , in death , shewing the things he suffered , and contents of what we are to do , speaking this for his peoples instruction , in taking inspection in calamitous times , into the principal cause of their distress●s where faulty with the thief , to say we indeed justly , if otherwise since●ity appear in our tendencies to please him , then to plead with him ; remember , lord said hezekiah , i have walked before thee with a perfect heart : why then should i dy childlesse ? why should thy promise made to my father david fail in me ? thovgh with iob for a while ▪ we suffer for secret causes , yet with him let us hold fast our faith ; as christ , not saying , o god , but my god , my god , why hast thou forsaken me ? words that discover so much of a man ▪ that , but , for , to day , shalt thou be with me in paradise , we might demure upon his being god ; and in themselves hard to be understood ; yet this is perceptible , that in strong temptations , the truth of things being hid , we judge of them , and of our own state , worse then they are , the ingemination , shews innocence to be enflamed , because it suffered ; and the affluence of his sorrows so directed , as to ecclipse in him the wonted consolations in the fathers fellowship , which though wanting , yet he endured , his own zeal , unexpressibly irritating him , for ●ins removing , his teeth on the crosse , being set on edge ; because we in the field , so greedily had eaten sour grapes . cedron is also said to be black , from it's shadinesse , as being shadow'd by the mount of olives , over which david p●ssed bare-headed , and weeping ; his son our lord was appointed for the same pilgrimage , though not upon the same ground , david weeping for his son , who had moved rebellion , christ weep'd for sins committed by rebellion , david saw something in himself ; meriting that blacknesse , and therefore , cry'd : christ saw that nothing was in man that deserved clearnesse , yet that his head might want no oyntment , and that his garments might be always white , he travelled towards this black brook , under olives , the very place inspiring this observe , that because of it's fruitfulnesse of oyl used in med●caments , and one of the ingredients of the samaritans recipe , for the cure of the wounded traveller our lords death is declared , proper for cure of our spiritual wounds , for strengthning our weaknesse ; in wrestling against principalities and powers , devils who may by permission embitter our waters ; yet as the horn of the vnicorn , is medicinal in healing infected fountains ; the plunging , whereof by it , causing other beasts to drink securely , so application to his crosse , as moses to the tree , exod. 15. maketh our bitter waters to become sweet , our afflictions to become easy , our burthen to become light , he having antidoted their evil ; by drinking , that is , by bearing of them , before us : yea by it our sins shall , our very lusts shall , have a tendency for good , the remembring of piters sin , made him bitterly weep ; yet may we not say ; it made him diligently to watch , he afterward not comparing himself with others attested his own love , not falling back again into the condemnation of the devil by over-rating of himself . filth or earth may cause ones hands to scour the better , and after washing to become the whiter , this was designed in his blood ( viz. ) that we should be pure , white and holy , by washing our selves therein , his bloud having that property to make our very garments white as in the vision , reve. ● . hinting at that remission of sin , which by blood was obtained in the law ; as herod therefore sought this holy childs life , to take it , and destroy it : let us seek his death , that is , the benefit of it , that we may live by it and in it , with as great earnestnesse , as he laid it down , for he is said to drink of the brook in the way . in the way , that is , walking forward , that is , takeing no rest , untill as naomi he had setled his church , he being that goel , ruth . 3.9 . the next kinsman , appointed redeemer of his church , and by right of inheritance , to betroth the gentile church , as ruth unto himself , he as boaz being a jew born in bethlehem , not by pulling of his shoe , but by being stripped of his garments , yea robbed of his life : judas lingred as did lot , but was ●oused , with a what thou dost do quickly , a charge not enjoyning diligence , but evidencing impatience , wishing for , and suggesting sufferance of that , which a treacherous heart had in dissimulation contrived , and concealing from the other apostles his treason by this declaration , least a moments stay , had been occasioned by debates and quarrels , which our saviour so prevented , that when iudas asked , master , is it i ? least his silence should have betrayd iudas , the answer was thou sayst it , ( i. e ) thou hast said it , not i , thou condemns or betrays thy self , not i. when the band told him , they were seeking iesus , being strengthned by an angel michael , say some , he being captain of the lords host , revel . 12. gabriel , say others , the messenger for his birth , and his name importing the strength of god or the man of god , fittest therefore to comfort god man ; being , i say , strengthned by him , both in a natural way , by food as is thought , and ghostly counsel ; he told them , i am he , they not knowing his voice , discovered not his person untill he pointed out himself , which voice made them affraid , letting go forth so much divine vertue from his face , mouth and eyes , as to make them fall before him , through fear , though armed , their knees ( as no creature is ) being not able , to support them when conspiring against god , unlesse even god whom they oppose , let out of his clemency some emanations of beaming power to uphold them ; respiting them from that grave , that death , that hell , which waits upon them , in , and after , their sinful complyance with paultry lust , to reclaim men , when convinced by wonders , or put to straits , from the errour of their ways , as here was done , when they came , as in the psalms , to eat up his flesh , in their stumbling , and falling , yet the second time he suff●red himself to be taken , checking them for their delay , and ordering his disciples freedom to goe away , john 18. the set time of his departure being come , his hour being come , and all things near to be fulfilled , touching his delivery to the gentiles he hasted , as the sun unto his setting , being judged , and condemned , in one night , and that the first of his apprehension , whereas ordinary judgement , and sitting in judgement by law , use and custome , in other cases among the jews , was still in the morning , ier. 21. eccle. 10. gideon trying the valour , or cowardice , of his army , was ordered to observe at the water who lapped , and who bowed down , such as bowed , were in probability the stoutest , not fearing the enemy , and those that lapped , the more fearful , not dareing to stoup for drink ▪ if the lappers discovered zeal , shewing earnestnesse for fight , or those who bowed down , wearinesse in●flight , or whether the lappers were the most cowardly and chosen therefore , i disput not : this is sure , that our lord ran and drank , that is , hasted to his sufferings , and suffered with hast , dying in the 33. year of his age , resolving not to be old , least the world should dy in sin , and men go to the grave , their bones full of the sin of their youth : and let all the ages of the universal world be reveiwed , it will be found from the vexations in them ; that of all things next being born , it 's best to dy betimes , was a true saying of the philosopher : but the sins in them , and temptations to sin , encreasing a hundreth fold ; the dotage of the world being more encumbred , and plagued with perillous times . the end of life being also glory , to be translated by death , with enoch to be taken up to god , early , is a blessing with divines . the first that tasted of death was abel , he was accepted of god , and was in heaven in the ●●our of his youth : not tasting , not knowing of old age ; a center of diseases , a very treasure , continually emptying it self , of rheums , catarrhs , defluctions , gouts , hydropsies , gravels : to the tormenting of men ; all which to evite , as ioseph stood before pharaoh , being thirty years old ; our saviour beginning , to be about the same age , stood up , preaching of plentiful times , for spiritual food , for the twelve hours of the day ; but ●ight shall come , says he , and then no man shall work , in which time , if the years of plenty be remembred , it shall only make the hunger of the damned , the more biting , which he prophesied of , and forwarned in such zeal , that , in or about three years , he finished the work that was given him to do , which was to take away the sins of the world , sins , both of soul and body , defraying the one in being heavy to the death , the other in bearing death , and the instrument of his death , for he carryed his crosse , chusing that death , before iohn the baptists sword , or isaias saw , makeing it as the tree of life , to stand in the midst of the church , communicating it's vertue , fruit and shade , for life and salvation , to all the world about , no deadly weapon being capable to sense the fruit of his death , nor answer the typs thereof so well as that . ovr lords crosse being david's shepherds staff , noach's ark , samson's gates , isaac's wood , iacob's ladder , moses pol , esdras pulpit , the spouses palm tree , phineas spear , sl●ying the zimri of thoughts pollution , and cosbi the inventer of lyes , for such almost are their names by interpretation , that the plague might be stayed from the people which had been brought among them by he counsel of the first balaam that is , destroyer of the people , the devil by a woman , in place whereof the crosse affoordeth life and health , by beholding it as the iews the serpent to be cured , giving life , in opening our eyes , as the honey on ionathans rod to see , pursue and overtake our enemies , all by his death ; the immensurable pains whereof , with infinit patience he endured ; being the more bittering , that it was lingering , for the removing of that guilt , which by mans dallying with , and delightfulnesse in sin , had been contracted . what he did typically here ( viz. ) drink , and really afterwards did , ( viz. ) dy , must mystically , by all his members be followed , the first condition of christianity , being self denyal , and that unto death : for to that must his steps be followed , pet. 1.2 . we have in much pleasure drank of the goblets of satans mixing , to expiat which the black cedron waters of mortification must be tasted , going forwards with him to gethsemane , by interpretation , a fat , or plentiful valley , as affoording ( especially when christ is in it ) abundance of good things , new and old , new for pleasure , old for health ; for though in the gardens of earthly paradise , whence sin had it's rise , there may be pleasant fruits ; they are but seemingly so , and if not so , they are only so , that is , pleasant ; whereas this garden hath store of all manner of all good things ; for all purposes , times and seasons : christs bloudy sweat , having watered it , for excellent products , the universe being but a wildernesse when compared to those fragrancies , wherewith the garden of the church is planted , & replenished : which to him who fals in a spiritual agony as christ , religious conflicts , and in earnest sweats , in the resistance of the old man , that he may do all according to the will of god , shall from heaven be strengthned , as he by an angel : and know that grace is sufficient for him , and in that garden , shall find from self experience , the brusing of the serpents head . provided he come not as iudas , to betray him , or his cause , for love of this present world ▪ the poyson whereof infecting the heart of iudas to mercilesse treacherie , eating up the bowels of compassion , made ( to retaliat his crime ) his own bowels to be cast into the earth : yet , not so low , but they stand as a beacon , that we may avoid an evill custome , pilfring and stealing , the consequence thereof , an evill conscience , and the perfection of that , the place prepared for hypocrites , and unbelievers : but what pilat said , thy own nation have delivered thee unto me , may both turk and pagan say of christ the lives of christians scandalizing the nations , through avarice , pride , interest and malice , contradicting that good confession , my kingdom is not of this world , securing , pilat from fear of rebellion , or disturbance in his government , by stratagems of war , or engines of state , whereas by both , we seek not only to invade the territories and dominions of those differing from us ; but malig●s , corrupts , de●ames enviously , calling , away , away with them , who in principles of religion , are one with our selves . as iudas avarice one the on hand , ●o peter's arrogance is to be avoided on the other , ingoing over this brook , he also went with christ , arrogating to himself , what was not in him , he seemed as the pharisee to despise others , and gave to his master a flat contradictory speech , in the vehemency of his supposed constancy ; a warning for the strongest to say , i am weak , since his fall from the occasion of it a woman , a maid , a wench , pricks the bladder of self confidence , and causes the informed to bear a low sail , least if by his example , doctrine be not drawn of humility , pride become our ruine , as we see in those days , in which holinesse , that is , strictnesse , getting an honourable name , becomes a shelter , a pent house , for more subtile sinners , their subtilty being only in this , ( viz ) in a high ungrounded conceit of themselves , from which if we this day arise , it shall be good-friday ; forgetting the l●cks ( which by many of you is eat this day as a proper food ) as well as the onyons and garlike of earthly sensuality , makeing the breath of our spiritual converse , too too ranky f●ast upon the sour herbs , of lowly , and repentant considerations , being circumcis'd israelits , and proper for the paschal lamb of the gospel , compensing the d●shonour we have given the most high , by sinfull , because fleshly dainties , by the sorrow and sighings , bitter reflections , from a mortified because converted soul , for denying the lord that bought us , being first remembred by the cock cro●ing , next by iesus looking , that is , by the sound of the word ; next by meditation thereof , remembring he said , the lord resisteth the proud but giveth grace to the humble , as the justifying the publican in the pa●able discovers . the ancients in their baptism , did dip or sprinkle three times the baptized , in remembrance of the holy trinity or the three dayes lying in the grave of the son of man , that even in this demersion , they might be conformed to the sufferings of their lord ; and how hath s. pa. boasted of his being crucifyed with christ ? and presseth to the likenesse of his death , for our being crucified , by keeping from the filthinesse of the flesh , and walking with zacharias , righteously , one hand being nailed , that is bound up against the injustice of the world , and with elizabeth blamlesly , the other hand detained from the intemperance of the world ; making straight paths for our feet in a prudent heeding of our ways , our hearts , and sides , pierced with the spear , or sword of the word of god , and thence as bloud and water , to flow forth , love to god charity to man , crowned with the sharp thorns of inward compunction ▪ for our folly , and of outward compassion for our brothers adversity , beholding the solidity of this world ; to be but emptinesse of a spunge , and all it's delights as vineger , to the teeth forbearing to drink of that myrhe of envy ; malice , and all uncharitablenesse ; wherewith the world doth in extremity , furnish her prisoners and captives , as christ knew . then may the soul cry , the prince of this world cometh and findeth nothing in me , and again , father , into thy hands i commit my spirit : which at the bowing down of the head in giving up the ghost by dying to sin shall cause thy soul be cloathed with the fin linnen of the saints , and be admitted into the paradise of joy , the body being hid , during the three days of suffering what god shall impose , labouring to keep a good conscience , and grieving for the abominations of the world ; after which , in the morning of the resurrection , by the ministry of the angels , meet the lord in those mountains of galile , whereof he hath told us , that is in the clouds . if any will be so charitable ( as who should not ) to heed and see where christ is laid , remember he hath been laid in three sepulchers or places , first in the vnity of the two new testaments , which is , as the virgins womb ; next in the bosome of the church , which is as the manger : the third is iosephs rock , which is the soul and heart of the elect : watch this last , and make it as sure as you can , but wake him not , by the noise , tumult or rumbling of unruly and unholy , because unruly cogitations ; which are not pleasing to him ; but rather provide oyntments , with nicodemus , of myrhe , in continence and chastity , of spiritual sorrow for all delinquencies , of aloes , in withdrawing from such as are disorderly , and cleansing your selves from the sin that so easily besets ; makeing a mixture of both these , by eyeing the doctrine of the law ; which requires inoffensivenesse towards god and man : and working them into an oyntment , wherewith to enbalm the poor members of the body of christ , refreshing them , that their loines may blesse you . the paschal lamb was slain in the evening , so was christ , which it prefigured , giveing up the ghost about the ninth hour , that is , three in the afternoon ; he came to give light unto the world , which by his life , doctrine and miracles , he did effectuat , and none hateth him but they who hate the light , least he should detect their evil deeds ; he came in the evening of the world , to enlighten the gentiles and be the glory of his people israel ; he crossed the b●ook cedron , in the evening before he suffered , still endeavoring to have the end of things good , iudas leaveth him in the evening ▪ peter boasted of himself in the evening , he enlightned both , because he forwarned both favoring neither the one , nor regarding the other , looking still to the close of things , a policy , yet christianity mantai●s allowing good beginings , but approveth only continuance in good ; ind●● had a fair morning and began well , ended miserably , selling his master , and buying his own damnation , for three pound fifteen shilling sterling , his rendition of it , not abating one farthing of the guilt , his confession at it , not assoiling the soul , for in ordinary law , the money was neither his , nor their's , to whom he gave it ; being the price of the highest sacriledge , and of which as of the censures of dathan , and abiram ▪ god was to have been heir , and by consequence , the poor , which the consciences of the scribs knew , and therefore laid it out upon , and for , strangers , as their own charity , he makeing no confession of his former theifts , discovered not the manner of his apprehension , h●●ged himself , a sad ending , a fearful close , a dismal evening , of such a fair day as the apostleship presented to him . it is much to purchase , but a greater mercy , to secure goodnesse and grace : if therefore there be any good thoughts this day , for christ , saying if it be so , why am i thus ? with peter , sink not for fear , with him is love and forgivenesse , with iudas , sell him not for greed let not the cares , pelf , or trash of this world , chock that good seed , remembring that peter and iohn , was only sent to prepare the passeover before he suffered , the first signifieth a rock , the other grace , and such as are established by grace , in their heart , are only they with whom christ the truth of the passeover shall be found , for ( because with ) the cup of remission of sin , which shall in the evening of their days , as the bloudy mark , secure them from the destroying angel. friendship of old was effiged bodily with an open side , discovering the very frame , figure and position of the heart , without which , it was concluded , true amity and fellowship , could not be secured ; and is not true kindnesse represented on the crosse ? where bodily our lord hung , with a peirced side , not only shewing , but , the heart emptying it self unto us , pouring forth bloud , and water , not blood only , for justification , as by beasts slain , under the law , but water also , for purifying the vessels of the young men , that they be holy , and this visibly from the heart , being sub dio , of the brook , that is ▪ of the field , not the wells of a house , dying , that is drinking at ierusalem , a publick city , at a passeover , a holy feast , not in the town , but on a mount , not privatly massacred , but publickly adjudged by pontius pilat , not in the temple , by tumults , least jews should plead a priveledge , but in the open air , by the hands of the gentiles , for purifying of the air from the defilments of both nations , clearing it also that he dyed for both , and is as clear as the parting of his garments which yet being divided in four equal parts , projects his merits to be open , & to be applied by many in the four quarters of the world , & that in the self same day , wherein there passed four glorious occurences , eminent passages in relation to the church , the day of his death ( though at long distance ) being the selfsame day , in which abraham was called from vr of the caldeans , in which the israelits were called out of egypt , with whom went a mixed multitude , and in which the decree went forth to build the holy city , to which the gentiles contributed , these three meeting with this , according to the time of the passeover , and the best computation , denoteth the general influence his death , the last of the famous four , hath upon all the world : and in evidence whereof , he would not dy a privat death , chusing rather to drink of the brook in the sight of the nations , that is , in the way . it is said he was crucified , with his back to the citty , as if his prophannesse had been so great , that his face was not worthy to behold their holy temple : but was it not ( if true ) a shrewd sign of the fulfilling of that prophesy , i will shew them the back , and not the face in the day of their calamity , je. 18 ● & hath so long taken his countenance from them , that that wherwith they apbraided iesus , of his being a friend to publicans , to sinners , is now their greatest , and most ordinary employment , in point of trust , among the turks , they being under that disgrace , that in no nation , are they martial'd or embodyed in an army for the field ; and as they alwayes resisted the holy ghost , and became the murtherers of the just one , still they persist in that obduration , seeking the bloud of his followers and disciples , polluting in their desperate malice , the pure annual celebration of this our lords death , with crucifying to death christian children , in derision of our saviour and oft to their own destruction , in the shedding of their own bloud as murtherers , and banishing their posterity as the vilest of miscreants ▪ as from england , france and many other places . it is stupendious , what is recorded touching that mystery of iniquity , the necessity the jews are in , of haveing christian blood , a secret not known to many rabbies , discovered but an dom. 1500. by a converted rabbi of ratisbon : avouching that they at point of death , annoint the sick with christian blood in these words ; if he who is promised in the law and prophets , be already come , and jesus who was erucifi'd , be the true messiah , let the blood of this innocent man , who dyed with faith in him , wash thee from all thy sins , and also conduct thee to eternal life . so that his blood , upon them , among them , and by them triumphs . and of old , after the destruction of jerusalem , those of tiberias would whisper into the ears of their dying relations , believe in jesus of nazareth , who was crucified whom our princes slew upon the crosse : for he is come , and will judge thee at the last day . so that yet he lives , his drinking , being but in the way everlastingnesse or eternity , having no power upon his sufferings ; for by this phrase , way , understand the brevity of his passion , being but to taste of death , which as a sleepy drench , a potion of popy water , had a while dominion over him , and then he awaked , to their shame , sorrow and astonishment , as the wisest of them at this day declare , observing since his death , their desolation , finding no term of their captivity , as in the other two , nor promise of a third return to canaan , which either from policy , or conscience , made those iews , who of late , an. dom. 1666. had the eyes of the world upon them , pretending to a restauration , give out that they were the posterity of the ten tribs , carried away into babylon , who never returned , and not of the two who did , and therefore not the successors of such , who put iesus the son of mary to death , which yet did not hold him , for wanting sin , whereby the dead are fettered in their graves , he first stouped , drank , dyed ; and then lift up his head , it being impossible for death to retain him ; because of innocence . bvt as at his death , his very disciples were offended , that is , in a scripture sense , stumbled at the crosse ; and it 's not to be questioned , but something of doubting entered into maries soul , as if all her hopes , memorials , relations , revelations , about her sons kingship , government , godhead , had been so many gracious mistakes in her , of the angels anunciation , so it may be , some are now offended : and those even good , at this memorial of our lords passion , accounting it idolatry to speak so particularly of his death , at this time ; and indeed as mary , so the church of christ , which is his mother , is yet wounded by slanders and misreports , and made to drink of the brook : and taste of those black waters : some of her children offer to her ; but know , that as christ was innocen● , for all his d●inking , and harmlesse , though crucifi●d to death , as iudas will proclaim him , though not yet judged by pilat , who found no fault in him , and his wife who accounted him a just man , as he was , ceremonialy , being circumcis'd , moraly being subject to his parents , politically paying tribute , religiously , for he gave eyes to the blind , knowledge to the ignorant . in summe , the reid heifer was to be without spot , and he was found without sin , though put to death as seditious , and with seditious persons , executed as most guilty , whence that word king is affixed on the cross in scorn to the iews , for except for one crime , two dyed not in one day among them , therefore the three dyed as troublers of the peace ; thou art , said the other thief in the same condemnation , viz. with our saviour as dying for the same cause with them , and they suffering all for one thing , viz. sedition , luk. 23. yet as christ , if i have done evill , bear witnesse of the evill , if not , why smytest thou me ? so me thinks this day speaks to our opinionators , i say , this day , in which he was lifted up , and ( though innocent ) accounting it superstition , to behold him on it , or it to mind us of him ; his white rob●s this day worn , darkly shews his non-guiltinesse ; and the voice of our brothers bloud , calling to heaven , it is strange if the sound may not be observed : we find pilat to have been a bastard , and in sober sadnesse there is none will condemn christ , nor christs disciples that are legitimatly begotten of the church , whether ancient or modern , in this holy service of attending to behold the man : for , know , the church reformed , keepeth this day and others relating to the mysteries of our redemption , expressed in sacred writ , as germany , helvetia , hungaria , transylvania , suitzerland , france , holland , haveing printed sermons , in and upon those days preached ; and were the least of these three memorable things said , to be in the death of christ observed , we should not account them children of the church , who would condemn these there brethren , one is patience be not therefore offended , that the church primitive observed such days , holily , though they could not as they did not , attempt to make them holy : or that the church reformed estimats them worthy of celebration , being anual catechisms for edification : the other is humility , and none here ought to be so unsober in their talk , or so haughty in their own conceit , as to account the church of god , for so many ages , not so wise , nor the present church not pure , nor so holy as themselves ; the last is charity , and therefore let none condemn them in this their practice , no● us their brethren in our conformity , to which if they assent not , they may withdraw , but not judge , for the lord cometh , the judge is even at the door if this will not stop some mens mouths , but will still call crucifie it , crucifie it , i shall ●ay more , then father forgive them , for they know not what they do : for as the brazen serpent was lifted up when the isralites were stinged with serpents , though , as naturalists observe looking upon brasse is hurtful to those so affected , who knoweth ? but as the centu●ion such who may come , to crucifie this service , or with the rabble to behold christ dy , in a discourse , may go with augustine somewhat affected and smitting their breasts ; and though nothing of this be , yet to the patient , humble and charitable soul , it is a lifting of him up , for imitation , and let no man trouble these , for in those they bear about the marks of the lord iesus . for fear of disturbing the good-man of the house , or troubling his family , wherein our lord eat the passeover , and wherein it was made ready for him ; among other mysteries , he retired into a garden there to be taken by the iews ; it being a matter of greater moment to scandalize , to trouble the soul , to disturb the peace of the church , even in this particular , in repeating the story of the passion , then some of our pretended zelots do imagine , the church in all it's vicissituds , having accounted this a good-day indeed , bearing about , and holding up , the instruments and fruits of her lords death , as trophies of that victory which he had , and she expects to have over all her enemies . in it dehorting from sin , particularly from reproaching , or tempting to reproach , the observers of it , least either the curse of the serpent , or the reprobation of the thief be their portions ; for as there were three about the tree of life , one condemned for ever , and two pardoned ; so about the crosse ( an embleme of life and hierogliphick of eternity among the egyptians , and figured upon the breast of their filthy idol s●rapis , though not figured as the crux immissa thus ✚ whereon it is thought our saviour dyed , but of that commissa after the form of a roman t. whereon also it 's given moses lifted up the brazen serpent ) i say about the crosse there were also three , two carried to paradise , and one left in his sin ; from whose punishment , reasons against taunts , upon known sobriety , might be multiplied and drawn , unto that leangth , as to cause the di●cerner glory in the crosse , professing their belief in him who was crucified and slain , burying him boldly in the new sepulcher of a new because broken heart this day . and if any yet say , the bloud , that is , the guilt of the contempt of this service , be on us and our children , i say again , fear ●he issue ; for the affixing of a iewish taunt upon a christian exercise , may have a iewish , that is a cursed end ; the crosse it self teaching better things , the height thereof , typifying our aspiring to things above , the breadth of it to the works of charity below ; the length of it perseverance in that good untill the end , the depth of it , that good will of god , in his own bosome yet now revealed for our beholding of his son , finishing the work of our redemption . according therefore to the custome of the jews , let one be released from death , by judgement , it was done as some say , in remembrance of their delivery from egypt , at the passeover , of isaac's , with others , from being sacrificed of ionathans from saul : however let it be our duty in those days of judgement , to let the church reformed escape , and then we trust to stand not fall in judgement . and as annas , and caiphas , herod , and pilat , at christs death were , ruleing together , pointing at the division , and contention of the people , yet united , and agreed against him , let us , for his sake , not fal out with one another , but agree , to crucifie those lusts of envy , whispering , uncleannesse , back-biting , which war against the church : we are not gradua●s in all arts , knowing but in part , and ought not to be positive in our determining , christ is dead leaving us an example of humility , seldom found in the chambers of the censorious , this day we preach of our freedome from the curse of the ●aw : and i charge , by the lord iesus , judge of quick and dead , and who before pontius pilat , witnessed a good confession , curse not the day for us , nor us for the day , cry out rather with tremel , that famous iew , when demanded at his death , if he continued christian ? ( jewish converts though to the degree of priest-hood being to be suspected ) answered , in detestation of his cursed country-men let christ live , and bar●abas be crucified . as kings judge not their crowns sufficiently honourable , without the crosse ( shewing it's victory and conquest ) be on the top thereof , judge your worth , to be of no worth , if not vir●uated by the doctrine thereof , whereby as friends , or sons , we shal have happinesse in receiving , or understanding the nature and wealth of these legacies he left his relations ; leaving on the crosse persecution to his apostles , peace to his disciples , his body to the iudge , his garment to the souldiers , if they were such , which is doubted , being rather servants to the executioners , and called souldiers , in a general way as armed and guarding him for death , the number four makeing it probable , his mother to his beloved , paradise to the th●ef , and his spirit to his father , which last shall not be received , if not attended , with mar●s tears , iohns respect , theifs confession , ioseph of arimathea's a jew , his justice , simon of cyrene a gentile his asistance : when christ in his poor flock , is at a pinch , with christs own purity , humility , and love , which alone , and together , shall cause thy conclamatum est , or consummatumest , thy end , to be happy : for then it s finished ( i. e. ) the law , and prophets in thy obedience , and the desire of the holy angels in thy conversion . bvt whereas some think romes doctrine is here asserted , alleadging we symbolize with papists ; know it is not romish , though taught at rome , but the doctrine of the church taught in the purest times that were , and of the greek church , that is , enemies to rome more then we : and as the iews , made christs death the medium , or mean , to keep the romans from them , and it proved the very cause that brought them , it 's evident the reformed church might say to such concluders , ( for this and several other positions and inferences , ) verily , verily , one of you shall betray me . &c. thankfvlnes for our mercies in enjoying the truths of the gospel , might be more becomeing , that our eyes might be towards him , for grace , mercy , and peace , from his merits blood , and wounds and what ever properly may be produced and effected by them , walking after that light shewn us by oyl from him the olive , in the religious performance of borgius duke of gant , who seven times a day , presented himself before god ▪ praying for seven gifts , conform to that seven times , our saviour shed blood , desireing for the honour of the circumcision , to attain wisdom and chastity , for what he shed in the garden , knowledge and abstinence , for what he shed in being scourged , tendernesse and charity , for what he shed when crowned with thorns humility and fear what he shed ▪ when his hands were nailed counsel and compassion , for what he shed , when his f●et were pierced , courage and perseverance , and for the blood which issu●d from his side , god●inesse and patience , that being therewith sprinkled seven times , as the leaper under the law , he might be pronounced clean , that as christ himself said , when i am lifted up , i will draw all men unto me ; he might do that all in men , that is , all spirits , souls and bodies , being raised , that as sinners we may detest our follies , as penitents receive hope , as iust prepare for the crosse ; apprehending with all saints the extent of the love of god , revealed by it , answering in carriage and manners to our saviours triumvirat , the three beheld him in the garden , having peters confession , owning him for the son of god , iohns affection , in standing by him to the last , iames devotion in fervent calling upon him , for it 's said his knees were hard as a camels , by frequent kneeling in prayer . by which , despair being closed up , there shall never be cause , finally to say , my god , my god , why hast thou forsaken me . forsaken , may be ierusalems proper name , as it was once her nick-or by-name , isa. 62.4 . once the ioy , now the scorn , of the whole earth , formerly for her inhabitants delight , and to forrengers admiration , her coasts furnished her with abundance , of necessaries , of delights , her meadows storing her with milk , her woods sweetning that milk with honey ▪ her vallies storing her with wheat and barley , her mountains as , high in charity , as in height , ( though brassy bowelld ) out of compassion heated themselves , and in case of reluctancy , did beat and knock one another that she might have plenty of mettal , for her strengthning , 8. deut. 9. and she her self thinking it dishonourable always to take , g●ve them again gold , silver , pretious gums , spices and honour , in such plenty that israel became the glory of all the lands , eze. 20.6 . yet now hath not where withall to buy her self bread , save what relats to our glorious saviour , his sepulchre , and it's temple being the greatest ornament within or without her walls ; besides which , so insignificant is her po●t , that when selymus , the turkish emperour , came on purpose , to behold so fam'd a place , he almost disdained to take on nights logding within her avenues and quarters : her pristine , and jewish glory , lying contemptibly in the dust , the very ground where solomons temple stood , being covered with a mahome●an mosk , into which if any iew enter , he is certain to meet with death at his comeing out . at such a distance hath her lord & husband put her for multiplyed adulteries , and so tar●ly hath he drawn up her bill of divorce , that neither the art , power , reason , indulgence , graets , priviledges , heathens , egyptians , iews , christians , turks , could ever cause her have a good coat , a clear face , much lesse a fair one : christianity was at much pains , for pitys sake , to have her restored to her lords bed , and for fourscore years , was their kings and patriarchs of jerusalem , in jerusalem , fighting for and preaching up our lord jesus , but in the most perswasive entreatings , and more earnest solicitations ; i mean their bloodiest , and most chargeable encounters , to preserve her , there were seen and heard almost , as many hundreths of terrible visions , astonishing cracks , and sights in the heaven , earth , and air , evidenceing heavens dissent from such amicable proposals ; god resolving in probability , to make her a-cast-away from royalty , since she crucified her king , having only a name among the many empty and flaunting tittles of the great turk and the catholick king : both as relateing to christ , the last without honour , the other with much profit , arising from the customs , and imposts , exacted of pilgrims whom c●riosity , or superstition , shall conduct unto that soyl , where if any will engadge , to avoid dishonest gain , reconcile differences , shun the company of infamous persons , refrain from swearing , perjury , blasphemy , drunkennesse , and pay some money , undergoing some ceremonies , he may by the pater guardian of the franciscan convent , be ordained a knight of the holy sepulchre of our lord iesus christ , in the name of the father son and holy ghost , of which order ( as most seemly ) the most christian king ▪ is , or was soveraign . how should our christian cities flourish , in the fight of the nations , and the theaters whereon our lord co●quered , and triumphed over all his adversaries : i mean not the places whereon , as bethlehem , gethsemane , mount olivet , and the rest , but the registers wherein these things are recorded , as s. mathew ▪ s. luke , s. paul , and the other apostles , if all that travelled through the holy land of the christian dominions , were qualifi'd for this honour ; but to our shame as turks , in ierusalem , we make advantage , our scope , in designing honour to the gospel , so far crossing it's true intent of godlinesse as it's crosse , th'warts the projects of our self seeking , lucre , gain , betraying in kissing christ , a-fresh in our covetous enterprizings , and crucifying him , while we crown him as a king , in the blaspheming and villany of our actings . by the mapps of ierusalem in christs turnings , and returnings , from annas , to caiphas , from him to pilat , from him to herod to pilat back again , from gabbatha , to golgotha , that he travel'd the best & greatest part of the citty over , is visible to be seen : he rendring thereby his passion more publick : and offering the fruits thereof unto as many as would , or will by faith , come forth to behold him ; hath he not travelled through our lands and kingdoms ? and as cursed jews have we not scorned , mocked , compelled him to bear his crosse ? in our charging him with deplorable actings , the most inhumane butcheries , pretendedly said to proceed from the zeal of his spirit ? is he not dayly in his members persecuted by our uncharitable talking of , and walking before one another ? whereby ruine may easily be predicted ; and a divorce suggested ready for sealing , that we may abuse gospel-priviledges no more ? as is seen in that babylon where our lord was crucifi'd , wone once from the turks by the slaughter of twenty thousand of them , by the sword of christians upon a friday , about three in the afternoon , as if for once god would beautify christian verity in that unbelieving city by putting it in their hands , who professed the gospel , and who wore the crosse on their cloathes ; the same day and hour , his son dyed upon the crosse . from which let us fear least mahomets growing greatnesse , occasioned by our unchristian broils , provoke god , to make him become a scourge , and a crosse to our cities and nations , pretending adherence to the gospel , but not receiving the same in the love thereof , by bowing down our heads , giving up the ghost , in walking with all lowlinesse of mind , and dying unto sin . mysterium pietatis , or the mysterie of the resurrection of iesus christ , unfolded , and applied . pasch-sunday , april 3. tolbooth church , 1670. easter-sunday , april 3. tolbooth church , 1670. philip . iii.x. that i may know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformable unto his death . the holy men of god in scripture , mentioning the death of christ , seem oft , as posters , to ha●t from , and briskly to exped that subject , intending to lodge , that is , to insist upon , and rest in the doctrine of the resurrection : not slighting his passion , as if not comfortable ; but because not satisfactory for gods justice , or mans happinesse , unlesse the rising from the dead be a consequent thereof ; he stiled himself the first and the last , i am said he , he that liveth , and was dead , and behold i am alive for ever more , revel . 1. so our creed , as fearing to damp belief , goeth forward in haste , omitting many glorious passages , in being crucified under pontious pilat , unto the rising again the third day ; it is christ that dyed , saith s. paul , yea rather , who is risen again , rom. 8. and verily it is usual , to see his dying , and rising , handed together , they being the cementing matter , whereby god and man , the soul and happinesse , ioy , and the cons●ience , perfectly , inseparably , knit and united in one : for , what ever felicity can be concluded from the vertue of the latter , depends upon those promises , which evinceth the truth of the former ; seeing him dy , that is , perswasions of his death ▪ the knowledge of which death , and the fellowship of his sufferings , that is , being made conformable to his death , being only the proper and effectual mediums of knowing the power of his resurrection . here the apostle discovers his desire of knowledge , and next to benefit thereby , meaning , the righteousnesse of faith , that is of christ , in point of doctrine , about his resurrestion , and his imitation of the other , referring to practise , in being made conformable to his death , so that we are enforced to speak first , with peter , and before him with david , of the resurrection which is not rightly known , untill the vertue , efficary ▪ and energy , of his death be understood ; consisting in the expiation of sin , liberation of guilt , acquisition of righteousnesse , and the hope of ●mmortality , the scope and tendency of the resurrection being perfectly and inwardly , for the applying of these things as from it , towards our selves , he being delivered for our offences and raised again for our justification . conceive him dead , sealed , watched , & writ upon his tombstone , here lyeth iesus christ , of nazareth , who was crucified , an. m. 3982 , aetatis suae 33. yet by power did make a spoil of death , his grave cloathes , those ensigns of mortality , laid by , baffling the envy of the scribs , the fury of the people , the force of herod , and in one morning confounded all the adversaries of his life . he dyed about the ninth hour , about three in the afternoon , order so requiring , for about that time , ( viz. ) in the coole of the day adam was cast out of paradise ; about which time also , it was congruous , for the second adam , to make his entry therein ; both in the evening , enjoyning all , in the mystery , to dy unto the worlds pleasures , before night , that is , the eleventh hour , which was , to the master of the vineyard , the time of payment , not of calling unto work . bvt least we speak of , ( as the woman sought the living among ) the dead , see him raised , for he is risen , and tha● while it is yet dawning , at break of day , directing us to infer , that he was no more to dy ; the linnen napkin within the sepulchre , giving caveats to us against the surmise of his after using such apparel : lazarus indeed came forth , bound hand and foot , with grave cloaths being afterward to wear the same robes , not so christ , death having no more dominion over him , rom. 6. being swallowed up in victory , as moses rod , swallowed up those of the magicians , as the wide ocean , doth the smal drop , in which it is to be more seen , as the sun the dark cloud , which it either scatters , or illuminats . this lyon of the tribe of iudah , overcomeing that devourer of men , even in the grave ▪ his deepest den , resolving from first to last , for conquest , in the manger , in the hall , on the crosse , in the rock , their mocks , their blasphemy , their swords , their guards : for had he been possessed by the tomb , or his holy body seen corruption , after his viniger and gal , what benefit had men accrew'd by his death ? it was therefore a religious error of mary magdalen and the other mary , to come early to the sepulchre , with oyntments , being grounded upon their thoughts of finding death ; whereas he was up before , to take possession of his new purchase , having so punctualy payed the contracted — for sum for sin unto the father ; thereby becomeing lord of heaven , and heir of the utmost coasts of the earth . make his resurrection , a question , and for once put it to probation , davids seed , in whom the kingdom was to be established , 2. sam. 7. adams sleep , and his awaking out of that , after eva his spouse had been forming , the promise of ransoming from the grave , h●s . 13. isaac's delivery from being sacrific'd , in the old testament , an angel from heaven , christs own prophesy , peters testimony , thomas believing in the new , doth almost overstock us with sufficient proofs : his eating , drinking , walking , talking , priviledging the expression , yea the simplicity of the arguments brought against us by the jews , evidenceth it's reality : for if he were stole , why was he not resceu'd ? if by his disciples , why were they not questioned ? and if either of these be true , how is it known to them , since the watchers declare they were asleep ? what more ? the order and neatnesse in disposing of the grave cloaths , the confident declarations of the pious women , and the calamities the apostles chearfully underwent , evinceth the resurrection to be no fallacy . it was attended with that power , that the watchers became as dead men , when they came to apprehend him , or to eat up his flesh , they stumbled and fell , amazed at some discovery of unexpected majesty ; but here , beholding an angel , from heaven , preparing to liberat the innocent , it was just on the other hand to strick , as ( if not altogether ) dead , the guilty , and give check to unbelief , especialy when heaven is at pains to refute impertinencies , as their keeping was , since it flowed from cruelty not piety , earth also labouring , by an earth-quake , to invalidat their strength , shaking their greatest confident , that is , their armes causing them unfit to handle the weapon , their ground disableing them to stand , their authority to keep him in the grave being recalled , by a stronger then either was pilat , or the councill . for yet once more was the earth to be shaken , and the desire of the nations then to come , which was the messiah that is , christ sent to all nations : for as at the giving of the law their were earthquaks , and shakeings , even in heaven by the thunder , and smoak , shakeings of the sea , at the makeing way for his people , so once more he will , as in christs suffering , the sun was darkned , the rocks rent : here at his rising , there was a shakeing of hearts , upon earth , and moveing of angels of heaven , some being shaken out of their dumps , doubt ? fears , and sinful carnal condition : others , not desireing him , being shaken out of their wits , out of their lives , out of their armes , and justly , having refused him whose face was lovely , and society desired , by all nations , by angels , and men unto whom they should run , as the camp to the standar● , as the eagles to the carca●e , bringing as subjects to their prince all their desireable things , offering unto him not only of the best of the fruits of the land , as gold , frankincense , and myrbe , but the choisest of their hearts , as love , fear , joy , obedience , which all nations ow unto him , and the elect have payd , being shaken with the wonder of so great a mystery as his death , and rising again from the dead , which the unbelieving iews denying , and mercenary souldiers , striving to obstruct , he that sitteth in heavens , did laugh at the confederacy , and said in spite of them in the morning of the resurrection , thou art my son this day have i begotten thee . the mountains skipping like rams , and the little hills like lambs , to respect him in his exite , from the grave , and prepare his people to admire , believing his heroick atchiefment , of subduing hel , and death , curbing by it , and shakeing their insolence , who cry'd , we have no king but cesar , and said , crucifie him , crucifie him ; but on the other hand , comforting his followers , with a fear not ye , for i know that ye seek iesus , he is not here , for he is risen so that the church may salute iesus , as the angel gideon , the lord is with thee , thou mighty man of valour . judg. 12. for hath it ever been heard , since the beginning of the world , that any wrought wonders in their death , or that wonderfully raised himself again to life , iesus excepted ▪ whose resurrection is the sine qua non , of the joy , in all believers , the living having no hope , no comfort , save in it , and by it . it was refreshing news to the eleven , and unto these two , unto whom he was seen in breaking of bread , and so much the more cordial , was his perception , that he was at first concealed from them , having wrapped up the face of his humanity , in a skreen by the power of his divinity , which no sooner drawn aside , then they behold the lord that bought them , which brought new life , and vigour to the heart-broken , and doubting disciples , breaking that silence , which for grief had been more then half an hour in the heaven of their society , where sorrow had caused mutenesse , about fourty hours , ( for so long it is reckoned he lay dead ) adam after the ejectment from paradise , is never recorded to have spoak , and after the second had admittance , we can find among the apostles little mirth , but now all preach , and teach ▪ angels descend , women walk , peter and iohn run , the two talk : whence the church of old , this day sung the psalms of invitation , inviting all creatures to praise the lord , because iesus who was crucified , is not here , ( viz. ) in the grave , but risen , come said , the angel , see the place where the lord lay ; affoording matter for deep contemplation , iesus , discovering the truth of his being saviour , who was crucified , a holy abridgement and true repetition of his passion , he is not here , discovering the truth of his being dead , and his once being there , come see the place , where the lord lay ; by lord , acknowledging the soveraignity of ies●● , and by the word lay , enforceing a belief of his rising . the iews craved a sign ; and those that mocked , said , come down , and we will believe , but that being the time of suffering , he disdained the motion , the sign of the prophet ionah , which was of rising up and opposit to their coming down , being appointed , all other signs were rejected ; and because that of ionah was fulfiled , let 's believe , and go before him unto galile , by interpretation , transmigration ; or going over , that going from infirmity to vertue , from mortality to eternity , from contumely to glory , we may more fully participat of those sore-expected joys , in being treated , yea feasted in the company of our ever to be adored saviour . worshiping our lord , begining to practise , and celebrat our sabbath , when the jew rendeth his , acting not only contrary to him ; but spiritualizing his superstitious deportment thereon , he will kindle no fire that day , let us blow up that of the spirit , in the hearth of our hearts , for elevating our thoughts , and raising our minds upward , heavenward , to this day they alleadge the destruction of ierusalem solely to have flowed from the neglect of the sabbath , in putting no difference , between the holy and prophane , ez. 22. let us compute it's desolation , to spring from ●he innocent blood shed on the preparation day ▪ for the sabbath , and in hiding their eyes from the lord of the sabbath , they will not put so much as their finger , to any serwill , or country work , let us not fear , to exercise our selves about , works of piety , charity , or necessary with both our hands , our lord giving ●s example , whose servants i mean the christians whom they keep , being put by them in this day , to their drudgery , which yet and by the way might be rectified by christi●● laws and magistracy , as they will not writ , nor blot out what is written on that day , let the errata's of our soul be reviewed , and weekly 〈◊〉 be exactly corrected , that the next weeks impression , of our civil , or spiritual conve●●s may be both more clean , clear , and holy , being emended from our former mistakes , by religious watchfulnesse , and future taking heed , do they knock on the door when calling unto a preparing for the synagogne ? it is 〈…〉 to provoke to love , and to good works . they will not on that day , begin a journey , and justly having killed him that was the way , yet let us walk , and be undefiled in the way of the law of the lord , keeping our feet from the filthinesse , that is , our affections , from those lusts , that are in the world through sin ; they crowned our lord with thorns , let us adorn both his holy temples , in exalting his two fold nature , by a firm adhering , to the truth thereof , and laying out for him and his , the best of our substance , somewhat of our rich possessions , entering by the gate of the church , into that of paradise , from which impenitent iews as the reprobated theif , are for ever excluded . the sixth psalm , and the twelth are entitled pro octavo , for the eight in the vulgar translation , from which some will have many mysteries to emerge , particularly , the change of the sabbath , for respecting our lords entry into jerusalem , in our computation on palm sunday the day of his rising will be one of the seventh , but not upon the seventh , the prophesies therefore , and conquests also of our saviour , to be by us celebrate in the church the eight day after that account , will be the lords day , in the new testament , beginning our holy day , when the murtherers of our lord endeth his mosaical weakly feast , it is nearer to affirm that as god had circumcision , sabbaths , and other rites , to difference his people from the masse of the world , it is fit to have now , some difference to discriminat his church , and since there is a change of the temple , of the sacrifice , of the circumcision , of the paschal supper , of the priest , a necessity may easily be suggested , of an alteration of the sabbath , heightned when we consider that christ came to work a new creation , isa. 65. for which , a celebration of an old sabbath , had been incongruous , and his kingdome beginning from , and his resting dated at the resurrection ; how consonant is it , to name this day , the lords day , and in the proportion all it's followers ? his sleeping or resting on the seventh day in the grave ▪ typifying that the old sabbath dyed with him , as all other changeable ceremonies of the law , which none ought to judge us in respect of a sabbath , or a holy day since christ hath triumphed on the eight , let us rejoice , beholding as badges of his victory , the scares of his wounds , the print of the nails , the wound in his side , not only as probable tokens of his rising , but as jems to adorn his royal body , as a testimony of his victory ; and as some think , to be seen yet in heaven , that as in his church militant , he hath bread , and wine , continually as visible memorials of his bloudy agony and death , for his peoples stronger confirmation ; so in the triumphant , the scares of his wounds , remain in his body , before the glorified , for more fervent , and eternal iubilation these same wounds , when seen and felt , besids his own faithful testimony , so strengthned the apostles , that the ghastly frownings of an incensed crew , in this wicked world , was but a whet-stone to edge their zeal , for publishing this truth , this glorious truth of the resurrection : for though it be said he was stole , yet who durst rouz this young ly●n ? and a little more money , would have made the souldiers tell another tale ; he quickned in the grave , by receiving in the second time , his soul then rose from out of the grave , astonishing death , amazing the keepers , yet so heartning , and heating his disciples , that they spurn and disdain the threats of men ; accounting all the worlds wrath , or fawning to that degree of naughtinesse as to comput it dung , in comparison of the excellency in the knowledge of the rising from the dead , all created beings in the power of man , being but a cypher to the resurrection , christ by it ; and in him , themselves conquering ▪ and flying above all the pouder crakers , the ungodly should frame or fire , to disturb the power of it's doctrine , or the progresse of it's publication , the voice of all the martyrs being like the call of heli●dorus , who refusing to sacrifice to idols , and being tormented for denyal , cryed out aloud , o lord iesus christ , assist me , and when the crown of the chu●ch is now beheld , to have been but made the pu●er , by the fires of devouring persecutors , and the ancient stanza or holy doxology of our quires , now heard in giving glory to the father , and thought upon , who so dul as not to anticipate the rehearsal , and suggest the fam'd answer given to the same martyre , is yet returned to all saints witnesses , and confessors , be not affraid for i am with thee ? for●s ●s unhurt with torture , how have the heathen and iews been braved , and out-braved by christians through the hope of the resurrection ; paul was thought mad ▪ and heliodorus thought a witch , but he call'd , my charmes , my art , my craft , is christ ; and demanding respite for three days to advise what to do ; he repaired to the idols temple , and in fervent prayer obtained from heaven , the falling of them all like dagon ; for which being set upon a fresh , he made ample confession of the truth of christ , yea his tongue being cut , he preached heaven-ward with his hand , untill he was sl●in , rejoyceing in hopes to see god in his flesh ; desireing also to depart and to be with christ. by the resurrection , the believer hath a privative and a possessive good , the first containeth an abolishment of hell , and death , that they be not the portion of his cup , christs appearing to be the son of god by it , haveing brought life , and immortality to light , is the substance of the other , 2 tim. 1. opening the gates of death , a typ of the resuscitation of our mortal bodies , having made out peace , by defraying as a surity , or cautioner what we were endebted to justice , whereby we are accounted just and righteous before god , his egress● from the prison of the grave , testifying a discharge , and ma●s ass●ilment : whence still to our being condem●d ▪ there is oppos'd , his rising : for who shall lay any thing to the charge of gods elect ? it is christ that dyed , yea rather who is risen again ; and in this righteousnesse it is , wherein s. paul desire to be found , makeing it his own by faith : and rejoyceing in his own security thereby , blessing god for that victory ▪ which in chr●st he himself obtained , the day book of his sins being crossed and the head of his adv●rsary bruised , by the substance of the crosse in the power of the resurrection , which so far virtuats his life , that as raised in christ , he accounts not himself any more in this world , haveing his conversation in heaven , not regarding the knowledge , even of christ , after the flesh as did not a latter saint , who seeming to behold his saviour in bodily shape , visionally , cryed out , lord keep that sight from me here , but let me behold it in thy own kingdom in the other world . rise therefore from your vain conversation , from your graves of lust , your reward , is slighting christ , or selling christ , being no other then what the patriarchs had , when they sold ioseph , or what iudas got , when he betray'd iesus , viz. shame and fear , which whoso would avoid , must follow him , who is the way to young beginners , the truth to such as affirm , and life to those that persevere , the way , to them that ask the , truth to such is have found , the life to those who passe , the way to them who travel , the truth to them who rest , and the life the righteous do enjoy , all procured by the death christ underwent . it is said the lyons whelps lying as dead , three days after birth , are awakned by the roaring of the syre : certain it is that after three days this lyon of iudahs trib , was raised by god the fa●her , for thogh his rising be attributed to the spirit of holinesse , rom. 1. as also to himself , having a power to take up , as well as to lay down his life , john 10. yet it is also expressed to originat from the father , for god said peter raised up iesus , acts 2. scattering the least mist could arise from doubts , temptations or surmise , improving faith against all stumbling blocks , the holy trinity joining in one for christs manumission from the grave , all being reconcil'd to man in his saviours actings upon that particular , the lord god , who had sentenc'd adam , raising the son , who was god , and by the spirit , who with the father and the son , is one , all equally willing , equally appearing for , and equally approveing what by the determinat counsel of the father , was under agitation , in that affair . shewing withall , that as christs manhood , was raised by god , through the spirit of holinesse , so the quickning of man , against the deadnesse of sin , ignorance , and unbelief is the sole work of omnipotency , which alone can remand back , the spirit of sanctified illumination , men possessed , in the loins of their father adam , and adapt them by a receive the holy ghost to walk as sons of god , not of men ; yet as nothing quickens except it dy ▪ so neither can the sinfulnesse of sin , be taken away , untill man know he is sold under it , and by it betrayd as by a iudas into the hands of the devil , who hath the power of death , that is , of execu●ing , not sentenceing : which conviction of heart , only maketh man to dy with christ , and necessarily must preceed a rising with him . to some it is true , christ is not yet born ; such are the lofty spirits , the touring souls , behaving themselves not as children weaned from the mothers breast , but as so many gyants begotten of some goliah , and born of some radiant amazon : which conceit maketh them conceive themselves some great body , and being contrary to our lord , who was born a child , that is , for humility , and meeknesse debonaire and affable towards all , soar in their carriage , and pea-cock like , moutting in the sun-shine of their own vain glorious imagination , as if with the pea-hen , all must then be in love with their mistaken transcendency , and couch to the shadow of their greatnesse , whereas quite contrary , self denyal , religious pensivenesse , for the losse we have had , for the things we want , a reversing of the escutcheon of that excellency , which fortune or parts have bestowed , because ensigns of our mysery , and badges of our poverty , tokens of the infamy because sinfulnesse of our birth , are still in those true children moraly , and in their own esteem little ones , to whom belongs the kingdome of heaven . to others he is not yet dead , these are the carnal , the fearful , the sensual minds , who desireing to live in the affluence of fl●shly pleasures , flye from the crosse as a bugbear , and sailing in the pleasure-boat of a bare profession , in the least cloud gets into the coast , snugging under the wind of alluring comforts , hat 's nothing more , then to ride out a storm , with the warelik builded and storm prepared for christian , knowing he cannot weather out the tempest ; and judgeing himself no further in safety , then that the next step lands him on the shore of ease , delight , and ticklish pleasure : where , loving this present world , he embraceth it with both arms , saying to tribulation , at a more convenient time , i will hear thee again in this matter ; and so with peter denying ( any soul saveing ) knowledge of iesus , chuseth the warmth which the fire of the mammon of this present world doth affoord , accounting beloved paul mad , for ( because of the gospel ) enduring a storm , or abideing a night and a day in the deep , judging the cargo of a soul not to be valued at so high a rate , that the losse of the vessel of the body ( which is but the h●ll of man ) should be suffered , to endure such hardship for it's security . to others he is not risen , these are the thunder-struck , the conscience-smitten sinners , who with iosuah , ly all day before the ark of the lord , complaining of flams , kindled in their souls , through wrath for●een ▪ being invaded by sudden incomes from above , as by a troup , before t●e lord him●elf come to pul down , and to destroy , to sentence , to condemn ; with mary magdal●n , they cry , who shall roul us away the stone ? of our sadness sloathfulnesse , ha●d-heartednesse , and bitternesse ? ) wretched m●n that we are , who shal roul away the stone from the sepulchre of our hearts ? from the sight of our eyes ? and in pithy harangues ▪ de●ats upon their own misery , because of ransgression , with broken pauses , again feelingly sigh , because of aggravated circumstances ▪ calling out with that convert thais , who having led a life unchast , and purchas'd great riches , by unlawfull embraces loathed her self , and casting away her wealth , not daring to name god , her ordinary prayer was , o thou that made me have mercy upon me . bvt there are to whom he is risen , making them to rejoyce , with exceeding great joy , becomeing rivals , even to angels in point of exhileration , rising from the deadnesse of rottennesse , and filthinesse darknesse , and horror , found in the vault or grave of polluted adams●ff●pring ●ff●pring ; having the lively colour of a sanctified countenance in the face of their conversation , by being conform to the amiable aspect found in the behaviour of the old saints ; which if denyed , they answer as the blind man did the pharisees , one thing we know , whereas we were dead , now we live , and behold the things that are above , not bowed down as before , but makeing straight paths for our feet , towards the mysticall galile , to see our lord , avoiding the s●arch of these finical apish , trivial , & poor things in the valley of this world , to enquire after , 1. what is in that mount to which he hath ascended and 2. whereof he hath told us ; for remember , to seek the things , to affect the things that are above , to be dead with christ , and then to live like him , are the only four scriptural tokens of a spiritual resurrection , flowing from the power of our lords rising from the dead . ovr elder brethren the jews , keeped one passeover , and their first at their comeing out of egypt , exo. 12. another was observed in their journey through sinai , numb . 9. a third at their entry into the holy land : that christ is our passeover ; and that he is the lamb of god , and that this is our paschal feast in the truth verity and substance of the old rite of eating the passeover , is clear and evident ; yea let the mystery of that lamb be reviewed , and both the christians duty , and the christians saviour , are beautifully delineated ; a lamb pourtrays christs meekness , innocency , and harmlesnesse , that the lamb was to be of the male kind , respected his courage , activity , and spirit ; it 's spotlesness , his undefilednesse with guilt or sin ; it 's being a year old , the perfectnesse of his age , and ripenesse of understanding , exactly qualifying him to preach ; it 's takeing in the first moneth , shews our duty of consumeing the whole year in gods service , the first moneth whereof being consecrated unto him , by this formal worship , points out that he is enfeassed of the whole ; that it was to be in the fourteen day of the moneth , sheweth christs comeing in the darknesse of the soul ; and with full moon clearnesse , shins for secureing it against the darknesse of error , and the evening doth so evidently publish his comeing in the last days , or ages of the world , that it needs no remark . that it was to be eaten with unleavened bread , banisheth malice , and wickednesse , this day from the houses of your hearts ; that it's blood was sprinkled upon the door , is but the necessity , we stand under , of haveing our hearts purged from an evil conscience ; that it was to be rosted only not boyled , is but the wholesomenesse of the gospel of peace , and implys it's good nourishment , and that the doctrine thereof is not pleasantly to be handled , according to the soft , or easy tempers of men ; that nothing was to be left of it , enjoins nothing of christ to be reprobated , slighted , or set by and that no bone of it was to be broke discovers , that as christ lost nothing by his passion , so by nothing since is he to be overcome , or hereaf●er to be ●uperate . commonly we call this feast easter , from eoaster an old saxon goddesse , whose feast was either in , or about this time celebrated , but the name pasch , ( i e ▪ ) a going over , a marching away , is more holy , more divine , more scrip●u●al ; and the resurrection falling upon the pasch , ra●her to be used for our instruction , in keeping this feast , which who so would keep with christ , ( who on it passed from the grave ) and his holy church must keep it , with the sour herbs of sorrowful contrition , as nobly resolved to hold fast the profession of our faith against all difficulties . let us with him , eat our passeover standing , and like religious pilgrims , not leaning upon the staffe of our own understanding . but upon that of the spirit , which may be obtained , and preserved , by girding our ●oyns , abstain from fleshly lusts , having the shoes of peace , whereby in holy solidity , and grave deportment , we only make way and passe towards heaven , in hast , that is , not being tepid , dul , or negligent in heavenly matters , or soul-concerns , leaving the spiritual egypt , or pharaoh , of satans subtilty , and earths gaiety , going through sinai , or the thorny cares , troubles , vexations , that are in this world , still making progresse toward iordan , in the walks of sincere devotion , untill we see the captain of the lords host in religious confidence and as iosua , stood , so let us worship with the disciples saying what saith my lord unto his servant ? not fearing but to feel the vertue of that expression , all power is given me in heaven and in earth , but , mark 16. ye shall cast out devils , which is done by the ministry of the gospel ; and when a soul is converted from the error of his ways , ye shall speak with tongues , ( i. e. ) the prophane ribbauldry of fleshly communication shal be renounced , the things that accompany salvation being the substance of your future discourses , ye shall take up serpents , in driving malice , wrath , rancour , back-bitting , whispering , evil surmising from the ground caverns , and hollow places of the heart , and if you drink any deadly thing it shall not hurt you , in not being drawn away by the enticements of the great deceiver ; but rather in zeal cry out , depart you cursed , or if by guile you transgresse ▪ redr●osse shal be obtained by a vomitting up the sinful potion , in acknowledging thy sin by which you shall not dy , for some shall lay hands on thee , as sick ▪ recovering thee by the light of a good example , and provoking hereafter to love , and to good works , to joy and comfort , as peter was when mary according to her charge informed him of his masters rising , and of his place of meeting , to him in particular , giving him the sweet relish of reconcilement to his lord● after the sour and bitter herbs of his tears , and undissembled sorrow . which yet the tydings of the resurr●ction communicats to all who remember , and genuinely confesse , their fearful falls from a fair profession , their frequenting the company of ungodly scorners , biasphemers , without a check o● abhorrence of their crime ; lastly ▪ who by the crowing , or rather sounding of the gospel , minde the errour of their ways ▪ and accordingly renounce forbidden pleasu●es , for if by that the sentence of death be past upon the soul the resurrection like the prophets lump of sigs ▪ cureth the boyl , and by signs from heaven , assu●es the prolonging of his days ; his going up unto the temple of the lord , d●scovering the line of his years , hereafter shal run pararel to eternity , of which the promise of canaan was bu● a sign , and the certainty , the dying fruitlesse , or childlesse , mad had , of having seed raised up unto himself , by his brother , or next kinsman , in israel was a dark representation . naman was perfectly cured by his washing seven times in iordan ; and likewise was the leper cleansed by being sprinkled seven times with blood ; by the same number , in appearing unto his disciples , did christ cure , heal , and remove , the diseases wherewith sin , and his passion being misconstructed had infected their minds , and perplexed their souls about thoughts of him : creating in them , ( and by that shewing his purpose towards all converts for the future ) such graces by seven times manifesting himself , as must be had of the spirit , for more fixing of the soul , in it's doubts and spiritual attendance ; as first of the fear of the lord , in appearing to the woman , for they were affraid ; next of the love of himself , for he appeared to simon whom he knew ( as he knew all things ) loved him ▪ next the spirit of knowledge , when he opened the scriptures unto the two going to emmans ; of might , next , in his opening the door , when he appeared to the eleven ; next that of counsel , when he advised to cast the net from the right side of the ship ; and of understanding , while he opened unto them once more the scriptures : and then of wisdom , when they saw him taken up where he was before . thovgh there are , who subdividing some of these again , will have him to represent the mode of that assurance , he yet bequeaths to believers , in the vertue of his resurrection , makeing his first appearance to mary magdalen to be the comforts he principally intends , to the most noted , if mouthful , and penitent , offender , his being seen of those women returning from the sepulchre who held him by the feet , mystically to discover his acceptance of the meek and lowly , his beeing seen of peter , either as he returned from , or entred his grave , or in the place where he did weep , manifests his intentions to the willing and obedient : for simon by interpretation is obedience . again he appeared when they were gathered together for fear of the jews , shewing the happinesse design'd , for those who unite in one , and his zeal , to be found of them who sought him . on different daves and times he appeared also ▪ a● when thomas was present , hinting that the unbeliever at last shal increase in faith , and afterward as they were fishing , typifying , that abundance of converts should by their ministry be gathered to the church ; yet not by their labours or studies , for they had toyled all night and got nothing but by his blessing , accompanying their pains , through obedience . his disciples saw him on a m●unt , it 's thought tabor , where he was transfigured ; and how have comforts been multiplied upon retirednesse for religious contemplation ? his upbraiding the eleven as they sat at meat , is but a lesson construing his call to sinners at the eleventh hour , for though such be suffered to dwell in sin , they shall in mercy be reclaimed , and their wisest acts not being done in love , and fear to god , shall be by themselves deemed foolish and unwise . his last appea●ance , or being seen on mount olivet , shadoweth , that the o●le of m●rcy , given to the merciful , shal as a scale be a means to ascend up , or as l●mp light , shew them how to work the work of god burning in , or carried unto them by the conduits of earthy vessels , that i● , earthy enjoyments , which as a ladder shal more fit them for easy accesse unto heaven godlinesse haveing the promise of this life , and that which is to come ; and giveth more grace . by the way observe , that christ , first of all appeared to women ; blameing such , who rant and curse at that sex , as being mother to sin ; whereas had they been in evah's happinesse their felicity may be , had been sooner forfeted for a cup , then hers was for a bite ; but such ought to understand , that god is wiser , then satan , and stronger too , and hath now made that sex to intimate the world to be redeemed ; and that unto men , moving them to tendernesse thereby , our lapsed estate being wholly restored by a woman , by women , out of a garden through the report of an angel , christ and believe acting together , making our salvation more sure and better grounded , then when it stood either upon adams , or evah's behaviour . mary magdalen a notorious sinner saw him first , why then should attrocious crimes in male or female deter the affected , from accosting that throne , where mercy sits , and benevolence invits , to crave a remission ? in her saying , unto all be not affraid ; & not resting there , ordering them to proclaim his rising to their , and to his brethren , that the womans blot of the fall might eternally be obliterat . for though first in the transgression she is again , and first also , at the resurrection , the history whereof , when read , we shall find that women as most deserving , were first comforted and employed ; for , when men thought it good to sleep in a whole skin , were they laying out their money , watching from sleep , hazarding their persons , to anoint his body ; not fearing , but undervaluing the sword of the keepers ; these women saw two angels , yet it 's thought he on the right side , cloathed in a long white garment the same it may be who rolle● away the stone , said , be not afraid , i know whom you seek , &c. a●d the right , is the hand by which the church is embraced the hand of nimblenesse and action , without which support , the present whitenesse , or seeming comforts of this petishing earth , might fascinat , and bewitch the heart into flaunting purposes , were it not told that the comfort we seek , is not here to be found , or deject it into desponding ▪ and fearfull meditations , were it not informed by the power of the resurrection , where iesus , a saviour , might be spoke unto and treated withall . a doct●ine never capable of infirmity , or old age ( which is darkly seen , in the angels appearing as young men ) still enlivning with fresh supplys of grace , and ordering a retreat to whatsoever thought , amuseth , or amazeth the inquisitive or self-s●arching heart ; causing it still to be cloathed in white , by the vivifying robes of celestial purity , and contrivances of real and forestalled heavenly joy ; the prospect whereof in these womens diligence , dischargeth wallowing in carnal ease , pressing to a speedy rising , even in the dawning of the day , from the soft bed of sensuality , to that more soul comforting exercise of searching after our lord iesus ; enstating our selves in his favour , by unguenting the body of his poor , crucified , and traduced members , since he himself , now as wel as then , needs neither our spices , nor oyntments , that is , our alms , charity , and beneficence . yet let heaven behold us at some cost , in preparing spices and oyntments , at the charge of self denyal , with discretion , zeal and rais'd devotion : for unto those is oyl compared ; and if demosthenes thought men were likest the gods , when they did good ; sure we may affirm , they are very unlike saints , but exc●edingly resemble the devil , who will not do good to gods poor , nor ( pardon the expression ) to christ their god ; when he seemeth poor ▪ as here he did , to the holy women , wise ioseph , and holy nicodemus , who teacheth , to r●fresh and to preserve in vigour , to keep from decay ; and to comfort the soul now of christ , by the oyntments and embalming spices of sins mortification : for as he dyed , by , so he also dyed for , our sin ; and by ointments of praise , gratulation and thanksgiving , we prepare for him the rather , that he rose again , or was raised , for our justification ; which if not accomplished , you are yet in your sins , the discharge not being procured from god , the true and just creditor ▪ then are we under the power of the devil , and heirs of hel and damnation , being children of wrath ; but if christ be risen , nothing of all these , to discover which , an angel was sent to roul away the stone from the sepulchre , as the iudge ordereth the prison doors to be opened , signifying to spectators , to believers heaven to be reconciled , and the work of the resurrection to be perfectly wrought without the power of negromancy , which might have been objected , had he , immediatly with the witch of endor's gods , rose from the earth . hence that inference is good , the spirit shall convince the world of righteousnesse , because i go to the father , ( i. e. ) i go to the father , therefore i am righteous , for in his face might not i look , having had by him sin impured , if i had not compleately satisfied for the same , and done every thing to perfection , which i came into the world for , which was to take away the sins of the world , which being done , i am righteousnesse in my self ▪ and the spirit shal prove me to be right unto all , because i am gone to the father ; wherefore he rose in the dawning of the day , the clouds and darknesse about himself , the darknesse and clouds about the souls of men ▪ being scattered and gone , the sun of righteousnesse with healing under his wings ( a metapho●ick expression from the spreading of his beams , and stretching forth his rays , as wings ) covering us , and brooding over , by his warmth , ou● young graces , for their strength , and healing our old sores , and festred boils , that we might not be darknesse , but light in the lord ; no● as lepers secluded his congregation , but as his symbol had been like that of maximilian of bavaria , he brought visible testimonies of everlasting reconcilment from all in heaven , towards all on earth : that duke gave in a field , two turtles , standing on the brim of a cup , on each side of a lance , which was adorned with a crown su●mounted by a cross , illuminated from a glory out of h●aven , all upheld by two right hands complicated , or joyned together , issui●g out of the clouds , with this motto concordiae ae●ernae , as if by the support and union and of the two natures , there were a cup of salvation offered , now to dove : like innocents , shining from heaven by the crosse , offering a crown of glory , in laying a side hawk-like ferity , and uniting like kind mates one to another , since amnestia , or oblivion like , acts are passed in heaven , towards us all , which is made out beyond demonstration by our saviours going to the father , by his rising from the dead . doth●ot ●ot the holy ghost , presse in divine writ a life godly , holy , and prepared always for heaven , in forsakeing the unfruitful works of da●knesse , upon and from , the doctrine of the resurrection ? as if those , who looked towards it , should not look behind them , least they be concluded not fit for the kingdome of god , but love●s of this present world and catere●s for the flesh : seeking to fulfill the lusts thereof , to mortifie which , how incredibly rigid hath been the abstinence , and how strangely fervent hath been the prayers of the ancients , in their quadragesimal or lent-devotions ? in them ● menting their own and their brethren's excesse , in their voluptuous embraces , studying to live unto piety , not luxury ; refusing oft to pay nature her just debt of a●iment , and food , for her too oft debaurds , makeing this feast a spiritual pasch , truly passing from darknesse , and it's works , the deeds of the flesh , to the operations of the spirit , the renuing of the spirit , by putting on the new man after god created in righteousnesse and true holinesse ; perswading , by the sanctimony of ●heir carriage , others to receive impresses of the beauty of holinesse ; beholders admiring their love ▪ which wrought them unto an imitation of their deportment . those that rose with christ appeared unto many giveing infallible tokens of their leaving the society of the dead , whether adam , or iob ▪ were among them , as some sa● , i know not ; yet his is certain , that their resurrection mystical is to be questioned , whose acts do not quadrat with those ru●es of blameless ▪ and spo●lesse behaviour , by law expected , and in con●cience also resolved upon , by such who really are influenced with , and by the power of the resurrection animated to things above : we hear of the perverse , surly , morose lives of many , but such as are risen with christ are doing good , and walk charitably with all men , tha● such who are without , ( that is , out of the church ) as pagans , turks , ●ew● , may be won by their good conversation . we see many puffed up with impudence ; and arrogance , but they are cloathed with humility ; multitudes say , come let us eat and drink , for to morrow we dy : these are temperate in all things , and not knowing what a day may bring forth , dye ▪ dayly , a number grumbleth mu●mu●eth , repineth , at this and the other crosse ; at this , and the other , fancied calamity ; these posesse their souls in patience : too many assemble in troups , to harlots houses , are whoremongers , adulterers , these ●bstain from the very garments spotted with the flesh , how numberlesse are such , who curse , rail backbite , snarle at their brethren ? & like dogs swear , that is , snarle , & grin at passers by , these honour all men , pray for all men love the brethren , giving religion a lustre , and really beautifying the cause of christ. as the iews fondly teach , that only the godly , shall rise at the last day , we may truly pronounce , that the godlesse , are not this day raised , the communication of those two who went to emmaus , discovers the truth of this , who though sadned at their masters death , yet were not spiteful at the instruments thereof , speaking how the chief priests and the rulers , delivered him to be condemned , without any other epithet , expressing rancour , there be who will have these , luke and cleophas : luke , is rising up , and cleophas hath glory in his name : and surely the rising from darknesse and deadnesse , with the desire of being glorious , is to go to emmaus ▪ which by interpretation is desire of counsel : and how happy were it , if this age would advise with and about it self , touching the verity of christ , and him risen , together with the duties d●pending thereupon ; leaving ierusalem and all its g●udinesse , to walk those sixty furlongs morally ; these two physically trod , it is a number arising from multiplying of ten by six : the ten commandments being appointed by iehovah , for the rule of our actings , and the renouncing this present world , amending our lives , crucifying self , voyding hypocrisie , keeping of the heart , w●tching over the door of our lips , being the six paces to be observed in our going over the moral law , we cannot chuse but have christ with us , and our eyes to see him with great ●oy , where now because glorified he shal not only eat bread with us , as in the history , but shall sup with us , and we with him , as in the revelation ; unto which a serious reflection , and deep medita●ion upon the cross , and sufferings of our lord , this passage examplifies to be a fertil-mean . lay your ear to the holy communication these two had , and it 's properly a devout imagination , to conceit luke speaking , brother cleophas , can you forget the clamour of the priests against our master , when pilat was determined to let him go ; how they cryed , away with him , crucifie him , not this man , but barabbas ? yea a murtherer ; whereas our master , shed no mans bloud , but went about doing good to every body , and that in such a way by commanding , praying , advising that i should have sworn he had been the son of god , whereas now i conjecture his fa●her ha● smitten them with blindnesse , as he did he sodomites , with hemroids , as the philistens , with fire as , did elisha the cap●ai●s o● s●me other way had been found , as by a v●ice from heaven , for his sons delivery , but to lay hold on that tattle of his appearance to the women , is to be swallowed up of errour , luk 24.11 . their brains , their early rising , their ●ea● hath certainly disturbed them , and made them fancy they saw , god knows what ; and as some think , the bells cl●●k . dear brothe● might cl●ophas say ; i should almost be of y●ur mind : but when i remember of lazarus ( whom you mind me of ; for you know we heard a voice from heaven ) i s●y , when i think upon him ▪ how fresh , how well-coloured , he was raised ; by a loud , not che●ping voice , with words we understood , not dark phrases , as conjurers and charmers 〈◊〉 to do , i must conclude him to b● the son of god , though i confesse , i marvel he wrought no miracle to save himself from sc●urging , from dying , and since he said he was king of the iews he came not down from the crosse , that they might believe , this i confesse sticks with me , this i am sure of , if he be alive this day , he will be so to morrow and next day also , and we shall see it and know it , his goodnesse , sweetnesse , kindnesse , and merciful disposition towards all in distresse , but especialy to us , makes me confident , he will not conc●al himself long , but will come unto us ; and god , who in the simplicity of our heart doth know we followed him , not for any lucre we got by it , shal setle us in the truth at last , and reward us according to the integrity of our hearts : therefore be not affraid , at our return we shal know more , and your bells clink may be retorted unto , & turned by a crosse proverb , before the lame post , make much of one , there is few good ; a true axiome and holds here , the women being of excellent endowments formeth hope , of future comfort by a certainty of all things . svch communication administrats such grace , that it is no wonder , if the fiery chariot of religious gifts , hasten to come down for conveying the heart aloft , and the spirit , as at pentecost to come with full information of all s●ving truths , takeing the scalls of doubtings , from the eyes of the mind , as saul did from those of his body , makeing it to be known for a truth , that christ is risen indeed ; and if he should seem as though he were to depart , in the coldnesse of the heart to those conferences , then be instant with thy mane ●obiscum , abide with us , luk. 24.29 . the evening of thy dark , and cold surmises , clouds , temptations , and other perplexities , being approaching ; and if serious , he shal continue to the end , and make appear , that he is no stranger to thy affairs , but well acquainted with whatso-ever hath , shall , or can , befall thee comforting thy soul in all , and all because of the resurrection . it was a iwell expression , that fell from the mouth of the golden-mouth'd father , that at the sun rising upon the day of the resurrection , it was defraying of just debt , to begin teaching of brotherly kindness , and charity , applying the power of the resurrection , for cementing the hearts of men one towards another : it appearing to unite god and man , yea gloriously procured it ; but how can these things be without a conformity to his death ? not such as is fabled in the legend of that popish saint ( francis ) who is said to have the print of the nails and spear in his feet , hands and side ; or such either as is recorded of the herb granadille in america , in which ( if we believe report ) the instruments of the passion , to the whip , the piller , and the thorns , are visibly seen in the flour , nor it may be with st. paul , to have the wales of the persecutors rod , upon the flesh , the gore blood lying , and not cured in the blewness of the stripe upon the skin : the fellowship of his suffering , even to his condemning by pilat , being to be answered by a severe sentenceing our selves , singling out every sin , and processing it before the barr of conscience , according to the judgement god makes thereof ; causing execution to follow , with as much zeal , and as little delay , as did the jews , after the governours sentence , of of which take one coppy in record . take you iesus of nazareth a contemner of cesar , and one who calleth himself the mes●i●h as hath been proved by the testimony of his own nation , to the common place of execution , and in derision of his kingly majesty fasten him to the cross : but to evidence the uncertainty of this history , ●ake it as another coppy sayes , it was i pilat president of ierusalem , adjuageth thee iesus of nazareth for making thy self a king , and for calling thy self the son of god , and for making sedition among the people ; ordereth , according to the laws of the roman empire , thy fastning to the cross , and to be lifted vp un●ill thou die ▪ wave●●g th●s , every sin , pretending to have rule and command , hath forced us to deporable actings , and by usurped authority , countermanded god , harressing the soul by sedition , having seduced it , from orderly , and peaceably walking , pride , ambition , lust , or envy , having been made king by the wills content , ordering obedience to our maker● dishonour , and our own disquiet , redness of eyes , deadness of heart , fury in face , wounds in the side , death in the fi●ld , moving on uproar , wandring thoughts , as posts runing to and fro , abbetting every lust almost to u●pardonable transgression ; in that sinfull stayedness , as if because of impudence , corruption had b●en of god , for which it is to be adjudg●d to the 〈◊〉 by man , who is established under god over the common-wealth of his own soul , having common-laws and rules for discerning of matters , which if not hearkned unto by passion , fear or otherwise , may cause deposition , which pilat feared , who , when called to rome to answer for tirany , fearing contumely , and receiving affronts , sl●w himself : as herod also did , who is thought to be aimed at in the parable of the unjust steward , and like him when layed aside for male-administration , being banished by caesar , proved fellon ( de se , ) a self murtherer . and hark , is it not perspicuous , how that all the persecutors of our lords body , which is his church , or the instruments , and abbettors of his death , as judas in himself , or the patriarchs in his tipe , ioseph , in selling him , have bought sorrow for twentie pieces of silver in common sickles , the other for thirty of the sanctuary , they for their brother had twentie five shillings sterling ; he for his master three pound fifteen shillings , and for a courtezan , a draught , a piece of silver , a morsel of bread , a madrigall , a song , how oft is he betrayed into the hands of sinners ? men selling their saviour to hugg their lust . theerfore such as design profit , by the resurrection , must conclude the additament of worldly pelf , or carnall pleasure , so basely purchased to be sordid , and unhappy ; studying rather the particulars wherein christ can be advanced , that estimation may be made according to reall worth , and the account of truth , he being the truth , the way and the life , the first of religious verity , the next of holy conversation , the third of happiness eternall , which are infinitly in true reckoning , preferable above and beyond the deceitfull appearances of temporall possessions , for appearances they only are , as is to be seen in the agents of our saviours passion : first , of the patriarchs , who sold him in ioseph for a bond-man , next in iudas , who delivered him to them , who condemn'd him as a malefactor . he was slain by cain , in abel , and for that cain is to be censured , that is , sin must be charged with his blood ; in isaac after , but he escaped , and the ram in the thicket served for a burn'd offering , we , as that son of laughter escape the hand of justice , he is the other's seized upon , found in the thorns of his passion , which were planted by our hands , and made to tear his holy body by our folly ; and since he hath also escaped ▪ let his endurance dash the lust of the eye , the lust ●f the flesh , and the pride of life ; which were the thorns that pricked him , the nails that pierced him , and the envy that caused him to be persu'd , for which crown him with roses ; and vailing our face as did rebecca , being ashamed for former delinquences , let us as chast virgins espouse him unto our selves , returning into our houses , dead in sin , and crucified unto the world ; which is seemly , christ having suffered for it , before us , for that end ; having promised ●n the third day to raise us up , we bearing our cross in sincere sorrow : not comming down from it , by consu●ing with flesh and blood , or keeping any one sin back through prophane custome , rive ed in us : but bow down our heads in humility , and give up the ghost in constancie ( sle●p●●g ) ●hat is resting in the se●enity of a good conscience , looki●g for that hopefull assurance of the resurr●ction and blessed hope of the fru●tion of the spirit of holinesse with h●avenly mindedness ; in which , as by a●gles , we shall be comforted , assured and solaced untill we meet the lord , in the holy mountain , where he shall be seen as he is , and we know as we ar● known . we are said in our carnal-capacity , to be dead in sin ( though alive by nature ) as having neither life , breath , nor motion for things heavenly ; the greatest vants of heaven , though set before us , in word and sacraments , or any other nourishing spirituall aliment ; benefiting us no more then the choicest b●●que savour , or re●l●sh of the most delicious or 〈…〉 , from the most artificial cook , c●u●d replenish , sa●isfie , or fill the emp●y , because no 〈◊〉 , entralls of one deceas'd ; bu● t●at spirit of holiness , which ai●●d up iesvs , shall uicken this mortal body , and giving i● a living breath , cause it become a living soul , hungring , and thirsting after righteous●esse , groaning , that so industriously it should have pulled misery upon it self , which can only be compensed , by being naked ( as all crucified malefactors were ) in an ingenuous●cknowledgment ; not putting on the fig-leaf of an excuse , as adam , but rather , when reproved , answer as christ did herod , in silence ; which indeed , may put flesh and blood into a heat , a sweat , pleasure and re●enge , saying , let this be far from thee , pitty by self and me , who hath been ever with thee , yet it must be endured : for , because of this , thou cam'st into the world , and angels shall then comfort and strengthen , in that ●avishing sentence , the father hath forgiven thee , thy iniquity is taken away , thou shalt 〈◊〉 die . one thief must be crucified , that is , thy decei●full heart : another , must be peni●ent , and beg mercy , that is , thine own soul , for delinquencie & offending yet let it not be desperate , as those without hope ; but urging , pressing , as earnest for salvation , an● infallible note of prepared paradise , and then of all thy sinful courses , cry , they are finished : hanging still upon the crosse by outstretched hands , in obedience securing thy soul in all service , within the rock of thy saviours merits , fitting us for a resurrection upon the third day . first , from the plague of the heart , the boile of putrid corruption ; as from the bed of hezekia , next from the belly of hell , in dismal frightnings and starrings of conscience ; as from the whale in ionah , and from the sentence of death , passed in the breast of the law ; as did isaac from the altar of his father , the third day being figured in that patriarch , that saint , that prophet , and a day in which there was never one raised from the dead : he excepted , the third day being keeped for him in honour , and therefore , he is said , to rise the third day , according to the scripture : a sabbath also interveening , in which it is observed , ther● was never man raised , either in old or new testament ; and christ being the hea● of the resurrection , shewed in this a purpose not to disjoyn himself from those before risen ; but to continue communion chused another time , which was the third day ; leaving the sabbath , i might say saturday-sabbath , to rest with his grave-cloathes , as never more to be used ; and ( a● we learn from the current of antiquity , from the vniversal practice of the church , in times , in , and so near the apostles , that the head of the institution is not found , ( making it the more venerable ) though some factiously in our ●●yes rant at the observance , ) designed the day of the resurrection for solemn ●ppearance before the throne of god , ●hich was so rever'd , both weekly , and annually , that the precepts , 1. cor. 5. let ● keep the feast , and that other expression , ●● . i. i was in the spirit on the lords day , ● by many understood , to belong to the ●early feast of the resurrection ▪ 〈◊〉 observed . remain not therefore with lazarus the grave-cloaths of sinful custome four ●yes , by thinking upon , likeing of , by doing , 〈◊〉 then continuing in the acts of concupisence or , such , no doubt , stinke in the nostirles of 〈◊〉 , and shall be killed by death ; but rise 〈◊〉 third day , that is , this morning , with ●ur lord , and appear unto them that ●ow you , talking of the kingdom of god ; 〈◊〉 walking in the holy city , and be more ●●rious , more sublime , more majestick , 〈◊〉 before , as ioseph was , when he was taken 〈◊〉 prison , and as iesvs was , when he 〈◊〉 from the grave ; that christian being christian , who is not conform to the 〈◊〉 , suitable to the resurrection christ , which we shall be , if we rise , and talking , salu●ing our brethren with peace , and again peace be unto you ; that they m●y perceive we intend for galile , forsakeing terren desir●s , there abiding now faith ▪ hope , and charity : faith in the resurrection of the flesh , hope in the expectation of eternal life , and charity in the holy catholick church , expressed in our creed , by the communion of saints . iames of aragon , upon his conquest of the m●jorca islands fancied , and created an order of knight-hood , called , of redemption : their service peculiarly respecting ● liberation of prisoners and captives , thei● habit was alwayes to be white : is not ou● iesvs appointed for deliverances ? an● did he not by entring into the prison of th● sepulchre , say to each of us detained under ig●norance , force , and fraud , what the ange● said to peter , arise up quickly , cast thy garment about thee , and follow me ? act● 12.18 abiding no longer with the possessed amon● the tombs of the dead , graves of lust no● iayls of sinful custome , let us go forth wit● him who is , so to speak , soveraigne of tha● order , other redeemers , in comparison 〈◊〉 him , delivering from a flea-bit , he shiel●ding from a thunder-bolt , a sword , a poyson 〈◊〉 arrow , a burning fire , a ●aging sea , a ●inging serpent , a roaring lyon , and a ●●wing heart-worm , assaulting all at once , without hopes of rescue , except from his almightinesse alone . bvt how justly doomed are they ? who ●eing once freed will run the second time to 〈◊〉 stocks ? who being washed and shaved with ioseph will return to their former ●ench ? polluting themselves afresh with ●he noysomnesse of dung-like-corruptions ; ●allowing in the myre of ungodly chambering and wantonness , drunkenness and excess ; ●aining th●se vestu●es they have put on , in embracing gospel-truths , swine-like lying down , in the pond , pool and puddle of fil●hy conversation ▪ write rather after the coppy of the ●●imitive christians , who in this feast of the resurrection , and many dayes after , refused to , or did not kneel in pray●r ; judging that a more sorrowful posture , then was ad●quat , or fit for so joyful a season , is their frequent allelujahs expressed this to be , but stood ; the lord being risen , as though their joy , chearfulnesse and zeal had perfectly assured them their next motion should be toward heaven ; it was christs pasch , for he left the dead , they expected their pasch , and being ready for the father , stood as alive , frequenting the holy communion , the pledge of eternal salvation : young converts appearing in church , cloathed in white raiment , the badge of that purity acquir'd in their baptisme ; of which sacrament we partaking , let us keep this feast with holy innocence , bat●ing the garment that is but spotted with the flesh ; our news and tydings , our salutes , and complements being as theirs was , the lord is risen . the answer in our lives like theirs also in words ; the lord is risen indeed . mysterium pietatis , or the mysterie of the ascension of the son of god , unfolded and applied . holy-thursday , may 20. high-church . 1669. ascension-thursday , may 20. high-church . 1669. john vi. lxii . what and if ye shall see the son of man ascend up where he was before ? in the history of the holy gospel that express exactnesse of method and dependence , in answering and questioning in other arts studied , and required , is not alwayes to be found ; our saviour who knew the heart , to detect the deceits therein , answering oft according to them , for confutation , and discovering , ra●her then conforme unto , or observe contexture of words and purposes : among which , these words are evidently to be seen , where speaking of , and proving himself to be , the true bread , which came down from heaven , inferreth thence a necessity of the jews eating , that is of believing upon him , and from himself perceiving their murmuring at the impossibility , or absurdity of that matter , demandeth , what and if ye shall see the son of man ascend up where he was before ? whereas of his ascending up , there was no preceding controversie . yet as there is a secret digested art by the wisdom of the spirit , in the compileing of that sacred record in general ; so there may be avowed a hidden connexion , even of these words , to the former : for his assertion of his coming down from heaven , implieth evidently his being there , and that he was there , he proves by his descending thence ; which words when the jews were offended at , to enstall their admiration , and heighten their wondering . he proposeth his what and if , &c. a qvestion which proposeth ground for , yet expecteth no answer , prophesying of , though but supposing his ascension , and both by way of question , the speech being suspensive and seemingly defective ( q. d. ) surely ye will wonder much more then , that i whom you see a man like unto your selves , shall ascend up , where he , that is , the son of god , was before ; that is , i , before . i was the son of man ; and this being a greater matter , then my coming down , you will , if you see it , certainly be more offended at me , or believe the other was true : offering it as conditionall , by putting an if to it , yet would have it positively to be understood , and expounded that he shall go up , and it may be some of you may see it , which will creat a greater certainty , or breed a greater indignation . ascension supposeth gradation , and generally understands an act flowing purely from the power , vertue , ability , alone of the ascender ; and in scripture is interpreted a motion to a holy and honourable place , it is a going down to egypt ; but it s a going up to canaan , it s a going down to iericho ; but it s a going up to ierusalem , to the house of the lord , and going up to god , 1. sam. 10.3 . and ascending here , beareth both this latter , and that former sense of his own power , christ not being translated , as enoch , neither was he rapt as paul , nor carried as elias , nor ravished in the spirit as iohn the divine ; but did ascend , climbing up the scale of the clouds , untill he got above all heavens ; its true , his birth is said to be an ascending , the humane nature being by it advanced , and is called a rideing upon a cloud , isa. 19.1 . his death is called an ascending ; for he was lifted up upon the crosse , that palm-tree whereof the church is said to speak , cant. 4.8 . but these were improper and metaphorick ascendings , this whereof we are to speak is proper , corporal , bodily and local . the understanding as chief governour and regent of the soul , being first to be informed , least ignorance marre our present design ; and that the will with more opennesse , be sooner allured to advance toward , and chuse the projected good , this day laboured for ; wherein our lord happily , yea gloriously finished and ended all his travels : we shall shew whence , and then whether he ascended . yov must note , he had lived in , and trod upon the earth , and woe was he for abideing in that mesech , being hedged , and entangled three and thirty years with the thorns and nets of calamities and trouble ; it being to him a perpetuall calvary , a place of suffering , so coupling him to sorrow , that he was a man of sorrows , isa. 53.3 . once we find him reading , and once writing , oft ●raying ; yea ▪ iesvs weep'd , the shortest ●entence in the bible : yet that iesvs should weep , maketh infathomable compassion conspicuously discernable , and we know he did it more then once ; but that he laughed , we have not one text that doth so much as smile that way , his life being con●orme to his birth , which was in tears , sighing out his time , and groaning in the spirit , for the falls , follies , and laughings of men . that glory he had with the father , when he was not the son of man : being revealed to his man-hood by his divinity , brought down the sale , and in his esteem , the worth of those sights , the world , or the god of this world , offered unto him ; the glory and kingdomes thereof ; not abusing his refined understanding , nor blinding his judgement , to the defalcation of that real worth , which was in the solidness of a future expected glory ; but left an impress more deep in his heaven-born soul , to contemn those flourishes ; the temple stones , or a herod , or a kingly office , in all its glory , could represent to his une●ring fancie , which did frustrate in him : and indeed does in all , believing upon him , the fairest perswasives , or most prolifick enjo●ments sensuality can , or could offer , he , and they , because of him , accounting all of these in their summe totall : what solomon did in deep knowledge , and gellimer king of goths in high grief attested ; who being presented as captive before justinian in his glorious throne , rent his garments , crying hideousl●y , vanitie of vanities , all is but vanitie , the varnish whereof , he beholding with reluctancy ; did endure its flattering promises , and with constancie , its eagerest and most stupifying menaces , this day hasted to the hils of frankincense ; and calls upon you , as upon his spouse , to come from lebanon , the tops of amana , from the top of shenir and hermon , from the lyons den from the mountains of leopards , can. 4.8 . from p●aces and hills seemingly beautifull , yet hazardous beyond expression , syrians , philistims , as b●asts , devourin● , and destroying men ; for with me there is neither iudas , iew , herod , nor devil ; that can attach . which invitation if lifted unto ; by faith , we may supperad , that of the church 1● can. 4. draw me , we will run after thee ; shewing willingness ; but withall inability , the imitation of his flight ( pardon the expression ) being the period of the souls desire , detesting the malignity of this world , and contending against its dignity ; the first embittering its greatest enjoyment , as an iron brusing the bone : the l●st founded as upon ice , ready to be dissolved , both to the eternall hazard of all good . the church wish●th and prayeth to be drawn after him in imitation , to him by affection ; yea , in him by vnion and impession . as the birds of the air , though jesus ( by a compounded for , or conse●ted unto necessity ) sometimes touched ●he earth for his meat ; yet like th●m again , his aspiring thoughts frequented the more holy and durable objects which were above the sun : ( food for man being not only brought from bread ) disdaining the admittance into his breast the dust heaps of earthly trash , which the crafty foxes and wild beasts of avaricious and carnall oppressors , worldly muck-worms , felicitat themselves in ; which was expressed in this expression , a little while and ye shall not see me , and again a little while and ye shall see me , because i go to the father , john 16.16 . as if his abode upon earth in any kind , was still to be short , by which he gave assurance , mortality in the image of his flesh , was shortly to be put off ; and the same flesh to be again invested with the robes of majesty and glory , which being heeded by his followers , causes support against the ruinous deceits this mortality endeavours to entangle them in ▪ resolving to fight with him , even to suffering of death , concluding to be victors in his resurrection , and to triumph in the vertue of his ascension . olivet giving so much light , and calvary that knowledge to the sanctified head , that all sufferings , and glorious actings , how different so ever they appear , ( and how vast seems the discrepancie between christ on the cross , and christ in the cloud ? ) when compared together ; yet center in this one thing , mans ascension unto glory , unto which , as weak , yet , though weak , the good-man shews earnestnesse , and willingness to possess , in saying draw me ▪ promising not to be sloathfull , in the acquisition of such dignity , subjoyneth we will run after thee ; and truly , as mercy began towards man at , or , in christs birth , and continued in his death published at his resurrection , so was it sealed , ratified and confirmed in his ascension , henceforth no more to be doubted , then whether christs being there , is to be scrupled , that being the seal by which all is made sure , which was written in 〈◊〉 word , subscribed by miracles , supe●●scribed by death , directed in rising the third day ; but signed as by the kings own signet , by the seall of glorious verity , this day , wherein , in our flesh ▪ heaven was entered , and we being flesh enfranchis'd or incorporat into that citie , naturaliz'd into that kingdome , as natives , as citizens ; or if you please , have got seasment of that land as the bride , the lambs wife ; for which praise the lord all ye nations , praise him all ye people : for his merciefull kindness is great towards us , and the truth of the lord endureth for ever , psal. 117. all things being fulfilled which were fore-prophesied . it were not seemly to wave the particular place , whence he took his rise , which was from mount olivet , by interpretation , a mountain of lights , either from the suns shining thereon , at its first rising ; or the lights of the temple splendor thereon at its setting , or , it may be , because the lamps of the temple were furnished with oyl , from the fruit thereof , or , as others from the shining smoothness which is on the skin of the olive-berrie : but from what part of that mount he made his exit ( is unknown ) it may be for the same cause why the grave of moses is obscure ( viz. ) to prevent superstition ; which offence , and sin , is evidently seen in those ignorant and scandalous idola●ers , about a rock , in that mount where by mounks is shewen the the image of a foot , which they say , was impressed in the rock , by that foot which was last on the rock as our saviour moved therefrom ▪ to be seen yet in that beautifull structure the chappel of the ascension , builded by the famous helena , just over the place where our lord took his ●rise , reverenced , both by turks and christians , as fitted upon that score for devotion ; joyntly performed by both religions , the last officiating , at the toleration of the other , the house being in the possession of the mahometans : curiosity and supperstition drains the purses of many , for beholding this , and other supposed foollerys , but that all might not be lost , from this impresse , travellers take some quantity of loose sand as a religous relick : yet the mischief is , what quantitie soever be taken there from , it is still supplyed by new , so that the continuance of that miracle , may be one ground to prove it no wonder but a cheat . at the foot of this mount gethsemane was to be seen , where the oyl presses stood for pressing of the olives , and within the compasse of that mount as far as bethania , did he travel towards his ascending , the same way ●e had rod into the city , about fourty seven ●yes before ; and where his friends laza●us , martha and mary dwelt , as if he had ●id , there is but one way unto glory , that is , ●he way of the crosse ; except in that rode ●here is no glory , except in that path there ●s no victory , and unlesse you strive , no en●ring into the strait gate : for as olive● is so ●ermed from light , so bethany is termed obedi●nce ; of which grace his ascension is a fruit , ●nd who can pretend friendship unto him , or ●is , as did lazarus , whose soul sets not his 〈◊〉 unto gods verity and truth , in yeelding submission unto that law , given the church , of avoiding ungodliness and worldly lusts , be●ng sober , righteous , and godly , in this present world ? adam through disobedience forfeited paradise , and was cast into the valley of death , & darknesse , his successors , must infer the only mean to review that whereof it was but a ●●pe : nay which is more , to taste of the tree of life , and ascend to the mount of god , is to forsake the way of cain , and not aid the conspiracy of corah , but run that race of obedience , christ hath run before us , causing every step that is , every act of our life , tend to the perfecting of us in those graces above mentioned , whose light endoctrinating ; to the splendor , and rayes of beaming good works , made bright by the oyl of the spirit , conveyed into the soul , by the branches of sacraments ▪ and all other ordinances ; are abst●acted from earth , or earth● mindednesse , ascending to the hill of the lord , and standing in his holy place , foreseeing , and palpably discovering , the direfull issue of abideing in a tumultuous city , and bloody world , where in place of friends , & marthas or , marys , holy and friendly treatment , worthies of whom the world is not worthy , flagi●iously are assaulted with lanterns , torches , swords and staves , and by fond flattery , villaneously betrayed into the hands of those who hate them by a iudas kisse , a ioahs fair word , and a tamars embrace . bvt behold the order , for that he ascended , what is it but that he also descended first ? eph. 4.9 . and in spirituall regiment , he who would leap high , and far must stoup and press his body lower , and lower ; he ascended , its true , far above all heavens ; but he first descended into the lower parts of the earth , ( i. e. ) abhorred not the virgins womb ; it being expedient for him , who desiderates heavens joy , the seat of god blessed for ever , to descend first into the deep places , dark cells of his vain imagination , the matrix or womb , wherein is conceived all malice , wrath , blasphemy , and all lasciviousnesse ; and then when perfecting the will of god in crucifying the old man , walking with abraham to the mount of contemplation ; and then as christ at bethany , lifted up his hands towards heaven , arguing his affections being there , before his personal aryvall : let us point at the permanency of these heavenly pleasures , accounting them more preferable then such , which this earthly glob presents to her admirers , which being but in pitchers of her own mould are brittel , though fair , yet will the fascination be uncharmed ; for hell ( which is a hole ) shal resolve , that all promised enlargements , were but a bewitching , not a refreshing of the soul : and canaans way being upward , made elias to be carried up , and why should i be any longer here cryed religious monica ? the hopes that i have of things above , making me to delight in nothing that is beneath ; why am i here ? beholding the flowry mead of this visible world , to be full of stinging and poysoning serpents , noysome weeds , whereby it became despi●able in her eyes , and accounted her self miserable untill elevated above it . a proper work , a significant fruit of christs ascension , which as relating to man , hath a four-fold degree , first , to the heart , next , in the heart , next , by the heart , and lastly above the heart ; the first provoking the fear of god , the second receiving counsell from him , the third espouses christ unto it self , and the fourth makes a discovery of god , and beholding him as a fight delectable as a sight beautifull , a disappearance is made of earth , a neglect , yea a hatred , of its pretended only , and seeming delicious enjoyments . bvt , what means this where he was before ? or that other like it , no man hath ascended up to heaven , but he that came down from heaven ; even the son of man which is in heaven , john 3.13 . one he , viz the son of man , and another he , viz. the son of god the pronoun , the same in both , yet making a vast discrepancie in the two : he 's he , the son of man ascending , where he not the son of man ; but he the son of god was before , and that for ever ; that is , in heaven : where he the son of man had never been . behold , the pronouns force ; he , the son of man , on earth was he who though now talking ; yet as god is in heaven : the word ( is , ) is urged , for as man he was at the same instant on earth , and not yet ascended to that place where he , as god , was before . this ariseth from the union of the two natures in him , ( viz ) that of man , and and that of god : where the properties of each other , are attributed to the whole person , which yet in examination must be only referred to one of these natures , as in these words save the son of man , which is in heaven 〈◊〉 if then he had been there ; which to affirm of his m●n-hood , were erronious , he speaking to them under the sun : but as god it is ●greable to truth , and therefore the ascend●ng of the son of man , must not be unders●ood of his deity , for as god he is uncap●ble of going to any place , being in all places ●t once , and filling all by the infinity of his nature . his ascending therefore , is to be applyed , to his huma●ne nature , wherein only he can properly be said to shift places , and change seats ; and where he was before : to his god-head , he being with the father before all worlds ; which doctrine of union , puzzeling nichodemus , made him wonder ; but remember he came to iesus by night ; and untill this sun rose upon the face of the church , this doctrine was hid from the wise and prudent rabbies , but now unto babs and children this light shineth : comparing scripture with scripture , words with deeds , with the assistance of the holy ghost , it is known , that when christ was crucified , the blood of god was shed , and when the son of man rose , the & son of god rose , when the son of man ascended , god also ascended , the personall union of the two naturs allowing the expressions . the word which was made flesh at this time , hav●ng never seen heaven ; the word then flesh , was to ascend and sit in heaven , where the flesh , that was the word had never been . what st. paul mentioned of the severall members of the body , which though having their own peculiar functions , yet united , make one body , and applyes it , saying , so also is christ , that is , the church , 1 cor. 12.12 . may be alluded unto here in these two natures of christ , of which we say , so also hath the church , every member thereof being the son of god as well as the son of man and their ascending into heaven , as sons of men , with their flesh and bones , ascends but where they were before , in their spirits , and desires , enoch ( a typ of christ ascending and also of the ascens●on of all the elect at the end of the world ) was but coached up bodily , into that place , where religiously he had oft in soul been ; that precept of haveing our affections above , where christ is , col , 3.2 . by faith in love , carries the soul aloft , giving it wings to behold and see , feel , and ●●joy the joyes , rapturs , sweetness , that is 〈◊〉 the paradise of heaven ; the new ierusalem ●hich is above , while the flesh , or fleshly part of man , is represented in the embleme as the ●ring at a birds feet , in the hand of a boy , or 〈◊〉 unto a stone , hindring the full fruition ●f the souls ardency , in ascending to the heavenly mansions ( its clogginess impeding the spirit ) through fervent desires , to be upward 〈◊〉 that he , as man , in flesh when ascended ; but ●cends unto that place where he when man in ●pirit was before . the ascension for mans instruction is ●everall wayes expressed in holy writ ▪ two whereof are most celebrious , it s called ascending up on high , in the old , and an ascending 〈◊〉 the father in the new testament , psal. 68.18 . iohn 20.17 in the first is insinuared the glorious blessednesse and majesty , he is endowed with , and possess●d of ; all things being in his estimate , as low , as they are in their own site ; the other unfolds his exaltation above all creatures , whether heaven , saints , or angels , hinting at his equality with god ; all glorified spirits shouting at his entry into the heaven of heavens ; called in the prophesie ▪ god's going up with a shout , the lord with the sound of a trumpet , psal. 47.5 . and by the way , if heaven rejoyce at the entry of the son of man , what jubilations ought to be on earth , at the ascending of the son of god , since he did it only to receive gifts for men , psal. 68.18 . that is , from god the father , that he being man , might deliver them to men , 4. ephe. 8. and the quire of angels beholding his kingly gate through the clouds , and manly steps upon heavens glorious and shining pavement , answered and questioned each other , who is the king of glory ? and warning the porters , yea , the gates of heaven themselves ( to speak after the manner of men ) to be open'd , to be lifted up for the king , strong and mighty , this lord mighty in battel , psal. 24. that he had power and authority over earth was eminently known , in lazarus come forth , his dominion over the sea , was demonstrated by his walking on its proud waves , that the aire was at his controule , was discover'd by his commanding of the winds , that hell was not exempted from his soveraignity was made evident in casting out of devils ; that angels were made subject to him , was not or , in that they ministred unto him , and served him : now there wanted one thing & but one thing , to shew that he was lord of all things , which was his ascension up to heaven , by which he proved himself lord of the vniverse , and for creating this fai●h in the hearts of his own , he did ascend in the sight of his disciples , not of the eleven only , but probably of the hunder and twenty , s. luke acts , 1. having mentioned , both the women and brethren ▪ that were with christ , and in his gospel having spoken of them , who saw him after the res●rrection , hath so carried on the thread of his history that the eleven being expressed , the other seemes not to be excluded ; this blessed sight of his ascending , being so recorded as indifferently to serve all the persons mentioned , that as being by all men seen , all should confess him to be christ for the glory of god the father . there is in nature some secret pressure of spirit , when not vehemently by-assed , with urgency of affairs , vehemency of fear , that maketh a man long for ▪ and longingly to labour after a sight of his native country ; vlisses is said after ten years travel in and about the h●lespont , to desire a sight but of the smoak of his country , from the godds , promising thereupon satisf●ction , though he should dy at the same time ; yet was not that rome , head of an empire , nor athens , a university of arts , bu● ithaca , a rocky , poor , fish town , in the ionian s●a : from heaven did the son of man come , that was his country , his native soyl , there it was where he had been before , and towards it he had always a moneths mind ( as earnestnesse is expressed in the proverb ) lifting oft his eyes towards it , and in parting from earth , spread his hands towards it , saying in that ceremony o heaven ! heaven ! heaven ! the delight of my soul , the darling of my affection , the beauty of my choice , the treasure of my wishes , o heaven ! wh●n shall i possesse thee ? o heaven ! how long have i wished for thee ? o heaven ! how oft have i looked upon thee ? o heaven ! when shall i enter in into thee ? o heavens ! i come , i come , open , open , open , ye everlasting gates , open , that i may enter and possesse thy joys after my sighing , fleeing , fasting , weeping scorning , bleeding , dying , at last embrace me . and who knows not , that water will ascend , as high as its rise ? and this water of life flowing from the paradise ( i w●uld say the bosome ) of god , instantly was to recurre and fl●w back , and in the streams of love to appear where he had been before , to which he pointed , that we might be enflamed for persuit , crying o●● with him heaven ! o heaven ! for though man , who is of the earth , be earthy yet the spiritual man , being born of heavenly parents , as begot of heavenly seed , nu●sed by heavenly milk partaker of the divine nature , of the ofspring of god , ●s a stranger and pilgrim in this present world , and because of perils by land , perils by water , malice irritating , and corruptions en●●meing , molestations from his own soul , not yet perfectly made wise , ca●ou● , it is not good to be here , christ , moses , and elias , are above perfected , and holy saints are above grief and fear : which last sea●ed upon the disciples at christs removea● , and because he ●ent to the father , sadnesse filled their heart . wherefore because he is with the father , not with us sorrow sh●uld fil out h●arts , prompting to call o it is good ! o how good it is , to be there ! our saviou●'s stretching abroad his hands , ought to att●act our eyes meerly to behold , and desire it's beau●y , it 's amability , the glory of the lord therein . bvt w●e befal , us so transcendent is our folly , we heed neither the purpose nor cause of that indicati●n ▪ loveing the valley , though it were of sodom , because of it's fatnesse , though as the grasse it be perishing , or ascends the high hill of ambitious undertakeings by power , force , or knowledge , to be accounted gods , which hath already destroyed both angels and men , the principles of such vanity engulphing the soul into eternity of despair , themselves consequentialy are to be avoyded as damnation , by lifting up our hands together with our hearts unto god in the heavens , lam. 3.41 . and by the feet of our desires , love and diligence , run to the mountain of religious contemplation , the very reflection and shade thereof creating insearchable joy , but reaching of it's to● , or apex the ultimate tearm of prosperous , durable , and satisfying comforts known to that solomon of this nation , robert surnamed stward who gave in plate , the terrestrial glob , dignified with a crown embelish'd with thirteen stars circumscribed with vanitas vanitatum & omnia vanitas , vanity of vanities , as if universal command , dazling glory , respecting or relating to earth , had been but torture , and were to him vain , and should be to any , vexation of spirit . two things amongst others , are chiefly denyed to man , as not to dy and not to fly , yet in this ascension the first is known , and much of the last is seen , much because somewhat more , for what shall we call this motion upward ? was it walking ? sleeping ? leaping ? or flying ? sure we are he went from the apostles eyes in an advanceing pa●e , but a cloud encompassing him , the fathers seat , and his throne , fitter to carry up the son , then a chariot , that having been done for elijah , a ser●●nt , which cloud enjoins no prying ; and ●●cha● get questions , as if the heavens yeeld●d ? or winds ceased ? aided or what other thing ●●riofity can invent , yet presseth the relin●●ishing , and treading upon the glory of a gaudy world , and requires a lifting up above our selves , pregnantly exhorting us as strang●rs , to have nothing of our heart effigied thereon , at most only our feet to honour it with a ●ouch , he mounting over and above olivet , seeming to say rise up my fair one and come away , cant. 2 10. f●om the muddy flo●e of this lower and common hall , and ascend the stairs of prayer and meditation , ( more comforting then that sancta scala at rome●●id ●●id to be , and resorted unto as the●●airs of pilats house being the 28 steps whereon our saviour went , and returned in his passion ) and leap , or walk , run , a●cend , or fly to the upper rooms of the heavenly pallaces ; where ●ighing , filth , death , or sorrow , thorns , or spears , have no possibility to enter , even in their remotest causes . the songs of angels , quire of the prophets joy of the spirits , the light of god , and the glory of christ eternally revealing , everlasting causeing , ravishing , never cloying hallelujahs : for auditing whereof , and directing to which , earths pagentry , the hearts carnality , is to be rejected , crucifi'd , and cut off , these being heavy , will incommodate us in our j●urney and reta●d us in our ascending heaven-ward , after our lord , whose drawing the disciples from jerusalem , is not without a mystery , operating upon our overcoming this present world , or then it shall be ill with us , for as the men of galilee , we may know that the same iesus shall come down again in like manner , that is , as some conjecture from zach. 14.14 upon olivet stretching abroad his hands , blessing the righteous , because ob●dient , and pure , cursing the prophane , because stubborn , and idolators , umbraged by the valley of the son of hinnon , a pa●t of which he journeyed through in his passing , but leaving it behind him in his ascending the mount of his ascension , a f●u●●ful m●unt abounding with palms , olives , figs , gaessum , pine-trees , typifying the church ; and the godly , who are , and which is fru●●ful , in g●od works , serving as mediums ●or the souls ●easce●ding unto god , and are as steps appointed for that end and purpose ovr creed stands not at his ascending into heaven , but registrars also , his sitting at the right hand of god , at which place , s. mark chap. 18.19 . seats him , ending at once his history ; and our saviours travel ; which rest is far above all principalities , and pow●●s ▪ he sits , whereas the angels stood , and are expressed so to do , because servants , much more honour being his due because of his sonship : not that he properly sits for so there is no chair for him to sit upon , nor right hand in god to sit by , but tropically it signifieth that equality , dignity , honour and ●espect , height , r●verence and power , which equaly with god , he hath obtained , in his humane nature , the heavens being high above the earth , and the heaven of heavens ●he seat of god above them , the angels about the seat of god , , and our lord on the right hand of him , that as the earth is far distant from the heaven the upper invisible heaven , above 〈◊〉 , the pavement of the seat of god above them , the angels again above that , who though glorious , yet are under christ to the dignifying our nature ; and us being men , who being but dust and ashes at best , and worse , when sinners , at the highest yet where sin abounded , grace much more abounding , the father receiving him into favour , as our first fruits from the earth , which obtained a blessing for the whole harvest of adams off-spring ; god saying to such in him sit at my right hand , which sitting cleareth his merits to tra●sc●nd those workings , or purchaseings , of cherubims and seraphins , who stand before the throne luk. 1.19 . for sit thou is to be expounded , be thou my fellow , according to thy word shall all my people be ruled , as pharaoh said , so heareth this ioseph , i am almighty god without thee shall no man lift up his hand or foot , gen. 41.44 . which honour being given to man , who once heard , dust thou art , and to dust shalt thou return , who was sent to the ant accounted wo●se then the ox , or the ass , not only sent to the birds of the air to learn instruction but called the sons of the devil , discovers , infinit love , which should cause man per●ue that passage of sit thou i● his soul , untill gods love heat the h●art , christs merits cool the conscience , and god's sit at my right hand nobilitat the mind , and christs sitting secure the whole man , he no● only resting for himself , but preparing a place of rest for others . moreover the right hand is the high blessednesse , peace ▪ and joy , with satisfaction , which god hath in christs holy society , upon the account of his obedience as man in doing always his will , for the left in the parable , denots enmity , dissatisfaction and contrariety , and in ordinary gestures inferiority : ●t represents also three great properties therewith christ is endowed , the glory and ●onour of his divinity ; this sun of righteousnesse rising at his birth , clouded by death , did 〈◊〉 , so to speak , in his fathers throne , ending the day of his earthly appearance , and worldly troubles , in this felicity , perfecting and finishing the work , which he came to do : ●ext the authority of his man-hood , we will ●ay , such a one sat fourty , twenty , or fifteen ●●ar , in the chair , meaning government and ●are , so also doth christ , his sitting not being 〈◊〉 naked quiescence but expressing his vigi●ance , and thoughts , for , and about the church ; for as again iames the third of this kingdome , gave in a medal , a hen brooding over the chickens shadowed with a crown , with this device non dormit qui custodit , he sleeps not who governs , though they may rest , yet in that rest , there is life , and comfort beneathed to others : our lord by his word , sacraments , and miracles , doth unweariedly uphold his church , and all her begotten by the mediatory office : lastly there is in his sitting , his power of judgeing ; advocats , and counselours stand , while judges , and justices sit , especially when they give sentence ; so he , when executing the ungodly , and sentenceing them for hateing mercy , he haveing judgement on his left hand , fire to burn , consume , and tear the fiery bloody spirit , and sits in sentenceing , to evince the deliberatnesse of the judgement . it 's true , once stephan saw him stand , yet reflect that he is a counsellour , an advocate for the church , and the gesture is not to be wondred at : for still understand a metaphor , by which figure ye may finde , he sits as a judge , stands as a pleader ; by the sentencing bloody jewes , and by the other intercedeing for patient christians ; and again , by standing , he vows reve●ge to the enemies of his servants ; by sitting , he absolveth the enormity of his disciples , sitting not denoting circumscription of place , but the glory of the deity , wherein before al● worlds , the son was , being from eternity consubstantial to the father ; and in latter dayes , when incarnate , the glory of his flesh being exalted , because in the god head , to be adored above every creature ; he coming down by his birth , enter'd into the field o● warre , fought against all his adversaries in strugling with death , conquering that king of terrours ; in the power of his resurrection and entring his royal citty ; he triumphe● in his ascension , as the roman triumphe● haveing his prisoners in bonds , and scattering medals and presents among the people ; in the scripture phrase , giving gifts unto ●en , ending his troublesome journey to earth in heaven , as he began , having the 〈◊〉 of the angels to eccho him to the world , the gratulations of the quire at his ingresse into heaven ; the selah of all the glorious prophets , the euge of the goodly company of martyrs , together with the religious hymns of the chu●ch , both east , and we●t , in all ages untill this day ; believing that he is gone to prepare a place for them ; if it were not so , he would have told us , ioh. 14 2. he was once thought a stranger in ierusalem , and was before that , so obscure , that his brethren did not believe on him , ( which the jewes yet presse as one great ground for their unbelief , ) he acting as a painter , who drawing his most excellent draughts in the dark ; when finished , exposeth his tables to publick veiw : so until now he carried himself strangly , as to the syrophenician woman , and confineing his discples to the lost sheep of israel ; but now it is , go , teach all nations , suffering the jewes to deride his miracles , to lye against his resurrection ; but as he said , it shall be , and all the world must acknowledge him the everlasting son of the father . in order to which the song of the elect is , he that is god ▪ hath raised up a horn of salvation for us , in the house of his servant david ▪ luk. 1.69 an horn indeed , growing out of flesh ; yet more solid , more firm then flesh , yea exceeding all fl●shly horns , being borne of the virgin ; behold flesh , but conceived by the holy ghost ; behold his excellency above flesh , yet when we perceive him at the right hand of god ; behold that horn raised , and as the horn of the unicorn , causeth sweetnesse to all the imbitter'd waters of our iericho , even by the touch ; so doth the applying of his ascension , unto all our perplexities , becomeing to all a horn of salvation : let the iewes therefore blasphem if they will ; he is now made the head of the corner , exalted , raised above all the buildings , either of church or synagogue , virtuating them for beauty , strength and lustre , that as in the dayes of elias , the heavens were shut up , so in the dayes of iesus , after a barrennesse of faith , love and hope ; there was a cloud , like the hand , i might say , like the footstep of a man , arising out of that sea of christs passion suffering , and a sound from thence of abundance of precious good things , of gods promising , and mans needing , not to say , asking in his ascension ; the church being now as a field which the lord hath blessed , by having faith in divinity , expectation of bless in the hope of what he hath promised , and charity in the love and tendernesse he hath kindled for us : so that the expression of arethuse in his martyrdome , is adequate , and fitted to the christians sublimated spirit ; for he , when hung up in air , exposed to b●es , waspes and flies , being annointed ( not to say daubea ) with honey , ●yeing his persecutors with a kind of con●umely , said , how am i advanced , despising 〈◊〉 that are below me on earth ? the soul , life , the designs , acts of the believer , being but a comment upon evangelick precepts , and christs like graces , i might say ascendings . adam is known to be put from paradise , in the cool of the day , that is , about the evening , admit it to be the nin●h hour , or three in the afternoon then it followeth , that the second adam enter'd the heavenly paradise , when the first adam was exil'd the earthy : and about that time too , did the dove bring the olive branch to noah ; it cannot therefore be blame worthy to conjecture , that the fourtieth day after the resurrection about the same time ; our lord both in soul and body enter'd in a manly pace , and majestick walk upon heavens street , and passing through the throng of angels , took that place at the right hand of the father , resting there as in an ark , haveing got no rest for the sole of his foot since his comeing thence , i mean about the ninth hour ; for it is said , he appeared to the eleventh as they sate at meat , yeild that to be the sixth hour , or high noon ; after which he talked , and went before them unto bethania , luk. 24.50 . or to olivet ( upon which mount bethania stood ) from ierusalem a sabbath days journey ; the distance of the peoples march from the tabernacle in the wildernesse , that is two thousand cubits , or above half a mile from the city , a convenient walk for the citizens contemplation in fair weather , and for pleasure ; after which journey , discoursing and blessing . he ascended to his father , the olive-branch of reconciliation in his mouth , saying , i have finished the work thou gav'st me to do . father glorifie thy name , and me with that glory which i had before the beginning of the world ; for of them whom thou hast given me , have i lost none , but the son of perdition , that the scripture might be fulfilled . as on the ninth hour of the day , some will have his ascension , there wants not them who affirm it was on the fifth of may , ●he fifth day from the sabbath , even thurs●ay , the day in which he was presented in ●he temple , the fourtieth day after his birth , ●s holy to the lord , being the first-born : so the fourtieth day after his appearing from the belly of the grave , about the same time or hour , he presented himself in the temple of the ierusalem above , as holy , harmlesse , and the first-born from the dead , having after his resurrection , never enter'd into the temple below , that type being dissannull'd ; ●nd haveing c●nsumate all temple-service , heaven he made his throne , angels receaving thereby the product of their wishes , the archangels the ultimate of their desire ; man being restored , and enstated in the person of the son of god ( whose tutors and ministers they had been for that end ) into that p●istin glory , which by a sa●anicall trick , had been cheated from them , even from union with god , and dominion over the creature , which now in christ he hath made sure unto him in heaven ; and though the wicked may reckon this security poor , because distant , and invisible , being in a far countrey ; yet let them not send the messengers of lust , ambition , or rebellion after him , discovering a dislike , as if tha● man should not reign over them : for there he is , and there he will sit , untill such and all other his enemies be made his footstool , and thence shall he come to judge in the clouds , both the obedient and refractory , whether angels or men ; the fear of which ought to beget in us that reverentiall awe , it did in one elias ( not the prophet ) who is said to have been most timerous , alwayes dreading the approach of death , the comeing of the iudge , the pronouncing of that sentence , go ye cursed . be rather induced to ascend after him , to be with him , by going up in such duties , as are thought to be enjoyned in the psalms , called of degrees , being humble in prayer , as psal. 120. delineats ; next stedfast in hope , then ardent in desire , then fervent in meditation ; and because of many remora's and difficulties we meet withall in these , be invincible in patience then strong in confidence , holy in chearfulnesse , observers of providence , fearfull of offences , thankfull for victories ▪ serious in supplications , meeke in converse , particular in pleadings , charitable in families , and encouragers unto all good : the performance whereof , in a holy sense , will make each of you adam hamahalah , or a man of degrees ; for as these psalms were of old sung by the levits , upon the steps in their ascent unto the court of the women , at the feast of tabernacles , for their excellency , form , shortnesse and sweetnesse of the matter ; by these vertues as by stairs , we shall ascend , being men in this ( for it is a reasonable service ) into heavens great court , rejoycing with exceeding great joy , in tasting those pleasures which are at gods right hand therein , for ever . the priest under the law was to bless the people at dismissing , or finishing of the temple-service ; one form whereof is to be found , numb . 6.23 . and others were institute by the authority of rulers , it was pronounced standing , with hands stretch'd abroad , and with a raised voice , as if he would have forced into , or put upon the people , the mercies in those formes expressed ▪ which is promised in these words , and i will blesse them ; grace ratifying the priestly benediction , when bottom'd upon divin law , for the congrega●ions obtainment of the desired good , which ordinarily in religious-zeal was tarried for by the people , who are said to wait for zacharias , luk. 1.21 . the lords priest , which with that of the parent , poor and dying christian , are known to be signally efficacious , which made our lord the priest of the new testament ▪ when leaving his little flock to put his blessing upon them , and with stretched out hands also , luke 24.50 . evincing the removeal of the curse of the law , in his bearing of the curse for them in his own body upon the tree ; and that he was going to pray for them , and for their sin , that security might be purchas'd ▪ knowledge of the truth obtained , and eternall life , the summe of all mans salvation , assured unto them , and alwayes to be intreated for by him ; which being done , while he was with them in the world , should likewise be done at his abode with the father ; before whom as with open armes he was continually to interceed for mercy to the elect in general , and to his disciples in particular as friends , who could not , who did not part with this their master , no more then elisha would from elijah : and though with that servant , they had not the spirit of their master duplicated , or doubled upon them ; yet greater works then he did , they do , because he is gone to the father . certaine it is , that peter did convert , and the other disciples together , at the feast of penticost , more hundreds in one day , then for ought we find , iesus in all his life-time to have done : to omitt that passage of peters shaddow , acts 5.15 . ( since it is not told us , who did it , or that ever any was cured by it , or whether it was done for a good or bad end , whether in fond supperstition by christians , or malignity from jews who might desire to receive benefit thereby , yet not own the faith of him , whom peter taught , i say , to passe this , we find all the disciples endowed with a double portion of knowledge and heavenly joy ; he being seen of them go up , who had been with him from the beginning ▪ when such hot spurs as were offended at his person and doctrine , enjoyed not that blessed sight , nor partaked of his frui●fu●l blessing ; from whom such posters are not many degrees distant , as declines the hearing of his gospel now ; or if they do , their impatience suffers them not to reach the end of our divine service , that the blessing from the mouth , or hands of the preacher , cannot be raught unto them , their head and ears , being equaly remote from him : as their kitchin is from his pulpit , as if the blessing of the sanctuarie were to be undervalued , in respect of their trivial , i might say , sensuall conveniency christ is said to be the rose of sharon and the lilly of the valleys : sha●on was a pleasant field near to mount libanus , in the country of bashan , where davids flocks and herds were fed , near unto which , was a valley fruitfull both of lillys and roses , growing , without mans care , or hands industry ; having earth for mother , and heaven for a father , which christ also had , who as a rose is encompass'd by prickly thorns of cares , troubles and persecutions , yet fragrant to such who placeth him as beautifull in their breast , heart and bosome ; he was white in casting away his grave-cloaths , and winding sheet and napkin , the badges and colour of infirmity and darkness , so great was his humility that he became as a lilly and of the vallie too bending down-ward , to bear upon his shoulders what the father was pleased to imposs , even unto death ; but now the darkness of mortality , being evanished , he became ruddy , cloathed with the purple robs of majesty and grandor ; stedfasty eyeing heaven , yet still like the rose piercing and galling , yea , tearing , as by thorns , or pricks , the hearts , the consciences , the souls of such who approach not to handle him in reverence , and religious deportment , in all parts of worship , as prayer , praise , sacraments , vows , or any other ordinance of the church ; he carrying up to heaven , as may be conjectured , the very scarrs and wounds he received on the cross ; that beholding them , the ungodly nations may the more despairingly mourn , and more convincingly bevail their ( it may be ) forgotten injuries toward the son of man. bvt to such , who as roses delight in the shade , or as lillys , root themselves in the vally of humility , that is , rejoyceth , or affecteth a conformity in his excellent communicative properties , he shall become as an ornament to their breast , or a pearl of great price in their hand ; causing and procuring , the fathers acceptance to such works , as tha● breast shall conceive , wherein he is fixed , as david about building the temple , or the angel of philadelphia about his ministry , revel . 3.8 . god purposing never to exalt any , but in the manner he magnified his son , who first drank of the brook of the way afterward he lifted up his head . saint john is the apostle that speaketh most propheticaly , of our saviour going to the father ; yet hath not one word that historically he did it so that the question here , what and if you see the son of man ascend up where he was before ? is not answered by him : for except in the gospels of s. mark , and luke , the manner , and term of his ascencion is not to be found , and not without reason is it in them , and ommitted here ; for s. luke , having in his gospel drawn his genealogy from mary , of the house and line●ge of david , making him thence to be owned for a king , it was needfull to commemorate his entrance into heaven , as into his kingly palace ; and mark beginning with his priestly office. ( viz. ) of his preaching the kingdom of god , it was sutable thereunto , to beare in record , that he enter'd heaven ▪ as into his holy temple to interced for the tribs of the world . but mathew and john speaking of him as the son of god , and as one that came from god , ( besids that each evangelist as he writ observed what the other had omitted , or largely handled , and accordingly as one abridgeth , or enlargeth his own history , ) leaves the faithfull to infer the necessity of his return into heaven , as to his native countrey ▪ and of being in heaven , as the proper seat of god the holy gospel throughout radicating the truth of this , and abundantly making good , the inference , all which s. john saw , he writting his gospel after his three holy coleagues had finished , ended , and published their severall evangels . bvt if any would have a sight of him ascending , as there are many who doth not ; yet eats with us , drinks with us , goeth to the mountain , and olivet of our temple , yet wants that beautifull spectacle , as did the carnall iewes in the text , who understanding all things nichodemicaly , that is carnally , derided this supposition ; but if you would answer this , what and if , with an o that i might see the son of man ascend where he was before , then pursue the acquisition of such gifts the apostles were endued with , before it came to pass , which were magnanimity and courage , longanimity and patience , vnity & concord the first made them keep together , though their master and shepherd had been smitten , separating but in fits , and starts , as men in distemper , the second hush'd all disturbances , strife and discord ; none cheked peter for his fall , he blam'd none for cowardice , whence flowed unity and love ; their masters last appearance being at their dinner , so to speak , when they were at meat : and ought not the memory of the ascension to be attended with a religious banquet ? since its last service was usher'd in with a table ready furnished ) a little after wh ch they see him again no more : and truly if our eating and drinking be for the glory of god , which shall be , when strength only is expected from them , his service in our generall and particular calling , we need not scruple , but if two , or three , or one , be in holy discourse , meditation , in soberness , ( i mean not poor dishes , for there may be prodigality in wooden platters , and gluttony over the coursest bread ) thankfulness , frugality , piety , and unity , it is impossible to misse the company or want the presence , of jesus neither ought there to be a despondency , for the truth of the ascension shall , and will , be evidenc'd unto those , with whom these accomplishments are at board . let the zealous , discover faith in his conversion , preserve hope untill the consumation , and a manifest love in his conversation ; bethany , his obedience , shall so clear the eyes , that this flight from olivet shall be known in all its spirituall effects and steps , for the hearts more ravishing , because refined joy , delight , and satisfaction , making the tongue to cry after him set me as a seal upon thy heart , as a seal upon thy arm , cant , 8.6 . that is , lord remember me now thou art going to thy kingdom . in the year of grace 1608 , three ships called the ascension , vnion , and good hope , sailing neere the cape of good hope , had the fate all to perish ; the vnion first perished , next good-hope , last of all the ascension ; that aspiring minds having great hope , and dangerous ploddings , have perished in their hope when almost arrived at their wished-for-port , and cape of their contrived design , i● notor , to those who are not strangers in our coast , yea to our shame ; strangers best know it ; vnion we have already lost ; in our dangerous discords , miserably increasing , and ●candalously spreading : yet we pretend to hope , and makes a lively-hood from it , for faction and variance ; but having so oft been under water , and it it self dashed and broken to pieces , might be justly called conceit , and we phrygian-like ought to be wise behind hand , and weather it out no longer , but take harbour , least we lose , that is , forfeit the benefit of the ascension , having only a fancied presumption , of felicity to come . god avert the ominous application of ●his instance , and unit us again , by the spirit to an holy vnion , in which only we can have ●rue hope secured and then our ascension will be ascertian'd ; by which we shall ●e ever with the lord , in the lord , and af●er a troublesome sea & deluge of a tumultuous ●urly-burly , the ark of our soul , will rest ●o that arrarat , those mountains of spices above , saving the cargo of a good conscience , by anchoring in the indian shoar , of heavens rich and glorious enjoyment . the emperour sigismund having pro●ed succesfull in severall battels against the ●arks , dignified many of his martiall wor●hies with the knight-hood of the dragon , their device being a dragon falling headlong . resemble a saints progress toward ierusalem to a land-journey , through a vast , wast , and howling wildernesse : comparatively th● whole earth being no other , yet no misprision from within , no false information from without , no hellish combination encompassing , need cause a retreat : for all of those in the d●agon already cast from heaven are overcome , revel . 12. their attempts against the woman and the remnant of her seed that is , the church ▪ her sons and daughters , are but wrigglings of that old serpents tail , since his head was wounded : be not precipitate , be not afraid , lyon●nd ●nd adder , the young lyon and the dragon shall you trampl● under feet as speaks the old testament , psal , 91. that is , shortly bruise satan under your feet , as prophesieth the new , rom ▪ 16. for christ must sit ▪ that is , he must reign till he hath put all enemies under his feet . a worthy saying of that great apostle of the gentiles , 1 cor. 15. mysterium pietatis , or the mysterie of the descending of the holy ghost , unfolded and applied . pentecost-day-may 22. tolbooth church ▪ 1670. whitsun-may 22. tolbooth church ▪ 1670. john xx. xxii . and when he had said this , he breathed on them and saith unto them , receive ye the holy ghost . among other promises given by our lord unto his disciples , for their support in the tydings of his departure , that of the father is ●aid to be one , which was their being baptized with the holy ghost , acts 1.4 5. and that from heaven which had been revealed to ioel , chap. 2.28 . by the father , and also to the the world by the son , who had given the spi●it to his followers ; but the father having promised a more ample manifestation , it is peculiarly fixed to him by the son who as a preparative thereunto from above , breaths here upon them beneath , the spirit being the soul of the church , without it , you must imagine it to be only a carcase , that article of the holy catholick church being a depending one , the holinesse thereof relying upon her relation in , and towards that of the holy ghost . thovgh as a bride she be betrothed to the son , yet it 's the spirit maketh her the lambs wife , as believing she is baptized unto christ , yet wanting the confirmation , unction , or blessing of the spirit , there is no inward sanctity , which being ordained to be gradualy given , it is recorded in one place to be lesse plentifully , and in another , to be more miraculously infused , as before , and after , our lords ascension , is evident in many places , and particularly in this : wherefore it is expedient to behold , how the apostles received here the spirit , and how afterward , and how we may be said as sanctified to receive the spirit now , that we may passe from the infancy , and weak condition of meerly in●ant baptism , and to become adult , in possessing the thing thereby signified ; even the sprinkling by , or baptisms of the , holy-ghost , as by fire ; that as washed and heated , we may become so enliven'd , as the lord may have pleasure in our beauty , and delight to dwel in our very bodies , as temples for himself ; his altar our mind spiritualiz'd , his sacrifice our good works , the fire devouring that sacrifice , being that of compunction for sin , and zeal for his glory . these two words , holy ghost , expresse the holy spirit , the third person of the trinity , when together ; for if separated , the father , and the son , are holy , and the father and angels are spirits , but when united , they respect , a duplicated operation and double office of the third person , performed upon them who are chosen vessels unto glory ; in makeing them holy , and in giveing them life , breath , or spirit : by which they become living souls , ghost , or guest , being a name synonymous to all spirits ; but ●elly , or holy , to him by way of excellency , who proceeding from the father and the son , as breathed forth , and being every w●y holy fitteth his name to his nature , the sutablenesse whereof being eminent , he is denominat in our new style , thought more refined then the old , the holy ghost , receiving other names , from other properties , as wind , fire , the finger of god , the comforter , the spirit of truth ▪ the holy spirit , which the apostles are commanded to receive , not as though they had formerly wanted , him , for they preached , wrought wonders cast out devils , a power that flowed from his in-being , and during christs abode , but he being upon his ascending , qualifieth them now this second time , for the work of the ministry , in remitting of sin , in binding the obstinat for sin , in inte●preting the scripture , for their greater assurance and fuller consolation , because of his absence about prophesies and typ● , as the election of mathias , in the place of iudas from the mouth of david doth famously make evident . yet it is no great cause of offence to affirm , that here they are breathed upon to dispose their minds already sanctified for the spirits reception , in a more solemn manner in the dayes of pentecost . moreover a religious melancholy , seazing on the vitals of their spirits ▪ and belief of their masters proceeding from , or ascending to the father , in , and for , their behalf , the spirit being a pledge of salvation , the strength and life of the soul , is here given by an apt similitude of a breath ( fo● as the visi●le body of christ was not god , so neither is the breath here felt , to be estimate the spirit ) to confirm them , that as the breath came from him , so should , or so did the spirit proceed from him likewise : which the greek church to this day denys , affirming his procedure from the father only , which is seen , say some , in their punishment , in loo●ing their imperiable citty constantinople , their emperour , crown and kingdome , being taken by the turk upon this day in the calendar , an. dom. 1237. wherein the nature , gifts , and proceeding of the holy ghost , are taught , explained , and truly commemorat , in the orthodox , and latine church . many good things our saviour had taught , especialy about his death , and resurrection , which the spirit was appointed to bring to their remembrance ; the brain of man in it self being naturally dull hereby is cleared , and as his birth purifieth ours , as his life instructeth ours , as his death destroyeth ours , as his resurrection preceedeth ours , and as his ascension prepareth ours , so his sending down of the holy ghost , helpeth us mightily , in the reflecting upon these things against all infirmity whatso-ever ; oyling the wheels of the soul , makeing that lift up it self , being otherwise bowed down , and by this is said ▪ woman or man thou art loosed from thy infirmity , causing them still look forward , o● like a religious pulley , stil haleing , or pulling the soul heaven-ward to a loveing of spiritual things , contrary to the carnal mind spiritually : hence the sunday betwixt his ascension and the spirits descension , is called from the entrance of the twenty eight psalm , dominica exaudi , as if from that time the church of old , and yet now , had been still calling , praying for , and expecting a fuller portion of the spirit , this breath being but the first fruits , untill the harvest , a taste only of canaeans grapes , a warm breath , a refreshing gale , untill the mightier and rushing wind should blow , when iesus had been glorified . there are two principal parts of the body ( viz. ) head and heart , to which in the soul corresponds , the understanding and the will , it being led and moved by these as greater wheels , and god in his church hath to both of these in resemblance , christ and the spirit , the head and heart of his congregation , for understanding of , and being guided unto the things concerning life , and by these we know he loveth us and by that knowledge procureth in us love and ioy by divine illumination toward himself , the spirit being that regius , or great divinity professor , teaching from within , the mysteries of god : for what ever david the psalmist ▪ amos the prophet , daniel the prince , pe●er the fisher , samuel the s●er , or any other priest , prophet , or patriarch , taught , were but lecturs of his composing , words of his frameing , sentences of his drawing up , directing how to believe , how to live ▪ how to walk , and how to talk , how to love , and how to adore , how to weep , and how to pray , all with admireable wisdom , holy zeal and fervent charity . the spirit was here given , about the resurrection , before the ascension , after which the sp●ce of ten dayes , reckoning from the fortie●h , that is , from the passeover , for he was given again ▪ so that we are to observe the feast of pentecost , when the holy ghost came from heaven , whereby they , as all good men are , made to look up , before which we must meet and assemble , so receiveing it in the word , breathed upon us on earth , this doubling of the spirit , being like the two-fold commandement , of loveing god who is in heaven , and loving man who abideth upon earth , yet it 's but one command , acting on different objects ; so it s also one spirit , given , and acting , for differ●nt things , or , for discovery of that one great thing the trinity . for the son having been visibly known among men , the father also revealed by the things that are seen , there remained one thing to enforce the certainty , and existance of three persons , that was the appearance of the holy ghost ▪ who had once come , as unto noahs ark , like a dove in the evening of the world upon christ the lord , expressing the meeknesse , peaceablnesse , harmlesnesse , of them who are as houses inhabited by him , this was at his baptisme : the next , as is thought , was in a cloud , strengthning his constancy glorifying his purity , and heating his fervency , this was at his transfiguration ; a third was by a breath for animating a perplexed , little flock about the removeal of himself from them , a few dayes before his ascension ; a fourth was in fire , in tongues , and this was after his glorious session at the right hand of the majesty on high , giving them a noon-day knowledge , to understand all scripture , power over all devils , wisdom against all philosophers , eloquence against all orators , patience against all torments , gifts to convert all nations , confidence in the love of god , for subduing of unruly lusts , grace for persevering in all good works ; lastly , ioy , in the peace of a good conscience , through christ and him crucified , whence it is sayd , they were al filled with the holy-ghost , in contradistinction , to those portions , or draughts , they had received before , so diminute that it s said , the holy-ghost was not yet given , ( q. d. ) in that ample and miraculous measure , because iesus was not glorified , john 7.19 . which when done , they are quasi overcharged , and speaking , were thought drunk , that is , intoxicated : which in a trope they were , but not as the jews ●uppos'd with wine , but with the new-wine of the spirit ; wherewith the old bottles of corrup●ed self , could not be brimmed , the vine , whence it flowed , being above , the liquor whereof stup●fied not the braine , but transmented the soul , no● causing staggering , but confi●ming in faith , and joy , as in the citty , by that river which maketh glad the citty of god , which they renewed , by wind , fire , and tongues , were capacitate to drink of , the one blowing away the chaff , the other heating the spirit , giving light also to the dark chamber of vain imagination , the last promoting to speak refinedly , perswadingly , being cleansed from carnall sordidness , and earthly selfishness , delighting in no talk , but of the wonderfull works of god. it is usuall with expositors , to shew the analogy between things themselves ▪ and that which is represented by those things : in how many wayes the paschall lamb and christ doth agree , the red-sea and baptisme , the cross and the braze● serpent , iesus and aaron , david and ioseph , is not of our province ▪ but how aptly doth wind represent the operation of the holy ghost in those upon whom he cometh , if you weigh those particular workings , in the conscience , by proportionating them according to it's quarterly effects . doth the south wind ordinarly bring warm showers and rain , by vapours drawn from the midle-sea , heated by the suns fervency in the equator for fructifying the earth ? it is as evident that the spirit shall no sooner convince of sin , and say to the sinner ; thou art the man , then rivers of waters will run down my eyes , said david , because they , that is , my eyes keep not thy law , psal , 119. 136. mary magdelen was we●t further then the skin , and peter is said to make furrows in his cheeks . o thou that made me , have mercy ●pon me ; was a form of prayer , appointed a luxurious wanton , but then a penitent tha ●s , for procuring mercy , as not daring to pronounce god ; what fruitfull showers hath the spirit made in the valley of an humble and depressed saint , making the rain to fill the pools , causing grace , even when stocked , to grow as the grass , and seed in prayer , supplication , intercession , for all saints the most ob●ur'd weeping so loud , that the house of pharoah , that is , the court of heaven hears , and are admitted into that favour , as to be assured of the best fruits of the land the north wind d●rives away rain , pro. 25.23 . and when clouds of fears and doubts , threaten a spirituall tempest , dark thoughts gathering and the glory of the lord ( the light , peace , and comfort of the soul ) preparing to remove , the conscience lying as the ashes of the sacrifice , on the north side of the altar , in solitary sadness , digesting its own perplexities , to nourish heart-biting anguish ; how hath the spirit beca●m'd the air ? in his seren breathings , scattering the portentuous clouds , that had a sound of abundance of rain , keeping the soul within the pale ▪ or inclosure of eternall election , whereby the chilling blasts of terren disasters , or spiritual desertions , do but cause it di●e the deeper , procuring greater evidence , and from vocation concluding , that neither death nor life , nor angels nor principalities , nor powers , nor things present , nor things to come , nor height nor depth nor any other creature , were it my self ( who at this time is made unwilling to be parted ) shall be able to separat from the love of god , rom , 8.39 . who saith unto evil , come not nigh this mans dwelling ; david encouraged himself in the lord his god. sam. 30.6 . and iob at last , was re-installed , and enjoyed more then halcyon-like tranquility , in the feild and bosome of his own conscience . observe the west-wind , and to herbs and flower● it is so good , that one of its name is favonious , for rendering so many favours , being not so moist as the south , nor so corroding as the e●st ; so is the spirit influencing the soul , for exciting to the delectableness of handsomly contrived purposes , causing god delight in man , and again man to delight in god , the grand scope of its enlarged acts , that as the heliotropis to the sun , so it turneth to the spirits motion ; imprinting upon the mans observer , and surveyer of his paths , positions proving his growth in grace ; all which emergeth , purely from the vertue of the sun of righteousness , not from the ●ullenness of rigid opinion , which is to be hated , ●qualy to the sordidness of the profligat sinner , both being spots and blemishes , in the church of god , uniting to infester the commendable tract of vertue ; and religious complacency , the one giving it an ill name , the other contriving its finall overthrow . marke the strength of the east wind , and you shall find it imployed in eminent services , as in dividing of the red-sea ▪ exod. 14.21 . for bringing the locusts upon egypt , exod. 10.13 . for breaking the ships of tarshis , psal. 48 7. and blastin● of the seven ●ars of corn in pharaohs dream , gen. 41.6 . yet all this is but the mightiness of a creature : but when men imperiously are advancing with full sails of prophane intentions for executing villanous undertakings , this spirit ( the creator of all things ) will convince them , arrest them , and cause them become a magor missabib , a terrour to themselves , because of terrour round about , and blast them in their greatest rankness● , empting them also in their greatest fullnesse , and coaling them in their most passionat hea●s : as laban , when charged not to do ill , not to speak ill , gen. 31.29 . it shaketh the roots of the st●ff●st , and bloweth away the sails and cables of the fleshes highest confidence , making some , to cry out with saul , lord , what wilt thou have me to do & others with david ? it is good for me that i was afflicted , and may be with ruben , to roar out , and i , whether shall i go ? gen , 37.30 . how again from the intestins of a secure and becalmed conscience , it hath raised hyrricans of feares ; and terrible out-cryes , came from the jaylor , what shall i do to be saved ? acts , 16.30 . and here blew upon the apostles , that all stratagems before feared of the iewish malice , were hush'd and gone , for by this did their throats , as from a trumpet ; give an allarum to all the world , to seperate from an untoward generation , and added so to the church , that three thousand were either by beleiving as adult , or by baptizing as in infants , in one day , made members of his body , who is all in all ; and these abounded so in good works , that they had all things common , ( i. e. ) for use , not in property , acts ▪ 2. coaling their otherwise angry , and feavorish souls , enflamed against the doctrine of christ crucifi●d , they opening their hearts , giving their bodys to be washed in holy baptisme , by both being exceedingly refreshed , eating their bread with gladness and joy of heart . the prophet got a charge to cry , come from the four winds : o breath ! and breath upon those slain that they may live , and accordingly 〈◊〉 their was a ●oice , a shaking and a re-enliv●●ing , sin hath made a charnel house of each ●tructure , a slaughter house of each familie , having slain all in them , with the weapon of unbeleif , and o! that the spirit in purifying by grace , in gracious prayer , in full assurance of faith , were given to each one for themselves and for the good of all others , to stand in this valley of earth , which is but a valley of bones and those dry : and who can tell if they can live ? though ●hey may cry : come , 〈◊〉 spirit and breath of god , from the east , that we may see and know our selves to be sinners : renewing and sanctifying by hope ▪ from the west to understand , that our iniquities have caused a setting of our sun of consolation , having lost the beams and rayes of fatherly love , and dwelling in darkness . from the south that showers of tears , from our eyes through bitterness of sorrow , for the grosness of our misbehaviour ▪ and from the north , that we may behold the ruddy countenace of an angry god , and the bow which he threatens ; inverted , its true , and unstringed , yet long shal not be so , if his patience be not answer'd in our amendement , and fear cause penitencie , for a voiding so dreadfull an arrow , as sentence to eternall flames , or formidable mischief from so omnipotent ●n arm , who can even cloathed in flesh , make us feel the sting of his displeasure ; in first blowing , and then kindling the very first streams of hell within us , as he did in desparing iudas , and vagabonding cain . it is true , we pretend much to the spirit , and braves out reproof , yea censure upon that score ; anticipating in conceit heavens joy , by the assurances we brag already to have possessed from especiall evidence above , as if the mighty wind had already blown upon us : whereas we are yet carnal , and sold under sin , having not that noted nimblenesse , to perform all religious exercise , clearly observed to be in them , who answer the spirits call : for though with the publican , we may come down from the tree of some conceited excellencies , possibly our due and birth-right ; by washing the saints feet , visiting the sick , feeding the hungry , binding up the wounded ; yet really we sadly behold , that through some opinion , or nice punctilio : we adjourn attendance upon god in expresse duty , either altogether , or approach with reluctancy untill with him in the gospel , we first bury our father ▪ matth. 8.21 . which equally with him maketh us unfit for the kingdome of god ▪ for no sooner did the wind blow , then the apostles were inspired immediately ; not about the restoring of the kingdome to israel , but of israels enjoyment of the kingome ; the promise ( v●z . ) of heaven , not of the earth , being to them and to their children , the spirit hateing dull delay , wherefore it was also a sudden sound from heaven , making them straight heavenly ; the sound being before the spirit , for gathering in of their spirits , causing intense attendance upon that which was to be revealed ; the sound from heaven , making them heavenly minded ; the sound from heaven , coming suddenly , confirmes the doctrine of the spirits aversnesse from sloath ; the sound from heaven that came suddenly , was of a rushing mighty wind : the wind rushing causing spirituall awe , & mighty , to excit their depressed ; and it may be desponding souls , and wind to purge their hearts from filth , and blow away what in them was lurking , to detard from that employment , which by the spirit they were intended for ; and for which , like full vessels they were filled ▪ so as no earthly thing could enter , there wanting room ; no temptation ▪ make them rail , sound , or roar as empty they being filled . which deliberatly consider'd , deplorable inferences must be inferred , touching the sad mistake of too ●oo many ; whose opinion only , is the alone significant thing before others , causing them to be accounted saints , or some conceit in themselves , which ground● only to themselves , the certainty of their future glory ; which errour shall be to it's possessors , i might say admirers ; what the voluptuous life of the sophist isaeus was to him , which how delightful soever at first ; yet at last b●moned his being tantaliz'd , that is , supposed to find good , and rejoyced in its proximity ; yet still went without ▪ and was at last frustrate of all hopes thereby being , but dreams and shadows ; for as all is not gold that g●●sters , so neither is every thing that ravishes , by and by , to be termed divine : nor wha● affects , yea comforts the heart , to be presently surnamed types of heaven ; yet where dexterity , agility in the things of god , are accompanied with purity , peace , ioy , and heavenly mindednesse , as in the apostles here ▪ its a p●●gnant proof of the in-being of the spirit , and coming down of the holy-ghost , whence comforts truly , originat and fl●w , &c. two thousand and odd years , had mans ambition exposed him to infamy , lewdnesse , and idolatry ; by gods confounding languages at babel , stopping then from perfecting that joyntly intended tower , by dividing their speech , which at this day again , was transferred by plurality of tongues ; unto a blessing , the spirit diverssifying the apostles tongues , not to disturb the world , b●t advance the church , in propagating faith the readier ; that there needed no interpreter , every preacher being furnished with the gift of every tongue , to speak to the multitude of the devout , that iesus was the christ : uniting them again to be of one mind , and one accord , for edifying themselves in love , and one another in the holy faith , which is a strong tower of defence , as the name of the lord , prov. 18.10 . and whose top indeed reacheth up to heaven ; each convert being as a stone to the building , and united by the cement of the blood of the eternall covenant , laid on by the hand of the spirit , who can as here , turn ill to good , by drawing good from it , whether for mans profit , or his makers honour , as levi's curse , in being scattered ; occasionally through grace , made the lord to be his portion , and be sanctified for priest unto the tribes , numb . 3.12 . confovnding of languages made the whole earth to be peopled , each company flocking , planting , building , together according to that understanding they had of their neighbours speach , which now brought great things to passe for the almighties praise ; all nations beholding these unletter'd men , from heaven in an instant , promptly uttering the good things of peace and reconciliation , with him who first confounded them , and of reconciliation and peace , with all who were confounded with them ; all tongues expressing this one thing , love the brethren , 1 pet 3.8 . as christ hath loved you , and given himself for you . the tongue , is a purifying , mundifying member , it can lick out viscuous matter , can suck out putrid and infections corruption from the body , as did that of the lady ellenor , wife to that prince of chivalry edward prince , afterward edward the first , of england , her lord being eng●g●d , and fortunate in the holy war , was almost assassi●nate by a turk , being wounded with a poysoned kniffe , with which the prince slew the attemper , but physicians despairing of his own recovery , the noble lady ( her lord sleeping ) is said , to suck and draw the venome forth , recovering her husband , she her self not being endangered thereby . the tongue , is a tasting member , by i● we know the white of an egg , to be unsavory , it is a speaking member , the hierogliphick of a word among the egyptians , was a tongue and by it we blesse god , at this day , and alasse , by it also we curse men , setting it on fire as from hell , to reform which and virtuate the doctrine of the gospel for drawing forth of the soul , the deadly poyson of atheism and prophannesse by pravity , and exemple thrust upon us , and put in us , by those watchful lusts , and vigilant adversaries , of our lord , and of our souls , because , we would regain that ierusalem , that royal city of pure and holy peace with god , which hath been wrested out of our hands by turk-like force tyrrany and cunning : for draining us of such putrid filthiness , and the whole world , is the spirit represented in that shape , the first fruits whereof , appeared in that first , and famous sermon of s. peter , whose tongue had been but a few weeks before , so glib for lying and cursing , now fluently detects the monstruous deformity , of the jews bloody zeal , and bridles their passion , yea , from convinced guilt , oblidgeth them so fare to renounce there former impietys , against christ , honoured and blessed of his brethren , as to rejoyce in the knowledge of him crucified , craving remission of sin thereupon , to the churches ineffable glory , the accession of multitudes to her banner , upon that score dispiriting her opposers , and creating fear upon every soul , beholding the stupendious wonders , wrought by the power , hands , and tongues , of such , whom the wise of the world , though not worthy of veneration . before christ dyed his apostles feet were washed , john 1● . 5 . for exact , circumspect , and clean walking , and after he ascended , he cleanseth their tongue , for prudent , holy , and pure talking , consulting in all their converse , with truth , verity , and love ; that as it is naturaly placed between the heart , and head , so its motion should be regular by there consent , being seasoned with salt ▪ colos. 4.6 . that is , gracefullness , and discretion , flowing from mature deliberation , and wise for-thinking , not hurried to the violation of precepts , by the winds of passion , but consult , and compleat what from duty , and charity , upon holy and sober inspection , we shall find incumbent for our place and calling ; not swelling in rancor , but alwayes , remembring the proverb of the arabs , being wary , least our tongues cut our throats : for can it be questioned , but that dives , was the more tormented in his tongue , that he had scandelously offended in that member , which walking in uvo , ( i. e. ) lying in moysture , is the more prone to glid , & glib fiery in colour , edged , as a sword , therefore by nature sheathed in lips and teeth , quenched with water , god seting more guards , and closer centurys , about it , then other parts of the body , arguing its ferity , and unrulyness ; tongves resting upon the first preachers of the gospel , and probably upon others also , the contexture of the history , acts , 1.15 . being grounded from the hundreth and twenty , and not reading how stephen , philip , and the other deacons received the holy ghost , a more conjecturall time is hardly to be found , then the pentecost , i say tongues resting at first upon those holy teachers , indicats how the spirit tryeth and designeth , their willing condiscending , to those generous rules of refined language , and what he sayes to them , he sayes unto all , take heed unto your wayes that ye sin not with your tongue , psal , 39.1 . the image whereof , as it were growing from , because rooted , in a serpents tail , with the inscription quo tendis ? whether goest thou ? was of old , an embleme , of those unhappy issues , men were brought into , whose tongues were not poysed , with premeditation , and wise government , which yet must not be thought identical , with carnall subtilty , or that selfish principle of fawneing flattering , and caressing any , in unjust practises , for sensuall , and proper advantages , there being a time of , and for speaking , as well as a time of silence , and restraining of the tongue ▪ which cannot be more pertinently said , ( though more properly ) to be set on fire of hell , then when it is employed , by the divel or brib'd , by his emissarys , to stand mute , and not defend , the truth under pressure , or to utter words of slander , calumny , atheism , and blasphemy , lyingly , or wickedly engaging men into hellish broyls , dangerous garboyls , glorying in the bravery , and finness of satanical rhetorick , boasting because we have outrail'd , and it may be silenced , our brother , not convinced , not converted but heated by our words , as by coals of iuniper , ( which kindled once , burneth even some months after ) devil like , leaves off speaking ▪ in not answering again , for a season , purposeing afterward in fiery rage , to work revenge even unto blood . if the tongue be the glory of a man , how shamefully do some abuse their glory , and tread there honour in the dust ? let thy talk reader hereafter , and thy silence also , be such , as is fit for saints , and worthy of god , symbolizing with crucigerious of the last age , who spake oft to his friends , about christian doctrine of the wounderfull preservation of the church , of immortality , and the ●ope of glory , which and the like thereto , shall evidence the spirit to have sat upon thy head ( as the tongues rested on the apostles , ) ignorance evanishing , and the mutinees that so oft hath risen in societies , formerly about questions of honour and preferment , of sitting at the right hand ; and who should be the greatest ( one great cause of our late calamity ) shall be dashed , quieted , and repented for ; all agreeing to talk of the wonderfull works of god! following iesus our captain and our master , whom we have oft mistook , and misinterpreted , but now having a true light , and purchas'd a perfect idea of things mystical , by ou● zealous yet sober behaviour , by our holy yet peaceable deportment , clear to the multitude , that in truth we have been with iesus , and received the earnest spirit . the tongues are said to be cloven acts , 2.3 . not divided , for that were babel , but dimidiated as it were , double pointed ; since there was heresies to confute , sin , to detect , exhortations to be given ; reproofs to be made , reason would have them to be gifted for this work , and needfull it wa● , to shew there invisible endowments , different gifts , inwardly possessed , by this outward and visible appearance ; the multiplicated number whereof , discovering the variety of those languages which , by the spirit they were to instruct in , whether to iew or gentile , implyed in the mystery , from the dimidiatness of the same tongues , forkednesse , or clift in them , these two nations , thereby to be united , and law , and gospel , though seemingly different , to be joyned into one root , as proceeding from one cause ( viz. ) our lord iesus christ. this was known to the multitude of believers out of all nations dwelling at ierusalem , much about the time , christ was expected by the studious jews themselves , and by those , now truly gifted brethren , who having the true sence , or marrow of the law , which is nothing but the pith of the gospel , could work the hearts of the observers of either , to know , and imbrace both ; yea properly to inferr each others duty , and there own requisit practise from what they heard imposed upon the one , or known formerly revealed to the other , as davids sepulchre with peters exposition doth excellently make offer , and convinceingly prove . yet not in this only , but in the circumstance of time , did the law , and gospel harmoniously unit , for these things happned in the dayes of pentecost , one of the three solemn feasts of the jews , so called , as being the fiftieth day from the passeover , in which day , the law was given from mount sina ; in fire , god speaking out of the cloud ; but that law being broke fiftieth dayes after the rising of our saviour , at the passeover , who then as a lamb did take away the sins of the world , god the holy-ghost came down in fire ; that is , in fiery tongues , to imprint a new education of his law in the hearts of the true israelite , yet with this excellent , and comfortable difference that as moses yeelds to christ , so must sinai , to sion , here was fire only , their fire and smoak , there was clouds , darknesse , and earth-quakes , accompan●'d with fear and trembling , sinai it self quaking ; but in sion only a sound , as of a mighty wind , to prepare the receivers , and cloven tongues , uniting iew and gentile , the boundiary of the wilderness , being pulled up , and variety of tongues perswaded the scattered abroad , that god had given the kingdoms of this world , to his dear son , that in a spirituall sence , not israel only , but the earth might become the lords , and the fullnesse thereof , typified , by that multitude gathered , and converted by the heat , fireynesse ▪ yet harmlesnesse , of the saints , charity and ardor , having received the remission of sin , and that from heaven , the self same day their fathers received the law , against which they had transgressed ; for both was at the time o● pentecost , as may be demonstrated in computing the time thus ; the people came from egypt on the 14 day of the month , there , therefore remained 16 dayes for travell ( the hebrews always reckoning 30 dayes for a month ) the first day of the third month , they came to sinai , 30 dayes of the second month being accounted , there will with this be found 47 dayes , then the peoples encamping , moses goeing up to god , his returning again to the people , for clear calculation , is called one day , which is 48 , in which going up again to the mount , he is ordered by god , to order the peoples being ready against the third day , which will make the 50. ●n which god appeared , for reckoni●g from the peoples want of bread or fall of mannah , is uncertain and may be erronious , this is more clear ▪ and evidenceth the anology better , betwixt that fire from god by the ministry of angels : and writting his law on tables of stone , and that by fire in the descending of the spirit , that came one the 50 day after the slaying of the passover christ iesus , writting his law upon the tables of the hearts of men , in a fuller , fairer , larger , and more clear character , typ , or impression , but note this reckoning is inclusive , the other not . the persians and some other nations , adored the fire for a god , because of its excessive power , and force , in resolving matters combustible how great so-ever , into it's own substance , and being ; and usually it 's accounted the most noble among elements , being as the heavens among bodies , the sun among planets , yea it 's purgeing operation made it of old to be the heirogliphick of purity , as if they had known , the world it self , was to be cleansed thereby : but how hath the fire of the spirit from ierusalem enlarged it self ? making the frosted heart of the unbelieving world , even to glow while it talks , of the cross from heaven , which is one of the three things , by wise men admired in the earth , looking upon the resurrection , and ascension , far short in comparison of that conquest the holy ghost hath made of the grandees of the nations , in their honourable receiving of that doctrine , from the mouths of plain men , so contrary to the hair of natural inclination ; and mark it , where ever the spirit cometh , it comes ordinarly by the sound of the gospel , and by it's heat , we are assured of his reception , a heart touched , a heart pricked , is but a heart heated , a heart open'd ; when a man crys what shall i do ? with peters converts acts 2.37 . or take away the iniquity of thy servant , with david 2 ▪ sam. 24.10 . surtiship may be offered that the spirit hat● spoken in a saveing way , but if it be a complaint of the punishment with cain , or a remove the ●r●gs with pharaoh , be not rash in cauto●ry , this being a legal , not a gospel expression , far from that request of creating a clean heart , which the iews compareth to the holy of holies , to solomon● throne , to moses●ables ●ables , and truly displays , that the wickednesse is done away , by the spiri●s inhabiting , his resting therein , and writting thereupon , the doctrine of pardon and remission ; provyding the man seperate himself from an untoward generation acts 2.40 . it 's said the spirit sat upon each of them , in which it differs , from that unclean spirit , that goeth about , compassing the earth to and fro , seeking rest , but findeth none , whereas holinesse is pacifique serene , tranquilling , consolidating , the heart in which he dwels , makeing it calm in it self , and causing quietnesse towards all others , condemning ambition , covetousnesse , hatred , envy , vanity , and what ever els , tends to the churches disturbance ; in which the spirit rests , sitting in it , as upon a throne purposing to reign , as on a tribunal , resolving to judge , as on a chair purposing to instruct , for all which , in all ages to come , he represented his undertakeing , on this day , establishing himself upon the apostles heads , as by fire , clearing them from the rust of errour , the filth of corruption , that as patterns , as well as preachers , they might be ex●mples of sanctity to their own generation , and give infallible rules for obtaining happinesse unto all posterity for ever . compvnction of heart and remission of sin , are both from the spirit of god , and is that new wine which shall only be put in the new bottles of a regenerated soul , whereby they shal do , and speak , as the spirit shall prompt them , i had almost said , as the spirit give them utterance , as here the apostles : for we find , the whole house was filled with the rushing wind , the majesty of the holy ghost , excluding all in-maets , and though each apostle , had the sanctifyed operation of the spirit , filling every angle and corner of the soul , as the understanding with faith , the will with love ; and that sin or devil might be exiled , the hands with promptitude , the feet with solicitude , the eyes with modesty , the tongue with eloquence , the whole man with prudence , the faculty concupiscible being filled with good , the irascible with courage , the rational with verity , though they had all gifts and were all filled , yet they spake as the spirit gave them utterance , some had five , others had two talents and s. paul abounded , and spake with tongues more then they all : whereby he who expects the gifts bestowed unto all , ought not to caresse himself , or hug , and embrace himself in the deceiving hopes of a rich , ample , and perfect possession of the spirit here , but rest satisfied with his gift , and with being one of the eleven , not envying peters singularity , ( for he is particularly spoken of ) and eminency , since a pinnace , a small yaught , shall land as wel as a great ship , with full sail , under the conduct and flag of the admiral . vpon the coast of the whit-sea , there is a cap called pentecost ; and somewhat east of that , there is another called bonae fortunae ( q d. ) good-luck , let this day be any mans pentecost , a time of gathering in , that is , of heeding the law , offering the first fruits of strength unto the lord ( as the jews did this day of their corn ) it shall , as godlinesse , ( hath the promise ) enrich both for heaven , and earth , doing good to him , and not evill all the days of his life , by ( pardon the alteration of the coast and similitude ) giving him a trade wind for the port of his desired rest . in this last age , we are not to look for miracles , by a sensible feeling of the rite , or significant ceremony here used , yet still christ breaths on the elect , enlargeing to that degree their bowels of love , that they ●hew him always their faces , being averse neither to his doctrine , nor to his crosse , yet forget not , that he ascended before the mighty strong wind blew in upon them ; and that there may be no mistake , there are some ●pon whom the spirit comes never , being ●eft in the ignorance of nature , coldnesse of the earth , rawnesse of the flesh ; there are o●hers upon whom he comes , but abides not , ●lowing only upon them , and no more , heats ●hem indeed , but as warm water , they are ●older soon after : he washeth them , yet afterward they go to the puddle , and are offensive ●s before ; to others he cometh , and abideth ●itteth upon them , liveth in them , fills them outwardly , with heavenly ardor , celestial ●eat , and by fire from above , causes them seem ●peaking seraphims , and inwardly with wis●ome , understanding , knowledge in the ●eepnesse whereof , they may be stiled che●ubims , yea gods in the liknesse of men , and ●hose fiery ones too , this was for the apostles . bvt alas we see not those signs to passe ●he fiery tongues of too many in this age at●nded with smoak and brimstone , the known fewel of hel flames , it is but one of a citty and two of a trib , in whom we see the love of god ( an evidence of the spirit ) which is known chiefly by the loveing of man , who being ready for good works to both , and patient in suffering and enduring evill from both , and makeing progresse from one degree of vertue to another , not falling back into perdition , in the sight of either , this is for us unto whom the disciples are as lights , after they received the promise of the father , as a gift from iesus in his triumphant chariot , the right hand of the father , the captain of our salvation haveing led captivity captive , giveing gifts to men , to those then , to us now , more dureable treasures , then those offered by the roman conquerors of old , as sanctity in fire , purity in wind , eloqution in tongues that a hebrew man might in roman oratory , and with attick eloquence , publish salvation to the respective people , and even perswade and reason them by the spirit into everlasting blesse . i say by the spirit , for unlesse he signifie unto the heart , the preaching in the air wil little avail , neither shal ever he be oraly instructed , for laying aside the weight that so easely besets , whose mind by the spirit is not perfectly anointed , for discovering the reward designed for observers of the law , he being the principale master , clearing the memory , refining the reason , inclining the will : by the first , alwayes minding us of god ; by the second , directing how to apply him for our good , & because to him that knoweth his masters will , and doth it not , there are appointed double strips : by the third he sweetly , willingly , and powerfully , draws us to the practise of the good we know , for our souls sake , and by the mercy of iesus , and by the fellowship of the spirit , and this alwayes , for tongues being the organ of expressing words , manifests the perpetuity of the things heard , which as by fire , are to be engraven , and melted into their head and heart , for their subsistance in them who are sanctified , as is published , in the multitude of converts ; their joy , their union , their increase , though under persecution . after the disciples return from olivet we find them enter into an upper roome , continuing in prayer , by some learned , thought to be the place where our saviour instituted the blessed sacrament of his body , confirmed thomas in the faith of the resurrection , and where the holy ghost came down in fire upon this day ; and was ( as antiquity records ) the church and synod-house of the apostles , in ierusalem , called coenaculum sion , being first hallowed by our lords supper , and consecrate by other appearances for holy use , and service , a church being builded thereupon , called the church of sion , on the top of the mount whereof , there yet remaineth some reliques , confirming the history ▪ and tradition . in this place , the multitude of believers , about an hundreth and twentie ; some of them possibly of our saviours own kinred , converts , and acquaintance in jerusalem , mett & prayed for the election of mathias : at which time surely god loved the gates of sion more then all the dwellings in ierusalem , his foundation being in this holy mount , 87. psal. 1.2 . here was mary the mother of jesus , & it may be martha , mary & lazarus ; who ever they were they continued in one accord , in prayer , acts , 1.14 . for if men give bread when their children importunatly ask from them , and afectionatly being at peace among themselves ; how much more shall our heavenly father , give the spirit to such who call for him ? especially if in sound faith , upright heart , chast bosoms , holy groanings , innocent thinkings , with unwearied solicitings ? which unweariedness , is intimated in the words they continued , the fire of the spirit , burning up the stinging , wither'd nettles of contention , the thorns of worldly cares , the heath or heather of ●●ars and dejectments , opening the ground of soul and spirit , for the seed of the good husband man , that they might be inriched with , ●nd bring forth fruit meet for repentance and ●mendment of life ; blowing away , as with wind , the sandy van●ty of self-conceit and opinion , hindring growth in grace and knowledge , and all triviall trash , sordidness , being either burned , or scattered , while the world is sataniz'd by lust , continuing in gluttony , drunkenness , excess , wantoness and pride , these continue in prayer , peace , and expecting the promise , in high and ●ervent love ; for the spirit came down , and filled the house where they were sitting , that is , in quietness together , iniquity , passionatness , talkativenesse , itch of disputing about words , which gender strif , contention and debate , the holy ghost purposeng eternaly to be estranged from . that being known to them , and of us to be heeded , the spirit expresseth more then once , after the ascension , that the multitude met together in one accord , sueing for the acomplishment of the promise , which in few dayes , that is ten , they received , haveing asked with the mouth , for they prayed ; with the heart , for being heavenly endowed , they wen● no more a fishing , but about the fullfilling of the scripture , judas being gone to his own place . they were in ierusalem likewise , which is by interpretation a city of peace , being commanded not to depart thence untill they received the promise of the father , acts 1.4 . christ purposing to glorifie his ascension , yea all his actings , with the greater splendour ; for there was his greatest humiliation , the greatest powring forth of his blood , the lowest bowing down of his head , there at the pasover , in sight of the nations , did his soul fly upward into paradise , leaving a naked body in the hands of the souldiers : and there again was his greatest exaltation , pouring forth his spirit at the feast of pentecost , upon his despised associats , the firstlings of whose conversion by his power , whom the rulers had slain , but fifty days before in that same city , not only reviveing his memory , proveing his innocency , but convincing their auditors , the inhabitants of bloodinesse and sinfulnesse ; they thereby becomming adorers of the cross , manageing the vertue and merits thereof , in gratifying the father , that is , glorifying and pleasing god , by rejoycing because of , and in , the same , and of its extension unto all the world , the iew rejoycing in his own pardon , for crucifying the lord of glory ; the gentile being glad , in partaking of that salvation which was from the iews , ioh. 4.22 . both now understanding the prophet in his out of zion shall go forth the law , isa. 2.3 . and whence can it come fitter ? since it s a law making peace , then from ierusalem , a vision of peace , where christ the prince of peace , said once , peace be unto you , and again , peace be unto you , joh. 20.21 . that is , as i have found you in peace , i leave you in peace ; and abiding in peace , the spirit of peace shall abide with you : for which , receive ye the holy ghost . the trumpets of the temple sounded every morning at the opening of the gates , for assembling the devout unto divine service ; the spirit being breathed upon the apostles here , keep'd them together , untill the sound of a mighty winde alar●m'd them , and prepared them for more ample manifestation of his appearance ; and surely what the trumpet did , our bells doth now , each ting and toll , saying , gather your selves together , joel 2.2 . and though gathering by many be not regarded , and by severall reasoned and printed against ; yet our falling from the shadow of religious deportment , in shutting our ears against such solemne invitations to our churches , hath not had among us , such alluring mercies , such beamings of heavens acceptance , such self-denying , and sin-subduing characters , such warme breathings of ghostly consolations , nor such examples , impulses , to purity and good works ; but that yet we should go up to the house of the lord , and call upon his name with the remnant that are left . ovr fiery tongues against assemblies , and the masters thereof , being indeed such , that is , fiery , rather then like as fire ; god by them being dishonoured , and the multitude of the nations enforced to conclude there from , that mystically we be drunk with the wine of astonishment and spirit of giddinesse , having a knack of cursing , what ever we see contrary to our intentions , though urgently sought by us , or wishedly endeavoured ; for what ever providence doth with us , though , it may be , in the main conform to our prayers and fasts ▪ yet in the end we pray and fast , yea curse and ly against it , since it is so well known , the gall which now imbitters our lives , even to separation ; is no other then that same gall ▪ that hath disrelished our former enjoyments : our disquiet proceeding not so much from this or that object , as from our heeding the devil , who is come down , yea invited down amongst us , having great wrath ; so that in some meetings , there is , it may be , a mighty rushing wind , and the sound of that throughout the land ; but our sitting , that is , our abideing in that harmonious concord , peace , and love , attested as a badge of the spirits future coming , not being seen ▪ its fallacious to inferre the possession of holinesse , though they should speak with tongues and prophesie . oft did the holy ghost appear ▪ but never in the shape of a ravening beast , or bird of prey ; oyle is soft , a dove is not invective , and the fire that came down at pentecost , was without smoak ; for that hurts the eyes , and likewise without natural heat , for it sindged not a hair of the head , neither did the smell of fire passe on the apostles ; it being but like fire , an element in which god had oft appeared , as to moses , to elias ; the nature of it being adapt to signifie the operation of the spirit within these men for their own good , and benefiteing of others : which ardently they pursued , prudently instructing , and by grace infusing in others , their own acqui●'d , and infused perfections , as by fire , melting the hard heart , inlightning the ignorant , cleansing as from rust the idle and sluggish soul , heating all through the love of ascending towards heaven ; which love as oyle , keepeth always aloft , and without mixing it self with the affecting of things here below , they being cast out , as by a sink and not to be heeded , that is , beloved , for nauseating the soul , which by the pledge , or troth here received as by a ring , hath betrothed it self purely unto god. hence , we may pronounce their piety , but formality , and shall be more confounding , then flat atheisme , who obtruds upon the world , their rough hands , enflamed cheeks , tearing nailes , their pilfring humour , their slandering tongue to be constituent parts of those multiplicated gifts , effused and shed abroad upon their heart by that spirit which descended in these dayes ; the pernicity whereof to discover , would long detain us from our port ; but that of our saviour , detects the insolence , by their fruits ye shall know them , matth. ● . 16 . rapaciousness , and blood-thirstinesse , being equally remote from the soul of him in whom the holy ghost dwells , as are the contentions and blasphemies of hell , and the joyes , concord and peace in the highest heavens . svch who expect visits from great men , fits their houses for reception , possibly by perfuming pots ; the disciples prepared for the spirit by vnion , prayer and love : embrace the pattern , imitate the coppy with repeated acts of incense-like mortification of lust , prejudice , animositie , or whatsoever savours of such nastinesse ; using in opposition to these , the strowings with the sweet herbs of brotherly kindnesse , meeknesse , patience , charity , and love to god : the house ( i should say the soul ) thus scented , is disposed for his admission ; he loving purity , and religious cleanlinesse , being the only delectable property , he pursueth and expecteth . the church is said to have doves eyes , cant. 4.1 . and the dove is both a sociable and harmlesse creature , refusing to nest in that cote where rottennesse , or stench , breeds annoyance ; being delighted with that house most which is furnished with glasses , the bird delighting in her own shadow , and rejoycing to behold it , even in water : the doves eyes indeed , properly unsolds the chastity of the church , looking only upon her beloved as a true turtle , and her not following strange lovers ; but the other known properties of that fowle , countercharms the witchcraft-like enchantments that are in this age , men caressing , that is , hugging themselves in a whimsical solitude ; not desiring to have a discovery of themselves , unto themselves , least they should relinquish their imbib'd opinions , falsely called a principle , and say , o! who shall deliver us ? flying from contrived-for-disturbance , or tenets of separation , as from filth and ordure , in which alone the unclean spirit keepeth , because there only he findeth rest . when the world was sou●ed , or ( so to speak ) under the pickle of the deluge ; the dove alone gave intelligence of the waters abatement , not by a bramble , but by an olive branch : so untill the waters of contrition flow for our former defilements , unchristian-like temperaments , ( which as raw blood putrifies yet the body of our kingdoms , ) it is not to be expected , the comforter from the fa●her and the son shall intimate unto us , that our sins are forgiven , or that in christ we have got the victory : testifying the truth thereof , by the olive branch of refreshing comforts , antedateing heavens felicity in the infallibility and certainty of its possession , peace with god , being certainly deduceible therefrom : whereas contrairily by our tearing and devouring one another , its easie to prognosticate what the result of our lives shall be , and whereunto the issues of our death shall tend , if we persevere in discord , the horoscope of the litigious , discovering his being born in satan ; the scheme manifests his rest ( pardon the irony , ) shall be with him ; which even his spirit attests in the pangs of a tortured , and disturbed breast , so that within us , we have either way a witnesse of our blesse or misery , whereby our condemnation is the more intollerable ; if we do not our own businesse and study to be quiet , living in love and peace , that the god and spirit of peace and love may be with us . how oft in the history of the ascension and of the holy ghosts descension , ( to harp once more upon this string ) have we these words , they met with one accord ? and no where besides ; shewing , that in opposition to that quarrelsome life , to those frequent disputeings among the apostles and disciples and censurings one of another , they formerly had offended in ; now they unanimously agree in a brotherly harmony , being united though numerous , as one body by the cement of the spirit through the gospel ; there being no intimation in the sacred history of any reflection of the disciples to the converts , or of the converts to them , or of any one towards another , about any miscarriage , whereof aforetime they might be , or had really been guilty of , their life answering the law ; for it was the pentecost in ordinary fiftie days from the pasch , that these things were done , and the fiftieth year also ; and so the year of jubilee , a time of releasment for servants , lands , debts , of rest , and proclaimed with great joy , levit. 25. figuring that delight christianity hath obtained under the full deliverance christ hath purchased for his people ; freeing them not only from the pedantry of the law , and burthensome rites thereof , but restored them to their former priviledges with god ; the exceedingness whereof is figured in this , that there passed twenty nine jubilees betwixt ioshua and christ , the gospel abridging the laws authority , and hastning the acceptable time , the year of great deliverance , luk. 4.18 . the pasch by christs death is antiquated and outdated , it was expedient also , to abolish both pentecost and jubilee ; for having procured a plenary remission from sin , we as freed from its bondage , are now to rejoyce in the lord alway , the jubilee being proclaimed upon the day of expiation which was a day of sadnesse , grief and sorrow for the offences of the whole year , that in the midst of trouble they might remember joy ; and we having liberty by the resurrection , who before were sold ; and gifts by his ascention , who before were poor , presenting himself as the first fruits , ( being first born from the dead ) before the father , for obtaining a blessing on the crop , or race of mankind ( which the jews did at pentecost ) therefore let us pray , for fulfilling of the pentecost feast , in having sin remitted , the curse from the earth removed , and the iubilee rite also , in having the liberty of the sons of god , the legal ceremonies evanishing , a clearer manifestation of things , and mysteries are under evangelical dispensation , sprinkling with water , being now repentance ; washing with water , baptizeing with the holy ghost , and sacrificing of bullocks , goats , and lambs ; for expiating sin is that superlative sacrifice of iesus death , an offering for the sins of the whole world ; he being that lamb of god which taketh them away , by whose strips it is healed , and by whose blood it is made white ; which the very garments of the neophti , or new converts of old , upon this day worn , emblematically discover'd , being cloathed in whit , insinuating sanctity , purity , harmlesnesse and pe●ceablenesse : whence the day is called whit-sunday , or with the saxon , wied ( i. e. ) that is sacred , or holy sunday . let this generation pretend to what degree of sanctity it please , to fear god , to eschew evil , to honour all men , to do violence to no man , to do good ; and in all these to persevere , is the alone mean to be cloathed in white , the proper habit of that citizen , which is of ierusalem above : unto which all his acts must quadrat of what kind soeever , least the spirit be blasphemed through his impertinencies . following that heroe , peter king of aragon , who gave a glob , representing the earth , a crown surmounting that , signifying soveraignity , that overlaid by a scepter , typifying the application of law according to merit , over all a dove in a glory emblemating the holy ghost , circumscribed with this device , te gubernatore , , ( i e. ) by thy direction : all things being done within the empire of the christians jurisdiction thus ; religion shall not be used as talque ( shining over glasse cases , ) to hide the rottennesse , worm-eating , and mothinesse in the frame of many mens conversation ; neither shall their talk so amuse the vulgar and undescerning , as to cause a sigh , a long prayer , the nameing of god , and conscience , cover the ●ickednesse of practises , as to let it passe without abhorrence of their hypocrisies , or censuring their ( ●ick-nam'd holy ) profession , as too frequently they do to the defaming of that which our devout ancestors , called zeal , piety and religion ; accounting honesty in the second table , one genuine character , clearing mens observance of the first , wanting the brazen-fore head , now boasted of in some professors , where holinesse is divorced from peace ; no sacrifice sermons , or prayer so pure as those which are mingled with the blood of men , who gainsay the principles of a few ; by blood , is not barely to be understood , that physical thing so called ; but the curses , lyes , untrue reports , slanders , calumnies , with which the services of formalists , and pretenders , are maliciously , sinfully , scandalously , and madly interwoven . that french king , henry the third , having been upon this day , by the diet of poland elected their king , did in memory ●hereof institute an order , called knights ●f the holy ghost , their habit ha●ing many black and white ornaments therein ; ●nd in a golden collar , within the center of ● cross was the effigies of a dove , umbrage●ng that blessed spirit : it is lawful to attempt , ●ea honourable to design high atcheifmen●s , if within the verge of our capacity , power , or calling : and to whet my weapon at this philistines forge , how strenuously hath the ancient saints endeavoured to cause the days , and places , whereon and wherein they have been honoured with mercies , blessings or visions to be remarked , as abraham in beersheba , gen. 21.33 . or iacob in bethel , and mordecai at purim ? this hath been a day of glad tydings , wherein by tongues , the organ of eloquence , utterance and acclamation , god hath testified mans endowment with the gifts of holynesse , and given instances of gracious acceptance for humble penitents , possitively deduced without much scruple , from the apostles teaching , and the murtherers repenting , sorrowing , believing , rejoycing : whence it is consequential , that if we reflect upon the blacknesse of our tongues , in our clamours , bawlings against christ , his word , his instituts , his servants as if they were not worthy to be , or fit to live ; walking in god-like or dove-like innocence , invested with the white robe of love and meeknesse , adequat and cut out for the elect of god , col. 3.12 . we shall have the honour of all gods saints , being elected kings , to reigne over lusts , hell and death , by being from this day forward filled as was stephen with the holy spirit , filled with all knowledge , evidenced when with the romans we are full of all goodness , rom. 15.14 . glory be to the father , and to the son , and to the holy ghost . finis . errata ●ie corrige . the china printers having by their art , exim'd themselves only from possibility of errour ; the best in europe , yet pleads guilty of mistakes : here are some capitall ones marked , others being remitted to the readers charity and correction . page 6. l. 7. read holding , p. 37. l. 6. r. be in time p. 40. l. 12. r. enflame to p. 64. l. 25. r. that , by that , p. 69. l. 22. r. not gratified p. 70. l. 22. r. quadrat . p. 86. l. 24. r. leaning . p. 89. l. 12. is not , p. 204. l. 20. r. endeth , p. 213. l. 12. r. moulting , p. 240. l. 19. r. viants . mr. vvill. annand his mysterium pietatis . the combat betvveene christ and the diuell displayed: or a commentarie vpon the temptations of christ: preached in cambridge by that reuerend and iudicious diuine m. william perkins satans sophistrie answered by our saviour christ perkins, william, 1558-1602. 1606 approx. 315 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09463 stc 19748 estc s115736 99850954 99850954 16197 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09463) transcribed from: (early english books online ; image set 16197) images scanned from microfilm: (early english books, 1475-1640 ; 1213:6, 1492:6d) the combat betvveene christ and the diuell displayed: or a commentarie vpon the temptations of christ: preached in cambridge by that reuerend and iudicious diuine m. william perkins satans sophistrie answered by our saviour christ perkins, william, 1558-1602. pierson, thomas, ca. 1570-1633. the second edition [8], 54, [6] p. printed by melchisedech bradwood for e. e[dgar] and are to be solde [by cuthbert burby] in pauls church-yard at the signe of the swan, london : anno 1606. originally published in 1604 as: satans sophistrie answered by our saviour christ. publisher's and bookseller's names from stc. running title reads: the combate betweene christ and the diuell. includes index and a table. usually bound with his "works", 1605. identified as part of stc 19648 on umi microfilm reel 1492. reproductions of 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some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -temptation -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the combat betweene christ and the diuell displayed : or a commentarie vpon the temptations of christ : preached in cambridge by that reuerend and iudicious diuine m. william perkins . the second edition much enlarged by a more perfect copie , at the request of m. perkins executors , by tho. pierson preacher of gods word . hereunto is prefixed an analysis or generall view of this combat : and a twofolde table added : one of places of scripture ; the other of speciall points to be obserued . rom . 16. 20. the god of peace shall tread satan vnder your feet shortly . lvk. 22. 28. 29. you are they which haue continued with me in my temptations : therefore i appoint vnto you a kingdome euen as my father hath appointed vnto me . london printed by melchisedech bradwood for e. e. and are to be solde in pauls church-yard at the signe of the swan . anno 1606. to the right honovrable sir william russell , l. russell , baron of thornhaugh ; with the vertuous lady his wife , grace and peace . vpon that strange a battel in heauen , betweene michael b the great prince , and satan that olde serpent , was heard a loud voice sounding foorth ioy and woe : ioy to the heauens and to them that dwell therein : because c the accuser of the brethren is cast out thence : but woe to the inhabitants of the earth and of the sea , ( that is , to the sonnes of men in this vale of teares ) for the diuell is come downe vnto them with great wrath , knowing that he hath but a short time . in this voice ( right honourable ) are two things affirmed , touching satans ▪ first , that his casting out of heauen is ioifull to the saints ; next that his comming downe on earth is wofull vnto men . is the matter of our woe , ioy to the saints ? nothing lesse ; but that the diuell might be knowen to be an euill guest where euer he comes , the heauens doe reioice for his departure , and sea and earth ought to mourne for his approaching ; so that he is , or at leastwise ought to be , no where welcome , except it be in hell ; and all such persons may well perceiue themselues , not heauenlie but plainly hellish minded , as giue more kinde welcome vnto satan in their cheerefull practise of the works of darkenesse , then they do vnto iesus christ , who d knockes at the doore of their hearts promising to come in and suppe with them , if they will heare his voice and open vnto him . but what do the heauens gaine by satans casting downe ? and how doth his descending to the earth work man such wo ? ans. for heauens gain , e they are wel rid of the malitious accuser of the brethrē . who would know more , must striue to get to heauen , and if more be needfull , there his information shal be certaine . as for mans woe by satans company here on earth , who so doubts heerof , may well suspect himselfe to haue already receiued of him that deadly hurt , in blindnesse of minde and hardnesse of heart , whereof none saue iesus christ the good physitian of our soules , by the f eie-salue , and g anointing of his spirit , can worke the cure . is it not wofull to the flockes and to the heards , when rauenous beasts do frequent their pastures ? then wo to man because of satan : for the perill of the lambe from the woolfe ; of the kid from the leopard ; of the fat beast from the lion ; and of the sucking child from the aspe , is nothing comparable to the danger of man from this olde serpent , who in craft and cruelty , yea in euery hurtfull property goes beyond them all . other deuouring creatures keepe their circuites and obserue their times ; they are sometime weary , and not alwaies hungry ; some are vnfit for the darke , and others afraid of the light , whereby their sillie pray gets some respite : but satan is a prince e of the darknesse of this world , who yet for his aduantage i can transforme himselfe into an angel of light , so as the day and night are to him both alike for the working of our woe : he is euer greedy , and neuer weary , and therefore alwaies seeking ; and if wee dreame of any restraint to him for time or place we deceiue our selues , for he was a k murtherer from the beginning , and so will continue till time shall be no more ; and he m compasseth the whole earth walking in it to and fro , euen n like a roaring lion , seeking whom he may deuoure . with other creatures wo is ended , when the pray is once deuoured ; but to satans pray it is not so , for vnlesse his snare be broken and they deliuered in this life , their woe continues easelesse , endlesse and remedilesse after naturall death . indeed the naturall man doth not perceiue that working of satan which doth procure his woe ; it may be he hath seene the plaiers and the painters diuels , some blacke horned monster with broad eies , crooked clawes or clouen feet ; and till some such thing appeare vnto him , he neuer feareth hurt by satan : little doth he thinke that ignorance in the scriptures , neglect of gods worship , profaning gods sabbaths , with greedy affecting the wealth , pompe , and pleasures of this world doe giue aduantage vnto satan against his soule ; and therefore while the matters of this life do answer his desire , he can sing to himselfe this pleasant requiem ; o soule , soule take thy rest . but our voice from heauen cries woe to all such inhabitants of the earth because of satan ; for they are of this world , and he is p their prince , and their q god , who hauing blinded their minds , r worketh in their hearts , and so keepes them sure in his possession : indeed like a seeming friend he suffereth all s things to be in peace ; but woefull peace , like to absalons wine which he gaue to ammon , that t when his heart was most merrie therewith , his least suspected deadlie wound might light vpon him . euerie one u by nature is the childe of wrath , and so of himselfe ful of all miserie ; but mercilesse satan seekes the increase heerof , by causing the root of mans corruption to spread foorth the branches of all transgressions : indeed he is not the beginner of euery sinne , for much impiety flows from mans inbred impurity ; yet so sure a friend is satan to corruption in the workes of darkenesse , that if nature doe but stretch foorth the hand , satan will thrust at the elbow : doth caine hate abel ? then will satan bring this hatred from the heart to the hand , and cause x caine to kill abel : is iudas couetous ? then wil satan for the satisfying of that desire a make him traiterous : let him find but a sparkle , he will soone kindle it to a flame ; so that wofull is his comming to all naturall men . but doth the child of god escape his hands ? no verily ; satan is a professed deadly foe to all such , he is their b aduersarie and c accuser : that which should procure them good he seekes to hinder ; and what euer may worke them woe , he will be sure to further : if they fall into sinne , he seekes to bring them to despaire ; and when they endeuour to do good , he moues them to be proud : they are no sooner conuerted to the lord , but he hath some d elymas to turne them backe to the world : and though they stand against that assault , yet he will pursue them still , by troubles without and terrours within ; by raging foes , and flattering friends ; so as in regard of satan aduantaged by their flesh and his world , they shall find this to bee true , e while their flesh is vpon them , they shal be sorrowfull ; and while their soules be in them they shall mourne : satan is a mightie f prince , and a wilie g serpent , and if either force or fraud may worke them woe , no child of god shall escape his hands ; he spared not the greene tree , what then will he do to the dry ? but is there no remedy to man for all this woe that comes by satan ? yes , blessed be our god who hath not left vs for a praie vnto his teeth , but to shew the exceeding riches of his grace and loue to the world , h hath giuen his onlie begotten sonne to be our prince and our deliuerer ; who in no sort i tooke the angels , but the seede of abraham : and because they were i partakers of flesh and bloud , he himself took part with them , that hee might destroy through death him that had the power of death , that is , the diuel . for the euidence and application of which deliuerance , he hath ordained in his church an holy ministery , whereby naturall men are brought k from darknesse vnto light , and from the power of satan to himselfe ; and his owne children doe l grow vp into christ their head , and be edified m in their most holie faith , through n which they are kept by the power of god vnto saluation . yet we must so conceiue of this deliuerance , that as israel being brought out of egypt , was not presently setled in the land of canaan , but for the space of forty yeares was exercised with sundry temptations in a barren and drie wildernesse , where they met with o fierie serpents , and were encountred with many and strong enemies , who sought to debarre them from the promised land : so the children of god , though redeemed by christ , are not presently translated from the bondage of corruption , to the full inheritance of perfect glory in the heauens ; but must passe through this vale of teares , and in the wildernesse of this world meete with that crooked serpent the diuell who will seeke to stinge their soules to death , and also stirre vp many an p amelec to entrap them in the way , that either through disobedience or vnbeliefe they may be depriued of their heauenly canaan . true it is , this match is farre vnequall , for flesh and bloud to fight against spirituall powers ; yet heere is comfort , that we haue him for our captaine who in his q deepest humility spoiled our strongest aduersary , and is now r crowned with glorie and honour , being highlie exalted s far aboue all might and domination at his fathers right hand , where he t must reigne till he hath put all his enemies vnder his feet ; yea till he hath u troden satan vnder the feete of all his members : only this he requireth that we should bee valiant and x quit our selues like men in the power of his might , knowing that the battel is the lords , and so the victory sure before we strike a stroke . now for the manner of our fight ( a matter indeed of great moment , because a y smooth stone out of dauids sling wil foile to the ground great goliah ) wee haue in this combate between christ and the diuell , so pregnant direction set before vs , that vnlesse wee doe wilfully shut our eies against the light , in this behalfe wee cannot be ignorant of our duty : z whatsoeuer was written aforetime was written for our learning ; and therefore the recording of this combate is as much from christ to euery christian , as the speach of gideon to his souldiers , a looke on me and doe likewise ; euen as idoe , soe do ye ; for christ left himselfe an example that we should follow his steps , though not in his miraculous fast , yet in his couragious fight against sinne . the view heereof hath formerly beene presented to your honors , by master robert hill , bachelor of diuinity , vnder this title , satans sophistrie answered by our sauior christ. and now at the intreaty of m. perkins executors , i have published it againe ; yet vnder a new title , and more large almost by one third part . mine endeuour hath beene that this poore orphane might imitate his brethren , who were the messengers of loue vnto our church , while their happy father liued among vs. what is wanting heerein , or may deserue a iust reproofe i willingly take to my self , me me adsum qui feci-&c . what i haue beene able to doe , i humbly commend to the church of god vnder your honourable protection . if heerein i seeme presumptuous , because i am vnknowen vnto you , i humbly craue this fauourable construction ; that i chose rather by presuming to wrong my selfe , then to alienate this booke from your honours , who had right heereto by former dedication . when your honourable imployments in time past required your wisedome and courage , for the iust defence of our soueraignes right , i make no question , but as well the messengers of victory ouer rebels , as the counsellers of peace , were alwaies welcome to your honour : why then should i doubt , whether this ensuing display , being as wel a counseller of peace with god , as an herauld of triumph through christ ouer satan , the arch-enemy of our soules , will be gratefull vnto you , who haue learned long since , that whosoeuer will keepe a good conscience towards god or man must endure manie a conflict with satan ? now that god of peace who is able to doe exceeding abundantly aboue all that wee can aske or thinke , graunt vnto your honours according to the riches of his mercy , so to fight the good fight of faith on earth , that you may receiue the crowne of glorie in heauen . cambridge , emmanuel colledge , 25. of iune . 1606. your honours in the lord to be commanded , tho. pierson . to the right honorable sir william rvssell , lord russell , baron of thornhaugh , yoonger sonne to that most christian and honourable earle , fravncis earle of bedford ; with the vertuous lady his wife , grace and peace . right honorable , as iohn the baptist was in one desert , so our sauiour christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . iohn was with some men , christ with none ; iohn was with wilde men , christ with wild beasts ; iohn was preaching , christ praying ; iohn was baptizing , christ fighting ; iohn was feeding , christ fasting ; iohn was encountring with diuels incarnate , christ did encounter with the prince of those diuels . from iohn preaching in the desert , learne wee diligence in our callings : from christ tempted in the desert , see we troubles at our calling : a many are the troubles of the righteous , but the lord deliuereth them out of all . if it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt christ and the diuell . and as for christ iesus , you shall see him fasting , fighting , conquering . fasting and an hungry , to shew he was man : fighting and encountring , to shew he was messiah ; and conquering and triumphing , to shew he was god. and as for the diuell , you shall see him obiecting , answering , flying . obiecting , that b christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . in christs temptations , we see the estate of the e church ; in satans assault , we see his malice to the f church , is christ tempted ? think it not strange if we fall into g temptations . for the griefe of the head , is the griefe of the h members : and the temptations of christ , shew the temptations of i christians . it is true of christ , that k by many tribulations he did enter into the kingdome of god : that l our high priest was consecrated by afflictions , that so he must suffer and enter into his m glory . he is no sooner borne into the world , but he is a hunted by herod ; baptized at iordan , b but satan sets on him ; a preacher for repentance , but the c scribes proscribe him ; to d worke miracles , but the pharises slander him . he is no sooner to suffer , but e the diuell assaults him ; apprehended , but the f iewes deliuer him ; deliuered , but g herod derides him ; derided , but h pilat condemnes him ; condemned , but the souldiers i abuse him . is he on the crosse ? the k people will not pity him : is he risen ? the high priests will l belie him . in a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . thus the life of christ was a warfare vpon earth , and the life of christians must be a warfare vpon earth . we liue heere in a sea of troubles : the sea is the world , the waues are calamities , the church is the ship , the anker is hope , the sailes are loue , the saints are passengers , the hauen is heauen , and christ is our pilot. when the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the church of god be without trials . we begin this voiage so soone as we are borne , and we must saile on till our dying daie . we doe reade in gods word of many kinds of temptations : god , satan , man , the world , and the flesh , are saide to tempt . god tempteth man to trie his obedience , satan tempteth man to make him disobedient : man doe tempt men to trie what is in them : and man tempteth god to trie what is in him . the world is a temper , to keepe man from god : and the flesh is a tempter , to bring man to the diuell : so god tempted abraham a in the offering of his son : satan b tempted iob in the losse of his goods : a c queene tempted salomon in trying his wisedome : men d tempted god by distrust in the desert : the world tempted domas , e when he forsooke the apostles : and the flesh tempted dauid , f when he fell by adultery . doth god tempt vs ? take heed of hypocrisie : doth satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt god ? take heed of inquiring : doth the world tempt man ? take heed of apostasie : doth the flesh tempt man ? take heed of carnalitie . but dowe so ? are we warie of these tempers ? no , we are not , and therefore we fall . we fall on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . when we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath beene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the tempter hath beene there . now of all other temptations , it pleaseth god to suffer his church to be tempted with afflictions . it is neuer free either from the sword of ishmael ; which is a a reuiling tongue : or the sword of esau , a b persecuting hand . neither was there yet euer christian man found , who had not his part in the cup of affliction . we must drinke of the c same cup our master did : d the disciple is not aboue his master . the reasons why god doth visit vs thus with afflictions , are : 1. to humble vs. 2. to weane vs. 3. to winnow vs. 4. to preuent vs. 5. to teach vs. 6. to enlighten vs. 7. to honour vs. 8. to cure vs. 9. to crowne vs. 10. to comfort vs. 11. to protect vs. 12. to adopt vs. and last of all , to teach and comfort others . to e humble vs , that we be not proud : f to weane vs , that we loue not his world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersity : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : to p protect vs , that he may guide vs by his angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . thus a christian mans diet is more sowre then sweet : his physicke is more alcës then hony : his life is more a pilgrimage then a progresse : and his death is more despised then honoured . this if men would thinke of before , afflictions would be as welcome to the soule of man , as d afflicted ruth was to the field of boaz. but because we looke not for them before they come , thinke not on gods doing when they are come , and doe desire to be happie both heere and hereafter ; therefore we can away with the name of naomi , but in no case would we be called e mara . we f see the sea , not the whale : the g egyptian , not the saluation : the h lious mouth , not him that stoppeth the lions mouth . if we could see god in our troubles , as i elisha did in his , then would we say : there are more with vs , then there are against vs. but because we doe not , therefore at euery assault of the assyrians , we say , as the seruant to k elishah did : alas master , what shall we doe ? and with the disciples : carest thou not master that we perish ? yet it is good for vs to suffer affliction : m blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the lord hath promised to them that loue him . it is a commanded by god , b practised by christ , c yeelded to by the saints , d assigned by gods prouidence , and good for vs ech way . we are gods e trees , we shall groe better by pruning : gods pomander , smell better by rubbing : gods spice , he more profitable by bruising : and gods conduits , we are the better by running . let vs suffer afflictions , they are f momentany in respect of time : g fauors , if we respect gods loue , and a meanes to bring vs to the kingdome of god. if they did consume vs , we might wish them an end : but they doe purge vs , let vs be content . they h are gods fan , we are gods wheat : they are gods boulter , we are gods meale : they are gods i flame , we are gods bush : they are gods k cords , we are gods sacrifice : they are gods fornace , we are gods gold . the wheat will not be good without the fan , nor the meale without the boulter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sonnes : punishments , not trials , if we be slaues . let vs then beare them , they l will haue an end : ioy m will follow : they n shew vs our weekenesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . by them we a learne to repent vs of sinne past , b to take heed of sinne present , and to foresee sinne to come . by them we c receiue gods spirit : d are like to christ : are acquainted e with godspower : haue f ioy in deliuerance : know benefit of prosterity : made more hardy to suffer : and g haue cause to practise many excellent vertues . they cause vs ( as one saith ) to seeke out gods promise : the promise to seeke faith : faith to seeke praier : and praier to finde god. h seeke , and yee shall finde : i call , and he will answer : k waite , and he will come . i am to write an epistle , i must not be long . iobs l messengers came not so fast on him : but iobs afflictions may come as fast vpon vs. hath dauid slain m a beare ? he shall encounter with a lion : hath he killed a lion ? n he must fight with goliah : hath he subdued goliah ? he must make a rode vpon the philistims : are the philistims conquered ? o saul wil assault him . remember dauids troubles , and feresee what may be our troubles . the more righteous we are , the more manifold are our troubles : and he better we are , the better we may indure them . but as our troubles are many , so are our deliuerances many god will deliuer vs out of all . he that deliuered p noah from the floud , q lot from sodome , r iacob from esau , s ioseph from potiphar , a moses from pharaoh , b israel from egypt , c dauid from saul , d eliah from achab , e elisha from the syrians , f naaman from his leprosie , g hezechiah from the plague , h the three children from the fire , i daniel from the lions , k ioseph from herod , the apostles l from the iewes , m and christ from the diuell : he , euen he will either deliuer vs from trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. he , n he hath promised to doe it , and he that hath promised , is able to do it . and this he doth sometimes by no meanes , sometimes by small meanes , sometimes by ordinary meanes , sometimes by extraordinarie , sometimes contrarie to all meanes . by no o meanes be cured a creeple at bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinary meanes he was brought from the pinnacle : t by meanes extraordinary he was prouided for in hunger : and contrarie to all meanes were the three children preserued in the fornace of fire . i haue good cause to thinke of gods gracious deliuerance , being my selfe deliuered from a great trouble . since the time i was vnkindly dismissed from my poore charge , where i would haue continued , if malice had not hindred me , i haue liued in an end of this city : dangerously in respect of the sicknesse ; poorely in regard of maintenance ; and painfully , in respect of my ministerie : yet till this time hath the lord deliuered me : and as paul said , a he will deliuer me , if that he see it be best for me . let man therefore b comfort himselfe in the lord : c after two daies he will reuiue vs , and the third day he will raise vs vp againe : d heauiensse may endure for a night , but ioy will come in the morning . e doubtlesse there is a reward for the righteous : verily , f god retaineth not his wrath for euer . could he ouercome the world , and can he not ouercome many troubles in the world ? yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on paules hand , and forthwith leaped off againe , so one trouble shall leape vpon the righteous , and anon leap off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sinnes . let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite and he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intended against vs. he is ouer vs by his prouidence , about vs by his angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his sonne . in him is our helpe , from him is our comfort , by him is our victory , and for him is our trouble . a in thee haue i trusted , saith a king : b who euer was confounded that trusted in the lord ▪ said a friend ? and as elkanah was to c hannah in stead of many sons , so god is to his in stead of many comforters . of other comforters , we may say as iob did of his frinds : d silly comforters are you all . they will leaue vs , as mice doe a ruinous house ▪ but the lord ( like e ruthe to naomi ) will neuer leaue vs , nor forsake vs , especially in the houre of death , f which is in remembrance bitter to great men : in that houre of death he will be with vs , and command his g angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may goe into glory , the other reserued in hope of like glorie , k and be made one day like vnto the glorious body of christ iesus . thus , right honorable , you haue seene the righteous in affliction ; as l israel was in babylon : and that the lord like m zorobabel is ready to deliuer them . though in troubles christs seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a giant refreshed with wine . he will rebuke the waues and winds of troubles and persecution , and they shall flie before him as sysera did before a debora , and the b philistims before ionathan and his seruant . and as christ asking the woman of her accuser she answered , there was none : so in the end aske a christian of his troubles , and he will say , there are none . c he is a buckler for our left hand , and a sword in our right : he is an helmet on our head , and harnesse for our body . we shall looke vpon troubles , as d israel did on the egyptians , as the e iewes did on goliah , and as the grecians did on hector , to triumph ouer them : and as the angell said to ioseph . f they are dead that sought the childs life ; so the spirit shall say to the afflicted , they are dead that did seek your life . a day of deliuerance , a yeere of iubile will come , and then g ioseph shall be out of prison , h iacob out of seruitude , and i iob shall lie no more in the dust of the earth : k let vs comfort our selues with these words . i haue exceeded an epistle , especially to such a small bocke . if the wals seeme too great for this city ; abundans cautela non no cet . it is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such workes wherein they haue beene either translators or ouerseers . it were infinit to instance this point . i am bolde to doe the like to your honour at this time . this copie it was brought vnto my hand , i haue conferred it with another , i haue persued it at the presse , i heard diuers of the sermons , i haue added nothing of mine owne : and i desire , that of those a many baskets full of most delicate diet , which this worthy man hath now left behind him , there may not so much as any one be lost . if any such come vnto my hand , surely they shall not be lost . by his life had i much comfort , and i will seeke to honour him after he is dead . i was twenty yeeres acquainted with him : i at his request made the first fruits of his labours to speake english. and now i am bold to present this his posthume to your patronage . your honorable nephew , his vertuous lady , your worthy sister , haue heeretofore accepted the labours of this man. if it shall please your good honor to do the like , this preface of mine shall remaine as a perpetuall testimony of my duty to you : and the booke following as fully armed against all such aduersaries as shall speake against it . the god of heauen , who hath made you honorable in your most honorable progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall rot . london , saint martins in the fields . ian. 12. 1604. your honours at commandement , robert hill , fellow of s. iohns coll. in cambridge . a generall view of the strange combate betweene our sauiour christ and satan . the description of this combate betweene christ and satan conteineth a preface or preparation , consisting of christs going forth to the place of combate , vers. 1. christs abode and conuersing in that place , vers. 2. the combat it selfe consisting of three great conflicts : first , tending to bring christ to vnbeliefe : and it consisteth of satans preparation thereto . vers. 3. the temptation in selfe , vers. 3. christes repulse thereof , vers. 4. second , tending to bring christ to presumption : conteining satans preparation , vers. 5. the assault or temptation , vers. 6. christs repulse and answer , vers. 7. third , tending to bring christ to idolatry : conteining satans preparation , vers. 8. the assault or temptation , vers. 9. christs repulse and answer , vers. 10. an happie issue and euent thereof , consisting of satans departing from christ , vers. 11. the angels ministring vnto christ , vers. 11. resist the diuell and he will flee : draw neere to god and he will draw neere to you . iam. 4. 7. 8. the true grace of faith enables vs to both : for 1. pet. 5. 9. whom resist stedfast in the faith . heb. 10. 22. let vs draw neere with a true heart in assurance of faith . the combate betweene christ and the divell expounded . mat. 4. 1. then was iesus led aside of the spirit into the wilderness to be tempted of the diuell . the eleuen first verses of this chapter do conteine a briefe description of christes tēptations , wherof i haue chosen to intreat , hauing formerly handled the doctrine of conscience , because all that endeuour either to get or keepe a good conscience , are most of all subiect to temptations : now here we haue the speciall temptations of the diuell wherewith he assaulted our sauiour christ , and in christs example the best way to auoid the same . this description consisteth of three distinct parts : first , a preface or preparation to a combate betweene christ and the diuell , vers . 1. 2. secondly , the combate or conflict it selfe , vers . 3. 4. 5. 6. 7. 8. 9. 10. thirdly , the issue or euent of this combate , vers . 11. i. part. the preparation to the combate hath two parts : first , christs going foorth to that place where the combate was to be fought , vers . 1. secondly , his abode & conuersing in that place , vers . 2. 1. christs going forth to the place is set out by sundry circumstances of the euangelists : as , the time when he went ; the authour of his going ; the maner how he went furnished ; the place whither he went ; and the end wherefore . i. circumstance . the time when christ went foorth to be tempted is noted in this word then : what time this was , we shall see in the end of the former chapter , where is set downe the baptisme of our sauiour christ by iohn in the riuer iordan ; as also the great honour and maiesty wherewith he was there renowmed : for it pleased christ for speciall end and purpose to be baptized , not as we are , to put off sinne , for he had none ; but to be ordained a mediatour for vs , that putting on our sin he might beare the burden thereof in our steed . againe in his baptisme he was distinctly proclaimed , the doctour of his church : for immediately thereupon , the holy ghost descended vpon him like a doue , and a voice came from heauen , saying , this is my welbeloued sonne in whom i am well pleased . now so soone as christ was thus solemnly inaugurated into his office , and proclaimed from heauen to be the sole doctor and prophet of gods church , euen then immediately without any delay was he driuen forth , as marke saith , chapt . 1. 12. the vse . in that christ is no sooner baptized , but he is presently tempted , we learne ; that all those who are truely baptized into christ must make account to be tempted , and prepare for a combat with the diuell , euen through the whole course of their liues : for if satan durst be so bolde as to encounter with christ iesus the head of the church after his baptisme , then doubtlesse he will not spare any of his members who are but weake & sinfull men . again , in baptisme a man giues vp his name vnto god , promising therein for euer to renounce all seruice to the diuell , the flesh and the world ; and contrariwise to beleeue in god , and to serue him ; and this vow being thus made , it is the will of god he should be tempted , that in the schoole of temptation he might learn to practise his baptisme . but here most men wil say , they neuer felt by experience in themselues the trueth of this doctrine ; for they haue not perceiued any such combate in themselues , though they haue bene baptized many yeres agone . answ. such men , whatsoeuer they be , haue indeed the outward baptisme of water , but they neuer yet receiued the inward baptisme of the spirit ; they weare christs liuery , but as yet they do seruice vnto satan ; and though they haue been made partakers of the seales of the couenant , yet still they abide within the kingdome of darkenesse ; for christ heere teacheth by his owne example , that all those who haue receiued the inward baptism of the spirit , whereby they haue effectually put off sinne , and put on the lord iesus , are as sure to be tempted by satan as himselfe was : therefore let such persons as neuer yet felt in themselues this spiritual conflict , now begin to reform their liues , and to performe their vow of baptisme , and they shal vndoubtedly find in themselues the truth of this doctrine , that all that are baptized into christ , shal be tempted of the diuell . so long as the children of israel continued vnder pharaos bondage , they were not pursued by his army ; but when they set their faces toward the land of canaan , then presently he makes after them , with all his might and malice ; euen so , while men liue in sinne and submit themselues to satans spirituall bondage , he will suffer all things to be in peace with them ; but if once they set their hearts on the heauenly canaan , and giue themselues syncerely to gods seruice , then will he with all his force pursue them , & meet them with armies of temptations to turne them backe into their olde way of sinne againe . the silly bird that is in the snare or vnder the net , so long as she lieth still feeles no harme ; but when she stirs & offers to get away , then begins her paine , and the more she striues , the more she finds her selfe ensnared : so fareth it with silly men , while they liue in sinne securely , they are not troubled with satans temptations ; but when they beginne to leaue their badde courses , and settle themselues to serue the lord , then presently the diuel seeks to spread his net to intangle them in his snare . the consideration whereof must teach vs , to watch and pray that we enter not into temptation ; and ( as paul saith ) to put on the whole armor of god , that we may be able to stand against the assaults of the diuell , ephes. 6. 11. secondly , in that our sauiour christ after his solemne inauguration into his mediatorship , was immediatly to go to be tempted ; we learn , that all those that are set apart by god to any speciall calling , euen at their verie entrance thereinto must looke for temptations . this befell the head , and therefore all the members must reckon for it . when moses was first called to be the guide and conducter of gods people out of egypt , a hauing slaine an egyptian in defence of one of his brethren , vpon knowledge of the fact he was fain to flie from pharaos court into the land of madian , and there to liue a shephers life for many yeres with his father in law iethro . and dauid was no sooner appointed by god to be king ouer his people israel , but b saul began to persecute him , and so continued all his dayes . and our sauiour christ , hauing called his apostles to their office of preaching his kingdome , c tooke them soone after to the sea , and there falling asleepe suffered their ship to be so tossed with waues in a great tempest , that they looked for nothing but present drowning , so as they cried out , master saue vs , we perish . and this the lord doth in great wisedome for the good of his children : first to teach them , that no man is able of himselfe , to carry himselfe in any acceptable course of his calling without gods speciall assistance and grace . secondly , to stir vp in them those good gifts and graces which he hath formerly bestowed on them ; as the feare of his name , the loue of his maiesty , the gifts of prayer , faith , patience , and many other which he would haue tried in the entrance of their callings , and exercised in the continuance therein vnto the end . thirdly , seeing christ begins his propheticall office of treaching his church , with temptations ; this should admonish all ministers of the word , that howsoeuer all gods people must prepare themselues against satans temptations , yet they must doe it aboue the rest ; for looke as in a pitched field , the enemy aimeth principally at the standerd-bearer ; euen so satan and his instruments , do among all gods people , bend their greatest forces against the ministers of christ which holde vp his scepter , and display his banner in the preaching of the gospel . when iehoshuah the high priest stood before the lord , satan stood at his right hand to resist him , zak. 3. 1. and when ahab went to fight against the king of syriah , satan became a lying spirit in the mouth of 400. prophets & mo , 1. king. 22. 22. this is that great red dragon , that with his taile drew downe the third part of the starres of heauen , that is , of the ministers and preachers of the word , and cast them to the earth , reuel . 12. 13. 4. this is he that desired to winnow the disciples as wheat , luk. 22. 31. and as the king of aram said of ahab , fight not against small nor great , but against the king of israel only , 1. king. 22. 31. so satan fighteth not against any so much as the prophets of israel , the ministers of the church . fourthly , in that christ is tempted before he go to preach , we learne that it is good and profitable for gods ministers to be exercised with temptations euen of satan himselfe , & that for sundry causes ; first , that they may know c what temptations meane ; secondly that they may d be the more able to minister helpe and comfort to those that are tempted ; thirdly to make them vnderstand the word of god aright ; for many places of scripture can not so well be vnderstood by bare study onely , as by temptations e therewithall ; and it is true which one sayth well , reading , meditation , prayer , and temptation , make a diuine . ii. circumstance the author or efficient cause of christes going foorth ; to wit , the holy ghost , noted in these words , was led by the spirit : the word led , in the originall signifieth thus much , that iesus was carried apart by the spirit ; which must not bee vnderstood of any locall transportation of his bodie from the riuer to the wildernesse , as a elias was caried from earth to heauen ; or as b philip was taken away from the eunuch , and carried to azotus ; but it was a motion of the holy ghost , wherewith christ was filled aboue measure and made willing to encounter with satan in that combat ; for so are the words by s. luke , c being full of the holy ghost hee returned from iordan , and was led by the spirit into the wildernesse , that is , by the inward motion and instinct of gods spirit ; againe , s. marke saying , d the spirit droue him into the wildernesse , giueth vs further to vnderstand , that this motion in christ from the spirit , was a peculiar motion , not forced or constrained , but voluntary , and yet very strong and effectuall . again , by the spirit here , is not meant the diuell or an euill spirit , but the holy spirit of god : he it was that moued christ to goe into the wildernesse ; so that the meaning is this ; after christ was baptized in iordan by iohn , hee willingly tooke his iourney into the wildernesse , being moued thereunto by a speciall and strong instinct of gods holy spirit , wherwith he was filled aboue measure . if any aske , how christ could be led by the spirit , seeing hee sends the spirit : answ. these two may well stand together : for christ must be considered two wayes ; first as man in the forme of a seruant ; secondly , as god , euen the sonne of god , yea god himselfe : now as christ was man , he was subiect to gods prouidēce , and so was led and guided by the holy ghost : but as he is god , he is not subiect to prouidēce , but is the author therof , and is not himselfe led or sent , but together with the father sendeth the spirit . the vse . in this circumstance we may obserue ; first the exceeding holinesse of christs manhood , in that he moued not from one place to another , without the speciall instinct and direction of the spirit of god. by which example we are taught to suffer our selues to be ordered and guided by the spirit of god in euery thing we take in hand , yea in all our thoughts , words and deeds ; for this is the true note of euery child of god to be led by the spirit , rom. 8. 14. where the apostle vseth the same word that s. luke doth speaking of this leading of our sauiour to be tempted : we must therefore labour to be of dauids disposition , to haue our harts pliable to all gods testimonies ; when god said , seek ye my face , dauids hart answered , i seeke thy face o lord , psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the holy ghost , for he teacheth and guideth men by the word . secondly , from this that christ was led vnto temptatiō by the spirit of god ; we learne , that temptations come not by chance , nor yet by the will and pleasure of the diuel only : for he could not touch iob , or ought he had till god e gaue him leaue ; nor enter into the heard of swine , till christ said , f go ; but temptations come by gods most iust permission , and not without his speciall prouidence & appointment . this combat of christ with satan was decreed of god by his speciall appointment in his eternall counsell . and therefore was christ led by the spirit to encounter with the diuell , that he might performe this one worke of a mediator , namely in temptation ouercome him , who by temptation ouercame all mankind . and as god appointed this combate of our sauiour , so hath he also ordained the temptations of euery christian and the circumstances thereof : the theater or place of this combat is this present euill world ; the actors are satan and euery christian ; the beholders are men and angels , 1. cor. 4. 9. the vmpire and iudge is god himselfe , who ouerruleth satan , so as the issue cannot but be happie and blessed to those that fight manfully ; for hee casteth away none that be mighty & valiant of courage , iob. 36. 1. he will giue an issue with the temptations , 1. cor. 10. 13. from whence we learne sundry good instructions . first , when we are tossed and tried by manifolde temptations , we must not thinke it strange , but rather count it exceeding great ioy , iam , 1. 2. because it is gods blessed will and ordinance that satan and euery christian should enter combat and conflict , for the triall of his graces in them . secondly , we are hereby taught to labour with patience to beare all trials and afflictions , not vsing vnlawfull means to winde our selues out of them , because they come by the speciall prouidence of the almighty . thirdly , christ went not to be tempted till he was led by the spirit ; therfore no man must wittingly put himselfe into danger without a calling from god , left therein hee tempt god : indeed a man may be moued extraordinarily , to offer himselfe into places of danger ; thus a paul went bound in the spirit to hierusalem , that is , he willingly followed the motion of the holy ghost , which inwardly enforced him to go thither . and the same may be said of many holy martyrs , who though they might haue escaped by flight , yet did willingly offer themselues into the hands of their persecutours , and endured the violence of their torments , which wee must thinke they did by a special motion of the holy ghost ; otherwise , for a man to offer himselfe into danger without all warrant from god , is to swarue from the practise of christ in this place . fourthly , christ being ledde by the spirit , did not seeke to shrowd himselfe from this combate ; so likewise if a man follow his calling according to gods will , and thereupon fall into troubles and temptations , he may not seeke to escape them by neglecting his duty , but with courage and patience must inure himselfe to beare them , wayting on the lord by wel-doing for his deliuerance . heere it may well be asked , whether a man can lawfully and with good conscience abide in those places which are certainly knowen to be haunted with euill spirits ? answ. some indeed are so venturous & bold that they feare nothing : yet the trueth is , no man ought on his own head abide or lodge in such places , vnlesse it be within the compasse of his calling , or els haue a true extraordinary motion of gods spirit so to doe ; we are therefore rather to auoid them , than wittingly and willingly thrust our selues into the danger of such places ; for if god haue giuen liberty vnto satan to possesse such places as haue been consecrated to idolatry , or defiled by oppression and bloud , or such like abhominations , why should wee without warrant from god , put our selues into his hands ? this also may serue to reprooue those men who presume so much vpō their strong faith , that they neuer sticke to thrust themselues into most lewd company : but let such persons beware , for places of bad company are places of danger by reason of that power and liberty which satan hath among them , for there he hath a throne , reuel . 2. 13. how then can it be , that they should cleane escape the infection of sinne , who do vsually conuerse with those that commit it without controlement ? b he that walketh with the wise ( sayth salomon ) shall be wise ; but a companion of fooles shall be made woorse : so the words signifie : and therefore his counsell is , c not to consent when sinners entise vs : nor to d make friendship with the angry person , nor to go with the furious , lest we learne their wayes and receiue destruction to our soules : fiftly , in this leading of christ by the spirit , we learne a further thing : so long as christ was a priuat man he liued with ioseph and mary a priuate life ; but being baptized , and thereby installed in his office of mediatour , he returnes not to bethlem or nazaret where he was borne and brought vp , but gets him presently into the wildernesse , thereto encounter with satan , and that by the motion of the spirit ; wherein we may see , that all that are appointed and set apart by god for any speciall calling , are in some sort changed by his spirit , and as it were made other men . when saul was anointed to be king , the text sayth , god gaue him another heart . 1. sam. 10. 9. and when dauid e was made of a shepheard a king , he was furnished for that place , as his behauiour shewed , which was such as did beseeme a king . thus the apostles of our sauiour christ , of poore fisher-men , altogether f vnlettered , by the gift of christs calling , g were made able ministers of the new testament , and so became indeed fishers of men , mark. 1. 17. which serues to confute such men as plead extraordinary callings , as many haue done ; some saying they were elias , some iohn baptist , &c. for if these were such men , and had receiued such extraordinary callings , then should they withall haue beene endued with extraordinary gifts fit for those callings ; but no such thing befalleth them , nay it is plaine , they remaine the same men they were before , without any change at all in respect of gifts fit for such persons as they pretend themselues to be . and to apply this to our selues ; we are all by nature the children of wrath , and enemies vnto god ; but by grace we are made kings , priests , and prophets ; kings to rule ouer the world and the diuell , in respect of their prouocations vnto sinne , as also to subdue in our selues our owne euill lusts and affections ; priests to offer vp spirituall sacrifices vnto god , as prayers and praises for his daily blessings ; and prophets to instruct our selues and others in the wayes of god , according to our gifts and calling . now then it behoueth vs all to become new men , and to leade new liues fitting and sutable to our holy calling , giuing our selues wholly to the honour and seruice of god , shewing hereby , that we are hereunto called by his spirit of grace and holinesse , so shall we h walke woorthy of the lord , and shew foorth the vertues of him that hath called vs , 1. pet. 2. 9. iii. circumstance . how christ went furnished into this place of combate : which though our euangelist matthew hath omitted , yet hath s. luke plainly noted , saying , he was filled with the holy ghost . luk. 4. 1. if any shall say , this seemes to import that christ wanted the the fulnesse of the spirit all the former part of his life , if now only after his baptisme he were filled therewith . i answer , this fulnesse of the spirit is ascribed vnto christ after his baptisme , not as though he formerly susteined any want of the spirit , but because at his baptisme he receiued a greater measure of the spirit than he had before : for this we must know , that christ was alwayes filled with the spirit ; being an infant he had a full measure of gifts fit for his infancie , and still as his growth in yeres required moe graces of the spirit , he increased therein , hauing in his youth & in his riper yeres full measure of gifts fit for his estate in those times . and at his baptisme being inaugurated into his mediatourship , he receiued such fulnesse of the spirit as was behoouefull for so high an office , which because it was farre greater than before he needed , therefore is he now sayd to be filled with the holy ghost : so that though christ were alwayes full of grace , yet he increased therein as his estate and calling did require . the vse . this serues to confute the papists , who teach that christ had all fulnesse of spirit in his infancie , euen from his conception and birth ; and did not grow in grace at all , saue only experimentally , as he had occasion to manifest the same more and more in practise . but. s. luke sayth plainly , that iesus increased in wisdome , and stature , and in fauour with god and men , luk. 2. 52. againe , christ was like vnto man in all things , sinne only excepted , and therefore did increase in grace as man doth in gifts from time to time . further , christ goeth thus furnished to this combate that he might be able to encounter with satan hand to hand , and at the end giue him the finall ouerthrow . thus he furnished moses a for his ambassage vnto pharaoh ; and b dauid for his combate with goliah ; aholiab and c bezaliel for the worke of the tabernacle ; and euery one whom god imployeth about any speciall worke , is furnished and fitted thereto of god with speciall gifts : whereby in euery age we may see whom god placeth in any calling , for they are well qualified for the duties thereof ; and therefore those that want gifts meet for their callings , doe thrust in themselues thereto , and are not placed therein of god. iv. circumstance . whither was christ led to be tempted ? namely , into the wildernesse , that is the place chosen of god for this combate . there be diuers opinions touching this place ; some thinke it was a little wildernes betweene ierusalem and iericho ; some the desert of palestina ; others , the great desert of arabia , where elias fasted forty dayes and forty nights ; and where the israelites wandered forty yeeres . but seeing the holy-ghost doth not define what wildernes this was , we are not curiously to inquire after it , but only know it was a desert and solitary place . let vs rather search into the reasons wherefore he chose a desert place for this combat ; and they are diuers : first , because he was to worke our redemption in great humility , euen in the base and low estate of a seruant , for the satisfying of gods iustice in that nature which had sinned , therefore he would not goe to ierusalem there to shew his glory and godhead , as a little before he was proclaimed in his baptisme ; but he gets himselfe to a desert place void of all pompe and glory , where he meant to begin this great worke for vs by encountring with our chiefest aduersary . secondly , hee chose this place for the more easie encountering with our aduersarie satan , whom he was to ouercome for vs : for if christ after his baptisme should haue shewed the glory of his godhead , satan durst not haue medled with him ; therefore as the fisher hides the hooke and shewes the bait to entise the fish , so our sauiour christ with the vaile of his flesh in this base estate and solitary place did couer the glory of his godhead , that satan seeing him only in this low degree , might be the more eager and bolde to set vpon him . thirdly , christ was willing to giue vnto his aduersarie the aduantage of the place , that therewithall he might giue him the greater ouerthrow ; for the diuell delights a in desert and forlorne places , and there he would chuse to practise his temptations , because in such places men want those helps and comforts which in society they may finde : hence salomon sayth , d woe be to him that is alone : yea , god himselfe sayd of man in the state of his innocency , c it is not good for man to be himselfe alone . and that satan takes aduantage of such solitarinesse , appeares by his tempting of eue , when she was apart from her husband , ge. 3. 1. fourthly , the praise and honour of this victory ouer satan , was peculiar to christ , and not communicable to any creature : and therefore christ chose a desert place for this combate apart from all humane society , that no man might challenge any part of this glory to himselfe , but that it might be wholly christs , as of right it was . fiftly , he went into a desert place for a time , that afterward he might thence returne with more credit , reuerence and authority to exercise his propheticall office : for we see by experience that when a man hath beene abroad for some time , he is receiued with more reuerence at his returne . the vse . from hence the church of rome would fetch a ground & warrant for their monasticall life ; saying , that as christ went apart into this desert , so may men sequester themselues from ordinary societies , and liue as monks and heremites in cloisters , woods and deserts . but this collection is absurd , as may appeare by these reasons : first , christ went not thus apart on his owne head , but by the instinct and motion of the spirit of god : but the papists admit and vndertake the state of eremiticall and monasticall life without any warrant in gods word . secondly , christ did thus sequester himselfe but once for a certeine time : but with them , an heremiticall estate is ordinary and perpetuall for their whole life . thirdly , our sauiour christ fasted truly all the while he abode in the wildernesse : but papists in their cloisters and hermitages doe plentifully inioy the wealth of the world in great ease and liberty . and therefore howsoeuer solitarinesse for a time may be commendable in some cases , as to meditate on the works or word of god , as isaac did , gen. 24. 63. or for the exercise of d prayer and fasting in more earnest maner ; yet the eremites life being a perpetuall forsaking of humane societies , is neither warrantable by gods word , nor commendable in gods child . v. circumstance . the end why christ went into the desert ; namely , to be tempted of the diuel : wherein obserue three points ; how hee was tempted ; wherefore , and by whom . for the first ; to tempt , in scripture is ascribed to god , to man , and to the diuell : god tempteth man , when he prooueth him ; that is , when he maketh manifest what is in his heart for sinne or grace , which before were hid to the world : thus god tempted abraham in the offering vp of his sonne , gen. 22. 1. and christ , the ruler , luk. 18. 22. man tempteth god , when he prooueth by vnlawfull meanes whether god be so powerfull , iust and mercifull as the scriptures doe affirme him to be : and thus the israelites tempted god , when they required meat for their lust , and sayd , can god prepare a table in the wildernesse ? psal. 78. 18. 19. the diuell tempteth when he allureth vnto sinne , by inward suggestions or outward obiects ; and hereof must we vnderstand christs tempting in this place ; to wit , that he was led into the wildernesse for this end that satan might assault him , and vse what meanes he could to bring him vnto sinne . if any shall thinke it was too much derogatory to the dignitie of christ to be thus tempted . i answer ▪ if it had so pleased him , christ could haue confounded the diuell with the least word of his mouth : for as he is creator of heauen and earth , so satan had no power to tempt him , for god can not be tempted with euill , iam. 1. 13. but here christ stood in our roome and sted ( as he did vpon the crosse ) encountring with satan for vs , as if we in our owne persons had been tempted . this therefore must be vnderstood as a part of christes humiliation in his manhood , whereto he subiected himselfe for our sakes , otherwise the diuell could not haue tempted him . obiect . this stands not with the holinesse of christ as he is man to be tempted of satan ? answ. yes , he might be tempted of satan without sinne , as our first parents were before their fall : this will plainly appeare by comparing christ with other men in their temptations . the diuell in tempting a man to sin , first conuayes into his minde , either by inward suggestion , or by outward obiect , the motion or cogitation of that sinne which he would haue him to commit . thus he tempted iudas , by a casting into him this euill thought , iudas betray thy master . and so dealeth hee with christ in this temptation , he conueyed to his mind or apprehension , the vnrighteous cogitations of vnbeleefe , idolatry , and couetousnesse ; yet so as christ receiued them not , but with all power of grace repelled them . secondly , as satan conuayes euill suggestions into mens minds , so the same are full of trouble , sorrow , & vexation , at least to the godly : for when satan presseth vpon man his temptations , the whole man is disquieted , his thoughts and affections are troubled , and his heart is vexed . and this also was in christ , he felt sorrow & molestation in himselfe through these temptations , as appeareth by his auant satan vpon his last assault . and thus farre was christ tempted like vnto men . thirdly , in temptations vsually be corrupt motions ; for though a man do not approue , neither enterteine with delight , the diuels temptations , yet shall he hardly keepe himselfe from the staine and taint of sin , because the imaginations of his owne heart are naturally euill . now herein christ differeth from all men in temptation ; for being perfectly holy in his humane nature , he did not in the least measure receiue any corruption into his minde , but by the power of grace did repel them more strongly than they were offered . put a burning match to tinder or gunpowder , and it will kindle presently ; but put it into water , and that will quench it straight : so it fareth in temptations ; our corrupt hearts like tinder do easily suffer corruption to kindle in vs ; but christes most holy heart did presently like water quench the euill of satans motions . and thus we see how christ was tempted , and yet without sinne . the vse . hence we may obserue a good direction for their comfort that are troubled with blasphemous thoughts . among other temptations that befall men in gods church , the diuell doth mightily assault some men by casting into their minds most fearefull motions of blasphemie against god the father , the sonne and the holy-ghost , whereby he doth greatly astonish them and bring them to despaire . now the ground of their stay and comfort hence is this : there be incident to the minde of man two kinds of euill thoughts : first , such as arise from the flesh , that is , from our corrupt nature ; and the very first motions of these are sinnes , forbidden in the tenth commandement . secondly , there be others that rise not inwardly from the flesh , but are from without conuayed into the minde by the diuell , as these most horrible blasphemies against god , which would make a godly heart to tremble and quake once to thinke vpon . now these are our heauy crosses indeed , when we be assaulted with them , but the diuels sinnes wholly , and become not ours , till we receiue them by some degree of delight or assent , as may hence appeare : for christ was tempted to infidelity , couetousnesse and idolatry , yet his holy heart receiued them not , and so they neuer became his sinnes . the second point to be considered in this circumstance is , wherefore christ was tempted : for it may seeme strange that iesus christ the sonne of god , yea very god , equal with the father , should be tempted . the reasons therefore that mooued him to be tempted are these : first , that he might foile the diuell at his owne weapon ; for the diuell ouercame the first adam in temptation , therfore christ the second adam would in temptation ouercome him . secondly , that in his example he might giue vs direction whereby to know the speciall temptations wherewith the diuell assaults the church , as also how to withstand and repell the same : for this cause no doubt hath the spirit of god so distinctly set downe christs preparation to this combate , satans seuerall assaults , and christes victory ouer them all : which plainly confuteth the common opinion of ignorant people , who thinke those that are tempted by the diuell to be most vile and wicked men , such as haue forsaken god , and therefore god hath forsaken them ; but beholde christ iesus the most holy person that euer was , euen the holy one of god , was tempted of satan , and that exceeding sore , hauing the same troubles and vexations thereby arising in his minde that wee haue , insomuch as the angels came to minister cōfort vnto him , vers . 11. gods dearest children therefore may and must be tempted , for that is no token of a childe of wrath , vnlesse we will say , that christ iesus was the childe of wrath , which once to thinke were most blasphemous . thirdly christ was tempted , that he might be a mercifull high priest , vnto them that are tempted , heb. 2. 17. 18. for himselfe knowing the trouble and anguish of temptation , must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted . the third point is , the author of christs temptations , to wit , the diuell : the name diuell signifieth a cauiller , a slanderer and an accuser : he is an accuser three waies ; he accuseth god to man ; man to god ; and man to man. first god to man ; as when he told eue , they must not die though they did eate of the forbidden fruit , genes . 3. 4. which was as much as if he had said , god doth but deceiue you with that threatning , yee shall not die at all . secondly he accuseth men to god , and therefore is called the accuser b of the brethren : and our c aduersarie who goeth about like aroaring lyon : which word aduersarie signifies one that enters plea or suite against vs : thus he dealt against godly iob , by the lordes owne confession iob. 2. 3. thirdly , he accuseth man to man , by ingendring vngodly and vncharitable surmises and suspicions in one man against another , and in causing one man to slander and iniurie another ; and for this cause is he said to worke in the children of disobedience , ephes. 2. 2. and their wisdome is said to be diuellish , who haue bitter enuying and strife in their heart , iam. 3. 14. 15. the vse . from this very name we are to be admonished of two things : first to beware of false accusing , tale-bearing and slandering ; for in these practises we put on the diuels name , and shew foorth the infection of his nature : paul telling timothie , d that a minister must not be a nouice , lest he be puffed vp and fall into the condemnation of the diuell , vseth such a word for the diuels name as signifieth a false accuser or slanderer , to shew vnto vs that such a one is a diuell incarnate : and yet this is the common sinne of this age , to speake euill and to backbite , when they speake one of another . secondly , hereby we are taught to beware , how at any time or any way we disswade any one from embracing or obeying true religion : for heerein we shew our selues to be the children of the diuell . when elymas the sorcerer would haue turned away sergius paulus from the faith , paul e cals him , full of all subtilty and mischiefe , the childe of the diuell . and this i doe the rather obserue , because it is a vsuall thing to draw others backe from the power of godlinesse ; though not in plaine termes , yet partly in reproches and partly by bad example of life . now all such had need to looke to their estate , for the children of the diuell are like to haue their portion with the diuell and his angels . and thus much for the author of christs temptations ; as also for the first part of christs preparation to this combat . verse 2. and when he had fasted fortie daies and fortie nights , he was afterward hungrie . hee●● is the second part of christs preparation to this combate , namely his abode in the wildernesse , which is set out vnto vs by foure arguments : i. by his fasting forty daies and fortie nights , noted in the words of this verse . ii. by his abode with wilde beasts , noted by s. mark. chap. 1. 12. iii. by his enduring of temptations within the space of these fortie daies and fortie nights , luk. 4. 2. though in particular those be not set downe by any euangelist . iv. by his hunger after fortie daies fasting , in the end of this verse . of these in order . i. circumstance . christs fasting fortie daies and forty nights : there be three kindes of fasts , if we take the word in a generall sense : first the daily fast of temperance and sobrietie , whereby wee vse gods creatures for our sustenance with that moderation and abstinence , that we rather giue lesse to natures appetite , then that which it desireth : this christ inioineth to euery christian , f take heed lest at any time your hearts be oppressed with surfeting and drunkennesse . the second kinde of fast is , the religious abstinence of gods church from all meates and drinks for a time , for the furtherance of their praiers , when they humble thēselues vnto god for the preuenting or remoouing of some heauie iudgement : thus the iewes fasted , g sometime for one day , sometime for three daies and three nights , hester 4. 16. yea sometime for h seuen daies together ; but then it is like they receiued some sustenance in the euening : for so daniel fasted for three weekes of daies , eating no pleasant things , daniel 10. 2. 3. but of neither of these must christs fasts heere be vnderstood . the third kinde of fast is miraculous , done by the power of god restraining the appetite for many daies togither without meate or drinke , beyond the power of nature : thus i moses fasted fortie daies and fortie nights in mount sina , where he enioied the presence of god so long . and so did elias k fast in mount horeb ; and our sauiour christ in this wildernesse . we reade indeed that paul in his conuersion fasted three daies and three nights eating nothing , act. 9. 9. so did the iewes with hester and her maides , hest. 4. 16. and experience teacheth that a sicke man may liue seuen or nine daies together without meate or drinke , yea ( as some learned physitians write ) foureteene daies : and pauls companions in his iourney to rome , are very little or nothing at all , for foureteene daies ▪ for the words are plaine , l eating nothing : and it may be so , sith the like hath beene found true by experience in our age . and this is the longest that a man can fast and liue , to wit foureteene , or fifteene , or seuenteene daies ; for so much is recorded of some , that after so long abstinence haue liued , though with some weaknesse of nature : but for a man ordinarily , being of good constitution of body to fast fortie daies and fortie nights togither , is impossible . indeed it hath beene auouched m that a man might fast monethes , yea a whole yeare togither without meat or drinke and yet liue ; but we may perswade our selues it is not true . now our sauiour christ ( which is yet more ) during this fast felt no faintnesse nor weaking of his body , as we ordinarily do with a little abstinence , so that his fast was not ordinary but miraculous altogither . the reasons why christ fasted thus long in the wildernesse may be these ; first that he might performe his ministery , which now he was to begin , with more reuerence and authority : for this cause would god haue moses to fast forty daies and forty nights before he deliuered the law written in two tables of stone vnto the people ; and so must elias do , before he did restore religion in his daies : secondly , that it might appeare he was no whit inferiour to moses and elias : and thirdly , that he might shew his full consent with them . quest. seeing christ did farre excell moses and elias , why did he not exceed them in the length of his fast , for threescore daies or a whole yeare ? answ. hee did it not through want of power to haue fasted longer , but because he would not giue occasion thereupon that any should call into question the truth of his manhood , which might easily haue happened , if he had fasted a whole yeere together . the vse . heereon the church of rome would build their lent fast ; but very fondly ; for first christ did not thus fast to giue vs example to follow him heerein , but to prepare himselfe to the great worke of his ministery ; secondly , there is great difference between christs fast and theirs ; christ fasted thus but once , and that by the instinct of the holy ghost ; they keepe their fast yearely , and that on their owne heads : christs was a true fast , without all meat or drink ; but theirs is a mocke-fast , for they eat the finest fishes and other dainties , and drinke wines , wherein is as much nourishment to the body , and as good as in flesh ; neither can they iustly build it on the practise of the primitiue church , for they vsed to fast ( at least in some places ) but two or three daies before easter : and their lent fast was not ordained nor imposed til many yeares after christ ; * so as euery one might choose whether he would fast , or not . ii. circumstance . s. marke doth further set out christs abode in the wildernesse by his being and conuersing with wild beasts , mark. 1. 13. which some thinke christ did for this end , that wild beasts might come to him and doe him homage due to their creator & gouernour : but this is a deuice of man without likelihood of truth ; for howsoeuer christ in himselfe deserued all homage and reuerence of all his creatures ; yet because he abode among wild beasts to be abased and humbled in the low estate of a seruant , therefore it is not like he went to receiue homage from them . the true cause rather is this : we find in scripture that among the iewes were two sorts of deserts ; one , in part peopled and inhabited , hauing heere and there cities and villages ; in such a desert was iohn baptist borne , and did baptize and preach ; that the prophesie of a isay might be fulfilled , the voice of a crier in the wildernes , make straight the way of the lord. the other , not inhabited at all by men , being a place of abode only for wild beasts , as lions , beares , tigers , woolues , &c. which liued therein continually : now into such a desert as this , was our sauiour christ led by the spirit , and made his abode among such wild beasts ; which circumstance is therefore noted to giue vs to vnderstand that in this combate , our sauiour christ had no aid , protection , succour , helpe , or comfort from any man or other creature whatsoeuer ; for by nature his companions were so farre from being an helpe and comfort vnto him , that they would rather seeke to deuoure him . whereby we plainly see that the praise of victory in this combate , is proper to christ alone , and not communicable to any creature whatsoeuer . the vse . in this estate of christ in this wildernesse , we may behold the condition of christs militant church ; to wit , that it is in this world as in a wildernesse and desert of wild beasts ; for during their abode on earth , gods children liue with men , who in disposition and affection are like woolues , beares , tigers , lions and cockatrices , vntill such time as the holy ghost by grace shall turne their hearts , as we may plainly see , isay 11. 6. 7. 8. in regard whereof they must arme themselues with patience against manifold assaults and vexations , comforting their hearts with this consideration , that christ their head hath vndergone this estate before them . iii. circumstance . s. luke b obserueth , that while christ abode in the wildernesse , within the space of those forty daies and forty nights , he was tempted of the diuell , before the three great temptations : the words are plaine : and was there fortie daies tempted of the diuell : and when they were ended , then the diuell said , &c. what these temptations were , either for matter or forme , the holy ghost hath not set downe ; and yet we may probably thinke they were more milde and gentle temptations then those three which are set downe ; the diuell making them as it were an entrance to his strongest and most dangerous temptations ; for his maner is , when it makes for his aduantage , not to shewe his violence and extremitie at the first , but to proceed by degrees , and by little & little to insinuate himselfe till he haue gotten his best aduantage , and then wil he shew the strength of his malice . thus he dealt with cain , first he prouokes him to anger and malice against his brother , because his brothers sacrifice was accepted , and his reiected ; then hauing setled hatred in his heart , he neuer leaues till he had caused him in his rage to slay his brother ; and yet he staies not there , but after bring him to despaire of gods mercy , in so much as he cried out , c my sinne is greater then i can beare . thus also he dealt with iudas ; first he cast this euill thought into his heart , iudas betraie thy master , and when he had gotten entertainment for that ( for doubtlesse iudas would not yeeld to so vile a thought at the first motion ) then he caused him to put it in execution , whereupon in fearefull despaire he brought him to hang himselfe . this is the subtiltie of the old serpent ; first he conuaies one claw or talant into a mans heart , and then another ; after that he gets in his head , and so at length windes in all his bodie : thus he assaied to doe with christ , and so will he continue towards all gods children . which should teach vs to labour to be strong in the lord , and wise in his word , that so we may stand against all his assaults : yea , this must mooue vs to a speciall watch through the whole course of our liues against the occasions of sinnes , that we may cut off temptations in the beginning , because it is satans craft , not to spit his venom at the first , but to sugar his temptations at the beginning that no danger may appeare till he haue conueled into vs the bane and poison of our soules . iv. circumstance . christs abode in the wildernesse is further set out by his hunger , in the end of this verse ; he was afterward hungry : that is , after he had fasted fortie daies and fortie nights by the power of his godhead , then he began to wax hungrie . but some will say , this stands not with the glory and maiestie of the sonne of god to be hungrie , for his flesh is meate indeed , and his blood is drinke indeed . answer . christ was content to lay aside his glory and maiestie , and to take vpon him our base and fraile nature , becomming like vnto vs in all things saue sinne ; now in this his abasement and humilitie he had not onely a true soule and body , but the true faculties thereof , as vnderstanding , will , memorie , &c. and though his body was free from personall infirmities , as palsie , gout , dropsie , or such like , yet he was subiect to such infirmities as agree to the nature of man , as hunger , thirst , wearinesse , &c. yea this was one part of his humiliation to become not onely man , but man with infirmities : and therefore though he could by the power of his godhead haue preserued himself fortie yeares without meate or drinke as well as fortie daies ; yet that he might abase himselfe to the lowest degree of a seruant , he was content to sustaine the infirmite of his humane nature in being an hungred : and that for these causes . first , to confirme vnto vs the truth of his manhood ; for some man might say , it was an easie thing for him to fast fortie daies and fortie nights , seeing he had not a true body , but onely the shew and shadow of a body : therefore to shew that he was true man , and had a true naturall body as we haue , he was content to sustaine hunger , as we doe , and that truely . secondly , that hereby he might cast an obiect before the diuell , to cause him to be the more eager and violent in his temptations , and to shew his malice in full measure against him ; for by vertue of his office whereto he was now called , christ was to encounter with satan our common enemie , and therefore giues him not onely the aduantage of the place , but also the opportunity of estate , that satan perceiuing his infirmitie of bodily hunger , might thereby be emboldened to giue the more violent assault vpon him . and thus much of the second part of christs preparation to his combat . verse 3. then came to him the tempter , and said , if thou be the sonne of god , command that these stones may be made bread . heere beginnes this strange combat betweene our sauiour christ and the diuell , consisting of three great conflicts : the first whereof is conteined in this verse and the next , being indeed the greatest of them al , as after shal appeare . in this temptation obserue these three things : first satans preparation to this conflict : secondly the temptation it selfe : thirdly , christs answer and repulse made thereunto . i. point : the diuels preparation is in these wordes : then came to him the tempter , and said : heerein obserue foure things ; first , the title giuen to satan the author of this temptation , the tempter ; so paul calleth him , 1. thess. 3. 5. i sent to know of your faith , left the tempter had tempted you in any sort : and satan is called the tempter , because his continuall studie and practise hath beene and is , by all meanes to tempt all men ; he omits no times , neither spares any paines day or night , but by all meanes seekes to draw men from god , and to bring them to destruction : the consideration wherof should mooue vs to the practise of these duties . first , to be watchfull in all maner of prayers and supplication against satan , for the gratious protection of god against his assaults : if any of vs had our dwelling among lions , beares , or tigers , which were hungerbit , and therefore would seeke greedily for their pray , we would be sure neuer to go out of our dwelling houses , without preparation for rescue & defence , whereby we might auoid their danger . well , though we haue no such wilde beasts to endanger our bodies ; yet our soules are dayly assaulted by a more deadly enemie , euen the diuell , whose continuall studie and practise is by temptation to deuour vs , 1. pet. 5. 8. and therefore we must alwaies be watchfull against temptations , putting vpon vs the whole armour of god , that we may be able to stand against his assaults . secondly , as it is the diuels practise alwaies to tempt , and to seeke to draw men from god , so because we must be vnlike him in all things , we must draw neere to god in the practise of all good duties , iames 4. 7. 8. resist the diuell and he will flie ; draw neere to god , and he will draw neere to you : the coniunction of these two duties shewes , that the neerer we come to god , the more we oppose our selues to satan : now he that commeth vnto god must beleeue , heb. 11. 6. and therefore by faith must we a exercise our selues vnto godlinesse , as paul exhorteth timothie ; and vnlesse we thus striue to be vnlike him , we shall neuer be able to withstand his temptations . thirdly , we must hence learne to beware of the practise of seducers , in seeking to draw backe others from the loue or practise of religion , or in hindring the good meanes whereby religion is begun and furthered in men ; for if either by endeuour in action , or by bad example we shall thus doe , doubtlesse we become tempters , and the children of the diuell : for to tempt and draw to sinne is the propertie of satan , and he that in tempting fulfils the lusts of satan , must needs be his childe , ioh. 8. 44. hence it was , that our sauiour christ cals peter satan , when he went about to disswade him from that worke for which his father had sanctified him and sent him into this world , saying , get behinde me satan , matt. 16. 23. and when elymas sought to turne away the deputie from the faith , paul cals him enemy to all righteousnesse , full of all subtiltie , and childe of the diuell , act. 13. 10. the second thing in this preparation is , the time when satan began to tempt our sauiour christ in a more strong and violent maner , noted in this word then , that is , when christ had now fasted fortie dayes and fortie nights , and was an hungred ; when the diuell saw christ not onely to be alone in the wildernesse , but also perceiued that hee was afflicted with hunger , and so the more weake being in the low estate of a miserable man , then he prepares to assault christ with a most violent temptation . the vse . this discouereth vnto vs the deepe policie of satan in making choise of the fittest time for his assaults : he will not tempt all men at all times , neither alwaies with the greatest temptations ; but he forecasts for the time of mans greatest weaknesse , and thereto he reserueth his strongest assaults : now vsually a man is most weake , when he is vnder some grieuous affliction ; either in bodie , minde , or both ; or when he lieth in the panges of death : these times doth satan obserue ; and keep his strongest temptations against they come , as doth notablie appeare by his dealing with christ , not onely at this time when he was an hungred , but also and especially at his passion ; for the scripture saith , he b spoiled principalities and powers vpon the crosse : wherby is apparent , that the diuell with his greatest power did then assault him , thinking either then or neuer to giue him the foile , when as he did sustain the wrath of god due vnto the sinnes of man ; and so will he handle all the members of christ ; in their greatest extremities they shall be sure to feele satans deepest malice , vnlesse god restraine his power . which must teach vs in the day of peace and strength , to prepare against the day of weakenesse by any affliction or by death it selfe , that so we may by gods grace be able to stand against the rage of satan ; for then he will be sure most eagerly to seeke our ruine , and vnlesse we prepare before hand , we shall neuer be able to stand : now our best preparation is to come to heare the words of christ and to do the same , for then , though the winds blow , the raine fall , the waues beat , and satan do his woorst , yet being built vpon the rocke christ iesus , we shall neuer fall , matth. 7. 24. 25. the third thing in this preparation , is the occasion of satans onset at this time , namely , christs bodily hunger , as the knitting of this verse to the former will plainly shew , for christ being an hungred , satan came vnto him and tempted him . he could not find in christs most holy manhood any blemish of sinne , or inclination thereto whereon to build his temptation ; yet such is his malice , that rather then christ should escape his hands , he will take occasion from the infirmitie of his nature in bodily hunger to prouoke and allure him vnto sinne . heerein we learne a speciall point ; namely , that the diuell will haue some ground in vs for those temptations wherewith he doth assault vs ; for as we may see by his dealing here with christ , he obserues not onely the inclination of mans heart and soule , but the state and constitution of the body , that if either body or minde will affoord him the least aduantage , thereon hee will be sure to take occasion to tempt . if we regard the seed and root of sinne , it is true that euery man hath all sinnes in him , but yet through the worke of god , restraining corruption in some , and renewing grace in others , it comes to passe , that each man is more inclined naturally to some sinnes then to others , which thing satan doth obserue most diligently ; and as an enemie that besiegeth a citie will goe about it and espie where the wall is weakest and most fit for his entrance , and there will be sure to giue his strongest onset ; and as a man that would strike fire with a flint , will turne it about in his hand , to see what part is fittest ; euen so the diuell , he goes about a man , and as it were turnes him to and fro , to spie out his weakenesse , and to what sinnes he is most inclined , and there he will , be sure to trie him often , and to assault him with greatest violence . example : if a man be impatient of pouertie , he will seeke to carry him to picking and stealing : if a man be proue to couetousnesse , he will prouoke him to fraud and oppression : if he be enclined to ambition , satan will puffe him vp with pride and vainglory : nay , which is farre more , satan will take occasion from the verie constitution of a mans bodie to draw him vnto sinne ; if choler be predominant in him , satan will labour to stirre him vp to wrath , anger , and furie , and if he can , to bloodshed and murther : if a man be of a sanguine complexion , satan will seeke to carrie him to immoderate mirth , and to excesse in pastimes , pleasures and delight , that if it be possible he may drowne him therein , whether they be good or bad : if a man be melancholike , satan will sometime take occasion by that humour to strike him with exceeding sadnes , with terrors and feares ; and otherwhile to intoxicate his braine with strange fantasies and delusions , causing a man to thinke himselfe to be elias , iohn baptist , christ , &c. so as it is true which an ancient diuine saith of this humour , that it is the diuels bait wherewith hee sports himselfe . see the experience heereof in the a lunatike person , whose disease was , to be exceedingly troubled certaine times of the moneth , by reason of melancholie oppressing the braine . now satan ( as it there appeares ) tooke aduantage of that humour to abuse him most fearefully , not onely in making him deafe and dumbe , but also causing him to cast himselfe into fire and water . so that looke how many sinnes and infirmities we haue in vs , so manie dares we carry about vs , wherewith satan will seeke to wound vs. he taketh ground or occasion from vs , of all the aduantage he hath against vs ; his temptations are like fire and bellowes , and our infirmities and corruptions are wood and fewell . the vse . i. hence then we may behold our miserable estate by reason of sinne ; for thereby it comes to passe that we beare about vs those darts , wherewith the diuel doth wound vs. and sith satans craft and malice is such to take aduantage from vs , for to worke our wo , we must labour the more diligently , to be throughly acquainted with our naturall dispositions and inclinations , yea with our bodilie infirmities , for the diuell will search vs ; and when wee haue truly found out our own estate , we must set a strong watch and guard about our owne hearts in respect of our infirmities , and so shall we be the better able to breake the necke of satans temptations . the fourth thing in this preparation is , satans comming to christ ; the tempter came vnto him : by which phrase it is probable , though not certaine , that the diuell tooke vpon him the forme of some creature , and so appeared vnto christ ; thus he came to eue in paradise , abusing the serpent to further his assault against the first adam : and it is like , that in his combat with the second adam , he came in the shape of some creature , for otherwise he could not properly be said to come and speake . some indeed thinke that these temptations were inward in minde onely , and by vision ; others thinke they were altogether visible and done actually ; but the safest way is to holde that they were in part actually done in bodily maner , and partly shewed in vision . and thus much for the preparation to the first conflict . ii. point . the temptation it selfe : conteining matter of great importance , being indeed the maine temptation of all , in these words : if thou be the sonne of god command that these stones be made bread . the diuell being well prouided for time and place , and aduantaged also by christs bodily hunger , doth heere assault our sauiour christ like a cunning sophister , and frame his argument syllogistically , thus : if thou be the sonne of god , thou canst make these stones bread . but thou canst not make these stones bread : therefore thou art not the sonne of god. the ground of this temptation is this : it is no reason that the sonne of god should starue for want of food ; but thou must starue vnlesse thou canst make these stones bread : and therefore vnlesse thou canst do so , thou maist perswade thy selfe it was but a false voice which thou heardest from heauen ; this is my welbeloued sonne , &c. the scope and drift of satan in this temptation standes in two things ; first hee labours to ouerthrow the faith of christ. secondly , to bring him to a practise of vnbeleefe . for the first , by faith i meane , a gift or grace in christ , wherby as he was man , he beleeued his fathers words to be true , which said , this is my beloued sonne in whom i am well pleased : whereby wee may see , what the diuell aimes at principally in his temptations against gods children ; for these his assaults against our sauiour christ are set down for our instruction in this behalfe . satans maine drift then in temptation is to ouerthrow our faith , whereby wee beleeue euerie part and parcell of gods word to be true : see this in his tempting of eue ; first he labours to weaken her faith in the trueth of gods threatning , which done , he easily brought her to actuall disobedience in eating the forbidden fruit . the same course hee holdeth at this day ; first he will seeke to nuzzell men in ignorance , that he may keepe them in vnbeliefe : if he faile that way , then will he endeuour to plunge their soules into some damnable errour and heresie ; and by one of these meanes doth he destroy the faith of many ; for while a man remaines in ignorance he can haue no saith ; and if he misse of the trueth of god , he wants ground for his faith . now the reason why the diuell labours so much against our faith is , because we cannot truely relie vpon gods mercie , nor depend vpon his prouidence , nor yeeld any acceptable obedience to his commandements , vnlesse we beleeue his word . more particularly we are to obserue that special branch of gods word which the diuell would haue christ not to beleeue ; euen that voice of his father , which a little before christ heard from heauen at his baptisme ; this is my welbeloued sonne in whom i am well pleased : and this hath the holy ghost recorded in great wisedome and mercie to gods church ; for heereby doth appeare a main drift of satan against christs members in his temptations , namely to make them doubt of their adoption , and to destroy this perswasion in them , that they are the sonnes and daughters of god ; for if heerein he spared not the head , doubtlesse the members shall not escape his hands . this appeares by his vsual assault against them , specially when god shall lay vpon them any lingring crosse or affliction , either in mind , in body , or in goods ; then the diuel will suggest this into their minds ; if thou werst the childe of god , he would neuer lay his hand vpon thee so long a time and in so grieuous maner ; neuer was any child of god in this case that thou art in : but god laies his hand thus heauie on thee ; and therefore thou maiest perswade thy selfe that thou art not the child of god. the vse . the consideration heereof must mooue vs aboue all things to labour for assurance of our adoption , euen to haue our consciences , assured out of gods word , that we are the sonnes and daughters of god in christ. the diuels drift is to ouerthrow this perswasion in vs , and therefore our endeuour must be , to confirme and settle our hearts heerein . this is the charge of the holy ghost vpon euerie childe of god ; 2. pet. 1. 10. giue all diligence to make your calling and election sure , that is , get the assurance thereof sealed vp in your hearts , by the comfortable fruition and practise of the sauing graces of gods spirit , ioyning vertue with your faith , and with your vertue knowledge , with your knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindnesse , and with brotherly kindnesse loue , vers . 5. 6. 7. and indeed if we would haue true peace and comfort in euery estate whether aduersity or prosperitie , let vs labour for the knowledge of our adoption : this will be our ioy in want , in wealth , in bondage , in freedome , in sicknesse , in health , in life and in death . heerein is that ioy of christ which neuer can be taken from vs , ioh. 16. 22. we cannot doe the diuell a greater pleasure , then to neglect the getting of this assurance ; for heereupon he will take occasion ( specially in time of distresse ) fearefully & dangerously to seeke to breake the necke of our soules ; he cares not much otherwaies what men professe , and what knowledge and other common giftes of the spirit they haue , so that they want this blessed assurance ; and therefore with the apostle paul , we must account all other things to be but drosse and dung in respect of this excellent knowledge of christ , to be our sauiour and redeemer . true it is , that vnto many this exhortation will seeme needlesse ; for ignorant persons that haue nothing in them but meere presumption , will bragge most of this perswasion ; but they that haue felt the smart of temptation , doe know what it is that will stand vs in stead , euen that assurance only which is rightly founded vpon the word of god ; and therefore forsaking the vaine conceits of our ignorance , let vs with all diligence vnfeinedly endeuour to get this resolution ; if we cannot of our selues attaine vnto it , we must vse the direction and helpe of gods faithfull ministers ; for howsoeuer it pleaseth some to thinke otherwise , yet this is the vndoubted truth of god , that a man in this life may ordinarilie be resolued and assured of his saluation . the second thing which the diuel aimed at in this temptation , was to bring christ to a practise of vnbeleefe , namely in want of bread to turne stones into bread , for the present satisfying of his hunger ; for the diuell would needs perswade our sauior . christ that he must haue bread to saue his life , and therefore in the want of bread would haue brought him to this distrustfull course , to turne stones into bread . and as the diuell heere deales with christ , so he assaies to doe with all his members ; as he labors to worke vnbeliefe in their hearts , so he seeks to bring them to the practise of vnbeliefe in their liues . see the truth hereof in the course of the world ; is a man oppressed with outward want and pouertie ? the diuell will tell him , he must needs liue , and therefore will perswade him to robbe and steale and to filch for his liuing . if a man be sicke , and want present helpe in lawfull meanes , or els be afflicted somewhat extraordinarily , then will the diuell mooue him to seeke to wizards and witches , suggesting this into him by one meanes or other , that they can do more good in such a case then all the physicians in the world . this is a most vile practise of vnbeliefe , and yet too common in the world , wherein men for the remoouall of some outward euill , will not sticke to hazzard the losse of their soules . we therefore must labour to be acquainted with these wiles of satan , and by the practise of faith in our liues , labour to expresse the power of faith in our hearts , as in all manner of godly conuersation , so especially in vsing only lawfull meanes for our reliefe in the time of miserie and distresse . but to come more particularly to the words of this temptation ; if thou be the sonne of god command these stones , &c. it may be demaunded , why the diuell should make choise of this question wherewith to tempt our sauiour christ , rather then any other ? answer . the reasons heereof may be these : first , he knew well , that if christ were the true and proper sonne of god , then he must needs be the true messias ; and if he were that anointed of god , then also he it was that must accomplish that old and ancient promise made to our first parents a for the bruising of the serpents head : this was the thing that of all other , the diuell was most afrayed of , and could not endure to heare ; and therefore by mouing this question he intends to infringe , yea and ( if he could ) quite to ouerthrow our sauiour christ in the right of this title . secondly , the diuell since his fall , beares an vnspeakable deadly hatred against god himselfe , and according to his nature , as occasion serues , he cannot but shew the same . now in this question hee doth notably bewray his malice and spite against god ; for , wheras in christs baptisme a little before , god had proclaimed him to be his beloued sonne in whom hee was well pleased , hereby the diuell goes about to proue the cleane contrary , and so as much as in him lieth , seekes to make god a lier ; which , because it fitted his nature so well , he makes choise of at this time . the vse . i. in this practise of the diuel we may learne what to iudge of sundrie false teachers ; for as well in the primitiue church as also since that time , there haue beene sundry men of great same for wisdome and learning , as ebion , cerinthus , carpoorates , samosatenus , and arrius ; who haue all laboured seuerally to prooue , that iesus christ the sonne of marie was not indeed the sonne of god , verie god , but onely a woorthie prophet . now of them we may safely thinke with the church of god in former times , that they were false prophets , heretikes and seducers , yea the professed enemies of christ , guided by the spirit of satan , for heerein they doe directly tread in his steps . ii. in this his practise we may obserue the malicious and contradicting spirit of satan against god himselfe , for heere he labours to conclude that christ was not the sonne of god , notwithstanding god himselfe had a little before auouched that he was . and this is his continued practise vnto this day ; for where god in his church pronounceth grace , mercie and loue , there on the contrarie will the diuell pronounce a curse , hatred , and damnation . againe , where god denounceth his curse and iudgement , there will the diuell seeke to perswade a conceit of grace and fauour . if a man be the childe of god , and haue receiued the seale of grace for his assurance thereof ; the diuell will seeke to weaken this assurance , and perswade him if he can , that he is the childe of wrath . and if a man be voide of grace , and so indeed the childe of the diuell , then will satan suggest into his heart presumptuous thoughts , and make him thinke he is the childe of god ; so that euerie way hee shewes himselfe contrarie to god. yet marke the diuels words a litle further ; if thou be the sonne of god , command these stones , &c. that is , doe but say the word , and bid these stones to become bread , and it will be done . and here in the very propounding of this temptation we may obserue the deepe policie of satan ; for in these few words ( the better to effect his purpose ) he coucheth three most true and notable points in diuinitie : first , that he that is the son of god by nature , is also true and verie god ; for heere he ascribeth vnto the sonne of god the true prerogatiue of god himselfe ; a point wherin the pharisees withstood our sauiour christ , and which many heritikes since haue denied . secondly , that the true god can without paine or labour , yea without all meanes at his verie becke doe whatsoeuer hee will ; and by his word only make stones become bread . thirdly , that to worke a miracle of himselfe , is a property and prerogatiue of him alone that is true god ; as to turne stones into bread in this place . now when the diuell acknowledgeth all this , a man would not thinke that herein he should intend any hurt to christ or to his church ; but in very trueth his drift heerein is , to destroie the faith of christ in that word of his father which spake from heauen , and to ouerthrow the foundation of the church , by proouing that iesus christ the sonne of marie , was not true god. heere then obserue a tricke of the diuels cunning ; when he speaks a truth , he doth it not to confirme the same as louing it , but indeed his meaning is to ouerthrow the truth therby : which must admonish vs , that when satan shall any way assault vs in temptation , wee neuer giue credit vnto him , no not then when he speaketh the trueth , because therein his purpose is to deceiue vs and to destroy the truth : hence it was that christ forbad the vncleane a spirits to testifie of him , though they acknowledged him to be the holy one of god : hence also paul was grieued at the testimony of the foule spirit that was in the maid , though in it selfe a most worthy truth , to wit , b that they were the seruants of the most high god which shewed vnto mē the way of saluation . further , in comparing our euangelist matthew with s. luke , there may seeme some difference between them in propounding this temptation , for in matthew the words are thus , command these stones &c. and in luke c thus , command this stone . but they are reconciled thus , matthew sets downe this temptation as the diuell first propounded it ; and s. luke shewes how the diuell vrged it : for first the diuel comes to christ and bids him , if he be the sonne of god , command all the stones which he saw round about him to be made bread , this s. matthew sets downe : or if that seemed too much , command one stone to be made bread and it should suffice ; and this s. luke noteth . the vse . by this comparing of the euangelists we may obserue ; that when the diuell hath once begun to tempt a man , he will not easily leaue off , but will set an edge vpon it , and enforce and vrge it by all the meanes he can , that if it be possible it may preuaile . which should teach vs on the other side , to be most earnest and resolute in resisting satans temptations : he will take small aduantage before he leaue ; we therefore must not d giue place , nor yeeld one iot vnto him : e resist the diuell and he will flie . this must euery member of the church do ; the minister by sound and through applying of euery part of gods truth to the heart , whereby it may be armed against the enemie ; and the people by faithfull embracing and obeying of the same , as also by earnest praier vnto god for the assistance of his grace in all assaults . verse 4. but he answering , said , it is written , * man shall not liue by bread only , but by euery word that proceedeth out of the mouth of god. these words conteine christs gratious answer , whereby he repelled the diuels temptation ; and in it we may obserue three points ; first , that christ did answer : secondly , whence he borrowed his answer : thirdly , the very words of his answer . for the first , that christ did answer , is noted by the holy ghost in plaine words , and iesus answering , said ; wherby he would giue vs to vnderstand , that christ iesus our sauiour being in the wildernesse , was not onely willing and ready to encounter with satan , but also able to withstand him , yea and to vanquish satan without receiuing any foile at his hands . which is a point of singular comfort to gods church and children ; for was christ iesus able in this low and base estate of a seruant , being disaduantaged also by a desert place and bodily hunger , was he then ( i say ) able to encounter with satan and to ouercome him in his most violent and subtile assaults ? then how much more is he now able euen in all his members to giue satan the foile , hauing spoiled him in his death ? seeing he is aduanced to the throne of maiestie and glorie , and set at the right hand of his father , hauing a name aboue all names giuen vnto him , at which euery knee should bow , both of things in heauen and in the earth and vnder the earth ? we therfore may now say , with that lowd voice ; f now is saluation in heauen , and strength , and power , and the kingdome of our god , and the power of his christ : for the accuser of the brethren is cast downe . the second point heere noted is , whence christ borroweth his answer , namely , from the scriptures ; it is written : it had beene an easie thing for christ being the sonne of god , to haue confoūded the tempter with the breath of his mouth , or to haue commanded innumerable legions of holy angels to haue driuen him away ; but he betakes himselfe to the written word for his defence . and this he did especially for our instruction ; namely , that we might know , that the written word of god , rightly welded by the hand of faith , is the most sufficient weapon for the repelling of satan and the vanquishing of him in all his temptations ; hence paul calleth it g the sword of the spirit , because it serues not onely for our defence , but also to wound satan , and to put him to flight . the vse . i. this fact of christ doth discouer and condemne the damnable practise of the church of rome , who locke vp the word of god from their people in an vnknowen tongue , and commend vnto them for their defence against spirituall enemies other deuices of their owne , as holy water , crossing , crosses , &c. which they highly commend as meanes of speciall strength and force to vanquish the diuell ; when as indeed the word of god is the onely true and trustie weapon , whereof while they depriue their people , they send them forth naked and vnarmed to encounter with satan . secondly , heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of god : their case is most fearefull ; for they cast away those weapons whereby they should defend themselues against the diuell , and quench all his firie darts , and so betray their owne soules into his hands : and doubtlesse all contemners and neglecters of the word are guilty of their own damnation , because god hath giuen vs his word for our defence , and for the confounding of satan , so as without guilt of wilfull murther not of our bodies , but of our soules , we cannot neglect this heauenly weapon . thirdly , heerby we may see the cause why sinne so much abounds in all estates euery where , namely , the want of loue vnto & knowledge in the word of god , whereupon the most are ignorant of it , or else know not how to handle this spirituall weapon , whereby satan is resisted and foiled : hosea 4. 2. the lord complaineth of lying , swearing , killing , stealing , and whoring yea of bloud touching bloud ; and the cause is laid downe in the first verse , there is no knowledge of god in the land : this dauid knew well , and therefore said , he hid gods saying in his heart , that he might not sinne against him , psal. 119. 11. for as sauls speare stood in readinesse at his head euen when he slept , so should gods word , which is the sword of the spirit , be euer in our hearts , as it were ready drawen , that to what sinne soeuer the diuell allures vs , we may be able to say for our defence , it is written : through want hereof it comes to passe that the diuell at his pleasure leads men captiues into all impieties . lastly , this excellent vse of the word vnderstood , beleeued , and obeied must moue all ignorant persons to labour for knowledge heerein , and with all endeuor after growth in knowledge , by holy obedience , to shew foorth their faith : if we had an enemy that had sworne our death and vowed to see our bloud , how carefull would we be , for our naturall life , both to get vs weapons , and also some knowledge to vse the same , not only for our defence , but also for the annoyance of our deadly foe ? oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of god , and to learne to vse aright this sword of the spirit , that when we meet with satan our irreconciliable enemy , in the field of temptation , which is this miserable world , we may be able both to award his blowes , and to wound his head ! it is lamentable to see how ignorant people will blesse themselues in their ignorance , and say they defie the diuell , and spit at him in defiance , and yet they know not how they are intangled in his snares of their owne sinnes : he little regards such defiance so long as their soules lie naked and bare before his deadly darts : let two men meet that be at enmity , the one armed the other naked , what will it auaile for the naked man to defie his enemie with bigge words , while in the meane time his armed enemy takes away his life ? lo , satan is this strong man armed , and ignorant persons are poore naked ca●●ffes , they defie the diuell and spit at him with their mouth , but in the meane time the diuel woūds their soules vnto death . they wil say they feele no such wounds , and therefore they feare him not : but they must know , that the lesse they feele , the more cause they haue to feare ; for satans wounds are most deadly when they are least felt . the third point is , christs answer it selfe : man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of god : this answer is borrowed from deuteron . 8. 3. and it is that lesson which moses sought to teach the children of israell after the lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger . the words are something hard , and therefore i will shew the meaning of them . man shall not liue ; that is , shall not preserue his temporall life in this world ; for of eternall life , neither moses nor christ did intend to speake . by bread only , that is , onely by such ordinary meanes as food and raiment , sleepe , physicke &c. which god hath appointed in his prouidence for the ordinary preseruation of natural life . but by euery word that proceedeth out of the mouth of god : this title word betokens diuers things in scripture : i. the substantiall word of god , the second person in trinity , ioh. 1. 1. in the beginning was the word , and the word was god. ii. it is vsually taken for the written word conteined in the bookes of the olde and new testament , 1. pet. 1. 25. thirdly , it is sometime taken for gods will and decree , and it is called his good pleasure : so heb. 1. 2. christ sustaineth all things by the word of his power , that is , according to his will and decree , by his powerfull appointment : and by this word were all things made in the beginning and heerby haue they been preserued euer since : this is that word that melteth the ice , psal. 147. 18. and in this last sense must we vnderstand word in this place ; meaning that man doth not preserue this naturall life by ordinarie meanes onely , but withall , by gods good pleasure , will and decree sanctifying the meanes for his good . note further that it is said by euery word , and therein lieth the substance of this sentence ; for the vnderstanding whereof wee must know , that this powerfull & working word of god may be distinguished according to the matter whereabout it is occupied : thus , sometime god will haue men to liue by bread the ordinary food of naturall life ; and this is his ordinary word . sometime his will and appointment is that man shall liue by extraordinarie meanes ; as the israelites did in the wildernesse while they liued vpon mannah ; and this is his extraordinary word : otherwhiles hee ordaines that man shall liue without all meanes , as moses did in mount sina , elias in mount horeb , and our sauiour christ in this wildernesse ; for the space of fortie daies and fortie nights together ; and lastly he ordains sometime , that man shall liue against meanes and contrary to the course of nature ; thus daniell liued in the lions denne , and the three children in the firy furnace ; both which last may be called gods miraculous word : so that wee see good reason of this clause euery : for heereby we learne , that man doth not preserue his life only by ordinary means ordained of god ; but likewise by euerie word proceeding out of the mouth of god , that is , by euery appointment and decree of god , whether extraordinary , aboue the vsuall meanes , or miraculous without all means , or against the course of nature : this we must labour to know and be perswaded of . nature teacheth that man liueth by gods blessing and appointment in ordinary meanes : but nature knowes not this , that god preserueth mans life by his worde , aboue meanes , without meanes , yea & against meanes . the beleeuing hart will hardly yeeld to this , which moses would teach the israelites ; and therefore wee must take the more paines to be resolued of it . if any shall thinke hereupon , that a man may liue by the written word without meat and drinke , he is deceiued ; for christ meaneth not that euery word that god hath spoken shall preserue naturall life , but that whatsoeuer way he hath appointed whereby man shal liue , whether by ordinary or extraordinary meanes , whether , without meanes or against meanes , the same shall be effectuall for mans preseruation : thus much for the meaning . the applying of this testimony to the diuels temptation , is thus to be conceiued : the diuels temptation was this . if thou be the sonne of god , then commaund these stones to be made bread : but thou canst not make these stones to become bread : therefore thou art not the sonne of god. to this christ answers , by denying the proposition or first part of this argument , the ground whereof was this , ( which the diuell tooke for granted ) that when a man is hungry hee must needs haue bread or else he cannot liue : and this our sauiour christ doth flatly deny , saying ; man liueth not by bread only , but by euery word that proceedeth out of the mouth of god : and this application is most excellent , teaching vs that thing , for the learning whereof the israelites were trained vp forty yeares in the wildernesse , and fedde with mannah from heauen , and with water out of the rock ; to wit , that god by his word can preserue the life of man without ordinarie meanes euen what way soeuer hee appointeth for that purpose ; and if wee should spend our liues in learning heerof , no doubt the time were not mispent . the vse . first , heereby we are taught to consider aright of all creatures whereby our life is preserued , as meat , drinke , apparell &c. and that is thus , besides the bodily sustenance of the creature , we must labour to see a further matter , euen the blessing of god in the creature proceeding from his word , decree and appointment , whereby it is made fit and able to yeeld sustenance and nourishment . the scripture calleth this the a staffe of bread , and so it is indeed , for as an aged and impotent man falleth to the ground if his staffe be plucked from him , so the best creature that serues for our vse , without gods blessing becomes fruitlesse vnto vs. this , reason may teach vs , for how should that thing of it selfe preserue and further life , which in it selfe is void of life ? and how should that giue heat and warmnesse to our bodies , which of it selfe is void of heate ? let vs therefore confesse that it is not the substance of foode that doth refresh vs , nor the matter of our raiment that keeps vs warme , but the blessing of him that by his word hath ordained them for these ends , if he withdraw his blessing , the staffe and b stay is gone ; men may eat ( as haggai c saith ) but they shal not haue enough ; they may drinke , and yet not be filled ; they may cloth themselues , and not be warme ; it is gods blessing that makes gods creatures do vs good : how else should it come to passe , that the poore mans child which is barely clad , and homely fed , should be as healthfull , comely , and well liking as the child of a prince , but that god blesseth aswell the homely food of the poore , as the dainty fare of the richest . secondly , heereby wee must learne sobriety and temperance , in the vse of all gods creatures : when we vse our food and raiment it is gods blessing alone that makes them do vs good , the lord as it were stands by vs to put his blessing vpon euery morsell that we eat , and euery draught that we drinke , and vpon our raiment when we put it on ; how then dare wee abuse them in surfetting and drunkennesse , in pride and wantonnesse ? may we not feare in so doing that while the meate or drinke is in our mouthes , the wrath of god will fall vpon vs ; as psal. 78. 30. 31. thirdly , hence wee must learne to sanctifie gods creatures as food and raiment which we vse for our comfort , by inuocation on the name of god : for we doe not liue by the creatures simply , but by the word and appointment of god blessing them vnto vs ; and therefore we must not be like vnto brute beastes which receiue gods blessings , but yet neuer looke vp to heauen from whence they come ; or like to the swine that gathereth vp the mast , not looking vp to the tree from which it falleth . fourthly , heerby we see the common errour of the world , who place the staffe and stay of their life in the abundance of outward blessings , whereupon they labour to inrich themselues heerewith as much as possibly they can ; these men do litle consider that mans life standeth not in abūdance , neither doth he liue by bread , but by the blessing of god , which is and may be as well vpon a little , as vpon the treasures of a kingdome . this was the practise of the rich foole , a who spake peace to his soule for ease and pastime , because he had much goods laide vp for many yeares . but sith christ teacheth vs that man liueth not by bread only , it must needs be a flat note of vnbeliefe , to carke and care immoderately for the things of this life . fiftly , heereby wee are also taught , not to entangle our selues ouermuch with the cares of this world , nor to suffer our harts to be oppressed with desire of food , raiment , lands or liuing : because our life and welfare consisteth not in these things , but in the blessing of god on whatsoeuer he sends be it more or lesse : the gripple mind after much is a deadly b snare , wherewith many a soule is intangled to perdition and destruction ; this choakes the heart in such sort as the seed of grace can take no root not bring foorth any sauing fruite : this made paul to lay a charge vpon timothy for rich men , that they should trust in the liuing god and not in vncertaine riches , 1. tim. 6. 17. let vs therefore be content with food and raiment , and rather seeke the kingdome of god and his righteousnesse , and then all those things whereof we stand in need shall be giuen vnto vs in the moderate vse of lawfull meanes . indeed the worldlings excuse is , that food and raiment is his liuing , which he must needs looke vnto : but we must still remember , that our life standeth not in these things , for when death comes , these cannot saue vs from the graue : it is gods blessing by which we liue , hee can preserue vs aboue meanes , nay without meanes , and against meanes , and therefore wee must neuer giue place to such thoughts and cares as shew distrust in god. sixthly , hence wee must learne contentation and patience in extreame pouerty and in all other miseries of this life ; if god should deale with vs as hee did with his seruant iob : if for our religion hee should bring vpon vs the losse of goods , of children , of health and all that we haue , with banishment also from our friends and country , yet then must we labour to shew the fruit of patience , and not suffer our harts to be swallowed vp of ouermuch griefe : because our life stands by gods word , and not in any of these things : indeed , if in these outward miseries a man should be depriued of the comfort of gods prouidence , then might he sorrow without measure : but seeing all such as feare god doe still enioy the blessing of god in their greatest calamities ( for gods blessing is not locked vp in bread , but aboue means , without meanes and against meanes can he manifest his power and goodnesse in their preseruation ) therefore in the extremity of euil must wee comfort our selues in the lord our god , as c dauid did in great sorrow , hauing lost his two wiues and being in danger to be stoned of his owne followers : and learne to say with iob , d though the lord kill me yet will i trust in him . what if the lord should send a famine among vs , as he may iustly do for the sinnes of this land ? should we then despaire or vse vnlawful meanes for our reliefe ? nay , then we must learne moses lesson , that man liueth not by bread only , and labour to depend on him that can increase e the oile in the poore widowes cruise and the meale in the barrels , till plenty come . seuenthly , this must teach vs moderation of our affections in all estates that do befall vs ; in health and plenty wee must not be puffed vp with pride ; in weakenesse and in want wee must not be oppressed with sorrow ; for mans life standeth not in these things , neither can we heereby know loue or hatred ; he that is in want may haue as good a portion in gods blessing as the wealthiest in the world , heerein f hungry lazarus full of fores , went farre beyond the rich glutton in all his riot . lastly , seeing our life depends vpon gods word , we must heereby learne to acknowledge gods prouidence , and to rely thereupon in all estates . in the daies of peace , wherein ( as g iob speaketh of himselfe ) men wash their paths in butter , and haue the rockes to powre them out riuers of oile , men will soone be brought to say so much ; but we must labour to see and feele the blessing of his prouidence euen then when we tread ( as it were ) the winepresse of his wrath : as well in sicknesse as in health : in want as in plenty ; in the depth of distresse as in the height of all prospetity : this is the counsell of the holy ghost , h rolle thy workes vpon the lord. cast all your care vpon him , for he careth for you , 1. pet. 5. 7. it is a brutish property only to looke vpon the creatures whereon they feed , and therefore our eies and our hearts must be fixed on him who feedeth the yong rauens that crie vnto him ; and beareth vp all things by his mighty word : wee must not content our selues with a bare speculation heereof in our heads , but labour to feele the comfort of it in our hearts , and to expresse the power of it in our liues . and thus much for the first conflict . vers . 5. then the diuell tooke him vp into the holy city , and set him on a pinnacle of the temple . 6. and said vnto him , if thou be the son of god cast thy selfe down a for it is * written , that he will giue his angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . 7. iesus said vnto him : it is * written againe , thou shalt not tempt the lord thy god. these words containe the second conflict of satan with our sauiour christ : for howsoeuer by saint luke this is put in the third place , which matthew heere placeth in the second , yet this breedeth no difference betweene the euangelists , who tie not themselues to a strict obseruation of time , place , and order how euery thing was done which they relate ; as in the story of this conflict , saint luke respects the substance of it onely , but s. matthew obserues the order of it also . now in this second conflict we are to obserue three points : i. satans preparation thereto : ii. the assault it selfe : iii. christs answer and repulse thereof . i. point : satans preparation to this conflict is conteined in the 5. verse : wherein we are to note , both the time , and the parts thereof ; the time in the first word then : that is , so soone as the diuell had receiued a foile of christ in his first assault , presently hee addresseth himselfe vnto a second . heerein behold , the exceeding malice of satan , in that the end of one temptation with him , is but the beginning of another ; he ceaseth not with one assault , but as hee is a deadly foe to the church of god , so he shewes himselfe by his continuall seeking whom he may deuour ; he will neuer make truice with any child of god , vpon any condition lesse than the hazard of his soule ; neither is he weary of his worke ; but day and night is either plotting or performing some mischieuous attempt against the child of god. the consideration whereof must teach vs , vpon our victorie and conquest ouer one temptation , presently to prepare for a new . this was the state of the sonne of god our head , and we his members may not looke for better ; our life in this vale of teares is a continuall warfare against the enemies of our soules ; we must not therfore heere looke for rest and ease , but euer keepe watch and ward against their assaults . if this duty were well learned and put in practise , it would preuent much impatience & become the ground of much peace in our soules : mans nature cannot brooke the doubling and renuing of sorrowes ; when one euill lights in the necke of another , oh then hee thinketh neuer any was in his case ; but looke vnto iesus the author and finisher of thy faith , he endured no lesse ; and heerein he is an example that thou shouldest follow his steps . if therefore thou wilt be his disciple , prepare to take vp thy crosse a euery day and follow him . the parts of satans preparation are two ; first , he conuaies christ from ierusalem to the wildernesse ; secondly , hee placeth him on a pinnacle of the temple . for the first , in these words , the diuell tooke him vp into the holy city , that is , into ierusalem , as luke expoundeth it , chap. 4. 9. this the diuell might doe three waies ; in vision ; or leading him vp the ordinary way ; or carrying him through the aire . i. it might be in vision ; for that was vsuall with the prophets ; so b ieremie went to the riuen perath ; and ezekiel was carried from mesopotamia to c ierusalem : but christ was not thus transported ; for then satans perswasion vnto christ to cast himselfe downe , could haue beene no temptation . ii. christ might bee led of the diuell the ordinary way from the wildernesse to ierusalem , so much the words will beare : but ( as i take it ) he went not so ; for if christ were ledde by the diuell , it was either willingly of his owne accord , or by the diuels perswasion ; but of his owne accord he would not goe ; for hee came into the wildernesse to bee tempted , which as yet was not fully accomplished , and therefore would not willingly depart thence before that worke for which he came were ended , againe , he would not depart thence vpon the diuels perswasion ; for christ would neuer gratifie the diuell so much , as to do ought himselfe , which the diuell would haue him , as in all his temptations doth appeare ; for this is a rule to be obserued , we must not do any thing which the diuell perswades vs to in his temptations , though in it selfe the thing be lawful and good . iii. the diuell might carry the body of our sauiour christ thorow the aire , by his power through gods permission . this is the most likely way , & so thought to be of the best diuines : and the words following confirme it much , for it is said , the diuell set him on a pinnacle of the temple : now if hee had power to set him there , why might hee not also cary him thither , god ordaining this as well as his temptation ? the vse . by this we see , that men may be transported by the diuell from place to place , as the records of all ages do report : this one thing yet obserued ( wherin the common opinion faileth ) that the diuell cannot conuey a man aliue so far in a little time , as many men thinke ; as a thousand or two thousand miles in an houre ; for no man is able to endure such violent motion and yet liue , as experience teacheth ; let a man fall from some high steeple , and his breath wil be gone and hee dead before hee come at the ground , by reason of the violence of his motion . indeed the diuell can carrie a man very swiftly , but yet for the safetie of mans life he must prolong his time far more , than otherwise of himselfe hee needs to doe . secondly , hence wee learne that by gods permission , the diuell may haue power ouer the bodies of gods owne children which are true beleeuers , to transport them from place to place ; for dealing thus with the head christ iesus , why may hee not doe so with any of his members ? besides , we find ( that god permitting him ) hee hath done more than this to the saints of god ; hee may possesse their bodies , as he did the woman of canaans daughter , mat. 15. 22. he may torment them long , as hee did exceeding grieuously bow the body of a daughter of abraham eighteen years , luk. 13 , 16. yea he may kill the body , as he did to iobs children , who no doubt were holy persons , iob. 1. 19. and therefore much more may hee transport them from place to place . heere this question may fitly be answered : whether a true beleeuer may be bewitched . answ. hee may : there is none vpon earth so faithfull and holy , but if god permit , satan can afflict their bodies grieuously , and therefore also they may be bewitched . it is but the fancy of presumptuous persons , when they say , their faith is so strong , that all the witches in the world cannot hurt them : for if god permit , satan can grieuously afflict mans body , as he did the body of iob. yea he can kil the body , as hath been shewed . salomon , speaking of outward things saith truly , a all things come alike to all , and the same condition is to the iust and to the wicked : now the wicked man may be bewitched , as al will grant ; why then may not the godly also , seeing it is but an outward euill ? this therfore must abate their pride that stand so much on their strong faith : behold this fact of satan to the holy body of christ , and heereby learne for thy humiliation , that if god permit , satan is able to bring vpon thy body great affliction . further , obserue the place whither satan caries our sauiour christ , into the holy city , that is , ierusalem . quest. why is it called holy , seeing now it was a polluted place full of sinful people ? answ. it is called holy for these causes . 1. because heere was the lords temple the place of his solemne worship , wherein were the holy rites and ceremonies prescribed for gods worship . secondly , in ierusalem , as also in all the synagogues of iudea , was moses chaire , the law and the prophets were read & expounded . thirdlie , ierusalem was the mother city of all the world in respect of religion ; heere god ordained that his church should first be planted , and from hence must religion bee deriued to other nations . the vse . hence we may obserue , that at this time ierusalē was the true church of god : indeed it was very corrupt both for doctrine and maners , as christs seuere reproofe of both doth plainely shew , mat. 5. 21. &c. and mat. 23. 13. 14. &c. and yet a true church , else the holy ghost would not haue called it the holy city . now if ierusalem at this time were the true church of god then , then may wee well say , that in england god hath his true church : for , let the corruptions of our church bee as they are ; yet shall it match ierusalem in the prerogatiues of gods church . they had the law and the prophets read and expounded ; so haue wee , and the gospel also which is the power of god to mans saluation . they had the sacraments and ceremonies of the law ; answerable thereto wee haue the sacraments of the gospell , and also a true and holy forme of seruing god. their ierusalem was a mother city ; and though wee cannot say so much in that behalfe , yet hath our church beene a nurce to neighbour churches in germany , france and other places round about , for many yeares ; in regard whereof , the lord , no doubt , hath bestowed many blessings vpon vs. and therefore though our sinnes and abuses be many and grieuous , yet in regard of church prerogatiues we may be called a holy nation , and a true member of the church of god ; so that as our sauiour christ and his disciples ioined themselues to the congregations of the iewes in their legal seruice , and forsooke them not till they became no church ; so ought it to be among vs , till we separate from christ , none should seuer themselues from our church ministery & seruice of god. those therefore that make a separation from our church because of corruptions in it , are farre from the spirit of christ and his apostles . if any shal say , this makes wel for the church of rome , if so corrupt a place as ierusalem , in regard of church prerogatiues were an holie city , for they haue as many prerogatiues for religion , as the iewes then had , and therefore are the church of god , and so we do not well to separate from them . answ. some indeed that are no papists , say the church of rome is the church of god : but the truth is , the present church of rome is spirituall babylon , the mother of abhominations , no spouse of christ but a strumpet . but they plead their prerogatiues : as first , their succession from peter : secondly , true baptisme for substāce according to the first institution : thirdly , the apostles creed which they hold and beleeue : fourthly , the word of god , in the writings of the prophets & apostles : and lastly , that theirs is the mother church . answ. all this is nothing when the truth appeares ; for first , succession in person without succession in doctrine is no note of a church : now let them shew succession in the apostles doctrine , and we yeeld . secondly , their baptisme alone , though for substance true baptisme , cannot prooue them a true church : circumcision was the sacrament of gods church , yet samaria and colchis were not the church of god , though they vsed it : againe , the thiefe may shew the true mans purse , but that proueth him not to be true and honest ; no more doth baptisme iustifie the church of rome to bee a true church . lastly , though they haue outward baptism , yet indeed they ouerthrow inward baptisme , the life of that sacrament , to wit , imputed righteousnesse and renued holinesse , which in gods church must goe together with the outward element , else it is nothing . thirdly , for the apostles creed , they haue it in word , but they deny it in deede ; for though they say , they beleeue in god the father , and in iesus christ , yet in effect they deny both god and christ. for the god of the papists is an idol god , and the christ of the papists a false christ , as we haue shewed in handling of the creed . fourthly , for the scripture ; wee must know the word of god stands not in bare words and letters , but in the true sense and meaning of the holy ghost contained in the scriptures of the prophets and apostles . now though they haue the bookes of scripture , yet in sundry main grounds of religion , they ouerthrow the foundation of the prophets and apostles . again , they keep the scripture as a lantern holds a candle , not for it selfe but for passengers : so is the scripture with them , not for their synagogue , but for gods secret ones among them , for euen in the midst of poperie hath god euer had some of his elect , who haue not embraced their cursed doctrine . lastly , for their plea to be the mother church ; we must distinguish between the ancient church of rome , and the strumpet that now is ; the ancient church of rome to whom paul writ , was a true and famous church , and a mother church ; but she is now dead and buried ; and the now roman church is no mother church , no spouse of christ , but the whore of babel the mother of abhominations , from which we are commanded to depart , reuelat. 18. 4. secondly , in that christ is brought to ierusalē , that holy city , there to be tempted , wee learne , that no holinesse of place on earth can debarre the diuell from his temptations ; he brings christ from the wildernesse to tempt him , in the holy city euen vpon the holy temple hee will thrust himselfe a on iehoshuahs right hand to resist him , though iehoshuah stand before the angell of the lord to minister to the lord. and therefore the follie of papists is egregious , that thinke the signe of the crosse , holy water , reliques , and such massing inchantments haue vertue in them to free their houses , or their bodies frō the assaults of satan . lastly , heereby wee see that change of place is but a sillie cure for a troubled mind ; indeed change of aire may much further bodily cures ; but a troubled mind hath conflicts with the diuel , who will not leaue for change of place , ierusalem will fit his turne as well as the wildernesse . the second part of the diuels preparation to this conflict is this , and set him on a pinnacle of the temple : the word translated pinnacle , signifieth properly a wing of the temple ; whereby , some take to be meant , the sharpe brouches and spires on the top of the temple ; whereof there were diuers ; but these ( as i take it ) are not heere meant ; for such a spire cannot wel be called a wing ; others take it for some part of the battlement , made on the top of the temple , which was flat , as the iewes vsed to build , to keepe men from falling ; others take it for any top corner of the temples ; and whether of these it was we cannot certainly define ; but this we must holde , that it was some dangerous steepe downe place on some corner of the temple , or on the battlements , from which a man might easily cast himselfe ; whereby we see the diuell will omit no aduantage that may further his temptations ; which should make vs the more carefull of our standing against him . verse 6. and said vnto him , if thou be the sonne of god cast thy selfe downe : for it is written , that he wil giue his angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . these wordes containe the second maine point in this conflict , to wit , satans assault vpon christ : wherein we are to obserue , first his temptation : then the reason whereby he doth enforce it . his temptation heere is framed as the former was , in a kind of reasoning , thus : if thou be the sonne of god , then shew the same by casting thy selfe downe from this pinnacle of the temple : but as i see thou art certainly perswaded , that thou art the sonne of god : therefore cast thy selfe downe , and thereby declare it . seeing this is a distinct temptation from the former , i doubt not but it must be thus framed with this conclusion : for if it had the same conclusion with the former it should be the same temptation . satans meaning then is this , as if he had said ; i haue made triall to see expresly whether thou be the sonne of god or not , and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true , which said , this is my welbeloued sonne in whom i am wel pleased : now if this be so indeed , it is conuenient thou shouldest confirme the same by some miracle , and the fittest place thou canst doe it in , is this ; therefore cast thy selfe downe headlong from this pinnacle , and yet preserue thy selfe in safety without all hurt in the fall . the drift of satan in this temptation was , to bring our sauior christ to a vaine confidence in his fathers protection , and indeed to flat presumption vpon his extraordinarie prouidence in the neglect of lawfull ordinary means , as by satans conclusion , & the answer of christ will easily appeare . and hereby we may obserue that one maine drift of satan in his ordinarie temptations in gods church , is to carry men to presumption , and vaine confidence in the loue , fauor , and mercy of god : this appeares by the strange reasonings for libertie in sinne which many frame to themselues , and some are not ashamed to vtter ; as first , god is mercifull , and christ shedde his bloud for their redemption , and therefore they will not be so strict and precise in hearing sermons , and reading & conferring about the word as many are , but they wil take the pleasures and seeke the profits of this life . thus reasoned some in the apostles daies : a let vs continue in sin that grace may abound : of such iude complaineth , saying , b they turne the grace of god into wantonnesse . such there haue beene euer since , & at this day they doe euerie where abound . secondly , some say , they are either ordained to saluation or damnation ; now if to saluation , they are sure of it how euer they liue ; and if to damnation , they cannot escape it , though they liue neuer so holily , for gods decree is vnchangeable ; and therfore they will take their pleasure and liue as they list . thirdly others say they haue euer found gods goodnesse towards them , and they are perswaded he will neuer see them want , and therefore they will not toile themselues with labor & care as others do , but take their ease and pleasure while they may haue it ; and so neglect their charge and calling , and giue themselues wholly to their sports and pleasures , to company keeping or such like . yea , by this temptation to presumption , satan oft preuailes with the better sort ; for if a man fauour the trueth , and giue himselfe to know religion in any sort , the diuell will straight way go about to perswade him , that that which he doth is sufficient to his saluation , & thus wil keepe him from vsing further means to come by the certaine knowledge of his election , and full affiance in christ iesus , to become a perfect man in christ , which is the end of gods holy ministery , ephes. 4. 13. whereunto we should giue all diligence , 2. pet. 1. 10. see the truth heereof in the fine foolish virgins , who carried a burning lamps , but tooke no oile with them , neuer minding that till it was too late ; and so doe most men content themselues with the blazing lampe of an outward profession , neuer looking for the oile of grace , till the time of grace he past . the vse . heereby then wee are all taught , in speciall maner to beware of presumption ; this is the common snare of the diuel wherein he intangles many a soule . it is true indeed that he oft preuailes by bringing men to desperation , but a thousand perish through presumption , almost for one by desperation ; for despaire is a painfull thing to flesh and bloud , and as the diuell knowes well , doth sometimes turne to a mans more sound conuersion ; but to presume is sweet and pleasant to the flesh , and most agreeable to mans corrupt nature : in regard whereof wee ought to keepe out heart with all watch & ward , as dauid praieth , keepe thy seruant from presumptuous sinnes , ps. 19. 13. againe , obserue the order of satans temptations by comparing this with the former . there he sought to ouerthrow christs faith & to bring him to distrust the trueth of gods word vttered from heauen ; but finding hee could not that way preuaile , heere he takes the cleane contrary course , and seekes to bring him to presume . this serues to discouer vnto vs , the deepe guile and subtilty of the diuell , that can so cunningly turn himselfe from one extreame vnto another . and looke as he dealeth here with christ the head , so doth hee continue towards all his members , if he cannot bring them to one extreame , he will assay them hard in the other . if hee cannot bring a man to couetousnesse , and keepe his heart to the loue of money , then let him beware of riot and prodigality . is a man giuen to pleasures and delight , and an length is depriued of them ? then let him beware ; the diuell swallow him not vp with ouermuch griefe , as he sought to do with the a incestuous person of corinth . doth a man come to loue religion , that formerly was giuen to loosenesse of life ? then if it be possible the diuell will carrie him to schisme & heresie . the diuel cannot abide that a man should keepe the meane according to gods word , isay 30. 21. he would haue our first parents to be gods , or no body , gene. 3. 5. and so still he laboureth to bring a man to some extreame . we therefore in all estates during life , must labour to keepe the golden meane , as christ heere did , neither doubting on the one hand nor presuming on the other , but retaining still that blessed faith , whereby his blessed heart was firmly setled in these assaults . thus much for satans drift . now come to the words of this temptation . if thou be the sonne of god , then cast thy selfe downe : that is , shew by this miracle that thou art the sonne of god. marke here , the diuell perswades him not , to shew himselfe to be the sonne of god by doctrine in the execution of his ministerie ; but cast thy selfe downe , shew a miracle : wherein we may beholde the very liuely image of that naturall disposition which is in all impenitent persons ; they affect christes miracles , but they care not for his doctrine . herod longed to see christ , b and was glad of his comming , when pilate sent him ; yet not to heare his doctrine , for that he could not endure ; els he would not haue imprisoned iohn , and also put him to death ; but he hoped to see a miracle . the wicked iewes desire a signe , that put christ to death for his doctrine ; yet if be will come downe from the crosse , and so miraculously saue himselfe , then they will beleeue , mark. 15. 32. and this venom of the olde serpent hath poisoned the hearts of many students in the scriptures , who care not at all to ground themselues in the fundamentall points of religion , as faith and repentance ; and yet are woonderfull eager after quidditles and difficulties , wherein may appeare some outward shew of wit and learning ; like the hypocriticall pharisies , that would tithe mint and rue , and yet passe ouer iudgement and the loue of god , luk. 11. 42. and the cause hereof is the want of sound grace , for naturall men indeed can not sauour the things of the spirit of god ; the knowledge of christ crucified seemes foolishnesse vnto them . secondly , the diuell tooke occasion of his former temptation from christs infirmitie of hunger : but perceiuing christs sure faith in his fathers word by his gratious answer to that assault , heere he borrowes his temptation from that profession of his faith ; as if he should say , thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of god ; and if that be true indeed , then shew it by this miracle , cast thy selfe downe . heere then behold another tricke of satan ; if he cannot preuaile by assaults drawen from our infirmities , then will he assay vs by temptations drawen from gods good gifts and graces in vs ; if he cannot keepe a man in ignorance that hath good gifts of wit & memory , then will hee seeke from his knowledge to puffe him vp with pride , and so mingling his poison with gods good gifts , doth cause many a one to become a bane to gods church , that otherwise might haue prooued an excellent instrument therein ; as might easily be shewed in sundry particulars . thirdly , heere marke how satans malice is restrained , and his power limited : by gods permission he is able to carrie christ from the wildernes to ierusalem , and there to set him in a most dangerous place on a wing of the temple ; the thing hee now desireth is his destruction by casting downe head long , but that he can not doe , and therefore perswades christ to cast himself down ; wherein we see the speciall prouidence of god ouer christ iesus in all these temptations , restraining his enemy in the thing he most desired . and the same prouidence doth he still continue ouer his church for the effectuall preseruation of christs members in all their temptations . the diuels vnwearied desire & drift is , to bring contentions , hurliburlies and ruines into all societies in church and common-wealth ; therfore the peace and tranquillity of these is , and so must bee acknowledged , a notable fruit of gods blessed prouidence restraining the spite and malice of satan . againe , hence it is euident , that in temptation satan cannot go beyond the permission of god : he can tempt christ , yea transport his body , and set him in a dangerous place , for thus far god permits him to goe ; but to cast christ downe from the pinnacle he cannot , therein comes gods restraint . so it fareth with gods children ; for the triall of his graces in them , and to chastise them for some sinnes , he suffers satan to buffet them ; but yet one iotte of his malice beyond gods permission he cannot shew , as in iobs affliction by him may notably appeare . which wee must carefully remember for our special comfort in our most grieuous assaults ; gods will permitting satan so farre must make vs patient , and yet his power restraining satan from doing worse , must giue vs comfort . thus much for the temptation itselfe . the reason whereby satan enforceth his temptation is taken from a testimony of scripture : for it is written he shall giue his angels charge ouer thee , &c. satan hearing christ alledge scripture for his defence against the first assault , comes now vpon him with his owne weapon , that if it were possible he might foile him , after this sort : thou shewest thy selfe to be the doctor of the church , by thine alleadging of scripture , and that , it seemes , thou makest the rule of thine actions : well then thou maiest well and safely cast thy selfe downe hence if thou bee the sonne of god , for it is written , he shall giue his angels charge ouer thee , and with their hands they shall lift thee vp &c. from this dealing of satan , wee are taught , not to embrace an opinion in religion , because a shew of proofe by testimony of scripture may bee giuen for it . but we must trie the spirits , that is , the doctrines of men , whether they be of god , or not , 1. ioh. 4. 1. for the diuell can alleadge scripture to mooue christ vnto presumption , and it is his vsuall practise , when he caries men into schisms , errors , and heresies . reason with a man that minds to liue in sinne , and tell him of that dangerous state , by reason of the shortnesse and vncertainty of this life : will he not tell you straight , he will doe as he does , and repent when he is old ? for it is written , a at what time soeuer a sinner doth repent him of his sinne , i will put all his wickednesse out of my remembrance , saith the lord : and some thinke three or foure good words at a mans last end wil serue his turne : for the thiefe on the crosse said no more , but , b lord remember me when thou comest into thy kingdome . and all such as are trained vp in the schoole of satan , can easilie alledge scripture to further them in euil . but let vs come to the scripture which the diuel doth notoriously abuse by his allegation : it is written in the 91. ps. v. 11. in the alledging whereof he would seeme very carefull and precise , at the first not omitting so much as this particle [ for ] which might haue beene left out , and yet nothing haue been wanting to the force of his reason : but heerein is the deepenesse of his policy , to cause christ not to suspect any falshood afterward ; for towards the end , hee leaueth out that , on which the promise is grounded of being kept by the angel : to wit , to keepe thee in all thy waies , that is , in all the good duties of thy lawfull calling wherein thou shalt glorifie god and doe good to others ; to such as so walke in their waies doth that promise belong . heere then behold satans notable fraud and craft , that can so cunninglie leaue out that which makes not for his purpose , and so peruert the true meaning of scripture ; this is his vsuall practise , in enmity against the word to depraue the true meaning by cutting off some part , when hee cannot vtterly ouerthrow the whole . the like is the dealing of all heretickes , who by cutting off and leauing out , play legerdemaine with the scripture . the arrian holds the bible for the word of god ; but such places as serue to proue the godhead of christ , he doth notably abuse and peruert . the familie of loue also , doth hold the bible for the word of god ; but come to the true meaning of it , therein they faile , turning all into allegories , euen most true histories , as the fall of our first parents , and such like , which are maine grounds of religion in their naturall sense : and the apostaticall church of rome , doth hold with vs the bookes of the old and new testament ; but yet they put in and take out at their pleasure , and take from it all sense and meaning which agrees not with the determination of their holy father the pope ; and thereby they ouerturne the word of god , and strongly maintaine their mystery of iniquity . this dealing of satan and his wicked miscreants with the scripture , must make all gods children willing to spend their strength in searching out the scripture ; for that is the onely way to descrie their fraude in deprauing of it . this caused christ to bidde the people in his time to search the scriptures , to learne to know him to bee the true messias , which the iewish teachers did then deny . in regard whereof wee must say with a moses , oh that all the lords people were prophets , and that the lord would put his spirit vpon them ! oh that all could reade and vnderstand the word of god! this is it , wherein all that either be , or intend to be ministers must labour especially , euen to get sound knowledge and iudgement in the text of scripture . the minister must not only be able to teach the truth , but also to discerne , to discouer , and to confure errors and heresies , which hee can neuer foundly doe without good vnderstanding in the text it selfe . the diuell knowes the whole scripture , and he will spare no text therein it hee can corrupt it ; therfore to resoue gods truth out of his hands who is the father of lies , the minister must shew himselfe a good souldier of iesus christ , as paul exhorteth timothy , giuing such attendance to the word that all men may see his profitting therein ; yea with ieremie , the minister must eat the bookes of god , and digest them in his vnderstanding , and rejoice therein , labouring to feele them the joy of his heart . the diuell knowes that scripture truely vnderstood and well applied , is the onely engine for the battery of his kingdome ; and therefore , euen from the beginning , but specially since the comming of christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them : hee it is that hath brought men from the reading of the scriptures , to betake themselues to the writings of men , as schoolemen , fathers , and such ; by this meanes hee hath for many yeares euen to this day in the church of rome , locked vp the scripture in an vnknowen tongue : yea euen in gods church the diuel works mightily this way , by stealing away the affections of yong students from the bible , and rauishing them with delight in the writings of men ; for thus he keeps them from the fountaine of truth , that they either fal into error themselues , or be lesse able to discerne and confute it in others . and hence come dissentions and errors into the schooles of the prophets , which cannot be auoided while men leaue the text of scripture & addict themselues so much to the writings of men , for thereby hee can more cunningly conuey strange conceits into mens minds : and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text . secondly , gods ministers must heereby be admonished , to be carefull in alleadging any text of scripture , that the same be fit and pertinent : for to wrest the same from the proper meaning of the holy ghost to serue their owne conceit , is the practise of satan , which euery seruant of god must be farre from , and therefore must not do it hand ouer head . which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of scriptures in the doctrine of a sermon , for as a in many words there cannot want iniquity , as salomō saith ; so in affected multiplicity of quotations can the abuse of scripture bee hardly escaped . if we deliuer but a mans testimony , honesty will compell vs as neere as we can to keepe both his words and his meaning ; much more should conscience moue vs in alledging the testimony of the lord , to haue carefull respect to the euidence of truth : and therfore that sparing course is very commendable , whereby in quoting of scripture men make sure to keepe themselues to the lords true meaning , lest by deprauing his word they become followers of satan : and thus much for the maner of satans allegation . the true and proper meaning of that text is now briefly to be discussed . the ninety-one psalme , from whence it is alledged , is a most heauenly part of scripture , penned for the comfort of gods people in the time of some grieuous plague or sickenesse ; and it containes a notable preseruatiue against the plague , and by consequent against any iudgement of god , to wit , true affiance and confidence in the lord , that is the ground of all comfortable safety ; thereto , among many other , is a this gratious promise made of the protection of gods holy angels , ( which the diuell doth heere alledge ) who shall be as carefull for the safety of gods children in common calamities of famine , plague , pestilence &c. as the nurce is ouer her tender child to hold it in her hands , and beare it vp in her armes , lest it should fall and hurt it selfe ; alwaies prouided that the child of god keepe himselfe in his waies , that is , in obedience to gods commandements and in the duties of his lawfull calling . it is true indeed , that iudgement begins at the house of god , and the righteous are taken away from the euill to come , yea many times the same outward iudgement lights vpon the good , that doeth vpon the bad : yet this taketh not from gods child the comfort of this protection in common calamities , for all promises of temporall blessings must be vnderstood with the exception of the crosse : as heere , gods angels shall guard his children in time of plague , famine and pestilence , vnlesse it please god heerewith to chasten them for some sinne past , or to preuent some sin , or greater euill to come , or to make triall of their faith and patience : in which cases also the child of god doth greatly differ from the wicked ; for through the fruition of gods loue in christ the euill of the punishment is taken away , and the outward smart thereof b sanctified to the greater good of his soule : but out of this case their protection is certaine : see exod. 12. 23. psal. 105. 16. 17. & ezek. 9. 4. 6. the vse . the consideration of this gratious protection of gods angels ouer such as keepe themselues in their waies , must moue euery one to labour to know and practise the duties of his calling both generall of christianity , and particular for the state of his life , in all good conscience ; so doing , let come what will , in all dangers hee shall haue safety ; for gods angels pitch their tents about him , they are as watchfull ouer him as a nurce ouer her child ; but if wee forsake our waies wee lose the comfort of their protection , & expose our selues to all gods iudgements . verse 7. iesus said vnto him , againe it is written , thou shalt not tempt the lord thy god. heere is the third generall point in this conflict : to wit , christs answer and repulse made to satans assault , taken , as the diuels temptation was , from a text of scripture ; for hee saith , againe it is written ; where yet hee meaneth not to oppose scripture to scripture , but to confute the abuse of scripture by scripture ; after this sort , as if he had said to satan , it is true indeed that god hath made many worthy promises of aid and protection to his children in his word , yet they shal not be performed to those that presume to tempt god , as thou wouldest haue me to do . from this dealing of christ with satan we may obserue ; that the scriptures of god are sufficient in themselues , truely to interpret and expound themselues . the diuel alledging scripture did wrest it from the true sense ; this our sauiour christ sheweth by alledging another text out of a moses , which being applied to the place which the diuel abused , doth shew the true meaning thereof . so ezra , expoūding the law vnto the iews , read distinctly in the law of god , and ( as the words do signifie ) b gaue the sense by scripture , and caused the people to vnderstand : much more then at this day may the scriptures be thought sufficient for the expounding of themselues , sith to the canon there of since ezra his time there is added the whole new testament by the hand of god , wherein the deepe things of god are plainelie reuealed . the church of rome cannot away with this , that scripture should be sufficient to expound it selfe . and therefore against it they reason thus : that which must expound scripture , must haue iudiciall power to determine of the sense thereof : but the scriptures haue no such ludiciall power ; for they are but a dumb letter , and therfore no sufficient iudge to determine of their owne sense and meaning . answ. the scriptures haue iudiciall power to determine of their owne true sense and meaning , for they speake euidently , to all that are inlightned by gods spirit , and therby made able to know what the scripture saith : wee know a man may speake to his friend not only by word of mouth but also by letter , and thereby expresse his meaning sufficiently ; euen so , though god speake not now vnto his church by created voice , yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them ; and therefore it is a shamefull slander and blasphemy against the scriptures to call them an inkie letter and dumbe iudge . and let them shew , if the scripture be not , where is that speaking iudge who hath power iudiciall to expound the scripture . indeed their answer is , that the church is this iudge , and that we must consult at her mouth for the true meaning of the scripture . answ. the church hath a ministery and dispensation committed vnto her , in the execution whereof she deliuereth the meaning of the scripture vnto gods people , but that is not from any iudiciall authority committed vnto her , to determine of the sense of scripture of her selfe ; but onely by comparing scripture with scripture , and expounding one place out of another ; euen as the lawyer giues the sense of the law , not from any iudicial power giuen vnto him aboue the law , but by obseruing the words with the scope and circumstances of the law . but heere i would know , if the church must needs bee iudge , by what meanes must she determine ? they answer , by the rule of faith ; the consent of councels and fathers ; and if these faile , then by the pope ; answ. by their rule of faith , they vnderstand , vnwritten traditions , that is , such truth beside scripture , as hath beene kept by tradition from hand to hand since the primitiue church . but these are meere forgeries , and shame it were to subiect the truth of god to the deuice of man ; if these bee made iudge of scripture , then shall the faith of the church depend vpon the wisedome of man , and not vpon the power of god , a thing abhorred of the apostle 1. cor. 2. 5. the onely rule of faith is the scripture , and true faith will admit no other iudge beside the scripture to determine of that whereon it must depend . secondly , for their consent of fathers and councels , that is no sufficient meanes to determine of the true sense of scripture ; for their seuerall errors and contradictions one to another , & many times to themselues , shew , that they wanted the immediate assistance of the spirit . and the same is true of the pope , as might easily be proued at large , by their grosse ignorance & errors . and therfore it remaines that the true iudge and expounder of scripture , is scripture it selfe , as christ himselfe by his practise sheweth in this place . the place alledged by christ , is this commandement of god vnto his people , thou shalt not tempt the lord thy god. for the vnderstanding whereof we must search out three things , first what the tempting of god signifieth : secondly , the manner how god is tempted : and thirdly , the cause and root thereof . for the first , to tempt god signifieth , to make triall and experience of god , and to prooue whether hee be so true , iust , mercifull , prouident and powerfull as his word reporteth him to be . thus did the israelites often tempt god , as the lord saith , a when your fathers tempted me , proued me , and saw my workes ; which latter words shew what it is to tempt god , euen to seeke to haue proofe by his works whether he be such a one as his word saith he is . if any shall say we are commanded , to taste and see how gratious the lord is , ps. 34. 8. yea the lord bids his people proue him , malach. 3. 10. answ. those places do sufficiently expound themselues , for dauids taste and sight is by the grace of true faith and affiance , for in the same verse he pronounceth such blessed ; and in malachie the lord bids them prooue him , but yet in their way of obedience in prouiding for his sanctuary according to his ordinances . therefore we must know for the second point , that euery triall of god is not simply euill , but that which is needlesse , when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence . thirdly , the root of this sinne , is an vnbeleeuing heart , whereby a man doubts of the truth of gods word , of his power , presence and prouidence . ps. 78. 18. the israelites tempted god in their hearts ; there is this sinne : the maner how followeth , in requiring meat for their lusts &c. not contenting thēselues with gods present prouidence ; the root & ground whereof is set downe , vers . 22. because they beleeued not in god and trusted not in his helpe . when a man doubts of the fidelity of his seruant he wil lay something in his way , as a peece of siluer , his purse &c. to trie him withall ; so when a man begins to doubt of gods goodnesse and fidelity towards him , hee will easily be brought to make needlesse triall of him by some worke of god beside his ordinary prouidence . the meaning then is this , thou shalt not tempt the lord thy god , that is , thou shalt not make any needlesse triall of gods goodnesse , mercy , power or prouidence , from a distrustfull heart in the truth of his word . heere yet further for our instruction wee are to know that god is tempted fiue waies , as the word of god doth manifest : first , when a man shall appoint vnto god , either the time when , the place where , or the maner how god shall helpe him , and performe his word vnto him ; heerein he seeks experience of the truth and power of god. thus the israelites tempted god in the wildernesse when they wanted water ; saying , a is god among vs or no ? god had promised to bee with them in all their iourney to canaan , but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place . and so likewise they tempted him in the want of foood , ps. 78. 19. can god prepare a table in the wildernesse . the consideration whereof must teach vs in all our petitions which we make vnto god for the accomplishment of his promises vnto vs , to beware of b limiting god , as the iewes did , by prescribing vnto him time , place & maner for the accomplishment thereof ; but wait with patience his good leasure . for hee that beleeueth will not make haste , but wil commit his way to the lord : ps. 37. 5. secondly , god is tempted when men require a signe at his hands . thus the pharisies tempted christ : matt. 12. 38. master we would see a signe of thee : meaning thereby to be certified whether hee were the messias , and luke saith , they tempted him , luk. 11. 16. and thus doe all those tempt god , which refuse to embrace the doctrine of the gospel , because they cannot see the ministers therof to confirme the same by miracles . thus do many papists plead against our religion , embracing rather the mysterie of iniquity , because : it is confirmed vnto them by lying wonders ; not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of god , by his owne testimony thereunto in signes & wonders through the hands of his apostles . quest. is euery asking of a signe a tempting of god ? for gedion asked a signe when he was to be a iudge and deliuerer of gods people , iudg. 6. 17. and so did hezekiah to bee assured of the lengthning of his daies , 2. king. 20. 8. and yet we reade not that god charged them with tempring him , but did condescend to their requests . answ. there be two causes in which we may require a signe of god & not tempt him : first , when god commands a man to ask a signe at his hands : so might azah haue asked a signe of god , for his assurance of victorie according to gods promise , yea he is c blamed for not asking it when the lord commanded him . secondly , a man may aske a signe of god , when it serueth for the necessary confirmation of an extraordinary calling , or of some special promise of god made to man : in this case did gedion aske a signe of god for the further confirmation of his extraordinary calling to bee a deliuerer vnto gods people . and so did hezekiah for his further assurance in the lengthning of his life , by an extraordinary promise , fifteene yeares . but out of these cases to aske a signe of god is to tempt him ; as the pharisies did , who would prescribe vnto god what kinde of miracle they would haue , euen a signe from heauen , not contenting themselues with those miracles which christ did ordinarilie worke among them . thirdly , a man tempts god , when he goes on in any sinne against gods commandements , for hereby he makes needlesse triall of gods iustice , mercy , and patience . the lord saith of his people , they d tempted him ten times , and haue not obeied his voice : mal. 3. 15. the people murmuringly say , they that worke wickednesse are set vp , and they that tempt god are deliuered ; where working wickednesse and tempting of god are al one . which serues to admonish vs , that with al speed we break off the course of our sins by repentance , for while we continue in sinne we tempt god , and so lie open to all his iudgements , depriuing our selues of the guard and protection of gods holy angels , nay they will become our enemies , and insteed of protection , execute gods heauy vengeance vpon vs. fourthly , they tempt god , that impose vpon gods people , there ligious obseruation of legall ceremonies abolished by christ : act. 15. 10. why tempt ye god ( saith peter ) to lay a yoake on the disciples neckes , which neither our fathers nor we were able to beare ? this is to make triall of gods power in the sauing of his people . whereby we may see how wicked and damnable the romish religion is , which wholly stands in the obseruation of ceremonies , partly heathenish , and partly iudaical , whereto when men submit themselues , they do nothing else but tempt god. fiftly , they tempt god , that refuse or neglect the ordinarie and necessarie meanes of their preseruation , either for body or soule : as hee that being to goe ouer a water , will leaue the bridge which is the ordinarie way , and aduenture dangerously through the water : for heerein he seekes a needlesse experience of gods power : so doe they also that neglect or contemne gods holy ordinance for the sauing of mens soules in the ministery of the word . now to this kinde of tempting god doth christ apply this commandement in this place ; as if he should say , when god hath affoorded vnto men an ordinarie meanes for their helpe and safety , they are not to refuse the same , and seeke for safety from god extraordinarily . i am now in a dangerous place i confesse , vpon this pinnacle , yet there is some ordinarie way to get down as staires or ladder ; and therefore vnlesse i would tempt the lord my god , i may not cast my selfe downe and thereby seeke for extraordinarie preseruaiton , as thou perswadest me . thus also they sinne that goe into places of great danger without a calling : so peter sinned in thrusting himselfe into caiphas hal , a place of temptation , as by lamentable experience he found too true . thus dauids three worthies sinned in aduenturing vpon their enemies host , for the fetching of a little water out of the well of bethlehem ; & therfore when it was brought vnto him , dauid would not drinke thereof , but powred it out for a sacrifice vnto the lord , 2. sam. 23. 16. heere some may aske , whether they do not tempt god , that aduenture to clime on high places , to stand on spire steeples , to runne on the ridge of high houses , and to goe on ropes a great height from the ground . answ. men may doe such things in a twofold estate , either hauing a lawfull calling thereto , as carpenters and masons , who are to worke vpon high buildings ; now they without tempting of god may clime and stand on high and dangerous places : or else hauing no lawfull calling thereto , as they who vse to doe such things to make knowen their actiuity , or only to affoord delight and admiration vnto others for their priuate gaine and aduantage ; and such tempt god fearefully ; for christ was better able to haue cast himselfe downe from this pinnacle , and haue preserued himselfe without hurt , then these men are to saue themselues in their aduentures , and yet hee refused so to do , because hee would not tempt the lord his god. thus much for the meaning of this commandement . the doctrine for instruction hence , is to be gathered from this command applied to the text which the diuell alledgeth ; and it is this : whosoeuer looketh for the accomplishment of gods promises vnto him , must be carefull to walke before god in the waies of his commandements , and in the workes of his calling with all good conscience . god indeed hath made many gratious promises in his word , of blessings temporall and eternall , but they that tempt god shall not find the comfort of them ; mens sinnes hinder these things from them ; gods goodnesse is to bee seene and tasted in the waies of faith and obedience . god hath promised the guard of his angels to his children while they keep themselues in their waies : if therefore thou wouldest haue this protection thou must keep thy selfe in those waies that god would haue thee to walke in . also in theri hesse of his loue god hath made a promise of euerlasting life with freedome from eternall perdition , to those that beleeue in christ , iohn 3. 16. thou therefore that wouldest enioy the comfort of this promise to thine immortality and life , must get true faith into thy heart and thereby liue all the daies of thy life . the same may bee said of euery promise of god pertaining either to soule or body , the fruition of them doth depend vpon the practise of some part of obedience ; which if thou doest neglect thou doest but presume in making title to the promise : peter tels symon magus plainely , he had no part with them in the gifts of the spirit , while his heart retained a purpose to liue in sinne , act. 8. 21. breake off therefore the course of sinne , and inure thy selfe to the practise of obedience , so shall gods promises be sweet vnto thine heart ; and the more thou proceedest in obedience , the more comfort thou shalt find in gods gratious promises : but if thou doe lay hold on sinne , the comfort of the word will depart from thee . and thus much for the second temptation . verse 8. againe the diuell tooke him vp into an exceeding high mountaine , and shewed him all the kingdomes of the world , and the glory of them ; 9. and said vnto him , all these will i giue thee , if thou wilt fall downe and worship me : 10. then said iesus vn so him , auoid satan , for it is written , thou shalt worship the lord thy god , and him onely shalt thou serue . these words containe the third conflict betweene our sauiour christ and satan ; wherin consider three points ; i. satans preparation : v. 8. ii. satans assault vpon christ : v. 9. iii. christs answer thereto : v. 10. for the first , before wee come to the handling of it in particular , wee are to consider that vnto euery assault the diuell prepares himself afresh : which should teach vs to labour to furnish our hearts euery day afresh to be able to repulse his new assaults . now particularly ; this preparation hath two parts : first , satan takes christ into an exceeding high mountaine : secondly , he shews him all the kingdomes of the world and the glory of them all . for the first , it may bee demanded what way satan tooke vp christ into this high mountaine ? answ. he might do it two waies ; either by vision , or by reall and locall transportation of his body from the temple to some high mountaine . some thinke this was done by vision only in christs mind , as a ezekiel was caried by the lord from babylon to an exceeding high mountaine in the land of israel . but i rather thinke that christ was really and locally transported by the diuell in body from the temple to some high mountaine ; for christs temptations were not imaginary , but true and reall . againe , the words import a true and reall transportation without any mention of a vision . the reasons why the diuell carries christ to an high mountaine may bee these : first , the diuel hath a great desire to imitate god in his glorious workes , that so hee may disgrace the workes of god , yea and god himselfe as much as he can . now we read b that god tooke vp moses into mount nebo , from whence hee shewed him all the land of canaan ; so satan , that he might seeme to go beyond god , takes vp christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them . secondly , he did it for the furtherance of this last assault wherewith hee tempted christ , for hee meant to entice christ with the glory of the world , and therefore brings him where hee might take the fairest view thereof . now in that satan transports the body of our sauiour christ this second time , wee see that by gods permission , satan may haue power ouer the bodies of gods children , to transport the same from place to place , or otherwise to vex them , and that not once onely , but sundrie times . this we must obserue , and remember carefully as a stay and prop against distrust & despaire , if god should suffer satan to vex vs , by such transporting of our bodies from place to place , or by any outward calamity ; & that not once or twise but diuers times ; for that which befell the head christ iesus , may well befall any of his members . the second part of the diuels preparation is this : he shewes vnto christ all the kingdoms of the world , & the glory of them . this he could not do actually , for there is no mountaine so high in all the world , whereon if a man were placed , he could see one halfe or one quarter of the kingdomes of the world , as they are seated and placed vpon the face of the earth ; nay if a man were set in the sunne , and from thence could looke vnto the earth , yet hee could not see past the halfe therof . and therefore wee must know that the diuel did this in a counterfet vision , for heerein hee can frame an imitation of god. now the diuels visions bee of two sorts ; either in the outward senses , or in the mind and vnderstanding . his visions in the outward senses be delusions , whereby he makes men be leeue they see that , which indeed they do not see ; this might easily be proued by manifold examples recorded in the histories of all times , but that one shall suffice , of his counterfait resemblance of a samuels forme and attire to the witch of endor for the deluding of saul ; when as indeed samuels true body was in the graue , and his soule with the lord. secondly the diue hath visions wherbv he deludes the vnderstanding . zak. 13. 4. the lord saith heereof , the prophets shal be ashamed euery one of his vision . these visions the diuell shewes to men sometime sleeping , and sometime waking ; euen as the lord doth shew his visions to his owne seruants . the visions of satan shewed to men sleeping are called dreames ; deut. 13. 1. the false prophet hath his dreame . his visions shewed to men waking , are to such as haue crazed brame , whom he perswades strange things of themselues , as some , that they are kings or princes ; others , that they are christ , iohn baptist , & such like ; examples heereof in all ages are many . now touching this vision of satan to christ ; some thinke it was inward in christs minde ; but i rather take it to haue beene in his outward senses only , as the words of the text do import ; the diuell by his art did cunningly set forth and represent vnto the eies of christ a notable shew and representation of all the kingdomes of the earth , and the glory of them . heerein the diuell sheweth great power and skill in that he can represent vnto the eie in his counterfet visions such strange and admirable sights . and it teacheth vs , that the practises of forcerers and magicians , vndertaking to represent vnto the eie , partly in the aire , and partly in glasses , either the persons of men that liued long since , or actions done in farre countries , or long before , are not meere fancies as some thinke , who deny altogether that such things can be shewed : for the diuell can resemble things done long since and a far off ; for if he could set such a sight before the eie of our sauiour christ in vision , as the view of the whole world , and the glory thereof , then much more can he represent vnto the eie of man strange and maruellous things . the diuels drift in this resemblance vnto christ is this ; heereby he intended most cunningly to insinuat himselfe into the heart of our sauior christ : for before he propounds this third assault , hee shews vnto christ all the kingdomes of the world and the glorie of them , that christ might take a liking of them , and so desire them , and at length accept of them vpon satans offer . thus he dealt with our first parents ; a vpon their first communication he shewes vnto eue the outward beauty of the forbidden fruit , that it was faire to locke vpon , and tels her of the good estate they should attain vnto by eating of it , and so at length brings her to yeeld to his temptation . hence we must learne to haue speciall care in the good ordering of all the outward senses of our bodies , specially the two senses of learning , seeing and hearing ; for by them the diuell can cunningly conuey his temptations into our hearts : the senses ( specially these two ) are the windowes of the heart and soule , and if we keepe them not well , satan will be sure to conuay some euill into vs. we must therefore obey salomons counsell , b keepe thy heart aboue all watch and ward ; this we cannot do , vnlesse we looke well to our outward senses , for they are the doores of the heart . this made dauid to pray , c lord turne away mine eies from beholding vanity : and iob d to make a couenant with his eies . and so must wee make conscience of hearing and looking , lest thereby wee giue aduantage to the tempter . further , in this sight obserue the deep policy of the diuell ; there are in the kingdomes of the world besides glory and dignity , many troubles , hurliburlies and vexations ; now these the diuell conceales from christ , and shewes him only the glory , pompe , wealth and dignity of the world , that so hee might the more easily winde his temptation into the heart of our sauiour christ. and this same course he stil obserueth in tempting men to sinne ; he hides from their eies all the miseries , plagues and punishments which are due to sin and that will follow vpon it ; and shewes them onely all the profits and delights that they may reape thereby : thus hee sugars ouer the poison of his temptations , that men neuer feele the bitternesse of them till their soules be thereby deadly infected : but then he takes a cleane contrary course , and shewes to the wounded soule all the woes and terrours of gods wrath , that if it be possible he may bring a man to despaire . and therefore we must be most watchfull of being insnated with the deceitfulnesse of sinne in the false shew of profit and pleasure . secondly , the diuels policy doth notably appeare in reseruing this temptation for the last place ; for he knowes full well how forcible with man be the temptations of profits , pleasures & honors . from whence we may also learne , that temptations fetched on the right hand from honour , pleasure and commodity , are the most dangerous and doe soonest creepe into the heart of man , preuailing far more then temptations on the left hand , which are taken from aduersity . the diuell foiled a dauid worse in the time of peace & ease , then euer he could do during the time of sauls grieuous persecution against him . and he preuailed more against the church by errours and heresies vnder constantine and other christian emperours , then he could do by most bloudy persecution for the space of three hundred years before . yea in these our daies wordly hopes haue drawn those from the syncerity of religion , whom outward violence could not moue : prosperity is a slippery path wherein a man doth soone catch a fall , and therefore we must learne to be most watchfull ouer our owne harts when we haue fairest weather with the world . lastly , s. luke b addeth this circumstance of time , that the diuell shewed all these things vnto christ in as short a time as might be , euen in a moment or point of time : whereby we may perceiue the diuels great celerity & speed in doing any thing he takes in hand , herein he goes beyond all men in the world : for being a spirit hee is able to worke wonders , and though he cannot go beyond the strength and compasse of nature , because his power is finite , yet by reason of his agility and speed he can goe beyond the ordinary course of nature in the maner of working the things hee takes in hand . and this exceeding quicke speed the diuell heere vseth , to stirre vp in christ a more eager desire after those strange & goodly things wherof he had but as it were a glimple , that so by degrees he might worke in christ a liking of them ; for the nature of man doth more eagerly affect strange things when they be sudden , and the eie of man doth more wistly behold them . and this also , as the former , must make vs watchful against all satans crafty wiles , that wee be not beguised by him . thus much for satans preparation . the second point in this conflict , is the temptation it selfe , in these words ; vers . 9. and said vnto him , all these will i giue thee , if thou wilt fall downe and worship me . the drift of satan in this assault ( which we must carefully obserue ) is to draw christ to commit idolatry by the hope of wordly kingdomes and the glory of them : heerwith he proues him when he could neither weaken his faith by his first temptation , nor worke presumption in him by his second . and looke how he dealeth heere with christ , so doth he commonly in the world ; many a ones conscience and religion doth he quite ouerthrow by wordly hopes of riches , pleasures and preserments : heerby not only ordinary professours , but ministers and preachers of the gospell haue beene drawen to absure and renounce that truth which formerlie they haue taught , and to betake themselues as the popes vassals to professe and maintain his blasphemous idolatries : heerby also protestant merchants , are drawen to become very seruiceable to the popish churches , by transporting among them wax and such like merchandize , which serue as necessary helps & furtherances to their idolatrous seruice . and what else is it that makes the people generally to change religion with the times and states , but because they would still enioy their wordly commodities ? and the more men doe possesse in the world , ordinarily the lesse courage and resolution they haue for the religion of god , as experience in queen maries daies hath shewed ; which in generall may admonish vs how dangerous an enemy the world is to the power of true religion . this temptation hath two parts : a promise made to christ ; and the condition thereof . the promise in these words , all these will i giue thee : he saith not , i will procure god to giue them vnto thee , but i will giue thee them : where we may see , that satans drift is to cause christ to take him for his lord , to depend and wait on him for his kingdom , and to acknowledge him to be the giuer thereof : which notably bewraies his egregious boldnesse , that dares thus challenge to himselfe the lords owne right , euen in the presence of him who was true lord & king of heauen and earth . let no man therefore thinke , that satan will lose ought for want of aduenture ; but in regard thereof be better armed against him . now that which the diuell aimed at in christ doth hee commonly effect in the world , he makes men beleeue that he is the giuer of all things and so brings many a one to relie vpon him . indeed with their lips men wil confesse that god giues them their daily bread , euen all things they haue ; but their dealings and practises speake aloud that the diuel is gouerner and giuer of all ; for how do many men get their liuings ? is it not by lying , fraud , and oppressio ? doe not most men heereby seeke to inrich themselues ? wel , the iust lord neuer approueth such meanes : the diuel setteth such courses a flote , and him they serue , and on him they rely that walke therein . secondly , note a further reach of satan in this promise of these earthly kingdomes , euen to ouerthrow christs spirituall kingdome . satan knew well that if christ were the true messias he should be a king , and haue a kingdome , though not earthly , yet spirituall in the hearts and consciences of men , which should be the ruine of his kingdome ; and therfore he labours with christ to entertaine an earthly kingdome , that so his spiritual kingdome might not be looked after . and looke as hee seekes to deale with christ the head , so he perseueres against the church which is his body ; for gods church hath it ministery , which in it nature is a soueraigntie , to be exercised in the dispensation of the word : now the diuell hath laboured by all meanes to bring this ministerie wherein the churches spirituall soueraignty doth consist , to become an earthly lordship and dominion , that by this meanes he might ouerturne it , and make it fruitlesse in the building and vpholding of christs spiritual kingdome : and how he hath preuailed this way the church of rome doth shew to all the world . thirdly , obserue the largenesse of the diuels promise : he will giue to christ , all the kingdomes of the world and the glorie of them : but this is more then he meant to our sauiour christ , at leastwise more then he could perform , for all these were not in his power . now because in all things we must be as vnlike the diuell as may be , hence we must learn to be wary and watchful to our promises , that therein we be not like vnto satan , promising that which we neuer meane to performe , or neuer can performe though we meant it . in all our promises therefore we must looke to two things ; first , whether the thing we promise be in our power ; secondly , whether it be lawfull and meet for vs to performe : and thus making promises we must endeuour alwayes to make good the same . this fidelitie in keeping promise is a fruit of the spirit , called by the apostle , faith , gal. 5. 25. and a propertie of him that must rest in gods holy mountaine , psal. 15. 4. not to change from a mans lawfull oath or promise , though the performance of it tend to his great hinderance . fourthly , in this promise of satan we may obserue , that hee knowes all the kingdomes of the world , else he could not haue shewed them to him which heere he offers to giue : yea his offering of them , with the glory of them al , which hee could so speedily represent , doth shew vnto vs that hee is most expert in the policies and regiments of states and kingdomes ; hee goes not to and fro for nought compassing the earth , iob. 1. 7. and his promise of them to christ , was made to inflame his heart with ambition after those kingdomes and glories , that he might enioy some of them at the least . wherein we may note that one speciall practise of the diuell is to ouerturne states and kingdomes , by putting ambition into mens hearts after earthly kingdomes , and glories : his study is to do mischiefe , and in the ruine of kingdoms he ouerthrowes many , and therefore heereunto hee endeuours himselfe with might and maine . hence come insurrections & rebellions in kingdomes , which no time nor age could euer escape : looke as he stirred vp the chaldeans and sabeans to inrich themselues by the spoiling of iob , so dealeth he by ambitious and couetous persons in all estates , as true records of times do fully testifie . we may see the truth heereof in our own land , in the manifold complots and treasons both at home and abroad that haue been conspired and attempted against our * prince and state , by profane men stirred vp by the diuell through ambition & discontent : howsoeuer by gods mercy themselues haue beene taken in the snare that they laid for others . in regard whereof we are all bound to yeeld all praise and glory to god for his gratious preseruation and defence both of our prince & state ; and to shew forth our thankfulnesse by all holy obedience vnto that god who hath brought to nought the diuelish conspiracies & treacheries of the ambitious instruments of satan . secondly , we must pray vnto god continually for the preseruation of our prince & state ; crying aloud vnto god as the people did at the coronation a of salomon , for the safety of our prince : yea we must daily intreat the lord to bring to nought the counsell of achitophels , & of all that think euil against the lords anointed among vs. quest. but how comes it to passe that any prince or state can stand , if the diuell haue such malice against them ? answ. through the good prouidence of god , who giues his good angels charge to guard and defend , not only his children in particular , but also whole kingdoms and states . and one part of their office is for the good of gods church to repell the rage of satan and his instruments , yea to stand with gods church in the execution of iudgements vpon the enemies thereof . in the siege of iericho an heauenly b captaine of the lord of hosts came to helpe ioshuah : and when the king of syria sent a mighty host to take the prophet elisha that was in dothan , the lord sent for his defence c horses & chariots of fire which filled the mountaines . and in the dayes of hezekia , for his comfort , and the ioy of gods people , an angel of the lord slew in the host of zenacherib , that came against ierusalem , an hundred fourescore and fiue thousand in one night . and wee want not sure testimonie of this good prouidence of god , in the strange discoueries of many diuelish conspiracies . fiftly , satan saith , all these will i giue thee . this is the voice of the great red dragon : and the same is the voice of the pope of rome , both registred in their canons and daily attempted in practise , to dispose of all the kingdomes of the earth ; whereby he shewes euidently , that he is that d beast comming out of the earth hauing two hornes like the lambe , but he spake like the dragon . for the lambs hornes he shewes in calling himselfe the seruant of sernants ; and the voice of the dragon , that is , of the diuel , in taking vpon him to dispose of the soueraignties of these earthly kingdoms . lastly , saint luke recordeth a reason , which the diuell addeth to his promise , to preuent all conceit of impossibility in him to performe the same ; to wit , for that e the power and glory of all the kingdomes of the world is deliuered to him , and to whomsoeuer he will be giues it . wherein obserue in satan two notorious sinnes : first , a grosse lie ; for daniel saith , f that it is iehouah , the most high god , who beareth rule ouer all the kingdomes of men , and giueth them to whomsoeuer he wil. secondly , arrogant and shamelesse boasting , to vaunt himselfe euen to the lords owne face , as though he were soueraigne lord of that which belongs to god alone . the consideration whereof must moue vs , who in all godlie conuersation must be contrary to satan , to renounce all lying , and to make conscience to speake the truth from our hearts . and also to abandon all vaine boasting of our selues what we are , or what we can do , yea rather to speake basely of our selues that so god in all good things we do may haue the glory . lying and bragging are the properties of satan , and therefore can not beseeme the tongue and heart of the children of god. the second point in this temptation , is the hard condition which satan would haue christ to yeeld vnto for this gift ; if thou wilt fall down & worship me : euen to commit most abominable idolatrie in worshipping the diuell himselfe . heerein we may obserue sundrie things : first , that it is a principall part of the diuels endeuours against gods church , to seeke the ouerthrow of true religion , and the pure worship of god , by sowing therein the seeds of heresies and idolatries ; for if he dares be thus bold with christ the head , as to seeke to draw him from the worship of his father to such abominable idolatrie , what will he not attempt with silly and sinfull men ? the scriptures are plentifull in shewing his indeuours this way . michaiah saw in vision a an euill spirit offering himselfe vnto god , to become a lying spirit in the mouth of all ahabs prophets , euen foure hundred at one time . when iehoshuah b the high priest stood before the lord , satan stood at his right hand to resist him , hee sought to hinder the building and worship of the materiall temple ; much more therefore will he seeke to hinder the building of the spirituall temple , euen the worke of the ministery in conuersion of soules whereby they are pulled out of satans kingdome , and made pillars in the temple of the liuing god. satan is that c enuious man that soweth tares of errors and heresies in the church of god which is the field of the good husbandman . he hindred d paul from comming to the thessalonians , whereby it appeares , that he did his endeuour to hinder the course of the apostolicall ministery . in the church of smyrna , e he cast some into prison , stirring vp wicked men so to do , thereby to hinder the embracing of the gospell . e iohn saw three vncleane spirits like frogges come out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false prophet . these are spirits of diuels , working miracles , and going to the kings of the earth : thither they go for the stoppage of the gospell ; for if kings oppose themselues they become greatest hinderers to the gospell of all other . and these frogges , by the common consent of catholike expositors , are the rabble of popish friers , priests , and iesuites , who seeke the infection of states thorow all the world . by all which , the diuels enmitie against the church is most apparent . the vse . i. this shewes what care and diligence gods ministers should shew for the building of gods church and the furtherance of the gospell : for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the church . ii. euery christian must hence learne , to pray not only for their owne good estate , but also for the welfare of gods church euery where , in the free passage of the gospell , in the establishing of true doctrine , and in the continuance of constant obedience therunto . for satans endeuour is to subuert and corrupt the truth , and to draw men from obedience ; and vnto him gods children must euer oppose themselues , the rather because their welfare stands in the good of gods church . secondlie , in this condition of satans offer to christ wee may obserue that his endeuour is to bring men to worship him : for if he durst attempt a demaund heerof at the hands of christ , who shall thinke to escape this assault when oportunity serues him ? and howsoeuer men thinke it impossible , that satan should thus far preuaile with any , as to bring them to worship him ; yet doubtlesse ( though hee could not preuaile with christ ) heerein hee attaines his purpose in the world , and that with the greatest part thereof : for the three religions of the iew , turke , and papist , doe at this day ouerspread the greatest part of the face of the earth ; and in them all , such a worship of god is propounded vnto men , wherein god is not worshipped but the diuell . for the euidence whereof marke these two rules ; first , that all doctrines denised by man in the matter of religion , which either directly or by iust consequence oppugne the word of god , are doctrines of diuels : 1. tim. 4. 1. 3. doctrines repugnant to the word , touching mariage , and meares , are doctrines of diuels ; and so by proportion are all such like . secondly , all deuised worship of god by man , against gods word , is no worship of god , but of the diuell : 1. cor. 10. 20. the things which the gentiles sacrifice , they sacrifice vnto diuels and not vnto god. doubtlesse , the gentiles intended to worship god in their images , but because that worship was not according to gods wil , the apostle respects not their intent , as a thing that could nothing auaile in this case , but saith peremptorily , their worship was done vnto the diuell . and in reason it must bee so , for why should wee thinke , that god should accept that for his worship which is not agreeable to his will , but denised by man according to the will of the diuel ? from these two rules it will follow , that the best of the three forenamed religions , is no worship of god , but of the diuell : for all of them haue such worship as is deuised by man , & not of god ; the iew worships god out of christ ; and so doth the turke : yea and the papists worship god , but yet out of the true christ ; for ( as hath beene shewed elsewhere ) the christ of the papists is a counterfet christ. and in many other points of their religion , there is apparent repugnancy to the word of god : yea of their sacrifice of the masse , wee may as truly say as the apostle did of heathen idol worship , that they sacrifice not vnto god , but to the diuell ; for therein is as vile , accursed and abominable idolatrie , as euer was deuised by man. so that it is plaine the diuel doth mightily preuaile in causing men to worship him . yea hee preuaileth thus not onely in the world , but in gods church ; for all such as ( notwithstanding their outward profession ) haue their hearts set vpon the world , more eagerly affecting the honours , profits and pleasures thereof then god and his word , do in deed and truth worship the diuell ; for hee is the a god of this world , ruling in the heart of the children of disobedience , by the baites of honour , profit and pleasure he steales mens hearts from god , and so heerein they doing the will of the diuell , must needs worship him ; for looke whereon a man seteth his heart , that hee maketh his god. thirdly , heere obserue that the diuell would faine make a couenant with christ ; for worship at christs hands , he wil giue christ the glory & riches of the world ; heereto is nothing wanting but christs consent . whereby we see that it may bee true which sundrie times wee heare of , and many histories do record , to witte , that some persons doe make a league with the diuell , wherein the diuell couenanteth to be seruiceable vnto them in procuring them honour , riches , pleasures , or great renowme for some strange actiuities , wherto he will enable them , vpon condition that they for their parts giue vnto him , their bodies , their soules , or their bloud . some indeed are of mind , that such things are meere forgeries and delusions of the diuell , and that no league can bee made betweene him and man ; but they are deceiued , for hee attempted in effect such a thing with christ , what will hee not therefore do with silly and sinfull men , especially when he finds them cast downe with discontents ? and thus much for the diuels assault . the third point in this conflict is christ answer . vers . 10. then iesus said vnto him , auoid satan ; for it is written , thou shalt worship the lord thy god and him only shalt thou serue . this i will handle as the words do lie in order . before his answer hee propoundeth a speech of indignation and detestation both of the diuell and his offer , auoid satan , as if he should say , i haue heard thee satan to speake imuriously against my fathers word , and against my selfe ; and now againe , thou vtterest blasphemy against my father , wherein thou goest about to dishonour him greatly ; but i abhorte thee satan , and these thy temptations , therfore hence , auoid , and haue no more to do with me . in this detestation of christ towards satan , for vttering blasphmie against his father , in his chalenge to haue power to dispose of all the kingdomes of the world as being his own ; we are taught , not onely to greeue at such blasphemies as we shall heare vttered against god , but to testifie our detestation and indignation towards them . the world is full of black mouthed rabshekaes , who wil not spare to blaspheme the glorious name of our god , & to scoffe & deride his sacred word : now whē we meet with such , we must not be like stoicks without affection , but in christian wisdome from bleeding harts for the reproch of god , shew forth godly zeale and indignation for the rescue of his glorie . the hypocriticall practise of wicked iezabel a in proclaming a fast vpon the false accusation of nabothes blasphemie against god and the king , may teach gods church to be zealous indeed a-against all blasphemers . when rabiheka railed on the god of israel , b good king hezekiahrent his clothes , and humbled himselfe in great measure for that reproch against his god. teares c were dauids meat day and night , while the heathen among whom he was constrained to liue , said vnto him where is thy god ? and iust lot d vexed his righteous soule from day to day with the vnlawfull deeds of the filthie sodomites , liuing among them . the practise of these godly men must be a president for vs to follow , that we heare no blasphemie against god without detestation . and as all gods children must practise this duty , so especially masters of families : dauid e would not suffer a lier or a slanderer to come in his sight , or to abide in his house ; much lesse would he haue endured a blasphemer of god , or a slanderer of his word . the law commanded that the f blasphemer should he stoned to death , who wittinglie and willingly spake a word against god ; and no doubt this law is perpetuall . let a man but speake a word of disgrace against an earthlie prince , and it costs him his life , and that iustlie : how much more then should he die the death though he had a thousand liues , that shall blaspheme the king of kings ? shal one that hath been baptized into the name of christ , say there is no god , and that the scriptures are but a deuice of man , and yet liue ? god forbid , for this hellish sinne defiles a kingdome . and therefore the magistrate with the sword of iustice must cry out against such wretches , away from vs blasphemers . secondly , in this auant of christ giuen to satan , wee learne how to behaue our selues against entisers from religion and the obedience of god ; wee must hold them as limmes of the diuell , and in that regard haue nothing to do with them , but with christ bid them auoid from vs. the g lord commanded that in this case , parents should not spare their owne children ; nor children spare their parents , if they were enticers to idolatrie , but their owne hands must be first vpon them to put them to death : our sauiour christ would not spare peter when he gaue him bad counsell , to spare himselfe from suffering that which god hath ordained for him , but saith vnto him , h get behind me satan . so that we are without excuse if we shal reiect this counsel of salomō , i heare no more the instruction , that causeth to erre from the words of knowledge . thirdly , heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations , to wit , that howsoeuer we may reply to them out of gods word when they are more milde , yet when satan begins therein to shew his force and violence we must not reason with him ; for christ would not endure his blasphemy , though hee answered his temptations . in schooles of learning it is counted a simple part to hold alwaies to the conclusion ; but in the schole of christ when the conscience is to deale with satan , the safest way is by both hands of faith to lay fast hold of the conclusion ; cleause fast to christ , let the diuell say what he wil , be not drawen thence one iot . after christ hath shewed his detestation to satans blasphemy he answers his temptation ; saying , it is written , thou shalt worship the lord thy god , &c. and whereas he saith the third time , it is written , taking his answer from the scripture ; it teacheth vs that scripture of it selfe is of power sufficient to vanquish the diuell . this the church of rome wil not admit ; for they make scripture to bee of two kinds ; inward and outward ; by inward scripture they meane , the vniuersall consent of all catholikes in all ages . and by outward scripture , they vnderstand the written word contained in the bible . now they say , inward scripture is the more excellent ; for the outward scripture they call a dead letter , of little or no power ; & they make general councels equall with them for substance of doctrine . if this were true , christ would not haue alledged outward scripture , as they call it ; but hee knew the written word was the powerfull weapon , sufficient to vanquish the diuell . and therefore heerein they doe shamefully blaspheme the truth of god , and so god himselfe . secondly , this allegation of christ teacheth vs , how to behaue our selues against all enemies to the truth , that would allure vs to heresie , as to popery , anabaptisme or such like ; namely to stick fast to the text of scripture , and not to suffer our selues by any meanes to bee drawen from it . it may bee thou art vnlearned and thine enemie both learned and eloquent ; yet heere is thy refuge , cleaue the faster to this written word , and if thou haue one text for thy truth , make more account thereof , then of all the restimonies of councels , fathers , or men whatsoeuer . this instruction is needfull , for it may bee god will suffer seducers to try his children , and then , vnlesse they keep sure this ground of faith , they shall surely be seduced . the text which christ alledgeth for his answer , is taken out of deutr. 6. 13. where the words are thus read ; thou shalt feare the lord thy god , and serue him . at the first , it may seem that christ misalledgeth that text , and corrupteth it : for where moses saith , thou shalt feare the lord thy god ; christ saith , thou shalt worship the lord thy god : and to the latter part christ addeth the word onely ; saying , him onely shalt thou serue , for that which moses saith , and serue him . but the truth is , heere is no corruption , but a most worthy allegation , as wee shall plainly see , if wee consider two things : first , that christ and his apostles in alledging the scriptures of the old testament , did not so much respect the words as the true and proper meaning of the place . secondly , that they oft expound the places which they alledge , and therupon do sometimes vary in word , but stil retaine the true sense and meaning . so it is in this text alleaged : moses saith , thou shalt feare the lord thy god , vnderstanding by feare , religious awe and reneronce : and christ saying , thou shalt worship or adore the lord thy god , vnderstandeth by worship , outward adoration in bowing of the body , whereby we testifie the inward awe and reuerence of the heart , as when we humble our selues to call vpon god by praier . and this change of words by christ , serues for excellent vse in this place , to wit , to let vs more clearly see what this feare of god is . to feare god in that place is from a reuerent awe of the heart towards god to humble a mans selfe in prostrating his body before the lord , either to praise god for benefits receiued , or to pray vnto him for gifts and graces needfull . againe , for the word which he addeth , therein is no fault at all , for the ful sense and true meaning of moses text must needs include so much , as the prohibition annexed in the verse following doth plainly shew : for saying thou shalt feare the lord thy god and serue him : and adding , thou shalt not walke after other gods , vers . 14. is it not all one , as if hee had said , thou shalt serue him only ? so that we haue inst cause to blesse god for the true and plaine explaning of the words , and not to surmise the least corruption in the alledging of them . now then for our further instruction in this text alledged , consider two points : first , what worship and seruice is : secondly , to whom it belongeth . first , worship in generall betokeneth , the exhibiting and giuing of reuerence and honour to another . this worship is two-fold ; ciuill , or diuine ; ciuill worship is that outward reuerence and honour which one man giues to another , as by prostrating the body , bowing the knee &c. the end of ciuill worship is , to testifie and acknowledge superiority and preheminence in another , either for authority and office , as the subiect worships his king and gouernour ; or for gifts and graces , or for old age ; as inferiours in gifts and yonger in age by due reuerence must acknowledge . in this ciuill maner did iacob bow himselfe euen times to his brother esau , thereby acknowledging him for his superiour and better , gen. 33. 3. thus also did abraham bow himselfe before the hittites , gen. 23. 7. and lot vnto the angels that came into sodome , taking them to be but men , gen. 19. 1. and in this ciuill maner it is lawfull to kneele before kings and princes , to testifie our subiection vnto them , and loyall acknowledgement of their preheminence ouer vs vnder god. diuine worship is the ascribing of diuinity to the thing we honour , wherby we make it vnto vs some diuine thing aboue the order of any creature . a man may ascribe diuinity vnto a thing foure waies : first , by attributing the godhead vnto it , or giuing vnto it such honour whereby he acknowledgeth the same to be god. secondly , by ascribing vnto it the attributes of god , as omnipresence , omnipotency , to bee most iust , to know all things &c. thirdly , by accepting and acknowledging it to be the creator and gouernour of all things . fourthly , by acknowledging it to bee the giuer of all good things , the defender and deliuerer from all euill . and to whatsoeuer thing in worship a man ascribes any of these , to the same doth he ascribe diuinity . this diuine worship doth principally consist in religion and piety ; for by religion , which indeed is gods worship , and by piety , do men ascribe vnto a thing diuine and religious honour . diuine worship is two fold : inward in the mind ; or outward in the body . inward diuine worship is , whē a man giues his heart & soule to any thing , deuoting thereto the affections of his heart , as loue , feare , ioy , hope , faith and confidence , and that because he conceiueth it to be god , hauing diuine properties , as omnipotency , infinite wisedome , iustice , mercy , &c. or being the creator and gouernour of all ; or the giuer of all good things vnto him , and his preseruer from all euill . this deuoting of the heart and soule vnto god with the faculties & affections therof , is the ground and substance of all diuine worship , and indeed can be giuen to nothing but to that which is god , or conceiued of as god. outward diuine worship is , when a man shall any way bow , prostrate , or cast downe his body to any thing , thereby to testifie , that his mind and heart are deuoted to it : as that hee holds it to be god , to be omnipotent , &c. creator and gouernour , and his preseruer , and therfore hee doth repose his trust and affiance therein , set his loue , joy , and feare thereon aboue all other things . and heere wee may obserue a difference betweene ciuill worship and diuine . by outward ciuill worship we only acknowledge preheminence and superiority in another , in regard of authority , of gifts , age or such like . but by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues . againe , wee must heere also remember , that outward diuine worship serues onely to restifie the inward , euen to make knowen what thing it is which wee conceiue to be god , and whereto wee haue deuoted the affections of our hearts . thus we see what worship is , and the kinds thereof . and heere we must vnderstand our sauiour christ to meane , outward diuine worship , as if hee should say , thou shalt religiously submit , bow or prostrate thy body vnto god in praier or thanksgiuing , thereby testifying that thou hast deuoted thy heart and soule vnto him , not onely conceiuing him to be the diuine essence , omnipotent , infinite &c. but also that thou doest rest and relie on him as on thy creator , who doth blesse thee with all good things and preserue thee from all euill . besides this worship , christ doth mention a seruing of god , which being distinguished from worship must needs import some other thing . seruice in generall , is nothing else but the giuing and performing of obedience to the commandement of another . this seruice is twofold ; absolute , or in part . absolute seruice is , when a man obeies the commandement of another without any condition or exception , and that not only in body outwardly , but in soule and conscience , in thought , will & affection . and this absolute seruice is proper to god alone , for wee must neuer call his commandements into question , but looke what god commands and as hee commands it , so must we simply and absolutely yeeld obedience thereto , not only outwardly in body , but inwardly in soule and spirit with the powers and faculties thereof , and in all the affections of our heart . seruice in part , is that which is due to gouernours and superiors from their inferiours in the lord : for god hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates , in yeelding obediēce wherunto , their inferiors must doe them seruice ; yet not absolutely , but with restraint , to wit , in the lord , so far foorth as their commands agree with the wil of god , and crosse not his command . againe our obedience vnto them is in body and outward conuersation : indeed we must from the heart yeeld seruice and obedience vnto them : but yet the conscience properly cannot bee bound by mens lawes , they only concerne the outward man in speech , gesture and behauiour . now of these two kinds of seruice , our sauior christ speaketh here , of simple and absolute seruice , whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of god. wee see what worship and seruice is heere required : now wee must obserue the person to whom the same is to be giuen , in these words : the lord thy god : diuine worship whether inward or outward , and absolute seruice of the whole man , must be giuen to no creature , angell or man , be they neuer so excellent , but to the true god alone . the scope and drift of the first and second commandements , is to bind euery man to giue so much to his god , and to beware of giuing the same to any other besides the lord. and the practise of the good angell that talked with a iohn , doth shew the same thing , for when iohn fell before his feet to worship him , the angell said , see thou do it not : — worship god. where we see the good angels do striue for the furtherance of gods right in these duties , howsoeuer this wicked spirit tempting christ , doth heerein seeke gods great disgrace . and thus we may perceiue that christs applying of this text against satans temptation is most pregnant ; for satan requiring of christ the prostrating of his body before the diuell , in token that he did worship him as the giuer of those kingdomes which he offered vnto christ , is iustly repulsed by this text , which bindeth euery man to giue outward diuine worship , whereby the inward worship of the heart is signified , to god alone and not to any creature . heere then we may learne , that it is not lawfull to giue to saint or angel , or any creature whatsoeuer , outward diuine worship or adoration , whereby the inward deuotion of the heart is testified . this text is plaine to the contrary , and the reason we haue heard , because diuine prostrating of the body to any thing , is a testification that we ascribe diuinity vnto it some way ; which without the guilt of idolatrie cannot bee done to any creature : for let a man worship saint or angell by praier or thanksgiuing , and therein he doth ascribe vnto them some propriety of the diuine nature , as , to know the heart , to be able to heare , to helpe or such like . the papists heere say , they doe not thinke the saints to whom they pray , to be god , neither do they worship them as god. but this will helpe them little : for the diuell mouing christ to yeeld vnto him outward diuine worship , neuer meant , that christ should adore him for god , but onely desired , that by this outward adoration of prostrating his body before him , christ would acknowledge him to be the giuer of those kingdomes , ( for he durst not be so bold as absolutely to desire to be worshipped for god ) and yet christ tels him , that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to god alone . and yet the church of rome do giue vnto saints , that which the diuell demands and christ denies by appropriating it vnto god : for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers : as the virgin mary a from shipwracke ; s. roch b from the pestilence ; raphael c from sore aies ; d apollonia from the tooth-ach ; and e catharine for al maner of afflictions . yea they make them patrons and protectours of whole countries and kingdomes , as saint iames for spaine ; saint denis for france ; saint patricke for ireland , &c. now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto saints , than satan demanded to be acknowledged vnto him by our sauiour christ : yea they make them intercessours for the procuring of the sauour of god and life euerlasting : they call the virgin mary , the queene of heauen , and pray to her , that by the authority of a mother , she would command her sonne to heare their praiers ; which is to make christ a punie and vnderling vnto her ; which are greater matters then the disposing of earthly kingdomes . heere they say , that they may do that to the glorious saints in heauen , which is done to earthly princes ; for men adore them and in their absence fall downe before their chaire of estate . answ. the adoration giuen to princes , is but a ciuill acknowledgement of their preheminence : and kneeling before their chaire of estate , is only a ciuil testimony of loyaltie and subiection ; it is not directed to the princes person being absent , but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the lord ; there is no diuine propriety ascribed by either of these vnto the person or authority of the prince . but now in bowing down to pray to saints , there is religious adoration giuen them , for therein be ascribed vnto them these diuine properties , that they can know the heart , heare and helpe afarre off , pray for them in particular , and such like ; by all which god is robbed of his honour . and though we condemne the papists for giuing to saints diuine worship , yet wee must beware of despising the saints of god in heauen : for there is due vnto them a threefold honour : first thanksgiuing to god for them , who inabled them by his gifts and graces , to be in their times , speciall instruments of good vnto gods church . secondly , we are to carrie a reuerent estimation of them being now in heauen , as of the friends of god and temples of his holy spirit . thirdly , we are to follow the example of their godly conuersatiōs in the duties of godlinesse : but from giuing vnto them diuine worship we must carefully abstaine . againe , if the diuine worship of saints be heere condemned , then much more is the worshipping of their reliques : then also is their instituting and obseruing fasting daies and holy daies vnto their saints heere iustly reproued . neither can our church heerein be condemned with them , though wee retaine the names of such daies among vs , because it is for another end ; out fasts are meerely ciuill on such daies ; and our holy dayes turned from the adoration of saints to the seruice of god , whereon also our conscience knowes her libertie giuen of god for honest labour in a lawfull calling as neede requires . further , obserue how christ heere ioines the worship of god and the seruice of god together : teaching vs not to content our selues with doing the duties of gods worship , but withall wee must yeeld vnto him absolute seruice and obedience . men commonly thinke they haue done enough , if on daies appointed they come to the church and there performe outward worship vnto god in hearing the word , in praier , and receiuing the sacraments ; these , i confesse be worthy workes if they be well performed : but heerein is the common errour , that when they haue performed this outward worship they make no conscience of absolute seruice , the thing which christ heere ioines to worship ; they thinke that in their callings they may liue as they list , either idly or vniustly , by fraud and dissembling : but seuer not thou seruice from worship , which christ hath ioyned together , lest god say vnto thee forthy worship as hee did once to the iewes a my soule hateth your new moones and your appointed feasts , they are a burden vnto me , &c. what , doth god hate that worship himselfe appointed ? no , but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their brethren , loue , iustice and mercy : he reiects all seruice at their hands , because their hands were full of blood , v. 15. read micha . 6. v. 6. 7. 8. the offering of sacrifice was a speciall part of worship vnder the law , and yet though a man should bring for his sacrifice thousands of rammes , or ten thousand riuers of oile , nay though he brought his first borne , the fruite of his body for the sinne of his soule , yet all is nothing without iustice , mercy , humbling himselfe and walking with his god , vers . 8. let vs therefore serue god sincerely in our conuersations , as wee seeme to honour him in duties of religion ; let vs shew the feare of god in our liues ; for worship without seruice , is like the cutting off of a dogs head , or offering swines flesh &c. as i say 66. 3. which is abhomination to the lord. thirdly , obserue that christ addeth only to moses words , for the better clearing of moses meaning ; which may serue for our iust defence against the papists ; they blame vs greatly for teaching that a man is iustified by faith only , saying the word only , is not in any place ascribed to iustification by faith . we answer , in all the old testament this word only is not ioyned to this command , thou shalt worship the lord thy god , and serue him , and yet christ saith , it is written , him only shalt thou serue , because the restraint and inhibition annexed , from giuing this worship and seruice to any other , doth in effect include only ; euen so , though in letters and syllables we doe not find this word only , adioyned to this sentence , man is iustified by faith ; yet because of the exclusion of workes vsually annexed to that phrase , as that , we are iustified by faith without the workes of the law , rom. 3. 28. and are iustified freely by his grace , v. 24. and that a man is not iustified by the workes of the law , but by faith , gal. 2. 16. hereupon i say we may hold and teach , and that truly , according to the true sense thereof , following christs example in this place , that the scripture saith , a man is iustified by faith only . lastly , from this commandement we must learne our duty touching gods seruice : in word we wil all acknowledge our selues to be his seruants , but if heerin we will approue our selues to be his seruants , we must resolue and labour to yeeld vnto him absolute obedience , as well in hart , mind , will and affection , as in outward conuersation . the end of the ministery of the word is not onely to reforme the outward man , but a to cast downe the inward holds of sinne in the imagination ; and to bring into captiuitie euery thought to the obedience of christ. and this is done when after true repentance a man endeuoureth to yeeld vnto god totall obedience , and that from the whole man in soule and body and spirit , not for a time , but continually . verse 11. then the diuell left him , and behold the angels came and ministred vnto him . these words containe the third part of this description of christs temptation ; to wit , the happie euent and issue thereof , in christs glorious victory ouer the tempter ; which is the principall part , wherein consists the maine comfort of gods church ; for as in temptation christ stood in our roome and stead , so is this victory not his a lone , but the victory of his church . this issue conteines two parts . first , satans departing from him . secondly , the ministery of good angels vnto him . for the first , then the diuell left him : that is , after that by temptations he could nothing auaile , then he betakes himselfe to flight . in this appeares the vnspeakeable mercie of god vnto his church , in mitigating , and in due time putting an end vnto the afflictions and temptations thereof ; for the case of christ the head in this conflict , is the case and condition of all his members . now heere we see what a gratious issue , the lord put to these great assaults of satan ; in due time his enimie flies : and so will the lord deale in all the miseries of his church , & children : god promiseth to dauid concerning salomon , a that if he sin , hee will chastise him with the roddes of men , and with the plagues of the children of men : that is , with such punishments as he shall be able to beare , but his mercy he will not take from him . the prophet habacucke in his complaint against the wrong & violence of the wicked done to the iust , is somewhat impatient towards god for his delay . hab. 1. 2. 3. therefore in the vision afterward shewed vnto him , he is bid to waite for deliuerance , for though it tary , yet it shall surely come and shall not stay , cha. 2. 3. thus paul comforteth the christian corinthians , god is faithfull , and will not suffer you to be tempted aboue that which ye are able to beare , but will giue an issue with the temptation that ye may be able to beare it ; 1. cor. 10. 13. a the bodies of the two prophets who were slaine for the testimony of the lord iesus , are suffered to lie in the streetes vnburied , for three daies and an halfe , that is , for some short time ; which being expired , the spirit of life comming from god shall enter into them and reuiue them ; then feare shall take their enimies , but they shall ascend vp to heauen , and their enemies shall see it . all these doe plainly manifest gods great mercie in giuing a gracious issue to the troubles of his childrē , yea by good experience we may see the truth heereof in the happy issue that the lord hath put to the most fearefull temptations of sundry in our time , who haue beene exercised therein , some for a yeare or two , other for longer time euen many yeares together , and yet in the end haue sung the song of ioyful deliuerance : it may be some of gods children beare the crosse to their dying day , yet the lord sustains them in it by his grace , and in the end shewes them mercy and peace . secondly , in this departure of satan from christ , we may obserue a notable difference between the first adam , and the second . the first adam was tempted and ouercome therein ; satan preuailed in that conflict , and brings him captiue into his kingdome , hauing spiritually taken possession of him . the second adam is tempted also , but the diuell can find no meanes whereby to preuaile with him : the prince of this world commeth , but hath nought in mee , saith christ , iohn 14. 30. but after his assault is faine to flie away . further , in this departure of christ note two circumstances : when satan departed , and for how long a time . first , when he departed is noted in this word then , that is after the third temptation ; when christ in indignation for his blasphemy against god had said , auoid satan ; and withall had answered his temptation out of the written word , then he departs . hence we learne : first , that the best way to vanquish satain is to giue him no ground , but to withstand him manfully at the first : iam. 4. 7. resist the diuell and he will flie . now satan is resisted , when from our hearts we cast our soules on the promises of god conteined in his word , and in the whole course of our liues pray for strength of grace to stand against all his assaults : whereby wee may see the great error and deceit of those , who accompt of satans temptations as of fits of melancholie , and thinke they may bee remooued by musicke , merrie company and such like ; but these are no weapons to driue away the diuell . secondly , this also shewes their dangerous course who yeeld to satans temptations for a time , taking their pleasure in their youth , purposing to resist him when they are olde and then to repent : too many take this course , but it is fearefull : for thus doing , they set open al the doores of their heart to the diuel , and suffer him to take quiet possession , little considering that it is beyond their power to dispossesse him at their pleasure : for indeed heereby they become like to a man that is sick of the dropsie , who the more he drinks , the more he desires ; so hee that willingly giues place to satans temptation , the more he sinnes , the more he may ; for the longer he is tempted , the more by yeelding is he weakened , & the greater is the danger of his endlesse confusion : therefore learne of christ to resist betime . secondly , in this circumstance , note that when christ rebuketh satan and bids him auoid , hee departs and is presently gone . was this any vertue in satan that hee doth thus readily depart at christs command ? no verily , though he obey , it is not praise worthy : for obedience is two fould , voluntary , and constrained ; voluntary , when the creature doth gods command without compulsion , thus adam did before his fail , and all holy ones that are iustified and sanctified doe thus in part in this life : constrained obedience is , when the creature is made to obey god , wil he nil he . this is like to the obedience of rebels , who being attached and arreigned for their treasons , in suffering are made to obey the princes lawes . and such was this obedience of satan , forced vpon him by the powerfull command of christ , who is prince and lord of all creatures . and this is to be marked , that when christ giues foorth his powerfull command , then satan must obey whether he wil or not . this is euident by his manifold dispossessions of vncleane spirits , who came foorth at his command , though they accompted him as their tormenter . now that which heere befals the diuell , shall one day bee verified of all wicked men ; if they will not now obey god willinglie , while in the ministerie of the word he bids them repent , and beleeue the gospell ; they shall one day bee compelled , euen at the dreadful day of iudgement , wil they , nil they , to obey that wofull voice of christ , depart from mee yee cursed into euerlasting fire , mat. 25. 41. in regard whereof , wee must euer be carefull , now in the daie of grace , to yeeld vnto christ voluntary and cheerefull obedience , vnto all his commandements both of the law and gospell , lest one day wee be constrained to obey in going to our endlesse wo : satan who is a thousand-fold stronger then man , could not resist his power ; how then shall wee that are but dust and ashes stand before so great a god ? this circumstance of time is more fully noted by s. luke , saying , a and when the diuell had ended all the temptation , he departed from him : whereby thus much is signified , that look what knowledge , craft , or power the diuel had , that did he imploy to the vttermost in these temptations before he left our sauior christ. whereby it appeareth that christ was tempted in the highest degree and measure that satan possibly could attain vnto : herein did the diuell shew the extremity of his fraude and malice against christ ; which further appeares by this , that the angels of heauen came and ministred vnto him for his comfort ; so as though satan could not taint the sacred heart of our sauior christ with the least spot of sin ; yet in these temptations christ was troubled with the same forrowes , griefes & vexations , which gods children vsually feele in their temptations : the consideration whereof serues for speciall vse . first , to keepe all gods children from despaire in the greatest extremity of their temptations , euen when they shall feele their conscience ( as it were ) set on an iron racke , and the slashings of hell fire alreadie kindled in their soule : for christ iesus the head of the church was tempted by satan in the highest degree , so as the angels came to minister comfort vnto him , and yet he still remained the welbeloued sonne of god ; and so may any of gods children remaine gods deere elect , euen then when the violence of satan shall seem most to preuaile against them . secondly , this teacheth vs to suppresse all rash iudgment in our selues , of all such as shall bee exercised by satan in extreame temptations : for oft it will fall out that the conscience of gods child shall bee so exceedingly tormented in temptation , that hee shall cry out , he is forsaken of god , and shal be damned ; when as indeed he stil remains the deare child of god , as christ our sauiour did gods welbeloued in the deepest assaults of satan . and therefore the relation published of francis spira his desperation , doth inconsiderately taxe him for a cast-away ; considering that nothing befel him in the time of his desperation but that which may befall the child of god : yea our owne land can afford many examples which match francis spira , whether we regard the matter of his temptation , or the deepnesse of his desperation , who yet through the mercy of god haue receiued comfort . and therefore in this case christian charity must euer bind vs to thinke and speake the best . lastly , satans departing vpon the ending of these three temptations , giues vs to vnderstand , that howsoeuer the diuel abound with temptations of all sorts , yet these three are the ground of all , and the most principall temptations that satan hath ; for in this combate he did his worst , & shewed the violence of his rage and wrath . and therefore it wil needfull for vs to take special notice of them , as also of christs repulses giuen vnto them , that so wee may be the better armed against them and the like . thus much for the time when satan departed . the second circumstance touching his departure is , for how long the diuel left him , noted by saint luke , not for euer , but for a season . some may say , we doe not find that satan tempted christ euer after this , saue only vpon the crosse , where he spotled principalities and powers , coloss. 2. 15. answ. the diuell tempts men two waies : sometime by himselfe , as he did our sauior christ in this place and vpon the crosse , and our first mother eue in the garden , gen. 3. 1. sometime by men whom hee vseth as his instruments ; thus he tempted adam by eue ; and iob , by the chaldeans and sabeans that robbed him , and by his friends who sought to draw him from his integrity , iob. 27. 5. now though christ were not often after this tempted immediately by the diuel , yet by satans instruments he was many times sore assaulted to the greefe of his heart , as by the iewes , the scribes , and pharisies , herod , and pontius pilate , who required signes of him , mocked and persecuted him . heere we may see a notable patterne of the state of gods church & children in this world , for looke as christ their head is sore tempted , and then let alone , and yet but for a season , being tempted againe by satans instruments ; so fareth it with them , one while they are exercised with outward temptations , and another while with inward assaults ; then through gods mercy they haue freedome for a season ; but afterward satan comes vpon them againe , either by himselfe or by his instruments : which must teach vs wisdome in regard of the state of our own church in particular , town , that we must not dreame of a perpetuall freedome from trials and temptations , howsoeuer through gods mercie wee haue inioyed admirable peace and tranquillity for many yeares together ; for being a part of christs mystical body we must looke for the same condition with our head christ iesus , who being sore tempted of satan was left but for a season , and after tempted againe : and therfore wee must resolue our selues vndoubtedly that trials will come ; what way , god only knoweth ; but the winter of affliction will follow our haruest of ioy and peace : and the yearely visitations , by plagues & famine , are symptomes , that is , signes & foretunners of more heauy iudgments , vnlesse we prepare to meete our god in the practise of speedy and vnfained repentance . and as this is the state of our church in generall , so is it the particular condition of euery christian , whose life is a continuall intercourse of trouble and peace , and therefore euery child of god must be watchfull against security , and with the end of one assault , ioyne his preparation for a new : this was the state of christ , and the seruant must not look to be aboue his master . and thus much for the diuels departure . the second part of the issue of this conflict is the ministery of the angels vnto christ ; and behold the angels come and ministred vnto him . in saying behold , the euangelist commends to our consideration the view of a great wonder , to wit , that that person whom the diuel would haue had to haue worshipped him , is here worshipped and serued of the holy angels of god. let no man therefore iudge of himselfe , by that which satan would perswade him to in temptation ; christs estate doth now appeare farre different from that which satan would haue brought him to , & so shall all gods children find it to bee with them after temptation , if therein they fight manfully after the example of christ. touching the ministerie of these angels , here obserue three points . first , the bond that causeth the good angels to minister vnto christ. secondly , their number . and thirdly , the time of their ministery . i. point . the bond of their ministery , is christs soueraignety ouer the angels , not onely as hee is god their creator , but as hee is mediator god and man , euen the man christ , ( i say not the manhood of christ ) but christ ( as i may say ) the man-god , is lord of all angels , and they doe him homage and seruice . and though the man-hood of christ be not lord of angels , yet being receiued into the vnity of his god-head , it is thereby exalted aboue all angels by many degrees . wherin we may behold the endlesse goodnesse of god , in aduancing our nature , which by sinne was made more vile then al earthly creatures , far aboue the angels in degree , by reason of this coniunction which it hath with the nature of god in the person of christ. now as by this bond the angels are made ministers vnto christ , so by vertue of the same , they become ministers to all his true members . iacobs ladder is thus expounded by our sauiour christ : verily , verily , i say vnto you , heereafter shall ye see heauen open , and the angels of god ascending and descending vpon the son of man. this sonne of man is christ , who being god and man reacheth from heauen to earth , and from earth to heauen ; to him the angels minister , and by him they descend to minister to all the saints of god heere on earth . the vse . 1. this teacheth vs to admire the endlesse goodnesse of god vnto his church and children , not onely in bestowing heauen and earth vpon them , but euen giuing his glorious angels to become ministring spirits for their protection , defence , & comfort . ii. this their ministery , must admonish vs to carry our selues reuerently and holily in all maner of conuersation . if we were in the presence of an earthly prince , oh how carefull would we be to our behauiour both for words & actions ? much more then should the presence and attendance of gods glorious angels , who pitch their tents about vs if we be gods children , make vs circumspect to all our waies ; and the rather , because their ministery is for our comfort and protection , while wee keepe our selues in the straight waies of god. ii. point . their number . it is not said one angel , but angels came and ministred vnto him . indeed when hee was in his agonie in the garden a little before his passion , a one angell came and ministred comfort vnto him : so that sometime one , sometime moe attended on him ; euen as the euill spirits come to tempt , sometime one alone , as satan did heere to christ , and somtimes moe , as they did when he was vpon the crosse. and as it befell christ , so doth it to gods children , they haue somtime one good angell to attend vpon them , and sometime many : so likewise haue they sometime one euill spirit to assault them , and somtimes many , as the man in whom the legion was . and heereby falleth to the ground this common opinion , that euery man hath one good angell and one bad attending vpon him , the one to protect him , the other to tempt him . but this opinion doth not wel stand with the tenour of the scripture , which thus sets out the state of men in regard of his attendance by angels , that there are somtimes moe about him , and somtime fewer ; whether we speake of good angels , or of euill spirits . iii point . the time when these good angels came and ministred vnto christ , is noted in this word then ; that is , when the diuel had done all he could against our sauiour christ : they came not in the time of his assaults , but when satan had ended his temptations and was gone . there is no doubt , but the good angels were alwaies about our sauior christ attending on his blessed person , but at this time it is like they tooke vpon them some visible shape , that so their ministery might be the more comfortable vnto him ; as it is like , the diuel appeared in some shape for christs greater terrour in his temptations . in this circumstance of time , we may obserue a worke of gods prouidence which he pleaseth to exercise in the time of temptation vpon his owne children ; to wit , for a time to hide his mercy from them , withdrawing the sensible feeling of his fauour . thus he dealt with his beloued some christ iesus , during the time of satans violent temptations he concealed from him the sensible assistance of the ministerie of his angels , they shew not themselues till satan is departed . and so fareth it many times with gods deere children vpon whom he bestowes the good graces of his spirit , as a nourcing-mother to try the affection of her childe , will sometime hid her selfe from it , leaue it alone , and suffer it to take a knocke or a fall ; so wil the lord leaue his children to themselues & conceale from them the signes of his fauour , suffering them to be buffered in temptation for a time , that they may find thereby what they are in themselues without gods grace , and by feeling the bitternesse of that estate , the more to hunger and thirst after his grace and fauour , the more ioifully and thankfully to embrace it when it is renued , and the more carefully to keepe it all the daies of their life . what made dauid to accompt so highly of the courts of gods house , as that he esteemed the silly a birds happy that might build their nests by gods altar , but his banishment thence , by the persecution of saul wherin hee was constrained to remaine in b meshech , and to dwell in the tents of kedar ? and so when the people of god were in babell , remembring zion they wept ; oh then , b let my right hand forget to play , if i forget thee o serusalem ; let my tongue cleaue to the roofe of my mouth if i prefer not ierusalem to my chiefe ioy . but vnto many this doctrine of temptations will seeme to small purpose , nay altogether needlesse , for that they neuer felt any such conflicts with the diuell , they defie him from their harts , and they trust to god neuer to be troubled with him : this is the common estate of most men ( those onlie excepted who haue felt how hard a thing it is truly to repent and beleeue ) thus to blesse themselues in a carnall peace ; but sillie soules , they know not their owne hearts nor the fearfull case in which they stand ; for all the true members of christ must be made conformable vnto their head ; now he was consecrated the prince of their saluation through afflictions , heb. 2. 10 : his soule was heauie vnto the death , before he could finish the worke of our life : yea he is tempted by satan before he is comforted by the angels ; those therefore that were neuer tempted haue yet no fellowship in his afflictions , they haue not begunne any conformitie with christ , so as it is like they are still bondslaues vnto satan , for if they had escaped out of his snare , they should feele his assaults to get them in againe : in regard heereof the childe of god is constrained to buckle hard with satan in temptation , and to pray many a time to be deliuered from his buffeting . and indeed howsoeuer for the present this be not ioyous , yet they may count it exceeding great gladnesse , as the c apostle saith , not onely for this triall of their faith which bringeth forth patience , but also because herein they become like vnto christ in his humiliation , which may giue them assurance that they shall be like him in glorie : d for if we be dead with christ we shall also liue with him , and if we suffer we shall also raigne with him . adde further that these men that neuer felt the assault of satan , are as yet vnder a most fearfull iudgment of god in hardnesse of heart . when christ sedde fiue thousand men with fiue loaues and two fishes , e he distributed it by the hands of his disciples ; but after it is said , they perceiued not this matter of the loaues , and this reason is rendred , because their harts were hardned , vers . 52. and so it is with them that neuer feele the temptations of satan , for he goeth about continually like a roaring lion seeking whom he may deuoure , as they whose hearts are not hardned do well perceiue . to conclude therefore , let these men who yet neuer felt in themselues these assaults of satan , vnfainedly endeuour to change the course of their liues by the practise of true repentance in eschewing euill and doing good ; let them giue themselues sincerely to the exercise of praier for the remouall of their stony hearts , and the renuing vnto them hearts of flesh , let them heare the word and doe the same ; and then they will shortly sing another song , to wit , that whosoeuer will liue godly in christ iesus must suffer temptations and be assaulted by the diuell ; and then will they finde that this doctrine is needfull , yea they wil blesse god for this worke of his spirit that caused these temptations of christs to be so particularly recorded , with his happy issue and victory ouer them all , not only for himselfe but for all his members , that in their temptations they may looke vnto iesus , lest they should faint in their minds , for in that he suffered and was tempted he is able to succour them that are tempted , heb. 2. 18. rom . 16. 20. the god of peace shall tread satan vnder your feete shortly . the grace of our lord iesus christ be with you . amen . errata . pag. 4. c. 1. ● reade , iob. 36. 5. pag. 18 col . 1. marg . reade , mark. 1. 24. 25. pag. 21. c. 2. lin . 15. reade , bodily substance of . pag. 25. the number is 19. for 25. pag. 30. c. 1. marg . reade , ezek. 18. 27. pag. 32. c. 1. marg . reade , nehem. 8. 8. pag. 43. in the title , reade , mat. 4. 10. pag. 47. c. 1. l. 50. reade , despising . a table of the places of scripture here cited : the first number notes the chapter , the second the verse , the third the page : the letter ( c ) the columne . genesis . chap. verse . page . 2 18 6. c. 2. 3 1 7. c. 1. & 51. c. 1.   4 9. c. 1.   5 28. c. 2.   6 37. c. 2.   15 17. c. 1. 4 13 11. c. 2. 19 1 45. c. 1. 22 1 7. c. 2. 23 7 45. c. 1. 24 63 7. c. 1. 33 3 45. c. 1. exodus . 2 15 2. c. 2. 4 11. 12. 6. c. 1. 12 23 31. c. 2. 17 7 33. c. 2. 34 28 10. c. 1. 35 30. 31. 6. c. 1. leuit. 24 14 43. c. 1. 26 26 21. c. 2. numbers . 11 29 3● c 2. 14 22 34. c. 2. deut. 6 13 44 c. 1.   14 44. c. 2.   16 32. c. 1. & 33. c. 1. 8 3 20. c. 1. 13 1 37. c. 1.   6-9 . 43. c. 2. 34 1. 2. 36. c. 1. iosua . 5 14 40. c. 1. iudges . 6 17 34. c. 1. 20 26 10. c. 1. 1. samuel . 7 6. 10. c. 1. 10 9. 5. c. 1. 17 45. 6. c. 1. 18 9. 11. 2. c. 2. 26 7 19. c. 2. 28. 14 37. c. 1. 30 6 22. c. 2. 31 13 10. c. 1. 2. samuel . 7 14 48. c. 2. 11. 2 38. c. 1. 23. 16 35. c. 1. 1. kings . 1 39 40. c. 1. 17 14 23. c. 1. 19 8 10. c. 1. 21 9. 10 43. c. 1. 22 22. 3. c. 1. & 41. c. 1.   31. 3. c. 1. 2. kings . 2 11 3. c. 2. 6 17 40. c. 2. 19 1 43. c. 1. 20 8 34. c. 1. 1. chron. 10 12 10. c. 1. nehem. 8 8 32. c. 1. hester . 4 16 10. c. 1. iob. 1 7 39. c. 2.   12 4. c. 1. & 29. c. 2.   19 25. c. 1. 2 3 9. c. 1. 13 15 23. c. 1. 23 10 31. c. 2. 27 5 51. c. 1. 29 6 23. c. 1. 31 1 37. c. 2. 36 5 4. c. 1. psal. 15 4● 39. c. 2. 19 13 28. c. 1. 27 8 4. c. 1. 34 8 34. c. 1. 37 5 34. c. 1. 42 3 43. c. 1. 78 18. 19. 7. c. 2. & 33. c. 2. & 34. c. 1.   22. 33. c. 2.   30. 31. 22. c. 1.   41. 34. c. 1.   71. 72. 5. c. 1. 84 1. 2. 3. 53. c. 1. 91 11 30. c. 1. & 31. c. 2. 95 9 33. c. 1. 101 7 43. c. 1. 105 16. 17. 31. c. 2. 119 11 19. c. 2.   37 37. c. 2.   71 31. c. 2. 120 5 53. c. 1. 137 1. 5. 6. 53. c. 1. 147 18. 20. c. 2. prou. 1 10 5. c. 1. 4 23 37. c. 2. 10 19 31. c. 1. 13 20 5. c. 1. 16 3 23. c. 1. 19 27 43. c. 2. 22 24 5. c. 1. eccles. 4. 10 6. c. 2. 9. 2 25. c. 1. isai. 1 14. 15. 47. c. 2. 3 1. 21. c. 2. 7 11. 12. 13. 34. c. 1. 11 6. 7. 8. 11. c. 1. 30 21 28. c. 2. 37 36 40. c. 2. 40 3 11. c. 1. 66 3 ●8 . c. 1. ierem. 13 4 24. c. 1. ezek. 8 3 24. c. 1. 9 4. 6. 31. c. 2. 18 27 30. c. 1. 40 2 36. c. 1. daniel . 4 22 40. c. 2. 10 2. 3. 10. c. 1. hosea . 4 1. 2. 19. c. 2. micha . 6 6. 7. 8. 48. c. 1. habacuck . 1 2. 3. 49. c. 1. 2 3 49. c. 1. haggai . 1 6 21. c. 2. zacharie . 3 1 3. c. 1. & 26. c. 2. & 41. c. 1. 13 4 37. c. 1. malac. 3 10 33. c. 1.   15 34. c. 2. matth. 5 21 25. c. 2. 7 24. 25. 14. c. 1. 8 23. 24. 2. c. 2.   32 4. c. 1. 12 38 34. c. 1. 13 39 41. c. 1. 15 22 24. c. 2. 16 23 13. c. 2. & 43. c. 2. 17 15 14. c. 2. 23 13. 14. 25. c. 2. 25 1. 2. 28. c. 1.   41 50. c. 1. marke . 1 12 3. c. 2.   17 5. c. 2.   24. 25. 18. c. 1. 5 5 6. c. 2. 6 41. 52. 53. c. 2. 15 32. 28. c. 2. luke . 2 52 6. c. 1. 4 1 3. c. 1. & 5. 2.   3 11. c. 2. & 18. c. 1.   5 38. c. 1.   13 50. c. 1. & 51. c. 1. 5 16 7. c. 1. 9 23 24. c. 1. 11 16 34 c. 1.   42 28. c. 2. 12 19 22. c. 1. 13 16 24. c. 2. 16 19. 20. 23. c. 1. 18 22 7. c. 2. 21 34 10. c. 1. 22 31 3. c. 1.   43 52. c. 2. 23 8 28. c. 2.   42 30. c. 1. iohn . 1 1 20. c. 2.   51 52. c. 1. 3 16 35. c. 2. 4 44 52. c. 1. 6 53 12. c. 1. 8 44 13. c. 1. 13 27 8. c. 1. 14 30 49. c. 1. 16 22 16. c. 1. acts. 4 13 5. c. 1.   24. 25. 3. c. 2. 8 21. 35. c. 2.   39. 40. 3. c. 2. 9 9 10. c. 1. 13 10 9. c. 2. 13. c. 2. 15 10 34. c. 1. 16 17. 18. 18. c. 1. 20 22. 4. c. 2. 27 33 10. c. 1. rom. 3 24 48. c. 1.   28 48. c. 1. 6 1 27. c. 2. 8 14 4. c. 1. 1. cor. 2 5 33. c. 1. 4 9 4. c. 1. 10 13 4. c. 1. & 49. c. 1.   20 42. c. 1. 2. cor. 1 4 3. c. 1. 2 7. 11. 28. c. 2.   11 31. c. 1. 3 6 5. c. 1. 4 4 42. c. 1. 10 4. 5. 48. c. 2. galat. 2 16 48. c. 1. 5 25 39. c. 2. ephes. 2 2 9. c. 1. 4 13 28. c. 1.   27 18. c. 2. 6 11 2. c. 2.   17 19. c. 1. philip. 3 8 16. c. 2. coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. & 51. c. 1. 1. thessal . 2 18 41. c. 1. 3 5 12. c. 2. 1. tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2.   7 13. c. 1. 6 9 22. c. 1.   17 22. c. 2. 2. tim. 2 11. 12. 53. c. 2. hebr. 1 2 20. c. 2. 2 10 53. c. 1.   17. 18. 9. c. 1. & 54. c. 1. 11 6 13. c. 1. iames. 1 2 4. c. 2. & 53. c. 2.   13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. & 18. c. 2. & 49. c. 2. 1. pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1.   8 9. c. 1. 13. c 1. 2. pet. 1 5. 16. c. 1.   10 16. c. 1. & 28. c. 1. 2 8 43. c. 1. 1. iohn . 4 1 29. c. 2. iude. 0 4 27. c. 2. reuela . 2 10 41. c. 1.   13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1.   9 9. c. 1.   10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. a table of the speciall points to be obserued in this exposition : the first number notes the page , the second the columne : ( b ) notes the beginning of the columne , ( m ) the middle , and ( e ) the end . a adoption , satan would driue vs from assurance of our adoption . 16. 1. b. we must specially labour for assurance of our adoption . ibid. m. affections : how to moderate them in all estates . 23. 1. b. alleaging of scripture ; christ and his apostles therein respected the true meaning therof . 44. 2. e. in alleaging scripture they expound it . 44. 2. b. ministers should be carefull not to wrest it in their allegations . 31. 1. m. ambition , a bait for satan in the subuersion of kingdoms . 40. 1. b. angels : the bond their ministery vnto christ and his children . 51. 2. e. their number that doe minister vnto men . 52. 2. b. each one hath not a good angell and a bad . 52. 2. m. b baptisme : why christ was baptized . 1. 2. m. blasphemers : how wee should behaue our selues towards them . 42. 2. e. blasphemers of god ought to die . 43. 1. e. boasting : vaine boasting ought to be auoided . 40. 2. e. c calamity : gods children haue specaill protection in common calamities . 31. 2. m. callings a man must not leaue his calling for the trouble thereof . 4. 2. e. men set apart for speciall callings are other men . 5. 1. e. christians should walk worthy their calling of grace . 5. 2. m. whom god calleth hee fitteth thereto . 6. 1. m. carking care , how auoided . 22. 1. e. cary : satan may carry men in the aire . 24. 2. m. yea god children . 36. 2. m. christstemptation : the time when 1. 1. e. he was led by the spirit to be tempted . 3. 2. b. how he went furnished to be tempted . 3. 2. e. christ was tempted in the highest degree that satan could . 50. 1. e. church : no iudge of scripture . 32. 2. e. euery one ought to seeke the good of gods church . 41. 2. b. church militant in this world , as in a wildernesse . 11. 1. e. it hath entercourse of temptations . 51. 1. e. comforts to gods church : christs power in subduing satan , in his humility . 19. 1. b. christ moderates their afflictions and temptations . 48. 2. e. company : none ought to thrust himselfe into bad company . 5. 1. b. contentation in extreame misery ; how gotten . 22. 2. m. d danger : no man must runne into danger without a calling . 4. 2. b. deferring of resistance to satan very dangerous . 49. 2. m. desert : see wildernesse . desertion : of spirituall desertion . 52. 2. e. despaire : how satan works it in a guilty conscience . 38. 1. b. comfort against despaire . 50. 2. b. diuell , see satan . diligence in our calling hath special prerogatiue . 32. 2. b. diuinity , ascribed to a thing foure waies . 45. 1. m. doctrine : carnall men neglect christs doctrine , but affectmiracles . 28. 2. m. e england gods true church . 25. 2. b. enticers to idolatrie : how to be respected . 43. 2. b. how to be auoided . 44. 1. m. f faith : satan seekes especially the ruine of our faith . 15. 2. m. fasting : three kinds of fasts . 9. 2. e. how long a man may fast , and yet liue . 10. 1. e. why christ fasted forty daies . 10. 2. b. lent-fast misfounded on christs fast . 10. 2. e. filled : christ was alwaies filled with the spirit . 5. 2. e. yet hee increased therein . 6. 1. b. food and raiment : how to consider rightly thereof . 21. 2. b. we ought to sanctifie it vnto vs by praier . 22. 1. b. francis spira too rashly iudged a castaway . 50. 2. e. g gainsaying of gods truth a property of satan . 17. 2. m. godhead of christ infringed by satan . 17. 1. e. and by his followers . ibid. 2. b. guide : gods spirit must guide vs in euery thing . 4. 1. b. h holy daies obserued to the honour of saints vnlawfull . 47. 2. m. holinesse of christs humane nature . 3. 2. e. no holinesse of place on earth can debarre satan from tempting . 26. 2. m. hunger : christ was an hungred . 12. 1. m. and why . ibid. e. i idolatrie : satan seekes to bring christ to commit it . 38. 2. m. hereby he seekes the ruine of religion . 41. 1. m. ierusalem , why called the holy city . 25. 1. e. ignorant persons should labour for knowledge in gods word , 19. 2. e. iudgement : rash iudgement against men that are tempted by satan vnlawfulll . 50. 2. m. and deceitful . 51. 2. e. iustification by faith onely . 48. 1. m. k kingdomes : satans enmity to christs kingdome . 39. 1. e. satan knowes all worldly kingdomes and the policies thereof . 39. 2. e. how hee seekes the ruine of worldly kingdomes . 40. 1. b. earthly kingdomes are preserued from satans malice by gods prouidence . 40. 1. e. kneeling before a chaire of estate 47. 1. m. l league ; some doe make a league with satan . 42. 2. b. led : how christ was led to be tempted . 3. 2. b. life of a christian a continuall intercourse of temptations . 51. 2. b. limite not god in thy praiers . 34. 1. b. lying ; satans sinne . 40. 2. e. m magicians may shew strange representations . 37. 1. e. masters of families should be especially zealous against blasphemers . 43. 1. e. meanes neglected , a tempting of god. 34. 2. e. melancholy satans bait . 14. 2. m. ministers especially must looke for temptations . 3. 1. b. it is good for them to be tempted ; and why . ibid. e. they ought to get sound knowledge in the text of scripture . 30. 2. m. and be wary of wresting any text . 31. 1. m. monasticall life not warrantable by gods word . 7. 1. m. o obedience absolute must be giuen to god. 48. 2. b. and voluntary . 50. 1. m. occasions of sinne must be watched against . 12. 1. b. p papists are idolaters . 46. 2. e. and 47. 1. b. papists tempt god in looking now for miracles . 34. 1. m. they sacrifice to satan in their masse . 42. 1. m. pope of rome that beast comming out of the sea . 40. 2. m. presumption : satan seekes to carrie men thereto . 27. 2. b. promises ; who may wait for gods promises . 35. 2. b. men lauish in promising are like to satan . 39. 2. m. two rules to be obserued in promising . ibid. prouidence ; how to acknowledge gods prouidence aright . 23. 1. m. r religion : two rules for the triall of religion . 41. 2. e. religion of iew , turke and papists are worships of satan . 42. 1. m. disswaders from religion are satans children . 9. 2. b. and tempters . 13. 1. c. reliques ought not to be worshipped . 47. 2. b. rome is spiritual babylon , and now no church . 25. 2. e. s saints made deliuerers from diseases and dangers , by papists . 47. 1. b. and protectors . ibid. saints must bee honoured three waies . 47. 1. e. satan an accuser three waies . 9. 1. m. his boldnesse in clayming gods right . 39. 1. b. he makes men to rely on him for outward things . 39. 1. m. satans sophistry with christ. 15. 1. e. his malice is restrained , 29. 1. e. his power ouer the bodies of gods children . 24. 2. e. satan seekes earnestly to keep men from scripture . 30. 2. e. he seeks to bring men to worship him . 41. 2. e. hee tempts by himselfe and by his instruments . 51. 1. m. hee is vanquished by present resistance . 49. 2. b. his speed in doing his enterprises . 38. 1. e. scriptures sufficient to expound themselues . 32. 1. e. and to vanquish satan . 43. 2. e. to mince the scriptures a satanicall property . 30. 1. e. to search them a christian duty . 30. 2. b. senses ; all our senses ought to bee well ordered , especially seeing and hearing . 37. 2. b. seruice generally described . 45. 2. e. absolute seruice due to god only . 46. 1. e. seruice in part . 46. 1. b our seruice to god must bee ioined to his worship 47. 2. m. sinne ; why it so abounds . 19. 2. m. to keepe a course in sinne is to tempt god. 34. 2. m. slandering a satanicall practise . 9. i. e. spirits ; to try the spirits . 29. 2. e. of abode in places haunted by euill spirits . 4. 2. e. t temperance needfull in the vse of gods creatures . 21. 2. e. temptation : each christian must looke for temptation . 1 2. e. the state of those the neuer felt temptation 2. 1. m. & 53. 2. b. each one entring a speciall calling must look to be tempted . 2. 2. m. temptations come not by chāce , or by the will of the diuell , but by gods especiall prouidence . 4. 1. m. the issue of temptation is good to gods children . 4. 1. e. temptations on the right hand most dangerous . 38. 1. b. duties of gods children in respect of satans temptations . i. to prepare for them in the day of peace . 13. 2. e. and that daily . 36. 1. m. ii. to obserue our inclinations and bodily infirmities . 15. 1. b. iii. giue satan no credit though he speake a truth . 18. 1. m. iv. be resolute the resisting . 18. 2. m. yea , resist presently . 49. 2. b. v. vpon victory in one temptation prepare for a new . 23. 2. e. & 51. 2. b. vi. do nothing he perswades thee vnto , though good in it selfe . 24. 2. b. vii . reason not with satan , but hold fast to christ. 43. 2. m. viii . despaire not though satan tempt neuer so violently . 50. 2. b. tempter : satans title and why . 12. 2. e. tempting : how god tempteth . 7. 2. b. how man tempteth god. 7. 2. b. & 33. 1. e. fiue waies . 33. 2. e. how the diuell tempteth man. 7. 2. m. his policy in tempting ; he insinuates himselfe by degrees . 11. 2. m. he chuseth fit time . 13. 2. m. hee grounds his temptation on something in vs. 14. 1. m. hee speaks some truth to ouerthrow another . 18. 1. m. hee can cunningly turne himselfe from one extreame to another . 28. 1. e. hee will mince the scripture for his aduantage . 30. 1. m. he shews the profit and delight of sinne . 37. 2. e. and hides the miserie thereof . ibid. 2. e. how satan tempted christ. 7. 2. m. in the highest degree 50. 1. e. wherein christ differed from man in his temptations . 8. 1 m. why christ was tempted . 8. 2. m. gods dearest children may bee tempted . 9. 1. b. thoughts ; euill thoughts twofold . 8. 2. b. a ground of comfort against blasphemous thoughts . 8. 1. e. v visions : diabolicall visions bee of two sorts . 36. 2. e. vnbeliefe : satan sought to bring christ thereto . 16. 2. e. and so endeuoureth to do with men . ibid. w watch against temptations & why . 13. 1. b. wildernesse : why christ chose a wildernesse to be tempted in . 6. 2. b. satan delights in deserts . ibid. e. wild beasts ; why satan conuersed with them . 11. 1. b. wisards ; seeking to them a vile practise of vnbeliefe . 17. 1. b. witchcraft ; whether it may be fall a true beleeuer . 25. 1. b. word , taken diuersly in scripture . 20. 2. b. gods powerfull word distinguished . 20. 2. e. how man liues by gods word . 20. 2. m. gods word well guided is the best weapon against satan . 19. 1. m. to depriue gods people of his ward a great iniurie . 19. 1. e. neglect of the word feareful . 19. 2. b. world , the hopes hereof are great enemies to religion , 38. 2. m. worldings worship the diuell , 42. 1. e. worship described generally . 44. 2. e. ciuill worship . ibid. diuine worship . 45. 1. m. due onely to god. 46. 1. e. inward worship . 45. 1 e. outward worship . ibid. 2. b. difference betweene ciuil worship and diuine . 45. 2. b. no creature must haue diuine worship . 46. 2. m. z zeale against blasphemers ought to be in all christians . 43. 1. b. finis . notes, typically marginal, from the original text notes for div a09463-e160 a reuel , 12. 7. b dan. 12. 1. c reuel . 12. 12. d reuel . 3. 20. e reu. 12. 12. f reu. 3. 18. g ● iob. 2. 27. e ephes. 6. 12. i 2. cor. 11. 14. k ioh. 8. 4● . m iob. 1. 7. n 1. pet. 5. 8. o luc. 12. 19. p 2. cor. 4. 4. q ioh. 14. 30. r ephes. 2. 2. s luk. 11. 21. t 2. sam. 13. 28. u ephes 2. 3. x gen 4. 8. a ioh. 13. 2. b ren. 12. 10. c 1. pet. 5. 8. d act. 13. 8. e iob. 14. 22. f ioh. 12. 31. g 2. co● . 2. 11. h ioh. 3. 16. i heb. 2. 16. i vers. 14. k act. 26. 18. l ephes. 4. 15. m iud. 20. n 1. pet. 1. 5. o num. 21. 6. p 1. sam. 15. 2. q coloss 2 15. heb 2. 14. r hebr. 2. 7. s 1 phes . 1. 20. t 1. cor. 15. 25. u rom. 16. 20. x ephes. 6. 10. y 1. sam. 17. 49. z rom. 15. 4 a iudg. 7. 17. aenead . 9. notes for div a09463-e1420 mat. 3. mat. 4. 1. a psa. 34. 19. b mat. 4. 3. c mat. 4. 6. d mat. 4. 11. e 1. pe. 2. 21. f 1. pet. 5. 8. g ioh. 15. 20 h 1. cor. 12. 26. i ioh. 15. 20. k act. 14. 21 l heb. 2. 10 m luk. 24. 26 a mat. 2. 14. b mat. 3. 16. 4. 1. c ioh. 7. 1. d luk. 11. 15. e ioh. 12. 27. f ioh. 18. 28 g luk. 23. 11. h luk. 23. 24. i mat. 27. 27. k mat. 27. 39. l mat. 28. 15. m luk. 11. 16. n act. 9. 4. a gen 22. 1. b iob. 1. 18. c 1. kng. 10. 1. d ex. 17. 3. e 1. tim. 4. 10. f 2. sa. 11. 4. g 1. sa. 18. a gen. 21. 9. b gen. 27. 41. c mat. 20. 23. d mat. 10. 24. reasons why god doth afflict his children . e ec. 3. 10. f psal. 119. 67. g luk. 22. 31. h psal. 119. 71. i psal. 39 9 40. 1. k ge. 42. 21. l lam. 5. 11. m deu. 32. 15. n 2. tim. 4. 7. o ioh. 6. 33. p act. 12. 7. a he. 12. 7. b 2. pet. 2. 5. c 2. cor. 1. 6. d ruth . 2. 8. e ruth . 1. 20. f ioh. 1. 5. g exod. 14. 11. h dan. 6. 16. 22. i 2. king. 6. 16. k 2 king. 6. 15. m iam. 1. 12. ioh. 5. 17. a pro. 3. 11. b mat. 4. 2. c 2. tim. 3. 12. d psal. 119. 71. e ps. l. 1. 4. f 2. cor. 4. 17. g phil. 1. 29. h act. 14. 21. i pet. 1. 5. k ge. 22. 9. l psal. 37. 37. m ps. 126. 5. n isa. 38. 10. o hos. 5. 15. p luke . 24. 26. q ecc. 1. 2. a 2. sam. 24. 17. b ge. 39. 9. c act. 2. 2. d phi. 3. 10. e da. 3. 17. f exod. 15. 1. g 1. pet. 1. h mat. 7. 7. i iob. 21. 27. k hab. 2. 3. l iob. 2. m 1. sam. 17. 37. n 1. sa. 18. 27. o 1. sa. 21. p gen. 7. q gen. 19. r gen. 33. s gen. 41. 14. a exod. 9. b exod. 12. c 1. sa. 19. d 1. king. 21 e 2. king. 6. f 2. king. 5. g isa. 38. h dan. 3. i dan. 6. saint andrewes in norwich . k mat. 6. l act. 5. m mat. 4. n ro. 4. 21. o ioh. 5. 9. p ioh. 6. 12. q mat. 4. 7. t mat. 4. 11. dan. 5. a 2. tim. 1. 18. b 1. sam. 309. c hos. 6. 2. d psal. 30. 5. e psal. 58. 11. f m●ca . 7. 8. g act. 28. 3. h ps. 37. 24. a psal. 25. b iob. 5. c 1. sam. 1. 8. d iob. 16. 2. e ruth . 1. 16. f ecc. 41. 1. g luk. 16. 26. h isa. 37. 2. i luk. 23. k phil. 3. 20. l p●●l . 137. m zac. 4. 6. n mat. 8. 24. a iud. 17. 4. b 1. sam. 14. c ioh. 8. d exo. 14. e 1. sam. 17. 52. f mat. 2. 20. g gen. 41. h gen. 31. i iob. 41. 12. k 1 thes. 4. 18. a ioh● . 22. the golden chaine . the earle of bedford . the countesse of bedford . the countesse of cumberland . pro. 10. 7. notes for div a09463-e3720 euery christian must looke to be tempted . the state of those that were neuer tempted . men set apart for some speciall calling must looke for temptation . a exod. 2. 15. b 1. sam. 18. 9. 11. c mat. 8. 23. 24. 1 reason why . ministers specially must looke for temptations . it is good for ministers to be tempted . c 2. cor. 2. 11. d 2. cor. 1. 4. e act. 4. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2. king. 2. 11. b act. 8. 39. 40. c luk. 4. 1. d mark. 1. 12. the holines of christs manhood . temptations come not by chance . e iob. 1. 12. f mat. 8. 32 , a act. 20. 22. quest. of abode in places haunted by euil spirits . b pro. 13. 20. c pro. 1. 10. d pro. 22. 24. e psal. 78. 71. 72. f acts 4. 13. g 2. cor. 3. 6. vse . h colos. 1. 10. a exo. 4. 11. 12 b 1. sam. 17. 45. c exod. 35. 30. 31. why christ chose a desert for this combate . a mark. 5. 5. d eccles. 4. 10. c gen. 2. 18. d luk. 5. 16. a ioh. 13. 27. similitude . reasons why christ was tempted . b apoc. 12 9. c 1. pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e act. 13. 10. three kinds of fasts . f luk. 21. 34. g iudg. 20 26. 1. sam. 7. 6. h 1. sam. 31. 13. 1. chro. 10. 12. i exod. 34. 28. k 1. king. 19. 8. l act. 27. 33. m iubart . parad . 2. decad . 1. reasons why christ fasted fortie daies . antepaschale ieiunium . * zanch , deredempt . l. 1. cap. 19. in the side quadrag . iéiunio . a isay 40. 3. b luk. 4. 2. 3. c gen. 4. 13. ioh. 6. 53. reasons why christ was an hungred . satans preparation . vse 1. a 1. tim. 4. 7. satans policie in tempting . b coloss. 2. 14. 15. satan grounds his temptations on something in vs. a mat. 17. 15. satans sophistrie . satan seeks the ruine of our faith . satan seekes to depriue vs of assurance of adoption . phil. 3. 8. satan would bring christ to a practise of vnbeliefe . a gen. 3. 15. satans policie in tempting . satan speakes some trueth to ouerthrow another trueth thereby . a mark. 24. 25. b act. 16. 17. 18. c luk. 4. 3. d ephes. 4. 27. e iam. 4. 7. * deutr. 8. 3. f reu. 12. 10. the written word our best weapon against satan . g ephes. 6. 17. 1. sam. 26. 7. word in scripture notes diuers things . gods powerfull word distinguished . a leuit. 26. 26. b isai 3. 1. c hag. 1. 6. a luc. 12. 19. b 1. tim. 6. 9. c 1. sam. 30. 6. d iob. 13. 15. e 1. king. 17. 14. f luk. 16. 19. 20. g iob. 29. 6. h prou. 16. 3. * ps. 91. 11. 12. * deut. 6. 16. a luk. 9. 23. b ier. 13. 4. c ezek. 8. 3. rule . do nothing satan perswades thee to in temptation . satans power ●uer mens bod●●● if god permit . a eccles. 9. 2. rome is spirituall babylon . 2. vse . a zak. 3. 1. satan seeks to cary men to presumption . a rom. 6. 1. b iude 4. a m●tth . 25. 1. 2. &c. satans cunning in tempting . a 2. cor. 2. 7. 11. b luk , 23. 8. satans malice restrained . iob. 1. 12. a ezek. 18. 17. b luk. 23. 42. satans mincing of the word of god. a num. 11. 29. a prou. 10. 19. a vers. 11. 1. pet. 4. 17. b see iob. 23. 10. ps. 119. 71. scriptures are sufficient to expound themselues . a deut. 6. 16. b ezra . 8. 8. deut. 6. 16. to tempt god. a psalm . 95. 9. god is tempted fiue waies . a exod. 17. 7. b psal. 78. 41. c isai. 7. 11. 12. 13. d num. 14. 22. a ezek. 40. 2. b deut. 34. 1. 2. &c. satan may haue power ouer the bodies of gods children . of diabolicall visious . a sam. 28. a gen. 3. 6. looke well to seeing and hearing . b prou. 4. 23. c psa. 119. 37. d iob. 31. 1. temptations from the right hand most dangerous . a 2. sam. 11. 2. b luk 45. satan 〈◊〉 bring 〈◊〉 to idolatry . satan enmity against christs spirituall kingdome . * queen elizabeth and it may fitly be applied to our present state. a 1. king. 1. 39. b iosh. 5. 14. c 2. king. 6. 17. isai. 37. 36. d reu. 13. 11. e luk. 4. 6. f dan. 4. 22. a 1. kin. 22. 22. b zak. 3. 1. c matth. 13. 39. d 1. thes. 2. 18. e reu. 2. 10. e reu. 16. 13. 14. two rules for triall of religions . a 2. cor. 4. 4. some make a league with the diuell . how to be have our selues towards blasphemers . a 1. king. 21. 9. 10. b 2. king. 19. 1. c ps. 42. 3. d 2. pet. 2. 8. e ps. 101. 7. f leuit. 24. 14. g deutr. 13. 6. 9. h math. 16. 23. i prou. 19. 27. vers. 13. worship in generall . ciuill worship diuine worship difference betweene ciuill worship and diuine . seruice . absolute . in part . a reu. 19. 10. vse . no creature must haue diuine worship . a breuiat , in missa quotid . de b. maria. b missale & breuiar . sarisbut , in missa de sancto rocho . c alan . cop. dial . 3. 29. d kem. exam . concil . trid. part . 3. cap. de inuo sanct . e iac. de vorag . ●ur . leg . c. 167. worship of reliques vnlawfull . a isay. 1. 14. 15. a 2. cor. 10. 4. 5. christs happy issue in these temptations . a 2. sam. 7. 14. a reu. 11. 8. 9. 10. giue satan no ground . satans obedience is not commendable . a luc. 4. 13. a good ground against despaire francis spira luk. 4. 13. the state of gods church on earth . ioh. 1. 51. a luc. 22. 4● . god will sometime hide his mercy from his children . a psal. 84. 1. 2. 3. b psal. 120. 5. b ps. 137. 1. 5. 6. c iam. 1. 2. d 2. tim. 2. 11. 12. e mark. 6. 41. a heavenly conference between christ and mary after his resurrection. wherein the intimate familiarity, and near relation between christ and a believer is discovered. sibbes, richard, 1577-1635. 1654 approx. 299 kb of xml-encoded text transcribed from 127 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a93249 wing s3736a thomason e1512_1 estc r209503 99868380 99868380 170043 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the 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(eebo-tcp ; phase 1, no. a93249) transcribed from: (early english books online ; image set 170043) images scanned from microfilm: (thomason tracts ; 193:e1512[1]) a heavenly conference between christ and mary after his resurrection. wherein the intimate familiarity, and near relation between christ and a believer is discovered. sibbes, richard, 1577-1635. [12], 237, [1] p. printed for john rothwel, and are to be sold at the fountain and bear in cheap-side, london, : 1654. annotation on thomason copy: "decemb. 7.". reproduction of the original in the british library. by richard sibbes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 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clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -resurrection -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-03 john latta sampled and proofread 2007-03 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a heavenly conference between christ and mary after his resurrection . wherein the intimate familiarity , and near relation between christ and a believer is discovered . london , printed for john rothwel , and are to be sold at the fountain and bear in cheapside , 1654. to the reader , the scope and business of this epistle , is not so much to commend the workman , ( whose name is a sweet savor in the church , ) as to give thee a short and summary view of the generalls handled in this treatise though much might be said of this eminent saint , if either detraction had fastened her venomous nails in his pretious name , or the testimony of the subscribers of this epistle , might give the book a freer admission into thy hands . this only we shall crave leave to mind the reader of , that this bright star , who sometimes with his light refreshed the souls of many of gods people , while he s●one in the ho●izon of our church , set ( as we may say ) between the evening of many shadowes , and the morning of a bright hoped for reformation , which though it be for the present overcast , yet ( being so agreeable to the mind of jesus christ , and ushered in with the groans and prayers of so many of his saints ) we doubt not , but will in gods own time break forth gloriously to the dissipating of those clouds and foggs which at the present do eclipse and darken it . now as it is the wisdom of god in bringing about his own designs , to raise up fit , and suitable instruments , for the work of every generation . so it is also the gratious dispensation of god , to put seasonable words into the mouths of those his servants , who by faith , do fix their eyes on him for the guidance of his blessed spirit , as every judicious reader may observe in the works of this reverend divine , who foreseeing ( as it were ) what a degeneracy of spirit professors in his time were , falling a pace into ( that itch of questions and disputings like anoxious humor , beginning then to break forth among professors , ) like a skilful physician , applyed himself to preserve the vitalls and essentials of religion . that the souls of his hearers being captivated with the inward beauty and glory of christ , and being led into an experimental knowledge of heavenly truths , their spirits might not evaporate , and discharge themselves in endless gainless , soul-unedifying , and conscienceperplexing questions : for as it is in nature , a man that hath tasted the sweetness of honey , will not easily be perswaded that honey is bitter . but he that hath only taken it up upon credit , may soon be baffled out of it , because no act can go higher then its principle ; and so it is in religion ; for those good souls that have imbraced the truths of jesus christ , upon a supernatural principle , and experimented not only the truth but the goodness of them , in their own souls , they are the clinched christians , the good hold-fast men ( as mr. fox stiles some christians in his dayes ) they are the even and steady walkers . whereas those that have only a form of godliness , a slight tincture , who have only out of novelty and curiosity , or pride and ambition , or other self ends , professed religion , will prove giddy and unconstant , like clouds carried about with every blast ; and while they promise themselves liberty , be a prey to the net of every fancy and opinion . to the sound and practical christian that is not squeesie stomacked , will the truths in this treatise be grateful , supposing therefore , and desiring , if thou are not , thou may'st be such a one . here is offered to thy consideration , a divine and heavenly discourse betwixt christ and mary , between a soul-burthened sinner , and a burthen-removing saviour . thou may'st here see how diligent mary is to seek , how ready christ is to be found . mary hath her heart brim full of sorrow , christ comes as it were leaping over the mountains with comfort , and bowels of compassion . mary was in a strong pang of affection ; nay her affections were wound so high , that her expressions seem broken , and her actions might seem to savor of irregularity , were it not to that excellency of the object , did warrant the height of her affection , and the compassion of christ was large enough , not only to interpret for the best , but also to pardon and cover all her infirmities . the woman was better at her affections , then expressions . they have taken away my lord , she speaks at random , names no body , whether jews , or disciples , or souldiers . but see the strength of her faith , she is not ashamed to call him lord , even in the lowest state of humiliation , though christ be reproached , persecuted , despised , rejected , dead , buried , yet he shall be maries lord. again , i know not where they have laid him , she dreams of a bodily asportation , and resting of christ somewhere , and speaks with indignation , as if she looked upon it as an indignity , or incivility , nay of cruelty , saevitum est in cadavera , saevitum est in ossa , saevitum est in cineres . cyprian of the roman emperors cruelty , to remove a dead body . what was done to christ , mary takes it as done to her , and good heart she thinks she hath so much right to him , that he should not be stirred without her knowledge . and i know not where , &c. now while mary is seeking christ , ( who is never far absent from a seeking soul ) he stands at her back . christ is neerer to us many times then we think of . sometimes a poor soul wants the sight of comfort , more then matter of comfort , and is like hagar , weeping for water , when the well is hard by : seeking of christ is the souls duty ; but christ manifesting himself is the souls comfort . mary turned her self , and she saw jesus . gerson saith the angels rose up at the presence of christ , which mary seeing , made her turn about ; but omitting that conjecture , the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for a turning of the face ; but most frequently for a turning of the whole body : but to put it out of doubt here , it is said exegetically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . she turned her self back . the same phrase the steptuagint use of lots wise looking back . many times christ hath his face towards us , when we have our backs upon him , and therefore if thou wouldest finde christ , turn thy self to him . again , here thou may'st see the true joseph , he knowes mary , when she knows not him , but takes him for the gardner . christ is alwayes before-hand with us in his grace , he loves us before we love him , and calls us before we call him . mary travails with desires to find christ , and christ is full of yernings towards her : like joseph , he could refrain no longer , and because the general manifestation of christ wrought little , he calles her by her name mary , and she being a sheep of christ , knowes his voice , and answers him with a title of dignity , rabboni , that is to say , my master . we may see here , that discoveries of grace are not fruitless , they stir up in believers , reverence , and obedience . let us sin because grace abounds , is the devils application of christs doctrine . these and several other particulars , are with much brevity , spirituality , and perspicuity handled in this treatise , and with that liveliness that they shew they come from one , whose own heart savored what he taught to others . the largest part of this book is spent upon that sweet doctrine viz. a believers interest in god as a father , and the comforts that flowe from that sweet relation . the foundation of our relation to god is here handled , and how god is first a father to christ , and in him to us . what can be more comfortable in this earthly interest shaking , disjoynting confounding age : then to clear up to our souls an interest in god : tolle meum , & tolle deum , as he said , it were better for me there were no god , then that he should not be my god , this will be thy comfort , that when thou canst not say , my state , my liberty , my house , my land , my friend , my trade , thou may'st be able to say , my father , my god. if therefore thou savorest the things of god , this ▪ subject will be acceptable and grateful to thee , and if this treatise may be any wayes instrumental , for putting thee upon study how to get it , or upon practice how to improve it , or in casethy soulsits in darknes , how to endeare and clear thy interest , the publishers shal have much of their aim , and thou wilt have no cause to repent thy cost in buying , or thy pains in reading . we shall adde no more but this . blessed is that man or woman that hath an interest in him , who is the father of jesus christ by eternal generation , and of all believers in christ by adoption and regeneration , in which inheritance and portion , that thou may'st have a share , shall be the prayer of thy souls , and thy faiths servants in the work of the ministery for jesus sake . simeon ash , james nalton , joseph church . a heavenly discourse between christ and mary after his resurrection . john 20. 16. jesus said unto her , mary , she turned her self and said to him , rabboni , that is to say , master : and jesus said to her , touch me not , for i am not yet ascended to my father ; but go to my brethren , and say to them , i ascend to my father , and your father , to my god , and your god. the same love of christ that drew him from heaven to the womb of the virgin , from the womb of the virgin to the crosse , and from the crosse to the grave : the same love of christ moved him to discover himself after he was risen from the grave , to them that he knew did intirely and wonderfully love him . and therefore before he would ascend to heaven , he did vouchsafe many apparitions and discoveries of himself , partly to instruct them in the certainty of his resurrection , and partly ( but especially ) to comfort them . those that he knew , did love him . his first apparition of all was made to mary , the woman out of whom he had cast seven devils . she was much beholding to him , and therefore loved much . no sex may discourage any sinner from christ . she expresseth her love to christ , by her desire of finding him , by her seeking & weeping , notwithstanding all impediments before she found him . as she wept , she stooped down and looked into the sepulchre , and there saw two angels in white , a colour of glory , purity and joy , because it was a time of joy ; they were one at the head , and the other at the feet . as in the law , when the mercy-seat was made , two cherubims were also fram'd and placed , one at the one end , and the other at the other end thereof , with their faces looking one towards another . and when christ was risen , there were two angels , one at the head , another at the feet , to shew that peace was to be expected in the true propitiatory , jesus christ . one at the head , the other at the feet of the body of jesus . and they sate there ; it was a time of peace ; peace was made between heaven and earth , god and man , and here is a posture of peace , they sate quietly . in christ , angels , and we are at one , god , and we , and all . there is a recapitulation , and gathering of all things in heaven and earth . the angels they attended on christ in all the passages of his life & death , till they brought him to heaven . they brought news of his birth , comforted him in his agony , they were at his resurrection , and you see here they attend . at his ascension they accompany him . and as they did to the head , so they will to the members . in our infancy they take charge of our tender years , in our dangers they pitch their tents about us ; in our deaths , they carry our souls to abrahams bosome , a place of happiness . at our resurrection their office is to gather our bodies together . that service and attendance they afforded the head , they afford to the members , to mysticall christ , as well as naturall . therefore let us comfort our selves in the service they did to christ . now besides the apparition of the angells , here is the speech of the angels woman why weepest thou ? they knew she had no cause of weeping ; for christ whom she sought , was ris n again . she answereth , because they have taken away my lord , and i know not where they have laid him . if it had been as she supposed , there had been cause enough of her weeping , if her lord had been taken away ; for when the lord is taken away , what remaineth that is comfortable ? and if the lord be not taken away , it matters not what is taken away ; for he is all in all . carnall people , so they have their wealth , and friends , and comforts in the world , they care not what is taken away . but she is of another mind . they have taken away my lord , and what comfort can i have , if my lord be taken away . but it was but the speech of an opinion , she did but think it . and there were two things might lead her , truth and probability , which is the foundation of opinion . probability , he is not here , therefore he is taken away . truth christ promised he would rise again , therefore he would take away himself . there was certain truth to ground faith , and weak probability to ground opinion ; yet such is the nature of weak persons in distress : if there be probability & certain truth , yet they will be sure to cleave to their probabilities . oh their 's be great sins , i , but there is greater mercy for faith to lay hold upon . so the presumptuous sinner faith , god is mercifull , i , but god hath excluded thee from heaven , thou art an adulterer , a swearer , a filthy person , thy opinion is grounded scarce upon probability . god is mercifull , but not to such sinners , as live in sins against reconciliation , as thou dost . therefore when one hath but probability to ground opinion , and the other certain truth to ground faith , be so wise for our souls , as to take the best , and leave the other . if she had remembered his promise , to raise himself out of the grave , she needed not to have doubted . they have taken away my lord , and i know not where they have laid him . they have taken away , she instanceth none . and when she had thus said , she turneth her back , and saw jesus standing , and knew not that it was jesus . the angels hold their peace when christ speaks , and it is their place so to do . but she knew not that it was jesus , in respect of her passion . her senses were held , partly by the power of god , partly by a kind of passion that was a cloud between her and jesus , that she knew him not at that time . what doth jesus say to her ? woman , why weepest thou ? whom seekest thou ? the first words that ever christ spake after his resurrection to them he appeared to , is , woman why weepest thou ? it is a good question after christs resurrection , what cause of weeping , when christ is risen ? our sins are forgiven , because he , our head , and surety hath suffered death for us , and if christ be risen again , why weep we ? if we be broken-hearted , humbled sinners , that have interest in his death and resurrection , we have no cause to grieve . it is therefore a good question to them that believe , why weepest thou ? whom seekest thou ? they were questions , not for satisfaction to him , he knew it well enough , but to draw out her mind , and to draw out by confession what god had hid in her heart , that he might comfort her afterwards . but she supposing him to be the gardiner , said , sir , if thou hast born him hence tell me , &c. she had a misconceit of christ , as if he had been the gardiner . beloved , so it is with a sinner , especially in times of desolation of spirit , and disconsolate condition , they present christ to themselves as an enemy . she in passion thinks christ the gardiner . do not many when they be melancholy of body , and troubled in mind , conceive of christ as an austere judge , that will undoubtedly damn such wretches as they are , who present christ to themselves in that fashion , that the scripture doth not ; doth not he bid all that be weary and heavy laden , come to him ? and yet they out of passion will present christ to be an austere judge , that will take them at their disadvantage , observe all their wayes , and will surely damn them . it is a great violence that passion and opinion offers to truth , and to saving truth , and the hardest matter in the world for a distressed conscience to apprehend god aright , and to apprehend christ aright . secure persons apprehend god under a false notion , they apprehend god as a god all of mercy , and christ , as if he were not judge of the world , as if he observed them not , nor their sinfull courses , and therefore they care not whether they serve him or no. and satan presenteth christ , all of mercy , and satan and their hearts meeting together , the mistake is dangerous . it is a great art of faith , and an excellent skill to apprehend christ sutable to our condition that we are in . when we be in any sin , then think him a judge , then think of moses , rather then of christ , then think of christ , as one that will judge both quick and dead , for their hard and wicked actions . but when we be humble , and broken-harted , and touched with sence of sin , present him as a sweet saviour , inviting and alluring all to come to him . come to me all ye , &c. present him as a gentle shepheard , present him in all the sweet relations he names himself by in the scriptures , lest otherwise we do christ dishonour , and our selves wrong . if thou have born him hence , tell me where thou hast laid him , and i will take him away . she was a likely woman indeed to take christ away ; for a weak woman to take a heavy body away . but love thinks nothing impossible . faith and love agree in this , nothing is impossible . love is strong as death . neither love nor faith care for difficulties , they arm the soul to break through all . tell me where thou hast laid him , and i will take him away . one would think the dead body might have frighted the woman , and the heavy body might have been above her strength ; but she was in such an extasie of love , and desire and grief , for want of her desire , that she considered not well what she said . they be words of passion , and indeed if you observe the story of mary magdalen , she was a woman of extremity in all conditions ; like jonah , when he grieves , he grieves exceedingly , when he rejoyces , his joy is wound to the highest pitch . so she was full of love when she loved , and full of grief when she grieved , and full of joy when she joyed , she had large affections , all were in the highest measure , and strained to the highest pin in her , and that made her say , if thou hast &c. jesus could not indure her longer in this perplext condition , he was too mercifull , and therefore saith , mary ; she turned to him , and saith rabboni , which is to say , master . and jesus said to her , mary . the words are a sweet and loving intercourse between christ and mary ; in a seasonable time when she was in all her perplexity , and depth of sorrow for losse of her lord. christ seasonably at length , ( as not being able to hold any longer , but must needs discover himself , ) saith to her , mary . you see first of all christ beginneth , and saith , mary , she answereth in the second place , and saith rabboni ; and till christ begins , no voice in the world can do any good . the angels they spake to her , but till christ spake nothing could comfort her . christ began , and till christ began nothing would comfort mary . christ began himself , and used but one word . it is a word , and but one word . nothing will comfort but the word of christ . the word that comforted her , when he spake , and it was but one word , and yet enough , ther● was such fulness of spirit , and comfort in that one word . and she answered with one word again . you may aske , why they spake but one word ? beloved , he was full of affection , and she was full of affection also , too full to expre●s themselves in many words . as it is in grief ; grief sometimes may be so great , that scarce any words are able to express it ; and if any words , then broken words , ( which shew fulness of affection ) rather then any distinct sense . christ was so full , and she so full , that a word discovers . and indeed there was so much sense , and so much love , so much contained in these little words , mary and rabboni , that it is impossible to express them shorter , and her passion would not stay any longer discourse , it was by words , and by one word , mary , it was by a word , which sheweth he took notice of her . christ knowes the names of the starres , he knowes every thing by name , he knows every thing of a man , to the very hair , he knowes their parts , and their very excrements of their parts , he knew her , and acknowledged her too ; mary . 1. it is a word of knowledg , and familiar acquaintance , and acknowledgment . 2. it is a word of compassion , because he had held her long , and now could not longer . he pittieth the state she was in , he saw her ready to ●ink for grief , and melt for sorrow , and therefore he said , mary . 3. as it is a word of compassion : so it is a word full of exceeding love . 4. and it is a word of peculiar appropriation ; mary , whom i have so much respected heretofore . and a word of satisfaction on his part out of his pitty , and out of his love , and former familiarity & acquaintance . mary , i am the man thou seekest , i know what all thy seekings tend to , thou wantest him whom thou lovest , thou wantest me , i am he , whom thou seekest . she answered him again , rabboni , which is interpreted , master . she returned him an answer again , she spake to him , he first began , then she follows , she found the virtue of his speech in her heart , there was an influence of it to her heart ; and his love witnessing to her heart , raised her love to him again . so it was an answer of christs speech , and from the same affection , an answer of love , and an answer of exceeding large affection , and satisfaction to her soul . oh my rabboni , the soul of my soule , the life of my life , my joy , my rock , my all that can be dear to me . rabboni , i have enough . as he desired to give her satisfaction , so she takes satisfaction in the word . and yet it was not full satisfaction ; for after she claspes about him , and would not let him go . it was an affection that stirred up much desire more and more to have communion with him , so that he was fain to check her afterward , touch me not , for i am not yet ascended to my father ; she had not enough , as indeed a believing affectionate soul hath never enough till it be in heaven . and thus you see the sweet intercourse upon the apparition , and first discovery of christ to mary . he spake to her , and she answered him again with the same affection . and it is a word of dependance , as it is fit , rabboni my master , it is not only a word of honour , not any superior , but a superior in way of teaching , there was submission of conscience to the rabboni ; as the rabboni labouring to sit in the consciences of people . it is a syriack word which signifieth in the originall , multiplication of knowledge in him that speaketh , & that laboureth to breed much knowledg in him that is spoken to ; and therefore it is a word of great respect and dependance . she might well call him rabboni ; for he was master of masters , rabboni of rabbonies , the angel of the covenant , the great doctor of the church , the great gamaliel , at whose feet all must fit , and be taught . so ye see what sense and affections are in these little words . the fulness of heart that was in this couple cannot be exprest , were it possible to say all that could be said . and therefore we leave the hypothesis , and come to make application of it to our selves . first , we may learn here , that till christ himself discovers himself , no teaching will serve the turn . no , the teaching of angels will not serve turn , till christ himself by his holy spirit discovers himself ; when christ doth it , it is done . and therefore it should teach us so to attend upon the ministery , as to look up to the great doctor , that hath his chair in heaven , and teacheth the heart . if he teach , it is no matter how dull the scholar is . he is able to make any scholar , if he instruct . i will not inlarge the point , because there be particular places , wherein they will be inlarged . the second thing i will observe is this ; that christ when he teacheth , he doth it by words , not by crucifixes , not by sights . we lost our salvation , and all our happiness by the ear , and we must come to it by the ear again . adam by hearkening to eve , and eve to the serpent , lost all , and we must recover salvation therefore by the ear . as we have heard , so we shall see . we must first hear , and then see . life cometh in at the eare , as well as death . faith ye know is the quickning of a christian , the spirituall life of a christian ; now faith comes by hearing . and therefore i beseech you in the bowels of christ , set aside prejudice , and meekly attend gods ordinances . do not con●ider who we are ; we are but poor ministers , frail men as your selves . but consider the lord that is pleased to convey life , and salvation , and grace , and whatsoever is fit to bring to heaven this way : therefore they that despise this way , set light by salvation , as the apostle saith , acts 14. they judge themselves unworthy of the kingdom of heaven . they can read at home ; but is that the way god hath sanctified ? did not the manna stink , when gathered on the sabbath day ? there is a curse upon all private industry and devotion , when it is with neglect of publick ordinances . she could have no comfort till christ spake . nay the very sight of christ could not comfort her . let this i pray you be enough , that i may not inlarge the point any further . this is the way for comfort . we must hear him in his ministers here , if we 〈…〉 him comfortably 〈…〉 after , come ye blessed o● m● 〈◊〉 &c. 3. it was but one word . mary ; and is there so much force in one word ? yea , when it is uttered by christ . one word coming from christ and set on the heart by the spirit of christ , hath a mighty efficacy . the word had an efficacy in creating all things , fiat , fuit . let it be done , it was done . let there be light , there was light . so let there be light in the understanding , and there it shall be presently . so in all christs cures , he said the word , and it was done . so in all spirituall cures , let him say the word , it is done . nay a very look of christ , if the spirit go along with it , is able to convert the soul , respexit christus , flevit petrus amare , christ lookt on peter , he wept bitterly ; what will his word do , when his look will do so much ? it was but a word , and but one word , say but the word , saith he in the gospel , and my servant shall be healed . this should make us desire that christ would speak , though but few words to the soul ; that he would cloath the words of men mightily with his word , and with his spirit , and then they will be mighty in operatio●●nd works . one word , but it was a pr●gnant word . it was full of affection , she knew it well enough . mary . what to call her so familiarly , so sweetly by her accustomed name ; it wrought on her bowels presently . 4. but to go on , you see here again , that christ must begin to us before we can answer him . he began to mary , and then she said rabbony , all the passages of salvation are done by way of covenant , by way of commerce and entercourse , between god and man ; but god begins first . in election indeed we choose him , but he chuseth us first . and he knoweth who are his , and we know him ; but he knows us first . and in calling , we answer , i , but he calleth first , and we do but eccho to his call : in justification , forgivness of sins , we accept of justification , and submit to the righteousness of christ , and gods purpose of saving man that way ; but he giveth faith first , for faith is the gift of god. we glorifie him here on earth , but it is from a result of gods glorifying us in heaven , some earnests we have , but they are of gods giving . all we do , is but reflexion of his love first , or his knowledge first . the christian soul saith , thou art my god , i , but he saith first , i am thy salvation . as augustine saith , non frustra dicit anima , deus , salus tua , when god saith , i am thy salvation , it is ea●ie for the soul to say , thou art my god. and this may teach us in our devotions when we are to deal with god , when we are to bring to him any request , to desire him first to reveal himself to us , desire christ to reveal hims●lf by his spirit to us . it is an errour in he case of mens devotions ; they think to bring something of their own strength , and to break in as it were upon god , without his discovery first . but paul saith , gal. 4. 9. we know god , or rather are known of him . we must desire , that he would make known his heart to us first , and then we shall know him again , that the would speak to us by his spirit , and then we shall answer to him again ; that he would say to our souls , he is our salvation ; and then we may lay claim to him , he is our god. desire the spirit of revelation to reveal his bowels and love to us in christ , by his holy spirit ; for certainly , in every return of ours to christ , god begins to us , all in all , though not so sensibly ; but we ought to pray every day more and more for a sensible revelation , that god would reveal his love to us in christ . and we cannot but answer , if christ saith , mary , mary , cannot but answer , rabboni . but you will say then , it is not our fault , but christs fault if he must begin . if god begins , we shall answer . i answer briefly ; that god doth alwayes begin to us , and is before-hand with us in all dealings with our selves . he giveth us many motions , and never withdraweth himself from us ; but when he is despised , and slighted first : therefore let us take heed that we labour to answer christs call , vvhen he doth call . if vve slight it , then in a judicious course , he ceaseth to speak further to us , if vve slight his beginnings of revelations . there be many degrees and passages to faith and assurance ; if vve do not observe the beginning , hovv god begins to reveal himself to us by little and little , speaking to us by his spirit in our hearts vvhen he begins ; then in a spirituall judgement sometimes he leaves us to our selves . and therefore let us regard all the motions of the spirit , and all the speeches of the spirit of christ ; for he begins by little and little , else our consciences will say afterward , we are not saved , because we would not be saved . we would not yield to all the passages of salvation ; but when he was beforehand with us , and offered many sweet motions , yet we loved our sins better then our souls , and so repelled all . therefore i beseech you do not refuse the sweet messages from heaven , the gracious and sweet motions of the spirit of christ , make much of them . god hath begun to you , be sure to answer . learn it of mary , when christ began , she set not her heart and infidelity against it , but she opened her heart , and said , rabboni ; learn therefore the duty of spirituall obedience , when god speaks , speak lord , for thy servant heareth . do not shut your eares to the motions of gods blessed spirit , do not harden your hearts against his voice , but open your hearts as she did ; rabboni . our saviour christ here saith , mary , but when ? after he had concealed himself from her a long time . it is not presently , mary , nor rabboni . he had cōcealed himself a great while . christ doth not usually open himself fully at first , though at first he doth in some degree ; but he observeth degrees , as in the church in generall . you see how that he discovers himself in his gracious promises by little and little , darkly at first , and at last the sun of righteousness ariseth clearly . so the day-starre ariseth in our hearts by degrees . it is a great while before mary heareth the satisfying speech of christ ; mary . but why doth christ thus conceal himself in regard of his fuller manifestation ? it is partly to try and exercise our faith , and other graces , and therefore god doth seem to withdraw himself in the sence of his love . 1. to see whether we can live by faith , or whether we be all together addicted to sense , as the world is , who live altogether by sense , and not by faith . 2. he would have our patience tryed to the utmost , he would have patience have its perfect work , she had much patience to indure all this ; but her patience had not a perfect work till christ spake . 3. christ will stir up , and quicken zeal and fervency in his children ; and therefore he seemed to deny the woman of cnnaan ; first he giveth no answer , but a harsh answer . a dogge . and she works upon it , though i am a dogge , yet dogs have crumbs . all which denyal was only to stir up zeal and earnestness . and therefore though christ doth not manifest himself to us at first , yet it is to stir up zeal and affection , to seek after him more earnestly . a notable passage there is of this , cant. 3. 16. the soul sought christ , and sought long , and sought in the use of all means ; but at length she waited , and in waiting she found him . 4. christ doth this for to set a greater price upon his presence , when he comes to make his presence highly valued , when he doth discover hims●lf . desiderata diu magis placent , things long desired please more sweetly . and things , when wanted , are ingratiated to us , as warmth after cold ▪ and meat after hunger ; and so in every particular of this life . and therefore god to set a greater price on his presence , and that he would be held more strongly , when he doth reveal himself , he defers a long time . that is one reason why he did defer revealing himself to mary , that she might have the more sweet contentment in him , when he did reveal himself , as indeed she had . long deferring of a thing doth but inlarge the soule . want inlargeth the desire , and capacity of the soul , so doth love . now when we want that we love , that emptieth the soul marvellously much , it mortifieth affection . when god keeps off a long time , and we see it is god only must do it , then the affection is taken off from earthly things , and the heart inlarged to god by love , and the want of the thing we love . and therefore we set a price on the thing ; so that we are wonderfully pleasing to god. it is very beneficiall to our selves . what lost mary by it ? so shall we lose nothing . we have it at last more abundantly ; we have it as a mighty favour . mary taketh this as a new blessing all together . when things are kept long from us , & god only must discover . when the heart is kept from second causes , the heart is inlarged . certainly , this comes from god , and god should have all the glory of it . god is wise , and therefore makes us to stay a long time for that we do desire . we all of us are in maries case in a spirituall sense , sometimes or other , we misse christ , i mean the sweet sense of christ . lay this down for a r●le , that christians ought to walk in sweet communion with god and christ , & that it ought to be the life of a christian to maintain the cōmunion , that christ hath vouchsafed between us and himself . then certainly we lose christ wonderfully , and not against our minds , but willingly by our own slighting of him , and by our own undervaluing of him , or by our negligence , and presumption . christ though he be low , yet he is great , and he will have us to know his greatness . there must be communion with due respect . one way or other , we deprive our selves of the sense & sweetnesse of communion with christ . what must we do then ? we must do as this woman did , turn over every stone , use all kind of means , leave not one , till we find him ; and when all means are used , wait still . persevere in waiting , as peter speaks . believers wait , hold out in waiting , for christ in his time will come , he cannot hold long . as joseph did suppresse his love and affection for politick ends a great while ; but his pitty towards his brethren was such , that his bowels would not suffer him to conceal himself longer , his passion was above his policy . i am joseph : and so let us in the use of all things , seek christ , and the sweet sense of his love which is better then life it self . and indeed , what is all without christ ? christ is so full of compassion , he will not long suffer us to be prolonged ; but will at length satisfie the hungry soul : how many promises have vve to this end ? take heed of such a temper of soul , as cares not vvhether vve find christ , or no. oh take heed of that , if vve vvill seek him , seek him as mary , she sought him early in the morning , she brake her sleep , and sought him vvith tears . if any thing be to be sought vvith tears , it is christ , and communion vvith him , she sought him instantly , and constantly , she sought him so , that no impediment could hinder her ; she vvas so full of grief and love . she sought him vvith her vvhole heart , she vvaited in seeking , that is the vvay to find christ . seek him early , in our younger times , in the morning of our years . oh that we could seek christ , as we seek our pleasures ; we should find more pleasure in christ then in all the pleasures of the world ; if we could perswade our base hearts so much . seek him above all other things . awake with this resolution in our hearts to find christ , never to be quiet , till we may say with some comfort , i am christs , and christ is mine . when we have him , we have all , seek him with tears ; at length we are sure to find him . he hath bound himself , that if we knock , he will open . and if we seek , we shall find . if we seek wisdom early with our whole hearts intirely , sincerely , seek christ , for christ , and then we shall be sure to find him as she did . thus seek him in the word & sacraments , wherein he discovers himself familiarly . seek him in the , temple . christ was found in the temple , and then we shall be sure to find him both here , and hereafter . specially we shall find him in our hearts . you see how familiarly he comes to us in the word , speaks to us by a man , like our selves . and how familiarly by the sacrament , by common bread , and common wine , sanctified to do great matters above nature , to strengthen faith . he cometh to us through our faces , into our souls in the sacrament . he cometh to us , through our ears in hearing the word , through our sight in seeing the bread broken . he comes by familiar things , and by a familiar manner of conveying ; as if he should name every one , i come to thee , and give thee my body . think with our selvs , now christ cometh to me , when the minister reacheth the bread and come to me , think of heavenly bread , & of the gift of christ to me by means , & can he do it more familiarly ? is it not as if he should say , mary ? and that is the excellency of the sacrament . it conveyeth christ to all the saints , and to every one in particular , as if he named every one . and what an incouragement is this to answer again , to open our hearts to receive him , together with the elements ; to imbrace christ , joyn with christ , and then to keep him , when we have him ; do not lose him , he will not be so dealt withall , remember the covenant we have made to him . i beseech you let these sweet considerations of christ dwell in us , and work on every one of our hearts . if they do good on us here on earth , if we by faith lay hold on him , and have intercourse with him , what will it be in the day of judgement ? how comfortable will it be to hear him say to every one in particular , come thou , and thou , stand on my right hand , sit and judge the world with me ? doth he know our names now on earth , and giveth to every one particularly by himself , if we come worthily ? and will not he know us then ? oh that is far more worth then the worlds good , to know us then , and to call us by our names . therefore i beseech you be acquainted with christ . have intercourse ( all we can ) with him in the word and sacraments , and never rest , till we find this sweet result in the use of the means , that he is ours , and we are his . take heed therefore in these times , desperately addicted to formality and popery , i say take heed we do depend not upon any outward thing ; but look to christ in all his ordinances , look to the spirit ; all gods children , the church of the first born , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are taught of god. who can take away the opposite disposition of mans nature to goodness , but god by his spirit ? who can shine into the soul , and quicken the soul , but christ by his spirit ? who is above the heart and conscience , but christ by his spirit ? therefore take heed of formality , submit your hearts to the great prophet of the church , that moses speaketh of , deut. 18. who shall be the great teacher of the church , lift up our hearts to him , that he would teach our hearts , and remove the naturall disposition that is in us , that he would take off the veil from our hearts , and teach not only what to do , but to teach the very doing of them . teach us to hate what is ill ; teach us to believe , and to resist all satans temptations ; who can teach this , but the great teacher , whose chair is in heaven ? therefore take heed of depending on formall things . lift your hearts to god , that he would joyn his teaching with all other teaching . this cannot be too much stood upon , i beseech you therefore take it to heart . give me leave to add a few things more . if christ speaketh in generall to mary , she answereth in generall . and when he speaks aloof to her , she answereth aloof to him , a far off , and never gave him a direct answer , till he gave a direct word to her . when he said mary , she gave him a direct answer rabboni , not before . i beseech you therefore , let us not rest in generall promises , and the generall graces , that be so much stood on by some , that god hath a like respect to all . trust not to that , we must not enter into his secrets ; but let us obey his precepts and commandements . and withall remember this ; when we hear of a generall mercy and commandement for all nations to believe , and that christ came to save a world of sinners , alas what is that to me , unless thou by thy holy spirit speakest to my soul , and saist in particular , i am thy salvation , and speakest familiarly to my soul . generalls are in some degrees comfortable . but if i find not particular interest by the witness of thy holy spirit to my soul , if thou sayst not to my soul , i am thine , and thou art mine , all is to little purpose . therefore in the desires of our souls in prayer , let us desire the lord to reveal himself in particular . we trust too much in generalls . god is mercifull , and christ came to redeem the world. they be truths , and good foundations for to sound faith upon ; but they will not do the deed , till by daily prayer vve seek to the lord , that he vvould in a particular manner reveal himself to us . this doth paul pray for , ephes . 1. that god would vouch safe to them the spirit of revelation . and this is the office of the holy spirit , his speciall office is , to reveal to every one in particular , his estate and condition to god-ward . the holy ghost knoweth the secrets in the brest of god , and in our own hearts . now the holy ghost only can reveal the particular love that lyeth in gods brest , to our particular souls . and therefore we should desire god , that the holy spirit may be sent to seal to us our particular salvation , and never be quiet till we be sealed in particular assurance , that we be they , whom christ came to save . this we ought to labour for , if we labour for it , we shall have it , sometime or other ; for god loveth to be familiar with his children . he loveth not to be strange to them , if they seek his love , but to reveal himself first or last . and few seek it , but god revealeth himself by his spirit to them , before they die ; if he doth not , they are sure of it in heaven . and therefore they that be against particulars , they are enemies to their own salvation . mary regarded not , while christ spake of generalls . but when he came to particulars , then , rabboni , and not before . jesus saith unto her , touch me not , i am not yet ascended to my father , &c. this verse containeth christs prohibition , or christs commission , or charge . his prohibition . touch me not ; and his reason , for i am not yet ascended to my father . his charge . go to my brethren . and then directeth what to say to them . i ascend to my father , and your father , to my god , and your god. the words be very naturall , and need no breaking up to you . but i shall handle them , as they follow one another . jesus said to her , touch me not . touch me not . why ? he would have thomas not only touch , but to put his finger into his side , that is more then touching him . but our saviours intent is to meet with a disposition in mary something carnall , something low and mean , in regard of this glorious occasion , christ being now risen and glorified ; for his resurrection was the first degree of his glorification . and therefore touch me not . she came with too much a carnall mind to touch him , when we said rabboni , it was not satisfaction enough for her to answer rabboni ; but she runneth to him , and claspeth him , and clingeth about him , as the affection of love did dictate to her . but saith he , touch me not in such a manner , this is not a fit manner for thee to touch me in , now i am risen again . in a word , she had a thought to converse with christ , in as familiar a manner , as before , when she powred oyntment on his head . he was the same person , but the case is altered ; that was in the dayes of his humiliation , now he was risen again , and it was the first degree of his glorification . there was another manner of converse due to him , and therefore , touch me not . thou thinkest to touch me as thou didst before , but thou must not do it . she was too much addicted to his bodily presence . 1. it is that , that men will labour after , and have laboured for , even from the beginning of the world , to be too much addicted to present things , and to sense . they will worship christ , but they must have a picture before them they will adore christ ; but they must bring his body down into a peece of bread , they must have a presence . and so instead of raising their hearts to god and christ in a heavenly manner , they pull down god and christ to them ; this the pride , and base earthliness of man will do . and therefore saith christ , touch me not , in that manner ; it is not with me now as it was before . we must take heed of mean and base conceits of christ . what saith paul , 2 cor. 5. i know uo man now , according to the flesh , no , not christ himself , now he is risen . christ was of such a tribe , stature , had such gifts and qualities . what is that to me ? christ is now lord of lords , and king of kings . he is glorious in heaven , and so i conceive of him . i know no man after the flesh , no , not christ himself . i forget what he was on earth , and think of him , what he is now in heaven . therefore to bring him down to our base conceits , to sense , and the like , this is the humour of men , that labour to crosse the scope of the gospel . for why are men so addicted to outward things , outward complements ? it is pride , it is satanicall pride ; they think that god is delighted with whatsoever their folly is delighted withall . because amongst men , there must be a deal a doing : therefore they think god is well pleased with such things . god is a spitit , and though outward things be necessary , yet all must not be turned outward , as in popery . we must not bring god down to our foolish conceits , as if he were delighted , as we are . 2. it is wonderfull easie too ; all outward things , any naughty men have them with their sins . let a man perform a little outward complement , he may be what he will be , let him live as he will ; and be possest , that outward things will serve the turn , he is safe , his conscience is daubed up , till god by sense of wrath awakeneth conscience , and then they shall find it another matter to deal with god then by complement . 3. there is also a great glory in outward things . there is commendations , and mens observance of them , as in the pharisees , and in popery . but the spirituall worship of christ hath no observance to the eye of the world , it is between god and the soul , men naturally love those things that be glorious . it is said of ephraim , that he loved to tread out the corn , but not to plow ; that is , ephraim will take that which is easie , but not that in gods worship which is hard . there be two things in gods service . an easie thing , which is outward complement . and an hard thing , which is , to trust him ; to deny our selves , to relie upon him , and live by faith . and that ephraim will not do . ephraim will tread the corn , because the heifer may eat corn . but there be hard things in religion which he will not practice . he will not plough . touch me not , saith christ . thou hast not conceits spirituall enough to deal with me , now i am risen . but what is the reason , touch me not , for i am not yet ascended to my father ; that seemeth to be a strong reason . but it seemeth to be a contrary reason . touch me not now , when my body is present , but touch me when i am gone , and removed out of sight of all flesh . touch me not now , when thou mayst touch me , and touch me when there is an impossibility of touching me . this is seemingly strange ; but indeed there is no contrariety in it . touch me not , for i am not yet ascended to the father . there is a double meaning of the words . first of all , touch me not ; for i am not yet ascended , &c. thou needest not claspe , and cling about me , as if i would stay no more with you below , i am not yet ascended to the father , there will be time enough afterwards . for the word , touch , in the originall , doth not signifie meerly to touch ; but claspe , associate , joyn , and soder with a thing : the scripture speaking of the evill man , you shall not touch him , that is , not make him one with him . the devill shall not take him from christ , and make him one with himself . it is a strange word in the originall , thou claspest about me , thou dost more then touch me , thou clingest to me , and wilt not leave me , as if i would go presently to the father ; but i am not yet ascended to the father . that is one part of the meaning . but there is farther then that , i am not yet ascended to the father , touch me not . that is , it is another manner of touch that i look for , better for thee , and in some regard for me , to touch me by the hand of faith when i am ascended to the father , then touch me , and take thy full of touching me . but for the present i am not ascended , i have not done all . i have not manifested my self to my disciples in full , when i am ascended , all is done , and then there is place for touch : and that i take is meant here , i am not yet ascended to the father , thou thinkest i have done all is to be done ; but thou art deceived , i must ascend to the father , and when i am there , i expect to be touched after another manner , after a gratious spiritual manner , which is by faith , as augustine saith , well , send up thy faith to heaven , and then thou touchest christ . as he said in the sacrament , quid paras dentem , & ventrem , crede , & manducasti : what dost thou prepare thy teeth and stomack for ? believe , and thou hast earen . so the best communion with christ is to believe , till we come to heaven to have eternall communion with him . this touch will do thee little good , and it pleaseth me as little . when i am ascended to the father , then touch me at the full , so you see what christ meaneth . the life of a christian here , and the manner of the dispensation of christ here , is by promise , and by his spirit that we should live by faith , and not by sense . the life of sight is preserved for another world , when we are fitted for it . she was not fit for a life of sense , but was to expect the holy ghost from heaven , to be filled with that , and then to be filled with faith and love , and then to have an holy communion with him in heaven . but i am not yet ascended . thus you see the meaning , touch me not . there be two reasons of christs prohibition . 1. her respects were too carnall and ordinary , considering he was in the state of glory . and then 2. for that there will be time enough : do not stand imbracing of me . there is a greater work for thee to do . christ preferred the great work of giving notice to his disciples of his resurrection , before the office of respect , and service to himself . go about a duty , that i more regard a great deal . go tell my brethren , i ascend , &c. so that every part of the text yields satisfaction to that prohition . go ( saith he ) to my brethren , i have another work for thee to do . touch me not , thou claspes about me as if thou hadst nothing to do : there is another work to do that pleaseth me better , and more fit for thee , to comfort them that are in distress , my poor brethren and disciples . and therefore go to my brethren , and say unto them , so that christ prefers a work of charity to his poor disciples , before a work of complement to his own person . she clingeth about him , but this is not it i would have . those poor souls are mourning and disconsolate for me , as if i ●●re clean taken away , go to them , and prevent their farther sorrow . god hath a wonderfull respect to others . it is strange that christ should say , go , and be reconciled to thy brethren , and then offer thy sacrifice . as if he would have his own sacrifice neglected , rather then we should not be reconciled to others . and so a work of charity and love is preferred before an officium and complement to himself . let us shew our love to the first table in the second , our love to god by our love to man. every thing hath its measure and time . away therefore with this over-much imbracing and touching . go thy way thou hast another work to do , go to my brethren ; and so you see ( as i take it ) the full meaning of the words . observe the circumstances . who must go ? here is a commission , and command . and to whom ? to the disciples of christ . and when doth christ bid her go ? when he was risen , and in the first estate of glory . what is the message ? tell my brethren , i am ascending to my fath●● ▪ and your father ; to my god , and your god. it is worth your considering a little . 1. who is sent . a woman , a woman to be the apostle of the apostles , to bethe teacher of the great teachers of the world . mary magdalen vvas sent to instruct the apostles in the great articles of christs resurrection and ascension to heaven . by a woman death came into the vvorld , and by a woman life was preached to the apostles ; because indeed she was more affectionate , and affection taketh all . and that makes that sex more addicted to religion , by the advantage of their affection ; for religion is meerly a matter of affection : though it must have judgement shine before it , yet it is especially in the heart and affections . and she had shewed a great deal of affection , she stood out when the rest went away , john 19. 25. she was constant , and broke through all difficulties , and then god honoured her to be the first preacher of his resurrection . gods course is to trust secrets in earthen vessels , that earthen vessels should carry heavenly treasure , and therefore stick not at the vessel ; but look to the treasure . a woman may teach the greatest apostle . look not to the man , but to the message . elias will not refuse the meat because the raven brought it . and a condemned man will not refuse a pardon , because a mean man bringeth it . take off pride in spirituall respects . when god honours any man to bring news of reconciliation , stoop to him , of what condition soever he be . 2. to whom must she go ? go , tell my brethren the apostles . go to the apostles that are disconsolate men , now orphans , deprived of their master and lord. disconsolate men , and not in vain , so not without cause ; for they had reason to be discomforted , not only for their want of christ ; but for their own ill carriage towards christ . one of them denyeth him , and the rest forsake him ; and yet my brethren , go tell my brethren . when did he speak this ? after his resurrection in the state of glory , in the beginning of it , and when he is ascending to heaven , and yet he owneth them as brethren , though such brethren , as had dealt most unbrotherly with him . but how came they to be his brethren ? and how come we to be christs brother ? christ is the first born of many brethren ; he is the son of god by nature ; and all others , now , by grace and adoption . christ is the primo-genitus , amongst many brethren , and in christ , we have one father with christ . we have one honour , we shall be all kings , and heirs of heaven , as he is . if sons , then heirs : the apostle makes the coherence . now we are all in christ , sons of god , heirs with him . to go to the condition of nature that he took , our nature , and therefore having our flesh , he is our brother . the ●●ry reprobate may say so . yet that is a ground of comfort , that he is a man as we are , but that is not the main thing considerable . he is our brother in a spirituall respect , in regard of adoption . he is the first son of god , and we in him sonnes . he is the first heir of god , and we in him are heirs . and therefore go to my brethren . beloved , it is a point of marvellous comfort , that christ was not ashamed to call them brethren , psal . 22. 22. i will declare thy name amongst by brethren , saith christ . our saviour christ alludeth to that psalm in this passage , and so it is read , 2 heb. out of that psalm . christ hath taken all relations ( that are comfortable ) upon him , towards us . he is the everlasting father , isai . 9. the prince of peace . he is a second adam , and therefore a father in that regard . the first adam is the father of all that perish . the second adam is the father of all that shall be saved . as he is our brother , so our husband . he could not be our husband , except he were our brother . he must take our nature , and be one with us , before we can be one with him . he is our friend , before this time he called them friends . as you see in john , i will call you friends . but here is a sweeter tearm brethren . there is no relation that hath any comfort in it , but christ hath taken it on him . he is our head , husband , friend , father , brother , and whatsoever can convey comfort to us . and the truth of it is , he is these things more truly then any relation is made true on earth . for these relations of husband and wife , and brother and sister , and father and child , are but shadows of that everlasting relation that christ hath taken upon him ; the reality and truth it self is in christ . we think there is no brother , but the brother in flesh , no father , but father in flesh . alas , these are but shadows , and quickly cease , the fashion of the world passeth away . brother is another relation whereof these are but shadows . these do but represent the best things that are in heaven : christ is the father , brother , friend , and whatsoever is comfortable in heaven ; therefore go , tell my brethren . i , but saith the poor soul , i that have been so sinfull , and so unworthy a wretch , shall i have comfort in this , that christ is my brother , and i am christs ? i cannot do it . i profess thou canst not do it , flesh and blood must not teach it thee , thou must be taught by the spirit of christ ; but consider how the apostles used christ . thou canst not call christ brother , because thou hast been a sinner , and hast carried thy self unkindly to christ . and did not the disciples so ? did not they leave him , and one of them deny him , and that with oaths . therefore whatsoever our sins have been , deny not our relation to christ . the poor prodigal said , i am not worthy to be called a sonne , i am not worthy to be called a servant . he denyed not that he was a sonne , but he was unworthy of it . and so i a● unworthy to be a spouse and brother of christ , yet do not our unfaithfull hearts to much pleasure , as to deny our relation . the apostles were so dignified , as to be called the pillars of the world ; but these left him , and yet for all that in this time of their desertion of him , go tell my brethren . therefore be not discouraged , go to christ in our worst condition , in our greatest temptations , when our hearts misgive us most , that we have used god most unkindly , and satan ply'd us most with desperate temptations , yet own him for our brother , who owned his disciples , when they dealt most unkindly with him . i beseech you count it a comfort unvaluable , which no tongue is able to express , that christ after his resurrection , should call brethren . he might well call them brethren after the resurrection , because then all debts were discharged by his death . he had paid their debts , and now the acquittance was due to them , because christ , as surety , had payd all . now i am risen , go , and tell my brethren so . if we can make use of the death and resurrection of christ , and say , christ hath dyed for my sins , and rose again for my justification , i will interest my self in his death , i will claim the vertue of his resurrection , then take the comfort of this . in popery they had much comfort in those dark times , when a company of proud carnall beastly men ruled the roast according to their own lusts , these clergymen made a great pother with fraternity and brotherhood . and if they were of such a fraternity of dominick or francis , or meerly in a fryars coule ; it was not only satisfactory , but meritorious , they could not do amisse , away with these shadows . here is the brotherhood that must comfort christians , that christ owned us for brethren after his resurrection . he payd dear for it , alas , are we worth so much , that god should become man to die for us , to rise again for us , to justifie us , and make us brethren ? that infinite love , that god became man , and dyed for us , and rose again to own us for his brethren , will satisfie all doubts . shall we doubt any thing of that love , when he out of his free love , will own us as brethren , shall not we own him ? i confesse it is a marvellous thing , in times of temptation it is difficult to make use of it . oh , but pray with the good apostle , lord increase our faith ; with the poor man in the gospel , i believe , lord help my unbelief . so when any temptation cometh for our unworthiness , and our undeserving : then think christ after his resurrection call'd his apostles brethren , and he will be content to be my brother , if i will believe , he dy'd for me , and i will cast my self upon him , therefore away with all doubts . there be many other observations out of the words . will you have the first words in estate of glory , his first words after death ? go and tell my brethren . think in a desperate extremity , think of the sweet message he sent by mary magdalen to his unworthy brethren , that he had dy'd for , and given his blood to make them his brethren . think of his free love to you , it is not for your worthiness or unworthiness , but of his own free love that he came from heaven to take your nature , it is his own free love that he came to die ; and therefore conceive not of worthiness , nor unworthiness ; but consider the command of god to believe , and if we perish , perish there . cast our selves on our brother , that will own us in our worst condition , that is the grand use . 2. again , if god owns us in his glorious condition , shall we be ashamed of the doctrine of christ , of the children of god , to own them ? what saith christ ? it is a terrible thunderbolt ; he that is ashamed of me , and of my word before men , i will be ashamed of him before my heavenly father . take heed of being ashamed to stand out a good cause , in matters of religion . christ was not ashamed to call us brethren when we were at the worst , and he himself in a glorious condition ; he was in glory , and the disciples drooping in consideratiof their guilt , that they had forsaken him , and yet brethren still . and shall not we own him , that owneth us in state of glory ? how shall we look that he will own us hereafter , when he tru●teth us with his cause and glory , and we betray all to pleasure such and such ? can we look christ in the face with comfort , if we neglect his cause , his truth and his church ? 3. again make this use of it , christ is our brother , and will not he take our parts . absolon was a disobedient son , yet absolon would not let his sister tamar be abused , he would be revenged of that . and will christ suffer his sister , his spouse , his church to be abused long ? nay , will he leave his dove , his love , his undefiled one , where he hath placed all his joy , and contentment to the malice and fury of the enemy long ? certainly he will not . certainly he will be avenged on his enemies . if nature that he hath put into the wicked sinfull men , teach them to revenge indignities offered to their kindred , will christ suffer his brethren , his sister to be abused . saul , saul , why persecutest thou me ? now he is in heaven , the churches case is his own . and therefore comfort our selves with that sweet relation , christ hath undertaken to be our brother in state of glory ; what a comfort is it that we have a brother in heaven ? what a comfort was it to the poor patriarks , when they thought with themselves , we have a brother , joseph , that is the second man in the kingdom . and so , what a great comfort is it , for poor christians to think , that the second in heaven , that sitteth at gods right hand , that is king of kings , and lord of lords , and that ruleth all , is our brother . is not this a main comfort , yea beyond all expression , if we could make use of it by faith , answerable to our trouble . therefore go to joseph , that hath laid up comfort for us , he hath comfort enough for us , he hath treasures of comfort , whatsoever is necessary for us ; we may have in christ our elder brother . and therefore , go to my brethren . i beseech you , let us make a use of exhortation to be stirred up , to labor by faith to be one with christ , and then he will be our head , our husband , our brother , our friend , our all . say what you can , christ will be all in all to all his . he hath enough in him , of his fulnesse we shall receive , and grace for grace . oh labour to be one with christ . do not lose such a comfort as is offered . he offereth himself first to be our saviour and redeemer , and then our brother , never rest therefore till we have part in christ . and then labour to make use of in all temptations , catch fast hold of every thing that is usefull , as it is the nature of faith to do , like benhadads servants , who made use of that word , brother . he is my brother said the king of israel , as common offices make kindred he had but let passe the tearm of brother , and they would not let it go , but catcht at it , thy brother benhadad . we see what wisdom flesh and blood can teach , to make an improvement of any comfort in the world , if by kindred , or office , or any relation in the world they make use of them . and when we be in christ , shall not we make use of them , when we be troubled with sense of sin , or in desperate conditions ? when christ calleth us brother , shall not we answer , i am thy brother ? blessed be thy mercy and love that descended so low , as to make me thy brother . i beseech you let us not lose the comforts we may have in the disciples , being called christs brethren , when they were in some sort enemies , but he knew their hearts were sound , and it was but their weakness : therefore let no weakness discourage thee . he will not quench the smoaking flax , nor break the bruised reed . is thy heartright to christ , art not thou a false hypocrite , a secret traitor to christ , and to his cause and church ? then be of good comfort , thou mayst go to christ , as to thy brother . though peter denyed him with his mouth , yet he confest him with his heart . and therefore , go tell my disciples and peter , he hath most guilt , and therefore hath most need of comfort . be thy guilt never so great , if thou wilt come into covenant with god , here is mercy for thee , and therefore make this use of it . never forget in your worst condition , that may be , since christ will stoop so low to own you to be brethren , to make use of it , if your hearts be right towards him . go to my brethren ; now i come to the commission , or charge given to her ▪ go to my brethren ; who is the party charged ? mary : and what is her charge ? to go to the apostles under the sweet tearm of brethren ; when doth he call them so ? after his resurrection , when he was in the state of glory : what is the message ? it is very sweet . go , say to them , i ascend to my father , and your father , to my god , and your god. i ascend , that is , i presently am to ascend , in a very short time i shall ascend . it was but forty dayes between easter and the ascension ; and all that time christ appeared now and then . it is the nature of faith , where it is glorious , for to present future things , as if present ; especially when they be near . i ascend , that is , i shall very shortly ascend , and it is all one , as if i ascend presently . to whom do i ascend ? i ascend to my father . to my father , that is not comfort enough , therefore to your father too ; i ascend to god , that is not comfort enough : therefore to my god and your god. we shall unfold the words as we come at them . first mary magdalen a woman , a sinner , is used in the great work of an apostle , to be an apostle to the apostles . i would there were that love in all men to teach what they know , and that humility in others to be instructed in what they know not . it were a sweet conjunction , if it were so . she was a mean person to instruct the great apostles . but beloved , where there is a great deal of love , there they will teach what they know : and where there is humility , there they will be taught what they know not , though they be never so great . and god will humble the greatest , to learn of the meanest sometimes : therefore he sendeth mary to the apostles . i beseech you in matters of salvation stand not on tearms . let us take truth from christ , let us see god and christ in it , see our own comfort in it , not stand upon persons . aquila and priscilla teach the great men knowledg . and so it is ; sometimes mean persons are honored to be instruments of great comforts to persons greater then themselves . she is to go to the apostles under the name of brethren , go tell my brethren . and she must go to the apostles that were christs brethren , and owned to be so , now when he was in glory , when he was risen , and exempt from all his former abasements of the crosse and grave , where he was held captive , three dayes under the dominion of sin ; when he was freed from all enemies of salvation , and had triumphed over all . go tell my brethren . so you see there is a sweet affinity and nearness between christ and his . christ took our nature on him for this end , he became flesh of our flesh , and bone of our bone , that we spiritually might be flesh of his flesh , and bone of his bone . it is no comfort at all , an inducing comfort it is , but no actuall present comfort , that christ was incarnate for us ; for all the world might have comfort in that , turks , jews , pagans , that had the nature of man in them . and all have some comfort in it , as their nature is dignified , and that he took not on him the nature of angels , but the nature of man , his spouse , his church it is , that hath the comfort of it . therefore it is not sufficient , that he be bone of our bone , and flesh of our flesh ; but we must be bone of his bone , and flesh of his flesh . we must be ingraffed , and baptized into him by faith , and then the tearm holdeth , and never till then , so that there is a sweet nearness betwixt christ and his . brother is a most comfortable relation . it is comfort that he took our nature upon him , that god would take dust and ashes , earth into the unity of his person , for god to become man is a great dignifying of mans nature ; but to take not only our nature on him ; but to take our person particularly near to him , thou , and thou to be a member of christ , there is the honor of it . it induceth us to come to christ that hath loved our nature so much . but the other is an actual present comfort , when we can say , i am my beloveds , & my beloved is mine . our hearts are too narrow a great deal to imbrace the whole comfort that this word affords unto us . that christ should own us as his brother after his resurrection ; for that sheweth a reconciliation . brother is a tearm of friendship , nay more then a tearm of reconciliation , for a man may be reconciled to an enemy ; but it is a tearm of amity , to shew that when we believe in christ , and are one with him , our sins are quitted , death is overcome , satans head is crushed when god is reconciled . what have they to do with us ? they are only to serve our turns to bring us to heaven , and fit us for it . i beseech you consider of the excellent freedom and dignity of a christian ; his freedom , in that he is the brother of christ , free from all , being owned by christ after his resurrection , all being quit by his death , who w as our surety , else he should have been in the grave to this day . and then think of our dignity , to be brother to him , that is king of heaven , lord of lords , ruler of the whole world , that hath all things subject to him . o that our hearts were inlarged to conceive the wonderful comfort that every christian hath in this relation . go tell my apostles under the sweet tearm of brethren . who art thou , will satan say , flesh and blood a peece of earth , wretched sot , wilt thou claim kindred of christ ? i , saith the christian-believing soul . it is true , if it were my own worthiness , it were another matter ; but shall i give him the lie , when he owned me for his brother after his resurrection , shall i deny the relation ? therefore never believe satans tempting words and sinful flesh ; for satan cometh to us in our own flesh , and maketh us think god and christ to be such and such . i but what saith christ himself , believe him and not satan , that cometh to thee in thy own despairing , dark , doubting flesh . believe the word of christ , who calleth thee brother , if thou believest in him , and castest thy self upon him . this sheweth the dignity of a christian , when he is once in christ , the excellent , super-excellent transcendent glory of a christian . when they told our saviour christ , that his mother and brethren were to speak with him ; saith he , they that hear my word , and do it , they are my brother and sister , and my mother . this is the excellency of a christian that he is of so near a kin to christ . when we believe christ , it is all one , as if we conceived christ , as if we were brothers to christ , as if we were of the nearest kindred to him . nay it is more , he preferreth mother , before mother , brother , before brother ; ther ; mother in spirit , before mother in the flesh , and brother in spirit , before all other brothers . therefore an excellent thing to be a christian . when once a christian giveth himself to christ , and denyeth his own doubting despairing heart , ( which is the greatest enemy he hath ; 1. then what belongeth to him ? then god is his , and christ is his ; he must have an inheritance , he is fellow heir without , all are his . 2. what carrieth he in him ? he carrieth in him the spirit of the father and the son , and the graces of of the spirit which make him lovely to god. 3. what cometh from him ? having the pretious graces of the holy ghost in him , what can come from him as a christian , but grace and comfort to others . he is a tree of righteousness , and what can come from a good tree , but good fruit ? so far he is so . so if you regard what belongeth to them , what is in them , the inheritance they shall have , or what cometh from a christian , that is , brother of christ , he is an excellent person , more excellent then his neighbour : there is no man in the world , never so great , but is a base person in comparison of a christian . what will all be ere long ? if a man be not in christ , these things will add to our vexation . it will be a misery to have had happiness , the greater will be the misery , when they must be parted withall . and therefore raise your hearts to consider of the excellent condition of a christian , when he is once the brother of christ . i confess it is an hidden dignity , as paul saith , our life is hid with christ in god. we have a life , a glorious life , but it is hid . it is dark , sometimes under melancholy , sometimes under temptations , sometimes under the afflictions of the world , and disgrace , and so it is an hidden excellency ; but it is a true excellency . the world knoweth us not more then they know god , and christ ; but it is no matter , god knoweth us by name , he knew mary by name ; as it is said in isaiah , i have called thee by name . he is a shepheard , that knoweth his sheep by name , and is known of them . he knoweth thee , and thee , and thee , by name , yea , and the hairs of thy head are numbred , and therefore it matters not , though thy dignities be hid with the world , yet god knoweth them , he hath written all thy members in a book , and he hath a book of remembrance of thee . and therefore it is no matter , though it be an hidden dignity , it is a true dignity to be a brother of christ . let us oppose this to the disgrace of the world , and to all temptations of discouragement whatsoever . what are all discouragements to this ? they fall all before this , that we are the sons of god , and brethren of christ . what can discourage a man that is thus apprehensive of this excellency upon good tearms . i will inlarge the point no further , but leave it to your own meditations , and the spirit of god work with it . go to my brethren . when doth he bid her go ? now after his resurrection , when he was to ascend to heaven . the first degree of his glory was his resurrection , after his lowest abasement in the grave . you see that honour doth not change christs disposition ; as it doth amongst men , when they be advanced to great places , they will not look on their old friends and acquaintance ; but christ had no such disposition , he owneth his poor disciples in their greatest abasements . go tell my brethren . now , when he was in state of glory , ready to go to heaven , and he giveth them a more comfortable title now , then ever before . in the gospel he called them servants and friends and apostles and disciples ; but now brethren , a word of all sweetness , and nothing but sweetness . go tell my brethren presently , christ would have no delay ; for he saw they had present need . christs love is a quickening love , and the fruits of it are very speedy . there is more then angelicall swiftness in christ , when there is need of him . god helpeth at need , in the most seasonable time , and he knoweth the time best of all . he did but rise in the morning , and the very same day , go tell my brethren : ye have cant. 2. that christ cometh leaping upon the mountains , when he was to help his church , he leaped over the mountains , as in the eight verse . the voice of my beloved , behold he cometh leaping upon the mountains , skipping upon the hills . he cometh from heaven to earth , from the earth to the grave , and now he is risen , he is all in hast , he maketh no stay , because his manner of dispatch , is , to help and comfort by the ministry of others . god quickly , do not stand imbracing of me , but go and tell my brethren . but why then do not we find comfort sooner , that are afflicted . answ . beloved , where is the fault ? is it in christ ? you stand out at staves end with christ , you will not imbrace comforts when they be offered , or else you be not sufficiently humbled ; for he is wise , as he is swift , he knoweth which be the best times . you see then , that christ ( as soon as ever it is fit for him ) he will come . if he should come sooner , he would come too soon ; if afterward it would be too late . he is the best discerner of times and seasons that can be , and therefore wait his leasure . if thou want comfort , humble soul , whatsoever thou art , wait his leasure , certainly he knoweth the best time , and when the time is come , he will come . he that will come shall come , there is no question of that . now as he sent her in all hast , preferring it before any complement to his own person ; so it is a constant love : as it is a quick love , that god bears to his children , so it is a constant , invincible love . they had dealt most unbrotherly with him ; for every one had forsaken him , and peter had denyed him : yet go , tell my brethren . one would think this water would have quenched this fire , this unkind , and unbrotherly dealing would have quenched this love in christs breast . it is true , if it had been the meer love of man , it had been something ; but it was the love of an infinite person , that took our nature out of love , and therefore it was a constant and invincible love ; nothing could conquer it , not the thoughts of their unkind dealings , no not their denying and forsaking of him . but still , go , tell my brethren . love is strong as death . death could not hold christ in the grave , but love held him on the crosse . when he came to the work of our redemption , love then held him on earth ; but when he was in the grave , it brake through all there . indeed , it was stronger then death in christ . why is christs love so constant , so invincible , that nothing can alter it ? the ground of it is , it is free love . he fetcheth the ground of his love from his own heart , not from our worthiness , or unworthiness , but from his own freedom , and gods eternal purpose . god hath purposed to save so many , and those , and no more he giveth to christ to save . and god looketh on his own purpose , and christs free love , and that is the ground of all . and therefore whom he loveth , he loveth to the end , because he looked on us in his election . the lord knoweth who are his , the foundation is so sure , if once we be gods , we are ever gods. for christ looks on us in gods election : therefore if ever he sheweth his love to us , once his love , and for ever his love . if any thing in man could hinder it , it would have hindered it at our first conversion , when we were at worst , even enemies ; if nothing could hinder it then , what can hinder it afterwards ? as the apostle reasoneth strongly , rom. 5. 10. if we be reconciled by his death , much more will he save us by his life . if when we were enemies , we were reconciled to god by the death of his son , now much more being reconciled , shall we be saved by his life . if when we had no goodness , but opposition , and rebellion in us , we were saved by his death , christ is much more able to save us now by his life , triumphing over death , and being glorious in the heavens . oh , but saith the poor soul , i am a poor weak creature , and ready to fall away every day . i , but christs love is constant , whom he loveth , he loveth to the end . what saith the apostle , rom. 8. neither things present , nor things to come , shall be able to separate us from the love of christ ; and therefore be strong in the lord , and in the power of his might , do not trust to your selves , nor trouble your selves for things to come . if thou be free from guilt of former sins , never question time to come , god is unchangeable in his nature , unchangeable in his love . he is jehovah , i am alwayes , not i was , or will be , but i am alwayes . if ever he loved thee , he will love thee for ever . you see the constancy of christs love , go tell my brethren ; now when they had most deeply offended him , they were renegadoes , having all left him , and then when he had most need of their comfort , being in greatest extremity , and yet go tell my brethren . beloved , let us not lose the comfort of the constancy and immutability of christs love . let us conceive that all the sweet links of salvation are held on gods part strong , not on ours , the firmness is on gods part , not on ours . election is firm on gods part , not on ours . we chuse indeed as he chuseth us ; but the firmness is of his chusing : so he calleth us , we answer ; but the firmness is of his action . he justifieth , we are made righteous , but the firmness is of his imputation . will he forgive sins to day , and bring us into court , and damn us to morrow ? no , the firmnesse is of his action . we are ready to run into new debts every day ; but whom he justifieth , he will glorifie . the whole chain so holdeth , that all the creatures in heaven and earth cannot break a link of it ; whom he calleth , he will justifie and glorifie : therefore never doubt of continuance , for it holds firm on gods part , not thine , god imbraceth us in the arms of his everlasting love , not that we imbraced him first . when the child falleth not , it is from the mothers holding the child , and not from the childs holding the mother . so it is gods holding of us , knowing of us , imbracing of us , and justifying of us , that maketh the state firm , and not ours ; for ours is but a reflexion , and result of his , which is unvariable . the sight of the sun varieth , but the sun in the firmament keepeth alwayes his constant course : so gods love is as the sun invariable , and for ever the same . i only touch it , as the foundation of wonderful comfort , which they undermine that hold the contrary . the next point is , that christ chose mary to go tell his brethren , and under the sweet title of brethren , to deliver this sweet message , i am going to my father and your father , to my god , and your god. he telleth them the sweetest words in the worst times . this point differeth from the former thus . the former was , that christs love is constant , and alwayes the same ; but now christ most sheweth his love when we are most cast down , in the worst times , if our casting down be with repentance . he never said brethren before , but reserved the tearm of brethren for the worst time of all . the sweetest discoveries of christ are in the worst times of all to his children . mothers will bring out any thing to their children that is sweet & comfortable to them in their sicknesse ; though they frowned on them before , yet the exigency of the child requires it when there is need , any thing cometh out that may please the child . the poor disciples were not only in affliction , being the scorn of the world , the shepheard being smitten , and the sheep scattered : but their inward grief was greater , they were inwardly confounded , and ashamed to see christ come to such an end , they were full of unbelief , though christ had told them , he would rise again , they could not believe ; and so what with fear , and what with doubt , and what with grief for their using of christ so unkindly , and leaving him , certainly they were in a perplexed and disconsolate condition : yet now , go and tell my brethren . we see then , that after relapses , when we be in state of grace , to deal unkindly with christ , must needs be matter of grief and shame ; yet if we be humbled for it , and cast down , even then christ hath a sweet message for us by his holy spirit . go tell my brethren . in the canticles , the church , the spouse of christ , had dealt unkindly with christ , by losing him and forsaking him . chap. 3. 5. in the third chapter she had lost him , and sought him on her bed , but found him not , she rose , and went to the watchmen , and then went through the city , but found him not , at length she found him , whom her soul loved . then christ speaks most sweetly and comfortably to her in the beginning of the fourth chapter ; but especially in the sixth chapter , after she had dealt most unkindly with christ . he standeth at the door knocking and waiting , till his locks dropt with rain , in resemblance of a lover that standeth at the door , and is not suffered to come in . afterward he leaveth her for this unkindnesse , yet not so , but that there was some sweet relish left upon the door . god alwayes leaveth something in his children to long after him , and at length after much longing , christ manifesteth himself sweetly to her , chap. 6. 4. and breaketh out . thou art beautiful o my love as tirzah , comely as jerusalem , terrible as an army with banners , turn away thine eyes from me , for they have overcome me , thy hair is as a flock of goats , &c. and so goeth on , my love , my dove , my undefiled one . he could not satisfie himself in the commendations of his church , being as it were overcome with love . and this sheweth , that after we have dealt unkindly with christ , and our consciences are ashamed , and abashed with it , as it is fit they should , yet if we will wait awhile , and be content , not be desperate , nor yield to temptation ; if we stay but a while , christ will manifest himself to us , and shew that he valueth , and prizeth the hidden graces , we cannot see ; he can see gold in oare . he can see hidden love , and hidden faith and grace , that we cannot see in temptations , and he will manifest all at length , and shew his love when we stand most in need of it . we see it in david , who was deeply humbled for his folly with bathsheba ; for there was not one , but many fins , as murder and adultery , &c. yet being now humbled , god sent him , and bathshebah , wise solomon to succeed him in his kingdom . he forgetteth all , and so you see our saviour christ forgetteth all their unkindness , he biddeth her not go tell my renegate disciples , that owned not me , they care not for me , i care not for them , i am above death , and all , and now will use them , as they did me ; oh no , but go tell my brethren , without mentioning any thing that they have done unkindly . what is the reason ? it is sufficient to a gracious soul , that it is thus . it is the course of god , but there be reasons to give satisfaction . first , the love of christ to a poor disconsolate afflicted soul is most seasonable , when they have relaps'd and dealt unkindly with christ , then christ not only forgiveth , but forgets all , nay and calleth them under the tearm of brethren , which is more then forgiving and forgetting . oh now it is seasonable ; for there is a wonderful dejection of spirit after unkind usage of christ , in a soul that knowes what christ means . it is as a shower of rain after great drought , it falleth weighty upon the soul . secondly , the freedom of christs love most appeareth then , when no desert of ours can move it ; for is not that love free , when we have dealt unkindly with him , and joyned with the world , and with the flesh , and dealt slipperily with him , that then he will speak kindly to us , and make love to us . lord , if i had had my due , what would have become of me ? if he had sent them word according to their deserts , he might have said , go tell the apostate base people that have dealt unworthily with me , whom i will send to hell. oh no , but tell my brethren ; his free love appeareth most at such times , when our souls are most dejected . thirdly , satan roareth then most then he most of all sheweth his horns , when we are relapsed , oh saith he , if thou hadst never found kindness it had been something ; but thou hast dealt unworthily , that hast had so many favours , and dost thou so requite the lord of glory ? now this love of christ doth exceedingly confound satan , and trouble his plots : he knoweth then , that god leaveth men , and he joyneth with a guilty conscience , and a guilty conscience maketh them to fear all they have deserved : shall i look god in the face , & christ in the face , when i have used them thus ? shall i receive the sacrament , and joyn with gods people ? now satan doth joyn with guilt of conscience , and carrieth it further , and when god seeth them dejected and humbled for this , he speaketh more comfort to them then ever before . there is none of us all , i can except none , but had need of this : have we dealt so unkindly with christ since our conversion ? have not we dealt proudly , and unkindly , and carlesly with him ? and if we have the love of christ in our brests , it will shame and abash us . now if we have joyned with a temptation , satan will say ; will you go to god , and to prayer , that have served god thus ? shall i yield to this temptation ? if we can shame our selves , and say , lord i take all shame to my self , i have dealt most unworthily with thee ; we shall hear a voice of comfort presently . and therefore whatsoever our condition be , be invited to repentance , though thou hast fallen , and fallen again , i have dealt unkindly ; did not peter so , and yet , go tell my disciples , and tell peter . the pope will have him head of the church , i am sure he was head in forsaking of christ , and indeed christ ever upbraided peter with forsaking of him , now only he biddeth him feed , feed , feed , that he might take more notice of it ; but he was so kind , that he never cast it into his teeth . obj. but saith the poor drooping soul , if i had never tasted of mercy , it had been something . answ . but object not that ; for though peters offence was great , yet his offence was great ; and though thy sins be great , yet if thy repentance and humiliation be answerable , thou shalt have most comfort of all . and therefore let no man be discouraged . if we go on in sinful desperate courses , as the fashion of the world is , speak what we can , if we speak out our lungs , many will not leave an oath , nor their prophane base courses , and filthy wayes ; ill they have been already , and ill they will be , till they come to hell. some such there be ; but better , we are to speak to : whosoever thou art , that are weary of thy prophane base godless courses , be humbled for them . when thou art humbled , and broken-hearted , then think of christ as he offers himself , think of nothing but love , nothing but mercy . satan will picture him thus and thus ; but when thou be●st humbled and broken hearted , he is readier to entertain thee , then thou art to fly to him . and therefore at such times consider how christ offereth himself to thee . he that dyed for his enemies , and seeks them that never sought him , that is found of them that sought him not , will he refuse them that seek him ? if thou hast an heart humbled , and hast a desire of favour , will he refuse thee , that receiveth many in the world ? therefore do not despair . we as ambassadors beseech you , saith the apostle . thou desirest gods savour , and christs love , thou desirest them , and christ intreateth thee , and then thou art well met . thou wouldst fain have pardon and mercy , so would christ fain bestow it upon thee : therefore joine not to satan , take heed of temptations in such a case as this is , take heed of refusing our own mercies ; when god offers mercy in the bowels of his compassion , r●fuse it not . christ is ready to shew great kindnesse in our greatest unkindnesse , if we be humbled for it . but this belongeth to them that be broken hearted , that can prize and value christ . they that go on in presumptuous courses shall find christ in another manner of majesty , they shall find him as a judge , whom they despised as a brother , and they that will not come in , and subject themselves to his mercy , they shall find his justice . if they will not come under this scepter , they shall find his rod of iron to crush them to pieces . and therefore let no corrupt carelesse person , that will go on , fortifie their presumption from hence . it belongeth only to them that be humbled , and abased with the sight of sin , and consideration of their unkindness , and unworthy dealings with christ . i know such are not subject to discouragement , and satan is most ready to close with them , in strong temptations above all . oh but let them never despair , but consider what the apostle saith , while sin aboundeth , grace aboundeth much more . if there be height , depth , and breadth of sin in us , there is now more height , and depth , and breadth of mercy in christ , yea more then we can receive . i have fallen from god , saith the soul : what if thou hast ? but god is not fallen from thee . peter denyed christ ; but did christ deny pete ? no , christ hath not denyed thee . what saith the lord in jeremy , vvill the husband take the vvife when she hath been naught ? no ; yet return to me o israel . but say , thou hast been false , and committed such and such sins , whatsoever they be , though adultery , yet return to me . quest . oh but is it possible god should do it ? resol . yea , it is possible with him , his thoughts are not as thy thoughts , his thoughts are as far above thine , as heaven is above earth . obj. why , no man will do it ? answ . i , but here is the mercy of a god , i am god , and not man : therefore his comforts fail not . if he were so , he would not regard one that hath been so unkind ; but he is god , and not man. go to my brethren , i come now to the matter of the commission , tell them , i ascend to my father , and your father , to my god , and your god , which is all included in brethren ; for if we be gods in christ , then god is our father . but we must not deal in few words with disconsolate souls , but come again , and again with the same words . as how many times have you the comfort of the m●ssiah in isaiah , and the rest of the prophets , again , and again . our hearts are so prone to doubt of gods mercy , of christs love , especially after guilt , that all is little enough ; and therefore our saviour studieth to speak sweetly to the heart . go tell my brethren : that which a carnall heart , and curious head , would count tautologie , and superfluity of words , a gracious heart thinks to be scantness ; oh more of that still , i have not enough . this is the pride of men , that will have all things to satisfie a curious ear ; but a gracious heart hath never enough . and therefore christ addeth comfort to comfort . go tell my brethren , i ascend to my father , and their father , to my god , and their god. the message it self is christs ascension . the place whither , is to the father , a common father to him , and them ; every word hath comfort . i ascend . i ascend to the father , and to my father , and your father too ; now i have quitted my self of death and sin , imputed to me as a surety , & i am going to heaven to make an end of all there . i ascend to god , to my god , and to your god. we have all one common father , and one common god ▪ first , for his ascension , he did not yet ascend . why then doth he speak for the present . i ascend , that is , i am shortly so to do . and it was in his mind , it was certainly so to be ; and therefore he speaks of it in present . it is the phrase of faith , to speak of things to come , as if they were present , faith makes them so to the soul ; for it looketh on the word , and all things , as they are in that word , who will make good whatsoever he saith . and therefore it is the evidence of things that are not yet , yet they be evident to a faithfull soul . if we could learn this aright to make things to come present , what kind of people should we be ? could we think of our resurrection and ascension , and glory to come , as present , they would be present to our faith : the things present , or sense , could not withdraw us . if we could set hell before us , could the pleasures of hell bewitch us ? if the time to come were present , could any thing in the world withdraw us ? it could not be . and therefore it is an excellent skill of faith to set things to come before us , as present . he ascendeth , he implyeth , that he was risen , that was past , and therefore he nameth it not . all christs mind was on ascending . those that are risen together with christ , their mind is all on ascension , all on heaven . and this is one main reason , because where any thing is imperfect , there the spirit resteth not , till it attaineth to that perfection , that it is destinated unto . when any thing hath a proper element and place , where it must rest , it resteth not till it be in its proper place and element . the perfection of the soul is in heaven to see christ face to face , and god in christ . heaven is the element of a christian , it is his proper region , he is never well till there , and there is his rest , his solace and contentment , and there all his desires are satiated to the utmost . till we be in heaven , we be under desires ; for we be under imperfections . all the while we are in imperfections , we are in an uncomfortable estate , and while we be so , we are not as we would be . and therefore wheresoever any are partakers of christs resurrection , they mind the ascension as present . where any grace is , there the thoughts are for heaven presently . let us take a scantling of our dispositions from hence . there be many that think it good to be here alwayes , they never think of ascending . if they could live here alwayes , they would with all their heart ; but it is not so with a christian , it is his desire to be where his happiness , his saviour , his god , and father is , where his country and inheritance is ; and therefore he mindeth ascension , and things to come . when any thing is done , he thinks , that what is done , is not yet enough . as your great conquerours in the world , they forget what they have conquered , and remember what they have yet to do . so christ , having got conquest over death , he thinks now of ascension , to conquer in the eyes of all ; for it is not enough to conquer in the field , but he will conquer in the city , he will conquer to heaven , and make shew of his conquest . i ascend to lead captivity captive , to make a shew , as it is exprest , colos . 2. 15. while any thing is to do , or receive , our souls should not be satisfied , but still stretched out to desire further and further still , more and more still , till we be there where our souls shall be fill'd to the uttermost , and there is no place of further de●ire , as heaven is the place to satiate , and fill all the corners of the soul . quest . but how shall we know whether we be risen with christ , or no ? resol . partly , we may know it by our former courses . christ , when he was risen , all the clothes were laid together in the grave , he left him behind , and rose with an earth-quake , there was a commotion , and after his resurrection he minded heaven . so if ye be risen with christ , your former vile courses lie in the grave , your oaths are gone , prophaness and wickedness of life gone . tell you me , you are risen , while you carry the bonds of your sins about you ? your prophane , wretched , swearing , ungodly persons , filthy speakers , that have an heart more filthy , vile in body and soul , can they have any part in christ ? where is that , that bound you before , you carry it about still : therefore you be in the bonds of the devill , you be in the grave of sin , there is no rising . resurrection is with commotion , there was an earth-quake when christ arose , and there is an heart-quake when the soul riseth ; can the soul rise from sin without commotion ? in the inward man there will be division between flesh and spirit , without any adoe at all ; and therefore they that find nothing to do in their spirits , where is their rising again ? but that which is proper to the occasion in hand , is the third , where grace is begun , there will be an inward proceeding and ascending with christ . how shall i know therefore whether i ascend ? first , by minding things above , the apostle telleth us directly , col. 3. 1. mind things above , be heavenly minded in some sort , live the life that christ did , after his resurrection ; all his discourse was , after his resurrection of the kingdom of heaven , and his mind was on the place , whither he was to go , and so a true christian indeed , that is truly risen , his thoughts and discourse is , ( when he is himself ) heavenly . other things he useth as if he did not , as while we be in the world , we must deal with worldly things ; but we must deal with them , as that which is not our proper element , 1 cor. 7. 37. they used the world as if they used it not ; and they married , as if they did not ; for they knew the fashion of this world passeth away . and therefore they that affect earthly glory , carnal affections and delights , they cannot think of these things with any comfort . they be moles which grovel in the earth . some make a profession , and they ascend higher as kites do ; but they look lowe : they make high professions , but their aims are low . the true eagles that ascend to christ , as they ascend , so they look upward , and upward still ; they do not mind things below , they do not take a high pitch , and still continued arthly minded ; but they look high , as well as ascend high : therefore let us not deceive our selves . 2. yet more particularly , those that ascend with christ , they that are in heaven , and they that are on earth do the same things , though in different degrees and measure . what do they in heaven ? there they meddle not with defilements of the world , and so though a christian be on earth , he defileth himself not with the world , or ill company . he will converse with them , but not defile himself with them . they that be in heaven , are praysing of god , and so be they much in praysing of god here . they that be in heaven , love to see the face of god , they joy in it . and they that be heavenly-minded here , joy in the presence of god , in the world , the sacraments and his children . if they be ascended in any degree and measure , this they will do . and then they will joy in communion with god , all they can , as they do in heaven : you have some carnal dispositions , that are never themselves , but in carnal company like themselves . if ever we mean to be in heaven , we must joy in heaven , on earth , that is , in them that be heavenly in their dispositions . if we cannot indure them here , how shall we ever live with them in heaven ? what was christ to ascend for ? what is the end of his ascension ? the end of his ascension was to take possession of heaven in his body , which had never been there before . 1. and he was to take possession of heaven in his body , for his church , that is , his mystical body . so he ascended to heaven , carried his blessed body ( that he took in the virgins womb with him . ) 2. and likewise he ascended to heaven , to take up heaven in behalf of his spouse , his church , as the husband takes up land in another countrey , in behalf of his wife : therefore he did ascend . 3. and likewise he ascended to leave us his spirit , that he might send the comforter . he taketh away himself that was the great comforter , while he was below . he was the bridegroom , and while the bride-groom was present , they had not such a measure of the spirit , christs presence supplyed all ; but christ ascended to heaven , that his departure from them , might not be prejudicial to them ; but that they might have comfort through the god of comfort , the spirit of comfort , the holy ghost . i will send the comforter . and though there was no losse by the ascension of christ , they might fear by losing of christ , that all their comfort was gone . i , but christ telleth them , i go to prepare a place for you . he goeth to take up heaven for his church , and then to send his spirit . what a blessed intercourse is there now , since christs ascension , between heaven and earth ? our body is in heaven , and the spirit of god is here on earth . the flesh that he hath taken into heaven , is a pledge that all our flesh and bodies , shall be where he is ere long . in the mean time we have the spirit to comfort us , and never to leave us till we be brought to the place where christ is . this is great comfort , and this is the main end why christ ascended to the father , that he might send the comforter . and comfort might well come now in more abundance , then before , because by the death of christ all enemies were conquered , and by the resurrection of christ , it was discovered , that god was appeased . the resurrection of christ manifested to the world what was done by death , and now all enemies being conquered , and god being appeased , what remains but the sweetest gift next christ , the holy ghost . and that is the reason why the holy ghost was more abundant after christs resurrection , because god was fully satisfied ; and declared by the rising of christ , to be fully satisfied , and all enemies to be conquered . 4. one end likewise of his resurrection was , to make a shew of his conquest . there is a double victory over the enemy . there is a victory in the field , and triumph together with it . and then there is triumphing in civitate regia , a triumphing in the kingly city . so christ did conquer in his death , and shewed his conquest by resurrection ; but he did not lead captivity captive , and make shew thereof till he ascended , and then he made open shew of his victorious triumph in civitate regia . 5. one special end likewise why he would have this message sent , that he was to ascend , was that he might appear there in heaven for us , as heb. 9. he appears for ever in heaven for us , and maketh intercession for us . when the high priest was to enter into the holy of holies , ( which was a type of heaven ) he carried the names of the twelve tribes ingraven in stones upon his brest . christ our true high priest being entred into the true holy of holies , carried the names of all his elect in his breast into heaven , and there appeareth before god for us . he carrieth us in his heart . christ doth fulfill that which in john 17. he prayeth for ; appearing in heaven before his father , by virtue of his blood-shed , and that blood that speaketh better things then the blood of abel , it speaks mercy & pardon , the blood of abel crieth for vengeance & justice ; but the blood of christ saith , here is one that i shed my blood for . and when we pray to god , god accepts of our prayers , and by virtue of christs blood-shed , there is mercy and pardon , and favour procured ; which is sprinkled by faith upon the soul , god manifesting to the soul by his spirit , that christ dyed in particular for such a soul ; which soul praying to god in the name of christ , that blood not only in heaven , but sprinkled upon the soul , speaketh peace there . the spirit saith that to the soul , which christ doth in heaven . christ saith in heaven , i dyed for such a soul , the spirit saith in the soul , christ dyed for me , and the blood of christ is sprinkled on every particular soul . as christ in heaven appears , and intercedeth for me , so the spirit intercedeth in mine own guilty heart , that always speaks discomfort , till it be satisfied with particular assurance . christ dyed for me , and god is mine , and christ is mine . thus particular faith sprinkleth the blood of christ upon the soul . so that now my sins are not only pardoned in heaven , but in my soul . there is not only intercession in heaven , but in my soul . my soul goeth to god for pardon and for mercy , and rejoyceth in all the mercies it hath , and hopeth to have . what is done in heaven , is done in a mans soul by the spirit in some measure . 6. the last end is , that he might shew that our salvation is exactly wrought , that god is perfectly satisfied to the full , else he should never have risen , much lesse ascended to heaven . and therefore if we once believe in christ , for forgiveness of sins , and yet say , i doubt of salvation , it is all one , as if you should go about to pluck christ from heaven . the doubtful distrustful heart , till it be subdued by a spirit of faith , saith , who shall ascend to heaven , to tell me whether i shall go to heaven ? or who shall enter into the deep to tell me , i am freed from hell ? i am afraid , i shall be damned , saith the guilty heart ; till the spirit of god hath brought it under , and perswaded it of gods love in christ . say not , who shall ascend up to heaven ? for that is to bring christ down from heaven . and what an injurious thing is it to bring christ from heaven , to suffer on the crosse . this is a great indignity , though we think not of it , to doubt of our salvation , and not cast our selves on his mercy ? for as verily as he is there , we shall be there . he is gone to take up a place for us ; he is there in our name , as the husband taketh a place for his spouse . and if we doubt whether we shall come there , or no , we doubt whether he be there , or no. and if we doubt of that , we doubt whether he hath wrought salvation , or no ; and so we bring him down to the crosse again . who shall descend to the deep ? that is , to bring christ from the dead again : such is the danger of a distrustful heart . so that by christs ascending into heaven , we may know all is done and accomplished , all our enemies are subdued , god is appeased and fully satisfied , heaven is taken up in our room , and therefore labor for a large heart answerable to the large unchangeable grounds we have , for faith to pitch and bottom it self upon . therefore make this further use of this ascension of christ , and thereupon his intercession in heaven for us . he is there to plead our cause , he is there as our surety to appear for us ; and not only so , but as a councellor to plead for us ; and not only so , but one of us , as if a brother should plead for a brother ; and not only so , but a favorite there too : all favorites are not so excellent at counselling perhaps ; but we have one that is favorite in heaven , and is excellent at pleading , that can non-suit all accusations laid against us by the devil . he is the son of god , and he is one of us ; he appeareth not as a stranger ; for a stranger , as the councellor is perhaps for his clyent , but he appears as our brother . let us think of the comforts of it . he appears for us to plead our cause , with acception of his person and cause . for he , before whom he pleadeth , god the father sent him to take our nature , die and ascend into heaven for us , to sustain the persons of particular offenders . he must needs hear christ , tha● sent him for that purpose . where the judge appoints a councel , it is a sign he favoureth the cause . perhaps we cannot pray , are disconsolate , and vexed with satans temptations : the poor clyent hath a good cause , but cannot make a good cause of it ; but if he get a skilful lawyer , that is favourable to him , and before a favourable judge , his comfort is , his advocate can make his cause good . if we would confess our sins , as that we must do , we must take shame to our selves in all our distress , and disconsolation of spirit , we must lay open our estates to god , and complain , and then desire god to look upon us , and christ to plead our cause for us , and answer satan ; and when satan is very malicious and subtle , as he is a very cunning enemy to alledge all advantages against us , to make us despair : remember this , we have one in heaven , that is more skilful then he , that is the accuser of the brethren . that accuseth us to god , and to our own souls , that accuseth every man to himself , and maketh him an enemy to himself . but we have a pleader in heaven , that will take our part against the accuser of our brethren , and quiet us at length in our consciences . perhaps we may be troubled a while to humble us ; but remember that he is in heaven purposely to plead our cause . it is a good plea to god , lord , i know not what to say , my sins are more then the hairs on mine head , satan layeth hard to me , i cannot answer one of a thousand , i confess all my sins , hear me , and hear thy sonne for my sake , he is now at thy right hand , and pleadeth for me . and desire christ to plead for us . we have not only all the church to pray for us , our father , but we have christ himself to plead for us , and make our cause good . if christ saith , i shed my blood for this person , and appear now by virtue of my redemption ; and the condition of the covenant is , if we confess our sins , he is merciful to forgive , and if we sin , we have an advocate in heaven , to whom we must lay claim : the party hath confest the debt , and therefore the bond must be cancelled . he hath performed the conditions on his part , and therefore , make i● good on thine own part . and being the spirit hath shamed thee for thy sins , what can the devil say ? what saith paul ? it is god that justifieth , who shall condemn ? if god the party offended do justifie , who shall condemn ? it is christ that dyed , that is not enough , that is risen again , that is not enough , it is christ that rose again , and sitteth at the right hand of god for us , and maketh intercession for us , who shall lay any thing to the charge of gods elect ? let the devil accuse what he will , christ is risen , to shew that he hath satisfied , and is now in heaven , there appearing for us . oh that we had hearts large enough , for these comforts , then should we never yield to base temptations . it is against the pleasure of god that we should be disconsolate : therefore we wrong our own souls , and sin against our own comfort , when we let the rains loose by inordinate and extream sorrow . we lose that sweetnesse that we might injoy by giving way to discomfortable thoughts . indeed if a man examine his life from the beginning of his conversion , to the end thereof , he may thank himself for all his trouble . the sin against the holy gospel is a kind of rebellion against god , though we think not so , when we will not be comforted , nor imbrace grounds of comfort , when we have them . the comforts of god ought not to be of small esteem to us , the sweet comforts , large , exceeding , eternal comforts of god , we ought to esteem of them as they be , and therefore our saviour christ sendeth to them speedily . all scripture is to this end , for consolation , even the scripture that tendeth to instruction , and direction , that so men may be in a state of comfort ; for cordials are not good , but where there is purgation before . so all scriptures that are purging , to tell us our faults , they be to bring us into a comfortable condition . other scriptures that tend to instruct our judgements , and settle us in faith what is the end of all , if we walk , not comfortably towards god , and strongly in our places ? therefore when we look not to comfort , and joy in all conditions , we abuse the intendments of god. but i beseech you make not a bad use of it ; for if you know it to be so , if it worketh not gratiously on you , and winneth you to respect god the more , and love him , that is thus indulgent and gratious ; but go on in offending conscience , and break peace off , then at length conscience will admit of no comfort . many that have had excellent comforts , have made havock of their consciences , and will go on in spight o● ministers , in spight of their consciences , and gods spirit joyned with conscience , at length it is just with god to give them up to despair , wicked sinners that trample the blood of christ under their feet ; but for all other that strive against corruption , and would be better , it is a ground of marvellous comfort . i shall come to the message it self ; tell them , i ascend . he speaketh of that as present , which was surely to be . so we should think of our future estate , as if we were presently to go to heaven . faith hath this force , to make things to come , present . if we could keep it in us , and exercise it , could we live in any sin ? but that it is distant , that is the cause of sinning , we put off things in a distance , if it be at the day of judgement , that is far off , and therefore they will not leave their present pleasure for that , that shall not be , they know not when . but look on things in the word of a god , that is jehovah , that giveth a being to all , who hath spoken of things to come , as if present , and then you will be of another mind . faith is the priviledge of a christian , which maketh things a far off present . no wicked man but would leave his swearing and prophaness , if he saw the joyes of heaven , and pains of hell ; and it were no thanks to him ; but to believe god on his word , that these things shall be , that is the commendations of a man , and the excellency of a christian above another man. another man doth all by sense ; but the christian will trust god on his word . i ascend saith christ . we must not think of the asc●nsion of christ as a severed thing from us , but if we would have the comfort of it , we must think of it , as our selves ascending with him . think of christ as a publick person , and a surety for us , and then we shall have great comfort in that , that he saith , i ascend . god prepared paradise , before he made the creature , he would have him to come into a place of honour and pleasure . and so god before ever we were born provided a place , and paradise for us in heaven , that we might end our dayes with greater comfort . we may be streightned here , many a good christian hath scarce where to lay his head ; but christ is gone to prepare a place for them in heaven . and this may comfort us in the consideration of all our sins ; for sin past , and for corruption present , and for any sin that we may commit for time to come ; for any thing that is past , if we confesse our sins to god , he will forgive them : the blood of christ cleanseth us from all sins , even for the present corruptions that attend on us . we have one that stands between god and us as a surety , & he will give us his spirit to subdue our corruptions , and at length make us like himself , a glorious spouse . if we were perfect men , we needed not a mediator , and this may teach us comfort , rather because we are sinners , and daily subject to offend god. we have one to make our peace ; for time to come , if we sin , we have an advocate . when christ taught us to pray , forgive us our daily tuespasses , he supposed we would daily run into sins . we have an advocate in heaven every day to stand between god and us , to answer god , to undertake that at length we should cease to offend him , and for the present , we are such as he shed his pretious blood for , and he appeareth for us by vertue of his death , which is a marvellous comfort . we think if we commit sin , there is no hope ; but what needs a mediator , but to make peace between the parties disagreeing ? if all things were made up between god and us , what need of an intercessor ? but god knoweth well enough , we run into daily sins , by reason of a spring of corruption in us , which is never idle . and therefore we may daily go to god in the name of our advocate , and desire god for christs sake to pardon , and desire christ to intercede for us ; let us therefore shame our selves . there is not a christian but will be in himself apprehensive of being thrown into hell every day . there is a spring of corruption in him , and should god take a forfeiture of his daily rebellions , his conscience tells him , it were just . and therefore we must every day live upon this branch of his priestly office , his mediation . we must live by faith in this branch of christ , and make use of it continually ; for this will keep us from hell . and therefore if we sin every day , go to god , in the name of christ , and desire him to pardon us . this is to feed on christ , and therefore we should more willingly come to the sacrament . when we be in heaven , we shall need a mediator no longer ; for we shall be perfectly holy . we cannot think of these things too much , they be the life of religion , and of comforts , and it may teach us to make a true use of christ in all our conditions . poor souls that are not acquainted with the gospel , they think god will cast them into hell for every sin , and they live as if they had not an high priest in heaven to appear for them . the matter of the message is , christ ascendeth to god , as a common father , and god to him and them . he doth not say , i ascend to the father , that were no great comfort ; for what were that to them ? or to my father only : neither doth he say , i ascend to our father , for that is true in the order of it ; for he is not in equal respect the god and father of christ , and the god and father of us . and therefore he speaks of himself in the first place . i go to my god and your god. for he is first , and specially christs father , and christs god , and then ours ; as we shall see in the particulars . we have a common father , and a common god , with christ . god the father is christs father , by eternal generatiō , as he is god and man : we have therefore the nature of christ , ashe is god and man. there is this difference between gods being christs father , and the father of any else . first of all , god is christs father from eternity , god had a being , and was a father from all eternity . there is no man of equal standing with his father , he is born after his father cometh to be a man ; but christ is of god from all eternity , his generation is eternall , and therefore there is a grand difference . then christ is coequal with the father in glory and majesty every way . the sun is not coequal with the father , but christ is with his father . again , the son in other generations comes of the father , and is like the father , taken out of his substance , but of a different substance from the father ; but christ and the father , both the persons are in one substance , in one essence . the essence of the father differeth not from the essence of the son. we must remember this to give christ the prerogative , and preheminency , that god is his father in another manner then ours . he is his father by nature , ours by adoption . what he is by nature , we are by grace : though christ was intent upon his ascension , yet he forgetteth not this grand differrnce here , but mentioneth it . go to my brethren . we must not call him brother again , we may think of him as our brother ; but my god and my lord , as thomas saith . if the greatest person should call us brother , yet it is most behoveful for the inferior to say , my god , my lord , to acknowledge christ as a great person , and to make use of his love to strengthen our faith , not to diminish our respect to him in any way . it is his infinite mercy to tearm us brethren ; but when we go to him , we must have other tearms . thus we see how to conceive of christ after his resurrection . when he hath triumphed over all his enemies , and reconciled god by his death , then i go to my father , and your father . then he is a common father by virtue of christs satisfaction to divine wrath and justice , and victory and triumphing over all his enemies . so we must not conceive of god as our father ; but in reference to christs victory over death . god is our father by vertue of christs satisfaction to justice , and conquest over all our enemies . the god of peace , ( saith the holy apostle paul , in the epistle to the hebrews , in the conclusion of that excellent epistle , ) that brought you from death to life through our lord jesus christ . how cometh he to be the god of peace to us , which brought us from death to life , by our lord jesus ? why ? the resurrection of christ makes him the god of peace . who raised him ? he raised himself . but who together with himself ? the father raised him . and could the father raise him , if he were not reconciled ? but now he is the god of peace ; for peace is made by the crosse and blood of christ , the great peace-maker of heaven and earth ; now we may conceive of god under the sweet relation of a father . now this relation of a father teacheth us , as what we may expect from god , so what we ought to return to god again , and how we ought to carry our selves one towards another . 1. what we may expect from god , being a father ? we may expect whatsoever a child may expect from a father . god taketh not upon him empty names . he saith , he will be a father , not only called a father ; but i will be your father , and you shall be my sonnes , 2 cor. 6. ult . all the fatherhood , and all the kindred in heaven and earth , that is spiritual : the comfort of it cometh from god the father , reconciled to us in christ . the word in the original is so strong , that we cannot express it in english . fathers on earth are but poor fathers , and they be but beams of the fatherly affection that is in god. god will let us see by these beams of compassion , that is in a father to a child , what real compassion he beareth to us . the true reality of fatherhood is in god. and therefore when we hear of the name of father , think of whatsoever lieth in the bowels of a father to a child , and that we may expect from god our father , and infinite more . it is a great indulgence ; as a father pittieth his child , malac. 3. so god will pitty us . will a father cast off his child ? indeed he will cleanse the child . so god will take away our abominations , and purge us when we defile our selves : it is because of an eternal relation he casteth us not off ; we may expect from him indulgence , and it is an indulgence of indulgence . god needed no sonne , when he made us sonnes ; yet he had his sonne , and angels to praise himself withall . can we pitty and pardon a child , and will not god pardon and pitty us ? why should we conceive worse of him then of our selves ? will we give pitty to a father ? and not pitty to the father of all bowels and compassion ? and therefore think not that god will cast us off . god pardons us , and healeth our infirmities , and pittieth us , as a father pittieth his own child , psal . 103. it is a name under which no man must despair . what ? despair under the name of a father ? despair of mercy when we have a father to go to ? the poor prodigal when he had spent his patrimony , his body , his good name , had lost all , and nothing left , yet he had a father , and i will go to him . and so when we be at the last cast , and have spent all , we have a father : therefore go to him . what saith the church , isaiah 63. 64. doubtlesse , thou art our father : when the church was in a poor condition , though our righteousnesse be as a menstruous cloth , and we be defiled , yet thou art our father , we are the clay , thou art the potter , &c. so that it is a name of indulgence . you have his disposition set down by the father of the prodigal . the sonne saith , he will go to the father , the father runneth to him , and meeteth him , when he was coming , god runneth to us , and is ready to meet us , when we begin to repent of sin , and are sencible of our faults . he is more ready to pardon , then we to aske pardon . i touch only some principal things , that you may remember against the evil day and hour of temptation . he taketh not on him the relation of a father for nought , but will fill it up to the uttermost . it is no empty relation . 2. it is a name likewise of comfort . it is the speech of a natural man , a little punishment is enough from a father , he knoweth whereof we are made , he remembers we are but dust ; he knoweth we are not iron , nor steel , he knoweth our making , and therefore he will deal gently with us , when he doth correct us , it is as necessary as our daily bread , to have gentle correction to wean us from the world ; yet he doth it gently . a little punishment will serve from a gratious father . 3. it is a name likewise of provision , that we may expect from god , that he will in all our exigencies , and necessities , provide for us whatsoever shall be needful . what saith our saviour christ to the poor disciples , doubting of want ? it is your fathers good will to give you the kingdom , what then ? fear not little flock , he that will give you a kingdom , will not he give you daily bread ? viaticum , provision for a journey . he that intendeth us heaven , certainly he will provide for us here . and therefore in the lords prayer , before all petitions , as a ground of all , he putteth in our father , and therefore , give us our daily bread , our father . and therefore he will give us grace to sanctifie his name , and do his will , and forgive us our sins . expect all from our father , which is the ground of all . christ had much adoe to perswade his disciples , that they should not want necessaries , and therefore he makes whole sermons to strengthen their faith in this , your heavenly father knoweth what you stand in need of . the sonne cannot aske , but the father can interpret any sigh , any groan , and knoweth what we would have . and therefore being gods children , we may fetch provision from him in all conditions . 4. and with provisions , protection likewise , and therefore make this use of it ; in the temptations of satan , lie under the wings of our father . we have a father to go to , make use of him , make use of his protection , that god would shield us , that he would be a tower , as he is a tower , and the righteous man may fly to him . lie under his wings , he is a gratious father , and he hath taken this sweet relation on him for this purpose , that we may have comfort in all conditions . you see then what we may expect from god , by this sweet relation he hath taken on him in christ , to be our father . 2. this word , it is a word of relation , it bindeth god to us , and us to god. we are to honour him as our father . this one word is sufficient to expresse our duty to a father , and that is a word of reverence ; for it includeth a mixt affection of fear and love . and it is an affection of an inferior to a superior . he is great , therefore we ought to fear him . he is good , therefore we ought to love him . there is with him beams of majesty , and bowels of compassion . as there is beams of majesty , we ought to fear him as bowels of compassion , we ought to love him , so that fear and love mixt together , is the affection we owe to god , as our father . if we tremble , and are afraid to go to him , we know not he is loving . if we go to him over boldly , and sawcily , we forget that he is great : therefore we must think of his greatness , that we forget not his goodness . we must so think of his goodness , that we forget not his greatness : therefore go boldly to him , with reverence to the throne of christ . in the word father , there is more saving power then in ten thousand , it toucheth his very bowels , when a child wanteth any thing , and is in distress , let it but say , father , or mother , and the bowels of the parents yearn upon him . if god be our father , go to him boldly ; but with reverence , go with affyance to his bowels . oh it is a perswasive word . what cannot we look for from that majesty , that hath condescended to be called father , and to be a father to us in all our necessities ? either we shall have what we want and lack , or else we shall have that which is better ; he is a wise father , he answereth not alwayes according to our wills , but alwayes according to our good . he seeth it is for our good , that we are not presently cōforted . the physitian giveth a sharp potion . o i cannot indure , & the chyrurgion lanceth , oh i cannot indure it ; but the chyrurgion knoweth it is not healing time : even so we would be presently taken off from under crosses ; but god is a wise father , & knoweth how long it is fit for us to continue under the crosse . come to him boldly therefore , under the name of a father , that he may move his bowels , and surely will hear us . for as in psalm . 27. when all forsook me , my father and mother forsook me , but the lord took me up : fathers in the flesh , and mothers die ; but the lord taketh us up , he is an eternal father , and therefore a ground of eternal boldnesse with god , and of everlasting comfort . he was our father before we had a father in the world ; and he will be our father , when we shall cease to be in the world . they be but instruments under god , to bring us into the world , god is our true father . our other fathers are but under god , to give us a being , to fit us for heaven . he provideth the best inheritance and paternity for us in heaven . and therefore never be disconsolate , but remember , i go to my father , and your father ; which is a word of eternal comfort . he was our father from eternity in election , he will be our father to eternity in glorification . can a mother forget her child ? yea though she should , yet can i not forget thee , thou art written in the palm of my hand . god hath us alwayes in his eye . a mother cannot alwayes think of her child , she sleepeth sometimes ; but god is a father , that never sleepeth . the keeper of israel neither slumbereth nor sleepeth . and this is our comfort in all times , and for eternity . and therefore we ought to carry our selves to god reverently , and go boldly to him , and alwayes make use of him . and this we should learn likewise to maintain a sweet frame between god and us ; shall god open such an advantage to us ? shall god be our father , and bear the gracious eternal affection of a father ? and shall not we by prayer and faith , fetch from our father all we stand in need of ? as our saviour saith , you that be earthly fathers , when your children ask such a thing , will you deny ? and have we a father so rich , so loving , and shall not we have intercourse with him in all our daily necessities ? what a trade is open to us , if we know what a comfort is laid up in the sweet relation of a father . your father knoweth what we stand in need of ; and he will give thee the spring of all graces , not only a broken heart , a spirit of life , and vigor in his service ; but go to god , and he will give thee his holy spirit , which is the best thing next christ that can be . and therefore be incouraged to make intercourse between thee and god ; considering we have a brother in heaven , our nature is there , and our spirit is below , we have the best things in heaven , next christ , on earth , and god hath our flesh in heaven , by christ ; and therefore why should we not be much in prayer , and much in prayses in all our necessities . beloved , it is a comfort of that largeness , that i cannot express it ; i rather leave it to your admiration , that you may see what use to make of this sweet relation of father . 1. but we must know , that every one cannot say , my father ; for there are a company of men in the world , that may say in some respects , our father ; but in other respects they cannot . as our saviour christ saith peremptorily , john 8. 44. you be of your father the devil . they bragged of god their father , and they were of their father the devil . therefore consider who is fit to take this name into their mouths . my father , mark the disposition of the scribes and pharisees , and then you shall see who be fit to bragg of god as their father . they be very formal men , look to their outward devotion , who so devout as they ? they studied it ; but what were they for the inside ? they were malitious men , they were satanical men , men opposite to the power of religion , arrant hypocrites , painted sepulchres . it is no matter for complement , or formality , an hypocrite may have much of that in the eys of the world , yet may be a child of the devil for all that , and a pharisee for all that . thou maist be malitious against the truth , as the pharisees sought christs blood . a man may be like herod , seeking the blood of christ in his members , persecuting christ , as all cruel men do . they seek to devour christ in his professors , what they can , they disparage and dishearten them , they are enemies to the power of religion , and to the ordinances of god ; they be the children of the devil , and therefore have no reason at all to bragg , that god is their father . indeed an inward bitter disposition against the power of religion , though under any formality , is a character of a satanical spirit , & such cannot say , our father ; if they do , it is an usurpation ; for their true father is the devil ● . who then can say our father ? those that by the spirit of the father , and the son , by the holy ghost , are ingraffed into christ , by a spirit of adoption , and have the stamp of the father upon them . the likeness of the father , and of christ , whom god begetsto his own likeness , that are ( in a word ) like christ . christ is the first son , and in him , and for his sake , we are sons . he is the natural son , and they may say our father , that labor to express the disposition of christ , who is the first son. see this disposition of christ in the gospel , how marvellously patient he was under the hand of his father , obedien● to the death of his crosse , humbled , full of love , full of goodness . he went about doing good . do we th●n walk as christ did ? carry we the image of the second adam ? have we the patient , humble , meek disposition of christ in our measure ? do we love christ in his members , god in his image ? do we love the ordinances , and the power of re●igion ? this sheweth what we are , and is our conversation sutable to our inward disposition ? do we walk in light ? do we shew by our conversation , whose children we are ? do our speeches give a character of the inward man. if this be in us , though in never so small a measure , with comfort we may say , our father . but may not another man , that is not in christ , come to god under the sweet name of our father ? yea , he may come to him as his father by creation and providence , or sacramentally a father , or as brought into the church , and having god to create him , and to provide for him . lord thou hast shewed thy self a gracious father thus far , though i cannot from any inward perswasion say , my father . thus far as i can , i say my father , strive against our spiritual infidelity , believe god , and cast our selves on his gracious promises in christ , god will meet us at the same time , and he will send us his spirit , to make us his sons . and therefore let no man that hath been a wicked liver , be discouraged from going to god in the name of a father , in that wherein he is a father . lord thou hast created me , and preserved me , and it is thy mercy , i am not in hell : yet thou offer'st to be my father in christ , thou hast made gracious promises , and invited me ; and upon this , when the heart yieldeth to the gracious apprehensions of god as a father , there is a spirit of faith wrought in the heart presently : therefore think of the name of a father , and the very thoughts of it will bring the spirit of adoption . only it speaks no comfort to the bitter malicious satanical enemies of christ , and the power of religion , they be children of the devil . but now poor souls that groan under the burden of sin , let them think that god is a father , and of the mercies of god , though they do not see they be interested in them . by the very contemplation of the mercies of god in christ , and his inviting them , to receive them , the spirit of god will be wrought in the soul , whereby they may have confidence to come to god ▪ as a father . i desire you therefore to remember this , it is the first sermon of our saviour christ , after his resurrection , and therefore forget not to think of god as a father , and christ as a brother . indeed whatsoever comfort is in any relation , god and christ have taken it on them . a father is more comprehensive then any other title , christ is father , and husband , and spouse . and god is our rock and shield , and whatsoever is comfortable , he hath taken on him ; and in christ we may command him to be so . and if we had ten thousand worlds , they could not be compared to the comforts that arise from hence , that we can call god father . it is more to us , if we could improve it in our spiritual trade for heaven , then if we had a thousand worlds , especially in dayes of affliction , and in the hour of death . for it improveth whatsoev er is in the bowels of god for poor distressed souls . when nothing else will comfort , this will comfort , if we can say to god , father . though we cannot make a distinct prayer , yet if we can say , father , god can pick matter out of our broken language . now christ is ascended up to heaven , he doth us more good then he did , when he was upon the earth . the sun in the firmament yieldeth us heat and comfort ; but if it were nearer , it would do us hurt , or if further off , it would not do us so much good . god hath placed it ( being a common light of the world ) high , to inlighten inferior bodies , and to convey influence by means into them . and so christ the son of righteousness being ascended , and advanced to heaven , doth more good then on earth . and therefore saith he , it is for your good that i ascend . it is for our good that we have christ in heaven to appear there for us . i ascend to my father , and to your father . father is here taken personally , not essentially , though it be true in that sense , to my father , as the first person of the trinity especially . christ might well say , i ascend to my father now ; for he was risen again , and was mightily declared to be the son of god , by his resurrection from the dead . thou art my son , this day have i begotten thee , that is , this day have i declared thee . it is said of things , fiunt , cum pate fiunt , they are done , when they be open , and declared to be done . christ was the son of god when he rose again , because he was discovered by his glorious resurrection to be so indeed . and therefore christ may well say after his resurrection , i go to my father , and your father . observe from hence , that god in christ is our father . we say , relations are minimae entitatis , they are little entities founded on others ; but they are , maximae consequentiae , of great concernment . i beseech you , before i leave the point , give me leave to go on a little further in this , to shew that wonderful mercy that admirable goodness , which the tongues and hearts of all the men in the world , and angels in heaven are not able to express , that love of god which is contained in the relation he hath taken on him in christ to be our father . 1. consider who , and whom . who , the great god , that hath the son to solace himself in ; he did not adopt us , because he wanted sons , he had sons of his own , and sons of his love to sollace himself in , what need he have took traitors , rebels , enemies , to make them his sons ? oh it is a marvellous advancement of our nature , that god should in christ become our father . it is said , psalm 113. god abaseth himself to behold things below ; and indeed so he doth , ( with reverence be it spoken to his great majesty , ) he abaseth himself in regard of things below . in regard of us worms of the earth , that be enemies , yea devils by nature . for many ye shall see the devil in them , in their lying , and opposing of goodness . and god will alwayes have some amongst men , to shew others what they would be , if god left them to themselves . god abaseth himself to behold things below . not , that it is a diminution of majesty to do it ; but god in christ hath stooped so low , that he could go no lower , and he is advanced as high in our nature as can be . how could god become a man , a curse , god in the second person with us , god in the first person to be so near to us , as a father , and god in the second person to make him a father , to be so low as christ was , which is to be as low as hell it self . 2. consider to whom this message is sent . he is your father , even a father to you the disciples , now you are disconsolate . god owneth us for his children at the worst . he took our condition notwithstanding all our infirmities . when we be pronest by a work of the spirit to condemn our selves , then god is nearest to justifie us . when the poor prodigal said , i am unworthy to be a son , make me an houshold servant , you see how the father entertaineth him . so the poor publican dareth not lift up his eyes , and yet went away justified . david , when he could not pray , but murmur and rebell , and said in his heart , all men are lyars , yet thou heardst the voice of my prayer ; even then , when he could not pray , but groan , and sigh to god. i said , i am cast out of thy sight , yet thou regardest the voice of my prayers . when he said , out of a murmuring spirit , and rebelliousness of nature , i am cast out of thy sight . a speech that tended to desperation , yet god heard the voice of his prayer . when job said , i clothed my self in dust and ashes ; god said to him , i have accepted thee . when we by the spirit think our selves unworthy to be accepted , or to look to heaven , or to tread upon the earth , then god looketh on us , worthy in his son ; and never more worthy , then when we acknowledg our own unworthiness . go tell my disciples at this time , when they had dealt so unworthily , i go to their father . it is from his own bowels , and not any goodness in us , that he loveth us . he loveth the work of his own spirit , his own nature , that that is of his own . though the child hath many infirmities , yet the father seeth the nature of the child , and therefore loveth it . god seeth his image of holiness in us , in some poor measure , and he loveth his own in us . and he loveth our love to him , which is in some measure . though the disciples had got into corners , after their unkind dealing with christ , yet he knew they loved him . as where there is love , there will be a reflection of his love back again . and then god knoweth , if he should not shew mercy to sinners , he should have none to serve him on earth . and therefore saith the psalmist , psal . 130. v. 4. there is mercy with thee , that thou maist be feared ; that is , worshipped . if god were not merciful to sinners , where should he have any to worship him ? and therefore god sheweth himself to be a father , even to sinful creatures , even in their wickedness , he seeth his own nature in them . he seeth some love , some work of respect in them , and if he should not love them , he would have none to fear him . beloved , live upon this . i spake before of the love of christ . here is the love of god the father , who is content to be a father , even in our sinful condition . if god be a father to us , as to christ , then let not our hearts be discouraged in afflictions , persecutions , temptations . god was a father to christ in his desertion . god leaveth us to our selves sometimes , and we fear his love . did not he leave his own son upon the cross , my god , my god , why hast thou forsaken me ? & yet he ceased not to be a father . for persecution of enemies , was not christs whole life fill'd up with persecution , and yet a son ? for temptations , thou art tempted , and thinkest thou art none of gods children . satan did tempt our blessed saviour , that he might be a merciful saviour , and know how to succour thee in times of temptation : therefore be not discouraged , say not , when thou art deserted , persecuted , asflicted , tempted , god is not thy father ; for by that reason , thou maist argue , god was none of christs father , god was christs father , notwithstanding his desertion for a time , and notwithstanding his afflictions in the world , his persecutions of all sorts of men , and notwithstanding his temptations , god was his father still . this we must observe , father is not a relation to day , and none to morrow . it is an eternal relation . dum percutis pater es , dum castigas , pater es , saith augustine , while thou strikest us , thou art our father , whilst thou correctest us , thou art our father . parents are tender to their weakest and sick children , and god is most tender of all to them that be weak . go tell peter , and therefore never be out of conceipt of god , or christ , we cannot be in a condition wherein , on any sound grounds , we may run from god. but if this be so , let us learn of god to be indulgent . if it were to speak to ministers , i should be large to advise them to preach the law and the gospel . the very law is preached in mercy . the lord taketh a severe course ; but it is to order us . all gods severity is reducible to mercy , and christ : all his afflictions , humiliations , and abasements , do they come from unfatherly affection ? no ; but to draw us home to him . and therefore never be terrible to any ; but with a bowel of compassion , but with a mind that they may see themselves , and see the comforts they have in christ : we ought to be of his affection , the great pastor and bishop of the church . and so for ordinary christians , they should be indulgent one to another . some are alwayes cutting in ulcers , always wounding and tearing themselves with ill usage , and misconstruction , keeping themselves from growing up in a better life , by observing the infirmities of them that be better then themselves . oh , but go tell my brethren , that my father owneth them for his children , which may be a use of marvellous comfort to us . shall a child be always prowling for it self ? we think there is neither father nor mother , to take care for it , your heavenly father knoweth what you need . we ought to labor for contentment in all conditions ; for god is our father . and for others , if god be our father , let us look to others , that be our brethren , own them , and carry our selves to them as brethren . let the strong carythēselves lowly to the weak , it is a sign of greatest strength to be most indulgent . many account it great commendations on their part to be censorious , and to be severe ; i but that is the greatest part of their weakness , if they have any goodness in them . for who was more indulgent to the disciples then christ , who saw their weakness ? he bore with all their infirmities . where we see any goodness , let us bear with many weaknesses , we ought to be peaceable men , beati sunt pacifici , they that be appeased in their consciences , in sense of their own pardon , are ready to shew mercy to others . busie contentions , quarrelsom dispositions , argue , they never found comfort from god himself . if god be a father , and we are brethren , it is a levelling word , it bringeth mountains down , and filleth up vallies . all are brethren , take them in what condition you will , if they be great in the world , brethren of an high degree , yet brother levelleth thē . if they be of low degree , yet it filleth them up , & raiseth thē to the height in this brotherhood . and therefore go tel my brethren , tell them all ; for they be all equally brethren . if i were to speak to persons of quality , and great parts , as i am to speak to mean , let them be put in mind of their condition . nothing should raise us up so high , as to forget the everlasting relation of brother . infirmity should not so far prevail with us , as to forget that which the children of god have to eternity . and for other persons more eminent , if he be a king , let him not so mind that , as to forget all other . for all relations determine in death , and must be laid in the dust : all must stand on equal ground before gods barre , and they that have most to answer for , have the highest accompt of all : and therefore it is ground of humility to all . let them that are in greatest eminency consider this ; paul after conversion , could say , henceforth know i no man after the flesh . there is a great deal of humanity in the world , complement is very ordinary , which is the picture and out-side of humanity ; but christian love , which is , a degree above humanity : the apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly love , that is the scorn of the world . they will own a brother in office ; but owning them in the sweet bonds of brotherhood , as they are the sons of god , here is heaven , make much of them in that kind , that is a strange thing in the world ; but we must know what it meaneth , before we come to heaven , we must respect a christian , be he what he will be , under all his infirmities , if he hath a good spirit in him , which god the father seeth , and christ seeth . we must bear love to all saints . some will make much of an eminent man , that hath excellent parts , because there may be some countenance from such persons ; but here is sincerity that beareth love to all saints . he wraps them up all in the general tearm , go tell peter , amongst the rest , that hath offended , more then the rest . if you will know whether you be true brethren or no , or sons of god , or no ; make a use of tryal , by what is formerly delivered . i shall inlarge my self in that point , because all dependeth upon it . god is the father of all by creation ; he is the father in a general covenant , of all that receive the sacrament , and are baptized . but if they have no other relation to god but so , they may go to hell , as judas and others did : therefore we ▪ must know whether we may claim this relation of father , on good grounds or no , else it is an usurpation . 1. those that belong to god , the spirit of god witnesseth to them , that they are sons . they that are adopted , have the spirit of adoption in some degree , god sendeth his spirit into their hearts , that assures them , that they be gods children . and howsoever this is the first , yet god giveth some intimation by his spirit , that they look to god in another familiar manner then before , and he looks on them in a fatherly manner , so there be some intimations , and insinuations , and hints , though the spirit of adoption witnesseth not fully , and gloriously to the soul always , because we are not fitted for it ; but sometimes in great afflictions , and desertions . where the spirit of god is , there is communion with god in the spirit of adoption . and when the voice of the spirit of adoption speaks not lowdly , yet there is a work of the spirit : there is something in us renewed by the spirit , there is something of the new creature . when a christian cannot hear god say to his soul , i am thy salvation , yet a man may see a work of grace : there is a love to god , to the ordinances , to the people of god , a mourning because he cannot mourn , a sighing , because he hath not an heart plyable . he is discordant with his condition , when he is disconsolate , so that there is a work of the spirit helpeth him in his worst condition . besides , there is a spirit of supplication in some measure , though he cannot make set discourses to god , yet he can in a sweet manner lay open his sorrow and grief to god , and leave them in his bosom . they be broken words perhaps ; but god can pluck sense out of them . god knoweth the meaning of the sighing of his own spirit , though broken speeches . so that where there is any tongue for god in a man , there is a spirit of prayer , there is not a strangeness of god to go altogether by ; but the spirit hath a kind of acquaintance with god , and it goeth to god in a familiarity , and layeth forth grief , and putteth forth petitions , in another manner then the world doth . again , a christian in the worst condition ; god not only shineth on him through the cloud , but there is a spirit in him that sigheth , to go through all thick clouds to god. there is a spirit of supplication , and of love in some degree , for that is promised . the spirit shall help our infirmities , when we know not how to pray : the intercourse and communion with god is never broken off , where there is any spirit of adoption . therefore jonas and david , and the rest , though they could not pray , yet they sighed to god , and would not leave him . if they could not imbrace christ , they would touch the hem of his garment . they will not yield to the stream altogether , but strive against it . and though they be carried away with the strength of the stream , and see no goodness in themselves , yet they that be with them , shall see a spirit striving to another condition , then they are in . something of christs , something of gods spirit there will be in them . and take them at the worst , they will appear better then the civil man , that thinks himself a glorious man , though he hath nothing , but for shew and fashion , who would be in such a mans condition , without some brokenness of heart , some sighs ? 2. likewise we may know it by our sympathy and antipathy . our sympathy with them that be good , and antipathy to that which is naught . there is a love of that which is good . so things , good things are connatural to a good man. there is a relish in good company , and good things . as there is sweetness in the best things , so there is something in the children of god , that is answerable to the god whom they serve . he is never so out of tast , but he findeth his chief comfort in this thing ; and he is never himself so much , as when he is conversant in these things , though in different measure , sometimes more , and sometimes lesse . there is an inward antipathy to god in a proud carnal man , that hath not his heart subdued by grace , there is a contrariety to the power of that grace , which outwardly he professeth , and a sympathy with the world , and the spirit of the world . take a good christian at the worst , he is better then another at the best . i beseech you therefore , examine our dispositions , how we stand affected to things of an higher nature , then the things of the world , to spiritual things , how we can relish spiritual things , gods ordinances , & any thing that is holy ; surely , if there be the life of god , and christ in us , there will be a kind of cōnaturalness , & suitableness of taste to the sweetnes that is in holy things . to come to the next , mark the order here , go to my father , and your father . we are the sons of god at the second hand . god is the father of christ first , and then ours . he is his god first , then our god. this is a weighty point for directing of our devotion , that we may know in what order to look on god. see god in christ , see all things in christ first , and then in us . look upon him as father to christ , and then to us . look on him as a god to christ first , and in christ , a god to us . look on him , as having elected us ; but elect in christ first . see our selves justified ; but see christ justified first from our sins , and his justification declared by his resurrection . see our resurrection and ascension , and glorification in heaven , not directly ; but in christ our head , who is in heaven , and taketh up place for us . see god loving us ; but look on it in christ , who is sedes amoris . the next thing to god , is his son , and he loveth none , but in him . when we consider of any spiritual blessing , say with the apostle , blessed be god who hath filled us with all spiritual blessings in christ . otherwise we do not know our selves , nor god. whatsoever is derived from god to us , is through christ : all promises are his first , they are made to him , and to our nature in him , and they are performed for his sake ; he taketh them from god the father , and they be performed for his sake . he is the true aaron , we are but the skirts , the oyl that is powered upon his head , runneth down to his skirts , it runneth to the meanest christian ; but the oyntment of grace is first powred on his head . of his grace we receive grace for grace , and of his fulness . the first fulness is god himself , the second receptacle of all , is christ , god-man , the third are we ; we have it at the third hand . god emptieth himself into christ , as mediator . in him are the fulnesse of all riches , the treasures of all wisdom and knowledg , we are compleated in him , and in him we are full . his is not only a fulness of the vessel as ours is ; but a fulness of the fountain . and it is for our comfort that it is so , that gods love is to christ first . there is a firm foundation , when god loveth us in his son , and we are children in his natural son , in whom we are adopted , then our state is firm . o●r first state in the first adam was not firm ; but now our nature is taken into the unity of the second person , it is firm . so that the love and care , and fatherly disposition of god towards us , it is sweet to us , because it is tender to his son. it is eternal to us , because it is eternal to him . he can as soon cease to love his son , as cease to love us . for with the same love he loveth all christ mystical , head and members . there is not the least finger of christ , the least despised member of christ ; but god looketh on him with that sweet eternal tenderness , with which he looketh upon his son , preserving the prerogative of the head . oh this is a sweet comfort , that now all the excellent priviledges of a christian are set on christ , and then on us : and therefore we should not lose them ; for christ will lose nothing . when the favour of a prince is founded on his son , whom he always loveth , the affection is unalterable on the son ; and therefore the case is good . so gods favour to us is fo●nded on his love to his son , & therefore unalterable , and eternal : we should therefore look up to god in his son , put up all our petitiōs to him in his son , expect all from him in his sonne . he is in heaven for us , to do that that belongeth to us . expect all from god through christ , and do all to god through christ , love god in christ , and christ in god , our selves in christ , and our selves in the love of god. christ is in god , and god is in christ . god , and christ are in us , there is a marvellous sweet relation , and communion between god and us , and christ and us . it is a sweet communion , and mysterious to us . how sweet is the communion between the soul and the body , the soule being so spiritual , and the body a peece of earth . but what is this to the mystery of mysteries , when god takes clay and dust into unity of his person , and all this is for this union . the great and glorious union of christ to our natures , is , that he may take us into his mystical body , and so make us one with himself , and one with the father . he took our natures , that he might convey his fatherly goodness and love , and spirit to us . the sweet union of the two natures of christ , is to confirm union between the father and us , and christ and us . and we are never happy till we be assured , tha● we are one with christ , which is the issue of his excellent prayer . john 17. our blessed saviour fetcheth the comfort of our father from this , that god is his father first , and so to joyn both together , that god is our god , because he is his god first . it is a point very considerable , that whatsoever comfort we look for from god , and in god , we must see it in christ first , before we see it in our selves ; because we be but sons by adoption , and we have all we have from god through christ . whatsoever we see in christ , think this will belong to us . and whatsoever we look should belong to us , see it first in him . as verily as he ascended , we shall ascend , as verily as he rose , we shall arise . as verily as he is at gods right hand , we shall be there too ; for by faith we sit now in heavenly places with christ , and we shall judge the world , and be for ever with the lord. whatsoever we see in christ , interest our selves in it . and therefore we must not conceive of christ , as a severed person ; but conceive of our selves in union , and communion with christ our head , and to conceive of christ as our head and surety , and second adam . and as a quickening spirit , that communicateth all to us . and therefore when we are to deal with god , be sure to go through christ , as we expect all from god through christ , so give all to god through christ again . be sure to take benjamin with us when we go , & come cloathed with the garments of our elder brother , and do not doubt when we come with christ ; for else we dishonour christ : shall i come in the sweet name and mediation of my saviour , that hath perfected salvation , and not be accepted of god , when god hath ordained him for that purpose ? if we stagger , and doubt to receive any thing at gods hands , we wrong not only gods bounty , but christ the mediator ; carry this therefore all along with us , do all in him , and desire god to pardon all for his sake , and god will regard us . let us therefore make this use of it , and add this further , that if so be god is first the father of christ , before he is our father , and first the god of christ before he is our god , and that all our good is dependent upon what god is to christ first ; then doth not this follow from hence , that we should not only thank god for our selves ; but thank god for whatsoever he hath done to christ ; not only comfort our selves in it , but let god have the glory of it . and this the spirit of god in the holy apostles peter and paul led them to . ephes . 1. blessed be god the father of our lord jesus christ ; what ? and nothing but so ? nay , with a reduplication , blessed be god the father of our lord jesus christ , even because he is the father of our lord jesus christ , because out of his infinite depth of wisdom and goodness , he hath found out a way to save us in christ , to be a father to him , and in him a father to us . it is said of the virgin mary , a● generations shall call her blessed . why ? because she was mother of the person that was god : she was the mother of christ in humane nature , and of god , because we may not sever the persons . and shall we blesse the virgin mary , as mother of god , and not god as father of christ ? if she be the mother of christ-man , then god is the father of whole christ , and therefore blessed be god , not only that he is our father , and our god ; but that he might be thus with satisfaction to divine justice , he hath found out such a way to be the father of christ , and christ , as man , is an object of gods love , and predestination as well as we . we deserved nothing at gods hands ; but he found out ●uch a way by taking the nature of man into unity of his second person , and so became a father of christ , and of us . and therefore blesse god , who hath predestinated christ to ●e the lamb of god , that hath freed him from sin , and raised him from the dead , that hath carried him into heaven , and set him at his right hand , & ordained him to be judg of quick and dead . are these things severed from us ? no , they be favours that be ours in christ , his first , then ours . and therefore whensoever we think of any thing christ hath of his glory in heaven , as he is king of heaven and earth , and hath all power committed to him , glorisie god for it , and think of it , this is mine ; he is mine husband , my head , he hath taken up that glory , and whatsoever is in heaven , and injoyeth them , he hath taken it up for me ; and therefore we should blesse god for it . so the apostle peter , blessed be god the father of our lord jesus christ that hath begot us again to an inheritance immortal , undefiled , that fadeth not away , reserved in the heavens . he hath begot us to a lively hope , through the resurrection of christ from the dead . so it is from the resurrection of christ from the dead , that christ saith , god is my father , and your father : since gods justice is satisfied by my resurrection , that is , declared to be satisfied , i ascend to my father , and your father , to my god , and your god. i beseech you let us not lose the comfort of these things , since our saviour christ intendeth them for comfort . to come to the words . first christ saith , god was his god , and our god , because his god. in what sense is god christs god ? as mediator as man , both in regard of his person , and in regard of his office , god is christs god every way . see psal . 22. which is a psalm of christ , david being but a type of him in it , thou art my god from my mothers womb , and so god is christs god in his particular person from his mothers womb . for first , god was christs god , when by his holy spirit he sanctified him in his mothers womb , and brought him out into the world . let the foolish disputes of fryars , and dreams , and dotages of dunsical times go . but thou art my god from my mothers womb . and 2. he is christs god , because he saved him from the massacre of the infants . our saviour christ makes that prayer in psal . 22. on the crosse , my god , my god , why hast thou forsaken me ? 3. god was christs god in protecting of him in his young time , and afterward in going along with him still to his death , and in death , my god , my god still . he would own god to be his god still , when god had deserted him to his sense and feeling , yet my god still . so god was christs god , as christ was●man : take christ as mediator , god is the god of christ ; for god the father hath by his authority put on christ whatsoever he hath . the father hath sent him into the world . the father sealed him , the father set him out as a propitiation for our sins . the father hath declared him , and annointed him , and all these tearms of authority , whereby the father hath shewed himself to be christs god , even in his office of mediatorship . so in regard of the care of his person , from his mothers womb , and for ever , and in regard of his office as mediator , he might well say , i go to my god. in regard of the intimate familiarity , and acquaintance , maintained even on the crosse , he might say , my god. but the comfort of it lyeth in the second clause , that as god is the god of christ , so he is our god , because he is the god of christ . what is it to be a god to any ? in a word to be a god , is to be all-sufficient , to any , to be sole-sufficient , and to be self-sufficient . to be a god , is to be all-sufficient for every creature , to be all-sufficient , when nothing else can be sufficient . and to be self-sufficient , to be sufficient of himself , and therefore to reduce all back again to himself . now god is a god of himself , for himself , and by himself . god is all-sufficient , self-sufficient , sole-sufficient ; and whatsoever the creature hath , it hath it from him . there is ( in a word , ) in god , a sufficiency for all good and happiness , and an efficiency to apply that sufficiency for the good of the creature . and in particular to be a god to any , is to do that for a creature , that no creature in the world can do but god. to make it of nothing , to free it from misery , that it is beset withall , when no other can free it , to recover it again . god is jehovah , that hath a being of himself , giveth being to the creatures , that can make the creature of nothing , and being something , can make it nothing . now , if god be a god to any , he is not only to give being to us , in a certain rank of creatures , as we are advanced above other creatures , as to have a being , or a life of growing , or a life of sense , or to advance us to a life of creatures indowed with reason , whereby we are common in that fashion with angels , and understand god himself . alas , this were a poor priviledge , if it went no farther , then to set us in that rank of creatures , though a great favour . but considering us in a lapsed estate , it is a poor favour to leave us here . and therefore god is said to be our god now in a state of grace , when he advanceth us to an higher being and life , then all this , to a life of grace here , and of glory hereafter . when out of his soveraignty and power , he reduceth all to help forward his main end , the salvation of his in peculiar . so god is a god in peculiar of some that he taketh out of base mankind . there is a world taken out of the world , as augustine useth to speak . and thus he is a god not to bestow a life of grace , and supernatural being here , but a glorious condition hereafter in heaven ; and to make all things serviceable to that , that we may say , all is ours , because we are christs , and christ is gods. so that whatsoever befalleth a christian , is serviceable , and conducible to the main and last end . and that is for god to be god indeed , to make us his in christ jesus , to give us a new creation , and a new state , better then at first . now , what is the foundation of this , that god is our god in the covenant of grace ? we say it is founded on christ , god is christs god , and then our god , and that is the reason why christ is called emanuel , which is as much as to say , as it is expounded , god with us . not only because when he took our nature on him , there was god and man in one person ; but the meaning of the word is , christ is emanuel , god with us , by being god in our nature , and satisfying divine justice in our nature , hath brought god the father , and us together into a sweet covenant . so that god may be our god , and our father , notwithstanding his justice ; because all is satisfied by christ , who took our nature to die for us . christ is emanuel , because he hath made god and us one . so that god is our god , and not only so , but our father in him . thus you see how it cometh to passe , that god is our father by christ , who came to bring us again to god ; as his whole office was to bring a few that had been singled out of mankind to god again , from whom they fell ; for we all had communion with god in adam , but we lost it , and now must be brought again to god , which must be done by christ , god and man. thus much for the foundation of the point , that god is christs god , and god in christ is our god , to do all things for us , to bring us to an happy condition here , and an everlasting happy condition in heaven . we see here , it is brought as a ground of comfort , and so indeed it is . and we may observe from hence , that now by the resurrection of jesus christ , god is not only become a father to us , but a god. this is a ground of many cōforts , go tell my disciples , now i am risen again , & therefore justice is satisfied , and now they may have lively hope of a better condition hereafter . for god is my god , that hath raised me up , and who will raise up mine too : so that now we are copartners with christ , sharers with him in the fatherhood of god , and god is god in common with christ and us . this may well be brought as a point of comfort , if there were any comfort in the world of sweeter efficacy then this , our saviour would have sent it to his disciples . comfort being his main office , and his main end , he would have the best comfort after his best resurrection . and he picks this from amongst them all . go tell them , i go to my father , and their father , to my god , and their god. and therefore it is a pregnant comfort , and indeed no heart can conceive the comfort of it , that we have interest together with christ in god , and with the fatherhood of god. and both these the scripture joyneth together , 2 cor. 2. 6. i will be your father , and your god. to unfold the comforts more , god is said to be our god in covenant in christ . he is the god of christ , and therefore of us ; because he hath made himself over to us . a thing is said to be another mans , when the title is past to another man. now god hath as it were , past over himself to his believing children , and members of christ . he hath made over himself to them to be their god , as he was the god of abraham , isaac , and jacob , and all the patriarks , prophets , and apostles : so he is of every good believing christian , to the end of the world . god maketh himself over to be theirs , and ( as the scriptures stile is ) he is their portion and their inheritance , a blessed portion , a blessed inheritance , more to us , then if all the world were ours , then if heaven were ours , then if ten thousand worlds were ours ; for he is our god that can create millions of worlds more then this , if it were needful . habet omnia , qui habet habentem omnia . he hath all things , that hath him in covenant that hath all things . and therefore when the scripture saith , i go to their god , it implyeth , i go to him , that is , all in all to them , that is larger then their hearts can be ; for what heart can conceive the fulnesse of the comforts arising from hence , that god is our god. many know they need comfort of such a transcendent nature . the heart of man is so distrustful , so faithless , and the conscience is such a clamorous thing , and therefore he cannot think this is too much . i beseech you therefore , do not lose the comfort of it , that in christ god is our god ; though we can say of nothing else it is ours , perhaps we cannot say , great houses are ours , or great friends are ours , or inheritances ours , that is no matter , we can say , that is ours , which is infinitely more then that . we can say , god is ours in christ . nay , being exhorted to say by the spirit of faith , that god is ours in christ , all things in the world are ours . as you have it in that place of scripture , all things are yours , why ? because you are christs , and christ is gods. whether things present , or things to come , paul , apollos , cephas , life , death , all is yours , you are christs , and christ is gods , that is , all things must by a command from god , conspire to make us happy , affliction , or satan , or death , or trouble of conscience , or desertion , or every thing to help us to heaven . the curse is taken away , and there is a blessing hid in every thing that befalleth a christian , to bring him to heaven : therefore it is a comfort of infinite extent . all is yours , because god is yours . you shall see the extent of the comforts further by retail , as it were . if god be ours , then all is ours too ; what be they ? the scripture telleth you , and i should spend too much time in unfolding of them . 1. if god be ours , his wisdom must needs be ours , to find out wayes to do us good ; for his infinite wisdom hath found out a way in christ by satisfaction of his justice to bring us to heaven . he can make us go beyond all the policy of our neighbors ; for his wisdom is ours . 2. if we be in danger , his power is ours , to bring us out . 3. if we have sinned , his mercy is ours to forgive us . he himself being ours , his mercy must needs be ours . the whole being ours , it followeth out of the strength of reason , that the parts also must be ours . 4. in any want , his allsufficiency is ours , to supply it , or to turn it to good , and make it up in a better kind . 5. in a word , god being ours , whatsoever is in god , whatsoever god can do , whatsoever he hath is ours , because himself is ours . and therefore i beseech you , make this use of it , to get into christ by faith , to be one with christ , that so god may be our god. get faith above all graces , the grace of union , and the grace of communion , that being one with christ , we are one with him . god being ours , all is ours , yea the worst thing in the world is ours . if god be not ours , it is no matter what else is ours . alas , all things must be taken from us , we know not how soon , and we taken from all things else . what if we ha d a kingdom , as saul had , if we be forsaken of god , as he was . what if we had paradise , if we offend god , we shall be cast out ? what if we had the dignity to be apostles , if with judas we have not god , what will all come to ? what if a man should enjoy all the world , if out of christ , it would yield him no comfort . as the emperor said , i have gone through all varieties of conditions , et nibil mihi prodit : but it hath done me no good . if we had all what is it , but vanity of vanities , and not only so , but vexation . now when we have god to be our god , he is able to fill the soul . he is larger then the soul , and he is able to quiet the soul , he is the rest of the soul , the soul is quiet , in him is the center , as the place of quiet . if god be ours , then the soul resteth in it ; for god filleth the soul , and quiets the soul , and hath alwayes fresh comforts for the soul , infinite still to all eternity . there is nothing in the world , but we do as it were deflorare , take away the flower of it by use , and it becometh stale . though a man continue many thousand years in the world , yet he will be weary of all things in the world , because there is no freshness in them . it is finite , and the soul is larger then the comforts of the world . but in god is a spring of fresh comforts to everlasting . consider the things that inable him to be our god , to fill the soul , and to be larger then the soul , to quiet , and calm the soul in all the troubles of it , and then to have fresh springs of comforts , what a comfort is this to have god , for our god ? let it therefore raise up our souls to labor after our god , and never rest till we have some interest in this great portion of god , to be our god. when we can by faith go out of our selves to christ , and lay a right and just claim to god to be our god : this is a comfort that reacheth from everlasting to everlasting . it giveth us forgiveness of sins , when we had lost our selves , because we are in christ he hath forgiven us . in all extremities and troubles , when no creature can comfort us , it is his glory to shew himself a god. it reacheth to the resurrection of the body ; god is abrahams , and isaacks , and jacobs god , when dead , because he was the god of whole abraham , isaack and jacob , and therefore of soul and body . and it reacheth from all favours of this world , so far as is for our good , to all eternity , being our god , he will protect us from all extremities in this world , he will speak comfort to our souls , which nothing can do but god. when we be dead , he will raise up our dust , because he is our whole god , the god of our souls and bodies , and we shall be for ever with the lord. it is a comfort of wonderfull extent . vse 1. let us therefore make this use of it . labour to make him so to us ; for as he is to us , so god by his spirit is our comforter , who being satisfied , giveth us his spirit . we must make god our god , and then he will be a god unto us . these be mutual , wheresoever they be , wheresoever god is god to any , they by the spirit obtained by christ , have grace to make him so to themselves . what is it for us to make god a god to us ? it is this , to set up god a throne in our hearts , and to give him a soveraignty over all things in the world , that we may say in truth of heart , god is our joy , god is our comfort , god is our rock , god is all in all to us . when we give him supremacy of affection above all the world , we esteem nothing above him , we value him above all esteem , his loving kindness is better then life it self ; for else we do not make him a god to us , and then it is no comfort to hear all the comforts spoken of before . for all to whom he is a god in the covenant of grace , and have hearts to make him so , the spirit raiseth up their affections to make him a god to themselves . amor tuus , deus tuus , as it is said of old , what we love most is our god. what we joy most in is our god , what we relie and trust in most , is our god , as it was said of the wedge of gold . and therefore if any thing hath our affections more then god , or equal with god , that we make our god. it is a quaere of the greatest concernment in the world , to put to our hearts . what do i make my god ? as david putteth the quaere to himself : now lord , what is my hope , is it not in thee ? and so put this quaere to our selves . lord what is my joy , what is my hope , what is my trust , what is my comfort , is it not in thee ? if our hearts cannot make an answer to this in some sincerity , surely as yet we have not made god our god. time may be , that he may be so ; but till by the spirit of god we be brought to see an emptiness , and vanity in the creature , and a nothingnesse in all , in comparison of god , that we can say , whom have i in heaven but thee ? we have not comfort , because we do not make him ours by a spirit of mutuallity . where there is a covenant of grace , there must be a mutual making of god our god , as he maketh himself to us . alas we may be ashamed of it , the best do often forget themselves . oh how do men value the favours of a man , and the promises of a man , the seal of a man for such , and such a benifice , and how doth it grieve them to have the frowns of flesh and blood , the frowns of greatness ; but when their consciences tell them they are under guilt of many sins , and god is not in good tearms with them , how doth this affect them ? and when their consciences cannot say , they have promises sealed in christ , of the favours and mercies of god here , and hereafter : alas it is dead comfort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give me that which is present , and take you that which is to come , is the language of both . how few can say from sincerity of heart , that they make good to be their god. and therefore it is of greater concernment then we take it . vse 2. as it is a ground and foundation of comfort , so of all obedience to god , as it is prefixed before the commandements , i am the lord your god , you shall have no other gods but me , & do all in obedience to me from this ground . but much more now ; then he was the lord god that brought them out of egypt . but now god may prefix , i am your lord god in christ , that have brought you from hell and damnation , that intend you heaven and happiness , and therefore do so , and so . since this is the spring of all obedience , we ought to labor to make it good , and often to examine our selves , as before , what we make our god , and what we pitch our affections on . alas , is our soul for any thing but god ? hath not god made us for himself ? and will our hearts rest in any thing but god ? why then should we love vanity , and besot our selves ? when death comes , they may say as saul said , the philistins are upon me , and god hath forsaken me . death is on me , trouble , sickness , vexation of conscience is on me , and god hath forsaken me , i have no god to go to , what a miserable estate is this ? and therefore i beseech you , let us labor to have interest in the covenant of grace , to make it good , that god is our god in jesus christ . who giveth us a being to be christians , to have a new nature , to have a good being , but god ? who maintaineth and preserveth that being , but god ? and who keepeth and preserveth us , till we get into a glorious being in heaven ; but god , who is all-sufficient , self-sufficient , sole-sufficient , only sufficient , this god is our god now in christ . god is to us in a more special singular manner , then to other creatures , because he hath raised us to a more excellent being , not only as men , we being in the highest rank of creatures next the angels , and so he is a god to us , more then to inferior creatures , that have a more circumscrib'd and narrow being . man hath a large being , a reasonable soul , and is fitted by nature to have communion with god , who is wisdom it self , and with angels ; but all this were little comfort , unless we had higher degrees of being then this . if god be our god in christ , we have a spiritual being , which is as much above the dignity and prerogative of our ordinary being , as our being by nature is above the basest creature in the world . and so god setteth a stile upon us sutable to the excellency of our spirituall being : there is nothing excellent in the world , but we are learned by it . now to let out the advancement and excellency of the dignity we have from god in a special manner , to be sons , jewels , his portion , his diadem , to be whatsoever you can imagine , that is glorious and excellent . an excellent condition , though spiritual , and concealed from the world . gods children are concealed men , as you shall see afterward , they be hidden men , the world taketh no notice of them , because their excellency is seen with another eye , then the world hath . the god of the world blindeth the eyes of worldlings . they cannot see into the excellency of gods children , no more then they can know god himself , and christ himself . so you see what it is to be a god in nature and in grace , to be all in all unto us , to have our whole subsistance , and dependence in him , in him we live and move , and have our being , and well-being . in this , our excellency consisteth , that god is our god in christ , who was god , and that he might bring god and us to good tearms together , that he might make god our god , he was emanuel , god with us , to make god with us in favour and love . the god-head is nearest the humane nature of christ , of any creature , it is nearer to christ then to the angels ; for god hath not taken the angels into hypostatical union to be in the same person ; but god in christ is so near our nature , that there is an hypostatical union , they make one person , our nature being taken into the second person . by reason of this near union of the god-head to our nature cometh that comfort and near union between god and our nature , whereby god hath sweet communion with us in christ . god by his spirit , though not hypostatically , yet gratiously is one with us , and hath communion with us now as his children : so that sweet entercourse between god and us now , is founded upon the nearness of the god-head to our nature in christ , in whom it is nearest of all , in whom it is advanced above the angelical nature . and therefore our blessed saviour might well say , i go to my god , and your god , to his god first , and then to our god. now we may say , god is our god , and upon good grounds , because god is christs god , and in him our god , which is a point of singular comfort , and therefore i will inlarge my self further in it . doct. for god to be our god , especially in having that in our hearts unfolded , in regard of our spirits and best being , is the most fundamental comfort that we have . for from this , that god is our god , commeth all that we have that is good in nature and grace . whatsoever is comfortable commeth from this spring , that god is christ , is our god , our reconciled god. that gods nature , and ours now , are in good tearms . beloved , what cannot we expect from god , that is now becom our god ? what he is , what he is able to do , what he hath , all is ours , considering himself is ours . if we have the field , we have the pearl in the field . and therefore the wise merchant in the gospel , sold all for the field , wherein the treasure was . we have the field it self in having god , and we have all that god is , or can do for us for our good , even as we have christ , and all that christ is , or hath done , and suffered , and injoyeth , all is ours , because we are christs , and christ is gods , as the apostle saith , so that having god , we have all , because we have him that possesseth all , the creator of all , and preserver of all , and disposer of all . but to clear an objection a little , if god be ours , and all things else , how comes it that we want so many things . i answer , it is our own fault for the most part , we want faith to make use of , and improve this comfort . and then again we want nothing that is for our good , want it self is for our good . and observe this , our god is so powerful a god , that he maketh the worst things we suffer , a means to convey the greatest good oftentimes to us . if god be our god and father in christ , why have we sins ? why vexed with the devil ? why persecuted with men ? why streightned thus and thus and thus ? all this is for our good . god is our god by these , and in the midst of these , and is never more our god , then in the greatest extremity of all ; for then we come nearest the fountain : there is near and sweet communion between this god and us , when we take of the fountain . when the means are drawn away , the conduits of conveyance , and we have nothing to go to , but god immediatly : there is sweet communion , and sweetest comfort in heaven ; we shall have god in christ , who will be all in all unto us . we shall need no magistracy , ministery , food , raiment , or defence against cold , or injury ; we shall be out of the reach of satan , and all enemies , god will be all in all immediatly . the same god is all in all to us , either by means , or immediately . when means fail he conveyeth his sweetness , and his power immediatly , but ordinarily by means ; and what sight doth in heaven , faith doth now in some proportion ; for as sight in heaven seeth god in christ , all in all , and injoyeth that happy vision , so faith seeth god to be all in all , and christ to be all in all , though in an inferior degree to sight and clearness of vision : yet for the capacity of this life , we injoy god now , as they do in heaven . we have inward comforts when most deserted . god was never more near our blessed saviour , then on the crosse , when he cryed , my god , my god , &c. for then he found invincible strength , supporting him in the great undertaking under the wrath of his father . and so god is never neerer , then in extremity . in strength , though not in sense and feeling ; and oftentimes in feeling it self , we never have sweeter comforts , then in the want of all outward comforts whatsoever , when nothing else can comfort us but the presence of god. and we must know besides that , the state of a christian in this world , is an hidden condition ; for it is to the eye of faith , not of sense ; and therefore god is a god to his , though the world see it not ▪ there is a secret hidden influence , a secret passage between heaven and earth , that none seeth . who observeth the influence of the sun , or the sweet influence of the starres upon the earth ? light we see ; but there is a secret influence pierceth deeper then the light , to the very bowels of the earth whence metals come . where no light comes , there is an influence , though not discerned , and much more can there be influence of strength and power , and hidden comfort , though there be no sight . cannot god be our god , in regard of strength , supporting and supplying , though there be no visible and sensible comfort , though we see it not our selves . certainly the soul is upheld by an invincible strength in the worst condition that can be . therefore this is true , that god is our god in all conditions . let us make use of this . to what use is riches and friends , if we do not use them ? to what use is god and christ , if we use them not ? nostrorum est , utamur nostro bon● . he is ours , let us use him for our special good on all occa●ions . oh that we had faith answerable to our prerogative , it is a prerogative more then heaven and earth , that god is ours , and had we faith suitable , what kind of persons should we be in grace and comfort , and whatsoever is good ? therefore labor to make use of it ; but more of this after we have spoken of some rules of tryal , because whatsoever i may say this way may be misapplied . they be excellent comforts ; but perhaps saith the distressed soul , they belong not to me ; to whom it doth belong : perhaps it belongeth to me , faith another that is a stranger , and a carnal man , to whom it doth not belong . therefore our saviour giveth some notes of distinctions , to know whether god be our god or no. not to be much in the argument , yet to be plain in it . 1. god is their god in this peculiar manner that i speak , that is in the covenant of grace , not otherwise , and i speak not what god is by creation of man ; for so the devil is gods , and every creature . but the question is , whom god is a god to in the nearest bond of the covenant of grace ? that is the only comfortable relation that can be ; for if god be not our god in that , all other comforts will be nothing . it is better we be no creatures at all , then not creatures in the covenant of grace . it is therefore worthy the commending to you , especially considering our naughty hearts are prone to deceive us , sataa and melancholly , and temptations do make some refuse the comfort , and some presumptuous persons to snatch at it , when it doth not belong to them . those to whom god is a god indeed , in a sweet relation of the covenant of grace to be their god , as to the patriarks , prophets , & christ & the apostles , he giveth his holy spirit to witness so much to them . though the voice of the spirit is not alwayes heard in the best children of god , yet he giveth them the holy spirit , that though it doth not alwayes witness , yet it alwayes works something in them , which may be an evidence that they are gods. 2. now the spirit of adoption and sonship is known by a spirit of supplication especially . whom god is a god to , he vouchsafeth a spirit of prayer to go to him in all their necessities , which is an issue or branch of their faith . he giveth them faith to believe it , and prayer to make use of it ; for god will not give this great priviledge , without heart to make use of it , which is done by faith and prayer ; and prayer is nothing but the frame of faith , acts 9. as soon as paul was a good man , presently after his conversion , behold he prayeth . the child cryeth , as soon as born , and the child of god is known by his praying ; as soon as he is converted , an intercourse is opened between god and the soul , which a christian soul will never neglect . if they are plac't in the worst condition , they will pray to god , or at least sigh and groan , which is a prayer that god can make sense of . those that have any strong places of defence in trouble , they will be sure to fly to that in times of war , they will betake them to their castle , and place of munition . and so they that be gods in time of danger , run presently to god , he is their rock , their refuge , and place of defence , repair to him by faith and prayer . the name of the lord is a tower of defence , the righteous in trouble fly thither , and they are safe . a man may know what his god is , by his retyring in times of extremity . your carnal man if he hath any place to retire to , it is to his friends , to his purse to bring him out . he will go to that , which his instinct will specially lead him to in times of trouble . as every creature together with the nature of it , hath received an instinct from god , to go to the place of refuge , wherein it is safe , as the weakest creature hath strongest refuge . the conies a poor weak creature , hide themselves most strongly , out of instinct they have their own weakness . so gods child being privy of his weakness , and need of support and strength , hath the strongest support that may be , and runneth to his god. worldly men have many shifts , as the wily fox hath ; but a christian hath but one , but that is a great one , he goeth to his god in time of need . and therefore you may know who is in covenant with god in times of extremity , especially , by a spirit of faith , a spirit of prayer . in times of extremity , no man but a christian can pray with any comfort , with any sweet familiarity , abba father ; but they be like pharaoh : go moses , pray to your god. he had no such familiarity with god as to pray for himself . and so carnal men will say ; pray to your god. and many like devils , will have no cōmunion with god in their prosperity , but their whole life is a provoking of god to emnity by swearing , loose , debauched , irregular carriages , hateful even to moral men : their hearts tell them they be even like satan . vvhat dost thou come to torment us before our time ? what hast thou to do with me ? what have they to do with god ? they have scarce a bible in their chambers . if one , it is for fashion sake . and that they may not appear to be naught , they will hold conformity in publick assemblies ; but for private familiarity they have nothing to do with it . the shew of religion goeth under an opprobrious name ; but if they would put off the shew , it were nothing , and not make ostentation of what they are not ; but they have no communion with god in prayer . they will go for gods people , and own him for their god , when they have no trading with him , so much as by prayer . take heed we deceive not our selves , i beseech you , salvation dependeth upon it . 3. we may further try , whether our claim of god to be our god be a good claim , on good grounds , by our siding , by our partaking ; for those whom god is a god to in a peculiar manner , will be sure to side with god. god hath two things in the world , he prizes more then all the world , that is , his children and church . his cause and religion , they that be gods , will be sure to side with the church , they will stand and fall with the church , and the cause of religion , they will live and die with it . but a carnal polititian , that hath perhaps great parts of nature , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the grecian calleth him , they be for all turns , they can bring themselves to any figure , like water that will receive any figure . take it , put it into a vessel that is square , it will be square ; put it into a round vessel , it will be round . how can they own god for their god when they will not seek him , and they are yet to chuse their god and religion . and because they will be sure to be safe in all times , they will own no religion in any time . and beloved , is it possible any such should say with confidence , god is their god ; will he own them that will not own him nor his church , nor his cause ? you know jehu cried out , who is on my side , who ? cast her out . and so god in doubtful times of danger , cryeth out , who is on my side , who ? stand out , appear , if you be on my side , if you be on my side , own my cause , if you be not on my side , if you have no degree of goodness , it will appear . christian wisdom is one thing , carnal policy is another thing . the wisdom of the flesh is emnity with god. many applaud , and think themselves for some body in this kind ; but this wisdom is emnity it self against god. when a man will be wise in a distinct kind of wisdom from god , when he will have a cause severed from god , & will not side with god , he must look that god will accompt him his enemy , and make him his ; but especially in the hour of death , and deep extremity , he shall not be able to look god in the face , to whom he hath been a traitor in the church , and in the cause of religion . and therefore as we will be able to own god for our god , especially in doubtful and dangerous times , side with the church , and side with religion . it was objected to that good jehonadab : a good man , have we any thing to do with gods enemies ? now there be two sorts of enemies , that we are especially to have nothing to do withall , if we side with god , enemies within us , and enemies without us . sin within us , we must take part against our sins , take gods part , and the spirits part against corrupt motions and affections . divinity must begin from within , else it is faction without . it is not religion , but faction , if the religion begin not in our hearts , and if we hate not sin in our selves . where there is true antipathy , the nearer any thing is that is opposite to our nature , the more hateful it is . he that hateth a toad , hateth it in his bosom most of all . and he that hates sin , as sin , hates it in his own heart most of all . and therefore they that will pretend religion , and be naught in their own particular , it cometh not from a true principle ; for they that will side with god , side with god in their own hearts , and be good men in their own particulars : therefore i beseech you , try your selves by this . likewise , 〈◊〉 men est●em sinne gods enemy w●●●esoever they see it , and so far as their authority and power reacheth , they will take gods part in themselves against themselves , and in the world too . i will not inlarge the point , because it cometh in by way of tryal , and i cannot but touch it as a tryal . thus you see how we may know whether we be gods or no , by owning his cause , and siding with him : you have some expressions in scripture to this purpose . micah 4. 5. all people will walk every one in the name of his god , and we will walk in the name of the lord our god for ever and ever . every man will walk and converse in the name of his god , they will own their god , and take part with him , and we will walk in the name of our god for ever and ever , and own his cause at all times , and constantly for ever , and ever . and likewise in esay 44. speaking of gratious times there , when men shall be bold for the lord , as in all times some men will. one shall say i am the lords , and another shall call himself by the name of jacob , and another shall subscribe with his hand to the lord , and tearm himself israel . god shall have his tongue , his hand , and all . he shall say i am the lords , he shall call himself by the name of god , he shall subscribe to it , and own the cause . 4. again , if we would know whether god be our god , we must know whether we may lay just claim to our god , as a peculiar god to us , or no , and that way in which god sheweth himself to be a god in peculiar respect to us . now how doth god shew himself a god in a peculiar respect to his children ? he sheweth himself to have a peculiar respect to them . 1. by peculiar gifts , when he gives to them , that which he giveth to none else : shall we imagine god to be our god , by common gifts , and common graces ? no ; for thou comest to hear the word , so herod did . thou receivest the sacrament , so did judas , so did simon magus . thou hearest the truth with some joy , so did the third ground . thou hast excellent part● , so hath the devil himself . but thou art in such a place of the church , teachest others , so did judas . are these evidences to try whether we be gods , or no ? what then is the peculiar gift , and love-token that god bestowes upon his favorites ? they be the graces of his spirit , especially in regard of god , an humble broken heart , and a believing heart , and a lowly heart , that goeth out of it self , that goeth unto god by faith , and towards man full of love , which argueth a great deal of self-denyal , when a man can love others with denyal of his own profit and ease . he that hath a humble , believing , lowly heart , hath more then all the world besides ; for he hath gods peculiar gift . many poor souls complain , as if god had no regard to them , and yet in the mean time , they have humble , broken hearts , which is more then if they had all the wealth and wor●h that the world hath , which have proud hearts never broken . the return of these favours will be comfort in death , and glory in heaven . what will the fruit of a believing heart be ? he hath god and christ , if he hath a lowly large heart to do good , he doth that which in the issue , shall further his accompt at the day of judgement , and there is the love of god shewed in his special favour . 2. so the love of god especially , shall be a special peculiar comfort , that the world is ignorant of , especially in times of extremity . inward peace of conscience , inward joy , and inward comforts , these are signs of love , that god bestoweth upon a man when he will own him in the worst times , and speak peace to his soul , when nothing in the world will speak peace . when the lyons roar , the great lyons of the world roar in extremity , he hath inward peace and joy , and comforts of the holy ghost , that inward intercourse of god with the soul , is a sign of gods peculiar love , when god speaketh peace to the soul , when he sheweth the light of his countenance , which david in the 4th psalm prefers before all outward comforts whatsoever . gods revealing of himself , as the scripture calleth it . when god revealeth himself to his , to be theirs , with peace and joy , and comfort , accompanying it , this is peculiar . 3. again , a peculiar favour and love-token of god , as to have seasonable and sanctifying correction . to have corrections when they be seasonable , when we be in a way of straying , and god will bring us home by correction , and when we have sanctifying correction , we find by experience , that all is turned to our good . if i find any thing turn me to my god , i know i am his : if my crosse be seasonable , and sanctified , he is my god ; for he takes that course with me , which he takes with his own people . these be singular signs of gods love , when he bestoweth the graces of his spirit , his comforts , peace and joy , though not largely , yet so much as shall sustain the soul . and then when he seasonably meeteth us , and will not suffer us to thrive in an evil cou●se . oh it is a judgment of judgements , to be hardned in sinful courses of life : how can it but end in desperation at length ? and therefore it is a great favour to be chastized , it sheweth , we are sons , and not bastard● . thus we see how we may lay just claim to this , that god is our god in a peculiar manner . 5. to name but one more , to distinguish a spirit of presumption , from a spirit of faith and truth , that god is our god , is this . 1. if we have grace to answer his dealings towards us . when we can eccho to gods dealings ; god hath chosen us , if we have grace to chuse him for our god. we may know he hath called us effectually , when we answer gods call : when he biddeth us believe , he giveth us an influence of power , to be able to say , i believe , lord help my unbelief . we may know , he loveth us when we reflect love again , and love him ; we may know he compasseth us , when we imbrace him ; we may know he delighteth in us , when we can delight in him , and his servants . whence is the strength of this argument ? from hence . all good things , whatsoever we do from god , is but by reflection . god shineth on us first , god owneth us for his first , and god must do so in the order of causes . god being the spring of all goodness , he must begin , we love him because he loved us first , else we could never love him : therefore if we love him and his truth , he loveth us , that is sure . vvhat have i in heaven but thee , and in earth in comparison of thee ? surely he owneth us , because in order of causes , we can have nothing but from him first . 2. and then again , out of the nature of conscience , if we can go boldly to him as a reconciled god , notwithstanding guilt of conscience , it is a sign he hath obtained peace of conscience , because it is the nature of conscience , if it hath not peace from god , not to dare to appear in gods presence . so then , when there is inward peace and love , answering to gods love , choice answerable to gods choice , apprehending of him , answerable to his apprehension , this reflection and return , and rebounding back to god , is an invincible argument , that god hath first shined upon that soul . god sometimes will let us see things in the effect , and hide them in thecause . perhaps he wil not perswade b● his spirit , that he loveth us , hath chosen us , and that we are his ; but he will work something in our hearts , because he will have us search our spirits , what good thing he hath wrought , what love , what choice of the best side are in any of these ; surely then god is theirs , though there be not an open voice , yet we may know , god hath loved this soul , and spoken peace to that soul , because we can return nothing to god , but he must shine on us first . therefore beloved , let us make use of this , and let us take heed of sacrilegious usurpations , that we do not usurp upon gods house , or god in a peculiar respect . indeed we may come to god , as his creatures , we are the workmanship of thy hands , and say the truth , though we be in a wicked course of life , but to say thou art my god in christ , i am thine , thou hast chosen me for thine ; when we have not chosen him for our god , nor loved him , nor his cause , nor sided with him , nor have any stamp of him on the soul , have nothing but common favour that castawayes have , as well as we , and the devils as well as we , ( for the devil● go beyond all men in parts , ) and yet to usurp the prerogative of being gods in a peculiar manner , and to be bold with the holy things of god , as if we were of his family ; this is a dangerous usurpation , take heed of it . and therefore they that live in courses of rebellion , and resolve not to mend , they take the holy things of god , as the psalmist speaks , psal 50. in an holy indignation , what art thou that takest my word in thy mouth , since thou hatest to be reformed . thou art an enemy to god and goodness , and wilt be so ; thou art in a course of rebellion , and wilt be so . the devils works you do , and will do ; can we not take the word of the covenant into our mouths , and shall we take the seal of the covenant ? therefore resolve to amend , else have nothing to do with god , do not add one sin to another . it is childrens food , and not for doggs , it belongeth to them of the family . if thou be none of the family , what hast thou to do with them ? if thou be of the family , whatsoever thy infirmities are , thou maist come boldly ; for the seals are to strengthen our weak faith . when the father is father of a child , the father will not cast away the child for breaking out with deformity , or lameness ; when god hath taken us into his family , infirmities cannot discard us . but i speak of them , that in a wilful opposite course of sin shew they never had to do with god in familiar entercourse , god never gave them a spirit to alter their natures . propriety and proportion , and suitableness of disposition go together , propriety joyneth with suitableness ; where god owneth any man , he makes them like himself by his word and spirit , that their natures shall be even and agreeable to holy things , shall have a tast of holy things . and where there is not suitableness of holy things , there is no propriety . will god own a man , and not make him suitable ? will god take his friend , and not give him a friendly nature ? he will not ; for he first fitteth our natures for communion with himself , else there can be no propriety . let us not deceive our selves ; but if vve find some beginnings of grace , and can say without arrogancy , or usurpation , doubtless thou art our father , our god , we be not worthy to be thine ; but we be thine . if we finde something that cast-awayes cannot have , some grief of heart for sin , some faith , some little measure of love , some love of truth , and inclination to the best things , then we may come boldly to increase our familiarity , and communion with god ; but otherwise it is dangerous to come to god , we approach a consuming fire , who shall dwell in everlasting burnings ? say they in isaiah , and if god be not in covenant with us , oh he will be consuming fire , everlasting burnings , and we but stubble , & it will increase spiritual judgment in us , hardness of heart , and going on from sin , to sin , till we be accursed for sin : therefore it is a fearful thing to be given up to hardness of heart , they that do continue in sin , god giveth them up to hardness of heart , to be insensible of his dealings with them . vse 3. if we can in any degree make it good , that god is our god , and we his people , then let us make use of it for our comfort in all times that we have a god to go to , though we have no friend in the world , yet we have him in whom all friends meet . if we have no comfort here , yet we have him in whom all comforts meet ; for all concenter in him . he hath father and friends , and worth and grace , and peace and comfort in him , and all is in him , if we go to him , we shall find a confluence of every thing that is good , suitable to any necessity of ours . and therefore let us learn to single out of god whatsoever may help us to be in covenant with him . he having made himself over to be ours , let us learn this wisdom to single out of god whatsoever is peculiar to our present condition ; for considering he hath made himself a god to us , he is all-sufficient for every turn : therefore out of his all-sufficiency , take out whatsoever is fit for any particular exigency . lord i am now in a straight , and want wisdom , thou in christ hast abundance of wisdom . christ hath in him all treasures . i now want friends , i want counsel , i want help , i want strength , god hath a fulness of all this for his children . he hath it not only to content himself , and look on his own happiness , but for his friends that be in covenant with him , that be in covenant with him , that be so near him , that he will own him to be their god. if you aske what is religion ? it is to know god , to have all-sufficiency in him for my good ; and then to make use of him by dependance on him for that good , and by advancing of him in giving him the due honour and thanks of it . and therefore we deserve not the names of religious persons , if we do not study what he is to his creatures in the covenant of grace . then make use of it by a spirit of dependency , and alwayes giving praise and thanks . this is our whole man , and what is all else ? nothing but trouble and vanity . get our bonds sealed , that he is our god , and then break with all the world beside , come what can come , or what will come , we are sure to be safe . it is a com●ort of wonderful large extent . the use of the sacrament is to seal that god is our god in particular , and that christ is ours , as verily as the bread and wine are ours . and let us desire the lord to seal to every one of our souls , that are to have communion with him in particular , that he in christ is ours . christ with all his merits , and the fruits of them , forgiveness of sin , and life everlasting , as verily as the outward man partakes of the outward seals , and then we shall come , and go away with comfort , and be made partakers of that end and use of the sacrament , for which our blessed saviour instituted it . having spoken before of common favours which devils and castawayes may have , as well as we , i shall inlarge my self a little in this , because it is a point of concernment . as in other sins we be like the devil , so in this sin a man is worse then the devil himself , if a man will be a common swearer , and opposer , and malitious against goodness , being only in love with some idle conceipt of his own , which he will have god himself stoop to , else he will not to heaven : he will not be saved but by his own foolery . a man that hath a bitter spirit against the power of grace , that is a common blasphemer , that carrieth a spight against religion , for him to say , god is his god , the devil will as well say so . he will say of paul and sylas , these are the people of god ; but he will not say himself is . for a man to live in sins against conscience , defend them , oppose all that opposeth his sins , and yet claim an interest , while that disposition standeth in him , it is more then satanical impudency , and it is extream hardening of the heart against all goodness ; for how many thousands in the church perish , and sink to hell under this presumptuous conceipt , i am gods , and god is mine , when the title is false , and the evidence false . and therefore is is a point deserving throughly to be examined continually , what those evidences of graces be , that we venture our souls and salvation upon . i will not stand much to presse the point . but you see the necessity of it , consider therefore i beseech you wha● i have s●id . if god be ours , there will be a separation , where there is an owning of god for our god ; there will be a separation from all that is not his , as well as a gathering to them that be his . the work of gods spirit in his children , is like fire , which hath two properties , to sever all heterogeneal and strange stuffe and drosse , and the like , and gather all the homogeneal stuffe of one nature . and so the works of the spirit gathereth to the soul so much as is good , and refines that , and severeth that which is contrary . that spirit of god , that telleth them that they be gods , it is is a severing spirit , and a uniting spirit , it severs contraries , and it uniteth things of the same nature , there is a joyning to what is good , and a separating of what is evil . i will add this farther , that wheresoever on good title , we can say , i am gods , there is a reflect act of the soul to say , god is mine . god hath put a light of reason and friendship into man. now friendship standeth in mutual office of duty and gift , where this is not , there is no friendship , no reconciliation , no owning on good tearms . the end why god saveth a company of men , and bringeth them to heaven , the body of christ , which we call the church , it is , that he may have eternal communion with them in the heavens , as he hath with the blessed angels , and in christ a nearer communion , then he hath with them . now how can this communion be , unless we turn to god , unless we have something to answer gods love . again note , god is ours , because christ is ours , the covenant is first made with christ , and then with us . whence we see a ground of particular application of that which we call particular faith , a ground of particular application , by a spirit of faith of god to us , and christ to us , that god in christ is my god , and your god. the ground of this is , as god offereth himself , we must apprehend him ; but christ offers god , and he knoweth how to offer him . he teacheth us how god is to be presented , and he presenteth him as our god , and our father , and therefore let us entertain him , as ours . thus you see a good ground of particular application of god the father , and christ to us in particular , in two respects , not only that every one in particular ought to have a particular faith , and not to think a general faith is enough to believe , as the church believeth ; but to have a particular faith of the object , not only of the subject , but of the object , that , that is his in particular , i go to my father and your father . god is the father , and the god of all the elect , and only the elect , and of every one of the elect , as we say in solidum : that is said to be in solidum , when every one applieth the whole to himself , without diminution of any part . the sum is in solidum to every one that will make use of it , to inlighten every creature that shutteth not his eyes . as a common fountain is no mans in particular ; for no man can say this is my fountain alone , and yet every man can say this is mine : so that every saint can say of god , he is mine in solidum , though he were alone , he may say god is mine . if ten thousands have him , yet god is his god. god careth for all , as if there were but one , and for one , as if none but he . god offers himself , not only to his whole church , but to every one in particular , and therefore of every one he ought to be apprehended . this is founded in all the great points and mysteries of religion . as for instance , what is the ground of all the petitions in the lords prayer ? our father . what interest have we to all the petitions , and to every article of the creed , if there be not a particular application ? i believe god the father to be my god , jesus christ my saviour , the holy ghost my sanctifier , remission of sins , and life everlasting is mine . we do no more then the devils . now every truth in scripture is written for our comfort , and shall it be no more comfort to us , then to the devils ? doth the scripture intend us no more comfort then the devils ? yes ; but the devil may say for the church , there is remission of sins , and a god and saviour ; but not for me , and that is his torment , he cannot come to particulars . so the sacraments are to seal a particular faith , as every one in particular taketh the bread and wine , so by a particular faith , every one may say , christ is mine , his death is mine , blood-●hed mine , remission of sins and interest of christ is mine . it doth not seal a general faith in the clouds , but a particular assurance , that it belongeth to every one . and so in the words of the catechise , the ministerial questioning of sinners , is intended , that every one that believeth , should apply it . if thou believest , and if thou believest , thou shalt be saved , and thy sins shall be forgiven thee . so that if we regard prayer and faith , if we regard the sacraments , or the use of the catechise , all inforce a particular faith . if we have not particular faith , we lose the vertue of all . so it is for the commandements ; put case , no man is named in particular , yet every one ought to ply in particular , that they ought to abstain from such a sin , and perform such duty ; if they do so , they shall be glorified , if not , they shall be punished . and there is the same reason in faith , as in obedience . a man is condemn'd in law , though not named in law , because the general is set down here , and every man ought particularly to apply it , i ought not to have done so , and so . so that it overturneth the end of all , if a man labor not for a particular faith . to go farther . now if i disablethis interest of particular faith of gods love , and christs love , ● loose the comfort of weak faith where it is true . what condition were they in now , when christ biddeth them go ? had not some of them denyed christ , and had they not all forsaken him ? and yet notwithstanding , go tell peter , and tell them all , i go to their father , and their god. so that the interest that a soul hath in christ , who hath true faith , though a weak faith joyned with many infirmities , the interest he hath in christ is not broke off , as you see by the example of the apostles . and therefore i beseech you , let us comfort our selves in this , labouring for a particular faith , and then labor to maintain our interest notwithstanding our infirmities and faults , notwithstanding our sins past . let not satan rob us of our claim , that god is our god , and father in christ . let us learn of christ , we cannot have a better pattern . what doth christ on the crosse , when he had the sins of all the believing world upon him , and had there been ten thousand times more , it had been all one , to so infifinite a person god-man , he had made full satisfaction to gods justice . but having so much upon him , did it take away his claim of god , as his god ? it did not , but still he said , my god , my god. was it a claim that did him any good ? was it a useful claim ? yes , for it was made good by his resurrection and ascension , and therefore he might well say , i go to my god , and your god. i have overcome the wrath of god due for sin , and therefore when i that had all the sins of the world upon me , acknowledged god , to be my god , and underwent the burden of gods wrath , and satisfied for all sin , you may well say my god , not only from the pattern of christ , because he did so , but as a cause ; i may say so , now because christ said so then ; for he hath fully satisfied his father , who had laid that burden on him : you therefore that have particular burdens of your own sins , and have not that other ; but have a conscience troubling you , it is for good , because if you believe , that is taken away . but put case you had the guilt of your own sins , and of many sins beside , what is that to this of christ , who had the guilt of all sin ? and therefore let no guilt hinder you from a spirit of faith , to say , my father and my god. is christ ascended to heaven , to be a mediator of intercession to appear before god ; for whom ? is it not for sinners ? what work is there in heaven for a mediator , if we were not daily sinners ? christ that hath satisfied for sin , biddeth us after satisfaction , to think of god as a father , and to think of his ascension , even for this end , to appear before god for us as our high-priest , to make daily peace for us . his blood is of everlasting efficacy . and if abels blood cried for vengeance , the blood of christ crieth for mercy . as the appearing of the blood of abel spake for vengeance , so the very appearing of christ speaks enough for mercy to the sinner . it is a comfortable clause , that in hosea 2. 19. where god saith , he will marry them in everlasting mercy : so that mercy is part of the joynture of the church . god will marry them in mercy ; in what mercy ? in pardoning mercy ; as the husband is to bear with the wife , the weaker vessel , not to put her away for infirmities . shall we attribute mercie to men , and not to god ? can a friend bear the infirmities of a friend , and a huband of a wife ? & cannot christ bear the infirmities of his spouse ? and therefore never think that our infirmities may hinder our claim : you see it did not here . but , go to my father , and your father . this comfort we shall be driven to make use of sometime or other , & therefore make use of it now . but you will say , this is not comfort for common sort of christians , it is not , and i intend it not for them . it is childrens bread , and it must not be cast to doggs : therefore they that have not god for their god , and live in any sin , they can lay no claim to him ; for they serve another god in their hearts , their vile courses are instead of their god , and in their affections above their god : and therefore let them not think any promise belongeth to them in that course . let them think of god , as a consuming sire , as everlasting burnings , while they be such , and that their peace is as the peace that the soul hath when the strong man holdeth all in possession . when the conscience is speechless , and god hath given them up to hardness of heart , which is a desperate peace . this belongeth to them , that are resolved not to live in any sin , that have given themselves up to god : and yet by reason of the remainder of corruption , are driven to make use of that petition , which christ bids them to pray , forgive us our daily sins . hence issueth this truth , that a christian may be assured of his salvation in this world . for first of all grant , that we ought particularly to apply , as god offers himself to us , and that no infirmities , nor sins hinder this claim , then what followeth ? but a christian believing , and repenting of his sins daily , may be assured that he is in the state of grace , because there be grounds of particular application , that therefore which seems to disable that interest , hinders not at all . and therefore labor to maintain that comfortable state of assurance , by all means ; the grounds of it is , particular application , notwithstanding all sins and infirmities whatsoever , because satan envieth it most , because it is a state wherein we honor god most . i will not enter largely into the point , because i have spoken of it in other texts ; but for as much as concerneth this time , we must labor for that , without the which we cannot go through that which god calleth us to . 1. there be many duties and dispositions that god requires , which we cannot be in , without assurance of salvation on good grounds ; what is that ? god bids us be thankful in all things , how can i know that ? unless i know god is mine , and christ is mine , can i be thankful for that which i doubt of , and think i ought to doubt of ? therefore it is such a state , without which i cannot perform other duties , and particularly the grand duty of thankfulness . and what a pittiful state is this , that a man should not be thankful for christ , nor heaven , nor for the state of another world , that there should be such great matters , and yet they cannot thank god for them . 2. again , god enjoyneth us to rejoyce . rejoyce , and again i say , rejoyce . can a man rejoyce , that his name is written in heaven , and not know his name is written there ? the disciples were very weak now , and yet notwithstanding all their infirmities , they loved christ , they cast themselves upon him , and had not chosen another saviour . therefore rejoyce that your names are written in heaven , and how can a man rejoyce , that knoweth it not to be so ? by gods writing of the law in a mans heart , he may know his name is written in heaven . can a man alwayes rejoyce , if he hath not grounds why ? 3. again , god requires chearfulness , god loveth a chearful giver , and a chearful doer . it is the disposition , that is required in every thing , give me thy heart in every thing thou dost . alas , how can i perform chearful service to god , when i doubt whether he be my god , and father , or no ? shall not i labor for a heart to yield chearful obedience , doth it not come deadly off ? surely it doth . we ought to comfort our selves , and how can a man comfort himself in a condition full of uncertainties , no comforts are comfortable without this , that god is our god , and our father , unless we know this ; comforts themselves are not comfortable unto us . none of the comforts we have , the comforts of this life , are not comforts to us , when the soul saith , perhaps god feeds me to slaughter , and perhaps i have these mercies as my portion in this world , and how can he be comfortable , when he apprehendeth not , that they issue from a spring of love , alas , comforts themselves are uncomfortable . and therefore shall not i labor for that , without which i cannot be comforted , especially it being a disposition for our good , to be thankful , and chearful , and joyful , and large hearted . 4. god requires a disposition in us that we should be full of incouragements , and strong in the lord , and that we should be couragious for his cause , in withstanding his enemies and our enemies . how can there be courage in resisting our corruptions , satans temptations , how can there be courage in suffering persecution , and crosses in the world , if there be not some particular interest we have in christ , and in god , it cannot be so ? unlesse we will denie obedience to all duty injoyned , we must have this assurance which enters into all , which is the spirit that quickeneth , and enliveneth all . therefore labor for it . 2. else we shall take away the grounds that god inforceth good duties from in scripture , as he doth inforce duty from this ground . as elect , see ye put on bowels of compassion . i beseech you by the mercies of god , rom. 12. offer your selves as a sacrifice to god alas , i know not whether i shall have mercy or no ; why take away your ground , and overthrow your principles . and therefore shall not we labor for that state of soul wherein we are fitted to be in that disposition , and to perform duty as god would have us . i therefore beseech you labor for assurance of salvation . that we may maintain it the better , see the grounds of it . it is not in our perfection , for then the poor disciples , where had they been ? alas they had dealt unfaithfully with christ ; but the ground of firmness is on gods side , the certainty is on gods part , not ours . tell them i go to my father , and my god , and their father and their god. though we make breaches every day , yet god breaketh not , as mal. 3. verily i the lord am not changeable , and therefore you are not consumed . we change , ebbe and flowe , are to and fro , up and down every day , varying in our dispositions , though there be some root and seed of grace in us alwayes , yet there is a change in our dispositions every day , but it holdeth on gods part ; and therefore christ nameth not any qualification in them to build comfort on , but my god , and your god , will yet maintain the relation of a father to you , that have not dealt as you should do , and maintaineth the relation of a god , notwithstanding your fall . so that we maintain not our assurance on any part in us , but on gods love . whom he loveth , he loveth to the end . our god unchangably loveth us , in whom there is not so much as a shadow of change . and therefore in the last of the hebrews , it is called an everlasting covenant . the god of peace that brought again from the dead our lord jesus the great shepherd of the sheep , through the blood of the everlasting covenant . by the blood of christ there is an everlasting covenant , god will be our god to death , and in death , and for ever . for this relation being on gods part , extendeth it self from forgiveness of sins to life everlasting . it is alwayes , the blood of christ is the blood of an everlasting covenant . i will marry thee to me for ever . it holdeth sure on gods part . let us therefore labor to maintain this assurance of salvation from gods love . 2. but for our comfort , we must do our parts too , though it begin with god. it beginneth on gods part . he loveth us first , and imbraceth us first , and we must love again , and imbrace again . we must desire of god grace to answer relation . therefore i will prescribe some rules , how we may say , god is our god with comfort . that we may have the comfort of it , by making good our interest in him , to make it good that we are sonnes , as well as to call him father , that we are his people , as well as to call him our god , his spouse , as well as call him our husband . and because this cometh from god , joyn this withall our endeavors . lord thou must begin , i desire to shew my self as a spouse to thee , but thou must discover thy self to me . i desire to love thee , but discover thy love first , all i can do is but reflection . thou must shine on me first , so desire god to reveal himself more and more , in christ jesus , and then we cannot but carry our selves to him , as we should do in our relation . this day we must perform the relation on our sides : there be two words that go to this heavenly bargain . the covenant consisteth of two parts . now de●ire god , by his grace , to inable us to do our part , for he doth both . and desire him according to his promise , to teach us to love him , and to write his law in our hearts to do what is good , and circumcise our hearts , and give his holy spirit . we aske no more , then he hath promised , and so go boldly to him . lord , thou hast made a covenant with us , we cannot keep it without thee , thou hast not only promised grace and gifts , but the grace to perform the covenant on our parts must come from thee . and this god will do : therefore in the use of means attend upon him , and looking to him , we shall have grace to do our parts , and then maintain this assurance , without which we cannot live as christians should live . that we may further maintain this relation , that god is our god ; let us labor to get into christ , for it is in him that god is our father , and to grow up in christ , to growe more and more , to grow up in faith , and in all grace . a gratious christian never wanteth arguments of assurance of salvation ; it is the dead-hearted christian , the careless christian : therefore labor , as to be in christ , so to grow up in the knowledge of christ . and so to know god in christ , labor to see the face of god in christ , for in him are all the beams of his love , as the beames of the sun in a glasse are gathered , so the beams of all gods love meet in christ . so lovely is god in christ , whatsoever we have in christ , it is from god in christ . and whatsoever we have from god , it is through christ , therefore growe in the knowledge of christ , in faith in christ . to this end are the sacraments , that we might growe up in him , and be fed into christ . and then we may make right use of it , as the ordinance that god hath sanctified for this end . and as god doth take us out & set a stamp upō us , so labor to make choyce of god more & more , & choice of god in christ ; for there be the 2. objects of our faith & love . chuse god for our god , & esteem him above all , and renounce all other , and resign our selves wholly to him , for all is ours , when god is ours . he setteth us apart from other men , taking us out , and appropriateth us to himself , chuseth us for his jewels . i beseech you labor daily to chuse god to be your god. if we say , we are gods , let us make choyce of him at the same time , and appropriate him with our choyce . he is mine in particular , there is renunciation of all others . i have served other gods heretofore , the world , and the flesh , and the favor of man have been my god , but they shall be my god no more : if we chuse him not , and appropriate him as ours , and renounce all other , and give our selves to him , we cannot say he is our god : this we should practice every day : in the solicitation of sin , or despair for sin , make use of this choice and appropriation , and resignation : if we be tempted to any sin , why i am not mine own , i am gods , i have chosen him to be my god , i have appropriated my self to him , i have renounced all other , i have offered my self to him , therefore what have i to do with sin , with this temptation , i have taken the sacrament on it , that god is mine , and christ is mine , with all his benefits , therefor e if there be any solicitatiō to sin , make this use of it ; & so we shal grow in assurance of our interest in god , when we can make use of it on all occasions . if when we be moved to any sin by satan , or our own flesh , which is a devil within us : this is contrary to my covenant , this is contrary to the renewing of the covenant , so often renewed in the sacrament , & therefore i will not commit it . it is contrary to the state i am advanced to , and contrary to my relation , god is my father and my god ; and therefore i must be his , and what have i to do with sin ? what hath pride to do with a heart bequeathed to god ? what hath lust and filthiness ? what hath injustice , or any thing else that is sinful , to do in a heart that hath dedicated , and consecrated it self to god , who hath given up himself , and all he can do , and to whom we have given up all we have , and shall we give our strength to sin and satan , his enemies ? thus we should grow in assurance , exercising the increase and knowledge of our interest . i beseech you therefore let us use these and the like things to make god our god. and if any temptation for sin be joyned , as satan cannot but solicit to sin ; so he laboreth when we have sinned , to tempt to despair for sin ; for they be the two wayes by which satan prevails . now fetch comfort against both from hence . god is my god , and my father , and christ teacheth them to call him so ; and therefore notwithstanding sin , i may go to god , and call him father . the disciples , though their sin was great , yet on their humility they were to acknowledge god to be their father , and their god. and therefore answer satan ; i ought not to abuse and break off , and deny my interest in god , as my father , and my god , for any sin , because the disciples did not so ; and christ hath taught how to make use of god , and to acknowledge him for my comfort . we cannot have a better guide then god , and therefore never think of god , but as our god and our father , and labor to answer all satans temptations in that kinde from hence . 3. again , this assurance that god is our god in christ , and our father , is wrought by the sealing of the spirit , and sanctifying of us : therefore take heed , we grieve not the spirit of god. gods spirit moveth our hearts often times in hearing the word , or reading or praying , when we have any good motions , or when we entertain them , and therefore do not grieve the spirit of god , whose office is to seal us to the day of redemption , to assure us god is our god , and our father in christ . grieve him not , least he grieve us , by reaching and tormenting our consciences , and that is the way to maintain our interest . take heed of crossing the spirit , especially by any sin against conscience . conscience is gods deputy , grieve not the spirit , grieve not conscience , for conscience is god deputative , it is a li ttle god within us . and therefore if we will not alienate god from us , to whom we have given our selves , if we be true believers , do nothing against his deputy and agent , the spirit that sanctifieth us , and sealeth us to the day of redemption . this is the way to maintain assurance , that god is our god. for men may be led with a spirit of presumption , and say , god is my god. but if conscience telleth them , they live in sin against conscience , and the motions of the spirit , and suppress them and kill them , as birthes that they would not have grow in their hearts , then they cannot say , god is my god , but conscience telleth them they lie . and therefore i beseech you , labor for an holy life . that faith that maketh this claim , that god is my father and my god , is a purifying faith . it is a faith quickening the soul , a faith purifying , a faith cleansing . faith is wonderfully operative , especially having these promises ; what promises ? i will be your god and your father . having such promises , let us cleanse our selves from all filthinesse of flesh and spirit , and grow up in all holiness in the feare of the lord. and therefore labor for that faith that layeth hold upon this priviledge . god is our father , and our god ; make it good by this , that it be a purifying faith , an operative faith , that worketh by love , that sheweth it self in our conversation . the more we labor , and grow this way , the more we growe in assurance of salvation . beloved , favor cannot be maintained with great persons , without much industry and respect , and observance of distance . a man , that will maintain the favor of great persons , must be well read in their dispositions , must know how to please them , and yield them all observance and respect . and shall we think then to preserve respect with god , without much industry and holiness ? it cannot be . and therefore give all diligence , ( not a little ) to make your calling and election sure . it requireth all diligence , it is worth your pains . we live on this , that he is our god , and will be our god to death , and in death for ever more . that god is our god to everlasting , that he is of an equal extent with the soul , he liveth to fill it , and make it happy . our souls being of an eternal subsistance , therefore it standeth us upon to give all diligence to make our calling and election sure , else it will not be maintained . why do not christians injoy the comforts of this , that god is their god in christ , more then they do ? the reason is , they be negligent to maintain intercourse between god and them . we must know our distances : there must be reverent cariage to god. a loose christian can never injoy the comforts of god. he is so great , and we so mean , we ought to reverence him , we ought to love him with fear , and rejoyce with trembling . humble thy self to walk with thy god , where there is a great deal of humility , it maintaineth friendship . we cannot walk with god , as a friend as abraham is said to be gods friend . we must acknowledge our selves to be dust and ashes , know him in his greatness , and our selves in our meanness , if he will maintain this to our hearts , that god is our god. if we be careful to maintain this , surely he that delighteth himself in the prosperity of his servants , will delight to make himself more and more known to us , that we may be assured of our salvation . all that hear me , are such as have not yet made choice of god , to be their god , or have made choice . let me speak a word to both ; for there be many that yet have their choice to make , that have other lords , and other gods to rule over them . let them consider , what a fearful state it is not to be able to say , in regard of life everlasting , god is my god and my father . they can say , they be gods creatures ; but what a fearful condition is it` not to be able to say , god is my father ? will not these know , whom he is not a god to in favor , he will be a god to in vengeance . he must be friend or enemy , there is no third in god. god and the devil divide all mankind , they share all . if thou be not gods , and canst not say so , on good titles , thou art the devils . yet god is daily pulling men out of the kingdom of the devil , by opening their eyes to see their miserable condition ; yet all go under these two grand titles , gods and the devils . if thou canst not say , god is thy god , then the devil is thy god ; and what a fearful condition is it to be under the god of the world by a worldly , carnal disposition ; and perhaps thou maist die so , if thou be not careful to get out of it . if god be not our god , he is our enemy ; and then creatures , angels , devils are against us , conscience against us , word against us , all against us . if he be for us , who is against us ? if he be against us , who is for us ? a terrible condition , and therefore get out of it , i beseech you . but how shall i doe ? is there mercy for such a wretch ? yea , he offereth himself to be thy god , if thou wilt come in : wherefore serveth our ministry , the word of grace ? but to preach life to all repentent sinners ? he that confesseth and forsaketh his sins , shall have mercy . and therefore god hath ordained ambassadors of peace to proclaim , if you will come in . and he intreateth you to come in , and he chargeth , and commandeth you . you be rebels , not only against him , but enemies to your own souls , if you do not . and therefore i beseech you , if you be not yet come in , adde this more , you be sacrilegious persons , if you be not christians in earnest , have not you given your selves to god in baptisme ? and have not you in your lives given your selves to lusts , which you renounced at your baptisme ? now you have alienated your selves from god , to whom you were dedicated . did not you ingage your selves to god in your baptisme ? and is not he willing to receive you ? he thought of you , when you could not think of your selves . and therefore as it bindeth you over to greater punishment , if you will not come in , but continue sacrilegious persons from god , to whom you have dedicated your selves , so god preventeth you with mercy . he incourageth by the seal of election in baptisme , to make it good by faith , without which it will do no good , being but a seal to a blank : therefore how many incouragements have you to come in ? take gods gracious offer , he giveth you time to make your peace , it is nothing , but wilful rebellion to stand out against god. for they that have given themselves to god , and now renewed their interest in him , by the sacraments , let them conceive , what a word of comfort they have in this , that christ is theirs , and god is theirs . what an ocean of comfort is it , when all things leave you , as all things will , ye● we have god , that will be a god for evermore . at the time of death , what comfort will it be to say , god is mine , christ is mine . life is mine no longer , world is mine no longer , friends forsake me , but i am interessed in god , and have made covenant with god , who is a god for ever , the covenant i have made , is an everlasting covenant . it is of that largeness , the comfort is , that the angels themselves admire it , the devils envie it , and it is a matter of glory and praise in heaven for ever . therefore make much of such a priviledge , that is the envy of devils , the admiration of angels , that is the joy of a christians heart here , and matter of glorifying god for ever , world without end . that god in christ is become his god here , and for ever , it is a ravishing consideration . it is larger then our hearts , here be comforts larger then the capacity of our hearts . cor vestrum soli deo patere debet , our hearts ought all to lie open to divine things ; for they have more in them , then the heart can contain . if we will shut them , shut them to worldly things . oh the comfort of a christian that hath made his state sure , let him glory in the lord. there be three degrees of glory , in all , let him glory under hope of glory , glory in afflictions , and glory in god , that is , we glory in god to be our god. that in the sharing , and dividing of all things , god hath given himself to us , and what an offer is this ? that when god divideth the world to the children of men , you shall have this , and that , but you shall not have me . but to his children he hath given himself , and he hath nothing better to give , and indeed there is nothing else needs ; for there is more in it , then we can speak , but that when god divideth all things , he should give such a share as himself : is not this a glory , that a poor creature should have god to be his , and all he hath to be his , to make use of it in life and in death , it is worth all the world ; it is worth our endeavors to make our calling and election sure , when we may have this comfort from it . finis . notes, typically marginal, from the original text notes for div a93249-e100 prutitus disputandi scabies ecclesiae . sir h. vvotton . ideo conversa est , quia angeli assurrexerunt praesentiae christi . gerfon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. se domum versus praeter virum suum qui subsequebatur ipsam . junius in anal . in gen : notes for div a93249-e760 exodo 25. 20 , col. 1. 20. ministery of angels towards christ . luke 2. 9. 10. luke 22. 4● . john 10. 12. act. 1. 10. heb. 1. 14. psal . 34. 7. luke 16. 22. mat. 24. 31 presence of christ comfortable . weaknesse of faith now seen . 1 cor. 6. 9. when christ speaks the angels are silent . christs first words after his resurrection . misapprehensions of christ in good men . mat. 11. 28 passion clouds understanding . act. 17. 81 mat. 11. 28. esay 40. 11. love , a willing grace . cant. 8. 6. nothing can comfort the grieved soul till it heares the voice of christ . ing●ntes d●lores stupent ▪ christ takes notice of all 〈◊〉 ▪ rabboni the believing soul is never satisfied till it comes to heaven . obser . 1. cathedra● habet in caelis qui cord● d●cet observ . 2. necessity of hearing note . christ can easily comfort . god is the beginner of all saving works object answ . the motions of the spirit must not be slighted . alloquenti christ● fideles respondent . 1 sam. 3. 10. grace a graduall work . quest . reasons why god defers mercy . james 1. 4. mat. 15. mark 7. 27. 28. communion with christ is the christians life . directions to re ▪ injoy christ . gen. 45 3. psal . 63. caution . mat. 28. 1. mark 16. 9 luk. 24. 1. joh. 20. 1. where to find him . luk. 2. 46. christ conveyeth himself to us by the ear , and by the eye , first by the word and sacraments . the excellency of the sacrament . ● cor 6. 2. caveat . the teachings of christ by his spirit are powerful , and cannot be resisted . general promises must be particularly applied . christ● dying for sinners , is no comfort to the soul , but by a particular application . spiritus dei , & dei , & hominis secreta cognoscit . john 20. 27. love to christ cannot be satisfied without the injoyment of christ . sense much affects carnal men . christ after his resurrection is to be touched by faith , and not by sense . the regenerate knoweth no man , no not christ himself after the flesh . joh. 4. 24. extern● dei placere nequtunt . hos . 10. 11. ●rduum & difficile est in fide vivere . christ not to be touched , because not ascended . non solum significat tangere , sed ad hae●ere , cōglutinari . esa . 52. 11. 2 cor. 6. 17. a tabernaculo im piorum hominum recedite . num. 16. 27. mitte fid●m in caelum , & tetigisti . christs care of mourning souls . charity . mat. 5. 24. god uses weak instruments to effect , great matters . 2 cor. 4. 7. 1 king. 17. 4. quest . answ . rom. 8. 29 rom. 8. 17 heb. ● . 14. christ not ashamed to be neerly related to us . joh. 15. 15 1 cor. 11. 3 1 cor. 12. 27. ephes . 5. 23. john 2. revel . 22. object . answ . relation to christ must not be denyed because of sin . luk. 15. 21 tentatio , est ad christum eundi opportunitas , ut nobis succurrat . vanity of popery & popish orders . mark 9. 24 relyance on christs comforts . the consideration of christs free grac● and love keeps from desperation . a christian is confessor . mark 8 ▪ 18 deserting of christ is betraying of him comfort in that christ is our brother . christ in glory owns his churches cause . use of exhortation by faith to labor to be one with christ . john 1. 16 faiths usual work . christs calling his disciples brethren , adds much to our comfort . faith presents things to come , as present . love teacheth what it knowes . humility will be instructed in what it knowes not . christ ascended into glory , forgets not his people in debasement . it is the high●st honor to be a member of christ . by faith in christ both sin , death and hell are overcome . the freedom of a christian . the christians dignity . satans objection . the christians reply . christ to be believed , and not satan . mother , and brother in spirit , is preferred before ▪ mother and brother in the flesh . christians are fruitful trees of righteousnesse . the world knowes not the excellency of gods people , and therefore regards them not . the constancy and humility of christ . christ speedy in comforting . object . christ takes his ow● time to comfort the humble soul . christs love constant . question . resol . gods love is constant because grounded on his own eternall purpose . fu●damenta ta●en stant inconcuss● syo●is . christ by death reconciles us , by his life he saves us ▪ obj. answ . trusting in christ takes off trouble . the links of salvation hold firm on gods part . gods love ●n iterable . in darkest times christ is near to comfort . simile ▪ note . the churches care to find her beloved . christs sweet and comfortab e sp●ech ●o his beloved . christs high commendations of his spou●e note . reason 1 ▪ kindnesse shewed after dejection is very seasonable . reason 2. christ deals not with us after our deserts . reason 3 ▪ satan by laying guilt to our charge labors to carry us further f●om god. comfort to those that sh me themselves john 2● ▪ 15 , 16 , 17 we are not so ready to come as christ is to receive . well m● when christ and the soul m●et together . presumptuous sinners . the most humble christian , most subject to be discouraged . rom. 5. 20. object . answ . jer. ● . 1. comforts against great sins . our comforts fail not , because he is god and not man , note . difference between a carnal and a gratious heart . sin imputed to christ as our surety . faith makes things absent present . saints look forward as christ did . till we come to heaven , our desires are unsatisfied . simile . notes of our spiritual resurrection . heavenly mindednesse . converse with the world , be not defiled with the world . heaven injoyed on earth . quaere . reasons of christs ascension . our enemies conquered , and god appeased by christs resurrection . victory & triumph . heb. 9. 24 ▪ christs blood speaks mercy and pardon . the spirit h●r● , and christ in heaven here together . his resurrection & ascension declares the father to be satisfied to the utmost . rom. 10 , 6. 7. christs intercession . apoc. 12. 9 christ more skilful to save , then satan is to destroy . the super excellent advantage of gods people , above the world . 1 joh. 21. rom. 8. all scriptures are for consolation . the flighting of the ministry is the havock of conscience faith makes all present . fath the christians priviledge . think on christ as ascended with him . ephes . 5. 20. 1 joh. 2. 1. mat. 6. 12. go to god for pardon of sinners in the name of christ . to rely on christ is to feed upon him . god is first christs god and father , and then our god & father . how god is the father of christ . christ coequal with his father . joh. 20. 28 1 col. 20. god a father . all comfort is from god reconciled to us in christ . mal. 3. 17. father is a tearm of indulgence . luk. 15. 18 gods infinite love to a sinful man. heb. 12. 6. a name of provision . luk. 12. 32 luk 12 ▪ 30 father is a name of protection pro. 18. 20 what we owe to god as a father . fear god for his greatness , love him for his goodness . gods wisdom and love . god keeps the best things till the last . esay 49. 15 , 16. psal . 121. 4. faith and prayer fetcheth all from god. mat. 7. 9. 10. mat. 6. 8. god not a father in christ to the wicked the hypocrite disposition . to whom god is a father . christs disposition the character of a gratious christian . quaere . solution . no sin should hinder us from going to god as our father . the name of father speaks no comfort to the malitious enemies of christ . simile . rom. 1. 4. heb. 1. 5. gods unexpressible and wonderful love to mankind . psal . 113. 6. our nature advanced in christ , as high as can be . god a father to his disc●nsolate disciples . psal . 117. 11. job 42. 6. 8 gods love to us is from his own bowels , not from our goodnes● . if mercy were not shewed to sinners , none could be saved . comfort in afflictions . mat. 27. 46 god christs father in all his persec●tions . the law necessary to be teached . contentation in all conditions to be laboured for . humility a lesson to be learned from brotherhood . 2 cor. 5. 16. love to the saints the highest mark of sincerity . notes of adoption . god may be our god , though we cannot alwayes , make it even sighs & groans pierce through thick clouds get to god. good things connatural to good men . how to go to god in prayer . ephes . 1. 3. 1 john 17 mans insinite happiness by christ . clay and dust taken into unity of the person of god. ephes . 2 6. all we have , or can expect to have , must be obtained through christ . use . blesse god for christ as well as for our selves . luk. ● . ●8 . christ as man the object of gods love and predestination as well as we . 1 pet. 1. 4. how god is christs god. god our god in the state of grace . 1 cor. 3. 22 , 23. the covenant of grace founded on christ . by vertue of christs resurrection , god is not only our father but our god. god our god in covenant with christ . interest in god great comfort . even afflictions & satan himself conspires to make us happy . eccles . 1. 2. eccles . 2. 17. never rest till god be made our portion . god our joy , our comfort , our rock , our all . examine our hearts what we make our god. it is of eternalconcernment , to make god our god. exo. 20. 2. do all for god in obedience god gives us our being and wel being , and doth all for us till we come to heaven . humane nature nearer to christ then the nature of the angels doct. what god is , wh●t he is able to do , what he hath , all is ours . answ . want it self is for the good of gods people . god all in all immediatly in heaven . use . simile , pro. 18. 20 go to god in things of extremity , by faith and prayer . exo. 9. 28. the wicked outwardly make a shew to fea● god ; but hate him in their hearts . a carnal man professes hi● own safety before the advancement of religion . rom. 7. 8. the fearful condition of a wicked man at the hour of death . who are gods enemi●t . a christian is a good man in his own particular . quest . answ . the humble man more excellent then the proud . peace of conscience inward joy and comfort , signs of love . mark 9. 24 psal . 73. 25. arguments of gods shining upon the soul . caution . to call god our god , when he is not so , is an usurpation full of danger . psal . 50. 16 , 17. simile . propriety , by ●itting our natures for communion with god. heb. 12. 29 esa . 33. 14 comfort in our interest in god. particular exigencie supplyed by his all-sufficiency . religion is to know god , ●nd to make use of him for good , to honor him , and to be thankful . sacrament seals god to be ours . man by some sins worse then the devil . gods spirit both a severing spirit , and an uniting spirit . friendship in mutual office of duty . doct. god to be apprehended as he offers himself . particular application of christ how grounded . sacraments seal a particular faith . failings do not cut u● off from christ . if christ hath satisfied for us notwithstanding our infirmities , we may call god our god. heb. 12. 24. mercy part of our mariage portion . object . answ . use . assurance . joy springs from knowledg . luk. 10. 20 gods service must be performed with chearfulnesse . no worldly comforts can satisfie the soul . assurance earnestly to be labored for . 3 col. 12. grounds of assurance . assurance maintained to us on gods part . john 13. 1. heb. 13. 20 hos . 2. 18. rule● to know how god is our god. simile . god and christ the objects of fai●h and love . interest in god an argument against sin . the flesh a devil within us . that god is our god , ●nd our father is ground of infinite comfort . assurance that god is our god , wrought by the sealing of the spirit , and the spirits sanctifying . conscience is a little god within us . 1 joh. 3. respect with god preserved with much industry & holiness . 2 pet. 1. 20 psal . 2. 11. the fearful condition of those that have not god to be their god. the office of the ministry is to pr●ach life to all repentant sinners . god preventeth us by his mercies . god our comfort in the losse of all things . 1. glorie under hope of glory . 2. glory in affl ctions . 3. glory in god. 2 pet. 1. 10 seismos megas. or heaven & earth shaken. a treatise shewing how kings, princes, and their governments are turned and changed by jesus christ as [brace] king of kings, and king of saints. / by john davis, m.a. sometime lecturer at christ church in london, and now pastour of a congregation in dover. davis, john, pastor of a congregation in dover. 1655 approx. 493 kb of xml-encoded text transcribed from 166 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a81992 wing d422 thomason e1601_2 99867819 99867819 170142 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a81992) transcribed from: (early english books online ; image set 170142) images scanned from microfilm: (thomason tracts ; 202:e1601[2]) seismos megas. or heaven & earth shaken. a treatise shewing how kings, princes, and their governments are turned and changed by jesus christ as [brace] king of kings, and king of saints. / by john davis, m.a. sometime lecturer at christ church in london, and now pastour of a congregation in dover. davis, john, pastor of a congregation in dover. [32], 299, [1] p. printed by t.c. for nathaniel brooke at the angel in cornhill., london. : 1655. annotation on thomason copy: "octob. 18.". the first two words are transliterated from the greek. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -royal office -early works to 1800. 2007-05 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-11 emma (leeson) huber sampled and proofread 2007-11 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion σεισμος μεγας . or heaven & earth shaken . a treatise shewing how kings , princes , and their governments are turned and changed by jesus christ as king of kings , and king of saints . hagg. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the lord of hosts . yet once , it is a little while and i will shake the heavens and the earth , and the sea and the dry land. and i will shake all nations . by john davis , m. a. sometime lecturer at christ church in london , and now pastour of a congregation in dover . london . printed by t. c. for nathaniel brooke at the angel in cornhill . 1655. the epistle of the author to the reader . christian reader , all men in the world are naturally acted by a principle , either of love , or feare ; and there is something in the ensuing treatise to meet with both . men are greedily addicted to novelty , new fashions and opinions , new straines and modes , new matters and methods ; yea pamphlets of news are taking , and i feare me too much . the title tells you of a great earthquake , or heaven and earth shaken , which denotes the great and suddain turne and change of things : now while things are turning and changing they appeare new to us ; they have not the same face now they had before . and surely men are more obliged to converse with news in things , then news in books ; men compile your news-books , but god makes news in things . if what is here presented were forreigne , and such as did not relate to you , you might justly passe it by , and pitch on that which is of more concernment to you . but let me tell you , there is no turne or change mentioned here , but that which relates to you , and wherein you are concerned , and have been actors one way or other , for good or evil ; either provoking by your sins , or interceding by your prayers : and therefore ( me thinks ) you should love to read your selves over , and the new things that you have made . turnes and changes , especially in great bodies of kingdoms and common-wealthes , are great turnes , turnes of great and publick interest ; but not alwayes prosperous , and so makes way for your feare . the greatest states-men have studiously avoided ( as much as they could ) all innovations , knowing the trouble and danger that follows thereon ; lest while they designe the common good ; dregs should be stirred up in the spirits of people , that they could not easily settle and allay again . i heartily wish you the increase of a godly feare , that amidst all the turnes and changes which you read of , you may yet more and more experience that blessed turne and change of heart , from darknesse to light , from things below , to things above , from creatures to christ ; and then all these turnes shall not onely not hurt you , but do you much good . the method i have observed and studied , hath been to informe you as plainely , and to apply that information as closly as i could . i have laid things down by way of propositions ; and those propositions such as might make way for , and give light to one another , the foregoing to the following propositions ; and all of them put together , might acquaint you with that which was intended in this worke . that you might the better take in , and retaine things in your minde , i have in every chapter perfixed the several propositions therein opened ; and most of them are ( all should have been ) in a differing letter from the body of the book . the xxi . chapter makes mention of twelve sections , which i confesse i intended for the heads of twelve several chapters , with such application as are in the other parts of the book : but i was afraid of being tedious . i know uot how that which is here done will suite with the spirits of the godly-wise ; to whom i desire to approve my selfe in this businesse . and if i might receive any incouragement from them , it might easily draw forth my thoughts which i have had , of the turnes of councils and armies , of laws and trading , of continents and islands ; the great turnes at sea , as well as upon the land ; of affairs concerning the church as well as the state. but i shall adde no more now but this petition : that the god of all wisdome would wise us to know the times , and our duties in them ; and help us to serve our generation , and to do the worke of the day in the day ; to live by faith , and by faith and patience to possesse our soules , until the coming of our lord jesus christ , in whom i am , your truely affectionate brother to serve you in his gospel iohn davis . errata . page 20. l. 2. for eight r. seventh . page 43. for three r. third . page 75. for underpowers r. undercowers . to the reader . reader , this is a bookish-age , and whereas learning was heretofore graced by judicious schollars , it is now much vilified by illiterate scriblers . what scaliger said of france , omnibus scribendi datur libertas , paucis facultas ; all men may write , but few are able to write ; is verified here in england : all have liberty to write , but few ability . hence it is that so many leane pamphlets and peices come forth daily , treating of inferiour and inconsiderate things . this author acquaints you with the great shakings , the great alterations , which god and christ do make in heaven and earth upon performance of divine promises : he treats of the use and ministration of angels therein ; he sheweth that all power is christs ; that the princes of the earth have all their power from him ; he informes of what use government and governours are , how subject to change ; what 's the evil of abusing power , what 's the cause of civil wars and fatal turnes ; he tells you how severely the lord christ will deale with the potentates of the earth , whose power is erected against him and his ; which are things of an high nature , and well handled . though galen said of moses workes , multa dicit , nil probat ; and augustine of manichaeus , dixit & abiit , he gave no reason of what he said ; yet it is far otherwise with this author , who judiciously and solidly makes good what he hath asserted . the matter , method , and composition , are waters from his own cistern , and hony from his own hive . he hath not larded his book alieno adipe , with the fat of other men . the work speakes for it selfe , being elaborate , well compacted , and weighty through words of truth ; and doubtlesse will finde acceptance amongst those who have their senses exercis'd to discern of such things . it s most true which erasmus saith , nihil morosius hominum judiciis ; nothing is more peevish then the judgements of men : what one magnifies , another vilifies ; and what is vilified by one , is magnified by another ; yet it is some comfort that mens judgements are like their pallats ; what suites not with one doth with another ; and where the wine is good , few will distaste it . reader , buy and try ; if thou be pleasured or profited , the author hath his aime ; if neither , he will not be provoked , knowing nunquam tam bene agitur cum rebus humanis ut meliora placeant plurimis ; such is the disposition of humane affairs , that the best things ever please fewest . w. gr. the contents of the book . chap. i. sheweth the occasion and scope of this treatise . chap. ii. hhandleth these eight proposals . 1. god delivers his prophesies in way of a promise . 2. new-testament promises are set forth in old-testament language . 3. both prophesies and promises , are to be taken in the largest sense . 4. that both prophesies and promises admit of divers degrees , seasons , manners of fullfilling . 5. that under one person or things named , a whole series both of persons and things , is to be understood . 6. god performes his promises in these latter ages , in a way of proportion to his former glorious workings . 7. the inflicting of judgement on the adversaries of his church , is subordinate to the performance of his promises . 8. that the time of fullfilliug prophesies and working great changes is at , or before the coming of christ . chap. iii. sheweth the meaning , doctrines , and method of haggai 2. 6 , 7 , 8. chap. iv. handleth this doctrine , in the great turnes of ages , god dispenseth himselfe in the way of a promise . 1. this holds out god as a father . 2. exalts the honour of christ the son. 3. honours god in the person of the spirit . 4. makes notably for the security and improvement of grace . 5. notably confounds the men of the world. 6. greatens our estate . vse 1. of instruction , shewing 1. in great turnes , are great wants . 2. it shewes the vanity of the creatures . 3. that gods wayes are in the deeps . vse 2. of exhortation to search out the promises of the latter age. the motives are six . 1. this renders you children of wisdome . 2. it s a blessed preservative against the infection of sin . 3. it advanceth your faith and love . 4. it s proper to conquer difficulties and discouragements . 5. it s apt to make you watchful and dutiful . 6. it advanceth your heart in praises . chap. v. sheweth that when christ is about to performe his promises , he causeth changes in natural bodies . how ? 1. jesus christ hath given a being and constant course to heaven and earth . 2. he maintaines what he hath given . 3. the creatures thus made and maintained , are at his becke . 4. that it is his pleasure they should sometimes step aside from their ordinary constant course . 5. christ governes them in all their turnings aside . 6. that these turnes carry the nature of signes , yet favour not astrological predictions . why ? because , 1. this is the beginning of taking to himself his great power . 2. by this meanes he speaks to all the world. 3. by this way of working , he minds us that the creatures are not in that state he intends for them . 4. by these turns in natural bodies , he knows how to draw forth spiritual actings in his people . vse 1. of instruction . 1. to see christs excellency . 1. in that he causeth these turnes . 2. in that he can doe more . 2. it s a vain thing to set against christ . 3. it s easie hence to conceive the promises of this life shall be performed . vse 2. of exhortation . 1. to consider christ in all these changes . 2. to feare before him . 3. to advance your faith . 4. to exalt him above man , or meanes . chap. vi. sheweth the change of angels , and this doctrine , that jesus christ in the great turning providences , imployes the ministration of angels . for clearing of which doctrine , take notice of these nine things . 1. jesus christ , god-man , is head of angels . 2. angels are to serve him ; not in his person alone , but in serving of his saints . 3. angels are to serve christ and his saints , in the destruction of their enemies . 4. angels are to have more apparent declaration made of their service toward christ and his world . 5. angels are brought in in the visions , and so in the execution of those visions . 6. angels have worke deputed to them , concerning kingdomes and nations . 7. angels and saints shall be joyned together hereafter ; and therefore they are conjoyned in the worke here . 8. christs last dispensations are his greatest , wherein he useth angels . 1. in the working of his wisdome . 2. when he takes to himselfe his great power . 3. vpon more immediate administration of saints . 4. shewing forth his unchangablenesse . 9. christ must have his angels , as well as the dragon his . vse 1. of instruction . 1. to see christ his excellency who is far above angels ; because they are but his servants : where heb. 1. is breifely opened . vse 2. of exhortation . 1. to behold those glorious works . 2. to draw forth your faith and love . 3. to provoke you to come forth in the service of these latter dayes ; to be fellow-servants with the angels . chap. vii . contains the shake of kings , for four reasons ; because , 1. they make the great turnes in the earth . 2. they pretend to be exempt from mans power . 3. dealing with them , is a compendious way of dealing with the world . 4. they are decked ▪ with all worldly power , and seem to be the fittest match for christ . vse of instruction to see that there is 1. a meanesse in their majesty . 2. that the management of particular places must be reckoned for . 3. he will surely account with meaner men . 4. it s lawful to appe ale from princes to christ . 5. judicial proceedings against princes , is stamped with remarkable characters of christ . vse of exhortation . 1. to meditate on these dealings of christ . 2. to give unto christ the honour due to his name . chap. viii . shewes , pos . 1. all power is given to christ in heaven and earth ; where observe , 1. all power is in christ . 2. all power is his due , upon the taking of our nature . 3. though it be his due , 't is rightly said to be given to him . 4. jesus christ hath had but little honour of all his power . 5 , christ will exalt himselfe in such turnes upon kings , as that they shall honour him in their consciences . vse 1. of instruction to teach us , 1. the riches of gods love to christ . 2. that the father is fully satisfied in the power laid on him . 3. the pleasure of the lord shall prosper in christs hand . 4. christ returnes all his power to the father . vse 2. of exhortation : 1. to flocke about christ in love . 2. to come with resolvednesse to be at his disposal . 3. tremble ye wicked ones , though the mighty of the earth . 4. the lord reigneth , let the earth be glad . chap. ix . shewes that kings reigne by christ . 1. they are , or are not , by him . 2. he blesseth or blasteth them , in the worke of government . 3. what wisdome or power they have , they cannot put forth without him . 4. the continuation , or succession of them , is from him . 5. bad kings , as well as good , are from him : where observe 1. good men may be bad kings . 2. the badnesse of kings is not from christ : for , 1. it s not by his command . 2. it s not by his working . 3. he doth not stirre them up to any wickednesse . 4. though christ be no cause of their badnesse , yet he permits it . 5. in permitting them he puts forth a righteous judgement . 6. he orders their badnesse for good . vse of instruction . 1. that their being creatures of christs making ; stamps authority on them . 2. when we rise against government , we rise against christ . 3. ascribe the good of government to christ . 4. hence take a ground of patience under evil governours . 5. christ must needs be glorious . vse of exhortation in sixe passages out of psal . 2. 1. to be wise . 2. to be instructed . 3. to be in feare . 4. to serve him . 5. to rejoyce with trembling . 6. to kisse the son. chap. x. opens that setting up of government is for the worlds good : as appears , 1. in that it is set to keep the world in order . 2. persons so set , and kept , enjoy propriety . 3. government promotes the increase of good things in our propriety . 4. government protects your peace 5. setting up of government is , when god makes some men able and willing to manage publicke affairs , and draws others to consent and subject . 6. this is notably for the good of not some but all ranks of men . 7. it s extensive to the whole life of all those men . 8. there is honour due to them , who are thus set up for government . vse of instruction to shew , 1. that god is a faithful creator . 2. rulers had need be of much wisdom , and publicknesse of spirit . vse 2 : of exhortation . 1. to esteem them highly . 2. to make honourable mention of them ▪ 3. to speak to god for them . 4. to submit to every ▪ ordinance . 5. to testifie our thankfulnesse , by service in person , and in purse . chap. xi . unfolds that governours and governments are apt to change ; which these six things will further informe you in . 1. governours change by death , and in their manners while they live . 2. manners and forms of government , as well as persons , are liable to change . 3. people change in their mindes and conditions . 4. change of governments , governours , and people , causeth change of laws . 5. they change in their league and trade with neighbour nations . 6. jesus christ king of kings , makes a change on governours and governments , by sending plague , sword , or famine , on them . vse of instruction . 1. lesser bodies will change . 2. see the creatures vanity . vse of exhortation to princes . 2. to exalt righteousnesse . 2. to be little in their own eyes . to all. 1. to raise up your hearts to minde things above . 2. to be content in these turnes . 3. to contend to have the change for better . chap. xii . shews that kings abuse their power ; for 1. they serve themselves more then others . 2. they turn the power which should be for good , to the hurt of others . 3. power was set against christ in his person when he was on earth . 4. it is against christ and his interest now. 5. the power of kings is given up to christs enemies . vse of instruction , to see 1. the foundation of turns on kingdoms . viz. departing from the right ends . 2. how little kings deserve the name of sacred . 3. judge not of men or causes to be good , by the greatnesse of them that follow them . 4. vndeceive your selves , about the true value of earthly powers . 5. that those in power be circumspect . chap. xiii . shews , that abuse of power tends to the breaking of power , which is apparent ; 1. when those in power indulge their own lazinesse . 2. when they take no account of under-officers . 3. when they rule by will. 4. when they look not after the execution of good laws . 5. when they are unjust . 6. when they sinfully conform to neighbour princes . 7. when they persecute those who are good . 8. when they interpose unduely in the things of god. vse 1. of instruction , to see the cause of great turns among us . vse 2. of admonition to princes . 1. take heed of your hearts in lawful things . 2. take heed of coveteous self-love . 3. exalt not your selves unduely . 4. anger and malice misbecome a prince . 5. forget not the kindnesse of others to you . 6. look that your courtiers prove not flatterers . chap. xiv . princes being wicked , people grow wicked too ; because 1. wickednesse in men of high place is misrepresented to the people . 2. wicked princes leave good laws unexecuted , and sin unpunished . 3. then wickednesse comes to be established as by a law. 4. because of the priests of the nation . 5. people are migtily led by example . vse 1. to shew how much rulers have to answer for . 2. to shew that examples move much . 3. to take notice of the wickedness in us . 4. see how just it is to suffer from princes , when we grow sinful by them . chap. xv. that abuse of power , and wickednesse of people adapt to civil war. how abuse of power works on good mens spirits . how wickedness adapts ; see it thus . 1. pride in princes , produceth pride in people . 2. pride introduceth luxury . 3. luxury introduceth poverty . 4. poverty makes people discontented . 5. discontented people meditate their pressures . 6. pressed people hardly pay for any publick uses . 7. people grow weary of their trades . 8. they feare more then they feel . 9. there be incendiaries that augment their fears . 10. these incendiaries have many followers . vse 1. to princes , to consider their abuse of power . 2. to people who complain of wars , yet are the cause of them . 3. to admire gods goodness that we have no more civil wars . chap. xvi . shews that civil wars produce fatal changes ; for 1. then government is destroyed . 2. equity and laws are not then to be heard . 3. then religion , and devotion , are stifled . 4. learning and trading fall down dead . 5. a rich people is made poor , and a strong people weake . 6. no safety to any then . 7. plantations are nipt in the bud . 8. the victory of civil wars is much to be lamented . vse . 1. admire gods goodnesse that we are a nation . 2. consider how much we are engaged to those in power , by whose care it comes to passe that wars break not forth . 3. look on some inconveniences as eligible , when they prevent what is fatal . 4. it should be far from us to promote a civil war. chap. xvii . neighbour princes fall off from us , or come forth against us , when we are in civil war : which is opened thus . 1. god hath bounded and limited all nations in their territories . 2. confederacy is as needful for a nation as a person . 3. it s of great concernment , what , and with whom , confederacy is concluded . 4. islands have more liberty of choice , as to their confederates , then those that live in a continent . 5. we may have cause to break with those with whom we have been confederate . 6. it s possible some may break unjustly from us . 7. those with whom we are in league , may be devoured by their adversaries . 8. it s possible notwithstanding confederacies abroad , we may be disjoynt at home . 9. this distraction tempts your friends to shake you off . 10. it opportunes your confederates to become your enemies . vse 1. see how little help there is in men . 2. see what wickednesse is incident to nations as well as persons . 3. take hence one argument more against your civil war. 4. learn , it s a curious work to manage affairs in civil wars . 5. admire gods providences towards us , who hath busied our neighbour nations . chap. xviii . opens that unkind and unjust dealings of neighbour nations produce forreign wars : as thus . 1. the pride and lust of ruling men , cause these hard dealings . 2. those who are great , would be great alone . 3. these great leaders obtain many followers . 4. they conclude they have a fit season for their rage . 5. a people under present pressures are exceding sensible . 6. they resolve if they recover , to do to others , as others thought to have done unto them . vse 1. to see the spreading of sin , that it reacheth nations as well as persons . 2. nations as well as persons , are liable to trouble upon trouble . 3. god is appealed unto in war. 4. to admire again gods goodness to us . chap. xix . shews , that jesus christ will deale in severity with the kings of the earth ; because 1. kings are in covenant with their people , and break their covenants . 2. in this dealing christ appears no respecter of persons . 3. in this dealing christ makes his wisdom out-shine king-craft . 4. christ is to overcome satan in his territories . vse 1. reade the sinfulness of kings in christs severity . 2. see the impartial and unspotted holiness of jesus christ . 3. see what to expect , and to what to refer our present providences . chap. xx. concludes with shewing , how the twelve positions formerly handled , instruct us in our present turns and changes . chap. xxi . shews the great turns on nations , arising from the consideration of christ as king of saints , set forth in twelve sections . 1. jesus christ is king of saints , as well as king of the world. 2. christ hath his high honour upon his sufferings . 3. christ puts forth the power he hath as king of nations , for his people , to whom he is king of saints . 4. jesus christ shall have more visible glory in this world. 5. bitternesse is mingled with all governments , that christ may be sweet . 6. christ pours out on his people a mighty spirit of prayer , which he in his government as king of saints , returns full answer to . 7. jesus christ shall have a willing people in the day of his power . 8. some of the kings of the earth shall be among this willing people . 9. christ having great work to do , stirs up the spirit of princes and people . 10. the great work of the latter days shall be to exalt holinesse and righteousnesse . 11. saints shall have notable conquest over their enemies . 12. these things shall be by degrees . chap. xxii . contains the vses of that doctrine , that christ is king of saints . 1. vse of inviting instruction , discovering , 1. christs excellency . 2. the properties of his kingdom . 3. the glory of his saints . 1. christ his excellency in four things . 1. his right and title which is the justest : being . 1. by election . 2. by donation . 3. by birth . 4. by purchase . 5. by conquest . 2. his qualifications are greatest . 3. his administrations are the highest . 4. his communications are the largest . 2 the properties of his kingdom being , 1. spiritual . 2. vniversal . 3. eternal . 4. bringing in perfect peace . 3. the glory or excellency of his saints ; for , 1. they shall be more saints . 2. they shall live safely . 3. their enemies shall be ruined . 2. vse of exhortation . 1. to know him . 2. to fear him . ● . to trust in him . 4. to embrace him with love . 5. to be like to him . 6. to glorifie him . 7. to be obedient to his laws ; where you have , 1. the six laws of nature with gospel-light . 1. peace is to be sought . 2. stand to your covenants . 3. you must be thankful . 4. serve one another . 5. be merciful and forgive . 6. reproach not one another . 2. you have many gospel strains set out to highthen your obedience . the appendix shews astrological predictions to be frivilous and impious ; where these five things are granted . 1. that the stars have a powerful ruling excellency . 2. that by their light , heat , and motion , they work great alterations in the aire . 3. that having this power over the aire , they do diver●●y affect compound bodies . 4. scripture speaks plainely , that they are for times , and seasons . 5. that there may be some present predictions about weather and such things . but two things are denyed . 1. that stars have any power over the reason or will of man to necessitate or inforce them . 2. that astrologers can rightly pretend to foretell such things as depend on mans will , or are any way contingent : and this appears by seven arguments . 1. such predictions are derogatory to gods prerogative of fore-knowing . 2. such predictions are crosse to the word of god. 3. we reason from the nature of the stars . 4. we reason from the nature of art. 5. we argue from that part of astrology , that is about weather . 6. these predictions are derogatory to the excellency of man. 7. vve reason from the nature of contingent things . object . but many things they foretell come to passe sol. 1. not so many as they brag of . 2. not from any causing virtue in the stars . 3. blind men sometime hit the white ; so may astrologers . 4. their coming to passe is a strong argument against them . 5. it may come to passe in a way of judicial vengeance . vse 1. to the professors of the mathematicks . 2. to their disciples , dehorting them from figure-casting . σεισμος μεγας . or heaven and earth shaken . chap. i. the introduction , shewing the occasion and scope of the insuing treatise . the works of the lord are great ( sayeth the psalmist ) sought out of all them that have pleasure therein . when god is working we must eye him ; and when his works be great , we must be searching them out ; and not soon weary , but taking pleasure both in the works and search . gods works to us of this nation , have been honourable and glorious ( as it is verse 3. ) and his righteousnesse enduring for ever . no marvel then , if they be taking , with the minde and hearts of his people , who entertaine them with the highest esteeme and most joyful admiration : verse 4. he hath made his wonderful workes to be remembred ; the lord is gracious and full of compassion : i appeale unto your consciences that read , whether the grace and full compassion of god , have not made his works wonderful among us ; now god will not have his works written in the sand ; he makes his works wonderful , and his wonderful works to be remembred , and surely his people cannot forget them ; they are ingraven on their hearts , and they cannot but remember them ▪ v. ● . he giveth meat to them that fear him ; he is ever mindful of his covenant . consider v. 5. the malice and rage of adversaries ; and we cannot but reckon it among the wonderful works of god , that his people have a bit of bread , that they have meat for their mouths , and drink to quench their thirst ; but when it s added , he is ever mindful of his covenant : his covenant , and his mindfulnesse of his covenant ; and so giving them meat , renders this common path of providence , this so giving them meat , to be truly wonderful . v. 6. he hath shewed his people the power of his works . how ! few are there that take notice of the works of god ; and fewer that take notice of god in his works : but this is the favour that he shewes his people , not onely his works , but the power of them : their verity , and judgement , truth , vprightnesse and stedfastnesse , as it is v. 7 , 8. vision is the glory and light of life ; he lives most like a man , not that eates and drinks most , sleeps and sports most , but he that with the acting eye of reason , sees most of things , and their difference : he lives most like a christian , that by faith se●th him that is invisible , makes a reall presence of things absent , and an evidence and tr●e enjoyment of things hoped for : our present and after-happinesse is in vision , by faith here , really and truly ; but more hereafter , when we shall see him face to face , and know as we are known , 1 cor. 13. 12. daniel and john , the greatly beloved prophet and disciple , were both much honoured with visions and revelations : our saviour commends abraham for that he saw his day and rejoyced , joh. 8. 56. those who are abrahams seed , cannot but eye christ and rejoyce in the dawning of his day : if god have an hand to work , surely we must have an eye to see , an heart to believe , and a tongue to praise him . god doth not work little things for his people ; it stands not with his love , and their condition ; and when he doth great things , we must meet him and them with great observation . i have heard an ambassador residing here , should write home that he lived in a land of wonders ; well noteing how great turns passed on us , and how little blood was shed about them ; then if strangers see so much , we should see more . doubtlesse god hath revived his works of old ; made his arme bare , commanding and creating deliverances for us . how often hath he brought us to the gates of death ? and then said return , return , ye children of men . how many , and mighty , malicious and prosperous , have our enemies been ? and yet how destroyed ? how little and low , how despised and nothing , have your councils , armies , allyes , your all been ? and yet god hath remembred us in our low estate . he hath not been weary of doing us good , although we have soon been weary of serving him . there is a voyce in the r●d ( saith the prophet ) and surely mercies , deliverances and salvations , have their voyce also ; and the greater any danger or deliverance is , the louder is the voyce . oh! that we could heare so as to love and learn righteousnesse : oh! that we were wise to read gods works out of his word , his providences in his prophesies , dan. 12. 10. the wise shall understand : thus to understand him , will be our wisdome . when the devil tempted our saviour , it was by shewing him the world and the glory of it ; but behold here a better vision ; the glory of the world , and worldly kingdomes , and the fall of them ; mountains tumbling down , and vallyes filled up ; high things brought low , and low things exalted . how ! many and mighty , precious and seasonable , have been the returns of fervent , righteous , faithful prayers ? they were made in former ages , but are answered now : our fore-fathers had the honour to sow , and we the blessing to reape the fruits of their prayers : oh! the riches of the grace of god , that hightens our mercies by steeping them in blood : our adoption , reconciliation , redemption , remission of sin and salvation is by the precious blood of jesus : the glorious truths of the everlasting gospel come to us dyed in his blood , who was the great martyr , and in the blood of many his servants and martyrs : rev. 6. 9. our present liberty , peace , and enjoyments , did they not cost the dearest blood of many valiant worthies ? oh! let not , let not the blood of christ , his martyrs and souldiers condemn us ; let it not be said , god stretched forth his hand to a foolish and gainsaying people ; that the oxe knoweth his owner , and the asse his masters crib : and that we know not , care not , consider not , when god works such glorious things . when david had the water of the well of bethlehem brought to him , he poured it out before the lord , because it was the blood of these men : oh! that now your hearts might rebound these mercies to heaven , whence they came , in humble thankfulnesse , and watchful obedience ; seeing they are the blood of your brethren . when the time of performing great promises and prophesies drew nigh , god raiseth up daniel's spirit to search : oh! that we might be praying and searching , praying and reading , praying and inquiring , and not giving over , till we come to some understanding of these blessed mysteries . now to help you in this search , to informe your understanding , to be instrumental to draw forth and establish your faith about the great works of this latter age , is the scope of this insuing treatise . the lord in much mercy blesse you and it together , that those good ends may be obtained . chap. 2. handleth these eight propositions . first that god delivers his prophesies in the way of a promise . 2. new-testament promises are set forth in old testament language . 3. that both prophesies and promises , are to be taken in the largest extent . 4. that they admit of divers degrees , seasons , and manners of fulfilling . 5. that under one person or thing named , the whole series both of persons and things is to be understood . 6. god performes his promises in these latter ages , in a way of proportion to his former glorious workings . 7. the inflicting of punishment , on the adversaries of his church , is subordinate to the performance of his promise to his people . 8. that the time of fulfilling prophesies and promises , and working great changes , is at or before the coming of christ . before we come to the particulars which we intend to insist upon ; give me leave first , for the better understanding of the matter and the scriptures produced , to lay down these eight considerations . god delivers his prophesies , in the way of a promise . prophesies are the foretelling of things that shall come to passe in their proper times . god cannot speak to his saints but in away of love ; his foreteling things to come , tells you how he loves them . our god is a god of power and grace : and promises are the engagements of both : the father worketh , and christ worketh , for his peoples special good : and you have them both at work in performing prophetical promises . the prophesie of christ his coming in the flesh , it s in the way of a promise , isa . 9. 6 ▪ vnto us a childe is borne , unto us a son is given : faith in the promise , speaks him born and given , although this was a long while after , isa . 7. 14. the lord himselfe shall give you a signe . behold a virgin shall conceive : which is rendred in the gospel of matthew by t●o words : one is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tha● which was spoken holding out the proph●si● ; for isaiah is called a prophet , and his speaking is prophetical speaking : for it was sp●ken of the lord by him . the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might be fulfilled , holds out the performance of that promise , which is , when the event answers and makes up what was in the promise . that proph●sie that the gospel should shine on the darke 〈◊〉 entiles , is in the way of a promise , isa . 9. 2. so in hag. 2. 7. ( the prophesie we intend to open in the next chapter ) thus saith the lord of hosts , is by the author to the hebrews rendred heb. 12. 26. now he hath promised : spoken by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the ground of this is , the overflowings of gods love , which cannot speak of things a farre off , but withal ▪ tells you , how he is , and will be engaged about them ; what doth concern the present time , is too narrow to expresse his love , and therefore he speaks it out in things that are to come . new testament promises are declared in old testament language . thus the erecting of gospel churches , the new edition and reformation of them , is called in a phrase of the old testament , a temple , rev. 11. 1. john is bid to measure the temple , when he speaks of gospel churches . the happy state of the church is termed by a jewish phrase the tabernacle of god among men , rev. 21. 3. signifying the glorious state of gospel times : and thus in the place afore named , filling the house with glory , implyes the same thing . babylon was of old an enemy to israel , and the great enemies in gospel-times are called babylon also ; and the destruction of those enemies in gospel-times , is termed the fall of babylon , rev. 14. 8. the visions concerning church affairs are now , and so formerly in the prophets , expressed by angels , horses , trumpets , women : and as they agree in the instructing language , so in the promising language also ; and the reason , why our promises are thus express●d , may be , 1. because the same spirit breaths in both the t●staments , old as well as new. to them was the gospel preached , heb. 4. 2. as well as to us : no marvel then , if the promises be in the same , language . 2. god would have the gentiles to know his heart is now as full to them , as it was to his israel of old ; and therefore he speaks to them in the same language he spake to israel . 3. god will have his ancient people , the jewes whom he will convert , to understand his love fully ; which that they may the better do , he speaks unto them in his & their own proper language . that these promises and prophesies are to be taken in the largest extent , in the letter and mystery , according to the scope of the place and analogie of faith ▪ thus. babylons falling , rev. 14. meanes that the seat , power , doctrine , subjects , and all , are ready to tumble down . promises and prophesies hold out the raisednesse of gods wisdom and love , and therefore must be of large extent : they speak to , and of all persons , times and conditions , therefore must be large . prophesies contain largnesse of wisdom and knowledge , and promises largenesse of , love : and therefore there must be a largenesse of expression to hold them forth . when god said unto jacob , gen. 32. 9 , 13. i will do th●e good : jacob understood it largly ; for he turnes it into an argument of prayer , and twice repeats it : litteral sense doth not undermine the mystery , nor that overthrow the litteral sense : gods promises are suitable to his commands , keeping pace with them ; they are conjoyned as arteries and veines in the body ; now the commands are exceeding large , psal . 119. 96. and so are the promises . math. 5. 28. tells from our saviour , that looking and lusting is committing adultery : and the promise of giving christ includes in pauls arguing , the giving of all other good things , rom. 8. 32. the spirit hath framed up faith with a large make and frame ; and promises are for our faith in the largenesse of it ; and so must be large also . prophesies and promises are expressions of gods minde : now we must not limite the holy one of israel , but take him in the fullnesse of his expressions . that these prophesies and promises admit of divers degrees , seasons and manner of fulfilling ; thus , hos . 11. 1. i called my son out of egypt was truly made good when moses brought the children of israel out of egypt ; for israel was gods sonne , but it had a farther degree of fulfilling in christ , math. 2. 15. jer. 31. 15. concerning rachels weeping , bis hic locus impletus est : the place was twice fulfilled , saith musculus . rachel was the mother of benjamin , and so the mother of the benjamites , the tribe that kept close to the house of david : she was buried neer bethlehem and is put to denote the whole land of judah , which was in a mourning condition at the time when they were carried away captive , and then rachel is said to weep : and moreover when the children are slaine in bethlehem , she weeps again , mat. 2. 17. isa . 53. 4. surely he hath borne our greifes , was fulfilled in the sorrow that fell on the person of the lord as mediator , as one in our roome and stead ; that is one manner of fulfilling : but is not all . mat. 8. 17. it s brought in as a ground of healing the sicke and casting out of evil spi its . psal . 78. 2. the prophet asaph is said to open his mouth in a parable : but it 's applyed to christ , and his preaching , mat. 13. 35. zach. 11. 12. speaking about the thirty pieces of silver : it was true of zacharie , and their ignoble dealing with him , as with a base labourer , allotting so meane a price to a faithful prophet ; but fulfilled farther in that thirty pieces for which judas sold his master , mat. 27. 9. psal . 22. 18. they parted my garments amongst them : it possibly may be verified in david . omnia in davidem convenire poss●nt , as arias m●ntanus saith ; david his destroyers being confident that he could not return , they fell upon the spoile ; but t is fully performed in christ , joh. 19. 23. isa . 61. 1. he hath sent me to preach liberty to the captives , was made good in the person of the prophet isaiah , preaching about their freedom from the babylonish captivity , though more fully in christ , luke 4. 21. psal . 41. 9. my own familiar friend which eat bread at my table . it 's true of davids courtiers : performed also in judas against christ , john 13. 14. isa . 53. 1. who hath believed our report ? the speech relates to the prophet in his time , but not onely to the prophet ; for it agrees to christ as appears , john 12. 38. i shall conclude this position with what i learned many years a goe , from transcribed notes of a precious servant of christ now at rest . the least degree of the performing a promise being manifested , the promise therein may be truly said to be performed , although not in the highest extent of it : whereupon it is remarkable how in the gospels , and acts of the apostles , when any personal thing or individual act is mentioned , as that in mat. 2. 17. ( the place above named ) about rachel , the holy ghost useth a word which signifies accomplishment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then was fulfilled that which was spoken . but when promises are mentioned , which have reference to the church , as acts 2. 16. then it s thus expressed , this is that which was spoken by the prophet joel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he doth not say , it was fulfilled , but it was spoken : it had a true performance , but not the accomplishment . that under one person or thing named a whole series both of persons and things is to be understood . see this plainly in the great promise , rom. 9. 7. in isaac shall thy seed be called . in the eight verse of the same chapter , the children of the promise are counted for the seed . when we read of the enemies of the church , which sometimes are called hornes , by them he means all the powers that are pushing at jesus christ and his interest : the vial on the throne of the beast mentioned rev. 16. 10. although it meane eminently the city of rome ; yet withal it may take in all those places wherein the superstitions of antichrist , have been more especially exercised , as bishops palaces , cathedrals , monasteries , priories , deanes and chapters houses , and such like places . god performes his promises , in these latter dayes , in a way of proportion and correspondency , with his former glorious workings for his people . thus most expresly hagg. 2. 5. its said , according as i covenanted with you when you came out of egypt , so my spirit remaineth among you : where its plain that god engageth himselfe to them now when they were building of the temple , according to his dealing with them when they were to be delivered out of egypt . thus in the visions of the prophet john , antichrist is called egypt ; and their waters are turned into blood , and that by the wittnesses , rev. 11. 6. in correspondence with what god did by moses , exod. 7. 19. israel in egypt cryed exod. 2. 23. and so do the souls under the altar , lord , lord , how long , holy and true , dost thou not judge and revenge our blood , on them that dwell on the earth ? rev. 6. 10. he drowned the egyptians in the red sea , exod. 14. 27. and now hath his wayes , it may be sea-fights , to drown his enemies , as it was in the years , 1588 , and 1639 , and at other times since : i shall conclude this position with that saying of the prophet , micah , 7. 15. where god promiseth to his church his goodnesse in these words : according to the dayes of thy coming out of the land of egypt will ● shew unto him marvelous things . that the inflicting of judgement , on the adversaries of the church , is subordinate to the performance of his promises to his people . the shaking vengeance on the nations , is but to make way for the good of gods people . gods creatures are precious to him as he is their creator ; and surely he would never destroy them , but in relation to a greater , farther and better good , then their destruction can be evil . this is plain in isa . 10. 12. the visiting of the stout heart of the king of assyria and the glory of his high looks , is in a way of inflicting judgement on him but it s brought in as subservient to the performing of his whole work on mount sion : that was the maine thing driven at . that the time of fulfilling prophesies and promises , and working great turnes , is at or before the coming of christ . thus in hag. 2. 6. i will shake the heaven , when is that ? it follows immediatly ; the desire of all nations shall come : the coming of christ in the flesh , was eminently the fulfilling of many prophesies and promises , as you may read in the constant course of the gospel : his coming then likewise produced great turnes and changes , mat. 2. 3. herod the king was troubled and all jerusalem with him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herod and jerusalem , the king and all the people , are troubled . he troubles the chiefe priests , and pharisees , and counsels , john , 11. 47. what doe we doe ? this man doth many miracles . and when christ shall come again , you shall have more turnes . all the promises are in him and for him ; no marvel then if their performances , and his appearance come together . the down-fall of the man of sin is the making good of many promises , but that is said to be by the brigh●nesse of his coming . 2 thess . 2. 8. then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightnesse of his coming . chap. iii. shewing the meaning , doctrines and method of hag. 2. 6 , 7. hag. 2. 6 , 7. thus saith the lord of hosts , yet once , and it is a little while and i will shake the heavens , and the earth , and the sea and the dry-land . 7. and i will shake all nations , ●and the desire of all nations shall come ; and i will fill this house with glory , saith the lord of hosts . heb. 12. 26 , 27. whose voyce then shooke the earth : but now he hath promised saying , yet once more i shake not the earth onely , but also heaven . 27. and this word yet once more , signifieth the removing of ●hings that are shaken , as of things that are made , that those things which cannot be shaken may remain . having laid down these eight propositions in general , we shall now pitch down on this scripture to which all these propositions give light . here in these words of the prophet haggai , you have a prophesie by way of a promise ; god foretells by his servant haggai what shall come to passe ; namely great turnes and changes , and withal engageth about them , by way of a promise that he will effect them , i will shake ; and that 's your fi●st rule . he calls the church-state under the go●p●l by the name of a temple and an house , which is the language of the old testament , to speak out gods way of worship ; but here , it hath a farther extent , even unto gospel-worship , and administrations , and that is according to the second prop. shaking of heaven and earth doth not onely meane the commotion in these natural bodies , and the alterations therein ; but also these words hold out , the change in the great political bodies of church and state ; and so according to the third proposition are to be taken in the largest extent . again , observe this promise and prophesie of haggai receives ( according to what is laid down in the fourth proposition ) sundry degrees of fulfilling . it was truly performed when christ was born into the world ; then angels and men , heaven and earth were moved ; but this is not all ; for the author to the hebrews tells us of another shaking at another coming of christ when we shall receive a kingdome that cannot be moved , heb. 12. 26. besides when the prophet haggai names the temple and the house , he meanes all the frame of worship , and not barely the fabrick and building that was reared up . when he names zorobabel and joshua , he meanes not onely those two particular persons , but all governours , and deliverers of gods people , in several places and ages are included , which is the direction that the fifth proposition gives us . moreover the great and glorious alterations that god will make in these last dayes , is here expressed by a phrase relating to gods wonderful dealing with his people israel ▪ we finde exod. 19. 18. at the appearance of god on mount sinai , it s said the wh●le mount quaked greatly ; and when god appears to make these turnes , he is said by the prophet here to shake heaven and earth , which agrees fully with the sixth proposition . the shaking of all nations here , what doth it meane else but the execution of vengeance on the nations ? thus plainly in v. 21. 22. of this 2. chap. where the shaking of heaven and ear●h is repeated . v. 21. and expounded v. 22. by this phrase , i will overthrow the throne of kingdomes , and i will destroy the strength of the kingdomes of the heathen ; but for what end ? v. 23. it was to exalt zorobabel to be as a signet ; it was to make way for his churches good , which was the lesson taught in the eight proposition . lastly , the time of these great turnes is plainly expressed to be at the coming of christ : christ is yet to come in the judgement of all , one way or another , and all his comings produce notable changes , as the eight proposition shewed . and thus having brought down what was spoken in general , in the propositions , to this particular prophesie of haggai ; i shall onely adde one word about the coherence of these two verses , with the former part of the chapter , and then descend to the explication of the words . it 's plain , v. 2. and 3. that zorobabel , joshua and the people were under discouragement about building of the temple : we build a temple ( say they ) but what is it ? a poor meane frame : solomons temple was a stately edifice , but this is nothing to that : were it not better for us to give over , then to goe forward with such a work ? now in the fourth and fifth verse , god calls upon them : 1. to be strong ; be strong , be strong . 2. to worke and not give over . 3. to be confident and not feare . now the arguments are three . 1. i am with you , v. four . 2. my spirit shall remain among you , v. five . 3. i will shake heaven and earth for you , and the desire of all nations shall come and fill this house with glory , v. 6. & 7. so then these words are brought in as an argument to take off their feare , and render them confident , to strengthen them in the work god called them unto : thus they cohere with the former words ; let us now proceed to explication of them : we shall begin with those words . thus sayth the lord of hosts . thus sayth ] the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated sayeth , it denotes in scripture phrase five things . 1. to declare the minde by speaking . dixit ▪ 1. locu●us est : to expresse our thoughts or motions of heart by words : so gen. 20. 5. speaking of sarah , she , even she her selfe said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is my brother , that is , she uttered so much in speech or words that another might understand ; and thus god spake by his prophet . 2. it 's put to hold out a speaking before hand what shall come to passe afterward , dixit 1. prophetavit . he said , that is , he prophesied ; and a word so spoken is a prophetical word : thus gen. 41. 54. the seven yeares of dearth began according as joseph had said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerat : that is according as he had prophesied . 3. it signifies a speaking to ones selfe , a speaking in a way of thought , or meditation . dixit 1. cogitavit . he saith , that is , he thought , he sayth in himselfe : our thoughts are our communication with our selves ; when we are serious in meditation of our own hearts , or wayes , we are said to return to our hearts , and to speak in our hearts : thus 2 sam. 21. 16. goliah the giant thought to kill david ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dicebat percutere . he said he would kill him , that is , he spake so to himselfe , it was the language of his thoughts . 4. to say is to speak with authority , to speak by way of command : dixit 1. imperavit . he said , that is as much as he commanded ; so jonah 2. 11. the lord spake to the fish , that is , he commanded it . 5. and lastly , to speake is not barely to declare ones minde , to think , or to command ; but it holds out such a speaking wherein the speaker engageth himselfe ; dixit , 1. promisit : he said , that is , he promised it , and so it 's taken here : thus saith the lord of hosts , that is , thus promiseth the lord of hosts ; that phrase viz. the lord of hosts ; we shall not open here ; onely now draw these 2. observations . that the lord in all ages , dispenseth himselfe to his people by way of a promise : so here . that when his people are under discouragement and feare , he strengthens them by holding forth himselfe to be the lord of hosts . i will shake . i : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i jehovah , who have my being of my selfe , and give being to my word of promise : i , who have all creatures and times in my power and disposal , i , even i , will shake . all refer this shaking to god , but some refer this to god in the person of the father , as hierom. & g●o●g . eden , and so they make the meaning to be , i that am the father of jesus chris● , and in him your father , and the father of mercies , i will shake the heavens . but the author to the hebrews refers it to christ , and so i , that is , i that am emanuel , king of kings , and lord of lords , who was dead , but am alive , and now live for evermore , i , who am the brightnesse of my fathers glory , and the expresse image of his person , who have seven eyes and seven hornes , all-seeing ▪ and all-working power ; i that have made and hold up the pillars of the world , i will shake . the author to the hebrews adds an expression , shewing that this shaking was done suddainly , and with ease . it s but a word speaking , it s but saving , let heaven and earth be shaken , and it shall be shaken ; as once he said , let there be an heaven and an earth , and it was so . whose voice then shook the earth . the word voice is applyed to things natural , as rev. 6. 1. the voice of thunder . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . artificial , mat 124. 31. the voice of a trumpet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rational , 2 pet. 2 16. the voice of a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . supernatural , as here , his voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his voice . that is , the voice of jesus the mediator of the new covenant , whose blood speaks better things then that of abel ; his voyce , who speaks from heaven , his voyce shook . will shake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jun. translates it , ego commoturus sum , i am about to shake . shaking signifies a violent motion , a motion differing from the common motion : 1. as when the wind is in the bowels of the earth , and in its breaking forth makes the earth for to tremble . terrae motus , that is called shaking , isa . 13. 13. the earth shal move out of his place . 2. or as the wind shakes the corn to and fro , or the fruit upon the trees , somtimes this way , then the contrary way , which is not the natural motion of the corne or fruit , but as it s forced by the wind , psalme 72. 16. his fruit shall shake like libanus . 3. or as the motion of an army , isa . 30. 32. in battels of shaking will he fight with it . this shaking in heb. 12. is expressed by two words . the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie de sale vi ventorum agitato ; it signifies properly to shake as the sea is shaken with a mighty wind , when the wind gets into the bowels of the sea. the other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a kind of shaking as tears and rends in pieces ; and so this phrase expresseth tearing turns , and rending changes which shall befall the nations . so then shaking contains 1. a change and alteration . 2 such as is accompanied with annihilation , or bringing of things to nothing . 3. annihilation in a way to execute justice . 4. it denotes sometime also alteration from bad to good , from good to better . shaking in a way of mercy , or at least bringing good out of evil ; so here its shaking by way of a promise . take hence these five observations . 1. the nature of things here are liable to change . god only is immutable . 2. that the changes below are and may be suddain , violent , & strange . 3. that yet they are righteous , and shall be gracious to gods people . 4. that jesus christ himselfe hath the highest hand in these changes . 5. that in these changes he shewes himselfe the lord of hosts . the heaven and earth . these four words , heaven , earth , sea and dry land , are taken two wayes . grammatically , rhethorically . 1. grammatically for such things in nature as the letters of the words do import , as the earth for that part of the world which we tread on , and so the like of the rest . 2. they are taken rhetorically , when by a fine manner of speaking , an elegancy of expression , they set forth some thing beside what they expresse in their grammatical sense : both wayes agree to the text we are upon . now observe in the rhetorical way there is a double acceptation . 1. by a metonymie of the subject for the adjunct , continentis pro contento , when the thing containing is put for the thing contained . heaven is put fo the inhabitants of heaven , and so earth , sea and dry land , put for those that dwell on the earth , sea , or dry land. 2. by a metaphor or borrowed speech , because heaven is the highest , and in comparison of that , earth is the lowest body ; they are put to declare high and low things : a little more to open these words , observe . heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that part of the world which is opposite to the earth , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adverbe of place ( as some think ) shewing the distance of heaven , as being most remote from the earth . we read of the first , second and third heaven . the first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an expance , that which is nearest the earth , and turned round about it : thus we read of the windows of this heaven to be opened when the raine fell , gen. 8. of birds flying in this heaven , deut. 4. the second heaven is the place where the stars are fixed , and so called the starry heaven . the third is the seat of the blessed , sedes beatorum into which the apostle paul was wrapped , 2 cor. 12. 2. and the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of the world which is distinguished from heaven ; some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying to run , because beasts run upon it . it 's the place where men dwell , gen. 18. 18. sometime it signifies one country more then another , gen. 41. 57. and all countries came to egypt because the famine was sore in all lands . sometime it signifies a feild ; but here i take it to denote a continent , that part of the world that is distingusht from seas and islands , the maine-land . the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have a plaine description of that given by moses , gen. 1. 10. its the gathering together of the waters . the dry land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arida the dry land , as distinct from heaven , earth and seas : which i here take to be islands , lands in the midst of sea ; dry land , yet compassed about with water . from the words thus opened observe . jesus christ will make great changes in the natural bodyes of heaven , earth , sea and dry land : this ariseth from the words taken grammatically . jesus christ will turne and change the inhabitants of heaven and earth and sea and dry land : even angels and men ; men that dwell on the continent , islands and seas , and this ariseth from the rhetorical metonymie , whereby the thing containing is put for the thing contained . jesus christ will make great changes in the heavens and earth , in the high and low things of kingdomes and peoples and nations . having thus taken the words asunder , and given you the meaning of them , and the observations from them , we will now put them together again , in this short form following . hag. 2. 6 , 7 , 8. contains a prophetical promise , wherein observe the promise is propounded ▪ wherein consider 4 things . 1. the person promising the lord , of hosts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. the things promised , which are three 1. the shaking , twice repeated , set out by its object , the heavens . the earth . the seas . the dry land . the nations . all nations . 2. the comming of christ , called the desire of nations . all. 3. of filling , set out by 1. what. this house . 2 with what , with glory . 3. the persons to whom this promise is made zorobabel joshua all the people . this is taken from v. 4. 4. the time of performance , and that is , a set time , once . short time , yet a little while . time repeated , yet once more . the promise is confirmed to our faith , by the repetition of the first words , thus saith the lord , at the end of vers . 7. chap. iiii. shews how in the great turnes of ages god dispenseth himselfe in the way of a promise : for first this holds out god as a father . 2. this exalts the honour of christ the son. 3. this honours god in the person of the spirit . 4. this makes notably for the security and improvement of grace . 5. this confounds the men of the world . 6. this greatens our estate . use of instruction and exhortation . you have heard the meaning of these words ( thus saith the lord ) that they hold out a promise , and that the lords saying is not a bare expressing of a thing to be so or so ; but an expression with an engagement of himselfe ; it s a saying by way of a promise : hence we shall begin with this observation . that the lord in the great turnes and changes of all ages , dispenseth himselfe by the way of promises . thus he did to adam in paradise : do this and live ; the like after his fall : the seed of the woman shall break the serpents head . it was a great turne when all the world was drowned ; and then how doth god dispense himself ? he makes a covenant with noah , gen. 9. 13. i will set my bow in the clouds , and it shall be a token of covenant between me and the earth . it was no small turne when terah and others were grossly defiled by idolatry , then for god to call abraham out ; but how doth he doe it ? by making a covenant with him , gen. 17. 4. behold my covenant is with thee , and thou shalt be a father of many nations . we are not ignorant what variety of changes jacob had experience of ; but god supports him by his promise , gen. 28. 15. behold i am with thee , and will keep thee in all places whither thou goest . gen. 46. 1. israel takes his journey for egypt , but v. 3. he hath this viaticum , this provision by the way , i am the god of thy father ; fear not to go down to egypt , for i will make of thee a great nation : it was a great and mighty work to bring israel out of egypt , and behold then , exod. 34 27 , 28. the lord said to moses ; write these words ; for after the tenour of these words have i made a covenant with thee . againe , in the time of the judges , josh . 1. 5. & of kingly power , 2 chron. 1. 9. in the time of the captivity under the king of babylon , jer. 25. 11 , 12. the like when they came out of captivity , hag. 1. 8. in all these times god dispensed himselfe in way of a promise : so he doth in gospel-times ; acts 2. 39. the promises are to you and to your children . 1 tim. 4. 8. godlinesse is profitable for all things ( and so in all conditions ) and hath the promise of the life that now is , and that that is to come . the new heavens and the new earth do certainly holdout the greatest alterations that ever shall be ; but this is by promise , 2 pet. 3. 13. the demonstration of this we shall hold out in these six passages . this promising way holds out god as a father in his glorious excellency of wisdome and immensity . all creatures are measured by the present time ; but god in promising , shews he hath all times in his power ; creatures have onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present now : but god is and was , and will be : oh! the riches of his unspeakable mercy : the present time is a short moment , god cannot expresse his love to us in it sufficiently , nor are we in capacity to receive his love , and therefore he takes the time to come , and puts it into the promise , yea he takes eternity to doe it in . a promising way glorifies the power of god , rom. 4. 21. abraham was fully perswaded that what he had promised he was able also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to performe it : god doth not put you off with a promise because he is weak , but because he is able to performe : be not troubled because you have not present possession ; for he is faithfull that promised , heb. 10. 22. this promising way exalts the honour of jesus christ ; for all promises are made to him first , therefore he is called the covenant , isa . 42. 6. the promises center in him , and have firstly their performance in and to , and for him , 2 cor. 1. 20. in him yea , and in him amen . we are creatures at too great a distance from god ; he cannot firstly and immediatly deale with us , we are too low for that dealing , but he deals with christ . we are all promised as a seed to him , isa . 53. 10. to him is the everlasting kingdome promised , and he waits till his enemies become his footstool , psal . 110. 1. that is , his enemies shall be so far from prevailing against him , as that they shall be ( although they intend not so ) a meanes of making him ascend into his throne , as a man climbs into the throne by the footstoole ; the spirit is first on him , and from him on us ; god is first his father , then ours , first his god then ours , john 20. 17. i goe to my father and your father , to my god and your god. this honoureth god , in the person of the spirit who is called , ephes . 1. 13. the holy spirit of promise ; the reason is this ; because all promises carry in their nature , a reall application of that good which the promise holds out . now applicationwork is proper unto god , in that person of the spirit : god must have honour in this person , as well as in the person of the father , or son : therefore in the last days , the spirit shall be poured out upon all flesh : this spirit shall appear to rule men more in kingdoms and governments , in matters of peace and war , then ever yet our eyes have seen . this makes notably for the advantage of gods people ; and that , 1. to render them in a secure estate : when our stock was in adams hand , we lost all ; but now it s in christs , and under a promise , its safe and secure , rom. 4. 16. if our good estate did depend on any thing in vs , it could not but be uncertain , because we are so ; but being of promise , of grace in him , and faith in us , it renders our state secure . 2. promises from god draw forth performances from vs : praemiis ducimur , we are led by rewards . 2. cor. 7. 1. we must cleanse , and cleanse thorowly , not from some , but all filthinesse , not onely of the flesh , but of the spirit ; and all on this ground , having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises , we must not onely be holy and in the feare of god , but perfect holinesse still upon this ground , having these promises : god will have it known , his people dare trust him , and fall to work upon a promise , although they have little in hand . it is that which commends the ingenuity of their obedience , that they work upon a promise . no marvel then if god dispence himselfe in that way which is so improving to his childrens grace . 5. this notably confounds the men of the world ; it s foolish to flesh and blood to live on a promise ; they live by sense , and not by faith , and therefore are carried on , and taken with present things . the whole gospel is foolishnesse to them ; what are then the promises ? which are the gospel of the gospel . this way revolves things into the meer power , goodnesse and fidelity of god , which men of the world are strangers to ; this way of converse is too high for them ; they are brought in jeering at the promise , 2 pet. 3. 4. turne them to corne and wine , o! they are good , they have some rellish with their palates ; but as for the promises , they seeme dull , dry , flat things to them : oh foolish worldlings , who are so full of the world , that they loath these honey combs , these great and precious promises . 6. lastly , this greatens our estate , our reversions being more then all that we have in present possession ; yea it exceedingly hightens all that we doe now enjoy : when mercies come in a promise , they come dipped in the blood of jesus , they luster with the light of gods countenance , thus the sleep of a righteous man is better then that of other men ; because there is something of a love-token in it : he giveth his beloved sleep , psal . 127. 2. god hath general wayes whereby he dispenseth himselfe as a faithful creator ; a sun for all , raine , clouds , winter , summer , seedtime and harvest for all : but still he reserves his bosome to his own , he remembers his covenant for them , and besprinkles them with intimate loves . yea in those favours which gods people enjoy in common with the world , there are sweet intermixtures of special love , desirable interweavings of gracious favours . in times of great turnes , you will meet with great wants , want of counsel , activity , fidelity : you had therefore need of a promise to recourse to . it may be provisions may fall short , promises are rich storehouses : your dangers are as many as your wants ; where will you finde a rock of ages , but in the promises ? turning times are difficult times , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : be not troubled as if some strange thing befel you , when you finde wants , difficulties and necessities arising : make not ●ad conclusions , give not all over for lost and gone ; say not , i have had these salvations and deliverances , but now i shall surely perish . no , no , god reserveth much in his own hand , much in the promises ; and to him and them , and them in him must you look . consider how in all ages and great turnes , god withers the arme of flesh , blasteth the white blosome of the creature , so that it cannot help ; it s a promise , a promise must do you good ; that revolveth the work into gods power , grace and goodnesse . goe to the creatures you have loved , and been fond of , but they will prove vaine ; the stout-hearted are spoiled , they have slept their sleep , and all the men of might have not found their hand , psal . 76. 5. how little can men doe , if they have no hands ? and as little , if they have hands and cannot finde them . the wise man shall not glory in his wisdome , nor the strong man in his strength , nor the honourable man in his dignity , but god will be exalted in his goodnesse . have you not seen great houses without inhabitants , whole townes and numerous families cut off , honour in the dust , and wise counsels turned into foolishnesse ? oh! then learn now , learn experimentally to see the creatures vanity . take notice gods wayes are in the great deeps , and his footsteps are not known : because he acts not according to our counsels , or according to former praecedents , nor according to present advantages , as we doe , but according to his own gracious will , according to his promise . now god in his promise reserves times , and methods , measures and instruments , in his own hand . he will work now , not then or then , and not now ; so much , and no more , by these , and not by those ; he will sill by emptying , build by destroying ; we many times in our thoughts , limit the holy one of israel , and methodize his ways , when alas we know them not : but gods promise is as it were the limiting of himselfe ; and how glorious is that way , that doth measure him that is unmeasurable , bound him that is infinite ? but t is because its a measure & bound of his own making ; and so much for the use of instruction . now follows a word of exhortation , to provoke you to search out the promises that concern the present age and times we live in . it s the commendation of some of the children of issaker , that they had understanding of the times to know what israel ought to doe , 1 chron. 12. 32. father jacob , gen. 49. 1. excit●s his sons to attend to his prophesies on this account , that i may tell you what shall be fall you in the last dayes . isa . 2. 2. in the last dayes the mountaine of the lords house shall be established on the top of the mountains . acts 2. 17. it shall come to passe in the last dayes ( sayth god ) that i will pour out my spirit on all flesh , and your sonnes and daughters shall prophesie . 2. pet. 3. 3. there shall come in the last dayes scoffers : is it not glorious to behold what gods people shall doe to other people in the last dayes ? numb . 24. 5. evil will befal in the last dayes , because you will doe evil in the sight of the lord. ezek. 38. 16. speaking of gog , it s prophesied , thou shalt come up against my people of israel as a cloud to cover the land , it shall be in the last dayes . by this meanes we come to converse with god under a glorious title of revealing secrets . the angel gabriel thought it a work befitting him , dan. 10. 14. i am come to make thee understand what shall befal thy people in the latter dayes . hos . 3. 5. they shall seek the lord their god and david their king , and shall feare the lord and his goodnesse in the latter dayes . is it not a thing desirable to be conversing with the same revelations that god gave to christ , and christ shewes unto his servants ? even things that must shortly come to passe , rev. 1. 1. oh that i might prevaile with you to study the revelation more ; we run after palmisters , figure-casters , astrologers to know things to come , which they cannot declare unto us , and in the mean season we neglect these precious declarations of god which would sweetly teach us : now as motives to perswade you , consider , this renders you children of wisdome , wise to know the times : gods promises are the best conclusions ; in them , we come to have notions of the times according to gods thoughts . this shews a neern●sse of familiarity with god , rev. 4. 1. come hither ( its a friendly phrase ) an● i will shew thee things that must be hereafter . freinds unbosome secrets one to another ; these secrets of the lord are with them that feare him : by thus conversing with these revelations we come to be immediatly in the spirit , rev. 4. 2. it s a blessed preservative against the infection of sin : our mindes are apt to wanto●nesse , and giddinesse . oh! but how doth the consideration of jesus christ set forth in his seven eyes and seven hornes , rev. 5. 4. his providence , and his power , cut off this wanton giddinesse ? it s a great evil to backslide in heart . oh! but eying these promises , keeps the minde intent on god : the minde thus set , sweetly invoaks the heart , and holds it to a re-ingagement of better behaviour . formality is one of the great evils that besets us , which is , when we act on low grounds , common custome , and example , and with low spirits : let these promises dwell richly in you , and you will be higher . we are never worse then when we are earthly-minded ; now nothing is so proper to work off that , as to be moulded by these gospel-prophesies and promises . this is a way to advance your life of faith and love . god opens his bosome secrets in dearest love in these promises ; and this is mighty to cause a rebound of love in your souls : he gives you great and precious promises , and your faith receives them : oh then ! let your faith work by love , and love by faith , and both be fixed on this blessed object of god in his promises : to live by faith , is to have faith acted in our present lives , and that according to the promises of the present age . to love is actually to close with god as the cheife and most sutable good , and this he appears to be in his promises . behold here a proper course to conquer difficulties , and discouragements : the best of saints have their ebbings and damps , their heart-divisions , and heart-contractions . turne , oh turne to the promises , and then it will be full sea with you ; the light and heat there will easily expel your dumps and damps , and at once unite and enlarge you . i am sure you would be watchful and dutiful ; and i am sure also , that this trading with promises will keep you waking and working . shall i minde you how apt you are to nod , to grow secure and carelesse ? and is it not from hence that you forget the promises of this latter age ? did you weight them well , you would finde how much work lyeth on you , and lyeth undone . it s a good thing to give thanks , to praise is pleasant and comely ; and doth there not lie a sweet hidden vertue in gospel-promises to promote this work ? the revelations of these latter times by the prophet john , how is it interwoven with saints praises , with church-praises ? rev. 4. 8 , 9 , 10 , 11. thou art worthy to receive glory and honour , rev. 7. 12. blessing , glory , and wisdome , and thanksgiving , and honour , and power , and might , be unto our god for ever and ever , rev. 11. 17. we give thanks to thee lord god almighty , which art and wast and art to come , because thou hast taken to thee thy great power , and hast reigned , rev. 15. 3 , 4. they sing the song of moses and of the lamb , saying , great and marvelous are thy works lord god almighty ; just and true are thy wayes o thou king of saints : who shall not feare thee o lord , and glorifie thy name , rev. 16. 5. thou art righteous o lord , who art and wast and shall be , because thou hast thus judged , rev. 19. 1. alleluja , salvation , glory and honour and power unto the lord our god ; for true and righteous are his judgements . to conclude then , you must be a praysing people as well as a praying people ; converse more with god in his promises , and you cannot but be praysing of him . chap. v. sheweth that christ being about to performe his promises , causeth alterations in the natural bodies of heaven and earth , which is thus demonstrated . first , christ hath given a being and constant course to heaven and earth . 2. he maintains that being . 3. the creatures thus made are at his beck . 4. it s his pleasure that sometime they should step aside from their ordinary constant course . 5. christ governs this turning aside . 6. these turns carry with them the nature of signes . four reasons added and uses . i will shake the heavens and the earth , the sea and the dry land : these words according as was laid down in chapter three , being taken grammatically and properly , they afford this observation that , when christ is about to performe his prophetical promises , he causeth alteration in the bodies and natural courses of heaven , earth , sea and dry land. heaven and earth in their prime and litteral signification , hold out that great frame that god in the beginning formed out of nothing . now in this great fabricke are the alterations we speak of . i should not have pitched on this observation , but that i finde the holy ghost in all the eminent turns to make some impression and mention this way . it was a great turne reduced all the world to eight persons ; but then you know the windows of heaven were opened , and the fountains of the great deep broken up , and the raine was upon the earth , gen. 7. 12 , 13. to turne israel out of egyptian bondage was a great turne , and then the red sea must be dryed up , exod. 14. 16. at the giving of the law , exod. 20. 8. there are thundrings and lightnings and the voyce of a trumpet , and the mountain smoaking . israels preservation in the wildernesse was a whole continued series of turnes , and then we read of a pillar of cloud and a pillar of fire , num. 14. 14. they had water out of the rocke followed them , 1 cor. 10. 4. and mannah rained down , exod. 16. 35. so in the new testament at the birth of christ there is a star which is callep his , his star in the east , mat. 2. 2. at the death of christ , mat. 27. 51. the earth quakes and rocks rend , and the graves were opened . at the sending of the spirit , acts 2. 2. suddainly there came a sound from heaven as of a rushing mighty winde : and acts 4. 31. when they had prayed the place was shaken . when paul and sylas must be delivered out of prison , acts 16. 26. suddainly there was a great earthquake . now to cleare this observe , 1. jesus christ hath given a being and a constant course of operation to heaven and earth , sea and dry land. john 1. 3. all things were made by him , and without him was not any thing made that was made . prov. 30. 4. he ascends up to heaven and descends , he gathereth the winde in his fist , he binds the waters in a garment , and establisheth all the ends of the earth . psal . 104. 2. he covers himselfe with light , and layes the beames of his chambers in the waters ; he maketh clouds hit chariots , and rides on the wings of the winde . psal . 19. 4 , 5. he sets a tabernacle for the sun , and gives it a race to run . 2. jesus christ doth not onely give them a being , but also maintains what he hath given : gives them a constant course , and maintains them in it ; as men and saints have their constant work to do , so likewise have other creatures , and christ upholds them and their course too . psal . 75. 3. i beare up the pillars of the earth . heb. 1. 2 , 3. by him are the world 's made , and he upholds all things by the word of his power . jer. 31. 35. he gives the sun for a light by day , and the ordinances of the m●on and stars for a light by night , & divideth the sea when the waves thereof roare : and to shew their constancy of operation . jer. 33. 20. there is mention made of the covenant of the day and the covenant of the night , which none can break . 3. these things thus made and maintained by him , are at his beck . he made three dayes together without a sun , gen. 1. by reflecting the element of fire downward ( as some say ) and made the nights by reversing it upward , psal . 136. 6. whatsoever he pleased , that did he in heaven & earth , in the sea & in the deep places : heaven and earth , sea and deeps , are all at his pleasure . v. 7. he maketh the vapour to ascend , and lightnings for the raine ; he bringeth the winde out of his treasuries . psal . 147. 15. he sends his command forth , & his word runneth very swiftly . his word , his command is enough to make all run ; as he made all by his word , so by his word and will he governs all . math. 8. 27. he rebukes the winde and the sea , and they obey him : his rebuke and the creatures obedience fall in together . 4. it s his pleasure sometime that they should step aside from their ordinary course . the ordinary course of the sun is to be running of his race . but josh . 10. 12. sun , stand thou still in gibeon , and thou moon in the vally of ajalon . the ordinary course is for the heavens to give down raine ; but in ahabs time 1 kings 17. 1 there was neither dew nor raine . the ordinary course for the earth it is to bring forth corne and grasse for the food of man and beast ; but in joseph's time , gen. 41. 54. the dearth was in all lands . 5. that jesus governs them in all these turnings aside ; that is , he acts them , and orders them to his ends and interests ; and so there is a sweet harmony in their excentrical motion . when the sun stood still in joshua's time , it was that israel might be avenged of the amorites their enemies . the dearth was in all lands , that so joseph might be exalted , and israel provided for . it raines , or raines not , that god might be honoured in the word of his prophet elijah the tishbite . when god takes away the power of burning from the fire , it was that his servants the companions of daniel should not be consumed , but walke in the midst of the fire and have no hurt , dan. 3. 25. god will not onely shew his goodnesse to his people by the ordinary and common course of creatures , but sometime he makes them step aside out of their common course , to answer their prayers , and help them in their streights : and now , in our dayes , though he workes not miracles , he works wonderful things , miranda , though not micacula . though he worke not against the course of the creatures nature ; yet he alters it so , that it gives us cause to wonder : yea and withal in this way he brings vengeance on his and his peoples enemies . it 's light in goshen , when darknesse is on all the land of egypt . isa . 24. 20. the earth reels too and fro like a drunkard , and shall be removed like a cottage ; the transgression thereof shall fall heavy upon it , and it shall fall and not rise again . 6. that these turnes in heaven and earth thus ordered by christ , carry with them the nature of signes . luke 21. 21. there shall be signes in the sun , and in the moon , and in the stars ; and upon the earth distresse of nations and perplexity , the sea and the waves roaring . acts 2. 19 i will shew wonders in heaven above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the earth beneath , blood and fire and vapour of smoak . a signe is that which besides it selfe , introduceth some other thing into the understanding ; as when you see smoak , your understanding doth not terminate in the smoak , but riseth higher to think of some fire that causeth that smoak : so when you see these strange postures in these natural bodies , your minde resteth not barely in the contemplation of them , but your understanding looks on them as fore-runners of other things , that shall follow after . now among signes , some are rememorative , demonstrative , prognostical , practical . rememorative signes are such which call to minde things past , and so refresh the memory ; the bow in the clouds tells us , god did destroy the world by water , though he will do so no more . demonstrative signes are such which declare a thing present , as smoak is a signe of present fire , fire then burning . prognostical signes are such as foretel in general things to come . thus god may , and sometime doth , by these changes in these natural great bodies , signifie and foretel , that there shall be great turns , and changes , in the great bodies politique of kingdomes , and common-wealths : but what these particular turnes shall be , and the several issues of them , the signes in heaven and earth cannot foretel ; for they are not practical signes . practical signes are such as in their nature cause and produce those things whereof they are signes : but such signes the heavens and earth are not ; they do not in their nature cause the turnes of nations , nor are the turnes of nations their effects . now whether this position do contribute any favourable aspect to judicial astrologie , that we shall shew in the appendix , joyned to this treatise , and passe it by now : onely resolve this question . why doth christ when he intends great turnes in states , make such changes in heaven and earth ? i answer in four reasons . this is the beginning of christ his taking to himselfe his great power , rev. 11. 17. christ hath all power on earth , as well as in heaven ; he is sovereigne lord of all creatures , as well as king of saints . col. 1. he is the first borne of every creature , as well as head of the church , and therefore he doth thus manifest himselfe . there be many fore-runners before the king comes ; reckon these among the least and lowest of christs servants , yet surely what knees they have they bend to him . they are ready with their motion , and conjunctions to honour him , and in their language to tell you of his transcendent glory that is following . they are obedient , and step aside out of their ordinary way to let you know of their lords drawing nigh . christ could deal with kingdomes and nations without these signes : but since he hath these creatures , he will make use of them ; yea and their extravagances shall do him good service . men stop their eares at the voyce of the ordinary course of heaven and earth , and will not hear ; but when he turnes their courses into signes and wonders , then they shall heare . by this meanes he speakes to all the world : when christ himselfe speaks , it must be with a mighty voyce . we low creatures doe but mutter and whisper , and few there be that heare our voyce ; but when he speaks , heaven and earth , and all the world shall heare him . when he speakes by the word of his gospel , every creature must hear , mar. 16. 15. and his apostles which were the teachers , they must have the gift of tongues , and be able to speak the language of every nation where they come , that so the parthians , medes and elamites might heare as well as the jewes . their line is gone out into all the earth , psal . 19. 4. christ hath another way of speaking to all the world , namely by signes in heaven and earth ; those that will not hear his gospel , yet will listen to their language . signes have their voyce , as well as men , exod. 4. 8. if they will not believe the voyce of the first signe . turkes , jewes , heathens , prophane persons , which regard not the sound of the gospel ; yet will now be auriti , quick of hearing : as christ in his preaching spake , as one having authority ; so he speakes now , and commands attention . prov. 18. 23. the poor useth intreaties , and its the poverty of christs messengers that they come beseeching , and intreating ; but christ himselfe speakes in a commanding way , to let all men know , bad as well as good , that he is about his worke , and his great work . earthly men minde the earth , speak of it , account it their own ; and christ will meet them there , and speake from , and by the earth to them . this way of working signes , mindes us , that the creatures are not in that state he intendes them ; by this change upon them , he hints unto us their re●●auration into the liberty of the sonnes of god , rom. 8. 21. in their ordinary course while they serve those who do disservice to christ , they groane , rom. 8. 21. and to step out of this road to subserve christ , it is a forerunner of their liberty . 't is plaine god gave man dominion over the fish of the sea , and over the fowls of the aire , and over the cattel , and over all the earth , gen. 1. 26. to man , that is true ; but to what man ? to man in what condition ? it was not given to finful man , but to man after gods image and likenesse , as it is in the same verse ; to man before his fall , to righteous man , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to man made upright , as it is eccles . 7. 29. upright , according to the rule of his creation ; not to wicked and ungodly man ; so that the prime end of all creatures service , is directed to righteous man , to man after gods image and likenesse : but to serve wicked and unrighteous man , is beside their prime end , and therefore according to their nature , they groane , that is , they are not pleased , because they obtain not their first end ; t is true they are not intelligent , and so they know it not ; but yet it s against the first law of their creation : it s not fit they should know it ; for then it would grieve them , and they have not sinned ▪ and so have not let in greife upon themselves . the mathematical bee , and the artificial spider , make their combs , and houses , according to the rules of reason ; yet they know not what they do : so those creatures serve , but not according to their prime end , though they know it not ; yet god knowes it , and will right it , and by using of them in this extraordinary way , he tells us so , and would not suffer them thus to groane but that he knowes how to honour himselfe and restore them . by these turnes and appearances in natural bodies christ knowes how to draw forth spiritual actings in his people : let it thunder , or lighten , though his people are assured of his love , and favour , and that they lie in his bosome ; yet they entertaine him in that his voyce with an awful feare and reverence ; that his mighty voyce makes them in a holy way to tremble , and yet to trust . when signes are in heaven and earth , saints rest not in the admiration of what they see , or hear , but search into the blessed word of truth , for the meaning of those signes . grace makes a servant to be divine in drudgery , and not to eat and drink but to gods glory : so likewise not to see or heare the signes in heaven and earth , but to eye him that works in , and by them : if heathens and strangers heare their voyce , sure his own people and servants much more , and more to purpose . others wonder at what they know not ; these know and wonder . others are afraid , and troubled , these feare and believe , believe and waite , waite and pray . see hence the excellency of christ : the gospel glories to hold out that excellency , and saints glory to see the reflection of it in the gospel ; and heaven and earth here glory to trumpet it out : view this excellency . 1. in that he causeth these alterations in heaven and earth , and that exalts him . men cannot make them , they cannot stop nor open the bottels of the clouds , or the windowes of heaven , but christ can . they can neither raise nor cease the st●rme and tempest , but christ can . 2. this tells you ; he that can do this , can do more ; he can make enemies become friends , and friends more friendly . he can change counsels and decrees , yea the thoughts and frames of our hearts . laban came with a heart boy●ing in passion against jacob , but god met him and suffered him not to hurt him . ravens are greedy fowles , and devour their prey , and yet as greedy as they are , they must bring the prophet bread . it s a vaine thing to set against christ , job ▪ 9. 4. he is wise in heart and mighty in strength ; who hath hardned himselfe against him and hath prospered ? if heaven and earth cannot serve fully in their ordinary course , he will change their course and serve himselfe by that change . exod. 14. 25. he takes off the chariot wheeles and makes them drive heavily ; whereupon the egyptians cry out , let us flie from the face of israel , for the lord fighteth for them : you are surely much over matched , when you have heaven and earth , and the god of both against you . it s no hard thing to believe that the promises concerning this life should be performed , while we remember what he doth in earth as well as heaven : the meeke shall inherit the earth : and obedient ones shall eat the good things of the land , psal . 37. 11. prov. 3. 16. length of dayes are in wisdomes right hand , and in her left hand riches and honour . say not your enemies are many , mighty , crafty and malicious , and you are few , and weake , and how shall your tranquillity be ? remember , christ hath this power to change their strength into weaknesse , and your weaknesse into strength . lastly , let it exhort you to these four things . 1. consider christ in all changes on the creatures ; and this will make natural philosophy to become spiritual . are there ecclipses of the sun , blazing stars , meteors , unusual winds and stormes , haile , snow , thunder and lightning ? then let your souls mount up , in thoughts and feare of christ ; while astrologers are vexing their mindes with strained applications of these things , here you are taught whether to refer them ; remember christ in the dry years we have had , in the unusual high tydes , and such like occurences . 2. feare before christ more then men ; when they are angry , you are troubled ; when they frowne , you feare ; and is there not more cause to feare him that over-rules the constellations , turnes about the winds ? jer. 5. 22. fear you not me saith the lord , and will ye not tremble at my person who have placed the sand for the bound of the sea ? 3. advance your faith to a great expectation , and the expectation of great things . a little faith will not suffice , when god speaks and workes ; we must be strong in faith if we will give glory to god , not considering the carnal reasons , examples , customes and experiences , which may be produced and pressed : but to goe on in our perswasion , that god which hath made heaven and earth , will compleat his work for his own and his sons glory . 4. surely christ is to be exalted in praise , that can worke about turnes in natural things to be subservient unto spiritual : signes in heaven and earth have an aspect to the performance of promises , and fulfilling of prophesies ; and we should be heavenly and spiritual mathematicians and astrologers to take the true motion and dimension of these things to the elevation of his name , and our hearts to his praise . chap. vi. shewes the change and the ministration of angels in these turnes : thus , first christ is head of angels . 2. they must serve his saints . 3. they serve in destruction of their enemies . 4. they must have apparent honour for this service . 5. they are in the visions , and so in the execution . 6. they have kingdome-worke . 7. they and saints are joyned together . 8. they are used in the last , which are the best dispensations . 9. christ must have his angels as well as the dragon . use of instruction and exhortation . concerning heaven and earth taken properly you heard in the former chapter : look on heaven and earth now , as spoken by a figure , setting down the thing containing for the thing contained , and so heaven containing the angels , is put for the angels contained in heaven : but then the question will be , how are these heavens shaken ? or plainly thus , how are these angels in heaven , said to be changed ? angels are called heavens , because they dwell there , caeli quia caelicol● , heavens because the inhabitants of heaven : thus job 15. 15. the heavens are not cleane in his sight , that is , the angels of heaven are not cleane : not , that they have any sin to pollute them ; but weighing them with him who is the holy , holy , holy one , they can beare no weight . ne ipsi quidem caeli mundi sunt cum ipso collati , quantumvis a terrenis istis faecibus immunes . beza : the heavens , although free from earthly dregs , are not cleare , compared with him : his eyes are more pure then to behold any iniquity ; his holinesse is himselfe , and so unmeasurable . the angels though holy , yet is their holinesse by measure , their holinesse is limited , they are but creatures , though holy and heavenly creatures ; and compared with that infinite one , they are said not to be cleane : job 4. 18. behold he put no trust in his servants , and his angels he charged with folly : nullo modo conferenda est illorum justitia cum justitia dei quae modis omnibus infinita est . their righteousnesse is no way to be compared with his , which is altogether infinite : and this it may be is hinted in those latter words , in his sight . they are cleane indeed in our sight , and we can finde no impurity in them , but not so in his sight : mat. 6. 20. thy will be done in earth as it is in heaven , that is , by the angels in heaven . now how these heavens , these angels may be said to be shaken is the great question . we speake here of good angels , whom we look on as confirmed in their state by christ ; and how then are they shaken ? philip melanchthon who was called germaniae luscinia , germanies nightingale , referring this prophesie of haggai to christ his comming in the flesh , saith , movit coelos , quia deus assumpsit humanam naturam : he shooke the heavens because god assumed humane nature ; and there is a certain truth in that , although the wordes carry more in them : it was a great shake of heaven , when christ who was higher then the heavens , took our nature on him . carthusian referrs it to the appearance of angels at the birth of christ : movet coelos quando cives coelestes apparuerunt hominibus concinnentes : wh●n the multitude of the heavenly hosts appeared p●aysing god and saying , glory to god in 〈◊〉 highest , luke 2. 13 , 14. others refer it to the great admiration that even the angels were in at the preaching of the gospel , 1 pet. 1. 12. which things ( namely the things o ▪ th● g●●pel ) the angels desire to look into , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvo me ut 〈◊〉 which signifies , i bow down my selfe that i may see , arguing an a●dency of affection , and the undergoing ( as it were ) some difficulty to obtain a vision . they admired and looked , and ●he more they looked , the more they admired ; like those that could not satisfie themselves in what they liked and looked after . now when god reveales new things to angels , then in some regard they receive a change ; for they then know that which they knew not before , and in that reception of new revelations may truly be said to be under some mutation or change . and who knowes , but god may reveale new things to them concerning the great workes which he is about to doe in the world ? angels know some things , and much more then we , but not all : they know not so much but they may know more : angels may grow in knowledge , as well as men ; and all growth is a change , a change from a l●sse quantity to a greater . angels are gods servants ; and his speaking to them , is his illigh●ning of them to know his will , and knowing to do it . christ is said to shake the angels in regard of that new employment he puts them to ; it is true angels have a perfection : et quod perf●ctum est , non recipit mutationem in p●jus , saith drusius , and that which is perfect receives not a change into a worse condition . so then though we ascribe a change to angels , we make not their condition worse ; they ●ave a stable being , and so continue in their wisdome , strength and happinesse ; bu● yet are liable to change , in regard of their ministration , which may be applyed unto diverse things : angeli sunt mutabiles quoad applicationem virtu●um ad diversa : aquin. when that virtuous efficacious power which is in angels , is applyed to things that are diverse one from another , and such things as have some opposition one against another in their nature ; the angels themselves are said to be changed , because there is a change in the object , about which their power is conversant ; the object not being the same now , that formerly : as for example . it is a cleare truth they were alway ministring spirits for the good of those who be heires of salvation , heb. 1. 14. but it hath been the condition of these heires , to differ little from servants , to be here lost , afflicted , persecuted , forsaken ; and in these cases , in this their low condition , angels have served for their good : but surely their heavenly father intends his sonnes and heires a better portion , a portion better then that of affliction and tribulation ; and that not in heaven onely , but somewhat better upon earth : when as it is rev. 21. 1 , 2. the holy city the new jerusalem shall be coming down from god out of heaven , prepared as a bride adorned for her husband , when the tabernacle of god shall be with men , and he shall be amongst them ; then joy , peace , tru●h and glory shall be unto them . now while angels are ministring to these heires , these saints , thus changed in their condition : may not the ministration and angels in regard of it , be said to be changed ? mutatio convenit angelis in quantum ●de novo applicantur ad aliquod ministerium : change agreeth to angels so far forth as they are applyed to some ministration anew . it 's no derogation to good and holy angels to attribute to them such a change as a new ministration inferrs ; when as the witnesses prophesied in sackcloth all the time of antichrist his 1260 dayes and were slaine ; i question not , but the angels were in all those dayes ministring spirits , for the good of these prophesying , dying witnesses : but when these witnesses shall have a resurrection , and ascention , and glory ; the spirit of life from god enters into them , rev. 11. 11. they ascend up to heaven in a cloud , v. 12. now i doe as little question but the angels were ministring spirits for their good : but being there was so vast a distance of the condition of these witnesses , and so great a change , as from death to life , from slaughter to glory , from earth to heaven : pardon me if i conceive the angels in this their administration to be shaken and changed . i shall say no more of this , but give you my farther thoughts in this following observation . jesus christ in the great turning providences of the latter age employes the ministration of angels . it was so of old , when israel was delivered out of egypt , exod. 23. 20. behold i will send an angel before thee to keep thee in the way . the giving of the law , was an eminent turne , but that was ordained by angels , gal. 5. 19. in the time of the judges an angel appeares to gideon . judg. 6. 12. and again to manoah , judg. 13. 2. about ahabs time when israel were become idolatrous , and ahaziah fel sicke , 2 kings 1. 3. the angel of the lord spake to elijah . after the captivity , when the temple was to be built , zacharies prophesies are full of the apparitions of angels , zach. 1. 8. how great was the turne when christ was to be borne ? and then luke 1. 28. an angel salutes mary : and it was no small turne when he came to suffer , and then you finde angels ministring . in the prophesies of the time after christ , all the visions are by angels ; when the easterne and westerne empires are destroyed . rev. 8. 7 , 8. and 9. 11. the angels sound the trumpets . when the last plagues are to befal the romish antichrist , the angels pour out the vials : and when the bride , the lambs wife is to be seen , then an angel must shew it , rev. 21. 9. now to cleare this , observe . 1. jesus christ god-man is head of angels . col. 1. 16. they were all made by him , and for him ; and so they are called michael's angels , rev. 12. 7. they are to serve and worship him , heb. 1. 6. being all made subject to him , 1 pet. 3. 22. they are his host , and he orders and commands them , gen. 22. 1 , 2. christ is the second adam from heaven heavenly , and his host must be like himselfe , an heavenly host . luke 2. 13. a multitude of the heavenly host were praysing god. christ hath the great interest in angels ; they are , first for him , and then for us . angeli non sunt facti propter hominem principaliter , faith aquinas : angels are not made for man principally : they are indeed made for us , but more for christ ; for us subordinatly , for christ principally , who must be ●i●st served . when he was in his state of abasement , he said he could pray to the father , and he would send him more then twelve legions of angels ; and hereafter when he shall come forth in state , thousand thousands shall minister unto him , and ten thousand times ten thousand shall stand before him : when he shall be revealed from heaven with the angels of his power , 2 thess . 1. 7. mark the power that angels have ; it s his power , and they being so great a body , he must have preeminence above them . angels are to serve christ , not in his person alone , but in his saints , his members also . heb. 1. 14. they are spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immaterial substances , and ministering spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serving in a publicke way ▪ sent forth as the apostles were sent forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an immediate commission from christ , to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be heavenly deacons for their sakes who shall be heirs of salvation . psal . 91. 11. he shall give his angels charge over thee ; which is extendible to the members of christ , as well as to christ himselfe : angels have charge of them , from and under him . psal . 34. 7. the angel of the lord encampeth round about them that feare him and delivereth them . when jacob is on his way , the angels of god met him , gen. 32. 1. when daniel is in the lyons den , god sends his angel to shut the lyons mouths , dan. 6. 12. when peter is in prison , an angel delivers him , acts 12. 8. and though lazarus dye a beggar , yet shall he be carried by angels into abrahams bosome , luke 16. 22. angels are to serve christ , and his saints in the destruction of their enemies . 2 kings 19. 35. that night the angel smote in the campe of the assyrians 185000. and proud herod , acts 12. 32. cannot escape the smiting of an angel. god smote sodome and egypt by angels : gen. 19. 3. and exod. 12. 29. the prophet john tells us of spiritual egypt and sodome ; and that they shall be destroyed : and who knowes , but god may employ these his servants in their destruction ? rev. 12. 7. michael fights and his angels too ; we are sure antichrist shall be destroyed by the brightnesse of christs coming ; and surely when he shall come , he will come attended , and without all doubt his attendance shall doe their service to , and for him , for him and his . angels are to have a more apparent demonstration and honour of , and for their service , to christ and his world then ever yet they have had . angels are one of the highest ranks of creatures , psal 103. 20. they are said to excel in strength , psal . 104. 4. to be spirits and flames of fire : and undoubtedly they doe , and have done a notable deale of service for god. psal . 103. 21. they are said to doe his pleasure , that which is fully according to his will , and wherein he is delighted . now how little glory hath god had from the creation , and administration of angels ? and againe how little glory have men returned to angels ? they are creatures in gods hand , whereby he doth much for us ; but how little doe we own them ? now surely god will finde a time to glorifie himselfe more , and a time wherein we men shall glorifie angels more ; not in that excesse and superstition that papists doe ; but according to his will and their workings . jesus christ will have his providences correspond with his prophesies and promises : and therefore as angels are still brought in in the visions of john ; so they shall be drawn forth in the execution : and angels sound the trumpets , as you heard , rev. 8. cry ; babylon is fallen , fallen . rev. 14. 8. pour out the vials , rev. 16. that is , there is the ministration of angels with that of the saints ; waldus , john hus , hierom of prague , wickliffe , luther , cal●in , and other precious saints and martyrs cry babylon down , and fill up the vials ; and do not angels too in their way ? doe they not joyne with them ? yes sure , and delight in the worke , because its christ his worke and will. jesus christ in setting up his kingdome among the jewes used angels to speak , heb. 2. 2. and in pulling down antichrists kingdome , and setting up his own , he will use angels again . we read that angels have worke deputed to them concerning kingdomes , dan. 10. 13. the prince of the kingdome of persia , is by mr. hugh broughton expounded to be an angel : angels are the first princes in comparison of the rulers of the earth ( saith he . ) when whole sodome and gomorrah must be destroyed , gen. 19. ● . there be two angels to do it . when god hath a harvest , the angels must be the reapers and put in their sickles . when the nation of the assyrians is to be destroyed , it must be by an angel. when a national pestilence is to come upon israel , 2 sam. 24. 16 , 17. we read of an angel stretching out his hand : and truly when god hath great and general work to be done speedily , and together , i am apt to believe , that in such workings he hath , and doth , and will , use the ministrations of angels . not that he needs them , or could not do without them , but because he hath made them , and bath them by him , he loves to make use of his own workmanship . angels and saints shall be joyned together hereafter to make up the great congregation , and therefore christ will joyne them in the worke here . heb. 12. 22 , 23. the inumerable company of angels , and the general church of the first borne are joyned together : it s christ his method to begin things here , which he will compleat hereafter . saints shall have grace now , which shall be turned into glory hereafter : great things are vailed now , which shall be unvailed hereafter : christ himselfe was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the forme of a servant , but he shall appear lord of life and glory : now we are the sonnes of god , 1 john 3. 2. but it doth not appeare what we shall be . now saints and angels are joyned together in the interest of christ , which shall notably appeare hereafter . christ his last dispensations are his greatest , and so he will make use of his most glorious instruments . 1. his infinite wisdome is working all the disorders of the world , to his own glory ; and so acts by such creatures as are the wisest and fullest of understanding : we poor creatures act too much by sense , example and custome , when reason is against us : angels not so . 2. now he takes unto him his power , his great power , his ruling power , and so brings in his servants , which have most strength and power in them , such as are the angels , angeli moventur secundum totam vi●● suam in id quod agunt ; which are moved according to their whole force , on that object on which they act . 3. he is now upon the more immediate administration of his saints , and his world , and therefore calls forth his servants which have the most immediate being from him ; angeli sunt creati à deo immediate . 4. christ is now to shew forth his unchangeablenesse ; that although he have suffered his spouse to lie among the pots , and to be tossed from condition to condition ; yet he will carry her through all these tosses to a settled unchangeable state , and so sets to worke his servants that have the most uncorruptible being . satan hath his angels to worke by , rev. 12. 9. which are cast out with him into the earth : turne to the seventh verse of that chapter , and you shall finde michael and his angels fought against the dragon and his angels . heb. 1. 7. he made his angels spirits : satan shall not do so much hurt by his servants , as christ will do good by his : satan imitates christ , and so hath his angels , as christ hath his ; he followes him not out of love , or liking to him , but knowing his wisdome and prevalency . christ and his angels shall appeare indeed , not onely fighting , but casting down : as christ will conquer by his saints , so by his angels also : conquer he must , not onely in his own person , but in the person of all his servants , both angels and saints . you speak of angels , and their ministry : i but , little or nothing appears ; how doth it appeare they are working ? the operations of angels are not immaginary but reall , although not exposed to sense ; their actings were not so glorious if they should , fall under our senses . 2. let us consider our weaknesse and sinfulnesse , and that will tell us , how unfit we are for their appearance ; they trembled of old , when the law was given by them , and we would tremble if they should now appeare ; for omnis apparentia angeli in principio est cum terrore , all appearance of angels at first , is with some terrour . 3. but yet if you weigh things in a sanctuary ballance , you will finde such actings and workings as faith can rise up unto , although sense cannot . and when god will worke more of his great works by them , then he will highthen our faith to apprehend them more . doth christ in these great turnes use the ministration of angels ? then surely he himselfe is far above them : the lord is above the servant , and he to whom the administration is , is above them that minister : above them then he is , and above them in these turnes ; for heb. 1. 2. he is said to make the worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secula , the several ages of the world . mr. dixon in his commentary on the place , saith , he callet● it the worlds for the variety of times and ages , and fleeces of the creatures one succeeding another . you wrong jesus christ if you converse not with him in all these inferiour motions : he is the primum mobile , the first mover , and other things move after him . the whole first chapter to the hebrews sets forth the excellency of christ far above that of angels ; which here i shall give you a briefe account of . take notice how he gives the full due to angels , the full due of their glory : it s granted they are the sonnes of god , as ad●m is said to be , luke 3. 38. in that they had their immediate being from him , and accordinly sang unto him and sh●uted for joy . job . 38. 7. they have an excellent name , which implyes an excellent nature : names are put to expresse the natures of things , and excellent names , to excellent things , among which angels are to be rank●d . th●y are his angels , of him , and for him , and therefore excellent . they are spirits , having a simple unc●mpounded being , and therefore an excellent being : they are as flames of fire , of lightning , that speedily execute his will , ministring spirits as v. 14. but now jesus christ hath by inheritance obtained a far more excellent name then they : they are made very good , but he is made far better . he is so a son as they are not ; a son by way of eminency ; he is a son and first b●gotten , which they are not . he is appointed heir of all things , which the angels are not ; but even they are part of his possession , given to be his servants . he is the brightnesse of the fathers glory ; so are not angels : angels hold forth much of god , but they are not the character of his person as christ is : they are used in the government of this world ; but he upholds all things by the word of his power . truth it is , they do much service , and do it cheerfully and vigorously ; but they can never do that service that christ doth . he by himselfe purged our sin , which is a worke too great for them : he takes his place where they cannot ; they may stand about the throne , and waite the pleasure of god ; but he sits down at the right hand of his glory . he is god , and they are but ●●eatures , and owe him for their being , v. 7. as do the heaven and earth , v. 10. in regard of his humane nature , he hath the oyl of gladnesse above his fellows : and so loves righteousnesse , and hates iniquity more then angels . he hath a throne , and that for ever ; and its honour enough for angels to waite about it . many are the enemies of this throne and kingdome , but god will make them his footstoole . thus you see angels are but ministers , although glorious ministers : christ is more glorious then they . let me adde one word more to exhort you . 1. to draw your eyes to behold these glorious workes ; it s a curious study to search into gods providences ; he imprints much of himselfe upon them , and that by his choice servants , his angels . 2. let no discouragement seize upon you as to the times , measures , methods , instruments of these things . god hath his own houshold servants , which he can and will imploy at his pleasure . 3. and shall not this afford some elevation of your hearts in love to god , when he doth on your behalfe , imploy his best attendance ? 4. lastly , let it mightily provoke all the servants of god , his precious worthies to come forth , and goe on , in the service of these latter times : it s no worse businesse you are called forth unto , then christ puts his angels about . oh! then let not your hands hang down , nor your knees be feeble . study what worke is put into your hands , and do it with all your might . are you called to counsel , or to act ? at home or abroad ? by sea or by land ? oh! lift up your heads , and rejoyce , that god hath counted you worthy to be under-powers in these transactions : value it as your happinesse to have been in his hand : let not the thoughts of danger , or difficulty discourage you ; you are about angels worke , and you should have angels spirits ; you have their help , and you shall have a reward not inferiour to their condition . i should now according to the opening of the words , as we have spoken of the inhabitants of heaven and their shaking ; so proceed to shew the shaking of the inhabitants of that part of the earth that is called a continent ; as also the shaking of the inhabitants of the sea , and the inhabitants of islands ; but these things i shall not handle now , but hasten to what i intend in this book . chap. vii . opens the shake of kings and princes ▪ because , 1. they make the great turns in the earth . 2. they pretend exemption from mans power . 3. dealing with them is a compendious way of dealing with the nations . 4. being decked with worldly glory , they seem to be christs match . vses of instruction and exhortation . heaven as you heard cháp . 3 , denotes by a metaphor the highest things . thus when the prophet moses speaks of the high walls of a city d●ut . 1. 28. he tells them of a city walled up to heaven : it is the language of the prophets , to compare a kingdome to a world ; and what is highest in a kingdome , to what is highest in the world. satan is called , 2 cor. 4. 4. the god of this world , and when he was in the highest of his ●ff●ctual working in the children of disobedience : when he wrought so in them , that they exalted him as a god , by worshipping of him ; when he had his heathenish priests , altars , sacrifices , feast-dayes , in the time of the emperours : as jehovah god had his among his people israel ; then is satan said to be in heaven : because in so great hight in the world. rev. 12. 7 , 8. the dragon is said to be in heaven , in regard that he was exalted and observed as a god : but when his tempels , idols and altars were demolished ; he is there , and then said to be cast out of heaven . the heathenish kings and princes that were most forward and shining in this hellish heaven , are called stars . isa . 61. 15 , 16. when god brings israel out of egypt , which he did by dividing the red sea , v. 15. when he makes them a people distinct and separate from the egyptians , none in-bodyed with them , he made ●hem eminently his sion and people , v. 16. this his work is expressed by two phrases . planting heavens , and laying the foundation of the earth ; that is , he will make them a common-wealth , a kingdome , a world politique . isa . 65. 17 , 18. when jehovah erects jerusalem a rejoycing , and her people a joy ; which shall be in the latter age of the world ; it s said , 17. behold i create a new heaven and a new earth . in like manner , when the high or low things of a nation are destroyed ; it is expressed by the destruction of the high or low things of the world. isa . 34. 4. speaking of the destruction of jerusalem , he saith , all the host of heaven shall be disolved , that is all those high things of jerusalem shall be laid low ; so the destruction of samaria , hos . 10. 8. and so here i will shake the heavens , that is , i will s●ake the high things and persons of kingdomes , nations and common-wealths : note then , jesus christ will shake the kings , princes , nobles and glorious ones of the world , isa . 34 5. when the sword comes down on the people of his curse to judgement , it s said the heavens shall be rowled together like a scr●wle , that is , the most high things or persons shall be contracted , confused , covered with shame , discoloured , scattered , consumed as a leafe from the tree . daniel speaking of the tyrant antiochus epiphanes , and what he should do against the people of israel , dan. 8. 10. its said , it waxed great against the host of heaven , and it cast some of the host and the stars to the ground : so will christ do with the high and mighty ones of the earth : he is the watcher and the holy one that numbers and weighs kingdomes , dan. 4. 13. and 5. 26. they think themselves exempt from mans scrutiny ; are they therefore from gods ? they make their nest in the stars , and say in their hearts , who shall plucke them down ? shall not christ ? let us see what grounds conclude us into this principle , that christ will thus deale with them . these are the men that make the turns on earth ; therefore christ will shake them . let them be as lucifer , sons of the morning , on the rising hand ; yet he will overturne them that make these turnes . isa . 14. 12 , 13. it s spoken of babylon ; how art thou cut down that didst weaken the nations ? verse 16. is this the man that made the earth to tremble , that did shake kingdomes ? verse 17. that made the world as a wildernesse , and destroyed the cities thereof , that open'd not the house of his prisoner ? take notice of five passages there , 1. they change governments , and christ will change them ; they shake the kingdomes , v. 16. and christ will shake them . 2. they weaken the nations , v. 12. and christ will weaken them . 3. they destroy cities and make the world as a wildernesse , v. 17. for their lust and pleasure , and god will destroy them and leave their habitations desolate . 4. they hold the people in a flavish feare ; they v. 16. make the earth to tremble . christ will amaze and terrifie them . 5. they did not let the prisoner loose homeward , v. 17. christ will imprison them at home , and make his people insult over them . is this the man ? or these the kings that made the earth to tremble ? that did tyrant it over my people , that took them prisoners , and k●pt them prisoners ? for their sakes i will arise . they pretend to be exempt from mans power . mr. hugh broughton observes from nebuchadnezzar his golden image , that christ in profane eyes is a base stone , and heathen kings goodly mettal . who is the lord ? was pharaohs proud question , that i should obey his voyce ? and it was as wicked a conclusion of his , i know not the lord , neither will i let israel go . what infectious acclamation was that which flye-blowed herod ? acts 12. 12. the vo●ce of god and not of man ; and is it not now grown into a position qui summum in civitate imperium habet , quicquid is fecerit impune ●sse . whosoever hath the supreame power , whatsoever he doth , is not to be punished . now it s most proper for christ to deale with them , to shake them thorowly , whom men either dare not , cannot , or will not meddle with . dealing with them , is a compendious way of dealing with the nations they relate unto ; the ready way to shake nations is to shake their kings : they are the shepherds ; and if you strike them , the sheepe will be scattered : when god was angry with israel , the ready way was to move david against them , 2 sam. 24. 1. thou art worth ten thousand of us , 2 sam. 18. 5. kings are the light of their people ; the way to darken them , is to put out their light , lam. 4. 20. people breath much in their kings ; stop his breath , and you stop theirs . they are decked with all worldly pompe and glory ; and therefore in the judgement of flesh and blood , the fittest match for christ . eccl. 2. 8. i gat me silver and gold , the peculiar treasures of kings . i gat me men-singers and maid-singers , the delight of the sonnes of men . psal . 82. 6. ye are gods , and all of you the children of the most high . acts 25. 23. king agrippa comes with great pompe : and nebuchadnezzar , dan. 5. 19. whom he would he slew , and whom he would he kept alive ; whom he would he set up , or plucked down ; their excellent majesty dazles us poor low ones , dan. 4. 36. but it s not so with christ who comes against these goliahs , these champions , and cheiftains of the world , and tumbles them down . first , will christ shake kings and princes ? then let us see , a meanesse in their majesty , and lownesse in their highnesse . they are above other men , but under christ ; others account to them , and they must account to him . sensual men see nothing in them but pompe and power ; but men that live by faith , and weigh them in the ballance of the sanctuary , see christ shaking of them , see them falling down and christ mounting up : christ alone is rex catholicus , the catholique king , to whom that king that assumes that name , and all others must be accomptable . 2. learne also that management of particular places and powers , must be reckoned for : when christ comes to shake them , he shakes them not considered simply as men ; but as men in office , as men dignified with place and power , as kings and princes . oh! how great will that day and worke be , when the emperour must answer for his provinces , and the extreame cruelty and oppression of the protestant party ! what a hideous cry of blood in so many years war will be heard against him , when germanies teares and desolations shall be turned into a vial of wrath upon him ! how much hath the king of spain to answer for the blood of indians , and english in the west-india ? all his golden mines will never be so sweet , as the vengeance will be bitter . let his cursed cruel inquisition be as precious to him as his right eye , yet god will plucke it out , god will cast it down ; he will no more beare with an inquisition in spain , then with an high-commission court in england . i wish that france and savoy would consider of their massacres ; and if they do not , all the world shall acknowledge christ his just shaking-devastations , in many years war , and other wayes of vengeance on them . 3. will christ account with princes , and shake them ? then surely meaner men shall not escape : magistrates , ministers , counsellers , captains , parents , masters , look about you ; christ is on his circuit , hath began his audit ; look well to your accounts : princes are not too great , nor you too little for him to account withal ; he will deale punctually , he will not shuffle over things with you . hearken , he calls venite ad judicium , come to judgement ; what can you answer for your times , and talents , your meanes and mercies , your deliverances and salvations , your covenants and engagements ? are you yet more holy , heavenly , watchful , faithful , fruitful ? will your relations blesse god for you , for your counsel , instruction , reprehension , exhortations , prayers and examples ? can you say you are free from the blood of your people , children , souldiers , and servants ? if they perish , is it on their own account ? you having freed your souls in the faithful discharge of your duty . 4. in all oppression from powers its a just ground for people to appeale to christ , whose office it is to supervise their actings , and to shake them , exod. 2. 23. israel sighed by reason of their bondage , and their cry came up to god : we tread on wormes , and goe over where the hedge is lowest : it s no new thing for might to oppresse right ; but if men cannot have right on earth , there is none can hinder a man from looking to heaven ; it was a notable appeale of david from king saul to jehovah , 1 sam. 24. 15. the lord be judge and judge between me and thee , and plead my cause and judge me on thee : its emphatical , that thrice he repeats the word judge . the lord be judge , and judge , between me and thee : and judge me out of thy hand ; how pathetically doth the same david addresse himselfe to god ? psalm . 35. 23. stir up thy selfe and awake to my judgement , unto my cause , my god and my lord. evigila & expergiscere , watch and arise ; and surely he will do so . i remember what mr. henry burton a late martyr told me ; that being in trouble before the highest powers , and having appealed to the king , and finding no redresse , he expressed himselfe thus : well , i appeale to the king of kings : and so may we in like cases . learne farther , that judicial proceedings against princes , is stamped with remarkable characters of christ on them : for he shakes them . thus in the prophesies of john , revel . 6. the sixe seales containe the several steps of plaguing the heathenish roman empire . at the opening of the first seale , v. 2. there appears a white horse : christ riding on the word of truth , and going on conquering and to conquer heathenisme . the second seale and red horse shews the bloody wars that christ raiseth against them . the third seale and black horse denotes scarcity of bread , by which christ afflicts them . the fourth seale and pale horse includes warres , famine , plague , and all which christ brought in upon them . upon opening the fifth seale you have the cry of the saints under their persecutions , which christ heares attentively . the sixth seale utterly ruines the heathenish empire , the great day of christ his wrath being come upon it ; so that it was not able to stand . the opening of the seventh seale presents you with a vision of seven angels with seven trumpets , and they relate christs his shaking and ruinating the empire while christian ; and no marvel , seeing it became arrian and persecuting : totus mundus arrianus . the foure first trumpets sound the fatal ruine of the westerne empire , when christ stirred up the goths and vandals in four incursions upon it . the fifth and sixth trumpet , which are two of the vae tubae , the woe trumpets , they sound out christ his shaking of the easterne empire , in that he gives passage to mahomet and his company in the fifth trumpet , and in the sixth trumpet to the turkes . we read in rev. 16. 1. of seven vials , which contain christ his shaking the kingdome of antichrist ; for they are the last plagues on the beast . thus you see eminent characters of christ his judging all his adversaries , even from johns time to this very day , both his heathenish and antichristian enemies . to those who are in high place of power : i beseech them to suffer a word of exhortation , from one who daily prays for them . oh! how good is it for men to meditate on christ and his shaking , on christ and his accounting with them ! think not , because you have sword and counsel , armies and navies , that now your mountaine is so strong it shall never be moved . they once thought so who are now shaken out ; and the entertainment of such thoughts again , will be the ready way to a repeated shaking : t is true , god hath blessed you with a series of good successes , and by them turned others out of their seats , and placed you in ; i hope and heartily wish , that their sinnes , their crying sinnes , may never be found among you ; for if they be , christ can raise up others to shake you out , as he raised up you to shake others . the good god forbid , that ever that day should arise among us : but rather of the riches of his mercy grant your establishment , by judgement and righteousnesse ; that so you may be called repairers of our breaches , the restorers of paths to dwell in . much of the impetuous violence of the streames of wickednesse would be dryed up , by the due consideration of christ his coming to shake . princes are great masters , and subjects are their servants ; and col. 4. 1. masters , give unto your servants that which is just and equal , knowing that ye also have a master in heaven . let all that know and feare god , give unto christ the honour due unto his name ; in that he shakes kings and princes , he is decked with glory , and sets up his throne for vengeance : thus the church doth , rev. 5. 12. worthy is the lamb to receive power , and riches , and wisdome , and strength , and honour , and glory and blessing . chap. viii . shewes , 1. that all power is in christ . 2. it s his due upon taking our nature . 3. though it be his due , yet is it given to him . 4. though it be his due and given him , yet he hath little glory of it . 5. he will exalt himselfe in great turnes to take up his glory by them . vses of instruction and exhortation . kings and princes are the greatest persons ; and the shaking of these tall cedars is one of the greatest works in the world , & that which notably holds forth jesus christ . i shall therefore indeavour to open the shaking of these earthly powers , both from the consideration , 〈…〉 jesus christ , and that both 1. as king of the world. 2. as king os saints . secondly of these great persons ; and that both in regard of 1. themselves . 2. their relations ; all which we shall cast into several positions to be handled in the chapters following . the consideration of christ as king of the world , gives you a very faire account of the turnes in these latter ages ; which that you may the better understand , we shall lead you on by twelve several positions ; all of them contributing some thing to the right and religious understanding of these turnes : now the first position is this . all power is given to christ in heaven and earth , math. 28. 18. dan. 2. 44. the god of heaven sets up christs kingdom , and the kingdome shall not be left to other people ; but it shall break in pieces and consume all those kingdomes , and it shall stand for ever . christs power it so resides in him , that it cannot be translated : it s a conquering power , for it breakes in peices and it enjoyes the fruit of such conquests ; for it stands for ever . this we shall open in five passages . 1. that all power is in christ ; it is in him as in the proper seat of it . he is the first fountaine of all power , and all the power in all the creatures flowes from him , their power is but a drop of his ocean ; the highest and best kinde of power dwells in him : he is the first borne of every creature . his power is extensive to all creatures , and times ; all creatures are either in heaven or in earth ; and his power reacheth both . col. 1. 16. by him were all things created that were in heaven and earth , visible and invisible , whether they be thrones or dominions or principalities or powers . and jer. 10. 7. who would not feare thee oh king of nations ? psal . 22. 28. the kingdome is the lords , and he is governour among the nations . all earthly powers have their periods , their rise and fall , their beginning and ending : but it s not so with christs power ; for heb. 1. 8. it s spoken to him , thy throne oh god is for ever and ever . 2. all power was christ his due upon the taking of our nature : so much is wrapped up upon the assumption of our flesh , that thereupon all created power was to be under him . suppose man had not fallen , nor christ suffered ; yet if he take our nature to himselfe , upon this , all power in all creatures must be under him : heb. 2. 6. when he bringeth in the first begotten into the world , he saith , and let all the angels of god worship him : observe , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne . christ as taking our nature had a being in the counsel of god , and was before any creature was : and by that priority and firstnesse of being , he hath a preeminence above all creatures whatsoever , col. 1. 18. in all things he must have the pereeminence . the first begotten under the law had a priviledge above all his brethren ; he had the rule and the double portion . so hath christ , he hath the rule of all creatures , he guides them to their end ; and indeed , they are all his portion , given unto him as the first begotten . againe observe , the text mentions god the fathers bringing christ into the world : which was , when at his exhibition in the flesh he manifested it to the world , that he was his onely begotten son. and observe lastly , that upon this taking of our flesh , the angels which are the highest ranke of creatures are subject to him ; nay with the highest subjection , namely that of adoration : now if angels the highest of creatures , surely all other creatures much more . 3. that though this power were his due ; yet it is rightly said to be given to him , in that its a power falls on him as in our nature , not considered onely as second person : now being thus in our nature , the father is greater then he , joh. 14. 28. i goe unto my father , for my father is greater then i : and he is in that regard , lesse then the father : the father gives all to christ , and christ returnes all to the father : dare est dominium transferre . john 3. 35. the father loveth the sonne , and hath given all things into his hand ; giving is a transferring out of love ; and the fathers love is so great , he cannot give him lesse then all . v. 34. he give the spirit to him , but not by measure . joh. 10. 39. god the father gives all his elect chosen ones to christ , and he gives him worke to do for them , joh. 17. 4. i have finished the worke which thou gavest me to doe , joh. 5. 26 , 27. he hath given to the sonne to have life in himselfe , v. 27. and he hath given him authority to execute judgement also , because he is the son of man. in regard of all creatures , he hath power given him over all flesh , joh. 17. 2. the government is laid upon his shoulders , and he rules among the nations , dan. 4. 21. 4. jesus christ hath had but little glory of all his power , joh. 1. 11. he came to his own , and his own received him not . how many are there in the world that never heard of jesus christ ? how many that are professed enemies against him ? and among all that beare his name , how few live indeed by him ? how many thousands are there in the synagogue of antichrist , that although they beare his name , being called christians , and make profession of him , yet in workes deny him ? look upon the great ones of the earth , who have that power of his derived unto them , that others have not ; yet how great strangers are they unto him ? nay looke among those who pretend to reformation , and to be adversaries to all superstitions ; yet how little do they take notice of his power put forth in the world , or give him the praise of it ? 5. christ will exalt himself in such great & various turnes on kings , as shall extort acknowledgement from their consciences that he is above them , and make them confesse , this is the hand of christ upon us , whose vassals we are ; our crownes and scepters are more his then ours ; he , he , is the lords annointed ; all powers of earth are immediately and fully given to him , and not to us . we poor worms struggle for this earth ; but heaven and earth , and all power are his , and we are but his underlings . isa . 10. 12. i will punish the fruit of the stout heart of the king of assyria , and the glory of his high looks . let us conclude this with the confession of nebuchadnezzer , dan. 4. i nebuchadnezzar extol the king of heaven , all whose words are truth , and his wayes judgement , and those that walke in pride he is able to abase . 1. take notice of the exceeding riches of gods love to christ , and in him to us ; he loves and gives , and gives no lesse then all ; not some , but all power . power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightful power , priviledged power . christ hath the highest and the sweetest title , he hath all by gift . the father gives , and gives to him immediately ; nothing intervenes between the father and christ ; in all his giving to us , christ comes between , he is the mediatour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle person : but in this gift to christ , none comes between him and the father . 2. learne hence , the father is fully satisfied in that he hath laid all power on christ ; he will never question christ his title , he is as he would have him to be . all power would cracke the creatures shoulders ; christ alone is able to beare it : men under a little power , how do they pride & pranke and wanton it ! but behold jesus christ altogether lovely , and lovely in his power . the power is given him not onely of heaven , or over the things in heaven : but it s given him in heaven : the power is the most glorious power , and it s given him in the most glorious place ; for so the words may be read ; not onely all power in heaven is given me ; but all power is given me in heaven . men receive their commissions here on the earth : christ takes it in heaven . 3. doubtlesse as it is isa . 53. 10. the pleasure of the lord shall prosper in his hand , he wants nothing to effect it . he hookes the unruly leviathans , restrains the cruelty and oppression of their power , and turnes their vanity to his fathers glory : power shall not alwayes be in the hands of the wicked , the saints shall rule ; for christ is the greatest saint . 4. christ returnes ali to the father : he receives all power from him , and shall returne it all to him . 1 cor. 15. 24. he delivers up the kingdome to god , even the father . the kingdome is christs power in the whole frame and body of it ; but that he delivers up to his father : and for the present he will sacrifice all the unjust powers of the earth to his fathers justice , and cause goodnesse to arise with greatnesse , and peace with power . let me adde one word to exhort you . 1. to flocke about christ in love , to come where the power is : and loe here is all power ; were christ powerlesse or weak , i would never invite you to him , heb. 7. 25. he is able , and able to save , and to save to the utmost : oh why hang you backe , why linger so long ? are you unwilling to be happy ? doe you love your weaknesse , that you run not to his power ? what is scattered elsewhere , is centered here . it s a christian art , rightly to abstract all earthly powers ; all are but ciphers till christ put a figure to them : every man is a friend to him that giveth gifts : now who can give so much as he that hath all ? and is it not our wisdome to have him to friend ? let me bespeake you , as balak said to balaam , num. 22. 37. am not i able indeed to promote thee to honour ? so is not christ able indeed to pay all thy debts , to heale all thy diseases , to protect thee from dangers , and to inrich thee with fullest enjoyments ? oh! come , come , stay no longer , let that which can command , invite you : namely his power . 2. ●●me and wellcome ; but come with resolvednesse to be wholly at his disposal : ordinary and common observance will not suffice : all power doth challenge all love , and all subjection , from all hearts . oh! let christ have all ; bring your lamb to him , for he is worthy : how little is your all to his ? your largest compasse is in your thoughts and desires : oh bring them to him , let him be in all your thoughts , and the onely desireable one to you . he demands your hearts : you have his already ; your hearts and therein your all : what is heartlesse is nothing . let your hearts then , and with your hearts your feare , and hope , and faith and joy attend him . 3. tremble you wicked ones , though the mighty of the earth . against whom have you exalted your selves ? how will you deale with him that hath all power ? all power to punish , as well as reward : your power is his , and he must not suffer his power in your hands to be abused . your mountains and your hills cannot cover you from the power of his wrath ; who makes rivers of brimstone , and everlasting burnings for you , and prepares tophet of old . 4. the lord reigneth , let the earth be glad : feare not your summer , and winter , your seed-time and harvest , your sun to shine , and raine and dews to fall ; your dayes and nights provisions , and protections ; for all power is his ; and honour him to whom all power is given . chap. ix . shews , pos . 2. that kings reigne by christ . 1. they are or are not by him . 2. he blesseth or blasteth them in government . 3. what wisdome or power they have , they cannot put forth without him . 4. continuation and succession is from him . 5. bad kings as well as good , are from him . vses for instruction and exhortation . christ hath all power , as we shewed in the former chapter ; and as he hath all , so he gives all : it s his glory to communicate ; he hath of the best , and he giveth of the best . all kingly power is given to him , and he gives all power to men : whence followes this second position . the kings of the earth , they reigne by christ ; this is set down in so many words . pro. 8. 15. by me kings reigne , and princes decree justice . v. 16. by me princes rule and nobles , even all the judges of the earth . i observe three things from those words . 1. that the several ranks of governours are from him , both the supreame and the subordinate magistrates ; not onely kings , but princes also rule by him ; not onely kings and princes , but nobles and judges . 2. i observe in the highest act of power that kings and princes put forth , that therein they are but christs substitutes ; to make lawes and decrees , to decree that which is right and for publicke good , is one of their highest and most noble acts of power ; but that they cannot doe without him . i observe thirdly , that the particular execution , as well as the decree , is from christ to bring down this or that decree , or law , to this or that person or case ; the application of the law to those whom it doth concerne , even this is from christ ; for all the judges of the earth are by him : judices sunt qui inter litigantes jus dicunt : judges are they that declare what is law among those that are at variance ; and these judges and their sentences are here referred to christ : you will more fully apprehend this position by the five passages following . 1. that kings are , or are not by him : they have not onely their being from him as they are men , but as they are kings , as they are kingly men : he sets them up , and then they are kings ; and pulls them down , and then they are as other common men . 1 sam. 15. 1. the lord sent samuel to annoint saul to be king of his people ; there he is set up , there he is a king ; but v. 23. because thou hast rejected the word of the lord , he hath also rejected thee from being king ; there he is pulled down . he gave the kingdome , power , and strength and glory to nebuchadnezzar , made him king of kings , dan. 2. 3. but he un-kings him , yea un-mans him too . dan. 4. 25 , 31 , 32. oh king nebuchadnezzar , to thee it is spoken , the kingdome is departed from thee : there he is un-kinged , and v. 32. they shall drive thee from men , and thy dwelling shall be with the beasts of the feild : there he is un-manned . he annointed hazael king over syria , and jehu over israel , 1 king. 19. 15 , 16. yea all the kingdomes of men are solely at his disposal , and he giveth them to whomsoever he will , dan. 4. 32. 2. he either blesseth or blasteth men in the worke of government . upon him is first , and resteth the spirit of wisdome and understanding , of counsel and might , to judge and reprove with all . isa . 11. 2 , 3. and dan. 2. 21. he giveth wisdome to the wise , and knowledge to them that know understanding : and again , dan. 4. 16. let his heart be changed from mans , and let a beasts heart be given to him : when saul was annointed king over israel , 1 sam. 10. v. 16. it s said of him , thou shalt be turned into another man , and v. 9. god gave him another heart . he doth not say a new heart , a holy heart , but another heart ; a heart differing from the heart he had while he was a private person : then he minded his fathers asses , and family-occasions ; but now he had another heart , a heart for government , a heart for publicke affaires and their management . jesus christ divides wisdome and folly among the grandees of the world . solomon was the wisest prince that ever was : but his sonne rehoboam was not so , he was but a little removed from a foole , eccles . 10. 16. they are men , or children , according as he makes them . 3. what wisdome and power they have , they cannot put forth without him . sometime they appeare stronger then men ; another time weaker then children : now none so wise as they , and by and by none so foolish ; and all according as christ enlargeth or contracteth them : they assume power to make , or unmake , to establish , or null lawes ; but sure they are wofuly out , if they leave him out . grant they are the high ones , yet sure he is higher then they : we deny not but they have an image on them , that makes them better then other men ; but still they are but men , and he is better then they : it s his prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law-giver , jam. 4. 12. and he gives law to them , and they cannot without him , lay law on their people . he is one , there is one law-giver , and the onely one , there is no more ; they cannot make laws without him , but he doth without them : let their hearts meditate high and great things , yet their hearts are in his hand , prov. 21. 1. and he turns them as seemeth him good . 4. their continuation and succession is from him . 1. sam. 15. 28. the lord hath rent the kingdome of israel from thee this day , and hath given it to a neighbour of thine that is better then thou . this solomon acknowledgeth , 1 king. 3. 7. oh lord my god , thou hast made thy servant king instead of david my father . how much of king ▪ craft is laid out to settle and perpetuate governments on heires and successors ? but how little can this pretend to , without christ ? dan. 5. 26 , 27. he is the great numberer , and ponderer ; belshazzars kingdome was numbered and finished , he was weighed in the ballance and found wanting . this king david knew well , 2 sam. 5. 12. he perceived ( not that men so much , nor that joab or abner ) but that the lord had established him king over israel . hence is that conclusion from wise daniel , chap. 2. 21. he changeth times and seasons , he removeth kings , and setteth up kings . 5. bad kings as well as good reigne by christ : christ had in especial manner the visible administration of the kingdomes of israel and judah , and their kings were anointed by him ; but how few good among them all ? now because this may seeme a hard saying , give me leave to open it in these sixe passages . 1. good men may be bad kings ; their grace makes them good ; but it s their gifts ▪ and the acting of them fits them for their kingship . david was a good man , a man after gods one heart ; but when out of pride he numbered the people , in that he was no good king ; for it brought a plague upon them , 2 sam. 24. hezekiah was a good man ; but in vaine ostentation , shewing the ambassadors of the king of babylon his treasure , in that he was no good king , 2 king. 20. asa was a good man ; but when he imprisoned the seer , and oppressed some of the people , in that he was no good king , 2 chron. 16. 10. 2. the badnesse of men , or of kings , is not from christ ; though we say bad kings reigne by him , yet we do not say , their badnesse is by him ; we abhor the thoughts of making him the author of sin , who is the holy one of god. 1. all his commandements are right , his statutes pure , his law perfect : there is not the least hint there to warrant any wickednesse : but still that which is contrary is commanded : he commands no wickednesse . 2. it s far from the heart of christ to worke any wickednesse in their hearts ; you must father your sin somewhere else ; christ will never own it ; accuse , accuse , ( as you have just cause ) your selves , your wicked corrupt natures , but you must acquit him . 3. neither doth christ stirre up unto any wickednesse ; his spirit is a holy spirit , and no inviting or encouraging men to sin comes from that spirit . 3. though he is no cause of their badnesse , yet they could not be , and so not be bad , but that he suffers it : if it were the absolute decree of god that there should be no bad men , nor kings , sure there should be none ▪ its impossible any thing should be so against his will ; for then he were not happy in himselfe , and so not god ; but surely all grant it s his will to suffer it , to permit it to be ; and is there not something more ? though sin be evil ; yet is it not good that sin have a being ? god would not so much as suffer sin in the world , but that he knows how to produce good out of it ; and may not he will the production of good ? and is it not to worke like himselfe to bring good out of evil ? gen. 50. 20. ye thought evil against me ( saith joseph to his brethren that sold him ) but god meant it unto good , to save much people alive : and when joseph made known himselfe to his brethren , gen. 45. 5. he saith , be not greived nor angry with your selves , that ye sold me hither ; for god did send me before you to preserve life . 4. that christ shewes himselfe to be righteous when kings and princes are wicked ; he doth righteously punish sin with sin ; ephraim is given to idols , let him alone ; and i will not punish your daughters when they commit whoredome , nor your spouses when they commit adultery . god may give places and power to wicked men , and not grace ; and then they will become more wicked , and fill up their measure suddainly . god may be angry with a people for their sin , and so give them a king in his wrath , hos . 13. 11. i gave them a king in mine anger . gods anger is his justice , whereby he burnes against sin ; and what he gives in justice , is with respect to their sin : now he gave them a king in his wrath ; let that king be never so vile , yet god that gave him is righteous , i and righteous in that giving of him . 5. that jesus christ is gracious , as well as rightcous , and orders all the badnesse of kings for good , acts 4. 27 , 28. herod and pontïus pilate with the gentiles and people of israel are gathered together against christ , but it s to doe what gods hand and c●unsel had determined before to be done . cyrus is a heathen king and knows not g●d , isa . 45. 4. yet for jacob my servants sake , and israel mine elect , i have even called thee by thy name ; and isa . 44. ult . cyrus he is my shepherd and shall performe all my pleasure ; saying to jerusalem , thou shalt be built , and to the temple , thy foundation shall be laid . 6. though all kings reigne by christ , yet christ reignes much more in those who are good , then in those who are bad : he puts his spirit into them that are good , to make them good ; he gives them the spirit of wisdome , counsel , and the feare of the lord. he layes his law upon them , and draws them forth in obedience to it . he stirres them up to what is good , and holds them on in that goodnesse . he gave solomon wisdome to goe in and out before that great people ; and he wiseth princes for their places , and makes their actings acceptable both to god and men . 1. kings reigne by christ ; it is not then so much their rich apparrel , their sumptuous pallaces , their royal attendance , that instamps their majesty on them , as this , that they are christs creatures for this world ; they beare his image of power and government on them , and that is their great majesty : they are his ordinance , rom. 13. reigne by him ; and this subjects and keeps mens spirits under . oh! thanke jesus christ that you have no more insurrections , against those in place and power ; mens minds are it may be ready enough to breake out , but there is something of christ stops them . 2. we cannot rise against government , but we rise against christ : alas ! who are they that be in power , but men like our selves , that we rise against them ? nay but they have a commission , which we have not ; a resistance is not so much to them , as god. rom. 13. 2. is and alwayes was good scripture ; whosoever resisteth the power , resisteth the ordinance of god ; and they that resist shall receive to themselves damnation or judgement ; wherefore you must be subject , not onely for wrath , but also for conscience sake , v. 5. 3. ascribe the good of government to jesus christ ; all their wisdome , justice , mercy and goodnesse , is extracted from him ; when you eat of the fat , and drink of the sweet , when you enjoy your houses and lands , your shops and ships , your p●ace and plenty , exalt him for it . that you can lie down and rise up , and walke abroad , it s of his goodnesse and ingrave his name on it , and returne his praise to him . 4. do bad as well as good reigne by him ? learne hence a ground of patience , and contentation : nothing calmes the heart so much as to revolve things on god regularly . david says psal . 39. 9. i was dumb , and opened not my mouth , because thou didst it . when aaron lost both his sonnes , that which made him hold his peace , was , that god would be sanctified and glorified ; god had done it , lev. 10. 3. that which made job not to charge god foolishly , and kept him from the sin of impatience , it was , that the lord had given and taken away ; and the like was that in old eli , 1 sam. 3. 18. when heavy things were denounced against him , and his house , he said , it is the lord , let him do whatever he please . 5. how glorious is that christ by whom kings reigne ? how poorely doth all their splendor resemble his glory ? while they rule others , he rules them : oh! that we could see him ; he is not onely their governour , but their maker ; fall down and adore before him . they must bring in an account of their government , and you may appeale from them to him , as you heard before . he is most absolute , and by his decree things are and shall be to eternity . how doth it greive princes to feele old age come upon them ? to be subjected to aches , paines and diseases , and that they and their honour must part , and lie in the dust ? oh! then admire , and for ever praise him whose kingdome is an everlasting kingdome , and of whose government there is no end . i shall conclude this position with a word of exhortation to princes , taken out of psal . 2. 10. 1. to be wise and understand by whom you reigne : away with your contesting against christ , and fall in with his ends and interests ; that will be your wisdome indeed ; a single portion of wisdome should not content you ; you are to study , and to rule ; and a great deale of wisdome is required to a little rule : you have many snares and temptations in your places , and you need abundance of wisdome to guard you from those snares ; you are to govern others , yea many others , as well as your selves : be wise now therefore o ye kings . 2. be instructed ye judges of the earth : god hath his word and his rod for you , as well as others ; and its wisdome to learn by both ; deut. 17. 19. you must read to keep you humble , that your hearts be not lifted up above your brethren ; and if you heare not that voyce of the word , behold a speaking rod , and him that appointed it ; heare , heare , and learn , yea learn righteousnesse . 3. feare , feare before him : it s not below you o kings ; it will not argue a pusillanimous spirit to feare god. exod. 18. 21. jethro's justices were able men , men able for government , yet fearing god. the lesse you are under the feare of men , the more should you walke in the feare of god : this feare would be a sweet bound to your power and will : and trust god to make others feare you , while you reverence him . 4. serve with feare : oh strange ! must kings serve ? yea sure , it s not so strange as true : you are the judges of the earth , and therein his servants . many controversies will come before you , and you are to decide them according to law : encourage your selves in that thanklesse worke of judging , that its part of your service to godward . prov. 29. 4. the king by judgement establisheth the land ; but he that receiveth gifts overthroweth it . let jehosaphats counsel be acceptable to you , 2 chron. 19. 6. take heed what you doe ; for ye judge not for man , but for the lord , who is with you in the judgement . you had need of good men about you , both in court and council : this was davids resolution , psal . 101. 6 , 7. my eyes shall be upon the faithful in the land to dwell with mee ; and he that walketh in a perfect way shall serve me . it is recorded of ahaziah , 2 chron. 22. 3. that he walked in the wayes of the house of ahab ; for his mother a daughter of omri was his counsellor to do wickedly . kings must do right to others , they must releive the oppressed ; then surely they themselves must be far from oppression . ezek. 46. 18. the prince shall not take of the peoples inheritance by oppression , to thrust them out of their possession . your great service lies in this , to be a terrour to evil works , an avenger to execute wrath on the wicked , to scatter them , and bring the wheele upon them : but to encourage them that do well , that they may live a peaceable and quiet life , in all godlinesse and honesty . 5. rejoyce with trembling : you have your burdens , and so your joyes , more then others : you have your gardens and orchards , your parkes and pleasures , your musicks and recreations ; we envy you not in these ; much comfort may you have in them all ; onely take in this caution , rejoyce with trembling ; you ar● never so apt to miscarry as in the highth of your joyes . job feared his sons when feasting , and you know whose brand it is to feast without feare , jude , v. 12. 6. lastly , kisse the son ; kisse him with a kisse of love , osculo dilectionis , and that with all sincerity : kisse him with a kisse of honour and obedience , osculo subjectionis , as samuel kissed saul , 1 sam. 10. 1. kisse him with a kisse of confidence , as here in the text , blessed are all they that put their trust in him . kisse him with a kisse of devotion , osculo devotionis ; for he alone is worthy of all love , subjection , faith , and worship . chap. x. opens the 3. pos . that setting up of government and governours is for the good of the world. 1. in that it keeps men in order . 2. in that it gives propriety . 3. it promotes increase of what we possesse . 4. brings in peace . 5. it is set up when god fitts some , and brings in others to consent . 6. this is for the good of all ranks of men . 7. good to them in their whole life . 8. that governours due it is to be honoured . vses . you have heard , that kings reigne by christ , and so are his creatures ; government is of his making , it s his ordinance , and so as it is from him , is good : none so good as christ , and what he makes , that is also good ; cannot be bad : hence followes your third position . that the setting up of government and governours is notably for the good of the world , rom. 13. 4. he is the minister of god to thee for good . 1 pet. 2. 13. its called mans creature , both because its an ordinance for man , for man as he is a reasonable creature ; and secondly , it s an ordinance wherein god acts and draws forth reason to the highest acts and ends ; it s that which is in especial manner for the good of man , of mankind ; that will farther appeare in that , 1. government is set up to keep the world in order ; order is vniuscujusque rei debita coll●c●tio , the due setting of things and persons in their proper place , and keeping them there . in an army , when every commander is where the general appoints , and every souldier in that ranke and file , where the commander appoints , and accordingly moves , that army is said to be in order . now government doth that to the world , that order doth to an army . men are apt to be out of their due place and station , and to move unduely ; now government rightens them . we read a sad story , judg. 17. 6. there was no king in israel , but every man did that which was right in his own eyes ; there was no king , but many tyrants . kings rule by law , tyrants by will ; and so do all rule where there is no government ; and then every man is a tyrant , his lust his law , nay a divel , homo homini daemon ; anarchy is worse then tyranny ; better a bad government then none at all , ipsa quidem tyrannis est tolerabilis prae anarchia , saith beza . tyranny is tolerable , when weighed with anarchy : now to take away this disorder , and to keep every man in his place , is government set up ; for it is the application of rules of reason to things , times , and persons ; it is an honest binding men to their good behaviour . 2. persons set and kept in order enjoy propriety : without government all things are common , and community makes a war of every man with every man ; what is common is mine as well as his , and his as well as mine ; and therefore if another enjoy that i like , if it cannot be divided , and i like and lacke it , i will fight for it with him , and so he with me : but government ends this war , and makes what was common before , to be proper now ; what belonged to all before , to be peculiar to some now , and so prevents that war we now speake of : it divides unto every man his inheritance , and maintains him in it . it was gods government that divided the land of canaan to the children of israel , and gave them every one their lot ; or else there would have been as much fighting among themselves about it , as there was to dispossesse the amorite , the canaanite , the hivite , and the perizzite . 3. government promotes the increase of what we properly have : interest is that which drawes forth all men ; they will not sow to have others reape , nor build to have others possesse and dwell there : but let it be their own , and then they think no labour too much , no cost too great : what is every bodies , is no bodies ; and commons we see are wasted , when inclosures which are worse ground , are more improved . government makes me call this , or that , my house , my land , my state ; and being mine , i like and love it , and do what i can to improve it . 4. government protects your peace : pax est tranquillitas ordinis . you heard of order before , and now we tell you of the tranquillity of it , which is peace . what dismal stormes would arise in every country , city , town , and family , about every mans land , dwelling , trading , estate , if government were not ? it keeps us alive in our hous●s , and our houses furnished for our livelyhood : a peaceable and a quiet life is the great end of government ; and if any breake in upon you to disturbe , and disquiet you , then government interposeth to protect , and defend you . 5. the setting up of government is , when god makes some men able , and willing , to manage publicke affairs ; and draws the spirits of others to consent and subject . as jesus christ ascended up into heaven to give gifts unto men , for the edification of his body , eph. 4. 12. so , as king of the world , he is in heaven , and gives gifts unto men , for the government of the world . some men we see are so weake that they cannot manage their own affairs with discretion ; others are so strong that they can guide their own , and the affairs of others too : but honos onus , honour is a burden ; to care for others is a care with burden , and men love not to be burdened : it is therefore the goodnesse of christ , so to temper and propose things to men , as to incline them to take such care and burdens on them . this thing is too heavy for thee , thou art not able to performe it , said jethro to moses , exod. 18. 18. and who is able to judge this thy so great a people ! was solomons expression . 1 kings , 3. 9. but christ makes men both able and willing for government : but suppose they are never so able , and willing ; how can they govern , if they be not called to it ? i , but the same christ that makes men able and willing to govern , makes others willing to choose , and subjecting to be governed : and he causing both these sweetly to concurre , sets up a government . i confesse , i have wondered to see the subjection of souldiers to their captains , of seamen to their boatswains , and that to blows and bill-bows ; if they should take head , it s not their captain or master could withstand them : and why do they not ? truly it s because christ by his ordinance of government aws their spirits . 6. this is notably for the good , not of some , but of all ranks of men : high and low , rich and poor , learned and ignorant , good and bad . government is of god , who is the chiefest good , and so most communicative , most good to others ; and therefore those who are imployed about this worke , are called dij terrestres , earthly gods. i have said you are gods : it notably commends government to us , when it is so extensive in its goodnesse . all mens good is so interwoven in it , that it cannot be obstructed , but all men will suffer in that obstruction . 7. government is extensive not onely to all men , but to all men in their whole lives ; and this i take from that passage in 1 tim. 2. 2. that we may lead a quiet life . where i observe two things . first , that matter of life and death is wrapped up in government . and secondly , that the good of government is not onely in some times and passages of life , to all ranks of men ; but in the whole course and series of passages in our whole lives , and most eminently in the matters of highest concernment , as it s there added , in all godlinesse , and gravity ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated honesty , properly signifies : we have protection of our being from government , that we might be much in godlinesse ; and next to godlinesse , we must be grave , carry our selves so , as may justly clame an esteeme from those we converse withal . 8. there is certainly honour due to such who are set up for government . rom. 13. 1. they are the higher powers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 3. they are the rulers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea and fathers too , and therefore must be honoured ; god never intended them their duty without their dignity : nor did he appoint a small portion of honour for them ; we owe respect one to another , and we mutually give and receive honour one of another ; but honour to governours must be more ; they must have that and something more : as they are publick persons , they must have publick honour , and as they are for good of all , so all must honour them . this is that which we are commanded , rom. 13. 7. render to all their dues ; honour to whom honour belongeth . honour is their due , and you wrong them if you give it not ; and you oblige them for your protection , when you give them their honour . 1. take notice hence that god is a faithful creator , as well as a merciful redeemer . he hath everlasting love to guide his chosen ones to eternal life ; and he hath common love to govern the world. wh●n you enjoy the sweet and good , the peace and plenty of government , we deny not but you should look to these that god makes use of to hand those good things by ; but your thoughts are not to rest on them , but to mount higher ; own the instrument , but honour more the prime efficient : are your governours good ? remember him that makes them so ; do you receive good under them ? oh! be sure to eye the hand whence it comes : god extends the good of government to unreasonable creatures as well as unto you , and to you the more in and by them . there is more improvement of the creatures , both of sea and land where government is , then where its wanting : witnesse the condition of our brethren in new england compared with that of the natives there ; who receive little of the good of creatures , which god gives our precious brethren to enjoy with abundant comfort . 2. governours need abundance of wisdome , and publicknesse of spirit ; for they are set up for the good of the world. the world was not made for them to pompe and pallace in , to hunt and progresse in ; but they are made for the world , and should be for the good of it . nothing is so crosse to a spirit of government , as a low selfish-spirit . worthy and honourable governours , you had need study and pray , observe and pray , take counsel and pray ; much , very much lieth upon you , even the good of all under your government ; which the lord bless you to consider of and effect . is government for the worlds good ? then give me leave to exhort you to answer the good you receive . 1. by highly esteeming them that are over you in the lord : they are for your good , and you ought so to esteeme them . 2 sam. 18. 3. the people there cryed out , thou art worth ten thousand of us . the law required a man should reverence his mother , lev. 19. 3. how much more those who are fathers of their country , patriae patres , patriots indeed . how doth the church lament , lam. 4. 2. the breath of our nostrils , the annointed of the lord was taken in their pitts ; and those are branded for sons of belial that despised saul , and brought him no present . 1 sam. 10. 27. they walke after the flesh in the lust of uncleannesse that despise government , 2 pet. 2. 10. 2. make honourable mention of them : in the same place , they are reckoned presumptuous and self-willed who feare not to speake evil of dignities . exod. 22. 28. thou shalt not revile the gods , nor curse the ruler of thy people . i could heartily wish that men would not think their tongues their own , but cease from this cursing , and reviling . when joseph was governour of egypt , his brethren call him lord ; and surely we should not speak slightly of those from whence we expect our publick good and protection : how unreasonable is such railing ? it onely foames out your own discontent , and tends to boile up an undue rage in them that hear you ; it profits not them that be over you , but rather exasperats them against you , and turns those thoughts that should be for you , against you . 3. let me exhort you to speak to god for them . 1 tim. 2. 1 , 2. it s the apostles exhortation there ; he well knew how backward we would be unto it , and th erefore he saith : i exhort and that with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a first of all , and marke his variety of expressions ; supplications , prayers , intercessions , and giving of thanks , must be for all in authority , and all little enough ; did you know their duties and their difficulties , you would not cease praying for them , v. 2. it s for your good , that you may lead a quiet life ; pray you more , and they will rule better : it may be they had not miscarried so much , nor so often , if you had helped them by your prayers . v. 3. this is good and acceptable in the sight of god our saviour ; and no marvel since they are those that he sets up for the good of the world. happly they are not so good as they should be , neither are you : but be good in this , to pray to make them better . they were bound to pray in pauls time , when you might reckon so many magistrates as there were , so many were their enemies : and are we not more bound now , when our magistrates are our friends ? god hath not dealt so with other nations , nor with us in this nation heretofore . never was there a magistracy that did openly and professedly engage for the good of all that truely feare god , as now there is . oh! cover their infirmities in love , and pray for them ; for they beg your prayers . cyrus inserts it into his decree , ezra 6. 10. that they might pray for the life of the king : and i am confident that nothing would be more acceptable then your fervent prayers : and let them never want them . 4. submit your selves to ever● ordinance of man , for the lords sake . all men desire to rule , but few know how to submit : god sets them to order , and our duty is to be under their ordering : it is possible some of their ordinances may crosse our particular interests , and our spirits ; shall we therefore not submit ? it may be for a publick good that they decree ; and if they order so , they doe their duty , and our duty is to submit , though it be our particular losse . if we would look up , and consider for whose sake we are to submit , it would much releive us : it s for the lords sake ; the lord requires our submission to them : for his sake submit : it may be your spirits rise when you think of the men you are to submit too , and that the time was , that there was not so much difference between them and you , and you little thought to be so at their commands : i , but know , it s to god more then to them ; and i hope it will be no hard thing to submit to him ; to god. 5. lastly , testifie your thankfulnesse for the good you enjoy , by your service both in p●rson and purse , as occasion may call you : boggle not at the word service , they serve you more then you serve them . the greek proverbe is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is one servant of the house , and that is the master ▪ their government is but an honourable service ; and will you not serve them that serve you . grumble not too much at publick taxes and impositions ; governments cannot be carried on without them ; they contribute what is more precious for your safety , then you doe for their government . rom. 13. 7. render to all their dues : tribute to whom tribute is due , custome to whom custome . chap. xi . vnfolds the fourth position , that governments are apt to change ; wherein is set down . 1. governours change by death , or other wayes . 2. forms of government change . 3. people change . 4. lawes change . 5. leagues and trade change . 6. christ makes change by his judgements and providences . vses . we should be too bad , if we did not acknowledge the good of government ; but withal we should be too foolish if we ranke not that good in its due place . governments are good , but still they are creatures ; and all the goodnesse of creatures is mutable . hence this fourth position . governments and governours , being creatures of this world , are apt to change . governments are gods ordinance , and so shall stand , but stand as creatures , and creatures of this world , and so as the world , changeable . it s the transcendent property of christ to be unchangeably good , creatures not so ; and this will be manifest many wayes . 1. governours change by death , or in their manners : they are men as well as others ; and so come under that statute law , wherein all mon are appointed once to die ; their breath is in their nostrils , and if god cast it out , all their power on earth cannot retaine it . nay sometime by their luxury , riot , and intemperance , they dig their own graves , and shorten their lives ; nay sometime they die while they live , either deposing themselves , or else being deposed by others from their government , and so they out-live their pompe and power . now the change of governours makes great change in governments ; what troubles have been in the vacancies of princes , and what turmoile about successors ? but suppose they live , yet they may change their manners : how good are many at first , and how bad at latter end ! 2 chron. 24. 2. joash did what was right in the sight of the lord all the dayes of jehojadah ; but vers . 17. and 18. when he was dead he hearkened to the princes of judah , and left the house of the lord. 2. manners and forms of government as well as persons are liable to changes ; israel was first ruled by judges , then kings , then by strangers . rome , roma septicollis , seven-hilled rome , more various in her government , then hills : witnesse their kings , consuls , dictators , emperours , &c. how oft doth soveraigne power change , from one to more , and from more to one again ? and the change happily not from what is unlawful , to that which is lawful ; but from what is lesse convenient , to what is more . i think not government by a king to be unlawful , nor yet the government by a single person and a parliament . we in our dayes have seen much in this , therefore i shall adde n o more . 3. people change in their mindes , manners and conditions . in all government , there must be some to be ruled , as well as some to rule ; and if either change , it hath a great influence in the government . the people are the body to be governed , and you know its mobile vulgus , an unsetled , changeable body : how oft do they commend and cry up some for government , and by and by deny them ? now , none so worthy , so desirable ; anon , none so unfit as they ; now , they fall down and adore their wisdome , valour and successe ; and afterward rise up against them , and would if they could , trample on them . 1 kings 12. 1. all israel come to sechem to make rehoboam king , but a little after , v. 16. they say , what portion have we in david ? neither have we inheritance in the son of iesse . to your tents oh israel ; now see to thine own house david : and as they change in their minds , so in their manners and condition ; they grow worse and worse , in gluttony , drunkennesse , in pride , malice , uncleannesse and revenge ; yea they may grow poorer , more idle , and so more needy . 4. change of governour , governments and people , produceth the change of laws . governours look on the ●egislative power , as their highest ; and therefore to hold out their place , they make acts and repeale them ; they vote and unvote again , ratifie and null ordinances , and that sometime upon grounds of reason . the safety of the people is , and ought to be , the supreame law. now when people do thus change , it may be necessary to change the laws , that so their safety may be provided for . 5. nations change in their leagues and trade ; they are in with one nation , and out with another , and sometime in and out with the same nation . david he was friends with nahash the king of the children of ammon ; but when nahash was dead , 2 sam. 10. hanun the son of nahash and david fall out . rev. 18. 3. there was a time when the merchants waxed rich , but v. 11. the merchants of th● earth shall weepe and mourne over her , for no man buyeth their merchandise any more . trading is sometime sick , yea dead , and men complaine they have nothing to do ; another time it grows quick , and they have great returns . 6. jesus christ the king of nations , he by his great judgements , of sword , famine , & plague of pestilence , makes great changes : governments are apt enough to change of themselves ; but how much more when christ comes to deale with them ? ezek. 14. 13. god breakes the staffe of bread , and so cuts off man and beast from it ; or else , v. 17. he brings a sword upon the land , or sends the pestilence , v. 19. and pours out fury upon the land in blood , to cut off from it man and beast . what woful alterations are there , and have there been in germany by these means ? cities laid waste , and become ruinous heaps by a prevailing enemy ; how many families swept away with the plague , and the living scarce able to bury the dead ? 1. if governments ; surely lesse bodies , such as are towns , villages , families , are not freed from such changes ; how many families have we seen up and down , rise and fall ! yea many great houses desolate , and contemptible ones exalted . oh that we were wise to make our families little churches , our dwellings habitations of righteousnesse , and receptacles of poor distressed ones ; it may be the lord might lengthen out our tranquillity , build us up , and not destroy us . 2. learne hence the vanity of the creature , and of all conditions here beneath : why should we set our hearts on that that is not , or may soon prove otherwise then now it is ? isa . 2. 22. cease , oh cease from man wh●se breath is in his nostrils ; for wherein is he to be accounted of ? it is better to trust in the lord , then to put any confidence in man ; it is better to trust in the lord , then to put any confidence in princes . let me now adde a word of exhortation . 1. to those who have the government upon their shoulders , to look after true wisdome and righteousnesse as their establishment : that which goes to make up pride and lust , will surely moulder ; that which is wicked and oppressive will downe with a vengeance . equity and sincerity are the best poyze and ballast for your tumbling frames : your mountains are but weake , and your foundations unsetled . psal . 73. 18. surely thou didst set them in slippery places , thou castest them down to destruction . is it not best for you to draw nigh to god , the unchangeable one , to cry to him , to lift up your souls in secret , to draw down that stability from heaven which cannot be found upon earth ? 2. how little and low should you be in your own eyes ? think not your mountaine so strong , that you can never be moved , when as your government carryes that in the frame and make of it that is apt to change ; you or your people , their condition , or your condition may soon alter ; your confederates may prove enemies , and your trading passe to others ; you stand now , but how soon may you fall ? others may fall and rise ; but if you fall , how hardly will your rising be ? men of low ▪ condition cannot fall much ; but dangerous is their state that are in high place ; facilis descensus , descent is easie , but its hard to get up again . 3. it may exhort us all , to have our treasures and hearts in heaven . sursum corda . arise , arise , for this is not your rest . how readily should you take leave of that that is going from you , and you cannot stay it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. 3. 2. set your affections on things that are above , and not on things on the earth , is the apostles counsel ; and if you will be following and seeking , he tells us what it should be , 1 cor. 14. 1. follow after charity , and desire spirtual gifts , that ye may edifie one another . 4. cast off those thoughts and passions as unreasonable , that storme and quarrel at these alterations ; it s your wisdome contentedly to submit to that which your bustling cannot remedy . we read of one , who when it was told him that his childe was dead , answered , scio me genuisse ●ortalem ; i know i begat a mortal . when suddain and great alterations present , cease to wonder ; what is rivetted in the nature and composition of things , will not out ; sparks will up , and stones will down , and so will kingdomes . 5. lastly , let us all in the feare of god contend , that since governments are apt to change , and alterations will be ; oh! contend that they may be for the better . how desirable are the conversions of a state and nation ? from pride to humility , from vanity to gravity , from ungodlinesse to holinesse , from oppression to releiving the poor ; i , those would be happy changes indeed , and such as would conduce to our prosperity . chap. xii . opens the fifth pos . that kings abuse their power ; for , 1. they serve themselves more then others . 2. they turne their power that should be for the good , to the hurt of others . 3. it was against christ in his person . 4. it is against christ in his interest . 5. it s given up to christs enemie . vses . we have heard that kings reign by christ , and that government is set up for the good of men : but now we come to shew the unhappy inversion of power againg christ , and of government against those for whose good it was intended . hence your fifth position . kings and princes have in all ages grossly abused their power . the first king we read of is nimrod , gen. 10. 10. his kingdome began at babel : but what was he ? v. 8. he was a mighty one , that 's true ; kings are mighty ones , but where ? in the earth , and for the earth ; for earthly and sensual things , v. 9. he was a mighty one , but a mighty hunter ; not so much of beasts as of men . saul was the first king of israel ; and what he was we all know . now that they have thus abused their power , i shall shew these five wayes . 1. they serve themselves more then others . government and governours you heard was set up for others , and their good ; and to turne it to one person , or family , is a palpable abuse : how sad is it when their double portion of these outward things which should en●ble them to be more useful and beneficial to others , is imploy'd and laid out mainly to gain friends and servants to their own lusts and interrsts ? those who have been most popular , pretending love to their country , how wickedly have they interwoven their self-interests ? when they have good successe in publick enterprises , how do they sacrifice to their own nets , applauding their own wisdome and power ? you shall finde them sometimes affable and courteous ; but is it not to inhaunce love and power to themselves , by the repute of their wisdome , birth and eloquence ? i●geniosi sed nequam ; facundi sed malo publico : witty , but wicked ; eloquent , but to publick damage ; and thus they abuse their power by their corrupt selfe-seeking . 1 sam. 8. 11. it s said , he will appoint for himselfe : he , that is saul , and such as he was , will appoint for themselves : but david who was after gods own heart ( in government as well as othe●wayes ) and those who be like david , they , they i say , will not seek themselves but the good of others : and now ( methinks ) i finde my hope enlarged for those who sit at the sterne of this common-wealth , that they being eminently and remarkably raised up by god , will seeke the honour of him who thus raised them . 2. they turn their power that should be for the good , to the hurt of others . god never intended power to oppresse ; power to crush the weake and innocent , but to help and releive them : but i would daily observation and experience both in this and former ages did not proclame the miserable abuse of power . read over your chronicles , and there you will finde that made good which was spoken by cato cens●rius : reges omnes esse de genere bestiarum rapacium , all kings are akin to ravenous beasts , who prey and devour ; they are great in power , and powerful in oppression . 1 sam. 8. 13 , 14 , 15 , 16 , 17. they shall take your daughters , your feilds , your seed , your servants , your sheep ; and what is this taking , but unjust taking ? and unjust taking is oppression , and oppression an abuse of power . 3. the greatest powers were against christ in his person , while he was upon earth , acts 4. 26. the kings of the earth stand up , and the rulers are gathered togegether against the lord , and against his christ . no sooner was christ born , but herod seekes his life , and he is faine to be carried into egypt ; when he comes forth to preach , and work miracles , the scribes and the pharisees , and the rulers of the people set against him , call him bel zebub the prince of devils ; and though he professed his kingdom not to be of this world , but came in a low emptied condition ; yet he is held forth as an enemy to caesar , joh. 19. 12. if thou let this man goe , thou art not caesars friend ; and so you know how he was condemned and abused by herod and pontius pilate . thus was government turn'd against him who set it up . 4. kings and princes have been bitter enemies against christs interest and people . when gods israel was in egypt , there arose a new king , exod. 1. 11. that set task-masters to afflict them with heavy burdens , that their souls served with rigour . burdens , taxes , masters , hardship , servitude , is the best that kings can afford the israel of god. when they come into canaan , sihon king of the amorites , will not suffer them to passe thorow his border , but gathers all his people to fight them : the kings of jerusalem , hebron , jarmuth , lachish and eglon made war with the gibeonits because they made peace with israel . josh . 10. 3. it was jeroboam the king , the son of nebat that sinned , and made israel to sin , 1 kings 14. 16. and against whom were all those bloody persecutions under the heathenish emperours , but against the christians , the servants and worshippers of christ ? if any evil befel them , they make the christians the cause of it ; and then , christianos ad leones , carry these christians to the lyons , let them devour them : it was enough to make a man guilty if he were a christian : bonus vir caius , sed christianus ; caius was a good man , but a christian ; and thus is power inverted against christ and his interest in his people . 5. kings and princes give up their power to christs enemie ; can there be a greater abuse ? rev. 17. 17. the ten hornes , the ten kings of europe , they agree and give their kingdom to the beast to receive laws from his lust , and to serve his designes . rev. 16. 14. the froggs which are the spirits of devils , goe forth to the kings of the earth ; and rev. 17. 2. the kings of the earth commit fornication and are drunk with the wine of the great whore : and thus you see power abused . 1. see here the foundation of turnes and changes upon kingdomes and governments ; they are departed far from their right ends , become corrupt and abominable , so that the lord cannot ●uffer them . are these the powers that i set up ( saith god ) ? did i ever intend they should be against me and mine ? did i set them up to pride themselves in their lusts , and to oppresse those that are better then themselves ? surely no. i will now arise saith the lord , and overturn , overturn , overturn them . 2. see how little they deserve the name of sacred majesty , who were so profane and mindel●sse of holy things , that keep up religion not out of conscience , but custome , not that god may have his homage and men gods blessing ; but out of state-policy to keep men in awe ; how grosse flattery is it , both of dead and living , to count their memory blessed , who were so crooked and cursed in their courses ? 3. judge not of men or causes to be good , by the greatnesse of them that own them and follow them . when christ was in the world , joh. 7. 48. the question was , have any of the rulers or pharisees believed on him ? any of your great wise men ? no , i warrant you , they know better , they are more wise then so : v. 49. but this people , this poor people , giddy people , nay cursed people that know not the law , luke 23. 35. the rulers derided him , and luke 24. 20. our chiefe preists and rulers delivered him to be condemned to death , and to be crucified . you must not make the great ones of the earth your example ; for then you will follow wickednesse . 4. undeceive your selves about the true value of earthly powers : the trappings of power are not so good as we count for , because power it selfe may be so soon and grossly abused : grace , grace , is most desirable , which is proper and active to correct these abuses , and cannot serve to these wicked inversions . 5. lastly , is it any undue inference , that seeing kings have abused their power , to call upon those who take their places on them , to be circumspect , very circumspect ? what hath been , may be again ; what hath been abused , may be abused : mistake me not ; i am far from bespattering those whom i am bound to honour ; surely gods great deliverances , and his peoples blood , are fresh upon their hearts , and will raise up a redoubled consideration in them how to honour god and serve their present generation , in the management of publick affairs . chap. xiii . proceeds to the sixth pos . which shews , that abuse of power tends to the breaking of power ; which is apparent . 1. when those in power indulge their lazinesse . 2. vvhen they take no account of under-officers . 3. vvhen they rule by will. 4. vvhen they look not after exc●●ution of good laws . 5. but are unjust . and 6. sinfully conformable to neighbour princes . 7. vndue enterposal in the things of god. and 8. persecute those who are good . vses . governments you heard were apt to change ; yea to change from good to bad , and from bad to worse , and that brings in a breach . sin and sorrow are inseparable companions ; if sin goe before , sorrow will follow after . to be clothed with power , is an honour ; but to abuse power is a sin , and such a sin as will make way for ruine , desolation , and destruction . hence your sixth position . the sins of princes whereby they abuse power , carry a tendency with them to breake their power . all their power is from christ , and all sin is against him ; and surely he will never maintaine his own power in a way against himselfe . as princes have power over other men , so they sin in that power ; they sin as they are men , and they sin as they are men in place , as princes . now their princely sins are those that break their princely power ; as thus . 1. indulging of a lazie spirit , tends to break their power . they gladly accept of the honour , revenues and observance of their places ; but transferre the care to others . corona curarum nidus , a crown is a nest of cares ; they love the crown , but will not undertake the care : they are too nice and delicate , they must not misse their meals , their naps , their sports , no not for a publick good . no wonder then if god cause that to passe from them , which they so put away from themselves ; and make that over to others in the honour , which they long before made over to them in the worke and service . 2. when princes take no account of their ministers , it tends to break power . i know its impossible princes should performe all their duties in their own person : they have much lieth upon themselves , and they have more to transferre to others ; its a wasting sin to put off what is inherent in themselves ; and t is no lesse to transferre to others , and take no account of them . they must have their ministers ; that 's granted ; but their ministers must be accounted with , or else all will fall : it keeps them in due awe and order , to think they must to an audit , give account of their stewardship . places and justice will be bought and sold , publick treasures exhausted , publick negotiations slighted , and what care they , when they know they shall be let alone ? how unworthily may men betray their trust , dishonour their prince , and wrong the nation , yea do it boldly , when they know they shall goe unexamined , and so unpunished ? princes devest themselves of their highest power by this neglect ; and its jus● they should fall short of the reverence they exp●ct in the hearts of those who are under them . 3. when will is law , then down goes rule : non debet princeps dominari sed ratio : the prince that is the prince in his will , should not beare sway , but reason : government hath no such enemy as self-willednesse ; never do princes lose so much of their power as when they exalt their will against law ; they think they gain , but then they lose most . 4. neglect of looking after the execution of good laws , much infeebles their power : kings should be living laws , reges vivae leges , their carriage so regular , as to command imitation , and their care great to see good laws executed : execution makes good laws alive ; and good laws well executed , makes kings live ; for their power is advanced in their execution , and neglect herein is fatal and ruinous to them . 5. injustice tumbles down chairs of state , prove . 16. 12. the throne is established by righteousnesse : but mic. 7. 3. it s doing evil with both hands when the prince asketh and the judge asketh for a reward . when that is acted which we read of 1 sam. 8. 14. when the oppressed cry , and are not eased , when might overcomes right , it s a woful victory , and such an one as they shall have no cause to triumph in ; for christ will cause them to vomit up all their sweet morsels , and to repent of their unjust dealings . 6. sinful conformity to neighbour nations doth no good . it displeased god and his servant samuel , when the people cryed out make us a king , 1 sam. 8. 6. and the great argument was , they would be like other nations : so verse 6. give us a king to judge us ; and verse 5. make us a king to judge us , like all the nations . when we conforme to their pride , their fashions , their excesse , their wantonnesse ; will not this undermine us ? 7. undue interposal in the things of god will pull down the powers of men . god hath reserved it for his own wisdome , power and holinesse , to give the law of his worship ; his teare is not to be taught by the precepts of men , or made good by their powers : the patterne of the tabernacle and temple is to be fetched from god alone ; we are not tyed to waite for mens commands to serve god ; they may make our services to be more safe in the practice , but not more righteous in themselves . gods command is a sufficient warrant , and its high presumption for any to interpose therein , to corrupt or crosse his service . 8. unjust persecution , and prosecution of the good and quiet of the land cracks authority . they are to be terrour to evil doers , and then their authority comes forth in the power of it ; but they must not be terrours to those that doe well , nor strengthen the hands of the wicked , and sad those whom god would not have sadded . this will never stablish any government . christs interest is in his people ; the best way for princes to maintaine their interest , is , to fall in with christs interest . his people are his annointed ones , and they must doe them no harme . zach. 12. 3. jerusalem is a burdensome stone ; all that burden themselves with it , shall be cut in pieces , though all the people of the world be gathered together against it . 1. see the cause of the great turns that have been among us : former ages cannot parallel our stories ; you know how god hath set up his throne for judgement , and called the great and mighty ones to the barre , and cut them off . and oh ! that now these who yet remaine would turn their eyes hither , and see ( though it be late first ) see the true cause that cracked all former greatnesse , and be humbled ; confesse their sins in their desolations ; and if they cannot see their fins as cross to god , let them abhor them as enemies to their own state. oh! that they would accept of this counsel , to breake off their sins by righteousnesse , and their iniquities by turning to the lord , that so ( if possible ) there may be a return of their tranquillity . suffer i beseech you yet once more a word of admonition ; the lord make it precious healing balme to you . 1. watch over your hearts in lawful things , and with all keeping keep your hearts therein . it s lawful surely to eate and drink ; and for you to eate of the fat and drink of the sweet , yea to feast your selves daily : but t is not lawful to feed without feare , jude 12. eccles . 10. 16. wo unto thee oh land when thy princes eate in the morning . it s lawful to eate , but not to eate unseasonably ; prov. 31. 4. it s not for kings o lemuel , it s not for kings to drink wine , or princes strong drink ; least they drink and forget the law , and pervert the judgement of any of the afflicted : it s not for kings so to drink as their drinking shall make them light and frollick , so as to forget the law , the afflicted and their cause . math. 11. 8. they that weare soft cloathing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wearing them daily , are in kings houses : but we read withal , zach. 1. 8. i will punish the princes of the kings children , and all that are cloathed with strange apparel . if the softnesse of their apparel betoken a greater softnesse of their temper , it is not their being in kings houses shall save them from punishment . strange apparel : jun. indumento alienigenarum : apparel in imitation of strangers , people of another nation , when they frame themselves into the garbe of a conquering people , whether egyptian or babylonian , and testifie their spirit by their habit : omnes qui exoticis vestibus levitatem animi prodebant . drufius . such who betrayed the levity of their minds , by their phantastical apparel : probabile est , saith calvin , aulicos stulta affectatione mutasse vestes : its likely the courtiers out of a foolish imitation changed their garments . i would our courtiers were not guilty of new ▪ fangled fashions , and garish garments , paintings and powderings , spots of beauty , and naked breasts , opening their shop-windows as if their modesty were put to saile . you may questionlesse , sometimes relaxe your minde from your serious and weighty employments , and follow your recreations and pleasures : but take heed of being lovers of pleasure ; that will make you poor men , prov. 21. 17. and to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of pleasures more then lovers of god , will render you worse then poor , even wicked men : beware your pleasures be not your masters ; for then you will serve diverse lusts as well as pleasures . tit. 3. 3. malus si regat , servus est tot dominorum quot vitiorum ; one saith , if an evil man rule , he is servant of so many masters as he hath vices . look on the pleasures of the flesh as the bane of your spirits , and your courtly pompe to be but so much pageantry : when agrippa , acts 25. 23. is said to come with great pompe , it s in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a great phancy ; great pompe is no more . worthy is the record of that great and good courtier moses , heb. 11. 25. who chose rather to suffer affliction with the people of god , then to enjoy the pleasures of sin for a season . 2. beware of covetous self-love , the canker of publick places . exod. 18. 21. the men there to be chosen rulers , must be ▪ hating ▪ covetousnesse . when samuel would deter the people from a king , 1 sam. 8. 11 , 12. he pleads , he will take your sons for himselfe , for his horsmen to run before his chariots , to care his ground , to reap his harvest ; it s all his , his , his ; wicked princes pretend publick transactions and necessities , when the maine is to fill their own coffers ; they spare neither their own children , nor strangers , bnt exact their customes from them , math. 17. 25. but exceeding terrible is that of jeremiah to such , jer. 17. 11. he that getteth riches and not by right , shall leave them in the midst of his dayes , and at his end shall be a foole . 3. exalt not your selves unduely , for that will bring you down , prov. 16. 18. pride goeth before destruction , and an haughty spirit before a full : proud speeches , gestures , carriages , should be abhorred by you . it s one thing to keep a due distance , another thing to be proud : it s one thing to maintaine your place , and another thing to be haughty . it was the fault of good hezekiah , that his heart was lifted up ; i but it was his great commendation , that he humbled himselfe for the pride of his heart . be not wise in your own eyes , but give eare to the wisdome of the ancient , and the petitions of the poor . 4. anger and malice misbecome any wise man , much more a prince . irasuror brevis est ; anger is a short madnesse , and malice is illwill continued , and both should be banished from you . how famous was moses for his government , and yet the meekest man of all the earth ? perit judicium quando res transit in affectum ; you will lose your judgement when your affections are distempered , eccl. 7. 9. anger resteth in the bosome of fools ; and folly should be far from them that govern . how ill did sauls anger become him , when he calls jonathan the son of a perverse rebellious woman ? 1 sam. 20. 30. and as little will it become princes now . 5. forget not the kindnesse of others to you , and your engagements and promises to them . rulers must be men of truth , exod. 18. 2● . true in performing their promises . it s a brand on king joash that he remembred not the kindnesse that jehojada had done unto him , but slew his son zechariah . prov. 17. 7. excellent speech becometh not a foole , much lesse does lying lips a prince . ingratitude , and unfaithfulnesse , is bad in any , but worse in a prince , who have wherewith to reward good service , but do not . 6. look well that your courtiers , and counsellers prove not flatterers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : flatterers are crows , prov. 26. 28. a flattering mouth worketh ruine . how many such mouthes are about great ones , and how much do they worke their ruine ? 1 kings 22. 12. all the prophets prophesied saying , goe up to ramoth gilead and prosper : but that prosperity was his death , v. 37. for the king died . it s the unhappinesse of great ones that they have few to speak truth to them ; men rather seeke to please the humour of great men , or to serve themselves upon them , then to speak plaine and faithfully to them . chap. xiv . vnfolds the seventh position , that princes being wicked , people grow wicked too ; because . 1. the power and place of princes , present wickednesse under another hue . 2. then good laws are not executed . 3. then wickednesse is established by a law. 4. because then the preists fall in . 5. people follow examples of great ones . vses . ali sin is of a spreading nature , and the sins of princes are most spreading ; their sins undoe their power ( as you heard ) i , and their people too , as appears in the seventh position . princes being wicked , people grow wicked too , prov. 29. 12. if a ruler hearken to lyes , all his servants are wicked : he will not want those that will feed a lying , proud , uncleane humour in them . a wicked king makes a wicked court , the court infects the city , and the city the country , and one country another . sin is an epidemical plague , and soon spreads the infection ; and the strongest infection is from the highest powers as appears , because , 1. wickednesse in men of high place is misrepresented to the people ; it comes to them in another dresse , and under another hue then indeed it hath ; people are so foolish to conceit all well that great ones do . joh. 7. 48. do any of the rulers believe ? they thought unbeliefe no sin , because the rulers believed not . pride in princes is lookt on but as statelinesse ; their luxury , living freely ; their wantonnesse , court pleasure and merriment ; and their oppression , their praerogative : what we would abominate coming from meaner persons , we fall down and magnifie in them . we read 2 kings 3. 36. whatsoevor the king did , pleased the people ; and if he do wickedly , that will please them too ; and they are ready to fall in with their wickednesse . 2. wicked princes leave gods law unexecuted , and wickednesse unpunished ; and this layes the rains on the neck of the peoples lusts ; what are laws to them if not executed ? who would not be during in sin , when he can escape free ? under-magistrates move according to the nature and motion of the supreame : if his motion be irregular , theirs will prove excentrical ; if the one sell places , the other will sell justice : none look after magistrates , and they as little look to their unde officers ; and so , all wickednesse hath a free course . 3. because we finde wickednesse established then as by a law , and that opens all the fountains of hellish deeps , and makes a deluge of sin to drown men in . when wickednesse gets the throne , and mischeife is framed by a law ; then as it is verse 21. wo be to the souls of the righteous , and the blood of the innocent : honor virtutis praemium : honour should be the reward of virtue ; but when it is misplaced , and become the reward of villany , not virtue ; when prophanation of holy times , and things , shall be ushered in with his majesties declaration and book of sports : now he is scarce a good subject reputed , that is not a good dancer and sporter then . when roguish stage-players shall passe as his majesties servants , who dares hinder the actings of their wickednesse ? and will not people follow it faster then they can act ? yes , and it may be , out act them too ? yes surely . 4. because of the preists of the nation . it hath still been in all times like prince , like preist ; kings had their bishops , bishops their chaplains , chaplains their friends and acquaintance to cry up his sacred majesty , his blessed memory , and happy reigne : when if sifted . we shall not finde much truth in any of their assertions . ahab had his prophets crying goe up to ramoth gilead and prosper , when god neither commanded the going up , nor promised the prosperity . will it not promote ungodlinesse when the leaders of the people cause them to erre , and commend such bad examples to them ? like prince and like preist , and hos . 4. 9. like preist , like people . 5. people are mightily led by example , and no example so potent as that of great ones ; men affect to please them , hoping they may by their greatnesse do for them ; or fearing if they conforme not to them , it may prove their prejudice . regis ad exemplum totus componitur orbis , all the world is moulded by the example of their kings : what shoales of drunkards will wallow in their mire , and reele in your streets , when the prince loves bottels of wine ? good god! how will men stretch their wits to invent new oaths and curses , when the prince is a blasphemer : wickednesse seems to come off with a grace from these grandees ; and how punctually will gracelesse ones follow their perverse wayes ? 1. how much have sinful rulers to answer for , not onely their own sins , but other mens also ? how many sons of b●lial do they bring forth by their example , and multiply guiltinesse on their own accounts ? princes implead people for faction , sedition , tumults and riots , and not without cause : but may not people indite them for bad example , for setting the blurred coppies that they write after ? and may not princes blame themselves for making the people first wicked and then rebellious ? again see 2. examples move much , plus movent quam miracula , yea more then miracles . miracles are cause of present wonder ; but are soon forgotten ; examples are repeated and daily before us : example is a short way to good or evil : oh! then look about you , whoever you are , that are above others . magistrates , ministers , captains , parents and masters of families ; you of all others , should be burning and shining lights , holding out the word of truth in your godly conversation to your people and souldiers ; husbands , parents , masters , obseve your duty in your dignity , and so deport your s●lves , as your consorts , children , servants , may see their rule in your actions . 3. take notice ( people ) what great wickednesse is rooted and rivetted in you ; you could not take that impression from evil example without ( as you do ) if you had not a body of sin within : oh thank your naughty hearts , for being so soon tainted . satan comes to our saviour and findes nothing in him , joh. 14 ▪ 30. but in us he findes a strong party for him . indite your wicked , proud , passionate , uncleane , ungodly natures , for your forwardnesse , too too great forwardnesse to follow what is evil ; the theives within open to those without , and both ●ob and spoile . 4. lastly , how just is it that you suffer from princes , when you grow sinful from them ? can you be content to follow them in evil , and be discontented to receive evil from them ? little doe you know how your following hardens and encourageth them in sin ; they grow worse and worse , and you help to make them so : no wonder if you finde them bitter to you , when they finde you wicked against god. chap. xv. opens the eight position ; namely , that abuse of power and wickednesse of people , adapt to civil war , as appears . 1. in that pride in princes produceth pride in people . 2. pride introduceth luxury . 3 luxury poverty . 4. poverty discontent . 5. discontent meditation on their pressures . 6. that meditation an unwillingnesse to payments for publick service . 7. they forsake their trades . 8. they feare more then they feele . 9. incendiaries augment their feare . 10. these incendiaries have many followers . vse . you have heard of power abused , chap. 12. and how the sins of princes tend to break that power , chap. 13. and that when princes are wicked , people prove so also . let us now see all these joyned together in this eighth position . that abuse of power in princes , and wickednesse in people , adapt to civil war. rehoboams abuse of power caused the ten tribes to rend from him ; and the wickednesse of the benjamites caused the people of israel to war against them . 1. abuse of power sticks much upon some serious and godly spirits ; it did so on our worthies in that long parliameut : worthies i call them ; for truly they did worthily in their time : and we know how sensible they were of the supreame abused misled power , how oft they petitioned , how long they treated , and treated , waited and waited , and at last were forced to defend themselves : in which defence , god and their consciences , and we can testifie , how tenderly they proceeded , and how unwillingly they were drawn to act at last as they did . it will not stand with the wisdome of some men to see the laws ( which are the wisdome of our ancestors put forth with power and authority ) to see them i say , trampled upon , and foolish self-will exalted : the courage of others cannot brooke unjust commands over their persons and demands of their estates . some beleeve god hath invested them and theirs with a liberty which they cannot lightly part withall ; but are tyed to maintaine . others conceive they are betrusted with publicke interest , and therefore dare not but speake plainly , and act boldly . some feare they should offend , by ●infull silence and subjection . other feare they should be unfaithfull to those in power to see them abuse it , and not let them know it : all are sensible of power abused , would faine have abused power rectified ; but if to the abuse of power , there be added perversnesse , and supremacy of will , cease to wonder if you meet with a disposition to warr , yea the worse of warrs , a civil warre . these wise , couragious , conscientious men , are leading men , and have many followers ; their good affection to their countrey being so oft tryed and known , obliges their countryes hearts to them : how many have bin made wise by their wisdoms , and instructed by them in principles of power and state , which they never knew , and begin to be acquainted with the terriers and boundaryes of prerogative and liberty ? courage is not confin'd to leaders , but is that which is competible to those under command , who share in it as well as they that lead them . our great councell found that if they d●rst lead , they should not , nor did not , want followers , yea fighters too : i think never nation had such a parliament , nor parliament such souldiers . it was our happinesse , we had so many conscientious , as well as couragious men : and surely as courage , so conscience prevailed with many , yea exceeding many , both commanders and commanded : how glad were many poore , precious soules , to see those whom they had chosen , to make lawes for them , to endeavour to keepe a good couscience toward god and toward men , towards authority and those under it ! and sure it could not but rejoyce the hearts of those conscientious worthyes , to finde so many to love & pray for them night and day : let them looke to their conscience , in what they command ▪ for they still found a ready conscience in them to obey . how many dayes and nights too , have bin spent on one side in councell , on the other in fasting and prayer ! oh the frequent and fervent meetings and prayers , that we have had , and now reape the answers of ! what a mighty spirit of grace did god poure out on pastors and people , on captains and souldiers ; on counsels and congregations , that we may truely say , never such a praying parliament , a praying city , a praying army , and a praying people as we have had ; and all this occasioned by abuse of power . see the height of gods goodnesse , that can and doth bring light out of darknesse , sweetnesse out of bitternesse , and good out of evill : little did those then in power intend to draw forth such a spirit of prayer ; but though they intended evil , god turned it to good : but all this while we speak but of one party . nullū bellum utrinque justum . no war , & so no civil war can be just on both sides . it s the miserable fate of war , that besides all the misery of it , there is unavoidably iniquity cleaving to one side , or other . we have yet bin speaking of the better side ; but let us looke , and you will finde folly as well as wisdome , and wickednesie as well as conscience , nay more , and in more , to adapt to civill war : for pride in princes produceth pride in people : it inrageth their hearts , when they see they are not owned as brethren , but abused as slaves , 1 kings 12. 13. rehoboam answers the people roughly : and vers . 16. the people return as bad an answer , what portion have we in david ? and what inheritance in the son of jesse ? to your tents , o israel . how doe they grudge the unworthy flattering courtier , the ingrossing of their princes love , which they should share in , and not have all contracted and centred in a favorite ? how did their stomacke rise to see vile persons preferred , and their betters slighted , and laide aside ? pride introduceth luxury : when mens minds are high , then they thinke how to live high , in their dyet , apparrell , pleasures , recreations , entertainments : how wel might many live if their minds were suited to their state , a low minde , with a low state ! how happily do many live , that never live to see a hundred pound of their own together ! but when men aspire to be like those above them , when their state wil not bear it , it utterly breakes them . 3. luxury of people introduceth poverty : he that loveth pleasure , shall be a poor man ; and he that loveth wine and oyl , shall not be rich , prov. 21. 17. when men indulge their palates , gratifie their appetites , exceed in pleasures , gaming , apparrel ; poverty comes on them like an armed man. 4. poverty makes people discontented , and those most who have been rich , and have made themselves poor : now they think of what they had , but have not what they had , but spent , and spent unreasonably : now they would be glad of that which they profusely lavished out to releive their extreamity ; they cannot worke , and to beg they are ashamed ; and thus they pine and whine in discontent . 5. a discontented people meditate their pressurs beside their poverty ; and begin to think what hath been done by such as themselves in former times ; and what ? have they lost their english blood and spirits ? and shall they betray themselves and their posterity into slavery ? for so they call due obedience . no , no , never they ; it shall never be said so of them : and presently in this discontent conclude themselves strong enough in their multitude , how weak so ever other wayes . 6. all payments for publick use ( how necessary and reasonable so ever ) are decryed and op●osed : they conclude themselves oppressed , and not pittied ; burthened and not eased . 1 kings 12. 18. rehoboam sent adoram who was over the tribute , and they stoned him with stones that he died . new customes , impost , leavies , cesses , taxes , and excise , do much regret upon them ; and were it not for fear , would never be paid . those that appear or speak for these payments , they are strait way condemned as common adversaries of publick liberty , and friends to tyranny . 7. people grow lazie , and weary of their trades , and now cry , away , away with following their arts , callings , and occupations , which peace had trained them up to , and improved them in , and wherein god had blessed them , to maintaine themselves and their families : these they look upon now as poor and low wayes ; and determine that its better be marching , loytering , plundering abroad , then at home stitching , weaving , plowing , and such like . 8. they feele much want , and feare more ; and that drives them on to a despaire , and desperation to a sturdinesse of spirit , and crossnesse of resolution ; pr●stat perire semel quam quotidie : if the worst come to the worst , it s better to perish once then daily : things are bad now , and will be worse ; we may complaine , but we look for no redresse ; better die then starve , once then ever , speedily then lingringly . 9. there be many incendiaries to augment their feares : all ages and countries have bred such crafty ones , who love and live in troubled waters : now is their time to plot and plead , to tell those who are rich , that the state will pill and poll them , so as to leave them poor enough . they perswade poor ones , that they cannot be worse then they are ; they have nothing to lose , and they may gain something by changes ; alterations will make them rich ; they distil into some mens mindes , that government is but some mens policy to keep themselves in power , and others in feare ; and why may not they be as able to rule others , as others them ? 10. these incendiaries have many followers ; they meet with many that sucke in greedily their discourse , and are very credulous of their flattering whispers . how much do these beutifews work up their disciples to a rage ? and if they can highten that rage into a tumult , and tumult to a farther mischiefe , they think themselves gallant men , and they have acted their parts well enough . now ambitious men , who thought all this while that they have been unduely kept from honour , pirk up themselves , as having a season to rise and head a discontented multitude . now follows a use to princes , to people , to all. 1. to princes you are not strong in your power , but in the good use of it ; you are apt to cry out of the people that they are factious , seditious , mutinous , and it may be they are so ; but are you free ? are you guiltlesse ? have not you tempted them thereto by your unjust dealing ? pharoah complains of the israelites ; you are idle , you are idle ; but never eased their burdens . when people are stubborn , refractory , giddy , and disobedient toward you , may not you then recall your disobedience to christ , and injuries to them ? and conclude , god is just , though the people be wicked and unthankful ? no marvel if they fall short in obeying , when you exceed in commanding : what wonder if they pitty and seek to help themselves , when their shepherds do not pitty them ? you take it ill , and justly you may , that men speak evil of you , and your government , and you call it treason ; but withal examine , do not you lord it over them , with a sic volo , sic jubeo , volumus & mandamus ? we will and command ; and it may be with more will then reason ; do not you give them just cause to complaine ? 2. a word to the people ; you cry out of wars , cruel wars , the worst of wars , wars in our own bowels : our wives are husbandlesse , our children fatherlesse , our fathers childelesse , our houses desolate , our estate wasted ; trading decayes , but cesses increase ; we have spent so much blood , and yet no peace : we thought now and then , by this or that meanes , by parliament , council or army , we should have been settled ; but we finde we are far from it . oh! the times ! hard times , evil times , never worse ! but all this while , you forget that you have made them so . your wickednesse , unthankfulnesse , pride , luxury , have set the hearts of governours against you , and set you one against another . james tells us , jam. 4. 1. wars and fightings come from your lusts that war in your members . how much , how exceeding much better were it ( if you must be fighting ) to take up the ancient christian weapons , of prayer and teares , to implead and persecute your sins . now followes a word to all . admire with all admiration the riches of gods goodnesse ; that though those who have been in power have abused it , and themselves ; and those under power , have abused the powers they should be under , and their liberty too : that yet , yet , god in much mercy hath restrained so far the rage and actings of men , that we have not daily insurrections : and that although there have been armies formed in scotland , ireland , england , he hath subdued and scattered them ; and while i am now writing , behold many renewed and reboubled causes of admiration ; that though there have been ( i wish i could not say among the saints ) a froward , pettish , grumbling , discontented spirit , boyling over with unruly passions , and some breaking forth into horrid riots , as in salisbury : yet god hath scattered and suppressed them ; blessed , for ever blessed be his name . oh! that all , high and low , governours and governed , would follow after righteousness , and judgement ; that , that , would be the stability of their rule and peace ; fiat justitia ne ruat mundus : let justice run down like a streame , and righteousness like a mighty torrent ; then shall our peace be abundant , and our prosperity be increased : who ever lost by doing well , or gained by evil doing ? gaine is what remaines to a man , omni damno deducto , when all his loss is computed ; righteousness may suffer for the present , but it will greatly advantage in the end . chap. xvi . opens the ninth position , that civil vvars cause fatal turnes ; which appears in that 1. government is destroyed . 2. laws are not heard . 3. religion is slaine . 4. learning and trading are dead . 5. a rich people are made poor . 6. no safety to any . 7. plantations are nipt in the bud . 8. the victory is to be lamented . vses . concord and agreement is the health of a state ; and when a state is in health , their little , yea their least things grow , and grow prosperously : concordia parvae res cresunt ; their little number and learning , their little estate and traffick , yea their religion and good manners , all grow : but sedition is the sicknesse that infeebles their strength , so that no person in his place can well performe his duty ; it pines away their comfort , and convulsions them into an irregular motion : sedition doth so much ; i , but civil war is a sicknesse unto death , yea the death it selfe of a common-wealth . hence your ninth position . civil wars produce ruinous fatal turnes and changes . farewel all publick life , activity and comfort , when civil wars prevaile . a state may live and live gallantly in a war-faring condition , as in holland ; l , but it is the states of the vnited provinces ; their arrows must be tyed together among themselves , though headed to wound their adversaries . a kingdome divided against it selfe cannot stand . see this in these eight passages ensuing . 1. civil war destroyes government ; that which you heard was set up by christ , and so much for the good of the world , is here taken away . we may justly take up a bitter lamentation , to see the magistrate and officers of justice and peace to be despised . lam. 2. 6. in the indignation of his anger he hath despised the king : here , here , is that sad state of b●llum omnium contra omnes , a war of all against all ; as it s spoken of ishmael , gen. 16. 12. his hand against every man , and every mans hand against him ; so here : but most deplorable it is to see those who beare the sword of justice slighted , put down , abused . the honour of citizens and people , is collected into their magistrates , judges , and justices of the peace ; but here in civil wars , it is buried , laid in the dust . 2. equity and laws , are not heard in civil wars : those laws that guide men to their edification and peace , are not regarded . silent leges inter arma : the laws are silent when weapons speak . — barbarus hostis vt fera plus valeant legibus arma facit . the barbarous souldier makes weapons more prevaile then law : let the law speak never so much reason , peace and profit , yet they slight it : now will and lust is law , lawlesse law ! we pitty men in bedlam , in their frensy fits , deprived of reason , acting more like beasts then men : in civil wars , insaniunt omnes , all men are mad , cutting their own throats , slaying the life of all their comforts at once . laws are gods wisdome , found and held out by men for our good : but how little is god or man , their wisdome or our own good regarded here ? nothing but oppression and unjustice , pillaging and plundering is looked after . terras astraea reliquit . judgement is turned away backward , and justice standeth afar off ; for truth is fallen in the street , and equity cannot enter . 3. civil wars slayes religion and devotion : victa jacet pietas . you shall meet with oathes , cursing , raging , railing , but no prayer ; they fight and destroy , but call not upon god. — fugêre pudor , verumque , fidesque , in quorum subiere locum , fraudesque , dolique , insidiaeque , & vis , & amor sceleratus habendi . modesty , truth and faithfulnesse , are fled away , and cozenage and deceit are come in their place . let the faithful servants of christ cry aloud , and not spare ; tell them again and again of their sins and transgressions ; yet who believeth their report ? let me allude to that in lam. 2. 6. they violently take away the tabernacle , and destroy the places of the assembly , and cause the solemne feasts and sabbaths to be forgotten in sion , and no remembrance of any thing but of their abominations . 4. down fall learning and trading , which maintaine the glory of a nation : alas they are now quite dead . study of tongues and arts , philosophy , divinity , the secrets of nature , the mysteries of the gospel , are now laid aside . the methods of training up children to be serviceable in church or state , are undervalued . how extensive is this evil , that reacheth the child unborn , who hath cause to curse it , in that it shall want good education ? men now had rather have bare shops , then shops well furnished ; their shops empty , rather then full for an enemy : the husbandman will not plow , when he hath not hopes to reape ; or sow those feilds which he thinkes horse or foot will trample or eate up . — non ullus aratro dignus honor , squallent abductis arva colonis , et curvae rigidum falces conflantur in ensem . there is now no respect to the plough ; the feilds lie fallow , because the husbandmen are taken away , and crooked sickles are turned into cruel swords . merchants are now embargoed , they cannot receive their returns , because they are surprized by the way ; and they are unwilling to send forth , least they should adde to their surprizers . 5. civil wars make a rich people poor , and a strong people weake : divitiae sanguis reipublicae . riches are the blood of the common-wealth ; but these wars strick so in that veine , that the common-wealth even bleeds to death . trading being stopped , hinders the coming in of wealth ; and souldiers will take care to ease you of what you have : it s not any good cause , but money that many fight for . souldiers of fortune , or rather without fortune , would not care if both sides were beaten and undone ; so they might have to swill and pipe , to hunt and whore withal . mistake me not , i abhor to reflect on honest commanders or souldiers : i believe our nation can produce the most and best of them in the world ; and which is a wonder , souldiers being used to take away what is precious ; god hath engaged us to that rank of men for all the precious things we do enjoy : but yet we know all are not so ; and that many families can speak by sad experience . 6. no safety to any in war : nulla salus bello ; so much is that great law inverted , that now destructio populi suprema lex ; not the safety , but the destruction of the people , is the great law. their work and businesse is to slay and burne , pluck up and pull down , ruine and destroy . how many countries , towns , villages , families and persons , have we known desolate and without inhabitant ? how many stately edifices , the seats of noble families , have we seen levelled with the ground , and the owners know them no more ? behold the justice of an avenging god ; do not some of the members of the greatest family that was in our nation , wander like vagabonds , from one country to another , being burdensome where ever they become ? and enjoy nothing of all that their ancestors possessed , but possessed their wickednesse . how many of both sides complain that they are undone ; some by their enemies , others by their friends ? i know my selfe where a good gentleman suffered more in one night , by some of his own party , then some of his neighbours paid in some years cesses . 7. good plantations which are the children of the common-wealth , that swarme out from them and hive in a forreigne country , how are they nipt in the bud , by civil wars ? they are gone from you , but so as they cannot live well without you . methinks i hear those many thousands of precious souls in new england complaine , that they are forced to goe too like the natives , almost naked , and all because they cannot have cloaths from their friends , who were wont to send to their refreshment ; and now they here need what formerly they spared them . harke , harke , the cry of virginia , barbados and other places , who say ; god is good to us in giving us commodities , but we have no market for them ; your wars obstruct our returns . if you will not regard the cry among your selves , yet let the cry of many thousands of us , so many leagues off , ring a peale in your eares . oh for gods sake , for truth sake , for yonr enemies sake , agree agree : will you at once destroy your selves , and kill us at this distance ? the lord awaken your hearts , and soften them to a speedy setled composure . 8. lastly , even the victories of civil wars are much to be lamented . in other victories men use to ride in triumph ; but sad , sad is the triumph here ; whom have you overcome ? not strangers or forreigners , but your brethren ; such whom formerly you lived and rejoyced with , bought and sold with ; nay it may be fasted and prayed with ; and now these you have cut off . how little did the children of israel triumph judg. 21. 6 ? they repented them for benjamin their brother , and said , there is a tribe cut off from israel this day ; so true is that saying , in bellis civilibus nihil miserius quamipsa victoria . in civil wars nothing more miserable then the victory it selfe . 1. learne hence to admire the exceeding goodnesse of gods gracious providence , that we who have been so many years under such severe wars , are yet a nation ; after so many seiges , pitched battles , daily fightings and skirmishes , in one , in another county , nay almost in all counties of the nation : and in one nation after another ; in ireland , scotland and england , by sea and by land , that we are yet a live nation ; and a nation enjoying much more peace , plenty , and liberty too , i say more then other nations ; liberty of person , state , and which is most of all , of conscience : oh blessed , for ever blessed be our gracious god , that although we have had this woful division , as yet he hath not given us up to the desolation ; to a wilderness state as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , math. 12. 25. erect monuments of his mercy , and let your children know how great things god hath done in your dayes , for them and you . 2. consider how much you are engaged to those in present power , by whose care and counsel , as instruments in gods hand , it comes to passe that these wars break not forth again . we that live on the sea coast observe , that though the winde be laid , and the storme over , yet there is an unquietnesse in the waves for some time after a storme . god that rideth on the heavens for our help , and in his excellency on the skie , hath calmed our storme : yet alas ! how many spirits still boyle unduely ? how ready are men to renew another civil war ? and are we not beholding to their wisdome and power , that prevents such sad returns ? oh be still , be still ; let not god heare your murmurings , and repinings , and sad not those whom god makes means of your safety and preservation . 3. we should look on some inconveniences as eligible , when they be in a way to prevent what is fatally ruinous . t is true , excise is heavy , and taxes burdensome ; but is not civil war worse ? it s impossible to conceive the management of publick affairs without publick expense ; and is it not great weaknesse to grumble at that which is so just and necessary ? but it may be you complain you are over-cessed , dealt unequally withal ; suppose that ; but is that so bad as to have all taken , and nothing left you ? i , but this was not so in former times ; nay it is worse now , then it was then ; we grumbled at a little ship-money , at court and conduct-money ; alas that is but a flea-biting to what we feele now . but do you not feele enough ? but would you feele more ? who brought you into this condition ? had not your selves the greatest hand in it ? and will you complain for what your selves have brought on your selves ? it would refresh the hearts of those in place to finde you in such a condition of safety , as that these charges might be spared ; but till that time come , they should not be faithful to you , to take them off ; nor will you doe your selves right , except you beare them . 4. it should be far from us to begin , promote , or abet any civil war : it shews the highth of the wickednesse of our quarrelsome spirits , that rather then you will not be fighting , you will devour one another : saevis inter se convenit vrsis , feirce beares agree among themselves . far be it from you , to make or take up causes of breaches among your selves ; doubt not , you will finde more then enough abroad : why will you sad the heart of your friends , and rejoyce your enemies ? oh tell it not in gath , and publish it not in the streets of askalon , lest those that hate you hear it and rejoyce . surely the divisions of ruben cause great thoughts of heart . how good and pleasant were it for brethren to dwell together in unity ! that would be as the precious diffused oyntment , a refreshing dew , which hath a commanding blessing , yea life in it . what ? what evil have good and wholesome laws done you , that you take a course to break them ? is that the requital for all the provision and protection you have had by them ? will you pluck up your fences and lay your inclosures common ? magistrates , as well as ministers , are called shepherds , and both watch over you ; one for your spiritual , the other for your civil good : and will you damp and discourage them ? will you tempt them to fling off all ? or if they hold their charge , must it be with a burdened minde ? call to minde your religion , your religion : is that nothing to you ? can you think to have a religious being , when it s in dispute , whether you shall have a being or no ? can you finde your oratories in the campe ? or your christian , sweet christian meetings in their courts of guard ? will the swearing and cursing there , teach you to pray and praise ? can ambition , lust , impudence , coveteousnesse , luxury , revenge , cruelty , envy , violation of covenants , feare , sorrow , please you ? is not the voyce of your sweet singer of israel better then the roaring of canons , and beating of drums , and sounds of trumpets ? is not the still voyce of the bridegroome more pleasant , then arme , arme , horse , horse , away , away ▪ they come , they come ; fall on , fall on ? how do you like your thin markets and shops , and your ships to be laid up ? and the tidings that your vessels abroad came within sight of land , and yet were surprized , or sunk by the enemy , and so never came home ? should it not greive you to be made poor , to make your enemies rich ? that shops and ships , chests and bags , should be emptied for them that will never give you thanks ? but why do i mention these things ? what is estate to life , and the losse of your goods to the continual feare and sorrow that you were in night and day ? when you are at home , every knock at your door renews your fears , that others are come to take away that which the former company left . deare loving wives , have you forgot the feares you were in for your careful husbands ? parents ; surely you will remember your sorrows for your sons , of whose death you daily expected tidings ; and the feare for your daughters is not yet off : you feared least they should be abused to the lust of a wicked villaine . i should offer violence to your ingenuous resolutions to urge more arguments ; you are sufficiently instructed in the evil of these wars ; i onely beseech you to remember what you have seen and felt . and now , one word to you who are the saints of the most high : you have a god to goe unto , a throne of grace open ; he that is king of the world , and lord of peace and war , is your saviour : oh to your weapons , you prayers and teares , that peace and truth may be in your dayes , and in your childrens after you . oh let not your hearts be at a distance one from another , or from this praying work . beset the throne of grace , ring a peale of prayers in the eares of the almighty ; lay hold upon him , and wrastle with him , give him not over till you prevaile ; it s of great concernment what you come to him for ; it s his interest as well as yours ; it s not the good of some , but the good of all you come for . oh then make haste , make haste , prostrate your selves humbly before him ; for you will god accept , and your voyce will be pleasant , and your countenance comely before him . chap. xvii . handles the tenth position , that neighbour princes fall off from us , or come forth against us when we are imbroyled in civil wars : this is explained in shewing , 1. that god hath bounded all nations . 2. confederacy is needful for a nation . 3. it s of great concernment with whom you confederate . 4. islanders have more liberty therein then others . 5. we may break with our confederates . 6. they may breake from us . 7. they may be destroyed . 8. vve may break at home , though we have peace abroad . 9. our distractions tempt our confederates to fall from us . 10. and opportunes our enemies to invade upon us . vses . civil wars do not onely cause turnings , but overturnings , and of that which is nearest and dearest amongst us . it sets the father against the son , and son against the father , one brother and friend against another ; but that is not all , it extends likewise to incite neighbour nations against us ; and this leads us to consider the tenth position , that neighbour princes fall off from us , or come forth against us , when we are imbroyled in civil wars . we cannot open the many and wasting evils which attend civil wars ; one and not the least , is the unfaithfulnesse of neighbour nations : which that you may the better conceive , we shall thus explaine . 1. that god hath bounded and limited nations in their territories , as well as particular persons in their posses●ions . acts 17. 26. god who hath made of one blood all nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation . out of which place i observe four things . 1. that god makes nations of men as well as men ; that is , that he continueth so many families and persons together as make a nation . 2. hemakes them to dwell on the face of the earth ; that is , makes them to reside , work and continue in one place , and not to be shifting and wandring up and down : habitare est plus quam morari : to ●well is more then to stay in a place ; for it s to stay so as to lay forth a mans selfe in a setled constant way . 3. that he appoints their dwelling ; that is , that nation for this place , and another nation for another place , and a third nation for another place : this is plain from deut. 2. 5. meddle not with the children of esau ; for i will not give you of their land ; no not so much as a footbreath , because i have given mount seir unto esau for a possession . 4. god bounds their habitations ; hitherto they must come and no farther ; thus much they must have and no more . the children of israel must have so much and no more ; and the children of esau , so much and no more : and what israel hath , esau must not meddle with ; and what esau hath , israel must not meddle with : and thus one nation borders on another , and one island is neere another . 2. confederacy is as needful for a nation or kingdome , as for a family or person : vae soli : wo to him that is alone , is extendible to a nation ; wo to a nation that is alone . tyre and sidon was nourished by herods country , acts 12. 20. and therefore they conclude a peace with him . as in gods dealing with men , he hath given some of his gifts to all men ; all to none ; so in countries , god giveth to one that which another wanteth . thus spain hath wine and fruits ; england wool and cloth ; that so there may be mutnal intercourse between nation and nation . thus their was a league between solomon and hiram , 1 kings 5. 12. and between asa king of judah , and ben-hadad king of syria , 1 kings 15. 8 , 9. 3. it s of great concernment what , and with whom confederacy is concluded . judg. 2. 2. ye shall make no league with the inhabitants of this land ; ye shall throw down their altars : the psalmist gives the reason , psal . 106. 35. they were mingled among the heathen , and learned their works . god likes not league with idolaters ; and why should we ? but if wisdome and necessities of state urge a peace for a season ; yet why , oh why , should the subjects of this nation , while they are conversant about their lawful occasions , be liable to that bloody cursed inquisition ? they are hindred to declare what god hath taught them of his truth , and exposed to exceeding cruel dealing . it is one of the plots of antichrist to continue their subjects in superstitious darknesse , and to shut out all light they can . i am confident that god will pluck it down , although all the craft and interest of jesuites be put forth to maintain it . 4. islands have more liberty of choyce as to their confederates then they that live in a continent : they are immediately bounded by the sea , others by frontier towns. it may be god hath separated us in this island of great brit●aine from all the world , toto divisos orb● britannos , that so we of this nation might not be unduely fettered by confederacy , but act more freely for him . i finde in ●ambden that regnum angliae , regnum dei : the kingdome of england is called gods kingdome ; because none seeme to care for it but god. and doth god take care for us ? surely we should then care for him , and his interest , and we need not care or feare what men can do against us . 5. it s possible we may have cause to break with those with whom we have been confederate , as we did with scotland ; and this will produce great change . how neer were we and the scots in league ? we were brethren that covenanted , fasted , and prayed together , engaged and fought together : but if they will be our lords , which were our friends ; if they endeavonr to beare rule over our land , and consciences too ; and if we cannot bow down and let them tread upon us , they will then by an army seek to force it . wonder not if we endeavour to defend our selves ; and so break from them . 6. it s possible some may break unjustly from us , as our brethren of scotland did , and not they alone , but others also : the lord forgive our brethren of holland , and lay not their unkinde dealing to their charge . they gained mnch by our losses ; many of our ships which should have come to our ports , were consigned to theirs : but this contents them not , they thought to have been our masters . i shall never forget their vaunting appearance in dover road ; and withal gods goodnesse in lowing and scattering of them then and there . 7. those with whom you are in league may be devoured by their adversaries , and then so much of your hedge is broken . i wish our friends so well , that i would never have them fall out among themselves , and so make themselves a prey to their adversaries : but such a thing may be ; and if it should , would it not produce new counsels and actions , new turnes and changes among us ? 8. it s possible notwithstanding all your unitings and leagues abroad , you may be disjoynt at home . we had peace with france , spain , and holland , when we had war in england : and how little could their interposition effect our agreement ? nay our union remotely did occasion our dissention , while those in power plotted to be like those with whom they were in league , to be as absolute over us , as they over their subjects : did not their actings to this end produce their tyranny , and our misery ? little may we expect 〈◊〉 strangers , when we are not wise for our own good : is peace good abroad ? and is it not better at home ? and yet how little had we of that better peace ? 9. this distraction tempts your friends to shake you off : nullus ad amissas ibit amicus opes : when wealth is gone , friends are gone too . now danger is at the door of our neighbours , damnum immane . they think it possible a prevailing party among us may turne against them , and it concerns them to look to that ; how ever it brings them to a neutrality , and that increaseth and lengtheneth our divisions , as we found in the temper of the dutch , before the last war and peace . there is not onely danger likely , but there is lucrum cessans , a stop of the hope of gain : our neighbours rightly judge , that they can expect little help from us , so long as our troubles among our selves continue : our own condition gives us so full an imployment for our selves , that we cannot attend their interest and their good . 10. lastly , it opportunes your confederates to become your enemies : accipe dum dolet , take your fee while the patient is sick , is the physitians maxime ; it will come shorter and more heavily afterward . simeon and levi came on the sechem●es when they were sore ; and when you are weak , your confederates will strengthen themselves ; they hope for a party within you , when you fall out among your selves ; they expect not onely your weakenesse , but their own strength by it : divide et impera ; your divisions will make them reigne . me thinks i heare them cry , on , on , take , persue , for they are divided ; and sometimes god gives one nation a commission against another , isa . 7. 18. i will hisse for the flie of egypt , and for the bee that is in the land of assyria . god can as easily destroy a nation as a person ; he needs but hisse , and the flie and the bee come . god may have a controversie against you , and plead it out with you by your enemies . peace and war are not made so much on earth by kin●s and councils , as by god in heaven . 1. let us see how little hope or help there is in men . you associate with neighbour nations , and expect help and friendship from them ; but no sooner are we fallen out among our selves , but they keep at a distance from us : send to them , and you shall have crafty , dilatory answers ; the truth is , they are waiting which party will get the better , that ( if they joyne with any ) they may joyne with the strongest side . it may be you expect men , or money , or ammunition from them ; but a few faire words is the most you shall get . these prove like jobs friends , like winter brooks , or land floods , job 6. 15. which overflow when you have no need ; but when the time waxeth warms they vanish : when its hot , they are consumed out of their place . thus much rabshekah could tell , isa . 36. 6. egypt was a broken staffe , and a reed , which if a man leane on , will run into his hand : and the lord himselfe saith , isa . 30. 3. the strength of pharoah shall be your shame , and the trust in the shadow of egypt your confusion ; and this we finde verified , v. 5. they were all ashamed of a people that could not profit , nor be an help , but be a shame , and also a reproach . 2. see what wickednesse is incident to nations , as well as to particular persons ; to wit , to prey upon you when you are in misery , and to raise themselves out of your ruines . job . 6. 14. to him that is afflicted pitty should be shewed from his friend : and is not the same pitty due much more to an afflicted nation , from the friends and confederates thereof ? i but , men have forsaken the feare of the almighty . did men consider what notice god takes , how those whom he afflicts are dealt withal , they durst not serve themselves on them ; they durst not be like flesh-flies sucking the blood of their neighbours . zach. 1. 15. is a notable place to this purpose : i am sore displeased with the heathen that be at ease ; for i was but a little displeased , and they helped forward the affliction . deut. 25. 17 , 18. the prophet moses bids israel , remember what amaleke did to thee by the way , when ye were come forth out of egypt , how he met thee by the way , and smote the hindmost of thee , even all that were feeble behind thee ; when thou wast faint and weary , and feared not god. i wish some amongst our deare brethren of holland , ( to whom i have been engaged , and whom i really love and honour ) would consider , whether something of the spirit of tyrus ( who parallels them most of any nation in scripture ) be not , or hath not been found among some of them . isa . 23. 18. their merchants are princes , and their traffiquers the honourable of the earth : consider i say , whether some of tyrus spirit have not stirrid too much in some amongst you : of whom it s said , ezek. 26. 2. tyrus hath said against jerusalem , ah she is broken that was the gates of the people : fracta est vrbs portis populosissima ; she is turned unto me ; her trade and traffique shall come to me ; i shall be replenished now she is laid waste . 3. take hence a fresh argument against your civil war , in that it blasteth all the help , comfort , counsel which you expect from your friends and allies . you shall by those wars be left alone , to wrestle and tug it out with your own misery . it is a sad complaint we read of , psal . 38. 11. my lovers and my friends stand aloofe from my sore , and my kinsman stand afar off . i would faine perswade my selfe we have smarted so much , and have not onely been scorched , but burnt in the fire , that we shall for ever dread it : but how is it that we heare , see , and experience the rising of rage , and the undue heart-boyling almost everywhere , in every man ! will you bare your selves for your neighbours lashes ? will you invite them to your own ruine ? will you gratifie a malicious spirit in them ? look into france , how nigh was the conclusion of peace between them and us ? and hath not hopes of divisions interrupted it ? oh! at length , unite your hearts , hands , persons and prayers , that your neighbour nations may be glad to sue for , and continue agreement with you . 4. learne hence that it is a curious work to manage publick affairs in time of civil war. they have many knotty , intricate occasions at home , and they must look narrowly unto them ; but withal they must look abroad too ; prevention of trouble from them abroad is as well to be minded , as easing of it at home . a desperate adversary will not sticke to call in any to their assistance : and rather then they will not obtain their revengful ends , they will invite and wellcome one to destroy you , although themselves sinke in that destruction . had not they need of wisdome to close with some that they may do good to the publick , and with others that they may doe no harme ? to confirme peace with some , to break it with others ? all nations imploy their wisest heads in their greatest transactions ; and i know none greater then what presents in civil distractions , which call for the strength of wisdome . 5. lastly , fall down before the glorious and gracious god , admire and adore him for his providences and protections over you . behold he hath busied the neighbour princes at home , so that they could not intend to fall on you . god set france against spain , and spain against france , that neither of them might be against england : neither france nor spain intended to contribute to your welfare . we are not ignorant how little good will they beare us , and how they would rejoyce at our haltings : and should not we blesse god who hath preserved us , and walke in the feare of the lord because of these adversaries ? chap. xviii . opens the eleventh position , viz. hard dealings of neighbour nations produce forreigne vvars , which arise 1. from the pride and lust of the ruling men in neighbour nations . 2. from their desire to be great alone . 3. they draw many followers after them . 4. they reckon our distractions their season . 5. those who are hardly dealt withal , are very sensible of such dealing . 6. resolve to deale with others , as they thought to have dealt with them . vses . evils come on us as jobs messengers ; the first had scarce spake , but the second came , and so the third : or like circles in the water , after a stone is thrown into it ; they come one upon another . it is a sad evil to have wars at home , and its an addition to that evil to have them abroad too ; yet this hath been our condition which the eleventh position will unfold . vnkind and unjust dealings of neighbour nations toward a people harraced by civil war , produce forreigne war. it was so of old between israel and amaleke exod. 17. 8. when israel were falling out among themselves , chiding at massah and meribah , then came amaleke and fought with israel . now a long time after this , it s one of the prime workes that the first king of israel must fall upon ; and he is commissionated from heaven to it , namely to fight with amalek , 1 sam. 15. 3. i remember what amalek did to israel , how he laid waite for him in the way when he came up from egypt . now goe and smite amalek , and utterly dest●oy all that they have . we of this nation were coming out of egypt civil and spiritual ; we wanted not those who dealt unkindly with us then ; and what followed but a bloody forreigne war ? to give you an account of this , observe . 1. the pride and lust of some ruling men caused those unkind and unjust dealings . when great men are led aside by sqint-eyedaims , and corrupt hopes of advantage ; when they are unduely biassed by their marriage , alliance , and corrupt interest , it layes a foundation of suffering for their neighbours . some ruling men of neighbour nations would be great , and they care not how , although war involves all persons , persons of all rankes , and conditions , into the evil and sufferings of it ; yet the beginnings of it are from a few persons , and those the greatest , but not alway the best . they conjecture and contrive great , and it may be , wicked things for themselves ; and others must act them : they would be higher , or greater ; and to make way for that , others must fall and sinke . 2. those who are great , are desirous to be so alone : they are loth others should rise up to greatnesse by them ; liberty is sweet to them , but they would have others continue in their chains . holland knows the good and sweet of liberty ; but if england aspire to that condition , her great ones there will be angry . excuse my seeming uncharitable thought , if i feare a spirit of envy or malice reigned too much among forreigne powers , together with a politick feare that we might grow too great for them . pharoah feared the multiplying of israel , least they should fight against them , exod. 7. 10. malice is the worst of passions , and war the worst of conditions ; and surely the one proceeds from the other ; private quarrels from the malice of low ones ; but the malice of great ones riseth up to a war. 3. these great ( though evil ) leaders soon obtain many followers . they pretend the good of many , and many are deceived by them ; what with feare and flattery , they engage all under them ; and what was in a few heads before , lies upon many hands now . the followers now speak the language of their first movers ; on , on , the day is ours ; we are strong , and they are weak ; advance , advance , they will retreate ; what sometime hamor said , gen. 35. 23. shall not their cattle & their substance , and every beast of theirs be ours ? so , shall not their ships , their merchandize , their trading be ours ? and thus they are driven on , and it may be to their own ruine . d●lirant reges , plectuntur achivi . rulers mistake , and the people suffer for it : but now both joyne together , rulers and ruled expresse the same language ; down with them , down with them , even to the ground : let us divert their trade , surprize their merchants , stop their goings out and returns , and in the end we shall have their habitations in possession . 4. they conclude that they have a fit season for their rage to break forth in : they would not thus imbarke , but that they think they have a faire winde : they call to minde , that many among us are made desolate , and they can do nothing ; many are sullen , and they will do no more then they are forced unto ; many would act but cannot , many can , but will not . some are afraid among us ( say they ) and they will act but little , others are desperate , and they will act too much . in fine , they reckon we are all disorderly , and people broken , whose foundations are destroyed ; whereupon they hearten one another , sit no longer still , up and be doing , up and be fighting , and you shall prevaile . 5. a people under pressures , though they cannot at present help themselves ; yet are exceeding sensible of hard usage . god and good men are mindful of what is acted to those who are in low estate ; they meditate what kindnesse they have done , and what unkindnesse they receive ; what good turns they have done them , which were never requited ; and what wrongs they have received , which they never deserved . it makes them recall the time when their now enemies were low enough , and then they were releived by our help . now we that helped are low , and those who were helped by us presse us down lower . oh ingratitude ! there is sure a god in heaven that will do right , and we waite his time ; yea he is and hath been gracious . 6. those who have been pressed , resolve ( if ever they recover ) to do to them , what they intended to others . we are not so dead and buried , but we hope to rise again ; and then expect your own measure , full , heaped , pressed down , and running over . you would have destroyed us if you could ; can you think it too much if we have your thoughts ? nay , you were not a long while changed in your minde ; can you think it unreasonable for us to defend our selves ? judg. 8. 6. the princes of succoth would not give bread unto gideon's army ; but what answer makes he verse 7 ? when the lord hath delivered zeba and zalmunna into my hand , i will teare your flesh with the thornes of the wildernesse . it is foretold to to be the complexion of the last times , luke 21. 9. ye shall heare of wars , and commotions ; nation shall rise against nation , and kingdome against kingdome , which we have seen verified in our times . 1. doth unjust dealing of nations , &c. behold here the spreading nature of sin , it infects nations as well as particular persons , it mingles with state affairs , yea the concernments of many states , and perplexeth them all . sin is as extensive in the sorrow it brings , as in the defilement : national sin and injustice brings in national war ; and that is plague enough . 2. one and the same nation may be liable to trouble upon trouble , as well as a particular person . the position tells us of forreigne as well as civil wars , and one following the other , on the same people . a people harrased with civil war , and not free from forreigne : how humble should nations be who are thus at gods mercy ? how great is that god that hath treasures of vengeance to spend upon nations , as well as upon particular persons . ? if our civil wars purge us not , reforme us not , occasion not our return to god ; he can follow it with a forreigne war ; and when we think our war at home is past , and cry peace , peace , suddainly he can send an alarum of war from a neigbour nation . oh that men would learne to feare the lord for his greatnesse , and stand in awe of his judgements . 3. learne here that forreigne war is an appeale to god ; nay all war is no lesse in its nature ; we are not fit judges , for we are parties ; nor are our neighbours fit judges , for they are parties as well as we . our warfare is the strong pleading of the cause on both sides ; the deciding of the cause , by being conquerers or conquered , is onely in gods hand : how serious should men be in matters of war , when god is thus appealed unto in it ? 4. i cannot but here minde you of gods fatherly goodnesse . it was his goodnesse as you heard to keep us a people alive in our civil war ; and it is no lesse his goodnesse that after our civil war , when we were weake and tired , and then had forreigne war fall upon us , that that did not utterly ruine and destroy us . praise the lord oh my soul , and forget not all his benefits , who redeemeth thy life from destruction , psal . 103. 24. chap. xix . concludes with pos . 12. that christ will deale severely with the rulers of the earth , 1. because they are in covenant with their people . 2. that christ may appeare no respecter of persons . 3. that his wisdome may out shine their king-craft . 4. that satan may be overcome in the world. vses . civil and forreigne wars have brought us to a low estate , pressed us very sore , we cannot help our selves , and others will not help us ; a world of iniquity and misery is incumbent on us by our wars at home and abroad , and the hand of the rulers of the earth hath been deep in all this ; is there none to look after them ? yes sure ; consult with the last position and that will tell you . jesus christ will deale in severity with the rulers of the earth . 1 chron. 16. 21 , 22. he suffered none to doe his people wrong , but reproved kings for their sakes . psal . 76. 11 , 12. he looseth their loynes , and strickes them thorow , cuts off their spirits and casts contempt on princes . job . 12. 21. he profanes their glory , and spoiles all their excellency , and layes their honour in the dust . isa . 20. 23. he bringeth the princes to nothing , he maketh the judges of the earth as vanity : they seemed the most stable beings on earth , having all that flesh and blood could contribute to maintaine them , but he brings them to nothing . isa . 3. 14. the lord will enter into judgement with the ancient of his people , and the princes thereof ; for ye have eaten up the vineyard , the spoile of the poor is in your houses . jer. 34. 21. zedechiah king of judah , and the princes , will i give into the hands of their enemies , and into the hand of them that shall seeke their life , and into the hand of the king of babylons army . isa . 41. 25. i have raised one from the north , and he shall come upon princes , as upon morter , and as the potter treadeth clay . rev. 19. 17 , 18. the fowles of heaven are gathered unto the supper of the great god , that they may eate the flesh of kings , and the flesh of captains . this his dealing manifesteth him to be king of the world , and the author of the great turns and changes here beneath . dan. 2. 20 , 21. blessed be the name of god for ever , for wisdome and counsel are his , and he changeth the times , and the seasons ; he removeth kings , and setteth up kings . see the reasons for this dealing of christ . 1. kings are in covenant with their people , and their great trustees . 2 kings 11. 17. jehoiadah made a covenant with the king and the people : but how little they keep their covenants , experience sadly tells us . they covenant to maintaine wholesome laws , and the just rights and liberties of the subject ; but how little are either regarded by them afterward ? they covenant to make the safety of the people , and not the fulfilling of their wills the greatest law ; but how little is that minded ? when the least income of their interest shall indanger publick good , when they are in competition . now jesus christ he is the amen , the true and faithful witnesse , and hates all unfaithfulnesse ; they think they may play fast and loose ; they see none to put their bonds in suite ; i , but christ in that case , will enter an action against them , and cast them , and make them pay all costs and charges . 2. now in this his severe dealing with earthly rulers , christ appears no respecter of persons . job . 39. 14. he accepteth not the persons of princes , nor regardeth the rich more then the poor : he is as exact in government , as he is in teaching . luke 20. 21. thou teachest rightly , and acceptest no mans person : and 1 pet. 1. 17. he judgeth every man according to his works , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without respect of persons . he values not those gingles and trappings of power , greatnesse , and honour : righteousnesse with him shall be owned in the least and lowest ; but wickednesse shall not be spared in the greatest . 3. by this dealing christ makes his wisdome to out-shine their king-craft and carnal policy . isa . 11. 2. the spirit of wisdome , understanding , and counsel rests on christ ; not onely is in him , but in him as the proper place of them , they rest in him . rulers have all the advantage of breeding , and example to make them subtile , they have all that the strongest wits can present them with : their interest makes them serious , their malice quick-sighted , and their experience setled in their way : this is their businesse , they make it their ●●rke to mind and follow it . psal . 2. 2. ●he kings of the earth set themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●●unt , simul faciunt stare , they make it stand together . vires omnes & studia & conatus conferunt in dominum , saith vatablus . they employ all their forces , studies , and endeavours , against the lord : the people , they rage and imagine a vaine thing ; they are led by passion , and phantasie , which things are soon gone ; but your kings and princes proceed more sollidly ; the rulers take counsel together , but for all this solid working , you know what follows , verse 4. he that sitteth in the heavens shall laugh , the lord shall have them in derision . 4. christ is to overcome satan in his own territories ( as he counts them ) not onely shall christ overcome him in spiritual regiment , over the souls and consciences of men ; but christ must drive him out of the world also , out of his hold in the earth . rev. 11. 15. the kingdomes of this world are become the kingdoms of our lord and his christ , and he shall reigne for ever and ever . satan in 2 cor. 4. 4. is stiled the god of this world ; but christ must ungod him . 1 cor. 15. 24 , 25. he must put down all rule and authority and power : and surely satans rule shall not stand , but he will pull it down . 1. read the sinfullnesse of kings , through christ his severity : surely they must be out of measure sinful whom christ thus brings his wheele upon . god knows , i am no enemy to governours , nor governments , nor to that by way of a king ; yet i think kings are and have been the worst rank of men in the world. read your own chronicles , and you will finde you may write all your good kings in a small ring . corruptio optimi pessima : the corruption of the best , is worst ; kings should be best , and they have the best of power , pleasure and revenues ; but how wofully is all corrupted ? and so much christ his dealing with them tells you , and you should learne it thence . 2. see the impartial and unspotted holinesse and righteousnesse of jesus christ : he will not spare sin where ever he finds it ; he hath vials full of wrath to pour out , when they fill up their measures of sin : when they ripen their sins to the harvest , he will command his angel to put in the sickle . christ can suffer them in their wickednesse , and yet have no defilement to himselfe : laesa patientia fit furor . patience abused turns into rage ; he will abundantly recompence his patience and longsuffering with the amazing strictness of his just proceedings ! 3. see what to expect , and to what to refer the providences of our present age . is it not a shaking thought to recal how the talest cedar that grew amongst us , who was greene and spread his branches far , is felled to the ground : the greatest family among us laid waste , and the posterity that expected succession , into the riches and honours of their fore-fathers , are little better then noble vagabounds ? i meddle not with the proceedings in that case , but sure i am , in all god is just . god hath begun in england , but he will not end there . i dare not presume to set down times , measures , meanes , and modes of things , which the father hath reserved in his own hand ; onely this i say , waite but a while , and it may be you shall see the incestuous house of austria , the emperour , king of spain , france , and the rest of the ten kings of europe , which have given their power to the beast , to come tumbling down ; and if they fall , surely many more will fall with them ; their creatures , and their followers , their courtiers , and their flatterers cannot stand , but must come down , and with them many more . i perswade my selfe , that those whom god hath set now in power over us do seriously weigh , what christ hath done and will do , how he is yesterday and to day , the same for ever , for ever ; just and jealous against all wickednesse and ungodlinesse , and that this doth and will work upon their hearts , and cause them to be humble before god , and much in prayer ; to be watchful over themselves and theirs , and others , and to study to do the work of christ put into their hands , not negligently , but faithfully , not to please men , but christ . chap. xx. concludes with shewing , how the twelve positions formerly handled instruct us in our turns and changes . we have opened twelve positions , and divers things in them . i shall conclude with a very breife instruction , teaching us what we may learne from every one of those positions concerning our present turns . pos . 1. all power is in christ ; power to raise or depresse kingdomes and nations as well as particular persons ; and its little lesse then blasphemy to exclude him from our turns : if they be for good , he is the author and preserver of them . if we have plenty after scarcity , liberty after bondage , peace after war : oh thank him , him i say for those blessed changes : but what if we experience the contrary , darknesse instead of light , feare instead of safety , evil instead of good ▪ yet in these evils christ is to be owned . isa . 45. 7. i forme light and create darknesse , i make peace and create evil , i the lord do all these things : and amos 3. 6. shall there be evil in the city and i the lord have not done it ? christ then hath his work in city or national good or evil . pos . 2. all the kings of the earth reigne by christ . kings are the greatest persons of the earth , and cause the greatest turns and changes , either to good or evil . how is our feare and sorrow turned into hope and joy , when righteous men are exalted to government ? and what mourning when wicked ones ? prov. 29. 2. how much of the increase of wickednesse is abated , by their power , care , and example ? and what great cause have saints to blesse god , when he makes rulers nursing fathers , and to rule for him as they rule by him ? pos . 3. government is set up for the good of the world , and nothing causeth more considerable changes then that doth : it reduceth lawlesse ones to a rule ; ruleth and boundeth excessive desires and actions ; brings in trade and wealth , improvement of creatures , and increase of peace . pos . 4. government in the frame of it is apt to change , and doth not that reach us ? government is a comprehensive word , relating to princes and people ; and so all change when governments change ; laws , places , offices , rewards , times , and persons , all change . pos . 5. kings and princes have abused their power ; that is a sad change , a change of what should be best , to worst , of power to abuse of it : of kings to tyrants , of princes to oppressors . pos . 6. sins of princes tend to break their power . here is change upon change : change of manners by sin , and change of wholnesse and soundnesse to a breach . power cannot break but many things break with it , and many things cannot break but it makes great alteration pos . 7. princes being wicked , people grow wicked too ; a woful change indeed , and much to be lamented ; princes that should rule , become slaves , and that to the worst of masters , their own lusts ; people that should be under command , to become unruly , and unruly by them that should better order them . pos . 8. abuse of power and wickednesse of people adapt to civil war. those in power complain of the people , and the people of them in power ; and we have just cause to complaine of both . it s a sad case , that turnes the soul to a wearinesse of the good it doth possesse , and to a loathing its own peace . pos . 9. civil wars cause fatal turnes . they turne , and overturne ; all turnes are in the bowels of that one : our many years sad experience hath taught us ; we were full , but soon emptied , we were high , but brought low ; we were in safety , but soon rapt into feare . oh that our hearts might turne after all these turnes upon us . pos . 10. we fall out one with another , and our neighbours fall out with us both . how do they laugh at us , and seek to raise themselves out of our ruines ? is it not hard when those you thought would help you , at best are neuters , stand still and look on ? truly , we may thank our selves , for putting them on that temptation . had we kept together , pos . 11. they would have been as formerly : but now they are in armes , their war-ships rigged and manned , and now the seas must be as bloody by a forreigne war , as our land had been by a civil : dreadful turns and changes when both land and sea are bloody ; and surely christ pos . 12. will inquire after all that blood , whose blood , how much blood , for what cause , by whom , in what manner , and when it was shed . the judge of all shall appeare in his righteous judgement , and then wo be to the wicked , crafty , cruel , great ones of the world. chap. xxi . shews the turns that befal nations from the consideration and working of christ as king of saints , in 12. sections . 1. jesus christ is king of saints . 2. he hath this honour upon his sufferings . 3. he puts forth his power as king of the world for his saints , over whom he is king in a special manner . 4. he must have more visible glory in this world. 5. all governments will prove bitter , that christ may be embraced as sweet . 6. christ pours out a mighty spirit of prayer on his people , which he will answer . 7. he shall have a willing people in the day of his power . 8. some of the kings shall be among that willing people . 9. christ having great works to do , will notably stir up the spirits of princes and people . 10. the great work of the last dayes shall be to exalt holinesse and righteousnesse . 11. saints shall have conquests over their adversaries . 12. these turns shall be by degrees . we have seen christ on the throne , and the world under his feet , and what he works as being lord paramount of the earth : let us now raise our thoughts and hearts unto a farther consideration , and behold the turns of the world from christ , as king of saints ; and that your thoughts may be more collected , i shall represent you in this chap. with twelve sections . sect. i. jesus christ is king of saints , as well as king of the world. god the father glories in this , that he hath set him his king upon his holy hill , psal . 2. 6. let the kings set against him , and seek to break his cords ; all their power and malice cannot in the least unsetle him . psal . 110. 4. he sweares and will not repent . god the father is fully satisfied in the great glory put on christ , so as he will never have a recoyling thought concerning it . it s the blessed burden of the song of moses and the lamb , rev. 15. 3. just and true are thy ways oh thou king of saints . and let wise and holy daniel tell you what work this makes , dan. 2. 44. his kingdome shall break in pieces and consume all these kingdomes , and it shall be for ever . sect. ii. jesus christ hath this high honour of being king of saints upon his sufferings . the 22. psalm is a psalm of christ and his sufferings , as appears from v. 1. to 22. the meek shall eate and be satisfied , and the kingdoms of the nations shall worship ; yea the fat ones upon earth , v. 25. shall eate and worship : and the ground you have , v. 28. the kingdome is the lords , and he is governour among the nations . phil. 2. 7 , 8 , 9. he made himselfe of no reputation ( though he were in the forme of god ) yet , he took on him the forme of a servant ; thus he humbled himselfe , but god highly exalted him : and upon this follows , a name above every name , the bowing of every knee to him , and the confession of every tongue , that he is lord. it is a proper honour due unto him from these his sufferings , that is , such an honour as had not accrewed to him if he had not suffered . jesus christ had experience of many turnes in his sufferings ; now his glory shall correspond with his sufferings , and not be in one straine or streame , but in diverse turnes and alterations . sect. iii. jesus christ puts forth his power he hath as king of the nations , for his people to whom he is king of saints . 1 chron. 16. 20 , 21. when they went from nation to nation , from one kingdome to another people ; he suffered no man to do them wrong , yea he reproved kings for their sakes . he must be king of the world , that he may be their king , that in their wanderings he might help them ; and if kings oppose them , he as king of kings will reprove them . rev. 12. 16. the earth helps the woman : the world helps the church . christ makes the goths and vandales break the arrian faction , by which the dragon sought to carry away the church . isa . 43. 14. thus saith the lord your redeemer , for your sakes i have sent to babylon , and have brought down all their nobles . jehovah , considered as the redeemer , and holy one of israel , puts forth his power as he is king of nations , and makes it subservient to that power he hath as he is the redeemer of his people . he sends to babylon and brings down all their nobles : there he appears king of kings , but it s for their sakes , for israels sake : there he appears the holy one , and their redeemer , the redeemer of his holy ones . sect. iv. jesus christ shall have more visible glory in this world then ever hitherto he hath had , the glory of this relation , of being king of saints . his subjects appeare in this world as saints ; they here shine as lights in a dark world , and the world hates them because they are saints , holy ones ; because by their holinesse they convince and condemn the world : and do they appeare for christ , and will not christ appeare for them ? they appeare for him visibly upon earth before men ; and christ will take to himselfe his great power ; and dan. 7. 22. time shall come when the saints shall possesse the kingdome . he had a government over israel , so as he had not over other nations , and the nations knew it . exod. 14. 25. let us flee ( say the egyptians ) from the face of israel , for the lord fighteth for them . deut. 32. 31. their rock is not as our rock , even our enemies themselves being judges : and surely christ shall again appeare to have the government of saints , and saints shall know it more , and their enemies too , when he shall be revealed from heaven to take vengeance on them that know not god : and 2 thes . 1. 10. shall come to be glorified in his saints , and admired in all them that believe . thus rev. 15. when christ sends his last plagues , in which are filled up the the wrath of god on his churches enemies , then is christ honoured , v. 3. as king of saints . sect. v. bitternesse doth and shall mingle with all governments among all nations , that so christs government may be rendred sweet . look on governments by single persons , or by councils , in kingdomes or in common-wealths ; look on this or that form of government whatsoever it be , you will finde so much weaknesse and wickednesse , so much corruption , self-seeking , and undue exaltation of themselves breaking forth , as that men will be weary of it . to maintaine their pride , you will finde men apt to oppresse ; to maintaine their oppression , you will finde them dextrous either to straine or new coyne laws ; and so far from removing heavy burdens , that they will lay more on . observe , observe narrowly , and you will meet with such undue biassings in them that rule , to their friends , kindred , relations and interests , that due deserving worth cannot mount to preferment : look on the right or left hand , you will finde no helper : oh how wellcome will christ be in such a conjunction of affairs ? when he was to be borne into the world , he stay'd till men had made void his law , till the pharisees by their glosses and traditions had made the word of god of no effect : and when he shall come to take the kingdome to himselfe , is shall be when men have corrupted , and so inbittered all rule and government . israel must be under hard task-masters that make them serve with rigour , before moses and aaron can be hearkned unto . rev. 17. 13 , 14. the ten hornes , that is , the ten kings of europe , give their power and strength to the beast , and make war with the lamb ; that is the condition of governours before christ come : but the lamb shall come and overcome them , for he is king of kings , and lord of lords , and they that are with him , as called , and chosen , and faithful . sect. vi. christ pours out on his people a mighty spirit of prayer which he in his government as king of saints , returns a full answer to . the prayers of saints are christ his spirit breathing in si●hts and groanes , and making a voyce of supplication . now surely he understands his own voyce in them , and will heare his own spirit : when god rejected saul , samuel is commanded not to pray for him , 1 sam. 16. 10. it s a sad thing , when those in authority fall out of saints prayers , or when saints pray against them , not for them . 1 tim. 2. 2. we must pray for kings , and all that be in authority ; and surely it is fatal and ominous when gods people justly indite princes , and plead as ananias against saul , act. 9. 13. lord , i have heard by many of this man , how much evil he hath done to thy saints . when the soules under the altar cry , rev. 6. 10. then v. 12. behold a great earthquake : little do you conceive what great changes saints prayers make . rev. 5. 8. the four living creatures , and the four and twenty elders , which is the resemblance of a gospel-church ; the four living creatures representing the officers , and the four and twenty elders the brethren of the congregation : now these are said , to have golden vials full of odors , which are the prayers of saints . now these via●● of prayers fill the vials of wrath , rev. 15. 1. god assumes it as his high prerogative to break the arrows that flie , and wound afar off ; to break the sheild that should defend , the sword that wounds neer at hand : he breaks arrows , sheild , sword , battle , all ; but where ? it s in salem , in sion , where judah knew god , and israel greatened his name ; it s there , there , where his people cry to him , psal . 76. 3. sect. vii . jesus christ shall have a willing people in the day of his power , psal . 110. 3. oh! strange what a turne will that be : oh how backward are men now , and to nothing more backward then to holinesse , and holy things , when they come forth in their beauty . i , but jesus christ shall have the day of it , and it shall be the day of his power , the day wherein his power shall be gloriously manifested , and subjected unto . isa . 49. 19 , 20 , 21. the land shall be too narrow , by reason of the inhabitants . the children shall say , the place is too straite for us : give place to us , that we may dwell ; yea the church shall say in regard of the numerous addition of members : who hath begotten me these ? seeing i have lost my children , who hath brought up these ? behold i was left alone . that is a remarkable prophesie and promise in ezek. 36. 37 , 38. i will increase them with men like a flock , as the holy flock , as the fl●ck of jerusalem in her solemne feasts : so shall thy waste cities be filled with flocks of men , and they shall know that i am the lord. sect. viii . some of the kings of the earth shall be among this willing people . oh wonderful ! wonderful ! kings to become subjects , to be among the people , and the willing people , whom aforetime they most hated ; that is strange , that those who were the greatest enemies , should now become friends ; that those who have done so much against christ , shall now be active for him . god had of old his david , hezekiah , jehosaphat , asa , and josiah , good and godly kings , and he will have some like them again ; outward pomps and pleasures shall be no let to his call and working on them , and by them . isa . 49. 7. thus saith the lord the redeemer of israel , and his holy one ; kings shall see and arise , princes also shall worship because of the lord that is faithful , and the holy one of israel , and he shall chuse thee . isa . 30. 21. their nobles shall be of themselves , and their governours shall proceed from the midst of them ; he will restore their judges as at the first , and their counsellers as at the beginning ; afterward thou shalt be called the city of righteousnesse , the faithful city . isa . 49. 23. kings shall be thy nursing fathers , and queens or princesses thy nursing mothers . those who have been the persecutors , shall be the preservers ; the destroyers shall prove nourishers ; those that did minde nothing but their pride , and pleasure , they shall now minde the church and her interest ; they that made the people of god bow down till they passed over them , they shall come , and bow down to the church with their faces toward the earth . isa . 60. 16. the prophet there speaking of the state of the jewish church , after their general conversion to christ , promiseth : thou shalt also sucke the milke of the gentiles ; that now accursed people of the jews shall become blessed ; they are still beloved for their father sake , v. 10. they shall suck the breasts of kings ; none have been and are so squeezed in all parts of the world where they are scattered , as the poor jews are ; who , although they enjoy an old-testament blessing , and become rich where they live ; yet then those who rule over them use them as we do a spunge that is full , wring it dry : so are they dealt withal ; but now those that sucked from them , shall give sucke to them ; yea , the sonnes of strangers shall build up thy walls , and their kings shall minister unto thee ; for in my wrath i smote thee , but in my favour have i mercy on thee . sect. ix . that christ having great works to do in the last dayes , he will mightily stir up the spirits of princes and people . when temple-work was in hand , when the solemne and publick worship of god was to be set up , hagg. 1. 14. god stirs up the spirit of zorobabel governour of judah , and the spirit of jehoshuah the high preist , and the spirit of all the remnant of the people : marke , it s particularly set down , the spirit , the spirit , the spirit . god had particular work for the governour , the high preist , and the people ; and therefore in particular he stirs up their spirits ; oh sweet and blessed work , and blessed spirits ! zorobabel , joshua , people , all are stirred , and stirred in spirit , and all work : zorobabel doth not disdain the work , nor scorne the people ; the people are not crosse to zorobabel , but all sweetly agree . it was a great work to establish the kingdome in davids hand , and then 1 chron. 12. 18. the spirit clothed amasa , and he said , thine are we david , and on thy side thou son of jesse , peace , peace be to thy helpers , for thy god helpeth thee . christ hath temples now in gospel-times , as well as formerly ; and there is a great deale of temple-work , of church-work to be done now , as well as then ; and god will stirre up the spirits of governours , pastors , and people , now , as well as then , and they shall work , and the work shall prosper in their hand . god the father hath now the kingdome of david , the kingdome of his son jesus christ to set up , and it must be strengthened in his hand . god will now cloath many like amasa , with his spirit , that shall come forth to the help of the lord against the mighty . sect. x. the great worke of the latter dayes shall be to exalt holinesse and righteousnesse , in kingdomes and common-wealths . ezek. 37. 23. they shall not defile themselves any more with their idols , nor with their detestable things , nor with any of their transgressions : but i will save them out of all their dwelling places , wherein they have sinned , and will cleanse them ; so shall they be my people , and i will be their god. this blessed covenant shall be made good , both to jews and gentiles . joel 3. 17. so shall ye know that i am the lord your god , dwelling in sion my holy mountaine ; then shall jerusalem be holy , and there shall no strangers passe thorow her any more . these promises have not received their full accomplishment ; i say , their full accomplishment ; but remaine yet to be fulfilled according to what was laid down in the second chapter ; the holinesse and purging spok●n of in these promises , shall not be the portion of jerusalem onely ▪ she alone is not to obtain this holinesse and righteousnesse , and others left out : but it shall be the portion of other people , the gentiles also according to the prophesie of john in rev. 22. 3. there shall be no more curse ; then surely there will not be that that causeth the curse , which is sin : so far as the curse shall not be , sin shall not be : but the throne of god , and the lamb shall be in it . now the thrones of men and of the beast , the thrones of prophanesse and idolatry , are set up ; but it shall not be so then , but his servants shall serve him . now they serve their own lusts , and the wills of men too much ; but then they shall serve the lamb christ ; and how , and wherein ? psal . 45. 6. the scepter of his kingdome is a right scepter , v. 7. thou lovest righteousnesse , and hatest wickednesse ; and as christ loves and hates , so shall his servants then eminently ; they shall have his minde and heart . 2 pet. 3. 13. we according to his promise , look for new heavens and a new earth , wherein dwelleth righteousnesse . when the new heavens and the new earth shall be righteousnesse , then shall be no stranger there , but a home dweller ; it shall abide there as in the proper seat of it . sect. xi . saints shall have notable conquests over their adversaries . nnmb. 24. 17 , 18. the star out of jacob , and the scepter that shall rise out of israel , shall smite the corners of moab : edom shall be a possession , and israel shall do valiantly ; out of jacob shall come he that shall have dominion , and shall destroy him that remaineth of the city . the names of moab and edom and the city , hold out the enemies of the church ; israel and jacob , are to be referred to the israel of god in the gospel , and his people now , as well as then : and pardon me , if i conceive our late domestick wars and triumphant victories to look this way . joel 3. 19. egypt and edom shall be a desolation for the violence against the children of judah , because they have shed innocent blood in the land . egypt and edom comprehend the enemies of gods people now , as well as formerly ; and precious in the sight of the lord is the blood of his saints . tremble and be horribly afraid , france , spain , savoy , germany , england , yea all nations , on whom lieth the heavy guilt of saints blood ; he that hath a bottle for their teares , will certainly account for their blood ; and who knows but he may now be upon his circuit , and beginning to repay and to require blood for blood ? obad. v. 18. the house of jacob shall be a fire , and the house of joseph a flame , and the house of esau for stuble , and they shall kindle in them , and there shall not be any remaining of the house of esau , for the lord hath spoken it . psal . 149. 6 , 7 , 8 , 9. the praises of god shall be in the mouthes of saints , and a two-edged sword in their hands to execute on them the judgement written ; to execute vengeance on the heathen , and punishment on the people ; to binde their kings in chains , and their nobles in links of iron : this honour have all his saints : and this ruine shall all his adversaries have . hag. 2. 22. i will overthrow the throne of kingdomes , and i will destroy the strength of the kingdomes of the heathen , and i will overthrow the charriots , and those that ride in them ; and the horses and their riders shall come down every one by the sword of his brother . sect. xii . this holinesse and righteousnesse , these glorious conquests , and these great changes shall not be all at once , but be brought on by degrees . thus moses carries israel through the wildernesse , but joshua brings them into canaan ; moses must not do all , nor joshua : both have their proper works : david provides for the temple , but solomon he must build it . deut. 7. 22. i will put out these nations before thee by little and little , thou mayst not consume them at once . god works and performes his promises now in proportion to what he did formerly ; and as it was by degrees then , so now , though its possible god may make more haste ; god builds up his people as he destroyes his enemies , and that is by degrees . by the seven seals he destroyes heathenish rome , rev. 6. by the seven vials successively the antichristian romish party , rev. 17. so by degrees he will raise his church . chap. xxii . contains the vses of the former doctrine , namely , that christ is king of saints . having declared christ in the former twelve sections to be king of saints : give me leave now , to adde a word of application , and that 1. by way of an inviting instruction . 2. by way of exhortation . the inviting instruction you shall finde in these three passages , discovering 1. christs excellency . 2. the properties of his kingdome . 3. the glory of his saints . 1. to shew you christ's excellency , in that he is king of saints : none so glorious , and therefore none so desirable as jesus christ , rev. 15. 3. where he hath that high and mighty title of king of saints ascribed to him ; he is also called lord god almighty , whose workes are great and marvelous , and his wayes just and true . now to elevate your thoughts to his excellency , let me set before you these four things . 1. his right and title . 2. his qualifications . 3. his administrations . 4. his communications . 1. his ●ight and title , which you shall finde the justest and highest title : he is no usurper of his kingdome ; for he hath it by a fivefold right . 1. of election . 2. of donation . 3. of birth . 4. of purchase . 5. of conquest . 1. his right is by election ; for he is chosen to it by god the father , isa . 42. 1. behold my servant whom i uphold , mine elect in whom my soul delighteth . gods everlasting love is on him , and on him for the great work and service of the mediatorship ; he hath passed by all in heaven and earth , and laid it onely on his shoulders . psal . 2. 6. he hath set his king on his holy hill : set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pour out ; i have annointed and set him by my eternal counsel and decree : yea the father hath passed it with an oath , psal . 110. his swearing is to be extended not onely to his priestly , but also to his kingly office ; so that he will never repent of his choice ; his right is then by the best election . 2. he hath right by donation , and that is a right with the highest love : all power is given to him , math. 18. in heaven and in earth : aske of me , and i will give thee the heathen : his kingdome is all of love . the father loves , and gives him the kingdome ; the son loves the father , and us , and gives himselfe to us , with command to love him , and one another : he calls us his little flock , and assures us , it is the fathers good pleasure to give us the kingdome also . 3. he hath his right by birth ; it is his birthright ; so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first-borne of every creature , col. 1. 16. & v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first-borne from the dead . psal . 2. 7. thou art my son ; and then follows the inheritance and possession , v. 8. i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . inheritance is the portion of a son , and his inheritance hath present possession with it , although his father live for ever . 4. christ hath his right by purchase ; he layes down a considerable price for his kingdome . isa . 53. 10. he makes his soul an offering for sin , and then follows : he shall see his seed and prolong his dayes ; that is , having poured out his soul , his blood , as a drink-offering to his father , he shall prolong the dayes of his kingdome , and the good pleasure of the lord shall prosper in his hand . 5. lastly , his conquest gives it him : 1 cor. 15. 25. he must reigne and put all his enemies under his feet , he must reigne , and his enemies must be destroyed : yea he destroyes that which destroyeth all , namely death : he then lives , and reignes , reignes and conquers , and justly reignes , because he justly conquers . equity is surely attractive , and none hath more of that then christ , and therefore unto him should we look . 2. christ hath not onely right , but the most incomprehensible qualification for his government . here on earth many have right , who have not wisdome to rule : christ hath superlatively all right , and all qualification ; he is the wisdome and power of god. 1 cor. 1. 24. in him dwells all the fullnesse of the godhead bodily ; all treasures of knowledge are hid in him ; his anointing is with oyle of gladnesse above his fellows : he hath the spirit , but not by measure , and that spirit resting on him , isa . 11. 2. all which shew the person of christ to be most heavenly , and that with which we should most be taken . 3. christs administrations are the highest and purest : rev. 15. 3. his wayes are just and true : psal . 85. 10. here mercy and truth meet together ; righteousnesse and peace kisse each other . he is most absolute , accountable to none but his father . he rules by will , and justly too ▪ because , his will is a law : what is tyranny in the creature , is equity in christ . his exalting his will to be our law , is righteous in him , and good to us ; for men to do so , is to intrench on his prerogative , and render themselves obnoxious to his vindictive power . he makes the subjects he rules over . psal . 149. 2. let israel rejoyce in him that made him , let the children of zion be joyfull in their king : their king is their maker ; and therefore requireth the most observance from them . 2 cor. 10. 5. every thonght is to be under a happy captivity to the obedience of christ . let tyrants be never so crafty and cruel , they may restraine the body , and gag the tongues of men , but they cannot reach their thoughts : but christ layes his dominion there , leaves us not one thought to be at our own disposal , but requires all to come under him . it is for the poor low governments here to be tied to time and place ; christ rules over all , all persons and things allwayes : he makes all , and preserveth what he hath made , and orders righteously that which he hath preserved . he hath gladium justitiae , the sword of justice , by which he cuts up vice , and defends his own people : and he hath gladium belli , the sword of war , to destroy his incorrigible enemies : let them gather together , he will scatter them ; let them make their nests in the stars , yet thence he will plucke them down ; let them lay their plots deep , and magnifie themselves to do great things : yet he will turn their wisdom into foolishnesse , and their plots to the advance of his own designes . 4. christs communications are the largest , 1 joh. 5. 20. he hath given us understanding to know him that is true . men may propound something for your knowledge , but they cannot give the understanding : but christ triumphs in this ; to give wisdome to the simple , and knowledge to them that have no understanding . phil. 1. 29. vnto you it s given , on the behalfe of christ , not onely to believe , but also to suffer for his sake . acts 5. 31. god hath exalted him to be a prince and a saviour , to give repentance to israel and remission of sin . when he left the world he bequeaths no worse legacy to his disciples , then what himselfe had enjoyed , joh. 14. 27. peace he leaves with them , yea his peace to relieve their troubled and fearful hearts . eph. 4. 8. and 1● . when he ascends up on high , he led captivity captive , and gave gifts unto men : verse 12. he gave some apostles , and some prophets , some evangelists , some pastors , and teachers , for the perfecting of the saints , for the worke of the ministery , for the edifying of the body of christ . 2 tim. 4. 7 , 8. to all that love his appearance , and that have fought the good fight , and kept the faith ; he as a righteous lord and judge , hath laid up , and will give a crown of righteousnesse . now summe up all : to give knowledge and faith , and so all other graces ; to give repentance and remission of sins , grace and gifts , gifts to men , and those men to his church , and hereafter a crown of righteousnesse : what are , if these are not large communications ? every man is a friend to him that giveth gifts ; and shall not the consideration of christ his bountiful giing , make us desirously longing after that title of true honour , to be called his friends ? we have seen king jesus upon the throne , and his throne all glorious ; we have seen his right , his qualifications , administrations , and communications : let us now in the second place , veiw the properties of his kingdome . 1. his kingdome is spiritual , rom. 14. 17 not in meat and drinke , but righteousnesse and peace and joy in the holy ghost . princes may beare rule over mens persons and estates ; but jesus christ over mens consciences : he imprints his law upon them , and gives them power to reflect both on that law , and their own wayes by it ; he accuseth or excuseth , lets terrour or peace into the conscience , as seemeth good to him . his commands and promises carry a blessed spiritualnesse with them , and so do his rewards . when you serve him , it must be in spirit and truth ; when you pray , it must be in the spirit , jude v. 20. and when you heare , it must be what the spirit sayeth to the churches , rev. 3. 6. if you take on you to preach , it must not be with the entising words of mans wisdome , but in demonstration of the spirit , and with power , col. 2. 4. and if you sing , it must be spiritual songs , making melody with grace in the heart to the lord , col. 3 16. in a word , you are as lively stones built up , a spiritual house , an holy priesthood to offer up spiritual sacrifices acceptable to god by jesus christ , 1 pet. 2. 5. and verse 9. ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people , that ye should shew forth the praises of him that hath called you out of darknesse into his marvellous light . i beseech you therefore brethren by the mercyes of god , that ye present your bodies a lively sacrifice , holy , acceptable unto god , which is your reasonable service , rom. 12. 1. 2. his kingdome is vniversal over all saints in all places and ages : he is yesterday and to day and the same for ever ; he ruled israel of old , and he rules his people now ; his administration was unto them outward and visible ; and shall it not be so again in the latter dayes ? amos 2. 9 , 10 , 11. i destroyed the amorite before them , i brought them up from the land of egypt , and led them forty years through the wildernesse to possesse the land of the amorits ; and i raised up of your sons for prophets , and of your young men for nazarites , saith the lord. he brought up , he led , he destroyed , he raised , he did all then , and will do all hereafter . rev. 11. 15. the kingdomes of the world are become the kingdomes of our lord and his christ : not now one kingdome or nation , as then ; not this or that kingdome , and no more : but the kingdomes of the world are become his , he shall not alwayes be crouded into a corner of the world , but as it is v. 1. 7. he shall take unto himselfe his great power , and reigne and reward his servants the prophets , and the saints that feare his name , both small and great , here , and there , and everywhere . 3. thy throne oh god is for ever , and ever , heb. 1. 8. the heavens perish and waxe old as a garment , and as a vesture shalt thou fold them up , and they shall be changed : but thou art the same , and thy years shall not faile . his kingdome then is eternal . dan. 2. 44. the god of heaven hath set up a kingdome which shall never be destroyed , and the kingdome shall not be left to other people ; but it shall break in pieces , and consume all these kingdomes , and it shall stand for ever : it shall not be destroyed by any adverse power , nor shall it decay of it selfe , but it shall break all adverse power , and it shall stand for ever ; and as it is an eternal kingdome , so it determineth men to an eternal state . rev. 1. 18. i live for evermore , amen ; and have the keyes of hell and death ; wherefore , feare not them which kill the body , but are not able to kill the soul : but rather feare him which is able to destroy both soul and body in hell , math. 10. 28. 4. lastly , his kingdome brings in perfect peace and liberty . isa . 9. 6. he is the everlasting father and prince of peace . isa . 24. 23. the lord shall reigne in mount sion , and in jerusalem before the ancients gloriously : not onely reigne in heaven , but in sion , and that gloriously . isa . 25. 8. he shall swallow up death in victory , and the lord will wipe away teares from all faces , and the rebuke of the people shall he take away from all the earth ; for the lord hath spoken it . death , teares , rebuke , shall be taken away ; what safety and hapinesse must then follow ? isa . 52. 13. behold my servant shall dwell confidently , he shall be exalted and extolled , and be very high . isa . 60. 19. 20. the sun shall be no more thy light by day , neither for brightnesse shall the moon give light unto thee ; but the lord shall be unto thee an everlasting light , and thy god thy glory , and the dayes of thy mourning shall be ended . rev. 21. 4. there shall be no more death , neither sorrow , nor crying , neiiher shall there be any more paine ; for the former things are passed away . 3. the third and last thing that we learne from hence that christ is king of saints , is the excellency of his subjects , and the glory of his holy ones . 1. christ is king , and the holy one of god , and his saints shall be more saints , shall appear to be his holy ones ; sanctity shall be more exalted in them , then ever yet our eyes have seen . joel . 3. 17. then shall jerusalem be holy , and there shall no strangers passe thorow her any more . zach. 14. 20. in that day shall there be upon the bels of the horses holinesse to the lord , yea every pot in jerusalem and judah shall be holinesse to the lord of hosts ; and there shall be no more the canaanite in the house of the lord of hosts . 2. they shall live in safety , isa . 60. 18. violence shall no more be heard in thy land , wasting nor destruction within thy borders : but thou shalt call thy walls salvation , and thy gates praise . joel 2. 18. in that day will i make a covenant for them with the beasts of the feild , and with the fowles of heaven , and i will breake the bow and the battel ou● of the earth , and will make them to lie down safely . 3. saints enemies shall be brought to ruine , zach. 10. 11. the pride of assyria shall be brought down , and the scepter of egypt shall depart away . it is usual to expresse the enemies of the church by the names of the old grand enemies , assyria and egypt , and you see what shall become of them , they shall be brought down and depart away . isa . 14. 2. the house of israel shall possesse strangers in the land of the lord for servants and for handmaids , and they shall take them captive whose captives they were , and they shall rule over their oppressors . rev. 20. 7 , 8 , 9. satan shall goe out to deceive the nations which are in the four quarters of the earth , gog and magog , to gather them together to battel : but fire shall come down from god out of heaven and devour them . the lord will create upon every dwelling place of mount sion , and upon their assemblies , a cloud and smoake by day , and the shining of a flaming fire by night ; for upon all the glory shall be a defence . isa . 4. 5. happy are the people that be in such a case , yea , blessed are the people whose god is the lord. 2. now follows a word of exhortation to provoke saints to their dutie . all that saints are , and have , must be to , and for christ : their gifts and graces , their offices , ordinances and discipline ; they are from him , and should be for him . can you ever serve a better lord ? or be subjects to a better king ? give me leave then to call upon you , 1. to know him , to entertaine him in all your thoughts ; your apprehensions and notions can never be raised so high , and truely innobled , as when he is the object : mount your m●ditations to the highest , you will meet with that in him which will surpasse all your thoughts . how gladly should you follow those gospel-straines that make the death and resurrection of christ the topick places for faiths logick ; heads of arguments for the new creature to reason from , col. 3. 1. it s eternal life to know him : joh. 17. 3. and therefore set this down as a conclusion in your minde , with that blessed apostle , who determined to know nothing but jesus christ , and him crucified , 1 cor. 2. 2. 2. learn hence to feare him : rev. 15. 3 , 4. oh king of saints , who would not feare thee oh lord , and glorifie thy name ? the greatnesse and goodnesse of christ call for a reverential frame in our hearts . how thoughtful and considerate should we be , least by our poor and low , and unbeseeming carriage he might fall short of his glory ? oh the highth and depth of his wisdome , power , mercy , and justice , who is king of saints ! and yet how few do honour him ? it falls on saints ; a work it is , that lieth on their hands , to give him the glory due to his name ; and ashamed should they be to be found so backward in this work . 3. repose your trust in him : 2 sam. 22. 2 , 3. he that is your king , is your rock and fortress , and deliverer , your sheild , horne of salvation , high tower , your refuge , your saviour , that saveth you from violence ; therefore trust in him . psal . 20. 7. some trust in chariots , and some in horses ; but we will remember the name of the lord our god. i will not trust in my bow , neither shall my sword save , saith david , psal . 44. 6. how great is the goodness laid up for them that trust in him , before the sons of men ? psal . 31. 19. none of them shall be desolate . psal . 34. 22. trust in the lord and do good ; so shalt thou dwell in the land , and verily thou shalt be fed ; and he shall bring thy wayes to pass , psal . 37. 3 , & 5. 4. embrace him with the highest love , oh ye saints ; for the lord preserveth the faithful , and plenteously rewardeth the proud doer . he is the chiefest good , most sutable , and most communicative , and therefore common love will not suffice ; it must be a jonathans love , 2 sam. 16. wonderful , and passing the love of women . the church compares the power of her love to the power a disease hath , that masters the body , which all the tossing and tumbling cannot shake off . cant. 2. 5. stay me with flaggons , and comfort me with apples , for i am sicke of love . remember your king is your husband , and you must tender him the love of your espousals . jer. 2. 2. he draws us with bands of love , and cords of a man. hos . 11. 4. and our love to him must be constraining , carrying you up hill and against the croud , 2 cor. 5. 14. 5. we must by like to him ; holy as he is holy : it should be like prince and like people ; he the king of saints commanding , and they saints obeying . we must consider him , who though he were sions king , yet came in all meeknesse , and hath left us this command , learne of me , for i am lowly and meeke , and ye shall finde rest unto your souls , mat. 11. 29. it is written of him , heb. 10. 7. lo i come to doe thy will oh my god : and surely we should be as ready in our proportion to doe his will , as he was the fathers ; he came to his crown by the crosse ; and though he were the captain of our salvation , yet was he made perfect through sufferings ; and if we will be his disciples , we must deny our selves , take up the cross and follow him : we must chuse as moses did , to suffer affliction with the people of god , and count it greater riches then the treasures of egypt , heb. 11. 24 , 25. 6. he is our king , and we must glorifie him . kings stand much upon their honour , but none so much as christ : this the psalmist well knew when he indited a song of loves to praise him with a ready heart and tongue , psal . 45. 1. he tells us of his beauty , and that he is fairer then the children of men ; his lips are not ●ipped with grace , but grace is poured into his lips : well may we fall to blesse him whom god hath blessed , and blessed for ever , v. 2. he is not onely faire , but valiant ; not onely gracious , but mighty , yea mighty with glory and majesty , v. 3. a rare majesty , v. 4. truth a horsebacke ; majesty illustrious with meekness and righteousness ; they that praise him , glorifie him ; and they that glorifie him , order their conversation aright . you must not barely speak his praise , but live out his praise , and shew your selves to be his disciples indeed , by bringing forth much fruit . 7. lastly , the king of saints must not want his obedient subjects ; obedience is the performance of what is commanded ; and those commands are wrapped up in the law. i have lately read of some laws of nature , which i conceive might be handled in a gospel-way : i shall endeavour therefore to bring scripture-light to them , and leave them upon your consciences to be observed . 1. the first of them is this , that peace is to be sought . rom. 12. 18. if it be possible , and as much as in you lieth , have peace with all men ; there is an , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be possible , and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as lieth in you , live peaceably : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , still be peacing of it . how ill doth wrath , malice , envy , contention , fighting , and brawling become a man ? and it worse becomes a saint , a man of holinesse , heb. 12. 14. follow peace with all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persecute peace ; doe that with a good and raised affection by the good spirit of god , which wicked men doe against you by a wicked spirit ; when they persecute you by a spirit of malice , they are boyled up to a hight ; so should you be , and move with all your strength after peace : he addes a word more that makes the rule compleat ; follow peace and holiness . no peace sayth my god to the wicked , or with wickednesse : abeat pax illa , &c. away with that peace which defiles your conscience , and breaks your peace with god. but follow peace and holinesse , holy peace , and peaceful holinesse , which will render church and state happy . 2. stand to your covenants , is a second law of nature in that author , and its a law of grace too . i will be your god , i will write my law in their inward parts ; i will give them an heart of flesh : this is gods covenant , and he remembers his covenant for his people , psal . 106. 45. and to be his people , to walk in his wayes and not depart from him , that is our covenant . god is faithful in his , and it concerns us to be so in our covenants . the church humbly and holily boasteth of this , psal . 44. 17. that although she had met with hard measure , yet she had not dealt falsly in the covenant ; her heart was not turned backward , nor her steps declined from his way . we have often made and renewed our covenants in the dayes of our sorrow and sicknesse , our feare and trouble ; the lord grant we have not broken as oft as made them . we promise to become new men , to turne over a new leafe , to watch more against the beginnings and occasions of sin , to oppose our special corruptions , to be more in secret prayer and meditation : but how soon do we forget our covenants , and returne to our former mire and vomit , proving as bad as ever before ; as worldly and sensual as ever , as uncleane as ever , as formal and hypocritical as ever before ? it s a brand on the strange woman , prov. 2. 17. she forsaketh the guide of her youth , and forgeteth the covenant of her god. the lord grant it be not true in us , and that we like men transgress not the covenant , hos . 6. 7. 3. it s a great law of nature and grace too , that we should be thankful ; if so to men , much more to god. rom. 1. 21. the heathens glorified not god as god , neither were thankful , but became vain in their imagination , and their foolish heart was darkned . god forbid , that christians should become heathenish , become unthankful ; ingratum si dixeris , dixeris omnia , you accumulate evil on the head of him whom you call unthankful . those who have the peace of god ruling in their hearts , and are called into one body , must be thankful , col. 3. 15. but of this i spake before . 4. i passe on to the fourth law , which is , that we must serve one another ; and this we finde injoyned by that blessed apostle gal. 5. 13. vse not liberty for an occasion to the flesh , but by love serve one another saints are creatures framed for society as well as men , and they have saint-like love and saint-like service , by which they are to build up one another , rom. 15. 2. those who are strong are to beare with the infirmities of the weak , and not to please themselves ; but let every one of us please his neighbour for his good to edification . is another burdened ? he must not beare his burden alone , but we must beare a part with him , and so fullfil the law of christ , gal. 6. 2. a proud and vaunting spirit should be far from us , that will make us domineere and not feare ; we should condescend to low things , to a service for the good of another ; and his necessity of our help , should have ( as it were ) the force of a command , and make us ambitious to bring in our help . how sweet are those corporations and churches , in their communions , that most practice this service ? nor is there any cause why men should conceive themselves debased by this way of servitude ; for you serve another no more then he serves you ; and you may need him , as well as he you . 5. the next law that challengeth our obedience , is , that we must be merciful , and forgive one another . that law takes it for granted , that we are liable to misery , and to wrong one another ; and to guide you in these cases , commands you mercifulnesse and forgivenesse . luk. 6. 36. be you merciful , as your heavenly father is merciful ▪ a glorious patterne , no mercy like that of a fathers , no fathers mercy like that of gods ; and yet this is that coppy we are to write after , to be merciful as he is . col. 3. 12. put you on as the elect of god , holy and beloved , bowels of mercy , kindness , humbleness of minds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viscerd miseri●ordiae , bowels , that is , mercy from an inward disposition , and tender affection ; and such merciful ones are pronounced blessed , and are promised mercy , math. 5. 7. and as you must be thus pittying the misery of another , so you must be forgiving too . eph. 4. 32. be ye kinde one to another , tender-hearted , forgiving one another , as god for christs sake forgave you . the same blessed patterne again is proposed for forgivenesse , as was to mercifulnesse : another can never offend you , as you have offended god ; we owe him more then ten thousand talents , and have nothing to pay , and he freely forgives us all , and delights to forgive ; and should not we go and do so also ? it is inserted by our saviour in his doctrine of prayer , math. 6. 12. forgive us our debts , as we forgive our debtors . if ever you knew the misery that the debt of sin brings on you , you would be full of breathings after forgivenesse , and no● be quiet till you had it on your bosome : consider well that you oblige your selves to forgive others , when you beg forgivenesse for your selves ; and if you ask how oft you must forgive ? math. 18. 12. our saviour makes answer ; i say not unto thee until seven times , but until seventy times seven . 6. the sixth law takes care about our names , and is this , reproach not one another . disgrace is a bitter death , it slayes a mans honour and repute . the apostle bids titus put men in minde , tit. 3. 2. to speak evil of no man : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to blaspheme no man. unjust reproach is a kinde of blasphemy , it speakes ill of what is good in men , and so of what belongs to god in them . there be eight wayes by which worthy and reverend writers lay this down ; four of which respect evil , and four respect good . 1. imponens . 2. augens . 3. manifestans . 4. in mala vertens . 1. when men accuse us falsly , then they reproach us . this mightily afflicts an honest heart ; and the reason is , because he looks on christ as intrested in his name , and he is really troubled to think christ should suffer . of this you have the complaint of the sweet singer of israel , psal . 35. 11. false witnesse did rise up , they laid to my charge things i knew not ; and this you should be far from us . 2. when we causlesly disclose a fault that is secret . god in his riches of mercy , not onely covers our sins in his love , when he forgives them , but hides them from men also : should men know all our faults , we should never live by them in quiet : yet some faults one or two may know ; but when they divulge what they know , when it s neither for the good of the offender , nor warning of others , this is detraction , and evil communication , which the apostle tels us corrupts good manners . 3. suppose thy brother sin , and his sin be open and know ; yet when you aggravate that sin beyond measure , aggravate it more then a greater sin in your selves ; when you meditate how to render him odious and hated , rather then reformed and amended , yea though his soul be humbled , you continue to hold sin and guilt upon him ; is not this to reproach him ? 4. what meane you to blame the intention of any man , when you cannot blame the action ? surely in this case we go beyond our line , and make our selves judges of evil thoughts , and render our selves condemned for want of love and christian affection . again , we may indirectly reproach another when we deal unduely with the good of another : qui negat , aut tacuit , minuit , laudatque remisse . 1. when we deny that good that is in them . god is bountiful in giving of his grace , and our duty it is to own his grace in others as well as in our selves ; now when we deny it , what do we but offer injury to god , and to those who have his grace ? to god who gave , and to them who have received it ; we make by denying , as if he had not given , nor they received such grace from him . 2. when we hide or cloud anothers gifts or graces . it s the due of grace to be transparent , that those that have it may be honoured , and god in them , and others may be exampled : but when we draw a mist over it , and seek to darken that which shines , we discover our selves too much unlike the children of light . 3. gifts and graces are ofttimes so great , and so drawn out into action by gods providence , that they cannot be hid . now to go about to lessen them in the esteem of others , to render those graces low and weake which indeed are high and mighty ; this i say , is a most unworthy and unchristian practice . thus they dealt with our saviour ; they could not deny but that a great miracle was wrought , but they envyed him the honour of doing of it ; and therefore they say , he casteth out devils by beelzebub the prince of devils : but i hope god will teach us to abhor this devilish spirit . 4. when god causeth his grace given to others to shine , we are not onely to praise him for it , but to praise his grace in them , and to praise them in whom god hath planted this grace ; and our commendation should be according to the truth and highth of grace , with highest commendations . now when the lustre of anothers gifts or grace is such , that it draweth forth praise from us , and we cannot but represent it as worthy : yet when we praise it poorly with but 's , and stopps , with ifs , and ands , with disparaging circumlocutions ; god and wise men , cannot but accuse us of reproaching in such a faint praising . 7. a seventh law of nature is against pride , against all undue exalting of our selves , attributing too much to , and vaunting our selves . now see how much the gospel-doctrine is an enemy to this pride : it tells you that pride of life is in the world , and not of the father , 1 joh. 2. 26. that god scattereth the proud from the imaginations of their hearts , luk. 1. 51. be ye therefore cloathed with humility ; for god resisteth the proud , and giveth grace to the humble ; humble your selves therefore under the mighty hand of god , and he shall exalt you in due time , 1 pet. 5. 5 , 6. 8. to be just , to give every one their due , and not to respect persons in judgement , is surely a loude speaking law , highly commanded and commended in the gospel . rom. 13. 7. render therefore to all their dues ; tribute to whom tribute , honour to whom honour is due . i wonder how those , who from their practice have procured the name of quakers , can pretend so much to justice , as indeed they do , and yet deny honour to those in authority . respect is their due as well as obedience ; reverent deportment , toward and before them , as well as performing their commands : and if they say they must not gratifie the flesh , in giving titles to men ; i may more truely say , they gratifie their own flesh by not giving of them . 9. it follows , as that conclusion which cannot be denied , that we must deale well with them who are the meanes of our peace : supplications , prayers , intercessions , and giving of thanks , must be for those that are in authority , 1 tim. 2. 1 , 2. and why ? because they are meanes of our quiet and peaceable living . the elders that rule well , that labour in word and doctrine , must be accounted worthy of double honour , 1 tim. 5. 17. we must obey and submit our selves to them ; for they watch for our souls , as they that must give account , heb. 13 , 17. 10. it s a general conclusion that enemies must be opposed . there be some enemies are like the amalekites , with whom we must never make peace ; we must give our old man with its affections and lusts no quarter , we must mortifie and crucifie them . eph. 6. 12. you must wrastle against principalities and powers , the rulers of the darknesse of this world , against spiritual wickednesse in high places : therefore be strong in the lord , and in the power of his might . v. 10. put on the whole armour of god , that ye may be able to stand , and withstand in the evil day . v. 11. & 13. stand therefore with your loynes girt about with truth , having on the brestplate of righteousnesse , the sheild of faith , the helmet of salvation , and the sword of the spirit . there be other enemies which we must pitty , and pray for , do good to them although they deale ill with us . math. 5. 44. love your enemies , and do good to them that hate you , is a sweet gospel-straine , and of a high nature ; and there be many more such precious passages , which you shall not meet with in the naturalists ; some of them we shall gather together and now set before you . you are borne again of the spirit , 1 pet. 1. 3. you have union with jesus christ who is a spiritual living principle , and hath life in himselfe as the father hath ▪ and hence flowes your spiritnal activity and joy , your lively hope by the resurrection of christ from the dead . the best the world can brag of , is but a dead hope ; but your hope is lively ; and the livelinesse of your hope ariseth from a life after death , a resurrection ; yea from the resurrection of christ , and so from his life and death . you are in christ as branches in the vine , and members in the head ; one with him , as husband and wife are one flesh , nay as he is one with the father . now 2 cor. 5. 17. as many as are in christ must be new creatures ; not new in some outward circumstances , but in their whole frame ; not new from ontward restraint , and present occurrences that mould them ; but new from a new inward disposition : and so old thoughts , indulging of sense and appetite , unrulinesse and unreasonablnesse of passion , unduenesse of aims and ends ; all these old things must passe away , and all become new . you are partakers of the divine nature , 2 pet. 1. 4. he doth not say you are partakers of nature , for that is common to all creatures ; nor of a reasonable nature , for that is common to all men : but a divine nature , which is as far above the reasonable , as the reasonable nature is above the brutish ; it s such a nature as ariseth from the great and precious promises that are given to us , and by which , world , lust , and corruption , are escaped . you are gods workmanship , eph. 2. 10. those upon whom god leaves and manifesteth his special power and grace ; you are a created workmanship answerable to that work which called light out of darkness , and created in christ , as well as by him ; and therefore you must answer gods great ordination , by being dedicate unto good workes and walking in them ; your motion must be progression , and your progresse must be continued . your minds must be filled with the knowledge of his will , col. 1. 9. the manifestation of his minde must be imprinted on yours ; his word is his will revealed , and his will is that which we must know , yea know so , as that there must be no deficiency : you must be filled with it , you must not onely be rational , but wise , not onely understanding , but spiritual , yea filled with all wisdome and spiritual understanding . eph. 1. 17. makes mention of the spirit of wisdome and revelation : of wisdome , raising you to exalt the best good as your highest end , and directing you to the aptest meanes for obtaining that good , and what your natural power cannot reach unto , he reveals ; and therefore it concerns you , not onely to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowledge , but the acknowment of his will ; knowledge upon knowledge , experimental approving knowledge . your understanding must be inlightned , v. 18. light upon light , spiritual upon natural light , and then you are searching into , not the nicetyes and curiosities of knowledge , but to know his call and the hope of it , his calling you out of darknesse into marvelous light , and laying up a crown of glory for your hope ; you have the exceeding greatnesse of his power working you to believe , and the glorious riches of the inheritance in the saints , and all for you to know . you must be transformed by the renewing of your minde , rom. 12. 2. transformation and renovation must go together to make up this christian metamorphosis ; and then you will not be quarrelling and snarling at the word , as if it were a hard saying not to be borne ; but then you will prove the will of god to be good and perfect , and it will be exceeding acceptable to you . you must know the love of god which passeth knowledge , eph. 3. 19. a strange paradoxe to know that which passeth knowledge , and yet its most true and most sweet ; for its a filling knowledge , a knowledge with a fullnesse , yea the fullest fullnesse ; for it is with all the fullnesse of god. your hearts must be abounding in sincerity of love to jesus christ , his truth and all saints ▪ they are under the anathema maranatha that love not the lord jesus christ ; and the power and deceitfulnesse of satan works in them that receive not the love of the truth ; loving is more then liking ; it s a deliberate act of will , closing with a sutable good . christ and his truth , his wayes ▪ and his saints , are most sutable and agreeable to us , when we are in love with him . your desires must not be faint and weak ; but hungrings and thirstings , and that after righteousnesse ; strong desires for the apprehension of the excellency of the object , and necessity of enjoying : desires from an inward sense of want , and unsatisfied without the enjoyment of what is desired ; and yet are you truely blessed in your desire after those things . you must be walking in the feare of the lord , and comforts of the holy ghost , act. 9. 31. happy is the man that feareth alway , that is in the actual apprehension of gods greatnesse and goodnesse , and so is troubled left his carriage should not answer them both . holy comforts do not make men idle or wanton , but walking , and fearing , walking in the comforts of the holy ghost ; and if sorrows and mournings overtake them , they have comforts in them ; for its godly sorrow causing repentance never to be repented of . the great duty of your heart is to believe on the lord jesus christ that you may be saved ; to see him in the excellency of his person , and that he is able to save to the uttermost ; and that he is the onely one , there being no other name given whereby you can be saved ; saved from sin and wrath , from guilt and power ; hence you leane , rest , and stay on him , roule your selves into his armes , and if you perish resolve to perish there : and so believing in hope against hope , are strong in faith , and give glory to god , rom. 4. 18. & 20. and this faith must purifi● your hearts ; so that when others are transported with unruly passions , you must be shewing forth all meeknesse , kindnesse , and gentlenesse . you must rejoyce in the lord allway , phil. 4. 4. your faith gives a sweet enjoyment of christ , and that enjoyment doth inlarge your heart with joy unsp eakable and full of glory , which make up that peace that passeth all understanding . it is no light or loose joy , but that which guards the heart and minde from the assaults and insults of sin and satan , and make up that new name that none can read but he that hath it . your mouths must correspond with your hearts , and no corrupt communication is to proceed out of your mouth : our mouths are made instruments to communicate our thoughts ; but this communication must not be corrupt in us , or tending in the least to corrupt others ; it must be good , not corrupt , but useful and profitable , good to the use of edifying , that it may minister grace unto the hearers : grace in you may draw forth grace in them , good communication in you may promote good communication in them . no foolish talking nor jesting which are not convenient ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a virtue with aristotle , is set down by the apostle as a thing not convenient . talking is then foolish when it promotes not the feare of god , and the good ends we should prosecute : and mark how the apostle joynes jesting with foolish talking . i dare appeale to your experience that when you have garbled your jesting , you have met with a mixture of too much folly and vanity in your mirth . giving of thanks should be the language of saints on earth , as it is of saints and angels in heaven , and then are your tongues your glory ; and therefore it s brought in with a sed potius , but rather giving of thanks . let your speech be gracious , always seasoned with salt , col. 4. 6. mark how god comes to regulate your speech : it must be gracious ; that is , ( as you heard ) minister grace to the hearers , and it must not be so for a fit , or a spurt , but always . there are two notable arguments set down to bridle your tongue . first that when your speech doth not minister grace to the hearers , you grieve the spirit of god , eph. 4. 29 , & 30. and how sad should that fall upon us to grieve him , by whom we are sealed unto the day of redemption ? and a second argument is in this sixth verse , that you may know how to answer every man. men will be apt to object against you , and to object against you from your own words ; and you cannot be in a capacity to answer them , except your speech be gracious . it peirceth a godly tender soul to heare the swearing and cursing , the blasphemy and railing , that your streets swarme withal ; to have their eares buffered with uncleane , rotten , filthy communications : but by how much you finde the sinfullnesse and carelessnesse of most men , the more ought you to bridle your tongues , and aspire to that perfection , not to offend in that unruly member , and so shew forth that your religion is not in vain . you must not onely be good speakers , but doers of that which is good ; you must be hearers , but not onely hearers , but doers also : but mark what you must be doers of ; not your own will , or the lusts of men , but doers of the word ; not praters , but practitioners ; and there is a strong argument added , that you may be blessed in your deed , not onely after but in your deed . holinesse carrieth happinesse along with it , rom. 6. 22. they have their fruit unto holinesse , and the end everlasting life ; they have their fruit now , & hereafter too ; now in holiness , herafter in life everlasting . you must deny your selves , matth. 16. 24. you must undoe as well as doe , deny as well as grant ; deny your own carnal reasonings , affections , experience , and conversation . tit. 2. 12. you must deny not some , but all ungodlinesse ; all beginnings , thoughts , occasions , meanes , signes , and measures of ungodlinesse ; and though the world should make large proffers to you of pleasure , or profit , yet you must deny your worldly lust , your lust and desire after those worldly things , and moses ▪ like refuse the pleasures of sin which are but for a season ; and account suffering affliction with the people of god greater riches then the treasures of egypt ; and as moses saw him by faith that was invisible , so you must deny ungodlinesse and worldly lusts upon a ground of faith and hope : for so it follows , looking for the blessed hope . the blessednesse hoped for being duely looked on by an eye of faith , is the ready way to deny ungodlinesse and worldly lusts . how contemptible will the world seeme to us when we consider the glorious appearance of the great god and our saviour jesus christ ! oh then look on christ as appearing , and on his appearing as glorious ; look on jesus christ as the great god , and the great god as your saviour , and then you will abominate ungodlinesse and worldly lusts , and say to them , get you hence , what have i any more to doe with you ? v. 14. christ gave himselfe that he might redeeme us from all iniquity . how free & full is that gift ! who is able to express the greatness of it ? he gave himselfe , laid aside his own glory and excellency , and though he were god , equal with the father , was content to be in the form of a servant ; and though he were the lord of glory , to become of no reputation : and why all this ? to redeeme us from all iniquity . it s much according to the heart of christ , that you and your iniquity should be parted , and that sin should have no more dominion over you ; that you should no more be to your own lust , or to the lusts of men , but a peculiar people to himselfe , living soberly , righteously , and godly , in this present world ; and not onely working what is good , but continually zealous of good works , working good , although evil oppose you . being saints , the promises are yours , and you are the dearely beloved ones ; and therefore , 2 cor. 7. 1. you must cleanse your selves from all filthinesse of flesh and spirit . the love of god and the promises , are all so cleansing : gods love cannot indure to see the spots in his spouse ; and therefore stricks at all filthinesse , filthinesse of flesh and filthinesse of spirit : observe its cleansing , not onely forbearing your lust for a while , but taking away the defilement of it . how ever men may conceit of their sins , they come to pollute and defile them . now it s the imployment of a saint to be purging , and purging upon spiritual grounds , upon the ground of having the promises , and being the dearely beloved ones . the being of a saint lieth in holinesse ; no holinesse , and no saint ; and a saints duty it is , to be serious and constant in the perfecting of holinesse , and that in the feare of god. you must be obedient , phil. 2. 12. and worke out your salvation with feare and trembling . v. 13. doe all things without murmuring . v. 14. that you may be the sons of god. v. 15. that is , that you may appeare to be the sons of god , blameless : not onely free from fault , but as he said of caesars wife , oportet uxorem caesaris non modo a culpa liberam esse , sed a suspitione culpae : you must be free from the very suspition of fault ; not onely abstaining from evil , but all appearance of evil : you must be harmelesse , or else you cannot be blamelesse ; if you be fighting and quarrelling , snarling , and wrangling , you are as the men of the world , and not as the sons of god. how ready will those men be to reproach you without a cause ? but if you give a cause , oh then what vaunting and triumphing is there ! whereas it lies on you to walke so , as to put to silence the carpings of malicious men . you are in the midst of a crooked and perverse generation , in the midst of a darke world , and god hath made you as so many stars , to have light and to give light . oh let not any league with any sinful lust darken your souls : if the light in you be darknesse , how great is that darknesse ? you must like john , be burning and shining lights ; not onely have the light of grace within you to guide you to happinesse , but this light must be burning , and shining , in clearnesse of knowledge , and warmness of affection , so as to help others when they are in the darke , and that your zeale may provoke very may . you must hold out the word of life ; you have not onely the word of light , but the word of life within you , which to you is a quickning word , dividing asunder between the joynts and marrow ; and this word of light and life , this living word you are to hold out ; for your light must shine before men , that they may see your good works : before men ; most men are in darknesse , and sit in darknesse ; carnal sensual men cannot receive the things of god : and yet god requires such a shining in you , that these men , these blind men , may some way see ; and here again observe , it must be good works , and good works with light ; not barely good words , or good profession , that will convince them ; you may talke long enough , and these men will never see any good , unlesse you worke it frequently and constantly . you must glorifie your father which is in heaven , and they by you . it was christ his work upon earth , and it s yours ; and he finished that work , and so should you . joh. 17. herein is my father glorified that you bring forth much fruit , so shall ye be my disciples . you must be abounding , and abounding alway in the work of the lord , knowing your labour is not in vain ; filled with the fruits of righteousnesse which are by christ to the glory of the father ; giving all diligence , and adding to your faith virtue , and to virtue knowledge , to knowledge temperance , and to temperance patience , to patience godlinesse , and to godlinesse brotherly-kindnesse , and to brotherly-kindnesse love : these things must be in you , and abound in you , that ye may not be barren or unfruitful in the knowledge of our lord jesus christ . you have been the servants of sin long enough ; now it concerns you to obey from the heart the form of doctrine into which you were delivered . it lies upon you to raise common things by holy ends , and to turne outward objects into spiritual converse . if you do but eat and drink , walk or work , work or recreate , what ever ye do in word or deed , it must be all to the glory of god , in the name of the lord jesus christ , giving thanks to god the father by him . eating and drinking are but natural actions ; but they must have gods glory as their end . nature may teach you to give thanks ; but it s the gospel that teacheth you in your thanksgiving to haverecourse to god the father in the name of the lord jesus . the meanesse of your condition must not hinder the raisednesse of you holinesse . suppose you are servants , the gospel teacheth you how to make your service to become divine . col. 3. 22. servants , obey in all things your masters , not with eye-service as men-pleasers , but in singlenesse of heart fearing god : and whatever you do , do it heartily as to the lord , and not to men , knowing that of the lord ye shall receive a reward ; for ye serve the lord christ . you must obey your masters , but so as you must declare you are fearing god , while you are obeying them ; you must render them service , but not eye-service . god requires the heart for himselfe , and when he requires your respect to another , he requires your heart thereto . how unlike is your complemental expression , of saying , your servant , your humble servant sir , to the singlenesse of heart here mentioned ? you must please men , and yet not be men-pleasers , but please god in the pleasing of them ; you must do , and do heartily , but as to the lord , and not to men ; and there 's good reason for it ; for of him you must receive the reward , for ye serve the lord christ : he tells you of serving men , and serving christ , yea serving christ in serving men ; and thus you greaten little , and highten low things . you should be persons of a raised manner of behaviour , in all actions , states , and conditions , in all holy conversation and godlinesse : but most of all when you come to worship god , who will be sanctified in his nigh ones , and glorified before all the people , levit. 10. 3. to worship god is to be neer to him ; you are then under a promise of his special presence : but then he will be sanctified ; either you must sanctifie him , or he will sanctifie himselfe ; he must be sanctified , either in and by you , in the holinesse of your hearts , or upon you in the execution of his just judgements . you must not think to content your selves with pretence to worship god alone in your closet or family ; but you must worship him also before all the people ; and that is a glorifying him . you must worship the father , joh. 4. 24. but it must be in spirit and truth . gospel-worship hath lesse outward pompe and ceremony then that under the law ; and therefore it must have more of plainesse and purity ; else god should be a loser . you must pray alwayes , eph. 6. 18. with all manner of prayer and supplication , not prate but pray ; repetition of words in form of confessions or petition , are not prayer ; your praying must be in the spirit ; your spirits in prayer must be drawn forth and acted by gods spirit , your affections must be spiritual , or you cannot pray ; it may be babling and howling , but praying it is not unlesse it be in the spirit ; your heads may work , and your lips may move , but it s no prayer if the heart lie still : the voice of words is not the voice of prayer , but the sighs and groans that cannot be uttered , rom. 8. 26 , 27. you must lift up your souls in prayer , lay hold on the strength of the almighty and wrastle with him , not letting him alone until he blesse you . jesus christ hath set up and set open a throne of grace , and given us a boldnesse of accesse , eph. 3. 12. you must come in his name with confidence : aske and you shall bave , seeke and you shall finde , knock and it shall be opened to you . you must watch and pray , yea watch unto prayer with all perseverance and joy , eph. 6. 18. you lose many sweet praying opportunities by not watching your season : you lose the acting and improvement of many graces , and obtaining of many precious comforts , and sweet returnes , by not persevering in prayer . far be it from you to pray as a task , or as a work which you are soon weary of , and glad when it is over ; but you must persevere in prayer , and pray with joy , and joy to pray . you must attend at the posts of wisdomes door , prov , 8. 34. laying aside all malice , and all guile , and hypocrisies , and envyes , and all evil speakings ; as new born babes desire the sincere milke of the word , that you may grow thereby : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sincere milke , the form of wholesome words , not sugared with the wisdome of words , but coming in the demonstration of the spirit and with power . that word desire , and desire as new born babes , out of a spiritual instinct , and inward inclination , so as not to be satisfied without you taste the sweetnesse of it , desire it in the sincerity of it , and with the sincerity of desire , that ye may grow thereby . accretio est mutatio minoris quantitatis in majorem , usque ad terminum praefinitum a naturâ : growth is the change of a lesse quantity and degree of grace into a greater ; when you passe from your little knowledge , faith , and love , to a greater measure , then you grow . god hath given his word for to strengthen as well as to beget us , and the sincere word is the word that makes you grow , and that word for that end , should have our strong first born desires . the noble bereans , acts 17. 11. received the word with all readinesse of minde , and searched the scriptures daily whether those things were so . and it will be no lesse noblenesse in you to receive and search , to receive with readinesse and retaine with gladnesse the word of truth . this will argue the honesty and goodnesse of your hearts , luk. 8. 15. thus to heare and keep , and bring ●orth fruit with patience . you must like mary ponder christs sayings in your hearts , giving more earnest heed to the things which you have heard , lest at any time you should let them slip . heb. 2. 1. coming to the lords table you must examine your selves , and so eate of that bread and drink of that cup , which is no lesse th en the communion of the body and blood of the lord ; and thus judging your selves , you are discerning the lords body , and are not condemned with the world : you being thus entertained in christs bosome as guests at his table , you must not forget your poor brethren that be in want . this communicating is doing good , and a gospel sacrifice wherewith god is well pleased ; it is extensive to all , but especially to those who are of the houshold of faith . the blessed gospel teacheth us not onely to do , but suffer . this is a special gift , phil. 1. 29. to you its given on the behalfe of christ , not onely to believe but suffer . suffering makes way for patience , and patience must not onely work , but have a perfect worke , jam. 1. 4. you must not onely be patient , but glory in tribulation , knowing that our patience worketh experience , and experience hope . what although men should revile you , and say all manner of evil against you ? let it be falslely and for christs sake , and then rejoyce and be exceeding glad , for great is your reward in heaven , who are now strengthened with all might ▪ according to his glorious power unto all patience and long-suffering with joyfullnesse ; so that if you suffer as christians for christs cause , and with the spirit of christ , you should not be ashamed , but glorifie god on that behalfe ; counting your selves happy to be reproached for the name of christ ; for the spirit of glory and of god resteth upon you . here followeth the appendix mentioned in the fifth chapter of this book . it was laid down in the fifth chapter , that when christ works great changes in kingdomes and common-wealths , he sheweth signes in the heaven above , and in the earth beneath ; and that occasioned this question , quest . whether those signes in heaven which christ sheweth , do not favour or countenance astrological predictions ? ans . to which i answer negatively . those signes that christ sheweth , do not in the least favour their predictions . now that you may more fully take in the compasse and meaning of this answer , we shall first shew you what we grant concerning the stars , and then what we deny . now we grant these five things . 1. that the stars have a powerful ruling excellency by their light , heat , and motion . they are not like the paints in a chamber , which we look on , but they work not on us . the seat and station of the stars tell us that they are not placed there to disgrace the heavens ; but that they have that in their being which answers so high a place , and work to their ends . so job 38. 31. canst thou binde the sweet influences of the pleiades ? stars have their influences ; that is , their virtue , and power extended to others . psal . 8. 3. when i consider the heavens the work of thy fingers , the moon and the stars which thou hast ordained . the stars then are gods ordinances , creatures ordained by him , and by him for us to consider of . luke 21. 26. the powers of heaven shall be shaken . the powers of heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are sure such as are not weake , but strong in their operation ; therefore , psal . 136. 9. the moon and the stars are said to rule the night . 2. we grant that the stars by their light , heat , and motion , do work great alteration in the aire , the first heaven , as being neerest to it ; god hath placed the creatures neer one another , that they might act conjoynedly . the clearnesse or cloudinesse of the aire may relate to the stars ; the stars also are considerable in the moisture , or drynesse of the aire . if the wind be aer motus , the aire moved ; i know not but that motion may some what relate to the virtue of the stars . 3. we deny not but that the stars having this power over the aire , they do by the aire diversly affect compound bodies that breath in this aire . this our experience teacheth us ; in faire weather we are more frollick , our spirits are up , we are more apt to sing , to move cheerfully , our phantasies are more busie , and our motion more pleasant ; whereas in thick foggy weather , our brains are clouded , and we are heavy and dull of action . heat , cold , moysture , and drynesse , are the four principal qualities of compounded bodies ; and surely the temperature of the aire works much on these , as is observable when we are sick . 4. scripture speakes plainly , that they are for times and for seasons , for days and for years , gen. 1. 14. the lights in the firmament are to divide the day from the night , and to be for seasons , for days and years . seasons are such times as are proper and peculiar to some actions and bodies ; he appointeth the moon for seasons , and the sun knoweth his going down , psal . 104. 19. seasons are such portions of time , as if a man come forth to act in , he shall finde an advantage to his work from the time ; which advantage he will misse if he go not forth then . thus in sowing , the growth and fruit depends not onely on the commiting of the seed to the ground , but committing it to the ground in a certaine time , which is therefore called sowing season : sow before or after that time , and your labour will not thrive ; and this sheweth the goodnesse of that promise , gen. 8. 22. while the earth remaineth , seed-time and harvest , and cold and heat , summer and winter , day and night , shall not cease . thus learned mr. aynsworth explaines job 9. 9. concerning the four seasons of the year : which maketh arcturus , orion , and pleiades , and the chambers of the south : arcturus ariseth in september , and beginneth autumne ; orion ariseth in december , and beginneth winter ; pleiades ariseth in the spring ; and the chambers of the south he interprets of the southerne stars , which are for the most part hidden from us , as in chambers ; but some arise so as in summer , as the dog-star . 5. we readily yeild that there may be some present predictions about weather , and things contemperating therewith ; such as mariners , physitians , and husbandmen make : of which we read , luke 12. 54 , 55. when ye see a cloud rise out of the west , straitway you say , there cometh a shower , and it is so : and when you see the south winde blow , you say there will be heat , and it cometh to passe . mariners at sea have many useful signes of winde or storme to follow , and so accordingly prepare to avoid the danger . physitians by the temper of the aire , and the body of the patient , foretel what intension or remission of the fit there may be . husbandmen ( whose labour casts them to be much abroad ) are not unskillful concerning the seasons , and so accordingly to order their cattel . but these are vastly different from those things which men presume to answer from the stars , although the stars be altogether silent concerning them : as about marriage , trade , health , or sicknesse , manner of living and dying . the confident conclusions about these things , are the darke visions of mens wicked hearts , which the stars give no light unto . thus ye see what we grant . 1. that stars have a ruling power . 2. make great alterations in the aire ; and so , 3. on compound bodies . 4. they make times and seasons . and 5. that men may from the present consideration , make predictions of times and seasons from them . that which we deny , we shall lay down in two propositions . 1. the stars have no power over the reason or will of men to necessitate or inforce them to this or that way or object . stars cannot act immediatly on the minde to present this or that thing to its consideration or apprehension . they cannot fixe or tye down the mind to meditation . they cannot suggest that which is for argumentation . they cannot make the conclusions which the minde shall assent unto , or cause that assent . they cannot directly incline the will to this or that good , to passe by this , and pitch upon that , or suspend from either . angels are creatures in their make and being more excellent then the stars , acting by reason and will as we doe , and so are neerer to us : yet they have no such power over us : how much lesse the stars ? we say secondly , 2. that no man can pretend rightly to foretel from the stars things that in their production depend on the will of man , or are otherwise contingent : and that the pretences to such predictions , and undertakings therein , are frivolous and impious , as may appeare by these seven arguments . 1. such a way of prediction is derogatory to gods prerogative , who onely knows all things in himselfe , and not from without himselfe as we do ; he knows all things , and all the circumstances of things , not by discourse or succession as we do , but altogether and at once , past , present , and to come . it s a high presumption for any creature to presume to know those things which god hath hidden . now god hath hidden all contingent things from us : the reason is , because our knowledge of things is by their causes : scire est per causas rem cognoscere . to know , is to unstand a thing by its causes ; but contingent things to come have not now their determination in their causes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non habent in causa sua determinationem : things contingent are more undetermined then other future things . contingentia vera est indeterminata potentialitas ad plura : true contingency is an undetermined potentiality to more things . there be two things in contingency . 1. it makes a thing liable to this or that way , this or that hand , this or that being ; it hath a possibility to this or that . 2. that this possibility is not determined to this so as not to that , or to that so as not to this ; and so no man knows where , or when it will fall : that is gods prerogative thus to know contingencies . 2. this manner of prediction is diametrically opposit to the word of god. heare the voyce of the third command , thou shalt not take the name of the lord thy god in vain . now astrological predictions do take his name in vain . gods creatures are his workes , and so his name , because they make him known , as a name doth the thing whereof it is a name , when they are applyed to that end that he hath set out for them . but now astrology in these predictions is a grosse abuse of the heavens and the stars ; for they wrest them to serve their wicked lusts and phantasies , boastings , and covetousnesse . god never appointed them to foretel such things as they would make them speak about , as will farther appeare in the next reason . levit. 19. 26. ye shall use no inchauntments , or observe times : it is so much against his will , that when the holy ghost would set out something notably crosse to him , it s said to be as witchcraft , 1 sam. 15. 23. but i know they will deny their predictions to be witchcraft ; but if they be not from natural causes , or from divine revelation , i know not what else to refer them to . deut. 18. 9 , 10. thou shalt not learne to do after the abominations of those nations ; there shall not be found among you one that useth divination , or an observer of times . take notice . 1. they are an abomination to the lord. 2. they are such abominations as the nations used . 3. such as for which god drave them out . it s remarkable , the vilest of men and nations , and the bitterest enemies of the church , are branded with this sin . pharaoh king of egypt , exod. 7. 11. pharaoh called the wise men and the sorcerers . nebuchadnezzar king of babylon , ezek. 21. 21. the king of babylon stood at the parting of the way , at the head of the two wayes to use divination . isa . 2. 6. thou hast forsaken thy people because they are southsayers like the philistines . now egyptians , babylonians , and philistines , were the noted enemies of gods israel . god will be a swift witnesse against such , mal. 3. 5. he forsooke his people the house of jacob because they were southsayers . ezk. 13. 9. my hand shall be upon them that divine lyes , they shall not be in the assembly of my people . isa . 41. 25. god frustrateth the tokens of lyars , and maketh diviners mad . 3. we shall reason from the nature of the stars . the fixed stars are not to be numbred , gen. 15. 5. it s the speech of god to abraham , tell the stars if thou be able to number them : that is , he was not able to number them ; and as their numbers , so their virtues are not known . there may be as many contrary aspects which men know not , as which they pretend to know ; and the unknown contrary aspects may hinder the aspects they know . mathematicians say the heavens are whirled about with so rapid and swift a motion , that in a small moment of time , the state of the stars is changed from the diverse stations , whereof the predictions are . now , how can they declare that , when it is uncertaine in what temperament the stars be ? beside the virtue of the stars is mingled together in the subject whereon they work : they do not work singly and apart on the subjects ; as for example ; jupiter doth not worke alone without mars , nor mars without jupiter , but all the stars put forth their force and virtue together : sol , luna , mercury , and the rest work together on the aire , and so on compound bodies , and so they are common causes ; that is , their causing power is such as is not proper and peculiar to one constellation , so as other stars and constellations do not share in it ; but what they put forth its common to other stars together with them , and so these stars with these stars ; and it being so , how can they ascribe this or that consequent to one star so as not to another , since they all caused together the effect ? astrologers make the stars particular causes , causing particular effects , or else they can foretel nothing by them . surely the stars groane to be thus abused , to be diverted from the end they were appointed to ; and put under this bondage to serve the phantasies of men , and not those proper ends assigned them by god. 4. we reason from the nature of art : ars est sapientia dei in creaturis refracta : art is the wisdome of god refracted in the creatures . all wisdome and knowledge is incomprehensively centered and meeting in god , but there it is too high for our reach ; but it s severed and broken in the creatures , that so we may understand it in them . i deny not but there is an art of the stars , which art god hath made , and its a beame of his wisdome shining on them , which is called astronomy ; that is , the law of the stars , or that rule that god hath subjected the stars unto , and our reason findes out . but that is not the wisdome of god whereby he knows and foretels things to come ; that wisdome , that foreknowledge , that foreknowing wisdome god never placed in the stars , nor shall we ever finde it there . all art is that which by our meditation , arguing , observation , and experience , we take up out of the creature whereof it is an art ; as in the art of musicke : no man makes the art of musicke , that is a creature of gods making : onely men finde out and discover what god hath made ; as namely , god hath made this or that proportion in sounds which cause harmony , men have not made these proportions ; men indeed finde them out to be there where god hath put them : omnis applicatio rationis rectae ad aliquid factibile pertinet ad artem , saith aquinas : that is , all the application of right reason unto any thing that is to be done pertains to art ; so the application of our right reason unto sounds , findes out god wisdome there , and belongs to the art of it . study , yea study again and again the nature of the stars , you shall never finde any such prognosticative virtue placed in the stars . parentes disciplinarum sunt experientia & inductio . experience and induction , are the parents of arts. experience is the gathering of many observations , and applying them to certaine proper uses : but if men gather true observations , and apply them rightly , they shall never make up their predictions , but that which shall come forth far different from them . induction is the gathering together of many experiences : now if they can make no experience , they cannot make inductions which is out of many experiences ; and if neither experience , nor induction , then no art. 5. we argue from that part of astrology concerning predictions about alteration of the aire , about faire or foule weather . how grossly are they mistaken there , and how is that contradicted and condemned by our daily experience ? so that i am more then three quarters perswaded , that if one take an almanack calculated for this present yeare , 1655. and where it is written fair weather , write foule , and where it s written foule , write faire ; where its written stormes , write calme ; and your writing , as to the event and successe , shall fall out as right as that which was first calculated . part of the reason that induceth me into this opinion is this . much , yea very much of weather depends upon the winde : now who knows twelve months before , where the winde will be twelve months after ? nay who knows this day , where the winde will be to morrow ? god hath not left the windes in the keeping of the stars ; but he holds them in his fist , and rides upon the wings of them , psal . 104. 3. millions of men live and trade in the great deeps , they have their several ways ; some eastward , some westward , some outward , some homeward bound : god knows all their wayes and occasions , and who stands in most need of winde and weather , and he serves all their turnes in his season ; and so turnes wind and weather as he thinks good , without acquainting the stars with it . now if they mistake so wofully in this one thing , which seemes to be most within their sphere : and if god have so ordered it , that although mariners , physitians , and husbandmen , can by the present face and posture of the skie , tell somewhat of winde and weather insuing , but they are limited that they cannot do this fourteen dayes before ; nor then when they do it , any farther then by a likely conjecture . how can we imagine astrologers should take upon them rightly the foretelling of things contingent many years after ? 6. these predictions are derogatory to that excellent frame that god hath made man in . it s the noblenesse of his make , that where he acts like himselfe , acts as a man , he acts by wit and will : he is agens consilio , such an agent as acts by counsel ; that is , by dictate and principle of reason and will ; and these two are lockt up from the powers of all creatures , that they cannot act on them immediatly ; and so from the power of the stars . i meane , that it is in the nature of man , when these creatures have done their uttermost , yet for him to rise up , and act contrary to all their actings . i know astrologers use frequently this saying ; — sapiens dominabitur astris : a wise man shall beare rule over the stars . yet how unduely and imperiously do they incroach upon the queen and castle of the soul ? i meane the will of man , and prescribe wicked laws for hope and feare : alas , how many , too many are inslaved by them ? these astrologers make their nests above the stars , and lord it over their weake disciples , assuming more right over them then the stars have ; for many times they take away their rest , and weaken the quiet of their minde by their dayly expectation of such successes as they presumptuously speak of , and shall never come to passe . for shame , for shame , let us redeem our selves from this captivity . god hath not subjected your reason and will to angels ; then surely not to stars or star-gazers : angelus non potest aliquam formam imprimere in imaginatione nisi mediante sensu extrinseco , nec potest voluntatem nostram mutare : aquin. an angel cannot imprint any forme upon our imagination , but by the interposition and mediation of the sense , which is outward , neither can an angel change our will. let us blush to attribute that to stars and men , that angels have not . 7. the last argument we shall name taken from the nature of things contingent : now there we have this rule , futurorum contingentium non est determinata veritas ; that is , the truth of future contingent things is not determined ; and yet how peremptorily doe they conclude concerning these things ? as about marrying a wife , about what kinde of life or imployment this or that man shall be of ; whether he shall dye by war , or by water ; that in such a yeare of his life he shall be sicke , that he shall be deare to princes , and such like . now these are things that are undetermined ; that is , they may fall out this or that way : how can they have any knowledge of them ? contingens dicitur quod aliter esse potest . a thing is said to be contingent , that might have been otherwise then it is ; that although in time it come to passe in this or that shape ; yet as to the causes producing , it might as well have been in another shape . god retains the determination of these things in his own will , and therefore he knows them , but men cannot . things are said to be contingent inwardly , or outwardly . the actings of the will of man , make that contingency that is called inward : outward contingency ariseth from some outward help or impediment : now that god hath removed these acts of the will from the stars , we heard before ; and no lesse removed are the helps or hinderances that doe fall out in the producing of particular effects , to which the stars can give you no light , but leave you in the darke . but doe not many things they speake of come to passe and fall out as they foretel ? and doth not this mightily commend their way ? you say that experience is the mother of arts , and they have many experiences ; and how will you , or can you answer them ? i answer diverse wayes . 1. i deny that they have so many experiences as they brag of ; somewhat that seemes to favour their proceedings , may be taken notice of by those who affect and admire such a way ; and no marvel then , if it be commended far beyond what it was ; for the commendations follow the affection of the commender , and not alwayes the nature of the thing commended . and what if men to spread their lyes farther will print them , must they be true because they are in print ? and what if some things reported be of some antiquity , will that make them authenticke ? they have not so much to brag of as they pretend ; for mauy things are said to come to passe that did not . 2. suppose such and such things doe come to passe , it s not from any causing virtue in the stars : if you could heare their voice , you would have them disclaming of their influences to such effects . they come to passe , t is true ; but are there no other causes then the stars ? are there not other things that are neerer to which they may be ascribed ? surely there are . 3. blind men sometime hit the white , and dreames sometime sute with what after falls out : and so many astrologers among many falshoods , speake something that may prove true ; and no marvel , seeing their predictions are like the dubious answers of the oracles , which may admit a diverse sense , and speake in general termes , which credulous men apply as they think fit . 4. the coming to passe is the strongest argument against them ; it comes to passe , but not by any thing in the nature of the stars foretelling it , nor by any art , nor by any revelation from god. then may you not justly feare , that such discoveries arise from him who is the enemy of god , and your souls ? the lyar , and the father of lyes , the prince of darknesse and of the power of the aire , who workes effectually in the children of disobedience : and were you not much better to want such predictions , then take them up by such a hand ? 5. it may come to passe in a way of judicial vengeance ; your mindes are set upon lyes and vanities , and god may answer you according to the visions of your own heart . ezek. 14. 4. every man that putteth the stumbling blocke of his iniquity before his face , and cometh to the prophet ; i the lord will answer him that cometh according to the multitude of his idols . if god answer him that comes to his prophet according to the iniquity of his heart ; how much more will he answer them that come to astrologers , satans prophets , according to their iniquity ? 2 thess . 2. 9. antichrist cometh after the working of satan , with all power and signes and lying wonders . now vers . 10. because they receive not the truth in love , verse 11. god sends them strong delusions that they should beleeve a lye : or it may be god comes to try you . deut. 13. 1 , 2 , 3. see how the case is there stated . if there arise a prophet that giveth thee a signe or a wonder , and the signe or the wonder come to passe , whereof he spake unto thee , saying , let us goe after other gods ; thou shalt not hearken to the words of that prophet or dreamer of dreams ; for the lord your god proveth you , whether you love the lord your god with all your heart and with all your soul. a word of application . 1. to those who are professors and teachers of the mathematickes . i have one word to you ; and would to god it might finde acceptance with you . i honour all art ; if not too much , i am sure enough : and i hate not that pleasing and profitable study of the mathematicks , although i confesse my selfe no proficient therein . i would humbly intreate you to keep to what is art , and the wisdome of god in the creature , and that will render you wise , not cunning men . surely piety is the best policy , and the feare of the lord , the beginning of wisdome . i appeale to your own consciences : should you not tremble when in your predictions you aspire to what i● proper to god , and not communicable to man ? it s enough for our narrow compasse , and to keep us humble , to recall a little of what is past ▪ and to know ●ot very much of what is present before us , but least of all what is to come . the apostle paul would not have the corinthians should thinke 1. cor. 4. 6. above what is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ be not angry with me if i wish you so well , that i would not have you to think , or write above what god hath written in his word or workes . there be some things in all arts that god hides from men , as sympathys and antipathies in natural philosophy , the returnes of agues by set fits in medicinal practice ; and in your own way , the cause of the ebbings and flowings of the sea : you are not infallible in what you think you know : you are apt enough to erre as you are men ; humanum est errare ; but how much more apt if you proceed by erroneous principles and doctrines ? is it nothing to you that god hath stirred up the spirits and pens of those who are godly and wise to appeare against your way ? i should much suspect my selfe to be in the way of balaam , when i should meet with so many angels , ( ministers , messengers , of god ) coming against me . you may mistake , and so mispeake , as that divination may easily turn into a lye , isa . 44. ●5 . and god may blast that reason into madnesse that is so abused : and then how sad will your case be , when you must be ranked with those who are without , whose property is described ▪ to be such who love and make a lye , rev. 22. 15. oh remember how unduely and nnworthily you have perplexed , and rejoyced the hearts of people : you have put them in feare where no feare was , and rejoyced them when you had no good ground for it . you have raised up hopes in them like spiders webbs , which a little time hath easily swept away ; and you have driven many to despaire , when god gave no cause for such desperation . how infectious have your principles and practices been ? how many have been misled by you ? think on your schollers whom you have trained up to follow your steps ; if you walke awry , how can they walke right ? doth it not , or may it not pitty your heart to see so many , young , ingenious , hopeful gentlemen , to be corrupted by you ? it may be god may give you repentance , which i heartily wish ; but they may be hardned in their vanity , and never returne ; and will not that fall sad on you , when you shall remember that you have a generation in the pit beneath , whom your false teaching and corrupt example hath begotten ? you cannot be so inobservant in your own way , but you doe know that god from heaven doth beare witnesse against your weather-wisdome ; making that prove faire that you foretel to be foul , and foule to be fair . now if you are so much out in that which is lowest in your way ; may you not much more mistake in higher pretences ? surely since you are so confident of things to come , which yet god and nature hath not actually determined , you might be more bold to call up things past ; if you can tell a person what shall befal him , you may as well tell what hath befallen him . why doe you not bend your thoughts that way , and not this ? is it not because it would not be so taking with men , and withal it would decry your skill ? remember , and forget not , you must give account of your wayes and workes ; thinke seriously of it : will your proceedings be owned by christ another day ? will he say to you , euge bone serve , well done thou good and faithful servant ? thou hast been faithful in thy predictions , i will make thee lord of ten cities ; enter into thy masters joy . will he not rather accuse you for abusing your selves and others ? for mispending your parts and paines , and snarling at those who reproved you ? your sins are great , but not unpardonable : oh that god would give you repentance unto life , like those we read of in acts 19. 19. many believed , and among those , many that used curious arts , brought their bookes together and burned them before all men . if you will stile your dealings arts ; others , and rightly too , will call them curious : now there was cause enough to burne their books then : may there not be as much in your books now ? i shall adde no more , onely leave it to god and your consciences ; and descend to give a word to your disciples . i cannot but from my soul pitty you , to see your youth and ingenuity so dangerously intangled . astrological predictions are fine cobwebs to catch young wits . give eare to a plaine word . it s possible you may meet with something that is and may be called art : but is there nothing else ? is there not something far worse ? no evil was ever so audacious at first , as to appeare unmasked , and in its own colours ; the worst of things sometimes put on the best of names and pretences . i should be too impudent in writing against what is art , and so gods wisdome in the creature ; and you would be too negligent and grosse , if you espouse mens phantasies and wickednesse for art , for gods wisdome in the creature . all men desire to know , and those that know something , desire to know more : scienti● non habet inimicum nisi ignorantem . i blame not your desire of knowledge , but wish you to goe on in it , and that your desires may end in attainment : but take heed what , and how you know . all knowledge of excellent objects innobles the minde , excellens objectum intellectum perficit . i beseech you weigh , whether such principles as you are taught and have sucked in , will make your minde one jot better , and not rather much worse . i know they insinuate not barely by pretending to augment your knowledge , but knowledge in relation to your practice ; of something to be done by you , and that hereafter ; nay of what god will doe by you , and to you ; and these considerations are taking and snaring . to pretend ▪ to advance knowledge onely , without practice would be vaine speculation : to know onely what concerns other men , would seeme a busibodinesse ; to tell you what is past is but to recall what you had some knowledge of before ; but to tell you what is to come , and to come from god , this takes much with you . but ( deare hearts ) be not deceived : how came the spirit of god to them , that they can reveale so much to you ? they goe , but god sent them not ; and they declare , but what ? the visions of their own heart . i am not ignorant that there is somewhat of singularity by which they ingraciate themselves ; men affect to be and doe something more then others : to be as all men are , to know as all men know , is but a common being and knowledge ; but to be of higher straines and extract , to be of more accomplisht perfection is that which men strive for , and they pretend to bring you unto . bona verba : these are good words indeed ; but looke well to it , lest while you aime to be higher then other men , you fall not beneath the lowest christians ; and while you strive to know what you should not , you grow ignorant of what you should . the knowledge of god and a mans selfe , are the greatest sciences , and they make faire to instruct you in both , but lead you aright in neither . the word , the gospel , the word of truth , will give you the knowledge of god and your selves , which they and the stars can never do . t is true , they maintaine their way in a kinde of majesty with great , sounding , strange words : as the luminary of the time , the sun angular posited in this or that house ; the moon in this or that sextile , to mercury lord of his ascendant , and such like termes . but how weake is it to be carried away with words , and sad to be worded into wickednesse ? above all , give me leave to warne you of casting your own nativities , or the nativities of others , or suffering others to cast them for you : and here take notice of these sixe things . first , 1. they must know the moment in which you were borne ; and who can readily tell them that ? i am sure you your selves cannot remember it ; and truely i think your mother and the good women then present were so busie about you and her , that they did not tell the clocke : but suppose some heard it stricke ; it may be the clocke was wrong set , might goe an hour too fast , or too slow . how will , or can you know the direct time ? and the heavens change in a moment , what worke can you make of it ? 2. they make an image of the heaven in a table and the houses for the stars : but what if these houses and tables are creatures of their own braine , and never of gods making ? what sorry creatures will they prove , and the workings upon them as sorry as they ? the twelve houses are made of the feigned signes of a supposed zodiacke . now what worke can you make of things feigned and supposed ? may we not conclude safely that what is wrought upon such suppositions is little better then something feigned or supposed ? 3. they undertake to shew you what houses the stars were in when you were borne ; as what house jupiter , sol , and venus , were in , which they account the best planets ; saturne , and mars , the worst ; mercury and luna , varying according to the places they reside in , and such like stuffe . that there be places and motions of the stars i question not : but as for these houses and the stars being at such a moment in this house , or at another moment in that house ; i doe more then suppose , he shall not be damned that believes no such matter . 4. they pretend to tell you who reigned when you entered into the world . it is more then ever they can prove , that there is such a monarchical virtue and order in the stars ; that is , that this , or that particular star hath its virtue and influence apart from other stars ; that it rules and hath power which the other stars have not , and puts forth this power in a way of rule , without them , and distinct from them . and it would be as hard to give a reason why the constellation at the time of the birth must be calculated and not as well the constellation at the time of the conception , or while it was an embrio . i confesse i am altogether in the darke , and i thinke you have not much light with you , so much as to shew me why you should not calculate conceptions as well as nativities , or the state of a childe in the wombe , as well as the birth of it . 5. they pretend to tell you in what degree , and with what aspect the other planets did temper or inflame . you must blame my ignorance if i apprehend it very hard to understand the particular influence of the stars , much more the degrees of that influence . i know not how to understand one star regent and another subservient : my faith tells me they worke together and at once , in common , according to that nature and motion that god hath given to them . 6. but to pretend to read from them , from the heavens , houses , planets , aspects , influences , and the like , what is decreed concerning you , as that the stars incline a man to atcheive great preferment , declare a fit capacity to this or that thing , promise a smatterring of it ; discover whether a man shall attaine the thing desired , or the like . this i say is to me unlikely and ungodly : which that it may appeare to you , weigh the arguments before alledged . what although they tell you of good things ? i beseech you abuse not your faith to believe them ; it will be your happinesse if god bestow ▪ such and such good things on you ; but you shall never come the more to enjoy them ; because of the stars or their predictions ; and you doe but abuse them and abuse your selves , and your blessings to take them up from their hand . suppose they tell you of something crosse and darkely spoken ; let not that affright you : let me speak to you as our saviour to his disciples , joh. 14. 1. you believe in god , believe also in christ : men or their messages you are not obliged to believe ; nor will it ever be charged on you as a sin of infidelity , to give no assent to these their astrological predictions . finis . notes, typically marginal, from the original text notes for div a81992-e210 natura hominis novitatis avida . notes for div a81992-e1500 pos . 1. pos . 2. pos . 3. pos . 4. pos . 5. pos . 6. pos . 7. pos . 8. pos . 9. pos . 10. pos . 11. pos . 12. notes for div a81992-e6390 psal . 111. 2. v. 3. v. 4. the occasion . v. 5. v. 6. v. 7. & 8. heb. 11. 1. heb. 11. 27 the scope . mic. 6. 9. mat. 4. 8. jam. 5. 16. rev. 3. 14. isa . 1. 3. 2 sam. 23. 15 , 16. dan. 9. 2. notes for div a81992-e7250 prop. 1. prophesies 〈…〉 ed , in way of a promise . isa . 9. 6. mat. 1. 22. isa . 9. 2. prop ▪ 2. n. t. promises are set out it o. t. language . rev. 11. 1. rev. 21. 3. rev. 14. 8. heb. 4. 2. prop. 3. pro ▪ and proph. to betaken in the largest senser . gen. 32. 9 , 13. psal . 119. 96. prop. 4. they have divers degrees of fulfilling . hos . 11. 1. mat. 2. 15. jer. 31. 15. mat. 2. 17. isa . 53. 4. mat. 8. 17. psal . 78. 2. math. 13. 35. zach. 11. 12. math. 27. 9 psal . 22. 18. joh. 19. 23. isa . 61. 1. luke 4. 21 psal . 41. 9. joh. 13. 14. isa . 53. 1. joh. 12. 38. master tempest wood. mat. 2. 17. acts 2. 16. prop. 5. under one expression they comprehend a whole series . rom. 9. 7. rev. 16. 1. prop. 6. they correspond with former glorious workings . hag. 2. 5. rev. 11. 6. mic. 7. 15. prop. 7. inflicting of judgements subordinate to promises . isa . 10. 12. prop. 8. christ coming is the time of fulfilling pro. & proph . notes for div a81992-e9760 the 〈◊〉 eight proposals give light to hag. 2. 6. 7. exod. 19. 18. the coherence . saith what ? 1. to speak . gen. 20. 5. 2. to prophesie . gen. 41. 54. said aforehand . 3. to meditate . ● sam 21. 16. 4. to command . jonah 2. 11. 5. to promise . obser . 1. obser . 2. shaking what ? obs . 1. obs . 2. obs . 3. obs . 4. obs . 5. terra pedibus annima●●●m teritur . obser . 1. obser . 2. obser . 3. notes for div a81992-e13090 doctr. the lord in changes dispenseth himselfe by the way of a promise . gen. 9. 13. gen. 17. 4. reas . 1. this holds out god as a father . reas 2. exalts the honour of christ the son. reas . 3. honour god in the person of he spirit . joel 2. 28. reas . 4. makes for the advantage of gods people . 2 cor. 7. 1. reas . 5. confounds the men of the world . reas . 6. greatens our estate . use 1. of instruction . great turnes have great wants . that god then withers the arme of flesh . psal . 76. 5. gods wayes are in the deep . use 2. to search the promises . dan. 2. 28. moti . 1. this renders you children of wisdome . mot. 2. preserves against sin . mot. 3. advanceth your faith , and love . mot. 4. conquers difficulties . mot. 5. makes us watchful and dutiful . mot. 6. promotes the praise of god. notes for div a81992-e15260 doct. christ workes alterations in the natural bodies of heaven & earth . christ gives a being to all creatures . maintains what he hath given they are at his beck . they sometime step aside from their ordinary course . chirst guides those steppings . these turnes have the nature of signes . signes . rememorative . demonstrative . prognostical . practical . reas . 1. christ begins to take his power . reas . 2. speakes to all the world . reas . 3. creatures are not in that estate he intends . rom. 8. 22. the creatures groaning opened . gen. 1. 26. reas . 4. christ draws out spiritual actings . use 1. see christs excellency . it s vain to oppose christ . it s easie to believe promises of this life shall be performed . use 2. of exhortation . 1. consider christ in all the creatures . fear before christ . expect great things . rom. 4. praise christ . notes for div a81992-e17230 angels called heavens . job . 15. 15. how angels are changed . heaven shaken when christ takes our nature . at christs birth . at gospel preaching . 1 pet. 1. 12. angels changed when god reveals new things to them . omnis locutio dei ad angelos est illumi●atio . when they have new imployment . doct. angels minister in these turnes . for 1. christ is head of angels . math. 26. 43. dan. 7. 10. angels are to serve christ in ● members . heb. 1. 14. psal . 91. 11. in destruction of enemies . angels are to have honour of their service . angels are in the vision and so in the execution . angels have kingdome ▪ worke . they shall be co●joyn'd with saints hereafter ; and so now. christ being upon his greatest worke useth his best servants . christ must have his angels , as well as satan hath his . object . sol. 1. use of instruction . use 1. christ is far above angels . heb. 1. opened . v. 4. v. 6. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 2. v. 6. v. 2. v. 3. v. 8. 7. and 10. v. 8. v. 13. use of exhortation . 1. to behold these works . 2 not to be discouraged . 3. rise in love . 4. come forth to be fellow ▪ servants with these angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a81992-e20740 heaven meanes h●gh things . rev. 12. 7 , 8. isa . 61. 15 , 16. isa . 65. 17 , 18. isa . 34. 4. doctr. christ shakes kings and princes . reas . 1. kings make great turnes . isa . 14 ▪ 12. 13. reas . 2. they seeme exempt from mans power . reas . 3. dealing with them , is a way to deale with nations . reas . 4. kings seeme to be christs match . use 1. 1. there is a meanesse in their majesty . 2. management of particular places must be reckoned for . 3. christ will surely account with meaner men . 4. we may appeale to christ . 5. judgements on kings have characters of christ on them . rev. 6. 2 , 3 , 4 , 5. v. 2. v. 3. & 4. v. 5. & 6. v. 7. & 8. v. 9. v. 12. rev. 8. 2. rev. 16. 1. use 1. of exhortation . to meditate on christ and his shaking . 2. give christ the honour due to him . notes for div a81992-e23120 pos . 1. all power is given to christ . 1. all power is in christ . 2. his due upon the taking of our nature . 3. all power is rightly said to be given christ . 4. christ hath had little glory of all his power . 5. christ will exalt himselfe , so as kings shal confesse his power . dan. 4. 37. use of instruction . see gods love to christ . 2. the father is fully satisfied that all is in him . 3. the pleasure of the lord shall prosper . use 2. exhort . 1. to invite to love christ . 2. to be at his disposal . 3. let wicked ones tremble . 4. let the earth be glad . psal . 97. 1. notes for div a81992-e24590 pos . 2. kings reigne by christ . prov. 8 : 16. for 1. they are , or are not , by him . 2. christ blesseth or blasteth in goverment . 3. kings cannot put forth their power without him . 4. continuation and succession is from him . bad kings as well as good , reigne by christ . good men may be bad kings . 2. the badnesse of kings is not from christ . 3. yet he suffers them to be . 4. christ is righteous in thus suffering them . hos . 13. 11. 5. christ ●s gracious , as well as righteous . 6. christ reigns more in those who are good , then in those who are bad . use 1. for instruction . christ stamps a majesty on them . 2. to rise against them , is to rise against christ . rom. 13. 2. 3. ascribe the good of government . to christ . 4 a ground of patience under bad rulers . 5. christ is more glorious then all kings . use 1. of exhortation . psal . 2. 10. 1. to be wise . 2. to be instructed . 3. to feare . 4. to serve . 1 pet. 2. 14. prov. 20. 26. 5. to rejoyce with trembling . 6. to kisse the son. notes for div a81992-e27230 pos . 3. government is for the worlds good . 1 pet. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. it keeps the world in order . persons so kept , enjoy propriety . 3. government promotes increase . 4. protects our peace . 1 tim. 2. 2. 5. when god fits some , and makes others consenting . 6. this is for the good of all ranks of men . 7. in their whole lives . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 tim. 2. 2. 8. honour due to governours . use 1. for instruct . 1. god is a faithful creator . 2. governours need w●ldome , and publick spirits . use 2. exhort . 1 to esteeme them highly . 2. make honourable mention of them . gen. 42. 10. 3. to speak to god for them . 1 tim. 2. 1 , 2. 4. to submit to every ordinance of man. 5. to serve in person & purse . notes for div a81992-e28840 pos . 4. government is apt to change . 1. governours change . 2. forms of government change . 3. people change . 4. laws change . 5. leagues and trade change . 6. christ changes them by his judgements on them . use of instruction . 1. surely , lesse bodies will change . 2. see the creatures vanity . psal . 118. 8 , 9. use 2. of exhort . 1. to governours to look after true wisdome and righteousnesse . 2. to be little in their own eyes . 3. to have our treasures in heaven . 4. cast off quarrelling passions at these turns . 5. contend that the change may be for the better . notes for div a81992-e29850 pos . 5. kings abuse their power . gen. 10 10. 1. they serve themselvs more then others . 2. they turn their power to the hurt of others . 3. the powers were against christ in his person . 4. they have been enemies to christ his people . 5. they give up their power to the beast . use of instruction . 1. see the ground of the turns upon kingdomes . 2. kings little deserve the name of holy. 3. judge no cause by great followers . joh. 7 48 , 49. 4. learne the true value of earthly powers . 5. let those that rule be circumspect . notes for div a81992-e30880 pos . 6. sins of princes break their power . as 1. a lazy spirit . 2. not accounting with their ministers . 3. when will is law , greg. in moral . 4. not executing good laws . 5. injustice . 6. sinful conformity to neighbour nations . 7. undue interposal in the things of god. 8. persecution of the good and quiet . use 1. of instruct . see the cause of our turns . use 2. of admonition . 1. watch the heart in lawful things . 2 tim. 3. 4. 2. beware of self-love . 3. exalt not your selves unduely . 4. anger misbecomes you . 5. forget not others kindnesse to you . 2 chron. 24. 22. 6. look that followers prove not flatterers . notes for div a81992-e32480 pos . 7. wicked prince , wicked people . reas . 1. wickednesse in princes comes in another dresse . reas . 2. good la● are not ex●cuted . reas . 3. wickedness is established as by a law. psal . 94. 20. reas . 4. because of national priests . reas . 5. people are led by example . vse 1. rulers have much to answer for . 2. examples move much . 3. wi●kednesse is in ●ur 〈◊〉 . 4. it s just that we suffer from princes . notes for div a81992-e33180 pos . 8. abuses in princes & people , adapt to civil war. 1. it doth so with good men . 2. it s so in bad men . 1. pride in princes produceth pride in people . 2. pride brings in luxury . 3. luxury begets poverty . 4. poverty discontent . 5. discontented people meditate on their pressures . 6. then payments for publick use , are cryed down . 7. people grow weary of their trades . 8. they feele much ; but feare more . 9. there be mauy incendiaries . 10. these incendiarys have many followers . vse 1. to princes . 2. to people . vse 3. to all to admire god in his goodnesse . notes for div a81992-e34330 pos . 9. civil wars cause ruinous turnes . 1. government is then destroyed . 2. laws are then silent . 3. religion is slaine . 4. learning and trading fall . 5. it makes a rich people poor . 6. no safety to any . 7. plantations are nipt in the bud . 8. victories of civil wars , are much to be lamented . vse 1. admire gods goodnesse . 2. consider how much we are engaged to those now in power . 3. look on some inconveneinces as eligible . 4. promote not civil war. notes for div a81992-e35650 pos . 10. neighbours fall from or upon us . 1. god hath bounded nations . acts17 . 26. 2. confederacy is needful for a nation . 3. it s of great concernment what , and with whom confederacy is made . 4. islands have more liberty in choice of their confederacy . ● we may 〈◊〉 with 〈…〉 . . 7. our 〈…〉 adve●sari●● . 8. 〈…〉 ●e 〈…〉 9. this disjunction tempts your confederates to shake you off . 10. it opportunes them to become y●ur enemies . vse 1. see how little hope or help in men . 2. see the wickednesse incident to nations . 3. an argument against civil war. 4. it s a curious worke to manage publick affairs . 5. admir● god in his providences . notes for div a81992-e37520 pos . 11. vnjust dealings cause forreigne wars . 1. the pride and lust of ruling men , cause unjust dealings . 2. men desire to be great alone . 3. great leaders obtain many followers . 4. our distraction is their season . 5. an oppressed people are very sensible . 6. they resolve to retaliate . vse 1. see the spreading nature of sin . 2. a nation is liable to trouble u●on tr●●b 3. war is an appeale to god. 4. see here gods goodnesse . notes for div a81992-e38500 pos . 12. christ deals in severity with kings . isa . 20 23. reas . 1. they break covenant with their people . reas . 2. christ appears no respecter of persons . reas . 3. christ his wisdome exceeds their king-craft . 〈…〉 . reas . 4. christ is to overcome satan in his own territories . vse 1. see the sinfulnesse of kings , in christ his dealing with them . vid. chap. 10. & 11. 2. see his impartial holinesse . 3. learne to what to refer our present providences . notes for div a81992-e39730 how the positions formerly handled conclude about our present turnes and changes . notes for div a81992-e40230 1. jesus christ is king of saints . 2. he is so upon his sufferings . 3. he puts forth his power as king of the world , for his people to whom he is king of saints . rev. 12. 16. isa . 43. 14. 4. christ shall have more glory in this world. 5. all governments have their bitternesse , that christs government may be rendred desirable . 6. christ poureth on his people a spirit of prayer . psal . 76. 3. 7. christ shall have , a willing people . 8. some kings shall be among this willing people . 9. christ shall mightily stir up his people to be active . 10. righteousnesse shall be exalted in kingdoms . 11. saints shall have conquests over their enemies . 12. these things shall be by degrees . notes for div a81992-e43430 1. vse of instruction . 1. christs title . 1. by election . 2. by donation . psal . 2. 8. 3. by birth . 4. by purchase . 5. by conquest . 2. christs qualifications greatest ▪ col. 2. 9. col. 2. 3. psal . 45. 7. 3. christs administrations highest . joel 2. 20 , 21. 4. christ his communications are largest . properties of christ's kingdome . 1. it is spiritual . 2. it s vniversal . 3. it s eternal . 4. brings in perfect peace . 3. the excellency of saints . 1. they shall be more saints . 2. saints shall live safely . 3. their enemies shall be ruined . 2. vse of exhortation . 1. to know him . 2. to feare him . 3. trust in him . 4. embrace him with love . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. we must be like him . 6. we must glorifie him . psal . 45. 1. v. 3. 4. 7. christ must be obeyed in his laws . 1. peace is to be sought . 2. stand to your covenants . 3. you must be thankful . 4. we must serve one another . 5. we must be merciful and forgive . 6. reproach not one another . which is when men ▪ 1. accuse fasly . 2. disclose causlesly . 3. aggravating unduely . 4. blaming the intention . we repreach about good . 1. when we deny it . 2. hiding the grace of others . 3. when we lessen them . 4. by coldly commending . 7. law against pride 8. law to be just . 9. deale well with the means of your peace . 10. enemies must be opposed . joh. 3. 5. 1 pet. 1. 3. 2 cor. 5. 17. 2 pet. 1. 4. eph. 2. 10. col. 1. 9. eph. 1. 17. v. 18. rom. 12. 2. eph. 3. 19. eph. 6. 24. math. 5. 6. acts 9. 31. acts 16. 31. rom. 4. 18 , 20. phil. 4. 4. eph. 4. 29. eph. 4. 4. col. 4. 6. jam. 3. 2. 1. 26 , 27. jam. 1. 22. mat. 16. 24. tit. 2. 14. 2 cor. 7. 1. phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. 5. 35. phil. 2. 15. math. 5. 16. joh. 15. 8. 1 cor. 15. 58. phil. 1. 11. 2 pet. 1. 5 , 6 , 7. rom. 6. 17. 1 cor. 10. 31. col. 3. 17. col. 3. 22. 23. levit. 10. 3. joh. 4. 24. eph. 6. 18. eph. 3. 12. eph. 6. 18. 1. pet. 2. 1. 2. act. 17. 11. luke 8. 15. heb. 2. 1. heb. 13. 16. phil. 1. 29. jam. 1. 4. rom. 5. 3. math. 5. 11. 12. col. 1. 11. 1 pet. 4. 16. notes for div a81992-e54070 1. stars have a ruling excellency . 2. stars worke alteration in the aire . 3. stars affect diversly the compound bodies . 4. stars are for times and seasons . 5. there may be som e present predictions . 1. stars have no power over the reason or will. 2. men can not from stars make predictions about contingent arg. 1. it s derogatory to gods providence . things contingent what agr. 2. from gods word . arg. 3. from the nature of the stars . argu. 4. from the nature of art. argu. 5. from that part of astrology that concerns weather . arg. 6. from the excellent frame of man. argu. 7. from the nature of contingent things . obj. what they foretel comes to passe . sol. 1. they have not so many experiences . 2. they come not from any causing virtue in the stars . 3. they may have their doubtful termes applied to some events . 5. it may come to passe in vengeance . vse 1. to professors of the mathematicks . vse to those who are learners of astrology . against figure-casting . 1. it s hard to know the momeut of birth . 2. they make an image of heaven in a table , & houses for the stars . 3. they pretend to shew in what houses the stars are . 4. to tell you who reigned when you were born . 5. what aspect the other planets have . 6. hence pretend to strange predictions . hosanna, or, divine poems on the passion of christ by francis quareles. quarles, francis, 1592-1644. this text is an enriched version of the tcp digital transcription a56987 of text r2943 in the english short title catalog (wing q97a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 28 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 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(eebo-tcp ; phase 1, no. a56987) transcribed from: (early english books online ; image set 60555) images scanned from microfilm: (early english books, 1641-1700 ; 224:2) hosanna, or, divine poems on the passion of christ by francis quareles. quarles, francis, 1592-1644. [40] p. printed for iohn benson, and are to be sold at his shop ..., london : 1647. reproduction of original in huntington library. eng jesus christ -poetry. a56987 r2943 (wing q97a). civilwar no hosanna, or divine poems on the passion of christ. by francis quareles. quarles, francis 1647 4534 32 0 0 0 0 0 71 d the rate of 71 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-06 tcp assigned for keying and markup 2005-07 aptara keyed and coded from proquest page images 2005-08 mona logarbo sampled and proofread 2005-08 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion hosanna , or divine poems on the passion of christ . by francis quareles . london , printed for iohn benson , and are to be sold at his shop in chancery lane neare the roules . 1647. vpon the day of ovr saviovrs nativity . this day 's a riddle for the god that made this day , this day from his owne creature had his making too ; his flesh , and bone , and lim and breath from her , that had her breath from him . th'unbribed judge of mans eternall doome this day was pris'ner in a virgins wombe : and the lord paramount of all the earth was wanting a poore tenement at his birth , into the inne this meane guest must not come . strange , he that fills all roomes should have no roome ▪ the sunne dropt from his spheare , and did decline his unshorne head to the earth ; his radiant shine peep'd from the windores of the east , to breath new life on people in the shades of death . deare sunne since from thy sphere thou once were sent , here is a soule , make it thy firmament . borne of a virgin . although the eye of faith , not reason can behold a virgin mother of a man , yet natralists affirme some things may breed and have their propagation without seed . as that rich crop of pease which story sayes made orford famous in our gransires dayes th' admir'd phoenix which admits no paire in her perfumed ashes leaves an heire . and this maiola dares to justifie to be no false , but true history . by seminall commixtion , i had bin distain'd , and soiled with originall sin , pure must the pipe , pure must the conduit bee that must convey water of-life to mee . our sunne of righteousnesse when he would-shine vpon the world , choose virgo for his signe . borne in augustus time . now was the man of men great iulius slaine , and with his blood had dy'd the chaire in graine hee sate in , in the senate : and the flood which streamd from civill warre dri'd in his blood ; and now the milde augustus sate above the sphere of rome like a propitious iove . and with a milder influence clear'd the skies , and purg'd these exhalations which did rise from so much blood effused : or was sent like some apollo to romes firmament ; for in his sunnie dayes was learnings spring , all the arts flourish'd , and each muse did sing the fulnesse of all time , who will not thinke ? when peace and learning were so fairely link't ? when wisdome hadits flourish on the earth , then had the wisdome of the father birth . and when the olive branch of peace was showne then , not before , the prince of peace came downe ! borne in winter . phlegmatick winter on a bed of snow lay spitting full of rhewme ; the sunne was now inn'd at the goat ; the melancholique earth had her wombe bound , and hopelesse of the birth of one poore flowre , the fields , wood , meads , and all fear'd in this snowie sheet a funerall , nor only senselesse plants were in decay man , who 's a plant revers'd , was worse then they ▪ he had a spirituall winter , and bereft not of his leaves , but juyce , nay , nothing lesse ▪ his passive power to live was so abated he was not to be rais'd , but new created . when all things else were perished , and when no flowers were , but in their causes , then this wondrous flower it selfe to act did bring , and winter was the flowre lesses spring . borne in the night . the hav'ns was now but mask'd , and now forbids his eyelike starres to looke out of their lids , for it had been a shame unto the night if but one starre had miss'd so great asight . or else it wa● muffled in silent shade , and dress'd in sullen blacks , and was afraid to let one starre gaze out , for had it seene this sight , it had for ever blinded been . there was a double night , a night of sinne , darke heav'n design'd the darknesse we were in the darknesse , which through heav'n with silence roules was the sad emblem of our darkned soules . now when the sun , which daily rounds the skies was gone to bed , this other sunne did rise ; for happy 't was not fit there should appeare two suns at once , in the same hemisphere . the angels tell it to the shepheards . there is a point of happinesse a time se● wherein felicity either must be met or miss'd for ever ; and that certaine now is , when w' are at our calllngs ; from the plow rome painfull quintus her dictator makes . while matthew gathers toule , and custome takes hee 's call'd to write a gospell . at their net the sonnes of zebedee their conversions met . and while these men stand centinells and keep strict watd , and watch about their charge their sheep , they from themselves are rapt with sacred hymnes ; and ravish'd with a noise of chernbimes . that sung this infants lullabie . the storie hath some proportion with the auditorie , they shepherds were , to them the tydings came ▪ and the first gospel of the holy lambe . of the starres that appeared to the wise men . astrologie hath this rule ; heav'ns seldome shine with idle fires ; like prophets they devine stupendious events ; that spark'ling beame that did so long in cassiopia streame , and shot upon the world an angery glance , shew'd in its lookes the massacree of france this starre whose comming balaam had profest , from some wise men , thinke these wise men were guest not fram'd by natures fingers , but the hand that framed nature did not move and stand a non significant , but it selfe a wonder , sew`d that a greater miracle lay under . how was th' eternall sonne obscured here a stable was his heav'n , a crib his sphere ▪ never had sun such an eclips as this , to want a starre to shew ●en where it is . of the wise men . let them not boast , that they first saw this starre , a brawnie brainlesse clowne might goe as farre , the starre in cassiopea as i find . ticho confesse , was shew'd him by a hinde , wise though they were , they 'd gone they knew not whether had this starre then been sent to lead them thither . so that the starre which did before them goe both shew'd them light , and shew'd their blindnesse too . but why a starre ? when god doth meane to woe us , he useth meanes that are familiar to us . peter a fisher was , and with a draught of many fishes was the fisher caught : these men were vers'd in starres and well could read them therefore a starre is chose ●●out to lead them . how are men drawne to heaven the way they please , a fish to●●●peter , and a starre takes these . of the innocents . harke what is that i heare ? o t is the sound of rachel ! cause her children can'nt be found . herod that fox : so is his title good he slayes the tender lambs , and sucks their blood . strange tempered hearts whose edges would not yeeld suppled with all the teares that day were spild ; hearts of the rock which like to diamonds must be cut , or ner'e be cut , with their owne dust . there a child giving death a lovely looke smiles on his executioner ; there an other asleep is slaine ; sleep chang'd to death his brother dennis who sweats to put on ranke and file heav'ns spirits by nine orders ; doth beguile himselfe and me ; his memorie was too blame this order of the innocents not to name . of st. stephen . some names are ominous , wherein wise fate writes in fare characters mens future state hippolitus who scorn'd incestuou● sports was torne with horses , as his name imports . stephen was a crowne , which shew'd in time to come he should put on the crown of martyrdome . a crowne enchas'd with stones , nay such a one earth cannot boast , 't was all of precious stone ; the storme of stones which at this martyr flew recoild , inriched with an orient hue . the meanest flint which at this saint was throwne , reflects a rubie , or some richer stone ▪ the stones advanced to a heap , become as first our martyrs crowne , so now his tombe . muse , make a pagan wonder : thus set down , here lyes a man intombed in his crowne . of our saviours circumcision , or new-yeares day . the seventh day from his birth , he did begin obedience to the law and pawnd his s●●n , he would fulfill it ; when ziskas houre was come he should expire , he bad them make a drum of s' skin , conceited it would scare the foe 't was strange antipothie , if it would doe so . but this small peece of skin was such a spell it scar'd the sootie regimen●s of hell . hee as a prince a crowne like princes weares , and thornes are th' emblemes of a princes cares : the church a lilly amongst thornes doth grow , and as the churches head himself doth so . when romes dictators did a conquest bring from some sackt towne , or from some petty king triumphing palme , and temples crowning bayes circling their browes shot from their head like rayes . here hell was captive , death it triumph borne . and yet victors head but crown'd with thorne : peace ; 't was 〈…〉 his blood had dide the twigs and chang'd 〈…〉 of corrall sprigs , or stain'd the buds , so 〈…〉 blush out-vied the english or the province bush . they gave him vineger and gall , mat. 27. and wine mingled with myrrh , mark 15. when one was on the cursed tree to die , they gave narcotick drinke to stupifie and dull the motion of the active sense so to allay the racking violence of his sharpe tortures , and the rabbins say that these compounded potions were they give wine to men ready to quit their breath , vineger is his preparative to death ; hee must have nought but vineger who hath trod in the wine-presse of his fathers wrath . those lips that once like honey combs distill'd are now with gall in stead of honey fill'd . and he 's presented with a draught of gall , whose innocence before had none at all . one of the wise-men that to betblem went to doe him homage , did him myrh present . so they did here , but in a different case 't was there in honour , here in his disgrace . they compell'd simon of syrene to beare his crosse . he could not beare his crosse , his crosse must try to beare the burthen of his majesty , a burthen which the legendaries write made christopher to stoope , maugre his might , which maz'd him , till 't was whisper'd in his eare he had borne him , that all the world did beare . his yoke is easie ; yet on him they lay a heavie crosse to carry ; who dares say that this was just ? yet thus we men requite him , who professed that his burthen 's light , but this 't was made it heavie , there came in his fathers wrath to boot , and the worlds fin . poore simon then comming out of the field where haply he had plow'd , not us'd a shield ; receives the crosse for 's armes ; no herauld can produce me such another gentleman . so he walkes on to golgotha , where hee commends his saviour to the fatall tree where death and life were wond in mutuall strife , it was his tree of death , our tree of life . crucified . those hands , which heav'n like to a curten spred , are spred upon the crosse : those hands which did consolidate the metals in the ground , one of those metals gave those hands the wound : see his hands spred , as if he meant to grace his executioners with his last embrace , nay , all the world : for if his fist can hold the winds , his armes can all the world enfold . see there longinus with his ruder speare peirce his diviners side , from whence appeare water and blood , whose white and red present th'admitting and confirming sacrament . see here his feet nail'd to the crosse , which done those feet with streames of purple did so runne , that in one sense it might be understood our saviours feet were swift to shed blood : his hands and feet thus forced to obey the cruell nailes command ; may we not say the starre that out of jacob shin'd so farre was then , or never made a fixed starre ? crucified between two theeves . vvhat , reckon'd amongst rogues ? mixt with the rabble d●svail'd like the jewell in the fable cast in the count mongst theeves ? what coine is he in jury stamp'd , yet there not currant be ? they should not for inscription sake refuse iesus of nazareth king of the iewes ; a peece so rich , no angell that could make it so good , the devill was content to take it . when mans arreareages for sinne were paid , and the whole ransome of the world defraid those moralists who anciently did dreame vertue was not a meant , but an extreame , if they had seene him placed thus , would sweare vertue was in the midst , for he was there , and by his presence made it plaine to try how vertue look'd set by her contrary . and yet his glory had not an addition of lustre lent it by this opposition ; to set him off , he stood in need of none no foile was needfull for so rich a stone . the earth did quake . rest is the property her creator gave her , but now a palsey makes her veins to quaver : how can't to passe , that wind cholique strove in the earths bowels , and did make her move . shee once was built so firmely on her base shee need not feare a shouldering from her place , 't is true ; but wa' st not time to stirre , when hee that fastned her , was fastned to a tree . when he was in his lowest declination , then dust and ashes had their exaltation . and the earth rous'd lier selfe , as if shee meant to be no more the lowest element . or since his deaths-men did so bouldly dare , shee taught them by example how to feare . the earth did put on man , and trembling shooke , man put on earth , and no amazement tooke ; sure this will aggravate those mens offence the earth show'd reason , and the men no sense . the sunne was in a totall eclips , and not as naturally it should have been in the sign with the moon . two suns were seene , when charles the great deceast whose mighty wings ore-shaded all the west . but when this mightier king of kings did die not one appear'd to beautifie the skie : for when great charles did undergo his doome one sunne seem'd added to supply his roome . but when the god of natures selfe was gone into a passion , there was use for none . nay , when the sphere of light was puffed out how could the sunne poore taper looke about ? horrid eclipse ; for now the moone by right was not in the sunes signe , but opposite ; and the same way our sinnes eclips'd that sun upon the crosse ▪ by opposition . miraculous eclipse , how could the small and lesse circumference of the moone hide all the larger sunne , but that our darker sin to aide the moone , did bring her forces in . the graves opened , and many of the saints arose . there was no trumpet here to raise the dead , and call them from their graves , nor was there need , though no arch-angell with a trumpet cried , yet now the angell of the covenant died . and dying cri'd with a loud voice ; and those mistooke it for the trumpet , and arose . they rose , as if it had been their intents to give him choise of all their monuments . and seeing that he must interment have , each saint did seeme to cry , pray take my grave . when he bow'd downe his head , the dead rais'd theirs and lookt out of their frighted sepulchres . the soules shot out of heav'n in to the dead , and did a second time their bodies wed . and though they had not left their blessed thrones to reassume their ancient flesh and bones : yet his last gaspe had been enough to have hurl'd soules into all the bodies of the world . buried in a garden . after his spirituall death , first adam's cast out of the garden , where he had been plac'd . after his corporall , second adam's put into a garden , and there closely shut . the first had not gone out but for his sin , and but for ours , the second not come in . hee 's in a garden laid ▪ not as one dead , but as a living plant set in a bed : set in the spring , and without aid of showres sprung in the spring-time , like to other flowres to which he gave the beauty that they have , and that 's the reason , that the spring's so brave , nay , wholesome as 't is brave ; for in that place sprung up ( if ever ) that rich herbe of grace . our herbalists have writ that serpents feare the vertue of that herbe , nor dare come neare her soveraigne powre ; i care not though they misse i 'm sure th'old serpent dares not come neere this . buried in a new tombe hewen out of a rock . vvhen emperours were crown'd , tomb-makers brought severall stones , and what the emperour thought rest in his choise , that stone was laid aside to be the emperours tomb-stone when he died . ●his emperour was crown'd but choose no stone , ●seph supplies that want , and chooseth one , ●nd such a one , as might be censur'd fit ●or him that was to be inclos'd in it . ●hat wondrous stone , which daniel saith was cut out of the rock , that stone it selfe was put ●nto a stone , which lately had forsaken the rockie quarrie , whence it had been taken . that for his epitaph it might be read , here in a stone , a stone lies buried . 't was a new tombe , and was it not most fit for that pure body which was put in it ? how like his tombe and maiden mother is , man never lay with her , nor man in this . he that was taken from a virgin wombe where should he lye but in a virgin tombe . the mount of olives . hee 's humble ; and that humblenesse will show by th' emblem ; nature plants the olive low . but as presaging that from hence should bee the starting of a great ascention , shee set those upon a hill , as if shee meant they should have theirs , where he had his ascent , he 's a king , and his majesty will show by th'emblem ; oyle annoints the royall brow not liquors , unguents , nor rich palmes we try , but oyle ; for oyle denoteth soveraignty . blended with other liquors it will move in an ambition till it flowes above . in the compounding of a majesty , a chiefe ingredient is humility . the heightned spirits would be too elate ●f humblenesse should not a● temper state . in him like friended elements they doe commix ; he was a lambe , yet lion too . whit-sunday : there was a noise from heaven as of a rushing mighty wind . when sad elijah did by horeb lye , a roaring wind so buffeted the skie as if the musterd vapours had combind to make one storme ; god was not in the wind . but when th' apostles by consent were met , after their parture from mount olivet a bellowing tempest vollied from the sphere , and filled all the roome ▪ and god was there . the spirit and the wind may seeme to bee imploy'd in consort for their simpathie when th' universe was made , and darknesse strove for place , the spirit did on the waters move ; when the drown'd world was to be made agen the wind did move upon the waters then . now when th' eternall spirit was to blow and breath on them , he sent a wind , as though the uncreated spirit had assign'd th'other created spirit of the wind to usher him the way as he should come , or be his harbinger to take his roome . there appeared unto them tongues . when babel first rear'd her ambitious crest upon the plaine of shinar , to contest with heav'n ; a different language did beguile the founders hopes , and stay the rising pile , so when the church was to be edified , the builders language was diversified ; but difference of tongues had different power , it rais'd the church and ruined the tower . th' apostles were ambassadors assign'd by the king of heav'n to go to all mankind ; and 't was both reason , and their kings intent that they should know the tongues before they went yet they had none , but as the haste requir'd their language was infused , not acquir'd . unletter'd soules , poore fisher-men that spoke hardly more tongues , then the mute fish they tooke . he who 's the fathers word , a promise gave that he should send , and they a present have . this mission did the miracle afford , he sent the tongues , who was himselfe the word . tongues of fire , and sate upon each of them . vvhen fire like the postilian was past elijah ; a soft language came at last . but here was no precedencie in either , the fire and language did come both together , for he who father of all language is , was in the apostles fire , but not in his . that fierce apparition which did flame in moses bush , and not enfire the same , helpt not his tongues defect , nor did him store with any dialects unknowne before . here it did both , here the divided blaze refin'd their stile , and varied their phrase the prophet had not power to forbeare because it was fite in his bones ; 't was here fire in their tongues ; they needs must silence breake tongues tipt with fire , how can they choose but speak ? the prophets tongue once with a ●oale had bin toucht at the altar by a cherubin ; but here it were superfluous to require coales for these tongues , these tongues themselves were fire , these tongues the spirir would not represent in the drie , cold , or the moist element , that temper were too languishing and weake , so powerfull an embassie to speake . they must be fire , whose doctrine must be hurl'd swift as the wings of lightning through the world , and worke th' effects of lightning ; will not hit a heart of flesh , but gently passe by it . but grindes these hearts to dust , whose hardnesse dare provoke a nether mill-stone to compare , and like the lightnings uncontrouled stroake slides by a reed , but ruinates an oake ; like fire they were to separate the gold from the admixture of th' impurer mould , to take the masse of the whole rationall creature to fine , and quintessentiate their nature , and with the alchimie of heavenly fire . make the extracted spirits to aspire , which with repeated heates they so refin'd that they drew out th' elixar of mankind . steele-temper'd consciences , and hearts conflate of sturdiest metals , as unmov'd as fate were by the working of the fire made fit , coelestiall formes , and notions to admit . their sermons were not only heard but felt and made a leaden auditory melt . which being so dissolved they imprest divine ideas in the softned brest those parted blazes fix'd on them did shine like prettie commets , whence one might divine ▪ some alteration ; and there was ; for then there was the change of soules , and change of men . or else like starres these little flames did slide with which th' apostles were all stellified , and turn'd to the twelve signs , through which the sun of righteousnesse should as his zodiack run , or from the phantasme which did then appeare ▪ there was some order instituted there . the badge was fiery tongues , and they may bost themselves of th' order of the holy ghost . finis . the passion of our blessed lord and saviour jesus christ: or, cries of the son of god digested from the works of the late reverend dr. horneck. licens'd and enter'd according to order. horneck, anthony, 1641-1697. 1700 approx. 29 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a44538 wing h2847 estc r215362 99827260 99827260 31676 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44538) transcribed from: (early english books online ; image set 31676) images scanned from microfilm: (early english books, 1641-1700 ; 1890:3) the passion of our blessed lord and saviour jesus christ: or, cries of the son of god digested from the works of the late reverend dr. horneck. licens'd and enter'd according to order. horneck, anthony, 1641-1697. [24] p. : ill. printed for s. bates in gilt-spur-street, london : [1700?] publication date conjectured by wing. running title reads: the cry of the son of god. signatures: a b⁴. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the passion of our blessed lord and saviour ▪ jesus christ : or , cries of the son of god. digested from the works of the late reverend dr. horneck . licens'd and enter'd according to order . london : printed for s. bates in gilt-spur-street . the love of a dying saviour what makes this dreadful sound , eli , eli , lamasabachthani ? what is it makes the earth to shake ? who is it makes the earth to quake ? jesus . ) 't is i , poor soul , that 's lifted up to drink my father's litter cup : 't is i must die the death o' th' slave , from sin and hell thy soul to save , look , see how i am crucify'd . behold im pierced thro' the side ! my tender head with thorns is crown'd , and with the jews encompass'd round . whilst dryed with grief 's my tender throat , and soldiers for my seemless coat cast lots . — father , thy will be done , forsak'st thou , why thine only son ? see , sinner , see my hands are nail'd , my trickling side , and legs , exhal'd from natures length ! can'st thou believe ? do and thou shalt mercy receive . soul ) ah , lord my trembling so●l relents , and with each faculty repents : lord , i believe , my unbelief help thou , and with the blessed thief , afford me mercy , lord , that i , may dwell with thee eternally . and since 't is so , to thee i 'll bring whole hecatombs of praise off'ring . my god , my god , why hast thou forsaken me ? the passion of our most blessed lord and saviour jesus christ : or , cries of the son of god. oh my soul , what anxious thoughts disturb thy peace ! why art thou cast down , and why art thou so disquieted within me ! is there no ground of hope left to cast the anchor of thy faith upon ? drop on holy jesus , who will uphold and sustain thee . nay tho' i have search'd all the city thro' , yet i can hear no tidings of him . arise , o my soul , come let 's up once more , make enquiry , perhaps he hath lain him down to sleep , till the morning break . watchmen , watchmen , did you see my beloved go this way ; tell me , tell me quickly , for my soul hath long desired to speak with him , and my heart thirsts after my love , my dove , and undefiled one. who is your beloved ; that we cannot but take notice of him , i pray now , what is your beloved more than another ; oh , my beloved is a bundle of myrrh , like a cluster of camphire in the valley of engiddi ! my beloved is fair , having dove's eyes , and is the chiefest of ten thousands . o that i had my beloved , i would not let him go , but he should lye all night betwixt my breasts . o therefore , tell me quickly , good watchmen , that i may find him whom my soul longs for , why truly , you seem to be much troubled , and we pity thee ; we must confess ; a rude multiude ran this way with staves , clubs , and halberts , and a candle and lantern , whispering as they went , but know not what they said or meant , but this we heard them say , he 's in the garden of gethsemane . aye , and are ye sure they said so ? then my beloved is there , i will follow hard after him , lest the rabbles find him whom my soul loves . hark , hark my soul , methinks i hear his voice most bitterly crying out lord , where art thou ; what are they a doing to thee ; o my soul run to his relief , aye , but whether ; 't is dark , and the voice comes from far , and i know not the way . o good watchmen , pray now lend me , tell me , or shew me the way . we can't go from our rounds , nor will we , to seek out we know not who , but keep on this road which leads to the garden of gethsemane , and you 'll find him , we believe . well , i will haste away as fast as i can . what , lord have i found thee overflow'd with bloody , sweat , pleeding with thy father , doth the heavy loads of grief overwhelm thy heart ; can'st not speak my dear lord ? why so sad , o holy jesus . who has injured my love ; what no comfort yet ? speak lord , i pray thee , lest i faint for want of one word proceeding from thy precious lips to my poor drooping soul. behold , sinners , see what i am now doing for thee . behold , every faculty and power of my body and soul is almost spent , in wrestling with my father for thy salvation ! but his wrath is great , and be my passion never so great , yet there is nothing will do ; nothing can make attonement but my life . the cup must not pass from me , my father's will must be doue ; and i am very ready it should be so ; nay , i the lord of life , am willing to stoop to death , hell , and the grave , to free thee from the just wrath of an angry god. look , sirs , behold the hour is come , wherein i must be betrayed ? gentlemen , who do ye want ? my name 's jesus of nazareth ; d' ye seek me ? hark ye , you have a sign whereby you know the person you want . come kiss . me : judas , for lo , i long till all be fulfilled . o my dear god , what shall i do ? i 'll go along with thee , o lord , where ever thou art , there let me be also . o wicked soldiers forbear ; what draw their swords ! lord , i fear they 'll kill thee . what judas hast thou no remorse of conscience at the betraying of thine own lord and master , who suffered thee to eat and drink with him at his sacred table ; thou wantedst not money , for thou hadst thy master's purse and all at dispose , therefore why didst thou s●ll him ? o covetous judas , for the lucre of money , thou hadst sold thy ever blessed jesus , and thy own salvation too ? better had it been if thou hadst never been born . and then malchus , can'st thou not believe it is the lord of life , the king of isreal , the king of glory , since thy ear is healed , but at the stretching out of his hand ? o lord , stretch forth thy hand , and put the finger of mercy into my soul , thro' the key-hole of my heart , that i may be healed of all my sins and infirmities ? lord , if thou wilt thou can'st make me clean . ah , soldiers , where are you hailing jesus ? peter wilt thou not go along with thy master ? what stand off , to deny him ; o come , and let us follow hard after him ? perhaps with our earnest cries and entreaties we may persuade him to let him go . well peter if thou wilt not go , i'l● go by my self . o blessed jesus , what art thou led as a lamb to the slaughter ! ( not by the way . that soul which would enjoy the blessings of a christ , must be contented to bear his cross. sure thou never didst offend or injure them in the least , for thou wert all meakness , when reviled , reviled not again . but my dear lord , where are we now ? what , vile rebels , smite your saviour , and spit i●●is face like bruits ! o lord , why dost thou not cut them off . peace , silly soul , ( saith christ ) know ye not that i have a baptism to be baptiz'd with ! and lo , how i long till it is accomplished ! thinkest thou not , if i would resist , i would pray to my father , and he would give me more than twelve legions of angels to rescue me ! but how then shall the scriptures be fulfilled , and his will be done ! all this is nothing to what i must undergo for thy salvation . ah , my dear god , my blessed jesus , let me participate of thy afflictions , let me resign up all to thee who art king over all , blessed for ever . but , my bless●d jesus , what hall is this we are in ! what the judgment-hall ! surely lord , their feet are swift to shed innocent blood , and their hearts thirst after destruction . o annas , thou high prist , what take counsel again jesus of nazareth , and deliver out of the treasury thirty pieces of silver to cursed judas , to betray his master ! better hadst thou delivered out of the treasury of thy heart , all thy evil corruptions , and implore mercy at his feet . and now my soul attend to their proceedings against thy lord , and see how unmercifully they are with him . first they carried him to annas , in order to get counsel against him ; but he finding the witnesses were not fully agreed , ( for one said this thing , another that , and a third quite contrary ) gave them longer time to confer about it , that they might one and all , bring in an accusation to the purpose . and the better to effect this he sends them to caiaphas the high priest. but he , upon examination , finding them confus'd in their evidence was willing to release him . upon this rusht into the assembly many false witnesses , but they contradicting one another also , made a very tumultuous uproar among them . at last came in some few who affirmed , that he raised lazarus from the grave after he had been four days dead and began to stink , which miracle drew many of the jews to believe on him , and this said they , we do not affirm only as a report , but matter of fact ; for some of us not only heard him say at the grave's mouth , lazarus , come forth bound hand and feet , with grave cloaths about him , and a napkin on his head. lo , this we have both seen and heard , with many other things besides . o my dear lord , what is it they witness against thee ? do they affirm thou raised lazarus from the grave ? what then , ye faithless and perverse generation , is it not lawful to do good rather than evil ? verily , your hearts are seared , otherwise they would not act contrary to law and reason . and o holy jesus , who raised up lazarus to life , raise thou my soul out of the grave of sin , to live the life of righteousness . then the chief priests and elders with the scribes and pharisees , farther consulted and said , what do we ? this man doth many miracles , and if we let him alone , all men will believe on him , and the romans will come and take away our place and nation . miserble jews how fearful are you lest any should venture on him , and believe , seeing his miracles ! lord , i will freely part with all for thy sake , yea , let who will come and possess this earthly substance , i am content , so i may enjoy the influence of thy blessed spirit , which none can rob me of . but caiaphas said unto them , ye know nothing at all , nor consider that it is expedient for us , that no man should die for the people , and that the nation perish not . and this he spake not of himself , but god ordered it so , that the prophecy should come out of his own mouth , to condemn him at the last day . and from that time forward , they took counsel to put him to death . hitherto all they did , could not accomplish their wicked designs . at last mad at heart , they , with a detestable and wicked resolution , contrived to hire two impudent soldiers to swear against him in the high priest's hall. accordingly the wretches came , and with loud voices and open mouths , cryed , saying , this fellow said , i am able to destroy the temple of god and raise it in three days . and so indeed he was ; for he sp●ke nothing but the truth , ( meaning his body as the apostle paul s●ys , our bodies are the temple of the holy ghost ) and that in three days he sh●●ld raise it ●●●m the grave . but neither these fellows , nor his judges had as yet known the scriptures , ●or power of g●d . then said the high priest. it is true what these t●o witness against thee ▪ ●ut jesus h●ld his peace . then said the high priest , i con●ure the● by the ●iving g●d to tell us whether thou art christ the s●n 〈◊〉 the living god. and jesus , when it was put 〈…〉 to him in these three great truths , art thou chr●●● the son of the living god! answered i am then the high priest rent his cloaths and said , what need we any farther witness against him ; ye have all heard how he hath blasphemed ; what think ye ; and they all with one consenting voi●e , c●ndemn'd him to be guilty of death . then they began to spit on him , and to buffet him , and strike him with the palms of their hands , reviling him as a seditous fellow , blindfolding and smiting him on the face , saying , prophecy now unto us , thou , christ , who is it that smote th●e . at last , finding they could not agree together , as to putting him to death , and to pass sentence on him , ( for they all agreed in the just merits of his condemnation ) yet he must first be sent to pontius pilate their chief governor . and now , o my soul , didst thou ever hear such arrogance , malice , and envy before ! could any imagine their hearts should be so hardened , who void of any pity and compassion , hunted and worried the lord of hosts from one place to another . well might he say , foxes have holes , and birds of the air have nests , but the son of man have no where to lay his head. o my soul , doth it not make thee tremble to see christ , thy god , king , and redeemer , haled by rude soldiers to condemnation . ah , my dear jesus , what made thee descend from heaven to earth , become man , and be born in an open stable , in such poverty and misery , but love , celestial love , to make satisfaction to thy father , for all my heinous sins committed against thy ever blessed majesty . o dear and wonderful lord , how shall i require thy love ! o let me never fall away from thee , nor thy faith , but be stedfast to the end ; and happy are all they that after they have denied with peter their redeemer , find a door of mercy open to receive them again . o peter , dost thou not remember thy master's words now ! what curse and swear you know him not , when but a little before you said , though i should dye with thee , yet will i not deny thee ! how hast thou forgotten thy own promise and ingagement made to thy departing and dying saviour ! now peter art thou in the gall of bitterness , and in the blood of iniquity doth not the arrows of the almighty wound thy soul , now thou seest thou art fallen ? o let him that standeth , be cautious lest he fail in the same manner as thou hast done ! and now , my soul , hark , what are they going to do ? o dear lord god , precious jesus , what will nothing appease the tumult , but thy death ? o pilate , proceed not to condemn thy redeemer , but rather suffer thy body to be torn in pieces by the multitude . and pilate , seeing nothing would avail , nor would they suffer him to be released , after he was scourged , buffetted , smitten , spit upon , reviled , mocked , and hist at , with his head crowned with sharp thorns , which like needles pierced his tender brain ; and his body is scorn cloathed with a purple robe . thus dealt with , they admitted no plea for him , but cryed out , release unto us barabbas , and crucify this seditious fellow jesus ; away with him , away with him . pilate seeing this , and that the uproar was great , called for water , and washing his hands , said , i am innocent of the blood of this just person , see you to it . then answered all the people , his blood — nay , hold gentlemen , ( saith pilate ) here your king stands , i have examined him , and endeavoured to trap him in his replies , and lo ! i find no fault at all in him . but they cried out the more outragiously , crucify him , crucify him : his blood be upon us , and on our children . then released he barabbas , and scourging jesus delivered him to be crucified . ah , cruel pilate , who hast thou condemned ? the lord of glory , the son of god , and redeemer of the world. see yonder , how he 's haled away from thee , stooping under the burden of his cross , and his feeble legs trembling by reason of its weight ; so that with the dust , dirt , crowd , sweat , blood , and want of sustenance , to revive his fatigued drooping spirits , the blessed jesus is ready to sink . can'st thou look after him , pilate , and see all this , and thy heart and soul not faint and bleed ? o lord , let me with the happy cyrenian , help to bear thy cross. and , after they had abused him , and put many indignities upon him , they led him towards golgotha to crucify him ? where they gave him vinegar and gall to drink , and when he had tasted thereof , he would not drink . and now , o blessed jesus , what eye can endure to see or behold thee ? how with rude , brawny fists , and sear'd hearts , they force , twist , pull , hale , and extend thy sacred hands , which were always doing good , and healing diseases , now nailing to the cross ? what heart cannot but mourn , and lament bitterly , as not being able to behold thee ? surely , our very souls must be pricked , and our hearts break within us , to see thy ever blessed side pierced , springing out streams of blood. nailed to the cross his arm out-stretch'd , thro ag●ny a sigh he fetch'd ; whose voice all thunders did out-do , rending the temple's vail in two ; making the earth to shake , and those who slept in graves , forthwith arose and after he aloud had cry'd , gave up the ghost , thus crucify'd between two thieves they did him rear , piercing his body with a spear , whilst soldiers thro' base avarice , do for his seamless coat cast dice . how , lord canst forbear ? when i consider every sigh , every groan , every cry and tear , every drop of blood , every pain , every twitch , besides g●nvulsions and extortions that thou endurest , are the products and effects of my sin ? lord let not a minute nor thought be spent in vain , now thou art dying and bleeding on the cross. and now , o holy jesus , help my poor crippled soul thro' the crowd , to lay it self at the foot of thy cross , to receive the drops of blood , as they come trickling down from thy wounds upon my defiled soul that not one drop of thy precious blood may spil on the ground , or the sacred liquor of eternal life be wasted or lost . o lord , who is able to behold thee longer ? o that i could bleed , dye , and pour out my very soul with thee . lord , remember me when thou comest into thy kingdom ! o lord , o lamb of god , and redeemer of the world , hear me ! remember me now thou art giving up thy precious life , and pouring out thy innocent , harmless ; and compassionate s●ul . but stay , o blessed jesus , what is it i perceive and see in this black and dismal hour ? lord , is it thee , in thine agony and bloody sweat ? it is so dark i can but just see thee . is it not finish'd yet ? what say'st thou lord , to a poor fainting , dying soul ? speak , lord , speak one word of comfort to me notwithstanding thine adversaries and implacable enemies about thee . wilt thou speak , lord , and my soul shall hear ? if thou art so faint thou can'st not ●●eak , let thy good prophet speak for thee . wherefore when i came , there was no man to h●lp : when i called there was none to hear ? do you think i am past saving you ? tho' you all forsake me in this hour of my crucifixion , yet i do not forsake you , my children , and my flock , my poor lambs , my redeemed and purchas'd of my soul : is my hand shortned at all , tho' nailed to the cross , that i cannot save , or that i cannot redeem ? beh●ld , at my rebuke i dry up the sea : and i , tho' dying at the cross , this moment make the earth to shake ; and it would immediately tumble down into the eternal bottomless pit , but that i bear up the pillars thereof . let the jews have as mean and vile thoughts of me as they please , yet it is i that makes the rocks to rent , the sun to gather paleness , and the moon to turn into blood. but to set at liberty the purchas'd of my soul , i freely give my back to the smiters , and my cheeks to them that pluck off my hair. up , o my soul , or else thou wilt lose the sight of thy saviour ; darkness hasten 〈◊〉 pace . o holy jesus , is it not thee ? let me wipe and drain my dim and almost spent eyes , and look again ; lord , it is thee : i still perceive the tears distilling down thy sacred face , the temples boyling out spirituous blood ; and thy sacred hands and feet blubbering up and venting from behind the nails great bladders of blood and froth from the expulsive ●●rts of the most exquisite torments . what from the sixth till almo●t the ninth hour , is my dear saviour in the heighth of this vehement agony , and not over yet ? what sin am i guilty of that is not atton'd yet ; that god is so incensed at , that he will not yet pardon ? o quickly , quickly help me , o my god , to find it out , that thou may'st no longer be extorted and convul●'d in these grievous torments . look upon me , jesus ; one glance , sweet jesus . what dost ●ook ? lord , that one languishing dying look has brought all to remembrance , lord , humbly resign it all up , that thou mayst be delivered from the t●rments and bondage of death , that my soul may be saved thereby . o but hark , hark my soul ! what 's that which sounds thus in my ear ? i am sure it is no usual cry : it can come from none but my tortur'd redeemer . silence , hark ! what is 't ? eli , eli , lameaesabac●hani : my god , my god , why hast thou f●rsak●n me ? o god , o lord , o ever blessed redeemer , o saviour , o son and lamb of god , where shall i ●ide my self from the wrath and dreadful displeasure of thy father ? if thou cry'st out so , what then can i do ? if the son of god cries our so bitterly , what must a poor , vile , wretched , miserable sinner do ? what , still persist , ye incredulous jews ! see , the lord of life prays for you , father forgive them for they know not what they do . do you begin to have some remorse ? doth your conscience smite you , and compel ye to cry out , surely this is the son of god! can't ye find in , ●our hearts to take him down bef●re ●is last breath expires ? behold his arms stretcht out along time to embrace sinners , and now he bows his head to kiss ' em ? lord , one sweet kiss before thou givest up the ghost . and when jesus cried with a loud voice , he said , father into thy hands i commit my spirit , and having thus said , he gave up the ghost . ah my soul , where is thy redeemer gone ? behold here hangs his body besmear'd with blood ! with skin all torn with knobs and wheals of stripes , hanging down his head , crown'd with a garland of thorns , trickling thro' his skull to the tender brain , and nailed to the cross. what so henious a fault could he do to deserve it ? what judge could be so cruel to put him to it ? what man could have so butcherly a mind as to deal so outragiously with him ? ah , dear love , where art thou ? thou art the comfort of my heart , the sola●e of my mind , the true content and joy of my afflicted soul , where art thou to be found ? let me but know , and thither speedily will i go ; for where thou art , there is all treasure , true peace , true rest and happiness to be had , how shall i find thee ? ah where shall i find thee , my dear lord ? when shall i requite thy labour ? how shall i be able to requite thy woful pain and death for me ? ah how shall i do something acceptable and grateful unto thee ? ah how shall i subsist without my life , or live without my love ? thou art my life and love ; and it is worse than death to me here to live , and not to live in thee . ah , love divine , shew now thy power , and carry me beyond my self ! o endless light , illuminate my understanding , to know what and where thou art ! o burning fire of endless flames of love , consume me quite , and let me hear no more what yet i am , but transform me to be somewhat like thy sweet self , that i may live in thee , both here and to all eternity . ah thou that excellest all the children of men in beauty ; in whose lips grace was shed so plentifully , yea even with god's own hand , where is that beauty of thine ? where is that grace of thy lips ? i find it not , i see it not ; fleshly eyes conceive not such a mystery ; open thou the eyes of my mind ; b●ing thy divine light ne●r ●o me , and give me power to look more wisely upon thee . i see it is jesus the son of god , the unspotted lamb , without sin , without fault , without offences , which took my wickedness upon him , to the intent that being set free from sin , might be again brought into god's favour ; rise again from my fall ; return home from banishment , and that which i deserv'd he suffered , and that which i could never attain unto he freely giveth . ah , me redeemer , deliverer and saviour , draw me to thee , that being always mindful of thy death , trusting always in thy goodness ; and being always thankful for thy unspeakable be●efits , i may be made a pertaker of so great a reward , and not seperated from thy body through my own unthankfulness , so as thou should'st have been born in vain in respect of me , and in vain have suffered so many torments , and most cruel death , of thine own accord , for my sake . and now raise up thy head , my soul , and look up to heaven , and behold the glory of thy crucified saviour , f●r why should my he●●t still dwell upon earth , since the treasure thereof is return'd to heaven ▪ and since my glorify'd jesus is ascended above , to prepare me a place in his own kingdom . o heaven ! to thee i lift up my languishing head , stretching ●ut my trembling hands to reach at thy g●ories , for so he that was dead , and laid in the grave low enough to prove himself m●n , is risen again , and asc●nded into heaven , high enough to prove himsel god. dr●w me , dear lord , af●er thee , and the odours of thy sw●etness , that i may run with delight th●o ▪ all the paths of thy pr●cious and pleasant c●mmands , and not crucify thee afresh daily in sinning against thy most sacred majesty . and , o my dear jesus , carry me safely through this word , and when i depart , let thy angels convey me to thy blissful throne , to behold thy glorious fa●e , and rejo●ce with thee in thy kingdom to all eternity . an hymn . and now , my soul , canst thou forget that thy whole life is one long debt of love to him , which on the tree paid back thee f●esh he took for thee . see how the streams of precious blood flow from five wo●nds into one fl●od . with these he washes all thy stains ; and by thy ease with his own pains . live , o for ever live and reign , blest lamb , whom thy own love hath slain , and m●y thy lost sheep live to be true followers of thy cross and thee . the conclusion . sing halleluiah to our lord , who nobly entertains his friends with bread of life , and wine that issu'd from his veins . he gave his body to be broke , and unto death bleed : that we his sacred blood may drink , and on his flesh might feed . a bitter cup with terror fill'd he drank off for our sake , that we might of these heav'nly sweets his table yields , partake o save us ; lord to thee we cry , from whence all blessings spring ; we on thy grace alone rely , alone thy glory sing . for 't is not this alone , nor that , thou hast bestow'd on me ; but all i have , and all i hope , i have and hope from thee . but more i have , and more i hope , than i ●an speak or think ; thy blessing first refresh , then fill , then overflow the brink . jesus sweet jesus is the name my heart shall still adore , sweet jesus is the charming word which doth my ●ife restore . live then , o christ , o lamb of god , thy throne establishd be ▪ for ever m●y all hearts and tongues 〈◊〉 p●a●ses unto thee . n●w glory to the eternal lord , thrice blessed three in one ; t●y name at all tim●s be ador'd , till time i●self be done . finis . notes, typically marginal, from the original text notes for div a44538-e570 the contrite heart of an humble soul falls in love with the excellency of jesus , and thirsteth after him . the answer of all. the soul finde its saviour praying and sweating in the garden . truth further clear'd from mistakes being two chapters out of the book entituled, primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our lord jesus christ for the salvation of mankind, together with a comparison of the principles of the people called quakers, and the perversions of their opposers, by way of postscript / by w.p. primitive christianity reviv'd. selections penn, william, 1644-1718. 1698 approx. 41 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a54243 wing p1391 estc r33341 13277261 ocm 13277261 98728 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54243) transcribed from: (early english books online ; image set 98728) images scanned from microfilm: (early english books, 1641-1700 ; 1039:3) truth further clear'd from mistakes being two chapters out of the book entituled, primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our lord jesus christ for the salvation of mankind, together with a comparison of the principles of the people called quakers, and the perversions of their opposers, by way of postscript / by w.p. primitive christianity reviv'd. selections penn, william, 1644-1718. 47 p. [s.n.], dublin : 1698. signed and dated on p. 47: william penn. dublin, the 26th of the 3d month, 1698. imperfect: print showthrough with loss of text. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -crucifixion. christianity. society of friends -apologetic works. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 john latta sampled and proofread 2005-10 john latta text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion truth further clear'd from mistakes . being two chapters out of the book entituled , primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and sufferings of our lord jesus christ for the salvation of mankind . together with a comparison of the principles of the people called quakers , and the perversions of their opposers , by way of postscript . by w. p. dublin , printed in the year 1698. reader , occasion having been given us we never sought , we continue to improve it to the further explanation and defence of our so much abused profession , that if possible people may see , at least the more sober and candid , that we are not at that distance from truth , nor so heterodox in our principles , as we have been , by too many , either hastily or interestedly represented ; but that indeed we hold the great truths of christianity according to the holy scriptures , and that the realities of religion are the mark we press after , and to disabuse and awaken people from their false hopes and carnal securities , under which they are too apt to indulge themselves , to their irreparable loss , that by our setting christian doctrine in a true light , and receiving and pressing the necessity of a better practice : they may see the obligation they are under to redeem their precious time they have lost , by a more careful employment of that which remains to a better purpose . this has occasioned us to re-print the 8th . and 9th . chapters of primitive christianity , being willing to speak in the language of what has been already made publick , that it may be seen , we neither change ( tho for the better is always commendable ) nor write otherwise now then before to serve a present turn ; in which and a postscript , comparing our principles , with our opposers usual perversions , the ingenious reader may easily discern how ill we have been treated , and what hardships we have laboured under , through the prejudice of some , and the unreasonable credulity of others ; and do us the justice to believe that we are a people in earnest for heaven , and in that way our blessed lord hath trod for us to glory , for no cross no crown . chap. viii . sect. 1. doctrine of satisfaction and justification owned and worded according to scripture . sect. 2. what constructions we can't believe of them , and which is an abuse of them . sect. 3. christ owned a sacrifice and a mediator . sect. 4. justification two-fold , from the guilt of sin , and from the power and pollution of it . sect. 5. exhortation to the reader upon the whole . obj. 1. though there be ma-many good things said , how christ appears and works in a soul , to awaken , convince and convert it ; yet you seem not particular enough about the death and sufferings of christ : and it is generally rumour'd and charged upon you by your adversaries , that you have little reverence to the doctrine of christ's satisfaction to god for our sins , and that you do not believe , that the active and passive obedience of christ , when he was in the world , is the alone ground of a sinners justification before god. answ . § . 1. the doctrine of satisfaction and justification , truly understood , are placed in so strict an union , that the one is a necessary consequence of the other , and what we say of them , is what agrees with the suffrage of scripture , and for the most part in the terms of it ; always believing , that in points where there arises any difficulty , be it from the obscurity of expression , mis-translation , or the dust raised by the heats of partial writers , or nice criticks , it is ever best to keep close to the text , and maintain charity in the rest . i shall first speak negatively , what we do not own , which perhaps hath given occasion to those who have been more hasty then wise , to judge us defective in our belief of the efficacy of the death and sufferings of christ to justification : as , § . 2. first , we cannot believe that christ is the cause , but the effect of god's love , according to the testimony of the beloved disciple john , chap. 3. god hath so loved the world , that he hath given his only begotten son into the world , that whosoever believeth on him should not perish , but have everlasting life . secondly , we cannot say , god could not have taken another way to have saved sinners , than by the death and sufferings of his son , to satisfie his justice , or that christ's death and sufferings were a strict and rigid satisfaction for that eternal death and misery due to a man for sin and transgression : for such a notion were to make god's mercy little concerned in man's salvation ; and indeed we are at too great a distance from his infinite wisdom and power , to judge of the liberty and necessity of his actings . thirdly , we cannot say jesus christ was the greatest sinner in the world , ( because he bore our sins on his cross , or because he was made sin for us , who knew no sin ) an expression of great levity and unsoundness , yet often said by great preachers and professors of religion . fourthly , we cannot believe that christ's death and sufferings so satisfies god , or justifies men , as that they are thereby accepted of god : they are indeed thereby put into a state capable of being accepted of god , and through the obedience of faith and sanctification of the spirit , are in a state of acceptance : for we can never think a man justified before god , while self-condemned ; or that any man can be in christ , who is not a new creature , or that god looks upon men otherwise then they are . we think it a state of presumption , and not of salvation , to call jesus , lord ! and not by the work of the holy ghost . master ! and he not yet master of our affections : saviour ! and they not saved by him from their sins : redeemer ! and yet they not redeemed by him from their passion , pride , covetousness , wantonness , vanity , honours , vain friendships , and glory of this world : which were to deceive themselves : for god will not be mocked , such as men sow , such must they reap . and though christ did die for us , yet we must , by the assistance of his grace , work out our salvation with fear and trembling : as he died for sin , so we must die to sin , or we cannot be said to be saved by the death and sufferings of christ , or throughly justified and accepted with god. thus far negatively . now , possitively , what we own as to justification . § . 3. we do believe , that jesus christ was our holy sacrifice , and attonement , and prepiriation ; that he bore our iniquities , and that by his stripes we were healed of the wounds adam gave us in his fall ; and that god is just in forgiving true penitents upon the credit of that holy offering , christ made of himself to god for us ; and that what he did and suffer'd , satisfied and pleased god , and was for the sake of fallen man that had displeased god : and that through the offering up of himself once for all , through the eternal spirit , he hath for ever perfected those ( in all times ) that are sanctified , who walk not after the flesh , but after the spirit . rom. 8. 1. mark that . § . 4. in short , justification consists of two parts , or hath a two-fold consideration , viz. justification from the guilt of sin , and justification from the power and pollution of sin , and in this sence justification gives man a full and clear acceptance before god. for want of this latter part , it is that so many souls religiously inclin'd , are often under doubts , scruples and despondencies , notwithstanding all that their teachers tell them of the extent and efficacy of the first part of justification . and it is too general an unhappiness among the professors of christianity , that they are apt to cloak their own active and passive disobedience with the active and passive obedience of christ . the first part of justification we do reverently and humbly acknowledge is only for the sake of the death and sufferings of christ ; nothing we can do , though by the operation of the holy spirit , being able to cancel old debts , or wipe out old scores : it is the power and efficacy of that propitiatory offering , upon faith and repentance , that justifies us from the sins that are past ; and it is the power of christ's spirit in our hearts that purifies and makes us acceptable before god. for till the heart of man is purged from sin , god will never accept of it . he reproves , rebukes and condemns those that entertain sin there , and therefore such cannot be said to be in a justified state ; condemnation and justification being contraries : so that they that hold themselves in a justified state by the active and passive obedience of christ , while they are not actively and passively obedient to the spirit of christ jusus , are under a strong and dangerous delusion ; and for crying out against this sin-pleasing imagination , not to say doctrine , we are staged and reproached as denicrs and despisers of the death and sufferings of our lord jesus christ . but be it known to such , they add to christ's sufferings , and crucifie to themselves afresh the son of god , and trample the blood of the covenant under their feet , that walk unholily under a profession of justification ; for god will not acquit the guilty , nor justifie the disobedient and unfaithful . such deceive themselves , and at the great and final judgment their sentence will not be , come ye blessed , because it cannot be said to them , well done good and faithful , for they cannot be so esteemed that live and die in a reproveable and condemnable state ; but , go ye cursed , &c. § . 5. wherefore , o my reader ! rest not thy self wholly satisfied with what christ has done for thee in his blessed person without thee , but press to know his power and kingdom within thee , that the strong man , that has too long kept thy house , may be bound , and his goods spoiled ; his works destroyed , and sin ended ; according to the 1 john 3. 7. for which end , says that beloved disciple , christ was manifested , that all things may become new ; new heavens , and new earth , in which righteousness dwells . thus thou wilt come to glorifie god in thy body , and in thy spirit , which are his ; and live to him , and not to thy self . thy love , joy , worship , and obedience ; thy life , conversation , and practice ; thy study , meditation , and devotion , will be spiritual : for the father and the son will make their abode with thee , and christ will manifest himself to thee ; for the secrets of the lord are with them that fear him . and an holy unction or anointing have all those , which leads them into all truth , and they need not the teachings of men : they are better taught , being instructed by the divine oracle ; no bare hear-say , or traditional christians , but fresh and living witnesses : those that have seen with their own eyes , and heard with their own ears , and have handled with their own hands the word of life , in the divers operations of it , to their souls salvation . in this they meet , in this they preach , and in this they pray and praise : behold the new covenant fulfilled , the church and worship of christ , the great anointed of god , and the great anointing of god , in his holy , high priesthood and offices in his church ! chap. ix . sect. 1. a confession to christ and his work , both in doing and suffering . sect. 2. that ought not to make void our belief and testimony of his inward and spiritual appearance in the soul. sect. 3. what our testimony is in the latter respect : that 't is impossible to be saved by christ without us , while we reject his work and power within us . sect. 4. the dispensation of grace , in its nature and extent . sect. 5. a further acknowledgment to the death and sufferings of christ . sect. 6. the conclusion , shewing our adversaries unreasonableness . § . 1. and lest any should say we are equivocal in our expressions , and allegorize away christ's appearance in the flesh ; meaning only thereby , our own flesh , and that as often as we mention him , we mean only a mystery , or a mystical sense of him , be it as to his coming , birth , miracles , sufferings , death , resurection , ascension , mediation and judgment ; i would yet add , to preserve the well-disposed from being stagger'd by such suggestions , and to inform and reclaim such as are under the power and prejudice of them , that , we do , we bless god , religiously believe and confess , to the glory of god the father , and the honour of his dear and beloved son , that , jesus christ took our nature upon him , and was like unto us in all things , sin excepted ; that he was born of the virgin mary , and suffered under pontius pilate , the roman governour , crucified , dead , and buried in the sepulchre of joseph of arimathea ; rose again the third day , and ascended into heaven , and sits on the right hand of god , in the power and majesty of his father , who will one day judge the world by him , even that blessed man , christ jesus , according to their works . § . 2. but because we so believe , must we not believe what christ said , he that is with you shall be in you , john 14. i in them , and they in me , &c. chap. 17. when it pleased god to reveal his son in me , &c. gal. 1. the mystery hid from ages , is christ in the gentiles the hope of glory , col. 1. unless christ be in you , ye are reprobates ? 2 cor. 13. or must we be industriously represented deniers of christ's coming in the flesh , and the holy ends of it , in all the parts and branches of his doing and suffering , because we believe , and press the necessity of believing , receiving and obeying his inward and spiritual appearance and manifestation of himself , through his light , grace and spirit in the hearts and consciences of men and women , to reprove , convict , convert and change them ? this we esteem hard and unrighteous measure ; nor would our warm and sharp adversaries be so dealt with by others : but to do as they would be done to , is too often no part of their practice , whatever it be of their profession . § . 3. yet we are very ready to declare to the whole world , that we cannot think men and women can be saved by their belief of the one without the sense and experience of the other ; and that is what we oppose , and not his blessed manifestation in the flesh . we say that he then overcame our common enemy , soiled him in the open field , and in our nature triumphed over him that had overcome and triumphed over it in our forefather adam , and his posterity ; and that as truly as christ overcame him in our nature , in his own person , so , by his divine grace being received and obeyed by us , he overcomes him in us : that is , he detects the enemy by his light in the conscience , and enables the creature to resist him , and all his fiery darts , and finally , so to fight the good fight of faith , as to overcome him , and lay hold on eternal life . § . 4. and this is the dispensation of grace , which we declare , has appeared to all , more or less ; teaching those that will receive it , to deny ungodliness and wordly lust , and to live soberly , righteously , and godly in this present world ; looking for ( which none else can justly do ) the blessed hope , and glorious appearing of the great god , and our saviour jesus christ , &c. tit. 2. 11 , 12 , 13. and as from the teachings , and experience , and motion of this grace , we minister to others , so the very drift of our ministry is to turn peoples minds to this grace in themselves , that they may all , up and be doing , even the good and acceptable will of god , and work out their salvation with fear and trembling , and make their high and heavenly calling and election sure ; which none else can do , whatever be their profession , church and character : for such as men sow they must reap ; and his servants we are , whom we obey . regeneration we must know , or we cannot be children of god , and heirs of eternal glory : and to be born again , an other spirit and principle must prevail , leaven , season , and govern us , than either the spirit of the world , or our own depraved spirits ; and this can be no other spirit than that which dwelt in christ , for unless that dwell in us , we can be none of his , rom. 8. 9. and this spirit begins in conviction , and ends in conversion and perseverance : and the one follows the other ; conversion being the consequence of convictions obey'd , and perseverance a natural fruit of conversion , and being born of god ; for such sin not , because the seed of god abides in them , john 3. 7 , 8. but through faithfulness , continue to the end , and obtain the promise , even everlasting life . § . 5. but let my reader take this along with him , that we do acknowledge that christ , through his holy doing and suffering ( for being a son he learned obedience ) has obtained mercy of god his father for mankind ; and that his obedience has an influence to our salvation , in all the parts and branches of it ; since thereby he became a conqueror , and led captivity captive , and obtained gifts for men with divers great and precious promises , that thereby we might be partakers of the divine nature , having ( first ) escaped the corruption that is in the world , through lust . i say we do believe and confess that the active and passive obedience of christ jesus affects our salvation throughout , as well from the power and pollution of sir , as from the guilt , he being a conqueror as well as a sacrifice , and both , through suffering : yet , they that reject his divine gift , so obtained , and which he has given to them , by which to see their sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and to wait upon god for daily strength to resist the fiery darts of the enemy , and to be comforted through the obedience of faith in and to this divine grace of the son of god , such do not please god , believe truly in god ; nor are they in a state of true christianity and salvation . woman , said christ , to the samaritan , at the well , hadst thou known the gift of god , and who it is that speaketh to thee , &c. people know not christ , and god , whom to know is life eternal , john 17. because they are ignorant of the gift of god , viz. a measure of the spirit of god that is given to every one to profit with , 1 cor. 12. 7. which reveals christ and god to the soul. flesh and blood cannot do it ; oxford and cambridge cannot do it ; tongues and philosophy cannot do it ; for they that by wisdom knew not god , had these things for their wisdom : they were strong , deep and accurate in them ; but alas , they were clouded , puft up , and set farther off from the inward and saving knowledge of god , because they sought for it in them , and thought to find god there . but the key of david is an other thing , which shuts and no man opens , and opens and no man shuts ; and this key have all they that receive the gift of god into their hearts ; and it opens to them , the knowledge of god and themselves , and gives them a quite other sight , taste and judgment of things , than their educational or traditional knowledge afforded them . this is the beginning of the new creation of god , and thus it is we come to be new creatures : and we are bound to declare there is no other way , besides this , by which people can come into christ , or to be true christians , or receive the advantage that comes by the death and sufferings of the lord jesus christ . wherefore we say , and upon good authority , even that of our own experience , as well as that of the scriptures of truth , christ will prove no saving sacrifice for them that refuse him for their example . they that reject the gift , do deny the giver , instead of themselves daily , for the givers sake . o that people were wise ! that they would consider their latter end , and the things that make for the peace thereof ! why should they perish in a vain hope of life , while death reigns ? of living with god , who live not to him , nor walk with him ? awake , thou that sleepest in thy sin , or at best , in thy self-righteousness ; awake , i say , and christ shall give thee life ! for he is the lord from heaven , the quickening spirit , that quickens us , by his spirit , if we do not , resist it and quench it , by our disobedience ; but receive , love and obey it , in all the holy leadings and teachings of it , rom. 8. 14 , 15. to which holy spirit i commend my reader , that he may the better see where he is , and also come to the true belief and advantage of the doings and sufferings of our dear and blessed lord and saviour jesus christ , who saves from the power and pollution , as well as guilt of sin , all those that hear his knocks , and open the door of their hearts to him , that he may come in and work a real and through reformation in and for them . and so the benefit , virtue and essicacy of his doings and sufferings without us , will come to be livingly applied and felt , and fellowship with christ in his death and sufferings known , according to the doctrine of the apostle ; which , those that live in that which made him suffer , know not , tho' they profess to be saved by his death and sufferings . much more might be said as to this matter , but i must be brief . § . 6. to conclude this chapter , we wonder not that we should be mistaken , mis-construed and mis-represented , in what we believe and do to salvation , since our betters have been so treated in the primitive times ; nor indeed is it only about doctrines of religion , for our practice in worship and discipline have had the same success : but this is what i earnestly desire , that however bold people are pleased to make with us , they would not deceive themselves in the great things of their own salvation : that while they would seem to own all to christ , they are not found disowned of christ in the last day . read the 7th of matthew ; it is , he that hears christ , the great word of god , and does what he enjoyns , what he commands , and by his blessed example , recommends , that is a wise builder , that has founded his house well , and built with good materials , and whose house will stand the last shake and judgement . for which cause we are often plain , close and earnest with people , to consider , that christ came not to save them in , but from their sins ; and that they that think to discharge and release themselves of his yoke and burden , his cross and example , and secure themselves , and complement christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him , will finally awake in a dreadful surprize , at the sound of the last trumpet , and at this sad and irrevokeable sentence , depart from me , ye workers of iniquity , i know you not : which terrible end , may all timely avoid , by hearkening to wisdom's voice , and turning at her reproof , that she may lead them in the ways of righteousness , and in the midst of the paths of judgment , that their souls may come to inherit substance ; even durable riches and righteousness in the kingdom of the father , world without end . the quakers principles , and their adversaries perversions . quakers principles . i. because in honour to the spirit of god ( which gave forth the scriptures ) we assert the holy spirit to be the first and great rule of christians , as that by which god is worshiped , conscience is convinc'd , sin detected , duty manifested , scriptures unfolded and explained ; and consequently a rule for believeing and understanding the scriptures themselves : tho' at the same time , we reverently believe the scriptures by the divine authority of that holy spirit which gave them forth ; and do declare and fully believe them to be what they say of themselves , viz. a declaration of those things most surely believed by the primitive christians , and that they came by inspiration , holy men of god speaking as they were moved by the holy ghost , and are profitable for doctrine , reproof , correction , instruction in righteousness , that the man of god perfect , and throughly furnished to all good works . joh. 4. 24. john 16. 8. ephes . 5. 13. joh. 14. 26. 2. tim. 3. 16. ii. from our great caution and tenderness in expressing our selves in matters of faith , as particularly about the trinity , in other terms than those the holy ghost hath used in scripture , to wit , there are three that bear record in heaven , the father , the word , and the spirit , and these three are one ; which we sincerely and reverently believe to be so . — 1 john 5. 7. iii. because we believe and declare the necessity of an inward principle , to enlighten our minds and cure our hearts of the maladies that sin has brought upon us , in order to salvation here , and to escape from the wrath to come . — ephes . 2. 8. tit. 2. 11 , 12. acts 15. 11. john 1. 9. 1 john 1. 7. iv. because we say , that god is light , and christ is light , and that god is in christ , and that christ by his light lighteth every man that cometh into the world ; and dwelleth with them that obey him in his inward and spiritual manifestation , according to 1 john 1. 5. john 8. 12. and 1. 9. and 1. 1. 10. and 1. 1. 20. v. from our asserting , that christ lighteth wicked , as well as good men , because he is said to be that true light which lighteth every man that cometh into the world , according to john 1. 9. vi. because we say , that this light of christ is sufficient to save and preserve all from sin , that walk up to the discovery and leadings of it , 2 cor. 4. 6 , 7. 1 john 1. 7. john 8. 12. ephes . 5. 13. vii . when we speak of christ's being glorified with the father before the world began ; oras he is now by his spirit in the hearts of his people ; and that as such he was never visible to wicked men , john 17. 5. 1 joh. 3. 6. viii . because the tendency of our ministry and testimony is to press people to the guidance of that inward and spiritual appearance of christ to men , by his light and grace in their hearts , as that without which there can be no sight , sense , or sorrow for sin to amendment of life , which is absolutely requisite , in order to a just and saving application of the benefit which god intended to men by the death and sufferings of our lord jesus christ : and because we often press this , in opposition to that sin pleasing-doctrine , of being who by justified by the merits of christ , whilst men live in the wickedness and pollutions of this world. eph. 5. 13. tit. 2. 11. 2 thes . 2. 13. 1 pet. 1. 2. 1 cor. 2. 11. rom. 8. 9 , 14. tit. 3. 3. to vers . 9. 2 cor. 4. 6. ix . from our denying a ridgid satisfaction , as that god could not possibly save men any other way , than by condemning and punishing his beloved son in whom he was well-pleased , thereby making christ the cause , and not the effect of the father's love , for the sins of the world : and because we cannot believe he hath so satisfied his father for sins past , present and to come , as to look upon man to be holy in christ , whilst unholy in himself ; or to be in christ , while he is not a new creature , the dangerous security too many are under . — 1 joh. 4. 9 , 10. john 3 , 16 , 17. 1 john 3. 8. john 3. 3. mat. 7. 21. 2 cor. 5. 17. gal. 6. 15. x. because we say men cannot be justified by what christ has done or suffered for them , whilst condemned by his light in themselves ; or forgiven in his blood , whilst disobedient to his spirit ; and that to compleat justification , we are to feel an inward acceptance with god through the sanctification of the spirit of his son , as that without which remission of sin cannot be obtained . — 1 john 3. 19 , 20 , 21. rom. 8. 13 , 14. joh. 3. 19 , 20. rom. 8. 2 , 16. gal. 6. 8. 2. thess . 2. 13. xi . because we make evangelical obedience a condition to salvation , and works by the spirit , an evidence of faith , and a holy life , both necessary and rewardable . — tit. 3. from vers . 3. to 9. tit. 2. 14. jam. 2. 22. xii . when we say that in some respects christ was not our sacrifice but example , and that his obedience to his father doth not excuse ours ; but as he abode in his father's love , by keeping his commandments , we must follow his blessed example . — john 15. 9 , 10. xiii . from our pleading for a purification and perfection from sin , ( agreeable to the testimony of the holy scriptures ) on this side the grave , through the pure workings of the holy and perfect spirit of our lord jesus christ . — mat. 5. 48. mat. 19. 21. 2 cor. 13. 11. col. 1. 28. tit. 2. 14. 1 pet. 1. 22 , 23. xiv . because we say with the apostle , that men ought to pray , preach , and sing with the spirit , and that no man can rightly worship god , without the preparation by , and assistance of his holy spirit , and that we ought to wait to feel it for that end , and that other worship is formal and carnal . — rom. 8. 26. 1 cor. 14. 15. prov. 16. 1. luk. 24. 49. acts 1. 4. acts 2. 1. psal . 39 , 2 , 3. xv. from our denying the resurrection of the same natural and corruptable body , and declining to be inquisitive and critical , about what body we shall rise with , according to the caution of the apostle therein , leaving it to the lord to give us a body as pleaseth him . 1 cor. chap. 15. 2 cor. 5. 1 , 2. their adversaries perversions . our adversaries are pleased to make us to deny and undervalue the scriptures , as not to he a rule in any respect , tho' our books plentifully shew we confess them to be the next and secondary rule to the holy spirit , and that we ever chuse to express our belief of christian faith and doctrine in the terms thereof . they also say , we prefer our own books before them , while we love , honour and use them above all the books in the world , and refuse to express matters of faith in other terms than what are expresly in scripture , or so agreeable as to leave no just ground for any doubt of our respect and regard to them . such as desire to lessen the credit of our perswasion with sober people , represent us to deny the trinity at large , and in every sense , tho' we only reject school-terms , and philosophical definitions , as unscriptural , if not unsound , and as having a tendency to fruitless controversie , instead of edification and holiness among christians . we have been uncharitably represented by some , as if we denied all outward means , or contradicted our selves in the use of them ; which they may as well charge against the apostle john , in asserting the sufficiency of the anointing . people have been told by our adversaries , that we believe every man has whole god and whole christ in him , and consequently so many gods and so many christs : tho' we assert no more , but the very language of the holy ghost , in the scriptures of truth , and mean no more by it , than that christ by his light and spirit dwelleth in the hearts of his people . it has been inferred that we hold that christ is in and to wicked men , as he is in and to his saints ; tho' he is a condemner to the one , and a comforter to the other . our opposers will have it , that all who have this light , must consequently be good men , whether they obey it or no , or else the light is insufficient . some are not ashamed to tell the world in our name , that christ was never visible as to his bodily appearance , and consequently that we deny his coming in the flesh above sixteen hundred years ago , tho' his coming then is an article of our christian belief . we are represented to deny or undervalue the coming of christ without us , and the force and efficacy of his death and sufferings , as a propitiation for the sins of the whole world ; tho' we only deny the benefit thereof to such , who by living in sin , instead of dying to sin , and pleasing ; instead of denying themselves , to please god , deprive themselves thereof . some unworthily conclude we disown christ as a satisfactory sacrifice , in his death and sufferings ; and as if we did not believe he died for the sins of the whole world , or that he carried away sin , and sealed redemption in his blood , to as many as rightly believe ; and that we expect both to be forgiven and accepted of god , not for his sake , but our own works : which suggestions we utterly detest and disown . it is inferred against us , that we deny justification at all in any sense , by the death and sufferings of the propitiatory sacrifice of christ , for the sins of the whole world : than which nothing can be more uncharitable , untrue , or unjust ; since we never did , nor can believe the remission of sins in any other name , than that of our lord jesus christ , who through the eternal spirit offered himself up once for all , an holy and acceptable sacrifice to god. our opposers would make people believe , we hope to be sav'd by our own works , and not by grace , which is the gift of god , and so make them the meritorious cause of our salvation , and consequently papists . they will have us to mean , and venture to say for us , that we believe our lord jesus christ , to be in all things but an example , and in no rerespect our sacrifice . we are made so presumptious as to assert the fulness of all perfection and happiness attainable in this life . ignorance or envy suggests against us , that if god will not compel us by his spirit , he must go without his worship . we are made to deny the resurrection of any body , however spiritual or glorified , and even of eternal rewards too ; which if true , we are of all people the most miserable . thus , sober reader , thou hast some taste of the usage we have received in a more abundant manner at their hands , who have undertaken to give an account of our belief to the world , that it has been very hard for people to see us , through those disguises that interest , ignorance , or malice hath put upon us . but 't is our desire , for thy own good , as well as our defence , that god would please , by the light of his dear son , to give thee a clear and effectual sight of the dispensation of his heavenly truth in the inward parts , which he hath blessed us withal , viz. the revelation and setting up of the kingdom of christ in the hearts and souls of the sons of men , where sin and self have so much and so long prevailed , that thou mayest come to be a witness of us goodness , and thy soul with ours , admire , adore , and for ever praise his most glorious and everlasting name , through his dear and well-beloved son , and our redeemer , for he is worthy , worthy , worthy , world without end. dublin , the 26th of the 3d month , 1698. william penn . the end . the teares of the beloued: or, the lamentation of saint iohn, concerning the death and passion of christ iesus our sauiour. by i.m. markham, gervase, 1568?-1637. 1600 approx. 49 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a06971) transcribed from: (early english books online ; image set 10408) images scanned from microfilm: (early english books, 1475-1640 ; 433:04) the teares of the beloued: or, the lamentation of saint iohn, concerning the death and passion of christ iesus our sauiour. by i.m. markham, gervase, 1568?-1637. [40] p. by simon stafford: and are to be sold by iohn browne, at the signe of the bible in fleete-streete, imprinted at london : 1600. i.m. = gervase markham. in verse. signatures: a² b-e⁴ f² . reproduction of a photostat of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -poetry -early works to 1800. 2002-06 tcp assigned for keying and markup 2002-08 spi global keyed and coded from proquest page images 2002-10 judith siefring sampled and proofread 2002-10 judith siefring text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion the teares of the beloved : or , the lamentation of saint iohn , concerning the death and passion of christ iesus our sauiour . by i. m. imprinted at london by simon stafford : and are to be sold by iohn browne , at the signe of the bible in fleete-streete . 1600. to the christian reader . me seemeth , the same , who had so resolute a purpose to enlarge our sauiours suffring , tooke on him a wearisome and needelesse iourney ( for that he left the most sacred scriptures ) and made inquirie after codrus , that was sometime king of athens : which codrus , begirt with a strong siege of the peloponesians , hazarded his best health for his cities good . for though the example appeareth to hold in our head christ , and their ruler , because both beare the titles of kings ; else in this , for that both died for the good of their people : yet questionlesse , the oddes betwixt both are wonderfull : for what is the shaddow to the substance ? a king for a small time , to a king beyond all time ? the one a creature , the other a creator ? the one for a few , but our king from before all beginning , to the end of the world , is that lambe of god , &c. leauing the one which was finite , i commend thee ( courteous reader ) to the same who is as he euer hath beene , and will be , infinite in his fauors to those that are his : and i offer thee my harsh and vntuned muse , which being as my talent is , slender and simple , so accompt of the first part , that i may not be discomfited in the second . the highest continue his fauours and graces vnto his church , and shield vs in these dangerous dayes , from his and our enemies , amen . thine vndoubtedly , i. m. the teares of the beloued . thou first and last , author and cause of all , that wast with god , before these worlds were made , thou perfect good , whom i gods word will call , most soueraigne grace , do with thy grace me trade , that from thy fauors , as from fountaine rare in flowing sort , i may thy selfe declare . euen in thy might , thou art beyond esteeme : for this wide world , thou art the chiefest king : for heauens high head , the angels all thee deeme , within thy church , thy saints thy prayses sing . vnto my soule , thou art the chiefe of choyce ; life of my life , i must in thee reioyce . now that i leane vpon thy sacred brest , in thee i ioy , sweete sauiour of mankind : hauen of health , succour to soules opprest , oceans of ease , in thee the poore shall finde : for broken heart , pyning away with griefe , sorrowing for sinne , findeth in thee reliefe . fly foorth , my soule , for sure this word diuine , hath power on thee , to call thee backe againe ; vnseene thou art , my body doth thee shrine , bodilesse , and immortall , subiect to ioy or paine . to none more like , then to that hidden grace the godhead hath , which sathan would deface , o that i might commaund the moone to stay ; o that the houre of darknes , hence might poast ; but gods decree must stand , though flesh gainsay ; there 's no resist , to that he purposeth most . his bitter death , from death shall saue mankinde ; wonder of angels , to foes that art so kinde . come , peter , come , come , iames , my brother deare ; our lord doth haste , and hasting calles vs hence ; you know the place , although it darke appeare ; this light so true , and truth is our defence . more might he hath , then any fenced tower more strength he hath , then any earthly power . now in our walke , recompt his power diuine , which like sunne-rayes , shall spread in euery place . such strange effects from this chiefe good do shine , that foggie mists of foes farre hence shall chace . stoope , furious fiends , ye malice him in vaine : he hath great power , your frenzies to restraine . see how this lambe , of sinne that hath no spot , seemes dombe , and mute , he answereth not at all ; what he foretold , must not be now forgot : let vs with teares , record what must befall . exceeding griefe we had , when thou didst say ; one of vs twelue , should thee our lord betray . that griefe being past , another is in place . but may it be that thus thou shouldest faint ? ah , shew thy might , those hellish hags to chace , who thee and vs do force to sad complaint . i say no more , that must my moane restraine : this garden wils , i should a while refraine . refraine , said i ? no , now began my moane ; seeing sluggish sloth , my eyes with sleepe opprest , i carelesse slept , but lord of life did groane , with griefe of griefs , that brought him such vnrest . woe worth my sinne , the cause of his complaint , forcing my lord indure such hard constraint . he will'd vs stay , and watch with him a space , and proofe hereof , we had from sad aspect . full fraighted he with griefe for mans disgrace , strangely perplext , did yeeld cause of suspect . my soule , he said , is heauie to the death , oh stay and watch , sorrow now stops my breath . away he went , and fell vpon his face , where groanes , and sighes , shewed a troubled minde . o father mine , he said , afford this grace , if it may be , thou wilt approue thy kind : let this fierce cup , i pray thee passe from me : not as i will , but as thou wilt , let be . after he came , and found vs three to sleepe , simon , said he , can ye not watch one houre ? watch ye with me , 't is prayer must ye keepe from sathans spight , to tempt he hath the power . see , see , the spirit is prest , the gole to gaine : but flesh is fraile , esteeming labour paine . away from vs the second time he went , begging againe , oh father mine i pray , if thou as yet , to fauour so art bent , permit this cup , no longer with me stay : if needes i must indeede drinke of the same , thy will be done , vpon me rest the blame . and then he came , but found vs fast to sleepe , our heauie heads were glad in warre to rest . he saw our want , and kept vs as his sheepe : cause had he none , being himselfe opprest . for friends are knowne , when dangers most assaile : deeme him thy selfe , that for thee shall preuaile . stay here and pawse , before he come againe , why what should moue vs three be so vnkinde , to worke our woe , to seeke our selues such paine , that what he would we should so little minde ? surely the best , in their decline should say ; there is iust cause , sathan should on vs pray . admit before , his preaching did vs stay , or such like let , cannot our crime excuse : he is our lord , how might we him gainesay ? for fond resist , proues , we did him abuse . ours was the lot , our lord thus to offend : his was the grace , to guide vs to the end . and though we slept , from heauen an angell sent , did comfort him , whom we in griefe did leaue : great was his griefe ; for hell did him preuent , with endlesse pangs , of heauen him to bereaue : and gastly sweate , vpon his face was found , like drops of blood , that trickling fell to ground . ye siluer drops , that from my eyes thus streame ; crossing that coulour , brinish as ye be ! my lords were red ; for forc't with paines extreame , he ventured life , from death to set vs free . his bitter pangs , what pen or wit can tell ? my lord indured th' extreame paines of hell . cast we our sight on one that parteth hence , striuing for life , when soule away must poast ; in such we see cleane gone to be their sence , they yeld to that , which cleareth euery coast . so when that death , his message pale hath done , he sweeps all hence ; and thus the fort is wonne . or thinke thou standst , this present at the barre , before the iudge , that pryes into thy blame , thou knowst thy guilt , thy discord makes the iarre : thy sinnes preuaile , forcing thy vtter shame . the irefull iudge begins with angry frowne : and e're he speake , thy conscience casts thee downe . o sauiour sweete , thou hadst thy proper sence : with perfect health , thou didst approch this place , all furious fiends of hell thou driuedst hence , death hath no power thy godhead to deface : the angry iudge , thou needest not to feare , thou hadst no sinne , and yet our sinne didst beare . our sinnes did force , that far from natures reach , these blooddy drops should still from our sweet head , in these , euen yet , presumers he doth teach , they be not bold , the tract of hell to tread , lest all too soone they fall into the snare , the angry iudge doth for his foes prepare . these drops declare his inward sad lament ; for greater griefe no earthly tongue can tell : they shew his loue to vs what good he ment he would we knew , his griefe did farre excell . oh , why do men delight with sinnes to dwell , when sinnes do weigh the sinner downe to hell ? he gaue the checke to vs for former sleepe , graunting vs leaue , of ease to take our fill , that had no care , in anguish him to keepe , with good regard who suffred for our ill . behold , quoth he , of darknes now the hower : of sonne of man , sowle sinners haue the power . iudas , that treason harbored in his brest , knew well that here our lord did oft resort vnto this place : knowledge had wrought thy rest , if all in time , thou wouldst haue found comfort : but murtherous wretch , this onely did thee good : thou thirstie wert after th' innocent blood . o monstrous change , that from a friend of trust , thou art a fox , and wilt thy friend betray ! companion once , and now mongst thieues to thrust , as chiefest guide , the spotlesse lambe to fray . cannot great fauours , cause thee to returne , thou wofull wretch , at goodnes that dost spurne : how many speeches , tending to our health ; what feruent vowes , he sent beyond the sky : all wayes were sought , still to procure our wealth ; his grace to none that would , he did deny . might not his grace , from treason thee reclaime , but at his life , thou traytour , now wilt aime ? ye couetous carles , that for a little gaine set soule to sale , as though there vvere no hell , looke on this iudas , thinke vpon his paine ; his endlesse pangs all torments far excell . the very fire , the forged far doth passe : and like hell fire , no torment euer vvas . consider yet , vvhile here vve haue a space , what griefe it is , to be exilde from god ; what ioy it is , to view his pleasant face ; what paine it is , to feele his heauie rod. thrise happie they , that cleaue vnto thy grace : thrise cursed they , that will not life imbrace . o vvretched man , bereft of inward peace , commest thou arm'd , vvith vveapons and vvith lights ? a cutthroate crew serue for thy shames increase , are these thy mates ? belike feare thee affrights . a guiltie conscience brings a restlesse griefe : easlesse in ease , finding no sound reliefe . thou stately citie , of the highest king , fitting thy name , that hadst the prince of peace : whilom whose praise , the virgins faire did sing , what time thy glory , the chiefest did increace : thy famous temple deuotion that relieues , is now become a den for lothsome thieues . and must thy rulers now their forces bend , to send their seruants forth in all the haste , to binde this lambe , and then his blood to spend ? what do ye long , to see your land lye waste ? all this was done the scripture to fulfill . who can dissolue , what god alone doth will ? in these we see , that bring such weapons stoare , how foes with might , gods children doe oppresse , they haue no truth , and as for iustice loare , they likewise want , which causes should redresse : trusting to flesh , this stay as it is wurst : so for this fault , they are of god accurst . forward they march , bringing along their light , their lanterns , that a little light containe , with other helpes , to guide them in the night , vsing the lesse , and from the great refraine : to dim that light , each one doth now prepare : for light of world , no whit at all they care . christ knowing well the secrets of mankind , this instant sawe , what should to him betyde ; forward he goeth against the crue vnkind , from whom he could haue parted cleane vnspyde . whom do ye seeke , said he , to me now tell . iesus of nazareth , said they ; and downe they fell . this hath the taste of his most soueraigne might , who with a word , could strike them to the ground . weake is mans power , if god begin to fight , his only breath can all his foes confound . if slender touch , huge mountaines maketh smoke , how dates then man , his maiestie prouoke ? the harmlesse lambe deuoide of sinfull spot , askes the offenders and doth them preuent . wanted they lawes ? was piety cleane forgot ? should they not loue , and keepe the innocent ? yes , yes , they knew , th'innocents blood would cry for sharpe reuenge , against this carelesse fry . whom do ye seeke ? he verely did scorne their fond attempt , deriding all their force : yet offereth grace to men that were forlorne : and sure he had , euen of his foes remorce . for from themselues , he would they should confesse , that weaponlesse , he could their wrong represse . oh , vvhen vve heare , that of his francke accord our god is good , to his professed foes ; how kinde a good , is this our soueraigne lord , vnto his friends , on vvhom he grace bestowes ? oh , loue this well , and fountaine of all grace : tender his truth , and all his heasts imbrace . no vvhit dismaid , christ said , euen i am he : which ready speech prooueth he fear'd not death . this holy sauiour vvould his owne flocke free , by suffring shame , and stopping of his breath . learne courage hence , gods cause if vve defend , he fights for vs , that life for vs did spend . now iudas stood , vvith all this armed traine , like bayard bold , forecasting no mishap vnto himselfe , whereby he might refraine the further ill , by falling in the trap . thus one vile sinne , another sinne doth chaine , vntill it bring th' offender to his paine . whom do ye seeke ? the second time he said . iesus of nazareth , they say to him againe . that i am he , before i not denayd : if me ye seeke , from these i pray refraine . this , that the word fulfil'd might be , he spake : of them thou gauest , i will not one forsake . now louing lord , i thinke vpon this care thou hadst for vs , and i remember well , seeing thou alone , to suffer didst prepare : for so of old , sweete esay did foretell . and when thy pangs appeard , fresh to approch , thou hadst a care , foes should not vs reproch . attend ye pastors , that your flocke should feede : how that our lord did say , he none had lost . your charge is great , ye dayly prayer neede , to cheere those soules , bought with so royall cost . they are christs flocke , his blood thē bought indeed . my lambs , good peter , o my sheepe still feed . before that peter heard these words thrise tolde , he was couragious ere he saw the fight ; his sword he drew , like to a champion bolde , and malchus eare , he cutteth off outright . into thy sheath , thy sword put vp let be . shall i not drinke that cup preparde for me ? thus said our lord , who by this checke so kinde , would take from peter , his no small offence ; from priuate men , the vse of sword to binde : except that kings arme subiects for defence . and for religion gladly should we fight : that cause is good , and god will aide the right . but peters fault appeareth now the more : for sharpe reuenge belongeth vnto god : too saucie he , gods taske to take therefore : him to resist , is to procure his rod : for spirituall warre are weapons of that kinde : search we the word , and there we shall them finde . and now the band , the captaine , with the rest , our sauiour tooke , and fast they do him binde , his inward griefe i moand , now is exprest : the outward anguish , that my lord did finde . they had no might , his person to assaile , he suffred them , and then they did preuaile . not one , but many ( then began their spight , ) inflam'd with wrath , incensed with great yre , their masters would , them now in blood delight , and they deuise , how to increase that fire . if high estates against religion frowne , they shall haue mates , to cast it hedlong downe . ah wicked iudas , this was thy consent , vsing all meanes , that might our lord betray . lay holde on him , were words with fury bent : no maruayle then , if these from reason stray . thy words , and workes so treasonfull descry , vnder greene grasse , a serpent foule may lye . the father in law of caiphas was the first : annas i meane , to whom my lord was led . he , and the other , ye all , for blood did thirst : not one i saw , as yet with pittie sped . their violent wrongs proued so huge a streame , suppressing right , their dealing was extreame . there i espied , how cruelty with deceight , had this pretence to stop the common fame : matters of slate , and those of no small weight , were laid to christ , for which they do him blame . their high account , which all in them esteeme , must beare then out , whatsoe're men should deeme . besides , let christ with wisdome him defend , and them confute , this they did all agree , the romanes should his life soone bring to end : thus were they bent , no more to set him free . here may ye see the force of enuyes spight , glutted with gall , and doth in death delight . caiphas was he , to iewes that counsell gaue , how it vvas meete , that one for them should dye : a visage fowle , a vizor faire doth craue . sathan vvould not that all his craft should spy . oh , such preuaile oft times , vvho faire pretend : but giue me him , that faithfull proues in end . i do not muse , so much how natures kinde appeareth changed , in so corrupt a man : for god i know , euen from his foes will finde matter of worth , fit for his will to scan . so balaams asse , against his proper kinde , once checkt his lord , when he remained blinde . there was no cause , o caiphas thou shouldst feare , how that our lord would take from thee thy state . this lambe of god , which all our sinne did beare , did much abhor , his extreame foes to hate . malicious man , whom enuy so did blinde , to vrge his guilt , in whom no guilt ye finde . peter did follow , so did i like case : but i was knowne , and went into the hall ; without stoode peter : then i left my place , and had great care , my fellow in to call . i spake to her , who there the dore then kept , to shew him fauour , who in boldly stept . the selfe same woman , vnto peter said , of this mans schollers art thou not now one ? the fearefull man , to lye was not afraid , boldly to say , of them that he was none . art thou the man , which with our lord wilt dye ? and all in haste , dost flatly him deny ? the officers , and seruants of that place , stoode there also , for they had made a fire : the extreame cold , with heate away they chace : peter , and they to warme themselues desire . it 's not amisse , gods graces should be vsed , so in the vse , his grace be not abused . then the high priest doth these two things propound vnto sweete iesus , of his disciples first : next of his doctrine , two demaunds profound . the vvolfe vvas dry , and after blood did thirst . the hypocrite one thing in shew doth minde : but is another in his proper kinde . our sauiour said nothing of vs at ●●l : one him betraid , another him denide : the rest did slee from christ being in thrall : small was the solace , in so sad a tide . and for his doctrine , the vvorld might testifie : what truth he taught , was spoken openlie . the synagogue , and temple for resort , to all the iewes , ye euery one can tell : who did me heare , let such of me report ; aske these i pray , and then thou shalt do vvell . herein christ moued him , vvho did faire pretend , vnmasking his malice , and his doctrine did defend . note the proceeding , in a cause vniust , an officer there smote iesus with his rod : our high priest thus , to answere now thou must ? o great oppression , hatefull indeed to god! such blinde presumption , mortall man to please so great outrage , the highest to disease . if i , quoth iesus , haue spoken that is ill , then witnes beare vnto the ill thy selfe : but for good speech , thy sury to fulfill , why smitest thou me ? what , is it hope of pelfe ? for earthly gaine , men oft times runne astray : for stoare of gold , men will whole lands betray . annas had now christ bound to caiphas sent , and simon peter stoode himselfe to warme . thus to , and fro , they lead the innocent : who still did good , must suffer extreame harme . but peter once , being tangled in the snare , the second time , to deny our lord doth dare . what , not content , our life twise to deny ? for high priests seruant and a kinseman neere , to malchus said , did i thee not espie with christ in garden ? 't is a case most cleere . peter euen then denied our lord againe . fraile is our flesh , if faintnes we retaine . the crowing cocke must peter put in minde of his offence ; for thus our sauiour said : and he remembring , ( sathan did him blinde ) poasteth away , his guilt made him afraid . he that euen now , a firme faith could not keepe , pries for a place , with bitternes to weepe . and now they lead christ to the common hall ; for day appear'd , high priests not thither went , for being defil'd , yet were to sinne a thrall ; and for to eate , the passouer they ment . see how great sinners , not so great would seeme : making moats moūtaines , & moūtains moats esteeme . for pilates place , he being vncircumcizde , would them defile , but not the innocents blood : their soules , their tongues , with murther were surpriz'd , they vs'd all meanes , to haue the truth withstood . great sepulchers without are painted fayre , but hold within all stench and lothsome ayre . pilate perceiued , himselfe must take some paine , to goe to them , who frighted were with spight : tell me , he said , of christ sith ye complaine , so shew the wrong , that i the same may right . they then reply , vvere not his doings ill , we would not vrge , that thou his blood shouldst spill . pilate then said , then man vnto ye take : doome him to death , as your law shall permit . the iewes that time , then vnto pilate spake , this thy resist , doth not our humors fit . it is not lawfull , for any of our traine , to kill a man ; we must from blood refraine . this speech of theirs had also this effect : for he who knew the secrets of mankinde , knew long before , vve did the iewes suspect ; his bitter death , and thereof eke the kinde . he vvould not faile , our ransome now to pay : vs to redeeme , though hell would him gainsay . let those that list , into their dealings pry . these vvicked men , the rulers and the rest , false counsell sought , vvith vvhich they meant to try their great vntruth , that iesus thus opprest , so foule offenders might be clear'd from blame : thēselues thus clear'd , vvere they not neerer shame ? as if a vvretch , incensed from deepe hell , should kill a friend , that saued once his life : and seeing on sleepe , the wretch vvith fury fell , in sleepers hand should fast the blooddy knife ; and then abroad , with outcries should maintaine , his slaughtered friend was by the other slaine . false witnes sought , but none then found at all : though many came , laden with vntruthes stoare ; at last came two into the high priests hall : these were the last , ( like bulles prepar'd to goare ) who said that christ , the temple would deface , and reare it vp , againe , in three dayes space . the louely sweete , hereat did hold his peace . then the high priest , incensed all with yre , by the liuing god , did charge christ should not cease , but answere make , to that he would require . art thou the christ ? of god art thou the sonne ? herewith he hoapt , iesus should be vndonne . iesus to this replies , thou it hast said : but neuerthelesse , hereafter ye shall see the sonne of man , when ye shall stand dismaid , all glorious seated , on gods right hand to be : i then will come with glory & great might , guarded with millions , compast with clowds most bright . now thinke ye see vpon this answere prest , the high priest doth his cloathes in sunder rent : christ hath blasphem'd , on witnesses to rest : i see 't is vaine , that longer time be spent . what thinke ye now ? ye heare his blasphemy . they answere all , he worthy is to dye . the fowle-mouth'd monsters spit vpon his face : which face , the angels to behold are glad : they buffit him , and yeld him all disgrace , smote him with rods ; hereat i waxt most sad . this to inlarge , as peter much did moane : so what insues , must force th' offender groane . the extreame spight , shewed to gods deare sonne , was for our sinnes , our sinnes caused this spight . vexe him not fresh , now that the iewes haue done . such vexe him still , who in their sinne delight . all armed foes cannot such paines procure , that wilfull sinners for euer shall endure . this will i proue , in one example plaine : when iudas sawe our lord condemn'd to dye , when he beheld him led with cursed traine , when in each place he did all violence spye , the sence of sinne assailes , and fresh doth fray , he yeldes , and said , i did my lord betray . let presse in sight , the kindnes of this lord , in choosing me vnto so high estate , in trusting me , euen of his owne accord , in louing me , that did deserue all hate . ah , brutish beasts are thankfull in their kinde : i much more brutish , his fauors did not minde . i others taught , my selfe i did not teach : i wonders wrought , and now haue wrought a wonder . accursed houre , i after gaine did reach ! woe to my selfe , god doth with vengeance thunder . who lookes on me , with this will me vpbraid : there goes the wretch , his master that betraid . i , there 's the sting that frets me to the gall : for ranckerous iewes excuse them from my spight : i christ betraid , on me all vengeance fall : i am condemn'd , that did in sinne delight . with graue forecast , why did i not preuent this monstrous sinne , for which i thus am shent ? now must i looke vpon my present losse . and what is that ? but an apostles place . that but , brings more , i gaind a little drosse : and thus lose heauen , the looking on gods face . ye greedy gripes , that feede on liuing men , hasten to hell , my lothsome dark'ned den . ye monstrous sinners , to my talke attend : seducing sathan snarde me with his baite : faire words i had , but these , and deedes , did bend my couetous mind , on treason now to waite . if euery sinne should in their kinde appeare , ye would detest , siluer to buy so deare . i seele my sinne , a cause my selfe to hate : i haue no sence , i should for mercy cry : my sinne exclaimes , accursed is my state : iustice is iust , this course i minde to try : these thirty pieces of siluer now at last , i will againe , to priests , and elders , cast . good worke this is , but wanteth loue , and faith : what helpeth it , to say i did offend ? the diuell prest , vnto my soule then saith , 't is true thou speakst , despaire , and life now end . thus he that first did me to mischiefe traine , doth much reioyce at my perpetuall paine . i sinn'd a sinne , betraying the innocent blood : o innocent blood , with cryes that doest affright , affright me not : why am i thus withstood ? withstood with wrath , and with my tainted spright . one mischiefe doth vpon an another heape : 't is good ye looke , before the ditch he leape . vvhat 's that to vs ? see thou to these things looke : so said these guides , making of me a scorne ; no one i found , that pitty on me tooke : for i became , indeede , a wretch forlorne . a strangling coard made end of all my doubt : i hangd my selfe , my bowels gushed out . suffer my speech , who suffer now with griefe : death void of death , for death here liueth still , barr'd from all hope , shut out from all reliefe , most sad complaints , my hearing now doth fill : i haue no rest , but in vnrest remaine : no tongue , or penne , can well declare my paine . now to returne to pilate , who like case , to the common hall had entred now with speede : who tendring much caesars and his disgrace , did aske of christ , if he were king in deede ? for rebels wrought the romanes much vnrest : which caus'd great care , to haue such wrongs redrest . he questioned much , if christ then were a king : but no aduantage of his words could take ; our sauiour so about his state did bring , that of his kingdome , thus in briefe he spake : my kingly state , it is no earthly might : for then my seruants would be prest to fight . belike the saying of the wise men , much moued mens minds , who called christ a king. but this is sure , gainst romanes all did gruch , the hope of freedome , flouring state would bring . vaine was their hope , whom god ment not to free . vvho fights gainst god , should he with such agree ? our heauenly king , in his especiall grace , doth spirituall gifts vpon his friends bestow : he loueth them , that loue him to imbrace . vvho such sheepe are , this shepherd true doth know . shaddowes haue shewes , wanting their proper weight , vvho vvants the ground , are fed vvith fond deceight . in this my moane , although i do digresse , iust cause i haue , christs kingdome me constraines : this same is it , vvhich sathan vvould oppresse , herein the vvicked most do tire their braines . the singer sweete of israel saw this age : which caus'd him muse , why vainely they do rage . ye mortall men , vvho haue on earth your time , like pilgrims poore , to plod in vncoath vvayes , what are ye here , but drosse , earth , clay and slime ? can ye prolong your life , vvith yeares , or dayes ? your glasse doth run , though sand in glasse do stay : but being run , you hence must poast away . vpon the charge , pilate to christ did lay : our vvisdome vvould , he should declare againe : if of himselfe , he then the vvords did say ? or that some other , to speake so did him traine ? but as iewes name , the deputy did deny : so he declarde , on whom the blame did lye . then he demaunds , what our sweete lord had done , sith earthly pompe of kings he did not claime , for that with spight , the iewes this threed had sponne gainst proper life of sauiour , so to aime . the heathen yet , he doth assay to teach , though he did here matter aboue his reach . harken to him , who is a glorious king : whose gouernement , whose lawes , and other rights , are fram'd from heauen , of him the angels sing : of him to talke , each godly one delights . for ods are great twixt that which shall decay , and this dread king , which shall indure for aye . stoope , stately kings , vnto this king indeede : your greatest glory , to his is not a sparke : he you defends , his taske is you to feede : he is your light , and guides you in the darke . all possible good , from this great good doth flowe : his are your crownes , to him your crownes ye owe. and pilate said , a king now art thou then ? iesus replyes , thou saist i am a king. this title much doth trouble carnall men , who causlesse heare , but conscience hath a sting . yet of that sting they haue no sence at all , which forceth them , to greater dangers fall . euen for this cause , saith iesus i am borne ; into this world , for this cause i did come ; witnes to beare to truth , which most men scorne : yet friends to truth that heare my voyce are some . what is the truth ? thus pilate then did say , but turn'd his backe , and would no longer stay . a question sweete , pilate , thou didst propound : why wouldst not stay , to heare our lords reply ? thou shouldst haue heard him error soone confound : this gracefull good would not to teach deny : but thou foreshewest , how some of chiefest place , to talke of truth , accompt it their disgrace . but glorious truth shall in the end preuaile against all foes , who seeke to presse it downe ; sathan doth know , in vaine he doth assaile this onely good , his ministers yet must frowne , banding their might , against this highest grace , working their spight , that do this truth imbrace . most splendent truth , thy glorious golden rayes , many degrees surmounts the shining sunne : thy marueilous might and thy most worthy prayse none can declare : for when we all haue donne , we come too short , thy greatnes to declare : thee to disgrace , yet flesh and blood doth dare . but sunne to darke , we know is practise vaine ; to warre with heauen , will proue a fearefull fight : god such doth hate , as do his truth disdaine : against such foes , he girded is with might . who for the truth , would not his life then spend , seeing god is prest , his owne right to defend ? to iewes now pilate goeth yet once againe , and to them said , in christ no cause i finde : your custome is , i one should loose from paine , at this your feast ; then iesus he doth minde : ye iewes , your king if now ye meane to choose , your minds vnfold , will ye i iesus loose ? me thought this was , like to a sudden stay : forc'd by retrait , where egre battaile meetes : where man , doth man , with mutuall might assay , and bloodlesse bodies , earth then gladly greetes : but then againe , both armies forces tryes , till one of them must yeeld with fainting cryes . so then this comfort , corsiue i may call : for what refreshing , found my sad lament ? my chiefe of choyce , my soule i saw in thrall , so i perceiued the iewes to murther bent . faces of men , are tables of their minde : by outward signes mens malice ye may finde . for wicked iewes their clamours now began : we will not iesus , barrabas we will : like craues their like , let loose a murtherous man. haue ye no care , the spotlesse blood to spill ? drop blooddy teares , my moysture waxeth dry , like sommers drouth , that for more raine doth cry . poore iotham , now me thinkes , i do thee see , who didst rebuke thy vnkinde countrymen , in offer made to trees , who king should be : they rule refus'd : but hooking bramble then would needes be king , and then had his desire . the tyrants rule is like consuming fire . ah , my redeemer , this oft thou didst foretell in parables , and in thy preaching plaine , that of the vineyard , wherein is vttered well , how for great good , they thee requite with paine . gods heire thou art , to kill thee these now ment , thou being slaine , they to possesse are bent . possesse ye shall , and cruelly be destroyd : oh wicked men , your glory shall decay , your pleasant land shall lye both waste and voyd , to all the world ye shall become a pray . such , who will not that christ should rule alone , must finde his might where they must waile & mone . ye will not him that would your proper good ; ye him reiect that came you to redeeme . oh people blinde , that thus gods grace withstood , so light to set of him beyond esteeme ! vertue in place we haue no care to minde ; but being gone , we gladly would it finde . the first adiunct . my sweetest sweete , my lord , my loue , my life , the worlds bright lampe , farre cleerer then the sunne , what may this meane cannot i end this strife , this ranckorous spight , by wicked iewes begunne ? o man most pure , for wretches most forlorne , must my great god to men be made a scorne ? he made his soule an offring for our sinne ; his will was such , his death doth life prolong : he dying for vs , then did our life beginne : his is the gaine , to him all ioyes belong . although our guilt did force our lord to faint , yet all his foes could not with sinne him taint . thou light of god , in whom no darknes dwels , sole reconciler and worker of our wealth , thy bitter pangs all passions farre excels , our soules sweete shepheard cared for our health . thus as my loue constrained was to groane : so me permit againe refresh my moane . i grieue , that sleepe so sore did me oppresse : sinne in my selfe moues me to sad complaint : for wicked men to watch themselues addresse to pamper pleasure , where 's one that seemes to faint ? what lawes forbid , to that in haste we poast : the best offends , though hypocrits yet will boast . iudas slept not , nor any of his traine : night after night men watch , if pleasure call . our head did watch , i could not sleep refraine : thus to my will i was become a thrall . ah crooked vvill that vvouldst me so misleade , that vnder foote my lords vvill i should treade . i vvell recount vvhat harmes haue come by sleepe : vvhile samson slept , he then did lose his might . sleeping , sauls sonne , his kingdome could not keepe . vvhile sisera slept , iael him slew outright . in towne of vvarre if all should seeke for rest , quickly they should with enemies be opprest . how glad is satan , vvhen vve yeld to sleepe ? how sad sweete iesus , vvhen vve slouth imbrace ? sleepe not securely , yet that are christs sheepe , vvith sighes and groanes pray vnto god for grace : for in our sinne if god vvith iudgement ceaze , late will it be his iustice to appeaze . now in my moane , to him i will returne , who trayterously had made a cursed change : the vine most true this withered branch did spurne . such wander wide who in by-paths do range . o treasonfull wretch , my lord as thou hast sold , shall those fowle lips to kisse my lord make bold ? the subtill serpent seeking to seduce , shroudeth himselfe vnder a faire pretence , in heart hath hate , with tongue he taketh truce , his spightfull spirit he shields with sweete defence . his chearefull looke , who gaue the glad all haile , fed fowle conceite his treason should preuaile . our tainted nature quickly will vs teach , to follow that we can in others blame . what needes the serpent th'apple faire to reach ? we hazard all as though we vvere past shame . the vvay to hell appeareth wondrous faire , the end vvhereof doth lead to fowle despaire . regard in iudas , vvhen fraile flesh begins to nibble a little vpon the serpents baite , how such vvill make a sport of all their sinnes : doubtlesse such sinners neere to sathan waite . for so at first the diuell iudas tooke , and held him fast vpon his siluer hooke . christ is betrayed of many in this life . for art thou where religion is abused , and hast no care then to confute that strife ? there is great feare thy selfe shall be refused . thou stragling sheepe , herein thou goest astray ; thy silence proues , thou iesus doest betray . else doest thou take on thee a christians name , following not that thou seemest to professe ? thy owne vilde life religion much doth shame , thou christ betraiest that doest his truth represse . repent thee soone for former life mispent , and turne to god , while god to grace is bent . iesus to iudas vseth words most kinde : for , friend , he saith , a reason to me render , why thou art come ? as if he would him binde from former good his owne estate to tender . but none more blinde then wilfull blinded bee , that to renownce , which offereth cause of glee . traytor , thou camest another to annoy , to annoy him , who euer sought thy good ; thy good he sought , and thou wilt him destroy . but be thou sure , thus thirsting after blood , that thou thy selfe of blood shalt haue thy fill , though thou delight the guiltlesse blood to spill . this to conclude , our prince of might did foyle not onely sathan , but all his darkesome traine . betray not christ , by giuing backe the spoyle vnto his foes ; from so vile sinne refraine . as god in christ hath shewed his bountie large , so haue great care still to regard thy charge . on peter now if we shall cast our sight , else on vs all the apostles to our lord , cause great we haue , not to boast of our might , that weaknes are , and fall of franke accord . yet in our fall as we feele want of strength : so god relieues , and succour sends at length . god suffred vs to see our weak'ned state , that seeing it , we should detest our sinne : he did vouchsafe to open wide his gate , his gate of grace , that we should enter in . but that his grace to vs did much abound , he had iust cause for aye vs to confound . the wounded soule from vs may comfort finde : for though we fell , yet god did vs vphold , he tendred vs , and we againe him minde , yelding him thankes and praises manifold . how so e're , lord , of frailty we offend , succour thou vs , and vs with grace defend . what now remaines vnto the hardned iewes , iewes that would not our lord as king should raigne ? raigne yet'he must , although they doe refuse : refuse that list , he will his right maintaine . i know , when time of darknes shall expire , our glorious king will haue his full desire . for of this nation our sauiour did foretell , that as they sought from them his state to cleare , so god in wrath would them from thence expell , who did reiect his louing sonne so deare . learne hence therefore , if ye desire gods grace , haue good regard gods christ ye doe imbrace . if christ alone ye would in you should raigne , ( for he delights within our soules to dwell ) haue good regard affections to restraine , that are not good , but of our flesh do smell . if christ vs guide , our gaine exceeds esteeme , we haue more store , then all the world can deeme . the last of all , yet first in next complaint , is the selfe same , who was chiefe actor made . who seeth not , he did true iustice taint ? doubtlesse , the wicked make of sinne a trade . these yet ( forsooth ) must equitie pretend , though to the world oppression they defend . why , pilate , why ? thou art a man of might , thy country lawes vilde violence doth detest : as thou art iudge , thou ought'st regard the right , and haue great care the poore be not opprest : desire to please should not thy minde peruert , that rightfull cause thou shouldest so subuert . finis . a treatise concerning the trinitie of persons in vnitie of the deitie written to thomas mannering an anabaptist, who denyed that iesus is very god of very god: but man onely, yet endued with the infinite power of god. gill, alexander, 1565-1635. 1601 approx. 74 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a01747 stc 11879 estc s118376 99853583 99853583 18973 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01747) transcribed from: (early english books online ; image set 18973) images scanned from microfilm: (early english books, 1475-1640 ; 1100:09) a treatise concerning the trinitie of persons in vnitie of the deitie written to thomas mannering an anabaptist, who denyed that iesus is very god of very god: but man onely, yet endued with the infinite power of god. gill, alexander, 1565-1635. [6], 74 p. by simon stafford, dwelling on adling hill neere carter-lane, imprinted at london : 1601. signed at end: alecsander gil. the bodleian copy has date in imprint changed by pen to read 1603. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity -early works to 1800. trinity -early works to 1800. 2007-07 tcp assigned for keying and markup 2007-07 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a treatise concerning the trinitie of persons in vnitie of the deitie . written to thomas mannering an anabaptist , who denyed that iesus is very god of very god : but man onely , yet endued with the infinite power of god. ( ⸪ ) imprinted at london by simon stafford , dwelling on adling hill neere carter-lane . 160● . to my very louing and deare friend master thomas white , a citizen of bristow . while i was at norwich , in the yeere 1597. i writ this treatise vpon such occasiō as appears therein , and deliuered it vnto that heretike , that by himselfe , if god would , he might consider and be perswaded since which time i haue kept it by me : and though some of my priuate friends desired copies ; yet allowing that wisdome of solon , who would make no law against patricide , least the mention of the fact might giue occasion to commit it : and withall considering that it is too s●mple and poore for the publike view ; i haue hitherto refused to make it common . yet now perceiuing a present necessitie , because that s ●me of late haue wandered in this labyrinth : & withall remembring , that of any weakling shall hereafter entertaine this opinion , he may , before he be wholy possessed therewith , find the absurditie of it and be reformed ▪ that many a nouice in christianitie , who therefore doubts of the truenesse of his religion , because he findes no familiar reason to perswade , but onely the racke of authorities to 〈◊〉 him to acknowledge it ; may perhaps be hereby satisfied and find comfort : and that they who are already strong , may by this ouerplus , triumph in the goodnesse of god , who requires them to beleeue no more , then they may by that vnderstanding , which he hath giuen them , be perswaded of : i haue for their sakes , who may reape benefite thereby , set at nought all other censurers , not guilty vnto my selfe of any offence which i can commit in making it publike . such as it is , accept ( good master white ) as a parcell of that assertion , which may hereafter follow , of euery article of our christian faith ; if god shall vouchsafe me vnderstanding , leasure , and maintenance thereto . i therefore offer it vnto you , both because i know you are diligent in reading bookes of good argument ; and because i haue none other meanes , whereby to shew my selfe thankefull for your manifold kindnesses and your loue . at london , this 20. of april . 1601. your louing and assured friend , a. g. the treatise . though many things discouraged mee to write vnto you of this argument in such sort as i intend ; considering that neither your daily reading of the scripture , neither the perswasion of learned diuines can moue you to accord vnto the trueth ; though by manifest testimonie of scripture they conuince your heresie : and most of all , that god hath left you to beleeue that lying spirit of antichrist , who denyeth that iesus is that christ : yet neuerthelesse , hauing some hope that god of his goodnes will at last pull you as a brand out of the fire , and quench you with the dew of his grace , that you may grow in the knowledge of his sonne ; i wil as briefly as i can , lay down some few reasons of that faith , which euery one that will be saued must hold . whereby if i perswade you nothing , yet shall i obtayne thus much ; that you , who neither beleeued his word , nor yet opened your eyes to see the light of reasonable vnderstanding , shall at last confesse , that his word and iudgements are holy and true . but before i come to the point , let mee first perswade you , that although the knowledge of the holy trinity be one of the most high mysteries which can be knowne or beleeued , and that it is the onely work of the holy ghost to work this faith and knowledge in the heart of man , yet neuertheles , god hath not left vs destitute of meanes , whereby to come to this faith and knowledge ; but hath also with his word , giuē vs a reasonable soule & vnderstanding , whereby to grow in the knowledge of himself & his will. for whē adam was created , he had giuen vnto him all perfite knowledge meete for him . now god , who created the world for no other purpose , thē the manifestation of his owne glory , might not leaue that creature without vnderstanding of the godhead , who being by nature & creatiō the most excellent in this world , was made for that purpose especially aboue al other , to set forth his prayse and to call on him . now how could he do this , if he knew him not ? but ( i think that ) seeing it is said , that mā was created in the image of god , you wil not deny that man before his fal , had much more perfit vnderstanding of the godhead , thē it is possible for him to haue , till he come to know euen as he is knowen , but that by him ( you may say ) this knowledge was lost : not lost , but corrupted onely , euen as mans will. for then it should follow that wee were inferiour to bruit beasts , who haue in thē a sensible knowledge meete for that ende whereto they were created . furthermore , it is not possible that mans sin should frustrate the ende which god intended in his creation , but it is manifest , that man was created to know and honour the creator . againe , seeing in christ al things consist , hee being ordained of the father before all worldes , in whom the world should be both created and restored ; it is plaine that this light of our vnderstanding both proceedeth from him , and is restored in him , as it is said , ioh. 1. he is that light which lightneth euery man that commeth into the world , not onely his chosen with knowledge of his sauing trueth , but euen generally euery man with reasonable vnderstanding , whereby wee may know whatsoeuer is to be known of god : & how ? euen by the works of god , as it is plainely concluded , rom. 1. 19 , 20. therefore are they not to bee heard , who hold any thing without the compasse of faith , which is without the compasse of knowledge . for faith ought so to be grounded on knowledge , as hope is grounded vpon faith. so that as faith , heb. 11. 1. is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an euiction or proofe of things hoped for , though they bee not seene ▪ so may i say that knowledge is the proofe of things which are beleeued . for faith is nothing els but the conclusion of a particular syllogisme , drawen from the conclusion of an vniuersall , which the knowledge of god had cōcluded , as it is manifest , iam. 2. 19. & heb. 11. 3. by conference of which two places it appeareth , that this knowledge , of which i speake , this historicall faith , as to beleeue that there is one god which made all things of nought , is onely such a knowledge , as the deuils & wicked men haue : but to beleeue , and haue confidence in this god , is that particular conclusion , & that faith which causeth vs to haue hope in his promises . therefore said christ , haue fayth in god : that is , striue to know god , that knowing , you may haue faith , and beleeue in him . and wee see that in these things , where a bare faith without knowledge might seeme to be most required , because as a man would thinke , there were no reason to be giuen of them , namely , concerning the maintenance of this life , and the resurrection to the life to come ; both christ and his apostles vse no other reasons , but such as euery reasonable man may easily be perswaded by , though authorities of scripture were not wanting to both purposes , as it is manifest , mat. 6. and 1. cor 15. yea paul at athens , or wheresoeuer he perswaded the worship of the true god among the gentiles , hee perswaded not by authority of scripture , which amongst thē had bene very weake ; but by such argumēts as they knew to be sufficient euē in thēselues . if these things were not so ; how thē could the gentiles which knew not the scriptures , he without excuse for their ignorance of god ? therefore i conclude , that there is nothing which is beleeued , but it may also be knowen . now knowledge ( we know ) is ingendred by such principles as haue truth in thē , the which is euident of it selfe . so that by plaine and reasonable vnderstanding , a man may knowe whatsoeuer he beleeueth . you wil say , to what purpose then serue the scriptures ? i answere : that god , infinite in goodnesse , hath together with this vnderstanding & light of nature , giuen vs withall his word , as a greater light whereby our lesser lights might become more shining : that he hath giuen vnto vs not only an inward word , to wit , our natural vnderstanding ; but also an outward worde , as a most illustrious commētary , both of declaration and amplification of that text ; whereby we may the better vnderstand , whatsoeuer wee ought to vnderstand without it . but how thē commeth it to passe , that all men haue not faith ? and how is faith sayd to bee the gift of god ? the first is answered , rom. 1 21. and ephe. 4. 18 for hardnes of their heart , who when they knew god , did not glorifie him as they ought : therefore their imaginations ▪ became vaine , & their foolish heart was ful of darkenes . and for this cause is faith also sayd to bee the gift of god. first , in respect of that knowledge whence it doeth proceede , which knowledge is his gift . secondly , because it is the onely worke of god , to make that knowledge to become fruitful , by laying it so vnto mans heart , that the hardnesse thereof may bee remoued , that when wee know god to bee good and iust , we also beleeue and worship him as we ought . thirdly and most especially , because that god oftentimes pardoning the ignorance which men haue of himselfe and the creature , doth so illumine the heart with 〈◊〉 holy spirit , that it is suddenly 〈◊〉 without any previant knowledge , to faith and obedience . the trueth whereof neuertheles doth not any whit impugne that which i say , that god hath giuen vnto euery man so much vnderstanding as to know what he ought to beleeue , and to bee satisfied for the reasons of his fayth , if he could open his eyes to see in the middest of what wonderous light hee were placed . this point is manifest both by many scripture-authorities , and by many reasons which i omit . but taking this as either granted , or sufficiently prooued , that god hath giuen vs light of vnderstanding , whereby to yeeld a reason of the hope that is in vs ; a reason i say euen of euery article of our faith : let vs with holy reuerence come vnto the thing in question , and see what reason wee haue for our defence . i will therefore a while forbeare to vse the authoritie of holy scripture ; not that i esteeme the waight or euidence of any reason comparable thereto : but onely perceiuing by that talke i had with you , that you had read the scripture , as one of those whom peter noteth , 2. epist . 3. 16. not intending to wrangle about your wrested interpretations ; i wil first propone the euidence of reasonable proofe : and afterwards bring in the assent of holy scripture , that you may perceiue in what wondrous cleare light you striue to be blinde . and because i know not what your opinion is concerning god , ( for he that denieth the godhead of christ , may as well denie the godhead absolutely : ) that beeing one steppe toward the question , i will proceed orderly , and giue you also a reason of our faith , concerning that matter : taking this onely as granted , which is rife in euery mans knowledge , that both the termes of contradiction , cannot bee affirmed of the same subiect : that is , that one and the same thing cannot be both affirmed and denied , of the same subiect , at one time , and in the same respect . but first , by the name of god , know that i meane an eternall being , infinite in goodnesse , in power , in wisedome , in glory , in vertue , and onely worthie of endlesse loue and honour . my reason is thus . if there be not a being which had no beginning , then of necessitie , that which was first existent or begunne , must be a beginning vnto it selfe , by causing of it selfe to be , when it was not . but this is impossible , that any thing should bee a cause , and not bee : for so should it both bee and not be ; therefore there is an eternall being , which is the beginning , middle and ende of all things , and himselfe without beginning , and this eternall beeing wee call god. my reason is plaine to bee vnderstood ; and remember what i haue said , that i may goe on . whatsoeuer is without beginning , is also without ending ; because it hath no superiour which might bring it to nothing : therefore god is eternall . againe , whatsoeuer comes to nothing , is corrupted by his contrary ; but nothing can be opposite to god , therefore hee is eternall . or else i might thus reason . being and not being are such contraries , as one of them cannot spring out of another : for euery thing , for the preseruations sake of it selfe , doth represse and corrupt the contrary . seing then that there is beeing , which could not possibly raise it selfe out of not being , it followes that being had a primacy or prioritie before not beeing : and therefore of necessitie must be eternall ; for otherwise there was a time , wherein it might be said , that being is not being , & so not being should haue been first , and contradictories might haue stood together : but both these are impossible , therefore there is an eternall being ; and this eternall being , wee call god. furthermore wee know , that the greatest excellencie or perfection of euery thing , is in the proximitie or approch thereof vnto the first cause . but euery thing is more excellent in the being thereof , then in the not being : therefore beeing was before not being ; and for that cause eternall . now eternitie is an infinite continuance : therefore whatsoeuer is eternall , must of necessitie be infinite : and this infinite being , we call god. moreouer , whatsoeuer hath infinite continuance , hath infinite power to continue infinitely ; and this omnipotent or endlesse power we call god. i might reason likewise of his goodnes , of his wisedome , trueth , glory , &c. but one shall serue in stead of the rest , and i will take his wisedome for my example , and proue vnto you , that likewise to be infinite , and that not onely in existence , but in action also . and first that hee is wise ; god is most worthy to be such as he is : but if he were not wise , he were not worthy to bee god : ergo hee is wise . now marke how these depende one on another . in god is wisedome , which by reason of his infinitie , is also infinite : and by his eternitie , is also eternal : so that there is no time , wherein it may be said , that this infinite wisdom is not infinitely exercised , for then were it not eternally infinite . therefore his wisedome is infinite , not in existence onely , but also in action . againe , the wisedome of god is such , as hath no defect or imbecillitie therein . but if it were not infinite both in action and in existence , a man might find defect therein , and imagine a more infinite wisedome then that is , but this is impossible . so might i conclude of all the other dignities of god , but i haste to the purpose , and i thinke that you will not vnwillingly graunt what i haue said , but vnderstand the rest . all the dignities of god beeing actuated or brought into working , require of necessitie an infinite obiect , whereon they worke , because they thēselues are infinite : but nothing can be infinite , but god alone , therfore it followeth that these dignities are obiected or exercised in god alone . and this is that eternal sonne , begottē before the worlds , in whome the father resteth : or as the prophet speaketh , his beloued , in whome his soule delighteth ; which cannot be applyed to any creature , without which , god is happy in him selfe : therefore saith the apostle , that in him dwelleth the godhead bodily . how is that ? not in his manly body eternally ; for his humane body tooke beginning of the flesh of the virgin , when the fulnes of time came , but yet bodily , that is , as essentially , or substantially , as the body of a man is substantiall to the man. for euery dignity of god being infinite in action ( as was proued ) must of necessitie produce such as it selfe is . as for example ; the wisdome of god or his infinite vnderstanding , must haue an infinite intelligible or vnderstandable obiect , which is produced thereby , by an infinite vnderstanding . so that ye must know of necessitie , and marke three termes , as i will a while call them : the terme from whence : the terme whereto , or wherein : and the middle terme betweene them . i will for your capacitie , which i know not to bee much exercised in these matters , make a comparison meet for your vnderstanding . when the minde or vnderstanding of a man conceiueth any vnderstandable obiect , then is ( you know ) first the vnderstanding in the minde it selfe , secondly the obiect vnderstood , and thirdly , the discourse or vnderstanding , whereby that obiect is apprehended . now giue me leaue to tell you , what differences you must make , betweene the vnderstanding of god , and the vnderstanding of man in this comparison . first , the minde of man beeing finite , the vnderstanding is not able to view al that which can be vnderstood thereby at one time , or with one action of vnderstanding , but must conceiue of one thing after another : whereas the vnderstanding and wisedome of god is such , as at one sight seeth himselfe , and euery thing els , past , present , and to come ; and this not once onely , but euen continually , because it is eternally infinite . secondly , the intendement of man worketh nothing in the thing conceiued , to make it either to be , if it be a meere conceit , or to be other then it is , if it be existent : but the vnderstanding of god , is by reason of his power so actiue , as that it causeth that wherein it is exercised , both to be , and that according to his maner of apprehension or vnderstanding of it : which vnderstanding is by his infinitie so infinite , and by his eternitie so continuall , as that of necessitie there must bee a subsistence or a person , wherein it must be exercised , which must also be infinite and eternall . and this is that glorious sonne of god , who is thus begotten or produced eternally , both before the world was , euen as hee is now , and shall not cease to be produced after the world shall cease eternally . thus you see two of the termes spoken of : from whence , & wherein : now you must know the middle terme betweene them . the terme whence , is the wisedome intelligent , god the father . the terme wherein , is the wisedome intelligible , god the sonne . the middle terme is , ipsum intelligere , which in my comparison i called , the discomse it selfe , which also in this must needs bee infinite . for an infinite intelligible , cannot bee conceiued of an infinite intelligent , but by an infinite intelligere ; and this is that holy ghost , which as you may easily vnderstand , must of necessitie proceede from both the father and the sonne , and be also infinite and eternall , and therefore god. now because they are all infinite , and of infinite , essentially there can bee but one : therefore are these three in essence or being , one , but in subsistence or cleare distinction of persons , three . vnderstande my comparison which i made : i will yet cleare the matter further for your conceyuing . if you take in a myrrour , the light of the sunne , and reflect it directly thereon againe , in the sunne it is one , in the glasse another , and yet the reflection of the beames , is also a third , but for all this , there is but one nature and worde of light , which comprehends al three : so is it in this tri-vnitie of which i speake . my leisure serues me not to dilate these things , but i hope you are able to vnderstand what i say , therefore i will proceed . it is said , that powers are knowne by their actions , and actions are limitted by their obiects . i know the meaning of it , and it is not vnfitte in this place . but to my reason : the power of god is infinite , and by his infinite wisedome hee knoweth it to be infinite : but god could not know that his power were infinite , vnlesse he were able thereby to bring forth an infinite action ; and euery infinite action must of necessitie be exercised in an infinite subiect . ( for whatsoeuer is receiued , is receiued according to the capacitie of the receiuer : ) therefore there is an infinite subiect , wherein the power of god is exercised : that is the sonne of whom i speake . and here againe behold the tri-vnitie ; an infinite power the father ; an infinite action the holy ghost ; an infinite subiect the glorious sonne ; all three one infinite being . returne to your comparison . as the vnderstanding of man could no way know his owne power , but by his actions , neither can there be any actions of vnderstanding , where there is nothing to be vnderstood , no more is it possible to bee in the deitie . now vnderstand that , as i haue reasoned from the wisedome and power of god : so might i reason from all his other dignities : so that for one reason which i haue brought . i might haue brought you fiftie . but i shew you the way , if you be guided by the spirit of trueth , how you may strengthen your selfe in the way of trueth : therefore i wil goe on , and shew you yet more plainely by more familiar reasons . an infinite power is not more weake then a finite : but euery finite creature which we can cast our eies vnto , doth by nature produce his like , as much as in it is ; as a man begetteth a man ; trees bring forth seed , whereof their like in nature may spring , and in likewise euery other thing . therefore the infinite power of god begetteth his like also , which is the sonne , the image of the inuisible god , the first begotten of euery creature , col. 1. 15. but none can bee like vnto god in his being , who is not very god : therefore christ the onely begotten of the father is also very god. maruel not , that i make this argument from the creature to the creator ; for in this very point of the power & godhead , the holy ghost himselfe teacheth me to reason of the inuisible things of god ▪ by the things visible , rom. 1. 20. and hereby also learne to helpe your ignorance , and put away your wonder , how god should bee one , and yet three . see you not how the vnderstanding ? the sun-light also , is one in nature , and yet three in euident and cleare distinction ? though in so base and imperfect order , as that which is aboue all perfection , is possible to be aboue it . and further , see you not in euerie thing a bodie , a spirite and a life , which is the knot betweene them ? or rather , see you not how the very bodily composition is both one , and three ? one body which is vnited of three bodies ? that is , earth , water , and ayre , or oyle , which yet again in the root of their nature are but one . for oyle is but a due mixture of water and earth , meanely fixt , and meanely volatil ; and earth is but fixed water ; so that water which is but one , is the root of the three : as it is manifest , genesis 1. and 2. pet. 3. 5. they which vnderstand the rules of pyronomy , know what i say ; and if you vnderstand me wel , you would confesse , that not onely this instance which i haue brought , of earth , water and ayre ; but euen the whole frame of nature did proclaime the trinitie in the vnitie . you would , i say , confesse , that whatsoeuer may be knowne of god , is manifested in the creature . if i should here tell you , how the heauen , the earth , & the deepe , gen. 1. might be vnderstood mystically , and the analogie betweene the creator and the creature therein : and then tell you , what let the earth bring forth liuing soule , might meane , and compare it with that place , that which was made in him was life ; and then particularly for man , the lord god also made the man of the dust of the earth , and tell you , that it was so necessary , because that christ is terra ●●●enti●●… : and inforce an argument to proue the tri-vnitie , by that treble repetition of the man made in the image of god ; comparing it with that place , 1. cor. 11. 3. and 7. if i should then tell you , that it was necessarie that the sonne of god must become flesh , as well that the infinite iustice of god might be actuated in him , which could not bee actuated in him beeing onely god : as for many other reasons , both from the iustice , and mercie , and wisedome of god , though to a well sighted vnderstanding i might seeme to haue layd a precious foundation of philosophie diuine and natural : yet to you i might rather seeme perhaps to haue proponed cabalisticall dreames , then any sound argument to the thing in question . yet this will i tell you , and holde it for good diuinitie : that the mayne drift and scope of the whole scripture , is to shew the creation of all things in christ , through him and for him : and the restoring of the whole creature in man by him : that in al things he might haue the preeminence , col. 1. neyther doth this any whit derogate from the honour of the father . for first , it hath pleased the father , that in him should all fulnesse dwell : and besides , it is an honour aboue all honours vnto the father , to be the father of so glorious a sonne . therefore is this world and all the things therein , created to the image of christ , to expresse his glory , euen as he is the expressed image and glory of the father . and here is the worlds eternitie , which had in christ an eternall being ; according to that his name , esay . 9. 6. the father of eternitie . here are those separate ideas , about which plato and aristotle could neuer agree , and which neyther both of them , nor many of their followers did perfectly vnderstand : not that they might not by the frame of nature , and the wisedome which god had giuen to man , be vnderstood . for is not this world as a booke wherein wee may reade and vnderstand by the created trueths , what is the trueth which is increated ? but all true knowledge is the gift of god. therefore wrest not that place , coloss . 2. 8. against the christian search after the knowledge of nature , whereby aboue all other humane knowledges a man is brought to know god , and to honour him as he ought : but rather be sory , that your knowledge of nature is no more . for that will i tell you , to teach you to know your selfe , that there is nothing in the creature , which may be knowne , ( and all may bee knowne that is in the creature ) but man ought to know it , and to glorifie the creator thereby . and this great labour hath god giuen to men , that knowing how short they are of that they ought to be , they might bee humbled thereby , psal . 1. 11. eccles. 1. 13. and why ought this to seeme strange ? doth not god require that perfectiō at mans hand wherein he did create him ? and was he not created with perfect discourse to know the creature , that hee might therein behold the creator , and so glorifie his wondrous power and goodnesse ? but this question would draw mee from the question in hand : & therefore i wil briefly adde one reason more : and because my leisure is little , i will be as short as i can : but i pray you lend mee your eare ; for it is hard in english , an inartificiall language , to expresse my mind : but because you told me , you could a little latine , i will be bold here and there , to vse a word : my reason is thus . the whole and perfect nature of a principle or beginning is in god , who is alone the beginner of all things . now a principle is of three sortes , whereof euery one is so clearely distinct from another , as that one cannot possibly be that other : therefore in the vnitie of the deitie there is also such cleare distinction into a trinitie , as that one distinct cannot possibly be that other , from which hee is distinguished , yet in the vnitie of essence they are all one . the differences of a beginning stand thus ; it is either principium principians , non principiatum ; that is , a beginning , which is a beginner vnto another ; yet hath not his beginning from another , lest there should be a processe into infinitie a parte ante : this is god the father , to whom it is peculiar to beget the sonne , yet is himselfe neyther made ▪ nor created , nor begotten of any other . secondly , there is principium principiatum principians ; to witte , a beginning which hath his beginning of another , and is also a beginning to another , lest there should be any defect or imbecillitie in the beginning : and this is the euerlasting sonne , very god of very god , begotten of the substance of his father alone before thē worlds , neither made nor created . thirdly , there is principium principiatum non principians ; that is , a beginning , which is also begun , but is not a beginner vnto another : lest there should be a processe into infinitie a parte post : and this is the holy ghost , who proceedeth from the very substance and being of the father and the sonne , and is with them one god coeternall and coequall . but you will say , is not the holy ghost a beginner vnto any other ? how is he then the authour of our consolation ? and how is hee said to leade vs into all trueth , & c ? vnderstand what i meane : hee is not a beginner vnto any other of the same infinite essence or being with himselfe . for the beginnings which i spake of before , are in the essence of god alone now our spiritual consolation , whereof the holy ghost is said to be the beginner , is but an or effluence from that being , which he himselfe is ; as the light of the sunne doth illuminate euery bright body exposed to his light , and yet imparteth not his being thereto . you will againe obiect , that eternitie hath no beginning nor ending : how then can christ be both eternall and begun ? and how againe can he be equall to the father , whereas hee beeing begotten of the father , the father hath a prioritie before him ? i answere , that this beginning is none other , then that production or begetting , which i before declared , to haue been heretofore none other , then it is now and shall be eternally : as the sunne hath brought forth light since his creation , and shall still bring forth light till the worlds dissolution . for this action of god , whereby hee begetteth his sonne , is not a transeant action , to cause a passion in the subiect , and a repassion in the agent , for in such the subiect of necessitie should haue been existent before the action ; but this action is immanent , and therefore of necessitie of the same nature with the agent ; which agent because it is eternall , therefore the production is also eternal , and consequently the product , and so of necessitie very god. but you must euer remember what difference i made betweene the action of god , infinite in power , & therefore able to actuate the obiect ; and the immanent actions of our minde . now for the prioritie or posterioritie , you may obiect . i graunt there is prioritie among the persons of the godhead ; but of what kinde ? not of being ; for their essence is one , and therein is none afore or after another , neither is any one of the trinitie more or lesse god then another : not of time ; for they are all one eternitie : not of dignitie , for they are all one infinitie : and the sonne himselfe being very god , thinketh it no robberie to bee equall with god. but yet there is prioritie , and that of order onely ; for the father is in order before the sonne , because the sonne is begotten of the father : and the sonne likewise is before the holy ghost , because the holy ghost is the mutuall loue betweene the father and the sonne : and so proceeding from them both . i will make a comparison vnmeet for the matter of which i speake ; for to whom shall wee assimulate the highest ? but yet meete to helpe your vnderstanding . when a man doth dreame and imagine things which are not , there is , you know , the phantasie , the phantasme or thing imagined or dreamed , and the phansying or working of the phantasie about that obiect . now these three are all of one nature , and are one after another onely in order , and not in time . for the particular phantasie of such an obiect , is before the obiect , and makes it to haue an intentionall being ; then the obiect being , the discourse of the phantasie followeth in order , which neuerthelesse was in time as soone as it , obseruing euer the cautions that are to bee obserued . thus haue i very briefly showne not many reasons , but rather how that many reasons may bee showen for this christian assertion : yet haue i showen ynough to perswade any reasonable man , to yeelde meekely vnto the trueth of that doctrine , which is so euident both in the booke of god , and in euerie faithfull and true christian mans confession , and according to that discourse which is euident to euery mans vnderstanding . now giue me leaue to speake a little to those arguments which haue throwen the most learned of the iewes head-long to the feet of christ , to make thē acknowledge that the messiab must be both god and man. i will not herein doe any thing contrary to that , which in the beginning i protested , that is , not to compel you by authoritie of scripture , but to intreate you by reasonable perswasion , to encline your eare to the trueth . but because i may not without iniurie to the cause , leaue altogether out such manifest proofe , and without iniurie also to your selfe , who might thinke that i went about to sophisticate a true seeming vntrueth , which would not abide the touch : i will onely intend my finger to some very few , of many thousandes of axiomes of the scripture for this purpose , & leaue you to make the conclusion by your selfe , hoping that the iewes example may prouoke you to follow them , so farre forth as they haue followed the trueth . exod. 13. 21 , it is said , the lord went before thē , &c. chap. 14. 19. the angel of god , which went before them , remoued : where christ the angell of the couenant , is called the lord iehouah . againe , exod. 15. 3. the lorde is a man of warre , his name is iehouah : therefore christ is god and man : who by his conflict vpon the crosse , triumphed ouer death and hell , as it is written in the gospell , the booke of the warres of the lord. againe , esay . 9. 6. vnto vs a childe is borne , there is his manhood : and vnto vs a sonne is given , and they shall call his name , the mightie god. and esay 35. vers . 4. your god will come and saue you . ierem. 23. 5. &c. i will rayse vp vnto dauid a righteous branch and a king shal raigne ▪ and this is the name whereby they shall call him , the lord our righteousnesse . and ierem. 33. vers . 16. iudah shall be saued , and be that shall saue her , is the lorde our righteousnesse . where the name vsed , is that great name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehouah , which is neuer giuen to any creature . zach. 9. 9. proues him god and man. what shall i cyte vnto you that of the second pslam ? thou art my sonne , this day haue i begotten thee : which place with many more , is brought in the epistle to the hebrewes , to this purpose , which is your question . these authorities the thalmadists , who sticke onely to the killing letter and apparant sense of the law , hold sufficient to put this matter out of doubt . now , if leauing this outward sense of the scripture , we should desire to know what is the quickning spirit thereof , and should ransacke the treasuries of the cabalists , remembring that place of our sauiour , matth. 5. 18. one iod , or tittle of the law shall not passe , till all bee fulfilled ; and should examine the question by the letters and pricks of the scripture , wee should more easily find an entrance , then an end thereto . yet for a taste take only the first 3. words of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breshith , bará , elohim : which may not vnfitly be thus turned : in the beginning , they the mighty god created . and of that againe , take the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bresbith , and see what it may signifie by that part of the cabala which they call notariacon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. the first letter of ben , signifieth the sonne : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. the first of ruach , signifies the holy ghost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n a. the beginning of av . is the father : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. the first of sabbath importeth rest : ●●… the beginning of the ineffable name of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not there onely , but euen of it selfe it imports the deitie . for we consider of things not obuious to our senses and vnderstanding , as if they were not : and therefore this least of all the letters , neerest vnto nothing , doth signifie god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . th . the first of ta. or thom. is construed a closet or a depth . which construction if you put together , according to the rules of that excellent grammar of diuinitie , with reference to that which followes , may import thus much . the word , the spirit , and the father , resting eternally in the closet , or vnconceiueable abysse , or as paul calls it , the inaccessible light of the infinite deitie , manifested their almighty power in creating the heauē and the earth . neither is it without a great mysterie that the son is here put in the first place : for in the beginning was the word : because the chiefe honour both of the creation , and restauration of the world is giuen vnto christ , as the apostle doth comment vpon this text , coloss . 1. and in another place , in him is all the treasure both of the wisedome and knowledge of god. as psal . 104. vers . 24. in wisedome hast thou made them all . for in christ were al things together one infinite wisedome , till in the creation he made them seuerall , according to their distinct ideas . therefore saith the apostle , he sustayneth euery thing by his powerfull word : that is , the sonne : and elsewhere , in him ( christ ) wee liue and moue ( after the creation ) and haue our being ( before the creation . ) and for this cause doth iohn begin the law of mercie and grace , in the very same words wherewith moses began the law of iustice and condemnation : in the beginning . for we know nothing of god , neyther of iustice , nor of mercie , &c. but onely by christ ; as he saith , no man knoweth the father , but the son , and he to whom the sonne wil reueile him . and in another place , no man commeth to the father , but by me . now , the holy ghost is put in the second place , because hee is the mutuall loue of the father and the sonne , and as i may say , the instrument of their actions , both in manent , and transeunt . go forward now , if you will , to the next word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará ; you see , it affords the same argument for the tri-vnitie , by the three letters before explained , and the number which is the singular . thinke not this a fancie , neither reproch the diuine cabala , as the ignorant sophisters vse to doe , not knowing how aboue all other knowledges , it doth aduance a mans meditation on high . and to the present purpose , they which know any thing in the holy language , know that this sentence can no way agree in grammatical construction , vnlesse the singular verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará , be thus made plurall , that it may haue concordance with the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elohim . you will aske , why these letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b. r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a. are twice put , seeing in this precisenesse , no such superfluitie should haue needed . i tell you , that it is not done , but to intimate vnto vs a most high mysterie . for in the first place it imports that eternall and infinite being of the father , the sonne , and the holy ghost , which they had before the worlds in their endlesse glorie & felicitie , in that silence of the deitie , in that super-supreme entity which is vnto the godhead , perfect aboue perfection , without any respect vnto the creature , it imports that infinitie , that eternitie , that power , that wisedome , which is aboue all things , and giues vnto it selfe , to be such as it is : that nothing , as the diuine areopagite seemes to speake , which is before and aboue al things , that may be spoken or thought , without any respect of any emanation , or effluence whatsoeuer . and therefore followes that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of vnitie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that of perfection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now in the second place , it signifies the deitie , as exercised in the creature : and therefore followes that epithyte elohim , which shewes that emanation of power or strength ; and is sometimes giuen vnto the creatures , angels , and men . it were an endlesse thing , to speake that of these mysteries , which may be spoken , neither can i ; for the law of the lord is perfect , and man is full of weakenesse . i haue said so much as i thinke meete concerning the tri-vnitie . now a word to that point , that christ is god : which although it appeare sufficiently in the tri-vnity before proued , by this anagogicall doctrine : yet to that second person in particular , is that which followeth . esay 7. 14 , it is said of christ , that his name should bee called immanuel ; but in the historie of the gospell , in matthew and luke , both before his conception , and at his circumcision , he is called iesus . it is therefore meete that you know , how iesus is immanuel or god with vs. the writing of the name of iesvs is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ihsuh , though according to the rules of the pronunciation of that tongue , iesu , and according to the ancient abbreuiation following the hebrue orthography ihts . in which name you see , are al the letters of the greatest ineffable name of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehouah ; with the interposition of that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. for then was god reconciled to the world ; then was euerlasting righteousnesse brought in , when the word became flesh . this is that glorious name , of which god spake by the prophet , behold , i will make my name new in the earth . for you see how of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , iesvs . this is that name , which is meet for the sonne of god alone , and cannot bee giuen to any creature , because it is a name of the deitie , as it is hebr. 1. it is that name , which is aboue all names : in which the angels and the righteous soules triumph ; at which the powers of hell are agast and tremble ; to which the whole creature yeeldeth meek obedience . this is that name , of which our lord spake , father , i haue manifested thy name vnto men , the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for so long as the mysterie of the incarnation of god was hidde , so long that name remained vnsoundable : but when the word became flesh , and dwelt amongst men , so that the mysterie was reueiled ; then the name , which was before not to be pronounced , was lawfully pronounceable . that as the word of life was to bee seene with eyes , and handled with handes ; so that glorious name might also be beaten betweene our lippes and teeth ; and this by the interposition of that letter of rest . the iewes knowing this reason of this great mysterie , & moued with the reuerence thereof , durst neuer pronounce that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in stead thereof , adonai or elohim . let it not trouble you , that iudah the sonne of iacob was called by such a name , as had these foure letters therein , with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehudah : but rather wonder and learne , how by these sacramentes the children of god before the incarnation , exercised their faith , saluted the promises afarre off , and saw that our lord should enter into our earthly tabernacle , by the doore of iudahs flesh ; for so much the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daleth importeth . to which mysterie the heauenly poet alluding , triumphed with that double ioy , psal . 24. lift vp your heads yee gates , and be ye lift vp yee euerlasting doores , &c. foreseeing the descension of god the sonne , by the gate of our flesh , and the ascension of our flesh by christ , into the heauenly places : both which he celebrated by that repetition . compare with this place , gen. 39. 35. and 49. 8. 9. 10. 11. 12. and reuelat . 5. 5. and other places as you shal reade , and vnderstand them : and with all consider , how the ancient fathers haue prided themselues with the seuerall letters of this name , to keepe in remembrance by their owne names , a thing neuer to bee forgotten , the incarnation of our lord. as abram assumed h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was called abraham . oshea tooke i. and was called ioshua , as you know . neyther againe let it trouble you , that some do write this name thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isv , because ( say they ) the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. turned vpward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as the double he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omitted . i know no reason for this , but many authorities against it , as you may know by that which is and shall be said , though i let passe a very great number . now consider the name in euery letter , and see what cloudes of witnesses there are , that christ is god and man : and learne by the name it selfe , how christ is the character or ingraued image of the person or subsistence of the father , hebrewes 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. is the crowne or diademe of the ineffable name of god , and signifies the godhead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u. pretends the tree of life : for it is a thing much noted among the learned of the hebrue tongue , that this letter is neuer put radically in any naturall hebrue word , either in the beginning or end thereof , but is as the tree of life , in the middest of the paradise of god. the double letter h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signifieth , that christ , concerning his deitie , is essentially vnited to the humanitie ; and concerning his humanitie , vnited also essentially to the deitie ; and that by the holy ghost . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h. is a spirit or breath : therefore is christ in himselfe , or in respect of his deitie , the superiour wisedome of the father , and the sonne of god , not made , but begotten . prou. 8. 22. in the creature , or with respect of his humanitie , the inferiour wisedome of god ; not begotten , but made , and created , ecclus. 24. 11. 12. now the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. hath many things therein to bee considered . for you may not thinke , that it was taken by chaunce into this name ; but for the notory , and for the geometrie . for the notory , i haue obserued that the theologians , both of the old and new testament , haue celebrated thereby ; first , the rest or dwelling of the godhead in him , as esay . 42. vers . 1. and ●o . 1. vers . 33. then the rest , or ●ie all beeing of the world in christ before the creation : and the restoring of the world by his suffering : wherein the iustice of god rested , or came to a period , as esay . 53. 11. he shall see the trauell of his soule , and be satisfied . lastly , that great iubile or sabbath of sabbaths in the world to come , when all the creature shall rest from corruption . secondly , they learned thereby , the euerlasting anointing of christ to bee our king , our priest and our prophet . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to anoint . hitherto belongs that of the 45. psal . thou art anointed with the oyle of gladnesse aboue thy fellowes . and in particular ; i have found dauid ( or my beloued ) seruant , with my holy oyle haue i anointed him : that for his kingdome . dan. 9. 24 , speakes of his priesthood : to finish the wickednesse , to seale vp the sinnes , &c. and to ancint the most holy. esay . 61. of his prophecie ; therefore hath the lord anointed mee , hee hath sent mee to preach , &c. for this cause was there no anointing in the old testament , but typicall , as a shadow of the good things that were to come ; so that when he came , all these anoyntings ceased ; both of the leuiticall priesthood , for thou art a priest for euer . heb. 7 : and of the kingdome ; for hee shall raigne ouer the house of iacob for euer : luk. 1. 33. and for his prophecie he saith , whatsoeuer i haue heard of my father , i haue made knowen vnto you . the whole scope of the new testament is to this effect . now the geometrie hath also many mysteries : first , it is one semicircle with three branches ; the mysterie of the trinitie in the vnitie : all whose dignities of vertue and power , &c. are coequall in all , and in euery person , intirely , and indiuisibly ; and therefore in our lord also : according to that saying of the angell , the holy ghost shall come vpon thee , and the power of the most high shall euershadow thee ; therefore also that holy thing which shall be borne of thee , shall be called the sonne of god. shall i tell you what lectures the diuines haue made vpon the text of this letter : z●ch . 11. 13 , did reade herein that goodly price , at which the wicked iewes did value him . for ● . i. in the hebrue arithmeticke is tenne ; so the three tennes in the triple crowne of this letter , are the thirtie pieces of siluer , which the traytour tooke to betray that precious blood , which was too deare a raunsome for the whole world . and one in another place said ; they haue sold the iust for siluer . consider the letter and euerie part thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this inferiour semicircle is the creature , the earthly paradise , in the middest of which is the tree of life . and that thus the letter vau● is one part , and signifies in that tongue , a nayle , if you will , that nayle , that pierced his tender handes and his beauteous feete , to which if you adde the iod reuersed , you may well perceiue the figure of the whole crosse , that tree of life , which bare that heauenly fruite ; that spirituall food , whereof adam and his faithfull children , which ouercome , may cate and liue for euer . reuel . 2. 7. thus you may see , how the word became flesh , and dwelt among vs. you may see that riddle of the angel to esdras , 2. booke , chap. 5. vers . 37. expounded : the image of that word , from which , and whereto , the bookes of both the testaments do found . you may see what confidence wee may haue in that promise of christ , who in the dayes of his flesh said , whatsoeuer you shall aske the father in my name , hee will giue is you , ioh. 16. 23 but after his ascension , the myracles that are to bee done in that name , are more stupēdious , mark. 16. 17. and againe , he that beleeueth in me , greater workes then these shal he do , for i goe to the father . beholde the mysterie of it , cause it to ascend , and describe that circle , whose center is euery where , whose circumference is no where . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now are the superior and inferior conduit-pipes soudered together , ( as the hebrues speake ) now the higher influences , the spirit and graces of god are not giuen by measure : and the refluences so great , as that whosoeuer beleeueth , out of his bellie shall arise fountaine : of liuing water , springing vp vnto eternall life . o glorious name ! o sacred mysterie ! by which you may wel perceiue , that there is greater vnitie betweene the deitie and the humanitie , then by any wordes of contiguitie , or continuitie , may bee expressed . you may well perceiue , how according to that place of the 89. psalme , he the first borne ; or as iohn saith , chap. 1. the onely begotten of the father , is made higher then the kings of the earth . here is our righteousnesse , our sanctification , and redemption complete : here is our adoption and reward : our consolation , our life , and religion : our reuerence , and our feare : yet our ioy and boldnesse : all in all : the presence of god. i may not say what experience hath taught mee , by this magnificent and admirable name ; neyther am i able to giue due honour thereunto . my thoughts are swallowed vp , when i consider the other great mysteries which this one letter doth import : the mysterie of the triple world ; the mysterie of mercy and of iustice ; of election , and reprobation ; of that great iubile , or sabbath of sabbaths , when that which is aboue , shal again descend , to restore the creature from corruption and change , into that nimietie or excesse of goodnes , wherein it was created . but these things are therefore here to bee omitted , because the discourse thereof were long , and because they are rather consequents , then premises to the question . to tell you at once , & to make an end of this argument : the whole nation of the learned iewes confesse , that the messiha should bee called by this great name : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to which purpose , there are , besides these which haue been brought , many places of scripture , which in the hebrue veritie are most direct , though by our translations they might seeme somewhat harsh . they hold , i say , that hee must be both god and man : and in a word , there is nothing which wee christians doe affirme concerning our lord , but the euidence of scripture doth compell them to confesse it . onely they differ in this , from vs ; whether this iesus be that christ that should come into the worlde ; though this also be a thing not questionable , as you may learne of daniel 9. vers . 24. 25. 26. & 2. esd . 7. vers . 28. 29. although the common errour and expectation of the iewes , was of a terrestriall monarchy ; yet the best learned of them agree , that the kingdome of christ is not of this world . for they remember that place in the testament of iacob : the scepter shal not depart from iuda , till shiloh come . by which it followes , that whē messiha shal come , there should bee no more shew of an earthly kingdome . that of zach. 9. 9. is as direct , ierusalem , behold , thy king commeth vnto thee poore . they remember also that in the 21. psalme , i am a worme and no man , a shame of men and the contempt of the people . and that also of esay . 53. hee hath neyther forme nor beautie : when we see him , there shall be no forme that we should desire him . he is despised & reiected of men , &c. reade the whole chapter and the psalme , compare them with the histories of his passion , and behold him on the crosse , in the horror of his anguish , & extreme perplexitie . 's' superimposed on 't' were it to any purpose to make you know , what the ancient philosophers , who knew not the scriptures , haue thought of this matter ? all speaking this one thing , which the light that god hath giuen to mankind , did make them know , although they concealed their intendiment by diuers names . yet hermes called him plainely the sonne of god. zoroaster , the vnderstanding of his father . pythagoras , wisedome ; as paul and salomon , euery where , and particularly , prouerb . 8. and in the booke of that title . parmenides named him the sphere of vnderstanding . orpheus termed him pallas , to the same effect as the other , if you know the fable : and yet hee speakes more plainely to the trinitie , in his hymnes of the night , of the heauen , and of the ayre . platoes separate ideas meane nothing else : and in fumme , as many of the philosophers , as were worth any thing , were not ignorant of this thing . but i feare , these authorities are with you of little worth : yet haue i brought them , that you may see how wee are furnished with all kinde of proofes , and how you doe contemne all maner of testimony . if this which i haue said , perswade you to looke better to the foundation of your faith , it is sufficient : if it perswade you nothing , then haue i done contrary to the commandement , which forbiddeth to cast pearles before swine . but yet i hope , that god will not suffer you to bee ledde any longer by that spirit of antichrist , against which s. iohn doth so often warne vs. for i doe you to witte , that this your heresie is no new thing , but euen as ancient as the apostles time . for , the reason of iohns writing of his gospell , was , to proue the godhead of christ , against the heretikes that denied it in his owne time . and truely , i maruell that you , who haue receyued this heresie from the rotten bones of arrius , should not prouide for your safetie as he did . he denied the authoritie of s. iohns writings to be authenticall . and why ? because this earth-bred gyant , which would pul christ , out of the throne of his deitie , should with his lightening be suddenly burnt . beleeue you the scripture ? is iohns authoritie sufficient ? then the case is plaine . we are in him that is true , in his sonne iesus christ , who is very god , and eternall life . 1. ioh. 5. 20. can you now confer this scripture with that place , i haue said ye are gods , and not be ashamed ? i and the father are one . the iewes vnderstood , that hee herein professed himselfe to be very god : and are you his enemie more then they ? read ioh. 10. vers . 30. and 33. and 34. and you may vnderstand the meaning of both places . the diuels acknowledged him to be god of infinite power : i know thee who thou art , euen that holy one of god : and wil not you cōfesse as much as the diuels ? but this is more then i thought to say , only you may see hereby , that we speake no other thing then christ himselfe , euen in his enemies vnderstanding , said . now if you could see a little the folly of your owne opinion ; that were inough to cause you to put on a better mind . i wil touch it as lightning doth touch the ground : for if you be willing to be reformed , there is no doubt , but you may propound it to the learned diuines , and be fully satisfied . you say christ is onely man , but yet indued with the infinite power of god. here first you doe iniurie to the highest , to make the power of god to bee accidentall vnto him : whereas hee is purus actus , absolute perfection , and without shadow of change : his beeing is most simple and pure , not capable of accidents . then his being is such , as no addition can be made thereto , to make it more thē it is : therfore it is necessary , that he be euer actually whatsoeuer he may be . besides , his being is infinitely distant from not being ; therfore his power is inseparable . again , if there come any thing to god as an accident , it must come vnto him frō himselfe , or els frō another : not frō another , for he is impassible , or such as cānot suffer violence : not frō himselfe ; for all such accidents do proceed a potentia , that is , frō the imbecillity , or imperfection of the subiect : but his being is most simple , & infinitely perfect . again , all accidents do rise frō the matter , forme or composition of the subiect . in him is neither matter , forme , nor composition . now all things we see in this world , do consist , ex actu & potentiâ , of perfection from god , & imperfection frō thēselues : for of thēselues they are non entia , absolutely nothing . yea , euen the very angels , and the soule it selfe , are partakers of this compositiō : ( for nothing is purus actus , but god alone ) therefore are they subiect to accidents ; yet they which come neerest to perfection , are most free from accidents ; as that which is meere perfection , hath no accidents at al. know then , that all the dignities of god are in him essentially one god. for the goodnes of god , his power , his wisedome , his glory , &c. beeing all infinite , do of necessity concur in the nature of infinity . whence it followeth , that whatsoeuer is in him , is essentially himselfe : therefore the power of god is not accidentall , or such as may be imparted to a man. the learned hebrues according to this do hold , that eusoph or infinitie , is not to bee numbred among the other attributes of god : because it is that abstract vnity , wherinto they all essentially concurre , & from which they al essentially proceed . and hēce by the way take another strong argument to the former question : for if god bee essentially a father , then the terme correlatiue a sonne , must bee in the godhead also , and that essentially . but now againe see another folly in your supposition . the worke of our redemption is a worke of infinite goodnesse , mercie , power , wisedome and glory ; therefore it followeth , that christ the worker , had infinite mercie , power , wisedome , &c. now i demaund ; had christ this infinite goodnesse and power , so giuen to him of god , that the father himselfe had in the meane time none ? this you dare not say , for that were to say , that god did cease to bee god ; which cannot stand with his eternitie . now if god the father had , notwithstanding this absolute infinite power of christ , of which he spake , all power is giuen vnto me , both in heauen and in earth : then it followeth that either there were two infinities of power ; or else that these two which had this infinite power , were all one infinite . the first is against the nature of infinitie : or that is absolutely infinite , which so comprehendeth all things , as that it leaueth nothing without it selfe , and yet is not comprehended of any other . besides , if you would say , that the father and the sonne had each of them seuerall indiuisible infinite powers ; it must follow , that neither of their powers were absolutely infinite : because each of them had not the infinite power of the other : and besides , that both these infinite powers must bee conioyned with infinite weakenesse , because they must be mutually subiected to the infinite power one of the other . but both these things are impossible . so you see , that two infinities can by no meanes stand together : therefore it followeth , that these two , to wit , the father and the sonne , are in being one , and that of infinite power ; and this is that which i striue for : which , as you see , i haue concluded by your owne assertion . the time would faile mee , to lay before your eyes the manifold vntrueths , which would insue of your position which sauoureth neyther of witte , iudgement , nor learning : and therefore i see , how they which haue once departed from the trueth , must of necessitie runne into infinite absurdities . therefore looke backe , and be ashamed of such new-fangled toyes , as you do dayly imagine , which in trueth doe argue the great inconstancie and vanitie of your minde , and withall , such palpable blindnesse of vnderstanding , as the darknesse of egypt . for tell mee without selfe-liking , what sound iudgement doth this argue , to be driuen about with euery wind of doctrine ? a protestant , a brownist , an anabaptist , an antichrist . what bringing vp ? what gift of learning and knowledge haue you , that you should presume to oppose your sentence , against the faith and doctrine of all the christian churches in the world ? blush , and learne with meekenesse the trueth of that word , which is able to saue your soule . you may see by your owne miserable experience , what it is to forsake the vnitie of faith , and the communion of the saints , who imbrace the trueth of gods word , and haue manifest tokens that they are the true church , to wit , the word of god truely taught , and the sacraments duely administered . what if there want perfection ? the church militant must euer confesse ; i am louely , yet blacke ▪ for it is impossible that any church should be without imperfectiō , so long as the world standeth : but at the end it shall bee presented without spotte or wrinkle . therfore remēber from whence you are fallen , & repēt , & do the works of righteousnes , lest christ , whō you so despite , come against you shortly . the worke of christianitie is not in foolish questions , and disputing about needlesse subtilties , but in doing the workes of trueth and righteousnesse . pray and endeuour your selfe thereto . and till such time as god for his christs sake , vouchsafe to haue mercie on you , the enemie of his sonne , and giue you grace to repent of this great wickednesse , i am neither your friend , nor yet your foe . alecsander gil. finis . a miracle of miracles or christ in our nature wherein is contained the vvonderfull conception, birth, and life of christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene god and man. preached to the honourable society of grayes inne, by that godly and faithfull minister of iesus christ, richard sibbes. d.d. sibbes, richard, 1577-1635. 1638 approx. 77 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12187 stc 22499 estc s117264 99852479 99852479 17803 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a12187) transcribed from: (early english books online ; image set 17803) images scanned from microfilm: (early english books, 1475-1640 ; 1082:9) a miracle of miracles or christ in our nature wherein is contained the vvonderfull conception, birth, and life of christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene god and man. preached to the honourable society of grayes inne, by that godly and faithfull minister of iesus christ, richard sibbes. d.d. sibbes, richard, 1577-1635. [2], 25, [1], 27, [1] p. printed by e[dward] g[riffin, and john norton?] for iohn rothwell at the signe of the sunne in pauls church yard, london : 1638. printers' names from stc; "norton app[arently]. pr[inted]. quires f-i". "the second sermon" (caption title) begins new pagination; register is continuous. running title reads: emanuell god with us. the title page and [e]1 were originally conjugate. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons -early works to 1800. sermons, english -17th century. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion a miracle of miracles or christ in our nature . wherein is contained the wonderfull conception , birth , and life of christ , who in the fulnesse of time became man to satisfie divine iustice , and to make reconciliation betweene god and man. preached to the honourable society of grayes inne , by that godly and faithfull minister of iesus christ , richard sibbes . d.d. phil. 2.5 . hee made himselfe of no reputation and tooke upon him the forme of a servant , and was made in the likenesse of men . london printed by e. g. for iohn rothwell at the signe of the sunne in pauls church yard , 1638. the first sermon . isaiah 7.14 . the lord himselfe shall give a signe , behold a virgin shall conceive and bare a sonne , and shall call his name imanuell . the jewes at this time were in a distressed condition by reason of the siege of two kings , resin , and pekah ; the one the king of syria , the other the king of israel . whereupon the prophet labours to comfort them , and tels them that these two kings were but as two fire-brands , that should waste and consume themselves , and then goe out . for confirmation thereof ( because he saw the heart both of king and people astonished , ) he biddeth them aske a signe of things in heaven or earth . no saith king ahaz , i will not tempt god , and making religion his pretence against religion , ( being a most willfull and wicked man ) would not . for he had framed an altar according to the altar which he had seen at damascus , neglecting gods altar at jerusalem , as too plaine and homely . man unsubdued by the spirit of god , admires the devices of men , and the fabricke of his owne braine . and though this king was so fearefull that his heart , and the rest of their hearts , were as the leaves in the forrest , shaking and trembling and quaking at the presence of their enemies , and though hee was surprized with feare and horrour , seeing god his enemy , and himselfe gods enemy , and that god intended him no good , yet hee would goe on in his owne superstitious course , having some secret confidence in league and affinity with other kings , that were superstitious like himselfe . this by the way . we may learne by this wretched king , that those that are least fearefull before danger , are most basely fearefull in danger . hee that was so confident and willfull out of danger , in danger his heart was as the leaves of the forrest . for a wicked man in danger hath no hope from god , and therefore is uncapeable of any entercourse with him . hee will trust the devill and his instruments , led with a superstitious spirit rather then god. as this king had more confidence in the king of syria , that was his enemy , and so shewed himselfe after , then in god. it is the nature of flesh and bloud ( being not sanctified by god ) to trust in this meanes and that meanes : this carnall help , and that carnall helpe : a reed of egypt , yea the devill , and lies , rather then to god himselfe . the prophet in an holy indignation for the refusing of a signe , to confirme his faith that these kings should not doe the church harme , breaketh forth thus . know o house of david , is it a smal thing for you to weary men , but will you weary my god also ? god offers you a signe out of his love , and you dislike and contemne his blessed bounty . therefore the lord himselfe shall give you a signe . what is that ? a virgin shall conceive and beare a sonne , and shall call his name emanuell . from the inference , wee may see the conflict betweene the infinite goodnesse of god , and the inflexible stubbornnesse of man. gods goodnesse striving with mans badnesse : when they would have no signe , yet god will give them a signe : his goodnesse overcommeth , and outwrastleth in the contention mans sinfull strivings : his mercie prevailes against mans malice . to come to the text it selfe . behold a virgin shall conceive and beare a sonne , and they shall call his name emanuell . it was not so much a signe for the present , as a promise of a miraculous benefit , which was to bee presented almost eight hundred yeares after the prophet spake these words . even the incarnation of christ , a miracle of miracles , a benefit of benefits , and the cause of all benefits . he fetcheth comfort against the present distresse , from a benefit to come . and to shew how this can be a ground of comfort , at this time of distresse , that a virgin shall conceive ; we must know , that christ was the lambe slaine from the beginning of the world . all the godly of the iewes knew it well enough , the messias being all their comfort , they knew that he was yesterday and to day , and shall be the same for ever . the church had in all times comfort from christ. profuit antequam fuit ; hee did good before he was exhibited in the world . and thus the prophet applyes the comfort to the house of david , a virgin shall conceive and beare a sonne . and they shall call his name emanuell . who shall be of the family of david . and therefore the house of david shall not be extinct and dissolved . the reason is strong : you of the house of david are in feare that your kingdome and nation shall be destroyed ; but know that the messias must come of a virgin , and of the house of david . and considering this must certainely come to passe , why doe ye feare , ye house of david ? againe it hath force of a reason thus . the promise of our messias is the grand promise of all , and the cause of all promises , for all promises made to the church , are either promises of christ himselfe , or promises in him , and for his sake , because hee takes all promises from god and conveyeth them , and maketh them good to us . god maketh them and performeth them in christ , and for christ. now the reason stands thus , if god will give a messias , that shall bee the sonne of a virgin , and emanuell , certainely hee will give you deliverance . hee that will doe the greater , will doe the lesse ; what is the deliverance you desire , to the promised deliverance from hell , and damnation , and to the benefit by the messias , which you professe to hope for , and believe ? the apostle himselfe rom. 2.8 . reasons thus : god that spared not his owne sonne , but gave him to death for us all , how shall not hee with him give us all things ? if god will give christ to bee emanuell and incarnate , he will not stand upon any other inferiour promises or mercies whatsoever . but you will say , this promise was to come , and how could this confirme their faith , for the present , that they should not bee destroyed ? i answer , in regard of his taking our nature , hee was to come , yet christ was alwayes with his church before . they understood him in the manna , he was the angel of the covenant : they that were spiritually wise amongst the iewes , understood that he was the rocke , that went before them . and againe it is usuall in scripture to give signes from things to come , as 37. isaiah . the next yeare thou shalt eate that which groweth of it selfe , &c. because where faith is , it maketh things to come all one as if they were present . and so wee should make this use of the grand promises of christ to comfort us against all petty matters and wants whatsoever . and to reason with the holy apostle , god spared not his only begotten sonne , but gave him to death . he hath given christ , and will he not give all things needfull ? hath he given the greater , and will he stand with thee for the lesse ? this is a blessed kinde of reasoning ; and so to reason from other grand things promised . god shall raise my body out of the dust , and the grave , and cannot he raise my body out of sicknesse ? and my state out of trouble ? cannot hee raise the church out of misery ? so saith saint paul , 2 cor. 1. god that raised christ , restored me againe , that had received the sentence of death : when we receive sentence of death in our persons , looke to him that raised christ from the dead , and to the grand promises to come . they before christ comforted themselves in times of all distresse by the grand promise of christ to come . but , now the messias is come . and ( which may much more strengthen our faith , ) he hath suffered and given his body to death for us , and therefore why doubt we of gods good will in any petty matters whatsoever ? to come to the words more particularly . behold a virgin shall conceive and beare a sonne , &c. you have divers articles of our faith in these few words . as christs conception by the holy ghost , his being borne of the virgin mary , &c. you have here the humane nature of christ. a virgin shall conceive , and bare a sonne . and the divine nature of christ ; his name shall bee called emanuell , which signifieth also his office , god with us by nature , and god with us by office , to set god and us at one . so you have diverse points of divinity couched in the words which i will onely open sutable to the occasion . behold . this is the usuall becon , set up , the usuall harbinger to require our attendance , in all matters concerning christ. and it hath a threefold force here . behold , as being a thing presented to the eye of faith , he mounteth over all the interim betweene the promise and the accomplishment ; for faith knoweth no difference of times . and then it is to raise attention , behold it is a matter of great concernement . and not onely attention , but likewise admiration , behold a strange and admirable thing . for what stranger thing is there , then that a virgin should conceive , that a virgin should be a mother : and that god should become man. we had need of strong grace to apprehend these strange things . and therefore god hath provided a grace suitable , above reason , and above nature , and that is faith . reason mocketh at this . the devill knoweth it and envyeth it . the angels know , and wonder at it . the soule it selfe without a grace sutable to the admirablenesse of the thing , can never apprehend it . and therefore well may it be said , behold , a virgin shall conceive and beare a sonne . behold a virgin shall conceive and beare . and why a virgin ? when god is to be borne , it is fit for a virgin to bee the mother . christ was not to come by the ordinary way of propagation ; he was to come from adam , but not by adam , for he was to be sanctified by the holy ghost . because he was indeed to be a saviour and a sacrifice , and hee must be without spot , or sinne himselfe , that was to offer himselfe for the sinnes of others ; therefore the foundation , and ground of his nature must bee pure , and cleane , and that is the foundation of all the purity of his life , and conversation , and therefore a virgin . this was typified in aarous rod which budded though it had no root . no iuice could come from a dry sticke , yet by an almighty power the rod did bud . and so moses bush , it burnt and did not consume ; and that god that caused those things , caused a virgin to be a mother . he enters into the wombe of a virgin , without any defilement at all , considering the holy ghost , from the father and the son , did purge and purifie , and sanctifie that masse , whereof the blessed body of our saviour was made . the virgin afforded the matter , but the wise framer was the holy ghost . she was passive , the holy ghost was the agent . now when did the virgin conceive ? when upon the angels comming to her , and telling her , that she was greatly beloved , and that shee should conceive , she assented , be it so , as the lord hath spoken . when shee assented to the word , presently christ was conceived : her faith , and her wombe conceived together . when her heart did conceive the truth of the promise , and yeelded assent thereunto , her womb conceived at the same time also . from hence learne something for our selves , it had beene to little purpose , though a virgin conceived christ , unlesse christ had beene conceived likewise in her heart . and there is no benefit , by virtue of this conception to others , but to such as conceive christ in their hearts also . to which end our hearts must bee in some measure made virgin hearts , pure hearts , hearts fit to receive christ. we must assent to promises of pardon , and of life everlasting , bee it as the lord saith . a christian is a christian , and christ liveth in his heart , at the time of the assenting to the promise . so that if you aske , when doth christ first live in a christians heart ? i answer then , when the heart yeeldeth a firme assent to the gracious promises made in christ for the pardoning of sinnes , and acceptation to the favour of god , and title , and interest to life everlasting . for faith is the birth of the heart . christ was conceived in the wombe of an humble and believing virgin . so that heart that will conceive christ aright , must bee a humble , and believing heart , humble , to deny himselfe in all things . and believing , to goe out of it selfe , to the promises of god in christ. when god by his spirit hath brought our hearts to be humble , and believing , to goe out of themselves , and believe in him , rest upon him , and his promises , then christ is conceived in our hearts . behold a virgin shall conceive and beare a sonne . here is the birth of christ , as well as the conception . christ must not onely be conceived in the wombe , but also brought forth , because god must be manifested in the flesh . as saint paul saith , great is the mystery of godlinesse , god manifested in the flesh . if hee had onely beene conceived , and not brought forth , he had not beene manifested , hee was to doe all things that befitted a mediatour . and therefore hee went along with us in all the passages of our lives . hee was conceived as we are , remayned in the wombe , so many moneths , borne as we are borne , brought into the light as we are . away therefore with idle monkish devices , and fond conceipts , that affirme the contrary . he was like to us in all things , sinne excepted , conceived , brought forth , hung upon the brest as we , an infant as we , hungry and thirsty , and suffered as we . and as he was in all things like to us , so in every thing that was in him , there was something extraordinary ; as hee was a man like to us , so hee was an extraordinary man. hee was conceived , but of a virgin , which is extraordinary : hee was borne , as we are , but there his starre appeared , and the wise men came to adore and worship him . he was poore , as wee are , but there were beames of his godhead appeared ; when hee was poore , he could command a fish to furnish him : hee dyed as we dye , but he made the earth to quake , the vaile of the temple to rend , when hee tryumphed on the crosse . all which declared hee was more then an ordinary person . and so wee must all conceive christ , and beare christ in our words , and actions , it must appeare that christ liveth in us . it must appeare outwardly to man , what we are inwardly to god. our whole outward life must bee nothing but a discovery of christ living in us . i live , yet not i , but christ liveth in me , saith saint paul , which should appeare , by word , conversation and action . our lives should bee nothing , but an acting of christ , living in our soules . this is not a meere analogicall truth , but it floweth naturally : whosoever are to have the benefit of his birth , and conception , christ sendeth into their heart , the same spirit that sanctified the masse , whereof hee was made , and so frameth a disposition suitable to himselfe , he sets his owne stampe upon the heart : as the vnion of his humane nature to the divine , was the cause of all other graces of his humane nature , so the spirit of god uniting us to christ , is the cause of all grace in us . if we have not the spirit of christ , wee are none of his . and shalt call his name emanuel . many things might bee observed concerning the ordinary reading of the words . some read , shee shall call his name emanuel , because hee had no father . others , his name shall be called emanuel : but they be doubtfull , therefore i leave them . but iesus was his name . therefore how is it said , he shall be called emanuel ? the meaning is , he shall be emanuel , and shall bee accounted and believed to bee so , he shall be god with us indeed , and shall shew himselfe to be so . for in the hebrew phrase , the meaning of a thing imports the being of the thing . the like phrase is in isaiah 9.6 . to us a childe is borne , to us a sonne is given , and his name shall be called wonderfull , counsellour , the everlasting father , the prince of peace . that is , hee shall bee believed to bee so , and shall shew himselfe to bee so , and shall bee so indeed . the like you have , ( because it is an answer to the cavill of the iewes , ) which object he was not called emanuell , iudah shall bee saved , israel shall dwell safely , and this is his name , whereby he shall be called , the lord our righteousnesse . for indeed he is iehovah our righteousnesse , and we have no righteousnesse to stand before god with , but his : divers other places of scripture there be of the same nature , but these two are pregnant ; and therefore , i name them for all the rest . besides the conception and birth of christ , you have here likewise , the divine nature of christ , and the offices of christ , for emanuell is a name both of nature and office . it is a name of his nature , god , and man , and of his office , which is to reconcile god and man : we could not be with god , but god must first be man with us . we were once with god in adam , before hee fell ; but there being a breach made , we cannot be recovered againe , till god be with us : he must take our natures , that he may reconcile our persons . now christ is emanuell , first in regard of nature , god with us , or god in our nature . the pure nature of god , and the base nature of man : that were strangers ever since the fall , are knit together in christ. what can be in a greater degree of strangenesse ( except the devils ) then mens unholinesse , and gods pure nature ? yet the nature of man and of god , being so severed before , are met together in one christ. so that in this one word emanuell , there is heaven and earth , god and man , infinite and finite : therefore we may well prefix , behold . a true saviour of the world must bee god with man. whether wee consider the greatnesse of the good we are to have by a saviour , or the greatnesse of the evil we are to be freed from by a saviour : both which doe inforce , that he must be emanuell , god with us . first , the greatnesse of the good which we are to have , for he is to bee god and man together , to satisfie the wrath of god , to undergoe a punishment due to sinne , as our surety : hee must give us title to heaven , and bring us thither , and who can doe this but god ? besides , secondly hee must know our hearts , our wants , our griefes , our infirmities , hee must bee every where to relieve us . and who can doe this but god ? so thirdly , in regard of evil , which we are to be freed from . he is to defend us in the middest of the enemies : and who is above the devill , and sinne , and the wrath of god , and all the oppositions , that stand betweene us and heaven , but god. so in regard of the good , in regard of the evill , and in regard of the preservation , to an eternall good estate , and freedome from eternall evill , he must be emanuell , god with us . these grand principles are enough to satisfie in this point . and secondly , as he must be god , so there was a necessity of his being man. man had sinned , and man must suffer for sin , and without bloud there was no remission ; and then , that he might be a mercifull , and pittifull saviour , he must take that nature on him , that he meaneth to save , there must be a sutablenesse , and sympathy . sutablenesse , that the head , and the members . the sanctified , and the sanctifier , may bee both of one nature . and a sumpathy , that he might be touched with humane infirmities . thirdly , this god and man must bee one person . for if there were two persons , god one distinct person , and man another : then there were two christs , and so the actions of the one , could not bee attributed to the other . as man dyed and shed his bloud , it could not have beene said that god dyed . but because there was but one person , god is truely said to dye , though hee dyed in mans nature , for hee tooke mans nature into unity with his person : and whatsoever either nature did , the whole person is said to doe , and therefore christ is a saviour according to both natures , as god , and as man : for he was to suffer , and hee was to overcome and satisfie in suffering , he was not onely to heare our prayers , but to answer them . both natures had an ingredience into all the worke of mediation . god dyed , and god suffered , and supported the manhood , that it might uphold the burden of the wrath of god , that it might not sinke under it . and so in all his actions , there was concurrence of divinity and humanity . the meaner workes being done by the manhood , the greater workes by the godhead , so making one , emanuel god with us . for god must bring us to heaven , by a way sutable to his holinesse , and therefore by way of satisfaction , and that cannot be but by god equall with himselfe . and that is the reason , why the apostle joynes together , without christ , without god. that is , they that know not christ god-man , to reconcile god and man , have nothing to doe with god. for the pure nature of god , what hath it to doe with the unpure nature of man , without emanuel , without him that is god man , to make satisfaction ? but now that christ hath taken our nature , it is become pure in him , and beloved of god in him . and god in him is become lovely , because hee is in our nature , yea in christ , god is become a father i goe to my father , and your father ; his nature , is sweet to us in christ , our nature is sweet to him in christ , god loveth not our nature , but first in him , in whom it is pure . and then he loveth our nature in us , because by the spirit of christ , hee will make our natures like to christs : and therefore wee may conceive of god as emanuell , god well pleased with us , and we well pleased with him . out of christ wee are angry with god , and hee angry with us . wee could wish there were no god , and choose rather to submit to the devill , to bee led by his spirit , to all prophanenesse and licentiousnesse . wee have a rising against god , and his image , and what ever comes from god , the proud unmortified heart of man swelleth against it . but when the heart once believeth , that christ emanuell god with us , hath satisfied gods justice ; now god is taken by the believing heart to bee a father reconciled in iesus christ. and we are taught to bee his sonnes . and our nature is more and more purified and cleansed , and made like the pure nature of christ , and so by little and little , the termes betweene god and us are more sweet , till we get to heaven , where our nature shal be absolutely perfect and purged by the holy spirit . so that he is emanuell god with us , to make god and us friends , which is two waies . first by satisfaction taking away the wrath of god. and then secondly , by the spirit : for god sendeth his spirit into our harts , to fit us for frindship , & cōmunion with him , when we have something of god in us . from hence many things may bee spoken , partly for instruction , and comfort . i will name a few . first of all , it is to be wondred at , and wee cannot wonder enough ( though we were angels , and had natures larger then they are ) at the marvellous mercies and love of god , that would stoope so low , as that god in the second person should take our nature and become one with us . it is marvellous love that he would be one with us , by such a meanes as his owne sonne , to make peace betweene him and us . it is a marvellous condescending , and stooping in the sonne to take our nature ; when there bee better creatures above us , that hee would let passe all above us , and take our nature that is dust , into unity of his person , that earth , flesh and bloud , should bee taken into one person with the godhead , it is wonderfull and marvellous . he tooke not the nature of angels : so that wee bee above angels , by the incarnation of christ. because hee tooke not the angels nature , they are not the spouse of christ : but every believing christian is the spouse of christ ; he is marryed to christ , he is the head , wee the members : he is the husband , wee the spouse , and therefore wee may stand in admiration of the love of god , in taking our natures on him . it requires hearts wounded by the spirit of god , to thinke of , and admire these things answerable to their natures . the angels when christ was borne could not containe , but breake out , glory to god on high , on earth peace , good will towards men : because there was then peace , peace betweene god and us , and by consequence with all the creatures , which doe but take part with god and revenge his quarrell . these things be matters of admiration , and we shall spend eternity , in admiration thereof in another world , though here our narrow hearts can hardly conceive it . but what wee cannot believe by understanding ( as things above nature , ) let us labour to understand them by believing , desire god wee may believe them , and then we shall understand them to our comfort . emanuel , god with us . if god bee with us in our nature , then hee is with us in his love . and if god be with us , who shall be against us ? for this emanuel hath taken our nature for ever : hee hath taken it into heaven with him ; god and wee shall bee for ever in good termes , because god in our nature is for ever in heaven , as an intercessour appearing for us . there is no feare of a breach now ; for our brother is in heaven , our husband is in heaven , to preserve an everlasting union and amitie betweene god and us . now wee may insult in an holy maner over all oppositions whatsoever . for if god be with us in our nature , and by consequence in favour , who shall bee against us ? and therefore with the apostle , let us triumph , rom. 8. let us make use of this emanuel in all troubles whatsoever , whether of the church , or of our owne persons . in troubles of the church , the church hath enemies , hell , and the world , and satans factors , but wee have one , emanuel god with us , and therefore wee need not feare : you know whose ensigne it is , whose motto ; deus nobiscum , is better than sancta maria . sancta maria will downe , when deus nobiscum shall stand . i beseech you therefore let us comfort our selves in regard of the church , as the prophet in the next chapt . vers . 7. comforts the church in distresse , he shall passe through iudah , he shall over-flow and go over , he shall reach even to the necke , and the stretching out of his wings , shall fill the bredth of thy * land , o emanuel . it may seeme a kinde of complaint . the enemy stretcheth out their wings over thy land , o emanuel : which may teach us in the person of the church , to goe to emanuel , remember the enemies of thy church spread their wings over thy land , and people , o emanuel , thou seest the malice of the enemy , the malice of antichrist and his supporters . he is the true michael that stands for his church . and then in the tenth verse , take counsell together , and it shall come to nought , speake the word , and it shall not stand for god is with us . and as the church before christ came in the flesh , much more may we now hee is come in the flesh , insult over all . let all the enemies consult together , this king and that power ; there is a counsell in heaven will disturbe and dash all their counsells . emanuel in heaven laugheth them to scorne . and as luther sayd , shall wee weepe and cry , when god laugheth ? he seeth a company of idolatrous wretches , that conspire together to root out all protestants from the earth , if it lay in their power . they that are inspired with jesuiticall spirits , the incendiaries of the world , have devoured all israel , and christendome in their hopes : but the church , which is emanuels land , and freehold , sees it , and laughs them to scorne . god can dash all their treacherous counsels . and so in all personal trouble whatsoever , emanuel , god with us , is fitted to be a mercifull saviour ; he was poore , that he might be with the poor ; he took not on him an impassable nature , but he tooke our poverty , our miserable nature . hee is poore with the poore , afflicted with the afflicted , persecuted with the persecuted , he is deserted with them that be deserted , my god , my god , why hast thou forsaken me ? he suffers with them that suffer , he hath gone throgh al the passages of our lives . in the beginning of it he was conceived and borne , and he hath gone along with us , and is able to pitty and succour us in our poverty , in prison , in bonds , in disgrace , in our conflict with god , in our terrour of conscience , in all our temptations and assaults by sathan ; he was tempted himselfe by sathan , for this purpose , that emanuel might in all these be mercifull . let us not lose the comforts of this sweet name , in which you have couched so many comforts . in the houre of death , when wee are to dye , thinke of emanuel . when iacob was to goe into egypt , sayth god , feare not iacob , goe , i will goe with thee , and bring thee back againe , and he did bring him back to be buried in canaan . so , feare not to dye , feare not to goe to the grave , emanuel hath been there , he will goe into the grave , hee will bring us out of the dust againe : for emanuel is god with us , who is god over death , over sinne , over the wrath of god ; god over all , blest for evermore , and hath triumphed over all , so that what shall separate us from the love of god in christ iesus ? he is not onely god with us in our nature , but he is god for us in heaven at this time ; he is god in us by his spirit : hee is god amongst us in our meetings , where two or three be gathered together in my name , i will be in the midst of them . he is god for us to defend us , he is for us in earth , for us in heaven , and wheresoever we be , specially in good causes . and therefore enlarge our comforts as much as we can . and shall not wee then labour to bee with him , as much as we can ? all spirits that have any comfort by this emanuel they are touched on by his spirit , to have desires to bee nearer and nearer to him . how shall i know hee is my emanuel , not onely god with us , but god with me ? if by the same spirit of his , that sanctified his humane nature , i have desires to bee nearer and nearer to him , to be liker and liker him . if i am on his side , if i be neare him in my affections , desires , and understanding ; if i side not against the church , nor joyne in opposition against the gospell . if i finde inwardly a desire to bee more and more with him , and like to him ; if outwardly ( in the place where i live ) i side with him , and take part with his cause , it is a signe i have interest in him . and therefore let us labour to bee more and more with christ , and with god , in love , and affections , in faith , in our whole inward man , because he is with us . wee must know this emanuel doth trust us with his cause , to speak a good word for him now and then , to speak a word for his church ; & he takes it ill if we neglect him . curse ye meroz , because hee came not out to helpe the lord. god trusteth us to see , if wee will bee on his side , and calles to us , as iehu did , who is on my side , who ? now , if wee have not a word for the church , not so much as a prayer for the church , how can wee say , god with us ? when we are not used to speake to god by way of prayer , nor to man but by way of opposition and contestation ? by this therefore examine the truth of our interest in christ. those that intend to receive the communion , must thinke , now i am to be neare unto christ , and to feast with him . christ is with us in his word , in the sacrament ; there is a neare relation betweene the bread and the wine , and body and bloud of christ. now the true childe of god is glad of this most speciall presence of christ. all true receivers come with joy to the sacrament . oh i shall have communion with emanuel , who left heaven , tooke my nature into a most neare hypostaticall union , the nearest union of all , and shal not i desire the nearest union with him againe that can be possible ? oh i am glad of the occasion , that i can heare his word , pray to him , receive the sacrament . thus let us come with joy , that we may have communion with this emanuel , who hath such sweet communion with our nature . that our hearts may bee as the virgins wombe was to conceive christ ; i beseech you inlarge these things in your meditations . and because wee know not how long wee may live here , some of us be sicke and weake , and all of us may fall into danger , wee know not how soone , let it be our comfort , that god is emanuell , hee left heaven , and tooke our nature to bring us thither , where himselfe is . when times of dissolution come , consider , i am now going to him to heaven , that came downe from thence , to bring me to that eternall mansion of rest and glory . and shall not i desire an everlasting communion with him . god became man , that hee might make man like god , pertaking of his divine nature , in grace here , and glory hereafter . shall not i goe to him that suffered so much for me ? therefore saith saint paul , i desire to be dissolved and to bee with christ , which is the effect of christs prayer , father saith he , my will is , that where i am , they may be also . and in this god heareth christ , that all that beleive in him shall bee where christ is ; as he came from heaven to be where wee are . lay up these things in your hearts , that so you may receive benefit by them . finis . page 19. line 6. for wounded , read warmed . the second sermon isaiah . 7.14 . behold a virgin shall conceive and beare a sonne , and shall call his name emanuell . the occasion of these words we have heard . the church was in great distresse under two mighty kings , that threatned great matters ; but indeed were but two smoaking fire-brands , that went out of themselves . ahaz being a wicked king , ( and wickednes being alwayes full of feares , fearfull in trouble , though not before trouble , for they that bee least fearfull of trouble , be most fearefull in trouble ) and god intending comfort to the church , the prophet bids him aske a signe . ahaz out of guiltinesse of conscience , and stubbournes together would aske none . god intended to strengthen his faith , and he would not make advantage of the offer . and therefore the prophet promiseth a signe , the grand signe , the signe of all signes , the miracle of all miracles , the incarnation of the messias . by the way i beseech you let me observe this . it is atheisticall profanesse to despice any helpe , that god in his wisdome thinketh necessary to proppe and shoare our weake faith withall . and therefore when many out of confidence of their owne graces , and parts refuse the sacrament ( god knowing better then our selves , wee need it ) unlesse it bee at one time of the yeare , and refuse the other ordinance of preaching , which god hath sanctifyed , they seeme to know themselves better then god , who out of knowledge of our weaknes , hath set apart these meanes for the strengthning of our graces . and as ahaz refusing gods helpe , provoked god by it , so these must know , they shall not escape without judgment , for it is a tempting of god , and proceedeth from a bad spirit of pride and stubbornes . how this promise of the messias could be a signe to them to comfort them , we spake at large , wee will now deliver some thing by way of addition and explication . the house of david was affraid they should be extinct , by these two great enemies of the church , but saith hee , a virgin of the house of david shall conceive a sonne , and how then can the house of david bee extinct ? secondly , heaven hath said it , earth can not disanull it . god hath said it , and all the creatures in the world can not annihilate it . it was the promise made to adam , when he was fallen , it runne along to abraham , and afterward to the patriarkes , so that it must needs be so . it was the custome of the men of god , ledde by the spirit of god , in these times , in any distresse to have recourse to the promise of the messias , as for other ends , so for this , to raise themselves up by an argument drawne from the greater to the lesse . god will give the messias , god will become man. a virgin shall conceive a sonne . and therefore he will give you lesse mercies . i note this by the way for this end to teach us a sanctified manner of reasoning . was it a strong argument before christs comming . the messias shall come , and therefore wee may expect inferiour blessings . and shall not we make use of the same reason now ? christ is come in the flesh , and is triumphant in heaven , god having given christ , will hee not give all things necessary whatsoever ? shall the reasonings before christs comming be of more force , then these bee , now christ is come , and is in glory , appearing in heaven for us ? beloved , it should be a shame to us , that wee should not have the sanctified art of reasoning , to argue from the gift of christ , to the giving of all things needfull for us ? the ground of this reason is this , all other promises whatsoever they are , are secundary to the grand fundamentall promise of christ . all promises issue from a covenant founded in god man. now covenants come from love , and love is founded in the first person , loved , and the foundation of all love . therefore if god giveth christ the foundation of love , and out of love makes a covenant , and as branches of the covenant giveth many promises : then having made good the maine promise of all , ( iesus christ ) will hee not make good all the rest ? and therefore we should have often in our hearts , and thoughts , the accomplishment of all promises in christ , and from thence make use of the expectation of all inferiour promises . for they issue from that love of god in christ , which is fully manifested already . wee have spoken of the preface , behold , which is a word usually prefixed before all the passages of christ , his birth , his resurrection , his comming againe . and great reason . for what doe wee usually behold with earnestnes ? rare things , new things , great things , especially if they be great to admiration , and that concerne us neerely ; usefull things , especially if they bee present . and is any thing rarer then that , a virgin shall conceive , and beare a sonne ? then the incarnation of christ ? never was the like in nature , never the like in heaven , or earth , that god , and man , should bee in one person . it is a rare thing , a new thing , it is great to wonderment ; and therefore in the 9. chapter of this prophesie , his name shall bee called wonderfull , as in many other respects , so wonderfull in his conception and birth . and then all is for us . to us a child is borne , to us a sonne is given , in the same chapter . for us , and for us men , hee came downe from heaven . and then to the eye of faith , all these things are present : faith knoweth no difference of time . christ is present to the eye of faith now . we see him sacrificed in the sacrament and in the word ; faith knoweth no distance of place as well as no distance of time : we see him in heaven , as st. stephen sitting at the right hand of god for the good of his church , and therefore behold . if ever any thing were , or shall be great from the beginning of the world , to eternity , this is great , this is wonderfull . and if any thing in the world be fit for us , if any thing dignifieth the soule , and raiseth the soule above it selfe , it is this wonderfull object . we out of our weaknes , wonder at poore pety things , as the disciples at the building of the temple , what stones are these ? we wonder at the greatnesse of birth and place , but alas , what is fit for the soule being a large and capable thing to stand in admiration of ? here is that , that transcendeth admiration it selfe . behold a virgin shall conceive a sonne . and therefore attend to the great matter in hand : this i thought good to adde , to what , i formerly delivered in that particular . a virgin shall conceive a sonne &c. you need not goe farther then the text for wonders . for here are 2 great ones a virgin , a mother , and godman . so in the words , you have the conception and the birth of christ his humane nature , his divine nature , and his office to reconcile god and us in one . as he is god in our nature ( hee tooke our nature into communion of person ) so his office is to bring god and man together , his two natures is to fit him for his office ; god and man were at much distant tearmes as could be , unlesse betwene the devill , and god. and therefore god man in one person must performe the great office , of bringing such as were in such opposite tearmes together . of his conception by the virgin mary , wee spake sufficiently , onely wee will adde this for farther explication . a further type of this was in the birth of isaack . isaack you know was borne of a dead wombe . christ was conceived of a virgin , and in a manner farre more improbable then the other . isaack was the sonne of the promise . christ was the promised seed , both in some sort miraculously borne . for indeed it was a true wonder , that isaack should be borne of a dead wombe . and here that a virgin should conceive . sara had nothing to supply moisture and juyce to the fruit . and so here was nothing of a man to further christs conception . i will shew why there must be this kind of conception of christ , which will helpe our faith exceedingly . first christ must be without all sinne of necessity ; for else when hee tooke our nature , stubble , and fire had joyned together . god is a consuming fire , and therefore the nature must be purified , and sanctified by the holy ghost in the wombe of the virgin. and then againe in the conception , there must be a foundation of all obedience active and passive , and of all that was afterwards excellent in christ. if there had beene any blemish in the foundation , which was his conception ; if he had not beene pure , there had beene defect in all that issued from him , his active obedience and passive obedience , for every thing savours of the principle from whence it commeth . and therefore it was gods great worke in this strange conception that sinne might be stop't in the roote and beginning , nature might be sanctified in the foundation of it . and so that he might persue sin from the beginnning to the end , both in his life by living without sinne , and also in his death by making satisfaction for sinne . and therefore ground our faith on this , that our salvation is laid on one that is mighty , god man ; and on one , that is pure and holy . and therefore in his obedience active , holy ; and in his obedience passive , holy . againe he came to be a surety for us , and therefore hee must pay our whole debt , hee must pay the debt of obedience , he must pay the debt of punishment . now obedience must come from a pure nature , and his death must extend to the satisfying of an infinite iustice. and therefore he must be conceived of the holy ghost in the wombe of a pure virgin. and wee must know that in this conception of christ , there were 2. or 3. things wherin there was a maine difference betweene christ , and us . christ was in his humane nature altogether without sin , we are sinfull in our nature . again christs humane nature had alwaies subsistence in the divine , and it was never out of the divine nature . as soone as his body and soule were united , it was the body , and soule of god ; now our natures are not so . and then in manner of propagation : his was extraordinary altogether . adam was of the earth , neither of man , nor woman . eve of man without a woman . all other of adam , and eve. christ of a virgin , and without a man. but setting aside his subsistence in the second person , and extraordinary meanes of propagation , christ and we are all one , hee had a true humane body , and soule , and all things like our selves , sin , and the former differences excepted . why christ must be man , we have already heard . he became man to be sutable to us in our nature , and to sympathize in all our troubles . and shall call his name emanuell . he shall call his name emanuel , saith the new testament . that is , he shall be emanuell indeed , and shall be knowne to bee , and published to be so . whatsoever hath a name is apparent . christ was before hee tooke our flesh ; but he was not called emanuell . it did not openly appeare that he was god in our nature , hee was not conceived in the wombe of a virgin. they before christ knew that hee should come , but when he was conceived and borne , hee was then called emanuell . there were divers presences of christ , before hee came . he was in the bush as a signe of his presence , he was in the arke as a signe of his presence , he was in the prophets and kings as a type of his presence . he tooke upon him the shape of man as a representation of his presence , when he talked with abraham and the patriarkes , but all this was not god with us , in our nature ; he tooke it on him for a time , and laid it aside againe . but when hee was emanuell , and was called , and declared so to be , he tooke on him our nature , never to lay it aside againe . he was borne in our nature , brought forth in our nature , lived in our nature , dyed in our nature , was crucified in our nature , became a curse for us in our nature , buried in our nature , rose in our nature , is in heaven in our nature , and for ever will abide there in our nature . all their faith before hee came in the flesh was in confidence that he should take our flesh in the fullnes of time . now came the time , when hee was called emanuell , and then the word became flesh , and tooke our nature on him . from hence that god tooke our nature upon him in the second person , come divers things considerable . for first it appeares , that he hath dignified and raised our nature above angells , because he hath taken the seed of abraham , and not of the angells , a wonderfull advancement of our nature for god to bee with us , to marry such a poore nature , as ours is ; for the great god of heaven and earth to take dust into the unity of his person . if this may not have a behould , before it , i know not what may . to joyne alltogether ▪ 2 for the great god of heaven and earth before whom the angells cover their faces , the mountaines tremble , and the earth quakes , to take our flesh , and dust into unity of his person , and for such ends to save sinfull man , and from such misery , & eternall misery , from such great enemies ; and then to advance him to such great happinesse , as we are advanced . to take christ emanuell in the whole passage of his mediation , and there is ground of admiration indeed . 3 but consider it specially in the raising and advancing of our natures to bee one with god. shall god bee god with us in our nature in heaven , and shall wee defile our natures that god hath so dignified ? shall we livelike beasts whom god hath raised above angells let swearers , beastly persons , and profane hypocrites , either alter their courses , or else say they beleeve not these truths . shall a man beleeve , god hath taken his nature into unity of his person , and hath raised it above all angells , and can he turne beast , yea devill incarnate in opposition of christ , and his cause ? what a shame is this ? can this bee , where these things are beleeved ? a christian should have high thoughts of himselfe , what shall i defile the nature , that god hath taken into unity of his person ? and as hee hath dignified , and raised , and advanced our nature so highly : 4 so likewise hee hath infused , and put all the riches of grace into our nature . for all grace is in christ , that a finite nature can bee capable of . for christ is neerest the fountaine . now the humane nature being so neere the fountaine of all good , that is god , it must needs bee as rich as nature can possibly be capable of : and is not this for our good ? are not all his riches for our use ? and therefore seeing our nature is dignified by emanuell , and inriched exceedingly by his graces next to infinite . ( for our humane nature is not turned to god , as some are conceited . it is not deified , and so made infinite ) yet as much as the creature can bee capable of , there is in christ-man , and so shall wee defile that nature ? and from hence that our nature is ingrafted into the god-head , 5 it followeth that what was done in our nature , was of wonderfull extention , force , and dignity , because it was done , when our nature was knit to the god head , and therefore it maketh up all objections . as. how could the death of one man satisfie for the deaths of many millions . secondly it was the death of christ , whose humane nature was ingrafted into the second person of the trinity . for ( because they were but one person ) whatsoever the humane nature did or suffered , god did it . if they had beene 2. persons god had not dyed , god had not suffered , god had not redeemed his church . and therefore the scripture runneth comfortably on this ; god hath redeemed the church with his owne bloud : hath god blood ? no , but the nature that god tooke into unity of persons hath blood , and so being one person with god , god , shed his blood . it is god that purchased a church with his blood , it is god that dyed . the virgin mary was mother of god , because shee is the mother of that nature which was taken into unity with god. hereupon comes the dignity of whatsoever christ did , and suffered . though hee did it in our nature , yet the god-head gave it its worth , and not onely worth , but god put some activity , some vigour , and force into all that christ did . it doth advance christ mediatour according to both natures , and from hence ariseth communication of properties , as divines call it , which i will not now speake of . it is sufficient to see that whatsoever was done by christ , was done by god hee being emanuell , and therefore had its worth and dignity to prevaile with god. hence commeth a forcible reason . that god must satisfie divine justice , because it was the action of a god-man . his great sufferings were the sufferings of the second person , in our nature . and hereupon from satisfaction , and merit , comes reconciliation betweene ged , and us . god being satisfied by christ , god , and we are at tearmes of peace : our peace is well founded , if it bee founded in god the father , by god the sonne , taking our nature into unity of his person . these things must have influence into our comforts , and into our lives , and conversations , being the grand articles of faith. and therefore wee ought to thinke often of them . wee must fetch principles of comfort , and holines from hence , as from the greatest arguments that can be , therefore i desire to bee so punctuall in them . god is emanuell , especially to make god , and us one . christ is our friend in taking our nature to make god , and us friends againe . but how doth friendshippe betweene god and us arise from hence ? that christ is god in our nature . i will give 2. or 3. reasons of it . first it is good reason , that god should bee at peace with us , because sinne , ( the cause of division ) is taken away , it is sinne , ( the cause of division ) is taken away . it is sinne that separateth betweene god , and us ; and if sinne bee taken away , god is mercy it selfe , and mercy will have a current . what stoppeth mercy but sinne ? secondly , take away sinne , it runneth amaine . christ therefore became emanuell god with us . because hee is the lambe of god that taketh away the sinnes of the world. before adam had sinned , there was sweet agreement and communion betweene adam and god , but sinne that devided betweene god and the creature ; now christ haveing made satisfaction for all our sins there can be nothing but mercy . againe christ is a fit person to knit god and us together , because our nature is pure in christ ; and therefore in christ , god loveth us . after satisfaction god lookes on our nature in christ , and seeth it pure in him , christ is the glory of our nature . now if our nature bee pure in our head , ( which is the glory of our nature ) god is reconciled to us , and loveth us in him that is pure , out of whom god can not love us . as christ is pure , and our nature in him , so he will make us pure at length . thirdly , christ being our head of influence , conveyeth the same spirit that is in him , to all his members , and by little and little , by that spirit purgeth his church , and maketh her fit for communion with himselfe , for he maketh us partakers of the divine nature ; he tooke our fraile humane nature , that wee might partake of his divine nature , this is , of his divine qualities , to be holy , pure , humble , and obedient , as hee was . and thus christ being a head not onely of eminence to rule , and governe , but of influence to flow by his spirit into all his members , is fit to bee a reconciler to bring god , and us together ; partly because our nature is in him , and partly because hee doth communicate the same spirit to us , that is in himselfe , and by little and little maketh us holy like himselfe . i hasten to the maine use of all . then god the father , and wee are in good tearmes , for the second person is god , in our nature , for this end to make god , and us friends . there is a notable place , of scripture which i note for the expressions sake hee speaking there of a days man. there is no dayes-man betweene us that might lay his hand on us both , that is , a middle person to lay his hand on the one , and the other . now christ is the middle person , as the second person in trinity . and then hee is god , and man , and therefore hee is fit to bee mediatour , to lay his hand on both sides , on man as man , on god as god. and christ is a friend to both , to god as god , to man as man ; and therefore hee is fit to bee an vmpire , to be a dayes-man , to bee a mediatour . and hee hath done it to purpose , making that good in heaven , that hee did on earth . and therefore labour to make a gracious use of all this . i know nothing in the vvorld more usefull , no point of divinity more pregnant , no greater spring of sanctifying duty , then that god and man were one , to make god , and us one . he marry'd our nature , that hee might marrie our persons . and if it bee so that god and man are brought to tearmes of reconciliation on such a foundation as god-man , then ought not wee to improve this comfort ? have wee such a foundation of comfort , and shall not wee make use of it ? shall we have wisdome in the things of this world , and not make use of the grand comforts , that concerne our soules ? but how shall wee improve it ? in all our necessities and wantes goe to god : how ? through christ , god-man , who is in heaven making intercession and appearing for us by virtue of his satisfaction made on earth , and therefore wee may goe bouldly to the throne of grace , to god being reconciled by god. god , hath god at his right hand , appearing for us , and shall wee bee affraid to goe to the throne of grace ? when wee want strength , comforts , or any thing , goe to god , in the mediation of emanuell , and then god can deny nothing to us , that we aske with the spirit of faith in the name of christ. i beseech you therefore , let this bee the maine use , continually to improve the gratious priviledges wee have by emanuell . our nature is now acceptable to god in christ , because hee hath purified it in himselfe , and gods nature is lovely to us , because hee hath taken our nature . if god loved his owne sonne , hee will love our nature as joyned to his sonne , and gods nature is lovely to us , he tooke our flesh upon him , and made himselfe bone of our bone. and shall not wee like , and affect that , which was so gratiously procured by emanuell . consider of it , and let it bee ground of reverent and bould prayer , in all our wants to goe to god , in emanuell . let us make use of it likewise in behalfe of the church . the church is emanuells land as yee have it in the next chapter , verse 8. the stretching out of his wings , shall bee the breath of thy land , o emanuell . the church of the iewes was emanuells land , but then it was impaled within the pale of the iewes : but now the gentiles are taken in ; the church is scattered , and spread abroad over the whole earth . and there . fore goe to god in behalfe of the church . thou tookest our nature into unity of thy person , that thou mightest bee a gracious , and a mercifull head . and therefore looke in mercy on thine owne mysticall body , the church . they before christ came in the flesh , who had the spirit of faith , knew the church of the iewes could not bee extinct , because emanuell was to come of it . and wee may know , the church shall never bee destroyed , till the second comming of christ because those things are not yet performed , that god hath promised , and must bee performed . and therefore wee may goe as bouldly to christ , and spread the cause of the church before him now , as they spread the cause of the iewes before him then : looke upon thy land , looke upon thy church o emanuell . that there must bee a church , wee must beleeve , and wee can not beleeve a non ens . we must have ground for our faith , and therefore never feare that heresy shall overspread the face of the church ; emanuells land shall bee preserved by some way or other , though perhaps not by the way wee expect . god must have a church to the end of the world , the gospell must get ground , antichrist must fall . god hath said it , and man can not unsay it . and therefore in all estates of the church spread its cause before emanuell . when emanuell came once , the church of the iewes wasted . therefore if you will have good arguments against the iewes , this is a good one to convince them that christ is come in the flesh . the church of the iewes was to continue till emanuell , but the church of the iewes hath ceased to continue and is now no church , there is now no family of david , and therefore emanuell is come . and for a further use let us haue thoughts of the second coming of emanuell as they had thoughts of the the first . christ was called the consolation of israell , at his first coming and in the new testament , it is every where expressed a signe of a gracious man to looke for the appearing of iesus christ , and to love it . now let us comfort our selves that this emanuell will appeare in our flesh ere long let us wait for the consolation of israell . emanuell came downe to us , to take our nature upon him and to satisfie gods wrath , that hee might take us to heaven with himselfe , and that we might bee for ever with him in glory . and therefore let us ( if wee would make a true use of emanuell , ) desire to bee with him . christ delighted before hee came in the flesh to bee with the sonnes of men , and hee is with us now by his spirit , and so will be with his church to the end of the world ; and shall not wee bee with him as much as wee may ? indeed he loved our nature so much , that hee descended from the height of majestie , to take our misery and businesse upon him , and shall not wee desire to bee with him in glory ? there bee divers evidences whether wee have any ground of comfort in this emanuell or no. this shall be one . 1 wee may know wee have benefit by the first comming of emanuell , if wee have a serious desire of the second comming ; if wee have desire to bee with him . if as he came to us in love . wee have desires to bee with him in his ordinances as much as may be , and in humble resignation at the houre of death ; how shall wee be with him here ? bee with him in thoughts , in meditation , in faith , and prayer , meet with him wheresoever hee is , hee is in the congregation ; where two or three are gathered together in his name , he is amongst them , be with them in all things where he vouchsafeth his gracious presence . it is the nature of love to desire perfect union , and therefore the christian soule touched with the spirit of god will desire to bee dissolved and to be with christ , as best of all . come lord iesus come quickly , and therefore in the houre of death is willing to resigne himselfe ro god that hee may goe to emanuell , and inioy his presence , that left the presence of his father , to take our nature , and to bee with us on earth . but the maine thing i desire you to observe , 2 is matter of comfort from this emanuell that now hee having taken our nature upon him , that he might take our persons into unity of his mysticall body , wee might have comfort in all conditions . for hee tooke our nature upon him , ( beside his other ends ) that hee might take our persons to make up mysticall christ : hee married our nature , to marry our persons . and therefore if hee did it for this end , that wee might bee neere him as our nature is neere him , shall not wee make it a ground of comfort ? that our persons shall bee neere christ as well as our natures . as christ hath two natures in one person , so many persons make up one mysticall christ , so that our persons are wonderfully neere to christ. the wife is not neerer the husband , the members are not neerer the head , the building is not neerer the foundation , then christ and his church are . and therefore comfort our selues in this . christ is emanuell , god with us in our nature . and will hee suffer his church to want , that hee hath taken so neere to himselfe ? can the members want influence , when the head hath it ? can the wife be poore , when the husband is rich ? whatsoever christ did to his owne body , to his humane nature taken into the unity of his person , that hee will doe in some proportion to his mysticall body . i will shew you some particulars . hee sanctified his naturall body , by the holy ghost , and hee will sanctifie us by the same spirit . for there is the same spirit in head , and members . he loveth his naturall body , and so , as never to lay it aside to eternity . and loveth his mysticall body now in some sort more , for hee gave his naturall body to death , for his mysticall body . and therefore as hee will never lay aside his naturall body , hee will never lay aside his church , nor any member of his church : for with the same love , that hee loved his naturall body , hee loveth now his mysticall members . as hee rose to glory in his naturall body , and ascended to heaven : so hee will raise his mysticall body , that it shall ascend as hee ascended . i beseech you therefore consider what a ground of comfort this is , god tooke our nature on him , ( besides the grand end of satisfaction ) that hee might make us like himselfe in glory , that hee might draw us neere to himselfe . and therefore now christ being in heaven , having commission , and authority over all things put into his hand ; hee having a name above all names in heaven , and earth , that at the name of iesus every knee should bow , that is , every subjection should bee given ; will he suffer any member of his body to suffer more then hee thinkes fit ? no , seeing hee is in heaven , and glory , for his churches good . for all that he hath done and suffered is for the church , and the churches use . to conclude all , let us consider , what wee are , let not a christian bee base minded , let him not bee dastardly in any cause that is good , or gods ; let him be on gods side . who is on his side ? a christian is an impregnable person , hee is a person that can never bee conquered . emanuell became man to make the church , and every christian to be one with him . christs nature is out of danger of all that is hurtfull . the sun shall not shine , the wind shall not blow , to the churches hurt . for the churches head ruleth over all things , and hath all things in subjection , angells in heaven , men on earth , devills in hell , all bow to christ ; and shall any thing befall them that he loveth , unlesse for their greater good ? therefore though they may kill a christian and imprison him , yet hurt him they can not . if god bee on our side , who can bee against us ? but god is on our side , and on what grounds ? god-man hath procured him to be our friend , hee hath satisfied god ; and therfore if we beleeve , we be one with christ , and so one with god. wee have many against us , the devils are against us , the world is against us to take away the favour of god , to hinder accesse to him in prayer , to stoppe the churches communion with god , and hinder the sweet issue of all things that befall us as farre as they can ; but their malice is greater , then their power . if god should let them loose , and give the chaine into their owne hand , though they seeme to hurt , yet hurt they cannot in the issue . and shall not we make use of these things in times of distresse ? wherefore serve they but to comfort us in all conflicts with satan , and in all doubtings that arise from our sinfull hearts ? answer all with this . if god be with us , who can bee against us ? if any bee against us name them , if not , be satisfied . and therefore come life , come death , christ is our surety , he layeth up our dust , keepeth our ashes in the grave , and will christ loose any member ? feare not iacob to goe into egypt . for i will bring thee backe againe . so feare not to goe into the grave . the spirit of god will watch over our dust , and bring us to heaven . therefore feare nothing ; god will be with us in life , and death , yea for ever ; and we shall be for ever with the lord , as the apostle saith in the thessalonians . and that issue of all that emanuell hath done , christ was one in our nature , that hee might bring god and us into favour , that wee may be for ever with him in heaven , that we may be for ever with the lord , which is the accomplishment of all the promises . finis . imprimatur tho. wykes . octob. 26. 1638. notes, typically marginal, from the original text notes for div a12187-e140 the scope of the text. wicked men admire their owne devices . those that brag out of danger , are most cowardly in danger . infinite mercy in god and stubbornnesse in man conflicting . meaning of the text. reason . he that will doe the greater he will doe the lesser . object . how this can confirme their faith for present . answ. make use of the grand promises to comfort us in petty crosses . divers articles of faith . nothing more strange then a virgin to be a mother , and god a man. christ conceived not by ordinary propagation . the masse wherof christ was made , was sanctified by the holy ghost . christ conceived , upon maries assent to the message by the holy ghost . observ. quest. answ. christ is conceived in our hearts when we rest upon him onely . 1 tim. 3. christs conception , birth and life like ours . in every thing in christ , something extraordinary . christ conceived , borne , lived , and dyed , eswe . to shew sorth christ in all our actions . vnion with christ the cause of all grace . ier. 2.3 . emanuel , a name of nature and office . christ emanuell in regard of our nature . without the blood of christ , noe remission . meaner workes acted by the manhood greater by the godhead . ephes 5. god our father . christ emanuell to make god and us friends . by satisfaction . by the spirit fitting us for communion with god. gods love and mercy to man , to be wondred at . man above angels by christs incarnation . what we cannot believe by vnderstanding , let us labour to understand by believing . our nature in heaven . * church no counsell against god shall stand . christ with us in poverty and bond . christ god in us , and for us . how to know emanuel to bee ours . christs cause to be maintained , christ with us in his word and sacraments . communion with christ is sweet . notes for div a12187-e3920 doctrine . grace refused is turned into wrath what god saith man cannot disanull . men of god , of ould had recourse to the promises of the messiah . how to reason with our selves in a sanctified manner . all promises founded in christ. is. 9 6. christs conception and incarnation marvellous and rare christ is with us here by faith . man out of weaknes wonders at poore things . isaacks birth a type of christs . why christ must be without sin . no blemish or defect of purity in the conception of christ. faith to be grounded on christ , god man. christ our surety . christ without sinne . his humane nature had alwaies subsistence in the divine . in manner of propagation . christ became man for our sakes . christ by divers signes shewed himselfe before exhibited in the flesh . first things considerable . 2 consideration . 3 considerations to defile our natures that god hath dignified . 4 consideration . 5 consideration . obiection answered . question . answer . what is done to by christ , is done by god reason . quest. 1. reason . 2. reason . 3. reason . job 9 3.2 . use. use. improved . vse of improving our priviledges by emanuell . use. in the behalfe of the church isa. 8.8 gods church shal 〈◊〉 the end of the world . at christ comeing the iews church wasted . 1 evidence of comfort in christ. question . answer . revel . 22.20 2 evidence of comfort . 〈◊〉 of comfort . as the humane 〈…〉 . psal. 2 ▪ 9 , 10 ▪ conclus : to consider what w●e are . the devill and the world our enemies . ektenesteron, or, the degrees of ardency in christs prayer reconciled with his fulnesse of habitval grace in reply to the author of a book, intituled, a mixture of scholastical divinity with practical / by h. hammond ... hammond, henry, 1605-1660. 1656 approx. 94 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a70315 wing h540 estc r14859 11845833 ocm 11845833 49843 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70315) transcribed from: (early english books online ; image set 49843) images scanned from microfilm: (early english books, 1641-1700 ; 533:8) ektenesteron, or, the degrees of ardency in christs prayer reconciled with his fulnesse of habitval grace in reply to the author of a book, intituled, a mixture of scholastical divinity with practical / by h. hammond ... hammond, henry, 1605-1660. 10 p. printed for r. royston ..., london : 1656. first word of title in greek characters. bound and filmed previous to the author's euschēmonos kai kata taxin, or, the grounds of uniformity from i. cor. 14:40. london : printed by j.g. for richard royston, 1657 (wing h541). reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ. jeanes, henry, 1611-1662. -the mixture of scholasticall divinity with practicall. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-11 ali jakobson sampled and proofread 2006-11 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion εκτενε'στερον . or the degrees of ardency in christs prayer reconciled with his fulnesse of habitval grace . in reply to the author of a book , intituled , a mixture of scholastical divinity with practical . by h. hammond . d. d. london , printed for r. royston at the angel in ivie-lane . 1656. the degrees of ardency in christ's prayer , &c. § . 1 i was very willing to hearken to the seasonable advice of many , and to wholly withdraw my self à foro contentioso , to some more pleasing & profitable imployment ; but discerning it to be the desire of the author of the book , intituled , a mixture of scholastical and practical divinity , that i should reply to his examination of one passage of mine against mr. cawdrey , i shall make no scruple immediately to obey him , not only because it may be done in very few words , but especially because the doctrine , which he affixeth to mee , seems ( and not without some reason ) to be contrary to the truth of scripture , which i am to look on with all reverent submission and acquiesce in , with captivation of understanding , and so not assert any thing from my own conceptions , which is but seemingly contrary to it . section 2 the proposition which he affixes to mee , is * this ; that christs love of god was capable of farther degrees , and that he refutes , as being contrary to that point ( a truth of scripture ) which he had in hand , viz. the dwelling of all fulness of habituall grace in christ . section 3 by this i suppose i may conclude his meaning to bee , that i have affirmed christs love of god ( meaning thereby that habituall grace of divine charity ) to have been capable of further degrees , so as that capacity of further degrees , is the denyall of all fulness of that habitual grace already in him . section 4 and truly , had i thus exprest my self , or let fall any words , which might have been thus interpretable , i acknowledge i had been very injurious not onely to the verity of god , but also to my own conceptions , and even to the cause which i had in hand , which had not been supported , but betrayed by any such apprehension of the imperfection of christs habitual graces . section 5 this i could easily shew , and withall how cautiously and expresly it was fore-stall'd by mee ; but to the matter in hand , it is sufficient , that i professe i never thought it ; but deem it a contrariety to expresse words of scripture in any man who shall think it , and in short , that i never gave occasion to any man to believe it my opinion , having never said it in those words which he sets up to refute in mee , never in any other that may be reasonably interpretable to that sense . section 6 first , i said it not in those words , which he undertakes to refute ; these are p. 258. of his book thus set down by him . this point may serve for confutation of a passage in dr. h. against mr. c. to wit , that christs love of god was capable of farther degrees ] . section 7 these words i never said , nor indeed are they to be found in the passage , which he sets down from mee , and whereon he grounds them ; which , saith he , is this : dr. h. p. 222. in the next place he passeth to the inforcement of my argument , from what we read concerning christ himself , that he was more intense in prayer at one time than another , when yet the lower degree was sure no sin , and prepares to make answer to it . viz. that christ was above the law , and did more then the law required , but men fall short by many degrees of what is required . but sure this answer is nothing to the matter now in hand , for the evidencing of which , that example of christ was brought by mee , viz. that sincere love is capable of degrees . this was first shewed in severall men , and in the same man at several times , in the severall rankes of angels , and at last in christ himself , more ardent in one act of prayer than in another . section 8 here the reader findes not the words [ christs love of god is capable of further degrees ] and when by deduction he endeavours to conclude them from these words , his conclusion falls short in one word viz. [ further ] and 't is but this , that the example of christ will never prove d. h. his conclusion , unlesse it inferre , that christs love of god was capable of degrees . ] section 9 this is but a slight charge indeed , yet may be worthy to be taken notice of in the entrance ( though the principal weight of my answer be not laid on it ) and suggest this seasonable advertisment , that he which undertakes to refute any saying of another , must oblige himself to an exact recital of it to a word , and syllable ; otherwise he may himself become the onely author of the proposition , which he refutes . section 10 the difference is no more than by the addition of the word [ further . ] but that addition may possibly beger in the readers understanding , a very considerable difference . section 11 for this proposition [ christs love of god was capable of further degrees ] is readily interpretable to this dangerous sense , that christs love of god was not ful , but so farre imperfect , as to be capable of some further degrees than yet it had ; and thus sure the author i have now before mee , acknowledges to have understood the words ; and accordingly proposeth to refute them from the consideration of the all-fulness of habitual grace in christ , which he could not doe , unlesse he deemed them a prejudice to it . section 12 but those other words , which though he findes not in my papers , he yet not illogically inferres from them [ that christs love of god was capable of degrees , more intense at one time than at another ] are not so liable to be thus interpreted , but onely import that christs love of god had in its latitude or amplitude severall degrees , one differing from another . see magis & minus , all of them comprehended in that all-full perfect love of god , which was alwayes in christ so full , and so perfect , as not to want , and so not to be capable of further degrees . section 13 the matter is cleare ; the degrees of which christs love of god is capable , are by me thus exprest , that his love was more intense at one time than at another ; but still the higher of those degrees of intensness , was as truly acknowledged to be in christs love , at some time , viz. in his agonie , as the lower was at 〈◊〉 ; and so all the degrees , which are supposed to be mentioned of his love , are also supposed , and expresly affirmed to have been in him at some time or other ; whereas a supposed capacity of further degrees , seems at least ( and so is resolved by that author ) to inferre , that these degrees were not in christ ( the direct contradictorie to the former proposition ) and so that they were wanting in him , & the but seeming asserting of that want is justly censured , as prejudiciall to christs fulness . here then was one misadventure in his proceeding . section 14 but this is but the proaemial , part of my reply , there is another more material branch of it still behind , which may yet seem necessarie to be added , viz. to mind him of ( what he well knowes ) the distinction between habits and acts of virtues , or graces ; and that love the genus doth equally comprehend both these species , and that his discourse of all fulness belonging to the habitual grace of christ , i speak distinctly of another matter , viz. of the degrees of that grace discernable in the several acts of it . section 15 this distinction i thought legible enough before , both in the tract of will-worship , and in the answer to mr. caw . section 16 in the former the * refuter confesseth to finde it , reciting these words of mine , it is possible for the same person constantly to love god above all , and yet to have higher expressions of that love at one time than another . where the expressions at one time , and at another , must needs referre to the severall acts of the same , all-full habituall love . onely i guesse not what temptation he had to choose that expression , which he there makes use of , viz. [ that there d. h. minceth the matter , and speaketh more cautelously ] adding [ that what he there saith is nothing to the matter now in hand ] whereas 1. those of will-worship being the first papers written on that subject , are sure very pertinent to ascertain him of the meaning of the latter , written in defense of them ; and secondly the early cautelous speaking there , might have made further later caution unnecessary : and 3ly , i could not be said to mince ( which to vulgar eares signifies to retract in some degree what i had said before , ) and again , speak more cautiously , when that was the first time of my speaking of it . section 17 mean-while it is manifest , and his own confession , that there these were my words , and those so cautious , that this sense of the words which he undertakes to refute , could not be affixt on them . and this i should have thought sufficient to have preserved my innocence , and forstalled his vse of confutation . section 18 but the answer to mr. c. which occasioned it was , i think , as cautious also , 1. in the words recited by the refuter , viz. that christ himself was more ardent in one act of prayer then in another . 2. in the words following in that answer , but not recited by him , viz. that the sincerity of this or that virtue exprest in this or that performance , is it we speake of when we say it consists in a latitude and hath degrees ; where the [ this or that performance ] are certainly acts of the virtue , consisting in a latitude and the having degrees ( viz in that latitude ) no way implies him that hath that virtue in that latitude ( viz. christ ) to want at present ; and in that sense to be capable of farther degrees . section 19 i am willing to look as jealously as i can on any passage of my own , which falls under any mans censure ; and therefore finding nothing in the words set down by him as the ground of the refutation ) which is any way capable of it , i have reviewed the whole section , and weighed every period , as suspiciously as i could ; to observe whether i could draw or wrest that consequence from any other passage , not recited by him . section 20 and i find none in any degree liable , except it should be this in the * beginning of the sect. where setting down the argument , as it lay in the tr. of will-wor . i say t is possible for the same person which so loves god ( i.e. with all the heart ) to love him , and expresse that love more intensely at one time than another , as appeared by the example of christ . section 21 if this be thought capable of misapprehension , by reason of the [ and ] disjoyning love from the expressions of it , and so the expressions belonging to the acts , the love be deemed to denote the habitual love ; i must onely say ; that this is a misapprehension , for that by loving with all the heart , in the first place , i certainly meant the sincere habit of love , by love in the latter place , the inward acts of love , and by the expressions of love , the outward expressions of those inward acts , and of those acts onely i speak , and of those expressions , when i say they are more intense at one time then another . section 22 the word love , as i said , is a genus , equally comprehending the two species , habitual and actual love , and equally applicable to either of the species , to the acts as well as habit of love . and so when i say love is capable of degrees , the meaning is cleare , the generical word love restrained to the later species , i. e. considered in respect of the acts of love , gradually differenced one from the other , is that respect , capable of degrees , both inwardly and in outward expressions , that act of love , that poured out , and exprest it self in the more ardent prayer , was a more intense act of love , then another act of the same habitual love , which did not so ardently expresse it self . section 23 i shall explain this by the refuters own confession . the death of christ , saith he , was an higher expression of christs love of us , then his poverty , hunger , or thirst . to this i subjoyn that such as the expression was , such was the act of inward love , of which that was an expression , it being certain that each of these expressions had an act of internal love , of which they were so many proportionably different expressions ; and from hence i suppose it unavoidably consequent , that that act of internal love , exprest by his dying for us , was superior to those former acts , which onely exprest themselves in his poverty , and so the same person that loved sincerely , did also love , and expresse that love more intensly at one time then at another , which was the very thing i had said in another instance . but this i have added ex abundanti more then the refuters discourse required of me . section 24 it now onely remaines , that i consider whether this refuter have in the process of his discourse added any thing , wherein i may be any whit concern'd . section 25 and 1. saith he , the falsehood of such an assertion is evident from the point there handled and confirmed , the absolute fulnesse of christs grace , which by the general consent of the fathers and school-men was such , as that it excluded all intensive growth . section 26 but to this the reply will bee easily foreseen , from the premisses , that as the point by him handled and confirmed was distinctly the all-fulness of habituall grace in christ , so his proofs of it by the consent of fathers and school-men belong still to that fulness of habitual grace . section 27 witness one for all , aquin. is ser. 3. qu. 7. art . 12. ad secundum , licet virtus divina possit facere aliquid majus & melius quàm sit habitualis gratia christi , non tamen — though the divine power may make somewhat greater and better , than is the habitual grace of christ , yet — so 't is plain he speaks of the fulness of the habituall grace . and ad tertium . in sapientia & gratia aliquis proficere potest dupliciter ; uno modo secundùm ipsos habitus sapientiae & gratiae augmentatos , & sic christus in eis non proficiebat . alio modo secundùm effectus , in quantum aliquis sapientora & virtuosiora opera facit , & sic christus proficiebat sapientia & gratiâ , sicut & atate , quia secundùm processum aetatis perfectiora opera faciebat , — et in his quae sunt ad deum , et in his quae sunt ad homines . one may increase in wisdome and grace two waies , one way according to the habits of them increased , and so christ increased not ; another way , according to the effects ; when any doth more wise and virtuous workes ; and so christ increased in wisedome and grace , as he did in age , because according to the processe of his age , he did more perfect workes , and that both in things belonging to god , and men also . section 28 and thus are the schoolmen understood by the refuter himself , in his producing their testimonies , as appeares by the expresse words [ habitual grace p. 260. lin . penult . and holiness , and the image of god in him ] p. 261. lin . 13. and so 't is most cleare , their consent belongs not , even in his own opinion , to the matter i had , and have in hand , no way denying but asserting a capacity of degrees among the acts of christs love of god , and the expressions of it . section 29 secondly , he will heare the doctors objection , and consider of what weight it is . objection ? against what ? against the fulness of habitual grace ▪ in christ ? sure never any was by me urged againstit . and he cannot now think there was . the degrees of intenseness observable in the several acts of christs love , his praying more ardently at one time then another , was all that i concluded from that text , luke 22. 44. and that is nothing to his habituall love . section 30 but even to this he is pleased to frame answers ( though i hope his doctrine of the fulnesse of christs habitual grace be no way concern'd in it ) and to these i shall briefly attend him , as my last stage in this no very long voyage . section 31 and 1. saith he , the vulgar translation renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prolixius ; and if this version bee good , then there is no place for the doctors objection . but though i seek no advantage by that vulgar reading , yet thinking it a duty of reverence to that version , to take leave civilly , whensoever i depart from it ( wherein i shall have the suffrage of protestants as learned in both the languages * hebrew and * greek , as any ) and that i may to the utmost observe the refuters steps , i shall not utterly reject it . section 32 't is certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth primarily signifie extension , and that properly belongs to length , and so the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a greater degree of that length . and if it bee granted , that it so signifie here , there will yet be place equally for my conclusion . section 33 for in every act of prayer , be it but the shortest ejaculation , sent out by christ , i suppose ( and my refuter must not doubt of it ) there was some degree of ardency or intension ; and then sure according to the multiplying of those acts , lengthening that prayer , there must still in christ ( i say not in every one of us ) be a proportionable multiplication of those degrees , and so parallel to a greater length ; a greater intension . section 34 this is cleare , and i need not adde ( what else i might ) that the very multiplication of more acts of any virtue , supposing it equally sincere in the habit ( and such is the length of prayer , when it is in christ ) is more valuable in the sight of god ( and that argues it more excellent ) than the smaller number of those acts would be , and proportionably more abundantly rewarded by him , who rewardeth every man not onely according to the sincerity of his heart , but also secundùm opera , according to the multiplied acts or workes , the more abundant labour proceeding from this sincerity . and so that will suffice for his first answer . section 35 but then 2. saith he , suppose we stick unto our own translation , yet the place may fairly be so interpreted , as that it may no wayes advantage the purpose of the doctor . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more earnestly , may be considered in reference unto either the object unto whom he prayed , god ; or the matter , against which he prayed , the evils with which he conflicted in his agony . 1. then , saith he , he did not in his agony pray more earnestly then at other times , if we consider his prayer in reference unto the object , unto whom it was , god. the religion , and inward worship of his prayer , was for degrees alwayes alike equal . his trust and dependance upon god , love of zeal and devotion towards god , from which all his prayers slowed , were not at one time more intense then at another . but now 2. he prayed more earnestly in his agony then at other times , in regard of the matter , against which he prayed , the evils which he encountred with , which if they were not greater , then those that he deprecated in the former prayer , v. 42. yet at least they made a greater impression upon his humane nature ; for they put him into a bloody sweat . being in an agony , he prayed more earnestly , and his sweat was as it were great drops of blood , falling down to the ground . section 36 these are the words of his second answer , and they are in the second part , the very distinct confession of all that i pretend in this matter ( and therefore i need not make any reflections on the first part of them ) for whatsoever , or how great soever the occasion of the increase of his intension was ( which i am willing to beleeve proportionable to the degree of the intension , a very weighty occasion that thus inflamed his ardency ) yet still , 't is confest , that on this occasion , he now prayed more earnestly then at other times , that which now approached made a greater impression on his humane nature ; which what is it but a proof of the point by me asserted , that christ himself was more ardent in one act of prayer ( this in his agonie ) then in another . section 37 as for the greatnesse of the occasion , so confest●ly great as to cast him into that prodigious sweat , falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were drops of blood , that may testifie , but it cannot prejudge the ardency , which was occasioned thereby . section 38 t was not in christ ( he will easily suppose with me ) as it is oft discernable in many of us , that those which have really no sincerity of love or zeal to god , can yet like the mariners in the tempest , by some pressing fear or danger be awaked to but formal , and , be they never so loud , but hypocritically zealous prayers . section 39 the ardency in christ was sincere ardency , accompanied with acts of love and trust of the same temper ; and the heightning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was an addition of degrees to that act of ardency , and so of prayer , and proportionably of love and trust in god , above either what there was , or what there was , occasion for , at other times . section 40 of this i shall hope it is possible to finde some instances among men ( of whose graces it can be no blasphemie to affirm , that they are capable of degrees ) suppose we a sincerely pious man , a true lover of god , and no despiser of his poor persecuted church , and suppose we , as it is very supposeable , that at some time the seas roar , the tempest be at its hight , and the waves boat violently upon this frailbrittle vessel , may it not ▪ be a season for that pious mans ardency to receive some growth ? for his zeal to be emulous of those , waves , and poure it self out more profusely at such , then at a calmer season ? i hope there be some at this time among us , in whom this point is really exemplified , if it be not , it is an effect of want , not fulness of love . but i need not thus to inlarge ; it is not by this refuter denied of the person of christ , and that is my intyre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference either to mr. c. or to him , the utmost that i undertook to demonstrate then , or to justifie now . section 41 and so . i shut up this hasty paper , hoping that he which invited , and promised it a welcome , in case it were given him in a fair and scholastical way , having nothing to accuse in it , as to the first epithet , will abate somewhat in reference to the second , and allow it a friendly , though being unqualified , it pretend not to a more hospitable reception . the end . ἐυσχημόνως καὶ κατὰ τάξιν ▪ or , the grounds of uniformity from 1 cor. 14. 40. vindicated from mr jeanes's exceptions to one passage in the view of the directory . by h. hammond d. d. london , printed by j. g. for richard royston , at the angel in ivy. lane , m.dc.lvii . 1 cor. 14. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . decently , and according to appointment . section 1 since the publishing that answer to mr j. concerning the degrees of ardency in christ's prayer , i am advertised of another passage in that volume , in which i am concern'd , relating to some words of mine in the view of the directory pag. 19. on the head of vniformity in gods service , and particularly respecting my rendring of the apostle 1 cor. 14. 40. let all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . section 2 these indeed i thus rendred [ decently , and according to order , or appointment ] and affirmed the importance of that place to be , that all be done in the church according to custome , and appointment , rendring this reason of the former , because it was implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently ( custome being the onely rule of decency &c. ) and of the latter , because the words do literally import this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. according to order or appointment . section 3 to the former of these he makes his first exception , thus , [ he dares not affirm that this is the immediate sense of the place , but onely that it is implied ; it cannot be denied but that decency doth imply such customes , the omission of which necessarily infer indecency , but that the omission of such ceremonies as ours , doth infer undecency , the doctor & all his party can never make good ; what undecency can the doctor prove to be in the administration of baptisme without the cross , as also in publick prayers and preaching without a surplice ? but of this see farther in ames in the places but now quoted ; the doctor may perhaps look upon him as an inconsiderable adversary . but we shall think his arguments considerable , until the doctor , or some other of his party give a satisfactory answer unto them . in the mean while let us examine the proof that the doctor brings for this sense : and it is , because custome is the onely rule of decency . this prop●sition , though very strange ▪ is prooflesse ; and therefore we might as well reject it , as the doctor dictates it . but i shall add a confutation of it from these following arguments . 1. if custome be the onely rule of decency , then nothing else can be a rule thereof besides custome ; but this is false , for the light and law of nature , is also a rule thereof , and that infallible . 2. nothing can be undecent , that is agreeable unto the onely rule of dicency . but divers things are undicent , which yet can plead custome : and this is so evident , as that . i will not so much undervalue the doctors judgment as to endeavour any proofs thereof . it is impossible that the onely rule of decency should be undecent : but yet it is very possible that many customes should be undecent , and therefore i shall conclude that custome is not the onely rule of decency . 3. lastly , unto custome , as you may see in both aristotle and aquinas , the frequent usage of a thing is required . but now there may be decency or handsomeness in the first usage of a thing ; and of this decency custome is not the rule , and therefore it is not the onely rule of decency . section 4 the first thing here charged on me is timidity , that i dare not say , what i said not , and this attended with a concession ( in a limited sense ) of the truth of what i did say ; the second , is the impertinence , or unsufficiency of that , in that limited sense , to prove what he conceives i would have from it , viz. that the omission of our ceremonies doth infer indecency ; and the proof of this charge twofold , 1. by way of question , founded in two instances , the crosse in baptisme , and the surplice in publick prayer and preaching ; 2. by reference to ames , and resolving to think his arguments considerable , till a satisfactory answer be given them . and his third charge is , my using an unsufficient proof to prove my interpretation , viz. this because custome is the onely rule of decency ] which he confutes by three argument . section 5 these three charges i shall now very briefly examine , and if i mistake not , clearly evacuate . the first by assuring him , 1. that i did dare to say , and indeed said ( as i then thought , perspicucusly ) the full of what i meant , but that it was no way incumbent on me , to say either what i did not mean , or what mr j. or any other should be justly able to charge of want of truth in the least degree . and 2. if what i said cannot , as he confesses , be denied , to have truth in it in one sense , i demand why must it be a not daring ( which is wont to signifie timidity , or cowardice ) that i affirmed it not in another sense , wherein be doth not consent to it ? section 6 to make short , and prevent all possibility of his , or any mans farther mistaking my words , i shall hasten to tell him the full of my meaning in that passage , that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently ] implies [ according to custome ] viz. that in such things as these , of which then i spake , gestures , habites and the like circumstances of gods publick service , wherein the apostle prescribes care of decency , 't is necessary to observe the customes of the place wherein we live : this i then thought sufficiently explicated by exemplifying in mens wearing long hair , which the apostle proved indecent by its being against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a custome of some continuance in that place ( which yet in women there , and in men in other places , where that custome prevail'd not , had nothing indecent in it . ) section 7 but this exemplification of my meaning he thought fit to conceal from the reader , and supply that vacuity onely with an &c. yet reciting at length , to a word , what was immediately before , and after it . his design in so doing i judge not , but shall endeavour to undeceive the reader for the future , by farther inlarging on it . section 8 all people , i think , in the world have some outward significations , and expressions of reverence , but all have not the same , but according to topical customes some different , some contrary to others . we of this , and all our neighbour nations express reverence by uncovering the head , the turkes do the contrary . again among christians , 't is customary for men so to express their reverence , but for women , saith the apostle , it is not , but the contrary ; and so still it is among us . nay it was once among some hethens ( that worshipt mercury ) in act of the highest reverence , even of adoration , to throw stones at their god , among others to cut themselves with lances , when they were a praying to him . and it can be no news to mr j. that these customes were not observed by other countreys ; the jews that threw stones at christ , and the damoniack that cut himself with them , were neither of them interpretable to worship him . section 9 this therefore was no dark , but visible foundation of what i said ; in affigning any rite or ceremony for the service of god , decency , saith the apostle , was to be observed , the onely rule to judge of that , is , say i , to consider the customes of that particular place , of which we consult . where bowing the knee , or kneeling on the ground , is customarily used as a token of reverence , where putting off or keeping off the hat , there the choice of ceremonies must be made with respect to those particular customes ; here 't is evident that i mean not the frequent usage of that ceremony , in opposition to a first usage of it , as mr j. is willing to mistake me , and sound one of his arguments on that mistake , but the standing custome of the place , by which , as by an argument or evidence , such a ceremony is demonstrated to be a reverential respect , and so ( for the service of god to whom all reverence is due ) decent in that place , though in nature , or in the estimation of all other men , it be not so . section 10 certainly this is so evident in it self , and so undeniably the importance of my words , that there can be no need farther to inlarge on it , much lesse to examine the weight , or meaning of his concession , that it cannot be denyed but that decency doth imply such customes , the omission of which necessarily infers indecency . ] section 11 this saying of his some readers may look on with reverence , as not readily comprehending the importance of it , others may chance to despise it under the appearance of a tautologie . but upon pondering , it will appeare that the author had a meaning in it , which he designed should bring in some advantage to his cause , and without which he was not likely to advance far , or succeed in it . section 12 some customes we know there are , which are so highly decent , as that the omission of them necessarily infers indecency ; but what are they ? why , such as the law of ( at least lapst ) nature prescribes , covering of nakednesse , and the like ; of which t is evident among all that have not learnt of carneades industriously to rase out all natural measures of honest and dishonest , that the omission of them inferres indecency , yea and necessarily inferres it , this sort of decency being natural to all men , that ever were , or shall be in the world , born and educated in what nation , or inured to what customes soever , and this the very first houre after our first parents fall , before any custome had been contracted which might recommend it to them . section 13 and as of these his rule is true , that the omission of these necessarily inferres undecency , so it is in a manner proper to these , and belongs not to any other sort of things , whose decency flowes but from some positive command though it be of god , or custome or command of men . to such things whose decency flowes from any command either of god or man , this rule cannot be fully applied , for that command might have been not given , or there might be a space before it was given , or a people to whom it was not given , and then in any of those cases , the omission would not be indecent to whom the law was not given ; and so it doth not necessarily and absolutely , but onely dependently on that law , and conditionally , inferre indecency ; so in like manner the rule holds not in those things , whose decency is introduced onely by custome , for that , as mr. i. truely saith , arising from frequency of actions , it must again be granted , that there was a time when that which now is custome , was new , and so not custome , and again there are , or may be nations , with whom that custome ( whatsoever can be inflanced in ) hath not prevailed , which prejudges still the necessity spoken of , that such omission should inferre indecency . section 14 and so we see the summe of mr i. his liberal concession , viz : that decency implies naturall decency , or such customes , which are naturally decent , and so the omission of them naturally indecent ; and if the dr. or his party do not prove , or make good , that the administration of baptisme without the crosse , is against the law of nature , that the preaching without the surplice beares analogy to the disclosing of nakednesse , he is utterly refuted by mr i. in his interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or notion of decency . section 15 that this is indeed his meaning ( though somewhat darkned in that his expression ) will appear but consequent to the two things , which he hath premised in this matter , from amesius his notion of decency , p. 64. in marg : 1. that decency requires not that any sacred things be instituted de novo , but onely that those things which are instituted by god , be used in that manner which is agreeable to the dignity of them , 2. that as order so decency belongs to civil offices , as well as sacred things , in which indecorum est vitium oppositum debito illi modo , qui requiritur ad eorum justum finem et usum consequendum , indecency is a vice opposed to that due manner , which is required to the obtaining the just end and use of those things . now if in the former of these , the mode , he speakes of , as agreeable to the dignity of those things which are instituted , be it self supposed by him to be instituted by men , then must he acknowledge humane power of instituting ceremonies , which being so contrary to his design , i must resolve not to be intended by him ; but rather that as the sacred things are instituted by god , so the mode , which is consentaneous to their dignity is instituted by god also , and that nothing is decent in sacris , which is not so instituted . and so likewise on the second head , that of civil offices . for that indecency , which is a vice or sin , must be contrary to some law of gods , and so also that which is opposed to the due manner which is required , and so is necessary either necessitate medii , or praecepts also , to obteining a just end , this sure is more than the omission of an indifferent custome , which may or may not be continued without any offence against nature , even the omission of strict universal duty , either natural decency , or somewhat that beares proportion with it . section 16 now this being thus far explained , it is time to close with mr i. and mind him , what he cannot but know , that the decency which i said implied custome , is certeinly another thing from natural decency , and hath place onely in those things , the omitting of which doth not necessarily inferre indecency . that omission which necessarily inferres indecency , inferres it in all that e-ever did , or shall omit it ; we know in logick , that no proposition is necessary , which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true in the whole species , of all , and every one , and i leave it to his judgement , whether he think the dr. and his party ( i. e. praelatists , i suppose , ) do conceive , that adam ( whether in , or out of paradise ) noah in , or out of the arke , &c. were obliged to pray in surplices , under pain of indecency ? and so ( in his other instance ) that john baptist , that christ , or ( because the text saith that he baptized not but his disciples ) that those disciples , even before the death of christ , might not baptize any without the sign of the crosse , but under the same penalty ? section 17 nay ti 's allready past question , that mr i. in his first argument against my dictate ( as he calls it ) saith , that the light and law of nature is also a rule of decency , and so not onely custome : and if so , then custome is a rule of decency also , and not onely the law and light of nature , and where custome , and not the light of nature is the rule , there the omission of that doth not necessarily inferre indecency . and of such decency alone it is evident that i spake , on the head of vniformity , ( and could not speake sense , if i spake , either of any other , or of the general notion of decency , which is competible to any other ) and from thence it followes demonstratively , that of that decency of which i spake , ( though not of that , of which it is certain i spake not ) still custome is the onely rule of decency . this therefore i hope may serve in answer to his first charge , that of my timidity , that i dared not say , what i said not ; together with a view of his concession of the truth of what i did say , and the wary limitation of that concession . section 18 secondly then to his second charge , the unsufficiency of that limited truth ( which is the utmost he will yield my proposition ) to prove what i would have from it ] it will soon appear of how little force it is , when 1. my meaning was quite another thing from what he affixt to my words , or yielded me in his limited concession , as hath already been largely manifested ; and 2. my conclusion is regularly consequent to that which was alone my meaning . this latter the addition of a few words will clear also . section 19 my conclusion designed in that section , was the justifying of vnformity of ceremonies in the service of god , and one of the grounds to support that , the decency of those ceremonies , wherein all should joyn , and that decency ruled , and judged of by the custome of the place , in which such or such a ceremony was an usual indication , and expression of that reverence , which being due from all inferiours to their superious , is much more due from all christians to god. section 20 in these it is certain , custome is the rule and the onely rule of decency ; neither nature nor gods law obliges all man-kind to this , or that expression of reverence . several nations have their several manners of doing it ; onely nature tells us , that the most reverened manner of treating is best becoming god , and that it cannot be decent , to treat god in that manner as we would not do any superior beside , and gods own expostulation about the offering polluted bread upon his altar , and of sacrificing the lame & the sick , mal. 1. 8. is a confirmation of that , offer it now , saith god , unto thy governour , will he be pleased with thee ? section 21 apply this to a particular case , to a nation , where 't is customary to address to kings , kneeling , and there the analogie will hold exactly , ( but not where that is not custome . ) among such i may say , did ever any man that had his limbs and health , offer a petition to his prince in the gesture of sitting , or lying along upon a table ? and if he did not , then i must , i suppose , regularly conclude from custome , the one rule of decency in such matters , that according to gods arguing it cannot be decently done in his service , which is the tendring our petitions or requests to that infinite majesty . and so proportionably in other things . section 22 this i did not there apply to the cross in baptisme , and the ministers using of the surplice , as being not pertinent to that place . another head was set apart for those , and proceeded to § . 28. the cross expresly named , and the surplice implied under the title of other ceremonies , of which it may there be seen , what my conclusion was , not what is here deem'd incumbent on me to prove , that the omission of them infers indecency , but that standing on those grounds , whereon they are known stand , conscience duly instructed cannot think it necessary or tending to edification to cast them causlesly out of this church , or the whole liturgie for their sakes . ] section 23 and yet if mr j. shall now desire to know what the grounds of those two ecclesiastical rites are , which alone he is pleased to name , on perswasion , i suppose , that they were as fit , if not fitter then any others , for the disproving my position , of [ custom being the onely rule of decency ] i shal now render him a brief account of them , such as may in some degree confirm the truth of it . section 24 and first for the crosse in baptisme . 1. 't is known to all that our christian course is a spiritual warfare under christ our great general ; now it is , and alwayes hath been customary over the world , that in a militia there should be some banner , or insigne , to which every one should resort and fight under it . this hath custome made decent among all , and supposing that custome , the omission of it in an army is indecent , yet not so , as things dishonest , or breaches of the law of nature , are indecent . section 25 and the crosse on which christ was crucified , the embleme also of that state that every christian enters into , a constant couragious patience for all afflictions was by the primitive christians thus used , as their a symbol or insigne , and every man that is inrolled in the christian militia , is by him that inrols him , signed with it ; and this practice being thus founded , and received in the church , saint augustines words are worth remembring , and cannot be denied to have truth in them , b signum crucis nisi adhibeatur , sive frontibus credentium , sive ipsi aquae quâ regeneramur &c. nihil ritè perficitur , unless the sign of the cross be used either to the foreheads of the believers ( who are baptized ) or to the water it self by which we are regenerate , it is not duly performed , i. e. with such ceremonies , as by custome of the church the rule of decency , belong to it ; and , crucis signo in fronte hodie tanquam in poste signandus es , omnesque christiani signantur ( de catechiz . rud . c. 20. tom . 4. pag. 915. ) thou must be signed now in the forehead with the sign of the cross , as the israelites on their door-posts , and so must all christians . in the forehead head particularly c in fronte figat ubi sedes pudoris ) because the seat of shame is there , which we render in token that the baptized shall rot be ashamed — . section 26 secondly , the usage of this ceremony of signing with the cross , was we also know , frequent in the church ( while the gifts of healing continued ) in d curing diseases , and casting out devils , so that athanasius frequently affirmes of it , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the sign of the cross all magick and witchcraft is brought to nought , all the idol temples laid waste and empty . section 27 and then baptisme being the exorcising of devils ( the ancient catechists we know were called exorcists ) the rescuing a person from the power of satan into gods sonship and family , what can be more proper , or agreeable , or exactly symbolical , then the use of this in baptisme , according to that of tertullian , de resurr . carn . caro signature ut anima muniatur , the flesh or body is signed , that the soul may be defended or fortified . section 28 and if instead of the f frequent use of it among the ancients , even g before the cumbersome weight of ce emonies came in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the author of the quest . and resp . ascribed to justin martyr , qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 364. in time of prayer we sign those that have any need of it , those that are any way ill affected ) we in this our church retein it , onely in our solemne entrance into christs camp , in token that we mean valiantly to fight under his banners , and in confidence that he that thus signed to constantine victory from heaven ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this overcome ) will thus give grace , and seal to us victory over our ghostly enemies . what question can there ever be of the perfect decency of this usage among us ? section 29 and then for the surplice : it is no news i hope for several sorts of men to have solemn garments for solemn actions , which they do not use at other times . the judges upon the bench , or the lords at their coming to parliament , are a sufficient evidence of this , who weare not those robes in common occasions which there they do , as betokening their quality and the imployments they are about . and then what is thus customarie in civil matters ( viz : to difference persons and imployments , yea and dayes by distinction of garments ) and is allowed to be decent therein , this by analogie undeniable , is as fitly and decently from thence derived to solemne sacred actions also , such are the publick offices of the priest ; and the commands of our superiors being added to this decency of the matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is , i am sure , more than undecent for inferiors to be obstinate , and deny obedience to them . in the choice of the garment there hath been also , as neare as may be , a resemblance observed of those garments , which in scripture are mentioned for the like solemnities , long , shining , i. e. white robes , or garments ; and if the constant usage of other churches beside this of ours , eastern as well as western , for so many centuries together , be considered , it will be competently able to establish an ecclesiastical cust me also , which , in things of this nature , were external ornaments , and formalities , is a more rational ground , and rule or measure of decency , then any mr j. ( or amesius to boote ) will readily be able to produce for the rejecting of them , or breaking , and casting away those bands , which tyed no harder a yoke than this upon their shoulders . section 30 in this case i believe ( though not in the garments themselves ) there is place for that decency , the omission of which necessarily inferres indecency , and for such order the breaking of which must soon end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which mr i. saith , st. paul opposes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) viz : down right confusion . section 31 having sa'd thus much ex abundanti , above what was incumbert on me , i shall flatter my self , that i may now spare any larger paines , in survey of amesius's arguments , which mr j. is resolved to think considerable , and to speake very magnificently of them , as proving that the text is 1 cor. xiv . 40. rightly understood doth not onely not authorize any humane institution of ceremonies , but on the contrary plainly condemnes them , and this , saith he , was so well managed by him , that he hath quite beaten out of the field bishop morton and his second , dr j. burges : section 32 here is triumph indeed . and i suppose the reader already discernes , what are the grounds of it , viz. that amesius acknowledges nothing decent , but that , the omission of which necessarily inferres indecency , i. e. as hath been shewed , nothing but natural decency , the omission of which is a vice contrary to that , by consequence , that there is no such thing , as an indifferent gesture or garment , which either civil , or ecclesiastical custome , or obedience to our lawfull superiors may render decent ; that whatsoever some eternal law of nature commands not , the doing of that , if it be but wearing such a garment , which the canons of any church prescribe , nay , by parity of reason , a cloake or a buttond doublet , is absolutely unlawfull by force of 1 cor. xiv . 40. section 33 this being the bottome of those arguments of amesius , i may safely tell mr j. that they could no otherwise beat either bishop morton , or dr j. burgesse out of the field , than that they thought them utterly unworthy their making replies to ; he that thinkes there is nothing indifferent , nothing lawfull , the omission of which is not sin , doth certainly use other dictonaries than we do ; discernes no difference betwixt lawfull , and necessary , and as the assertors of fatall production of all things will not allow a cause to be sufficient to produce any effect which it doth not produce , and so produce , that it cannot not produce it , which is to tell me that i sit , and walke at the very time , when i stand still , it being certain , that i am equally able to do both those , when yet i really do the third onely , so he will not allow any thing morally possible , which is not morally necessary , which is certainly the giving new lawes to words ( making the word [ lawfull or possible ] which was wont to be interpreted that which may or may not be done , to signifie onely that which must be done , and may not be emitted ) and not new reasons to confirme old paradexes . section 34 this argument of amesius against things indifferent , that learned bishop was well acquainted with , by his familiar conferences with mr. lapthorne a vehement disputer against ceremonies , and whom the bishop thought fitter to refute by trifling instances , of unbuttoning , and buttoning his cass●ck ; than by more serious attempts of conviction , i.e. in plain termes to despise and smile at , than to dread ; and if mr j. have really read mr hooker , whom he somwhere intitles our patrone of ceremonies , he may in him remember a discourse of lawes , which will supersede all necessity , or benefit of my farther inlarging on it . section 35 meane while , to the reproch of my great stupidity , i willingly acknowledge , that it cannot enter into my understanding , what sense that text is capable of , which with the best ( possible ) managery can be taught plainly to condemne all institution of ceremonies in the church , i. e. by what prosyllogismes , or supplies or advantages of art this enthymeme shall be rendred concludent . the apostle commands that all things be done decently and in order . ergo , he condemnes all institution of ceremonies for gods worship . he that can maintain this consequence not onely to be true , but ( as mr j. affirmes of him ) plain and evident , will be a formidable adversarie indeed , much better deserving that title , than one whom he knowes not , and therefore honours with it . section 36 his third and last impression now remaines , wherein he undertakes to prove by 3. arguments that custome is not the onely rule of decency ; and his first argument is , because the light and law of nature is also a rule of decency . to this i answer , that in those things , whereof alone he knowes i there speak , in the § . concerning vniformity , i.e. in things indifferent , gestures and other ceremonies in gods service , the law of nature is no rule at all , and , i suppose , he cannot think ; i am sure , he pretends not to prove , or so much as affirme , it is , and therefore though not simply in all sorts of things , of which i spake not , nor can by any rules of discourse be supposed to have spoken , yet as to the matters then before me , wherein ecclesiastick conformity consisted , custome and onely custome was the rule of decency . section 37 his second argument is wholly deceitfull , and must be discovered to be so by reducing it to rules of art . 't is by him variously formed into two several syllogismes . the first is this . nothing can be undecent , which is agreeable to the onely rule of decency . but divers things are undecent , which yet can plead custome . the conclusion now must be , therefore custome is not the onely rule of decency . section 38 but this is no regular syllogisme , 't is in no mood or figure , nor readily reducible to any , and therefore t was his onely way to presume it evident , and never to endeavour any proof thereof . section 39 but he hath thought fit to vary this syllogisme , and give it in other termes , and then one might hope it would be exactly form'd . 't is thus , it is impossible that the onely rule of decency should be undecent . but yet it is very possible that many customes should be indecent . therefore he shall conclude that custome is not the onely rule of decency . section 40 but this is no syllogisme neither , being far removed from the measure that logicians exact , and such as by which i will prove any thing true , that is the most distant from it . for example , it is a granted truth , that law is the onely rule of justice , yet this i shall disprove by a syllogisme exactly formed by mr j. his model , thus , it is impossible that the onely rule of justice should be unjust . but yet it is very possible that many laws should be unjust . therefore i shall conclude that law is not the onely rule of justice . section 41 to discover this deceit then , the syllogisme which is now no syllogisme must be somewhat better form'd , according to the rules of logick , and reduced , as near as it can , into a true syllogisme . thus , whatsoever is it self undecent , cannot be the onely rule of decency . but custome is it self undecent . therefore custome cannot be the onely rule of decency . here before it can be defin'd whether this be a regular syllogism , or no , it must be demanded , quanta est minor , is the assumption vniversal or particular ? if it be particular , then either the conclusion must be particular also , or else t is a false syllogism . and if the conclusion be particular , then it infers no more then that some undecent custome cannot be the only rule of decency , which is willingly granted by me , who do not at all affirm it of undecent customes ; but if the minor be vniversal , then 't is a false proposition , for certainly all customes are not indecent . the short is , nature may be the rule of one sort of decency , & custom the only rule of another ; yet if the custom be in it self indecent , then of such indecent custom it is not pretended , that it is either onely , or at all the rule of decency . and so still my proposition may stand good , which as it belonged not to natural decency , so much less to what is by nature , or in it self undecent , never imagining it reasonable , that what gestures were against those laws of nature , or scripture , or any other law of decency , or rather of natural comliness and honesty , should by pretence of any custome whatever , be introduced into gods worship ; 't is sufficient that some customes may be decent , or in themselves not indecent , and that all decency in the service of god , is to be regulated and judged of by conformity with them : for i said not that all customes were the rule of decency , but that some were , and that there was no other rule , but custome . this , i hope , hath discovered the invalidity of his second argument . section 42 his last argument [ because there is dicency in the first usage of some things ] falls upon that mistake of my words , which i discoursed of , and cleared at the beginning , for i never said , that a thing must be customary , before it is decent in any kind ; ( knowing unquestionably that there is a natural decency ) but that the decency of any ceremony in gods service , wherein god and nature have prescribed nothing particularly , must be regulated according to those measures , which the customes of any place do allow to be reverential among them ; or , in yet plainer words , the civil customes of any nation , by which this or that sort of gesture is rendred a token of reverence , are the onely rule , by which the decency of indifferent gestures , &c. is to be judged of , in order to god's service . and so much for the last argument also , and consequently for the first part of his exception , that against my interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently . section 43 but there is yet a second charge behind against my rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to appointment ] which he hath managed in these words . section 44 as for the other part of the words , let all things be done in order , ames in the place forementioned sheweth that order requireth not such ceremonies as ours , and he giveth this reason , because order requireth not the institution of any new thing but onely the right placing and disposing of things which are formerly instituted : and this he makes good from the notation of the word , from the definitions of order , which are given by philosophers and divines &c. from the context of the chapter , and from the usage of the word elsewhere . but the doctor , that the words may give some countenance unto our ceremonies , adventureth upon a new interpretation of them . the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he , ) literally import according unto appointment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to appoint , as mat. 28. 16. act. 22. 10. and 28. 23. and we may here upon argue à conjugatis , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be sometimes rendred appointment . but because it may sometimes be rendred appointment , will it therefore follow that it must be so rendred in this place ? we may say as will as the dr. that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally import according unto order , as order is taken strictly for the right placing or ranking of things one before , another after , and this we have confessed even by dr john. burgesse in his rejoynder unto ames p. 78. a book published by the special command of the late king. moreover this sense is favoured by the coherence , for . v. 31. we have a particular instance of order in this acception of the word , ye may all prophesie one by one &c. and not all or many speake at once . 2. we have the opposite of order taken in this sense . 1. v. 33. confusion . let all things be done in order , then is as much as , let all things be done without confusion . and i hope confusion may be avoided in the worship of god without such ceremonies as ours . but we will for once suppose , though not grant , that the clear importance of the words , is , that all be done in the church according to custome and appointment . yet the dr hath a hard taske to performe , before he can come nigh his conclusion , that the words of paul are a proofe of the more than lawfulnesse of prescription of such ceremonies as ours in a church : for he must prove that custome and order here are taken in such a latitude , as that they include not onely the customes and appointments of the apostolical churches ▪ but also of all the churches of god in succeeding ages : and the performance of this he will find not to be so easie , as he may imagine . i am sensible that i have by this discourse provoked a very learned and formidable adversary , but it is onely love of the truth hath ingaged me in so unequal an incounter , and therefore i hope the dr will pardon and excuse my boldnesse . if he can by dint of argument prove the truth to be on his side , i shall not be sorry or ashamed to be overcome by him . section 45 to this my answer will be very briefe , 1. by giving the reason of my rendring , 2. by evidencing , that if the vulgar were acknowledged the righter rendring , yet my conclusion would very regularly , follow thence , and that therefore i have no need to contend with any gainsayer , about my rendring . section 46 for the first , it is manifest to any that knowes but the elements of greeke , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and properly signifies [ according to ordination or appointment ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies [ according to ] not [ in ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ an ordinance or constitution ] millions of times in authors , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly , or in order ] lying more consonant with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no reason can be rendred , why if that had been the designed meaning , that word should not have been used there . section 47 that it may so signifie mr j. acknowledges , and so i have obtained all i seek in my first proposal , which was not , that it must necessarily thus signifie , but that this being the literal regular rendring of it , i had sufficient reason to render it thus . section 48 i proceed then to the second thing , that if what he pretends to be possible also , were indeed the onely possible , or ( by way of supposition , but not concession ) if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] did really import no more than [ in order ] as that is opposed to disorder or confusion , yet i say , it will soon appear , that the apostles commanding such order or orderlynesse , and forbidding all confusion in ecclesiastical affaires , must by consequence be interpreted to command the instituting and observing uniformity of ceremonies in a church . this i thus deduce . section 49 first there is no possibility of worshipping god externally and publickly , without use of some ceremonies or circumstances of time , place , and gesture , &c. secondly there is no possibility of order in a multitude , without uniformity in the same circumstances , thirdly , there is as little possibility of vniformity among many , without either agreement one with another , or direction of some superior to them all , what shall by all be uniformely performed . fourthly the agreement one with another , if it be onely voluntarie , and such , as by which none are obliged , no way secures the end ; but if it be such an agreement , that every single person is obliged to observe , then still is that a law of that body , as of a councel , &c. and as truely so , as the constitution of a single praelate can be thought to be . and so the conclusion regularly followes , that to the preserving but of order , or orderlynesse in a church , it is necessary , there be appointment , what shall by all be uniformely performed ; confusion unavoidably coming in , where no certain rules are prescribed for vniformity . section 50 what can be denyed in this processe , i fore see not , yet when ti 's granted , one reserve mr j. hath still left him . for saith he , if it were granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies appointment or ordination , yet still it will be incumbent on the dr. to prove , that this extends not onely to the customes and appointments of the apostolike churches , but also to the churches of succeeding ages . and my answer to this will conclude this whole debate . section 51 first then i acknowledge , that , it is not here necessarily ordained by the apostle , that all the churches of god in succeeding ages should institute ceremonies in worship , for , provided those ceremonies were once instituted , all that this text inforces , is uniforme obedience to them . section 52 but then secondly , when for many circumstances of gods worship , there is no order particularly taken by christ and his apostles , as in what gesture publick supplication shall be addrest , in what , lauds and hymnes , and confession of the faith , &c. and yet the rule is given by them , that all shall be done according to appointment , and moreover in other places that obedience be paid to those superiors which watch over our souls ; and when those rules are not given onely to the persons that then lived in the church of corinth , &c. but to all that should ever live in that , and all other churches , it cannot then be deemed , either that there were no superiors designed to succeed christ , and his apostles in the ordering of his church , or that they should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set in order the things that were wanting , such as the apostles had left undisposed of , or that inferiors should not be bound to obey them uniformely when they thus gave orders to them . section 53 when we are commanded to obey our parents , civil as well as natural , by a law given by god to moses , or by christ to his disciples , can it be strange , that we that lived not in either of those ages , should thereby be obliged , when god in his providence hath given us fathers of both kinds ( as well as them ) regularly presiding over us , and making use of that liberty that is presumed in all parents , viz : to give commands , and expect obedience from their children ? certainly it cannot , and as little can it be doubted , either whether our ecclesiastical parents have power to institute in things omitted , and thereby remitted to their care by the apostles , or whether we their obedient children , that are commanded to act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment , should from time to time be disobliged , and free to disobey them in whatsoever they appoint us . section 54 t is granted him , if he please , that what christ , and his apostles have already prescribed , should not be repealed by those that thus succeed them ; should they rashly assume that power , they would not in so doing act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether regularly or according to appointment ; but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which they have made no rules , but left order to titus , &c. ( i.e. by parity of reason , to the bishops in every isl●nd ) to make them , here what power is left them , may certainly with perfect safety be exercised by them , and that necessarily inferres our obligation to yield obedience to their exercises of them . section 55 this is all the observance mr j. seemes to expect of me at this time , unlesse his intimation to all admirers of mr. hooker , that they should vindicate their great patrone of ceremonies , may passe for an admonition to me , who acknowledge my self a thankfull adorer of gods graces in that godly learned man , and so exact a few lines more above the regular account . section 56 this will detain me no longer than whilest i mind the reader that in a discourse of the ben●fits which we receive from christ in the sacrament , and otherwise , mr hooker undertakes to set down how christ in his human nature is communicated to us , and so present with us ; to this end 3. things he shewes at large , 1. that as nothing created can be unlimited , or receive any such accident from any as may really make it infinite , so neither the soul nor body of christ , nor christ as man , nor according to his humane nature , can possibly be every where present , no nor the substance of the body of christ , which neither hath nor can have any presence but onely local . 2. that this cannot be rendred possible either by the grace of union with deity , nor by any other possible means , as he at large excellently deduceth it , pag. 300 , 301 , 302. 3. that it may peradventure be well enough granted in some sense , and after a sort , that christ is every where present , as man , viz. 1. in respect of the conjunction of the humane nature with the deity , which conjunction is extended as far as the deity , the actual position being restrain'd and tied to a certain place , and 2. by cooperation with deity , and that in all things . section 57 now on this third head , ( without reflecting on the two former , which assure us of the authors meaning in it ) two passages mr j. takes hold of , which , if he know any thing in either philosophy or scholastical divinity , are both guilty of a gross mistake , and cannot be sufficiently wondred at by him , that they should fall from so learned a pen. section 58 but i suppose there is no great skill in either of those learned faculties , required , to distinguish betwixt that which truly and properly is , and that which may in some sense , and after a sort , and in two respects onely ( neither of which belong to the propriety of being ) be well enough granted , and that with a [ peradventure ] also , to have influence on all these . section 59 and what severity is this , to require of every learned man , that hath most largely refuted an adversary , to be so averse from all thoughts of peace and reconcilation with him , that he may not allow him to speak truth , or but perhaps to speak truth in a sort , and in some sense , and in two onely respects ? all which are still more than intimations , that he thinks him to be absolutely ( and in simplicity and propriety of speaking ) in a gross errour , impossible even to the power of god to have truth in it . section 60 if any should chance to say of an eloquent man , that you might hear an angel speak in him , and i should reply , that it might peradventure be well enough granted in a sort , or in some sense , that when he spake you might hear an angel , assuring you at large of my opinion , that no bare man can truly be an angel , nay that it was impossible for god himself to bring to pass , that at the same time he should be an angel , and not an angel , a man , and not a man , or which is all one , a bare man , and yet an angel , or ( in fewer words ) when christ saith he is a door , and a vine , if i should say , that in a sort and in some sense , and that in two respects , each of these had truth in them , would mr j. think fit to leave his subject , and let loose for three leaves together , and pawn all his philosophy and scholastical ( not considering what the consequence also may be to his practical ) divinity , to accuse and wonder at , and never to give over wondering , and withall solemnly to refute this or that improper figurative speech , so perfectly acknowledged by the speakers to be such ? section 61 if he have that great leisure , and any prevalent temptation thus to lay it out , i shall onely assure him , that i have not so much of either , as to attend these his motions , nor any other lover or admirer of mr hooker , that i know of , and therefore beseech him contentedly to rest in this general return to his charge of that learned man , without expecting any more explicit● or particular survey of it . and so much for mr h. also . section 62 i have thus without any other obligation , than what my desire to undeceive the author and his readers , laid upon me , paid him now this my second observance ; and may be allowed to think it time , that he who hath been so liberal of his uses of publick refutation of others words , should find some vacancy for one use of more private ( if not reprehension , yet ) examination of his own actions ; and then i shall offer to his consideration , how much more agreeable to the laws of brotherly kindnesse or candor it had been , to have proposed his exceptions in such a manner of friendly address , as might have brought him home the same satisfaction , and saved others the importunity of these uselesse , because personal debates . when he hath sincerely observed in himself the motive of his other distant choice , i have obtained the end of my charity in mentioning it to him , and have no more to return to him at this time . the end . errata in the first reply to mr jeanes . pag. 1. l. 2. dele to . p. 3. l. 4. r. change . l. 28. r. another , see ▪ magli . p. 6. l. 11 , r. is in that . p. 10. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . errata in the second reply to mr jeanes . pag. 11. l. 1. r. known to stand . p. 13. l. 28. r. meer external . p. 15. l. 6. r. mr hynde , and mr glapthorne two vthement disputers . p. 16. l. 23. r. measures . notes, typically marginal, from the original text notes for div a70315-e150 * of the fulness of christ . p. 258. * p. 259. * p. 221. n. 1. p. 259. * paulus fagius , praf . in vers . chal. paraph. in pentat . * joh. boys eliens . vet , interpr . cum . beza-collat . notes for div a70315-e7410 a sign● crucis actio christiana describitur . aug. de doctr. chr. l. 4. b in joh. tr. 118. c tom. 10 p. 289. b. d see aug. de civ . d●il . 22. c. 8. e de incarnat . tom. 1. pag. 84. so pag. 101. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and pag. 102. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and contr . arian . or. 1. pag. 285. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and praesente signo crucis obmutescit paganitas . aug. t. 4. 229. b. and 832 b. daemonia nominatâ cruce christi terrentur , si impensius fiat , fugantur . dii paganprum metu crucis responsa dare non possunt . f ad omnem progressum frantem crucis signaculo terimus . tertul. de cor. mil. c. 3. g vide narrat● . hippolyti apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud pallad . hist . laus . pag. 1049. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 144. eccl. pal. l. 5. sect. 55. p. 139. p. 140. the opinion, judgement, and determination of two reverend, learned, and conformable divines of the church of england, concerning bowing at the name, or naming of jesus. the one somtime a member of the vnivertie of cambridge, in a letter to his christian freind: the other sometime a member of the vniversitie of oxford, in a treatise to his brethren the ministers of the church of england. printed at hambourgh, 1632 h. b., bachelor of divinity. 1634 approx. 86 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a04429 stc 14555 estc s106466 99842182 99842182 6815 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a04429) transcribed from: (early english books online ; image set 6815) images scanned from microfilm: (early english books, 1475-1640 ; 743:14) the opinion, judgement, and determination of two reverend, learned, and conformable divines of the church of england, concerning bowing at the name, or naming of jesus. the one somtime a member of the vnivertie of cambridge, in a letter to his christian freind: the other sometime a member of the vniversitie of oxford, in a treatise to his brethren the ministers of the church of england. printed at hambourgh, 1632 h. b., bachelor of divinity. i. h., bachelor of divinity. s. o., fl. 1630-1634. ofwod, stephen, attributed name. burton, henry, 1578-1648, attributed name. 80 p. successors of g. thorp?], reprinted [amsterdam? : anno 1634. "the one somtime member of the vniversitie of cambridge" is identified as h.b. (caption title, page 3) = henry burton?; the "sometime member of the vniversitie of oxford" is identified as i.h. (caption title, page 39). edited by s. o[fwod?].; initials from page 80, suggested name from stc. suggested place of publication and printer's name from stc. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -early works to 1800. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the opinion , judgement , and determination of two reverend , learned , and conformable divines of the church of england , concerning bowing at the name , or naming of jesvs . the one somtime a member of the vnivertie of cambridge , in a letter to his christian freind : the other sometime a member of the vniversitie of oxford , in a treatise to his brethren the ministers of the church of england . to the most reverend , george , arch-bishop of canterbury , &c. and to the right reverend the rest of the orthodox bishops of the the church of england : this twofold tractate is inscribed and commended . printed at hambourgh , 1632. reprinted anno 1634. mr. h. b. bachelour in divinitie to his christian freind h. d. residing at h. concerning bowing and doffing at the name of iesvs . loving and beloved freind , being pressed by your christian importunity , to declare my opinion in a poinct , which though it may seeme to be of small importance , and lesse consequence , yet hath proved matter of no small controversie , and fewell to sett on ●ire some tongues , of those that would ●eeme and affect to be some great clerks ; ●o as they have not spared in the pulpit ●like proper squires , but improper preachers , to breake forth into bitter invectives , and have , as it were with the finger pointed at some , who have crossed the opinion herein ; i thought it my dutie t● satisfie your desire , for your self , and you● christian freinds ; not to justifie my self● but the truth of god , whose childre● and scholars we professe to be , so as w● ought to speake nothing against but fo● that truth ; herein having our maste● christ for our precedent , who sai●h : fo● this cause came i into the world , that ● should beare witnesse to the truth . the poinct in question is , about bovv●●ing the knee at the name or naming o● iesus . they that are for it , and tooth an● nayle do urge it , presse us with antiquitie , and authoritie . antiquitie is venerable● indeed , if grounded on veritie , antiquitie is auncient . else , as tertullianus saith , custome without truth is but an old moath-eaten errour . but this custome ( say they ) is grounded upon , & backed by a double authoritie : the one of the church , the other of the expresse syllables of the scripture . the authoritie of the scripture is to be adored , the authoritie of the church to be obeyed , when grounded ●n the scripture . first then , let us see what antiquitie ●n say for the poinct . zanchius is spe●ally here alleaged , who saith , hinc non abito , &c. hence i doubt not , but that most ancient custome sprang up in churches , that ●hen iesus is named , all uncover their heads , ● token of reverence and adoration . zanchy ●ubts it not , but with all he proves it ●t . only he addeth , this custome ( saith 〈◊〉 ) vvas confirmed against the arrians , ●●d other heretiques , vvho affirmed this ie●●s to be a meere man. and this custome ●as not to be disliked , but aftervvards it ●as turned into superstition , as also many ●●her pious and holy institntions . so he . now , it had been well , if this learned ●uthor had distinctly sett downe , both ●hen this custome was instituted and ●nfirmed , and when turned into super●tion , that so we might be resolved , whe●er the capping or crowching now in 〈◊〉 be not the relique of that superstitiō mentioned . perhaps he fetcheth the first ●●stitution from the counsell of mentz , under charles the great anno 813. cap. 59. as sett downe by our reverend doc●●tour willet , in his synopsis papismi , par●● religione , &c. let men vvith the like devotion at the name of our lord and saviour iesus christ , as likevvise at the gospell , th● magnifica , benedictus nunc dimittis , glo●ria in excelsis , gloria patri , and other part of the divine service , so commpose themselv● by bowing the knee uncovering the head , an● the like gesture of the whole body , as the may seeme to have their minde occupied 〈◊〉 those things that are done . so the counsell whereupon dr. willet saith this : i no● out of this decree 3 things ; first , that the should bovv at the name of christ , as well a when iesus is named ; secondly , that the lik● reverence should be vsed , when as othe● psalmes are sung , and vvhen mention is ma● of the father , and the holy ghost , as in th● gloria patri ; thirdly , that this gestur● should not be done in reverence to name words , or syllables so pronounced , but on● to declare our attention . thus then we see , that this superstitions custom , in bowing to the name of iesus only , ●s contrarie even to their owne popish ca●ons and decrees . the like thing also was decreed synod . augustens . cap. 23. so he . this then happily being the institution mentioned by zanchy , let us enquire out the time , when it began to be ●e turned to superstition . in the 13. centurie , about anno 1273. at lyons in france was a generall counsell held , where pope gregorie the 10. instituted this superstitious custome , now in use in the popish synagogues . the centuriatours sett downe the counsell words : convenientes ibidem , &c. let the people , assembling in the church , with an exhibition of speciall reverence honour that name , which is above every name under heaven given to men , wherby beleevers must be saved , to weet , the name of iesus christ , who shall save his people from their sinnes ; and vvhich is generally written , that in the name of iesus every knee should bow , every one performing it for himself in particular , and especially while the sacred mysteries of the masse are in hand , so often as that glorious name is named , let them bow the knee of their hearts , testifying it vvith the bowing downe of their heads . so the counsell . and these very words of the counsell are recorded also in the decretales of boniface the s. in sexti lib. 3. de immunitate ecclesiae tit. 23. cap. 2. decret . now , hereby the way , it will not be impertinent to note some coincident circumstances of the time of this superstitious institution . pope gregorie , the author of it , was he , who of an archdeacon was chosen pope , after 3 yeares vacancie of the popedome , such was the dissention and ambition of the cardinals , each aspiring to make himself pope , 〈◊〉 that being assembled at viterbium , to elect the pope , and invocating the comming downe of the holy ghost , one of the cardinalls said : o lord , let us uucover the roofe of this house , because the holy ghost cannot come down amongst us , through ●o many roofes and seelings . and when ●his archdeacon was chosen pope , the same cardinall made this distick ; papatus munus tulit archidiaconus unus : ●t patrem patrum fecit discordia fratrum , the papall throne befell an archdeacone , whom breth'rens jarre made father of fathers one . this may note the corruption pride & ambition of that age , wherein this superstition obtained a papall institution . the superstition , if not idolatrie , is palpable : for we see honour and adoration ●oth of mind and body , is given to the ●ery name iesus , whensoever it is named , ●nd that especially during the mysterie of the masse ; as if this name had some singular vertue , when mentioned in the masse , more then out of all the masse . and who doubteth , but this superstitious institution was a notable meanes to mask the abominable idole of their transubstantiate breaden god , not long before decreed by pope innocent 3. in the counsell of lateran ; the adoring now of the very name of jesus , making the adoration of the corporall presence of christ ( as they imagine ) the lesse to be stuck at ; for if the very name be to be adored , much more the body it selfe . and by this bowing in the masse , i take it , our ignorant people , in the beginning of the reformation , had learned to make leggs at the naming of iesus in the time of the gospell , especially when the gospell was not preached . but this may suffice briefly to have shewed the gibeonitish , mouldie and hoary antiquitie of this superstitious institution , set up by antichrist , not above 355 yeares ago . not but that this superstition was in use long before . as , pope john the 20. gave indulgence of 20 yeares pardon so often as any bowed at the name of iesus ; not unpractized in italie at this day . now , to the avouched for this adoration ; and 1. of the church . for this the 15. canon is alleaged . the words are , when in time of divine service the lord iesus shall be mentioned , due and lowly reverence shall be done of all persons present , as it hath bene accustomed . now first , who will understand that this due reverence is to be done , only in time of divine service , and not also of the sermon ? this might seeme to come too close at the heeles of popish superstition . secondly , it is not said ( as in the papall canon ) when the name of iesus is named : but , when the lord iesus is mentioned ▪ now , the lord iesus is the person of iesus ( and not the name of iesus ) to whom all due reverence is to be done , by what name soever he is in scripture made knowne unto us . for doe we reverence the person for the name-sake ? or the name for the person-sake ? if the person for the name-sake , that were flat idolatrie : but if the name for the person-sake , then every name of the lord iesus , as christ , immanuell , &c. should draw from us reverence to our lord christ. thirdly , the canon wills due reverence to the lord jesus , and who so imprudent , so impious , as to denie it ? but this due reverence is such as is grounded on gods word ; else , it is no due reverence , but will-worship rather . now , gods word putts no such difference betweene iesus and christ , as that we should more worship the lord christ by the name iesus , than the lord iesus by the name christ ; as we shall see anone . fourthly , the canon commands such reverence , as hath beene accustomed . now , i hope no good protestant will say , that here we are sent to the superstitious custome of the synagogue of antichrist , taken up from that papall institution above named . for as for superstitious ceremonies our † church hath long ago professedly abolished , & sent them packing to their mother and inventer at rome . but if any former custome founded upon the institution at mentz ( fore-specified ) be there meant in the canon , then this due lowly reverence , whatsoever it is , is to be done to christ , whensoever by any of his names he is mentioned : as the learned doctor willet ( now with god ) hath before observed . in the second place , they presse us with the authoritie of the scripture ; what scripture ? phil. 2 , 10. and hath given him a name above every name , that at the name of iesus every knee should bow . but our comfort is , that the canon expresseth no such thing , as grounding any such reverence upon this scripture : which is a thing well-worth our noting . yet because many ground their bowing at the name of jesus upon the said place , therein concurring with the papall institution , fore-mentioned : let us a little examine the place . first , our church in all her translations of the bible , hath by her judicious collations , and marginall quotations of other places of scripture with that ( phil. 2. 10. ) cleerely interpreted the place to meane , the supreame and sovereigne power of christ over all creatures , men and angells , which shall be fully accomplished at his comming to judge the quicke and the dead , when all knees shall bow unto him the knee of subjection , receiving at his mouth their sentence , either of absolution or condemnation : for these purpose , one place quoted in the margent , is rom. 14 , & 11. the other isai. 45 , and 23. both which places shew that the bowing of the knee is taken metaphorically , betokening subjection and acknowledgement of christs supreame authoritie over all creatures in heaven , earth , and under earth , as sole iudge of all ; so as the name of iesus is taken for the power of iesus christ over all creatures , as mark. 16. 17 act. 3 , 16 , and 4 , 10 , prov. 18 , 10 , and infinite places more , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall , in the vulgar latin , and our eldest english translations render . in the name of iesus . not , at the name of iesus . and though revereud beza render it , ad nomen iesu , yet in his annotations he interprets it of subjection of all creatures to christ , taking bowing of the knee methaphorically , or in a borrowed sence . besides , this giving to christ a name above every name , is not any addition , but a manifestation of christs supreame authoritie in the full execution of it , as mediatour , now after his resurrection in the state of glory : as matth. 28 , 18 , and ioh. 5 , 21. his godhead now shining forth in its full brightnes ( as rom. 1 , 4 ) which had bene cloweded under the vayle of his flesh , in the state of his humiliation , phil. 2 , 7 , 8. * theophylact by this name above every name , understands , the son of god , which title surpasseth all names . and † gregory nazianzen understands it of the holy trinitie , and saith , that the people of christ to this day never understood it otherwise . and ‡ gregory nyssen saith , that this name above every name doth signifie an unspeakeable power and nature . and ‖ s. hierome in this place understands this name above every name of the sonne of god. thus the old interpreters . to these i might adde many more : as hilary , cited by sixtus senensis ; who expounds that in the second psalme : i will give thee the heathen for thine inheritance , &c. by phil. 2 , 10. so tertullian ; so * origen ; so cyril . thesauri lib. 3. cap. 2. so chrysostome de iona propheta ; super verbis zachariae , ecce vir , oriens nomen ejus . so cyprian , expositio in symbolum apostolorum . christus tria pariter regna subjecit : hoc judicat , ubi ait , quia in nomine iesu omne genu flectatur caelestium , &c. so athanasius , de incarnatione christi . et contra arrianos lib. 2. nomen super omne nomen : ut regnaret in coelis , & potestatem haberet judicij cū faciendi , &c. so ambr. in phil. 2. so augustin . in psal. 109. so gloss. in●rlin . & ordinar . quia christus ostendi●r post resurrectionem esse dominus caele●●stium , & terrestrium , & infernorum , &c. and all the fathers ●nanimously runn 〈◊〉 this straine . and among popish in●●rpreters , let the testimony of aquinas●●d ●●d anselme suffice , understanding it 〈◊〉 the subjection of all creatures . and ●●●uno : donavit nomen , id est , honorificen●●m , ut ad honorem iesu , omne genu flecta●●●●d est , omnia ipsi plene subjiciantur , ho●●t in die judici● . and that this is the ●●e sense of the place , according to o●●er scriptures , the church of england 〈◊〉 testifie , which in the margent of the ●●glish translations conferreth , phil. 〈◊〉 10. with rom. 14. 11. and isay 45. 23. ●sal . 2. 10. for the latter , let beza speak : name●aith ●aith he signifieth dignitie , and renowne , ●t joyned with the thing it selfe ; as ephe. 〈◊〉 21. for that osiander referreth this to 〈◊〉 very name of iesus , which he confounded ●●th iehovah , is the meere doctage of a mad ●●utheran . so he . againe , the holy ghost himself expoundeth the name of iesus here , of 〈◊〉 person of iesus , as isa. 45. 23. and rom ▪ 14. 11. to which this place hath speci●● reference ; as also mal. 1. 1. and ioh. 12. ● ▪ as also of the power of christ , exod. 2● ▪ 21. for my name is in him ; that is , my ●●vine power is in him ( that angell of 〈◊〉 covenant ) to protect or punish . to this purpose , the late revere●● bishop babington ( one of the late g●vernours of our church ) on the lo●● prayer , the first petition expounded these words , [ that at the name of iesus ●●●ry knee should bow ] thus : that is ( saith 〈◊〉 not when the word is pronounced , we sho●● make a curtesie , but we shall all and ev●● creature be subject to his power , authority , 〈◊〉 dominion . the place is worth the r●●ding at large : also in his exposition up●● the creed , where confuting the pop●●● superstition about this name iesus , as ●mong the rest , how by this name a so●●diour was helped out of s. patricks p●●gatorie , and the like : he saith , i thi●● the place to the philippians is not well und●●stood hath and doth deceive them . indeed ●hey are easily deceived , that will not ●earch ●o● truth , and they are justly given ●ver to strong delusions , that delight in ●rrou● , and have not a love of the truth : ( they lies do love that ertours do defend , and he is vertues fo , that is errours freind . ) otherwise the place to the philip●ians would not be so grossely mistakē , if ●●e ma●ke whence the apostle tooke it , ●●d compare spirituall things with spiri●uall things . the place is borrowed ●rom the prophet isaih , and therefore by ●onsequence evidēt , that the word name , ●ignifieth power glorie , honour , and autho●itie , above all powers , glories , honours , and ●uthorities , and bowing the knee , signifieth ●ubjection , submission , and obedience of all creatures to his beck , rule , and government . this knew the auncient fathers , s. origen , ( non est carnaliter hoc accipiendum , quasi caelestia , ut sol , luna , angeli , genu● aut lingua habeant : sed genu flectere significat , cuncta subjecta esse , & cultui dei obe● dire . ) who upon rom. 14. 11. where these words be againe saith , these words are no● to be taken carnally , as though things in heaven , as the sunne , moone , angels , &c. ha● knees , or tongues : but to bow the knee signifieth , that all things shall be subject and obedient to the service of god. so he ; wher● he also alleageth ierome , theophylact , ambrose , the † glosse , beda , and some popis● authours of the same mind . and gre●gory nyssen in his disputation , de anim● & resurrectione , saith , that this bowing ● the knee signifyeth the unanimity of men an● angells , in confessing christ. hereunto let me ad what * d. wille● hath said of this matter in an answer to the rhemists cavil against protestāts abou● it . the name of iesus , say they , ought to 〈◊〉 worshipped by capping and kneeling there unto , by wearing it in their capps , vnd setti● it up in solemne places : alleaging for the● purpose that of s. paul , that at the nam● of iesus every knee should bow , phi. 2 , 10 yea , they say , that protestants , by abolishing the name and image of christ , doe make a way for antichrist . rhem. annot. phil. 2 , sect. 2 , and rev. 13. 7. to this he answereth in the protestants name , saying : the bovving at the name of iesus , as it is used in poperie , to bend the knee at the sound thereof , is not commanded ●n this place ; which shevveth especially the subjection of all creatures , of turks , iewes , infidels , yea of the devills themselves , to the power and judgement of christ. secondly , protestants have only taken away the superstitious abuse of the name of iesus . thirdly , the kneeling at the name of iesus is superstitiously abused in poperie : for the people stoop only at the sound , not uuderstanding what is read , and so make an idoll of the letters and syllables , adoring & worshipping the very name , when they heare or see it : and againe , in sitting , and not v●illing at the name of christ , immauuell , god the father , the sonne , and the holy ghost , and bovving only at the name of iesus . dis fulk ibid. fourthly , due reverence may be used to our saviour , without any such ceremony of capping and kneeling saith fulk : neither doc vve binde any of necessitie to use this reverence to the name of iesus , as the papists doe , which thinke christ cannot otherwise be honoured ; neither doe we judge and condemne those that doe use it , being free from superstition , and grounded in knowledge , and carefull not to give offence ; for superstitions and offensive ignorance is not in any case to be defended . fifthly , this outward reverence at the name of iesus was taken up amongst christians , because of all other names it was most derided and scorned of the pagans and iews : and therefore they did the more honour it . but now there is greater daunger of popish superstition , in abusing holy things , than of paganisme , in utterly contemning them , and therefore there is not such necessity , and just occasion of using this externall gesture , as was in former times : it was not used of necessitie ●hen , much lesse now . so he . d. fulk also in his answer to the rhemists on that place , ( besides that alleaged by dr. willet from him ) saith , in particular , to the iesuites . you complaine that to remove such impietie , as the image and name of iesus , is to abolish all true religion out of the world ; and to make men plaine atheists . the same was the complaints of the pagans against the christians . but to worship god only , according to the prescript of his holy word , is true religion , and to teach men to worship contrary thereunto , it maketh men either idolaters , or altogether atheists . and when you say the popish church doth not honour those things , nor count them holy , for their matter , colour , sound , &c. but for respect and relation they have to our saviour ; it is too short a cloke to cover your idolatry . for the same was the perswasion of the israelites , in their golden calfe , which they did not honour for the matter , colour , fashion , but for the relation it had to god , that brought them out of egypt , exod. 32. 4. 5. the like of ieroboams golden calves , 1 king. 12. 28. so he . yea , we may note also from the rhemists owne confession , that they place all their religion in such superstition , as the adoration of images , of the crosse , and of the name iesus , &c. seeing they charge protestants , with abolishing all true religion out of the world , by their abolishing popish superstitions . and howsoever , they would salve and colour over the matter , that they worship no● the very syllables , and name simply of iesus : yet in revel . 13. 17. they bew●ay their hypocrasie and idolatrie , in charging protestants , for taking away the honour and reverence of the name of iesus : which name , as the iesuites characterize in capitall letters , so they doe not obscurely ascribe honour and reverence to the very name iesvs . but whereas they charge the protestants by removing the worship of images , crosses of the name iesus , and the like , together with the things themselves out of their churches , to make roome for antichrists image , marke , and name ; we answer , that these superstitions and idolatries of the whore of babylon have beene the fittest vshers , to make roome for the antichrist of rome , and the fairest colours to painte the whores face wath all , specially this seemingly pious word innocent bowing at the name of iesus . and of all other , the iesuites have most need to advance the adoration of the name iesus , they having nothing of christ , but bare iesus , to make them bar iesusses , to bewitch the world with this name , that when men either heare the societate iesu , they may bow to this iesuiticall societie , or when they see i●hs in the frōt of their books , they may beleeve all to be gospel written therein . thus we have sufficiently with a cloud of witnesses cleered the scripture from being any ground of superstitious adoration of the name of iesus : to which might be added a catalogue more both of old and new writers , and that both protestants and papists , but it were both needlesse , and would make an epistle endlesse , as this allready hath passed the bounds of an ordinary letter . and chiefly needlesse , to heap up more testimonies , seeing the canon alleaged doth not alleage this , or any other scripture , as hath beene observed . how far then reacheth the command of the canon in this case ? surely , not to any superstitious adoration of the name jesus . superstition we all disclaime . if to cap or knee , bow or doffe , at the naming of iesus , be superstitious , the canon chargeth it not . worship to christ it commandeth , spirituall , and corporall , right and reason . this command is apostolicall , corinth . 16. 20. but corporally or spiritually to worship christ at the naming of iesus , rather than at the naming of christ , is to prefer the name iesus before the name christ , a● of higher accompt ; whereas the apostle peter saith : let all the house of israell know assuredly , that god hath made that same iesus , whom ye have crucified , both the lord and christ. so that , to be lord & christ , is that name above every name , seeing that iesus , in his humiliation is now made lord and christ in his exaltation . wherenpon it is , that beleevers are called christians , of christ the lord , though the antichristian society ▪ affect to be called iesuites , as the more honourable title . when therefore the canon saith , when ●he lord iesus is mentioned , &c. it meaneth plainly the 〈◊〉 of christ by any of his name , titles , or attributes , and so by a synechdoche , a part for the whole , commandeth all due and lowly reverence to christ , yea , to the whole trinitie ; whensoever they are solemly mentioned by other of their names . for the purpose , the person of christ the mediatour , is expressed by sundry nams , not only by the name iesus , but by the name christ , immanuell , by the titles of mediatour , saviour , ( which is but jesus in english ) david our king , the lord our righteousnesse , this is the name whereby he shall be called , the lord our righteousnesse : also isa 9. 6. his name shall be called wonderfull , counseller , the mightie god , the everlasting father , the prince of peace ; also revel . 19. 13. his name is called the word of god , and the like . now then , we being commanded , to give due and lowly reverence when we heare the lord iesus mentioned , to weet , when we heare his sacred person mentioned : we are consequently enjoyned to give due and lowly reverence to christ , whensoever by any of his sacred names whatsoever made knowne unto us in scriptyre , he is mentioned unto us . but this , will some say , will be an infinite labour , for then in time of divine service we should do nothing else almost , but be bovving or doffing , or the like . why ? who prescribes bovving or doffing , or the like particular reverence , or gesture ? would they force or streine the canon beyond the due limites ? it prescribes only due and lowly reverence in generall , how is that ? is not the generall externall reverence expressed in having our heads uncovered in time of service and sermon ? is not this a token of our subjection to the lord iesus christ ? see corinth . 1. 11. 3. 4. so then we being in the church with our heads uncovered , in time of prayer and preaching ; is not this a due and lowly reverenca ? yea , i say , during the time of prayer and preaching ; for , is it not all done in the name of iesus christ ? doe we not pray in his name ? doe we not preach in his name ? christs name then being the summe & subject of the sacred ministration , who shall denie all due and lowly , not only internall , but also externall reverence to the lord iesus , and to god the father in his name , while all along and throughout the name of christ is celebrated in the sacred ministration ? and this seemeth to be the summe of the canon . but some may object : that the canon enjoyneth reverence in generall , as uncovering of the head , and also some speciall reverence over and above when the lord iesus is mentioned . i answer ; first , this speciall reverence is not expressed what , or how , but as hath beene accustomed . but the superstitious custome of the synagogue of rome , our church disclaimeth , as before . againe , saying , when the lord iesus is is mentioned ( not when the name iesus is named : ) if there be a speciall outward reverence to be done , when the person of christ , or the lord iesus is mentioned : then , by the very words of the canon , this reverence is to be done , wheu the lord iesus is expressed , or mentioned by any one of his names , titles , or attributes , as we shewed before ; which agreeth with the institution at the councell of mentz , according to dr. willets judicious observation , fore-noted . otherwise , to bo● or doe some other speciall outward revetence when iesus is named , and not as well when christ is named , or immanuell , or the like , or the father , or the holy ghost , is superstitiously to preferre iesus before christ , if not to make an idoll of the name iesus , in the very syllables and lettres of it , seeing those that bow at the name iesus , do not bow at the name saviour , which is the english of iesus ; this is to do reverence to iesus in greek or latine , but not in english. or , is there more vertue , than in the name christ ? to think so , is popish superstition and sottish ignorance , like that of the iewes , in the scrupulous naming iehovah . or , if a man will stiffly hold to the letter of the canon , then he must not simply do reverence , when iesus is mentioned , but when the lord iesus is mentioned . and this were a more safe way to prevent the perill of bowing to any other iesus , as iesus , which is iosuah , or the like ; into which errour , the vulgar easily and usually runne into ; ( yea , and some great men in mine owne observation , ) if men bowed onely at the mention of the lord jesus , ( as the canon hath it ) which title of lord , distinguisheth this iesus from all other iesusses in scripture . here let me sett downe some form of arguments , proving , that the canon cannot meane , that externall adoration is to be used at the naming of jesus . whatsoever is spoken of the lord iesus , is spoken of the person of iesus , and not of the name of iesus . but the canon speaketh of the lord jesus . ergo , the canon speaketh , and so meaneth the person of the lord iesus , & not of the name iesus , where it saith , when the lord iesus is mentioned . the minor is plaine . the major is no lesse plaine . but it is answered , the lord iesus is mētioned under the name iesus . i answer , not only the name iesus , but other names are aequall expressions of the person of the lord iesus . if therefore the person of the lord iesus be to be adored , when he is named , or mentioned , then as well when he is named christ as iesus . but the canon mentioneth no adoration at the name of christ ; ergo , neither meaneth any at the naming of iesus . or thus : whatsoever is spoken of the lord iesus , is spoken of his person . but the name of iesus , is not the person of the lord iesus ; ergo , the mention of the lord iesus , is not meant of the name of iesus . or thus : he that saith , that when the lord iesus , which is the person of iesus , is mentioned , the name iesus only of all his other names is meant , he denieth and excludeth all other names , whereby the person of christ is expressed . but the canon doth not denie other names of christ , wherby he is mentioned or expressed . ergo , the canon doth not mean by the mention of the lord iesus the name iesus onely of all his other names . or thus : he that saith , that by the mention of the lord iesus , is meant the name or the naming of iesus , confounds the name iesus with the person of iesus , and so makes the name iesus an idoll , as all one with the lord iesus . but the canon doth not confound the name iesus with the lord iesus . ergo , the canon , by the mention of the lord iesus , ●annot meane the name iesus , when it is mentioned . else it must necessarily command the creature to be worshipped . if any reply that the adoration at the name iesus hath relation to the person of iesus : the iesuites say as much for this adoration , and for all other idoll worship . but the canon speakes not of the name jesus , but of the lord jesus personally . or thus : he that worshippeth the lord iesus , when the name iesus is only mentioned , and not when he is mentioned by any other of his names , ( because the canon saith , when the lord iesus is mentioned , &c. ) preferrs the name iesus before other of his names , as christ , &c. but the canon doth not preferre the name iesus before the name christ. ergo , the canon meaneth not by the lord iesus the name iesus only . or thus : if the canon be taken and meant o● the name iesus , when it saith vvhen the lord iesus is mentioned , then the name iesus is the lord iesus . but the name iesus is not the lord iesus . ergo , the canon cannot be taken and meant of the name iesus , when it saith , when the lord iesus is mentioned . or thus : all adoration must be grounded on the word of god. but this adoration at the name iesus , or naming of iesus , is not grounded upon the word of god. ergo , the canon cannot mean adoration at the name iesus , or the naming of iesus . the major is proved , isai. 29. 13 , & mar. 7. 7. for the minor , if it have any ground in gods word , then , phil. 2. 10. but that is no ground , as hath beene proved . for it is not said there , in or at the name iesus , but in or at the name of iesus ; so as iesus there is plainly meant of the person , not of the name . and therefore all our translations have it , either , in the name of iesus , or , at the name of iesus , and not , in , or at the name iesus . but here i am pressed by some ( me thinks ) to declare my conscience , whether in good sadnesse i do not thinke it was the mind of those that compiled and cast the canons , that an outward speciall reverence , as capping , or kneeing should be done when the name iesus is named . i answer , first , we are to make the most charitables construction , and such as is agreeable to truth , of the words , especially of our forefathers , as farre as they are capable . secondly , suppose some one or two of them had any such meaning , as so●● would pin upon them , yet were it the duty of good children to cover their fathers naked meaning with the mantle of filiall charitie , and of a favourable construction . thirdly , howsoever , some perhaps in their meaning suffer as men , yet herein were they wise men , in not expressing more in words than gods word doth warrant . and in a word , for my part , i have a good hope , that their meaning was no worse than their saying . but at length , to shut up all : let me tell you what i have observed in those that are most superstitiously observant of bowing or doffing at the naming of iesus : they are commonly ignorant , or very prophan persons , that with the iewes will singe hosanna to iesus , and cry crucifie christ. so these will deifie iesus with their head , and crucifie him with their hands and tongues , by their lying and swearing and wicked living . or else , such are couzening papists , or popishly affected , combining and complying with poperie , placing all their religion in externall rites , and superstitious ceremonies , and abandoning the power and substance of true religion , feeding hypocrasie , with a vaine opinion , that they have done god good service , when they thus honour this name iesus , being mortall ennemies to christ and his gospell , and the true professours of it . such are they that would set up antichrist againe , that are so ready to bow , cap , cring , or kneel to this superstitions , being ennemies of the crosse of christ ; whose end is damnation , whose god is their belly , which mind earthly things . now , the lord purge us more and more from all antichristian superstition and idolatrie , and establish our hearts in his saving truth , to our eternall salvation amen . your true loving freind in christ iesus . of doing reverence , and particularly of bowing the knee at the name of iesvs . by the reverend i. h. bachelour , in divinitie : who sometimes having erred , and gone astray from the church , afterwards at a publike place , preached , & by command published a testimonie of his heartie re-union & humble submission to the church of england , his acknowledged deere mother . to his reverend brethren , the ministers of the church of england . it is certaine , that the christians , who lived in the best ages of the church , did aunciently observe the ceremonies of uncovering the head at the name of iesus , as learned zanchy doth manifestly confesse , in his comment ▪ upon phil. 2 , 10. a custome ( saith he ) not to be dissalovved ; for it was a testimony of reverence & adoration of our lord iesus christ , which was introduced originally , in regard of the iewes and gentile , who despised him ; and reteined afterwards against arrians and other hereticks , impugning the divinitie of christ. this reason of the said ceremonie now ceassing , the ceremonie it selfe might ceasse with it : for so it is in the law , the soule thereof , ( namely the reason of it ) being gone , the law doth consequently ceasse with it . notwithstanding , because mr. hooker , lib. 5. sect. 50. and many learned men doe observe some other reasons for the continuance of the ceremonie of bowing the knee at the name of iesus , as a thing lawfull , yea lawdable , in some sort , but in no wise necessarie , ( as it shall afterward appeare , ) i will co●f●sse with that famous divine doctour fulk , on phil. 2 , 10. that it may be well used . howbeit , as zanchy noteth of uncovering the head ; so i may say of bovving the knee at the name of iesus , that it hath beene perverted to a superstitious practise ▪ for , as many abuse this ceremonie in the church of rome , so some abus● it in the church of england . now , the reasons why christians did use reverence at the name of iesus , by cap or knee , or both , rather than at any other name , ( though it and they importing one and the same thing so their understandin ) are many . first , because this name above all other names , was in great detestation and contempt , as festus speaketh of him , acts 25. 19. the ievves had question against paul , touching one iesus . this name also by the ignominie of the crosse , upon his title iesus of nazareth was placed , became more execrable to the unbeleevinge world. secondly , it was his proper name , or the name of his person , appointed by god , foretold by the angell , luke . 1 , 31. imposed in his circumcision , luke . 2 , 21. where he had his peculiar and distinct appellation , and yet this is his personall name , not only as he is man , but as he is one christ , and subsisteth in two natures , divine and humane . thirdly , because of the signification , for it doth expresse the office of the redeemer , in the worke of salvation , matth. 1 , 21. fourthly , men tooke occasion of this complementall reverence from the very text it selfe , phil. 2 , 10 , as sounding to that purpose . the question is therefore , whether or how far forth we are bound to this externall act of reverence , either by force of the said scripture , or by authority of any constitution of the church ? of both which i will treat in order . 1. of the true meaning of the scripture , phil ▪ 2 , 10. at the name of iesus shall every knee bow , both of things in heaven , and things in earth , and thiugs under the earth . if it be the true proper and literall sense of this text , that we must bow the knee by externall reverence at the name of iesus , then it is a precept binding us to the necessitie of this practise by indispensable obligation . if it be not the true proper and literall sense of the said scripture , to bow the knee at the name of iesus , by such an externall act of reverence , then are we not bound to the practise of this ceremonie , by the force and vertue of the scripture . to enter therefore into a more exact and sound discussion of this point , wee must observe 3. rules , which serve to open this particular , and sundry other in the sacred scripture . 1. whereas no point of religion can be demonstrated out of the scripture , but as the scripture is taken in the true , proper , and literall sense ( which the learnedst in the church of rome do also confesse ) we must acknowledge , that the scripture hath but one true , proper , & literall sense ; the sense of it being the very forme of it , and every thing hath but one forme , as reason and philosophy do dictate to our understanding , so that all other senses , ( so called ) as , tropilogicall , allegoricall , analogicall , are inded not properly senses of the scripture , but an accommodation of the scripture , to the use of the readers & hearers . 2. secondly , that is the true , proper , & literall sense of the scripture , which the intention of the speaker , and the nature of the thing it selfe doe importe to our understanding , by what words soever ( proper or unproper ) the said sense be expressed in the scripture . 3. thirdly , we must therefore observe that the true , proper , and literall sense of the scripture , is not allwayes that which the words do beare immediately in their grammaticall signification ; but that the words of the scripture are sometimes proper , as , christ is the son of god ; sometimes improper , or methaphoricall , as , christ is a vine , a dore. now , if the words be improper , and metaphoricall ( as we shall see anon ) we must note that ( as d●s whitakers did truely advertise bellarmine ) the improper vvords carry not in them the literall sense of the scripture immediately ( for then great absurditie would follow ) but mediatly , that is to say , as they are reduced unto proper words , as here bowing the knee at the name of iesus , is an improper or methaphoricall speech , and is reduced to this proper speech , viz. a subjection of the creaturs to the sonne of god ; which being the true , proper , & literall sense of that scripture , is contained in an improper & metaphoricall speech . i come therefore punctually to the thing in question , and say ; that the true , proper , & literall sense of the scripture doth , ( according to the intention of s. paul , and the nature of the thinge it selfe ) represent unto our understanding , not an outward ceremonie of bowing the knee of the body , but a reall subject on of all the creatures in heaven , earth , and hell , unto the sonne of god , even as he is the sonne of man also , now exalted unto glory . whereas therefore s. paul saith : god hath given him a name above every name , phil. 2 , 9. the cleere and evident sense whereof is this , that christ , ( so humbled before in the assumption of our nature , in the cours of this life , in the maner of his death , &c. is now advaunced and honoured by his father , first by the publike manifestation of his divinitie , which before seemed obscure ; and secondly by exaltation of his humanitie . so that now he having a name above all names , in glory and power , all creatures voluntarily , or necessarily , are subject to his dominion ; which subjection is expressed by a metaphoricall act , as esther 3 , 2. the servants of ahashuerosh the king bowed the knee unto hamon , and reverenced him , which mordechai refused to performe , and therefore incurred his indignation , vers . 5. that this sense is the true , proper , and literall sense of the scripture , according to the intention of the writer , and according to the nature of the thing it selfe , you may cleerely discerne by all the circumstances of the text ; and amongst many , to evince the same , i present these 5. ensuing to your consideration . first , because it is not the very name of iesu ( literally and syllabically taken ) to which reverence is here due , and should be performed by every creuture , but the person signified by this name , and so in other of his names . for when we heare this name of iesus , and thereupon do an act of reverence , either inwardly in the mind , or outwardly in the body ; it is by mediate inference of it in our understandings , unto the thing or person it self signified in and by tha● name ; otherwise this act were a literall or syllabicall idolatrie , by restraining it to the name , and not extending it to the person wherefore when i heare any other of his names , as immanuell , christ , &c. i am ( by vertue of the said reason ) bound to do the like reverence at the sound of these other names , if i be bound unto it at the name of iesus , because the same person is in every name imported to my understanding ; else in regarding one name of his person , more than an other , i shew that i regard the name more than the person , or the name without the person ; the first being wicked , the second a foolish conceipt , and yet neverthelesse that these ceremonialists , entertaining iesus with reverence , dismisse christ with neglect . 2. againe , if the text bind us ( in the true , proper , and literall sense ) to this externall act of adoration , in bowing the knee at the name of iesus , then those ceremonialists ( who say so , or must say so , or else they say nothing ) must performe this act of adoration at all times , and in all places whensoever , and wheresoever they heare the sound of this name ; for the text speaketh absolutely , generally , & definitely of bowing the knee , without any imitation or restreint : and yet these ceremonialists ( either wanting judgement in what they would affirme , or conscience , in what they should performe ) do not exercise this act of adoration , at all times , and in al● places , at the sound of this name . yea , which is more , they ought by force of their owne reason ( ●f it had any force ) ●o practise this act of reverence , whensoever they read this name of iesus in the scripture , or any other author . nay ought they not , whensoeyer they thinke of this name , bow the knee ? for their ●eason ( if it enforce what obey pretend ) enforceth all this which i alleage . 3. thirdly , these grave & supercilious ceremonialists , as when they sit , they can ●ot do this peculiar act of reverence ( or ●t the least not with due cōplement , which ●n all things they effect , ) so some times ●hough they stand , yet they bow not their knees , but only uncover their heads upon the sound of the name . but now wher ●s their science ? or where is their conscience ? for if they bind us so strictly ●o the letter of the text , we will bind them also as strictly to the same : an● therefore we say , that , though by uncove●ring their heads , they do an act of reve●●rence ; yet this act answereth not precisel● to the letter of the text ; aud though ther● be often a commutation of pennance i● the bishops court , yet we cannot allo● them ( and the scripture will not her● allow them ) this commutation of rev●●rence in the court of christ. first , becaus● the knee , and not the cap , is here strict● prescribed . secondly , because the ca● is a lesser dutie than the knee . eithe● therefore observe your owne rule , 〈◊〉 discharge us from the necessitie there●of . 4. fourthly , we may observe by a pe●●spicuous and forcible reason , drawne 〈◊〉 impossibile , that this ceremonious-act 〈◊〉 bowing the knee at the name of iesus , is n● the true , proper , and literall sense of th● scripture ; for whereas we have here a d●●stinction of 3. sorts of creatures , whic● must bow the knee at the name of iesus ; vi● angells , things in heaven ; men , thin 〈◊〉 ●n earth ? and devills , things under t● earth ; we know that the first and the last have no knees to bow , and so it is two to one , that this externall act of bowing the knee at the name of iesus , is not the true , proper , and literall sense of this scripture , and that , by force of it , we are not obliged to this externall act . 5. lastly , you must observe , that s. paul in this place , phil. 2. 10 , alludeth to the word of god , isai. 45. 23. every knee shvll bow to me ; which is properly and literally understood , not of corporal genuflexion , but of actuall subjection unto god. this very place in isai , the prophet understandeth to be verified in the person of christ at the last iudgement , when every knee shall bow to him , as the great iudge of all the world : for , to this purpose , s. paul produceth that place rom. 14. 11. namely , by the subjection of all creatures , voluntary in some , involuntary in others , but necessarily to the lord iesus , sitting on his tribunall seat of iustice ; not that all shall do this outward act of reverence ; but that all shall be in subjection , which is signified and intended in the same . for god descendeth often unto man , to speak after the manner of man , because man cannot immediatly and freely assent unto the things of god. to conclude therefore , you may easily perceive , that s. paul understandeth this bowing of the knee no otherwise , than he understandeth it , rom. 14 , 11. and no otherwise in either place , than the prophet isaiah before him , isai. 45 , 23. and so much of the scripture , by which the ceremonialists inforce the external act of courtlike complement at the name of iesus . of the canon , viz. 18. i come therefore from the sripture to the canon , which runneth in these words : when in the time of divine service the lord jesus shall be mentioned , due & lowly reverence shall be done by all persons present , as it hath been accustomed . but if the scripture be not against us , in that which the ceremonialists pretend , we shall the lesse feare the shot out of this canon ; and therfore we answer briefly unto them . 1. first , we dislike not simply the practise of this externall reverence at the name of iesus ( for we condemne not the church of england , much lesse the auncient and vniversall church in this behalfe , ) it being done upon good and sufficient knowledge without superstition , and without opinion of necessitie , according to the purpose of the church . hence it is that mr. hooker lib. 5 , 5 , 30. confesseth in expresse words , touching this externall act of reverence at the name of iesus ; no man is constrained to use it by auy obligation of divine law or humane . 2. secondly , i observe , that the externall act of reverence at the name of iesus , hath bin usually practised in the time of divin service , not whensoever men do staud , & when in the time of their standing the name of iesus is sounded forth , ( for we do stand at the recitation of the cr●ed , where mention is made of iesus ( with no bowing of the knee ) but at the reading of the gospell ; and therefore the canon must be understood peculiarly of that custome , when it requireth a reverence , as it hath beene accustomed if any ceremonialist will contend with me in this point , let the same mr. hooker in the same place , be an arbitratour betwixt us , to decide the controversie . because the gospels , which are weekly read , do all historically declare , something which our lord iesus christ did , or suffred in his owne person , it hath been the custome of christian men , then especially , in token of the greater reverence , to stand , to utter certaine words of acclamation , glorie be to thee , o lord ; and at the name of iesus to bow . it was therefore a custome aunciently so to do . but i finde in antiquitie no canon to establish it , ( and verily generall custom was not sufficient in this behalfe by the rule of s. austin . ep. 118. ) much lesse was it a matter of necessary observation , by the literall sense of the scripture . and to declare this point yet more plainely . zozomen . hist. eccl. 7. c. 19. relating sundry different customes of the auncient church , writeth thus : it is a new custome in the church alexandria , that the bishop there doth not rise up at the reading of the gospell , which custome i have neither found nor read of in any other place : so that leaving the bishops of alexandria to their owne reason herein , and defence , for this diversitie of their practise , contrary to the generall action of the church . i may conclude , that neither the scripture bound any , nor that the canon or custome bound all to the observation of this ceremonial act , which the profound ceremonialists , partly by vertue of the scripture , and partly by authoritie of the canon would enforce upon their brethren . and this might suffice concerning the c●non in this behalfe . but if i shall not offend them , i could presse them further with the relation of an auncient and very learned bishop , who being present at the making of this canon , did freely and confidently protest , that neither he , nor any of his collegues , did ever condiscend unto it , when it was first concluded , nor when it came afterwards to the byrth , it being , as he said , a matter caried , he knew not how , by the power and policie of a few , without the consent or approbation of all , or of the greatest part . he added further , wherereas s. paul speaketh of the name of iesus , that it is a name above all names , he conceiveth the word name to be putt there for person , as in acts 4 , 12. there is no salvation in any other name under heaven , whereby we must be saved , quasi diceret ; god the father hath now declared the excellencie of this person christ iesus , that he is the lord of all creatures , and that they must be in subjection to his power so he . well , i will leave this particular , ( as perhaps offensive , though true ) and i will confirme it , if need were , by sacred oath , that such was the resolution of the said b●shop , and shutt up all the whole with 3. observations , which i wish men to weigh well , in the ballance of a true judgement , and of an upright conscience . 1. first , though i have often and curiously noted the behaviour of the principall authours of this canon in time of divine service , and especially in the reading of the gospell , yet i could never see them performe any externall act of reverence at the name of iesus . 2. secondly , though many good christians bow not their knees , or bend their bodies at the name of iesus , in the time of divine service or sermons , yet this omission of outward complement , proceedeth not from a want of due & hearty reverence to our lord iesus christ , but because the ceremonialists would impose it upon them , by a plaine misconstructiō of the scripture , therefore they are not willing by such an act of reverēce to give testimonie and approbation to such a plain ignorant misconstructiō of the text ; though otherwise they may be tractable to performe it , according to knowledg , , and to shew their obedience to the order of the church , which yet doth not compell men to the practise of this ceremonie . for as it hath beene intermitted in many congregations , and by disuse is wholy laid aside ; so we do not heare , that , by vertue of this canon , either any minister is brought into question for not stirring and provoking the people unto it , nor any of the people presented in the spirituall court , for neglect therof . but if the scripture enforce it , and the canon require it , why is neither the pastor , nor the parishioner , more sharply entreated in this behalfe ? 3. thirdly , many , yea most that performe not this ceremonie of bowing the knee at the name of iesus , do appeare by the best effects of religion , and in all due circumstances thereof , to have more true zeale , devotion , and love unto the the lord iesus , than many , yea the most of these ceremonialists , who seeming to honour him with cap and knee , do by their superstition rather than religion , herein , prepare a way for iesuites to creep in with the serpent by such holes into the gardeu of eden , the true church of god in this kingdome . let us therefore , not so much affect the outward forme of religion , as make true demonstration of our love , honour , and obedience unto the lord jesus , by the most essentiall and proper effects therof : lest , when we have reverenced him with so many capps and knees ( whereby we please our selves rather than him ) he turn us away with a non novi vos , in the great & fearefull day . a post-script question . vvhen any man sweateth by jesus ( as some men do in passion or glory ) whether the stander by hearing the oath , be bound , to bow his knee at the name of iesus ? finis . the publisher hereof to the christian reader , of what rank or degree soever . beloved , i ( qualis quisque sum ) travailing and residing , ef●soones , about my lawfull negotiations in divers transmarine places , both in france , germanie , and the netherlands , have done , and do observe in the truly reformed churches in all those countries , that they all , as it were with an unanimous consent , do abandon in their congregations , this externall bodily bowing , capping , crowching , oringiug at the name or naming of jesus , and their ministers do hold it to be an ignorant practise , and impious ceremomonie : yea , i dare be bold to say , all the rest of the purely reformed churches in christendome are of like unanime iudgment and practise . and i having , not without divine providence , obteined the manuscript , which by the same providence have passed the presse , do here communicate & present unto your view the opinion , iudgement , and determination of a pair of reverend and learned divines of our owne church , members of our two famous vniversities , ( the one of cambridg , the other of oxford ) concerning the same bovving , capping , crowching , & cringing at the nam of iesus : which letter and treatise i confesse and professe , have given me and some christian freinds of mine aboundant satisfaction in the point . our latter learned authour calls them that so much use & plead for it , not unproperly , ceremonialists you may easily know them ; they are all for ceremonie , naught for sinceritie ; like the apples of sodome , all shevv , no substance ; somewhat like unto painted sepulchres , glorious without , rotten within ; not much unlike a fantasticall picture , which this age hath produced , all belly , nobody ; nor much unlike the datestone , all shell , no-kernell ; even so are these men , ( like baalls consening priests ) all for externall vvillworship an adoration , preferring it before internall & spirituall true worship & devotion : though the holy ghost hath plainly said : god will be served in spirit & in truth . yea , some of their lives and doctrines do declare , as if ( we may doubt ) they wished that that and other sacred texts of holy-writ for inward sinceritie were obliterated , and as if they drew all their doctrines and devotions out of the large volume , entituled ceremoniale romanae ecclesiae . o fearefull ! o tempora ! o mores ! and hath indeed my learned authour t●rmed them ceremonialists ? i hope , i may , without offence , change two letters in the word , and theu they are just ceremoniall-astes , or asses rather . all which so much use and advocate for the superstitious use of this ceremonie of bowing , capping , &c. ( and are readie to cry downe preaching , alleaging it is no part of gods worship , with other grosse erronious points ; and , squaring the word with the crooked squire of their own inventions , teach , indeed , for doctrines the traditions and precepts of men. ) i challenge , charge , and adjure them , or any of them , whether bishop , doctor , parson , vicar , priest , curate , or chaplaine , in the name of the lord jesus , ( which they so superstitiously abuse ) as they will once answer at his tribunall , either punctually to answere ( with the spirit of meeknesse , letting gods word be their warrant , touchstone , or vmper ) these precedent tractates ; ( they need not doubt of lawdable license at london house ) or els , to recant their superstitious and erronious doctrines , and practises ; or , at leastwise to leave pleading for baall : and i desire all other moderate minded christians to be satisfied in the controverted point : but , if any list stil to be contentious , i must answer them , we have no such custome , neither the churches of god. and besides the opinion , iudgement , and determination of these two reverend divines , doubtlesse you may have seen allready published , the learned and accute layick of lincolns-inn ( that hath stood so stoutly , and written so piously & profoundly in defence of the orthodox doctrine of the church of england , against papists , arminians , and all other eunemies of the church , ) his opinion , judgement , and discussion , also in this point of bovving , capping , crovvching , and cring at the name of iesus : and a threefold cord ( i trow ) is not easily broke : i cannot but equallize his writing with these two divines : and though i have , i thinke i need not challenge an answer to them or him , seeing now my second cogitations tells me , that both theirs and his , are alltogether unanswerable ( for i hold widdows nor page , to be any direct answeres to the point but the one a raylar , and the other a sophister . and they not answering , i say , directly and punctually , to the premisses , i professe ( whoever i am ) if ever i be called from the hagh in holland to pauls crosse , will there proolame : that all those ceremoniall asses are silenced , gravelled , and can not answere , and therefore ought to subscribe to the premisses . but me thinks i heare still some of them mumbling , that these precedent authours , nor the others by them cited , are sufficient to stop their mouths , and stay their practise ; then let me have leave to propose to them , that , that if the matter may be putt for the voyces or hands to the clergie-men , i dare pawne my deerest life , that most , or the greatest part of bishops , doctors , and other divines of the church of enland will subscribe to our-learned authours : and that will be doubtlasse satis superque . the superstitious ephesians we know cried great is ( the goddesse ) diana of the ephesians : so we may say , great is the goddesse dotage of these ceremonial asses . whom therefore we must leave to s. pauls doome , alleaged by our first learned authour in his conclusion . yet for all this , let me not be mistaken , that i doe by the promisses , in approving these learned and pious authours , iudgements & discussions out of gods word , in this point , disapprove or dislike ( alltogether ) the ceremonies of our church ; for , as they are conformable to the lawfull ceremonies , so i am perswaded there is a moderate laudable use of them , so a● they that use them , doe them for decencie & in order , according to s. pauls precept . our last learned authour , at the conclusion of his treatise , asketh the opposites a question : in like manner , if these ceremoniall-asses would give me leave , i would aske them an other ; and that is : whether our common beggars , when they aske , beg and iterate for iesus sake , which sacred name they take in vaine ( though many of their numberlesse number know neither god nor christ iesus his sonne ) perhapps 100. or 1000. times in a day , whether , i say , we that hea● them , be bound to bow , cap , crowch , cring , or no ? and so , beloved reader , if thou reapes● any contentment by this twofold treatise , give god the glorie , the authour● their merited prayse and thanks , and m● the publisher hereof ( if thy charitie wi●●afford it ) thy prayers at the throne 〈◊〉 grace . and so i betake you to god and the word of his grace , which is able to build you up , and give you an inheritance among them that are sanctified . magna est veritas et praevalet et praevalebit . tuus in christo iesu h. d. the second publisher to indiffernt reader . i do judge these reverend devines faithfull , and therefore one occasion i will hould communion with them in the worship of god , and although they do in some things practise some superstitions , which i dare not partake in , yet i do professe to hould communion with them in all holy parts of gods worship , and because we do thus practise : here is one iohn can have published a spitefull , if not rayling booke , against al● that doe complaine of the superstitions , used in our land. and yet hould communion with them in holy graces o● gods worship . for this cause he chardgeth us to be pervertours of the truth , saying : dr. ames , of famous memory ▪ who utterly denies , that the calling of ou● minister doe essentially depend on th● bishops call , yet otherwayes have a lawfull calling . against this he doth parentorily affirme the ministers in our land by the laws of our land , doth certainl● depend on the bishops , calling holy , an● no mens else . herein he doth affirm , th●● this pretence is worse then the family o● love , which are the grossest heretick● risen in this adge . therefore we will examine his accusation ; for , if he be false in this , then let all , that feare god , judge him a false accuser , like his father the devill is . and i de here call all discret men to witnes , that b● the laws of our land , the bishop , canno● send a minister to be made in the church ▪ till the patron do first choose him , an● send him with his letters to the bishopp , to ordaine him . and it is well knowne , there are sundry congregations , which have agreed with their patrons , that they choose and call their pastor . and sundry gentlemen , fearing god , which are patrons , and do use to advise with the most discret in that church , about the choyse of one , wherein they do take the advise of learned devines , approvin him , and he is choosen by that church , before the bishops see him ; and therefore dr. ames his sentence is true , allthough iohn can revile him for it ; and he after in the same book doth justifie this course of chusing by the congregation , to be good , according to trueth ; therefore his owne mouth do give sentence against himselfe to be a false accuser . if iohn can would have triyed and defended his cause of separatiō from all the godly ministers and professours in the church of england , against doctor ames , he should have answered his first and second manuduction against m. robinson , and tryed , if he cold hav don more thē m. robinson have don , for ther is his cause proved erronious , & it is in other books provd fals , in denying the grace of god , given us in iesus christ. he doth know , there are books have been published this 16 years , which have proved sundry artikels of their faith false and erronious , yet iohn can dare not write against till the authours be dead . it appeareth unto me , iohn can knoweth not the right calling of a teacher into the church , because he putts no difference betwixt election , approbation , & ordination , which th● word of god doth distinguish , yet in his book he count them all one thing . he writeth , they practise nothing , but that the teachers of our church have affirmed to be truth , which i manifest , is not so : for , we affirm , god hath ordained schooles , to educate and fitt men to be teachers in his church , and such are necessary instruments , to increase heavenly graces . this we hold , is a worke of faith , for us , to heare them preach , which iohn can do condemne , act. 13. 15. we doe beleeve the communion of saints , and thus the church have beleeved since the apostles dayes , and though iohn can doth confesse , they were first converted by our ministerie , yet he condemneth those that doth partake in that holy worship , contrary to the counsell of the holy ghost , in dispising prophe●ie , thess. 5. 20. he writes himself pastor of the auncient english church , and he doth condemne all the divines of our nation , that there is not one a lawfull teacher in this age , but himselfe , yet it appeareth , he is ignorant of the grounds of religion . hebr. 6. 2. whereas john can doe command all those which do denie his grounds , to sett downe their names , and the place where they dwell , i desire of him to shew his commission , for i think he is vainly consaited , and one that doth not know himselfe , therefore fare unfitt to reprove those , which have laboured more yeares in studie then he hath monts . see his booke folio 60. the publisher , post-scripe to the reader . if any will-worship or ceremonialist say : that this bowing and ducking at the name or naming of iesus , is justified in mr. widdowes his answer to mr. prin : i reply , first let us observe what a brand of an evill conscience he have , which do defend this superstition ; it is certainely knowne , that mr. widdowes is knowne ▪ and detected to be but a drunken divine , a kind of mad-fellow and pot-companion : and though ●e useth often , ( as is credibly or reported ) to sweare by the sacred name of iesus , yet his answer for bowing at it , was nothing but a sottishe mad , rayling pamphlet ; replied unto , and utterly confuted by mr. prin , and he putt to a limping silence , and a non plus . but some of you , advocates for baal , will happily say , that mr , page ( forsooth ) hath hard , and killed the cow , in justifying widdowes and defending of bowing and cringing at the name or naming of iesus , which his pretended gravitie , seeming grave stile , and colloguing dedication to his deere mother the vniversitie of oxford . but whosoever readeth his book with a single and impartiall eye , must ●eeds say , that it is , likewise , farced fuli of idle impertinencies , sophistications , and not free from absurdities , falsities , and blasphemous comparisons ; and revilings towards the person , and junioritie of m. prion : though upon my certaine knowledge the learned laick , being betwixt 30 & 40 yeares old , is of sufficient age , & ambilitie , to encounter with any iesuites , priest , arminian , anti-puritane , or collegelubber in christendom ; as his learned labours doe sufficiently testifie to the world : and herein i will not decline , but dare and doe appeale to all that are orthodox , learned , godly , and wise-hearted of the aforesaid famous vniversities : and that the first of these above●named advocates babbleth , and the other blattereth . they are allready fully confuted by these pair of orthodox divines , before in the twofold treatise : aud therefore my premised challenge standeth good . let therefore any opposite reader , in the name and feare of christ iesus , forbeare further scoffing , rayling or giering , and in stead thereof , if he be able , take pen in hand , and see what he can say to to the challenge . iterum vale . i have thought it not impertinent , but very pertinent , to annex hereto the copie of an arminians character , which i received from a freind , as followeth : an arminian or meere mountaguist , is an animal , scarce rational , whose custome is , before he hath well con●'d his catechisme , to read ( and applaud ) peter lombard and john duns , rather than peter martyr , and iohn calvin : and for more moderne polemicks , he preferres bellarmine above chamierus . his garb or fashion , when he comes from the vniversity , with affectation , is to weare a long cloke ; and a correspondent cassock , short no where , but in the w●st which is girt up with a girdle and a knot or rose , allmost up to his nose : commonly a falling-band ; because procisians weare small set-ruffs . his religion , is ( like a confection , ) compounded of many , the least ingredient , being protestantisme , and to believe as the church doth . his first ambition , is to addresse himself to be some great-mens trenchers-chaplaine ; that so he may not be out of the path-way to preferment , not an ignoramus in court-curtesies , nor a sot in state affaires . his devotion , is so conformable to the ceremonies of the church , that he thinks it impietie to decline the least particle thereof : and yet he declines the doctrine of the church so much , that he wisheth with all his heart , the prayer in the letanie of our english liturgie , from all false doctrine & heresie , good lord deliver vs , were oblitera●●d . and he is so bent to externall bowing at the name of iesus , that he cannot forbeare to do the like at the picture of iesus crucified , alias a crucifix , if it stand in his way . he is a mungreel divine , who , as it were betwixt hawke and buzzard , see nicely to distinguish betwixt a puritane in opinion , and a puritane in discipline : and hath taught the nam , which was contrary to the first institution , so farre to enlarge it selfe , that a protestant must make hard shift , to save himselfe harmlesse . and he is one that makes the grace of god lackey it after the will of men , the sheep to keepe the sheepheard , and a mortall seed of an immortall god. also , he holds not perseverance , but apostasie of the saints . he is the spawn of a papist , and if there come the warmth of favour upon him , you shall see him turne into one of those frogs , which arose out of the bottomlesse pit : and if you marke it well , you shall see him reaching out his hand to a papist ; ( a papist to a iesuite , and a iesuite gives one hand to the pope , and another to the king of spaine : ) and so wee leave him to get more grace , professe , and practise more goodnesse . his motto orthodoxus . concordia discors . vvhere as iohn can doth plead for the antiquity of their separation , and saith , it was in king edwards dayes , but i answer him such a separation , as they do practise , was not knowne 55 yeares since , and the first authours of these were henrison and robert brown , which they did partly recal , there was of their disciples , that were apprehended in suffock , 3. at nayland , for distributing of their bookes , and condemned , after the iudge offered them pardon , if they would live obediently , as the book of common prayer did direct , but they answered , that the booke of common prayer was the great idoll of the land , on which the iudge was exceedingly offended against them , and saith , he would hang them , before he went out of the towne , if they did maintaine this . then they did desire of him a conference with some ministers there present , which they had graunted , and the next day the iudge called them , and demandeth of them , what they said to the booke of common prayer ? and they affirmed it idolatrous , and on this they were hanged in the presence of the iudge . sundry others i knew in the contry , that would not be present at the worship of the book of common prayer , yet they would and did diligently frequent the hearing of the zealous preaching the word ; therfore in some parishes they had a bell d●d ring when the service was ended , & thē they would com into the congregation . and i knew 3 preachers , which fled in queen maryes raigne , and they were zealous preachers ; yet i perceived som difference betwixt them , the one ( mr. brodish ) he tooke a living neere where i lived , and he was a zealous preacher . the other was a gentleman , ( named larrans ) he did usually preach in divers parts of the contry , and kept a lector at a market town ( calld harlston ) the other ( namd simond harlson ) who was a minister at sto●num ( in k. edwards dayes ) he was in t●●ble then , because he would 〈◊〉 weare the surplus , he did preach in the country , & these 2 were proferred benifices sundry times , but they would not accept there . this l●tter did use a lector every 14 dayes in his house , at which i have been sundry times present , he was very ould , i take it , he lived to the yeare 1591. i have conferred with him sundry times , and had speech with him concerning browne , and he disallowed brownes separation , from the hearing of the zealous preachers in our land. i desired of them to know why they would not use the booke of common prayer in the worship of god ? and they answered , and said : because idolatours did so worship , and they were forbidden to worship after the manner of idolaters . this is a true relation . s. o. finis . notes, typically marginal, from the original text notes for div a04429-e110 ioh. 18 , 37 consuctudo sine veritate vetustas erroris est tertull. hinc non dubito quin profecta sit illa antiquissima cōsuetudo in ecclesijs , ut cum nominatur iesus , omnes apperiūt caput , in testimoniū reverētiae & adorationis , &c. zanch. in phil. 2. 10 pari religione ad nomen salvatoris nostri d. iesu christi , similiter ad euāgelium , magnificat , benedictus , nunc dimittis , gloria in excelsis , gloria patri , ceteras que id genus divinorum officiorum partes , sic genuum flexione , apertione capitis , ac totius corporis gestu se component , ut ad ea , quae ibi aguntur animum intendere videantur . synopsis pap. 9. generall controversie concerning the saints departed . genua cunctorū fidelium ad mentionem s. sti. nominis iesu , non solū corpore , sed , mente etiam flecti ibidem decernitur . epitome mundi cent. 13. ca. 9. de synodis . convenientes ibidem nomen illud , quod est supra omne nomen , a quo aliud subo caelo non est datum hominibus in quo salvôs fieri credē tes oporteat , nomē vid. iesu christi qui salvum faciet populum suum exhibitione reverētiae specialis attollant , & quod generaliter scribitur ut in nomine iesu omne genu flectitur , singuli sin gulariter inseipsis implētes , precipuè dum agūtur missarum sacra mysteria , gloriosum illud , nomēquoties cunque re colitur fl●ctant genua cordis sui , quod vel capitis sui inclinatione testentur . platina in vita gregorij papae 10. an. 1230. note . see sr. edwin sādye his europae speculum , 1629. pa. 16. this pope lived about the yeare 103. note . † preface to the cōmunion booke : of ceremonies , why some abolished , some reteined . * theoph : filius dei vocabitur , quae appellatio universorū nomen excedit . † nullus nomen illud super omne nomen existēs populus christi in hunc usque diem , praeterquam ad sanctam viuificantem trinitatem retulit . naz. in epist germani episcopi constantinop , ad thomā episco . claudiopollôs . in synodi nycaenae 2. arti . 4. ‡ nomen super omne nomen est nomen explicans ineffabilē potestatem & naturam . greg. nyss. in ecclesiastem homil . 7. ‖ nomen quod est supra omne nomen & cui n. angelorum dixit filius meus tu es . biblioth . sacta . lib. 5. annot. 150. to . 2. * origen . genu. flectere , non est carnaliter accipiēdū , sed subjecta esse omnia & cultui dei obedire declarat . † imperij ejus subjici fateantur angeli , homines demo●nes , gloss. so anselm . so bruno . carthurianus . * synopsis 9. generall controversy , qu. 5. appendix , concerning the name of iesus . thus is idolatry committed . note . note this well . rhemes annot. on this place . here is the decript of sathan to bring in false worship . act. 2. 36. ier. 33. 6. obj. answ. obj. answ. thus doe men committ idolatrie . obj. answ. observe this . note this well . phil. 3 , 18 , 19. notes for div a04429-e3520 reasons of the ancient use of this gesture . keckerm . syst . theol . li. 1. c. 9. 5. circumstances , to prove it to be understood not of bowing the bodily knee . note this well . n. b. notes for div a04429-e4870 mat. 15. 9 1 cor. 11 , 16. mr. w. p. notes for div a04429-e5580 see his book 55. 56. 57. folio . he saith , the best ministers have no other call then the ignorant asses , and idols have in the most con gregatiōs the patarn doe first chose before the bishop can ordain . iohn can proved a false acuser . fol. 234. see mr. padgets arrow against the brownists and the reprove of iohn 〈◊〉 & may , an. 1632. yet those that chose him , and ordained him , did depose him , they say , for that he deceived them . notes for div a04429-e5820 his study . his garb ▪ his religion . his ambition . his devotion . his divinitie . n. c. his acnitophes . i. r. his speech in parlamēt 12. ianua . 1628. his politik part . notes for div a04429-e6240 iudge anderson , lord chief ●ustus of 〈◊〉 common pleas an. 1583. or 1584. at berry in suffock in nor●fock . 〈…〉 christ the universall peace-maker: or, the reconciliation of all the people of god, notwithstanding all their differences, enmities. / by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. this text is an enriched version of the tcp digital transcription a85431 of text r202317 in the english short title catalog (thomason e626_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 132 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a85431 wing g1237 thomason e626_1 estc r202317 99862651 99862651 114819 this keyboarded and encoded edition of the work 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(eebo-tcp ; phase 1, no. a85431) transcribed from: (early english books online ; image set 114819) images scanned from microfilm: (thomason tracts ; 96:e626[1]) christ the universall peace-maker: or, the reconciliation of all the people of god, notwithstanding all their differences, enmities. / by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. [2], 58 p. printed by j.g. for r. dawlman, london : 1651. the words "differences, enmities" are bracketed together on title page. also bound with some copies of wing g1229 and g1229a. annotation on thomason copy: "march 10 1650", the 51 in imprint date crossed out. reproduction of the original in the british library. eng jesus christ -early works to 1800. reconciliation -early works to 1800. a85431 r202317 (thomason e626_1). civilwar no christ the universall peace-maker: or, the reconciliation of all the people of god,: notwithstanding all their differences, enmities. / by goodwin, thomas 1651 22553 1 195 0 0 0 0 87 d the rate of 87 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2007-12 emma (leeson) huber sampled and proofread 2007-12 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion christ the universall peace-maker : or , the reconciliation of all the people of god , notwithstanding all their differences , enmities . by tho: goodvvin , b. d. london , printed by j. g. for r. dawlman , 1651. christ , the vniversall peace-maker . i. part . ephes. 2. 14 , 15 , 16. for he is our peace , who hath made both one , and hath broken downe the wall of partition between us : having abolished in his flesh the enmity , even the law of commandments contained in ordinances , for to make in himselfe , of twain , one new man , so making peace . and that he might reconcile both unto god in one body by the crosse , having slaine the enmity thereby . ( or ) in himselfe . it were a manifest folly in the judgements of most knowing men , to goe about to use in any set way , exhortatory motives to perswade to peace & reconciliation the people of god amongst us . the provocations are so high , and exasperations so fresh and encreasing , that if i had an audience made up of those alone that have the swaying power of either , and together therewith their most favourable attention , and interest in affection without prejudice , i should not know how to attempt it with any hope of successe . but though the animosities of mens spirits , augmented by coincident circumstances , are gon beyond the power of the perswasions of men in this present paroxisme : yet they are not above the power of gods wisedome and providence , nor the force and efficacy of christs bloud . you may therefore , in the midst of all contrary appearances , give me leave , though i cannot hope to perswade , yet to beleeve ( the catholique church , and communion of saints , they are in my creed ) and because i beleeve therefore to speake , and so to give you an account of my faith as to this issue . let your faith but wait , and give god time for it , and leave him to effect it his owne way . and to this end i have taken this text , christus pax nostra : for he is our peace who hath made both one , &c. and my inference is , that therefore the saints shall and must be one , and reconciled in the end . and this is the best newes which in these times can be told you , the seasonablest we can heare of , and is indeed one great part of the glad tidings of the gospell it selfe , without which it were imperfect , which christ himselfe our peace ( who came to purchase it , as these words shew , so ) came to preach , as the very next v. 17. hath it . the maine and principall intendment of these words is , to give an eminent instance of the efficacy of christs mediation in slaying the enmities that are amongst the people of god themselves , and of his being our peace in that respect ; instancing in that the greatest that ever was between jew and gentile ; whom yet ( as here ) he hath made both one , and hath broken downe the partition wall betweene us : and however he mentions in the 16. v. our reconciliation made with god ( of which elsewhere he treats more largely ) yet ( here ) but by way of confirmation of our faith in this other of reconciliation amongst our selves . for the aime of its introduction here is but to shew , how that christ in reconciling us to god himselfe , carried it so , and did it under such a consideration and respect , as necessarily drew on and involved our reconciliation one with another ; namely this , that he reconciled us unto god in one body among our selves . it is an happy clause , that addition [ in one body ] and on purpose inserted thereinto , to shew , that when god was to transact our peace and reconciliation to and with christ , hanging upon the crosse , he would not nor did not acknowledge himselfe , to him , then , reconciled to us by him , upon any other termes , then as withall we were lookt at , and represented to him by christ as one body ; and therein reconciled one to another , whilest we were reconciled to himselfe . the connection of the 16. ver. with the 15. discussed : and how that reconciliation to god in one body , ver. 16. is to be understood : whether of that reconciliation wrought for us , or in us . i meet but with one eminent difficulty in the coherence and contexture of these words , and that is the connexion of these two verses , v. 15. 16. as namely of these words , and that he might reconcile us to god , v. 16. &c. with the former v. 15. having abolisht the enmity , &c. now this enmity mentioned v. 15. is evidently intended of the enmity betweene jew and gentile , as is clear by its connexion with v. 14. who hath made of twaine one , and broken downe the partition wall : having slain the enmity . now the twaine , or the two , thus made one ( between whom this enmity was ) is not god and we , but the jewes and the gentiles ( of whom he had spoken in the former verses ) for he adds , that he might create both in one new man , which could not be said of god and us . now then the difficulty is , what reconciliation to god in one body that should be v. 16. which the apostle makes the consequent of having slain the enmity betweene these jewes and gentiles ; for the connexion seemes to import the one a consequent of the other : and the words to run thus , having slain the enmity between themselves , v. 15. that he might reconcile them to god , v. 16. now this reconciliation to god must be either meant of the work of reconciliation wrought in us , whereby we turne unto god , as 1 cor. 5. be ye reconciled to god , or that reconciliation which christ wrought for us unto god : and whether of these should be intended , is the question . and so withall the question is , whether those words , v. 16. and that he might reconcile both unto god , are to be cast unto the 15. verse as a part of the discourse thereof , or doe not rather begin a new and entire discourse full and compleat within themselves . for the first stand many interpreters , and the chief reason for that opinion is , the coherence of these words with those next immediately foregoing , having abolisht the enmity , that he might create in himselfe of twayne one new man , and that he might reconcile both unto god , &c. the resolve of which seemes to be this , that christ having on the crosse wrought in himselfe this great worke for us , to slay the enmity betweene us , and make both one , by the sacrifice of himselfe , and this as the antecedent worke : that yet there remained two other as consequent works as the effects that follow therefrom . namely , 1. to create both one new man , so making actually peace between themselves . and 2. to bring them both into an actuall state of reconciliation with god , by working reconciliation in them towards god , so making them one body . and the reason for this interpretation further is , that both these two are brought in and yoked in the like tenour of speech , that he might create , &c. and that he might reconcile ; as if they were like parallel fruits of that antecedent worke , slaying that enmity mentioned , v. 15. and according to this parallel , looke as creating them both into one new man , is and must be acknowledged to be understood of a worke wrought in them , viz. the new creation : so also that other , the reconciling them to god must be understood of the worke of reconciliation unto god wrought in them also ; and so the new man they are created into , v. 15. answereth but unto that one body they are reconciled unto , v. 16. being one and the same . and that which encreaseth the difficulty is , that if it should be understood of reconciliation unto god himselfe wrought by christ on the crosse , how such a reconciliation should be the consequent of his slaying first the enmity between the saints themselves , so as it should be said , he slew the enmity among the saints , that he might reconcile them to god : this is not consonant to reason , seeing rather ( that according to the harmony and dependance of theologicall truths ) his reconciling them unto god upon the crosse is the antecedent and cause of his slaying the enmity of them mutually , because our reconciliation one with another is rather depending upon , and the fruit of reconciliation with god himselfe , who being first reconciled to us , all things else are reconciled one to another ; as subjects that have beene at variance , when reconciled to their prince or head , become reconciled one to another among themselves . but yet i rather incline to thinke , that other kind of reconciliation betweene god and us , wrought by christ for us on the crosse , to be intended v. 16. and so to be brought in as a parallel with that former reconciliation wrought by him also on the crosse betweene and on behalfe of the jew and gentile mutually . and so this 16. v. to begin a new and intire discourse , apart and sejunct from the other , namely , of our reconciliation with god , as the former verses had discoursed of that reconciliation which is wrought for us betweene our selves . and so the maine proportions of this parallel are these , that as that reconciliation betweene jew and gentile , wrought by christ on the crosse , had two parts , 1. positive , making both one . 2. privative , the amoveing the impediment that caused the enmity , v. 15. ( the consequent of which is the creating of both into one new man : ) so the apostle discoursing , v. 16. of this other reconciliation with god , he therein intends to make like two parts thereof , answerable to the other , onely with a transposition of speech , 1. positive , reconciliation to god in one body : 2. privative , having slaine that enmity , namely , against god : the resolution of all which is , as if he had said , whereas there was a double enmity , one to god , another among our selves ; christ that is our peace hath dealt with both : he having slaine the enmity betweene themselves , hath made both one : and having slaine in like manner the enmity to god , hath reconciled us unto god . now that which cleares and confirmes this connexion is , 1. that this renders a more full and just analysis of the words , which is this : 1. that v. 14. he in generall proclaimes christ our peace . and then 2. in the next words proceeds to the two particular branches , wherein christ is made our peace , 1. betweene our selves mutually , 2. betweene god and us . and then 3. in the handling of either , observeth this parallel in either , namely , betweene a privotive part , slaying the enmity ; and a positive part , reconciling and making one , so enumerating the compleat requisites to either . then 2. to shew , that these are indeed two disjunct and compleat discourses of two such heads of reconciliation : he severs the first , v. 15. from the second , v. 16. by adding a full period , and as it were a selah to the first , thus sealing up the v. 15. so making peace , namely , fully and compleatly , that peace , which had beene spoken of among jew and gentile , that so he might enter anew , and distinctly from this , upon that other of reconciling both unto god , which he doth , v. 16. then 3. for the close of that 16. v. that he should in like manner bring in a second time these words , [ having slaine the enmity ] upon occasion of his mentioning our reconciliation to god , argues still more , his aime to be to cut off the 16. v. from the 15. for if those words , v. 16. that he might reconcile us to god , had referred to that other [ having slaine the enmity , v. 15. ] as a part of that sentence not made compleat ; then this second [ having slaine the enmity ] needed not to have been : but doth rather shew , that there 's another enmity betweene god and us , distinct from the former intended by him ; and so the slaying thereof , joyned properly and genuinely with its fellow conjugate , namely , reconciliation unto god , as the former , v. 15. had in like manner beene connected with its conjugate also , making both one among themselves . if indeed the apostle had carried his speech in the 15. v. thus , having abolisht the enmity betweene them , that he might create one new man , and that he might reconcile both unto god in one body , and so ended his discourse of it : then these two , in their reference could not have beene parted : but he moreover adding to their reconciling to god , a second time these words , having slain the enmity ( namely , that betweene god and us ) he so maketh the 16. v. an entire sentence and period of it self , as the 14 , and 15 , doe make in like manner a full period of themselves : and so the 14 , and 15 , are to be read and joyned thus ; christ hath made both ( jew and gentile ) one , having slain the enmity ( that was betweene them : ) thus beza and others : and answerably the 16. to this sense , with an easy and faire transposition , and having slaine , or , and hath slaine the enmity ( namely , betweene god and them ) that he might reconcile both unto god in one body by the crosse , on which he also slew that enmity . and whereas it will be said , that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or ( and ) which the 16. v. begins with , seemeth to cast the reference of this , upon the former slaying the enmity , v. 15. and so the latter to be but an emphaticall repetition of the same : i answer , that that ( and ) v. 16. is but all one with moreover , as it is often used , as introducing a new and distinct discourse , added to a former . and so 4. as thus understood the parallel is rendred yet more full ; for as there is here found a double enmity , and an answerable double slaying of each in order to a double reconciliation , so to make up the parallel ( which the apostle intended ) yet the more full , there are two further clauses added to each , fitly answering to one another . for as of the one he sayes , having abolisht the enmity in his flesh , v. 15. so of the other ( the latter ) in like manner he speakes , having slaine that enmity in himselfe , v. 16. as the greeke beares , and the margent varies it . now as to any difficulty proposed , that which is left as materiall to be considered , is onely this ; how his having slaine that enmity betweene us our selves first , should be conceived to be the antecedent to reconcile us to god ? now for answer hereunto ; 1. besides , that according to that connexion which i have given , that the 16. v. should thus make up a full period of it selfe , and doth keepe it selfe intire within it selfe ( as v. 14 , and 15 , also doe ) and so not at all referring to the slaying the enmity , v. 15. as hath beene explained ; which coherence doth at once cut off the whole of that objection at first made : but besides this ( supposing it might take in , and referre to that slaying the enmity v. 15. among the saints , as the antecedent , or at least ingredient unto their reconciliation with god ) there may perhaps this just assoylment be given thereto . that 2. in order of nature , all enmity must first be supposed removed , ere friendship or ( as here ) reconciliation , can be supposed to be procured : the reason of which is obvious to any judgement , first peace by slaying enmity , and then good will . and so upon this and the like grounds , these words , that he might reconcile unto god in one body , may well be supposed to have a secondary aspect to his having first abolisht the enmity between our selves , ver. 15. as well as our enmity against god , ver. 16. and the apostle his adding [ in one body ] ( which he studiously hath done ) shewes , that they being under that notion and respect reconciled unto god by christ upon the crosse ; that then withall at the same time , yea in order of nature , first , their enmities one against another were removed as well as against god himselfe : all sorts of enmities being to be removed ere any sort of reconciliation attained , surely under that notion , they cannot be considered reconciled to god , but withall it must be said , they are at peace , and so made one among themselves , at least these two doe mutually argue each the other . if indeed there had beene roome left for us to conceive , that our reconciliation with god had beene so wrought by christ for us , as for each person consider'd onely single , and apart ( though even so it was intended , namely for each and every person ; and this is involved in that other : ) then indeed it might have beene supposed that their enmities to god , had been slain and done first away , and reconciliation wrought with him first , by one primary act , & then after that , ex consequenti , as a secondary worke , our reconciliation amongst our selves had been cast in , and followed thereupon ; or which is all one , wrought and procured by a second act or intention of christs . but if in one and the same very individuall act , and intention of their being reconciled to god , they were considered [ as one body ] and that this is put in as an involved ingredient thereinto , so , you must necessarily suppose their owne mutuall enmities done away also , at least together therewith , by one and the same individuall act also ; and this consideration if there were no other , is a sufficient salvo to the forementioned difficulty . now how this reconciliation unto god in one body was performed by christ on the crosse , i shall handle in the second section of this discourse . i shall trouble you no further with untying this knot , or the drawing out into one smooth continued line , the series of this coherence : for however ( take the 16. ver. in which of these senses you please ) the words in the 14. and 15. ver. are sufficient bottome for the heads of that whole discourse i intend . for these words , ver. 14 , 15. doe undeniably ( as all must confesse ) treat of the reconciliation of the people of god among themselves , and sufficiently hold forth these two generalls . 1. the work of christ on the crosse to procure it , he hath made both one , having slaine the enmity in his flesh : and hath virtually ( in the virtue of his death ) broke downe the partition wall that occasioned it , which in his providence he after ruined . and 2. the work of christ by his spirit in us , creating both one new man in himselfe . and now take the other words ver. 16. in either sense , or in both , ( which are not inconsistent ) however this is observable even therein ; that the apostle was not content to have setly pursued the saints reconciliation among themselves , in those two whole verses , the 14 , 15. but when he speaks of reconciliation with god also , ver. 16. he must needs add , and put in that clause also , in one body ; the reconciliation then of the saints mutuall is upon all accounts , the principall intendment of the apostle here . the division of the words . the principall heads of this discourse set out , which are foure . now for the division of the words , that will fall according to either the larger , or else the more speciall scope of the words . if we take them in that first and largest comprehensivenesse , as treating of both our reconciliation with god , and betweene our selves also , and how christ our peace is both , so they admit of this division and analysis : 1. that the generall theme and argument of the whole should be premised in these words , christus pax nostra , christ is our peace ; which is the inscription of a proclamation of him under one of his eminent royall titles , christ the great and perfect peace maker . and then , 2. proclaiming him such , in all the branches or particulars thereof , that may argue him such . 1. as an universall peace-maker , as both , being a peace betweene all sorts of persons at variance , and also extending his mediation to the removing of all sorts of enmities . 1. persons , as 1. betweene us , ver. 19. that is , among our selves , abolishing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that enmity , ver. 15. 2. betweene god and us , slaying that enmity also , ver. 16. thus an universall peace-maker . 2. the establisher of a through and a perfect peace , both for time past , and time to come . 1. who hath already made and concluded it , as in his owne person , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he hath made it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he hath dissolved and broke downe , and so not now to be done . and 2. the same secured for the future , even for ever ; these enmities being abolisht , ver. 14 , 15. that is , utterly abolisht , as never to get head ; slain , ver. 16. never to revive . 3. our compleate peace as in respect to all parts , that concur to it , and wayes of peace to accomplish it , and make it sure . 1. in respect of parts . both 1. negative by removing and destroying even the very occasion of the enmity : the partition wall of ordinances , breaking that downe , and againe , ver. 16. slaying the enmity it selfe . 2. positive , expressed in two words , reconciling , ver. 16. making both one , ver. 14 , 15. then 4. by all sorts of wayes accomplishing it , 1. representing us in his person , as in one body , ver. 16. personating all his people , and under that consideration reconciling them to god , and one another . 2. meritoriously , taking on his person , ( as representing their persons ) all their enmities , [ in his flesh ] or the humane nature , sayes the 15. v. hanging on the crosse , ver. 16. and so offering that up as one common sacrifice to god for all ; ( he is said to reconcile all in one body by the crosse , ver. 16. ) 3. efficiently by his spirit , creating both into one man , of all conjunctions the neerest , and that creation wrought in himselfe , of all foundations of union the firmest : for they being both created one man , & united in and to himselfe , he is able and will be sure to hold them for ever together . and to put the more evident notice upon all he had said or should say of him in this respect , he intermingleth in the midst of his discourse , this selah or note of observation , so making peace , ( take notice of it sayes he ) so or thus , universally , perfectly , compleately , & eternally . and this is one account of the words , and indeed of the whole and every part and particle thereof . but if we single forth that more speciall and principall ayme , afore mentioned , christus pax nostra , as in relation unto making peace among us , the elect of god : so in stead of any accurate division of them , i shall onely draw forth these four propositions , which will suck into themselves the strength of what these words have in them , as to this great point . namely , 1. the story of the greatnesse of that enmity , ( the greatest that ever was , ) betweene jew and gentile afore christs comming , and a while after , by reason of those jewish rites and ordinances of the ceremoniall law , which the apostle by a metonymie termeth therefore the enmity . 2. the story of christs transactions on the crosse , by which he virtually slew and abolisht this enmity , and meritoriously made them both one , and reconciled both in one body . 3. the story of their actuall accord , and becomming one as the records of the acts of the apostles , and they in their epistles have presented it unto our view : and the principles by which , and the providences whereby , that partition wall was broke downe , and the enmity allayed ; chiefly by creating both one new man in himselfe . 4. that the instance of all this was intended by god as a precedent , and leading cause under the new testament , to assure us , that whatsoever should fall out in after ages , of difference among the saints , yet still however they both might and should in the issue be reconciled , and their differences in a like manner allayed and compounded ; as also to shew the wayes and principles whereby to effect it . i. section . 1 head . the greatnes of that enmity , which was between jew and gentile , untill christ purchased their reconciliation . for the first , i have to present you out of this text , with an instance of the deepest , and most lasting enmity , between two sorts of men chosen to be one body unto god , that shared as then the whole world between them , ( jew and gentile ) that ever was or will be in all ages : which yet was compounded by christ . view we it first in the generall through those expressions the text useth of it . the apostle sets it forth to us , not barely by tearms of distance and division , calling them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , both or two , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , twaine ; nor simply of being enemies in an ordinary way , but speaks of an enmity in the abstract , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; a special enmity it was , not that which is common to man against man , ( who as the holy ghost that knows our nature tells us , are mutually hatefull to , and hating one another , tit. 3. 1. ) but a knotted , twisted , combined enmity . that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} disolved it , ver. 14. imports . a stirring active enmity , that lay not sleeping . this the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ver. 15. implies : he made it inefficacious , tooke away the strength , the energy , the operative virtue of it : yea and if you will take in , and borrow from the expression ver. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he slew it . it was a living spritefull enmity , yea that had a rage in it , ( we on the contrary call such an one deadly , because it aimes at life : ) the * word beares up to this , non tam occidit quam trucidavit ; christ did not barely kill it , but bloudily with a rage , as provoked with the fiercenesse that was found in the enmity it selfe . for the rage thereof was cruell , and reacht up to heaven , as the scripture speaks . likewise an old hatred , ( as the prophet ezekiel in his times tearmed it , speaking of that between the philistimgentiles , and the jewes ; but this was now grown much older , in all , of 2000. yeares continuance , ) even from the first time wherein god separated the people from the rest of the nations , as in abraham by circumcision he did . a wall of separation ( if i may pursue the metaphor in the text ) whose foundation was laid in abrahams time , when circumcision was first given ( for that began the quarrell ) reared up higher by moses rites , further lengthned and stretched out in all the times of the prophets , throughout all ages , untill christ who came to abolish it , and breake it downe . and lastly , an universall hatred in the jewes to all nations , and in all nations to the jewes . even all who were called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gentiles in the flesh , and uncircumcision by that which is called circumcision , ver. 11. as all nations were tearmed and reckoned by them . thus god foreordained , that as to honour his sonne in reconciling us to himselfe , he permits the greatest sins and enmities to be in the hearts and lives of those he intends to save , against himselfe : so likewise that the highest and toughest animosities should be found , amongst those , ( when he should come on earth , ) that were ordained to be his people , to shew the soveraigne power , and efficacy of his mediation , in constituting them one new-man in himselfe . these but in generall for a foundation out of the text . the story of the particulars of it hath two branches : 1. what it was betweene them before christ , and the conversion of either to the christian faith . 2. what after conversion , and that both equally had embraced christ . 1. take the elevation of it before , both out of the scriptures and other authentique testimonies : both , 1. of the jew against the gentile . 2. of the gentile against the jew . and i shall withall by the way , make a parallel of the one with the other . 1. of the jew against the gentile . the quarrell was begun indeed by them ; they out of a carnall fleshly boasting of their priviledge to be the onely people of god , ( as they were ) scorned and contemned the poore gentiles . the 11. verse insinuates this : yea were gentiles who are called uncircumcision by that ( nation namely ) which is called the circumcision in the flesh . it began at nicknames : and the jewes were they , that began to call names first , as interpreters have observed . and it began early , almost from the time when the seed of abraham first received that badge of difference . you heare on 't in jacobs time , to give our sister to one that is uncircumcised , that were a reproach to us . gen. 34. 14. say the sons of jacob in the case of dinah . and after amongst all the race of the jewes both good and bad in all ages , the same was used as a reproach , as by sampson , judg. 15. 18. by jonathan , 1 sam. 14. 16. by david , chap. 17. 26. 36. by saul , chap. 31. 4. they judging it , ( though but a circumstance , yet ) far worse then death it selfe , to dye by the hands of the uncircumcised , or have the daughters of the uncircumcised triumph . 2 sam. 1. 20. and in the prophets uncircumcised and uncleane are all one . isa. 32. 1. when they would accurse one to the most accursed death , ( as all nations , according to what they have esteemed the worst of deaths , they have accordingly expressed such like curses ; as abi in malam crucem , among the romans ) let him dye ( said the jew ) the death of the uncircumcised , as ezek. 28. 10. when they imprecated the most ignominious buriall , thou shalt lye in the midst of the uncircumcised , ezek. 31. 18. a person excommunicate , accursed , and a heathen was to them all one ; let him be as an heathen , mat. 18. and they distinguish themselves from the gentiles , by appropriating the title of sinners , wholly to the gentiles ; we that are jewes by nature , and not sinners of the gentiles , gal. 2. 15. and god foreseeing how apt their spirits were to grow from hence into an abhorrency of all other nations , made a specall law to prevent it , concerning some particular nations . deut. 23. 7. thou shalt not abhor an edomite , for he is thy brother : thou shalt not abhor an egyptian , because thou wast a stranger in his land . next see this enmity expressed in their carriages and dealings with the gentiles , they not onely not communicate with them in sacris , in holy things , but their zeale was such , and this after the light of christianity appeared to them , that they would have killed paul , acts 21. 31. for no other crime but this , ver. 28. this is the man hath brought greeks , ( that is heathens ) into the temple , and hath polluted the holy place , ver. 28. nay they accounted it an abhominable thing , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( as in 1 pet. 4. 3. the word is rendred , abominable idolatry ) and so the vulgar here ) to keepe company , that is , familiarly , yea or so much as to come , ( unnecessarily , ) to one of another nation ; founding all this , upon that which was a peculiar command , upon a speciall ground , against the ammonites and moabites , deut. 23. 6. thou shalt not seeke their peace , nor their prosperity all thy dayes for ever . this they extended to all nations : and this to that rigidity , that they would not doe ordinary courtesies of common humanity , non monstrare vias eadem nisi sacra colenti , sayes juvenal , not tell a mans way , to a poore wanderer , an act of civility : non ad fontem deducere , to lead to a well for water , which was an act of charity . the woman of samaaia therefore wonders at christ , joh. 4. 8 , 9. how is it that thou being a jew , askest drinke of me , which am a woman of samaria ? for the jewes have no dealings with the samaritans . each one of you ( sayes christ ) will , and that on the sabbath day , loose his oxe or his asse from the stall , and leade him away to watering , luke 13. 15. but they would not doe thus much for an heathen though ready to perish for thirst , not shew him a well hard by , sayes the same juvenal in the same place , quaesitum ad fontem solos deducere verpos : not give a cup of cold water , which christ makes the least of curtesies , save onely to their own * verpi , as we say vermin and circumcised ones . so juvenal scoffs them , & hoc judaicum jus , this is the jewish law . and no wonder of all this , for indeed they accounted all the heathen as beasts made to be destroyed : ( upon the mistake of their commission concerning those seven nations , given up by god the judge of the world ( in whose soveraignty it was , ) into their hands . ) even christ speaking in the common language of the jewes , calls the syropheniciam woman and all the gentiles doggs , mat. 15. 25 , 26. as the turkes call christians at this day ; yea out of their own records some of the rabbinicall interpreters upon deut. 21. 11. they have delivered , that they accounted them feris deteriores , worse then beasts , & nuptias eorum innuptas , their marriages , no marriages , and therefore nec homicidium nec adulterium in eos committi posse , that it was no adultery to abuse their wives , no murther to kill any of them , no robbery to take from them , by never so much violence . which josephus albo justifies in his disputation adversus christianos , giving this reason , that be that lived without their law and worshipt false gods , he was a common enemy , & in eum illicitum nihil , and nothing can be unlawfull , that is done against him by them . can malice be supposed to rise any higher ? and yet in that nation it did against these poore gentiles . 1 thess. 2. 16 , 17. contrary they are to all men , and it followes , forbidding us to preach to the gentiles , that they might be saved . the apostle speaking it by way of aggravation , of their malice , seemes to intend it not onely consequenter , that they denied them the gospell , without which , they could not be saved : but farther intentionaliter , what was in their intentions , that suppose , they had thought the gospell a meanes of salvation , they would have forbad it to be preacht to them , that they might not be saved . is there not worke for a peacemaker now ? this on the jevves part . and can we think the gentiles were behind hand with them ? and yet the truth is , the gentiles were the more moderate of the two , as the 11 verse here , and the parable of the good samaritane , that poured oyle into a strangers wounds , and the story of the samaritan woman , all shew : for shee layes fault on the jew , that he would not aske water of a samaritan , and not è contra . it were too much to reckon up all that might be , out of their poets and historians . i will but so far make mention of some testimonies of the gentiles hatred against the jewes , as they make up a parallel with what hath beene said of the jewish enmity against the gentiles : thereby to manifest that the gentiles were even with them , if not in malice , get in jeeres and scornes . 1. did the jewes reproach them as uncircumcised , as you heard ? the gentiles on the contrary scorned the jewes as much for circumcision , calling them apellas , judaeus apella : curtos , so * horace ; recutitos , so † martial . and * persius , verpos , as also juvenal . there is wit in these , but so unseemly as i must forbeare to english them : they were jeeres at their circumcision . 2. did the jewes abhor the gentiles and not converse with them ? the gentiles on the other side would hold their nose at the jewes when they met them , and cry * faetentes judaeos , stinking jewes : † vel fortuitum eorum occursum oculis horrebant , animo persequebantur , they abhord the sight of them , if by chance they met them . and 3. esteemed them of all nations the worst : so marcus the emperour , but passing through judaea to egypt , and observing their manners , dolenter dicitur exclamasse , o marcomanni , o quadi , o sarmatas , tandem alios vobis deteriores inveni : which was as if when wee would expresse the wretchednesse of any nation we accounted most vile , should say , o you canniballs , yea barbarous savages , that are found amongst the wildest africans or americans , we have at length found , and light upon a generation of men , worse by far then you . in this manner doth he speak of these iewes . and 4. as the iewes turned it into a curse to be a gentile , as you heard : so the gentiles in their cursings , turned the like upon the jewes . jer. 24. 9. and i will deliver them to be removed into all the kingdomes of the earth for their hurt , to be areproch , and a proverb , and a tavnt , and a curse in all places whither i shall drive them . it was gods own retaliation upon them and fulfilled ; as we now , so the hearthen then imprecated on themselves , i were a iew , if i did so or so , and thus in all places , as the prophet hath it : yea jer. 42. 18. they were made , an execration , an astonishment , and a curse . what can be more ? 5. as they esteemed all other nations as doggs and beasts : the gentile doth the like by them , and reckons them but as swine , the most contemtible of beasts , and this in a witty retortion from the iewish practices , nec distare putant humana carne suillam . putting this interpreation upon their forbearance to eate swines flesh , that mankind and swine were alike to them . and 6. as they hated all nations , so the gentiles resented accordingly this catholique spirit in the jew against them all , which turned their hearts universally to hate them . ashuerus had 127. provinces , amongst which , the jewes ( as we reade ) had enemies in them all . est . 8. 9. and 9. 16. compared , whom the kings letters restrained with difficulty from falling on them in every nation : and they accuse and arraign the jewes , 1. as hurtfull to kings and provinces , ezra 4. 15. as continually moving sedition , in the same place of ezra 4. 15. they are a people that of old time have moved sedition . and the same aspersion went current among the romanes and greekes many hundred yeeres after : these men being jewes doe exceedingly trouble our city , acts 16. 20. say the philippians to the magistrates of the city . they lay their accusation that it was the genius of the nation : it is their knowne custome so to doe . 2. as unsociable to the rest of mankind . antiochus friends in diodorus pleaded thus against the jew : that they alone of all nations were insociable , and not capable of any mixture or coalescency with them ; no not at table ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in esther you have the same intimated , c. 3. 8. there is a certaine people ( speaking of the jewes ) scattered abroad and dispersed among the people , whose lawes are diverse from all people , &c. 3. the gentiles accused them as enemies to all nations , so in that of diodorus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they wisht well to none : and not only so , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to account all others enemies . so also tacitus l 5. adversus omnes alios hostile odium , an hostile and deadly hatred is in them against all others . yea {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , haters of mankind ; so also it followes there in diodorus . 't is strange the apostle should expresse it , in the very same manner , and neere the same words , they are contrary to all men , and god they please not , 1 thess. 2. 16 , 17. 4. as they founded their hatred against the gentiles on this , that they were worshippers of other gods , so the gentiles accused and detested them as * hostes immortalium deorum , enemies of the immortall gods : and religion was the cause of all this , these rites here were the partition wall . and lastly , under the notion of such a manner of persons as these , were they universally hated by all nations , as the bookes of the prophets doe shew , especially ezekiel and jeremy , where the cup is carried to all nations for no other crime then their enmity to the jewes ; likewise the bookes of esther and ezra : and accordingly persecuted they were , upon that account ; banisht out of rome againe and againe , as by claudius , acts 16. 20. as by other emperours : and at last they destroyed both their city and common-wealth . you have seene the enmities of both . and was there not cause to wish and pray , as david ps. 14. upon the like occasion , oh that the salvation ( or saviour and messiah ) were come out of sion : or , the desire of all nations were come ? this for the story of their enmity afore their conversion : that of their enmity and dissentions that continued after , though proper to this , yet comes more fitly in , and cannot be disjoynted from the third part of this discourse , where it will have its place in order , to shew , how those enmities were actually allayed , and composed betweene them . ii. part . ii. head . what hath been done in the person of christ himselfe on the crosse , virtually and representatively , towards our reconciliation mutuall . a two-fold reconciliation between the saints themselves , in and by christ , held forth in the words , and distinguisht . this second is to unfold the transactions by which christ hath virtually slaine and abolisht all this enmity , and procured this peace . now to make way for the distinct handling of what belongs to this second head from what is to follow in the third ; and to sever the one from the other , i desire that in the text this difference may be observed betweene the things that christ hath done for the effecting and accomplishment of that peace . 1. what was transacted and done simply and abstractly in his owne person alone , for the procurement of it , on the crosse . 2. what he workes efficiently in us , ( though concretely , in himselfe , upon us ) by his spirit ; and through providences , to the full accomplishment thereof . the first of these belongs to this second head ; the last of these takes up the third head . onely for the clearing of this method , i shall desire it may be noticed , how evidently in the text , these two sorts of workings by christ are distinguished each from other , and ranged there in the order i have proposed them . here is manifestly a double making of these twaine one : 1. the one exprest in time past ; the other as to come , and to be perfected . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , who hath made both one , v. 14. and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , having abolisht , v. 15. in his owne flesh personally . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he might make both one . the first antecedent , and already done ; the other consequent , and to be accomplisht : the latter distinguisht from the former , as the consequent or effect from its cause : he hath made both one , that he might create both one into one new man ; the influence and vertue of the first , bringing about the latter . and 2. accordingly in the originall , these two are further distinguished by words of a different import ( though our translation hath taken no notice of it , but hath folded them up each , under one and the same word [ making one ] so making them one indeed ; but ) the first {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} making one , v. 14. is of a more large signification , and is appliable and extendible to expresse ( as here also it is intended ) a virtuall , influentiall making us one in his own person , afore we are made one in our selves . the latter {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( more restrictive ) properly and strictly signifies creation , [ creating both one ] or making both one by a new creation : and therefore [ in one new man , ] is added as the product of this second kind of making : and this imports a physicall efficiency , and working upon us ; a moulding and forming us , by creation , into this onenesse among our selves , although the mould in which this latter is wrought and cast , is his person also , [ in himselfe : ] yet not in himselfe , considered personally and alone , but as uniting us to himselfe , and so working upon us concretely through in and by himselfe . and therefore 3. they differ , the first being performed in himselfe singly , personally when he was in this world , and especially on the crosse , and is therefore exprest as past , hath made one , as a businesse done , and perfected already , as much ( in respect of such a way making one ) as ever it shall be . the other to be effected afterwards in us , in our severall ages , and by degrees , as the new creature is : that he might create of two , one new man . to illustrate the difference of these two makings one , but in one parallel instance ( although the like duplicate is found , and distinction holds in all kind of works done in us , and for us by christ : ) because it is the next akin to this . the parallel is that of reconciliation or making peace betweene god and the saints . these two workes , as they are the neerest twins of all other done for us by christ : so are they , herein , exactly parallel and alike . now unto the accomplishment of our reconciliation with god , a double reconciliation is necessary : the one wrought out of us , in christs person for us ; god was in christ reconciling the world : the other in us ; we beseech you to be reconciled to god , 1 cor. 5. 19 , 20. the like holds in this our reconciliation mutuall . or to set the likenesse of these gemelli to your view in another glasse ( that is , another scripture ) that gives forth the neernesse of the resemblance of this sort of reconciliation , in parallel words and lines , to those in the text , it is , 1 coloss. 20. he sayes first , christ having made peace by the bloud of his crosse , to reconcile all to himselfe ; this is a work already done , and done for all , at once , meritoriously , and representatively , as there it followes . [ in the body of his flesh through death , v. 22. ] after which he speakes of another reconciliation of us , wrought in us , towards god too , in these words , and you that were enemies hath he novv reconciled . this latter therefore wrought since , and after the former , was perfected , as the effect of it . the very same or like here you have expressed of that reconciliation or making one of the saints mutually , which we have in hand . 1. he hath made both one , v. 14. in his flesh , v. 15. in one body by the crosse , v. 16. thus meritoriously and representatively . 2. that he might create of twaine in one new man , so efficiently : both must goe in their severall seasons and successions to the effecting thereof , or there would not be peace . i have given you the grounds for these generall heads out of the text ; i come to such particular branches of each , as into which the text also spreads it selfe , and is a roote unto them . 1 section . two branches of what christ did in his own person , on the crosse , to reconcile the saints . 1. by way of sacrifice , and taking on him their enmities . 2. of representation , [ in one body ] in himselfe . that which is proper ( as was said ) to this part , is , what hath beene done in christs own person . the particulars hereof are two , which i find in the text , ( to the materialls of which i confine my selfe , and shall take them in that order in which they lye : ) 1. by way of sacrifice , having taken on him before god the enmities of both against each other , and so offering up his flesh as a sacrifice for both . the 2. by a voluntary assuming and gathering the persons of all the elect into one body in himselfe : he representing and sustaining their persons , and so [ in one body ] reconciling them unto god . both are expressely and distinctly mentioned : the first in these words , having abolisht the enmity ( namely , between them ) in his flesh : which flesh , taking on him their enmities , was made a sacrifice on the crosse , therefore v. 16. by the crosse is added . the second in these words , that he might reconcile both to god in one body : and though both these were performed at once , and by one individuall act , yet that act is to be lookt at , as having these two distinct considerations concurring in it . and the first in order of nature , making way for the second , as in opening the connexion of v. 15 , and 16. i have already shewed ; i must handle them therefore each apart . how christs offering himselfe up as a sacrifice to god , and his standing as a common person in our stead before god , should abolish all our enmities against god himselfe , and reconcile us unto him , this is ordinarily and generally apprehended , and were proper to speake of , if our reconciliation to god himselfe had beene the theme set out to be treated of : but how these very same acts and transactions of christ should together therewith conduce to our reconciliation one with another , this onely is genuine at this time , and to be eyed as the direct and proper levell of what doth ensue : although even this is so involved with that other , that this cannot be explicated without supposing and glancing thereat : this but to set and keepe the readers eye steady upon the single marke aymed at . 1. branch . two things to explicate the first branch . 1. that christs offering himselfe was intended as a sacrifice for enmities betweene the saints , as well as against god . two things are distinctly to be spoken unto for the clearing of these things . 1. that the offering up christs flesh on the crosse , was intended as a sacrifice , as well for our reconciliation mutuall , as for reconciliation with god . 2. how according to the analogy of the ends , use , and intent of sacrifices of old , the offering up of christs flesh should be intended and directed as a sacrifice , to take away these our owne enmities , and make peace and friendship amongst our selves . for the first , which is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this point , that as a sacrifice it was so intended , the whole frame and contexture of these words doth evince it . 1. when he sayes v. 15. that he hath abolisht the enmity in his flesh , he doth undeniably intend that enmity which was betweene these twaine , the jew and gentile ( this hath beene proved afore : ) and therefore he is found particularly to instance in the rites of the ceremoniall law , ( which by a metonymie he calls the enmity , ) as the outward occasion of that bitter enmity in each others hearts . now then 2. that this enmity was taken away by his flesh as a sacrifice ; first , the laying together the phrases of the text , evinceth it ; as when he sayes , he hath abolisht this enmity in his flesh . 1. in saying the enmity in his flesh , it necessarily imports his having taken that enmity in or upon his owne flesh , to answer for it in their stead . even as well , as when in the 16. verse , he is said to have slaine the enmity ( namely , against god ) in himselfe ; thereby is intended , that he tooke that enmity on himselfe ; undertaking to pacify and allay , and by being himselfe slaine , to slay it . 2. in saying in the time past , that he hath abolisht it , in his flesh , this notes out a virtuall act perfectly done and past , ( as in him : ) by vertue of which it is to be destroyed actually in us after . unto which 3. adde that in the 16. v. there is an additionall word [ by the crosse ] put in , which {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or in common , is to be referrd to the abolishing of this enmity in his flesh , v. 15. and reconciling us mutually ; as well as to the slaying of the enmity against god mentioned , v. 16. as that which equally and alike shewes the way , how , we are to understand that in his flesh , he hath perfectly abolisht both these enmities ; namely , by taking on his flesh that enmity , and offering it up upon the crosse as a sacrifice for it . for to say , by the crosse , or by the sacrifice of himselfe on the crosse , is all one : so as what the one verse wants , the other supplies : in his flesh , sayes the 15. v. by the crosse , sayes the 16. and ( which will warrant this ) we have elswhere both put together , 1 coloss. 20 , 22. by the bloud of his crosse , in the body of his flesh , through death . 2. the paralleling this place with that of the 2 coloss. argues this : the enmity here instanced in , by a metonymie is the rites of the ceremoniall law : which he is sayd to have made voyd or weake . thus expressely v. 15. having abolisht in his flesh the enmity , the law of commandements in ordinances : now the abolishing thereof is in that second to the colossians expressely said to have beene by the sacrifice of his flesh on the crosse : or which is all one , that , by his being nayled to the crosse , he nayled it to his crosse , coloss. 2. 14. blotting out the hand-writing of ordinances that was against us , and tooke it out of the way , nayling it to his crosse , which fully accords with this text , he abolisht it in his flesh by the crosse . lastly , ( for a winding up of this ) the parallel which the apostle observeth in his discourse betweene his effecting our peace and reconciliation with god , and this our peace and reconciliation one with another , will induce to it : he being first alike in common termed our peace . v. 14. in respect to either . then to demonstrate each apart , a double enmity ( as i observed at first ) is distinctly and apart mentioned by him . the one v. 15. the other v. 16. of the one he sayes , he hath abolisht : of the other , hee hath slaine it : of the one he sayes , he hath abolisht it in his flesh : of the other , in himselfe ( as the greeke hath it v. 16. ) and so those words by the crosse are common to each : as those first words , [ he is our peace ] were to all that followed . and so as the parallel hath hitherto run along in these particulars , so it holds on , that looke how in this , or by what way he slew the enmity betwixt god and us , on the crosse , by the same way he abolisht the enmity betweene the jew and gentile , or the people of god mutually : but he slew the enmity betweene god and us , on the crosse by taking those our enmities against god on himselfe , and they being found on him , he was slaine and sacrificed for them on the crosse , and thereby slew them and reconciled us to god : in like manner then it is to be understood , that he first tooke all our enmities against one another on his flesh [ in his flesh ] sayes the text : ( and it was the generall intent of sacrifices to be offred up , for what was layd upon them or reckoned to them . ) and so , our enmities being there all found in his flesh , that flesh was offred up for them , and so they were all dissolved and abolisht and made weak , as the text speaks of them , in his being dissolved or made weake ( as the 2 cor. 13. and phil. 3. speakes in like manner of him . ) so then as there was a double enmity , and a double slaying which the apostle mentions ; so there must be in this one sacrifice a double consideration in the intention thereof : it is a sacrifice serving at once , to slay & abolish both the one and the other : he being in common alike and indifferently termed , our peace , as in relation unto either ; there being nothing also done for us by christ , but the like was first done on himselfe . the second thing to explicate the first branch . that one end or use of sacrifices , both among jewes and gentiles , was to ratifie peace betweene man and man , as truly as betweene god and man : and that christs sacrifice holds an analogie herein to other sacrifices . this being cleared , i come to the second , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , namely to demonstrate how according to the analogy of the ends , and use of sacrificing of old in the shadow , christs sacrifice was likewise intended and directed to make peace betweene man and man , jew and gentile , as truly and as genuinely as betweene god and man . for the illustration of this , we must know and consider , that of old feuds or enmities betweene man and man , were removed and put to an end , by sacrifice : and also leagues of amity and friendship even betweene man and man , were antiently ratified and confirmed , and reconciliation established by sacrifices : and as by sacrifices so likewise after sacrifices , or over and beside sacrifices , by eating and feasting together , and this both among jewes and gentiles ( of which latter , namely , that by eating together , friendship was sealed , we shall have further use anon to confirme and explicate this very notion in hand . ) i say leagues of peace and friendship were used to be ratifyed by sacrifices solemnly afore god : so to make such covenants , a matter of religion ( to bind the stronglier : ) and not to be meerly the obligations of humane faith and honesty : even by this , that men did finde them ratifyed in the presence of a deity ; which they worshipt as their god , by so solemne and religious and action ; which did withall invocate from god a curse upon the infringers of that peace and friendship made thereby . this to have beene their use , i am to cleare . we may consider that though all sacrifices were offred up afore and unto god , yet not all onely by way of expiation , or atonement made unto god , or as expressions of thankfulnesse unto him : but some were sacrifices of pacification , and faederall in their intention , betweene man and man , being offred up before god as a witnesse and avenger . this to have been one use of sacrifices is evident both among jewes , and likewise gentiles ( who were in their sacrifices and the rites thereof imitators of the jews . ) 1. the jewes . jer. 34. from v. 8. &c. we reade , that zedekiah the king made a solemne covenant with the people , and they with their servants to let them goe free according to gods law in that behalf made exod. 21. 1. and deut. 15. 12. and this sacrificiall covenant was solemnely performed in gods house , and before god , as v. 15. and 18. the rites of it were , they cut a calfe in twaine , and passed betweene the parts of the calfe , even the princes and all the people , v. 19. in token that it was one common sacrifice between all those parties , masters and servants , and the joint act of each , which being thus solemne , afore god , carried with it an implicit or tacit execration , that if either brake this covenant in this manner confirmed , then let god so deale with them , as this calfe sacrificed was dealt withall : and therefore these having broken this covenant , v. 11. ( which breach of faith was the occasion of this part of jeremies message to them ) god threatens to bring the curse invocated and signified by that rite , upon them , and to retaliate the like unto them v. 18. i will give the men that have transgressed my covenant so he calls it , because the matter of it was his command , and it had been ratified before him , as it followes : ) which have not performed the words of the covenant which they had made before me , when they cut the calfe in twain , and passed betweene the parts thereof . that , therefore [ i will give , ] it is verbum similitudinis ( as 't is often used : ) whose meaning is , i will make them as that calfe , i will answerably deale with them : and so it is explained ; i will give them into the hands of them that seeke their life , and expose them to the sword of the slayer , to slay at his pleasure , as you have done this beast , which you sacrificed : and their dead bodies shall be for meate to the fowls of heaven , &c. the like intendment of sacrifices with the same rite , and like imprecation to confirm leagues and covenants , & end feuds , was in use among the heathen , as might be evidenced by many quotations , which i have met withall . to instance in one out of livy which is most punctuall to the thing in hand , and parallel to the former out of jeremy . they cut a beast in two , the midst and the head with the bowells were placed at the right hand of the way : and the hinder parts on the left hand , and both the armies ( that made the league , ) passed betweene this divided sacrifice . and as the same rites with the former are expressed in this , so the same imprecation is recorded at the making of this covenant , and by sacrifice confirmed , recorded by the same author , when these two nations , albanes and romanes , made this league : si prius defexit , tu illum jupiter sic ferito , ut ego hunc porcum hodie feriam : let god strike him that breakes it , as i strike this swine , sayd the sacrificer . et caesâ jungebant foedera porcâ . aeneid virgil . l. 8. the holy ghost speakes in like language , psal. 50. 5. my people that have made a covenant with me by sacrifice . to bring all this home to the point in hand : there being to be a perpetuall league and covenant of peace to be strucken between jew and gentile , and all other the elect of god , who should be at variance in any age ; and christ having interposed himselfe as a mediatour for us to god , he did with all undertake to be an arbiter betweene them , ( and us all ) among our selves , for all our differences also : and he offred up his flesh as one common sacrifice upon the crosse , at once to be expiatory , to god , to blot out the sinnes and enmities of ours against god himselfe : so also pacificatory betweene man and man , jew and gentile , and all other the elect : and therein answering to , and fulfilling one true end and intendment of sacrifices , as well as in the other of making atonement to god . and the text you see having said first , that hee is made our peace , in making both one , vers. 14. and then pointing us to his flesh , as ( in ) which he bore their enmities , vers. 15. and then carrying us to the crosse , vers. 16. it evidently ( as was said , ) argues , that hee was made our peace , by being thus made a pacificatory sacrifice , for both . and surely ( if there were no other reason to confirme it , ) all sacrifices in all their ends and uses having beene but shadowes of this , and his flesh and the sacrificing it being the subtance , this eminent sacrifice of his must needs be supposed ( as such , ) to have the perfection , use and efficacy , that all other sacrifices could any way be supposed subservient unto , or it had not beene the complete perfection of them ; especially there being this need of having his sacrifice directed to this end , as well as to that other , there falling out so great animosities among those that were members of him ; which as it call'd for a sacrifice to bee offred up to allay and destroy them : so christ in sacrificing himselfe would not leave out , or lose this part of his glory and perfection in this respect . hence accordingly , as here he is termed our peace ; so elsewhere the covenant of the people , and both in the like latitude of sense and meaning . when here he is called our peace , the meaning extends not onely to his being our peace betweene god and us ; but betweene our selves also : so when hee is called the covenant of the people , it intends not onely his being a covenant unto god for us , but a covenant afore god of us ; or ( as there 't is expressed ) of the people of god , namely among themselves . hee is twice so called , and with much evidence , as to this sense : isai. 4 2. 6. i will give thee for a covenant of the people , that is , ( sayes sanctius , ) to the jew , and for a light of the geatiles : and thus a covenant of both . and ch. 49. 8. for a covenant of the people to establish the earth , that is , to this end , to settle in peace the whole earth , both jew and gentile ; so then a covenant of the people ( as you see ) even in this very respect : peace on earth , among men , as well as good will toward men from god in heaven , being the foote of that song was sung at his birth , and the sum of what is here said ; he is our peace . ii. section . the analogy betweene the rites of such pacificatory sacrifices , and this sacrifice of christs as offred up for our mutuall enmities : and how this end and intention of christs sacrifice is held forth in the lords supper . now observe further , a correspondency unto those rites mentioned , that were used in those sacrifices of peace , also held forth in this sacrifice of his . the beast in such cases was divided and cut in twain for both parties to passe through , and so peace to be made between them . and christ to make both , or , twain one ( as here , ) was divided and cut ( as it were ) in twain : the godhead for a time forsaking the manhood , my god , my god , why hast thou forsaken me ? his soule also being by death separated from his body ; his joynts loosned , to dissolve this enmity ; the vaile of his flesh rent , to rend the partition wall . thus he was cut in twain as one common sacrifice , between both . and againe as the sacrificing of the beast cut a sunder was reckoned the common joynt act of both parties in such a case , and they were esteemed by god , and by one another , each to have an hand in the sacrificing of it , and as consenting to the covenant and peace that was intended to be entred into and ratified by it : so here in this . and though we then personally existed not , yet all we being considered in him , by god , ( who gave us to him ; ) and by himselfe , that voluntarily sustained our persons , and he offering up himselfe as a sacrifice on our behalfe , and for our behoofe and in our names ; hence his will in offring up himselfe , was volunt as totius , the act and will of the whole body , whose persons he sustayned ; our wills were thereby involved in his will ; his act was our act : and it may truly be said , that a covenant of peace was then made afore god , by us , and for us : for he was our priest therein for us , as well as our sacrifice . and hence in a further correspondency to the manner of those typicall sacrifices : therein although the priest onely offred up the sacrifice for the people , and in their name and stead , yet to shew it was their act , they used to eate of it after , or of that which was offred up with it . the interpretation of which eating thereof , by the people , the apostle gives us to be this , 1 cor. 10. 18. they that did eate of the sacrifices were partakers of the altar : that is , thereby they declared the sacrifice to be theirs , the offering it up to be their act , that they partook , and had an hand in it , as if they had been at the altar with the priest himselfe . just in like manner , to shew that we were reckoned consenting to , and partakers in this sacrifice of christ our priest , and that it was our own act , we doe in like manner partake of that sacrifice by eating of it ; the lords supper being as tertullian rightly termed it , participatio sacrificii , which notion the apostle there confirmes in a parallel of the lords supper in this very respect , to the case of those sacrifices then ( for unto this purpose it was that he brings in that instance of the sacrifices , v. 16. ) the bread which we breake , ( sayes he ) is it not the communion of the body of christ ? namely considered , as sacrificed once upon the altar of the crosse , and so by eating thereof , we are all partakers of that one bread , as the thing signifying ; and of that one body sacrificed , as the thing signified : and so by this way of partaking therein , namely , by eating thereof , is shewn , as in the sacrifices of old , that it is our owne sacrifice . and this not onely as a estius upon the place , who sayes , that by eating they were accounted partakers of the sacrifice , as that which was offered for them : but further as b grotius , ( speaking of the lords supper , upon mat. 26. 25. ) they are in christs intent , sayes he , through their eating thereof , so partakers of this his sacrifice , quasi ipsi hoc obtulissent , as if themselves had offered it up . and thus to hold forth this previous consent of theirs , was one part of christs intent in instituting eating and drinking in the lords supper , in a correspondency to the like mysterious intent in the peoples eating of the sacrifices of old : grotius indeed puts the reason , why it is to be esteemed , as if we had offered up that sacrifice , onely upon this , because it was offered up by him ( sayes he ) that had taken their nature : but i adde out of this text , because he had tooke on him their persons , in one body , and their enmities , and stood in their stead , as their priest , as well as their sacrifice : and so it was to be reckond their act on his crosse , as much as the peoples then , who used to bring the sacrifice to the priest , who , there , offered it alone upon the altar ; whereas here we ( our selves ) were brought to christ by the father to undertake to be a priest for us , and he voluntarily undertooke our persons . and so , as levi is accounted to have offered tithes in abraham his father , when he paid them to melchisedech ; so we much rather to have offered up a common sacrifice of peace amongst our selves , when christ offered up himselfe . and hence also likewise , as in those pacificatory foederall sacrifices between two parties of men , whoever of them went about to violate or infringe the tearmes of peace , that sacrifice was intended to confirme , did ( by reason it was his act ) bring upon himselfe the curse , which ceremonially and visibly was inflicted on the beast or sacrifice slaine : so here this act of sacrificing of christ for mutuall peace being thus interpretativè ours , and our consent involved , hence i say in like manner , whoever goeth about to breake this covenant , and seeketh to uphold the enmity among the people of god , he doth not onely renounce his owne act , but what in him lies , frustrates that intention of it ; and so further incurres the imprecation infolded in it , and brings upon himselfe the bloud of the covenant , as in allusion to this curse ( according to the implyed intent of such a sacrificiall covenant ) the apostle speakes heb. 10. now further to finish this branch , let this be added ; that christ was not simply offered up as a sacrifice to confirme a meere or bare league of peace and amity betweene us : ( sometimes such sacrifices afore spoken of were designed onely to make and bind new leagues and covenants betweene such parties , as never had beene at variance : ) but here in this case of ours , as there was a covenant of amity to be strucke , so there were enmities to be abolisht and slaine , as the text hath it ; and that by this sacrifice and slaying of his flesh : which cannot be conceived otherwise to have beene transacted , but that as in other sacrifices offered up , the trespasses were laid upon the head of the sacrifice , and so in a significant mystery slaine and done away in the death of the thing sacrificed : and that as in that other way of reconciling us to god , the lord did lay upon him the iniquities of us all , namely , against himselfe ( as isay speakes in allusion unto the rites ( and the signification therof , in those sacrifices : ) to which this text simularly speakes when it saies , he slew the enmity in himselfe , v. 16. ) so answerably it was in this ( which is its parallel : ) all the enmities and mutuall injuries and feuds between us the people of god , were all laid upon him , and he tooke them in his flesh , and in slaying thereof slew these also , and abolisht them , that so he might reconcile them in one body . and so the same nailes that pierced through his hands and feet , did naile all our enmities , and the causes and occasions of them , to the same crosse , as 2 coloss. insinuates . so as , we are to looke upon jesus christ hanging on the crosse , as an equall arbiter betweene both parties , that takes upon himselfe whatever either partie hath against the other . lo here i hang ( saies christ a dying ) and let the reproaches wherewith you reproach each other fall on me : the sting of them all fix it selfe on my flesh ; and in my death dye all together with me ; lo i dye to pacific both : have therefore any of you ought against each other ? quit them , and take me as a sacrifice , in bloud betweene you ; onely doe not kill me , and each other too , for the same offence : for you , and your enmities , have brought me to this altar of the crosse , and i offer my selfe as your peace , and as your priest : will you kill me first , and then one another too ? and thus , if taking all your sinnes against god himselfe upon his flesh , and sacrificing it for you , is of prevalency to kill , and slay that enmity ; much more is it of force to kill these your enmities also . thus , like as by assuming the likenesse of sinfull flesh , he killed the sinne in our flesh : so by taking these our enmities and animosities in his flesh , he slew and abolisht them : and as his death was the death of death , so of these . and like as he cured diseases by taking them on himselfe by sympathy , 't is said of him when his healing of them is recorded ) himselfe tooke our infirmities , and bare our sicknesses : and as not our sinnes against god onely , but our sicknesses by sympathy : so , not our enmities against god onely , but our animosities one against another ; and by bearing them abolisht them ; by dying as an arbiter betweene us , slew them : and therefore in the text , he is called our peace , not our peacemaker onely , ( when this peace amongst our selves is spoken of , ) to note out , as musculus observes , that he was not onely efficiently our peacemaker , the author of our peace , but our peace materially , the matter of our peace , by the sacrifice of himselfe . god is stiled our peacemaker , our reconciler ; god was in christ reconciling the world : but not our peace ; this is proper to christ : and why ? but because he onely was the sacrifice of our peace , and bore our enmities . even as he is not only called the redeemer , ( so god also is , ) but redemption it selfe . now for a coronis to this first branch , and withall to adde a further confirmation yet , that christs death was intended as a sacrifice to these ends , for amity and unity among gods people , we may clearly view and behold this truth in the mirrour of the lords supper . one most genuine and primary import whereof , and end of the institution of it , being this very thing in hand : ( i shall have recourse thereto againe in the next branch also upon the same account that now . ) the lords supper in its full and proper scope , is , as you know , a solemne commemoration of christs death offered up upon the crosse , or if you will , in the apostles owne words , it is a shewing forth his death till he comes : and doe this ( sayes christ ) in remembrance of me ; namely , in dying for you : and so withall to commemorate with application to themselves , the principall ends and intendments of that his death , which is therein acted over afore their eyes . hence therefore i take this as an undoubted maxime , which no knowing christian will deny ( and it s the foundation of what i am now a building : ) that looke what principall ends , purposes or intendments this supper or sacrificiall feast holds forth in its institution unto us : those must needs be lookt at , by all christians , in the like proportion , to have been the maine ends and purposes of his death to be remembred . so that we may argue mutually from what were the ends of christs death , unto what must needs be the designed intendments of this sacrament . and we may as certainly conclude , and inferre to our selves , what were the intendments of his death , by what are the genuine ends of that sacrament . these answer each to other , as the image in the glasse doth to the principall lineaments in the face ; the impresse on the wax , to that in the scale ; the action , the signe and remembrances , to the thing signified and to be remembred . now it is evident that christ upon his death instituted that supper , as , to be a seale of that covenant of grace betweene god and us , ratified thereby ; so , also to be a communion , the highest outward pledge , ratification and testimony of love and amity among his members themselves . and accordingly , it being in the common nature of it , a feast : looke as betweene god and us , it was ordained to be epulum foederale , a covenant feast betweene him and us : ( the evidence whereof lyes in this , that he invites us to his table as friends , and as those he is at peace withall , and reconciled unto : ) so , in like manner betweene the saints themselves , it was as evidently , ordained to be a syntaxis , a love feast , in that they eate and drinke together at one and the same table , and so become as the apostle saies , one bread . and againe , looke as betweene god and us , to shew that the procurement of this peace and reconciliation betweene him and us , was this very sacrifice of christs death , ( as that which made our peace , ) god therefore invites us , post sacrificium oblatum , after the sacrifice offered up , to eate of the symboles of it ; that is , of bread and wine , which are the signes and symboles of his body and bloud sacrificed for peace : so in like manner doth this hold as to the peace betweene our selves : and we may infer , that we were through the offering up thereof , reconciled one to another , and all mutuall enmities slaine and done away thereby , in that we eate together thereof in a communion ; which was a sacrifice once offered , but now feasted upon together : and doth shew , that christians of all professions or relations of men have the strongest obligations unto mutuall love and charity : for the bread broken and the cup are the symboles of their saviours body and bloud once made a sacrifice ; and therefore they eating thereof together , as of a feast after a sacrifice , doe shew forth this union and agreement , to have been the avowed purchase , and impretation of the body and bloud so sacrificed . there was a controversie of late yeares fomented by some through popish complyances , that the lords supper might be stiled a sacrifice , the table an altar , which produced in the discussion of it ( as all controversies doe in the issue some further truth ) the discovery of this true decision of it : that it was not a sacrifice , but a feast after and upon christs sacrificing of himselfe ; participatio sacrificii , as tertullian calls it , a sacrificiall feast commemorating and confirming all those ends for which the onely true and proper sacrifice of christ was offered up , and so this feast a visible ratification of all such ends , whereof this , is evidently one . iii. section . a digression shewing : 1. that eating and drinking together . especially upon , and after a pacificatory sacrifice , was a farther confirmation of mutuall peace , both among jewes and gentiles : and 2. that the eating the lords supper , hath the same intent and accord thereunto : the harmony of all these notions together . now therefore to draw all these lines into one center , and to make the harmony and consent of all these notions the more full ; and together therewith to render the harmony more compleat betweene the lords death , and its being intended as a sacrifice to procure this peace , and the lords supper as a feast after this sacrifice , holding forth this very thing , as purchased thereby , and so further to confirme all this : looke as before i shewed ( as in relation to the demonstration that christs death was intended as a sacrifice for such a peace ) that that was one end and use of sacrifices both among jewes and gentiles , to found and create leagues of amity between man and man so it is proper and requisite for me now to make another like digression , ( as in relation to this notion of the lords supper ) to shew how that also by eating and feasting together ( especially after or upon such a kind of sacrifice ) these leagues of love were anciently used to be further confirmed and ratified : that so it may appeare that as according to the analogy of such sacrifices , christs death was a sacrifice directed and intended to that end ; so also that according to the analogy of such feasting in and upon sacrifices , this eating and feasting together upon the symboles of that sacrifice by believers , is as genuinely intended a scale of this reconciliation amongst them , and that in a due correspondency and answerablenesse to the genuine intent of that sacrifice it selfe , as that which had purchased and procured it . i might be as large in this as in the former . when after a grudge and enmity past betweene laban and jacob , laban to bury all things betweene them would enter into a covenant of peace ; come ( sayes he , gen. 31. 44. ) let us make a covenant i and thou : and ( that by a signe , for he addes ) let it be a witnesse betweene thee and me : now what was that signe and witnesse ? in the 46. 't is said , they tooke stones , and made an heape , and did eate there : and v. 54. ( after an oath passed v. 53. ) jacob offered a sacrifice on the mount ; and called his brethren ( or kinsmen ) to eate bread ; and early in the morning laban departed . the like did isaac with abimelech , gen. 26. 28. david with abner , 2 sam. 3. 20. i single forth chiefly those two , 1. because the parties that used and agreed in this signall rite , were the one jewes , as isaac and jacob ; the other gentiles , as abimilech and laban : to shew at once that this way of convenanting was common to them both , as the former by sacrificing was also shewn to be . * and further , that this rite of eating together , the gentiles themselves did use , especially after such sacrifices as were federall , unto this intent , that by that superadded custome of eating together , upon or after sacrificing , they might the more ratifie and confirme such covenants , first made , and begun by sacrificing . this seemes to me to be the intendment , exod. 34. 15. lest thou make a covenant ( god speakes it to the jew ) with the inhabitants of the land , and thou goe a whoring after their gods , and doe sacrifice unto their gods , and one call thee , and thou eate of their sacrifices : namely upon pretence of confirming that covenant , which having first been contracted and agreed on , they might further be drawn on , to sacrifice and so eate of the sacrifices also , with those heathens in token of confirming such a league , as was the known common manner and custome of each to doe . yea , and those that were more barbarous and inhumane among the gentiles , when they would put the more binding force into their covenants , or some such more solemne conspiracy , they used to sacrifice a man ( a slave suppose , ) and eate his flesh , and drinke his bloud together ; which because they judged the more stupendious , they judged would carry with it , the deepest and more binding obligation . thus , wee read in plutarch , those roman gallants entring into a covenant dranke the bloud of a man , whom first as a sacrifice they had killed . and the same plutarch sayes of another company ( those conspirators with catiline : ) that they sacrificed a man , and did eate his flesh . so to bind and unite each other more firmely to stick fast , and close together in so great an undertaking , by the most sure and firmest way that their religion could invent . and psal. 16. 4. makes an expresse mention of such among the heathens , terming them their drinke offerings of blood . see also ezek. 39. 17 , 18 , 19. men and nations lesse barbarous tooke wine instead of bloud , to confirme their leagues after sacrifices , it being the likest and neerest unto bloud , the bloud of the grape . now then to bring all this home to the point in hand , christ our passeover , ( and so our sacrifice for us ) having been slayn and offred up for our mutuall peace , hath instituted and ordained us believers to keepe this feast , ( it is the apostles own allusion , agreeing with and founded on the notion we have been prosecuting : ) and that to this end , that by partaking of it as a sacrifice , and by shewing forth his death , wee might hold forth , all the avowed ends of that sacrifice with application to our selves . the eminent ends of the one as a sacrifice , corresponding and answering to the eminent ends of the other as a feast . a feast it is , of gods providing , and he the great entertainer of us at it , in token of peace betweene him and us : for he it was , who prepared the sacrifice it selfe , and unto whom as a whole burnt offring christ was offred up ; but god is not as one that sits down and eates with us , though he smelt a sweet savour in it , we are the guests , and he the master , of this feast : and yet he thereby proclaimes , and professeth his being reconciled , in that he causeth us to sit downe at his table . and this is the prime , and most eminent significancy of it . and to hold forth this intent thereof , as between god us , others have prosecuted this notion . but there is another , ( more conspicuously suited to the notion which hath been driven , and ) which is no lesse in the intention of the institution it selfe : and indeed of the two more obvious to outward sence , ) and that is , that the persons themselves , for whom it is prepared , that doe visibly sit down , and doe eate and drinke ( in proper speech , ) the bread and cup together , that they are agreed , and at peace each with other . god he is but as an invisible entertainer : but our eating and drinking together , is visible to all the world ; we outwardly shew forth his death , and doe withall as visibly shew forth this to have been the intent of it . yea and if wee could raise up those nations of old , both jewes and gentiles , and call together the most part of the world at this day : and should but declare , that this is a feast , especially a sacrificall feast , a feast after a sacrifice , offered once up for our amity & peace by so great a mediatour : the common instinct , and notion which their own customes had begot in them , would presently prompt them , and cause them universally to understand and say among themselves , these men were at enmity one with another , and a sacrifice was offred up to abolish it , and to confirme an union and pacification amongst them , and loe therefore , they doe further eate and participate thereof , and communicate therein . a manifest profession it is , that they are in mutuall love , amity and concord one with another : and thereby further ratifying that unity , which that sacrifice , had beene offred up afore , for the renewing of . this is truly the interpretation of that solemn celebration even in the sight of all the heathens and unto the principles of all the nations , among whom sacrifices were in use : yea and this they would all account , the strongest and firmest bond of union that any religion could afford . and add this , the more noble the sacrifice was , as if of a man , beeing a more noble creature , the more obliging they accounted ( as was observed ) the bands of that covenant made thereby . now our passeover is slain , our peace is sacrificed , not man , but christ god-man ; he sanctifying by the fulnesse of god dwelling personally in him the sacrifice of that his flesh and humane nature , to an infinity of valew and worth . he hath become a sacrifice of our mutuall peace , was cut in twain ; and to compleate this union among our selves , he hath in a stupendious way appointed his own body and bloud to be received and shared as a feast amongst us , succeeding that sacrifice once offred up . the bread we breake is it not the communion of the body of christ : the cup the communion of his bloud : ( so speakes paul a most faithfull interpreter of these mysteries ) and a communion of many as one body ( as it followes there . ) 't is strange that an heathen speaking of one of their sacred feasts , intended to confirme an agreement between two great personages , should use the same expression ; communicarunt concordiam they are said to have communicated concord , and this because they communicated together in the same feast dedicated to their chiefe god , and which was ordained to testify concord between them : the apostle calls it in like manner , a communion : whereby many are made one bread , in that they eate of that one bread ; which whilest they eate and drinke in , they eate and drinke the highest charity and agreement each with , and unto other . but that this sort of peace and love , namely mutuall among the receivers was an avowed intendment of our partaking of the lords supper , needs not to be insisted on : this import of it hath tooke the deepest impression upon the most vulgar apprehension , of all that professe christianity , of any other . to be in charity with their neighbour , &c. hath remaind in all ages of the church , upon the spirits of the most ignorant and superstitious , when those other higher ends and intendments of it were forgotten . my inference therefore is strong and sure : that what was thus eminent an intention of this feast upon a sacrifice , must needs be , upon all the former accounts , as eminent an intention of that sacrifice it self , as such . onely let mee ad this : that though all the people of god will not ; some of them not at all : many not together eate of this feast through difference of judgement , ( and it is strange , that this which is the sacrament of concord , should have in the controversies about it more differences , and those more dividing then any other part of divine truth or worship , ) yet still however this stands good , to be the native originall end , and institution of the ordinance it selfe , and so by inference , this to have been the intent of christs death as a sacrifice to the same end : of which death , to be sure , they all must partake ; and unto which christ they must have recourse , even all and every person that are , or shall be the people of god ; and by so doing they find themselves upon all these accounts forementioned , engaged and obliged unto peace and concord with all the saints in the world , how differing so ever in judgement , in him , who is our peace , and by that sacrifice hath made both one . and thus much for this branch , which treates of what christ hath done in his own person to procure this peace . iv. section . the second branch , what christ did by way of representation of our persons : that phrase in one body explained . the second branch of this first head is , what christ did by way of representation of our persons , and how that conduceth to this mutuall reconciliation of the saints among themselves . this we have in that small additionall which is found in the 16. verse , that he might reconcile both unto god [ in one body , ] by the crosse having slayn the enmity . the meaning whereof is this , that he did collect , and gather together in one body all the people of god , that is , did sustaine their persons , stood in their stead , as one common person in whom they were all met , representing them equally and alike unto god , and so reconciled them to god in one body . as you heard he bore their enmities in his flesh and so abolisht them : so withall he bore their persons , considered as one collective body , and under that consideration reconciled them to god . and this superadds to the former consideration of being a sacrifice for their enmities mutually , for that he might have been , and have performed it for each of their persons , considered singly and apart . but further we see hee was pleased to gather them into one body in himselfe . if you aske me where and when this representation of all the saints was by christ , more especially made , and when it was they were lookt at by god as one body ; the text tells us , on the crosse . by which he thus reconciled us to god in one body . i will not now insist on that which at first , to make my way cleare , i was so large upon : that that kind of reconciliation of us , wrought by christ for us on the crosse , is here intended : to all which this may be added ; that it was that reconciliation which at once tooke in and comprehended , all both jew and gentile in all ages into one body ; which was never yet since actually done , but therefore then was done in himselfe . that which is now onely left for clearing my way , is the opening the import of those words [ in one body , ] which clause is that i take for my foundation of this second paragraph . there is a question among interpreters , whether by this one body in the text be meant the church onely , considered as one mysticall body in christ ; or onely the body and humane nature of jesus christ himselfe , hanging upon the crosse : i would to reconcile both senses take in both , as conducing to the reconciliation of us . 1. supposing , ( which is necessary , ) christs person , his humane nature , or ( his flesh v. 15. ) to be the ubi , the substratum , the meeting place , and randezvouz of this other great body of the elect , where this whole company appeared , and was represented , so to be reconciled unto god . for indeed what the apostle mentions here apart , and at distance each from other : his flesh , v. 15. and body , v. 16. these elsewhere he brings together , 1 coll. 22. having made peace in the body of his flesh through death . which body as hanging on the crosse was 2 cloathed upon when most naked with this other body , which he himselfe tooke on him to sustaine and represent , and to stand in their stead , even the whole body of his elect : his body ( personally his ) becoming by representation one with that his other body , ( mystically his ) in sum , in the body of christ personall , as the body representing , the whole body of christ mysticall , as the body represented , was met in one afore god , and unto god . and in that one body of christ personall , were all these persons ( thus represented , ) reconciled unto god together , as in one body , by vertue of this representation . v. section . the influence , that our being reconciled to god , in one body , hath into our reconciliation mutuall : in two eminent respects . if any shall aske what influence and virtue this their being considered as one body , met in his body , and under that consideration reconciled to god hath into their reconciliation one to another ; i answer , much every way ; neither is it mentioned last ( as last in order , ) but as the foundation of all other considerations thereto belonging . 1. in that they were thus all once met in one body , in the body of christ both in his intendment , and his fathers view , this consideration , ( if no more , ) hath force enough in it to bring them together againe , in after times . even this clandestine union ( such indeed in respect of our knowledge of it then , yet having all three persons the witnesses in heaven present ) this precontract , this anticipated onenesse , this forehand union hath such vertue in it , that let them afterwards fall out never so much , they must be brought together again and be one ; heaven and earth may be dissolved , this union thus once solemnized , can never be frustrated or dissolved : what god and christ did thus put together , sinne and devill , men and angells cannot alwayes , and for ever keepe assunder . his fathers donation of them to him , and christs own representation of the same persons to his father again , have a proportionable like virtue in them : for there is the same reason of both . now of the one christ sayes , all that the father giveth me shall come to me , joh. 6. 37. christ mentions that gift of them , by the lumpe to him , by the father , as the reason or cause ( rather ) why they could not ever be kept from him : and as none can keep them from him , because given of the father to him , in like manner and for the like reason , the whole body of them cannot be kept one from another , because presented by him againe to the father : christ mentions both these considerations as of equall efficacy in that prayer , whereby he sanctifyed that sacrifice of himselfe , john 17. thine they were , and thou gavest them me . all mine are thine , and thine are mine , and i pray v. 21. that they all may be one , ( and that in this world ) as we are . christ then not onely died for his sheepe apart , that they might come to himselfe , as joh. 10. 15. but further that they might be one fold , as it followes there . and as the evangelist interprets cajaphas prophecy ; hee died to gather together in one the children of god , that were scattered abroad . joh. 11. 51 , 52. to make sure which gathering to come , he in and at his death gathered them together representatively , they met all in him , and ascended the crosse with him , as peters phrase is of all their sins , ( therefore much more their persons ) 1 pet. 2. 24. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he himselfe carryed up in ( or together with ) his body , our sins up to the tree : ascendere fecit sursum simul cum seipso . the crosse was the first generall rendezvouz in this world appointed for him and his members , where they were crucified in him and with him , as the apostle often speakes . christ told the jewes , if i be lifted up , joh. 12. 32. ( speaking of his death on the crosse , v. 33. ) i will draw all to me : and here you see the reason of it , for in their lifting up him , they lift up all his with him , as hung to and adjoyned with him in one body , in his body . this great and universall loadstone set in that steele of the crosse , having then gathered all these lesser magneticke bodies , pieces of himselfe , into himselfe ; the vertue hereof will draw them all together in one againe , as they come to exist in the world : they may be scattered , they may fall out , but as branches united in one root , though severed by winds and stormes , and beaten one from and against another , yet the root holding them in a firme and indissoluble union , it brings them to a quiet order , and station againe . and if the now scattered jewes must one day come together , and make one body againe ; because those dry bones ( the umbrae , the ghastly shadowes of them ) were seene once to meet in ezekiels vision : how much more shall the elect coalesce in one new man , because they once met in him , that is , the body , and not the shadow ? if those jewes must meet , that the prophecy , the vision might be fulfilled , these must much move , that the end of his death , and his hanging on the tree may be fulfilled , in whom all visions and promises have their amen and accomplishment . as in his death , so in his resurrection also , they are considered as one body with him , isay 26. 19. together with my dead body they shall arise ( sayes christ ) and both , in death and resurrection , one body , to the end they may be presented ( together ) in one body , all at last , coloss. 1. 22. and in the meane time in the efficacy of these forehand meetings are they to be created into one new man , v. 15. and that even {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one individuall man , gal. 3. ult. not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one bulke , body , or thing onely . this one new man , which they are to grow up into , answereth exactly to that one body , which was then gathered together , represented and met in him on the crosse , bearing the image of it , and wrought by the vertue of it . the second is , that if such a force and efficacy flowes from their having met once , as one body , then much more from this , ( which the text addes ) that they were reconciled to god in that one body . this clause , in one body , was on purpose inserted together with their reconciliation to god , to shew , that they were no otherwise esteemed , or lookt at by god as reconciled to him , but as under that representation , view and respect had of them ( as then ) by him , that so , dum sociaret deo , sociavit inter se : their reconciliation with god was not considered , nor wrought onely apart , singly , man by man ( though christ bore all their names too ) but the tearmes were such , unlesse all were , and that as in one body , and community together among themselves reputed reconciled , the whole reconciliation , and of no one person , unto god , should be accounted valid with him . so as their very peace with god , was not onely never severed from , but not considered , nor effected , nor of force without the consideration of their being one each with other , in christ . insomuch as upon the law and tenour of this originall act thus past , god might according to the true intent thereof , yea and would renounce their reconciliation with himselfe , if not to be succeeded with this reconciliation of theirs mutually . and allthough this latter doth in respect of execution and accomplishment succeed the other in time , ( the saints they doe not all presently agree , and come together as one body ) yet in the originall enacting , and first founding of reconciliation by christ , these were thus on purpose by god interwoven and indented the one in the other ; and the termes and tenure of each enterchangeably wrought into , and moulded in one and the same fundamentall charter and law of reconciliation mutuall : then which nothing could have been made more strong and binding , or sure to have effect in dne time . vi . section . this reconciliation of the saints to god considered as in one body , held likewise forth in the administration of the lords supper . and one eminent foundation of the institution of fixed church communion , hinted herein . the impresse and resemblance of this , namely christs reconciling us to god in one body , wee may likewise perceive : ( and i shall mention it the rather to make the harmony of this with all the former still more full ) in the administration of the lords supper : in which we may view this truth also , as wehave done the other . that supper being ordeined to shew forth his death ; looke as he dyed , so it represents it . as therefore christ was sacrificed representing the generall assembly of saints , & so in one body reconciled them to god : so , this supper was ordeined , ( in the regular administration of it , ) to hold forth the image of this , as neer as possible such an ordinance could be supposed to have done it ; for answerably the seate , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , is a communion of many saints met together in one body . and not otherwise . thus 1 cor. 10. 17. for we being many are òne bread and one body . he had said v. 16. that the lords supper it was the communion of the body of christ , &c. that is , a communion of christs body , as to each , so as of a company united together among themselves ; and accordingly the apostle subjoynes this as the reason ; for we ( whom you see , doe ordinarily partake of it , ) are many ( not one or two apart ) and those many , are one bread and one body : one bread as the signe ; one body as the thing signified . and thus we are , then , considered to be , when christ as dying is communicated by us . for to shew forth his death is the end of this sacrament . the seate therefore or subject of partaking in this communion , of christs body and bloud ; and which is ordained for the publique participation of it , is not either single christians , but a many ; nor those meeting as a fluid company like clouds uncertainly , or as men at an ordinary for running sacraments ( as some would have them ) but fixed setledly , as incorporated bodyes . which institution , having for its subject such a society , as then , when christs death is to be shewne forth , doth suitably and correspondently set forth , how that the whole church the image of which whole universall church , ( these particular churches doe beare , as a late commentator hath observed upon that plaee ) was represented in and by christ dying for us , under this consideration of being one body , then in him . and there is this ground for it , that the whole of that ordinance was intended to represent the whole of his death , and the imports of it , as farre as was possible . so then looke as the death it selfe and his bitter passion are represented therein , both of body in the breaking the bread , which is the communion of his body : of the soule in the wine , which is called the communion of his bloud , and this is the bloud of the new testament , so expressed in allusion to that of the old , in which the bloud was chosen out , as the neerest visible representer of the invisible soule , that could be . the life lies in the bloud ( for the spirits which are the animal life doe run in it , ) so spake the old law , and the poet the same ; sanguine quaerendi reditus animâque litandum . he termes the sacrifice of the bloud , the sacrifice of the soule : and so wine was chosen as the neerest resemblance of bloud , being also the bloud of the grape . as thus the death it selfe in all the parts of it ; so the subject for which hee dyed , his body , and that under that very consideration he died for them [ as one body , ] is in like manner , as visibly and plainly held forth ; every particular church bearing by institution the image of the whole church ( as therein it hath also all the priviledges of it ) fitly shewing forth , thereby , not onely that christ died for them singly , and a part considered ( which yet is therewith held forth here in that each personally doth partake thereof , ) that might have been sufficiently evidenced if every person or family apart , had been warranted to have received , and eaten this sacrificiall feast alone ( as they did the passeover and the sacrifices , lent. 7. 18. ) but the institution is for many ; which very word christ mentions in the institution , this is the bloud of the new testament shed for many , which word , i believe the apostle had aney unto when he sayd , we being many are partakers , &c. christ indeed principally aimed therein , to shew , that his intent in dying , was for a multitud of mankinde , the whole body of his elect : yet because he inserts the mention hereof ; at the delivery of those elements , and that the ordinance it selfe was suited to hold forth this intent , the apostle takes the hint of it ; and adds this glosse and construction upon it as glaunced at in it : that according to the institution and import of this ordinance , the partakers hereof are to be a many ( not one or two alone : ) and these united into one body , to the end that thereby may be held forth this great intendment in his death , that he died for the many of his church , as one collective body . this however wee are sure of , that this way of partaking this supper as in one body , was to the apostle a matter of that moment , that we find him bitterly inveighing in the next chapter , that the same individuall church of corinth , when they came together in one for that and other ordinances , should of all ordinances else , not receive this ordinance together in such a community , but perverting that order , should even in that place appointed for the meetings of the whole church , divide themselves into private severall companies , and so make this as a private supper , which in the nature and intendment of the institution of it , was to be a communion of the whole church or body together . insomuch as he sayes , this is not to eate the lords supper : for in eating ( namely this sacramentall supper , ) every one takes before ( others perhaps do come : ) his own supper , together with the lords , & so maketh it as a private colation or as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; wherefore my brethren when you come together to eate ( that supper , ) tarry one for another , to make a full meeting of the whole body : and as for other suppers , every man is at liberty to take them at home as he pleaseth , v. 34. the apostle is thus zealous in it , as he had reason , because hereby is shewne forth one principall mystery in christs death , for from this , at least upon occasion of this particular as well as any other , doth the apostle utter this great maxime , yea shew forth his death till he comes , v. 26. of such moment in their import and significancy are things ( thus small and meane in the eyes of some ) that yet are full of mystery in christs intendment . and thus much for the second head . finis . notes, typically marginal, from the original text notes for div a85431e-140 v. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . v. 15. v. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . v. 14 , 15. v. 15. v. 16. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , magisquidpiam quā {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , occidere , significat occidere cum saevitiâ . beza . mat. 10. 28 ezek. 25. 15. lib. 14. satyr . * the word signifies both wormes & circumcised . deut. 7. 11. hispanus . * 1 serm. sat . 5. † l. 7. * sat. 5. * malvenda hom de antichristo , c. 3. † barn . an 72. c. 31. am mian de marco lib. 11. ibid. diod. 1. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} * cicero pro flacco . notes for div a85431e-7050 liquet quod apud israclitas faedera partim epulis partim sacrificiis inita fuisse & sancita . vide rivet in gen. 31. exercit. 135. caput , medium , & prior pars ad dextram , posterior ad laevam viae : pariter inter hanc divisam hostiam copiae armatae traducuntur . liv. l. 39. the latin foedus à feriendo ; and hence percutere , elicere faedus , to strike a covenant ( with us . ) thus sanctio à sanguine , which that of tacitus confirmes , sacrificiis conspiratio sancitur : agreements and combinations had their sanction and confirmation by sacrifices : and faedus cruore sacratum , lib. annal. 12. psal. 22. a edendo censebantur , ipsius sacrificii tanquam pro ipsis oblati fieri participes . est . in loc. b christus vult in se credentes participes fieri ejus sacrificii , plane , quasi ipsi hoc sacrificium obtulissent , quia oblatum ab eo qui naturam eorum susceperat . rom. 8. 1 cor. 15. * some instances have been collected by mr. meade , diatr . 2. part . upon mal. 1. 11. as also by r. c. after him . grotius , rivetus , of the customes of severall nations , antient and modern , to shew eating and drinking together to have been intended testimonies , and ratifications of amity . i only shall cast in one from the custome of the east-indians ( as in the stories of whom there are found , as well as in other eastern nations to this day , many footsteps of like customes to the jewes of old : ) sir th. roe ambassador there , in his journall observations relates , how he was invited by one of the great ones of the court to a banquet with this very expression ( simular to those which those authors alledge as in use among other nations : ) we will eate bread and salt together to scale a friendship which i desire . purchas pilgri . 1 part. p. 348. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 cor. 10. scipio , jovis epulo , cū graccho concordiam communicavit . vale max. lib. 6. c. 2. bullinger . zanchius . beza . groius . crocius . omnes qui eidem mensae sacrae pa●iter accumbimus , & unam facimus & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quae {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} totius ecclesiae gerit imaginem . grot. 1 cor. 10. 17. virg. 11. aen. the blessed life and meritorious death of our lord & saviour jesus christ, from his conception to his cross, and from his cross to his crown together with the series, and order of his ministery, and miracles, as they are recorded by the four evangelists, wherein what is wanting in one is supplied out of the other / by sam. clarke ... clarke, samuel, 1599-1682. 1664 approx. 135 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a33297 wing c4502 estc r15233 12950722 ocm 12950722 95889 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a33297) transcribed from: (early english books online ; image set 95889) images scanned from microfilm: (early english books, 1641-1700 ; 733:50) the blessed life and meritorious death of our lord & saviour jesus christ, from his conception to his cross, and from his cross to his crown together with the series, and order of his ministery, and miracles, as they are recorded by the four evangelists, wherein what is wanting in one is supplied out of the other / by sam. clarke ... clarke, samuel, 1599-1682. [2], 54 p. printed for william miller, london : 1664. marginal notes. advertisement: p. 54. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within 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nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -biography. jesus christ -miracles. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the blessed life , and meritorious death of our lord & saviour jesus christ ; from his conception to his cross , and from his cross to his crown . together with the series , and order of his ministery , and miracles , as they are recorded by the four evangelists , wherein what is wanting in one is supplied out of the other . by sam . clarke , sometime pastor in st bennet-fink , london . in all things it behoved him to be made like unto his brethren , that he might be a merciful , and faithful high priest in things pertaining to god , to make reconciliation for the sins of the people . for in that he himself hath suffered being tempted , he is able to succour them that are tempted . heb. 2. 17 , 18. london , printed for william miller at the sign of the gilded-acron st pauls churchyard near the little north door . 1664. imprimatur , joh. hall r. p. d. episc. lond. à sac. domest . april 13. 1664. the life & death of our blessed lord & saviour jesus christ. in the 6th moneth after john , sirnamed the baptist , was conceived , the angel gabriel ( who had in time past foretold to daniel , the coming of the messias , by a definite number of weeks ) was sent by god to nazareth in galilee , to the blessed virgin mary , that was betrothed to joseph , of the same tribe of judah with her self , and of the stock of david , who , after salutations , declared unto her that she should bring forth the son of god , and should call his name jesus : and having more fully taught her of the admirable manner of her conception , to be performed by the power of the holy ghost overshadowing her , with great faith she said , be it to the handmaid of the lord according to thy word . luk. 1. 26 , 38. christ being thus conceived , the mother of our lord went into the hill countrey , with hast into a city of jiuda ( to wit , hebron , a city of the priests , situate in the mountains of judea , josh. 21. 10 , 11. ) where , when she entred into the house of zacharias the priest , and had saluted her cousin elizabeth , she , perceiving the child to spring in her womb , was filled with the holy ghost , and declared that mary was blessed which believed , and confirmed that those things should be performed that were told her of the lord : to whom for an answer the blessed virgin ( imitating that song of hannah . 1 sam. 2. 1. ) rehearsed that divine hymn , my soul doth magnifie the lord , &c. after which mary tarried with her about three moneths . luke . 1. 39 , 56. mary not long after , joseph finding his betrothed wife with child , was willing to put her away privily : but being warned of god in a dream , and informed that she had conceived by the holy ghost , and should bring forth her son jesus , who should save his people from their sins , he taketh his wife . matt. 1. 18 , 24. when the time of maries delivery drew neer , there came forth a command from augustus that all the roman world should be taxed , which taxing was first made , when cyrenius was governour of syria , [ luk. 2. 1 ] whereupon joseph went up from galilee , from the city of nazareth , into judea into the city of david , which is called bethlehem , because he was of the house , and linage of david , that he might be taxed , with mary his wife , being great with childe . luk. 2. 4 , 5. during their abode there , jesus christ , the son of god in the fulness of time was born of the most blessed virgin mary at bethlehem , [ matth. 1. 25. & 2. 1 , 5. gal. 4. 4. ] in the four thousanth year of the world [ saith the learned primate of ireland , doctor usher ] whom mary rolled in swadling clothes , and laid him in a manger , because there was no room in the inn. luk. 2. 7. christ being thus born , his nativity was revealed by an angel of the lord to shepherds that were keeping their flock by night in the neighbouring fields , which word , a multitude of the heavenly host receiving , prayed for glory to god , peace to the earth , and good will to men ; when they were departed , the shepherds making hast to bethlehem , found mary and joseph , and the child lying in the manger , and they published that which was told them concerning the child , and so returned praising , and glorifying god. luk. 2. 8 , 20. the eighth day after his nativity the child was circumcised , and his name was called jesus , which was so appointed by the angel gabriel , before he was conceived in the womb . luk. 2. 21. presently after , the wise men from the east , being guided by a new and extraordinary star , came to herod to jerusalem , and there , having learned that the birth-place of christ was bethlehem of judea , they went thither , and entring into the house which was pointed out to them by the star that stood over it , they found the little child , and mary his mother , and falling down they worshipped him , and opening their treasures , they offered unto him gold , frankincense , and myrrhe . then being warned of god in a dream that they should not return to herod , they departed into their own countrey another way . matth. 2. 1 , 12. the fortieth day after her delivery , mary went up to jerusalem to the temple , both that she might present him to the lord according to the law of the first-born ; and also that she might offer for her self a pair of turtle doves , or two young pigeons ( she being so poor that she could not offer a lamb ) according to the law concerning women that had lain in . luk. 2. 22 , 23 , 24 , 27. with levit. 1● . 2 , 3 , 4 , 6 , 8. when his parents , joseph and mary brought the child jesus into the temple , to do for him according to the custome of the law , their came in at the same time simeon of jerusalem , to whom it was revealed by god that he should not die before he had seen the anointed of the lord , whom he took in his arms , and praised the lord , adding prophesies , both concerning christ and his mother . at the same instant also came anna , a prophetess , the daughter of phanuel , who also acknowledged the lord openly , and spake of him to all that looked for redemption in jerusalem . luk. 2. 25 , 38. thus when joseph and mary had performed all things according to the law of the lord , they returned into galilee , to their own city nazareth . luk. 2. 39. some time after , the angel of the lord appeared unto joseph in a dream , warning him to fly into egypt , thereby to provide for the life of the child , and to escape the malicious designs of herod , who having by the wise men heard that one was born king of the jews , sought to destroy him : and accordingly joseph , when he awaked , took the young child and his mother by night , and went into egypt , where he remained until the death of herod . matth. 2. 13 , 14 , 15. but herod , thinking that the young child had been still at bethlehem ( being further provoked by the wise mens not returning to him ) that he might destroy him amongst the rest , sent forth some of his souldiers , who killed all the children which were in bethlehem , and in all the coast thereof from two years old and under , according to the time of the star first seen in the east , concerning which he had enquired of the wise men . matth. 2. 16. after the death of herod , who had sought the life of the young child jesus , the angel of the lord appeared again to joseph in a dream whilst he was in egypt , commanding him that he should return with the young child and his mother into the land of israel , for that he that sought his life was dead : and accordingly when joseph awaked , he performed what was by the angel enjoyned him . matth. 2. 19 , 20 , 21 ▪ but when he was come back into the land of israel , he heard that archilaus raigned in judea in the room of his father herod , he therefore feared to go thither : and being warned of god in a dream , he departed into the parts of galilee ( which tetrarchy herod had given by will to antipas ) and there dwelt in the city of nazareth , from whence jesus took the name of nazarene . matth. 2. 22 , 23. and the primitive christians of nazarenes ▪ act. 24. 5. when jesus was twelve years old , at the feast of the passover , he was brought to jerusalem by his parents , joseph and mary ; and when the seven days of unleavened bread were ended , his parents returning home , jesus staid behind them . but so soon as they missed him , they sought him three days , and at last found him in the temple sitting in the midst of the doctors hearing them , and asking them questions , so that all that heard him were astonished at his understanding and answers . luk. 2. 41 , 47. then went jesus down with his parents to nazareth , and was obedient to them . luk. 2. 51. and during his minority , followed his fathers trade of a carpenter , eating his bread in the sweat of his brows , as appears by the speeches of his fellow-citizens . is not this the carpenter , the son of mary ? mar. 6. 3. the thirtieth , and the last jubilee falling in the thirtieth year of our lord jesus christ , and in the beginning of his gospel , john , his forerunner proclaimed in the wilderness : prepare ye the way of lord and make his paths strait . mark 1. 12. and opening the acceptable year of the lord , or the time of his divine pleasure , in which our good god vouchsafed to manifest that great one to the world , isa. 61. 2. luke 4. 19. for in the 13th year of the raign of tiberius , caesar , pontius pilate being governour of judea , herod antipas tetrarch of galilee , his brother philip tetrarch of ituraea , and the region of trachonitis , and lysanias tetrarch of abilene , under the priesthoods of annas , and caiphas , came the word of the lord unto john the son of zacharias in the desert [ luke 3. 12. ] according unto whose command this nazarite , both priest and prophet of the lord , did baptize in the desert of judea ( in which there were many cities which are mentioned josh. 15. 16. ) preaching the baptism of repentance for the remssion of sins . matth. 3. 1. mar. 1. 4. luk. 3. 3. endeavouring that christ that came after him might be made known to israel . john 1. 7 , 8 , 13. which that he might more certainly know , this sign was given him of god , that upon whom he should see the holy ghost descending and remaining , he should thereby know that it was he that should baptize others with the holy ghost . john 1. 33. it s most probable ( saith the learned doctor usher ) that this his ministery began on that most convenient day , the tenth of the seventh moneth ( about the nineteenth day of our october ) which was both penitential , being joyned with a solemn fast , in which whosoever did not afflict his soul , should be cut off from his people , and also expiatory , in which the high priest went into the holy of holies to expiate the sins of the people with blood that was offered : and that same day in which by the sound of trumpet the jubilee was commanded to be proclaimed over all the land. levit. 25. 9. so john baptist , the preacher of repentance and remission of sins , to be attained by the blood of christ that was to come , passing through every region round about jordan , lifted up his voice like a trumpet , saying , repent ye , for the kingdom of heaven is at hand : whereupon there went out to him jerusalem , and all judea , and all the region round about jordan ( especially that huge multitude which returnned from jerusalem , the feast of tabernacles being ended about the beginning of our november ) and were baptized of him in jordan , confessing their sins . matth. 3. 2 , 3 , 5 , 6. mark 1. 5. and when all the people were baptized , jesus came also from nazareth of galilee to jordan to be baptized of john. luke 3. 21. matth. 3. 13. mark 1. 9. which office john denied at first to perform as standing in need himself to be baptized of christ ; but the lord urging that thus it behoved that all righteousness should be fulfilled , he baptized him . matth. 3. 14 , 15. jesus then beginning to be about thirty years old , luke 3. 23. at this time there was made a most illustrious manifestation of the blessed trinity : for the son of god in the humane nature that he assumed , ascending out of the water and praying , the heavens were opened , and the holy ghost was seen in a bodily shape like a dove , descending upon him , and the voice of the father was heard from heaven saying , this is my beloved son in whom i am well pleased . matth. 3. 16 , 17. mark 1. 10 , 11. luke 3. 21 , 22. jesus being now full of the holy ghost , returned from jordan , and was driven by the spirit into the desert , where for forty days and nights , being tempted by the divel , he remained amongst wild beasts , not eating any thing , and when the days were ended he was an hungry . luke 4. 1 , 2. matth. 4. 1 , 2. mark 1 , 12 , 13. satan taking this opportunity , set upon him with a threefold temptation , all which being ended , he departed from him for a season . matth. 4. 3 , 11. luke 4. 3 , 13. and the angels came and ministred unto him . matth. 4. 11. mark 1. 13. after which jesus returned in the power of the spirit into galilee . luke 4. 14. john the baptist , the next day after christs coming to him , when the jews from jerusalem sent some priests and levites of the sect of the pharisees to him , as he was baptizing at bethabara by jordan , to ask him who he was , he professed clearly that he was not the christ : he denied also that he was elias , or that prophet ( foretold by moses . deut. 18. 15. the same indeed with christ. act. 3 22 & 7. 37. but by the jews thought to be another , ) he told them also that he was , the voice of one crying in the wilderness , make strait the way of the lord : and then added that testimony of christ , i baptize with water , but there stands one amongst you whom ye know not , he it is who cometh after , and is preferred before me , whose shooe latchet i am not worthy to unloose . john 1. 19 , 28. with chap. 5. 33. the next day john seeing jesus coming to him , saith , behold the lamb of god that taketh away the sins of the world . this is he of whom i spake , there comes one after me that is preferred before me , for he was before me , &c. and i saw him , and testifie that this is the son of god. john 1. 29. 34. the day after john stood and two of his disciples with him , and seeing jesus walking , said , behold the lamb of god , which , when the two disciples heard they followed jesus , and tarried with him that day , for it was about the tenth hour one of these was andrew , who brought his brother simon to jesus , and then jesus saw him , he said , thou art simon , son of jonah ; thou shalt be called cephas . john 1. 35 , 42 the next day jesus going into galilee , commanded philip ( which was of bethsaida , the city of andrew and simon peter ) to follow him . philip finding nathaneel under a fig-tree , brought him to jesus , who declared him truly to be an israelite in whom their was no guile ▪ john 1. 43 , &c. withal hinting , that himself was that ladder of heaven foreshewen to jacob in his dream . gen. 28. 12. upon which the angels of god were seen ascending and descending . john 1. 51. on the third day their was a mariage in cana of galilee to which jesus was invited , together with his mother and his disciples , where he turned water into wine , the beginning of his miracles : and his glory being hereby made manifest , his disciples believed in him . john 2. 1 , 11. after this he went down to capernaum , he , his mother , and brethren ( or kinsmen ) and his disciples , and tarried there not many days . john 2. 12. and thus we are come to christs entring upon his publick ministery , whose acts shall be set forth according to four distinct passovers out of the harmony of the four gospels contrived by doctor richardson , bishop of ardah in ireland , and recorded by the primate , doctor usher : in which this is singular , that saint matthew onely is found not to observe the order of time which is constantly observed by the other three evangelists ; excepting onely the parenthesis of johns being cast into prison by herod . luke 3. 19 , 20. the first passover of the ministry of christ. john 2. 13. from which the first year of the seventieth , and last week of daniel began , in which the covenant is confirmed with many . dan. 9. 37. with matth. 26. 28. jesus went to jerusalem to the passover , and going to the temple he scourged out them that bought and sold there : and for a sign of his authority , he declared unto them that the temple of his body should be dissolved by the jews , and be raised again by himself . john 2. 13 , 14 , 19. he wrought miracles , and many believed on him , but he did not commit himself to them because he knew what was in man. john 2. 23 , 24 , 25. he instructed nicodemus , the disciple that came to him by night , in the mystery of regeneration , and about faith in his death , and the condemnation of unbelievers . john 3. 1 , 21. then leaving jerusalem he went into the land of judea with his disciples . vers . 22. there he tarried and baptized ( viz. by the hands of his disciples , who had been before baptized , either by himself ( or by john. ) at this time john baptized in aenon , for he was not yet cast into prison . john 3. 23 , 24. there arose a question between some of johns disciples and the jews about purifying . vers . 25. then did john instruct his disciples , who told him of jesus in a way of emulation , concerning himself , and his office , and of the excellency of jesus christ the son of god , giving this notable and last testimony of him before his imprisonment . vers . 26 , &c. for presently after , herod the tetrarch cast john into prison for reprehending his incest with his brother philips wife , and other evils done by him . mark 6. 17 , 20. matth. 14. 3 , 4 , 5. jesus hearing that john was cast into prison , and that the pharisees had heard that there were many made disciples by him , and baptized , viz. by the hand of his disciples , he left judea ( having staid there about eight moneths ) and went into galilee . john 4 1 , 2 , 3. matth. 4. 12. but in his way he must needs go through samaria , where he brought the samaritan woman neer the city sychar , and the citizens thereof , to the knowledge and acknowledgement of him , four moneths before the harvest ( or the passover ) about the middle of the ninth moneth called ab. john 4 4 , 5 , &c. jesus having staid two days in sychar , he went onward in his journey into galilee . john 4. 43. this was his second return from judea into galilee after his baptism , and being received of the galileans who had seen what things he had done at jerusalem , he preached with great fame in their synagogues . john 4 45. luke 4. 14 , 15. mark 1 ▪ 14 , 15. in cana of galilee he healed the son of a nobleman that lay sick . john 4. 46 , 54. he wrought miracles also in capernaum , and afterwards came unto nazareth where he had been brought up ; and entring into the synagogue ( as his custome was ) he expounded to them the prophesie of isaiah concerning himself : the citizens at first wondering , but afterwards being filled with wrath , they thrust him out of the city , and endeavoured to have cast him down headlong from a hill ; but he , passing through the midst of them , went his way . luke 4. 16 , 30. jesus then leaving nazareth dwelt at capernaum , and their so taught them on the sabbath days that they were astonished at his doctrine . luke 4. 31 , 32. mark 1. 21 , 22. also at the synagogue in capernaum he cast out an unclean spirit , commanding him that he should not tell who he was . luke 4. 33 , 37. mark 1. 23 , 28. after which he arose and went out of the synagogue into the house of simon and andrew , where he healed simons wives mother that lay sick of a feavour . luke 4. 38 , 39. mark 1. 29 , 30 , 31. matth. 8. 14 , 15. about sun-set jesus healed all the sick folk which were brought to him , and cast out devils , commanding them to hold their peace . luke 4. 40 , 41. mark 1. 32 , 33 , 34. matth. 8. 16 , 17. in the morning he went into a desert place to pray , and when simon and others sought , and would have staid him , he answered , that he must preach to other cities also . luke 4. 42 , 43 , 44. mark 1. 35 , 39. then jesus went through all galilee , and taught in their synagogues , and cast out devils . luke 4. 44. mark 1. 39 , and as he stood by the lake of genazereth a great multitude pressed upon him : he entred therefore into simons ship , and taught the multitude from thence . luke 5. 1 , 4. and when he had left speaking , at his command there was a great draught of fishes taken ; at which simon peter and andrew , james and john being astonished , he commanded them to follow him , and he would make them fishers of men . luke 5. 4 , 11. mark 1. 16 , 20. matth. 4. 18 , 22. then jesus went through all galilee , teaching in their synagogues , and healing every disease , and his fame went through all syria , and a great multitude followed him . matth. 4. 23 , 24 , 25. in a certain city jesus healed a leper , who , though he was forbidden , yet published it : and they came to him from every place to hear him , and to be healed , insomuch as he could no more openly enter into the city , but was in desert-places , and prayed . luke 5. 12 , 16. mark 1. 40 , 45. matth. 8. 1 , 4. then again jesus entred into capernaum , his own city , after some days , and taught them at home , and before the scribes and pharisees , and a great multitude : he forgave sins to one sick of a palsie , who was let down through the roof of a house , and healed his disease to the astonishment of them all . luke 5 , 17 , 26. mark , 2. 1 , 12. matth. 9. 1 , 8. then went jesus forth again by the sea-side , and all the multitude came unto him , and he taught them , and as he passed by , he saw , and called , levy , or matthew , sitting at the receipt of custome . luke 5. 27 , 28. mark 2. 13 , 14. matth. 9. 9. jesus in the house of levi defended both himself and his disciples for eating with publicans , and excuseth and vindicates them against the pharisees for their not fasting . luke 5. 29. 39. mark 2. 15 , 22. matth 9. 10 , 13. and it came to pass on the second sabbath after the first ( i. e. the first sabbath of the new-year , instituted after their coming out of egypt , and beginning from the moneth nisan , or abib ) jesus going through the corn fields , cleared his disciples from the charge of the pharisees , because they plucked the ears of corn ; and explained the doctrine of the sabbath . luke 6. 1 , 5. mark 2. 23 , 28. matth. 12. 1 , 8. the second passover of the ministery of christ , from which the second year of the seventieth week of daniel begins . after this was the feast of the jews , and jesus went up to jerusalem , and healed on the sabbath day a man that had an infirmity thirty eight years , who lay at the pool of bethesda : and made a most divine apollogy to the jews , who sought to kill him because he said that god was his father . john 5. 1. 47. afterwards he went from thence and entred into a synagogue and taught , and healed one that ▪ had a withered hand : whereupon the pharisees went forth , and straightways , with the herodians , took counsel how they might destroy him . luke 6. 6 , 11. mark 3. 1 , 6. matth. 12. 9 , 14. but jesus when he knew this , withdrew himself to the sea , and healed the multitudes that followed him , straitly charging them that they should not make him known , and commanded his disciples that a small ship should wait on him , because of the multitude that througed him . mark 3. 7 , 12. matth. 12. 15 , 21. and it came to pass in those days that he went into a mountain to pray : and when it was day , he chose twelve , whom he called apostles , who are specified by name . luke 6. 12 , 16. mark 3. 13 , 19. and he came down with them from the mountain , and stood in a plain , where a great multitude came to him and he healed them all . luke 6. 17 , 18 , 19. after this they went into an house , and the multitude came together again so that they could not so much as eat bread , and when his kinsmen heard of it they went to lay hold on him , for they said , he is besides himself . mark 3. 19 , 20 , 21. when jesus saw the multitude , he went up into a mountain , and when he was set , his disciples came unto him : and then he preached that long , and excellent sermon , first to the apostles , and afterwards to all the people . luke 6. 20 , 49. matth. 5 , & 6 , & 7. now when he had ended all his sayings in the audience of the people , he entred into capernaum , where he healed the centurions servant that lay sick of the palsie , ready to die . luke 7. 1 , 10. matth. 8. 5 , 13. the day following he went into the city of naim , and raised one that was dead , and carrying out to his burial , which was the only son of a widdow : whereupon his same spread abroad . luke 7. 11 , 17. john the baptist , being yet in prison , and being moved with the relation of his disciples concerning the fame , and deeds of jesus , sent two of them unto him , saying , art thou he that was to come , or shall we look for another ? and when they were returned with his answer , christ gave a large testimony of john after which he upbraided some of the cities for their ingratitude , and yet willingly submitted to the sole good pleasure of his father , who hid his son from some , and revealed him to others . luke 7. 18 , 35. matth. 11. 2 , 30 then simon the pharisee , desired him that he would eat with him , and as they were at meat he defended against simon , and absolved the woman , a sinner , that washed his feet with her tears and wiped them with the hair of her head , both kissing , and anointing them , luke 7. 36 , 50. it came to pass afterwards that he went from city to city preaching , and his disciples were with him , and certain women ministred unto him . luke 8. 1 , 2 , 3. then they brought unto him one that had a divel that was both blind and dumb , and he healed him , and zealously defended himself against the pharisees and scribes that came down from jerusalem , that blasphemed him , saying , he casteth out devils through beelzebub . mark 3. 22 , 30. matth. 8. 22 , 37. then said some of the scribes and pharisees to him , master , we would see a sign of thee , to whom ▪ when he had sharply rebuked them , he would give no other sign but that of jonas . matth. 8. 38 , 45. whilst jesus spake to the people , it was told him that his mother and brethren stood without desiring to see , and to speak with him : but jesus answering , shewed them whom he accounted for his mother , and brother , and sister . luke 8. 19 , 20 , 21. mark 3. 31 , 35. matth. 11. 46 , 50. the same day jesus went out of the house and sate by the sea-side , and great multitudes were gathered unto him , so that he went into a ship , and sate , and taught the multitude many things , by the parable of the sower , and by divers other parables , luke 8. 4 , 18. mark 4 ▪ 1 , 34. matth. 13. 1 , 53. also the same day when it was evening , he said unto them , let us lance forth unto the other side of the lake : and when he had given an answer to some that would follow him , and sent away the multitude , they took him even as he was in the ship , and by the way there arose a great tempest , but he rebuked the wind , and calmed the sea , and saved his disciples . luke 8. 22 , 25. mark 4. 35 , 41. matth. 8. 18 , 27. when they came to the other side into the country of the gadarens , or gergasens , which was on the opposite shore to galilee , and when he was gone on land , there met him two possessed with devils , very fierce ( mark and luke mention but one ) out of whom jesus cast the devils , and suffered them to go into the heard of swine ; whereupon the gadarens desired him to leave their coasts . then did the possessed persons importune him that they might abide with them ; but he denied their request , and sent them back to publish about decapolis what great things jesus had done for them : after which he passed over again by ship to the other side , and from thence went unto his own city [ capernaum . ] luke 8. 26 , 36. mark 5. 1 , 16 , 17 , 20. matth. 8. 28 , 33 , 34. and it came to pass that when jesus was returned , the people received him gladly , for they waited for him , and he was by the sea-side . luke 8. 40. mark 5. 21. and there came to him the disciples of john , saying , why do we and the pharisees fast oft , but thy disciples fast not ? to whom he gave answer . matth. 9. 14 , 17. whilst jesus yet spake , behold there came jairus , one of the rulers of the synagogue , and besought him greatly for his only daughter , being about twelve years old , who lay at the point of death : and as he was going , even at jairus door , a woman that had an issue of blood twelve years was suddenly healed by touching the hem of jesus garment : and the daughter of jairus being now already dead , was restored to life by his word onely : and he straitly charged them that no man should know it . luke 8. 41 , 56. mark 5. 22 , 43. matth. 9. 18 , 26. when jesus was departed thence , two blind men followed him , whose eyes he opened , straightly charging them ( but to no purpose ) that no man should know it . matth. 9. 27 , 31. as they went out , behold , they brought unto him a dumb man possessed with a devil , and when the divel was cast out , the dumb spake , and the multitude marvelled : but the pharisees blasphemed . matth. 9. 32 , 33 , 34 , 35. then went jesus round about all their cities , and villages , teaching , and healing their diseases . then went he into his own country , and his disciples followed him , and he taught in their synagogues on the sabbath days , and was again contemned of them and called the carpenter : yet were they astonished at his doctrine . mark 6. 1 , 6. matth. 12. 54 , 58. and he went round about their villages teaching . mark 6. 6. jesus was moved with compassion towards the multitude when he saw the great harvest , and the few laborers , and thereupon commanded his disciples that they should pray the lord that he would send forth laborers . matth. 9. 35 , 38. then sent jesus the twelve apostles by two and two , having sufficiently instructed them with commands and power to preach , and to heal diseases . luke 9. 1 , 5. mark 6. 7 , 11. matth. 10. 1 , 42. and it came to pass when jesus had made an end of commanding his disciples , that he departed thence to teach and to preach in their cities . and the twelve departed , and went through the towns preaching the gospel , and healing every where . luke 9. 6. matth. 11. 1 , 12. 16. about this time ( november 17th ) sejanus was killed : after whose death , tiberius caesar soon knew that all the crimes which he had charged upon the jews , were feigned by himself : wherefore he commanded the governours of all the provinces , that in every town they should spare that nation , except very few that were guilty persons : but that they should alter non of their customs , and should make much account of them as lovers of peace , and their customs as conducing to publick tranquility . about this time also was john baptist beheaded . mark 6. 17 , 28. matth. 16. 6 , 11 , 12. and when his disciples heard of it , they came , and took up the body , and buried it , and went and told jesus . mark 6 29. the fame of jesus being spread abroad , herod the tetarch , and others , hearing it , declared their opinions about him , and herod desired much to see him . luke 9. 7 , 8 , 9. mark 6. 14. the apostles returning , told jesus what things they had done . luke 9. 10. mark 6. 30 when jesus had heard of the death of john , and of the deeds of the apostles , he said unto them , come ye your selves apart into a desert-place , and rest a while : for by reason of the multitude they had not leasure to eat ; he therefore , taking the twelve with him , went by ship privately into a desert place , of the city called bethesda : but when the multitude heard it , they followed him on foot out of all cities , and out went him , and he taught and healed them . luke 9. 10 , 11. mark 6. 31 , 32. matth. 16. 13 , 14. then jesus went up into a mountain , and there sate with his disciples , and the passover was nigh . and when it was evening , he sed above five thousand men , besides women , and children , with five barley loaves , and two little fishes , and there remained twelve baskets full of fragments . and when the jews ( seeing his miracles ) would have made him a king ; jesus constrained his disciples to go before him unto the other side , opposite to bethesda , towards capernaum : and he himself went apart into a mountain to pray : and when they had gone about five and twenty or thirty furlongs , in the fourth watch of the night , jesus went to them , walking upon the sea , and would have passed by them : but they being affrighted , he told them who he was , rebuked peter and saved him from sinking , so that they were amazed : and they drew to shore and came to the land of genazaret : and when he came out of the ship , as soon as it was know , they brought their sick that they might touch the hem of his garment , and they were presently made whole . john 6. 1 , 21. luke 9. 12 , 17. mark 6. 35 , 56. matth. 16. 15 , 36. the next day , after that jesus was passed over , the people which stood on this side the sea , took shiping and came to capernaum seeking jesus , to whom he preached in the synagogue of capernaum about the bread of life , and affirmed to the jews that murmured , that he was that bread of life . from that time many of his disciples went back , but the apostles would not go away , notwithstanding he called one of them a devil . john 6. 22 , 27. the third passover of the ministery of christ. john 6. 4. from which the third year of the seventieth week of daniel began . the scribes , and pharisees which came from jerusalem , came to jesus , and when they saw some of his disciples to eat with defiled , that is , unwashen hands , they found fault , because they did not walk after the tradition of the elders , to whom jesus answered concerning traditions , that they frustrated the commands of god that they might keep the traditions of men : and he taught the people , which he also expounded to his disciples at home , that nothing which enters into a man , but that which cometh from within , that defileth a man. mark 7. 1 , 23. matth. 15 ▪ 1 , 20. then he arose from thence and went into the borders of tyre , and sidon , and he could not be hid . for a canaanitish woman , a gentile , a syrophaenician by nation , came to him , earnestly beseeching him for her daughter , that was vexed with a devil : whom , when he had commended for the greatness of her faith , he cast the divel out of her daughter . mark 7. 24 , 30. matth. 15. 21 , 28. and again departing from the coasts of tyre and sidon , he came unto the sea of galilee , through the midst of the coast of decapolis , and they brought unto him one that was deaf , and had an impediment in his speech , whom he healed , and charged him that he should tell no man , but all in vain . mark 7. 31 , 37. then went he up into a mountain and sate there , and healed many , so that the multitude wondred . matth. 15. 29 , 30 , 31. in those days , when there was a very great multitude that had remained with him three days , he fed four thousand men , besides women and children , with seven loaves , and a few little fishes , and there remained seven baskets full of fragments . mark 8. 1 , 9. matth. 15. 32 , 38. and straitway jesus entred into a ship , with his disciples , and came into the parts of dalmanutha , or the coasts of magdala . mark 8. 10. matth. 15. 39. and the pharisees came to him , requiring a sign from heaven , who after he had deeply sighed , he denied any sign but that of jonas , to those hypocrites , who knew how to discern the face of the sky , but not the signs of the times : and leaving them , he entred again into a ship and passed to the other side . mark ▪ 8. 11. 12 , 13. matth. 16. 1 , 4. and when his disciples were come to the other side , they had forgotten to take bread , and they had but one loaf with them in the ship. then jesus said unto them , take heed of the leaven of the pharisees and sadduces , and of the leaven of herod : & they reasoned amongst themselves because they had forgotten to take bread : but jesus rebuking ▪ them that they had forgotten the miraculous multiplication of the loaves , gave them to understand that he spake not of the leaven of bread , but of their doctrine . mark 8. 14 , 21. matth. 16. 5. 21. then came jesus to bethsaida , and they brought to him a blind man , whom he led out of the town , and anointed his eyes with spittle , and he recovered his sight , and jesus forbad him to tell it . mark 8. 22 , 26. and jesus went with his disciples into the towns of caesarea philippi : and it came to pass as he was alone praying , and was now in the way , that he asked his disciples , whom do men say that i am ? when they had answered , he said unto them , but whom do ye say that i am ? and when peter had answered , he pronounced him happy , annexing promises , and forbad his disciples to tell any man that he was the christ. he also foretold his death , and resurrection , and called peter satan , because he rebuked him for so saying . then he preached to his disciples , and to the multitude of the cross which every one must bear that would follow him , and at length foretold his transfiguration . luke 7. 18 , 27. mark 8. 27 , 38. matth. 16. 13 , 28. and it came to pass about eight days after these things ( or six intermediate days ) that he was transfigured in an high mountain . and when they came down from the mountain , he charged them that they should tell no man what they had seen till he was risen from the dead : and they kept it close , questioning one with another , what the rising from the dead should mean , and they asked him , why do the scribes say that elias must first come ? and they received an answer by which they understood that jesus spake of john baptist , as that elias . luke 7. 28 , 36. mark 9. 1 , 13. matth. 17. 1 , 13. and it came to pass the next day when they were come down from the hill , and that he was come to his disciples , he saw a great multitude about them , and the scribes questioning with them : and straitway when all the multitude saw him , they were greatly amazed , and runing to him , saluted him : and as he was asking about their questioning with his disciples , the father of a lunatick child answered him , that it was about his child that had an unclean spirit , both deaf and dumb , and that his disciples could not cast him out . then jesus having cast out the spirit , restored the child to his father whole : and being at home , he shewed his disciples the reason why they could not cast out this devil . luke 7. 37 , 42. mark 9. 14 , 29. matth. 17. 14 , 21. and they departed thence and passed through galilee , and he would not that any man should know it : and he taught his disciples concerning his death and resurrection : but they understood not that saying , and being exceedingly sorry , were afraid to ask him . luke 7. 43 , 44 , 45. mark 9. 30 , 31 , 32. matth. 17. 22 , 23. when they were come to capernaum they asked peter about jesus his paying tribute money . and when jesus was come into the house , he prevented peter , telling him , that he should find a piece of money in a fishes mouth , and bad him pay that for tribute both for himself and for jesus . matth. 17. 24 , 27. at capernaum jesus asked his disciples what it was that they disputed of among themselves by the way , at which , when they were silent at the first , they afterwards told him that it was , who should be greatest in the kingdom of heaven : then jesus taking a child , and seting him in the midst , taught them that they should have humility even as a child . he also warned the world of offences : admonishing us to take heed that neither hand , foot , nor eye make us to offend . that little ones are not to be despised . how our brother sinning against us , is to be reproved ▪ as also to be bound and loosed by the church : and to be forgiven to seventy times seven times , as he shewed in that parable of the two debtors to the king. luke 7. 46 , 47 , 48. mark 9. 33 , 37. matth. 18. 1 , 35. then said john to him , we saw one calling out divels through thy name , whom jesus taught that he was not to be forbidden , and again warned them not to offend little ones , and to take heed again that neither hand , foot , nor eye cause them to offend . luke 7. 49 , 50. mark 9 ●8 , 50. after these things jesus walked in galilee : for he would not walk in jury , because the jews sought to kill him . now the feast of tabernacles was at hand : and jesus went not up to the feast , as his brethren would have him do , who as yet believed not on him : but he went up after them , not openly , but as it were in secret . john 7. 1 , 10. and it came to pass that when the time was come that he should be received , he set his face to go to jerusalem , and he sent messengers before his face , and they went into a village of the samaritans to make ready for him , but they would not receive him , wherefore they went into another city , and jesus rebuked his disciples who would have commanded fire to come down from heaven upon them . luke 7. 51 , 56. and as they were passing in the way , jesus gave an answer particularly to some that would follow him . luke 7. 57 , 62. after these things jesus sent seventy disciples by two and two into every city and place where he himself would come , giving them instructions , and arming them with power . mark 10. 1 , 16. the multitude enquiring after jesus at the feast , and murmuring concerning him , jesus in the midst of the feast , taught in the temple : and they wondring at his doctrine , he answered , that his doctrine was not his own but his that sent him : he also answered many things to them who reproached , and objected against him , and officers were sent to apprehend him . in the last and great day of the feast , jesus crying out concerning faith in him , there was a division concerning him amongst the people : but the officers which were sent , and nicodemus defended both his person and cause before the pharisees that spake against him . john 7. 11 , 53. then went jesus unto the mount of olives , and early in the morning he sate and taught in the temple , where , being not willing to condemn the woman that was taken in adultery , he warned her to sin no more . as he was teaching in the treasury of the temple , he affirmed that he was the light of the world , and defended his bearing record of himself . ] he taught many things concerning the father himself , and told them whether he goes , and who he is : also of their father abraham : of the servitude of sin and of the devil : of himself , that he had not a divel as they supposed : that whosoever kept his sayings should not tast of death , concluding with these words , before abraham was , i am ; whereupon they took up stones to throw at him : but jesus hid himself and went out of the temple , going through the midst of them , and so passed by . john 8. 1 , 59. as jesus passed on the way , he saw one begging that was blind from his youth , who being made to see , after many examinations both of himself , and of his parents , he was cast out of the synagogue , who afterwards meeting jesus , he worshipped him . john 9. 1 , 41. then preached jesus that he is the door of the sheep , and that good shepherd : as also concerning thieves , and hirelings : and there was again a division amongst the jews for those sayings . john 10. 1 , 21. at this time the seventy returned to him with joy , whom jesus further warned and instructed : and rejoyceing in spirit , he told them privately that their eyes were happy . luke 10. 17 , 24. then came to him a certain lawyer , asking him , what he must do to inherit eternal life ? jesus sent him to the law ; and by the parable of the man that fell amongst thieves , taught him who was his neighbour . luke 10. 25 , 37. afterwards it came to pass , that as he went , he came to a certain town , and was received into the house of martha , she her self ministring to him , whilst mary heard the words of jesus , for which she was preferred before martha . luke 10. 38 , 42. and it came to pass as he was praying in a certain place , when he ceased , one of his disciples said unto him , lord , teach us to pray , as john taught his disciples : whereupon he , the second time prescribed to them the lords prayer : using arguments also to stir them up to constancy in prayer , and for the confirmation of their faith in obtaining their sutes . luke 11. 1 , 13. then cast jesus a divel out that was dumb , and the multitude marvelled , and he confirmed against some blasphemers , that he did not cast out divels through beelzebub . luke 11. 14 , 26. and it came to pass as he spake these things , that a certain woman of the company said unto him , blessed is the womb that bare thee , &c. to whom he replied , luke 11. 27 , 28. and when the multitude were gathered thick together , he began to say : this generation seeks a sign , but there shall be none given but that of jonas : adding , that the queen of the south , and the ninivites should condemn that generation , charging them to take heed that the light which was in them , were not darkness . luke 11. 29 , 36. when jesus had spoken these things , a certain pharisee desired him that he would dine with him : and wondring that jesus had not first washed , he was severly reprehended , with the rest of the pharisees , by jesus for their outward holiness , or simulation , and for their inward wickedness , covetousness and pride : and he pronounced a wo likewise to the lawyers . luke 11. 37 , 54. in the mean time when there was gathered together an innumerable company , jesus said to his disciples , take heed of the leaven of the pharisees which is hypocrisie : and fear not them which kill the body . luke 12. 1 , 12. and one of the company said to him , master speak to my brother that he divide the inheritance with me : to whom jesus said , who made me a judge ? and upon this occasion he preached against covetousness in the parable of the rich man that would build great barns : as also against all anxious , distrustful , and unprofitable carking about the necessaries of this life ; commanding them rather to seek the kingdom of god : and to be like them that wait for the coming of their lord as becomes every faithful and wise steward : telling them that he would send the fire of division into the earth , and upbraided them that they could not find out that that was the appointed time . luke 12. 13 , 59. there were present at that season some that told him of the galileans , whose blood pilate had mingled with their sacrifices , from which occasion he preached repentance , and propounded to them the parable of the fig-tree , that had no fruit . luke 13. 1 , 9. as he taught in one of the synagogues on the sabbath day , behold , there was a woman that had a spirit of infirmity eighteen years , and was bowed together ; whom jesus healed , and defended his deed against the ruler of the synagogue that was full of indignation . then did he liken the kingdom of heaven to a grain of mustardseed , and to leaven . luke 13. 10 , 21. then went he through all the cities , and villages teaching , and journying towards jerusalem , to wit , to the feast of dedication . luke 13. 22. as he went , one said to him , are there few that shall be saved ? to whom he answered , commanding to strive to enter in at the straight gate . luke 13. 23 , 30. on the same day some of the pharisees came to him , saying , get thee out , and depart hence , for herod will kill thee ; to whom he gave a resolute answer . luke 13. 31 , 35. and it came to pass as he went into the house of one of the chief pharisees to eat bread , there was one present that had a dropsie , whom he healed , and defended the deed though it was done on the sabbath day . he also spake a parable to them that were bidden , and instructed him that had invited him . luke 14. 1 , 14. and when one of them that sate at meat with him heard these things , he said unto him ; blessed is he that shall eat bread in the kingdom of god : to whom jesus answered , and propounded to them the parable of the great supper , and of the several excuses that those that were invited , made . luke 14. 15 , 24. and there was a great multitude that went with him , and he turned and preached unto them , that life it self is to be laid down for christ. he also propounded to them the parables , of the man that was about to build a tower , and of the kings going to war. luke 14. 25 , 35. and there came to him all the publicans and sinners for to hear him , and the scribes and pharisees murmured , whereupon he spake unto them the parables of the lost sheep , of the groat , and of the prodigal son. luke 15. 1 , 32. he also told to his disciples the parable of the unjust steward accused to his lord : together with the application of the same : and the pharisees , that were covetous , when they heard these things , derided him . then preached he against them , and taught many other things , and declared the parable of the rich man fareing deliciously , and of lazarus the beggar . luke 16. 1 , 31. moreover he said to his disciples , wo to them by whom offences come , and taught , that a brother sinning against a man is to be forgiven . luke 17. 1 , 14. hereupon his disciples said to him , lord encrease our faith , to whom he answered concerning the power of faith ; and by the parable of the servant coming from plough and straightway ministring , he shewed that they are unprofitable servants when they have done all , having done no more than what was their duty . luke 17. 5 , 10. and it came to pass as he went to jerusalem , that he passed through the midst of samaria , and galilee , and as he entred into a certain village , there met him ten lepers , who , as they were going according to his command , to the priests , they were cleansed , of whom one of them came back to jesus to give him thanks , and he was a samaritane . luke 17. 11 , 19. the pharisees asking jesus when the kingdom of god would come ? he answered , that the kingdom of god would not come with observation : but that it is within : and further ▪ said to his disciples , that according to the days of noe , and lot , so shall be the day in which the son of man shall be revealed : but that he was first to suffer many things . luke 17. 20 , 37. then spake he to them a parable that they should always pray , by the example of the widow interceeding to the unjust judge : whereas god is a righteous revenger . luke 18. 1 , 8. he spake also to some that perswaded themselves that they were just , and despised others , the parable of the pharisee● , and publicane praying in the temple . luke 18. 9 , 14. and it was at jerusalem the feast of the dedication , and it was winter , and jesus walked in the temple in solomons porch : then came the jews round about him and said unto him , how long doest thou make us to doubt ? if thou beest the christ tell us plainly ? which he avouched by his works , saying , i and the father are one : whereupon they again took up stones to stone him . and he defending himself to be god by the scriptures , and his works , they sought again to take him , but he escaped out of their hands . john 10. 22 , 39. then he went again beyond jordan where john at first did baptise , and there he abode , and many resorted to him ; and as he was wont , he taught them , and healed them , and many believed on him there . luke 18. 40 , 41 , 42. mark. 10. 1. matth. 19. 1 , 2. then came to him the pharisees tempting him , saying , is it lawful for a man to put away his wife for every cause ? jesus denied it , and gave an answer to the pharisees , objecting the bill of divorce which moses commanded : he answered his disciples also who said , that then it s better for a man not to marry . mark 10. 2 , 12. matth. 19. 3 , 12. at this time they brought unto him little children that he should lay his hands upon them , and pray , and his disciples forbad them ; for which , being rebuked by jesus , he laid his hands upon them , and blessed them , and then departed from thence . luke 18. 15 , 16 , 17. mark 10. 13 , 16. matth. 19. 13 , 14 , 15. jesus going from thence , as he was in the way , there met him a young man , one of the rulers , very rich , saying unto him , good master , what must i do to inherit eternal life ? and jesus having spoken concerning the title that he gave him , sent him to the commandments , and he replying , that he had observed them , jesus loved him : but bidding him to sell all that he had , and give it to the poor , he went away sorrowful . luk 18. 18 , 30. mark 10. 17 , 31. matth. 19. 16 , 30. then jesus inveighed bitterly against covetous rich men : and when peter said , behold we have left all to follow thee , he made notable promises to all such , whereof some were peculiar to the apostles : adding withal , that many which were last should be first , and the first should be last , which he declared by a parable of labourers in a vineyard : for many were called , but few chosen . luke 18. 28. 29. 3. matth. 19. 27 , &c. mark 10. 23 , &c. lazarus of bethany being sick , his sisters sent to tell jesus thereof , who as soon as he heard it , tarried two days in the place where he was : but afterwards he said to his disciples , let us go again into judea : they said to him , the jews of late sought to stone thee , and goest thou thither again ? jesus answering , said unto them , lazarus sleepeth ( meaning that he was dead ) let us go to him ( said thomas ) that we may die with him . john 11. 1 , 6. jesus came nigh to bethany , and found that lazarus had been buried four days : and mary hearing of it , came quickly to him out of the town , where martha also met him , and jesus seeing her weep , he wept also , and coming to the grave , he bad them remove the stone , and , giving thanks to his father , called lazarus out of the grave , whereupon many believed on him : but some went to the pharisees and told them what things jesus had done . john 1● . 17 , 54. hereupon the pharisees called a councel , where caiphas prophecied concerning jesus , and from that day they consulted together that they might put him to death , commanding that if any one knew where he was , they should give them notice that they might take him . jesus therefore walked no more openly amongst the jews , but went unto a city , called ephraim , and there continued with his disciples . john 11. 54. after this they went up to jerusalem , and as they were in the way , jesus went before them , and they were afraid , and he again took the twelve , and began to tell them what things should happen unto him , but they understood none of those things . luke 18. 31 , 34. mark 10. 32 , 33 , 34. matth. 19. 17 , 18 , 19. then came to him james and john , the sons of zebedee , and their mother , desiring that they might sit , the one on his right hand , and the other on his left ; but he repelled them with his answer , and when the rest were displeased with their request , he admonished them all , that he that would be great and first amongst them , must be the minister and servant of all . mark 10. 35 , 45. matth. 19. 20 , 28. and it came to pass when jesus came nigh to jericho , a certain blind man sate begging by the way side , and asking who it was that passed by , and hearing that it was jesus of nazareth , he ( though he was rebuked ) earnestly implored his mercy , and being called by jesus , he received his sight , and followed him , glorifying god. luke 18. 35 , 43. then jesus entred , and passed through jericho , and espying zacheus in a sycamore tree , he said unto him , i must abide at thy house to day . luke 19. 1 , 10. and as jesus went out of jericho , a great multitude followed him : and he restored sight to two blind men , whereof bartimeus was one , and they followed him . mark 10. 46 , 52. matth. 19. 29 , 34. being come nigh to jerusalem , because they thought that the kingdom of god should immediately appear , as he went forwards , he told the parable of the noble man that went into a far countrey , who gave to his ten servants ten pounds to occupy therewith till he returned , and when he came back , knowing which had gained most by trading , he rewarded each of them according to the proportion of their gain . luke 19. 11 , 27. now the passover was at hand , and many went out of the countrey up to jerusalem before the passover , that they might purifie themselves , john 11. 55 , 56 , 57. and jesus , six days before the passover , came to bethany , and they made him a supper , and lazarus sate with him ▪ and mary anointed his feet , & wiped them with the hairs of her head , whom jesus defended against judas : and much people came thither , not onely for jesus sake , but that they might see lazarus : but the chief priests consulted how they might put lazarus to death , because many of the jews believed by reason of him . john 12. 1 , 11. mark 11. 1 , 7. matth. 21. 1 , 7. luke 19. 28 , 35. after this jesus went before , ascending up to jerusalem ; and it came to pass that when he was nigh to bethphage , and bethany , at the mount of olives ( the 29th day of our march ) he sent two of his disciples for an ass-colt that was tyed . mattkew mentions the dam also : and they brought the colt unto jesus , and cast their garments on the colt , and set him thereon , and much people that came to the feast , met him , many casting their garments in the way , and others cut down branches of the trees and strewed them in the way , and when he was come unto the descent of the mount of olives , the company that went before and that followed , cried , hosanna to the son of david ; then said some of the pharisees to him , master , rebuke thy disciples : jesus answered them ; and the pharisees thereupon said amongst themselves , perceive ye not that we prevail nothing ? belhold the world is gon after him . john 12. 12 , 18. luke 19. 36 , 40. mark 11. 8 , 9 , 10. matth. 19. 8 , 9. when jesus was come nigh , seeing the city , he wept over it , foretelling the utter destruction thereof . john 12. 19. luke 19 41 , 42. mark 11. 10 , 11. and when he was entred into jerusalem , all the city was moved saying , who is this ? and jesus entred into the temple of god , and cast out those that bought and sold in it , and healed both blind , and lame in it : and justified the children who cryed , hosanna , in the temple , against the priests , and scribes that were displeased at it . he also taught daily in the temple , those that heard him being very attentive : but the chief priests and elders of the people sought to destroy him . luke 19. 45 , 46. mark 11. 11. matth. 21. 12 , 13 , 14 , 15 , 16. some greeks of those that came to worship at the feast , desired to see jesus , and he answered them that told him : also by preaching of his passion , and calling upon his father he received an answer from heaven , which some thought to be thunder , others an angel : and speaking again of the lifting up of the son of man from the earth , he answered them that asked him , who this son of man was ? then going from thence , he hid himself from them : and when it was evening , he went with his disciples unto bethany : and though he had done so many miracles amongst them , yet did they not believe , that the word of isaias might be fulfilled . yet nevertheless many of the rulers believed on him , but did not confess him for fear of the pharisees jesus crying out therefore , preached concerning faith in him . john 12. 20 , 50. mark 11. 17. on the morrow when he came from bethany , he was an hungry , and seeing a fig-tree that had onely leaves on it , he cursed it , and it straitway withered . then they came to jerusalem , and entring into the temple , he again cast out those that sold and bought there , and would not that any should carry a vessel through the temple ; and crying out , he taught concerning faith in himself : but the chief priests sought how they might destroy him : for they feared him , because all the people were astonished at his doctrine : and when evening was come jesus went out of the city . mark 11. 12 , 19. matth. 21. 18 , 19. and when they returned in the morning , as they passed by the fig-tree , they saw that it was dried up by the roots , which peter shewing to jesus , he preached unto them of the power and virtue of faith , but especial in prayers . and they came again into jerusalem , and as he was walking in the temple and teaching , the chief priests , elders , and scribes came unto him , saying , by what authority doest thou these things ? jesus answered by asking them concerning johns baptism . he also spake unto them the parable of the two sons , asking them , which of the two did the will of his father ? and applied it unto them . as also the parable of the vineyard let out to husband-men , and of their killing the heir of the vineyard , together with the application thereof : and from that hour they sought to take him : but they feared the people , for they took him for a prophet . again he propounded to them the parable of the marriage of the kings son , and the refusals , and excuses of some that were bidden , and the wickedness and punishments of others , especially of him that had not on the wedding garment . then went the pharisees , and took counsel how they might intangle him in his talk : wherefore they sent out unto him their disciples , with the herodians saying , is it lawful to give tribute to cesar , or not ? these being astonished at his answer , lest him , and went their way . luke 20. 1 , 8 , 9 , 19 , 20 , 40. mark 11. 20 , 33 , & 12. 1 , 12 , 13 , 37. matth. 21. 19 , 46. & 22. 1 , 46. the same day there came to jesus the saduces , asking him of the woman that had seven brethren to her husbands , which of them should be her husband in the resurrection ? and when the multitude heard his answer whereby he proved the resurrection , they were astonished at his doctrine : then a pharisee that was a lawyer , tempted him , asking which was the great commandment in the law ? to whom he answered , and asked the pharisee whose son christ is ? and no man was able to answer him a word , neither durst any man from that day forth , ask him any more questions . luke 20. 41 , 44. then spake jesus to the multitude , and to his disciples concerning the scribes and pharisees , denouncing eight woes against them : and turning his speech to the city of jerusalem , he accused her of cruelty , and obstinacy , and foretold her desolation . luke 20. 45 , 46 , 47. mark 1● . 38 , 39 , 40. matth. 23. 1 , 39. and as jesus sate over against the treasury he saw a widow casting in two mites , whom he preferred before them that cast in more . luke 21. 1 , 4. mark 12. 41 , 44. when he was gone out of the temple his disciples shewed him the stately buildings , and stones of it , whereupon he foretold the ruine thereof . luke 21. 5 , 36. mark 13. 1 , 37. matth. 24. 1 , 51. and as he sate on the mount of olives over against the temple , his disciples asked him when these things should be , and what should be the sign of his coming , and of the end of the world ? to whom he at large answered concerning the signs of them both : and warned them to watch , and be ready , because they knew not the hour when the lord would come , and he taught the same thing by the parable of the ten virgins : as also by the parable of the talents delivered to the servants to trade withal ; and described the judgement of this world ( perhaps as a type of that ) by setting the sheep on the right hand , and the goats on the left , and giving sentence upon each of them . by day he taught in the temple , but at night he went into the mount of olives : and all the people came unto him early in the morning , and he taught them in the temple . matth. 25. 1 , 46. luke 21. 37 , 38. and it came to pass when jesus had finished these sayings , he said unto his disciples , ye know that after two days is the passover , and the son of man shall be betrayed to be crucified : about which time they consulted together in the pallace of the high priest , that they might kill jesus : but they said , not on the feast day , lest there be an uproar amongst the people . mark 14. 1 , 2. matth. 26. 1 , 5. as jesus was in the house of simon the leper , he defended a woman that powred an alabaster box of ointment on his head , as he sate at meat , against his disciples that murmured at it , and foretold his burial . mark 14. 3 , 9. matth. 26. 6 , 13. then entred satan into judas , who offered himself and covenanted to betray him . luke 22. 1 , 3. mark 14. 10 , 11. matth. 26. 14 , 15 , 16. the fourth and last passover , in which christ ( our passover ) was sacrificed . 1 cor. 5. 7. and so an end was put to all the legal sacrifices which prefigured this only one . the fourth , or middle year of the last week of daniel now beginning . dan. 9. 27. in the first day of unleavened bread , when the passover was slain ( april 2. ) his disciples asked him where they should prepare it ? then he sent peter and john into the city , telling them that there should meet them a man bearing a pitcher of water , by following of whom , they should find a guest-chamber ready furnished by the good man of the house . mark 14. 12 , 16. matth. 26. 17 , 18 , 19. and in the evening he went thither with the twelve , and when they had sate down and eaten , jesus said , i have greatly desired to eat this passover with you before i suffer : and he commanded them to divide the cup amongst themselves : saying , i will not any more eat of the passover , or drink of the fruit of the vine , until the kingdom of god shall come ; then said he , one of you shall betray me , and they began to be sorrowful , and to say unto him one by one , is it i ? and he answered , it is he that dippeth his hand with me in the dish : and to judas , asking is it i ? he answered , thou hast said . luke 22. 14 , 18. mark 14. 17 , 18 , 21. matth. 26. 21 , 25. also whilst they were eating jesus instituted the sacrament of his body and blood in bread and wine after he had supped , adding , i will not henceforth drink of the fruit of the vine , till i shall drink it new with you in the kingdom of my father ? but , behold ( saith he ) the hand of him that betrays me , is with me at the table , then they began to enquire amongst themselves if any among them should do this . luke 22. 19 , 23. mark 14. 22 , 25. matth. 26. 25 , 26. there was also a strife amongst them which of them should be accounted greatest : when supper was ended , jesus arose and laid aside his garments , and took a towel and girded himself therewith , and began to wash , and wipe his disciples feet , and peters also , who at first denied it , but afterwards desired it . this being done , jesus sate down again , saying , i have shewed you an example , that as i have done , you might likewise wash one anothers feet : he that will be greatest amongst you , let him be the least : yet he added , i do not speak of you all for i know whom i have chosen . when he had said these things he was troubled in spirit , and testified , saying , one of you shall betray me : his disciples therefore looking one upon another , were uncertain of whom he spake : peter therefore beckened to the beloved disciple that he should ask who it was : jesus answered , he it is to whom i shall give a sop after i have dipped it , and he gave the sop to judas , and said unto him , what thou doest , do quickly . judas having received the sop went out immediately ; and it was night . joh. 13. 2 , 38. luk. 22. 24 , 30. when judas was gone out jesus said , now is the son of man glorified , and god is glorified in him : and he told them of his sudden departure , and exhorted them to the mutual love one of another . he said also , simon , simon , behold satan hath desired you , that he might winnow you as wheat : but have pray'd for thee : and do thou strengthen thy brethren : and when peter , too confidently , said , i will lay down my life for thee , he answered , the cock shall not crow till thou hast denied me thrice . then said he unto them , he that hath a purse , let him take it , and he that hath not a sword , let him buy one : some answering , here are two swords , he said , it is enough . luk 22. 31 , 38. then did jesus comfort them against the sorrow which they conceived for his death : and to the questions of thomas , philip , and judas ( who is also libbaeus , surnamed thaddaeus , another of the son of alphaeus , and brother of james ) he answered every one particularly , promising them that the holy ghost should be their teacher : and left his peace with them : and again admonished them of his approaching death , and of the joyful fruit thereof : adding , arise , let us go hence : and when they had sung an hymn , they went out towards the mount of olives . john 14. 1 , 31. mark 14. 26. matth. 26. 30. in the way as they were going , by the parable of the vine , & the branches , he exhorted them to bring forth fruit , and to remain in the love of god towards them , and mutually to love one another , and to abide patiently the hatred of the world , which hates christ himself : and that they should not be offended for persecutions . john 15. 27. and again he comforted them against sorrow for his death by the promise of sending them the comforter , the spirit of truth , whose office against the world , and towards them he describeth . and admonished them that yet a little while , and they should not see him : and they , not understanding what that meaned , he explained it unto them : and told them that their aforesaid sorrow should be turned into joy , by the example of a woman bringing forth a man-child : as also by the promise of his returning to them , by the love of the father towards them , and by his ready hearing of their petitions that they should make in his name . and when he said , i came forth from the father , and am come into the world , and again , i leave the world and go unto the father , his disciples answered , lo , now thou speakest plainly : we believe thou camest from god : to this jesus replied , that the time was now come that they should be scattered every one to his own , and that himself should be left alone , and at last concluded with a most divine prayer to the father for the mutual illustration of his own , and the fathers glory : as also for the apostles , and the whole company of believers john 16. 1 , 33. & 17. 1 , 26. when jesus had spoken these things , he went with his disciples ( as he was wont ) over the brook cedron , to the mount of olives . then said jesus unto them , all ye shall be offended because of me this night . but after i am risen again , i will go before you into galilee : and when peter said , though all men should be offended , yet will not i ; jesus said , to day , vein this night before the cock-crow thou shalt deny me thrice : but both he , and all the disciples replied , though we should die with thee , yet we will not deny thee . john 18. 1. luke 22. 39. mark 14. 27 , 31. matth. 26. 31 , 35 , 36. then came they to a place called gethsemane , where was a garden into which jesus entred , and his disciples , unto whom he said , pray ye that ye enter not into temptation : sit here , while i go and pray yonder . and he took peter , and the two sons of zebedee with him , and began to be very sorrowful , and he said unto them , tarry here and watch , and going from them about a stones cast , he kneeled down and prayed that the cup might pass from him : and there appeared an angel from heaven , strengthening him . then he returned and finding his disciples sleeping , he reprehended and admonished them : and then went the second time , and prayed more earnestly , and being in an agony his sweat was as drops of blood : and coming again , he found them sleeping for sorrow , for their eyes were heavy : and therefore he again admonished them , and they knew not what to answer . then left he them , and went away again and prayed the same words : after which coming to his disciples , he said unto them , sleep on now , and take your rest : behold the time is come , and the son of man is betrayed into the hands of sinners : arise , let us be going : behold he is at hand that doth betray me . luk. 22. 46. mar. 14. 32 , 42. mat. 26. 36 , 46. while jesus yet spake , behold judas ( who knew the place , because jesus often resorted thither with his disciples ) with the chief priests , pharisees , captains of the temple , and elders of the people , and officers , and a band sent from them , came thither with lanthorns , and torches , and a great multitude with swords and staves . and judas had given them a sign , saying , whomsoever i shall kiss the same is he , and he straitway kissed jesus : to whom jesus said , wherefore art thou come ? betrayest thou the son of man with a kiss ? john 18. 23. luke 22. 47 , 48. mark 14. 43. 4 , 7. matth. 26. 47 , 56. but jesus knowing all things that should come unto him , went out , and said unto them , whom seek ye ? they said unto him , jesus of nazareth . jesus said unto them , i am he : and they went backwards and fell to the ground . he asked them again , and answered them as at first : adding if ye seek me , let these go away . joh. 18. 4 , 9. then they took him ; and when those that were about jesus saw what would follow , they said to him , lord ▪ shall we smite with the sword ? and peter struck off the right ear of malchus . to whom jesus said , put up thy sword : cannot i pray , and have more than twelve legions of angels ? shall not i drink of the cup that my father hath given me ? suffer you thus far : and he touched his ear and healed him . and jesus said unto them , do ye come out as against a thief with swords and staves ? but this is your hour , and the power of darkness . then all his disciples left him and fled , and a certain young man ( of their company ) being laid hold of , left his linen cloth , and fled from them , john 18. 10 , 11. luke 22. 49 , 50 , 51. mark 14 48 , 52. mat. 26. 57 , 75. then they bound jesus , and brought him , first to annas , the father in law of caiphas , who sent him bound to caiphas the high priest , who formerly had prophesied , that it was expedient that one man should die for the people . there were all the chief priests , and elders , and scribes of the people gathered together . then caiphas asked jesus concerning his disciples , and his doctrine : jesus answered , i spake openly to the world , ask them that heard me : then one of the officers stroke him with a staff : to whom he said , if i have well spoken , why smitest thou me ? then all the council sought false witnesses against him , and found none . at last two false witnesses came , but their testimony agreed not . caiphas then said , answerest thou not to what they witness against thee ? but jesus held his peace . then he adjured him to tell whether he were the christ , and jesus answered , i am : and ye shall see the son of man sitting at the right hand of the power of god , and coming in the clouds of heaven . wherefore they judged him guilty of death for this blasphemy . then did they mock him , and spit upon him , and cruelly beat him with buffets and staves : and covering his face , they said , prophesie who smote thee ? and many other things they spoke against him reproachfully . joh. 18. 12 , 27. luk. 22. 54 , 65. mar. 14. 53 , 72. mat. 26. 57 , 75. peter followed afar off that he might see the end , and so did another disciple that was known to the high priest , and went with jesus into the pallace , but peter stood without at the door : then that other disciple spake to her that kept the door , and brought him in . and as peter was warming himself at the fire ( for it was cold ) the maid that kept the door asked him , and affirmed that he was one of his disciples , but he denied it , or that he knew him , or knew what she said . a little after he went out into the porch , and the cock crew . and as he was going out another maid saw him , and said to the by-standers , this fellow was also with jesus of nazareth ; also another said , thou art also one of them ; then he again denied it with an oath : and about an hour after they that stood by said , thy speech bewrayeth thee : and the cousin of malchus amongst the rest said , did not i see thee in the garden with him ? and while he yet spake the cock crew the second time : then the lord turned , and looked upon peter , and he remembring the words of jesus , went out , and wept bitterly . john 18. 25 , &c. luke 22. 55 , &c. mark 14. 66 , &c. matth. 26. 69 , &c. as soon as it was day , the elders of the people , and the chief priests , and the scribes , came together , and led him into their council , saying , art thou the christ ? jesus said unto them , ye will not believe , nor answer me , nor let me go . yet he said , that he was the son of god : to which they replied , what need we any further witness . luke 22. 66 , 71. then straightway in the morning the whole multitude of them arose , and led him bound to pontius pilate , the governour , from caiphas to the hall of judgement ( april 3d. ) but they went not into the judgement hall , lest they should be defiled that they could not eat the passover : and jesus stood before the governour . pilate therefore came forth unto them , and said , what accusation bring you against this man ? they answered , if he were not a malifactor we would not have delivered him unto thee : and they accused him , saying , we found this man perverting the nation , and forbiding to pay tribute unto caesar , saying that he himself is christ , a king : and when he was accused of the chief priests , and elders , he answered nothing . then said pilate , hearest thou not how many things they witness against thee ? but he answered him not a word , so that pilate marvelled . then said pilate to them , take ye him and judge him according to your law : but they replied , it is not lawful for us to put any man to death . pilate then entred into the judgement hall again , and calling jesus , said unto him , art thou the king of the jewes ? jesus answered , saist thou this of thy self , or did others tell it thee of me ? pilate said , am i a jew ? thine own nation , and the chief priests have delivered thee unto me : what hast thou done ? jesus answered , my kingdom is not of this world : pilate therefore said unto him , art thou then a king ? jesus answered , for this cause came i into the world that i might bear witness unto the truth . then said pilate to him , what is truth ? and when he had said this , he went out again to the jews , and said unto them , i find in him no fault at all : and they were the more fierce , saying , he stirreth up the people , teaching throughout all jewry , beginning in galilee , to this place . pilate hearing of galilee , asked him if he were a galilean ? and when he knew that he belonged to herods jurisdiction , he sent him to herod , who was in jerusalem in those dayes . when herod saw jesus , he was exceeding glad : but being deceived of his hopes of seing a miracle , and jesus not vouchsafing any answer , either to him , or to the chief priests and scribes that vehemently accused him , after he had set jesus at naught , and mocked him , he sent him back to pilate , arayed in a gorgeous robe : and herod , and pilate were made friends that very day . john 18. 28 , 40. luke 23. ● , 16 , 25. mark 15. 1 , 5. matth. 27. 11 , 26. then pilate , when he had called the chief priests , and the rulers , and the people , he said unto them ; neither i , nor herod find any fault in him , nor any thing worthy of death : i will therefore chastise him and release him . for he was of necessity ( according to the custome ) every feast to deliver to the people one prisoner whomsoever they would . and the multitude crying out aloud , began to desire that he would do unto them as he ever had done . then said pilate , ye have a custom that i should release one unto you at the passover : will ye therefore that i release unto you the king of the jews , or barabbas ? for he knew that the chief priests had delivered him up of envy : but they stirred up the people that they should rather desire barabbas , who was a notable thief , who lay bound for insurrection , and murther in the city . when pilate was set down on the judgement seat , his wife sent to him , saying , have thou nothing to do with that just man : for i have suffered many things in my dream by reason of him this day ▪ pilate therefore spake unto them again , being willing to release jesus , which of them will ye that i release unto you ? they all cryed out , saying , not him but barabbas . pilate replied , what then will ye that i shall do unto him whom ye call king of the jews ? and they all cryed out again , crucifie him : pilate said unto them the third time , why ? what evil hath he done ? i find no cause of death in him : i will therefore chastise him , and let him go : but they cryed the more earnestly , crucifie him : and were very instant with loud voices desiring the same . mark 15. 6 , 15. then pilate took jesus and scourged him , and the souldiers platted a crown of thorns , and put it on his head , and clothed him with purple , saying , hail , king of the jews , and beat him with staves . pilate therefore went forth again unto them , and said unto them , behold i bring him forth unto you , that ye may know that i find no fault in him : then jesus came forth , wearing the crown of thorns , and the robe , and pilate said unto them , behold the man. when the chief priests , and officers saw him , they cryed out , saying , crucifie him , crucifie him . pilate replyed , take ye him and crucifie him ; for i find no fault in him . then said the jews , he ought to die , because he made himself the son of god : when pilate heard that , he was the more afraid , and went again into the jugdement hall , and said to jesus , whence art thou ? but jesus gave him no answer . then said pilate to him , speakest thou not unto me ? knowest thou not that i have power to crucifie thee ? jesus answered , thou couldst have no power unless it were given thee from above . from thence-forth pilate sought to release him : but the jews cryed out , then art thou not caesars friend . when pilate heard this , he sate on the judgement seat , in the place called the pavement , and it was the preparation of the passover , and about the sixth hour : then said he to the jews , behold your king : the chief priests answered , we have no king but caesar. when pilate therefore saw that he prevailed nothing , but the rather a tumult was made , he took water and washed his hands before the multitude , saying , i am innocent of the blood of this just person , see you to it . and all the people answered , and said , his blood be upon us , and our children . then pilate being willing to content the multitude , released unto them barabbas , and when he had scourged jesus , he delivered him over to their will , that he might be crucified . john 19. 1 , 16 , 17 , 30. then the souldiers of the governour , when they had led jesus into the hall called praetonium , they called together the whole band ; and when they had stripped him , they put upon him a skarlet robe , and platted a crown of thorns and put it on his head , and a reed in his right hand , and bowing the knee , they mocked him , saying , hail , king of jews . and when they had spat on him , they took the reed , and smote him on the head : and when they had mocked him , they took off the purple , and put his own clothes on him , and led him out to crucifie him . matth. 27. 27 , 31. mark 15. 16 , 37. then judas which had betrayed him , when he saw that he was condemned , repented himself and brought the thirty pieces of silver to the chief priests , confessing his sin unto them : and casting the silver pieces into the temple , went and hanged himself : and they bought with them the potters field , that the prophesie might be fulfilled . matth. 27. 3 , &c. and jesus came forth carrying his cross ; but as they were leading him , they found one simon of cyrene , as he came out of the countrey , whom they took , and compelled to carry the cross after jesus : there were also two thieves that were led with him to be crucified . and there followed a great multitude of people , and of women that lamented , to whom jesus turned and foretold the lamentable destruction of jerusalem . and when they were come into the place called calvary , but in the hebrew , golgotha , they gave him to drink wine mingled with myrrhe , and vineger mingled with gall , and when he had tasted it , he would not drink it : and they crucified him there ( and it was the third hour ) and two thieves with him , one on the right hand , and the other on the left . and jesus said , father forgive them : for they know not what they do . and pilate wrote a superscription in hebrew , greek , and latine , and put it on the cross : which , at the request of the chief priests , pilate would not alter . and after they had crucified him , they divided his garments into four parts , to every souldier , that was imployed in his execution , a part : and cast lots for his seamless coat , whose it should be , that the scripture might be fulfilled : and sitting down they watched him there ; and the people stood beholding him : but they that passed by , reviled him , wagging their heads , and saying , oh , thou that destroyest the temple , and buildest it in three days , save thy self : if thou beest the son of god , come down from the cross. likewise also the chief priests , and rulers , with the people , and scribes , and elders mocking , and scoffing , said amongst themselves : he saved others , himself he cannot save . if he be the king of israel ; if that christ , the chosen of god , let him come down from the cross , and we will believe him . he trusted in god let him deliver him if he will have him ; for he said , i am the son of god : the souldiers also mocked him , and coming to him , offered him vinegar , saying , if thou be the king of the jews , save thy self . the thieves also that were crucified with him , cast the same in his teeth . and one of them , continuing his railing against him , the other being converted , rebuked him , and said unto jesus , lord remember me when thou comest into thy kingdom : to whom jesus answered , to day shalt thou be with me in paradise . and there stood by his cross the mother of jesus , and his mothers sister , mary , the wife of cleophas , and mary magdalene : when jesus therefore saw his mother , and the disciple whom he loved standing by , he said to his mother , behold thy son , and to the disciple , behold thy mother . and when the sixth hour was come , there was darkness over all the land , or countrey , until the ninth hour : and about the ninth hour , jesus cried out with a loud voice , eli , eli , lamma saba cthani ? and some that stood by , said , he calleth elias . luke 23. 26. 38. matth. 27. 32 , 50. luke 23. 44 , 45 , 46. after this , when jesus knew that all things were accomplished , that the scripture might be fulfilled , he said , i thirst . now there was set there a vessel full of vinegar , and they filled a spunge with vinegar , and put it upon hysop , or a reed , and put it to his mouth , saying , with the rest , let be , let us see if elias will come to save him , and take him down . but jesus , when he had received the vinegar , said , it is finished . and then again he cryed with a loud voice , father into thy hands i commend my spirit , and bowing his head , he gave up the ghost . and when the centurion saw that he so cryed out , and gave up the ghost , he glorified god , saying , truly this is a just man ; truly this is the son of god. mark 15. 38 , 42. and behold the vail of the temple was rent in twain from the top to the bottome , and the earth did quake , and the rocks rent , and the graves were opened , and many bodies of the saints , which slept , arose , and came out of their graves after his resurrection , and went into the holy city , and appeared unto many . and the centurion , and they that stood over against , and they that watched jesus , when they saw the earthquake , and the things that were done , feared greatly , saying , truly this was the son of god. and all the people that came together to that sight , beholding the things that were done , smote their breasts , and returned : and his acquaintance , and the women which followed him from galilee , stood afar off , beholding these things , among whom were mary magdalene , and mary the mother of james the less , and mother of joses , and salome , who also when he was in galilee followed him , and ministred unto him , and many other women that came up to jerusalem with him . luke 23. 47 , 48 , 49. mat. 27. 51 , 56. the jews therefore , that the bodies should not remain on the cross on the sabbath ( for that sabbath was an high day ) because it was the preparation , besought pilate that their leggs might be broken , and that they might be taken down . the souldiers therefore came and brake the leggs of the two thieves , but not of jesus , because he was already dead . yet one of them with a spear pierced his side , and there came out blood and water , and these things were done that the scriptures might be fulfilled . joh. 19. 31 , 37. and when even was now come , because it was the preparation , that is , the day before the sabbath , there came joseph of arimathea , a rich man , and an honourable councellor , who also looked for the kingdom of god , a good , and a just man , and one who had not consented to the counsell and deed of them : being a disciple , but secretly for fear of the jews , came boldly to pilate , and begged the body of jesus . pilate marvelled that he was already dead , and calling the centurion asked him , and when he knew it , he gave the body to joseph . there came also nicodemus ( which at first came to jesus by night ) and brought a mixture of myrrhe , and aloes about a hundred pound weight : and they took the body of jesus and wrapped it in a linnen cloth with the spices , as the manner of the jews was to bury . and joseph laid it in his own new sepulchre , which he had hewen out of a rock , wherein yet never man was laid , and which was in a garden in the place where jesus was crucified , rolling a great stone to the door of the sepulchre : and mary magdalene , and mary the mother of joses , who came with him from galilee , beheld where they laid him , sitting over against the sepulchre ; and they returned and prepared spices and ointments , and rested the sabbath day according to the commandment . joh. 19. 38 , 42. luk. 23. 50 , 56. mar. 15. 42 , 47. mat. 27. 57 , 61. the next day [ april 4th ] the pharisees besought pilate that he would command the sepulchre to be made sure untill the third day , adding their reason ; which , when he had yeelded to , they went and made the sepulchre sure , sealing the stone , and setting a watch. in the end of the sabbath , or when the sabbath was now past [ april 5th ] when it dawned towards the first day of the week , in the morning very early whilest it was yet dark , came mary magdalene , and mary the mother of james and salome , bringing spices which they had bought , that they might see the sepulchre , and annoint jesus : and they said , who shall roll away the stone from the door for us ? and when the sun was risen , coming to the sepulchre they saw the stone rolled away : for behold there was a great earthquake : for the angel of the lord came down from heaven , and rolled away the stone , and sate upon it : and they went in , but found not the body of the lord jesus : and it came to pass , as they were much perplexed thereat , behold two men came to them in shining raiment ; their countenances were as lightening , and their garments white as snow . matthew and mark mention but one angel : and the keepers for fear did shake , and became as dead men . and when the women were afraid and bowed their faces to the earth , the angels said to them , fear not ye , i know that ye seek jesus that was crucified : but why seek ye the living amongst the dead ? he is not here : he is risen as he said , come and see the place where the lord was laid , and remember what he said , whilest he was in galilee with you ; saying , the son of man must be delivered into the hands of sinfull men , and be crucified , and the third day rise again : but go ye quickly , and tell his disciples , and peter , that he is risen from the dead , and behold he goes before you into galilee , there ye shall see him ; behold , i have told you . then the women remembred the words of jesus , and they departed quickly out of the sepulchre with fear and wonder , and great joy , and ran to tell his disciples : but they said nothing to any man as they went : for they were afraid . and when the women told these things to the eleven , and to all the rest , their words seemed to them as idle tales . but mary magdalene telling peter , and the other disciple whom jesus loved , they have taken away the lord and we know not where they have laid him ; peter and that other disciple went out , and came to the sepulchre : but that other disciple did outrun peter , and came first to the sepulchre , and when he stooped down , he saw the linnen clothes lying , but went not in . then came peter following him , and went into the sepulchre , and saw the linnen clothes lye , and the napkin that was about his head not lying with them , but wrapped together in a place by it self : then went in that other disciple , and saw and believed , and peter went unto his own home , wondring at what was done : for as yet they knew not the scriptures , that he must rise again from the dead . and the disciples went to their own home . but mary magdalene stood without at the sepulchre weeping , and whilest she wept , she stooped down in the sepulchre and saw two angels in white , sitting , the one at the head , the other at the feet , where the body of jesus had lain ; and they said unto her : woman why weepest thou ? she said , they have taken away my lord , and i know not where they have laid him : and when she had thus said , she turned back , and saw jesus , but knew not that it was he . and jesus said to her , why weepest thou ? whom seekest thou ? she , supposing that it had been the gardiner , said , if thou hast born him hence , tell me where thou hast laid him , and i will take him away : jesus said to her , touch me not , but go and tell my brethren saying , i go , &c. and she came and told his disciples , and those that had been with him , as they were weeping , and mourning , that she had seen the lord , and that he had said these things to her : but they believed her not . and as the women went from the sepulchre ( perhaps mary magdalene was absent ) that they might tell his disciples , behold jesus met them , and said unto them , all hail , and they came and held him by the feet , and worshipped him . then said jesus to them , be not afraid , go and tell my brethren that they go into galilee , there they shall see me . joh. 20. 1 , 2 , 18. luk. 24. 1 , 12. mar. 14. 1 , 11. mat. 28 1 , 8 , 9 , 10. now when they were going , behold the watch went into the city , and shewed to the chief priests all the things that were done : and when they were assembled with the elders , they took counsell , and gave large money to the souldiers that they should say , that his disciples came and stole him away whilest they slept : and if it come to the governours ears ( said they ) we will perswade him , and secure you . so they took the money , and did as they were taught : and this saying is commonly reported amongst the jews to this day . mat. 28. 11 , 15. and two of them went into the countrey that same day to a village sixty furlongs from jerusalem , called emaus : and as they journeyed , jesus went along with them ; and they , telling what things were done concerning jesus of nazareth , how he was crucified , and that he rose again , &c. jesus shewed them out of the scriptures that it behooved christ to suffer , and to enter into his glory . and in the village , when he had taken bread , and given thanks , and broken it , he was known to them , their eyes being opened , though he appeared in another form , and he vanished out of their sight . and they rose up that same hour , and returned to jerusalem to the eleven , who said to these two , the lord is risen indeed , and hath appeared unto simon . then they told them what things were done in the way , and how he was known of them in breaking of bread : but neither believed they them . luke 24. 13 35. mar. 14. 12 , 13. whilest they yet spake , it being evening , in the first day of the week , the doors being shut where the disciples were gathered together for fear of the jews , came jesus himself and stood in the middest of them , and said , peace be unto you : but they were affrighted supposing that they had seen a spirit ; but he upbraided them with their unbelief , and hardness of heart , because they had not believed those that had seen him since he was risen : and he said unto them , why are you troubled ? see my hands and my feet : a spirit hath not flesh and bones : and he shewed them his hands and his feet and his side : and when they believed not for joy , and wondred , he said unto them , have ye here any meat ? and he did eat a piece of broiled meat and an hony comb : and his disciples rejoyced that they had seen the lord and he said unto them , these are the words that i spake unto you , while i was yet with you : that all things must be fulfilled which were written in the law of moses , and in the prophets , and in the psalms of me . then he opened their understandings that they might understand the scriptures , and said unto them , thus it is written , and thus it behooved christ to suffer , and to rise from the dead the third day , and that repentance and remission of sins should be preached in his name among all nations , and ye are witnesses of these things . and behold i send the promise of my father among you : but tarry ye at jerusalem till ye have received power from on high . he said again unto them , peace be unto you : as my father sent me , so send i you . goe ye into all the world and preach the gospel to every creature : he that believes and is baptized , shall be saved : but he that believes not , shall be damned . and these signs shall follow them that believe : in my name they shall cast out devils : they shall speak new tongues : they shall take up serpents : and if they drink any deadly thing it shall not hurt them : they shall lay their hands on the sick , and they shall recover . and when he had said these things , he breathed on them , and said , receive ye the holy ghost : whose sins ye remit , they are remitted to them , and whose sins ye retain , they are retained . thus jesus appeared five times in the first day of his resurrection . joh. 20. 19 , 23. luke 24 36 , 49. mar. 14. 14 , 18. but thomas called dydimus was not with them when jesus came , and the rest of the disciples told him , we have seen the lord : but he very confidently professed that he would not believe it . after eight dayes [ april the 12th ] thomas being then present with the rest , jesus came , the doors being shut , and stood in the middest , and said unto them , peace be unto you , and abundantly satisfied thomas his unbelief . joh. 20. 24 , 29. luke 24. 16 , 20. then the eleven disciples went into galilee unto the mountain that he had appointed them . and when they saw him , they worshipped him , but some doubted : and when jesus came unto them , he said , all power is given unto me both in heaven and earth , go therefore and teach all nations , baptizing them , &c. and loe i am with you to the end of the world. mat. 28. 16 , 20. after that , jesus was seen of above five hundred brethren at once and after that to james . 1 cor. 15. 6 , 7. afterwards jesus shewed himself to his disciples at the sea of tiberias : or at least , to seven of them as they were fishing . for they having fished all night and caught nothing , in the morning , jesus unknown unto them , stood upon the shoar , and bid them cast their net on the right side of the ship , & they caught a hundred fifty & three great fishes : and jesus said unto them , come and dine ; and none of them durst ask him , who art thou ? knowing it was the lord. when they had dined , he warned peter thrice of his pastorall charge as he loved jesus , and forewarned him what kind of death he should die . and to peters question concerning john , he gave an answer that was not rightly understood of the brethren . joh. 21. 1 , 24. last of all be appeared to his disciples in jerusalem , and led them out as far as bethany , and he lift up his hands , and blessed them . and it came to pass that as he blessed them , he was parted from them , and carried up into heaven . luke 24. 50 , 51. mat. 28. 19. this jesus christ was promised to adam in paradise presently after his fall in those words , the seed of the woman shall break the serpents head : but whether he should come of jew or gentile , not a word was told him . after this abraham ( the hebrew ) was given to understand that of his seed should come the messiah : but of what tribe , nothing was revealed . to jacob indeed it was shewed , that of the tribe of judah should shiloh come : but whether male , or female , nothing certain . david was assured that a son of his should sit upon his throne for ever : but till isaias , it was not known that he should be born of a pure virgin : that a woman should compass a man. isa. 7. 14. behold a virgin , that famous virgin ( the originall sets it forth with an accent ) spoken of gen. 3. 15. shall conceive and bear a son. the very place of his birth was not set forth till micha did it . mich. 5. 2. not the just time till daniel foretold it . dan. 9. 24. thus by degrees , and piece-meal ( as it were ) god spake of old to the fathers by his servants the prophets . heb. 1. 1. every age almost , brought sorth some new thing touching the babe of bethlehem ( lapt up in the swathbands of the holy scriptures ) either in express and evident terms , and testimonies , or else in mirrors , and miracles . lastly john baptist ( fibula legis & gratiae , as one calls him ) the buckler of the law , and gospel , pointed him out with his finger , behold the lamb of god , &c. now this jesus christ is the most excellent person in the world ; the fairest amongst men : worth ten thousand of us , as the people said of david . 2 sam. 18. 3. look upon him as he is described , heb. 1. 1 , 2 , 3. for his nobility , he is gods own son : for his riches , he is heir of all things : for his wisdom , he made the worlds : for his eminency , he is the brightness of his fathers glory , and the express image of his person : for his might , he upholdeth all things by the word of his power : for his merits , he hath by himself purged our sins : for his preferment , he sate down at the right hand of the majesty on high traps treas . the quallity and kind of christs death is remarkeable for three characters which were engraven on the death of the cross , which he died . 1. for the painfulness of it . the nature of that death was painfull : for death it self is painfull ; no man payes that debt with ease . when asa dies , he cryes , ah my feet . when david dyes , he complains , o my cold body . when the shunamites child dyes , he cryes , ah my pained head . when ●zzah dyes , he cryes , oh my leprous skin . life is a precious pearl : but there are three things besides , which made christs death painfull . 1. violence . it 's painfull to die of any violent disease : but when five deaths do all concur , and strive which of them shall dispatch the poor man soonest , this must needs be more painfull . such was christs death , which made him complain . psal. 22. 16. they pierced my hands and my feet , and joh. 19. 34. one of the souldiers with a spear pierced his side , and forthwith there came out blood , and water . here are five deaths that invaded a living man : death on each hand , and on each legg , and death on his side , though this last , came a little too late . now a violent death it must needs be , when strong and great nails did pierce the most nervous parts of his body , his hands and his feet . 2. slowness . four leasurely violent deaths seized on him . blood is the life of the living creature : then look how long his blood was coming out , his life was dropping out as long . it 's a great aggravation for a man to be long a dying , and yet cannot die . to have his torment quick , and yet his death slow is an image of hell , where men seek death , and yet cannot finde it . christs slow death was divided into four quarters . death at each hand , and at each foot made his pain the greater . the weight of his body did hang upon those four tormenting nails , his pierced hands and feet , as if death had delighted to hold christ long at sea , and to deny him it's last sad service . christ had been before dying a terrible death in the garden , when he was boiled ( as it were ) in a bloody sweat : and two circumstances shew that the two thieves death was nothing in slowness of torment comparable to christs death . 1. the sad and direful preparatories to christs death , as he was the night before in a soul-death , when those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were drops , or great hail stones of blood , frozen , or hardened together ( as stephanus thinks ) through extream terrour : when he was scourged , and crowned with thorns . 2. he was so weakned in body thereby , that he was not able to bear his own cross : which made him complain . psal. 22. 17. i may tell all my bones . my strength is dried up like a potsheard : so that christ began to die the night before , and continued dying twenty four hours , the lords anger and curse being on him , and then bodily pain , with the curse of the law all this time wrought upon him . and christ , in bearing the pains of the second death , did suffer that which all the elect should have sustained in their souls for ever . isa. 53. 6. the lord laid upon him the iniquity of us all : and though christ died but one death for all the elect , yet in the extremity of the pain , it was many deaths to him . 3. many degrees of life were taken from him . consider how much of life christ had , and the removing of it by violence must be so much the more painfull . now life natural had in christ a sweet and a peaceable dwelling : the possession of life was with excellent delights : it was planted besides the glorious god-head personally , and so had sweet company , and that made it pleasant . it had not been so much to take away the life of a common man , whose life is not priviledged with grace , and the grace of a personal union with god. the second character that was engraven on christs death , was , that it was shameful , and reproachful . now shame is , first , fundamentally in the cause : sin , and sin acted by men against that law of god is the onely foundation of shame : exod. 32. 25. aaron made the people naked to their shame . so 2 sam. 13. 13. shame and sin are neer a kin . and thus christ was no more capable of shame than he was of sin . he came out of the womb clothed with the white robe of innocency , and he never contracted one black spot on that fair robe of the highest image of god from the womb to the grave , and therefore there was no shame fundamentally in christ. 2. there is shame formally in sin : and that , first , in being ashamed actively . secondly , in bearing of shame passively . in the former consideration , because sin is a shameful thing in itself . jer. 11. 13. there is an internal blushing , and shame rising from sin ; the conscience of the sinner ( if it be not cauterized ) thinking ill of sin , and esteeming it self base in doing it . rom. 6. 21. what fruit had you in those things whereof you are now ashamed ? so christ thought ill of sin , and esteemed the creature base in sinning . 2. christ our lord being our surety , though he could not be ashamed of any sin he did himself : yet being made a sin for us , he did bear the shame of our sin : and thus he was not free from shame passively , as it 's a punishment of sin . isa. 50. 6. i gave my back to the smiters , and my cheeks to them that plucked off the hair : i hid not my face from shame and spitting . heb. 12. 2. he endured the cross , despising the shame . so then in these respects christ did bear our shame . 1. in that , though he was the lord of glory , and thought it no robbery to be equal with the father ; yet he abased himself to become man : yea , the lowest of men , a servant . phil. 2. 6 , 7 , 8. matth. 20. 28. isa. 49. 7. 2. all the tokens of reproach and shame were on his sufferings : as , 1. in gestures : they put a crown of thorns on his head : and a reed for a scepter in his hand to mock his kingly power . they saluted him with mocks , and bowing the knee to him . 2. in words . they cried out , hail , king of the jews : they scorned his prophetical dignity , when they blindfolded him , saying , prophesie who it is that smote thee . and to deride his priesthood , they put a robe on him : and when he was on the cross offering himself as our priest in a sacrifice to god , all that passed by , wagged their heads , and shot out their lips , saying , he trusted in god , let him deliver him , &c. then did they spit in his face , which in the law was a great shame . deut. 25. 9 , 50. job 30. 10. 3. his death was shameful , the death of a thief , and robber : so it 's called , christs reproach . heb. 13. 13. let us go forth bearing his reproach . it was a shameful thing to see the lord of glory , bearing his own cross on his back , and all the children , and base ones of the city wondring at him , and crying out upon him . this is called the reproach , or shame of christ. heb. 11. 26. psal. 22. 7. 4. they shamed him in pulling off his garments , and scourging him . as , jer. 13. 26. they brought him bound to pilate as if he had been a common thief . matth. 26. 2. hence isa. 53. 3. he was despised , and rejected of men : and we hid as it were our faces from him . he had all shame put upon him : he was branded as the greatest thief of the three : he went out at the gate of life , bleeding , pained , cursed , shamed , forsaken , despised and mocked . even the sun seemed to be ashamed to see its creator in so painful and shameful a condition , and therefore hid its head . the third character which was engraven on christs death , was the curse of god. now the curse that christ was made , was , 1. the lords pronouncing him a curse . deut. 21. 23. cursed is he that hangeth on a tree ; which paul applies to christ. gal. 3. 10 , 13. this indeed was a ceremonial curse ; but had a special relation to christ , who was under a real , and moral curse . 2. gods devoting and setting him apart in his eternal counsel for suffering the punishment of sin . 3. the dishonour that was put upon him ; and so was christ under a curse . psal. 22. 7. he was a worm and no man. isa. 53. 3. the least of men : the contempt and refuse of men . act. 4. 11. the stone rejected by the builders . hanging is the death of the poorest , and basest of men : and thus was christ used . act. 5. 30. whom ye slew and hanged on a tree . act. 2. 23. whom by wicked hands ye have crucified and slain . hanging is more then slaying : it 's putting him to a base death that is cursed of god and man : and this to be inflicted on a king lineally descended of the blood royal , the kingly tribe of judah : the onely man on earth that by birth and law had title to the crown of judea , was the worst that men or devils could do . triuni deo gloria . to the reader . there is lately published , by mr sam. clarke , a new piece of lives containing the lives of ten eminent divines ; with some other private christians , the divines being as follow , mr john carter , mr sam. crook , mr john cotton , dr tho hill , dr will. gouge , mr tho. gataker , mr jeremy whitaker , and bishop james usher , mr rich. capel , and dr rob. harris , &c. there is also another piece of mr clarkes newly published , it being the wicked life , and wosul death of herod the great , a stranger by nation , yet by the romans made king of the jews . taking in also the story of the jews during all the time of his reign , which was about thirty seven years , whereof thirty five were before the incarnation of christ , and two after , whereby much light is given to many passages in the evangelists , &c. both sold by william miller , at the gilded acorn near the little north door in st pauls church-yard . notes, typically marginal, from the original text notes for div a33297-e250 christs conception foretold . mary goes to her cousin elizabeth . joseph is warned not to put away his wife . joseph and mary go to be taxed . jesus christ is born . his birth is revealed to the shepherds christ is circumcised . wisemen come to jerusalem mary goes to be purified . simeon , and anna prophesie of christ. joseph is warned to fly into egypt . the babes of bethlehem are slain . joseph returns into judea . he goes to the city of nazareth . jesus is found in the temple . his private life . john christs forerunner . john ▪ preaches and baptizech . jesus is baptized . a manifestation of the trinity . jesus ▪ tempted of the devil . johns testimony of jesus . simon named cephas . christs first miracle . dr ushers annals . jesus went to the passover . he works miracles . he instructed nicodemus . johns last testimony of him . jesus went into galilee . he preaches , with great applause . he preaches , and works miracles . he heals all diseases . a great draught of fishes . a leper healed . he forgives sins . he called levi. and defends his practice . he heals on the sabbath . they seek to destroy him . he chooses twelve apostles . he is judged to be mad . his sermon on the mount ▪ raises a dead man to life . jesus his testimony of john. one washed his feet . casts out a divel . he shews who are his kinsmen . he teaches by parables . he calms the tempest . he casts out the legion of divels . he answers johns disciples . raises jairus's daughter . cures blind men he casts out a dumb divel . he is scorned . ● his compassion to souls . he sent out his disciples . sejanus killed at rome . john beheaded . multitudes follow jesus . he sed five thousand men , &c. he walked on the sea. many go back from him . he condemned their traditions . heals the cananitish womans daughter . he heals many . feeds four thousand . denies a sign to the pharisees . warns his disciples of their leaven . who christ was judged to be . his transfiguration . heals the ▪ lunatick . foretel's his death , and resurrection pays tribute . teaches humility . darling sins must not be spared . they sought to kill him . he sent out seventy disciples . he preached at the feast . and in the temple . they attempt to stone him he cures the blind man. he is the door of the sheep . of martha and mary . he teaches the lords prayer . of the queen of the south and the ninivites . he resuses to be a judge . exhorts to repentance . few to be saved . life to be laid down for christ the parable of the lost sheep , &c. of dives and lazarus . of offences . the power of faith . cures ten lepers . to pray always . the pharisee and publican . preaches and heals . about divorce . he blesses little children . against covetousness . lazarus's sickness and death jesus raises him . he foretells his sufferings . he cures the blind man. calls zacheus . ten pounds given to ten servants . he rides into jerusalem . he wept over jerusalem . children cry hosanna . a voice from heaven . he curses the fig-tree . power of faith. parable of the vineyard and wedding feast . they lay snares for him . he proves the resurrection . eight woes against the pharisees . the poor widows charity . he foretels the de struction of the temple , and the end of the world. foretells his death . and is anointed . the passover is prepared . judas the traytor . the lords supperinstituted . he washes his disciples feet . faith shall not fail . he comforts his disciples . the parable of the vine and branches . his divine prayer . he foretells peters denial jesus in his agony he is betrayed by judas . he is sent bound to caiphas . false witnesses against him he is judged guilty of death and abused . peter denies him . and repents . jesus is sent to pilate . pilate cleers him he is sent to herod , who abuses him . pilate again cleers him . jesus is scourged , and crowned with thorns . pilate condemns him . he is mocked . judas hangs himself . jesus carries his cross . he is crucified and mocked . the good thief . he gives up the ghost . the vail of the temple is rent . his side is pierced . his body is given to joseph . and buried . his sepulchre is sealed . his resurrection . jesus appears to mary m. and to other women . and to two , going to emaus . and to his disciples . his speeches to them . thomas his incredulity his faith is confirmed . he appeared again . and again his ascension . the promises of him to the fathers . chrysolog . his excellency . his painfull death his violent death . his slow death . 2. his shame full death . 3. his cursed death . limbo-mastix: that is, a canuise of limbus patrum shewing by euident places of scripture, inuincible reasons, and pregnant testimonies of some ancient writers, that christ descended not in soule to hell, to deliuer the fathers from thence. containing also a briefe replie to so much of a pamphlet lately published, intituled, an answere to certaine obiections against the descension &c. as lookes that way, and is personally directed against some writers of our church. willet, andrew, 1562-1621. 1604 approx. 145 kb of xml-encoded text transcribed from 35 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a15418 stc 25692 estc s120030 99855233 99855233 20714 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a15418) transcribed from: (early english books online ; image set 20714) images scanned from microfilm: (early english books, 1475-1640 ; 1050:3) limbo-mastix: that is, a canuise of limbus patrum shewing by euident places of scripture, inuincible reasons, and pregnant testimonies of some ancient writers, that christ descended not in soule to hell, to deliuer the fathers from thence. containing also a briefe replie to so much of a pamphlet lately published, intituled, an answere to certaine obiections against the descension &c. as lookes that way, and is personally directed against some writers of our church. willet, andrew, 1562-1621. [8], 60 p. printed [by felix kingston] for thomas man, london : 1604. by andrew willet. a reply to: parkes, richard. a briefe answere unto certaine objections and reasons against the descension of christ into hell. printer's name from stc. running title reads: christ descended not in soule to hell to deliuer the soules of the patriarks. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online 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selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng parkes, richard, b. 1558 or 9. -briefe answere unto certaine objections and reasons against the descension of christ into hell -controversial literature -early works to 1800. jesus christ -descent into hell -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-11 apex covantage keyed and coded from proquest page images 2004-12 john latta sampled and proofread 2004-12 john latta text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion limbo-mastix : that is , a canuise of limbus patrum , shewing by euident places of scripture , inuincible reasons , and pregnant testimonies of some ancient writers , that christ descended not in soule to hell , to deliuer the fathers from thence . containing also a briefe replie to so much of a pamphlet lately published , intituled , an answere to certaine obiections against the descension &c. as lookes that way , and is personally directed against some writers of our church . philip . 3. 15. let vs as many as be perfect be thus minded , and if ye be otherwise minded , god shall reueale euen the same vnto you . augustin de trinitat . lib. 1. c. 3. siquid erraueris , deus tibi reuelabit , siue per occultas inspirationes & admonitiones , siue per manifesta eloquia , siue per fraternas sermocinationes . if thou hast any where erred , god shall reueale it vnto thee , either by secret inspiration and admonition , or by manifest scripture , or brotherly conference . london printed for thomas man. 1604. to the most honorable senate of the lords spiritvall and temporal , knights , burgesses assembled in the high court of parliament , grace mercie and peace from the lord iesus . right honourable lords , and ye right worshipfull knights and gentlemen , i feared at the first to present this short treatise to your view , remembring what sometime i had read in hierom : i am afraide least in doing my dutie i bee thought to be ambitious , & while i pretend to write , should intend to seeke great mens fauour : but the apostles words did more imbolden mee , than the others could draw mee back : we cannot but speak the things , that we haue seene and heard : so neither could i containe my selfe , hearing of that honourable resolution , which is in you all to further the cause of the church of christ and true religion , but to reioyce in this common ioy , and among other welwillers of sion to testifie our inward ioy , and outward thankfulnes to god , and you all for the same . it is written , that the israelites gathering themselues together against the children of iniquitie the men of gibeah , assembled before the lord as one man : such a christian consent hath well appeared in this sacred assemblie to promote gods glorie and his truth . the saying was wont to be , the greater part hath ouercome the better : but the contrarie is now wel seene : and that rule , which plinius cecilius was wont to prescribe vnto his schoole , that hee had worst spoken , which had the greatest applause , beginneth now to faile in this great consistorie , where the best motions , we doubt not , but shall haue the greatest applause . i know not whereunto better to liken this christian harmonie , than vnto the seraphims , that cried one to another , holy , holy , holy lord of hosts ; and to that heauenly song , wherein both the vpper ranke of those foure glorious creatures , and the nether order of the foure and twentie elders consented to giue glorie and honour vnto god : that i may say truly in his words ; that in this reuerent assemblie , wee haue a patterne of the heauenlie companie . now we see performed that worthie saying of his excellent maiestie ; a godly king findeth , as his heart wisheth , godly estates concurring with him : for as god hath endued his princely hart with a liuely feeling and inward touch of true religion ; as hee saith , it was fit , that hee , which was superiour in power , should not be inferiour in deuotion : so your honours are ( wee trust ) those godly states , which will be readie to concurre with his maiestie in establishing of godly lawes . among the rest of the parliaments in this land , one was called the good parliament : another , the parliament that wrought wonders : but wee doe all hope that this honourable session shall rather deserue to be so called . that parliament was of all other the most glorious , which in the beginning of worthie queene elizabeths raigne restored religion : how can this be inferiour , which endeuoureth to establish and make better both church and religion ? one saith well ; it is one thing to seeke what thou hast lost , another to keepe that thou hast . this church may count her self more happie in holding and encreasing that she hath , than when shee was forced to recouer that which she had lost . well may we now say vnto this noble companie , as the prophet to and of sion : glorious things are spoken of thee , o citie of god. we cannot but reioyce to heare of your honors christian consultation for the propagating of the gospell , in planting euery where of good pastors , that the people may be brought from the darknesse of their ignorance to the light of knowledge : that they be no longer children in vnderstanding , 1. cor. 14. 20 , and as babes and sucklings in religion . ambrose herein thus pleasantly alludeth vpon these words , woe to them that giue sucke : lot vs make haste to weane our little ones : when isaak was weaned , abraham made a feast , the child not weaned was in the night by the drowsie mother ouerlaid . your honors then do right well to prouide good nurses , to weane the people from their ignorance , that they be no longer ouerlaid with drowsie and negligent pastors : and that such bee not excluded from nursing , which haue store of milke in the breasts , and seeke in peace and a good conscience to nourish the people of god. but because the nurse cannot giue milke that is not first fed her selfe ; most prudent and christian is that other care to prouide for the maintenance of good pastors : which as wee hope will be by our reuerent fathers in their graue synode deuised , so we trust it shall by your honourable fauours be furthered : for the apostle saith , the mouth of the oxe is not to be musled . and origene well agreeth ; nisi dederit oleum populus extinguetur lucerna in templo : if the people minister not oyle , the lampe goeth out in the temple . now among other graue matters of deliberation , if it were not too great boldnes , giue me leaue i beseech you to interpose my petition : saint paul saith in a case not much vnlike : set vp them which are least esteemed in the church : and i trust you will not despise my simple motion , euen the least of the seruants of christ. valerius saith well to this point : we know the noise of geese is contemned , according to the saying , a goose among swannes ; yet by the chattring of geese the citie of rome was saued from burning . may it therefore please you to heare a foole speak vnto wise men : that whereas men haue of late daies taken vnto themselues great libertie , in sermons , lectures , writings , to set abroach strange & vncouth doctrines , exorbitant from the current doctrine among protestants , it might please this honourable court , that one vniformitie of doctrine may be taught and held ; and seeing there are many vnsound doctrines , which , because they are omitted , are not opposite to the articles of religion established , that either it might seem pleasing to his maiestie and you , to haue those articles augmented , explaned and enlarged , or els , that it be lawfull for none to defend or maintaine those doctrines , wherein the professors of the gospell in england consent with other reformed churches , and dissent from that of rome , and which are both by our domesticall , and forren writers among the protestants , maintained against the common aduersarie . and further , that concerning al such points , no inuectiues be vsed of one against another in preaching or writing : that , as the apostle saith , we proceed all by one rule , that we may minde one thing : and this shall bee true friendship and concord indeede ( as he well saith ) which not worldly profit , or bodily presence , or cunning flatterie , but the feare of god , and the loue of the scriptures doth knit together . pardon my boldnesse honorable patrons , who out of the simplicitie of my desire to the peace of the church , haue presumed thus to moue . i know you can consider , that champions many times are stronger than their abettors , and the weaker doth stirre him vp to fight that is stronger ; as hierom well saith . i am but a weake man , that haue moued this , god shall make your honours strong to performe this and more for the good of his church , and glory of his name ; to whom bee praise for euer . the preface to the treatise following . three speciall places are alledged by bellarmine to proue the descent of christ into hell , where he imagineth the soules of the godly to haue been before his comming : for this is his position ; that the soules before christs death were not in heauen , but in hell vnder the earth , and therefore christ , which descended to the place of soules , went down to hell vnder the earth , these places are ; the first , act. 2. 27. thou wilt not leaue my soule in hell ; the second , 1. pet. 3. 19. 20 , in the which spirit hee went and preached to the spirits in prison ; the third , ephes. 4. 9. he that ascended , is hee that descended first into the lower parts of the earth . these places by bellarmine first vrged to prooue the locall descent of christs soule into hell , to deliuer and set at libertie the patriarks , haue been seconded of late in a certaine pamphlet much of that argument : in the which though the author doe pretend onely to reuiue the opinion of christs souledescent into hell , which is the priuate opinion of some learned men of our church , yet in diuers places of the booke he rubbeth vpon limbus patrum : as may be euident to the reader in these three : first , pag. 9. s. peter mentioneth sorrowes which were loosed at christs resurrection , which could not be in the sepulcher , where his bodie lay dead and sencelesse : here hee denieth that these sorrowes , which christ loosed , are to be referred to the death of his bodie : but pag. 12. he directly by his death vnderstandeth hell . hence it followeth , that if christ loosed the sorrowes of hell ( and i thinke hee is not so absurd to thinke , that he loosed them for himselfe , who was neuer in the sorrowes of hell after his death ) then it will follow that he loosed them for others , and for whom els , but for them which were there detained ? the second place is , pag. 36 , where he striueth mightily , that the place in s. peter must not bee read ; the spirits which are in prison , but which were : whereupon it followeth , that they were in hell , but are not , to whom christ preached ; or els he striueth about words : his opinion then seemeth to be this , that some soules were in hell at christs comming thither , which now are not . the third place , which i note , is pag. 52 , where he hath these words : in that christ personally descended into hell , it doth more amplifie and set foorth his goodnes toward mankinde , than his only comming downe into the world : for , so much as the more vile and loathsome the dungeon is , the greater is the loue of that prince , who to enfranchise and set at libertie his captiues there enthralled , disdaineth not to enter into it in his owne person . now , who els can bee imagined to bee set at libertie in hell , but the fathers in limbo patrum ? for out of the nethermost hell of the damned , of each side it is confessed none can be deliuered . perceiuing then , how cunningly the answerer doth seeke to winde in an old popish error , setting his face one way , and going another : and as hierom saith out of plautus , to hold a stone in one hand , and reach bread with the other : i thought good to vncase this masking mummer , and to pull off his vizard : not preiudicing hereby by this speedie replie , the more mature and deliberate answere of those learned men that are by him taxed . but before i enter into any particular defence , foure things i would premonish this secret censor of : first , that if he be a professor of the gospell of christ , what came in his minde to ioyne with the common aduersarie , in disgracing the defence of the gospell by one vndertaken in his synopsis : may i not say vnto him with the prophet , wouldest thou helpe the wicked , and loue them that hate the lord ? i may very fitly applie against him that saying of hierom ; you that professe your selfe a [ protestant ] lay aside the weapons of [ papists ] or vncase your selfe , that we may know you to bee an aduersarie , that you may receiue the wounds of the [ papists ] . secondly , it had bin much more commendable , if the answerer had bent his force against the common aduersarie . there are lately diuers popish bookes come ouer , which might haue set him on work : what profit can it bee to him , the field being pitched against the papists , to pick quarrels with his fellow souldiers ? he might haue thought of abrahams reason ; let there be no strife betweene thee and mee , for wee are brethren . but this is no straunge thing , for a man euen among his brethren & companions often to find an aduersarie : as origen well noteth vpon these words of our sauiour , mat. 26. 23. he that dippeth his hand with me in the dish shall betray mee : this is the vse of many , that they lie in waite for those , with whom they haue eaten bread and salt ; yea with whom they haue bin together at the same table of the bodie and blood of christ. thirdly , it is against the rule of charitie , to bring mens priuate acts into publike view , and to proclame openly what is written secretly . our blessed sauiours rule is , if thy brother trespasse against thee , goe and tell him his fault betweene thee and him alone , matth. 18. 15. in my iudgement then the replier had small cause to confute in print , a priuate letter written to a gentleman : it had bin a better course priuately to haue conferred with him , than publikely to haue censured him . ecclesiasticus saith ; if thou hast heard a word let it die with thee , for it will not burst thee . hieroms counsel here had bin good ; other matters which you desire to know , let vs conferre of together in presence , that if we be ignorant of any thing , where is neither witnesse , nor iudge , it may die in a faithfull eare . fourthly , christian policie would haue required , that seeing we all hold the foundation , the article of christs descension , we should not raise any contention , or mooue questions about the manner , nor breake the peace of the church , seeing there are most reuerend learned men of both opinions . but the apostles resolution should stay vs : let vs as many as be perfect be thus minded , and if yee be otherwise minded , god shall reueale it vnto you , philip. 2. 15. they which hold not the locall descent of christs soule to hell , should not condemne the other as popish or superstitious men , that are so perswaded : they which affirme it , ought not account them as enemies or aduersaries of the truth that dissent from them therein ; they both holding the foundation . what intemperate dealing then is this , for the answerer in his preface so vncharitablie to charge his brethren ; irreligiously and vnchristianly to call the maine grounds and principles of our faith into question ? saying further , to plant by writing , or water by speaking , the cursed roots therof ; to prepare a way to heathenish paganisme ; terming them further , prophane anaxagorists , masters of error , aduersaries of the truth ? this is an hard course thus to censure men of the same profession , because they concurre not with him in the interpretation of some places of scripture . with how much greater moderation did the reuerend fathers of this church , set down this article of christs descension , in their synode held anno 1562. that whereas the article was thus framed before , in the synode held anno 1552 in king edwards raigne : as christ died for vs and was buried , so it is to be beleeued that he descended into hell : for his bodie lay in the graue vntill the resurrection : his spirit being sent forth from him , was with the spirits which were detained in prison , or in hell , and preached vnto them , as testifieth that place of peter . the reuerend fathers qualified it thus : as christ died for vs and was buried , so also it is to be beleeued that he wēt down to hel . thinking it sufficiēt that we agreed in the substance of the article of christs descension , though all consented not in the manner . and i could wish that wee might there hold vs , and that men content themselues with their priuate opinions , and seeke not one to grieue another with their mutuall inuectiues either in speaking or writing . augustine saith well to hierome : i am not so vnwise to think my selfe hurt by your explanations , because neither are you preiudiced if wee hold or expound otherwise . as for my part i will not deale of purpose with this question , as it is controuersed among our selues , nor reuiue any domesticall strife , but onely iustifie those places , which are vrged by some of our writers against the popish opinion of christs descending to limbus patrum , and are now by the answerer either by name , or by way of consequence excepted against . neither will i take vpon mee to defend others , whom hee personally toucheth , they are sufficient to speake for themselues : and i wish that from hencefoorth these home-bred quarrels may cease : and that one bond of faith , in the diuersitie of some priuate opinions , may containe and keepe vs in peace : that same , vnum fidei lintheum , quod vidit petrus , quatuor euangelijs alligatum : that sheet of faith , which peter saw , tied with the foure gospels in the corners : as origen applieth it , hom. 2. in genes . now i come to the particular examination of the places . christ descended not in soule to hell to deliuer the soules of the patriarkes . the first place examined , act. 2. 27. thou wilt not leaue my soule in hell , nor suffer thy holie one to see corruption . the obiections answered . 1. ob. first , where as our answere is , that the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nephesh , which the septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here signifieth not the soule , but rather the life , which is an effect of the soule : and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , translated by the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betokeneth in this place the graue rather than hell : first bellarm. saith , that these words properly do not signifie any thing but the soule , and hell : and further it is added by the answerer ; that the words of holy writ are alwaies to be taken and vnderstood according to their natiue and proper signification , but only when there followeth some manifest absurditie . ans. p. 6. ans. first , these words , as they doe properly sometimes signifie the soule and hell , so also properly they doe betoken the life , and the graue . first ( nephesh ▪ ) is so taken for the life : genes . 37. 22. let vs not smite his life , shed not bloud : the word is naphesh , which the septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : bellarmine saith it signifieth here the flesh : and yet a little before , not well remembring himselfe , hee findeth great fault with beza for translating of it , cadauer , a dead bodie . againe , exod. 22. 23. if death followe , hee shall giue soule for soule , that is , life for life : where the same words both in the hebrue and greeke are vsed in their proper sense , and must needes signifie life . but the answerer here doth ease vs of further labour , and ingenuously confesseth , that the soule is taken for life in diuers places of the psalmes , because it is the spring of life , pag. 7. so like wise the other word ( sheol ) is sometime properly taken for the graue : as gen. 37. 35. i will descend mourning to my sonne into the graue or hell . bellarmine saith , the graue cannot be here vnderstood : and yet their owne marginall note saith , it doth not here signifie the place of punishment . and hee might haue compared another place : gen. 42. 38. ye shall bring my gray head with sorrow to the graue ( or hell ) : and 2. king. 2. 6. let not his hoare head go down to the graue ( or hell ) in peace . i thinke the gray haires lie with the bodie in the graue , they goe not to hell . the answerer foreseeing this , confesseth that the word is here to be translated graue , and not hell ; and in another place psal. 6. 4 , 5. pag. 10. then it appeareth , by his owne confession , that the word properly doth signifie the graue . and indeede , if wee consider the roote from whence sheol is deriued , which signifieth to craue or desire , this word will more properly agree to the graue than to hell : for that is more crauing and vnsatiable , because more goe to the graue , both good and bad , than to hell , the place appointed for the wicked onely : and therefore the wise man nameth sheol , the graue , as arias and tremellius well translate , to bee one of those foure things that cannot be satisfied . prou. 30. 16. 2. but if it were admitted , that these words properly could not be so taken here for the life and the graue , as yet is prooued before , and confessed by the answerer : yet in regard of the manifold inconueniences , that would ensue vpon the other sense , a figuratiue speech should be admitted . first , one inconuenience is the contradiction of scripture ; because elsewhere christ saith , this day shalt thou be with me in paradise , luk. 23. 43. which must be vnderstood of christs soule , as shall be shewed afterward . secondly , seeing christ commended his soule into the hands of his father , it would follow , that descending into hell , and to be among the infernall and damned spirits , should bee a commending of the spirit to god. thirdly , this hell that christ went to , hee loosed the sorrowes of , act. 2. 24 , which had seased vpon him , but could not hold and detaine him : but hell sorrowes hee neuer felt in that place of torment . vpon these and other inconuenient and absurd consequents , we should be forced to finde out a figure in the vse of these words , if their proper signification did not beare that sense . 3. the inconuenience that he findeth out , that taking christs soule here for his whole person , it would follow that his bodie and soule should be in hell together , pag. 6 , they neede not to feare that take the soule for the whole person ; for the one part onely , namely the bodie is meant , that lieth in the graue , though the whole be named : as our sauiour saith , our friend lazarus sleepeth , ioh. 11. 11 , and yet his bodie onely was asleepe . but whereas i rather take the other sense , that the soule here signifies life ; this absurditie is further off then before : for this phrase is vsuall with the prophet , to take his soule for the life ; as psal. 7. 2. lest he deuoure my soule like a lion . vers. 5. let the enemie persecute my soule and take it , let him tread my life downe vpon the earth , and lay mine honour in the dust . likewise psal. 88. 3. my soule is filled with euils , and my life draweth neere to the graue . obiect . 2. first , the soule ioyned with the bodie may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the whole man liuing , but being separate from the bodie , as in this place it is , it cannot rightly be so taken . secondly , dauid in other places speaketh personally of himself , here he singeth prophetically of christ onely . thirdly , there of himselfe liuing , here of christ dead and buried ; there of his owne soule ioyned with the bodie , here of the soule of christ separated from the bodie . ans. pag. 7. ans. 1. we rather affirme that the soule is taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life , the cause for the effect , than by a synecdoche the part for the whole . and that the soule is taken for the life separated from the bodie , is euident by these places before alledged : exod. 21. 23. he shall giue soule for soule , that is , life for life : his life shall be taken from him . so numb . 23. 10. let my soule die the death of the righteous . here the soule separated from the body is taken for the life : for the soule dieth not , nor yet the life ceaseth not , as long as the soule is in the bodie . 2. though dauid doth prophesie of christ , yet so , as he speaketh in his owne person , as a type of christ : so , that which historically was to bee performed in christ , was typically true of dauid , as shall be euen now shewed more at large . 3. dauid in this place , though specially prophecying of the death and resurrection of christ , yet also sheweth his owne hope that hee had , when his flesh should rest in the graue , which he groundeth vpon the power and vertue of christs resurrection : neither doth dauid , where he vseth this phrase , speake onely of the soule ioyned with the bodie , but separated also from it : as psal. 89. 48. what man liueth and shal not see death ; shall he deliuer his soule from the hand of the graue ? here this word nephesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soule , euen separated from the bodie lying in the graue , is taken for the life thereof . obiect . 3. first , the word sheol , is ordinarily taken for the infernall place of soules ; for the graue seldome or neuer : bellarm. lib. 4. de anim . christ. c. 10. secondly , to the same purpose the answerer alledgeth two places : psal. 9. 17. and psal. 31. 17. where sheol is taken for hell . thirdly , he telleth vs further , howsoeuer some curious linguists may wrangle with the word sheol in the old testament , yet most certaine it is , that the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the which s. luke the euangelist expresseth it , can not in the new testament properly and truly be otherwise taken , than for the place of the damned . pag. 12. ans. 1. bellarmine in saying , that sheol is seldome or neuer taken for the graue , doth not shew himselfe answerable to the opinion he would haue conceiued of his great learning : for beside these places already cited ; genes . 37. 35. genes . 42. 38. 2. king. 2. 6. psal. 6. 4 , 5. prou. 30. 16. psal. 89. 48 , where sheol cannot be otherwise taken than for the graue : whosoeuer list to make search , shall finde this word in the old testament oftner taken for the graue , than for hell . 2. the answerer hath made but bad choise of his two places : in both which the best interpreters simply of this age , pagnin , and arias montanus , and tremellius doe translate sheol for the graue : for thus they reade ; psalm . 9. 17. the wicked shall be turned into the graue : psal. 31. 17. let the wicked be put to silence in the graue : for in hell , where there is weeping and gnashing of tecth , there is no great silence . but to yeeld him these places : what hath hee gained ? hee fighteth but with his owne shadow : none that i know denieth , but that sheol is sometime taken for hell . or if hee will bee thought to say somewhat ; what kind of reasoning is this , sheol in two or three places is taken for hell , ergo in all other places it is so taken ? 3. and are they wranglers , that finde sheol taken in the old testament for the graue ? see what a presumptuous censure hee giueth of all the learned interpreters both old and new : and hee maketh himselfe a wrangler also , who findeth fault with his antagonist for reading hell , and not the graue , in these two places genes . 37. 35 , and psal. 6. 5. but hades is not taken in the new , as sheol in the old testament . this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this text , being cited out of the old testament , must be vnderstood according to the phrase of the old testament : otherwise who knoweth not , but that some words borrowed out of the old testament , are in the new vsed in another sense , than in the old ? as the word gehenna is taken in the new to signifie hell , mat. 5. 22. which in the old is called the valley of the sonne of hinnon , iere. 7. 31. where they tormented their sonnes , when they offered them vp in sacrifice to their idols : whence they applied the name to signifie the place of torment for the wicked . and whereas he would prooue , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth hel , because the apostle calleth it death , act. 2. 24 , he hath made a good argument against himselfe : for if hee make death and hell all one , then hee will fasten vpon christ the death of hell , which is the second death . neither will it helpe him , that the syrian translator retaineth the same hebrue word sheol : for wee must follow the authentike origin all , which is the greeke : and yet the syrian interpreter readeth in the same place , sepulchrum , which i thinke vnderstood the syrian tongue somewhat better than this our new rabbin . is not this also a proper argument , s. luke in another place , luk. 8. 31 , taketh the word abyssus for hell , ergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth hell ? he that findeth such fault with the priuate writer for loose conclusions , should haue remembred himselfe to haue made better arguments . obiect , 4. in this place , the soule is opposed to the flesh , therefore two distinct parts must be vnderstood : bellarm. ibid. to the same purpose the answerer , when the scripture diuideth the kinds , as the soule and the body , it alwaies notifieth vnto vs two distinct things . but here , by the holie one , the flesh of christ is vnderstood , as s. peter expoundeth act. 2. 31. and the syrian doth expresly call it bodie . pag. 14. ans. 1. here wee haue another schollerlike argument : he would prooue idem per idem , the same thing by it selfe : the scripture here diuideth the kindes of soule and bodie : ergo , it speaketh of two distinct things of the soule and the bodie . 2. indeede as you translate , the soule and the flesh must needes signifie the soule and the flesh : but the word nephesh doth not alwaies signifie the soule but the life , when it is named with the flesh : as genes . 9. 5. the flesh with the nephesh , the life thereof , shall ye not eate : leuit. 17. 14. the nephesh , the life of the flesh , is the bloud : and so is soule to be taken in this place for the life . 3. the syrian translator readeth thus : vers . 31. hee saw before and spake of the resurrection of christ , that he was not left in the graue , nor his bodie saw corruption . if ye will stand to your owne text , you are gone : for here no mention is made neither of his soule , nor of hel . the latin text also readeth , for his soule , he , was not left in graue : wherefore these interpreters by soule vnderstand himselfe , his person . 4. as the holy one , being the whole consisting of bodie and soule , is yet taken for a part , that is the flesh ; so by the same figure , why may not the soule being but a part , be taken for his whole person ? obiect . 5. now that they are two distinct seuerall clauses , is prooued by the two negatiue disiunctiue particles , not and neither carefully retained : as may appeare psal. 16. 5. and 44. 19. &c. ans. p. 13. ans. 1. his argument is weake , these words not and neither , in some places doe signifie two distinct things , therefore in all . in the 89. psalme vers . 22. the prophet saith , the enemie shall not oppresse him , nor the wicked hurt him : here these two negatiues , lo , lo , are vsed , and yet there is no great difference in these two clauses . so likewise psal. 31. 1. mine heart is not exalted , nor mine eyes lifted vp . these negatiues iterated , shew no great diuersitie of matter . 2. but be it admitted that these particles doe inferre a distinction in the sentences , doth it follow , these are two diuers clauses , ergo , one must be referred to the soule , the other to the bodie ? 3. neither doe wee say , that these words containe a superfluous repetition of the same thing : for the latter sentence expoundeth the former : that although the life of christ seemed to be raked vp in the graue , yet his life should not so leaue him , but that his bodie being preserued from corruption , should presently be raised vp againe : the second clause therefore sheweth , how and in what manner , christs life and person was not forsaken , in that his bodie by the power of god was defended from corruption . and such are the obiections , as wee haue heard , against the exposition of the first place : our arguments follow for the confirmation thereof . reasons approving the former exposition : that this place serueth not to proue the descension of christ in soule to limbus patrum . generall reasons concerning the question it selfe . argum. 1. first i vrge that saying of augustine : in ijs quae apertè in scripturis posita sunt , inueniuntur ea omnia , quae continent fidem , moresque viuendi : all those things which containe faith and good manners , are found in those places which are plainly set foorth in scripture . but this article , that christ descended in soule to deliuer the patriarks , is not found set foorth in any plaine and euident place of scripture , but such as are obscure , and doubtfully expounded , both of protestants and papists : ergo , it is no article of faith so to beleeue . argum. 2. s. luke , and so likewise the other euangelists , did write of all things that christ both did and taught till his ascension , act. 1. 1 : but they write nothing of christs descension in soule to hell , to set at libertie the soules of the godly : ergo , it may be doubted whether it were any of christs works . and therefore as master beza well noteth : i say that the euangelists would not haue passed ouer this historie of the descent of christs soule into hel . then as augustine saith in another matter : i haue told you , that wee haue not read it in the gospell , but let vs seeke it there , for if we finde it not there , where shall we finde it ? i may imagine vnto you , but then i shall not be a sure dispenser , but a foolish fabler . in like sort , whence should we receiue an histore of any of christs acts , but from the euangelists , that writ the storie of christs life and death ? argum. 3. the rule of faith out of the word of god is certaine : prou. 30. 6. put nothing to his words , least hee reprooue thee , and thou be found a liar . thus was it concluded by the fathers in the councell of ferraria , sess . 10. it is euident that it is not lawfull by any meanes to depart a iot from the symbole of the apostles . but this article of christs descension was not of ancient time in the apostles creede . bellarmine himselfe confesseth , that neither irenaeus , nor origen , or tertullian , in the exposition of the creede , make mention of christs descension , but onely of his sepulture . ruffinus saith , that neither in the romane symbole , nor in the east churches it is not added , he descended into hell . the nicen creed hath it not , nor the constantinopolitane , the sirmian , nor that of carthage , as elsewhere is shewed , that it is omitted in tenne seuerall ancient creedes . therefore although we doe with reuerence receiue and acknowledge this article of christs descension , being expounded according to the scriptures and analogie of faith : yet it is euident that the ancient church did not hold any such descension of christs soule to limbus patram , as an article of the faith . and therefore concerning this matter we may say with leo : what reason haue they to bring in new things , that our elders neuer knew ? argum. 4. that which christ performed vpon the crosse , he needed not afterward to goe downe to hell to performe : but hee triumphed ouer death hell and the diuell vpon the crosse , and there wrought our deliuerance : ergo , he needed not for these causes descend to hell . the assumption , or second part is prooued by the scripture : coloss. 2. 14. 15. hee hath blotted out the hand-writing of ordinances , which was against vs , and fastened them to the crosse , &c. and hauing spoiled principalities and powers , hath made a shew of them openly , triumphing ouer them in the same . so readeth and expoundeth origen this place , of christs triumph vpon the crosse : vpon these words , numb . 24. 9. he couched as a young lion : he lay downe like a lion , when hanging vpon the crosse he put downe principalities and powers , and triumphed ouer them in the tree of his crosse . augustine also sheweth , that our deliuerance was fully wrought vpon the crosse , and the diuell vanquished : serm . 174. trophaeo suo diabolus victus est ; seducendo primum hominem occidit , occidendo nouissimum primum de laqueis perdidit : exultauit diabolus , quando mortuus est christus , & ipse morte christi victus est : tanquam in muscipula escam accepit ; muscipula diaboli crux domini ; esca qua caperetur mors domini : the diuell was ouercome by his owne deuice : he by seducing slew the first adam ; by slaying the last adam the first escaped out of the snare : the diuell reioyced when christ was dead , but by his death he was ouercome : he took his baite as in a trap : the crosse was the trap , the bait that caught the diuell was our lords death . durand a popish champion vrgeth this very argument against christs descension , because in the very instant of christs death the soules of the faithfull were deliuered and made happie : and therefore christ needed not to descend for any such cause . bellarmine is driuen here to this shift : to graunt , that although the presence of christs soule were not necessarie in hell , yet it was of congruitie it should be there present . if the presence of christs soule in hell be not of necessitie , how haue they al this while vrged it as an article of the faith ? for euery article of the faith is to be held as necessarie . argum. 5. as the saints dying commend their spirits vnto god , so did christ commend his spirit , luk. 23. 46. vsing the prophet dauids words psal. 31. 4. he keepeth also his sense : but the soules of the faithfull commended into gods hands , doe presently goe to heauen , as stephen said : lord iesus receiue my spirit , act. 7. 59. can this be called a commending of the spirit into the hands of god , to goe downe to hell , and to remaine among the infernall spirits ? again : if they that die in the lord doe after death rest from their labours , reuel . 13. 14. much more the lord himselfe rested from his labours after his death : but if hee had hell to conquer and the patriarks to deliuer after his death , a great part of his labour remained : what then is become of that consummatum est , all was finished vpon the crosse , ioh. 19. 30. that is , whatsoeuer appertained to christs suffrings , trauaile and labour , was now accomplished : his glorie victorie and triumph onely remained . augustine hereunto giueth some light , thus applying these words of christ , my soule is heauie vnto death : tristis vsque ad mortem , propter affectum susceptae carnis , non post mortem , cum beatitudinem spondet societas deitatis : non initium maeroris mors ista , sed finis . cont. felician . c. 15. heauie vnto death , because of the affection and infirmitie of the flesh , not after death , when blessednesse is promised by the societie of the godhead : this death is not the beginning of sorrow and trauaile , but the end . argum. 6. christs soule went immediatly vnto heauen after the departure from his bodie : ergo , it did not descend to hell . the first part is prooued by the words of our sauiour , luk. 23. 43. vttered to the conuicted theefe : this day shalt thou bee with mee in paradise : which words must be vnderstood of the presence of christ in heauen , not in respect of his godhead onely , but of his whole person , as hee was the mediatour . and that hee directly speaketh of the presence of his soule in paradize , it may euidently appeare by these reasons . 1. christ answereth the theefe according to his request : but he desireth to be remembred , when hee as the messiah should enter into his kingdome : lord remember me when thou commest into thy kingdome : but christ as god was neuer out of his kingdome . 2. the phrase of speech giueth this sense : christ is said to be with vs , in respect of his godhead : mat. 28. 20. i am with you to the end of the world : but we are said to be with him , as our messiah : as s. paul saith , i desire to be dissolued and to be with christ , philip. 1. 23. bernard noteth this distinction well : christ us nobiscum est , &c. christ is with vs , at all times to the end of the world : but when shall we be with him ? when we shall be taken vp and meete christ in the ayre . 3. that kingdome , whereof christ promiseth to make the theefe partaker , is not that kingdome which belongeth to him as god ( for that is not cōmunicable to any creature ) but which is due to him as the messiah . the theefe raigned the same day with christ in paradise , as bernard saith : that which was promised , was done ; the same day he suffered together with christ , he also raigned together with him . therefore it is an erroneous speech of the answerer : the performance of that promised presence with him in paradise , was nothing els but the blisfull fruition of his godhead , pag. 19 : contrarie to the apostle , whom neuer man saw , neither can see , 1. tim. 6. 16. the godhead is incomprehensible ; how then can there be a full fruition , whereof there can be no comprehension ? 4. i vrge augustines reason : who propounding this obiection ; deitatis hanc , non animae christi , vocem credimus : we thinke that christ spake thus to the theefe , of his godhead , not of his soule : maketh this answere : anima est , cui hoc promisit , &c. but christ promised this to the soule of the theefe . then he thus inferreth : if the soule of the theefe strait after the death of bodie was called into paradise , shall wee thinke any to bee so impious that dare say , that the soule of our sauiour was three daies kept in hell by his bodily death ? he reasoneth from the lesse to the greater , that if the theeues soule went presentlie to paradise , much more christs . for whereas our sauiour saith ; where i am , there shall my seruant be , ioh. 12. 26. it must follow , that either the soule of the theefe must be in hell with christs , or that christs soule was in paradise with the theeues : for it were a dishonour , for the seruant to preuent the master : the seruant is not greater than his master , ioh. 13. 16. but now should the seruant haue the preeminence , if his soule should goe to paradize , and his masters to hell . 5. but we are told , that these words , ioh. 17. 24. father i will that they which thou hast giuen me be with me , where i am : which words , with me , where i am , cannot otherwise be vnderstood than of his godhead , doe fully applicate christs saying to the theefe . answ. p. 20. ans. 1. if this venturous expositor had considered , what went before and after these words , with me , where i am , he would not haue vented foorth such an vncertaine glosse : for first our sauiour saith , i will , that they which thou hast giuen me be with me : were they giuen vnto him as god ? i thinke not , for who can giue vnto god ? then they were giuen vnto him as the messiah : he therefore prayeth , they may be with him , as the messiah . 2. it followeth immediatly , that they may behold my glorie , which thou hast giuen mee : doth hee not speake here also of that glorie , which was giuen him as the messiah , for the which he prayeth vers . 5. and now glorifie me , & c ? i trust , as he is god , he praieth not for glorie to bee giuen him : for hee that prayeth , is inferiour in that hee prayeth : but christ as hee is god is not inferiour to his father . doth hee then pray as god , that they may bee with him ? take heede of arianisme , if you be too rash in this point : he prayeth then as the messiah . 3. if christ ▪ saying where i am , speake of his godhead , his request was euen then fulfilled : for his apostles were with him then present as god : for his godhead filleth heauen and earth : but his request was , not then , but in his kingdome of glorie fulfilled : therefore he speaketh not of his godhead . 4. though our sauiour speake in the present tence , where i am ; that is so spoken , in respect of the assurance and certaintie of his kingdome purchased for his : which was as sure , as if alreadie he were in it : and so doth our sauiour with like certaintie pronounce of those which beleeue in him , that they haue euerlasting life , and are passed from death to life . ioh. 5. 24. 5. thus origen expoundeth this place of the glorie due vnto our lord as the christ and messiah : which he imparteth to his faithfull seruants : like as notable warriers doe not with other ordinarie souldiers diuide the spoile , but they haue the best part : so christ , to those that haue laboured more abundantly decreeth the chiefest honors , and like to his owne : such as hee conferred vpon his disciples ; father i will , that where i am , they be with me . these honours like vnto christs , are not the honours due to his godhead , which no creature is capable of , but such which hee receiued as messiah . 6. but wee are further certified : that augustine epistol . 57. thus expoundeth these words of our sauiour spoken to the theefe of his godhead . ans. p. 20. ans. 1. i will set augustine against augustine : whose iudgement in his writings against the aduersaries of the faith , is to be preferred before his priuate epistles sent to his friends : for these were indited vpon the sudden , the other vpon more mature deliberation ; these were directed to friends , that would take euerie thing in the better part , those intended against enemies , that were readie to catch any aduantage . but augustine in his booke written against felicianus the arrian , cited before , expoundeth christs words vttred to the theefe vpon the crosse , of the soule . 2. and why may wee not as well expound christs descending into hell with ambrose of the presence of his diuine power , as with augustine his ascending vp to heauen ? ambrose saith ; abyssum opinione si penetres , illic quoque videbis iesum operari : if you in thought will search into the deepe , you shall see iesus also worke there . but hee hath yet a more euident testimonie , writing vpon these words , psal. 139. 15. substantia mea in inferioribus terrae : my substance was in the lower parts of the earth . christ to deliuer the soules of the dead , to hell , &c. and that the diuine substance is here vnderstood , the words following declare , thine eyes saw mine vnwrought substance , that is , the vnmade and vncreated word . 3. ambrose thinketh also , that christ was present with the theefe in soule the same day : abyssus ergo dixit non est in me , sed coelum non dixerat non est in me , quem receperat resurgentem ; paradisus non dixit non est in me , quem regnare in se absoluto quoque latrone cognouerat , sicut ipse dominus dixit , hodie mecum eris in paradiso : the deepe said not , hee is in mee , but heauen said not he is not in me , whom it receiued rising againe ; paradise said not , he is not in me , whom it knew to raigne there , the theefe being also deliuered , as the lord said , this day shalt thou be with me in paradise . as hell said , christ was not there , so paradise said not , hee was not there , that is in soule : and as paradise knew christ that day to raigne , so christ was there , but it knew him then first to raigne there as the messiah : for as hee was god he was knowne to the heauenly powers alwaies to raigne in heauen . therefore christ in his soule was the same day with the theefe in paradise . and thus much of the generall reasons . particvlar reasons taken out of the place of scripture it selfe , act. 2. 29. argum. 1. that which is called hell , vers . 27. the apostle expresseth by the name of death , ver . 24. god hath loosed the sorrowes of death . this cannot be the second death : for these sorrowes had no hold of christ , and therefore they needed not be loosed for him . and the syrian interpreter translateth , sorrowes of the graue : christ then was onely now being dead vnder the sorrowes of the first death ; that is , in the graue : for so vsually death and the graue are put together in the psalmes : psal. 6. 5. in death there is no remembrance of thee : in the graue who shall praise thee ? psal. 88. 10. shal the dead praise thee , or shall thy louing kindnes be shewed in the graue ? argum. 2. christ was vnder the sorrowes of that hell , whither he descended , as the apostle saith , ver . 24. whom god hath raised vp , and loosed the sorrowes of death , because it was impossible that he should be holden of it . but christ suffered not the sorrowes of the lower hell , the place of torment , for al his sorrowes and trauaile was ended vpon the crosse , when hee cried consummatum est , it is finished . ioh. 19. 30. to the proposition bellarmine answereth : 1. that the sorrowes of hell , as the latin text readeth , and the answerer approoueth , pag. 12 , were loosed and dissolued : non quibus teneretur , not wherewith he was held , sed ne teneretur , but least he should be held of them . contra. 1. these sorrowes of death had fastened of christ , though they could not still hold him , because they remained to the resurrection : for this followeth as a reason of christs raising vp : whom god raised vp loosing the sorrowes of death : if the sorrowes of the death and graue had not kept christ a while , hee should presently haue been raised vp . 2. againe , christ could not be held or detained of death : death then had fastened vpon him , but could not hold him . one cannot be said to let go their hold , or not to be able to hold , vnlesse first they lay on hold : but hell sorrowes did not so much as assay or assaile christ after his death . 2. he saith that christ loosed the sorrowes of hell not for himselfe , but for others . our answerer also hath the like saying : s. peter mentioneth sorrowes , which were loosed at christs resurrection , which could not be in the sepulcher , where his body lay dead and senselesse . ans. pag. 9. contra. 1. the apostle speaketh directly of christ : the sorrowes were loosed for him that was raised vp ; but christ onely was raised vp . the sorrowes of death were loosed onely for him that could not be held of them ; but christ onely could not be held of them : ergo , the sorrowes of death here spoken of were onely loosed for the resurrection of christ. 2. as for our answerers position , it doth manifestlie bewray him to bee a limbist : for if christ loosed forrowes , and not for his bodie which was senselesse , then hee must either graunt , that the sorrowes of hell were vpon christ himselfe , of the which hee was loosed at his resurrection , or that hee loosed them for others : and so hee is detected to be also an hell-harrower , for the soules of the fathers deliuered thence . 3. what then though christs bodie were without sense in the graue ? we say not it felt sorrowes , but was vnder the sorrowes or bonds of death : for it was a time and state of sorrow , while christs bodie lay in the graue , till it was raised vp againe . argum. 3. s. peter saith , vers . 31. he spake of the resurrection of christ , that his soule should not be left in hell or the graue , &c. the prophet in these words speaketh of christs resurrection : but the descending of christs soule to hell belongeth no waies to his resurrection , but the not leauing of his life in the graue implieth the resurrection : ergo , the prophet meaneth no such being or going of christs soule to hell . argum. 4. that which dauid prophecieth of christ was wholly and fully performed in christ , and not in dauid : but the not being or leauing of the soule in hell was as well performed in dauid , as in christ , for his soule was not at all in hell : ergo , dauid prophesieth not of the not leauing of christs soule in hell . first , for the proposition the answerer telleth vs , that the true antithesis between christ and dauid is only in his incorruption , resurrection and ascension , and not in any thing els . pag. 17. contra. the whole prophecie of christ , thou shalt not leaue my soule , nor suffer thy holy one to see corruption ; is by the apostle applied to christ , vers . 31 , and denied to dauid , ver . 29. for the whole is a peculiar prophecie of christ : he spake of the resurrection of christ , vers . 31 , in this whole sentence , not partly of christ , partly of them both . this prophesie then was historically onely true of christ , though typically and in some similitude also it agreeth to dauid , who hoped in christ to rise againe , and not for euer to dwell in corruption : but literally the whole prophesie is referred to christ , as s. peter expoundeth . the second place examined : 1. pet. 3. 18. which was put to death in the flesh , but quickened in the spirit : in the which spirit he went and preached to the spirits in prison , which were in time passed disobedient , when once the long suffring of god abode in the daies of noe. the obiections answered . whereas the most approoued interpretation of these words is this , that christ hauing suffered in his humane nature , yet was sustained and raised vp by his diuine spirit , in and by the which he preached by y e ministery of noe to the disobedient of the old world , which now are damned spirits in the prison of hell : this exposition shall be afterward warranted by the scriptures , hauing also the testimonie of some ancient writers . but first a suruey shal be taken of the contrary obiections . obiect . 1. if the meaning be that christ dying in the flesh , was raised to liue by his diuine spirit : it ascribeth a foule error to the apostle , as placing christs resurrection befare his descension ; whereas peter speaketh not at all here of the resurrection , &c. ans. p. 22. ans. first , here is no mention of christs descension at all : thus he beggeth the thing in question , and buildeth vpon that which is most doubted of . secondly , if the apostle had treated of christs descension before his resurrection ; is this such a foule error , in the narration of things , not to obserue the order of time ? doth not s. paul as much , that first speaketh of christs ascension , ephe. 4. v. 8. and afterward of his descension , vers . 10 ? thirdly , how can he say that in this place hee speaketh not all of the resurrection of christs bodie , when he maketh direct mention thereof , vers . 21. by the resurrection of iesus christ , & c ? obiect . 2. here is no opposition betweene the humanitie and diuinitie of christ , because he speaketh of the death and passion of christ , which touched his humanitie onely . ans. p. 24. ans. first , is not here now a good argument : the apostle speaketh of that which concerneth christs humanitie onely : ergo , he toucheth not his diuinitie ? to make it a good argument , hee should haue said , he speaketh onely of the death and passion &c. secondly , but then had hee said vntruly , for the apostle maketh expresse mention of his quickning in the spirit , which is no part of his death or passion . obiect . 3. the two parts of christs humanitie are here directly set one against the other , that is , the soule against the bodie . ans. p. 24. ans. 1. thus hee still committeth the same fault , which is called petitio principij , the begging of the question : for this is the point controuerted , whether by the flesh and spirit , christs bodie and soule are vnderstood . 2. though the syrian interpreter reade bodie , yet so doth not the originall , which we are to follow . 3. and though by flesh , christs bodie be vnderstood , yet it followeth not that the spirit signifieth the soule : for the like opposition is vsed by the apostle , rom. 1. 3 , betweene the flesh and the spirit , where , by the spirit , the diuine nature is manifestly expressed . obiect . 4. you must then reade thus , christ was mortified in his humanitie , and quickened in his diuinitie , which is both absurd and impious . p. 24. ans. 1. the answerer much contendeth , pag. 25 , to haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied , which though it bee not in the originall , nor vulgar latin , yet we willingly yeeld him : but what hath he gained by it ? 2. is it impious to say he was quickened in his diuine spirit ? and doe yee know what you say ? doth not s. paul vse the same phrase , hee was iustified in the spirit , 1. tim. 3. 16 ; that is , in and by the power of his diuine spirit ? for there not his soule , but his diuine nature is signified . and what difference betweene this phrase of s. peter , quickened in the spirit , and that of s. paul , rom. 1. 3. declared to bee the sonne of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the spirit of sanctification : that is , by the power thereof ? obiect . 5. if by flesh you vnderstand the whole humane nature , that is , his body and soule , then it will follow that he was done to death both in body and soule . ans. p. 24. ans. first , there is no more necessitie here , by flesh to vnderstand the whole humanitie of christ , his soule and bodie ; than in that place of s. paul named before rom. 1. 3 , christ was made of the seede of dauid according to the flesh . here the flesh , that is christs humanitie , is set against the spirit , his diuinitie : and yet if the soule should necessarily be comprehended vnder the name of flesh , it would follow that christ receiued his soule from the seed of dauid , and so anima should be ex traduce ; be deriued from the parents , as the flesh is : whereas the scripture saith , that god formeth the spirit of man within him , zachar. 12. 1. secondly , yet if the soule be here conceiued , no great absurditie will follow : for either by being mortified according to the flesh , all other suffrings are implied : as s. paul setting down a briefe summe of the gospell , that christ died for our sins , was buried & rose again , &c. 1. cor. 15. 3. by dying vnderstandeth all other of his suffrings : as s. peter saith , he hath suffered for our sinnes , 1. pet. 2. 18 : or els such a death of the soule may be vnderstood , as christs soule was subiect vnto , neither by sinne , nor damnation , but in respect of his inward afflictions : in which s. paul saith , i die daily , 1. cor. 15. 31. but i rather insist vpon the first point . obiect . 6. the word which the apostle here vseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee went and preached , cannot properly be applied to the diuinitie , but the humanitie of christ , as the apostle vseth it , ver . 22 , gone into heauen . bellarm. so likewise the answerer quoteth almost twentie places out of the gospell ( much glorying , as it seemeth , to paint his margin with greek letters ) to shew how this word is vsed of christs going and comming as he was man. p. 31. ans. first , as though it were not an vsuall thing in scripture to applie vnto god such words as signifie motion , for our better vnderstanding : so it is said , that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was carried vpon the waters , gen. 1. 1. god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascended vp from abraham , genes . 17. 22. the spirit of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , leaped or came vpon saul , 1. sam. chap. 10. the word of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , runneth very swiftly , psal. 148. 15. secondly , yea this very word here giuen in instance , is otherwhere so vsed . as matth. 4. 4. man liueth not by bread onely , but by euery word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which commeth or goeth foorth of the mouth of god. obiect . 7. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirits , you shall neuer finde where it is giuen to men liuing in the world , bellar . & ans. p. 34. and these spirits are said to be in hell , how then could they be liuing men in the world ? and if noah preached to spirits in hell , both the preacher and auditors must be shut vp in hell . p. 38. ans. 1. these are but ridiculous obiections , and easily answered : for those to whom noah preached , were then liuing in earth , but now spirits in hell , when peter thus wrote : so that by the figure prolepsis , which is vsuall in scripture , he describeth them by their present state , not as they were at the time of the preaching . so in the next chapter he saith , the gospell was preached to the dead : now dead , but then liuing when the gospel was preached : as augustine well expoundeth : it appeareth by the circumstance of the place , that he vnderstandeth such as were now dead , but in former time heard the gospell when they were aliue . by the same figure christ is said to bee the iudge of the quicke and dead , 1. pet. 4. 5 , which are now dead , but shall be aliue at the comming of christ. obiect . 8. to denie the word spirit in this place , as also the word soule in the prophecy of dauid to signifie the humane soule of christ , iustifieth those wicked heretikes which denied christ to haue an humane soule , and consequently condemneth those good catholikes , which by these testimonies of holy scripture conuinced them , as athanasius , epiphanius , fulgentius , theodoretus , &c. ans. p. 48. ans. 1. the argument is denied : for thus the reason is framed ; if the spirit here doe not signifie christs soule , then the heretikes are iustified that say christ had no soule : as though there were no other place of scripture to prooue that christ had an humane soule . 2. but diuers fathers conuicted the heretikes , that so thought , by these places . they might dispute against them , but confute them they could not by a place of scripture mistaken : to ouerthrow one error by another , is but to establish error . augustine hath a good saying to this purpose : it were lesse danger for the foxes to lie lurking in their holes , than that the hunters to take them should fall into the pit of error themselues . 3. the fathers haue found out more pregnant places to prooue that christ had a soule , than this . as that scripture was commonly alledged against the monothelites , to shew that christ had two willes , an humane and diuine will , by athanasius , origen , agatho , chrysostome , as they are alledged in the sixt generall councell assembled against the monothelite heretikes . matth. 26. 39. not my will , but thy will be done . vers. 38. my soule is heauie vnto death . augustine against felicianus the arian vrgeth that place luk. 19. 10. the sonne of man is come to seeke and saue that was lost : concluding thus : that if christ came to saue all that was lost , and man was lost both in bodie and soule , then christ tooke both bodie and soule to saue both . 4. rather this sense of the place , to interprete it of the descending of christ to hell , where the disobedient persons and vnbeleeuers were , giueth way , and openeth a wide gap to a most grosse heresie : whereof augustine maketh mention : another heresie there is , that thinketh that by christs descending to hell the incredulous persons beleeued , and all were deliuered thence . vnto which error origen seemeth to incline : writing thus : non legunt , quid scriptum sit de spe illorum , qui in diluuio perempti sunt ? 1. pet. 3. doe they not reade what is written of their hope , which perished in the flood ? 1. pet. 3. he seemeth to thinke that they were saued and deliuered by christs preaching after they were dead . these heresies may rather be feared , by the answerers exposition of this place , than the other , which he imagineth : for to what purpose rather should christ bee thought to preach to the spirits in hell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immorigerous somtime and disobedient , than for their comfort and deliuerance ? obiect . 9. lastly , for the credit of this exposition , a great sort of authors old and new are named : as clemens , athanasius , epiphanius , cyrillus , hilarius with others : and of the new , erasmus , bullinger , caluinus , marloratus , aretius , vitus , theodorus : all which with one consent haue interpreted these words of peter , of christs descension into hell . ans. p. 47. ans. 1. there is none of the ancient fathers , whereof a great sort more are cited by bellarmine , which speaketh of the descension of christs soule to hell , but addeth also , that it was to this end to deliuer the soules of the fathers from thence which if the answerer hold to be the error of that time , as hee seemeth to graunt , pag. 44. to what purpose then doth he alledge them ? is their authoritie good for the descension of christs soule , and is it not as strong for limbus patrum ? will you receiue them for the one , and refuse them in the same place and sentence for the other ? 2. it shall be euen now shewed , that all the fathers doe not thus expound s. peter in this place , as augustine , bede . 3. concerning the new writers : some are misalledged : who told him that caluin applieth this place to the descension of christs soule into hel ? his opinion , as bellarmine reporteth and confuteth it , was this : that christ preached to the spirits of dead , not that he went thither by the presence of his soule , but made them to feele the effect and power of his death and passion : and so caluin himselfe writeth vpon this place : vim spiritus ad mortuos penetrasse : that the power and vertue of his spirit did pearce euen vnto the dead . as for the rest of the new writers , howsoeuer they expound this place : wee may oppose as learned and graue writers on the other side : and beside the particular iudgement of some , wee haue the consent of whole churches , as of scotland , geneua : but we stand not vpon mens opinions for the sense of scripture , which is the best expounder of it selfe : therefore as bernard well saith : ad euangelium appellasti , ad euangelium ibis : you haue appealed to the gospell , and to the gospell shall ye goe . reasons confirming the first exposition , that this place of s. peter proueth not the descension of christs soule into hell to deliuer the soules of the fathers . argum. 1. we can haue no better arguments , than augustine hath pressed before to this purpose : who sheweth first , that where s. peter saith : was viuified , or quickened in the spirit , not christs soule but his diuine spirit must bee vnderstood : the soule of christ ( saith hee ) was neither mortified with sinne , nor punished with damnation : therefore in respect of his soule he cannot be said to be quickened in the spirit . his reason standeth thus : a thing cannot be quickened except it die : christs soule was not subiect to death either by sinne or damnation : therefore it cannot be said to be quickened . obiect . 1. bellarmine here and the answerer ( for it seemeth they haue ioyned herein hands of fellowship ) doe answere , that a thing may be said to be viuified , though it die not , in being preserued or kept aliue : and here the answerer heapeth vp many vnnecessarie places to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed : as exod. 2. 17. the midwiues saued the men children aliue , and in other such places . 2. he seemeth much to insult and triumph vpon that place ezech. 13. 18. you haue prophaned me before the people to kill the soules , that should not die , and to giue life to the soules , that should not liue : where the reader may obserue , that the soule , which can not die , is said to bee quickened , and therefore it is vntrue that * some say , that no example can bee produced out of scripture where this word is applied to the soule . p. 26. 29. ans. 1. what haue we to doe in this place with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? the apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first signifieth to bring foorth , or saue aliue , or to preserue life , much-what answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but the other word properly signifieth to make aliue that which is dead , as s. paul vseth the word , 1. cor. 15. 36. thou foole , that which thou sowest is not quickened , except it die : hee should not then haue contended with his own shadow about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and other greeke words , but held him to the point , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takē in such sense , as he would beare vs in hand . againe , he giueth instance in all those places , of such things which are said to bee viuified or kept aliue , which are capable of death : but so is not the soule of christ by any meanes , and therefore these allegations are altogether impertinent . 2. first , the word vsed by ezechiel in the place noted , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to preserue : and doth our graeculus ( let no mā mistake me , i do not say graculus ) thinke that there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to preserue and to make aliue . secondly ; and was he so blind , that he could not see , that the prophet here speaketh in the same sentence , as well of killing of soules , as preseruing soules aliue ? how then is he so forgetfull , to say , that this place prooueth , that the soule , which cannot die , is yet said to be viuified ? thirdly , he misreporteth his words , whom he blazeth in his margin : for it any list to see the place the words are these : secondly the examples are not alike , for they are said to be reuiued , because they might die , though they died not ; but the soule cannot die : wherefore vnlesse he can shew out of scripture , that some thing is said to bee reuiued , or quickened , that neither doth nor can die , he faith nothing ; but neither hath he nor can produce any such such example out of scripture . is not the summe of the words euidentlie this , that nothing is said in scripture to be quickened , but that which also may die , either a naturall or a spirituall death ? the soule as it may spiritually liue , so it may spiritually die : as the prophet speaketh both of killing and sauing of soules in the same place . he shall neuer bee able to shew out of scripture any such example or place , that affirmeth anything to be quickened , which is not apt to die in the same sense . christs soule then being not subiect to any spirituall death , either by sin in this life , or by damnatiō in hell , cannot be said to be quickened . fourthly , therfore augustines exposition remaineth sure and sound : he was quickned in the spirit , because by the working of that spirit , in the which hee preached to whom hee came , his flesh being quickened did rise again , in the which earst he came vnto men . this exposition , by the flesh to vnderstand christs humane nature , by the spirit his diuine , by the which hee was raised agame , is strengthened by other places of scripture : as rom. 1. 3. made of the seede of dauid after the flesh , declared to be the sonne of god according to the spirit of sanctification by the resurrection from the dead : 1. tim. 3. 16. being iustified in the spirit . and saint paul giueth the sense of this place in other words , 2. cor. 13. 4. he was crucified of weaknes or infirmitie , and liueth of or by the power of god. and so bernard to the same purpose saith well : all the workes of christ doe necessarily belong to one of his natures ; to his humane his miserie , to his diuine his power and maiestie . wherefore as the mortification of christs flesh being a work of infirmitie belonged to his humanitie : so his viuification and being made aliue againe , being a worke of power appertained to his deitie . argum. 2. whereas peter here saith , in the which spirit he went and preached ; this may be expounded by the like place , 1. pet. 1. 11 ; of the which saluation the prophets haue inquired , &c. searching when or what time the spirit of christ , which was in them should testifie , &c. the prophets were endued with , and spake by the spirit of christ : so that by them as instruments , as here by noah christ went and preached in his spirit . obiect . 1. thus you erroneously confound the distinct persons of the trinitie : turning the humane soule of christ first into his diuinitie , and then againe into the holy ghost . ans. p. 33. 2. so vpon these or like absurdities , our late generall surueyer of the controuersies &c. thought it better to forge a new figure : christ went in the spirit , &c. that is , saith he , noe went in the spirit of christ and preached : which what els is it , then wilfully to correct , or rather to corrupt the text of holy scripture to set the apostle to schoole , as not knowing to speake properly , &c. pag. 33. ans. 1. this is an vnlearned cauill : for while hee feareth the heresie of sabellius , that cōfounded the persons of the trinitie , and made them all one , august . haeres . 52. hee commeth nearer a tritheist , in diuiding christ and his spirit . when marke saith , it is not yee that speake , but the holy ghost , mark. 13. 11. and matthew thus rehearseth the same place : it is not ye but the spirit of my father that speaketh in you , matth. 10. 20 : doth the euangelist confound the persons of the trinitie ? is not the holy ghost as well the spirit of christ as of his father ? doth hee not proceed equally from them both ? this obiection then either sauoureth of error , or bewrayeth ignorance . augustine could haue giuen him a solution of this doubt , if he had consulted with him : for both the sonne is a spirit in the substance of his deitie : and what doth the sonne without the holy spirit or the father , when the workes of the trinitie are inseparable ? either of these answers might haue satisfied him . 2. you still misreport him , that seemeth to bee a great mote in your eye : one may well returne hieromes words vpon you : you are toward others as blinde as a mole , toward him as sharpe sighted as a goate : you with disdaine call him our late surueyor of the controuersies : if his leasure would serue him , he might soone suruey more slippes and grosse ouersights in this three penie booke , then you shall bee ouer able to finde in that greate worke , which you so much carpe at . but hieromes words are here most true : they doe bite me with an enuious tooth , deprauing publikely what they reade in corners , the same men being both accusers and defenders , approouing in others , that they reprooue in me , as though vertue and vice were not in the things themselues , but were changed with the authors . but hee neither correcteth , or corrupteth scripture , but you corrupt his words , which are these : this phrase is neither strange nor vnusuall , to say that christ went in spirit , or the spirit of christ went , seeing noah went in the spirit of christ : here is nothing added or altered in the text , but onely the meaning explained . when our sauiour saith , it is the holy ghost that speaketh in you , mar. 13. 11 ; but s. peter , holy men spake as they were moued by the holy ghost , 2. pet. 1. 21 ; doth s. peter corrupt or correct christs words ? as then for the holy ghost to speake in men , and men to speake by y e holy ghost in scripture is all one : so to say y t christs spirit preached in noe , or noe preached in or by christs spirit , i pray you ( sir ) what difference ? if any here corrupt the text , it is your self , that forge a sense ( to vse your owne terme ) that by scripture cannot be iustified : and so you are of those of whom hierom speaketh : non voluntatem legi , sed legem iungunt voluntati : they doe not conforme their fansies to the scripture , but the scripture to their fansies . this exposition of ours is not new , but approoued long since by augustine : before christ came in the flesh to die for vs , which he did once , often before he came in spirit to whom he would , speaking to them in visions , as it pleased him . argum. 3. in the which spirit he went and preached : augustine further reasoneth , that this cannot be vnderstoode of christs going to hell : for if there were preaching there , it will followe there should bee a church and that some may beleeue that are in hell ; for christs preaching was not without fruite . and if it were thus , that any might bee conuerted in hell , men would neglect the hearing of the gospell while they liue : to this purpose augustine epist. 99. obiect . 1. bellarmine saith , that christs preaching in hell was not to conuert the infidels , but to bring tidings of ioy to the godly soules . cont. s. peter saith contrarie , that the gospell was preached to the dead , that they might be condemned according to men in the flesh , but might liue according to god in the spirit , 1. pet. 4. 6. what is this else but to preach vnto them for their conuersion ? obiect . 2. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he preached , doth properly import in scripture an action of the ministerie of the word performed alwaies by christ in his humane nature : but when the operation of the godhead is intimated , the common phrase of scripture is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he spake by the mouth of the holy prophets , luk. 1. 70. ans. p. 31. answ. 1. and is there not now great difference betweene he preached , and he spake by the prophets ? is the diuinitie of christ said to speake , and not to preach ? as though preaching were not an excellent kinde of speaking , and so more proper to the diuine spirit of christ. 2. but what aileth this man to be so confident , to say that the scripture alwaies referreth preaching to christs humane nature ? it seemeth hee neuer read the first of the prouerbs , vers . 21. wisdome preacheth in the high waies , or streetes of the citie . who else is this wisdome ; but christ as he is god ? 3. and that the apostle meaneth , that christ preached in his spirit by noah , s. peter else where sheweth , where he calleth noah , the preacher of righteousnesse : and so augustine saith : arcae fabricatio , quaedam praedicatio fuit : the making of the arke was a kinde of preaching . argum. 4. the text is not to be read : to the spirits which were in prison : but the words are , the spirits in prison : where the greeke participle to be supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being of the present tence , is rather to be translated , are , than were : it cannot then be vnderstood of any , which were in the prison of hell , and are not , and so maketh nothing for the harrowing of hell. obiect . 1. the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the latine and syrian interpreters by the time past , which were . 2. and it oftentimes doth implie the time past , as ioh. 13. 1. which were in the world . luk. 6. 4. he gaue to them , that were with him : where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be supplied . 3. the greeke participle here to be supplied , as appeareth by some auncient greeke copies , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enclosed , or shut vp , which is a participle of the time past , answ. p. 36. 37. ans. 1. how translators doe interpret , we are not so much to respect , as how the originall reedeth : therefore because in the autentike greeke there is no word to expresse were , we are not bound to receiue it . 2. the places are cited without cause , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed : which often serueth for a participle of the pretertense , because the verbe is defectiue , and hath no other participle to expresse the time past : but where it is to bee supplied and not expressed , it is seldome or neuer taken for the time past , but where the necessitie of the sense enforceth it : as in those two places giuen in instance , wee must of necessitie reade : hee had loued his , that were in the worlde : and so luke 6. 4. he speaketh of dauid , that entred into the house of god , and gaue to those that were with him : otherwise this participle to be supplied , betokeneth the time present : as matth. 4. 6. 9. * our father which art in heauen : matth. 24. 18. he that is in the field , iohn 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : they which are in the graue . so then this article of the present tense being here to be supplied , and the sense not enforcing a change of the time , doth rather giue to bee translated , are , than were . 3. what though some coppies haue that participle , enclosed or shut vp , we must followe augustines rule : if the coppies differ , the more bookes must be preferred before the fewer , and the older before the newer : and so hath reuerend beza done in translating this place : and yet if this participle of the preter tense bee yeelded : as to say , the spirits shut vp in prison , will it follow they were shut vp , but are not ? i thinke not , as iohn 20. 19. when the doores shut vp : though the doores were shut vp before christ came , yet they were so shut vp in the very instant of his entrance . hebr. 12. 23 , the apostle saith , ye are come , &c. to the company of the first borne , which are written in heauen : yet the participle is of the time past : and so in this place , the word would well enough beare to be translated : which are shut vp in prison , &c. 4. but what meaneth the answerer so mightely to striue , for this word were : doth hee thinke that these disobedient spirits were in hell and are not : if he doe not , he trifleth , for the word were will nothing helpe him : if he doe , he either must thinke with the papists , that christ descended to emptie limbus patrum : or if he thinke that this place is vnderstoode onely of the damned , as he seemeth therein to approue the opinion of thomas aquinas , then holding , that these spirits were there , and are not , hee falleth into a worse error , that they which are damned may bee deliuered out of hell contrarie to the scripture , luke 16. 21. they that would goe from hence to you cannot , neither can they come from thence to vs : and this opinion by augustine is counted an heresie , to beleeue that any can bee deliuered out of hell , haeres . 79. now let him make his choise whether hee will bee thought a papist , an heretike , or a trifler ; one of these hee cannot auoide . argum. 5. augustine againe maketh this obiection : if christ preached to the spirits in hell , how commeth it to passe that he preached not to all that were there , but onely to those which were incredulous in the daies of noe , or if he preached to all , why doth peter only make mention of those , omitting such an innumerable multitude of others . the argument may bee framed thus : if christ preached to the spirits in hell , he preached to all : for they being all in the same place and in the same state of damnation , could not be seuered : but christ preached onely to those spirits in hell , which had been sometime disobedient in the dayes of noe : whereas there were many there beside : for saint peter maketh mention of no other preached vnto : ergo , he preached not , &c. bellarmine here shuffleth vp an answere , by retorting augustines obiection : neither ( saith hee ) doth the reason appeare , why christ should bee saide rather to preach in the dayes of noe , rather than of abraham and other patriarkes . contra. 1. then hee graunteth thus much , that hee cannot yeelde vs a reason why s. peter maketh mention onely of those spirits which were disobedient in the time of noe : why then doth he obtrude a senselesse exposition , whereof he can giue no reason ? 2. we can giue him many reasons , why christ is said to haue preached in the daies of noe , rather than in any other time . 1. because he onely was in those dayes in all the world , the preacher of righteousnesse , 2. pet. 2. 5. and the like example cannot be shewed againe in all the scriptures . 2. because this example was most fit for the apostles purpose : who before , vers . 14. 15. exhorted , that we should be content to suffer for righteousnesse , and not to be ashamed of the profession of our faith : then he strengtheneth his exhortation by certaine reasons : as from the effects , the confusion of those , that speake euill of our conuersation in christ , 16 ; from the efficient cause , the will of god , vers . 17 : then hee doth illustrate his doctrine by two examples ; first of christ , who suffered as a iust man , and was sustained in his suffrings and quickened againe ; secondly of noah , whom the lord vpheld in his preaching and profession , against all the professors of the old world , condemning them , and sauing him . 3. because this example of noahs deliuerance by the arke did minister iust occasion to the apostle to speake of baptisme , where of the other was a figure , of the which he intended to speake . thus our exposition is found euery way sutable to the apostles purpose , so is not the other : and this might serue for another reason of this sense and interpretation giuen of this place . argum. 6. the dead to whom s. peter saith the gospell was preached , chap. 4. 6 , were not then dead but liuing , when the gospel was preached : for the apostle addeth , that they might be condemned according to men in the flesh . and augustine inferreth well : quo modo iudicantur in carne quam non habent si apud inferos sunt ? how shall they be iudged in the flesh , which they haue not if they be in hell ? but the spirits here preached to in prison , are the same there called the dead : and this bellarmine confesseth , that this place is expounded by the other : ergo , the spirits here preached vnto , were not then dead . bellarmine answereth thus to the reason of the proposition : thus expounding the words ; that they might be condemned according to men in the flesh , that is , seeme to bee damned in mens iudgement , because their bodies were killed in the water ; yet their spirits may liue , that is , may be saued before god. contra. first , if the soules of them which died in the flood were saued , then they which die in infidelitie and wickednesse may be saued : for s. peter saith , that god brought the flood vpon the vngodly , 2. pet. 2. 5. secondly , this condemning in the flesh and liuing in the spirit , followeth as an effect and sequel of the preaching going before : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this cause was the gospel preached , &c : but according to his sense : the effect must goe before , the condemning of the flesh ; and the preaching followed aboue two thousand yeere after , when christ descended to hell . thirdly , the apostle by being condemned in the flesh , and liuing in the spirit , vnderstandeth the two parts of regeneration ; mortification in putting off the old man , and renouation in putting on the new : as s. paul speaketh , 1. cor. 5. 5 , let him be deliueuered to sathan for the destruction of the flesh , that the spirit may be saued in the day of the lord. this was not meant of the death of his bodie , for the partie liued after , and was reconciled to the church , 2. cor. 2. wherefore this mortifying of the flesh and viuification of the spirit must be performed in this life : as augustine well expoundeth : that they may be iudged according to men in the flesh : that is , in diuers tribulations , and in the death of the flesh , &c. but may liue according to god in the spirit , because they were mortified and dead therein , while they were held in the death of infidelitie and impietie . here augustine by being condemned in the flesh and liuing in the spirit , vnderstandeth the dying vnto infidelitie and impietie . argum. 7. this place serueth not at all to prooue the deliuerance of the fathers out of limbus , by christs descension thither . 1. those to whom christ preached , are said to bee incredulous persons or disobedient : such were not the fathers : ergo : whereas bellarmine saith that some of them might repent before their death , and so their soules might bee saued ; he speaketh without booke . for although i think not that al which perished in the waters were damned , as infants , and such as heard not of noe his preaching ( if any such were ) & so were not disobedient : yet such as beleeued not and were disobedient , were condemned to hell . the apostle maketh no distinction of them , but calleth them disobedient , and the world of the wicked : how then dare hee say some of them repented before their death , and so were not disobedient , nor wicked ? 2. the hell that christ descended vnto , he loosed sorrowes in : for so the latin text readeth , act. 2. 24. hauing loosed the sorrowes of hell ; and the answerer approoueth this reading , pag. 12. but the fathers were not in the sorrowes of hell , but in abrahams bosome , a place of rest : as augustine calleth it , memorabilis quietis , & faelicitatis sinus : a famous place of rest and felicitie . and he further saith : how abraham , into whose bosome the poore man was receiued , can be vnderstood to haue bin in these sorrowes , i cannot see . the conclusion is this , that the beleeuing fathers were not deliuered out of hell : neither yet were vnbeleeuers : for , si omnes inde soluit , exinaniuit inferna : for if he deliuered all from thence , then hell was emptied . august . it followeth then , that if christ descended in soule to hell to loose the sorrowes thereof , and yet they were neither loosed for beleeuing fathers , that were in no sorrowes ; for abrahams bosome was a place of comfort , luk. 16. 25 : nor yet for vnbeleeuers that cannot come out of hell , ibid. 26. they cannot come from thence to vs : then it remaineth , that he descended not at all in soule to hell , for any such end . 3. the patriarks were not in hell at all , therefore were not deliuered thence : they were in abrahams bosome , which is no part of hell . augustine prooueth it by three reasons . first , ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui : i can not finde in any place of scripture hell to be taken in any good sense or the better part . but abrahams bosome is taken in the better part . ergo. secondly , sinus ille abrahae secretae quietis habitatio pars aliqua inferorum credenda non est : a place of rest and comfort can be no part of hell : but so is the bosome of abraham , a place of rest . ergo. thirdly , betweene abrahams bosome and hell is a great gulfe and distance , luk. 16. 26. wherupon he concludeth : apparet non esse quandam partem & membrum inferorum tantae faelicitatis sinum : it appeareth that a hauen of so great happines , can be no part or member of hell . argum. 8. the preaching of christ to the spirits in prison , sometime disobedient in the daies of noe , is a forme and figure of the state of the church vnder the gospell : for so s. peter seemeth , not onely to make the arke a figure , but the whole storie : for the word that signifieth the arke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the feminine gender , but the article following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the neuter : so that the meaning is , to the which ( not arke ) but to the which thing , baptisme agreeth , &c. so augustine : illa quippe res gesta fuit forma futurorum &c. that thing done was a figure of things to come : ad hanc formae similitudinem caetera de incredulis coaptemus : according to the similitude of this figure , let vs make that of the incredulous persons agree . but christs descending in soule to hel hath no figure or forme of things to come : for christ is the bodie , not the shadow , coloss. 2. 17 : yet the preaching of christ by noah to the disobedient world , and the sauing of him and the rest in the arke , is a liuely forme and patterne of the state of the church now : as augustine expoundeth ; they which now beleeue not the gospel , are vnderstood to be like them which then beleeued not , when the arke was in preparing : they which beleeue and are saued by baptisme , are compared to them which were saued in the ark by water : ergo , this place concerneth not christs descending in soule to hell to any such end . argum. 9. lastly , it shall appeare that this exposition which wee vrge of this place , wanteth not the approbation of some of the graue ancient fathers . first , whereas the prophet esay thus prophesieth of christ : i haue giuen thee for a light to the gentiles , &c. that thou maist bring out the prisoners from the prison , and those that sit in darknes from the prison house , esai . 42 vers . 7 : which words haue some agreement with this of peter : hierom vpon this place , and cyrill both , lib. 4. or . 2 , vnderstand this prison of the bonds of sinnes and errors . chrysostome saith , the bosome of abraham was the poore mans paradise : hom. de diuit . tertullian against marcion saith , hell is one thing , abrahams bosome an other : lib. 4. cont . marcion . in their opinion then christ went not into hell , but into paradise a place of rest . athanas. apud epiphan . haeres . 77. saith , that the word himselfe went and preached to the spirits . it was his diuine nature , not humane soule . but beda , as hee is cited by reuerend d. fulke , is among other a most pregnant witnesse : for thus he expoundeth this place : he which in our times comming in the flesh , preached the way of life to the world , euen he himself also came before the flood , and preached to them which were then vnbeleeuers , and liued carnally : for euen by his holy spirit hee was in noe , and the rest of the holy men which were at that time , and by their good conuersation preached to the wicked men of that age , that they might be conuerted to better manners . it is euident then , that this exposition is not newly deuised , but such , as many hundred yeeres agoe was approoued and receiued by that reuerend father beda , and others . lastly , augustine ( as we haue seene before ) will by no meanes haue this place expounded of christs going in soule to hell . obiect . 1. augustine in one maine point dissenteth from you : for by hell he vnderstandeth not the place hell , but the mortall bodie and darkesome ignorance . ans. pag. 43. ans. it is sufficient for vs , that augustine ouerthroweth the proofe out of this place for the descending of christs soule to hell : considera ne totum illud , &c. consider lest all that which is said of the spirits shut vp in prison , omnino ad inferos non pertineat : doe not any thing at all belong vnto hell , but vnto those times rather , &c. though augustine dissent from our exposition in one point , he in all the rest agreeth with vs , and dissenteth wholy from you : he vnderstandeth the spirit of christ for his diuine nature ; his going in spirit and preaching , he applieth vnto his diuine inspiration and preaching by noe ; by the spirits , hee implieth liuing men in noahs time : what if wee lose one point , and gaine all the rest , and you lose all ? if he speake for vs in many points , and against you in all , what are you helped ? obiect . 2. augustine noteth him for an infidel , that denieth christs descension into hell . ans. ibid. ans. augustines words are these : quis nisi infidelis negauerit fuisse apud inferos christum ? who but an infidell will denie that christ was in hell ? and who i pray you denieth this article ? wee hold him no lesse , that beleeueth not that christ descended : but how and in what manner , that is the question . neither doth augustine call him an insidell , that denieth the descension of christs soule into hell to deliuer the patriarks : for he reasoneth against it himselfe , as wee haue seene before . obiect . 3. augustine determineth no certaintie touching this matter , but leaueth it doubtfull to the consideration and iudgement of others . pag. 42. ans. augustine concludeth his epistle thus : haec expositio &c. this exposition of the words of peter , if it dislike any , or if it dislike not but satisfieth not , let him seek to vnderstand them of hell : qui si valuerit illa quibus me moueri supra commemoraui , it a soluere , vt eorum auferat dubitationem , impertiat & mihi &c. who if hee be able so to dissolue all these obiections that mooue me , so that no doubt remaine , let him impart it vnto mee : this being done , those words may be vnderstood both waies . augustine is contented , when all his reasons and obiections are fully answered , to hearken to another exposition , and so are we : but vntill such time , which will neuer be ; as it appeareth not that augustine chaunged his minde concerning the sense of this place ; so till we be satisfied in all our reasons , which wee thinke no man can vndertake to performe , we must remaine of augustines minde and iudgement for this matter . the examination of the third place of scripture , ephes. 4. 9. now in that he ascended , what is it but that he descended first into the lower parts of the earth . obiections answered . whereas reuerend beza expoundeth this place of christs comming downe and descending into the earth , which compared to the world is pars mundi infima , the lowest part : and learned d. fulk doth apply it to the extreamest and lowest degree of christs humiliation and abasement : annot . in hunc loc . which was to the death and graue : this exposition is thus obiected against . obiect . 1. the word vsed by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lowest parts of the earth ; in hebrue tachtijoth arets , signifieth the place appointed for the damned : as ezech. 31. 14. and 32. 24. ans. p. 50. ans. 1. the words of the prophet in the first place are these : they are deliuered to death in the nether parts of the earth , in the middest of the children of men , among them that goe downe to the pit : and in the other thus : they are gone down with the vncircumcised to the nether parts of the earth &c. with them that go downe to the pit , &c. now , although we denie not but that these places may be expounded of hell , as hierom doth : yet the circumstances of the place will rather leade vs to take it for the graue : first , because there are two words added , which are properly so taken : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhor , which signifieth a pit , and is translated by the 70 : sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to descend into the pit or caue : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheuer , also which properly signifieth a graue is ioyned with the rest : whose graues are made in the side of the pit , ezech. 31. 23. secondly , the phrase of speech also giueth this sense , ezech. 31. 18. thou shalt sleepe in the middest of the circumcised with those that are slaine by the sword : and ezech. 31. 27. they are gone downe to the graue with their weapons of warre . now in hell men sleepe not , neither is that a place for the slaine , for the soule dieth not : neither doe men carrie their weapons thither . thirdly , iunius in these places interpreteth sheol , sepulchrum , the graue . 2. though we admit , that in these places it may be taken for hell , yet it is not so alwaies taken : as psal. 63. 9 , they that seeke my soule to destroy it , shall goe downe into the lowest parts of the earth : then it followeth vers . 10. they shall be a portion for foxes ; but they that goe downe to hell are no pray for foxes : so likewise the prophet dauid saith , psal. 139. 15. thou hast fashioned me in the lower parts of the earth . i trust they will not say hee was borne in hell . it is euident therefore that the answerer more boldly than truly saith ; that by these words , the lowest parts of the earth , hell , the place of the damned , is alwaies signified : for vnlesse hee be able to proue that , he doth but trifle . obiect . 2. the more vile and loathsome the dungeon is the greater the loue of the prince , who to set at libertie his captiues there inthralled , disdaineth not to enter into it , in his owne person , &c. ans. p. 52. ans. 1. you haue well reasoned for limbus patrum : you would dissemble your fansie that waies , but you cannot : i pray you what captiues were enthralled in hell , that christ by going thither set at libertie ? let the indifferent reader iudge , whether these words do not smatter of limbus patrum . 2. it is denied , that christs descension in soule to hell doth more set foorth his loue and fauour , than his crosse and passion . saint paul noteth this as the lowest point of christs humiliation : he humbled himselfe , and became obedient vnto the death , euen the death of the crosse , philip. 2. 8. and herein the scripture doth chiefly set foorth the loue of christ in dying for vs : who loued me , and gaue himselfe for me , saith s. paul , galath . 2. 20. and in this consisteth the fauour of our prince , because hee hath visited from an high and redeemed his people , luk. 1. 68. what greater fauour can we expect , than that our prince should come from heauen down to earth , and vouchsafe to dwell among sinfull men , to die the death , and goe into the graue for them ? bernard telleth vs as much : there are degrees in ascending and descending : the first degree in descending is to the flesh , the second to the crosse , the third to death : behold how farre he descended ; could he doe any more ? might not our king say , what ought i doe more , which i did not ? bernard goeth not beyond christs death , nor findeth any further degree of descension needfull after that . obiect . 3. as ascending and descending are opposed one to the other , so there must be a manifest antithesis betweene the places to the which the motions tended : which cannot bee of heauen and earth as directly opposite one to the other , but of heauen and hell : which are often found in the scripture set opposite one against the other : as psal. 139. 8. if i ascend into heauen , &c. if i lie downe in hell , &c. ans. p. 53. ans. 1. in the place alledged , there is neither the opposition betweene ascending and descending : neither doe some of the best interpreters reade hell but the graue : for the true reading of the place is , and make my bed in the graue , not in hell : so is it taken iob. 17. 13 the graue ( sheol ) shall bee my house , i shall make my bed in the darke . 2. the heauen and earth are as often opposed one to the other in scripture , as heauen and hell , which are set one against the other , not so much in respect of the distance of place , as different qualitie . psal. 103. 11. the prophet saith : as high as the heauen is from the earth , so great is his mercie toward them that feare him . here the prophet had occasion to alledge the places of greatest distance , to set foorth the greatnes of gods mercie by way of comparison : but he opposeth not hell , but the earth against heauen . obiect . 4. christ before his ascension , led captiuitie captiue , as it is in the psalme : but his conquest ouer his enemies , was not obtained by his comming downè from heauen , but by his passion on the crosse and his descending to hell : therefore that is the descending here spoken of . ans. p. 54. ans. i will helpe you a little to gather your argument into forme : that descending is here vnderstood , whereby christ obtained conquest ouer his enemies : but this was done by his descension into hell , not by his comming downe from heauen . ergo. 1. the proposition is graunted : the assumption is not proued : for it doth not follow , christ did not get this victorie by his descending from heauen : ergo , by descending to hell : for hee obtained it by his death . coloss. 2. 14. he put out the hand-writing of ordinances which was against vs , and fastened it to the crosse , and hath spoiled principalities and powers , &c. which words origen expoundeth thus : sicut bona quaeque scripta dicuntur non atramēto sed spiritu viui dei , ita mala quaeque scribuntur atramento & calamo diaboli ; propter quod dominus deleuit chirographum peccatorum nostrorū : hom. 2. in psal. 38. as all good things are said to bee written not with inke but by the spirit of the liuing god ; so euill things are written by the inke and penne of the diuell ; therefore the lord rased out the hand-writing of our sinnes . if the diuel were conquered , when the hand-writing of our sinnes was blotted out , then hee was subdued vpon the crosse , to the which this hand-writing was fastened . but yet the apostle more euidently saith , that he might destroy through death , him that hath power ouer death , that is the diuell , heb. 2. 14. the diuel was then destroyed and perfectly conquered by christs death : the conquest being once obtained , hee needed not againe to be conquered . obiect . 5. the apostle speaketh of that descension , which was next before his ascension ; but that was not his descending into the world , being so many yeeres before : ergo , he meaneth not that descensiō . ans. p. 54. ans. 1. doth it follow , he meaneth not christs first descending to the earth , ergo , he speaketh of his descension to hell ? what loose conclusions are these ? 2. why may not the apostle ioyne that first descension , and his ascension together ; as our sauiour doth , ioh. 3. 13. no man ascended vp to heauen , but he that descended from heauen , the sonne of man which is in heauen ? 3. but there came another descension betweene , which went immediatly before his descending to death and the graue . obiect . then yee will make many descensions : as some of you expound his descension of his base and meane estate in a earth , as to bee borne in a stable , &c. liuing in poore estate , &c. some b of his humiliation to the last and lowest point , that is to say , to death and the graue : some of his descending into the wombe of the virgin : but as his ascending was but one exaltation , so his descending was but one humiliation . ans. p. 55. contra. 1. concerning the descending of christ into the virgins wombe , i know none that doth now much vrge it . reuerent beza doth demurre vpon it , saying , i leaue it to the reader to consider . 2. the other two expositions may well agree and stand together , and he that affirmeth the one , denieth not the other . further , in making but one degree of christs humiliation , you crosse s. paul , who maketh two degrees as wee doe , his taking vpon him the forme of a seruant , and obedience to the death of the crosse , phil. 2. 7. 8. bernard also maketh the same degrees of christs descension which we doe , as he is cited a little before : his descending to the flesh , to the crosse , to the graue . 3. as erroneous is your other assertion to make but one degree of christs exaltation : for he was exalted , first by his resurrection out of the graue , then exalted by his ascension into heauen . 4. you and your cosine germanes doe make many descents of christ : first , into the graue : secondly , into limbus , in the brimme of hell : thirdly , then into hell in the lower parts of the earth . obiect . christ was not interred properly in any part of the earth , but in a tombe of stone : and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , added here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth particularize and distinguish the parts of the earth in generall , from those notorious infernall parts . ans. p. 55. ans. 1. it is an absurd and preposterous speech ( to vse his owne words ) and a ridiculous cauill , to say that christ was not properly buried in the earth , but in a rock : as though rocks are not to bee counted part of the earth . our sauiour saith , he should be three daies and three nights in the hart of the earth , matth. 12. 40. then surely he was properly in the earth : for it was his bodie not his soule that was so long in the earth : his soule i hope they will not shut vp in hell three daies and three nights , seeing the scripture saith in their sense , his soule should not be left there : and to say that christs soule did not enioy his fathers presence in heauen all the while it was absent from the bodie , is contrarie to the scripture : thou wilt shew mee the waies of life , and shalt make me full of ioy with thy countenance , act. 2. 28. origen maketh christs soule but one day in hell vpon these words : hee shall raise vs after two daies ; prima dies &c. the first day to vs is the passion of our sauiour ; secunda qua descendit &c. the second wherein he descended to hell ; the third of the resurrection . hom. 5. in exod. 2. further , the graue that christ was laid in , was wide and deepe : for at once three women went down into it , and two angels were seene at once in it ; with what sense then can yee exclude it , from being part of the earth . 3. your article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will not helpe you a rush : for both psal. 63. 9 , and psal. 139. 15 , the article is added : and yet neither of these places are vnderstood of hell : as is shewed before , ans. to obiect . 1. the parts then of the earth are not compared with it selfe , but considered as parts of the world , in respect whereof they may be called , lower or lowest parts . obiect . 6. bellarmine to prooue this place to be vnderstood of the descension of christs soule into hell , vrgeth these words that follow , that hee might fill all things , vers . 10. and so visite all parts of his kingdome in earth hell and heauen . contra. 1. if you will haue christ to fill all places with his locall presence , what differeth this opinion from the vbiquitaries , that make an omnipresence of christs flesh ? 2. christ filleth all places with his gifts and benefits , as the apostle sheweth afterward : hee hath giuen some to be apostles , &c. 3. augustine sheweth how christ not by any locall presence , but by his diuine power filleth all things : nec tamen dei localem fingimus praesentiam , non mundum dimittens ad coelos ascendit , nec coelum deserens ad terram venit , sed vno eodemque tempore totus totum impleuit . act. cum felic . c. 17. neither doe we imagine a locall presence of god , hee left not the world to ascend to heauen , neither for sooke heauen and came to the earth , but at one and the same time filled all in all . and such are their obiections . reasons confirming the right exposition of this text . argum. 1. first , our sauiour saith , ioh. 3. 13. no man ascendeth to heauen , but hee that descended from heauen , the sonne of man which is in heauen : and s. paul saith , in that he ascended , what is it , but that he had descended first into the lower parts of the earth , ephes. 4. 9 ? one of these places expoundeth the other : to descend then into the lower parts of the earth , is to descend from heauen to the earth : for our sauiour and paul speake of the same descension , not of diuers . argum. 2. where christ visited , thither he descended : but he did not visit hell , therefore he descended not thither . the proposition cannot be doubted of : the assumption is thus proued . where christ visited , he visited to redeeme ; luke 1. 68. blessed be the lord god of israel , because he hath visited and redeemed his people ; he visited them , to the end to redeeme them : but hee redeemed none in hell : ergo , he visited not hell : therefore the apostle speaketh of no descension thether . argum. 3. the lowest poynt of christs humiliation , was the lowest poynt of his descension : this is confessed : his ascension being but one exaltation , proueth that his descending likewise was but one humiliation : ans. p. 55. so long then as he descended , he was in his humiliation : if christ should be exalted in his descension , it were as much to say , hee ascended in descending . but this were absurd , as origen noteth : if wee diligently consider , we shall finde , that neuer any is said to descend into an holie place , or ascend to an vnnoble place . christ then did not begin to be exalted , while he was descending : but the death and passion of christ and suffring vpon the crosse , and so consequently his graue , was the lowest point of his humiliation : philip. 2. 8. he humbled himselfe and became obedient vnto the death , euen the death of the crosse . ergo , christ descended no further , then to the crosse and his graue . argum. 4. christ ascended from that place whether he descended , but he ascended not in soule from hell : ergo , he thither descended not . the proposition is grounded vpon the apostles words : now in that he ascended , what is it , but he descended first , vers . 9. the assumption is thus proued : of the natiuitie , life , death , resurrection , ascension and all other actions performed by our sauiour , the apostles were witnesses . act. 4. 20. we cannot but speake the things which we haue seene and heard . 1. iohn 1. 1. that which we haue heard , seene with our eyes , and our hands haue handled of the word of life , declare wee vnto you : but the apostles neither sawe nor heard of christ ascending out of hell , but onely from the earth , acts 1. 9. while they beheld he was taken vp , ergo , &c. argum. 5. to descend into the deepe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to descend into the lower parts of the earth , with s. paul speaking of christ are all one : this is graunted , ans. p. 12. out of luke 8. 31. but to descend into the deepe , is nothing else but to be among the dead , which are in the graue , and not in hell . rom. 10. 7. who shall descend into the deepe , that is , to fetch christ againe from the dead . thus origene expoundeth this place : if any man in minde and thought descend into the deepe , thinking christ there onely to be conteined , as though it were all one and a like to call him from the dead , &c : he saith , that it is a like phrase , to descend into the deep , and to fetch christ frō the dead : ergo , christs locall descension was but to the graue . argum. 6. how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lower parts of the earth and in what sense it is to bee taken , that place sheweth , psalme 139. 13. thou hast fashioned mee in the lowest parts of the earth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the septuagint reade in the superlatiue : but here the apostle in the comparatiue : if the lowest parts of the earth doe not signifie hell , the lower shall much lesse . obiect . to vse the comparatiue for the superlatiue , is a phrase and forme of speech very vsuall among the grecians : so that here it may very well be taken for the superlatiue , to signifie the lowest parts . ans. p. 51. ans. 1. we doe not much stand vpon this point : for the syrian and latin translator , doe reade here , ad inferiora , to the lower or inferiour parts : beza , ad infimas partes , to the lowest parts : for whether wee reade lower or lowest , the sense is the same : for the earth compared with other parts of the world , may be said to be the lower , or lowest part . 2. yet who can be ignorant , but that , where the necessitie of the sense vrgeth not to expound the superlatiue by the comparatiue , as it doth in all these places by the answerer alledged , matth. 11. 11. and 23. 11. mark. 4. 31. 32. and in the rest : yet where the sense so vrgeth not , as in this place it doth not , and especially where the common dialect is vsed , as in scripture most an end , the comparatiue degree is to be translated properly by it self ? and whereas the answerer findeth not fault with the latin translator for expounding the superlatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in greek psal. 139. 13. by the latin comparatiue inferiora , lower : how much fitter is it , to translate the comparatiue by the comparatiue , as the latin text doth here ? argum. 7. i will now lastly adioyne the exposition of some of the fathers . origen saith : paulus quoniam descensionis christi mysterium praedicat profundum nominauit , quasi de superioribus ad inferiora venientis . homil . 2. in genes . paul because he preacheth the mysterie of christs descension into hell , he named the deepe , as of one comming from the higher to the lower parts . and againe the same origen thus writeth : descendere deus dicitur quando curam humanae fragilitatis habere dignatur : quod specialiùs de domino & saeluatore nostro sentiendum est ; descendit ergo , neque enim alius ascendit , quàm qui descendit : descendit ergo dominus non solum curare , sed & portare , quae nostra sunt . hom. 4. in genes . god is said to descend , when he vouchsaseth to take care of humane frailtie , which more specially is to be thought of our lord and sauiour : he descended therefore , for none other ascended but hee that descended : the lord therefore descended , not only to care for , but to carrie our nature . augustine also thus witnesseth : est quaedam coelestis habitatio angelorum , illae pars rerum superna est , haec terrena vita vbi caro & sanguis si illi comparatur inferna est , cum enim & his sunt mortui , ne mireris si infernum dicitur . in psalm . 85. there is a certaine heauenlie habitation of angels , that is the higher part of things ; this earthly life , where flesh and bloud is , if it bee compared to that , is the lower part : for seeing there are dead here , marueile not if it bee called hell . although augustine in the words following seeme to incline to the opinion of christs descension to deliuer the patriarkes , thinking notwithstanding that abraham was not in hell : yet in this sentence he sheweth this to be no strange sense , to expound the earth in respect of heauen to be the lower parts . theodoret vpon this text thus writeth : his descending doth not signifie any passing from place to place , but teacheth the greatnes of his dispensation , that when hee was most high , he abased himselfe so much , and endured so great abasement : he interpreteth as we doe of christs humiliation and abasement here in earth . bernards opinion we haue seene before that he maketh three degrees of christs descension : ad carnem , ad crucem , ad mortem : to the flesh , to the crosse , to death and the graus . now whereas diuers fathers are produced , as irenaeus , athanasius , ciprianus , epiphanius , hierom , augustine , ambrose , chrysostome with others , as witnesses of christs descension in soule to hell , p. 56 : first , all these are alledged by bellarmine with twētie more , to proue that christ descended into hell in soule to deliuer the patriarks from thence : wherefore vnlesse hee therein concurre with them , they are no fit witnesses to speake in his cause . secondly , neither did all the fathers agree in iudgment , that christ descended into hell to redeeme the soules of the fathers . origen saith , that where abrahams bosome was , there were angelorum chori ; regnum christi : the companies of angels , the kingdom of christ : in 1. cap. iob. chrysostome calleth abrahams bosome paradise : hom. de diuite . augustine denieth it to be a part or member of hell : epist. 99. in the opinion then of these fathers , if christ went to abrahams bosome , where the fathers were , and that is not in hell : it followeth that the fathers were not in hell , and so not deliuered by christs descending thither . thirdly , whereas he also produceth diuers new writers of his opinion : 1. seeing they are but dumb witnesses , ( they are only named , but speake nothing ) a labour may be well spared in examining such silent testimonies . 2. but herein hee can haue no aduantage against vs : for beside that wee can oppose against him as many new writers and more , that hold not the descension as he doth , as * caluin , * beza , * iunius , with others ; we haue the consent of whole churches , as of scotland , geneua , with other reformed places . fourthly , it is not to bee omitted , that euen many chiefe pillars and writers in the popish church , haue misliked such locall descent of christs soule into hell , the place of the damned ; vnderstanding that place in peter of the operation of his diuine power in hell : this the answerer himselfe denieth not to bee the opinion of thomas aquinas , p. 4. confessing that , which he goeth about to confute . andradius also agreeth , that the place in peter doth not pertaine to hell : and that , infernum , hell , act. 2. 27 , is rather to be taken for death and the graue : and that the descension into hell , is not expressely taught in scripture , but a tradition of the church . all this also is by the answerer acknowledgest , p. 45. 46. beside these , durands opinion is , christi animam descendisse ad inferos non secundum substantiam suam , sed per effectus quosdam , &c. that christs soule descended to hell not in substance , but by certaine effects ▪ and for this cause bellarmine taketh paines to confute him . yea bellarmine himselfe confesseth , that , licet non esset necessaria praesentia christi , &c. tamen congruum esse videbatur : that although christs presence should not be necessarie in hell , yet it is of congruitie &c. he doubteth of the necessitie of such local presence of christ in hel . wherefore seeing neither out of scripture , such locall descent of christs soule into hell can be prooued , neither were the ancient writers of one vniforme iudgement herein , and both the professors of the gospell doe disallow it , and popish writers doubt of it : with what face can the answerer affirme that his opinion , concerning christs descension into hell , standeth as mount sion , which cannot be remoued ? pag. 58. he saith not vntruly , that whosoeuer seeke to discredite this article of faith , corrupt and depraue the holy scriptures , and fall into diuers absurdities and impieties . for who denieth the article of christs descension ? we beleeue that christ euen vpon the crosse suffered the paines of hell : as reuerend d. fulk thus writeth ; what may rather be called hell , than the anguish of soule , which 〈◊〉 suffered , when being god he complained , that he was forsaken of god ? wee also confesse , that christ by his death ouercame hell , and shaked the powers thereof : that hee humbled himselfe to the ignominious death of the crosse , and descended from thence into the graue , and there continued in the state of the dead till the third day , and whatsoeuer els may be comprehenhed in the article of christs descension , hauing warrant out of the word . but to receiue such a sense as an article of our faith , which is not grounded vpon the scriptures , wee dare not presume so farre without a warrant , nor be so bold where we haue no such commandement . to conclude then , i wish that from hencefoorth all such domestical contentions may cease : that we content our selues to beleeue as the scripture teacheth vs : and that no man obtrude his priuate sense as an article of the faith . the common aduersarie will affoord vs worke enough , though we one prouoke not another : and so i end with that holie saying of s. paul : let vs follow the truth in loue : and to the christian reader i will commend that wise sentence of augustine : quisquis haec legat , vbi pariter est certus , pergat mecum ; vbi paeriter haesitat , quaerat mecum ; vbi errorem suum agnoscit redeat ad me ; vbi meum , reuocet me . de trinitat . lib. 1. c. 3 whosoeuer readeth this booke , where he is resolued , let him proceede with me ; where hee doubteth , let him search with me ; where he seeth his owne error , let him returne to me ; where he seeth mine , let him reuoke me . finis . notes, typically marginal, from the original text notes for div a15418-e180 vereor ne officium putetur ambitio , & videamur sub occasione sermonis , amicitias potentium quaerere . ad saluinam . act. 4. 20. hosh. 10 9. iudg. 20. 1. maior pars vicit meliorem . sciamus eum pessime dixisse , cut maxime sit applausum : eras . praef . in 2. tom . hieron . isai. 6. 1. reuel . 4. 9. 11. hieron . paulin. tom . 3. meditat in 1. chron. 15. 2. part . necesse erat , vt qui potentior cunctis fuerat deuotior fieret vniuersis : ambrosserm . 40. edward . 3. anno 29. anno 1388. sub richard. 2. aliud est quaerere quod perdideris , aliud possidere , quod nunquam amiseris : hier. ad demetriad . psal. 87. 3. ambros ergo paruulos nostros ablactare properemus : ablactato isaak epulū magnum sacit abraham ; paruulum non ablactatum per temulentiam somnolenta nocte opprimit : in lu 6. 21. 1. cor. 6. 4. reprobata est fatui vox anseris tanquam anser inter olores , ea tamen docuit senatores vrbem seruare ab incendio . valer. ad ruffin . philip. 3. 16. uera illa necessitudo , quam non vtilitas rei familiaris , nō praesentia tantùm corporum non subdlo a adulatio , sed dei amor , & diuinarum studia scripturarum conciliant . hier. paulin. tom . 4. athletae suis incitatoribus fortiores sunt , & tamen neonet debilior , vt pugnet ille qui fortior est . hieron . ad iulian . notes for div a15418-e1020 animas ante christi mortem non fuisse in coelo , & proinde christum , qui ad locum animarum descendit , in infernum subterraneum descendisse . lib. 4 de christ. anim . cap. 9. the author of 〈…〉 to be a 〈◊〉 . juxta plautinam sententiā , altera manu lapidem tenere , panem offerre altera . hierom. russin . qui christianum te dicis , gentilium arma depone , aut si tu de numero hostium es , often de te liberè aduersarium , vt ethnicorum suscipias vulnera . haec est consuetudo hominum multorum , vt post salem & panem insidientur hominibus : etiam cum quibus ad eandem mēsam corporis christi , & ad e●ndem potum sanguinis simal fuerunt . tract . 35 in matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae de caetero velis , praesens percontator praesentem , vt si quid forte nescimus . sine teste , sine iudice , in fida aure moriatur . de vest . sacerd. preface to the christian reader . n●●●●m stulius sum vt diuersitate explanationum in arum , melaedi putem , quia nec tu laederis , si contraria nus senserimus . notes for div a15418-e1820 synops. p. 1050. bellarm. c. 32. loc . 4. pro ipsa carne proprie accipitur . bellar. ibid. h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bellarm. lib. 4. cap. 10. annot. marginal . in gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to couet or desire . the inconueniences which follow in vnderstanding s. peter to speake of hell , act. 2. 27. the soule taken for the life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . septuagint . pro sepulchro rarò velnunquam . of the diuers acceptions of sheol in the scriptures . tremell . & iunius , act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. de doctrin . christian. cap 9. dico igitur nūuquam praetermissuros fuisse euangelistas istiusmodi historiam descensus animae christi ad inferos . bez. annot in act. c. 2. ver . 27. diximus , quod in euangelio non legimus , ibi tamen quaeramus : nam si ibi non inuenimus , vbi inueniemus : ego vobis fingere potero , & subito ero non certus dispensator sed ineptus fabulator . august , in psal 92. patet , neutiquam licuisse ab apostolorum symbelo quicquam dimouere . jren. lib. 1. c. 2. orig. lib. de princip . tertull. cont . prax. bellar. de christi . anim . lib. 4. cap. 6. synops. p. 1034 the descent to limbus no anciét article of the faith . quomodo noua inducuntur , quae nunquam nostri sensere maiores . leo epist. 97. c. 3. requieuit vt leo , cum in cruce positus , principatus & potestates exuit , & triumphauit eas cum ligno crucis . hom. 17. in . numer . licet non esset necessaria praesentia animae christi , tamen congruum esse videbatur vt illa esset praesens . bellarm. lib. 4. de christi . anim . c. 15. christs words to the theefe must be vnderstood of the presence of his soule in paradise . bernard . ser. 16 in psal. 91. ipso die quo compassit● & corregnauit . in sol●nnit . sanctor . c. 5. si mortuo corpore ad paradisum anima mox vocatur , quenquamne adhuc tam impium credimus , qui dicere audeat , quoniam anima saluatoris nostri triduo illo corporeae mortis apud inferos custodiae mancipetur . contr. felician . arrian . lib. cap. 15. sicut egregij bellatores non cum caeteris militibus in diuisione spoliorum ducuntur ad sortem , sed optima quaeque & praecipua eis decernuntur : si● christus , quos s●it abundantiùs laborasse , praecipuos & vt it a dicam , sibi similes decernit honores : quales discipulis suis conferre videtur ; pater volo vt vbi ego sum , illi sint mecū . hom. 21. numer . ambros. lib. 2. in luc. cap. 1. ambrose referreth christs descension to his diuine nature . christus vt defunctorum animas liberaret &c operatus est in inferno : & tamen quid obstat quo minus illam diuinam intelligas substantiam , cum deus vbique sit , &c. dewrought in hell : and what letteth , but wee may vnderstand his diuine substance , seeing god is euery where ? as it is said , if i ascend to heauen , thou art there ; if i descend nique ad substātiam diuinam deriuandum esse intellectum , sequentibus declarauit : inoperatum meum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. inoperatum atque increatum verbum . lib. 3. de fide c. 7. ambros exhor . ad virgines . christ loosed not the sorrowes of hell after his death . the answerer detected to be a limbist . a bold and dangerous charge and imputation vpon the apostle . what is vnderstood by this word flesh . how the diuine nature of christ is said to goe and come . in what sense men liuing are called spirits . ex circumstantia loci apparet eum intelligere eos , qui nunc mortuisunt , sed olim in vita euangelium audiuerunt . in epist. ad roman . tolerabilius in suis foueis delitescerent vulpes , quā propter illas capiendas in erroris foueam inciderent venatores . de mendac . lib. 2. 9. cont. felician . arian . c. 13. an heresie to hold that any in hell beleeued in christ. alia christo descendente ad inferos credidisse incredulos , & omnes inde existimat liberatos . august . haeres 79. peri arch . lib. 2 cap. 5. origens error . lib. 4. de christi . anim . c. 14. caluin misalledged . bellar. lib 4. de christ. anim . cap. 13. augustines obiections , that s peter speaketh not of christs descēt into hell in soule . anima christi nullo mortificata peccato , vel damnatione punita est , ideo non secundum ipsam dici potuit viuificatus spiritu . epist 99. * a. vv. in his synops. papis . 351. of the last edition . nothing can be said to be quickned , that is not apt to die . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the answerer misreporteth the writer of synopsis his words . viuificatus spiritu , quia illo spiritu operame in quo ad quos veniebat praedieabat , etiam ipsa caro viuisicata surrexit , in qua modo ad homines venit . epistol . 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . singula eius opera ad hanc siue illam necesse est pertinere naturam , ad hanc scilicet miseria , ad illam pertinet potentia . serm de verb. sapient . the answerer herein be wraieth great ignorance . et ipse quidem filius in substantia deitatis , spiritus est , & quid facit filius sine spiritu sancto vel sine patre , cum inseparabilia sunt opera trinitatis ? epist. 99. ad caeteros talpae , ad illum caprearum ocules possides . canino dente me rodunt , in publico detrahentes , legentes in angulis , ijdem & accusatores & defensores , cum in alijs prob●●t , quod in me reprobent : quasi virtus & vitium non in rebus sit sed cum authoribus muletur : praefat in paralipp . synops. p. 350. how noe preached in the spirit of christ. micron . oceano . priusquam veniret in came pro nobis morit●ru● , quod semel secit , sape antea veniebat in tu spiritu , ad quos volebat , visis eos admonens sicut volebat . epistol . 99. christ said in scripture to preach in his diuine nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si codices variarent , plures paucioribus aut vetustiores recentioribus praeferātur . cont . faust. lib. 11. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the answerer put to an hard choise to be a papist , an heretike , or a trifler . quo modo ille non praedicauit , sed illis tantum , qui in diebus noe increduli erant ? aut si omnibus praedicauit , cur illos solos commemorauit , praetermissa multitudine tam innumerabile ●aeterorum epist. 99. why s peter maketh mention onely of the preaching in the time of noe. bellar. lib 4. de christ anim . cap 13. resp . ad 1. obiect . aug. what it is to be condemned according to men in the hoe est , in diuersis tribulationibus , & in ipsa morte carnis , &c. viuant autem secundum deum spiritu , quia & in ipso erant mortificati , cum morte infidelitatis & impietatis tenerentur . epistol . 99. he preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the spirits disobedient somtime or incredulous . quonam modo intelligatur abraham , in cuius sinum pauper ille susceptus est , in illis suisse doloribus , ego quidem non video . epistol . 99. the fathers were not in the sorrowes of hell . august . epist. 99 abrahams bosome no part of hell . ii modo qui non credunt euangelio , illis intelliguntur esse similes , qui tunc non crediderūt cum fabricaretur ar●a . epistol . 99. diuers anciēt fathers expound not s. peters words of christs descending in soule to hell . august epist. 99. in fine . the lowest parts of the earth not alwaies taken for hell . the answerer detected to be a limbist . sunt gradus in ascendendo & descendendo : primus gradus in descendendo à coelo vsque ad carnem , secundus ad crucem , tertius ad morte : ecce quousque descendit , nun quid amplius potuit ? poteratiam certe dicere rexnoster , quid vltra ●ebui sacere & non feci . ser. paru 18 iun. stratum ponerem in se pulchra 〈…〉 zang . to lie owne in the graue is not to be in hell . christs conquest vpon the crosse . a a. hume . b a. w. synops. pag. 1056. lectori expendendum reliaquo . beza in hunc locum . diuers degrees of christs descension . mark. 16. 5. cōpared with ioh. 20. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bellarm. lib. 4. de christ. anim . cap. 13. how christ filleth all things . si diligenter consideremus , inueniemus quia nunquā quis in sanctum locum descendisse , neque ad vituperabilem conscendisse praedicatur . origen hom . 15. genes . si quis mente & cogitatione descendit in abyssum , putans ibi tantùm cōtineri christum , quasi simile sit reuocare christum à mortuis : in 10. ad roman . ser. paru . 18. bellarm. lib. 4. de christ. anim . cap. 4. * in 1. pet. 3. 19. * in 1. pet. 3. 19. * in 1. pet. 3. 19. sum. p. 3. 9. 52. ar . 2. andr. lib. 2. defens fid . triden . fol. 172. ser. 43. durand . in 3. d. 22. qu. 3. bellarm. lib. 4. de christ. anim . cap. 15. bellarm. ibid. in 2. act. sect 11. ephes. 4. 15. the true christ owned as he is, true god and perfect man containing an answer to a late pamphlet having this title the quakers creed concerning the man christ jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by george keith. keith, george, 1639?-1716. 1679 approx. 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(eebo-tcp ; phase 1, no. a47186) transcribed from: (early english books online ; image set 44324) images scanned from microfilm: (early english books, 1641-1700 ; 1362:1) the true christ owned as he is, true god and perfect man containing an answer to a late pamphlet having this title the quakers creed concerning the man christ jesus &c. writ by a nameless author : which pamphlet containeth many gross lies and wilful perversions beside some other great mistakes occasioned by the author his ignorance and blindness / by george keith. keith, george, 1639?-1716. 107, [6] p. s.n.], [london : 1679. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -natures. quakers creed concerning the man christ jesus. society of friends -apologetic works. 2003-01 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-04 rina kor sampled and proofread 2003-04 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the true christ owned , as he is true and perfect god man. containing an answer to a late pamphlet , having this title , the quakers creed , concerning the man christ jesus , &c. writ by a nameless author . which pamphlet containeth many gross lies , and wilful perversions : beside some other great mistakes , occasioned by the author his ignorance and blindness . by george keith . printed in the year , 1679. the true christ owned , as he is true and perfect god , and true and perfect man. pamphlet . transcribed verbatim out of a treatise entituled , the way cast up . ans. the false-hood of this shall plainly appear to any who readeth my book , how that the author hath omitted many particulars of great moment , that are necessary , for the reader to understand the whole , beside the many arguments , made use of in my book , to prove the truth of what i have affirmed ; which he hath not so much as once named , onely he hath taken notice of some few , wherein he thought he could find any advantage , but that he is therein also disappointed , the following answer , i hope shall make sufsiciently apparent . pamplet . animadversion , 1. the quakers from hence believe , that christ had a manhood differing in nature , srom the man-hood of all other men , contrary to heb. 2. 11. ans. he hath given no answer to my argument from 1 cor. 15. 45 , 46 , 47. that proveth that christ as man , excelleth all other men , in nature and substance , as the most high heavens do excel the low earth ; but only to oppose this , he bringeth that scripture , heb. 2. 11. which yet doth nothing oppose what i have affirmed ; for granting , that heb. 2. 11. proveth , that christ hath the same nature of all other men , in respect of all the essentials of man's nature , and that he had all belonging to man's nature , which adam had , before the fall , ( although more is to be understood in heb. 2. 11. ) all this doth not prove , that he hath not somewhat more belonging to his nature , as he is the heavenly man , than adam had ; but indeed , on the contrary , it proveth very clearly , that he had more , which is implyed in these words , he that sanctifieth ; for christ the heavenly man , the second adam , doth sanctify the earthly man , or first adam , as he believeth in him , and giveth him life , both to soul and body , even life immortal ; and therefore he hath a more excellent nature , which is heavenly and divine , than the first adam had ; for that which sanctifyeth and quickeneth , is more excellent , than that which is sanctifyed and quickened thereby ; but it behoved him to partake of the true nature of all other men , in all essentials , which therefore , accordingly he hath done , according unto heb. 2. 14. forasmuch then , as the children are partakers of flesh and blood , he also himself took part of the same : and ver . 16. for he took not on him angels , but the seed of abraham . but , that more is to be understood also , by these words of one , heb. 2. 11. is manifest , because he that sanctifyeth , and they who are not sanctifyed , but remain in their unbelief and ungodliness , are not said to be of one. nor doth christ call the unbelievers his bretheren , but only them that believe , and are sanctifyed by him : christ therefore , and true believers , are of one , because they are united together by a mutual participation of the nature of each other ; so that as christ the heavenly man , doth partake of the flesh and blood of the children , they also partake of his flesh and blood , and become one flesh with him according to eph. 5. 31 , 32. and therefore , as he doth partake of the nature of men , so these men who do believe in him , are partakers of his divine nature , who is the heavenly man , and of god through him , according to 2 pet. 1. 4. compared with 2 cor. 5. 19. and john 17. 23. moreover , that the man christ jesus , hath a nature excelling all other men , as much as the heavens do excel the earth ; see also john 3. 31 , 32 , 33 , 34 , 35. and compare it with 1 cor. 15. 45 , 47. pamphlet . animad . 2. they believe from hence , that the word was made flesh , or man , before the creation of this world , contrary to gal. 4. 4. 1 pet. 1. 20. ans. these scriptures prove nothing contrary to my assertion , for they are only to be understood of his outward coming , when he took flesh in the virgins womb , and came in the likeness of sinful flesh ; now i do not say , that he took that outward flesh from the beginning , but only at that time : but he , namely , the heavenly adam himself , was from the beginning , and was the word made flesh , and gave unto the saints srom the beginning , his flesh to eat , and his blood to drink , otherwise they could not have had life in them , according to john 6. pamphlet , animadversion 3. the quakers have found out another kind of flesh , besides these four sorts , 1 cor. 15. 39. ans. here thou seemest rather to mock , than to argue in good earnest . but what i have affirmed of the heavenly flesh and blood of christ , which he had from the beginning , is no invention , nor fiction of ours , but grounded on the scriptures testimony , and also on our own blessed experience : for that flesh and blood of christ , which he had from the beginning , is the food and nourishment of our souls unto eternal life , as it was also the food and nourishment of the souls of all that believed in him , from the beginning of the world ; for all before , and after his outward coming in that body of flesh , did eat the same spiritual meat , and drink the same spiritual drink ; for they drank of the rock , &c. and that rock was christ , 1 cor. 10. but when the apostle is speaking of four kinds of flesh , he is only speaking of the flesh of terrestrial , or earthly bodies ; but not of the flesh of christ that came down from heaven ; which indeed , is none of these four sorts , but hath a more excellent nature : for all these four sorts are but natural and corruptible , but the flesh of christ is spiritual and incorruptible : and as touching the words of grotius , cited by thee , flesh is not understood by the hebrews , but of the mortal body ; it is easily answered , by taking the word literally , without any metaphor or figurative speech ; but if we take it figuratively , it hath other significations . for how oft is all mankind comprehending both soul and body , called flesh in scripture , and yet the soul is not the mortal body ? but how little hast thou considered , how if thou stand unto the words of grotius , thou hast given a stone to break thy own head ? for if nothing is to be called flesh , but the mortal body ; then the body of the resurrection , namely , both christ , his body , & also the resurrection body of the saints , is not properly flesh , because not a mortal body . pamphlet . animad . 4. the apostles frequently speak of things to come , as present ; as well might the author say , that cyrus had a soul and body , and did exist in flesh and blood , an hundred years before he was born ; for he is called by isaiah , gods anointed , before his birth , isaiah 45. 1. ans. if this be not gross socinianisme , and samosatenianisme , i leave unto all understanding and sound christians for to judg : for both the socinians now , and samosatenians of old , denyed that christ was before mary ; and so doth this author , contrary to the express . testimony of many scriptures cited and opened in my book called , the way cast up ; to which again , i refer the reader : and what a gross and unchristian , yea , blasphemous comparison is this of the author , betwixt cyrus and christ , as if christ were no more gods anointed before his outward birth in the flesh , than cyrus , was before his birth ; and so by this means , all the saints from the beginning of the world unto the outward birth of christ , containing near about four thousand years , had no christ , nor no saviour , no head , no mediator ; nor indeed , nothing of the heavenly and spiritual anointing or unction ; and so had nothing of the holy ghost , which is that anointing : for how could they have it without christ , who is gods anointed , originally and first of all , and from , and by , and through whom , it cometh down , and is conveyed unto the saints , even as the oyl that was poured on aarons head , ran down from the beard unto the skirts of his garment : now that david and all the saints , before christ came in the flesh , were in measure anointed with the holy unction , or anointing ; even the same wherewith the saints are now anointed : see psal. 23. and psal. 133. 1 , 2. and how did they receive this oyl or anointing , but from christ , who is gods anointed first of all , and by whom it descendeth unto them , of whom aaron the high priest , was the figure or type ; & therefore christ was gods anointed from the beginning , not only before cyrus , but before all other men , according unto prov , 8. 23. i was anointed from the beginning , ( so the hebrew word nissakti , doth signifie , as i have already shewed in my book ) or ever the earth was . moreover , when paul said , the fathers of old , drank of the rock , and that rock was christ , was this only a prophecy of christ ? who , but one so blind and grosly ignorant , as the author of this pamphlet , can so affirm ? nor , do thefe scriptures cited by thee , mat. 3. 16. luk. 4. 1. concerning christ his being anointed with the holy ghost , after his outward birth , prove , that he was not anointed before : for , in contradiction to thy self , thou grantest , he was anointed before he was born ; as indeed he was both then , and also from the beginning . the fifth animad . hath nothing in it of argument , against what i have affirmed ; only he perverteth some of my words , as the reader may fee , by comparing his words and mine together ; and this he often ufeth , not willing to suffer my words to stand as they are , but seeking to vail and darken them , with his perverse minglings and additions . pamphlet , animad . 6. they believe that the man christ , did suffer , was slain , and crucified , when our first parents sinned ; and doth suffer , is slain , and crucified , as often as man sins , and apostatise , contrary to heb. 9. 26. and 1 pet. 18. that testifie that the man christ jesus , was personally and really slain , crucified and offered for sin but once ; the other is but either in decree , promise , type , or metaphor . ans. these scriptures are only to be understood of christ , his sufferings in the body of flesh ; so that he did but once die and suffer for sin , in the outward body , and in his outward person , which doth not hinder , but that he suffered and was slain , inwardly and spiritually , in mens hearts by sin , both before and since he suffer'd in the body of flesh , which was crucified at jerusalem : for the writer to the hebrews , did tell of those that fell away , that they crucify to themselves the son of god afresh , heb. 6. 6. and if thou saist , this is but in the metaphor ; i answer , admitting it in a sense so to be , yet a real suffering is implyed under that metaphor ; as also , when the spirit is said to be quenched , somewhat real is understood under that metaphor ; and so in the present case , although the slaying and crucifying of christ , may be said to be a metaphor , or figurative speech , yet some real suffering analogous in some true respect unto what he did suffer in the outward , is thereby understood ; and that i did acknowledge a metaphor in that expression , is clear by my very words cited by thee , where i say , the measure of the life of the lamb , came to be slain , as it were in them , by transgrefsion ; here the words as it were signifie a metaphor , which yet hindereth not , that the suffering of this innocent life of christ , was real , according unto its own kind and nature . pamphlet . animad . 7. in answer to amos 3. 13. he saith , as well might they say , that god as god hath now , and had then , such eyes , ears , feet , hands , as we have ; for the scripture speaks of him frequently , after that manner . ans. i no where read in all the scripture , that god hath such eyes , ears , feet and hands , as we have ; fo that in this , thou dost grosly pervert the scripture it self : for , although the scripture speaketh at times , of gods eyes , ears , feet and hands , yet they are not said to be such , as ours ; and though these words are metaphorical , they have also somewhat that is real , understood by them by way of analogy ; his eyes , signifying his infinit knowledg ; and his hands , his power , &c. and although i do also acknowledg , that the words amos 3. 13. are metaphorical , yet a real suffering is implyed under them , which is the suffering of the spirit of christ , as he is the heavenly man , & lamb of god ; for , in that respect only , he doth or can suffer , properly ; nor is it any contradiction , or inconsistency , as thou seemest to make it , that the same life ; or spirit of christ , may be alive in it self , and yet slain or crucified , as to the sinner , no more than it is any contradiction or inconsistency , that the soul is , as it were , dead unto the dead body , in which it lived ; and yet remaineth alive in it self , even when it is in the body , as it was in the case of eutichus whom paul raised from the dead , acts 20. 10. in his animad . 8. he bringeth no new matter , but what my former answer doth give a sufficient reply unto ; for the words , rom. 6. 9. are to be understood of christ his being raised from the dead in that body wherein he suffered ; so that he died no more , as in the head , no , nor yet in many of the members ; in whom that precious life of christ , shall never any more , be slain or quenched : but it cannot be so said of all , seeing some may fall away , and crucify him afresh , unto themselves . pamphlet , animad . 9. in answer to my arguments from some places of scripture in the old testament , thou sayest , by the same way of arguing , christ did from the beginning , really take upon him angelical nature , as well as mans nature . ans. that nature which christ did take from the beginning , did and doth excel in its very being , the nature , both of all men , and also of all the most glorious angels ; and yet , according unto the same nature , he is somtimes called angel , and somtimes man ; angel there , not signifying the common nature of angels , but only his high office and dignity thereof ; for angel is , as to say , messenger , or one that is sent : and therefore it doth not follow from this , that christ took on him the common nature of angels , as he did the seed of abraham , when he was born the son of david according to the flesh. and thy other instance concerning the man riding upon a red horse , is no less impertinent ( zech. 1. 18 , ) for although some places of scripture , have only an allegorical sense , it followeth not , that none have a proper ; and the proper sense is to be kept , where nothing doth perswade unto the contrary ; as indeed nothing doth perswade to the contrary , in the present case ; but many things concurr together to establish the true and proper sense . pamphlet , animad . 10. here he bringeth forth no matter of argument , but onely some queries , which i might altogether wave ; yet for the sake of others , i shall say that which may suffice unto any sober enquirer : and to the first , i say , this life and spirit of the man-hood of christ , is one with the holy ghost , by an oneness of union , even as the man christ , is one with god ; but as the holy ghost doth signify the spirit of god , simply considered , the spirit of christ , as man , is distinct from the holy ghost , as really as the man-hood of christ , is distinct from the god-head , but not divided , or separated there-from . to the second i answer , that the spirit of christ , as he is the heavenly man , is not properly a creature , but only as it is taken improperly , & largely , for a divine production & emanation ; but properly , it is rather an emanation or generation , than a creation . to the third i say , a spiritual body , can well enough penetrate another that is , either , not spiritual ; or if spiritual , yet not in that degree , as the other . now , when i say , according unto the scripture , that christ had spiritual flesh and blood from the beginning , wherewith he fed the saints ; by that flesh and blood , i mean a spiritual body , in the highest degree : and how one body more spiritual , can penetrate another , in a less degree , we have a figure , or shaddowy resemblance , in the outward light , that doth easily penetrate , both christal and air . to the fourth , i say , it is very easiy to conceive , how christ is called the second adam , although , as man , he was before adam , who is called the first man : namely , in respect of the outward birth in the flesh , and also , in some respect , in the inward birth , of christ in us , when we are regenerated and made new creatures , in him : for commonly , the first birth , which is of the nature of the first adam , as in the fall , hath place in men , before christ the second birth be formed in them ; and yet christ himself and his spirit , life and soul , as he is the heavenly man , was and is before adam and all creatures , the first and the last ; of whom john said , there cometh a man after me , which is preferred unto me , for he was before me : and thus , according to solomons advice in the proverbs , i have answered the fool in his folly , lest he should seem wise in his own eyes . pamphlet . animad . 11. here he bringeth no argument , but only querieth , and seeketh to ensnare ; but i am aware of his serpentine cunning , and can easily escape it by the grace of god , which is given unto me : and whereas he laboureth to bring g. f. younger , and me , into a contradiction , his work is vain ; for according to g. f. i say , the true eternal god , is light , and that light is in us : but god doth shine in us , in christ the heavenly man , or second adam , who is in us ; for god was , and still is , in christ , reconciling the world unto himself . again , whereas thou sayst , by way of query , was the man that appeared frequently to the patriarches , without the spring of this soul and life of christ. i answer , nay ; for that man was christ , even the same that afterwards came in the flesh of the virgin mary : and whereas thou sayst , let them produce one scripture , and they shall carry it , where it is said , the man or man-hood became flesh , it saith , the word was made flesh ; i answer , these words , the word was made flesh , cannot be restricted , or limited to the outward birth of christ in the flesh ; for the word was made flesh from the beginning ; which flesh was the saints food in all ages ; and the word made flesh dwelt in them , according to joh. 1. 14. the word was made flesh , and dwelt in us ; for so the greek doth bear it , and so was it translated , by divers of them called the fathers . but that christ the heavenly man , took part of flesh and blood with the children , see heb. 2. 14. and that this he , who did so partake with men of flesh and blood , was not god ; separately , and abstractly considered ; but god in union with the heavenly man-hood , and soul of christ , is clear , from other scriptures , as 1 cor. 15. 47. joh. 3. 31. joh. 6. 38. now these words , joh. 6. 38. i came down from heaven , not to do mine own will ; most clearly signifie , that the soul of christ came down from heaven , to take flesh ; for god simply considered , could not say , i came down from heaven , not to do my own will , for god always doth his own will , which being most holy , is a law , both unto christ the heavenly man , and also unto all others : this scripture with many others , i did bring , in my book , the way cast up , for proof of what i have affirmed , whereof thou hast taken no notice , so as to give any reply . but lastly , whereas thou sayst , in this twelve animadversion , in the next quotation , mark , he saith , as man he was the son of god ; at which thou art offended : it seemeth therefore , that this is no part of thy creed , viz. that christ as man , was the son of god , even when born of the virgin mary ; but if thou denyest this , i ask thee , who was the father of christ , as he was man , but god ? for if he had another father , then he was not born of the virgin : which , if this be not rampant blasphemy , for any called a christian to affirm , i leave unto all true christians for to judge : or if thou denyest , that christ was the son of god before he was born in the flesh , thou art guilty of gross socinianisme , and contradictest the scriptures testimony in many places . pamplet , animad . 12. they believe that christ did not become man , when the virgin conceived by the over-shaddowing of the holy ghost , but was man before . answ. he was man before , but yet he was not man cloathed with flesh and blood , in the likeness of our flesh , before the virgin conceived by the over-shaddowing of the holy ghost ; and therefore we do saithfully believe , that the man christ was born of the virgin , and conceived by the over-shaddowing of the holy ghost , who was the son of god , both after he was so born , and also before , even from everlasting . pamplet , animad . 12. thus christ was never man , had never a humane nature ; for as they have said before , the soul most properly is the man , and christ never had a humane soul , according unto keith . answ. that christ was never man , i altogether deny , to follow by any true consequence ; from what i have affirmed , and as to his reason , that christ never had a humane soul , according unto keith , as touching the words , humane soul , i do not remember that i have used that term at all in my book , the way cast up ; for because it is not a scripture-term , and of a doubtfull and equivocous signification , i purposely did pass it by ; i say , it is of a doubtfull , or equivocous signification : because first , it may signifie such a soul ; as hath no substantial dignity , or perfection in it , above the souls of other men ; and in this sense , the soul or spirit of christ , as he is the heavenly man , is not a humane soul , but divine , and heavenly ; for it is more excellent , even in the nature of it , than the souls of other men : or secondly , it may signifie the true soul of man , having all the essential properties of mans soul , and it 's whole perfection ; and if in this sense , any will say , that christ hath a humane soul , and call the man-hood of christ , his humanity , there needeth no contention about it ; for in the latine tongue , we have not a word so proper , as humanitas , to signifie the man-hood ; and if we may say humanitas in latine , we may say in english humanity ; that is to say , man-hood : but then , by the humanity of christ , we understand , not only the whole essential perfection of the souls of ordinary men , but also some greater and more excellent perfection , as aforesaid ; and therefore , it may be called his heavenly and divine humanity , or man-hood , which took part of flesh like unto ours , in the womb of the virgin. and not only the soul of christ , but also his body of flesh , in the outward , as it had all the essential properties , and whole essential perfection , of our bodies ; so it had somewhat more , as being . conceived of a heavenly and divine seed , that came down from heaven ; and for this cause , the heavenly man christ jesus is truely divine , both in soul and body , being divinely qualified in both . and if this offend any , that christ should be called a divine man , i desire them to consider ; how oft men are called divines , only for some profession of divinity ; & surely christ jesus , as man , hath incomparably more reason to be called divine , than any of them ; and what if i should call all their divines , humanes ? is this too mean and low a terme , whereby to call them ? but why is it too mean and low unto them , and yet they give it unto christ , and call him humane ; his soul , a humane soul , and his body a humane body : is not this to exalt themselves above christ himself , and to take to themselves a title , which they will scarce allow unto him , and to give him a title ( as namely humane ) which they think too mean for themselves . pamplet , animad . 12. so that he is so far from being like to us in all things , that he is not like unto us in any thing ; for though he had a body like to ours , yet that body is not informed as ours . answ. he is sufficiently like unto us in all things ( sin excepted ) that both his soul and his body had all the essential properties , and whole essential perfection , that the soul or body of any other men hath ; but that he had , and still hath greater , and more excellent perfections , both of soul and body , than all other men , doth not hinder that he was made like unto us , in those which both he and we also have : for was not adam made in the similitude or likeness of god ? so that by reason of that similitude , man was like unto god and yet god is infinitely more excellent in nature and being , than man ; but yet according unto the reasoning of this author , either man hath no likeness unto god , is not like unto him in any thing , or then god hath no substantial or essential perfection above man ; both which are most absurd and contrary unto scripture . but again , is not man like unto the beasts in some things , as also unto the herbs , plants and trees of the field ? so that as the herbs , plants and trees , have a vegitable soul or life , and as beasts have a sensitive soul or life ; hath not man both the vegitable and sensitive soul , and is he not like unto them in those respects ? and yet hath he not a substantial dignity and excellency of nature above them ; but yet again , according unto this mans reasoning , either man is not like unto the beasts and trees , in any thing , or else he hath no essential dignity or perfection ; not so much as in his very soul , above them ; and therefore it shall follow , at last , that as god is no more excellent in his nature than man ; and as man is no more excellent in his nature , than any beast , yea or tree , that god is no more excellent than any beast or tree of the field , which is most gross and blasphemous , and yet the natural and necessary consequence of this mans doctrine . when i think upon these and such like gross absurdities , that follow from this mans doctrine , together with his other absurd sayings , and malicious perversions , i wonder not , that he hath been either ashamed or afraid to put his name to his pamplet . pamplet , animad . 12. a son is not a son , if he have not the same nature with the father and mother . answ. i grant , for christ hath the same nature both of father and mother : seeing as i have declared in my book , he is true and perfect god , and true and perfect man : but that he hath the same nature with mary , and all mankind , as to all the essentials of soul and body , hindereth not , that he hath also , a more excellent nature ; otherwise , thou might as well say , that christ could not be the son of man , and also the son of god , which is contrary to scripture . pamplet , animad . 12. jesus increased in wisdome , his soul was then subject to some kind of ignorance , though not sinfull : it did not know all present or past things . answ. ey jesus increasing in wisdome , may be very well understood , the manifestation of the spirit of wisdome , that did more and more shew forth it self in him ; and that to increase , is not always taken strictly , is clear from the words of john ; he , namely christ , shall increase , but i shall decrease now , john was not to decrease , as to any perfection , grace , or vertue , wherewithall god had endued him . but again , i do readily grant , that christ , as in respect of the nephesh of his soul , might grow in wisdome , as other men , as also he did grow in stature : and lastly , even the nismah , although omnipercipient of things present , and omniscient of things , both past and present , may and did grow in knowledge ; for the soul of christ , hath this omnisciency of things past and present , by the perception of the objects , or things , as they dayly appear : and therefore his soul may grow in experimental wisdome and knowledge , as properly as the soul of any other man ; although both his wisdome and growth therein is incomparably beyond that of all other men or angels : but whereas thou sayst , christs soul was subject to some kind of ignorance , this is too grosly and rudly , yea irreverently spoken : he was nescient of some things that was to come ; as namely , of the day and hour of the last judgement , as he declared himself ; but to say he was ignorant of any thing , is gross and improper ; for ignorance signifieth always some defect of that knowledge which one should have , as blindness , deafness , &c. signifie a defect of the natural senses of seeing , hearing , &c. pamplet , animad . 12. christ ( according to keigh ) when he appeared in flesh , was more like to the angels that appeared in humane shape , in the time of the old testament , than like to men . answ. this i altogether deny , for angels have not real bodies of flesh and blood , such as men have ; angels are not born of women as men are , angels are not crucified and buried , as men are , and as christ was : and although christ was called an angel , yet he had and still hath , a nature more excellent than all the angels , and when he came in the likeness of our flesh , he took not hold on angels , but he took hold on the seed of abraham . pamplet , animad . 12. what spirit was that which christ committed to his father , when he gave up the ghost on the cross ? answ. why not the same excellent spirit or soul , that is above the nature of all souls of men , and that is omnipresent ; for still the father is greater than he , and he hath his dependence on the father , in whose hand or power , he is . pamplet , animad . 12. and if they are for the pre-existence of the soul of christ's man-hood , why not for the pre-existence of the souls of all other men ? answ. i have no time , nor mind to answer all thy queries ; many of which are altogether unnecessary , others , vain and frivolous ; but if thou thinkest that the pre-existence of the soul of christ , doth necessarily infer the pre-existence of the souls of all other men , thou shouldest have proved it by a clear deduction , so to be ; which because thou hast not done , i am not concerned to answer thy query in this particular : and i advise thee , with augustine , to be more earnest to know , what shall be the state of thy soul after thou goest out of this world , than what it was before thou camest into it . and if thou repent not from thy heart , for thy so long opposing the truth , and maliciously perverting the words of truth , the state of thy soul will be miserable after thy departure . pamplet , animad . 13. i ask , why is not this man christ , in all the fallen angels , as well as fallen men ? answ. he is in all the creatures , for hefilleth all things , giving being unto every creature , and upholding the same therein ; and consequently he is in the fallen angels ; as also to judge and condemn them for their sin ; but yet christ jesus hath a nearer relation unto fallen men , than unto the fallen angels , by reason of the seed of abraham , which he assumed : and therefore the apostle paul preached christ in fallen men , not only after that general manner of presence , but in way of grace and mercy , in order to restore and renew fallen man by repentance according to his commission , which he received from christ ; which was to turn fallen men from darkness to light : but we read not , that paul had any such commission to preach unto the fallen angels : and as for the fallen angels , they are reserved in chains of darkness unto the judgement of " the great day , and expect not any other thing from christ but torment , as they said unto him , when he came in the flesh , and did cast them out of men , what have we to do with thee , jesus of nazareth ? art thou come to torment us before the time ? so , here , the devils believe and tremble , for they fear the judgement of christ , to whom all power is given ; but how could they fear it , if he were not present ; and how could he cast them out of those they possessed , if his power ( which is one with himself ) did not reach unto them ? pamplet , animad . 13. as for the greek proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it must necessarily be translated among in some places , else see what sense you will make . answ. that it must be necessarily translated among , in some places , i do not deny ; but in many more places , it must necessarily by translated , not among , but in ; and in every place , it ought to be translated in , where the sense doth permit it , without any contradiction to truth , or other inconveniency ; because it doth most properly and usually signify , in , and not among ; but improperly , and less usually , whereof many hundreds of examples may be given . now there is no contradiction unto truth , nor any inconveniency , to understand by the greek particle ' ev , it 's proper and common signification , which is [ in ] in all these places mentioned in my book : and indeed , these very places constrain us to translate the particle in , and not barely among : for how was christ crucified among the galatians , but in them ? gal. 3. 1. and how was the riches of the glory of the mistery , which is , christ , among the gentiles , but in them ? and how could paul preach the unsearchable riches of christ among the gentiles , if nothing of these riches of christ was in them , but all without them ? and how could so many have been said to have pierced christ , if he was not in them ? for as touching the outward piercing of the outward body of christ , we only read that some few did that ; and therefore , their piercing of christ , must be meant of his tender life and spirit , which both jews and gentiles have pierced in their own hearts , by their sins , according to rev. 1. 7. pamphlet , animad . 14. they believe this man-hood of christ perceives and knows all things , past and present , of it self and by it self ; considered , without any relation to , or union with the deity , and that it needs not god , as to the knowledge of any present or past things , but only as to the thing to come . answ. this is a most gross and unreasonable perversion and wresting of my words ; which any man that , hath the least sobriety or candor , must needs acknowledge , by reading my words , even as cited by him : but if he say , that his gloss doth follow by way of consequence , from my words ; i altogether deny it , and in plain contradiction to what he hath most perversely and falsely alleadged to be my assertion : i say , the man-hood or soul of christ , neither knoweth , nor can know , any thing , past , or present , without the need and necessary help of god ; as neither indeed , can we , or any creature : and secondly , i affirm , that christ hath this omnipercipiency , or universal knowledge of things past and present , by virtue of his divine union with god ; even as the body hath its perception of some things , by vertue of its union with the soul , to which it is united . and because the soul of christ , hath the most excellent , most perfect and most high , and immediate union with god ; so as that christ himself is god : therefore he hath this universal perception or knowledge of things past and present : and therefore also , he hath the most abundant knowledge of things to come , by divine revelation from the father , above what the most perfect angels or men can have ; so that what they know by divine revelation , they know it by jesus christ , who hath it from the father , according unto rev. 1. 1. the revelation of jesus christ , which god gave unto him , to shew unto his servants . nor can it follow by any just consequence imaginable , that because i say , that christ hath an universal sense or perception of things as they are , that therefore he doth know them without all need of god , or without all relation unto him , or union with him ; i say , this doth not follow , no more then it followeth , that whereas the author of this pamphlet hath many natural perceptions of natural objects , seeth , heareth , smelleth , tasteth & feeleth ; many objects immediately , and knoweth them without immediate revelation ; that therefore he hath no need of god , or of his help , whereby to make them known : whereas indeed , according to his manner of reasoning , either he himself , heareth , seeth , smelleth , tasteth , feeleth all natural things by immediate revelation ; and all his natural knowledge of things immediately revealed unto him by god ; or then he knoweth them all without any need of god , and without all relation unto god , so much as unto a creator : both which , how absurd they are , and yet how the natural consequence of his own reasoning , i leave unto every understanding man sor to judge . but i cannot but wonder at his blindness and inconsiderateness that doth not understand , how to make a difference betwixt that knowledge , which is by a real sense or perception of the objects in themselves , and that which is by a divine revelation , when the objects themselves are not immediately discerned ; for that which i know by a real perception of the things , i need not a revelation to make them known : as for example , when i hear a man speak , i need not a divine revelation to tell me who speaketh unto me , or what is spoken ; and yet i need the help of god , in many respects , both to convey the voice unto me , and also to help me to hear ; for it is god who maketh the ear to hear , and the eye to see : and thus , according to the aforesaid example , if christ jesus , even he the man-christ jesus , who was crucified for us , hear our prayers , when we pray unto him , and unto god through him , doth he not know our prayers without a divine revelation ? and if he know them only by a divine revelation , he cannot be faid properly to hear them , as i have sufficiently proved in my book , and to which this trifler , and perverter , hath made no reply : and if he denyeth , that the man christ jesus heareth our prayers , let him declare so much ; and then we shall see , how this shall relish unto the ears of true christians ; and who are most denyers or owners of the true christ , & of his divine perfections . pamplet , animad . 14. whether this is not to constitute a new god in time : is it not jehova's prerogative , what is spoken , psal. 139. of possessing the reins , and being omniscient . answ. to say that christ jesus the heavenly man , and lord from heaven , is omniscient , and hath an omni-perception , and universal knowledge of things ; is not to constitute a new god in time , for christ jesus is god , even the same god , with the father , by vertue of his most excellent , and most immediate union with him , which no men nor angels have , or are capable to have , and christ jesus is before all things , and consequently before all times also , the first and the last : nor doth it follow , because the man-hood of christ hath an universal knowledge and perception of things , that therefore his man-hood is either equal unto the god-head , or the same ; for seeing the man-hood hath his being as well as his knowledge , from the god-head , and is altogether dependent from him , the father is greater then he , as he hath declared himself : and here what thou talkest of the communication of properties , i may afterwards consider , in its proper place , where thou fliest unto it , as thy last refuge , after thou hast finished thy animadversions . pamphlet animad . 14. as to the second it is spoke , now i am no more in the world , and me you have not always : i go away . answ. it is very clear , that he spoke these words , only in respect of his outward and bodily presence of his external person , or outward man ; but not in respect of his inward and spiritual presence , even as he is the son of man , or second adam , for after the ascenfion of christ , john saw one like unto the son of man , walking in the midst of the seven golden candlesticks , who could this be but the son of man himself ? and how is christ the second adam , the quickning spirit , if he be not present to quicken those whom he doth quicken ? for how can that which is absent from us , altogether quicken us , or give us life ? pamphlet animad . 15. as to thy query here , i answer , that christ was an offering unto god for sin ( when he was crucified upon the cross ) both in soul and body ; and neither his soul nor body , want any thing that is essential unto the true and real nature of man ; and all that which he had as man , he offered up unto god through the eternal spirit . pamphlet animad . 15. they believe this second latter body is ascended , glorified in heaven , yet remains the same in substance , contrary to their former faith , citing john crook , in his book called counterfeit convert , when the question is put j. c. viz. whether dost thou believe , that the same body of man , after the departure of the soul from it , doth rise to life again : he answereth , this query is contrary to scripture , which saith , a natural body , &c. answ. this is another manifest perversion , for it is plain by j. c. his words here cited by thee , that j. c. doth not speak of the body of christ , but of the body of an ordinary man , which goeth to dust and corruption , whereas the body of christ did not corrupt ; for it being conceived by the holy ghost , and having a heavenly original , it was more excellent then the body of any other man ; and therefore seeing it did not corrupt , it was raised again , according to the words of christ , concerning it , destroy this temple , and after three days i will raise it up : and the same , after fourty days ascended into heaven . pamphlet animad . 15. yet according unto keith the philosopher , though it be the same in substance , it is no more a body of flesh and blood. answ. how or in what respect , he calleth me the philosopher , as whether by way of derision or not , i am not careful to determine , or inquisitive to understand , for i affect no such title , unlesse it be understood according to the etimology of the word , to signifie a lover of wisdome ; namely the true wisdome , and not that falsely so called ; and in this sense , every true christian is a philosopher ; which is to say , a lover of wisdome ; but that philosophy and vain deceit , which the apostle bids the colossians beware of ; that is , after the tradition of men , after the rudiments of this world , and not after christ , wherein i have been formerly educated and exercised , before i knew the truth as it is in jesus , i have renounced , and do here , openly declare my renounciation thereof , and count it all but loss and dung for the excellency of the knowledge of christ jesus , in whom are hid , all the treasures of wisdome and knowledge ; and what i have declared , or given forth in any publick testimony concerning the truth , i have not received from the worlds philosophy , or wisdom , but from the openings of the spirit of truth , as they livingly fprung up in my heart and inward parts ; and unto the same , and to nothing else , i can and do recommend my testimony , to be judged in all , who have the same living spring of truth ; as it is in the life and light of jesus , opened in them ; and unto the greater measure of the spirit of truth , in any others , i freely can and do submit , any publick testimony which i have given forth , for the spirit of the prophets is subject to the prophets ; & what the spirit of truth opens in one , can never be condemned by the same spirit in another . pamphlet animad . 15. the first heavenly body of the man-hood of christ which keith saith , he had from the beginning , he allows to have flesh and blood , and calls it so , and it hath so now , in heaven , surely according unto him , yet , the body born of the virgin , is changed so etheriall , that you must call it no more flesh and blood. answ. i have said nothing concerning the flesh and blood of christ , either before , or after his outward coming in the flesh , but according unto plain scripture ; nor have i medled to give any other names unto the body of christ , but what the scripture giveth : for christ said , the bread from heaven is his flesh , and of this bread , or flesh , all true believers did feed , and thereby had life in them , even from the beginning of the world : and seeing christ himself gave these names of flesh and blood , to that inward , heavenly , spiritual , and invisible substance , which refreshes the soul and inward man of every one that believeth , who dare call these names into question , or find fault with them ? although , i do freely acknowledge , they are metaphorical and figurative ; as when christ called himself the vine , and those that believed in him , the branches ; and i ask , was not christ the vine , even from the beginning , into which all true believers were grafted ? and did they not eat the grapes of this heavenly vine-tree , and drink the liquor or juice , or wine thereof ? and what was that but his flesh & blood , even as the grapes of the vine may be called it's flesh ; and its wine or liquor , its blood ; and as it is so called in scripture , the blood of the grape ? but when i say , the body of christ which was born of the virgin , and was crucified and rose , and ascended , did not remain a body of flesh and blood , i am warranted by the apostle , who said , flesh and blood cannot inherit the kingdom of god : and the body at the last resurrection is raised spiritual , conform unto the glorious body of christ ; and therefore it is not flesh and blood , in the vulgar , or common sense ; but if any call it so metaphorically , and spiritually , i shall not contend . pamphlet animad . 15. if the body of christ be turned into air , and yet remain the same , in substance , we ask , what it is that identifies and makes it the same in substance , that it was , when flesh and blood. ans. here is another gross abuse and perversion of my words , that he affirmeth : i say the body of christ is turned into air. this is a gross lye and perversion ; i call it not air , but a body etherial and heavenly ; and it is a more excellent body than the purest air , beyond all comparison ; and as to his question , what is that , which identifies and makes it the same in substance ; this is very easily answered ; the substance of the body it self remaining the same , under these different modes , or manners of being ; as when the soul of a man , is the same for substance , when converted from earthly , carnal , and natural , to heavenly and spiritual . pamphlet , animad . 16. as to the comparison that the author uses , as nothing of the body of the sun is here on earth , but in heaven ; only its light and heat , which are qualities in the air : so now that light within , that these quakers have made so much stirr about , is nothing else but an accident and quality from the man-hood of christ , in heaven , adhering in our souls , as light and heat , adheres in the air. ans. here he passeth by the other examples given by me here , and elsewhere , and only noticeth that of the light , which having its center in the sun , emanates in most abundant streams into all the world , which emanating light that flows from the body of the sun , he denieth to be any part of the suns body , affirming it onely to be an accident or quality : but what reason or prooff giveth he , for his assertion ? surely none at all : but if he thinketh to defend himself by the authority of some called philosophers ; who say the same with him : i can tell him of other philosophers , so called , more famous ; & who speak indeed , more according to the truth , that deny it ; and affirm , that the light of the sun , that emanates unto us , is a real substance , and hath of the real body of the sun in it , which is the real substance of fire , as it can be proved , by the said light , when it is contracted or gathered together , by the help of a burning glass , that it burneth , or kindleth , any ordinary combustible matter , as any other fire doth : but seeing such a debate , is more proper for naturalists , and belongeth to that called natural phylosophy ; i shall not insist thereon : only , i inform the reader , who is not acquainted , perhaps , with such things , that the opinion which holdeth light and heat , to have no body , is almost generally , now rejected , in the schools , as false ; and as a meer old fiction of some old popish school men , grounded upon some mistaken notions of aristotle , and upheld by the jesuits to uphold their absur'd doctrine of transubstantiation , when they teach , that the colour , and tast , and smell of the bread & wine , being but meer accidents , do remain without all substance of the bread and wine , after the consecration ; and as absur'd and ridiculous , is their doctrine who say , that light hath no body , that is proper unto it , but is a meer accident , or quality in the air : for as well may the jesuits say ; that the colour , smell and tast of the bread and wine , having no body , or substance of the bread and wine , are only accidents adhering in the air. but why dost thou not answer to my other examples , brought from scripture ; as namely , how the natural life and soul , do principally reside in the head and heart , and yet emanate into all the members of the body ; and how the sap and moisture , residing principally in the root of the tree , goeth forth into all the branches ; even so the life and light of christ , as he is the heavenly adam , residing principally in himself ; doth emanate and stream forth , into all his members , and in some respect , into all things ? is the sap and moisture , a meer accident , having no substance ? and is not the soul of man , substantially , in all the bodily members ? although residing , more principally in the heart & head . pamphlet , animad . 17. they believe this heavenly man-hood to be a creature , contrary to john crooks counterfeit convert , p. 63. that true light which is called the life of christ , john 1. 4 , 9. and lighteth every man that cometh into the world , is not a creature ; keith saith , it is a creature . ans. to this i have answered sufficiently above , upon animad . 8. that the spirit or life of christ , as he is the heavenly man , is not so properly or strictly a creature . but men have not only the spirit of christ in them , as he is man ; but also as he is god , and the light , life , and spirit of christ , as he is god : or the word simply considered in it self , in no sense , can be said to be created : but the word made flesh , may in that sense be said to be created , as it is said to be made ; for made , created , and formed , are commonly of one signification : and that the word was made flesh from the beginning , i have proved in my book , because the saints in all ages , did feed upon the word made flesh , and the word made flesh dwelt in them . now in what sense i understand , that the heavenly man-hood and soul of christ is created : i explain in my book , in these words , p. 135. therefore to the end that the word may be ingrafted into us , and we again ingrafted into it , the word must be incarnate , or made flesh , as we are ; for all men are a sort of flesh , and so called in scripture , in comparison of god , that is purely spirit ; and though the souls of men are spirits , yet comparatively , as unto god , they are , as it were , flesh ; and thus the word is become flesh ; that is to say , hath advanced a step or degree , neerer unto us , than it was in god before any thing was made ; and the word was first of all made flesh , to be the root and soundation of all other created beings , and for which they are created ; for it is a more noble creation , than all things else : here by my words quoted at large in my book , it may be seen , how and in what sense , i understand the heavenly man-hood of christ to be created , namely , as the word is made flesh : also christ himself designed by wisdome , pro. 8. 24. doth expresly say of himself ; when there were no depths , i was formed ; and again , v. 25. before the hills , i was formed : for so doth the hebrew word cholalti , most properly signify , and is used elsewhere in scripture to signify the creation of other things ; so that , made , formed , created , do commonly signify one and the same . nevertheless , i do acknowledge , that christ the heavenly man , is not so properly or strictly to be called a creature ; or created , made , or formed ; but rather generated : and he is the son of god , rather than a creature of god ; even as a man's son , is not called his creature , but his son ; and yet he doth truly and properly partake with the creatures ; otherwise he could not be a perfect midle , or mediator , betwixt god and men , who are creatures . but seeing this production or bringing forth of christ from god the father , is so great a mystery , it is by no means to be curiously disputed about , but simply to be acknowledged , believed and admired ; and not to be expressed in words which mans wisdome teacheth , but what the holy ghost teacheth ; such as the scripture words are , which say , the word was made flesh ; and christ , the heavenly man , is the only begotten of the father , full of grace and truth , and the first-born of every creature : and concerning his wonderful generation , it is said , who can declare it ? and he is called , the new man , who is created after god , &c. and so to these scripture names , i keep close ; where i am safe , and where the malicious accusations of the adversaries of truth cannot reach unto me . and by what is said , the reader may easily understand , that there is no real contradiction , betwixt john crook and me ; for whither j. c. mean by the true light , which is the life of christ , the light of the word simply considered , or the word made flesh , i am at no contradiction with him ; for according to the first , that light , can in no sense be called a created light : and according to the second , namely , as the word made flesh , or as the spirit of christ as man , it is not properly created , nor in that strict and narrow sense , is it to be so called , as the other creatures are . pamphlet , animad . 17. that scripture , in heb. 9. 11. not of this building ; is grosly corrupted by the author , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is rightly translated building or structure : it is not always taken , for the act of god , in framing something out of nothing ; nor the effect of gods so acting ; but it is taken in another sense , in some places , as 1 pet. 2. 13. ans. that scripture , heb. 9. 11. is not at all corrupted , but truely translated , and the sense of it truely given ; nor doth thy weak and frivolous reasoning prove the contrary : for as the greek word doth not always signify a strict creation ; so no more doth the word creation , in english ; and that the word is sometimes applyed to an humane work , or constitution ; proveth not that it is so to be understood here : for the writer to the hebrews is not comparing heaven with the tabernacle made by mens hands , ( as thou alleadgest ) in that verse : neither doth he call heaven , that greater and more perfect tabernacle ; for he saith not so ; but thus : christ being come , an high priest of good things to come ; by a greater and more perfect tabernacle , &c. entered in once , into the holy place : the greater and more perfect tabernacle : therefore , is christ himself , who hath gone into heaven : and this tabernacle , is more excellent , than that outward figurative tabernacle was ; because that tabernacle , could not remove it self from one place unto another ; but as it was carried by the hands of men : neither could it go into heaven , because it was of a meer earthly creation ; but christ jesus by a greater , and more perfect tabernacle , namely , by himself , did go into heaven ; for he came down from heaven , and is heavenly ; and not of such a mean , and earthly creation , as that outward tabernacle was : and therefore , he doth compare christ with the figurative tabernacle ; not so much as to its structure or building with mens hands ; for that were but a mean and low comparison , seeing the beasts skins that covered the tabernacle , and the blood that sprinkled it ; as also , the substance of the wood , and other materials , were not made with mens hands , but only the artificial structure , or form of the tabernable , was the work of mens hands . but christ jesus , this greater and more perfect tabernacle , doth excel the typical and figurative tabernacle , in regard of the very substance of which it is made ; as being of an heavenly nature , and not of this creation , with the outward tabernacle , as to the very substance ; although for our sakes , he did partake with us of the earthly creation , yet he himself is wholly and altogether heavenly ; if this be not the true and real sense of those words , heb. 9. 11. i leave unto the spiritual for to judge . pamphlet animad . 17. let the quakers remember , that this creation , of which he saith , this man-hood is not , but of another ; was not by hands . answ. that it was not the work of mens hands , i confess ; but this giveth thee no advantage ; nor doth it in the least , weaken my argument ; for this earthly and corruptible creation , although it is not the work of mens hands , yet by a metaphorical and figurative speech , it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made with hands ; to signifie the weakness and corruptibility of it ; and for a clear proof of this , see , 2 cor. 5. 1 , 2. where the apostle compareth the earthly house of this tabernacle of our mortal flesh , with our house from heaven : and calleth this last by way of antithesis , an house not made with hands ; as if the mortal body , which is our earthly house , were made with hands , although not with the hands of men ; which is a figurative expression , as holding forth the meanness and weakness of all that which is earthly and mortal , which the learned among the hebrews , on that account , call in hebrew , asiah , as to say , in english , manufaction , or a making with hands : but besides this visible and corruptible world , of heaven and earth , which they call asiah , or faction ; they understand that there is another more excellent world , or creation , invisible unto our outward eyes ; and this they call jezirah , as to say in english , formation ; and besides this , yet a more excellent , which they call briah , in english , creation ; namely that which is strictly and properly so called , ( the other two , although commonly named , creations , yet not so properly or strictly ) for which distinction of three worlds , they alledge isaiah , 43. 7. where all these three hebrew words are used ; and besides all these , yet one most excellent of all , and which doth in the nature thereof , approach nearest unto god himself , and this highest and most noble production , above all things created , visible , or invisible , they call aziluth , which is to say , in english , emanation . nor are these distinctions of worlds and creations , idle fictions of latter jews , but real things ; the truth whereof is warranted , by clear and express testimonies of scripture , both of the old and new testament : for doth not the scripture speak of heavens in the plural number , and of heavens of heavens ? also , doth it not say , that god made all things both visible and invisible by jesus christ , and certainly these invisible things are a more excellent creation , as god created them , than the visible ; also it is said , that god by his son made the worlds , or ages ; which cannot meerly relate unto the times , but also , and more especially unto the things themselves , made in those times . pamphlet , animad . 17. some of them think fit to call this man-hood an emanation , rather than a creation ; you see they are at a losse , what name to give this child of their own begetting , and breeding , in the imagination . answ. this is another gross abuse , and perversion of my words ; as if by these , some who think fit , rather to call the heavenly man , an emanation , than a creation ; i did understand some of my friends , called in scorn , quakers , and as if we were at variance among our selves , how to name it ; which is a grosse untruth and false hood : for by that same , i did understand some hebrew doctors , or teachers , who call this heavenly man aziluth , which is to say , in english , emanation ; as also they do call him , the heavenly adam , the great high-priest , the bridegroom and husband of the church : and they say plainly , if this man were not , the world could not confist : and who is this but christ jesus , although they do not express these names . and certainly , it might be a great help whereby to convince the jews , and to gain them to believe in christ jesus , as he was born and suffered in the flesh , and rose and ascended into heaven , to make use of those testimonies , which are in their own books , unto christ , although under other names ; some whereof are very proper , and according unto scripture , in our reasoning with them , in order to their conversion ; which way , if used in the wisdom of god , and direction of his holy spirit , i doubt not , but the lord would bless ; for even paul , when he preached unto the gentiles , at times , made use of some testimonies out of their writers , whereby to bring them to acknowledge the truth . but whereas thou art not affraid , nor ashamed , to call this heavenly man , christ jesus , a child of our own begetting , and breeding in the imagination ; thou openly shewest thy gross ignorance of the scriptures , and thy great unbelief , and want of true faith in christ ; and that thou art a greater infidel , in some respect , than many of the jews are : some whereof , in words , do acknowledge him , as he is the heavenly adam , as spiritually present with his church in all ages ; although they do not believe his outward coming , and birth in the flesh , which is a great sin unto them : but thine , and their sin is greater , who , although in words ye confess unto his outward birth in the flesh ; yet deny his real spititual presence in the church , either before , or since his outward coming , and birth in the flesh. and surely , thy blasphemy is no less , to call the true christ of god , as he was and is in all ages , even from the beginning , a child of our own begetting , than the blasphemy of those jews was ; who , when he came in the flesh , called him the carpenter's son. pamphlet . can flesh and blood , and an human soul , be said to ray and beam from god , who is a free and simple spirit ? answ. christ's soul is heavenly , divine , and spiritual ; and so is that flesh and blood of his , whereof i speak , which he had from the beginning : and it may properly and safely enough be called , an emanation from god the father , according unto christ's own words , who said , he did proceed , and come forth from the father ; and whose goings forth have been from of old , or from the age. but then , emanation ( in this sense ) doth not signifie , that the thing which doth so emanate , is belonging to the very essence of that from which it doth so emanate : for these who call it an emanation , do acknowledg , that it is a distinct being , or production of a thing distinct from the godhead ; although next unto it , and most nearly united with the same ; as so indeed , the heavenly manhood of christ is . pamphlet . therefore , you shall hear , he hath denyed it again , in the next quotation . answ. this is another gross abuse , and perversion ! for , i have not denyed , that christ his heavenly manhood , may be said to emanate from the godhead ; as one being , or essence , may be said to emanate from another being or essence , distinct therefrom : only , i say , that the godhead it self hath no such distinct parts , within its own essence or being , as center , or rayes ; but rather , is all center , according to that noted saying of h. trismegistus : whereas the soul of christ hath its center and rayes distinct , by way of emanation ; and yet , that which emanates , is of the real being and essence of the soul , as truly as the center . pamphlet . animad . 18. this then , may as fitly be spoke of them , as of the man christ jesus ; that in g. k. and j. c. dwells all the fulness of the godhead bodily , col. 2. 9. how doth the christian savour this ? is it not rampant blasphemy ? see piscator , and he translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in col. 2. 9. essentialiter , essentially : and calvin likewise upon the scripture , saith , that god hath in christ , essentially appeared unto us . answ. i altogether deny the consequence ; that , because the essence of god is in us , that therefore , the fulness of the godhead can be said to dwell in us bodily : for that is only proper unto christ , who is the mediator betwixt god and us ; in whom that fulness dwelleth immediately , and to which it is immediately united . and forasmuch , as we cannot contain the fulness of christ , but only a measure of him ; therefore , the fulness of the godhead cannot be said to dwell in us : and yet we must partake of that fulness which dwelleth in christ , because we partake of christ , in whom the fulness is . and this is no blasphemy , but words of truth and soberness , and cannot but savour well and comfortably unto every true christian ; namely , that god dwelleth in us in christ , according to christ his own words , unto the father , joh. 17. 23. thou in me , and i in them ; and according unto john , he that confesseth the son , hath the father also , 1 joh. 2. 23. and as for piscator , his translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially , it doth nothing hinder , but rather helpeth to consirm the truth of what i affirm : for , if the fulness of the godhead dwell in christ essentially , or in its true essence ; then it is clear , that if any measure of christ dwell in us , that a measure of that fulness of god himself , dwelleth in us : for no measure , or part of christ , is empty of god. which fulness of the godhead , as also , the measures of it , are not to be understood simply , as in god himself ; who properly hath no parts , nor measures , but in respect of his appearance and manifestation towards us ; which appearance or manifestation of god , hath its fulness in christ , and its measures in us , according to the measure of the gift of christ , received by us . for concerning christ , it is said ; that god gave not the spirit by measure unto him : but to every one of us , the grace or gift ( namely , of the holy spirit ) is given , according to the measure of the gift of christ. and thus we see , that the scripture holdeth forth measures of the spirit given unto us , through what we receive of the measure of christ : but christ hath that spirit in fulness , or without measure : and the spirit of god , both in christ , and in us , s of the same essence with god. again , as to the words of calvin , cited by thee ; they do also confirm the same truth , and over-turn thy gross assertion : for , if god hath appeared unto us essentially , in christ , and that we are partakers of christ himself , by a real participation of him as calvin doth else-where acknowledge ; then , together with christ , we are also partakers of god : for god revealeth himself in christ essentially , and christ revealeth himself in us . pamphlet . whosoever then hath god essentially in him , hath the whole deity in him ; for the essence is the whole deity . answ. the essence of the deity ( as i have said ) hath not measures properly in it self ; but yet the scripture alloweth us to speak of the measures of the spirit of god , which is one essence , or being with god : which measures in us , and fulness in christ , are to be understood , in respect of manifestation . and according to this distinction of fulness and measures , that is warranted by the scriptures , i deny thy assertion ; that who ever hath any measure of the essence of god , hath the whole or fulness ; and the plain tendency of all thy work against us , is not only to rob the saints of christ , the heavenly man , but also of the holy ghost , and consequentially of god ; and then finally , of all goodness , vertue and grace : and indeed , this is the real and naked tendency of the doctrine of all those , who contend so earnestly against the real and proper in-being , or in-dwelling of christ , in the saints , as he is the heavenly man , and second adam ; to bring us at last , if they could , to deny that we have either god in us , or the holy ghost ; for if the essence of god , dwell only in christ , and that christ dwell not in us , then indeed it should follow , that we have nothing of god , and so nothing of the holy spirit , which is one essence with him : and the end of this is plain down-right atheisme ; for if god himself be not present in men , nor the holy ghost , ( which is one essence with him ) nor christ , how can any thing that is truly good be in us , who can work it ; or being wrought , who can preserve it if god and christ be absent ? surely nothing appeareth unto me , more rampant blasphemy , nor more gross atheism , than to deny , that god is really present in all men , and in all things : for , how is god omni-present , if he be not really present , in and with all his creatures ? and if god be present in all his creatures , then christ is also present , because the fulness of the godhead dwelleth in christ. but seeing thou wilt not allow christ , to have any further reach or extent , than the humane soul and body of any ordinary man ; and that the fulness of the godhead is contained within that bounds of the ordinary stature of a mans body , and that essentially ? is not this to limit the infinite god into a narrower place , or room , than the souls of many brute beasts , which have larger bodies , manifold times , than the greatest body of any earthly man , and to confine him within the humane figure and shape of a man ? yea , nothing is more plain , which is gross anthropomorphitisme , and the blasphemous doctrine of lodowick muggleton . but further , i enquire , seeing thou affirmest , that the essence of god is only in christ , and that whole christ is contained within the ordinary dimensions of mans body ; and that christ had neither soul nor body before mary ; where was the essence of god , from the beginning of the world until that time ? for either it was somewhere , or no where ; to say it was no where , no not in the highest heavens , is absurd ; seeing god is said to dwell in the heavens ; and they are called gods throne ; and christ taught his disciples to pray , our father which art in heaven , &c. but again , on the other hand , if thou shalt grant , that the essence of god was in heaven , then that heaven is as personally united unto god , ( by thy doctrine ) as ever christ jesus ; and may as truly , and in the same sense be called god , the son of god , god-man ; the creator of the world , and is the object of divine worship . this , i say , is the necessary and infallible consequence of thy doctrine , because thou sayest expresly , who ever hath the essence of god in him , is as personally united unto god , as jesus christ ; and may as truly , and in the same sense be called god , &c. pamphlet , animad . 18. yet observe , the author will not have the center of the heavenly man hood of christ dwell in us , but allows here , the essence of the deity to dwell in us : is not this a preferring the manhood above the deity ? ans. by no means : but it is an infallible indication , that the deity is infinitely a more excellent being than the man-hood of christ simply considered ; for it is a greater perfection to be all center ; and that the center be every where , then only in some place . as for example , if the light of the outward sun were all center , and that the center of the suns light were every where in the whole firmament , that light should be a much greater , and a more glorious and excellent light , than the light of the sun , as it is now at present , is : and although i say , that the center of the soul and spirit of christ , as man , is not in us ; yet the true essence of the soul and spirit of christ , in measure , is in us ; for that emanation , or flowing forth , and ray of his life and light , is truly efsential unto him , and is not any meer quality or accident , or operation , as some have supposed . pamphlet , animad . 19. they believe , that there is a nephesh , and a nishamah , in this heavenly soul of the man-hood of christ , one more gross , the other more refined . answ. this is a gross abuse and perversion : for although i speak of a nephesh , and nishamah , in the soul of christ , yet i did not call the one more gross , the other more refined , although the one doth excel the other ; yet none of them are either to be called , or understood to be gross , as having any mixture of refuse , or superfluity , as the word gross doth import . pamphlet . but there is a secret not yet to be revealed by this rabbi ; whether these two be one soul , or two souls of different kinds ; or whither two faculties , or parts of one and the same soul ? answ. this is another abuse , for i do not state the question so ; as whether one soul or two souls ; but thus : whither two principles really distinct , or two faculties or powers of one only principle , which i found no necessity to determine , as neither i yet do , whatever be my judgment and perswasion in the case . now , admitting or giving that they were two principles , yea although three , or four ; or more principles , were acknowledged to be in the soul of man , as constituent thereof ; it is still but one soul , in the compleat and intire notion of the soul ; as the body of man , is still but one body , although consisting , · not only of many members , but also of many principles ; as namely , the elements of water , earth , air , fire ; and certainly , he that understands the nature of any ordinary man , and what man is , inwardly and outwardly , in soul and body , must needs acknowledge that every ' man hath many principles in him ; yea the principles of the whole creation , reduced by a wonderful order , into a certain epitome or compend ; and for this cause , not only these called philosophers of old , but also these called the fathers , have called man , the microcosme , or little world , as having all the principles of it , in him ; namely , the principles of the outward and visible world , in his body and outward man ; and the principles of the inward and invisible worlds , in his inward man ; and these words , isaiah 43. 7. every one that is called in my name , and unto my glory , i have created him , i have formed him , i have made him . the learned among the hebrews understand them , in respect of the three worlds aforesaid ; so that out of each of these three worlds , man is made , or created ; and yet he still but one man ; his soul , one soul ; and his body , one body ; although consisting of many principles ; even as a speech , or discourse , is but one speech , or discourse , although that speech , consist of many sentences , and every sentence of many words ; every word commonly of divers syllables , and every syllable of divers letters ; and the letters which are the first principles of speech , of divers kinds and natures ; and for this cause , and with a respect unto this , some have called man , logos , i. e. a speech , as being the similitude of that more excellent and principal logos , which is christ , the essential speech or word of god. but because every being , the nearer that it is in nature unto god , doth the more resemble him ; and that god himself , is a most simple unmixed being , without all composition of parts or principles , and is one in the highest and most perfect sense , ( which yet his being three , only in manner or property of being , doth nothing hinder ) ; and that christ , the heavenly man , of all things , is nearest unto god , and his most perfect image ; therefore it is manifest , that he hath least of that which may , or can be called a composition , or mixture of principles : but whatever perfection , virtue , power , or operation , the creatures have in their various compositions , he hath them all virtually and eminently in himself , after a more perfect , and simple manner : but seeing he took hold on the seed of abraham , and did partake of flesh and blood like unto ours , to the end that he might be yet more like unto us , that he might make us like unto him , yet more abundantly , whether it behoved not that he was to partake with us , of all the principles , both inward and outward , that belong to the essential constitution of any man , is a thing worthy of consideration ; as also , admitting that he did partake of all these principles , whether he did assume , or partake of them , at one and the same moment of time ; and what i have here written , is enough i hope , to them who have a spiritual understanding , to discern , and perceive my judgement in the present case ; as whether the nephesh and neshamah in christ , be distinct principles , yea or nay ; or whether more , then these two : but as for others who are carnal , and cannot reach unto these things , if never so plainly told them , i am not concerned to give them a further answer ; and i had rather that i might be instrumental in the hand of the lord , to bring the soul of any man or woman , to the feeling and tasting of the precious life of christ in their hearts , than to fill their understandings with the soundest conceptions of words about christ : and i can and do say it , in the presence of the lord , the life and power of christ jesus , as i feel it in the least measure , to move and operate in my soul , to conform and leaven me into the image of christ , in righteousness and holiness , is more to me , then all the soundest conceptions of words about christ ; but yet , because , in the light of the lord , i see clearly , how false and absurd , yea how blasphemous , and atheistical notions and conceptions of christ , and also of god , many men have , i have been earnestly and fervently moved , and am at this present time , in the zeal and love of god , and in true compassion and good will towards man-kind , to declare what god hath made manifest unto me , of this and other things , and to open the scriptures of truth concerning them , as god by his holy spirit hath opened them plainly to my understanding : wherefore , let every one that is spiritual , and hath a spiritual discerning , read me , and feel my testimony , and that from which it comes ; for it is not of man , but of the lord : although , at times , to gain the reader , as paul did in his day , i find freedome to make use of testimonies of other men ; and what ever true testimony to the truth , i find in any man , be he jew , or gentile , scythian or barbarian , so called , it is precious and comfortable unto me ; and to declare it unto others , as the lord giveth me true freedome , may and shall have its service ; for truth is one in all , and its testimony is one ; and something of truth by vertue of that divine illumination of jesus christ , the light of the world , that doth inlighten every man , that cometh into the world , is made manifest for a testimony among all nations and sorts of people ; and in every nation , he that feareth god and worketh righteousness , is accepted of him : and what if some hold the truth in unrighteousnesse ? what if wicked men at times , confesse unto christ , as the devils formerly did ? we must not therefore deny him , but rather make use of their own testimony against them , unto their further condemnation . pamphlet animad . 20. i query here , whether , besides this nishma , adam had a rational soul , which was the root of his animal senses , and discursive parts ; and whether this that was breathed into adam , was the center of the soul of christ or some ray only ; it should be the center , in that nishma , is the excellency ( the author saith ) of this soul ? answ. the darkness and perversness of spirit that is in this author of the pamphlet , causeth him to ask many unnecessary questions , which a child of an ordinary clear understanding , might resolve , according to the principles laid down in my book : and although i have condescended in freedom , to answer many of his questions , especially , such as have any weight in them , for further clearing the truth , yet diverse others , i purposely forbear to answer , seeing they neither tend to edification , nor serve to clear the truth : but to these at present mentioned by me , as above , i answer briefly , adam ( beside that divine nishma , or soul of christ ) had also , a rational soul , as we also have , and all men ; but the center of the divine nishma , or soul of christ , was not breathed into adam , nor into any man , besides christ himself ; nor doth it follow , that it should be the center , which was breathed into him , because the nishma is the excellency of his soul above ours : i say , this reason doth not hold , for not only the center , but also that emanation or ray of the divine soul of christ , that is in us , is exceedingly more excellent , than our souls . moreover , whereas he argueth , that if adam had a proper nephefh , that then he was a more compleat man , then jesus christ of nazareth ; i deny the confequence , for christ hath all the essential perfection of mans whole soul and body , elther virtually or formally , even as man hath virtually or formally all the essentials , resembling the sensitive soul of a beast , that belong to perfect it , as an animal , or living creature ; but yet he hath some what more : all which proveth not , that a beast is a more compleat animal , or living creature , than a man. pamphlet . it s true he saith , the soul or spirit of christ hath an immediate and wonderfull manner of union with the deity , as no other soul or spirit of men were partakers of . but what union the body of christ that was taken of the virgin , had with the logos , which any of the quakers have not , i cannot yet learn. answ. that is also plainly enough insinuated in my book , where i expresly say , that christ was a most wonderfull vessel , both as concerning his soul and body ; and that , in that very body , born of the virgin , the center of his soul did reside ; which could not be without an union of such a nature as no other body could have , seeing no other man , ever had the center in him , but he . pamphlet , i query what difference , betwixt the nishmah of his soul , and the center of it ? answ. as great as betwixt the spring and the stream , and the life and vertue that is in the root , and a measure of the same in the branches ; so great is the difference , betwixt the center of that nishmah , and the ray or emanation of it into us ; which yet is one and the same substance or essence with it . pamphlet . look into buxtorfs lexicon , you that are schollars , and there you will see , that this curious distinction of nephesh and nishmah , is ground less — and a little after , for the same word is used of the beasts and fouls , and creeping thing , that were destroyed by the flood gen. 7. 22. answ. that the word , nishmath , or nishmah , at times , is used indifferently , or commonly , to signifie the breath or life of any living creature ; doth not hinder , but that at other times , and that more frequently , it hath a peculiar and singular signification , even as the word ruach , signifieth , at times , indifferently , any ordinary spirit , good or bad , as also the wind ; and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , spiritus in latine , and spirit in english ; and yet also , it hath a peculiar signification , at other times , to signifie the divine spirit of god , and christ : and thus also many other words have both a common and peculiar signification ; as the words , el , elohim , bara ; and others . and unto buxtorfs authority , i oppose the testimony of others better skilled , and namely the author of the apparatus in librum , zohar , part , 1. p. 542 , and p. 600. and that which is of more authority then all humane testimonies , i oppose unto him the scriptures testimony , in diverse places , which i have cited in my book ; as namely , gen. 2. 7. prov. 20. 27. to which i shall adde , job 32 8. the inspiration of the almighty giveth understanding ; where the same hebrew word , nishmah or nishmath , is used , that is in gen. 2. 7. and surely , whoever shall duely consider that scripture , gen , 2. 7. how that-the lord god breathed in adam , the breath of life , and he became a living soul ; and shall compare it with 1 cor. 15. 45. the first man adam , was made a living soul ; the second , or last adam was made a quickening spirit ; if he have the least sense of that quickening life of christ jesus , that made the first adam a living soul , cannot but acknowledge , that that breath , or inspiration of life , which made adam a living soul , was something more excellent and living , then his own soul , which he received from christ jesus the second adam , who is the image of the invisible god , after whom he was made ; for it was this breathing in , or inspiration of life , that made him a living soul ; namely living unto god : whereas he was a soul afterwards when he transgressed , but not such a living soul ; for in the day he did eat of the forbidden fruit , he dyed , and remained no more a living soul unto god , in holiness and righteousness , after the image of him that created him . and indeed , that this breath or inspiration of life , was not adams own soul , but a divine substance ; diverse of those called fathers , of great note , do earnestly contend . hilarius , saith , on psal. 118. expounding these words : and he breathed into him , the breath , or spirit of life , and man was made a living soul , inspirationi ergo huic preparatus sive formatus est , per quam natura animae & corporis in vita perfectionem , quodam inspirati spiritus foedere contineretur . scit in se beatus paulus , duplicem esse naturam , cum secundum interiorem hominem delectatur in lege , &c. in english thus ; man therefore , being prepared , or formed , unto this inspiration , by which the nature of the soul and body should be contained within a crtain covenant ( or bond ) of the inspired spirit . blessed paul knoweth that there is a twofold nature in him , when according to the inward man , he delighteth in the law of god. again , cyrillus alexandrinus on 9. john saith expresly , that the breath of life , which god breathed into adam , was not the soul of adam , but a divine substance . non est igitur factum divinae substantiae spiraculum , anima hominis , sed animato potius homini , & proprietati naturae utrisque ( anima dico atquae corpore ) consumatae quasi sigillum . naturae suae creator spiraculum vitae , id est , spiritum sanctum infixit , &c. which is in english thus : the breath of the divine substance , was not made the soul of man ; but rather man being already indued with a soul , and the property of his nature being consummated both in soul and body , the creator fixed in him , as it were the seal of his own nature ; that is , the holy spirit . the which holy spirit , he also calleth the spirit of the son , and the divine nature ; and indeed , without all doubt , god breathed into adam , the holy spirit ; but this holy spirit being one essence or being with god , dwelleth in the fulness of it , in christ the second adam ; and therefore adam could not be a partaker of the holy spirit , but as he was also a partaker of the second adam , whose nishmah , or soul , hath the holy spirit in it , as being its most immediate temple , or house ; and therefore the fulness of the god-head is said to dwel bodily in christ , because christ is as the body or house , that most immediately receives that fulness to communicate of the various measures of it unto others ; for the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth body , is said to be derived from a word , which signifieth a house , or lodging , or habitation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that the fulness of the god-head , dwelling in christ , as in its most immediate , and proper habitation ( as the soul of a man dwelleth in its body ) no man can partake of god , but as he partakes of christ , in whom that fulness dwelleth . pamphlet , animad . 20. i desire the schollars to call to mind , how this notion of the soul of christ in all , suits with platoe's of the anima mundi . answ. cyrillus alexandrinus and others do judge , that plato , by his anima mundi , did understand that which the scripture calleth the holy ghost ; for as the scripture speaketh of three that bear record in heaven , the father , the word , and the holy ghost : plato likewise spoke of three , namely , the good , the mind , and the soul : and the good he calleth the one , and the father ; the mind , he calleth the son , as being generate of the father : both which answer unto the father and the son , which the scriptures testifie of , and therefore they conclude , that by that he called the soul , he did understand , the holy ghost ; and that plato had learned this mystery of the three from the egyptians , who had learned it from moses ; but that he had wrongly understood it himself , for he seemeth to call them three gods , as being distinct , in a threefold being , or substance : and the first greatest of all , the second less than the first , but greater than the third ; so that plato his doctrine of this mystery was unsound , and imperfect , although it seemeth that he aimed at the truth . now , whereas we believe that the holy ghost , is one and the same essence with god ; and that the heavenly man-hood or nishmah of the soul of christ , is distinct in essence or substance from the god-head , although by a most excellent and wonderful union united with the same for ever , and yet is not any third essence , as plato calleth his anima mundi . it is very manifest , that plato his anima mundi , cannot at all be acknowledged to be the soul of christ. again , plato calleth it the soul of the world , as judging the world it self to be an animal or living creature composed of soul and body : but this doth by no means agree unto the soul of christ , for if it did , then the world should be christ , and the body of every beast , fish , foul , tree , or stone , and also the earth it self , should be the real body of christ ; all which is false and absur'd , and therefore plato's anima mundi cannot be the soul of christ. pamphlet . animad . 21. i query whether this soul of christ can be the holy ghost ? answ. this query is altogether needless , seeing in my book called , the way cast up , i have expresly declared , that the soul of christ , and the holy ghost , simply considered , are distinct beings ; but because the holy ghost dwelleth in christ , the heavenly man , and by him only is conveyed unto us , and that they are wonderfully united one unto another , we cannot understand them as separate ; and therefore , as christ , the second adam , in scripture is called the quickening spirit , and the lord is the spirit ; so he may also be called , the paracletus , or advocate , as he is expresly called , 1 john 2. 1. and if any man sin , we have an advocate with the father , jesus christ , the righteous : and this same advocate or paracletus , is but one ; it is clear , that sometimes christ himself , is called the holy ghost , in scripture ; for the words holy ghost , as well as the word spirit , have different significations in scripture ; for god is said to be a spirit , also christ is called the lord that spirit , and the second adam , the quickening spirit . and thus the words , holy ghost , and spirit , do sometimes signify more generally , and sometimes they have a more particular , and peculiar signification . pamphlet . animad . 21. why then the christian hath a great advantage of a quaker , in that his sanctification is of another , and better nature , than that of the quakers , in that it is the holy ghost , who is god , who mystically dwells in them . answ. here thou dost commit three great abuses . 1. to distinguish betwixt the christian and the quaker ; whereas every true christian is a quaker , namely , one that trembles at the word of god ; and every true quaker , is a christian , and we desire to be called by no other name , than that of true christians : 2. that thou dost insinuate , as if we did not believe , that the holy ghost , who is god , did dwell in us , but only christ ; which is a gross perversion , and false calumny ; yea so false , that thou givest thy sels manifestly and openly the lie ; in the next citation . 3. thou dost grosly again contradict thy self , that thou sayest the holy ghost dwells mystically in every true christian , and yet thou deniest that the essence of god dwelleth in any christian , although the holy ghost be one essence with god : nor will thy term , mystically , save thee ; for if by mystically , thou understandest not a real indwelling of the holy ghost , as he is one essence with god , then the quaker is in a better condition , and hath a great advantage of thy supposed christian ; that according unto us , every true christian and quaker , hath the holy ghost , who is one essence with god , really , or essentially dwelling in him , through christ , who is also in him ; and this according unto 1 cor. 14 25. god is in you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which being rightly translated , is essentially , from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signifieth being , or essence . pamphlet . animad . 21. but they understand the holy ghost , who is god , is not separated from this body & soul of christ : but why then did they not express themselves so ? answ. thou seest reader , how openly he giveth the lie unto himself , in this citation ; by acknowledging that we understand the holy ghost is not separated from this body and soul of christ ; and yet a few lines before , he did alleadge , that according to our principle , the holy ghost did not dwell in us : and whereas he saith , why then did they not express themselves so ? i answer , first , how couldest thou know our understanding , or mind , if the thing had not been expressed ? but secondly , i say , that i have sufficiently expressed the same in my book , called the way cast up , in several places , particularly in p. 114. where i say expresly : for , because the fullness dwelt in him ; and that he was immediately , and most intimately united with the god-head , so as no man nor angels are , but only the man jesus , he is only the true christ. and because he it is alone , who in an immediate way , and originally , is gods anointed , who hath anointed him with his holy spirit ; and all other men , even the most holy , but mediately united with god through him , receiving the anointing , or holy spirit : therefore all other men are not christ , but christians ; not being immediately anointed of the father , but by the means of jesus christ. nor are they otherwise partakers of the anointing or holy ghost , but as they are partakers of christ. thus reader , thou feest how clearly i have expressed this very thing ; and how faulty the author of this pamphlet is , and how far he hath fallen short of his promise , to give the world a true account of our faith , concerning the man christ jesus ; who is guilty of so many false insinuations , gross perversions , self belyings and contradiction , as i have sufficiently demonstrated . pamphlet . animad . 22. they believe this humane nature is divine : farewell that distinction then , yet 't is inferior to the god-head . but this author thinks that omnipresency , and omnisciency , may be attributed to the man-hood ; yet the man hood not being consounded with , or equalized to the god-head , contrary to the doctrine taught by our christian divines . answ. mark reader , the great ignorance and partiality of this author , who is so much offended , because i call the nature of the man-hood of christ , heavenly and divine ; as if because the name divine is given to the man-hood of christ , that therefore i consound the man hood with the god-head , and equalize it thereunto ; and yet within three or four lines , he calleth these of his brethren , who profess to teach of divine things , christian divines ; he will therefore have men that teach , or profess to teach divine things , to be called divine ; but he will not allow christ , the heavenly-man to be called divine : this is a plain exalting themselves above christ. but again , if to be called divine , is to be equal unto god ; then by his doctrine , he and his brethren whom he calleth christian divines , are equal unto god : see what blasphemies his ignorance and rashness , doth precipitate and hurry him into . pamphlet animad . 22. that there are attributes of god not communicable to the creature ; and among them are these two , omnisciency and omnipresency ; these cannot be communicated to any creature , but it immediately becomes god. answ. that christ jesus is not to be called a creature in that strict and narrow sense , as the other creatures are , i have above declared ; and yet he doth partake with the creatures , having taken part of flesh and blood with us . and be it so , that omnipresency and omnipercipiency , being communicated unto christ , that he is god ; in what is this contrary to christian doctrine ? is not christ god ? do not all true christians believe that he is both god and man , and yet but one christ ? but according unto thy doctrine , because christ is neither omniscient nor omnipresent , he is not god , but a meer creature . this is gross socinianisme , and arianisme both , that christ is not god , but a meer creature . now , although i say and believe , with other true christians , that christ is god ; yet i do not say , the man-hood of christ is his god-head , nor yet equal thereunto ; for the god-head is still greater then the man-hood , and hath its attributes , or divine properties , that are incommunicable unto the man-hood , simply considered ; for the god-head is absolute and independent , and hath not its being from the man-hood : but the man-hood is dependent , and hath its being from the god-head . again , these attributes of omnipresence and omniscience , as they are in the god-head , and belong unto the same , are indeed , incommunicable unto the man-hood ; for the omnipresence and omniscience of the man-hood of christ , are of a far inferiour nature and condition , in respect of the omnipresence and omniscience of the god-head : and first , as to the omnipresence of the god-head , it is centrally every where , and is no where circumscribed , as i have already cited out of hermes trismegistus , in my book ; but the man-hood or nishmah of christs soul , is not so omnipresent , for its center is not every where ; so that , here is a manifest difference , betwixt the manner of gods omnipresence , and the omnipresence of christ , as man ; again , as to the omnisciency of christ as man , it is not of the same nature with the omnisciency of god , but inferiour unto the same ; for the omnisciency of christ as man , or of his man-hood , is by a certain influence , or impression , or touch , which the objects , known , make upon him ; and therefore , the objects themselves are in some sort the instrumental cause , or occasion to excite his knowledge , in respect of the creatures which he doth know , past , or present ; and as for his knowledge of things to come , by divine revelation , that also differeth from the manner of gods knowledge , who knoweth all things , past , present , and to come , immediately in himself , without dependance on any other , or without receiving any influence or impression , from the creatures , which he doth know ; nor are the objects any cause , so much as instrumental in the least , of the knowledge which christ hath as god , or of his god head : and thus i have very plainly and clearly demonstrated , that the manner and sort of the omnipresence and omniscience of christ as god , is very differing from his omnipresence and omniscience , as man ; these two attributes , or properties , as they belong to his man-hood , being of a very inferior nature and kind ; and yet true omnipresence , and omniscience , in their kind and sort , and such as are altogether necessary for him that is to be a mediator betwixt god and man , and our high-priest with god ; namely , that he can be touched with the feeling of our infirmities ; and that he be present both to hear us , and also , to help and succour us , in all straits and wants . and here again , thou fallest into a gross contradiction , to assert , that god only is omni-present , and not christ , as man ; and yet to affirm , that the essence of god is only present in the manhood of christ , which is a manifest and palpable contradiction . again ; i ask thee , is omni-presence essential unto god , or only an accident ? if an essential attribute , then it followeth , that god's essence is every-where : if it be only an accident , then thou asserts contrary to scripture , and to thy own divines , as thou callest them , that there are accidents in god , and that he is changeable , which is gross cajetanisme , and vorstianisme ; namely , the heresie of cajetanus and vorstius , that is greatly condemned , and that generally by all christians . pamphlet . animad . 22. let it be considered likewise , there is thought by judicious divines , that there is an infinite space beyond this globe of the heaven and earth : i query , whether this manhood , if omni-present , must not be there ? and a little after , he saith ; and if present there throughout , this is immensity ; and then , the universe is but as a drop of the bucket , to the man-hood of christ : is it not then equal to god , and confounded with god ? and after , in p. 15 : l. 1. he calleth this infinite space , infinite imaginary space ! answ. they who affirm , that there are such infinite imaginary spaces , may rather be truly called unjudicious humanes , than judicious divines ; seeing , by thy own confession , they are meerly imaginary , and are not any part of the universe , and are neither god nor christ ; and yet are infinite , and have immensity : then which , there can be supposed nothing that is a greater contradiction ; namely , to say , there is an infinite imaginary space , having immensity that is not any real thing or being : that is , neither god nor christ , nor angel , nor any spirit , nor body , nor any created thing , but meer imaginary ; and yet it is greater than christ , the heavenly man : for it is infinite , and hath immensity . but , to discover yet more abundantly thy confusion and contradiction , i ask thee ; why may not christ , as man , have the same infinitness and immensity , that this imaginary space hath ? why then , according to thy own words , the manhood of christ should be equal unto god , and confounded with god. by this then , it clearly followeth from thy own doctrine , that this infinite imaginary space , having immensity , is equal unto god , and confounded with god ; and so , is greater and better than christ , and that infinitly ; and yet , it is neither god nor christ , nor any creature , or part of the universe of created beings . is not this a strange new deity of thy own devising , and a most abominable idol ? but , seeing this space is only imaginary , and is nothing but a child of thine , and thy bretheren's imagination ; and yet , because it hath immensity , and is infinite by thy doctrine , it must be equal unto god : it followeth from thy doctrine , that the brat of thine own imagination , is equal unto god : which , if it be not the grossest idolatry , that ever any man was guilty of , i leave unto all men of a true understanding for to judge ; yea , if it be not the height of atheisme . but again , supposing , ( but not at all granting ) that there were such infinite wast places , having no creatures in them , i ask thee ; if god should fill them all with creatures , ( as he could well do , because he is omnipotent ) should these creatures , taken in the whole complex , be equal unto god , and have the same immensity , or infinitness , with him ? surely , thou must needs say , not : and therefore , christ , the heavenly man , although he should also be in all these places , is still inferiour to the godhead : for whatever any man , or creature , can conceive of places , or spaces of the greatest extent imaginable , god is still infinitly greater ; and all the creatures , visible and invisible , are unto him but as the drop of the bucket , and dust of the ballance . and here , if any should ask me , because i deny all such imaginary spaces , as idle fictions of foolish and ignorant men , what is beyond this visible world of heaven and earth ? i do easily and readily answer ; that not only god and christ , but also real parts of the creation , which are true real beings , created of god , are beyond this visible world of heaven and earth ; whose greatness and number , no humane , nor ( indeed ) any created understanding can fathome , or comprehend ; but god alone , the most high ; and christ jesus , by whom all things are created and made , visible and invisible : for solomon said truly ; we cannot find out the works of god , from the beginning unto the end. and thus we have no need to run into these fictions of imaginary spaces , to find a place beyond this visible world ; seeing the things which god hath made , are greater , and more numerous , than we can conceive , or imagine : and therefore , are really infinite and immense , or immeasurable , unto our understanding ; although they are well known unto god , in number , weight , and measure ; and are , in comparison as nothing , and as the prophet speaketh , even less than nothing . pamphlet . animad . 23. and thus he layes the ground and foundation of the angels worship , upon the excellency of the nature of the manhood , barely considered in it self : i query solemnly , if it be not great idolatry , for men or angels to worship any creature ; and that creature , though never so excellent , be not in personal union with god , and the worship terminated upon the godhead ? christ is god and man ; christians worshipping him , terminate the worship upon the godhead . see , if keith hath not made the angels idolaters ? answ. that he saith , i lay the foundation of the angels worship upon the excellency of the nature of the manhood , barely considered in it self , is a gross abuse and perversion , and a most palpable lye and contradiction to my words : as also , that he insinuates , that men or angels are to worfhip the man christ , without a respect unto that union he hath with god ; so that , by vertue of the said union , he is god : this also is another gross lye and perversion . and 3 dly . that he alledgeth , that in our worshipping the man christ jesus , we do not terminate our worship upon the god-head , but only upon the manhood , and that also barely considered in it self : all which three assertions of the author , are gross lies , and most groundless calumnies : for i no where , in all my book , use any such words as he alledgeth . and that i have no such meaning as his words import ; my words that stand upon record in my book , do sufficiently clear me : as namely , where i say expresly , p. 82. that the man christ , is god , by reason of that most wonderful union betwixt the two natures : and a little after , i say ; the godhead and manhood of christ , are but one christ. — and the god-head of christ is no inferiour divinity , or deity ; but the very same godhead of the father . again , as concerning this most wonderful and singular union , ( whereby the godhead and manhood of christ , are one christ ) i say , p. 83. christ as man , hath a true and real soul , distinct from the god-head ; yet for ever united with the same , in a most immediate and wonderful manner : of which union , no other soul or spirit of men or angels , ever were , or shall be partakers . and thus reader , thou mayest clearly see , that i lay not the foundation of men and angels , their worshipping christ , upon the excellency of the nature of the manhood barely considered ; as if he were not god , by reason of his most rare and singular union with god : but , on the contrary , i do very plainly affirm the said union , and that because thereof , christ is god. and therefore also , i do further say , that the worship which men and angels give unto the man christ , doth not terminate , ( which is as much as to say , in more plain english ) doth not rest nor end upon the manhood ; but ascendeth through the manhood of christ , unto the godhead , where it doth terminate , or rest : and therefore , the saints in scripture , are said to praise god through jesus christ ; and by him , to offer up unto god continual sacrifices of thanksgiving : and so much doth the word mediator import ; which signifieth a middle man betwixt god and us : so that , although our prayers , our thanksgivings , and whole worship , be directed unto christ ; yet not unto him alone , but also unto god htrough him. nor do my words cited by thee , give thee the least ground to say , that i lay the foundation of the angels worship upon the nature of the manhood barely considered in it self ; because i say , that the man christ jesus , is a great and mighty , and most excellent being , far above all , and excelling all men and angels : for doth not the man christ jesus , excell all men and angels , by reason of his union with the godhead , such as none else are partakers of ? is not this union of his with the godhead , most excellent ? and doth it not cause him to excel all other beings , that have no such union ? by thy doctrine , indeed , it addeth no excellency unto him ; and consequently , by the same doctrine of thine , ( although in contradiction to thy self ) the man christ , is to be worshipped , as barely considered in himself , without any respect of his union with the godhead : for , according unto thy doctrine , that union addeth no excellency unto him , and maketh him not one whit more excellent . and thus , now , i desire all men of understanding , to see and consider , whether the author of this pamphlet , ( and not i ) hath not made the angels idolaters . and here , reader , i desire thee also to consider , how this author of this pamphlet , seeketh to lurk in the dark : and giveth us no express account , whether he believeth , that the man christ jesus , is to be worshipped ; only telleth , that all true christians do terminate the worship upon the godhead ; which we also do : but this hindreth not , that the man christ , as mediator , is also to be worshipped , and god through him ; which can be no idolatry , because he is god , by vertue of his most wonderful union with him , which no men nor angels , are partakers of , or ever shall be . and , if the man christ , is to be worshipped , my argument holdeth still good ; that therefore he is really present , as man : to which argument , although most convincing and demonstrating , he hath made no shaddow of answer ; and therefore , i return it upon him , or them who take any part with him . as also , i return all the other arguments in my book , which are many , that he hath not so much as once named , far less , answered : and particularly , where i argue from what he and they do generally acknowledge , of the devil ; his being every where present , in all evil men , at least , which are more numerous than the good ; and yet they will not acknowledg , that christ , the heavenly man , is every where present in all good men. and thus they make the devil greater than he : and which is more , seeing he holdeth , that the whole essence of the god-head is contained within the body of christ ; which , as he saith , is of no greater extent , than the ordinary body of one man ; and will not acknowledge , that god himself is any where , but in that one only , human body : and yet the devil possesseth really , the souls and bodies of many men and women . he doth make the devil not only greater , and more largely or universally present in the world , than christ ; but also , ( with fear and reverence be it spoken ) than the very godhead it self ; which is indeed , the greatest blasphemy and impiety of words , that ever i heard formerly , in all my life ; and yet the plain , down-right language of his doctrine , and vain impious scribling against us . and thus reader , having answered sufficiently unto every one of his animadversions ; which i have done some-what more fully and largely , than was either needful unto him , or then ( indeed ) he was worthy of : yet for the sake of others , who might be desirous to have some things further opened and cleared , i have found freedom so to do . and now i shall take some notice of what he addeth by way of conclusion ; and reply also , there-unto , so far as is needful . pamphlet . p. 14. he proposeth three generall considerations , which he thinketh will answer my whole book . 1. that the prophets spoke of many things to come , as if they were present . answ. to this i have sufficiently answered above ; and i have proved , how absurd and contrary to truth , the opinion of the author is , that christ was no more christ , before his birth in the flesh , than cyrus was god's anointed , of whom isaiah prophecyed many years before he was born. where-as , although the prophets prophecyed of christ's coming , and birth in the flesh , as a thing to come ; yet they did still understand , that christ himself was present , in and with the church , in all ages ; as i have already proved in my book , at large . and this was also the testimony of the apostle ; and particularly , of paul , who said expresly , that by jesus christ , all things were created ; and , he is the same yester-day , to-day , and for ever . also , paul said , the fathers did eat the same spiritual meat , and drink the same spiritual drink : for they drank of the rock that followed them , and that rock was christ. and if they did eat the same spiritual meat , and drink the same spiritual drink , then they did eat the flesh of christ , and drink his blood ; otherwise , as christ taught him self , they could not have life . pamphlet . p. 14. his second consideration is , that christ acted , in his mediatorship , in all things before his incarnation , in reference still to his incarnation , which was to be in the fulness of time. answ. that christ acted in his mediatorship , in all things before he was born in the flesh of the virgin mary , in reference still to his birth in the flesh , which was to be in the fulness of time ; and also , in reference to his sufferings , death , resurrection , ascention , &c. i do readily grant . but what saith this against any thing that i have affirmed in my book ? or , what doth it infer against the real being and existence of christ , in all ages , from the beginning ? surely , nothing at all , but on the contrary , if thou stand to thy own words , they do prove manifestly , that christ , as he is the heavenly man , was from the beginning ; for how could he act in his mediatorship , if he was not mediator from the beginning ? how can mediatorship be without a mediator ? surely , not at all , more than kingship can be without a king , or lordship without a lord ; or any other office , without him that doth bear it . and if christ was mediator from the beginning , it followeth most clearly , that he was man from the beginning : for it is the man christ jesus , who is the mediator betwixt god and man , as paul hath expressly declared , 1 tim. 2. 5. for christ as god , simply considered without his manhood , cannot be mediator ; even as man , simply considered without the godhead , he cannot either : for the nature of a mediator is such , that he must have the nature both of god and man , united together , after the most excellent and singuler manner , so as , by reason of that union , he is true and perfect god , and true and perfect man ; and therefore seeing he was mediator from the beginning , and acted in his mediatorship , or mediatory office , as king , priest and prophet , and as head of his body the church , he was man from the beginning , although not man cloathed with flesh and blood , in the likeness of our flesh , until the fullness of time was come , that he was born of the virgin mary . pamphlet . pag. 14. his third consideration is , that many things in scripture , are spoken of christ , by that figurative speech , of the communication of properties , when that which is proper to one nature only , is attributed to the other , or to the whole person , &c. answ. although thou dost betake thy self to this , as thy last refuge ; namely , that , called by some , the communication of properties , yet doth it nothing help thy evil cause , more than the former . for albeit i grant , that there is such a figurative speech of the communication of names and properties , whereby the man christ is called god , and also god is called man , and god is said to have shed his blood , although christ , as god , hath not blood to shed , but only as man ; yet by reason of that most rare and wonderful union betwixt the godhead and manhood ; the blood of the man christ , is called , the blood of god , acts 20. 28. but this communication of names and properties , is not a bare titular , or verbal communication , but is grounded upon a real communication , of real divine attributes and properties , which the godhead of christ , doth communicate unto the manhood ; so that the manhood of christ , by reason of this most rare and excellent , and truly divine union , it hath with the godhead , doth by vertue of the same , receive such divine attributes and perfections , as are communicable unto none else beside him ; and the nature of the manhood of christ , must be so excellent , so great , and so perfect , and so substantially excelling all men and angels , that is capable of such an union , or of such divine attributes , properties , and perfections , that are both proper and necessary for such an one as is to be mediator betwixt god and man , and our high priest with god ; of which divine attributes , omnipresence , and omnipercipience aforesaid , are some , which i call divine , because of their great excellency ; and in respect of which , the manhood of christ is nearest unto the godhead of all other distinct beings , although , as i have already shewed the omnipresence and omni-percipience , or omniscience of christ , as man , is not the same , nor equal unto these attributes of omniscience , and omni-presence , that belong to christ , as god , or unto the godhead : but of a far inferior sort . moreover , seeing the foresaid communication of names ; is grounded upon that so rare and singular union , betwixt the godhead , and manhood of christ , it is very manifest from hence , that the said communication of names , could not be from the beginning of the world , unless also the union betwixt the godhead and manhood of christ ( which is the ground of the said communication ) had been from the beginning ; and consequently , also the manhood of christ was from the beginning ; for two natures cannot be united , before the one of them have any being : again , as the said communication of names and properties , require the man-hood of christ to exist , or have a being from the beginning of the world , otherwise it could not be said that the man christ jesus , was from the beginning , not so much as by that figurative speech of communication of properties ; so in like manner , that communication of properties cannot be allowed ; but where , as well as when , the godhead and manhood are together united , and existent , and that , for the same reason already given , namely , that the communication of the names is grounded upon the union of both existing together , in the same things , places , or persons , as well as in the same times : and therfore , if the manhood of christ , were not omnipresent , in all places , as well as all times : the man christ , could not be said to be omni-present , not so much as by that figurative speech of communication of properties , which is not barely verbal , or titular , and nominal , but reall and substantial , according to the manner above expressed . again , there are many scriptures which speak of christ , that must needs be understood of christ as man , and not as god , so much as by that figurative speech of communication of prorerties ; as when christ said , john 6. i came down from heaven , not to do my own will : this must needs be understood of christ as man , as i have already proved , seeing christ as god always doth his own will. what he adds page 14 , 15. concerning the sum of the quakers doctrine , concerning christ , it being in great part , a heap of nonsence and confusion , and not my words nor meaning , and so far as any part of it is true , being sufficiently answered already , i need not make any new reply unto it ; only , whereas he talketh of two souls and bodies of christ , i would have the reader to remember , that i have no where in all my book spoke of two souls of christ : and as concerning the two bodies of christ , they are also but one body , in the full and intire notion of a body , consisting of various parts and members , united into one , so that the manhood of christ is still but one , in its full and intire nature . and again , whereas he finds fault with us , for saying , that christs heavenly body , whereof the saints are partakers , confisteth of flesh , blood and bones , he may find the same fault with christ , who spoke os his flesh and blood that came down from heaven , which is the saints food : also , he may blame paul , who said , the saints were of his flesh and of his bones ; but flesh , blood , and bones , here understood , are not to be meant literally , and after a vulgar manner , but spiritually , and figuratively ; for his flesh and blood from heaven , are spirit and life : and although the wisdom of god hath expressed them under these distinct names , yet originally , they may be but one substance , even as flesh and blood , and bones , of an earthly body , are originaly but one substance , which is dust and earth . and i can and do freely appeal unto all christians , whom god hath spiritually enlightned , and given a spiritual understanding unto , of the mystery of god and christ , whether this be not the true christ of god , of whom i have declared ? and , whether that described by the author of this pamphlet , here answered by me , is not indeed a false christ ? and also , his god , whom he limiteth essentially within the dimensions of an ordinary human body , be not also false ? and so , whether he , and not i , be not guilty of gross idolatry , and bringing in another gospel , and so is acted by another spirit ; and hath therefore a curse from the apostle upon him ? gal. 1. 8 , 9. and lastly , whereas he laboureth to fix upon me the heresies of no less than seven several sorts of heretical sects ; he but sheweth forth the same lying spirit , that hath acted him all along : and therefore , to undeceive the reader , whom he seeketh so grosly to abuse , i shall very clearly and briefly pass through these seven heads ; and sufficiently purge my self of every one of them , to any that are judicious and impartial . 1. he chargeth me with the heresie of the macedonians and valentinians , who said , christ brought an heavenly body from heaven with him . to this i answer , that was no part of their heresie ; but only that they said , christ's body in the whole substance of it , came down from heaven , and did not in any part , share or partake of the substance of the virgin mary ; but altogether passed through the virgin , as light passeth through the air , or purest christal : but this i do not maintain ; for i have sufficiently declared , that christ did really partake of the virgins flesh and substance ; although the body of christ was not conceived after the manner of human conception : and therefore , it was heavenly in respect of its original , and more excellent than the body of any other man. and that this was reputed no heresie among the antients , i prove ; because hilarius , one of the fathers of great antiquity , and in high esteem among these called the orthodox , was of the same judgment ; namely , that both the body and soul of christ , had a nature more excellent , than that of all other men ; although they had also , what belonged to the true nature of man , in all essentials . 2. he chargeth me with the heresie of apellis , that said , christ had an airy body , and starry flesh , that passed through the virgin. to this i answer ; that i have no where affirmed any such thing , nor such words have i any where used : for the flesh and blood , whereof i speak , according to scripture , that came down from heaven , is neither of the air nor stars ; but of a more excellent substance , and that beyond all compare : and also , that the body which he did take of the virgin , was a real body of flesh and blood ; as i have above declared . 3. he chargeth me with the heresie of the manichees , that said , christ had an imaginary body . to this i answer ; that i am altogether free of this charge : for i affirm , that christ hath no imaginary body ; for his body is real and substantial . nor doth it prove , that christ his heavenly body , is imagińary , because it cannot be seen , or felt , or heard , by the outward senses , as he reasoneth : for by the same reason , god himself should be no real being , but only imaginary ; seeing god , who is a spirit , cannot be seen , or felt , by the outward senses . and thus wee see , what spirit of madness acteth this false accuser ; who seeking to fix upon me ( but falsly ) the error of manicheisme , salleth head-long himself into the ditch of gross atheisme : for what grosser atheism than this , to say , that god is no real being , but only imaginary ; which is the necessary consequence of his doctrine . 4. he chargeth me with the heresie of apollinarius , who is said to have affirmed , that christ had no soul distinct from the godhead : the contrary of which , i have manifestly affirmed , and do still affirm . and when i say , the nismah is the word incarnate , or word made flesh , i do not exclude the soul of christ : for if these words ( namely , the word made flesh ) exclude the soul of christ , then by the perverse reasoning of this author , he maketh the apostle john equally guilty with me , of the heresie of apollinarius . and thus we may see , how commonly this author falleth into the same ditch , which he hath prepared for another ; and sometimes into a worse . 5. he chargeth me with the heresie of the nestorians , who said , there were two persons , as well as two natures , in christ. to this i answer ; but i have no where said , that there are two persons in christ ; nor do i say , that there are two christs , or two sons of god , as the nestorians affirmed . moreover , whereas he saith , the quakers hold , that there are three natures in christ , if not four : i answer , 1. but this was no part of the nestorian heresie , if i had so affirmed : and therefore , instead of proving me a nestorian , he but proveth himself a gross lyar , perverter , and calumniator . but , 2. i answer , that i hold only , that there are but two natures in christ , nature being taken ( as it ought to be ) in its full and intire concept or notion : for the nature of christ his manhood , is still but one intire nature of man , although consisting of various principles . and this the author himself , must needs acknowledge , or then be guilty of his own accusation : for , is not the soul and body of man of distinct natures , and yet they make up but one intire nature of man ? and if he say , they are two distinct natures , then christ having these two natures of soul and body ; and also , being god , he hath , according to this author , three natures ; which was the accusation where-with he chargeth me , and yet is guilty of the same . 6. he chargeth me with the heresie of the eutychians , who gave the divine attributes to the human nature . to this i answer ; that i have abundantly cleared my self of this , above ; where i have shewed , that these divine attributes , of omni-presence , and omni-science , which belong to the manhood of christ , are neither the same , nor yet equal to these of the godhead ; and so , i confound not the manhood and godhead of christ , but acknowledge them distinct natures and beings , forever inseparably united together , after the most perfect manner : whereas the eutychians are said to have confounded the manhood and godhead into one nature . — 7. he chargeth me with the heresie of the ubiquitarians , but whom he meaneth , he doth not express : but for answer , by the ubiquitarians , either he meaneth the eutichians , or them called lutherans ; if the former , concerning them , i have answered already , upon the 6 th . if the latter , namely the lutherans , i have at large , in my book discovered , how i do not hold the ubiquity or omnipresence of christ , after that absurd and gross manner , as they do , but after another way ; that is , both according unto scripture testimonies , in many places , and is no wise repugnant unto right reason , but very agreeable thereunto : although in the general , i do acknowledge , that i do agree with the judgment of luther , and those that wrote the liber concordiae , as touching that particular ; and whereas i made use of some excellent testimonies , both out of luther and liber concordiae , for the ubiquity , and omnipresence of christ , this author hath not so much as once named them , far less answered them . and thus reader , i have particularly replied unto all his false accusations , and his beast with the seven heads , that he hath conjured out of the sea of his troubled imagination , i have easily slain , with a few easy and simple strokes : and here it were but very just , instead of his counterfeit creed of his own making , concerning what the quakers believe of the man christ jesus , to draw up an account of his atheistical and blasphemous creed , concerning both god and christ , which is truly his , and which he must needs own ; either as his express words , or as the genuine , and most necessary consequences of his words and doctrine ; and when i have so done , i should be more just unto him , than he has been unto me , who hath alleadged upon me many false things , which are neither my express words , nor the true consequences of my words ; no , not after the remotest manner : but at present , i shall spare this pains , and refer the reader to the places in my answer to his pamphlet , where i have proved him manifestly guilty of socinianisme , arianisme , anthropomorphitisme , muggletonisme , judaisme , anti christianisme ; and lastly of gross atheisme and impiety ; to which also , i could add manicheisme , ebionitisme , and cerinthianisme , withal whom the author of the pamphlet , falsely called , the quakers creed , hath taken part , and for which he is justly reproveable . some testimonies out of hilarius , concerning the manhood of christ , both as touching the soul and body : who although he doth expresly affirm , that christ hath the true and whole nature , both of god and man , yet he no less expresly saith as followeth in his own words lib. 10. de trinitate . suum , rursum panem esse dixit , ut per hoc quod descendens de caelis , panis est , non ex humana conceptione origo esse corporis existimaretur , dum caeleste esse corpus ostenditur — et arguere nos solent heretici quod christum dicamus natum non nostri corporis atquae animae hominem . — sed ut per se sibi sumpsit ex virgine corpus , ita ex se sibi animam sumpsit , qua utique nunquam ab homine gignentium , originibus prebetur . si enim conceptum carnis nisi ex deo virgo non habuit , longe magis necesse est , anima corporis nisi ex deo aliunde non fuerit — at vero si dominici corporis sola ista natura sit , ut sua virtute sua anima feratur in humidis & insistat in liquidis , et extructa transcurrat , quid per naturam humani corporis concepta ex spiritu s. caro iudicatur ? and concerning the soul of christ , he further saith . naturae hujus potestatem , iam non dico metus , sed nec infernae sedis regio est concludens , quae descendens ad inferos , a paradiso non desit , sic ut & hominis filius loquens in terris , maneat & in caelo . — non habet hunc metus corporalis penetrantem quidem inferos , sed ubique naturae suae virtute distentum & naturam hanc mundi dominam , ac libertate spiritualis virtutis immensam , non sibi terrore mortis , gehennae chaos vindicat , qua paradisi deliciae carere non possunt . in english thus . again , he said , that he was bread ; that by this , that he is bread , coming down from heaven , the original of his body may not be esteemed to be of humane conception , while it is shown to be a heavenly body — and the hereticks use to accuse us , because we say , that christ was born a man , having a soul and body not of our kind : but as by himself , he took to himself a body of the virgin ; so of himself , he took to himself , a soul which is never to be acknowledged to have the same originals of them begotten of man : for if the virgin had the conception of the flesh , not of any other but god , it is much more needfull , that the soul was not of any but of god. — but indeed , if that be the onely nature of the lords body , that by its own vertue , by its soul it is carried upon the waters , and standeth upon the floods , and being struck at , can pass through ; why is the flesh conceived of the holy ghost , judged by the nature of an humane body ? and concerning the soul of christ , he further saith . the power of this nature , now i say , not only fear , but the region of the infernal seat doth not contain ; which descending into the hells , is not absent from paradice ; so that being the son of man speaking in the earth , he doth remain in the heavens . bodily fear doth not take hold of him ; that doth indeed penetrate the hells , but is everywhere extended , in the vertue of his own nature ; and the pit of hell cannot claim to it self by the terrour of death , this nature ; that is , the lady of the world , & immense , or unmeasurable in the liberty of spiritual vertue ; which the delights of paradice cannot want , post-script . since i wrote the answer , aforesaid , to the pamphlet , set out by a nameless author , called the quakers creed , &c. i have seen a sheet in print subscribed by william haworth , a sort of independent teacher at hartford , which he calls a winding-sheet for the five hartford quakers ; and in the said sheet , he refers the reader to the aforesaid pamphlet , called the quakers creed , for an answer to my book , the way cast up . this gives me just ground to hold the said william haworth , either to be the author of the said pamphlet , or at least an approver of it ; and therefore all the lies and calumnies , and whatever other gross abuses , weaknesses , and impertinencies , and all the absurd , and blasphemous assertions , which i have discovered in the said pamphlet , are chargeable upon him , and lye at his door . and whereas william haworth saith , at the end of that fheet aforesaid , that g. keith saith , christ never was a man ; this i charge upon him , as a most gross , and notorious lye , and slander : i never spoke , wrote , nor thought , any such thing . it is strange , that the man has so far lost all sense of shame , to publish such a manifest lye in the sight of the world . now , how truely , and uprightly i own and believe , that christ is both god and man , my book called , the way cast up , is a sufficient witness ; and this other treatise , writ by me in answer to the lying pamphlet , owned by him , is another . but it seemeth , he doth suppose , that such a conclusion will follow by way of consequence from my words , because i have affirmed in my book , that christ the heavenly man , was from the beginning , even before adam , the first man , which was of the earth , earthly . but this consequence i altogether deny , as false and unreasonable ; for his being before he came in that body , doth no more infer , that he was not man in that body , than it doth infer , that a man ceaseth to be a man , or that the soul of any man ceaseth to have a being , when it is not in a fleshly body : and if the having of a fleshly body be so essential to the being of the soul , ( which is most principally the man ) so as the soul cannot be , or subsist before the fleshly body ; the same reason holds as much , that the soul cannot subsist , or have a being , after the fleshly body is put off : and so by w. haworth his argument , the soul of every man dyeth with the body , and hath no immortal subsistance . let him see , how he can clear himself of this , and many other absurdities , which he runneth himself into , by his foolish and inconsiderate way of reasoning . and as for other things in that he calleth his winding sheet , which he chargeth upon the quakers , as their doctrines , and then upon some called quakers ; as that one should say , that the soul of man was the devil , & that the devil was made an offering for sin ; and another should say , that christ was a bastard : these false , and abominable calumnies , have been so fully and sufficiently answered above , by the said five hartford friends ; and especially in their last , called the malice of the independent agent again rebuked , that it is to no purpose to give any further reply . nor is the evidence he giveth by proof of some witnesses , of any more authority than his own , who hath openly in the face of the world , discovered himself to be a lyer , and false accuser ; and can it be questioned , but he can find others like to himself , who because of their deep malice , and prejudice against the truth , make no more conscience than himself , to bear false witness against the innocent ? moreover , whereas these five friends of hartford did justly blame w. h. for charging the whole people called quakers , with any errour , that some one or other called a quaker , may be supposed to have writ or asserted , set case any one had so writ , or asserted : and they query further , is it just , the independent party should be charged with the private opinions of every one of them , because they pretend all to one rule , the scripture ? — the said w. h. giveth only this bare and naked evaston , in that he calleth his winding sheet : should the independants ( saith he ) hold infallibiliy as you do , then might that party be charged with all the religious opinions , that any of them at any time vented . unto which bare evasion , these friends of hartford , have given a sufficient reply , in pag. 13. of their last book : where among other things , they say ; such an absurdity was never the assertion of the people called quakers , viz. that either every one pretending to be guided by the light within , or distinguished by the name quaker , is therefore guided by the same light , in all discourses , or so to be owned by the said people . this which they have already said , is sufficient to overturn his evasion ; as because the quakers do all pretend an infallible spirit , that therefore all must be acknowledged to have that infallible spirit , and to be guided thereby ; which doth no more follow , than that because all the independants so called , pretend to one rule , the scripture ; that therefore , all that they or any of them speak , write , or do , is according unto the scripture ; which instance of parity , they did bring in their foresaid answer , pag. 13. ( yet do not thereby grant , that any of the people called quakers , are guilty of any such blasphemous doctrines as before cited . ) to which w. h. hath made no reply ; and therefore , it is returned upon him , as wholly unanswered : as also the whole substance of their last book , which w. h. hath not answered , nor indeed hath not so much as pretended , to give a particular answer , unto the greatest and most principal part thereof . and therefore , these friends see it not needful to give any further answer , to what he calleth his winding sheet , until he give a particular answer to the several parts of their book ; and they look upon his sheet , to be no winding-sheet for them ; but that it is an evidence , he hath spent all his strength , and is as it were a dying man , that is no longer able to hold out in this controversie : and that therefore , it may be more fitly called a winding-sheet for vv. haworth himself ▪ than for them . finis . a vindication of the holy scriptures. or the manifestation of jesus christ the true messiah already come. being the christians antidote against the poysons of judaisme and atheisme of this present age. proved out of sacred scripture, ancient historians, and jewish rabbins. / by that learned, and late eminent divine, john harrison. harrison, john, of the inner temple. this text is an enriched version of the tcp digital transcription a87160 of text r209168 in the english short title catalog (thomason e1685_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 205 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87160 wing h896 thomason e1685_1 estc r209168 99868058 99868058 170262 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87160) transcribed from: (early english books online ; image set 170262) images scanned from microfilm: (thomason tracts ; 210:e1685[1]) a vindication of the holy scriptures. or the manifestation of jesus christ the true messiah already come. being the christians antidote against the poysons of judaisme and atheisme of this present age. proved out of sacred scripture, ancient historians, and jewish rabbins. / by that learned, and late eminent divine, john harrison. harrison, john, of the inner temple. [22], 150, [2] p. printed by j.m. and sold by j. benson, and j. playford, at their shops in dunstans church-yard, and in the inner temple., london, : 1656. annotation on thomason copy: "june. 10.". reproduction of the original in the british library. eng jesus christ -divininty -early works to 1800. jesus christ -messiahship -early works to 1800. judaism -relations with christianity -early works to 1800. atheism -early works to 1800. a87160 r209168 (thomason e1685_1). civilwar no a vindication of the holy scriptures. or the manifestation of jesus christ the true messiah already come.: being the christians antidote ag harrison, john, of the inner temple. 1656 36144 53 0 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-06 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 taryn hakala sampled and proofread 2008-09 taryn hakala text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a vindication of the holy scriptures . or the manifestation of jesus christ the trve messiah already come . being the christians antidote against the poysons of judaisme and atheisme of this present age . proved out of sacred scripture , ancient historians , and jewish rabbins . by that learned , and late eminent divine , john harrison . london , printed by j. m. and sold by j. benson , and j. playford , at their shops in dunstans church-yard , and in the inner temple . 1656. the authors epistle to the forlorn and distressed jews in barbary ; and in them , to all others now groaning under the heavie yoke of captivity , in what nation soever ; scattered and dispersed throughout the world . grace , mercy , and peace be multiplyed , in christ jesus the true messiah . being employed not long since into barbary , the land of your captivity , where at this present you live in great bondage and slavery , and so have done this long time ( as do also the rest of your brethren and nation elsewhere , dispersed throughout the world , groaning under the yoke of their cruel task-masters , as did your forefathers in the land of egypt four hundred and thirty yeers ; this captivity of yours having continued now almost four times four hundred yeers ; the last and greatest of all , then the which was never heard nor read of greater of any people , from the creation of the world to this day , nor shall be ) the king at that time of my arrival , upon his expedition towards fez , i appointed to stay at saphia till his return back from those wars ; where i remained in the lower castle almost six moneths , solitary , and in suspense , expecting the doubtful event thereof . whether resorted to me often to accompany me , and for my better instruction in the hebrew ( whereof i had a little taste before ) one of the chief rabbins of that your synagogue , rabbi shimeon , a man of grave and sober carriage , and pleasant otherwise , of whose company i was very glad . now and then ( among other matters ) arguing and reasoning of the messiah ( as ye say , yet to come , but as we say , and are able to prove , by invincible arguments and demonstrations , both out of your own law and rabbins , already come ) which gave me occasion ( having little else to do , and not knowing how to pass that tedious time better ) to gather together all those arguments and reasons i had read , or for the present could conceive of my self , drawn out of the sacred scripture , and other books , as touching that controversie . whereby i might be the more able , over and besides the matter of employment and business i came about , to maintain that religion professed in my country , and the vndoubted faith , whereof his majesty , the king of great britain ( as others his predecessors have done ) pro●●ss●th himself a chief defender ; according to that his most just title , defender of the faith . and afterwards , when the king sent for me to morocus , being lodged amongst you by his appointment in the judaria , in one of your principal houses ; where i staid , before i could get a dispatch from the king , three moneths and an half ; where also i grew familiarly acquainted with divers of your nation and was presented at sundry times ( especially at your marriages and solemn feasts ) with divers of your dainties , which i took very kindly , and ever since have studied what christian dainties i might send you back again in recompense ; or rather duties insteed of those dainties . seeing also in the mean time ( which i could not chuse but see with much pity and compassion ) the great and grievous oppression under which you groan ; taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather then fail ; drubbings ( so many hundred blows at once , as my self have both seen and heard ) with that base servile and most contemptible state and condition ( otherwise above any other nation or people ) under which you live : not only in barbary , but in all other parts of the world besides , as a fatal effect of that heavie curse laid on you by your own forefathers long ago upon the death of christ ( when pilate the judge washed his hands , saying , i am innocent of the blood of this just man , look ye to it ) they cryed with one consent , his blood be upon us , and on our children . as also of that prophesie of our saviour in his life time , when he wept over jerusalem , saying , oh if thou hadst even known , at the least in this thy day , those things which belong to thy peace , but now are they hid from thine eyes , &c. and more particularly to his disciples , he reneweth it over and again ; when ye shall see jerusalem besieged with souldiers , then know ye that her desolation is at hand . for these be the days of vengeance , to fulfil all things that are written . for there shall be great distress in this land , and wrath over this people . and they shall fall on the edge of the sword , and shall be lead captive into all nations , &c. which heavie curse of your own forefathers , and prophesie of his , how truly they have been fulfilled both the one and the other , all the world seeth , and ye your selves feel the effect , as before . the lord in mercy take away the vail from your hearts , that at length ye may know those things which belong to your peace , which now are hid from your eyes : for why will ye die , o ye house of israel ? these considerations ( i say ) and reasons , with some others , have moved me ; and partly in recompense of those your defina's and dainties , whereof i tasted so often while i was amongst you , to send you here a small banquet , of such dainties as christendome can afford ; wishing you would but tast some part of mine ( as i did of yours ) being indeed sabbath days dainties : tast ( i say ) and see how sweet the lord is . and the rather do i invite you to this banquet , yea rather provoke you thereunto , even to your own salvation , which through your fall is come to us gentiles to provoke you ; as it as in that place , for that now the time of your redemption draweth near ( with ours , much neerer now then when we believed ) foretold also both by christ and his apostles , as was your desolation ; and shall one day as surely and certainly come to pass , the one as the other . for god that hath promised , is of power to perform it , he will do it ; he is able to graff you in again into your own olive tree . verily i tell you ( saith our saviour to the pharisees ) ye shall not see me , until the time come , that ye shall say , blessed is he that cometh in the name of the lord therefore such a time shall come , without all doubt , wherein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy ghost , as did your forefathers , also in another place , and jerusalem shall be trodden under foot of the gentiles , until the time of the gentiles be fulfilled : so long , and no longer , there is the period . and paul the apostle in a most fervent manner , both prayeth and prophesieth to this effect : brethren , my hearts desire and prayer to god for israel is , that they might be saved . then prophesieth at large in the chapter following , and that most divinely , as of their fall , so of their general call in due time , with many arguments and reasons to that purpose . which prayer and prophesie of h●● , proceeding from a divine instinct and revelation , no doubt shall one day take effect . for it cannot be but that the word of god should take effect . for it is the power of god unto salvation to every one that believeth to the jew first , and also to the grecian : to the jew first , there is the promise , there is the priviledge . lift up your heads now therefore o ye jews , sons of abraham , children of the promise , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises : of whom are the fathers and of whom concerning the flesh , christ came . i say , lift up your heads , and listen to the heavenly calls of christ and his apostle paul , for your redemption draweth neer . this is the generation of them that seek him , of them that seek thy face : jacob , selah . lift up your heads ye gates , and be ye lift up ye everlasting doors and the king of glory shall come in . and let us christians also ( upon whom the ends of the world are come ) lift up our heads and know ( remembring that parable of the fig-tree ) when we see these things begin to come to pass , that the kingdom of god is near , even at the doors . verily , i say unto you , this generation shal not pass , till all these things be done : heaven and earth shall pass away , but my words shall not pass away . they are the words of our saviour . and now brethren ( to return to paul ) i commend you to god and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . be favourable unto zion , for thy good pleasure build the walls of jerusalem . then shalt thou accept the sacrifice of righteousness , even the burnt offering and oblation , then shall they offer calves upon thine altar . o give salvation unto israel out of zion ; when god turneth the captivity of his people , then shall jacob rejoyce , and israel shal be glad . when the lord brought again the captivity of zion , we were like them that dream ; then was our mouth filled with laughter , and our tongue with joy : then said they among the heathen , the lord hath done great things for them . the lord hath done great things for us , whereof we rejoyce . o lord bring again our captivity , as the rivers in the south . save us ( o lord our god ) and gather us from among the heathen , that we may praise thine holy name , and glory in thy praise . comfort us according to the days that thou hast afflicted us , and according to the yeers that we have seen evil . thou wilt arise and have mercy upon zion , for the time to have mercy thereon , for the appointed time is come . for thy servants delight in the stones thereof , and have pity on the dust thereof . then the heathen shall fear the name of the lord , and all the kings of the earth thy glory : when the lord shall build up zion , and shall appear in his glory : and shall turn unto the prayer of the desolate , and not despise their prayer . this shall be written for the generation to come , and the people which shall be created shall praise the lord , for he hath looked down from the height of his sanctuary , out of the heaven did the lord behold the earth : that he might hear the mourning of the prisoner , and deliver the children appointed unto death ; that they may declare the name of the lord in zion , and his praise in jerusalem . for god will save zion , and build the cities of judah , that men may dwel there , and have it in possession : the seed also of his servants shall inherit it , and they that love his name shall dwell therein . surely the lord will not fail his people , neither will he forsake his inheritance . he hath alway remembred his covenant and promise , that he made to a thousand generations . thou wilt think upon thy congregation which thou hast possessed of old , and on the rod of thine inheritance , which thou hast redeemed , and on mount zion wherein thou hast dwelt . yea when the lord turneth again the captivity of his people , which will be when they turn unto him by hearty repentance , not before ; when they cryed unto the lord in their trouble , he delivered them out of their distress ; then will he make even their very enemies to become their friends , and give them grace and favour in the sight of all those kings and princes under whom they now live , and groan in most miserable slavery and bondage ( as in their former captivities may be observed ) he saw when they were in affliction , and heard their cry . he remembred his covenant towards them , and repented , according to the multitude of his mercies , and gave them favour in the sight of all them that led them captive ; for the hearts of kings are in the hands of the lord , as the rivers of waters , he turneth them which way soever it pleaseth him . so the lord stirred up the spirit of cyrus king of persia ( after that their seventy yeers captivity in babylon , as also darius and others , to write in their behalf , sundry most favourable edicts for their return into their own country again , with large liberality for the re-edifying of the temple of god in jerusalem : for the lord had made them glad , and turned the heart of the king of asshur unto them , to encourage them in the work of the house of god even the god of israel . therefore ezra blesseth the lord for all these extraordinary favours , saying , blessed be the lord god of our fathers , which so hath put in the kings heart to beautifie the house of the lord that is in jerusalem , &c. yea rather then fail of his promised deliverance to his people , when they cry unto him in their distress , he will rebuke even kings for their sakes : as he did pharaoh king of aegypt , in the days of old ; with this peremptory command by the hand of moses over and over ; let my people go , that they may serve me , or if thou wilt not , &c. inflicting upon them one plague after another , till at length they were forced to drive them away ( as it is in that place ) rise up , get you out from among my people , and go serve the lord , as ye have said . and the egyptians did force the people , because they would send them out of the land in hast ( for they said , we die all ) giving them favour in the mean time in the sight of the egyptians : also moses was very great in the land of egypt , in the sight of pharaohs servants , and in the sight of the people . behold , i have made thee pharaohs god ( saith the lord ) so he brought out israel from among them , for his mercy endureth for ever ; with a mighty hand , and out-stretched arm , &c. after four hundred and thirty yeers captivity in aegypt . and when the four hundred and thirty yeers were expired , even the self same day departed all the hosts of the lord out of the land of egypt . and the lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to give them light . he divided the sea in two parts , and made israel to pass through the midst of it , and overthrew pharaoh and his host in the red sea , for his mercy endureth for ever . so leading them through the wilderness , and feeding them forty yeers with manna from heaven ; till at length he brought them safe and sound ( as it were upon eagles wings ) maugre all difficulties and oppositions of enemies whatsoever , even to the promised land of canaan , the lot of their inheritance . where thy continued in peace and prosperity so long as they served him , and kept his commandments ; but when once they sinned against him ( or rather as often as they sinned , for it was not once , but often ) and forgate the lord their god , which brought them out of the land of egypt , out of the house of bondage : then he suffered their enemies to prevail against them , and tyrannize over them , somtimes one , and somtimes another , till at length they were carried captives to babylon . yet ever ( as the burden of that psalm is ) when they cryed to the lord in their trouble , he delivered them out of their distress , raising up from time to time judges as he did moses and joshua at the first , which delivered them out of the hands of their oppressors . othoniel , who delivered them out of the hands of the king of aram , as it is in that place , where it is said , that the children of israel did wickedly in the sight of the lord , and forgot the lord their god , and served baalim ; therefore the wrath of the lord was kindled against israel , and he sold them into the hand of chushan-rishathaim , king of aram , whom they served eight yeers . but when they cryed unto the lord the lord stirred them up a saviour , even othoniel , &c. so the land had rest forty yeers . ehud , who delivered them out of the hand of eglon , king of moab . then the children of israel again committed wickedness in the sight of the lord , and the lord strengthned eglon king of moab , &c. so they served eglon king of moab eighteen yeers . but when they cryed unto the lord , the lord stirred them up a saviour , ehud the son of gera , &c. so the land had rest eighty yeers . and after him was shamgar the son of anath , which slew of the philistims six hundred men with an ox-goad , and he also delivered israel . deborah and barack who delivered them out of the hand of jabin , king of canaan . and the children of israel began again to do wickedly in the sight of the lord , and the lord sold them into the hand of jabin king of canaan , whose chief captain was sisera . then the children of israel cryed to the lord , &c. and at that time deborah a prophetess judged israel ; then she sent and called barack &c. and the lord destroyed sisera , and all his chariots , &c. and the land had rest forty yeers . gedeon , who delivered them out of the hands of the midianites . afterward the children of israel committed wickedness in the sight of the lord , and the lord gave them into the hands of midian seven yeers , &c. so was israel exceedingly , impoverished by the midianites : therefore the children of israel cryed unto the lord , &c. and he raised them another saviour , even gedeon , that valiant man , who with three hundred men ( and no more ) such as lapped water with their tongues ( the rest sent away by the lords command ) overthrew the whole host of midian , with this cry , the sword of the lord and of gedeon . thus was midian brought low before the children of israel , so that they lift up their heads no more : and the country was in quietness forty yeers in the days of gideon . but when gideon was dead , the children of israel turned away , &c. and remembred not the lord their god which had delivered them out of the hands of all their enemies on every side , &c. after him succeeded abimelech his son , after abimelech tola : after tola , jair the gileadite . after these arose jepthe , who delivered them out of the hand of the ammonites . and the children of israel wrought wickedness again in the sight of the lord , and served baalim , &c. and forsook the lord , and served not him . therefore the wrath of the lord was kindled against israel , and the lord sold them into the hands of the philistims , and into the hands of the children of ammon , &c. then the children of israel cryed unto the lord , &c. so the lord raised them up another valiant man , even jepthe . then the spirit of the lord came upon jepthe , &c. so jepthe went unto the children o● ammon to fight against them , and the lord delivered them into his hands . thus the children of ammon were humbled before the children o● israel . and jepthe judged israel six yeers . after him ibzan of bethlehem judged israel . after him elon . after elon , abdon but the children of israel continued to commit wickedness in the sight of the lord , and the lord delivered them into the hands of the philistims forty yeers . then god raised up sampson , who with the jaw bone of an ass slew a thousand of the philistims at once . and be judged israel in the days of the philistims twenty yeers . thus may we see by at these examples ( and make use thereof , if we be wise ) what the state and condition of gods people hath been ever of ●old , the effect in brief , or burden of the song , nothing else but this : when they sinned against the lord , he delivered them into the hands of their enemies : but when they cryed to the lord in their trouble ( that is to say , repented ) he straightway delivered them out of their distress , raising up from time to time one saviour or deliverer after another , and so immediately governing them by judges till the day of samuel . when this people growing worse and worse , and not contented with this sacred kind of government , immediately from god himself , but desiring a king like all other nations : make us a king to judge us , like all other nations : he gave them a king in his anger , saying to samuel : hear the voice of the people in all that they shall say unto thee ; for they have not cast thee away , but they have cast me away , that i should not reign over them , &c. and as before under the judges , so now under the kings still as they sinned and multiplyed their transgressions , so did the lord inflict and multiply upon them his judgements one plague after another , til at length they were carried captives into babylon . after which long captivity , yet restored again upon their repentance , the time was not long , but they fell again to their old byas , and forgate the lord their god , which had done so great things for them ▪ yea , rather now worse then ever , persecuting the prophets from time to time , whom god raised up amongst them , and killing them one after another , even till the coming of the messiah , and him also they crucified . whereupon ensued this last and final desolation as the full measure of their sine deserved , and as themselves desired , saying , his blood be upon us , and upon our children ; which hath continued now almost these sixteen hundred yeers ; the longest captivity , and greatest misery that ever hapned to any people ; and , so shall continue , till they ( as did their forefathers ) turn to the lord by true and hearty repentance , & cry unto the lord in their trouble , and then will the lord deliver them out of their distress , according to the former examples , and not before . and this is the state and condition of the jews at this day the miserable state i say , with the cause and the remedy which god grant they may make use of , amen . an allarum to the jews , or the messiah already come . first for the promises and prophesies of old , as touching the coming of a messiah , whom we cal christ , both they and we agree ; both of us reading dayly in our churches and synagogues , teaching and holding for canonical the very selfe same scriptures , even the law and the prophets . in so much that the gentile is often times enforced to marvail , when he seeth a people so extreamly bent one against another , as the jewes are against christians , and yet do stand so peremptorily in defence of those very principles , which are the proper causes of their disagreement , but in the interpretation and application thereof ariseth all the controversie , they understanding and applying all things literally and carnally to their long looked for messiah yet for to come : we after a spiritual manner , understanding all those promises and prophesies to be most truely and real● fulfilled in the person of our blesse● messiah already come , they expecting a temporal king to rule and conquer in this world , we acknowledging a spiritual king , whose kingdom is not of this world , as himselfe did many times protest while he was in the world : my kingdom is not of this world . to begin with adam , and so forward . gods promise to adam . the first promise , as touching the messiah is this made to adam after his ●all , for the restoring of mankind to wit that the seed of the woman should break the serpents head , that is to say , one of her seed to be born in time , should conquer the devil , death and sin , as the ancient jews understand this place , which being a spiritual conquest , and against a spiritual enemy the devil , he ( i mean the messiah ) must needs be a spiritual , and consequently not a temporal king , as the jewes imagine . gods promise to abraham . the second to abraham , isaac , and jacob , often repeated . to abraham , gen. 12.3 . in thee shall all the families of the earth be blessed . to isaac , gen. 26.4 . in thy seed shall all the nations of the earth be blessed . to jacob gen. 28 : 14. in thee and in thy seed shall all the families of the earth be blessed . therefore the gentiles as well as the jewes , the blessing is general without exception , all the families of the earth , all nations , no prerogative of the jew , no exception of the gentile , as touching the messiah , i mean the benefit of this so general and great a blessing , though otherwise much every way , as the apostle reasoneth to the romans . whereupon i infer as before , that the messsiah must be a spiritual , and not a temporal king : otherwise it had been but a very small benediction to abraham , or others after him ( who never saw their messiah actually ) if he must have been only a temporal king , and much less blessing had been to us gentiles , if this messiah of the jews must have been a worldly and temporal monarch , to destroy and subdue all those nations formerly blessed ( and blessed shall they be ) to the servitude of jury , as the latter teachers do imagine . the prophesie of jacob . the third , ( which confirmeth the former ) is the prophesie of jacob at his death , gen. 49.10 . the rod or scepter shall not depart from judah . nor a lawgiver from between his feet , till shiloh come , and the people or nations shall be gathered unto him . which the chalde paraphrase , as also onkelos , both of singular authority among the jews , do interpret thus . until christ or the messiah come ( which is the hope and expectation of all nations , as well gentiles as jews ) the government shall not cease in the house or tribe of juda. whence i infer the same conclusion as before , that if the messiah must be the hope and expectation , as well of the gentiles as of the jews , then can he not be a temporal king to destroy the gentiles , as the latter jews would have it , but a spiritual king , as before hath been declared . secondly , if the temporal kingdom of the house of juda , whereof the messiah must com , shal cease and be destroyed at his comming , and not before , that being a certain sign of the time of his manifestation , how then can the jews expect yet a temporal king for their messiah , the scepter already departed and gone , their kingdom and priesthood defaced , their city and temple destroyed , themselves scattered amongst all nations , and so have continued almost this sixteen hundred years , yea such a fatal and final desolation by gods just judgement brought upon that woful nation , and that not many years after the death and passion of our saviour jesus christ , according to his prophesie in his life time , as may fully settle our faith in this point . the prophesie of moses . the fourth is that of moses to the people of israel , the lord thy god will raise up unto thee a prophet like unto me , from among you , even of thy brethren , unto him ye shall hearken , &c. and in the verses following , i will raise them up a prophet from among their brethren like unto thee ( saith god to moses ) and will put my words into his mouth , and he shall speak unto them all that i shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him . which words cannot be understood of any other prophet that ever lived after moses amongst the jews ; but only of the messiah , as appeareth most plainly in another place in deutrenomy , where it is said , there arose not a prophet in israel like unto moses , whom the lord knew face to face , in all the miracles and wonders which the lord sent him to do , &c. no such prophet except the messiah ever after to be expected : but the messiah he it is that must match and overmatch moses every way , he must be a man as moses was in respect of our infirmities , even according as the people of israel themselves desired the lord in horeb , saying , " let me hear the voice of the lord god no more , nor see this great fire any more , that i dye not . and the lord said unto moses , they have well spoken , i will raise them up a prophet from among their brethren , like unto thee . &c. he must be a law-giver , as moses was , but of a far more perfect law , as hereafter shal appear , he must be such a one whom the lord hath known face to face , as he did moses , but of a far more divine nature . for as it is in isaiah , who shall declare his age ? lastly , he must be approved to the world by miracles , signs and wonders , as moses was , which the lord shall send him to do , as he did moses . but no such prophet hath ever yet appeared in the world , nor ever shall , who hath so fitly answered this type , so perfectly observed the law of moses ( which moses himself could not do ) giving us instead therof a far more excellent law , as was prophesied long before , that he should . and finally , so miraculously approved himselfe to the world , to be sent from god , by signs and wonders done both by himself and his apostles , as hereafter shall appear ) except this christ which we profess , therefore he alone is the true messiah , and no other to be expected . the prophesie of david . the fift , is the prophesie of david , a type also of the messiah , who for that he was a holy man , a man after gods own heart , out of whose linage the messiah was to come , had this mystery most manifestly revealed unto him , for the assurance whereof as of a great mystery , even that of christ and his church , god bindeth himselfe by an oath , saying , i have made a covenant with my chosen , i have sworn unto david my servant , thy seed will i establish for ever , and set up thy throne from generation to generation , selah . which words although the lattter jews will apply to king solomon ( and so in some sort they may , for that he also was a type of the messiah ) yet properly these words , i will establish the throne of his kingdom for ever , so often repeated , cannot be verified of solomon , whose earthly kingdom was rent and torn in pieces , streight after his death , by jer●boam , and not long after , as it were extinguished , but they must needs be understood of an eternal king and kingdom , as must also those other words of god in the psalms : thou art my son , this day have i begotten thee , ask of me , and i will give thee the heathen for thine inheritance , and the ends of the earth for thy possession , thou shalt crush them with a rod of iron , and break them in pieces like a potters vessel : which prophesie was never fulfilled in solomon , nor in any other temporal king in jury after him . and much lesse this that followeth , they shal fear thee as long as the sun and moon endureth , from generation to generation . in his days shall the righteous flourish , and aboundance of peace so long as the moon endureth . his dominion also shall be from sea , to sea , and from the river unto the ends of the earth . they that dwell in the wilderness shall kneel before him , and his enemies shall slick the dust . the kings of tharshish , and of the isles shall bring presents : the kings of sheba and seba shall bring gifts , yea all kings shall worship him , all nations shall serve him . his name shall be for ever , his name shall endure as long as the sun , all nations shall be blessed in him , and shall bless him . and blessed be the lord god , even the god of israel , which only doth wondrous things . and blessed be his glorious name for ever , and let all the earth be filled with his glory , amen , amen . and so he endeth ; as it were , in a trance , ravished beyond measure , with the sweet and heavenly contemplation of this spiritual and everlasting kingdom of the messiah , for to him , and to no other can all these circumstances , and hyperbolical speeches of david ( rapt with the spirit of prophesie ) properly and primarily appertain , though literally the jews understand them of solomon , as they do many other places in like case , applying them only to the type , never looking to the substance , whereof those types and fitures were but shadows and semblances ; god of his mercy in his good time take away the vaile from their hearts , that at length they may see the true solomon in all his royalty , not any longer to grope at noon days , winking with their eyes against the clear sun like their fore-fathers , as it is in isaiah : a most fearful judgement of god laid upon that nation of old , objected to them many times and oft , both by christ and his apostles , but in vain , go and say unto this people , ye shall hear indeed but shall not understand , ye shall plainly see and not perceive , make the heart of this people fat , make their ears heavy , and shut their eyes , least they see with their eyes , and hear with their ears , and understand with their hearts , and convert and be healed . whereupon ensueth ( even upon this winking and wilful obstinasie ) a most severe denunciation of final desolation . lord how long ( saith the prophet ) and he answered , untill the cities be wasted without inhabitant , the houses without a man , and the land be utterly desolate , &c. but yet a tenth reserved to return , a holy seed remainig in due time to be converted . this judgment and desolation hath been a long time upon them , they feel it and groan under the burthen of it , as their forefathers did in egypt under pharaoh , and yet winking , shut their eys , and will not see it , i mean , acknowledge the true cause of these so great judgements revealed from heaven upon them , even the contempt of gods holy prophets sent unto them from time to time , but especially of the messiah , whose blood lyeth heavily upon them , even to this day , as their forefathers desired , his blood be upon vs and on our children , which all the world seeth is come to pass yea they themselves feel it , yet winking with their eye they will not see it . but there is a tenth to return , &c. the rest which will not this messiah to reign over them , let them look into that parable in the gospel , there shall they find a far more fearful destruction denounced then the former . the first being but for a time , but a type of the other , but a beginning of woes , the other eternal , for ever and ever . the first he pronounceth with tears over jerusalem , the second he denounceth as an angry judge , provoked at length to execute his fierce wrath upon them , without any compassion at all . his words are these , moreover , those mine enemies , which would not that i should reign over them bring them hither , and slay them before me . which words of our saviour although they will in no wise believe , no more then they did the former , yet shal they find his words one day , as truly fulfilled to them in the one as they have done already in the other . and howsoever hitherto they have esteemed of him as a false prophet , a deceiver , yet hath he been to them but too true a prophet in all their calamities both first and last . and so after this long digression i come to the next . the prophesie of jeremy . the sixt , which confirmeth the former , is that of jer. 23.5 . behold the dayes come , saith the lord that i will raise up unto david a righteous branch , and a king shall reign , &c. and this is the name whereby they shall call him , the lord our righteousness . this was spoken of davids seed about 400. years after david was dead and buried , which proveth manifest , that the former promises were not made unto him for solomon his son , or any other temporal king of his line , but only for the messiah , who was called so peculiarly the son and seed of david . the prophesie of ezekiel . the seventh which also confirmeth the other , is that of ezek. 34.23 . i will set up a shepherd over them , he shall feed them , even my servant david , &c. in which words the jews themselves do confesse in their talmud , that their messiah is called by the name of david , for that he shall descend of the seed of david , and so it must needs be , for that king david being dead so long before , could not now come again in his own person to feed them himselfe . the prophesie of isaiah . the eighth is the prophesie of isaiah , 2.2 . it shall be in the last days , that the mountain of the house of the lord shall be prepared in the top of the mountains , and shall be exalted above the hills , and all nations shall flow unto it , &c. for the law shall go forth of sion , and the word of the lord from jerusalem . he shall judge among the nations . which very words michah repeateth , chap. 4.1 . and are applied there as also here unto the messiah , they can have no other meaning , by the judgment of the jews themselves . in that day shall the bud of the lord be beautiful and glorious , and the fruit of the earth shall be excellent . unto us a child is born , and unto us a son is given , and the government is upon his shoulders , he shall call his name wonderful , councellour , the mighty god , the everlasting father , the prince of peace , the increase of his government shall have none end . and in the 11. chapter , there shall come a rod forth of the stock of ishai , and a graff shall grow out of his root , and the spirit of the lord shall rest upon him . behold your god commeth , &c. then shall the eyes of the blind be lightened , and the ears of the deaf shall be opened ; then shall the same man leap like a hart , and the dumb mans tongue shall sing , &c. chap. 35.4 . ' and he said , it is a small thing that thou shouldst be my servant , to raise up the tribes of jacob , and to restore the desolations of israel . i will also give thee for a light of the gentiles , that thou maist be my salvation unto the ends of the earth , chap. 49.6 . out of all which places before aledged , i conclude , first the comming of a messiah , which the jews will not deny : secondly , that he must be king , as well of the gentiles as of the jews , which they cannot deny : thirdly , that he must be a spiritual & a temporal king , as they imagin . it followeth next to be proved , that he must be both god and man , even the son of god : the second person in trinity to be blessed for evermore , which also they shall not deny . that the messiah must be both god and man . the jews at the first agreed with us in all , or most points , as touching the messiah for to come , denying only the fulfilling or application thereof in our saviour , but since the latter jews finding themselves not able to stand in that issue against us , they have devised a new plea , saying , that we attribute many things unto jesus , that were not foretold of the messiah to come , namely , that he should be god , and the son of god , the second person in trinity , which we will prove both by scriptures , as also by the writings of their own forefathers . for scriptures , it is evident by all ( or the most ) alledged before , that the messiah must be god , even the son of god , indued with mans nature , that is , both god and man . genesis , where he is called the seed of the woman , it is apparent he must be man , and in the same place , where it is said , he shall break the serpents head , who can do this but only god ? so in isaiah , where he is called the bud of the lord , his godhead is signified , and when he is called the fruit of the earth , his manhood . and so in another place . behold a virgin shal conceive and bare a son and thou shalt call his name immanuel , that is to say , god with us ; which name can agree to none , but to him that is both god and man . and who can interpret these speeches , that his kingdom shall be everlasting , isa. 9. that his name shall be for ever , it shall endure as long as the sun and the moon . that all kings shall worship him , all nations serve him , psa. 72 worship him all ye gods , ps. 97. that no man can tell his age , isa. 53 , that he must sit at the right hand of god , ps. 110. who , i say , can understand or interpret them but of god , seeing in man they cannot be verified , with which place of scripture the evangelists do report , that jesus did put to silence divers of the learned pharisees : for , saith he , if the messiah be davids son , how did david call him lord ? signifying thereby , that albeit he was to be davids son , as he was man yet was he to be davids lord , as he was god , and so do both rab. jonathan , and their own publick commentaries interpret this place . michah is plain , his going forth is from the beginning , and from everlasting . and isaiah is bold to proclaim him by his own name , even god , and to give him his right stile , with all additions , ( as herolds to great kings and princes use to do ) he shall call his name wonderful , councellor , the mighty god , the everlasting father , the prince of peace , &c. in vaine therefore is that objection of the jewes , that el , or elohim , signifying god , is sometimes a plyed to a creature , here it cannot be so , nor in the next place following , ps. 45.6 . thy throne o god is for ever and ever . &c. wherefore god even thy god hath annoynted thee with the oyl of gladness above thy fellows : which cannot , be applyed to solomon , but as a type of the messiah . howsoever the name jehovah , which is of such reverence among the jewes , that they dare not pronounce it , but in place thereof read adonai , that i am sure they will never grant to belong to any creature . then what say they to that of jer. 23.6 . where the messiah is called in plain terms jehovah , and this is the name whereby they shal cal him , jehovah our righteousnesse . so likewise chap. 33.16 . over again is he called by the same name jehovah our rightousness . and so do the ancient jews themselves expound this place , namely , rabbi abba , who asketh the question what the messiah shal be called , and answereth out of this place , he shall be called the eternal jehovah . the like doth misdrasch , upon the first verse of the 20. psalm . and rabbi moyses hadersan upon gen. 41 expounding that of zephany 3 9. concludeth thus : in this place jehovah signifieth nothing else but the messiah . and so did one of the jews at unawares acknowledge to me , alledging that place out of the psalmes , the lord doth build up jerusalem , &c. that their messiah at his comming should build a new city and sanctuary , much more glorious then the former . so did he also interpret that place of hag. 2.10 . of a third temple . whereupon i inferred , seeing in those words he alledged , the lord doth build up jerusalem , the hebrew word is jehovah , therefore by his own intepretation the messiah must be jehovah which he could not well shift off , but said that adonai ( for jehovah they dare not name ) must there be understood , which point of the godhead of the messiah the most ancient jews did ever acknowledge , proving by sundry places of scripture , not onely that he should be the son of god , but also the word of god incarnate . first that he should be the son of god , they prove out of gen. 49.10 . the scepter shal not depart &c. til shiloh come . which rabbi kimhi proveth to signifie his son , that is the son of god oat of isaiah , where he is called , ' the bud of the lord out of the psalms , where it is said , thou art my son , this day have i begotten thee . and a little after ' kiss the son least he be angry , and ye perish , blessed are all they that trust in him . which last words cannot be understood of the son of any man , for it is written , cursed be the man that trusteth in man , jer. 17.5 . secondly , that he shall be the word of god , they prove out of isaiah , as also out of hosea , where it is said , i will save them by the lord their god . ionathan translateth it thus , i will save them by the word of their god . so where it is sayd , the lord sayd to my lord , sit at my right hand , &c. the lord said to his word , sit at my right hand . also where it is sayd , he sent his word and healed them . rabbi isaack arama upon gen. 47. expoundeth it to be meant of the messiah , that shall be gods word : so likewise that of iob , i shall see god in my flesh , &c. rabbi simeon upon gen. 10. gathereth thereupon , that the word of god , shall take flesh womans womb . another out of these words ; jehovah our god is one jehovah , proveth the blessed trinity , saying , by the first iehovah , is signified god the father , by the next , which is elohim , god the son , and by the other johovah , god the holy ghost proceeeding of them both : to all which is added the word one ; to signifie , that these three are indivisible , but this secret ( saith he ) shall not be revealed until the coming of the messiah . these are the words of rabbi ibda , reported by rabbi simeon in a treatise called zoar , of great authority among the jews , where also they said rabbi simeon , interpreteth those words of isaiah , holy , holy holy , lord god of hosts , in this manner . isaiah by repeating three times holy ( saith he ) doth signifie as much as if he had said , holy father , holy son , and holy spirit : which three holies do make but one lord god of hosts , which mystery of the blessed trinity . rabbi hacadosch gathereth out of the very letters of jehovah , upon those words of jeremy before recited , the two natures of the messiah , both divine and humane , his two filiations , the one whereby he must be the son of god , the other whereby he must be the son of man : concluding thereupon , that in him there shall be two distinct natures , and yet shall they make but one christ , which is the same that we christians hold . philo that learned jew shall end this first consideration , touching the nature and person of the messiah , as himself writeth in his book de exulibus , by tradition we have it , saith he , that we must expect the death of an high priest , which priest shall be the very word of god , void of all sin , whose father shall be god , and this word shal be the fathers wisdom , by which all things in this world were created , &c. therefore the messiah must be both god and man , both by the scriptures , as also by their own writers they cannot deny it . that the messiah must change the law of moses . as the messiah must be both god and man , even the natural and onely begotten son of god , and the very word of god incarnate , void of all sin , able to satisfie the wrath of his father , and to fulfil the law of moses for us : which moses himself could not do , nor any other after him . it was a burthensome law to the children of israel , a yoak which neither they nor their forefathers were able to bear : so having once in his own person most exactly accomplished the same here on earth , together with all rites , ceremonies , prophesies , types , figures and circumstances , of his comming clearly fulfilled in him , and by him . it was necessary ( i say ) the substance being once come , those shadows and ceremonies should cease and be abolished , i mean the ceremonial law totally , for as touching the moral law , or the commendments he saith , i came not to destroy the law or the prophets , but to fulfil them , only thus far hath he abolished that too , he hath taken away the curse of it , hanging it on his crosse ; even the hand writing that was against us , together with himselfe crucified . this ceremonial law of moses ( i say ) consisting of such a multitude of ceremonies , figures , types , sacrifices , &c. all of them for the most part pointing at the messiah to come ; for by those outward signs and services appointed by god to his people , they were still put in mind of his covenant , and assured of his promise , that the messiah should come . moreover it being proper and peculiar to one only nation in all the world , namely jury , the exercise thereof permitted , but in one onely place of that country , namely jerusalem , whither every man was bound to repair three times every year , to wit , at the pasqua , pentecost , and the feast of taberbernacles , there and no where else to offer sacrifice . i say this law of moses , being altogether ceremonial , and peculiar to that nation , it was necessary at the coming of the messiah , the same should be abolished , and a more general and perfect law given and established , a law that should be common to all men , serve for all countries , times , places , and persons , otherwise how could the gentiles be made partakers of the covenant , as well as the jews , how could all these nations so far distant from jerusalem , repair thrice every year thither , how should every woman dwelling in the east or west india's repair thither for her purification , after every childbirth , as by the law of moses she was commanded , levit. 12. therefore it is manifest , that this law of moses was given to continue but for a time even till the comming of the messiah , and then another to come in place to continue , till the worlds end . this signified moses to the people , after he had delivered the former law to them , saying , the lord thy god will raise up unto thee a prophet like unto me , from among you , even of thy brethren , unto him shalt thou hearken . as if he had said , ye shall hear me till he come , who must be a lawgiver as my selfe but of a far more absolute and perfect law , and therefore more to be reverenced and obeyed . and then he addeth in the person of god himself , this thundering sentence against all mis-believers : whosoever will not hearken unto my word , which he shall speak in my name , i will require it of him . which words cannot be verefied in any other prophet after moses until christ , for that of those prophets ' there arose none in israel like unto moses , deut. 34.10 . they had no authority to be lawgivers , as moses had , but were all bound to the observation of his law till christ should come , whom moses here calleth a prophet like unto himself , that is , a lawmaker , exhorting all men to hear and obey him . hereunto the prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . a prophet like unto moses , they must let that alone to the messiah , whose office it is to change the law of moses , given upon mount sinai , and in stead thereof to promulgate a new law , to begin at sion , as saith the prophet isaiah , the law shall go forth of sion , and the word of the lord from jerusalem . which cannot be understood of moses law , published eight hundred years before this prophesie , and that from sinai , not from sion , but of the preaching of the gospel , which began at jerusalem , and from thence was spread over al the world . which the same isaiah foresaw , when talking of the messiah , he saith , in that day shall five cities in the land of egypt speak the language of canaan , &c. in that day shall the altar of the lord be in the midst of the land of egypt , and a pillar by the border thereof , unto the lord . and the egyptians shall know the lord in that day , and do sacrifice and oblation , and shall vow vows , &c. which could not be verified of the law of moses , for by that law , the egyptians could have neither altar nor sacrifice , but it was fulfilled upon the coming of christ , when the egyptians were made christians . also in another place , and the isles shall wait for his law . the same was likewise foretold by god in malachy , where he saith to the jews , and of the jewish sacrifices , i have no pleasure in you , neither will i receive an offering at your hands , for from the rising of the sun , until the going down of the same my name is great among the gentiles , and in every place incense shall be offered unto my name , and a pure offering , for my name is great among the gentiles , saith the lord of hosts . wherein we see , first a reprobation of the jewish sacrifices , and consequently of the law of moses , which dependeth principally thereupon . secondly , that among the gentiles there should be a pure manner of sacrifice , more grateful unto god then the other , not limitted either in respect of time or place , as the mosaical law and sacrifice was . for so saith god in ezekiel , i gave them statutes which were not good , and judgements , wherein they shal not live , that is not good to continue perpetually , nor shal they live in them any longer , but til the time by me appointed . of which time he determineth more particularly by jeremiah in these word , behold the days come , saith the lord , that i will make a new covenant with the house of israel and judah , not according to that covenant which i made with their fathers , &c. where you see a new covenant or testament promised different from the old , whereupon i conclude , the old law of moses by the messiah must be changed into a new . the time of his manifestation with all other circumstances . now for the time of his manifestation , with all other circumstances , of his birth , life , death , resurrection , ascension and those things also that fel out afterwards , if we shal consider how particularly , and precisely they were all foretold by the prophets , and how long before ( some hundreds , some thousands of years ) before they fel out ; as also how exactly they were all fulfilled in the person of our blessed saviour : all directed like so many lines to one center : we shal ( as it were in a mirrour ) see and behold both the truth of christan religion setled upon a most firm and unmoveable center ; as also the vanity of all other religions whatsoever , especially this most vain expectation of the jews to this day , of their messiah yet for to come , as vain and fond altogether , as was that opinion of one of the philosophers which the word center hath put me in mind of , that the earth , forsooth , did move , and the heavens stand still : and how far they are degenerate , not only from all true light and understanding in heavenly matters , but also even from common sense and reason it self in things of that nature tending thereunto . and first for the time . daniel who lived in the first monarchy , foretold that there should be three monarchies more , the last the greatest of all , to wit , the roman empire , and then the eternal king or messiah should come , his words are these . in the days of these kings , shall the god of heaven ser up a kingdom which shall i never be destroyed , dan. 2.44 . and just according to this time was the messiah born , namely in the days of augustus cesar , luk. 2. ( as both we christians account and the jews acknowledge ) even in those halcyon days of peace , when the temple gates of janus were commanded to be shut , and upon that very day when augustus commanded that no man should cal him lord , was this prince of peace born . therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the jews after this time expect another . secondly , jacob who lived many yeares before , prophesied of this time very precisely , as already hath been alledged , that the messiah whom he there called shiloh , should come at that time , when the scepter or government regal was departed from the house of judah , which was in the days of herod , and never till then , who first usurped that government , his father-in-law king hircanus with all his off-spring of the blood royal of judah , together with the sanhedrim put to death . the genealogies of the kings and princes burned . a new pedegree for himselfe devised . in a word , all authority regal whatsoever belonging to that tribe , at that time , quite extinguished . and just according to this time was our saviour born , namely in the days of herod , mat. 2.1 . therefore to him agreeth this circumstance of time very fitly : most vainly therefore do the jews after this time expect any longer . thirdly , god himselfe saith by his prophet haggai , that the messiah whom he there calleth the desired of all nations : shall come in the time of the second temple , which was then but new built , far inferiour in stateliness and glory to the former built by solomon , which the old men in the book of ezra testifie by their weeping when they saw this second temple , and remembred the glory of the first . the words of the lord by his prophet haggai , are these . speak unto zerubbabel , who is left among you that saw this house in her first glory , and how do you see it now ? it is not in your eyes in comparison of it as nothing ? yet now be of good cheer o zerubbabel , for thus saith the lord of hosts , yet a little while and i will shake the heavens and the earth , and the sea , and the dry land . and i will move all nations , and the desire of all nations shal come , and i wil fil this house with glory , saith the lord of hosts . the glory of this last house shal be greater then the first , &c. which must needs be understood of the comming of the messiah , to wit , his personal presence in this second temple , in whom is the fulness of glory , and therefore could he and none other , fil it with glory , being himself indeed the king of glory . lift up your heads o ye gates , and be ye lift up ye everlasting doors , and the king of glory shal come in . so doth malachy prophesie in these words . the lord whom ye seek shal speedily come to his temple , even the messenger of the covenant whom ye desire , behold he shal come , saith the lord of hosts , &c. and so indeed he did , for christ jesus came into the world during this second temple , and did himself likewise foretel the destruction thereof , which came to pass even in that age . therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the jews after this time , to wit , the destruction of the second temple expect any further . fourthly , the messiah by the true computation of daniels prophesie , accounting his hebdomades or weeks for so many years to be multiplyed by seven : that is to say , weeks of years ( as they must needs be understood ) was to come just according to the time before mentioned , his words are these : seventy weeks are determined upon thy people , and upon thine holy city : know therefore , and understand , that from the going forth of the commandement to bring again the people , and to build jerusalem unto messiah the prince , shal be seven weeks , and threescore and two weeks . and after threescore and two weeks shal the messiah be slain and not for himself . and the people of the prince that shal come , shal destroy the city and sanctuary , and he shal confirm the covenant with many for one week , and in the midst of the week he shal cause the sacrifice and oblations to cease . which hebdomades , or weeks of years , whether we account from the first year of cyrus who first determined the jews reduction , or from the second of darius , who confirmed , and put the same in execution , or from the twentieth year of darius , for that he then made a new edict in the favour of nehemias , and sent him into jury : every way they will end in the reign of herod and augustus , under whom christ was born , or in the reign of tiberius , under whom he suffered . and by no interpretation can it be avoided , but that this time is now our , above one thousand five hundred years . besides this being a clear prophesie of the messiah ( howsoever somewhat more intricate and obscure , in respect of the years , wherein the prophet alludeth to the captivity of babylon , as some think ) must needs be interpreted according to the former prophesies also of the messiah . and so doth the prophet expound himself in the former words , namely , that the messiah should be slain , before the destruction of the city and sanctuary . yet is there one week more to make up the number of seventy , in the midst of which week the messiah should be slain , which came to pass accordingly , for in the midst of that week , that is , about three years and an half after his baptisme ▪ christ jesus the true messiah was slain , and not for himself , for pilate could find no fault in him : i finde no fault in the man , i find no cause of death in him , i am innocent of the blood of this just man , look ye to it . not for himself , but for us was he wounded ( as saith the prophet isaiah ) he was wounded for our transgressions . therefore to him doth this circumstance of time bear witness , and consequently the jews after these times by god himself appointed for the messiah , expecting yet for another , besides the vanity of this their expectation , they make god himself a lyar , yea and all their forefathers , abraham , isaac , and jacob , and all the holy prophets ( whose children they hold themselves to be ) who all of them saw these days , and prophesied of them , abraham rejoyced to see my day ( saith our saviour ) and he saw it , and was glad . all these make they lyars with themselves whereby they shew themselves , rather to be the children of the devil , who is the father of lyes , then of abraham , who is the father of the faithful only . for so did that vile serpent at the first , even dare to give god himself the lye ( as it is in genesis ) god saith there to adam : in the day that thou eatest of such a tree thou shalt dye the death : no ( saith the devil ) it is not so , ye shall not dye at all . so do these imps of satan , generation of vipers , as john the baptist in his time called them , even just after the same manner . for saith god by his prophets , at such a time will i send the messiah into the world , and by such and such marks ye shall know him : no saith this froward generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . we look for a magnificent prince , we will none of such a base fellow , as this jesus to reign over us , a false prophet , a deceiver , and so forth , with whatsoever else their malicious hearts can imagine , their blasphemous tongues being set on fire of hell , are ready to utter to his disgrace . but let them look into that parable of our saviour , and there they shall find him another manner of person then they imagin , i will repeat it unto them . moreover those mine enemies who would not that i should reign over them , bring them hither and slay them before me . god of his mercy give them repentance in time of their heinous and high blasphemies , that they may mourn for him whom they have pierced , every family and tribe apart . repent for the kingdom of heaven is at hand , and think not to say with your selves . we have abraham to our father , for i say unto you , that god is able of these stones to raise up children unto abraham . now is the ax put to the root of the tree . the last trumpet will blow , and then it will be too late , when ye shall hear that shril voice ringing in your ears , arise ye dead and come to judgment , that voice wil awake you out of all your dreams , and mate you arise whether you will or no , when ye shal see the son of man come in his glory , even your long looked for messiah , like a magnificent prince indeed , but little to the comfort of those that remain obstinate . awake therefore to your salvation , that ye be not awakened hereafter to your condemnation ; awake thou that sleepest , stand up from the dead , and christ shal give thee light ; shake off all your idle dreams and foolish fantasies of our imaginary messiah , fitter for children then men of discretion ; consider with your selves at length , how long you have overslept your selves , how many ages are now past and gone , since both by computation of scriptures ( as aforesaid ) as also by the observation of your own doctors and teachers , your messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidences and probabilities to the contrary that may be ; look into your talmud , and there you shal see plainly , if you be not blind there also , as you are in the scriptures , the vanity of vanities of this your expectation , for so it is indeed . it is often repeated in your talmud , that one elias left this tradition , that the world should endure six thousand years , that is , two thousand before the law , two thousand under the law , and two thousand after that , under the messiah . which last two thousand years , by all computation , could not begin much from the birth of jesus . and your rabbins long since complained in that their talmud , that there seem-to them in those days seven hundred and odd years past since the messiah by the scripture should have appeared ; therefore they do marvaile why god so long deferreth me same , much more then may ye marvail upon whom the ends of the world are come . another observation cabalistical they have upon those words of isa. 9 7. the encrease of his government and peace shall have no end , where the hebrew word is lemarbeh , signifying to encrease or multiply ad multiplicandum : in which word , because they find mem to be shut , which is not usual in the middle of a word they gather many secrets , and and among other , that seeing mem signifieth 600 years , so long it should be from that time of isaiah , until the time of the messiah , which accompt of theirs falleth our so just , that if you reckon the years from acha● king of judah , in whose time isaiah spake these words , until the time of herod under whom christ was born , you shal finde the number to fail in little or nothing . a much like observation hath rabby moses ben maimon in his epistle to his country men the jews in africa , concerning the time of the messiah , which he thinketh to be past , according to the scriptures above a thousand years ( he lived about the year or christ one thousand , one hundred and forty ) but that god deferreth his manifestation for their sins , since which time , hath passed almost 500. years more and yet ye hear nothing of his comming . consider this ye jews of barbary , for to you partly seemeth this epistle to be written . wil you then stay stil , and say stil after so many hundred years past and gone , that for your sins god referreth yet his comming , putting it off from one five hundred years to another , and so in infinitum ? it is all one as if you say , that for your sins god hath broken his promise now , 1 thousand and six hundred years ; and consequently it may be for your sins the messiah will never come , this must be your last refuge , you may as wel say the one as the other . but howsoever you make your selves sinful , yea out of measure sinful , yet let god be just and righteous in his promise ( as it is written ) make not him a lyar as you have done hitherto . to this purpose also appertaineth the narration of one elias ( as rabby josua reporteth it in the talmud ) that the messiah was to be born indeed according to the scriptures before the destruction of the second temple , for that isaiah saith of the synagogue : before she travailed , she brought forth , and before her paine came , she was delivered of a man child , that is , saith he , before the synagogue was afflicted and made desolate , by the romans she brought forth the messiah . but yet , saith he , this messiah for our sins doth hide himself in the seas and other desarts , till we be worthy of his comming . which is as much in effect as if he had said ( the one as probable as the other ) that perhaps for our sins and unworthiness the messiah may not come at all , but return to heaven back again from whence he came . and why i pray have you not stayed as wel in heaven all this while , rather then in the seas and desarts for so many years , to no purpose , i am perswaded if balaams ass were alive again , and did hear these , and such like your idle fantasies and dreams touching your messiah , the very ass would reprove you to your faces , and make you ashamed of them , whereof though i have read somewhat in divers authors , yet could i hardly beleeve any such absurdities to be delivered , much less defended by any reasonable creatures , till i had heard something my self . i urged that place of genesis to one of them , to wit , that the scepter should not depart from judah till shiloh came , that is , the messiah , which being so long since departed and gone , i asked what reason they had , as yet to expect for a messiah , he answered , the scepter was not departed , they had their sheckes , that is to say , chief men of their tribes , in all parts where they inhabit . moreover that some of the moores , forsooth had brought them word of a people or nation of the jewes , inhabiting in a far country , he could not tell me the place where , but first there is a river to be passed , two trees growing on either side directly one against another , which two trees every saturday , and no day else , do of their own accord bow one towards another , making , as it were , a bridg for men to go over . now the jews by reason that day is their sabbath , may not attempt to pass over it . but the messiah at his comming shal bring them altogether , into the land of promise they know not how , rebuild the city and sanctuary in a trice , much more glorious then ever it was before . to which purpose he alledged that place out of the psalms , the lord doth build up jerusalem , and gather together the dispersed of israel . so likewise interpreting that of haggai ( the glory of this last house shal be greater then the first ) of this third imaginary temple . so literally applying that of isaiah , that in those days the wolfe should dwell with the lamb the leopard lie with the kid , the calf and the lyon , and the fat beasts together , and a little child to lead them , &c. that these things should thus come to pass litterally , according to the very hebrew characters . this is all the knowledge they have in the scriptures , the bare hebrew letters , and no more . yet can they not speak one word of the true spiritual language of canaan , but in stead of shiboleth ( like those ephraimites , they pronounce siboleth , no interpretation spiritual of the celestial canaan , the heavenly jerusalem , of the spiritual temple , of the mystical body of the messiah , that is to say , his church no relish at all of the spirit of god , or any spiritual worship amongst them . and yet , forsooth , they will be the people of god alone , and who but they , the children of abraham , and of the promise , and none but they , yea they are so vainly puft up with the foolish pride of this their high pedigree , that they think verily , and will speak it confidently ( i have heard it from them ) that none of them , unless for very heinous offences , as perjury or such like shall be judged after this life , or be in danger of hell fire , they only to have their punishment in this world , and not else . as though hell fire were only prepared for us gentiles , and heaven only for the jews , which unless they repent , they shall finde quite contrary , if the words of our saviour be found true , which hitherto they have found but too true , to their wo , as i noted before . i say unto you that many shall come from the east , and from the west , and shal sit down with abraham , and isaac , and jacob in the kingdom of heaven , and the children of the kingdom shall be cast out into utter darkness , there shall be weeping and gnashing of teeth . where are now the jews with their lofty pedigree , even as esau sold to jacob his birth-right for a mess of pottage , so have the jews to us gentiles their birthright to the kingdom of heaven , for a mess of idle dreams and fantasies they imagin to themselves , towers and castles in the air , crowns and kingdoms in expectance , even in this world , another paradice here on earth . but in the end they shall find themselves to have been all this while in a fools paradice , and as it were in a dream , which when one awaketh vanisheth , and so i leave them to their dreams and profound sleep , till it shal please god of his mercy to awake them . thus then it is manifest both by scripture , tradition , and observation of the jews themselves , that about the time before mentioned , to wit , in the days of augustus cesar , the new roman emperor , and of herod the usurper king of jury , who was the first that took away the scepter from judah , even in the time of the second temple , the true messiah was to be born . and hence it was that the whole nation of the jews remained so accent at this time , more then ever before or since in expecting the messiah . whereupon so soon as ever they heard of john baptist in the desart . the jews sent priests and levites from jerusalem , to ask if he were the messiah . and in another place it is said , ' as the people waited and all men mused in their hearts of john if he were the messiah , john answered and said unto them , &c. so that you see in those days the whole people of the jews waited for his comming , all men mused upon their messiah , so did also john himselfe being in prison , sent two of his disciples to jesus , demanding , art thou he that shall come , or shall we look for another : and again at the feast of the dedication , they came flocking to him from all parts , they came round about him , as it is in that place , saying , how long dost thou hold us in suspense , if thou be that christ tell us plainly . all which importeth the great expectation wherein the people remained in those days , of which fame , expectation , and greedy desire of the people divers deceivers took occasion to call themselves the messiah , judas galilaeus , judas the son of hezechias , atonges a shepherd , theudas and egyptus , all notable deceivers . but above all one barcozham , who as the talmud affirmeth , for thirty years together was received for the messiah by the rabbins themselves , till at last they slew him , because he was not able to deliver them from the romans . which facility in the people , when herod saw , he caused one nicholaus damascenus to devise a pedigree for him from the ancient kings of juda , and so he as well as the rest took upon him the title of the messiah , whom divers carnal jews that expected the messiah to be a magnificent king , as herod was , would seem to beleeve and publish abroad , whereupon they are thought to be called herodians in the gospel , who came to tempt christ . but all these deceivers are vanished and gone , their memorial is perished with them : whereunto our saviour , seemeth to allude , where he saith , all that ever came before me are theeves and robbers , but the sheep did not hear them . i say all these false messiahs with their followers , they are vanished and gone ; onely jesus christ and his religion , contrary to all other religions in the world , without either sword , spear or shield , against all world strength and policy hath increased and multiplied , and shall do to the end of the world , as gamaliel long ago prophesied to the jews , wilfully bent , put all in vain , even in the very first infancy thereof to have destroyed it . his words are these . ' and now i say unto you , refrain your selves from these men , and let them alone : for if this councel , or this work be of men it will come to naught , but if it be of god , ye cannot destroy it , lest ye be found even fighters against god . wherefore to conclude , at length this main point of the time of christs appearing , which cutteth the very throat of the jews vain expectation , seeing at or about that time there concurred so many signs and arguments together , as 1 the establishment of the roman empire newly erected ( for then by daniels prophesie was the god of heaven to set up his kingdom . ) 2. the departure of the rod or scepter from the house of juda. 3. the destruction of the second temple , foretold by our saviour , and comming to pass accordingly even in that age . 4. the just calculation of daniels hebdomades , or weeks of years . 5. the observation of rabbins . 6. the publique fame and expectation of all the jews together with the palpable experience of more then sixteen hundred years past since jesus appeared ; wherein we see the jewish people in vain do expect another messiah , they being dispersed over all the world without temple , sacrifice , prophet , or any other pledge at all of gods favour , which never happened to them , till after the death of our saviour , for that in all other their banishments , captivities and afflictions , they had some prophesie , consolation or promise left to them for their comfort , but now they wander up and down ( god having set a mark upon them as he did upon cain ) as a people forlorn , and abandoned both of god and men . his linage or pedegre . secondly , the messiah by the scripture was to be born of the tribe of judah , and to descend lineally from the house of david . there shall come a rod out of the stock of ishai , &c. so did our saviour , as appeareth by his genealogy set down by his evangelists , mat. 1. luk. 3. as also by the thalmud it self , which saith , that jesus of nazareth crucified , was of the blood royal from zerabbabel of the house of david , confirmed by the going up of joseph and mary his mother to bethlehem to be taxed , ' which was the city of david , who was born there , as also it is manifest , for that the scribes and the pharisees , who objected many matters of much less importance against him : as that he was a carpenters son , &c. yet never objected they against him , that he was not of the house of david , which could they have proved , would quickly have ended the whole controversie . his birth with the circumstances thereof . thirdly the messiah by the scripture was to be born of a virgin , so saith isaiah , behold a virgin shal conceive and bring forth a son : the hebrew is he emphaticum , the virgin . and isaiah appointeth this to achaz , for a wonderful and strange sign from god ▪ therefore , saith he , the lord himself will give you a sign behold , which he could not have done in reason , if the hebrew word in that place had signified a young woman only , as some latter rabbins will affirm , for that is no such sign nor strange thing , but very common and ordinary for young women to conceive and bring forth children , and so did the elder jews understand it , as rabbi simeon noteth . and rabbi moses haddersan , upon those words , truth shall bud forth of the earth , saith thus . here rabbis joden noteth , that it is not said , truth shall be engendered , but truth shall bud forth , to signifie that the messiah , who is meant by the word truth , shall not be begotten as other men are , in carnal copulation . to the same effect , and after the same manner to be interpreted is that of jeremy , the lord hath created a new thing in the earth , a woman shall compass a man . and rabbi haccadosch proveth by cabala out of many places of scripture , not only that the mother of the messiah must be a virgin , but also that her name shall be mary . now the birth of jesus christ was thus , &c , that is to say , after this strange and extraordinary manner , therefore must he needs be the true and undoubted messiah . the messiah by the scripture was to born at bethlehem in judea , for so it is written by the prophet . and thou bethlehem ephrathah art little to be among the thousands of judah , yet out of thee shall he come forth unto me , that shall be the ruler of israel , &c. which place the chief priests themselves quoted to that purpose to herod , demanding of them where christ should be born , and they answered him , at bethlehem in judea , for so it is written by the prophet , as before . so also david after much restless study and industrious search to find out this mystery , &c. i will not enter into the tabernacle of my house , nor come upon my pallet or bed , nor suffer mine eyes to sleep , nor mine eyelids to slumber , until i find out a place for the lord , &c. at length , the mystery being revealed unto him , he doth as it were , point to the very place in the words following , lo we heard of it at ephratah , which is bethlehem , gen. 35.19 . and found it in the fields of the forrest . then addeth , ' we will enter into his tabernacle , and worship before his footstoole : foreshewing that divine worship there afterwards done to jesus by those magi or wise men , who came from the east to worship him in that place , even in the cratch , and before his footstoole , presenting unto him gifts of gold , frankincense and mirrh : as was also prophesied in another place , that presents and gifts should be brought unto him from far countries and by great personages . the kings of tarshish and of the isles shal bring presents , the kings of sheba and seba shall bring gifts . cyprian saith , it is an old tradition of the church , that those magi or wise men were kings , or rather little lords of particular places , which is to be understood , such little kings as josuah slew thirty in one battel : howsoever it is manifest they were men of place and reputation in their countries ( neither are prophesies always so strictly and literally to be understood ) they brought with them a great treasure , gold , frankincense and mirrh , yea both herod and all jerusalem took notice of their comming . they had private conference with the king , as touching the star that appeared unto them , leading them to that most bright morning star whereof balaam long before prophesied , saying , i shall see him , but not now , i shall behold him , but not neer , there shal come a star of jacob , &c. jesus then being born at bethlehem in judea ( as was prophesied long before the messiah should be ) and indeed it standeth with great reason , that he that was to be the son of david , should also be born in the city of david : the circumstances also of his birth duely considered both before and after , first the angels salutation to his mother mary , foretelling that his name should be jesus , before ever he was conceived . so esdras prophesied in the person of god himselfe , saying , behold , the time shall come , that these tokens which i have told thee shal come to pass , &c. for my son jesus shal appear , &c. and after these same years shal my son christ dye : here is both his birth and passion , both his names , jesus , christ , plainly expressed . which book , though it be not canonical , yet was it extant in the world before ever christ was born . also rabbi haccadosch proveth by art cabalist out of many places of scripture , that the name of the messiah at his comming shall be jesus , and among other he addeth this reason , that as the name of him who first brought the jews out of bondage into the land of promise , was jesus or josua ( which is all one ) so must his name be jesus , that shal the second time deliver them . secondly , the angels appearing to the shepherds in the night of the nativity , with this joyful message from heaven , behold i bring you tidings of great joy , that shal be to all people , that unto you is born this day in the city of david , a saviour , which is christ the lord : and this is shall be a sign unto you , ye shal find the child swad'led and laid in a cratch . thirdly , the star that appeared , notifying his comming into the world , whereof not onely the wise men before mentioned , but also generally , all the astronomers and soothsayers of that age took special notice , adjudging it to portend universal good to the earth , some gathering thereupon , that some god descended from heaven to the benefit of mankind , and for that cause had that star an image erected to it in rome , and as plinies words are , is cometa unus toto orbe colitur . that onely comet in all the world is adored . fourthly , his presentation in the temple , according to the law of moses , where openly came old simeon by the motion of the spirit ( for he had a revelation from god , that he should not see death , till he had seen the lords christ ) took the child in his arms , acknowledged him for the messiah , prophesied that he should be a light to be revealed unto the gentiles , appointed for the fall and rising again o many in israel , with other events , which afterwards came to pass . so did likewise anne the prophetess , as it is in the same chapter . fiftly , that most pitiful murder of all the infants in and about bethlehem , upon this occasion , as was prophesied by jeremy , saying , a voice was heard on high , mourning and bitter weeping . rachel weeping for her children , and refused to be comforted , because they were not , rachel was buried in the way to ephrath which is bethlehem : and for that cause those infants were called her children , albeit she were dead above two thousand years before they were slain , and above one thousand and five hundred before jeremy wrote this prophecy . among which infants herod also for more assurance , slew an infant of his own , for that he was descended by the mothers side , of the line of judah . which cruelty comming to augustus his ears , he said he had rather be herods swine , then his son , for that he being a jew , was prohibited by his religion to kill his swine , though not ashamed to kill his son . sixtly his flying into egypt hereupon , as also to fulfil that prophesie , ' out of egypt have i called my son ; which isaiah enlargeth further , saying , behold the lord rideth upon a light cloud ( which is his flesh or humanity ) and shal come into egypt , and all the idols of egypt shal tremble at his presence : which latter point eusebius sheweth , was fulfilled most evidently in the sight of all the world , for that no nation came to christian religion with so great celerity and fervour , as did the egyptians , who threw down their idols before any other nation . and as they had been the first in idolatry to other countries , so were they the first by christ his comming unto them that afterwards gave example of true return unto their creator . it followeth in isaiah , i wil deliver the egyptians into the hands of cruel lords ( these were the roman lords and princes , pompey , caesar , antony &c. ) ' and a migh-king shal reign over them , &c. this must needs be augustus the emperor , who after the death of cleopatra the last of the blood of the ptolomies , took possession of all egypt and subjected it as a province to the roman empire . but after these temporal afflictions threatned against egypt , behold a most evangelical promise of deliverance : in that day shal five cities of the land of egypt speak the language of canaan , &c. in that day shal the altar of the lord , be in the midst of the land of egypt , &c. they shal cry unto the lord , because of their oppressors , and he shall send them a saviour , and a great man , and shal deliver them , &c. the lord of hosts shall bless them saying , blessed be my people of egypt , &c. this blessing ( i say ) the egyptians obtained by our saviours being in egypt , whom here the prophet calleth by his own name jesus , a saviour , a great man . finally the comming of john baptist , his forerunner or messenger , as was prophesied , behold , i will send my messenger and he shal prepare the way before me , and the lord whom ye seek shal speedily come to his temple . and again , i will send you eliah the prophet , that is to say , john the baptist , in the spirit and power of eliah , as an angel from heaven expoundeth it , appearing to zacharias his father in the temple , sent to foretel him both of his birth , as also by what name he should call him , even john , saying , thou shalt call his name john , he shal be great in the sight of the lord , he shall go before him in the power and spirit of eliah . and therefore out saviour in plain terms he calleth him eliah , mat. 11.14 . and if you will receive it , this is that eliah which was to come , he that hath ears to hear , let him hear . and as our saviour gave him his due , before a multitude then assembled , calling him eliah : so did this eliah also give our saviour his due , in acknowledging him for the messiah , not assuming unto himself that honour offered unto him by the jews , but refusing it absolutely , and laying it upon jesus our saviour the true owner . then this is the record of john , when the jews sent priests and levites from jerusalem to ask him , who art thou ? and he confessed and denyed not , and said plainly , i am not the christ . i am not the messiah ; i baptize you with water , but there is one among you , whom you know not , he it is that cometh after me , which is preferred before me , whose shoe latchet i am not worthy to unloose , these things were done in bethabara , beyond jordan , where john did baptize . the next day john seeth jesus comming to him , and saith behold the lamb of god , which taketh away the sin of the world . this is he whom i said , after me commeth a man that is preferred before me , for he was before me , and i knew him not , but because he should be declared to israel , therefore am i come baptizing with water . so john bare record saying , i saw the spirit come down from heaven , like a dove , and abiding upon him . and i knew him not , but he that sent me to baptize with water , he said unto me , upon whom thou shalt see the spirit come down , and stay stil upon him , that is he which baptizeth with the holy ghost . and i saw and bare record that this is the son of god . according as it is , in the other three evangelists more at large expressed , how that jesus when he was baptized came strait out of the water , and lo the heavens were opened unto him . and john saw the spirit of god descending like a dove ; and lighting upon him . and loe a voice came from heaven , saying , this is my beloved son , in whom i am wel pleased . the next day john stood again , and two of his disciples , and he beheld jesus walking by and said : behold the lamb of god , and the two disciples heard him speak , and followed jesus . all this was done at bethabara , beyond jordan , in the sight and hearing of a number of people there present , as three of our evangelists do report , which they would never have presumed to have done , had not the matter been most evident , and without all compass of denial or contradiction . and truely no one thing in all this story of jesus life , doth more establish certainty of his being the true messiah , then that john the baptist , whose wisdom , learning , vertue and rare sanctity is confessed , and recorded by the writings of all our adversaries , should refuse the honour of the messiah offered unto himself , and lay it upon jesus , and also should direct those disciples that depended upon him , to the onely following and imbracing of jesus doctrine which is most evidently proved , that he did , for that so many followers and disciples as himself had , not one appeared ever after , that was not a christian . these circumstances i say of the birth and comming of the messiah into this world , so long before foretold by the prophets , and fulfilled so exactly in the person of our blessed lord and saviour wel considered ; i may at length conclude . heaven and earth concurring . men and angels with all other creatures applauding thereunto , yea and god himself from heaven pronouncing it this is my beloved son , in whom i am wel pleased . that therefore as sure as god is god , and cannot lye nor give testimony to any untruth , so sure is jesus christ the son of god , the true messiah and saviour of the world , no other to be expected . his preaching or doctrine . thus having evicted by the birth of our lord and saviour jesus christ , together with the circumstances , both before and after , that he was by birthright the only legitimate ( as i may say ) and true born messiah , all others that were before him , or since , have sprung up , or shal do hereafter to the worlds end , but bastards and usurpers , yea theeves and robbers , and that in the highest degree of thee very that may be , even robbing god of his honour ▪ which he wil not impart to any other : it remaineth yet further to demonstrate the same by his life , death , resurrection , and ascension , with all other accidents and circumstances accordingly to be observed , which may make this mystery more and more manifest , or rather palpable as the apostle witnesseth , saying that which was from the beginning , which we have heard , which we have seen with these our eyes , which we have looked upon , and these hands of ours have handled , &c. that i say which we have seen and heard , declare we unto you : what can be more palpable ? after his baptisme he began to preach ( having before gotten his living ( as most conjecture ) with his own hands , and eaten his bread with the sweat of his brows , to shew himself true man , and that he was made a curse for us ( as it is written , in the sweat of thy brows shalt thou eat thy bread ) and what was his doctrine ? of this world , or worldly delights , of pleasure , or profit , no , no , quite contrary to the humors of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the four evangelists , matthew , mark , luke and john , who recorded both his sayings and doings may appear ) wholly tending to the sincere service of god in spirit and truth , to the exaltation of gods glory , the beating down of mans pride , by discovering his misery , to the contempt of this wicked world , and vain pomp thereof , to the mortification of all sins in us , patience , peace of conscience , &c. in a word , all directed to the manifestation of his fathers will , and amendment of mans life ; tending wholly to this one ground or principle , thou shalt love the lord thy god with all thy soul , which is the first and great commandment ; and thy neighbour as thy self , on which two hangeth the whole law and the prophets . the manner of his doctrine was simple , plain , and easie , altogether according to the evidence of the spirit , not in the enticing words of mans , wisdom , like the heathen orators and phylosophers , nor like the scribes and pharisees , but with power and authority , without either fear or flattery of any mans person , rebuking all mens sins even to their faces , which ( i say ) procured him such a general hatred . it took away no one spiritual point of moses law ( but the ceremonial only and provincial , which by the coming of the messiah was to be taken away ) yea rather revived , interpreted , and made perfect the same , corrupted much by the jews false interpretations and glosses . that ( as they taught ) commanding external observance only , this adding internal obedience also . for whereas that enjoyned ( according to the letter , and as they interpreted ) to love our neighbours and friends , and no further ; this adjoyneth love also your enemies , bless them that curse , you , matth. 5.43 . where that prohibited actually to commit adultry and no more ( as they imagined ) this forbiddeth the adultry of the eye , and of the very heart . and so of all the rest of the decalogue , our saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the law-giver , god the father . therefore i conclude this doctrine so quite contrary to the gross humors of this wicked world , and so repugnant to flesh and blood , so wholly devoted to gods glory , and the sincere observation of his law , is the doctrine proper to the messiah , which the prophets of god foretold should be delivered by him ( at his coming ) into the world . his life and conversation . for his life and conversation ( the express image of his doctrine ) it was stainless , and without reproof , even by the testimony of his very enemies ; acknowledged also by the divels themselves . a man of such gravity , as never in his life he was noted to laugh , but often to weep : of such humility , as being the son of god , yet scarce took upon him the dignity of a servant ; of so mild and sweet a nature , as all the injuries of his enemies never wrested from him an angry word , but on the contrary prayers and tears in their behalfs . in prayer often ; the day he spent in the temple , and elsewhere , preaching to the broken hearted , doing good to all men , healing all manner of diseases , as the prophets foretold the messiah should do ; the night on mount olivet , and other places in prayer . in fastings often , forty days and forty nights together , that the jews might know he was more then a man . finally he was such a one as was described by god in isaiah so many ages before he was born . behold my servant &c. he shall not cry . a bruised reed he shall not break . as also in zachary , behold thy king cometh unto thee , he is just , and having salvation , lowly , &c. such an one i say was our saviour as touching his integrity sanctity , piety , humility , and all other vertues , even by the testimony of his greatest enemies , porphyry , and others , yea of the divels themselves , ergo . his miracles . for his miracles which he wrought for the confirmation of his doctrine , and approbation of his person , as sent from god , the jews themselves do grant , and record the same in divers places of their thalmud ; yea they make mention of many wonderful things that jesus did , which are not written by our evangelists . so doth mahomet in his alcoran , affirming him to have been a great prophet , and to have wrought his miracles by the only power and spirit of god ; and they were such as first were foretold by the prophets that the messiah should work , as namely , to give sight to the blind , to open the ears of the deaf , to make the lame to leap , the dumb to speak , &c. secondly , such as were altogether unpossible for any mortal man to effect , but by the meer power and finger of god , as the raising of the dead to life again , as he did lazarus after he had lain four days stinking in the grave . jairus his daughter , a chief ruler of the synagogue . the widdows son before the gates of the city nain in the presence of a multitude of people there assembled to the funeral , with many other strange miracles recorded by such faithful witnesses ( the evangelists i mean ) four in number , though two or three had been sufficient in law , who afterwards sealed the truth thereof even with their dearest blood , as did infinite others after them . neither could the jews of those times , compassed about with such a cloud of witnesses , ever deny the truth thereof ; the parties themselves then living , and conversing amongst them , upon whom they were wrought . they had no other evasion but this , to say ( and that most blasphemously , contrary to their own knowledge and conscience and therefore our saviour layeth it to their charge as that fearful sin against the holy ghost not to be prayed for ) that he wrought these his miracles by the help of beelzebub the prince of divels . whereas it is most apparent the divel himself had never that power given him to raise one from the dead ; and though he had , yet would he sooner by his good will take away both life and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruel tyrant in rome , rather then give life to any one ; for he is a murtherer from the beginning . and yet the jews themselves in their thalmud do acknowledge , that the messiah at his coming shall be most wonderful in working miracles . and in their publike commentary upon ecclesiastes they have these words . all the former miracles of the prophets or saints shall be nothing to the miracles of the messiah when he cometh . but such were the miracles of our saviour , the whole multitude applauding hereunto : the like was never seen in israel , he hath done all things well ; never man spake leke this man . seeing also it is impossible , yea blasphemy to think that god should give testimony to any untruth , it must needs follow that all was true which jesus affirmed , and therefore seeing he affirmed himself to be the son of god , and the messiah , it must needs follow ( i say ) by these his miracles , that he was so indeed , according to that speech of his to the jews ; the works that i do in my fathers name , they bear witness of me : and again , if i do not the works of my father , believe me not , but if i do them , though ye believe not me , yet believe my works . as also that answer of his to johns disciples sent to enquire of him as touching that mysterie of the messiah , art thou he that shall come ? &c. jesus answered , go and tell john what things ye have seen and heard , the blinde see , the halt go , the lepers are cleansed , the deaf hear , and the dead rise again , &c. the calling of his apostles . hereunto ( as an appendix to his miracles ) i may well annex the calling of his apostles , disciples , and followers , whereof josephus maketh mention as of a great miracle , who being of divers callings , states , and conditions in the world , yet all on the sudden upon his call left both father , mother , wife , children , and other temporal respects , and followed him , who had nothing to give or promise them in this world , but crosses and afflictions : he that will be my disciple , let him take up his cross and follow me . a man that never spake them fair , but ever crossed them in their humors favouring of flesh and blood ; get thee behind me satan , thou art an offence unto me : his doctrine ever harsh , hard , and repugnant to flesh and blood ; this is an hard saying , who can hear it ? a man in disgrace with the higher powers , the rulers , high priests , scribes and pharisees , do any of the rulers , or of the pharisees believe in him ? a man that had neither friends in the world to bear him out , nor a house to put his head in : the foxes have kotes , and the fowls of the heaven have nests , but the son of man hath not whereon to rest his head . and yet notwithstanding all this , that worldly men and women , and some also notorious sinners , and loose livers before , should leave all their worldly hopes , ease , profit , pleasure ( and their sweet sins too ) to follow such a man , with so great inconveniences , losses , dangers , and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to die , and lose their lives , rather then forsake him , or abandon his service ; this i say is such a miracle , as never in the world fell out the like , and must needs be granted by the enemy to be supernatural . we read of an emperour that taking in hand to conquer the world , made this proclamation for winning men unto his party : whosoever will come and be my servant , if he be a footman , i will make him a horseman ; if he be an horseman , i will make him ride with coaches ; if he be a farmer , i will make him a gentleman ; if he possess a cottage , i will give him a village ; if he have a village , i will give him a city ; if he be lord of a city , i will make him prince of a region or country ; and as for gold , i will pour it forth unto them by heaps and weight , and not by number . this was the proclamation of cyrus the great king of persia to his followers , very glorious ( as we see ) in pomp of words , and to the eye of flesh and blood . let us now compare herewith the proclamation of our cyrus , jesus christ , to his disciples and followers ; the entrance and preface whereof was this , repent , &c. and then it followeth ( instead of whosoever will come and be my servant , if he be a footman , i wil make him a horseman ) if any man wil follow me , saith christ , let him forsake himself , and take up his cross and follow me ; not on horseback , as the pope doth , with all his proud cardinals & bishops , in his pontificalibus ; i have seen servants on horses , and princes walking as servants on the ground : so did an emperour bare-footed to his holiness : but what would solomon have said if he had seen a prince hold his stirrop ? and yet forsooth will this proud prelate be servus servorum , a follower of christ , and peter's successor . insteed of possessing lands and lordships , gold and treasures , he saith , possess not gold nor silver , nor money in your purses , nor a scrip for the journey , neither two coats , neither shoes , nor so much as a staff in your hands . insteed of these preferments and pleasures of the world , saith christ , contrary to cyrus , in this world ye shall have affliction : yea which is more , ' ye shall be delivered up to the councels , and to the synagogues , ye shall be beaten , and brought before rulers and kings for my sake , ye shall be hated of all men for my names sake , ye shall be betrayed also of your parents , brethren , kinsmen and friends . and which is most of all , ye shall be put to death ; for whosoever will save his life , shall lose it : finally , if any man come to me , and hate not his father and mother , and wife and children and brethren and sisters , yea and his own life also , he cannot be my disciple . and whosoever beareth not his cross , and cometh after me , he cannot be my disciple : for which of you minding to build a tower , sitteth not down before and counteth the cost ? &c. so likewise whosoever he be of you that forsaketh nor all that he hath , he cannot be my disciple . this was the proclamation and edict of christ to his followers . this was the entertainment proposed by jesus to such as would come and serve under his colours , with express protestation that himself was sent into the world not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sword , fire , and tribulation . think not that i am come to send peace into the earth , i came not to send peace , but the sword : and yet with these cold offers presented to the world , first by himself to his apostles and disciples won thereby to follow him , even upon the first call , they left all and followed him ; and by them to all others afterwards : i say , by this doctrine so cross and opposite to mans nature , inclination , and sensual appetite , he gained more hearts unto him within the space of forty yeers , then ever did monarch in the world possess loving subjects , by whatsoever temporal allurements they did or might propose ; which argueth the omnipotent puissance of him , that contrary to mans reason in so short a time could bring to pass so miraculous a conquest , were there no other argument in the world of the truth of christian religion , this were sufficient . his death and passion . for his death and passion , with all the disgrace , despite , and indignities were done unto him by the jews , it was also foretold by the prophets , and so expounded by their own rabbins , as also by our saviour himself : behold we go up to jerusalem , and all things shall be fulfilled to the son of man that are written by the prophet , &c. he made his entrance into the citie upon an ass , in all humility as was prophesied the messiah should do , rejoyce greatly , o daughter zion , shout for joy , &c. fulfilled even at the same time , when the people spread their garments in the way , cut down branches from the trees , and strewed them in the way , crying , hosanna to the son of david , &c. he was betrayed by his own disciple , as david in divers places had foretold , under a type of those his secret enemies , in the days of saul , as also himself prophesied beforehand , saying , he that dippeth his hand with me in the dish , he shall betray me . being apprehended , he was most barbarously entreated by the jews . according to that of isai , i gave my back to the smiters , and my cheeks to the nippers , i hid not my face from shame and spitting . after all this inhumane dealing , he was nailed to the cross hand and foot , according to that of david : they pierced my hands and my feet , i may tell all my bones ; they beheld and looked upon me , they parted my garments among them , and cast lots upon my vesture . and in another place , they gave me gall in my meat , and in my thirst they gave me vineger to drink . he was crucified between two malefactors or evil doers , one on the right hand , the other on the left ; according to that of isaiah , he was counted with the transgressors ; yea barrabas , a murderer in the esteem of the jews , preferred before jesus , and quit by a common consent , and cry away with him , and deliver unto us barrabas , crucifie him , crucifie him . he prayed for his enemies and persecutors ; father forgive them , for they know not what they do , according to that of isaiah , he bare the sin of many , and prayed for the trespassers . not a bone of him was broken , according to that law of the passover , a lively type thereof . to conclude , that christ should die for the sins of the world , it was a received opinion of the jews in all ages , both prefigured and foretold throughout all the scripture prefigured by the sacrifice of isaac , the lifting up of the brazen serpent , and by all other sacrifices in the law . foretold not only by the scriptures before mentioned , but also by daniel in most plain terms , after threescore and two weeks shall the messiah be slain , &c. acknowledged also by caiphas himself , high priest even the self same year that christ suffered ; his words are these to the pharisees , taxing their great blindness in this point and in them the whole nation of the jews to this day : ye perceive nothing at all , nor yet do you consider that it is expedient for us that one man die for the people , and that the whole nation perish not , &c. but he that will read the whole story of christ crucified , with the particulars described many hundred yeers before the same fell out , let him turn to isaiah , and acknowledge him for an evangelist , who to signifie the strangeness of the case , beginneth first with a preface , who will believe our report ? &c. all which narration rabbi jonathan , the author of the chaldy paraphrase applyeth to the murder of the messiah by the jews , whereunto agree rabbi simeon , rabbi hadersan , and others : proving further out of dan. 9.27 . that after the messiah shall have preached half seven yeers he shall be slain : which disagreeth little or nothing from the account of us christians . also in their thalmud it is set down for a principle , and the sentence pronounced beforehand peremptorily , and in plain terms , that the messiah at his coming shall be put to death . so then i may conclude upon all these particulars of christ his death & passion , foretold by the prophets , prefigured in the law , and so expounded and acknowledged by the jews themselves , the ancient rabbins before mentioned , and finally , so exactly fulfilled in our lord and saviour ( as by the quotations in the margent may appear ) together with the mild manner of his death , praying for his enemies , father forgive them : and meekly recommending his soul into the hands of god , father , into thy hands i commend my spirit , with other strange accidents and circumstances , that miraculous eclipse of the sun at that very instant , from the sixt to the ninth hour there was darkness over all the land , the vail of the temple rent in twain , from the top to the bottome , and the earth did quake , and the stones were cloven , and the graves did open themselves , and many bodies of the saints which slept , arose , &c. i say , upon all these particularities and circumstances , i hope , i may conclude ( as it is in that place ) with the centurion , and those that were with him watching jesus , who when they saw the earthquake , and the things that were done , they feared greatly , saying , truly this was the son of god . and all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned . so may i conclude , truly this was the son of god , truly this is the messiah , and let all the people of the jews come together again to this sight , and behold him whom they have pierced , and smite their breasts , pricked in their hearts , like those jews in the acts , and cry out . men and brethren , what shall we do ? and return to the lord , and be baptised every one in the name of jesus christ for the remission of sins , which god grant . and the lord pour upon them the spirit of grace and of compassion , that in soul and spirit they may look upon him whom they have pierced , and lament for him ( as it is in the prophet ) every tribe and family apart . his resurrection . for his resurrection it was also foretold by the prophets , and prefigured in jonas . david saith in the person of the messiah , of whom he prophesied in divers places , and was a type , i have set the lord always before me , &c. wherefore mine heart is glad , and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leave my soul in the grave , nor suffer thine holy one to see corruption . also hosea saith , after two days will he revive us , and in the third day he will raise us up . us in the plural number , pointing ( as it should seem ) both at the resurrection of our saviour the third day , as also the raising of a number of the saints together with him at the same time , prefigured in jonas , together with the time of his abode in the sepulcher , and foreshewed many times by our saviour himself to his disciples , such and such things shall be done to the son of man : he shall be apprehended , evil entreated , mocked , scourged , put to death , but the third day he shall rise again . also to the jews demanding a sign , he answered , destroy this temple , and in three days i will raise it up again . and at another time , an evil and adulterous generation seeketh a sign , but no signe shall be given them , save the signe of the prophet jonas : for as jonas was three days and three nights in the whales belly , so shall the son of man be three days and three nights in the heart of the earth . which prophesie of his they full wel remembring , and fearing the event , immediately upon his burial they went to pilate , saying , sir , we remember that deceiver said while he was living , within three days i will rise again : command therefore the sepulcher to be made sure till the third day , lest hit disciples steal him away by night , and say unto the people , he is risen from the dead : and so the last error be worse then the first . all which was done according to their desire : a strong watch appointed , the sepulcher sealed up , all things made so sure by the jews as might be : for they had gotten from pilate a special commission for that purpose to whom he was as forward to grant it , as they to ask it , and that in as large and ample manner as themselves knew or could devise . all which , notwithstanding after a most miraculous manner , the angel of the lord descending from heaven with an earthquake , and rolling back the stone from the door of the sepulcher , the keepers astonied , and become as dead men : jesus our saviour according to the former prophesies is risen again , and hath appeared to his apostles and disciples his faithful witnesses , a number of them , at divers several times , to whom he presented himself alive ( as s. luke writeth ) by many infallible tokens , being seen of them by the space of forty days , and speaking of those things which appertain to the kingdom of god : howsoever the jews suborned the soldiers , giving them largely , to say , his disciples came by night and stole him away , while they slept ; which saying is noised among the jews to this day . how probably ( the former circumstances considered ) let the world judge . therefore i will conclude this point also ( with that of paul ) touching the resurrection of our lord and saviour , he hath declared himself mightily to be the son of god by the resurrection from the dead , and consequently , that messiah promised before by the prophets in the holy scriptures , as the same apostle urgeth . his ascention . for his ascension , it was also foretold by the prophets , and necessarily followeth upon his resurrection to be believed ▪ to wit , that having finished the work of our redemption here one earth , he ascended up into heaven , and there sitteth at the right hand of god . david saith , thou art gone up on high , thou hast led captivity captive , and received gifts for men , &c. and in another place , the lord said to my lord , sit thou at my right hand , &c. which is the place alledged by our saviour , wherewith he put the jews to silence , both as touching the deity and the humanity of the messiah ; for saith he , if david call him lord , how is he then his son ? where we may see david acknowledgeth him his lord , and consequently his god , even the son of god , sitting at the right hand of god ( for the present , as touching his divinity ) afterwards to be accomplished also in his humanity , which david believed as verily should come to pass , and foresaw by the eye of faith , as did thomas , when it was come to pass , putting his hand into his side , and crying , my lord and my god ; so saith david here , my lord : the lord said unto my lord , &c. i say , this article of our faith , as touching his ascension , it followeth necessarily to be concluded upon his resurrection it needeth no other proof . for that whosoever seeth and acknowledgeth that jesus being dead could raise himself to life again , will easily believe also that he was able to ascend up to heaven at his pleasure . and hereof we have also all his apostles and disciples for witnesses , eye witnesses ; in whose presence and sight he ascended : as it is in that place , they looked stedfastly towards heaven as he went : and in witness thereof gave up their lives , and sealed the same with their blood . therefore i conclude upon all these premisses so necessarily following and depending one upon another , to wit , his birth , life , doctrine , actions , death , resurrection , & ascension ; seeing nothing hath hapned in the same which was not foretold by the prophets of god , nor any thing foretold by the same prophets concerning the messiah , which was not fulfilled most exactly in the person of our saviour ; we may most certainly assure our selves , that as god is truth , and therefore can neither foretel an untruth , nor yeild testimony to the same ; so it cannot be but that these things which have been shewed to be so manifestly fore prophesied , and so evidently accomplished in the person of this our blessed lord and saviour ; must needs ( i say ) assure us christians , that he was indeed the true messiah : and quite confound the jews in their vain imagination and expectation of another . the sending of the holy ghost , with the first plantation , and wonderful increase of the church . now for those things that followed after his ascension , as arguments and effects of his divine power , they were also foretold by the prophets : to wit , the sending of the holy ghost ( that comforter ) from on high , with the sudden , strange , and miraculous increase of his church throughout the world , even against all worldly power and policy , by the only power and ministry of his word , confirmed with signs and wonders that followed , wrought by his apostles , disciples , and other his faithful servants and witnesses in the primitive church : then the which there can be no greater argument in the world of the truth of christian religion ; if we consider how all other religions in the world have grown and been maintained by force of arms , fire , and sword ; this only by the preaching of christ crucified , in all nations hath encreased and multiplyed , and shal do more and more to the end of the world ; this must increase , all others decrease ; howsoever the turks have possessed the greatest part of the world at this day , yet our saviours prophesie in the end shall be found true : this gospel of the kingdom shall be preached throughout the whole world , for a witness unto all nations now for the first increase of it , how small a number were there gathered together after the ascension at jerusalem , from whence they were to march ( even the twelve apostles , no great army god wot ) to conquer the world ? as it is in that place , the law shall go forth from zion , and the word of god from jerusalem . there was the rendevous , there they stayed , there they rested , there they continued in prayer and fasting , till such time as christ after his ascension , according to his promise , sent them the comforter , even the holy ghost , enduing them with power from on high , and arming them at all points for so great a work . when and where being gathered together , all with one accord in one place , suddenly there came a sound from heaven , as of a mighty wind , and filled all the house where they sate . and there appeared unto them cloven tongues like fire , and it sate upon each of them , and they were all filled with the holy ghost , and began to speak with other tongues , as there is mentioned . and with these fiery cloven tongues these twelve silly souls without any means , men , money , or munition , in a very short time conquered a great part of the world ; insomuch that at one sermon of s. peter , at the same time there were added to the church three thousand souls : and so multiplyed successively from time to time , and from place to place , spreading it self from one country to another , and from one nation to another and so at length into all nations : there is neither speech nor language where their voice is not heard , their line is gone forth through all the earth , and their words into the ends of the world : as we see it is come to pass this day . of which coming of the holy ghost in the time of the messiah , joel prophesied saying ; and it shall be in the last days , that i will pour out my spirit , &c. and on my servants and on my handmaids i will pour out my spirit , &c. it filled all the house where they sate , and it sate upon each of them , and they were all filled with the holy ghost here is a deluge of gods grace poured upon the world immediately upon the ascension of our lord and saviour . first upon his apostles and disciples of those times in greater measure , as the first fruits of his spirit by the which they wrought miracles , spake all manner of languages , healed all manner of diseases , cast out divels , raised the dead , and lastly sealed the same with their blood . poor fishermen and such like of no reputation in the world , without learning , without credit , without means ( as before ) yet by this means conquered the world to the subjection of their master christ ; that stone cast aside of the builders , but now become the head-stone of the corner ; this the lords doing , and it is marvellous in our eyes . the sincerity of the evangelists . now for the evangelists , or writers of the gospel , that is to say , the registers of his birth , life , doctrine , and death : it is to be noted , that our saviour being god , took a different way from the custome of man , in delivering unto us his laws and precepts . for that men who have been law-makers unto the world , knew no surer way of publishing their laws , and procuring authority to the same , then to write them with their own hands , and in their life time to establish their promulgation so lycurgus , solon , and others among the grecians , numa to the romans , mahomet to the sarasins . but jesus ( to shew his divine power in directing the pen and stile of the evangelists , would not leave any thing written by himself , but passed from this world in simplicity and silence , without any other shew or osten●ation of his own doings . meaning notwithstanding afterwards , to his glory , and the edification of his church here on earth , by four irrefragable witnesses or remembrancers ( the four evangelists ) every word should be established and recorded : as may appear by that place where he saith . these things have i spoken unto you being present with you , but the comforter , which is the holy ghost , whom the father will send in my name , he shall bring all things to your remembrance which i have told you . whereupon i infer , that the evangelists and apostolical writers were all of them guided and directed by one and the same spirit , even the spirit of god , for the registring of all things either said or done by our saviour , so far forth as seemed best to his divine will and pleasure , to be registred and recorded for the benefit and edification of his church ; for there were many other things which jesus did ( as john the evangelist testifieth ) which are not written : that is to say , which the holy spirit of god thought needless to faith and salvation , but saith he , these things are written that ye might believe , that jesus is the christ the son of god , and that in believing ye might have life through his name . now for these evangelists four in number , ( which some have resembled to the four beasts in ezekiel ) the first and last are apostles , that wrote as they had seen ; the two middle are disciples , who registred things as they had understood by conference with the apostles . the first gospel was written by an apostle , to give light to the rest ; and the last also by an apostle , to give authority and confirmation to the former . the first was written in the hebrew tongue , for that all those miracles which jesus wrought were done in that country ; he was not sent but to the lost sheep of the house of israel , to the end that either the whole nation might believe them , or the obstinate impugne them , which yet never any of their rabbins took in hand to do . the other three were written in the most famous and populous language of all nations at that time , to wit , the greek tongue . they wrote their stories in divers countries , far distant one from another and yet agreed they all most exactly in one and the same narration ( as is to be seen ) though diversly related , yet in truth and substance all one : one sometimes supplying what another hath not , according to the discretion of one and the same spirit , wherewith they were all guided and directed , like those four beasts in ezek. 1.12 . every one went streight forward , whither their spirit led them they returned not . they wrote in divers times , one after another ; and yet the latter did neither correct nor reprehend any thing in the former , as heathen writers use to do . they published their writings when infinite were alive that knew the facts , and of them no small number , who desired by all means to impugne them . they set down in most of their narrations , the time the day , the hour , the place , the village , the house , the persons , with all other circumstances , which the mo they are in number , the more easie to be refuted , if they were not true . neither did they write of things done in far countries or places remote , but in the same country where they were born , in towns and cities that were publikely known , in jerusalem it self , in bethania and bethsaida , vilages hard by jerusalem , in the suburbs and hills about the city , in such a street , at such a gate , at such a porch of the temple , at such a fish-pool , publike places , familiarly known to every one , for these things were not done in a corner , as saith the apostle . all which circumstances duly considered ( never yet impugned ) methinks ( should perswade any man of reason to become a christian : as agrippa in that very place acknowledgeth to paul , saying , almost thou perswadest me to be a christian . they published their writings in their life time . they altered not their writings afterwards as other authors are wont in their latter editions , nor ever corrected they one jot of that which they had first set down . and ( that which never hapned in any other writings in the world besides , nor ever monarch was able to bring to pass for credit of his edicts ) they gave their lives for defence and justifying of that which they had written . their manner of writing is sincere and simple , as becommeth so divine a history ; without all art or rethorical amplifications , as historians use . they flatter none , no not jesus himself , whom they most adore , nor in confessing him to be their god , do they conceal his infirmities of flesh , in that he was man : as his hunger and thirst , his being weary , how he wept , his passions of fear , and the like . nay , these evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselves , and of such others , as they principally respected . matthew nameth himself matthew the publican . mark ( peters disciple ) recordeth how s. peter thrise denyed his lord and master , and so of the rest . these mens writings were published for canonical , and received for undoubted truth by all that lived in the very same age , and were privie to every particular circumstance therein contained . they were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine scripture . they were read in churches throughout all countries and nations , expounded , preached , and taught by all pastors , and commentaries made upon them by holy fathers from time to time . so that no doubt can be made at all either of the authority of them , as originally and immediately proceeding from the holy ghost , or of the certainty : but that we have the very same incorrupt , as the authors left them , for that it was impossible for any enemy to corrupt so many copies over the world , without discovery and resistance . and thus much for the credit and authority of our evangelists . the confession of martyrs . now for the martyrs ( or witnesses ) appointed by god for the sealing and delivery of this doctrine of the gospel of our lord and saviour jesus christ to all the world , they were first and principally his own apostles and disciples ; now ye are witnesses of these things : who both heard his doctrine , and saw his miracles : as s. john testifieth , that which we have heard , which we have seen with our eyes , &c. that i say which we have seen and heard , declare we unto you . and s. peter , for we followed no deceivable fables when we opened unto you the power and coming of our lord jesus christ , but with our eyes we saw his majesty . this doctrine ( i say ) of the glorious gospel of our lord and saviour , whereof they were so fully perswaded , they did not only profess it with their mouths , yea even before kings , and were not ashamed , as god saith to paul , as thou hast testified of me in jerusalem , so must thou bear witness also at rome : thou must be brought before caesar : but in witness thereof they gave up their lives , and by their deaths sealed and delivered to the world the truth of that which in their lives they professed , they have sealed that god is true : these are witnesses worthy to be believed , these are martyrs . next to these are all those holy disciples of theirs , all those holy confessors of the primitive church put to death with most exquisite torments , under those cruel roman tyrants , during those ten famous persecutions upon record , called the ten persecutions , catexochen , in respect of the rage , fury and cruelty thereof : and all against poor harmless and innocent christians , daylie torn in pieces , and butchered by those wolves , as sheep appointed for the slaughter : whereof our saviour long before had forewarned his disciples : behold i send you as lambs among wolves &c. persecuted even to the death , for the word of god , and for the testimony which they maintained . in which extream and most incredible sufferings of christians , three points are worthy of great consideration . the first , what infinite multitudes of all estates , conditions , sexes , qualities and age , did suffer daylie for testimony of this truth . the second , what intolerable and unaccustomed torments , not heard of in the world before , were devised by tyrants for afflicting this kind of people . thirdly and lastly , what invincible courage , and unspeakable alacrity these christians shewed in bearing out these afflictions and torments , which the enemies themselves could not attribute but to some divine power , and supernatural assistance . the subjection of spirits . another consideration followeth of his divine power and omnipotency , declared and exercised upon the spirits infernal , which in those days spake in the oracles , and till that time had possessed and deluded all nations . hear the complaint of one of them ▪ hei mihi , cogemiscite , hei mihi , hei mihi , oraculorum defecit me clari●as . wo unto mes lament ye with me , wo , wo to me , for that the honour of oracles hath now forsaken me . which woful complaint is nothing else but a plain confession that jesus was he of whom a prophet said divers ages before , he shall consume all the gods of the earth , and every man shall worship him from his place , even all the isles of the heathen . this confessed also the wicked spirits themselves , when at christs appearing in jewry they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to return to hell , but rather to permit them some little time of entertainment in the sea , or mountains , or among herds of swine or the like ; which confession they made openly before all men , and declared the same afterwards by their deeds . for presently upon christ his death , and upon the preaching of his name and gospel throughout the world , the oracles in all places ceased , whereof the poets themselves bear witness : cessant oracula d●lphis . whereupon plutarch that lived within an hundred yeers after christ , made a special treatise to sift out the causes why the oracles of the gods ( as they deemed them ) were ceased in his time . and after much turning and winding many ways , at length resolved upon two principal points , or causes thereof . the first , for that in his time there was more store of wise men then before whose answers might stand insteed of oracles : and the other , for that perhaps the spirits accustomed to yeild oracles were by length of time grown old and dead . both which reasons , in the common sense of all men must needs be false , and by plutarch himself cannot stand with probability . for first in his books which he wrote of the lives of famous men , he confesseth , that in such kind of wisdom as he most esteemed , they had not their equals among their posterity . secondly in his treatise of phylosophy he passeth it for a ground , that spirits cannot die , or wax old . and therefore of necessity there must be some other cause yeilded of the ceasing of these oracles : which cannot be but the presence and commandment of some higher power : according to that saying of s. john , for to this end and purpose appeared the son of god , to wit , that he might destroy the works of the divel . neither did jesus this alone in his own person , but gave also power and authority to his disciples and followers to do the like ; according to that their commission in the gospel . then called he the twelve disciples together , and gave them power over all divels , &c. and not only to these twelve did he give this absolute power and authority over unclean spirits , but to the rest likewise ; as may appear in the next chapter following upon the return of their commission : and the seventy returned with joy , saying , lord , even the divels are subdued to us through thy name . and he said unto them , i saw sathan like lightning fall down from heaven : and so reneweth their commission , saying , behold i give you power to tread on serpents and scorpions , and over all the power of the enemy ( that is to say the divel ) nevertheless ( saith he ) in this rejoyce not , that the spirits are subdued unto you , but rather rejoyce because your names are written in heaven . and this authority over the spirits infernal given by jesus to his disciples in the primitive church , extended it self so far , that not only their words and commandments , but even their very presence did shut the mouths , and drive into fear the miserable spirits , as both lactantius and others do witness ; whence it proceeded , that in all sacrifices , conjurations , and other mysteries of the gentiles , there was brought in that phrase recorded by scoffing lucian , exeant christiani , let christians depart , for that while they were present , nothing could be well accomplished . and that professed enemy of christianity , porphyry , who of all other most earnestly endeavoured to impugne us christians , and to hold up the honour of his enfeebled idols , yet discoursing of the great plague that reigned most furiously in the city of messi●a in sicily , where he dwelt , yeildeth this reason , why aesculapius the god of physick ( much adored in that place ) was not able to help them in that extremity . it is no marvel ( saith he ) if this city so many yeers be vexed with the plague , seeing that both aesculapius , and all other gods be now departed from it by the coming of christians : for since that men have begun to worship this jesus , we could never obtain any profit by our gods . thus much confessed this patron of paganism concerning the maim that his gods had received by the power and coming of our lord jesus christ : which albeit he spake with a malicious mind , to bring christians in hatred yet is the confession notable , and confirmeth that story , which plutarch in his forenamed book doth report , that in the latter yeers of the reigne of the emperour tiberius , a strange voice , and exceeding horrible clamour , with hideous cries , screetches , and howlings were heard by many in the grecian sea complaining , that the great god pan was now departed . and this affirmeth plutarch ( that was a gentile ) to have been alledged and approved before the emperour tiberius , who marvelled greatly thereat , and could not by all his diviners and soothsayers , whom he called to that consultation , gather out any reasonable meaning of this wonderful accident . but we christians comparing the time wherein it hapned , unto the time of christ his death and passion and finding the same fully to agree , we may more then probably perswade our selves , that by the death of their great god pan ( which signifieth all ) was imported the utter overthrow of all wicked spirits , and idols upon earth ; according to that vision of our lord and saviour before mentioned , i saw sathan like lightning fall down from heaven , &c. and again in another place , now is the judgement of this world , now shall the prince of this world be cast out , even this great god pan , who in another place is called the god of this world , the prince that ruleth in the ayr , and therefore may well be said by our saviour to fall down from heaven , being before time worshipped in those idols oracles , and heathenish prophanations , as a god in all the world and exalted ( as it were ) into the highest heavens . but behold as dagon , that idol of the philistims , fell flat on his face ( and that twice ) his head and hands dismembred before the ark of god in ashdod ; so did sathan this great god pan , the god of this world , the prince of the ayr , &c. ( let me give the divel his due , yea rather more then his due , as doth the holy scripture ) so did sathan ( i say ) immediately upon the coming of our lord and saviour jesus christ into this world , and preaching of his gospel ( the ark of his everlasting covenant ) fall flat on his face to the ground , his head and hands dismembred : according to that first promise and covenant to our first parents , which was this : that he ( to wit the messiah ) should break the serpents head , &c. which he had done not only in his own person , by subduing sathan with all his whole legions of divels and powers infernal , trampling them under his feet , but also in his members , to whom he gave like authority ; as before , he gave them power and authority over all divels ; yea over all the power of the enemy : which argueth again the power and omnipotency of our lord and saviour jesus christ , who not only in his own person here on earth but also in his servants , disciples , and followers , was able to conquer and subdue even the divels themselves , as they themselves acknowledge ; jesus i acknowledge , and paul i know , &c. and thus much of the subjection of spirits . the punishment of enemies . now resteth this his divine power and omnipotency yet further to be manifested , by another consideration of his justice and severity shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world : as we may read in josephus of herod the first , who persecuted christ even in his cradle , and slew all those infants in and about bethlehem : and that other herod , tetrarch of galilee , who put john baptist to death , and scorned jesus before his passion : himself scorned afterwards by the emperour , and disgracefully sent into exile : first to lions in france , and after that to the most desert and inhabitable places in spain , where he with heredias wandred up and down in extream calamity all their life time , and finally ended their days , as forlorn and abandoned of all men . in which misery also it is recorded , that the dancing daughter of herodias , who demanded john baptists head , being on a time to pass over a frozen river , suddenly the ice brake , and she in her fall had her head cut off by the same ice , without hurting the rest of her body . so likewise it is recorded in the acts of herod agrippa , who stretched forth his hand to vex certain of the church , killed james the brother of john with the sword , and imprisoned peter , how immediately thereupon ( as it is in that chapter ) going down to cesarea , he was there in a solemn assembly striken from heaven with a most horrible disease , whereby his body putrified , and was eaten of worms : as also josephus maketh mention . pilate that gave sentence of death against our lord and saviour , we read that after great disgrace received in jurie , he was sent home into italy , and there slew himself with his own hands . and of the very emperors themselves who lived from tiberius ( under whom jesus suffered ) unto constantine the great , under whom christian religion took dominion over the world ( which contained the space of some three hundred years or thereabouts ) very few or none escaped the manifest scourges of gods dreadful justice , shewed upon them at the knitting up of their days . whereas since the time of constantine ( whiles emperors have been christians , as one hath observed ) few or no such examples can be shewed , except upon julian the apostata , valens the arrian heretick , or some other of like detestable and notorious wickedness . and thus much of particular men chastised by jesus . but if we desire to have a full example of his justice upon a whole nation together , let us consider what befel jerusalem , and the people of that place , for their barbarous cruelty practised upon him in his death and passion . and if we believe josephus and phylo , the jewish historiograpers , who lived in those times , it can hardly be expressed by the tongue or pen of man , what insufferable calamities and miseries were inflicted upon that people presently after his ascension , first of all by pilate their governour under tibarius ▪ and then again by petronius under caligula , after that by cumanus under claudius , and lastly by festus and albious under nero ; through whose cruelties that nation was enforced at last to rebel , and take arms against the roman empire : which was the cause of their utter ruine and extirpation by titus and vespasian . at what time , besides the overthrow of their city burning of their temple , and other infinite distresses ( which josephus an eye witness , protesteth , that no speech or discourse humane can declare ) the same author likewise recordeth eleven hundred thousand persons to have been slain , and fourscore and seventeen thousand taken alive : who were either put to death afterward in publike tryumphs , or sold openly for bond-slaves , into all the parts of the world : and in this universal calamity of the jewish nation , being the most notorious and grievous that ever hapned to any people or nation either before or after them ( for the romans never practised the like upon others ) it is singularly to be observed , that in the same time and place in which they put jesus to death before ; that is , in the time of p●scha when their whole nation was assembles at jerusalem , from all parts , provinces and countries , they received th●● their most pitiful subversion and overthrow , and that by the bands of the roman casar , to whom by publike cry they had appealed from jesus not long before : we have no king but caesar , &c. yea further it is observed , that as they apprehended jesus , and made the entrance to his passion upon mount olivet , where he used much to pray and meditate : so titus ( as josephus writeth ) upon the same mount planted his first siege for their final destruction . and as they led jesus from caiphas to pilate , afflicting him in their presence ; so now were they themselves led up and down from john to simon ( two seditious captains within the city ) and were scourged and tormented before the tribunal seats . again , as they had caused jesus to be scoffed , beaten , and vilanously entreated by the souldiers in pilates palace : so were now their own principal rulers ( as josephus writeth ) most scornfully abused , beaten , and crucified , and that by the souldiers : which latter point of crucifying or vilanous putting to death upon the cross , was begun to be practised by the romans upon the jewish gentry , immediately after christ his death , and not before . and now at this time of the war , josephus affirmeth , that in some one day , five hundred of his nation were taken , and put to this opprobrious kind of punishment : insomuch that for the great multitude , he saith , nec locus sufficeret crucibus , nec cruces corporibus . this dreadful and unspeakable misery fell upon the jews about forty yeers after christs ascension , when they had shewed themselves most obstinate , and obdurate against his doctrine delivered unto them , not only by himself , but also by his disciples ; of which they had now slain s. steven and s. james , and driven into banishment both peter and paul , and others that had preached unto them . this then was the providence of god for the punishment of the jews at that time . and ever after their estate declined from worse to worse , and their miseries daylie multiplied throughout the world . whereof he that will see a very lamentable narration , let him but read the last book of josephus , de bello , judaico , wherein it is reported , besides other things , that after the war was ended , and all the publike slaughter ceased , titus sent threescore thousand jews as a present to his father to rome there to be put to death in divers and sundry manners . others he applyed to be spectacles for pastime to the romans that were present with him . whereof josephus saith , that he saw with his own eyes two thousand and five hundred murdered and consumed in one day , by fight and combate among themselves and with wild beasts , at the emperours appointment . others were assigned in antioch , and other great cities , to serve for faggots , in their famous bonfires at times of tryumph . others were sold to be bondslaves . others condemned to dig and hew stones for ever . and this was the end of that war and desolation . quis talia fando , myrmidonum , dolopumve , aut duri miles vlyssi , temperet a lachrymis ? after this again under trajan the emperour there was so infinite numbers of jews slain and made away by marcus turbo in affrica , and lucius quintus in the east , as was wonderful and in the eighteenth year of adrian the emperour one julius severus being sent to extinguish all the remnant of the jewish generation , destroyed in a very short time ninety and eight towns and vilages within that country , and slew five hundred and fourscore thousand of them in one day . at which time also he beat down the city of jerusalem in such sort , as he left not one stone standing upon another of their ancient buildings , but caused some part thereof to be re-edified , and inhabited only by gentiles . he changed the name of the city , and called it aelia , after the emperors name . he drove out all the progeny and off-spring of the jews forth of all those countries , with a perpetual law confirmed by the emperour , that they should never return , no nor so much as look back from any high or eminent place to that country again . and this was done to the jewish nation by the roman emperors , for accomplishing that demand which their principal elders had made not long before to pilate the roman magistrate ( after he had washed his hands before the multitude to clear himself , at least wise in outward shew , from the blood of jesus , saying , i am innocent of the blood of this just man , look you to it : ) then answered all the people and said , his blood be upon us , and upon our children : and so it came to pass accordingly , even in that very age . then the which what greater argument of the deity and omnipotency of our lord and saviour , who from heaven was able in so short a time , and that in so full measure , to revenge himself upon his enemies here on earth . yea , a whole nation together brought to final desolation . and so much for the punishment of enemies . the fulfilling of prophesies . the last consideration followeth , and so an end ; which is , the fulfilling of prophesies , all those prophesies uttered by our lord and saviour , while he was here upon earth : especially this one of the destruction and desolation of the jewish nation already declared , might suffice for all , which over and over while he was conversant among them , he denounced against them : and foretold should shortly be accomplished upon them , in most fearful manner , as namely at one time , after a long and vehement commination made to the scribes and pharisees ( in which he repeateth eight several times that dreadful threat , wo ) he concludeth , that all the righteous blood injuriously shed from the first martyr abel , and so successively , should very shortly be revenged upon that generation : verily i say unto you , all these things shall come upon this generation : and in the next words threatneth that populous city jerusalem , that it should be made utterly desolate . jerusalem , jerusalem , which killest the prophets , and stonest them that are sent unto thee , how often would i have gathered thy children together , as the hen gathereth her chickens under her wings , and ye would not . behold , your habitation shall be left unto you desolate . and at another time , even that solemn time of his entry and riding into jerusalem before his passion , it is said in the gospel , that when he was come neer , he beheld the city , and wept over it , saying , o if thou hadst even known at the least in this thy day , those things which belong unto thy place , but now are they hid from thine eyes ; then denounceth that fearful desolation following , that not one stone should be left upon another , but all thrown down even to the ground : executed upon them , and made good by titus the son of vespatian , and finally , accomplished by julius severus , who in the days of adrian ( as before is rehearsed ) utterly defaced the very ruines of that city in such sort , as he left not one stone standing upon another of all their ancient buildings , but laid them even with the ground . again at another time , as some spake of the temple , how it was garnished with goodly stones , and consecrate things , he said , are these the things you look upon ? the days will come wherein a stone shall not be left upon a stone , that shall not be thrown down and yet more particularly in the same chapter he foretelleth the signs whereby his disciples should perceive when the time was come : when ye shall see jerusalem besieged with souldiers , then know ye that her desolation is at hand . this foretold jesus of the misery that was to fall upon jerusalem , and upon that people ( by the romans ) when the jews seemed to be in most security , and greatest amity with the romans , when they could away with no other government but that : we have no king but caesar ; he that maketh himself a king speaketh against caesar : and consequently at that time they might seem in all humane reason to have less cause then ever to misdoubt such calamities . and yet how certain and assured fore-knowledge , and as it were most sensible feeling jesus had of these miseries , he declared by those pitiful tears he shed upon sight and consideration of jerusalem ( as before is mentioned ) when he wept over it ; as also by that tender speech he used to the women of that city who wept for him as he was led to be crucified , perswading them to weep rather for themselves , and for their children ( in respect of the miseries to follow ) then for him . all which prophesies and predictions of jesus , with sundry other his speeches , foreshewing so particularly the imminent calamities of that nation , and that at such time when in human reason there could be no probability thereof ; when a certain heathen chronicler named phlegon ( about a hundred yeers after christs departure ) had diligently considered , having seen the same also in his days most exactly fulfilled ( for he was servant to adrian the emperor , by whose command the final subversion of that jewish nation was brought to pass ) this phlegon ( i say ) though a pagan , yet upon consideration of these events , and others that he saw ( as the extream persecution of christians foretold by christ , and the like , he pronounced , that never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophesies of jesus . and now albeit these predictions and prophesies concerning the punishment and reprobation of the jews , fulfilled so evidently in the sight of all the world , might be a sufficient demonstration of his divine prescience and foreknowledge in things to come ; yet were there also many other things besides fore-shewed by him , which fel out as exactly as these did , which by no humane reason or learning could possibly be foreseen ; as for example , the foretelling of his own death , resurrection , and ascension , with all their several circumstances ; the manner time , place , and all other particularities , as precisely as if they had been already accomplished : and that not only to his own disciples , but even to the scribes and pharisees , who came of purpose to tempt him ; as he that shall but examine the quotations following , which for brevity sake i have but only cyphered , and ( as it were ) pointed at in figures ) may easily perceive . first to his disciples , matth. 16.21 . chap. 17.9.22 . chap. 20 17. chap. 26.1.11.31.45 . joh. 13.33 . chap. 16.16 . and 13.3 . and 18.4 . and 14.2.28 . then to the scribes and pharisees , matth. 12.38 . chap. 21.38 . luke 13.31 . john 2.18 . chap 3.12 . chap. 7.33 . chap. 8.21.28 . chap. 12.31 . also how his disciples should be scattered and forsake him : john 16.32 . of peters denyal . matth. 26 34. and by what manner of death he should glorifie god , john 21.18 . how judas one or his own disciples should betray him , john 6.64.70 . chap 13.10.26 . chap. 17.12 . matth. 26 21.49 . of the sending of the holy ghost ▪ john 7.38 . chap. 14.16.26 . chap. 15.26 . chap. 16.7 . luke 24 49. of his his disciples miracles which they should work in his name , mark 16.17 . luke 10.18 . john 14 12. the cruel persecution that should arise to the professors of his name in all places , matth 10.16 . chap. 24.9 . john 16.1 . the building of his church notwithstanding ( in despite of the divel , and all oppositions ) upon a rock , with this sure word of promise never to fail , that the gates of hell shall not overcome it , matth. 16.18 . and again , i am with you alwaies , even to the end of the world , matth. 28.20 . the signs and tokens that should go before the end of the world ; as first , the false christs , and false prophets that should arise here and there with the church , yea and in the church : that abomination of desolation spoken of by daniel the prophet , to be set in the holy place ; matth. 24.5 . 11.15.23 . meaning ( and so i think would the holy ghost have all men to understand it , when he addeth this parenthesis ; let him that readeth consider it ) even that arch antichrist , now sitting in that holy place , or church ( for so it was in times past whose faith was one so famous in all the world , rom. 1.8 . wars , and rumors of wars , pestilence , famine , and earthquakes , matth. 24.6 . persecution , as before ; then shall they deliver you up to be afflicted , and shall kill you , and ye shall be hated of all nations for my names sake . matth. 24.9 . so were christians in the primitive church under the roman emperors those cruel caesars ; and so have been of latter times also , under the tyrannie of this arch antichristian caesar , that abomination of desolation , now sitting in the self same place , drunken with the blood of the saints , and with the blood of the martyrs of jesus , whose destruction sleepeth not , come i will shew thee the damnation of the great whore ▪ &c. finally , the preaching of the gospel to all nations , matth. 24.14 . and the uniting and gathering together both of jew and gentile into one fold , under one shepherd even that great shepherd of our souls , that there may be one sheepfold , and one shepherd john 10.16 . this is one of the last signes foretold by our saviour , and but in part remaineth to be accomplished : and what hindreth ? even that abomination of desolation before spoken of , which hath been a stumbling block to all nations hitherto , both turks and jews , for coming to christianity ; which the lord in due time will remove ▪ for babylon shall fall ( as it is in the revelation ) it is fallen , it is fallen , babylon that great city : in part it is fallen already , and what hindreth but that daylie and hourly we may expect the final desolation thereof ? daylie and hourly i say , for with such celerity and violence ( when it shall please god to put in their hearts whom it may concern , to fulfil his will , rev. 17.17 . ) shall this sentence be executed , in one day shal her plagues come upon her , death , and sorrow , and famine ; and she shall be burnt with fire , &c. in one hour she shall be made desolate . rejoyce over her thou heaven , and ye holy apostles and prophets ; for god hath given your judgement on her . and a mighty angel took up a stone , like a great milstone , and cast it into the sea , saying : with such violence shall that great city babylon be thrown down . and here i might cast up together in like manner ( making but one total sum of all ) the prophesies of all those holy apostles , and disciples of our lord and saviour ; both as touching divers particulars whereof they prophesied in those times , fulfilled most exactly ▪ as also touching the general state of the church successively in all ages , even to the end of the world and of the end of the world it self . first for the particulars , i will but point at them , as before . one of those holy prophets prophesied of a general dearth to fall out in those times : which hapned accordingly under claudius caesar , act. 11.27 . also of pauls imprisonment , acts 21.10 . paul in his sayling towards rome , foretelleth the centurion and the rest , of the tempestuous weather to ensue , acts 27.10 . of their shipwrack ; but yet with safety of their lives , vers. 22. and precisely the place where they should be cast ashore ; to wit , upon a certain island , vers. 26. in one of his epistles he prophesieth of his own death , 2 tim. 4.6 . so doth also peter . 2 pet. 1.14 . secondly , for the future state of the church in these last days , with the coming of antichrist into the world , and all his damned crew , those hellish furies : see how precisely these holy apostles and prophets foretel of these times , these perillous times , and how lively they set him out in his colours , with all his additions ( as well becometh such an infernal king ) the angel of the bottomless pit , whose name in hebrew is abaddon , in greek apollyon : that antichrist , that man of sin the son perdition , that wicked one , &c. with all other adjuncts , and circumstances so lively described , as if he had been then already come ; for even in these days ( as the apostle speaketh did this mysterie of iniquity begin to work . see then i say , 2 thes. 2. 1 tim. 3. 2 tim. 4. 2 pet. 2. 1 joh. 2.18 . chap. 4.1 . 2 joh. v. 7. yea the whole revelation is nothing else but a continued prophesie of all such things as should happen to the church militant , even from the apostles times to the end of the world . all which prophesies we see accomplished ▪ except before excepted , the final destruction of babylon , and the calling of the jews , whereof both our saviour himself , as also paul hath prophesied , rom. 11. both which we daylie expect : and then ( as it is in the revelation ) come lord jesus . of which second coming , or general doom , with the manner of it , and all other circumstances , we have also sundry prophesies both of christ and his apostles , which here i will joyn in one as proceeding all from one and the same spirit ; for here all prophesies must come to a full period , nil ultra . i will only quote them as formerly , matth. 16.27 . chap. 19.28 . chap. 20.1 . chap. 24. chap. 25. chap. 26.64 . john 5.25 . &c. 1 cor. 85. 1 thes. 4.14 . chap. 5.1 . jam. 5.8 . 1 pet. 4.7 . 2 pet. 3. jude v. 6. & 14 : rev. 21. where you shall see a new heaven , and a new earth &c. new jerusalem descending from god out of heaven , prepared as a bride trimmed for her husband . thus have i brought you at length ( as after a long and tedious passage by sea ) to see land , and as it were the sea-mark whereunto after so many variable winds , and so often tacking to and again , we have directed our course , even from the first prophesie made to adam in paradise , gen. 3.15 . to the very last period of all prophesies in the revelation , shut up in the second adam , jesus christ ; who is the first and the last , alpha and omega , the beginning and the ending ; in whom all prophesies kiss each other , and have their consummation . these are the words ( saith he ) which i spake unto you while i was yet with you : that all must be fulfilled which are written of me in the law of moses , and in the prophets , and in the psalms , &c. thus it is written , and thus it behoved christ to suffer ▪ and to rise again from the dead the third day ; and that repentance and remission of sins should be preached in his name among all nations , beginning at jerusalem . i say from this jerusalem , which now lyeth desolate , i have brought you to the new jerusalem , coming down from heaven , as a bride adorned for her husband : from an earthly , to a heavenly paradise , and there i leave you . a collection demonstrative , or sum of the former proofs . the messiah must be a spiritual king to conquer the divel , ●eath , and sin : b●th by scripture , as also by the interpretation of the ancient jews themselves , upon that place of genesis , he shall break thine head : therefore not a temporal king , as the latter jews imagine . the messiah must be king over the gentiles as well as the jews , both by scripture , as also by their own writers : therefore not a temporal king , to reign ●ver the● only ; much less to subdue the gentiles to the servitude of jewry , as some of them imagine the messiah must be both god and man , the son of god , the word of god incarnate , the second person in trin●ty , both by the scriptures , as also by their own writers : therefore no such earthly monarch as they expect . the messiah at his coming ( being to be both king of jew and gentile ) must change the law of moses , to wit , the ceremonial and provincial proper to the jews only , and instead thereof , give a general law to both , absolute and p●rfect , to serve for all persons , times , and places , to endure even to the end of the world : th●refore no such temporal monarch● to be expe●●ed , as they look after for one and the same conclusion followeth upon all the premises , beating upon ●heir main gro●nd ( to wit a temporal or earthly kingdom ▪ which bei●g once shaken , the rest falleth to the ground . all prophesies whatsoever , with every particular circumstance foretold by the prophets of the messiah , were both substantially and circumstantially fulfilled in the person of our blessed saviour ; both as touching his birth , life , doctrine miracles , death , resurrection , ascension ; and other effects afterwards of his divine power , in sending of the holy ghost , and the miraculous encrease of his church , &c. therefore was he indeed the messiah , no other to be expected . the messiah , by daniels prophesie , was to appear immediately upon the establishment of the roman empire : for ( saith he ) in the days of these kings , shall the god of heaven set up a kingdom , which shall not be destroyed , dan. 2.44 . which must needs be understood of the kingdom of christ , or the messiah . and in these days was our saviour born , even in the days of augustus caesar ; therefore in him is the circumstance of time verified . the messiah by jacobs prophesie was to appear immediately when the rod or ●cepter was departed from the house of judah . then appeared that star of jacob , our lord and saviour ; ergo . the messiah by the prophesie of haggai ( as also by their own thalmud ) was to come during the second temple : then came our lord and saviour , ergo . and consequently the jews after this time ( to wit the destruction of the second temple ) in vain expect another . the messiah by the true account , and calculation of daniel's hebdomades , or weeks of years , was to come just according to the times before mentioned : so did our saviour ( as is aforesaid ) therefore to him doth this circumstance of time bear witness : and consequently the jews , after these times by god himself appointed for the messiah ( or rather one and the same time , for there is no other difference , but only in adjuncts and circumstances ) expecting yet for another ; besides their vain expectation make god himself a lyar . the messiah by the scriptures was to be born of the tribe of judah , of the house of david , so was our saviour : therefore he alone the legitimate and true born messiah by birth-right ( as i may say ) as also by prescription , after so long time of peaceable possession no other to be expected . the messiah by the scripture , as also by their own rabbins , was to be born of a virgin , so was our saviour : ergo , all other particulars foretold of the messiah , see them fulfilled as followeth , to wit , prophesies .   fulfilled . mich. ● . 2 . that the place of his birth should be bethlehem . luke 2.4 . jer. 31.15 . that at his birth all the infants thereabouts should be slain . mat. 2.16 . psal. 72.10 . that kings or great personages should come and adore him , and offer gold , and other gifts unto him . mat. 2.1 . mal. 3.1 . that he should be presented in the temple of jerusalem , for the greater glory of that second temple . luk. 2.22 . hos. 11.1 . that he should flee into egypt , and be called thence again . mat. 2.13 . num. 24.17 . that a star should appear at his birth to notifie his coming into the world . mat. 2.9 . mal. 3.1 . & 4.5 . isa. 40.3 . that john baptist ( who came in the power and spirit of eliah , and therefore was called eliah . luke 1.17 . matth. 11.10.14 . ) should be the messenger to go before him , and to prepare the way , and to cry in the desert . mat. 3.1 isa. 42.2 . that he should begin his own preaching with all humility , quietness , and clemency of spirit mat. 5.1 . isa. 53. that he should be poor , abject , and of no reputation in this world luk. 2.7 . isa. 35.5 . that he should do strange miracles , and heal all diseases . mat. 4.23 . isa. 53.12 , dan. 9.26 . that he should die and be slain for the sins of his people . mat. 27. psal. 55.13 . that he should be betrayed by one of his own familiars mat 26.47 . zac. 11.12 . that he should be sold for thirty pieces of silver . mat. 26.15 . zac. 11.13 . that with those thirty pieces there should be bought afterwards a field of potsheards mat. 27. ● . zac. 9.9 . that he should ride into jerusalem upon an ass . mat. 27. isa. 50.6 . that the jews should beat and buffet his face , and defile the same with spitting . mat. 26.67 . isa. 53.5 . that they should whip , rend and tear his body before they put him to death . mat. 26.27 isa. 53.12 . that he should be put to death among thieves and malefactors . luk. 23.33 . isa. 53.7 . that he should be silent before his enemies , as a sheep before his shearer . mat. 27.14 . isa. 53.12 . that he should pray for his enemies and persecutors . luk. 23.34 . psal. 22.18 . & 69.21 . that they should give him vinegar to drink , divide his apparel , and cast lots for his upper garment . mat. 27.34 . psal. 22.16 . zac. 12.10 . that the manner of his death should be crucifying , that is , nayling of his hands and his feet to the cross . joh. 19.18 . zac. 12.10 . that his side should be pierced , and that they should look upon him whom they had so pierced . joh. 19.34.37 . exo. 12.46 . that not a bone of him should be broken , figured in the passover by that spotless lamb without blemish , a type thereof ; and therefore is he called in the new testament , the lamb of god that taketh away the sins of the world : the lamb slain from the beginning of the world . joh. 19.36 . psal. 16.9 . hos. 6.2 . that he should rise again from death the third day . mat. 28.1 . psal 68.18 . & 110.1 . that he should ascend into heaven , and there sit at the right hand of his father tryumphantly for ever . luke 24.51 . act. 7.55 , 56. all these particulars foretold of the messiah , see ( i say ) and examine how exactly they were all fulfilled in our saviour : and therewithal consider those things which fell out afterwards as effects of his divine power ; to wit , the sending of the holy ghost immediately after his ascension ; with the miraculous encrease of his church even in the midst of persecution . the severe punishment of all his enemies , especially that of the jewish nation . the subjection of the divel , with all his infernal power under his apostles and disciples feet , together with the ceasing of oracles . and finally , the fulfilling of all his prophesies ( with those likewise of his apostles and disciples ) most exactly . i say , all these , with the former , put together , and well considered , may settle the heart of any christian man , against all judaism , paganism , yea and atheism too , in the most undoubted truth of his profession , to wit , the christian religion ; with this full and final perswasion ( wherewith i will knit up all ) that there is no other name under heaven given to the sons of men , whereby to be saved , but the name of jesus christ . and therefore to him be the honour of our salvation ascribed , and to no other . to him ( i say ) with the father , and the spirit , even that blessed trinity , elohim , be all honour and glory , now and evermore , amen , amen . finis . table of the contents of the several matters of this book . of the promises and prophesies of old 1 gods promise to adam 3 gods promise to abraham 3 the prophesie of jacob 5 the prophesie of moses 6 the prophesie of david 9 the prophesie of jeremy 15 the prophesie of ezekiel 15 the prophesie of isaiah 16 that the messiah must be both god and man 18 that the messiah must change the law of moses 26 the time of his manifestation , with all other circumstances 33 of his linage or pedegree 56 of his birth with the circumstances thereof 57 of his preaching and doctrine 71 of his life and conversation 75 of his miracles 77 of the calling of his apostles 80 of his death and passion 86 of his resurrection 92 of his ascention 95 of the sending of the holy ghost , with the first plantation and wonderful increase of the church . 98 of the sincerity of the evangelists 102 of the confession of martyrs 109 of the subjection of spirits 111 of the punishment of enemies 118 of the fulfilling of prophesies 128 a collection demonstrative , or the sum of former proofs . 142 notes, typically marginal, from the original text notes for div a87160e-210 accounting from their first entrance to the day of their departure thence . exo. 12.40 . psal. 34.8 . rom. 11.11 . luk. 13.35 . acts 7.51 . luk. 21.24 . rom. 10.1 . rom. 9.4 . psal. 24.6 . luk. 21.28 . mat. 24.32 . acts 20.32 psal. 51.18 . psal. 53.6 . psal. 126.1 psa. 106.47 . psal. 90.15 . psa. 102.13 . psal. 69.35 . psal. 105.8 . psal. 94.24 . psal. 74.2 : & 107.6 . & 106.44 . prov. 21 : 1 ezra 1.1 . chap. 6.1 . chap. 6.22 . chap. 7.28 . psa. 105.14 . exod. 7.16 ▪ & 8.1.20 . & 9.1.13 . & 10.3 . exo. 12.31 . & 11.3 . & 7.1 . psa. 136.11 . accounting the time as before . exo. 12.41 , & 13.21 . psa. 236.13 . judg. 2.16 judg. 3.7 . chap. 3 : 12. judg. 3.30 . & 4.1 . & 4.4 . & 5.31 . & 6.1 . & 6.6 . judg. 6.12 . & 7.5 . & 7.20 . & 8.28 . & 8.33 . & 10.6 . judg. 10.10 & 11.1 . & 11.29 . & 12.7 . & 13.1 . & 25.15 . v●i . 20. 1 sam. 8.5 . notes for div a87160e-2100 gen. 3.15 rom. 3.2 . rom. 9.4 . luk. 19.42 dut. 18.13 ver. 18. deut. 34.30 deut. 18.14 deu. 18.16 . isa. 53.8 . psal. 89.3 . 2 sam. 7.13 1 king. 12 , psal. 2.7 . psal. 72.5 . vers . 7. isa. 6.5 . luk. 19.27 isa. 4.2 . isa. 9.6 . isa. 4.2 . isa. 7.14 . michah 5.2 isa. 9.6 . isa. 4.2 . psal. 2.7 . hos. 1.7 . psal. 110.1 . psal. 107.20 iob 19.16 . deut. 6.4 . ier. 13.6 . acts. 15.10 deu. 18.15 . isa. 2.3 . isa. 29.28 . isa. 42.4 . mal. 1.10 . ezek. 20.25 ier. 31.31 gen. 49.10 . ezr. 3.12 . psal. 24.7 mal. 3.1 . luk. 23.14.22 . mat. 27. isa. 53.5 . ioh. 8.56 . act. 3.21 . chap. 8.44 . gen. 2.17 . gen. 3.4 . mat. 3.7 . luk. 19.27 eph. 5.14 . psal. 71.4 . rom. 3.4 . isa. 66.7 . psal. 147.2 . hag. 2.10 . isa. 11.6 . judg. 12.6 mat. 8.11 . ioh. 19. lu 7.3.15 . mat. 11.3 . ioh. 10.24 . mat. 22.16 . joh. 10.8 . dan. 2.44 . isa. 11.1 . luk. 2.4 . isa. 7.14 . mat. 1.18 . mich. 5.2 . mat. 2.5 . psal. 132.3 . mat. 2.1 . psa. 72.10 . 〈◊〉 12. numb. 24.17 . luk. 1.28 . chap. 2.21 . 2 esd. 7.26 . luk. 2. mat. 3.16 . jer. 31.15 . gen. 35.19 . mat. 2.13 . hos. 11.1 . isa. 19. ● . euseb. lib. mal. 3.1 . chap. 4.5 . luk. 1.13 . ioh. 1.19 . mat. 3.16 . mar. ● . 10 . luk. 3.21 . joh. 1.31 . deut. 6.5 . mat. 22.37 . isa. 42.1 . zach. 9.9 . porph . lib. de laud . philo. isa. 35.5 . ioh. 11.17 . mark 5.22 . luke 7.11 . deu. 19.15 . mat. 9.33 . ioh. 10.25.37 . luk. 7.20 . luk. 7.20 . mat. 16.24 ▪ cha. 16.23 . joh. 6.60 . ch. 7.48 . mat. 8.20 . plut. apo. prisc. regum . mark 1.15 . mat. 16.24 . eccl. 107. mat. 10.9 . ioh. 16.33 . mark 13.9 . ch. 13.13 . luk. 21.16 . mat. 36.25 . luk. 14.26 . mat. 10.34 . luk. 18.31 . mat. 21.2 . zach. 9.9 . mat. 21.8 . psal. 55.13 . & 109.4 . mat. 26. ●● . mat. 26.67 . isa. 50.6 . luk. 23.33 . psal. 22.16 . zach. 12.10 psal. 69.21 . luk. 23.32 . isa. 53.12 luk. 23.18 . isa. 53.12 . ioh. 19.36 . exo. 12.46 . gen. 22.1 . num. 21.8 . dau. 9.26 . ioh. 11.49 . isa. 53. mat. 27. luk. 23. acts 2.37 . zach. 12.10 psal. 16. ● . hos. 6.2 . jonah 1.17 luk. 18.31 . john 2.18 . mat. 12.38 . ch. 27.62 . mat. 28.2 . act. 1.3 . rom. 4.4 . rom. 1.2 . psa. 68.18 . psal. 110.1 . acts 1.10 mat. 24.14 . luk. 24.47 isa. 2.3 . ioh. 14.26 . ch. 15.26 . and 16.7 . acts 2.4 . joel 2.28 . psal. 118 22 act. 4 11. john 14.25 joh. 20.30.21.25 . ezek. 1. luk. 1.2 . mat. 15.24 acts 26.26 mat. 21.18 . luk. 19.41 . mat. 14.33 . mat. 10.3 . mar. 14.67 . luk. 24.48 1 joh. 1.2 . 2 pet. 1.16 . luke 1.2 . acts 23.12 . ch. 27.24 . mat. 10.16 . rev. 6.9 . zeph. 2.11 . juv. sat. 6. plut. de defectu oraculor . 1 iohn 3.8 luke 9.7 . luk. 10.17 . lact. l. 2. div. inst. c. 16. porph . l. 7. cont. christ apud euseb. l. 5. c. 1. de prep. evan. joh. 12.31 . 2 cor. 4.4 . eph. 2.2 . 1 sam. 5.2 . gen. 3.15 . acts 19.15 jos. ant. l. 17. c. 10. luk. 23.12 . lib. 18. c. 9. niceph. l. 1. cap. 10. acts 12.1 . jos. ant. l. 19. c. 7. eutr . hist lib. 7. evag. schol. l. 3. hist. c. 41 joh. 19.15 . lib. 5. c. 28 jos. de bell. l. 7. c. 20 , 21. aelius adrianus . mat. 27.24 mat. 23.35 luk. 19.41 . luk. 21.6 . luk. 21.20 . joh. 19.15 vers. 12. luk. 23.28 . rev. 17.6 . rev. 18.2 . chap. 18.8 . rev. 18 . 1● . rev. 9.11 . rev. 22.20 . luk. 14.44 notes for div a87160e-13900 gen. 3.15 . christ mysticall, or, the blessed union of christ and his members also, an holy rapture, or, a patheticall meditation of the love of christ : also, the christian laid forth in his whole disposition and carriage / by j.h. d.d. b.n. hall, joseph, 1574-1656. 1647 approx. 201 kb of xml-encoded text transcribed from 147 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a45182 wing h374 estc r16159 13031622 ocm 13031622 96769 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45182) transcribed from: (early english books online ; image set 96769) images scanned from microfilm: (early english books, 1641-1700 ; 740:10) christ mysticall, or, the blessed union of christ and his members also, an holy rapture, or, a patheticall meditation of the love of christ : also, the christian laid forth in his whole disposition and carriage / by j.h. d.d. b.n. hall, joseph, 1574-1656. [10], 275 p. : port. printed by m. flesher, and are to be sold by william hope, gabriel beadle, and nathaniel webbe, london : 1647. marginal notes. added t.p. on p. [153]: an holy rapture, or, a patheticall meditation of the love of christ. added t.p. on p. [215]: the christian laid forth in his whole disposition and carriage. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -mystical body. 2005-01 tcp assigned for keying and markup 2005-01 aptara keyed and coded from proquest page images 2005-02 jonathan blaney sampled and proofread 2005-02 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion christ mysticall ; or , the blessed union of christ and his members . also , an holy raptvre : or , a patheticall meditation of the love of christ. also , the christian laid forth in his whole disposition and carriage . by j. h. d. d. b. n. london , printed by m. flesher , and are to be sold by william hope , gabriel beadle , and nathaniel webbe . 1647. to the only honour and glory of his blessed saviour and redeemer : and to the comfort and benefit of all those members of his mysticall body , which are still labouring and warfaring upon earth ; i. h. their unworthiest servant , humbly dedicates this fruit of his old age . the contents . § 1. how to be happy in the apprehending of christ. § 2. the honour and happinesse of being united to christ. § 3. the kinde and manner of our union with christ. § 4. the resemblance of this union by the head and members of the body . § 5. this union set forth by the resemblance of the husband and wife . § 6. this union resembled by the nourishment & the body . § 7. the resemblance of this union by the branch , and the stock ; the foundation , and the building . § 8. the certainty and indissolublenesse of this union . § 9. the priviledges and benefits of this union : the first of them life . § 10. a complaint of our insensiblenesse of this mercy , and an excitation to a chearfull recognition of it . § 11. an incitement to a joy and thankfulnesse for christ our life . § 12. the duties we owe to god for his mercy to us in this life , which we have from christ. § 13. the improvement of this life ; in that christ is made our wisdome . § 14. christ made our righteousnesse . § 15. christ made our sanctification . § 16. christ made our redemption . § 17. the externall priviledges of this union , a right to the blessings of earth and of heaven . § 18. the means by which this union is wrought . § 19. the union of christs members with themselves . first , those in heaven . § 20. the union of christs members upon earth . first , in matter of judgement . § 21. the union of christians in matter of affection . § 22. a complaint of divisions , and notwithstanding them , an assertion of unity . § 23. the necessary effects and fruits of this union of christian hearts . § 24. the union of the saints on earth with those in heaven . § 25. a recapitulation and sum of the whole treatise . i have with much comfort and contentment perused these divine and holy meditations , entituled christ mysticall , an holy rapture , and the christian , laid forth , or characterised in his whole disposition and carriage ; and relishing in them much profitable sweetnesse and heavenly raptures of spirituall devotion , i doe license them to be printed and published . john dovvname . christ mysticall ; or , the blessed union of christ and his members . there is not so much need of learning , as of grace , to apprehend those things which concern our everlasting peace ; neither is it our brain that must be set on work here , but our heart ; for true happinesse doth not consist in a meer speculation , but a fruition of good : however therefore there is excellent use of scholar-ship in all the sacred imployments of divinity , yet in the main act which imports salvation , skill must give place to affection . happy is the soul that is possessed of christ , how poor so ever in all inferiour endowments : ye are wide , o ye great wits , whiles you spend your selves in curious questions , and learned extravagancies ; ye shal find one touch of christ more worth to your souls , then all your deep , and laboursome disquisitions ; one dram of faith more precious then a pound of knowledge : in vain shall ye seek for this in your books , if you misse it in your bosomes : if you know all things , and cannot truly say , i know whom i have beleeved , you have but knowledge enough to know your selves truly miserable . wouldst thou therefore , my son , finde true and solid comfort in the houre of temptation , in the agony of death ? make sure work for thy soul , in the days of thy peace ; finde christ thine ; and , in despight of hell , thou art both safe , and blessed ; look not so much to an absolute . deity , infinitely and incomprehensibly glorious : alas , that majesty ( because perfectly , and essentially good ) is , out of christ , no other then an enemy to thee ; thy sinne hath offended his justice , which is himself ; what hast thou to doe with that dreadfull power which thou hast provoked ? look to that mercifull , and all-sufficient mediator betwixt god and man , who is both god and man , jesus christ the righteous : it is his charge , and our duty , ye beleeve in god , beleeve also in me . yet look not meerly to the lord jesus , as considered in the notion of his own eternall beeing , as the son of god , co-equall and co-essentiall to god the father , but look upon him , as he stands in reference to the sons of men : and herein also look not to him so much , as a law-giver , and a judge , ( there is terror in such apprehension ) but look upon him , as a gracious saviour and advocate ; and lastly , look not upon him , as in the generality of his mercy , the common saviour of mankind , ( what comfort were it to thee , that all the world except thy selfe were saved ? ) but look upon him , as the dear redeemer of thy soul , as thine advocate at the right hand of majesty ; as one , with whom thou art ●hrough his wonderfull m●rcy , inseparably united : t●us , thus , look upon him firmly and fixedly ; so as he may never be out of thine ei●s ; and what ever secular objects interpose themselves betwixt thee and him , look through them , as some slight mists , and terminate thy sight still in this blessed prospect : let neither earth , nor heaven hide him from thee in whatsoever condition . and whiles thou art thus taken up ; see if thou canst without wonder and a kinde of ecstaticall amazement , behold the infinite goodness of thy god , that hath exalted thy wretchednesse to no lesse then a blessed and indivisible union with the lord of glory ; so as thou , who in the sense of thy miserable mortality , maist say to corruption , thou art my father , and to the worm , thou art my mother and my sister , canst now through the priviledge of thy faith , hear the son of god say unto thee , thou art bone of my bone , and flesh of my flesh : surely , as we are too much subject to pride our selves in these earthly glories , so we are too apt , through ignorance , or pusillanimity , to undervalue our selves in respect of our spirituall condition ; wee are far more noble and excellent then we account our selves . it is our faith that must raise our thoughts to a due estimation of our greatnesse ; and must shew us how highly we are descended , how royally we are allied , how gloriously estated : that onely is it , that must advance us to heaven , and bring heaven down to us : through the want of the exercise whereof , it comes to passe , that , to the great prejudice of our souls , we are readie to think of christ jesus as a stranger to us : as one aloof off in another world ; apprehended onely by fits , in a kind of ineffectuall speculation , without any lively feeling of our own interesse in him ; whereas we ought by the powerfull operation of this grace in our hearts , to finde so heavenly an appropriation of christ to our souls , as that every beleever may truly say , i am one with christ , christ is one with me . had we not good warrant for so high a challenge , it could bee no lesse then a blasphemous arrogance to lay claim to the royall bloud of heaven ; but since it hath pleased the god of heaven so far to dignifie our unworthinesse , as in the multitudes of his mercies to admit and allow us to be partakers of the divine nature , it were no other then an unthankfull stupidity not to lay hold on so glorious a priviledge , and to goe for lesse then god hath made us . know now , my son , that thou art upon the ground of all consolation to thy soul , which consists in this beatificall union with thy god and saviour , think not therefore to passe over this important mystery with some transient , and perfunctory glances ; but , let thy heart dwell upon it , as that which must stick by thee in all extremities , and chear thee up , when thou art forsaken of all worldly comforts : doe not then conceive of this union , as some imaginary thing , that hath no other beeing but in the braine ; whose faculties have power to apprehend , and bring home to it self , far remote substances ; possessing it self in a sort of whatsoever it conceives : doe not think it an union meerly virtuall , by the participation of those spirituall gifts and graces which god worketh in the soul ; as the comfortable effects of our happy conjunction with christ ; doe not think it an accidentall union in respect of some circumstances and qualities wherein we communicate with him who is god and man ; nor yet a metaphoricall union by way of figurative resemblance ; but know that this is a true , reall , essentiall , substantiall union , whereby the person of the beleever is indissolubly united to the glorious person of the son of god ; know , that this union is not more mysticall then certain ; that in naturall unions there may bee more evidence , there cannot be more truth ; neither is there so firm and close an union betwixt the soul & body , as there is betwixt christ and the beleeving soul : for as much as that may be severed by death , but this , never : away yet with all grosse carnality of conceit ; this union is true , and really existent , but yet spirituall ; and if some of the ancients have tearm'd it naturall and bodily , it hath been in respect of the subject united , our humanity , to the two blessed natures of the son of god met in one most glorious person ; not in respect of the manner of the uniting : neither is it the lesse reall , because spirituall . spirituall agents neither have , nor put forth any whit lesse vertue , because sense cannot discern their manner of working ; even the loadstone though an earthen substance , yet , when it is out of sight , whether under the table , or behinde a solid partition , stirreth the needle as effectually , as if it were within view : shall not hee contradict his senses , that will say , it cannot work because i see it not ? oh saviour , thou art more mine , then my body is mine , my sense feels that present , but so as that i must lose it ; my faith sees and feels thee so present with mee , that i shall never be parted from thee . there is no resemblance , whereby the spirit of god more delights to set forth the heavenly union betwixt christ and the beleever , then that of the head and the body : the head gives sense and motion to all the members of the body ; and the body is one ; not onely by the continuity of all the parts held together with the same naturall ligaments , and covered with one and the same skin ; but much more by the animation of the same soul quickning that whole frame ; in the acting whereof , it is not the large extent of the stature , and distance of the lims from each other , that can make any difference ; the body of a child that is but a span long , cannot bee said to be more united , then the vast body of a giantly son of anak whose height is as the cedars ; and if we could suppose such a body as high as heaven it self , that one soul which dwels in it , and is diffused through all the parts of it , would make it but one entire body : right so , it is with christ and his church ; that one spirit of his which dwels in , and enlives every beleever , unites all those far-distant members , both to each other , and to their head ; and makes them up into one true mysticall body : so as now every true beleever may , without presumption , but with all holy reverence , and all humble thankfulnesse , say to his god and saviour ; behold , lord , i am ( how unworthy soever ) one of the lims of thy body ; and therefore have a right to all that thou hast , to all that thou doest ; thine eye sees for me ; thine ear hears for me ; thine hand acts for me ; thy life , thy grace , thy happinesse is mine : oh the wonder of the two blessed unions ! in the personall union , it pleased god to assume and unite our humane nature the deitie ; in the spirituall and mysticall , it pleases god to unite the person of every beleever to the person of the son of god : our souls are too narrow to blesse god enough for these incomprehensible mercies : mercies , wherein he hath preferred us ( be it spoken with all godly lowlinesse ) to the blessed angels of heaven ; for verily he took not upon him the nature of angels , but he took on him the seed of abraham ; neither hath he made those glorious spirits members of his mysticall body , but his saints ; whom he hath ( as it were ) so incorporated , that they are become his body , and he theirs ; according to that of the divine apostle ; for as the body is one and hath many members , and all the members of that one body being many , are one body , so also is christ. next hereunto , there is no resemblance of this mystery either more frequent , or more full of lively expression , then that of the conjugall union betwixt the husband and wife ; christ is , as the head , so the husband of the church ; the church and every beleeving soul is the spouse of this heavenly bridegroom ; whom hee marrieth unto himselfe for ever in righteousnesse , and in judgement , and in loving kindnesse , and in mercies ; and this match thus made up , fulfils that decretive word of the almighty , they twain shal be one flesh : o happy conjunction of the second adam , with her which was taken out of his most precious side ; oh heavenly and compleat marriage , wherein god the father brings , and gives the bride ; ( all that the father giveth me shall come to me , saith christ ) wherein god the son receives the bride , as mutually partaking of the same nature ; and can say , this now is bone of my bones , and flesh of my flesh ; wherein god the holy ghost knits our wils in a full and glad consent , to the full consummation of this blessed wedlock : and those whom god hath thus joyned together , let no man ( no devill can ) put asunder : what is there then , which an affectionate husband can withhold from a dear wife ? he that hath given himself to her ; what can be deny to impart ? he that hath made himself one with her , how can he be divided from his other-self ? some wilde fancies there are that have framed the linkes of marriage of so brittle stuffe , as that they may be knapt in sunder upon every sleight occasion , but he that ordained it in paradise , for an earthly representation of this heavenly union betwixt christ and his church , hath made that , and his own indissoluble . here is no contract in the future , which upon some intervenient accidents may be remitted ; but , i am my welbeloveds , and my welbeloved is mine , and therefore each is so others , that neither of them is their own ; oh the comfortable mystery of our uniting to the son of god! the wife hath not the power of her own body , but the husband . we are at thy disposing , ô saviour , we are not our own ; neither art thou so absolutely thine , as that we may not ( through thine infinite mercy ) claim an interesse in thee . thou hast given us such a right in thy self , as that wee are bold to lay challenge to all that is thine ; to thy love , to thy merits , to thy blessings , to thy glory : it was wont of old , to be the plea of the roman wives to their husbands , where thou art caius , i am caia ; and now , in our present marriages , we have not stuck to say , with all my worldly goods i thee endow ; and if it be thus in our imperfect conjunctions here upon earth , how much more in that exquisite one-nesse which is betwixt thee , ô blessed saviour , and thy dearest spouse , the church ? what is it then that can hinder us from a sweet and heavenly fruition of thee ? is it the loathsome condition of our nature ? thou sawst this before , and yet couldst say , when we were yet in our bloud , live : had we not been so vile , thy mercy had not been so glorious : thy free grace did all for us ; thou washedst us with water , and anointedst us with oyle , and cloathedst us with broidered work , and girdedst us about with fine linnen , and coveredst us with silk , and deckedst us with ornaments ; and didst put bracelets upon our hands , and a chain on our neck , and jewels on our fore-heads , and eare-rings on our ears , and a beautifull crown on our heads ; what we had not , thou gavest ; what thou didst not find , thou madest ; that we might be a not-unmeet match for the lord of life : is it want of beauty ? behold , i am black , but comely : what ever our hiew be in our own , or others eyes ; it is enough that we are lovely in thine . behold , thou art fair , my beloved , behold , thou art faire , yea pleasant ; thou art beautifull , o my love , as tirzah , comely as jerusalem . how fair and how pleasant art thou , o love , for delights ! but , oh saviour , if thou take contentment in this poor unperfect beauty of thy spouse the church , how infinite pleasure should thy spouse take in that absolute perfection that is in thee , who art all lovelinesse and glory ? and if she have ravished thy heart with one of her eyes , how much more reason hath her heart to be wholly ravished with both thine , which are so full of grace and amiablenesse ? and in this mutuall fruition , what can there be other then perfect blessednesse ? the spirit of god , well knowing how much it imports us both to know and feel this blessed union whereof himself is the onely worker , labours to set it forth to us by the representations of many of our familiar concernments which we daily finde in our meats and drinks , in our houses , in our gardens and orchards ; that which is nearest to us is our nourishment ; what can bee more evident , then that the bread , the meat , the drinke that we receive is incorporated into us , and becomes part of the substance whereof we consist ? so as , after perfect digestion , there can be no distinction betwixt what we are , and what wee took : whiles that bread was in the bing , and that meat in the shambles , and that drink in the vessell , it had no relation to us , nor we to it ; yea , whiles all these were on the table , yea , in our mouths ; yea , newly let down into our stomacks , they are not fully ours ; for upon some nauseating dislike of nature , they may yet go the same way they came ; but if the concoction be once fully finished , now they are so turned into our blood , and flesh , that they can be no more distinguished from our former substance , then that could be divided from it self ; now they are dispersed into the veins , and concorporated to the flesh ; and no part of our flesh and blood is more ours , then that which was lately the bloud of the grapes , and the flesh of this fowl , or that beast : oh saviour , thou who art truth it selfe hast said , i am the living bread , that came down from heaven . my flesh is meat indeed , and my blood is drink indeed ; and thereupon hast most justly inferred ; he that eateth my flesh , and drinketh my blood , dwelleth in mee , and i in him : and , as a necessary consequent of this spirituall manducation , whoso eateth my flesh , and drinketh my blood , hath eternall life : lo , thou art bread indeed ; not the common bread , but manna ; not the israelitish manna ; alas , that fell from no higher then the region of clouds ; and they that ate it died with it in their mouths ; but thou art the living bread that came down from the heaven of heavens , of whom whosoever eats lives for ever : thy flesh is meat , not for our stomacks , but for our souls ; our faith receives and digests thee , and makes thee ours , and us thine : our materiall food in these corruptible bodies runs into corruption ; thy spirituall food nourisheth purely , and strengthens us to a blessed immortality ; as for this materiall food , many a one longs for it that cannot get it ; many a one hath it , that cannot eat it ; many eat it , that cannot digest it ; many digest it into noxious and corrupt humours ; all that receive it , do but maintain a perishing life , if not a languishing death : but this flesh of thine , as it was never withheld from any true appetite , so it never yeelds but wholesome and comfortable sustenance to the soul , never hath any other issue then an everlasting life and happinesse . o saviour , whensoever i sit at mine own table , let mee think of thine ; whensoever i feed on the bread and meat that is set before mee , and feel my self nourished by that repast , let me mind that better sustenance , which my soul receives from thee , and finde thee more one with me , then that bodily food : look but into thy garden , or orchard ; and see the vine , or any other fruit-bearing tree how it grows , and fructifies ; the branches are loaden with increase ; whence is this , but that they are one with the stock ; and the stock one with the root ? were either of these severed , the plant were barren and dead : the branch hath not sap enough to maintain life in it self , unlesse it receive it from the body of the tree ; nor that , unlesse it derived it from the root ; nor that , unlesse it were cherished by the earth : lo ; i am the vine , ( saith our saviour ) ye are the branches ; he that abideth in me ; and i in him ; the same bringeth forth much fruit ; if a man abide not in me , he is cast forth as a branch , and is withered ; were the branch and the body of the tree , of different substances , and only closed together in some artificiall contiguity , no fruit could be expected from it ; it is onely the abiding in the tree as a living lim of that plant , which yeelds it the benefit and issue of vegetation . no otherwise is it betwixt christ and his church ; the bough and the tree are not more of one piece , then we are of one substance with our saviour ; and branching out from him , and receiving the sap of heavenly vertue from his precious root , we cannot but be acceptably fruitfull : but if the analogie seem not to be so full , for that the branch issues naturally from the tree , and the fruit from the branch , wheras we by nature have no part in the son of god ; take that clearer resemblance which the apostle fetches from the stock and the griffe , or cion : the branches of the wilde olive are cut off ; and are graffed with choice cions of the good olive ; those impes grow , and are now , by this insition , no lesse embodyed in that stock then if they had sprouted out by a natural propagation : neither can be any more separated from it then the strongest bough that nature puts forth : in the mean time that cion alters the nature of that stock ; and whiles the root gives fatnesse to the stock , and the stocke yeelds juice to the cion , the cion gives goodnesse to the plant , and a specification to the fruit : so as whiles the impe is now the same thing with the stock , the tree is different from it was ; so it is betwixt christ and the beleeving soul : old adam is our wilde stock , what could that have yeelded but either none , or sowre fruit ? we are imped with the new man , christ ; that is now incorporated into us , we are become one with him ; our nature is not more ours , then he is ours by grace ; now we bear his fruit and not our own ; our old stock is forgotten , all things are become new ; our naturall life we receive from adam ; our spirituall life and growth from christ ; from whom after the improvement of this blessed insition we can be no more severed , then he can be severed from himself . look but upon thy house ( that from vegetative creatures , thou maist turne thine eyes to those things which have no life ) if that be uniform , the foundation is not of a different matter from the wals ; both those are but one piece ; the superstructure is so raised upon the foundation , as if all were but one stone ; behold , christ is the chiefe corner stone , elect and precious ; neither can there be any other foundation laid then that which is laid on him ; we are lively stones built up to a spirituall house , on that sure and firm foundation ; some loose stones perhaps that lye unmortered upon the battlements , may be easily shaken down , but whoever saw a squared marble laid by line and levell in a strong wall upon a well-grounded base , flye out of his place by whatsoever violence ; since both the strength of the foundation below , and the weight of the fabrick above , have setled it in a posture utterly unmoveable ? such is our spirituall condition , o saviour ; thou art our foundation , we are laid upon thee , and are therein one with thee ; we can no more be dis-joyned from thy foundation , then the stones of thy foundation can be dis-united from themselves : so then , to sum up all ; as the head and members are but one body , as the husband and wife are but one flesh , as our meat and drink becomes part of our selves , as the tree and branches are but one plant , as the foundation and wals are but one fabrick ; so christ and the beleeving soul are indivisibly one with each other . where are those then that goe about to divide christ from himself ; christ reall , from christ mysticall ; yeelding christ one with himself , but not one with his church : making the true beleever no lesse separable from his saviour , then from the entirenesse of his own obedience ; dreaming of the uncomfortable , and self-contradicting paradoxes of the totall and finall apostasie of saints : certainly , these men have never thorowly digested the meditation of this blessed union whereof wee treat : can they hold the beleeving soul a lim of that body whereof christ is the head ; and yet imagine a possibility of dissolution ? can they affain to the sonne of god a body that is unperfect ? can they think that body perfect that hath lost his lims ? even in this mysticall body the best joynts may be subject to strains , yea , perhaps to some painfull and perilous luxations ; but , as it was in the naturall body of christ , when it was in death , most exposed to the cruelty of all enemies , that ( upon an over-ruling providence ) not a bone of it , could be broken ; so it is still and ever with the spirituall ; some scourgings and blows it may suffer , yea , perhaps some bruises , and gashes , but no bone can be shattered in peeces , much lesse dissevered from the rest of the body : were we left to our selves , or could we be so much as in conceit , sundred from the body whereof we are , alas we are but as other men , subject to the same sinfull infirmities , to the same dangerous and deadly miscarriages : but since it hath pleased the god of heaven to unite us to himself , now it concerns him to maintain the honour of his own body by preserving us entire . can they acknowledge the faithfull soul married in truth and righteousnesse to that celestiall husband ; and made up into one flesh with the lord of glory ; & can they think of any bils of divorce written in heaven ? can they suppose that which by way of type was done in the earthly paradise , to be really undone in the heavenly ? what an infinite power hath put together , can they imagine that a limited power can disjoyn ? can they think sin can be of more prevalence then mercy ? can they think the unchangeable god subject to after-thoughts ? even the jewish repudiations never found favour in heaven : they were permitted , as a lesser evill to avoid a greater , never allowed as good ; neither had so much as that toleration ever been , if the hard-heartednesse , and cruelty of that people had not enforced it upon moses , in a prevention of further mischief 〈◊〉 what place can this finde with a god , in whom there is an infinite tendernesse of love and mercy ? no time can be any check to his gracious choice ; the inconstant mindes of us men may alter upon sleight dislikes ; our god is ever himself ; jesus christ the same yesterday , and to day , and for ever ; with him there is no variablenesse , nor shadow of turning ; divorces were ever grounded upon hatred ; no man ( saith the apostle ) ever yet hated his owne flesh : much lesse shall god do so , who is love it self : his love and our union , is like himself , everlasting : having loved his own ( saith the disciple of love ) which were in the world , he loved them to the end . he that hates putting away , can never act it ; so as in this relation we are indissoluble : can they have received that bread which came down from heaven , and that flesh which is meat indeed , and that bloud which is drink indeed , can their souls have digested it by a lively faith , and converted themselves into it , and it into themselves , and can they now think it can be severed from their own substance ? can they finde themselves truly ingraffed in the tree of life , and grown into one body with that heavenly plant , and as a living branch of that tree , bearing pleasant , and wholesome fruit , acceptable to god , and beneficiall to men ; and can they look upon themselves , as some withered bough fit onely for the fire ? can they find themselves living stones surely laid upon the foundation jesus christ , to the making up of an heavenly temple for the eternall inhabitation of god , and can they think they can be shaken out with every storm of temptation ? have these men ever taken into their serious thoughts that divine prayer and meditation which our blessed redeemer now at the point of his death left for an happy farewell to his church , in every word whereof , there is an heaven of comfort ; neither pray i for these alone ; but for them also which shall beleeve in me through their word ; that they all may be one , as thou father art in me , and i in thee , that they also may bee one with us ; and the glory that thou gavest me , i have given them , that they may be one , even as we are one ; i in them , and thou in me . oh heavenly consolation ; oh indefeasible assurance ! what roome can there be now here for our diffidence ? can the son of god pray and not be heard ? for himselfe hee needs not pray , as being eternally one with the father , god blessed for ever ; he prays for his ; & his prayer is , that they may be one w th the father & him ; even as they are one . they cannot therefore but be partakers of this blessed union ; and being partakers of it they cannot be dissevered : and to make sure work , that glory which the father gave to the son of his love , they are already ( through his gracious participation ) prepossessed of ; here they have begun to enter upon that heaven , from which none of the powers of hell can possibly eject them : oh the unspeakably happy condition of beleevers ! oh that all the saints of god , in a comfortable sense of their inchoate blessednesse , could sing for joy , and here before-hand begin to take up those hallelujahs , which they shall ere long continue ( and never end ) in the chore of the highest heaven . having now taken a view of this blessed union , in the nature and resemblances of it ; it will be time to bend thine eyes upon those most advantageous consequents , and high priviledges , which doe necessarily follow upon , and attend this heavenly conjunction . whereof the first is that , which we are wont to account sweetest , life : not this naturall life , which is maintained by the breath of our nosthrils ; alas , what is that but a bubble , a vapour , a shadow , a dreame , nothing ? as it is the gift of a good god , worthy to be esteemed precious ; but as it is considered in its own transitorinesse , and appendent miseries , and in comparison of a better life , not worthy to take up our hearts . this life of nature is that which ariseth from the union of the body with the soul , many times enjoyed upon hard tearms ; the spirituall life which we now speak of , arising from the union betwixt god and the soul , is that wherein there can be nothing but perfect contentment , and joy unspeakable and full of glory . yea , this is that life which christ not only gives , but is : he that gave himself for us , gives himselfe to us , and is that life that he gives us ; when christ , which is our life , shall appeare ; saith the apostle : and christ is to me , to live : and most emphatically , i am crucified with christ ; neverthelesse i live ; yet not i , but christ liveth in mee ; lo , it is a common favour , that in him we live but it is an especiall favour to his own , that he lives in us : know you not your own selves , ( saith the apostle ) how that jesus christ is in you , except ye be reprobates ? and wheresoever he is , there he lives ; we have not a dead saviour , but a living ; and where he lives , he animates : it is not therefore saint pauls case alone ; it is every beleevers ; who may truly say , i live , yet not i , but christ liveth in mee : now , how these lives , and the authors of them are distinguished , is worth thy carefullest consideration . know then , my son , that every faithfull mans bosome is a rebeccaes womb , wherein in there are twins : a rough esau , and the seed of promise ; the old man , and the new ; the flesh , and the spirit ; and these have their lives distinct from each other ; the new man lives not the life of the old , neither can the old man live the life of the new ; it is not one life that could maintain the opposite struglings of both these : corrupt nature is it that gives and continues the life of the old man ; it is christ that gives life to the new ; we cannot say but the old man , or flesh , is the man too : for i know ( saith the chosen vessell ) that in me , that is , in my flesh , dwelleth no good thing : but the spirituall part may yet better challenge the title . for i delight in the law of god after the inward man : that old man of ours is derived from the first . adam : as we sinned in him , so hee liveth in us ; the second adam both gives , and is the life of our regeneration , like as he is also the life of our glory ; the life that follows our second resurrection : i am ( saith he ) the resurrection and the life . what is it then whereby the new creature lives ? surely no other then the spirit of christ ; that alone is it , that gives beeing and life to the renued soule . life is no stranger to us , there is nothing wherewith we are so well acquainted ; yea , we feel continually what it is , and what it produceth ; it is that , from whence all sense , action , motion floweth ; it is that , which gives us to be what we are : all this is christ to the regenerate man : it is one thing what he is , or doth as a man ; another thing what he is , or doth as a christian : as a man , he hath eyes , ears , motions , affections , understanding , naturally as his own : as a christian he hath all these from him with whom he is spiritually one , the lord jesus ; and the objects of all these vary accordingly : his naturall eyes behold bodily and materiall things ; his spirituall eyes see things invisible ; his outward eares hear the sound of the voice ; his inward ears hear the voice of gods spirit , speaking to his soul ; his bodily feet move in his own secular ways ; his spirituall walk w th god in all the ways of his commandements . his naturall affections are set upon those things which are agreeable thereunto ; he loves beauty , fears pain and losse , rejoyces in outward prosperity , hates an enemy ; his renued affections are otherwise , and more happily bestowed ; now he loves goodnesse for its own sake ; hates nothing but sin , fears onely the displeasure of a good god , rejoyces in gods favour which is better then life : his former thoughts were altogether taken up with vanity , and earthed in the world ; now he seeks the things above , where christ sitteth at the right hand of god ; finally , he is such , as that a beholder sees nothing but man in him ; but god and his soul finde christ in him , both in his renued person and actions ; in all the degrees both of his life , and growth of his sufferings , and glory : my little children ( saith saint paul ) of whom i travell in birth again untill christ be formed in you . lo , here christ both conceived and born in the faithfull heart ; formation follows conception , and travell implies a birth : now the beleever is a new-born babe in christ , and so mutually christ in him ; from thence he grows up to a strength of youth ; and at last to b perfection , even towards the measure of the stature of the fulnesse of christ ; and in this condition he is dead with christ ; c he is buried with christ ; d he is alive again unto god through christ , e he is risen with christ , f and with christ he is glorified ; yea , yet more then so , his g sufferings are christs , christs sufferings are his ; h he is in christ an heir of glory ; i and christ is in him , the hope of glory . dost thou not now finde cause ( my son ) to complain of thy self ( as , i confesse , i daily doe ) that thou art so miserably apt to forget these intimate respects between thy christ and thee ? art thou not ashamed to think , how little sense thou hast had of thy great happinesse ? lo , christ is in thy bosome , and thou feelst him not ; it is not thy soul that animates thee in thy renued estate , it is thy god and saviour , and thou hast not hitherto perceived it ; it is no otherwise with thee in this case , then with the members of thine own body ; there is the same life in thy fingers and toes , that there is in the head , or heart , yea , in the whole man , and yet those lims know not that they have such a life : had those members reason as well as sense , they would perceive that , wherewith they are enlived ; thou hast more then reason , faith ; and therefore maist well know whence thou hast this spiritual life , & therupon art much wanting to thy self , if thou dost not enjoy so usefull and comfortable an apprehension : resolve therefore with thy self that no secular occasion shall ever set off thy heart from this blessed object ; and that thou wilt as soon forget thy naturall life , as this spirituall : and raise up thy thoughts from this dust , to the heaven of heavens : shake of this naturall pusillanimity , and meane conceit of thy self as if thou wert all earth , and know thy self advanced to a celestiall condition , that thou art united to the son of god , and animated by the holy spirit of god ; so as the life which thou now livest in the flesh , thou livest by the faith of the son of god , who loved thee , and gave himself for thee . see then and confesse how just cause we have to condemn the dead-heartednesse wherewith we are subject to be possessed : and how many worthy christians are there in the world who bear a part with us in this just blame ; who have yeelded over themselves to a disconsolate heartlesnesse , and a sad dejection of spirit ; partly through a naturall disposition inclining to dumpishnesse , and partly through the prevalence of temptation : for satan well knowing how much it makes for our happinesse chearfully to reflect upon our interest in christ , and to live in the joyfull sense of it , labours by all means to withdraw our hearts from this so comfortable object ; and to clog us with a pensive kinde of spirituall fullennesse : accounting it no small mastery if he can prevail with us so far as to be reave us of this habituall joy in the holy ghost , arising from the inanimation of christ living , and breathing within us : so much the more therefore must we bend all the powers of our souls against this dangerous and deadly machination of our spirituall enemy ; and labour , as for life , to maintain this fort of our joy against all the powers of darknesse ; and , if at any time we finde our selves beaten off , through the violence of temptation ; we must chide our selves into our renued valour : and expostulate the matter with our shrinking courage ▪ ( with the man after gods own heart ) why art thou cast down , o my soul , and why art thou disquieted within me ? hope thou in god ; for i shall yet praise him , who is the health of my countenance and my god. neither is here more place for an heavenly joy , then for height of spirit , and raptures of admiration at that infinite goodnesse and mercy of our god , who hath vouchsafed so far to grace his elect , as to honour them with a speciall inhabitation of his ever-blessed deity : yea , to live in them , and to make them live mutually in , and to himself ; what capacity is there in the narrow heart of man to conceive of this incomprehensible favour to his poor creature ? oh saviour , this is no small part of that great mystery wherin to the angels desire to look , and can never look to the bottome of it ! how shall the weak eyes of sinfull flesh ever be able to reach unto it ? when thou in the estate of thine humane infirmity offeredst to goe down to the centurions house , that humble commander could say ; lord , i am not worthy that thou shouldst come under my roof : what shall we then say , that thou in the state of thine heavenly glory , shouldst vouchsafe to come down , and dwell with us in these houses of clay ; and to make our breasts the temples of thy holy ghost ? when thine holy mother came to visit the partner of her joy , thy fore-runner then in the womb of his mother , sprang for the joy of thy presence , though distermined by a second womb ; how should we be affected with a ravishment of spirit , whom thou hast pleased to visit in so much mercy , as to come down into us , and to be spiritually conceived in the womb of our hearts , and thereby to give a new and spirituall life to our poore souls ; a life of thine own , yet made ours ; a life begun in grace , and ending in eternall glory ? never did the holy god give a priviledge where he did not expect a duty : hee hath more respect to his glory , then to throw away his favours ; the life that ariseth from this blessed union of our souls with christ , as it is the height of all his mercies , so it cals for our most zealous affections , and most effectuall improvement . art thou then thus happily united to christ , and thus enlived by christ ? how entire must thou needs be with him , how dear must thy valuations be of him , how heartily must thou be devoted to him ? the spirit of man ( saith wise solomon ) is the candle of the lord searching all the inward parts of the belly ; and therefore cannot but be acquainted with his own inmates ; and finding so heavenly a guest as the spirit of christ in the secret lodgings of his soul , applyes it self to him in all things : so as these two spirits agree in all their spirituall concernments ; the spirit it self ( saith the holy apostle ) beareth witnesse with our spirit , that we are the children of god ; and not in this case onely , but upon whatsoever occasion , the faithfull man hath this urim in his breast , & may cōsult with this inward oracle of his god for direction , and resolution in all his doubts : neither can he , according to the counsell of the psalmist , commune with his own heart , but that christ who lives there , is ready to give him an answer . shortly , our souls and we are one ; and the soul and life are so near one , that the one is commonly taken for the other ▪ christ therefore , who is the life and soul of our souls , is and needs must be so intrinsecall to us , that we cannot so much as conceive of our spirituall beeing without him . thou needest not be told , my son , how much thou valuest life ; besides thine own sense , satan himself can tell thee , ( and in this case thou maist beleeve him ) skin for skin , and all that a man hath will he give for his life ; what ransome can be set upon it , that a man would stick to give ? though mountains of gold ; though thousands of ●●ms , or ten thousand rivers of oyl ? yea , how readily doe we expose our dear lims , not to hazard onely , but to losse for the preservation of it ? now alas , what is our life ? it is even a vapor that appeareth for a little time , and then vanisheth away ▪ and if we doe thus value a perishing life , that is going out every moment , what price shall we set upon eternity ? if christ be our life , how precious is that life , which neither inward distempers , nor outward violences can bereave us of ; which neither can be decayed by time , nor altered with crosse events ? hear the chosen vessel ; what things were gain to me , those i counted losse for christ ; yea , doubtless i count all things but losse for the excellency of the knowledge of christ jesus my lord ; for whom i have suffered the losse of all things ; and doe count them but dung that i may win christ ; and , as one that did not esteem his own life dear to him , in respect of that better ; always ( saith he ) bearing about in the body , the dying of the lord jesus , that the life also of jesus , might be made manifest in our body : how chearfully have the noble and conquering armies of holy martyrs given away these momentany lives , that they might hold fast their jesus , the life of their souls ? and who can be otherwise affected that knows and feels the infinite happinesse that offers it self to be enjoyed by him in the lord jesus ? lastly , if christ bee thy life , then thou art so devoted to him that thou livest , as in him , and by him , so to him also ; aiming onely at his service and glory , and framing thy self wholly to his will and directions : thou canst not so much as eat or drink but with respect to him ; oh the gracious resolution of him that was rapt into the third heaven , worthy to be the pattern of all faithfull hearts ; according to my earnest expectation and my hope that in nothing i shall be ashamed , but that with all boldnesse , as always , so now also christ shall be magnified in my body , whether it be by life or by death : for to me to live is christ ▪ and to dye is gain . our naturall life is not worthy to be its own scope ; we doe not live meerly that we may live : our spirituall life , christ , is the utmost and most perfect end of all our living ; without the intuition whereof , we would not live , or if we should , our naturall life were no other then a spirituall death : oh saviour , let me not live longer then i shall be enlived by thee , or then thou shalt be glorified by me : and what rule should i follow in all the carriage of my life but thine ? thy precepts , thine examples , that so i may live thee , as well as preach thee ? and in both may finde thee , as thou hast truly laid forth thy self , the way , the truth , and the life ; the way wherein i shall walk , the truth which i shall beleeve and professe , and the life which i shall enjoy : in all my morall actions therefore teach me to square my self by thee ; what ever i am about to doe , or speak , or affect ; let me think : if my saviour were now upon earth , would he doe this that i am now putting my hand unto ? would he speak these words that i am now uttering ? would he be thus disposed as i now feel my self ? let me not yeeld my self to any thought , word , or action which my saviour would be ashamed to own : let him be pleased so to manage his own life in me , that all the interesse he hath given me in my self may bee wholly surrendred to him ; that i may be as it were dead in my self , whiles he lives and moves in me . by vertue of this blessed union , as christ is become our life ; so ( that which is the highest improvement not onely of the rationall , but the supernaturall and spirituall life ) is he thereby also made unto us of god , wisdome , righteousnesse , sanctification , and redemption . not that he onely workes these great things in and for us , ( this were too cold a construction of the divine bounty ) but that he really becomes all these to us , who are true partakers of him . even of the wisest men that ever nature could boast of , is verified that character which the divine apostle gave of them long agoe ; their foolish heart was darkned ; professing themselves to be wise , they became fools ; and stil the best of us ( if we be but our selves ) may take up that complaint of asaph : so foolish was i and ignorant ; i was as a beast before thee ; and of agur the son of jake ; surely i am more brutish then man ; and have not the understanding of a man ; i neither learned wisdome , nor have the knowledge of the holy ▪ and if any man will be challenging more to himself , he must at last take up , with solomon ; i said i will be wise , but it was farre from me ; but how defective soever we are in our selves , there is wisdome enough in our head , christ , to supply all our wants : he that is the wisdome of the father , is by the father made our wisdome : in him are hid all the treasures of wisedome and knowledge , saith the apostle : so hid , that they are both revealed , and communicated to his own : for god who commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of god , in the face of jesus christ : in and by him hath it pleased the father to impart himself unto us ; he is the image of the invisible god ; even the brightnesse of his glory , and the expresse image of his person . it was a just check that he gave to philip in the gospel ; have i been so long time with you , and yet hast thou not known mee , philip ? he that hath seen me , hath seen the father : and this point of wisdome is so high and excellent , that all humane skil , and all the so much admired depths of philosophy are but meer ignorance and foolishnesse , in comparison of it ; alas , what can these profound wits reach unto , but the very outside of these visible and transitory things ? as for the inward forms of the meanest creatures , they are so altogether hid from them , as if they had no beeing ; and as for spirituall and divine things , the most knowing naturalists are either stone-blinde , that they cannot see them , or grope after them in an egyptian darknesse : for the naturall man perceiveth not the things of the spirit of god ; neither can he know them , because they are spiritually discerned ; how much lesse can they know the god of spirits , who ( besides his invisibility ) is infinite , and incomprehensible ? only he , who is made our wisdome enlightneth our eyes with this divine knowledge ; no man knoweth the father but the son , and he to whomsoever the son will reveal him . neither is christ made our wisdome onely in respect of heavenly wisdome imparted to us ; but in respect of his perfect wisdome imputed unto us : alas , our ignorances and sinfull misprisions are many and great , where should we appear , if our faith did not fetch succour frō our all-wise , and all-sufficient mediator ? oh saviour , we are wise in thee our head , how weak soever we are of our selves : thine infinite wisdome and goodnesse both covers and makes up all our defects ; the wife cannot be poor , whiles the husband is rich ; thou hast vouchsafed to give us a right to thy store ; we have no reason to be disheartned with our own spirituall wants , whiles thou art made our wisdome . it is not meer wisdome that can make us acceptable to god ; if the serpents were not in their kinde wiser then we , we should not have been advised to be wise as serpents : that god , who is essentiall justice , as well as wisedome , requires all his to be not more wise , then exquisitely righteous : such , in themselves they cannot be ; for in many things we sin all ; such therefore they are , and must be in christ , their head , who is made unto us of god , together with wisdome , righteousnesse ; oh incomprehensible mercy ! he hath made him to be sin for us , who knew no sin , that we might be made the righteousnesse of god in him ; what a marvellous and happy exchange is here ? we are nothing but sin ; christ is perfect righteousnesse ; he is made our sin , that we might he made his righteousnesse ; he that knew no sin , is made sin for us ; that we who are all sin , might be made gods righteousness in him ; in our selves wee are not onely sinfull , but sin ; in him we are not righteous onely , but righteousnesse it self ; of our selves , we are not righteous , we are made so ; in our selves , we are not righteous , but in him ; we made not our selves so , but the same god in his infinite mercy who made him sin for us , hath made us his righteousnesse : no otherwise are we made his righteousnesse , then he is made our sin : our sin is made his by gods imputation ; so is his righteousnesse made ours ; how fully doth the second adam answer , and transcend the first ; by the offence of the first , judgement came upon all men to condemnation ; by the righteousnesse of the second , the free gift came upon all men unto justification of life . as by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous ; righteous , not in themselves , ( so death passed upon all , for that all have sinned ) but in him that made them so , by whom we have received the atonement : how free then , and how perfect is our justification ? what quarrell may the pure and holy god have against righteousnesse ? against his own righteousnesse ? and such are we made in , and by him : what can now stand between us and blessedness ? not our sins ; for this is the praise of his mercy , that he justifies the ungodly ; yea , were wee not sinfull , how were we capable of his justification ? sinfull , as in the tearm from whence this act of his mercy moveth , not , as in the tearm wherein it resteth ; his grace findes us sinfull , it doth not leave us so : far be it from the righteous judge of the world to absolve a wicked soul continuing such : he that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the lord : no , but he kils sin in us whiles he remits it ; and , at once cleanseth , and accepts our persons : repentance and remission doe not lagge one after another ; both of them meet at once in the penitent soul : at once doth the hand of our faith lay hold on christ , and the hand of christ lay hold on the soul to justification : so as the sinnes that are done away , can be no barre to our happinesse : and what but sinnes can pretend to an hindrance ? all our other weaknesses are no eye-sore to god , no rub in our way to heaven ; what matters it then how unworthy wee are of our selves ? it is christs obedience that is our righteousnes : and that obedience cannot but be exquisitely perfect , cannot but be both justly accepted as his , and mercifully accepted as for us . there is a great deal of difference betwixt being righteous , and being made righteousnesse ; every regenerate soul hath an inherent justice , or righteousnesse in it self ; he that is righteous , let him be righteous still , saith the angel : but at the best this righteousness of ours , is like our selves full of imperfection ; if thou , lord , shouldst mark iniquities , o lord , who shall stand ? behold , we are before thee in our trespasses , for we cannot stand before thee , because of this ; how should a man be just with god ; if he will contend with him , he cannot answer him one of a thousand . so then , hee that doth righteousnesse is righteous , but by pardon and indulgence , because the righteousnesse he doth is weak and imperfect ; he that is made righteousnesse , is perfectly righteous by a gracious acceptation , by a free imputation of absolute obedience . wo were us , if wee were put over to our own accōplishments ; for , cursed is every one that cōtinueth not in all things which are written in the book of the law to do them ; and , if we say that we have no sin , we deceive our selves , and the truth is not in us ; lo , if there be truth in us , we must confesse we have sinne in us ; and if we have sin , we violate the law ; and if we violate the law , we lye open to a curse . but here is our comfort , that our surety hath paid our debt : it is true , we lay forfaited to death ; justice had said , the soul that sinneth shall die : mercy interposeth , and satisfies ; the son of god ( whose every drop of bloud was worth a world ) payes this death for us : and now , who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth ? it is christ that died , yea , rather that is risen again , who is even at the right hand of god , who also maketh intercessiō for us . our sin , our death is laid upon him , and undertaken by him ; he was wounded for our transgressions , he was bruised for our iniquities ; the chastisements of our peace were upon him , and with his stripes we are healed ; his death , his obedience is made over to us ; so then , the sin that we have committed , and the death that we have deserved is not ours ; but the death which he hath endured , and the obedience that he hath performed , is so ours , as he is ours , who is thereupon made of god our righteousnesse . where now are those enemies of grace that scoffe at imputation ; making it a ridiculous paradox , that a man should become just by another mans righteousnesse ? how dare they stand out against the word of truth , which tels us expresly that christ is made our righteousnesse ? what strangers are they to that grace they oppugn ? how little do they consider that christ is ours ? his righteousnesse therefore by which we are justified , is in him our own ; hee that hath borne the iniquitie of us all hath taught us to call our sinnes our debts ; those debts can be but once paid ; if the bounty of our redeemer hath staked down the sums required , and cancelled the bonds ; and this payment is ( through mercy ) fully accepted as frō our own hands , what danger , what scruple can remain ? what doe we then , weak souls , tremble to think of appearing before the dreadfull tribunall of the almighty ? we know him indeed to be infinitely , and inflexibly just ; we know his most pure eyes cannot abide to behold sin ; we know wee have nothing else but sinne for him to behold in us : certainly , were we to appear before him in the meer shape of our own sinfull selves , we had reason to shake and shiver at the apprehension of that terrible appearance ; but now that our faith assures us , we shall no otherwise bee presented to that awfull judge then as cloathed with the robes of christs righteousnesse , how confident should we be , thus decked with the garments of our elder brother , to carry away a blessing ? whiles therefore we are dejected with the conscience of our own vilenesse , we have reason to lift up our heads in the confidence of that perfect righteousnesse which christ is made unto us , and we are made in him . at the barre of men many a one is pronounced just who remains inwardly foule and guilty ; for the best of men can but judge of things as they appear , not as they are ; but the righteous arbiter of the world declares none just whom he makes not holy . the same mercy therefore that makes christ our righteousnesse , makes him also our sanctification ; of our selves , wretched men , what are we other at our best , then unholy creatures , full of pollution and spirituall uncleannesse ? it is his most holy spirit that must cleanse us from all the filthinesse of our flesh and spirit , and work us daily to further degrees of sanctification , ( he that is holy , let him be holy stil ) neither can there be anything more abhorring from his infinite justice and holinesse , then to justifie those souls which lie still in the loathsome ordure of their corruptions . certainly , they never truly learnt christ , who would draw over christs righteousnesse , as a case of their close wickednesses ; that sever holinesse from justice , and give no place to sanctification , in the evidence of their justifying : never man was justified without faith ; and wheresoever faith is there it purifieth and cleanseth ; but besides that the spirit of christ works thus powerfully ( though gradually ) within us , that he may sanctifie and cleanse us with the washing of water , by the word , his holinesse is mercifully imputed to us , that he may present us to himself a glorious church , not having spot , or wrinckle , or any such thing , but that wee should bee holy and without blemish : so as that inchoate holinesse , which by his gracious inoperation grows up daily in us towards a full perfection , is abundantly supplyed by his absolute holinesse , made no lesse by imputation , ours , then it is personally his : when therefore we look into our bosomes , we finde just cause to bee ashamed of our impurity , and to loath those dregs of corruption , that yet remain in our sinfull nature ; but when vve east up our eyes to heaven and behold the infinite holinesse of that christ , to whom we are united , which by faith is made ours , vvee have reason to bear up against all the discouragements , that may arise from the conscience of our own vilenesse , and to look god in the face with an awfull boldnesse , as those vvhom he is pleased to present holy , and unblameable , and unreproveable in his sight : as knowing that he that sanctifieth , and they that are sanctified are all of one . redemption vvas the great errand for vvhich the sonne of god came down into the vvorld ; and the vvorke vvhich hee did vvhiles hee vvas in the vvorld ; and that , vvhich ( in vvay of application of it ) hee shall bee ever accomplishing , till he shall deliver up his mediatory kingdome into the hands of his father ; in this he begins , in this he finishes the great businesse of our salvation : for those who in this life are enlightned by his vvisdome , justified by his merits , sanctified by his grace , are yet conflicting vvith manifold temptations , and strugling with varieties of miseries and dangers , till upon their happy death , and glorious resurrection , they shall be fully freed , by their ever-blessed and victorious redeemer : he therefore , vvho by vertue of that heavenly union , is made unto us of god , wisdome , righteousnesse , sanctification ; is also upon the same ground made unto us our full redemption . redemption implies a captivity ; we are naturally under the vvofull bondage of the law , of sin , of miseries , of death : the law is a cruell exactor ; for it requires of us vvhat vvee cannot now doe ; and vvhips us for not doing it ; for the law worketh wrath ; and , as many as are of the workes of the law , are under the curse . sinne is a vvorse tyrant then he , and takes advantage to exercise his cruelty by the law ; for when we were in the flesh , the motions of sins , which were by the law , did work in our members to bring forth fruit unto death ; upon sinne necessarily follows misery , the forerunner of death ; and death the upshot of all miseries ; by one man sinne entred into the world , and death by sin ; and so death passed upon all men , for that all have sinned . from all these is christ our redemption ; from the law ; for christ hath redeemed us from the curse of the law , being made a curse for us : from sin ▪ for we are dead to sin , but alive unto god through jesus christ our lord ; sin shall not have dominion over you , for ye are not under the law , but under grace . from death , and therein from all miseries : o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sinne ; and the strength of sinne is the law : but thanks be to god which giveth us victory through our lord jesus christ. now then , let the lavv doe his vvorst , we are not under the law , but under grace . the case therefore is altered betwixt the law and us . it is not now a cruell task-master , to beat us to , and for our vvork ; it is our school-master , to direct , and to whip us unto christ : it is not a severe judge , to condemne us , it is a friendly guide to set us the vvay towards heaven . let sin joyn his forces together vvith the law , they cannot prevail to our hurt ; for what the law could not doe , in that it was weak through the flesh , god sending his owne son in the likenesse of sinfull flesh , condemned sin in the flesh , that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh but after the spirit . let death joyn his forces vvith them both , vve are yet safe ; for the law of the spirit of life , hath freed us from the law of sin , and of death ; what can vve therefore fear , vvhat can vve suffer , vvhiles christ is made our redemption ? finally , as thus christ is made unto us wisdome , righteousnesse , sanctification , & redemption ; so whatsoever else he either is , or hath or doth , by vertue of this blessed union , becomes ours ; he is our riches a , our strength b , our glory c , our salvation d , our all e : he is all to us ; and all is ours in him . from these primary and intrinsecal priviledges therefore , flow all those secondary and externall , vvherewith vve are blessed ; and therein a right to all the blessings of god , both of the right hand and of the left ; an interesse in all the good things both of earth and heaven : hereupon it is that the glorious angels of heaven become our guardians , keeping us in all our ways , and vvorking secretly for our good upon all occasions ; that all gods creatures are at our service ; that we have a true spirituall title to them ; all things are yours ( saith the apostle ) and ye are christs , and christ gods. but take heed , my son , of mis-laying thy claime to what , and in what manner thou ought'st not . there is a civill right , that must regulate our propriety to these earthly things ; our spirituall right neither gives us possession of them , nor takes away the right and propriety of others ; every man hath and must have what by the just lawes of purchase , gift , or inheritance is derived to him ; otherwise there would follow an infinite confusion in the world ; we could neither enjoy nor give our owne ; and onely will , and might must be the arbiters of all mens estates ; which how unequall it would be , both reason and experience can sufficiently evince . this right is not for the direption or usurpation of that which civill titles have legally put over to others ; there were no theft , no robbery , no oppression in the world , if any mans goods might be every mans : but for the warrantable and comfortable injoying of those earthly commodities in regard of god their originall owner , which are by humane convciances justly become ours ; the earth is the lords and the fulnesse of it ; in his right what ever parcells doe lawfully descend unto us , we may justly possesse as we have them legally made over to us from the secondary and immediate owners . there is a generation of men who have vainly fancied the founding of temporall dominion in grace ; and have upon this mistaking outed the true heyres as intruders , and feoffed the just and godly in the possession of wicked inheritors ; which whether they be worse commonwealths-men , or christians is to me utterly uncertaine ; sure i am they are enemies to both ; whiles on the one side , they destroy all civill propriety , and commerce ; and on the other , retch the extent of the power of christianity so far , as to render it injurious , and destructive both to reason and to the lawes of all well-ordred humanity ▪ nothing is ours by injury and injustice , all things are so ours , that we may with a good conscience enjoy them as , from the hand of a munificent god , when they are rightfully estated upon us by the lawfull convention or bequest of men . in this regard it is that a christian man is the lord of the whole universe ; and hath a right to the whole creation of god : how can he challenge lesse ? he is a son ; and in that an heire ; and ( according to the high expression of the holy ghost ) a co-heir with christ ; as therefore we may not be high-minded , but fear ; so we may not be too low-harted in the under-valuing of our condition ; in god we are great , now mean soever in our selves : in his right the world is ours , what ever pittance we enjoy in our owne ; how can we goe lesse when we are one with him who is the possessour of heaven and earth ? it were but a poore comfort to us , if by vertue of this union wee could only lay claime to all earthly things : alas , how vaine and transitory are the best of these ? perishing under our hand in the very use of them , and in the meane while how unsatisfying in the fruition ? all this were nothing , if we had not hereby an interesse in the best of all gods favours , in the heaven of heavens and the eternity of that glory which is there laid up for his saints ; far above the reach of all humane expressions , or conceits ; it was the word of him who is the eternall word of his father ; father , i will that they also whom thou hast given mee , be with me where i am that they may behold my glory which thou hast given me ; and not only to be meere spectators , but even partners of this celestiall blisse together with himselfe ; the glory which thou gavest me i have given them , that they may be one , even as we are one . oh the transcendent and incomprehensible blessednesse of the beleevers , which even when they enjoy they cannot be able to utter , for measure infinite , for duration eternall ! oh the inexplicable joy of the ful & everlasting accomplishment of the happy union of christ & the beleeving soule , more fit for thankfull wonder and ravishment of spirit then for any finite apprehension ! now that we may looke a little further into the meanes by which this union is wrought ; know , my sonne , that as there are two persons betwixt whom this union is made , christ and the beleever ; so each of them concurres to the happy effecting of it ; christ , by his spirit diffused through the hearts of all the regenerate , giving life and activity to them : the beleever , laying hold by faith upon christ so working in him ; and these doe so re-act upon each other , that from their mutuall operation results this gracious union whereof wee treat . here is a spirituall marriage betwixt christ and the soule : the liking of one part doth not make up the match , but the consent of both . to this purpose christ gives his spirit ; the soule plights her faith : what interesse have we in christ but by his spirit ? what interesse hath christ in us but by our faith ? on the one part ; he hath given us his holy spirit , saith the apostle ; and ( in a way of correlation ) we have received not the spirit of the world , but the spirit which is of god ; and this spirit we have so received , as that he dwells in us ; and so dwells in us , as that we are joyned to the lord ; and he that is joyned to the lord is one spirit . on the other part , wee have accesse by faith into this grace wherein we stand , and reioice in hope of the glory of god ▪ so as now the life that wee live in the flesh , we live by the faith of the sonne of god ; who dwells in our hearts by faith ▪ o the grace of faith ( according to st. peters style ) truly ▪ precious ; justly recommended to us by s. paul above all other graces incident into the soule ; as that , which if not alone yet chiefly transacts all the maine affaires tending to salvation : for faith is the quickning grace a , the directing grace b , the protecting grace c , the establishing grace , d the justifying grace , e the sanctifying and purifying grace ; f faith is the grate that assents to , g apprehends , applyes , appropriates christ , and hereupon the uniting grace , and ( which comprehends all ) the saving grace . if ever therefore we looke for any consolation in christ , or to have any part in this beatificall union , it must be the maine care of our hearts to make sure of a lively faith in the lord jesus , to lay fast hold upon him , to clasp him close to us , yea to receive him inwardly into our bosomes ; and so to make him ours , and our selves his , that we may be joyned to him as our head , espoused to him as our husband , incorporated into him as our nourishment , engrafted in him as our stock , and layd upon him as a sure foundation . hitherto wee have treated of this blessed union as in relation to christ the head ; it remaines that we now consider of it , as it stands in relation to the members of his mysticall body , one towards another ▪ for as the body is united to the head , so must the members be united to themselves to make the body truly compleat : thus the holy ghost by his apostle : as the body is one and hath many members , and all the members of that one body being many , are one body , so is christ. from this entire conjunction of the members with each other , arises that happy communion of saints , which wee professe both to beleeve and to partake of ; this mysticall body of christ is a large one , extending it self both to heaven and earth ; there is a reall union betwixt all those farre-spred limmes : betweene the saints in heaven ; betweene the saints on earth ; between the saints in heaven and earth . we have reason to begin at heaven , thence is the originall of our union and blessednesse : there was never place for discord in that region of glory , since the rebellious angels were cast out thence ; the spirits of just men made perfect must needs agree in a perfect unity ; neither can it be otherwise , for there is but one will in heaven ; one scope of the desires of blessed souls , w ch is the glory of their god ; all the whole chore sing one song , and in that one harmonious tune of allelujah . we poor parcell-sainted souls here on earth professe to bend our eyes directly upon the same holy end , the honour of our maker and redeemer , but , alas , at our best , we are drawn to look asquint at our own aims of profit , or pleasure ; wee professe to sing loud praises unto god , but it is with many harsh and jarring notes ; above , there is a perfect accordance in an unanimous glorifying of him that sits upon the throne for ever ; oh , how ye love the lord , all ye his saints , oh how joyfull ye are in glory . the heavens shall praise thy wonders , o lord ; thy faithfulnesse also in the congregation of the saints : o what a blessed common-wealth is that above ! the city of the living god , the heavenly jerusalem ( ever at unity within it selfe ) & therin the innumerable company of angels , and the generall assembly and church of the first-born , which are written in heaven ; the spirits of just men made perfect , and ( whom they all adore ) god the judge of all ; and jesus the mediator of the new testament : all these as one , as holy : those twenty thousand chariots of heaven move all one way ; when those four beasts full of eyes , round about the throne give glory , and honour , and thanks to him that sits upon the throne , saying , holy , holy , holy lord god almighty , which was , and is , and is to come ; then the four and twenty elders fall down before him , and cast their crownes before the throne ; no one wears his crown whiles the rest cast down theirs , all accord in one act of giving glory to the highest . after the sealing of the tribes , a great multitude , which no man could number , of all nations , and kindreds , and people , and tongues stood before the throne , and before the lamb cloathed with white robes and palmes in their hands . and cryed with a loud voice , salvation to our god , which sitteth upon the throne , and unto the lamb ; and all the angels stood about the throne , and about the elders , and the four beasts , and fell before the throne on their faces and worshipped god , saying , amen : blessing , and glory , and wisdome , and thanksgiving , and honour , and power , and might be unto god for ever and ever . lo , those spirits which here below were habited with severalll bodies , different in shapes , statures , ages , complexions , are now above as one spirit rather distinguished , then divided ; all united in one perpetuall adoration and fruition of the god of spirits ; all mutually happy in god ; in themselves , in each other . our copy is set us above ; we labour to take it out here on earth ; what doe we but daily pray that the blessed union of souls , which is eminent in that empyrcall heaven , may be exemplified by us in this region of mortality ? for , having through christ an accesse by one spirit unto god the father , being no more strangers and forainers , but fellow citizens with the saints , and of the houshold of god , we cease not to pray , thy will be done in earth , as it is in heaven : yea , o saviour , thou , who canst not but be heard , hast prayed to thy father for the accomplishment of this union ; that they may be one even as we are one ; i in them , and thou in me ; that they may be perfect in one . what then is this union of the members of christ here on earth , but a spirituall onenesse arising from an happy conspiratiō of their thoughts and affections ? for whereas there are two main principles of all humane actions and dispositions , the brain and the heart ; the conjuncture of these two cannot but produce a perfect union ; from the one our thoughts take their rise ; our affections from the other ; in both , the soul puts it self forth upon all matter of accord , or difference . the union of thoughts is , when we minde the same things , when we agree in the same truths : this is the charge which the apostle of the gentiles lays upon his corinthians , and , in their persons , upon all christians ; now i beseech you , brethren , by the name of our lord jesus christ , that ye all speak the same thing ; and that there be no divisions among you ; but that ye be perfectly joyned together in the same minde and in the same judgement ; and this is no other then that one faith , which makes up the one church of christ upon earth ; one , both in respect of times and places . of times : so as the fathers of the first world , and the patriarks of the next , and all gods people in their ages , that lookt ( together with them ) for the redemption of israel ; are united with us christians of the last days in the same beleef ; and make up one entire body of christs catholik church : of places ; so as all those that truly professe the name of christ ( though scattered into the farthest remote regions of the earth ) even those that walk with their feet opposite to ours , yet meet with us in the same center of christian faith , and make up one houshold of god. not that we can hope it possible that all christians should agree in all truths ; whiles wee are here , our mindes cannot but be more unlike to each others , then our faces : yea , it is a rare thing for a man to hold constant to his own apprehensions . lord god! what a world doe we meet with of those , who mis-call themselves severall religions , indeed , severall professions of one and the same christianity ? melchites , georgians , maronites , jacobites , armenians , abysines , cophti , nestorians , ruffians , mengrellians ; and the rest that fill up the large map of christianography ; all which , as whiles they hold the head christ , they cannot be denyed the priviledge of his members ; so being such , they are , or should be indissolubly joined together in the unity of spirit , and maintenance of the faith which was once delivered unto the saints . it is not the variety of by opinions that should , or can exclude them from having their part in that one catholick church ; and their just claim to the communion of saints : whiles they hold the solid and precious foundation , it is not the hay , or stubble , which they lay upon it , that can set them off from god , or his church : but in the mean time , it must be granted , that they have much to answer for to the god of peace and unity , who are so much addicted to their own conceits , and so indulgent to their own interesse , as to raise and maintain new doctrines , and to set up new sects in the church of christ , varying from the common and received truths ; labouring to draw disciples after them ▪ to the great distraction of souls , and scandall of christianity : with which sort of disturbers , i must needs say , this age into which we are fallen , hath been , and is above all that have gone before us , most miserably pestered : what good soul can be other then confounded to hear of , and see more then an hundred and fourscore new , ( and some of them dangerous and blasphemous ) opinions broached , and defended in one ( once famous and unanimous ) church of christ ? who can say other , upon the view of these wild thoughts , then gerson said long since , that the world now growne old , is full of doting fancies ; if not rather that the world now near his end , raves , and talks nothing but fancies , and frenzies ? how arbitrary soever these selfe-willed fanaticks may think it , to take to themselves this liberty of thinking what they list ; and venting what they think , the blessed apostle hath ▪ long since branded them with an heavy sentence ; now i beseech you , brethren , mark them which cause divisions and offences , contrary to the doctrine which you have learned , and avoid them ; for they that are such serve not our lord jesus christ , but their own belly ; and by good words , and by fair speeches deceive the hearts of the simple . but notwithstanding all this hideous variety of vain and heterodoxall conceptions ; he who is the truth of god , and the bridegroom of his spouse the church , hath said , my dove , my undefiled is one . one , in the main , essentiall , fundamentall verities necessary to salvation ; though differing in divers mis-raised corollaries , inconsequent inferences , unnecessary additions , feigned traditions , unwarrantable practises : the body is one , though the garments differ ; yea , rather ( for most of these ) the garment is one , but differs in the dressing ; handsomely and comely set out by one , disguised by another ; neither is it , nor ever shall be in the power of all the fiends of hell , the professed make-bates of the world , to make gods church other then one ; which were indeed utterly to extinguish , and reduce it to nothing : for the unity , and entity of the church , can no more be divided then it self . it were no lesse then blasphemy to fasten upon the chaste and most holy husband of the church any other then one spouse ; in the institution of marriage did he not make one ? yet had he the residue of the spirit ; and wherefore one ? that he might seek a godly seed : that which he ordained for us , shall not the holy god much more observe in his own heavenly match with his church ? here is then one lord , one faith , one baptisme ; one baptisme , by which wee enter into the church , one faith , which we professe in the church , and one lord whom wee serve , and who is the head , and husband of the church . how much therefore doth it concern us , that we who are united in one common beleef , should be much more united in affection ; that where there is one way , there should bee much more one heart ? this is so justly supposed , that the prophet questions , can two walk together , except they be agreed ? if we walk together in our judgements , we cannot but accord in our wils : this was the praise of the primitive christians , and the pattern of their successours ; the multitude of them that beleeved were of one heart , and of one soul ; yea , this is the livery which our lord and saviour made choice of , whereby his meniall servants should be known and distinguished ; by this shall all men know that ye be my disciples , if ye have love to one another : in vain shall any man pretend to a discipleship , if he do not make it good by his love to all the family of christ. the whole church is the spirituall temple of god ; every beleever is a living stone laid in those sacred wals ; what is our christian love but the morter or cement whereby these stones are fast joyned together to make up this heavenly building ? without which that precious fabrick could not hold long together , but would be subject to dis-joynting by those violent tempests of opposition , wherewith it is commonly beaten upon : there is no place for any loose stone in gods edifice ; the whole church is one entire body , all the lims must be held together by the ligaments of christian love ; if any one will be severed , and affect to subsist of it self , it hath lost his place in the body ; thus the apostle , that we being sincere in love may grow up into him in all things , which is the head , even christ ; from whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth ; according to the effectuall working in the measure of every part , maketh increase of the body , unto the edifying of it self in love . but in case there happen to be differences in opinion , concerning points not essentiall , not necessary to salvation , this diversity may not breed an alienation of affection . that charity which can cover a multitude of sins , may much more cover many small dissensions of judgement : we cannot hope to be all , and at all times equally enlightned ; at how many and great weaknesses of judgement did it please our mercifull saviour to connive , in his domestique ples ? they that had so long sate at the sacred feet of him that spake as never man spake , were yet to seek of those scriptures , which had so clearely foretold his resurrection ; and after that were at a fault for the manner of his kingdome ; yet he that breaks not the bruised reed , nor quenches the smoaking flaxe , fals not harshly upon them for so foul an error , and ignorance , but entertains them with all loving respects , not as followers onely , but as friends : and his great apostle , after hee had spent himself in his unweariable endeavours upon gods church ; and had sown the seeds of wholesom , & saving doctrine every where , what ranke and noisome weeds of erroneous opinions rose up under his hand , in the churches of corinth , galatia , ephesus , colosse , philippi , and thessalonica ? these he labours to root out , with much zeal , with no bitternesse ; so opposing the errors , as not alienating his affection from the churches ; these , these must be our precedents , pursuing that charge of the prime apostle , finally , be ye all of one minde ; having compassion one of another , love as brethren , be pitifull , be courteous : and that passionate and adjuring obtestation of the apostle of the gentiles ; if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one minde . this is it that gives beauty , strength , glory to the church of god upon earth ; and brings it nearest to the resemblance of that triumphant part above , where there is all perfection of love and concord ; in imitation whereof , the psalmist sweetly ; behold , how good and joyfull a thing it is brethren to dwel together in unity . so much the more justly lamentable it is to see the manifold and grievous distractions of the church of christ , both in judgement and affection . woe is me , into how many thousand peeces is the seamlesse coat of our saviour rent ? yea , into what numberlesse atomes is the precious body of christ torn and minced ? there are more religions , then nations upon earth ; & in each religion as many different conceits , as men . if saint paul , when his corinthians did but say , i am of paul , i am of apollo , i am of cephas , could ask , is christ divided ? when there was onely an emulatory magnifying of their own teachers , ( though agreeing and orthodoxe ) what ( think wee ) would he now say , if he saw hundred of sect-masters and heresiarchs ( some of them opposite to other , all to the truth ) applauded by their credulous and divided followers ? all of them claiming christ for theirs , and denying him to their gain-sayers ; would hee not aske , is christ multiplied ? is christ sub-divided ? is christ shred into infinities ? o god! what is become of christianity ? how doe evill spirits & men labour to destroy that creed w ch we have always constantly professed ? for , if we set up more christs , where is that one ? and if we give way to these infinite distractions , where is the communion of saints ? but he not too much dismaid , my son ; notwithstanding all these cold disheartnings , take courage to thy self : he that is truth it self hath said , the gates of hell shall not prevail against his church : in spight of all devils , there shall be saints , and those are , and shall be as the scales of the leviathan , whose strong peeces of shields are his pride , shut up together as with a close seal ; one is so near to another , that no ayr can come betwixt them ; they are joyned one to another , they stick together , that they cannot be sundred : in all the main principles of religion , there is an universall and unanimous consent of all christians , and these are they that constitute a church : those that agree in these , christ is pleased to admit ( for matter of doctrine ) as members of that body whereof he is the head : and if they admit not of each other as such , the fault is in the uncharitablenesse of the refusers , no lesse then in the error of the refused : and if any vain and loose straglers will needs sever themselves , and wilfully choose to goe ways of their own ; let them know that the union of christs church shall consist entire without them ; this great ocean will be one collection of waters , when these drops are lost in the dust : in the mean time it highly concerns all that wish well to the sacred name of christ , to labour to keep the unity of the spirit in the bond of peace ; and to renue and continue the prayer of the apostle for all the professors of christianity . now the god of patience and consolation , grant you to be like-minded one towards another , according to christ jesus ; that ye may with one minde , and one mouth glorifie god , even the father of our lord jesus christ. far be it from us to think this union of the hearts of gods saints upon earth can be idle and ineffectuall ; but where ever it is , it puts forth it self into a like-affectednesse of disposition , into an improvement of gifts , into a communication of outward blessings , to the benefit of that happy consociation . we cannot be single in our affections , if we be lims of a christian community ; what member of the body can complain , so as the rest shall not feel it ? even the head and heart are in paine , when a joynt of the least toe suffers ; no christian can be afflicted alone ; it is not saint pauls case onely ; who is weak , and i am not weak ? who is offended , and i burn not ? our shoulders are not our own , we must bear one anothers burdens : there is a better kinde of spirituall good fellowship in all the saints of god ; they hate a propriety of passions , rejoyce with them that rejoyce , and weep with them that weep . their affections are not more communicative then their gifts and graces ; those , as they are bestowed with an intuition of the common good , so they are improved ; wherefore hath this man quicknesse of wit , that man depth of judgment , this , heat of zeal , that , power of elocution ; this , skill , that , experience ; this , authority , that , strength ; but that all should be laid together for the raising of the common stock ? how rich therefore is every christian soul , that is not onely furnished with its own graces , but hath a speciall interest in all the excellent gifts of all the most eminent servants of god through the whole world ? surely , he cannot be poore , whiles there is any spirituall wealth in the church of god upon earth . neither are , or can these gifts be in the danger of concealments ; they are still put forth for the publike advantage : as therefore no true christian is his own man ; so he freely lays out himself , by example , by admonition , by exhortation , by consolation , by prayer , for the universall benefit of all his fellow-members ; by example , which is not a little winning and prevalent ; let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven ; saith our saviour in his sermon upon the mount ; and his great apostle seconds his charge to his philippians ; that ye may be blamelesse and harmlesse , the sons of god , without rebuke in the midst of a crooked , and perverse nation , among whom ye shine as lights in the world , holding forth the word of life ; lo , the world sits in darknesse , and either stirs not , or moves with danger ; good example is a light to their feet , which directs them to walk in the ways of god , without erring , without stumbling : so as the good mans actions are so many copies for novices to take out ; no lesse instructive then the wisest mens precepts . by admonition ; the sinner is in danger of drowning ; seasonable admonition is an hand reacht out , that lays hold on him now sinking , and draws him up to the shore . the sinner is already in the fire ; seasonable admonition snatches him out from the everlasting burnings . the charitable christian may not forbear this ( oft times thanklesse , but ) always necessary and profitable duty ; thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . by exhortation ; the fire of gods spirit within us , is subject to many damps , and dangers of quenching ; seasonable exhortation blowes it up , and quickens those sparks of good motions to a perfect flame ; even the best of us lies open to a certain deadnesse and obdurednesse of heart , seasonable exhortation shakes off this perill , and keeps the heart in an holy tendernesse ; and whether awfull , or chearfull disposition ; exhort one another daily , whiles it is called , to day ; lest any of you bee hardned through the deceitfulnesse of sin . by consolation ; we are all naturally subject to droop under the pressure of afflictions ; seasonable comforts lift , and stay us up : it is a sad complaint that the church makes in the lamentations ; they have heard that i sigh ; there is none to comfort me ; and david sets the same mournfulditty upon his shoshannim ; reproach hath broken my heart , and i am full of heavinesse ; and i looked for some to take pity , and there was none , and for comforters , but i found none . wherefore hath god givē to men the tongue of the learned , but that they might know to speak a word in season to him that is weary ? that they may strengthen the weak hands , and confirm the feeble knees ; and say to them that are of a fearfull heart , be strong , fear not . the charge that our saviour gives to peter , holds universally ; thou when thou art converted , strengthen thy brethren . by prayer : so as each member of christs church sues for all ; neither can any one bee shut out from partaking the benefit of the devotions of all gods saints upon earth : there is a certain spirituall traffique of piety betwixt all gods children , wherein they exchange prayers with each other ; not regarding number , so much as weight : am i weak in spirit , and faint in my supplications ? i have no lesse share in the most fervent prayers of the holiest suppliants , then in my own ; all the vigour that is in the most ardent hearts supplies my defects ; whiles there is life in their faithfull devotions , i cannot goe away unblessed . lastly , where there is a communion of inward graces , and spirituall services , there must needs much more be a communication of outward , and temporall good things , as just occasion requireth ; away with those dotages of platonicall , or anabaptisticall communities ; let prieties be , as they ought , constantly fixed where the laws , and civill right have placed them ; but let the use of these outward blessings be managed , and commanded by the necessities of our brethren ; withhold not thy goods from the owners therof , when it is in the power of thy hand to doe it : say not unto thy neighbour , go , and come again to morrow , and i will give it , when thou hast it by thee . these temporall things were given us not to engrosse , and hoard up superfluously , but to distribute and dispense ; as we have therefore opportunity , let us doe good unto all men , especially them who are of the houshold of faith . such then is the union of gods children here on earth , both in matter of judgement , and affection ; and the beneficiall improvement of that affection , whether in spirituall gifts , or good offices , or communicating of our earthly substance ; where the heart is one , none of these can be wanting , and where they all are , there is an happy communion of saints . as there is a perfect union betwixt the glorious saints in heaven ; and a union ( though imperfect ) betwixt the saints on earth : so there is an union partly perfect , and partly imperfect , between the saints in heaven , and the saints below upon earth : perfect , in respect of those glorified saints above , imimperfect , in respect of the weak returns we are able to make to them again . let no man think that because those blessed souls are out of sight farre distant in another world , and we are here toyling in a vale of tears , wee have therefore lost all mutuall regard to each other : no , there is still , and ever will be a secret , but unfailing correspondence between heaven and earth . the present happinesse of those heavenly citizens cannot have abated ought of their knowledge , and charity , but must needs have raised them to an higher pitch of both : they therefore , who are now glorious comprehensors , cannot but in a generality , retain the notice of the sad condition of us poor travellers here below , pāting towards our rest together w th thē , and , in common , wish for the happy consummation of this our weary pilgrimage , in the fruition of their glory ; that they have any perspective whereby they can see down into our particular wants , is that which we finde no ground to beleeve ; it is enough that they have an universall apprehension of the estate of christs warfaring church upon the face of the earth ; and as fellow-members of the same mysticall body , long for a perfect glorification of the whole . as for us wretched pilgrims , that are yet left here below to tugge with many difficulties , we cannot forget that better half of us that is now triumphing in glory ; o ye blessed saints above , we honour your memories so far as wee ought ; wee doe with praise recount your vertues , wee magnifie your victories , we blesse god for your happy exemption from the miseries of this world , and for your estating in that blessed immortality ; wee imitate your holy examples , we long and pray for an happy consociation with you ; we dare not raise temples , dedicate altars , direct prayers to you ; we dare not finally , offer any thing to you which you are unwilling to receive , nor put any thing upon you , which you would disclaim as prejudiciall to your creator , and redeemer . it is abundant comfort to us , that some part of us is in the fruition of that glory ; whereto we ( the other poor labouring part ) desire , and strive to aspire : that our head and shoulders are above water , whiles the other lims are yet wading through the stream . to winde up all , my son , if ever thou look for sound comfort on earth , and salvation in heaven ; unglue thy self from the world and the vanities of it ; put thy self upon thy lord and saviour jesus christ ; leave not till thou findest thy self firmly united to him ; so as thou art become a limb of that body whereof he is head , a spouse of that husband , a branch of that stemme , a stone laid upon that foundation ; look not therefore for any blessing out of him ; and in , and by , and from him look for all blessings ; let him be thy life , and wish not to live longer then thou art quickned by him ; find him thy wisdome , righteousness , sanctification , redemption ; thy riches , thy strength , thy glory : apply unto thy self all that thy saviour is , or hath done ; wouldst thou have the graces of gods spirit ? fetch them from his anointing ; wouldst thou have power against spirituall enemies ? fetch it from his soveraignty ; wouldst thou have redemption ? fetch it from his passion ; wouldst thou have absolution ? fetch it from his perfect innocence ; freedome from the curse ? fetch it from his crosse ? satisfaction ? fetch it from his sacrifice ; cleansing from sin ? fetch it from his bloud ; mortification ? fetch it from his grave ; newnesse of life ? fetch it from his resurrection ; right to heaven ? fetch it from his purchase ; audience in all thy suits ? fetch it from his intercessiō ; wouldst thou have salvation ? fetch it from his session at the right hand of majesty : wouldst thou have all ? fetch it from him who is one lord , one god and father of all , who is above all , and through all , and in all : and as thy faith shall thus interesse thee in christ thy head : so let thy charity unite thee to his body the church , both in earth , and heaven ; hold ever an inviolable communion with that holy and blessed fraternity . sever not thy selfe from it either in judgement , or affection ; make account there is not one of gods saints upon earth , but hath a propriety in thee : and thou maist challenge the same in each of them : so as thou canst not but be sensible of their passions ; and be freely communicative of all thy graces , and all serviceable offices , by example , admonition , exhortation , consolation , prayer , beneficence , for the good of that sacred community . and when thou raisest up thine eyes to heaven , think of that glorious society of blessed saints , who are gone before thee , and are now there triumphing , and reigning in eternall , and incomprehensible glory ; blesse god for them , and wish thy self with them , tread in their holy steps , and be ambitious of that crown of glory and immortality which thou seest shining upon their heads . an holy rapture : or , a patheticall meditation of the love of christ. by j. h. b. n. the contents . § 1. the love of christ , how passing knowledge ; how free ; of us , before we were . § 2. how free ; of us that had made our selves vile , and miserable . § 3. how yet free ; of us that were professed enemies . § 4. the wonderfull effects of the love of christ ; 1. his incarnation . § 5. 2. his love in his sufferings . § 6. 3. his love in what hee hath done for us ; and 1. in preparing heaven for us from eternity . § 7. his love in our redemption from death , and hell . § 8. his love in giving us the guard of his angels . § 9. his love in giving us his holy spirit . § 10. our sense and improvement of christs love in all the former particulars ; and first in respect of the inequality of our persons . § 11. a further improvement of our love to christ , in respect of our unworthinesse , and of his sufferings and glory prepared for us . § 12. the improvement of our love to christ for the mercy of his deliverance , of the tuition of his angels , of the powerfull working of his good spirit for the accomplishment of our salvation . an holy raptvre : or , a patheticall meditation of the love of christ . what is it , o blessed apostle , what is it , for which thou dost so earnestly bow thy knees ( in the behalf of thine ephesians ) unto the father of our lord jesus christ ? even this , that they may know the love of christ which passeth knowledge . give me leave first to wonder at thy suit ; and then , much more , at what thou suest for : were thine affections raised so high to thine ephesians , that thou shouldst crave for them impossible favours ? did thy love so far over-shoot thy reason , as to pray they might attain to the knowledge of that which cannot be known ? it is the love of christ which thou wishest they may know , and it is that love which thou sayest is past all knowledge ; what shall we say to this ? is it for that there may be holy ambitions of those heights of grace , which we can never hope actually to attain ? or is it , rather , that thou supposest , and prayest they may reach to the knowledge of that love , the measure whereof they could never aspire to know : surely , so it is , o blessed jesu ; that thou hast loved us , we know ; but , how much thou hast loved us , is past the comprehension of angels : those glorious spirits , as they desire to looke into the deep mystery of our redemption , so they wonder to behold that divine love whereby it is wrought , but they can no more reach to the bottome of it , then they can affect to be infinite . for surely , no lesse then an endlesse line can serve to fadome a bottomlesse depth : such , o saviour , is the abysse of thy love to miserable man : alas , what doe we poor , wretched , dust of the earth goe about to measure it by the spans , and inches of our shallow thoughts . far , far , be such presumption from us ; onely admit us , o blessed lord , to look at , to admire and adore that which we give up for incomprehensible ; what shall wee then say to this love ; oh dear jesu , both as thine , and as cast upon us ; all earthly love supposeth some kinde of equality , ( or proportion at least ) betwixt the person that loves , and is loved ; here is none at all ; so as ( which is past wonder ) extreams meet without a mean : for , lo , thou , who art the eternall and absolute beeing , god blessed for ever , lovedst me that had no beeing at all ; thou lovedst me both when i was not , and could never have been but by thee : it was from thy love that i had any beeing at all : much more that when thou hadst given me a beeing , thou shouldst follow mee with succeeding mercies ? who but thou ( who art infinite in goodnesse ) would love that which is not ? our poor sensuall love is drawn from us by the sight of a face , or a picture ; neither is ever raised but upon some pleasing motive : thou wouldst make that which thou wouldst love , and wouldst love that which thou hadst made ; o god , was ▪ there ever love so free , so gracious , as this of thine ? who can be capable to love us but men or angels ? men love us because they see something in us which they think amiable ; angels love us because thou dost so : but why doest thou ( o blessed lord ) love us , but because thou wouldst ? there can be no cause of thy will , which is the cause of all things ; even , so lord , since this love did rise onely from thee , let the praise and glory of it rest onely in thee . yet more , lord ; we had lost our selves before we were , and having forfaited what we should be , had made our selves perfectly miserable ; even when wee were worse then nothing , thou wouldst love us ; was there ever any eye enamoured of deformity ? can there bee any bodily deformitie comparable to that of sin ? yet , lord , when sin had made us abominably loathsome , didst thou cast thy love upon us : a little scurf of leprosie , or some few nastie spots of morphew , or , but , some unsavory sent sets us off ; and turns our love into detestation . but for thee , ( o god ) when we were become as foul , and ugly as sinne could make us , even then was thy love inflamed towards us ; even when we were weltring in our blood , thou saidst , live , and washedst us , and anointedst us , and cloathedst us with broidered work , and deckedst us with ornaments , and graciously espousedst us to thy self , and receivedst us into thine owne bosome : lord , what is man that thou art thus mindfull of him , and the son of man that thou thus visitest him ? oh what are we in comparison of thine once-glorious angels ? they sinned and fell , never to bee recovered ; never to be loosed from those everlasting chains , wherein they are reserved to the judgement of the great day : whence is it then , o saviour , whence is it that thou hast shut up thy mercy from those thy more excellent creatures , and hast extended it to us , vile sinfull dust ? whence ? but that thou wouldst love man , because thou wouldst ? alas , it it is discouragement enough to our feeble friendship , that he to whom we wisht well , is miserable : our love doth gladly attend upon , and enjoy his prosperity ; but when his estate is utterly sunke , and his person exposed to contempt and ignominy , yea , to torture and death ; who is there that will then put forth himself to owne a forlorn , and perishing friend ? but for thee , o blessed jesu , so ardent was thy love to us , that it was not in the power of our extream misery to abate it ; yea so , as that the deplorednesse of our condition did but heighten that holy flame ; what speak i of shame or sufferings ? hell it self could not keep thee off from us ; even from that pit of eternall perdition didst thou fetch our condemned souls , and hast contrarily vouchsafed to put us into a state of everlasting blessednesse . the common disposition of men pretends to a kind of justice in giving men their own ; so as they will repay love for love ; and thinke they may for hatred return enmity ; nature it self then teacheth us to love our friends , it is onely grace that can love an enemy : but , as of injuries , so of enmities thereupon grounded , there are certain degrees ; some are sleight and trivial , some main and capitall ; if a man doe but scratch my face , or give some light dash to my fame , it is no great mastery upon submission to receive such an offender to favour ; but if he have endevoured to ruine my estate , to wound my reputation , to cut my throat , not onely to pardon this man , but to hug him in my arms , to lodge him in my bosome as my entire friend , this would be no other then an high improvement of my charity . o lord jesu , what was i but the worst of enemies , when thou vouchsafedst to embrace me with thy loving mercy ? how had i shamefully rebelled against thee , and yeelded up all my members as instruments of unrighteousnesse unto sin ? how had i crucified thee the lord of life ? how had i done little other then trod under foot thee the blessed son of god , and counted the blood of the covenant an unholy thing ; how had i in some sort done despight unto the spirit of grace ? yet even then , in despight of all my most odious unworthinesse , didst thou spread abroad thine arms to receive me , yea , thou openedst thine heart to let me in : o love passing not knowledge onely , but wonder also ! o mercy , not incident into any thing lesse then infinite ; nor , by any thing lesse , comprehensible ! but , oh dear lord , when from the object of thy mercy , i cast mine eyes upon the effects and improvement of thy divine favours ; and see what thy love hath drawn from thee towards the sons of men , how am i lost in a just amazement ? it is that which fetcht thee down from the glory of the highest heavens , from the bosome of thine eternall father to this lower world , the region of sorrow and death : it is that which ( to the wonder of angels ) cloathed thee with this flesh of ours , and brought thee ( who thoughtst it no robbery to be equall with god ) to an estate lower then thine own creatures . oh mercy transcending the admiration of all the glorious spirits of heaven , that god would bee incarnate ! surely , that all those celestiall powers should be redacted to either worms , or nothing ; that all this goodly frame of creation should run back into its first confusion , or be reduced to one single atome ; it is not so high a wonder as for god to become man ; those changes ( though the highest that nature is capable of ) are yet but of things finite ; this is of an infinite subject , with which the most excellent of finite things can hold no proportion : oh the great mystery of godlinesse ; god manifested in the flesh , and seen of angels ! those heavenly spirits had ever since they were made , seen his most glorious deity , and adored him as their omnipotent creator ; but to see that god of spirits invested with flesh , was such a wonder , as had been enough ( if their nature could have been capable of it ) to have astonished even glory it self ; and whether to see him that was their god so humbled below themselves , or to see humanity thus advanced above themselves , were the greater wonder to them , they onely know : it was your foolish misprison , o ye ignorant listrians , that you took the servants for the master ; here onely is it verified ( which you supposed ) that god is come down to us in the likenesse of man ; and as man conversed with men : what a disparagement doe wee think it was for the great monarch of babylon , for seven years together , as a beast to converse with the beasts of the field ? yet alas , beasts and men are fellow-creatures ; made of one earth , drawing in the same ayre , returning ( for their bodily part ) to the same dust ; symbolizing in many qualities ; and in some , mutually transcending each others : so as here may seem to bee some tearms of a tolerable proportion ; sith many men are in disposition too like unto beasts , and some beasts are in outward shape somewhat like unto men : but for him that was , and is , god , blessed for ever , eternall , infinite , incomprehensible , to put on flesh , and to become a man amongst mē , was to stoop below al possible disparities that heaven and earth can afford ; oh saviour , the lower thine abasement was for us , the higher was the pitch of thy divine love to us . yet in this our humane condition there are degrees ; one rules and glitters in all earthly glory ; another sits despised in the dust ; one passes the time of his life in much jollity and pleasure ; another wears out his days in sorrow and discontentment ; blessed jesu , since thou wouldst be a man , why wouldst thou not be the king of men ? since thou wouldst come down to our earth , why wouldst thou not enjoy the best entertainment that the earth could yeeld thee ? yea , since thou who art the eternall son of god , wouldst be the son of man , why didst thou not appear in a state like to the king of heaven , attended with the glorious retinue of blessed angels ? o yet greater wonder of mercies ; the same infinite love that brought thee down to the form of man , would also bring thee down , being man , to the form of a servant . so didst thou love man that thou wouldst take part with him of his misery , that he might take part with thee of thy blessednesse : thou wouldst be poor to enrich us , thou wouldst be burdened for our ease , tempted for our victory , despised for our glory . with what lesse then ravishment of spirit can i behold thee , who wert from everlasting cloathed with glory and majesty , wrapped in rags : thee , who fillest heaven and earth with the majesty of thy glory , cradled in a manger ; thee , who art the god of power , fleeing in thy mothers arms from the rage of a weak man ; thee , who art the god of israel , driven to be nursed out of the bosome of thy church ; thee , who madest the heaven of heavens , busily working in the homely trade of a foster-father ; thee , who commandest the devils to their chains , transported and tempted by that foul spirit ; thee , who art god all-sufficient , exposed to hunger , thirst , wearines , danger , contēpt , poverty , revilings , scourgings , persecution ; thee , who art the just judge of all the world , accused and condemned ; thee , who art the lord of life , dying upon the tree of shame and curse ; thee , who art the eternall son of god , strugling with thy fathers wrath ; thee , who hadst said , i and my father are one , sweating drops of bloud in thine agony , and crying out on the crosse , my god , my god , why hast thou forsaken me ? thee , who hast the keys of hell , and of death , lying sealed up in another mans grave : oh saviour , whither hath thy love to mankinde carried thee ? what sighs , and groans , and tears , and blood , hast thou spent upon us wretched men ? how dear a price hast thou paid for our ransome ? what raptures of spirit can be sufficient for the admiration of thy so infinite mercy ? be thou swallowed up , o my soul , in this depth of divine love ; and hate to spend thy thoughts any more upon the base objects of this wretched world , when thou hast such a saviour to take them up . but o blessed jesu , if from what thou hast suffered for me , i shall cast mine eyes upon what thou hast done for my soul ; how is my heart divided betwixt the wonders of both ; and may as soon tell how great either of them is , as whether of them is the greater . it is in thee that i was elected from all eternity ; and ordained to a glorious inheritance before there was a world : we are wont ( o god ) to marvell at , and blesse thy provident beneficence to the first man , that before thou wouldst bring him forth into the world , thou wert pleased to furnish such a world for him , so goodly an house over his head , so pleasant a paradise under his feet , such variety of creatures round about him for his subjection , and attendance ; but how should i magnifie thy mercy , who before that man , or that world had any beeing , hast so far loved me as to pre-ordain me to a place of blessedness in that heaven which should be , and to make me a co-heir with my christ of thy glory : and oh , what an heaven is this that thou hast laid out for me : how resplendent , how transcendently glorious ? even that lower paradise which thou providedst for the harbour of innocence and holinesse , was full of admirable beauty , pleasure , magnificence , but if it be compared with this paradise above , which thou hast prepared for the everlasting entertainment of restored souls , how mean and beggerly it was ? oh match too unequall , of the best peece of earth , with the highest state of the heaven of heavens . in that earthly paradise i finde thine angels , the cherubim ; but it was to keep man off from that garden of delight , and from the tree of life in the midst of it ; but in this heavenly one i finde millions of thy cherubim , and seraphim rejoycing at mans blessednesse , and welcomming the glorified souls to their heaven : there i finde but the shadow of that , whereof the substance is here ; there we were so possessed of life that yet we might forfait it ; here is life without all possibility of death : temptation could finde accesse thither , here is nothing but a free and compleat fruition of blessednesse : there were delights fit for earthly bodies ; here is glory more then can be enjoyed of blessed souls : that was watered with four streams , muddy , and impetuous ; in this is the pure river of the water of life clear as crystall , proceeding out of the throne of god , and of the lamb : there i finde thee onely walking in the cool of the day ; here manifesting thy majesty continually : there i see onely a most pleasant orchard , set with all manner of varieties of flourishing and fruitfull plants ; here i finde also the city of god infinitely rich , and magnificent ; the building of the wall of it , of jasper ; and the city it selfe pure gold , like unto cleare glasse ; and the foundations of the wall garnished with all manner of precious stones : all that i can here attain to see , is the pavement of thy celestiall habitation : and , lord , how glorious it is ; how bespangled with glittering starres ; for number , for magnitude equally admirable ? what is the least of them , but a world of light ? and what are all of them , but a confluence of so many thousand worlds of beauty and brightnesse met in one firmament ? and if this floor of thine heavenly palace be thus richly set forth , oh , how infinite glory and magnificence must there needs be within ? thy chosen vessell , that had the priviledge to be caught up thither , and to see that divine state , ( whether with bodily , or mentall eyes ) can expresse it no otherwise , then that it cannot possibly be expressed : no , lord , it were not infinite if it could bee uttered ; thoughts goe beyond words ; yet even these come far short also ; he that saw it , says ; eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . yet is thy love , o saviour , so much more to bee magnified of me , in this purchased glory ; when i cast down mine eyes , and look into that horrible gulf of torment , and eternall death , whence thou hast rescued my poor soul : even out of the greatest contentment which this world is capable to afford unto mankind , to be preferred to the joys of heavē , is an unconceivable advantage ; but from the depth of misery to be raised up unto the highest pitch of felicity , addes so much more to the blessing , as the evill from which we are delivered is more intolerable : oh blessed jesu , what an hell is this out of which thou hast freed me ? what dreadfull horror is here ? what darknesse ? what confusion ? what anguish of souls that would , and cannot die ? what howling , and yelling , and shrieking , and gnashing ? what everlasting burnings ? what never slaking tortures ? what mercilesse fury of unweariable tormentors ? what utter despair of any possibility of release ? what exquisitenesse , what infinitenesse of paines that cannot , yet must be endured ? oh god , if the impotent displeasure of weake men have devised so subtile engines of revenge upon their fellow-mortals for but petty offences ; how can wee but think thine infinite justice and wisdome must have ordained such forms and ways of punishment for hainous sins done against thee , as may be answerable to the violation of thy divine majesty ? oh therefore the most fearfull and deplored condition of damned spirits , never to be ended , never to be abated ; oh those unquenchable flames ; oh that burning tophet , deep and large ; and those streams of brimstone wherewith it is kindled ; oh that worm ever gnawing and tearing the heart , never dying , never sated : oh ever-living death , oh ever renuing torments ; oh never pitied , never intermitted damnation ; from hence , o saviour , from hence it is that thou hast fetcht up my condemned soul ; this is the place , this is the state out of which thou hast snatcht me up into thy heaven : oh love and mercy more deep then those depths from which thou hast saved me ; more high then that heaven to which thou hast advanced me ! now , whereas in my passage from this state of death towards the fruition of immortall glory ▪ i am way-laid by a world of dangers ; partly , through my own sinfull aptnesse to miscarriages , and partly through the assaults of my spirituall enemies , how hath thy tender love and compassion , ô blessed jesu , undertaken to secure my soul from all these deadly perils ▪ both without , and within : without , by the guardance of thy blessed angels : within , by the powerfull inoperation of thy good spirit which thou hast given me ? oh that mine eyes could be opened with elishaes servant , that i might see those troops of heavenly soldiers , those horses and chariots of fire , wherewith thou hast encompassed mee ! every one of which is able to chase away a whole host of the powers of darknes : who am i , lord , who am i , that , upon thy gracious appointment , these glorious spirits should still watch over me in mine uprising , and down lying ; in my going out , and comming in ? that they should bear me in their arms , that they should shield me with their protection ? behold , such is their majesty and glory , that some of thy holiest servants have hardly been restrained from worshipping them ; yet so great is thy love to man , as that thou hast ordained them to be ministring spirits , sent forth to minister for them who shall be heirs of salvation . surely they are in nature far more excellent then man ; as being spirituall substances , pure intelligences , meet to stand before the throne of thee the king of glory ; what a mercy then is this , that thou , who wouldst humble thy self to be lower then they , in the susception of our nature ; art pleased to humble them in their offices to the guardianship of man , so far , as to call them the angels of thy little ones upon earth ? how hast thou blessed us , and how should we blesse thee in so mighty , and glorious attendants ? neither hast thou , o god , meerly turn'd us over to the protection of those tutelary spirits ; but hast held us still in thine own hand ; having not so strongly defenced as without , as thou hast done within ; since that , is wrought by thine angels , this , by thy spirit ; oh the soveraign and powerfull influences of thy holy ghost ; whereby wee are furnished with all saving graces , strengthned against all temptations , heartned against all our doubts and fears ; enabled both to resist , and overcome ; and upon our victories , crowned . oh divine bounty , far beyond the reach of wonder ! so god ( the father ) loved the world , that he gave his onely begotten sonne , that whosoever beleeveth in him should not perish , but have everlasting life : so god the son loved the world of his elect , that he gave unto thē the holy spirit of promise , wherby they are sealed unto the day of redemption ; wherby according to the riches of his glory they are strengthned with might in the inner man ; by the vertue whereof shed abroad in their hearts , they are enabled to cry , abba , father . oh gifts ; either of which are more worth then many worlds ; yet through thy goodnes , ô lord , both of thē mine : how rich is my soul through thy divine munificence , how over-laid with mercies ? how safe in thine almighty tuition ? how happy in thy blessed possession ? now therefore i dare in the might of my god , bid defiance to all the gates of hell ; doe your worst , ô all ye principalities and powers , and rulers of the darknesse of this world , and spirituall wickednesses in high places ; doe your worst ; god is mine , and i am his ; i am above your malice in the right of him whose i am ; it is true , i am weak , but he is omnipotent ; i am sinfull , but he is infinite holinesse ; that power , that holinesse in his gracious application is mine ; it is my saviours love that hath made this happy exchange of his righteousnesse for my sin ; of his power for my infirmity ; who then shall lay any thing to the charge of gods elect ? it is god that justifieth : who shal separate us from the love of christ ? shall tribulation , or distresse , or persecution , or famine , or nakednesse , or perill , or sword ? nay , in all these things we are more thē conquerors through him that loved us : so as , neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come ; nor height , nor depth , nor any other creature shall be able to separate us from the love of god which is in christ jesus our lord. lo , where this love is placed ; were it our love of god , how easily might the power of a prevalent temptation separate us from it , or it from us ; for , alas , what hold is to be taken of our affections , w ch , like unto water , are so much more apt to freeze because they have been heated ; but it is the love of god to us in christ jesus , which is ever as himself constant and eternall : he can no more cease to love us , then to be himself ; he cannot but be unchangeable , we cannot but be happy . all this , o deare jesu , hast thou done , all this hast thou suffered for me ; and oh now for an heart that might be some ways answerable to thy mercies ! surely , even good natures hate to be in debt for love ; and are ready to repay favours with interest ; oh for a soul sick of love , yea , sick unto death ! why should i , how can i be any otherwise , any whit lesse affected , o saviour ? this onely sicknesse is my health , this death is my life , and not to be thus sick , is to be dead in sins and trespasses . i am rock and not flesh , if i be not wounded with these heavenly darts : ardent affection is apt to attract love even where is little or no beauty ; and excellent beauty is no lesse apt to enflame the heart where there is no answer of affection ; but when these two meet together , what breast can hold against them ? and here they are both in an eminent degree . thou canst say even of thy poore church ( though labouring under many imperfections ) thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck ; how fair is thy love , my sister , my spouse ? and canst thou , o blessed saviour be so taken with the incurious and homely features of thy faithfull ones ; and shall not we much more be altogether enamoured of thine absolute and divine beauty ? of whom every beleeving soul can say ; my beloved is white and ruddy , the chiefest among ten thousand ; his head is as the most fine gold ; his eyes are as the eyes of doves by the rivers of waters , his cheekes are as a bed of spices , as sweet flowers ; his lips like lillies , dropping sweet smelling myrrhe , &c. it hath pleased thee , o lord , out of the sweet ravishments of thy heavenly love , to say to thy poor church , turn away thine eyes from mee , for they have overcome me ; but oh let mee say unto thee ; turn thine eyes to me , that they may overcome me ; i would be thus ravished , thus overcome ; i would be thus out of my self , that i might be all in thee . thou lovedst me before i had beeing ; let me now that i have a beeing be wholly taken up with thy love ; let me set all my soul upon thee that gavest me beeing ; upō thee who art the eternal , & absolute self-beeing ; who hast said , and only could say , i am that i am ; alas , lord , we are nothing but what thou wilt have us ; and cease to be when thou callest in that breath of life w ch thou hast lent us ; thou ▪ art that incōprehensibly glorious , & infinite self-existing spirit from eternity , in eternity , to eternity ; in , and from whom all things are : it is thy wonderfull mercy that thou wouldst condescend so low , as to vouchsafe to be loved of my wretchednesse , of whom thou mightest justly require and expect nothing but terrour and trembling . it is my happinesse that i may be allowed to love a majesty so infinitely glorious : oh let me not be so farre wanting to my own felicity , as to bee lesse then ravished with thy love . thou lovedst me when i was deformed , loathly , forlorn , and miserable ; shall i not now love thee when thou hast freed me , and deckt me with the ornaments of thy graces ? lord jesu , who should enjoy the fruit of thine own favours but thy self ? how shamefully injurious were it , that when thou hast trimm'd up my soul , it should prostitute it self to the love of the world ? oh take my heart to thee alone ; possesse thy self of that which none can claim but thy self . thou lovedst me when i was a professed rebell against thee , and receivedst me not to mercy onely , but to the indearment of a subject , a servant , a son ; vvhere should i place the improvement of the thankfull affections of my loyaltie and duty but upon thee ? thou , o god , hast so loved us , that thou wouldst become the son of man for our sakes , that vve vvho are the sons of men might become the sons of god ; oh that vve could put off the man , to put on christ ; that we could neglect and hate our selves for thee that hast so dearly loved us as to lay aside thine heavenly glory for us ! how shall i bee vile enough , o saviour , for thee , who for my sake ( being the lord of life and glory ) wouldst take upon thee the shape of a servant ? how should i welcome that poverty which thy choice hath sanctified ? how resolutely shall i grapple with the temptations of that enemy , vvhom thou hast foiled for me ? how chearfully should i passe through those miseries and that death , which thou hast sweetned ? with vvhat comfortable assurance shall i look upon the face of that mercifull justice vvhich thou hast satisfied ? but oh vvhat a blessed inheritance hast thou in thine infinite love provided for me ? an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for me ; so as when my earthly house of this tabernacle shall be dissolved , i have a building of god , an house not made with hands eternall in the heavens : an house ? yea , a palace of heavenly state and magnificence ; neither is it lesse then a kingdome that abides there for mee : a kingdome so much more above these worldly monarchies , as heaven is above this clod of earth : now , lord , vvhat conceits , vvhat affections of mine can be in the least sort answerable to so transcendent mercy ? if some friend shall have been pleased to bestow some mean legacy upon me ; or shall have feoffed me in some few acres of his land ; how deeply doe i finde my self obliged to the love and memory of so kinde a benenefactor ? oh then , lord , how can my soul be capable of those thoughts and dispositions , vvhich may reach to the least proportion of thine infinite bounty , vvho of a poor worm on earth , hast made me an heir of the kingdome of heaven . wo is me , how subject are these earthly principalities to hazard , and mutability , whether through death , or insurrectiō ; but this crown w ch thou hast laid up for me is immarcescible ; and shall sit immoveably fast upon my head , not for years , not for millions of ages , but for all eternity ; oh let it be my heaven here below , in the mean vvhile , to live in a perpetuall fruition of thee , and to begin those allelujahs to thee here , vvhich shall be as endlesse as thy mercy , and my blessednesse . hadst thou been pleased to have translated me frō thy former paradise , the most delightfull seat of mans originall integrity and happinesse , to the glory of the highest heaven , the preferment had been infinitely gracious ; but to bring my soul from the nethermost hell and to place it among the chore of angels , doubles the thank of thy mercy , and the measure of my obligation : how thankfull was thy prophet but to an ebedmelech , that by a cord and rags let down into that dark dungeon , helpt him out of that uncomfortable pit wherein he was lodged ; yet , what was there but a little cold , hunger , stench , closenesse ▪ obscurity ? lord , how should i blesse thee , that hast fetcht my soul from that pit of eternall horrour , from that lake of fire and brimstone , from the everlasting torments of the damned , wherein i had deserved to perish for ever ? i will sing of thy power ; unto thee , o my strength will i sing ; for god is my deliverer , and the god of my mercie . but , o lord , if yet thou shouldst leave me in my own hands , where vvere i ? how easily should i be rob'd of thee with every temptation ? how should i be made the scorn and insultation of men and devils ? it is thy wonderfull mercy that thou hast given thine angels charge over me ; those angels great in power , and glorious in majesty are my sure ( though invisible ) guard : oh blessed jesu , what an honour , what a safety is this , that those heavenly spirits which attend thy throne should be my champions ▪ those that ministred to thee after thy temptation ▪ are readie to assist and relieve me in mine ; they can neither neglect their charge , because they are perfectly holy , nor fail of their victory , because they are ( under thee ) the most powerfull . i see you , o ye blessed guardians , i see you by the eye of my faith , no lesse truly , then the eye of my sense sees my bodilie attendants ; i do truly ( though spirituallie ) feel your presence by your gracious operations , in , upon , and for me ; and i doe heartilie blesse my god and yours , for you , and for those saving offices that ( through his mercifull appointment ) you ever doe for my soul. but as it was with thine israelites of old , that it would not content them that thou promisedst , and wouldst send thine angel before them , to bring them into the land flowing with milk and hony , unlesse thy presence , o lord , should also goe along with them ; so is it still with me and all thine , wert not thou with , and in us , what could thine angels doe for us ? in thee it is that they move and are ; the same infinite spirit which works in , and by them , works also in me : from thee it is , o thou blessed and eternall spirit , that i have any stirrings of holy motions , any breathings of good desires , any life of grace , any will to resist , any power to overcome evill ; it is thou , o god , that girdest me with strength unto battell ; thou hast given me the shield of thy salvation ; thy right hand hath holden me up ; thou hast also given me the necks of mine enemies . glory and praise be to thee , o lord , which alwaies causest us to triumph in christ ; vvho crownest us with loving kindnesse , & tender mercies ; and hast not held us short of the best of thy favours . truly , lord , hadst thou given us but a meer beeing , as thou hast done to the lowest rank of thy creatures , it had been more then thou owest us : more then ever we could be able to requite to thy divine bountie ; for every beeing is good , and the least degree of good is farre above our worthinesse ; but , that to our beeing thou hast added life , it is yet an higher measure of thy mercy ; for certainly , of thy common favours , life is the most precious ; yet this is such a benefit as may be had and not perceived ; for even the plants of the earth live and feel it not ; that to our life , therefore thou hast made a further accession of sense , it is yet a larger improvement of thy beneficence : for this facultie hath some power to manage life ; and makes it capable to affect those means which may tend to the preservation of it , and to decline the contrary ; but this is no other then the brute creatures enjoy equallie with us , and some of them beyond us : that therefore to our sense thou hast blessed us vvith a further addition of reason , it is yet an higher pitch of munificence ; for hereby we are men ; and , as such , are able to attain some knowledge of thee our creator , to observe the motions of the heavens , to search into the natures of our fellow-creatures , to passe judgement upon actions , and events , and to transact these earthlie affairs to our own best advantage . but when all this is done , wo were to us if vve vvere but men ; for our corrupted reason renders us of all creatures the most miserable : that therefore to our reason thou hast superadded faith ; to our nature grace ; and of men hast made us christians ; and to us , as such , hast given thy christ , thy spirit ; and thereby made us of enemies , sons , and heirs ; co-heirs with christ of thine eternall and most glorious kingdome of heaven ; yea , hast incorporated us into thy self , & made us one spirit with thee our god ; lord , what room can there be possibly in these strait and narrow hearts of ours for a due admiration of thy transcendent love and mercy ? i am swallowed up , o god , i am willingly swallowed up in this bottomlesse abysse of thine infinite love ; and there let me dwell in a perpetuall ravishment of spirit , till being freed from this clog of earth , and filled with the fulnesse of christ , i shall be admitted to enjoy that , which i cannot now reach to wonder at , thine incomprehensible blisse , and glory , which thou laid up in the highest heavens for them that love thee , in the blessed communion of all thy saints , and angels , thy cherubim , and seraphim , thrones , dominions , and principalities , and powers ; in the beatificall presence of thee the ever-living god , the eternall father of spirits , father , son , holy ghost , one infinite deity , in three , co-essentially , co-eternally , co-equally glorious persons ; to vvhom be blessing , honour , glory , and power for ever and ever . amen , allelujah . the christian , laid forth in his whole disposition and carriage . by i. h. d. d. b. n. the contents . the exhortatory preface . § 1. the christians disposition . § 2. his expence of the day . § 3. his recreations . § 4. his meals . § 5. his nights rest . § 6. his carriage . § 7. his resolution in matter of religion . § 8. his discourse . § 9. his devotion . § 10. his sufferings . § 11. his conflicts . § 12. his death . an exhortatory preface to the christian reader . ovt of infallible rules and long experience have i gathered up this true character of a christian : a labour ( some will think ) might have been well spared : every man professes both to know and act this part ; who is there that would not be angry , if but a question should be made either of his skill , or interest ? surely , since the first name givē at antioch , all the beleeving world hath been ambitious of the honour of it ; how happy were it , if all that are willing to wear the livery , were as ready to doe the service . but it fals out here , as in the case of all things that are at once honourable , and difficult , every one affects the title , few labour for the truth of the atchievement . having therefore leisure enough to look about me , and finding the world too prone to this worst kind of hypocrisie , i have made this true 〈◊〉 , not more for direction , then for tryall . let no man view these lines as a stranger ; but when he looks in this glasse , let him ask his heart whether this be his own face ; yea , rather when he sees this face , let him examine his heart whether both of thē agree with their pattern . and where he findes his failings , ( as who shall not ? ) let him strive to amend them ; and never give over , whiles he is any way lesse fair then his copy . in the mean time , i would it were lesse easie , by these rules , to judge even of others besides our selves ; or , that it were uncharitable to say , there are many professors , few christians ; if words and forms might carry it , christ would have clients 〈◊〉 ▪ but if holinesse of disposition , and uprightnesse of carriage must be the proof , wo is me , in the midst of the land , among the people , there is as the shaking of an olive tree , and as the gleaming grapes where the vintage is done . for where is the man that hath obtained the mastery of his corrupt affections , and to be the lord of his unruly appetite ? that hath his heart in heaven , whiles his living carcass is stirring here upō earth ? that can see the invisible , and s●or●tly enjoy that saviour , to whom he is spiritually united ? that hath subdued his will and reason to his beleef ; that fears nothing but god ; loves nothing but goodnesse ; hates nothing but sin ; rejoyceth in none but true blessings ? whose faith triumphs over the world ; whose hope is anchored in heaven : whose charity knows no lesse bounds then god , and men : whose humility represents him as vile to himself , as he is honourable in the reputation of god ; who is wise heaven-ward ; however he passes with the world ; who dares be no other then just , whether he win or lose ; who is frugally liberall , discreetly courageous , holily temperate : who is ever a thrifty menager of his houres , so dividing the day betwixt his god , and his vocation , that neither shall finde fault with a just neglect , or an unjust partiality : whose recreations are harmlesse , honest , warrantable , such as may refresh nature , not debauch it : whose diet is regulated by health , not by pleasure , as one whose table shall be no altar to his belly , nor snare to his soul : who in his seasonable repose lies down , and awakes with god , caring only to relieve his spirits ; not to cherish sloth . whose carriage is meek , gentle , compliant , beneficiall in whatsoever station ; in magistracy unpartially just ; in the ministery conscionably faithfull ; in the rule of his family , wisely provident , and religiously exemplary ; shortly , who is a discreet and loving yoke-fellow , a tender and pious parent , a dutious and awfull son : an humble and obsequious servant , an obedient and loyall subject . whose heart is constantly setled in the main truths of christian religion ▪ so , as he cannot be removed ; in litigious points , neither too credulous , nor too peremptory : whose discourse is such as may be meet for the expressions of a tongue that belongs to a sound , godly , and charitable heart ; whose breast continually burns with the heavenly fire of an holy devotion ; whose painfull sufferings are overcome with patience , and chearfull resolutions ; whose conflicts are attended with undaunted courage , and crowned with an happy victory : lastly , whose death is not so full of fear and anguish , as of strong consolations in that saviour , who hath overcome and sweetned it ; nor of so much dreadfulnesse in it self , as of joy in the present expectation of that blessed issue of a glorious immortality , which instantly succeeds it . such is the christian whom we doe here characterize , and commend to the world both for trial , and imitation ; neither know i which of these many qualifications can be missing in that soul , who lays a just claim to christ , his redeemer . take your hearts to task , therefore , my dear brethren , into whose hands soever these lines shall come : and , as you desire to have peace at the last , ransack them thoroughly ; not contenting your selves with a perfunctory , and fashionable over-sight ( which will one day leave you irremediably miserable ) but so search , as those that resolve not to give over till you finde these gracious dispositions in your bosomes , which i have here described to you : so shall we be , and make each other happy in the successe of our holy labours ; which the god of heaven blesse in both our hands , to his own glory , and our mutuall comfort in the day of the appearing of our lord jesus christ , amen . the christian . the christian is a man and more ; an earthly saint , an angel cloathed in flesh ; the onely lawfull image of his maker , and redeemer ; the abstract of gods church on earth : a modell of heaven made up in clay ; the living temple of the holy ghost . for his disposition , it hath in it as much of heaven , as his earth may make room for ; he were not a man , if he were quite free from corrupt affections ; but these he masters , and keeps in with a strait hand ; and if at any time they grow resty and headstrong , he breaks them with a severe discipline , and will rather punish himself , then not tame them ; hee checks his appetite with discreet , but strong denials , and forbears to pamper nature , lest it grow wanton , and impetuous ; he walks on earth , but converses in heaven ; having his eyes fixed on the invisible , and enjoying a sweet communion with his god , and saviour ; whiles all the rest of the world sits in darknesse , he lives in a perpetuall light ; the heaven of heavens is open to none but him ; thither his eye pierceth , and beholds those beams of inaccessible glory , which shine in no face but his : the deep mysteries of godlinesse which to the great clerks of the world are as a book clasped and sealed up , lye open before him fair and legible ; and whiles those book-men know whom they have heard of , hee knowes whom he hath beleeved : he will not suffer his saviour to be ever out of his eye ; and if through some worldly interceptions , he lose the sight of that blessed object for a time , he zealously retrives him , not without an angry check of his own mis-carriage ; and is now so much the more fixed by his former slackning ; so as he will henceforth sooner part with his soul , then his redeemer . the tearmes of entirenesse wherein he stands with the lord of life , are such as he can feel ; but cannot expresse , though hee should borrow the language of angels : it is enough that they two are one spirit : his reason is willingly captivated to his faith ; his will to his reason ; and his affections to both : he fears nothing that he sees , in comparison of that which he sees not ; and displeasure is more dreadfull to him then smart : good is the adequate object of his love ; which he duly proportions according to the degrees of its eminence ; affecting the chiefe good , not without a certaine ravishment of spirit ; the lesser with a wise and holy moderation . whether he do more hate sin , or the evil spirit that suggests it , is a question ; earthly contentments are too mean grounds whereon to raise his joy ; these , as hee baulks not whē they meet him in his way , so he doth not too eagerly pursue ; he may taste of them , but so , as he had rather fast then surset . he is not insensible of those losses w ch casualty , or enmity may inflict ; but that w ch lyes most heavily upon his heart , is his sin : this makes his sleep short & troublesome , his meals stomacklesse ; his recreations listlesse ; his every thing , tedious ; till he finde his soul acquitted by his great surety in heaven : which done , he feels more peace and pleasure in his calm , then he found horrour in the tempest . his heart is the store-house of most precious graces : that faith whereby his soul is established , triumphs over the world , wvether it allure , or threaten ; and bids defiance to all the powers of darknesse ; not fearing to be foiled by any opposition : his hope cannot be discouraged with the greatest difficulties ; but bears up against naturall impossibilities ; and knows how to reconcile contradictions ; his charity is both extensive , and fervent ; barring out no one that bears the face of a man ; but pouring out it self upon the houshold of faith : that studies good constructions of men , and actions ; and keeps it self free both from suspicion , and censure : grace doth not more exalt him , then his humility depresses him : were it not for that christ who dwels in him , he could think himself the meanest of all creatures ; now , he knows he may not disparage the deity of him , by whom he is so gloriously inhabited ; in whose only right he can be as great in his own thoughts , as he is despicable in the eyes of the world . he is wise to god-ward , however it be with him for the world ; and well knowing he cannot serve two masters , he cleaves to the better ; making choice of that good part which can never be taken from him ; not so much regarding to get that which he cannot keep , as to possesse himself of that good which he cannot lose . he is just in all his dealings with men ; hating to thrive by injury , and oppression ; and will rather leave behinde something of his own , then silch from anothers heap . hee is not close-fisted , where there is just occasion of his distribution ; willingly parting with those metals which he regards onely for use ; not caring for either their colour , or substance ; earth is to him no other then it self , in what hiew so ever it appeareth . in every good cause hee is bold as a lion ; and can neither fear faces , nor shrink at dangers : and is rather heartned with opposition , pressing so much the more where he findes a large door open , and many adversaries ; and when he must suffer , doth as resolutely stoop , as he did before valiantly resist . he is holily temperate in the use of all gods blessings , as knowing by whom they are given , and to what end ; neither dares either to mis-lay them , or to mis-spend them lavishly : as duly weighing upon what tearms he receives them ; and fore-expecting an account . such an hand doth he carry upon his pleasures and delights , that they run not away with him ; he knows how to slacken the reins without a debauched kind of dissolutenesse , and how to straiten them without a sullen rigour . he lives as a man that hath borrowed his time , and challenges not to be an owner of it ; caring to spend the day in a gracious and well-governed thrift ; his first mornings task , after he hath lifted up his heart to that god who gives his beloved sleep , shall be to put himself into a due posture , wherein to entertain himself , and the whole day : which shall be done , if he shall effectually work his thoughts to a right apprehension of his god , of himself , of all that may concern him . the true posture of a christian then , is this ; he sees still heaven open to him , and beholds & admires the light inaccessible ; he sees the all-glorious god ever before him ; the angels of god about him ; the evill spirits aloofe off enviously groyning , and repining at him ; the world under his feet , willing to rebell , but forced to be subject ; the good creatures ready to render their service to him ; and is accordingly affected to all these ; he sees heaven open with joy and desire of fruition ; he sees god with an adoring awfulnesse ; he sees the angels with a thankfull acknowledgement , and care not to offend them ; he sees the evill spirits with hatred and watchfull indignation ; he sees the world with an holy imperiousnesse , commanding it for use , and scorning to stoop to it for observance ; lastly , he sees the good creatures , with gratulation , and care to improve them to the advantage of him that lent them . having thus gathered up his thoughts , and found where he is , he may now be fit for his constant devotion ; which he fals upon , not without a trembling veneration of that infinite and incomprehensible majesty , before whom he is prostra●e ; now he climbes up into that heaven , which he before did but behold ; and solemnly pours out his soul in hearty thanksgivings , and humble supplications into the bosome of the almighty ; wherein his awe is so tempered with his faith , that whiles he labours under the sense of his own vilenesse , he is raised up in the confidence of an infinite mercy ; now he renues his feeling interest in the lord jesus christ his blessed redeemer ; and labours to get in every breath new pledges of his gracious entirenesse ; so seasoning his heart with these earely thoughts of piety , as that they stick by him all the day after . having thus begun with his god , and begg'd his blessing : he now finds time to addresse himself to the works of his calling ▪ to live without any vocation , to live in an unwarrantable vocation , not to labour in the vocation wherein he lives , are things which his soul hateth : these businesses of his calling therefore , he follows with a willing and contented industry ; not as forced to it by the necessary of human laws , or as urged by the law of necessity , out of the sense or fear of want : nor yet contrarily , out of an eager desire of enriching himself in his estate ; but in a conscionable obedience to that god , who hath made man to labour as the sparks to flye upward ; and hath laid it upon him both as a punishment , and charge : in the sweat of thy browes shalt thou eat thy bread . in an humble alacrity he walks on in the way , wherein his god hath set him ; yet not , the while , so intent upon his hands , as not to tend his heart ; which he lifts up in frequent ejaculations to that god , to whom he desires to be approved in all his endevours ; ascribing all the thanks both of his ability , and successe to that omnipotent hand : if he meet with any rubs of difficulty in his way , hee knows who sent them , and who can remove them ; not neglecting any prudentiall means of remedy , he is not to seek for an higher redresse ▪ if he have occasion of trading with others ; his will may not be the rule of his gain , but his conscience ; neither dares he strive for what he can get , but what he ought : equity is here the clerk of the market ; and the measure w ch he would have others mete out to himself , is the standard whereby he desires to be tryed in his mensurations to all other . he hates to hoise prices upon occasion of his neighbours need ; & to take the advantage of forfaits by the clock . he is not such a slave to his trade , as not to spare an hour to his soul ; neither dares be so lavish as utterly to neglect his charge upon whatever pretence of pleasure , or devotion . shortly , he takes his work at the hand of god , and leaves it with him : humbly offering up his services to his great master in heaven ; and after all his labour sits comfortably down in the conscience of having faithfully done his task , though not without the intervention of many infirmities . his recreations ( for even these humane frailty will sometimes call for ) are such , as may be meet relaxations to a minde over-bent , and a body tired with honest and holy employments ; safe , inoffensive , and for time and measure fitly proportioned to the occasion ; like unto soft musick betwixt two long and stirring acts ; like unto some quick and savory sauce to a listlesse and cloyed stomach ; like unto a sweet nap after an over-watching . he is farre from those delights that may effeminate , or corrupt the minde ; abhorring to sit by those pleasures , from which he shall not rise better : he hates to turn pastime into trade ; not abiding to spend more time in whetting , then till his edge be sharp ; in the height of his delectations he knows to enjoy god ; from whom as he fetches his allowance , so he craves and expects a gracious acceptation , even when he lets himself most loose . and if at any time he have gone beyond his measure , he chides himself for the excesse , and is so much the more carefull ever after to keep within compasse . he can onely make a kinde of use of those contentments , with light mindes are transported : and can manage his disports without passion ; and leave a loser without regret . a smile to him is as much as a loud laughter to the worldling ; neither doth he entertain mirth as his ordinary attendant , but as his retainer to wait upon his serious occasions : and finally , so rejoyceth , as if he rejoyced not . his meals are such as nature requires , and grace moderates ; not pinching himself with a penurious riggardlinesse , nor pampering his flesh with a wanton excesse : his palate is the least part of his care ; so as his fare may be wholesome , he stands not upon delicacy . he dares not put his hand to the dish till he have lookt up to the owner ; and hates to put one morsell into his mouth , unblessed ; and knows it his duty to give thanks for what he hath paid for ; as well considering , that neither the meat that he eats , nor the hand and mouth that receives it , nor the mawe that digests it , nor the metall that buyes it , is of his own making : and now having fed his belly , not his eye , he rises from his board , satisfied , not glutted ; and so bestirs himself upon his calling , as a man not more unwieldy by his repast , but more chearfull ; and as one that would be loth his gut should be any hindrance to his brain , or to his hand . if he shall have occasion to entertain himself and his friends more liberally , he dares not lose himself in his feast ; he can be soberly merry , and wisely free ; onely in this he is willing not to be his own man , in that he gives himself for the time to his guests . his cator is friendly thrift ; and temperance keeps the boards end , and carves to every one the best measure of enough : as for his own diet , when he is invited to a tempting variety , he puts his knife to his throat ; neither dares he feed without fear , as knowing who over-looks him : obscenity , detraction , scurrility , are barred from his table ; neither doe any words sound there that are lesse savoury then the dishes . lastly , he so feeds , as if he sought for health in those viands , and not pleasure ; as if he did eat to live ; and rises not more replenished with food , then with thankfulnesse . in a due season he betakes himself to his rest , he presumes not to alter the ordinance of day , and night , nor dares confound , where distinction is made by his maker ; it is not with him as with the brute creatures , that have nothing to look after but the meer obedience of nature ; he doth not therefore lay himself down as the swine in the stye , or a dog in a kennell , without any further preface to his desired sleep , but improves those faculties which he is now closing up , to a meet preparation for an holy repose : for which purpose , he first casts back his eye to the now-expired day ; and seriously considers how he hath spent it ; and will be sure to make his reckonings even with his god , before he part . then he lifts up his eyes and his heart to that god , who hath made the night for man to rest in ; and recommends himself earnestly to his blessed protection : and then closeth his eyes in peace , not without a serious meditation of his last rest ; his bed represents to him , his grave ; his linnen , his winding sheet ; his sleep , death ; the night , the many days of darknesse : and shortly , he so composeth his soul , as if he lookt not to wake till the morning of the resurrection : after which , if he sleep , he is thankfully chearfull ; if he sleep not , his reins chasten , and instruct him in the night season : and if sleep be out of his eyes , yet god and his angels are not : whensoever he awakes , in those hands he findes himself , and therefore rests sweetly , even when he sleeps not . his very dreams however vain , or troublesome , are not to him altogether unprofitable ; for they serve to bewray not onely his bodily temper , but his spirituall weaknesses , which his waking resolutions shall endevour to correct . he so applies himself to his pillow , as a man that meant not to be drowned in sleep , but refreshed , not limiting his rest by the insatiable lust of a sluggish and drowzie stupidnesse , but by the exigence of his health , and abilitation to his calling ; and rises from it ( not too late ) with more appetite to his work , then to a second slumber ; chearfully devoting the strength renued by his late rest , to the honour and service of the giver . his carriage is not strange , insolent , surly , and overly contemptuous , but familiarly meek , humble , courteous : as knowing what mold he is made of ; and not knowing any worse man then himself ; he hath an hand ready upon every occasion to be helpfull to his neighbour ; as if he thought himself made to do good ; he hates to sell his breath to his friend , where his advice may be usefull ; neither is more ambitious of any thing under heaven , then of doing good offices ; it is his happinesse if he can reconcile quarrels , and make peace between dissenting friends . when he is chosen an umpire , he will be sure to cut even betwixt both parties ; and commonly displeaseth both , that he may wrong neither ; if he be called forth to magistracy , he puts off all private interests , and commands friendship to give place to justice ▪ now he knows no couzens , no enemies ; neither couzens for favour , nor enemies for revenge ; but looks right forward to the cause , without squinting aside to the persons . no flattery can keep him from brow-beating of vice ; no fear can work him to discourage vertue : where severity is requisite , he hates to enjoy anothers punishment ; and where mercy may be more prevalent , he hates to use severity ; power doth not render him imperious and oppressive , but rather humbles him in the awfull expectation of his account . if he be called to the honour of gods embassie to his people , he dares not but be faithfull in delivering that sacred message ; he cannot now either fear faces , or respect persons ; it is equally odious to him to hide and smother any of gods counsell , and to foist in any of his own ; to suppresse truth , and to adulterate it ; he speaks not himself , but christ ; and labours not to tickle the ear , but to save souls : so doth he goe before his flock as one that means to feed them no lesse by his example , then by his doctrine ; and would condemn himself , if he did not live the gospel , as well as preach it ; he is neither too austere in his retirednesse , nor too good-cheap in his sociablenesse ; but carries so eaven an hand that his discreet affablenesse may be free from contempt , and that he may win his people with a loving conversation ; if any of his charge be mis-carried into an errour of opinion , he labours to reclaim him by the spirit of meeknesse ; so as the mis-guided may reade nothing but love in his zealous conviction ; if any be drawn into a vicious course of life , he fetches him back with a gentle , yet powerfull hand ; by an holy importunity , working the offender to a sense of his own danger , and to a saving penitence . is he the master of a family ? he dares not be a lion in his own house ; cruelly tyrannizing over his meanest drudge : but so moderately exercises his power , as knowing himself to be his apprentices fellow-servant ; he is the mouth of his meiny to god , in his daily devotions ; offering up for them the calves of his lips , in his morning and evening sacrifice ; and the mouth of god unto them in his wholesome instructions , and godly admonitions : he goes before them in all good examples of piety , and holy conversation , and so governs , as one that hath more then meer bodies committed to his charge . is he the husband of a wife ? he carries his yoak even ; not laying too much weight upon the weaker neck ; his helper argues him the principall , and he so knows it , that he makes a wise use of his just inequality : so remembring himself to be the superiour , as that he can be no other then one flesh : he maintains therefore his moderate authority with a conjugall love , so holding up the right of his sexe , that in the mean time he doth not violently clash with the britler vessel : as his choice was not made by weight , or by the voice , or by the hiew of the hide , but for pure affection grounded upon vertue ; so the same regards hold him close to a constant continuance of his chast love ; which can never yeeld either to change or intermission . is he a father of children ? he looks upon them as more gods , then his own ; and governs them accordingly : he knows it is onely their worse part which they have received from his loins ; their diviner half is from the father of lights , and is now become the main part of his charge . as god gave them to him , and to the world by him : so his chief care is , that they may be begotten again to god ; that they may put off that corrupt nature which they took from him , and be made partakers of that divine nature which is given them in their regeneration . for this cause he trains them up in all vertuous and religious education ; he sets them in their way , corrects their exorbitances , restraines their wilde desires , and labours to frame them to all holy dispositions ; and so bestows his fatherly care upon , and for them , as one that had rather they should be good then rich , and would wish them rather dead , then debaucht : he neglects not all honest means of their provision , but the highest point he aims at , is to leave god their patrimony . in the choice of their calling , or match , he propounds , but forces not , as knowing they have also wils of their own , which it is fitter for him to bow , then to break . is he a son ? he is such as may be fit to proceed from such loins . is he a servant ? he cannot but be officious : for hee must please two masters , though one under , not against the other ; when his visible master sees him not , he knows he cannot be out of the eye of the invisible ; and therefore dares not be either negligent , or unfaithfull . the work that he undertakes , he goes through , not out of fear , but out of conscience ; and would doe his businesse no otherwise then well , though he served a blinde master ; he is no blab of the defects at home , and where he cannot defend , is ready to excuse : he yeelds patiently to a just reproof , and answers with an humble silence : and is more carefull not to deserve , then to avoid stripes . is he a subject ? he is awfully affected to soveraignty , as knowing by whom the powers are ordained ; he dares not curse the king , no not in his thought ; nor revile the ruler of his people , though justly faulty : much less dare he sclander the footsteps of gods anointed . he submits not onely for wrath , but also for conscience sake , to every ordinance of god ; yea , to every ordinance of man for the lords sake ; not daring to disobey in regard of the oath of god ; if he have reacht forth his hand to cut off but the skirt of the royall robe , his heart smites him : he is a true paymaster , and willingly renders tribute to whom tribute , custome to whom custome , honour to whom honour is due ; and justly divides his duties betwixt god and caesar. finally , in what ever relation he stands , he is diligent , faithfull , conscionable , observant of his rule , and carefull to be approved such , both to god and men . he hath fully informed himself of all the necessary points of religion ; and is so firmly grounded in those fundamentall and saving truths , that he cannot be carried about with every winde of doctrine ; as for collaterall and unmateriall verities , he neither despiseth , nor yet doth too eagerly pursue them ; he lists not to take opinions upon trust ; neither dares absolutely follow any guide , but those who he knows could not erre ; he is ever suspicious of new faces of theologicall truths ; and cannot think it safe to walk in untroden paths : matters of speculation are not unwelcome to him ; but his chief care is to reduce his knowledge to practise , and therefore he holds nothing his own , but what his heart hath appropriated , and his life acted : he dares not be too much wedded to his own conceit ; and hath so much humility , as to think the whole church of christ upon earth wiser then himself ; however he be a great lover of constancy , yet upon better reason he can change his minde in some litigious , and un-importing truths , and can be silent where he must dissent . his discourse is grave , discreet , pertinent , free from vanity , free from offence ; in secular occasions nothing fals from him but seasonable and well-advised truths ; in spirituall , his speech is such , as both argues grace , and works it : no foul and unsavoury breath proceeds out of his lips ; which he abides not to be tainted with any rotten communication , with any slanderous detraction : if in a friendly merriment he let his tongue loose to an harmlesse urbanity , that is the furthest he dares goe ; scorning to come within the verge of a base scurrility . he is not apt to spend himself in censures , but as for revilings , and cursed speakings against god , or men , those his soul abhorreth . he knowes to reserve his thoughts by locking them up in his bosome under a safe silence , and when hee must speak , dares not be too free of his tongue , as well knowing that in the multitude of words there wanteth not sinne . his speeches are no other then seasonable , well fitted both to the person , and occasion ; jigges at a funerall , lamentations at a feast , holy counsell to scorners , discouragements to the dejected , and applauses to the prophane , are hatefull to him ; he meddles not with other mens matters , much lesse with affairs of state ; but keeps himself wisely within his own compasse : not thinking his breath well spent , where he doth not either teach , or learn. he is so perpetually resident in heaven , that he is often in every day before the throne of grace ; and he never comes there without a supplication in his hand ; wherein also he loves to be importunate ; and he speeds accordingly , for he never departs empty ; whiles other cold suiters that come thither but in some good fits of devotion , obtain nothing but denials ; he dares not presse to gods foot-stool in his own name , ( he is conscious enough of his own unworthinesse ) but he comes in the gracious and powerfull name of his righteous mediatour , in whom hee knows he cannot but be accepted ; and in an humble boldnesse for his onely sake craves mercy ; no man is either more awfull , or more confident ; when he hath put up his petition to the king of heaven , he presumes not to stint the time , or manner of gods condescent ; but patiently and faithfully waits for the good hour , and leaves himself upon that infinite wisdome and goodnes . he doth not affect length so much as fervour ; neither so much mindes his tongue as his heart . his prayers are suited according to the degrees of the benefits sued for ; he therefore begs grace absolutely ; temporall blessings with limitation ; and is accordingly affected in the grant : neither is he more earnest in craving mercies , then he is zealously desirous to be retributory to god , when he hath received them : not more heartily suing to bee rich in grace , then to improve his graces to the honour and advantage of the bestower : with an awfull and broken heart doth he make his addresses to that infinite majesty , from whose presence he returns with comfort and joy : his soul is constantly fixed there whither he pours it out ; distraction and distrust are shut out from his closet ; and he is so taken up with his devotion , as one that makes it his work to pray : and when he hath offered up his sacrifices unto god , his faith listens and looks in at the door of heaven to know how they are taken . every man shows fair in prosperity ; but the main triall of the christian is in suffering ; any man may steer in a good gale , and clear sea , but the mariners skill will be seen in a tempest : herein the christian goes beond the pagans , not practise onely , but admiration ; we rejoyce in tribulation , saith the chosen vessel ; lo here a point transcending all the affectatiō of heathenism . perhaps some resolute spirit , whether out of a naturall fortitude , or out of an ambition of fame or earthly glory , may set a face upon a patient enduring of losse , or pain ; but never any of those heroick gentils durst pretend to a joy in suffering ; hither can christian courage reach ; knowing that tribulation worketh patience , and patience , experience , and experience , hope , and hope maketh not ashamed . is he bereaved of his goods and worldly estate ? he comforts himself in the conscience of a better treasure that can never be lost ; is he afflicted with sicknesse ? his comfort is that the inward man is so much more renued daily , as the outward perisheth : is he slandered and unjustly disgraced ? his comfort is that there is a blessing , which will more then make him amends ; is he banished ? he knows he is on his way home-ward ; is he imprisoned ? his spirit cannot be lockt in ; god and his angels cannot be lockt out ; is he dying ? to him to live is christ , and to dye is gain ; is he dead ? he rests from his labours , and is crowned with glory : shortly , he is perfect gold that comes more pure out of the fire then it went in ; neither had ever been so great a saint in heaven , if he had not passed through the flames of his triall here upon earth . he knows himself never out of danger ; and therefore stands ever upon his guard ; neither of his hands are empty ; the one holds out the shield of faith ; the other manageth the sword of the spirit ; both of them are employed in his perpetuall conflict . he cannot be weary of resisting , but resolves to dye fighting : he hath a ward for every blow ; and as his eye is quick to discern temptations , so is his hand and foot nimble to avoid them : he cannot be discouraged with either the number or power of his enemies knowing that his strength is out of himself , in him in whom he can doe all things ; and that there can be no match to the almighty ; he is carefull not to give advantage to his vigilant adversary ; and therefore warily avoids the occasions of sinne : and if at any time he be overtaken with the suddainnesse , or subtilty of a temptation , he speedily recovers himself by a serious repentance ; and fights so much the harder because of his foil . he hates to take quarter of these spirituall powers ; nothing lesse then death can put an end to this quarrell ; nor nothing below victory . he is not so carefull to keep his soul within his teeth , as to send it forth well addressed for happinesse : as knowing therefore the last brunt to be most violent , he rouzeth up his holy fortitude ▪ to encounter that king of fear , his last enemy , death ; and now after a painfull sicknesse , and a resolute expectation of the fiercest assault , it fals out with him as in the meeting of the two hostile brothers , jacob and esau , in stead of grapling he findes a courteous salutation , for stabs , kisses ; for height of enmity , offices of love ; life could never befriend him so much , as death offers to doe : that tenders him ( perhaps a rough , but ) a sure hand to lead him to glory ; and receives a welcome accordingly : neither is there any cause to marvell at the change ; the lord of life hath wrought it ; he having by dying subdued death , hath reconciled it to his own ; and hath ( as it were ) beaten it into these fair tearms with all the members of his mysticall body : so as , whiles unto the enemies of god , death is still no other then a terrible executioner of divine vengeance , he is to all that are in christ , a plausible and sure convoy unto blessednesse ; the christian therefore now laid upon his last bed , when this grim senger comes to fetch him to heaven , looks not so much at his dreadfull visage , as at his happy errand : and is willing not to remember what death is in it self , but what it is to us in christ ; by whom it is made so usefull and beneficiall , that we could not be happy without it ; here then comes in the last act , and employment of faith ; ( for after this brunt passed , there is no more use of faith , but of vision ) that heartens the soul in a lively apprehension of that blessed saviour , who both led him the way of suffering , and is making way for him to everlasting glory : that shews him jesus the authour and finisher of our faith , who for the joy that was set before him , endured the crosse , despising the shame , and is set down at the right hand of the throne of god ; that clings close unto him , and lays unremoveable hold upon his person , his merits , his blessednesse ; upon the wings of this faith is the soul ready to mount up toward that heaven , which is open to receive it ; and in that act of evolation puts it self into the hands of those blessed angels , who are ready to carry it up to the throne of glory . sic , o , sic juvat vivere , sic perire . finis . notes, typically marginal, from the original text notes for div a45182-e560 § 1. how to be happy in the apprehending of christ. 2 tim. 1. 12. 1 tim. 2. 5 1 joh. 2. 1. joh. 14. 1. luther in gal. § 2. the honour and happiness of being united to christ. job 17. 14. gen. 2. 23. eph. 5. 30. 2 pet. 1. 4. § 3. the kind and manner of this union with christ. § 4. the resemblāce of this union by the head & body . heb. 2. 16. 1 cor. 12. 12. § 5. this union set forth by the resemblāce of the husband and wife . esa. 62. 5. hose . 2. 19. ephe. 5. 31. gen. 2. 24. gen. 2. 22. joh. 6. 37. joh. 1. 14. gen. 2. 23. cant. 6. 3. cant. 2. 16. 1 cor. 7. 4. ezek. 16. 6. 〈…〉 16. 〈…〉 11 , cant. 1. 5. cant. 1. 16 cant. 6. 3. cant. 7. 6. cant. 5. 16. cant. 4. 9. § 6. the resemblāce of this union by the nourishment and the body . joh. 6. 51. 55. 56. 54. § 7. this union resēbled by the brāch and the stock ; the foundation and the building . joh. 15. 5 , 6 ▪ rom. 11. 1 pet. 2. 6. 1 cor. 3. 11 2 pet. 2. 5. § 8. the certainty & indissolublenesse of this union . heb. 13. 8. jam. 1. 17. mal. 2. 16. eph. 5. 29. 1 joh. 3. 16. joh. 13. 1. mal. 2. 16. rev. 22. 2. joh. 17. 20 21 , 22. § 9. the priviledges & benefits of this union : the first of them life . col. 3. 4. phil. 1. 21. gal. 2. 20. 2 cor. 13. 5 gen. 25. 22. rom. 7. 18 rom. 7. 22 col. 3. 1. gal. 4. 19. 1 cor. 3. 1. 2 pet. 2. 2. a 1 john 2. 14. b ephes. 4. 13. 2 cor. 13. 9. heb. 6. 1. c rom. 6. 8 d rom. 6. 11. e col. 3. 1. f rō . 8. 17. g col. 1. 24 h rō . 8. 17. i col. 1. 27 § 10. a complaint of our insēsiblenesse of this mercy , & an excitation to a chearful recognition of it . gal. 2. 20. psal. 42. 11 43. 5. § 11. an incitement to joy and thankefulnesse for christ our life . 1 pet. 1. 12 1 cor. 6. 19 luk. 1. 44. § 12. the duties we owe to god for his mercy to us , in this life which we have frō christ. pro. 20. 27 rom. 8. 16 psal. 4. 4. job 2. 4. ps. 49. 7. micah 6. 7. jam. 4. 14. phil. 3. 7 , 8 act. 20. 24 2 cor. 4. 10 1 cor. 10. 31 ▪ phil. 1. 20 , 21. joh. 14. 6. § 13. the improvement of this life ; in that christ is made our wisdome . 1 cor. 1. 30. rom. 1. 21 , 22. ps. 73. 22. prov. 30. 2 , 3. eccl. 7. 23. col. 2. 3. 2 cor. 4. 6. col. 1. 15. heb. 1. 3. john 14. 9 1 cor. 2. ●4 mat. 11. 27 § 14. christ made our righteousnesse . 2 cor. 5. 21 rom. 5. 18 rō . 5. 19. rom. 5. 12 5. 11. rom 4. 5. pro. 17. 15 rev. 22. 11 ps. 130. 3. ezra 9. 15. job 9. 2 , 3. 1 joh. 3. 7. gal. 3. 10. deut. 27. 16. 1 joh. 1. 8. ezek. 18. 4 rom. 8. 33 34. esa. 53. 5. esa. 53. 6. mat. 6. 12. § 15. christ made our sanctification . 2 cor. 7. 1. rev. 22. 11 acts. 15. 9 eph. 5. 26 , 27. col. 1. 22. heb. 2. 11. § 16. christ made our redemption . rom. 4. 15 gal. 3. 10. rom. 7. 5. rom. 5. 12 gal. 3. 13. rom. 6. 11 6. 14. 1 cor. 15. 55 , 56 , 57. rom. 6. 14 rō . 8. 3 , 4. rom. 8. 2. a eph. 1. 7. b psal. 27. 1 28. 7. c eph. 1. 18 d 1 thes. 5. 9. esa. 12. 2. 3 e col. 3 11 § 17. the externall priviledges of this uniō , a right to the blessings of earth and heaven . 1 cor. 3. 22 , 23. ioh. 17. 24. ioh. 17. 22. § 18. the meanes by which this union is wrought . 1 thes. 4. 8 1 cor. 2. 12 rom. 8. 11 1 cor. 5. 2. gal. 2. 20. ephes. 3. 17 2 pet. 1. 1. ephes. 6. 16 a gal. 2. 20 rom. 1. 17 ▪ b 2 cor. 5. 7. c ephes. 6. 16. d rom. 11. 20 ▪ 2 cor. 1. 24. e rom. 5. 1. f act. 15. 9. g heb. 11. 1 § 19. the union of christs members with themselves ; first , those in heaven . 1 cor. 12. 12. heb. 12. ps. 31. 23. ps. 31. 23. ps. 149. 5. ps. 89. 5. heb. 12. 22 ps. 122. 3. ps. 68. 17. rev. 4. 6 , 7. rev. 4. 8 , 9 , 10. rev. 7. 4. v. 9 , 10. revel . 7. 11 , 12. § 20. the uniō of christs members upon earth : first , in matter of judgement . eph. 2. 18 , 19. mat. 6. 10. joh. 17. 22 23. 1 cor. 1. 10 eph. 4. 5. luke 2. 38 jude 3. 1 cor. 3. 12 rō . 16. 17. cant. 6. 9. mal. 2. 15. § 21. the uniō of christians in matter of affection . jer. 32. 39. amos 3. 3. acts 4. 32. joh. 13. 35 eph. 4. 15 , 16. joh. 20. 9. acts 1. 6. joh. 15. 15. 1 pet. 3. 8. phil. 2. 1 , 2. ps. 133. 1. § 22. a complaint of divisions , and , notwithstanding thē , an assertion of unity . 1 cor. 1. 12 , 13. mat. 16. 18 job 41. 15 16 , 17. eph. 4. 3. rom. 15. 5 , 6. § 23. the necessary effects & fruits of this uniō of christian hearts . 2 cor. 11. 29. gal. 6. 2. rō . 12. 15. mat. 5. 16. phil. 2. 15 , 16. jude 23. lev. 19. 17 heb. 3. 13. lam. 1. 21 ps. 69. 20. esa. 50. 4. esa. 35. 3. luk. 23. 32 prov. 3. 27 , 28. gal. 6. 10. § 24. the union of the saints on earth with those in heaven . rev. 6. 10. § 25. arecapitulatiō and sum of the whole treatise . hier. zanch. loc . com . 8. de symbolo apost . eph. 4. 5 , 6. notes for div a45182-e6190 § 1. the love of christ how passing knowledge ; how free ; of us before we were . eph. 3. 14. 19. § 2. how free ; of us that had made our selvs vile and miserable . § 3. how yet free ; of us that were professed enemies . § 4. the wonderfull effects of the love of christ : his incarnatiō . § 5. his love in his sufferings . § 6. his love in preparing heaven for us . § 7. his love in our redemption frō death & hell . § 8. christs love in giving us the guard of his angels . § 9. his love in giving us his holy spirit . § 10. our sense and improvement of christs love in all the former particulars : and first , in respect of the inequality of the persons . § 11. a further inforcemēt of our love to christ in respect of our unworthinesse and his sufferings , & prepared glory . § 12. the improvement of our love to christ for the mercy of his deliverance ; of the tuition of his angels ; of the powerfull working of his good spirit . notes for div a45182-e7010 esa. 24. 13. notes for div a45182-e7090 § 1. his disposition . § 2. his expence of the day . § 3. his recreatiōs . § 4. his meals . § 5. his nights rest . § 6. his carriage . § 7. his resolution in matter of religion . prov. 3. 27 , 28. § 8. his discourse . § 9. his devotion . § 10. his sufferings . § 11. his conflicts . § 12. his death . holy raptures, or, patheticall meditations of the love of christ together with a treatise of christ mysticall, or, the blessed union of christ and his members : also, the christian laid forth in his whole disposition & carriage / by jos. hall ... hall, joseph, 1574-1656. 1652 approx. 206 kb of xml-encoded text transcribed from 114 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a45274) transcribed from: (early english books online ; image set 109037) images scanned from microfilm: (early english books, 1641-1700 ; 1689:1) holy raptures, or, patheticall meditations of the love of christ together with a treatise of christ mysticall, or, the blessed union of christ and his members : also, the christian laid forth in his whole disposition & carriage / by jos. hall ... hall, joseph, 1574-1656. [6], 220 p., [1] leaf of plates : port. printed by e. c. for john sweeting ..., london : 1652. "an holy rapture, or, a patheticall meditation of the love of christ" and "the christian laid forth in his whole disposition and carriage" each has separate t.p. engraved frontispiece portrait of author opposite t.p. imperfect: tightly bound, with print show-through and some loss of print. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -meditations. mystical union. 2005-11 tcp assigned for keying and markup 2005-11 aptara keyed and coded from proquest page images 2006-09 ali jakobson sampled and proofread 2006-09 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion vera effigies reverendi do ni . iosephi hall norwici nuper episcopi holy raptures : or , patheticall meditations of the love of christ . together , with a treatise of christ mysticall , or , the blessed union of christ and his members . also , the christian laid forth in his whole disposition & carriage . by jos. hall , d. d. b. n. london , printed by e. c. for john sweeting at the angel in popeshead-alley , 1652. to the onely honour and glory of his blessed saviour and redeemer : and to the comfort and benefit of all those members of his mysticall body , which are still labouring and warfaring upon earth ; jos . hall their unworthiest servant , humbly dedicates this fruit of his old age . i have with much comfort and contentment perused these divine and holy meditations , entituled christ mysticall , an holy rapture , and the christian , laid forth , or characterized in his whole disposition and carriage ; and relishing in them much profitable sweetnesse and heavenly raptures of spirituall devotion , i do license them to be printed and published . john dovvname . the contents of the first part . § 1. how to be happy in the apprehending of christ . § 2. the honour and happinesse of being united to christ . § 3. the kind & manner of our union with christ. § 4. the resemblance of this union by the head and members of the body . § 5. this union set forth by the resemblance of the husband and wife . § 6. this union resembled by the nourishment and the body . § 7. the resemblance of this union by the branch , and the st●ck ; the foundation , & the building . § 8. the certainty and indissolublenesse of this union . § 9. the priviledges and benefits of this union : the first of them life . § 10. a complaint of our insensiblenesse of this mercy , and an excitation to a chearfull recognition of it . ● 11. an incitement to a joy and thankfulnesse for christ our life . § 12. the duties we owe to god for his mercy to us in this life , which we have from christ . § 13. the improvement of this life ; in that christ is made our wisdome . § 14. christ made our righteousnesse . § 15. christ made our sanctification . § 16. christ made our redemption . § 17. the externall priviledges of this union , 〈◊〉 right to the blessings of earth and of heaven . § 18. the means by which this union is wrought § 19. the union of christs members with themselves . first those in heaven . § 20. the union of christs members upon earth first , in matter of judgement . § 21. the union of christians in matter o● affection . § 22. a complaint of divisions , and notwithstanding them , an assertion of unity . § 23. the necessary effects and fruits of th● union of christian hearts . § 24. the union of the saints on earth wi●● those in heaven . § 25. a recapitulation and sum of the wh●●● treatise . christ mysticall ; or , the blessed union of christ and his members . sect . 1. how to be happy in the apprehending of christ . there is not so much need of learning , as of grace , to apprehend those things which concern our everlasting peace ; neither is it our brain that must be set on work here , but our heart ; for true happinesse doth not consist in a meer speculation , but a fruition of good : however therefore there is excellent use of scholar-ship in all the sacred imployments of divinity , yet in the main act which imports salvation , skill must give place to affection . happy is the soul that is possessed of christ , how poor so ever in all inferiour endowments : ye are wide , oye great wits , whiles you spend your selves in curious questions , and learned extravagancies ; ye shal finde one touch of christ more worth to your souls , then all your deep , and laboursome disquisitions ; one dram of faith more precious then a pound of knowledge : in vain shall ye seek for this in your books , if you misse it in your bosoms : if you know all things , and cannot truly say , i know whom i have beleeved , ( 2 tim. 1. 12. ) you have but knowledge enough to know you● selves truly miserable . wouldst tho● therefore , my son , finde true and sol●d comfort in the hour of temptation , in the agony of death ? make sure work for thy soul , in the daies of thy peace ; finde christ thine ; and in despight of hell , thou art both safe , and blessed ; look not so much to an absolute deity , infinitely and incomprehensibly glorious : alas , that majesty ( because perfectly , and essentially good ) is , out of christ , no other then an enemy to thee ; thy sinne hath offended his justice , which is himself ; what hast thou to do with that dreadfull power , which thou hast provoked ? look to that mercifull , and all-sufficient mediator betwixt god and man , who is both god and man , jesus christ the righteous : ( 1 tim. 2. 5. 1 joh. 2. 1. ) it is his charge , and our duty , ye beleeve in god , beleeve also in me . ( joh. 14. 1. ) yet look not meerly to the lord jesus , as considered in the notion of his own eternall being , as the son of god , co-equall and co-essentiall to god the father , but look upon him , as he stands in reference to the sons of men : and herein also look not to him so much , as a law-giver and a judge , ( there is terror in such apprehension ) but look upon him , as a gracious saviour and advocate ; and lastly , look not upon him , as in the generality of his mercy , the common saviour of mankinde , ( what comfort were it to thee , that all the world except thy self were saved ? ) but look upon him , as the dear redeemer of thy soul , as thine advocate at the right hand of majesty ; as one , with whom thou art through his wonderfull mercy , inseparably united : thus , look upon him firmly and fixedly ; so as he may never be out of thine eies ; and what ever secular objects interpose themselves betwixt thee and him , look through them , as some slight mists , and terminate thy sight still in this blessed prospect : let neither earth , nor heaven hide them from thee in whatsoever condition . sect . 2. the honour and happinesse of being united in christ . and whiles thou art thus taken up ; see if thou canst without wonder and a kinde of ecstatica●l amazement , behold the infinite goodnesse of thy god , that hath exalted thy wretchednesse to no lesse then a blessed and indivisible union with the lord of glory , so as thou , who in the sense of thy miserable mortality , maist say to corruption , thou art my father , and to the worm , thou art my mother and my sister , ( job 17. 14. ) canst now through the priviledge of thy faith , bear the son of god say unto thee , thou art bone of my bone , and flesh of my flesh ( gen. 2. 23. eph. 5. 30. ) surely , as we are too much subject to pride our selves in these earthly glories , so we are too apt , through ignorance , or pusillanimity , to undervalue our selves in respect of our spirituall condition ; we are far more noble and excellent then we account our selves . it is our faith that must raise our thoughts to a due estimation of our greatnesse ; and must shew us how highly we are descended , how royally we are allied , how gloriously estated : that only is it , that must advance us to heaven , and bring heaven down to us : through the want of the exercise whereof , it comes to passe , that , to the great prejudice of our souls , we are ready to think of christ jesus as a stranger to us : as one aloof off in another world ; apprehended only by fits , in a kinde of ineffectuall speculation , without any lively feeling of our own interesse in him ; whereas we ought by the powerfull operation of this grace in our hearts , to fidne so heavenly an appropriation of christ to our souls , as that every beleever may truly say , i am one with christ , christ is one with me . had we not good warrant for so high a challenge , it could be no lesse then a blasphemous arrogance to lay claim to the royall bloud of heaven ; but since it hath pleased the god of heaven so far to dignifie our unworthinesse , as in the multitudes of his mercies to admit and allow us to be partakers of the d●vine nature , ( 2 pet. 1. 4. ) it were no other then an unthankfull stupidity not to lay hold on so glorious a priviledge , and to go for lesse then god hath made us . sect . 3. the kinde and manner of this union with christ . know now , my son , that thou art upon the ground of all consolation to thy soul , which consists in this beatificall union with thy god and saviour , think not therefore to passe over this important mystery with some transient , and perfunctory glances ; but , let thy heart dwell upon it , as that which must stick by thee in all extremities , and chear thee up , when thou art forsaken of all worldly comforts : do not then conceive of this union , as some imaginary thing , that hath no other being but in the brain ; whose faculties have power to apprehend , and bring home to it self , far remote substances ; possessing it self in a sort of whatsoever it conceives : do not think it an union meerly virtuall , by the participation of those spirituall gifts and graces which god worketh in the soul ; as the comfortable effects of our happy conjunction with christ ; doe not think it an accidentall union in respect of some circumstances and qualities wherein we communicate with him who is god and man ; nor yet a metaphoricall union by way of figurative resemblance ; but know that this is a true , reall , essentiall , substantiall union , whereby the person of the beleever is indissolubly united to the glorious person of the son of god ; know , that this union is not more mysticall then certain ; that in naturall unions there may be more evidence , there cannot be more truth ; neither is there so firm and close an union betwixt the soul and body , as there is betwixt christ and the beleeving soul : for as much as that may be severed by death , but this , never away yet with all gross carnality of conceit ; this union is true , and really existent , but yet spirituall , & if some of the ancients have tearm'd it naturall and bodily , it hath been in respect of the subject united , our humanity , to the two blessed natures of the son of god met in one most glorious person ; not in respect of the manner of the uniting : neither is it the lesse reall , because spirituall . spirituall agents neither have , nor put forth any whit lesse vertue , because sense cannot discern their manner of working ; even the loadstone though an earthen substance , yet , when it is out of sight , whether under the table , or behinde a solid partition , stirreth the needle as effectually , as if it were within view : shall not he contradict his senses , that will say , it cannot work because i see it not ? oh saviour , thou art more mine , then my body is mine , my sense feels that present , but so as that i must lose it ; my faith sees and feels thee so present with me , that i shall never be parted from thee . sect . 4. the resemblance of this union by the head and body . there is no resemblance , whereby the spirit of god more delights to set forth the heavenly union betwixt christ and the beleever , then that of the head and the body : the head gives sense and motion to all the members of the body ; and the body is one ; not only by the continuity of all the parts held together with the same naturall ligaments , and covered with one and the same skin ; but much more by the animation of the same soul quickning that whole frame ; in the acting whereof , it is not the large extent of the stature , and distance of the lims from each other , that can make any difference ; the body of a childe that is but a span long cannot be said to be more united , then the vast body of a giantly son of anak , whose height is as the cedars ; and if we could suppose such a body as high as heaven it self , that one soul which dwels in it , and is diffused through all the parts of it , would make it but one intire body : right so , it is with christ and his church ; that one spirit of his which dwels in , and enlives every beleever , unites all those far-distant members , both to each other , and to their head ; and makes them up into one true mystical body : so as now every true beleever may , without presumption , but with all holy reverence , and all humble thankfulnesse , say to his god and saviour ; behold , lord , i am ( how unworthy soever ) one of the lims of thy body ; and therefore have a right to all that thou hast , to all that thou doest ; thine eye sees for me ; thine ear hears for me ; thine hand acts for me ; thy life , thy grace , thy happinesse is mine : oh the wonder of the two blessed unions ! in the personall union , it pleased god to assume and unite our humane nature to the deity ; in the spiritual and mysticall , it pleases god to unite the person of every beleever to the person of the son of god : our souls are too narrow to blesse god enough for these incomprehensible mercies : mercies wherein he hath preferred us ( be it spoken with all godly lowliness ) to the blessed angels of heaven ; forverily he took not upon him the nature of angels , but he took on him the seed of abraham ; ( heb. 2. 16. ) neither hath he made those glorious spirits members of his mystical body , but his saints ; whom he hath ( as it were ) so incorporated , that they are become his body , and he theirs ; according to that of the divine apostle ; for as the body is one and hath many members , and all the members of that one body being many , are one body , so also is christ . ( 1 cor. 12. 12. ) sect . 5. this union set forth by the resemblance of the husband and wife . next hereunto , there is no resemblance of this mystery either more frequent , or more full of lively expression , then that of the conjugall union betwixt the husband and wife ; christ is , as the head , so the husband of the church ; the church and every beleeving soul is the spouse of this heavenly bridegroom ; whom he marrieth unto himself for ever in righteousnesse , and in judgement , and in loving kindnesse , and in mercies ; ( esai . 62. 5. hos . 2. 9. ) and this match thus made up , fulfils that decretive word of the almighty , they twain shall be one flesh : ( eph. 5. 31. gen. 2. 24. ) o happy conjunction of the second adam , with her which was taken out of his most precious side ; oh heavenly and compleat marriage , wherein god the father brings , and gives the bride ; ( gen. 2. 22. ) ( all that the father giveth me shal come to me , saith christ ( joh. 6. 37. ) wherein god the son receives the bride , as mutually partaking of the same nature ; and can say , this now is bone of my bones , and flesh of my flesh ; ( joh. 1. 14. gen. 2. 23. ) wherein god the holy ghost knits our wils in a full and glad consent , to the full consummation of this blessed wedlock : and those whom god hath thus joyned together , let no man ( no devill can ) put asunder : what is there then , which an affectionate husband can withhold from a dear wife ? he that hath given himself to her ; what can he deny to impart ? he that hath made himself one with her , how can he be divided from his other-self ? some wilde fancies there are that have framed the links of marriage of so brittle stuffe , as that they may be knapt in sunder upon every sleight occasion , but he that ordained it in paradise , for an earthly representation of this heavenly union betwixt christ and his church , hath made that , and his own indissoluble . here is no contract in the future , which upon some intervenient accidents may be remitted ; but , i am my welbeloveds , and my welbeloved is mine , ( cant. 6. 3. cant. 2. 16. ) and therefore each is so others , that neither of them is their own ; oh the comfortable mystery of our uniting to the son of god! the wife hath not the power of her own body , but the husband . ( 1 cor. 7. 4. ) we are at thy disposing , o saviour , we are not our own ; neither art thou so absolutely thine , as that we may not ( through thine infinite mercy ) claim an interesse in thee . thou hast given us such a right in thy self , as that we are bold to lay challenge to all that is thine ; to thy love , to thy merits , to thy blessings , to thy glory : it was wont of old , to be the plea of the roman wives to their husbands , where thou art caius , i am caia ; and now , in our present marriages , we have not stuck to say , with all my worldly goods i thee endow ; and if it be thus in our imperfect conjunctions here upon earth , how much more in that exquisite onenesse which is betwixt thee , o blessed saviour , and thy dearest spouse , the church ? what is it then that can hinder us from a sweet and heavenly fruition of thee ? is it the loathsome condition of our nature ? thou sawst this before , and yet couldst say , when when we were yet in our bloud , live : ( ezek. 16. 6. ) had we not been so vile , thy mercy had not been so glorious : thy free grace did all for us ; thou washedst us with water , and anointedst us with oyle , and cloathedst us with broidered work , and girdedst us about with fine linnen , and coveredst us with silk , and deckedst us with ornaments ; and didst put bracelets upon our hands , and a chain on our neck and jewels on our fore-heads , and ear-rings on our ears , a beautifull crown on our own heads ; ( ezek. 16. 9 , 10 , 11 , 12. ) what we had not , thou gavest ; what thou didst not find , thou madest ; that we might be a not-unmeet match for the lord of life : is it want of beauty ? behold , i am black but comely : ( cant. 1. 5. ) what ever our hiew be in our own , or others eyes ; it is enough that we are lovely in thine . ( cant. 1. 16. ) behold thou art fair , my beloved ; behold , thou art fair , yea pleasant ; ( cant. 1. 16. ) thou art beautifull , o my love , as tirzah , comely as jerusalem . how fair and how pleasant art thou , o love , for delights ! ( cant. 6 3. & 7. 6. ) but , oh saviour , if thou take contentment in this poor unperfect beauty of thy spouse the church , how infinite pleasure should thy spouse take in that absolute perfection that is in thee , who art all loveliness and glory ! and if she have ravished thy heart with one of her eyes , ( cant. 5. 16. & 4. 9. ) how much more reason hath her heart to be wholly ravished with both thine , which are so full of grace and amiablenesse ? and in this mutuall fruition , what can there be other then perfect blessedness ? sect . 6. the resemblance of this union by the nourishment and the body . the spirit of god , well knowing how much it imports us both to know and feel this blessed union whereof himself is the only worker , labours to set it forth to us by the representations of many of our familiar concernments which we daily finde in our meats and drinks , in our houses , in our gardens and orchards ; that which is nearest to us is our nourishment ; what can be more evident , then that the bread , the meat , the drink that we receive , is incorporated into us , and becomes part of the substance whereof we consist ? so as , after perfect digestion , there can be no distinction betwixt what we are , and what we took : whiles that bread was in the bing , and that meat in the shambles , and that drink in the vessell , it had no relatian to us , nor we to it ; yea , whiles all these were on the table , yea , in our mouthes ; yea , newly let down into our stomachs , they are not fully ours ; for upon some nauseating dislike of nature , they may yet go the same way they came ; but if the concoction be once fully finished ; now they are so turned into our bloud , and flesh , that they can be no more distinguished from our former substance , then that could be divided from it self ; now they are dispersed into the veins , and concorporated to the flesh ; and no part of our flesh and bloud is more ours , then that which was lately the bloud of the grapes , and the flesh of this fowl , or that beast : oh saviour , thou who art truth it self hast said , ( joh. 6. 51. ) i am the living bread , that came down from heaven . ( v. 55. ) my flesh is meat indeed , and my bloud is drink indeed ; and thereupon hast most justly inferred ; ( v. 56. ) he that eateth my flesh , and drinketh my bloud , dwelleth in me , and i in him : and , as a necessary consequent of this spirituall manducation , ( v. 54. ) whoso eateth my flesh , and drinketh my bloud , hath eternal life : lo , thou art bread indeed ; not the cōmon bread , but manna ; not the israelitish manna ; alas , that fell from no higher then the region of clouds ; and they that are it died with it in their mouthes ; but thou art the living bread that came down from the heaven of heavens , of whom whosoever eats lives for ever : thy flesh is meat , not for our stomachs , but for our souls ; our faith receives and digests thee , and makes thee ours , and us thine : our materiall food in these corruptible bodies runs into corruption ; thy spirituall food nourisheth purely , and strengthens us to a blessed immortality ; as for this materiall food , many a one longs for it that cannot get it ; many a one hath it , that cannot eat it ; many eat it , that cannot digest it ; many digest it into noxious and corrupt humours ; all that receive it , do but maintain a perishing life , if not a languishing death : but this flesh of thine , as it was never withheld from any true apperite , so it never yeelds but wholesome and comfortable sustenance to the soul , never hath any other issue then an everlasting life and happinesse . o saviour , whensoever i sit at mine own table , let me think of thine ; whensoever i feed on the bread and meat that is set before me , and feel my self nourished by that repast , let me minde that better sustenance , which my soul receives from thee , and finde thee more one with me , then that bodily food . sect . 7. this union resembled by the branch and the stock ; the foundation and the building . look but into thy garden , or orchard ; and see the vine , or any other fruit-bearing tree how it growes , and fructifies ; the branches are loaden with increase ; whence is this , but that they are one with the stock ; and the stock one with the root ? were either of these severed , the plant were barren and dead : the branch hath not sap enough to maintain life in it self , unlesse it receive it from the body of the tree ; nor that , unlesse it derived it from the root ; nor that , unlesse it were cherished by the earth : lo ; ( joh. 15. 5 , 6. ) i am the vine , ( saith our saviour ) ye are the branches ; he that abideth in me , and i in him ; the same bringeth forth much fruit ; if a man abide not in me , he is cast forth as a branch , and is withered ; were the branch and the body of the tree , of different substances , and only closed together in some artificiall contiguity , no fruit could be expected from it ; it is only the abiding in the tree as a living lim of that plant , which yeelds it the benefit and issue of vegetation . no otherwise is it betwixt christ and his church ; the bow and the tree are not more of one piece , then we are of one substance with our saviour ; and branching out from him , and receiving the sap of heavenly vertue from his precious root , we cannot but be acceptably fruitfull : but if the analogie seem not to be so full , for that the branch issues naturally from the tree , and the fruit from the branch , whereas we by nature have no part in the son of god ; take that clearer resemblance , which the apostle fetches from the stock and the griffe , or cion : the branches of the wilde olive ( rom. 11. ) are cut off ; and are graffed with choice cions of the good olive ; those imps grow , and are now , by this insition , no lesse embodyed in that stock then if they had sprouted out by a naturall propagation : neither can be any more separated from it then the strongest bough that nature puts forth : in the mean time that cion alters the nature of that stock ; and whiles the root gives fatnesse to the stock , and the stock yeelds juice to the cion , the cion gives goodnesse to the plant , and a specification to the fruit : so as whiles the impe is now the same thing with the stock , the tree is different from what it was ; so it is betwixt christ and the beleeving soul : old adam is our wilde stock , what could that have yeelded but either none , or sowre fruit ? we are imped with the new man , christ ; that is now incorporated into us , we are become one with him ; our nature is not more ours , then he is ours by grace ; now we bear his fruit , and not our own ; our old stock is forgotten , all things are become new ; our naturall life we receive from adam ; our spirituall life and growth from christ , from whom after the improvement of this blessed incision we can be no more severed , then he can be severed from himself . look but upon thy house ( that from vegetative creatures , thou maist turn thine eyes to those things which have no life ) if that be uniform , the foundation is not of a different matter from the wals ; both those are but one piece ; the superstructure is so raised upon the foundation , as if all were but one stone ; behold christ is the chief corner stone , ( 1 pet. 2. 6. ) elect and precious ; neither can there be any other foundation laid then that which is laid on him ; ( 1 cor. 3. 11. 2 pet. 2. 5. ) we are lively stones built up to a spiritual house , on that sure and firm foundation ; some loose stones perhaps that lye unmortered upon the battlements , may be easily shaken down , but whoever saw a squared marble laid by line and levell in a strong wall upon a well-grounded base , flye out of his place by whatsoever violence ; since both the strength of the foundation below , and the weight of the fabrick above , have setled it in a posture utterly unmovable ? such is our spirituall condition , o saviour ; thou art our foundation , we are laid upon thee , and are therein one with thee ; we can no more be disjoyned from thy foundation , then the stones of thy foundation can be disunited from themselves : so then , to sum up all ; as the head and members are but one body , as the husband and wife are but one flesh , as our meat and drink becomes part of our selves , as the tree and branches are but one plant , as the foundation and wals are but one fabrick ; so christ and the beleeving soul are indivisibly one with each other . sect . 8. the certainty and indissolublenesse of this union . where are those then that goe about to divide christ from himself ; christ reall from christ mysticall ; yeelding christ one with himself , but not one with his church : making the true beleever no lesse separable from his saviour , then from the entirenesse of his own obedience ; dreaming of the uncomfortable , and self-contradicting paradoxes of the totall and finall apostasie of saints : certainly , these men have never thorowly digested the meditation of this blessed union whereof we treat : can they hold the beleeving soul a lim of that body whereof christ is the head ; and yet imagine a possibility of dissolution ? can they affain to the son of god a body that is unperfect ? can they think that body perfect that hath lost his lims ? even in this mysticall body the best joynts may be subject to strains , yea , perhaps to some painfull and perillous luxation ; but , as it was in the naturall body of christ , when it was in death , most exposed to the cruelty of all enemies , that ( upon an over-ruling providence ) not a bone of it , could be broken ; so it is still and ever with the spirituall ; some scourgings and blowes it may suffer , yea , perhaps some bruises , and gashes , but no bone can be shattered in pieces , much lesse dissevered from the rest of the body : were we left to our selves , or could we be so much as in conceit , sundred from the body whereof we are , alas we are but as other men , subject to the same sinfull infirmities , to the same dangerous and deadly miscarriages : but since it hath pleased the god of heaven to unite us to himself , now it concerns him to maintain the honour of his own body by preserving us entire . can they acknowledge the faithfull soul marryed in truth and righteousnesse to that celestiall husband ; and made up into one flesh withthe lord of glory ; and can they think of any bils of divorce written in heaven ? can they suppose that which by way of type was done in the earthly paradise , to be really undone in the heavenly ? what an infinite power hath put together , can they imagine that a limited power can disjoyn ? can they think sin can be of more prevalence then mercy ? can they think the unchangeable god subject to after thoughts ? even the jewish repudiations never found favour in heaven : they were permitted , as a lesser evill to avoid a greater , never allowed as good ; neither had so much as that toleration ever been , if the hard-heartednesse , and cruelty of that people had not enforced it upon moses , in a prevention of further mischief : what place can this finde with a god , in whom there is an infinite tendernesse of love and mercy ? no time can be any check to his gracious choice ; the inconstant minds of us men may alter upon sleight dislikes ; our god is ever himself ; jesus christ the same yesterday , & to day , and for ever ; ( heb. 13. 8. ) with him there is no variablenesse , nor shadow of turning ; ( jam. 1. 17. ) divorces were ever grounded upon hatred ; ( mal. 2. 16. ) no man ( saith the apostle eph. 5. 29. ) ever yet hated his own flesh : much lesse shal god do so , who is love it self : ( 1 joh. 3. 16. ) his love and our union , is like himself , everlasting : having loved his own ( saith the disciple of love , joh. 13. 1. ) which were in the world , he loved them to the end . he that hates putting away , ( mal. 2. 16. ) can never act it ; so as in this relation we are indissoluble . can they have received that bread which came down from heaven , and flesh which is meat indeed , and that bloud which is drink indeed , can their souls have digested it by a lively faith , and converted themselves into it , and it into themselves , and can they now think it can be severed from their own substance ? can they finde themselves truly ingraffed in the tree of life , and grown into one body with that heavenly plant , and as a living branch of that tree , bearing pleasant , and wholesome fruit , acceptable to god , ( rev. 22. 2. ) and beneficiall to men ; and can they look upon themselves , as some withered bough fit only for the fire ? can they finde themselves living stones surely laid upon the foundation jesus christ , to the making up of an heavenly temple for the eternall inhabitation of god , and can they think they can be shaken out with every storm of temptation ? have these men ever taken into their serious thoughts that divine prayer and meditation which our blessed redeemer now at the point of his death left for an happy farewell to his church , in every word whereof , there is an heaven of comfort , ( joh. 17. 20 , 21 , 22. ) neither pray i for these alone ; but for them also which shall beleeve in me through their word ▪ that they all may be one , as thou father art in me , and i in thee , that they also may be one with us ; and the glory that thou gavest me , i have given them , that they may be one , even as we are one ; i in them , and thou in me . oh heavenly consolation ! oh indefeasible assurance ! what room can there be now here for onr diffidence ? can the son of god pray and not be heard ? for himself he needs not pray , as being eternally one with the father , god blessed for ever ; he prayes for his ; and his prayer is , that they may be one with the father and him ; even as they are one . they cannot therefore but be partakers of this blessed union ; and being partakers of it they cannot be dissevered : and to make sure work , that glory which the father gave to the son of his love , they are already ( through his gracious participation ) prepossessed of ; here they have begun to enter upon that heaven , from which none of the powers of hell can possibly eject them : oh the unspeakably happy condition of beleevers ! oh that all the saints of god , in a comfortable sense of their inchoate blessednesse , could sing for joy , and here beforehand begin to take up those hallelujahs , which they shall ere long continue ( and never end ) in the chore of the highest heaven . sect . 9. the priviledges and benefits of this union : the first of them life . having now taken a view of this blessed union , in the nature and resemblances of it ; it will be time to bend thine eyes upon those most advantageous consequents , and high priviledges , which do necessarily follow upon , and attend this heavenly conjunction . whereof the first is that , which we are wont to account sweetest , life : not this naturall life , which is maintained by the breath of our nostrils ; alas , what is that but a bubble , a vapour ; a shadow , a dream , nothing ? as it is the gift of a good god , worthy to be esteemed precious ; but as it is considered in its own transitorynesse , and appendent miseries , and in comparison of a better life , not worthy to take up our hearts . this life of nature is that which ariseth from the union of the body with the soul , many times enjoyed upon hard termes ; the spirituall life which we now speak of , arising from the union betwixt god and the soul , is that wherein there can be nothing but perfect contentment , and joy unspeakable and full of glory . yea , this is that life which christ not only gives , but is : he that gave himself for us , gives himself to us , and is that life that he gives us ; when christ , which is our life , shall appear ; saith the apostle ( col. 3. 4. ) and christ is to me , to live : ( phil. 2. 21. ) and most emphatically , ( gal. 2. 20. ) i am crucified with christ ; neverthelesse i live ; yet not i , but christ liveth in me ; lo , it is a common favour , that in him we live , but it is an especiall favour to his own , that he lives in us : know you your own selves , ( saith the apostle 2 cor. 13. 5. ) how that jesus christ is in you , except ye be reprobates ? and wheresoever he is , there he lives ; we have not a dead saviour , but a living , and where he lives , he animates : it is not therefore saint pauls case alone ; it is every beleevers ; who may truly say , i live , yet not i , but christ liveth in me : now , how these lives , and the authors of them are distinguished , is worth thy carefullest consideration . know then , my son , that every faithfull mans bosome is a rebeceaes womb , ( gen 25. 22. ) wherein there are twins : a rough esau , and the seed of promise ; the old man , and the new ; the flesh , and the spirit ; and these have their lives distinct from each other ; the new man lives not the life of the old , neither can the old man live the life of the new ; it is not one life that could maintain the opposite struglings of both these : corrupt nature is it that gives and continues the life of the old man , it is christ that gives life to the new ; we cannot say but the old man , or flesh is the man too : for i know ( saith the chosen vessell rom. 7. 18. ) that in me , that is , in my flesh , dwelleth no good thing : but the spiritual part may yet better challenge the title . for i delight in the law of god after the inward man : ( rom. 7. 22. ) that old man of ours is derived from the first adam : as we sinned in him , so he liveth in us ; the second adam both gives , and is the life of our regeneration , like as he is also the life of our glory ; the life that followes our second resurrection : i am ( saith he ) the resurrection and the life . what is it then whereby the new creature lives ? surely no other then the spirit of christ , that alone is it , that gives beeing and life to the renued soul . life is no stranger to us , there is nothing wherewith we are so well acquainted ; yea , we feel continually what it is , and what it produceth ; it is that , from whence all sense , action ; motion floweth , it is that , which gives us to be what we are : all this is christ to the regenerate man : it is one thing what he is , or doth as a man ; another thing what he is , or doth as a christian : as a man , he hath eyes , ears , motions , affections , understanding , naturally as his own : as a christian he hath all these from him with whom he is spiritually one , the lord jesus ; and the objects of all these vary accordingly : his naturall eyes behold bodily and materiall things ; his spirituall eyes see things invisible ; his outward ears hear the sound of the voice ; his inward ears hear the voice of gods spirit , speaking to his soul ; his bodily feet move in his own secular wayes ; his spirituall walk with god in all the wayes of his commandements . his naturall affections are set upon those things which are agreeable thereunto ; he loves beauty , fears pain and losse , rejoyces in outward prosperity , hates an enemy ; his renued affections are otherwise , and more happily bestowed ; now he loves goodnesse for its own sake ; hates nothing but sin , fears only the displeasure of a good god , rejoyces in gods favour , which is better then life : his former thoughts were altogether taken up with vanity , and earthed in the world ; now he seeks the things above , where christ sitteth at the right hand of god ; ( col. 3. 1. ) finally , he is such , as that a beholder sees nothing but man in him , but god and his soul finde christ in him , both in his renued person and actions ; in all the degrees both of his life , and growth of his sufferings , and glory : my little children ( saith saint paul , gal. 4. 19. ) of whom i travell in birth again untill christ be formed in you . lo , here christ both conceived and born in the faithfull heart ; formation followes conception , and travell implies a birth : now the beleever is a new-born babe in christ , ( 1 cor. 3. 1. 2 pet. 2. 2. ) and so mutually christ in him ; from thence he grows up to ( 1 joh. 2. 14. ) strength of youth ; & at last to perfection , even towards the measure of the stature of the fulnesse of christ ; ( ephes . 4. 13. 2 cor. 13. 9. heb. 1. 6. ) and in this condition he is dead with christ ; ( rom. 6. 8. ) he is buryed with christ ; ( rom. 6. 11. ) he is alive again unto god through christ ; ( col. 3. 1. ) he is risen with christ , ( rom. 8. 17. ) and with christ he is glorified ; yea , yet more then so , his ( col. 1. 24. ) sufferings are christs , christs sufferings are his ; ( rom. 8. 17. ) he is in christ an heir of glory , ( col. 1. 27. ) and christ is in him , the hope of glory . sect . 10. a complaint of our insensiblenesse of this mercy , and an excitation to a chearfull recognition of it . dost thou not now finde cause ( my son ) to complain of thy self ( as , i confesse , i daily do ) that thou art so miserably apt to forget these intimate respects between thy christ and thee ? art thou not ashamed to think , how little sense thou hast had of thy great happinesse ? lo , christ is in thy bosome , and thou feelest him not ; it is not thy soul that animates thee in thy renued estate , it is thy god and saviour , and thou hast not hitherto perceived it ; it is no otherwise with thee in this case ; then with the members of thine own body ; there is the same life in thy fingers and toes , that there is in the head , or heart , yea , in the whole man , and yet those lims know not that they have such a life . had those members reason as well as sense , they would perceive that , wherewith they are enlived , thou hast more then reason , faith ; and therefore mayest well know whence thou hast this spirituall life , and thereupon art much wanting to thy self , if thou dost not enjoy so usefull and comfortable an apprehension : resolve therefore with thy self that no secular occasion shall ever set off thy heart from this blessed object ; and that thou wilt as soon forget thy naturall life , as this spirituall : and raise up thy thoughts from this dust , to the heaven of heavens : shake off this naturall pusillanimity , and mean conceit of thy self as if thou wert all earth , and know thy self advanced to a celestiall condition , that thou art united to the son of god , and animated by the holy spirit of god ; so is the life which thou now livest in the flesh , thou livest by the faith of the son of god , who loved thee and gave himself for thee ( gal. 2. 20. ) see then and confesse how just cause we have to condemn the dead-heartednesse wherewith we are subject to be possessed : and how many worthy christians are there in the world who bear a part with us in this just blame ; who have yeelded over themselves to a disconsolate heartlesnesse , and a sad dejection of spirit ; partly through a naturall disposition inclining to dumpishnesse , and partly through the prevalence of temptation : for satan well knowing how much it makes for our happinesse chearfully to reflect upon our interest in christ , and to live in the joyfull sense of it , labours by all means to withdraw our hearts from this so comfortable object , and to clog us with a pensive kinde of spirituall sullennesse : accounting it no small mastery if he can prevail with us so far as to bereave us of this habituall joy in the holy ghost , arising from the inanimation of christ living , and breathing within us : so much the more therefore must we bend all the powers of our souls against this dangerous and deadly machination of our spirituall enemy ; labour , as for life , to maintain this fort of our joy against all the powers of darkness ; and , if at any time we finde our selves beaten off , through the violence of temptation ; we must chide our selves into our renued valour : and expostulate the matter with our shrinking courage , ( with the man after gods own heart ) why art thou cast down o my soul , and why art thou disquieted within me ? hope thou in god ; for i shall yet praise him , who is the health of my countenance and my god. ( psal . 42. 11. 43. 5. ) sect . 11. an incitement to joy and thankfulnesse for christ our life . neither is here more place for an heavenly joy , then for height of spirit , and raptures of admiration at that infinite goodnes & mercy of our god , who hath vouchsafed so far to grace his elect , as to honour them with a speciall inhabitation of his ever-blessed deity : yea , to live in them , and to make them live mutually in , and to himself ; what capacity is there in the narrow heart of man to conceive of this incomprehensible favour to his poor creature ? oh saviour , this is no small part of that great mystery wherinto the angels desire to look , ( 1 pet. 1. 12. ) & can never look to the bottome of it ! how shall the weak eyes of sinfull flesh ever be able to reach unto it ? when thou in the estate of thine humane infirmity offeredst to go down to the centurions house , that humble commander could say ; lord , i am not worthy that thou shouldst come under my roof : what shall we then say , that thou in the state of thine heavenly glory , shouldst vouchsafe to come down and dwell with us in these houses of clay ; and to make our breasts the temples of thy holy ghost ? ( 1 cor. 6. 19. ) when thine holy mother came to visit the partner of her joy , thy fore-runner then in the womb of his mother , sprang for the joy of thy presence , ( luk. 1. 44. ) though distermined by a second womb ; how should we be affected with a ravishment of spirit , whom thou hast pleased to visit in so much mercy , as to come down into us , and to be spiritually conceived in the womb of our hearts , and thereby to give a new and spirituall life to our poor souls ; a life of thine own , yet made ours ; a life begun in grace , and ending in eternall glory ? sect . 12. the duties we owe to god for his mercy to us , in this life which we have from christ . never did the holy god give a priviledge where he did not expect a duty : he hath more respect to his glory , then to throw away his favours ; the life that ariseth from this blessed union of our souls with christ , as it is the height of all his mercies , so it cals for our most zealous affections , and most effectuall improvement . art thou then thus happily united to christ , and thus enlived by christ ? how entire must thou needs be with him , how dear must thy valuations be of him , how heartily must thou be devoted to him ? the spirit of man ( saith wise solomon , prov. 20. 27. ) is the candle of the lord searching all the inward parts of the belly ; and therefore cannot but be acquainted with his own inmates ; and finding so heavenly a guest as the spirit of christ in the secret lodgings of his soul , applies it self to him in all things : so as these two spirits agree in all their spirituall concernments ; the spirit it self ( saith the holy apostle , rom. 8. 16. ) beareth witnesse with our spirit , that we are the children of god ; and not in this case only , but upon whatsoever occasion the faithfull man hath this urim in his breast , and may consult with this inward oracle of his god for direction , and resolution in all his doubts : neither can he , according to the counsell of the psalmist , ( psal . 4. 4. ) commune with his own heart , but that christ who lives there , is ready to give him an answer . shortly , our souls and we are one ; and the soul and life are so near one , that the one is commonly taken for the other ; christ therefore , who is the life and soul of our souls , is and needs must be so intrinsecall to us , that we cannot so much as conceive of our spirituall being without him . thou needest not be told , my son , how much thou valuest life ; besides thi●e own sense , satan himself can tell thee , ( and in this case thou maist beleeve him ) skin for skin , and all that a man hath will he give for his life ; ( job 2. 4. ) what ransome can be set upon it , that a man would stick to give ? though mountains of gold ; ( psal . 49. 7. ) though thousands of rams , or ten thousand rivers of oyle ? ( micah 6. 7. ) yea , how readily do we expose our dear lims , not to hazard only , but to losse for the preservation of it ? now alas , what is our life ? it is even a vapour that appeareth for a little time , and then vanisheth away : ( jam. 4. 14. ) and if we do thus value a perishing life , that is going out every moment , what p●ice shall we set upon eternity ? if christ be our life , how precious is that life , which neither inward distempers , nor outward violences can bereave us of ; which neither can be decayed by time , nor altered with crosse events ▪ hear the chosen vessell ; ( phil. 3. 7 , 8. ) what things were gain to me , those i counted losse for christ ; yea doubtlesse i count all things but losse for the excellency of the knowledge of christ jesus my lord ; for whom i have suffered the losse of all things , and do count them but dung that i may win christ ; and , as one that did not esteem his own life dear to him , in respect of that better ; alwayes ( saith he act. 20. 24 ) bearing about in the body , the dying of the lord jesus , that the life also of jesus , might be made manifest in our body : ( 2 cor. 4. 10. ) how chearfully have the noble and conquering armies of holy martyrs given away these momentany lives , that they might hold fast their jesus , the life of their souls ? and who can be otherwise affected that knowes and feels the infinite happinesse that offers it self to be enjoyed by him in the lord jesus ? lastly , if christ be thy life , then thou art so devoted to him that thou livest , as in him , and by him , so to him also ; aiming only at his service and glory , and framing thy self wholly to his will and directions : thou canst not so much as eat or drink but with respect to him ; ( 1. cor. 10. 31. ) oh the gracious resolution of him that was rapt into the third heaven , worthy to be the pattern of all faithfull hearts ; according to my earnest expectation and my hope that in nothing i shal be ashamed , but that with all boldnesse , as alwayes , so new also christ shall be magnified in my body , whether it be by life or by death : for to me to live is christ , and to dye is gain . ( phil. 1. 20 , 21. ) our naturall life is not worthy to be its own scope ; we do not live meerly that we may live : our spirituall life , christ , is the utmost and most perfect end of all our living ; without the intuition whereof , we would not live , or if we should , our naturall life were no other then a spirituall death : oh saviour , let me not live longer then i shall be enlived by thee , or then thou shalt be glorified by me : and what rule should i follow in all the carriage of my life but thine ? thy precepts , thine examples , that so i may live thee , as well as preach thee ? and in both may finde thee , as thou hast truly laid forth thy self , the way , the truth , and the life ; ( joh. 14. 6. ) the way wherein i shall walk , the truth which i shall beleeve and professe , and the life which i shall enjoy : in all my morall actions therefore teach me to square my self by thee ; what ever i am about to doe , or speak , or affect ; let me think : if my saviour were now upon earth , would he do this that i am now putting my hand unto ? would he speak these words that i am now uttering ? would he be thus disposed as i now feel my self ? let me not yeeld my self to any thought , word , or action which my saviour would be ashamed to own : let him be pleased so to manage his own life in me , that all the interesse he hath given me in my self may be wholly surrendred to him ; that i may be as it were dead in my self , whiles he lives and moves in me . sect . 13. the improvement of this life ; in that christ is made our wisdome . by vertue , of this blessed union , as christ is become our life ; so ( that which is the highest improvement not only of the ra●ionall , but the supernaturall and spirituall life ) is thereby also made unto us of god , wisdome , righteousnesse , sanctification , and redemption . ( 1 cor. 1. 30. ) not that he only works these great things in and for us , ( this were too cold a construction of the divine bounty ) but that he really become ; all these to us , who are true partakers of him . even of the wisest men that ever nature could boast of , is verified that character which-the divine apostle gave of them long agoe , ( rom. 1. 21 , 22. ) their foolish heart was darkned ; professing themselves to be wise , they became fools ; and still the best of us ( if we be but our selves ) may take up that complaint of asaph : ( psal . 73. 22. ) so foolish was i and ignorant ; i was as a beast before thee ; and of agur the son of jake ; ( prov. 30. 2 , 3. ) surely i am more brutish then man ; and have not the understanding of a man ; i neither learned wisdome , nor have the knowledge of the holy : and if any man will be challenging more to himself , he must at last take up , with solomon ; ( eccl. 7. 23. ) i said i will be wise , but it was far from me ; but how defective soever we are in our selves , there is wisdome enough in our head , christ , to supply all our wants : he that is the wisdome of the father , is by the father made our wisdome : in him are hid all the treasures of wisdome and knowledge , saith the apostle : ( col. 2. 3. ) so hid , that they are both revealed , and communicated to his own : for god who commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ : ( 2 cor. 4. 6. ) in and by him hath it pleased the father to impart himselfe unto us ; he is the image of the invisible god , ( col. 1. 15. ) even the brightnesse of his glory , and the expresse image of his person . ( heb. 1. 3. ) it was a just check that he gave to philip in the gospell ; ( joh. 14 9. ) have i been so long time with you , and yet hast thou not known me , philip ? he that hath seen me , hath seen the father : and this point of wisdome is so high and excellent , that all humane skill , and all the so much admired depths of philosophy are but meer ignorance and foolishnesse , in comparison of it ; alas , what can these profound wits reach unto , but the very outside of these visible and transitory things ? as for the inward forms of the meanest creatures , they are so altogether hid from them , as if they had no beeing ; and as for spirituall and divine things , the most knowing naturalists are either stone-blinde , that they cannot see them , or grope after them in an egyptian darknesse : for the naturall man perceiveth not the things of the spirit of god ; neither can he know them , because they are spiritually discerned ; ( 1 cor. 2. 14. ) how much lesse can they know the god of spirits , who ( besides his invisibility ) is infinite , and incomprehensible ? only he , who is made our wisdome enlightneth our eyes with this divine knowledge ; no man knoweth the father but the son , and he to whomsoever the son will reveal him . ( mat. 11. 27. ) neither is christ made our wisdome only in respect of heavenly wisdome imparted to us ; but in respect of his perfect wisdome imputed unto us : alas , our ignorances and sinfull misprisions are many and great , where should we appear , if our faith did not fetch succour from our all-wise , and all-sufficient mediator ? oh saviour , we are wise in thee our head , how weak soever we are of our selves : thine infinite wisdome and goodnesse both covers and makes up all our defects ; the wife cannot be poor , whiles the husband is rich ; thou hast vouchsafed to give us a right to thy store ; we have no reason to be disheartned with our owne spirituall wants , whiles thou art made our wisdome . sect . 14. christ made our righteousnesse . it is not meer wisdome that can make us acceptable to god ; if the serpents were not in their kinde wiser then we , we should not have been advised to be wise as serpents : that god , who is essentiall justice , as well as wisdome , requires all his to be not more wise , then exquisitely righteous : such , in themselves they cannot be ; for in many things we sin all ; such therefore they are , and must be in christ , their head , who is made unto us of god , together with wisdome , righteousnesse ; oh , incomprehensible mercy ! he hath made him to be sin for us , who knew no sin , that we might be made the righteousnesse of god in him ; ( 2 cor. 5. 21. ) what a marvellous and happy exchange is here ? we are nothing but sin ; christ is perfect righteousnesse ; he is made our sin , that we might be made his righteousnesse ; he that knew no sin , is made sin for us ; that we who are all sin , might be made gods righteousnesse in him ; in our selves we are not only sinfull , but sin ; in him we are not righteous only , but righteousnesse it self ; of our selves , we are not righteous , we are made so ; in our selves , we are not righteous , but in him ; we made not our selves so , but the same god in his infinite mercy who made him sin for us , hath made us his righteousnesse : no otherwise are we made his righteousnesse , then he is made our sin : our sin is made his by gods imputation ; so is his righteousnesse made ours ; how fully doth the second adam answer , and transcend the first ; by the offence of the first , judgement came upon all men to condemnation ; by the righteousnesse of the second , the free gift came upon all men unto justification of life . ( rom. 5. 18. ) as by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous ; ( rom. 5. 19. ) righteous not in themselves , ( so death passed upon all , for that all have sinned , rom. 5. 12. ) but in him that made them so , by whom we have received the atonement : ( rom. 5. 11. ) how free then , and how perfect is our justification ? what quarrell may the pure and holy god have against righteousnesse ? against his own righteousnesse ? and such are we made in , and by him : what can now stand between us and blessednesse ? not our sins ; for this is the praise of his mercy , that he justifies the ungodly ; ( rom. 4. 5. ) yea were we not sinfull , how were we capable of his justification ? sinfull , as in the term from whence this act of his mercy moveth , not , as in the term wherein it resteth ; his grace findes us sinfull , it doth not leave us so : far be it from the righteous , judge of the world to absolve a wicked soul continuing such : he that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the lord : ( prov. 17. 15. ) no but he kils sin in us whiles he remits it ; and , at once cleanseth , and accepts our persons : repentance and remission do not lag one after another ; both of them meet at once in the penitent soul : at once doth the hand of our faith lay hold on christ , and the hand of christ lay hold on the soul to justification : so as the sins that are done away , can be no bar to our happinesse : and what but sins can pretend to an hindrance ? all our other weaknesses are no eye-sore to god , no rub in our way to heaven ; what matters it then how unworthy we are of our selves ? it is christs obedience that is our righteousnesse : and that obedience cannot but be exquisitely perfect , cannot but be both justly accepted as his , and mercifully accepted as for us . there is a great deal of difference betwixt being righteous , and being made righteousnesse ; every regenerate soul hath an inherent justice , or righteousnesse in it self ; he that is righteous , let him be righteous still , saith the angell : ( rev. 22. 11. ) but at the best this righteousnesse of ours , is like our selves , full of imperfection ; if thou , lord , shouldst mark iniquities , o lord , who shall stand ? ( psal . 130. 3. ) behold we are before thee in our trespasses , for we cannot stand before thee , because of this ; ( ezra 9. 15. ) how should a man be just with god ? if he will contend with him , he cannot answer him one of a thousand . ( job 9. 2 , 3. ) so then , he that doth righteousnesse is righteous , ( 1 joh. 3. 7. ) but by pardon and indulgence , because the righteousnesse he doth is weak and imperfect ; he that is made righteousnesse , is perfectly righteous by a gracious acceptation , by a free imputation of absolute obedience . wo were us , if we were put over to our own accomplishments ; for , cursed is every one that continues not in all things which are written in the book of the law to do them ; ( gal. 3. 10. deut. 27. 16. ) and , if we say that we have no sin , we deceive our selves , and the truth is not in us ; ( 1 joh. 1. 8. ) lo , if there be truth in us , we must confesse own have sin in us ; and if we have sin , we violate the law ; and if we violate the law , we lye open to a curse . but here is our comfort , that our surety hath paid our debt : it is true , we say forfeited to death ; justice had said , the soul that sinneth shall die : ( ezek. 18. 4. ) mercy interposeth , and satisfies ; the son of god ( whose every drop of bloud was worth a world ) payes this death for us : and now , who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth ? it is christ that dyed , yea , rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . ( rom. 8. 33. 34. ) our sin , our death is laid upon him , and undertaken by him ; he was wounded for our transgressions , he was bruised for our iniquities ; the chastisements of our peace were upon him , and with his stripes we are healed ; ( esa . 53. 5. ) his death , his obedience is made over to us ; so then , the sin that we have committed , and the death that we have deserved is not ours ; but the death which he hath endured , and the obedience that he hath performed , is so ours , as he is ours , who is thereupon made of god our righteousnesse . where now are those enemies of grace that scoffe at imputation ; making it a ridiculous paradox , that a man should become just by another mans righteousnesse ? how dare they stand out against the word of truth , which tels us expresly that christ is made our righteousnesse ? what strangers are they to that grace they oppugn ? how little do they consider that christ is ours ? his righteousnesse therefore by which we are justified , is in him our own ; he that hath borne the iniquity of us all ( esa . 53. 6. ) hath taught us to call our sins our debts ; ( mat. 6. 12. ) those debts can be but once paid ; if the bounty of our redeemer hath staked down the sums required , and cancelled the bonds ; and this payment is ( through mercy ) fully accepted as from our own hands , what danger , what scruple can remain ? what doe we then , weak souls tremble to think of appearing before the dreadfull tribunall of the almighty ? we know him indeed to be infinitely , and inflexibly just ; we know his most pure eyes cannot abide to behold sin ; we know we have nothing else bnt sinne for him to behold in us : certainly , were we to appear before him in the meer shape of our own sinfull selves , we had reason to shake and shiver at the apprehension of that terrible appearance ; but now that our faith assures us , we shall no otherwise be presented to that awfull judge then as cloathed with the robes of christs righteousnesse , how confident should we be , thus decked with the garments of our elder brother , to carry away a blessing ? whiles therefore we are dejected with the conscience of our own vilenesse , we have reason to lift up our heads in the confidence of that perfect righteousnesse which christ is made unto us , and we are made in him . sect . 15. christ made our sanctification . at the bar of men many a one is pronounced just who remains inwardly foul and guilty ; for the best of men can but judge of things as they appear , not as they are ; but the righteous arbiter of the world declares none just whom he makes not holy . the same mercy therefore that makes christ our righteousnesse , makes him also our sanctification ; of our selves , wretched men , what are we other at our best , then unholy creatures , full of pollution and spirituall uncleannesse ? it is his most holy spirit that must cleanse us from all the filthinesse of our flesh and spirit , ( 2. cor. 7. 1. ) and work us daily to further degrees of sanctification , ( he that is holy , let him be holy still ▪ rev. 22. 11. ) neither can there be any thing more abhorring from his infinite justice and holinesse , then to justifie those souls which lie still in the loathsome ordure of their corruptions . certainly , they never truly learnt christ , who would draw over christs righteousnesse , as a case of their close wickednesses ; that sever holinesse from justice , and give no place to sanctification , in the evidence of their justifying : never man was justified without faith ; and wheresoever faith is , there it purifieth and cleanseth ; ( act. 15. 9. ) but besides that the spirit of christ works thus powerfully ( though gradually ) within us , that he may sanctifie and cleanse us with the washing of water , by the word , his holinesse is mercifully imputed to us , that he may present us to himself a glorious church , not having spot , or wrinkle , or any such thing , but that we should be holy and without blemish : ( eph. 5. 26 , 27. ) so as that inchoate holinesse , which by his gracious inoperation grows up daily in us towards a full perfection , as abundantly supplyed by his absolute holinesse , made no lesse by imputation , ours , then it is personally his : when therefore we look into our bosoms , we finde just cause to be ashamed of our impurity , and to loath those dregs of corruption , that yet remain in our sinfull nature ; but when we cast up our eyes to heaven , and behold the infinite holinesse of that christ , to whom we are united , which by faith is made ours , we have reason to bear up against all the discouragements that may arise from the conscience of our own vilenesse , and to look god in the face with an awfull boldnesse , as those whom he is pleased to present holy , and unblameable , and unreprovable in his sight : ( col. 1. 22. ) as knowing that he that sanctifieth , and they than are sanctified are all of one . ( heb. 2. 11. ) sect . 16. christ made our redemption . redemption was the great errand for which the son of god came down into the world ; and the work which he did whiles he was in the world ; and that , which ( in way of application of it ) he shall be ever accomplishing , till he shall deliver up his mediatory kingdome into the hands of his father ; in this he begins , in this he finishes the great businesse of our salvation : for those who in this life are enlightned by his wisdome , justified by his merits , sanctified by his grace , are yet conflicting with manifold temptations , and strugling with varieties of miseries and dangers , till upon their happy death , and glorious resurrection , they shall be fully freed , by their ever-blessed and victorious redeemer : he therefore , who by vertue of that heavenly union , is made unto us of god , wisdome , righteousnesse , sanctification ; is also upon the same ground made unto us our full redemption . redemption implies a captivity ; we are naturally under the wofull bondage of the law , of sinne , of miseries , of death : the law is a cruell exactor ; for it requires of us what we cannot now do ; and whips us for not doing it ; for the law worketh wrath ; ( rom. 4. 15. ) and , as many as are of the works of the law , are under the curse . ( gal. 3. 10. ) sinne is a worse tyrant then he , and takes advantage to exercise his cruelty by the law ; for when we were in the flesh , the motions of sins , which were by the law , did work in our members to bring forth fruit unto death ; ( rom. 7. 5. ) upon sin necessarily followes misery , the forerunner of death ; and death the upshot of all miseries ; by one man sin entred into the world , and death by sin ; and so death passed upon all men , for that all have sinned . ( rom. 5. 12. ) from all these is christ our redemption ; from the law ; for christ hath redeemed us from the curse of the law , being made a curse for us : ( gal. 3. 13. ) from sin ; for we are dead to sin , but alive unto god through jesus christ our lord ; ( rom. 6. 11. ) sin shall not have dominion over you , for ye are not under the law , but under grace . ( rom. 6. 14. ) from death , and therein from all miseries : o death where is thy sting ? o grave , where is thy victory ? the sting of death is sin ; and the strength of sin is the law : but thanks be to god which giveth us victory through our lord jesus christ . ( 1. cor. 15. 55 , 56 , 57. ) now then let the law do his worst , we are not under the law , but under grace . ( rom. 6. 14. ) the case therefore is altered betwixt the law and us . it is not now a cruell task-master , to beat us to , and for our work ; it is our schoolemaster , to direct , and to whip us unto christ : it is not a severe judge , to condemn us , it is a friendly guide to set us the way towards heaven . let sinne joyne his forces together with the law , they cannot prevail to our hurt ; for what the law could not do , in that it was weak through the flesh , god sending his own son in the likenesse of sinfull flesh , condemned sin , in the flesh , that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh but after the spirit . ( rom. 8. 3 , 4. ) let death joyn his forces with them both , we are yet safe ; for the law of the spirit of life , hath freed us from the law of sin , and of death ; ( rom. 8. 2. ) what can we therefore fear , what can we suffer , while christ is made our redemption ? finally , as thus christ is made unto us wisdome , righteousnesse , sanctification , and redemption ; so whatsoever else he either is , or hath or doth , by vertue of this blessed union , becomes ours ; he is our riches , ( eph. 1. 7. ) our strength , ( psal . 27. 1. 28. 7. ) our glory , ( eph. 1. 18. ) our salvation , ( 1 thes . 5. 9. esa . 12. 2. ) our all : ( col. 3. 11. ) he is all to us ; and all is ours in him . sect . 17. the externall priviledges of this union , a right to the blessings of earth and heaven . from these primary and intrinsecal priviledges therefore , flow all those secondary and externall , wherewith we are blessed ; and therein a right to all the blessings of god , both of the right hand and of the left ; an interesse in all the good things both of earth and heaven : hereupon it is that the glorious angels of heaven become our guardians , keeping us in all our wayes , and working secretly for our good upon all occasions ; that all gods creatures are at our service ; that we have a true spirituall title to them ; all things are yours ( saith the apostle , 1 cor. 3. 22 , 23 ) and ye are christs , and christ gods. but take heed , my son , of mislaying thy claim to what , and in what manner thou ought'st not . there is a civill right , that must regulate our propriety to these earthly things ; our spirituall right neither gives us possession of them , nor takes away the right and propriety of others ; every man hath and must have what by the just lawes of purchase , gift , or inheritance is derived to him ; otherwise there would follow an infinite confusion in the world ; we could neither enjoy nor give our own ; and only will , and might must be the arbiters of all mens estates ; which how unequall it would be , both reason and experience can sufficiently evince . this right is not for the direption or usurpation of that which civill titles have legally put over to others ; there were no theft , no robbery , no oppression in the world , if any mans goods might be every mans : but for the warrantable and comfortable injoying of those earthly commodities in regard of god their originall owner , which are by humane conveyances justly become ours ; the earth is the lords , and the fulnesse of it ; in his right what ever parcels do lawfully descend unto us , we may justly possesse , as we have them legally made over to us from the secondary and immediate owners . there is a generation of men who have vainly fansied the founding of temporall dominion in grace ; and have upon this mistaking outed the true heirs as intruders , and feoffed the just and godly in the possession of wicked inheritors ; which whether they be worse common-wealths-men , or christians is to me utterly uncertain ; sure i am they are enemies to both ; whiles on the one side , they destroy all civill propriety , and commerce ; and on the other , reach the extent of the power of christianity so far , as to render it injurious , and destructive both to reason and to the lawes of all well-ordered humanity . nothing is ours by injury and injustice , all things are so ours , that we may with a good conscience enjoy them as from the hand of a munificent god , when they are rightfully estated upon us by the lawfull convention or bequest of men . in this regard it is that a christian man is the lord of the whole universe ; and hath a right to the whole creation of god : how can he challenge lesse ? he is a son ; and in that an heir ; and ( according to the high expression of the holy ghost ) a co-heir with christ ; as therefore we may not be high-minded , but fear ; so we may not be too low-hearted in the under-valuing of our condition ; in god we are great , how mean soever in our selves : in his right the world is ours , what ever pittance we enjoy in our own ; how can we go less when we are one with him who is the possessour of heaven and earth ? it were but a poor comfort to us , if by vertue of this union we could only lay claim to all earthly things : alas , how vain and transitory are the best of these ? perishing under our hand in the very use of them , and in the mean while how unsatisfying in the fruition ? all this were nothing , if we had not hereby an interesse in the best of all gods favours , in the heaven of heavens and the eternity of that glory which is there laid up for his saints ; far above the reach of all humane expressions , or conceits ; it was the word of him who is the eternall word of his father ; father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me ; ( joh. 17. 24. ) and not only to be meer spectators , but even partners of all this celestiall blisse together with himself ; the glory which thou gavest me , i have given them , that they may be one , even as we are one . ( joh. 17. 22. ) oh the transcendent and incomprehensible blessedness of the beleevers , which even when they enjoy they cannot be able to utter , for measure infinite , for duration eternall ! oh the inexplicable joy of the fun and everlasting accomplishment of the happy union of christ and the beleeving soul , more fit for thankfull wonder and ravishment of spirit , then for any finite apprehension ▪ sect . 18. the means by which this union is wrought . now that we may look a little further into the means by which this union is wrought ; know , my son , that as there are two persons betwixt whom this union is made , christ and the beleever ; so each of them concurs to the happy effecting of it ; christ , by his spirit diffused through the hearts of all the regenerate , giving life and activity to them : the beleever , laying hold by faith upon christ so working in him ; and these do so re-act upon each other , that from their mutuall operation results this gracious union whereof we treat . here is a spirituall marriage betwixt christ and the soul : the liking of one part doth not make up the match , but the consent of both . to this purpose christ gives his spirit ; the soul plights her faith : what interesse have we in christ but by his spirit ? what interesse hath christ in us but by our faith ? on the one part ; he hath-given us his holy spirit , saith the apostle ; ( 1 thes . 4. 8. ) and ( in a way of correlation ) we have received not the spirit of the world , but the spirit which is of god ; ( 1 cor. 2. 12. ) and this spirit we have so received , as that he dwels in us ; ( rom. 8. 11. 1 cor. 5. 2. gal. 2. 20. ) and so dwels in us , as that we are joyned to the lord ; and he that is joyned to the lord is one spirit . on the other part , we have accesse by faith into this grace wherein we stand , and rejoyce in hope of the glory of god , so as now the life that we live in the flesh , we live by the faith of the son of god ; who dwels in our hearts by faith . ( ephes . 3. 17. ) o the grace of faith ( according to saint peters style , 2 pet. 1. 1. ) truly precious ; justly recommended to us by saint paul ( ephes . 6. 16. ) above all other graces incident into the soul ; as that , which if not alone yet chiefly transacts all the main affairs tending to salvation : for faith is the quickning grace , ( gal. 2. 20. rom. 1. 17. ) the directing grace , ( 2 cor. 5. 7. ) the protecting grace , ( ephes . 6. 16. ) the establishing grace , ( rom. 11. 20. 2 cor. 1. 24. ) the justifying grace , ( rom. 5. 1. ) the sanctifying and purifying grace ; ( act. 15. 9. ) faith is the grace that assents to , apprehends , applies , appropriates christ , ( heb. 11. 1. ) and here upon the uniting grace , and ( which comprehends all ) the saving grace . if ever therefore we look for any consolation in christ , or to have any part in this beatificall union , it must be the main care of our hearts to make sure of a lively faith in the lord jesus , to lay fast hold upon him , to clasp him close to us , yea to receive him inwardly into our bosomes ; and so to make him ours , and our selves his , that we may be joyned to him as our head , espoused to him as our husband , incorporated into him as our nourishment , engraffed in him as our stock , and laid upon him as a sure foundation . sect . 19. the union of christs members with themselves ; first , those in heaven . hitherto we have treated of this blessed union as in relation to christ the head ; it remains that we now consider of it , as it stands in relation to the members of his mysticall body , one towards another ; for as the body is united to the head , so must the members be united to themselves to make the body truly compleat : thus the holy ghost by his apostle : ( 1 cor. 12. 12. ) as the body is one and hath many members , and all the members of that one body being many , are one body , so is christ . from this entire conjunction of the members with each other , arises that happy communion of saints , which we professe both to beleeve and to partake of ; this mysticall body of christ is a large one , extending it self both to heaven and earth ; there is a reall union betwixt all those farre-spred lims : between the saints in heaven ; between the saints on earth ; between the saints in heaven and earth . we have reason to begin at heaven , thence is the originall of our union and blessednesse ; there was never place for discord in that region of glory , since the rebellious angels were cast out thence ; the spirits of just men made perfect ( heb. 12. ) must needs agree in a perfect unity ; neither can it be otherwise , for there is but one will in heaven ; one scope of the desires of blessed souls , which is the glory of their god ; all the whole chore sing one song , and in that one harmonious tune of allelujah . we poor parcell-sainted souls here on earth professe to bend our eyes directly upon the same holy end , the honour of our maker and redeemer , but , alas , at our best , we are drawn to look asquint at our own aims of profit , or pleasure ; we professe to sing loud praises unto god , but it is with many harsh and jarring notes ; above , there is a perfect accordance in an unanimous glorifying of him that sits upon the throne for ever ; oh , how ye love the lord , all ye his saints , ( psal . 31. 23. ) oh how joyfull ye are in glory ! ( psal . 149. 5. ) the heavens shall praise thy wonders , o lord ; thy faithfulnesse also in the congregation of the saints : ( psal . 89. 5. ) o what a blessed common-wealth is that above ! the city of the living god , the heavenly jerusalem ( ever at unity within it self , psal . 122. 3. ) and therein the innumerable company of angels , and the generall assembly and church of the first-born , which are written in heaven ; the spirits of just men made perfect , and ( whom they all adore ) god the judge of all ; and jesus the mediator of the new testament : ( heb. 12. 22. ) all these as one , as holy : those twenty thousand chariots of heaven ( psal . 68. 17. ) move all one way ; when those four beasts full of eyes , round about the throne give glory , and honour , and thanks to him that sits upon the throne , saying , holy , holy , holy , lord god almighty , which was , and is , and is to come ; then the four and twenty elders fall down before him , and cast their crowns before the throne ; ( rev. 4. 6 , 7 , 8 , 9 , 10. ) no one wears his crown whiles the rest cast down theirs , all accord in one act of giving glory to the highest . after the sealing of the tribes , a great multitude , which no man could number , of all nations , and kindreds , and people , and tongues stood before the throne , and before the lamb cloathed with white robes and palmes in their hands , and cryed with a loud voice , salvation to our god , which sitteth upon the throne , and unto the lamb ; and all the angels stood about the throne , and about the elders , and the four beasts , and fell before the throne on their faces and worshipped god , saying , amen ; blessing , and glory , and wisdome , and thanksgiving , and honour , and power , and might be unto god for ever and ever . ( revel . 7. 4 , 9 , 10 , 11 , 12. ) lo , those spirits which here below were habited with severall bodies , different in shapes , statures , ages , complexions , are now above as one spirit rather distinguished , then divided ; all united in one perpetuall adoration and fruition of the god o● spirits ; and mutually happy in god in themselves , in each other . sect . 20. the union of christs members upon earth : first , in matter of judgement . our copy is set us above ; we labour to take it out here on earth ; what do we but daily pray that the blessed union of souls , which is eminent in that empyreall heaven , may be exemplified by us in this region of mortality ? for , having through christ an accesse by one spirit unto god the father , being no more strangers and forainers , but fellow-citizens with the saints , and of the houshold of god , ( eph. 2. 18 , 19. ) we cease not to pray , thy will be done in earth , as it is in heaven : ( mat. 6. 10. ) yea , o saviour , ●hou , who canst not but be heard , hast prayed to thy father for the accomplishment of this union ; that they ●●●y be one even as we are one ; i in them , and thou in me ; that they may be perfect in one . ( joh. 17. 22 , 23 , ) what then is this union of the members of christ here on earth , but a spirituall onenesse arising from an happy conspiration of their thoughts and affections ? for whereas there are two main principles of all humane actions and dispositions , the brain & the heart , the conjuncture of these two cannot but produce a perfect union ; from the one our thoughts take their rise ; our affections from the other ; in both , the soul puts it self forth upon all matter of accord , or difference . the union of thoughts is , when we minde the same things , when we agree in the same truths : this is the charge which the apostle of the gentiles layes upon his corinthians , ( 1 cor. 1. 10. ) and in their persons , upon 〈◊〉 christians ; now i beseech you , brethre● by the name of our lord jesus christ that ye all speak the same thing ; a●● that there be no divisions among yo● but that ye be perfectly joyned togeth●● in the same minde and in the sa●● judgement : and this is no other th●● that one faith , ( eph. 4. 5. ) which make up the one church of christ upo● earth ; one , both in respect of tim● and places . of times : so as the fathers of the first world , and the patriarchs of the next , and all gods people in their ages , that lookt ( togeth●● with them ) for the redemption of isra●● are united with us christians of the la●● dayes in the same beleef , and make 〈◊〉 one entire body of christs catholi● church : ( luk. 2. 23. ) of places ▪ 〈◊〉 as all those that truly professe th● name of christ ( though scattered into the farthest remote regions of th● earth ) even those that walk with the●● feet opposite to ours , yet meet with us in the same center of christian faith , and make up one houshold of god. not that we can hope it possible that all christians should agree in all truths ; whiles we are here , our minds cannot but be more unlike to each others , then our faces : yea , it is a rare thing for a man to hold constant to his own apprehensions . lord god! what a world do we meet with of those , who mis-call themselves severall religions , indeed severall professions of one and the same christianity ? melchites , georgians , maronites , jacobites , armenians , abysines , cophti , nestorians , russians , mengrellians ; and the rest that fill up the large map of christianography ; all which , as whiles they hold the head christ , they cannot be denyed the priviledge of his members ; so being such , they are , or should be indissolubly joyned together in the unity of spirit , and maintenance of the faith which was once delivered unto the saints . ( jude 3. ) it is not the variety of by-opinions that should or can exclude them from having their part in that one catholick church ; and their just claim to the communion of saints : whiles they hold the solid and precious foundation , it is not the hay , or stubble , ( 1 cor. 3. 12. ) which they lay upon it , that can set them off from god , or his church : but in the mean time , it must be granted , that they have much to answer for to the god of peace and unity , who are so much addicted to their own conceits , and so indulgent to their own interesse , as to raise and maintain new doctrines , and to set up new sects in the church of christ , varying from the common and received truths ; labouring to draw disciples after them , to the great distraction of souls , and scandall of christianity : with which sort of disturbers , i must needs say , this age into which we are fallen , hath been , and is above all that have gone before us , most miserably pestered . what good soul can be other then confounded to hear of , and see more then an hundred and fourscore new , ( and some of them dangerous and blasphemous ) opinions broached , and defended in one ( once famous and unanimous ) church of christ ? who can say other , upon the view of these wilde thoughts , then gerson said long since , that the world now grown old , is full of doting fancies ; if not rather that the world now near his end , raves , and talks nothing but fancies , and frenzies ? how arbitrary soever these self-willed fanaticks may think it , to take to themselves this liberty of thinking what they list ; and venting what they think , the blessed apostle hath long since branded them with an heavy sentence ; ( rom. 16. 17. ) now i beseech you , brethren , mark them which cause divisions and offences , contrary to the doctrine which you have learned , and avoid them ; for they that are such serve not our lord jesus christ , but their own belly ; and by good words , and by fair speeches deceive the hearts of the simple . but notwithstanding all this hideous variety of vain and heterodoxall conceptions ; he who is the truth of god , and the bridegroom of his spouse the church , hath said , ( cant. 6. 9. ) my dove , my undefiled is one . one , in the main , essentiall fundamentall verities necessary to salvation ; though differing in divers mis-raised corollaries , inconsequent inferences , unnecessary additions , feigned traditions , unwarrantahle practises : the body is one , though the garments differ ; yea , rather ( for most of these ) the garment is one , but differs in the dressing ; handsomely and comly set out by one , disguised by another ; neither is it , nor ever shall be in the power of all the fiends of hell , the professed make-bates of the world , to make gods church other then one ; which were indeed utterly to extinguish , and reduce it to nothing : for the unity , and entity of the church , can no more be divided then it self . it were no lesse then blasphemy to fasten upon the chaste and most holy husband of the church any other then one spouse ; in the institution of marriage did he not make one ? yet had he the residue of the spirit ; and wherefore one ▪ that he might seek a goodly seed : ( mal. 2. 15. ) that which he ordained for us , shall not the holy god much more observe in his own heavenly match with his church ? here is then one lord , one faith , one baptisme ; one baptisme , by which we enter into the church , one faith , which we professe in the church , and one lord whom we serve , and who is the head , and husband of the church . sect . 21. the union of christians in matter of affection . how much therefore doth it concern us , that we who are united in one common beleef , should be much more united in affection ; that where there is one way , there should be much more one heart ? ( jer. 32. 39. ) this is so justly supposed , that the prophet ( amos 3. 3. ) questions , can two walk together , except they be agreed ? if we walk together in our judgments , we cannot but accord in our wils : this was the praise of the primitive christians , and the pattern of their successors ; the multitude of them that beleeved were of one heart , and of the soul ; ( acts 4. 32. ) yea , this is the livery which our lord and saviour made choice of , whereby his meniall servants should be known and distinguished ; by this shall all men know that ye be my disciples , if ye have love to one another : ( joh. 13. 35. ) in vain shall any man pretend to a discipleship , if he do not make it good by his love to all the family of christ . the whole church is the spiritull temple of god ; every beleever is a living stone laid in those sacred wals ; what is our christian love but the morter or cement whereby these stones are fast joyned together to make up this heavenly building ? without which that precious fabrick could not hold long together , but would be subject to dis-joynting by those violent tempests of opposition , wherewith it is commonly beaten upon : there is no place for any loose stone in gods edifice ; the whole church is one entire body , all the lims must be held together by the ligaments of christian love ; if any one will be severed , and affect to subsist of it self , it hath lost his place in the body ; thus the apostle , ( eph. 4. 15 , 16. ) that we being sincere in love may grow up into him in all things , which is the head , even christ ; from whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth ; according to the effectuall working in the measure of every part , maketh increase of the body , unto the edifying of it self in love . but in case there happen to be differences in opinion , concerning points not essentiall , not necessary to salvation , this diversity may not breed an alienation of affection . that charity which can cover a multitude of sins , may much more cover many small dissensions of judgement : we cannot hope to be all , and at all times equally enlightned ; at how many and great weaknesses of judgment did it please our mercifull saviour to connive , in his domestick disciples ? they that had so long sate at the sacred feet of him that spake as never man spake , were yet to seek of those scriptures , which had so clearly foretold his resurrection ; ( joh. 20. 9. ) and after that were at a fault for the manner of his kingdome ; ( acts 1. 6. ) yet he that breaks not the bruised reed , nor quenches the smoaking flaxe , fals not harshly upon them for so foul an error , and ignorance , but entertains them with all loving respect , not as followers only , but as friends : ( joh. 15. 15. ) and his great apostle , after he had spent himself in his unweariable endeavours upon gods church ; and had sown the seeds of wholesome , and saving doctrine every where , what rank and noisome weeds of erroneous opinions rose up under his hand , in the churches of corinth , galatia , ephesus , colosse , philippi , and thessalonica ? these he labours to root out , with much zeal , with no bitternesse ; so opposing the errors , as not alienating his affection from the churches ; these , these must be our precedents , pursuing that charge of the prime apostle , ( 1 pet. 3. 8. ) finally , be ye all of one minde ; having compassion one of another , love as brethren , be pitifull , be courteous : and that passionate and adjuring obtestation of the apostle ( phil. 2. 1 , 2. ) of the gentiles ; if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one minde . this is it that gives beauty , strength , glory to the church of god upon earth ; and brings it nearest to the resemblance of that triumphant part above , where there is all perfection of love and concord ; in imitation whereof , the psalmist sweetly ; behold , how good and joyfull a thing it is brethren to dwel together in unity ! ( psal . 133. 1. ) sect . 22. a complaint of divisions , and , notwithstanding them , an assertion of unity . so much the more justly lamentable it is to see the manifold and grievous distractions of the church of christ , both in judgement and affection . woe is me , into how many thousand pieces is the seamlesse coat of our saviour rent ? yea , into what numberlesse atomes is the precious body of christ torn and minced ? there are more religions , then nations upon earth ; and in each religion as many different conceits , as men . if saint paul , when his corinthians did but say , i am of paul , i am of apollo , i am of cephas , could ask , is christ divided ? ( 1 cor. 1. 12 , 13. ) when there was only an emulatory magnifying of their own teachers , ( though agreeing and orthodox ) what ( think we ) would he now say , if he saw hundred of sect-masters and heresiarchs ( some of them opposite to other , all to the truth ) applauded by their credulous and divided followers ? all of them claiming christ for theirs , and denying him to their gain-sayers ; would he not ask , is christ multiplied ? is christ sub-divided ? is christ shred into infinites ? o god! what is become of christianity ? how do evill spirits and men labour to destroy that creed which we have alwayes constantly professed ? for , if we set up more christs , where is that one ? and if we give way to these infinite distractions , where is the communion of saints ? but be not too much dismaid , my son ; notwithstanding all these cold disheartnings , take courage to thy self : he that is truth it self hath said , the gates of hell shall not prevail against his church : ( mat. 16. 18. ) in spight of all devils , there shall be saints , and those are , and shall be as the scales of the leviathan , whose strong pieces of shields are his pride , shut up together as with a close seal ; one is so near to another , that no air can come betwixt them ; they are joyned one to another , they stick together , that they cannot be sundred : ( job 41. 15 , 16 , 17. ) in all the main principles of religion , there is an universal and unanimous consent of all christians , and these are they that constitute a church : those that agree in these , christ is pleased to admit ( for matter of doctrine ) as members of that body whereof he is the head : and if they admit not of each other as such , the fault is in the uncharitablenesse of the refusers , no lesse then in the error of the refused : and if any vain and loose straglers will needs sever themselves , and wilfully choose to go wayes of their own ; let them know that the union of christs church shall consist entire without them ; this great ocean will be one collection of waters , when these drops are lost in the dust : in the mean time it highly concerns all that wish wel to the sacred name of christ , to labour to keep the unity of the spirit in the bond of peace ; ( eph. 4. 3. ) and to renue and continue the prayer of the apostle for all the professors of christianity ; now the god of patience and consolation , grant you to be like-minded one towards another , according to christ jesus ; that ye may with one minde , and one mouth glorifie god , even the father of our lord iesus christ . ( rom. 15. 5 , 6. ) sect . 23. the necessary effects and fruits of this union of christian hearts . far be it from us to think this union of the hearts of gods saints upon earth can be idle and ineffectuall ; but where ever it is , it puts forth it self in a like-affectednesse of disposition , into an improvement of gifts , into a communication of outward blessings , to the benefit of that happy consociation . we cannot be single in our affections , if we be lims of a christian community ; what member of the body can complain , so as the rest shall not feel it ? even the head and heart are in pain , when a joynt of the least toe suffers ; no christian can be afflicted alone ; it is not saint pauls case only ; who is weak , and i am not weak ? who is offended , and i burn not ? ( 2 cor. 11. 29. ) our shoulders are not our own , we must bear one anothers burdens : ( gal. 6. 2. ) there is a better kinde of spirituall good fellowship in all the saints of god : they hate a propriety of passions , rejoyce with them that rejoyce , and weep with them that weep . ( rom. 12. 15. ) their affections are not more communicative then their gifts and graces ; those , as they are bestowed with an intuition of the common good , so they are improved ; wherefore hath this man quicknesse of wit , that man depth of judgement ; this , heat of zeal , that , power of elocution ; this , skill , that , experience ; this , authority , that strength ; but that all should be laid together for the raising of the common stock ? how rich therefore is every christian soul ; that is not only furnished with its own graces , but hath a speciall interest in all the excellent gifts of all the most eminent servants of god through the the whole world ? surely he cannot be poor , whiles there is any spirituall wealth in the church of god upon earth . neither are or can these gifts be in the danger of concealment ; they are still put forth for the publick advantage : as therefore no true christian is his own man ; so he freely layes out himself , by example , by admonition , by exhortation , by consolation , by prayer , for the universall benefit of all his fellow members ; by example , which is not a a little winning and prevalent ; let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven ; saith our saviour in his sermon upon the mount ; ( mat. 5. 16. ) and his great apostle seconds his charge to his philippians ; ( phil. 2. 15 , 16. ) that ye may be blamelesse and harmlesse , the sons of god without rebuke in the midst of a crooked , and perverse nation , among whom ye shine as lights in the world , holding forth the word of life ; lo , the world sits in darknesse , and either stirs not , or moves with danger ; good example is a light to their feet , which directs them to walk in the wayes of god , without erring , without stumbling : so as the good mans actions are so many copies for novices to take out ; no lesse instructive then the wisest mens precepts . by admonition ; the sinner is in danger of drowning ; seasonable admonition is an hand reacht out , that layes hold on him now sinking , and drawes him up to the shore . the sinner is already in the fire , seasonable admonition snatches him out from the everlasting burnings , ( jude v. 23. ) the charitable christian may not forbear this ( oft times thanklesse , but ) alwayes necessary and profitable duty : thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . ( lev. 19. 17. by exhortation ; the fire of gods spirit within us , is subject to many damps , and dangers of quenching ; seasonable exhortation blowes it up , and quickens those sparks of good motions to a perfect flame ; even the best of us lies open to a certain deadnesse and obdurednesse of heart , seasonable exhortation shakes off this perill , and keeps the heart in an holy tendernesse ; and whether awfull , or chearfull disposition ; exhort one another daily , whiles it is called , to day ; lest any of you be hardned through the deceitfulnesse of sin . ( heb. 3. 13. ) by consolation ; we are all naturally subject to droop under the pressure of afflictions ; seasonable comforts lift , and stay us up : it is a sad complaint that the church makes in the lamentations ; ( lament . 1. 21. ) they have heard that i sigh ; there is none to comfort me ; and david , ( psal . 69. 20. ) sets the same mournfull ditty upon his shoshannim ; reproach hath broken my heart , and i am full of heavinesse ; and i looked for some to take pity , and there was none , and for comforters , but i found none . wherefore hath god given to men the tongue of the learned , but that they might know to speak a word in season to him that is weary ? ( esa . 50. 3. ) that they may strengthen the weak hands , and confirm the feeble knees ; and say to them that are of a fearfull heart , be strong , fear not . ( esa . 35. 3. ) the charge that our saviour gives to peter , ( luk. 22. 32. ) holds universally ; thou when thou art converted , strengthen thy brethren . by prayer : so as each member of christs church sues for all ; neither can any one be shut out from partaking the benefit of the devotions of all gods saints upon earth : there is a certain spirituall traffique of piety betwixt all gods children , wherein they exchange prayers with each other ; not regarding number , so much as weight : am i weak in spirit , and faint in my supplications ? i have no lesse share in the most fervent prayers of the holiest suppliants , then in my own ; all the vigour that is in the most ardent hearts supplies my defects ; whiles there is life in their faithfull devotions , i cannot go away unblessed . lastly , where there is a communion of inward graces , and spirituall services , there must needs be much more be a communication of outward , and temporall good things as just occasion requireth ; away with those dotages of platonicall , or anabaptisticall communities ; let proprieties be , as they ought , constantly fixed where the lawes , and civill right have placed them ; but let the use of these outward blessings be managed , and commanded by the necessities of our brethren ; withhold not thy goods from the owners thereof , when it is in the power of thy hand to do it : say not unto thy neighbour , go , and come again tomorrow , and i will give it , when thou hast it by thee , ( prov. 3. 27 , 28. ) these temporall things were given us not to engrosse , and hoard up superfluously , but to distribute and dispense ; as we have therefore opportunity , let us do good untoall men , especially them who are of the houshold of faith . ( gal. 6. 10. ) such then is the union of gods children here on earth , both in matter of judgement , and affection ; and the beneficiall improvement of that affection , whether in spirituall gifts , or good offices , or communicating of our earthly substance ; where the heart is one , none of these can be wanting , and where they all are , there is an happy communion of saints . sect . 24. the union of the saints on earth with those in heaven . as there is a perfect union ( betwixt the glorious saints in heaven ; and a union ( though imperfect ) betwixt the saints on earth : so there is an union partly perfect , and partly imperfect , between the saints in heaven , and the saints below upon earth : perfect , in respect of those glorified saints above ; imperfect , in respect of the weak returns we are able to make to them again . let no man think that because those blessed souls are out of sight far distant in another world , and we are here toyling in a vale of tears , we have therefore lost all mutuall regard to each other : no , there is still , and ever will be a secret , but unfailing correspondence between heaven and earth . the present happinesse of those heavenly citizens cannot have abated ought of their knowledge , and charity , but must needs have raised them to an higher pitch of both : they therefore , who are now glorious comprehensors , cannot but in a generality , retain the notice of the sad condition of us poor travellers here below , panting towards our rest together with them , and in common , wish for the happy consummation of this our weary pilgrimage , in the fruition of their glory ; that they have any perspective whereby they can see down into our particular wants , is that which we finde no ground to beleeve : it is enough that they have an universall apprehension of the estate of christs warfaring church upon the face of the earth ; ( rev. 6. 10. ) and as fellow-members of the same mysticall body , long for a perfect glorification of the whole . as for us wretched pilgrims , that are yet left here below to tug with many difficulties , we cannot forget that better half of us that is now triumphing in glory ; o ye blessed saints above , we honour your memories so far as we ought ; we do with praise recount your vertues , we magnifie your victories , we blesse god for your happy exemption from the miseries of this world , and for your estating in that blessed immortality ; we imitate your holy examples , we long and pray for an happy consociation with you ; we dare not raise temples , dedicate altars , direct prayers to you ; we dare not finally , offer any thing to you which you are unwilling to receive , nor put any thing upon you , which you would disclaim as prejudiciall to your creator , and redeemer . it is abundant comfort to us , that some part of us is in the fruition of that glory ; whereto we ( the other poor labouring part ) desire , and strive to aspire : that our head and shoulders are above water , whiles the other lims are yet wading through the stream . sect . 25. a recapitulation and sum of the whole treatise . to winde up all ; my sonne if ever thou look for sound comfort on earth , and salvation in heaven ; unglue thy self from the world and the vanities of it ; put thy self upon thy lord and saviour jesus christ ; leave not till thou findest thy self firmly united to him , so as thou art become a limb of that body whereof he is head , a spouse of that husband , a branch of that stem , a stone laid upon that foundation ; look not therefore for any blessing out of him ; and in , and by , and from him look for all blessings ; let him be thy life , and wish not to live longer then thou art quickned by him ; finde him thy wisdome , righteousnesse , sanctification , redemption ; thy riches , thy strength , thy glory : apply unto thy self all that thy saviour is , or hath done ; wouldst thou have the graces of gods spirit ? fetch them from his anointing ; wouldst thou have power against spirituall enemies ? fetch it from his soveraignty ; wouldst thou have redemption ? fetch it from his passion ; wouldst thou have absolution ? fetch it from his perfect innocence ? freedome from the curse ? fetch it from his crosse ? satisfaction ? fetch it from his sacrifice ; cleansing from sin ? fetch it from his bloud ; mortification ? fetch it from his grave ; newnesse of life ? fetch it from his resurrection ; right to heaven ? fetch it from his purchase ; audience in all thy suits ? fetch it from his intercession ; wouldst thou have salvation ? fetch it from his session at the right hand of majesty : wouldst thou have all ? fetch it from him who is one lord , one god and father of all , who is above all , through all , and in all : ( eph. 4. 5 , 6. ) and as thy faith shall thus interesse thee in christ thy head : so let thy charity unite thee to his body the church , both in earth , and heaven ; hold ever an inviolable communion with that holy and blessed fraternity . sever not thy self from it either in judgement , or affection ; make account there is not one of gods saints upon earth , but hath a propriety in thee : and thou mayst challenge the same in each of them : so as thou canst not but be sensible of their passions : and be freely communicative of all thy graces , and all serviceable offices , by example , admonition , exhortation , consolation , prayer , beneficence , for the good of that sacred community . and when thou raisest up thine eyes to heaven , think of that glorious society of blessed saints , who are gone before thee , and are now there triumphing , and reigning in eternall and incomprehensible glory ; bless god for them , and wish thy self with them , tread in their holy steps , and be ambitious of that crown of glory and immortality which thou seest shining upon their heads . an holy rapture : or , a patheticall meditation of the love of christ . by j. h. b. n. the contents . § . 1. the love of christ , how passing knowledge ; how free ; of us , before we were . § . 2. how free ; of us that had made our selves vile and miserable . § 3. how yet free ; of us that were professed enemies . § 4. the wonderfull effects of the love of christ ; 1. his incarnation . § 5. 2. his love in his sufferings . § 6. 3. his love in what he hath done for us ; and 1. in preparing heaven for us from eternity . § 7. his love in our redemption from death , and hell . § 8. his love in giving us the guard of his angels . § 9. his love in giving us his holy spirit . § 10. our sense and improvement of christs love in all the former particulars ; and first in respect of the inequality of our persons . § 11. a further improvement of our love to christ in respect of our unworthinesse , and of his sufferings and glory prepared for us . § 12. the improvement of our love to christ for the mercy of his deliverance , of the tuition of his angels , of the powerfull working of his good spirit for the accomplishment of our salvation . an holyrapture : or , a patheticall meditation of the love of christ . sect . 1. the love of christ how passing knowledge ; how free ; of us before we were . what is it , o blessed apostle , what is it , for which thou dost so earnestly bow thy knees ( in the behalf of thine ephesians ) unto the father of our lord jesus christ ? even this , that they may know the love of christ , which passeth knowledge . ( eph. 3. 14. 19. ) give me leave first to wonder at thy suit ; and then , much more , at what thou suest for : were thine affections raised so high to thine ephesians , that thou shouldst crave for them impossible favours ? did thy love so far over-shoot thy reason , as to pray they might attain to the knowledge of that which cannot be known ? it is the love of christ which thou wishest they may know , and it is that love which thou sayest is past all knowledge ; what shall we say to this ? is it for that there may be holy ambitions of those heights of grace , which we can never hope actually to attain ? or is it , rather , that thou supposest , and prayest they may reach to the knowledge of that love , the measure whereof they could never aspire to know : surely , so it is , o blessed jesu ; that thou hast loved us , we know ; but , how much thou hast loved us , is past the comprehension of angels : those glorious spirits , as they desire to look into the deep mystery of our redemption , so they wonder to behold that divine love whereby it is wrought , but they can no more reach to the bottome of it , then they can affect to be infinite . for surely , no less then an endless line can serve to fadome a bottomelesse depth : such , o saviour , is the abysse of thylove to miserable man : alas , what dowe poor , wrethed dust of the earth go about to measure it by the spans , and inches of our shallow thoughts ? far , far , be such presumption from us ; onely admit us , o blessed lord , to look at , to admire , and ad ore that which we give up for incomprehensible ; what shall we then say to this love , oh dear jesu , both as thine , and as cast upon us ; all earthly love supposeth some kinde of equality , ( or proportion at least ) betwixt the person that loves , and is loved ; here is none at all ; so as ( which is past wonder ) extreams meet without a mean : for , lo , thou , who art the eternall and absolute being , god blessed for ever , lovedst me that had no being at all ; thou lovedst me both when i was not , and could never have been , but by thee : it was from thy love that i had any being at all : much more that when thou hadst given me a beeing , thou shouldst follow me with succeeding mercies ? who but thou ( who art infinite in goodnesse ) would love that which is not ? our poor sensuall love is drawn from us by the sight of a face , or a picture ; neither is ever raised but upon some pleasing motive : thou wouldst make that which thou wouldst love , and wouldst love that which thou hadst made ; o god ▪ was there ever love so free , so gracious , as this of thine ? who can be capable to love us but men or angels ? men love us because they see something in us which they think amiable ; angels love us because thou dost so : but why dost thou ( o blessed lord ) love us , but because thou wouldst ? there can be no cause of thy will , which is the cause of all things ; even , so lord , since this love did rise only from thee ; let the praise and glory of it rest only in thee . sect . 2. how free ; of us that had made our selves vile and miserable . yet more , lord ; we had lost our selves before we were , and having forfeited what we should be , had made our selves perfectly miserable ; even when we were worse then nothing , thou wouldst love us ; was there ever any eye enamoured of deformity ? can there by any bodily deformity comparable to that of sin ? yet , lord , when sin had made us abominably loathsome , didst thou cast thy love upon us : a little scurf of leprosie , or some few nasty spots of morphew , or , but , some unsavory sent sets us off , and turns our love into detestation . but for thee , ( o god ) when we were become as foul , and ugly as sin could make us , even then was thy love inflamed towards us ; even when we were weltring in our bloud , thou saidst , live , and washedst us , and anointedst us , and cloathedst us with a broidered work , and deckedst us with ornaments , and graciously espousedst us to thy self , and receivedst us into thine own bosome : lord , what is man that thou art thus mindfull of him , and the son of man that thou thus visitest him ? oh what are we in comparison of thine once glorious angels ? they sinned and fell , never to b●●●covered never to be loosed from those everlasting chains , wherein they are reserved to the judgement of the great day : whence is it then , o saviour , whence is it that thou hast shut up thy mercy from those thy more excellent creatures , and hast extended it to us , vile sinfull dust ? whence ? but that thou wouldst love man , because thou wouldst ? alas , it is discouragement enough to our feeble friendship , that he to whom we wisht well , is miserable : our love doth gladly attend upon , and enjoy his prosperity ; but when his estate is utterly sunk , and his person exposed to contempt and ignominy , yea , to torture and death ; who is there that will then put forth himself to own a forlorn , and perishing friend ? but for thee , o blessed jesu , so ardent was thy love to us , that it was not in the power of our extream misery to abate it ; yea so , as that the deplorednesse of our condition did but heighten that holy flame ; what speak i of shame or sufferings ? hell it self could not keep thee off from us ; even from that pit of eternall perdition didst thou fetch our condemned souls , and hast contrarily vouchsafed to put us into a state of everlasting blessednesse . sect . 3. how yet free ; of us that were professed enemies . the common disposition of men pretends to a kinde of justice in giving men their own ; so as they will repay love for love ; and think they may for hatred return enmity ; nature it self then teacheth us to love our friends , it is only grace that can love an enemy : but , as of injuries , so of enmities thereupon grounded , there are certain degrees ; some are sleight and triviall , some main and capitall ; if a man do but scratch my face , or give some light dash to my fame , it is no great mastery upon submission to receive such an offender to favour ; but if he have endeavoured to ruine my estate , to wound my reputation , to cut my throat , not only to pardon this man , but to hug him in my arms , to lodge him in my bosome as my entire friend , this would be no other then an high improvement of my charity . o lord jesu , what was i but the worst of enemies , when thou vouchsafedst to embrace me with thy loving mercy ; how had i shamefully rebelled against thee , and yeelded up all my members as instruments of unrighteousnesse unto sin ? how had i crucified thee the lord of life ? how had i done little other then trod under foot thee the blessed son of god , and counted the bloud of the covenant an unholy thing ; how had i in some sort done despight unto the spirit of grace ? yet even then , in despight of all my most odious unworthynesse ; didst thou spread abroad thine arms to receive me , yea , thou openedst thine heart to let me in : o love passing not knowledge only , but wonder also ! o mercy , not incident into any thing lesse then infinite ; nor , by any thing lesse , comprehensible ! sect . 4. the wonderfull effects of the love of christ : his incarnation . but , oh dear lord , when from the object of thy mercy , i cast mine eyes upon the effects and improvement of thy divine favours ; and see what thy love hath drawn from thee towards the sons of men , how am i lost in a just amazement ? it is that which fetcht thee down from the glory of the highest heavens , from the bosome of thine eternall father to this lower world , the region of sorrow and death : it is that which ( to the wonder of angels ) cloathed thee with this flesh of ours , and brought thee ( who thoughtst it no robbery to be equall with god ) to an estate lower then thine own creatures . oh mercy transcending the admiration of all the glorious spirits of heaven , that god would be incarnate ! surely , that all those celestiall powers should be redacted to either worms , or nothing ; that all this goodly frame of creation should run back into its first confusion , or be reduced to one single atome ; it is not so high a wonder as for god to become man those changes ( though the highest that nature is capable of ) are yet but of things finite ; this is of an infinite subject , with which the most excellent of finite things can hold no proportion : oh the great mystery of godlinesse ; god manifested in the flesh , and seen of angels ! those heavenly spirits had ever since they were made , seen his most glorious deity , and adored him as their omnipotent creator ; but to see that god of spirits invested with flesh , was such a wonder , as had been enough ( if their nature could have been capable of it ) to have astonished even glory it self ; and whether to see him that was their god so humbled below themselves , or to see humanity thus advanced above themselves , were the greater wonder to them , they only know : it was your foolish misprision , o ye ignorant lystrians , that you took the servants for the master ; here only is it verified which you supposed ) that god is come down to us in the likenesse of man ; and as man conversed with men : what a disparagement do we think it was for the great monarch of babylon , for seven years together , as a beast to converse with the beasts of the field ? yet alas , beasts and men are fellow-creatures ; made of one earth , drawing in the same ayre , returning ( for their bodily part to the same dust ; symbolizing in many qualities ; and in some , mutually transcending each others : so as here may seem to be some terms of a tolerable proportion ; sith many men are in disposition too like un to beasts , and some beasts are in outward shape somewhat like unto men : but for him that was , and is , god , blessed for ever , eternall , infinite , incomprehensible , to put on flesh , and become a man amongst men , was to stoop below all possible disparities that heaven and earth can afford ; oh saviour , the lower thine abasement was for us , the higher was the pitch of thy divine love to us . sect . 5. his love in his sufferings . yet in this our humane condition there are degrees ; one rules and glitters in all earthly glory ; another sits despised in the dust ; one passes the time of his life in much jollity and pleasure ; another wears out his dayes in sorrow and discontentment ; blessed jesu , since thou wouldst be a man , why wouldst thou not be the king of men ? since thou wouldst come down to our earth , why wouldst thou not enjoy the best entertainment that the earth could yeeld thee ? yea , since thou who art the eternall son of god , wouldst be the son of man , why didst thou not appear in a state like to the king of heaven , attended with the glorious retinue of blessed angels ? o yet greater wonder of mercies ; the same infinite love that brought thee down to the form of man , would al so bring thee down , being man , to the form of a servant . so didst thou love man that thou wouldst take part with him of his misery , that he might take partwith thee of thy blessednesse : thou wouldst be poor to enrich us , thou wouldst be burdened for our ease , tempted for our victory , despised for our glory . with what lesse then ravishment of spirit can i behold thee , who wert from everlasting cloathed with glory and majesty , wrapped in rags : thee , who fillest heaven and earth with the majesty of thy glory , cradled in a manger ; thee , who art the god of power , fleeing in thy mothers arms from the rage of a weak man ; thee , who art the god of israel , driven to be nursed out of the bosome of thy church ; thee , who madest the heaven of heavens , busily working in the homely trade of a foster-father ; thee , who commandest the devils to their chains , transported and tempted by that foul spirit ; thee , who art god all-sufficient , exposed to hunger , thirst , wearinesse , danger , contempt , poverty , revilings , scourgings , persecution ; thee , who art the just judge of all the world , accused and condemned ; thee , who art the lord of life , dying upon the tree of shame and curse ; thee , who art the eternall son of god , strugling with thy fathers wrath ; thee , who hadst said , i and my father are one , sweating drops of bloud in thine agony , and crying out on the crosse , my god , my god , why hast thou forsaken me ? thee , who hast the keyes of hell , and of death , lying sealed up in another mans grave : oh saviour , whither hath thy love to mankinde carryed thee ? what sighs , and groans , and tears and bloud , hast thou spent upon us wretched men ? how dear a price hast thou paid for our ransome ? what raptures of spirit can be sufficient for the admiration of thy so infinite mercy ? be thou swallowed up , o my soul , in this depth of divine love ; and hate to spend thy thoughts any more upon the base objects of this wretched world , when thou hast such a saviour to take them up . sect . 6. his love in preparing heaven for us . but o blessed jesu , if from what thou hast suffered for me , i shall cast mine eyes upon what thou hast done for my soul , how is my heart divided betwixt the wonders of both ; and may as soon tell how great either of them is , as whether of them is the greatest . it is in thee that i was elected from all eternity ; and ordained to a glorious inheritance before there was a world : we are wont ( o god ) to marvell at , and blesse thy provident beneficence to the first man , that before thou wouldst bring him forth into the world , thou wert pleased to furnish such a world for him , so goodly an house over his head , so pleasant a paradise under his feet , such variety of creatures round about him for his subjection , and attendance ; but how should i magnifie thy mercy , who before that man , or that world had any beeing , hast so far loved me as to pre-ordain me to a place of blessednesse in that heaven which should be , and to make me a co-heir with my christ of thy glory : and oh , what an heaven is this that thou hast laid out for me : how resplendent , how transcendently glorious ? even that lower paradise which thou providedst for the harbour of innocence and holinesse , was full of admirable beauty , pleasure , magnificence , but if it be compared with this paradise above , which thou hast prepared for the everlasting entertainment of restored souls , how mean and beggerly it was ? oh match too unequall , of the best peece of earth , with the highest state of the heaven of heavens . in the earthly paradise i finde thine angels , the cherubim ; but it was to keep man off from that garden of delight , and from the tree of life in the midst of it ; but in this heavenly one i finde millions of thy cherubim , and seraphim rejoycing at mans blessednesse , and welcomming the glorified souls to their heaven : there i finde but the shadow of that , whereof the substance is here ; there we were so possessed of life that yet we might forfeit it ; here is life without all possibility of death : temptation could finde accesse thither , here is nothing but a free and compleat fruition of blessednesse : there were delights fit for earthly bodies ; here is glory more then can be enjoyed of blessed souls : that was watered with four streams , muddy , and impetuous ; in this is the pure river of the water of life , clear as crystall , proceeding out of the throne of god , and of the lamb : there i finde thee onely walking in in the cool of the day ; here manifesting thy majesty continually : there i see only a most pleasant orchard , set with all manner of varieties of flourishing and fruitfull plants ; here i finde also the city of god infinitely rich , and magnificent ; the building of the wall of it , of jasper ; and the city it self pure gold , like unto clear glasse ; and the foundations of the wall garnished with all manner of precious stones : all that i can here attain to see , is the pavement of thy celestiall habitation : and , lord , how glorious it is ; how be spangled with glittering starres ; for number , for magnitude equally admirable ? what is the least of them , but a world of light ? and what are all of them , but a confluence of so many thousand worlds of beauty and brightnesse met in one firmament ? and if this floor of thine heavenly palace be thus richly set forth , oh , how infinite glory and magnificence must there needs be within ? thy chosen vessell , that had the priviledge to be caught up thither , and to see that divine state , ( whether with bodily , or mentall eyes ) can expresse it no otherwise , then that it cannot possibly be expressed : no , lord , it were not infinite if it could be uttered ; thoughts go beyond words ; yet even these come far short also ; he that saw it , sayes ; eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . sect . 7. his love in our redemption from death and hell . yet is thy love , o saviour , so much more to be magnified of me , in this purchased glory ; when i cast down mine eyes , and look into that horrible gulf of torment , and eternall death , whence thou hast rescued my poor soul : even out of the greatest contentment which this world is capable to afford unto mankinde , to be preferred to the joyes of heaven , is an unconceivable advantage ; but from the depth of misery to be raised up unto the highest pitch of felicity , addes so much more to the blessing , as the evill from which we are delivered is more intolerable : oh blessed jesu , what an hell is this out of which thou hast freed me ? what dreadfull horror is here ? what darknesse ? what confusion ? what anguish of souls that would , and cannot die ? what howling , and yelling , and shrieking , and gnashing ? what everlasting burnings ? what never slaking tortures ? what mercilesse fury of unweariable tormentors ? what utter despair of any possibility of release ? what exquisitenesse , what infinitenesse of pains that cannot , yet must be endured ? oh god , if the impotent displeasure of weak men have devised so subtle engins of revenge upon their fellow-mortals , for but petty offences ; how can we but think thine infinite justice and wisdome must have ordained such forms and wayes of punishment for hainous sins done against thee , as may be answerable to the violation of thy divine majesty ? oh therefore the most fearfull and deplored condition of damned spirits , never to be ended , never to be abated ; oh those unquenchable flames ▪ oh that burning tophet , deep and large ; and those streams of brimstone wherewith it is kindled ; oh that worm ever gnawing and tearing the heart , never dying , never sated : oh ever-living death , oh ever renuing torments ; oh never pitied , never intermitted damnation ; from hence o saviour , from hence it is that thou hast fetcht up my condemned soul ; this is the place , this is the state out of which thou hast snatcht me up into thy heaven : oh love and mercy more deep then those depths from which thou hast saved me ; more high then that heaven to which thou hast advanced me ! sect . 8. christs love in giving us the guard of his angels . now whereas in my passage from this state of death towards the fruition of immortall glory , i am way-laid by a world of dangers ; partly , through my own sinfull aptnesse to miscarriages , and partly , through the assaults of my spirituall enemies , how hath thy tender love and compassion , o blessed jesu , undertaken to secure my soul , from all these deadly perils ; both without out , and within : without , by the guardance of thy blessed angels : within , by the powerfull inoperation of thy good spirit which thou hast given me ? oh that mine eyes could be opened with elishaes servant , that i might see those troops of heavenly souldiers , those horses and chariots of fire , wherewith thou hast encompassed me ! every one of which is able to chase away a whole host of the powers of darknesse : who am i , lord , who am i , that , upon thy gracious appointment , these glorious spirits should still watch over me in mine uprising , and down lying ; in my going out , and coming in ? that they should bear me in their arms , that they should shield me with their protection ? behold , such is their majesty and glory , that some of thy holiest servants have hardly been restrained from worshipping them ; yet so great is thy love to man , as that thou hast ordained them to be ministring spirits , sent forth to minister for them who shall be heirs of salvation . surely they are in nature far more excellent then man ; as being spirituall substances , pure intelligences , meet to stand before the throne of thee the king of glory ; what a mercy then is this , that thou , who wouldst humble thy self to be lower then they , in the susception of our nature ; art pleased to humble them in their offices to the guardianship of man , so far , as to call them the angels of thy little ones upon earth ? how hast thou blessed us , and how should we blesse thee in so mighty , and glorious attendants ? sect . 9. his love in giving us his holy spirit . neither hast thou , o god , meerly turn'd us over to the protection of those tutelary spirits ; but hast held us still in thine own hand ; having not so strongly defenced us without ; as thou hast done within ; since that , is wrought by thine angels , this , by thy spirit ; oh the soveraign and powerfull influences of thy holy ghost ; whereby we are furnished with all saving graces , strengthned against all temptations , heartned against all our doubts and fears ; enabled both to resist , and overcome ; and upon our victories , crowned . oh divine bounty , far beyond the reach of wonder ! so god ( the father ) loved the world , that he gave his only begotten son , that whosoever beleeveth in him should not perish , but have everlasting life : so god the son loved the world of his elect , that he gave unto them the holy spirit of promise , whereby they are sealed unto the day of redemption , whereby according to the riches of his glory they are strengthened with might in the inner man ; by the vertue whereof shed abroad in their hearts , they are enabled to cry , abba , father . oh gifts ; either of which are more worth then many worlds ; yet through thy goodnesse , o lord , both of them mine ▪ how rich is my soul through thy divine munificence , how over-laid with mercies ? how safe in thine almighty tuition ? how happy in thy blessed possession ? now therefore i dare in the might of my god , bid defiance to all the gates of hell ; do your worst , o all ye principalities and powers , and rulers of the darknesse of this world , and spirituall wickednesses in high places ; doe your worst ; god is mine , and i am his ; i am above your malice in the right of him whose i am ; it is true , i am weak , but he is omnipotent ; i am sinfull , but he is infinite holinesse ; that power , that holinesse in his gracious application is mine ; it is my saviours love that ●ath made this happy exchange of his righteousnesse for my sin ; of his power for my infirmity ; who then shall lay any thing to the charge of gods elect ? it is god that justifieth : who shall separate us from the love of christ ? shall tribulation , or distresse , or persecution , or famine , or nakednesse , or perill , or sword ? nay , in all these things we are more then conquerours through him that loved us : so as , neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come ; nor height , nor depth , nor any other creature shall be able to separate us from the love of god which is in christ jesus our lord. lo , where this love is placed ; were it our love of god , how easily might the power of a prevalent temptation separate us from it , or it from us ; for , alas , what hold is to be taken of our affections , which , like unto water , are so much more apt to freez because they have been heated ; but it is the love of god to us in christ jesus , which is ever as himself constant and eternall : he can no more cease to love us , then to be himself ; he cannot but be unchangeable , we cannot but be happy . sect . 10. our sense and improvement of christs love in all the former particulars : and first , in respect of the inequality of the persons . all this , o dear jesu , hast thou done , all this hast thou suffered for men ; and oh now for an heart that might be some wayes answerable to thy mercies ! surely , even good natures hate to be in debt for love ; and are ready to repay favours with interest ; oh for a soul sick of love , yea sick unto death ! why should i , how can i be any otherwise , any whit lesse affected , o saviour ? this only sicknesse is my health , this death is my life , and not to be thus sick , is to be dead in sins and trespasses . i am rock and not flesh , if i be not wounded with these heavenly darts : ardent affection is apt to attract love even where is little or no beauty ; and excellent beauty is no lesse apt to enflame the heart where there is no answer of affection ; but when these two meet together , what breast can hold against them ? and here they are both in an eminent degree . thou canst say even of thy poor church ( though labouring under many imperfections ) thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck ; how fair is thy love , my sister , my spouse ? and canst thou , o blessed saviour be so taken with the incurious and homely features of thy faithfull ones ; and shall not we much more bee altogether enamoured of thine absolute and divine beauty ? of whom every beleeving soul can say ; my beloved is white and ruddy , the chiefest among ten thousand ; his head is as the most fine gold ; his eyes are as the eyes of doves by the rivers of waters , his cheeks are as a bed of spices , as sweet flowers ; his lips like lillies , dropping sweet smelling myrrhe , &c. it hath pleased thee , o lord , out of the sweet ravishments of thy heavenly love , to say to thy poor church , turn away thine eyes from me , for they have overcome me ; but oh let me say unto thee ; turn thine eyes to me , that they may overcome me ; i would be thus ravished , thus overcome ; i would be thus ravish , thus overcome , i would be thus out of my self , that i might be all in thee . thou lovedst me before i had beeing ; let me now that i have a beeing be wholly taken up with thy love ; let me set all my soul upon thee that gavest me beeing ; upon thee who art the eternall , and absolute self-being ; who hast said , and only could say , i am that i am ; alas , lord , we are nothing but what thou wilt have us ; and cease to be when thou callest in that breath of life which thou hast lent us ; thou art that incomprehensibly glorious , and infinite self-existing spirit , from eternity , in eternity , to eternity , in , and from whom all things are : it is thy wonderfull mercy that thou wouldst condescend so low , as to vouchsafe to be loved of my wretchednesse , of whom thou mightest justly require and expect nothing but terrour and trembling . it is my happinesse that i may be allowed to love a majesty so infinitely glorious : oh let me not be so far wanting to my own felicity , as to be lesse then ravished with thy love . sect . 11. a further inforcement of our love to christ in respect of our unworthiness and his sufferings , and prepared glory . thou lovedst me when i was deformed , loathly , forlorn , and miserable ; shall i not now love thee when thou hast freed me , and deckt me with the ornaments of thy graces ? lord jesu , who should enjoy the fruit of thine own favours but thy self ? how shamefully injurious were it , that when thou hast trimm'd up my soul , it should prostitute it self to the love of the world ? oh take my heart to thee alone ; possesse thy self of that which none can claim but thy self . thou lovedst me when i was a professed rebell against thee , and receivedst me not to mercy only , but to the indearment of a subject , a servant , a son ; where should i place the improvement of the thankfull affections of my loyalty and duty but upon thee ? thou , o god , hast so loved us , that thou wouldst become the son of man for our sakes , that we who are the sons of men might become the sons of god ; oh that we could put off the man , to put on christ ; that we could neglect and hate our selves for thee that hast so dearly loved us as to lay aside thine heavenly glory for us ! how shall i be vile enough , o saviour , for thee , who for my sake ( being the lord of life and glory ) wouldst take upon thee the shape of a servant : how should i welcome that poverty which thy choice hath sanctified ? how resolutely shall i grapple with the temptations of that enemy , whom thou hast foiled for me ? how ●hearfully should i passe through ●hose miseries and that death , which ●hou hast sweetned ? with what comfortable assurance shall i look upon the face of that mercifull justice which thou hast satisfied ? but oh what a blessed inheritance hast thou in ●ine infinite love provided for me ? 〈◊〉 inheritance incorruptible , and un●●filed , and that fadeth not away , re●erved in heaven for me ; so as when ●●y earthly house of this tabernacle ●hall be dissolved , i have a building of god , an house not made with ●ands , eternall in the heavens : an ●ouse ? yea , a palace of heavenly ●●ate and magnificence ; neither is it ●esse then a kingdome that abides there ●or me : a kingdome so much more ●bove these worldly monarchies , as ●eaven is above this clod of earth : now , lord , what conceits , what affections of mine can be in the least sort answerable to so transcendent mercy ? if some friend shall have been pleased to bestow some mean legacy upon me ; or shall have feoffed me in some few acres of his land ; how deeply do i finde my self obliged to the love and memory of so kinde a benefactor ? o then , lord , how can my soul be capable of those thoughts and dispositions , which may reach to the least proportion of thine infinite bounty , who of a poor worm on earth , hast made me an heir of the kingdome of heaven ? wo is me , how subject are these earthly principalities to hazard , and mutability , whether through death , or insurrection ; but this crown which thou hast laid up for me is immarcescible ; and shall sit immovably fast upon my head , not for years , not for millions of ages , but for all eternity ; oh let it be my heaven here below , in the mean while , to live in a perpetuall fruition of thee , and to begin those alelujahs to thee here , which shall be as endlesse as thy mercy , and my blessednesse . sect . 1. the improvement of our love to christ for the mercy of his deliverance , of the tuition of his angels , of the powerfull working of his good spirit . hadst thou been pleased to have translated me from thy former paradise , the most delightfull seat of mans originall integrity and happinesse , to the glory of the highest heaven , the preferment had been infinitely gracious ; but to bring my soul from the nether most hell and to place it among the chore of angels , doubles the thank of thy mercy , and the measure of my obligation : how thankfull was thy prophet but to an ebedmelech , that by a cord and rags let down into that dark dungeon , helpt him out of that uncomfortable pit wherein he was lodged ; yet , what was there but a little cold , hunger , stench , closenesse , obscurity ? lord , how should i blesse thee , that hast fetcht my soul from that pit of eternall horrour , from that lake of fire and brimstone , from the everlasting torments of the damned , wherein i had deserved to perish for ever ? i will sing of thy power ; unto thee , o my strength , will i sing ; for god is my deliverer , and the god of my mercie . but , o lord , if yet thou shouldst leave me in my own hands , where were i ? how easily should i be rob'd of thee with every temptation ? how should i be made the scorn and insultation of men and devils ? it is thy wonderfull mercy that thou hast given thine angels charge over me ; those angels great in power , and glorious in majesty are my sure ( though invisible ) guard : o blessed jesu , what an honour , what a safety is this , that those heavenly spirits which attend thy throne should be my champions ; those that ministred to thee after thy temptation , are ready to assist and relieve me in mine ; they can neither neglect their charge , because they are perfectly holy , nor fail of their victory , because they are ( under thee ) the most powerfull . i see you , o ye blessed guardians , i see you by the eye of my faith , no lesse truly , then the eye of my sense sees my bodily attendants ; i do truly ( though spiritually ) feel your presence by you gratious operations , in , upon , and for me ; and i do heartily blesse my god and yours , for you , and for those saving offices that ( through his mercifull appointment ) you ever do for my soul . but as it was with thine israelies of old , that it would not content them that thou promisedst , and wouldst send thine angell before them , to bring them into the land flowing with milk and honey , unlesse thy presence , o lord , should also go along with them ; so is it still with me and all thine , wert not thou with , and in us , what could thine angels do for us ? in thee it is that they move and are ; the same infinite spirit which works in , and by them , works also in me : from thee it is , o thou blessed and eternall spirit , that i have any stirrings of holy motions , any breathings of good desires , any life of grace , any will to resist , any power to overcome evill ; it is thou , o god , that girdest me with strength unto battell ; thou hast given me the shield of thy salvation ; thy right hand hath holden me up ; thou hast also given me the necks of mine enemies . glory and praise be to thee , o lord , which alwaies causest us to triumph in christ ; who crownest us with loving kindnesse , and tender mercies ; and hast not held us short of the best of thy favours . truly , lord , hadst thou given us but a meer beeing , as thou hast done to the lowest rank of thy creatures , it had been more then thou owest us : more then ever we could be able to requite to thy divine bounty ; for every beeing is good , and the least degree of good is farre above our worthiness ; but , that to our beeing thou hast added life , it is yet an higher measure of thy mercy ; for certainly , of thy common favours , life is the most precious ; yet this is such a benefit as may be had and not perceived ; for even the plants of the earth live and feel it not ; that to our life therefore thou hast made a further accession of sense , it is yet a larger improvement of thy beneficence : for this faculty hath some power to manage life ; and makes it capable to affect those means which may tend to the preservation of it , and to decline the contrary ; but this is no other then the brute creatures enjoy equally with us , and some of them beyond us : that therefore to our sense thou hast blessed us with a further addition of reason , it is yet an higher pitch of munificence ; for hereby we are men ; and , as such , are able to attain some knowledge of thee our creator , to observe the motions of the heavens , to search into the natures of our fellow-creatures , to passe judgement upon actions , and events , and to transact these earthly affairs to our own best advantage . but when all this is done , wo were to us if we were but men ; for our corrupted reason renders us of all creatures the most miserable : that therefore to our reason thou hast superadded faith ; to our nature grace ; and of men hast made us christians ; and to us , as such , hast given thy christ , thy spirit ; and thereby made us of enemies , sons , and heirs ; co-heirs with christ of thine eternall and most glorious kingdome of heaven ; yea , hast incorporated us into thy self , and made us one spirit with thee our god ; lord , what room can there be possibly in these strait and narrow hearts of ours for a due admiration of thy transcendent love and mercy ? i am swallowed up , o god , i am willingly swallowed up in this bottomelesse abysse of thine infinite love ; and there let me dwell in a perpetuall ravishment of spirit , till being freed from this clog of earth , and filled with the fulness of christ , i shall be admitted to enjoy that , which i cannot now reach to wonder at , thine incomprehensible blisse , and glory which thou laid up in the highest heavens for them that love thee , in the blessed communion of all thy saints , and angels , thy cherubim , and seraphim , thrones , dominions , and principalities , and powers ; in the beatificall presence of thee the ever-living god , the eternall father of spirits , father , son , holy ghost , one infinite deity , in three , co-essentially , co-eternally , co-equally glorious persons ; to whom be blessing , honour , glory , and power for ever and ever . amen , allelujah . the christian , laid forth in his whole disposition and carriage . by j. h. d. d. b. n. london , printed by e. cotes , for john sweeting , at the angell in popes-head alley , 1652. the contents . the exhortatory preface . § . 1. the christians disposition . § . 2. his expence of the day . § . 3. his recreations . § . 4. his meals . § . 5. his nights rest . § . 6. his carriage . § . 7. his resolution in matter of religion . § . 8. his discourse . § . 9. his devotion . § . 10. his sufferings . § . 11. his conflicts . § . 12. his death . an exhortary preface to the christian reader . ovt of infallible rules and long experience have i gathered up this true character of a christian : a labour ( some will think ) might have been well spared : every man professes both to know and act this part ; who is there that would not be angry , if but a question should be made either of his skill , or interest ? surely , since the first name given at antioch , all the beleeving world hath been ambitious of the honour of it ; how happy were it , if all that are willing to wear the livery , were as ready to do the service . but it fals out here , as in the case of all things that are at once honourable , and difficult , every one affects the title , few labour for the truth of the atchievement . having therefore leisure enough to look about me , and finding the world too prone to this worst kinde of hypocrisie , i have made this true draught , not more for direction , then for tryall . let no man view these lines as a stranger , but when he looks in this glasse , let him ask his heart whether this be his own face ; yea , rather when he sees this , face , let him examine his heart whether both of them agree with their pattern . and where he findes his failings , ( as who shall not ? ) let him strive to amend them ; and never give over , whiles he is any way lesse fair then his copy . in the mean time , i would it were lesse easie , by these rules , to judg even of others besides our selves ; or , that it were uncharitable to say , there are many professors , few christians ; if words and forms might carry it , christ would have clients enow : but if holinesse of disposition , and uprightnesse of carriage must be the proof , woe is me , in the midst of the land , among the people , there is as the shaking of an olive tree , and as the gleaning grapes where the vintage is done . ( esai . 24. 13. ) for where is the man hath obtained the mastery of his corrupt affections , and to be the lord of his unruly appetite ? that hath his heart in heaven , whiles his living carkasse is stirring here upon earth ? that can see the invisible , and secretly enjoy that saviour , to whom he is spiritually united ? that hath subdued his will and reason to his beleefe ; that fears nothing but god ; loves nothing but goodnesse ; hates nothing but sin ; rejoyceth in none but true blessings ? whose faith triumphs over the world ; whose hope is anchored in heaven : whose charity knows no lesse bounds then god , and men : whose humility represents him as vile to himself , as he is honorable in the reputation of god ; who is wise heaven ward ; however he passes with the world ; who dares be no other then just whether he win or l●se ; who is frugally liberall , discreetly couragous , holily temperate a● who is even a thrifty manager of his houres , so dividing the day betwixt his god , and his vocation , that neither shall finde fault with a just neglect , or an unjust partiality : whose recreations are harmlesse , honest , warrantable , such as may refresh nature , not debauch it : whose diet is regulated by health , not by pleasure , as one whose table shall be no altar to his belly , nor snare to his soul : who in his seasonable repose lies down , and awakes with god , caring only to relieve his spirits ; not to cherish sloth . whose carriage is meek , gentle , compliant , beneficiall in whatsoever station ; in magistracy unpartially just ; in the ministery conscionably faithful ; in the rule of his family wisely provident , and religiously exemplary ; shortly , who is a discreet and loving yoke-fellow , a tender and pious parent , a dutious and awfull sonne : an humble and obsequious servant , an obedient and loyall subject . whose heart is constantly setled in the main truthes of christian religion , so as he cannot be removed ; in litigious points , neither too credulous , nor too peremptory : whose discourse is such as may be meet for the expressions of a tongue that belongs to a sound , godly , and charitable heart ; whose breast continually burnes with the heavenly fire of an holy devotion ; whose painfull sufferings are overcome with patience , and chearfull resolutions ; whose conflicts are attended with undaunted courage , and crowned with an happy victory : lastly , whose death is not so full of fear and anguish , as of strong consolations in that saviour , who hath overcome and sweetned it ; nor of so much dreadfulnesse in it selfe , as of joy in the present expectation of that blessed issue of a glorious immortality , which instantly succeeds it . such is the christian whom we doe here characterize , and commend to the world both for tryall , and imitation ; neither know i which of these many qualifications can be missing in that soul , who layes a just claim to christ , his redeemer . take your hearts to task , therefore my dear brethren , into whose hands soever these lines shall come : and , as you desire to have peace at the last , ransack them thoroughly ; not contenting your selves with a perfunctory , and fashionable over-sight ( which wil one day leave you irremediably miserable ) but so search , as those that resolve not to give over till you finde these gracious dispositions in your bosoms , which i have here described to you : so shall we be , and make each other happy in the successe of our holy labours ; which the god of heaven blesse in both our hands , to his owne glory ; and our mutual comfort in the day of the appearing of our lord jesus christ , amen . the christian . sect . 1. his disposition . the christian is a man and more ; an earthly saint , an angell cloathed in flesh ; the only lawfull image of his maker , and redeemer ; the abstract of gods church on earth : a modell of heaven made up in clay ; the living temple of the holy ghost . for his disposition , it hath in it as much of heaven , as his earth may make room for ; he were not a man , if he were quite free from corrupt affections ; but these he masters , and keeps in with a strait hand ; and if at any time they grow test●y and headstrong , he breaks them with a severe discipline , and will rather punish himself , then not tame them ; he checks his appetite with discreet , but strong denials , and forbears to pamper nature , lest it grow wanton , and impetuous ; he walks on earth , but converses in heaven ; having his eyes fixed on the invisible , and enjoying a sweet communion with h●s god , and saviour ; whiles all the rest of the world sits in darknesse , he lives in a perpetuall light ; the heaven of heavens is open to none but him ; thither his eye pierceth , and beholds those beams of inaccessible glory , which shine in no face but his : the deep mysteries of godlinesse which to the great clerks of the world are as a book clasped and sealed up , lye open before him fair and legible ; and whiles those book-men know whom they have heard of , he knowes whom he hath beleeved : he will not suffer his saviour to be ever out of his eye ; and if through some worldly interceptions , he lose the fight of that blessed object for a time , he zealously retrives him , not without an angry theck of his own mis-carriage ; and is now so much the more fixed by his former flackning ; so as he will hence forth sooner part with his soul , then his redeemer . the termes of entirenesse wherein he stands with the lord of life , are such as he can feel ; but cannot expresse , though hee should borrow the language of angels : it is enough that they two are one spirit : his reason is willingly captivated to his faith ; his will to his reason ; and his affections to both : he fears nothing that he sees in comparison of that which he sees not ; and displeasure is more dreadfull to him then smart : good is the adequate object of his love ; which he duly proportions according to the degrees of its eminence ; affecting the chief good , not without a certain ravishment of spirit ; the lesser with a wise and holy moderation . whether he do more hate sin , or the evill spirit that suggests it , is a question ; earthly contents are too mean grounds whereon to raise his joy ; these , as he baulks not when they meet him in his way , so he doth not too eagerly pursue ; he may taste of them , but so , as he had rather fast then surfet . he is not insensible of those losses which casualty , or enmity may inflict ; but that which lies most heavily upon his heart , is his sin : this makes his sleep short and troublesome , his meals stomachlesse , his recreations listlesse ; his every thing , tedious ; till he finde his soul acquitted by his great surety in heaven : which done , he feels more peace and pleasure in his calm , then he found horrour in the tempest . his heart is the store-house of most precious graces : that faith whereby his soul is established , triumphs over the world , whether it allure , or threaten ; and bids defiance to all the powers of darknesse ; not fearing to be foiled by any opposition : his hope cannot be discouraged with the greatest difficulties ; but bears up against naturall impossiblities ; and knows how to reconcile contradictions ; his charity is both extensive , and servent ; barring out no one that bears the face of a man ; but pouring out it self upon the houshold of faith ; that studies good constructions of men , and actions ; and keeps it self free both from suspicion , and censure : grace doth not more exalt him , then his humility depresses him : were it not for that christ who dwels in him , he could think himself the meanest of all creatures ; now , he knows he may not disparage the deity of him , by whom he is so gloriously inhabited ; in whose only right he can be as great in his own thoughts , as he is despicable in the eyes of the world . he is wise to god-ward , however it be with him for the world ; and well knowing he cannot serve two masters , he cleaves to the better ; making choice of that good part which can never be taken from him ; not so much regarding to get that which he cannot keep , as to possesse himself of that good which he cannot lose . he is just in all his dealings with men ; hating to thrive by injury , and oppression ; and will rather leave behind something of his own , then filch from anothers heap . he is not close fisted , where there is just occasion of his distribution ; willingly parting with those metals which he regards only for use ; not caring for either their colour , or substance ; earth is to him no other then it self , in what ●hiew so ever it appeareth . in every good cause he is bold as a lion ; and can neither fear faces , nor shrink at dangers : and is rather heartned with opposition , pressing so much the more where he finds a large door open , and many adversaries ; and when he must suffer , doth as resolutely stoop , as he did before valiantly resist . he is holily temperate in the use of all gods blessings , as knowing by whom they are given , and to what end ; neither dares either to mis-lay them , or to mis-spend them lavishly : as duly weighing upon what tearmes he receives them ; and fore-expecting an account . such an hand doth he carry upon his pleasures and delights , that they run not away with him ; he knows how to slacken the reins without a debauched kind of dissolutenesse , and how to straiten them without a sullen rigour . sect . 2. his expence of the day . he lives as a man that hath borrowed his time , and challenges not to be an owner of it ; caring to spend the day in a gracious and well-governed thrift ; his first mornings task , after he hath lifted up his heart to that god who gives his beloved sleep , shall be to put himself into a due posture , wherein to entertain himself , and the whole day : which shall be done , if he shall effectually work his thoughts to a right apprehension of his god , of himself , of all that may concern him . the true posture of a christian then , is this ; he sees still heaven open to him , and beholds and admires the light inaccessible ; he sees the all-glorious god ever before him ; the angels of god about him ; the evill spirits aloof off enviously groyning , and repining at him ; the world under his feet , willing to rebell , but forced to be subject ; the good creatures ready to tender their service to him ; and is accordingly affected to all these ; he sees heaven open with joy and desire of fruition ; he sees god with an adoring awfulnesse ; he sees the angels with a thankfull acknowledgement , and care not to offend them ; he sees the evill spirits with hatred and watchfull indignation ; he sees the world with an holy imperiousnesse , commanding it for use , and scorning to stoop to it for observance ; lastly , he sees the good creatures , with gratulation , and care to improve them to the advantage of him that lent them . having thus gathered up his thoughts , and found where he is , he may now be fit for his constant devotion ; which he fals upon , not without a trembling veneration of that infinite and incomprehensible majesty , before whom he is prostrate ; now he climes up into that heaven , which he before did but behold ; and solemnly pours out his soul in hearty thanksgivings , and humble supplications into the bosome of the almighty ; wherein his awe is so tempered with his faith , that whiles he labours under the sense of his own vilenesse , he is raised up in the confidence of an infinite mercy ; now he renues his feeling interest in the lord jesus christ his blessed redeemer ; and labours to get in every breath new pledges of his gracious entirenesse ; so seasoning his heart with these earely thoughts of piety , as that they stick by him all the day after . having thus begun with his god , and begg'd his blessing : he now finds time to addresse himself to the works of his calling ; to live without any vocation , to live in an unwarrantable vocation , not to labour in the vocation wherein he lives , are things which his soul hateth : these businesses of his calling therefore , he followes with a willing and contented industry ; not as forced to it by the necessity of humane laws , or as urged by the law of necessity , out of the sense or fear of want : nor yet contrarily , out of an eager desire of enriching himself in his estate , but in a conscionable obedience to that god who hath made man to labour as the sparks to flye upward ; and hath laid it upon him both as a punishment , and charge : in the sweat of thy brows shalt thou eat thy bread . in an humble alacrity he walks on in the way , wherein his god hath set him ; yet not , the while , so intent upon his hands , as not to tend his heart ; which he lifts up in frequent ejaculations to that god , to whom he desires to be approved in all his endevours ; ascribing all the thanks both of his ability , and successe to that omnipotent hand : if he meet with any rubs of difficulty in his way , hee knows who sent them , and who can remove them ; not leglecting any prudentiall means of remedy , he is not to seek for an higher redresse . if he have occasion of trading with others ; his will may not be the rule of his gain , but his conscience ; neither dares he strive for what he can get , but what he ought : equity is here the clerk of the market ; and the measure which he would have others mete out to himself , is the standard whereby he desires to be tryed in his mensurations to all other . he hates to hoise prices upon occasion of his neighbours need ; and to take the advantage of forfaits by the clock . he is not such a slave to his trade , as not to spare an hour to his soul ; neither dares he so lavish as utterly to neglect his charge upon whatever pretence of pleasure , or devotion . shortly , he takes his work at the hand of god , and leaves it with him : humbly offering up his services to his great master in heaven ; and after al his labour fits comfortably down in the conscience of having faithfully done his task , though not without the intervention of many infirmities . sect . 3. his recreations . his recreations ( for even these humane frailty will sometimes call for ) are such , as may be meet relaxatiōs to a mind over-bent , and a body tired with honest and holy employments ; safe , inoffensive , and for time and measure fitly proportioned to the occasion ; like unto soft musick betwixt two long and stirring acts ; like unto some quick and savory sauce to a listlesse , and cloyed stomach ; like unto a sweet nap after an over-watching . he is far from those delights that may effeminate , or corrupt the mind ; abhorring to sit by those pleasures , from which he shall not rise better : he hates to turn pastime into trade ; not abiding to spend more time in whetting , thèn till his edge be sharp ; in the height of his delectations he knows to enjoy god ; from whom as he fetches his allowance , so he craves and expects a gracious acceptation , even whē he lets himself most loose . and if at any time he have gone beyond his measure , he chides himself for the excesse , and is so much the more carefull ever after to keep within compasse . he can onely make a kind of use of those contentments , wherewith light minds are transported : and can manage his disports without passion ; and leave a loser without regret . a smile to him is as much as a loud laughter to the worldling ; neither doth he entertain mirth as his ordinary attendant , but as his retainer to wait upon his serious occasions : and finally , so rejoyceth , as if he rejoyced not . sect . 4. his meals . his meals are such as nature requires , and grace moderates ; not pinching himself with a penurious niggardlinesse , nor pampering himself with a wanton excesse : his palate is the least part of his care ; so as his fare may be wholesome , he stands not upon delicacy . he dares not put his hand to the dish till he have lookt up to the owner ; and hates to put one morsell into his mouth , unblessed ; and knows it his duty to give thanks for what he hath paid for ; as well considering , that neither the meat that he eats , nor the hand and mouth that receives it , nor the mawe that digests it , nor the metall that buies it , is of his own making : and now having fed his belly , not his eye , he rises from his board , satisfied , not glutted ; and so be stirs himself upon his calling , as a man not more unwieldy by his repast , but more chearfull ; and as one that would be loth his gut should be any hindrance to his brain , or to his hand . if he shall have occasion to entertain himself and his friends more liberally , he dares not lose himself in his feast ; he can be soberly merry , and wisely free ; only in this he is willing not to be his own man , in that he gives himself for the time to his guests . his cator is friendly thrift ; and temperance keeps the boards end , and carves to every one the best measure of enough : as for his own diet , when he is invited to a tempting variety , he puts his knife to his throat ; neither dares he feed without feare , as knowing who overlooks him : obscenity , detraction , scurrility ; are barred from his table ; neither do any words sound there that are lesse savoury then the dishes . lastly , he so feeds , as if he sought for health in those viands , and not pleasure ; as if he did eat to live ; and rises not more replenished with food , then with thankfulnesse . sect . 12. his nights rest . in a due season he betakes himself to his rest , he presumes not to alter the ordinance of day , and night , nor dares confound , where distinction is made by his maker ; it is not with him as with the brute creatures , that have nothing to look after but the meer o-obedience of nature ; he doth not therefore lay himself down as the swine in the stye , or a dog in the kennell , without any further preface to his desired sleep , but improves those faculties which he is now closing up , to a meet preparation for an holy repose ; for which purpose , he first casts back his eye to the now-expired day ; and seriously considers how he hath spent it ; and will be sure to make his reckonings even with his god , before he part . then he lifts up his eyes and his heart to that god , who hath made the night for man to rest in ; and recommends himselfe earnestly to his blessed protection : and then closeth his eyes in peace , not without a serious meditation of his last rest ; his bed represents to him , his grave ; his linnen , his winding sheet ; his sleep , death ; the night , the many days of darknesse : and shortly , he so composeth his soul , as if he lookt not to wake till the morning of the resurrection : after which if he sleep , he is thankfully chearefull ; if he sleep not , his reins chasten , and instruct him in the night season : and if sleep be out of his eyes , yet god and his angels are not : whensoever he awakes , in those hands he finds himself , and therefore rests sweetly , even when he sleeps not . his very dreams however vain , or troublesome , are not to him altogether unprofitable , for they serve to bewray not only his bodily temper , but his spirituall weaknesses , which his waking resolutions shall endevour to correct . he so applies himselfe to his pillow , as a man that meant not to be drowned in sleep , but refreshed ; not limiting his rest by the insatiable lust of a sluggish and drowzie stupidnesse , but by the exigence of his health , and abilitation to his calling ; and rises from it ( not too late ) with more appetite to his work , then to a second slumber ; chearfully devoting the strength renued by his late rest , to the honour and service of the giver . sect . 11. his carriage . his carriage is not strange , insolent , surly , and overly contemptuous , but familiarly meek , humble , courteous : as knowing what mold he is made of ; and not knowing any worse man then himself ; he hath an hand ready upon every occasion to be helpfull to his neighbour ; as if he thought himself made to do good ; he hates to sell his breath to his friend , where his advice may be usefull ; neither is more ambitious of any thing under heaven , then of doing good offices ; it is his happinesse if he can reconcile quarrels , and make peace between dissenting friends . when he is chosen an umpire , he will be sure to cut even betwixt both parties ; and commonly displeaseth both , that he may wrong neither ; if he be called forth to magistracy , he puts off all private interests , and commands friendship to give place to justice ; now he knows no cousens , no enemies ; neither cousens for favour , nor enemies for revenge ; but looks right forward to the cause , without squinting aside to the persons . no flattery can keep him from brow-beating of vice ; no fear can work him to discourage vertue : where severity is requisite , he hates to enjoy anothers punishment ; and where mercy may be more prevalent , he hates to use severity : power doth not render him imperious and oppressive , but rather humbles him in the awfull expectation of his account . if he be called to the honour of gods embassie to his people , he dares not but be faithfull in delivering that sacred message , he cannot now either fear faces , or respect persons ; it is equally odious to him to hide and smother any of gods counsell , and to foist in any of his own to suppresse truth and to adulterate it ; he speaks not himself , but christ , and labours not to tickle the ear , but to save soules : so doth he goe before his flock as one that means to feed them no lesse by his example , then by his doctrine ; and would condemn himself , if he did not live the gospel , as well as preach it ; he is neither too austere in his retirednesse , nor too good-cheap in his sociablenesse ; but carries so eaven an hand that his discreet affablenesse may be free from contempt , and that he may win his people with a loving conversation ; if any of his charge be miscarried into an errour of opinion , he labours to reclaim him by the spirit of meeknesse ; so as the mis-guided may reade nothing but love in his zealous conviction ; if any be drawn into a vicious course of life , he fetches him back with a gentle , yet powerfull hand ; by an holy importunity , working the offender to a sense of his owne danger , and to a saving penitence . is he the master of a family ? he dares not be a lion in his own house ; cruelly tyrannizing over his meanest drudge : but so moderately exercises his power , as knowing himself to be his apprentices fellow-servant ; he is the mouth of his meiny to god , in his dayly devotions ; offering up for them the calves of his lips , in his morning and evening sacrifice and the mouth of god unto them in his wholesome instructions , and al godly admonitions : he goes before them in good examples of piety , and holy conversation , and so governs , as one that hathmore then meer bodies committed to his charge . is he the husband of a wife ? he carries his yoak even ; not laying too much weight upon the weaker neck , his helper argues him the principall ; and he so knows it ; that he makes a wise use of his just inequality : so remembring himself to be the superiour , as that he can be no other then one flesh : he maintains therefore his moderate authority with a conjugall love , so holding up the right of his sexe , that in the mean time he doth not violently clash with the britler vessel : as his choice was not made by weight , or by the voice , or by the hiew of the hide , but for pure affection grounded upon vertue ; so the same regards hold him close to a constant continuance of his chast love ; which can never yeeld either to change or intermission . is he a father of children ? he looks upon them as more gods then his own ; and governs them accordingly : he knows it is only their worse part which they have received from his loins , their diviner half is from the father of lights , and is now become the main part of his charge . as god gave them to him , and to the world by him : so his chief care is , that they may be begotten again to god ; that they may put off that corrupt nature which they took from him , and be made partakers of that divine nature which is given them in their regeneration . for this cause he trains them up in all vertuous and religious education : he sets them in their way , corrects their exorbitances , restraines their wilde desires and labours to frame them to all holy dispositions ; and so bestows his fatherly care upon , and for them , as one that had rather they should be good then rich , and would wish them rather dead , then debaucht : he neglects not al honest means of their provision , but the highest point he aims at , is to leave god their patrimony . in the choice of their calling , or match , he propounds , but forces not , as knowing they have also wils of their own , which it is fitter for him to bow , then to break . is he a son ? he is such as may be fit to proceed from such loins . is he a servant ? he cannot but be officious : for he must please two masters , though one under , not against the other ; when his visible master sees him not , he knowes he cannot be out of the eye of the invisible ; and therefore dares not be either negligent , or unfaithfull . the work that he undertakes , he goes through , not out of fear , but out of conscience , and would doe his businesse no otherwise then well , though he served a blind master ; he is no blab of the defects at home , and where he cannot defend , is ready to excuse : he yeelds patiently to a just reproof , and answers with an humble silence : and is more carefull not to deserve , then to avoid stripes . is he a subject ? he is awfully affected to soveraignty , as knowing by whom the powers are ordained ; he dares not curse the king , no not in his thought ; nor revile the ruler of his people , though justly faulty : much lesse dare be sclander the footsteps of gods anointed . he submits not only for wrath , but also for conscience sake , to every ordinance of god , yea , to every ordinance of man for the lords sake ; not daring to disobey in regard of the oath of god ; if he have reacht forth his hand to cut off but the skirt of the royall robe , his heart smites him : he is a true paymaster , and willingly renders tribute to whom tribute , custome to whom custome , honour to whom honour is due ; and justly divides his duties betwixt god and caesar . finally , in what ever relation he stands , he is diligent , faithfull , conscionable , observant of his rule , and carefull to be approved such , both to god and men . sect . 7. his resolution in matter of religion . he hath fully informed himself of all the necessary points of religigion ; and is so firmly grounded in those fundamentall and saving truths , that he cannot be carried about with every wind of doctrine ; as for collaterall and unmateriall verities , he neither despiseth , nor yet doth too eagerly pursue them ; he lists not to take opinions upon trust ; neither dares absolutely follow any guide , but those who he knows could not erre ; he is ever suspicious of new faces of theologicall truths ; and cannot think it safe to walk in untroden paths : matters of speculation are not unwelcome to him ; but his chief care is to reduce his knowledge to practise , and therefore he holds nothing his own , but what his heart hath appropriated , and his life acted : he dares not be too much wedded to his own conceit ; and hath so much humility , as to think the whole church of christ upon earth wiser then himself ; however he be a great lover of constancy , yet upon better reason he can change his mind in some litigious , and un-importing truths , and can be silent where he must dissent . sect . 8. his discourse . his discourse is grave , discreet , pertinent , free from vanity , free from offence ; in secular occasions nothing fals from him but seasonable and well-advised truths ; in spirituall , his speech is such , as both argues grace , and works it : no foul and unsavoury breath proceeds out of his lips ; which he abides not to be tainted with any rotten communication , with any slanderous detraction : if in a friendly merriment he let his tongue loose to an harmlesse urbanity , that is the furthest he dares goe ; scorning to come within the verge of a base scurrility . he is not apt to spend himself in censures , but as for revilings , and cursed speakings against god , or men , those his soul abhorreth . he knowes to reserve his thoughts by locking them up in his bosome under a safe silence , and when he must speak , dares not be too free of his tongue , as well knowing that in the multitude of words there wanteth not sinne . his speeches are no other then seasonable , and well fitted both to the person , and occasion ; jigges at a funerall , lamentations at a feast , holy counsell to scorners , discouragements to the dejected , and applauses to the prophane , are hatefull to him ; he meddles not with other mens matters , much lesse with affairs of state but keeps himself wisely within his own compasse : not thinking his breath well spent , where he doth not either teach , or learn. sect . 9. his devotion . he is so perpetually resident in heaven , that he is often in every day before the throne of grace ; and he never comes there without supplicatiō in his hand ; wherein also he loves to be importunate ; and he speeds accordingly , for he never departs empty ; whiles other cold suiters that come thither but in some good fits of devotion , obtain nothing but denials ; he dares not presse to gods foot-stool in his own name , ( he is conscious enough of his own unworthinesse ) but he comes in the gracious and powerfull name of his righteous mediatour , in whom he knows he cannot but be accepted ; and in an humble boldnesse for his only sake craves mercy ; no man is either more awfull , or more confident ; when he hath put up his petition to the king of heaven , he presumes not to stint the time , or manner of gods condescent ; but patiently and faithfully waits for the good hour , and ●eaves himself upon that infinite wisdome and goodnesse . he doth not affect length so much as fervour ; neither so much minds his tongue as his heart . his prayers are suited according to the degrees of the benefits sued for ; he therefore begs grace absolutely ; temporall blessings with limitation ; and is accordingly affected in the grant : neither is he more earnest in craving mercies , then he is zealously desirous to be retributory to god , whē he hath received them : not more heartily suing to be rich in grace , then to improve his graces to the honour and advantage of the bestower : with an awfull and broken heart doth he make his addresses to that infinite majesty , from whose presence he returns with comfort and joy : his soule is constantly fixed there whither he powres it out ; distraction and distrust are shut out from his closet ; and he is so taken up with his devotiō , as one that makes it his work to pray : and when he hath offered up his sacrifices unto god , his faith listens and looks in at the door of heaven to know how they are taken . sect . 10. his sufferings . every man shows fair in prosperity ; but the main triall of the christian is in suffering ; any man may steer in a good gale , and clear sea , but the mariners skill will be seen in a tempest : herein the christian goes beyond the pagans , not practise only , but admiration ; we rejoyce in tribulation , saith the chosen vessell ; lo here a point transcending all the affectation of heathenism . perhaps some resolute spirit , whether out of a natural fortitude , or out of an ambition of fame or earthly glory , may set a face upon a patient enduring of losse , or pain , but never any of those heroick gentiles durst pretend to a joy in suffering ; hither can christian courage reach ; knowing that tribulation worketh patience , and patience , experience , and experience , hope , and hope maketh not ashamed . is he bereaved of his goods and worldly estate ? he comforts himself in the conscience of a better treasure that can never be lost ; is he afflicted with sicknesse ? his comfort is that the inward man is so much more renued daily , as the outward perisheth : is he slandered and unjustly disgraced ? his comfort is that there is a blessing , which will more then make him amends ; is he banished ? he knows he is on his way home-ward ; is he imprisoned ? his spirit cannot be lockt in ; god and his angels cannot be lockt out ; is he dying ? to him to live is christ , and to dye is gain ; is he dead ? he rests from his labours , and is crowned with glory : shortly , he is perfect gold that comes more pure out of the fire then it went in ; neither had ever been so great a saint in heaven , if he had not passed through the flames of his tryall here upon earth . sect . 11. his conflicts . he knows himself never out of danger ; and therefore stands ever upon his guard ; neither of his hands are empty ; the one holds out the shield of faith ; the other manageth the sword of the spirit ; both of them are employed in his perpetual conflict . he cannot be weary of resisting , but resolves to dye fighting : he hath a ward for every blow ; and as his eye is quick to discern temptations , so is his hand and foot nimble to avoid them : he cannot be discouraged with either the number or power of his enemies , knowing that his strength is out of himself , in him in whom he can do all things ; and that there can be no match to the almighty ; he is carefull not to give advantage to his vigilant adversary ; and therefore warily avoids the occasions of sinne : and if at any time he be overtaken with the suddainnesse , or subtilty of a temptation , he speedily recovers himself by a serious repentance ; and fights so much the harder because of his foil . he hates to take quarter of the spirituall powers ; nothing lesse then death can put an and to to this quarrell ; nor nothing below victory . sect . 12. his death . he is not so careful to keep his soul within his teeth , as to send it forth well addressed for happinesse : as knowing therefore the last brunt to be most violent , he rouzeth up his holy fortitude to encounter that king of fear , his last enemy , death ; and now after a painfull sicknesse , and a resolute expectation of the fiercest assault , it fals out with him as in the meeting of the two hostile brothers , jacob and esau , in stead of grapling he finds a courteous salutation , for stabs , kisses ; for height of enmity , offices of love ; life could never befriend him so much , as death offers to do : that tenders him ( perhaps a rough , but ) a sure hand to lead him to glory ; and receives a welcome accordingly : neither is there any cause to marvell at the change ; the lord of life hath wrought it ; he having by dying subdued death , hath reconciled it to his own ; and hath ( as it were ) beaten it into these fair tearms with all the members of his mysticall body : so as whiles unto the enemies of god , death is still no other then a terrible executioner of divine vengeance , he is to all that are in christ , a plausible and sure convoy unto blessednesse ; the christian therefore now laid upon his last bed , when this grim messenger comes to fetch him to heaven , looks not so much at his dreadfull visage , as at his happy errand : and is willing not to remember what death is in it self , but what it is to us in christ ; by whom it is made so usefull and beneficiall , that we could not be happy without it ; here then comes in the last act , and employment of faith ; ( for after this brunt passed , there is no more use of faith , but of vision ) that heartens the soul in a lively apprehension of that blessed saviour , who both led him the way of suffering , and is making way for him to everlasting glory : that shews him jesus the authour and finisher of our faith , who for the joy that was set before him , endured the crosse , despising the shame , and is set down at the right hand of the throne of god ; that clings close unto him , and lays unremoveable hold upon his person , his merits , his blessednesse ; upon the wings of this faith is the soul ready to mount up toward that heaven , which is open to receive it ; and in that act of evolation puts it self into the hands of those blessed angels who are ready to carry it up to the throne of glory . sic , o , sic juvat vivere , sic perire . finis . notes, typically marginal, from the original text notes for div a45274-e610 luther in gal. hier. zanch. loc . com . 8. de symbolo apost . the kings bath affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor, preacher of the word of god at redding in barkshire. taylor, thomas, 1576-1632. 1620 approx. 233 kb of xml-encoded text transcribed from 141 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a13541) transcribed from: (early english books online ; image set 2377) images scanned from microfilm: (early english books, 1475-1640 ; 1435:01) the kings bath affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor, preacher of the word of god at redding in barkshire. taylor, thomas, 1576-1632. [2], 278 p. imprinted by felix kyngston, for thomas man, and iohn bartlet, and are to be sold at the signe of the talbot in pater-noster row, at london : 1620. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in 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overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -baptism -early works to 1800. christian life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the kings bath . affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor , preacher of the word of god at redding in barkshire . avgvst . christus baptizatus non sibi , sed nobis . at london , imprinted by felix kyngston , for thomas man , and iohn bartlet , and are to be sold at the signe of the talbot in pater-noster row. 1620. the kings bath . math . 3. 13. to the end . then came iesus from galile to iordan vnto iohn , to be baptized of him . 14. but iohn put him back , saying , i haue neede to be baptized of thee , and commest thou to me ? 15. but iesus answering , said to him , let be now , for thus it becommeth vs to fulfill all righteousnesse : so he suffered him . 16. and iesus , when he was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and he saw the spirit of god descending like a doue , and lighting vpon him . 17. and loe , a voice came from heauen , saying , this is my beloued sonne in whom i am well pleased . in this chapter the holy euangelist hath preached christ in iohns ministrie and baptisme : now hee beginneth to preach him from his owne facts and ministry , and in the words are two things : 1. the baptisme of christ. 2. his solemne inauguration into his office . 1. in the baptisme are , 1. the preparation : 2. the baptisme it selfe . 1. in the preparation are , 1. the time , then. 2. the place , christ came from galile to iordan . 3. the end of his comming , he came to iohn to bee baptized of him . 4. the dialogue betweene christ and iohn , verse 14. 15. 2. the baptisme it selfe : then he suffered him . 2. in his solemne inauguratiō are three particulars : 1. the opening of the heauens . 2. a visible appearance of the holy ghost , in the shape of a doue . 3. his fathers voice and testimonie of him . first , of the time , then : marke saith , chap. 1. 9. in those dayes , inferring it ( as mathew ) vpon iohns ministerie : when iohn had enflamed the people with earnest affection and desire to see christ , whom he had so highly preferred aboue himselfe ; when the mindes of men were so impatient of delay in this expectation of the messiah , as they would haue giuen this honour to iohn himselfe , then came iesus . 2. then when iohn had prepared the people with the baptisme of repentance , had smoothed the way to christ , had cast downe high mountaines of pride , and had humbled men , then most fitly commeth christ : so luk. 3. 21. when as all the people were baptized , then christ was baptized . 3. then when iesus began to be about thirty yeeres of age , ( saith luk. 3. 23. ) at which age the leuiticall priests were admitted to publique ministry , and not before : for iohn began in the fifteenth of tiberius , and all consent that he was borne in the fifteenth of augustus . 1. note hence the truth of scripture , and consent with it selfe ; this circumstance letteth vs see the accomplishment of two prophesies , the former in malach. 4. 5. that iohn baptist must goe before christ in the spirit of elias , that preaching that saluation which christ now brought after him , men might better both take notice , and giue better entertainement to him , whom now all expected : the latter in malach. 3. 2. that after this messenger is sent , the lord must speedily come to his temple : this marke expresseth plainly , chap. 1. 19. that when iohn was committed to prison , then came christ into galile preaching ; and math. 4. 12. when iesus heard , that iohn was deliuered vp , he returned into galile : see act. 1. 21 , 22. whence learne , that the wise prouidence of god guideth not only al actions , but all the circūstances of them also . eccles. 3. 1. to euery thing there is an appointed time ; whatsoeuer is done , suffered , enioyed , whether naturall , voluntary , or inuoluntary , it hath a set time wherein it is beautifull and comely . but especially euery vision and word of god is for an appointed time , habak . 2. 3. and though long , yet at length euery promise , euery threat , euery prediction shall come to his iust period and performance . there was a due and appointed time , when christ was to be incarnate , that is , the fulnesse of time , gal. 4. 4. and then god sent his son made of a woman : there was an appointed time to vndertake his ministry , when way was made for him by iohns ministry : there was an appointed time to finish his worke in , an houre for the power of darknesse to worke in , before which time , though they could take vp stones against him , they could not throw them at him , but , when his houre was come , he went out to meete them . there was an appointed time , in which he was to be laid in the house of death , after which three dayes he could not be held . and as it was with him , so is it with the children of god by adoption , no thing befalls them but in gods time , which they must waite and expect , not prescribe . wantest thou any good thing ? waite gods leasure as abraham did : art thou in misery vnder any euill present , or in feare of euill to come ? patiently expect the lords set time ; sowe prayers , sowe teares , thou shalt reape in due time if thou faint not ; only make not haste . lazarus must not be raised till the fourth day , nor christ himselfe til the third . times and seasons are in his hands , for the father hath put them in his owne power . againe , let vs be wise in obseruing and entertaining his seasons ; hee hath appointed vs a time of mercy , a day of visitation , a time when he is neere and may be found , a time when with the wise virgins we may enter , a time when the blessing may be obtained : and there is another time when if wee seeke with teares we shall not obtaine it , as esau. this present day is our day ; now know god , enter fellowship with him , beleeue his word , obey his voice , and in this thy day follow the things of thy peace . 2. note that then christ is fitly preached , when iohn hath made way for him : the law must prepare men , and leade them to christ as a schoolemaster ; the ceremoniall law points at him and shadowes him , but the morall forceth vnto him by shewing sinne and damnation without remedy , so as wee must despaire in our selues , & flye forth of our selues vnto christ. he is a good scholler in christs schoole that hath heard iohns voice humbling him , and being driuen out of himselfe , hath heard the voice of christ , saying , beleeue in me , turne vnto god , and bring forth the fruites of new obedience . secondly , the place : he came from galile to iordan . ● christ dwelt in nazaret , a towne of galile , where all the while before he liued priuately , and by his labour in his calling sustained himselfe and his mother : for , that hee was called the carpenter , and carpenters sonne , proues that hee exercised that trade , mark. 6. 3. and iohn 7. 15. the iewes wondred at his doctrine , seeing hee was not brought vp in learning . thus he liued in obedience to his parents , and was counted a nazarite . christ hauing thus in his owne person sanctified the priuate callings of priuate men , now hee commeth forth in publique , and entreth vpon the gathering of his church , by being himselfe gathered into it : now he leaues his parents , friends , and all , that hee may doe the worke for which he is sent . here ariseth one question by the way , whether a man may change his calling , and turne himselfe out of one into another as christ here did ? the generall rule of a christian , is , to abide in the vocation wherein he is called , and one of the necessary conditions is constancy : but yet sometimes there may be a change of one calling into another , as in these cases : 1. for priuate necessity ; as when a man is disabled from his calling , as suppose , not suffered to execute it ; or else hindred by sicknesse , age , or any incurable disease ; or when one calling is not sufficient for his honest maintenance ; or when a calling is out of request ; or the worke of it is hindred : now a man may lawfully chāge his calling , good aduice and prayer going before . 2. for the publique good , as when a priuate man is called to be a magistrate in a society ; and thus christ changed his calling , and of a priuate man is called by his father to be a publique person , euen the mediator betweene god and man. but why is the euangelist so diligent in the accurate describing of the places where these things were done ? for these reasons . 1. for the trueth of the history . 2. christ and iohn were by gods prouidence brought vp in seuerall places so distant , as one knew not the other , till christ came to his baptisme . this was so by gods appointment , lest the pharises should slander them , as if there were a collusion or plot between them : and therefore , ioh. 1. 32. iohn professed he knew him not , otherwise than by the signe which god gaue him , on whomsoeuer thou shalt see the spirit descend and abide , that is he , ver . 33. it had not been fit for iohn to haue spoke so much as he did of a familiar and knowne friend : besides , christ sent disciples to iohn , to shew him what was done : the blinde see , the deafe heare , and the poore receiue the gospell , &c. 3. nazareth was an obscure village , not fitted for this worke which christ would haue to be done , not in a secret or remote place out of mens eyes , but in publique and in sight of all the people ; for so luke saith , that when all the people were baptized , christ was baptized ; hee would not creepe into his office , but would be solemnly and openly inaugurated , that men and angels might take notice of him . 4. the lord must come to his temple , as malachi prophesied , and to his owne , ioh. 1. 11. now the place where iohn preached , was in iudea : for palestina was diuided into three parts , galile , samaria , and iudea ; now iudea was the place , wherein christ was especially to conuerse , and therefore it was meete he should be there called and set out : that was the place fittest for iohn to performe his ministry towards him , whom he must make knowne to israel , & point at as the lamb of god , ioh. 1. 31. 5. christ made choise of iordan , a famous riuer where naaman was clensed from his leprosie , 2. kings 5. 14. and which riuer those famous prophets eliah and elisha had deuided with their cloke , 2. king. 2. 8 , 13. for speciall reason , 1. for whereas the israelites about 1500. yeeres before passed ouer on dry land , vnder the conduct of ioshua , vnto the land of canaan : about the very same place did the true ioshua , our iesus , fulfill that type : for at bethabara ( signifying the house of passage ouer , in memory of that famous passage : ) did iohn baptize christ ; secondly , there were the waters diuided againe ; that way might be made for our passage into our hea●●●ly canaan , our country 〈◊〉 aboue , heb. 10. 20. thirdly , there the arke of god stood in iordan , iosh. 3. 17. now our propitiatory descends into iordan . fourthly , there god magnified ioshua that day before all israel : here god magnifies our iesus to all the israel of god , giuing such testimony vnto him as neuer was giuen to any creature . fiftly , iordan was but simple , pure and common water , fittest for baptisme , not mixt or distilled : and christ will be baptized with no better , to shew that the words of institution leaue no inherent holinesse in the water after the vse ; iordan after this was a common floud & vsed to common vses , and so any thing may bee done with the water after a child is baptized . neither find we to this iordan-water , added eyther oyle , or salt , or creame , or spittle , or any such other deuice . but why doeth christ come to iohn ? the lord to the seruant ? why rather did not iohn goe to him ? or christ might haue sent for him , and commaunded him to come to him ; but he takes a wearisome iourney vnto him : for from nazaret to bethabara was about 14. myles . thus carnall reason iudgeth , that it had been fittest for iohn to haue gone into galile , and there haue preached and baptized , if it had bin only for christs cause and ease ; but christ in great wisedome would haue it otherwise . 1. in respect of iohn : for it was prophecyed before of him , that hee must be the voice of a cryer in the wildernes of iudea , and he must keepe his place assigned . 2. that which the first adam lost from vs by pride , the second adam would restore to vs by humility ; & in euery thing debaseth himselfe , and stoopeth to helpe vs vp being falne : and therefore hee that was borne in so meane a condition , & brought vp in a poore village , out of which it was a maruell that any good could come , he sorts himselfe among the common people , commeth to iohn his seruant like a common man ; as before he was circūcised with the same knife with others , so now he will be washed with the same waters , in a common riuer with others ; he would not be singular , but , being clothed with y e same flesh , would be like other men , except in sinne , laying aside his glory for the time of dispensation . 3. he would hereby honor the ministry of man , in y t he submits himselfe vnto it , and seeketh to it with much paines and labour . whence learne 1. to put on the same minde with our lord , who for our good refused the glory of heauen , and laying dignity aside , would liue a temporal life among sinners , eate , wash , suffer and dye , and lye in the graue with and for sinners : thus for our owne and others true good , wee should lay aside our reputation , as moses refused to be called the sonne of pharaohs daughter , to suffer with gods people : a strange choyse , yet when he was of age , stayednesse and discretion , he made it . 2. as he was baptized , not by an angell or prince , but by an homely man that liued like an eremite in an austere manner of life for dyet and clothing , so must not we account baser of the sacramēts for the meannesse of the man , if a lawfull minister , seeing christ refused not the sacrament at iohns hand ; neither must wee from the meanest minister , seeing the least in the kingdom of god is greater then iohn : nay , not the meannesse only , but euen the wickednes of a minister doth not pollute the sacrament to a worthy receiuer ; why ? 1. a good minister doth not make it the better to a bad man : therefore not a bad minister the worse to a good man. 2. the efficacy of a sacrament depends on gods ordination , on the truth and power of christ , not on mans goodnesse or badnesse . a message may bee as truely deliuered by a bad man , as a good : and good wax will receiue an impression as wel by a brazen seale as a golden one . but of this point ( god willing ) wee are to deale more fully elsewhere . 3. christ was content to wash in a common water , in the floud iordan ; he feared no infection from it , though naaman the leper were washed there ; though the pharises & hypocrites washed there , yet he takes no exception , contracts no vncleannesse : so the wickednesse of another communicant doth not preiudice him that is rightly prepared ; though hee communicate with him in the sacrament , yet not in his sinne . it maketh indeed for our cōfort , when we doe receiue with such as of whose godly life and conuersation we are perswaded , because in it wee professe our selues members & fellow christians with them , and desire to be confirmed in that communion : besides , our loue and zeale may be better stirred vp by the prayers and example of such , rather then by wicked ones : but notwithstanding , 1. no mans sin can defile another , or make gods promise in vaine , nor the seale of it , to him that is no way accessary to it ; neither hath power to hinder him from the sacrament . eze. 18. 20. the same soule that sinneth , shall dye : & gal. 6. 5. euery man shall beare his owne burden . 2. christ not onely communicated heere in the seruice of god with common men , but elsewhere with those assemblies in which were many notoriously wicked , as at maries purification , luk. 2. 22. and when he went vp yeerely with his parents to ierusalem , vers. 14. besides , the apostles were continually in the temple , notwithstanding all grosse corruptions in it , luk. 24. 53. act. 21. 26. and lastly , we should otherwise bee bound not to examine our selues onely , but al others with whome we communicate : but the apostle saith , let a man therefore examine himselfe , and so let him eate and drinke ; and , hee that eateth & drinketh vnvvorthily , eateth & drinketh his owne damnation , 1. cor. 11. 28 , 29. 4. seeing christ so honoured the ministerie of man , who dare disdaine the holy ministry , and societie of the church , which the sonne of god sought vnto ? where be they that think it too base for them to goe to church , to seek the sacrament ? oh it is more state to haue baptisme come to them into their houses . nay , but the church is now our iordan ; hither come , or else thou art more stately than christ. how dare great men so despise our ministerie , which christ in his owne person hath graced , that it is not worthie their presence ? the third point is , the end of christs comming to iohn , namely , that hee might be baptized of him . why would christ be baptized ? what need had he of it ? christ needed not for himselfe : for 1. he needed not the regeneration of the holy ghost , being sanctified in the wombe , and conceiued of him . 2. baptisme is a sacrament of clensing sinne , with which hee was neuer polluted . 3. what should it seale and signifie to him , which hee wanted ? but for sundrie other reasons it was fit he should : for ( to omit that giuen here by himselfe , till we come to it , so it becomes vs to fulfill all righteousnes : ) 1 , as the high priest when he was inaugurated , had his whole body washed with water , so would our high priest entring , be commended to his fathers loue , and care , and protection in his office , by the publike ministerie of the church , that the truth might be answerable to the type . 2. although hee vndertooke not the sacrament as a sacrament of regeneration , or as a symbole of new life , yet hee did , 1. as it was a sacrament of christian societie , 1. cor. 12. 13. for , as by it the faithfull are set into his body , so would hee by it be set into the body of the saints , and take on him the common marke and priuiledge of his members : euen as we see kings and princes , by whom all hold their freedome , will sometimes bee made free , and so receiue a publike testimony of association from their people : and loe here our prince in the colours of a common souldier . 2. as baptisme is a symbole of affliction , so hee would vndertake it : so mar. 10. 38. christ calles his crosse and death by the name of baptisme . 3. christ would bee baptized , not to wash himselfe , but vs ; not to put off sinne as we , but to put on our sinne , that so our sin in him might bee washt away , that hee might sanctifie this sacrament to vs , and all waters the element of it , and in his owne person he might commend and confirme it vnto his church : also to put an end to legall worship , and to testifie that we must be spiritually washed , whereto he sets seale first in his owne person . 4. that in nothing hee might be vnlike vs , sinne onely excepted , hebr. 4. 15. but iohn baptized the baptisme of repentance , which christ needed not . being sent in the similitude of sinfull flesh , rom. 8. 3. hee would not disdaine the marke and badge of sinners ; he was as sicke among the sicke , that hee might be a most familiar and acceptable physician , is. 53. we counted him as plagued & smitten of god , and hee was numbred among the wicked , yea reiected behinde barrabas . but how could he , no sinner , take vpon him the sacrament , which is a symbole of remission of sins , of purification , of putting off the old man , and putting on the new ? 1. hee was content to be as like sinners as might be , and not be a sinner , and therfore he that tooke the curse of sinne vpon him in his execrable death , abhorred not to take a badge of sinne vpon him in his holy baptisme . admire the lords humility who knew no sinne , yet standeth among sinners to be baptized . 2. of the couenant of grace , whereof baptisme is a seale , be two parts : 1. on gods part , the promises of grace and remission of sinnes to beleeuers , with renouation of nature , &c. and thus christ receiued it not for himselfe . 2. on mans , that is , by accepting of his seale or badge ; the obligation of our selues to resigne vp our selues wholly to him , and his seruice , and become his : and thus it was meete that christ should accept the seale of the couenant , that he might be bound in our name as our head to fulfill that , which we had promised , and god required at our hands by vertue of the couenant , i will be thy god , and thou shalt be my people . and hence al the significatiue actions of baptisme , applied to christ , imply nothing else , but how hee was resigned vp wholly to his father for vs and in our stead : as for example : 1. when christ descended into the water , was signified his descending from heauen , and humbling of himselfe , to take flesh , suffer , and dye in it , chusing rather to lose his life , than his father should lose the obedience of his law. 2. the dipping , sprinkling , or his abode vnder the water , signified his death and buriall , by whose power and vertue our old man is dead and buried , that is , our corruption of nature is slaughtered and consumed . 3. his ascending out from the water , betokeneth his resurrection for our iustification , by the power of which we are regenerated and rise to life eternall : so as it appeares , that what wee were bound to , christ hath first in himselfe performed ; and enableth vs also in some measure here below , but at last by his grace shall perfectly performe it in our full holinesse aboue with himselfe . but seeing christ had been circumcised , his baptisme seemed needlesse . indeed if hee had been a priuate man , and his baptisme only personall , this obiection might seeme the stronger , ( although the iewes , conuerted by peters sermon , and already circumcised , were baptized : ) but christ as a publike person , and head of the church , in other respects was to vndertake both sacraments : 1. to shew himselfe the author of all sacraments , both of the old testament and new . 2. to manifest himselfe the mediator of both peoples , redeemer of both , the destroyer of the wall of separation , who being our peace , hath ioyned iew and gentile , and of two made one . 3. to sanctifie both sacramēts to both peoples , in whom they both attained their right ends and efficacie , and therefore hee that had sanctified circumcision in his owne person to the iewes , would now also sanctifie baptisme to y e gentiles . 4. that the law , which himselfe gaue to both peoples , himselfe might fulfill : for , seeing hee came to both peoples in the similitude of sinfull flesh , he would not refuse , but sanctifie the remedy of clensing the flesh to both ; hee would lastly approue and iustifie both gods institutions to both peoples both of the old and new circumcision , and cleare the whole law to be holy , iust , and good . this is for our consolation : here we haue christ manifesting himselfe our flesh , our brother , our suretie : here is the word made flesh , god with vs , immanuel ; god , not come downe in the likenesse of man , ( as they of lystra thought of paul and barnabas : ) but cloathed with the very nature of man , who in his perfect age , hauing growne out the seuerall ages of infancie , child-hood , and youth , to shew himselfe true man , now of thirty yeeres of age , becomes as man , our brother in the couenant , and in the seale of it : yea our surety as god and man our absolute mediator : he would , by vndertaking both sacraments , shew himselfe not onely a member of both peoples , but also the sauiour , head , and chiefe corner-stone , knitting both into one body , and spirituall house , which is his church : and all this is for vs , that wee might haue sweete comfort ; christ is among men , among sinners , that we might be among the sonnes and saints of god ; he is washed as a sinner , not to bee clensed , but to clense vs : he stands in iordan , that the waters of gods wrath beeing staied on both sides , both peoples might passe ouer to the heauenly canaan : in a word , that he might euery way helpe vs , he will bee euery way like vs : and to this purpose is this tabernacle of god amongst men , that we might haue way made to the tabernacle of god amongst angels . therefore if satan or the infidelitie of our owne hearts set vpon vs , wee see whom wee haue beleeued , our saluation is surer than the gates of hell shall euer be able to ouerthrow . againe , this is for our instruction , to note the excellencie and dignitie of this sacrament , and what esteeme wee ought to haue it in : the lord comes to the seruant a tedious iourney to seeke it ; yet many of vs , when it is brought to vs , turne our backes vpon it . what price set they vpon it , who flye foorth of the church , when this sacrament is to be administred ? shal christ that needed it not , come to it , and shall we that neede it , runne from it ? shall he seek only the baptisme of water ? and shall we so vnder-value the baptisme of water and the holie ghost ? shall he ( no sinner ) not refuse the signe of repentance for sinne ? and shall wee despise the broad seale of remission of sinne ? shall christ himself seek to iohns baptisme , and darest thou runne from christ ? this i will adde to what i haue elsewhere largely deliuered , that whosoeuer doe not present themselues with due reuerence and meditations , but runne out carelesly and profanely when baptisme is administred , they be farre from christs example , and little comfort can they haue of their baptisme , but may well feare , lest those mysteries and benefits , offred and sealed to a member of the congregation , belong not to them : for if they did , they would owne them , and not runne contemptuously from them : as good neuer baptized , as neuer meditate on it . but , were thy selfe to take no good by the sacrament , in calling to minde thine owne couenant made in baptisme , with the fruite in thy selfe , yet good order requires thy presence : 1. because the ordinance belongs not onely to the infants , parents , and sureties , but to the whole congregation , as the entring of a free-man into a corporatiō is by the whole . 2. god lookes it should be graced , and not scorned by turning thy back vpon it . were it not a most irreuerent contempt , to runne out from the word ? and is it not also , to runne from the seale ? especially the blessed trinitie being met to such a purpose , to seale such benefits to a member of that congregation ? 3. thy presence is requisite to helpe the infant by prayer , to ioyne with the congregation in prayer , and in praise for the ingrafting of a member into christs body . vers. 14. but iohn put him backe , saying , i haue need to be baptized of thee , and commest thou to mee ? sect. 2. this is a part of the dialogue betweene christ and iohn : for iohn seeing christ come to him , and his baptisme , would haue hindred him in his purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbis vrgendo obnixè prohibebat ; forbad him , that is , instantly vrged him to forbeare , and refused to admit him , and that with some contention . why did he so ? first , in respect of christ. 1. hee considered his maiesty and greatnesse aboue himselfe , the lambe of god , the sonne of god , into whose name and faith all others are baptized . 2. hee considered the purity of christ , who had no need of the baptisme of repentance ; he not onely had no sinne to be washed away , but also was the lambe that tooke away the sinnes of the world : where there is no sinne ( thought iohn ) there is no need of repentance , nor remission , nor the sacrament of it . secondly , in respect of himselfe : 1. he considered his owne basenesse , i am not worthy to loose his shooe . 2. his own vncleannesse , and that hee was a sinner , and needed to be baptized of him ; and thought it vnmeet , that a sinner should wash him that was no sinner , and more fit , that himselfe should be washed by him . thirdly , in respect of the people , lest ( seeing him baptized ) they should mis-conceiue of him : as , to be a sinner , and as one of the multitude , needing the baptisme of repentance , especially seeing before the people were baptized , they came confessing their sinnes : for this ( in iohns conceit ) might both wrong christ , and the people , and weaken the testimony that himselfe had giuen of him . whether did iohn erre in prohibiting christ , or no ? he did : for 1. well might he know , that christ would not haue offered , or attempted , or made so tedious a iourney for any thing , either vnlawfull or inconuenient , but what was most holy , most necessary , both in respect of his owne calling , as also others saluation . 2. our sauiour in his answere implieth , that iohn knew not all that belonged to his owne vocation . 3. in suffering christ , hee reuoked his errour . whence we see , that men of great vertues and excellency may erre , and be good men for all that . iohn was an excellent baptist , of admirable holinesse ; of whom christ gaue testimony , that he was not a reed shaken , but more than a prophet ; than whom a greater was not borne of women ; and yet he erred in that , which was neerly ioyned with his calling . this we see in moses , the seruant and friend of god , exod. 4. 13. who being called by god , at first ( in humility ) disabled himselfe ; and not that onely , but after god had giuen him satisfaction to all his doubts , vpon his foure refusals : 1. his owne insufficiency , and the greatnesse of the businesse , chap. 3. 11. 2. because they might enquire after gods name , ver . 14. 3. the incredulity of the people , who would not beleeue him . 4. his owne imperfection of speech : yet after all this he refused , and shewed so much infirmity , as god was very angry , euen so angry as a father could with a child . how did the apostles at the ascension of christ still dreame of an earthly kingdome , act. 1. 6. whē wilt thou restore the kingdome to israel ? and peter , act. 10. 14. being bid to rise and eate of things ceremoniall forbidden , said , not so , lord ; for no vncleane thing hath entred into my lips . 1. because god reueales not all at first to his children , who must of weake ones grow stronger ; wee know but in part till that perfect come ; god wil haue his strength knowne in weakenesse . 2. that being stil in combat , they might watch so much the more , awake out of drowsinesse , shake off security , not triumph before victory , nor suffer their weapons to rust , as fearelesse of the enemy , but still be in subduing naturall corruption . paul himselfe needed a prick in the flesh . this is the reason why all the canaanites were not presently subdued , deut. 7. 22. 3. to humble vs , and keepe vs lowe in our owne eyes , when we see what a gulfe of iniquitie we are wholy drowned in by nature , that euen the best by the best meanes and watch cannot be free ; and consequently , seeing herein the greatnesse and foulenesse of sin , we might also behold the infinite grace of god for his , christ remitting it . 4. that neither themselues should be puffed vp with their owne great gifts , nor that others should entertaine too great an opinion of the best , as being aboue the nature of man : nor yet bee discouraged too much by indwelling corruptiō , seeing the best are in the same conflict against it as we are : nor lastly to feare the preuailing of it , or our finall falling away by it , seeing the best haue been preserued by the power of god to saluation , notwithstanding their owne weakenesse . 5. that it might make for gods greater glory , and satans greater confusion , by reseruing some enemies against the day of triumph . but seeing the best & dearest saints haue erred , how may we trust their writings ? & , doth not this call the truth of the scripture into question ? no : for the penmen of scripture , while they were in their worke , were directed by infallible assistance of the spirit both in speaking and writing . 2. pet. 1. 21. the holy men of god spake , as they vvere moued by the holy ghost : though the same men as men , & out of that vvork , did faile in iudgmēt & practice . ionas in his prophecy could not erre , but as a man vvas impotēt in anger , vvhen he savv niniue vvas not destroyed . nathan , 2. sam. 7. as a priuate man vvas deceiued , in giuing dauid aduice touching the building of the temple . peter erred as a man , and went not with a right foote , and vvas vvorthy to be blamed , gal. 2. 11. first then , seeing in the best , who vvere mirrors in the world , we haue a mirrour of our frailty , let vs denie our own strength as being priuie to our owne weaknesse , and acknowledge that as farre as we be exempted in any thing from errour , it is by the grace of god , by which wee stand : and hence will follow , that wee must apply god by prayer , that he would not leade vs into tentation . secondly , beware of abusing this doctrine , which wicked men peruert to their owne destruction : oh ( say they ) the best man aliue may erre : the iust mā sinneth seuen times a day . and so they make light account of foule sinnes : but 1. the place in the prouerbs is abused : the iust falles seuen times a day , namely , into affliction , as the other part of the opposition sheweth . 2. the godly indeed doe fall into sinne , but keepe not a course in it , they goe not on as profane ones doe . 3. wee must looke both at their falles and rising , as they doe not : iohn continued not in this errour . thirdly , wee see that there is no iust cause to refuse the word , because man shewes weaknesse in any thing ; for then christ might haue refused the baptisme of iohn , and we the scriptures , because of our ministers frailties : but wee must consider , that many good ministers know not all poynts , and none haue all perfections : what iohn saw not at first , hee saw afterward ; and so may they . i haue need to bee baptized of thee . ] some haue thought , that iohn did not know christ to bee the sonne of god , and the messias ; but onely by his speech , gate , and habite , tooke him to bee some worthy and excellent man. but 1. it is vnprobable , that this worthy witnesse of him , who in the wombe sprang at his presence , as if then he had knowne him , who had immediatly before preached him to be so farre aboue himselfe , as that hee was not worthy to vnloose his shooe , that hee should not now know him to be him whom he preached . 2. if he had conceiued him to haue been onely some worthy man , hee would haue thought him fitter to haue been numbred among gods people in their baptisme , rather than haue forbidden him . 3. he must needs know him in his greatnes of deity : for none could bee greater than not to need baptisme , except the son of god. 4. he confesseth that he knew him to bee more , and greater than a meere man , euen the sonne of god , the king and sauiour of his people , who only washeth them with the holy ghost , and giueth them life eternall , i haue need to be baptized of thee . how is it then , that iohn saith , chap. 1. 31 , 33. that he knew him not , but by that signe giuen him by him that sent him , vpon whō thou shalt see the spirit rest , that is he : the which signe was not yet accomplished , vntill after the baptisme of christ ? iohn was filled with the holy ghost , and by the same spirit which caused him to acknowledge him in the wombe , before he had seene his face , was admonished that this was hee whom he preached . but in that he said , hee knew him not but by that signe , hee must bee thus vnderstood : 1. he knew him not by face before ; for hee had neuer seene him , for the reason before alleaged . 2. though hee had in some sort knowne him when hee came to baptisme , yet hee knew him not so fully and cleerly as hee did afterward by that signe : yea , that former knowledge compared with the latter , is scarce worthy the name of knowledge , but of ignorance : for as it was with the fathers and beleeuers of the old testament , so is it heere ; christ was after a sort known to that ancient people , but yet so obscurely , as compared to that knowledge in his appearing , it still carryeth the name of ignorance , ephes. 3. 9. paul speaking of christs manifestation in the flesh , saith , that now that mysterie was brought to light , which was hid frō the beginning of the world . the former was a darke knowledge , as in a glasse or picture , this is face to face , at lest a knowledge by present . 3. though iohn knew him before the signe by a speciall reuelation , whereby he was after a sort manifested vnto himselfe , yet was he not so inwardly confirmed , as that hee durst preach him to be the man , though he had preached much of such a one ; and therefore , ioh. 1. 34. as soone as hee had seene the spirit rest on him , hee saith , i saw and bare record , that this is the sonne of god , & ver . 36. pointed at him with his finger the next day , saying , behold the lambe of god : for now hee was openly manifested by this signe & others at his baptisme , not to iohn only , but to all israel . out of this knowledge of christ and himselfe , hee giueth this worthy testimony of him , i haue neede to be baptized of thee : i came of adam , and contracted pollution : thou didst not , but wast sanctified of the holy ghost to be a sanctifier of all ; thou art spirit , i am flesh : can flesh wash the spirit ? i am a sinfull creature , thou who hast power to create , hast also the power of sanctifying ; why doest thou that art lord of all , rich ouer all , seeke wealth at my hands a poore and needfull creature , who should rather begge it of thee ? hath a sound man any neede of a physician , or a cleane man of cleansing ? what spot is there in the immaculate & spotlesse lambe of god ? i haue neede to be baptized of thee : ] in which worthy profession , 1. note his humility ; hee acknowledgeth his neede and wants , yet a man risen to great perfection , then whom a greater was not borne of woman , so holy in his life , and so powerfull in doctrine , that all men held iohn for a great prophet ; yet he confesseth his neede of christ , and of his baptisme . the greater gifts and graces a man hath , the more hee seeth his wants , and will be humbled for them . iohn was priuiledged aboue all men , to be not onely a witnesse to christ , but also one , to whom christ himselfe seeketh for baptisme : now the more hee is exalted , the more doeth he abase himselfe , and in the presence of christ thus honouring him , he makes himselfe of no reputation . gen. 18. 27. abraham cōming neere to god to intercede for sodome , and hauing preuailed with god in sundry suites , was so farre from swelling in conceit of his familiarity with god , as that most modestly in sense of gods presence and his owne basenesse , he saith , i haue begun to speake , and am but dust and ashes : and the neerer the saints come to god , and are more graced by him , the more is their sense of their owne wants . iob hauing heard of god by the hearing of the eare in the ministry , now more familiarly and fully , euen by the sight of the eye , in the signes of his speciall presence , breaketh out into these words , i abhorre my selfe , and repent in dust and ashes , chap. 42. 5 , 6. luk. 5. 8. when peter saw the dignity and diuinity of christ in that miraculous draught of fishes , hee said , depart from me , lord , for i am a sinfull man. why would peter cast off his master , or be cast off ? no , ( for he fell at his knees : ) but the maiestie of christ forced him to descend into himselfe , and to see himselfe vtterly vnworthy of the cōpany or fellowship of christ : besides , the sight of his sinne made him feare , lest , if hee should be so neere christ , hee might reuenge his sinne . 1. as a man , the more hee looketh vpon the body of the sunne , the more shall hee discerne the weakenesse of his own sight : so the bright beames of gods grace and glory lets a man see his owne impotency and nothing . 2. as in all other plants the roote groweth according to the encreasing of other parts : so in this plant of grace in the ground of mans heart by gods finger , the roote of grace , which is true humility , groweth with euery other grace . first then , he that would see himselfe in the truest glasse , must draw neere to god and christ , and he that would be something in himselfe , let him stand neere god a little , and he shall see his error . isa. 40. 15. all nations are before him as the drop of a bucket , and as the dust of a ballance ; all nations are before him as nothing , and counted to him lesse then nothing , and vanity : yea , the angels themselues are comparatiuely powerlesse and impure in his sight ; how much more those that dwell in houses of clay , whose foundation is in the dust ? secondly , examine thy selfe ; if thy grace be sound , it lets thee see thy wants and weakenesse , and keepes thee vnder , & leades thee into the practice of humility , thou wilt see some prickes in thy flesh humbling thee . christ himselfe who was anointed aboue all his fellowes , what a lowly and humble course of life liued he in ? paul before his conuersion , was a iolly fellow , aliue and able to stand alone : but , when grace tooke footing , then could he confesse himselfe the chiefe of sinners . the prodigall sonne in his prodigality thought none so good as he , he had no company fit for him in his fathers house : but , when he came to himselfe , and returned home , oh then hee was scarce worthy the place of a seruant . let this curbe the pride and fulnesse of spirit , in such as seeme to themselues to be aduanced in grace aboue others . much ambition is in the best ; and the disciples in christs schoole , at his elbow , and in his presence , will be contending who should be greatest , one cannot yeeld to another : what trifling follies driue euen professors , who should haue first denied themselues , into comparisons , into contentions with violence , and all to obscure one another ? one will haue the praise of vnderstanding , another of speech , another of memory , another of iudgement ; and one must rise by anothers fall . now would i like him of all professors , who will striue for the praise of humility : and this man is ( by christs determinatiō ) the greatest of all , who is in regard of himselfe the least of all , and in respect of others seruant to all . i know , great corruptions will thrust in vpon beautifull graces , but yet know thy grace to bee much blemished by such courses , and if this corruption grow and raigne , thou maist suspect the soundnesse and truth of it . 2. obserue , iohn acknowledgeth his need to be baptized . why ? did not he preach the doctrine of repentance ? did not he seale the grace of the couenant to beleeuers by baptisme ? what need then had he of it ? hee meanes heere that baptisme , of which formerly he had spoken , by the holy ghost and by fire : well hee knew , that hee could neuer apply to himselfe that grace , which was offered in the word and sacrament , vnlesse he were baptized with the holy ghost , which was proper vnto christ to doe . but what needed iohn the baptisme of the spirit ? he was sanctified from the wombe , and had receiued the spirit of regeneration and holinesse alreadie , and was a most gracious man. true it is , that iohn had receiued grace , and possessed the benefits of the new testament , and merit of christ by faith , but yet 1. because he had them only in part , he sees his neede to haue them encreased and perfected : grace was rooted , but without the spirit of christ it could not grow . 2. although he had receiued grace , yet hee knew it must needes lye idle , vnlesse christ did by his spirit continually quicken and moue it : therefore he needs still the baptisme of the spirit , to inspire him with new life , and set him on worke in spirituall duties . 3. he knew , that though he had receiued grace and beginnings of saluation , yet hee could not perseuere in grace , and retaine those graces , vnlesse christ did still by his spirit worke powerfully in him , and finish the good worke hee had begun : for it is not in the nature of grace , that the saints perseuere in it , or that it cannot be lost , but by the power and promise of god , who preserueth his to saluation . the saints of god in scripture ascribe the whole matter of their saluation from first to last vnto god , acknowledging that it is god , who worketh the will and the deed , that he is the author and finisher of their faith and saluation . 1. pet. 5. 10. the god of all grace ; namely , both of that first and eternall grace of election , and also of all secondary and consequent graces , whereby such as are elected , are in due time called , iustified , sanctified , and led vnto glory and saluation . isa. 45. 24 , 25. in the lord i haue righteousnes & strength : the whole seed of israel shall be iustified , and shall glorie in the lord. 1. the true knowledge of god brings in knowledge of a mans selfe , the godly thereby see their owne righteousnesse to be as stained clouts , they see their owne nothing and beggerie , being desperate banquerupts , who haue not one farthing to pay ; which the lord iesus seeing , hee dealeth as hee did with those two , who had nothing to pay , luk. 7. 42. he forgiueth vs all . 2. they know , that to come by blessing , they must cast away their owne ragges , and then put on the garment of their elder brother , which being a long white robe , it needeth neither eeking nor patching ; a garment of gods making , as iohn here acknowledgeth christ , and euery way fit . 3. euery good and perfect gift is from the father of lights ; and if we haue not a bit of bread of our owne , but by prayer , how haue we of our selues any thing of higher straine ? wee must therefore in the whole matter of saluation , acknowledge with paul , by the grace of god i am that i am ; and , i laboured more than all , yet not i , but the grace of god that is in me : faith is the gift of god , and so is continuance in faith ; for he that is the author , is the finisher of it , heb. 12. 2. euery new act and motion of faith is gods : in him wee liue , moue , and haue our being , act. 17. 28. oh say with that holy martyr , liue and dye with it in thy mouth , onely christ , onely christ. secondly , abhorre all popish religion , which ioyneth the doctrine of free-will , merits , and humane satisfactions with christs merit . iohn saw nothing in himselfe , being a man iustified , but still needs christs baptisme ; hee giues testimony to christ , that it is hee alone that washeth from sinne , giueth the holy ghost , and life eternall ; and all contrary doctrine heereto , abolisheth the death and merit of christ. for this coniunction and hotch-potch of theirs , wee must for euer disioine our selues from them , vnlesse wee will be disioyned from christ as they are , gal. 5. 2 , 4 , 11. oh but the difference is not so great . yes that it is , wee differ not in circumstances onely , but in substance and foundation ; and if the apostle may iudge it , one of vs must needes be falne from christ , and haue no part in him . as good ioyne with turkes as with papists . thirdly , the best had need be baptized of christ , and therefore let vs neuer content our selues , till we finde in vs the power of christs baptisme , which where it is , there is the presence of the spirit , who is as water to cleanse vs , and fire to purge vs. and commest thou to me ? it was a good antecedent , that hee needed christs baptisme , but it was an ill consequent , that therefore christ should not come to him . our corrupt nature is ready to inferre vpon good grounds false consequents ; vpon free iustification by faith , a neglect of good workes ; vpon the doctrine of predestination , a carelesnesse and leaue to doe what wee list ; vpon the doctrine of gods mercie , a boldnesse and licentiousnesse in sinne ; vpon the doctrine of care for our family , a couetous earthlinesse . verse . 15. suffer now : for so it behoueth vs to fulfill all righteousnesse : so he suffered him . sect. 3. svffer now ; let it be so now for the time of my abasement , and for the time of my office and ministery , and for the dayes of my flesh , wherin i haue voluntarily laid aside my greatnes ; i aym now at another thing ; there is a righteousnes , which i must performe , for which i haue descended frō heauen , & must descend , & be further abased thē thus yet vpon earth : therfore suffer now . by righteousnesse here is meant , not any speciall vertue , but generally perfection of all vertues , namely , whatsoeuer the law of god requireth ; for that is the rule of all righteousnesse . the fulfilling of all righteousnesse is perfect and absolute obedience vnto all gods holy constitutions and ordinances , according to those many precepts in scripture , as deut. 11. 32. take heed that yee doe all the commaundements and lawes that i haue set before you this day : and 6. 1 , 2 , and 4. 6 , &c. this fulfilling of righteousnesse the law looking for at our hands in our owne persons , but being now impossible because of the flesh , rom. 8. 3 god sent his owne sonne in the similitude of sinfull flesh , that the righteousnesse of the law might bee fulfilled in vs , not by way of inherency , but of imputation , not by doing , but by beleeuing . and this fulfilling of righteousnesse our sauiour here speaks of , wherby as a most obedient seruāt of god , & our surety , he was voluntarily subiected to all gods ordinances . thus to satisfy the law , he must be circūcised ; for that moses his law required : he would bee presented in the temple , luk. 2. 21 , 22. as it is written , &c. at 12. yeeres he came vp to ierusalem after the custome of the feast , vers . 42. he was after this subiect to his parents , vers . 51. for so the law required : and hee that hitherto had fulfilled all legall rights and obseruances , now at this time must vndertake another , which was yet wanting . but what law or ordinance was there for baptisme , to which christ must be subiected ? it was decreed by the whole trinity , 1. that christ should bee initiated by this ceremony ; wherein also hee must manifest himselfe the author of all purity and cleanenesse . 2. iohn had preached it , and shewed the necessity of it by diuine authority . 3. hee would not onely subiect himself to his fathers ordination , but also for our sakes , the vertue of whose baptisme depends vpon his , as also giue vs helpe by his example , and therefore would himselfe doe that which he commaunded others to do . 4. christ as mediator and in our stead , was to be made our righteousnes , 1. cor. 1. 30. three vvayes : 1. in being made an offering for vs , by vvhich hee vvas to abolish our sin and curse , and by his most perfect obedience satisfy the vvhole lavv for vs. 2. by applying that righteousnesse purchased by his blood , vvhich els vve could neuer haue had benefit by . 3. by appointing and sanctifying meanes and instruments for that applicatiō , called the ministery of the spirit , vvhereof one branch is the lauer of water in the word . and thus as in our stead , hee stood in the general , bound by the wil and ordinance of god , in himselfe to sanctifie baptisme for vs. but why doth christ say , it behoueth vs to fulfill , and not , me , seeing neuer any but he fulfilled all righteousnesse ? in the righteousnesse , wherewith we stand righteous before god , are two things : 1. the merit of it , and whole performance ; and thus by his satisfaction and obedience , he alone procureth perfect righteousnes to his people : he trod the wine-presse alone , isa. 63. 3. he looked for an helper , & there was none . 2. the application of it in the meanes : and thus he takes in helpers , that is , the ministery of the word & sacraments , whose labour he vseth in the worke of reconciliation : and in this second consideration he takes iohn in with himselfe , who he also puts in minde of his duty , and so speakes in the plurall number . our sauiour seeth iohn in an error , because of his ignorance and want of consideration , hee suffers him not to lie in it , neither doth he imperiously checke and reproch him , nor stand vpon his will , sic volo , sic iubeo , — but vouchsafeth him a meek and modest answere , whereby 1. he labours to roote out his error . 2. to leade him into his dutie . 3. to leade vs into our dutie in dealing with weake offenders . 1. he answers him , to roote out his error : so hee dealt with peter , ioh. 13. 37. i will lay down my life for thy sake . nay verily ( saith christ ) i say vnto thee , before the cock crow , thou shalt deny me thrice . the like with nicodemus , ioh. 3. when he spoke most grossely and carnally of the high poynt of regeneration : so matth. 20. 21. to the two sonnes of zebede , who would sit at his right and left hand , and be aboue all the rest , it is not mine ( saith he ) to giue : and when the other ten heard this and disdained , vers . 26. how doth hee call them and teach them , not to make this vse of the others weaknesse , but learne to bee humble in themselues , and become each others seruant ? in whose steps we must tread , and bring our brethren our of their errors , by exhorting one another , and restoring one another by the spirit of meeknesse , gal. 6. 1. for 1. hereby we testifie our hatred of the euill , which wee seeke to suppresse . 2. it is a token of true christian loue to helpe our brethren out of sinne , whereas to let them runne on in error , not seeking to reclaime them , or restraine them , is a part of hatred and crueltie . leuit. 19. 17. thou shalt not hate thy brother , nor suffer sinne vpon him : as wee would not suffer our neighbour to runne into bodily harmes . 3. it is the right vse and dispensing of our gifts , whē we lay them out to the profit of our brethren . 2. christ leads iohn into his dutie most gently , which was to looke to his calling , and not pretend modestie , or reuerence to hinder him in the same . this was peters error , ioh. 13. 8. hee would not in modestie haue christ wash his feete , till christ tolde him that then hee must haue no part in him . oh then ( said peter ) not my feete onely , but my head and hands and all . god had called abraham to kill his sonne : he must not now pretend nature or pitie , or the promise , &c. to hinder him ; gods will and calling must bee his square : teaching 1. ministers to haue respect more to their calling , than to the greatnesse of any mans person : for 1. god sends them equally to all . 2. in the ministrie all are one . in the kingdome of god there is no difference : herein moses failed , exod. 3. 11. saying , who am i , that i should goe to pharaoh , & c ? his calling should haue bin in his eye , not pharaohs greatnesse . 2. again it teacheth , that whatsoeuer god commandeth , no respect of man must hinder vs from it . gal. 1. 16. when god called paul to reueale his sonne among the gentiles , immediatly he communicated not with flesh and bloud : so in our ministery we may not cōmune with flesh and bloud , but goe resolutely to worke , and say as nathan did to dauid , thou art the man ; nor forecast issues and successes , but doe our dutie , and leaue all vnto god. 3. in our religion for holding or not holding it , we may not eye man or the lawes of man , or goe by the perswasioe of man , but tread all that vnder our feet , as the three children and all the martyrs haue done . 4. in our common courses of administring iustice and equitie we must not respect persons , fauour or disfauour , but what gods word and a good conscience informed thence tels vs is our dutie , especially if a man haue taken an oath to a corporation so to doe . 3. our sauiour in the manner of his speech with iohn leads vs into our dutie , namely , when we are to deale with persons offending of ignorance , to vse all moderation and meeknesse , in informing and reforming them : wherein , 1. wee frame our selues to the commandement , gal. 6. 1. restore such as are falne , by the spirit of mecknesse : and 2. tim. 2. 25. instructing with meeknesse the contrary-minded , waiting if at any time they may be pluckt out of the snare of the diuell . 2. we tread in the steps of our sauiour christ , of whom it was prophecied , that he should not crie , nor cause his voyce to be heard in the streets ; a bruised reed he should not breake , isai. 42. 2. & 53. 7. when he was oppressed and afflicted , he opened not his mouth . how meekely answered hee him , that smote him vniustly , iohn 18. 23. if i haue euill spoken , beare witnesse of the euil ? and how meekly did he call iudas friend , comming to apprehend and betray him ? 3. wee manifest a notable fruit of the spirit , called the spirit of meeknesse , & hath in it the pith of loue , which when it accōpanieth a reproofe , it is that oyle , euen the precious oyle which breaks not the head , psal. 141. 5. 4. we take the course to doe good by reproofe ; whereas to reprooue with rancor and malice , seeking rather to disgrace , than to reforme the party , hath no promise , no good effect , pro. 15. 1. a soft answere puts away wrath , but grieuous words stirre vp anger : and 25. 15. a soft tongue breaketh the bones : and rom. 12. 20. a meeke and gentle behauiour heapes coles on the enemies head . see the example of gideon appeasing the men of ephraim , iudg. 8. 1 , 2 , 3. and abigail dauid , 1. sam. 25. but if iohn had sinned of obstinacy or wilfulnesse , christ would haue been plainer and rougher with him , as matth. 23. hee denounced many woes against the scribes and pharisies . for this is a rule of all reproofes , they must bee so tempered , as that the party reproued may be brought to a true sight of his sinne , and to be pricked in hart , if it bee possible : god himselfe doth so reproue , as he sets mens sinnes in order before them , psalm . 50. 21. if a man will still winke and shut his eyes , or goe on in contempt of god and his ordinances , hee must bee dealt plainly withall : a cold and perfunctory reproofe , such as eli vsed , will doe no good ; yet in this plaine reproofe there must bee such carriage , as the party may see himselfe rather reproued by god , than by vs : see 2. cor. 13. 2. againe , in that christ affirmeth , that he was to fulfil all righteousnesse , learne , that whatsoeuer the law of moses required to perfect righteousnesse , that christ fufilled in most absolute perfection , i came not to destroy the law , but to fulfill it . rom. 10. 4. christ is the end of the law , for righteousnesse to euery beleeuer . how did christ fulfill y e law ? he fulfilled , 1. the ceremoniall law by his one oblation of himselfe vpon the crosse : for then all of it had his end ; then the vale was rent . 2. the morall , two waies : first , in his owne person ; partly by his doctrine , in deliuering the perfect doctrine of the law , and clearing it from corruption : partly by his obedience ; both actiue , performing the whole , and euery duty concerning the loue of god , or our neighbour ; and also passiue , satisfying the curse due to transgression ; and partly by the conformity of his nature with the law , which onely hee ( since the fall ) hath , or can haue . secondly , in the persons of others he fulfilleth the morall law : 1. of the godly , 1. by imputation , rom. 5. 19. by the obedience of one , many are made iust : and this is by giuing faith to the elect. 2. by inchoation , and renouation of their nature by the spirit , writing the law in their hearts , ier. 31. 33. and making them to walke in his waies , ezech . 36. 27. but this fulfilling is weake , and onely begun in this life , wherein the best ( in their minds ) serue the law of god , but in their flesh , the law of sin , rom. 7. 22. 2. of the wicked , by executing the curse vpon them , and so they fulfill it in the condition of it , because they doe not in their conformity yeeld vnto it . but by what bond was christ tyed to fulfill the righteousnesse of the law ? galath . 4. 4. when the fulnesse of time was come , god sent his sonne made of a woman , and made vnder the law : made of a woman : that is , not begotten ; and made vnder the law , not borne vnder the law. for christ was , and is , the lord of the law , as the sonne of man is the lord of the sabbath , and by his nature ( as lord of the law ) is not subiected vnto it , but by meere and voluntary condition of will , abased himselfe , and subiected himselfe vnto it ; and not as a priuate person , but as a pledge and surety , and that in our stead representing the persons of all the elect : thus saith the apostle , he made himselfe of no reputation , and was made sin for vs , and a curse , &c. all which shewes , that it was a voluntary subiection , and a free-will offering of himselfe ; for else could it not haue been acceptable . neither may any man stumble at that common obiection , wherby they would make christ merit for himselfe , and all this fulfilling of righteousnesse to be necessary for himselfe ; because his flesh and man-hood was a creature , and ought homage to god as creator . i answere , the man-hood of christ is considered two wayes : 1. as seuered from the deity , and in it selfe ; and thus it owes all obedience to god : but 2. as from the very first conception , it was receiued into the vnity of the second person , and became a part thereof ; and thus it hath an eternall righteousnesse from the first moment , and is exempted from the common condition and obligation of all other men , and freed from the common bond of obedience . thus our comfort is euery way enlarged , in that christ did all for vs ; not by any such necessity of nature as wee , but by free choyce and election of will , by which his whole obedience was a free-will offering . heereby christ is concluded to bee perfect god : for hee cannot be a naked man , that can perfectly fulfill all righteousnesse ; and y t not for himselfe directly , but for all the elect : he is not only iust , but a iustifier , isa. 53. 11. by his knowledge . who could obserue all the precepts of the law ? who could vndertake vpon himselfe , and foile and ouercome all the curses of the law , due to the sinnes of the elect ? who could merit all the promises of the law , that they should be yea and amen to beleeuers ; but this second adam , our emmanuel , god with vs , and in our nature , as well as in our stead ? ier. 23. 6. the name wherby they shall call him , is , the lord our righteousnesse : and 35. 16. he that shall call her , is the lord our righteousnesse . and hee that can thus iustifie beleeuers , is god ; because hee can both merit , and impute a perfect righteousnesse , and by renewing their nature , and donation of the spirit , begin , and accomplish the same in themselues . secondly , obserue the goodnesse , perfection , perpetuity , and strength of the law , seeing christ must come from heauen to fulfill it ; not a iot of the law shall passe away , when heauen and earth passe away . how little doe men thinke heereof , that let passe the precepts , promises , and threats , as if they were things not at all concerning them ? whereas , if a man could ouerthrow heauen and earth , he could not diminish one tittle of the law. the wickedest wretch that liues , and sets his face against heauen , and glories in his defiance of the law , shall fulfill it in the curse and plagues of it ; as hee that will transgresse the lawes of the king by felony , shall fulfill the law in the penalty of death . thirdly , if christ haue fulfilled all righteousnesse , and satisfied gods iustice , then haue wee found comfort : 1. our whole debt is paid , hee hath payed the vttermost farthing for euery beleeuer : here is a stay to him that sees his insufficiencie & banquerupt estate . 2. if satan set vpon the beleeuer , and come vpon him for the breach of the law , which god will stand so strict for , here is a full answere , christ hath fulfilled all righteousnesse . fourthly , heere is a cannon and battry : 1. against all popish merit , and humane righteousnesse and satisfaction ; it must be christs righteousnesse that must be meritorious and satisfactorie ; his , who can fulfill all righteousnesse , which we cannot doe , neither neede to doe after him . 2. against all workes of hypocrites and vnregenerate ones , who being without faith in christ , all they doe is sinne , no fulfilling of righteousnesse . 3. against loose christians , who , because christ hath fulfilled all , will doe nothing : for , to whom christ fulfilleth all righteousnesse for iustification , he renueth their hearts , and giueth them his spirit , that they shall endeuour to fulfill the law ; not to satisfie for , or to iustifie themselues , but to testifie their thankfulnesse for such a free and vndeserued grace . further , as christ our lord had respect to fulfill euery duty that god had commanded him in his place and calling : so must euery christian housholder endeuour to do all the things that god hath enioyned him by vertue of his calling , generall or particular . deut. 5. 29. oh that there were such an hart in them , to feare me , & keepe all my cōmandements ! and ver . 32 , 33. you shal not turn aside to the right hand , or to the left : you shall walke in all the wayes , which the lord your god hath cōmanded you . phi. 4. 8. whatsoeuer things are honest , iust , true , of good report , thinke on these things , and doe them . 1. the whole word of god calls for it : the law , whereof euery iot must be fulfilled , and the fragments of it gathered vp , curseth euery one that continueth not in all things ; and the gospell teacheth to obserue all things , math. 28. 20. 2. the worke of grace disposeth the heart and soule equally to one good thing as well as to another : the sound grace of regeneration changeth the whole man , and reneweth the whole nature with all the powers thereof . and indeede heere lyeth a maine difference betweene a sound heart and an hypocrite : one will seeme to doe many things with saul , but agag shall be spared ; yea , and can doe many things with herod , but will hold his herodias ; the other hath respect to all the commaundements , and hateth all the wayes of falshood . giue thy selfe liberty in some things , and in the end thou wilt take liberty in all . 3. the eye of the lord is vpon euery man , to watch him how farre hee is wanting in any good work , which he hath giuen him calling & meanes vnto , and as he is ready to commend the presence of any true grace , to encourage it : so taketh he notice of that which is wanting , partly to reprooue the want , and partly to prouoke vs to the purchase of it . thus he testifieth of many of the kings of iudah , who were highly commended in some things , but failed in others ; either the high places were not taken away wholy , or some league was made with gods enemies , or some forgetfulnesse ouertook them : so the spirit in the new testament , writing to the churches , speaketh plainely , i know thy workes , &c. but this i haue against thee , this thou hast , and this thou hast not . 4. as it yeelds thee comfort of soundnesse here , so it aduanceth and furthereth thy reckoning , and prepareth a comfortable account for hereafter . how rich might a man be in good workes ? what an haruest might hee make account of ? what a crowne of righteousnesse might he expect , that were carefull in this endeuour to looke to doe one duty as well as another ? 5. this was the commendation of sound christians in time past : zacharie and elizabeth walked in all the ordinances of god without reproofe ; first , they framed their liues to all gods commandements , and then they are said to keep them , or to walk in them . 1. because christs keeping of them was imputed to them . 2. because themselues were renued by the spirit to keepe all , not legally in the perfect act , but euangelically in the endeuour to keepe them , and griefe in failing . thus paul encourageth and commendeth the romanes , chap. 15. 4. that they were full of goodnesse ; and dorcas , act. 9. 36. that she was full of good workes . wee must therefore account the whole word of god our rule of life , as well as the ten commandements , and so respect greater duties in the first place , as we neglect not the least : for , is not euery word of god a binder of conscience to obedience or to punishment ? no man can be an imitator of christ herein , that is not diligent to know the whole will of god in the scripture , and conscionable to subiect himselfe as well to one precept as to another : the word bids thee , thou shalt not kill , steale , commit adultery ; the same word bindes thee to all particular duties of mercy , of iustice , of sobriety ; the same word bindes thy eyes from vnlawfull lookes , thy tongue from guilefull or corrupt speech ; yea thy thoughts are not free , but ought to bee kept in full conformity with the will of god. secondly , this serues to reprooue lame and cripple christians , hauing at most , but one leg to walke vpon , and that very impotent . some content themselues with opinion of religion , and hope they walke with god , in publike and priuate duties , which care they are to be set forward in ; but in dealing with men iustly , discreetly , and conscionably , heere they faile : they separate those things which god hath ioyned . others , so they walke ciuilly and honestly , so as man cannot reprooue them , are safe enough ; the care of religion is wholly cast off , as if the duties of religion and ciuility were at warres , and could not both lodge in one house , or heart . but this lesson binds on thee a care of all duties , both as a man , and as a christian. the magistrate must be both a good magistrate , and a good man : if hee administer iustice , and neglect religion , he may bee a tolerable magistrate , but a vile man : if he shall thinke that he is onely a patron of equity , and not set out as a pattern of piety , and a fore-man in all good exercises , hee hath not yet learned to tread in the steppes of godly magistrates , whose chiefe care was to leade others the way to the temple : if he shall thinke , that the building of the church , the discountenancing of sinne , the encouragement of the godly , belongs onely to the minister , and he will haue no hand in this businesse ; we may with the scripture conclude him to be neither a good magistrate , nor a good man. the minister must not only be a good preacher and diligent , but a good man , mercifull , sober , watchfull , heauenly-minded , humble : for , hee that teacheth another , should not hee teach himselfe ? and as his gifts are aboue ordinary mens , so his care must bee in them all , to testifie himselfe both a good minister , and a good man. priuate men , who professe the teaching of grace , must learne to liue soberly , iustly , and godly in this present world . it were infinite to shew the particular duties in their seuerall rankes , all which must haue place in christian life : onely consider , that there is no man , which is not bound , 1. to all duties of religion and godly life . 2. to all duties concerning outward righteousnesse , which all men claime . 3. to all speciall duties charged vpon him by vertue of that society , wherof hee is a member , whether church , common-wealth , or family . and for the better performance of them all , obserue these rules : 1. make conscience of this duty , as knowing that omission of duties , and failing in them , shall receiue sentence against them , as well as commissions : depart from mee , for yee haue not done these and these things . 2. looke what thou art called vnto ; and in thy calling , what is most needfull and necessary , and that doe ; wisely preferring the generall calling , before the speciall , and heauenly things before earthly : as for other mens matters , meddle not vncalled ; and for things lawfull , if not so necessary , bee not so conuersant in them . 3. keepe thy selfe in a readinesse to euery good worke , both in respect of thy selfe , and others : know that thou hast alwayes one iron in the fire , a soule to saue , an election to make sure , which requireth all diligence : and now is thy day , thy tide , thy tearme-time ; thou maist not slacke thy opportunity : and for thy brethren , if thou canst doe them good to day in soule or body , delay not till to morrow . say not vnto thy neighbour , goe , and come againe , and to morrow i will giue , when thou hast it by thee , prou. 3. 28. this may be the last day of doing thy selfe , or others good , and therefore accept it . 4. hee that would fulfill all , must not onely take occasions offered , but euen seeke them , and watch them , as being glad to obtaine them . so did the patriarkes , they watched at their gates , to whō they might shew mercy , and ran a farre off to force them to accept it : so should the sonnes of abraham seeke out to relieue christ in his members , those that are truly poore indeed : heere is a note of a cheerfull christian , when loue and mercy flow from him , and are not forced . 5. so contriue thy course and businesse , that neither duties of piety hinder the duty of thy calling , nor these stand in the others way . god is a god of order , and hath not appointed one duty to destroy and eate vp another , but to feed and strengthen one another . eccl. 8. 5. the heart of the wise knowes time and iudgement ; knowes how to subordinate duties , and not make them opposite : the heart of the wise will forecast for the sabbath afore-hand , and so order the weekes businesse , as the lords sabbath bee not encroched vpon . the heart of the wise will so husband opportunities , and manage the affaires of his calling , that the priuate seruice of god in the family shall not be interrupted : as prayer , reading , &c. which is often omitted through want of prouidence , which would haue allotted time for it , which some domesticall distraction hath deuoured . the heart of the wise will order times and seasons , as there shall bee place for euery good worke in the weeke day , and especially for the best workes ; as if there bee a publike exercise of religion , it were hard if a good heart could not gaine one houre in the weeke-day to watch with christ ; if it were any thing else , which went with the streame of corruption , as to any gaming , sporting , or some vnwonted occasion , twice as much time would either bee redeemed , or insensibly lost . doc as you doe in your trades , in this trade of godlinesse : many seuerall businesses belong to euery trade , yet a wise man so casts them , as one crosseth not , but helpeth forward another . 6. see that no time passe thee , of which thou canst not make a good account : hast thou so many things to doe , and lettest precious time slip and doe none of them ? 1. pet. 1. 17. passe the whole time of your dwelling heere in feare , and , redeeme the time , because the dayes are euill . there is no time , wherein god and thy neighbour , or thy selfe , the church or cōmon-wealth , or thy family , or the saints abroad call not for some dutie from thee ; and canst thou stand idle in the vineyard , hauing so much worke before thee ? hast thou all righteousnesse to fulfill in endeuour ? and canst thou finde an idle time to intend no whit at all ? oh lay vp these rules , and they will be excellent helpes to set thee forward after christ , till in the way that himselfe hath appointed , thou commest vnto him to receiue the fruit of righteousnesse . then he suffered him . sect. 4. iohn hearing christ giue such a sound reason for his fact , he disputeth no longer , nor resisteth , but cheerfully admits him to his baptisme : for 1. now he knoweth that whom he beleeued firmely to be the sonne of god and sauiour of the world , all his commaundements and preceptsmust needs be iust , wise , and onely good . 2. his spirit could not but reioyce , that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse . 3. he is now in expectation of that promise to be accomplished , ioh. 1. 33. and to see the spirit visibly descend vpon him , which was as glorious a sight , as any mortall eye could euer behold , & therefore vndoubtedly he now most willingly permitted him . whence note the singular modesty of this holy man , hee yeeldeth vp his error at the first ; so soon as christ letteth him see it , and teacheth vs , that it is a point of christian modesty to be willing both to see our error , and to forsake it vpon the sight of it . iob was so desirous to see his error , that he would learne it of his seruant and maid , cha. 31. 13. and seeing his error , chap. 39. 38. he professed thus of himselfe : once haue i spoken , but i will answere no more , yea twice , but i will proceed no further . the like we see in dauid , when abigail met him and perswaded him from his purpose , 1. sam. 25. 32. blessed be the lord that sent thee , and blessed bee thy counsell , and blessed bee thou that hast kept mee from bloud . thus did the israelites at at the counsell of obed the prophet , concerning the spoiles and captiues , 2. chron. 28. 13 , 14. 1. this is a signe of humility , to be ready to acknowledge humanity and weakenesse : pride will not giue ouer a conceit . 2. it is a note of the loue of truth , which a man magnifieth in his iudgement and practice with denying himselfe . 3. continuance in a knowne error , addeth wilfulnes to ignorance , and when men see and wil not see , god giues them vp to hardnes of heart , isa. 6. 9 , 10. and to strong delusion , 2. thess. 2. 4. the lord noteth it for the way of the foole , to bee wise in his owne eyes , and that there is more hope of a foole then of him that will leane to his owne counsell . first then , in hearing the word , bring teachable hearts , which is the way to profit in gods wisedome : for , hee teacheth the humble in his way , psal. 25. 9. and the wise in heart will receiue commandements , prou. 10. 8. and he that heareth counsell , is wise . consider how dangerously moses replied vpon god againe and againe , till the lord was very angry : and so did peter once and againe , ioh. 13. 6 , 8. till christ told him in earnest , that if he washed him not , he should haue no part in him . therefore let all flesh stoope to the wisedome of god in his word . secondly , this conuinceth the obstinacie of men , who hold it a poynt of wit and learning , to defend euery nouell opinion they take vp , and not yeeld an inch to any man what euer bee brought to the contrary . and indeed if a man bee resolued to hold and maintaine an error , hee will be hardly ouercome : for the diuell and his own wicked heart will suggest words and colour ; as for substance and soundnesse they care not , the contention is for victory , not for truth : but all this is the way of one wise in his owne eyes : a proud folly , an ignorant learning , leading into strength of delusion . this folly is now set on horsebacke , as the numbers of strange questions ( not in ceremony or circumstance ) but in the substance of religion , daily forged out of conceited braines , doe witnesse : and it is the vnhappinesse of many a man ; that he cannot rise into request , but by the fall or foyling of some truth or other . thirdly , priuate persons especially must take heed of stifnesse in opinion ; a spice of pride , and the mother of schisme : not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in scripture , but in things controuerted and of lesse consequence to beware of vngrounded conceits , to suspect their iudgemēts and be of the yeelding hand to better reason : and for this let iohn be an example . but alasse ! many are so stiffe and wedded t●●●●nions , as neither priuate 〈◊〉 ●ublike persons can stirre 〈◊〉 out of them . vers. 16. and iesus , when hee was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and hee saw the spirit of god descending like a doue , and lighting vpon him . sect. 5. now followeth the solemne inuesting of christ into his office by three wonderfull and admirable effects : first , the opening of the heauens : secondly , the descēding of the holy ghost in a visible shape vpon him : thirdly , his fathers voyce concerning him . but first it is said , that christ , so soone as hee was baptized , came straight out of the water , and this not without iust reason : for 1. whereas iohn in his baptisme of others preached vnto them , and admonished them to looke to their faith and repentance , and before they came out of the water , instructed thē in the doctrine of baptisme , and exhorted to bring forth fruites worthy repentance , vers . 8. so as they were stayed awhile ( as it seemeth ) after their baptisme , christ presently ascēded ; where iohns wisedome is commended in putting difference betweene the person of christ and others : he knew , that though christ must be baptized with his baptisme , yet he needed not his instruction : and teacheth ministers wisely to see into the estate of their people , that they performe duties to them according to their seuerall necessities . 2. it sheweth the willingnes of christ to vndertake his office ; he staied no longer than he must needs : and indeed all his obedience was most voluntarie , teaching vs also to make haste , & not delay in doing the worke which god hath committed to vs. psal. 119. 60. and ver . 32. i will runne the way of thy commandements when thou shalt enlarge my heart : we loue quicke seruants , and so doth god. 3. christ stayed not in the water , but hasted to receiue the spirit promised in his baptism , and teacheth vs not to stay in outward washings , but hasten our selues to the spirit , without which , all externall washings auaile nothing : it is meet to vse the outward meanes as christ did , but not to stay in them : for , further than the spirit accompanies them , they are but dead and powerlesse . 4. this speedie comming out of the water , was a type of his rising from vnder our sinne , which his baptisme washed away , and of ours in him . againe , the euangelist luke hath another circumstance , chap. 3. 21. that christ as he was baptized , did pray . it is vndoubted , that christ both before , and in the time of baptisme , did lift vp his heart in requests vnto his father ; but now the euangelist recordeth , that so soone as hee was baptized , hee composeth himselfe vpon the banke of iordan , to solemne and humble prayer , both in respect of that which he had done , and that hee was further to doe . for the first , he was now baptized , and in regard of that hee prayed , and teacheth vs , 1. in that hee first was baptized , and then prayed , that wee must be first cleansed and sanctified , and then pray : men must lift pure hands with pure hearts in euery place , god will not heare sinners ; hands full of blood , and an heart full of hypocrisie , make prayer abominable : therefore wash you and make you cleane , and then come , and we will reason together , saith the lord , isa. 1. 16. 2. in receiuing the sacrament , a holy heart knowes that hee hath to doe with god , and lifteth it selfe aboue sensible elements ; it labours to approue it selfe to god , and lookes not at men , but at god and his couenant , and renewes it selfe with faith , repentance , & inuocation . 3. in that christ goeth to god for a blessing vpon the sacrament receiued , we learne that all the grace , holinesse , and efficacie of any sacrament is to be obtained , continued and encreased by the meanes of prayer . for the second , christ prayed in respect of that hee was to doe . 1. hee was now to be declared that great prophet of his church , deut. 18. 18. and the whole ministry of the new testament was now to be deliuered and consecrated in him , & therfore vndertaking this great worke , he goeth to his father for blessing and successe in it . 2. he was now in a solemne manner by sundry testimonies from heauen , to be set apart for the worke of redemption , and the saluation of man being lost , a ministry which men and angels were all too weake for : and no maruaile if he pray to his father for sufficient strength and grace to vndergoe the same . 3. he knew that the heauens were to be opened , and therefore he will be in prayer , to shew the power of prayer , that it pierceth the heauens , and entreth the presence of god , and preuaileth for blessing . 4. the spirit was to descend vpon him , and therefore hee would be in prayer , to teach vs , that the prayers of gods children are of that force , that they bring downe the holy ghost with all graces vpon earth ; as else-where it is said , if you that are euill , can giue your children good things , how much more will your heauenly . father giue the holy ghost to them that ask him ? 5. god the father was to testifie of him as hee neuer did of any : christ would be apart at prayer , not only that the people should not mistake the person , on whom the spirit descended , and the voice was vttered , but also that wee might note , that faithfull prayer doth cause god to giue some euident testimony or other vpon those , with whom hee is well-pleased : for prayer from time to time hath procured gods louing fauour to his children , and the fruites of it in all necessary blessings , spirituall and temporall . now , in that christ here vndertaketh his office , and the sacrament with prayer , we learne , that whatsoeuer we take in hand , wee must reuerently and religiously vndertake it with prayer , but especially two things aboue other : 1. the parts of gods holy worship . 2. the duties of our callings : in both which our lord goeth here before vs in example . shall christ doe this , and haue not we more need ? first , the parts of gods worship . 1. we are to come into the glorious presence of god , who is of pure eyes , and cannot behold wickednes , habak . 1. 13. but requires holinesse and purity in the worshippers of him : for , what hast thou to doe with my law and ordinances , who hatest to be reformed ? he will glorifie himselfe in all that come neere him ; and therefore wee ought not to come without leaue , reuerence , preparation , and prayer . 2. if wee consider the vanity and profanenesse of our nature , the wandring of our hearts , and thereby our vnfitnesse and disability in gods seruice , we shall plainly see , that we haue neede to looke to our feet , and to get grace by prayer , that we may be pleasing in his sight . secondly , the duties of our callings . col. 3. 17. whatsoeuer yee shall doe in word or deede , doe all in the name of the lord iesus , giuing thankes to god : a generall rule for all the actions of thy calling , yea , of thy life , and for all the words of thy mouth , is this : begin with christ , and end with him , that it may be to his glory . this prayer hath two parts : 1. petition before , whereby especially in the beginning of the day , & the work of it , a christian craues gods assistance , blessing , & acceptance . 2. thankesgiuing at the end of the day , & of his labour , for his calling , for the free vse of it , and gods blessing in the successe : both are necessary ; 1. because euery creature of god , and euery ordinance , is sanctified by the word & prayer , 1. tim. 4. 4. the word sheweth the lawfulnesse of the duty to be done , and directeth vs in the right manner , meanes , and ends in performance : prayer serueth to obtaine blessing and successe ; for nothing can further be blessed vnto vs , then we receiue the blessing thereof from god ; and wee can looke for no blessing which wee pray not for . consider well , and you shall see all gods promises runne with this condition : whatsoeuer we would haue god to doe vnto vs , our sauiour tels vs we must aske it in his name ; whatsoeuer yee shall aske in my name , it shall be done vnto you : whatsoeuer we would haue god to giue vs , wee must not expect it out of the same condition , aske and it shall be giuen you . psal. 50. 15. call vpon me : there is the commandement : and i will heare thee : there is the promise . 2. such is our weakenesse , as when we doe any thing the best we can , we had need to pray to doe it better , and for pardon that we haue done it no better : which if it bee true in externall things and duties , wherein we are better acquainted , much more in spirituall , wherein our ability is much lesse . 3. we neuer receiue so much fauour from god , but we still stand in need to craue more , nor neuer so little , but that we haue much to be thankefull for . this doctrine serues to reproue such as content themselues with the worke of gods worship , that come to the word and sacraments , but beg not a blessing of god before-hand , whereas christ himself contented not himselfe with the outward meanes , but prayed for a blessing : and this is the very cause why men find so litle taste , strength , and power in these ordinances , because gods blessing goes not with the meanes ; and therefore it is sundred from his own ordinances , because it is not asked . is it any maruell , that whē mē come carelesly , carnally , and profanely , without reuerence & religion to the exercises of religion , that they goe away as brutishly as they come , and the longer they thus profane gods holy things , the more senslesse and incurable they grow by them , more hardned and hopelesse ? what good hath many a man gotten by customable comming to the word and sacraments many yeeres together ? for their knowledge , babes may pose them in principles ; for their conscience , we may as soone preuaile with children of three yeeres old , to sit reuerently and attentiuely , as some of three or foure score , who in the morning are so sleepy , as it were fitter they were at home in their beds , or take order to bring their beds with them ; and for their profitablenesse in their places , or reformation of any thing in publike , or in their priuate families or their owne persons , god nor man can see no such thing . now would i aske these men as old as they be , how often they can remember they haue humbled themselues before god , that he would blesse the word vnto them , and them to vnderstand it , and make conscience of it , to reforme their wayes , to comfort their consciences . alas dead men ! this is a strange motion to them , and now wee conclude , no blessing asked , none obtained , but a curse accompanied them further to harden them : whereas humble & feeling prayer would haue opened the heauens , and fetched downe the spirit to haue accompanied the ordinance ; and so some testimony would haue bin seene , that god had been better pleased with them and their worke . they may likewise see their errour and reforme it , that attempt the ordinary duties of their calling , without calling vpon god for a blessing ; whereas it is prayer whereby all needfull things are obtained , both publike and priuate , for our selues and for others , belonging to this life , and the life to come ; and the neglect hereof is the cause why many men thriue not , but rise early , goe late to bed , and eate the bread of carefulnesse , either in vaine , or else get money and put it in a broken bagge : and all is , because they humble not themselues morning & euening with their family , for a blessing on their labours , and neuer pray but coldly , and for custome , and that in the church onely . if some mans conscience now tell him , that although hee hath neuer vsed this course of prayer with his family , and yet hee thriues , and prospers , and his worke goeth well enough forward : to him , i say , 1. that he holdeth nothing that he hath , by any speciall fauour of god , but by the generall prouidence whereby he feeds the bruit creatures ; and all this while god hath no more respect of him than of them . 2. he holds nothing by vertue of any promise , not being in christ : for whatsoeuer god hath promised , he applieth it in this meanes of prayer , and not otherwise . 3. wealth and prosperity beeing not had , or held by vertue of any promise of god , nor yet in the meanes of god , is so farre from being a blessing vnto him , that the curse of god abides him and it ; hee by it corrupts himselfe , hardens his heart , withdrawes it from god , drownes it in the things of this life , and is to be drawne to a reckoning for his vniust vsurpation . thirdly , let this example of christ , vndertaking all his actions with prayer , somtime publikely , sometime priuately ; yea his whole passion , as in the garden often and feruently , mooue vs to accustome our selues to this duty : for , 1. heerein lies a difference betweene the child of god , and a worldling , betweene a sound christian , and an hollow hypocrite : the one walketh with god , lifting vp his heart to god in holy meditations and prayers continually , as iust occasion is offered ; and therefore by this title the scripture describeth true christians , act. 2. 41. and paul saluteth all the faithfull that call vpon the name of the lord , 1. cor. 1. 2. the other are noted , psal. 14. 4. by this marke , they call not vpon god. prayer is as the breath , whereby wee know whether a man liue the spirituall life or no : a child that cries not , is dead and still-borne , as we say ; no prayer , no breath of the spirit , & no breath , no life . 2. our owne benefit calleth for this duty ; all good comes vnto vs by reason of the great power of prayer , which auaileth to set heauen open , to bring down the spirit , to pacific god , and appease him being offended . we see what great and extraordinary things the saints haue obtained by prayer ; moses , elias , &c. and lest we should thinke that these examples appertaine not to vs weake and silly men , the apostle iames vrgeth this as an argument to force vs to prayer , by the practice of eliah , who prayed that it might not raine , and it rained not in three yeeres , &c. not that we should pray so , that it may not raine for so many yeres together ; but , if the power of prayer bee so preuailing with god , that therefore wee should be much and often in this duty : and surely he that can pray well , can want no good thing , needs feare none euill . 3. it is a notable fence against sinne : for , as the more sin preuailes , the lesse can a man pray ; so , the more he prayes , the lesse is he ouertaken with sinne . when the true man is assaulted , if he cry for helpe , the theefe runnes away ; and so doth sinne , ( a theefe which euer doggeth and besetteth vs to rob vs , and steale away grace ) if we can cry mightily to god. 4. acquaint thy selfe with god ; for the times come when nothing will stand by thee but his helpe ; and therefore vse prayer , to be familiarly acquainted with him : know him now in the time of thy prayer , that he may know thee in the day of thy distresse . and lo , the heauens were opened vnto him . sect. 6. now it followeth , that wee speake of those three admirable euents , which followed the prayer of christ : 1. the sensible opening of the heauens . 2. the visible descending of the holy ghost . 3. the audible voice of god the father , witnessing to many , both eye and eare-witnesses , the solemne instalment and induction of christ into his office and worke of mediation and ministery : wherein wee must know , that as there neuer was in all the world so high and excellent an office as christs was : ( for , the greatest of kings , and the high priest , who yet were with great state and obseruation anoynted and deputed to their offices , were but shadowes of this : ) euen so god would haue christ entred into it with such magnificence and glory as neuer man was , nor creature is capable of . as the coronation of a prince , with what glory , pompe , and sumptuousnesse , euen to admiration , is hee brought foorth with his nobles and subiects ? but all this is but earthly glory , from earthly men , to an earthly king : but now at the coronation of the prince of peace , god sets himselfe from heauen to honour it ; and for this purpose he doth more familiarly , and yet more gloriously reueale himselfe vnto all mankind , then he had euer before done from the creation of the world ; and neuer was any ceremony in all the world so honoured , as this baptisme of christ was . the ancient sacrifices of gods institution were honoured by manifest signes of his gracious presence , as by the fire which came from heauen continually to consume them : the arke was honoured with speciall signes of his glorious presence , sitting betweene the cherubims , answering by oracle and voice , vnto cases propounded : the temple it selfe at ierusalem , at salomons prayer and dedication , was filled with the glory of god , manifested in that cloud that filled the house of the lord , 1. kin. 8. 10. and this cloud still watched ouer the tabernacle , exod. 40. 34. but these were all but shadowes to this , wherein the lord did not cloud and vaile his presence , or reueale his presence in some signe , but the diuine maiesty manifested it selfe distinctly , as we may say , in person , yea in the distinction of all the three persons , the father testifying his delight in his deare sonne , the sonne standing in iordan , and receiuing his fathers testimony ; and the holy ghost descending in the visible shape of a doue . from whence is notably grounded the doctrine of the blessed trinity of persons , in the vnity of diuine essence , because they be so really distinguished , although they cannot bee separated . but the word trinity , is not to be found in the scriptures . yet the doctrine is , if not according to the letter , yet according to the sense . mat. 17. 5. in the transfiguration of christ , the sonne standeth , the father by his voice witnesseth , and the holy ghost ouershadowes him in a cloud , as heere by a doue . so matth. 28. 19. baptize them in the name ( not names , to note the vnity ) of the father , sonne , and holy ghost . and 2. cor. 13. 14. the grace of our lord iesus christ , and the loue of god , and the communion of the holy ghost bee with you all . besides , there is expresly the word three , frō whence trinity comes , 1. ioh. 5. 7. there be three that beare witnesse in heauen , the father , the word , and the holy ghost , and these three are one . so also gal. 4. 6. god sent the spirit of his sonne into your hearts . which is worthy to be by the way obserued , as against sundry other damnable heretikes , so especially against the iewes at this day , who hold an indistinct essence in the deity , without distinction of persons : and secondly , against the wicked arrians , who deny the sonne of god to bee begotten of the essence of the father , and to bee coeternall and coequall with him ; they hold him to be meere man , onely borne without sin , and receiuing the spirit beyond measure ; and in all those places , where he is called god , they vnderstand it god by office , not by nature , as the magistrate is called god ; and by this equiuocation they can deceiue the magistrate , and professe ( namely in this their sense ) that they verily beleeue him to bee god , and yet meere man. but this place , and many other assume him into equall dignitie with the father and holie ghost , as wee shall further see in the fathers testimonie of him . in the opening of the heauens consider 1. how they were opened : 2. why they were opened . for the former ; not the whole heauens , but a part , and that part ouer the earth where christ prayed in the banke of iordan , and not to all the people of the earth , but to those onely that were present with christ , were the heauens opened : and therefore it is said , the heauen was opened vnto him , not ( as some say ) to iohn , but to christ : for so the phrase is vsed , act. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , visae eis linguae , i. supra eos . the difficultie is in the manner . some think it was but an apparition in the aire , because the densitie of the heauens ( as philosophie teacheth ) cannot admit of any diuision in the same . but this is vnlikely : for in apparitions the eye is easily deceiued by thinnesse or thicknesse , neerenes or remotenes , light or darknesse of the parts of the heauens and clouds : now god would not haue so notable a confirmation of christs calling stand vpon the credit of a thing so liable to deceit as apparitions be . againe , this was a miracle , by which christs office was exalted , and therefore goes beyond nature , and it is absurd to limit so transcendent a power within the rules and hedge of nature . others of the fathers , whom some schoolemen follow , think that there was no alteration in the heauēs to the bodily eye , but it was a meer vision , which none but christ saw , and that not with the eyes of his body , but of his minde , such a vision as ezekiel and steuen saw . but this is not so : for first , to the eyes of christs minde heauen was neuer shut . secondly , mark. 1. 10. hee saw the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouen , a word vsed in things really done , and vsed of the rent garment , luk. 5. 36. and of the vaile of the temple , which was rent in twaine . thirdly , the other signes were really and sensibly done , the spirits descending visible , and the fathers voyce audible and sensible , which are things of greater difficultie to conceiue as wee shall see : and , visible and sensible were they not so much for christs , as for iohns and the peoples confirmation that stood there . it seemeth therefore to bee true , that the heauen was sensibly diuided and rent in twaine , euen as the earth was when korah and his company were swallowed vp . this is not vnreasonable to conceiue , if wee consider that the lord might well doe as much for his sonne , as he had formerly done for his seruants . henoch , in his body as wel as in his soule , was taken vp into heauen : here either the heauens must diuide themselues , or one body must pearce and penetrate another , which euen glorified bodies cannot doe . eliah , when elisha prayed him that his spirit might be doubled on him , answered thus , thou askest an hard thing , yet if thou see me when i am taken from thee , thou shalt haue it so , 2. king. 2. 11 , 12. and elisha saw him when he was taken vp into heauen by a whirlewinde , and consequently saw the heauens diuided to receiue his body now glorified in the act of translation . when christ had accomplished his whole ministery , act. 1. 9. while his disciples beheld , he was taken vp into heauen ; they did see the heauens opening themselues to receiue his glorious body : and shall we think it absurd , that according to the letter of the scripture , his father should enter him into that ministery by a sensible opening of the heauens ? as easie it must bee for god to doe this , as to make the sunne stand still , the sea runne backe , yea the sea to diuide it selfe and stand like a wall for the defence of his people . and , that he thus did , it is plaine , because this serueth for the greater confirmation , and glorie of the businesse in hand , which aboue all other the lord set himselfe to aduance & commend to the world . now in the second place , the reasons why the heauens were opened , were sundry . 1. to manifest the truth and certaintie of the other signes which followed , that seeing the heauens opened , they might not conceiue , that either the doue or the voyce came from any other place . 2. to shew that howsoeuer christ stood there as a weake man , and in similitude of sinfull flesh , yet he was the lord from heauen heauenly , of whom was verified , ioh. 3. 31. hee that is come from heauen , is aboue all . 3. that as his person , so likewise his doctrine was diuine and heauenly , ver . 34. he whom god hath sent , speaketh the words of god : and this was the speciall worke of his doctorall office , to reueale the will of his father . and io. 1. 18. no man hath seen god at any time , the onely begotten sonne , which is in the bosome of the father , hath declared him . the power also and grace , whereby he wrought miracles , was not from beel-zebub , but from heauen . 4. to shew that his office , into which he was now entred , was and is to open heauen again for vs , who by sinne had shut it against our selues ; he hath made our way vnto y e throne of grace . and thus this second adam standeth in opposition with the first ; he shut vs out of paradise : a token that we were shut out of heauen : but this lets vs into the paradise of god againe . the heauens are opened by his passion , not by his baptisme , heb. 10. 19. they are opened by his death as by a common cause , which must be specially and singularly applied , and that is by baptisme : therefore it is said , rom. 6. 3 , 4. we are baptized into his death ; that is , to haue benefit by his death . 1. note hence , that christ by fulfilling all righteousnesse , hath set heauen open vnto vs , and consequently , the iustification of a sinner , is not onely by the obedience of his passion , but also by his actiue obedience in fulfilling the law : for , 1. the whole summe of the law , is , to loue god with all the heart , &c. which if we performe not in our selues , or in christ , then the whole law is abolished , whereof euery iot must be accomplished , math. 5. and christ came not to destroy the law , but to fulfill it . 2. the sanction of the law ( cursed is euery one that abideth not in all things ) cannot be auoided , if all those things be not done in our selues or our surety . 3. there are two parts of iustification : 1. remission of sinne , which is by the blood of christ , which takes away all sin . 2. imputation of christs righteousnesse : neither can the one stand without the other , as 1. cor. 5. 21. hee hath made him sinne that knew no sinne , that we should be made the righteousnesse of god in him. and this meetes with their maine obiection , that when sin is taken away , the law is fulfilled , and the sinner acquitted and iustified : for that is not true ; for a sinner is not iustified when sinne is abolished , vnlesse iustice be added . sinne must be couered indeed , but that is but fulfilling of halfe righteousnesse , vnlesse righteousnesse be imputed , rom. 4. 25. he was deliuered for our offences , and was raised againe for our iustification : where iustification is farre more then remission of sinnes . 4. the words of scripture are plaine , rom. 5. 18. by the obedience of christ many are made righteous : and 10. 4. christ is the end of the law for righteousnesse ; and not only to remoue vnrighteousnesse . as for all those places , wherein it is said , that christ hath purged all sinne with his blood , &c. they are to be meant exclusiuely , in respect of the blood of beasts or any meritorious workes of men out of christ , but not to exclude the meritorious actiue obedience of the sonne of god. 5. hee that is circumcised , is bound to keepe the whole law. obiect . that was to make him a fit sauiour . answ. no , but that hee might redeeme them that were subiect to the law , and that they might receiue the adoption of sonnes , vers . 5. hee speakes plainely of christs actiue obedience . we will conclude with bernard , totus mihi datus , totus in meos vsus expensus est . when i can haue too much of christ , i will renounce his actiue obedience ; but if by fulfilling all righteousnesse , he hath opened heauen , i will lay fast hold vpon all his righteousnesse to bring mee thither . secondly , hence wee note what we are to thinke of the doctrine of christ , who came from heauen , and spake from heauen . heb. 1. 1. in these last dayes god hath spoken to vs by his sonne , and therefore our meanes of saluation are great and glorious ; the onely begotten son , which is in the bosome of his father , hath reuealed the fathers will vnto vs. naturall light hath manifested much of god to many men ; supernaturall light hath made him more manifest , both by the deliuery of the law , and the promises of the gospell concerning christ to come , whereby the iewes saw god after a sort through the vaile of types and shadowes , but did not see him clearely and perspicuously , till christ was manifested in the flesh , who was in his person the brightnes of his fathers image , and in his office the chiefe doctor and teacher of his church . whence it followes , heb. 12. 25. that if they escaped not , who refused him vvhich spake on earth , much lesse shall we , if we turne from him that speaketh from heauen : and 2. 2. if the vvord spoken by angels was stedfast , &c. how shal we escape , if wee neglect so great saluation , which was first begun to be preached by the lord , and is confirmed to vs by them that heard him ? obiect . oh , if we should heare christ speake from heauen , wee would obey . answ. the doctrine that we bring , is from heauen , heauen opened it selfe to giue confirmation to it , the same it is which christ taught , which the apostles receiued from him , and we from them ; and of vs , holding our selues to the apostles doctrine , our sauiour saith , hee that heareth you , heareth mee . with how great danger therefore doe men refuse and turne away from our doctrine ? how shall they escape , that refuse doctrine from heauen ? a iust thing it is , that they be giuen ouer to satanicall and hellish delusions , who refuse doctrine from heauen . 3. this opening of heauen being a signe of that which christ had done , affoordeth speciall comfort to all the members of christ , in that heauen being shut against vs by our sin ( for into it shall no vncleane thing enter : ) christ hath set the gate of it open vnto vs againe ; hee hath made a way , and as it were a thorow-fare betweene heauen and earth . by him ( saith the apostle ) all things in heauen and earth are gathered into one , ephes. 1. 10. and col. 1. 20. he hath reconciled to himselfe through him all things , which are in earth and in heauen ; that is , all elect and beleeuing men on earth , and the blessed saints and angels in heauen : and this followes , that in the former verse , where christ is called the head of all things ; being the head of his body , hee hath made a passage both for himselfe and his members . how doth christ open heauen for vs ? oh that we could see such a sight ! christ openeth heauen : 1. by the merit of his obedience vnto the death ; so saith s paul , col. 1. 20. by the bloud of his crosse he hath set at peace all things . meditate on his death . 2. by the donation of his spirit , who worketh faith in the heart of gods child ; which is as an hand wherby christ with all his benefits is receiued , and a mouth whereby he is eaten ; so is it an eye cleered to see thorow the clouds god sitting in his glory , vpon the propitiatorie and mercy-seate , and sometimes vpon the throne of his iustice . heb. 11. 27. by faith moses departed egypt , and feared not the fiercenesse of the king , but endured as one that sawe him that was inuisible . by faith henoch walked with god , hee had him euer in his eye , heauen was euer open and vndrawne vnto him . iose●h saw on the throne of his iustice , and said , can i sinne and doe this great wickednesse against god ? thus the godly in this life haue heauen after a sort opened , so as they haue god euer present with them . steuen being full of the holy ghost , saw heauen open ; get faith , and thou shalt see it open too . 3. by the benefit of his intercession , ioh. 17. father , i will , that where i am , they also be to behold my glory . now he was heard in all that he prayed for , so as by vertue of the merit of his intercession , all the elect shall be gathered in soule and body into heauen after this life . this same key openeth heauen to our prayers , and persons . heere is the comfort of the godly , that whereas the first adam hath shut heauen on them , and set hell wide open , and armed all the creatures against them : this second adam hath opened heauen againe and reconciled all things ; there is now passage from man to god , from earth to heauen , by the prayer of faith : and betweene god and man , while hee heareth prayer and bestowes heauenly blessings : a passage for the spirit , and for gods helping hand in trouble ; there is a beaten way betweene heauen & earth , in which gods angels are continually mouing as diligēt ministers to the heires of saluation . here ye may see iacobs ladder , which reacheth from earth to heauen , on which the angels are continually ascending and descending : this ladder is christ himselfe , who by his humanity toucheth earth , and by his diuinity reacheth vp to the heauens , and so hath made heauen & earth meete together . and as this comforteth vs through our whole life , so especially in the houre of our death it is of exceeding vse ; then happie is he that can see the heauens opened by christ for him , as steuen did ; he shall lay himselfe downe in rest and assurance , that though his body shall be inclosed in the earth for a time , yet his soule shall ascend to god , and both soule and body in the iudgement day shall partake of the glory , vnto which christ the head is already ascended ; and the same power , which made the heauens themselues now at his baptisme set themselues open to strengthen & encrease the grace of his saints , shall then set them wide open to confirme them for euer in glory . and iohn saw the spirit of god descending like a doue , and lighting vpon him . sect. 7. this is the second diuine testimony , whereby god the father would make euident to all the world , that christ the sonne was the messiah , anointed with the gifts of the holy ghost for this purpose : where , for the meaning of the words , must be knowne ; 1. what is heere meant by the spirit of god. 2. how the spirit could descend , or be seene so to doe . 3. the manner of his descending , like a doue . 4. why hee lighted vpon christ. 5. why it is said , iohn saw all this . 1. by the spirit of god is meant sometimes the whole essence of the god-head , as it is common to all the three persons : as ioh. 4. 24. god is a spirit . somtimes the gifts and graces of the spirit , as luk. 1. 15. iohn was filled with the spirit ; that is , spirituall gifts , by a metonymie of the cause for the effect . and act. 6. 5. steuen , a man full of faith and the holy ghost . somtimes the third person in trinity , as 1. ioh. 5. 6. and that spirit is truth : and thus is the word here vsed ; not the gifts and graces of the spirit , nor taken essentially or commonly for the whole trinity ; but personally , for the third person in trinity , who is distinct from the father and the sonne , equall vnto the father and the sonne , and the same god in nature and essence with the father and the sonne , though not the same person . and the third person is called a spirit , because he is that essentiall vertue , proceeding and as it were spired or breathed from the father and the sonne ; or from his effect , who bloweth where he listeth , and inspireth holy motions and graces into the hearts of the elect . 2. how can the holy ghost be said to descend , `who is god omnipresent , and filling heauen and earth ? psal. 139. 7. whither shall i goe from thy spirit ? answer . true it is , that this descending of the spirit , was a locall motion from heauen , where it was opened , vnto earth to the very head of christ , and yet wee may not conceiue any locall motion in god or any of the persons : but in one word , the signe or siymbol wherein the holy ghost pleased to testify a speciall presence or efficacy , doth take the name of the thing signifiyed ; the doue , a signe of the spirit is called by the thing signified , the spirit it selfe ; not that the blessed spirit was changed into a doue or any similitude , ( whose nature were it not immutable , he could not bee god : ) but because it pleased him , retaining his owne vnchangeable nature , to appeare vnder this forme and likenes : and thus iohn also , seeing this shape and appearance descend frō heauen , is said to see the spirit which is inuisible ; the doue signifying , called y e spirit , signified by a figuratiue kinde of speech , common in the scriptures . the ark was called the glory of god , because it was a speciall signe of it . three angels came to abraham ; one of them , seeming to be more glorious then the other , is called by the name iehoua ; a name proper to god , and not agreeable to any angel , further then he representeth the sonne of god as that did . the right interpretation and vnderstanding of such phrases , would cut off infinite quarrels about the reall presence , which is onely held vp , because by this same figure the bread signifying is called the body signifyed ; which if it necessarily imply a change of the bread into the very body of christ , then because the spirit of god is called a doue , hee must necessarily bee turned into a doue , & of a creating god become a creature ; which is high blasphemy . 3. the manner or forme of the spirits descending , was in the shape of a doue . quest. whether was this a true materiall doue , or an appearance of a doue only ? answ. it is enough to conceiue the presence of the holy ghost vnder the forme of a doue , and it is no article of faith whether it was or no : but yet i thinke it was a true reall body and corporal doue ; 1. because luke addeth ( in a bodily shape ) implying that there was a body . 2. because none of the other signes were imaginary or appearances , but reall things : whence some of the fathers conclude , that it was as true a doue , as the spirit was a true spirit . obiect . but if it were so , how came it into heauen ? answ. he that created of nothing all things , created it at this time , not for common vse , but for this vse and purpose ; which when it was accomplished , hee could bring it to nothing , or resolue it into the first matter whereof it was made , as it was with those bodies in which the angels appeared . obiect . but the text is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a doue ; therefore it was but a similitude , and appearance , not a true body . answ. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the doue , but to the spirit , who manifested his presence in this likenesse . 2. the phrase doth not alwayes note likenesse and similitude onely , but verity and identity , as ioh. 1. 14. wee saw his glory , as the glory of the only sonne of god ; and phil. 2. 7. christ was in the shape of man , and like man : shal we thence conclude , that he was not a true man , but one in appearance onely ? why did the holy ghost appeare in this shape ? for sometimes hee appeared in mighty winds , as to the apostles ; sometimes in burning fire , wherein he seemes to be contrary to himselfe . these diuers symbols and testimonies of the presence of the spirit , argue diuers , but not contrary effects ; all of them his wisedome made choyce of , according to the occasion and present vse . there was great difference betweene the ministery of christ , and moses ; betweene the law , and the gospell , and accordingly the spirit manifesteth himselfe . the law was confirmed with terrour & feare ; but to ratifie the gospel , the spirit appeares in the shape of a doue . act. 2. 2. hee is noted to come like a mighty rushing winde , to shew the mighty power of the gospell in the ministery of the apostles , who were now to bee sent out : so in the shape of tongues , to shew the vtterance giuen by the spirit to the apostles : in the shape of clouen tongues , to note the variety of tongues and languages , wherewith they were indued : in the shape of fiery tongues , to shew the fruit and efficacie of their ministery and doctrine , which should bee as fire to seuer betweene drosse and pure metall . so heere the spirit would appeare in the shape of a doue , to note , 1. what kind of spirit christs was : 2. what kind of gifts they were , which were collated and bestowed vpon him : and 3. what was the fruit of those gifts . for the first , in the doue obserue two things : 1. of all fowles it is the most mild , without gall . 2. it is most innocent and harmlesse , not rauening and hurtfull . which signifieth , that christ should be indued with a mild , meeke , and gentle spirit : so it was prophesied of him , isa. 42. 2. that he should not cry nor lift vp his voice in the streets , a brused reed hee should not breake ; and how it was accomplished , the whole story of the gospell witnesseth , math. 12. 19. so also , that he should be most innocent , blamelesse , of a most pure spirit : in him was no guile , no deceit in his lips . who could accuse him of sin , being the spotlesse lambe of god ? 2. as the doue hath many excellent properties ; patience , simplicity , sincerity , tendernesse to her young , faithfulnes to her mate , &c. euen so god the father hath fitted christ with all profitable and necessary gifts ; humility and patience , holinesse and integrity , loue and tendernesse , constancy and diligence in working out the good of his members . 3. the fruit of these gifts is the appeasing of his fathers displeasure , conceiued against the sinne of man : for looke as the doue which noah sent forth out of the arke , returning with an oliue branch , which argued the ceasing of the deluge , brought newes that gods wrath was now asswaged and decreased with the waters : so the spirit of the lord is vpon christ in the form of a doue , sending him out to preach the acceptable yeere of the lord , and good tidings of liberty to captiues , & the opening of the prison to them that are bound , forgiuenesse of sin , and conferring of grace , & life , &c. isa. 61. 1. now this being the end of the spirits appearing in this shape , separating and sending christ to his ministery , & that onely for this time , and not reserued out of this time and vse , it is not now lawfull for any man to represent the holy ghost by this shape , or make an image thereof : for this is to make an idoll , as the papists doe , not onely in this , but in painting god the father like an old man , because he is called the ancient of dayes , dan. 7. 22. both of them flat idolatry . god is aboue his law , if he make shapes , cherubs , or bodies , it is iust because hee doth it : but wee are borne vnder the law , which expresly forbids the making or hauing of any image of god in any vse , or any at all in religious vse , and enioynes vs to worship god in spirit and truth , onely in the image of his sonne . and it will strongly follow , that if wee may not reserue the shapes which god himselfe hath vsed to manifest his presence , much lesse vpon any colour , any images or idols deuised and beautified by idolaters , abused in times past , and in present , and for time to come , subiect to be abused to the maintenance of idolatry . heere come all popish pictures to bee defaced , whose idolatry is as grosse as euer the heathens was : a lamentable thing , y t any christian can feed and please his senses in the cōuicted instrumēts of gods dishonour in so high a kinde . a chaste heart will make a chaste eye . the 4. point is the spirits descending vpon christ , for these reasons : 1. to shew that christ was set apart to his great work , not onely by the ministery of man , but by the holy ghost . 2. that hee was now endued with gifts fit for such a worke : for this was the vnction or anoynting of christ to bee the king , priest , and prophet of his church , as isa. 61. 1. the spirit of the lord is vpon mee , hee hath anoynted mee to preach . obiect . but christ was filled with the holy ghost from his infancy . answer . he was endued with such a measure of the spirit , as was fit for his priuate estate ; yet now entring vpon a publique office , and a worke after a sort infinite , he needeth more grace , and receiueth according as his calling required . obiect . but then christ had imperfection in him , if hee wanted some grace . answ. it implies a degree , but not imperfection : hee was perfectly graced so farre , as his youth and priuate estate required , yea , as much as that was capable of ; it being with him as with the saints in heauen , among whom are degrees of glory , but not want nor imperfectiō . and 3. to shew that the spirit did perpetually rest with christ , therefore ioh. 1. 32. the spirit abode vpon him . this was prophecied , isa. 11. 2. the spirit of the lord shall rest vpon him , the spirit of counsel and vnderstanding , of wisedome and strength , the spirit of knowledge , and the feare of the lord. obiect . but the spirit of god dwels in the elect , therefore this was no priuiledge . an. neuer did or can the spirit rest with saint or angel , as hee did with christ. 1. in respect of his humanity , the spirit is euer with that , working in y t nature all diuine vertues , graces , & glory , both in nūber & degree perfect , as fitting the head ; wheras the members haue some , not all , and in some small degree , not in all perfection of degrees , as hee was , being anointed with y e oyle of gladnes aboue al his fellowes . 2. in respect of his deity , the spirit , the third person , is perpetually present with the son , as ioyned vnto him in the admirable vnity of one & the same nature ; yea , so ioyned , as he proceedeth from the son as frō the father , and hath his subsistence from the son , as frō the father , by the vnspeakable cōmunication of one and the selfe-same nature . in which respects , the spirit neuer lighted , nor did rest with any but with iesus christ alone . 4. some adde a fourth reason of the spirits lighting on christ : not only to designe christ , but to distinguish him by an apparent signe from iohn , lest any should thinke that the voyce following , this is my well-beloued sonne , was vttered of iohn , and not of christ himselfe . the fifth point is , why it is said that iohn saw all this : this was , 1. that the word of the lord might be accomplished , who had promised iohn , that he should certainely know christ by this signe , ioh. 1. 33. 2. that iohn might beare record of the trueth heereof , not onely in his age , but to all succeeding ages : so it is said , ioh. 1. 32. iohn bare record , saying , i saw the spirit , &c. hence was it , that it did so openly appeare , because it was not onely for christ , who as hee was man , and had taken vpon him our infirmities , had need of assistance , but for iohn also , and the people of god : see iohn 12. 30. 1. note , that the spirit of god is no quality or created motion in the minde of man : for then hee should not exist without the mindes of men , ( for the accident cannot be without the subiect , to which it cleaueth : ) and much lesse could the spirit appeare in a visible and distinct forme , as he did heere , and in the feast of pentecost . 2. hee is here a distinct person from the father and the sonne , and yet ioyned with the father and the sonne . 3. he is called god. act. 5. 3 , 4. to lye to the holy ghost , is to lye vnto god : and 1. cor. 12. 11. hee giueth gifts to euery one according to his will , as heere hee anointeth christ the head , & consequently , is the author of all good gifts with the father of lights , and not the gifts themselues . 2. note , as christ was set apart both by the ministry of man , and by the spirit , by the visible appearance of which , god would manifest , that hee was fitted thereunto : so in all those that are set apart by man to the ministry , must be an apparant descending of the spirit , though not in visible shape , yet in euident gifts and graces . the reason is sound : if christ himselfe must not take this honour vpon himself , but the spirit of the lord must be vpō him to preach , much more must it be so with those that come in his name . adde hereunto these arguments : 1. if god , when hee had set down the frame & parcels of the materiall tabernacle , did set apart a bezaleel , and fill him with the spirit of god , in wisedome & vnderstanding , in knowledge and all curious workmanship , and ioyned an aholiah vnto him , into whom he put wisedome , to make al after his draught , exod. 31. 3 , 6. and , if when salomon is to build the material temple , he must haue his hiram sent for , a man full of wisedom , vnderstanding , and knowledge to work all manner of worke in brasse , 1. king. 7. 14. much more the true salomon , in building his spiritual temple , makes choice of men filled with the spirit , &c. 2. if the prophets & apostles performed euery thing by vertue of their extraordinary calling by god , then must pastors & teachers also , by vertue of their ordinary calling by god : they spake & wrote , as they were moued by the holy ghost , 2. pet. 1. vlt. they reuealed and fore-told things by the spirit , 1. pet. 1. 10 , 11. the spirit of christ in the prophets , searched and signified the time , and passion , & glory of christ : the spirit was promised to teach the apostles what to speake , and to leade them in all trueth , ioh. 14. yea , the spirit shall teach you in that houre , luk. 12. so must we be furnished by the spirit to our duties . 1. cor. 17. 7. the manifestation of the spirit is giuen to euery one to profit withall , to one a word of wisedome , to another a word of knowledge . whence the spirit is said to send pastors , act. 20. 28. pastors at ephesus were made ouer-seers by the holy ghost ; because he fitteth them to the church , and commendeth them by gracing them to the vse of it . 3. this sitting of the spirit , giueth a mans selfe much comfort : 1. that hee is lawfully called of god , who sendeth not his message by the hand of a foole , ( for this is as he that cutteth off the feet : ) but he sendeth a learned tongue , an ezra , an apollos , mighty in the scriptures . this was signified by the consecration of aaron and his sonnes , who must be , 1. washed , purged from whatsoeuer might blemish their calling . 2. arrayed with new garments , signifying their furnishing , and instructing with graces , of wisedom , knowledge , &c. 3. perfumed with a sweet smell of the holy oyle , noting the sweetnesse , the sweet sauour by holy doctrine and life , which they were to diffuse into the church . this when it was done , then were they set apart by the lord , and not before , leu. 8. 3. 2. that god , who hath graced him , will protect him , and carrie him thorow the troubles of his calling , which satan and the wicked of the world ( whom hee is to encounter with ) will raise against him : which promise of speciall protection , while the sonnes of sceua wanted , satan ( who easily spied their want of commission ) mightily preuailed against them , act. 19. 3. that god will blesse his labour , and the workes of his calling , and make it powerfull and fruitfull , because it is his owne worke ; whereas such as haue not their commission sealed from the lord , finde not their sacrifices burnt by god , but often labour all day and night , and catch nothing . a caueat not to runne vpon mans calling without gods , as the false apostles did , against whom the apostles opposed themselues : see that the chiefe bishop of soules send thee , that he hath laid his hands vpō thee , that hee hath bid thee receiue the holy ghost ; as for the order and ordination of the church , it is onely a manifestation and declaration of him , whom god hath fitted . let euery minister be able to say as christ himselfe did , isa. 48. 16. the lord god himselfe , and his spirit hath sent me , namely , to declare what cyrus in his time was to performe to the church . and here he that would haue good and assured comfort of his commission , must examine what kinde of gifts they be which he hath receiued of the spirit : for they be of two sorts : 1. common to good and bad , as those of knowledge , tongues , interpretation , eloquence , to which if working of miracles ( if a man haue no more ) were added , while he might much benefit others , himselfe might remaine a reprobate . for , saul and iudas had the spirit of god. 2. proper and peculiar to the elect , as iustifying faith , true loue , inuocation , repentance , vnspeakable groanes , and mourning of the doue , innocencie , meeknesse , sinceritie , and such like testimonies , that god hath sent the spirit of his sonne into the heart , purifying it , making it cry abba father . these are gifts worth hauing , making all the former not onely profitable to others , but truly comfortable to himself , and acceptable to god. now shall a man speake powerfully , feelingly , and conscionably , and resemble those holie men of god , who wrote the scriptures , in interpreting thē ; they shall speake and do as they are moued by the holy ghost ; men shall perceiue , and after a sort see a fiery tongue vpon their heads ; such shall be the efficacie and power of their ministerie in separating the precious from the vile . 3. note , wheresoeuer the spirit descendeth on any christian , it descendeth like a doue , that is , maketh a christian resemble the doue . whence it is , that the holy church or company of beleeuers is called by christ , his doue , cant. 2. 14. 1. because the same sweet oyntment ( as that of aaron ) runnes downe from the head to all the mēbers : the same graces , which this spirit in the shape of a doue did fill christ withall aboue measure , hee doth also bestow in measure vpon christians : thus are we said to receiue of his fulnesse . a fountaine sends the same water into the streames that it self hath . 2. the spirit of god is euery-where like to himself , both in the head and members , as the same iuyce is in the roote and branches , in the tree and fruites : looke what were the fruites of the spirit in christ , the same also are in the members , gal. 5. 23. to examine whether we haue receiued this spirit or no , by the properties of a doue . 1. meeknesse is an essentiall mark of one of christs doues , and on whom the spirit of christ is descēded , as himselfe witnesseth , learne of me , for i am lowly and meeke : 1. he in heart neuer conceiued fierce or reuengefull thought . 2. in word , being reuiled , he reuiled not againe . 3. in action , hee was led as a sheepe to the slaughter , and was dumbe before the shearer , 1. pet. 2. 23. moses was the meekest man on earth , but not like him . if any be a rough esau , of a froward and peruerse disposition , the spirit of christ hath not sate and lighted vpon him : for , in the kingdome of christ , the lyon and the lambe shall feed together . let vs therefore put on , and decke our selues with meeknesse , col. 3. 12. a most beautifull grace , much set by of god. how glorious a sight was it , and how delightfull to god his father ( as the voyce witnesseth ) when the doue sate vpon christ ? and euen so the apostle commendeth this grace to women , as a most precious garment to set them out to god , and make him set by them , as their most costly garments doe set them out to men : neither is it a garment proper to the women , as distinguishing the sexe ( which the cloathing of our bodies doe or ought to doe : ) but the condition between a naturall and spiritual man , an old and new creature : for this makes difference before god , when none is betweene male and female . and though we take little notice of a meeke-hearted christian , yet god doth so account of it , as he doth denominate the righteous by it , and maketh it a speciall title of the iust , zeph. 2. 3. seeke the lord , ye meeke of the earth : as though none were fit to seeke him , and he would be found of none else . a second qualitie of those , on whom the spirit is lighted like a doue , is simplicitie , innocencie , commended to vs also by christ , be wise as serpents , but innocent as doues ; enforcing it plainly to be a qualitie of those who are baptized with the spirit of christ : to which purpose he knitteth these two together , cant. 5. 12. and 6. 8. my doue , my vndefiled . elsewhere he calls the church faire as the sunne , pure as the moone , the lords holy ones , vndefiled in their wayes , saints , pure ; not only in regard of their iustification by the bloud of christ clensing them from all sinne , but also of their endeuour in sanctification . these doues of the lords culuer-house are cleane fowles , not of the vncleane birds , vultures , crowes , and hawkes that can smell a carrion a farre off , to flye to it , and feede vpon it : the spirit neuer tooke such a shape . let vs be carefull of our wayes , not to foule our selues with sin , which is the most filthy vncleannes : but rather when the spirit sate vpon christs head , make knowne that it sate like a doue on our head , by purging our selues , euen as he is pure , 1. ioh. 3. 3. as it is a marke of our adoption in that place . he is not capable of any grace , that endeuoureth not in this : wil the spirit of god dwell in a stye ? or will hee powre his gracious liquors into fustie and filthie vessels ? what may wee thinke the hire of those that moyle themselues in all filthie lusts , and tumble like swine in their sinnes , and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world ; seeing god is good to none but the pure of heart , heareth none pray but such as lift vp pure hands , accepteth no seruice but a cleane offering and from a cleane offerer , admitteth none to the blessed vision of god , but the pure of heart , and much lesse to stand in his holy place , but hee that is of innocent hands , and a pure heart ? psalme 24. 3. what other spirit hath lighted vpon them , then the spirit that beareth rule in the world ? the spirit of lying , railing , swearing , slandering , hath light vpon their tongues : the spirit of reuenge , wrong , and wickednesse vpon their heads : the spirit of fornication , vncleannesse , wantonnesse vpon all their parts and members : and the spirit of errour , delusion , & desperate impenitency hath settled vpon their hearts : all this , because they haue grieued this holy spirit , and made this doue betake himselfe to his wings , and left them to bee haunted with an euill spirit , as saul was , when god had forsaken him . a third quality of such on whom this spirit of christ hath lighted , is chastity , sincerity and singlenesse in heart and life , in body and soule : the doue is a most chast bird , truly keeping her to her mate ; and this is required in all the members of the church , cant. 4. 1. thine eyes are like the doues , that is , single , chast , beautifull . this eye of faith beholds christ and him alone , acknowledging all perfection of beauty and sufficiency in him : it keepes the heart into him alone in the purity of his worship ; it keepes the affections vnto him as the chiefe of ten thousand : it watcheth against all vnchast lusts , and abandoneth all vnlawful , strange , and stolne pleasures , called in 1. cor. 7. 34. the holines of body and spirit . of spirit , when it is not tempted to vncleannesse ; or being tempted , yeeldeth not ; or hauing yeelded , reneweth it selfe to repentance . of body , when , as a fit instrument to a chast soule , it neuer exciteth , nor being excited , executeth vncleannesse . whence it followeth , that those that goe a whoring from god , as all idolaters that seek to many louers ; or are bawds to their owne lusts and sinfull pleasures of any kind , or prostitute their bodies to any vncleannesse ; or their members as seruants of vnrighteousnesse , are not possessed with the spirit of christ. idolatrous eyes , adulterous eyes , couetous eyes , euill or enuious eyes , blind eyes , or wanton eyes , are not the eyes of doues . a fourth quality in isa. 60. 8. is this , they al fly to the church of god , and ioyne together in his pure worship . who are these that fly like the doues to the windowes ? a prophesie of the gentiles conuerted , that shall in such flockes come into the church , as if a whole flight of doues driuen by some hawke or tempest , should scoure to the columbary , and rush into the windowes . the church is compared to gods culuer-house ; thither the doues fly together , feed together , roost together : which signifies the communion of saints , who are of one heart and soule , and which worship god purely with one shoulder : it is no receptacle of eagles and rauenous birds , which deuoure one another : and the reason is , because the spirit lighting vpon christians , tyes them together with fast bands of peace , called the bond of the spirit . and hence it followeth , that whosoeuer neglecteth the ministery , which is the chariot of the spirit , the spirit lights not vpon him : whosoeuer ioyneth not in this society of saints , and carryeth not himselfe as one liuing with other the children of god , vnder the same roofe of one father , he hath not the spirit of god , and consequently is none of his . what may wee thinke of him that is an enemie to the church , that malignes the members of it , that opposeth the pure worship and worshippers , that flies from the culuer-house , but to be an vncleane bird , no doue ? this is one speciall note of the presence of the spirit , which i would not omit , because many may come to see themselues better by it . vers. 17. and lo , a voice came from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . sect. 8. here is the third sensible testimony of christs most solemne setting into his office , and that from heauen also , as the other were , and that by an audible voice : wherein are two things ; 1. the circumstances , three : 1. whose voice it was , the fathers . 2. the place whence it came , from heauen . 3. the manner , it was a sensible and audible voice . ii. the substance , in which are three particulars : 1. that christ is the sonne of god : to note the relation between god and christ. 2. that hee is his beloued sonne ; to note the neernesse of that relation . 3. the fruit of it , in whom i am well pleased . 1. the person whose voice it was , is god the father : for he saith , thou art my beloued sonne . euery testimony receiues validity and authority from the testator , therefore this must needs be sound and good . god had giuen testimony to christ by many famous men , euen all the prophets , and now lately by iohn baptist , who was greater than a prophet , that christ was greater than he ; yea more , had giuen testimony of him by a multitude of heauenly angels , luk. 1. 30. and 13. but not content with all this , he giues from heauen his owne testimony of him . 1. to strike vs with reuerence in receiuing this testimony , which hath this priuiledge aboue other parts of scriptures , that it was vttered by gods owne mouth , not by men or angels . 2. to confirme vs in the truth of the testimony , proceeding from him who is prima veritas , truth it selfe ( not onely true ) in his essence , and much more in his words and workes , who cannot bee deceiued , nor deceiue vs. 3. to shew the necessity of beleeuing this testimony , being the first and onely principle in christian religion , without which foundation laid , can bee no religion , nor saluation , as we see in the iewes and turkes : that we might more firmly beleeue in the sonne of god for life , gods owne mouth testifieth so honourably of him . 4. that such a glorious commendation of this testimony might stir vp our best attention and affections in the vnfolding of it , wee haue heere the word of a king , which was neuer stained , and that not vttered by any herald , or a lord chancellor , but from his owne mouth , which carryeth more waight with it : if god speake , woe to him that heares not . 2. the place whence , from heauen : for these reasons : 1. for more authority to the person of christ , whom god from heauen doth honour : and if god thus honour him , how ought we to honour him ? 2. pet. 1. 17. hee receiued of god the father honour and glory ; when there came such a voice to him from the excellent glory , this is my beloued sonne : which was verified not onely in the time of his transfiguration , but here also . 2. because the testimony containes the summe of the whole gospell , to declare that the doctrine of the gospell , which christ deliuered to the world , was from heauen , because god from heauen so testifieth it to bee : wherein it differs from the doctrine of the law , which although god renewed from heauen in the tables of stone , yet was it written in the heart of man by nature ; so was not the gospell : but as after y e fall it was immediately deliuerd by god to adam in the promise : so here , by the same voice from heauē confirmed to be diuine & heauenly . 3. in respect of vs , that wee should more carefully attend to the testimony it selfe , proceeding from the excellent glory , and that from the mouth of the god of glory , sitting in his chaire of estate , seeing the word of a king in that place is more regarded . the contempt of the law , giuen vpon mount sinai , in the hand of angels , was required at their hands : how shall they then escape , that despise him that speaketh from heauen ? hebr. 2. 2 , 3. the law being transgressed , the gospell from heauen moderateth and pardoneth a man : but the gospell frō heauen being despised , what can pleade for him ? 4. to shew the extent of the gospell , that it is to bee preached , and binds to the faith of it all the people vnder heauen : and herein it was not to bee inferiour to the law , which god would haue acknowledged his owne by vttering it from heauen , and that not before he had sent moses downe , lest it should haue been thought to be his , although it was so loud and piersing , as it could not possible bee but diuine , not humane . 3. the manner of the testimony , by an audible and sensible voice : how the father vttered this voice , is needlesse to enquire , seeing we know , that he who made the tongue , can either speake without a tongue , or by secret inspiration and reuelation , as to isaiah , 2. king. 20. 4. or frame a tongue and organs of voice at his pleasure , to vtter and make knowne his will and good pleasure to his creatures : or speake by creatures , as angels in humane shape , or other creatures , sensible as baalams asse ; or insensible , as the bush of fire . it is much more material to enquire into the end and vse of it , which was , to make the sonne of god knowne vnto the world , that the faith of men might be fixed on him for saluation . hence note , in that the lord from heauen teacheth by voice , his wonderfull care , that will not suffer vs to want any means to helpe vs in the knowledge of the meanes of saluation : he had taught them and vs before , by the sense of sight , seeing the heauens opened , and the spirit visibly descending ; and now hee teacheth the eare by a voice : for , he knowes our dulnesse , security , slownesse of heart to beleeue , and applies himselfe euery way to helpe vs : hee setteth out his glory by his workes and creatures , he addeth his word confirmed by many powerfull miracles ; to his audible word he hath annexed his visible word the sacraments ; hee hath set vp a constant ministery in his church , and euery way fitted it to the edification of his people , so as he may now say , what could i doe more for thee , o israel ? is god thus carefull of our profiting euery way ? then how damnable and excuslesse shall the carelesnes of the most bee in the matter of their saluation ? in which regard it had beene good for many a man , that god had neuer made his will knowne to him , that he neuer had heard the word , or receiued the sacraments : for , all tends but to his deeper condemnation , because of his neglect and formall vse . when our sauior said of iudas , it had bin good for him he had neuer bin borne : did not hee in effect say the same , it had bin good for him he had neuer bin a disciple of christ , neuer had heard christ , or preached christ , because the more excellent meanes he had , the greater was his sin and iudgement ? againe , hereby god cleareth his righteous iudgement , in the iust damnation of the wicked and vnbeleeuers : o israel , thy destruction is of thy selfe : say not , what can i remedy it if god will not saue me ? nay , what can god do more then he hath done ? he hath giuen thee strong and excellent means , & preached the gospell from heauen by his owne mouth , and sent it to all nations vnder heauen in their owne language , in an audible and intelligible voice : if thou wilt now wilfully refuse the meanes , thy blood be vpon thy owne head , that which will dye , let it dye ; thou art in the sea of thy sins , ready to bee drownd , good helpe is offred , but thou refusest it & must dye in thy sin : thy case is that of ierusalem , how oftē would i haue gathred thee , and thou wouldest not ? 2 note , that it is gods pleasure that wee should bee taught the matter of saluation by voice , and attend to that : here was a visible openning of the heauens , a glorious presence of the spirit in the shape of a doue resting on christ : but when the lord will haue christ published and proclaimed the messiah , this must be done by voice . deut. 4. 12 , 14. thou heardest a voice , but sawest no image , therefore take heede to thy selfe , and corrupt not thy selfe by any image . 1. herein his mercy hath appointed a familiar and fit instruction , meet for our weakenesse , not comming to his church in his owne maiesty . 2. herein he aduanceth our nature , teaching vs great mysteries by such as our selues , sanctifying the tongues of men , and not angels . 3. herein he magnifyes his power , who by so weake meanes worketh saluation : earthen vessels are vsed , that the power may be seen to be of god , 2 cor. 4. 7. the voice of men by gods power conquers the world . 4. hereby he tryes our obedience , whether we vvill yeeld to a vveake voice , vvhereas he might force vs by povver . this makes against the papists position , that images are lay-mens bookes : for 1. the people of israel were as rude and elementary as any , yet god permitted them no such bookes , but straightly forbade it . 2. images are dumbe , and how can they teach ? they haue mouthes , and speake not : if they teach , it must be by an interpreter , and an interpreter can teach better without them . 3. let them be lay-mens books , what doe they teach ? hab. 2. 18. they are teachers of lyes , and zach. 10. 2. the idols speak vanity . if a man would learne lyes , let him gaze vpon these bookes . and 1. whereas bellarmine saith , that the image of god and the holy trinity is a teacher of truth : i answere , the scripture saith it is a teacher of lyes , and so i will proue it . 1. god is a spirit and inuisible : now how can this be paynted or carued ? he that saith hee can do it , must needs lye . 2. god is infinite and incircumscriptible , wants beginning and ending : he that saith he can paynt such a thing , is a lowd lyar : his image or idol is made by man , and moth-eaten , and consumed by wormes and rotten . 3. god is a working act , neuer idle : but the image neuer stirres vnstirr'd : therefore it is a lye . 4. god hath beeing of himselfe , and all things are sustained in him : the image hath being from the hands of man , and is not able to vphold it selfe no more then dagon was , if it bee not strongly vndershored : therefore it is a lye to say it resembles god. 5. it is a lye and idolatry , to conceiue or fixe the name of god vpon a picture , that hath nothing but what man will giue it : and doeth not the lord accuse the israelites by common sense , in the example of one that goes into the wood and hewes a tree , then makes a fire of one end to warme him , and a god of the other to worship ? are there not as good blockes and stones , lying vpon the floore and pauement , as they be that are set vp for idols ? ii. as for the picture of the trinity , which is most horrible idolatry , painting god either a man with three heads ( making him a monster : ) or * the father like an old man with a childe at his knee , and a doue betweene them . bellarmine himselfe fainteth , when he saith , it is not certaine , but an opinion of the church , whether any pictures of the trinity be to be made : and further , that those images must not be multiplied , because they giue occasion of blaspheming . besides , these pictures are as senslesse as wicked : 1. to picture the father , as a man with the whole world in his hand , to note his creation and prouidence ( which the rhemists , in act. 17. 5. commend so highly , as whence the people may take much good : ) is a teacher of lyes , because it restraines creation and gouernment to the father . 2. to picture the father as an old man , and the sonne ( who is as old as he ) like a child , is a lye , and not footed , in the 7. of daniel , where the ancient of dayes is the whole deity . 3. to adde to these two the image of a doue for the holy ghost , is ( as it is said , rom. 1. 23. 25. ) to turne the whole glory of god into a lye , and to transforme most heathenishly the glory of the immortall god , into the similitude of a mortall man , or feathered fowle . 4. if the diuinity can be pictured , then may the three persons : but hee that will say he can conceiue either the trinity , or expresse the diuinity , hee is a lyar ; much lesse carue or paint any thing like them . for the picture of christ : though i know sundry of the learned are of another minde , yet i thinke it neither can nor may be pictured , and the reasons to the contrary are none , or weake : and i haue thought of these grounds , which sway with me till i heare or see stronger : 1. christs diuinity cannot be expressed in an image , and it is dangerous in a picture to separate them which god neuer disioyned : to diuide his natures , sauoureth of the nestorian heresie ; to offer to paint the godhead of christ , as they haue , who to expresse it , haue made a rainebow , &c. this is to fall into the heresie of eutyches , confounding the natures , and circumscribing the godhead ; both wayes it must be a lying image , no way speaking trueth . 2. make an image of christ , as man , it is but of his bodily shape ; and as ( d. fulke saith ) an image of his bodily shape , is no more his shape then another mans : make such an image , and what difference betweene his & the thiefes that was crucified with him ? 3. the scriptures , which speake so much of his doctrine , workes , and all other circumstances , speake not a word of any lineament and portrayture of his body , wherein gods wisedome preuented the true painting of his body , which if any goe about to doe , it must be a lying image . 4. hee neede not be painted on a table , being so liuely described in the word and sacraments , and crucified before our eyes ; there is the length of the lord , there is the crucifix ; and in euery christian thou hast an image of christ : looke vpon him and loue him , for the image hee beares of christ. 5. such a picture or image cannot safely be made , in respect of the dignity of the person , whose very humanity in composito , as vnited vnto the deity , is to be adored & worshipped aboue all men and angels : for it is a true position , totus christus adorandus . and i maruaile the more , that p. martyr , so iudicious a diuine , and learned , should permit the painting of christs humanity , and yet afterwards confesse how prone the men of our age are vnto idolatry , that they adore stockes , stones , reliques of saints , reuersions of the sacrament , &c. bow downe before them , light candels , burne incense , inuocate and call for that at their hands , which better creatures cannot giue : surely these things stand not well with the former . for images of saints , it is a lye to pray to them in earth , that are in heauen , a lye to giue them mouthes , and they cannot speak , eyes and they cannot see . but though we haue not images of god , or christ , or the saints in religious vse , may wee not haue them in ciuill vse , suppose for an ornament or history ? whatsoeuer image hath bin deuised or beautified by idolaters , which hath serued , or may hereafter serue in idolatrous vse , the same we must either destroy ; or if wee reserue them for priuate vse , wee must so deface them , as their honour and good opinion be vtterly laid in the dust . the reasons heereof are these : 1. it is gods commaundement , exod. 23. 4. thou shalt vtterly ouerthrow and breake in pieces their images : and 34. 13. thou shalt ouerthrow their altars , breake their images , and cut downe their groues . deut. 7. 5 , 6. and 25. 26. the images ye shall burne : couet not the gold and siluer , lest yee be ensnared therewith . ezek. 20. 7. let euery man cast away the abominations of his eyes , and defile not your selues with the idols of egypt . if the leprosie had once taken a garment , or vessell , the garment or vessell must be burnt with fire , leuit. 23. 51. which what did it signifie other , then that all instruments of idolatry ( which is a farre more hatefull leprosie then that of the body ) ought to be destroyed , and that wee should haue nothing to doe with them ; but rather then they should remain to be prouocations to idolatry , to burne them with fire ? 2. in regard of the idoll or image it selfe , whether of christ , saints , &c. 1. in respect of what it hath beene : it hath beene an instrument and an obiect of idolatry , a signe of god despised , a conuicted instrument of gods dishonour , an alluring harlot that hath drawne the glory of the creator vpon it selfe . can that man be thought chaste , that cannot forbeare the picture and iewels of an harlot ? for a subiect to keepe a monument of the enemies conquest , argues a treacherous minde . 2. in respect of what images are , mens deuices , not named by any prophet or apostle , but in despight and detestation of them , abominations , ezek. 14. 6. teachers of lyes , dung to god , and so called , such things as ought not to be named among christians . now if an idoll be as dung to god , ought it not to be so to vs ? if god haue polluted them , shall wee count them cleane ? and do we account them dung , when we garnish our best roomes with them ? againe , they be idolothytes , things sacrificed to deuils ; and no corinthian , no christian may eate an idolothyte , for any ciuill vse or commodity : say not then , the creature is good , and beautifull , and vtterly changed in the vse : this plea will not preserue it by the papists doctrine it selfe : for thus the rhemists ( in reu. 2. sect. 8. ) describe an idolothyte ; though the creature be good by creation , it doth become an idolothyte , and is made execrable by the prophane blessings of heretiques and idolaters . shall not wee yeeld as much ? nay , the image is no creature of god ( though the matter be ) nor good , and therefore by popish doctrine it selfe , we may not reserue it : for aquinas himselfe saith , in rebus infructuosis we may not communicate with gentiles , though in fructuosis we may . 3. in respect of what these images may be : they are snares , and may be the occasions of grosse idolatry to posterity : it is as a iewell borrowed frō egypt , and may in time prooue matter to make a calfe of . it is a ruled case , hee that doth not hinder idolatry when hee may , doth commit it ; qui non prohibet cùm potest , facit , yea iubet ; and hee partakes in idolatry , that rootes not out , where hee may , all reliques & monuments of it . nay , suppose a superstitious person come into thy house so swept and garnished for him , and fall downe , or vncouer his head , or make secret prayers ( as they must by the principles of their doctrine ) to the images thou hast set vp , art not thou now an accessary , nay a principall ? didst not thou lay this snare & stumbling blocke before thy brother ? wa st not thou the bawd to his spirituall fornication ? thou oughtest to haue remoued this stumbling blocke , and gotten the harlot punisht : for the image tempteth to spirituall fornication , as the scandalous presence of a woman doth a light minde to bodily . the law pronounceth a curse on him that layes a stumbling blocke before the blinde . finally , such a one is farre from seeking to propagate the purity of gods worship to posterity . 3. in respect of thy selfe , to shew thy selfe zealous for gods pure worship , and bewray thy vtter detestation of idolatry : thou must destroy euery such agagite , which god hath pronounced sentence of death vpon : shall thy eyes spare , nay , thy eyes feede themselues vpon such brokers of idolatry ? shall thy hands aduance , and thy care beautifie such abetters of superstition ? how doest thou destroy their memory ? dauid would not once mention their names , psal. 16. 4. and how darest thou ? those things , which by our doctrine of homilies and statute-lawes of the land , are swept out as dung out of our churches , how is thy house a little church , if thou there take them vp , and nourish them ? i esteeme them but as an ornament . an ornament is an indifferent thing , and must be ruled by the squares of gods glory , edification of men , thy owne sober and faithfull vse , by vertue of a word : this ornament fights with all these . i honour it not , it is but a picture in ciuill vse . hezekiah honoured not the brazen serpent , which was of an other manner of institution , nor himselfe was in danger so to do : but because there was danger of abuse in others , hee brake it in pieces . againe , to expresse the dalliance of adulterie vpon a stage , is vtterly vnlawfull , by ephes. 5. 4. it will not serue a player for excuse , to say , i haue no purpose to commit the act of adulterie ; therefore hee may bring adulterous dalliances vpon the stage : so this is one of the things which must not bee named , though thou doest not meane to vse it as a popish picture . i may vse the gold of it in some other ciuill vse , why not in this ? i know not whether a man can account it a ciuill vse of an image , though the grosse corruption be taken away , or rather a secret kinde of worship , at least too much reuerence & respect , to set them vp , to cloath or couer them with precious things , to praise the curious workmanship of them , and commend them to others so to bee . secondly , whatsoeuer a man may doe with the gold in other vses , sure i am , the gold of an image is abominable , euen in priuate vse , when the idoll is countenanced and not disfigured . deut. 27. 15. cursed is hee that shall make an image , the worke of the hands of the craftsman , and set it in a secret place : and all the people shall say , amen . thirdly , the iewes might not vse them in priuate vse , but burne them , deut. 7. 25. but yet we , defacing and dismembring the images , may vse the gold , &c. for as augustine , p. martyr , and caluine thinke , that law is iudiciall , though the ground of it be morall , and the vse of it to back the morall . lastly , looke vpon the examples of holy men , after gods example taking away the names of baalim ; iacobs zeale , not onely burning the bodies of idols , but abolishing their eare-rings , which were costly ; elias abhorring baals altar as wel as himself ; iehu destroying not onely baal himselfe , but his temple also , vestry , and all his trinkets ; daniel detesting bels meate , as well as bel himselfe ; ioshua razing all the monuments of idolatry of the canaanites that hee could finde , chap. 23. 7. if any say ( which is the last shift ) that those were heathenish idols , and worse than these : i answer , that popish idolatrie is as base as euer the heathens was , and as odious to god , more pernicious to vs. for the originall of it , bucer saith , insiciari non potest vsum idolorum à gentibus in ecclesiam irrepsisse , it cannot bee denied but that the vse of idols crept into the church from the heathens : and that romish idolatry is as base and foule as theirs , i prooue by these arguments : i. to giue diuine worship to base , dead , and rotten creatures , is as base idolatrie as any the heathens could commit : but the papists giue diuine worship to such creatures : therefore , &c. for the assumption , the scope of d. reynolds his second booke , de idololat . rom. eccles . is to proue that they giue diuine worship to fiue such things , as 1. saints , dead men . 2. relikes , rottē bones . 3. images , painted blockes . 4. consecrate things , oyle , salt , spittle , waxe , creame . 5. breaden hosts . and in the same booke he affirmes , that to worship a woodden crosse and a piece of bread , is as grosse idolatrie as euer was . obiect . the papists doe not thinke their idols to be gods . answ. few or none of the heathens did so , as it is well proued by master white in his booke called , the way to the church , pag. 398. ii. pezelius , answering the iesuites catechisme , in sundrie places , proues at large , that there is no difference between popish and heathenish idolatrie , nominibus mutatis , onely the names changed . pag. 225. eadem est ratio idololatriae apud papistas , quae olim apud gentiles fuit , siue ipsa simulachra , siue vsum & cultum consideres : and proues it by reason , and the testimony of augustine and athanasius : and after , prorsus eadem idololatria , and , imò grauius peccant papistae quàm ethnici , pag. 230. pag. 152. 153. &c. inter idololatriam gentium , & cultum sanctorum apud pontisicios , nihil interest : and he concludeth , nec ouum ouo , neque lac lacti similius , quàm cultus sanctorum apud pontisicios , & idolorum apud ethnicos . and master white in his booke forenamed , sect . 5. parag . 7. 8. prooueth , that the papists worship stocks and stones as the gentiles did . iii. master perkins , in a book of his owne setting forth , not in few places , hath the very words , refor . cath. 9. point : papists vnder new termes maintaine the idolatrie of the heathen . popish idolatrie is a grosse as euer any was among the heathen . in the practice of a reformed catholike , popish idolatrie exceeds the idolatrie of the heathen , in his aduertisement to romane catholikes . and , the popish host is as abominable an idoll as euer was . to whom bucer in psal. 115. accordeth , saying thus of the popish church in worshipping of the virgin mary and the saints , en omnia facit , quae olim idolis suis insana gentilitas . iv. adde one thing out of the scriptures : if rome be called egypt , sodom , and babylon , then the idolatry of all these heathenish places runs into it : but the first is true , therefore also the second . againe , if it be a cage of vncleane birds , and an habitation of diuels , if any worse can be said of any heathens , romish idolatrie shall not be the worst . 3. note , that god the father , vttering so audible a voyce concerning his sonne , he will be knowne of vs , not so much in his owne substance , as in his sonne ; nor by curious prying into the excellencie of his maiestie , as by sober attending to his voyce and word . and the many manners of gods speaking vnto men , all confirme the same : sometimes hee is said to speake out of fire that none dare approach ; sometimes out of a darke cloud ( a cloud , because out of mans reach ; and darke , because if it were not so , none might satisfie their curiositie in seeing any thing : ) sometimes out of a whirlewinde , a fierce creature which men are afraid of ; and sometimes out of the light , but such as is inaccessible . and good reason , that such high and diuine knowledge should bee thus deliuered , because , being matters of faith , they must be insensible , and hee that commeth to god , must beleeue , not see ; neither is the eye of the body of such capacitie and piercing brightnes , as to behold things of infinite and inuisible nature . god , in giuing the law , made a law against pryers and gazers , and seuerely punished those that pryed into the arke . those that despise the still voyce of god in the ministery , shall neuer see god in christ ; see him and feele him they shall in his power and iustice , neuer in his fauour and loue , who refuse the tender of his loue and gracious calling . againe , no maruell if ignorance and egyptiacall darknesse raigne in popish countreyes , where the voyce and word of god must not be heard , read , or knowne : satan and his lims know where their strength lyeth , and that the strength of his kingdome of darknesse standeth in ignorance and darknesse . this is that my sonne . sect. 9. the first thing in the substance of the fathers testimony , is , that relation which the father acknowledgeth between himselfe and his sonne . and first , whereas there seemes to be some difference in the euangelists , ( for marke and luke , chap. 3. 22. reade it in the second person , thou art my sonne : ) to omit other answeres , for reconciliation it is most probable , that this voice was twice vttered : first , for christs confirmation to his office , in the second person , which marke and luke record ; and after for the confirmation of iohn , and the faith of beleeuers , in the third person , this is he , take notice of him . and this answere not onely satisfies the text , but the prophesies formerly wherein this voice was foretold , which runne in both persons . psal. 2. 7. thou art my sonne : and isa. 42. 1. hee is my elect , in whom my soule delighteth . by the sonne of god is meant , 1. sonnes by creation , framed & made after gods image , in perfect holinesse and righteousnesse . thus adam was the sonne of god , luk. 3. vlt. and the angels , iob 1. and psal. 89. 6. 2. sons by profession only , who outwardly worship y e true god , but not in truth : as gen. 6. 1. the sons of god saw the daughters of mē , &c. 3. sons by adoptiō , who being the children of wrath by nature , are by grace & fauour takē in to be the sons of god : thus euery true beleeuer , led by the spirit , is the son of god. ro. 8. 14. as many as beleeue , to them hee gaue power to be y e sons of god. christ is none of these waies the son of god : for although christ , as the fountaine and head of our adoption , is called the chiefe among many brethren , yet is hee not adopted as we be . but he is the son of god two wayes : 1. by nature , as god , begotten from all eternity of the substance of god , by an vnspeakable generation , ( for who can tel his generation ? isa. 53. 8. ) whereby god the father communicated his whole essence vnto him : & thus hee alone is the son of god , the onely begotten son , ioh. 1. 14. we may adore this son-ship , wee cannot search it out . 2. by grace of personall vnion : and thus the man-hood of christ , or christ as man , is after a speciall manner the sonne of god , because his man-hood was inseparably vnited to the person of the sonne of god. luk. 1. 32. that holy thing which is borne of thee , shall bee called the sonne of god. neither had christ ( as man ) any man to his father ; but the humane nature being framed of the holy ghost , subsifted in the deity , and so makes but one person . and thus christ both in respect of both his natures , and the vnion of them , is the sonne of god. how is he begotten of the father ? after an vnspeakable manner , much differing from humane generation , wee may conceiue no humane thing in it : 1. it was without any alteration of the father , or passion in the sonne . 2. without any propagatiō of any part of the god-head , but by communication of the whole god-head of the father to the sonne . no naturall father communicates his whole essence . 3. the father begets the sonne in himselfe , not forth of himselfe , as earthly parents doe . 4. naturall fathers are before their children in time ; but the father so begets the sonne , as hee is not before in time , but in order , both being eternall . obiect . psalm . 2. 7. this day begot i thee ; therefore in time . answ. in the sonnes begetting are two things to be considered : 1. the generation it selfe , which is eternall . 2. the manifestation of it , and this is in time , at his incarnation and resurrection . of this the place is to be vnderstood , not of the former . but christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god of himselfe , and therefore not by generation . consider him in respect of his god-head , and he is god of himselfe as the father and holy ghost : but consider him in his person , and so hee is the sonne begotten of the father , and not of himselfe : for the father is a beginning to the rest of the persons . and whereas the athanasian creed confesseth him god of very god ; and the nicen , light of light , and very god of very god : the word ( god ) in both places must bee taken not essentially , but personally , namely , the sonne of god begotten of the father . but the god-head of the son is from the father , because the sonne is god ? the god-head of the sonne is not begotten of the father , but the person of the sonne is begotten : for the god-head of the sonne is without beginning as the father is ; but the person of the sonne is of the father . but the son hauing the same essence with the father , then the father begetting the sonne , the sonne begets himselfe also . person begets person , not diuine essence begets diuine essence : the person of the father begets the person of the sonne , but not the god-head of the sonne . if the father and sonne be one in essence , then the sonne being incarnate , so is the father also . it is a weake argument , because incarnation belongs not properly to the essence , but to the person ; or the diuine essence of the person of the sonne became incarnate and tooke flesh , or if to the essence , yet not absolute , but limited . the whole diuine essence is the father : the sonne is the whole diuine essence ; therefore the sonne is the father , not distinct or begotten . there is an homonymie in the word ( whole diuine essence ) which is taken either essentially and absolutely , as in the proposition ; or personally , limited to the second person , as in the assumption : and therefore the reason is faulty , because of foure tearmes in it . but if the father beget the sonne , then hee communicates either a part of his essence , or the whole : but hee can doe neither ; not a part , because it is indiuisible ; not whole , for then he leaues none for himselfe . the father begetting , communicates his whole essence , and yet retaines it wholly ; as a candle giuing light to another , retaineth it wholly to it selfe . if the father begot the son , then either when the son subsisted , or when he did not : if he did subsist , how could hee beget him ? if he did not subsist , then he had a beginning . the father begot the sonne subsisting : for generation and subsisting are in time together , or rather both from eternity ; and in the trinity there is nihil prius , or posterius in time . and thus also that obiection is stopt , that the father begetting , must be before the sonne begotten : for the father is not in time before the sonne , but in order . but christ is the first begotten , and the first borne of many brethren , rom. 8. 29. and col. 1. 15. therefore he is not the onely sonne of god. 1. the word ( primogenitura ) is sometimes a word of dignity , and not of order . 2. christ is called ▪ the first borne of euery creature , because hee was begotten eternally before any creature . 3. he is called first borne , by a metaphor and resemblance , being shadowed by the first borne in the old testament , who were heires and priests in the family , and had double portions , &c. all which types were verified in christ , who was first borne not of a few brethren in one family as they , but of many brethren in all tribes and families . christ was the sonne of the holy ghost , because he was conceiued by him . no , because he was conceiued , not of the substance , but power of the holy ghost . againe , consider him either according to the flesh , so he was of the substance of the virgin mary , not of the holy ghost : or according to his deity , and so hee was of the substance of his father , not of the holy ghost . but the article ( he is that my sonne ) is not to be omitted , namely , that promised seed & messias , on whom all the fathers eyes haue been fixed , whose day abraham desired to see , on whom all the patriarkes cast their hopes , whom all the prophets with one mouth haue declared and poynted at , as with one finger : this is that my son , whom ye haue already seene borne of a virgin , isa. 7. 14. come out of bethleem . mic. 5. 2. called out of egypt . hos. 11. 1. out of egypt haue i called my sonne . this is he before whom eliah hath prepared the way , mal. 3. 1. that is , iohn baptist in the spirit of eliah . and as ye haue seen these things already , so expect the accomplishment of all other predictions concerning him , till he hath finished his course , & the whole worke of mans redemption . is christ thus peculiarly the sonne of god ? then note the wonderfull loue of god and of christ : god the father setting his onely sonne separated from sinners , and higher then the heauens , among sinners , to receiue among them not only the badge of sin , but the curse of sin , wherein hee was cast lower then earth , and hell it selfe ; that we might by him become the adopted sons of god : for this was the fathers end , that we might be vnited to his naturall son , and so to himselfe by him , and receiue our title of son-ship . and what father that loued his son , would so debase him , that hee might take in some strāger , yea an enemy to be heire with him ? and yet the loue of god hath done thus for vs. againe , the loue of christ is surpassing , and appeareth in his voluntary and extreme abasement , that he would be pleased from the height of his glory , being gods naturall son , to become not onely like , but lower then all other men in his life and death . no man liuing euer was or can be so abased : for hee that is lowest of all , can fall but from one degree in earth to another : but christ falls from the highest degree of the glory of heauen , to the very bottome of hell . what doth this infinite loue call for at our hands , but returne of loue for loue ? shall we thinke any of his commandements grieuous ? shall we think much of any conditiō which god seeth fit for vs , and christ hath sanctifyed , be it neuer so base ? shall we refuse the lowest abasement for his sake , seeing we cannot bee brought so low for him , as hee for vs ? who art thou that professest loue to christ , and wilt not endure a word , a frowne of a superiour , a checke and rebuke for his sake and good conscience ? was christs loue such to thee ? or , if it had , where had thy hopes and saluation been ? had he disdayned the frownes of his father for thee , the rebukes and shame of the world , the cursed death to which hee voluntarily subiected himselfe , thou hadst bin layd for euer vnder the frownes of god the father , and the curse of thy sin : and though thou seest that all the good of his abasement came to thee , thou wilt endure nothing for him : ah , conforme henceforth thy loue to his . secondly , heere is an excellent ground of comfort , that we haue a most perfect and all-sufficient sauiour , not onely the son of man , but the son of god almighty . ioh. 3. 16. god so loued the world , that he gaue his onely begotten son , that whosoeuer should beleeue in him , should not perish , but haue euerlasting life . all other sauiours were meere sonnes of men , ioshua , the iudges , iephte , samson , &c. and their deliuerances but temporall from the sonnes of men : but heere is an eternall sonne of god , an heauenly sauiour , and saluation from all spirituall enmities , worthy the sonne of god. hereupon , namely , the excellency and dignity of his person , ariseth the excellency , price , and merit of his obedience , both actiue in fulfilling the law , and passiue , in satisfying the breach . for , being the naturall sonne of god , he cānot but be very god , of the same substance and godhead with the father ; vnto which diuine nature the humane being vnited , it receiueth an excellency and dignity aboue all created natures of men and angels : for , to which of the angels did he at any time say , thou art my sonne , heb. 1. 5 ? and hence all his obedience must needs bee of infinite merit , the person being so infinite : else could he not haue sustained the infinite burden of mans sin , nor appeased the wrath of his father infinitly offended , nor in so short time haue made so full and perfect satisfaction , which must be of infinite worth and desert , nor haue vanquished so infinite enemies as sin , death , hell , and the deuill , nor haue purchased for vs that infinite and eternall crowne of righteousnes , vnlesse he had been immanuel , god with vs , and for vs , blessed for euer . thirdly , if christ be that true sonne of god so declared by the prophets , then wee are instructed , 1. to beleeue in him : for this is the commaundement of god , that we doe beleeue in the name of his sonne . ye beleeue in god , beleeue also in me . and the reason is , because the father and the son are one . besides , no creature can be the obiect of faith , which fixeth it selfe vpon god , as mar. 11. 22. haue faith in god : which word ( god ) in the creed is but once named , to note the vnity of essence , yet in vnderstanding is to be referred to all the three persons , in whome we beleeue , and in nothing else . and because we must beleeue in him , wee must pray not onely by him as a mediator , but vnto him as god equal with the father , into whose name we are baptized . thus the apostles prayed to him , lord , increase our faith : and a leper came and worshipped him , saying , lord , if thou wilt , thou canst make me cleane , math. 8. 2. and often it is made a marke or note whereby all christians are described , that they are such as call vpon the name of the lord iesus christ , act. 9. 14. 1. cor. 1. 2. in one word , whatsoeuer diuine worship is due to the father , is due to this sonne of god : rom. 15. 12. in him the gentiles shall trust , euery knee shall bowe vnto him : and ioh. 5. 23. that all men might honour the son , as they honour the father . 2. we must esteeme and affect him as the sonne of god , accounting him the chiefe of 10000. as the church doth , to loue and reuerence him aboue all other , saying , thou art fayrer then the sonnes of men : if any man loue not the lord iesus , let him be accursed , 1. cor. 16. 22. yea , account all things as losse and dung in comparison of him , hate father and mother , if need so require , in respect of him , and be so farre from being ashamed of him and his profession , as to acknowledge it the greatest honour to suffer in his cause , 1. pet. 4. 13. 3. if christ be the onely naturall sonne , then kisse the son of god , psal. 2. 12. 1. in token of subiection , as a kisse is if it be of an inferiour to a superiour : so pharaoh said to ioseph , all my people shall kisse thee , gen. 41. namely , in token of subiection : so idolaters are said to kisse their idols , that is , to be subiect and deuoted vnto them , 1. king. 19. 18. 2. in token of loue & good will , if from a superiour or equal : thus the saints must kisse one another with an holy kisse . and thus must euery christian kisse the sonne of god , both in token of their homage and subiection , as also as a sure pledge of their loue and faithfull affection towards him ; especially wee must take his yoke vpon vs , stoope vnder his scepter , and obserue whatsoeuer hee hath commanded vs. doe as the people promised ioshua , chap. 1. 16. all that thou commandest vs , wee will doe ; whither thou sendest vs , we will goe ; whosoeuer rebell and will not obey thy words , let him die the death : and as mary his mother said to the seruants , whatsoeuer hee shall bid you doe , that doe . beloued sonne . ] the english is too short for the greeke , where we finde two articles , and it soundeth thus : this is that my sonne , that my beloued , and such a beloued one , as on whom all a mans loue is cast : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is commonly vsed of that which is but one , as of isaac , take now thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thy onely sonne , thy beloued sonne . christ is the proper obiect of gods loue , on whom all his loue is cast , figured not onely in isaac , but in salomon , 2. sam. 12. 25. the lord also loued him , and called his name iedidiah , that is , the beloued of the lord : christ is the true iedidiah , prophecied of isa. 42. 1. behold my elect , in whom my soule delighteth . the apostles expresse this loue in sundry phrases : ioh. 1. 18. the onely begotten sonne which is in the bosome of the father , hath declared him ; that is , who is intirely and inwardly loued with such affection , as is due onely to her who is to be layd in the bosome , who is thy best-beloued , thy heart , thy selfe . and hee is called gods deare sonne , col. 1. 13. 1. god loues him as himself , as being one with him : the father & i are one , saith christ ; in nature , in essence , in will , in operation : looke with what loue he loues himselfe , with the same he loues his sonne , the only begotten of the father , full of grace and trueth . 2. christ is capable of perfect and infinite loue , as no creature is , and therefore is perfectly and infinitely loued of his father : hence is it that the father giueth him all that euer he hath , mat. 28. 18. all power in heauen and in earth : hence he reuealeth and declareth his whole counsell to him , who from eternity hath coexisted and layd in the bosome of his father , whereas all creatures are not capable of this knowledge . 3. christ as mediator , is most deare to his father , and beloued as a sea or fountaine , from whose fulnesse loue must be deriued to all other . eph. 1. 6. he hath made vs accepted in his beloued : the head of the body must be filled with sense , and spirit , and life , because it must send these into all the members ; so the head of the church . as the apostle therefore saith , in him are the treasures of wisedome , so he is gods store-house of loue , whence all our supplies must be fetched . of consolation , 1. in respect of gods affection . 2. of christs intercession . 3. of our owne acceptation . the first , if god thus dearely loue christ the head , he must needes dearely loue the mēbers : whence christ prayeth thus , ioh. 17. 23. that the world may know , that thou louest them , as thou hast loued me , namely , with a fatherly and free loue . what then if the child of god be in want , distresse , danger , death it selfe ? god looking on him in christ , cannot but pitty him : the wife and children cannot so pitty and helpe vs , when they can weepe about vs. psal. 103. 13. secondly , christs intercession for vs , must needes be powerfull and preuailing , because he therefore euer liueth to make requests for vs : and being also euer loued , it must needes be fruitfull for vs : he was heard in all things in the dayes of his flesh , and much more now in his glory . we see what great suits a kings fauorite can carry away , as ahashuerosh , because hester found grace in his sight , would not deny her to the halfe of his kingdome , and shee easily got her suit for her selfe , and all her people : but christ shall not be denied the whole kingdome , if he aske it for his elect. thirdly , hence comes in our boldnesse to come to god , in the name , and for the sake of christ , in whom our persons and prayers finde acceptance : we in our selues being enemies to god , strangers from god and his couenant , hauing forfaited all , are by his mediation receiued into such fauour , as , aske what wee will in his name , in faith and vnderstanding , and wee shall be speeders . of instruction , in two things : 1. if god thought not his deare sonne too deare for vs , but , although his whole loue was cast on him , would not spare him , shall wee thinke any thing too deare for him ? if benefits will binde , search heauen and earth , you shall not finde such a loue , which is left with an admiration , ioh. 3. 16. god so loued the world , &c. and oughtest not thou to giue vp thy soule , body , and life it selfe as a reasonable sacrifice for him ? oh the ingratitude of men , that are so farre from this , as that they will not part with a grain of their wealth , with a dram of their credit , nor with their base lusts ! the proud will not depart from his pride , nor the drunkard with his drunkennesse , nor the froward with his malice and reuenge , for christ , and much lesse from liberty , life , &c. and what is the reason ? men loue their liues , their lusts , &c. and did not god loue his sonne more than thou canst loue these ? he set his whole loue , euen an infinite loue vpon him , and yet hee gaue him to death for thee ; and wilt thou doe nothing , suffer nothing for him ? wilt thou loue hatefull things better than god , who loued not his dearest sonne too well for thee ? 2. if god so dearely loued christ his sonne , so must we ; we want no reasons or motiues thereunto : for first , hee loued vs first not existing , yea resisting . secondly , he hath declared his loue by innumerable gifts of body and soule , yea by that inualuable gift of his owne bodie and soule . thirdly , hee hath more to declare to vs hereafter in greater things , which eye hath not seene , eare hath not heard : for hee will not be in heauen without vs. fourthly , god cannot loue vs , if wee loue not his beloued sonne . can a father , who hath cast his whole affection on his childe , and worthily , endure that hee should be contemptuously entreated and despised ? the sentence is passed , if any loue not the lord iesus , let him bee accursed . fifthly , the greatest reason of all , is the strait vnion and band between christ and the christian ; he the foundation , wee the building coupled ; he the roote , we the branches ingrafted ; he the head , we the body vnited ; he the husband , we the wife married : and hence is the communication betweene vs in natures , goods , estates : he puts on our nature , to cloath vs with his diuine nature ; he put vs in state of all his goods , wisedome , righteousnes , sanctification , and redemption , yea giues vs right to heauen , to earth , and the creatures ; he takes on him our low estate , to aduance vs to his glory ; yea our troubles are his ; in our wrongs he is wronged , and whatsoeuer is done to vs of well or woe , hee takes it as done to himselfe , either to recompence or reuenge it . now what an vnseemly and confused sight were it to behold the building falling off of the foundation , the branches seuering from the roote , the members cutting themselues from the head , and the wife suing for a diuorce , or at daggers with her husband ? notes of our loue to christ are these : 1. often to thinke of him , and these thoughts bee deepe , large , frequent , which argues abundant affection in the soule : often out of that abundance to speake of him , and neuer but to his glory : for , where we heartily loue , we can willingly praise . thus the loue of god in dauids heart filled his mouth and pen with often praises , psal. 119. 164. seuen times a day doe i praise thee . thus the spouse in the canticles loued much , and praised much ; my beloued is white , and ruddy , the fairest of ten thousand , chap. 5. 10. yea , by this meanes bring others to be in loue with him , as wee doe with our deare friends . psal. 31. 23. o loue the lord ; all ye his saints . cant. 5. 16. his mouth is as sweet things , he is wholly delectable : this is my welbeloued , and this is my louer , o daughters of ierusalem . 2. to bee carefull to please and content him in all things : the man i loue i will doe any thing wherby i may please him , i will abstain from y t which will offend and incense him . 2. cor. 5. 9. we couet both at home and from home to be acceptable vnto him . i will not forget his desire , his word , i will thinke the time short and well spent to do his requests . i will not imprison his loue in my heart or mouth , but expresse it in my whole course and calling , as peter was thrice enioyned to expresse his loue to christ in feeding his sheepe and lambes , ioh. 21. 16. 3. loue is bountifull : i will spare nothing for my friend ; all i haue , is his to command and vse , because my selfe am : sincere loue is communicatiue , and will be at cost for christ : those that loue christ , first giue themselues to christ , and then their gifts , their graces , their goods to the vse of christ and of his members : sincere loue is diligent , and will refuse no paines to please or pleasure the partie loued : what infinite paines will men ( that loue the world ) take for an handfull of it ? and such as loue christ , will refuse no paines to enioy , to glorifie him , as the apostles and martyrs , in whom we see how loue ouercommeth all things , and the hardest paines is pleasure to it . 4. this christian and holie loue is ready to defend christ : no man can endure to heare or see his friend abused ; loue carries a sympathy with it , that is , a fellow-feeling , causing ioy or griefe , to see his glory , word , or kingdom aduanced or hindred : it carries a godly zeale to gods house , which consumed dauid , psalm . 69. 9. paul and barnabas , when god was dishonoured , were mooued , and rent their cloathes ; and loue to christ makes a mā take to heart things against his name and honour : nay , it makes the christian ready to suffer with christ and for christ , and accept of neuer so hard a conditiō with him . much water cannot quench loue , nor the flouds drowne it , cant. 8. 6. yea if all the world should forsake christ , and sincere profession of him , sincere loue would loue the more , and die with him rather than deny him . 5. now in his absence to loue him in his image , in his seruants , because they loue him ; in his word & sacraments , which are his letters and pledges ; in his gifts and graces , which are his loue-tokens , and long to obtaine his presence : for the spirit saith , come : and the bride saith , come , yea euen to be sick of loue after him , cantic . 5. 8. thus may wee trie our loue of christ , and shame our selues for want of it , and stirre vp our selues to grow vp in the image of god , who hath set his whole loue vpon him , and long after the day when wee also shall set our whole loue vpon him as he vpon . vs. in whom i am well pleased . sect. 10. here is the fruit of this neere relation , declaring to vs , that god is not onely pleased with christ , his person , his actions and perfections : ( for hee saith not , with whom : ) but that in him whatsoeuer is presented is accepted , and hee is pleased with that also . neuer is god appeased with any man , but in and through his christ , whom hee so loueth , as that all his wrath is appeased with all that are in him . eph. 1. 6. we are accepted in his welbeloued . col. 1. 20. in him are all things reconciled , and set at peace through the bloud of his crosse , both in earth and in heauen ; that is , the whole bodie of the church , which is partly in earth , and partly in heauen , by christ vnited to god. luk. 2. at his birth the angels sang , glory to god , peace on earth , & good wil to mē ; teaching vs , that now by christ , gods good will was turned towards men . add hereto , that all the fauors we receiue from god , are ascribed vnto him . ephes. 1. we are elected in him , adopted in him , called with an holy calling , iustified , but all in him : and vers . 3. he hath blessed vs with all spirituall and heauenly blessings in christ. for 1. if god look on vs in our selues , & in the common masse , wee are so couered ouer with sin , as he must needs pronounce of vs , as once hee did of mankinde , it repenteth me that i haue made man : he must needes bring the curse of the law vpon our neckes : but looking on vs through christ , he changeth his voyce , that as when wee behold a thing through a red or greene or coloured glasse , euery thing looks as the colour of the glasse ; so god beholding vs through christ , we receiue the dye and tincture of his bloud and obedience , and so are iustified and accounted innocent and pure . and thus , as it is said of the church , ezek. 16. 14. we recouer our former beautie , which is made perfect through his beautie . 2. this was shadowed in the old testament , ge. 8. 21. when the earth was destroyed , and noah came out of the arke , hee offered burnt-offerings to the lord , and the lord smelled a sauour of rest , and said , i will no more curse the earth , &c. a notable type of christ , the mediatour and maker of atonement betweene god and man , from whose meritorious sacrifice god only smelleth a sauour of rest . so likewise in aaron the high priest , exod. 28. 38. aaron must beare the iniquitie of the offerings of the children of israel , and [ holinesse to the lord ] shall be alwaies vpon his forehead , to make them acceptable to the lord : here ( saith caluine ) must all our senses bee fixed vpon the forehead of the only high priest , from whom all holinesse floweth foorth to his church : neither could the priest make the people acceptable in his owne person , but as hee stood a type of christ. 3. consider christ 1. in himselfe : god was so pleased in him , as hee was neuer displeased , nothing was euer found in him displeasing , no guile in his lips , no spot in his person , but was euer a beloued sonne : it is not so with vs , who were before , the sonnes of wrath , and lo-ammi , lo-ruhamah . 2. consider him as head of the church and mediatour , his obedience was so voluntary , and satisfactory , so full and meritorious , as must needs appease his fathers wrath ; in him the father hath his law wholly fulfilled , euen all righteousnes ; in him he hath the curse borne & carried away ; in him he hath a new righteousnes of faith restored to beleeuers , and a new image repaired vpon them : so as now beholding them , not in the first adam , but in the second ; not in the old roote , but in the new plantation ; he loueth the members , because he loueth the head , & accepteth them as sons through his beloued sonne . to note the miserable condition of all them that are without christ , because they are as the gentiles , without god in the world , without hope : for nothing else in the world can put backe the wrath of god , there is no name else vnder heauen in which a man can be saued . how fearefully is the wrath of god come vpon the iewes to the vttermost , who reiect this corner stone , and yet expect a messiah of their owne making ? neither the cleere testimonies of the prophets , nor of iohn , nor heare this voyce of the father , nor his own mighty works , haue moued them , because hardnesse is come vpon them till this day , and the vaile is vpon their hearts , which wee must pray that god would in his time remooue . those mightie kingdomes of turkes and heathens , who refuse the sonne of god , and will not acknowledge him more than a man , lye vnder gods wrath , and in the power of the diuell , and reiect the onely meanes whereby they should come into fauor with god : which when we consider , as we are to pitie and pray for them , so with praise and gladnesse wee are to acknowledge gods goodnesse , whose prouidence watched ouer vs to be borne in the places and times wherein christ rideth most gloriously in the chariot of his gospell , that vnlesse we will wilfully shut our eyes , and make our condemnation heauyer than theirs that neuer heard of him , we must needs see the light shining so brightly . the like may bee said of all those damnable heretikes , who haue denied christ either in his natures or offices : and here wee must for euer renounce the damnable heresie of the church of rome , who , though in word they hold the doctrine of faith , yet in deed and by expresse consequent deny both the natures and all the offices of christ , and so professe a false christ , in whom they cannot meete with saluation . the case of worldly and carnall gospellers is no better , who professe christ their iesus , not their lord , denying him their hearts and liues , and yet with their mouthes say , lord , lord. againe , seeing god hath professed , that christ is that his beloued in whom he is onely well pleased , away with other mediatours , other intercessors , none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he , he onely was found worthy to open the booke , reuel . 5. 5. god neuer professed himselfe well pleased in any but he , though with many hee hath been . away with those fond deuices of merits , and workes of supererogation ; away with popes pardons , vnlesse wee can bring such a voyce from heauen for any other man : away with foreseene faith and foreseene workes , with which some men say god was pleased , and so moued to elect his people . no , no , onely christ is the delight of god , hee is delighted in nothing but him , and that which he sees through him : giue him the honour of a sufficient sauiour , able to appease and please his father , able to tread the wine-presse alone ; or else giue gods testimonie the lye , as all they doe , that dote vpon any other meanes of pleasing and appeasing god than christ alone . lastly , seeing our selues out of him can finde no acceptance , let vs labour to be found in him , and to know that we are in him , which must be our onely comfort both in life and death ; then let the law curse , the deuill accuse , sin stand vp against vs , hell-gates set themselues wide open for vs ; if wee can say christ is ours , wee shall be vpheld , while other iusticiaries fall . but how shall wee know that we are in christ ? by these rules : 1. if wee be led by his spirit , rom. 8. 9. 2. if wee crucifie the affections and lusts , gal. 5. 24. 3. if we be new creatures , 2. cor. 5. 17. 4. if we perseuere in the obedience of faith , heb. 3. 14. the generall vse of this whole testimony , is set downe , math. 17. 5. heare him : for by this voice christ is now appointed both , 1. the doctor and chiefe prophet of the church , more excellent then moses ; for he is faithfull as the sonne in all the house of god. 2. the high priest of our profession , whose lips must preserue knowledge , infinitely aboue aaron , a most mercifull high priest , able to saue them that come vnto god by him , seeing he liueth for euer to make intercession for vs. 3. the only king of his church , a greater than salomon , of whom all the kings of israel were but shadowes ; who only maketh lawes for his church , and of such power as they binde conscience , which no king nor lawes can doe . 1. hee is the angell of the great counsell , the chiefe doctor and interpreter of holy scripture , the iudge of all controuersies and interpretations , and therefore onely to be heard . what ? is not the church to be heard ? the preachers of the word to be heard ? yea , the one as the spouse of christ , the other as ministers of christ : only christ himselfe as receiuing this dignity , to be the onely master of his church ; they had streams , but hee the fountaine of wisedome , hee had treasures of wisedome hid in him . 2. this is a note of the true church , both of iewes and gentiles . ioh. 8. 47. he that is of god , heareth the words of god : my sheepe heare my voyce : and ioh. 10. 16. other sheepe i haue , which are not of this fold , that is , the gentiles not yet called ; these must be brought vnto me , for they shall heare my voyce . 3. christ the lord of the holy prophets , hath put an end to all prophecies , ceremonies , reuelations , and dreames , & these many , extraordinary meanes whereby he taught his church of olde : and now god hath spoken vnto vs by his son , to whom all they made way , heb. 1. 1. he is that messiah of whom the samaritan woman said , ioh. 4. 25. i know that the messiah will come , and when he shall come , he will declare all things . they that liued before him , made account to heare him , because hee was expected from the bosome of the father , to reueale all the will of god , and all necessary trueth concerning saluation ; how much more should we , who haue heard all things , all his doctrine , and seene his miracles , as the samaritans did , ioh. 4. 42. we haue heard him speake our selues ? 4. if wee consider our owne naturall blindnesse , and grosse ignorance in the things of god , how apt wee be to seduction , schisme , heresie , delusion , wee shall see how necessary it is to heare him : nay , seeing god hath of mercy set him out to preserue vs from these euils , great and detestable shall our vnthankfulnesse be , to turne away from him . now if it be asked how wee must heare christ , the answere is this : 1. hee must now be heard in the voyce of his ministers , to whom he gaue gifts at his ascension , and of whom he said , hee that heareth you , heareth mee : so farre as they can prooue that which they teach , to be his voice , they must be heard , and further we must not heare fathers , doctors , councels , nor the pope of rome : for himselfe is still the chiefe doctor , and chiefe interpreter of the scriptures , and iudge of all controuersies in religion . 2. to heare him , is not onely to lend him our eares in the ministry , ( for many iewes , pharises , wicked romans , &c. heard his owne gracious words , and yet heard him not : ) but , to heare him , is , 1. to repent and beleeue the gospell : for this was the beginning and summe of christs preaching , math. 4. 17. and ioh. 12. 36. beleeue in the light , that yee may be the sonnes of the light. 2. to loue one another . this is the new commaundement , that we loue one another , ioh. 15. 12. and is most expresse , 1. ioh. 3. 23. this is the commanment , that wee beleeue in the name of his sonne iesus christ , and loue one another . 3. to obey him in whatsoeuer he commandeth : his sheepe heare his voyce , and follow him : and , math. 28. 20. teach them to obserue , and to doe all things that i haue commanded you . heereby many sorts of men are reproued , that heare not the voyce of christ : papists heare the voyce of the church , and of traditions , reuelations , false miracles , yea the voyce of antichrist : the atheist heares the voyce of reason , lawes of men , and perswasions of fleshly wisedome ; but the apostles thought it fitter to obey god then man , act. 5. 29. the naturall man heares the voyce of the serpent , as adam did , though christs voyce be neuer so loud against the touching of the forbidden fruit : yea , men that professe better things , may heare the voyce of wiues , children , parents , yea , the voyce of profit and vnlawful pleasure , before and aboue christs voice ; salomon himselfe heard the voyce of his idolatrous wiues , till god rent the kingdome from him : so as the best of vs had neede be stirred vp by this voyce from heauen , heare him . finis . the errata . page 24. margent , for inundatione , reade , mundatione . p. 26. marg . r. sanctificaret . p. 87. liu . penult . put out housholder . if any other faults haue escaped , i desire thee ( courteous reader ) to passe by them . notes, typically marginal, from the original text notes for div a13541-e130 parts to be handled . sect. 1. of christs offering himselfe to iohns baptisme . 1. the time when . consent of scripture . gods prouidence guideth all circumstances as well as actions . christ fitly followes iohn . medicus primò erodit , & ab●adit putrida in vulnere , postea ligat , & pharmacum subdit : ita sidelis mysteriorū dei dispensator , &c. the place . christ in his owne person sanctified both priuate and publique callings . quest. answ. 1. cor. 7. 24. quest. answ. malac. 3. 1. congruè iordane : quia sicut per illud flumen silij israel transierunt ad terram promissam , sic per baptismum fideles transeunt ad terram viuentium . quest. dommus ad seruum , lux ad lucernam , sol ad luciferum . answ. why christ commeth to iohn , not iohn to christ. phil. 2. 5. heb. 11. 24 obesse mali bonis non debent , sed magis mali à bonis adiuuari , cyprian . epist. synod . 54. nec propter zizania segetem christi , nec propter paleas aream christi , nec propter vasa inhonorata domum magnam christi , nec propter pisces malos retia christi derelinquunt , aug. cont . crescon . lib. 3. cap. 5. non dicit , alijs . sed sibi , calu. the end of christs comming to iohn . quest. answ. baptizari vis domine iesu ? nunquid sano opus est medicina , aut inundatione mundo ? quam maculam habere potest agnus sine macula ? bernard . serm . 1. de epiphan . vnus mersit , sed lauit omnes : theoph. baptizatus christus vt homo , sed idem peccata soluit vt deus : non quòd aquis lustralibus ipse egeret , sed vt aquas sanctificarit : nazianz. orat . 4. de filio . obiect . answ. obiect . answ. christ no sinner , tooke on him the symbole of remission of sins the significatiue action in christs baptisme what they betokened obiect . answ. why christ was both circumcised and baptized . vse 1. act. 14. 11. christ washed , to clense , not to be clensed . iosh. 3. 17. nemo refugiat lauacrum gratiae , cùm christus nō refugit lauacrum poenitentiae , ambros. in luc. vers. 14. iohns repulse of christ. quest. answ. quest. answ. doct. reason 1 quest. answ. vse 1. vse 2. prou. 24. 16. vse 3. iohn knew christ , whom he had neuer seene before . obiect . answ. obser. 1. the more grace , the more is the sense of want of grace . reasons . vse 1. iob 4. 18. vse 2. rom. 7. 9. 1. tim. 1. 15 luk. 15. 21. math. 20. 20. obser. obiect . answ. quest. answ. 1. pet. 1. 5. doct. the saints ascribe all their good vnto grace from first to last . reasons . vse 1. john lambert . vse 2. vse 3. vers. 15. christs perswasion of iohn . quest. answ. 2 cor. 3. 3. quest. answ. doct. 1. the right manner of helping our brethren out of their errors . meeknesse necessary in informing and reforming reasons . doct. 2. mat. 5. 17. quest. answ. quest. answ. phil. 2. 7. vse 1. vse 2. vse 3. vse 4. doct. 3. christians must aime at vniuersall obedience . reasons . psa. 119. 6. & 128. reu. 2. & 3. chap. vse 1. vse 2. tit. 2. 12. mat 25. 42 2. pet. 1. 10. iohns permission of christ. obser. a godly heart easily yeldeth vp an error . reason 1 pro. 26. 16. vse 1. vse 2. vse 3. vers. 16. christs prayer being come out of the water . why christ prayed at his baptisme . luk. 11. 1● . doct. parts of gods worship to be entred with prayer . so are the seuerall duties of our special callings . reasons . math. 7. 7. vse 1. vse 2. vse 3. motiues to feruent prayer . iam. 5. 17. the opening of the heauens vpon him in his prayer . obser. obiect . answ. vse . how the heauens were opened . why were the heauēs opened . obiect . answ. christ hath fulfilled actiue righteousnesse for vs as well as passiue . heauen opened it selfe , to confirme our doctrine to be from heauen . quest. answ. christ openeth heauen for vs 3. wayes . gen. 28. 1. ioh. 1. 51. the spirit descending vpon christ like a doue . how the holy ghost can be sayd to descend , seeing hee filleth heauen & earth . gen. 18. 3. quest. answ. why the spirit appeared in the likenesse of a doue . why the spi●it lighted vpon the head of christ. vse 1. vse . foure properties of y e doues of christ. vers. 17. the voice from heauen testifying vnto christ. why god the father giues testimony to his sonne 4. reasons . why the testimony concerning christ was from heauen . 4. reasons . obser. 1. vse 1. vse 2. obser. 2. theodoret , out of the like ground , gathereth the same doctrine , and notably vrgeth it against images , on deut. quest . 1. reasons . vse . melius docet interdū pictura , quàm scriptura , bellarm. de imag. cap. 10. e●ce à te cogitationem minimè decentem magnitudinem dei : nè paruum reddas eum qui magnus est , &c. basil. in hexam . homil. decima . * but here your owne aquinas leaues you . ipsi deo , cū sit incorporeus , nulla imago corporalis poterat poni : quia , vt damascenus dicit , insipientiae summae est , & impietatis , figurare quod est diuinū , part 3. quaest . 25. art . 3. so doth durandus , speaking of the images of the trinity , fatuum est imagines facere , vel eas venerari : ●n 3. sent . d●st . 5. quaest . 2. 〈◊〉 . 15. so also doth your owne romane catechisme , diuinum numen violari , si quis conetur diuinitatis formam aliquo artisicio effingere : part. 3. cap. 2. quaest . 11. gal. 3 1. we hold the image of christ more dangerous then any other , because of the excellency of his person , pet. mart. loc . com . class . 2. cap. 5. sect . 26. in 1. king. 7 omnino errare meruerunt , qui christum et apostolos eius non in sanctis codicibus , sed in pictis parietibus quaesierunt , august . de consensu euangelist . lib. 1. ca. 10. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obser. 3. vse 1. vse 2. christ that beloued son. quest. answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. vse 1. vse 2. vse 3. 1. ioh. 3. 13. & ioh. 14. 1. psal. 45. 2. doct. reasons . vse 1. ioh. 16 23 , 24 , 26. vers. 2. we must thinke nothing too deare for god , who thought not his sonne too deare for vs. motiues to stirre vp our loue to christ. 5. notes of the loue of christ. the fathers delight in that his sonne . doct. reasons . vse 1. vse 2. vers. 3. quest. answ. obser. 1. filius pronūciat quae deus pater dictat , iob. 8. 26. et spiritus sanctus obsignat , ioh. 16. 26. reasons . mat. 23. 8. ioh. 10. 27. vse <?xml-stylesheet href='xml2htm.xsl' type='text/xsl'?> <?xml version='1.0' 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xml:id="a02262-002-b-0470">rule</w> <w lemma="the" pos="d" xml:id="a02262-002-b-0480">the</w> <w lemma="affection" pos="n2" xml:id="a02262-002-b-0490">affections</w> <w lemma="of" pos="acp-p" xml:id="a02262-002-b-0500">of</w> <w lemma="other" pos="pi2_d" xml:id="a02262-002-b-0510">others</w> <pc xml:id="a02262-002-b-0520">:</pc> <w lemma="clothing" pos="n1" xml:id="a02262-002-b-0530" reg="clothing">cloathing</w> <w lemma="the" pos="d" xml:id="a02262-002-b-0540">the</w> <w lemma="sad" pos="j-s" xml:id="a02262-002-b-0550">saddest</w> <w lemma="of" pos="acp-p" xml:id="a02262-002-b-0560">of</w> <w lemma="subject" pos="n2" xml:id="a02262-002-b-0570">subjects</w> <w lemma="in" pos="acp-p" xml:id="a02262-002-b-0580">in</w> <w lemma="the" pos="d" xml:id="a02262-002-b-0590">the</w> <w lemma="suitable" pos="j" xml:id="a02262-002-b-0600" reg="suitable">sutable</w> <w lemma="attire" pos="n1" xml:id="a02262-002-b-0610">attire</w> <w lemma="of" pos="acp-p" xml:id="a02262-002-b-0620">of</w> <w lemma="tragedy" pos="n1" xml:id="a02262-002-b-0630">tragedy</w> <pc xml:id="a02262-002-b-0640">;</pc> <w lemma="not" pos="xx" xml:id="a02262-002-b-0650">not</w> <w lemma="without" pos="acp-p" xml:id="a02262-002-b-0660">without</w> <w lemma="the" pos="d" xml:id="a02262-002-b-0670">the</w> <w lemma="example" pos="n1" xml:id="a02262-002-b-0680">example</w> <w lemma="of" pos="acp-p" xml:id="a02262-002-b-0690">of</w> <w lemma="two" pos="crd" xml:id="a02262-002-b-0700">two</w> <w lemma="ancient" pos="j" xml:id="a02262-002-b-0710">ancient</w> <w lemma="father" pos="n2" xml:id="a02262-002-b-0720">fathers</w> <w lemma="of" pos="acp-p" xml:id="a02262-002-b-0730">of</w> <w lemma="the" pos="d" xml:id="a02262-002-b-0740">the</w> <w lemma="primitive" pos="j" xml:id="a02262-002-b-0750">primitive</w> <w lemma="church" pos="n1" xml:id="a02262-002-b-0760">church</w> <pc xml:id="a02262-002-b-0770">,</pc> <w lemma="apollinarius" pos="n1-nn" xml:id="a02262-002-b-0780" rendition="#hi">apollinarius</w> <w lemma="and" pos="cc" xml:id="a02262-002-b-0790">and</w> <w lemma="nazianzen" pos="n1-nn" xml:id="a02262-002-b-0800" rendition="#hi">nazianzen</w> <pc xml:id="a02262-002-b-0810" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="a02262-002-b-0820">the</w> <w lemma="argument" pos="n1" xml:id="a02262-002-b-0830">argument</w> <w lemma="be" pos="vvz" xml:id="a02262-002-b-0840">is</w> <pb facs="3" xml:id="a02262-003-a"/> <w lemma="of" pos="acp-p" xml:id="a02262-003-a-0010">of</w> <w lemma="both" pos="d" xml:id="a02262-003-a-0020">both</w> <w lemma="the" pos="d" xml:id="a02262-003-a-0030">the</w> <w lemma="testament" pos="n2" xml:id="a02262-003-a-0040">testaments</w> <w lemma="a" pos="d" xml:id="a02262-003-a-0050">a</w> <w lemma="pathetical" pos="j" xml:id="a02262-003-a-0060" reg="pathetical">patheticall</w> <w lemma="abstract" pos="n1_j" xml:id="a02262-003-a-0070">abstract</w> <pc xml:id="a02262-003-a-0080" unit="sentence">.</pc> <w lemma="those" pos="d" xml:id="a02262-003-a-0090">those</w> <w lemma="formidable" pos="j" xml:id="a02262-003-a-0100">formidable</w> <w lemma="wonder" pos="n2" xml:id="a02262-003-a-0110">wonders</w> <pc xml:id="a02262-003-a-0120">,</pc> <w lemma="effect" pos="vvn" xml:id="a02262-003-a-0130">effected</w> <w lemma="by" pos="acp-p" xml:id="a02262-003-a-0140">by</w> <w lemma="god" pos="n1-nn" xml:id="a02262-003-a-0150">god</w> <w lemma="in" pos="acp-p" xml:id="a02262-003-a-0160">in</w> <w lemma="his" pos="po" xml:id="a02262-003-a-0170">his</w> <w lemma="own" pos="d" xml:id="a02262-003-a-0180" reg="own">owne</w> <w lemma="commonwealth" pos="n1" xml:id="a02262-003-a-0190" reg="commonwealth">common-wealth</w> <pc xml:id="a02262-003-a-0200">;</pc> <w lemma="those" pos="d" xml:id="a02262-003-a-0210">those</w> <w lemma="stupendous" pos="j" xml:id="a02262-003-a-0220">stupendious</w> <w lemma="miracle" pos="n2" xml:id="a02262-003-a-0230">miracles</w> <pc xml:id="a02262-003-a-0240">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-003-a-0250">for</w> <w lemma="truth" pos="n1" xml:id="a02262-003-a-0260">truth</w> <w lemma="a" pos="d" xml:id="a02262-003-a-0270">a</w> <w lemma="pattern" pos="n1" xml:id="a02262-003-a-0280">pattern</w> <w lemma="to" pos="acp-p" xml:id="a02262-003-a-0290">to</w> <w lemma="all" pos="d" xml:id="a02262-003-a-0300">all</w> <w lemma="history" pos="n1" xml:id="a02262-003-a-0310">history</w> <pc xml:id="a02262-003-a-0320">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-003-a-0330">for</w> <w lemma="strangeness" pos="n1" xml:id="a02262-003-a-0340" reg="strangeness">strangenesse</w> <w lemma="to" pos="acp-p" xml:id="a02262-003-a-0350">to</w> <w lemma="all" pos="d" xml:id="a02262-003-a-0360">all</w> <w lemma="fable" pos="n2" xml:id="a02262-003-a-0370">fables</w> <pc xml:id="a02262-003-a-0380">;</pc> <w lemma="here" pos="av" xml:id="a02262-003-a-0390">here</w> <w lemma="meet" pos="vvb" xml:id="a02262-003-a-0400">meet</w> <w lemma="together" pos="av" xml:id="a02262-003-a-0410">together</w> <w lemma="to" pos="acp-cs" xml:id="a02262-003-a-0420">to</w> <w lemma="attend" pos="vvi" xml:id="a02262-003-a-0430">attend</w> <w lemma="on" pos="acp-p" xml:id="a02262-003-a-0440">on</w> <w lemma="christ" pos="n1g-nn" xml:id="a02262-003-a-0450">christ's</w> <w lemma="passion" pos="n1" xml:id="a02262-003-a-0460">passion</w> <pc xml:id="a02262-003-a-0470" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-003-a-0480">the</w> <w lemma="effect" pos="n2" xml:id="a02262-003-a-0490">effects</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-a-0500">of</w> <w lemma="his" pos="po" xml:id="a02262-003-a-0510">his</w> <w lemma="power" pos="n1" xml:id="a02262-003-a-0520">power</w> <w lemma="here" pos="av" xml:id="a02262-003-a-0530">here</w> <w lemma="sweet" pos="av_j" xml:id="a02262-003-a-0540">sweetly</w> <w lemma="end" pos="vvi" xml:id="a02262-003-a-0550">end</w> <w lemma="in" pos="acp-p" xml:id="a02262-003-a-0560">in</w> <w lemma="those" pos="d" xml:id="a02262-003-a-0570">those</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-a-0580">of</w> <w lemma="his" pos="po" xml:id="a02262-003-a-0590">his</w> <w lemma="mercy" pos="n1" xml:id="a02262-003-a-0600">mercy</w> <pc xml:id="a02262-003-a-0610">:</pc> <w lemma="and" pos="cc" xml:id="a02262-003-a-0620">and</w> <w lemma="that" pos="cs" xml:id="a02262-003-a-0630">that</w> <w lemma="terrible" pos="j" xml:id="a02262-003-a-0640">terrible</w> <w lemma="lord" pos="n1" xml:id="a02262-003-a-0650">lord</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-a-0660">of</w> <w lemma="host" pos="n2" xml:id="a02262-003-a-0670">hosts</w> <pc xml:id="a02262-003-a-0680">,</pc> <w lemma="be" pos="vvz" xml:id="a02262-003-a-0690">is</w> <w lemma="now" pos="av" xml:id="a02262-003-a-0700">now</w> <w lemma="this" pos="d" xml:id="a02262-003-a-0710">this</w> <w lemma="meek" pos="j" xml:id="a02262-003-a-0720" reg="meek">meeke</w> <w lemma="god" pos="n1" xml:id="a02262-003-a-0730">god</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-a-0740">of</w> <w lemma="peace" pos="n1" xml:id="a02262-003-a-0750">peace</w> <pc xml:id="a02262-003-a-0760">;</pc> <w lemma="reconcile" pos="n1_vg" xml:id="a02262-003-a-0770">reconciling</w> <w lemma="all" pos="av_d" xml:id="a02262-003-a-0780">all</w> <w lemma="to" pos="acp-p" xml:id="a02262-003-a-0790">to</w> <w lemma="one" pos="crd" xml:id="a02262-003-a-0800">one</w> <w lemma="another" pos="d" xml:id="a02262-003-a-0810">another</w> <pc xml:id="a02262-003-a-0820">,</pc> <w lemma="and" pos="cc" xml:id="a02262-003-a-0830">and</w> <w lemma="mankind" pos="n1" xml:id="a02262-003-a-0840" reg="mankind">man-kinde</w> <w lemma="to" pos="acp-p" xml:id="a02262-003-a-0850">to</w> <w lemma="himself" pos="px" xml:id="a02262-003-a-0860" reg="himself">him-selfe</w> <pc xml:id="a02262-003-a-0870">.</pc> <w lemma="sir" pos="n-ab" xml:id="a02262-003-a-0880">sr.</w> <w lemma="in" pos="acp-p" xml:id="a02262-003-a-0890">in</w> <w lemma="this" pos="d" xml:id="a02262-003-a-0900">this</w> <w lemma="change" pos="n1" xml:id="a02262-003-a-0910">change</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-a-0920">of</w> <w lemma="language" pos="n1" xml:id="a02262-003-a-0930">language</w> <w lemma="i" pos="pns" xml:id="a02262-003-a-0940">i</w> <w lemma="be" pos="vvm" xml:id="a02262-003-a-0950">am</w> <w lemma="no" pos="d-x" xml:id="a02262-003-a-0960">no</w> <w lemma="punctual" pos="j" xml:id="a02262-003-a-0970" reg="punctual">punctuall</w> <w lemma="interpreter" pos="n1" xml:id="a02262-003-a-0980">interpreter</w> <pc xml:id="a02262-003-a-0990">:</pc> <w lemma="a" pos="d" xml:id="a02262-003-a-1000">a</w> <w lemma="way" pos="n1" xml:id="a02262-003-a-1010">way</w> <w lemma="as" pos="acp-cs" xml:id="a02262-003-a-1020">as</w> <w lemma="servile" pos="j" xml:id="a02262-003-a-1030" reg="servile">servill</w> <w lemma="as" pos="acp-cs" xml:id="a02262-003-a-1040">as</w> <w lemma="ungraceful" pos="j" xml:id="a02262-003-a-1050" reg="ungraceful">ungracefull</w> <pc xml:id="a02262-003-a-1060" unit="sentence">.</pc> <w lemma="quintilian" pos="n1-nn" xml:id="a02262-003-a-1070" rendition="#hi">quintilian</w> <w lemma="censure" pos="vvz" xml:id="a02262-003-a-1080">censures</w> <w lemma="a" pos="d" xml:id="a02262-003-a-1090">a</w> <w lemma="painter" pos="n1" xml:id="a02262-003-a-1100">painter</w> <pc xml:id="a02262-003-a-1110">,</pc> <pb facs="3" xml:id="a02262-003-b"/> <w lemma="that" pos="cs" xml:id="a02262-003-b-0010">that</w> <w lemma="he" pos="pns" xml:id="a02262-003-b-0020">he</w> <w lemma="more" pos="av-c_d" xml:id="a02262-003-b-0030">more</w> <w lemma="affect" pos="vvn" xml:id="a02262-003-b-0040">affected</w> <w lemma="similitude" pos="n1" xml:id="a02262-003-b-0050">similitude</w> <w lemma="then" pos="av" xml:id="a02262-003-b-0060">then</w> <w lemma="beauty" pos="n1" xml:id="a02262-003-b-0070">beauty</w> <pc xml:id="a02262-003-b-0080">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-003-b-0090">who</w> <w lemma="will" pos="vmd" xml:id="a02262-003-b-0100">would</w> <w lemma="have" pos="vvi" xml:id="a02262-003-b-0110">have</w> <w lemma="show" pos="vvn" xml:id="a02262-003-b-0120">shown</w> <w lemma="great" pos="j-c" xml:id="a02262-003-b-0130">greater</w> <w lemma="skill" pos="n1" xml:id="a02262-003-b-0140">skill</w> <pc xml:id="a02262-003-b-0150">,</pc> <w lemma="if" pos="cs" xml:id="a02262-003-b-0160">if</w> <w lemma="less" pos="av-c_d" xml:id="a02262-003-b-0170" reg="less">lesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-b-0180">of</w> <w lemma="resemblance" pos="n1" xml:id="a02262-003-b-0190">resemblance</w> <pc xml:id="a02262-003-b-0200">:</pc> <w lemma="the" pos="d" xml:id="a02262-003-b-0210">the</w> <w lemma="same" pos="d" xml:id="a02262-003-b-0220">same</w> <w lemma="in" pos="acp-p" xml:id="a02262-003-b-0230">in</w> <w lemma="poetry" pos="n1" xml:id="a02262-003-b-0240">poetry</w> <w lemma="be" pos="vvz" xml:id="a02262-003-b-0250">is</w> <w lemma="condemn" pos="vvn" xml:id="a02262-003-b-0260">condemned</w> <w lemma="by" pos="acp-p" xml:id="a02262-003-b-0270">by</w> <w lemma="horace" pos="n1-nn" xml:id="a02262-003-b-0280" rendition="#hi">horace</w> <pc xml:id="a02262-003-b-0290" rendition="#hi">;</pc> <w lemma="of" pos="acp-p" xml:id="a02262-003-b-0300">of</w> <w lemma="that" pos="d" xml:id="a02262-003-b-0310">that</w> <w lemma="art" pos="n1" xml:id="a02262-003-b-0320">art</w> <w lemma="the" pos="d" xml:id="a02262-003-b-0330">the</w> <w lemma="great" pos="j" xml:id="a02262-003-b-0340">great</w> <w lemma="lawgiver" pos="n1" xml:id="a02262-003-b-0350" reg="lawgiver">law-giver</w> <pc xml:id="a02262-003-b-0360" unit="sentence">.</pc> <w lemma="thus" pos="av" xml:id="a02262-003-b-0370">thus</w> <w lemma="in" pos="acp-p" xml:id="a02262-003-b-0380">in</w> <w lemma="the" pos="d" xml:id="a02262-003-b-0390">the</w> <w lemma="shadow" pos="n1" xml:id="a02262-003-b-0400">shadow</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-b-0410">of</w> <w lemma="your" pos="po" xml:id="a02262-003-b-0420">your</w> <w lemma="absence" pos="n1" xml:id="a02262-003-b-0430">absence</w> <pc xml:id="a02262-003-b-0440">,</pc> <w lemma="dismiss" pos="vvn" xml:id="a02262-003-b-0450" reg="dismissed">dismist</w> <w lemma="from" pos="acp-p" xml:id="a02262-003-b-0460">from</w> <w lemma="arm" pos="n2" xml:id="a02262-003-b-0470">arms</w> <w lemma="by" pos="acp-p" xml:id="a02262-003-b-0480">by</w> <w lemma="a" pos="d" xml:id="a02262-003-b-0490">an</w> <w lemma="act" pos="n1" xml:id="a02262-003-b-0500">act</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-b-0510">of</w> <w lemma="time" pos="n1" xml:id="a02262-003-b-0520">time</w> <pc xml:id="a02262-003-b-0530">,</pc> <w lemma="have" pos="vvb" xml:id="a02262-003-b-0540">have</w> <w lemma="i" pos="pns" xml:id="a02262-003-b-0550">i</w> <pc xml:id="a02262-003-b-0560">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-003-b-0570">in</w> <w lemma="what" pos="crq-r" xml:id="a02262-003-b-0580">what</w> <w lemma="i" pos="pns" xml:id="a02262-003-b-0590">i</w> <w lemma="be" pos="vvd" xml:id="a02262-003-b-0600">was</w> <w lemma="able" pos="j" xml:id="a02262-003-b-0610">able</w> <pc xml:id="a02262-003-b-0620">,</pc> <w lemma="continue" pos="vvd" xml:id="a02262-003-b-0630">continued</w> <w lemma="to" pos="acp-cs" xml:id="a02262-003-b-0640">to</w> <w lemma="serve" pos="vvi" xml:id="a02262-003-b-0650">serve</w> <w lemma="you" pos="pn" xml:id="a02262-003-b-0660">you</w> <pc xml:id="a02262-003-b-0670" unit="sentence">.</pc> </p> <closer xml:id="a02262-e100100"> <signed xml:id="a02262-e100110"> <w lemma="the" pos="d" xml:id="a02262-003-b-0680">the</w> <w lemma="humble" pos="j-s" xml:id="a02262-003-b-0690">humblest</w> <w lemma="of" pos="acp-p" xml:id="a02262-003-b-0700">of</w> <w lemma="your" pos="po" xml:id="a02262-003-b-0710">your</w> <w lemma="majesty" pos="n1g" xml:id="a02262-003-b-0720" reg="majesty's">majesties</w> <w lemma="servant" pos="n2" xml:id="a02262-003-b-0730">servants</w> <pc xml:id="a02262-003-b-0740">,</pc> <w lemma="george" pos="n1-nn" 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unit="sentence">.</pc> </item> <item xml:id="a02262-e100160"> <w lemma="peter" pos="n1-nn" xml:id="a02262-004-a-0110">peter</w> <pc xml:id="a02262-004-a-0120" unit="sentence">.</pc> </item> <item xml:id="a02262-e100170"> <w lemma="pontius" pos="n1-nn" xml:id="a02262-004-a-0130">pontius</w> <w lemma="pilate" pos="n1-nn" xml:id="a02262-004-a-0140">pilate</w> <pc xml:id="a02262-004-a-0150" unit="sentence">.</pc> </item> <item xml:id="a02262-e100180"> <w lemma="caiaphas" pos="n1-nn" xml:id="a02262-004-a-0160">caiaphas</w> <pc xml:id="a02262-004-a-0170" unit="sentence">.</pc> </item> <item xml:id="a02262-e100190"> <w lemma="judas" pos="n1-nn" xml:id="a02262-004-a-0180">judas</w> <pc xml:id="a02262-004-a-0190" unit="sentence">.</pc> </item> <item xml:id="a02262-e100200"> <w lemma="the" pos="d" xml:id="a02262-004-a-0200">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-004-a-0210">jews</w> <pc xml:id="a02262-004-a-0220" unit="sentence">.</pc> </item> <item xml:id="a02262-e100210"> <w lemma="first" pos="ord" xml:id="a02262-004-a-0230">first</w> <w lemma="nuncius" pos="fw-la" xml:id="a02262-004-a-0240">nuncius</w> <pc xml:id="a02262-004-a-0250" unit="sentence">.</pc> </item> <item xml:id="a02262-e100220"> <w lemma="second" pos="ord" xml:id="a02262-004-a-0260">second</w> <w lemma="nuncius" pos="fw-la" xml:id="a02262-004-a-0270">nuncius</w> <pc xml:id="a02262-004-a-0280" unit="sentence">.</pc> </item> <item xml:id="a02262-e100230"> <w lemma="chorus" pos="n1" xml:id="a02262-004-a-0290">chorus</w> <w lemma="of" pos="acp-p" xml:id="a02262-004-a-0300">of</w> <w lemma="roman" pos="j-nn" xml:id="a02262-004-a-0310" reg="roman">romane</w> <w lemma="soldier" pos="n2" xml:id="a02262-004-a-0320" reg="soldiers">souldiers</w> <pc xml:id="a02262-004-a-0330" unit="sentence">.</pc> </item> <item xml:id="a02262-e100240"> <w lemma="joseph" pos="n1-nn" xml:id="a02262-004-a-0340">joseph</w> <w lemma="of" pos="acp-p" xml:id="a02262-004-a-0350">of</w> <w lemma="arimathea" pos="n1-nn" xml:id="a02262-004-a-0360">arimathea</w> <pc xml:id="a02262-004-a-0370" unit="sentence">.</pc> </item> <item xml:id="a02262-e100250"> <w lemma="nicodemus" pos="n1-nn" xml:id="a02262-004-a-0380">nicodemus</w> <pc xml:id="a02262-004-a-0390" unit="sentence">.</pc> </item> <item xml:id="a02262-e100260"> <w lemma="john" pos="n1-nn" xml:id="a02262-004-a-0400">john</w> <pc xml:id="a02262-004-a-0410" unit="sentence">.</pc> </item> <item xml:id="a02262-e100270"> <w lemma="mary" pos="n1-nn" xml:id="a02262-004-a-0420">mary</w> <w lemma="the" pos="d" xml:id="a02262-004-a-0430">the</w> <w lemma="mother" pos="n1" xml:id="a02262-004-a-0440">mother</w> <w lemma="of" pos="acp-p" xml:id="a02262-004-a-0450">of</w> <w lemma="jesus" pos="n1-nn" xml:id="a02262-004-a-0460">jesus</w> <pc xml:id="a02262-004-a-0470" unit="sentence">.</pc> </item> </list> </div> <div type="imprimatur" xml:id="a02262-e100280"> <p xml:id="a02262-e100290"> <w lemma="imprimatur" pos="fw-la" xml:id="a02262-004-a-0480" rendition="#hi">imprimatur</w> <pc xml:id="a02262-004-a-0490" rendition="#hi">:</pc> </p> <closer xml:id="a02262-e100300"> <signed xml:id="a02262-e100310"> <w lemma="thomas" pos="n1-nn" xml:id="a02262-004-a-0500" reg="tho.">tho:</w> <w lemma="wykes" pos="n1-nn" xml:id="a02262-004-a-0510">wykes</w> <pc xml:id="a02262-004-a-0520" unit="sentence">.</pc> </signed> <dateline xml:id="a02262-e100320"> <date xml:id="a02262-e100330"> <w lemma="september" pos="n1-nn" xml:id="a02262-004-a-0530">september</w> <w lemma="17." pos="crd" xml:id="a02262-004-a-0540">17.</w> <w lemma="1639" pos="crd" xml:id="a02262-004-a-0550">1639</w> <pc xml:id="a02262-004-a-0560" unit="sentence">.</pc> </date> </dateline> </closer> </div> </front> <body xml:id="a02262-e100340"> <div type="play" xml:id="a02262-e100350"> <pb facs="4" n="1" xml:id="a02262-004-b"/> <div n="1" type="act" xml:id="a02262-e100360"> <head> <w lemma="the" pos="d" xml:id="a02262-004-b-0010">the</w> <w lemma="first" pos="ord" xml:id="a02262-004-b-0020">first</w> <w lemma="act." pos="n-ab" xml:id="a02262-004-b-0030">act.</w> <pc xml:id="a02262-004-b-0040" unit="sentence"/> </head> <sp xml:id="a02262-e100370" who="a02262-jesus"> <speaker> <w lemma="jesus" pos="n1-nn" xml:id="a02262-004-b-0050" reg="jesus">jesvs</w> <pc xml:id="a02262-004-b-0060" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e100380"> <w lemma="o" pos="uh" xml:id="a02262-004-b-0070">o</w> <w lemma="thou" pos="pns" xml:id="a02262-004-b-0080">thou</w> <w lemma="who" pos="crq-r" xml:id="a02262-004-b-0090">who</w> <w lemma="govern" pos="vv2" xml:id="a02262-004-b-0100" reg="governest">govern'st</w> <w lemma="what" pos="crq-q" xml:id="a02262-004-b-0110">what</w> <w lemma="thou" pos="pns" xml:id="a02262-004-b-0120">thou</w> <w lemma="do" pos="vvd2" xml:id="a02262-004-b-0130">didst</w> <w lemma="create" pos="vvi" xml:id="a02262-004-b-0140">create</w> </l> <l xml:id="a02262-e100390"> <w lemma="with" pos="acp-p" xml:id="a02262-004-b-0150">with</w> 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lemma="what" pos="crq-q" xml:id="a02262-004-b-1110">what</w> <w lemma="day" pos="n1" xml:id="a02262-004-b-1120">day</w> <w lemma="or" pos="cc" xml:id="a02262-004-b-1130">or</w> <w lemma="night" pos="n1" xml:id="a02262-004-b-1140">night</w> <w lemma="have" pos="vvb" xml:id="a02262-004-b-1150">have</w> <w lemma="know" pos="vvn" xml:id="a02262-004-b-1160">known</w> <w lemma="my" pos="po" xml:id="a02262-004-b-1170">my</w> <w lemma="life" pos="n1" xml:id="a02262-004-b-1180">life</w> <w lemma="secure" pos="j" xml:id="a02262-004-b-1190">secure</w> <pc xml:id="a02262-004-b-1200" unit="sentence">!</pc> </l> <l xml:id="a02262-e100500"> <w lemma="my" pos="po" xml:id="a02262-004-b-1210">my</w> <w lemma="burden" pos="n1" xml:id="a02262-004-b-1220" reg="burden">burthen</w> <pc xml:id="a02262-004-b-1230">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-004-b-1240">by</w> <w lemma="endure" pos="vvg" xml:id="a02262-004-b-1250" reg="enduring">induring</w> <pc xml:id="a02262-004-b-1260">,</pc> <w lemma="heavy" pos="j-c" xml:id="a02262-004-b-1270">heavier</w> <w lemma="grow" pos="vvz" xml:id="a02262-004-b-1280">grows</w> <pc xml:id="a02262-004-b-1290">;</pc> </l> <l xml:id="a02262-e100510"> <w lemma="and" pos="cc" xml:id="a02262-004-b-1300">and</w> <w lemma="present" pos="j" xml:id="a02262-004-b-1310">present</w> <w lemma="ill" pos="n2_j" xml:id="a02262-004-b-1320">ills</w> <w lemma="a" pos="d" xml:id="a02262-004-b-1330">a</w> <w lemma="way" pos="n1" xml:id="a02262-004-b-1340">way</w> <w lemma="to" pos="acp-cs" xml:id="a02262-004-b-1350">to</w> <w lemma="worse" pos="av-c_j" xml:id="a02262-004-b-1360">worse</w> <w lemma="disclose" pos="vvi" xml:id="a02262-004-b-1370">disclose</w> <pc xml:id="a02262-004-b-1380" unit="sentence">.</pc> </l> <l n="15" xml:id="a02262-e100520"> <w lemma="my" pos="po" xml:id="a02262-004-b-1390">my</w> <w lemma="kingdom" pos="n1" xml:id="a02262-004-b-1400" reg="kingdom">kingdome</w> <pc xml:id="a02262-004-b-1410">,</pc> <w lemma="heaven" pos="n1" xml:id="a02262-004-b-1420">heaven</w> <pc xml:id="a02262-004-b-1430">,</pc> <w lemma="i" pos="pns" xml:id="a02262-004-b-1440">i</w> <w lemma="leave" pos="vvd" xml:id="a02262-004-b-1450">left</w> <pc xml:id="a02262-004-b-1460">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-004-b-1470">to</w> <w lemma="visit" pos="vvi" xml:id="a02262-004-b-1480">visit</w> <w lemma="earth" pos="n1" xml:id="a02262-004-b-1490">earth</w> <pc xml:id="a02262-004-b-1500">;</pc> </l> <l xml:id="a02262-e100530"> <w lemma="and" pos="cc" xml:id="a02262-004-b-1510">and</w> <w lemma="suffer" pos="vvd" xml:id="a02262-004-b-1520" reg="suffered">suffer'd</w> <w lemma="banishment" pos="n1" xml:id="a02262-004-b-1530">banishment</w> <w lemma="before" pos="acp-p" xml:id="a02262-004-b-1540">before</w> <w lemma="my" pos="po" xml:id="a02262-004-b-1550">my</w> <w lemma="birth" pos="n1" xml:id="a02262-004-b-1560">birth</w> <pc xml:id="a02262-004-b-1570" unit="sentence">.</pc> </l> <l xml:id="a02262-e100540"> <w lemma="a" pos="d" xml:id="a02262-004-b-1580">an</w> <w lemma="unknown" pos="j" xml:id="a02262-004-b-1590">unknown</w> <w lemma="infant" pos="n1" xml:id="a02262-004-b-1600">infant</w> <pc xml:id="a02262-004-b-1610">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-004-b-1620">in</w> <w lemma="a" pos="d" xml:id="a02262-004-b-1630">a</w> <w lemma="stable" pos="n1" xml:id="a02262-004-b-1640">stable</w> <w lemma="bear" pos="vvn" xml:id="a02262-004-b-1650">born</w> <pc xml:id="a02262-004-b-1660">,</pc> </l> <l xml:id="a02262-e100550"> <w lemma="lodge" pos="vvn" xml:id="a02262-004-b-1670" reg="lodged">lodg'd</w> <w lemma="in" pos="acp-p" xml:id="a02262-004-b-1680">in</w> <w lemma="a" pos="d" xml:id="a02262-004-b-1690">a</w> <w lemma="manger" pos="n1" xml:id="a02262-004-b-1700">manger</w> <pc xml:id="a02262-004-b-1710">:</pc> <w lemma="little" pos="j" xml:id="a02262-004-b-1720">little</w> <pc xml:id="a02262-004-b-1730">,</pc> <w lemma="poor" pos="j" xml:id="a02262-004-b-1740" reg="poor">poore</w> <pc xml:id="a02262-004-b-1750">,</pc> <w lemma="forlorn" pos="j" xml:id="a02262-004-b-1760">forlorn</w> <pc xml:id="a02262-004-b-1770">,</pc> </l> <l xml:id="a02262-e100560"> <w lemma="and" pos="cc" xml:id="a02262-004-b-1780">and</w> <w lemma="miserable" pos="j" xml:id="a02262-004-b-1790">miserable</w> <pc xml:id="a02262-004-b-1800">:</pc> <w lemma="though" pos="cs" xml:id="a02262-004-b-1810">though</w> <w lemma="so" pos="av" xml:id="a02262-004-b-1820">so</w> <w lemma="vile" pos="j" xml:id="a02262-004-b-1830">vile</w> <w lemma="a" pos="d" xml:id="a02262-004-b-1840">a</w> <w lemma="thing" pos="n1" xml:id="a02262-004-b-1850">thing</w> <pc xml:id="a02262-004-b-1860">,</pc> </l> <l n="20" xml:id="a02262-e100570"> <w lemma="yet" pos="av" xml:id="a02262-004-b-1870">yet</w> <w lemma="worthy" pos="j" xml:id="a02262-004-b-1880">worthy</w> <w lemma="of" pos="acp-p" xml:id="a02262-004-b-1890">of</w> <w lemma="the" pos="d" xml:id="a02262-004-b-1900">the</w> <w lemma="envy" pos="n1" xml:id="a02262-004-b-1910">envy</w> <w lemma="of" pos="acp-p" xml:id="a02262-004-b-1920">of</w> <w lemma="a" pos="d" xml:id="a02262-004-b-1930">a</w> <w lemma="king" pos="n1" xml:id="a02262-004-b-1940">king</w> <pc xml:id="a02262-004-b-1950" unit="sentence">.</pc> </l> <l xml:id="a02262-e100580"> <w lemma="two" pos="crd" xml:id="a02262-004-b-1960">two</w> <w lemma="year" pos="n2" xml:id="a02262-004-b-1970" reg="years">yeers</w> <w lemma="scarce" pos="av_j" xml:id="a02262-004-b-1980">scarce</w> <w lemma="yet" pos="av" xml:id="a02262-004-b-1990">yet</w> <w lemma="complete" pos="j" xml:id="a02262-004-b-2000" reg="complete">compleat</w> <pc xml:id="a02262-004-b-2010">,</pc> <w lemma="too" pos="av" xml:id="a02262-004-b-2020">too</w> <w lemma="old" pos="j" xml:id="a02262-004-b-2030">old</w> <w lemma="be" pos="vvd" xml:id="a02262-004-b-2040">was</w> <w lemma="think" pos="vvn" xml:id="a02262-004-b-2050">thought</w> </l> <l xml:id="a02262-e100590"> <w lemma="by" pos="acp-p" xml:id="a02262-004-b-2060">by</w> <w lemma="herod" pos="n1g-nn" xml:id="a02262-004-b-2070" rendition="#hi" reg="herod's">herods</w> <w lemma="fear" pos="n2" xml:id="a02262-004-b-2080">fears</w> <pc xml:id="a02262-004-b-2090">:</pc> <w lemma="while" pos="cs" xml:id="a02262-004-b-2100">while</w> <w lemma="i" pos="pns" xml:id="a02262-004-b-2110">i</w> <w lemma="alone" pos="av_j" xml:id="a02262-004-b-2120">alone</w> <w lemma="be" pos="vvd" xml:id="a02262-004-b-2130">was</w> <w lemma="seek" pos="vvn" xml:id="a02262-004-b-2140">sought</w> <pc xml:id="a02262-004-b-2150">,</pc> </l> <pb facs="5" n="2" xml:id="a02262-005-a"/> <l xml:id="a02262-e100600"> <w lemma="the" pos="d" xml:id="a02262-005-a-0010">the</w> <w lemma="bloody" pos="j" xml:id="a02262-005-a-0020" reg="bloody">bloudy</w> <w lemma="sword" pos="n1" xml:id="a02262-005-a-0030">sword</w> <w lemma="ephratian" pos="j-nn" xml:id="a02262-005-a-0040">ephratian</w> <w lemma="dame" pos="n2" xml:id="a02262-005-a-0050">dames</w> <w lemma="deprive" pos="vvz" xml:id="a02262-005-a-0060">deprives</w> </l> <l xml:id="a02262-e100610"> <w lemma="of" pos="acp-p" xml:id="a02262-005-a-0070">of</w> <w lemma="their" pos="po" xml:id="a02262-005-a-0080">their</w> <w lemma="dear" pos="j" xml:id="a02262-005-a-0090">dear</w> <w lemma="babe" pos="n2" xml:id="a02262-005-a-0100">babes</w> <pc xml:id="a02262-005-a-0110">;</pc> <w lemma="through" pos="acp-p" xml:id="a02262-005-a-0120">through</w> <w lemma="wound" pos="n2" xml:id="a02262-005-a-0130">wounds</w> <w lemma="they" pos="pns" xml:id="a02262-005-a-0140">they</w> <w lemma="exhale" pos="vvd" xml:id="a02262-005-a-0150" reg="exhaled">exhal'd</w> <w lemma="their" pos="po" xml:id="a02262-005-a-0160">their</w> <w lemma="life" pos="n2" xml:id="a02262-005-a-0170">lives</w> <pc xml:id="a02262-005-a-0180" unit="sentence">.</pc> </l> <l n="25" xml:id="a02262-e100620"> <w lemma="secure" pos="vvn" xml:id="a02262-005-a-0190" reg="secured">secur'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-005-a-0200">by</w> <w lemma="fly" pos="vvg" xml:id="a02262-005-a-0210">flying</w> <w lemma="to" pos="acp-p" xml:id="a02262-005-a-0220">to</w> <w lemma="a" pos="d" xml:id="a02262-005-a-0230">a</w> <w lemma="foreign" pos="j" xml:id="a02262-005-a-0240" reg="foreign">forreign</w> <w lemma="clime" pos="n1" xml:id="a02262-005-a-0250">clime</w> <pc xml:id="a02262-005-a-0260">,</pc> </l> <l xml:id="a02262-e100630"> <w lemma="the" pos="d" xml:id="a02262-005-a-0270">the</w> <w lemma="tyrant" pos="n1" xml:id="a02262-005-a-0280">tyrant</w> <w lemma="through" pos="acp-p" xml:id="a02262-005-a-0290">through</w> <w lemma="his" pos="po" xml:id="a02262-005-a-0300">his</w> <w lemma="error" pos="n1" xml:id="a02262-005-a-0310">error</w> <w lemma="lose" pos="vvd" xml:id="a02262-005-a-0320">lost</w> <w lemma="his" pos="po" xml:id="a02262-005-a-0330">his</w> <w lemma="crime" pos="n1" xml:id="a02262-005-a-0340">crime</w> <pc xml:id="a02262-005-a-0350" unit="sentence">.</pc> </l> <l xml:id="a02262-e100640"> <w lemma="a" pos="d" xml:id="a02262-005-a-0360">a</w> <w lemma="thousand" pos="crd" xml:id="a02262-005-a-0370">thousand</w> <w lemma="miracle" pos="n2" xml:id="a02262-005-a-0380">miracles</w> <w lemma="have" pos="vvb" xml:id="a02262-005-a-0390">have</w> <w lemma="make" pos="vvn" xml:id="a02262-005-a-0400">made</w> <w lemma="i" pos="pno" xml:id="a02262-005-a-0410">me</w> <w lemma="know" pos="vvn" xml:id="a02262-005-a-0420">known</w> </l> <l xml:id="a02262-e100650"> <w lemma="through" pos="acp-p" xml:id="a02262-005-a-0430">through</w> <w lemma="all" pos="d" xml:id="a02262-005-a-0440">all</w> <w lemma="the" pos="d" xml:id="a02262-005-a-0450">the</w> <w lemma="world" pos="n1" xml:id="a02262-005-a-0460">world</w> <pc xml:id="a02262-005-a-0470">,</pc> <w lemma="and" pos="cc" xml:id="a02262-005-a-0480">and</w> <w lemma="my" pos="po" xml:id="a02262-005-a-0490">my</w> <w lemma="extraction" pos="n1" xml:id="a02262-005-a-0500">extraction</w> <w lemma="show" pos="vvn" xml:id="a02262-005-a-0510">shown</w> <pc xml:id="a02262-005-a-0520" unit="sentence">.</pc> </l> <l xml:id="a02262-e100660"> <w lemma="envy" pos="n1" xml:id="a02262-005-a-0530">envy</w> <w lemma="against" pos="acp-p" xml:id="a02262-005-a-0540">against</w> <w lemma="i" pos="pno" xml:id="a02262-005-a-0550">me</w> <w lemma="rave" pos="vvz" xml:id="a02262-005-a-0560">raves</w> <pc xml:id="a02262-005-a-0570">:</pc> <w lemma="yet" pos="av" xml:id="a02262-005-a-0580">yet</w> <w lemma="virtue" pos="n1" xml:id="a02262-005-a-0590" reg="virtue">vertue</w> <w lemma="have" pos="vvz" xml:id="a02262-005-a-0600">hath</w> </l> <l n="30" xml:id="a02262-e100670"> <w lemma="more" pos="d-c" xml:id="a02262-005-a-0610">more</w> <w lemma="storm" pos="n2" xml:id="a02262-005-a-0620">storms</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-a-0630">of</w> <w lemma="mischief" pos="n1" xml:id="a02262-005-a-0640">mischief</w> <w lemma="raise" pos="vvn" xml:id="a02262-005-a-0650" reg="raised">rais'd</w> <pc xml:id="a02262-005-a-0660">,</pc> <w lemma="than" pos="cs" xml:id="a02262-005-a-0670" reg="than">then</w> <w lemma="herod" pos="n1g-nn" xml:id="a02262-005-a-0680" reg="herod's">herods</w> <w lemma="wrath" pos="n1" xml:id="a02262-005-a-0690">wrath</w> <pc xml:id="a02262-005-a-0700" unit="sentence">.</pc> </l> <l xml:id="a02262-e100680"> <w lemma="it" pos="pn" xml:id="a02262-005-a-0710">it</w> <w lemma="be" pos="vvz" xml:id="a02262-005-a-0720">is</w> <w lemma="decree" pos="vvn" xml:id="a02262-005-a-0730">decreed</w> <w lemma="by" pos="acp-p" xml:id="a02262-005-a-0740">by</w> <w lemma="thy" pos="po" xml:id="a02262-005-a-0750">thy</w> <w lemma="unchanging" pos="j" xml:id="a02262-005-a-0760">unchanging</w> <w lemma="will" pos="n1" xml:id="a02262-005-a-0770">will</w> <pc xml:id="a02262-005-a-0780">,</pc> </l> <l xml:id="a02262-e100690"> <w lemma="i" pos="pns" xml:id="a02262-005-a-0790">i</w> <w lemma="shall" pos="vmd" xml:id="a02262-005-a-0800">should</w> <w lemma="be" pos="vvi" xml:id="a02262-005-a-0810">be</w> <w lemma="acknowledge" pos="vvn" xml:id="a02262-005-a-0820" reg="acknowledged">acknowledg'd</w> <pc xml:id="a02262-005-a-0830">,</pc> <w lemma="and" pos="cc" xml:id="a02262-005-a-0840">and</w> <w lemma="reject" pos="vvd" xml:id="a02262-005-a-0850">rejected</w> <w lemma="still" pos="av" xml:id="a02262-005-a-0860">still</w> <pc xml:id="a02262-005-a-0870" unit="sentence">?</pc> </l> <l xml:id="a02262-e100700"> <w lemma="the" pos="d" xml:id="a02262-005-a-0880" type="contract1" reg="th'">th'</w> <w xml:id="a02262-005-a-0880c" type="contract2" lemma="inspire" pos="j_vn" reg="inspired" join="left">inspired</w> <w lemma="magi" pos="n2" xml:id="a02262-005-a-0890">magi</w> <w lemma="from" pos="acp-p" xml:id="a02262-005-a-0900">from</w> <w lemma="the" pos="d" xml:id="a02262-005-a-0910">the</w> <w lemma="orient" pos="j" xml:id="a02262-005-a-0920">orient</w> <w lemma="come" pos="vvd" xml:id="a02262-005-a-0930">came</w> <pc xml:id="a02262-005-a-0940">,</pc> </l> <l xml:id="a02262-e100710"> <w lemma="prefer" pos="vvd" xml:id="a02262-005-a-0950" reg="preferred">prefer'd</w> <w lemma="my" pos="po" xml:id="a02262-005-a-0960">my</w> <w lemma="star" pos="n1" xml:id="a02262-005-a-0970" reg="star">starre</w> <w lemma="before" pos="acp-p" xml:id="a02262-005-a-0980">before</w> <w lemma="their" pos="po" xml:id="a02262-005-a-0990">their</w> <w lemma="mithra" pos="n1g" xml:id="a02262-005-a-1000">mithra's</w> <w lemma="flame" pos="n1" xml:id="a02262-005-a-1010">flame</w> <pc xml:id="a02262-005-a-1020">,</pc> </l> <l n="35" xml:id="a02262-e100720"> <w lemma="and" pos="cc" xml:id="a02262-005-a-1030">and</w> <w lemma="at" pos="acp-p" xml:id="a02262-005-a-1040">at</w> <w lemma="my" pos="po" xml:id="a02262-005-a-1050">my</w> <w lemma="infant" pos="n1" xml:id="a02262-005-a-1060">infant</w> <w lemma="foot" pos="n2" xml:id="a02262-005-a-1070">feet</w> <w lemma="devout" pos="av_j" xml:id="a02262-005-a-1080">devoutly</w> <w lemma="fall" pos="vvd" xml:id="a02262-005-a-1090">fell</w> <pc xml:id="a02262-005-a-1100">:</pc> </l> <l xml:id="a02262-e100730"> <w lemma="but" pos="acp-cc" xml:id="a02262-005-a-1110">but</w> <w lemma="abraham" pos="n1g-nn" xml:id="a02262-005-a-1120" reg="abraham's">abrahams</w> <w lemma="seed" pos="n1" xml:id="a02262-005-a-1130">seed</w> <pc xml:id="a02262-005-a-1140">,</pc> <w lemma="the" pos="d" xml:id="a02262-005-a-1150">the</w> <w lemma="house" pos="n1" xml:id="a02262-005-a-1160">house</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-a-1170">of</w> <w lemma="israel" pos="n1-nn" xml:id="a02262-005-a-1180">israel</w> <pc xml:id="a02262-005-a-1190">,</pc> </l> <l xml:id="a02262-e100740"> <w lemma="to" pos="acp-p" xml:id="a02262-005-a-1200">to</w> <w lemma="thou" pos="pno" xml:id="a02262-005-a-1210">thee</w> <w lemma="sequester" pos="vvn" xml:id="a02262-005-a-1220" reg="sequestered">sequestred</w> <w lemma="from" pos="acp-p" xml:id="a02262-005-a-1230">from</w> <w lemma="eternity" pos="n1" xml:id="a02262-005-a-1240">eternity</w> <pc xml:id="a02262-005-a-1250">,</pc> </l> <l xml:id="a02262-e100750"> <w lemma="degenerate" pos="j" xml:id="a02262-005-a-1260">degenerate</w> <w lemma="and" pos="cc" xml:id="a02262-005-a-1270">and</w> <w lemma="ingrate" pos="j" xml:id="a02262-005-a-1280">ingrate</w> <pc xml:id="a02262-005-a-1290">!</pc> <w lemma="their" pos="po" xml:id="a02262-005-a-1300">their</w> <w lemma="god" pos="n1" xml:id="a02262-005-a-1310">god</w> <w lemma="deny" pos="vvi" xml:id="a02262-005-a-1320">deny</w> <pc xml:id="a02262-005-a-1330" unit="sentence">.</pc> </l> <l xml:id="a02262-e100760"> <w lemma="behold" pos="vvb" xml:id="a02262-005-a-1340">behold</w> <w lemma="the" pos="d" xml:id="a02262-005-a-1350">the</w> <w lemma="contumacious" pos="j" xml:id="a02262-005-a-1360">contumacious</w> <w lemma="pharisy" pos="n2-nn" xml:id="a02262-005-a-1370">pharisies</w> <pc xml:id="a02262-005-a-1380">,</pc> </l> <l n="40" xml:id="a02262-e100770"> <w lemma="arm" pos="vvn" xml:id="a02262-005-a-1390" reg="armed">arm'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-005-a-1400">with</w> <w lemma="dissemble" pos="j_vn" xml:id="a02262-005-a-1410">dissembled</w> <w lemma="zeal" pos="n1" xml:id="a02262-005-a-1420" reg="zeal">zeale</w> <pc xml:id="a02262-005-a-1430">,</pc> <w lemma="against" pos="acp-p" xml:id="a02262-005-a-1440">against</w> <w lemma="i" pos="pno" xml:id="a02262-005-a-1450">me</w> <w lemma="rise" pos="vvi" xml:id="a02262-005-a-1460">rise</w> <pc xml:id="a02262-005-a-1470">:</pc> </l> <l xml:id="a02262-e100780"> <w lemma="the" pos="d" xml:id="a02262-005-a-1480">the</w> <w lemma="bloody" pos="j" xml:id="a02262-005-a-1490" reg="bloody">bloudy</w> <w lemma="priest" pos="n2" xml:id="a02262-005-a-1500">priests</w> <w lemma="to" pos="acp-p" xml:id="a02262-005-a-1510">to</w> <w lemma="their" pos="po" xml:id="a02262-005-a-1520">their</w> <w lemma="stern" pos="j" xml:id="a02262-005-a-1530">stern</w> <w lemma="party" pos="n1" xml:id="a02262-005-a-1540">party</w> <w lemma="draw" pos="vvi" xml:id="a02262-005-a-1550">draw</w> </l> <l xml:id="a02262-e100790"> <w lemma="the" pos="d" xml:id="a02262-005-a-1560">the</w> <w lemma="doctor" pos="n2" xml:id="a02262-005-a-1570">doctors</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-a-1580">of</w> <w lemma="their" pos="po" xml:id="a02262-005-a-1590">their</w> <w lemma="unobserved" pos="j" xml:id="a02262-005-a-1600">unobserved</w> <w lemma="law" pos="n1" xml:id="a02262-005-a-1610">law</w> <pc xml:id="a02262-005-a-1620">:</pc> </l> <l xml:id="a02262-e100800"> <w lemma="and" pos="cc" xml:id="a02262-005-a-1630">and</w> <w lemma="impious" pos="j" xml:id="a02262-005-a-1640">impious</w> <w lemma="sadduce" pos="n2-nn" xml:id="a02262-005-a-1650">sadduces</w> <pc xml:id="a02262-005-a-1660">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-005-a-1670">to</w> <w lemma="perpetrate" pos="vvi" xml:id="a02262-005-a-1680">perpetrate</w> </l> <l xml:id="a02262-e100810"> <w lemma="my" pos="po" xml:id="a02262-005-a-1690">my</w> <w lemma="intend" pos="j_vn" xml:id="a02262-005-a-1700">intended</w> <w lemma="overthrow" pos="n1" xml:id="a02262-005-a-1710">overthrow</w> <w lemma="incense" pos="vvi" xml:id="a02262-005-a-1720">incense</w> <w lemma="the" pos="d" xml:id="a02262-005-a-1730">the</w> <w lemma="state" pos="n1" xml:id="a02262-005-a-1740">state</w> <pc xml:id="a02262-005-a-1750" unit="sentence">.</pc> </l> <l n="45" xml:id="a02262-e100820"> <w lemma="what" pos="crq-q" xml:id="a02262-005-a-1760">what</w> <w lemma="rest" pos="vvz" xml:id="a02262-005-a-1770">rests</w> <w lemma="to" pos="acp-cs" xml:id="a02262-005-a-1780">to</w> <w lemma="quicken" pos="vvi" xml:id="a02262-005-a-1790">quicken</w> <w lemma="faith" pos="n1" xml:id="a02262-005-a-1800">faith</w> <pc xml:id="a02262-005-a-1810" unit="sentence">?</pc> <w lemma="even" pos="av" xml:id="a02262-005-a-1820">even</w> <w lemma="at" pos="acp-p" xml:id="a02262-005-a-1830">at</w> <w lemma="my" pos="po" xml:id="a02262-005-a-1840">my</w> <w lemma="nod" pos="n1" xml:id="a02262-005-a-1850">nod</w> </l> <l xml:id="a02262-e100830"> <w lemma="nature" pos="n1" xml:id="a02262-005-a-1860">nature</w> <w lemma="submit" pos="vvz" xml:id="a02262-005-a-1870">submits</w> <pc xml:id="a02262-005-a-1880">,</pc> <w lemma="acknowledge" pos="vvg" xml:id="a02262-005-a-1890">acknowledging</w> <w lemma="her" pos="po" xml:id="a02262-005-a-1900">her</w> <w lemma="god" pos="n1" xml:id="a02262-005-a-1910">god</w> <pc xml:id="a02262-005-a-1920" unit="sentence">.</pc> </l> <l xml:id="a02262-e100840"> <w lemma="the" pos="d" xml:id="a02262-005-a-1930">the</w> <w lemma="galilean" pos="j-nn" xml:id="a02262-005-a-1940">galilean</w> <w lemma="youth" pos="n1" xml:id="a02262-005-a-1950">youth</w> <w lemma="drink" pos="vvi" xml:id="a02262-005-a-1960">drink</w> <w lemma="the" pos="d" xml:id="a02262-005-a-1970">the</w> <w lemma="pure" pos="j" xml:id="a02262-005-a-1980">pure</w> <w lemma="blood" pos="n1" xml:id="a02262-005-a-1990" reg="blood">bloud</w> </l> <l xml:id="a02262-e100850"> <w lemma="of" pos="acp-p" xml:id="a02262-005-a-2000">of</w> <w lemma="generous" pos="j" xml:id="a02262-005-a-2010">generous</w> <w lemma="grape" pos="n2" xml:id="a02262-005-a-2020">grapes</w> <pc xml:id="a02262-005-a-2030">,</pc> <w lemma="draw" pos="vvn" xml:id="a02262-005-a-2040">drawn</w> <w lemma="from" pos="acp-p" xml:id="a02262-005-a-2050">from</w> <w lemma="the" pos="d" xml:id="a02262-005-a-2060">the</w> <w lemma="neighbour" pos="n1" xml:id="a02262-005-a-2070" reg="neighbour">neighbor</w> <w lemma="flood" pos="n1" xml:id="a02262-005-a-2080" reg="flood">floud</w> <pc xml:id="a02262-005-a-2090">:</pc> </l> <pb facs="5" n="3" xml:id="a02262-005-b"/> <l xml:id="a02262-e100860"> <w lemma="i" pos="pns" xml:id="a02262-005-b-0010">i</w> <w lemma="other" pos="pig_d" xml:id="a02262-005-b-0020">others</w> <w lemma="famine" pos="n1" xml:id="a02262-005-b-0030" reg="famine">famin</w> <w lemma="cure" pos="vvn" xml:id="a02262-005-b-0040" reg="cured">cur'd</w> <pc xml:id="a02262-005-b-0050">,</pc> <w lemma="subdue" pos="vvn" xml:id="a02262-005-b-0060" reg="subdued">subdu'd</w> <w lemma="my" pos="po" xml:id="a02262-005-b-0070">my</w> <w lemma="own" pos="d" xml:id="a02262-005-b-0080">own</w> <pc xml:id="a02262-005-b-0090">;</pc> </l> <l n="50" xml:id="a02262-e100870"> <w lemma="life-strengthening" pos="j" xml:id="a02262-005-b-0100" reg="life-strengthening">life-strengthning</w> <w lemma="food" pos="n1" xml:id="a02262-005-b-0110">food</w> <w lemma="for" pos="acp-p" xml:id="a02262-005-b-0120">for</w> <w lemma="forty" pos="crd" xml:id="a02262-005-b-0130" reg="forty">fourty</w> <w lemma="day" pos="n2" xml:id="a02262-005-b-0140" reg="days">dayes</w> <w lemma="unknown" pos="j" xml:id="a02262-005-b-0150">unknown</w> <pc xml:id="a02262-005-b-0160" unit="sentence">.</pc> </l> <l xml:id="a02262-e100880"> <w lemma="betwixt" pos="acp-p" xml:id="a02262-005-b-0170">twixt</w> <w lemma="the" pos="d" xml:id="a02262-005-b-0180">the</w> <w lemma="dispenser" pos="n1g" xml:id="a02262-005-b-0190" reg="dispenser's">dispensers</w> <w lemma="hand" pos="n2" xml:id="a02262-005-b-0200">hands</w> <w lemma="the" pos="d" xml:id="a02262-005-b-0210" type="contract1" reg="th'">th'</w> <w xml:id="a02262-005-b-0210c" type="contract2" lemma="admire" pos="j_vn" reg="admired" join="left">admired</w> <w lemma="bread" pos="n1" xml:id="a02262-005-b-0220">bread</w> </l> <l xml:id="a02262-e100890"> <w lemma="increase" pos="vvd" xml:id="a02262-005-b-0230" reg="increased">increas'd</w> <pc xml:id="a02262-005-b-0240">,</pc> <w lemma="great" pos="j" xml:id="a02262-005-b-0250">great</w> <w lemma="multitude" pos="n2" xml:id="a02262-005-b-0260">multitudes</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-b-0270">of</w> <w lemma="people" pos="n1" xml:id="a02262-005-b-0280">people</w> <w lemma="feed" pos="vvn" xml:id="a02262-005-b-0290">fed</w> <pc xml:id="a02262-005-b-0300">,</pc> </l> <l xml:id="a02262-e100900"> <w lemma="yet" pos="av" xml:id="a02262-005-b-0310">yet</w> <w lemma="more" pos="d-c" xml:id="a02262-005-b-0320">more</w> <w lemma="than" pos="cs" xml:id="a02262-005-b-0330" reg="than">then</w> <w lemma="all" pos="d" xml:id="a02262-005-b-0340">all</w> <w lemma="remain" pos="vvd" xml:id="a02262-005-b-0350" reg="remained">remain'd</w> <pc xml:id="a02262-005-b-0360" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-005-b-0370">the</w> <w lemma="wind" pos="n2" xml:id="a02262-005-b-0380" reg="winds">windes</w> <w lemma="assuage" pos="vvb" xml:id="a02262-005-b-0390" reg="assuage">asswage</w> </l> <l xml:id="a02262-e100910"> <w lemma="their" pos="po" xml:id="a02262-005-b-0400">their</w> <w lemma="storm" pos="n2" xml:id="a02262-005-b-0410" reg="storms">stormes</w> <pc xml:id="a02262-005-b-0420">;</pc> <w xml:id="a02262-005-b-0430" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="threaten" pos="vvg" xml:id="a02262-005-b-0440" reg="threatening">threatning</w> <w lemma="billow" pos="n2" xml:id="a02262-005-b-0450">billows</w> <w lemma="calm" pos="vvb" xml:id="a02262-005-b-0460" reg="calm">calme</w> <w lemma="their" pos="po" xml:id="a02262-005-b-0470">their</w> <w lemma="rage" pos="n1" xml:id="a02262-005-b-0480">rage</w> <pc xml:id="a02262-005-b-0490" unit="sentence">.</pc> </l> <l n="55" xml:id="a02262-e100920"> <w lemma="the" pos="d" xml:id="a02262-005-b-0500">the</w> <w lemma="harden" pos="j_vn" xml:id="a02262-005-b-0510" reg="hardened">hardned</w> <w lemma="wave" pos="n2" xml:id="a02262-005-b-0520">waves</w> <w lemma="unsinking" pos="j" xml:id="a02262-005-b-0530">unsinking</w> <w lemma="foot" pos="n2" xml:id="a02262-005-b-0540">feet</w> <w lemma="endure" pos="vvi" xml:id="a02262-005-b-0550" reg="endure">indure</w> <pc xml:id="a02262-005-b-0560">:</pc> </l> <l xml:id="a02262-e100930"> <w lemma="and" pos="cc" xml:id="a02262-005-b-0570">and</w> <w lemma="pale" pos="j" xml:id="a02262-005-b-0580">pale</w> <w lemma="disease" pos="n2" xml:id="a02262-005-b-0590">diseases</w> <pc xml:id="a02262-005-b-0600">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-005-b-0610">which</w> <w lemma="despise" pos="vvb" xml:id="a02262-005-b-0620">despise</w> <w lemma="their" pos="po" xml:id="a02262-005-b-0630">their</w> <w lemma="cure" pos="n1" xml:id="a02262-005-b-0640">cure</w> <pc xml:id="a02262-005-b-0650">,</pc> </l> <l xml:id="a02262-e100940"> <w lemma="my" pos="po" xml:id="a02262-005-b-0660">my</w> <w lemma="voice" pos="n1" xml:id="a02262-005-b-0670">voice</w> <w lemma="subdue" pos="vvz" xml:id="a02262-005-b-0680">subdues</w> <pc xml:id="a02262-005-b-0690" unit="sentence">.</pc> <w lemma="long" pos="j" xml:id="a02262-005-b-0700">long</w> <w lemma="darkness" pos="n1" xml:id="a02262-005-b-0710" reg="darkness">darknesse</w> <w lemma="chase" pos="vvd" xml:id="a02262-005-b-0720" reg="chased">chac'd</w> <w lemma="away" pos="av" xml:id="a02262-005-b-0730">away</w> <pc xml:id="a02262-005-b-0740">,</pc> </l> <l xml:id="a02262-e100950"> <w lemma="to" pos="acp-p" xml:id="a02262-005-b-0750">to</w> <w lemma="i" pos="pno" xml:id="a02262-005-b-0760">me</w> <w lemma="the" pos="d" xml:id="a02262-005-b-0770">the</w> <w lemma="blind" pos="j" xml:id="a02262-005-b-0780">blind</w> <w lemma="by" pos="acp-p" xml:id="a02262-005-b-0790">by</w> <w lemma="birth" pos="n1" xml:id="a02262-005-b-0800">birth</w> <w lemma="now" pos="av" xml:id="a02262-005-b-0810">now</w> <w lemma="owe" pos="vvz" xml:id="a02262-005-b-0820">owes</w> <w lemma="his" pos="po" xml:id="a02262-005-b-0830">his</w> <w lemma="day" pos="n1" xml:id="a02262-005-b-0840">day</w> <pc xml:id="a02262-005-b-0850" unit="sentence">.</pc> </l> <l xml:id="a02262-e100960"> <w lemma="he" pos="pns" xml:id="a02262-005-b-0860">he</w> <w lemma="hear" pos="vvz" xml:id="a02262-005-b-0870">hears</w> <w lemma="who" pos="crq-r" xml:id="a02262-005-b-0880">who</w> <w lemma="never" pos="av-x" xml:id="a02262-005-b-0890">never</w> <w lemma="yet" pos="av" xml:id="a02262-005-b-0900">yet</w> <w lemma="be" pos="vvd" xml:id="a02262-005-b-0910">was</w> <w lemma="hear" pos="vvn" xml:id="a02262-005-b-0920">heard</w> <pc xml:id="a02262-005-b-0930">;</pc> <w lemma="now" pos="av" xml:id="a02262-005-b-0940">now</w> <w lemma="speak" pos="vvz" xml:id="a02262-005-b-0950">speaks</w> <pc xml:id="a02262-005-b-0960">,</pc> </l> <l n="60" xml:id="a02262-e100970"> <w lemma="and" pos="cc" xml:id="a02262-005-b-0970">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-005-b-0980">in</w> <w lemma="my" pos="po" xml:id="a02262-005-b-0990">my</w> <w lemma="praise" pos="n2" xml:id="a02262-005-b-1000">praises</w> <w lemma="first" pos="ord" xml:id="a02262-005-b-1010">first</w> <w lemma="his" pos="po" xml:id="a02262-005-b-1020">his</w> <w lemma="silence" pos="n1" xml:id="a02262-005-b-1030">silence</w> <w lemma="break" pos="vvz" xml:id="a02262-005-b-1040">breaks</w> <pc xml:id="a02262-005-b-1050" unit="sentence">.</pc> </l> <l xml:id="a02262-e100980"> <w lemma="those" pos="d" xml:id="a02262-005-b-1060">those</w> <w lemma="damn" pos="j_vn" xml:id="a02262-005-b-1070">damned</w> <w lemma="spirit" pos="n2" xml:id="a02262-005-b-1080">spirits</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-b-1090">of</w> <w lemma="infernal" pos="j" xml:id="a02262-005-b-1100" reg="infernal">infernall</w> <w lemma="night" pos="n1" xml:id="a02262-005-b-1110">night</w> <pc xml:id="a02262-005-b-1120">,</pc> </l> <l xml:id="a02262-e100990"> <w lemma="rebel" pos="n2" xml:id="a02262-005-b-1130">rebels</w> <w lemma="to" pos="acp-p" xml:id="a02262-005-b-1140">to</w> <w lemma="god" pos="n1-nn" xml:id="a02262-005-b-1150">god</w> <pc xml:id="a02262-005-b-1160">,</pc> <w lemma="and" pos="cc" xml:id="a02262-005-b-1170">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-005-b-1180">to</w> <w lemma="the" pos="d" xml:id="a02262-005-b-1190">the</w> <w lemma="son" pos="n2" xml:id="a02262-005-b-1200" reg="sons">sonnes</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-b-1210">of</w> <w lemma="light" pos="n1" xml:id="a02262-005-b-1220">light</w> </l> <l xml:id="a02262-e101000"> <w lemma="inveterate" pos="j" xml:id="a02262-005-b-1230">inveterate</w> <w lemma="foe" pos="n2" xml:id="a02262-005-b-1240">foes</w> <pc xml:id="a02262-005-b-1250">;</pc> <w lemma="my" pos="po" xml:id="a02262-005-b-1260">my</w> <w lemma="voice" pos="n1" xml:id="a02262-005-b-1270">voice</w> <w lemma="but" pos="acp-av" xml:id="a02262-005-b-1280">but</w> <w lemma="hear" pos="vvd" xml:id="a02262-005-b-1290">heard</w> <pc xml:id="a02262-005-b-1300">,</pc> <w lemma="forsake" pos="vvb" xml:id="a02262-005-b-1310">forsake</w> </l> <l xml:id="a02262-e101010"> <w lemma="the" pos="d" xml:id="a02262-005-b-1320">the</w> <w lemma="long" pos="av_j" xml:id="a02262-005-b-1330">long</w> <w lemma="possess" pos="vvn" xml:id="a02262-005-b-1340" reg="possessed">possest</w> <pc xml:id="a02262-005-b-1350">,</pc> <w lemma="and" pos="cc" xml:id="a02262-005-b-1360">and</w> <w lemma="strike" pos="vvn" xml:id="a02262-005-b-1370">struck</w> <w lemma="with" pos="acp-p" xml:id="a02262-005-b-1380">with</w> <w lemma="terror" pos="n1" xml:id="a02262-005-b-1390">terror</w> <w lemma="quake" pos="vvi" xml:id="a02262-005-b-1400">quake</w> <pc xml:id="a02262-005-b-1410" unit="sentence">.</pc> </l> <l n="65" xml:id="a02262-e101020"> <w lemma="nor" pos="cc-x" xml:id="a02262-005-b-1420">nor</w> <w lemma="be" pos="vvd" xml:id="a02262-005-b-1430" type="contract1" reg="was">was</w> <w xml:id="a02262-005-b-1430c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">'t</w> <w lemma="enough" pos="av_d" xml:id="a02262-005-b-1440">enough</w> <w lemma="for" pos="acp-cs" xml:id="a02262-005-b-1450">for</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-005-b-1460">christ</w> <pc xml:id="a02262-005-b-1470">,</pc> <w lemma="such" pos="d" xml:id="a02262-005-b-1480">such</w> <w lemma="wonder" pos="n2" xml:id="a02262-005-b-1490">wonders</w> <w lemma="do" pos="vvn" xml:id="a02262-005-b-1500">done</w> <pc xml:id="a02262-005-b-1510">,</pc> </l> <l xml:id="a02262-e101030"> <w lemma="to" pos="acp-cs" xml:id="a02262-005-b-1520">to</w> <w lemma="profit" pos="vvi" xml:id="a02262-005-b-1530">profit</w> <w lemma="those" pos="d" xml:id="a02262-005-b-1540">those</w> <w lemma="alone" pos="av_j" xml:id="a02262-005-b-1550">alone</w> <w lemma="who" pos="crq-r" xml:id="a02262-005-b-1560">who</w> <w lemma="see" pos="vvb" xml:id="a02262-005-b-1570">see</w> <w lemma="the" pos="d" xml:id="a02262-005-b-1580">the</w> <w lemma="sun" pos="n1" xml:id="a02262-005-b-1590" reg="sun">sunne</w> <pc xml:id="a02262-005-b-1600">:</pc> </l> <l xml:id="a02262-e101040"> <w lemma="to" pos="acp-cs" xml:id="a02262-005-b-1610">to</w> <w lemma="vanquish" pos="vvi" xml:id="a02262-005-b-1620">vanquish</w> <w lemma="death" pos="n1" xml:id="a02262-005-b-1630">death</w> <w lemma="my" pos="po" xml:id="a02262-005-b-1640">my</w> <w lemma="powerful" pos="j" xml:id="a02262-005-b-1650" reg="powerful">powerfull</w> <w lemma="hand" pos="n1" xml:id="a02262-005-b-1660">hand</w> <w lemma="invade" pos="vvz" xml:id="a02262-005-b-1670">invades</w> </l> <l xml:id="a02262-e101050"> <w lemma="his" pos="po" xml:id="a02262-005-b-1680">his</w> <w lemma="silent" pos="j" xml:id="a02262-005-b-1690">silent</w> <w lemma="region" pos="n2" xml:id="a02262-005-b-1700">regions</w> <w lemma="and" pos="cc" xml:id="a02262-005-b-1710">and</w> <w lemma="inferior" pos="j" xml:id="a02262-005-b-1720">inferior</w> <w lemma="shade" pos="n2" xml:id="a02262-005-b-1730">shades</w> <pc xml:id="a02262-005-b-1740" unit="sentence">.</pc> </l> <l xml:id="a02262-e101060"> <w lemma="the" pos="d" xml:id="a02262-005-b-1750">the</w> <w lemma="star" pos="n2" xml:id="a02262-005-b-1760">stars</w> <pc xml:id="a02262-005-b-1770">,</pc> <w lemma="the" pos="d" xml:id="a02262-005-b-1780">the</w> <w lemma="earth" pos="n1" xml:id="a02262-005-b-1790">earth</w> <pc xml:id="a02262-005-b-1800">,</pc> <w lemma="the" pos="d" xml:id="a02262-005-b-1810">the</w> <w lemma="sea" pos="n2" xml:id="a02262-005-b-1820">seas</w> <pc xml:id="a02262-005-b-1830">,</pc> <w lemma="my" pos="po" xml:id="a02262-005-b-1840">my</w> <w lemma="triumph" pos="n2" xml:id="a02262-005-b-1850">triumphs</w> <w lemma="know" pos="vvb" xml:id="a02262-005-b-1860">know</w> <pc xml:id="a02262-005-b-1870">:</pc> </l> <l n="70" xml:id="a02262-e101070"> <w lemma="what" pos="crq-q" xml:id="a02262-005-b-1880" reg="what">vvhat</w> <w lemma="rest" pos="vvz" xml:id="a02262-005-b-1890">rests</w> <w lemma="to" pos="acp-cs" xml:id="a02262-005-b-1900">to</w> <w lemma="conquer" pos="vvi" xml:id="a02262-005-b-1910">conquer</w> <w lemma="but" pos="acp-p" xml:id="a02262-005-b-1920">but</w> <w lemma="the" pos="d" xml:id="a02262-005-b-1930">the</w> <w lemma="deep" pos="n2_j" xml:id="a02262-005-b-1940">deeps</w> <w lemma="below" pos="acp-p" xml:id="a02262-005-b-1950">below</w> <pc xml:id="a02262-005-b-1960" unit="sentence">?</pc> </l> <l xml:id="a02262-e101080"> <w lemma="through" pos="acp-p" xml:id="a02262-005-b-1970">through</w> <w lemma="open" pos="vvg" xml:id="a02262-005-b-1980" reg="opening">op'ning</w> <w lemma="sepulcher" pos="n2" xml:id="a02262-005-b-1990" reg="sepulchres">sepulchers</w> <pc xml:id="a02262-005-b-2000">,</pc> <w lemma="night" pos="n1g" xml:id="a02262-005-b-2010" reg="night's">nights</w> <w lemma="gloomy" pos="j" xml:id="a02262-005-b-2020">gloomy</w> <w lemma="cave" pos="n2" xml:id="a02262-005-b-2030">caves</w> <pc xml:id="a02262-005-b-2040">,</pc> </l> <l xml:id="a02262-e101090"> <w lemma="the" pos="d" xml:id="a02262-005-b-2050">the</w> <w lemma="violate" pos="j_vn" xml:id="a02262-005-b-2060">violated</w> <w lemma="privilege" pos="n1" xml:id="a02262-005-b-2070" reg="privilege">priviledge</w> <w lemma="of" pos="acp-p" xml:id="a02262-005-b-2080">of</w> <w lemma="grave" pos="n2" xml:id="a02262-005-b-2090">graves</w> <pc xml:id="a02262-005-b-2100">,</pc> </l> <l xml:id="a02262-e101100"> <w lemma="i" pos="pns" xml:id="a02262-005-b-2110">i</w> <w lemma="send" pos="vvd" xml:id="a02262-005-b-2120">sent</w> <w lemma="my" pos="po" xml:id="a02262-005-b-2130">my</w> <w lemma="dread" pos="n1" xml:id="a02262-005-b-2140">dread</w> <w lemma="command" pos="vvz" xml:id="a02262-005-b-2150">commands</w> <pc xml:id="a02262-005-b-2160">:</pc> <w lemma="a" pos="d" xml:id="a02262-005-b-2170">a</w> <w lemma="heat" pos="n1" xml:id="a02262-005-b-2180">heat</w> <w lemma="new" pos="j" xml:id="a02262-005-b-2190">new</w> <w lemma="bear" pos="vvn" xml:id="a02262-005-b-2200">born</w> </l> <l xml:id="a02262-e101110"> <w lemma="reanimate" pos="vvz" xml:id="a02262-005-b-2210">reanimates</w> <w lemma="the" pos="d" xml:id="a02262-005-b-2220">the</w> <w lemma="dead" pos="j" xml:id="a02262-005-b-2230">dead</w> <pc xml:id="a02262-005-b-2240">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-005-b-2250">from</w> <w lemma="funeral" pos="n2" xml:id="a02262-005-b-2260">funerals</w> <w lemma="tear" pos="vvn" xml:id="a02262-005-b-2270">torn</w> <pc xml:id="a02262-005-b-2280">;</pc> </l> <pb facs="6" n="4" xml:id="a02262-006-a"/> <l n="75" xml:id="a02262-e101120"> <w lemma="and" pos="cc" xml:id="a02262-006-a-0010">and</w> <w lemma="deaths-numb" pos="zz" xml:id="a02262-006-a-0020">deaths-numb</w> <w lemma="cold" pos="j" xml:id="a02262-006-a-0030">cold</w> <w lemma="expulse" pos="vvn" xml:id="a02262-006-a-0040" reg="expulsed">expulst</w> <pc xml:id="a02262-006-a-0050">,</pc> <w lemma="enforce" pos="vvn" xml:id="a02262-006-a-0060" reg="enforced">inforc'd</w> <w lemma="a" pos="d" xml:id="a02262-006-a-0070">a</w> <w lemma="way" pos="n1" xml:id="a02262-006-a-0080">way</w> </l> <l xml:id="a02262-e101130"> <w lemma="for" pos="acp-p" xml:id="a02262-006-a-0090">for</w> <w lemma="soul" pos="n2" xml:id="a02262-006-a-0100" reg="souls">soules</w> <w lemma="depart" pos="vvd" xml:id="a02262-006-a-0110">departed</w> <w lemma="to" pos="acp-cs" xml:id="a02262-006-a-0120">to</w> <w lemma="review" pos="vvi" xml:id="a02262-006-a-0130">review</w> <w lemma="the" pos="d" xml:id="a02262-006-a-0140">the</w> <w lemma="day" pos="n1" xml:id="a02262-006-a-0150">day</w> <pc xml:id="a02262-006-a-0160" unit="sentence">.</pc> </l> <l xml:id="a02262-e101140"> <w lemma="the" pos="d" xml:id="a02262-006-a-0170">the</w> <w lemma="ash" pos="n2" xml:id="a02262-006-a-0180">ashes</w> <w lemma="from" pos="acp-p" xml:id="a02262-006-a-0190">from</w> <w lemma="their" pos="po" xml:id="a02262-006-a-0200">their</w> <w lemma="ransack" pos="j_vn" xml:id="a02262-006-a-0210" reg="ransacked">ransackt</w> <w lemma="tomb" pos="n2" xml:id="a02262-006-a-0220">tombs</w> <w lemma="receive" pos="vvi" xml:id="a02262-006-a-0230">receive</w> </l> <l xml:id="a02262-e101150"> <w lemma="a" pos="d" xml:id="a02262-006-a-0240">a</w> <w lemma="second" pos="ord" xml:id="a02262-006-a-0250">second</w> <w lemma="life" pos="n1" xml:id="a02262-006-a-0260">life</w> <pc xml:id="a02262-006-a-0270">,</pc> <w lemma="and" pos="cc" xml:id="a02262-006-a-0280">and</w> <w lemma="by" pos="acp-p" xml:id="a02262-006-a-0290">by</w> <w lemma="my" pos="po" xml:id="a02262-006-a-0300">my</w> <w lemma="bounty" pos="n1" xml:id="a02262-006-a-0310">bounty</w> <w lemma="breathe" pos="vvi" xml:id="a02262-006-a-0320">breathe</w> <pc xml:id="a02262-006-a-0330" unit="sentence">.</pc> </l> <l xml:id="a02262-e101160"> <w lemma="but" pos="acp-cc" xml:id="a02262-006-a-0340">but</w> <w lemma="death" pos="n1" xml:id="a02262-006-a-0350">death</w> <pc xml:id="a02262-006-a-0360">,</pc> <w lemma="his" pos="po" xml:id="a02262-006-a-0370">his</w> <w lemma="late" pos="j" xml:id="a02262-006-a-0380">late</w> <w lemma="free" pos="j" xml:id="a02262-006-a-0390">free</w> <w lemma="empire" pos="n1" xml:id="a02262-006-a-0400">empire</w> <w lemma="thus" pos="av" xml:id="a02262-006-a-0410">thus</w> <w lemma="restrain" pos="vvn" xml:id="a02262-006-a-0420" reg="restrained">restrain'd</w> <pc xml:id="a02262-006-a-0430">,</pc> </l> <l n="80" xml:id="a02262-e101170"> <w lemma="not" pos="xx" xml:id="a02262-006-a-0440">not</w> <w lemma="use" pos="vvn" xml:id="a02262-006-a-0450">used</w> <w lemma="to" pos="acp-cs" xml:id="a02262-006-a-0460">to</w> <w lemma="restore" pos="vvi" xml:id="a02262-006-a-0470">restore</w> <w lemma="his" pos="po" xml:id="a02262-006-a-0480">his</w> <w lemma="spoil" pos="n2" xml:id="a02262-006-a-0490" reg="spoils">spoyles</w> <pc xml:id="a02262-006-a-0500">,</pc> <w lemma="complain" pos="vvd" xml:id="a02262-006-a-0510" reg="complained">complain'd</w> </l> <l xml:id="a02262-e101180"> <w lemma="that" pos="cs" xml:id="a02262-006-a-0520">that</w> <w lemma="i" pos="pns" xml:id="a02262-006-a-0530">i</w> <w lemma="shall" pos="vmd" xml:id="a02262-006-a-0540">should</w> <w lemma="thus" pos="av" xml:id="a02262-006-a-0550">thus</w> <w lemma="unweave" pos="vvi" xml:id="a02262-006-a-0560">unweave</w> <w lemma="the" pos="d" xml:id="a02262-006-a-0570">the</w> <w lemma="web" pos="n1" xml:id="a02262-006-a-0580">web</w> <w lemma="of" pos="acp-p" xml:id="a02262-006-a-0590">of</w> <w lemma="fate" pos="n1" xml:id="a02262-006-a-0600">fate</w> <pc xml:id="a02262-006-a-0610">,</pc> </l> <l xml:id="a02262-e101190"> <w lemma="decrease" pos="vvb" xml:id="a02262-006-a-0620">decrease</w> <w lemma="his" pos="po" xml:id="a02262-006-a-0630">his</w> <w lemma="subject" pos="n2" xml:id="a02262-006-a-0640">subjects</w> <pc xml:id="a02262-006-a-0650">,</pc> <w lemma="and" pos="cc" xml:id="a02262-006-a-0660">and</w> <w lemma="subvert" pos="vvi" xml:id="a02262-006-a-0670">subvert</w> <w lemma="his" pos="po" xml:id="a02262-006-a-0680">his</w> <w lemma="state" pos="n1" xml:id="a02262-006-a-0690">state</w> <pc xml:id="a02262-006-a-0700">:</pc> </l> <l xml:id="a02262-e101200"> <w lemma="ay" pos="uh" xml:id="a02262-006-a-0710" reg="ay">i</w> <pc xml:id="a02262-006-a-0720">,</pc> <w lemma="for" pos="acp-cs" xml:id="a02262-006-a-0730">for</w> <w lemma="so" pos="av" xml:id="a02262-006-a-0740">so</w> <w lemma="many" pos="av_d" xml:id="a02262-006-a-0750">many</w> <w lemma="ransom" pos="vvn" xml:id="a02262-006-a-0760">ransomed</w> <w lemma="from" pos="acp-p" xml:id="a02262-006-a-0770">from</w> <w lemma="death" pos="n1" xml:id="a02262-006-a-0780">death</w> <pc xml:id="a02262-006-a-0790">,</pc> </l> <l xml:id="a02262-e101210"> <w lemma="must" pos="vmb" xml:id="a02262-006-a-0800">must</w> <w lemma="to" pos="acp-p" xml:id="a02262-006-a-0810">to</w> <w lemma="his" pos="po" xml:id="a02262-006-a-0820">his</w> <w lemma="anger" pos="n1" xml:id="a02262-006-a-0830">anger</w> <w lemma="sacrifice" pos="vvi" xml:id="a02262-006-a-0840">sacrifice</w> <w lemma="my" pos="po" xml:id="a02262-006-a-0850">my</w> <w lemma="breath" pos="n1" xml:id="a02262-006-a-0860">breath</w> <pc xml:id="a02262-006-a-0870" unit="sentence">.</pc> </l> <l n="85" xml:id="a02262-e101220"> <w lemma="and" pos="cc" xml:id="a02262-006-a-0880">and</w> <w lemma="now" pos="av" xml:id="a02262-006-a-0890">now</w> <w lemma="that" pos="d" xml:id="a02262-006-a-0900">that</w> <w lemma="horrid" pos="j" xml:id="a02262-006-a-0910">horrid</w> <w lemma="hour" pos="n1" xml:id="a02262-006-a-0920" reg="hour">houre</w> <w lemma="be" pos="vvz" xml:id="a02262-006-a-0930">is</w> <w lemma="almost" pos="av" xml:id="a02262-006-a-0940">almost</w> <w lemma="come" pos="vvn" xml:id="a02262-006-a-0950">come</w> <pc xml:id="a02262-006-a-0960">,</pc> </l> <l xml:id="a02262-e101230"> <w lemma="when" pos="crq-cs" xml:id="a02262-006-a-0970">when</w> <w lemma="sinful" pos="j" xml:id="a02262-006-a-0980" reg="sinful">sinfull</w> <w lemma="mortal" pos="n2_j" xml:id="a02262-006-a-0990" reg="mortals">mortalls</w> <w lemma="shall" pos="vmb" xml:id="a02262-006-a-1000">shall</w> <w lemma="their" pos="po" xml:id="a02262-006-a-1010">their</w> <w lemma="maker" pos="n1" xml:id="a02262-006-a-1020">maker</w> <w lemma="doom" pos="n1" xml:id="a02262-006-a-1030">doom</w> <pc xml:id="a02262-006-a-1040">:</pc> </l> <l xml:id="a02262-e101240"> <w lemma="when" 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unit="sentence">!</pc> </l> <l n="95" xml:id="a02262-e101320"> <w lemma="after" pos="acp-p" xml:id="a02262-006-a-1840">after</w> <w lemma="so" pos="av" xml:id="a02262-006-a-1850">so</w> <w lemma="many" pos="d" xml:id="a02262-006-a-1860">many</w> <w lemma="misery" pos="n2" xml:id="a02262-006-a-1870">miseries</w> <w lemma="endure" pos="vvd" xml:id="a02262-006-a-1880" reg="endured">indur'd</w> <pc xml:id="a02262-006-a-1890">;</pc> </l> <l xml:id="a02262-e101330"> <w lemma="cold" pos="j" xml:id="a02262-006-a-1900">cold</w> <pc xml:id="a02262-006-a-1910">,</pc> <w lemma="heat" pos="vvb" xml:id="a02262-006-a-1920">heat</w> <pc xml:id="a02262-006-a-1930">,</pc> <w lemma="thirst" pos="vvb" xml:id="a02262-006-a-1940">thirst</w> <pc xml:id="a02262-006-a-1950">,</pc> <w lemma="famine" pos="n1" xml:id="a02262-006-a-1960">famine</w> <pc xml:id="a02262-006-a-1970">,</pc> <w lemma="eye" pos="n2" xml:id="a02262-006-a-1980">eyes</w> <w lemma="to" pos="acp-p" xml:id="a02262-006-a-1990">to</w> <w 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lemma="hide" pos="vvi" xml:id="a02262-006-b-0630">hide</w> <pc xml:id="a02262-006-b-0640">:</pc> </l> <l xml:id="a02262-e101450"> <w lemma="my" pos="po" xml:id="a02262-006-b-0650">my</w> <w lemma="mind" pos="n1" xml:id="a02262-006-b-0660" reg="mind">minde</w> <w lemma="before" pos="acp-p" xml:id="a02262-006-b-0670">before</w> <w lemma="my" pos="po" xml:id="a02262-006-b-0680">my</w> <w lemma="body" pos="n1" xml:id="a02262-006-b-0690">body</w> <w lemma="crucify" pos="vvn" xml:id="a02262-006-b-0700" reg="crucified">crucifi'd</w> <pc xml:id="a02262-006-b-0710" unit="sentence">.</pc> </l> <l xml:id="a02262-e101460"> <w lemma="horror" pos="n1" xml:id="a02262-006-b-0720" reg="horror">horrour</w> <w lemma="shake" pos="vvz" xml:id="a02262-006-b-0730">shakes</w> <w lemma="all" pos="d" xml:id="a02262-006-b-0740">all</w> <w lemma="my" pos="po" xml:id="a02262-006-b-0750">my</w> <w lemma="power" pos="n2" xml:id="a02262-006-b-0760">powers</w> <pc xml:id="a02262-006-b-0770">:</pc> <w lemma="my" pos="po" xml:id="a02262-006-b-0780">my</w> <w lemma="entrails" pos="n2" xml:id="a02262-006-b-0790" reg="entrails">entrailes</w> <w lemma="beat" pos="vvi" xml:id="a02262-006-b-0800">beat</w> <pc xml:id="a02262-006-b-0810">,</pc> </l> <l n="110" xml:id="a02262-e101470"> <w lemma="and" pos="cc" xml:id="a02262-006-b-0820">and</w> <w lemma="all" pos="d" xml:id="a02262-006-b-0830">all</w> <w lemma="my" pos="po" xml:id="a02262-006-b-0840">my</w> <w lemma="body" pos="n1" xml:id="a02262-006-b-0850">body</w> <w lemma="flow" pos="vvz" xml:id="a02262-006-b-0860" reg="flows">flowes</w> <w lemma="with" pos="acp-p" xml:id="a02262-006-b-0870">with</w> <w lemma="purple" pos="j" xml:id="a02262-006-b-0880">purple</w> <w lemma="sweat" pos="n1" xml:id="a02262-006-b-0890">sweat</w> <pc xml:id="a02262-006-b-0900" unit="sentence">.</pc> </l> <l xml:id="a02262-e101480"> <w lemma="o" pos="uh" xml:id="a02262-006-b-0910">o</w> <w lemma="whither" pos="crq-q" xml:id="a02262-006-b-0920">whither</w> <w lemma="be" pos="vvz" xml:id="a02262-006-b-0930">is</w> <w lemma="my" pos="po" xml:id="a02262-006-b-0940">my</w> <w lemma="ancient" pos="j" xml:id="a02262-006-b-0950">ancient</w> <w lemma="courage" pos="n1" xml:id="a02262-006-b-0960">courage</w> <w lemma="flee" pos="vvd" xml:id="a02262-006-b-0970">fled</w> <pc xml:id="a02262-006-b-0980">,</pc> </l> <l xml:id="a02262-e101490"> <w lemma="and" pos="cc" xml:id="a02262-006-b-0990">and</w> <w lemma="godlike" pos="j" xml:id="a02262-006-b-1000" reg="godlike">god-like</w> <w lemma="strength" pos="n1" xml:id="a02262-006-b-1010">strength</w> <pc xml:id="a02262-006-b-1020">!</pc> <w lemma="by" pos="acp-p" xml:id="a02262-006-b-1030">by</w> <w lemma="anguish" pos="n1" xml:id="a02262-006-b-1040">anguish</w> <w lemma="captive" pos="j" xml:id="a02262-006-b-1050">captive</w> <w lemma="lead" pos="vvd" xml:id="a02262-006-b-1060">led</w> <pc xml:id="a02262-006-b-1070" unit="sentence">.</pc> </l> <l xml:id="a02262-e101500"> <w lemma="o" pos="uh" xml:id="a02262-006-b-1080">o</w> <w lemma="death" pos="n1" xml:id="a02262-006-b-1090">death</w> <pc xml:id="a02262-006-b-1100">,</pc> <w lemma="how" pos="crq-cs" xml:id="a02262-006-b-1110">how</w> <w lemma="far" pos="av_j" xml:id="a02262-006-b-1120" reg="far">farre</w> <w lemma="more" pos="av-c_d" xml:id="a02262-006-b-1130">more</w> <w lemma="cruel" pos="j" xml:id="a02262-006-b-1140" reg="cruel">cruell</w> <w lemma="in" pos="acp-p" xml:id="a02262-006-b-1150">in</w> <w lemma="thy" pos="po" xml:id="a02262-006-b-1160">thy</w> <w lemma="kind" pos="n1" xml:id="a02262-006-b-1170" reg="kind">kinde</w> <pc xml:id="a02262-006-b-1180" unit="sentence">!</pc> </l> <l xml:id="a02262-e101510"> <w lemma="the" pos="d" xml:id="a02262-006-b-1190" type="contract1" reg="th'">th'</w> <w xml:id="a02262-006-b-1190c" type="contract2" lemma="anxiety" pos="n1" reg="anxiety" join="left">anxiety</w> <w lemma="and" pos="cc" xml:id="a02262-006-b-1200">and</w> <w lemma="torment" pos="n1" xml:id="a02262-006-b-1210">torment</w> <w lemma="of" pos="acp-p" xml:id="a02262-006-b-1220">of</w> <w lemma="the" pos="d" xml:id="a02262-006-b-1230">the</w> <w lemma="mind" pos="n1" xml:id="a02262-006-b-1240" reg="mind">minde</w> <pc xml:id="a02262-006-b-1250" unit="sentence">!</pc> </l> <l n="115" xml:id="a02262-e101520"> <w lemma="then" pos="av" xml:id="a02262-006-b-1260">then</w> <w lemma="must" pos="vmb" xml:id="a02262-006-b-1270">must</w> <w lemma="i" pos="pns" xml:id="a02262-006-b-1280">i</w> <w lemma="be" pos="vvi" xml:id="a02262-006-b-1290">be</w> <w lemma="of" pos="acp-p" xml:id="a02262-006-b-1300">of</w> <w lemma="all" pos="d" xml:id="a02262-006-b-1310">all</w> <w lemma="at" pos="acp-p" xml:id="a02262-006-b-1320">at</w> <w lemma="once" pos="acp-av" xml:id="a02262-006-b-1330">once</w> <w lemma="bereave" pos="vvn" xml:id="a02262-006-b-1340">bereft</w> <pc xml:id="a02262-006-b-1350" unit="sentence">?</pc> </l> <l xml:id="a02262-e101530"> <w lemma="or" pos="cc" xml:id="a02262-006-b-1360">or</w> <w lemma="be" pos="vvz" xml:id="a02262-006-b-1370">is</w> <w lemma="there" pos="av" xml:id="a02262-006-b-1380">there</w> <w lemma="any" pos="d" xml:id="a02262-006-b-1390">any</w> <w lemma="hope" pos="n1" xml:id="a02262-006-b-1400">hope</w> <w lemma="of" pos="acp-p" xml:id="a02262-006-b-1410">of</w> <w lemma="safety" pos="n1" xml:id="a02262-006-b-1420">safety</w> <w lemma="leave" pos="vvn" xml:id="a02262-006-b-1430">left</w> <pc xml:id="a02262-006-b-1440" unit="sentence">?</pc> </l> <l xml:id="a02262-e101540"> <w lemma="o" pos="uh" xml:id="a02262-006-b-1450">o</w> <w lemma="may" pos="vmd" xml:id="a02262-006-b-1460">might</w> <w lemma="i" pos="pns" xml:id="a02262-006-b-1470">i</w> <w lemma="to" pos="acp-p" xml:id="a02262-006-b-1480">to</w> <w lemma="my" pos="po" xml:id="a02262-006-b-1490">my</w> <w lemma="heavenly" pos="j" xml:id="a02262-006-b-1500">heavenly</w> <w lemma="father" pos="n1" xml:id="a02262-006-b-1510">father</w> <w lemma="pray" pos="vvb" xml:id="a02262-006-b-1520">pray</w> <pc xml:id="a02262-006-b-1530">,</pc> </l> <l xml:id="a02262-e101550"> <w lemma="so" pos="av" xml:id="a02262-006-b-1540">so</w> <w lemma="supple" pos="j" xml:id="a02262-006-b-1550">supple</w> <w lemma="to" pos="acp-p" xml:id="a02262-006-b-1560">to</w> <w lemma="my" pos="po" xml:id="a02262-006-b-1570">my</w> <w lemma="tear" pos="n2" xml:id="a02262-006-b-1580" reg="tears">teares</w> <pc xml:id="a02262-006-b-1590">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-006-b-1600">to</w> <w lemma="take" pos="vvi" xml:id="a02262-006-b-1610">take</w> <w lemma="away" pos="av" xml:id="a02262-006-b-1620">away</w> </l> <l xml:id="a02262-e101560"> <w lemma="part" pos="n1" xml:id="a02262-006-b-1630">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-006-b-1640">of</w> <w lemma="these" pos="d" xml:id="a02262-006-b-1650">these</w> <w lemma="ill" pos="n2_j" xml:id="a02262-006-b-1660">ills</w> <pc xml:id="a02262-006-b-1670" unit="sentence">!</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-006-b-1680">but</w> <w lemma="his" pos="po" xml:id="a02262-006-b-1690">his</w> <w lemma="eternal" pos="j" xml:id="a02262-006-b-1700" reg="eternal">eternall</w> <w lemma="doom" pos="n1" xml:id="a02262-006-b-1710" reg="doom">doome</w> </l> <l n="120" xml:id="a02262-e101570"> <w lemma="forbid" pos="vvz" xml:id="a02262-006-b-1720">forbids</w> <pc xml:id="a02262-006-b-1730">,</pc> <w lemma="and" pos="cc" xml:id="a02262-006-b-1740">and</w> <w lemma="order" pos="j_vn" xml:id="a02262-006-b-1750">ordered</w> <w lemma="course" pos="n1" xml:id="a02262-006-b-1760">course</w> <w lemma="of" pos="acp-p" xml:id="a02262-006-b-1770">of</w> <w lemma="thing" pos="n2" xml:id="a02262-006-b-1780">things</w> <w lemma="to" pos="acp-cs" xml:id="a02262-006-b-1790">to</w> <w lemma="come" pos="vvi" xml:id="a02262-006-b-1800">come</w> <pc xml:id="a02262-006-b-1810" unit="sentence">.</pc> </l> <l xml:id="a02262-e101580"> <w lemma="his" pos="po" xml:id="a02262-006-b-1820">his</w> <w lemma="purpose" pos="n1" xml:id="a02262-006-b-1830">purpose</w> <pc xml:id="a02262-006-b-1840">,</pc> <w lemma="fix" pos="vvn" xml:id="a02262-006-b-1850" reg="fixed">fixt</w> <w lemma="when" pos="crq-cs" xml:id="a02262-006-b-1860">when</w> <w lemma="yet" pos="av" xml:id="a02262-006-b-1870">yet</w> <w lemma="the" pos="d" xml:id="a02262-006-b-1880">the</w> <w lemma="world" pos="n1" xml:id="a02262-006-b-1890">world</w> <w lemma="be" pos="vvd" xml:id="a02262-006-b-1900">was</w> <w lemma="young" pos="j" xml:id="a02262-006-b-1910">young</w> <pc xml:id="a02262-006-b-1920">,</pc> </l> <l xml:id="a02262-e101590"> <w lemma="and" pos="cc" xml:id="a02262-006-b-1930">and</w> <w lemma="oracle" pos="n2" xml:id="a02262-006-b-1940">oracles</w> <pc xml:id="a02262-006-b-1950">,</pc> <w lemma="so" pos="av" xml:id="a02262-006-b-1960">so</w> <w lemma="oft" pos="av" xml:id="a02262-006-b-1970">oft</w> <w lemma="by" pos="acp-p" xml:id="a02262-006-b-1980">by</w> <w lemma="prophet" pos="n2" xml:id="a02262-006-b-1990">prophets</w> <w lemma="sing" pos="vvn" xml:id="a02262-006-b-2000">sung</w> <pc xml:id="a02262-006-b-2010">,</pc> </l> <l xml:id="a02262-e101600"> <w lemma="now" pos="av" xml:id="a02262-006-b-2020">now</w> <w lemma="rush" pos="vvg" xml:id="a02262-006-b-2030">rushing</w> <w lemma="on" pos="acp-p" xml:id="a02262-006-b-2040">on</w> <w lemma="their" pos="po" xml:id="a02262-006-b-2050">their</w> <w lemma="destinate" pos="j_vn" xml:id="a02262-006-b-2060">destinated</w> <w lemma="end" pos="n1" xml:id="a02262-006-b-2070">end</w> <pc xml:id="a02262-006-b-2080">,</pc> </l> <l xml:id="a02262-e101610"> <w lemma="no" pos="d-x" xml:id="a02262-006-b-2090">no</w> <w lemma="orison" pos="n2" xml:id="a02262-006-b-2100">orisons</w> <pc xml:id="a02262-006-b-2110">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-006-b-2120">nor</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-006-b-2130">sacrifice</w> <w lemma="can" pos="vmb" xml:id="a02262-006-b-2140">can</w> <w lemma="bend" pos="vvi" xml:id="a02262-006-b-2150">bend</w> <pc xml:id="a02262-006-b-2160" unit="sentence">.</pc> </l> <l n="125" xml:id="a02262-e101620"> <w lemma="why" pos="crq-q" xml:id="a02262-006-b-2170">why</w> <w lemma="stay" pos="vvb" xml:id="a02262-006-b-2180">stay</w> <w lemma="i" pos="pns" xml:id="a02262-006-b-2190">i</w> <w lemma="with" pos="acp-p" xml:id="a02262-006-b-2200">with</w> <w lemma="triumphant" pos="j" xml:id="a02262-006-b-2210">triumphant</w> <w lemma="foot" pos="n2" xml:id="a02262-006-b-2220">feet</w> <w lemma="to" pos="acp-cs" xml:id="a02262-006-b-2230">to</w> <w lemma="tread" pos="vvi" xml:id="a02262-006-b-2240">tread</w> </l> <l xml:id="a02262-e101630"> <w lemma="upon" pos="acp-p" xml:id="a02262-006-b-2250" reg="upon">vpon</w> <w lemma="the" pos="d" xml:id="a02262-006-b-2260" reg="th'" type="contract1">th'</w> <w xml:id="a02262-006-b-2260c" type="contract2" lemma="infernal" pos="j" reg="infernal" join="left">infernall</w> <w lemma="serpent" pos="n2" xml:id="a02262-006-b-2270">serpents</w> <w lemma="poisonous" pos="j" xml:id="a02262-006-b-2280" reg="poisonous">poysnous</w> <w lemma="head" pos="n1" xml:id="a02262-006-b-2290">head</w> <pc xml:id="a02262-006-b-2300">,</pc> </l> <pb facs="7" n="6" xml:id="a02262-007-a"/> <l xml:id="a02262-e101640"> <w lemma="and" pos="cc" xml:id="a02262-007-a-0010">and</w> <w lemma="break" pos="vvi" xml:id="a02262-007-a-0020">break</w> <w lemma="the" pos="d" xml:id="a02262-007-a-0030">th'</w> <w lemma="old" pos="j" xml:id="a02262-007-a-0040">old</w> <w lemma="dragon" pos="n1g" xml:id="a02262-007-a-0050" reg="dragon's">dragons</w> <w lemma="jaw" pos="n2" xml:id="a02262-007-a-0060">jaws</w> <pc xml:id="a02262-007-a-0070" unit="sentence">?</pc> <w lemma="the" pos="d" xml:id="a02262-007-a-0080">the</w> <w lemma="sin" pos="n1" xml:id="a02262-007-a-0090">sin</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-a-0100">of</w> <w lemma="our" pos="po" xml:id="a02262-007-a-0110">our</w> </l> <l 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lemma="you" pos="pn" xml:id="a02262-007-a-0420">you</w> <w lemma="who" pos="crq-r" xml:id="a02262-007-a-0430">who</w> <w lemma="live" pos="vvi" xml:id="a02262-007-a-0440">live</w> <pc xml:id="a02262-007-a-0450">,</pc> <w lemma="rejoice" pos="vvb" xml:id="a02262-007-a-0460" reg="rejoice">rejoyce</w> <pc xml:id="a02262-007-a-0470">;</pc> <w lemma="all" pos="d" xml:id="a02262-007-a-0480">all</w> <w lemma="you" pos="pn" xml:id="a02262-007-a-0490">you</w> <w lemma="who" pos="crq-r" xml:id="a02262-007-a-0500">who</w> <w lemma="die" pos="vvi" xml:id="a02262-007-a-0510">die</w> <pc xml:id="a02262-007-a-0520">:</pc> </l> <l xml:id="a02262-e101690"> <w lemma="you" pos="pn" xml:id="a02262-007-a-0530">you</w> <w lemma="sacred" pos="j" xml:id="a02262-007-a-0540">sacred</w> <w lemma="ash" pos="n2" xml:id="a02262-007-a-0550">ashes</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-a-0560">of</w> <w lemma="the" pos="d" xml:id="a02262-007-a-0570">the</w> <w lemma="just" pos="j" xml:id="a02262-007-a-0580">just</w> <w lemma="which" pos="crq-r" xml:id="a02262-007-a-0590">which</w> <w lemma="lie" pos="vvb" xml:id="a02262-007-a-0600">lie</w> </l> <l xml:id="a02262-e101700"> <w lemma="in" pos="acp-p" xml:id="a02262-007-a-0610">in</w> <w lemma="peaceful" pos="j" xml:id="a02262-007-a-0620" reg="peaceful">peacefull</w> <w lemma="urn" pos="n2" xml:id="a02262-007-a-0630" reg="urns">vrnes</w> <pc xml:id="a02262-007-a-0640">,</pc> <w lemma="rejoice" pos="vvb" xml:id="a02262-007-a-0650" reg="rejoice">rejoyce</w> <w lemma="in" pos="acp-p" xml:id="a02262-007-a-0660">in</w> <w lemma="this" pos="d" xml:id="a02262-007-a-0670">this</w> <w lemma="my" pos="po" xml:id="a02262-007-a-0680">my</w> <w lemma="fall" pos="n1" xml:id="a02262-007-a-0690">fall</w> <pc xml:id="a02262-007-a-0700">:</pc> </l> <l xml:id="a02262-e101710"> <w lemma="i" pos="pns" xml:id="a02262-007-a-0710">i</w> <w lemma="for" pos="acp-p" xml:id="a02262-007-a-0720">for</w> <w lemma="the" pos="d" xml:id="a02262-007-a-0730">the</w> <w lemma="live" pos="n1_vg" xml:id="a02262-007-a-0740">living</w> <w lemma="live" pos="vvd" xml:id="a02262-007-a-0750" reg="lived">liv'd</w> <pc xml:id="a02262-007-a-0760">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-007-a-0770">but</w> <w lemma="die" pos="vvb" xml:id="a02262-007-a-0780">die</w> <w lemma="for" pos="acp-p" xml:id="a02262-007-a-0790">for</w> <w lemma="all" pos="d" xml:id="a02262-007-a-0800">all</w> <pc xml:id="a02262-007-a-0810" unit="sentence">.</pc> </l> <l n="135" xml:id="a02262-e101720"> <w lemma="my" pos="po" xml:id="a02262-007-a-0820">my</w> <w lemma="suffering" pos="n2" xml:id="a02262-007-a-0830">sufferings</w> <w lemma="be" pos="vvb" xml:id="a02262-007-a-0840">are</w> <w lemma="not" pos="xx" xml:id="a02262-007-a-0850">not</w> <w lemma="lose" pos="vvn" xml:id="a02262-007-a-0860">lost</w> <pc xml:id="a02262-007-a-0870" unit="sentence">.</pc> <w lemma="to" pos="acp-p" xml:id="a02262-007-a-0880">to</w> <w lemma="earth" pos="n1" xml:id="a02262-007-a-0890">earth</w> <w lemma="i" pos="pns" xml:id="a02262-007-a-0900">i</w> <w lemma="owe" pos="vvb" xml:id="a02262-007-a-0910">owe</w> </l> <l xml:id="a02262-e101730"> <w lemma="these" pos="d" xml:id="a02262-007-a-0920">these</w> <w lemma="promise" pos="j_vn" xml:id="a02262-007-a-0930" reg="promised">promis'd</w> <w lemma="ill" pos="n2_j" xml:id="a02262-007-a-0940">ills</w> <pc xml:id="a02262-007-a-0950">:</pc> <w lemma="bond" pos="n2" xml:id="a02262-007-a-0960">bonds</w> <pc xml:id="a02262-007-a-0970">,</pc> <w lemma="whip" pos="n2" xml:id="a02262-007-a-0980">whips</w> <pc xml:id="a02262-007-a-0990">,</pc> <w lemma="and" pos="cc" xml:id="a02262-007-a-1000">and</w> <w lemma="thorn" pos="n2" xml:id="a02262-007-a-1010">thorns</w> <w lemma="to" pos="acp-cs" xml:id="a02262-007-a-1020">to</w> <w lemma="grow" pos="vvi" xml:id="a02262-007-a-1030">grow</w> </l> <l xml:id="a02262-e101740"> <w lemma="about" pos="acp-p" xml:id="a02262-007-a-1040">about</w> <w lemma="out" pos="av" xml:id="a02262-007-a-1050">out</w> <w lemma="bleed" pos="j_vg" xml:id="a02262-007-a-1060">bleeding</w> <w lemma="brow" pos="n2" xml:id="a02262-007-a-1070">brows</w> <pc xml:id="a02262-007-a-1080">;</pc> <w lemma="the" pos="d" xml:id="a02262-007-a-1090">the</w> <w lemma="cross" pos="j" xml:id="a02262-007-a-1100" reg="cross">crosse</w> <w lemma="the" pos="d" xml:id="a02262-007-a-1110">the</w> <w lemma="scorn" pos="n1" xml:id="a02262-007-a-1120">scorn</w> </l> <l xml:id="a02262-e101750"> <w lemma="of" pos="acp-p" xml:id="a02262-007-a-1130">of</w> <w lemma="a" pos="d" xml:id="a02262-007-a-1140">a</w> <w lemma="proud" pos="j" xml:id="a02262-007-a-1150">proud</w> <w lemma="people" pos="n1" xml:id="a02262-007-a-1160">people</w> <pc xml:id="a02262-007-a-1170">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-007-a-1180">to</w> <w lemma="destruction" pos="n1" xml:id="a02262-007-a-1190">destruction</w> <w lemma="bear" pos="vvn" xml:id="a02262-007-a-1200">born</w> <pc xml:id="a02262-007-a-1210" unit="sentence">.</pc> </l> <l xml:id="a02262-e101760"> <w lemma="o" pos="uh" xml:id="a02262-007-a-1220">o</w> <w lemma="let" pos="vvb" xml:id="a02262-007-a-1230">let</w> <w lemma="my" pos="po" xml:id="a02262-007-a-1240">my</w> <w lemma="father" pos="n1g" xml:id="a02262-007-a-1250" reg="father's">fathers</w> <w lemma="wrath" pos="n1" xml:id="a02262-007-a-1260">wrath</w> <w lemma="through" pos="acp-p" xml:id="a02262-007-a-1270">through</w> <w lemma="singe" pos="vvn" xml:id="a02262-007-a-1280">singed</w> <w lemma="air" pos="n1" xml:id="a02262-007-a-1290" reg="air">aire</w> </l> <l n="140" xml:id="a02262-e101770"> <w lemma="on" pos="acp-p" xml:id="a02262-007-a-1300">on</w> <w lemma="i" pos="pno" xml:id="a02262-007-a-1310">me</w> <w lemma="in" pos="acp-p" xml:id="a02262-007-a-1320">in</w> <w lemma="thunder" pos="n1" xml:id="a02262-007-a-1330">thunder</w> <w lemma="dart" pos="n1" xml:id="a02262-007-a-1340">dart</w> <pc xml:id="a02262-007-a-1350">,</pc> <w lemma="so" pos="av" xml:id="a02262-007-a-1360">so</w> <w lemma="mine" pos="vvb" xml:id="a02262-007-a-1370">mine</w> <w lemma="it" pos="pn" xml:id="a02262-007-a-1380">it</w> <w lemma="spare" pos="vvb" xml:id="a02262-007-a-1390">spare</w> <pc xml:id="a02262-007-a-1400" unit="sentence">!</pc> </l> <l xml:id="a02262-e101780"> <w lemma="lest" pos="cs" xml:id="a02262-007-a-1410">lest</w> <w lemma="the" pos="d" xml:id="a02262-007-a-1420">the</w> <w lemma="world" pos="n1" xml:id="a02262-007-a-1430">world</w> <w lemma="shall" pos="vmd" xml:id="a02262-007-a-1440">should</w> <pc xml:id="a02262-007-a-1450">,</pc> <w lemma="i" pos="pns" xml:id="a02262-007-a-1460">i</w> <w lemma="perish" pos="vvb" type="unclear" xml:id="a02262-007-a-1470">perish</w> <pc xml:id="a02262-007-a-1480">;</pc> <w lemma="and" pos="cc" xml:id="a02262-007-a-1490">and</w> <w lemma="must" pos="vmb" xml:id="a02262-007-a-1500">must</w> <w lemma="bear" pos="vvi" xml:id="a02262-007-a-1510" reg="bear">beare</w> </l> <l xml:id="a02262-e101790"> <w lemma="the" pos="d" xml:id="a02262-007-a-1520">the</w> <w lemma="punishment" pos="n2" xml:id="a02262-007-a-1530">punishments</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-a-1540">of</w> <w lemma="all" pos="d" xml:id="a02262-007-a-1550">all</w> <w lemma="that" pos="cs" xml:id="a02262-007-a-1560">that</w> <w lemma="ever" pos="av" xml:id="a02262-007-a-1570">ever</w> <w lemma="be" pos="vvd" xml:id="a02262-007-a-1580">were</w> <pc xml:id="a02262-007-a-1590" unit="sentence">.</pc> </l> <l xml:id="a02262-e101800"> <w lemma="you" pos="pn" xml:id="a02262-007-a-1600">you</w> <w lemma="who" pos="crq-r" xml:id="a02262-007-a-1610">who</w> <w lemma="inhabit" pos="vvi" xml:id="a02262-007-a-1620">inhabit</w> <pc xml:id="a02262-007-a-1630">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-007-a-1640">where</w> <w lemma="the" pos="d" xml:id="a02262-007-a-1650">the</w> <w lemma="sun" pos="n1" xml:id="a02262-007-a-1660" reg="sun">sunne</w> <w lemma="display" pos="vvz" xml:id="a02262-007-a-1670" reg="displays">displaies</w> </l> <l xml:id="a02262-e101810"> <w lemma="his" pos="po" xml:id="a02262-007-a-1680">his</w> <w lemma="early" pos="av_j" xml:id="a02262-007-a-1690" reg="early">earely</w> <w lemma="light" pos="n1" xml:id="a02262-007-a-1700">light</w> <pc xml:id="a02262-007-a-1710">,</pc> <w lemma="or" pos="cc" xml:id="a02262-007-a-1720">or</w> <w lemma="near" pos="acp-p" xml:id="a02262-007-a-1730" reg="near">neer</w> <w lemma="his" pos="po" xml:id="a02262-007-a-1740">his</w> <w lemma="set" pos="j_vg" xml:id="a02262-007-a-1750">setting</w> <w lemma="ray" pos="n2" xml:id="a02262-007-a-1760" reg="rays">raies</w> <pc xml:id="a02262-007-a-1770">;</pc> </l> <l n="145" xml:id="a02262-e101820"> <w lemma="who" pos="crq-q" xml:id="a02262-007-a-1780">who</w> <w lemma="suffer" pos="vvb" xml:id="a02262-007-a-1790">suffer</w> <w lemma="by" pos="acp-p" xml:id="a02262-007-a-1800">by</w> <w lemma="his" pos="po" xml:id="a02262-007-a-1810">his</w> <w lemma="perpendicular" pos="j" xml:id="a02262-007-a-1820">perpendicular</w> </l> <l xml:id="a02262-e101830"> <w lemma="aspect" pos="n1" xml:id="a02262-007-a-1830">aspect</w> <pc xml:id="a02262-007-a-1840">,</pc> <w lemma="or" pos="cc" xml:id="a02262-007-a-1850">or</w> <w lemma="frieze" pos="n1" xml:id="a02262-007-a-1860">frieze</w> <w lemma="beneath" pos="acp-p" xml:id="a02262-007-a-1870">beneath</w> <w lemma="the" pos="d" xml:id="a02262-007-a-1880">the</w> <w lemma="northern" pos="j" xml:id="a02262-007-a-1890" reg="northern">northerne</w> <w lemma="star" pos="n1" xml:id="a02262-007-a-1900">star</w> <pc xml:id="a02262-007-a-1910">;</pc> </l> <l xml:id="a02262-e101840"> <w lemma="affect" pos="vvb" xml:id="a02262-007-a-1920">affect</w> <w lemma="this" pos="d" xml:id="a02262-007-a-1930">this</w> <w lemma="ready" pos="j" xml:id="a02262-007-a-1940">ready</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-007-a-1950">sacrifice</w> <pc xml:id="a02262-007-a-1960">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-007-a-1970">who</w> <w lemma="be" pos="vvm" xml:id="a02262-007-a-1980">am</w> </l> <l xml:id="a02262-e101850"> <w lemma="a" pos="d" xml:id="a02262-007-a-1990">a</w> <w lemma="great" pos="j-c" xml:id="a02262-007-a-2000">greater</w> <w lemma="offering" pos="n1" xml:id="a02262-007-a-2010">offering</w> <w lemma="than" pos="cs" xml:id="a02262-007-a-2020" reg="than">then</w> <w lemma="the" pos="d" xml:id="a02262-007-a-2030">the</w> <w lemma="paschall" pos="n1-nn" xml:id="a02262-007-a-2040" reg="paschal">paschall</w> <w lemma="lamb" pos="n1" xml:id="a02262-007-a-2050">lamb</w> <pc xml:id="a02262-007-a-2060" unit="sentence">.</pc> </l> <l xml:id="a02262-e101860"> <w lemma="my" pos="po" xml:id="a02262-007-a-2070">my</w> <w lemma="precious" pos="j" xml:id="a02262-007-a-2080">precious</w> <w lemma="blood" pos="n1" xml:id="a02262-007-a-2090" reg="blood">bloud</w> <w lemma="alone" pos="av_j" xml:id="a02262-007-a-2100">alone</w> <w lemma="the" pos="d" xml:id="a02262-007-a-2110">the</w> <w lemma="virtue" pos="n1" xml:id="a02262-007-a-2120" reg="virtue">vertue</w> <w lemma="have" pos="vvz" xml:id="a02262-007-a-2130">hath</w> </l> <l n="150" xml:id="a02262-e101870"> <w lemma="to" pos="acp-p" xml:id="a02262-007-a-2140">to</w> <w lemma="purge" pos="vvi" xml:id="a02262-007-a-2150">purge</w> <w lemma="your" pos="po" xml:id="a02262-007-a-2160">your</w> <w lemma="sin" pos="n2" xml:id="a02262-007-a-2170">sins</w> <pc xml:id="a02262-007-a-2180">,</pc> <w lemma="and" pos="cc" xml:id="a02262-007-a-2190">and</w> <w lemma="quench" pos="vvi" xml:id="a02262-007-a-2200">quench</w> <w lemma="my" pos="po" xml:id="a02262-007-a-2210">my</w> <w lemma="father" pos="n1g" xml:id="a02262-007-a-2220" reg="father's">fathers</w> <w lemma="wrath" pos="n1" xml:id="a02262-007-a-2230">wrath</w> <pc xml:id="a02262-007-a-2240" unit="sentence">.</pc> </l> <l xml:id="a02262-e101880"> <w lemma="now" pos="av" xml:id="a02262-007-a-2250">now</w> <w lemma="the" pos="d" xml:id="a02262-007-a-2260">the</w> <w lemma="full" pos="j" xml:id="a02262-007-a-2270">full</w> <w lemma="moon" pos="n1" xml:id="a02262-007-a-2280" reg="moon">moone</w> <w lemma="succeed" pos="vvz" xml:id="a02262-007-a-2290">succeeds</w> <w lemma="that" pos="d" xml:id="a02262-007-a-2300">that</w> <w lemma="vernal" pos="j" xml:id="a02262-007-a-2310">vernal</w> <w lemma="light" pos="n1" xml:id="a02262-007-a-2320">light</w> <pc xml:id="a02262-007-a-2330">,</pc> </l> <l xml:id="a02262-e101890"> <w lemma="which" pos="crq-r" xml:id="a02262-007-a-2340">which</w> <w lemma="equal" pos="av_j" xml:id="a02262-007-a-2350">equally</w> <w lemma="divide" pos="vvz" xml:id="a02262-007-a-2360">divides</w> <w lemma="the" pos="d" xml:id="a02262-007-a-2370">the</w> <w lemma="day" pos="n1" xml:id="a02262-007-a-2380">day</w> <w lemma="and" pos="cc" xml:id="a02262-007-a-2390">and</w> <w lemma="night" pos="n1" xml:id="a02262-007-a-2400">night</w> <pc xml:id="a02262-007-a-2410">;</pc> </l> <pb facs="7" n="7" xml:id="a02262-007-b"/> <l xml:id="a02262-e101900"> <w lemma="sacred" pos="j" xml:id="a02262-007-b-0010">sacred</w> <w lemma="to" pos="acp-p" xml:id="a02262-007-b-0020">to</w> <w lemma="feast" pos="n2" xml:id="a02262-007-b-0030">feasts</w> <pc xml:id="a02262-007-b-0040" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-007-b-0050">the</w> <w lemma="next" pos="ord" xml:id="a02262-007-b-0060">next</w> <w lemma="sun" pos="n1" xml:id="a02262-007-b-0070" reg="sun">sunne</w> <w lemma="shall" pos="vmb" xml:id="a02262-007-b-0080">shall</w> <w lemma="survey" pos="vvi" xml:id="a02262-007-b-0090" reg="survey">survay</w> </l> <l xml:id="a02262-e101910"> <w lemma="one" pos="pi" xml:id="a02262-007-b-0100">one</w> <w lemma="bright" pos="j-c" xml:id="a02262-007-b-0110">brighter</w> <w lemma="than" pos="cs" xml:id="a02262-007-b-0120" reg="than">then</w> <w lemma="himself" pos="px" xml:id="a02262-007-b-0130" reg="himself">himselfe</w> <pc xml:id="a02262-007-b-0140">,</pc> <w lemma="and" pos="cc" xml:id="a02262-007-b-0150">and</w> <w lemma="lose" pos="vvi" xml:id="a02262-007-b-0160">lose</w> <w lemma="his" pos="po" xml:id="a02262-007-b-0170">his</w> <w lemma="day" pos="n1" xml:id="a02262-007-b-0180">day</w> <pc xml:id="a02262-007-b-0190" unit="sentence">.</pc> </l> <l n="155" xml:id="a02262-e101920"> <w lemma="false" pos="j" xml:id="a02262-007-b-0200">false</w> <w lemma="traitor" pos="n1" xml:id="a02262-007-b-0210">traitor</w> <pc xml:id="a02262-007-b-0220">,</pc> <w lemma="through" pos="acp-p" xml:id="a02262-007-b-0230">through</w> <w lemma="thy" pos="po" xml:id="a02262-007-b-0240">thy</w> <w lemma="guilt" pos="n1" xml:id="a02262-007-b-0250">guilt</w> <w lemma="so" pos="av" xml:id="a02262-007-b-0260">so</w> <w lemma="timorous" pos="j" xml:id="a02262-007-b-0270" reg="timorous">timerous</w> <w lemma="grow" pos="vvn" xml:id="a02262-007-b-0280" reg="grown">growne</w> <pc xml:id="a02262-007-b-0290">,</pc> </l> <l xml:id="a02262-e101930"> <w lemma="although" pos="cs" xml:id="a02262-007-b-0300">although</w> <w lemma="thou" pos="pns" xml:id="a02262-007-b-0310">thou</w> <w lemma="lead" pos="vv2" xml:id="a02262-007-b-0320" reg="leadest">lead'st</w> <w lemma="a" pos="d" xml:id="a02262-007-b-0330">an</w> <w lemma="army" pos="n1" xml:id="a02262-007-b-0340">army</w> <w lemma="against" pos="acp-p" xml:id="a02262-007-b-0350">against</w> <w lemma="one" pos="crd" xml:id="a02262-007-b-0360">one</w> <pc xml:id="a02262-007-b-0370">,</pc> </l> <l xml:id="a02262-e101940"> <w lemma="shroud" pos="vvn" xml:id="a02262-007-b-0380">shrouded</w> <w lemma="in" pos="acp-p" xml:id="a02262-007-b-0390">in</w> <w lemma="night" pos="n1" xml:id="a02262-007-b-0400">night</w> <pc xml:id="a02262-007-b-0410">;</pc> <w lemma="i" pos="pns" xml:id="a02262-007-b-0420">i</w> <w lemma="be" pos="vvm" xml:id="a02262-007-b-0430">am</w> <w lemma="not" pos="xx" xml:id="a02262-007-b-0440">not</w> <w lemma="take" pos="vvn" xml:id="a02262-007-b-0450">taken</w> <w lemma="by" pos="acp-p" 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pos="po" xml:id="a02262-007-b-0620">my</w> <w lemma="choose" pos="j_vn" xml:id="a02262-007-b-0630">chosen</w> <w lemma="friend" pos="n2" xml:id="a02262-007-b-0640">friends</w> <pc xml:id="a02262-007-b-0650">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-007-b-0660">who</w> <w lemma="yet" pos="av" xml:id="a02262-007-b-0670">yet</w> <w lemma="preserve" pos="vvb" xml:id="a02262-007-b-0680">preserve</w> </l> <l n="160" xml:id="a02262-e101970"> <w lemma="your" pos="po" xml:id="a02262-007-b-0690">your</w> <w lemma="faith" pos="n1" xml:id="a02262-007-b-0700">faith</w> <w lemma="entire" pos="j" xml:id="a02262-007-b-0710" reg="entire">intire</w> <pc xml:id="a02262-007-b-0720">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-007-b-0730">nor</w> <w lemma="from" pos="acp-p" xml:id="a02262-007-b-0740">from</w> <w lemma="your" pos="po" xml:id="a02262-007-b-0750">your</w> <w lemma="duty" pos="n1" xml:id="a02262-007-b-0760">duty</w> <w lemma="swerve" pos="vvi" xml:id="a02262-007-b-0770">swerve</w> <pc xml:id="a02262-007-b-0780">;</pc> </l> <l xml:id="a02262-e101980"> <w lemma="your" pos="po" xml:id="a02262-007-b-0790">your</w> <w lemma="festival" pos="n1" xml:id="a02262-007-b-0800" reg="festival">festivall</w> <pc xml:id="a02262-007-b-0810">,</pc> <w lemma="our" pos="po" xml:id="a02262-007-b-0820">our</w> <w lemma="washing" pos="n2_vg" xml:id="a02262-007-b-0830">washings</w> <w lemma="past" pos="acp-p" xml:id="a02262-007-b-0840">past</w> <pc xml:id="a02262-007-b-0850">,</pc> <w lemma="rehearse" pos="vvb" xml:id="a02262-007-b-0860" reg="rehearse">reherse</w> </l> <l xml:id="a02262-e101990"> <w lemma="your" pos="po" xml:id="a02262-007-b-0870">your</w> <w lemma="maker" pos="n1g" xml:id="a02262-007-b-0880" reg="maker's">makers</w> <w lemma="excellence" pos="n1" xml:id="a02262-007-b-0890">excellence</w> <w lemma="in" pos="acp-p" xml:id="a02262-007-b-0900">in</w> <w lemma="sacred" pos="j" xml:id="a02262-007-b-0910">sacred</w> <w lemma="verse" pos="n1" 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xml:id="a02262-007-b-1070">sighing</w> <w lemma="air" pos="n1" xml:id="a02262-007-b-1080" reg="air">aire</w> <pc xml:id="a02262-007-b-1090" unit="sentence">.</pc> </l> <l n="165" xml:id="a02262-e102020"> <w lemma="learn" pos="vvb" xml:id="a02262-007-b-1100">learn</w> <pc xml:id="a02262-007-b-1110">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-007-b-1120">as</w> <w lemma="we" pos="pns" xml:id="a02262-007-b-1130">we</w> <w lemma="walk" pos="vvb" xml:id="a02262-007-b-1140" reg="walk">walke</w> <w lemma="along" pos="acp-av" xml:id="a02262-007-b-1150">along</w> <pc xml:id="a02262-007-b-1160">,</pc> <w lemma="unto" pos="acp-p" xml:id="a02262-007-b-1170">unto</w> <w lemma="what" pos="crq-r" xml:id="a02262-007-b-1180">what</w> <w lemma="place" pos="n1" xml:id="a02262-007-b-1190">place</w> </l> <l xml:id="a02262-e102030"> <w lemma="i" pos="pns" xml:id="a02262-007-b-1200">i</w> <w lemma="short" pos="av_j" xml:id="a02262-007-b-1210">shortly</w> <w lemma="shall" pos="vmb" xml:id="a02262-007-b-1220">shall</w> <w lemma="return" pos="vvi" xml:id="a02262-007-b-1230">return</w> <pc xml:id="a02262-007-b-1240">;</pc> <w lemma="what" pos="crq-r" xml:id="a02262-007-b-1250">what</w> <w lemma="heavenly" pos="j" xml:id="a02262-007-b-1260">heavenly</w> <w lemma="grace" pos="n1" xml:id="a02262-007-b-1270">grace</w> </l> <l xml:id="a02262-e102040"> <w lemma="be" pos="vvz" xml:id="a02262-007-b-1280">is</w> <w lemma="to" pos="acp-cs" xml:id="a02262-007-b-1290">to</w> <w lemma="descend" pos="vvi" xml:id="a02262-007-b-1300">descend</w> <w lemma="upon" pos="acp-p" xml:id="a02262-007-b-1310">upon</w> <w lemma="you" pos="pn" xml:id="a02262-007-b-1320">you</w> <w lemma="from" pos="acp-p" xml:id="a02262-007-b-1330">from</w> <w lemma="above" pos="acp-av" xml:id="a02262-007-b-1340">above</w> <pc xml:id="a02262-007-b-1350">;</pc> </l> <l xml:id="a02262-e102050"> <w lemma="what" pos="crq-q" xml:id="a02262-007-b-1360">what</w> <w lemma="be" pos="vvb" xml:id="a02262-007-b-1370">are</w> <w lemma="the" pos="d" xml:id="a02262-007-b-1380">the</w> <w lemma="law" pos="n2" xml:id="a02262-007-b-1390">laws</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-b-1400">of</w> <w lemma="charity" pos="n1" xml:id="a02262-007-b-1410">charity</w> <w lemma="and" pos="cc" xml:id="a02262-007-b-1420">and</w> <w lemma="love" pos="n1" xml:id="a02262-007-b-1430">love</w> <pc xml:id="a02262-007-b-1440" unit="sentence">.</pc> </l> <l xml:id="a02262-e102060"> <w lemma="while" pos="n1" xml:id="a02262-007-b-1450">while</w> <w lemma="my" pos="po" xml:id="a02262-007-b-1460">my</w> <w lemma="last" pos="ord" xml:id="a02262-007-b-1470">last</w> <w lemma="prayer" pos="n2" xml:id="a02262-007-b-1480">prayers</w> <w lemma="solicit" pos="vvi" xml:id="a02262-007-b-1490">solicit</w> <w lemma="heaven" pos="n1" xml:id="a02262-007-b-1500">heaven</w> <pc xml:id="a02262-007-b-1510">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-007-b-1520">to</w> <w lemma="sleep" pos="vvi" xml:id="a02262-007-b-1530">sleep</w> </l> <l n="170" xml:id="a02262-e102070"> <w lemma="give" pos="vvi" xml:id="a02262-007-b-1540">give</w> <w lemma="no" pos="d-x" xml:id="a02262-007-b-1550">no</w> <w lemma="access" pos="n1" xml:id="a02262-007-b-1560" reg="access">accesse</w> <pc xml:id="a02262-007-b-1570">:</pc> <w lemma="this" pos="d" xml:id="a02262-007-b-1580">this</w> <w lemma="night" pos="n1" xml:id="a02262-007-b-1590">night</w> <w lemma="my" pos="po" xml:id="a02262-007-b-1600">my</w> <w lemma="vigil" pos="n1" xml:id="a02262-007-b-1610">vigil</w> <w lemma="keep" pos="vvi" xml:id="a02262-007-b-1620">keep</w> <pc xml:id="a02262-007-b-1630" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e102080" who="a02262-chorus_jewish_women"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-007-b-1640" reg="chorus">chorvs</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-b-1650">of</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-007-b-1660">jewish</w> <w lemma="woman" pos="n2" xml:id="a02262-007-b-1670">women</w> <pc xml:id="a02262-007-b-1680" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e102090"> <w lemma="the" pos="d" xml:id="a02262-007-b-1690">the</w> <w lemma="rapid" pos="j" xml:id="a02262-007-b-1700">rapid</w> <w lemma="motion" pos="n1" xml:id="a02262-007-b-1710">motion</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-b-1720">of</w> <w lemma="the" pos="d" xml:id="a02262-007-b-1730">the</w> <w lemma="sphere" pos="n2" xml:id="a02262-007-b-1740">spheres</w> </l> <l xml:id="a02262-e102100"> <w lemma="old" pos="j" xml:id="a02262-007-b-1750">old</w> <w lemma="night" pos="n1" xml:id="a02262-007-b-1760">night</w> <w lemma="from" pos="acp-p" xml:id="a02262-007-b-1770">from</w> <w lemma="our" pos="po" xml:id="a02262-007-b-1780">our</w> <w lemma="horizon" pos="n1" xml:id="a02262-007-b-1790">horizon</w> <w lemma="bear" pos="vvz" xml:id="a02262-007-b-1800">bears</w> <pc xml:id="a02262-007-b-1810">;</pc> </l> <l xml:id="a02262-e102110"> <w lemma="and" pos="cc" xml:id="a02262-007-b-1820">and</w> <w lemma="now" pos="av" xml:id="a02262-007-b-1830">now</w> <w lemma="decline" pos="vvg" xml:id="a02262-007-b-1840">declining</w> <w lemma="shade" pos="n2" xml:id="a02262-007-b-1850">shades</w> <w lemma="give" pos="vvb" xml:id="a02262-007-b-1860">give</w> <w lemma="way" pos="n1" xml:id="a02262-007-b-1870">way</w> </l> <l xml:id="a02262-e102120"> <w lemma="to" pos="acp-p" xml:id="a02262-007-b-1880">to</w> <w lemma="the" pos="d" xml:id="a02262-007-b-1890">the</w> <w lemma="return" pos="n1" xml:id="a02262-007-b-1900">return</w> <w lemma="of" pos="acp-p" xml:id="a02262-007-b-1910">of</w> <w lemma="cheerful" pos="j" xml:id="a02262-007-b-1920" reg="cheerful">chearefull</w> <w lemma="day" pos="n1" xml:id="a02262-007-b-1930">day</w> <pc xml:id="a02262-007-b-1940" unit="sentence">.</pc> </l> <pb facs="8" n="8" xml:id="a02262-008-a"/> <l n="175" xml:id="a02262-e102130"> <w lemma="but" pos="acp-cc" xml:id="a02262-008-a-0010">but</w> <w lemma="phosphorus" 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pos="vvb" xml:id="a02262-008-a-0310">have</w> <w lemma="our" pos="po" xml:id="a02262-008-a-0320">our</w> <w lemma="trumpet" pos="n2" xml:id="a02262-008-a-0330">trumpets</w> <w lemma="summon" pos="vvn" xml:id="a02262-008-a-0340">summoned</w> </l> <l n="180" xml:id="a02262-e102180"> <w lemma="the" pos="d" xml:id="a02262-008-a-0350">the</w> <w lemma="morning" pos="n1" xml:id="a02262-008-a-0360">morning</w> <w lemma="from" pos="acp-p" xml:id="a02262-008-a-0370">from</w> <w lemma="her" pos="po" xml:id="a02262-008-a-0380">her</w> <w lemma="dewy" pos="j" xml:id="a02262-008-a-0390">dewy</w> <w lemma="bed" pos="n1" xml:id="a02262-008-a-0400">bed</w> <pc xml:id="a02262-008-a-0410">:</pc> </l> <l xml:id="a02262-e102190"> <w lemma="as" pos="acp-cs" xml:id="a02262-008-a-0420">as</w> <w lemma="yet" pos="av" xml:id="a02262-008-a-0430">yet</w> <w lemma="her" pos="po" xml:id="a02262-008-a-0440">her</w> <w lemma="rose" pos="n2" xml:id="a02262-008-a-0450">roses</w> <w lemma="be" pos="vvb" xml:id="a02262-008-a-0460">are</w> <w lemma="unblown" pos="j" xml:id="a02262-008-a-0470">unblown</w> <pc xml:id="a02262-008-a-0480">,</pc> </l> <l xml:id="a02262-e102200"> <w lemma="nor" pos="cc-x" xml:id="a02262-008-a-0490">nor</w> <w lemma="by" pos="acp-p" xml:id="a02262-008-a-0500">by</w> <w lemma="her" pos="po" xml:id="a02262-008-a-0510">her</w> <w lemma="purple" pos="j" xml:id="a02262-008-a-0520">purple</w> <w lemma="mantle" pos="n1" xml:id="a02262-008-a-0530">mantle</w> <w lemma="know" pos="vvn" xml:id="a02262-008-a-0540">known</w> <pc xml:id="a02262-008-a-0550" unit="sentence">.</pc> </l> <l xml:id="a02262-e102210"> <w lemma="all" pos="av_d" xml:id="a02262-008-a-0560">all</w> <w lemma="night" pos="n1" xml:id="a02262-008-a-0570">night</w> <w lemma="we" pos="pns" xml:id="a02262-008-a-0580">we</w> <w lemma="in" pos="acp-p" xml:id="a02262-008-a-0590">in</w> <w lemma="the" pos="d" xml:id="a02262-008-a-0600">the</w> <w lemma="temple" pos="n1" xml:id="a02262-008-a-0610">temple</w> <w lemma="keep" pos="vvb" xml:id="a02262-008-a-0620">keep</w> <pc xml:id="a02262-008-a-0630">,</pc> </l> <l xml:id="a02262-e102220"> <w lemma="not" pos="xx" xml:id="a02262-008-a-0640">not</w> <w lemma="yield" pos="vvg" xml:id="a02262-008-a-0650" reg="yielding">yeelding</w> <w lemma="to" pos="acp-p" xml:id="a02262-008-a-0660">to</w> <w lemma="the" pos="d" xml:id="a02262-008-a-0670">the</w> <w lemma="charm" pos="n2" xml:id="a02262-008-a-0680" reg="charms">charmes</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-a-0690">of</w> <w lemma="sleep" pos="n1" xml:id="a02262-008-a-0700">sleep</w> <pc xml:id="a02262-008-a-0710">;</pc> </l> <l n="185" xml:id="a02262-e102230"> <w lemma="that" pos="cs" xml:id="a02262-008-a-0720">that</w> <w lemma="so" pos="av" xml:id="a02262-008-a-0730">so</w> <w lemma="we" pos="pns" xml:id="a02262-008-a-0740">we</w> <w lemma="may" pos="vmd" xml:id="a02262-008-a-0750">might</w> <w lemma="with" pos="acp-p" xml:id="a02262-008-a-0760">with</w> <w lemma="zealous" pos="j" xml:id="a02262-008-a-0770">zealous</w> <w lemma="prayer" pos="n1" xml:id="a02262-008-a-0780" reg="prayer">praier</w> </l> <l xml:id="a02262-e102240"> <w lemma="our" pos="po" xml:id="a02262-008-a-0790">our</w> <w lemma="thought" pos="n2" xml:id="a02262-008-a-0800">thoughts</w> <w lemma="and" pos="cc" xml:id="a02262-008-a-0810">and</w> <w lemma="cleanse" pos="j_vn" xml:id="a02262-008-a-0820">cleansed</w> <w lemma="heart" pos="n2" xml:id="a02262-008-a-0830">hearts</w> <w lemma="prepare" pos="vvb" xml:id="a02262-008-a-0840">prepare</w> </l> <l xml:id="a02262-e102250"> <w lemma="to" pos="acp-cs" xml:id="a02262-008-a-0850">to</w> <w lemma="celebrate" pos="vvi" xml:id="a02262-008-a-0860">celebrate</w> <w lemma="the" pos="d" xml:id="a02262-008-a-0870" reg="th'" type="contract1">th'</w> <w xml:id="a02262-008-a-0870c" type="contract2" lemma="insue" pos="j_vg" reg="ensuing" join="left">insuing</w> <w lemma="light" pos="n1" xml:id="a02262-008-a-0880">light</w> <pc xml:id="a02262-008-a-0890">,</pc> </l> <l xml:id="a02262-e102260"> <w lemma="when" pos="crq-cs" xml:id="a02262-008-a-0900">when</w> <w lemma="phoebe" pos="n1-nn" xml:id="a02262-008-a-0910">phoebe</w> <w lemma="shall" pos="vmb" xml:id="a02262-008-a-0920">shall</w> <w lemma="her" pos="po" xml:id="a02262-008-a-0930">her</w> <w lemma="horn" pos="n2" xml:id="a02262-008-a-0940" reg="horns">hornes</w> <w lemma="unite" pos="vvi" xml:id="a02262-008-a-0950">unite</w> <pc xml:id="a02262-008-a-0960" unit="sentence">.</pc> </l> <l xml:id="a02262-e102270"> <w lemma="this" pos="d" xml:id="a02262-008-a-0970">this</w> <w lemma="annual" pos="j" xml:id="a02262-008-a-0980" reg="annual">annuall</w> <w lemma="feast" pos="n1" xml:id="a02262-008-a-0990">feast</w> <w lemma="to" pos="acp-p" xml:id="a02262-008-a-1000">to</w> <w lemma="memory" pos="n1" xml:id="a02262-008-a-1010">memory</w> </l> <l n="190" xml:id="a02262-e102280"> <w lemma="be" pos="vvz" xml:id="a02262-008-a-1020">is</w> <w lemma="sacred" pos="j" xml:id="a02262-008-a-1030">sacred</w> <pc xml:id="a02262-008-a-1040">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-008-a-1050">nor</w> <w lemma="with" pos="acp-p" xml:id="a02262-008-a-1060">with</w> <w lemma="we" pos="pno" xml:id="a02262-008-a-1070">us</w> <w lemma="must" pos="vmb" xml:id="a02262-008-a-1080">must</w> <w lemma="die" pos="vvi" xml:id="a02262-008-a-1090">die</w> <pc xml:id="a02262-008-a-1100">:</pc> </l> <l xml:id="a02262-e102290"> <w lemma="thus" pos="av" xml:id="a02262-008-a-1110">thus</w> <w lemma="by" pos="acp-p" xml:id="a02262-008-a-1120">by</w> <w lemma="that" pos="cs" xml:id="a02262-008-a-1130">that</w> <w lemma="dreadful" pos="j" xml:id="a02262-008-a-1140" reg="dreadful">dreadfull</w> <w lemma="exul" pos="fw-la" xml:id="a02262-008-a-1150">exul</w> <w lemma="teach" pos="vvd" xml:id="a02262-008-a-1160">taught</w> <pc xml:id="a02262-008-a-1170">,</pc> </l> <l xml:id="a02262-e102300"> <w lemma="when" pos="crq-cs" xml:id="a02262-008-a-1180">when</w> <w lemma="god" pos="n1-nn" xml:id="a02262-008-a-1190">god</w> <w lemma="his" pos="po" xml:id="a02262-008-a-1200">his</w> <w lemma="plague" pos="n2" xml:id="a02262-008-a-1210">plagues</w> <w lemma="on" pos="acp-p" xml:id="a02262-008-a-1220">on</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-008-a-1230" reg="egypt">aegypt</w> <w lemma="bring" pos="vvd" xml:id="a02262-008-a-1240">brought</w> <pc xml:id="a02262-008-a-1250" unit="sentence">.</pc> </l> <l xml:id="a02262-e102310"> <w lemma="those" pos="d" xml:id="a02262-008-a-1260">those</w> <w lemma="city" pos="n2" xml:id="a02262-008-a-1270">cities</w> <w lemma="these" pos="d" xml:id="a02262-008-a-1280">these</w> <w lemma="our" pos="po" xml:id="a02262-008-a-1290">our</w> <w lemma="rite" pos="n2" xml:id="a02262-008-a-1300">rites</w> <w lemma="bereave" pos="vvi" xml:id="a02262-008-a-1310">bereave</w> </l> <l xml:id="a02262-e102320"> <w lemma="of" pos="acp-p" xml:id="a02262-008-a-1320">of</w> <w lemma="citizen" pos="n2" xml:id="a02262-008-a-1330">citizens</w> <pc xml:id="a02262-008-a-1340">,</pc> <w lemma="and" pos="cc" xml:id="a02262-008-a-1350">and</w> <w lemma="widow" pos="n2" xml:id="a02262-008-a-1360" reg="widows">widdows</w> <w lemma="leave" pos="vvb" xml:id="a02262-008-a-1370">leave</w> <pc xml:id="a02262-008-a-1380">,</pc> </l> <l n="195" xml:id="a02262-e102330"> <w lemma="where" pos="crq-cs" xml:id="a02262-008-a-1390">where</w> <w lemma="jordan" pos="n1-nn" xml:id="a02262-008-a-1400">jordan</w> <w lemma="from" pos="acp-p" xml:id="a02262-008-a-1410">from</w> <w lemma="two" pos="crd" xml:id="a02262-008-a-1420">two</w> <w lemma="bubble" pos="j_vg" xml:id="a02262-008-a-1430" reg="bubbling">bubling</w> <w lemma="head" pos="n2" xml:id="a02262-008-a-1440">heads</w> </l> <l xml:id="a02262-e102340"> <w lemma="his" pos="po" xml:id="a02262-008-a-1450">his</w> <w lemma="oft-returning" pos="j" xml:id="a02262-008-a-1460">oft-returning</w> <w lemma="water" pos="n2" xml:id="a02262-008-a-1470">waters</w> <w lemma="lead" pos="vvz" xml:id="a02262-008-a-1480">leads</w> <pc xml:id="a02262-008-a-1490">;</pc> </l> <l xml:id="a02262-e102350"> <w lemma="till" pos="acp-cs" xml:id="a02262-008-a-1500">till</w> <w lemma="they" pos="pns" xml:id="a02262-008-a-1510">they</w> <w lemma="their" pos="po" xml:id="a02262-008-a-1520">their</w> <w lemma="narrow" pos="j" xml:id="a02262-008-a-1530">narrow</w> <w lemma="bound" pos="n2" xml:id="a02262-008-a-1540">bounds</w> <w lemma="forsake" pos="vvi" xml:id="a02262-008-a-1550">forsake</w> <pc xml:id="a02262-008-a-1560">,</pc> </l> <l xml:id="a02262-e102360"> <w lemma="and" pos="cc" xml:id="a02262-008-a-1570">and</w> <w lemma="grow" pos="vvb" xml:id="a02262-008-a-1580">grow</w> <w lemma="a" pos="d" xml:id="a02262-008-a-1590">a</w> <w lemma="sea-resembling" pos="j" xml:id="a02262-008-a-1600">sea-resembling</w> <w lemma="lake" pos="n1" xml:id="a02262-008-a-1610">lake</w> <pc xml:id="a02262-008-a-1620" unit="sentence">.</pc> </l> <l xml:id="a02262-e102370"> <w lemma="those" pos="d" xml:id="a02262-008-a-1630">those</w> <w lemma="wood" pos="n2" xml:id="a02262-008-a-1640">woods</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-a-1650">of</w> <w lemma="palm" pos="n1" xml:id="a02262-008-a-1660" reg="palm">palme</w> <pc xml:id="a02262-008-a-1670">,</pc> <w lemma="produce" pos="vvg" xml:id="a02262-008-a-1680">producing</w> <w lemma="date" pos="n2" xml:id="a02262-008-a-1690">dates</w> <pc xml:id="a02262-008-a-1700">;</pc> </l> <l n="200" xml:id="a02262-e102380"> <w lemma="of" pos="acp-p" xml:id="a02262-008-a-1710">of</w> <w lemma="fragrant" pos="j" xml:id="a02262-008-a-1720">fragrant</w> <w lemma="balsamum" pos="n1" xml:id="a02262-008-a-1730">balsamum</w> <pc xml:id="a02262-008-a-1740">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-008-a-1750">which</w> <w lemma="hate" pos="vvz" xml:id="a02262-008-a-1760">hates</w> </l> <pb facs="8" n="9" xml:id="a02262-008-b"/> <l xml:id="a02262-e102390"> <w lemma="the" pos="d" xml:id="a02262-008-b-0010">the</w> <w lemma="touch" pos="n1" xml:id="a02262-008-b-0020">touch</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-0030">of</w> <w lemma="steel" pos="n1" xml:id="a02262-008-b-0040" reg="steel">steele</w> <pc xml:id="a02262-008-b-0050">;</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-008-b-0060">where</w> <w lemma="once" pos="acp-av" xml:id="a02262-008-b-0070">once</w> <w lemma="the" pos="d" xml:id="a02262-008-b-0080">the</w> <w lemma="sound" pos="n1" xml:id="a02262-008-b-0090">sound</w> </l> <l xml:id="a02262-e102400"> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-0100">of</w> <w lemma="trumpet" pos="n2" xml:id="a02262-008-b-0110">trumpets</w> <w lemma="level" pos="vvn" xml:id="a02262-008-b-0120" reg="levelled">level'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-008-b-0130">with</w> <w lemma="the" pos="d" xml:id="a02262-008-b-0140">the</w> <w lemma="ground" pos="n1" xml:id="a02262-008-b-0150">ground</w> </l> <l xml:id="a02262-e102410"> <w lemma="unbattered" pos="j" xml:id="a02262-008-b-0160" reg="unbattered">vnbatter'd</w> <w lemma="wall" pos="n2" xml:id="a02262-008-b-0170" reg="walls">wals</w> <pc xml:id="a02262-008-b-0180">;</pc> <w lemma="that" pos="d" xml:id="a02262-008-b-0190">that</w> <w lemma="mount" pos="n1" xml:id="a02262-008-b-0200">mount</w> <w lemma="which" pos="crq-r" xml:id="a02262-008-b-0210">which</w> <w lemma="shroud" pos="n2" xml:id="a02262-008-b-0220">shrouds</w> </l> <l xml:id="a02262-e102420"> <w lemma="his" pos="po" xml:id="a02262-008-b-0230">his</w> <w lemma="aiã«ry" pos="j" xml:id="a02262-008-b-0240">aiã«ry</w> <w lemma="head" pos="n1" xml:id="a02262-008-b-0250">head</w> <w lemma="in" pos="acp-p" xml:id="a02262-008-b-0260">in</w> <w lemma="hang" pos="vvg" xml:id="a02262-008-b-0270">hanging</w> <w lemma="cloud" pos="n2" xml:id="a02262-008-b-0280">clouds</w> <pc xml:id="a02262-008-b-0290">,</pc> </l> <l n="205" xml:id="a02262-e102430"> <w lemma="where" pos="crq-cs" xml:id="a02262-008-b-0300">where</w> <w lemma="death" pos="n1" xml:id="a02262-008-b-0310">death</w> <w lemma="close" pos="vvn" xml:id="a02262-008-b-0320" reg="closed">clos'd</w> <w lemma="our" pos="po" xml:id="a02262-008-b-0330">our</w> <w lemma="lose" pos="j_vn" xml:id="a02262-008-b-0340">lost</w> <w lemma="prophet" pos="n1g" xml:id="a02262-008-b-0350" reg="prophet's">prophets</w> <w lemma="eye" pos="n2" xml:id="a02262-008-b-0360" reg="eyes">eies</w> <pc xml:id="a02262-008-b-0370">;</pc> </l> <l xml:id="a02262-e102440"> <w lemma="admire" pos="vvb" xml:id="a02262-008-b-0380">admire</w> <w lemma="to" pos="acp-cs" xml:id="a02262-008-b-0390">to</w> <w lemma="see" pos="vvi" xml:id="a02262-008-b-0400">see</w> <w lemma="their" pos="po" xml:id="a02262-008-b-0410">their</w> <w lemma="colony" pos="n2" xml:id="a02262-008-b-0420">colonies</w> </l> <l xml:id="a02262-e102450"> <w lemma="ascend" pos="vvb" xml:id="a02262-008-b-0430">ascend</w> <w lemma="the" pos="d" xml:id="a02262-008-b-0440">the</w> <w lemma="hill" pos="n2" xml:id="a02262-008-b-0450">hills</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-0460">of</w> <w lemma="solyma" pos="n1-nn" xml:id="a02262-008-b-0470">solyma</w> </l> <l xml:id="a02262-e102460"> <w lemma="in" pos="acp-p" xml:id="a02262-008-b-0480">in</w> <w lemma="celebration" pos="n1" xml:id="a02262-008-b-0490">celebration</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-0500">of</w> <w lemma="this" pos="d" xml:id="a02262-008-b-0510">this</w> <w lemma="day" pos="n1" xml:id="a02262-008-b-0520">day</w> <pc xml:id="a02262-008-b-0530" unit="sentence">.</pc> </l> <l xml:id="a02262-e102470"> <w lemma="cephaean" pos="n2-nn_j" xml:id="a02262-008-b-0540">cephaeans</w> <pc xml:id="a02262-008-b-0550">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-008-b-0560">whose</w> <w lemma="strong" pos="j" xml:id="a02262-008-b-0570">strong</w> <w lemma="wall" pos="n2" xml:id="a02262-008-b-0580" reg="walls">wals</w> <w lemma="withstand" pos="vvd" xml:id="a02262-008-b-0590" reg="withstood">with-stood</w> </l> <l n="210" xml:id="a02262-e102480"> <w lemma="the" pos="d" xml:id="a02262-008-b-0600">the</w> <w lemma="ruin" pos="n2" xml:id="a02262-008-b-0610" reg="ruins">ruines</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-0620">of</w> <w lemma="the" pos="d" xml:id="a02262-008-b-0630">the</w> <w lemma="general" pos="n1" xml:id="a02262-008-b-0640" reg="general">generall</w> <w lemma="flood" pos="n1" xml:id="a02262-008-b-0650">flood</w> <pc xml:id="a02262-008-b-0660">,</pc> </l> <l xml:id="a02262-e102490"> <w lemma="to" pos="acp-cs" xml:id="a02262-008-b-0670">to</w> <w lemma="solemnize" pos="vvi" xml:id="a02262-008-b-0680">solemnize</w> <w lemma="this" pos="d" xml:id="a02262-008-b-0690">this</w> <w lemma="day" pos="n1" xml:id="a02262-008-b-0700">day</w> <w lemma="forsake" pos="vvb" xml:id="a02262-008-b-0710">forsake</w> </l> <l xml:id="a02262-e102500"> <w lemma="adore" pos="vvn" xml:id="a02262-008-b-0720" reg="adored">ador'd</w> <w lemma="dercetis" pos="n1-nn" xml:id="a02262-008-b-0730">dercetis</w> <pc xml:id="a02262-008-b-0740">,</pc> <w lemma="and" pos="cc" xml:id="a02262-008-b-0750">and</w> <w lemma="her" pos="po" xml:id="a02262-008-b-0760">her</w> <w lemma="lake" pos="n1" xml:id="a02262-008-b-0770">lake</w> <pc xml:id="a02262-008-b-0780" unit="sentence">.</pc> </l> <l xml:id="a02262-e102510"> <w lemma="hither" pos="av" xml:id="a02262-008-b-0790">hither</w> <w lemma="the" pos="d" xml:id="a02262-008-b-0800">the</w> <w lemma="palestine" pos="n2-nn" xml:id="a02262-008-b-0810">palestines</w> <w lemma="from" pos="acp-p" xml:id="a02262-008-b-0820">from</w> <w lemma="strong" pos="j" xml:id="a02262-008-b-0830">strong</w> </l> <l xml:id="a02262-e102520"> <w lemma="azotus" pos="n1-nn" xml:id="a02262-008-b-0840">azotus</w> <pc xml:id="a02262-008-b-0850">,</pc> <w lemma="both" pos="d" xml:id="a02262-008-b-0860">both</w> <w lemma="the" pos="d" xml:id="a02262-008-b-0870">the</w> <w lemma="jamnes" pos="n1-nn" xml:id="a02262-008-b-0880">jamnes</w> <w lemma="throng" pos="n1" xml:id="a02262-008-b-0890">throng</w> <pc xml:id="a02262-008-b-0900" unit="sentence">.</pc> </l> <l n="215" xml:id="a02262-e102530"> <w lemma="not" pos="xx" xml:id="a02262-008-b-0910">not</w> <w lemma="lydda" pos="n1-nn" xml:id="a02262-008-b-0920">lydda</w> <w lemma="can" pos="vmd" xml:id="a02262-008-b-0930">could</w> <w lemma="she" pos="pno" xml:id="a02262-008-b-0940">her</w> <w lemma="own" pos="d" xml:id="a02262-008-b-0950">own</w> <w lemma="restrain" pos="vvi" xml:id="a02262-008-b-0960" reg="restrain">restraine</w> <pc xml:id="a02262-008-b-0970">;</pc> </l> <l xml:id="a02262-e102540"> <w lemma="nor" pos="cc-x" xml:id="a02262-008-b-0980">nor</w> <w lemma="caparorsa" pos="n1g-nn" xml:id="a02262-008-b-0990">caparorsa's</w> <w lemma="wall" pos="n2" xml:id="a02262-008-b-1000" reg="walls">wals</w> <w lemma="contain" pos="vvi" xml:id="a02262-008-b-1010" reg="contain">containe</w> </l> <l xml:id="a02262-e102550"> <w lemma="her" pos="po" xml:id="a02262-008-b-1020">her</w> <w lemma="edomite" pos="n2" xml:id="a02262-008-b-1030">edomites</w> <pc xml:id="a02262-008-b-1040">;</pc> <w lemma="damascus" pos="n1-nn" xml:id="a02262-008-b-1050">damascus</w> <w lemma="can" pos="vmd" xml:id="a02262-008-b-1060">could</w> </l> <l xml:id="a02262-e102560"> <w lemma="not" pos="xx" xml:id="a02262-008-b-1070">not</w> <w lemma="she" pos="png" xml:id="a02262-008-b-1080">hers</w> <pc xml:id="a02262-008-b-1090">,</pc> <w lemma="though" pos="cs" xml:id="a02262-008-b-1100">though</w> <w lemma="she" pos="pns" xml:id="a02262-008-b-1110">she</w> <w lemma="ten" pos="crd" xml:id="a02262-008-b-1120">ten</w> <w lemma="nation" pos="n2" xml:id="a02262-008-b-1130">nations</w> <w lemma="rule" pos="vvn" xml:id="a02262-008-b-1140" reg="ruled">ruld</w> <pc xml:id="a02262-008-b-1150">:</pc> </l> <l xml:id="a02262-e102570"> <w lemma="nor" pos="cc-x" xml:id="a02262-008-b-1160">nor</w> <w lemma="yet" pos="av" xml:id="a02262-008-b-1170">yet</w> <w lemma="sabaste" pos="n1-nn" xml:id="a02262-008-b-1180">sabaste</w> <pc xml:id="a02262-008-b-1190">,</pc> <w lemma="long" pos="av_j" xml:id="a02262-008-b-1200">long</w> <w lemma="the" pos="d" xml:id="a02262-008-b-1210">the</w> <w lemma="nurse" pos="n1" xml:id="a02262-008-b-1220">nurse</w> </l> <l n="220" xml:id="a02262-e102580"> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-1230">of</w> <w lemma="impious" pos="j" xml:id="a02262-008-b-1240">impious</w> <w lemma="son" pos="n2" xml:id="a02262-008-b-1250">sons</w> <pc xml:id="a02262-008-b-1260">,</pc> <w lemma="spring" pos="vvn" xml:id="a02262-008-b-1270">sprung</w> <w lemma="from" pos="acp-p" xml:id="a02262-008-b-1280">from</w> <w lemma="our" pos="po" xml:id="a02262-008-b-1290">our</w> <w lemma="surse" pos="zz" xml:id="a02262-008-b-1300">surse</w> <pc xml:id="a02262-008-b-1310" unit="sentence">.</pc> </l> <l xml:id="a02262-e102590"> <w lemma="phoenician" pos="n2-nn_j" xml:id="a02262-008-b-1320">phoenicians</w> <pc xml:id="a02262-008-b-1330">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-008-b-1340">who</w> <w lemma="do" pos="vvd" xml:id="a02262-008-b-1350">did</w> <w lemma="first" pos="ord" xml:id="a02262-008-b-1360">first</w> <w lemma="produce" pos="vvi" xml:id="a02262-008-b-1370">produce</w> </l> <l xml:id="a02262-e102600"> <w lemma="to" pos="acp-p" xml:id="a02262-008-b-1380">to</w> <w lemma="mortal" pos="n2_j" xml:id="a02262-008-b-1390">mortals</w> <w lemma="letter" pos="n2" xml:id="a02262-008-b-1400">letters</w> <pc xml:id="a02262-008-b-1410">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-008-b-1420">with</w> <w lemma="their" pos="po" xml:id="a02262-008-b-1430">their</w> <w lemma="use" pos="n1" xml:id="a02262-008-b-1440">use</w> <pc xml:id="a02262-008-b-1450">;</pc> </l> <l xml:id="a02262-e102610"> <w lemma="where" pos="crq-cs" xml:id="a02262-008-b-1460">where</w> <w lemma="tyrus" pos="n1-nn" xml:id="a02262-008-b-1470">tyrus</w> <w lemma="full" pos="j" xml:id="a02262-008-b-1480">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-008-b-1490">of</w> <w lemma="luxury" pos="n1" xml:id="a02262-008-b-1500">luxury</w> </l> <l xml:id="a02262-e102620"> <w lemma="with" pos="acp-p" xml:id="a02262-008-b-1510">with</w> <w lemma="mother" pos="n1" xml:id="a02262-008-b-1520">mother</w> <w lemma="sidon" pos="n1-nn" xml:id="a02262-008-b-1530">sidon</w> <pc xml:id="a02262-008-b-1540">,</pc> <w lemma="front" pos="vvb" xml:id="a02262-008-b-1550">front</w> <w lemma="the" pos="d" xml:id="a02262-008-b-1560">the</w> <w lemma="sky" pos="n1" xml:id="a02262-008-b-1570">sky</w> <pc xml:id="a02262-008-b-1580">,</pc> </l> <l n="225" xml:id="a02262-e102630"> <w lemma="hither" pos="av" xml:id="a02262-008-b-1590">hither</w> <w lemma="with" pos="acp-p" xml:id="a02262-008-b-1600">with</w> <w lemma="hasty" pos="j" xml:id="a02262-008-b-1610">hasty</w> <w lemma="zeal" pos="n1" xml:id="a02262-008-b-1620" reg="zeal">zeale</w> <w lemma="repair" pos="vvi" xml:id="a02262-008-b-1630" reg="repair">repaire</w> <pc xml:id="a02262-008-b-1640">:</pc> </l> <l xml:id="a02262-e102640"> <w lemma="among" pos="acp-p" xml:id="a02262-008-b-1650">among</w> <w lemma="the" pos="d" xml:id="a02262-008-b-1660">the</w> <w lemma="syrian" pos="n2-nn_j" xml:id="a02262-008-b-1670">syrians</w> <pc xml:id="a02262-008-b-1680">,</pc> <w lemma="those" pos="d" xml:id="a02262-008-b-1690">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-008-b-1700">who</w> <w lemma="dare" pos="vvb" xml:id="a02262-008-b-1710">dare</w> </l> <pb facs="9" n="10" xml:id="a02262-009-a"/> <l xml:id="a02262-e102650"> <w lemma="feed" pos="vvb" xml:id="a02262-009-a-0010">feed</w> <w lemma="on" pos="acp-p" xml:id="a02262-009-a-0020">on</w> <w lemma="forbid" pos="j_vn" xml:id="a02262-009-a-0030">forbidden</w> <w lemma="fish" pos="n1" xml:id="a02262-009-a-0040">fish</w> <pc xml:id="a02262-009-a-0050">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-009-a-0060">nor</w> <w lemma="more" pos="av-c_d" xml:id="a02262-009-a-0070">more</w> </l> <l xml:id="a02262-e102660"> <w lemma="the" pos="d" xml:id="a02262-009-a-0080">the</w> <w lemma="deity" pos="n1" xml:id="a02262-009-a-0090" reg="deity">deitie</w> <w lemma="of" pos="acp-p" xml:id="a02262-009-a-0100">of</w> <w lemma="a" pos="d" xml:id="a02262-009-a-0110">a</w> <w lemma="dove" pos="n1" xml:id="a02262-009-a-0120">dove</w> <w lemma="adore" pos="vvi" xml:id="a02262-009-a-0130">adore</w> <pc xml:id="a02262-009-a-0140" unit="sentence">.</pc> </l> <l xml:id="a02262-e102670"> <w lemma="from" pos="acp-p" xml:id="a02262-009-a-0150">from</w> <w lemma="belus" pos="n1-nn" xml:id="a02262-009-a-0160">belus</w> <pc xml:id="a02262-009-a-0170">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-009-a-0180">whose</w> <w lemma="slow" pos="j" xml:id="a02262-009-a-0190">slow</w> <w lemma="water" pos="n2" xml:id="a02262-009-a-0200">waters</w> <w lemma="pass" pos="vvi" xml:id="a02262-009-a-0210" reg="pass">passe</w> </l> <l n="230" xml:id="a02262-e102680"> <w lemma="on" pos="acp-p" xml:id="a02262-009-a-0220">on</w> <w lemma="glitter" pos="j_vg" xml:id="a02262-009-a-0230">glittering</w> <w lemma="sand" pos="n2" xml:id="a02262-009-a-0240">sands</w> <pc xml:id="a02262-009-a-0250">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-009-a-0260">which</w> <w lemma="turn" pos="vvb" xml:id="a02262-009-a-0270">turn</w> <w lemma="to" pos="acp-p" xml:id="a02262-009-a-0280">to</w> <w lemma="glass" pos="n1" xml:id="a02262-009-a-0290" reg="glass">glasse</w> <pc xml:id="a02262-009-a-0300">:</pc> </l> <l xml:id="a02262-e102690"> <w lemma="from" pos="acp-p" xml:id="a02262-009-a-0310">from</w> <w lemma="arnons" pos="n1-nn" xml:id="a02262-009-a-0320">arnons</w> <w lemma="bank" pos="n2" xml:id="a02262-009-a-0330">banks</w> <pc xml:id="a02262-009-a-0340">;</pc> <w lemma="those" pos="d" xml:id="a02262-009-a-0350">those</w> <w lemma="borderer" pos="n2" xml:id="a02262-009-a-0360" reg="borderers">borderars</w> </l> <l xml:id="a02262-e102700"> <w lemma="the" pos="d" xml:id="a02262-009-a-0370">the</w> <w lemma="subject" pos="n1" xml:id="a02262-009-a-0380">subject</w> <w lemma="of" pos="acp-p" xml:id="a02262-009-a-0390">of</w> <w lemma="our" pos="po" xml:id="a02262-009-a-0400">our</w> <w lemma="ancient" pos="j" xml:id="a02262-009-a-0410">ancient</w> <w lemma="war" pos="n2" xml:id="a02262-009-a-0420">wars</w> <pc xml:id="a02262-009-a-0430">:</pc> </l> <l xml:id="a02262-e102710"> <w lemma="who" pos="crq-rg" xml:id="a02262-009-a-0440">whose</w> <w lemma="sulphurous" pos="j" xml:id="a02262-009-a-0450">sulphurous</w> <w lemma="bitumen" pos="n1" xml:id="a02262-009-a-0460">bitumen</w> <w lemma="take" pos="vvb" xml:id="a02262-009-a-0470">take</w> </l> <l xml:id="a02262-e102720"> <w lemma="from" pos="acp-p" xml:id="a02262-009-a-0480">from</w> <w lemma="salt" pos="n1" xml:id="a02262-009-a-0490">salt</w> <w lemma="asphaltis" pos="n1g-nn" xml:id="a02262-009-a-0500" reg="asphaltis'">asphaltis</w> <w lemma="deadly" pos="j" xml:id="a02262-009-a-0510">deadly</w> <w lemma="lake" pos="n1" xml:id="a02262-009-a-0520">lake</w> <pc xml:id="a02262-009-a-0530" unit="sentence">.</pc> </l> <l n="235" xml:id="a02262-e102730"> <w lemma="no" pos="d-x" xml:id="a02262-009-a-0540">no</w> <w lemma="tempest" pos="n1" xml:id="a02262-009-a-0550">tempest</w> <w lemma="on" pos="acp-p" xml:id="a02262-009-a-0560">on</w> <w lemma="that" pos="d" xml:id="a02262-009-a-0570">that</w> <w lemma="sea" pos="n1" xml:id="a02262-009-a-0580">sea</w> <w lemma="prevail" pos="vvz" xml:id="a02262-009-a-0590" reg="prevails">provailes</w> <pc xml:id="a02262-009-a-0600">;</pc> </l> <l xml:id="a02262-e102740"> <w lemma="no" pos="d-x" xml:id="a02262-009-a-0610">no</w> <w lemma="ship" pos="n1" xml:id="a02262-009-a-0620">ship</w> <w lemma="upon" pos="acp-p" xml:id="a02262-009-a-0630">upon</w> <w lemma="her" pos="po" xml:id="a02262-009-a-0640">her</w> <w lemma="bosom" pos="n1" xml:id="a02262-009-a-0650" reg="bosom">bosome</w> <w lemma="sail" pos="n2" xml:id="a02262-009-a-0660" reg="sails">sailes</w> <pc xml:id="a02262-009-a-0670">;</pc> </l> <l 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lemma="die" pos="vvz" xml:id="a02262-009-a-0830">dies</w> <pc xml:id="a02262-009-a-0840">:</pc> </l> <l xml:id="a02262-e102770"> <w lemma="hate" pos="vvz" xml:id="a02262-009-a-0850">hates</w> <w lemma="all" pos="d" xml:id="a02262-009-a-0860">all</w> <w lemma="that" pos="cs" xml:id="a02262-009-a-0870">that</w> <w lemma="live" pos="vvz" xml:id="a02262-009-a-0880">lives</w> <pc xml:id="a02262-009-a-0890">;</pc> <w lemma="in" pos="acp-p" xml:id="a02262-009-a-0900">in</w> <w lemma="her" pos="po" xml:id="a02262-009-a-0910">her</w> <w lemma="profound" pos="j" xml:id="a02262-009-a-0920">profound</w> </l> <l n="240" xml:id="a02262-e102780"> <w lemma="none" pos="pi-x" xml:id="a02262-009-a-0930">none</w> <w lemma="be" pos="vvb" xml:id="a02262-009-a-0940">are</w> <w lemma="receive" pos="vvn" xml:id="a02262-009-a-0950" reg="received">receiv'd</w> <pc xml:id="a02262-009-a-0960">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-009-a-0970">but</w> <w lemma="floor" pos="zz" xml:id="a02262-009-a-0980">flore</w> <w lemma="undrowned" pos="j" xml:id="a02262-009-a-0990" reg="undrowned">undrownd</w> <pc xml:id="a02262-009-a-1000">:</pc> </l> <l xml:id="a02262-e102790"> <w lemma="no" pos="uh-x" xml:id="a02262-009-a-1010">no</w> <w lemma="sea" pos="n2" xml:id="a02262-009-a-1020">seas</w> <pc xml:id="a02262-009-a-1030">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-009-a-1040">by</w> <w lemma="slimy" pos="j" xml:id="a02262-009-a-1050" reg="slimy">slymie</w> <w lemma="shore" pos="n2" xml:id="a02262-009-a-1060" reg="shores">fhores</w> <w lemma="embrace" pos="vvn" xml:id="a02262-009-a-1070" reg="embraced">imbras't</w> <pc xml:id="a02262-009-a-1080">,</pc> </l> <l xml:id="a02262-e102800"> <w lemma="so" pos="av" xml:id="a02262-009-a-1090">so</w> <w lemma="pestilent" pos="j" xml:id="a02262-009-a-1100">pestilent</w> <w lemma="a" pos="d" xml:id="a02262-009-a-1110">a</w> <w lemma="vapour" pos="n1" xml:id="a02262-009-a-1120" reg="vapour">vapor</w> <w lemma="cast" pos="vvn" xml:id="a02262-009-a-1130">cast</w> <pc xml:id="a02262-009-a-1140">:</pc> </l> <l xml:id="a02262-e102810"> <w lemma="this" pos="d" xml:id="a02262-009-a-1150">this</w> <w lemma="blast" pos="vvz" xml:id="a02262-009-a-1160">blasts</w> <w lemma="the" pos="d" xml:id="a02262-009-a-1170">the</w> <w lemma="corn" pos="n1" xml:id="a02262-009-a-1180" reg="corn">corne</w> <w lemma="before" pos="acp-p" xml:id="a02262-009-a-1190">before</w> <w lemma="it" pos="pn" xml:id="a02262-009-a-1200">it</w> <w lemma="bear" pos="vvz" xml:id="a02262-009-a-1210">bears</w> <pc xml:id="a02262-009-a-1220">,</pc> </l> <l xml:id="a02262-e102820"> <w lemma="and" pos="cc" xml:id="a02262-009-a-1230">and</w> <w lemma="poison" pos="n2" xml:id="a02262-009-a-1240" reg="poisons">poysons</w> <w lemma="the" pos="d" xml:id="a02262-009-a-1250">the</w> <w lemma="decline" pos="j_vg" xml:id="a02262-009-a-1260">declining</w> <w lemma="ear" pos="n2" xml:id="a02262-009-a-1270">ears</w> <pc xml:id="a02262-009-a-1280">:</pc> </l> <l n="245" xml:id="a02262-e102830"> <w lemma="sad" pos="j" xml:id="a02262-009-a-1290">sad</w> <w lemma="autumn" pos="n1g" xml:id="a02262-009-a-1300" reg="autumn's">autumns</w> <w lemma="fruit" pos="n2" xml:id="a02262-009-a-1310">fruits</w> <w lemma="to" pos="acp-p" xml:id="a02262-009-a-1320">to</w> <w lemma="cinder" pos="n2" xml:id="a02262-009-a-1330">cinders</w> <w lemma="turn" pos="vvb" xml:id="a02262-009-a-1340">turn</w> <pc xml:id="a02262-009-a-1350">,</pc> </l> <l xml:id="a02262-e102840"> <w lemma="and" pos="cc" xml:id="a02262-009-a-1360">and</w> <w lemma="all" pos="d" xml:id="a02262-009-a-1370">all</w> <w lemma="the" pos="d" xml:id="a02262-009-a-1380">the</w> <w lemma="field" pos="n2" xml:id="a02262-009-a-1390">fields</w> <w lemma="in" pos="acp-p" xml:id="a02262-009-a-1400">in</w> <w lemma="ash" pos="n2" xml:id="a02262-009-a-1410">ashes</w> <w lemma="mourn" pos="vvi" xml:id="a02262-009-a-1420">mourn</w> <pc xml:id="a02262-009-a-1430">:</pc> </l> <l xml:id="a02262-e102850"> <w lemma="lest" pos="cs" xml:id="a02262-009-a-1440">lest</w> <w lemma="time" pos="n1" xml:id="a02262-009-a-1450">time</w> <w lemma="shall" pos="vmd" xml:id="a02262-009-a-1460">should</w> <w lemma="waste" pos="vvi" xml:id="a02262-009-a-1470">waste</w> <w lemma="the" pos="d" xml:id="a02262-009-a-1480">the</w> <w lemma="memory" pos="n1" xml:id="a02262-009-a-1490">memory</w> </l> <l xml:id="a02262-e102860"> <w lemma="of" pos="acp-p" xml:id="a02262-009-a-1500">of</w> <w lemma="those" pos="d" xml:id="a02262-009-a-1510">those</w> <w lemma="revengeful" pos="j" xml:id="a02262-009-a-1520" reg="revengeful">revengefull</w> <w lemma="flame" pos="n2" xml:id="a02262-009-a-1530">flames</w> <pc xml:id="a02262-009-a-1540">,</pc> <w lemma="the" pos="d" xml:id="a02262-009-a-1550">the</w> <w lemma="sky" pos="n1" xml:id="a02262-009-a-1560">sky</w> </l> <l xml:id="a02262-e102870"> <w lemma="on" pos="acp-p" xml:id="a02262-009-a-1570">on</w> <w lemma="earth" pos="n1" xml:id="a02262-009-a-1580">earth</w> <w lemma="in" pos="acp-p" xml:id="a02262-009-a-1590">in</w> <w lemma="melt" pos="j_vg" xml:id="a02262-009-a-1600">melting</w> <w lemma="sulphur" pos="n1" xml:id="a02262-009-a-1610">sulphur</w> <w lemma="shower" pos="vvn" xml:id="a02262-009-a-1620" reg="showered">showr'd</w> <pc xml:id="a02262-009-a-1630">,</pc> </l> <l n="250" xml:id="a02262-e102880"> <w lemma="which" pos="crq-r" xml:id="a02262-009-a-1640">which</w> <w lemma="that" pos="cs" xml:id="a02262-009-a-1650">that</w> <w lemma="accurse" pos="j_vn" xml:id="a02262-009-a-1660">accursed</w> <w lemma="race" pos="n1" xml:id="a02262-009-a-1670">race</w> <w lemma="devour" pos="vvn" xml:id="a02262-009-a-1680" reg="devoured">devour'd</w> <pc xml:id="a02262-009-a-1690">:</pc> </l> <l xml:id="a02262-e102890"> <w lemma="when" pos="crq-cs" xml:id="a02262-009-a-1700">when</w> <w lemma="she" pos="pns" xml:id="a02262-009-a-1710">she</w> <w lemma="who" pos="crq-r" xml:id="a02262-009-a-1720">who</w> <w lemma="do" pos="vvd" xml:id="a02262-009-a-1730">did</w> <w lemma="commiserate" pos="vvi" xml:id="a02262-009-a-1740">commiserate</w> </l> <l xml:id="a02262-e102900"> <w lemma="with" pos="acp-p" xml:id="a02262-009-a-1750">with</w> <w lemma="impious" pos="j" xml:id="a02262-009-a-1760">impious</w> <w lemma="grief" pos="n1" xml:id="a02262-009-a-1770" reg="grief">griefe</w> <w lemma="her" pos="po" xml:id="a02262-009-a-1780">her</w> <w lemma="city" pos="n1g" xml:id="a02262-009-a-1790" reg="city's">cities</w> <w lemma="fate" pos="n1" xml:id="a02262-009-a-1800">fate</w> <pc xml:id="a02262-009-a-1810">,</pc> </l> <pb facs="9" n="11" xml:id="a02262-009-b"/> <l xml:id="a02262-e102910"> <w lemma="grow" pos="vvd" xml:id="a02262-009-b-0010">grew</w> <pc xml:id="a02262-009-b-0020">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-009-b-0030">in</w> <w lemma="the" pos="d" xml:id="a02262-009-b-0040">the</w> <w lemma="moment" pos="n1" xml:id="a02262-009-b-0050">moment</w> <w lemma="of" pos="acp-p" xml:id="a02262-009-b-0060">of</w> <w lemma="her" pos="po" xml:id="a02262-009-b-0070">her</w> <w lemma="fault" pos="n1" xml:id="a02262-009-b-0080">fault</w> <pc xml:id="a02262-009-b-0090">,</pc> </l> <l xml:id="a02262-e102920"> <w lemma="a" pos="d" xml:id="a02262-009-b-0100">a</w> <w lemma="statue" pos="n1" xml:id="a02262-009-b-0110">statue</w> <w lemma="of" pos="acp-p" xml:id="a02262-009-b-0120">of</w> <w lemma="congeal" pos="j_vn" xml:id="a02262-009-b-0130">congealed</w> <w lemma="salt" pos="n1" xml:id="a02262-009-b-0140">salt</w> <pc xml:id="a02262-009-b-0150" unit="sentence">.</pc> </l> <l n="255" xml:id="a02262-e102930"> <w lemma="hither" pos="av" xml:id="a02262-009-b-0160">hither</w> <w lemma="devout" pos="j" xml:id="a02262-009-b-0170">devout</w> <w lemma="essean" pos="n2-nn_j" xml:id="a02262-009-b-0180">esseans</w> <w lemma="fly" pos="vvb" xml:id="a02262-009-b-0190">fly</w> <pc xml:id="a02262-009-b-0200">,</pc> </l> <l xml:id="a02262-e102940"> <w lemma="who" pos="crq-r" xml:id="a02262-009-b-0210">who</w> <w lemma="without" pos="acp-p" xml:id="a02262-009-b-0220">without</w> <w lemma="issue" pos="n1" xml:id="a02262-009-b-0230">issue</w> <w lemma="multiply" pos="vvi" xml:id="a02262-009-b-0240">multiply</w> <pc xml:id="a02262-009-b-0250">,</pc> </l> <l xml:id="a02262-e102950"> <w lemma="and" pos="cc" xml:id="a02262-009-b-0260">and</w> <w lemma="virtue" pos="n1" xml:id="a02262-009-b-0270" reg="virtue">vertue</w> <w lemma="only" pos="av_j" xml:id="a02262-009-b-0280" reg="only">onely</w> <w lemma="propagate" pos="vvi" xml:id="a02262-009-b-0290">propagate</w> <pc xml:id="a02262-009-b-0300">:</pc> </l> <l xml:id="a02262-e102960"> <w lemma="all" pos="d" xml:id="a02262-009-b-0310">all</w> <w lemma="sensual" pos="j" xml:id="a02262-009-b-0320" reg="sensual">sensuall</w> <w lemma="love" pos="n2" xml:id="a02262-009-b-0330">loves</w> <pc xml:id="a02262-009-b-0340">,</pc> <w lemma="all" pos="d" xml:id="a02262-009-b-0350">all</w> <w lemma="lucre" pos="n1" xml:id="a02262-009-b-0360">lucre</w> <w lemma="hate" pos="n1" xml:id="a02262-009-b-0370">hate</w> <pc xml:id="a02262-009-b-0380">,</pc> </l> <l xml:id="a02262-e102970"> <w lemma="and" pos="cc" xml:id="a02262-009-b-0390">and</w> <w lemma="equal" pos="j" xml:id="a02262-009-b-0400" reg="equal">equall</w> <w lemma="poverty" pos="n1" xml:id="a02262-009-b-0410" reg="poverty">povertie</w> <w lemma="embrace" pos="vvi" xml:id="a02262-009-b-0420" reg="embrace">imbrace</w> <pc xml:id="a02262-009-b-0430">:</pc> </l> <l n="260" xml:id="a02262-e102980"> <w lemma="thrice" pos="av" xml:id="a02262-009-b-0440">thrice</w> <w lemma="happy" pos="j" xml:id="a02262-009-b-0450">happy</w> <pc xml:id="a02262-009-b-0460">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-009-b-0470">of</w> <w lemma="a" pos="d" xml:id="a02262-009-b-0480">a</w> <w lemma="noble" pos="j" xml:id="a02262-009-b-0490">noble</w> <w lemma="race" pos="n1" xml:id="a02262-009-b-0500">race</w> <pc xml:id="a02262-009-b-0510">,</pc> </l> <l xml:id="a02262-e102990"> <w lemma="who" pos="crq-r" xml:id="a02262-009-b-0520">who</w> <w lemma="slight" pos="j" xml:id="a02262-009-b-0530">slight</w> <w lemma="your" pos="po" xml:id="a02262-009-b-0540">your</w> <w lemma="own" pos="d" xml:id="a02262-009-b-0550">own</w> <w lemma="particular" pos="j" xml:id="a02262-009-b-0560">particular</w> <pc xml:id="a02262-009-b-0570">,</pc> </l> <l xml:id="a02262-e103000"> <w lemma="transport" pos="vvn" xml:id="a02262-009-b-0580">transported</w> <w lemma="with" pos="acp-p" xml:id="a02262-009-b-0590">with</w> <w lemma="a" pos="d" xml:id="a02262-009-b-0600">a</w> <w lemma="public" pos="j" xml:id="a02262-009-b-0610" reg="public">publique</w> <w lemma="care" pos="n1" xml:id="a02262-009-b-0620">care</w> <pc xml:id="a02262-009-b-0630" unit="sentence">.</pc> </l> <l xml:id="a02262-e103010"> <w lemma="he" pos="pns" xml:id="a02262-009-b-0640">he</w> <w lemma="fly" pos="vvz" xml:id="a02262-009-b-0650">flies</w> <w lemma="a" pos="d" xml:id="a02262-009-b-0660">a</w> <w lemma="pitch" pos="n1" xml:id="a02262-009-b-0670">pitch</w> <w lemma="above" pos="acp-p" xml:id="a02262-009-b-0680">above</w> <w lemma="our" pos="po" xml:id="a02262-009-b-0690">our</w> <w lemma="woe" pos="n2" xml:id="a02262-009-b-0700">woes</w> <pc xml:id="a02262-009-b-0710">,</pc> </l> <l xml:id="a02262-e103020"> <w lemma="or" pos="cc" xml:id="a02262-009-b-0720">or</w> <w lemma="crime" pos="n2" xml:id="a02262-009-b-0730">crimes</w> <pc xml:id="a02262-009-b-0740">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-009-b-0750">who</w> <w lemma="glad" pos="av_j" xml:id="a02262-009-b-0760">gladly</w> <w lemma="undergo" pos="vvz" xml:id="a02262-009-b-0770">undergoes</w> </l> <l n="265" xml:id="a02262-e103030"> <w lemma="their" pos="po" xml:id="a02262-009-b-0780">their</w> <w lemma="toil" pos="n1" xml:id="a02262-009-b-0790" reg="toil">toile</w> <w lemma="and" pos="cc" xml:id="a02262-009-b-0800">and</w> <w lemma="want" pos="n1" xml:id="a02262-009-b-0810">want</w> <pc xml:id="a02262-009-b-0820">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-009-b-0830">nor</w> <w lemma="will" pos="vmd" xml:id="a02262-009-b-0840">would</w> <w lemma="possess" pos="vvi" xml:id="a02262-009-b-0850" reg="possess">possesse</w> </l> <l xml:id="a02262-e103040"> <w lemma="what" pos="crq-q" xml:id="a02262-009-b-0860" reg="what">vvhat</w> <w lemma="other" pos="pi2_d" xml:id="a02262-009-b-0870">others</w> <w lemma="miscall" pos="vvb" xml:id="a02262-009-b-0880">miscall</w> <w lemma="happiness" pos="n1" xml:id="a02262-009-b-0890" reg="happiness">happinesse</w> <pc xml:id="a02262-009-b-0900" unit="sentence">.</pc> </l> <l xml:id="a02262-e103050"> <w lemma="what" pos="crq-q" xml:id="a02262-009-b-0910" reg="what">vvhat</w> <w lemma="number" pos="n2" xml:id="a02262-009-b-0920">numbers</w> <w lemma="from" pos="acp-p" xml:id="a02262-009-b-0930">from</w> <w lemma="the" pos="d" xml:id="a02262-009-b-0940">the</w> <w lemma="sun" pos="n1g" xml:id="a02262-009-b-0950" reg="sun's">suns</w> <w lemma="uprise" pos="n1" xml:id="a02262-009-b-0960" reg="uprise">up-rise</w> <pc xml:id="a02262-009-b-0970">,</pc> </l> <l xml:id="a02262-e103060"> <w lemma="from" pos="acp-p" xml:id="a02262-009-b-0980">from</w> <w lemma="where" pos="crq-cs" xml:id="a02262-009-b-0990">where</w> <w lemma="he" pos="pns" xml:id="a02262-009-b-1000">he</w> <w lemma="leave" pos="vvz" xml:id="a02262-009-b-1010">leaves</w> <w lemma="the" pos="d" xml:id="a02262-009-b-1020">the</w> <w lemma="mourn" pos="j_vg" xml:id="a02262-009-b-1030">mourning</w> <w lemma="sky" pos="n2" xml:id="a02262-009-b-1040">skies</w> <pc xml:id="a02262-009-b-1050">,</pc> </l> <l xml:id="a02262-e103070"> <w lemma="of" pos="acp-p" xml:id="a02262-009-b-1060">of</w> <w lemma="our" pos="po" xml:id="a02262-009-b-1070">our</w> <w lemma="disperse" pos="j_vn" xml:id="a02262-009-b-1080">dispersed</w> <w lemma="abrahamite" pos="n2" xml:id="a02262-009-b-1090">abrahamites</w> <pc xml:id="a02262-009-b-1100">,</pc> </l> <l n="270" xml:id="a02262-e103080"> <w lemma="this" pos="d" xml:id="a02262-009-b-1110">this</w> <w lemma="vesper" pos="n1" xml:id="a02262-009-b-1120">vesper</w> <w lemma="to" pos="acp-p" xml:id="a02262-009-b-1130">to</w> <w lemma="their" pos="po" xml:id="a02262-009-b-1140">their</w> <w lemma="home" pos="n2" xml:id="a02262-009-b-1150">homes</w> <w lemma="invite" pos="vvz" xml:id="a02262-009-b-1160">invites</w> <pc xml:id="a02262-009-b-1170" unit="sentence">!</pc> </l> <l xml:id="a02262-e103090"> <w lemma="yet" pos="av" xml:id="a02262-009-b-1180">yet</w> <w lemma="we" pos="pns" xml:id="a02262-009-b-1190">we</w> <pc xml:id="a02262-009-b-1200">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-009-b-1210">in</w> <w lemma="yearly" pos="j" xml:id="a02262-009-b-1220" reg="yearly">yeerly</w> <w lemma="triumph" pos="n1" xml:id="a02262-009-b-1230">triumph</w> <pc xml:id="a02262-009-b-1240">,</pc> <w lemma="still" pos="av" xml:id="a02262-009-b-1250">still</w> </l> <l xml:id="a02262-e103100"> <w lemma="a" pos="d" xml:id="a02262-009-b-1260">a</w> <w lemma="lamb" pos="n1" xml:id="a02262-009-b-1270">lamb</w> <w lemma="for" pos="acp-p" xml:id="a02262-009-b-1280">for</w> <w lemma="our" pos="po" xml:id="a02262-009-b-1290">our</w> <w lemma="deliverance" pos="n1" xml:id="a02262-009-b-1300">deliverance</w> <w lemma="kill" pos="vvi" xml:id="a02262-009-b-1310">kill</w> <pc xml:id="a02262-009-b-1320" unit="sentence">.</pc> </l> <l xml:id="a02262-e103110"> <w lemma="since" pos="acp-p" xml:id="a02262-009-b-1330">since</w> <w lemma="liberty" pos="n1" xml:id="a02262-009-b-1340" reg="liberty">libertie</w> <w lemma="our" pos="po" xml:id="a02262-009-b-1350">our</w> <w lemma="confine" pos="n2" xml:id="a02262-009-b-1360">confines</w> <w lemma="flee" pos="vvn" xml:id="a02262-009-b-1370">fled</w> <pc xml:id="a02262-009-b-1380">,</pc> </l> <l xml:id="a02262-e103120"> <w lemma="give" pos="vvn" xml:id="a02262-009-b-1390">given</w> <w lemma="with" pos="acp-p" xml:id="a02262-009-b-1400">with</w> <w lemma="the" pos="d" xml:id="a02262-009-b-1410">the</w> <w lemma="first" pos="ord" xml:id="a02262-009-b-1420">first</w> <w lemma="unleavened" pos="j" xml:id="a02262-009-b-1430" reg="unleavened">unleaven'd</w> <w lemma="bread" pos="n1" xml:id="a02262-009-b-1440">bread</w> <pc xml:id="a02262-009-b-1450">,</pc> </l> <l n="275" xml:id="a02262-e103130"> <w lemma="she" pos="pns" xml:id="a02262-009-b-1460">she</w> <w lemma="never" pos="av-x" xml:id="a02262-009-b-1470">never</w> <w lemma="will" pos="vmd" xml:id="a02262-009-b-1480">would</w> <w lemma="return" pos="vvi" xml:id="a02262-009-b-1490">return</w> <pc xml:id="a02262-009-b-1500">;</pc> <w lemma="though" pos="cs" xml:id="a02262-009-b-1510">though</w> <w lemma="buy" pos="vvn" xml:id="a02262-009-b-1520">bought</w> </l> <l xml:id="a02262-e103140"> <w lemma="with" pos="acp-p" xml:id="a02262-009-b-1530">with</w> <w lemma="wound" pos="n2" xml:id="a02262-009-b-1540">wounds</w> <pc xml:id="a02262-009-b-1550">,</pc> <w lemma="and" pos="cc" xml:id="a02262-009-b-1560">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-009-b-1570">in</w> <w lemma="destruction" pos="n1" xml:id="a02262-009-b-1580">destruction</w> <w lemma="seek" pos="vvd" xml:id="a02262-009-b-1590">sought</w> <pc xml:id="a02262-009-b-1600" unit="sentence">.</pc> </l> <l xml:id="a02262-e103150"> <w lemma="some" pos="d" xml:id="a02262-009-b-1610">some</w> <w lemma="stray" pos="n1" xml:id="a02262-009-b-1620">stray</w> <w lemma="to" pos="acp-p" xml:id="a02262-009-b-1630">to</w> <w lemma="lybia" pos="n1g-nn" xml:id="a02262-009-b-1640">lybia's</w> <w lemma="scorch" pos="j_vn" xml:id="a02262-009-b-1650">scorched</w> <w lemma="sand" pos="n2" xml:id="a02262-009-b-1660">sands</w> <pc xml:id="a02262-009-b-1670">,</pc> </l> <l xml:id="a02262-e103160"> <w lemma="where" pos="crq-q" xml:id="a02262-009-b-1680">where</w> <w lemma="horn" pos="j_vn" xml:id="a02262-009-b-1690">horned</w> <w lemma="hammons" pos="n1-nn" xml:id="a02262-009-b-1700">hammons</w> <w lemma="temple" pos="n1" xml:id="a02262-009-b-1710">temple</w> <w lemma="stand" pos="vvz" xml:id="a02262-009-b-1720">stands</w> <pc xml:id="a02262-009-b-1730">:</pc> </l> <pb facs="10" n="12" xml:id="a02262-010-a"/> <l xml:id="a02262-e103170"> <w lemma="to" pos="acp-p" xml:id="a02262-010-a-0010">to</w> <w lemma="nilus" pos="n1-nn" xml:id="a02262-010-a-0020">nilus</w> <w lemma="some" pos="d" xml:id="a02262-010-a-0030">some</w> <pc xml:id="a02262-010-a-0040">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-010-a-0050">where</w> <w lemma="philip" pos="n1g-nn" xml:id="a02262-010-a-0060" rendition="#hi" reg="philip's">philips</w> <w lemma="son" pos="n1" xml:id="a02262-010-a-0070">son</w> <pc xml:id="a02262-010-a-0080">,</pc> </l> <l n="280" xml:id="a02262-e103180"> <w lemma="who" pos="crq-r" xml:id="a02262-010-a-0090" reg="who">vvho</w> <w lemma="all" pos="d" xml:id="a02262-010-a-0100">all</w> <w lemma="the" pos="d" xml:id="a02262-010-a-0110">the</w> <w lemma="rifle" pos="j_vn" xml:id="a02262-010-a-0120">rifled</w> <w lemma="orient" pos="n1_j" xml:id="a02262-010-a-0130">orient</w> <w lemma="win" pos="vvn" xml:id="a02262-010-a-0140">won</w> <pc xml:id="a02262-010-a-0150">,</pc> </l> <l xml:id="a02262-e103190"> <w lemma="build" pos="vvd" xml:id="a02262-010-a-0160">built</w> <w lemma="his" pos="po" xml:id="a02262-010-a-0170">his</w> <w lemma="proud" pos="j" xml:id="a02262-010-a-0180">proud</w> <w lemma="city" pos="n1" xml:id="a02262-010-a-0190">city</w> <pc xml:id="a02262-010-a-0200">:</pc> <w lemma="other" pos="pi2_d" xml:id="a02262-010-a-0210">others</w> <w lemma="go" pos="vvn" xml:id="a02262-010-a-0220" reg="gone">gon</w> </l> <l xml:id="a02262-e103200"> <w lemma="to" pos="acp-p" xml:id="a02262-010-a-0230">to</w> <w lemma="their" pos="po" xml:id="a02262-010-a-0240">their</w> <w lemma="old" pos="j" xml:id="a02262-010-a-0250">old</w> <w lemma="prison" pos="n1" xml:id="a02262-010-a-0260">prison</w> <pc xml:id="a02262-010-a-0270">,</pc> <w lemma="babylon" pos="n1-nn" xml:id="a02262-010-a-0280">babylon</w> <pc xml:id="a02262-010-a-0290">:</pc> </l> <l xml:id="a02262-e103210"> <w lemma="a" pos="d" xml:id="a02262-010-a-0300">a</w> <w lemma="part" pos="n1" xml:id="a02262-010-a-0310">part</w> <w lemma="to" pos="acp-p" xml:id="a02262-010-a-0320">to</w> <w lemma="freeze" pos="j_vg" xml:id="a02262-010-a-0330">freezing</w> <w lemma="taurus" pos="n1-nn" xml:id="a02262-010-a-0340">taurus</w> <w lemma="flee" pos="vvd" xml:id="a02262-010-a-0350">fled</w> <pc xml:id="a02262-010-a-0360">;</pc> </l> <l xml:id="a02262-e103220"> <w lemma="and" pos="cc" xml:id="a02262-010-a-0370">and</w> <w lemma="tiber" pos="n1-nn" xml:id="a02262-010-a-0380">tiber</w> <pc xml:id="a02262-010-a-0390">,</pc> <w lemma="now" pos="av" xml:id="a02262-010-a-0400">now</w> <w lemma="the" pos="d" xml:id="a02262-010-a-0410">the</w> <w lemma="ocean" pos="n1g" xml:id="a02262-010-a-0420" reg="ocean's">oceans</w> <w lemma="head" pos="n1" xml:id="a02262-010-a-0430">head</w> <pc xml:id="a02262-010-a-0440" unit="sentence">.</pc> </l> <l n="285" xml:id="a02262-e103230"> <w lemma="oure" pos="po" xml:id="a02262-010-a-0450">our</w> <w lemma="ruin" pos="vvz" xml:id="a02262-010-a-0460" reg="ruins">ruines</w> <w lemma="all" pos="d" xml:id="a02262-010-a-0470">all</w> <w lemma="the" pos="d" xml:id="a02262-010-a-0480">the</w> <w lemma="world" pos="n1" xml:id="a02262-010-a-0490">world</w> <w lemma="have" pos="vvb" xml:id="a02262-010-a-0500">have</w> <w lemma="fill" pos="vvn" xml:id="a02262-010-a-0510" reg="filled">fill'd</w> <pc xml:id="a02262-010-a-0520">:</pc> </l> <l xml:id="a02262-e103240"> <w lemma="but" pos="acp-cc" xml:id="a02262-010-a-0530">but</w> <w lemma="you" pos="pn" xml:id="a02262-010-a-0540">you</w> <pc xml:id="a02262-010-a-0550">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-010-a-0560">by</w> <w lemma="use" pos="n1" xml:id="a02262-010-a-0570">use</w> <w lemma="in" pos="acp-p" xml:id="a02262-010-a-0580">in</w> <w lemma="suffering" pos="n2" xml:id="a02262-010-a-0590">sufferings</w> <w lemma="skilled" pos="j" xml:id="a02262-010-a-0600" reg="skilled">skill'd</w> <pc xml:id="a02262-010-a-0610">,</pc> </l> <l xml:id="a02262-e103250"> <w lemma="forget" pos="vvg" xml:id="a02262-010-a-0620">forgetting</w> <w lemma="in" pos="acp-p" xml:id="a02262-010-a-0630">in</w> <w lemma="remote" pos="j-c" xml:id="a02262-010-a-0640">remoter</w> <w lemma="clime" pos="n2" xml:id="a02262-010-a-0650">climes</w> </l> <l xml:id="a02262-e103260"> <w lemma="our" pos="po" xml:id="a02262-010-a-0660">our</w> <w lemma="vanish" pos="j_vn" xml:id="a02262-010-a-0670">vanisht</w> <w lemma="glory" pos="n1" xml:id="a02262-010-a-0680">glory</w> <pc xml:id="a02262-010-a-0690">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-010-a-0700">nor</w> <w lemma="those" pos="d" xml:id="a02262-010-a-0710">those</w> <w lemma="time" pos="n2" xml:id="a02262-010-a-0720">times</w> <pc xml:id="a02262-010-a-0730">,</pc> </l> <l xml:id="a02262-e103270"> <w lemma="those" pos="d" xml:id="a02262-010-a-0740">those</w> <w lemma="happy" pos="j" xml:id="a02262-010-a-0750">happy</w> <w lemma="time" pos="n2" xml:id="a02262-010-a-0760">times</w> <pc xml:id="a02262-010-a-0770">,</pc> <w lemma="compare" pos="vvb" xml:id="a02262-010-a-0780">compare</w> <w lemma="with" pos="acp-p" xml:id="a02262-010-a-0790">with</w> <w lemma="these" pos="d" xml:id="a02262-010-a-0800">these</w> <pc xml:id="a02262-010-a-0810">,</pc> </l> <l n="290" xml:id="a02262-e103280"> <w lemma="your" pos="po" xml:id="a02262-010-a-0820">your</w> <w lemma="burden" pos="n2" xml:id="a02262-010-a-0830">burdens</w> <w lemma="may" pos="vmb" xml:id="a02262-010-a-0840">may</w> <w lemma="support" pos="vvi" xml:id="a02262-010-a-0850">support</w> <w lemma="with" pos="acp-p" xml:id="a02262-010-a-0860">with</w> <w lemma="ease" pos="n1" xml:id="a02262-010-a-0870">ease</w> <pc xml:id="a02262-010-a-0880" unit="sentence">.</pc> </l> <l xml:id="a02262-e103290"> <w lemma="more" pos="av-c_d" xml:id="a02262-010-a-0890">more</w> <w lemma="just" pos="av_j" xml:id="a02262-010-a-0900">justly</w> <w lemma="we" pos="pns" xml:id="a02262-010-a-0910">we</w> <w lemma="of" pos="acp-p" xml:id="a02262-010-a-0920">of</w> <w lemma="fate" pos="n1" xml:id="a02262-010-a-0930">fate</w> <w lemma="complain" pos="vvi" xml:id="a02262-010-a-0940" reg="complain">complaine</w> <pc xml:id="a02262-010-a-0950">,</pc> </l> <l xml:id="a02262-e103300"> <w lemma="who" pos="crq-r" xml:id="a02262-010-a-0960" reg="who">vvho</w> <w lemma="servitude" pos="n1" xml:id="a02262-010-a-0970">servitude</w> <w lemma="at" pos="acp-p" xml:id="a02262-010-a-0980">at</w> <w lemma="home" pos="n1" xml:id="a02262-010-a-0990">home</w> <w lemma="sustain" pos="vvz" xml:id="a02262-010-a-1000" reg="sustain">sustaine</w> <pc xml:id="a02262-010-a-1010">:</pc> </l> <l xml:id="a02262-e103310"> <w lemma="we" pos="pns" xml:id="a02262-010-a-1020" reg="we">vve</w> <pc xml:id="a02262-010-a-1030">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-010-a-1040">to</w> <w lemma="perpetual" pos="j" xml:id="a02262-010-a-1050" reg="perpetual">perpetuall</w> <w lemma="woe" pos="n2" xml:id="a02262-010-a-1060">woes</w> <w lemma="design" pos="vvn" xml:id="a02262-010-a-1070" reg="designed">design'd</w> <pc xml:id="a02262-010-a-1080">,</pc> </l> <l xml:id="a02262-e103320"> <w lemma="in" pos="acp-p" xml:id="a02262-010-a-1090">in</w> <w lemma="our" pos="po" xml:id="a02262-010-a-1100">our</w> <w lemma="own" pos="d" xml:id="a02262-010-a-1110" reg="own">owne</w> <w lemma="country" pos="n1" xml:id="a02262-010-a-1120" reg="country">countrey</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-010-a-1130" reg="egypt">aegypt</w> <w lemma="find" pos="vvi" xml:id="a02262-010-a-1140">find</w> <pc xml:id="a02262-010-a-1150" unit="sentence">.</pc> </l> </sp> </div> <div n="2" type="act" xml:id="a02262-e103330"> <pb facs="10" n="13" xml:id="a02262-010-b"/> <head> <w lemma="the" pos="d" xml:id="a02262-010-b-0010">the</w> <w lemma="second" pos="ord" xml:id="a02262-010-b-0020">second</w> <w lemma="act." pos="n-ab" xml:id="a02262-010-b-0030">act.</w> <pc xml:id="a02262-010-b-0040" unit="sentence"/> </head> <sp xml:id="a02262-e103340" who="a02262-peter"> <speaker> <w lemma="peter" pos="n1-nn" xml:id="a02262-010-b-0050">peter</w> <pc xml:id="a02262-010-b-0060" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e103350"> <w lemma="you" pos="pn" xml:id="a02262-010-b-0070">you</w> <w lemma="offspring" pos="n1" xml:id="a02262-010-b-0080" reg="offspring">of-spring</w> <w lemma="of" pos="acp-p" xml:id="a02262-010-b-0090">of</w> <w lemma="bloodthirsty" pos="j" xml:id="a02262-010-b-0100" reg="bloodthirsty">bloud-thirsty</w> <w lemma="romulus" pos="n1-nn" xml:id="a02262-010-b-0110" rendition="#hi">romulus</w> <pc xml:id="a02262-010-b-0120" rendition="#hi">,</pc> </l> <l xml:id="a02262-e103360"> <w lemma="foe" pos="n2" xml:id="a02262-010-b-0130">foes</w> <w lemma="to" pos="acp-p" xml:id="a02262-010-b-0140">to</w> <w lemma="sweet" pos="j" xml:id="a02262-010-b-0150">sweet</w> <w lemma="peace" pos="n1" xml:id="a02262-010-b-0160">peace</w> <pc xml:id="a02262-010-b-0170">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-010-b-0180">to</w> <w lemma="our" pos="po" xml:id="a02262-010-b-0190">our</w> <w lemma="great" pos="j" xml:id="a02262-010-b-0200">great</w> <w lemma="god" pos="n1-nn" xml:id="a02262-010-b-0210">god</w> <pc xml:id="a02262-010-b-0220">,</pc> <w lemma="and" pos="cc" xml:id="a02262-010-b-0230">and</w> <w lemma="we" pos="pno" xml:id="a02262-010-b-0240">us</w> <pc xml:id="a02262-010-b-0250">,</pc> </l> <l xml:id="a02262-e103370"> <w lemma="and" pos="cc" xml:id="a02262-010-b-0260">and</w> <w lemma="you" pos="pn" xml:id="a02262-010-b-0270">you</w> <w lemma="profane" pos="j-c" xml:id="a02262-010-b-0280" reg="profane">prophaner</w> <w lemma="sacrificer" pos="n2" xml:id="a02262-010-b-0290">sacrificers</w> <pc xml:id="a02262-010-b-0300">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-010-b-0310">who</w> </l> <l xml:id="a02262-e103380"> <w lemma="with" pos="acp-p" xml:id="a02262-010-b-0320" reg="with">vvith</w> <w lemma="subtle" pos="j" xml:id="a02262-010-b-0330" reg="subtle">subtil</w> <w lemma="mischief" pos="n1" xml:id="a02262-010-b-0340" reg="mischief">mischiefe</w> <w lemma="guiltless" pos="j" xml:id="a02262-010-b-0350" reg="guiltless">guiltlesse</w> <w lemma="blood" pos="n1" xml:id="a02262-010-b-0360" reg="blood">bloud</w> <w lemma="pursue" pos="vvi" xml:id="a02262-010-b-0370">pursue</w> <pc xml:id="a02262-010-b-0380">;</pc> </l> <l n="5" xml:id="a02262-e103390"> <w lemma="since" pos="acp-cs" xml:id="a02262-010-b-0390">since</w> <w lemma="you" pos="pn" xml:id="a02262-010-b-0400">you</w> <w lemma="will" pos="vmd" xml:id="a02262-010-b-0410">would</w> <w lemma="not" pos="xx" xml:id="a02262-010-b-0420">not</w> <w lemma="refuse" pos="vvi" xml:id="a02262-010-b-0430">refuse</w> <w lemma="to" pos="acp-cs" xml:id="a02262-010-b-0440">to</w> <w lemma="bind" pos="vvi" xml:id="a02262-010-b-0450" reg="bind">binde</w> <w lemma="the" pos="d" xml:id="a02262-010-b-0460">the</w> <w lemma="hand" pos="n2" xml:id="a02262-010-b-0470">hands</w> </l> <l xml:id="a02262-e103400"> <w lemma="of" pos="acp-p" xml:id="a02262-010-b-0480">of</w> <w lemma="innocence" pos="n1" xml:id="a02262-010-b-0490">innocence</w> <pc xml:id="a02262-010-b-0500">,</pc> <w lemma="on" pos="acp-p" xml:id="a02262-010-b-0510">on</w> <w lemma="i" pos="pno" xml:id="a02262-010-b-0520">me</w> <w lemma="impose" pos="vvi" xml:id="a02262-010-b-0530">impose</w> <w lemma="your" pos="po" xml:id="a02262-010-b-0540">your</w> <w lemma="band" pos="n2" xml:id="a02262-010-b-0550">bands</w> <pc xml:id="a02262-010-b-0560">:</pc> </l> <l xml:id="a02262-e103410"> <w lemma="seize" pos="vvb" xml:id="a02262-010-b-0570">seize</w> <w lemma="on" pos="acp-p" xml:id="a02262-010-b-0580">on</w> <w lemma="the" pos="d" xml:id="a02262-010-b-0590">the</w> <w lemma="guilty" pos="j" xml:id="a02262-010-b-0600">guilty</w> <pc xml:id="a02262-010-b-0610">;</pc> <w lemma="he" pos="pns" xml:id="a02262-010-b-0620">he</w> <w lemma="who" pos="crq-r" xml:id="a02262-010-b-0630">who</w> <w lemma="have" pos="vvz" xml:id="a02262-010-b-0640">hath</w> <w lemma="refuse" pos="vvn" xml:id="a02262-010-b-0650" reg="refused">refus'd</w> </l> <l xml:id="a02262-e103420"> <w lemma="his" pos="po" xml:id="a02262-010-b-0660">his</w> <w lemma="lord" pos="n1" xml:id="a02262-010-b-0670">lord</w> <w lemma="and" pos="cc" xml:id="a02262-010-b-0680">and</w> <w lemma="master" pos="n1" xml:id="a02262-010-b-0690">master</w> <pc xml:id="a02262-010-b-0700">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-010-b-0710">by</w> <w lemma="himself" pos="px" xml:id="a02262-010-b-0720" reg="himself">himselfe</w> <w lemma="accuse" pos="vvn" xml:id="a02262-010-b-0730" reg="accused">accus'd</w> <pc xml:id="a02262-010-b-0740" unit="sentence">.</pc> </l> <l xml:id="a02262-e103430"> <w lemma="the" pos="d" xml:id="a02262-010-b-0750">the</w> <w lemma="ill" pos="n2_j" xml:id="a02262-010-b-0760">ills</w> <w lemma="yet" pos="av" xml:id="a02262-010-b-0770">yet</w> <w lemma="suffer" pos="vvn" xml:id="a02262-010-b-0780" reg="suffered">suffer'd</w> <pc xml:id="a02262-010-b-0790">,</pc> <w lemma="i" pos="pns" xml:id="a02262-010-b-0800">i</w> <w lemma="deserve" pos="vvb" xml:id="a02262-010-b-0810">deserve</w> <w lemma="to" pos="acp-cs" xml:id="a02262-010-b-0820">to</w> <w lemma="bear" pos="vvi" xml:id="a02262-010-b-0830" reg="bear">beare</w> </l> <l n="10" xml:id="a02262-e103440"> <w lemma="for" pos="acp-p" xml:id="a02262-010-b-0840">for</w> <w lemma="look" pos="vvg" xml:id="a02262-010-b-0850">looking</w> <w lemma="on" pos="acp-av" xml:id="a02262-010-b-0860">on</w> <pc xml:id="a02262-010-b-0870">;</pc> <w lemma="what" pos="crq-r" xml:id="a02262-010-b-0880">what</w> <w lemma="follow" pos="vvz" xml:id="a02262-010-b-0890">follows</w> <pc xml:id="a02262-010-b-0900">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-010-b-0910">for</w> <w lemma="my" pos="po" xml:id="a02262-010-b-0920">my</w> <w lemma="fear" pos="n1" xml:id="a02262-010-b-0930" reg="fear">feare</w> <pc xml:id="a02262-010-b-0940" unit="sentence">.</pc> </l> <l xml:id="a02262-e103450"> <w lemma="you" pos="pn" xml:id="a02262-010-b-0950">you</w> <w lemma="need" pos="vvb" xml:id="a02262-010-b-0960">need</w> <w lemma="no" pos="d-x" xml:id="a02262-010-b-0970">no</w> <w lemma="torch" pos="n2" xml:id="a02262-010-b-0980">torches</w> <w lemma="to" pos="acp-cs" xml:id="a02262-010-b-0990">to</w> <w lemma="subdue" pos="vvi" xml:id="a02262-010-b-1000">subdue</w> <w lemma="the" pos="d" xml:id="a02262-010-b-1010">the</w> <w lemma="night" pos="n1g" xml:id="a02262-010-b-1020">night's</w> </l> <l xml:id="a02262-e103460"> <w lemma="dark" pos="j" xml:id="a02262-010-b-1030">dark</w> <w lemma="shade" pos="n2" xml:id="a02262-010-b-1040">shades</w> <w lemma="to" pos="acp-cs" xml:id="a02262-010-b-1050">to</w> <w lemma="find" pos="vvi" xml:id="a02262-010-b-1060" reg="find">finde</w> <w lemma="i" pos="pno" xml:id="a02262-010-b-1070">me</w> <pc xml:id="a02262-010-b-1080">;</pc> <w lemma="no" pos="d-x" xml:id="a02262-010-b-1090">no</w> <w lemma="stern" pos="j" xml:id="a02262-010-b-1100" reg="stern">sterne</w> <w lemma="satellite" pos="n2" xml:id="a02262-010-b-1110">satellites</w> </l> <l xml:id="a02262-e103470"> <w lemma="draw" pos="vvn" xml:id="a02262-010-b-1120">drawn</w> <w lemma="from" pos="acp-p" xml:id="a02262-010-b-1130">from</w> <w lemma="the" pos="d" xml:id="a02262-010-b-1140">the</w> <w lemma="temple" pos="n1" xml:id="a02262-010-b-1150">temple</w> <pc xml:id="a02262-010-b-1160">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-010-b-1170">nor</w> <w lemma="with" pos="acp-p" xml:id="a02262-010-b-1180">with</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-010-b-1190" reg="romans">romanes</w> <w lemma="join" pos="vvb" xml:id="a02262-010-b-1200" reg="join">joyne</w> </l> <l xml:id="a02262-e103480"> <w lemma="to" pos="acp-cs" xml:id="a02262-010-b-1210">to</w> <w lemma="act" pos="vvi" xml:id="a02262-010-b-1220">act</w> <w lemma="one" pos="crd" xml:id="a02262-010-b-1230">one</w> <w lemma="sin" pos="n1" xml:id="a02262-010-b-1240">sin</w> <pc xml:id="a02262-010-b-1250">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-010-b-1260">nor</w> <w lemma="spend" pos="vvb" xml:id="a02262-010-b-1270">spend</w> <w lemma="your" pos="po" xml:id="a02262-010-b-1280">your</w> <w lemma="sacred" pos="j" xml:id="a02262-010-b-1290">sacred</w> <w lemma="coin" pos="n1" xml:id="a02262-010-b-1300" reg="coin">coine</w> </l> <l n="15" xml:id="a02262-e103490"> <w lemma="in" pos="acp-p" xml:id="a02262-010-b-1310">in</w> <w lemma="salary" pos="n1" xml:id="a02262-010-b-1320">salary</w> <w lemma="to" pos="acp-p" xml:id="a02262-010-b-1330">to</w> <w lemma="such" pos="d" xml:id="a02262-010-b-1340">such</w> <w lemma="a" pos="d" xml:id="a02262-010-b-1350">a</w> <w lemma="guide" pos="n1" xml:id="a02262-010-b-1360">guide</w> <w lemma="as" pos="acp-cs" xml:id="a02262-010-b-1370">as</w> <w lemma="may" pos="vmb" xml:id="a02262-010-b-1380">may</w> </l> <l xml:id="a02262-e103500"> <w lemma="with" pos="acp-p" xml:id="a02262-010-b-1390" reg="with">vvith</w> <w lemma="a" pos="d" xml:id="a02262-010-b-1400">a</w> <w lemma="perfidious" pos="j" xml:id="a02262-010-b-1410">perfidious</w> <w lemma="kiss" pos="n1" xml:id="a02262-010-b-1420" reg="kiss">kisse</w> <w lemma="his" pos="po" xml:id="a02262-010-b-1430">his</w> <w lemma="lord" pos="n1" xml:id="a02262-010-b-1440">lord</w> <w lemma="betray" pos="vvi" xml:id="a02262-010-b-1450">betray</w> <pc xml:id="a02262-010-b-1460" unit="sentence">.</pc> </l> <l xml:id="a02262-e103510"> <w lemma="this" pos="d" xml:id="a02262-010-b-1470">this</w> <w lemma="head" pos="n1" xml:id="a02262-010-b-1480">head</w> <w lemma="i" pos="pns" xml:id="a02262-010-b-1490">i</w> <w lemma="give" pos="vvb" xml:id="a02262-010-b-1500">give</w> <w lemma="you" pos="pn" xml:id="a02262-010-b-1510">you</w> <w lemma="free" pos="av_j" xml:id="a02262-010-b-1520">freely</w> <pc xml:id="a02262-010-b-1530">;</pc> <w lemma="hither" pos="av" xml:id="a02262-010-b-1540">hither</w> <w lemma="haste" pos="n1" xml:id="a02262-010-b-1550" reg="haste">hast</w> <pc xml:id="a02262-010-b-1560">:</pc> </l> <l xml:id="a02262-e103520"> <w lemma="no" pos="uh-x" xml:id="a02262-010-b-1570">no</w> <w lemma="sudden" pos="j" xml:id="a02262-010-b-1580">sudden</w> <w lemma="hurl-wind" pos="n2" xml:id="a02262-010-b-1590" reg="hurl-winds">hurl-windes</w> <w lemma="shall" pos="vmb" xml:id="a02262-010-b-1600">shall</w> <w lemma="your" pos="po" xml:id="a02262-010-b-1610">your</w> <w lemma="body" pos="n2" xml:id="a02262-010-b-1620">bodies</w> <w lemma="cast" pos="vvn" xml:id="a02262-010-b-1630">cast</w> </l> <l xml:id="a02262-e103530"> <w lemma="on" pos="acp-p" xml:id="a02262-010-b-1640">on</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-010-b-1650">trembling</w> <w lemma="earth" pos="n1" xml:id="a02262-010-b-1660">earth</w> <pc xml:id="a02262-010-b-1670" unit="sentence">.</pc> <w lemma="behold" pos="vvb" xml:id="a02262-010-b-1680">behold</w> <pc xml:id="a02262-010-b-1690">;</pc> <w lemma="i" pos="pns" xml:id="a02262-010-b-1700">i</w> <w lemma="with" pos="acp-p" xml:id="a02262-010-b-1710">with</w> <w lemma="my" pos="po" xml:id="a02262-010-b-1720">my</w> <w lemma="hand" pos="n2" xml:id="a02262-010-b-1730">hands</w> </l> <l n="20" xml:id="a02262-e103540"> <w lemma="behind" pos="acp-p" xml:id="a02262-010-b-1740" reg="behind">behinde</w> <w lemma="i" pos="pno" xml:id="a02262-010-b-1750">me</w> <w lemma="bind" pos="vvn" xml:id="a02262-010-b-1760">bound</w> <pc xml:id="a02262-010-b-1770">,</pc> <w lemma="implore" pos="vvb" xml:id="a02262-010-b-1780">implore</w> <w lemma="your" pos="po" xml:id="a02262-010-b-1790">your</w> <w lemma="dire" pos="j" xml:id="a02262-010-b-1800">dire</w> <w lemma="command" pos="n2" xml:id="a02262-010-b-1810">commands</w> <pc xml:id="a02262-010-b-1820">;</pc> </l> <l xml:id="a02262-e103550"> <w lemma="and" pos="cc" xml:id="a02262-010-b-1830">and</w> <w lemma="run" pos="vvb" xml:id="a02262-010-b-1840">run</w> <w lemma="to" pos="acp-cs" xml:id="a02262-010-b-1850">to</w> <w lemma="meet" pos="vvi" xml:id="a02262-010-b-1860">meet</w> <w lemma="your" pos="po" xml:id="a02262-010-b-1870">your</w> <w lemma="stripe" pos="n2" xml:id="a02262-010-b-1880">stripes</w> <pc xml:id="a02262-010-b-1890" unit="sentence">.</pc> <w lemma="be" pos="vvb" xml:id="a02262-010-b-1900">are</w> <w lemma="you" pos="pn" xml:id="a02262-010-b-1910">you</w> <w lemma="now" pos="av" xml:id="a02262-010-b-1920">now</w> <w lemma="prone" pos="j" xml:id="a02262-010-b-1930">prone</w> </l> <l xml:id="a02262-e103560"> <w lemma="to" pos="acp-p" xml:id="a02262-010-b-1940">to</w> <w lemma="melt" pos="j_vg" xml:id="a02262-010-b-1950">melting</w> <w lemma="pity" pos="n1" xml:id="a02262-010-b-1960" reg="pity">pitty</w> <pc xml:id="a02262-010-b-1970">?</pc> <w lemma="will" pos="vmb" xml:id="a02262-010-b-1980">will</w> <w lemma="you" pos="pn" xml:id="a02262-010-b-1990">you</w> <w lemma="punish" pos="vvi" xml:id="a02262-010-b-2000">punish</w> <w lemma="none" pos="pi-x" xml:id="a02262-010-b-2010">none</w> </l> <pb facs="11" n="14" xml:id="a02262-011-a"/> <l xml:id="a02262-e103570"> <w lemma="but" pos="acp-p" xml:id="a02262-011-a-0010">but</w> <w lemma="with" pos="acp-p" xml:id="a02262-011-a-0020">with</w> <w lemma="injustice" pos="n1" xml:id="a02262-011-a-0030">injustice</w> <pc xml:id="a02262-011-a-0040">?</pc> <w lemma="be" pos="vvz" xml:id="a02262-011-a-0050">is</w> <w lemma="your" pos="po" xml:id="a02262-011-a-0060">your</w> <w lemma="fury" pos="n1" xml:id="a02262-011-a-0070">fury</w> <w lemma="slow" pos="j" xml:id="a02262-011-a-0080">slow</w> <pc xml:id="a02262-011-a-0090">,</pc> </l> <l xml:id="a02262-e103580"> <w lemma="unless" pos="cs" xml:id="a02262-011-a-0100" reg="unless">vnlesse</w> <w lemma="to" pos="acp-p" xml:id="a02262-011-a-0110">to</w> <w lemma="those" pos="d" xml:id="a02262-011-a-0120">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-011-a-0130">who</w> <w lemma="no" pos="d-x" xml:id="a02262-011-a-0140">no</w> <w lemma="offence" pos="n2" xml:id="a02262-011-a-0150">offences</w> <w lemma="know" pos="vvi" xml:id="a02262-011-a-0160">know</w> <pc xml:id="a02262-011-a-0170" unit="sentence">?</pc> </l> <l n="25" xml:id="a02262-e103590"> <w lemma="we" pos="pns" xml:id="a02262-011-a-0180">we</w> <w lemma="both" pos="d" xml:id="a02262-011-a-0190">both</w> <w lemma="alike" pos="av_j" xml:id="a02262-011-a-0200">alike</w> <w lemma="have" pos="vvb" xml:id="a02262-011-a-0210">have</w> <w lemma="impious" pos="av_j" xml:id="a02262-011-a-0220">impiously</w> <w lemma="transgress" pos="vvd" xml:id="a02262-011-a-0230" reg="transgressed">transgrest</w> <pc xml:id="a02262-011-a-0240">:</pc> </l> <l xml:id="a02262-e103600"> <w lemma="you" pos="pn" xml:id="a02262-011-a-0250">you</w> <w lemma="in" pos="acp-p" xml:id="a02262-011-a-0260">in</w> <w lemma="not" pos="xx" xml:id="a02262-011-a-0270">not</w> <w lemma="punish" pos="vvg" xml:id="a02262-011-a-0280">punishing</w> <w lemma="a" pos="d" xml:id="a02262-011-a-0290">a</w> <w lemma="fault" pos="n1" xml:id="a02262-011-a-0300">fault</w> <w lemma="confess" pos="vvd" xml:id="a02262-011-a-0310" reg="confessed">confest</w> <pc xml:id="a02262-011-a-0320">;</pc> </l> <l xml:id="a02262-e103610"> <w lemma="and" pos="cc" xml:id="a02262-011-a-0330">and</w> <w lemma="i" pos="pns" xml:id="a02262-011-a-0340">i</w> <w lemma="who" pos="crq-r" xml:id="a02262-011-a-0350">who</w> <w lemma="have" pos="vvb" xml:id="a02262-011-a-0360">have</w> <w lemma="the" pos="d" xml:id="a02262-011-a-0370">the</w> <w lemma="live" pos="j_vg" xml:id="a02262-011-a-0380">living</w> <w lemma="lord" pos="n1" xml:id="a02262-011-a-0390">lord</w> <w lemma="deny" pos="vvn" xml:id="a02262-011-a-0400" reg="denied">deni'd</w> <pc xml:id="a02262-011-a-0410" unit="sentence">.</pc> </l> <l xml:id="a02262-e103620"> <w lemma="just" pos="j" xml:id="a02262-011-a-0420">just</w> <w lemma="judge" pos="n2" xml:id="a02262-011-a-0430">judges</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-a-0440">of</w> <w lemma="a" pos="d" xml:id="a02262-011-a-0450">a</w> <w lemma="life" pos="n1" xml:id="a02262-011-a-0460">life</w> <w lemma="so" pos="av" xml:id="a02262-011-a-0470">so</w> <w lemma="sanctify" pos="vvn" xml:id="a02262-011-a-0480">sanctified</w> </l> <l xml:id="a02262-e103630"> <w lemma="to" pos="acp-p" xml:id="a02262-011-a-0490">to</w> <w lemma="who" pos="crq-r" xml:id="a02262-011-a-0500">whom</w> <w lemma="suborn" pos="j_vn" xml:id="a02262-011-a-0510">suborned</w> <w lemma="witness" pos="n2" xml:id="a02262-011-a-0520">witnesses</w> <w lemma="have" pos="vvb" xml:id="a02262-011-a-0530">have</w> <w lemma="sell" pos="vvn" xml:id="a02262-011-a-0540">sold</w> </l> <l n="30" xml:id="a02262-e103640"> <w lemma="their" pos="po" xml:id="a02262-011-a-0550">their</w> <w lemma="damn" pos="j_vn" xml:id="a02262-011-a-0560">damned</w> <w lemma="perjury" pos="n2" xml:id="a02262-011-a-0570">perjuries</w> <pc xml:id="a02262-011-a-0580">,</pc> <w lemma="a" pos="d" xml:id="a02262-011-a-0590">a</w> <w lemma="wretch" pos="n1" xml:id="a02262-011-a-0600">wretch</w> <w lemma="behold" pos="vvb" xml:id="a02262-011-a-0610">behold</w> <pc xml:id="a02262-011-a-0620">,</pc> </l> <l xml:id="a02262-e103650"> <w lemma="and" pos="cc" xml:id="a02262-011-a-0630">and</w> <w lemma="hear" pos="vvi" xml:id="a02262-011-a-0640" reg="hear">heare</w> <w lemma="his" pos="po" xml:id="a02262-011-a-0650">his</w> <w lemma="crime" pos="n1" xml:id="a02262-011-a-0660">crime</w> <pc xml:id="a02262-011-a-0670">:</pc> <w lemma="my" pos="po" xml:id="a02262-011-a-0680">my</w> <w lemma="country" pos="n1" xml:id="a02262-011-a-0690" reg="country">countrey</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-011-a-0700" reg="galilee">galile</w> <pc xml:id="a02262-011-a-0710">,</pc> </l> <l xml:id="a02262-e103660"> <w lemma="to" pos="acp-cs" xml:id="a02262-011-a-0720">to</w> <w lemma="follow" pos="vvi" xml:id="a02262-011-a-0730">follow</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-011-a-0740">christ</w> <w lemma="i" pos="pns" xml:id="a02262-011-a-0750">i</w> <w lemma="leave" pos="vvd" xml:id="a02262-011-a-0760">left</w> <w lemma="both" pos="d" xml:id="a02262-011-a-0770">both</w> <w lemma="land" pos="n1" xml:id="a02262-011-a-0780">land</w> <w lemma="and" pos="cc" xml:id="a02262-011-a-0790">and</w> <w lemma="sea" pos="n1" xml:id="a02262-011-a-0800">sea</w> <pc xml:id="a02262-011-a-0810">:</pc> </l> <l xml:id="a02262-e103670"> <w lemma="son" pos="n1" xml:id="a02262-011-a-0820">son</w> <w lemma="to" pos="acp-p" xml:id="a02262-011-a-0830">to</w> <w lemma="the" pos="d" xml:id="a02262-011-a-0840">the</w> <w lemma="thunderer" pos="n1" xml:id="a02262-011-a-0850">thunderer</w> <pc xml:id="a02262-011-a-0860">,</pc> <w lemma="his" pos="po" xml:id="a02262-011-a-0870">his</w> <w lemma="only" pos="j" xml:id="a02262-011-a-0880" reg="only">onely</w> <w lemma="heir" pos="n1" xml:id="a02262-011-a-0890" reg="heir">heire</w> <pc xml:id="a02262-011-a-0900">;</pc> </l> <l xml:id="a02262-e103680"> <w lemma="from" pos="acp-p" xml:id="a02262-011-a-0910">from</w> <w lemma="heaven" pos="n1" xml:id="a02262-011-a-0920">heaven</w> <w lemma="send" pos="vvn" xml:id="a02262-011-a-0930">sent</w> <w lemma="by" pos="acp-p" xml:id="a02262-011-a-0940">by</w> <w lemma="his" pos="po" xml:id="a02262-011-a-0950">his</w> <w lemma="father" pos="n1" xml:id="a02262-011-a-0960">father</w> <w lemma="to" pos="acp-cs" xml:id="a02262-011-a-0970">to</w> <w lemma="repair" pos="vvi" xml:id="a02262-011-a-0980" reg="repair">repaire</w> </l> <l n="35" xml:id="a02262-e103690"> <w lemma="and" pos="cc" xml:id="a02262-011-a-0990">and</w> <w lemma="rule" pos="vvi" xml:id="a02262-011-a-1000">rule</w> <w lemma="the" pos="d" xml:id="a02262-011-a-1010" type="contract1" reg="th'">th'</w> <w xml:id="a02262-011-a-1010c" type="contract2" lemma="affair" pos="n2" reg="affairs" join="left">affairs</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-a-1020">of</w> <w lemma="mortal" pos="n2_j" xml:id="a02262-011-a-1030">mortals</w> <pc xml:id="a02262-011-a-1040" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-011-a-1050">this</w> <w lemma="be" pos="vvz" xml:id="a02262-011-a-1060">is</w> <w lemma="he" pos="pns" xml:id="a02262-011-a-1070">he</w> <pc xml:id="a02262-011-a-1080">,</pc> </l> <l xml:id="a02262-e103700"> <w lemma="who" pos="crq-ro" xml:id="a02262-011-a-1090" reg="whom">vvhom</w> <w lemma="you" pos="pn" xml:id="a02262-011-a-1100">you</w> <w lemma="have" pos="vvb" xml:id="a02262-011-a-1110">have</w> <w lemma="bind" pos="vvn" xml:id="a02262-011-a-1120">bound</w> <pc xml:id="a02262-011-a-1130">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-011-a-1140">who</w> <w lemma="must" pos="vmb" xml:id="a02262-011-a-1150">must</w> <w lemma="his" pos="po" xml:id="a02262-011-a-1160">his</w> <w lemma="country" pos="n1" xml:id="a02262-011-a-1170" reg="country">countrey</w> <w lemma="free" pos="j" xml:id="a02262-011-a-1180">free</w> <pc xml:id="a02262-011-a-1190" unit="sentence">.</pc> </l> <l xml:id="a02262-e103710"> <w lemma="rebellious" pos="j" xml:id="a02262-011-a-1200">rebellious</w> <w lemma="vassal" pos="n2" xml:id="a02262-011-a-1210">vassals</w> <pc xml:id="a02262-011-a-1220">,</pc> <w lemma="you" pos="pn" xml:id="a02262-011-a-1230">you</w> <w lemma="have" pos="vvb" xml:id="a02262-011-a-1240">have</w> <w lemma="doom" pos="vvn" xml:id="a02262-011-a-1250" reg="doomed">doom'd</w> <w lemma="your" pos="po" xml:id="a02262-011-a-1260">your</w> <w lemma="king" pos="n1" xml:id="a02262-011-a-1270">king</w> <pc xml:id="a02262-011-a-1280" unit="sentence">.</pc> </l> <l xml:id="a02262-e103720"> <w lemma="i" pos="pns" xml:id="a02262-011-a-1290">i</w> <w lemma="know" pos="vvb" xml:id="a02262-011-a-1300">know</w> <w lemma="the" pos="d" xml:id="a02262-011-a-1310">the</w> <w lemma="impious" pos="j" xml:id="a02262-011-a-1320">impious</w> <w lemma="race" pos="n1" xml:id="a02262-011-a-1330">race</w> <w lemma="from" pos="acp-p" xml:id="a02262-011-a-1340">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-011-a-1350">whence</w> <w lemma="you" pos="pn" xml:id="a02262-011-a-1360">you</w> <w lemma="spring" pos="vvb" xml:id="a02262-011-a-1370">spring</w> <pc xml:id="a02262-011-a-1380">,</pc> </l> <l xml:id="a02262-e103730"> <w lemma="your" pos="po" xml:id="a02262-011-a-1390">your</w> <w lemma="savage" pos="j" xml:id="a02262-011-a-1400">savage</w> <w lemma="manner" pos="n2" xml:id="a02262-011-a-1410">manners</w> <pc xml:id="a02262-011-a-1420">,</pc> <w lemma="cruel" pos="j" xml:id="a02262-011-a-1430">cruel</w> <w lemma="ancestor" pos="n2" xml:id="a02262-011-a-1440">ancestors</w> <pc xml:id="a02262-011-a-1450">,</pc> </l> <l n="40" xml:id="a02262-e103740"> <w lemma="who" pos="crq-ro" xml:id="a02262-011-a-1460" reg="whom">vvhom</w> <w lemma="nature" pos="n1" xml:id="a02262-011-a-1470">nature</w> <pc xml:id="a02262-011-a-1480">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-011-a-1490">as</w> <w lemma="her" pos="po" xml:id="a02262-011-a-1500">her</w> <w lemma="great" pos="j-s" xml:id="a02262-011-a-1510">greatest</w> <w lemma="curse" pos="n1" xml:id="a02262-011-a-1520">curse</w> <pc xml:id="a02262-011-a-1530">,</pc> <w lemma="abhor" pos="vvz" xml:id="a02262-011-a-1540">abhors</w> <pc xml:id="a02262-011-a-1550" unit="sentence">.</pc> </l> <l xml:id="a02262-e103750"> <w lemma="such" pos="d" xml:id="a02262-011-a-1560">such</w> <pc xml:id="a02262-011-a-1570">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-011-a-1580">when</w> <w lemma="the" pos="d" xml:id="a02262-011-a-1590">the</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-011-a-1600">trembling</w> <w lemma="boy" pos="n1" xml:id="a02262-011-a-1610">boy</w> <w lemma="his" pos="po" xml:id="a02262-011-a-1620">his</w> <w lemma="brother" pos="n2g" xml:id="a02262-011-a-1630" reg="brothers'">brethrens</w> <w lemma="hand" pos="n2" xml:id="a02262-011-a-1640">hands</w> <pc xml:id="a02262-011-a-1650">,</pc> </l> <l xml:id="a02262-e103760"> <w lemma="their" pos="po" xml:id="a02262-011-a-1660">their</w> <w lemma="truculent" pos="j" xml:id="a02262-011-a-1670">truculent</w> <w lemma="aspect" pos="n2" xml:id="a02262-011-a-1680">aspects</w> <pc xml:id="a02262-011-a-1690">,</pc> <w lemma="and" pos="cc" xml:id="a02262-011-a-1700">and</w> <w lemma="servile" pos="j" xml:id="a02262-011-a-1710" reg="servile">servill</w> <w lemma="band" pos="n2" xml:id="a02262-011-a-1720">bands</w> </l> <l xml:id="a02262-e103770"> <w lemma="behold" pos="vvd" xml:id="a02262-011-a-1730">beheld</w> <pc xml:id="a02262-011-a-1740">;</pc> <w lemma="though" pos="cs" xml:id="a02262-011-a-1750">though</w> <w lemma="privy" pos="j" xml:id="a02262-011-a-1760">privy</w> <w lemma="to" pos="acp-p" xml:id="a02262-011-a-1770">to</w> <w lemma="a" pos="d" xml:id="a02262-011-a-1780">a</w> <w lemma="better" pos="j-c" xml:id="a02262-011-a-1790">better</w> <w lemma="fate" pos="n1" xml:id="a02262-011-a-1800">fate</w> <pc xml:id="a02262-011-a-1810">,</pc> </l> <l xml:id="a02262-e103780"> <w lemma="who" pos="crq-rg" xml:id="a02262-011-a-1820">whose</w> <w lemma="providence" pos="n1" xml:id="a02262-011-a-1830">providence</w> <w lemma="be" pos="vvd" xml:id="a02262-011-a-1840">was</w> <w lemma="to" pos="acp-cs" xml:id="a02262-011-a-1850">to</w> <w lemma="reward" pos="vvi" xml:id="a02262-011-a-1860">reward</w> <w lemma="their" pos="po" xml:id="a02262-011-a-1870">their</w> <w lemma="hate" pos="n1" xml:id="a02262-011-a-1880">hate</w> <pc xml:id="a02262-011-a-1890">:</pc> </l> <l n="45" xml:id="a02262-e103790"> <w lemma="soon" pos="av" xml:id="a02262-011-a-1900">soon</w> <w lemma="after" pos="acp-av" xml:id="a02262-011-a-1910">after</w> <pc xml:id="a02262-011-a-1920">,</pc> <w lemma="call" pos="vvn" xml:id="a02262-011-a-1930" reg="called">cal'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-011-a-1940">to</w> <w lemma="nile" pos="n1g-nn" xml:id="a02262-011-a-1950" reg="nile's">niles</w> <w lemma="seven" pos="crd" xml:id="a02262-011-a-1960">seven</w> <w lemma="channel" pos="j_vn" xml:id="a02262-011-a-1970" reg="channeled">channel'd</w> <w lemma="flood" pos="n1" xml:id="a02262-011-a-1980">flood</w> <pc xml:id="a02262-011-a-1990">,</pc> </l> <l xml:id="a02262-e103800"> <w lemma="he" pos="pns" xml:id="a02262-011-a-2000">he</w> <w lemma="famine" pos="n1" xml:id="a02262-011-a-2010">famine</w> <w lemma="from" pos="acp-p" xml:id="a02262-011-a-2020">from</w> <w lemma="both" pos="d" xml:id="a02262-011-a-2030">both</w> <w lemma="land" pos="n2" xml:id="a02262-011-a-2040">lands</w> <w lemma="expel" pos="vvd" xml:id="a02262-011-a-2050" reg="expelled">expel'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-011-a-2060">with</w> <w lemma="food" pos="n1" xml:id="a02262-011-a-2070">food</w> <pc xml:id="a02262-011-a-2080" unit="sentence">.</pc> </l> <l xml:id="a02262-e103810"> <w lemma="so" pos="av" xml:id="a02262-011-a-2090">so</w> <w lemma="your" pos="po" xml:id="a02262-011-a-2100">your</w> <w lemma="seditious" pos="j" xml:id="a02262-011-a-2110">seditious</w> <w lemma="father" pos="n2" xml:id="a02262-011-a-2120">fathers</w> <w lemma="mutine" pos="vvd" xml:id="a02262-011-a-2130">mutined</w> </l> <l xml:id="a02262-e103820"> <w lemma="at" pos="acp-p" xml:id="a02262-011-a-2140">at</w> <w lemma="sina" pos="n1g-nn" xml:id="a02262-011-a-2150">sina's</w> <w lemma="rock" pos="n2" xml:id="a02262-011-a-2160">rocks</w> <w lemma="against" pos="acp-p" xml:id="a02262-011-a-2170">against</w> <w lemma="their" pos="po" xml:id="a02262-011-a-2180">their</w> <w lemma="sacred" pos="j" xml:id="a02262-011-a-2190">sacred</w> <w lemma="head" pos="n1" xml:id="a02262-011-a-2200">head</w> <pc xml:id="a02262-011-a-2210">:</pc> </l> <pb facs="11" n="15" xml:id="a02262-011-b"/> <l xml:id="a02262-e103830"> <w lemma="and" pos="cc" xml:id="a02262-011-b-0010">and</w> <w lemma="there" pos="av" xml:id="a02262-011-b-0020">there</w> <w lemma="the" pos="d" xml:id="a02262-011-b-0030">the</w> <w lemma="food" pos="n1" xml:id="a02262-011-b-0040">food</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-b-0050">of</w> <w lemma="angel" pos="n2" xml:id="a02262-011-b-0060">angels</w> <w lemma="loathe" pos="vvn" xml:id="a02262-011-b-0070" reg="loathed">loth'd</w> <pc xml:id="a02262-011-b-0080">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-011-b-0090">which</w> <w lemma="fall" pos="vvd" xml:id="a02262-011-b-0100">fell</w> </l> <l n="50" xml:id="a02262-e103840"> <w lemma="from" pos="acp-p" xml:id="a02262-011-b-0110">from</w> <w lemma="heaven" pos="n1" xml:id="a02262-011-b-0120">heaven</w> <w lemma="in" pos="acp-p" xml:id="a02262-011-b-0130">in</w> <w lemma="shower" pos="n2" xml:id="a02262-011-b-0140" reg="showers">showres</w> <pc xml:id="a02262-011-b-0150">:</pc> <w lemma="besot" pos="vvn" xml:id="a02262-011-b-0160">besotted</w> <w lemma="israel" pos="n1-nn" xml:id="a02262-011-b-0170">israel</w> </l> <l xml:id="a02262-e103850"> <w lemma="egypt" pos="n1-nn" xml:id="a02262-011-b-0180" reg="egypt">aegypt</w> <w lemma="and" pos="cc" xml:id="a02262-011-b-0190">and</w> <w lemma="servitude" pos="n1" xml:id="a02262-011-b-0200">servitude</w> <w lemma="prefer" pos="vvn" xml:id="a02262-011-b-0210" reg="preferred">prefer'd</w> <w lemma="above" pos="acp-p" xml:id="a02262-011-b-0220">above</w> </l> <l xml:id="a02262-e103860"> <w lemma="the" pos="d" xml:id="a02262-011-b-0230">the</w> <w lemma="tent" pos="n2" xml:id="a02262-011-b-0240">tents</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-b-0250">of</w> <w lemma="moses" pos="n1-nn" xml:id="a02262-011-b-0260">moses</w> <pc xml:id="a02262-011-b-0270">,</pc> <w lemma="and" pos="cc" xml:id="a02262-011-b-0280">and</w> <w lemma="their" pos="po" xml:id="a02262-011-b-0290">their</w> <w lemma="country" pos="n1g" xml:id="a02262-011-b-0300" reg="country's">countries</w> <w lemma="love" pos="n1" xml:id="a02262-011-b-0310">love</w> <pc xml:id="a02262-011-b-0320" unit="sentence">.</pc> </l> <l xml:id="a02262-e103870"> <w lemma="what" pos="crq-q" xml:id="a02262-011-b-0330">what</w> <w lemma="number" pos="n2" xml:id="a02262-011-b-0340">numbers</w> <pc xml:id="a02262-011-b-0350">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-011-b-0360">with</w> <w lemma="prophetic" pos="j" xml:id="a02262-011-b-0370" reg="prophetic">prophetick</w> <w lemma="rapture" pos="n2" xml:id="a02262-011-b-0380">raptures</w> <w lemma="fill" pos="vvn" xml:id="a02262-011-b-0390" reg="filled">fill'd</w> <pc xml:id="a02262-011-b-0400">,</pc> </l> <l xml:id="a02262-e103880"> <w lemma="have" pos="vvb" xml:id="a02262-011-b-0410">have</w> <w lemma="you" pos="pn" xml:id="a02262-011-b-0420">you</w> <pc xml:id="a02262-011-b-0430">,</pc> <w lemma="and" pos="cc" xml:id="a02262-011-b-0440">and</w> <w lemma="yet" pos="av" xml:id="a02262-011-b-0450">yet</w> <w lemma="not" pos="xx" xml:id="a02262-011-b-0460">not</w> <w lemma="unrevenged" pos="j" xml:id="a02262-011-b-0470">unrevenged</w> <pc xml:id="a02262-011-b-0480">,</pc> <w lemma="kill" pos="vvn" xml:id="a02262-011-b-0490" reg="killed">kill'd</w> <pc xml:id="a02262-011-b-0500" unit="sentence">!</pc> </l> <l n="55" xml:id="a02262-e103890"> <w lemma="memphis" pos="n1-nn" xml:id="a02262-011-b-0510">memphis</w> <pc xml:id="a02262-011-b-0520">,</pc> <w lemma="devour" pos="vvg" xml:id="a02262-011-b-0530">devouring</w> <w lemma="desert" pos="n2" xml:id="a02262-011-b-0540" reg="deserts">desarts</w> <pc xml:id="a02262-011-b-0550">,</pc> <w lemma="civil" pos="j" xml:id="a02262-011-b-0560" reg="civil">civill</w> <w lemma="war" pos="n2" xml:id="a02262-011-b-0570">wars</w> <pc xml:id="a02262-011-b-0580">,</pc> </l> <l xml:id="a02262-e103900"> <w lemma="oft" pos="av" xml:id="a02262-011-b-0590">oft</w> <w lemma="foreign" pos="j" xml:id="a02262-011-b-0600" reg="foreign">forreign</w> <w lemma="yoke" pos="n2" xml:id="a02262-011-b-0610">yokes</w> <pc xml:id="a02262-011-b-0620">,</pc> <w lemma="assyrian" pos="j-nn" xml:id="a02262-011-b-0630">assyrian</w> <w lemma="conqueror" pos="n2" xml:id="a02262-011-b-0640" reg="conquerors">conquerars</w> <pc xml:id="a02262-011-b-0650">,</pc> </l> <l xml:id="a02262-e103910"> <w lemma="great" pos="j" xml:id="a02262-011-b-0660">great</w> <w lemma="pompey" pos="n1g-nn" xml:id="a02262-011-b-0670" reg="pompey's">pompeys</w> <w lemma="eagle" pos="n2" xml:id="a02262-011-b-0680">eagles</w> <pc xml:id="a02262-011-b-0690">,</pc> <w lemma="sacred" pos="j" xml:id="a02262-011-b-0700">sacred</w> <w lemma="rite" pos="n2" xml:id="a02262-011-b-0710">rites</w> <w lemma="profane" pos="vvn" xml:id="a02262-011-b-0720" reg="profaned">profan'd</w> <pc xml:id="a02262-011-b-0730">,</pc> </l> <l xml:id="a02262-e103920"> <w lemma="your" pos="po" xml:id="a02262-011-b-0740">your</w> <w lemma="temple" pos="n1" xml:id="a02262-011-b-0750">temple</w> <w lemma="sack" pos="vvn" xml:id="a02262-011-b-0760" reg="sacked">sackt</w> <pc xml:id="a02262-011-b-0770">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-011-b-0780">with</w> <w lemma="slaughter" pos="j_vn" xml:id="a02262-011-b-0790">slaughtered</w> <w lemma="levite" pos="n2-nn" xml:id="a02262-011-b-0800">levites</w> <w lemma="stain" pos="vvd" xml:id="a02262-011-b-0810" reg="stained">stain'd</w> <pc xml:id="a02262-011-b-0820">;</pc> </l> <l xml:id="a02262-e103930"> <w lemma="be" pos="vvb" xml:id="a02262-011-b-0830">are</w> <w lemma="all" pos="d" xml:id="a02262-011-b-0840">all</w> <w lemma="forget" pos="vvn" xml:id="a02262-011-b-0850">forgot</w> <pc xml:id="a02262-011-b-0860" unit="sentence">?</pc> <w lemma="yet" pos="av" xml:id="a02262-011-b-0870">yet</w> <w lemma="worse" pos="j-c" xml:id="a02262-011-b-0880">worse</w> <w lemma="attend" pos="vvb" xml:id="a02262-011-b-0890">attend</w> <w lemma="your" pos="po" xml:id="a02262-011-b-0900">your</w> <w lemma="hate" pos="n1" xml:id="a02262-011-b-0910">hate</w> <pc xml:id="a02262-011-b-0920" unit="sentence">.</pc> </l> <l n="60" xml:id="a02262-e103940"> <w lemma="o" pos="uh" xml:id="a02262-011-b-0930">o</w> <w lemma="that" pos="cs" xml:id="a02262-011-b-0940">that</w> <w lemma="i" pos="pns" xml:id="a02262-011-b-0950">i</w> <w lemma="be" pos="vvd" xml:id="a02262-011-b-0960">were</w> <w lemma="the" pos="d" xml:id="a02262-011-b-0970">the</w> <w lemma="minister" pos="n1" xml:id="a02262-011-b-0980">minister</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-b-0990">of</w> <w lemma="fate" pos="n1" xml:id="a02262-011-b-1000">fate</w> <pc xml:id="a02262-011-b-1010" unit="sentence">!</pc> </l> <l xml:id="a02262-e103950"> <w lemma="i" pos="pns" xml:id="a02262-011-b-1020">i</w> <w lemma="then" pos="av" xml:id="a02262-011-b-1030">then</w> <w lemma="will" pos="vmd" xml:id="a02262-011-b-1040">would</w> <w lemma="tear" pos="vvi" xml:id="a02262-011-b-1050" reg="tear">teare</w> <w lemma="your" pos="po" xml:id="a02262-011-b-1060">your</w> <w lemma="guilty" pos="j" xml:id="a02262-011-b-1070">guilty</w> <w lemma="building" pos="n2" xml:id="a02262-011-b-1080">buildings</w> <w lemma="down" pos="acp-av" xml:id="a02262-011-b-1090">down</w> <pc xml:id="a02262-011-b-1100">,</pc> </l> <l xml:id="a02262-e103960"> <w lemma="and" pos="cc" xml:id="a02262-011-b-1110">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-011-b-1120">in</w> <w lemma="a" pos="d" xml:id="a02262-011-b-1130">a</w> <w lemma="crimson" pos="j" xml:id="a02262-011-b-1140">crimson</w> <w lemma="sea" pos="n1" xml:id="a02262-011-b-1150">sea</w> <w lemma="their" pos="po" xml:id="a02262-011-b-1160">their</w> <w lemma="ruin" pos="n2" xml:id="a02262-011-b-1170" reg="ruins">ruines</w> <w lemma="drown" pos="vvi" xml:id="a02262-011-b-1180">drown</w> <pc xml:id="a02262-011-b-1190" unit="sentence">.</pc> </l> <l xml:id="a02262-e103970"> <w lemma="witness" pos="vvb" xml:id="a02262-011-b-1200" reg="witness">witnesse</w> <w lemma="you" pos="pn" xml:id="a02262-011-b-1210">you</w> <w lemma="grove" pos="n2" xml:id="a02262-011-b-1220">groves</w> <pc xml:id="a02262-011-b-1230">,</pc> <w lemma="late" pos="av_j" xml:id="a02262-011-b-1240">late</w> <w lemma="conscious" pos="j" xml:id="a02262-011-b-1250">conscious</w> <w lemma="to" pos="acp-p" xml:id="a02262-011-b-1260">to</w> <w lemma="our" pos="po" xml:id="a02262-011-b-1270">our</w> <w lemma="care" pos="n2" xml:id="a02262-011-b-1280">cares</w> <pc xml:id="a02262-011-b-1290">,</pc> </l> <l xml:id="a02262-e103980"> <w lemma="where" pos="crq-cs" xml:id="a02262-011-b-1300">where</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-011-b-1310">christ</w> <w lemma="with" pos="acp-p" xml:id="a02262-011-b-1320">with</w> <w lemma="tear" pos="n2" xml:id="a02262-011-b-1330">tears</w> <w lemma="pour" pos="vvn" xml:id="a02262-011-b-1340" reg="poured">pour'd</w> <w lemma="forth" pos="av" xml:id="a02262-011-b-1350">forth</w> <w lemma="his" pos="po" xml:id="a02262-011-b-1360">his</w> <w lemma="funeral" pos="n1" xml:id="a02262-011-b-1370">funeral</w> <w lemma="prayer" pos="n2" xml:id="a02262-011-b-1380" reg="prayers">praiers</w> <pc xml:id="a02262-011-b-1390">,</pc> </l> <l n="65" xml:id="a02262-e103990"> <w lemma="how" pos="crq-cs" xml:id="a02262-011-b-1400">how</w> <w lemma="i" pos="pns" xml:id="a02262-011-b-1410">i</w> <w lemma="revenge" pos="vvb" xml:id="a02262-011-b-1420">revenge</w> <w lemma="pursue" pos="vvd" xml:id="a02262-011-b-1430" reg="pursued">pursu'd</w> <pc xml:id="a02262-011-b-1440">;</pc> <w lemma="and" pos="cc" xml:id="a02262-011-b-1450">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-011-b-1460">with</w> <w lemma="their" pos="po" xml:id="a02262-011-b-1470">their</w> <w lemma="blood" pos="n1" xml:id="a02262-011-b-1480" reg="blood">bloud</w> </l> <l xml:id="a02262-e104000"> <w lemma="will" pos="vmd" xml:id="a02262-011-b-1490">would</w> <w lemma="have" pos="vvi" xml:id="a02262-011-b-1500">have</w> <w lemma="augment" pos="vvn" xml:id="a02262-011-b-1510">augmented</w> <w lemma="cedron" pos="n1g-nn" xml:id="a02262-011-b-1520">cedrons</w> <w lemma="murmur" pos="vvg" xml:id="a02262-011-b-1530">murmuring</w> <w lemma="flood" pos="n1" xml:id="a02262-011-b-1540" reg="flood">floud</w> <pc xml:id="a02262-011-b-1550">:</pc> </l> <l xml:id="a02262-e104010"> <w lemma="but" pos="acp-cc" xml:id="a02262-011-b-1560">but</w> <w lemma="he" pos="pns" xml:id="a02262-011-b-1570">he</w> <pc xml:id="a02262-011-b-1580">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-011-b-1590">for</w> <w lemma="who" pos="crq-ro" xml:id="a02262-011-b-1600">whom</w> <w lemma="i" pos="pns" xml:id="a02262-011-b-1610">i</w> <w lemma="strike" pos="vvd" xml:id="a02262-011-b-1620">struck</w> <pc xml:id="a02262-011-b-1630">,</pc> <w lemma="reprove" pos="vvd" xml:id="a02262-011-b-1640" reg="reproved">reproov'd</w> <w lemma="the" pos="d" xml:id="a02262-011-b-1650">the</w> <w lemma="blow" pos="n1" xml:id="a02262-011-b-1660">blow</w> <pc xml:id="a02262-011-b-1670">;</pc> </l> <l xml:id="a02262-e104020"> <w lemma="and" pos="cc" xml:id="a02262-011-b-1680">and</w> <w lemma="follow" pos="vvg" xml:id="a02262-011-b-1690">following</w> <w lemma="his" pos="po" xml:id="a02262-011-b-1700">his</w> <w lemma="own" pos="d" xml:id="a02262-011-b-1710">own</w> <w lemma="precept" pos="n1" xml:id="a02262-011-b-1720">precept</w> <pc xml:id="a02262-011-b-1730">,</pc> <w lemma="cure" pos="vvn" xml:id="a02262-011-b-1740" reg="cured">cur'd</w> <w lemma="his" pos="po" xml:id="a02262-011-b-1750">his</w> <w lemma="foe" pos="n1" xml:id="a02262-011-b-1760">foe</w> <pc xml:id="a02262-011-b-1770" unit="sentence">.</pc> </l> <l xml:id="a02262-e104030"> <w lemma="for" pos="acp-p" xml:id="a02262-011-b-1780">for</w> <w lemma="malchus" pos="n1-nn" xml:id="a02262-011-b-1790">malchus</w> <pc xml:id="a02262-011-b-1800">,</pc> <w lemma="rush" pos="vvg" xml:id="a02262-011-b-1810">rushing</w> <w lemma="on" pos="acp-av" xml:id="a02262-011-b-1820">on</w> <w lemma="in" pos="acp-p" xml:id="a02262-011-b-1830">in</w> <w lemma="front" pos="n1" xml:id="a02262-011-b-1840">front</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-b-1850">of</w> <w lemma="all" pos="d" xml:id="a02262-011-b-1860">all</w> <pc xml:id="a02262-011-b-1870">,</pc> </l> <l n="70" xml:id="a02262-e104040"> <w lemma="perceive" pos="vvg" xml:id="a02262-011-b-1880">perceiving</w> <w lemma="part" pos="n1" xml:id="a02262-011-b-1890">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-011-b-1900">of</w> <w lemma="he" pos="png" xml:id="a02262-011-b-1910">his</w> <pc xml:id="a02262-011-b-1920">,</pc> <w lemma="without" pos="acp-av" xml:id="a02262-011-b-1930" reg="without">with-out</w> <w lemma="he" pos="pno" xml:id="a02262-011-b-1940">him</w> <pc xml:id="a02262-011-b-1950">,</pc> <w lemma="fall" pos="vvb" xml:id="a02262-011-b-1960">fall</w> <pc xml:id="a02262-011-b-1970">,</pc> </l> <l xml:id="a02262-e104050"> <w lemma="search" pos="vvd" xml:id="a02262-011-b-1980" reg="searched">searcht</w> <w lemma="with" pos="acp-p" xml:id="a02262-011-b-1990">with</w> <w lemma="his" pos="po" xml:id="a02262-011-b-2000">his</w> <w lemma="flame" pos="j_vg" xml:id="a02262-011-b-2010">flaming</w> <w lemma="brand" pos="n1" xml:id="a02262-011-b-2020">brand</w> <pc xml:id="a02262-011-b-2030">:</pc> <w lemma="the" pos="d" xml:id="a02262-011-b-2040">the</w> <w lemma="bleed" pos="j_vg" xml:id="a02262-011-b-2050">bleeding</w> <w lemma="ear" pos="n1" xml:id="a02262-011-b-2060" reg="ear">eare</w> </l> <l xml:id="a02262-e104060"> <w lemma="see" pos="vvb" xml:id="a02262-011-b-2070">see</w> <w lemma="on" pos="acp-p" xml:id="a02262-011-b-2080">on</w> <w lemma="the" pos="d" xml:id="a02262-011-b-2090">the</w> <w lemma="earth" pos="n1" xml:id="a02262-011-b-2100">earth</w> <pc xml:id="a02262-011-b-2110">,</pc> <w lemma="revenge" pos="n1" xml:id="a02262-011-b-2120">revenge</w> <w lemma="subdue" pos="vvd" xml:id="a02262-011-b-2130" reg="subdued">subdu'd</w> <w lemma="his" pos="po" xml:id="a02262-011-b-2140">his</w> <w lemma="fear" pos="n1" xml:id="a02262-011-b-2150" reg="fear">feare</w> <pc xml:id="a02262-011-b-2160">;</pc> </l> <l xml:id="a02262-e104070"> <w lemma="who" pos="crq-r" xml:id="a02262-011-b-2170">who</w> <w lemma="loud" pos="av_j" xml:id="a02262-011-b-2180" reg="loudly">lowdly</w> <w lemma="roar" pos="vvg" xml:id="a02262-011-b-2190">roaring</w> <w lemma="shake" pos="vvd" xml:id="a02262-011-b-2200">shook</w> <w lemma="his" pos="po" xml:id="a02262-011-b-2210">his</w> <w lemma="threaten" pos="j_vn" xml:id="a02262-011-b-2220" reg="threatened">threatned</w> <w lemma="band" pos="n2" xml:id="a02262-011-b-2230">bands</w> <pc xml:id="a02262-011-b-2240">,</pc> </l> <l xml:id="a02262-e104080"> <w lemma="and" pos="cc" xml:id="a02262-011-b-2250">and</w> <w lemma="straight" pos="av_j" xml:id="a02262-011-b-2260" reg="straight">streight</w> <w lemma="encounter" pos="vvn" xml:id="a02262-011-b-2270" reg="encountered">incountred</w> <w lemma="those" pos="d" xml:id="a02262-011-b-2280">those</w> <w lemma="all-healing" pos="j" xml:id="a02262-011-b-2290">all-healing</w> <w lemma="hand" pos="n2" xml:id="a02262-011-b-2300">hands</w> <pc xml:id="a02262-011-b-2310">:</pc> </l> <pb facs="12" n="16" xml:id="a02262-012-a"/> <l n="75" xml:id="a02262-e104090"> <w lemma="they" pos="pns" xml:id="a02262-012-a-0010">they</w> <w lemma="to" pos="acp-p" xml:id="a02262-012-a-0020">to</w> <w lemma="his" pos="po" xml:id="a02262-012-a-0030">his</w> <w lemma="head" pos="n1" xml:id="a02262-012-a-0040">head</w> <w lemma="that" pos="cs" xml:id="a02262-012-a-0050">that</w> <w lemma="ornament" pos="n1" xml:id="a02262-012-a-0060">ornament</w> <w lemma="restore" pos="vvn" xml:id="a02262-012-a-0070" reg="restored">restor'd</w> <pc xml:id="a02262-012-a-0080">,</pc> </l> <l xml:id="a02262-e104100"> <w lemma="and" pos="cc" xml:id="a02262-012-a-0090">and</w> <w lemma="benefit" pos="n2" xml:id="a02262-012-a-0100">benefits</w> <w lemma="for" pos="acp-p" xml:id="a02262-012-a-0110">for</w> <w lemma="injury" pos="n2" xml:id="a02262-012-a-0120">injuries</w> <w lemma="afford" pos="vvb" xml:id="a02262-012-a-0130" reg="afford">affor'd</w> <pc xml:id="a02262-012-a-0140" unit="sentence">.</pc> </l> <l xml:id="a02262-e104110"> <w lemma="but" pos="acp-cc" xml:id="a02262-012-a-0150">but</w> <w lemma="oh" pos="uh" xml:id="a02262-012-a-0160" reg="oh">o</w> <w lemma="blind" pos="j" xml:id="a02262-012-a-0170" reg="blind">blinde</w> <w lemma="mischief" pos="n1" xml:id="a02262-012-a-0180">mischief</w> <pc xml:id="a02262-012-a-0190" unit="sentence">!</pc> <w lemma="ay" pos="uh" xml:id="a02262-012-a-0200" reg="ay">i</w> <pc xml:id="a02262-012-a-0210">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-012-a-0220">who</w> <w lemma="give" pos="vvd" xml:id="a02262-012-a-0230">gave</w> <w lemma="the" pos="d" xml:id="a02262-012-a-0240">the</w> <w lemma="wound" pos="n1" xml:id="a02262-012-a-0250">wound</w> <pc xml:id="a02262-012-a-0260">,</pc> </l> <l xml:id="a02262-e104120"> <w lemma="be" pos="vvm" xml:id="a02262-012-a-0270">am</w> <w lemma="leave" pos="vvn" xml:id="a02262-012-a-0280">left</w> <w lemma="at" pos="acp-p" xml:id="a02262-012-a-0290">at</w> <w lemma="large" pos="j" xml:id="a02262-012-a-0300">large</w> <pc xml:id="a02262-012-a-0310">;</pc> <w lemma="and" pos="cc" xml:id="a02262-012-a-0320">and</w> <w lemma="he" pos="pns" xml:id="a02262-012-a-0330">he</w> <pc xml:id="a02262-012-a-0340">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-012-a-0350">who</w> <w lemma="heal" pos="vvn" xml:id="a02262-012-a-0360" reg="healed">heal'd</w> <w lemma="it" pos="pn" xml:id="a02262-012-a-0370">it</w> <pc xml:id="a02262-012-a-0380">,</pc> <w lemma="bind" pos="vvn" xml:id="a02262-012-a-0390">bound</w> <pc xml:id="a02262-012-a-0400" unit="sentence">.</pc> </l> <l xml:id="a02262-e104130"> <w lemma="o" pos="uh" xml:id="a02262-012-a-0410">o</w> <w lemma="peter" pos="n1-nn" xml:id="a02262-012-a-0420" rendition="#hi">peter</w> <pc xml:id="a02262-012-a-0430" rendition="#hi">,</pc> <w lemma="can" pos="vm2" xml:id="a02262-012-a-0440">canst</w> <w lemma="thou" pos="pns" xml:id="a02262-012-a-0450">thou</w> <w lemma="yet" pos="av" xml:id="a02262-012-a-0460">yet</w> <w lemma="forbear" pos="vvi" xml:id="a02262-012-a-0470" reg="forbear">forbeare</w> <w lemma="to" pos="acp-cs" xml:id="a02262-012-a-0480">to</w> <w lemma="throw" pos="vvi" xml:id="a02262-012-a-0490">throw</w> </l> <l n="80" xml:id="a02262-e104140"> <w lemma="thy" pos="po" xml:id="a02262-012-a-0500">thy</w> <w lemma="body" pos="n1" xml:id="a02262-012-a-0510">body</w> <w lemma="on" pos="acp-p" xml:id="a02262-012-a-0520">on</w> <w lemma="the" pos="d" xml:id="a02262-012-a-0530">the</w> <w lemma="weapon" pos="n2" xml:id="a02262-012-a-0540">weapons</w> <w lemma="of" pos="acp-p" xml:id="a02262-012-a-0550">of</w> <w lemma="the" pos="d" xml:id="a02262-012-a-0560">the</w> <w lemma="foe" pos="n1" xml:id="a02262-012-a-0570">foe</w> <pc xml:id="a02262-012-a-0580" unit="sentence">!</pc> </l> <l xml:id="a02262-e104150"> <w lemma="if" pos="cs" xml:id="a02262-012-a-0590">if</w> <w lemma="thou" pos="pns" xml:id="a02262-012-a-0600">thou</w> <w lemma="will" pos="vmd2" xml:id="a02262-012-a-0610" reg="wouldst">would'st</w> <w lemma="vindicate" pos="vvi" xml:id="a02262-012-a-0620">vindicate</w> <w lemma="thy" pos="po" xml:id="a02262-012-a-0630">thy</w> <w lemma="lord" pos="n1" xml:id="a02262-012-a-0640">lord</w> <pc xml:id="a02262-012-a-0650">,</pc> <w lemma="begin" pos="vvb" xml:id="a02262-012-a-0660">begin</w> </l> <l xml:id="a02262-e104160"> <w lemma="first" pos="ord" xml:id="a02262-012-a-0670">first</w> <w lemma="with" pos="acp-p" xml:id="a02262-012-a-0680">with</w> <w lemma="thyself" pos="px" xml:id="a02262-012-a-0690" reg="thyself">thy selfe</w> <pc xml:id="a02262-012-a-0700">,</pc> <w lemma="and" pos="cc" xml:id="a02262-012-a-0710">and</w> <w lemma="punish" pos="vvi" xml:id="a02262-012-a-0720">punish</w> <w lemma="thy" pos="po" xml:id="a02262-012-a-0730">thy</w> <w lemma="own" pos="d" xml:id="a02262-012-a-0740">own</w> <w lemma="sin" pos="n1" xml:id="a02262-012-a-0750">sin</w> <pc xml:id="a02262-012-a-0760" unit="sentence">.</pc> </l> <l xml:id="a02262-e104170"> <w lemma="thou" pos="pns" xml:id="a02262-012-a-0770">thou</w> <w lemma="that" pos="cs" xml:id="a02262-012-a-0780">that</w> <w lemma="dare" pos="vv2" xml:id="a02262-012-a-0790">dar'st</w> <w lemma="menace" pos="vvi" xml:id="a02262-012-a-0800">menace</w> <w lemma="army" pos="n2" xml:id="a02262-012-a-0810">armies</w> <pc xml:id="a02262-012-a-0820">,</pc> <w lemma="thou" pos="pns" xml:id="a02262-012-a-0830">thou</w> <w lemma="that" pos="cs" xml:id="a02262-012-a-0840">that</w> <w lemma="be" pos="vv2" xml:id="a02262-012-a-0850">art</w> </l> <l xml:id="a02262-e104180"> <w lemma="fierce" pos="j" xml:id="a02262-012-a-0860">fierce</w> <pc xml:id="a02262-012-a-0870">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-012-a-0880">as</w> <w lemma="a" pos="d" xml:id="a02262-012-a-0890">a</w> <w lemma="midian" pos="j-nn" xml:id="a02262-012-a-0900">midian</w> <w lemma="tiger" pos="n1" xml:id="a02262-012-a-0910" reg="tiger">tyger</w> <pc xml:id="a02262-012-a-0920">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-012-a-0930">of</w> <w lemma="a" pos="d" xml:id="a02262-012-a-0940">a</w> <w lemma="heart" pos="n1" xml:id="a02262-012-a-0950">heart</w> </l> <l n="85" xml:id="a02262-e104190"> <w lemma="invincible" pos="j" xml:id="a02262-012-a-0960">invincible</w> <pc xml:id="a02262-012-a-0970">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-012-a-0980">nor</w> <w lemma="know" pos="vvz" xml:id="a02262-012-a-0990">knows</w> <w lemma="what" pos="crq-r" xml:id="a02262-012-a-1000">what</w> <w lemma="it" pos="pn" xml:id="a02262-012-a-1010" type="contract1" reg="'t">'t</w> <w xml:id="a02262-012-a-1010c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="to" pos="acp-cs" xml:id="a02262-012-a-1020">to</w> <w lemma="dread" pos="vvi" xml:id="a02262-012-a-1030">dread</w> <pc xml:id="a02262-012-a-1040">;</pc> </l> <l xml:id="a02262-e104200"> <w lemma="with" pos="acp-p" xml:id="a02262-012-a-1050" reg="with">vvith</w> <w lemma="fortune" pos="n1" xml:id="a02262-012-a-1060">fortune</w> <pc xml:id="a02262-012-a-1070">,</pc> <w lemma="at" pos="acp-p" xml:id="a02262-012-a-1080">at</w> <w lemma="the" pos="d" xml:id="a02262-012-a-1090">the</w> <w lemma="first" pos="ord" xml:id="a02262-012-a-1100">first</w> <w lemma="encounter" pos="n1" xml:id="a02262-012-a-1110" reg="encounter">incounter</w> <pc xml:id="a02262-012-a-1120">,</pc> <w lemma="flee" pos="vvd" xml:id="a02262-012-a-1130">fled</w> <pc xml:id="a02262-012-a-1140" unit="sentence">.</pc> </l> <l xml:id="a02262-e104210"> <w lemma="a" pos="d" xml:id="a02262-012-a-1150">a</w> <w lemma="fugitive" pos="n1_j" xml:id="a02262-012-a-1160">fugitive</w> <pc xml:id="a02262-012-a-1170">,</pc> <w lemma="a" pos="d" xml:id="a02262-012-a-1180">a</w> <w lemma="rebel" pos="n1" xml:id="a02262-012-a-1190">rebel</w> <pc xml:id="a02262-012-a-1200">;</pc> <w lemma="one" pos="pi" xml:id="a02262-012-a-1210">one</w> <w lemma="that" pos="cs" xml:id="a02262-012-a-1220">that</w> <w lemma="have" pos="vvz" xml:id="a02262-012-a-1230">hath</w> </l> <l xml:id="a02262-e104220"> <w lemma="all" pos="d" xml:id="a02262-012-a-1240">all</w> <w lemma="crime" pos="n2" xml:id="a02262-012-a-1250">crimes</w> <w lemma="commit" pos="vvn" xml:id="a02262-012-a-1260">committed</w> <w lemma="in" pos="acp-p" xml:id="a02262-012-a-1270">in</w> <w lemma="this" pos="d" xml:id="a02262-012-a-1280">this</w> <w lemma="breach" pos="n1" xml:id="a02262-012-a-1290">breach</w> <w lemma="of" pos="acp-p" xml:id="a02262-012-a-1300">of</w> <w lemma="faith" pos="n1" xml:id="a02262-012-a-1310">faith</w> <pc xml:id="a02262-012-a-1320" unit="sentence">.</pc> </l> <l xml:id="a02262-e104230"> <w lemma="who" pos="crq-r" xml:id="a02262-012-a-1330" reg="who">vvho</w> <w lemma="tower" pos="vvg" xml:id="a02262-012-a-1340" reg="towering">towring</w> <w lemma="hope" pos="n2" xml:id="a02262-012-a-1350">hopes</w> <w lemma="on" pos="acp-p" xml:id="a02262-012-a-1360">on</w> <w lemma="his" pos="po" xml:id="a02262-012-a-1370">his</w> <w lemma="own" pos="d" xml:id="a02262-012-a-1380">own</w> <w lemma="strength" pos="n1" xml:id="a02262-012-a-1390">strength</w> <w lemma="erect" pos="vvz" xml:id="a02262-012-a-1400">erects</w> <pc xml:id="a02262-012-a-1410">,</pc> </l> <l n="90" xml:id="a02262-e104240"> <w lemma="nor" pos="cc-x" xml:id="a02262-012-a-1420">nor</w> <w lemma="the" pos="d" xml:id="a02262-012-a-1430">the</w> <w lemma="self-flattering" pos="j" xml:id="a02262-012-a-1440" reg="self-flattering">selfe-flattering</w> <w lemma="mind" pos="n2" xml:id="a02262-012-a-1450" reg="minds">mindes</w> <w lemma="deceit" pos="n1" xml:id="a02262-012-a-1460">deceit</w> <w lemma="suspect" pos="vvz" xml:id="a02262-012-a-1470">suspects</w> <pc xml:id="a02262-012-a-1480">,</pc> </l> <l xml:id="a02262-e104250"> <w lemma="but" pos="acp-cc" xml:id="a02262-012-a-1490">but</w> <w lemma="his" pos="po" xml:id="a02262-012-a-1500">his</w> <w lemma="vain" pos="j" xml:id="a02262-012-a-1510" reg="vain">vaine</w> <w lemma="virtue" pos="n1" xml:id="a02262-012-a-1520" reg="virtue">vertue</w> <w lemma="trust" pos="vvi" xml:id="a02262-012-a-1530">trust</w> <pc xml:id="a02262-012-a-1540">;</pc> <w lemma="let" pos="vvb" xml:id="a02262-012-a-1550">let</w> <w lemma="he" pos="pno" xml:id="a02262-012-a-1560">him</w> <w lemma="in" pos="acp-p" xml:id="a02262-012-a-1570">in</w> <w lemma="i" pos="pno" xml:id="a02262-012-a-1580">me</w> </l> <l xml:id="a02262-e104260"> <w lemma="the" pos="d" xml:id="a02262-012-a-1590">the</w> <w lemma="sad" pos="j" xml:id="a02262-012-a-1600">sad</w> <w lemma="example" pos="n1" xml:id="a02262-012-a-1610">example</w> <w lemma="of" pos="acp-p" xml:id="a02262-012-a-1620">of</w> <w lemma="his" pos="po" xml:id="a02262-012-a-1630">his</w> <w lemma="frailty" pos="n1" xml:id="a02262-012-a-1640">frailty</w> <w lemma="see" pos="vvi" xml:id="a02262-012-a-1650">see</w> <pc xml:id="a02262-012-a-1660">:</pc> </l> <l xml:id="a02262-e104270"> <w lemma="from" pos="acp-p" xml:id="a02262-012-a-1670">from</w> <w lemma="slippery" pos="j" xml:id="a02262-012-a-1680">slippery</w> <w lemma="height" pos="n2" xml:id="a02262-012-a-1690">heights</w> <w lemma="how" pos="crq-cs" xml:id="a02262-012-a-1700">how</w> <w lemma="prone" pos="av_j" xml:id="a02262-012-a-1710" reg="prone">pronely</w> <w lemma="mortal" pos="n2_j" xml:id="a02262-012-a-1720">mortals</w> <w lemma="slide" pos="vvb" xml:id="a02262-012-a-1730">slide</w> <pc xml:id="a02262-012-a-1740">;</pc> </l> <l xml:id="a02262-e104280"> <w lemma="their" pos="po" xml:id="a02262-012-a-1750">their</w> <w lemma="heady" pos="j" xml:id="a02262-012-a-1760">heady</w> <w lemma="error" pos="n2" xml:id="a02262-012-a-1770">errors</w> <w lemma="punish" pos="vvg" xml:id="a02262-012-a-1780">punishing</w> <w lemma="their" pos="po" xml:id="a02262-012-a-1790">their</w> <w lemma="pride" pos="n1" xml:id="a02262-012-a-1800">pride</w> <pc xml:id="a02262-012-a-1810" unit="sentence">.</pc> </l> <l n="95" xml:id="a02262-e104290"> <w lemma="what" pos="crq-q" xml:id="a02262-012-a-1820" reg="what">vvhat</w> <w lemma="can" pos="vmb" xml:id="a02262-012-a-1830">can</w> <w lemma="i" pos="pns" xml:id="a02262-012-a-1840">i</w> <w lemma="add" pos="vvi" xml:id="a02262-012-a-1850" reg="add">adde</w> <w lemma="to" pos="acp-p" xml:id="a02262-012-a-1860">to</w> <w lemma="these" pos="d" xml:id="a02262-012-a-1870">these</w> <w lemma="misdeed" pos="n2" xml:id="a02262-012-a-1880">misdeeds</w> <w lemma="of" pos="acp-p" xml:id="a02262-012-a-1890">of</w> <w lemma="i" pos="png" xml:id="a02262-012-a-1900">mine</w> <pc xml:id="a02262-012-a-1910" unit="sentence">!</pc> </l> <l xml:id="a02262-e104300"> <w lemma="who" pos="crq-r" xml:id="a02262-012-a-1920" reg="who">vvho</w> <w lemma="have" pos="vvb" xml:id="a02262-012-a-1930">have</w> <w lemma="defile" pos="vvn" xml:id="a02262-012-a-1940" reg="defiled">defil'd</w> <w lemma="the" pos="d" xml:id="a02262-012-a-1950">the</w> <w lemma="water" pos="n1" xml:id="a02262-012-a-1960">water</w> <pc xml:id="a02262-012-a-1970">,</pc> <w lemma="bread" pos="n1" xml:id="a02262-012-a-1980">bread</w> <pc xml:id="a02262-012-a-1990">,</pc> <w lemma="and" pos="cc" xml:id="a02262-012-a-2000">and</w> <w lemma="wine" pos="n1" xml:id="a02262-012-a-2010">wine</w> <pc xml:id="a02262-012-a-2020">,</pc> </l> <l xml:id="a02262-e104310"> <w lemma="with" pos="acp-p" xml:id="a02262-012-a-2030" reg="with">vvith</w> <w lemma="my" pos="po" xml:id="a02262-012-a-2040">my</w> <w lemma="abhor" pos="j_vn" xml:id="a02262-012-a-2050" reg="abhorred">abhor'd</w> <w lemma="defection" pos="n1" xml:id="a02262-012-a-2060">defection</w> <pc xml:id="a02262-012-a-2070" unit="sentence">!</pc> <w lemma="o" pos="uh" xml:id="a02262-012-a-2080">o</w> <pc xml:id="a02262-012-a-2090">,</pc> <w lemma="can" pos="vmd" xml:id="a02262-012-a-2100">could</w> <w lemma="i" pos="pns" xml:id="a02262-012-a-2110">i</w> </l> <l xml:id="a02262-e104320"> <w lemma="those" pos="d" xml:id="a02262-012-a-2120">those</w> <w lemma="lip" pos="n2" xml:id="a02262-012-a-2130">lips</w> <w lemma="pollute" pos="vvi" xml:id="a02262-012-a-2140">pollute</w> <w lemma="with" pos="acp-p" xml:id="a02262-012-a-2150">with</w> <w lemma="wilful" pos="j" xml:id="a02262-012-a-2160" reg="wilful">wilfull</w> <w lemma="perjury" pos="n1" xml:id="a02262-012-a-2170">perjury</w> <pc xml:id="a02262-012-a-2180">,</pc> </l> <l xml:id="a02262-e104330"> <w lemma="but" pos="acp-cc" xml:id="a02262-012-a-2190">but</w> <w lemma="new" pos="av_j" xml:id="a02262-012-a-2200">newly</w> <w lemma="feast" pos="vvn" xml:id="a02262-012-a-2210">feasted</w> <w lemma="with" pos="acp-p" xml:id="a02262-012-a-2220">with</w> <w lemma="that" pos="d" xml:id="a02262-012-a-2230">that</w> <w lemma="sacred" pos="j" xml:id="a02262-012-a-2240">sacred</w> <w lemma="food" pos="n1" xml:id="a02262-012-a-2250">food</w> <pc xml:id="a02262-012-a-2260">,</pc> </l> <l n="100" xml:id="a02262-e104340"> <w lemma="present" pos="vvg" xml:id="a02262-012-a-2270">presenting</w> <w lemma="his" pos="po" xml:id="a02262-012-a-2280">his</w> <w lemma="tear" pos="j_vn" xml:id="a02262-012-a-2290" reg="torn">torne</w> <w lemma="flesh" pos="n1" xml:id="a02262-012-a-2300">flesh</w> <pc xml:id="a02262-012-a-2310">,</pc> <w lemma="and" pos="cc" xml:id="a02262-012-a-2320">and</w> <w lemma="poured-out" pos="j" xml:id="a02262-012-a-2330" reg="poured-out">powr'd-out</w> <w lemma="blood" pos="n1" xml:id="a02262-012-a-2340">blood</w> <pc xml:id="a02262-012-a-2350" unit="sentence">!</pc> </l> <pb facs="12" n="17" xml:id="a02262-012-b"/> <l xml:id="a02262-e104350"> <w lemma="o" pos="uh" xml:id="a02262-012-b-0010">o</w> <w lemma="piety" pos="n1" xml:id="a02262-012-b-0020">piety</w> <pc xml:id="a02262-012-b-0030">!</pc> <w lemma="for" pos="acp-p" xml:id="a02262-012-b-0040">for</w> <w lemma="this" pos="d" xml:id="a02262-012-b-0050">this</w> <pc xml:id="a02262-012-b-0060">,</pc> <w lemma="thou" pos="pns" xml:id="a02262-012-b-0070">thou</w> <w lemma="renegade" pos="n1" xml:id="a02262-012-b-0080" reg="renegade">renegate</w> <pc xml:id="a02262-012-b-0090">,</pc> </l> <l xml:id="a02262-e104360"> <w lemma="do" pos="vvd" xml:id="a02262-012-b-0100">did</w> <w lemma="jesus" pos="n1-nn" xml:id="a02262-012-b-0110">jesus</w> <w lemma="wash" pos="vvi" xml:id="a02262-012-b-0120">wash</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-0130">thy</w> <w lemma="fly" pos="j_vg" xml:id="a02262-012-b-0140">flying</w> <w lemma="foot" pos="n2" xml:id="a02262-012-b-0150">feet</w> <w lemma="of" pos="acp-p" xml:id="a02262-012-b-0160">of</w> <w lemma="late" pos="j" xml:id="a02262-012-b-0170">late</w> <pc xml:id="a02262-012-b-0180" unit="sentence">!</pc> </l> <l xml:id="a02262-e104370"> <w lemma="not" pos="xx" xml:id="a02262-012-b-0190">not</w> <w lemma="jordan" pos="n1" xml:id="a02262-012-b-0200">jordan</w> <w lemma="with" pos="acp-p" xml:id="a02262-012-b-0210">with</w> <w lemma="two" pos="crd" xml:id="a02262-012-b-0220">two</w> <w lemma="head" pos="n2" xml:id="a02262-012-b-0230">heads</w> <pc xml:id="a02262-012-b-0240">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-012-b-0250">whose</w> <w lemma="water" pos="n2" xml:id="a02262-012-b-0260">waters</w> <w lemma="roll" pos="n1" xml:id="a02262-012-b-0270" reg="roll">roule</w> </l> <l xml:id="a02262-e104380"> <w lemma="from" pos="acp-p" xml:id="a02262-012-b-0280">from</w> <w lemma="snow-top" pos="n1" xml:id="a02262-012-b-0290">snow-top</w> <w lemma="libanus" pos="n1-nn" xml:id="a02262-012-b-0300">libanus</w> <pc xml:id="a02262-012-b-0310">,</pc> <w lemma="can" pos="vmb" xml:id="a02262-012-b-0320">can</w> <w lemma="cleanse" pos="vvi" xml:id="a02262-012-b-0330">cleanse</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-0340">thy</w> <w lemma="soul" pos="n1" xml:id="a02262-012-b-0350" reg="soul">soule</w> <pc xml:id="a02262-012-b-0360">:</pc> </l> <l n="105" xml:id="a02262-e104390"> <w lemma="not" pos="xx" xml:id="a02262-012-b-0370">not</w> <w lemma="thou" pos="pns" xml:id="a02262-012-b-0380">thou</w> <w lemma="callirhoe" pos="n1-nn" xml:id="a02262-012-b-0390">callirhoe</w> <pc xml:id="a02262-012-b-0400">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-012-b-0410">nor</w> <w lemma="that" pos="d" xml:id="a02262-012-b-0420">that</w> <w lemma="ample" pos="j" xml:id="a02262-012-b-0430">ample</w> <w lemma="lake" pos="n1" xml:id="a02262-012-b-0440">lake</w> <pc xml:id="a02262-012-b-0450">,</pc> </l> <l xml:id="a02262-e104400"> <w lemma="from" pos="acp-p" xml:id="a02262-012-b-0460">from</w> <w lemma="who" pos="crq-rg" xml:id="a02262-012-b-0470">whose</w> <w lemma="forsake" pos="j_vn" xml:id="a02262-012-b-0480">forsaken</w> <w lemma="shore" pos="n1" xml:id="a02262-012-b-0490">shore</w> <w lemma="my" pos="po" xml:id="a02262-012-b-0500">my</w> <w lemma="birth" pos="n1" xml:id="a02262-012-b-0510">birth</w> <w lemma="i" pos="pns" xml:id="a02262-012-b-0520">i</w> <w lemma="take" pos="vvb" xml:id="a02262-012-b-0530">take</w> <pc xml:id="a02262-012-b-0540">,</pc> </l> <l xml:id="a02262-e104410"> <w lemma="can" pos="vmd2" xml:id="a02262-012-b-0550" reg="couldst">could'st</w> <w lemma="thou" pos="pns" xml:id="a02262-012-b-0560">thou</w> <w lemma="blue" pos="j" xml:id="a02262-012-b-0570">blue</w> <w lemma="nereus" pos="n1-nn" xml:id="a02262-012-b-0580">nereus</w> <pc xml:id="a02262-012-b-0590">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-012-b-0600">in</w> <w lemma="who" pos="crq-rg" xml:id="a02262-012-b-0610">whose</w> <w lemma="trouble" pos="j_vn" xml:id="a02262-012-b-0620">troubled</w> <w lemma="deep" pos="j" xml:id="a02262-012-b-0630">deep</w> </l> <l xml:id="a02262-e104420"> <w lemma="nile" pos="n1g-nn" xml:id="a02262-012-b-0640" reg="nile's">niles</w> <w lemma="seven" pos="crd" xml:id="a02262-012-b-0650">seven</w> <w lemma="large" pos="j" xml:id="a02262-012-b-0660">large</w> <w lemma="mouth" pos="n2" xml:id="a02262-012-b-0670" reg="mouths">mouthes</w> <w lemma="their" pos="po" xml:id="a02262-012-b-0680">their</w> <w lemma="foam" pos="j_vg" xml:id="a02262-012-b-0690" reg="foaming">foming</w> <w lemma="current" pos="n2" xml:id="a02262-012-b-0700">currents</w> <w lemma="steep" pos="vvi" xml:id="a02262-012-b-0710">steep</w> <pc xml:id="a02262-012-b-0720">,</pc> </l> <l xml:id="a02262-e104430"> <w lemma="or" pos="cc" xml:id="a02262-012-b-0730">or</w> <w lemma="that" pos="d" xml:id="a02262-012-b-0740">that</w> <w lemma="red" pos="j" xml:id="a02262-012-b-0750">red</w> <w lemma="sea" pos="n1" xml:id="a02262-012-b-0760">sea</w> <pc xml:id="a02262-012-b-0770">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-012-b-0780">whose</w> <w lemma="wave" pos="n2" xml:id="a02262-012-b-0790">waves</w> <w lemma="in" pos="acp-p" xml:id="a02262-012-b-0800">in</w> <w lemma="rampire" pos="n2" xml:id="a02262-012-b-0810">rampires</w> <w lemma="stand" pos="vvd" xml:id="a02262-012-b-0820">stood</w> </l> <l n="110" xml:id="a02262-e104440"> <w lemma="while" pos="cs" xml:id="a02262-012-b-0830">while</w> <w lemma="our" pos="po" xml:id="a02262-012-b-0840">our</w> <w lemma="forefather" pos="n2" xml:id="a02262-012-b-0850" reg="forefathers">fore-fathers</w> <w lemma="past" pos="acp-p" xml:id="a02262-012-b-0860">past</w> <w lemma="the" pos="d" xml:id="a02262-012-b-0870">the</w> <w lemma="part" pos="j_vn" xml:id="a02262-012-b-0880">parted</w> <w lemma="flood" pos="n1" xml:id="a02262-012-b-0890">flood</w> <pc xml:id="a02262-012-b-0900" unit="sentence">?</pc> </l> <l xml:id="a02262-e104450"> <w lemma="these" pos="d" xml:id="a02262-012-b-0910">these</w> <w lemma="purge" pos="j_vg" xml:id="a02262-012-b-0920">purging</w> <w lemma="stream" pos="n2" xml:id="a02262-012-b-0930" reg="streams">streames</w> <w lemma="from" pos="acp-p" xml:id="a02262-012-b-0940">from</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-0950">thy</w> <w lemma="own" pos="d" xml:id="a02262-012-b-0960">own</w> <w lemma="spring" pos="n2" xml:id="a02262-012-b-0970">springs</w> <w lemma="must" pos="vmb" xml:id="a02262-012-b-0980">must</w> <w lemma="flow" pos="vvi" xml:id="a02262-012-b-0990">flow</w> <pc xml:id="a02262-012-b-1000" unit="sentence">.</pc> </l> <l xml:id="a02262-e104460"> <w lemma="repentance" pos="n1" xml:id="a02262-012-b-1010">repentance</w> <pc xml:id="a02262-012-b-1020">,</pc> <w lemma="why" pos="crq-q" xml:id="a02262-012-b-1030">why</w> <w lemma="be" pos="vvb" xml:id="a02262-012-b-1040">are</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-1050">thy</w> <w lemma="complaint" pos="n2" xml:id="a02262-012-b-1060">complaints</w> <w lemma="so" pos="av" xml:id="a02262-012-b-1070">so</w> <w lemma="slow" pos="j" xml:id="a02262-012-b-1080">slow</w> <pc xml:id="a02262-012-b-1090" unit="sentence">!</pc> </l> <l xml:id="a02262-e104470"> <w lemma="raise" pos="vvb" xml:id="a02262-012-b-1100">raise</w> <w lemma="storm" pos="n2" xml:id="a02262-012-b-1110" reg="storms">stormes</w> <w lemma="of" pos="acp-p" xml:id="a02262-012-b-1120">of</w> <w lemma="sigh" pos="n2" xml:id="a02262-012-b-1130" reg="sighs">sighes</w> <pc xml:id="a02262-012-b-1140">;</pc> <w lemma="let" pos="vvb" xml:id="a02262-012-b-1150">let</w> <w lemma="tear" pos="n2" xml:id="a02262-012-b-1160" reg="tears">teares</w> <w lemma="in" pos="acp-p" xml:id="a02262-012-b-1170">in</w> <w lemma="torrent" pos="n2" xml:id="a02262-012-b-1180">torrents</w> <w lemma="fall" pos="vvi" xml:id="a02262-012-b-1190">fall</w> <pc xml:id="a02262-012-b-1200">,</pc> </l> <l xml:id="a02262-e104480"> <w lemma="and" pos="cc" xml:id="a02262-012-b-1210">and</w> <w lemma="on" pos="acp-p" xml:id="a02262-012-b-1220">on</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-1230">thy</w> <w lemma="blush" pos="j_vg" xml:id="a02262-012-b-1240">blushing</w> <w lemma="cheek" pos="n2" xml:id="a02262-012-b-1250" reg="cheeks">cheekes</w> <w lemma="deep" pos="j" xml:id="a02262-012-b-1260">deep</w> <w lemma="furrow" pos="n2" xml:id="a02262-012-b-1270">furrows</w> <w lemma="gall" pos="n1" xml:id="a02262-012-b-1280">gall</w> <pc xml:id="a02262-012-b-1290" unit="sentence">.</pc> </l> <l n="115" xml:id="a02262-e104490"> <w lemma="o" pos="uh" xml:id="a02262-012-b-1300">o</w> <w lemma="so" pos="av" xml:id="a02262-012-b-1310">so</w> <pc xml:id="a02262-012-b-1320">!</pc> <w lemma="run" pos="vvb" xml:id="a02262-012-b-1330">run</w> <w lemma="free" pos="av_j" xml:id="a02262-012-b-1340">freely</w> <pc xml:id="a02262-012-b-1350">:</pc> <w lemma="beat" pos="vvb" xml:id="a02262-012-b-1360">beat</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-1370">thy</w> <w lemma="stubborn" pos="j" xml:id="a02262-012-b-1380">stubborn</w> <w lemma="breast" pos="n1" xml:id="a02262-012-b-1390">breast</w> <pc xml:id="a02262-012-b-1400">:</pc> </l> <l xml:id="a02262-e104500"> <w lemma="here" pos="av" xml:id="a02262-012-b-1410">here</w> <w lemma="spend" pos="vvb" xml:id="a02262-012-b-1420">spend</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-1430">thy</w> <w lemma="rage" pos="n1" xml:id="a02262-012-b-1440">rage</w> <pc xml:id="a02262-012-b-1450">;</pc> <w lemma="these" pos="d" xml:id="a02262-012-b-1460">these</w> <w lemma="blow" pos="n2" xml:id="a02262-012-b-1470" reg="blows">blowes</w> <w lemma="become" pos="vvb" xml:id="a02262-012-b-1480">become</w> <w lemma="thou" pos="pno" xml:id="a02262-012-b-1490">thee</w> <w lemma="best" pos="j-s" xml:id="a02262-012-b-1500">best</w> <pc xml:id="a02262-012-b-1510" unit="sentence">.</pc> </l> <l xml:id="a02262-e104510"> <w lemma="this" pos="d" xml:id="a02262-012-b-1520">this</w> <pc xml:id="a02262-012-b-1530">,</pc> <w lemma="wretched" pos="j" xml:id="a02262-012-b-1540">wretched</w> <w lemma="cephas" pos="n1-nn" xml:id="a02262-012-b-1550">cephas</w> <pc xml:id="a02262-012-b-1560">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-012-b-1570">for</w> <w lemma="thy" pos="po" xml:id="a02262-012-b-1580">thy</w> <w lemma="crime" pos="n2" xml:id="a02262-012-b-1590">crimes</w> <w lemma="i" pos="pns" xml:id="a02262-012-b-1600">i</w> <w lemma="owe" pos="vvb" xml:id="a02262-012-b-1610">owe</w> <pc xml:id="a02262-012-b-1620">:</pc> </l> <l xml:id="a02262-e104520"> <w lemma="what" pos="crq-q" xml:id="a02262-012-b-1630">what</w> <w lemma="can" pos="vmb" xml:id="a02262-012-b-1640">can</w> <w lemma="i" pos="pns" xml:id="a02262-012-b-1650">i</w> <w lemma="for" pos="acp-p" xml:id="a02262-012-b-1660">for</w> <w lemma="my" pos="po" xml:id="a02262-012-b-1670">my</w> <w lemma="injure" pos="j_vn" xml:id="a02262-012-b-1680" reg="injured">injur'd</w> <w lemma="lord" pos="n1" xml:id="a02262-012-b-1690">lord</w> <w lemma="bestow" pos="vvb" xml:id="a02262-012-b-1700">bestow</w> <pc xml:id="a02262-012-b-1710" unit="sentence">!</pc> </l> <l xml:id="a02262-e104530"> <w lemma="my" pos="po" xml:id="a02262-012-b-1720">my</w> <w lemma="deed" pos="n2" xml:id="a02262-012-b-1730">deeds</w> <w lemma="and" pos="cc" xml:id="a02262-012-b-1740">and</w> <w lemma="suffering" pos="n2" xml:id="a02262-012-b-1750">sufferings</w> <w lemma="disproportion" pos="vvn" xml:id="a02262-012-b-1760" reg="disproportioned">disproportion'd</w> <w lemma="be" pos="vvb" xml:id="a02262-012-b-1770">are</w> <pc xml:id="a02262-012-b-1780">;</pc> </l> <l n="120" xml:id="a02262-e104540"> <w lemma="nor" pos="cc-x" xml:id="a02262-012-b-1790">nor</w> <w lemma="must" pos="vmb" xml:id="a02262-012-b-1800">must</w> <w lemma="they" pos="pns" xml:id="a02262-012-b-1810">they</w> <w lemma="in" pos="acp-p" xml:id="a02262-012-b-1820">in</w> <w lemma="a" pos="d" xml:id="a02262-012-b-1830">an</w> <w lemma="equal" pos="j" xml:id="a02262-012-b-1840" reg="equal">equall</w> <w lemma="sorrow" pos="n1" xml:id="a02262-012-b-1850">sorrow</w> <w lemma="share" pos="n1" xml:id="a02262-012-b-1860">share</w> <pc xml:id="a02262-012-b-1870" unit="sentence">.</pc> </l> <l xml:id="a02262-e104550"> <w lemma="shall" pos="vmd" xml:id="a02262-012-b-1880">should</w> <w lemma="this" pos="d" xml:id="a02262-012-b-1890">this</w> <w lemma="night" pos="n1" xml:id="a02262-012-b-1900">night</w> <w lemma="ever" pos="av" xml:id="a02262-012-b-1910">ever</w> <w lemma="last" pos="ord" xml:id="a02262-012-b-1920">last</w> <pc xml:id="a02262-012-b-1930">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-012-b-1940">to</w> <w lemma="propagate" pos="vvi" xml:id="a02262-012-b-1950">propagate</w> </l> <l xml:id="a02262-e104560"> <w lemma="increase" pos="vvg" xml:id="a02262-012-b-1960">increasing</w> <w lemma="sorrow" pos="n2" xml:id="a02262-012-b-1970" reg="sorrows">sorrowes</w> <pc xml:id="a02262-012-b-1980">,</pc> <w lemma="till" pos="acp-cs" xml:id="a02262-012-b-1990">till</w> <w lemma="subdue" pos="vvn" xml:id="a02262-012-b-2000" reg="subdued">subdu'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-012-b-2010">by</w> <w lemma="fate" pos="n1" xml:id="a02262-012-b-2020">fate</w> <pc xml:id="a02262-012-b-2030">,</pc> </l> <l xml:id="a02262-e104570"> <w lemma="my" pos="po" xml:id="a02262-012-b-2040">my</w> <w lemma="penitent" pos="j" xml:id="a02262-012-b-2050">penitent</w> <w lemma="soul" pos="n1" xml:id="a02262-012-b-2060" reg="soul">soule</w> <w lemma="this" pos="d" xml:id="a02262-012-b-2070">this</w> <w lemma="waste" pos="j_vn" xml:id="a02262-012-b-2080">wasted</w> <w lemma="flesh" pos="n1" xml:id="a02262-012-b-2090">flesh</w> <w lemma="forsake" pos="vvi" xml:id="a02262-012-b-2100">forsake</w> <pc xml:id="a02262-012-b-2110">;</pc> </l> <l xml:id="a02262-e104580"> <w lemma="yet" pos="av" xml:id="a02262-012-b-2120">yet</w> <w lemma="can" pos="vmb" xml:id="a02262-012-b-2130">can</w> <w lemma="my" pos="po" xml:id="a02262-012-b-2140">my</w> <w lemma="guilt" pos="n1" xml:id="a02262-012-b-2150">guilt</w> <w lemma="no" pos="d-x" xml:id="a02262-012-b-2160">no</w> <w lemma="reparation" pos="n1" xml:id="a02262-012-b-2170">reparation</w> <w lemma="make" pos="vvi" xml:id="a02262-012-b-2180">make</w> <pc xml:id="a02262-012-b-2190" unit="sentence">.</pc> </l> <l n="125" xml:id="a02262-e104590"> <w lemma="swell" pos="j_vn" xml:id="a02262-012-b-2200" reg="swollen">swoln</w> <w lemma="eye" pos="n2" xml:id="a02262-012-b-2210">eyes</w> <pc xml:id="a02262-012-b-2220">,</pc> <w lemma="now" pos="av" xml:id="a02262-012-b-2230">now</w> <w lemma="weep" pos="vvb" xml:id="a02262-012-b-2240">weep</w> <w lemma="you" pos="pn" xml:id="a02262-012-b-2250">you</w> <pc xml:id="a02262-012-b-2260">?</pc> <w lemma="than" pos="cs" xml:id="a02262-012-b-2270" reg="than">then</w> <w lemma="you" pos="pn" xml:id="a02262-012-b-2280">you</w> <w lemma="shall" pos="vmd" xml:id="a02262-012-b-2290">should</w> <w lemma="have" pos="vvi" xml:id="a02262-012-b-2300">have</w> <w lemma="weep" pos="vvn" xml:id="a02262-012-b-2310">wept</w> <pc xml:id="a02262-012-b-2320">,</pc> </l> <l xml:id="a02262-e104600"> <w lemma="besprinkle" pos="vvn" xml:id="a02262-012-b-2330">besprinkled</w> <w lemma="my" pos="po" xml:id="a02262-012-b-2340">my</w> <w lemma="devotion" pos="n1" xml:id="a02262-012-b-2350">devotion</w> <pc xml:id="a02262-012-b-2360">,</pc> <w lemma="and" pos="cc" xml:id="a02262-012-b-2370">and</w> <w lemma="have" pos="vvb" xml:id="a02262-012-b-2380">have</w> <w lemma="keep" pos="vvn" xml:id="a02262-012-b-2390">kept</w> </l> <pb facs="13" n="18" xml:id="a02262-013-a"/> <l xml:id="a02262-e104610"> <w lemma="that" pos="cs" xml:id="a02262-013-a-0010">that</w> <w lemma="holy" pos="j" xml:id="a02262-013-a-0020">holy</w> <w lemma="watch" pos="n1" xml:id="a02262-013-a-0030">watch</w> <pc xml:id="a02262-013-a-0040">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-013-a-0050">when</w> <w lemma="interdict" pos="j_vn" xml:id="a02262-013-a-0060">interdicted</w> <w lemma="sleep" pos="n1" xml:id="a02262-013-a-0070">sleep</w> </l> <l xml:id="a02262-e104620"> <w lemma="your" pos="po" xml:id="a02262-013-a-0080">your</w> <w lemma="drowsy" pos="j" xml:id="a02262-013-a-0090" reg="drowsy">drowsie</w> <w lemma="lid" pos="n2" xml:id="a02262-013-a-0100">lids</w> <w lemma="do" pos="vvd" xml:id="a02262-013-a-0110">did</w> <w lemma="in" pos="acp-p" xml:id="a02262-013-a-0120">in</w> <w lemma="his" pos="po" 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pos="vvd" xml:id="a02262-013-a-0440">threw</w> <pc xml:id="a02262-013-a-0450">;</pc> </l> <l xml:id="a02262-e104660"> <w lemma="or" pos="cc" xml:id="a02262-013-a-0460">or</w> <w lemma="ere" pos="acp-cs" xml:id="a02262-013-a-0470">ere</w> <w lemma="the" pos="d" xml:id="a02262-013-a-0480" type="contract1" reg="th'">th'</w> <w xml:id="a02262-013-a-0480c" type="contract2" lemma="accuse" pos="j_vg" reg="accusing" join="left">accusing</w> <w lemma="bird" pos="n1" xml:id="a02262-013-a-0490">bird</w> <w lemma="of" pos="acp-p" xml:id="a02262-013-a-0500">of</w> <w lemma="dawn" pos="vvg" xml:id="a02262-013-a-0510">dawning</w> <w lemma="draw" pos="vvd" xml:id="a02262-013-a-0520">drew</w> <pc xml:id="a02262-013-a-0530" unit="sentence">.</pc> </l> <l xml:id="a02262-e104670"> <w lemma="where" pos="crq-q" xml:id="a02262-013-a-0540">where</w> <w lemma="shall" pos="vmb" xml:id="a02262-013-a-0550">shall</w> <w lemma="i" pos="pns" xml:id="a02262-013-a-0560">i</w> <w lemma="hide" pos="vvi" 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xml:id="a02262-013-a-0720">fly</w> <w lemma="quick" pos="av_j" xml:id="a02262-013-a-0730">quickly</w> <w lemma="to" pos="acp-p" xml:id="a02262-013-a-0740">to</w> <w lemma="some" pos="d" xml:id="a02262-013-a-0750">some</w> <w lemma="melancholy" pos="j" xml:id="a02262-013-a-0760">melancholy</w> <w lemma="cave" pos="n1" xml:id="a02262-013-a-0770">cave</w> <pc xml:id="a02262-013-a-0780">,</pc> </l> <l xml:id="a02262-e104700"> <w lemma="in" pos="acp-p" xml:id="a02262-013-a-0790">in</w> <w lemma="who" pos="crq-rg" xml:id="a02262-013-a-0800">whose</w> <w lemma="dark" pos="j" xml:id="a02262-013-a-0810">dark</w> <w lemma="entrail" pos="n2" xml:id="a02262-013-a-0820">entrails</w> <w lemma="thou" pos="pns" xml:id="a02262-013-a-0830">thou</w> <w lemma="may" pos="vm2" xml:id="a02262-013-a-0840" reg="mayst">maist</w> <w lemma="find" pos="vvi" xml:id="a02262-013-a-0850" reg="find">finde</w> <w lemma="a" pos="d" xml:id="a02262-013-a-0860">a</w> <w lemma="grave" pos="j" xml:id="a02262-013-a-0870">grave</w> </l> <l xml:id="a02262-e104710"> <w lemma="to" pos="acp-cs" xml:id="a02262-013-a-0880">to</w> <w lemma="bury" pos="vvi" xml:id="a02262-013-a-0890">bury</w> <w lemma="thou" pos="pno" xml:id="a02262-013-a-0900">thee</w> <w lemma="alive" pos="j" xml:id="a02262-013-a-0910">alive</w> <pc xml:id="a02262-013-a-0920">:</pc> <w lemma="there" pos="av" xml:id="a02262-013-a-0930">there</w> <w lemma="waste" pos="vvi" xml:id="a02262-013-a-0940">waste</w> <w lemma="thy" pos="po" xml:id="a02262-013-a-0950">thy</w> <w lemma="year" pos="n2" xml:id="a02262-013-a-0960" reg="years">yeares</w> </l> <l xml:id="a02262-e104720"> <w lemma="in" pos="acp-p" xml:id="a02262-013-a-0970">in</w> <w lemma="cherish" pos="vvn" xml:id="a02262-013-a-0980" reg="cherished">chearisht</w> <w lemma="sorrow" pos="n1" xml:id="a02262-013-a-0990">sorrow</w> <pc xml:id="a02262-013-a-1000">,</pc> <w lemma="and" pos="cc" xml:id="a02262-013-a-1010">and</w> <w lemma="unwitnessed" pos="j" 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pos="n1g-nn" xml:id="a02262-013-a-1160" reg="quirinus'">quirinus</w> <w lemma="sire" pos="n1" xml:id="a02262-013-a-1170">sire</w> <pc xml:id="a02262-013-a-1180">;</pc> </l> <l n="140" xml:id="a02262-e104760"> <w lemma="you" pos="pn" xml:id="a02262-013-a-1190">you</w> <w lemma="household" pos="n1" xml:id="a02262-013-a-1200" reg="household">houshold</w> <w lemma="god" pos="n2" xml:id="a02262-013-a-1210">gods</w> <pc xml:id="a02262-013-a-1220">,</pc> <w lemma="snatch" pos="vvd" xml:id="a02262-013-a-1230" reg="snatched">snatcht</w> <w lemma="from" pos="acp-p" xml:id="a02262-013-a-1240">from</w> <w lemma="troy" pos="n1g-nn" xml:id="a02262-013-a-1250" reg="troy's">troys</w> <w lemma="funeral" pos="n1" xml:id="a02262-013-a-1260" reg="funeral">funerall</w> <w lemma="fire" pos="n1" xml:id="a02262-013-a-1270">fire</w> <pc xml:id="a02262-013-a-1280">,</pc> </l> <l xml:id="a02262-e104770"> <w lemma="with" pos="acp-p" xml:id="a02262-013-a-1290">with</w> <w lemma="great" pos="j-c" xml:id="a02262-013-a-1300">greater</w> <w lemma="zeal" pos="n1" xml:id="a02262-013-a-1310">zeal</w> <w lemma="adore" pos="vvn" xml:id="a02262-013-a-1320" reg="adored">ador'd</w> <pc xml:id="a02262-013-a-1330">;</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-013-a-1340">when</w> <w lemma="shall" pos="vmb" xml:id="a02262-013-a-1350">shall</w> <w lemma="i" pos="pns" xml:id="a02262-013-a-1360">i</w> <w lemma="pay" pos="vvi" xml:id="a02262-013-a-1370">pay</w> </l> <l xml:id="a02262-e104780"> <w lemma="my" pos="po" xml:id="a02262-013-a-1380">my</w> <w lemma="vow" pos="n2" xml:id="a02262-013-a-1390">vows</w> <pc xml:id="a02262-013-a-1400">!</pc> <w lemma="my" pos="po" xml:id="a02262-013-a-1410">my</w> <w lemma="offering" pos="n2" xml:id="a02262-013-a-1420">offerings</w> <w lemma="on" pos="acp-p" xml:id="a02262-013-a-1430">on</w> <w lemma="your" pos="po" xml:id="a02262-013-a-1440">your</w> <w lemma="altar" pos="n2" xml:id="a02262-013-a-1450">altars</w> <w lemma="lay" pos="vvb" xml:id="a02262-013-a-1460">lay</w> <pc xml:id="a02262-013-a-1470" unit="sentence">!</pc> </l> <l xml:id="a02262-e104790"> <w lemma="and" pos="cc" xml:id="a02262-013-a-1480">and</w> <w lemma="see" pos="vvb" xml:id="a02262-013-a-1490">see</w> <w lemma="those" pos="d" xml:id="a02262-013-a-1500">those</w> <w lemma="roof" pos="n2" xml:id="a02262-013-a-1510">roofs</w> <w lemma="which" pos="crq-r" xml:id="a02262-013-a-1520">which</w> <w lemma="top" pos="n1" xml:id="a02262-013-a-1530">top</w> <w lemma="the" pos="d" xml:id="a02262-013-a-1540">the</w> <w lemma="cloud" pos="n2" xml:id="a02262-013-a-1550">clouds</w> <pc xml:id="a02262-013-a-1560">!</pc> <w lemma="the" pos="d" xml:id="a02262-013-a-1570">the</w> <w lemma="beam" pos="n2" xml:id="a02262-013-a-1580">beams</w> </l> <l xml:id="a02262-e104800"> <w lemma="with" pos="acp-p" xml:id="a02262-013-a-1590">with</w> <w lemma="burnish" pos="j_vn" xml:id="a02262-013-a-1600" reg="burnished">burnisht</w> <w lemma="gold" pos="n1" 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pos="crq-r" xml:id="a02262-013-a-1760">who</w> <w lemma="on" pos="acp-p" xml:id="a02262-013-a-1770">on</w> <w lemma="the" pos="d" xml:id="a02262-013-a-1780">the</w> <w lemma="conquer" pos="j_vn" xml:id="a02262-013-a-1790">conquered</w> <w lemma="world" pos="n1" xml:id="a02262-013-a-1800">world</w> <w lemma="impose" pos="vvi" xml:id="a02262-013-a-1810">impose</w> <w lemma="their" pos="po" xml:id="a02262-013-a-1820">their</w> <w lemma="law" pos="n2" xml:id="a02262-013-a-1830" reg="laws">lawes</w> <pc xml:id="a02262-013-a-1840" unit="sentence">!</pc> </l> <l xml:id="a02262-e104830"> <w lemma="and" pos="cc" xml:id="a02262-013-a-1850">and</w> <w lemma="thou" pos="pno" xml:id="a02262-013-a-1860">thee</w> <pc xml:id="a02262-013-a-1870">,</pc> <w lemma="the" pos="d" xml:id="a02262-013-a-1880">the</w> <w lemma="triple" pos="j" xml:id="a02262-013-a-1890">triple</w> <w lemma="earth" pos="n1g" xml:id="a02262-013-a-1900" reg="earth's">earths</w> <w lemma="imperious" pos="j" xml:id="a02262-013-a-1910">imperious</w> <w lemma="guide" pos="n1" xml:id="a02262-013-a-1920">guide</w> <pc xml:id="a02262-013-a-1930">,</pc> </l> <l xml:id="a02262-e104840"> <w lemma="great-souled" pos="j" xml:id="a02262-013-a-1940" reg="great-souled">great-soul'd</w> <w lemma="tiberius" pos="n1-nn" xml:id="a02262-013-a-1950">tiberius</w> <pc xml:id="a02262-013-a-1960">!</pc> <w lemma="whether" pos="cs" xml:id="a02262-013-a-1970">whether</w> <w lemma="thou" pos="pns" xml:id="a02262-013-a-1980">thou</w> <w lemma="reside" pos="vvi" xml:id="a02262-013-a-1990">reside</w> </l> <l xml:id="a02262-e104850"> <w lemma="on" pos="acp-p" xml:id="a02262-013-a-2000">on</w> <w lemma="tiber" pos="n1g-nn" xml:id="a02262-013-a-2010" reg="tiber's">tibers</w> <w lemma="bank" pos="n2" xml:id="a02262-013-a-2020">banks</w> <pc xml:id="a02262-013-a-2030">,</pc> <w lemma="adore" pos="vvn" xml:id="a02262-013-a-2040" reg="adored">ador'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-013-a-2050">by</w> <w lemma="grateful" pos="j" xml:id="a02262-013-a-2060" reg="grateful">gratefull</w> <w lemma="rome" pos="n1-nn" xml:id="a02262-013-a-2070">rome</w> <pc xml:id="a02262-013-a-2080">;</pc> </l> <l n="150" xml:id="a02262-e104860"> <w lemma="ambitious" pos="j" xml:id="a02262-013-a-2090">ambitious</w> <w lemma="of" pos="acp-p" xml:id="a02262-013-a-2100">of</w> <w lemma="his" pos="po" xml:id="a02262-013-a-2110">his</w> <w lemma="residence" pos="n1" xml:id="a02262-013-a-2120">residence</w> <pc xml:id="a02262-013-a-2130">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-013-a-2140">for</w> <w lemma="who" pos="crq-ro" xml:id="a02262-013-a-2150">whom</w> </l> <pb facs="13" n="19" xml:id="a02262-013-b"/> <l xml:id="a02262-e104870"> <w lemma="she" pos="pns" xml:id="a02262-013-b-0010">she</w> <w lemma="give" pos="vvd" xml:id="a02262-013-b-0020">gave</w> <w lemma="the" pos="d" xml:id="a02262-013-b-0030">the</w> <w lemma="world" pos="n1" xml:id="a02262-013-b-0040">world</w> <pc xml:id="a02262-013-b-0050">;</pc> <w lemma="or" pos="cc" xml:id="a02262-013-b-0060">or</w> <w lemma="caprae" pos="fw-la" xml:id="a02262-013-b-0070">caprae</w> <pc xml:id="a02262-013-b-0080">,</pc> <w lemma="much" pos="av_d" xml:id="a02262-013-b-0090">much</w> <w lemma="renown" pos="vvn" xml:id="a02262-013-b-0100" reg="renowned">renown'd</w> </l> <l xml:id="a02262-e104880"> <w lemma="for" pos="acp-p" xml:id="a02262-013-b-0110">for</w> <w lemma="soft" pos="j" xml:id="a02262-013-b-0120">soft</w> <w lemma="delight" pos="n2" xml:id="a02262-013-b-0130">delights</w> <pc xml:id="a02262-013-b-0140">,</pc> <w lemma="impoverish" pos="vvi" xml:id="a02262-013-b-0150">impoverish</w> <w lemma="the" pos="d" xml:id="a02262-013-b-0160">the</w> <w lemma="long-gowned" pos="j" xml:id="a02262-013-b-0170" reg="long-gowned">long-gown'd</w> <pc xml:id="a02262-013-b-0180" unit="sentence">!</pc> </l> <l xml:id="a02262-e104890"> <w lemma="far" pos="av_j" xml:id="a02262-013-b-0190" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="a02262-013-b-0200">from</w> <w lemma="my" pos="po" xml:id="a02262-013-b-0210">my</w> <w lemma="friend" pos="n2" xml:id="a02262-013-b-0220">friends</w> <pc xml:id="a02262-013-b-0230">,</pc> <w lemma="far" pos="av_j" xml:id="a02262-013-b-0240" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="a02262-013-b-0250">from</w> <w lemma="my" pos="po" xml:id="a02262-013-b-0260">my</w> <w lemma="native" pos="j" xml:id="a02262-013-b-0270">native</w> <w lemma="soil" pos="n1" xml:id="a02262-013-b-0280" reg="soil">soyl</w> </l> <l xml:id="a02262-e104900"> <w lemma="i" pos="pns" xml:id="a02262-013-b-0290">i</w> <w lemma="here" pos="av" xml:id="a02262-013-b-0300">here</w> <w lemma="in" pos="acp-p" xml:id="a02262-013-b-0310">in</w> <w lemma="honourable" pos="j" xml:id="a02262-013-b-0320">honourable</w> <w lemma="exile" pos="n1" xml:id="a02262-013-b-0330">exile</w> <w lemma="toil" pos="n1" xml:id="a02262-013-b-0340" reg="toil">toyl</w> <pc xml:id="a02262-013-b-0350">,</pc> </l> <l n="155" xml:id="a02262-e104910"> <w lemma="to" pos="acp-cs" xml:id="a02262-013-b-0360">to</w> <w lemma="curb" pos="vvi" xml:id="a02262-013-b-0370">curb</w> <w lemma="a" pos="d" xml:id="a02262-013-b-0380">a</w> <w lemma="people" pos="n1" xml:id="a02262-013-b-0390">people</w> <w lemma="who" pos="crq-r" xml:id="a02262-013-b-0400">whom</w> <w lemma="the" pos="d" xml:id="a02262-013-b-0410">the</w> <w lemma="god" pos="n2" xml:id="a02262-013-b-0420">gods</w> <w lemma="disclaim" pos="vvb" xml:id="a02262-013-b-0430">disclaim</w> <pc xml:id="a02262-013-b-0440">:</pc> </l> <l xml:id="a02262-e104920"> <w lemma="who" pos="crq-r" xml:id="a02262-013-b-0450">who</w> <w lemma="cover" pos="vvb" xml:id="a02262-013-b-0460">cover</w> <w lemma="under" pos="acp-p" xml:id="a02262-013-b-0470">under</w> <w lemma="the" pos="d" xml:id="a02262-013-b-0480">the</w> <w lemma="usurp" pos="j_vn" xml:id="a02262-013-b-0490">usurped</w> <w lemma="name" pos="n1" xml:id="a02262-013-b-0500">name</w> </l> <l xml:id="a02262-e104930"> <w lemma="of" pos="acp-p" xml:id="a02262-013-b-0510">of</w> <w lemma="piety" pos="n1" xml:id="a02262-013-b-0520">piety</w> <pc xml:id="a02262-013-b-0530">,</pc> <w lemma="their" pos="po" xml:id="a02262-013-b-0540">their</w> <w lemma="hate" pos="n1" xml:id="a02262-013-b-0550">hate</w> <w lemma="to" pos="acp-p" xml:id="a02262-013-b-0560">to</w> <w lemma="all" pos="d" xml:id="a02262-013-b-0570">all</w> <w lemma="mankind" pos="n1" xml:id="a02262-013-b-0580" reg="mankind">man-kinde</w> <pc xml:id="a02262-013-b-0590">;</pc> </l> <l xml:id="a02262-e104940"> <w lemma="condemn" pos="vvb" xml:id="a02262-013-b-0600" reg="condemn">condemne</w> <w lemma="the" pos="d" xml:id="a02262-013-b-0610">the</w> <w lemma="world" pos="n1" xml:id="a02262-013-b-0620">world</w> <pc xml:id="a02262-013-b-0630">;</pc> <w lemma="in" pos="acp-p" xml:id="a02262-013-b-0640">in</w> <w lemma="their" pos="po" xml:id="a02262-013-b-0650">their</w> <w lemma="own" pos="d" xml:id="a02262-013-b-0660">own</w> <w lemma="vice" pos="n2" xml:id="a02262-013-b-0670">vices</w> <w lemma="blind" pos="j" xml:id="a02262-013-b-0680" reg="blind">blinde</w> <pc xml:id="a02262-013-b-0690">:</pc> </l> <l xml:id="a02262-e104950"> <w lemma="and" pos="cc" xml:id="a02262-013-b-0700">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-013-b-0710">with</w> <w lemma="false" pos="j" xml:id="a02262-013-b-0720">false</w> <w lemma="ground" pos="j_vn" xml:id="a02262-013-b-0730">grounded</w> <w lemma="fear" pos="n1" xml:id="a02262-013-b-0740">fear</w> <w lemma="abjure" pos="vvb" xml:id="a02262-013-b-0750">abjure</w> <w lemma="for" pos="acp-p" xml:id="a02262-013-b-0760">for</w> <w lemma="one" pos="crd" xml:id="a02262-013-b-0770">one</w> <pc xml:id="a02262-013-b-0780">,</pc> </l> <l n="160" xml:id="a02262-e104960"> <w lemma="all" pos="d" xml:id="a02262-013-b-0790">all</w> <w lemma="those" pos="d" xml:id="a02262-013-b-0800">those</w> <w lemma="immortals" pos="n2_j" xml:id="a02262-013-b-0810" reg="immortals">immortalls</w> <w lemma="which" pos="crq-r" xml:id="a02262-013-b-0820">which</w> <w lemma="the" pos="d" xml:id="a02262-013-b-0830">the</w> <w lemma="heaven" pos="n2" xml:id="a02262-013-b-0840">heavens</w> <w lemma="enthrone" pos="vvi" xml:id="a02262-013-b-0850" reg="enthrone">inthrone</w> <pc xml:id="a02262-013-b-0860" unit="sentence">.</pc> </l> <l xml:id="a02262-e104970"> <w lemma="their" pos="po" xml:id="a02262-013-b-0870">their</w> <w lemma="only" pos="j" xml:id="a02262-013-b-0880" reg="only">onely</w> <w lemma="law" pos="n1" xml:id="a02262-013-b-0890">law</w> <w lemma="be" pos="vvz" xml:id="a02262-013-b-0900">is</w> <w lemma="to" pos="acp-cs" xml:id="a02262-013-b-0910">to</w> <w lemma="renounce" pos="vvi" xml:id="a02262-013-b-0920">renounce</w> <w lemma="all" pos="d" xml:id="a02262-013-b-0930">all</w> <w lemma="law" pos="n2" xml:id="a02262-013-b-0940">laws</w> <pc xml:id="a02262-013-b-0950">:</pc> </l> <l xml:id="a02262-e104980"> <w lemma="their" pos="po" xml:id="a02262-013-b-0960">their</w> <w lemma="error" pos="n1" xml:id="a02262-013-b-0970">error</w> <pc xml:id="a02262-013-b-0980">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-013-b-0990">which</w> <w lemma="from" pos="acp-p" xml:id="a02262-013-b-1000">from</w> <w lemma="other" pos="pig_d" xml:id="a02262-013-b-1010">others</w> <w lemma="hatred" pos="n1" xml:id="a02262-013-b-1020">hatred</w> <w lemma="draw" pos="vvz" xml:id="a02262-013-b-1030">draws</w> <pc xml:id="a02262-013-b-1040">,</pc> </l> <l xml:id="a02262-e104990"> <w lemma="foment" pos="vvg" xml:id="a02262-013-b-1050">fomenting</w> <w lemma="their" pos="po" xml:id="a02262-013-b-1060">their</w> <w lemma="own" pos="d" xml:id="a02262-013-b-1070">own</w> <w lemma="discord" pos="n1" xml:id="a02262-013-b-1080">discord</w> <pc xml:id="a02262-013-b-1090">,</pc> <w lemma="still" pos="av" xml:id="a02262-013-b-1100">still</w> <w lemma="provoke" pos="vvz" xml:id="a02262-013-b-1110">provokes</w> </l> <l xml:id="a02262-e105000"> <w lemma="their" pos="po" xml:id="a02262-013-b-1120">their</w> <w lemma="spirit" pos="n2" xml:id="a02262-013-b-1130">spirits</w> <w lemma="to" pos="acp-p" xml:id="a02262-013-b-1140">to</w> <w lemma="rebellion" pos="n1" xml:id="a02262-013-b-1150">rebellion</w> <pc xml:id="a02262-013-b-1160">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-013-b-1170">who</w> <w lemma="their" pos="po" xml:id="a02262-013-b-1180">their</w> <w lemma="yoke" pos="n2" xml:id="a02262-013-b-1190">yokes</w> </l> <l n="165" xml:id="a02262-e105010"> <w lemma="have" pos="vvb" xml:id="a02262-013-b-1200">have</w> <w lemma="oft" pos="av" xml:id="a02262-013-b-1210">oft</w> <w lemma="attempt" pos="vvn" xml:id="a02262-013-b-1220">attempted</w> <w lemma="to" pos="acp-p" xml:id="a02262-013-b-1230">to</w> <w lemma="shake-off" pos="vvi" xml:id="a02262-013-b-1240">shake-off</w> <pc xml:id="a02262-013-b-1250">;</pc> <w lemma="though" pos="cs" xml:id="a02262-013-b-1260">though</w> <w lemma="they" pos="pns" xml:id="a02262-013-b-1270">they</w> </l> <l xml:id="a02262-e105020"> <w lemma="more" pos="av-c_d" xml:id="a02262-013-b-1280">more</w> <w lemma="easy" pos="av_j" xml:id="a02262-013-b-1290" reg="easily">eas'ly</w> <w lemma="be" pos="vvb" xml:id="a02262-013-b-1300">are</w> <w lemma="subdue" pos="vvn" xml:id="a02262-013-b-1310" reg="subdued">subdu'd</w> <pc xml:id="a02262-013-b-1320">,</pc> <w lemma="then" pos="av" xml:id="a02262-013-b-1330">then</w> <w lemma="teach" pos="vvn" xml:id="a02262-013-b-1340">taught</w> <w lemma="to" pos="acp-cs" xml:id="a02262-013-b-1350">to</w> <w lemma="obey" pos="vvi" xml:id="a02262-013-b-1360">obey</w> <pc xml:id="a02262-013-b-1370" unit="sentence">.</pc> </l> <l xml:id="a02262-e105030"> <w lemma="clear" pos="j" xml:id="a02262-013-b-1380" reg="clear">cleare</w> <w lemma="justice" pos="n1" xml:id="a02262-013-b-1390">justice</w> <pc xml:id="a02262-013-b-1400">,</pc> <w lemma="sincere" pos="j" xml:id="a02262-013-b-1410">sincere</w> <w lemma="faith" pos="n1" xml:id="a02262-013-b-1420">faith</w> <pc xml:id="a02262-013-b-1430">,</pc> <w lemma="bear" pos="vvb" xml:id="a02262-013-b-1440">bear</w> <w lemma="witness" pos="vvb" xml:id="a02262-013-b-1450" reg="witness">witnesse</w> <w lemma="you" pos="pn" xml:id="a02262-013-b-1460">you</w> </l> <l xml:id="a02262-e105040"> <w lemma="with" pos="acp-p" xml:id="a02262-013-b-1470">with</w> <w lemma="how" pos="crq-cs" xml:id="a02262-013-b-1480">how</w> <w lemma="much" pos="d" xml:id="a02262-013-b-1490">much</w> <w lemma="grief" pos="n1" xml:id="a02262-013-b-1500">grief</w> <w lemma="our" pos="po" xml:id="a02262-013-b-1510">our</w> <w lemma="sword" pos="n2" xml:id="a02262-013-b-1520">swords</w> <w lemma="the" pos="d" xml:id="a02262-013-b-1530">the</w> <w lemma="hebrew" pos="n2-nn_j" xml:id="a02262-013-b-1540">hebrews</w> <w lemma="slay" pos="vvd" xml:id="a02262-013-b-1550">slew</w> <pc xml:id="a02262-013-b-1560">:</pc> </l> <l xml:id="a02262-e105050"> <w lemma="but" pos="acp-cc" xml:id="a02262-013-b-1570">but</w> <w lemma="such" pos="d" xml:id="a02262-013-b-1580">such</w> <w lemma="as" pos="acp-cs" xml:id="a02262-013-b-1590">as</w> <w lemma="stubborn" pos="j" xml:id="a02262-013-b-1600">stubborn</w> <w lemma="and" pos="cc" xml:id="a02262-013-b-1610">and</w> <w lemma="inhuman" pos="j" xml:id="a02262-013-b-1620" reg="inhuman">inhumane</w> <w lemma="be" pos="vvb" xml:id="a02262-013-b-1630">are</w> <pc xml:id="a02262-013-b-1640">,</pc> </l> <l n="170" xml:id="a02262-e105060"> <w lemma="unless" pos="cs" xml:id="a02262-013-b-1650" reg="unless">vnlesse</w> <w lemma="they" pos="pns" xml:id="a02262-013-b-1660">they</w> <w lemma="suffer" pos="vvb" xml:id="a02262-013-b-1670">suffer</w> <pc xml:id="a02262-013-b-1680">,</pc> <w lemma="will" pos="vmd" xml:id="a02262-013-b-1690">would</w> <w lemma="enforce" pos="vvi" xml:id="a02262-013-b-1700" reg="enforce">inforce</w> <w lemma="a" pos="d" xml:id="a02262-013-b-1710">a</w> <w lemma="war" pos="n1" xml:id="a02262-013-b-1720">war</w> <pc xml:id="a02262-013-b-1730">:</pc> </l> <l xml:id="a02262-e105070"> <w lemma="and" pos="cc" xml:id="a02262-013-b-1740">and</w> <w lemma="reason" pos="n1" xml:id="a02262-013-b-1750">reason</w> <w lemma="urge" pos="vvz" xml:id="a02262-013-b-1760">urgeth</w> <w lemma="those" pos="d" xml:id="a02262-013-b-1770">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-013-b-1780">who</w> <w lemma="sceptre" pos="n2" xml:id="a02262-013-b-1790" reg="sceptres">scepters</w> <w lemma="bear" pos="vvb" xml:id="a02262-013-b-1800">bear</w> <pc xml:id="a02262-013-b-1810">,</pc> </l> <l xml:id="a02262-e105080"> <w lemma="against" pos="acp-p" xml:id="a02262-013-b-1820">against</w> <w lemma="their" pos="po" xml:id="a02262-013-b-1830">their</w> <w lemma="nature" pos="n1" xml:id="a02262-013-b-1840">nature</w> <pc xml:id="a02262-013-b-1850">,</pc> <w lemma="oft" pos="av" xml:id="a02262-013-b-1860">oft</w> <w lemma="to" pos="acp-cs" xml:id="a02262-013-b-1870">to</w> <w lemma="prove" pos="vvi" xml:id="a02262-013-b-1880">prove</w> <w lemma="severe" pos="j" xml:id="a02262-013-b-1890">severe</w> <pc xml:id="a02262-013-b-1900" unit="sentence">.</pc> </l> <l xml:id="a02262-e105090"> <w lemma="i" pos="pns" xml:id="a02262-013-b-1910">i</w> <w lemma="go" pos="vvb" xml:id="a02262-013-b-1920">go</w> <w lemma="to" pos="acp-cs" xml:id="a02262-013-b-1930">to</w> <w lemma="question" pos="vvi" xml:id="a02262-013-b-1940">question</w> <w lemma="what" pos="crq-r" xml:id="a02262-013-b-1950">what</w> <w lemma="these" pos="d" xml:id="a02262-013-b-1960">these</w> <w lemma="prelate" pos="n2" xml:id="a02262-013-b-1970">prelates</w> <w lemma="will" pos="vmd" xml:id="a02262-013-b-1980">would</w> <pc xml:id="a02262-013-b-1990">:</pc> </l> <l xml:id="a02262-e105100"> <w lemma="since" pos="acp-cs" xml:id="a02262-013-b-2000">since</w> <w lemma="they" pos="pns" xml:id="a02262-013-b-2010">they</w> <w lemma="forbear" pos="vvb" xml:id="a02262-013-b-2020">forbear</w> <w lemma="to" pos="acp-cs" xml:id="a02262-013-b-2030">to</w> <w lemma="enter" pos="vvi" xml:id="a02262-013-b-2040">enter</w> <pc xml:id="a02262-013-b-2050">,</pc> <w lemma="lest" pos="cs" xml:id="a02262-013-b-2060">lest</w> <w lemma="they" pos="pns" xml:id="a02262-013-b-2070">they</w> <w lemma="shall" pos="vmd" xml:id="a02262-013-b-2080">should</w> </l> <l n="175" xml:id="a02262-e105110"> <pc join="right" xml:id="a02262-013-b-2090">(</pc> <w lemma="their" pos="po" xml:id="a02262-013-b-2100">their</w> <w lemma="feast" pos="n1" xml:id="a02262-013-b-2110">feast</w> <w lemma="so" pos="av" xml:id="a02262-013-b-2120">so</w> <w lemma="near" pos="av_j" xml:id="a02262-013-b-2130" reg="near">neare</w> <pc xml:id="a02262-013-b-2140">)</pc> <w lemma="with" pos="acp-p" xml:id="a02262-013-b-2150">with</w> <w lemma="my" pos="po" xml:id="a02262-013-b-2160">my</w> <w lemma="unhallowed" pos="j" xml:id="a02262-013-b-2170">unhallowed</w> <w lemma="floor" pos="n1" xml:id="a02262-013-b-2180" reg="floor">floore</w> </l> <l xml:id="a02262-e105120"> <w lemma="their" pos="po" xml:id="a02262-013-b-2190">their</w> <w lemma="foot" pos="n2" xml:id="a02262-013-b-2200">feet</w> <w lemma="pollute" pos="vvi" xml:id="a02262-013-b-2210">pollute</w> <pc xml:id="a02262-013-b-2220" unit="sentence">.</pc> <w lemma="who" pos="crq-q" xml:id="a02262-013-b-2230" type="contract1" reg="who">who</w> <w xml:id="a02262-013-b-2230c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="this" pos="d" xml:id="a02262-013-b-2240">this</w> <pc xml:id="a02262-013-b-2250">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-013-b-2260">by</w> <w lemma="such" pos="d" xml:id="a02262-013-b-2270">such</w> <w lemma="a" pos="d" xml:id="a02262-013-b-2280">a</w> <w lemma="power" pos="n1" xml:id="a02262-013-b-2290">power</w> </l> <pb facs="14" n="20" xml:id="a02262-014-a"/> <l xml:id="a02262-e105130"> <w lemma="in" pos="acp-p" xml:id="a02262-014-a-0010">in</w> <w lemma="shackle" pos="n2" xml:id="a02262-014-a-0020">shackles</w> <w lemma="lead" pos="vvn" xml:id="a02262-014-a-0030">led</w> <pc xml:id="a02262-014-a-0040" unit="sentence">!</pc> <w lemma="how" pos="crq-q" xml:id="a02262-014-a-0050">how</w> <w lemma="reverend" pos="j" xml:id="a02262-014-a-0060">reverend</w> <w lemma="his" pos="po" xml:id="a02262-014-a-0070">his</w> <w lemma="aspect" pos="n1" xml:id="a02262-014-a-0080">aspect</w> <pc xml:id="a02262-014-a-0090" unit="sentence">!</pc> </l> <l xml:id="a02262-e105140"> <w lemma="how" pos="crq-q" xml:id="a02262-014-a-0100">how</w> <w lemma="full" pos="j" xml:id="a02262-014-a-0110">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-0120">of</w> <w lemma="awe" pos="n1" xml:id="a02262-014-a-0130">awe</w> <pc xml:id="a02262-014-a-0140">!</pc> <w lemma="these" pos="d" xml:id="a02262-014-a-0150">these</w> <w lemma="look" pos="vvz" xml:id="a02262-014-a-0160">looks</w> <w lemma="no" pos="d-x" xml:id="a02262-014-a-0170">no</w> <w lemma="guilt" pos="n1" xml:id="a02262-014-a-0180">guilt</w> <w lemma="detect" pos="vvi" xml:id="a02262-014-a-0190">detect</w> <pc xml:id="a02262-014-a-0200" unit="sentence">.</pc> </l> <l xml:id="a02262-e105150"> <w lemma="thou" pos="pns" xml:id="a02262-014-a-0210">thou</w> <pc xml:id="a02262-014-a-0220">,</pc> <w lemma="caiaphas" pos="n1-nn" xml:id="a02262-014-a-0230">caiaphas</w> <pc xml:id="a02262-014-a-0240">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-0250">of</w> <w lemma="solyma" pos="n1-nn" xml:id="a02262-014-a-0260">solyma</w> <w lemma="the" pos="d" xml:id="a02262-014-a-0270">the</w> <w lemma="prime" pos="n1_j" xml:id="a02262-014-a-0280">prime</w> <pc xml:id="a02262-014-a-0290">,</pc> </l> <l n="180" xml:id="a02262-e105160"> <w lemma="and" pos="cc" xml:id="a02262-014-a-0300">and</w> <w lemma="prince" pos="n1" xml:id="a02262-014-a-0310">prince</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-0320">of</w> <w lemma="priest" pos="n2" xml:id="a02262-014-a-0330">priests</w> <pc xml:id="a02262-014-a-0340">,</pc> <w lemma="relate" pos="vvb" xml:id="a02262-014-a-0350">relate</w> <w lemma="the" pos="d" xml:id="a02262-014-a-0360" type="contract1" reg="th'">th'</w> <w xml:id="a02262-014-a-0360c" type="contract2" lemma="impute" pos="j_vn" reg="imputed" join="left">imputed</w> <w lemma="crime" pos="n1" xml:id="a02262-014-a-0370">crime</w> <pc xml:id="a02262-014-a-0380" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e105170" who="a02262-caiaphas"> <speaker> <w lemma="caiaphas" pos="n1-nn" xml:id="a02262-014-a-0390">caiaphas</w> <pc xml:id="a02262-014-a-0400" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e105180"> <w lemma="great" pos="j" xml:id="a02262-014-a-0410">great</w> <w lemma="guardian" pos="n1" xml:id="a02262-014-a-0420">guardian</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-0430">of</w> <w lemma="the" pos="d" xml:id="a02262-014-a-0440">the</w> <w lemma="roman" pos="j-nn" xml:id="a02262-014-a-0450" reg="roman">romane</w> <w lemma="peace" pos="n1" xml:id="a02262-014-a-0460">peace</w> <pc xml:id="a02262-014-a-0470">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-014-a-0480">whom</w> <w lemma="we" pos="pns" xml:id="a02262-014-a-0490">we</w> </l> <l xml:id="a02262-e105190"> <w lemma="next" pos="ord" xml:id="a02262-014-a-0500">next</w> <w lemma="caesar" pos="n1-nn" xml:id="a02262-014-a-0510">caesar</w> <w lemma="honour" pos="n1" xml:id="a02262-014-a-0520">honour</w> <pc xml:id="a02262-014-a-0530">;</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-014-a-0540">to</w> <w lemma="be" pos="vvi" xml:id="a02262-014-a-0550">be</w> <w lemma="doom" pos="vvn" xml:id="a02262-014-a-0560" reg="doomed">doom'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-014-a-0570">by</w> <w lemma="thou" pos="pno" xml:id="a02262-014-a-0580">thee</w> </l> <l xml:id="a02262-e105200"> <w lemma="our" pos="po" xml:id="a02262-014-a-0590">our</w> <w lemma="senate" pos="n1" xml:id="a02262-014-a-0600">senate</w> <w lemma="bring" pos="vvz" xml:id="a02262-014-a-0610">brings</w> <w lemma="the" pos="d" xml:id="a02262-014-a-0620" type="contract1" reg="th'">th'</w> <w xml:id="a02262-014-a-0620c" type="contract2" lemma="infection" pos="n1" reg="infection" join="left">infection</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-0630">of</w> <w lemma="these" pos="d" xml:id="a02262-014-a-0640">these</w> <w lemma="time" pos="n2" xml:id="a02262-014-a-0650">times</w> <pc xml:id="a02262-014-a-0660">:</pc> </l> <l xml:id="a02262-e105210"> <w lemma="who" pos="crq-ro" xml:id="a02262-014-a-0670">whom</w> <w lemma="we" pos="pns" xml:id="a02262-014-a-0680">we</w> <w lemma="accuse" pos="vvb" xml:id="a02262-014-a-0690">accuse</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-0700">of</w> <w lemma="no" pos="d-x" xml:id="a02262-014-a-0710">no</w> <w lemma="suggest" pos="j_vn" xml:id="a02262-014-a-0720">suggested</w> <w lemma="crime" pos="n2" xml:id="a02262-014-a-0730">crimes</w> <pc xml:id="a02262-014-a-0740" unit="sentence">.</pc> </l> <l n="185" xml:id="a02262-e105220"> <w lemma="those" pos="d" xml:id="a02262-014-a-0750">those</w> <w lemma="holy" pos="j" xml:id="a02262-014-a-0760">holy</w> <w lemma="rite" pos="n2" xml:id="a02262-014-a-0770">rites</w> <w lemma="which" pos="crq-r" xml:id="a02262-014-a-0780">which</w> <w lemma="grave" pos="j" xml:id="a02262-014-a-0790">grave</w> <w lemma="antiquity" pos="n1" xml:id="a02262-014-a-0800">antiquity</w> </l> <l xml:id="a02262-e105230"> <w lemma="first" pos="ord" xml:id="a02262-014-a-0810">first</w> <w lemma="introduce" pos="vvd" xml:id="a02262-014-a-0820">introduced</w> <pc xml:id="a02262-014-a-0830">,</pc> <w lemma="since" pos="acp-cs" xml:id="a02262-014-a-0840">since</w> <w lemma="defend" pos="vvn" xml:id="a02262-014-a-0850">defended</w> <w lemma="by" pos="acp-p" xml:id="a02262-014-a-0860">by</w> </l> <l xml:id="a02262-e105240"> <w lemma="a" pos="d" xml:id="a02262-014-a-0870">a</w> <w lemma="long" pos="j" xml:id="a02262-014-a-0880">long</w> <w lemma="descent" pos="n1" xml:id="a02262-014-a-0890">descent</w> <pc xml:id="a02262-014-a-0900">,</pc> <w lemma="this" pos="d" xml:id="a02262-014-a-0910">this</w> <w lemma="innovator" pos="n1" xml:id="a02262-014-a-0920">innovator</w> <w lemma="seek" pos="vvd" xml:id="a02262-014-a-0930">sought</w> </l> <l xml:id="a02262-e105250"> <w lemma="to" pos="acp-cs" xml:id="a02262-014-a-0940">to</w> <w lemma="abolish" pos="vvi" xml:id="a02262-014-a-0950">abolish</w> <pc xml:id="a02262-014-a-0960">,</pc> <w lemma="and" pos="cc" xml:id="a02262-014-a-0970">and</w> <w lemma="a" pos="d" xml:id="a02262-014-a-0980">a</w> <w lemma="new" pos="j" xml:id="a02262-014-a-0990">new</w> <w lemma="religion" pos="n1" xml:id="a02262-014-a-1000">religion</w> <w lemma="teach" pos="vvn" xml:id="a02262-014-a-1010">taught</w> <pc xml:id="a02262-014-a-1020" unit="sentence">.</pc> </l> <l xml:id="a02262-e105260"> <w lemma="nor" pos="cc-x" xml:id="a02262-014-a-1030">nor</w> <w lemma="fear" pos="vvg" xml:id="a02262-014-a-1040">fearing</w> <w lemma="the" pos="d" xml:id="a02262-014-a-1050">the</w> <w lemma="recess" pos="n1" xml:id="a02262-014-a-1060" reg="recess">recesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-1070">of</w> <w lemma="god" pos="n2" xml:id="a02262-014-a-1080">gods</w> <w lemma="own" pos="d" xml:id="a02262-014-a-1090">own</w> <w lemma="seat" pos="n1" xml:id="a02262-014-a-1100">seat</w> <pc xml:id="a02262-014-a-1110">,</pc> </l> <l n="190" xml:id="a02262-e105270"> <w lemma="the" pos="d" xml:id="a02262-014-a-1120">the</w> <w lemma="temple" pos="n1g" xml:id="a02262-014-a-1130" reg="temple's">temples</w> <w lemma="ruin" pos="n1" xml:id="a02262-014-a-1140" reg="ruin">ruine</w> <w lemma="sing" pos="vvz" xml:id="a02262-014-a-1150">sings</w> <pc xml:id="a02262-014-a-1160">,</pc> <w lemma="and" pos="cc" xml:id="a02262-014-a-1170">and</w> <w lemma="roof" pos="n1" xml:id="a02262-014-a-1180">roof</w> <w lemma="replete" pos="j" xml:id="a02262-014-a-1190" reg="replete">repleat</w> </l> <l xml:id="a02262-e105280"> <w lemma="with" 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lemma="rest" pos="n1" xml:id="a02262-014-a-1360">rest</w> <pc xml:id="a02262-014-a-1370" unit="sentence">.</pc> </l> <l xml:id="a02262-e105300"> <w lemma="those" pos="d" xml:id="a02262-014-a-1380">those</w> <w lemma="law" pos="n2" xml:id="a02262-014-a-1390" reg="laws">lawes</w> <w lemma="reject" pos="vvz" xml:id="a02262-014-a-1400">rejects</w> <w lemma="which" pos="crq-r" xml:id="a02262-014-a-1410">which</w> <w lemma="moses" pos="n1-nn" xml:id="a02262-014-a-1420">moses</w> <w lemma="pen" pos="n1" xml:id="a02262-014-a-1430">pen</w> <w lemma="reveal" pos="vvd" xml:id="a02262-014-a-1440" reg="revealed">reveal'd</w> <pc xml:id="a02262-014-a-1450">,</pc> </l> <l xml:id="a02262-e105310"> <w lemma="even" pos="av_j" xml:id="a02262-014-a-1460">even</w> <w lemma="those" pos="d" xml:id="a02262-014-a-1470">those</w> <w lemma="by" pos="acp-p" xml:id="a02262-014-a-1480">by</w> <w lemma="god" pos="n1-nn" xml:id="a02262-014-a-1490">god</w> <w lemma="with" pos="acp-p" 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lemma="aspire" pos="vvz" xml:id="a02262-014-a-1650">aspires</w> <w lemma="that" pos="d" xml:id="a02262-014-a-1660">that</w> <w lemma="throne" pos="n1" xml:id="a02262-014-a-1670">throne</w> <pc xml:id="a02262-014-a-1680">,</pc> <w lemma="and" pos="cc" xml:id="a02262-014-a-1690">and</w> <w lemma="trample" pos="vvz" xml:id="a02262-014-a-1700">tramples</w> <w lemma="on" pos="acp-p" xml:id="a02262-014-a-1710">on</w> <w lemma="the" pos="d" xml:id="a02262-014-a-1720">the</w> <w lemma="star" pos="n2" xml:id="a02262-014-a-1730" reg="stars">starres</w> <pc xml:id="a02262-014-a-1740" unit="sentence">.</pc> </l> <l xml:id="a02262-e105340"> <w lemma="who" pos="crq-q" xml:id="a02262-014-a-1750">who</w> <w lemma="style" pos="vvz" xml:id="a02262-014-a-1760" reg="styles">stiles</w> <w lemma="himself" pos="px" xml:id="a02262-014-a-1770">himself</w> <pc xml:id="a02262-014-a-1780">,</pc> <w lemma="though" pos="cs" xml:id="a02262-014-a-1790">though</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-1800">of</w> <w lemma="ignoble" pos="j" xml:id="a02262-014-a-1810">ignoble</w> <w lemma="birth" pos="n1" xml:id="a02262-014-a-1820">birth</w> <pc xml:id="a02262-014-a-1830">,</pc> </l> <l xml:id="a02262-e105350"> <w lemma="his" pos="po" xml:id="a02262-014-a-1840">his</w> <w lemma="only" pos="j" xml:id="a02262-014-a-1850" reg="only">onely</w> <w lemma="son" pos="n1" xml:id="a02262-014-a-1860" reg="son">sonne</w> <pc xml:id="a02262-014-a-1870">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-014-a-1880">who</w> <w lemma="make" pos="vvd" xml:id="a02262-014-a-1890">made</w> <w lemma="both" pos="d" xml:id="a02262-014-a-1900">both</w> <w lemma="heaven" pos="n1" xml:id="a02262-014-a-1910">heaven</w> <w lemma="and" pos="cc" xml:id="a02262-014-a-1920">and</w> <w lemma="earth" pos="n1" xml:id="a02262-014-a-1930">earth</w> <pc xml:id="a02262-014-a-1940" unit="sentence">.</pc> </l> <l xml:id="a02262-e105360"> <w lemma="this" pos="d" xml:id="a02262-014-a-1950">this</w> <pc xml:id="a02262-014-a-1960">,</pc> <w lemma="death" pos="n1" xml:id="a02262-014-a-1970">death</w> <w lemma="must" pos="vmb" xml:id="a02262-014-a-1980">must</w> <w lemma="expiate" pos="vvi" xml:id="a02262-014-a-1990">expiate</w> <pc xml:id="a02262-014-a-2000">;</pc> <w lemma="he" pos="pns" xml:id="a02262-014-a-2010">he</w> <w lemma="have" pos="vvz" xml:id="a02262-014-a-2020">hath</w> <w lemma="judge" pos="vvn" xml:id="a02262-014-a-2030" reg="judged">judg'd</w> <w lemma="his" pos="po" xml:id="a02262-014-a-2040">his</w> <w lemma="cause" pos="n1" xml:id="a02262-014-a-2050">cause</w> <pc xml:id="a02262-014-a-2060">,</pc> </l> <l n="200" xml:id="a02262-e105370"> <w lemma="who" pos="crq-r" xml:id="a02262-014-a-2070">who</w> <w lemma="write" pos="vvd" xml:id="a02262-014-a-2080">writ</w> <w lemma="in" pos="acp-p" xml:id="a02262-014-a-2090">in</w> <w lemma="leaf" pos="n2" xml:id="a02262-014-a-2100">leaves</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-a-2110">of</w> <w lemma="marble" pos="n1" xml:id="a02262-014-a-2120">marble</w> <w lemma="our" pos="po" xml:id="a02262-014-a-2130">our</w> <w lemma="ten" pos="crd" xml:id="a02262-014-a-2140">ten</w> <w lemma="law" pos="n2" xml:id="a02262-014-a-2150" reg="laws">lawes</w> <pc xml:id="a02262-014-a-2160" unit="sentence">.</pc> </l> </sp> <pb facs="14" n="21" xml:id="a02262-014-b"/> <sp xml:id="a02262-e105380" who="a02262-pilate"> <speaker> <w lemma="pilat." pos="n-ab" xml:id="a02262-014-b-0010">pilat.</w> <pc xml:id="a02262-014-b-0020" unit="sentence"/> </speaker> <l xml:id="a02262-e105390"> <w lemma="when" pos="crq-cs" xml:id="a02262-014-b-0030">when</w> <w lemma="wrath" pos="n1" xml:id="a02262-014-b-0040">wrath</w> <pc xml:id="a02262-014-b-0050">,</pc> <w lemma="the" pos="d" xml:id="a02262-014-b-0060">the</w> <w lemma="nurse" pos="n1" xml:id="a02262-014-b-0070">nurse</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-b-0080">of</w> <w lemma="war" pos="n1" xml:id="a02262-014-b-0090">war</w> <pc xml:id="a02262-014-b-0100">,</pc> <w lemma="and" pos="cc" xml:id="a02262-014-b-0110">and</w> <w lemma="thirst" pos="n1" xml:id="a02262-014-b-0120">thirst</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-b-0130">of</w> <w lemma="gold" pos="n1" xml:id="a02262-014-b-0140">gold</w> </l> <l xml:id="a02262-e105400"> <w lemma="destructive" pos="j" xml:id="a02262-014-b-0150">destructive</w> <w lemma="art" pos="n2" xml:id="a02262-014-b-0160">arts</w> <w lemma="produce" pos="vvn" xml:id="a02262-014-b-0170" reg="produced">produc'd</w> <pc xml:id="a02262-014-b-0180">;</pc> <w lemma="the" pos="d" xml:id="a02262-014-b-0190">the</w> <w lemma="better" pos="j-c" xml:id="a02262-014-b-0200">better</w> <w lemma="soul" pos="vvn" xml:id="a02262-014-b-0210" reg="souled">soul'd</w> </l> <l xml:id="a02262-e105410"> <w lemma="no" pos="d-x" xml:id="a02262-014-b-0220">no</w> <w lemma="peace" pos="n1" xml:id="a02262-014-b-0230">peace</w> <w lemma="nor" pos="cc-x" xml:id="a02262-014-b-0240">nor</w> <w lemma="safety" pos="n1" xml:id="a02262-014-b-0250">safety</w> <w lemma="find" pos="vvd" xml:id="a02262-014-b-0260">found</w> <pc xml:id="a02262-014-b-0270">,</pc> <w lemma="enforce" pos="vvd" xml:id="a02262-014-b-0280" reg="enforced">inforc't</w> <w lemma="to" pos="acp-cs" xml:id="a02262-014-b-0290">to</w> <w lemma="bear" pos="vvi" xml:id="a02262-014-b-0300">bear</w> <pc xml:id="a02262-014-b-0310">:</pc> </l> <l xml:id="a02262-e105420"> <w lemma="life" pos="n1" xml:id="a02262-014-b-0320">life</w> <pc xml:id="a02262-014-b-0330">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-014-b-0340">of</w> <w lemma="itself" pos="px" xml:id="a02262-014-b-0350" reg="itself">it self</w> <w lemma="infirm" pos="j" xml:id="a02262-014-b-0360" reg="infirm">infirme</w> <pc xml:id="a02262-014-b-0370">,</pc> <w lemma="through" pos="acp-p" xml:id="a02262-014-b-0380">through</w> <w lemma="common" pos="j" xml:id="a02262-014-b-0390">common</w> <w lemma="fear" pos="n1" xml:id="a02262-014-b-0400">fear</w> </l> <l n="205" xml:id="a02262-e105430"> <w lemma="into" pos="acp-p" xml:id="a02262-014-b-0410">into</w> <w lemma="society" pos="n2" xml:id="a02262-014-b-0420">societies</w> <w lemma="the" pos="d" xml:id="a02262-014-b-0430">the</w> <w lemma="scatter" pos="j_vn" xml:id="a02262-014-b-0440">scattered</w> <w lemma="draw" pos="vvd" xml:id="a02262-014-b-0450">drew</w> <pc xml:id="a02262-014-b-0460">,</pc> </l> <l xml:id="a02262-e105440"> <w lemma="who" pos="crq-r" xml:id="a02262-014-b-0470">who</w> <w lemma="by" pos="acp-p" xml:id="a02262-014-b-0480">by</w> <w lemma="unite" pos="j_vn" xml:id="a02262-014-b-0490">united</w> <w lemma="force" pos="n2" xml:id="a02262-014-b-0500">forces</w> <w lemma="potent" pos="j" xml:id="a02262-014-b-0510">potent</w> <w lemma="grow" pos="vvd" xml:id="a02262-014-b-0520">grew</w> <pc xml:id="a02262-014-b-0530">:</pc> </l> <l xml:id="a02262-e105450"> <w lemma="entrench" pos="vvn" xml:id="a02262-014-b-0540" reg="entrenched">intrenched</w> <w lemma="city" pos="n2" xml:id="a02262-014-b-0550">cities</w> <w lemma="with" pos="acp-p" xml:id="a02262-014-b-0560">with</w> <w lemma="high" pos="j" xml:id="a02262-014-b-0570">high</w> <w lemma="wall" pos="n2" xml:id="a02262-014-b-0580">walls</w> <w lemma="immure" pos="vvn" xml:id="a02262-014-b-0590" reg="immured">immur'd</w> <pc xml:id="a02262-014-b-0600">;</pc> </l> <l xml:id="a02262-e105460"> <w lemma="but" pos="acp-cc" xml:id="a02262-014-b-0610">but</w> <w lemma="more" pos="av-c_d" xml:id="a02262-014-b-0620">more</w> <w lemma="by" pos="acp-p" xml:id="a02262-014-b-0630">by</w> <w lemma="well-digested" pos="j" xml:id="a02262-014-b-0640">well-digested</w> <w lemma="law" pos="n2" xml:id="a02262-014-b-0650" reg="laws">lawes</w> <w lemma="secure" pos="vvn" xml:id="a02262-014-b-0660" reg="secured">secur'd</w> <pc xml:id="a02262-014-b-0670">:</pc> </l> <l xml:id="a02262-e105470"> <w lemma="the" pos="d" xml:id="a02262-014-b-0680">the</w> <w lemma="crime" pos="n1" xml:id="a02262-014-b-0690">crime</w> <w lemma="and" pos="cc" xml:id="a02262-014-b-0700">and</w> <w lemma="punishment" pos="n1" xml:id="a02262-014-b-0710">punishment</w> <w lemma="proportion" pos="n1" xml:id="a02262-014-b-0720">proportion</w> <w lemma="keep" pos="vvd" xml:id="a02262-014-b-0730">kept</w> <pc xml:id="a02262-014-b-0740">;</pc> </l> <l n="210" xml:id="a02262-e105480"> <w lemma="and" pos="cc" xml:id="a02262-014-b-0750">and</w> <w lemma="wrong" pos="n2_j" xml:id="a02262-014-b-0760">wrongs</w> <pc xml:id="a02262-014-b-0770">,</pc> <w lemma="like" pos="acp-p" xml:id="a02262-014-b-0780">like</w> <w lemma="wolf" pos="n2" xml:id="a02262-014-b-0790">wolves</w> <pc xml:id="a02262-014-b-0800">,</pc> <w lemma="on" pos="acp-p" xml:id="a02262-014-b-0810">on</w> <w lemma="their" pos="po" xml:id="a02262-014-b-0820">their</w> <w lemma="first" pos="ord" xml:id="a02262-014-b-0830">first</w> <w lemma="author" pos="n2" xml:id="a02262-014-b-0840">authors</w> <w lemma="leap" pos="vvd" xml:id="a02262-014-b-0850">leapt</w> <pc xml:id="a02262-014-b-0860">:</pc> </l> <l xml:id="a02262-e105490"> <w lemma="justice" pos="n1" xml:id="a02262-014-b-0870">justice</w> <w lemma="from" pos="acp-p" xml:id="a02262-014-b-0880">from</w> <w lemma="each" pos="d" xml:id="a02262-014-b-0890">each</w> <w lemma="offence" pos="n1" xml:id="a02262-014-b-0900">offence</w> <w lemma="example" pos="n1" xml:id="a02262-014-b-0910">example</w> <w lemma="take" pos="vvd" xml:id="a02262-014-b-0920">took</w> <pc xml:id="a02262-014-b-0930">;</pc> </l> <l xml:id="a02262-e105500"> <w lemma="and" pos="cc" xml:id="a02262-014-b-0940">and</w> <w lemma="his" pos="po" xml:id="a02262-014-b-0950">his</w> <w lemma="own" pos="d" xml:id="a02262-014-b-0960">own</w> <w lemma="weapon" pos="n1" xml:id="a02262-014-b-0970">weapon</w> <w lemma="the" pos="d" xml:id="a02262-014-b-0980">the</w> <w lemma="delinquent" pos="n1_j" xml:id="a02262-014-b-0990">delinquent</w> <w lemma="strike" pos="vvd" xml:id="a02262-014-b-1000" reg="struck">strook</w> <pc xml:id="a02262-014-b-1010">:</pc> </l> <l xml:id="a02262-e105510"> <w lemma="spoil" pos="n1" xml:id="a02262-014-b-1020">spoil</w> <w lemma="seize" pos="vvn" xml:id="a02262-014-b-1030" reg="seized">seaz'd</w> <w lemma="on" pos="acp-p" xml:id="a02262-014-b-1040">on</w> <w lemma="rapine" pos="n1" xml:id="a02262-014-b-1050">rapine</w> <pc xml:id="a02262-014-b-1060">,</pc> <w lemma="blood" pos="n1" xml:id="a02262-014-b-1070" reg="blood">bloud</w> <w lemma="draw" pos="vvd" xml:id="a02262-014-b-1080">drew</w> <w lemma="blood" pos="n1" xml:id="a02262-014-b-1090" reg="blood">bloud</w> <pc xml:id="a02262-014-b-1100">;</pc> <w lemma="deter" pos="vvn" xml:id="a02262-014-b-1110" reg="deterred">deter'd</w> </l> <l xml:id="a02262-e105520"> <w lemma="from" pos="acp-p" xml:id="a02262-014-b-1120">from</w> <w lemma="do" pos="vvg" xml:id="a02262-014-b-1130">doing</w> <w lemma="that" pos="d" xml:id="a02262-014-b-1140">that</w> <pc xml:id="a02262-014-b-1150">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-014-b-1160">which</w> <w lemma="they" pos="pns" xml:id="a02262-014-b-1170">they</w> <w lemma="to" pos="acp-p" xml:id="a02262-014-b-1180">to</w> <w lemma="suffer" pos="vvi" xml:id="a02262-014-b-1190">suffer</w> <w lemma="fear" pos="vvd" xml:id="a02262-014-b-1200" reg="feared">fear'd</w> <pc xml:id="a02262-014-b-1210" unit="sentence">.</pc> </l> <l n="215" xml:id="a02262-e105530"> <w lemma="but" pos="acp-cc" xml:id="a02262-014-b-1220">but</w> <w lemma="more" pos="d-c" xml:id="a02262-014-b-1230">more</w> <w lemma="than" pos="cs" xml:id="a02262-014-b-1240" reg="than">then</w> <w lemma="humane" pos="j" xml:id="a02262-014-b-1250" reg="human">humane</w> <w lemma="plague" pos="n2" xml:id="a02262-014-b-1260">plagues</w> <w lemma="attend" pos="vvb" xml:id="a02262-014-b-1270">attend</w> <w lemma="on" pos="acp-p" xml:id="a02262-014-b-1280">on</w> <w lemma="those" pos="d" xml:id="a02262-014-b-1290">those</w> </l> <l xml:id="a02262-e105540"> <w lemma="who" pos="crq-r" xml:id="a02262-014-b-1300">who</w> <w lemma="god" pos="n1-nn" xml:id="a02262-014-b-1310">god</w> <w lemma="provoke" pos="vvb" xml:id="a02262-014-b-1320">provoke</w> <pc xml:id="a02262-014-b-1330">:</pc> <w lemma="he" pos="pns" xml:id="a02262-014-b-1340">he</w> <w lemma="prosecute" pos="vvz" xml:id="a02262-014-b-1350">prosecutes</w> <w lemma="his" pos="po" xml:id="a02262-014-b-1360">his</w> <w lemma="foe" pos="n2" xml:id="a02262-014-b-1370">foes</w> </l> <l xml:id="a02262-e105550"> <w lemma="with" pos="acp-p" xml:id="a02262-014-b-1380">with</w> <w lemma="sure" pos="j" xml:id="a02262-014-b-1390">sure</w> <w lemma="revenge" pos="n1" xml:id="a02262-014-b-1400">revenge</w> <pc xml:id="a02262-014-b-1410" unit="sentence">.</pc> <w lemma="why" pos="crq-q" xml:id="a02262-014-b-1420">why</w> <w lemma="shall" pos="vmd" xml:id="a02262-014-b-1430">should</w> <w lemma="those" pos="d" xml:id="a02262-014-b-1440">those</w> <w lemma="hand" pos="n2" xml:id="a02262-014-b-1450">hands</w> <w lemma="which" pos="crq-r" xml:id="a02262-014-b-1460">which</w> <w lemma="tear" pos="vvb" xml:id="a02262-014-b-1470">tear</w> </l> <l xml:id="a02262-e105560"> <w lemma="the" pos="d" xml:id="a02262-014-b-1480">the</w> <w lemma="cloud" pos="n2" xml:id="a02262-014-b-1490">clouds</w> <w lemma="with" pos="acp-p" xml:id="a02262-014-b-1500">with</w> <w lemma="thunder" pos="n1" xml:id="a02262-014-b-1510">thunder</w> <pc xml:id="a02262-014-b-1520">,</pc> <w lemma="shake" pos="vvb" xml:id="a02262-014-b-1530">shake</w> <w lemma="the" pos="d" xml:id="a02262-014-b-1540">the</w> <w lemma="world" pos="n1" xml:id="a02262-014-b-1550">world</w> <w lemma="with" pos="acp-p" xml:id="a02262-014-b-1560">with</w> <w lemma="fear" pos="n1" xml:id="a02262-014-b-1570">fear</w> <pc xml:id="a02262-014-b-1580">;</pc> </l> <l xml:id="a02262-e105570"> <w lemma="their" pos="po" xml:id="a02262-014-b-1590">their</w> <w lemma="wrath" pos="n1" xml:id="a02262-014-b-1600">wrath</w> <w lemma="to" pos="acp-p" xml:id="a02262-014-b-1610">to</w> <w lemma="man" pos="n1" xml:id="a02262-014-b-1620">man</w> <w lemma="resign" pos="vvi" xml:id="a02262-014-b-1630" reg="resign">resigne</w> <pc xml:id="a02262-014-b-1640" unit="sentence">?</pc> <w lemma="the" pos="d" xml:id="a02262-014-b-1650">the</w> <w lemma="impious" pos="j" xml:id="a02262-014-b-1660">impious</w> <w lemma="find" pos="vvi" xml:id="a02262-014-b-1670" reg="find">finde</w> </l> <l n="220" xml:id="a02262-e105580"> <w lemma="their" pos="po" xml:id="a02262-014-b-1680">their</w> <w lemma="scourge" pos="n1" xml:id="a02262-014-b-1690">scourge</w> <pc xml:id="a02262-014-b-1700">:</pc> <w lemma="the" pos="d" xml:id="a02262-014-b-1710">the</w> <w lemma="terror" pos="n1" xml:id="a02262-014-b-1720">terror</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-b-1730">of</w> <w lemma="the" pos="d" xml:id="a02262-014-b-1740" reg="th'" type="contract1">th'</w> <w xml:id="a02262-014-b-1740c" type="contract2" lemma="astonish" pos="j_vn" reg="astonished" join="left">astonish'd</w> <w lemma="mind" pos="n1" xml:id="a02262-014-b-1750" reg="mind">minde</w> </l> <l xml:id="a02262-e105590"> <w lemma="affright" pos="vvz" xml:id="a02262-014-b-1760">affrights</w> <w lemma="their" pos="po" xml:id="a02262-014-b-1770">their</w> <w lemma="peace" pos="n1" xml:id="a02262-014-b-1780">peace</w> <pc xml:id="a02262-014-b-1790">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-014-b-1800">who</w> <w lemma="feel" pos="vvb" xml:id="a02262-014-b-1810">feel</w> <w lemma="what" pos="crq-r" xml:id="a02262-014-b-1820">what</w> <w lemma="they" pos="pns" xml:id="a02262-014-b-1830">they</w> <w lemma="deny" pos="vvb" xml:id="a02262-014-b-1840">deny</w> <pc xml:id="a02262-014-b-1850">;</pc> </l> <l xml:id="a02262-e105600"> <w lemma="and" pos="cc" xml:id="a02262-014-b-1860">and</w> <w lemma="fear" pos="vvb" xml:id="a02262-014-b-1870">fear</w> <w lemma="a" pos="d" xml:id="a02262-014-b-1880">an</w> <w lemma="unbelieved" pos="j" xml:id="a02262-014-b-1890" reg="unbelieved">unbeleeved</w> <w lemma="deity" pos="n1" xml:id="a02262-014-b-1900">deity</w> <pc xml:id="a02262-014-b-1910" unit="sentence">.</pc> </l> <l xml:id="a02262-e105610"> <w lemma="one" pos="crd" xml:id="a02262-014-b-1920">one</w> <w lemma="day" pos="n1" xml:id="a02262-014-b-1930">day</w> <w lemma="no" pos="d-x" xml:id="a02262-014-b-1940">no</w> <w lemma="period" pos="n1" xml:id="a02262-014-b-1950">period</w> <w lemma="to" pos="acp-p" xml:id="a02262-014-b-1960">to</w> <w lemma="his" pos="po" xml:id="a02262-014-b-1970">his</w> <w lemma="torment" pos="n1" xml:id="a02262-014-b-1980">torment</w> <w lemma="give" pos="vvz" xml:id="a02262-014-b-1990">gives</w> <pc xml:id="a02262-014-b-2000">:</pc> </l> <l xml:id="a02262-e105620"> <w lemma="to" pos="acp-cs" xml:id="a02262-014-b-2010">to</w> <w lemma="tremble" pos="vvi" xml:id="a02262-014-b-2020">tremble</w> <w lemma="at" pos="acp-p" xml:id="a02262-014-b-2030">at</w> <w lemma="the" pos="d" xml:id="a02262-014-b-2040">the</w> <w lemma="name" pos="n1" xml:id="a02262-014-b-2050">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-014-b-2060">of</w> <w lemma="death" pos="n1" xml:id="a02262-014-b-2070">death</w> <w lemma="he" pos="pns" xml:id="a02262-014-b-2080">he</w> <w lemma="live" pos="vvz" xml:id="a02262-014-b-2090">lives</w> <pc xml:id="a02262-014-b-2100">;</pc> </l> <pb facs="15" n="22" xml:id="a02262-015-a"/> <l n="225" xml:id="a02262-e105630"> <w lemma="still" pos="av" xml:id="a02262-015-a-0010">still</w> <w lemma="apprehend" pos="vvg" xml:id="a02262-015-a-0020">apprehending</w> <w lemma="what" pos="crq-r" xml:id="a02262-015-a-0030">what</w> <w lemma="then" pos="av" xml:id="a02262-015-a-0040">then</w> <w lemma="death" pos="n1" xml:id="a02262-015-a-0050">death</w> <w lemma="be" pos="vvz" xml:id="a02262-015-a-0060">is</w> <w lemma="worse" pos="j-c" xml:id="a02262-015-a-0070">worse</w> <pc xml:id="a02262-015-a-0080">;</pc> </l> <l xml:id="a02262-e105640"> <w lemma="long" pos="j" xml:id="a02262-015-a-0090">long</w> <w lemma="life" pos="n1" xml:id="a02262-015-a-0100">life</w> <w lemma="award" pos="vvn" xml:id="a02262-015-a-0110">awarded</w> <w lemma="to" pos="acp-cs" xml:id="a02262-015-a-0120">to</w> <w lemma="prolong" pos="vvi" xml:id="a02262-015-a-0130">prolong</w> <w lemma="his" pos="po" xml:id="a02262-015-a-0140">his</w> <w lemma="curse" pos="n1" xml:id="a02262-015-a-0150">curse</w> <pc xml:id="a02262-015-a-0160" unit="sentence">.</pc> </l> <l xml:id="a02262-e105650"> <w lemma="but" pos="acp-cc" xml:id="a02262-015-a-0170">but</w> <w lemma="if" pos="cs" xml:id="a02262-015-a-0180">if</w> <w lemma="he" pos="pns" xml:id="a02262-015-a-0190">he</w> <w lemma="have" pos="vvb" xml:id="a02262-015-a-0200">have</w> <w lemma="your" pos="po" xml:id="a02262-015-a-0210">your</w> <w lemma="law" pos="n2" xml:id="a02262-015-a-0220">laws</w> <w lemma="infringe" pos="vvn" xml:id="a02262-015-a-0230" reg="infringed">infring'd</w> <pc xml:id="a02262-015-a-0240">,</pc> <w lemma="be" pos="vvb" xml:id="a02262-015-a-0250">be</w> <w lemma="you" pos="pn" xml:id="a02262-015-a-0260">you</w> </l> <l xml:id="a02262-e105660"> <w lemma="yourselves" pos="px" xml:id="a02262-015-a-0270" reg="yourselves">your selves</w> <w lemma="the" pos="d" xml:id="a02262-015-a-0280">the</w> <w lemma="judge" pos="n2" xml:id="a02262-015-a-0290">judges</w> <pc xml:id="a02262-015-a-0300">,</pc> <w lemma="and" pos="cc" xml:id="a02262-015-a-0310">and</w> <w lemma="his" pos="po" xml:id="a02262-015-a-0320">his</w> <w lemma="guilt" pos="n1" xml:id="a02262-015-a-0330">guilt</w> <w lemma="pursue" pos="vvi" xml:id="a02262-015-a-0340">pursue</w> <pc xml:id="a02262-015-a-0350" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e105670" who="a02262-caiaphas"> <speaker> <w lemma="caiaphas" pos="n1-nn" xml:id="a02262-015-a-0360">caiaphas</w> <pc xml:id="a02262-015-a-0370" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e105680"> <w lemma="although" pos="cs" xml:id="a02262-015-a-0380">although</w> <w lemma="those" pos="d" xml:id="a02262-015-a-0390">those</w> <w lemma="ancient" pos="j" xml:id="a02262-015-a-0400">ancient</w> <w lemma="law" pos="n2" xml:id="a02262-015-a-0410">laws</w> <pc xml:id="a02262-015-a-0420">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-015-a-0430">which</w> <w lemma="now" pos="av" xml:id="a02262-015-a-0440">now</w> <w lemma="remain" pos="vvb" xml:id="a02262-015-a-0450">remain</w> </l> <l n="230" xml:id="a02262-e105690"> <w lemma="among" pos="acp-p" xml:id="a02262-015-a-0460">among</w> <w lemma="we" pos="pno" xml:id="a02262-015-a-0470">us</w> <pc xml:id="a02262-015-a-0480">,</pc> <w lemma="we" pos="pns" xml:id="a02262-015-a-0490">we</w> <w lemma="acknowledge" pos="vvb" xml:id="a02262-015-a-0500">acknowledge</w> <w lemma="to" pos="acp-cs" xml:id="a02262-015-a-0510">to</w> <w lemma="retain" pos="vvi" xml:id="a02262-015-a-0520">retain</w> </l> <l xml:id="a02262-e105700"> <w lemma="from" pos="acp-p" xml:id="a02262-015-a-0530">from</w> <w lemma="rome" pos="n1g-nn" xml:id="a02262-015-a-0540" reg="rome's">romes</w> <w lemma="free" pos="j" xml:id="a02262-015-a-0550">free</w> <w lemma="bounty" pos="n1" xml:id="a02262-015-a-0560">bounty</w> <pc xml:id="a02262-015-a-0570">;</pc> <w lemma="yet" pos="av" xml:id="a02262-015-a-0580">yet</w> <w lemma="to" pos="acp-p" xml:id="a02262-015-a-0590">to</w> <w lemma="you" pos="pn" xml:id="a02262-015-a-0600">you</w> <w lemma="it" pos="pn" xml:id="a02262-015-a-0610" type="contract1" reg="'t">'t</w> <w xml:id="a02262-015-a-0610c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="know" pos="vvn" xml:id="a02262-015-a-0620" reg="known">knowne</w> <pc xml:id="a02262-015-a-0630">,</pc> </l> <l xml:id="a02262-e105710"> <w lemma="our" pos="po" xml:id="a02262-015-a-0640">our</w> <w lemma="curb" pos="j_vn" xml:id="a02262-015-a-0650">curbed</w> <w lemma="power" pos="n1" xml:id="a02262-015-a-0660">power</w> <w lemma="can" pos="vmb" xml:id="a02262-015-a-0670">can</w> <w lemma="death" pos="n1" xml:id="a02262-015-a-0680">death</w> <w lemma="inflict" pos="vvi" xml:id="a02262-015-a-0690">inflict</w> <w lemma="on" pos="acp-p" xml:id="a02262-015-a-0700">on</w> <w lemma="none" pos="pi-x" xml:id="a02262-015-a-0710">none</w> <pc xml:id="a02262-015-a-0720" unit="sentence">.</pc> </l> <l xml:id="a02262-e105720"> <w lemma="you" pos="pn" xml:id="a02262-015-a-0730">you</w> <pc xml:id="a02262-015-a-0740">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-015-a-0750">to</w> <w lemma="who" pos="crq-ro" xml:id="a02262-015-a-0760">whom</w> <w lemma="caesar" pos="n1g-nn" xml:id="a02262-015-a-0770" reg="caesar's">caesars</w> <w lemma="fortune" pos="n2" xml:id="a02262-015-a-0780">fortunes</w> <w lemma="recommend" pos="vvb" xml:id="a02262-015-a-0790">recommend</w> </l> <l xml:id="a02262-e105730"> <w lemma="his" pos="po" xml:id="a02262-015-a-0800">his</w> <w lemma="rod" pos="n2" xml:id="a02262-015-a-0810">rods</w> <w lemma="and" pos="cc" xml:id="a02262-015-a-0820">and</w> <w lemma="axe" pos="n2" xml:id="a02262-015-a-0830">axes</w> <pc xml:id="a02262-015-a-0840">,</pc> <w lemma="sacred" pos="j" xml:id="a02262-015-a-0850">sacred</w> <w lemma="rule" pos="n1" xml:id="a02262-015-a-0860">rule</w> <w lemma="defend" pos="vvi" xml:id="a02262-015-a-0870">defend</w> <pc xml:id="a02262-015-a-0880" unit="sentence">.</pc> </l> <l n="235" xml:id="a02262-e105740"> <w lemma="this" pos="d" xml:id="a02262-015-a-0890">this</w> <w lemma="guilty" pos="j" xml:id="a02262-015-a-0900">guilty</w> <w lemma="wretch" pos="n1" xml:id="a02262-015-a-0910">wretch</w> <pc xml:id="a02262-015-a-0920">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-015-a-0930">whose</w> <w lemma="practise" pos="n2" xml:id="a02262-015-a-0940">practises</w> <w lemma="we" pos="pns" xml:id="a02262-015-a-0950">we</w> <w lemma="fear" pos="vvb" xml:id="a02262-015-a-0960" reg="fear">feare</w> <pc xml:id="a02262-015-a-0970">,</pc> </l> <l xml:id="a02262-e105750"> <w lemma="of" pos="acp-p" xml:id="a02262-015-a-0980">of</w> <w lemma="late" pos="j" xml:id="a02262-015-a-0990">late</w> <w lemma="his" pos="po" xml:id="a02262-015-a-1000">his</w> <w lemma="place" pos="n1" xml:id="a02262-015-a-1010">place</w> <w lemma="of" pos="acp-p" xml:id="a02262-015-a-1020">of</w> <w lemma="birth" pos="n1" xml:id="a02262-015-a-1030">birth</w> <w lemma="forsake" pos="vvg" xml:id="a02262-015-a-1040">forsaking</w> <pc xml:id="a02262-015-a-1050">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-015-a-1060">where</w> </l> <l xml:id="a02262-e105760"> <w lemma="the" pos="d" xml:id="a02262-015-a-1070">the</w> <w lemma="sea" pos="n1" xml:id="a02262-015-a-1080">sea</w> <w lemma="be" pos="vvz" xml:id="a02262-015-a-1090">is</w> <w lemma="honour" pos="vvn" xml:id="a02262-015-a-1100" reg="honoured">honour'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-015-a-1110">with</w> <w lemma="tiberius" pos="n1g-nn" xml:id="a02262-015-a-1120" reg="tiberius'">tiberius</w> <w lemma="name" pos="n1" xml:id="a02262-015-a-1130">name</w> <pc xml:id="a02262-015-a-1140">,</pc> </l> <l xml:id="a02262-e105770"> <w lemma="with" pos="acp-p" xml:id="a02262-015-a-1150">with</w> <w lemma="troop" pos="n2" xml:id="a02262-015-a-1160" reg="troops">troopes</w> <w lemma="of" pos="acp-p" xml:id="a02262-015-a-1170">of</w> <w lemma="client" pos="n2" xml:id="a02262-015-a-1180">clients</w> <w lemma="to" pos="acp-p" xml:id="a02262-015-a-1190">to</w> <w lemma="this" pos="d" xml:id="a02262-015-a-1200">this</w> <w lemma="city" pos="n1" xml:id="a02262-015-a-1210">city</w> <w lemma="come" pos="vvd" xml:id="a02262-015-a-1220">came</w> <pc xml:id="a02262-015-a-1230" unit="sentence">.</pc> </l> <l xml:id="a02262-e105780"> <w lemma="who" pos="crq-q" xml:id="a02262-015-a-1240">who</w> <w lemma="seed" pos="n2" xml:id="a02262-015-a-1250">seeds</w> <w lemma="of" pos="acp-p" xml:id="a02262-015-a-1260">of</w> <w lemma="war" pos="n1" xml:id="a02262-015-a-1270">war</w> <w lemma="among" pos="acp-p" xml:id="a02262-015-a-1280">among</w> <w lemma="the" pos="d" 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xml:id="a02262-015-a-1430">nation</w> <w lemma="ever" pos="av" xml:id="a02262-015-a-1440">ever</w> <w lemma="free" pos="j" xml:id="a02262-015-a-1450">free</w> <pc xml:id="a02262-015-a-1460" unit="sentence">.</pc> </l> <l xml:id="a02262-e105810"> <w lemma="with" pos="acp-p" xml:id="a02262-015-a-1470">with</w> <w lemma="magic" pos="j" xml:id="a02262-015-a-1480" reg="magic">magick</w> <w lemma="charm" pos="n2" xml:id="a02262-015-a-1490" reg="charms">charmes</w> <pc xml:id="a02262-015-a-1500">,</pc> <w lemma="and" pos="cc" xml:id="a02262-015-a-1510">and</w> <w lemma="stygian" pos="j-nn" xml:id="a02262-015-a-1520">stygian</w> <w lemma="compact" pos="n1" xml:id="a02262-015-a-1530">compact</w> <pc xml:id="a02262-015-a-1540">,</pc> <w lemma="he" pos="pns" xml:id="a02262-015-a-1550">he</w> </l> <l xml:id="a02262-e105820"> <w lemma="attract" pos="vvz" xml:id="a02262-015-a-1560">attracts</w> <w lemma="belief" pos="n1" xml:id="a02262-015-a-1570" reg="belief">beliefe</w> <pc xml:id="a02262-015-a-1580">:</pc> <w lemma="deny" pos="vvz" xml:id="a02262-015-a-1590">denies</w> <w lemma="the" pos="d" xml:id="a02262-015-a-1600">the</w> <w lemma="dead" pos="j" xml:id="a02262-015-a-1610">dead</w> <w lemma="their" pos="po" xml:id="a02262-015-a-1620">their</w> <w lemma="rest" pos="n1" xml:id="a02262-015-a-1630">rest</w> <pc xml:id="a02262-015-a-1640">,</pc> </l> <l xml:id="a02262-e105830"> <w lemma="of" pos="acp-p" xml:id="a02262-015-a-1650">of</w> <w lemma="those" pos="d" xml:id="a02262-015-a-1660">those</w> <w lemma="unenvied" pos="j" xml:id="a02262-015-a-1670" reg="unenvied">un-envi'd</w> <w lemma="mansion" pos="n2" xml:id="a02262-015-a-1680">mansions</w> <w lemma="dispossess" pos="vvn" xml:id="a02262-015-a-1690" reg="dispossessed">dispossest</w> </l> <l n="245" xml:id="a02262-e105840"> <w lemma="by" pos="acp-p" xml:id="a02262-015-a-1700">by</w> <w lemma="wicked" pos="j" xml:id="a02262-015-a-1710">wicked</w> <w lemma="spell" pos="n2" xml:id="a02262-015-a-1720" reg="spells">spels</w> <pc xml:id="a02262-015-a-1730" unit="sentence">.</pc> <w lemma="these" pos="d" xml:id="a02262-015-a-1740">these</w> <w lemma="prodigy" pos="n2" xml:id="a02262-015-a-1750">prodigies</w> <w lemma="delude" pos="vvb" xml:id="a02262-015-a-1760">delude</w> </l> <l xml:id="a02262-e105850"> <w lemma="the" pos="d" xml:id="a02262-015-a-1770">the</w> <w lemma="novelty-affecting" pos="j" xml:id="a02262-015-a-1780">novelty-affecting</w> <w lemma="multitude" pos="n1" xml:id="a02262-015-a-1790">multitude</w> <pc xml:id="a02262-015-a-1800">:</pc> </l> <l xml:id="a02262-e105860"> <w lemma="who" pos="crq-ro" xml:id="a02262-015-a-1810">whom</w> <w lemma="for" pos="acp-p" xml:id="a02262-015-a-1820">for</w> <w lemma="their" pos="po" xml:id="a02262-015-a-1830">their</w> <w lemma="lord" pos="n1" xml:id="a02262-015-a-1840">lord</w> <w lemma="their" pos="po" xml:id="a02262-015-a-1850">their</w> <w lemma="loud" pos="j" xml:id="a02262-015-a-1860">loud</w> <w lemma="hosanna" pos="n2" xml:id="a02262-015-a-1870">hosannas</w> <w lemma="greet" pos="vvi" xml:id="a02262-015-a-1880">greet</w> <pc xml:id="a02262-015-a-1890">;</pc> </l> <l xml:id="a02262-e105870"> <w lemma="and" pos="cc" xml:id="a02262-015-a-1900">and</w> <w lemma="strew" pos="vvb" xml:id="a02262-015-a-1910">strew</w> <w lemma="the" pos="d" xml:id="a02262-015-a-1920">the</w> <w lemma="noble" pos="j" xml:id="a02262-015-a-1930">noble</w> <w lemma="palm" pos="n1" xml:id="a02262-015-a-1940" reg="palm">palme</w> <w lemma="beneath" pos="acp-p" xml:id="a02262-015-a-1950">beneath</w> <w lemma="his" pos="po" xml:id="a02262-015-a-1960">his</w> <w lemma="see" pos="vvi" xml:id="a02262-015-a-1970" reg="see" type="contract1">se</w> <w xml:id="a02262-015-a-1970c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">et</w> <pc xml:id="a02262-015-a-1980" unit="sentence">.</pc> </l> <pb facs="15" n="23" xml:id="a02262-015-b"/> <l xml:id="a02262-e105880"> <w lemma="embolden" pos="vvn" xml:id="a02262-015-b-0010" reg="emboldened">imboldned</w> <w lemma="by" pos="acp-p" xml:id="a02262-015-b-0020">by</w> <w lemma="these" pos="d" xml:id="a02262-015-b-0030">these</w> <w lemma="art" pos="n2" xml:id="a02262-015-b-0040">arts</w> <pc xml:id="a02262-015-b-0050">;</pc> <w lemma="he" pos="pns" xml:id="a02262-015-b-0060">he</w> <pc xml:id="a02262-015-b-0070">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-015-b-0080">as</w> <w lemma="his" pos="po" xml:id="a02262-015-b-0090">his</w> <w lemma="own" pos="d" xml:id="a02262-015-b-0100">own</w> </l> <l n="250" xml:id="a02262-e105890"> <w lemma="by" pos="acp-p" xml:id="a02262-015-b-0110">by</w> <w lemma="birth" pos="n1" xml:id="a02262-015-b-0120">birth</w> <pc xml:id="a02262-015-b-0130">,</pc> <w lemma="aspire" pos="vvz" xml:id="a02262-015-b-0140">aspires</w> <w lemma="to" pos="acp-p" xml:id="a02262-015-b-0150">to</w> <w lemma="david" pos="n1g-nn" xml:id="a02262-015-b-0160" reg="david's">davids</w> <w lemma="ancient" pos="j" xml:id="a02262-015-b-0170">ancient</w> <w lemma="throne" pos="n1" xml:id="a02262-015-b-0180">throne</w> <pc xml:id="a02262-015-b-0190" unit="sentence">.</pc> </l> <l xml:id="a02262-e105900"> <w lemma="when" pos="crq-cs" xml:id="a02262-015-b-0200">when</w> <w lemma="rome" pos="n1-nn" xml:id="a02262-015-b-0210">rome</w> <pc xml:id="a02262-015-b-0220">,</pc> <w lemma="provoke" pos="vvn" xml:id="a02262-015-b-0230" reg="provoked">provok'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-015-b-0240">by</w> <w lemma="his" pos="po" xml:id="a02262-015-b-0250">his</w> <w lemma="rebellion" pos="n1" xml:id="a02262-015-b-0260">rebellion</w> <pc xml:id="a02262-015-b-0270">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-015-b-0280">shall</w> </l> <l xml:id="a02262-e105910"> <w lemma="arm" pos="vvi" xml:id="a02262-015-b-0290" reg="arm">arme</w> <w lemma="her" pos="po" xml:id="a02262-015-b-0300">her</w> <w lemma="just" pos="j" xml:id="a02262-015-b-0310">just</w> <w lemma="grief" pos="n1" xml:id="a02262-015-b-0320" reg="grief">griefe</w> <pc xml:id="a02262-015-b-0330">;</pc> <w lemma="we" pos="pns" xml:id="a02262-015-b-0340">we</w> <w lemma="by" pos="acp-p" xml:id="a02262-015-b-0350">by</w> <w lemma="the" pos="d" xml:id="a02262-015-b-0360">the</w> <w lemma="sword" pos="n1" xml:id="a02262-015-b-0370">sword</w> <w lemma="must" pos="vmb" xml:id="a02262-015-b-0380">must</w> <w lemma="fall" pos="vvi" xml:id="a02262-015-b-0390">fall</w> <pc xml:id="a02262-015-b-0400">,</pc> </l> <l xml:id="a02262-e105920"> <w lemma="our" pos="po" xml:id="a02262-015-b-0410">our</w> <w lemma="city" pos="n1" xml:id="a02262-015-b-0420">city</w> <w lemma="sink" pos="vvi" xml:id="a02262-015-b-0430" reg="sink">sinke</w> <w lemma="in" pos="acp-p" xml:id="a02262-015-b-0440">in</w> <w lemma="flame" pos="n2" xml:id="a02262-015-b-0450">flames</w> <pc xml:id="a02262-015-b-0460">,</pc> <w lemma="our" pos="po" xml:id="a02262-015-b-0470">our</w> <w lemma="country" pos="n1" xml:id="a02262-015-b-0480" reg="country">countrey</w> <w lemma="lie" pos="vvb" xml:id="a02262-015-b-0490" reg="lie">lye</w> </l> <l xml:id="a02262-e105930"> <w lemma="depopulate" pos="vvn" xml:id="a02262-015-b-0500">depopulated</w> <pc xml:id="a02262-015-b-0510" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-015-b-0520">but</w> <w lemma="since" pos="acp-cs" xml:id="a02262-015-b-0530">since</w> <w lemma="one" pos="pi" xml:id="a02262-015-b-0540">one</w> <w lemma="must" pos="vmb" xml:id="a02262-015-b-0550">must</w> <w lemma="die" pos="vvi" xml:id="a02262-015-b-0560" reg="die">dye</w> </l> <l n="255" xml:id="a02262-e105940"> <w lemma="to" pos="acp-cs" xml:id="a02262-015-b-0570">to</w> <w lemma="save" pos="vvi" xml:id="a02262-015-b-0580">save</w> <w lemma="the" pos="d" xml:id="a02262-015-b-0590">the</w> <w lemma="general" pos="n1" xml:id="a02262-015-b-0600" reg="general">generall</w> <pc xml:id="a02262-015-b-0610">;</pc> <w lemma="sentence" pos="vvn" xml:id="a02262-015-b-0620" reg="sentenced">sentenc'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-015-b-0630">by</w> <w lemma="thy" pos="po" xml:id="a02262-015-b-0640">thy</w> <w lemma="breath" pos="n1" xml:id="a02262-015-b-0650">breath</w> <pc xml:id="a02262-015-b-0660">,</pc> </l> <l xml:id="a02262-e105950"> <w lemma="let" pos="vvb" xml:id="a02262-015-b-0670">let</w> <w lemma="he" pos="pno" xml:id="a02262-015-b-0680">him</w> <w lemma="redeem" pos="vvi" xml:id="a02262-015-b-0690" reg="redeem">redeeme</w> <w lemma="his" pos="po" xml:id="a02262-015-b-0700">his</w> <w lemma="nation" pos="n1" xml:id="a02262-015-b-0710">nation</w> <w lemma="with" pos="acp-p" xml:id="a02262-015-b-0720">with</w> <w lemma="his" pos="po" xml:id="a02262-015-b-0730">his</w> <w lemma="death" pos="n1" xml:id="a02262-015-b-0740">death</w> <pc xml:id="a02262-015-b-0750" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e105960" who="a02262-pilate"> <speaker> <w lemma="pilat." pos="n-ab" xml:id="a02262-015-b-0760">pilat.</w> <pc xml:id="a02262-015-b-0770" unit="sentence"/> </speaker> <l xml:id="a02262-e105970"> <w lemma="such" pos="d" xml:id="a02262-015-b-0780">such</w> <w lemma="doubtful" pos="j" xml:id="a02262-015-b-0790" reg="doubtful">doubtfull</w> <w lemma="cause" pos="n2" xml:id="a02262-015-b-0800">causes</w> <w lemma="grave" pos="j" xml:id="a02262-015-b-0810">grave</w> <w lemma="advice" pos="n1" xml:id="a02262-015-b-0820">advice</w> <w lemma="require" pos="vvi" xml:id="a02262-015-b-0830">require</w> <pc xml:id="a02262-015-b-0840">:</pc> </l> <l xml:id="a02262-e105980"> <w lemma="here" pos="av" xml:id="a02262-015-b-0850">here</w> <pc xml:id="a02262-015-b-0860">,</pc> <w lemma="if" pos="cs" xml:id="a02262-015-b-0870">if</w> <w lemma="you" pos="pn" xml:id="a02262-015-b-0880">you</w> <w lemma="please" pos="vvb" xml:id="a02262-015-b-0890">please</w> <pc xml:id="a02262-015-b-0900">,</pc> <w lemma="attend" pos="vvb" xml:id="a02262-015-b-0910">attend</w> <pc xml:id="a02262-015-b-0920">;</pc> <w lemma="while" pos="cs" xml:id="a02262-015-b-0930">while</w> <w lemma="i" pos="pns" xml:id="a02262-015-b-0940">i</w> <w lemma="retire" pos="vvb" xml:id="a02262-015-b-0950">retire</w> <pc xml:id="a02262-015-b-0960" unit="sentence">.</pc> </l> <l xml:id="a02262-e105990"> <w lemma="the" pos="d" xml:id="a02262-015-b-0970">the</w> <w lemma="prisoner" pos="n1" xml:id="a02262-015-b-0980" reg="prisoner">pris'ner</w> <w lemma="to" pos="acp-p" xml:id="a02262-015-b-0990">to</w> <w lemma="the" pos="d" xml:id="a02262-015-b-1000">the</w> <w lemma="soldier" pos="n1g" xml:id="a02262-015-b-1010" reg="soldier's">souldiers</w> <w lemma="care" pos="n1" xml:id="a02262-015-b-1020">care</w> <w lemma="commit" pos="vvi" xml:id="a02262-015-b-1030">commit</w> <pc xml:id="a02262-015-b-1040">:</pc> </l> <l n="260" xml:id="a02262-e106000"> <w lemma="on" pos="acp-p" xml:id="a02262-015-b-1050">on</w> <w lemma="who" pos="crq-ro" xml:id="a02262-015-b-1060">whom</w> <w lemma="this" pos="d" xml:id="a02262-015-b-1070">this</w> <w lemma="day" pos="n1" xml:id="a02262-015-b-1080">day</w> <w lemma="we" pos="pns" xml:id="a02262-015-b-1090">we</w> <w lemma="will" pos="vmb" xml:id="a02262-015-b-1100">will</w> <w lemma="in" pos="acp-p" xml:id="a02262-015-b-1110">in</w> <w lemma="judgement" pos="n1" xml:id="a02262-015-b-1120">judgement</w> <w lemma="fit" pos="j" xml:id="a02262-015-b-1130">fit</w> <pc xml:id="a02262-015-b-1140" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e106010" who="a02262-chorus_jewish_women"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-015-b-1150" reg="chorus">chorvs</w> <w lemma="of" pos="acp-p" xml:id="a02262-015-b-1160">of</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-015-b-1170">jewish</w> <w lemma="woman" pos="n2" xml:id="a02262-015-b-1180">women</w> <pc xml:id="a02262-015-b-1190" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e106020"> <w lemma="you" pos="pn" xml:id="a02262-015-b-1200">you</w> <w lemma="lofty" pos="j" xml:id="a02262-015-b-1210">lofty</w> <w lemma="tower" pos="n2" xml:id="a02262-015-b-1220">towers</w> <w lemma="of" pos="acp-p" xml:id="a02262-015-b-1230">of</w> <w lemma="solyma" pos="n1-nn" xml:id="a02262-015-b-1240">solyma</w> <pc xml:id="a02262-015-b-1250">,</pc> </l> <l xml:id="a02262-e106030"> <w lemma="thou" pos="pns" xml:id="a02262-015-b-1260">thou</w> <w lemma="ancient" pos="j" xml:id="a02262-015-b-1270">ancient</w> <w lemma="throne" pos="n1" xml:id="a02262-015-b-1280">throne</w> <w lemma="of" pos="acp-p" xml:id="a02262-015-b-1290">of</w> <w lemma="sovereign" pos="j" xml:id="a02262-015-b-1300" reg="sovereign">soveraign</w> <w lemma="sway" pos="n1" xml:id="a02262-015-b-1310">sway</w> <pc xml:id="a02262-015-b-1320">:</pc> </l> <l xml:id="a02262-e106040"> <w lemma="to" pos="acp-p" xml:id="a02262-015-b-1330">to</w> <w lemma="thou" pos="pno" xml:id="a02262-015-b-1340">thee</w> <w lemma="the" pos="d" xml:id="a02262-015-b-1350">the</w> <w lemma="conquer" pos="j_vn" xml:id="a02262-015-b-1360">conquered</w> <w lemma="tribute" pos="n1" xml:id="a02262-015-b-1370">tribute</w> <w lemma="pay" pos="vvn" xml:id="a02262-015-b-1380" reg="paid">pay'd</w> <pc xml:id="a02262-015-b-1390">,</pc> </l> <l xml:id="a02262-e106050"> <w lemma="from" pos="acp-p" xml:id="a02262-015-b-1400">from</w> <w lemma="the" pos="d" xml:id="a02262-015-b-1410" type="contract1" reg="th'">th'</w> <w xml:id="a02262-015-b-1410c" type="contract2" lemma="isthmos" pos="n1-nn" reg="isthmos" join="left">isthmos</w> <pc xml:id="a02262-015-b-1420">,</pc> <w lemma="crown" pos="vvn" xml:id="a02262-015-b-1430" reg="crowned">crown'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-015-b-1440">with</w> <w lemma="ebon" pos="n1" xml:id="a02262-015-b-1450">ebon</w> <w lemma="shade" pos="n1" xml:id="a02262-015-b-1460">shade</w> <pc xml:id="a02262-015-b-1470">,</pc> </l> <l n="265" xml:id="a02262-e106060"> <w lemma="to" pos="acp-p" xml:id="a02262-015-b-1480">to</w> <w lemma="great" pos="j" xml:id="a02262-015-b-1490">great</w> <w lemma="euphrates" pos="n1-nn" xml:id="a02262-015-b-1500">euphrates</w> <w lemma="tremble" pos="vvg" xml:id="a02262-015-b-1510">trembling</w> <w lemma="stream" pos="n2" xml:id="a02262-015-b-1520" reg="streams">streames</w> <pc xml:id="a02262-015-b-1530">:</pc> </l> <l xml:id="a02262-e106070"> <w lemma="arabian" pos="n2-nn_j" xml:id="a02262-015-b-1540">arabians</w> <pc xml:id="a02262-015-b-1550">,</pc> <w lemma="scorch" pos="j_vn" xml:id="a02262-015-b-1560" reg="scorched">scorch'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-015-b-1570">by</w> <w lemma="phoebus" pos="n1-nn" xml:id="a02262-015-b-1580">phoebus</w> <w lemma="beam" pos="n2" xml:id="a02262-015-b-1590" reg="beams">beames</w> <pc xml:id="a02262-015-b-1600" unit="sentence">.</pc> </l> <l xml:id="a02262-e106080"> <w lemma="the" pos="d" xml:id="a02262-015-b-1610" type="contract1" reg="th'">th'</w> <w xml:id="a02262-015-b-1610c" type="contract2" lemma="admire" pos="j_vg" reg="admiring" join="left">admiring</w> <w lemma="queen" pos="n1" xml:id="a02262-015-b-1620">queen</w> <pc xml:id="a02262-015-b-1630">,</pc> <w lemma="wing" pos="j_vn" xml:id="a02262-015-b-1640" reg="winged">wing'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-015-b-1650">with</w> <w lemma="thy" pos="po" xml:id="a02262-015-b-1660">thy</w> <w lemma="fame" pos="n1" xml:id="a02262-015-b-1670">fame</w> <pc xml:id="a02262-015-b-1680">,</pc> </l> <l xml:id="a02262-e106090"> <w lemma="from" pos="acp-p" xml:id="a02262-015-b-1690">from</w> <w lemma="her" pos="po" xml:id="a02262-015-b-1700">her</w> <w lemma="black-peopled" pos="j" xml:id="a02262-015-b-1710">black-peopled</w> <w lemma="empire" pos="n1" xml:id="a02262-015-b-1720">empire</w> <w lemma="come" pos="vvd" xml:id="a02262-015-b-1730">came</w> <pc xml:id="a02262-015-b-1740" unit="sentence">.</pc> </l> <pb facs="16" n="24" xml:id="a02262-016-a"/> <l xml:id="a02262-e106100"> <w lemma="great" pos="j" xml:id="a02262-016-a-0010">great</w> <w lemma="king" pos="n2" xml:id="a02262-016-a-0020">kings</w> <pc xml:id="a02262-016-a-0030">,</pc> <w lemma="ambitious" pos="j" xml:id="a02262-016-a-0040">ambitious</w> <w lemma="of" pos="acp-p" xml:id="a02262-016-a-0050">of</w> <w lemma="thy" pos="po" xml:id="a02262-016-a-0060">thy</w> <w lemma="love" pos="n1" xml:id="a02262-016-a-0070">love</w> <pc xml:id="a02262-016-a-0080">,</pc> </l> <l n="270" xml:id="a02262-e106110"> <w lemma="to" pos="acp-cs" xml:id="a02262-016-a-0090">to</w> <w lemma="join" pos="vvi" xml:id="a02262-016-a-0100" reg="join">joyne</w> <w lemma="with" pos="acp-p" xml:id="a02262-016-a-0110">with</w> <w lemma="thou" pos="pno" xml:id="a02262-016-a-0120">thee</w> <w lemma="in" pos="acp-p" xml:id="a02262-016-a-0130">in</w> <w lemma="friendship" pos="n1" xml:id="a02262-016-a-0140">friendship</w> <w lemma="strive" pos="vvd" xml:id="a02262-016-a-0150">strove</w> <pc xml:id="a02262-016-a-0160" unit="sentence">.</pc> </l> <l xml:id="a02262-e106120"> <w lemma="those" pos="d" xml:id="a02262-016-a-0170">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-016-a-0180">who</w> <w lemma="canopus" pos="n1g-nn" xml:id="a02262-016-a-0190" reg="canopus'">canopus</w> <w lemma="sceptre" pos="n1" xml:id="a02262-016-a-0200" reg="sceptre">scepter</w> <w lemma="bear" pos="vvd" xml:id="a02262-016-a-0210">bore</w> <pc xml:id="a02262-016-a-0220">;</pc> </l> <l xml:id="a02262-e106130"> <w lemma="those" pos="d" xml:id="a02262-016-a-0230">those</w> <w lemma="monarch" pos="n2" xml:id="a02262-016-a-0240">monarchs</w> <w lemma="who" pos="crq-r" xml:id="a02262-016-a-0250">who</w> <w lemma="the" pos="d" xml:id="a02262-016-a-0260">the</w> <w lemma="sun" pos="n1" xml:id="a02262-016-a-0270">sun</w> <w lemma="adore" pos="vvb" xml:id="a02262-016-a-0280">adore</w> <pc xml:id="a02262-016-a-0290">,</pc> </l> <l xml:id="a02262-e106140"> <w lemma="and" pos="cc" xml:id="a02262-016-a-0300">and</w> <w lemma="over" pos="acp-p" xml:id="a02262-016-a-0310" reg="o'er">o're</w> <w lemma="the" pos="d" xml:id="a02262-016-a-0320">the</w> <w lemma="wealthy" pos="j" xml:id="a02262-016-a-0330">wealthy</w> <w lemma="orient" pos="j" xml:id="a02262-016-a-0340">orient</w> <w lemma="reign" pos="n1" xml:id="a02262-016-a-0350" reg="reign">reigne</w> <pc xml:id="a02262-016-a-0360">:</pc> </l> <l xml:id="a02262-e106150"> <w lemma="sarrana" pos="n1-nn" xml:id="a02262-016-a-0370">sarrana</w> <pc xml:id="a02262-016-a-0380">,</pc> <w lemma="sovereign" pos="j" xml:id="a02262-016-a-0390" reg="sovereign">soveraigne</w> <w lemma="of" pos="acp-p" xml:id="a02262-016-a-0400">of</w> <w lemma="the" pos="d" xml:id="a02262-016-a-0410">the</w> <w lemma="main" pos="j" xml:id="a02262-016-a-0420">main</w> <pc xml:id="a02262-016-a-0430" unit="sentence">.</pc> </l> <l n="275" xml:id="a02262-e106160"> <w lemma="now" pos="av" xml:id="a02262-016-a-0440">now</w> <pc xml:id="a02262-016-a-0450">,</pc> <w lemma="ah" pos="uh" xml:id="a02262-016-a-0460">ah</w> <pc xml:id="a02262-016-a-0470" unit="sentence">!</pc> <w lemma="a" pos="d" xml:id="a02262-016-a-0480">a</w> <w lemma="miserable" pos="j" xml:id="a02262-016-a-0490">miserable</w> <w lemma="thrall" pos="n1" xml:id="a02262-016-a-0500">thrall</w> <pc xml:id="a02262-016-a-0510" unit="sentence">!</pc> </l> <l xml:id="a02262-e106170"> <w lemma="o" pos="uh" xml:id="a02262-016-a-0520">o</w> <pc xml:id="a02262-016-a-0530">,</pc> <w lemma="nothing" pos="pi-x" xml:id="a02262-016-a-0540">nothing</w> <pc xml:id="a02262-016-a-0550">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-016-a-0560">but</w> <w lemma="a" pos="d" xml:id="a02262-016-a-0570">a</w> <w lemma="prey" pos="n1" xml:id="a02262-016-a-0580">prey</w> <w lemma="to" pos="acp-p" xml:id="a02262-016-a-0590">to</w> <w lemma="all" pos="d" xml:id="a02262-016-a-0600">all</w> <pc xml:id="a02262-016-a-0610" unit="sentence">!</pc> </l> <l xml:id="a02262-e106180"> <w lemma="this" pos="d" xml:id="a02262-016-a-0620">this</w> <w lemma="land" pos="n1" xml:id="a02262-016-a-0630">land</w> <pc xml:id="a02262-016-a-0640">,</pc> <w lemma="to|one" pos="acp-p|crd" xml:id="a02262-016-a-0650">t'one</w> <w lemma="god" pos="n1" xml:id="a02262-016-a-0660">god</w> <w lemma="once" pos="acp-av" xml:id="a02262-016-a-0670">once</w> <w lemma="chaste" pos="av_j" xml:id="a02262-016-a-0680" reg="chastely">chastly</w> <w lemma="wed" pos="vvn" xml:id="a02262-016-a-0690">wed</w> <pc xml:id="a02262-016-a-0700">,</pc> </l> <l xml:id="a02262-e106190"> <w lemma="how" pos="crq-cs" xml:id="a02262-016-a-0710">how</w> <w lemma="often" pos="av" xml:id="a02262-016-a-0720">often</w> <w lemma="have" pos="vvz" xml:id="a02262-016-a-0730">hath</w> <w lemma="she" pos="pns" xml:id="a02262-016-a-0740">she</w> <w lemma="change" pos="vvn" xml:id="a02262-016-a-0750" reg="changed">chang'd</w> <w lemma="her" pos="po" xml:id="a02262-016-a-0760">her</w> <w lemma="head" pos="n1" xml:id="a02262-016-a-0770">head</w> <pc xml:id="a02262-016-a-0780">,</pc> </l> <l xml:id="a02262-e106200"> <w lemma="since" pos="acp-cs" xml:id="a02262-016-a-0790">since</w> <w lemma="they" pos="pns" xml:id="a02262-016-a-0800">they</w> <w lemma="our" pos="po" xml:id="a02262-016-a-0810">our</w> <w lemma="temple" pos="n2" xml:id="a02262-016-a-0820">temples</w> <w lemma="ruine" pos="vvn" xml:id="a02262-016-a-0830" reg="ruined">ruin'd</w> <w lemma="pride" pos="n1" xml:id="a02262-016-a-0840">pride</w> </l> <l n="280" xml:id="a02262-e106210"> <w lemma="with" pos="acp-p" xml:id="a02262-016-a-0850">with</w> <w lemma="bad" pos="j" xml:id="a02262-016-a-0860">bad</w> <w lemma="presage" pos="n1" xml:id="a02262-016-a-0870">presage</w> <w lemma="reedify" pos="vvn" xml:id="a02262-016-a-0880" reg="re-edified">reedifi'd</w> <pc xml:id="a02262-016-a-0890" unit="sentence">!</pc> </l> <l xml:id="a02262-e106220"> <w lemma="since" pos="acp-p" xml:id="a02262-016-a-0900">since</w> <w lemma="those" pos="d" xml:id="a02262-016-a-0910">those</w> <pc xml:id="a02262-016-a-0920">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-016-a-0930">in</w> <w lemma="foreign" pos="j" xml:id="a02262-016-a-0940" reg="foreign">forrein</w> <w lemma="bondage" pos="n1" xml:id="a02262-016-a-0950">bondage</w> <w lemma="bear" pos="vvn" xml:id="a02262-016-a-0960">born</w> <pc xml:id="a02262-016-a-0970">,</pc> </l> <l xml:id="a02262-e106230"> <w lemma="do" pos="vvd" xml:id="a02262-016-a-0980">did</w> <w lemma="with" pos="acp-p" xml:id="a02262-016-a-0990">with</w> <w lemma="their" pos="po" xml:id="a02262-016-a-1000">their</w> <w lemma="servile" pos="j" xml:id="a02262-016-a-1010">servile</w> <w lemma="fate" pos="n2" xml:id="a02262-016-a-1020">fates</w> <w lemma="return" pos="vvb" xml:id="a02262-016-a-1030">return</w> <pc xml:id="a02262-016-a-1040" unit="sentence">!</pc> </l> <l xml:id="a02262-e106240"> <w lemma="on" pos="acp-p" xml:id="a02262-016-a-1050">on</w> <w lemma="we" pos="pno" xml:id="a02262-016-a-1060">us</w> <w lemma="antiochus" pos="n1-nn" xml:id="a02262-016-a-1070">antiochus</w> <w lemma="gild" pos="n1" xml:id="a02262-016-a-1080">guilt</w> <w lemma="reflect" pos="vvz" xml:id="a02262-016-a-1090">reflects</w> <pc xml:id="a02262-016-a-1100">:</pc> </l> <l xml:id="a02262-e106250"> <w lemma="our" pos="po" xml:id="a02262-016-a-1110">our</w> <w lemma="father" pos="n1g" xml:id="a02262-016-a-1120" reg="father's">fathers</w> <w lemma="sin" pos="n2" xml:id="a02262-016-a-1130" reg="sins">sinnes</w> <w lemma="sit" pos="vvb" xml:id="a02262-016-a-1140">sit</w> <w lemma="on" pos="acp-p" xml:id="a02262-016-a-1150">on</w> <w lemma="our" pos="po" xml:id="a02262-016-a-1160">our</w> <w lemma="neck" pos="n2" xml:id="a02262-016-a-1170">necks</w> <pc xml:id="a02262-016-a-1180" unit="sentence">.</pc> </l> <l n="285" xml:id="a02262-e106260"> <w lemma="what" pos="crq-q" xml:id="a02262-016-a-1190">what</w> <w lemma="dare" pos="vvd" xml:id="a02262-016-a-1200">durst</w> <w lemma="that" pos="cs" xml:id="a02262-016-a-1210">that</w> <w lemma="wicked" pos="j" xml:id="a02262-016-a-1220">wicked</w> <w lemma="age" pos="n1" xml:id="a02262-016-a-1230">age</w> <w lemma="not" pos="xx" xml:id="a02262-016-a-1240">not</w> <w lemma="do" pos="vvi" xml:id="a02262-016-a-1250">do</w> <pc xml:id="a02262-016-a-1260">,</pc> </l> <l xml:id="a02262-e106270"> <w lemma="which" pos="crq-r" xml:id="a02262-016-a-1270">which</w> <w lemma="can" pos="vmd" xml:id="a02262-016-a-1280">could</w> <w lemma="those" pos="d" xml:id="a02262-016-a-1290">those</w> <w lemma="altar" pos="n2" xml:id="a02262-016-a-1300">altars</w> <w lemma="naked" pos="j" xml:id="a02262-016-a-1310">naked</w> <w lemma="view" pos="n1" xml:id="a02262-016-a-1320">view</w> <pc xml:id="a02262-016-a-1330">,</pc> </l> <l xml:id="a02262-e106280"> <w lemma="oft" pos="av" xml:id="a02262-016-a-1340">oft</w> <w lemma="flame" pos="vvg" xml:id="a02262-016-a-1350">flaming</w> <w lemma="with" pos="acp-p" xml:id="a02262-016-a-1360">with</w> <w lemma="celestial" pos="j" xml:id="a02262-016-a-1370" reg="celestial">celestiall</w> <w lemma="fire" pos="n1" xml:id="a02262-016-a-1380">fire</w> <pc xml:id="a02262-016-a-1390" unit="sentence">!</pc> </l> <l xml:id="a02262-e106290"> <w lemma="provoke" pos="vvg" xml:id="a02262-016-a-1400">provoking</w> <w lemma="heaven" pos="n2" xml:id="a02262-016-a-1410">heavens</w> <w lemma="deserve" pos="vvn" xml:id="a02262-016-a-1420">deserved</w> <w lemma="ire" pos="n1" xml:id="a02262-016-a-1430">ire</w> </l> <l xml:id="a02262-e106300"> <w lemma="with" pos="acp-p" xml:id="a02262-016-a-1440">with</w> <w lemma="their" pos="po" xml:id="a02262-016-a-1450">their</w> <w lemma="adulterate" pos="j" xml:id="a02262-016-a-1460" reg="adulterate">adult'rat</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-016-a-1470">sacrifice</w> <pc xml:id="a02262-016-a-1480" unit="sentence">!</pc> </l> <l n="290" xml:id="a02262-e106310"> <w lemma="for" pos="acp-p" xml:id="a02262-016-a-1490">for</w> <w lemma="this" pos="d" xml:id="a02262-016-a-1500">this</w> <w lemma="do" pos="vvd" xml:id="a02262-016-a-1510">did</w> <w lemma="we" pos="png" xml:id="a02262-016-a-1520">ours</w> <w lemma="so" pos="av" xml:id="a02262-016-a-1530">so</w> <w lemma="high" pos="av_j" xml:id="a02262-016-a-1540">highly</w> <w lemma="prize" pos="n1" xml:id="a02262-016-a-1550">prize</w> </l> <l xml:id="a02262-e106320"> <w lemma="the" pos="d" xml:id="a02262-016-a-1560" reg="th'" type="contract1">th'</w> <w xml:id="a02262-016-a-1560c" type="contract2" lemma="ionian" pos="j-nn" reg="ionian" join="left">iã¶nian</w> <w lemma="god" pos="n2" xml:id="a02262-016-a-1570">gods</w> <pc xml:id="a02262-016-a-1580">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-016-a-1590">by</w> <w lemma="mortal" pos="n2_j" xml:id="a02262-016-a-1600">mortals</w> <w lemma="make" pos="vvd" xml:id="a02262-016-a-1610">made</w> <pc xml:id="a02262-016-a-1620">,</pc> </l> <l xml:id="a02262-e106330"> <w lemma="and" pos="cc" xml:id="a02262-016-a-1630">and</w> <w lemma="incense" pos="vvi" xml:id="a02262-016-a-1640">incense</w> <w lemma="to" pos="acp-p" xml:id="a02262-016-a-1650">to</w> <w lemma="those" pos="d" xml:id="a02262-016-a-1660">those</w> <w lemma="idol" pos="n2" xml:id="a02262-016-a-1670">idols</w> <w lemma="pay" pos="vvn" xml:id="a02262-016-a-1680" reg="paid">pay'd</w> <pc xml:id="a02262-016-a-1690" unit="sentence">?</pc> </l> <l xml:id="a02262-e106340"> <w lemma="since" pos="acp-p" xml:id="a02262-016-a-1700">since</w> <w lemma="when" pos="crq-cs" xml:id="a02262-016-a-1710">when</w> <w lemma="the" pos="d" xml:id="a02262-016-a-1720" type="contract1" reg="th'">th'</w> <w xml:id="a02262-016-a-1720c" type="contract2" lemma="accurst" pos="j" reg="accurst" join="left">accurst</w> <w lemma="their" pos="po" xml:id="a02262-016-a-1730">their</w> <w lemma="brother" pos="n2" xml:id="a02262-016-a-1740">brothers</w> <w lemma="slay" pos="vvd" xml:id="a02262-016-a-1750">slew</w> <pc xml:id="a02262-016-a-1760">;</pc> </l> <l xml:id="a02262-e106350"> <w lemma="wife" pos="n2" xml:id="a02262-016-a-1770">wives</w> <pc xml:id="a02262-016-a-1780">,</pc> <w lemma="less" pos="av-c_d" xml:id="a02262-016-a-1790" reg="less">lesse</w> <w lemma="malicious" pos="j" xml:id="a02262-016-a-1800" reg="malicious">malitious</w> <w lemma="poison" pos="n1" xml:id="a02262-016-a-1810" reg="poison">poyson</w> <w lemma="brew" pos="vvb" xml:id="a02262-016-a-1820">brew</w> <pc xml:id="a02262-016-a-1830">;</pc> </l> <pb facs="16" n="25" xml:id="a02262-016-b"/> <l n="295" xml:id="a02262-e106360"> <w lemma="son" pos="n2" xml:id="a02262-016-b-0010">sons</w> <w lemma="fall" pos="vvb" xml:id="a02262-016-b-0020">fall</w> <w lemma="by" pos="acp-p" xml:id="a02262-016-b-0030">by</w> <w lemma="mother" pos="n2" xml:id="a02262-016-b-0040">mothers</w> <pc xml:id="a02262-016-b-0050">:</pc> <w lemma="we" pos="pns" xml:id="a02262-016-b-0060">we</w> <w lemma="have" pos="vvb" xml:id="a02262-016-b-0070">have</w> <w lemma="know" pos="vvn" xml:id="a02262-016-b-0080">known</w> </l> <l xml:id="a02262-e106370"> <w lemma="that" pos="cs" xml:id="a02262-016-b-0090">that</w> <pc xml:id="a02262-016-b-0100">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-016-b-0110">which</w> <w lemma="will" pos="vmb" xml:id="a02262-016-b-0120">will</w> <w lemma="be" pos="vvi" xml:id="a02262-016-b-0130">be</w> <w lemma="believe" pos="vvn" xml:id="a02262-016-b-0140" reg="believed">beleev'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-016-b-0150">by</w> <w lemma="none" pos="pi-x" xml:id="a02262-016-b-0160">none</w> <pc xml:id="a02262-016-b-0170" unit="sentence">.</pc> </l> <l xml:id="a02262-e106380"> <w lemma="twice" pos="av" xml:id="a02262-016-b-0180">twice</w> <w lemma="vanquish" pos="vvn" xml:id="a02262-016-b-0190">vanquished</w> <w lemma="by" pos="acp-p" xml:id="a02262-016-b-0200">by</w> <w lemma="roman" pos="j-nn" xml:id="a02262-016-b-0210" reg="roman">romane</w> <w lemma="arm" pos="n2" xml:id="a02262-016-b-0220" reg="arms">armes</w> <pc xml:id="a02262-016-b-0230">;</pc> </l> <l xml:id="a02262-e106390"> <w lemma="twice" pos="av" xml:id="a02262-016-b-0240">twice</w> <w lemma="have" pos="vvb" xml:id="a02262-016-b-0250">have</w> <w lemma="their" pos="po" xml:id="a02262-016-b-0260">their</w> <w lemma="conqueror" pos="n1" xml:id="a02262-016-b-0270" reg="conqueror">conquerours</w> <w lemma="our" pos="po" xml:id="a02262-016-b-0280">our</w> <w lemma="harm" pos="n2" xml:id="a02262-016-b-0290" reg="harms">harmes</w> </l> <l xml:id="a02262-e106400"> <w lemma="remove" pos="vvn" xml:id="a02262-016-b-0300" reg="removed">remov'd</w> <w lemma="for" pos="acp-p" xml:id="a02262-016-b-0310">for</w> <w lemma="great" pos="j-c" xml:id="a02262-016-b-0320">greater</w> <pc xml:id="a02262-016-b-0330">:</pc> <w lemma="fortune" pos="n2" xml:id="a02262-016-b-0340">fortunes</w> <w lemma="change" pos="vvb" xml:id="a02262-016-b-0350">change</w> </l> <l n="300" xml:id="a02262-e106410"> <w lemma="to" pos="acp-p" xml:id="a02262-016-b-0360">to</w> <w lemma="our" pos="po" xml:id="a02262-016-b-0370">our</w> <w lemma="proud" pos="j" xml:id="a02262-016-b-0380">proud</w> <w lemma="master" pos="n2" xml:id="a02262-016-b-0390">masters</w> <w lemma="prove" pos="vvn" xml:id="a02262-016-b-0400" reg="proved">prov'd</w> <w lemma="as" pos="acp-p" xml:id="a02262-016-b-0410">as</w> <w lemma="strange" pos="j" xml:id="a02262-016-b-0420">strange</w> <pc xml:id="a02262-016-b-0430" unit="sentence">.</pc> </l> <l xml:id="a02262-e106420"> <w lemma="yet" pos="av" xml:id="a02262-016-b-0440">yet</w> <w lemma="this" pos="d" xml:id="a02262-016-b-0450">this</w> <w lemma="no" pos="av-x_d" xml:id="a02262-016-b-0460">no</w> <w lemma="less" pos="av-c_d" xml:id="a02262-016-b-0470" reg="less">lesse</w> <w lemma="our" pos="po" xml:id="a02262-016-b-0480">our</w> <w lemma="grief" pos="n1" xml:id="a02262-016-b-0490">grief</w> <w lemma="provoke" pos="vvz" xml:id="a02262-016-b-0500">provokes</w> <pc xml:id="a02262-016-b-0510">,</pc> </l> <l xml:id="a02262-e106430"> <w lemma="our" pos="po" xml:id="a02262-016-b-0520">our</w> <w lemma="kindred" pos="n1" xml:id="a02262-016-b-0530">kindred</w> <w lemma="bear" pos="vvi" xml:id="a02262-016-b-0540" reg="bear">beare</w> <w lemma="divide" pos="j_vn" xml:id="a02262-016-b-0550">divided</w> <w lemma="yoke" pos="n2" xml:id="a02262-016-b-0560">yokes</w> <pc xml:id="a02262-016-b-0570">:</pc> </l> <l xml:id="a02262-e106440"> <w lemma="one" pos="pi" xml:id="a02262-016-b-0580">one</w> <w lemma="part" pos="n1" xml:id="a02262-016-b-0590">part</w> <w lemma="by" pos="acp-p" xml:id="a02262-016-b-0600">by</w> <w lemma="roman" pos="j-nn" xml:id="a02262-016-b-0610" reg="roman">romane</w> <w lemma="bondage" pos="n1" xml:id="a02262-016-b-0620">bondage</w> <w lemma="wring" pos="vvn" xml:id="a02262-016-b-0630">wrung</w> <pc xml:id="a02262-016-b-0640">;</pc> </l> <l xml:id="a02262-e106450"> <w lemma="the" pos="d" xml:id="a02262-016-b-0650">the</w> <w lemma="other" pos="d" xml:id="a02262-016-b-0660">other</w> <w lemma="two" pos="crd" xml:id="a02262-016-b-0670">two</w> <w lemma="by" pos="acp-p" xml:id="a02262-016-b-0680">by</w> <w lemma="brother" pos="n2" xml:id="a02262-016-b-0690">brothers</w> <pc xml:id="a02262-016-b-0700">,</pc> <w lemma="spring" pos="vvn" xml:id="a02262-016-b-0710">sprung</w> </l> <l n="305" xml:id="a02262-e106460"> <w lemma="from" pos="acp-p" xml:id="a02262-016-b-0720">from</w> <w lemma="savage" pos="j" xml:id="a02262-016-b-0730">savage</w> <w lemma="idumaean" pos="n2-nn_j" xml:id="a02262-016-b-0740">idumaeans</w> <pc xml:id="a02262-016-b-0750">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-016-b-0760">whom</w> </l> <l xml:id="a02262-e106470"> <w lemma="our" pos="po" xml:id="a02262-016-b-0770">our</w> <w lemma="father" pos="n2" xml:id="a02262-016-b-0780">fathers</w> <w lemma="have" pos="vvb" xml:id="a02262-016-b-0790">have</w> <w lemma="so" pos="av" xml:id="a02262-016-b-0800">so</w> <w lemma="oft" pos="av" xml:id="a02262-016-b-0810">oft</w> <w lemma="overcome" pos="vvn" xml:id="a02262-016-b-0820" reg="o'ercome">ore-come</w> <pc xml:id="a02262-016-b-0830" unit="sentence">.</pc> </l> <l xml:id="a02262-e106480"> <w lemma="o" pos="uh" xml:id="a02262-016-b-0840">o</w> <w lemma="thou" pos="pns" xml:id="a02262-016-b-0850">thou</w> <w lemma="the" pos="d" xml:id="a02262-016-b-0860">the</w> <w lemma="hope" pos="n1" xml:id="a02262-016-b-0870">hope</w> <pc xml:id="a02262-016-b-0880">,</pc> <w lemma="the" pos="d" xml:id="a02262-016-b-0890">the</w> <w lemma="only" pos="j" xml:id="a02262-016-b-0900" reg="only">onely</w> <w lemma="one" pos="pi" xml:id="a02262-016-b-0910">one</w> </l> <l xml:id="a02262-e106490"> <w lemma="of" pos="acp-p" xml:id="a02262-016-b-0920">of</w> <w lemma="our" pos="po" xml:id="a02262-016-b-0930">our</w> <w lemma="distress" pos="n1" xml:id="a02262-016-b-0940" reg="distress">distresse</w> <pc xml:id="a02262-016-b-0950">,</pc> <w lemma="and" pos="cc" xml:id="a02262-016-b-0960">and</w> <w lemma="ruine" pos="j_vn" xml:id="a02262-016-b-0970" reg="ruined">ruin'd</w> <w lemma="throne" pos="n1" xml:id="a02262-016-b-0980">throne</w> <pc xml:id="a02262-016-b-0990">;</pc> </l> <l xml:id="a02262-e106500"> <w lemma="of" pos="acp-p" xml:id="a02262-016-b-1000">of</w> <w lemma="who" pos="crq-ro" xml:id="a02262-016-b-1010">whom</w> <pc xml:id="a02262-016-b-1020">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-016-b-1030">with</w> <w lemma="a" pos="d" xml:id="a02262-016-b-1040">a</w> <w lemma="prophetic" pos="j" xml:id="a02262-016-b-1050" reg="prophetic">prophetick</w> <w lemma="tongue" pos="n1" xml:id="a02262-016-b-1060">tongue</w> <pc xml:id="a02262-016-b-1070">,</pc> </l> <l n="310" xml:id="a02262-e106510"> <w lemma="to" pos="acp-p" xml:id="a02262-016-b-1080">to</w> <w lemma="judah" pos="n1-nn" xml:id="a02262-016-b-1090">judah</w> <w lemma="die" pos="vvg" xml:id="a02262-016-b-1100">dying</w> <w lemma="jacob" pos="n1-nn" xml:id="a02262-016-b-1110">jacob</w> <w lemma="sing" pos="vvn" xml:id="a02262-016-b-1120">sung</w> <pc xml:id="a02262-016-b-1130">:</pc> </l> <l xml:id="a02262-e106520"> <w lemma="the" pos="d" xml:id="a02262-016-b-1140">the</w> <w lemma="crown" pos="j_vn" xml:id="a02262-016-b-1150">crowned</w> <w lemma="muse" pos="n1" xml:id="a02262-016-b-1160">muse</w> <w lemma="on" pos="acp-p" xml:id="a02262-016-b-1170">on</w> <w lemma="ivory" pos="n1" xml:id="a02262-016-b-1180">ivory</w> <w lemma="lyre" pos="n1" xml:id="a02262-016-b-1190">lyre</w> <pc xml:id="a02262-016-b-1200">,</pc> </l> <l xml:id="a02262-e106530"> <w lemma="his" pos="po" xml:id="a02262-016-b-1210">his</w> <w lemma="breast" pos="n1" xml:id="a02262-016-b-1220">breast</w> <w lemma="inflame" pos="vvn" xml:id="a02262-016-b-1230" reg="inflamed">inflam'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-016-b-1240">with</w> <w lemma="holy" pos="j" xml:id="a02262-016-b-1250">holy</w> <w lemma="fire" pos="n1" xml:id="a02262-016-b-1260">fire</w> <pc xml:id="a02262-016-b-1270">,</pc> </l> <l xml:id="a02262-e106540"> <w lemma="this" pos="d" xml:id="a02262-016-b-1280">this</w> <w lemma="oft" pos="av" xml:id="a02262-016-b-1290">oft</w> <w lemma="foretold" pos="j" xml:id="a02262-016-b-1300" reg="foretold">fore-told</w> <pc xml:id="a02262-016-b-1310">;</pc> <w lemma="that" pos="cs" xml:id="a02262-016-b-1320">that</w> <w lemma="thou" pos="pns" xml:id="a02262-016-b-1330">thou</w> <w lemma="shall" pos="vmd2" xml:id="a02262-016-b-1340">shouldst</w> <w lemma="free" pos="vvi" xml:id="a02262-016-b-1350">free</w> </l> <l xml:id="a02262-e106550"> <w lemma="the" pos="d" xml:id="a02262-016-b-1360">the</w> <w lemma="people" pos="n1" xml:id="a02262-016-b-1370">people</w> <w lemma="consecrate" pos="vvb" xml:id="a02262-016-b-1380">consecrate</w> <w lemma="to" pos="acp-p" xml:id="a02262-016-b-1390">to</w> <w lemma="thou" pos="pno" xml:id="a02262-016-b-1400">thee</w> <pc xml:id="a02262-016-b-1410">;</pc> </l> <l n="315" xml:id="a02262-e106560"> <w lemma="that" pos="d" xml:id="a02262-016-b-1420">that</w> <w lemma="thou" pos="pns" xml:id="a02262-016-b-1430">thou</w> <pc xml:id="a02262-016-b-1440">,</pc> <w lemma="triumph" pos="vvg" xml:id="a02262-016-b-1450">triumphing</w> <pc xml:id="a02262-016-b-1460">,</pc> <w lemma="shall" pos="vmd2" xml:id="a02262-016-b-1470">shouldst</w> <w lemma="revoke" pos="vvi" xml:id="a02262-016-b-1480">revoke</w> </l> <l xml:id="a02262-e106570"> <w lemma="sweet" pos="j" xml:id="a02262-016-b-1490">sweet</w> <w lemma="peace" pos="n1" xml:id="a02262-016-b-1500">peace</w> <pc xml:id="a02262-016-b-1510">,</pc> <w lemma="then" pos="av" xml:id="a02262-016-b-1520">then</w> <w lemma="never" pos="av-x" xml:id="a02262-016-b-1530">never</w> <w lemma="to" pos="acp-cs" xml:id="a02262-016-b-1540">to</w> <w lemma="be" pos="vvi" xml:id="a02262-016-b-1550">be</w> <w lemma="break" pos="vvn" xml:id="a02262-016-b-1560">broke</w> <pc xml:id="a02262-016-b-1570">;</pc> </l> <l xml:id="a02262-e106580"> <w lemma="when" pos="crq-cs" xml:id="a02262-016-b-1580">when</w> <w lemma="free" pos="vvn" xml:id="a02262-016-b-1590" reg="freed">free'd</w> <w lemma="judaea" pos="n1-nn" xml:id="a02262-016-b-1600">judaea</w> <w lemma="shall" pos="vmd" xml:id="a02262-016-b-1610">should</w> <w lemma="obey" pos="vvi" xml:id="a02262-016-b-1620">obey</w> </l> <l xml:id="a02262-e106590"> <w lemma="one" pos="crd" xml:id="a02262-016-b-1630">one</w> <w lemma="lord" pos="n1" xml:id="a02262-016-b-1640">lord</w> <pc xml:id="a02262-016-b-1650">,</pc> <w lemma="and" pos="cc" xml:id="a02262-016-b-1660">and</w> <w lemma="all" pos="d" xml:id="a02262-016-b-1670">all</w> <w lemma="affect" pos="vvb" xml:id="a02262-016-b-1680">affect</w> <w lemma="his" pos="po" xml:id="a02262-016-b-1690">his</w> <w lemma="sway" pos="n1" xml:id="a02262-016-b-1700">sway</w> <pc xml:id="a02262-016-b-1710" unit="sentence">.</pc> </l> <l xml:id="a02262-e106600"> <w lemma="o" pos="uh" xml:id="a02262-016-b-1720">o</w> <w lemma="when" pos="crq-q" xml:id="a02262-016-b-1730">when</w> <w lemma="shall" pos="vmb" xml:id="a02262-016-b-1740">shall</w> <w lemma="we" pos="pns" xml:id="a02262-016-b-1750">we</w> <w lemma="behold" pos="vvi" xml:id="a02262-016-b-1760">behold</w> <w lemma="thy" pos="po" xml:id="a02262-016-b-1770">thy</w> <w lemma="face" pos="n1" xml:id="a02262-016-b-1780">face</w> <pc xml:id="a02262-016-b-1790">,</pc> </l> <l n="320" xml:id="a02262-e106610"> <w lemma="so" pos="av" xml:id="a02262-016-b-1800">so</w> <w lemma="often" pos="av" xml:id="a02262-016-b-1810">often</w> <w lemma="promise" pos="vvn" xml:id="a02262-016-b-1820" reg="promised">promis'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-016-b-1830">to</w> <w lemma="our" pos="po" xml:id="a02262-016-b-1840">our</w> <w lemma="race" pos="n1" xml:id="a02262-016-b-1850">race</w> <pc xml:id="a02262-016-b-1860" unit="sentence">!</pc> </l> <pb facs="17" n="26" xml:id="a02262-017-a"/> <l xml:id="a02262-e106620"> <w lemma="if" pos="cs" xml:id="a02262-017-a-0010">if</w> <w lemma="prophet" pos="n2" xml:id="a02262-017-a-0020">prophets</w> <pc xml:id="a02262-017-a-0030">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-017-a-0040">who</w> <w lemma="have" pos="vvb" xml:id="a02262-017-a-0050">have</w> <w lemma="win" pos="vvn" xml:id="a02262-017-a-0060">won</w> <w lemma="belief" pos="n1" xml:id="a02262-017-a-0070">belief</w> </l> <l xml:id="a02262-e106630"> <w lemma="by" pos="acp-p" xml:id="a02262-017-a-0080">by</w> <w lemma="our" pos="po" xml:id="a02262-017-a-0090">our</w> <w lemma="mishap" pos="n2" xml:id="a02262-017-a-0100">mishaps</w> <w lemma="and" pos="cc" xml:id="a02262-017-a-0110">and</w> <w lemma="flow" pos="j_vg" xml:id="a02262-017-a-0120">flowing</w> <w lemma="grief" pos="n1" xml:id="a02262-017-a-0130">grief</w> <pc xml:id="a02262-017-a-0140">,</pc> </l> <l xml:id="a02262-e106640"> <w lemma="of" pos="acp-p" xml:id="a02262-017-a-0150">of</w> <w lemma="joyful" pos="j" xml:id="a02262-017-a-0160" reg="joyful">joyfull</w> <w lemma="change" pos="n1" xml:id="a02262-017-a-0170">change</w> <w lemma="as" pos="acp-cs" xml:id="a02262-017-a-0180">as</w> <w lemma="true" pos="av_j" xml:id="a02262-017-a-0190" reg="truly">truely</w> <w lemma="sing" pos="vvn" xml:id="a02262-017-a-0200">sung</w> <pc xml:id="a02262-017-a-0210">;</pc> </l> <l xml:id="a02262-e106650"> <w lemma="thy" pos="po" xml:id="a02262-017-a-0220">thy</w> <w lemma="absence" pos="n1" xml:id="a02262-017-a-0230">absence</w> <w lemma="shall" pos="vmd" xml:id="a02262-017-a-0240">should</w> <w lemma="not" pos="xx" xml:id="a02262-017-a-0250">not</w> <w lemma="now" pos="av" xml:id="a02262-017-a-0260">now</w> <w lemma="be" pos="vvi" xml:id="a02262-017-a-0270">be</w> <w lemma="long" pos="j" xml:id="a02262-017-a-0271">long</w> <pc xml:id="a02262-017-a-0280" unit="sentence">.</pc> </l> <l n="325" xml:id="a02262-e106660"> <w lemma="thou" pos="pno" xml:id="a02262-017-a-0290">thee</w> <pc xml:id="a02262-017-a-0300">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-017-a-0310">by</w> <w lemma="thy" pos="po" xml:id="a02262-017-a-0320">thy</w> <w lemma="virtue" pos="n1" xml:id="a02262-017-a-0330" reg="virtue">vertue</w> <pc xml:id="a02262-017-a-0340">,</pc> <w lemma="we" pos="pns" xml:id="a02262-017-a-0350">we</w> <w lemma="entreat" pos="vvb" xml:id="a02262-017-a-0360" reg="entreat">intreat</w> <pc xml:id="a02262-017-a-0370">;</pc> </l> <l xml:id="a02262-e106670"> <w lemma="the" pos="d" xml:id="a02262-017-a-0380">the</w> <w lemma="temple" pos="n1g" xml:id="a02262-017-a-0390" reg="temple's">temples</w> <w lemma="veil" pos="n1" xml:id="a02262-017-a-0400" reg="veil">vaile</w> <pc xml:id="a02262-017-a-0410">,</pc> <w lemma="the" pos="d" xml:id="a02262-017-a-0420">the</w> <w lemma="mercy" pos="n2" xml:id="a02262-017-a-0430">mercies</w> <w lemma="seat" pos="n1" xml:id="a02262-017-a-0440">seat</w> <pc xml:id="a02262-017-a-0450">;</pc> </l> <l xml:id="a02262-e106680"> <w lemma="that" pos="cs" xml:id="a02262-017-a-0460">that</w> <w lemma="name" pos="n1" xml:id="a02262-017-a-0470">name</w> <pc xml:id="a02262-017-a-0480">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-017-a-0490">by</w> <w lemma="which" pos="crq-r" xml:id="a02262-017-a-0500">which</w> <w lemma="our" pos="po" xml:id="a02262-017-a-0510">our</w> <w lemma="father" pos="n2" xml:id="a02262-017-a-0520">fathers</w> <w lemma="swear" pos="vvd" xml:id="a02262-017-a-0530">sware</w> <pc xml:id="a02262-017-a-0540">,</pc> </l> <l xml:id="a02262-e106690"> <w lemma="which" pos="crq-r" xml:id="a02262-017-a-0550">which</w> <w lemma="in" pos="acp-p" xml:id="a02262-017-a-0560">in</w> <w lemma="our" pos="po" xml:id="a02262-017-a-0570">our</w> <w lemma="vulgar" pos="j" xml:id="a02262-017-a-0580">vulgar</w> <w lemma="speech" pos="n1" xml:id="a02262-017-a-0590">speech</w> <w lemma="we" pos="pns" xml:id="a02262-017-a-0600">we</w> <w lemma="dare" pos="vvb" xml:id="a02262-017-a-0610">dare</w> </l> <l xml:id="a02262-e106700"> <w lemma="not" pos="xx" xml:id="a02262-017-a-0620">not</w> <w lemma="utter" pos="vvi" xml:id="a02262-017-a-0630">utter</w> <pc xml:id="a02262-017-a-0640">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-017-a-0650">to</w> <w lemma="compassionate" pos="vvi" xml:id="a02262-017-a-0660">compassionate</w> </l> <l n="330" xml:id="a02262-e106710"> <w lemma="thy" pos="po" xml:id="a02262-017-a-0670">thy</w> <w lemma="kindred" pos="n1g" xml:id="a02262-017-a-0680" reg="kindred's">kindreds</w> <w lemma="tear" pos="n2" xml:id="a02262-017-a-0690" reg="tears">teares</w> <pc xml:id="a02262-017-a-0700">,</pc> <w lemma="and" pos="cc" xml:id="a02262-017-a-0710">and</w> <w lemma="ruine" pos="j_vn" xml:id="a02262-017-a-0720" reg="ruined">ruin'd</w> <w lemma="state" pos="n1" xml:id="a02262-017-a-0730">state</w> <pc xml:id="a02262-017-a-0740" unit="sentence">.</pc> </l> <l xml:id="a02262-e106720"> <w lemma="have" pos="vv2" xml:id="a02262-017-a-0750">hast</w> <pc xml:id="a02262-017-a-0760">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-017-a-0770">to</w> <w lemma="our" pos="po" xml:id="a02262-017-a-0780">our</w> <w lemma="great" pos="j" xml:id="a02262-017-a-0790">great</w> <w lemma="redemption" pos="n1" xml:id="a02262-017-a-0800">redemption</w> <pc xml:id="a02262-017-a-0810">,</pc> <w lemma="haste" pos="n1" xml:id="a02262-017-a-0820" reg="haste">hast</w> <pc xml:id="a02262-017-a-0830">,</pc> </l> <l xml:id="a02262-e106730"> <w lemma="oh" pos="uh" xml:id="a02262-017-a-0840" reg="oh">o</w> <w lemma="thou" pos="pns" xml:id="a02262-017-a-0850">thou</w> <w lemma="most" pos="av-s_d" xml:id="a02262-017-a-0860">most</w> <w lemma="holy" pos="j" xml:id="a02262-017-a-0870">holy</w> <pc xml:id="a02262-017-a-0880">!</pc> <w lemma="and" pos="cc" xml:id="a02262-017-a-0890">and</w> <w lemma="at" pos="acp-p" xml:id="a02262-017-a-0900">at</w> <w lemma="last" pos="ord" xml:id="a02262-017-a-0910">last</w> </l> <l xml:id="a02262-e106740"> <w lemma="bless" pos="vvb" xml:id="a02262-017-a-0920" reg="bless">blesse</w> <w lemma="with" pos="acp-p" xml:id="a02262-017-a-0930">with</w> <w lemma="thy" pos="po" xml:id="a02262-017-a-0940">thy</w> <w lemma="presence" pos="n1" xml:id="a02262-017-a-0950">presence</w> <pc xml:id="a02262-017-a-0960">;</pc> <w lemma="that" pos="cs" xml:id="a02262-017-a-0970">that</w> <w lemma="we" pos="pns" xml:id="a02262-017-a-0980">we</w> <w lemma="may" pos="vmb" xml:id="a02262-017-a-0990">may</w> </l> <l xml:id="a02262-e106750"> <w lemma="to" pos="acp-p" xml:id="a02262-017-a-1000">to</w> <w lemma="thou" pos="pno" xml:id="a02262-017-a-1010">thee</w> <w lemma="our" pos="po" xml:id="a02262-017-a-1020">our</w> <w lemma="vow" pos="n2" xml:id="a02262-017-a-1030" reg="vows">vowes</w> <w lemma="devout" pos="av_j" xml:id="a02262-017-a-1040">devoutly</w> <w lemma="pay" pos="vvi" xml:id="a02262-017-a-1050">pay</w> <pc xml:id="a02262-017-a-1060" unit="sentence">.</pc> </l> </sp> </div> <div n="3" type="act" xml:id="a02262-e106760"> <pb facs="17" n="27" xml:id="a02262-017-b"/> <head> <w lemma="the" pos="d" xml:id="a02262-017-b-0010">the</w> <w lemma="three" pos="ord" xml:id="a02262-017-b-0020">third</w> <w lemma="act." pos="n-ab" xml:id="a02262-017-b-0030">act.</w> <pc xml:id="a02262-017-b-0040" unit="sentence"/> </head> <stage xml:id="a02262-e106770"> <w lemma="judas" pos="n1-nn" xml:id="a02262-017-b-0050" reg="judas">jvdas</w> <pc xml:id="a02262-017-b-0060" unit="sentence">.</pc> <w lemma="caiaphas" pos="n1-nn" xml:id="a02262-017-b-0070">caiaphas</w> <pc xml:id="a02262-017-b-0080" unit="sentence">.</pc> </stage> <sp xml:id="a02262-e106780" who="a02262-judas"> <l xml:id="a02262-e106790"> <w lemma="you" pos="pn" xml:id="a02262-017-b-0090">you</w> <w lemma="who" pos="crq-r" xml:id="a02262-017-b-0100">who</w> <w lemma="preserve" pos="vvb" xml:id="a02262-017-b-0110">preserve</w> <w lemma="your" pos="po" xml:id="a02262-017-b-0120">your</w> <w lemma="pure" pos="j" xml:id="a02262-017-b-0130">pure</w> <w lemma="integrity" pos="n1" xml:id="a02262-017-b-0140">integrity</w> <pc xml:id="a02262-017-b-0150">;</pc> </l> <l xml:id="a02262-e106800"> <w lemma="oh" pos="uh" xml:id="a02262-017-b-0160" reg="oh">o</w> <w lemma="you" pos="pn" xml:id="a02262-017-b-0170">you</w> <w lemma="who" pos="crq-r" xml:id="a02262-017-b-0180">whose</w> <w lemma="crime" pos="n2" xml:id="a02262-017-b-0190">crimes</w> <w lemma="transcend" pos="vvb" xml:id="a02262-017-b-0200">transcend</w> <w lemma="not" pos="xx" xml:id="a02262-017-b-0210">not</w> <w lemma="credit" pos="n1" xml:id="a02262-017-b-0220">credit</w> <pc xml:id="a02262-017-b-0230">,</pc> <w lemma="fly" pos="vvb" xml:id="a02262-017-b-0240">fly</w> </l> <l xml:id="a02262-e106810"> <w lemma="far" pos="av_j" xml:id="a02262-017-b-0250" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="a02262-017-b-0260">from</w> <w lemma="my" pos="po" xml:id="a02262-017-b-0270">my</w> <w lemma="presence" pos="n1" xml:id="a02262-017-b-0280">presence</w> <pc xml:id="a02262-017-b-0290">!</pc> <w lemma="who" pos="crq-qg" xml:id="a02262-017-b-0300">whose</w> <w lemma="envenom" pos="j_vn" xml:id="a02262-017-b-0310" reg="envenomed">invenom'd</w> <w lemma="sight" pos="n1" xml:id="a02262-017-b-0320">sight</w> </l> <l xml:id="a02262-e106820"> <w lemma="pollute" pos="vvz" xml:id="a02262-017-b-0330">pollutes</w> <w lemma="the" pos="d" xml:id="a02262-017-b-0340">the</w> <w lemma="guilty" pos="j" xml:id="a02262-017-b-0350">guilty</w> <pc xml:id="a02262-017-b-0360" unit="sentence">.</pc> <w lemma="thou" pos="pns" xml:id="a02262-017-b-0370">thou</w> <pc xml:id="a02262-017-b-0380">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-017-b-0390">who</w> <w lemma="wrong" pos="n1_j" xml:id="a02262-017-b-0400">wrong</w> <w lemma="and" pos="cc" xml:id="a02262-017-b-0410">and</w> <w lemma="right" pos="j" xml:id="a02262-017-b-0420">right</w> </l> <l n="5" xml:id="a02262-e106830"> <w lemma="distinct" pos="av_j" xml:id="a02262-017-b-0430">distinctly</w> <w lemma="can" pos="vm2" xml:id="a02262-017-b-0440">canst</w> <w lemma="discern" pos="vvi" xml:id="a02262-017-b-0450">discern</w> <pc xml:id="a02262-017-b-0460">;</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-017-b-0470">whose</w> <w lemma="gentle" pos="j" xml:id="a02262-017-b-0480">gentle</w> <w lemma="breast" pos="n1" xml:id="a02262-017-b-0490" reg="breast">brest</w> </l> <l xml:id="a02262-e106840"> <w lemma="all" pos="d" xml:id="a02262-017-b-0500">all</w> <w lemma="faith" pos="n1" xml:id="a02262-017-b-0510">faith</w> <w lemma="have" pos="vvz" xml:id="a02262-017-b-0520">hath</w> <w lemma="not" pos="xx" xml:id="a02262-017-b-0530">not</w> <w lemma="abandon" pos="vvn" xml:id="a02262-017-b-0540" reg="abandoned">abandon'd</w> <pc xml:id="a02262-017-b-0550">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-017-b-0560">but</w> <w lemma="be" pos="vv2" xml:id="a02262-017-b-0570">art</w> <w lemma="bless" pos="vvn" xml:id="a02262-017-b-0580" reg="blessed">blest</w> </l> <l xml:id="a02262-e106850"> <w lemma="with" pos="acp-p" xml:id="a02262-017-b-0590">with</w> <w lemma="child" pos="n2" xml:id="a02262-017-b-0600">children</w> <pc xml:id="a02262-017-b-0610">,</pc> <w lemma="brother" pos="n2" xml:id="a02262-017-b-0620">brothers</w> <pc xml:id="a02262-017-b-0630">,</pc> <w lemma="friend" pos="n2" xml:id="a02262-017-b-0640">friends</w> <pc xml:id="a02262-017-b-0650">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-017-b-0660">nor</w> <w lemma="have" pos="vv2" xml:id="a02262-017-b-0670">hast</w> <w lemma="decline" pos="vvn" xml:id="a02262-017-b-0680" reg="declined">declin'd</w> </l> <l xml:id="a02262-e106860"> <w lemma="the" pos="d" xml:id="a02262-017-b-0690">the</w> <w lemma="sweet" pos="j" xml:id="a02262-017-b-0700">sweet</w> <w lemma="affection" pos="n2" xml:id="a02262-017-b-0710">affections</w> <w lemma="of" pos="acp-p" xml:id="a02262-017-b-0720">of</w> <w lemma="a" pos="d" xml:id="a02262-017-b-0730">a</w> <w lemma="pious" pos="j" xml:id="a02262-017-b-0740">pious</w> <w lemma="mind" pos="n1" xml:id="a02262-017-b-0750" reg="mind">minde</w> <pc xml:id="a02262-017-b-0760">;</pc> </l> <l xml:id="a02262-e106870"> <w lemma="shut" pos="vvb" xml:id="a02262-017-b-0770">shut</w> <w lemma="up" pos="acp-av" xml:id="a02262-017-b-0780">up</w> <w lemma="the" pos="d" xml:id="a02262-017-b-0790">the</w> <w lemma="wind" pos="j_vg" xml:id="a02262-017-b-0800">winding</w> <w lemma="entry" pos="n1" xml:id="a02262-017-b-0810">entry</w> <w lemma="of" pos="acp-p" xml:id="a02262-017-b-0820">of</w> <w lemma="thy" pos="po" xml:id="a02262-017-b-0830">thine</w> <w lemma="ear" pos="n1" xml:id="a02262-017-b-0840" reg="ear">eare</w> <pc xml:id="a02262-017-b-0850">,</pc> </l> <l n="10" xml:id="a02262-e106880"> <w lemma="nor" pos="cc-x" xml:id="a02262-017-b-0860">nor</w> <w lemma="let" pos="vvb" xml:id="a02262-017-b-0870">let</w> <w lemma="the" pos="d" xml:id="a02262-017-b-0880">the</w> <w lemma="world" pos="n1" xml:id="a02262-017-b-0890">world</w> <w lemma="of" pos="acp-p" xml:id="a02262-017-b-0900">of</w> <w lemma="such" pos="d" xml:id="a02262-017-b-0910">such</w> <w lemma="a" pos="d" xml:id="a02262-017-b-0920">a</w> <w lemma="bargain" pos="n1" xml:id="a02262-017-b-0930">bargain</w> <w lemma="hear" pos="vvi" xml:id="a02262-017-b-0940" reg="hear">heare</w> <pc xml:id="a02262-017-b-0950" unit="sentence">.</pc> </l> <l xml:id="a02262-e106890"> <w lemma="a" pos="d" xml:id="a02262-017-b-0960">a</w> <w lemma="sin" pos="n1" xml:id="a02262-017-b-0970" reg="sin">sinne</w> <w lemma="so" pos="av" xml:id="a02262-017-b-0980">so</w> <w lemma="horrible" pos="j" xml:id="a02262-017-b-0990">horrible</w> <w lemma="shall" pos="vmd" xml:id="a02262-017-b-1000">should</w> <w lemma="be" pos="vvi" xml:id="a02262-017-b-1010">be</w> <w lemma="to" pos="acp-p" xml:id="a02262-017-b-1020">to</w> <w lemma="none" pos="pi-x" xml:id="a02262-017-b-1030">none</w> </l> <l xml:id="a02262-e106900"> <w lemma="beside" pos="acp-p" xml:id="a02262-017-b-1040">besides</w> <w lemma="the" pos="d" xml:id="a02262-017-b-1050">the</w> <w lemma="desperate" pos="j" xml:id="a02262-017-b-1060">desperate</w> <w lemma="contractor" pos="n2" xml:id="a02262-017-b-1070">contractors</w> <w lemma="know" pos="vvn" xml:id="a02262-017-b-1080">known</w> <pc xml:id="a02262-017-b-1090" unit="sentence">.</pc> </l> <l xml:id="a02262-e106910"> <w lemma="where" pos="crq-q" xml:id="a02262-017-b-1100" reg="where" type="contract1">wher</w> <w xml:id="a02262-017-b-1100c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="now" pos="av" xml:id="a02262-017-b-1110">now</w> <w lemma="that" pos="cs" xml:id="a02262-017-b-1120">that</w> <w lemma="mitre" pos="j_vn" xml:id="a02262-017-b-1130">mitred</w> <w lemma="chief" pos="n1_j" xml:id="a02262-017-b-1140">chief</w> <pc xml:id="a02262-017-b-1150">?</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-017-b-1160">where</w> <w lemma="that" pos="d" xml:id="a02262-017-b-1170">that</w> <w lemma="dire" pos="j" xml:id="a02262-017-b-1180">dire</w> <w lemma="train" pos="n1" xml:id="a02262-017-b-1190">train</w> </l> <l xml:id="a02262-e106920"> <w lemma="of" pos="acp-p" xml:id="a02262-017-b-1200">of</w> <w lemma="sacrificer" pos="n2" xml:id="a02262-017-b-1210">sacrificers</w> <pc xml:id="a02262-017-b-1220">,</pc> <w lemma="worthy" pos="j" 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lemma="sun" pos="n1" xml:id="a02262-017-b-1390">sun</w> <pc xml:id="a02262-017-b-1400">,</pc> <w lemma="except" pos="acp-cs" xml:id="a02262-017-b-1410">except</w> <w lemma="myself" pos="px" xml:id="a02262-017-b-1420" reg="myself">my self</w> <pc xml:id="a02262-017-b-1430">,</pc> <w lemma="see" pos="vvz" xml:id="a02262-017-b-1440">sees</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-017-b-1450">nothing</w> <w lemma="worse" pos="j-c" xml:id="a02262-017-b-1460">worse</w> <pc xml:id="a02262-017-b-1470" unit="sentence">.</pc> </l> <l xml:id="a02262-e106950"> <w lemma="hear" pos="vvb" xml:id="a02262-017-b-1480" reg="hear">heare</w> <pc xml:id="a02262-017-b-1490">,</pc> <w lemma="without" pos="acp-p" xml:id="a02262-017-b-1500">without</w> <w lemma="hire" pos="n1" xml:id="a02262-017-b-1510">hire</w> <pc xml:id="a02262-017-b-1520">;</pc> <w lemma="oh" pos="uh" xml:id="a02262-017-b-1530" reg="oh">o</w> <w lemma="hear" pos="vvb" xml:id="a02262-017-b-1540" reg="hear">heare</w> <w lemma="the" 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pos="vmb" xml:id="a02262-017-b-1710">can</w> <w lemma="the" pos="d" xml:id="a02262-017-b-1720">the</w> <w lemma="truth" pos="n1" xml:id="a02262-017-b-1730">truth</w> <w lemma="reveal" pos="vvb" xml:id="a02262-017-b-1740">reveal</w> <pc xml:id="a02262-017-b-1750">:</pc> <w lemma="or" pos="cc" xml:id="a02262-017-b-1760">or</w> <w lemma="will" pos="vmd" xml:id="a02262-017-b-1770">would</w> <w lemma="you" pos="pn" xml:id="a02262-017-b-1780">you</w> <w lemma="find" pos="vvi" xml:id="a02262-017-b-1790" reg="find">finde</w> </l> <l n="20" xml:id="a02262-e106980"> <w lemma="a" pos="d" xml:id="a02262-017-b-1800">a</w> <w lemma="villain" pos="n1" xml:id="a02262-017-b-1810">villain</w> <pc xml:id="a02262-017-b-1820" unit="sentence">?</pc> <w lemma="here" pos="av" xml:id="a02262-017-b-1830" reg="here" type="contract1">her</w> <w xml:id="a02262-017-b-1830c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="a" pos="d" xml:id="a02262-017-b-1840">a</w> <w lemma="self-accusing" pos="j" xml:id="a02262-017-b-1850">self-accusing</w> <w lemma="mind" pos="n1" xml:id="a02262-017-b-1860" reg="mind">minde</w> <pc xml:id="a02262-017-b-1870" unit="sentence">.</pc> </l> <l xml:id="a02262-e106990"> <w lemma="that" pos="cs" xml:id="a02262-017-b-1880">that</w> <w lemma="sacred" pos="j" xml:id="a02262-017-b-1890">sacred</w> <w lemma="life" pos="n1" xml:id="a02262-017-b-1900">life</w> <pc xml:id="a02262-017-b-1910">,</pc> <w lemma="oh" pos="uh" xml:id="a02262-017-b-1920" reg="oh">o</w> <w lemma="most" pos="av-s_d" xml:id="a02262-017-b-1930">most</w> <w lemma="immaculate" pos="j" xml:id="a02262-017-b-1940">immaculate</w> <pc xml:id="a02262-017-b-1950" unit="sentence">!</pc> </l> <l xml:id="a02262-e107000"> <w lemma="more" pos="d-c" xml:id="a02262-017-b-1960">more</w> <w lemma="than" pos="cs" xml:id="a02262-017-b-1970" reg="than">then</w> <w lemma="my" pos="po" xml:id="a02262-017-b-1980">my</w> <w lemma="master" pos="n2" xml:id="a02262-017-b-1990">masters</w> <pc xml:id="a02262-017-b-2000">!</pc> <w lemma="to" pos="acp-p" xml:id="a02262-017-b-2010">to</w> <w lemma="your" pos="po" xml:id="a02262-017-b-2020">your</w> <w lemma="deadly" pos="j" xml:id="a02262-017-b-2030">deadly</w> <w lemma="hate" pos="n1" xml:id="a02262-017-b-2040">hate</w> </l> <pb facs="18" n="28" xml:id="a02262-018-a"/> <l xml:id="a02262-e107010"> <w lemma="have" pos="vvb" xml:id="a02262-018-a-0010">have</w> <w lemma="i" pos="pns" xml:id="a02262-018-a-0020">i</w> <w lemma="betray" pos="vvn" xml:id="a02262-018-a-0030" reg="betrayed">betrai'd</w> <pc xml:id="a02262-018-a-0040">:</pc> <w lemma="discharge" pos="vvb" xml:id="a02262-018-a-0050">discharge</w> <w lemma="my" pos="po" xml:id="a02262-018-a-0060">my</w> <w lemma="hand" pos="n2" xml:id="a02262-018-a-0070">hands</w> <w lemma="i" pos="pns" xml:id="a02262-018-a-0080">i</w> <w lemma="may" pos="vmb" xml:id="a02262-018-a-0090">may</w> <pc xml:id="a02262-018-a-0100">,</pc> </l> <l xml:id="a02262-e107020"> <w lemma="although" pos="cs" xml:id="a02262-018-a-0110">although</w> <w lemma="not" pos="xx" xml:id="a02262-018-a-0120">not</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-0130">of</w> <w lemma="the" pos="d" xml:id="a02262-018-a-0140">the</w> <w lemma="gild" pos="n1" xml:id="a02262-018-a-0150">guilt</w> <pc xml:id="a02262-018-a-0160">,</pc> <w lemma="yet" pos="av" xml:id="a02262-018-a-0170">yet</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-0180">of</w> <w lemma="the" pos="d" xml:id="a02262-018-a-0190">the</w> <w lemma="prey" pos="n1" xml:id="a02262-018-a-0200">prey</w> <pc xml:id="a02262-018-a-0210" unit="sentence">.</pc> </l> <l n="25" xml:id="a02262-e107030"> <w lemma="receive" pos="vvb" xml:id="a02262-018-a-0220">receive</w> <w lemma="the" pos="d" xml:id="a02262-018-a-0230">the</w> <w lemma="gift" pos="n1" xml:id="a02262-018-a-0240">gift</w> <w lemma="you" pos="pn" xml:id="a02262-018-a-0250">you</w> <w lemma="give" pos="vvd" xml:id="a02262-018-a-0260">gave</w> <pc xml:id="a02262-018-a-0270">:</pc> <w lemma="a" pos="d" xml:id="a02262-018-a-0280">a</w> <w lemma="treachery" pos="n1" xml:id="a02262-018-a-0290">treachery</w> </l> <l xml:id="a02262-e107040"> <w lemma="second" pos="ord" xml:id="a02262-018-a-0300">second</w> <w lemma="to" pos="acp-p" xml:id="a02262-018-a-0310">to</w> <w lemma="i" pos="png" xml:id="a02262-018-a-0320">mine</w> <pc xml:id="a02262-018-a-0330">,</pc> <w lemma="you" pos="pn" xml:id="a02262-018-a-0340">you</w> <w lemma="may" pos="vmb" xml:id="a02262-018-a-0350">may</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-0360">of</w> <w lemma="other" pos="pi2_d" xml:id="a02262-018-a-0370">others</w> <w lemma="buy" pos="vvb" xml:id="a02262-018-a-0380">buy</w> <pc xml:id="a02262-018-a-0390" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e107050" who="a02262-caiaphas"> <speaker> <w lemma="caiaphas" pos="n1-nn" xml:id="a02262-018-a-0400">caiaphas</w> <pc xml:id="a02262-018-a-0410" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e107060"> <w lemma="if" pos="cs" xml:id="a02262-018-a-0420">if</w> <w lemma="thou" pos="pns" xml:id="a02262-018-a-0430">thou</w> <w lemma="accuse" pos="vvb" xml:id="a02262-018-a-0440">accuse</w> <w lemma="thyself" pos="px" xml:id="a02262-018-a-0450" reg="thyself">thy selfe</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-0460">of</w> <w lemma="such" pos="d" xml:id="a02262-018-a-0470">such</w> <w lemma="a" pos="d" xml:id="a02262-018-a-0480">a</w> <w lemma="sin" pos="n1" xml:id="a02262-018-a-0490">sin</w> </l> <l xml:id="a02262-e107070"> <w lemma="deserve" pos="av_vn" xml:id="a02262-018-a-0500">deservedly</w> <pc xml:id="a02262-018-a-0510">,</pc> <w lemma="thou" pos="pns" xml:id="a02262-018-a-0520">thou</w> <w lemma="have" pos="vv2" xml:id="a02262-018-a-0530">hast</w> <w lemma="a" pos="d" xml:id="a02262-018-a-0540">a</w> <w lemma="court" pos="n1" xml:id="a02262-018-a-0550">court</w> <w lemma="within" pos="j" xml:id="a02262-018-a-0560" reg="within">with-in</w> <pc xml:id="a02262-018-a-0570">,</pc> </l> <l xml:id="a02262-e107080"> <w lemma="that" pos="cs" xml:id="a02262-018-a-0580">that</w> <w lemma="will" pos="vmb" xml:id="a02262-018-a-0590">will</w> <w lemma="condemn" pos="vvi" xml:id="a02262-018-a-0600" reg="condemn">condemne</w> <w lemma="thou" pos="pno" xml:id="a02262-018-a-0610">thee</w> <pc xml:id="a02262-018-a-0620" unit="sentence">.</pc> <w lemma="thy" pos="po" xml:id="a02262-018-a-0630">thy</w> <w lemma="offence" pos="n2" xml:id="a02262-018-a-0640">offences</w> <w lemma="be" pos="vvb" xml:id="a02262-018-a-0650">be</w> </l> <l n="30" xml:id="a02262-e107090"> <w lemma="no" pos="d-x" xml:id="a02262-018-a-0660">no</w> <w lemma="crime" pos="n2" xml:id="a02262-018-a-0670">crimes</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-0680">of</w> <w lemma="we" pos="png" xml:id="a02262-018-a-0690">ours</w> <pc xml:id="a02262-018-a-0700">:</pc> <w lemma="our" pos="po" xml:id="a02262-018-a-0710">our</w> <w lemma="conscience" pos="n2" xml:id="a02262-018-a-0720">consciences</w> <w lemma="be" pos="vvb" xml:id="a02262-018-a-0730">are</w> <w lemma="free" pos="j" xml:id="a02262-018-a-0740">free</w> <pc xml:id="a02262-018-a-0750" unit="sentence">.</pc> </l> <l xml:id="a02262-e107100"> <w lemma="nor" pos="cc-x" xml:id="a02262-018-a-0760">nor</w> <w lemma="shall" pos="vmb" xml:id="a02262-018-a-0770">shall</w> <w lemma="the" pos="d" xml:id="a02262-018-a-0780">the</w> <w lemma="sacred" pos="j" xml:id="a02262-018-a-0790">sacred</w> <w lemma="treasury" pos="n1" xml:id="a02262-018-a-0800">treasury</w> <w lemma="receive" pos="vvi" xml:id="a02262-018-a-0810">receive</w> </l> <l xml:id="a02262-e107110"> <w lemma="the" pos="d" xml:id="a02262-018-a-0820">the</w> <w lemma="price" pos="n1" xml:id="a02262-018-a-0830">price</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-0840">of</w> <w lemma="blood" pos="n1" xml:id="a02262-018-a-0850" reg="blood">bloud</w> <pc xml:id="a02262-018-a-0860" unit="sentence">.</pc> <w lemma="thou" pos="pno" xml:id="a02262-018-a-0870">thee</w> <w lemma="to" pos="acp-p" xml:id="a02262-018-a-0880">to</w> <w lemma="thy" pos="po" xml:id="a02262-018-a-0890">thy</w> <w lemma="fate" pos="n1" xml:id="a02262-018-a-0900">fate</w> <w lemma="we" pos="pns" xml:id="a02262-018-a-0910">we</w> <w lemma="leave" pos="vvb" xml:id="a02262-018-a-0920">leave</w> <pc xml:id="a02262-018-a-0930" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e107120" who="a02262-judas"> <speaker> <w lemma="judas" pos="n1-nn" xml:id="a02262-018-a-0940" reg="judas">jvdas</w> <pc xml:id="a02262-018-a-0950" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e107130"> <w lemma="be" pos="vvz" xml:id="a02262-018-a-0960">is</w> <w lemma="this" pos="d" xml:id="a02262-018-a-0970">this</w> <w lemma="the" pos="d" xml:id="a02262-018-a-0980">the</w> <w lemma="doctrine" pos="n1" xml:id="a02262-018-a-0990">doctrine</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-a-1000">of</w> <w lemma="your" pos="po" xml:id="a02262-018-a-1010">your</w> <w lemma="piety" pos="n1" xml:id="a02262-018-a-1020">piety</w> </l> <l xml:id="a02262-e107140"> <w lemma="to" pos="acp-cs" xml:id="a02262-018-a-1030">to</w> <w lemma="approve" pos="vvi" xml:id="a02262-018-a-1040">approve</w> <w lemma="the" pos="d" xml:id="a02262-018-a-1050">the</w> <w lemma="crime" pos="n1" xml:id="a02262-018-a-1060">crime</w> <pc xml:id="a02262-018-a-1070">,</pc> <w lemma="yet" pos="av" xml:id="a02262-018-a-1080">yet</w> <w lemma="hate" pos="vvb" xml:id="a02262-018-a-1090">hate</w> <w lemma="the" pos="d" xml:id="a02262-018-a-1100">the</w> <w lemma="hire" pos="n1" xml:id="a02262-018-a-1110">hire</w> <pc xml:id="a02262-018-a-1120" unit="sentence">?</pc> <w lemma="o" pos="uh" xml:id="a02262-018-a-1130">o</w> <w lemma="fly" pos="vvb" xml:id="a02262-018-a-1140">fly</w> <pc xml:id="a02262-018-a-1150">,</pc> </l> <l n="35" xml:id="a02262-e107150"> <w lemma="fly" pos="vvb" xml:id="a02262-018-a-1160">fly</w> <pc xml:id="a02262-018-a-1170">,</pc> <w lemma="wretch" pos="n1" xml:id="a02262-018-a-1180">wretch</w> <pc xml:id="a02262-018-a-1190">,</pc> <w lemma="unto" pos="acp-p" xml:id="a02262-018-a-1200">unto</w> <w lemma="the" pos="d" xml:id="a02262-018-a-1210">the</w> <w lemma="altar" pos="n1" xml:id="a02262-018-a-1220">altar</w> <pc xml:id="a02262-018-a-1230">,</pc> <w lemma="and" pos="cc" xml:id="a02262-018-a-1240">and</w> <w lemma="pollute" pos="vvi" xml:id="a02262-018-a-1250">pollute</w> </l> <l xml:id="a02262-e107160"> <w lemma="the" pos="d" xml:id="a02262-018-a-1260">the</w> <w lemma="temple" pos="n1" xml:id="a02262-018-a-1270">temple</w> <w lemma="with" pos="acp-p" xml:id="a02262-018-a-1280">with</w> <w lemma="thy" pos="po" xml:id="a02262-018-a-1290">thy</w> <w lemma="sin" pos="n2" xml:id="a02262-018-a-1300">sins</w> <w lemma="accurse" pos="j_vn" xml:id="a02262-018-a-1310">accursed</w> <w lemma="fruit" pos="n1" xml:id="a02262-018-a-1320" reg="fruit">fruite</w> <pc xml:id="a02262-018-a-1330" unit="sentence">.</pc> </l> <l xml:id="a02262-e107170"> <w lemma="nor" pos="cc-x" xml:id="a02262-018-a-1340">nor</w> <w lemma="will" pos="vmb" xml:id="a02262-018-a-1350">will</w> <w lemma="i" pos="pns" xml:id="a02262-018-a-1360">i</w> <w lemma="for" pos="acp-p" xml:id="a02262-018-a-1370">for</w> <w lemma="myself" pos="px" xml:id="a02262-018-a-1380" reg="myself">my selfe</w> <w lemma="with" pos="acp-p" xml:id="a02262-018-a-1390">with</w> <w lemma="hopeless" pos="j" xml:id="a02262-018-a-1400" reg="hopeless">hopelesse</w> <w lemma="prayer" pos="n1" xml:id="a02262-018-a-1410" reg="prayer">praier</w> </l> <l xml:id="a02262-e107180"> <w lemma="solicit" pos="vvb" xml:id="a02262-018-a-1420">solicit</w> <w lemma="heaven" pos="n1" xml:id="a02262-018-a-1430">heaven</w> <pc xml:id="a02262-018-a-1440">;</pc> <w lemma="lose" pos="vvn" xml:id="a02262-018-a-1450">lost</w> <w lemma="in" pos="acp-p" xml:id="a02262-018-a-1460">in</w> <w lemma="my" pos="po" 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xml:id="a02262-018-a-1770">punishment</w> <w lemma="prove" pos="vvi" xml:id="a02262-018-a-1780" reg="prove">proove</w> <w lemma="slow" pos="j" xml:id="a02262-018-a-1790">slow</w> <pc xml:id="a02262-018-a-1800">:</pc> </l> <l xml:id="a02262-e107220"> <w lemma="behold" pos="vvb" xml:id="a02262-018-a-1810">behold</w> <pc xml:id="a02262-018-a-1820">,</pc> <w lemma="your" pos="po" xml:id="a02262-018-a-1830">your</w> <w lemma="leader" pos="n1" xml:id="a02262-018-a-1840">leader</w> <w lemma="will" pos="vmb" xml:id="a02262-018-a-1850">will</w> <w lemma="before" pos="acp-p" xml:id="a02262-018-a-1860">before</w> <w lemma="you" pos="pn" xml:id="a02262-018-a-1870">you</w> <w lemma="go" pos="vvb" xml:id="a02262-018-a-1880">go</w> <pc xml:id="a02262-018-a-1890">;</pc> </l> <l xml:id="a02262-e107230"> <w lemma="it" pos="pn" xml:id="a02262-018-a-1900" type="contract1" reg="'t">'t</w> <w xml:id="a02262-018-a-1900c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="fit" pos="j" xml:id="a02262-018-a-1910">fit</w> <w lemma="you" pos="pn" xml:id="a02262-018-a-1920">you</w> <w lemma="follow" pos="vvb" xml:id="a02262-018-a-1930">follow</w> <pc xml:id="a02262-018-a-1940">;</pc> <w lemma="to" pos="acp-p" xml:id="a02262-018-a-1950">to</w> <w lemma="those" pos="d" xml:id="a02262-018-a-1960">those</w> <w lemma="silent" pos="j" xml:id="a02262-018-a-1970">silent</w> <w lemma="deep" pos="n2_j" xml:id="a02262-018-a-1980" reg="deeps">deepes</w> <pc xml:id="a02262-018-a-1990">,</pc> </l> <l xml:id="a02262-e107240"> <w lemma="those" pos="d" xml:id="a02262-018-a-2000">those</w> <w lemma="horrid" pos="j" xml:id="a02262-018-a-2010">horrid</w> <w lemma="shade" pos="n2" xml:id="a02262-018-a-2020">shades</w> <pc xml:id="a02262-018-a-2030">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-018-a-2040">where</w> <w lemma="sorrow" pos="n1" xml:id="a02262-018-a-2050">sorrow</w> <w lemma="never" pos="av-x" xml:id="a02262-018-a-2060">never</w> <w lemma="sleep" pos="vvz" xml:id="a02262-018-a-2070" reg="sleeps">sleepes</w> <pc xml:id="a02262-018-a-2080" unit="sentence">.</pc> </l> <pb facs="18" n="29" xml:id="a02262-018-b"/> <l n="45" xml:id="a02262-e107250"> <w lemma="thou" pos="pns" xml:id="a02262-018-b-0010">thou</w> <w lemma="great" pos="j" xml:id="a02262-018-b-0020">great</w> <w lemma="director" pos="n1" xml:id="a02262-018-b-0030">director</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-b-0040">of</w> <w lemma="the" pos="d" xml:id="a02262-018-b-0050">the</w> <w lemma="roll" pos="j_vg" xml:id="a02262-018-b-0060" reg="ruling">rouling</w> <w lemma="star" pos="n2" xml:id="a02262-018-b-0070" reg="stars">starres</w> <pc xml:id="a02262-018-b-0080">,</pc> </l> <l xml:id="a02262-e107260"> <w lemma="unless" pos="cs" xml:id="a02262-018-b-0090" reg="unless">vnlesse</w> <w lemma="thou" pos="pns" xml:id="a02262-018-b-0100">thou</w> <w lemma="idle" pos="av_j" xml:id="a02262-018-b-0110" reg="idly">idlely</w> <w lemma="look" pos="vv2" xml:id="a02262-018-b-0120" reg="look'st">lookst</w> <w lemma="on" pos="acp-p" xml:id="a02262-018-b-0130">on</w> <w lemma="man" pos="n2g" xml:id="a02262-018-b-0140" reg="men's">mens</w> <w lemma="affair" pos="n2" xml:id="a02262-018-b-0150" reg="affairs">affaires</w> <pc xml:id="a02262-018-b-0160">,</pc> </l> <l xml:id="a02262-e107270"> <w lemma="and" pos="cc" xml:id="a02262-018-b-0170">and</w> <w lemma="vain" pos="av_j" xml:id="a02262-018-b-0180" reg="vainly">vainely</w> <w lemma="we" pos="pns" xml:id="a02262-018-b-0190">we</w> <w lemma="thy" pos="po" xml:id="a02262-018-b-0200">thy</w> <w lemma="brutish" pos="j" xml:id="a02262-018-b-0210">brutish</w> <w lemma="thunder" pos="n1" xml:id="a02262-018-b-0220">thunder</w> <w lemma="fear" pos="n1" xml:id="a02262-018-b-0230" reg="fear">feare</w> <pc xml:id="a02262-018-b-0240">;</pc> </l> <l xml:id="a02262-e107280"> <w lemma="why" pos="crq-q" xml:id="a02262-018-b-0250">why</w> <w lemma="shall" pos="vmd" xml:id="a02262-018-b-0260">should</w> <w lemma="thy" pos="po" xml:id="a02262-018-b-0270">thy</w> <w lemma="land" pos="n1" xml:id="a02262-018-b-0280">land</w> <w lemma="so" pos="av" xml:id="a02262-018-b-0290">so</w> <w lemma="dire" pos="j" xml:id="a02262-018-b-0300">dire</w> <w lemma="a" pos="d" xml:id="a02262-018-b-0310">a</w> <w lemma="monster" pos="n1" xml:id="a02262-018-b-0320">monster</w> <w lemma="bear" pos="vvi" xml:id="a02262-018-b-0330" reg="bear">beare</w> <pc xml:id="a02262-018-b-0340" unit="sentence">?</pc> </l> <l xml:id="a02262-e107290"> <w lemma="or" pos="cc" xml:id="a02262-018-b-0350">or</w> <w lemma="the" pos="d" xml:id="a02262-018-b-0360">the</w> <w lemma="sun" pos="n1" xml:id="a02262-018-b-0370">sun</w> <w lemma="not" pos="xx" xml:id="a02262-018-b-0380">not</w> <w lemma="retire" pos="vvi" xml:id="a02262-018-b-0390">retire</w> <pc xml:id="a02262-018-b-0400">,</pc> <w lemma="and" pos="cc" xml:id="a02262-018-b-0410">and</w> <w lemma="yet" pos="av" xml:id="a02262-018-b-0420">yet</w> <w lemma="behold" pos="vvi" xml:id="a02262-018-b-0430">behold</w> <pc xml:id="a02262-018-b-0440" unit="sentence">?</pc> </l> <l n="50" xml:id="a02262-e107300"> <w lemma="if" pos="cs" xml:id="a02262-018-b-0450">if</w> <w lemma="those" pos="d" xml:id="a02262-018-b-0460">those</w> <w lemma="thy" pos="po" xml:id="a02262-018-b-0470">thy</w> <w lemma="fearful" pos="j" xml:id="a02262-018-b-0480" reg="fearful">fearefull</w> <w lemma="punishment" pos="n2" xml:id="a02262-018-b-0490">punishments</w> <w lemma="of" pos="acp-p" xml:id="a02262-018-b-0500">of</w> <w lemma="old" pos="j" xml:id="a02262-018-b-0510">old</w> </l> <l xml:id="a02262-e107310"> <w lemma="require" pos="vvi" xml:id="a02262-018-b-0520">require</w> <w lemma="belief" pos="n1" xml:id="a02262-018-b-0530" reg="belief">beliefe</w> <pc xml:id="a02262-018-b-0540">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-018-b-0550">in</w> <w lemma="one" pos="crd" xml:id="a02262-018-b-0560">one</w> <w lemma="unite" pos="vvb" xml:id="a02262-018-b-0570">unite</w> <w lemma="they" pos="pno" xml:id="a02262-018-b-0580">them</w> <w lemma="all" pos="d" xml:id="a02262-018-b-0590">all</w> <pc xml:id="a02262-018-b-0600">:</pc> </l> <l xml:id="a02262-e107320"> <w lemma="let" pos="vvb" xml:id="a02262-018-b-0610">let</w> <w lemma="sea" pos="n2" xml:id="a02262-018-b-0620">seas</w> <w lemma="in" pos="acp-p" xml:id="a02262-018-b-0630">in</w> <w lemma="cataract" pos="n2" xml:id="a02262-018-b-0640">cataracts</w> <w lemma="from" pos="acp-p" xml:id="a02262-018-b-0650">from</w> <w lemma="meteor" pos="n2" xml:id="a02262-018-b-0660">meteors</w> <w lemma="fall" pos="vvi" xml:id="a02262-018-b-0670">fall</w> <pc xml:id="a02262-018-b-0680">,</pc> </l> <l xml:id="a02262-e107330"> <w lemma="afford" pos="vvb" xml:id="a02262-018-b-0690">afford</w> <w lemma="no" pos="d-x" xml:id="a02262-018-b-0700">no</w> <w lemma="shore" pos="n1" xml:id="a02262-018-b-0710">shore</w> <pc xml:id="a02262-018-b-0720">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-018-b-0730">but</w> <w lemma="swallow" pos="vvb" xml:id="a02262-018-b-0740">swallow</w> <w lemma="in" pos="acp-p" xml:id="a02262-018-b-0750">in</w> <w lemma="their" pos="po" xml:id="a02262-018-b-0760">their</w> <w lemma="brine" pos="n1" xml:id="a02262-018-b-0770">brine</w> <pc xml:id="a02262-018-b-0780">;</pc> </l> <l xml:id="a02262-e107340"> <w lemma="that" pos="cs" xml:id="a02262-018-b-0790">that</w> <w lemma="so" pos="av" xml:id="a02262-018-b-0800">so</w> <w lemma="the" pos="d" xml:id="a02262-018-b-0810">the</w> <w lemma="world" pos="n1g" xml:id="a02262-018-b-0820" reg="world's">worlds</w> <w lemma="first" pos="ord" xml:id="a02262-018-b-0830">first</w> <w lemma="ruin" pos="n1" xml:id="a02262-018-b-0840" reg="ruin">ruine</w> <w lemma="may" pos="vmb" xml:id="a02262-018-b-0850">may</w> <w lemma="prove" pos="vvi" xml:id="a02262-018-b-0860">prove</w> <w lemma="i" pos="png" xml:id="a02262-018-b-0870">mine</w> <pc xml:id="a02262-018-b-0880" unit="sentence">.</pc> </l> <l n="55" xml:id="a02262-e107350"> <w lemma="let" pos="vvb" xml:id="a02262-018-b-0890">let</w> <w lemma="melt" pos="j_vg" xml:id="a02262-018-b-0900">melting</w> <w lemma="star" pos="n2" xml:id="a02262-018-b-0910">stars</w> <w lemma="their" pos="po" xml:id="a02262-018-b-0920">their</w> <w lemma="sulphurous" pos="j" xml:id="a02262-018-b-0930" reg="sulphurous">sulphrous</w> <w lemma="surfeit" pos="n1" xml:id="a02262-018-b-0940" reg="surfeit">surfet</w> <w lemma="shed" pos="vvn" xml:id="a02262-018-b-0950">shed</w> <pc xml:id="a02262-018-b-0960">,</pc> </l> <l xml:id="a02262-e107360"> <w lemma="and" pos="cc" xml:id="a02262-018-b-0970">and</w> <w lemma="all" pos="d" xml:id="a02262-018-b-0980">all</w> <w lemma="the" pos="d" xml:id="a02262-018-b-0990">the</w> <w lemma="heavenly" pos="j" xml:id="a02262-018-b-1000">heavenly</w> <w lemma="fire" pos="n2" xml:id="a02262-018-b-1010">fires</w> <w lemma="fall" pos="vvb" xml:id="a02262-018-b-1020">fall</w> <w lemma="on" pos="acp-p" xml:id="a02262-018-b-1030">on</w> <w lemma="my" pos="po" xml:id="a02262-018-b-1040">my</w> <w lemma="head" pos="n1" xml:id="a02262-018-b-1050">head</w> <pc xml:id="a02262-018-b-1060" unit="sentence">.</pc> </l> <l xml:id="a02262-e107370"> <w lemma="and" pos="cc" xml:id="a02262-018-b-1070">and</w> <w lemma="thou" pos="pns" xml:id="a02262-018-b-1080">thou</w> <pc xml:id="a02262-018-b-1090">,</pc> <w lemma="oh" pos="uh" xml:id="a02262-018-b-1100" reg="oh">o</w> <w lemma="injure" pos="j_vn" xml:id="a02262-018-b-1110" reg="injured">injur'd</w> <w lemma="earth" pos="n1" xml:id="a02262-018-b-1120">earth</w> <pc xml:id="a02262-018-b-1130">,</pc> <w lemma="thy" pos="po" xml:id="a02262-018-b-1140">thy</w> <w lemma="jaw" pos="n2" xml:id="a02262-018-b-1150" reg="jaws">jawes</w> <w lemma="extend" pos="vvi" xml:id="a02262-018-b-1160">extend</w> <pc xml:id="a02262-018-b-1170">,</pc> </l> <l xml:id="a02262-e107380"> <w lemma="that" pos="cs" xml:id="a02262-018-b-1180">that</w> <w lemma="i" pos="pns" xml:id="a02262-018-b-1190">i</w> <w lemma="may" pos="vmb" xml:id="a02262-018-b-1200">may</w> <w lemma="to" pos="acp-cs" xml:id="a02262-018-b-1210">to</w> <w lemma="the" pos="d" xml:id="a02262-018-b-1220" reg="th'" type="contract1">th'</w> <w xml:id="a02262-018-b-1220c" type="contract2" lemma="infernal" pos="j" reg="infernal" join="left">infernall</w> <w lemma="shade" pos="n2" xml:id="a02262-018-b-1230">shades</w> <w lemma="descend" pos="vvb" xml:id="a02262-018-b-1240">descend</w> <pc xml:id="a02262-018-b-1250">:</pc> </l> <l xml:id="a02262-e107390"> <w lemma="less" pos="av-c_d" xml:id="a02262-018-b-1260" reg="less">lesse</w> <w lemma="cause" pos="n1" xml:id="a02262-018-b-1270">cause</w> <w lemma="have" pos="vvd" xml:id="a02262-018-b-1280">had</w> <w lemma="thy" pos="po" xml:id="a02262-018-b-1290">thy</w> <w lemma="revenge" pos="n1" xml:id="a02262-018-b-1300">revenge</w> <pc xml:id="a02262-018-b-1310">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-018-b-1320">when</w> <w lemma="she" pos="pns" xml:id="a02262-018-b-1330">she</w> <w lemma="the" pos="d" xml:id="a02262-018-b-1340">the</w> <w lemma="five" pos="crd" xml:id="a02262-018-b-1350">five</w> </l> <l n="60" xml:id="a02262-e107400"> <w lemma="enrage" pos="vvn" xml:id="a02262-018-b-1360" reg="enraged">inrag'd</w> <w lemma="conspirator" pos="n2" xml:id="a02262-018-b-1370">conspirators</w> <w lemma="devour" pos="vvn" xml:id="a02262-018-b-1380" reg="devoured">devour'd</w> <w lemma="alive" pos="j" xml:id="a02262-018-b-1390">alive</w> <pc xml:id="a02262-018-b-1400" unit="sentence">.</pc> </l> <l xml:id="a02262-e107410"> <w lemma="those" pos="d" xml:id="a02262-018-b-1410">those</w> <w lemma="evil" pos="n2_j" xml:id="a02262-018-b-1420">evils</w> <w lemma="which" pos="crq-r" xml:id="a02262-018-b-1430">which</w> <w lemma="amaze" pos="vvd" xml:id="a02262-018-b-1440" reg="amazed">amaz'd</w> <w lemma="the" pos="d" xml:id="a02262-018-b-1450">the</w> <w lemma="former-time" pos="n2" xml:id="a02262-018-b-1460">former-times</w> <pc xml:id="a02262-018-b-1470">,</pc> </l> <l 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pos="n1" xml:id="a02262-019-a-0280">place</w> <pc xml:id="a02262-019-a-0290">,</pc> </l> <l xml:id="a02262-e107540"> <w lemma="where" pos="crq-cs" xml:id="a02262-019-a-0300">where</w> <w lemma="the" pos="d" xml:id="a02262-019-a-0310">the</w> <w lemma="curse" pos="j_vn" xml:id="a02262-019-a-0320" reg="cursed">curs'd</w> <w lemma="father" pos="n1" xml:id="a02262-019-a-0330">father</w> <w lemma="of" pos="acp-p" xml:id="a02262-019-a-0340">of</w> <w lemma="a" pos="d" xml:id="a02262-019-a-0350">a</w> <w lemma="wicked" pos="j" xml:id="a02262-019-a-0360">wicked</w> <w lemma="race" pos="n1" xml:id="a02262-019-a-0370">race</w> </l> <l n="75" xml:id="a02262-e107550"> <w lemma="your" pos="po" xml:id="a02262-019-a-0380">your</w> <w lemma="scourge" pos="n2" xml:id="a02262-019-a-0390">scourges</w> <w lemma="feel" pos="vvz" xml:id="a02262-019-a-0400" reg="feels">feeles</w> <pc xml:id="a02262-019-a-0410">?</pc> <w lemma="who" pos="crq-q" xml:id="a02262-019-a-0420">who</w> <pc xml:id="a02262-019-a-0430">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-019-a-0440">when</w> <w lemma="the" pos="d" xml:id="a02262-019-a-0450">the</w> <w lemma="world" pos="n1" xml:id="a02262-019-a-0460">world</w> <w lemma="be" pos="vvd" xml:id="a02262-019-a-0470">was</w> <w lemma="new" pos="j" xml:id="a02262-019-a-0480">new</w> <pc xml:id="a02262-019-a-0490">,</pc> </l> <l xml:id="a02262-e107560"> <w lemma="and" pos="cc" xml:id="a02262-019-a-0500">and</w> <w lemma="but" pos="acp-av" xml:id="a02262-019-a-0510">but</w> <w lemma="possess" pos="vvn" xml:id="a02262-019-a-0520" reg="possessed">possest</w> <w lemma="by" pos="acp-p" xml:id="a02262-019-a-0530">by</w> <w lemma="four" pos="crd" xml:id="a02262-019-a-0540" reg="four">foure</w> <pc xml:id="a02262-019-a-0550">,</pc> <w lemma="his" pos="po" xml:id="a02262-019-a-0560">his</w> <w lemma="brother" pos="n1" xml:id="a02262-019-a-0570">brother</w> <w lemma="slay" pos="vvd" xml:id="a02262-019-a-0580">slew</w> <pc 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xml:id="a02262-019-a-0890">life</w> <w lemma="with" pos="acp-p" xml:id="a02262-019-a-0900">with</w> <w lemma="his" pos="po" xml:id="a02262-019-a-0910">his</w> <w lemma="own" pos="d" xml:id="a02262-019-a-0920">own</w> <w lemma="sword" pos="n1" xml:id="a02262-019-a-0930">sword</w> <pc xml:id="a02262-019-a-0940" unit="sentence">.</pc> </l> <l xml:id="a02262-e107610"> <w lemma="he" pos="pns" xml:id="a02262-019-a-0950">he</w> <w lemma="most" pos="av-s_d" xml:id="a02262-019-a-0960">most</w> <w lemma="affect" pos="vvz" xml:id="a02262-019-a-0970">affects</w> <w lemma="i" pos="pno" xml:id="a02262-019-a-0980">me</w> <pc xml:id="a02262-019-a-0990">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-019-a-1000">who</w> <w lemma="his" pos="po" xml:id="a02262-019-a-1010">his</w> <w lemma="father" pos="n1g" xml:id="a02262-019-a-1020" reg="father's">fathers</w> <w lemma="chair" pos="n1" xml:id="a02262-019-a-1030" reg="chair">chaire</w> </l> <l xml:id="a02262-e107620"> <w lemma="usurp" pos="vvn" 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xml:id="a02262-019-a-1200">the</w> <w lemma="way" pos="n1" xml:id="a02262-019-a-1210">way</w> <w lemma="he" pos="pns" xml:id="a02262-019-a-1220">he</w> <w lemma="lead" pos="vvd" xml:id="a02262-019-a-1230">led</w> </l> <l xml:id="a02262-e107640"> <w lemma="to|avoid" pos="acp-p|j_vn" xml:id="a02262-019-a-1240">t'avoided</w> <w lemma="death" pos="n1" xml:id="a02262-019-a-1250">death</w> <pc xml:id="a02262-019-a-1260">,</pc> <w lemma="my" pos="po" xml:id="a02262-019-a-1270">my</w> <w lemma="willing" pos="j" xml:id="a02262-019-a-1280">willing</w> <w lemma="foot" pos="n2" xml:id="a02262-019-a-1290">feet</w> <w lemma="shall" pos="vmb" xml:id="a02262-019-a-1300">shall</w> <w lemma="tread" pos="vvi" xml:id="a02262-019-a-1310">tread</w> <pc xml:id="a02262-019-a-1320" unit="sentence">.</pc> </l> <l n="85" xml:id="a02262-e107650"> <w lemma="master" pos="n1" xml:id="a02262-019-a-1330">master</w> <pc xml:id="a02262-019-a-1340">,</pc> <w lemma="i" pos="pns" xml:id="a02262-019-a-1350">i</w> <w 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xml:id="a02262-019-a-1640">break</w> <w lemma="silence" pos="n1" xml:id="a02262-019-a-1650">silence</w> <pc xml:id="a02262-019-a-1660">,</pc> <w lemma="or" pos="cc" xml:id="a02262-019-a-1670">or</w> <w lemma="sit" pos="vvb" xml:id="a02262-019-a-1680">sit</w> <w lemma="mute" pos="j" xml:id="a02262-019-a-1690">mute</w> <pc xml:id="a02262-019-a-1700" unit="sentence">.</pc> </l> <l xml:id="a02262-e107710"> <w lemma="envy" pos="n1" xml:id="a02262-019-a-1710">envy</w> <w lemma="the" pos="d" xml:id="a02262-019-a-1720" reg="th'" type="contract1">th'</w> <w xml:id="a02262-019-a-1720c" type="contract2" lemma="accuse" pos="vvn" reg="accused" join="left">accus'd</w> <w lemma="condemn" pos="vvz" xml:id="a02262-019-a-1730" reg="condemns">condemnes</w> <pc xml:id="a02262-019-a-1740">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-019-a-1750">whom</w> <w lemma="justice" pos="n1" xml:id="a02262-019-a-1760">justice</w> <w lemma="clear" pos="vvz" xml:id="a02262-019-a-1770" reg="clears">cleares</w> <pc xml:id="a02262-019-a-1780" unit="sentence">.</pc> </l> <l n="90" xml:id="a02262-e107720"> <w lemma="i" pos="pns" xml:id="a02262-019-a-1790">i</w> <w lemma="must" pos="vmb" xml:id="a02262-019-a-1800">must</w> <w lemma="confess" pos="vvi" xml:id="a02262-019-a-1810" reg="confess">confesse</w> <pc xml:id="a02262-019-a-1820">,</pc> <w lemma="persuade" pos="vvn" xml:id="a02262-019-a-1830" reg="persuaded">perswaded</w> <w lemma="by" pos="acp-p" xml:id="a02262-019-a-1840">by</w> <w lemma="my" pos="po" xml:id="a02262-019-a-1850">my</w> <w lemma="fear" pos="n2" xml:id="a02262-019-a-1860" reg="fears">feares</w> <pc xml:id="a02262-019-a-1870">,</pc> </l> <l xml:id="a02262-e107730"> <w lemma="lest" pos="cs" xml:id="a02262-019-a-1880">lest</w> <w lemma="i" pos="pns" xml:id="a02262-019-a-1890">i</w> <w lemma="this" pos="d" xml:id="a02262-019-a-1900">this</w> <w lemma="state" pos="n1" xml:id="a02262-019-a-1910">state</w> <w lemma="and" pos="cc" xml:id="a02262-019-a-1920">and</w> <w lemma="people" pos="n1" xml:id="a02262-019-a-1930">people</w> <w lemma="shall" pos="vmd" xml:id="a02262-019-a-1940">should</w> <w lemma="incense" pos="n1" xml:id="a02262-019-a-1950" reg="incense">insence</w> <pc xml:id="a02262-019-a-1960">,</pc> </l> <l xml:id="a02262-e107740"> <w lemma="i" pos="pns" xml:id="a02262-019-a-1970">i</w> <w lemma="wish" pos="vvd" xml:id="a02262-019-a-1980" reg="wished">wisht</w> <w lemma="they" pos="pns" xml:id="a02262-019-a-1990">they</w> <w lemma="can" pos="vmd" xml:id="a02262-019-a-2000">could</w> <w lemma="have" pos="vvi" xml:id="a02262-019-a-2010">have</w> <w lemma="prove" pos="vvn" xml:id="a02262-019-a-2020" reg="proved">prov'd</w> <w lemma="that" pos="d" xml:id="a02262-019-a-2030">that</w> <w lemma="great" pos="j" xml:id="a02262-019-a-2040">great</w> <w lemma="offence" pos="n1" xml:id="a02262-019-a-2050">offence</w> <pc xml:id="a02262-019-a-2060" unit="sentence">.</pc> </l> <pb facs="19" n="31" xml:id="a02262-019-b"/> <l xml:id="a02262-e107750"> <w lemma="yet" pos="av" xml:id="a02262-019-b-0010">yet</w> <w lemma="whatsoever" pos="crq-r" xml:id="a02262-019-b-0020">whatsoever</w> <w lemma="they" pos="pns" xml:id="a02262-019-b-0030">they</w> <w lemma="inforce" pos="vvd" xml:id="a02262-019-b-0040" reg="enforced">inforc'd</w> <w lemma="of" pos="acp-p" xml:id="a02262-019-b-0050">of</w> <w lemma="late" pos="av_j" xml:id="a02262-019-b-0060">late</w> <pc xml:id="a02262-019-b-0070">,</pc> </l> <l xml:id="a02262-e107760"> <w lemma="no" pos="d-x" xml:id="a02262-019-b-0080">no</w> <w lemma="fault" pos="n1" xml:id="a02262-019-b-0090">fault</w> <w lemma="of" pos="acp-p" xml:id="a02262-019-b-0100">of</w> <w lemma="his" pos="po" xml:id="a02262-019-b-0110">his</w> <w lemma="reveal" pos="vvn" xml:id="a02262-019-b-0120" reg="revealed">reveal'd</w> <pc xml:id="a02262-019-b-0130">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-019-b-0140">but</w> <w lemma="their" pos="po" xml:id="a02262-019-b-0150">their</w> <w lemma="own" pos="d" xml:id="a02262-019-b-0160">own</w> <w lemma="hate" pos="n1" xml:id="a02262-019-b-0170">hate</w> <pc xml:id="a02262-019-b-0180" unit="sentence">.</pc> </l> <l n="95" xml:id="a02262-e107770"> <w lemma="his" pos="po" xml:id="a02262-019-b-0190">his</w> <w lemma="silence" pos="n1" xml:id="a02262-019-b-0200">silence</w> <w lemma="be" pos="vvd" xml:id="a02262-019-b-0210">was</w> <w lemma="a" pos="d" xml:id="a02262-019-b-0220">a</w> <w lemma="vanquish" pos="j_vg" xml:id="a02262-019-b-0230">vanquishing</w> <w lemma="reply" pos="n1" xml:id="a02262-019-b-0240">reply</w> <pc xml:id="a02262-019-b-0250" unit="sentence">.</pc> </l> <l xml:id="a02262-e107780"> <w lemma="who" pos="crq-r" xml:id="a02262-019-b-0260">who</w> <w lemma="for" pos="acp-p" xml:id="a02262-019-b-0270">for</w> <w lemma="detect" pos="vvg" xml:id="a02262-019-b-0280">detecting</w> <w lemma="their" pos="po" xml:id="a02262-019-b-0290">their</w> <w lemma="false" pos="j" xml:id="a02262-019-b-0300">false</w> <w lemma="piety" pos="n1" xml:id="a02262-019-b-0310">piety</w> </l> <l xml:id="a02262-e107790"> <pc join="right" xml:id="a02262-019-b-0320">(</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-019-b-0330">whose</w> <w lemma="supercilious" pos="j" xml:id="a02262-019-b-0340">supercilious</w> <w lemma="look" pos="n2" xml:id="a02262-019-b-0350">looks</w> <pc xml:id="a02262-019-b-0360">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-019-b-0370">with</w> <w lemma="fast" pos="vvg" xml:id="a02262-019-b-0380">fasting</w> <w lemma="pale" pos="j" xml:id="a02262-019-b-0390">pale</w> <pc xml:id="a02262-019-b-0400">,</pc> </l> <l xml:id="a02262-e107800"> <w lemma="close" pos="j" xml:id="a02262-019-b-0410">close</w> <w lemma="avarice" pos="n1" xml:id="a02262-019-b-0420">avarice</w> <pc xml:id="a02262-019-b-0430">,</pc> <w lemma="and" pos="cc" xml:id="a02262-019-b-0440">and</w> <w lemma="proud" pos="j" xml:id="a02262-019-b-0450">proud</w> <w lemma="ambition" pos="n1" xml:id="a02262-019-b-0460">ambition</w> <w lemma="veil" pos="n1" xml:id="a02262-019-b-0470" reg="veil">vaile</w> <pc xml:id="a02262-019-b-0480">)</pc> </l> <l xml:id="a02262-e107810"> <w lemma="be" pos="vvz" xml:id="a02262-019-b-0490">is</w> <w lemma="by" pos="acp-p" xml:id="a02262-019-b-0500">by</w> <w lemma="their" pos="po" xml:id="a02262-019-b-0510">their</w> <w lemma="art" pos="n2" xml:id="a02262-019-b-0520">arts</w> <w lemma="make" pos="vvd" xml:id="a02262-019-b-0530">made</w> <w lemma="guilty" pos="j" xml:id="a02262-019-b-0540">guilty</w> <pc xml:id="a02262-019-b-0550">:</pc> <w lemma="one" pos="pi" xml:id="a02262-019-b-0560">one</w> <w lemma="that" pos="cs" xml:id="a02262-019-b-0570">that</w> <w lemma="slight" pos="vvz" xml:id="a02262-019-b-0580">slights</w> </l> <l n="100" xml:id="a02262-e107820"> <w lemma="the" pos="d" xml:id="a02262-019-b-0590">the</w> <w lemma="god" pos="n1" xml:id="a02262-019-b-0600">god</w> <w lemma="they" pos="pns" xml:id="a02262-019-b-0610">they</w> <w lemma="adore" pos="vvb" xml:id="a02262-019-b-0620">adore</w> <pc xml:id="a02262-019-b-0630">,</pc> <w lemma="and" pos="cc" xml:id="a02262-019-b-0640">and</w> <w lemma="violate" pos="vvz" xml:id="a02262-019-b-0650">violates</w> <w lemma="his" pos="po" xml:id="a02262-019-b-0660">his</w> <w lemma="rite" pos="n2" xml:id="a02262-019-b-0670">rites</w> <pc xml:id="a02262-019-b-0680" unit="sentence">.</pc> </l> <l xml:id="a02262-e107830"> <w lemma="from" pos="acp-p" xml:id="a02262-019-b-0690">from</w> <w lemma="hence" pos="av" xml:id="a02262-019-b-0700">hence</w> <w lemma="those" pos="d" xml:id="a02262-019-b-0710">those</w> <w lemma="many-named" pos="j" xml:id="a02262-019-b-0720" reg="many-named">many-nam'd</w> <w lemma="offence" pos="n2" xml:id="a02262-019-b-0730">offences</w> <w lemma="spring" pos="vvb" xml:id="a02262-019-b-0740">spring</w> <pc xml:id="a02262-019-b-0750">;</pc> </l> <l xml:id="a02262-e107840"> <w lemma="and" pos="cc" xml:id="a02262-019-b-0760">and</w> <w lemma="his" pos="po" xml:id="a02262-019-b-0770">his</w> <w lemma="aspire" pos="j_vg" xml:id="a02262-019-b-0780">aspiring</w> <w lemma="to" pos="acp-cs" xml:id="a02262-019-b-0790">to</w> <w lemma="become" pos="vvi" xml:id="a02262-019-b-0800">become</w> <w lemma="their" pos="po" xml:id="a02262-019-b-0810">their</w> <w lemma="king" pos="n1" xml:id="a02262-019-b-0820">king</w> <pc xml:id="a02262-019-b-0830" unit="sentence">.</pc> </l> <l xml:id="a02262-e107850"> <w lemma="can" pos="vmb" xml:id="a02262-019-b-0840">can</w> <w lemma="those" pos="d" xml:id="a02262-019-b-0850">those</w> <w lemma="poor" pos="j" xml:id="a02262-019-b-0860" reg="poor">poore</w> <w lemma="fisher" pos="n2" xml:id="a02262-019-b-0870">fishers</w> <w lemma="of" pos="acp-p" xml:id="a02262-019-b-0880">of</w> <w lemma="that" pos="d" xml:id="a02262-019-b-0890">that</w> <w lemma="inland" pos="n1" xml:id="a02262-019-b-0900" reg="inland">in-land</w> <w lemma="sea" pos="n1" xml:id="a02262-019-b-0910">sea</w> <pc xml:id="a02262-019-b-0920">,</pc> </l> <l xml:id="a02262-e107860"> <w lemma="and" pos="cc" xml:id="a02262-019-b-0930">and</w> <w lemma="woman" pos="n2" xml:id="a02262-019-b-0940">women</w> <pc xml:id="a02262-019-b-0950">,</pc> <w lemma="follow" pos="vvg" xml:id="a02262-019-b-0960">following</w> <w lemma="he" pos="pno" xml:id="a02262-019-b-0970">him</w> <w lemma="from" pos="acp-p" xml:id="a02262-019-b-0980">from</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-019-b-0990" reg="galilee">galile</w> <pc xml:id="a02262-019-b-1000">,</pc> </l> <l n="105" xml:id="a02262-e107870"> <w lemma="so" pos="av" xml:id="a02262-019-b-1010">so</w> <w lemma="great" pos="j" xml:id="a02262-019-b-1020">great</w> <w lemma="a" pos="d" xml:id="a02262-019-b-1030">a</w> <w lemma="spirit" pos="n1" xml:id="a02262-019-b-1040">spirit</w> <w lemma="in" pos="acp-p" xml:id="a02262-019-b-1050">in</w> <w lemma="their" pos="po" xml:id="a02262-019-b-1060">their</w> <w lemma="leader" pos="n1" xml:id="a02262-019-b-1070">leader</w> <w lemma="raise" pos="vvi" xml:id="a02262-019-b-1080">raise</w> <pc xml:id="a02262-019-b-1090">;</pc> </l> <l xml:id="a02262-e107880"> <w lemma="that" pos="cs" xml:id="a02262-019-b-1100">that</w> <w lemma="rome" pos="n1-nn" xml:id="a02262-019-b-1110">rome</w> <w lemma="shall" pos="vmd" xml:id="a02262-019-b-1120">should</w> <w lemma="fear" pos="vvi" xml:id="a02262-019-b-1130" reg="fear">feare</w> <pc xml:id="a02262-019-b-1140">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-019-b-1150">whom</w> <w lemma="all" pos="d" xml:id="a02262-019-b-1160">all</w> <w lemma="the" pos="d" xml:id="a02262-019-b-1170">the</w> <w lemma="world" pos="n1" xml:id="a02262-019-b-1180">world</w> <w lemma="obey" pos="vvz" xml:id="a02262-019-b-1190" reg="obeys">obayes</w> <pc xml:id="a02262-019-b-1200" unit="sentence">.</pc> </l> <l xml:id="a02262-e107890"> <w lemma="yet" pos="av" xml:id="a02262-019-b-1210">yet</w> <w lemma="he" pos="pns" xml:id="a02262-019-b-1220">he</w> <w lemma="aver" pos="vvz" xml:id="a02262-019-b-1230">avers</w> <w lemma="his" pos="po" xml:id="a02262-019-b-1240">his</w> <w lemma="kingdom" pos="n1" xml:id="a02262-019-b-1250" reg="kingdom">kingdome</w> <w lemma="be" pos="vvz" xml:id="a02262-019-b-1260">is</w> <w lemma="unknown" pos="j" xml:id="a02262-019-b-1270">unknown</w> <pc xml:id="a02262-019-b-1280">,</pc> </l> <l xml:id="a02262-e107900"> <w lemma="nor" pos="cc-x" xml:id="a02262-019-b-1290">nor</w> <w lemma="of" pos="acp-p" xml:id="a02262-019-b-1300">of</w> <w lemma="this" pos="d" xml:id="a02262-019-b-1310">this</w> <w lemma="world" pos="n1" xml:id="a02262-019-b-1320">world</w> <pc xml:id="a02262-019-b-1330">;</pc> <w lemma="and" pos="cc" xml:id="a02262-019-b-1340">and</w> <w lemma="bow" pos="vvz" xml:id="a02262-019-b-1350">bows</w> <w lemma="to" pos="acp-p" xml:id="a02262-019-b-1360">to</w> <w lemma="caesar" pos="n1g-nn" xml:id="a02262-019-b-1370" reg="caesar's">caesars</w> <w lemma="throne" pos="n1" xml:id="a02262-019-b-1380">throne</w> <pc xml:id="a02262-019-b-1390" unit="sentence">.</pc> </l> <l xml:id="a02262-e107910"> <w lemma="prove" pos="vvn" xml:id="a02262-019-b-1400" reg="proved">prov'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-019-b-1410">by</w> <w lemma="the" pos="d" xml:id="a02262-019-b-1420" type="contract1" reg="th'">th'</w> <w xml:id="a02262-019-b-1420c" type="contract2" lemma="event" pos="n1" reg="event" join="left">event</w> <pc xml:id="a02262-019-b-1430">:</pc> <w lemma="for" pos="acp-p" xml:id="a02262-019-b-1440">for</w> <w lemma="when" pos="crq-cs" xml:id="a02262-019-b-1450">when</w> <w lemma="the" pos="d" xml:id="a02262-019-b-1460">the</w> <w lemma="vulgar" pos="j" xml:id="a02262-019-b-1470">vulgar</w> <w lemma="bind" pos="vvd" xml:id="a02262-019-b-1480">bound</w> </l> <l n="110" xml:id="a02262-e107920"> <w lemma="his" pos="po" xml:id="a02262-019-b-1490">his</w> <w lemma="yield" pos="j_vg" xml:id="a02262-019-b-1500" reg="yielding">yeelding</w> <w lemma="hand" pos="n2" xml:id="a02262-019-b-1510">hands</w> <pc xml:id="a02262-019-b-1520">,</pc> <w lemma="they" pos="pns" xml:id="a02262-019-b-1530">they</w> <w lemma="no" pos="d-x" xml:id="a02262-019-b-1540">no</w> <w lemma="resistance" pos="n1" xml:id="a02262-019-b-1550">resistance</w> <w lemma="find" pos="vvn" xml:id="a02262-019-b-1560">found</w> <pc xml:id="a02262-019-b-1570" unit="sentence">.</pc> </l> <l xml:id="a02262-e107930"> <w lemma="but" pos="acp-cc" xml:id="a02262-019-b-1580">but</w> <w lemma="his" pos="po" xml:id="a02262-019-b-1590">his</w> <w lemma="endowment" pos="n2" xml:id="a02262-019-b-1600">endowments</w> <pc xml:id="a02262-019-b-1610">,</pc> <w lemma="zealous" pos="j" xml:id="a02262-019-b-1620">zealous</w> <w lemma="in" pos="acp-p" xml:id="a02262-019-b-1630">in</w> <w lemma="defence" pos="n1" xml:id="a02262-019-b-1640">defence</w> </l> <l xml:id="a02262-e107940"> <w lemma="of" pos="acp-p" xml:id="a02262-019-b-1650">of</w> <w lemma="cloud" pos="j_vn" xml:id="a02262-019-b-1660">clouded</w> <w lemma="truth" pos="n1" xml:id="a02262-019-b-1670">truth</w> <pc xml:id="a02262-019-b-1680">,</pc> <w lemma="their" pos="po" xml:id="a02262-019-b-1690">their</w> <w lemma="mortal" pos="j" xml:id="a02262-019-b-1700" reg="mortal">mortall</w> <w lemma="hate" pos="n1" xml:id="a02262-019-b-1710">hate</w> <w lemma="incense" pos="vvi" xml:id="a02262-019-b-1720">incense</w> <pc xml:id="a02262-019-b-1730" unit="sentence">.</pc> </l> <l xml:id="a02262-e107950"> <w lemma="follow" pos="vvn" xml:id="a02262-019-b-1740" reg="followed">follow'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-019-b-1750">by</w> <w lemma="few" pos="d" xml:id="a02262-019-b-1760">few</w> <pc xml:id="a02262-019-b-1770">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-019-b-1780">who</w> <w lemma="like" pos="j" xml:id="a02262-019-b-1790">like</w> <w lemma="affection" pos="n2" xml:id="a02262-019-b-1800">affections</w> <w lemma="bear" pos="vvi" xml:id="a02262-019-b-1810" reg="bear">beare</w> <pc xml:id="a02262-019-b-1820">,</pc> </l> <l xml:id="a02262-e107960"> <w lemma="and" pos="cc" xml:id="a02262-019-b-1830">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-019-b-1840">with</w> <w lemma="belief" pos="n1" xml:id="a02262-019-b-1850" reg="belief">beliefe</w> <w lemma="their" pos="po" xml:id="a02262-019-b-1860">their</w> <w lemma="master" pos="n1g" xml:id="a02262-019-b-1870" reg="master's">masters</w> <w lemma="doctrine" pos="n1" xml:id="a02262-019-b-1880">doctrine</w> <w lemma="hear" pos="vvi" xml:id="a02262-019-b-1890" reg="hear">heare</w> <pc xml:id="a02262-019-b-1900" unit="sentence">.</pc> </l> <l n="115" xml:id="a02262-e107970"> <w lemma="if" pos="cs" xml:id="a02262-019-b-1910">if</w> <w lemma="true" pos="j" xml:id="a02262-019-b-1920">true</w> <pc xml:id="a02262-019-b-1930">,</pc> <w lemma="he" pos="pns" xml:id="a02262-019-b-1940">he</w> <w lemma="may" pos="vmb" xml:id="a02262-019-b-1950">may</w> <w lemma="speak" pos="vvi" xml:id="a02262-019-b-1960">speak</w> <w lemma="free" pos="av_j" xml:id="a02262-019-b-1970">freely</w> <pc xml:id="a02262-019-b-1980">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-019-b-1990">nor</w> <w lemma="must" pos="vmb" xml:id="a02262-019-b-2000">must</w> <w lemma="die" pos="vvi" xml:id="a02262-019-b-2010" reg="die">dye</w> </l> <l xml:id="a02262-e107980"> <w lemma="for" pos="acp-p" xml:id="a02262-019-b-2020">for</w> <w lemma="ostentation" pos="n1" xml:id="a02262-019-b-2030">ostentation</w> <pc xml:id="a02262-019-b-2040">,</pc> <w lemma="though" pos="cs" xml:id="a02262-019-b-2050">though</w> <w lemma="he" pos="pns" xml:id="a02262-019-b-2060">he</w> <w lemma="broach" pos="vvi" xml:id="a02262-019-b-2070">broach</w> <w lemma="a" pos="d" xml:id="a02262-019-b-2080">a</w> <w lemma="lie" pos="n1" xml:id="a02262-019-b-2090" reg="lie">lye</w> <pc xml:id="a02262-019-b-2100" unit="sentence">.</pc> </l> <l xml:id="a02262-e107990"> <w lemma="but" pos="acp-cc" xml:id="a02262-019-b-2110">but</w> <w lemma="if" pos="cs" xml:id="a02262-019-b-2120">if</w> <w lemma="distract" pos="vvn" xml:id="a02262-019-b-2130">distracted</w> <pc xml:id="a02262-019-b-2140">,</pc> <w lemma="that" pos="d" xml:id="a02262-019-b-2150" type="contract1" reg="that">that</w> <w xml:id="a02262-019-b-2150c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="a" pos="d" xml:id="a02262-019-b-2160">a</w> <w lemma="punishment" pos="n1" xml:id="a02262-019-b-2170">punishment</w> </l> <l xml:id="a02262-e108000"> <w lemma="even" pos="av_j" xml:id="a02262-019-b-2180">even</w> <w lemma="to" pos="acp-p" xml:id="a02262-019-b-2190">to</w> <w lemma="itself" pos="px" xml:id="a02262-019-b-2200" reg="itself">it selfe</w> <pc xml:id="a02262-019-b-2210">,</pc> <w lemma="and" pos="cc" xml:id="a02262-019-b-2220">and</w> <w lemma="justice" pos="n1" xml:id="a02262-019-b-2230">justice</w> <w lemma="do" pos="vvz" xml:id="a02262-019-b-2240">doth</w> <w lemma="prevent" pos="vvi" xml:id="a02262-019-b-2250">prevent</w> <pc xml:id="a02262-019-b-2260" unit="sentence">.</pc> </l> <pb facs="20" n="32" xml:id="a02262-020-a"/> <l xml:id="a02262-e108010"> <w lemma="he" pos="pns" xml:id="a02262-020-a-0010">he</w> <pc xml:id="a02262-020-a-0020">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-020-a-0030">whom</w> <w lemma="this" pos="d" xml:id="a02262-020-a-0040">this</w> <w lemma="annual" pos="j" xml:id="a02262-020-a-0050">annual</w> <w lemma="solemnity" pos="n1" xml:id="a02262-020-a-0060">solemnity</w> </l> <l n="120" xml:id="a02262-e108020"> <w lemma="have" pos="vvz" xml:id="a02262-020-a-0070">hath</w> <w lemma="now" pos="av" xml:id="a02262-020-a-0080">now</w> <w lemma="invite" pos="vvn" xml:id="a02262-020-a-0090">invited</w> <w lemma="to" pos="acp-p" xml:id="a02262-020-a-0100">to</w> <w lemma="the" pos="d" xml:id="a02262-020-a-0110">the</w> <w lemma="temple" pos="n1" xml:id="a02262-020-a-0120">temple</w> <w lemma="by" pos="acp-p" xml:id="a02262-020-a-0130">by</w> </l> <l xml:id="a02262-e108030"> <w lemma="his" pos="po" xml:id="a02262-020-a-0140">his</w> <w lemma="father" pos="n1" xml:id="a02262-020-a-0150">father</w> <w lemma="build" pos="vvn" xml:id="a02262-020-a-0160">built</w> <pc xml:id="a02262-020-a-0170">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-020-a-0180">whose</w> <w lemma="kingdom" pos="n1" xml:id="a02262-020-a-0190" reg="kingdom">kingdome</w> <w lemma="border" pos="n2" xml:id="a02262-020-a-0200">borders</w> <w lemma="on" pos="acp-p" xml:id="a02262-020-a-0210">on</w> </l> <l xml:id="a02262-e108040"> <w lemma="the" pos="d" xml:id="a02262-020-a-0220">the</w> <w lemma="land" pos="n1" xml:id="a02262-020-a-0230">land</w> <w lemma="ennoble" pos="vvn" xml:id="a02262-020-a-0240" reg="ennobled">innobled</w> <w lemma="by" pos="acp-p" xml:id="a02262-020-a-0250">by</w> <w lemma="agenor" pos="n1g-nn" xml:id="a02262-020-a-0260">agenor's</w> <w lemma="throne" pos="n1" xml:id="a02262-020-a-0270">throne</w> <pc xml:id="a02262-020-a-0280">,</pc> </l> <l xml:id="a02262-e108050"> <w lemma="of" pos="acp-p" xml:id="a02262-020-a-0290">of</w> <w lemma="these" pos="d" xml:id="a02262-020-a-0300">these</w> <w lemma="stupendous" pos="j" xml:id="a02262-020-a-0310">stupendious</w> <w lemma="act" pos="n2" xml:id="a02262-020-a-0320">acts</w> <w lemma="by" pos="acp-p" xml:id="a02262-020-a-0330">by</w> <w lemma="rumour" pos="n1" xml:id="a02262-020-a-0340">rumour</w> <w lemma="spread" pos="vvn" xml:id="a02262-020-a-0350" reg="spread">spred</w> </l> <l xml:id="a02262-e108060"> <w lemma="can" pos="vmd" xml:id="a02262-020-a-0360">could</w> <w lemma="fix" pos="vvi" xml:id="a02262-020-a-0370" reg="fix">fixe</w> <w lemma="no" pos="d-x" xml:id="a02262-020-a-0380">no</w> <w lemma="faith" pos="n1" xml:id="a02262-020-a-0390">faith</w> <pc xml:id="a02262-020-a-0400">,</pc> <w lemma="though" pos="cs" xml:id="a02262-020-a-0410">though</w> <w lemma="in" pos="acp-p" xml:id="a02262-020-a-0420">in</w> <w lemma="his" pos="po" xml:id="a02262-020-a-0430">his</w> <w lemma="city" pos="n1" xml:id="a02262-020-a-0440">city</w> <w lemma="breed" pos="vvn" xml:id="a02262-020-a-0450">bred</w> <pc xml:id="a02262-020-a-0460" unit="sentence">.</pc> </l> <l n="125" xml:id="a02262-e108070"> <w lemma="to" pos="acp-p" xml:id="a02262-020-a-0470">to</w> <w lemma="laughter" pos="n1" xml:id="a02262-020-a-0480">laughter</w> <w lemma="doom" pos="vvn" xml:id="a02262-020-a-0490" reg="doomed">doom'd</w> <pc xml:id="a02262-020-a-0500">,</pc> <w lemma="his" pos="po" xml:id="a02262-020-a-0510">his</w> <w lemma="rival" pos="n1" xml:id="a02262-020-a-0520" reg="rival">rivall</w> <w lemma="herod" pos="n1-nn" xml:id="a02262-020-a-0530">herod</w> <w lemma="scorn" pos="vvd" xml:id="a02262-020-a-0540">scorned</w> <pc xml:id="a02262-020-a-0550">;</pc> </l> <l xml:id="a02262-e108080"> <w lemma="and" pos="cc" xml:id="a02262-020-a-0560">and</w> <w lemma="send" pos="vvd" xml:id="a02262-020-a-0570">sent</w> <w lemma="he" pos="pno" xml:id="a02262-020-a-0580">him</w> <w lemma="back" pos="av" xml:id="a02262-020-a-0590">back</w> <pc xml:id="a02262-020-a-0600">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-020-a-0610">in</w> <w lemma="purple" pos="j" xml:id="a02262-020-a-0620">purple</w> <w lemma="robe" pos="n2" xml:id="a02262-020-a-0630">robes</w> <w lemma="adorn" pos="vvn" xml:id="a02262-020-a-0640" reg="adorned">adorn'd</w> <pc xml:id="a02262-020-a-0650" unit="sentence">.</pc> </l> <l xml:id="a02262-e108090"> <w lemma="the" pos="d" xml:id="a02262-020-a-0660" type="contract1" reg="th'">th'</w> <w xml:id="a02262-020-a-0660c" type="contract2" lemma="implacable" pos="j" reg="implacable" join="left">implacable</w> <pc xml:id="a02262-020-a-0670">,</pc> <w lemma="now" pos="av" xml:id="a02262-020-a-0680">now</w> <w lemma="far" pos="av_j" xml:id="a02262-020-a-0690">far</w> <w lemma="more" pos="av-c_d" xml:id="a02262-020-a-0700">more</w> <w lemma="fierce" pos="av_j" xml:id="a02262-020-a-0710">fiercely</w> <w lemma="bend" pos="vvn" xml:id="a02262-020-a-0720">bent</w> </l> <l xml:id="a02262-e108100"> <w lemma="to" pos="acp-cs" xml:id="a02262-020-a-0730">to</w> <w lemma="prosecute" pos="vvi" xml:id="a02262-020-a-0740">prosecute</w> <w lemma="the" pos="d" xml:id="a02262-020-a-0750">the</w> <w lemma="twice-found" pos="j" xml:id="a02262-020-a-0760">twice-found</w> <w lemma="innocent" pos="j" xml:id="a02262-020-a-0770">innocent</w> <pc xml:id="a02262-020-a-0780">:</pc> </l> <l xml:id="a02262-e108110"> <w lemma="perhaps" pos="av" xml:id="a02262-020-a-0790">perhaps</w> <w lemma="afraid" pos="j" xml:id="a02262-020-a-0800">afraid</w> <w lemma="lest" pos="cs" xml:id="a02262-020-a-0810">lest</w> <w lemma="they" pos="pns" xml:id="a02262-020-a-0820">they</w> <w lemma="their" pos="po" xml:id="a02262-020-a-0830">their</w> <w lemma="own" pos="d" xml:id="a02262-020-a-0840" reg="own">owne</w> <w lemma="shall" pos="vmd" xml:id="a02262-020-a-0850">should</w> <w lemma="lose" pos="vvi" xml:id="a02262-020-a-0860" reg="lose">loose</w> <pc xml:id="a02262-020-a-0870">,</pc> </l> <l n="130" xml:id="a02262-e108120"> <w lemma="unless" pos="cs" xml:id="a02262-020-a-0880" reg="unless">vnlesse</w> <w lemma="they" pos="pns" xml:id="a02262-020-a-0890">they</w> <w lemma="he" pos="pno" xml:id="a02262-020-a-0900">him</w> <w lemma="of" pos="acp-p" xml:id="a02262-020-a-0910">of</w> <w lemma="forge" pos="vvn" xml:id="a02262-020-a-0920">forged</w> <w lemma="guilt" pos="n1" xml:id="a02262-020-a-0930">guilt</w> <w lemma="accuse" pos="vvi" xml:id="a02262-020-a-0940">accuse</w> <pc xml:id="a02262-020-a-0950" unit="sentence">.</pc> </l> <l xml:id="a02262-e108130"> <w lemma="but" pos="acp-cc" xml:id="a02262-020-a-0960">but</w> <w lemma="when" pos="crq-q" xml:id="a02262-020-a-0970">when</w> <w lemma="revenge" pos="n1" xml:id="a02262-020-a-0980">revenge</w> <w lemma="do" pos="vvz" xml:id="a02262-020-a-0990">doth</w> <w lemma="once" pos="acp-av" xml:id="a02262-020-a-1000">once</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1010">the</w> <w lemma="mind" pos="n1" xml:id="a02262-020-a-1020" reg="mind">minde</w> <w lemma="engage" pos="vvi" xml:id="a02262-020-a-1030" reg="engage">ingage</w> <pc xml:id="a02262-020-a-1040">;</pc> </l> <l xml:id="a02262-e108140"> <w lemma="oh" pos="uh" xml:id="a02262-020-a-1050" reg="oh">o</w> <w lemma="how" pos="crq-cs" xml:id="a02262-020-a-1060">how</w> <w lemma="it" pos="pn" xml:id="a02262-020-a-1070">it</w> <w lemma="rave" pos="vvz" xml:id="a02262-020-a-1080">raves</w> <pc xml:id="a02262-020-a-1090">!</pc> <w lemma="lose" pos="vvn" xml:id="a02262-020-a-1100">lost</w> <w lemma="to" pos="acp-p" xml:id="a02262-020-a-1110">to</w> <w lemma="all" pos="d" xml:id="a02262-020-a-1120">all</w> <w lemma="sense" pos="n1" xml:id="a02262-020-a-1130">sense</w> <w lemma="but" pos="acp-p" xml:id="a02262-020-a-1140">but</w> <w lemma="rage" pos="n1" xml:id="a02262-020-a-1150">rage</w> <pc xml:id="a02262-020-a-1160" unit="sentence">!</pc> </l> <l xml:id="a02262-e108150"> <w lemma="no" pos="d-x" xml:id="a02262-020-a-1170">no</w> <w lemma="lioness" pos="n1" xml:id="a02262-020-a-1180" reg="lioness">lionesse</w> <pc xml:id="a02262-020-a-1190">,</pc> <w lemma="late" pos="j" xml:id="a02262-020-a-1200">late</w> <w lemma="of" pos="acp-p" xml:id="a02262-020-a-1210">of</w> <w lemma="her" pos="po" xml:id="a02262-020-a-1220">her</w> <w lemma="whelp" pos="n2" xml:id="a02262-020-a-1230">whelps</w> <w lemma="bereave" pos="vvn" xml:id="a02262-020-a-1240">bereft</w> <pc xml:id="a02262-020-a-1250">,</pc> </l> <l xml:id="a02262-e108160"> <w lemma="with" pos="acp-p" xml:id="a02262-020-a-1260">with</w> <w lemma="wild" pos="j-c" xml:id="a02262-020-a-1270">wilder</w> <w lemma="fury" pos="n1" xml:id="a02262-020-a-1280">fury</w> <w lemma="prosecute" pos="vvz" xml:id="a02262-020-a-1290">prosecutes</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1300">the</w> <w lemma="theft" pos="n1" xml:id="a02262-020-a-1310">theft</w> <pc xml:id="a02262-020-a-1320" unit="sentence">.</pc> </l> <l n="135" xml:id="a02262-e108170"> <w lemma="o" pos="uh" xml:id="a02262-020-a-1330">o</w> <w lemma="shame" pos="n1" xml:id="a02262-020-a-1340">shame</w> <w lemma="i" pos="pns" xml:id="a02262-020-a-1350">i</w> <w lemma="through" pos="acp-p" xml:id="a02262-020-a-1360">through</w> <w lemma="fear" pos="n1" xml:id="a02262-020-a-1370" reg="fear">feare</w> <w lemma="i" pos="pns" xml:id="a02262-020-a-1380">i</w> <w lemma="seek" pos="vvd" xml:id="a02262-020-a-1390">sought</w> <w lemma="to" pos="acp-cs" xml:id="a02262-020-a-1400">to</w> <w lemma="shield" pos="vvi" xml:id="a02262-020-a-1410">shield</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1420">the</w> <w lemma="right" pos="j" xml:id="a02262-020-a-1430">right</w> </l> <l xml:id="a02262-e108180"> <w lemma="with" pos="acp-p" xml:id="a02262-020-a-1440" reg="with">vvith</w> <w lemma="honest" pos="j" xml:id="a02262-020-a-1450">honest</w> <w lemma="fraud" pos="n1" xml:id="a02262-020-a-1460">fraud</w> <pc xml:id="a02262-020-a-1470">,</pc> <w lemma="and" pos="cc" xml:id="a02262-020-a-1480">and</w> <w lemma="justice" pos="n1" xml:id="a02262-020-a-1490">justice</w> <w lemma="steal" pos="vvi" xml:id="a02262-020-a-1500" reg="steal">steale</w> <w lemma="by" pos="acp-p" xml:id="a02262-020-a-1510">by</w> <w lemma="slight" pos="n1" xml:id="a02262-020-a-1520">slight</w> <pc xml:id="a02262-020-a-1530">:</pc> </l> <l xml:id="a02262-e108190"> <w lemma="as" pos="acp-cs" xml:id="a02262-020-a-1540">as</w> <w lemma="when" pos="crq-cs" xml:id="a02262-020-a-1550">when</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1560">the</w> <w lemma="labour" pos="j_vg" xml:id="a02262-020-a-1570">labouring</w> <w lemma="bark" pos="n1" xml:id="a02262-020-a-1580">bark</w> <pc xml:id="a02262-020-a-1590">,</pc> <w lemma="too" pos="av" xml:id="a02262-020-a-1600">too</w> <w lemma="weak" pos="j" xml:id="a02262-020-a-1610">weak</w> <w lemma="to" pos="acp-cs" xml:id="a02262-020-a-1620">to</w> <w lemma="stem" pos="vvi" xml:id="a02262-020-a-1630">stem</w> </l> <l xml:id="a02262-e108200"> <w lemma="the" pos="d" xml:id="a02262-020-a-1640">the</w> <w lemma="boisterous" pos="j" xml:id="a02262-020-a-1650" reg="boisterous">boysterous</w> <w lemma="tide" pos="n1" xml:id="a02262-020-a-1660">tide</w> <pc xml:id="a02262-020-a-1670">,</pc> <w lemma="oblique" pos="av_j" xml:id="a02262-020-a-1680">obliquely</w> <w lemma="cut" pos="vvz" xml:id="a02262-020-a-1690">cuts</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1700">the</w> <w lemma="stream" pos="n1" xml:id="a02262-020-a-1710">stream</w> <pc xml:id="a02262-020-a-1720" unit="sentence">.</pc> </l> <l xml:id="a02262-e108210"> <w lemma="they" pos="pns" xml:id="a02262-020-a-1730">they</w> <w lemma="have" pos="vvb" xml:id="a02262-020-a-1740">have</w> <w lemma="a" pos="d" xml:id="a02262-020-a-1750">an</w> <w lemma="ancient" pos="j" xml:id="a02262-020-a-1760">ancient</w> <w lemma="custom" pos="n1" xml:id="a02262-020-a-1770" reg="custom">custome</w> <pc xml:id="a02262-020-a-1780">,</pc> <w lemma="if" pos="cs" xml:id="a02262-020-a-1790">if</w> <w lemma="we" pos="pns" xml:id="a02262-020-a-1800">we</w> <w lemma="may" pos="vmb" xml:id="a02262-020-a-1810">may</w> </l> <l n="140" xml:id="a02262-e108220"> <w lemma="believe" pos="vvi" xml:id="a02262-020-a-1820">believe</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1830">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-020-a-1840">jews</w> <pc xml:id="a02262-020-a-1850">,</pc> <w lemma="derive" pos="vvn" xml:id="a02262-020-a-1860">derived</w> <w lemma="from" pos="acp-p" xml:id="a02262-020-a-1870">from</w> <w lemma="that" pos="d" xml:id="a02262-020-a-1880">that</w> <w lemma="day" pos="n1" xml:id="a02262-020-a-1890">day</w> </l> <l xml:id="a02262-e108230"> <w lemma="when" pos="crq-cs" xml:id="a02262-020-a-1900">when</w> <w lemma="the" pos="d" xml:id="a02262-020-a-1910">the</w> <w lemma="deliver" pos="j_vn" xml:id="a02262-020-a-1920">delivered</w> <w lemma="son" pos="n2" xml:id="a02262-020-a-1930">sons</w> <w lemma="of" pos="acp-p" xml:id="a02262-020-a-1940">of</w> <w lemma="israel" pos="n1-nn" xml:id="a02262-020-a-1950">israel</w> </l> <l xml:id="a02262-e108240"> <w lemma="flee" pos="vvd" xml:id="a02262-020-a-1960">fled</w> <w lemma="from" pos="acp-p" xml:id="a02262-020-a-1970">from</w> <w lemma="those" pos="d" xml:id="a02262-020-a-1980">those</w> <w lemma="bank" pos="n2" xml:id="a02262-020-a-1990">banks</w> <w lemma="who" pos="crq-rg" xml:id="a02262-020-a-2000">whose</w> <w lemma="flood" pos="n2" xml:id="a02262-020-a-2010" reg="floods">flouds</w> <w lemma="in" pos="acp-p" xml:id="a02262-020-a-2020">in</w> <w lemma="summer" pos="n1" xml:id="a02262-020-a-2030">summer</w> <w lemma="swell" pos="vvb" xml:id="a02262-020-a-2040" reg="swell">swel</w> <pc xml:id="a02262-020-a-2050">:</pc> </l> <l xml:id="a02262-e108250"> <w lemma="that" pos="cs" xml:id="a02262-020-a-2060">that</w> <w lemma="ever" pos="av" xml:id="a02262-020-a-2070">ever</w> <w lemma="when" pos="crq-cs" xml:id="a02262-020-a-2080">when</w> <w lemma="the" pos="d" xml:id="a02262-020-a-2090">the</w> <w lemma="vernal" pos="j" xml:id="a02262-020-a-2100" reg="vernal">vernall</w> <w lemma="moon" pos="n1" xml:id="a02262-020-a-2110" reg="moon">moone</w> <w lemma="shall" pos="vmb" xml:id="a02262-020-a-2120">shall</w> <w lemma="join" pos="vvi" xml:id="a02262-020-a-2130" reg="join">joyne</w> </l> <l xml:id="a02262-e108260"> <w lemma="her" pos="po" xml:id="a02262-020-a-2140">her</w> <w lemma="silver" pos="n1" xml:id="a02262-020-a-2150">silver</w> <w lemma="orb" pos="n1" xml:id="a02262-020-a-2160">orb</w> <pc xml:id="a02262-020-a-2170">,</pc> <w lemma="and" pos="cc" xml:id="a02262-020-a-2180">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-020-a-2190">in</w> <w lemma="full" pos="j" xml:id="a02262-020-a-2200">full</w> <w lemma="lustre" pos="n1" xml:id="a02262-020-a-2210">lustre</w> <w lemma="shine" pos="vvi" xml:id="a02262-020-a-2220">shine</w> <pc xml:id="a02262-020-a-2230">,</pc> </l> <pb facs="20" n="33" xml:id="a02262-020-b"/> <l n="145" xml:id="a02262-e108270"> <w lemma="they" pos="pns" xml:id="a02262-020-b-0010">they</w> <w lemma="shall" pos="vmd" xml:id="a02262-020-b-0020">should</w> <w lemma="some" pos="d" xml:id="a02262-020-b-0030">some</w> <w lemma="one" pos="crd" xml:id="a02262-020-b-0040">one</w> <w lemma="release" pos="n1" xml:id="a02262-020-b-0050">release</w> <pc xml:id="a02262-020-b-0060">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-020-b-0070">to</w> <w lemma="gratify" pos="vvi" xml:id="a02262-020-b-0080" reg="gratify">gratifie</w> </l> <l xml:id="a02262-e108280"> <w lemma="the" pos="d" xml:id="a02262-020-b-0090">the</w> <w lemma="people" pos="n1" xml:id="a02262-020-b-0100">people</w> <pc xml:id="a02262-020-b-0110">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-020-b-0120">by</w> <w lemma="their" pos="po" xml:id="a02262-020-b-0130">their</w> <w lemma="law" pos="n1" xml:id="a02262-020-b-0140">law</w> <w lemma="condemn" pos="vvd" xml:id="a02262-020-b-0150" reg="condemned">condemn'd</w> <w lemma="to" pos="acp-cs" xml:id="a02262-020-b-0160">to</w> <w lemma="die" pos="vvi" xml:id="a02262-020-b-0170">die</w> <pc xml:id="a02262-020-b-0180" unit="sentence">.</pc> </l> <l xml:id="a02262-e108290"> <w lemma="now" pos="av" xml:id="a02262-020-b-0190">now</w> <pc xml:id="a02262-020-b-0200">,</pc> <w lemma="hope" pos="vvg" xml:id="a02262-020-b-0210">hoping</w> <w lemma="to" pos="acp-cs" xml:id="a02262-020-b-0220">to</w> <w lemma="have" pos="vvi" xml:id="a02262-020-b-0230">have</w> <w lemma="free" pos="vvn" xml:id="a02262-020-b-0240" reg="freed">free'd</w> <w lemma="the" pos="d" xml:id="a02262-020-b-0250">the</w> <w lemma="innocent" pos="j" xml:id="a02262-020-b-0260">innocent</w> <pc xml:id="a02262-020-b-0270">,</pc> </l> <l xml:id="a02262-e108300"> <w lemma="the" pos="d" xml:id="a02262-020-b-0280">the</w> <w lemma="violent" pos="j" xml:id="a02262-020-b-0290">violent</w> <w lemma="priest" pos="n2" xml:id="a02262-020-b-0300">priests</w> <w lemma="my" pos="po" xml:id="a02262-020-b-0310">my</w> <w lemma="clemency" pos="n1" xml:id="a02262-020-b-0320">clemency</w> <w lemma="prevent" pos="vvi" xml:id="a02262-020-b-0330">prevent</w> <pc xml:id="a02262-020-b-0340">:</pc> </l> <l xml:id="a02262-e108310"> <w lemma="who" pos="crq-r" xml:id="a02262-020-b-0350">who</w> <w lemma="urge" pos="vvb" xml:id="a02262-020-b-0360">urge</w> <w lemma="the" pos="d" xml:id="a02262-020-b-0370">the</w> <w lemma="heady" pos="j" xml:id="a02262-020-b-0380">heady</w> <w lemma="vulgar" pos="j" xml:id="a02262-020-b-0390">vulgar</w> <w lemma="to" pos="acp-cs" xml:id="a02262-020-b-0400">to</w> <w lemma="demand" pos="vvi" xml:id="a02262-020-b-0410">demand</w> </l> <l n="150" xml:id="a02262-e108320"> <w lemma="one" pos="crd" xml:id="a02262-020-b-0420">one</w> <w lemma="barrabas" pos="n1-nn" xml:id="a02262-020-b-0430">barrabas</w> <pc xml:id="a02262-020-b-0440">;</pc> <w lemma="a" pos="d" xml:id="a02262-020-b-0450">a</w> <w lemma="thief" pos="n1" xml:id="a02262-020-b-0460" reg="thief">thiefe</w> <pc xml:id="a02262-020-b-0470">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-020-b-0480">who</w> <w lemma="have" pos="vvd" xml:id="a02262-020-b-0490">had</w> <w lemma="a" pos="d" xml:id="a02262-020-b-0500">a</w> <w lemma="hand" pos="n1" xml:id="a02262-020-b-0510">hand</w> </l> <l xml:id="a02262-e108330"> <w lemma="in" pos="acp-p" xml:id="a02262-020-b-0520">in</w> <w lemma="every" pos="d" xml:id="a02262-020-b-0530">every</w> <w lemma="murder" pos="n1" xml:id="a02262-020-b-0540" reg="murder">murther</w> <pc xml:id="a02262-020-b-0550">,</pc> <w lemma="hot" pos="j" xml:id="a02262-020-b-0560">hot</w> <w lemma="with" pos="acp-p" xml:id="a02262-020-b-0570">with</w> <w lemma="humane" pos="j" xml:id="a02262-020-b-0580" reg="human">humane</w> <w lemma="blood" pos="n1" xml:id="a02262-020-b-0590">blood</w> <pc xml:id="a02262-020-b-0600" unit="sentence">.</pc> </l> <l xml:id="a02262-e108340"> <w lemma="how" pos="crq-q" xml:id="a02262-020-b-0610">how</w> <w lemma="little" pos="j" xml:id="a02262-020-b-0620">little</w> <w lemma="it" pos="pn" xml:id="a02262-020-b-0630">it</w> <w lemma="avail" pos="vvz" xml:id="a02262-020-b-0640">avails</w> <w lemma="we" pos="pno" xml:id="a02262-020-b-0650">us</w> <w lemma="to" pos="acp-cs" xml:id="a02262-020-b-0660">to</w> <w lemma="be" pos="vvi" xml:id="a02262-020-b-0670">be</w> <w lemma="good" pos="j" xml:id="a02262-020-b-0680">good</w> <pc xml:id="a02262-020-b-0690" unit="sentence">!</pc> </l> <l xml:id="a02262-e108350"> <w lemma="preposterous" pos="j" xml:id="a02262-020-b-0700">preposterous</w> <w lemma="favour" pos="n1" xml:id="a02262-020-b-0710">favour</w> <pc xml:id="a02262-020-b-0720">!</pc> <w lemma="through" pos="acp-p" xml:id="a02262-020-b-0730">through</w> <w lemma="the" pos="d" xml:id="a02262-020-b-0740">the</w> <w lemma="hate" pos="n1" xml:id="a02262-020-b-0750">hate</w> <w lemma="they" pos="pns" xml:id="a02262-020-b-0760">they</w> <w lemma="hear" pos="vvb" xml:id="a02262-020-b-0770" reg="hear">heare</w> </l> <l xml:id="a02262-e108360"> <w lemma="his" pos="po" xml:id="a02262-020-b-0780">his</w> <w lemma="guiltless" pos="j" xml:id="a02262-020-b-0790" reg="guiltless">guiltlesse</w> <w lemma="soul" pos="n1" xml:id="a02262-020-b-0800" reg="soul">soule</w> <pc xml:id="a02262-020-b-0810">,</pc> <w lemma="their" pos="po" xml:id="a02262-020-b-0820">their</w> <w lemma="vote" pos="n2" xml:id="a02262-020-b-0830">votes</w> <w lemma="the" pos="d" xml:id="a02262-020-b-0840">the</w> <w lemma="guilty" pos="j" xml:id="a02262-020-b-0850">guilty</w> <w lemma="clear" pos="j" xml:id="a02262-020-b-0860" reg="clear">cleare</w> <pc xml:id="a02262-020-b-0870" unit="sentence">.</pc> </l> <l n="155" xml:id="a02262-e108370"> <w lemma="and" pos="cc" xml:id="a02262-020-b-0880">and</w> <w lemma="now" pos="av" xml:id="a02262-020-b-0890">now</w> <w lemma="my" pos="po" xml:id="a02262-020-b-0900">my</w> <w lemma="wife" pos="n2" xml:id="a02262-020-b-0910" reg="wives">wifes</w> <w lemma="not" pos="xx" xml:id="a02262-020-b-0920">not</w> <w lemma="idle" pos="j" xml:id="a02262-020-b-0930">idle</w> <w lemma="dream" pos="n2" xml:id="a02262-020-b-0940" reg="dreams">dreames</w> <w lemma="perplex" pos="vvi" xml:id="a02262-020-b-0950">perplex</w> </l> <l xml:id="a02262-e108380"> <w lemma="my" pos="po" xml:id="a02262-020-b-0960">my</w> <w lemma="struggle" pos="j_vg" xml:id="a02262-020-b-0970" reg="struggling">strugling</w> <w lemma="thought" pos="n2" xml:id="a02262-020-b-0980">thoughts</w> <pc xml:id="a02262-020-b-0990">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-020-b-1000">which</w> <w lemma="all" pos="d" xml:id="a02262-020-b-1010">all</w> <w lemma="this" pos="d" xml:id="a02262-020-b-1020">this</w> <w lemma="night" pos="n1" xml:id="a02262-020-b-1030">night</w> <w lemma="do" pos="vvd" xml:id="a02262-020-b-1040">did</w> <w lemma="vex" pos="vvi" xml:id="a02262-020-b-1050">vex</w> </l> <l xml:id="a02262-e108390"> <w lemma="her" pos="po" xml:id="a02262-020-b-1060">her</w> <w lemma="trouble" pos="j_vn" xml:id="a02262-020-b-1070">troubled</w> <w lemma="slumber" pos="n2" xml:id="a02262-020-b-1080">slumbers</w> <pc xml:id="a02262-020-b-1090">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-020-b-1100">who</w> <w lemma="conjure" pos="vvz" xml:id="a02262-020-b-1110">conjures</w> <w lemma="i" pos="pno" xml:id="a02262-020-b-1120">me</w> <w lemma="by" pos="acp-p" xml:id="a02262-020-b-1130">by</w> </l> <l xml:id="a02262-e108400"> <w lemma="all" pos="d" xml:id="a02262-020-b-1140">all</w> <w lemma="that" pos="cs" xml:id="a02262-020-b-1150">that</w> <w lemma="be" pos="vvz" xml:id="a02262-020-b-1160">is</w> <w lemma="holy" pos="j" xml:id="a02262-020-b-1170">holy</w> <pc xml:id="a02262-020-b-1180">,</pc> <w lemma="all" pos="d" xml:id="a02262-020-b-1190">all</w> <w lemma="the" pos="d" xml:id="a02262-020-b-1200">the</w> <w lemma="god" pos="n2" xml:id="a02262-020-b-1210">gods</w> <pc xml:id="a02262-020-b-1220">,</pc> <w lemma="that" pos="cs" xml:id="a02262-020-b-1230">that</w> <w lemma="i" pos="pns" xml:id="a02262-020-b-1240">i</w> </l> <l xml:id="a02262-e108410"> <w lemma="shall" pos="vmd" xml:id="a02262-020-b-1250">should</w> <w lemma="not" pos="xx" xml:id="a02262-020-b-1260">not</w> <w lemma="the" pos="d" xml:id="a02262-020-b-1270">the</w> <w lemma="law" pos="n2" xml:id="a02262-020-b-1280">laws</w> <w lemma="of" pos="acp-p" xml:id="a02262-020-b-1290">of</w> <w lemma="justice" pos="n1" xml:id="a02262-020-b-1300">justice</w> <w lemma="violate" pos="vvi" xml:id="a02262-020-b-1310">violate</w> </l> <l n="160" xml:id="a02262-e108420"> <w lemma="to" pos="acp-cs" xml:id="a02262-020-b-1320">to</w> <w lemma="gratify" pos="vvi" xml:id="a02262-020-b-1330" reg="gratify">gratifie</w> <w lemma="so" pos="av" xml:id="a02262-020-b-1340">so</w> <w lemma="undeserved" pos="j" xml:id="a02262-020-b-1350" reg="undeserved">undeserv'd</w> <w lemma="a" pos="d" xml:id="a02262-020-b-1360">a</w> <w lemma="hate" pos="n1" xml:id="a02262-020-b-1370">hate</w> <pc xml:id="a02262-020-b-1380" unit="sentence">.</pc> </l> <l xml:id="a02262-e108430"> <w lemma="for" pos="acp-p" xml:id="a02262-020-b-1390">for</w> <w lemma="this" pos="d" xml:id="a02262-020-b-1400">this</w> <w lemma="shall" pos="vmb" xml:id="a02262-020-b-1410">shall</w> <w lemma="i" pos="pns" xml:id="a02262-020-b-1420">i</w> <w lemma="the" pos="d" xml:id="a02262-020-b-1430">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="a02262-020-b-1440">hebrew</w> <w lemma="father" pos="n2" xml:id="a02262-020-b-1450">fathers</w> <w lemma="slight" pos="j" xml:id="a02262-020-b-1460">slight</w> <pc xml:id="a02262-020-b-1470">,</pc> </l> <l xml:id="a02262-e108440"> <w lemma="the" pos="d" xml:id="a02262-020-b-1480" reg="th'" type="contract1">th'</w> <w xml:id="a02262-020-b-1480c" type="contract2" lemma="endeavour" pos="n2" reg="endeavours" join="left">indeavours</w> <w lemma="of" pos="acp-p" xml:id="a02262-020-b-1490">of</w> <w lemma="a" pos="d" xml:id="a02262-020-b-1500">a</w> <w lemma="nation" pos="n1" xml:id="a02262-020-b-1510">nation</w> <w lemma="so" pos="av" xml:id="a02262-020-b-1520">so</w> <w lemma="unite" pos="vvi" xml:id="a02262-020-b-1530">unite</w> <pc xml:id="a02262-020-b-1540">,</pc> </l> <l xml:id="a02262-e108450"> <w lemma="commit" pos="vvn" xml:id="a02262-020-b-1550">committed</w> <w lemma="to" pos="acp-p" xml:id="a02262-020-b-1560">to</w> <w lemma="my" pos="po" xml:id="a02262-020-b-1570">my</w> <w lemma="charge" pos="n1" xml:id="a02262-020-b-1580">charge</w> <pc xml:id="a02262-020-b-1590" unit="sentence">?</pc> <w lemma="shall" pos="vmb" xml:id="a02262-020-b-1600">shall</w> <w lemma="i" pos="pns" xml:id="a02262-020-b-1610">i</w> <w lemma="for" pos="acp-p" xml:id="a02262-020-b-1620">for</w> <w lemma="one" pos="crd" xml:id="a02262-020-b-1630">one</w> </l> <l xml:id="a02262-e108460"> <w lemma="poor" pos="j" xml:id="a02262-020-b-1640" reg="poor">poore</w> <w lemma="abject" pos="j" xml:id="a02262-020-b-1650">abject</w> <pc xml:id="a02262-020-b-1660">,</pc> <w lemma="forfeit" pos="vvb" xml:id="a02262-020-b-1670">forfeit</w> <w lemma="all" pos="d" xml:id="a02262-020-b-1680">all</w> <w lemma="the" pos="d" xml:id="a02262-020-b-1690">the</w> <w lemma="good" pos="j" xml:id="a02262-020-b-1700">good</w> <w lemma="i" pos="pns" xml:id="a02262-020-b-1710">i</w> <w lemma="have" pos="vvb" xml:id="a02262-020-b-1720">have</w> <w lemma="do" pos="vvn" xml:id="a02262-020-b-1730">done</w> <pc xml:id="a02262-020-b-1740" unit="sentence">?</pc> </l> <l n="165" xml:id="a02262-e108470"> <w lemma="these" pos="d" xml:id="a02262-020-b-1750">these</w> <w lemma="pester" pos="j_vn" xml:id="a02262-020-b-1760" reg="pestered">pester'd</w> <w lemma="wall" pos="n2" xml:id="a02262-020-b-1770" reg="walls">wals</w> <w lemma="all" pos="d" xml:id="a02262-020-b-1780">all</w> <w lemma="jewry" pos="n1-nn" xml:id="a02262-020-b-1790">jewry</w> <w lemma="now" pos="av" xml:id="a02262-020-b-1800">now</w> <w lemma="enfold" pos="vvi" xml:id="a02262-020-b-1810" reg="enfold">infold</w> <pc xml:id="a02262-020-b-1820">;</pc> </l> <l xml:id="a02262-e108480"> <w lemma="the" pos="d" xml:id="a02262-020-b-1830">the</w> <w lemma="house" pos="n2" xml:id="a02262-020-b-1840">houses</w> <w lemma="hardly" pos="av" xml:id="a02262-020-b-1850">hardly</w> <w lemma="can" pos="vmb" xml:id="a02262-020-b-1860">can</w> <w lemma="their" pos="po" xml:id="a02262-020-b-1870">their</w> <w lemma="stranger" pos="n2" xml:id="a02262-020-b-1880">strangers</w> <w lemma="hold" pos="vvi" xml:id="a02262-020-b-1890">hold</w> <pc xml:id="a02262-020-b-1900">,</pc> </l> <l xml:id="a02262-e108490"> <w lemma="send" pos="vvn" xml:id="a02262-020-b-1910">sent</w> <w lemma="from" pos="acp-p" xml:id="a02262-020-b-1920">from</w> <w lemma="all" pos="d" xml:id="a02262-020-b-1930">all</w> <w lemma="part" pos="n2" xml:id="a02262-020-b-1940">parts</w> <w lemma="to" pos="acp-p" xml:id="a02262-020-b-1950">to</w> <w lemma="this" pos="d" xml:id="a02262-020-b-1960">this</w> <w lemma="great" pos="j" xml:id="a02262-020-b-1970">great</w> <w lemma="festival" pos="n1" xml:id="a02262-020-b-1980" reg="festival">festivall</w> <pc xml:id="a02262-020-b-1990">:</pc> </l> <l xml:id="a02262-e108500"> <w lemma="what" pos="crq-r" xml:id="a02262-020-b-2000">what</w> <w lemma="if" pos="cs" xml:id="a02262-020-b-2010">if</w> <w lemma="the" pos="d" xml:id="a02262-020-b-2020">the</w> <w lemma="vulgar" pos="j" xml:id="a02262-020-b-2030">vulgar</w> <w lemma="to" pos="acp-p" xml:id="a02262-020-b-2040">to</w> <w lemma="their" pos="po" xml:id="a02262-020-b-2050">their</w> <w lemma="weapon" pos="n2" xml:id="a02262-020-b-2060">weapons</w> <w lemma="fall" pos="vvi" xml:id="a02262-020-b-2070">fall</w> <pc xml:id="a02262-020-b-2080" unit="sentence">?</pc> </l> <l xml:id="a02262-e108510"> <w lemma="who" pos="crq-q" xml:id="a02262-020-b-2090">who</w> <w lemma="know" pos="vvz" xml:id="a02262-020-b-2100">knows</w> <w lemma="the" pos="d" xml:id="a02262-020-b-2110">the</w> <w lemma="end" pos="n1" xml:id="a02262-020-b-2120">end</w> <pc xml:id="a02262-020-b-2130">,</pc> <w lemma="if" pos="cs" xml:id="a02262-020-b-2140">if</w> <w lemma="once" pos="acp-av" xml:id="a02262-020-b-2150">once</w> <w lemma="the" pos="d" xml:id="a02262-020-b-2160">the</w> <w lemma="storm" pos="n1" xml:id="a02262-020-b-2170" reg="storm">storme</w> <w lemma="begin" pos="vvb" xml:id="a02262-020-b-2180">begin</w> <pc xml:id="a02262-020-b-2190" unit="sentence">?</pc> </l> <l n="170" xml:id="a02262-e108520"> <w lemma="sure" pos="j" xml:id="a02262-020-b-2200">sure</w> <w lemma="i" pos="pns" xml:id="a02262-020-b-2210">i</w> <pc xml:id="a02262-020-b-2220">,</pc> <w lemma="their" pos="po" xml:id="a02262-020-b-2230">their</w> <w lemma="judge" pos="n1" xml:id="a02262-020-b-2240">judge</w> <pc xml:id="a02262-020-b-2250">,</pc> <w lemma="egregious" pos="j" xml:id="a02262-020-b-2260">egregious</w> <w lemma="praise" pos="n1" xml:id="a02262-020-b-2270">praise</w> <w lemma="shall" pos="vmd" xml:id="a02262-020-b-2280">should</w> <w lemma="win" pos="vvi" xml:id="a02262-020-b-2290">win</w> </l> <pb facs="21" n="34" xml:id="a02262-021-a"/> <l xml:id="a02262-e108530"> <w lemma="by" pos="acp-p" xml:id="a02262-021-a-0010">by</w> <w lemma="trouble" pos="vvg" xml:id="a02262-021-a-0020">troubling</w> <w lemma="of" pos="acp-p" xml:id="a02262-021-a-0030">of</w> <w lemma="the" pos="d" xml:id="a02262-021-a-0040">the</w> <w lemma="public" pos="j" xml:id="a02262-021-a-0050" reg="public">publique</w> <w lemma="peace" pos="n1" xml:id="a02262-021-a-0060">peace</w> <pc xml:id="a02262-021-a-0070" unit="sentence">.</pc> <w lemma="shall" pos="vmb" xml:id="a02262-021-a-0080">shall</w> <w lemma="i" pos="pns" xml:id="a02262-021-a-0090">i</w> </l> <l xml:id="a02262-e108540"> <w lemma="then" pos="av" xml:id="a02262-021-a-0100">then</w> <w lemma="render" pos="vvi" xml:id="a02262-021-a-0110">render</w> <w lemma="he" pos="pno" xml:id="a02262-021-a-0120">him</w> <w lemma="to" pos="acp-p" xml:id="a02262-021-a-0130">to</w> <w lemma="death" pos="n1" xml:id="a02262-021-a-0140">death</w> <pc xml:id="a02262-021-a-0150" unit="sentence">?</pc> <w lemma="impiety" pos="n1" xml:id="a02262-021-a-0160">impiety</w> <pc xml:id="a02262-021-a-0170" unit="sentence">!</pc> </l> <l xml:id="a02262-e108550"> <w lemma="for" pos="acp-p" xml:id="a02262-021-a-0180">for</w> <w lemma="what" pos="crq-r" xml:id="a02262-021-a-0190">what</w> <w lemma="offence" pos="n1" xml:id="a02262-021-a-0200">offence</w> <pc xml:id="a02262-021-a-0210" unit="sentence">?</pc> <w lemma="be" pos="vvz" xml:id="a02262-021-a-0220">is</w> <w lemma="his" pos="po" xml:id="a02262-021-a-0230">his</w> <w lemma="offence" pos="n1" xml:id="a02262-021-a-0240">offence</w> <w lemma="not" pos="xx" xml:id="a02262-021-a-0250">not</w> <w lemma="great" pos="j" xml:id="a02262-021-a-0260">great</w> <pc xml:id="a02262-021-a-0270">,</pc> </l> <l xml:id="a02262-e108560"> <w lemma="who" pos="crq-rg" xml:id="a02262-021-a-0280">whose</w> <w lemma="innovation" pos="n1" xml:id="a02262-021-a-0290">innovation</w> <w lemma="may" pos="vmb" xml:id="a02262-021-a-0300">may</w> <w lemma="a" pos="d" xml:id="a02262-021-a-0310">a</w> <w lemma="war" pos="n1" xml:id="a02262-021-a-0320" reg="war">warre</w> <w lemma="beget" pos="vvi" xml:id="a02262-021-a-0330">beget</w> <pc xml:id="a02262-021-a-0340" unit="sentence">?</pc> </l> <l n="175" xml:id="a02262-e108570"> <w lemma="lest" pos="cs" xml:id="a02262-021-a-0350">lest</w> <w lemma="empire" pos="n1" xml:id="a02262-021-a-0360">empire</w> <w lemma="suffer" pos="vvb" xml:id="a02262-021-a-0370">suffer</w> <pc xml:id="a02262-021-a-0380">,</pc> <w lemma="they" pos="pns" xml:id="a02262-021-a-0390">they</w> <w lemma="who" pos="crq-r" xml:id="a02262-021-a-0400">who</w> <w lemma="sceptre" pos="n2" xml:id="a02262-021-a-0410" reg="sceptres">scepters</w> <w lemma="bear" pos="vvb" xml:id="a02262-021-a-0420" reg="bear">beare</w> </l> <l xml:id="a02262-e108580"> <w lemma="oft" pos="av" xml:id="a02262-021-a-0430">oft</w> <w lemma="make" pos="vvi" xml:id="a02262-021-a-0440">make</w> <w lemma="a" pos="d" xml:id="a02262-021-a-0450">a</w> <w lemma="crime" pos="n1" xml:id="a02262-021-a-0460">crime</w> <pc xml:id="a02262-021-a-0470">,</pc> <w lemma="and" pos="cc" xml:id="a02262-021-a-0480">and</w> <w lemma="punish" pos="vvi" xml:id="a02262-021-a-0490">punish</w> <w lemma="what" pos="crq-r" xml:id="a02262-021-a-0500">what</w> <w lemma="they" pos="pns" xml:id="a02262-021-a-0510">they</w> <w lemma="fear" pos="vvb" xml:id="a02262-021-a-0520" reg="fear">feare</w> <pc xml:id="a02262-021-a-0530" unit="sentence">.</pc> </l> <l xml:id="a02262-e108590"> <w lemma="one" pos="crd" xml:id="a02262-021-a-0540">one</w> <w lemma="hope" pos="n1" xml:id="a02262-021-a-0550">hope</w> <w lemma="remain" pos="vvz" xml:id="a02262-021-a-0560" reg="remains">remaines</w> <pc xml:id="a02262-021-a-0570">:</pc> <w lemma="our" pos="po" xml:id="a02262-021-a-0580">our</w> <w lemma="soldier" pos="n2" xml:id="a02262-021-a-0590" reg="soldiers">souldiers</w> <w lemma="the" pos="d" xml:id="a02262-021-a-0600">the</w> <w lemma="freeborn" pos="j" xml:id="a02262-021-a-0610" reg="freeborn">free-borne</w> <pc xml:id="a02262-021-a-0620">,</pc> </l> <l xml:id="a02262-e108600"> <w lemma="and" pos="cc" xml:id="a02262-021-a-0630">and</w> <w lemma="yet" pos="av" xml:id="a02262-021-a-0640">yet</w> <w lemma="by" pos="acp-p" xml:id="a02262-021-a-0650">by</w> <w lemma="our" pos="po" xml:id="a02262-021-a-0660">our</w> <w lemma="command" pos="n1" xml:id="a02262-021-a-0670">command</w> <pc xml:id="a02262-021-a-0680">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-021-a-0690">with</w> <w lemma="whip" pos="n2" xml:id="a02262-021-a-0700">whips</w> <w lemma="have" pos="vvb" xml:id="a02262-021-a-0710">have</w> <w lemma="tear" pos="vvn" xml:id="a02262-021-a-0720" reg="torn">torne</w> <pc xml:id="a02262-021-a-0730" unit="sentence">.</pc> </l> <l xml:id="a02262-e108610"> <w lemma="a" pos="d" xml:id="a02262-021-a-0740">a</w> <w lemma="sight" pos="n1" xml:id="a02262-021-a-0750">sight</w> <w lemma="so" pos="av" xml:id="a02262-021-a-0760">so</w> <w lemma="full" pos="j" xml:id="a02262-021-a-0770">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-021-a-0780">of</w> <w lemma="pity" pos="n1" xml:id="a02262-021-a-0790" reg="pity">pitty</w> <w lemma="may" pos="vmb" xml:id="a02262-021-a-0800">may</w> <w lemma="assuage" pos="vvi" xml:id="a02262-021-a-0810" reg="assuage">asswage</w> </l> <l n="180" xml:id="a02262-e108620"> <w lemma="the" pos="d" xml:id="a02262-021-a-0820">the</w> <w lemma="swiftly-spreading" pos="j" xml:id="a02262-021-a-0830">swiftly-spreading</w> <w lemma="fire" pos="n1" xml:id="a02262-021-a-0840">fire</w> <w lemma="of" pos="acp-p" xml:id="a02262-021-a-0850">of</w> <w lemma="popular" pos="j" xml:id="a02262-021-a-0860">popular</w> <w lemma="rage" pos="n1" xml:id="a02262-021-a-0870">rage</w> <pc xml:id="a02262-021-a-0880" unit="sentence">.</pc> </l> <l xml:id="a02262-e108630"> <w lemma="look" pos="vvb" xml:id="a02262-021-a-0890">look</w> <w lemma="on" pos="acp-p" xml:id="a02262-021-a-0900">on</w> <w lemma="this" pos="d" xml:id="a02262-021-a-0910">this</w> <w lemma="spectacle" pos="n1" xml:id="a02262-021-a-0920">spectacle</w> <pc xml:id="a02262-021-a-0930">!</pc> <w lemma="his" pos="po" xml:id="a02262-021-a-0940">his</w> <w lemma="arm" pos="n2" xml:id="a02262-021-a-0950" reg="arms">armes</w> <w lemma="all" pos="d" xml:id="a02262-021-a-0960">all</w> <w lemma="over" pos="acp-p" xml:id="a02262-021-a-0970" reg="o'er">o're</w> </l> <l xml:id="a02262-e108640"> <w lemma="with" pos="acp-p" xml:id="a02262-021-a-0980">with</w> <w lemma="lash" pos="n2" xml:id="a02262-021-a-0990">lashes</w> <w lemma="gall" pos="vvd" xml:id="a02262-021-a-1000" reg="galled">gall'd</w> <pc xml:id="a02262-021-a-1010">,</pc> <w lemma="deep" pos="av_j" xml:id="a02262-021-a-1020">deep</w> <w lemma="die" pos="vvd" xml:id="a02262-021-a-1030" reg="died">dy'd</w> <w lemma="in" pos="acp-p" xml:id="a02262-021-a-1040">in</w> <w lemma="their" pos="po" xml:id="a02262-021-a-1050">their</w> <w lemma="own" pos="d" xml:id="a02262-021-a-1060">own</w> <w lemma="gore" pos="n1" xml:id="a02262-021-a-1070">gore</w> <pc xml:id="a02262-021-a-1080" unit="sentence">!</pc> </l> <l xml:id="a02262-e108650"> <w lemma="his" pos="po" xml:id="a02262-021-a-1090">his</w> <w lemma="side" pos="n2" xml:id="a02262-021-a-1100">sides</w> <w lemma="exhaust" pos="vvn" xml:id="a02262-021-a-1110">exhausted</w> <pc xml:id="a02262-021-a-1120">!</pc> <w lemma="all" pos="d" xml:id="a02262-021-a-1130">all</w> <w lemma="the" pos="d" xml:id="a02262-021-a-1140">the</w> <w lemma="rest" pos="n1" xml:id="a02262-021-a-1150">rest</w> <w lemma="appear" pos="vvz" xml:id="a02262-021-a-1160" reg="appears">appeares</w> </l> <l xml:id="a02262-e108660"> <w lemma="like" pos="acp-p" xml:id="a02262-021-a-1170">like</w> <w lemma="that" pos="cs" xml:id="a02262-021-a-1180">that</w> <w lemma="fictitious" pos="j" xml:id="a02262-021-a-1190">fictitious</w> <w lemma="scarlet" pos="n1_j" xml:id="a02262-021-a-1200">scarlet</w> <w lemma="which" pos="crq-r" xml:id="a02262-021-a-1210">which</w> 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lemma="deform" pos="vvi" xml:id="a02262-021-b-1100" reg="deform">deforme</w> </l> <l xml:id="a02262-e108910"> <w lemma="the" pos="d" xml:id="a02262-021-b-1110">the</w> <w lemma="face" pos="n1" xml:id="a02262-021-b-1120">face</w> <w lemma="of" pos="acp-p" xml:id="a02262-021-b-1130">of</w> <w lemma="heaven" pos="n1" xml:id="a02262-021-b-1140">heaven</w> <pc xml:id="a02262-021-b-1150">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-021-b-1160">whose</w> <w lemma="wrath" pos="n1" xml:id="a02262-021-b-1170">wrath</w> <w lemma="beget" pos="vvz" xml:id="a02262-021-b-1180">begets</w> <w lemma="a" pos="d" xml:id="a02262-021-b-1190">a</w> <w lemma="storm" pos="n1" xml:id="a02262-021-b-1200" reg="storm">storme</w> <pc xml:id="a02262-021-b-1210">:</pc> </l> <l n="205" xml:id="a02262-e108920"> <w lemma="the" pos="d" xml:id="a02262-021-b-1220">the</w> <w lemma="fearful" pos="j" xml:id="a02262-021-b-1230" reg="fearful">fearefull</w> <w lemma="pilot" pos="n1" xml:id="a02262-021-b-1240">pilot</w> <w 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xml:id="a02262-021-b-1400">these</w> <w lemma="rude" pos="j" xml:id="a02262-021-b-1410">rude</w> <w lemma="clamour" pos="n2" xml:id="a02262-021-b-1420">clamours</w> <w lemma="they" pos="pns" xml:id="a02262-021-b-1430">they</w> <w lemma="mine" pos="vvb" xml:id="a02262-021-b-1440">mine</w> <w lemma="ear" pos="n2" xml:id="a02262-021-b-1450" reg="ears">eares</w> <w lemma="enure" pos="vvi" xml:id="a02262-021-b-1460" reg="enure">inure</w> <pc xml:id="a02262-021-b-1470">:</pc> </l> <l xml:id="a02262-e108950"> <w lemma="such" pos="d" xml:id="a02262-021-b-1480">such</w> <w lemma="sharp" pos="j" xml:id="a02262-021-b-1490" reg="sharp">sharpe</w> <w lemma="disease" pos="n2" xml:id="a02262-021-b-1500">diseases</w> <w lemma="crave" pos="vvb" xml:id="a02262-021-b-1510">crave</w> <w lemma="a" pos="d" xml:id="a02262-021-b-1520">a</w> <w lemma="sudden" pos="j" xml:id="a02262-021-b-1530">sudden</w> <w lemma="cure" pos="n1" xml:id="a02262-021-b-1540">cure</w> <pc xml:id="a02262-021-b-1550" unit="sentence">.</pc> </l> <l xml:id="a02262-e108960"> <w lemma="you" pos="pn" xml:id="a02262-021-b-1560">you</w> <w lemma="my" pos="po" xml:id="a02262-021-b-1570">my</w> <w lemma="attendant" pos="n2_j" xml:id="a02262-021-b-1580">attendants</w> <pc xml:id="a02262-021-b-1590">,</pc> <w lemma="hither" pos="av" xml:id="a02262-021-b-1600">hither</w> <w lemma="quick" pos="av_j" xml:id="a02262-021-b-1610">quickly</w> <w lemma="bring" pos="vvi" xml:id="a02262-021-b-1620">bring</w> </l> <l n="210" xml:id="a02262-e108970"> <w lemma="spot-purging" pos="j" xml:id="a02262-021-b-1630">spot-purging</w> <w lemma="water" pos="n1" xml:id="a02262-021-b-1640">water</w> <w lemma="from" pos="acp-p" xml:id="a02262-021-b-1650">from</w> <w lemma="the" pos="d" xml:id="a02262-021-b-1660">the</w> <w lemma="live" pos="j_vg" xml:id="a02262-021-b-1670">living</w> <w lemma="spring" pos="n1" xml:id="a02262-021-b-1680">spring</w> <pc xml:id="a02262-021-b-1690" unit="sentence">.</pc> </l> <l xml:id="a02262-e108980"> <w lemma="thou" pos="pns" xml:id="a02262-021-b-1700">thou</w> <w lemma="liquid" pos="j" xml:id="a02262-021-b-1710">liquid</w> <w lemma="crystal" pos="n1" xml:id="a02262-021-b-1720" reg="crystal">chrystall</w> <pc xml:id="a02262-021-b-1730">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-021-b-1740">from</w> <w lemma="pollution" pos="n1" xml:id="a02262-021-b-1750">pollution</w> <w lemma="clear" pos="j" xml:id="a02262-021-b-1760" reg="clear">cleare</w> <pc xml:id="a02262-021-b-1770">;</pc> </l> <l xml:id="a02262-e108990"> <w lemma="and" pos="cc" xml:id="a02262-021-b-1780">and</w> <w lemma="you" pos="pn" xml:id="a02262-021-b-1790">you</w> <w lemma="my" pos="po" xml:id="a02262-021-b-1800">my</w> <w lemma="innocent" pos="j" xml:id="a02262-021-b-1810">innocent</w> <w lemma="hand" pos="n2" xml:id="a02262-021-b-1820">hands</w> <w lemma="like" pos="j" xml:id="a02262-021-b-1830">like</w> <w lemma="record" pos="n1" xml:id="a02262-021-b-1840">record</w> <w lemma="bear" pos="vvi" xml:id="a02262-021-b-1850" reg="bear">beare</w> <pc xml:id="a02262-021-b-1860">,</pc> </l> <l xml:id="a02262-e109000"> <w lemma="on" pos="acp-p" xml:id="a02262-021-b-1870">on</w> <w lemma="who" pos="crq-ro" xml:id="a02262-021-b-1880">whom</w> <w lemma="these" pos="d" xml:id="a02262-021-b-1890">these</w> <w lemma="cleanse" pos="j_vg" xml:id="a02262-021-b-1900">cleansing</w> <w lemma="stream" pos="n2" xml:id="a02262-021-b-1910" reg="streams">streames</w> <w lemma="so" pos="av" xml:id="a02262-021-b-1920">so</w> <w lemma="pure" pos="av_j" xml:id="a02262-021-b-1930">purely</w> <w lemma="run" pos="vvn" xml:id="a02262-021-b-1940" reg="run">runne</w> <pc xml:id="a02262-021-b-1950">;</pc> </l> <l xml:id="a02262-e109010"> <w lemma="i" pos="pns" xml:id="a02262-021-b-1960">i</w> <w lemma="voluntary" pos="av_j" xml:id="a02262-021-b-1970">voluntarily</w> <w lemma="have" pos="vvb" xml:id="a02262-021-b-1980">have</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-021-b-1990">nothing</w> <w lemma="do" pos="vvn" xml:id="a02262-021-b-2000">done</w> <pc xml:id="a02262-021-b-2010" unit="sentence">.</pc> </l> <pb facs="22" n="36" xml:id="a02262-022-a"/> <l n="215" xml:id="a02262-e109020"> <w lemma="nor" pos="cc-x" xml:id="a02262-022-a-0010">nor</w> <w lemma="be" pos="vvm" xml:id="a02262-022-a-0020">am</w> <w lemma="i" pos="pns" xml:id="a02262-022-a-0030">i</w> <w lemma="guilty" pos="j" xml:id="a02262-022-a-0040">guilty</w> <pc xml:id="a02262-022-a-0050">,</pc> <w lemma="though" pos="cs" xml:id="a02262-022-a-0060">though</w> <w lemma="he" pos="pns" xml:id="a02262-022-a-0070">he</w> <w lemma="guiltless" pos="j" xml:id="a02262-022-a-0080" reg="guiltless">guiltlesse</w> <w lemma="die" pos="vvb" xml:id="a02262-022-a-0090">die</w> <pc xml:id="a02262-022-a-0100">:</pc> </l> <l xml:id="a02262-e109030"> <w lemma="you" pos="png" xml:id="a02262-022-a-0110">yours</w> <w lemma="be" pos="vvz" xml:id="a02262-022-a-0120">is</w> <w lemma="the" pos="d" xml:id="a02262-022-a-0130">the</w> <w lemma="crime" pos="n1" xml:id="a02262-022-a-0140">crime</w> <pc xml:id="a02262-022-a-0150">;</pc> <w lemma="his" pos="po" xml:id="a02262-022-a-0160">his</w> <w lemma="blood" pos="n1" xml:id="a02262-022-a-0170">blood</w> <w lemma="upon" pos="acp-p" xml:id="a02262-022-a-0180">upon</w> <w lemma="you" pos="pn" xml:id="a02262-022-a-0190">you</w> <w lemma="lie" pos="vvb" xml:id="a02262-022-a-0200">lie</w> <pc xml:id="a02262-022-a-0210" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e109040" who="a02262-jews"> <speaker> <w lemma="jew" pos="n2-nn" xml:id="a02262-022-a-0220" reg="jews">jewes</w> <pc xml:id="a02262-022-a-0230" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e109050"> <w lemma="rest" pos="vvb" xml:id="a02262-022-a-0240">rest</w> <w lemma="thou" pos="pns" xml:id="a02262-022-a-0250">thou</w> <w lemma="secure" pos="j" xml:id="a02262-022-a-0260">secure</w> <pc xml:id="a02262-022-a-0270" unit="sentence">.</pc> <w lemma="if" pos="cs" xml:id="a02262-022-a-0280">if</w> <w lemma="his" pos="po" xml:id="a02262-022-a-0290">his</w> <w lemma="destruction" pos="n1" xml:id="a02262-022-a-0300">destruction</w> <w lemma="shall" pos="vmb" xml:id="a02262-022-a-0310">shall</w> </l> <l xml:id="a02262-e109060"> <w lemma="draw" pos="vvi" xml:id="a02262-022-a-0320">draw</w> <w lemma="down" pos="acp-av" xml:id="a02262-022-a-0330">down</w> <w lemma="celestial" pos="j" xml:id="a02262-022-a-0340" reg="celestial">celestiall</w> <w lemma="vengeance" pos="n1" xml:id="a02262-022-a-0350">vengeance</w> <pc xml:id="a02262-022-a-0360">,</pc> <w lemma="let" pos="vvb" xml:id="a02262-022-a-0370">let</w> <w lemma="it" pos="pn" xml:id="a02262-022-a-0380">it</w> <w lemma="fall" pos="n1" xml:id="a02262-022-a-0390">fall</w> </l> <l xml:id="a02262-e109070"> <w lemma="thick" pos="av_j" xml:id="a02262-022-a-0400">thick</w> <w lemma="on" pos="acp-p" xml:id="a02262-022-a-0410">on</w> <w lemma="our" pos="po" xml:id="a02262-022-a-0420">our</w> <w lemma="head" pos="n2" xml:id="a02262-022-a-0430">heads</w> <pc xml:id="a02262-022-a-0440">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-022-a-0450">in</w> <w lemma="punishment" pos="n1" xml:id="a02262-022-a-0460">punishment</w> <w lemma="renew" pos="vvi" xml:id="a02262-022-a-0470">renew</w> <pc xml:id="a02262-022-a-0480">:</pc> </l> <l n="220" xml:id="a02262-e109080"> <w lemma="and" pos="cc" xml:id="a02262-022-a-0490">and</w> <w lemma="ever" pos="av" xml:id="a02262-022-a-0500">ever</w> <w lemma="our" pos="po" xml:id="a02262-022-a-0510">our</w> <w lemma="disperse" pos="j_vn" xml:id="a02262-022-a-0520">dispersed</w> <w lemma="race" pos="n1" xml:id="a02262-022-a-0530">race</w> <w lemma="pursue" pos="vvi" xml:id="a02262-022-a-0540">pursue</w> <pc xml:id="a02262-022-a-0550" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e109090" who="a02262-pilate"> <speaker> <w lemma="pilat." pos="n-ab" xml:id="a02262-022-a-0560">pilat.</w> <pc xml:id="a02262-022-a-0570" unit="sentence"/> </speaker> <l xml:id="a02262-e109100"> <w lemma="then" pos="av" xml:id="a02262-022-a-0580">then</w> <w lemma="i" pos="pns" xml:id="a02262-022-a-0590">i</w> <pc xml:id="a02262-022-a-0600">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-022-a-0610">from</w> <w lemma="this" pos="d" xml:id="a02262-022-a-0620">this</w> <w lemma="tribunal" pos="n1" xml:id="a02262-022-a-0630" reg="tribunal">tribunall</w> <pc xml:id="a02262-022-a-0640">,</pc> <w lemma="mount" pos="vvn" xml:id="a02262-022-a-0650">mounted</w> <w lemma="on" pos="acp-p" xml:id="a02262-022-a-0660">on</w> </l> <l xml:id="a02262-e109110"> <w lemma="embellish" pos="vvn" xml:id="a02262-022-a-0670" reg="embellished">imbellish'd</w> <w lemma="marble" pos="n1" xml:id="a02262-022-a-0680">marble</w> <pc xml:id="a02262-022-a-0690">,</pc> <w lemma="judgement" pos="n2" xml:id="a02262-022-a-0700">judgements</w> <w lemma="awful" pos="j" xml:id="a02262-022-a-0710" reg="awful">awfull</w> <w lemma="throne" pos="n1" xml:id="a02262-022-a-0720">throne</w> <pc xml:id="a02262-022-a-0730">,</pc> </l> <l xml:id="a02262-e109120"> <w lemma="thus" pos="av" xml:id="a02262-022-a-0740">thus</w> <w lemma="censure" pos="n1" xml:id="a02262-022-a-0750">censure</w> <pc xml:id="a02262-022-a-0760">:</pc> <w lemma="lead" pos="vvb" xml:id="a02262-022-a-0770">lead</w> <w lemma="he" pos="pno" xml:id="a02262-022-a-0780">him</w> <w lemma="to" pos="acp-p" xml:id="a02262-022-a-0790">to</w> <w lemma="the" pos="d" xml:id="a02262-022-a-0800">the</w> <w lemma="cross" pos="n1" xml:id="a02262-022-a-0810" reg="cross">crosse</w> <pc xml:id="a02262-022-a-0820">;</pc> <w lemma="and" pos="cc" xml:id="a02262-022-a-0830">and</w> <w lemma="by" pos="acp-p" xml:id="a02262-022-a-0840">by</w> </l> <l xml:id="a02262-e109130"> <w lemma="a" pos="d" xml:id="a02262-022-a-0850">a</w> <w lemma="servile" pos="j" xml:id="a02262-022-a-0860" reg="servile">servil</w> <w lemma="death" pos="n1" xml:id="a02262-022-a-0870">death</w> <w lemma="let" pos="vvb" xml:id="a02262-022-a-0880">let</w> <w lemma="judah" pos="n1g-nn" xml:id="a02262-022-a-0890" reg="judah's">judahs</w> <w lemma="king" pos="n1" xml:id="a02262-022-a-0900">king</w> <w lemma="there" pos="av" xml:id="a02262-022-a-0910">there</w> <w lemma="die" pos="vvi" xml:id="a02262-022-a-0920" reg="die">dye</w> <pc xml:id="a02262-022-a-0930" unit="sentence">.</pc> </l> </sp> <stage xml:id="a02262-e109140"> <w lemma="chorus" pos="n1" xml:id="a02262-022-a-0940" reg="chorus">chorvs</w> <w lemma="of" pos="acp-p" xml:id="a02262-022-a-0950">of</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-022-a-0960">jewish</w> <w lemma="woman" pos="n2" xml:id="a02262-022-a-0970">women</w> <w lemma="jesus" pos="n1-nn" xml:id="a02262-022-a-0980" reg="jesus">jesvs</w> <pc xml:id="a02262-022-a-0990" unit="sentence">.</pc> </stage> <sp xml:id="a02262-e109150" who="a02262-chorus"> <l n="225" xml:id="a02262-e109160"> <w lemma="we" pos="pns" xml:id="a02262-022-a-1000" reg="we">vve</w> <w lemma="all" pos="d" xml:id="a02262-022-a-1010">all</w> <w lemma="deplore" pos="vvi" xml:id="a02262-022-a-1020">deplore</w> <w lemma="thy" pos="po" xml:id="a02262-022-a-1030">thy</w> <w lemma="misery" pos="n2" xml:id="a02262-022-a-1040">miseries</w> <pc xml:id="a02262-022-a-1050">;</pc> </l> <l xml:id="a02262-e109170"> <w lemma="for" pos="acp-p" xml:id="a02262-022-a-1060">for</w> <w lemma="thou" pos="pno" xml:id="a02262-022-a-1070">thee</w> <w lemma="we" pos="pns" xml:id="a02262-022-a-1080">we</w> <w lemma="beat" pos="vvi" xml:id="a02262-022-a-1090">beat</w> <w lemma="our" pos="po" xml:id="a02262-022-a-1100">our</w> <w lemma="breast" pos="n2" xml:id="a02262-022-a-1110" reg="breasts">brests</w> <pc xml:id="a02262-022-a-1120">;</pc> <w lemma="our" pos="po" xml:id="a02262-022-a-1130">our</w> <w lemma="eye" pos="n2" xml:id="a02262-022-a-1140">eyes</w> </l> <l xml:id="a02262-e109180"> <w lemma="in" pos="acp-p" xml:id="a02262-022-a-1150">in</w> <w lemma="bitter" pos="j" xml:id="a02262-022-a-1160">bitter</w> <w lemma="tear" pos="n2" xml:id="a02262-022-a-1170" reg="tears">teares</w> <w lemma="their" pos="po" xml:id="a02262-022-a-1180">their</w> <w lemma="moisture" pos="n1" xml:id="a02262-022-a-1190" reg="moisture">moysture</w> <w lemma="shed" pos="vvn" xml:id="a02262-022-a-1200">shed</w> <pc xml:id="a02262-022-a-1210">:</pc> </l> <l xml:id="a02262-e109190"> <w lemma="if" pos="cs" xml:id="a02262-022-a-1220">if</w> <w lemma="thou" pos="pns" xml:id="a02262-022-a-1230">thou</w> <w lemma="be" pos="vvb" xml:id="a02262-022-a-1240">be</w> <w lemma="he" pos="pns" xml:id="a02262-022-a-1250">he</w> <w lemma="by" pos="acp-p" xml:id="a02262-022-a-1260">by</w> <w lemma="raven" pos="n2" xml:id="a02262-022-a-1270">ravens</w> <w lemma="feed" pos="vvn" xml:id="a02262-022-a-1280">fed</w> <pc xml:id="a02262-022-a-1290">,</pc> </l> <l xml:id="a02262-e109200"> <w lemma="aloft" pos="av" xml:id="a02262-022-a-1300">aloft</w> <w lemma="on" pos="acp-p" xml:id="a02262-022-a-1310">on</w> <w lemma="flame" pos="j_vg" xml:id="a02262-022-a-1320">flaming</w> <w lemma="chariot" pos="n1" xml:id="a02262-022-a-1330" reg="chariot">charriot</w> <w lemma="bear" pos="vvn" xml:id="a02262-022-a-1340">born</w> <pc xml:id="a02262-022-a-1350">;</pc> </l> <l n="230" xml:id="a02262-e109210"> <w lemma="yet" pos="av" xml:id="a02262-022-a-1360">yet</w> <w lemma="will" pos="vmd2" xml:id="a02262-022-a-1370">wouldst</w> <w lemma="to" pos="acp-cs" xml:id="a02262-022-a-1380">to</w> <w lemma="cruel" pos="j" xml:id="a02262-022-a-1390" reg="cruel">cruell</w> <w lemma="lord" pos="n2" xml:id="a02262-022-a-1400">lords</w> <w lemma="return" pos="vvi" xml:id="a02262-022-a-1410">return</w> <pc xml:id="a02262-022-a-1420">:</pc> </l> <l xml:id="a02262-e109220"> <w lemma="or" pos="cc" xml:id="a02262-022-a-1430">or</w> <w lemma="that" pos="cs" xml:id="a02262-022-a-1440">that</w> <w lemma="sad" pos="j" xml:id="a02262-022-a-1450">sad</w> <w lemma="bard" pos="n1" xml:id="a02262-022-a-1460">bard</w> <pc xml:id="a02262-022-a-1470">,</pc> <w lemma="believe" pos="vvd" xml:id="a02262-022-a-1480" reg="believed">believ'd</w> <w lemma="too" pos="av" xml:id="a02262-022-a-1490">too</w> <w lemma="late" pos="av_j" xml:id="a02262-022-a-1500">late</w> <pc xml:id="a02262-022-a-1510">,</pc> </l> <l xml:id="a02262-e109230"> <w lemma="who" pos="crq-r" xml:id="a02262-022-a-1520">who</w> <w lemma="sing" pos="vvd" xml:id="a02262-022-a-1530">sung</w> <w lemma="his" pos="po" xml:id="a02262-022-a-1540">his</w> <w lemma="country" pos="n2g" xml:id="a02262-022-a-1550" reg="countries'">countreys</w> <w lemma="servile" pos="j" xml:id="a02262-022-a-1560" reg="servile">servil</w> <w lemma="fate" pos="n1" xml:id="a02262-022-a-1570">fate</w> <pc xml:id="a02262-022-a-1580">;</pc> </l> <pb facs="22" n="37" xml:id="a02262-022-b"/> <l xml:id="a02262-e109240"> <w lemma="now" pos="av" xml:id="a02262-022-b-0010">now</w> <w lemma="come" pos="vvb" xml:id="a02262-022-b-0020">come</w> <w lemma="to" pos="acp-cs" xml:id="a02262-022-b-0030">to</w> <w lemma="sigh" pos="vvi" xml:id="a02262-022-b-0040">sigh</w> <w lemma="her" pos="po" xml:id="a02262-022-b-0050">her</w> <w lemma="destiny" pos="n1" xml:id="a02262-022-b-0060">destiny</w> <pc xml:id="a02262-022-b-0070">,</pc> </l> <l xml:id="a02262-e109250"> <w lemma="a" pos="d" xml:id="a02262-022-b-0080">a</w> <w lemma="like" pos="j" xml:id="a02262-022-b-0090">like</w> <w lemma="unhappy" pos="j" xml:id="a02262-022-b-0100">unhappy</w> <pc xml:id="a02262-022-b-0110">;</pc> <w lemma="twice" pos="av" xml:id="a02262-022-b-0120">twice</w> <w lemma="to" pos="acp-cs" xml:id="a02262-022-b-0130">to</w> <w lemma="die" pos="vvi" xml:id="a02262-022-b-0140" reg="die">dye</w> <pc xml:id="a02262-022-b-0150">:</pc> </l> <l n="235" xml:id="a02262-e109260"> <w lemma="or" pos="cc" xml:id="a02262-022-b-0160">or</w> <w lemma="he" pos="pns" xml:id="a02262-022-b-0170">he</w> <pc xml:id="a02262-022-b-0180">,</pc> <w lemma="long" pos="av_j" xml:id="a02262-022-b-0190">long</w> <w lemma="nourish" pos="vvn" xml:id="a02262-022-b-0200" reg="nourished">nourish'd</w> <w lemma="in" pos="acp-p" xml:id="a02262-022-b-0210">in</w> <w lemma="the" pos="d" xml:id="a02262-022-b-0220">the</w> <w lemma="wood" pos="n1" xml:id="a02262-022-b-0230">wood</w> <pc xml:id="a02262-022-b-0240">,</pc> </l> <l xml:id="a02262-e109270"> <w lemma="who" pos="crq-r" xml:id="a02262-022-b-0250">who</w> <w lemma="late" pos="av_j" xml:id="a02262-022-b-0260">late</w> <w lemma="in" pos="acp-p" xml:id="a02262-022-b-0270">in</w> <w lemma="jordan" pos="n1g-nn" xml:id="a02262-022-b-0280" reg="jordan's">jordans</w> <w lemma="cleanse" pos="vvg" xml:id="a02262-022-b-0290">cleansing</w> <w lemma="flood" pos="n1" xml:id="a02262-022-b-0300">flood</w> </l> <l xml:id="a02262-e109280"> <w lemma="so" pos="av" xml:id="a02262-022-b-0310">so</w> <w lemma="many" pos="av_d" xml:id="a02262-022-b-0320">many</w> <w lemma="wash" pos="vvn" xml:id="a02262-022-b-0330" reg="washed">wash'd</w> <pc xml:id="a02262-022-b-0340">;</pc> <w lemma="that" pos="cs" xml:id="a02262-022-b-0350">that</w> <w lemma="dare" pos="vvd" xml:id="a02262-022-b-0360">durst</w> <w lemma="reprove" pos="vvi" xml:id="a02262-022-b-0370">reprove</w> </l> <l xml:id="a02262-e109290"> <w lemma="a" pos="d" xml:id="a02262-022-b-0380">a</w> <w lemma="king" pos="n1" xml:id="a02262-022-b-0390">king</w> <w lemma="for" pos="acp-p" xml:id="a02262-022-b-0400">for</w> <w lemma="his" pos="po" xml:id="a02262-022-b-0410">his</w> <w lemma="incestuous" pos="j" xml:id="a02262-022-b-0420" reg="incestuous">incestious</w> <w lemma="love" pos="n1" xml:id="a02262-022-b-0430">love</w> <pc xml:id="a02262-022-b-0440">;</pc> </l> <l xml:id="a02262-e109300"> <w lemma="slay" pos="vvn" xml:id="a02262-022-b-0450">slain</w> <w lemma="for" pos="acp-p" xml:id="a02262-022-b-0460">for</w> <w lemma="a" pos="d" xml:id="a02262-022-b-0470">a</w> <w lemma="dancer" pos="n1" xml:id="a02262-022-b-0480">dancer</w> <pc xml:id="a02262-022-b-0490" unit="sentence">.</pc> <w lemma="if" pos="cs" xml:id="a02262-022-b-0500">if</w> <w lemma="the" pos="d" xml:id="a02262-022-b-0510">the</w> <w lemma="same" pos="d" xml:id="a02262-022-b-0520">same</w> <pc xml:id="a02262-022-b-0530">,</pc> </l> <l n="240" xml:id="a02262-e109310"> <w lemma="or" pos="cc" xml:id="a02262-022-b-0540">or</w> <w lemma="other" pos="pi_d" xml:id="a02262-022-b-0550">other</w> <w lemma="of" pos="acp-p" xml:id="a02262-022-b-0560">of</w> <w lemma="a" pos="d" xml:id="a02262-022-b-0570">an</w> <w lemma="elder" pos="j-c" xml:id="a02262-022-b-0580">elder</w> <w lemma="fame" pos="n1" xml:id="a02262-022-b-0590">fame</w> <pc xml:id="a02262-022-b-0600">,</pc> </l> <l xml:id="a02262-e109320"> <w lemma="send" pos="vvd" xml:id="a02262-022-b-0610">sent</w> <w lemma="back" pos="av" xml:id="a02262-022-b-0620">back</w> <w lemma="to" pos="acp-p" xml:id="a02262-022-b-0630">to</w> <w lemma="earth" pos="n1" xml:id="a02262-022-b-0640">earth</w> <pc xml:id="a02262-022-b-0650">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-022-b-0660">in</w> <w lemma="vice" pos="n2" xml:id="a02262-022-b-0670">vices</w> <w lemma="drown" pos="vvn" xml:id="a02262-022-b-0680" reg="drowned">drown'd</w> <pc xml:id="a02262-022-b-0690">,</pc> </l> <l xml:id="a02262-e109330"> <w lemma="to" pos="acp-cs" xml:id="a02262-022-b-0700">to</w> <w lemma="raise" pos="vvi" xml:id="a02262-022-b-0710">raise</w> <w lemma="it" pos="pn" xml:id="a02262-022-b-0720">it</w> <w lemma="from" pos="acp-p" xml:id="a02262-022-b-0730">from</w> <w lemma="that" pos="d" xml:id="a02262-022-b-0740">that</w> <w lemma="dark" pos="j" xml:id="a02262-022-b-0750">dark</w> <w lemma="profound" pos="j" xml:id="a02262-022-b-0760">profound</w> <pc xml:id="a02262-022-b-0770">;</pc> </l> <l xml:id="a02262-e109340"> <w lemma="it" pos="pn" xml:id="a02262-022-b-0780" type="contract1" reg="'t">'t</w> <w xml:id="a02262-022-b-0780c" type="contract2" lemma="be" pos="vvz" reg="is" join="left">is</w> <w lemma="sure" pos="j" xml:id="a02262-022-b-0790">sure</w> <w lemma="thy" pos="po" xml:id="a02262-022-b-0800">thy</w> <w lemma="sanctity" pos="n1" xml:id="a02262-022-b-0810" reg="sanctity">sanctitie</w> <w lemma="exceed" pos="vvz" xml:id="a02262-022-b-0820">exceeds</w> <pc xml:id="a02262-022-b-0830">,</pc> </l> <l xml:id="a02262-e109350"> <w lemma="blaze" pos="vvn" xml:id="a02262-022-b-0840" reg="blazed">blaz'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-022-b-0850">by</w> <w lemma="thy" pos="po" xml:id="a02262-022-b-0860">thy</w> <w lemma="virtue" pos="n1" xml:id="a02262-022-b-0870" reg="virtue">vertue</w> <w lemma="and" pos="cc" xml:id="a02262-022-b-0880">and</w> <w lemma="thy" pos="po" xml:id="a02262-022-b-0890">thy</w> <w lemma="deed" pos="n2" xml:id="a02262-022-b-0900">deeds</w> <pc xml:id="a02262-022-b-0910" unit="sentence">.</pc> </l> <l n="245" xml:id="a02262-e109360"> <w lemma="o" pos="uh" xml:id="a02262-022-b-0920">o</w> <w lemma="never" pos="av-x" xml:id="a02262-022-b-0930">never</w> <w lemma="more" pos="av-c_d" xml:id="a02262-022-b-0940">more</w> <pc xml:id="a02262-022-b-0950">,</pc> <w lemma="ring" pos="vvn" xml:id="a02262-022-b-0960" reg="ringed">ring'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-022-b-0970">with</w> <w lemma="a" pos="d" xml:id="a02262-022-b-0980">a</w> <w lemma="throng" pos="n1" xml:id="a02262-022-b-0990">throng</w> </l> <l xml:id="a02262-e109370"> <w lemma="of" pos="acp-p" xml:id="a02262-022-b-1000">of</w> <w lemma="follower" pos="n2" xml:id="a02262-022-b-1010">followers</w> <pc xml:id="a02262-022-b-1020">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-022-b-1030">shall</w> <w lemma="thy" pos="po" xml:id="a02262-022-b-1040">thy</w> <w lemma="sacred" pos="j" xml:id="a02262-022-b-1050">sacred</w> <w lemma="tongue" pos="n1" xml:id="a02262-022-b-1060">tongue</w> </l> <l xml:id="a02262-e109380"> <w lemma="inform" pos="vvb" xml:id="a02262-022-b-1070" reg="inform">informe</w> <w lemma="our" pos="po" xml:id="a02262-022-b-1080">our</w> <w lemma="action" pos="n2" xml:id="a02262-022-b-1090">actions</w> <pc xml:id="a02262-022-b-1100">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-022-b-1110">nor</w> <w lemma="the" pos="d" xml:id="a02262-022-b-1120">the</w> <w lemma="way" pos="n1" xml:id="a02262-022-b-1130">way</w> </l> <l xml:id="a02262-e109390"> <w lemma="to" pos="acp-p" xml:id="a02262-022-b-1140">to</w> <w lemma="heaven" pos="n1" xml:id="a02262-022-b-1150">heaven</w> <pc xml:id="a02262-022-b-1160">,</pc> <w lemma="and" pos="cc" xml:id="a02262-022-b-1170">and</w> <w lemma="heavenly" pos="j" xml:id="a02262-022-b-1180">heavenly</w> <w lemma="joy" pos="n2" xml:id="a02262-022-b-1190" reg="joys">joyes</w> <pc xml:id="a02262-022-b-1200">,</pc> <w lemma="display" pos="vvb" xml:id="a02262-022-b-1210">display</w> <pc xml:id="a02262-022-b-1220" unit="sentence">!</pc> </l> <l xml:id="a02262-e109400"> <w lemma="the" pos="d" xml:id="a02262-022-b-1230">the</w> <w lemma="blind" pos="j" xml:id="a02262-022-b-1240">blind</w> <pc xml:id="a02262-022-b-1250">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-022-b-1260">who</w> <w lemma="now" pos="av" xml:id="a02262-022-b-1270">now</w> <w lemma="the" pos="d" xml:id="a02262-022-b-1280">the</w> <w lemma="unknown" pos="j" xml:id="a02262-022-b-1290">unknown</w> <w lemma="light" pos="n1" xml:id="a02262-022-b-1300">light</w> </l> <l n="250" xml:id="a02262-e109410"> <w lemma="behold" pos="vvz" xml:id="a02262-022-b-1310">beholds</w> <pc xml:id="a02262-022-b-1320">,</pc> <w lemma="scarce" pos="av_j" xml:id="a02262-022-b-1330">scarce</w> <w lemma="trust" pos="vvg" xml:id="a02262-022-b-1340">trusting</w> <w lemma="his" pos="po" xml:id="a02262-022-b-1350">his</w> <w lemma="own" pos="d" xml:id="a02262-022-b-1360">own</w> <w lemma="sight" pos="n1" xml:id="a02262-022-b-1370">sight</w> <pc xml:id="a02262-022-b-1380">,</pc> </l> <l xml:id="a02262-e109420"> <w lemma="thy" pos="po" xml:id="a02262-022-b-1390">thy</w> <w lemma="gift" pos="n1" xml:id="a02262-022-b-1400">gift</w> <pc xml:id="a02262-022-b-1410">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-022-b-1420">shall</w> <w lemma="not" pos="xx" xml:id="a02262-022-b-1430">not</w> <w lemma="the" pos="d" xml:id="a02262-022-b-1440">the</w> <w lemma="giver" pos="n1" xml:id="a02262-022-b-1450">giver</w> <w lemma="see" pos="vvb" xml:id="a02262-022-b-1460">see</w> <pc xml:id="a02262-022-b-1470" unit="sentence">.</pc> </l> <l xml:id="a02262-e109430"> <w lemma="those" pos="d" xml:id="a02262-022-b-1480">those</w> <w lemma="malady" pos="n2" xml:id="a02262-022-b-1490">maladies</w> <pc xml:id="a02262-022-b-1500">,</pc> <w lemma="subdue" pos="vvn" xml:id="a02262-022-b-1510" reg="subdued">subdu'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-022-b-1520">by</w> <w lemma="thou" pos="pno" xml:id="a02262-022-b-1530">thee</w> <pc xml:id="a02262-022-b-1540">,</pc> </l> <l xml:id="a02262-e109440"> <w lemma="which" pos="crq-r" xml:id="a02262-022-b-1550">which</w> <w lemma="powerful" pos="j" xml:id="a02262-022-b-1560" reg="powerful">powerfull</w> <w lemma="art" pos="n1" xml:id="a02262-022-b-1570">art</w> <w lemma="and" pos="cc" xml:id="a02262-022-b-1580">and</w> <w lemma="herb" pos="n2" xml:id="a02262-022-b-1590" reg="herbs">hearbs</w> <w lemma="defy" pos="vvb" xml:id="a02262-022-b-1600" reg="defy">desie</w> <pc xml:id="a02262-022-b-1610">,</pc> </l> <l xml:id="a02262-e109450"> <w lemma="no" pos="av-x_d" xml:id="a02262-022-b-1620">no</w> <w lemma="more" pos="av-c_d" xml:id="a02262-022-b-1630">more</w> <w lemma="thy" pos="po" xml:id="a02262-022-b-1640">thy</w> <w lemma="sovereign" pos="j" xml:id="a02262-022-b-1650" reg="sovereign">soveraign</w> <w lemma="touch" pos="n1" xml:id="a02262-022-b-1660">touch</w> <w lemma="shall" pos="vmb" xml:id="a02262-022-b-1670">shall</w> <w lemma="fly" pos="vvi" xml:id="a02262-022-b-1680">fly</w> <pc xml:id="a02262-022-b-1690" unit="sentence">.</pc> </l> <l n="255" xml:id="a02262-e109460"> <w lemma="nor" pos="cc-x" xml:id="a02262-022-b-1700">nor</w> <w lemma="loaf" pos="n2" xml:id="a02262-022-b-1710">loaves</w> <pc xml:id="a02262-022-b-1720">,</pc> <w lemma="so" pos="av" xml:id="a02262-022-b-1730">so</w> <w lemma="tacit" pos="av_j" xml:id="a02262-022-b-1740" reg="tacitly">tacidly</w> <w lemma="increase" pos="vvn" xml:id="a02262-022-b-1750" reg="increased">increast</w> <pc xml:id="a02262-022-b-1760">,</pc> </l> <l xml:id="a02262-e109470"> <w lemma="again" pos="av" xml:id="a02262-022-b-1770" reg="again">againe</w> <w lemma="so" pos="av" xml:id="a02262-022-b-1780">so</w> <w lemma="many" pos="d" xml:id="a02262-022-b-1790">many</w> <w lemma="thousand" pos="crd" xml:id="a02262-022-b-1800">thousands</w> <w lemma="feast" pos="n1" xml:id="a02262-022-b-1810">feast</w> <pc xml:id="a02262-022-b-1820" unit="sentence">.</pc> </l> <l xml:id="a02262-e109480"> <w lemma="thou" pos="pns" xml:id="a02262-022-b-1830">thou</w> <w lemma="rule" pos="n1" xml:id="a02262-022-b-1840">rule</w> <w lemma="of" pos="acp-p" xml:id="a02262-022-b-1850">of</w> <w lemma="life" pos="n1g" xml:id="a02262-022-b-1860" reg="life's">lifes</w> <w lemma="perfection" pos="n1" xml:id="a02262-022-b-1870">perfection</w> <pc xml:id="a02262-022-b-1880">,</pc> </l> <l xml:id="a02262-e109490"> <w lemma="by" pos="acp-p" xml:id="a02262-022-b-1890">by</w> <w lemma="practice" pos="n1" xml:id="a02262-022-b-1900">practice</w> <pc xml:id="a02262-022-b-1910">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-022-b-1920">as</w> <w lemma="by" pos="acp-p" xml:id="a02262-022-b-1930">by</w> <w lemma="precept" pos="n1" xml:id="a02262-022-b-1940">precept</w> <pc xml:id="a02262-022-b-1950">,</pc> <w lemma="show" pos="vvn" xml:id="a02262-022-b-1960">shown</w> <pc xml:id="a02262-022-b-1970">;</pc> </l> <pb facs="23" n="38" xml:id="a02262-023-a"/> <l xml:id="a02262-e109500"> <w lemma="late" pos="av_j" xml:id="a02262-023-a-0010">late</w> <w lemma="hem" pos="vvn" xml:id="a02262-023-a-0020" reg="hemmed">hemb'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-023-a-0030">with</w> <w lemma="auditor" pos="n2" xml:id="a02262-023-a-0040">auditors</w> <pc xml:id="a02262-023-a-0050">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-023-a-0060">whose</w> <w lemma="store" pos="n1" xml:id="a02262-023-a-0070">store</w> </l> <l n="260" xml:id="a02262-e109510"> <w lemma="encumber" pos="vvd" xml:id="a02262-023-a-0080" reg="encumbered">incumbred</w> <w lemma="the" pos="d" xml:id="a02262-023-a-0090">the</w> <w lemma="too-narrow" pos="j" xml:id="a02262-023-a-0100">too-narrow</w> <w lemma="shore" pos="n1" xml:id="a02262-023-a-0110">shore</w> <pc xml:id="a02262-023-a-0120">,</pc> </l> <l xml:id="a02262-e109520"> <w lemma="the" pos="d" xml:id="a02262-023-a-0130">the</w> <w lemma="mountain" pos="n2" xml:id="a02262-023-a-0140">mountains</w> <w lemma="cover" pos="vvn" xml:id="a02262-023-a-0150" reg="covered">cover'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-023-a-0160">with</w> <w lemma="their" pos="po" xml:id="a02262-023-a-0170">their</w> <w lemma="press" pos="n1" xml:id="a02262-023-a-0180" reg="press">preasse</w> <pc xml:id="a02262-023-a-0190">,</pc> </l> <l xml:id="a02262-e109530"> <w lemma="the" pos="d" xml:id="a02262-023-a-0200">the</w> <w lemma="mountain" pos="n2" xml:id="a02262-023-a-0210">mountains</w> <w lemma="then" pos="av" xml:id="a02262-023-a-0220">then</w> <w lemma="their" pos="po" xml:id="a02262-023-a-0230">their</w> <w lemma="people" pos="n1" xml:id="a02262-023-a-0240">people</w> <w lemma="less" pos="av-c_d" xml:id="a02262-023-a-0250" reg="less">lesse</w> <pc xml:id="a02262-023-a-0260">;</pc> </l> <l xml:id="a02262-e109540"> <w lemma="for" pos="acp-p" xml:id="a02262-023-a-0270">for</w> <w lemma="who" pos="crq-ro" xml:id="a02262-023-a-0280">whom</w> <w lemma="our" pos="po" xml:id="a02262-023-a-0290">our</w> <w lemma="youth" pos="n2" xml:id="a02262-023-a-0300">youths</w> <w lemma="their" pos="po" xml:id="a02262-023-a-0310">their</w> <w lemma="garment" pos="n2" xml:id="a02262-023-a-0320">garments</w> <w lemma="strew" pos="vvb" xml:id="a02262-023-a-0330">strew</w> <pc xml:id="a02262-023-a-0340">,</pc> </l> <l xml:id="a02262-e109550"> <w lemma="victorious" pos="j" xml:id="a02262-023-a-0350">victorious</w> <w lemma="bough" pos="n2" xml:id="a02262-023-a-0360">boughs</w> <w lemma="before" pos="acp-p" xml:id="a02262-023-a-0370">before</w> <w lemma="thou" pos="pno" xml:id="a02262-023-a-0380">thee</w> <w lemma="throw" pos="vvd" xml:id="a02262-023-a-0390">threw</w> <pc xml:id="a02262-023-a-0400">,</pc> </l> <l n="265" xml:id="a02262-e109560"> <w lemma="while" pos="cs" xml:id="a02262-023-a-0410">while</w> <w lemma="thou" pos="pns" xml:id="a02262-023-a-0420">thou</w> <w lemma="in" pos="acp-p" xml:id="a02262-023-a-0430">in</w> <w lemma="triumph" pos="n1" xml:id="a02262-023-a-0440">triumph</w> <w lemma="ride" pos="vv2" xml:id="a02262-023-a-0450">rid'st</w> <w lemma="along" pos="acp-p" xml:id="a02262-023-a-0460">along</w> <pc xml:id="a02262-023-a-0470">,</pc> </l> <l xml:id="a02262-e109570"> <w lemma="salute" pos="vvn" xml:id="a02262-023-a-0480">saluted</w> <w lemma="with" pos="acp-p" xml:id="a02262-023-a-0490">with</w> <w lemma="a" pos="d" xml:id="a02262-023-a-0500">a</w> <w lemma="joyful" pos="j" xml:id="a02262-023-a-0510" reg="joyful">joyfull</w> <w lemma="song" pos="n1" xml:id="a02262-023-a-0520">song</w> <pc xml:id="a02262-023-a-0530">:</pc> </l> <l xml:id="a02262-e109580"> <w lemma="now" pos="av" xml:id="a02262-023-a-0540">now</w> <pc xml:id="a02262-023-a-0550">,</pc> <w lemma="see" pos="vvb" xml:id="a02262-023-a-0560">see</w> <w lemma="what" pos="crq-r" xml:id="a02262-023-a-0570">what</w> <w lemma="change" pos="n1" xml:id="a02262-023-a-0580">change</w> <w lemma="from" pos="acp-p" xml:id="a02262-023-a-0590">from</w> <w lemma="fortune" pos="n1" xml:id="a02262-023-a-0600">fortune</w> <w lemma="spring" pos="vvz" xml:id="a02262-023-a-0610">springs</w> <pc xml:id="a02262-023-a-0620" unit="sentence">!</pc> </l> <l xml:id="a02262-e109590"> <w lemma="o" pos="uh" xml:id="a02262-023-a-0630">o</w> <w lemma="dire" pos="j" xml:id="a02262-023-a-0640">dire</w> <w lemma="vicissitude" pos="n1" xml:id="a02262-023-a-0650">vicissitude</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-a-0660">of</w> <w lemma="thing" pos="n2" xml:id="a02262-023-a-0670">things</w> <pc xml:id="a02262-023-a-0680" unit="sentence">!</pc> </l> <l xml:id="a02262-e109600"> <w lemma="betray" pos="vvn" xml:id="a02262-023-a-0690" reg="betrayed">betray'd</w> <pc xml:id="a02262-023-a-0700">,</pc> <w lemma="abandon" pos="vvn" xml:id="a02262-023-a-0710" reg="abandoned">abandon'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-023-a-0720">by</w> <w lemma="thy" pos="po" xml:id="a02262-023-a-0730">thy</w> <w lemma="own" pos="d" xml:id="a02262-023-a-0740" reg="own">owne</w> <pc xml:id="a02262-023-a-0750">;</pc> </l> <l n="270" xml:id="a02262-e109610"> <w lemma="drag" pos="vvn" xml:id="a02262-023-a-0760" reg="dragged">drag'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-023-a-0770">by</w> <w lemma="thy" pos="po" xml:id="a02262-023-a-0780">thy</w> <w lemma="foe" pos="n2" xml:id="a02262-023-a-0790">foes</w> <pc xml:id="a02262-023-a-0800">,</pc> <w lemma="oppose" pos="vvn" xml:id="a02262-023-a-0810" reg="opposed">oppos'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-023-a-0820">by</w> <w lemma="none" pos="pi-x" xml:id="a02262-023-a-0830">none</w> <pc xml:id="a02262-023-a-0840" unit="sentence">.</pc> </l> <l xml:id="a02262-e109620"> <w lemma="thou" pos="pns" xml:id="a02262-023-a-0850">thou</w> <w lemma="hope" pos="n1" xml:id="a02262-023-a-0860">hope</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-a-0870">of</w> <w lemma="our" pos="po" xml:id="a02262-023-a-0880">our</w> <w lemma="afflict" pos="j_vn" xml:id="a02262-023-a-0890">afflicted</w> <w lemma="state" pos="n1" xml:id="a02262-023-a-0900">state</w> <pc xml:id="a02262-023-a-0910">,</pc> </l> <l xml:id="a02262-e109630"> <w lemma="thou" pos="pns" xml:id="a02262-023-a-0920">thou</w> <w lemma="balm" pos="n1" xml:id="a02262-023-a-0930" reg="balm">balme</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-a-0940">of</w> <w lemma="life" pos="n1" xml:id="a02262-023-a-0950">life</w> <pc xml:id="a02262-023-a-0960">,</pc> <w lemma="and" pos="cc" xml:id="a02262-023-a-0970">and</w> <w lemma="lord" pos="n1" xml:id="a02262-023-a-0980">lord</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-a-0990">of</w> <w lemma="fate" pos="n1" xml:id="a02262-023-a-1000">fate</w> <pc xml:id="a02262-023-a-1010">;</pc> </l> <l xml:id="a02262-e109640"> <w lemma="not" pos="xx" xml:id="a02262-023-a-1020">not</w> <w lemma="erst" pos="av" xml:id="a02262-023-a-1030">erst</w> <w lemma="to" pos="acp-p" xml:id="a02262-023-a-1040">to</w> <w lemma="such" pos="d" xml:id="a02262-023-a-1050">such</w> <w lemma="unworthy" pos="j" xml:id="a02262-023-a-1060">unworthy</w> <w lemma="band" pos="n2" xml:id="a02262-023-a-1070">bands</w> </l> <l xml:id="a02262-e109650"> <w lemma="do" pos="vvd2" xml:id="a02262-023-a-1080" reg="didst">did'st</w> <w lemma="thou" pos="pns" xml:id="a02262-023-a-1090">thou</w> <w lemma="submit" pos="vvi" xml:id="a02262-023-a-1100">submit</w> <w lemma="thy" pos="po" xml:id="a02262-023-a-1110">thy</w> <w lemma="powerful" pos="j" xml:id="a02262-023-a-1120" reg="powerful">powerfull</w> <w lemma="hand" pos="n2" xml:id="a02262-023-a-1130">hands</w> <pc xml:id="a02262-023-a-1140" unit="sentence">.</pc> </l> <l n="275" xml:id="a02262-e109660"> <w lemma="lo" pos="uh" xml:id="a02262-023-a-1150">lo</w> <pc xml:id="a02262-023-a-1160">,</pc> <w lemma="he" pos="pns" xml:id="a02262-023-a-1170">he</w> <w lemma="who" pos="crq-r" xml:id="a02262-023-a-1180">who</w> <w lemma="give" pos="vvd" xml:id="a02262-023-a-1190">gave</w> <w lemma="the" pos="d" xml:id="a02262-023-a-1200">the</w> <w lemma="dumb" pos="j" xml:id="a02262-023-a-1210" reg="dumb">dumbe</w> <w lemma="a" pos="d" xml:id="a02262-023-a-1220">a</w> <w lemma="tongue" pos="n1" xml:id="a02262-023-a-1230">tongue</w> <pc xml:id="a02262-023-a-1240">,</pc> </l> <l xml:id="a02262-e109670"> <w lemma="with" pos="acp-p" xml:id="a02262-023-a-1250">with</w> <w lemma="patient" pos="j" xml:id="a02262-023-a-1260">patient</w> <w lemma="silence" pos="n1" xml:id="a02262-023-a-1270">silence</w> <w lemma="bear" pos="vvz" xml:id="a02262-023-a-1280">bears</w> <w lemma="his" pos="po" xml:id="a02262-023-a-1290">his</w> <w lemma="wrong" pos="j" xml:id="a02262-023-a-1300">wrong</w> <pc xml:id="a02262-023-a-1310" unit="sentence">!</pc> </l> <l xml:id="a02262-e109680"> <w lemma="the" pos="d" xml:id="a02262-023-a-1320">the</w> <w lemma="soldier" pos="n1" xml:id="a02262-023-a-1330" reg="soldier">souldier</w> <pc xml:id="a02262-023-a-1340">,</pc> <w lemma="ah" pos="uh" xml:id="a02262-023-a-1350">ah</w> <pc xml:id="a02262-023-a-1360">!</pc> <w lemma="renew" pos="vvz" xml:id="a02262-023-a-1370">renews</w> <w lemma="his" pos="po" xml:id="a02262-023-a-1380">his</w> <w lemma="blow" pos="n2" xml:id="a02262-023-a-1390">blows</w> <pc xml:id="a02262-023-a-1400">;</pc> </l> <l xml:id="a02262-e109690"> <w lemma="the" pos="d" xml:id="a02262-023-a-1410">the</w> <w lemma="whip" pos="n1" xml:id="a02262-023-a-1420">whip</w> <w lemma="new-opened" pos="j" xml:id="a02262-023-a-1430" reg="new-opened">new-op'ned</w> <w lemma="furrow" pos="n2" xml:id="a02262-023-a-1440">furrows</w> <w lemma="show" pos="vvz" xml:id="a02262-023-a-1450">shows</w> <pc xml:id="a02262-023-a-1460">,</pc> </l> <l xml:id="a02262-e109700"> <w lemma="which" pos="crq-r" xml:id="a02262-023-a-1470">which</w> <w lemma="now" pos="av" xml:id="a02262-023-a-1480">now</w> <w lemma="in" pos="acp-p" xml:id="a02262-023-a-1490">in</w> <w lemma="angry" pos="j" xml:id="a02262-023-a-1500">angry</w> <w lemma="tumour" pos="n2" xml:id="a02262-023-a-1510" reg="tumours">tumors</w> <w lemma="swell" pos="vvb" xml:id="a02262-023-a-1520" reg="swell">swel</w> <pc xml:id="a02262-023-a-1530">:</pc> </l> <l n="280" xml:id="a02262-e109710"> <w lemma="to" pos="acp-cs" xml:id="a02262-023-a-1540">to</w> <w lemma="we" pos="pno" xml:id="a02262-023-a-1550">us</w> <w lemma="their" pos="po" xml:id="a02262-023-a-1560">their</w> <w lemma="wrath" pos="n1" xml:id="a02262-023-a-1570">wrath</w> <w lemma="the" pos="d" xml:id="a02262-023-a-1580">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-023-a-1590">romans</w> <w lemma="sell" pos="vvd" xml:id="a02262-023-a-1600" reg="sold">sel</w> <pc xml:id="a02262-023-a-1610" unit="sentence">.</pc> </l> <l xml:id="a02262-e109720"> <w lemma="lo" pos="uh" xml:id="a02262-023-a-1620">lo</w> <pc xml:id="a02262-023-a-1630">,</pc> <w lemma="how" pos="crq-cs" xml:id="a02262-023-a-1640">how</w> <w lemma="his" pos="po" xml:id="a02262-023-a-1650">his</w> <w lemma="member" pos="n2" xml:id="a02262-023-a-1660">members</w> <w lemma="flow" pos="vvb" xml:id="a02262-023-a-1670">flow</w> <pc xml:id="a02262-023-a-1680">!</pc> <w lemma="the" pos="d" xml:id="a02262-023-a-1690">the</w> <w lemma="smart" pos="n1" xml:id="a02262-023-a-1700">smart</w> </l> <l xml:id="a02262-e109730"> <w lemma="confine" pos="vvn" xml:id="a02262-023-a-1710" reg="confined">confin'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-023-a-1720">to</w> <w lemma="no" pos="d-x" xml:id="a02262-023-a-1730">no</w> <w lemma="particular" pos="j" xml:id="a02262-023-a-1740">particular</w> <w lemma="part" pos="n1" xml:id="a02262-023-a-1750">part</w> <pc xml:id="a02262-023-a-1760">:</pc> </l> <l xml:id="a02262-e109740"> <w lemma="his" pos="po" xml:id="a02262-023-a-1770">his</w> <w lemma="stripe" pos="n2" xml:id="a02262-023-a-1780">stripes</w> <pc xml:id="a02262-023-a-1790">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-023-a-1800">which</w> <w lemma="make" pos="vvb" xml:id="a02262-023-a-1810">make</w> <w lemma="all" pos="d" xml:id="a02262-023-a-1820">all</w> <w lemma="but" pos="acp-p" xml:id="a02262-023-a-1830">but</w> <w lemma="one" pos="crd" xml:id="a02262-023-a-1840">one</w> <w lemma="sore" pos="n1" xml:id="a02262-023-a-1850">sore</w> <pc xml:id="a02262-023-a-1860">,</pc> </l> <l xml:id="a02262-e109750"> <w lemma="run" pos="vvn" xml:id="a02262-023-a-1870">run</w> <w lemma="in" pos="acp-p" xml:id="a02262-023-a-1880">in</w> <w lemma="confuse" pos="j_vn" xml:id="a02262-023-a-1890">confused</w> <w lemma="stream" pos="n2" xml:id="a02262-023-a-1900" reg="streams">streames</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-a-1910">of</w> <w lemma="gore" pos="n1" xml:id="a02262-023-a-1920">gore</w> <pc xml:id="a02262-023-a-1930" unit="sentence">.</pc> </l> <pb facs="23" n="39" xml:id="a02262-023-b"/> <l n="285" xml:id="a02262-e109760"> <w lemma="be" pos="vv2" xml:id="a02262-023-b-0010">art</w> <w lemma="thou" pos="pns" xml:id="a02262-023-b-0020">thou</w> <w lemma="the" pos="d" xml:id="a02262-023-b-0030">the</w> <w lemma="slave" pos="n1" xml:id="a02262-023-b-0040">slave</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-b-0050">of</w> <w lemma="thy" pos="po" xml:id="a02262-023-b-0060">thy</w> <w lemma="own" pos="d" xml:id="a02262-023-b-0070" reg="own">owne</w> <w lemma="fate" pos="n1" xml:id="a02262-023-b-0080">fate</w> <pc xml:id="a02262-023-b-0090">,</pc> </l> <l xml:id="a02262-e109770"> <w lemma="to" pos="acp-cs" xml:id="a02262-023-b-0100">to</w> <w lemma="bear" pos="vvi" xml:id="a02262-023-b-0110" reg="bear">beare</w> <w lemma="thy" pos="po" xml:id="a02262-023-b-0120">thy</w> <w lemma="torment" pos="n2" xml:id="a02262-023-b-0130">torments</w> <w lemma="curse" pos="j_vn" xml:id="a02262-023-b-0140">cursed</w> <w lemma="weight" pos="n1" xml:id="a02262-023-b-0150" reg="weight">waight</w> <pc xml:id="a02262-023-b-0160" unit="sentence">?</pc> </l> <l xml:id="a02262-e109780"> <w lemma="what" pos="crq-q" xml:id="a02262-023-b-0170">what</w> <w lemma="arab" pos="n1-nn" xml:id="a02262-023-b-0180">arab</w> <pc xml:id="a02262-023-b-0190">,</pc> <w lemma="though" pos="cs" xml:id="a02262-023-b-0200">though</w> <w lemma="he" pos="pns" xml:id="a02262-023-b-0210">he</w> <w lemma="wild" pos="av_j" xml:id="a02262-023-b-0220">wildly</w> <w lemma="stray" pos="vvi" xml:id="a02262-023-b-0230">stray</w> </l> <l xml:id="a02262-e109790"> <w lemma="in" pos="acp-p" xml:id="a02262-023-b-0240">in</w> <w lemma="wander" pos="j_vg" xml:id="a02262-023-b-0250" reg="wand'ring">wandring</w> <w lemma="tent" pos="n2" xml:id="a02262-023-b-0260">tents</w> <pc xml:id="a02262-023-b-0270">,</pc> <w lemma="and" pos="cc" xml:id="a02262-023-b-0280">and</w> <w lemma="live" pos="vvi" xml:id="a02262-023-b-0290">live</w> <w lemma="by" pos="acp-p" xml:id="a02262-023-b-0300">by</w> <w lemma="prey" pos="n1" xml:id="a02262-023-b-0310">prey</w> <pc xml:id="a02262-023-b-0320">;</pc> </l> <l xml:id="a02262-e109800"> <w lemma="or" pos="cc" xml:id="a02262-023-b-0330">or</w> <w lemma="cyclops" pos="n1-nn" xml:id="a02262-023-b-0340">cyclop</w> <pc xml:id="a02262-023-b-0350">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-023-b-0360">who</w> <w lemma="no" pos="d-x" xml:id="a02262-023-b-0370">no</w> <w lemma="pity" pos="n1" xml:id="a02262-023-b-0380" reg="pity">pitty</w> <w lemma="know" pos="vvz" xml:id="a02262-023-b-0390" reg="knows">knowes</w> <pc xml:id="a02262-023-b-0400">,</pc> </l> <l n="290" xml:id="a02262-e109810"> <w lemma="will" pos="vmd" xml:id="a02262-023-b-0410">would</w> <w lemma="such" pos="d" xml:id="a02262-023-b-0420">such</w> <w lemma="a" pos="d" xml:id="a02262-023-b-0430">a</w> <w lemma="cruel" pos="j" xml:id="a02262-023-b-0440">cruel</w> <w lemma="task" pos="n1" xml:id="a02262-023-b-0450">task</w> <w lemma="impose" pos="vvi" xml:id="a02262-023-b-0460">impose</w> <pc xml:id="a02262-023-b-0470" unit="sentence">?</pc> </l> <l xml:id="a02262-e109820"> <w lemma="o" pos="uh" xml:id="a02262-023-b-0480">o</w> <w lemma="that" pos="cs" xml:id="a02262-023-b-0490">that</w> <w lemma="the" pos="d" xml:id="a02262-023-b-0500">the</w> <w lemma="fatal" pos="j" xml:id="a02262-023-b-0510" reg="fatal">fatall</w> <w lemma="pressure" pos="n1" xml:id="a02262-023-b-0520">pressure</w> <w lemma="may" pos="vmd" xml:id="a02262-023-b-0530">might</w> </l> <l xml:id="a02262-e109830"> <w lemma="sink" pos="vvi" xml:id="a02262-023-b-0540" reg="sink">sinke</w> <w lemma="thou" pos="pno" xml:id="a02262-023-b-0550">thee</w> <w lemma="to" pos="acp-p" xml:id="a02262-023-b-0560">to</w> <w lemma="earth" pos="n1" xml:id="a02262-023-b-0570">earth</w> <pc xml:id="a02262-023-b-0580">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-023-b-0590">nor</w> <w lemma="weigh" pos="vvb" xml:id="a02262-023-b-0600">weigh</w> <w lemma="more" pos="d-c" xml:id="a02262-023-b-0610">more</w> <w lemma="light" pos="n1" xml:id="a02262-023-b-0620">light</w> </l> <l xml:id="a02262-e109840"> <w lemma="than" pos="cs" xml:id="a02262-023-b-0630" reg="than">then</w> <w lemma="death" pos="n1" xml:id="a02262-023-b-0640">death</w> <w lemma="upon" pos="acp-p" xml:id="a02262-023-b-0650">upon</w> <w lemma="thou" pos="pno" xml:id="a02262-023-b-0660">thee</w> <pc xml:id="a02262-023-b-0670">;</pc> <w lemma="that" pos="d" xml:id="a02262-023-b-0680">that</w> <w lemma="thy" pos="po" xml:id="a02262-023-b-0690">thy</w> <w lemma="weak" pos="j" xml:id="a02262-023-b-0700" reg="weak">weake</w> </l> <l xml:id="a02262-e109850"> <w lemma="untwist" pos="vvn" xml:id="a02262-023-b-0710" reg="untwisted">vntwisted</w> <w lemma="thread" pos="n1" xml:id="a02262-023-b-0720">thread</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-b-0730">of</w> <w lemma="life" pos="n1" xml:id="a02262-023-b-0740">life</w> <w lemma="may" pos="vmd" xml:id="a02262-023-b-0750">might</w> <w lemma="break" pos="vvi" xml:id="a02262-023-b-0760" reg="break">breake</w> <pc xml:id="a02262-023-b-0770" unit="sentence">!</pc> </l> <l n="295" xml:id="a02262-e109860"> <w lemma="it" pos="pn" xml:id="a02262-023-b-0780">it</w> <w lemma="be" pos="vvd" xml:id="a02262-023-b-0790">were</w> <w lemma="a" pos="d" xml:id="a02262-023-b-0800">a</w> <w lemma="blessing" pos="n1" xml:id="a02262-023-b-0810">blessing</w> <w lemma="so" pos="av" xml:id="a02262-023-b-0820">so</w> <w lemma="to" pos="acp-cs" xml:id="a02262-023-b-0830">to</w> <w lemma="die" pos="vvi" xml:id="a02262-023-b-0840" reg="die">dye</w> <pc xml:id="a02262-023-b-0850">:</pc> </l> <l xml:id="a02262-e109870"> <w lemma="but" pos="acp-cc" xml:id="a02262-023-b-0860">but</w> <w lemma="oh" pos="uh" xml:id="a02262-023-b-0870" reg="oh">o</w> <w lemma="for" pos="acp-p" xml:id="a02262-023-b-0880">for</w> <w lemma="how" pos="crq-q" xml:id="a02262-023-b-0890">how</w> <w lemma="great" pos="j" xml:id="a02262-023-b-0900">great</w> <w lemma="cruelty" pos="n1" xml:id="a02262-023-b-0910">cruelty</w> </l> <l xml:id="a02262-e109880"> <w lemma="be" pos="vv2" xml:id="a02262-023-b-0920">art</w> <w lemma="thou" pos="pns" xml:id="a02262-023-b-0930">thou</w> <w lemma="reserve" pos="vvn" xml:id="a02262-023-b-0940" reg="reserved">reserv'd</w> <pc xml:id="a02262-023-b-0950">!</pc> <w lemma="the" pos="d" xml:id="a02262-023-b-0960">the</w> <w lemma="cross" pos="n1" xml:id="a02262-023-b-0970" reg="cross">crosse</w> <w lemma="thou" pos="pns" xml:id="a02262-023-b-0980">thou</w> <w lemma="now" pos="av" xml:id="a02262-023-b-0990">now</w> </l> <l xml:id="a02262-e109890"> <w lemma="support" pos="vv2" xml:id="a02262-023-b-1000">support'st</w> <pc xml:id="a02262-023-b-1010">,</pc> <w lemma="must" pos="vmb" xml:id="a02262-023-b-1020">must</w> <w lemma="with" pos="acp-p" xml:id="a02262-023-b-1030">with</w> <w lemma="thy" pos="po" xml:id="a02262-023-b-1040">thy</w> <w lemma="burden" pos="n1" xml:id="a02262-023-b-1050">burden</w> <w lemma="bow" pos="n1" xml:id="a02262-023-b-1060">bow</w> <pc xml:id="a02262-023-b-1070" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e109900" who="a02262-jesus"> <speaker> <w lemma="jesus" pos="n1-nn" xml:id="a02262-023-b-1080" reg="jesus">jesvs</w> <pc xml:id="a02262-023-b-1090" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e109910"> <w lemma="daughter" pos="n2" xml:id="a02262-023-b-1100">daughters</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-b-1110">of</w> <w lemma="solyma" pos="n1-nn" xml:id="a02262-023-b-1120">solyma</w> <pc xml:id="a02262-023-b-1130">,</pc> <w lemma="no" pos="av-x_d" xml:id="a02262-023-b-1140">no</w> <w lemma="more" pos="av-c_d" xml:id="a02262-023-b-1150">more</w> </l> <l n="300" xml:id="a02262-e109920"> <w lemma="my" pos="po" xml:id="a02262-023-b-1160">my</w> <w lemma="wrong" pos="n2_j" xml:id="a02262-023-b-1170">wrongs</w> <w lemma="thus" pos="av" xml:id="a02262-023-b-1180">thus</w> <w lemma="passionate" pos="av_j" xml:id="a02262-023-b-1190">passionately</w> <w lemma="deplore" pos="vvi" xml:id="a02262-023-b-1200">deplore</w> <pc xml:id="a02262-023-b-1210" unit="sentence">.</pc> </l> <l xml:id="a02262-e109930"> <w lemma="these" pos="d" xml:id="a02262-023-b-1220">these</w> <w lemma="tear" pos="vvz" xml:id="a02262-023-b-1230" reg="tears">teares</w> <w lemma="for" pos="acp-p" xml:id="a02262-023-b-1240">for</w> <w lemma="future" pos="j" xml:id="a02262-023-b-1250">future</w> <w lemma="sorrow" pos="n2" xml:id="a02262-023-b-1260">sorrows</w> <w lemma="keep" pos="vvb" xml:id="a02262-023-b-1270">keep</w> <pc xml:id="a02262-023-b-1280">:</pc> </l> <l xml:id="a02262-e109940"> <w lemma="wife" pos="n2" xml:id="a02262-023-b-1290">wives</w> <pc xml:id="a02262-023-b-1300">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-023-b-1310">for</w> <w lemma="yourselves" pos="px" xml:id="a02262-023-b-1320" reg="yourselves">your selves</w> <w lemma="and" pos="cc" xml:id="a02262-023-b-1330">and</w> <w lemma="child" pos="n2" xml:id="a02262-023-b-1340">children</w> <w lemma="weep" pos="vvi" xml:id="a02262-023-b-1350">weep</w> <pc xml:id="a02262-023-b-1360" unit="sentence">.</pc> </l> <l xml:id="a02262-e109950"> <w lemma="that" pos="cs" xml:id="a02262-023-b-1370">that</w> <w lemma="horrid" pos="j" xml:id="a02262-023-b-1380">horrid</w> <w lemma="day" pos="n1" xml:id="a02262-023-b-1390">day</w> <w lemma="will" pos="vmb" xml:id="a02262-023-b-1400">will</w> <w lemma="short" pos="av_j" xml:id="a02262-023-b-1410">shortly</w> <w lemma="come" pos="vvi" xml:id="a02262-023-b-1420">come</w> <pc xml:id="a02262-023-b-1430">,</pc> </l> <l xml:id="a02262-e109960"> <w lemma="when" pos="crq-cs" xml:id="a02262-023-b-1440">when</w> <w lemma="you" pos="pn" xml:id="a02262-023-b-1450">you</w> <w lemma="shall" pos="vmb" xml:id="a02262-023-b-1460">shall</w> <w lemma="bless" pos="vvi" xml:id="a02262-023-b-1470" reg="bless">blesse</w> <w lemma="the" pos="d" xml:id="a02262-023-b-1480">the</w> <w lemma="barren" pos="j" xml:id="a02262-023-b-1490">barren</w> <w lemma="womb" pos="n1" xml:id="a02262-023-b-1500" reg="womb">wombe</w> <pc xml:id="a02262-023-b-1510">,</pc> </l> <l n="305" xml:id="a02262-e109970"> <w lemma="and" pos="cc" xml:id="a02262-023-b-1520">and</w> <w lemma="breast" pos="n1" xml:id="a02262-023-b-1530" reg="breast">brest</w> <w lemma="that" pos="cs" xml:id="a02262-023-b-1540">that</w> <w lemma="never" pos="av-x" xml:id="a02262-023-b-1550">never</w> <w lemma="infant" pos="n1" xml:id="a02262-023-b-1560">infant</w> <w lemma="feed" pos="vvd" xml:id="a02262-023-b-1570">fed</w> <pc xml:id="a02262-023-b-1580">:</pc> </l> <l xml:id="a02262-e109980"> <w lemma="then" pos="av" xml:id="a02262-023-b-1590">then</w> <w lemma="shall" pos="vmb" xml:id="a02262-023-b-1600">shall</w> <w lemma="you" pos="pn" xml:id="a02262-023-b-1610">you</w> <w lemma="wish" pos="vvi" xml:id="a02262-023-b-1620">wish</w> <w lemma="the" pos="d" xml:id="a02262-023-b-1630">the</w> <w lemma="mountain" pos="n1g" xml:id="a02262-023-b-1640" reg="mountain's">mountains</w> <w lemma="head" pos="n1" xml:id="a02262-023-b-1650">head</w> </l> <l xml:id="a02262-e109990"> <w lemma="will" pos="vmd" xml:id="a02262-023-b-1660">would</w> <w lemma="from" pos="acp-p" xml:id="a02262-023-b-1670">from</w> <w lemma="his" pos="po" xml:id="a02262-023-b-1680">his</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-023-b-1690">trembling</w> <w lemma="basis" pos="n1" xml:id="a02262-023-b-1700">basis</w> <w lemma="slide" pos="vvi" xml:id="a02262-023-b-1710">slide</w> <pc xml:id="a02262-023-b-1720">,</pc> </l> <l xml:id="a02262-e110000"> <w lemma="and" pos="cc" xml:id="a02262-023-b-1730">and</w> <w lemma="all" pos="d" xml:id="a02262-023-b-1740">all</w> <w lemma="in" pos="acp-p" xml:id="a02262-023-b-1750">in</w> <w lemma="tomb" pos="n2" xml:id="a02262-023-b-1760" reg="tombs">tomb's</w> <w lemma="of" pos="acp-p" xml:id="a02262-023-b-1770">of</w> <w lemma="ruin" pos="n2" xml:id="a02262-023-b-1780">ruins</w> <w lemma="hide" pos="vvi" xml:id="a02262-023-b-1790">hide</w> <pc xml:id="a02262-023-b-1800" unit="sentence">.</pc> </l> </sp> <pb facs="24" n="40" xml:id="a02262-024-a"/> <sp xml:id="a02262-e110010" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-024-a-0010" reg="chorus">chorvs</w> <pc xml:id="a02262-024-a-0020" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e110020"> <w lemma="alas" pos="uh" xml:id="a02262-024-a-0030">alas</w> <pc xml:id="a02262-024-a-0040">!</pc> <w lemma="thou" pos="pns" xml:id="a02262-024-a-0050">thou</w> <w lemma="spotless" pos="j" xml:id="a02262-024-a-0060" reg="spotless">spotlesse</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-024-a-0070">sacrifice</w> </l> <l n="310" xml:id="a02262-e110030"> <w lemma="to" pos="acp-p" xml:id="a02262-024-a-0080">to</w> <w lemma="greedy" pos="j" xml:id="a02262-024-a-0090">greedy</w> <w lemma="death" pos="n1" xml:id="a02262-024-a-0100">death</w> <pc xml:id="a02262-024-a-0110">!</pc> <w lemma="no" pos="av-x_d" xml:id="a02262-024-a-0120">no</w> <w lemma="more" pos="av-c_d" xml:id="a02262-024-a-0130">more</w> <w lemma="our" pos="po" xml:id="a02262-024-a-0140">our</w> <w lemma="eye" pos="n2" xml:id="a02262-024-a-0150">eyes</w> </l> <l xml:id="a02262-e110040"> <w lemma="shall" pos="vmb" xml:id="a02262-024-a-0160">shall</w> <w lemma="see" pos="vvi" xml:id="a02262-024-a-0170">see</w> <w lemma="thy" pos="po" xml:id="a02262-024-a-0180">thy</w> <w lemma="face" pos="n1" xml:id="a02262-024-a-0190">face</w> <pc xml:id="a02262-024-a-0200">!</pc> <w lemma="ah" pos="uh" xml:id="a02262-024-a-0210">ah</w> <pc xml:id="a02262-024-a-0220">,</pc> <w lemma="never" pos="av-x" xml:id="a02262-024-a-0230">never</w> <w lemma="more" pos="av-c_d" xml:id="a02262-024-a-0240">more</w> </l> <l xml:id="a02262-e110050"> <w lemma="shall" pos="vm2" xml:id="a02262-024-a-0250">shalt</w> <w lemma="thou" pos="pns" xml:id="a02262-024-a-0260">thou</w> <w lemma="return" pos="vvi" xml:id="a02262-024-a-0270">return</w> <w lemma="from" pos="acp-p" xml:id="a02262-024-a-0280">from</w> <w lemma="death" pos="n1g" xml:id="a02262-024-a-0290" reg="death's">deaths</w> <w lemma="dark" pos="j" xml:id="a02262-024-a-0300">dark</w> <w lemma="shore" pos="n1" xml:id="a02262-024-a-0310">shore</w> <pc xml:id="a02262-024-a-0320" unit="sentence">.</pc> </l> <l xml:id="a02262-e110060"> <w lemma="though" pos="cs" xml:id="a02262-024-a-0330">though</w> <w lemma="lazarus" pos="n1-nn" xml:id="a02262-024-a-0340">lazarus</w> <pc xml:id="a02262-024-a-0350">,</pc> <w lemma="late" pos="av_j" xml:id="a02262-024-a-0360">late</w> <w lemma="at" pos="acp-p" xml:id="a02262-024-a-0370">at</w> <w lemma="thy" pos="po" xml:id="a02262-024-a-0380">thy</w> <w lemma="call" pos="n1" xml:id="a02262-024-a-0390">call</w> <pc xml:id="a02262-024-a-0400">,</pc> </l> <l xml:id="a02262-e110070"> <w lemma="break" pos="vvd" xml:id="a02262-024-a-0410" reg="broke">brake</w> <w lemma="through" pos="acp-p" xml:id="a02262-024-a-0420">through</w> <w lemma="the" pos="d" xml:id="a02262-024-a-0430">the</w> <w lemma="bar" pos="n2" xml:id="a02262-024-a-0440" reg="bars">barrs</w> <w lemma="of" pos="acp-p" xml:id="a02262-024-a-0450">of</w> <w lemma="funeral" pos="n1" xml:id="a02262-024-a-0460" reg="funeral">funerall</w> <pc xml:id="a02262-024-a-0470">;</pc> </l> <l n="315" xml:id="a02262-e110080"> <w lemma="raise" pos="vvn" xml:id="a02262-024-a-0480" reg="raised">rais'd</w> <w lemma="from" pos="acp-p" xml:id="a02262-024-a-0490">from</w> <w lemma="that" pos="d" xml:id="a02262-024-a-0500">that</w> <w lemma="prison" pos="n1" xml:id="a02262-024-a-0510">prison</w> <w lemma="to" pos="acp-cs" xml:id="a02262-024-a-0520">to</w> <w lemma="review" pos="vvi" xml:id="a02262-024-a-0530">review</w> </l> <l xml:id="a02262-e110090"> <w lemma="the" pos="d" xml:id="a02262-024-a-0540">the</w> <w lemma="world" pos="n1" xml:id="a02262-024-a-0550">world</w> <w lemma="which" pos="crq-r" xml:id="a02262-024-a-0560">which</w> <w lemma="then" pos="av" xml:id="a02262-024-a-0570">then</w> <w lemma="he" pos="pns" xml:id="a02262-024-a-0580">he</w> <w lemma="hardly" pos="av" xml:id="a02262-024-a-0590">hardly</w> <w lemma="know" pos="vvd" xml:id="a02262-024-a-0600">knew</w> <pc xml:id="a02262-024-a-0610">:</pc> </l> <l xml:id="a02262-e110100"> <w lemma="who" pos="crq-r" xml:id="a02262-024-a-0620">who</w> <w lemma="forthwith" pos="av" xml:id="a02262-024-a-0630" reg="forthwith">forth-with</w> <w lemma="former" pos="j" xml:id="a02262-024-a-0640">former</w> <w lemma="sense" pos="n1" xml:id="a02262-024-a-0650">sense</w> <w lemma="regain" pos="vvz" xml:id="a02262-024-a-0660">regains</w> <pc xml:id="a02262-024-a-0670">;</pc> </l> <l xml:id="a02262-e110110"> <w lemma="the" pos="d" xml:id="a02262-024-a-0680">the</w> <w lemma="blood" pos="n1" xml:id="a02262-024-a-0690" reg="blood">bloud</w> <w lemma="spring" pos="vvn" xml:id="a02262-024-a-0700">sprung</w> <w lemma="in" pos="acp-p" xml:id="a02262-024-a-0710">in</w> <w lemma="his" pos="po" xml:id="a02262-024-a-0720">his</w> <w lemma="heat" pos="j_vn" xml:id="a02262-024-a-0730">heated</w> <w lemma="vein" pos="n2" xml:id="a02262-024-a-0740">veins</w> <pc xml:id="a02262-024-a-0750">;</pc> </l> <l xml:id="a02262-e110120"> <w lemma="his" pos="po" xml:id="a02262-024-a-0760">his</w> <w lemma="sinew" pos="n2" xml:id="a02262-024-a-0770">sinews</w> <w lemma="supple" pos="j" xml:id="a02262-024-a-0780">supple</w> <w lemma="grow" pos="vvd" xml:id="a02262-024-a-0790">grew</w> <pc xml:id="a02262-024-a-0800">,</pc> <w lemma="yet" pos="av" xml:id="a02262-024-a-0810">yet</w> <w lemma="be" pos="vvd" xml:id="a02262-024-a-0820">were</w> </l> <l n="320" xml:id="a02262-e110130"> <w lemma="again" pos="av" xml:id="a02262-024-a-0830">again</w> <w lemma="almost" pos="av" xml:id="a02262-024-a-0840">almost</w> <w lemma="congeal" pos="vvn" xml:id="a02262-024-a-0850" reg="congealed">conjeal'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-024-a-0860">with</w> <w lemma="fear" pos="n1" xml:id="a02262-024-a-0870" reg="fear">feare</w> <pc xml:id="a02262-024-a-0880" unit="sentence">.</pc> </l> <l xml:id="a02262-e110140"> <w lemma="thy" pos="po" xml:id="a02262-024-a-0890">thy</w> <w lemma="follower" pos="n2" xml:id="a02262-024-a-0900">followers</w> <pc xml:id="a02262-024-a-0910">,</pc> <w lemma="sadock" pos="n1-nn" xml:id="a02262-024-a-0920">sadock</w> <pc xml:id="a02262-024-a-0930">,</pc> <w lemma="now" pos="av" xml:id="a02262-024-a-0940">now</w> <w lemma="may" pos="vmb" xml:id="a02262-024-a-0950">may</w> <w lemma="know" pos="vvi" xml:id="a02262-024-a-0960">know</w> </l> <l xml:id="a02262-e110150"> <w lemma="their" pos="po" xml:id="a02262-024-a-0970">their</w> <w lemma="error" pos="n1" xml:id="a02262-024-a-0980">error</w> <w lemma="from" pos="acp-p" xml:id="a02262-024-a-0990">from</w> <w lemma="the" pos="d" xml:id="a02262-024-a-1000">the</w> <w lemma="shade" pos="n2" xml:id="a02262-024-a-1010">shades</w> <w lemma="below" pos="acp-av" xml:id="a02262-024-a-1020">below</w> <pc xml:id="a02262-024-a-1030" unit="sentence">.</pc> </l> <l xml:id="a02262-e110160"> <w lemma="a" pos="d" xml:id="a02262-024-a-1040">a</w> <w lemma="few" pos="d" xml:id="a02262-024-a-1050">few</w> <pc xml:id="a02262-024-a-1060">,</pc> <w lemma="belove" pos="vvn" xml:id="a02262-024-a-1070" reg="beloved">belov'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-024-a-1080">by</w> <w lemma="the" pos="d" xml:id="a02262-024-a-1090">the</w> <w lemma="most" pos="av-s_d" xml:id="a02262-024-a-1100">most</w> <w lemma="high" pos="j" xml:id="a02262-024-a-1110">high</w> <pc xml:id="a02262-024-a-1120">,</pc> </l> <l xml:id="a02262-e110170"> <w lemma="through" pos="acp-p" xml:id="a02262-024-a-1130">through</w> <w lemma="virtue" pos="n1" xml:id="a02262-024-a-1140" reg="virtue">vertue</w> <w lemma="of" pos="acp-p" xml:id="a02262-024-a-1150">of</w> <w lemma="the" pos="d" xml:id="a02262-024-a-1160">the</w> <w lemma="deity" pos="n1" xml:id="a02262-024-a-1170" reg="deity">deitie</w> <pc xml:id="a02262-024-a-1180">,</pc> </l> <l n="325" xml:id="a02262-e110180"> <w lemma="to" pos="acp-p" xml:id="a02262-024-a-1190">to</w> <w lemma="other" pos="pi2_d" xml:id="a02262-024-a-1200">others</w> <w lemma="rare" pos="av_j" xml:id="a02262-024-a-1210">rarely</w> <w lemma="render" pos="vvn" xml:id="a02262-024-a-1220" reg="rendered">rendred</w> <w lemma="breath" pos="n1" xml:id="a02262-024-a-1230">breath</w> <pc xml:id="a02262-024-a-1240">:</pc> </l> <l xml:id="a02262-e110190"> <w lemma="none" pos="pi-x" xml:id="a02262-024-a-1250">none</w> <w lemma="ever" pos="av" xml:id="a02262-024-a-1260">ever</w> <w lemma="raise" pos="vvn" xml:id="a02262-024-a-1270" reg="raised">rais'd</w> <w lemma="himself" pos="px" xml:id="a02262-024-a-1280" reg="himself">himselfe</w> <w lemma="from" pos="acp-p" xml:id="a02262-024-a-1290">from</w> <w lemma="death" pos="n1" xml:id="a02262-024-a-1300">death</w> <pc xml:id="a02262-024-a-1310" unit="sentence">.</pc> </l> </sp> </div> <div n="4" type="act" xml:id="a02262-e110200"> <pb facs="24" n="41" xml:id="a02262-024-b"/> <head> <w lemma="the" pos="d" xml:id="a02262-024-b-0010">the</w> <w lemma="four" pos="ord" xml:id="a02262-024-b-0020" reg="fourth">fovrth</w> <w lemma="act." pos="n-ab" xml:id="a02262-024-b-0030">act.</w> <pc xml:id="a02262-024-b-0040" unit="sentence"/> </head> <stage xml:id="a02262-e110210"> <w lemma="first" pos="ord" xml:id="a02262-024-b-0050">first</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-024-b-0060" reg="nuncius">nvncivs</w> <pc xml:id="a02262-024-b-0070" unit="sentence">.</pc> <w lemma="chorus" pos="n1" xml:id="a02262-024-b-0080" reg="chorus">chorvs</w> <w lemma="of" pos="acp-p" xml:id="a02262-024-b-0090">of</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-024-b-0100">jewish</w> <w lemma="woman" pos="n2" xml:id="a02262-024-b-0110">women</w> <pc xml:id="a02262-024-b-0120" unit="sentence">.</pc> <w lemma="second" pos="n1-nn" xml:id="a02262-024-b-0130">second</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-024-b-0140" reg="nuncius">nvncivs</w> <pc xml:id="a02262-024-b-0150" unit="sentence">.</pc> </stage> <sp xml:id="a02262-e110220" who="a02262-nuntius_1"> <l xml:id="a02262-e110230"> <w lemma="i" pos="pns" xml:id="a02262-024-b-0160">i</w> <w lemma="from" pos="acp-p" xml:id="a02262-024-b-0170">from</w> <w lemma="the" pos="d" xml:id="a02262-024-b-0180">the</w> <w lemma="horrid" pos="j-s" xml:id="a02262-024-b-0190">horrid'st</w> <w lemma="act" pos="n1" xml:id="a02262-024-b-0200">act</w> <w lemma="that" pos="cs" xml:id="a02262-024-b-0210">that</w> <w lemma="ever" pos="av" xml:id="a02262-024-b-0220">ever</w> <w lemma="feed" pos="vvd" xml:id="a02262-024-b-0230">fed</w> </l> <l xml:id="a02262-e110240"> <w lemma="the" pos="d" xml:id="a02262-024-b-0240">the</w> <w lemma="fire" pos="n1" xml:id="a02262-024-b-0250">fire</w> <w lemma="of" pos="acp-p" xml:id="a02262-024-b-0260">of</w> <w lemma="barbarous" pos="j" xml:id="a02262-024-b-0270">barbarous</w> <w lemma="rage" pos="n1" xml:id="a02262-024-b-0280">rage</w> <pc xml:id="a02262-024-b-0290">,</pc> <w lemma="at" pos="acp-p" xml:id="a02262-024-b-0300">at</w> <w lemma="length" pos="n1" xml:id="a02262-024-b-0310">length</w> <w lemma="be" pos="vvm" xml:id="a02262-024-b-0320">am</w> <w lemma="flee" pos="vvn" xml:id="a02262-024-b-0330">fled</w> <pc xml:id="a02262-024-b-0340">:</pc> </l> <l xml:id="a02262-e110250"> <w lemma="yet" pos="av" xml:id="a02262-024-b-0350">yet</w> <w lemma="oh" pos="uh" xml:id="a02262-024-b-0360" reg="oh">o</w> <w lemma="too" pos="av" xml:id="a02262-024-b-0370">too</w> <w lemma="near" pos="av_j" xml:id="a02262-024-b-0380" reg="near">neare</w> <pc xml:id="a02262-024-b-0390" unit="sentence">!</pc> <w lemma="the" pos="d" xml:id="a02262-024-b-0400">the</w> <w lemma="object" pos="n1" xml:id="a02262-024-b-0410">object</w> <w lemma="still" pos="av" xml:id="a02262-024-b-0420">still</w> <w lemma="pursue" pos="vvz" xml:id="a02262-024-b-0430">pursues</w> <pc xml:id="a02262-024-b-0440">;</pc> </l> <l xml:id="a02262-e110260"> <w lemma="float" pos="vvz" xml:id="a02262-024-b-0450" reg="floats">flotes</w> <w lemma="in" pos="acp-p" xml:id="a02262-024-b-0460">in</w> <w lemma="my" pos="po" xml:id="a02262-024-b-0470">mine</w> <w lemma="eye" pos="n2" xml:id="a02262-024-b-0480">eyes</w> <pc xml:id="a02262-024-b-0490">,</pc> <w lemma="that" pos="cs" xml:id="a02262-024-b-0500">that</w> <w lemma="sad" pos="j" xml:id="a02262-024-b-0510">sad</w> <w lemma="scene" pos="n1" xml:id="a02262-024-b-0520">scene</w> <w lemma="renew" pos="vvz" xml:id="a02262-024-b-0530" reg="renews">renewes</w> <pc xml:id="a02262-024-b-0540" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e110270" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-024-b-0550" reg="chorus">chorvs</w> <pc xml:id="a02262-024-b-0560" unit="sentence">.</pc> </speaker> <l n="5" xml:id="a02262-e110280"> <w lemma="be" pos="vv2" xml:id="a02262-024-b-0570">art</w> <w lemma="thou" pos="pns" xml:id="a02262-024-b-0580">thou</w> <w lemma="a" pos="d" xml:id="a02262-024-b-0590">a</w> <w lemma="witness" pos="n1" xml:id="a02262-024-b-0600" reg="witness">witnesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-024-b-0610">of</w> <w lemma="his" pos="po" xml:id="a02262-024-b-0620">his</w> <w lemma="misery" pos="n1" xml:id="a02262-024-b-0630" reg="misery">miserie</w> <pc xml:id="a02262-024-b-0640" unit="sentence">?</pc> </l> <l xml:id="a02262-e110290"> <w lemma="see" pos="vvd2" xml:id="a02262-024-b-0650">saw'st</w> <w lemma="thou" pos="pns" xml:id="a02262-024-b-0660">thou</w> <w lemma="the" pos="d" xml:id="a02262-024-b-0670">the</w> <w lemma="galilean" pos="j-nn" xml:id="a02262-024-b-0680">galilean</w> <w lemma="prophet" pos="n1" xml:id="a02262-024-b-0690">prophet</w> <w lemma="die" pos="vvi" xml:id="a02262-024-b-0700">die</w> <pc xml:id="a02262-024-b-0710" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e110300" who="a02262-nuntius_1"> <speaker> <w lemma="1." pos="crd" xml:id="a02262-024-b-0720">1.</w> <pc xml:id="a02262-024-b-0730" unit="sentence"/> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-024-b-0740" rendition="#hi" reg="nuncius">nvncivs</w> <pc xml:id="a02262-024-b-0750" unit="sentence" rendition="#hi">.</pc> </speaker> <l xml:id="a02262-e110310"> <w lemma="those" pos="d" xml:id="a02262-024-b-0760">those</w> <w lemma="savage" pos="n2_j" xml:id="a02262-024-b-0770">savages</w> <pc xml:id="a02262-024-b-0780">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-024-b-0790">to</w> <w lemma="scythian" pos="j-nn" xml:id="a02262-024-b-0800">scythian</w> <w lemma="rock" pos="n2" xml:id="a02262-024-b-0810">rocks</w> <w lemma="confine" pos="vvn" xml:id="a02262-024-b-0820" reg="confined">confin'd</w> <pc xml:id="a02262-024-b-0830">,</pc> </l> <l xml:id="a02262-e110320"> <w lemma="who" pos="crq-r" xml:id="a02262-024-b-0840">who</w> <w lemma="know" pos="vvb" xml:id="a02262-024-b-0850">know</w> <w lemma="no" pos="d-x" xml:id="a02262-024-b-0860">no</w> <w lemma="god" pos="n1" xml:id="a02262-024-b-0870">god</w> <pc xml:id="a02262-024-b-0880">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-024-b-0890">nor</w> <w lemma="virtue" pos="n1" xml:id="a02262-024-b-0900" reg="virtue">vertue</w> <w lemma="of" pos="acp-p" xml:id="a02262-024-b-0910">of</w> <w lemma="the" pos="d" xml:id="a02262-024-b-0920">the</w> <w lemma="mind" pos="n1" xml:id="a02262-024-b-0930" reg="mind">minde</w> <pc xml:id="a02262-024-b-0940">,</pc> </l> <l xml:id="a02262-e110330"> <w lemma="but" pos="acp-cc" xml:id="a02262-024-b-0950">but</w> <w lemma="only" pos="av_j" xml:id="a02262-024-b-0960" reg="only">onely</w> <w lemma="sense" pos="n1" xml:id="a02262-024-b-0970">sense</w> <w lemma="pursue" pos="vvi" xml:id="a02262-024-b-0980">pursue</w> <pc xml:id="a02262-024-b-0990">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-024-b-1000">who</w> <w lemma="hunger" pos="n1" xml:id="a02262-024-b-1010">hunger</w> <w lemma="tame" pos="j" xml:id="a02262-024-b-1020">tame</w> </l> <l n="10" xml:id="a02262-e110340"> <w lemma="with" pos="acp-p" xml:id="a02262-024-b-1030">with</w> <w lemma="slaughter" pos="j_vn" xml:id="a02262-024-b-1040">slaughtered</w> <w lemma="life" pos="n2" xml:id="a02262-024-b-1050">lives</w> <pc xml:id="a02262-024-b-1060">;</pc> <w lemma="they" pos="pns" xml:id="a02262-024-b-1070">they</w> <pc xml:id="a02262-024-b-1080">,</pc> <w lemma="and" pos="cc" xml:id="a02262-024-b-1090">and</w> <w lemma="their" pos="po" xml:id="a02262-024-b-1100">their</w> <w lemma="food" pos="n1" xml:id="a02262-024-b-1110">food</w> <pc xml:id="a02262-024-b-1120">,</pc> <w lemma="the" pos="d" xml:id="a02262-024-b-1130">the</w> <w lemma="same" pos="d" xml:id="a02262-024-b-1140">same</w> <pc xml:id="a02262-024-b-1150">;</pc> </l> <l xml:id="a02262-e110350"> <w lemma="will" pos="vmd" xml:id="a02262-024-b-1160">would</w> <w lemma="this" pos="d" xml:id="a02262-024-b-1170">this</w> <w lemma="detest" pos="vvi" xml:id="a02262-024-b-1180">detest</w> <pc xml:id="a02262-024-b-1190" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e110360" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-024-b-1200" reg="chorus">chorvs</w> <pc xml:id="a02262-024-b-1210" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e110370"> <w lemma="vain" pos="j" xml:id="a02262-024-b-1220">vain</w> <w lemma="innocence" pos="n1" xml:id="a02262-024-b-1230">innocence</w> <pc xml:id="a02262-024-b-1240">!</pc> <w lemma="will" 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xml:id="a02262-025-a-0020" unit="sentence"/> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-025-a-0030" rendition="#hi" reg="nuncius">nvncivs</w> <pc xml:id="a02262-025-a-0040" unit="sentence" rendition="#hi">.</pc> </speaker> <l xml:id="a02262-e110400"> <w lemma="no" pos="uh-x" xml:id="a02262-025-a-0050">no</w> <w lemma="certain" pos="av_j" xml:id="a02262-025-a-0060">certainly</w> <pc xml:id="a02262-025-a-0070">:</pc> <w lemma="yet" pos="av" xml:id="a02262-025-a-0080">yet</w> <w lemma="so" pos="av" xml:id="a02262-025-a-0090">so</w> <w lemma="commiserate" pos="vvi" xml:id="a02262-025-a-0100">commiserate</w> <pc xml:id="a02262-025-a-0110">,</pc> </l> <l xml:id="a02262-e110410"> <w lemma="as" pos="acp-cs" xml:id="a02262-025-a-0120">as</w> <w lemma="pity" pos="n1" xml:id="a02262-025-a-0130" reg="pity">pittie</w> <w lemma="prove" pos="vvd" xml:id="a02262-025-a-0140" reg="proved">prov'd</w> <w lemma="more" pos="av-c_d" xml:id="a02262-025-a-0150">more</w> <w lemma="tyrannous" pos="j" xml:id="a02262-025-a-0160">tyrannous</w> <w lemma="than" pos="cs" xml:id="a02262-025-a-0170" reg="than">then</w> <w lemma="hate" pos="n1" xml:id="a02262-025-a-0180">hate</w> <pc xml:id="a02262-025-a-0190" unit="sentence">.</pc> </l> <l n="15" xml:id="a02262-e110420"> <w lemma="the" pos="d" xml:id="a02262-025-a-0200">the</w> <w lemma="curse" pos="j_vn" xml:id="a02262-025-a-0210">cursed</w> <w lemma="tree" pos="n1" xml:id="a02262-025-a-0220">tree</w> <w lemma="with" pos="acp-p" xml:id="a02262-025-a-0230">with</w> <w lemma="too" pos="av" xml:id="a02262-025-a-0240">too</w> <w lemma="much" pos="d" xml:id="a02262-025-a-0250">much</w> <w lemma="weight" pos="n1" xml:id="a02262-025-a-0260">weight</w> <w lemma="oppress" pos="vvn" xml:id="a02262-025-a-0270" reg="oppressed">opprest</w> </l> <l xml:id="a02262-e110430"> <w lemma="his" pos="po" xml:id="a02262-025-a-0280">his</w> <w lemma="stoop" pos="j_vg" xml:id="a02262-025-a-0290">stooping</w> <w lemma="shoulder" pos="n2" xml:id="a02262-025-a-0300">shoulders</w> <pc xml:id="a02262-025-a-0310">:</pc> <w lemma="death" pos="n1" xml:id="a02262-025-a-0320">death</w> <w lemma="have" pos="vvd" xml:id="a02262-025-a-0330">had</w> <w lemma="now" pos="av" xml:id="a02262-025-a-0340">now</w> <w lemma="release" pos="vvn" xml:id="a02262-025-a-0350" reg="released">releast</w> </l> <l xml:id="a02262-e110440"> <w lemma="his" pos="po" xml:id="a02262-025-a-0360">his</w> <w lemma="faint" pos="j_vg" xml:id="a02262-025-a-0370">fainting</w> <w lemma="soul" pos="n1" xml:id="a02262-025-a-0380">soul</w> <pc xml:id="a02262-025-a-0390">:</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-025-a-0400">but</w> <w lemma="oh" pos="uh" xml:id="a02262-025-a-0410" reg="oh">o</w> <pc xml:id="a02262-025-a-0420">,</pc> <w lemma="the" pos="d" xml:id="a02262-025-a-0430">the</w> <w lemma="lenity" pos="n1" xml:id="a02262-025-a-0440" reg="lenity">lenitie</w> </l> <l xml:id="a02262-e110450"> <w lemma="of" pos="acp-p" xml:id="a02262-025-a-0450">of</w> <w lemma="malice" pos="n1" xml:id="a02262-025-a-0460">malice</w> <w lemma="will" pos="vmd" xml:id="a02262-025-a-0470">would</w> <w lemma="not" pos="xx" xml:id="a02262-025-a-0480">not</w> <w lemma="suffer" pos="vvi" xml:id="a02262-025-a-0490">suffer</w> <w lemma="he" pos="pno" xml:id="a02262-025-a-0500">him</w> <w lemma="to" pos="acp-cs" xml:id="a02262-025-a-0510">to</w> <w lemma="die" pos="vvi" xml:id="a02262-025-a-0520">die</w> <pc xml:id="a02262-025-a-0530">,</pc> </l> <l xml:id="a02262-e110460"> <w lemma="part" pos="n1" xml:id="a02262-025-a-0540">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-025-a-0550">of</w> <w lemma="the" pos="d" xml:id="a02262-025-a-0560">the</w> <w lemma="load" pos="n1" xml:id="a02262-025-a-0570">load</w> <w lemma="impose" pos="vvn" xml:id="a02262-025-a-0580" reg="imposed">impos'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-025-a-0590">with</w> <w lemma="idle" pos="j" xml:id="a02262-025-a-0600">idle</w> <w lemma="scorn" pos="n1" xml:id="a02262-025-a-0610">scorn</w> </l> <l n="20" xml:id="a02262-e110470"> <w lemma="on" pos="acp-p" xml:id="a02262-025-a-0620">on</w> <w lemma="lybian" pos="j-nn" xml:id="a02262-025-a-0630">lybian</w> <w lemma="simon" pos="n1-nn" xml:id="a02262-025-a-0640">simon</w> <pc xml:id="a02262-025-a-0650">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-025-a-0660">in</w> <w lemma="cyrene" pos="n1-nn" xml:id="a02262-025-a-0670">cyrene</w> <w lemma="bear" pos="vvn" xml:id="a02262-025-a-0680">born</w> <pc xml:id="a02262-025-a-0690" unit="sentence">.</pc> </l> <l xml:id="a02262-e110480"> <w lemma="to" pos="acp-p" xml:id="a02262-025-a-0700">to</w> <w lemma="who" pos="crq-ro" xml:id="a02262-025-a-0710">whom</w> <w lemma="the" pos="d" xml:id="a02262-025-a-0720" type="contract1" reg="th'">th'</w> <w xml:id="a02262-025-a-0720c" type="contract2" lemma="affect" pos="j_vn" reg="affected" join="left">affected</w> <w lemma="quiet" pos="j" xml:id="a02262-025-a-0730">quiet</w> <w lemma="of" pos="acp-p" 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<w lemma="city" pos="n1" xml:id="a02262-025-a-0900" reg="city">citie</w> <w lemma="he" pos="pno" xml:id="a02262-025-a-0910">him</w> <w lemma="surprise" pos="vvi" xml:id="a02262-025-a-0920">surprise</w> <pc xml:id="a02262-025-a-0930">,</pc> </l> <l xml:id="a02262-e110510"> <w lemma="who" pos="crq-r" xml:id="a02262-025-a-0940">who</w> <w lemma="from" pos="acp-p" xml:id="a02262-025-a-0950">from</w> <w lemma="the" pos="d" xml:id="a02262-025-a-0960">the</w> <w lemma="vice" pos="n2" xml:id="a02262-025-a-0970">vices</w> <w lemma="of" pos="acp-p" xml:id="a02262-025-a-0980">of</w> <w lemma="the" pos="d" xml:id="a02262-025-a-0990">the</w> <w lemma="city" pos="n1" xml:id="a02262-025-a-1000" reg="city">citie</w> <w lemma="fly" pos="vvz" xml:id="a02262-025-a-1010">flies</w> <pc xml:id="a02262-025-a-1020">:</pc> </l> <l n="25" xml:id="a02262-e110520"> <w lemma="who" pos="crq-r" xml:id="a02262-025-a-1030">who</w> <w lemma="bear" pos="vvz" xml:id="a02262-025-a-1040" reg="bears">beares</w> <w lemma="not" pos="xx" xml:id="a02262-025-a-1050">not</w> <w lemma="his" pos="po" xml:id="a02262-025-a-1060">his</w> <w lemma="own" pos="d" xml:id="a02262-025-a-1070">own</w> <w lemma="burden" pos="n1" xml:id="a02262-025-a-1080">burden</w> <pc xml:id="a02262-025-a-1090">,</pc> <w lemma="that" pos="cs" xml:id="a02262-025-a-1100">that</w> <w lemma="none" pos="pi-x" xml:id="a02262-025-a-1110">none</w> <w lemma="may" pos="vmb" xml:id="a02262-025-a-1120">may</w> </l> <l xml:id="a02262-e110530"> <w lemma="misdoubt" pos="vvi" xml:id="a02262-025-a-1130">misdoubt</w> <pc xml:id="a02262-025-a-1140">,</pc> <w lemma="the" pos="d" xml:id="a02262-025-a-1150">the</w> <w lemma="innocent" pos="n1_j" xml:id="a02262-025-a-1160">innocent</w> <w lemma="become" pos="vvd" xml:id="a02262-025-a-1170">became</w> <w lemma="their" pos="po" xml:id="a02262-025-a-1180">their</w> <w lemma="prey" pos="n1" xml:id="a02262-025-a-1190">prey</w> <pc xml:id="a02262-025-a-1200" unit="sentence">.</pc> </l> </sp> <sp 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reg="suffered">suffer'd</w> <pc xml:id="a02262-025-a-1350">,</pc> <w lemma="and" pos="cc" xml:id="a02262-025-a-1360">and</w> <w lemma="the" pos="d" xml:id="a02262-025-a-1370">the</w> <w lemma="manner" pos="n1" xml:id="a02262-025-a-1380">manner</w> <w lemma="show" pos="vvb" xml:id="a02262-025-a-1390">show</w> <pc xml:id="a02262-025-a-1400">;</pc> </l> <l xml:id="a02262-e110570"> <w lemma="what" pos="crq-q" xml:id="a02262-025-a-1410">what</w> <w lemma="word" pos="n2" xml:id="a02262-025-a-1420">words</w> <w lemma="break" pos="vvd" xml:id="a02262-025-a-1430" reg="broke">brake</w> <w lemma="from" pos="acp-p" xml:id="a02262-025-a-1440">from</w> <w lemma="his" pos="po" xml:id="a02262-025-a-1450">his</w> <w lemma="sorrow" pos="n1" xml:id="a02262-025-a-1460">sorrow</w> <pc xml:id="a02262-025-a-1470">;</pc> <w lemma="give" pos="vvb" xml:id="a02262-025-a-1480">give</w> <w lemma="thy" pos="po" xml:id="a02262-025-a-1490">thy</w> <w lemma="tongue" pos="n1" xml:id="a02262-025-a-1500">tongue</w> </l> 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unit="sentence">.</pc> </l> </sp> <pb facs="25" n="43" xml:id="a02262-025-b"/> <sp xml:id="a02262-e110610" who="a02262-nuntius_1"> <speaker> <w lemma="1." pos="crd" xml:id="a02262-025-b-0010">1.</w> <pc xml:id="a02262-025-b-0020" unit="sentence"/> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-025-b-0030" rendition="#hi" reg="nuncius">nvncivs</w> <pc xml:id="a02262-025-b-0040" unit="sentence" rendition="#hi">.</pc> </speaker> <l xml:id="a02262-e110620"> <w lemma="without" pos="acp-p" xml:id="a02262-025-b-0050" reg="without">with-out</w> <w lemma="the" pos="d" xml:id="a02262-025-b-0060">the</w> <w lemma="city" pos="n1" xml:id="a02262-025-b-0070" reg="city">citie</w> <pc xml:id="a02262-025-b-0080">,</pc> <w lemma="on" pos="acp-p" xml:id="a02262-025-b-0090">on</w> <w lemma="that" pos="d" xml:id="a02262-025-b-0100">that</w> <w lemma="side" pos="n1" xml:id="a02262-025-b-0110">side</w> <w lemma="which" pos="crq-r" xml:id="a02262-025-b-0120">which</w> <w lemma="lie" pos="vvz" 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lemma="steel" pos="n1" xml:id="a02262-025-b-1930">steel</w> <w lemma="now" pos="av" xml:id="a02262-025-b-1940">now</w> <w lemma="bore" pos="vvn" xml:id="a02262-025-b-1950" reg="bored">bor'd</w> <w lemma="his" pos="po" xml:id="a02262-025-b-1960">his</w> <w lemma="foot" pos="n2" xml:id="a02262-025-b-1970">feet</w> <pc xml:id="a02262-025-b-1980">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-025-b-1990">whose</w> <w lemma="slit" pos="vvb" xml:id="a02262-025-b-2000">slit</w> <w lemma="vein" pos="n2" xml:id="a02262-025-b-2010" reg="veins">veines</w> <w lemma="spout" pos="vvi" xml:id="a02262-025-b-2020">spout</w> </l> <l xml:id="a02262-e110850"> <w lemma="like" pos="acp-p" xml:id="a02262-025-b-2030">like</w> <w lemma="pierce" pos="vvn" xml:id="a02262-025-b-2040">pierced</w> <w lemma="conduit" pos="n2" xml:id="a02262-025-b-2050">conduits</w> <pc xml:id="a02262-025-b-2060">;</pc> <w lemma="both" pos="d" xml:id="a02262-025-b-2070">both</w> <w lemma="his" pos="po" xml:id="a02262-025-b-2080">his</w> <w lemma="arm" pos="n2" xml:id="a02262-025-b-2090" reg="arms">armes</w> <w lemma="strechtout" pos="zz" xml:id="a02262-025-b-2100">strechtout</w> <pc xml:id="a02262-025-b-2110" unit="sentence">.</pc> </l> <pb facs="26" n="44" xml:id="a02262-026-a"/> <l xml:id="a02262-e110860"> <w lemma="his" pos="po" xml:id="a02262-026-a-0010">his</w> <w lemma="hand" pos="n2" xml:id="a02262-026-a-0020">hands</w> <w lemma="fix" pos="vvn" xml:id="a02262-026-a-0030" reg="fixed">fixt</w> <w lemma="with" pos="acp-p" xml:id="a02262-026-a-0040">with</w> <w lemma="two" pos="crd" xml:id="a02262-026-a-0050">two</w> <w lemma="nail" pos="n2" xml:id="a02262-026-a-0060" reg="nails">nailes</w> <pc xml:id="a02262-026-a-0070" unit="sentence">.</pc> <w lemma="while" pos="cs" xml:id="a02262-026-a-0080">while</w> <w lemma="his" pos="po" xml:id="a02262-026-a-0090">his</w> <w lemma="great" pos="j" xml:id="a02262-026-a-0100">great</w> <w lemma="soul" pos="n1" xml:id="a02262-026-a-0110" reg="soul">soule</w> </l> <l xml:id="a02262-e110870"> <w lemma="these" pos="d" xml:id="a02262-026-a-0120">these</w> <w lemma="torture" pos="n2" xml:id="a02262-026-a-0130">tortures</w> <w lemma="suffer" pos="vvn" xml:id="a02262-026-a-0140" reg="suffered">suffer'd</w> <pc xml:id="a02262-026-a-0150">,</pc> <w lemma="while" pos="cs" xml:id="a02262-026-a-0160">while</w> <w lemma="the" pos="d" xml:id="a02262-026-a-0170">the</w> <w lemma="rise" pos="j_vg" xml:id="a02262-026-a-0180">rising</w> <w lemma="bowl" pos="n1" xml:id="a02262-026-a-0190" reg="bowl">bole</w> </l> <l xml:id="a02262-e110880"> <w lemma="forsake" pos="vvd" xml:id="a02262-026-a-0200">forsook</w> <w lemma="the" pos="d" xml:id="a02262-026-a-0210">the</w> <w lemma="earth" pos="n1" xml:id="a02262-026-a-0220">earth</w> <pc xml:id="a02262-026-a-0230">,</pc> <w lemma="and" pos="cc" xml:id="a02262-026-a-0240">and</w> <w lemma="crimson" pos="j" xml:id="a02262-026-a-0250">crimson</w> <w lemma="torrent" pos="n2" xml:id="a02262-026-a-0260">torrents</w> <w lemma="spring" pos="vvn" xml:id="a02262-026-a-0270">sprung</w> </l> <l n="60" xml:id="a02262-e110890"> <w lemma="from" pos="acp-p" xml:id="a02262-026-a-0280">from</w> <w lemma="his" pos="po" xml:id="a02262-026-a-0290">his</w> <w lemma="fresh" pos="j" xml:id="a02262-026-a-0300">fresh</w> <w lemma="wound" pos="n2" xml:id="a02262-026-a-0310">wounds</w> <pc xml:id="a02262-026-a-0320">,</pc> <w lemma="he" pos="pns" xml:id="a02262-026-a-0330">he</w> <w lemma="give" pos="vvd" xml:id="a02262-026-a-0340">gave</w> <w lemma="his" pos="po" xml:id="a02262-026-a-0350">his</w> <w lemma="grief" pos="n1" xml:id="a02262-026-a-0360">grief</w> <w lemma="no" pos="d-x" xml:id="a02262-026-a-0370">no</w> <w lemma="tongue" pos="n1" xml:id="a02262-026-a-0380">tongue</w> <pc xml:id="a02262-026-a-0390" unit="sentence">.</pc> </l> <l xml:id="a02262-e110900"> <w lemma="the" pos="d" xml:id="a02262-026-a-0400">the</w> <w lemma="cross" pos="n1" xml:id="a02262-026-a-0410" reg="cross">crosse</w> <w lemma="advance" pos="vvn" xml:id="a02262-026-a-0420" reg="advanced">advanc'd</w> <w lemma="and" pos="cc" xml:id="a02262-026-a-0430">and</w> <w lemma="fix" pos="vvn" xml:id="a02262-026-a-0440" reg="fixed">fixt</w> <pc xml:id="a02262-026-a-0450">;</pc> <w lemma="then" pos="av" xml:id="a02262-026-a-0460">then</w> <pc xml:id="a02262-026-a-0470">,</pc> <w lemma="as" pos="acp-av" xml:id="a02262-026-a-0480">as</w> <w lemma="more" pos="av-c_d" xml:id="a02262-026-a-0490">more</w> <w lemma="nigh" pos="av_j" xml:id="a02262-026-a-0500">nigh</w> </l> <l xml:id="a02262-e110910"> <w lemma="to" pos="acp-p" xml:id="a02262-026-a-0510">to</w> <w lemma="his" pos="po" xml:id="a02262-026-a-0520">his</w> <w lemma="own" pos="d" xml:id="a02262-026-a-0530">own</w> <w lemma="heaven" pos="n1" xml:id="a02262-026-a-0540">heaven</w> <pc xml:id="a02262-026-a-0550">,</pc> <w lemma="his" pos="po" xml:id="a02262-026-a-0560">his</w> <w lemma="eye" pos="n2" xml:id="a02262-026-a-0570">eyes</w> <w lemma="bend" pos="vvn" xml:id="a02262-026-a-0580">bent</w> <w lemma="on" pos="acp-p" xml:id="a02262-026-a-0590">on</w> <w lemma="the" pos="d" xml:id="a02262-026-a-0600">the</w> <w lemma="sky" pos="n1" xml:id="a02262-026-a-0610" reg="sky">skie</w> <pc xml:id="a02262-026-a-0620">,</pc> </l> <l xml:id="a02262-e110920"> <w lemma="among" pos="acp-p" xml:id="a02262-026-a-0630">among</w> <w lemma="such" pos="d" xml:id="a02262-026-a-0640">such</w> <w lemma="never" pos="av-x" xml:id="a02262-026-a-0650">never</w> <w lemma="to" pos="acp-cs" xml:id="a02262-026-a-0660">to</w> <w lemma="be" pos="vvi" xml:id="a02262-026-a-0670">be</w> <w lemma="equal" pos="vvn" xml:id="a02262-026-a-0680" reg="equalled">equal'd</w> <w lemma="woe" pos="n2" xml:id="a02262-026-a-0690">woes</w> </l> <l xml:id="a02262-e110930"> <pc join="right" xml:id="a02262-026-a-0700">(</pc> <w lemma="who" pos="crq-r" xml:id="a02262-026-a-0710">who</w> <w lemma="will" pos="vmd" xml:id="a02262-026-a-0720">would</w> <w lemma="believe" pos="vvi" xml:id="a02262-026-a-0730" reg="believe">beleeve</w> <w lemma="it" pos="pn" xml:id="a02262-026-a-0740">it</w> <pc xml:id="a02262-026-a-0750">!</pc> <pc xml:id="a02262-026-a-0760">)</pc> <w lemma="pity" pos="vvz" xml:id="a02262-026-a-0770">pities</w> <w lemma="his" pos="po" xml:id="a02262-026-a-0780">his</w> <w lemma="stern" pos="j" xml:id="a02262-026-a-0790">stern</w> <w lemma="foe" pos="n2" xml:id="a02262-026-a-0800">foes</w> <pc xml:id="a02262-026-a-0810">;</pc> </l> <l n="65" xml:id="a02262-e110940"> <w lemma="and" pos="cc" xml:id="a02262-026-a-0820">and</w> <w lemma="think" pos="vvz" xml:id="a02262-026-a-0830">thinks</w> <w lemma="those" pos="d" xml:id="a02262-026-a-0840">those</w> <w lemma="false" pos="j" xml:id="a02262-026-a-0850">false</w> <w lemma="contriver" pos="n2" xml:id="a02262-026-a-0860">contrivers</w> <pc xml:id="a02262-026-a-0870">,</pc> <w lemma="those" pos="d" xml:id="a02262-026-a-0880">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-026-a-0890">who</w> <w lemma="gore" pos="vvd" xml:id="a02262-026-a-0900" reg="gored">gor'd</w> </l> <l xml:id="a02262-e110950"> <w lemma="his" pos="po" xml:id="a02262-026-a-0910">his</w> <w lemma="flesh" pos="n1" xml:id="a02262-026-a-0920">flesh</w> <w lemma="with" pos="acp-p" xml:id="a02262-026-a-0930">with</w> <w lemma="wound" pos="n2" xml:id="a02262-026-a-0940">wounds</w> <pc xml:id="a02262-026-a-0950">,</pc> <w lemma="more" pos="av-c_d" xml:id="a02262-026-a-0960">more</w> <w lemma="fit" pos="j" xml:id="a02262-026-a-0970">fit</w> <w lemma="to" pos="acp-cs" xml:id="a02262-026-a-0980">to</w> <w lemma="be" pos="vvi" xml:id="a02262-026-a-0990">be</w> <w lemma="deplore" pos="vvn" xml:id="a02262-026-a-1000" reg="deplored">deplor'd</w> <pc xml:id="a02262-026-a-1010">:</pc> </l> <l xml:id="a02262-e110960"> <w lemma="who" pos="crq-r" xml:id="a02262-026-a-1020">who</w> <w lemma="even" pos="av" xml:id="a02262-026-a-1030">even</w> <w lemma="their" pos="po" xml:id="a02262-026-a-1040">their</w> <w lemma="merit" pos="j_vn" xml:id="a02262-026-a-1050">merited</w> <w lemma="destruction" pos="n1" xml:id="a02262-026-a-1060">destruction</w> <w lemma="fear" pos="vvz" xml:id="a02262-026-a-1070" reg="fears">feares</w> <pc xml:id="a02262-026-a-1080">;</pc> </l> <l xml:id="a02262-e110970"> <w lemma="and" pos="cc" xml:id="a02262-026-a-1090">and</w> <w lemma="false" pos="av_j" xml:id="a02262-026-a-1100">falsely</w> <w lemma="judge" pos="vvn" xml:id="a02262-026-a-1110" reg="judged">judg'd</w> <pc xml:id="a02262-026-a-1120">,</pc> <w lemma="the" pos="d" xml:id="a02262-026-a-1130">the</w> <w lemma="true" pos="av_j" xml:id="a02262-026-a-1140">truly</w> <w lemma="guilty" pos="j" xml:id="a02262-026-a-1150">guilty</w> <w lemma="clear" pos="vvz" xml:id="a02262-026-a-1160" reg="clears">cleares</w> <pc xml:id="a02262-026-a-1170" unit="sentence">.</pc> </l> <l xml:id="a02262-e110980"> <w lemma="father" pos="n1" xml:id="a02262-026-a-1180">father</w> <pc xml:id="a02262-026-a-1190">,</pc> <w lemma="he" pos="pns" xml:id="a02262-026-a-1200">he</w> <w lemma="cry" pos="vvz" xml:id="a02262-026-a-1210">cries</w> <pc xml:id="a02262-026-a-1220">,</pc> <w lemma="forgive" pos="vvb" xml:id="a02262-026-a-1230">forgive</w> <w lemma="this" pos="d" xml:id="a02262-026-a-1240">this</w> <w lemma="sin" pos="n1" xml:id="a02262-026-a-1250" reg="sin">sinne</w> <pc xml:id="a02262-026-a-1260">:</pc> <w lemma="they" pos="pns" xml:id="a02262-026-a-1270">they</w> <w lemma="know" pos="vvd" xml:id="a02262-026-a-1280">knew</w> </l> <l n="70" xml:id="a02262-e110990"> <w lemma="not" pos="xx" xml:id="a02262-026-a-1290">not</w> <w lemma="what" pos="crq-r" xml:id="a02262-026-a-1300">what</w> <w lemma="they" pos="pns" xml:id="a02262-026-a-1310">they</w> <w lemma="do" pos="vvd" xml:id="a02262-026-a-1320">did</w> <pc xml:id="a02262-026-a-1330">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-026-a-1340">nor</w> <w lemma="know" pos="vvb" xml:id="a02262-026-a-1350">know</w> <w lemma="what" pos="crq-r" xml:id="a02262-026-a-1360">what</w> <w lemma="now" pos="av" xml:id="a02262-026-a-1370">now</w> <w lemma="they" pos="pns" xml:id="a02262-026-a-1380">they</w> <w lemma="do" pos="vvb" xml:id="a02262-026-a-1390">do</w> <pc xml:id="a02262-026-a-1400" unit="sentence">.</pc> </l> <l xml:id="a02262-e111000"> <w lemma="meanwhile" pos="av" xml:id="a02262-026-a-1410" reg="meanwhile">mean-while</w> <w lemma="the" pos="d" xml:id="a02262-026-a-1420">the</w> <w lemma="soldier" pos="n2" xml:id="a02262-026-a-1430" reg="soldiers">souldiers</w> <pc xml:id="a02262-026-a-1440">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-026-a-1450">who</w> <w lemma="in" pos="acp-p" xml:id="a02262-026-a-1460">in</w> <w lemma="blood" pos="n1" xml:id="a02262-026-a-1470" reg="blood">bloud</w> <w lemma="delight" pos="n1" xml:id="a02262-026-a-1480">delight</w> <pc xml:id="a02262-026-a-1490">,</pc> </l> <l xml:id="a02262-e111010"> <w lemma="with" pos="acp-p" xml:id="a02262-026-a-1500">with</w> <w lemma="heart" pos="n2" xml:id="a02262-026-a-1510">hearts</w> <w lemma="more" pos="av-c_d" xml:id="a02262-026-a-1520">more</w> <w lemma="hard" pos="j" xml:id="a02262-026-a-1530">hard</w> <w lemma="than" pos="cs" xml:id="a02262-026-a-1540" reg="than">then</w> <w lemma="rock" pos="n2" xml:id="a02262-026-a-1550">rocks</w> <pc xml:id="a02262-026-a-1560">,</pc> <w lemma="behold" pos="vvb" xml:id="a02262-026-a-1570">behold</w> <w lemma="this" pos="d" xml:id="a02262-026-a-1580">this</w> <w lemma="sight" pos="n1" xml:id="a02262-026-a-1590">sight</w> <pc xml:id="a02262-026-a-1600">;</pc> </l> <l xml:id="a02262-e111020"> <w lemma="and" pos="cc" xml:id="a02262-026-a-1610">and</w> <w lemma="savage" pos="j" xml:id="a02262-026-a-1620">savage</w> <w lemma="rigour" pos="n1" xml:id="a02262-026-a-1630" reg="rigour">rigor</w> <w lemma="never" pos="av-x" xml:id="a02262-026-a-1640">never</w> <w lemma="reconcile" pos="vvn" xml:id="a02262-026-a-1650" reg="reconciled">reconcil'd</w> </l> <l xml:id="a02262-e111030"> <w lemma="to" pos="acp-p" xml:id="a02262-026-a-1660">to</w> <w lemma="pity" pos="n1" xml:id="a02262-026-a-1670" reg="pity">pitty</w> <pc xml:id="a02262-026-a-1680">,</pc> <w lemma="all" pos="d" xml:id="a02262-026-a-1690">all</w> <w lemma="humanity" pos="n1" xml:id="a02262-026-a-1700" reg="humanity">humanitie</w> <w lemma="exile" pos="vvn" xml:id="a02262-026-a-1710" reg="exiled">exil'd</w> <pc xml:id="a02262-026-a-1720">:</pc> </l> <l n="75" xml:id="a02262-e111040"> <w lemma="who" pos="crq-r" xml:id="a02262-026-a-1730">who</w> <pc xml:id="a02262-026-a-1740">,</pc> <w lemma="use" pos="vvn" xml:id="a02262-026-a-1750" reg="used">us'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-026-a-1760">to</w> <w lemma="pillage" pos="n1" xml:id="a02262-026-a-1770">pillage</w> <pc xml:id="a02262-026-a-1780">,</pc> <w lemma="now" pos="av" xml:id="a02262-026-a-1790">now</w> <w lemma="intend" pos="vvb" xml:id="a02262-026-a-1800">intend</w> <w lemma="their" pos="po" xml:id="a02262-026-a-1810">their</w> <w lemma="prey" pos="n1" xml:id="a02262-026-a-1820">prey</w> <pc xml:id="a02262-026-a-1830">;</pc> </l> <l xml:id="a02262-e111050"> <w lemma="nor" pos="cc-x" xml:id="a02262-026-a-1840">nor</w> <w lemma="for" pos="acp-p" xml:id="a02262-026-a-1850">for</w> <w lemma="his" pos="po" xml:id="a02262-026-a-1860">his</w> <w lemma="death" pos="n1" xml:id="a02262-026-a-1870">death</w> <pc xml:id="a02262-026-a-1880">,</pc> <w lemma="though" pos="acp-cs" xml:id="a02262-026-a-1890">though</w> <w lemma="then" pos="av" xml:id="a02262-026-a-1900">then</w> <w lemma="a" pos="d" xml:id="a02262-026-a-1910">a</w> <w lemma="die" pos="j_vg" xml:id="a02262-026-a-1920">dying</w> <pc xml:id="a02262-026-a-1930">,</pc> <w lemma="stay" pos="vvb" xml:id="a02262-026-a-1940">stay</w> <pc xml:id="a02262-026-a-1950">;</pc> </l> <l xml:id="a02262-e111060"> <w lemma="but" pos="acp-cc" xml:id="a02262-026-a-1960">but</w> <w lemma="he" pos="pns" xml:id="a02262-026-a-1970">he</w> <w lemma="alive" pos="j" xml:id="a02262-026-a-1980">alive</w> <pc xml:id="a02262-026-a-1990">,</pc> <w lemma="and" pos="cc" xml:id="a02262-026-a-2000">and</w> <w lemma="look" pos="vvg" xml:id="a02262-026-a-2010">looking</w> <w lemma="on" pos="acp-av" xml:id="a02262-026-a-2020">on</w> <pc xml:id="a02262-026-a-2030">,</pc> <w lemma="divide" pos="vvb" xml:id="a02262-026-a-2040">divide</w> </l> <l xml:id="a02262-e111070"> <w lemma="the" pos="d" xml:id="a02262-026-a-2050">the</w> <w lemma="spoil" pos="n1" xml:id="a02262-026-a-2060">spoil</w> <pc xml:id="a02262-026-a-2070">;</pc> <w lemma="yet" pos="av" xml:id="a02262-026-a-2080">yet</w> <w lemma="more" pos="d-c" xml:id="a02262-026-a-2090">more</w> <w lemma="in" pos="acp-p" xml:id="a02262-026-a-2100">in</w> <w lemma="the" pos="d" xml:id="a02262-026-a-2110">the</w> <w lemma="spectator" pos="n1" xml:id="a02262-026-a-2120" reg="spectator">spectatour</w> <w lemma="joy" pos="vvd" xml:id="a02262-026-a-2130" reg="joyed">joy'd</w> <pc xml:id="a02262-026-a-2140" unit="sentence">.</pc> </l> <l xml:id="a02262-e111080"> <w lemma="fury" pos="n1" xml:id="a02262-026-a-2150">fury</w> <w lemma="in" pos="acp-p" xml:id="a02262-026-a-2160">in</w> <w lemma="trifle" pos="n2" xml:id="a02262-026-a-2170">trifles</w> <w lemma="sport" pos="n2" xml:id="a02262-026-a-2180">sports</w> <pc xml:id="a02262-026-a-2190">:</pc> <w lemma="their" pos="po" xml:id="a02262-026-a-2200">their</w> <w lemma="scorn" pos="n1" xml:id="a02262-026-a-2210">scorn</w> <w lemma="his" pos="po" xml:id="a02262-026-a-2220">his</w> <w lemma="poor" pos="j" xml:id="a02262-026-a-2230" reg="poor">poore</w> <pc xml:id="a02262-026-a-2240">,</pc> </l> <l n="80" xml:id="a02262-e111090"> <w lemma="yet" pos="av" xml:id="a02262-026-a-2250">yet</w> <w lemma="part" pos="vvd" xml:id="a02262-026-a-2260">parted</w> <w lemma="garment" pos="n2" xml:id="a02262-026-a-2270">garments</w> <pc xml:id="a02262-026-a-2280">,</pc> <w lemma="distribute" pos="vvi" xml:id="a02262-026-a-2290">distribute</w> <w lemma="to" pos="acp-p" xml:id="a02262-026-a-2300">to</w> <w lemma="four" pos="crd" xml:id="a02262-026-a-2310" reg="four">foure</w> <pc xml:id="a02262-026-a-2320" unit="sentence">.</pc> </l> <l xml:id="a02262-e111100"> <w lemma="his" pos="po" xml:id="a02262-026-a-2330">his</w> <w lemma="inward" pos="j" xml:id="a02262-026-a-2340">inward</w> <w lemma="robe" pos="n1" xml:id="a02262-026-a-2350">robe</w> <pc xml:id="a02262-026-a-2360">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-026-a-2370">with</w> <w lemma="one" pos="crd" xml:id="a02262-026-a-2380">one</w> <w lemma="contexture" pos="n1" xml:id="a02262-026-a-2390">contexture</w> <w lemma="knit" pos="vvn" xml:id="a02262-026-a-2400">knit</w> <pc xml:id="a02262-026-a-2410">,</pc> </l> <l xml:id="a02262-e111110"> <w lemma="nor" pos="cc-x" xml:id="a02262-026-a-2420">nor</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-a-2430">of</w> <w lemma="the" pos="d" xml:id="a02262-026-a-2440">the</w> <w lemma="like" pos="j" xml:id="a02262-026-a-2450">like</w> <w lemma="division" pos="n1" xml:id="a02262-026-a-2460">division</w> <w lemma="will" pos="vmd" xml:id="a02262-026-a-2470">would</w> <w lemma="admit" pos="vvi" xml:id="a02262-026-a-2480">admit</w> <pc xml:id="a02262-026-a-2490">,</pc> </l> <pb facs="26" n="45" xml:id="a02262-026-b"/> <l xml:id="a02262-e111120"> <w lemma="their" pos="po" xml:id="a02262-026-b-0010">their</w> <w lemma="vote" pos="n2" xml:id="a02262-026-b-0020">votes</w> <w lemma="to" pos="acp-p" xml:id="a02262-026-b-0030">to</w> <w lemma="the" pos="d" xml:id="a02262-026-b-0040">the</w> <w lemma="dispose" pos="n1" xml:id="a02262-026-b-0050">dispose</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-0060">of</w> <w lemma="lot" pos="n2" xml:id="a02262-026-b-0070">lots</w> <w lemma="refer" pos="vvb" xml:id="a02262-026-b-0080" reg="refer">referre</w> <pc xml:id="a02262-026-b-0090">,</pc> </l> <l xml:id="a02262-e111130"> <w lemma="elect" pos="vvg" xml:id="a02262-026-b-0100">electing</w> <w lemma="chance" pos="n1" xml:id="a02262-026-b-0110">chance</w> <w lemma="for" pos="acp-p" xml:id="a02262-026-b-0120">for</w> <w lemma="their" pos="po" xml:id="a02262-026-b-0130">their</w> <w lemma="blind" pos="j" xml:id="a02262-026-b-0140" reg="blind">blinde</w> <w lemma="arbiter" pos="n1" xml:id="a02262-026-b-0150">arbiter</w> <pc xml:id="a02262-026-b-0160" unit="sentence">.</pc> </l> <l n="85" xml:id="a02262-e111140"> <w lemma="nor" pos="cc-x" xml:id="a02262-026-b-0170">nor</w> <w lemma="be" pos="vvd" xml:id="a02262-026-b-0180" reg="was" type="contract1">wa</w> <w xml:id="a02262-026-b-0180c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">st</w> <w lemma="the" pos="d" xml:id="a02262-026-b-0190">the</w> <w lemma="least" pos="d-s" xml:id="a02262-026-b-0200">least</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-0210">of</w> <w lemma="evil" pos="n2_j" xml:id="a02262-026-b-0220">evils</w> <w lemma="to" pos="acp-cs" xml:id="a02262-026-b-0230">to</w> <w lemma="behold" pos="vvi" xml:id="a02262-026-b-0240">behold</w> </l> <l xml:id="a02262-e111150"> <w lemma="the" pos="d" xml:id="a02262-026-b-0250">th'</w> <w lemma="ignoble" pos="j" xml:id="a02262-026-b-0260">ignoble</w> <w lemma="partner" pos="n2" xml:id="a02262-026-b-0270">partners</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-0280">of</w> <w lemma="his" pos="po" xml:id="a02262-026-b-0290">his</w> <w lemma="pain" pos="n1" xml:id="a02262-026-b-0300">pain</w> <pc xml:id="a02262-026-b-0310">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-026-b-0320">who</w> <w lemma="old" pos="j" xml:id="a02262-026-b-0330">old</w> </l> <l xml:id="a02262-e111160"> <w lemma="in" pos="acp-p" xml:id="a02262-026-b-0340">in</w> <w lemma="mischief" pos="n1" xml:id="a02262-026-b-0350">mischief</w> <w lemma="robe" pos="vvn" xml:id="a02262-026-b-0360" reg="robbed">rob'd</w> <w lemma="the" pos="d" xml:id="a02262-026-b-0370">the</w> <w lemma="murder" pos="j_vn" xml:id="a02262-026-b-0380" reg="murdered">murder'd</w> <w lemma="passenger" pos="n2" xml:id="a02262-026-b-0390">passengers</w> <pc xml:id="a02262-026-b-0400">;</pc> </l> <l xml:id="a02262-e111170"> <w lemma="follow" pos="vvn" xml:id="a02262-026-b-0410" reg="followed">follow'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-026-b-0420">by</w> <w lemma="troop" pos="n2" xml:id="a02262-026-b-0430">troops</w> <pc xml:id="a02262-026-b-0440">,</pc> <w lemma="that" pos="cs" xml:id="a02262-026-b-0450">that</w> <w lemma="fill" pos="vvd" xml:id="a02262-026-b-0460" reg="filled">fill'd</w> <w lemma="the" pos="d" xml:id="a02262-026-b-0470">the</w> <w lemma="night" pos="n1" xml:id="a02262-026-b-0480">night</w> <w lemma="with" pos="acp-p" xml:id="a02262-026-b-0490">with</w> <w lemma="fear" pos="n2" xml:id="a02262-026-b-0500" reg="fears">feares</w> <pc xml:id="a02262-026-b-0510" unit="sentence">.</pc> </l> <l xml:id="a02262-e111180"> <w lemma="while" pos="n1" xml:id="a02262-026-b-0520">while</w> <w lemma="thus" pos="av" xml:id="a02262-026-b-0530">thus</w> <w lemma="they" pos="pns" xml:id="a02262-026-b-0540">they</w> <w lemma="hang" pos="vvd" xml:id="a02262-026-b-0550">hung</w> <pc xml:id="a02262-026-b-0560">,</pc> <w lemma="none" pos="pi-x" xml:id="a02262-026-b-0570">none</w> <w lemma="can" pos="vmd" xml:id="a02262-026-b-0580">could</w> <w lemma="the" pos="d" xml:id="a02262-026-b-0590">the</w> <w lemma="doubt" pos="n1" xml:id="a02262-026-b-0600">doubt</w> <w lemma="explain" pos="vvi" xml:id="a02262-026-b-0610">explain</w> <pc xml:id="a02262-026-b-0620">,</pc> </l> <l xml:id="a02262-e111190"> <w lemma="whether" pos="cs" xml:id="a02262-026-b-0630" reg="whether">vvhether</w> <w lemma="he" pos="pns" xml:id="a02262-026-b-0640">he</w> <w lemma="more" pos="av-c_d" xml:id="a02262-026-b-0650">more</w> <w lemma="have" pos="vvd" xml:id="a02262-026-b-0660">had</w> <w lemma="save" pos="vvn" xml:id="a02262-026-b-0670" reg="saved">sav'd</w> <w lemma="then" pos="av" xml:id="a02262-026-b-0680">then</w> <w lemma="they" pos="pns" xml:id="a02262-026-b-0690">they</w> <w lemma="have" pos="vvd" xml:id="a02262-026-b-0700">had</w> <w lemma="slay" pos="vvn" xml:id="a02262-026-b-0710">slain</w> <pc xml:id="a02262-026-b-0720" unit="sentence">.</pc> </l> <l n="90" xml:id="a02262-e111200"> <w lemma="the" pos="d" xml:id="a02262-026-b-0730">the</w> <w lemma="numerous" pos="j" xml:id="a02262-026-b-0740">numerous</w> <w lemma="index" pos="n1" xml:id="a02262-026-b-0750">index</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-0760">of</w> <w lemma="each" pos="d" xml:id="a02262-026-b-0770">each</w> <w lemma="bloody" pos="j" xml:id="a02262-026-b-0780" reg="bloody">bloudy</w> <w lemma="deed" pos="n1" xml:id="a02262-026-b-0790">deed</w> </l> <l xml:id="a02262-e111210"> <w lemma="now" pos="av" xml:id="a02262-026-b-0800">now</w> <w lemma="brand" pos="vvi" xml:id="a02262-026-b-0810">brand</w> <w lemma="their" pos="po" xml:id="a02262-026-b-0820">their</w> <w lemma="life" pos="n2" xml:id="a02262-026-b-0830">lives</w> <pc xml:id="a02262-026-b-0840">:</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-026-b-0850">when</w> <w lemma="those" pos="d" xml:id="a02262-026-b-0860">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-026-b-0870">who</w> <w lemma="can" pos="vmd" xml:id="a02262-026-b-0880">could</w> <w lemma="not" pos="xx" xml:id="a02262-026-b-0890">not</w> <w lemma="read" pos="vvi" xml:id="a02262-026-b-0900">read</w> </l> <l xml:id="a02262-e111220"> <w lemma="at" pos="acp-p" xml:id="a02262-026-b-0910">at</w> <w lemma="such" pos="d" xml:id="a02262-026-b-0920">such</w> <w lemma="a" pos="d" xml:id="a02262-026-b-0930">a</w> <w lemma="distance" pos="n1" xml:id="a02262-026-b-0940">distance</w> <pc xml:id="a02262-026-b-0950">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-0960">of</w> <w lemma="the" pos="d" xml:id="a02262-026-b-0970">the</w> <w lemma="next" pos="ord" xml:id="a02262-026-b-0980">next</w> <w lemma="inquire" pos="vvi" xml:id="a02262-026-b-0990">inquire</w> </l> <l xml:id="a02262-e111230"> <w lemma="for" pos="acp-p" xml:id="a02262-026-b-1000">for</w> <w lemma="what" pos="crq-r" xml:id="a02262-026-b-1010">what</w> <w lemma="they" pos="pns" xml:id="a02262-026-b-1020">they</w> <w lemma="die" pos="vvd" xml:id="a02262-026-b-1030" reg="died">dy'd</w> <pc xml:id="a02262-026-b-1040">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-026-b-1050">who</w> <w lemma="have" pos="vvd" xml:id="a02262-026-b-1060">had</w> <w lemma="the" pos="d" xml:id="a02262-026-b-1070">the</w> <w lemma="same" pos="d" xml:id="a02262-026-b-1080">same</w> <w lemma="desire" pos="n1" xml:id="a02262-026-b-1090">desire</w> <pc xml:id="a02262-026-b-1100" unit="sentence">.</pc> </l> <l n="95" xml:id="a02262-e111240"> <w lemma="but" pos="acp-cc" xml:id="a02262-026-b-1110">but</w> <w lemma="above" pos="acp-p" xml:id="a02262-026-b-1120">above</w> <w lemma="his" pos="po" xml:id="a02262-026-b-1130">his</w> <w lemma="decline" pos="j_vg" xml:id="a02262-026-b-1140">declining</w> <w lemma="head" pos="n1" xml:id="a02262-026-b-1150">head</w> <w lemma="they" pos="pns" xml:id="a02262-026-b-1160">they</w> <w lemma="hang" pos="vvd" xml:id="a02262-026-b-1170">hung</w> </l> <l xml:id="a02262-e111250"> <w lemma="a" pos="d" xml:id="a02262-026-b-1180">a</w> <w lemma="table" pos="n1" xml:id="a02262-026-b-1190">table</w> <w lemma="in" pos="acp-p" xml:id="a02262-026-b-1200">in</w> <w lemma="three" pos="crd" xml:id="a02262-026-b-1210">three</w> <w lemma="language" pos="n2" xml:id="a02262-026-b-1220">languages</w> <pc xml:id="a02262-026-b-1230">:</pc> <w lemma="the" pos="d" xml:id="a02262-026-b-1240">the</w> <w lemma="tongue" pos="n1" xml:id="a02262-026-b-1250">tongue</w> <pc xml:id="a02262-026-b-1260">,</pc> </l> <l xml:id="a02262-e111260"> <w lemma="the" pos="d" xml:id="a02262-026-b-1270">the</w> <w lemma="first" pos="ord" xml:id="a02262-026-b-1280">first</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-1290">of</w> <w lemma="tongue" pos="n2" xml:id="a02262-026-b-1300">tongues</w> <pc xml:id="a02262-026-b-1310">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-026-b-1320">which</w> <w lemma="teach" pos="vvd" xml:id="a02262-026-b-1330">taught</w> <w lemma="our" pos="po" xml:id="a02262-026-b-1340">our</w> <w lemma="abrahamite" pos="n2" xml:id="a02262-026-b-1350">abrahamites</w> </l> <l xml:id="a02262-e111270"> <w lemma="those" pos="d" xml:id="a02262-026-b-1360">those</w> <w lemma="heavenly" pos="j" xml:id="a02262-026-b-1370">heavenly</w> <w lemma="precept" pos="n2" xml:id="a02262-026-b-1380">precepts</w> <pc xml:id="a02262-026-b-1390">,</pc> <w lemma="and" pos="cc" xml:id="a02262-026-b-1400">and</w> <w lemma="mysterious" pos="j" xml:id="a02262-026-b-1410">mysterious</w> <w lemma="rite" pos="n2" xml:id="a02262-026-b-1420">rites</w> <pc xml:id="a02262-026-b-1430">;</pc> </l> <l xml:id="a02262-e111280"> <w lemma="next" pos="ord" xml:id="a02262-026-b-1440">next</w> <pc xml:id="a02262-026-b-1450">,</pc> <w lemma="that" pos="cs" xml:id="a02262-026-b-1460">that</w> <w lemma="which" pos="crq-r" xml:id="a02262-026-b-1470">which</w> <w lemma="to" pos="acp-p" xml:id="a02262-026-b-1480">to</w> <w lemma="the" pos="d" xml:id="a02262-026-b-1490" type="contract1" reg="th'">th'</w> <w xml:id="a02262-026-b-1490c" type="contract2" lemma="inform" pos="vvn" reg="informed" join="left">informed</w> <w lemma="world" pos="n1" xml:id="a02262-026-b-1500">world</w> <w lemma="impart" pos="vvz" xml:id="a02262-026-b-1510">imparts</w> </l> <l n="100" xml:id="a02262-e111290"> <w lemma="the" pos="d" xml:id="a02262-026-b-1520">the</w> <w lemma="grecian" pos="j-nn" xml:id="a02262-026-b-1530">grecian</w> <w lemma="industry" pos="n1" xml:id="a02262-026-b-1540">industry</w> <pc xml:id="a02262-026-b-1550">,</pc> <w lemma="and" pos="cc" xml:id="a02262-026-b-1560">and</w> <w lemma="learned" pos="j" xml:id="a02262-026-b-1570">learned</w> <w lemma="art" pos="n2" xml:id="a02262-026-b-1580">arts</w> <pc xml:id="a02262-026-b-1590">;</pc> </l> <l xml:id="a02262-e111300"> <w lemma="then" pos="av" xml:id="a02262-026-b-1600">then</w> <w lemma="this" pos="d" xml:id="a02262-026-b-1610">this</w> <pc xml:id="a02262-026-b-1620">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-026-b-1630">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-026-b-1640">whence</w> <w lemma="the" pos="d" xml:id="a02262-026-b-1650">the</w> <w lemma="conquer" pos="j_vn" xml:id="a02262-026-b-1660" reg="conquered">conquer'd</w> <w lemma="earth" pos="n1" xml:id="a02262-026-b-1670">earth</w> <w lemma="now" pos="av" xml:id="a02262-026-b-1680">now</w> <w lemma="take" pos="vvz" xml:id="a02262-026-b-1690">takes</w> </l> <l xml:id="a02262-e111310"> <w lemma="her" pos="po" xml:id="a02262-026-b-1700">her</w> <w lemma="law" pos="n2" xml:id="a02262-026-b-1710" reg="laws">lawes</w> <pc xml:id="a02262-026-b-1720">,</pc> <w lemma="and" pos="cc" xml:id="a02262-026-b-1730">and</w> <w lemma="at" pos="acp-p" xml:id="a02262-026-b-1740">at</w> <w lemma="the" pos="d" xml:id="a02262-026-b-1750">the</w> <w lemma="roman" pos="j-nn" xml:id="a02262-026-b-1760" reg="roman">romane</w> <w lemma="virtue" pos="n1" xml:id="a02262-026-b-1770">virtue</w> <w lemma="quake" pos="vvz" xml:id="a02262-026-b-1780">quakes</w> <pc xml:id="a02262-026-b-1790">;</pc> </l> <l xml:id="a02262-e111320"> <w lemma="all" pos="d" xml:id="a02262-026-b-1800">all</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-1810">of</w> <w lemma="one" pos="crd" xml:id="a02262-026-b-1820">one</w> <w lemma="sense" pos="n1" xml:id="a02262-026-b-1830">sense</w> <pc xml:id="a02262-026-b-1840" unit="sentence">.</pc> <w lemma="his" pos="po" xml:id="a02262-026-b-1850">his</w> <w lemma="place" pos="n1" xml:id="a02262-026-b-1860">place</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-1870">of</w> <w lemma="birth" pos="n1" xml:id="a02262-026-b-1880">birth</w> <pc xml:id="a02262-026-b-1890">,</pc> <w lemma="his" pos="po" xml:id="a02262-026-b-1900">his</w> <w lemma="name" pos="n1" xml:id="a02262-026-b-1910">name</w> </l> <l xml:id="a02262-e111330"> <w lemma="declare" pos="vvb" xml:id="a02262-026-b-1920">declare</w> <pc xml:id="a02262-026-b-1930">;</pc> <w lemma="and" pos="cc" xml:id="a02262-026-b-1940">and</w> <w lemma="for" pos="acp-p" xml:id="a02262-026-b-1950">for</w> <w lemma="the" pos="d" xml:id="a02262-026-b-1960">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="a02262-026-b-1970">hebrew</w> <w lemma="king" pos="n1" xml:id="a02262-026-b-1980">king</w> <w lemma="proclaim" pos="vvi" xml:id="a02262-026-b-1990" reg="proclaim">proclame</w> <pc xml:id="a02262-026-b-2000" unit="sentence">.</pc> </l> <l n="105" xml:id="a02262-e111340"> <w lemma="after" pos="acp-p" xml:id="a02262-026-b-2010">after</w> <w lemma="the" pos="d" xml:id="a02262-026-b-2020">the</w> <w lemma="bloody" pos="j" xml:id="a02262-026-b-2030" reg="bloody">bloudy</w> <w lemma="priest" pos="n2" xml:id="a02262-026-b-2040">priests</w> <w lemma="so" pos="av" xml:id="a02262-026-b-2050">so</w> <w lemma="long" pos="av_j" xml:id="a02262-026-b-2060">long</w> <w lemma="have" pos="vvd" xml:id="a02262-026-b-2070">had</w> <w lemma="feed" pos="vvn" xml:id="a02262-026-b-2080">fed</w> </l> <l xml:id="a02262-e111350"> <w lemma="on" pos="acp-p" xml:id="a02262-026-b-2090">on</w> <w lemma="this" pos="d" xml:id="a02262-026-b-2100">this</w> <w lemma="love" pos="j_vn" xml:id="a02262-026-b-2110" reg="loved">lov'd</w> <w lemma="spectacle" pos="n1" xml:id="a02262-026-b-2120">spectacle</w> <pc xml:id="a02262-026-b-2130">;</pc> <w lemma="at" pos="acp-p" xml:id="a02262-026-b-2140">at</w> <w lemma="length" pos="n1" xml:id="a02262-026-b-2150">length</w> <w lemma="they" pos="pns" xml:id="a02262-026-b-2160">they</w> <w lemma="read" pos="vvb" xml:id="a02262-026-b-2170">read</w> </l> <l xml:id="a02262-e111360"> <w lemma="the" pos="d" xml:id="a02262-026-b-2180">the</w> <w lemma="title" pos="n1" xml:id="a02262-026-b-2190">title</w> <pc xml:id="a02262-026-b-2200">:</pc> <w lemma="and" pos="cc" xml:id="a02262-026-b-2210">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-026-b-2220">in</w> <w lemma="such" pos="d" xml:id="a02262-026-b-2230">such</w> <w lemma="a" pos="d" xml:id="a02262-026-b-2240">a</w> <w lemma="misery" pos="n1" xml:id="a02262-026-b-2250" reg="misery">miserie</w> <pc xml:id="a02262-026-b-2260">,</pc> </l> <l xml:id="a02262-e111370"> <w lemma="so" pos="av" xml:id="a02262-026-b-2270">so</w> <w lemma="full" pos="j" xml:id="a02262-026-b-2280">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-026-b-2290">of</w> <w lemma="ruth" pos="n1" xml:id="a02262-026-b-2300">ruth</w> <pc xml:id="a02262-026-b-2310">,</pc> <w lemma="find" pos="vvd" xml:id="a02262-026-b-2320">found</w> <w lemma="something" pos="pi" xml:id="a02262-026-b-2330">something</w> <w lemma="to" pos="acp-cs" xml:id="a02262-026-b-2340">to</w> <w lemma="envy" pos="vvi" xml:id="a02262-026-b-2350">envy</w> <pc xml:id="a02262-026-b-2360" unit="sentence">.</pc> </l> <pb facs="27" n="46" xml:id="a02262-027-a"/> <l xml:id="a02262-e111380"> <w lemma="the" pos="d" xml:id="a02262-027-a-0010">the</w> <w lemma="governor" pos="n1" xml:id="a02262-027-a-0020" reg="governor">governour</w> <w lemma="entreat" pos="vvg" xml:id="a02262-027-a-0030" reg="entreating">intreating</w> <w lemma="to" pos="acp-cs" xml:id="a02262-027-a-0040">to</w> <w lemma="take" pos="vvi" xml:id="a02262-027-a-0050">take</w> <w lemma="down" pos="acp-av" xml:id="a02262-027-a-0060">down</w> </l> <l n="110" xml:id="a02262-e111390"> <w lemma="that" pos="cs" xml:id="a02262-027-a-0070">that</w> <w lemma="glorious" pos="j" xml:id="a02262-027-a-0080">glorious</w> <w lemma="style" pos="n1" xml:id="a02262-027-a-0090" reg="style">stile</w> <pc xml:id="a02262-027-a-0100">;</pc> <w lemma="lest" pos="cs" xml:id="a02262-027-a-0110">lest</w> <w lemma="he" pos="pns" xml:id="a02262-027-a-0120">he</w> <w lemma="the" pos="d" xml:id="a02262-027-a-0130">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="a02262-027-a-0140">hebrew</w> <w lemma="crown" pos="n1" xml:id="a02262-027-a-0150">crown</w> </l> <l xml:id="a02262-e111400"> <w lemma="shall" pos="vmd" xml:id="a02262-027-a-0160">should</w> <w lemma="vindicate" pos="vvi" xml:id="a02262-027-a-0170">vindicate</w> <w lemma="in" pos="acp-p" xml:id="a02262-027-a-0180">in</w> <w lemma="death" pos="n1" xml:id="a02262-027-a-0190">death</w> <pc xml:id="a02262-027-a-0200">;</pc> <w lemma="and" pos="cc" xml:id="a02262-027-a-0210">and</w> <w lemma="so" pos="av" xml:id="a02262-027-a-0220">so</w> <w lemma="deny" pos="vvb" xml:id="a02262-027-a-0230">deny</w> </l> <l xml:id="a02262-e111410"> <w lemma="that" pos="d" xml:id="a02262-027-a-0240">that</w> <w lemma="prince" pos="n2" xml:id="a02262-027-a-0250">princes</w> <w lemma="by" pos="acp-p" xml:id="a02262-027-a-0260">by</w> <w lemma="subordinates" pos="n1g" xml:id="a02262-027-a-0270" reg="subordinate's">subordinates</w> <w lemma="shall" pos="vmd" xml:id="a02262-027-a-0280">should</w> <w lemma="die" pos="vvi" xml:id="a02262-027-a-0290">die</w> <pc xml:id="a02262-027-a-0300" unit="sentence">.</pc> </l> <l xml:id="a02262-e111420"> <w lemma="but" pos="acp-cc" xml:id="a02262-027-a-0310">but</w> <w lemma="who" pos="crq-r" xml:id="a02262-027-a-0320">who</w> <w lemma="that" pos="cs" xml:id="a02262-027-a-0330">that</w> <w lemma="day" pos="n1" xml:id="a02262-027-a-0340">day</w> <w lemma="so" pos="av" xml:id="a02262-027-a-0350">so</w> <w lemma="ready" pos="av_j" xml:id="a02262-027-a-0360">readily</w> <w lemma="comply" pos="vvn" xml:id="a02262-027-a-0370" reg="complied">compli'd</w> </l> <l xml:id="a02262-e111430"> <w lemma="to" pos="acp-cs" xml:id="a02262-027-a-0380">to</w> <w lemma="give" pos="vvi" xml:id="a02262-027-a-0390">give</w> <w lemma="a" pos="d" xml:id="a02262-027-a-0400">a</w> <w lemma="life" pos="n1" xml:id="a02262-027-a-0410">life</w> <pc xml:id="a02262-027-a-0420">,</pc> <w lemma="austere" pos="av_j" xml:id="a02262-027-a-0430">austerely</w> <w lemma="this" pos="d" xml:id="a02262-027-a-0440">this</w> <w lemma="deny" pos="vvn" xml:id="a02262-027-a-0450" reg="denied">deni'd</w> <pc xml:id="a02262-027-a-0460" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e111440" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-027-a-0470" reg="chorus">chorvs</w> <pc xml:id="a02262-027-a-0480" unit="sentence">.</pc> </speaker> <l n="115" xml:id="a02262-e111450"> <w lemma="while" pos="n1" xml:id="a02262-027-a-0490">while</w> <w lemma="linger" pos="j_vg" xml:id="a02262-027-a-0500" reg="lingering">lingring</w> <w lemma="death" pos="n1" xml:id="a02262-027-a-0510">death</w> <w lemma="his" pos="po" xml:id="a02262-027-a-0520">his</w> <w lemma="sad" pos="j" xml:id="a02262-027-a-0530">sad</w> <w lemma="release" pos="n1" xml:id="a02262-027-a-0540">release</w> <w lemma="defer" pos="vvn" xml:id="a02262-027-a-0550" reg="deferred">deferr'd</w> <pc xml:id="a02262-027-a-0560">,</pc> </l> <l xml:id="a02262-e111460"> <w lemma="how" pos="crq-q" xml:id="a02262-027-a-0570">how</w> <w lemma="look" pos="vvd" xml:id="a02262-027-a-0580" reg="looked">lookt</w> <w lemma="the" pos="d" xml:id="a02262-027-a-0590">the</w> <w lemma="stander" pos="n2" xml:id="a02262-027-a-0600">standers</w> <w lemma="by" pos="acp-p" xml:id="a02262-027-a-0610">by</w> <pc xml:id="a02262-027-a-0620">?</pc> <w lemma="what" pos="crq-q" xml:id="a02262-027-a-0630">what</w> <w lemma="word" pos="n2" xml:id="a02262-027-a-0640">words</w> <w lemma="be" pos="vvd" xml:id="a02262-027-a-0650">were</w> <w lemma="hear" pos="vvn" xml:id="a02262-027-a-0660">heard</w> <pc xml:id="a02262-027-a-0670" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e111470" who="a02262-1_nuntius"> <speaker> <w lemma="i." pos="n-ab" xml:id="a02262-027-a-0680">i.</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-027-a-0690" reg="nuncius">nvncivs</w> <pc xml:id="a02262-027-a-0700" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e111480"> <w lemma="not" pos="xx" xml:id="a02262-027-a-0710">not</w> <w lemma="all" pos="d" xml:id="a02262-027-a-0720">all</w> <w lemma="alike" pos="av_j" xml:id="a02262-027-a-0730">alike</w> <pc xml:id="a02262-027-a-0740">:</pc> <w lemma="discord" pos="vvg" xml:id="a02262-027-a-0750">discording</w> <w lemma="murmur" pos="n2" xml:id="a02262-027-a-0760">murmurs</w> <w lemma="rise" pos="vvi" xml:id="a02262-027-a-0770">rise</w> <pc xml:id="a02262-027-a-0780" unit="sentence">.</pc> </l> <l xml:id="a02262-e111490"> <w lemma="some" pos="d" xml:id="a02262-027-a-0790">some</w> <pc xml:id="a02262-027-a-0800">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-027-a-0810">with</w> <w lemma="transfix" pos="vvn" xml:id="a02262-027-a-0820">transfixed</w> <w lemma="heart" pos="n2" xml:id="a02262-027-a-0830">hearts</w> <pc xml:id="a02262-027-a-0840">,</pc> <w lemma="and" pos="cc" xml:id="a02262-027-a-0850">and</w> <w lemma="wound" pos="j_vn" xml:id="a02262-027-a-0860">wounded</w> <w lemma="eye" pos="n2" xml:id="a02262-027-a-0870">eyes</w> <pc xml:id="a02262-027-a-0880">,</pc> </l> <l xml:id="a02262-e111500"> <w lemma="astonish" pos="vvn" xml:id="a02262-027-a-0890" reg="astonished">astonisht</w> <w lemma="stand" pos="vvb" xml:id="a02262-027-a-0900">stand</w> <pc xml:id="a02262-027-a-0910">:</pc> <w lemma="some" pos="d" xml:id="a02262-027-a-0920">some</w> <w lemma="joy" pos="n1" xml:id="a02262-027-a-0930">joy</w> <w lemma="in" pos="acp-p" xml:id="a02262-027-a-0940">in</w> <w lemma="his" pos="po" xml:id="a02262-027-a-0950">his</w> <w lemma="slow" pos="j" xml:id="a02262-027-a-0960">slow</w> <w lemma="fate" pos="n1" xml:id="a02262-027-a-0970">fate</w> <pc xml:id="a02262-027-a-0980">,</pc> </l> <l n="120" xml:id="a02262-e111510"> <w lemma="and" pos="cc" xml:id="a02262-027-a-0990">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-027-a-1000">to</w> <w lemma="the" pos="d" xml:id="a02262-027-a-1010">the</w> <w lemma="last" pos="ord" xml:id="a02262-027-a-1020">last</w> <w lemma="extend" pos="vvi" xml:id="a02262-027-a-1030">extend</w> <w lemma="their" pos="po" xml:id="a02262-027-a-1040">their</w> <w lemma="barbarous" pos="j" xml:id="a02262-027-a-1050">barbarous</w> <w lemma="hate" pos="n1" xml:id="a02262-027-a-1060">hate</w> <pc xml:id="a02262-027-a-1070" unit="sentence">.</pc> </l> <l xml:id="a02262-e111520"> <w lemma="motion" pos="n1" xml:id="a02262-027-a-1080">motion</w> <w lemma="itself" pos="px" xml:id="a02262-027-a-1090" reg="itself">it self</w> <w lemma="variety" pos="n1" xml:id="a02262-027-a-1100">variety</w> <w lemma="beget" pos="vvz" xml:id="a02262-027-a-1110">begets</w> <pc xml:id="a02262-027-a-1120">,</pc> </l> <l xml:id="a02262-e111530"> <w lemma="and" pos="cc" xml:id="a02262-027-a-1130">and</w> <w lemma="by" pos="acp-p" xml:id="a02262-027-a-1140">by</w> <w lemma="a" pos="d" xml:id="a02262-027-a-1150">a</w> <w lemma="strange" pos="j" xml:id="a02262-027-a-1160">strange</w> <w lemma="vicissitude" pos="n1" xml:id="a02262-027-a-1170">vicissitude</w> <w lemma="regret" pos="vvz" xml:id="a02262-027-a-1180">regrets</w> </l> <l xml:id="a02262-e111540"> <w lemma="what" pos="crq-r" xml:id="a02262-027-a-1190">what</w> <w lemma="it" pos="pn" xml:id="a02262-027-a-1200">it</w> <w lemma="affect" pos="vvd" xml:id="a02262-027-a-1210">affected</w> <pc xml:id="a02262-027-a-1220">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-027-a-1230">nor</w> <w lemma="one" pos="crd" xml:id="a02262-027-a-1240">one</w> <w lemma="posture" pos="n1" xml:id="a02262-027-a-1250">posture</w> <w lemma="bear" pos="vvz" xml:id="a02262-027-a-1260" reg="bears">beares</w> <pc xml:id="a02262-027-a-1270">:</pc> </l> <l xml:id="a02262-e111550"> <w lemma="tear" pos="n2" xml:id="a02262-027-a-1280" reg="tears">teares</w> <w lemma="scornful" pos="j" xml:id="a02262-027-a-1290" reg="scornful">scornfull</w> <w lemma="laughter" pos="n1" xml:id="a02262-027-a-1300">laughter</w> <w lemma="raise" pos="vvi" xml:id="a02262-027-a-1310">raise</w> <pc xml:id="a02262-027-a-1320">,</pc> <w lemma="and" pos="cc" xml:id="a02262-027-a-1330">and</w> <w lemma="laughter" pos="n1" xml:id="a02262-027-a-1340">laughter</w> <w lemma="tear" pos="n2" xml:id="a02262-027-a-1350" reg="tears">teares</w> <pc xml:id="a02262-027-a-1360" unit="sentence">.</pc> </l> <l n="125" xml:id="a02262-e111560"> <w lemma="who" pos="crq-r" xml:id="a02262-027-a-1370">who</w> <w lemma="to" pos="acp-p" xml:id="a02262-027-a-1380">to</w> <w lemma="the" pos="d" xml:id="a02262-027-a-1390">the</w> <w lemma="temple" pos="n1" xml:id="a02262-027-a-1400">temple</w> <w lemma="from" pos="acp-p" xml:id="a02262-027-a-1410">from</w> <w lemma="the" pos="d" xml:id="a02262-027-a-1420" reg="th'" type="contract1">th'</w> <w xml:id="a02262-027-a-1420c" type="contract2" lemma="impoverish" pos="j_vn" reg="impoverished" join="left">impoverisht</w> <w lemma="shore" pos="n1" xml:id="a02262-027-a-1430">shore</w> </l> <l xml:id="a02262-e111570"> <w lemma="of" pos="acp-p" xml:id="a02262-027-a-1440">of</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-027-a-1450">galilee</w> <w lemma="his" pos="po" xml:id="a02262-027-a-1460">his</w> <w lemma="follow" pos="vvd" xml:id="a02262-027-a-1470">followed</w> <w lemma="step" pos="n2" xml:id="a02262-027-a-1480">steps</w> <w lemma="adore" pos="vvi" xml:id="a02262-027-a-1490">adore</w> <pc xml:id="a02262-027-a-1500">,</pc> </l> <l xml:id="a02262-e111580"> <w lemma="and" pos="cc" xml:id="a02262-027-a-1510">and</w> <w lemma="minister" pos="vvn" xml:id="a02262-027-a-1520" reg="ministered">ministred</w> <w lemma="to" pos="acp-p" xml:id="a02262-027-a-1530">to</w> <w lemma="his" pos="po" xml:id="a02262-027-a-1540">his</w> <w lemma="life" pos="n1" xml:id="a02262-027-a-1550">life</w> <pc xml:id="a02262-027-a-1560">,</pc> <w lemma="now" pos="av" xml:id="a02262-027-a-1570">now</w> <w lemma="of" pos="acp-p" xml:id="a02262-027-a-1580">of</w> <w lemma="his" pos="po" xml:id="a02262-027-a-1590">his</w> <w lemma="end" pos="n1" xml:id="a02262-027-a-1600">end</w> </l> <l xml:id="a02262-e111590"> <w lemma="the" pos="d" xml:id="a02262-027-a-1610">the</w> <w lemma="witness" pos="n2" xml:id="a02262-027-a-1620">witnesses</w> <pc xml:id="a02262-027-a-1630">;</pc> <w lemma="still" pos="av" xml:id="a02262-027-a-1640">still</w> <w lemma="to" pos="acp-p" xml:id="a02262-027-a-1650">to</w> <w lemma="their" pos="po" xml:id="a02262-027-a-1660">their</w> <w lemma="die" pos="j_vg" xml:id="a02262-027-a-1670">dying</w> <w lemma="friend" pos="n1" xml:id="a02262-027-a-1680">friend</w> </l> <l xml:id="a02262-e111600"> <w lemma="their" pos="po" xml:id="a02262-027-a-1690">their</w> <w lemma="faith" pos="n1" xml:id="a02262-027-a-1700">faith</w> <w lemma="preserve" pos="vvi" xml:id="a02262-027-a-1710">preserve</w> <pc xml:id="a02262-027-a-1720">:</pc> <w lemma="which" pos="crq-r" xml:id="a02262-027-a-1730">which</w> <pc xml:id="a02262-027-a-1740">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-027-a-1750">as</w> <w lemma="they" pos="pns" xml:id="a02262-027-a-1760">they</w> <w lemma="can" pos="vmd" xml:id="a02262-027-a-1770">could</w> <pc xml:id="a02262-027-a-1780">,</pc> <w lemma="they" pos="pns" xml:id="a02262-027-a-1790">they</w> <w lemma="show" pos="vvb" xml:id="a02262-027-a-1800">show</w> </l> <l n="130" xml:id="a02262-e111610"> <w lemma="in" pos="acp-p" xml:id="a02262-027-a-1810">in</w> <w lemma="all" pos="d" xml:id="a02262-027-a-1820">all</w> <w lemma="the" pos="d" xml:id="a02262-027-a-1830" type="contract1" reg="th'">th'</w> <w xml:id="a02262-027-a-1830c" type="contract2" lemma="expression" pos="n2" reg="expressions" join="left">expressions</w> <w lemma="of" pos="acp-p" xml:id="a02262-027-a-1840">of</w> <w lemma="a" pos="d" xml:id="a02262-027-a-1850">a</w> <w lemma="perfect" pos="j" xml:id="a02262-027-a-1860">perfect</w> <w lemma="woe" pos="n1" xml:id="a02262-027-a-1870">woe</w> <pc xml:id="a02262-027-a-1880" unit="sentence">.</pc> </l> <pb facs="27" n="47" xml:id="a02262-027-b"/> <l xml:id="a02262-e111620"> <w lemma="one" pos="pi" xml:id="a02262-027-b-0010">one</w> <pc xml:id="a02262-027-b-0020">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-027-b-0030">from</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0040">her</w> <w lemma="pant" pos="j_vg" xml:id="a02262-027-b-0050">panting</w> <w lemma="breast" pos="n1" xml:id="a02262-027-b-0060" reg="breast">brest</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0070">her</w> <w lemma="garment" pos="n2" xml:id="a02262-027-b-0080">garments</w> <w lemma="tear" pos="vvd" xml:id="a02262-027-b-0090" reg="tore">tare</w> <pc xml:id="a02262-027-b-0100">;</pc> </l> <l xml:id="a02262-e111630"> <w lemma="another" pos="d" xml:id="a02262-027-b-0110">another</w> <pc xml:id="a02262-027-b-0120">,</pc> <w lemma="the" pos="d" xml:id="a02262-027-b-0130">the</w> <w lemma="bright" pos="j" xml:id="a02262-027-b-0140">bright</w> <w lemma="tress" pos="n2" xml:id="a02262-027-b-0150">tresses</w> <w lemma="of" pos="acp-p" xml:id="a02262-027-b-0160">of</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0170">her</w> <w lemma="hair" pos="n1" xml:id="a02262-027-b-0180" reg="hair">haire</w> <pc xml:id="a02262-027-b-0190">;</pc> </l> <l xml:id="a02262-e111640"> <w lemma="this" pos="d" xml:id="a02262-027-b-0200">this</w> <pc xml:id="a02262-027-b-0210">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-027-b-0220">with</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0230">her</w> <w lemma="naked" pos="j" xml:id="a02262-027-b-0240">naked</w> <w lemma="arm" pos="n2" xml:id="a02262-027-b-0250" reg="arms">armes</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0260">her</w> <w lemma="bosom" pos="n1" xml:id="a02262-027-b-0270" reg="bosom">bosome</w> <w lemma="beat" pos="vvz" xml:id="a02262-027-b-0280">beats</w> <pc xml:id="a02262-027-b-0290">;</pc> </l> <l xml:id="a02262-e111650"> <w lemma="the" pos="d" xml:id="a02262-027-b-0300">the</w> <w lemma="hollow" pos="j" xml:id="a02262-027-b-0310">hollow</w> <w lemma="rock" pos="n1" xml:id="a02262-027-b-0320">rock</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0330">her</w> <w lemma="fearful" pos="j" xml:id="a02262-027-b-0340" reg="fearful">fearfull</w> <w lemma="shriek" pos="n2" xml:id="a02262-027-b-0350" reg="shrieks">shriekes</w> <w lemma="repeat" pos="vvi" xml:id="a02262-027-b-0360">repeat</w> <pc xml:id="a02262-027-b-0370">;</pc> </l> <l n="135" xml:id="a02262-e111660"> <w lemma="she" pos="pns" xml:id="a02262-027-b-0380">she</w> <pc xml:id="a02262-027-b-0390">,</pc> <w lemma="stiff" pos="j" xml:id="a02262-027-b-0400">stiff</w> <w lemma="with" pos="acp-p" xml:id="a02262-027-b-0410">with</w> <w lemma="sorrow" pos="n1" xml:id="a02262-027-b-0420">sorrow</w> <pc xml:id="a02262-027-b-0430" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-027-b-0440">but</w> <w lemma="what" pos="crq-r" xml:id="a02262-027-b-0450">what</w> <w lemma="grief" pos="n1" xml:id="a02262-027-b-0460">grief</w> <w lemma="can" pos="vmd" xml:id="a02262-027-b-0470">could</w> <w lemma="vie" pos="vvi" xml:id="a02262-027-b-0480">vie</w> </l> <l xml:id="a02262-e111670"> <w lemma="with" pos="acp-p" xml:id="a02262-027-b-0490">with</w> <w lemma="that" pos="d" xml:id="a02262-027-b-0500">that</w> <w lemma="example" pos="n1" xml:id="a02262-027-b-0510">example</w> <w lemma="of" pos="acp-p" xml:id="a02262-027-b-0520">of</w> <w lemma="all" pos="d" xml:id="a02262-027-b-0530">all</w> <w lemma="piety" pos="n1" xml:id="a02262-027-b-0540">piety</w> <pc xml:id="a02262-027-b-0550">,</pc> </l> <l xml:id="a02262-e111680"> <w lemma="his" pos="po" xml:id="a02262-027-b-0560">his</w> <w lemma="virgin" pos="n1" xml:id="a02262-027-b-0570">virgin</w> <w lemma="mother" pos="n1g" xml:id="a02262-027-b-0580" reg="mother's">mothers</w> <pc xml:id="a02262-027-b-0590">!</pc> <w lemma="this" pos="d" xml:id="a02262-027-b-0600">this</w> <w lemma="afford" pos="vvz" xml:id="a02262-027-b-0610">affords</w> <w lemma="no" pos="d-x" xml:id="a02262-027-b-0620">no</w> <w lemma="way" pos="n1" xml:id="a02262-027-b-0630">way</w> </l> <l xml:id="a02262-e111690"> <w lemma="to" pos="acp-p" xml:id="a02262-027-b-0640">to</w> <w lemma="lessen" pos="vvg" xml:id="a02262-027-b-0650">lessening</w> <w lemma="tear" pos="n2" xml:id="a02262-027-b-0660" reg="tears">teares</w> <pc xml:id="a02262-027-b-0670">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-027-b-0680">nor</w> <w lemma="can" pos="vmd" xml:id="a02262-027-b-0690">could</w> <w lemma="itself" pos="px" xml:id="a02262-027-b-0700" reg="itself">it self</w> <w lemma="display" pos="vvi" xml:id="a02262-027-b-0710">display</w> <pc xml:id="a02262-027-b-0720" unit="sentence">.</pc> </l> <l xml:id="a02262-e111700"> <w lemma="where" pos="crq-q" xml:id="a02262-027-b-0730">where</w> <w lemma="shall" pos="vmd" xml:id="a02262-027-b-0740">should</w> <w lemma="she" pos="pns" xml:id="a02262-027-b-0750">she</w> <w lemma="fix" pos="vvi" xml:id="a02262-027-b-0760">fix</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0770">her</w> <w lemma="look" pos="n2" xml:id="a02262-027-b-0780">looks</w> <pc xml:id="a02262-027-b-0790">!</pc> <w lemma="if" pos="cs" xml:id="a02262-027-b-0800">if</w> <w lemma="on" pos="acp-p" xml:id="a02262-027-b-0810">on</w> <w lemma="the" pos="d" xml:id="a02262-027-b-0820">the</w> <w lemma="ground" pos="n1" xml:id="a02262-027-b-0830">ground</w> <pc xml:id="a02262-027-b-0840">;</pc> </l> <l n="140" xml:id="a02262-e111710"> <w lemma="she" pos="pns" xml:id="a02262-027-b-0850">she</w> <w lemma="see" pos="vvz" xml:id="a02262-027-b-0860">sees</w> <w lemma="that" pos="cs" xml:id="a02262-027-b-0870">that</w> <w lemma="with" pos="acp-p" xml:id="a02262-027-b-0880">with</w> <w lemma="her" pos="po" xml:id="a02262-027-b-0890">her</w> <w lemma="blood" pos="n1" xml:id="a02262-027-b-0900" reg="blood">bloud</w> <pc xml:id="a02262-027-b-0910">,</pc> <w lemma="he" pos="pns" xml:id="a02262-027-b-0920">he</w> <w lemma="bleed" pos="vvg" xml:id="a02262-027-b-0930">bleeding</w> <pc xml:id="a02262-027-b-0940">,</pc> <w lemma="drown" pos="vvd" xml:id="a02262-027-b-0950" reg="drowned">drown'd</w> <pc xml:id="a02262-027-b-0960">:</pc> </l> <l xml:id="a02262-e111720"> <w lemma="or" pos="cc" xml:id="a02262-027-b-0970">or</w> <w lemma="if" pos="cs" xml:id="a02262-027-b-0980">if</w> <w lemma="she" pos="pns" xml:id="a02262-027-b-0990">she</w> <w lemma="raise" pos="vvb" xml:id="a02262-027-b-1000">raise</w> <w lemma="her" pos="po" xml:id="a02262-027-b-1010">her</w> <w lemma="eye" pos="n2" xml:id="a02262-027-b-1020">eyes</w> <pc xml:id="a02262-027-b-1030">;</pc> <w lemma="the" pos="d" xml:id="a02262-027-b-1040">the</w> <w lemma="kill" pos="j_vg" xml:id="a02262-027-b-1050">killing</w> <w lemma="sight" pos="n1" xml:id="a02262-027-b-1060">sight</w> </l> <l xml:id="a02262-e111730"> <w lemma="of" pos="acp-p" xml:id="a02262-027-b-1070">of</w> <w lemma="her" pos="po" xml:id="a02262-027-b-1080">her</w> <w lemma="womb" pos="n1g" xml:id="a02262-027-b-1090" reg="womb's">wombes</w> <w lemma="torture" pos="j_vn" xml:id="a02262-027-b-1100" reg="tortured">tort'red</w> <w lemma="issue" pos="n1" xml:id="a02262-027-b-1110">issue</w> <w lemma="quench" pos="vvn" xml:id="a02262-027-b-1120" reg="quenched">quencht</w> <w lemma="their" pos="po" xml:id="a02262-027-b-1130">their</w> <w lemma="light" pos="n1" xml:id="a02262-027-b-1140">light</w> <pc xml:id="a02262-027-b-1150" unit="sentence">.</pc> </l> <l xml:id="a02262-e111740"> <w lemma="fear" pos="vvg" xml:id="a02262-027-b-1160">fearing</w> <w lemma="to" pos="acp-cs" xml:id="a02262-027-b-1170">to</w> <w lemma="look" pos="vvi" xml:id="a02262-027-b-1180">look</w> <w lemma="on" pos="acp-p" xml:id="a02262-027-b-1190">on</w> <w lemma="either" pos="d" xml:id="a02262-027-b-1200">either</w> <pc xml:id="a02262-027-b-1210">,</pc> <w lemma="both" pos="av_d" xml:id="a02262-027-b-1220">both</w> <w lemma="disclose" pos="vvb" xml:id="a02262-027-b-1230">disclose</w> </l> <l xml:id="a02262-e111750"> <w lemma="their" pos="po" xml:id="a02262-027-b-1240">their</w> <w lemma="terror" pos="n2" xml:id="a02262-027-b-1250" reg="terrors">terrours</w> <pc xml:id="a02262-027-b-1260">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-027-b-1270">who</w> <w lemma="now" pos="av" xml:id="a02262-027-b-1280">now</w> <w lemma="licence" pos="n2" xml:id="a02262-027-b-1290">licences</w> <w lemma="her" pos="po" xml:id="a02262-027-b-1300">her</w> <w lemma="woe" pos="n2" xml:id="a02262-027-b-1310">woes</w> <pc xml:id="a02262-027-b-1320" unit="sentence">.</pc> </l> <l n="145" xml:id="a02262-e111760"> <w lemma="ready" pos="j" xml:id="a02262-027-b-1330">ready</w> <w lemma="to" pos="acp-cs" xml:id="a02262-027-b-1340">to</w> <w lemma="have" pos="vvi" xml:id="a02262-027-b-1350">have</w> <w lemma="step" pos="vvn" xml:id="a02262-027-b-1360" reg="stepped">stept</w> <w lemma="forward" pos="av_j" xml:id="a02262-027-b-1370">forward</w> <pc xml:id="a02262-027-b-1380">,</pc> <w lemma="and" pos="cc" xml:id="a02262-027-b-1390">and</w> <w lemma="embrace" pos="vvn" xml:id="a02262-027-b-1400" reg="embraced">imbrast</w> </l> <l xml:id="a02262-e111770"> <w lemma="the" pos="d" xml:id="a02262-027-b-1410">the</w> <w lemma="bloody" pos="j" xml:id="a02262-027-b-1420" reg="bloody">bloudy</w> <w lemma="cross" pos="n1" xml:id="a02262-027-b-1430" reg="cross">crosse</w> <pc xml:id="a02262-027-b-1440">,</pc> <w lemma="her" pos="po" xml:id="a02262-027-b-1450">her</w> <w lemma="feeble" pos="j" xml:id="a02262-027-b-1460">feeble</w> <w lemma="limb" pos="n2" xml:id="a02262-027-b-1470" reg="limbs">lims</w> <w lemma="stick" pos="vvd" xml:id="a02262-027-b-1480">stuck</w> <w lemma="fast" pos="av_j" xml:id="a02262-027-b-1490">fast</w> <pc xml:id="a02262-027-b-1500">:</pc> </l> <l xml:id="a02262-e111780"> <w lemma="her" pos="po" xml:id="a02262-027-b-1510">her</w> <w lemma="foot" pos="n2" xml:id="a02262-027-b-1520">feet</w> <w lemma="their" pos="po" xml:id="a02262-027-b-1530">their</w> <w lemma="motion" pos="n1" xml:id="a02262-027-b-1540">motion</w> <w lemma="lose" pos="vvn" xml:id="a02262-027-b-1550">lost</w> <pc xml:id="a02262-027-b-1560">;</pc> <w lemma="her" pos="po" xml:id="a02262-027-b-1570">her</w> <w lemma="voice" pos="n1" xml:id="a02262-027-b-1580">voice</w> <w lemma="in" pos="acp-p" xml:id="a02262-027-b-1590">in</w> <w lemma="vain" pos="j" xml:id="a02262-027-b-1600">vain</w> </l> <l xml:id="a02262-e111790"> <w lemma="a" pos="d" xml:id="a02262-027-b-1610">a</w> <w lemma="passage" pos="n1" xml:id="a02262-027-b-1620">passage</w> <w lemma="seek" pos="vvd" xml:id="a02262-027-b-1630">sought</w> <pc xml:id="a02262-027-b-1640">:</pc> <w lemma="such" pos="d" xml:id="a02262-027-b-1650">such</w> <w lemma="grief" pos="n1" xml:id="a02262-027-b-1660">grief</w> <w lemma="can" pos="vmd" xml:id="a02262-027-b-1670">could</w> <w lemma="not" pos="xx" xml:id="a02262-027-b-1680">not</w> <w lemma="complain" pos="vvi" xml:id="a02262-027-b-1690">complain</w> <pc xml:id="a02262-027-b-1700" unit="sentence">.</pc> </l> <l xml:id="a02262-e111800"> <w lemma="who" pos="crq-rg" xml:id="a02262-027-b-1710">whose</w> <w lemma="soul" pos="n1" xml:id="a02262-027-b-1720">soul</w> <w lemma="almost" pos="av" xml:id="a02262-027-b-1730">almost</w> <w lemma="as" pos="acp-p" xml:id="a02262-027-b-1740">as</w> <w lemma="great" pos="j" xml:id="a02262-027-b-1750">great</w> <w lemma="a" pos="d" xml:id="a02262-027-b-1760">a</w> <w lemma="sorrow" pos="n1" xml:id="a02262-027-b-1770">sorrow</w> <w lemma="sting" pos="vvn" xml:id="a02262-027-b-1780">stung</w> <pc xml:id="a02262-027-b-1790">,</pc> </l> <l n="150" xml:id="a02262-e111810"> <w lemma="as" pos="acp-cs" xml:id="a02262-027-b-1800">as</w> <w lemma="he" pos="png" xml:id="a02262-027-b-1810">his</w> <pc xml:id="a02262-027-b-1820">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-027-b-1830">who</w> <w lemma="on" pos="acp-p" xml:id="a02262-027-b-1840">on</w> <w lemma="the" pos="d" xml:id="a02262-027-b-1850">the</w> <w lemma="tree" pos="n1" xml:id="a02262-027-b-1860">tree</w> <w lemma="in" pos="acp-p" xml:id="a02262-027-b-1870">in</w> <w lemma="torment" pos="n2" xml:id="a02262-027-b-1880">torments</w> <w lemma="hang" pos="vvn" xml:id="a02262-027-b-1890">hung</w> <pc xml:id="a02262-027-b-1900" unit="sentence">.</pc> </l> <l xml:id="a02262-e111820"> <w lemma="that" pos="cs" xml:id="a02262-027-b-1910">that</w> <w lemma="youth" pos="n1" xml:id="a02262-027-b-1920">youth</w> <pc xml:id="a02262-027-b-1930">,</pc> <w lemma="one" pos="crd" xml:id="a02262-027-b-1940">one</w> <w lemma="of" pos="acp-p" xml:id="a02262-027-b-1950">of</w> <w lemma="the" pos="d" xml:id="a02262-027-b-1960">the</w> <w lemma="twelve" pos="crd" xml:id="a02262-027-b-1970">twelve</w> <pc xml:id="a02262-027-b-1980">,</pc> <w lemma="so" pos="av" xml:id="a02262-027-b-1990">so</w> <w lemma="dignify" pos="vvn" xml:id="a02262-027-b-2000" reg="dignified">dignifi'd</w> </l> <l xml:id="a02262-e111830"> <w lemma="by" pos="acp-p" xml:id="a02262-027-b-2010">by</w> <w lemma="his" pos="po" xml:id="a02262-027-b-2020">his</w> <w lemma="dear" pos="j" xml:id="a02262-027-b-2030" reg="dear">deare</w> <w lemma="master" pos="n1g" xml:id="a02262-027-b-2040" reg="master's">masters</w> <w lemma="love" pos="n1" xml:id="a02262-027-b-2050">love</w> <pc xml:id="a02262-027-b-2060">,</pc> <w lemma="stand" pos="vvd" xml:id="a02262-027-b-2070">stood</w> <w lemma="by" pos="acp-p" xml:id="a02262-027-b-2080">by</w> <w lemma="her" pos="po" xml:id="a02262-027-b-2090">her</w> <w lemma="side" pos="n1" xml:id="a02262-027-b-2100">side</w> <pc xml:id="a02262-027-b-2110" unit="sentence">.</pc> </l> <l xml:id="a02262-e111840"> <w lemma="behold" pos="vvg" xml:id="a02262-027-b-2120">beholding</w> <w lemma="this" pos="d" xml:id="a02262-027-b-2130">this</w> <w lemma="sad" pos="j" xml:id="a02262-027-b-2140">sad</w> <w lemma="pair" pos="n1" xml:id="a02262-027-b-2150" reg="pair">paire</w> <pc xml:id="a02262-027-b-2160">,</pc> <w lemma="those" pos="d" xml:id="a02262-027-b-2170">those</w> <w lemma="soul" pos="n2" xml:id="a02262-027-b-2180">souls</w> <w lemma="that" pos="cs" xml:id="a02262-027-b-2190">that</w> <w lemma="be" pos="vvd" xml:id="a02262-027-b-2200">were</w> </l> <l xml:id="a02262-e111850"> <w lemma="to" pos="acp-p" xml:id="a02262-027-b-2210">to</w> <w lemma="he" pos="pno" xml:id="a02262-027-b-2220">him</w> <w lemma="then" pos="av" xml:id="a02262-027-b-2230">then</w> <w lemma="life" pos="n1" xml:id="a02262-027-b-2240">life</w> <pc xml:id="a02262-027-b-2250">,</pc> <w lemma="while" pos="cs" xml:id="a02262-027-b-2260">while</w> <w lemma="life" pos="n1" xml:id="a02262-027-b-2270">life</w> <w lemma="remain" pos="vvd" xml:id="a02262-027-b-2280" reg="remained">remain'd</w> <pc xml:id="a02262-027-b-2290">,</pc> <w lemma="more" pos="av-c_d" xml:id="a02262-027-b-2300">more</w> <w lemma="dear" pos="j" xml:id="a02262-027-b-2310" reg="dear">deare</w> <pc xml:id="a02262-027-b-2320">;</pc> </l> <l n="155" xml:id="a02262-e111860"> <w lemma="he" pos="pns" xml:id="a02262-027-b-2330">he</w> <w lemma="find" pos="vvd" xml:id="a02262-027-b-2340">found</w> <w lemma="another" pos="d" xml:id="a02262-027-b-2350" reg="another">an other</w> <w lemma="cross" pos="n1" xml:id="a02262-027-b-2360" reg="cross">crosse</w> <pc xml:id="a02262-027-b-2370">:</pc> <w lemma="he" pos="png" xml:id="a02262-027-b-2380">his</w> <w lemma="spirit" pos="n2" xml:id="a02262-027-b-2390">spirits</w> <w lemma="melt" pos="vvi" xml:id="a02262-027-b-2400">melt</w> </l> <l xml:id="a02262-e111870"> <w lemma="more" pos="av-c_d" xml:id="a02262-027-b-2410">more</w> <w lemma="for" pos="acp-p" xml:id="a02262-027-b-2420">for</w> <w lemma="the" pos="d" xml:id="a02262-027-b-2430">the</w> <w lemma="sorrow" pos="n1" xml:id="a02262-027-b-2440">sorrow</w> <w lemma="see" pos="vvn" xml:id="a02262-027-b-2450">seen</w> <pc xml:id="a02262-027-b-2460">,</pc> <w lemma="than" pos="cs" xml:id="a02262-027-b-2470" reg="than">then</w> <w lemma="torment" pos="n2" xml:id="a02262-027-b-2480">torments</w> <w lemma="feel" pos="vvd" xml:id="a02262-027-b-2490">felt</w> <pc xml:id="a02262-027-b-2500" unit="sentence">.</pc> </l> <pb facs="28" n="48" xml:id="a02262-028-a"/> <l xml:id="a02262-e111880"> <w lemma="at" pos="acp-p" xml:id="a02262-028-a-0010">at</w> <w lemma="length" pos="n1" xml:id="a02262-028-a-0020">length</w> <pc xml:id="a02262-028-a-0030">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-028-a-0040">in</w> <w lemma="strength" pos="n1" xml:id="a02262-028-a-0050">strength</w> <w lemma="transcend" pos="vvg" xml:id="a02262-028-a-0060">transcending</w> <w lemma="either" pos="d" xml:id="a02262-028-a-0070">either</w> <pc xml:id="a02262-028-a-0080">,</pc> <w lemma="break" pos="vvd" xml:id="a02262-028-a-0090" reg="broke">brake</w> </l> <l xml:id="a02262-e111890"> <w lemma="the" pos="d" xml:id="a02262-028-a-0100">the</w> <w lemma="bar" pos="n2" xml:id="a02262-028-a-0110" reg="bars">barres</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-0120">of</w> <w lemma="his" pos="po" xml:id="a02262-028-a-0130">his</w> <w lemma="long" pos="j" xml:id="a02262-028-a-0140">long</w> <w lemma="silence" pos="n1" xml:id="a02262-028-a-0150">silence</w> <pc xml:id="a02262-028-a-0160">,</pc> <w lemma="and" pos="cc" xml:id="a02262-028-a-0170">and</w> <w lemma="thus" pos="av" xml:id="a02262-028-a-0180">thus</w> <w lemma="speak" pos="vvd" xml:id="a02262-028-a-0190" reg="spoke">spake</w> <pc xml:id="a02262-028-a-0200">:</pc> </l> <l xml:id="a02262-e111900"> <w lemma="a" pos="d" xml:id="a02262-028-a-0210">a</w> <w lemma="legacy" pos="n1" xml:id="a02262-028-a-0220" reg="legacy">legacie</w> <w lemma="to" pos="acp-p" xml:id="a02262-028-a-0230">to</w> <w lemma="each" pos="d" xml:id="a02262-028-a-0240">each</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-0250">of</w> <w lemma="you" pos="pn" xml:id="a02262-028-a-0260">you</w> <w lemma="i" pos="pns" xml:id="a02262-028-a-0270">i</w> <w lemma="leave" pos="vvb" xml:id="a02262-028-a-0280">leave</w> <pc xml:id="a02262-028-a-0290">:</pc> </l> <l n="160" xml:id="a02262-e111910"> <w lemma="mother" pos="n1" xml:id="a02262-028-a-0300">mother</w> <pc xml:id="a02262-028-a-0310">,</pc> <w lemma="this" pos="d" xml:id="a02262-028-a-0320">this</w> <w lemma="son" pos="n1" xml:id="a02262-028-a-0330" reg="son">sonne</w> <w lemma="in" pos="acp-p" xml:id="a02262-028-a-0340">in</w> <w lemma="stead" pos="n1" xml:id="a02262-028-a-0350">stead</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-0360">of</w> <w lemma="i" pos="pno" xml:id="a02262-028-a-0370">me</w> <w lemma="receive" pos="vvi" xml:id="a02262-028-a-0380" reg="receive">receave</w> </l> <l xml:id="a02262-e111920"> <w lemma="by" pos="acp-p" xml:id="a02262-028-a-0390">by</w> <w lemma="thy" pos="po" xml:id="a02262-028-a-0400">thy</w> <w lemma="adoption" pos="n1" xml:id="a02262-028-a-0410">adoption</w> <pc xml:id="a02262-028-a-0420">:</pc> <w lemma="and" pos="cc" xml:id="a02262-028-a-0430">and</w> <w lemma="thou" pos="pns" xml:id="a02262-028-a-0440">thou</w> <w lemma="gentle" pos="j" xml:id="a02262-028-a-0450">gentle</w> <w lemma="boy" pos="n1" xml:id="a02262-028-a-0460">boy</w> <pc xml:id="a02262-028-a-0470">,</pc> </l> <l xml:id="a02262-e111930"> <w lemma="the" pos="d" xml:id="a02262-028-a-0480">the</w> <w lemma="seed" pos="n1" xml:id="a02262-028-a-0490">seed</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-0500">of</w> <w lemma="zebedeus" pos="n1-nn" xml:id="a02262-028-a-0510">zebedeus</w> <pc xml:id="a02262-028-a-0520">,</pc> <w lemma="late" pos="j" xml:id="a02262-028-a-0530">late</w> <w lemma="my" pos="po" xml:id="a02262-028-a-0540">my</w> <w lemma="joy" pos="n1" xml:id="a02262-028-a-0550">joy</w> <pc xml:id="a02262-028-a-0560">,</pc> </l> <l xml:id="a02262-e111940"> <w lemma="thy" pos="po" xml:id="a02262-028-a-0570">thy</w> <w lemma="friend" pos="n1" xml:id="a02262-028-a-0580">friend</w> <w lemma="now" pos="av" xml:id="a02262-028-a-0590">now</w> <w lemma="for" pos="acp-p" xml:id="a02262-028-a-0600">for</w> <w lemma="thy" pos="po" xml:id="a02262-028-a-0610">thy</w> <w lemma="mother" pos="n1" xml:id="a02262-028-a-0620">mother</w> <w lemma="take" pos="vvi" xml:id="a02262-028-a-0630">take</w> <pc xml:id="a02262-028-a-0640" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-028-a-0650">this</w> <w lemma="say" pos="vvd" xml:id="a02262-028-a-0660">said</w> <pc xml:id="a02262-028-a-0670">,</pc> </l> <l xml:id="a02262-e111950"> <w lemma="again" pos="av" xml:id="a02262-028-a-0680">again</w> <w lemma="he" pos="pns" xml:id="a02262-028-a-0690">he</w> <w lemma="to" pos="acp-p" xml:id="a02262-028-a-0700">to</w> <w lemma="his" pos="po" xml:id="a02262-028-a-0710">his</w> <w lemma="torment" pos="n2" xml:id="a02262-028-a-0720">torments</w> <w lemma="bow" pos="vvd" xml:id="a02262-028-a-0730" reg="bowed">bow'd</w> <w lemma="his" pos="po" xml:id="a02262-028-a-0740">his</w> <w lemma="head" pos="n1" xml:id="a02262-028-a-0750">head</w> <pc xml:id="a02262-028-a-0760" unit="sentence">.</pc> </l> <l n="165" xml:id="a02262-e111960"> <w lemma="the" pos="d" xml:id="a02262-028-a-0770">the</w> <w lemma="vulgar" pos="j" xml:id="a02262-028-a-0780">vulgar</w> <w lemma="with" pos="acp-p" xml:id="a02262-028-a-0790">with</w> <w lemma="the" pos="d" xml:id="a02262-028-a-0800">the</w> <w lemma="elder" pos="n2_j" xml:id="a02262-028-a-0810">elders</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-0820">of</w> <w lemma="our" pos="po" xml:id="a02262-028-a-0830">our</w> <w lemma="race" pos="n1" xml:id="a02262-028-a-0840">race</w> <pc xml:id="a02262-028-a-0850">,</pc> </l> <l xml:id="a02262-e111970"> <w lemma="and" pos="cc" xml:id="a02262-028-a-0860">and</w> <w lemma="soldier" pos="n2" xml:id="a02262-028-a-0870" reg="soldiers">souldiers</w> <pc xml:id="a02262-028-a-0880">,</pc> <w lemma="shake" pos="vvb" xml:id="a02262-028-a-0890">shake</w> <w lemma="their" pos="po" xml:id="a02262-028-a-0900">their</w> <w lemma="head" pos="n2" xml:id="a02262-028-a-0910">heads</w> <w lemma="in" pos="acp-p" xml:id="a02262-028-a-0920">in</w> <w lemma="his" pos="po" xml:id="a02262-028-a-0930">his</w> <w lemma="disgrace" pos="n1" xml:id="a02262-028-a-0940">disgrace</w> <pc xml:id="a02262-028-a-0950">:</pc> </l> <l xml:id="a02262-e111980"> <w lemma="be" pos="vvz" xml:id="a02262-028-a-0960">is</w> <w lemma="this" pos="d" xml:id="a02262-028-a-0970">this</w> <w lemma="the" pos="d" xml:id="a02262-028-a-0980">the</w> <w lemma="man" pos="n1" xml:id="a02262-028-a-0990">man</w> <pc xml:id="a02262-028-a-1000">,</pc> <w lemma="say" pos="vvd" xml:id="a02262-028-a-1010">said</w> <w lemma="they" pos="pns" xml:id="a02262-028-a-1020">they</w> <pc xml:id="a02262-028-a-1030">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-028-a-1040">whose</w> <w lemma="hand" pos="n2" xml:id="a02262-028-a-1050">hands</w> <w lemma="can" pos="vmb" xml:id="a02262-028-a-1060">can</w> <w lemma="raise" pos="vvi" xml:id="a02262-028-a-1070">raise</w> </l> <l xml:id="a02262-e111990"> <w lemma="the" pos="d" xml:id="a02262-028-a-1080">the</w> <w lemma="temple" pos="n1" xml:id="a02262-028-a-1090">temple</w> <pc xml:id="a02262-028-a-1100">,</pc> <w lemma="and" pos="cc" xml:id="a02262-028-a-1110">and</w> <w lemma="rebuild" pos="vvi" xml:id="a02262-028-a-1120">rebuild</w> <w lemma="it" pos="pn" xml:id="a02262-028-a-1130">it</w> <w lemma="in" pos="acp-p" xml:id="a02262-028-a-1140">in</w> <w lemma="three" pos="crd" xml:id="a02262-028-a-1150">three</w> <w lemma="day" pos="n2" xml:id="a02262-028-a-1160" reg="days">dayes</w> <pc xml:id="a02262-028-a-1170" unit="sentence">?</pc> </l> <l xml:id="a02262-e112000"> <w lemma="now" pos="av" xml:id="a02262-028-a-1180">now</w> <w lemma="show" pos="vvb" xml:id="a02262-028-a-1190" reg="show">shew</w> <w lemma="thy" pos="po" xml:id="a02262-028-a-1200">thy</w> <w lemma="strength" pos="n1" xml:id="a02262-028-a-1210">strength</w> <pc xml:id="a02262-028-a-1220" unit="sentence">.</pc> <w lemma="or" pos="cc" xml:id="a02262-028-a-1230">or</w> <w lemma="if" pos="cs" xml:id="a02262-028-a-1240">if</w> <w lemma="the" pos="d" xml:id="a02262-028-a-1250">the</w> <w lemma="thunderer" pos="n1" xml:id="a02262-028-a-1260">thunderer</w> </l> <l n="170" xml:id="a02262-e112010"> <w lemma="above" pos="acp-p" xml:id="a02262-028-a-1270">above</w> <w lemma="the" pos="d" xml:id="a02262-028-a-1280">the</w> <w lemma="rank" pos="n1" xml:id="a02262-028-a-1290">rank</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-1300">of</w> <w lemma="mortal" pos="n2_j" xml:id="a02262-028-a-1310" reg="mortals">mortalls</w> <w lemma="thou" pos="pno" xml:id="a02262-028-a-1320">thee</w> <w lemma="prefer" pos="vvi" xml:id="a02262-028-a-1330" reg="prefer">preferre</w> <pc xml:id="a02262-028-a-1340">,</pc> </l> <l xml:id="a02262-e112020"> <w lemma="acknowledge" pos="vvn" xml:id="a02262-028-a-1350" reg="acknowledged">acknowledg'd</w> <w lemma="for" pos="acp-p" xml:id="a02262-028-a-1360">for</w> <w lemma="his" pos="po" xml:id="a02262-028-a-1370">his</w> <w lemma="heir" pos="n1" xml:id="a02262-028-a-1380">heir</w> <pc xml:id="a02262-028-a-1390">;</pc> <w lemma="let" pos="vvb" xml:id="a02262-028-a-1400">let</w> <w lemma="he" pos="pno" xml:id="a02262-028-a-1410">him</w> <w lemma="descend" pos="vvi" xml:id="a02262-028-a-1420">descend</w> <pc xml:id="a02262-028-a-1430">,</pc> </l> <l xml:id="a02262-e112030"> <w lemma="confirm" pos="vvb" xml:id="a02262-028-a-1440" reg="confirm">confirme</w> <w lemma="thy" pos="po" xml:id="a02262-028-a-1450">thy</w> <w lemma="hope" pos="n2" xml:id="a02262-028-a-1460">hopes</w> <pc xml:id="a02262-028-a-1470">,</pc> <w lemma="and" pos="cc" xml:id="a02262-028-a-1480">and</w> <w lemma="timely" pos="j" xml:id="a02262-028-a-1490">timely</w> <w lemma="succour" pos="n1" xml:id="a02262-028-a-1500">succour</w> <w lemma="lend" pos="vvi" xml:id="a02262-028-a-1510">lend</w> <pc xml:id="a02262-028-a-1520" unit="sentence">.</pc> </l> <l xml:id="a02262-e112040"> <w lemma="behold" pos="vvb" xml:id="a02262-028-a-1530">behold</w> <pc xml:id="a02262-028-a-1540">,</pc> <w lemma="the" pos="d" xml:id="a02262-028-a-1550">the</w> <w lemma="help" pos="n1" xml:id="a02262-028-a-1560">help</w> <w lemma="thou" pos="pns" xml:id="a02262-028-a-1570">thou</w> <w lemma="give" pos="vvd2" xml:id="a02262-028-a-1580">gav'st</w> <w lemma="to" pos="acp-cs" xml:id="a02262-028-a-1590">to</w> <w lemma="other" pos="pi2_d" xml:id="a02262-028-a-1600">others</w> <pc xml:id="a02262-028-a-1610">,</pc> <w lemma="fail" pos="vvz" xml:id="a02262-028-a-1620" reg="fails">failes</w> </l> <l xml:id="a02262-e112050"> <w lemma="the" pos="d" xml:id="a02262-028-a-1630">the</w> <w lemma="author" pos="n1" xml:id="a02262-028-a-1640" reg="author">authour</w> <pc xml:id="a02262-028-a-1650" unit="sentence">.</pc> <w lemma="break" pos="vvb" xml:id="a02262-028-a-1660">break</w> <w lemma="these" pos="d" xml:id="a02262-028-a-1670">these</w> <w lemma="bond" pos="n2" xml:id="a02262-028-a-1680">bonds</w> <pc xml:id="a02262-028-a-1690">,</pc> <w lemma="these" pos="d" xml:id="a02262-028-a-1700">these</w> <w lemma="stubborn" pos="j" xml:id="a02262-028-a-1710">stubborn</w> <w lemma="nail" pos="n2" xml:id="a02262-028-a-1720">nails</w> <pc xml:id="a02262-028-a-1730">,</pc> </l> <l n="175" xml:id="a02262-e112060"> <w lemma="and" pos="cc" xml:id="a02262-028-a-1740">and</w> <w lemma="from" pos="acp-p" xml:id="a02262-028-a-1750">from</w> <w lemma="the" pos="d" xml:id="a02262-028-a-1760">the</w> <w lemma="cross" pos="n1" xml:id="a02262-028-a-1770" reg="cross">crosse</w> <w lemma="descend" pos="vvi" xml:id="a02262-028-a-1780">descend</w> <pc xml:id="a02262-028-a-1790">:</pc> <w lemma="than" pos="cs" xml:id="a02262-028-a-1800" reg="than">then</w> <w lemma="we" pos="pns" xml:id="a02262-028-a-1810">we</w> <w lemma="will" pos="vmb" xml:id="a02262-028-a-1820">will</w> <w lemma="say" pos="vvi" xml:id="a02262-028-a-1830">say</w> </l> <l xml:id="a02262-e112070"> <w lemma="thou" pos="pns" xml:id="a02262-028-a-1840">thou</w> <w lemma="be" pos="vv2" xml:id="a02262-028-a-1850">art</w> <w lemma="our" pos="po" xml:id="a02262-028-a-1860">our</w> <w lemma="king" pos="n1" xml:id="a02262-028-a-1870">king</w> <pc xml:id="a02262-028-a-1880">,</pc> <w lemma="and" pos="cc" xml:id="a02262-028-a-1890">and</w> <w lemma="thy" pos="po" xml:id="a02262-028-a-1900">thy</w> <w lemma="command" pos="n2" xml:id="a02262-028-a-1910">commands</w> <w lemma="obey" pos="vvb" xml:id="a02262-028-a-1920">obey</w> <pc xml:id="a02262-028-a-1930" unit="sentence">.</pc> </l> <l xml:id="a02262-e112080"> <w lemma="nor" pos="cc-x" xml:id="a02262-028-a-1940">nor</w> <w lemma="waste" pos="n1" xml:id="a02262-028-a-1950" reg="waste">wast</w> <w lemma="enough" pos="av_d" xml:id="a02262-028-a-1960">enough</w> <w lemma="that" pos="cs" xml:id="a02262-028-a-1970">that</w> <w lemma="the" pos="d" xml:id="a02262-028-a-1980">the</w> <w lemma="surround" pos="vvg" xml:id="a02262-028-a-1990">surrounding</w> <w lemma="throng" pos="vvb" xml:id="a02262-028-a-2000">throng</w> </l> <l xml:id="a02262-e112090"> <w lemma="wound" pos="n1" xml:id="a02262-028-a-2010">wound</w> <w lemma="with" pos="acp-p" xml:id="a02262-028-a-2020">with</w> <w lemma="reproach" pos="n2" xml:id="a02262-028-a-2030" reg="reproaches">reproches</w> <pc xml:id="a02262-028-a-2040">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-028-a-2050">who</w> <w lemma="beside" pos="acp-p" xml:id="a02262-028-a-2060">besides</w> <w lemma="he" pos="pno" xml:id="a02262-028-a-2070">him</w> <w lemma="hang" pos="vvd" xml:id="a02262-028-a-2080">hung</w> <pc xml:id="a02262-028-a-2090">,</pc> </l> <l xml:id="a02262-e112100"> <w lemma="do" pos="vvz" xml:id="a02262-028-a-2100">doth</w> <w lemma="now" pos="av" xml:id="a02262-028-a-2110">now</w> <w lemma="again" pos="av" xml:id="a02262-028-a-2120">again</w> <w lemma="a" pos="d" xml:id="a02262-028-a-2130">a</w> <w lemma="murderer" pos="n1g" xml:id="a02262-028-a-2140" reg="murderer's">murderers</w> <w lemma="mind" pos="n1" xml:id="a02262-028-a-2150" reg="mind">minde</w> <w lemma="disclose" pos="vvi" xml:id="a02262-028-a-2160">disclose</w> <pc xml:id="a02262-028-a-2170">;</pc> </l> <l n="180" xml:id="a02262-e112110"> <w lemma="and" pos="cc" xml:id="a02262-028-a-2180">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-028-a-2190">in</w> <w lemma="his" pos="po" xml:id="a02262-028-a-2200">his</w> <w lemma="punishment" pos="n1" xml:id="a02262-028-a-2210">punishment</w> <w lemma="more" pos="av-c_d" xml:id="a02262-028-a-2220">more</w> <w lemma="wicked" pos="j" xml:id="a02262-028-a-2230">wicked</w> <w lemma="grow" pos="vvz" xml:id="a02262-028-a-2240" reg="grows">growes</w> <pc xml:id="a02262-028-a-2250" unit="sentence">.</pc> </l> <l xml:id="a02262-e112120"> <w lemma="who" pos="crq-r" xml:id="a02262-028-a-2260">who</w> <w lemma="thus" pos="av" xml:id="a02262-028-a-2270">thus</w> <pc xml:id="a02262-028-a-2280">:</pc> <w lemma="if" pos="cs" xml:id="a02262-028-a-2290">if</w> <w lemma="thou" pos="pns" xml:id="a02262-028-a-2300">thou</w> <w lemma="be" pos="vvb" xml:id="a02262-028-a-2310">be</w> <w lemma="he" pos="pns" xml:id="a02262-028-a-2320">he</w> <w lemma="who" pos="crq-r" xml:id="a02262-028-a-2330">whom</w> <w lemma="god" pos="n1-nn" xml:id="a02262-028-a-2340">god</w> <w lemma="do" pos="vvd" xml:id="a02262-028-a-2350">did</w> <w lemma="choose" pos="vvi" xml:id="a02262-028-a-2360">choose</w> </l> <l xml:id="a02262-e112130"> <w lemma="to" pos="acp-cs" xml:id="a02262-028-a-2370">to</w> <w lemma="govern" pos="vvi" xml:id="a02262-028-a-2380">govern</w> <w lemma="the" pos="d" xml:id="a02262-028-a-2390">the</w> <w lemma="free" pos="j_vn" xml:id="a02262-028-a-2400" reg="decreed">free'd</w> <w lemma="nation" pos="n1" xml:id="a02262-028-a-2410">nation</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-a-2420">of</w> <w lemma="the" pos="d" xml:id="a02262-028-a-2430">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-028-a-2440">jews</w> <pc xml:id="a02262-028-a-2450">,</pc> </l> <pb facs="28" n="49" xml:id="a02262-028-b"/> <l xml:id="a02262-e112140"> <w lemma="thyself" pos="px" xml:id="a02262-028-b-0010" reg="thyself">thy self</w> <pc xml:id="a02262-028-b-0020">,</pc> <w lemma="and" pos="cc" xml:id="a02262-028-b-0030">and</w> <w lemma="we" pos="pno" xml:id="a02262-028-b-0040">us</w> <w lemma="release" pos="n1" xml:id="a02262-028-b-0050">release</w> <pc xml:id="a02262-028-b-0060">:</pc> <w lemma="thus" pos="av" xml:id="a02262-028-b-0070">thus</w> <w lemma="honour" pos="n1" xml:id="a02262-028-b-0080">honour</w> <w lemma="win" pos="vvi" xml:id="a02262-028-b-0090">win</w> <pc xml:id="a02262-028-b-0100" unit="sentence">.</pc> </l> <l xml:id="a02262-e112150"> <w lemma="the" pos="d" xml:id="a02262-028-b-0110">the</w> <w lemma="partner" pos="n1" xml:id="a02262-028-b-0120">partner</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-b-0130">of</w> <w lemma="his" pos="po" xml:id="a02262-028-b-0140">his</w> <w lemma="death" pos="n1" xml:id="a02262-028-b-0150">death</w> <pc xml:id="a02262-028-b-0160">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-028-b-0170">as</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-b-0180">of</w> <w lemma="his" pos="po" xml:id="a02262-028-b-0190">his</w> <w lemma="sin" pos="n1" xml:id="a02262-028-b-0200" reg="sin">sinne</w> <pc xml:id="a02262-028-b-0210">,</pc> </l> <l n="185" xml:id="a02262-e112160"> <w lemma="who" pos="crq-r" xml:id="a02262-028-b-0220">who</w> <w lemma="have" pos="vvd" xml:id="a02262-028-b-0230">had</w> <w lemma="his" pos="po" xml:id="a02262-028-b-0240">his</w> <w lemma="fierceness" pos="n1" xml:id="a02262-028-b-0250" reg="fierceness">fiercenesse</w> <pc xml:id="a02262-028-b-0260">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-028-b-0270">with</w> <w lemma="the" pos="d" xml:id="a02262-028-b-0280">the</w> <w lemma="thief" pos="n1" xml:id="a02262-028-b-0290">thief</w> <pc xml:id="a02262-028-b-0300">,</pc> <w lemma="cast-off" pos="j" xml:id="a02262-028-b-0310">cast-off</w> <pc xml:id="a02262-028-b-0320">,</pc> </l> <l xml:id="a02262-e112170"> <w lemma="ill" pos="j" xml:id="a02262-028-b-0330">ill</w> <w lemma="brook" pos="n2" xml:id="a02262-028-b-0340" reg="brooks">brookes</w> <pc xml:id="a02262-028-b-0350">,</pc> <w lemma="and" pos="cc" xml:id="a02262-028-b-0360">and</w> <w lemma="thus" pos="av" xml:id="a02262-028-b-0370">thus</w> <w lemma="reprove" pos="vvz" xml:id="a02262-028-b-0380" reg="reproves">reprooves</w> <pc xml:id="a02262-028-b-0390">,</pc> <w lemma="that" pos="cs" xml:id="a02262-028-b-0400">that</w> <w lemma="impious" pos="j" xml:id="a02262-028-b-0410">impious</w> <w lemma="scoff" pos="n1" xml:id="a02262-028-b-0420">scoff</w> <pc xml:id="a02262-028-b-0430">:</pc> </l> <l xml:id="a02262-e112180"> <w lemma="have" pos="vv2" xml:id="a02262-028-b-0440">hast</w> <w lemma="thou" pos="pns" xml:id="a02262-028-b-0450">thou</w> <w lemma="as" pos="acp-av" xml:id="a02262-028-b-0460">as</w> <w lemma="yet" pos="av" xml:id="a02262-028-b-0470">yet</w> <w lemma="not" pos="xx" xml:id="a02262-028-b-0480">not</w> <w lemma="learn" pos="vvn" xml:id="a02262-028-b-0490" reg="learned">learnt</w> <w lemma="to" pos="acp-cs" xml:id="a02262-028-b-0500">to</w> <w lemma="acknowledge" pos="vvi" xml:id="a02262-028-b-0510">acknowledge</w> <w lemma="god" pos="n1-nn" xml:id="a02262-028-b-0520">god</w> <pc xml:id="a02262-028-b-0530" unit="sentence">?</pc> </l> <l xml:id="a02262-e112190"> <w lemma="nor" pos="cc-x" xml:id="a02262-028-b-0540">nor</w> <w lemma="sacred" pos="j" xml:id="a02262-028-b-0550">sacred</w> <w lemma="justice" pos="n1" xml:id="a02262-028-b-0560">justice</w> <w lemma="fear" pos="n1" xml:id="a02262-028-b-0570">fear</w> <pc xml:id="a02262-028-b-0580">?</pc> <w lemma="who" pos="crq-q" xml:id="a02262-028-b-0590">who</w> <w lemma="now" pos="av" xml:id="a02262-028-b-0600">now</w> <w lemma="the" pos="d" xml:id="a02262-028-b-0610">the</w> <w lemma="rod" pos="n1" xml:id="a02262-028-b-0620">rod</w> </l> <l xml:id="a02262-e112200"> <w lemma="of" pos="acp-p" xml:id="a02262-028-b-0630">of</w> <w lemma="vengeance" pos="n1" xml:id="a02262-028-b-0640">vengeance</w> <w lemma="feel" pos="vv2" xml:id="a02262-028-b-0650" reg="feelest">feel'st</w> <pc xml:id="a02262-028-b-0660">?</pc> <w lemma="will" pos="vm2" xml:id="a02262-028-b-0670">wilt</w> <w lemma="thou" pos="pns" xml:id="a02262-028-b-0680">thou</w> <w lemma="again" pos="av" xml:id="a02262-028-b-0690">again</w> <w lemma="offend" pos="vvi" xml:id="a02262-028-b-0700">offend</w> <pc xml:id="a02262-028-b-0710">,</pc> </l> <l n="190" xml:id="a02262-e112210"> <w lemma="and" pos="cc" xml:id="a02262-028-b-0720">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-028-b-0730">to</w> <w lemma="the" pos="d" xml:id="a02262-028-b-0740">the</w> <w lemma="jaw" pos="n2" xml:id="a02262-028-b-0750">jaws</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-b-0760">of</w> <w lemma="hell" pos="n1" xml:id="a02262-028-b-0770">hell</w> <w lemma="thy" pos="po" xml:id="a02262-028-b-0780">thy</w> <w lemma="guilt" pos="n1" xml:id="a02262-028-b-0790">guilt</w> <w lemma="extend" pos="vvi" xml:id="a02262-028-b-0800">extend</w> <pc xml:id="a02262-028-b-0810" unit="sentence">?</pc> </l> <l xml:id="a02262-e112220"> <w lemma="this" pos="d" xml:id="a02262-028-b-0820">this</w> <w lemma="death" pos="n1" xml:id="a02262-028-b-0830">death</w> <w lemma="we" pos="pns" xml:id="a02262-028-b-0840">we</w> <w lemma="owe" pos="vvb" xml:id="a02262-028-b-0850">owe</w> <w lemma="to" pos="acp-p" xml:id="a02262-028-b-0860">to</w> <w lemma="our" pos="po" xml:id="a02262-028-b-0870">our</w> <w lemma="impiety" pos="n1" xml:id="a02262-028-b-0880">impiety</w> <pc xml:id="a02262-028-b-0890">:</pc> </l> <l xml:id="a02262-e112230"> <w lemma="but" pos="acp-cc" xml:id="a02262-028-b-0900">but</w> <w lemma="what" pos="crq-q" xml:id="a02262-028-b-0910">what</w> <w lemma="be" pos="vvb" xml:id="a02262-028-b-0920">are</w> <w lemma="his" pos="po" xml:id="a02262-028-b-0930">his</w> <w lemma="misdeed" pos="n2" xml:id="a02262-028-b-0940">misdeeds</w> <pc xml:id="a02262-028-b-0950">?</pc> <w lemma="why" pos="crq-q" xml:id="a02262-028-b-0960">why</w> <w lemma="shall" pos="vmd" xml:id="a02262-028-b-0970">should</w> <w lemma="he" pos="pns" xml:id="a02262-028-b-0980">he</w> <w lemma="die" pos="vvi" xml:id="a02262-028-b-0990">die</w> <pc xml:id="a02262-028-b-1000" unit="sentence">?</pc> </l> <l xml:id="a02262-e112240"> <w lemma="then" pos="av" xml:id="a02262-028-b-1010">then</w> <w lemma="look" pos="vvg" xml:id="a02262-028-b-1020">looking</w> <w lemma="on" pos="acp-p" xml:id="a02262-028-b-1030">on</w> <w lemma="his" pos="po" xml:id="a02262-028-b-1040">his</w> <w lemma="face" pos="n1" xml:id="a02262-028-b-1050">face</w> <w lemma="with" pos="acp-p" xml:id="a02262-028-b-1060">with</w> <w lemma="drop" pos="j_vg" xml:id="a02262-028-b-1070">dropping</w> <w lemma="eye" pos="n2" xml:id="a02262-028-b-1080">eyes</w> <pc xml:id="a02262-028-b-1090">:</pc> </l> <l xml:id="a02262-e112250"> <w lemma="forgive" pos="vvb" xml:id="a02262-028-b-1100">forgive</w> <w lemma="i" pos="pno" xml:id="a02262-028-b-1110">me</w> <pc xml:id="a02262-028-b-1120">,</pc> <w lemma="oh" pos="uh" xml:id="a02262-028-b-1130" reg="oh">o</w> <w lemma="forgive" pos="vvb" xml:id="a02262-028-b-1140">forgive</w> <w lemma="a" pos="d" xml:id="a02262-028-b-1150">a</w> <w lemma="wretch" pos="n1" xml:id="a02262-028-b-1160">wretch</w> <pc xml:id="a02262-028-b-1170">,</pc> <w lemma="he" pos="pns" xml:id="a02262-028-b-1180">he</w> <w lemma="cry" pos="vvz" xml:id="a02262-028-b-1190">cries</w> <pc xml:id="a02262-028-b-1200">:</pc> </l> <l n="195" xml:id="a02262-e112260"> <w lemma="and" pos="cc" xml:id="a02262-028-b-1210">and</w> <w lemma="oh" pos="uh" xml:id="a02262-028-b-1220" reg="oh">o</w> <w lemma="my" pos="po" xml:id="a02262-028-b-1230">my</w> <w lemma="lord" pos="n1" xml:id="a02262-028-b-1240">lord</w> <pc xml:id="a02262-028-b-1250">,</pc> <w lemma="my" pos="po" xml:id="a02262-028-b-1260">my</w> <w lemma="king" pos="n1" xml:id="a02262-028-b-1270">king</w> <pc xml:id="a02262-028-b-1280">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-028-b-1290">when</w> <w lemma="thou" pos="pns" xml:id="a02262-028-b-1300">thou</w> <w lemma="shall" pos="vm2" xml:id="a02262-028-b-1310">shalt</w> <w lemma="be" pos="vvi" xml:id="a02262-028-b-1320">be</w> </l> <l xml:id="a02262-e112270"> <w lemma="restore" pos="vvn" xml:id="a02262-028-b-1330" reg="restored">restor'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-028-b-1340">to</w> <w lemma="thy" pos="po" xml:id="a02262-028-b-1350">thy</w> <w lemma="own" pos="d" xml:id="a02262-028-b-1360">own</w> <w lemma="heaven" pos="n1" xml:id="a02262-028-b-1370">heaven</w> <pc xml:id="a02262-028-b-1380">,</pc> <w lemma="remember" pos="vvb" xml:id="a02262-028-b-1390">remember</w> <w lemma="i" pos="pno" xml:id="a02262-028-b-1400">me</w> <pc xml:id="a02262-028-b-1410" unit="sentence">.</pc> </l> <l xml:id="a02262-e112280"> <w lemma="he" pos="pns" xml:id="a02262-028-b-1420">he</w> <w lemma="mild" pos="av_j" xml:id="a02262-028-b-1430">mildly</w> <w lemma="give" pos="vvz" xml:id="a02262-028-b-1440">gives</w> <w lemma="consent" pos="n1" xml:id="a02262-028-b-1450">consent</w> <pc xml:id="a02262-028-b-1460">;</pc> <w lemma="and" pos="cc" xml:id="a02262-028-b-1470">and</w> <w lemma="from" pos="acp-p" xml:id="a02262-028-b-1480">from</w> <w lemma="the" pos="d" xml:id="a02262-028-b-1490">the</w> <w lemma="bar" pos="n2" xml:id="a02262-028-b-1500" reg="bars">barres</w> </l> <l xml:id="a02262-e112290"> <w lemma="of" pos="acp-p" xml:id="a02262-028-b-1510">of</w> <w lemma="that" pos="cs" xml:id="a02262-028-b-1520">that</w> <w lemma="sad" pos="j" xml:id="a02262-028-b-1530">sad</w> <w lemma="cross" pos="n1" xml:id="a02262-028-b-1540" reg="cross">crosse</w> <pc xml:id="a02262-028-b-1550">,</pc> <w lemma="thus" pos="av" xml:id="a02262-028-b-1560">thus</w> <w lemma="raise" pos="vvd" xml:id="a02262-028-b-1570" reg="raised">rais'd</w> <w lemma="he" pos="pno" xml:id="a02262-028-b-1580">him</w> <w lemma="to" pos="acp-p" xml:id="a02262-028-b-1590">to</w> <w lemma="the" pos="d" xml:id="a02262-028-b-1600">the</w> <w lemma="star" pos="n2" xml:id="a02262-028-b-1610" reg="stars">starres</w> <pc xml:id="a02262-028-b-1620">:</pc> </l> <l xml:id="a02262-e112300"> <w lemma="with" pos="acp-p" xml:id="a02262-028-b-1630">with</w> <w lemma="i" pos="pno" xml:id="a02262-028-b-1640">me</w> <pc xml:id="a02262-028-b-1650">,</pc> <w lemma="a" pos="d" xml:id="a02262-028-b-1660">a</w> <w lemma="happy" pos="j" xml:id="a02262-028-b-1670">happy</w> <w lemma="guest" pos="n1" xml:id="a02262-028-b-1680">guest</w> <pc xml:id="a02262-028-b-1690">,</pc> <w lemma="thou" pos="pns" xml:id="a02262-028-b-1700">thou</w> <w lemma="shall" pos="vm2" xml:id="a02262-028-b-1710">shalt</w> <w lemma="enjoy" pos="vvi" xml:id="a02262-028-b-1720" reg="enjoy">injoy</w> </l> <l n="200" xml:id="a02262-e112310"> <w lemma="those" pos="d" xml:id="a02262-028-b-1730">those</w> <w lemma="sacred" pos="j" xml:id="a02262-028-b-1740">sacred</w> <w lemma="orchard" pos="n2" xml:id="a02262-028-b-1750">orchards</w> <w lemma="where" pos="crq-cs" xml:id="a02262-028-b-1760">where</w> <w lemma="no" pos="d-x" xml:id="a02262-028-b-1770">no</w> <w lemma="frost" pos="n2" xml:id="a02262-028-b-1780">frosts</w> <w lemma="destroy" pos="vvi" xml:id="a02262-028-b-1790">destroy</w> </l> <l xml:id="a02262-e112320"> <w lemma="the" pos="d" xml:id="a02262-028-b-1800">the</w> <w lemma="eternal" pos="j" xml:id="a02262-028-b-1810" reg="eternal">eternall</w> <w lemma="spring" pos="n1" xml:id="a02262-028-b-1820">spring</w> <pc xml:id="a02262-028-b-1830">,</pc> <w lemma="before" pos="acp-p" xml:id="a02262-028-b-1840">before</w> <w lemma="the" pos="d" xml:id="a02262-028-b-1850">the</w> <w lemma="morn" pos="n1" xml:id="a02262-028-b-1860" reg="morn">morne</w> <w lemma="display" pos="vvb" xml:id="a02262-028-b-1870">display</w> </l> <l xml:id="a02262-e112330"> <w lemma="the" pos="d" xml:id="a02262-028-b-1880">the</w> <w lemma="purple" pos="j" xml:id="a02262-028-b-1890">purple</w> <w lemma="ensign" pos="n1" xml:id="a02262-028-b-1900" reg="ensign">ensigne</w> <w lemma="of" pos="acp-p" xml:id="a02262-028-b-1910">of</w> <w lemma="the" pos="d" xml:id="a02262-028-b-1920">th'</w> <w lemma="ensue" pos="j_vg" xml:id="a02262-028-b-1930">ensuing</w> <w lemma="day" pos="n1" xml:id="a02262-028-b-1940">day</w> <pc xml:id="a02262-028-b-1950" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e112340" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-028-b-1960" reg="chorus">chorvs</w> <pc xml:id="a02262-028-b-1970" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e112350"> <w lemma="what" pos="crq-q" xml:id="a02262-028-b-1980" type="contract1" reg="what">what</w> <w xml:id="a02262-028-b-1980c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="this" pos="d" xml:id="a02262-028-b-1990">this</w> <pc xml:id="a02262-028-b-2000">!</pc> <w lemma="the" pos="d" xml:id="a02262-028-b-2010">the</w> <w lemma="centre" pos="n1" xml:id="a02262-028-b-2020">centre</w> <w lemma="pant" pos="vvz" xml:id="a02262-028-b-2030">pants</w> <w lemma="with" pos="acp-p" xml:id="a02262-028-b-2040">with</w> <w lemma="sudden" pos="j" xml:id="a02262-028-b-2050">sudden</w> <w lemma="throw" pos="n2" xml:id="a02262-028-b-2060" reg="throws">throwes</w> <pc xml:id="a02262-028-b-2070" unit="sentence">!</pc> </l> <l xml:id="a02262-e112360"> <w lemma="and" pos="cc" xml:id="a02262-028-b-2080">and</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-028-b-2090">trembling</w> <w lemma="earth" pos="n1" xml:id="a02262-028-b-2100">earth</w> <w lemma="a" pos="d" xml:id="a02262-028-b-2110">a</w> <w lemma="sad" pos="j" xml:id="a02262-028-b-2120">sad</w> <w lemma="distemper" pos="n1" xml:id="a02262-028-b-2130">distemper</w> <w lemma="show" pos="vvz" xml:id="a02262-028-b-2140" reg="shows">showes</w> <pc xml:id="a02262-028-b-2150" unit="sentence">!</pc> </l> <l n="205" xml:id="a02262-e112370"> <w lemma="the" pos="d" xml:id="a02262-028-b-2160">the</w> <w lemma="sun" pos="n1" xml:id="a02262-028-b-2170">sun</w> <pc xml:id="a02262-028-b-2180">,</pc> <w lemma="affright" pos="vvn" xml:id="a02262-028-b-2190">affrighted</w> <pc xml:id="a02262-028-b-2200">,</pc> <w lemma="hide" pos="vvz" xml:id="a02262-028-b-2210">hides</w> <w lemma="his" pos="po" xml:id="a02262-028-b-2220">his</w> <w lemma="golden" pos="j" xml:id="a02262-028-b-2230">golden</w> <w lemma="head" pos="n1" xml:id="a02262-028-b-2240">head</w> <pc xml:id="a02262-028-b-2250">;</pc> </l> <l xml:id="a02262-e112380"> <w lemma="from" pos="acp-p" xml:id="a02262-028-b-2260">from</w> <w lemma="hence" pos="av" xml:id="a02262-028-b-2270">hence</w> <w lemma="by" pos="acp-p" xml:id="a02262-028-b-2280">by</w> <w lemma="a" pos="d" xml:id="a02262-028-b-2290">an</w> <w lemma="unknown" pos="j" xml:id="a02262-028-b-2300">unknown</w> <w lemma="ecliptic" pos="j" xml:id="a02262-028-b-2310" reg="ecliptic">ecliptick</w> <w lemma="flee" pos="vvd" xml:id="a02262-028-b-2320">fled</w> <pc xml:id="a02262-028-b-2330" unit="sentence">!</pc> </l> <pb facs="29" n="50" xml:id="a02262-029-a"/> <l xml:id="a02262-e112390"> <w lemma="irregular" pos="j" xml:id="a02262-029-a-0010">irregular</w> <w lemma="heaven" pos="n2" xml:id="a02262-029-a-0020">heavens</w> <w lemma="abortive" pos="j" xml:id="a02262-029-a-0030">abortive</w> <w lemma="shade" pos="n2" xml:id="a02262-029-a-0040">shades</w> <w lemma="display" pos="vvi" xml:id="a02262-029-a-0050">display</w> <pc xml:id="a02262-029-a-0060">;</pc> </l> <l xml:id="a02262-e112400"> <w lemma="and" pos="cc" xml:id="a02262-029-a-0070">and</w> <w lemma="night" pos="n1" xml:id="a02262-029-a-0080">night</w> <w lemma="usurp" pos="vvz" xml:id="a02262-029-a-0090" reg="usurps">usurpes</w> <w lemma="the" pos="d" xml:id="a02262-029-a-0100">the</w> <w lemma="empty" pos="j" xml:id="a02262-029-a-0110">empty</w> <w lemma="throne" pos="n1" xml:id="a02262-029-a-0120">throne</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-a-0130">of</w> <w lemma="day" pos="n1" xml:id="a02262-029-a-0140">day</w> <pc xml:id="a02262-029-a-0150" unit="sentence">!</pc> </l> <l xml:id="a02262-e112410"> <w lemma="what" pos="crq-q" xml:id="a02262-029-a-0160">what</w> <w lemma="threat" pos="n2" xml:id="a02262-029-a-0170">threats</w> <w lemma="do" pos="vvb" xml:id="a02262-029-a-0180">do</w> <w lemma="these" pos="d" xml:id="a02262-029-a-0190">these</w> <w lemma="dire" pos="j" xml:id="a02262-029-a-0200">dire</w> <w lemma="prodigy" pos="n2" xml:id="a02262-029-a-0210">prodigies</w> <w lemma="portend" pos="vvb" xml:id="a02262-029-a-0220">portend</w> </l> <l n="210" xml:id="a02262-e112420"> <w lemma="to" pos="acp-p" xml:id="a02262-029-a-0230">to</w> <w lemma="our" pos="po" xml:id="a02262-029-a-0240">our</w> <w lemma="offend" pos="j_vg" xml:id="a02262-029-a-0250">offending</w> <w lemma="race" pos="n1" xml:id="a02262-029-a-0260">race</w> <pc xml:id="a02262-029-a-0270" unit="sentence">!</pc> <w lemma="those" pos="d" xml:id="a02262-029-a-0280">those</w> <w lemma="ill" pos="n2_j" xml:id="a02262-029-a-0290">ills</w> <w lemma="transcend" pos="vvb" xml:id="a02262-029-a-0300">transcend</w> </l> <l xml:id="a02262-e112430"> <w lemma="all" pos="d" xml:id="a02262-029-a-0310">all</w> <w lemma="that" pos="cs" xml:id="a02262-029-a-0320">that</w> <w lemma="can" pos="vmb" xml:id="a02262-029-a-0330">can</w> <w lemma="be" pos="vvi" xml:id="a02262-029-a-0340">be</w> <w lemma="imagine" pos="vvn" xml:id="a02262-029-a-0350" reg="imagined">imagin'd</w> <pc xml:id="a02262-029-a-0360">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-029-a-0370">which</w> <w lemma="enforce" pos="vvb" xml:id="a02262-029-a-0380" reg="enforce">inforce</w> </l> <l xml:id="a02262-e112440"> <w lemma="disturb" pos="j_vn" xml:id="a02262-029-a-0390">disturbed</w> <w lemma="nature" pos="n1" xml:id="a02262-029-a-0400">nature</w> <w lemma="to" pos="acp-cs" xml:id="a02262-029-a-0410">to</w> <w lemma="forget" pos="vvi" xml:id="a02262-029-a-0420">forget</w> <w lemma="her" pos="po" xml:id="a02262-029-a-0430">her</w> <w lemma="course" pos="n1" xml:id="a02262-029-a-0440">course</w> <pc xml:id="a02262-029-a-0450" unit="sentence">.</pc> </l> <l xml:id="a02262-e112450"> <w lemma="i" pos="pns" xml:id="a02262-029-a-0460">i</w> <w lemma="hear" pos="vvb" xml:id="a02262-029-a-0470" reg="hear">heare</w> <w lemma="approach" pos="vvg" xml:id="a02262-029-a-0480">approaching</w> <w lemma="foot" pos="n2" xml:id="a02262-029-a-0490">feet</w> <pc xml:id="a02262-029-a-0500">:</pc> <w lemma="whatever" pos="crq-r" xml:id="a02262-029-a-0510" reg="whate'er">what ere</w> <w lemma="thou" pos="pns" xml:id="a02262-029-a-0520">thou</w> <w lemma="be" pos="vv2" xml:id="a02262-029-a-0530">art</w> <pc xml:id="a02262-029-a-0540">,</pc> </l> <l xml:id="a02262-e112460"> <w lemma="who" pos="crq-ro" xml:id="a02262-029-a-0550">whom</w> <w lemma="darkness" pos="n1" xml:id="a02262-029-a-0560" reg="darkness">darknesse</w> <w lemma="from" pos="acp-p" xml:id="a02262-029-a-0570">from</w> <w lemma="our" pos="po" xml:id="a02262-029-a-0580">our</w> <w lemma="sight" pos="n1" xml:id="a02262-029-a-0590">sight</w> <w lemma="conceal" pos="vvz" xml:id="a02262-029-a-0600" reg="conceals">conceales</w> <pc xml:id="a02262-029-a-0610">,</pc> <w lemma="impart" pos="vvb" xml:id="a02262-029-a-0620">impart</w> </l> <l n="215" xml:id="a02262-e112470"> <w lemma="all" pos="d" xml:id="a02262-029-a-0630">all</w> <w lemma="that" pos="cs" xml:id="a02262-029-a-0640">that</w> <w lemma="thou" pos="pns" xml:id="a02262-029-a-0650">thou</w> <w lemma="know" pos="vv2" xml:id="a02262-029-a-0660" reg="knowest">know'st</w> <w lemma="to" pos="acp-cs" xml:id="a02262-029-a-0670">to</w> <w lemma="our" pos="po" xml:id="a02262-029-a-0680">our</w> <w lemma="prepare" pos="j_vn" xml:id="a02262-029-a-0690">prepared</w> <w lemma="ear" pos="n2" xml:id="a02262-029-a-0700" reg="ears">eares</w> <pc xml:id="a02262-029-a-0710">:</pc> </l> <l xml:id="a02262-e112480"> <w lemma="accomplish" pos="vvi" xml:id="a02262-029-a-0720">accomplish</w> <pc xml:id="a02262-029-a-0730">,</pc> <w lemma="or" pos="cc" xml:id="a02262-029-a-0740">or</w> <w lemma="dissolve" pos="vvb" xml:id="a02262-029-a-0750">dissolve</w> <w lemma="our" pos="po" xml:id="a02262-029-a-0760">our</w> <w lemma="press" pos="j_vg" xml:id="a02262-029-a-0770">pressing</w> <w lemma="fear" pos="n2" xml:id="a02262-029-a-0780" reg="fears">feares</w> <pc xml:id="a02262-029-a-0790" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e112490" who="a02262-2_nuntius"> <speaker> <w lemma="two" pos="crd" xml:id="a02262-029-a-0800">ii</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-029-a-0810" reg="nuncius">nvncivs</w> <pc xml:id="a02262-029-a-0820" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e112500"> <w lemma="fury" pos="n1" xml:id="a02262-029-a-0830">fury</w> <pc join="right" xml:id="a02262-029-a-0840">(</pc> <w lemma="from" pos="acp-p" xml:id="a02262-029-a-0850">from</w> <w lemma="which" pos="crq-r" xml:id="a02262-029-a-0860">which</w> <pc xml:id="a02262-029-a-0870">,</pc> <w lemma="if" pos="cs" xml:id="a02262-029-a-0880">if</w> <w lemma="loose" pos="j" xml:id="a02262-029-a-0890">loose</w> <pc xml:id="a02262-029-a-0900">,</pc> <w lemma="the" pos="d" xml:id="a02262-029-a-0910">the</w> <w lemma="earth" pos="n1" xml:id="a02262-029-a-0920">earth</w> <w lemma="have" pos="vvd" xml:id="a02262-029-a-0930">had</w> <w lemma="flee" pos="vvn" xml:id="a02262-029-a-0940">fled</w> <pc xml:id="a02262-029-a-0950">)</pc> </l> <l xml:id="a02262-e112510"> <w lemma="and" pos="cc" xml:id="a02262-029-a-0960">and</w> <w lemma="fatal" pos="j" xml:id="a02262-029-a-0970" reg="fatal">fatall</w> <w lemma="star" pos="n2" xml:id="a02262-029-a-0980" reg="stars">starres</w> <w lemma="have" pos="vvb" xml:id="a02262-029-a-0990">have</w> <w lemma="their" pos="po" xml:id="a02262-029-a-1000">their</w> <w lemma="event" pos="n1" xml:id="a02262-029-a-1010">event</w> <pc xml:id="a02262-029-a-1020">:</pc> <w lemma="he" pos="pns" xml:id="a02262-029-a-1030" type="contract1" reg="he">he</w> <w xml:id="a02262-029-a-1030c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="dead" pos="j" xml:id="a02262-029-a-1040">dead</w> <pc xml:id="a02262-029-a-1050" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e112520" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-029-a-1060" reg="chorus">chorvs</w> <pc xml:id="a02262-029-a-1070" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e112530"> <w lemma="o" pos="uh" xml:id="a02262-029-a-1080">o</w> <w lemma="heaven" pos="n1" xml:id="a02262-029-a-1090">heaven</w> <pc xml:id="a02262-029-a-1100">!</pc> <w lemma="we" pos="pns" xml:id="a02262-029-a-1110">we</w> <w lemma="pardon" pos="vvb" xml:id="a02262-029-a-1120">pardon</w> <w lemma="now" pos="av" xml:id="a02262-029-a-1130">now</w> <w lemma="day" pos="n2" xml:id="a02262-029-a-1140" reg="days">dayes</w> <w lemma="hasty" pos="j" xml:id="a02262-029-a-1150">hasty</w> <w lemma="flight" pos="n1" xml:id="a02262-029-a-1160">flight</w> <pc xml:id="a02262-029-a-1170">;</pc> </l> <l n="220" xml:id="a02262-e112540"> <w lemma="nor" pos="cc-x" xml:id="a02262-029-a-1180">nor</w> <w lemma="will" pos="vmb" xml:id="a02262-029-a-1190">will</w> <w lemma="complain" pos="vvi" xml:id="a02262-029-a-1200">complain</w> <pc xml:id="a02262-029-a-1210">,</pc> <w lemma="since" pos="acp-cs" xml:id="a02262-029-a-1220">since</w> <w lemma="they" pos="pns" xml:id="a02262-029-a-1230">they</w> <w lemma="have" pos="vvb" xml:id="a02262-029-a-1240">have</w> <w lemma="quench" pos="vvn" xml:id="a02262-029-a-1250" reg="quenched">quencht</w> <w lemma="this" pos="d" xml:id="a02262-029-a-1260">this</w> <w lemma="light" pos="n1" xml:id="a02262-029-a-1270">light</w> <pc xml:id="a02262-029-a-1280" unit="sentence">.</pc> </l> <l xml:id="a02262-e112550"> <w lemma="yet" pos="av" xml:id="a02262-029-a-1290">yet</w> <w lemma="tell" pos="vvb" xml:id="a02262-029-a-1300">tell</w> <w lemma="how" pos="crq-cs" xml:id="a02262-029-a-1310">how</w> <w lemma="he" pos="pns" xml:id="a02262-029-a-1320">he</w> <w lemma="dispose" pos="vvn" xml:id="a02262-029-a-1330" reg="disposed">dispos'd</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-a-1340">of</w> <w lemma="his" pos="po" xml:id="a02262-029-a-1350">his</w> <w lemma="last" pos="ord" xml:id="a02262-029-a-1360">last</w> <w lemma="breath" pos="n1" xml:id="a02262-029-a-1370">breath</w> <pc xml:id="a02262-029-a-1380">;</pc> </l> <l xml:id="a02262-e112560"> <w lemma="the" pos="d" xml:id="a02262-029-a-1390">the</w> <w lemma="passage" pos="n2" xml:id="a02262-029-a-1400">passages</w> <pc xml:id="a02262-029-a-1410">,</pc> <w lemma="and" pos="cc" xml:id="a02262-029-a-1420">and</w> <w lemma="order" pos="n1" xml:id="a02262-029-a-1430">order</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-a-1440">of</w> <w lemma="his" pos="po" xml:id="a02262-029-a-1450">his</w> <w lemma="death" pos="n1" xml:id="a02262-029-a-1460">death</w> <pc xml:id="a02262-029-a-1470" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e112570" who="a02262-2_nuntius"> <speaker> <w lemma="two" pos="crd" xml:id="a02262-029-a-1480">ii</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-029-a-1490" reg="nuncius">nvncivs</w> <pc xml:id="a02262-029-a-1500" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e112580"> <w lemma="as" pos="acp-p" xml:id="a02262-029-a-1510">as</w> <w lemma="the" pos="d" xml:id="a02262-029-a-1520">the</w> <w lemma="decline" pos="j_vg" xml:id="a02262-029-a-1530">declining</w> <w lemma="sun" pos="n1" xml:id="a02262-029-a-1540">sun</w> <w lemma="the" pos="d" xml:id="a02262-029-a-1550">the</w> <w lemma="shade" pos="n2" xml:id="a02262-029-a-1560">shades</w> <w lemma="increase" pos="vvd" xml:id="a02262-029-a-1570" reg="increased">increast</w> <pc xml:id="a02262-029-a-1580">,</pc> </l> <l xml:id="a02262-e112590"> <w lemma="reflect" pos="vvg" xml:id="a02262-029-a-1590">reflecting</w> <w lemma="on" pos="acp-p" xml:id="a02262-029-a-1600">on</w> <w lemma="the" pos="d" xml:id="a02262-029-a-1610">the</w> <w lemma="more" pos="av-c_d" xml:id="a02262-029-a-1620">more</w> <w lemma="remove" pos="j_vn" xml:id="a02262-029-a-1630">removed</w> <w lemma="east" pos="n1" xml:id="a02262-029-a-1640">east</w> <pc xml:id="a02262-029-a-1650">,</pc> </l> <l n="225" xml:id="a02262-e112600"> <w lemma="his" pos="po" xml:id="a02262-029-a-1660">his</w> <w lemma="blaze" pos="j_vg" xml:id="a02262-029-a-1670">blazing</w> <w lemma="hair" pos="n1" xml:id="a02262-029-a-1680" reg="hair">haire</w> <w lemma="grow" pos="vvd" xml:id="a02262-029-a-1690">grew</w> <w lemma="black" pos="j" xml:id="a02262-029-a-1700">black</w> <pc xml:id="a02262-029-a-1710">:</pc> <w lemma="no" pos="d-x" xml:id="a02262-029-a-1720">no</w> <w lemma="cloud" pos="n2" xml:id="a02262-029-a-1730">clouds</w> <w lemma="obscure" pos="vvz" xml:id="a02262-029-a-1740">obscures</w> </l> <l xml:id="a02262-e112610"> <w lemma="his" pos="po" xml:id="a02262-029-a-1750">his</w> <w lemma="vanish" pos="j_vn" xml:id="a02262-029-a-1760">vanisht</w> <w lemma="light" pos="n1" xml:id="a02262-029-a-1770">light</w> <pc xml:id="a02262-029-a-1780">;</pc> <w lemma="this" pos="d" xml:id="a02262-029-a-1790">this</w> <w lemma="his" pos="po" xml:id="a02262-029-a-1800">his</w> <w lemma="own" pos="d" xml:id="a02262-029-a-1810">own</w> <w lemma="orb" pos="n1" xml:id="a02262-029-a-1820">orb</w> <w lemma="immure" pos="vvz" xml:id="a02262-029-a-1830">immures</w> <pc xml:id="a02262-029-a-1840" unit="sentence">.</pc> </l> <pb facs="29" n="51" xml:id="a02262-029-b"/> <l xml:id="a02262-e112620"> <w lemma="the" pos="d" xml:id="a02262-029-b-0010">the</w> <w lemma="day" pos="n2" xml:id="a02262-029-b-0020" reg="days">dayes</w> <w lemma="four" pos="ord" xml:id="a02262-029-b-0030">fourth</w> <w lemma="part" pos="n1" xml:id="a02262-029-b-0040">part</w> <w lemma="as" pos="acp-cs" xml:id="a02262-029-b-0050">as</w> <w lemma="yet" pos="av" xml:id="a02262-029-b-0060">yet</w> <w lemma="invest" pos="vvz" xml:id="a02262-029-b-0070">invests</w> <w lemma="the" pos="d" xml:id="a02262-029-b-0080">the</w> <w lemma="pole" pos="n1" xml:id="a02262-029-b-0090">pole</w> <pc xml:id="a02262-029-b-0100">,</pc> </l> <l xml:id="a02262-e112630"> <w lemma="be" pos="vvd" xml:id="a02262-029-b-0110">were</w> <w lemma="this" pos="d" xml:id="a02262-029-b-0120">this</w> <w lemma="a" pos="d" xml:id="a02262-029-b-0130">a</w> <w lemma="day" pos="n1" xml:id="a02262-029-b-0140">day</w> <pc xml:id="a02262-029-b-0150">;</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-029-b-0160">when</w> <w lemma="from" pos="acp-p" xml:id="a02262-029-b-0170">from</w> <w lemma="the" pos="d" xml:id="a02262-029-b-0180">the</w> <w lemma="afflict" pos="j_vn" xml:id="a02262-029-b-0190">afflicted</w> <w lemma="soul" pos="n1" xml:id="a02262-029-b-0200" reg="soul">soule</w> </l> <l xml:id="a02262-e112640"> <w lemma="this" pos="d" xml:id="a02262-029-b-0210">this</w> <w lemma="voice" pos="n1" xml:id="a02262-029-b-0220">voice</w> <w lemma="be" pos="vvd" xml:id="a02262-029-b-0230">was</w> <w lemma="clear" pos="av_j" xml:id="a02262-029-b-0240" reg="clearly">clearely</w> <w lemma="hear" pos="vvn" xml:id="a02262-029-b-0250">heard</w> <pc xml:id="a02262-029-b-0260">,</pc> <w lemma="not" pos="xx" xml:id="a02262-029-b-0270">not</w> <w lemma="like" pos="acp-p" xml:id="a02262-029-b-0280">like</w> <w lemma="the" pos="d" xml:id="a02262-029-b-0290">the</w> <w lemma="breath" pos="n1" xml:id="a02262-029-b-0300">breath</w> </l> <l n="230" xml:id="a02262-e112650"> <w lemma="of" pos="acp-p" xml:id="a02262-029-b-0310">of</w> <w lemma="those" pos="d" xml:id="a02262-029-b-0320">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-029-b-0330">who</w> <w lemma="labour" pos="n1" xml:id="a02262-029-b-0340">labour</w> <w lemma="between" pos="acp-p" xml:id="a02262-029-b-0350">between</w> <w lemma="life" pos="n1" xml:id="a02262-029-b-0360">life</w> <w lemma="and" pos="cc" xml:id="a02262-029-b-0370">and</w> <w lemma="death" pos="n1" xml:id="a02262-029-b-0380">death</w> <pc xml:id="a02262-029-b-0390">;</pc> </l> <l xml:id="a02262-e112660"> <w lemma="my" pos="po" xml:id="a02262-029-b-0400">my</w> <w lemma="god" pos="n1" xml:id="a02262-029-b-0410">god</w> <pc xml:id="a02262-029-b-0420">,</pc> <w lemma="oh" pos="uh" xml:id="a02262-029-b-0430" reg="oh">o</w> <w lemma="why" pos="crq-q" xml:id="a02262-029-b-0440">why</w> <w lemma="do" pos="vv2" xml:id="a02262-029-b-0450">dost</w> <w lemma="thou" pos="pns" xml:id="a02262-029-b-0460">thou</w> <w lemma="thy" pos="po" xml:id="a02262-029-b-0470">thy</w> <w lemma="own" pos="d" xml:id="a02262-029-b-0480">own</w> <w lemma="forsake" pos="vvb" xml:id="a02262-029-b-0490">forsake</w> <pc xml:id="a02262-029-b-0500" unit="sentence">!</pc> </l> <l xml:id="a02262-e112670"> <w lemma="which" pos="crq-r" xml:id="a02262-029-b-0510" reg="which">vvhich</w> <w lemma="purposely" pos="av" xml:id="a02262-029-b-0520">purposely</w> <w lemma="the" pos="d" xml:id="a02262-029-b-0530">the</w> <w lemma="multitude" pos="n1" xml:id="a02262-029-b-0540">multitude</w> <w lemma="mistake" pos="vvb" xml:id="a02262-029-b-0550">mistake</w> <pc xml:id="a02262-029-b-0560">,</pc> </l> <l xml:id="a02262-e112680"> <w lemma="but" pos="acp-cc" xml:id="a02262-029-b-0570">but</w> <w lemma="to" pos="acp-cs" xml:id="a02262-029-b-0580">to</w> <w lemma="prolong" pos="vvi" xml:id="a02262-029-b-0590">prolong</w> <w lemma="their" pos="po" xml:id="a02262-029-b-0600">their</w> <w lemma="cruel" pos="j" xml:id="a02262-029-b-0610">cruel</w> <w lemma="mirth" pos="n1" xml:id="a02262-029-b-0620">mirth</w> <pc xml:id="a02262-029-b-0630">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-029-b-0640">who</w> <w lemma="say" pos="vvd" xml:id="a02262-029-b-0650">said</w> <pc xml:id="a02262-029-b-0660">,</pc> </l> <l xml:id="a02262-e112690"> <w lemma="he" pos="pns" xml:id="a02262-029-b-0670">he</w> <w lemma="on" pos="acp-p" xml:id="a02262-029-b-0680">on</w> <w lemma="the" pos="d" xml:id="a02262-029-b-0690">the</w> <w lemma="thesbian" pos="j-nn" xml:id="a02262-029-b-0700">thesbian</w> <w lemma="prophet" pos="n1" xml:id="a02262-029-b-0710">prophet</w> <w lemma="call" pos="vvz" xml:id="a02262-029-b-0720">calls</w> <w lemma="for" pos="acp-p" xml:id="a02262-029-b-0730">for</w> <w lemma="aid" pos="n1" xml:id="a02262-029-b-0740">aid</w> <pc xml:id="a02262-029-b-0750">;</pc> </l> <l n="235" xml:id="a02262-e112700"> <w lemma="now" pos="av" xml:id="a02262-029-b-0760">now</w> <w lemma="to" pos="acp-cs" xml:id="a02262-029-b-0770">to</w> <w lemma="return" pos="vvi" xml:id="a02262-029-b-0780">return</w> <pc xml:id="a02262-029-b-0790">,</pc> <w lemma="and" pos="cc" xml:id="a02262-029-b-0800">and</w> <w lemma="draw" pos="vvi" xml:id="a02262-029-b-0810">draw</w> <w lemma="from" pos="acp-p" xml:id="a02262-029-b-0820">from</w> <w lemma="heaven" pos="n1" xml:id="a02262-029-b-0830">heaven</w> <w lemma="again" pos="av" xml:id="a02262-029-b-0840">again</w> </l> <l xml:id="a02262-e112710"> <w lemma="devour" pos="j_vg" xml:id="a02262-029-b-0850">devouring</w> <w lemma="shower" pos="n2" xml:id="a02262-029-b-0860" reg="showers">showres</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-b-0870">of</w> <w lemma="fire" pos="n1" xml:id="a02262-029-b-0880">fire</w> <pc xml:id="a02262-029-b-0890">,</pc> <w lemma="or" pos="cc" xml:id="a02262-029-b-0900">or</w> <w lemma="flood" pos="n2" xml:id="a02262-029-b-0910" reg="floods">flouds</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-b-0920">of</w> <w lemma="rain" pos="n1" xml:id="a02262-029-b-0930">rain</w> <pc xml:id="a02262-029-b-0940" unit="sentence">.</pc> </l> <l xml:id="a02262-e112720"> <w lemma="with" pos="acp-p" xml:id="a02262-029-b-0950" reg="with">vvith</w> <w lemma="silence" pos="n1" xml:id="a02262-029-b-0960">silence</w> <w lemma="this" pos="d" xml:id="a02262-029-b-0970">this</w> <w lemma="he" pos="pns" xml:id="a02262-029-b-0980">he</w> <w lemma="endure" pos="vvz" xml:id="a02262-029-b-0990" reg="endures">indures</w> <pc xml:id="a02262-029-b-1000" unit="sentence">.</pc> <w lemma="his" pos="po" xml:id="a02262-029-b-1010">his</w> <w lemma="body" pos="n1" xml:id="a02262-029-b-1020">body</w> <w lemma="rend" pos="vvn" xml:id="a02262-029-b-1030">rent</w> <pc xml:id="a02262-029-b-1040">,</pc> </l> <l xml:id="a02262-e112730"> <w lemma="his" pos="po" xml:id="a02262-029-b-1050">his</w> <w lemma="blood" pos="n1" xml:id="a02262-029-b-1060" reg="blood">bloud</w> <w lemma="exhaust" pos="vvn" xml:id="a02262-029-b-1070">exhausted</w> <pc xml:id="a02262-029-b-1080">,</pc> <w lemma="and" pos="cc" xml:id="a02262-029-b-1090">and</w> <w lemma="his" pos="po" xml:id="a02262-029-b-1100">his</w> <w lemma="spirit" pos="n2" xml:id="a02262-029-b-1110">spirits</w> <w lemma="spend" pos="vvn" xml:id="a02262-029-b-1120">spent</w> <pc xml:id="a02262-029-b-1130">,</pc> </l> <l xml:id="a02262-e112740"> <w lemma="he" pos="pns" xml:id="a02262-029-b-1140">he</w> <w lemma="cry" pos="vvd" xml:id="a02262-029-b-1150" reg="cried">cry'd</w> <pc xml:id="a02262-029-b-1160">;</pc> <w lemma="i" pos="pns" xml:id="a02262-029-b-1170">i</w> <w lemma="thirst" pos="vvb" xml:id="a02262-029-b-1180">thirst</w> <pc xml:id="a02262-029-b-1190" unit="sentence">.</pc> <w lemma="as" pos="acp-p" xml:id="a02262-029-b-1200">as</w> <w lemma="servant" pos="n2" xml:id="a02262-029-b-1210">servants</w> <w lemma="to" pos="acp-p" xml:id="a02262-029-b-1220">to</w> <w lemma="his" pos="po" xml:id="a02262-029-b-1230">his</w> <w lemma="will" pos="n1" xml:id="a02262-029-b-1240">will</w> <pc xml:id="a02262-029-b-1250">,</pc> </l> <l n="240" xml:id="a02262-e112750"> <w lemma="the" pos="d" xml:id="a02262-029-b-1260">the</w> <w lemma="greedy" pos="j" xml:id="a02262-029-b-1270">greedy</w> <w lemma="hollow" pos="n2_j" xml:id="a02262-029-b-1280" reg="hollows">hollowes</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-b-1290">of</w> <w lemma="a" pos="d" xml:id="a02262-029-b-1300">a</w> <w lemma="sponge" pos="n1" xml:id="a02262-029-b-1310" reg="sponge">spunge</w> <w lemma="they" pos="pns" xml:id="a02262-029-b-1320">they</w> <w lemma="fill" pos="vvb" xml:id="a02262-029-b-1330">fill</w> </l> <l xml:id="a02262-e112760"> <w lemma="with" pos="acp-p" xml:id="a02262-029-b-1340" reg="with">vvith</w> <w lemma="vinegar" pos="n1" xml:id="a02262-029-b-1350" reg="vinegar">vineger</w> <pc xml:id="a02262-029-b-1360">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-029-b-1370">which</w> <w lemma="hyssop" pos="n2" xml:id="a02262-029-b-1380">hyssops</w> <w lemma="sprig" pos="n2" xml:id="a02262-029-b-1390">sprigs</w> <w lemma="combine" pos="vvb" xml:id="a02262-029-b-1400">combine</w> <pc xml:id="a02262-029-b-1410">,</pc> </l> <l xml:id="a02262-e112770"> <w lemma="and" pos="cc" xml:id="a02262-029-b-1420">and</w> <w lemma="on" pos="acp-p" xml:id="a02262-029-b-1430">on</w> <w lemma="a" pos="d" xml:id="a02262-029-b-1440">a</w> <w lemma="reed" pos="n1" xml:id="a02262-029-b-1450">reed</w> <w lemma="exalt" pos="vvi" xml:id="a02262-029-b-1460">exalt</w> <w lemma="the" pos="d" xml:id="a02262-029-b-1470">the</w> <w lemma="deadly" pos="j" xml:id="a02262-029-b-1480">deadly</w> <w lemma="wine" pos="n1" xml:id="a02262-029-b-1490">wine</w> <pc xml:id="a02262-029-b-1500" unit="sentence">.</pc> </l> <l xml:id="a02262-e112780"> <w lemma="this" pos="d" xml:id="a02262-029-b-1510">this</w> <w lemma="scarce" pos="av_j" xml:id="a02262-029-b-1520">scarcely</w> <w lemma="taste" pos="vvn" xml:id="a02262-029-b-1530">tasted</w> <pc xml:id="a02262-029-b-1540">,</pc> <w lemma="his" pos="po" xml:id="a02262-029-b-1550">his</w> <w lemma="pale" pos="j" xml:id="a02262-029-b-1560">pale</w> <w lemma="lip" pos="n2" xml:id="a02262-029-b-1570">lips</w> <w lemma="once" pos="acp-av" xml:id="a02262-029-b-1580">once</w> <w lemma="more" pos="av-c_d" xml:id="a02262-029-b-1590">more</w> </l> <l xml:id="a02262-e112790"> <w lemma="he" pos="pns" xml:id="a02262-029-b-1600">he</w> <w lemma="open" pos="vvz" xml:id="a02262-029-b-1610">opens</w> <pc xml:id="a02262-029-b-1620">,</pc> <w lemma="and" pos="cc" xml:id="a02262-029-b-1630">and</w> <w lemma="now" pos="av" xml:id="a02262-029-b-1640">now</w> <w lemma="loud" pos="av-c_j" xml:id="a02262-029-b-1650" reg="louder">lowder</w> <w lemma="than" pos="cs" xml:id="a02262-029-b-1660" reg="than">then</w> <w lemma="before" pos="acp-av" xml:id="a02262-029-b-1670">before</w> </l> <l n="245" xml:id="a02262-e112800"> <w lemma="cry" pos="vvd" xml:id="a02262-029-b-1680" reg="cried">cry'd</w> <pc xml:id="a02262-029-b-1690">,</pc> <w lemma="all" pos="d" xml:id="a02262-029-b-1700">all</w> <w lemma="be" pos="vvz" xml:id="a02262-029-b-1710">is</w> <w lemma="finish" pos="vvn" xml:id="a02262-029-b-1720" reg="finished">finisht</w> <pc xml:id="a02262-029-b-1730">;</pc> <w lemma="here" pos="av" xml:id="a02262-029-b-1740">here</w> <w lemma="my" pos="po" xml:id="a02262-029-b-1750">my</w> <w lemma="labour" pos="n1g" xml:id="a02262-029-b-1760" reg="labour's">labours</w> <w lemma="end" pos="n1" xml:id="a02262-029-b-1770">end</w> <pc xml:id="a02262-029-b-1780">:</pc> </l> <l xml:id="a02262-e112810"> <w lemma="to" pos="acp-p" xml:id="a02262-029-b-1790">to</w> <w lemma="thou" pos="pno" xml:id="a02262-029-b-1800">thee</w> <pc xml:id="a02262-029-b-1810">,</pc> <w lemma="oh" pos="uh" xml:id="a02262-029-b-1820" reg="oh">o</w> <w lemma="heavenly" pos="j" xml:id="a02262-029-b-1830">heavenly</w> <w lemma="father" pos="n1" xml:id="a02262-029-b-1840">father</w> <pc xml:id="a02262-029-b-1850">,</pc> <w lemma="i" pos="pns" xml:id="a02262-029-b-1860">i</w> <w lemma="commend" pos="vvb" xml:id="a02262-029-b-1870">commend</w> </l> <l xml:id="a02262-e112820"> <w lemma="my" pos="po" xml:id="a02262-029-b-1880">my</w> <w lemma="part" pos="j_vg" xml:id="a02262-029-b-1890">parting</w> <w lemma="soul" pos="n1" xml:id="a02262-029-b-1900">soul</w> <pc xml:id="a02262-029-b-1910" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-029-b-1920">this</w> <w lemma="say" pos="vvd" xml:id="a02262-029-b-1930">said</w> <pc xml:id="a02262-029-b-1940">,</pc> <w lemma="hang" pos="vvd" xml:id="a02262-029-b-1950">hung</w> <w lemma="down" pos="acp-av" xml:id="a02262-029-b-1960">down</w> <w lemma="his" pos="po" xml:id="a02262-029-b-1970">his</w> <w lemma="head" pos="n1" xml:id="a02262-029-b-1980">head</w> <pc xml:id="a02262-029-b-1990">;</pc> </l> <l xml:id="a02262-e112830"> <w lemma="and" pos="cc" xml:id="a02262-029-b-2000">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-029-b-2010">with</w> <w lemma="his" pos="po" xml:id="a02262-029-b-2020">his</w> <w lemma="word" pos="n2" xml:id="a02262-029-b-2030">words</w> <w lemma="his" pos="po" xml:id="a02262-029-b-2040">his</w> <w lemma="mix" pos="j_vn" xml:id="a02262-029-b-2050">mixed</w> <w lemma="spirit" pos="n2" xml:id="a02262-029-b-2060">spirits</w> <w lemma="flee" pos="vvn" xml:id="a02262-029-b-2070">fled</w> <pc xml:id="a02262-029-b-2080">:</pc> </l> <l xml:id="a02262-e112840"> <w lemma="leave" pos="vvg" xml:id="a02262-029-b-2090">leaving</w> <w lemma="his" pos="po" xml:id="a02262-029-b-2100">his</w> <w lemma="body" pos="n1" xml:id="a02262-029-b-2110">body</w> <pc xml:id="a02262-029-b-2120">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-029-b-2130">which</w> <w lemma="again" pos="av" xml:id="a02262-029-b-2140">again</w> <w lemma="must" pos="vmb" xml:id="a02262-029-b-2150">must</w> <w lemma="bleed" pos="vvi" xml:id="a02262-029-b-2160">bleed</w> <pc xml:id="a02262-029-b-2170">,</pc> </l> <l n="250" xml:id="a02262-e112850"> <w lemma="now" pos="av" xml:id="a02262-029-b-2180">now</w> <w lemma="senseless" pos="j" xml:id="a02262-029-b-2190" reg="senseless">senselesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-029-b-2200">of</w> <w lemma="the" pos="d" xml:id="a02262-029-b-2210">the</w> <w lemma="cross" pos="n1" xml:id="a02262-029-b-2220" reg="cross">crosse</w> <pc xml:id="a02262-029-b-2230" unit="sentence">.</pc> <w lemma="from" pos="acp-p" xml:id="a02262-029-b-2240">from</w> <w lemma="prison" pos="n1" xml:id="a02262-029-b-2250">prison</w> <w lemma="free" pos="vvn" xml:id="a02262-029-b-2260">freed</w> <pc xml:id="a02262-029-b-2270">,</pc> </l> <l xml:id="a02262-e112860"> <w lemma="those" pos="d" xml:id="a02262-029-b-2280">those</w> <w lemma="happy" pos="j" xml:id="a02262-029-b-2290">happy</w> <w lemma="seat" pos="n2" xml:id="a02262-029-b-2300">seats</w> <w lemma="he" pos="pns" xml:id="a02262-029-b-2310">he</w> <w lemma="enjoy" pos="vvz" xml:id="a02262-029-b-2320" reg="enjoys">injoyes</w> <pc xml:id="a02262-029-b-2330">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-029-b-2340">by</w> <w lemma="god" pos="n1-nn" xml:id="a02262-029-b-2350">god</w> <w lemma="assign" pos="vvn" xml:id="a02262-029-b-2360" reg="assigned">assign'd</w> </l> <l xml:id="a02262-e112870"> <w lemma="to" pos="acp-p" xml:id="a02262-029-b-2370">to</w> <w lemma="injure" pos="j_vn" xml:id="a02262-029-b-2380" reg="injured">injur'd</w> <w lemma="virtue" pos="n1" xml:id="a02262-029-b-2390" reg="virtue">vertue</w> <pc xml:id="a02262-029-b-2400">,</pc> <w lemma="and" pos="cc" xml:id="a02262-029-b-2410">and</w> <w lemma="the" pos="d" xml:id="a02262-029-b-2420" reg="th'" type="contract1">th'</w> <w xml:id="a02262-029-b-2420c" type="contract2" lemma="etherial" pos="j" reg="aethereal" join="left">etheriall</w> <w lemma="mind" pos="n1" xml:id="a02262-029-b-2430" reg="mind">minde</w> <pc xml:id="a02262-029-b-2440" unit="sentence">.</pc> </l> <pb facs="30" n="52" xml:id="a02262-030-a"/> <l xml:id="a02262-e112880"> <w lemma="but" pos="acp-cc" xml:id="a02262-030-a-0010">but</w> <w lemma="terror" pos="n2" xml:id="a02262-030-a-0020" reg="terrors">terrours</w> <pc xml:id="a02262-030-a-0030">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-030-a-0040">which</w> <w lemma="with" pos="acp-p" xml:id="a02262-030-a-0050">with</w> <w lemma="nature" pos="n1" xml:id="a02262-030-a-0060">nature</w> <w lemma="war" pos="n1" xml:id="a02262-030-a-0070">war</w> <pc xml:id="a02262-030-a-0080">,</pc> <w lemma="affright" pos="vvb" xml:id="a02262-030-a-0090">affright</w> </l> <l xml:id="a02262-e112890"> <w lemma="our" pos="po" xml:id="a02262-030-a-0100">our</w> <w lemma="peaceless" pos="j" xml:id="a02262-030-a-0110" reg="peaceless">peacelesse</w> <w lemma="soul" pos="n2" xml:id="a02262-030-a-0120">souls</w> <pc xml:id="a02262-030-a-0130" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-030-a-0140">the</w> <w lemma="world" pos="n1" xml:id="a02262-030-a-0150">world</w> <w lemma="have" pos="vvz" xml:id="a02262-030-a-0160">hath</w> <w lemma="lose" pos="vvn" xml:id="a02262-030-a-0170">lost</w> <w lemma="its" pos="po" xml:id="a02262-030-a-0180">its</w> <w lemma="light" pos="n1" xml:id="a02262-030-a-0190">light</w> <pc xml:id="a02262-030-a-0200">:</pc> </l> <l n="255" xml:id="a02262-e112900"> <w lemma="heaven" pos="n1" xml:id="a02262-030-a-0210">heaven</w> <pc xml:id="a02262-030-a-0220">,</pc> <w lemma="and" pos="cc" xml:id="a02262-030-a-0230">and</w> <w lemma="the" pos="d" xml:id="a02262-030-a-0240">the</w> <w lemma="deep" pos="n2_j" xml:id="a02262-030-a-0250">deeps</w> <w lemma="below" pos="acp-p" xml:id="a02262-030-a-0260">below</w> <pc xml:id="a02262-030-a-0270">,</pc> <w lemma="our" pos="po" xml:id="a02262-030-a-0280">our</w> <w lemma="gild" pos="n1" xml:id="a02262-030-a-0290">guilt</w> <w lemma="pursue" pos="vvb" xml:id="a02262-030-a-0300">pursue</w> <pc xml:id="a02262-030-a-0310">:</pc> </l> <l xml:id="a02262-e112910"> <w lemma="pale" pos="j" xml:id="a02262-030-a-0320">pale</w> <w lemma="troop" pos="n2" xml:id="a02262-030-a-0330">troops</w> <w lemma="of" pos="acp-p" xml:id="a02262-030-a-0340">of</w> <w lemma="wander" pos="j_vg" xml:id="a02262-030-a-0350" reg="wand'ring">wandring</w> <w lemma="ghost" pos="n2" xml:id="a02262-030-a-0360">ghosts</w> <w lemma="now" pos="av" xml:id="a02262-030-a-0370">now</w> <w lemma="hurry" pos="vvb" xml:id="a02262-030-a-0380" reg="hurry">hurrie</w> <w lemma="through" pos="acp-p" xml:id="a02262-030-a-0390">through</w> </l> <l xml:id="a02262-e112920"> <w lemma="the" pos="d" xml:id="a02262-030-a-0400">the</w> <w lemma="holy" pos="j" xml:id="a02262-030-a-0410">holy</w> <w lemma="city" pos="n1" xml:id="a02262-030-a-0420" reg="city">citie</w> <pc xml:id="a02262-030-a-0430">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-030-a-0440">whom</w> <pc xml:id="a02262-030-a-0450">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-030-a-0460">from</w> <w lemma="her" pos="po" xml:id="a02262-030-a-0470">her</w> <w lemma="unknown" pos="j" xml:id="a02262-030-a-0480">unknown</w> </l> <l xml:id="a02262-e112930"> <w lemma="and" pos="cc" xml:id="a02262-030-a-0490">and</w> <w lemma="secret" pos="j" xml:id="a02262-030-a-0500">secret</w> <w lemma="womb" pos="n1" xml:id="a02262-030-a-0510" reg="womb">wombe</w> <pc xml:id="a02262-030-a-0520">,</pc> <w lemma="the" pos="d" xml:id="a02262-030-a-0530">the</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-030-a-0540">trembling</w> <w lemma="earth" pos="n1" xml:id="a02262-030-a-0550">earth</w> <w lemma="have" pos="vvz" xml:id="a02262-030-a-0560">hath</w> <w lemma="throw" pos="vvn" xml:id="a02262-030-a-0570">thrown</w> <pc xml:id="a02262-030-a-0580" unit="sentence">.</pc> </l> <l xml:id="a02262-e112940"> <w lemma="the" pos="d" xml:id="a02262-030-a-0590">the</w> <w lemma="cleave" pos="j_vg" xml:id="a02262-030-a-0600">cleaving</w> <w lemma="rock" pos="n2" xml:id="a02262-030-a-0610">rocks</w> <w lemma="their" pos="po" xml:id="a02262-030-a-0620">their</w> <w lemma="horrid" pos="j" xml:id="a02262-030-a-0630">horrid</w> <w lemma="jaw" pos="n2" xml:id="a02262-030-a-0640" reg="jaws">jawes</w> <w lemma="display" pos="vvi" xml:id="a02262-030-a-0650">display</w> <pc xml:id="a02262-030-a-0660">:</pc> </l> <l n="260" xml:id="a02262-e112950"> <w lemma="and" pos="cc" xml:id="a02262-030-a-0670">and</w> <w lemma="yawn" pos="j_vg" xml:id="a02262-030-a-0680">yawning</w> <w lemma="tomb" pos="n2" xml:id="a02262-030-a-0690" reg="tombs">tombes</w> <w lemma="afford" pos="vvb" xml:id="a02262-030-a-0700">afford</w> <w lemma="the" pos="d" xml:id="a02262-030-a-0710">the</w> <w lemma="dead" pos="j" xml:id="a02262-030-a-0720">dead</w> <w lemma="a" pos="d" xml:id="a02262-030-a-0730">a</w> <w lemma="way" pos="n1" xml:id="a02262-030-a-0740">way</w> </l> <l xml:id="a02262-e112960"> <w lemma="to" pos="acp-p" xml:id="a02262-030-a-0750">to</w> <w lemma="those" pos="d" xml:id="a02262-030-a-0760">those</w> <w lemma="that" pos="cs" xml:id="a02262-030-a-0770">that</w> <w lemma="live" pos="vvb" xml:id="a02262-030-a-0780">live</w> <pc xml:id="a02262-030-a-0790" unit="sentence">.</pc> <w lemma="heaven" pos="n1" xml:id="a02262-030-a-0800">heaven</w> <w lemma="be" pos="vvz" xml:id="a02262-030-a-0810">is</w> <w lemma="the" pos="d" xml:id="a02262-030-a-0820">the</w> <w lemma="general" pos="n1" xml:id="a02262-030-a-0830" reg="general">generall</w> </l> <l xml:id="a02262-e112970"> <w lemma="and" pos="cc" xml:id="a02262-030-a-0840">and</w> <w lemma="undistinguished" pos="j" xml:id="a02262-030-a-0850" reg="undistinguished">undistinguisht</w> <w lemma="sepulchre" pos="n1" xml:id="a02262-030-a-0860" reg="sepulchre">sepulcher</w> <w lemma="to" pos="acp-p" xml:id="a02262-030-a-0870">to</w> <w lemma="all" pos="d" xml:id="a02262-030-a-0880">all</w> <pc xml:id="a02262-030-a-0890" unit="sentence">.</pc> </l> <l xml:id="a02262-e112980"> <w lemma="old" pos="j" xml:id="a02262-030-a-0900">old</w> <w lemma="chaos" pos="n1" xml:id="a02262-030-a-0910">chaos</w> <w lemma="now" pos="av" xml:id="a02262-030-a-0920">now</w> <w lemma="return" pos="n2" xml:id="a02262-030-a-0930" reg="returns">returnes</w> <pc xml:id="a02262-030-a-0940" unit="sentence">.</pc> <w lemma="ambitious" pos="j" xml:id="a02262-030-a-0950">ambitious</w> <w lemma="night" pos="n1" xml:id="a02262-030-a-0960">night</w> </l> <l xml:id="a02262-e112990"> <w lemma="impatient" pos="j" xml:id="a02262-030-a-0970">impatient</w> <w lemma="of" pos="acp-p" xml:id="a02262-030-a-0980">of</w> <w lemma="alternate" pos="j" xml:id="a02262-030-a-0990">alternate</w> <w lemma="rule" pos="n1" xml:id="a02262-030-a-1000">rule</w> <pc xml:id="a02262-030-a-1010">,</pc> <w lemma="or" pos="cc" xml:id="a02262-030-a-1020">or</w> <w lemma="right" pos="j" xml:id="a02262-030-a-1030">right</w> <pc xml:id="a02262-030-a-1040">,</pc> </l> <l n="265" xml:id="a02262-e113000"> <w lemma="such" pos="d" xml:id="a02262-030-a-1050">such</w> <w lemma="as" pos="acp-cs" xml:id="a02262-030-a-1060">as</w> <w lemma="before" pos="acp-p" xml:id="a02262-030-a-1070">before</w> <w lemma="the" pos="d" xml:id="a02262-030-a-1080">the</w> <w lemma="day" pos="n1g" xml:id="a02262-030-a-1090" reg="day's">dayes</w> <w lemma="etherial" pos="j" xml:id="a02262-030-a-1100" reg="etherial">etheriall</w> <w lemma="birth" pos="n1" xml:id="a02262-030-a-1110">birth</w> <pc xml:id="a02262-030-a-1120">,</pc> </l> <l xml:id="a02262-e113010"> <w lemma="with" pos="acp-p" xml:id="a02262-030-a-1130">with</w> <w lemma="her" pos="po" xml:id="a02262-030-a-1140">her</w> <w lemma="own" pos="d" xml:id="a02262-030-a-1150">own</w> <w lemma="shady" pos="j" xml:id="a02262-030-a-1160">shady</w> <w lemma="people" pos="n1" xml:id="a02262-030-a-1170">people</w> <w lemma="fill" pos="vvz" xml:id="a02262-030-a-1180">fills</w> <w lemma="the" pos="d" xml:id="a02262-030-a-1190">the</w> <w lemma="earth" pos="n1" xml:id="a02262-030-a-1200">earth</w> <pc xml:id="a02262-030-a-1210" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e113020" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-030-a-1220" reg="chorus">chorvs</w> <pc xml:id="a02262-030-a-1230" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e113030"> <w lemma="how" pos="crq-q" xml:id="a02262-030-a-1240">how</w> <w lemma="do" pos="vvd" xml:id="a02262-030-a-1250">did</w> <w lemma="the" pos="d" xml:id="a02262-030-a-1260">the</w> <w lemma="many-minded" pos="j" xml:id="a02262-030-a-1270">many-minded</w> <w lemma="people" pos="n1" xml:id="a02262-030-a-1280">people</w> <w lemma="look" pos="vvb" xml:id="a02262-030-a-1290">look</w> </l> <l xml:id="a02262-e113040"> <w lemma="at" pos="acp-p" xml:id="a02262-030-a-1300">at</w> <w lemma="these" pos="d" xml:id="a02262-030-a-1310">these</w> <w lemma="portent" pos="n2" xml:id="a02262-030-a-1320">portents</w> <pc xml:id="a02262-030-a-1330">?</pc> <w lemma="with" pos="acp-p" xml:id="a02262-030-a-1340">with</w> <w lemma="what" pos="crq-q" xml:id="a02262-030-a-1350">what</w> <w lemma="affection" pos="n1" xml:id="a02262-030-a-1360">affection</w> <w lemma="strike" pos="vvn" xml:id="a02262-030-a-1370" reg="struck">strook</w> <pc xml:id="a02262-030-a-1380" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e113050" who="a02262-2_nuntius"> <speaker> <w lemma="ii" pos="crd" xml:id="a02262-030-a-1390">ii.</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-030-a-1400" reg="nuncius">nvncivs</w> <pc xml:id="a02262-030-a-1410" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e113060"> <w lemma="the" pos="d" xml:id="a02262-030-a-1420">the</w> <w lemma="lamentation" pos="n2" xml:id="a02262-030-a-1430">lamentations</w> <pc xml:id="a02262-030-a-1440">,</pc> <w lemma="mix" pos="vvn" xml:id="a02262-030-a-1450">mixed</w> <w lemma="with" pos="acp-p" xml:id="a02262-030-a-1460">with</w> <w lemma="the" pos="d" xml:id="a02262-030-a-1470">the</w> <w lemma="cry" pos="n2" xml:id="a02262-030-a-1480">cries</w> </l> <l n="270" xml:id="a02262-e113070"> <w lemma="of" pos="acp-p" xml:id="a02262-030-a-1490">of</w> <w lemma="weep" pos="j_vg" xml:id="a02262-030-a-1500">weeping</w> <w lemma="woman" pos="n2" xml:id="a02262-030-a-1510">women</w> <pc xml:id="a02262-030-a-1520">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-030-a-1530">in</w> <w lemma="lowed" pos="j" xml:id="a02262-030-a-1540" reg="lowed">low'd</w> <w lemma="volley" pos="n2" xml:id="a02262-030-a-1550" reg="volleys">vollies</w> <w lemma="rise" pos="vvi" xml:id="a02262-030-a-1560">rise</w> <pc xml:id="a02262-030-a-1570" unit="sentence">.</pc> </l> <l xml:id="a02262-e113080"> <w lemma="those" pos="d" xml:id="a02262-030-a-1580">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-030-a-1590">who</w> <w lemma="have" pos="vvd" xml:id="a02262-030-a-1600">had</w> <w lemma="know" pos="vvn" xml:id="a02262-030-a-1610">known</w> <w lemma="he" pos="pno" xml:id="a02262-030-a-1620">him</w> <pc xml:id="a02262-030-a-1630">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-030-a-1640">who</w> <w lemma="his" pos="po" xml:id="a02262-030-a-1650">his</w> <w lemma="follower" pos="n2" xml:id="a02262-030-a-1660">followers</w> <w lemma="be" pos="vvd" xml:id="a02262-030-a-1670">were</w> </l> <l xml:id="a02262-e113090"> <w lemma="while" pos="n1" xml:id="a02262-030-a-1680">while</w> <w lemma="yet" pos="av" xml:id="a02262-030-a-1690">yet</w> <w lemma="he" pos="pns" xml:id="a02262-030-a-1700">he</w> <w lemma="live" pos="vvd" xml:id="a02262-030-a-1710" reg="lived">liv'd</w> <pc xml:id="a02262-030-a-1720">,</pc> <w lemma="and" pos="cc" xml:id="a02262-030-a-1730">and</w> <w lemma="do" pos="vvd" xml:id="a02262-030-a-1740">did</w> <w lemma="in" pos="acp-p" xml:id="a02262-030-a-1750">in</w> <w lemma="death" pos="n1" xml:id="a02262-030-a-1760">death</w> <w lemma="adhere" pos="vvi" xml:id="a02262-030-a-1770">adhere</w> <pc xml:id="a02262-030-a-1780">,</pc> </l> <l xml:id="a02262-e113100"> <w lemma="in" pos="acp-p" xml:id="a02262-030-a-1790">in</w> <w lemma="that" pos="cs" xml:id="a02262-030-a-1800">that</w> <w lemma="new" pos="j" xml:id="a02262-030-a-1810">new</w> <w lemma="night" pos="n1" xml:id="a02262-030-a-1820">night</w> <w lemma="sigh" pos="n2" xml:id="a02262-030-a-1830">sighs</w> <w lemma="from" pos="acp-p" xml:id="a02262-030-a-1840">from</w> <w lemma="their" pos="po" xml:id="a02262-030-a-1850">their</w> <w lemma="sorrow" pos="n2" xml:id="a02262-030-a-1860" reg="sorrows">sorrowes</w> <w lemma="send" pos="vvi" xml:id="a02262-030-a-1870">send</w> <pc xml:id="a02262-030-a-1880">;</pc> </l> <l xml:id="a02262-e113110"> <w lemma="and" pos="cc" xml:id="a02262-030-a-1890">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-030-a-1900">to</w> <w lemma="those" pos="d" xml:id="a02262-030-a-1910">those</w> <w lemma="heaven" pos="n2" xml:id="a02262-030-a-1920">heavens</w> <w lemma="they" pos="pns" xml:id="a02262-030-a-1930">they</w> <w lemma="can" pos="vmd" xml:id="a02262-030-a-1940">could</w> <w lemma="not" pos="xx" xml:id="a02262-030-a-1950">not</w> <w lemma="see" pos="vvi" xml:id="a02262-030-a-1960">see</w> <pc xml:id="a02262-030-a-1970">,</pc> <w lemma="extend" pos="vvb" xml:id="a02262-030-a-1980">extend</w> </l> <pb facs="30" n="53" xml:id="a02262-030-b"/> <l n="275" xml:id="a02262-e113120"> <w lemma="their" pos="po" xml:id="a02262-030-b-0010">their</w> <w lemma="pious" pos="j" xml:id="a02262-030-b-0020">pious</w> <w lemma="hand" pos="n2" xml:id="a02262-030-b-0030">hands</w> <pc xml:id="a02262-030-b-0040">;</pc> <w lemma="complain" pos="vvg" xml:id="a02262-030-b-0050">complaining</w> <w lemma="that" pos="cs" xml:id="a02262-030-b-0060">that</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0070">the</w> <w lemma="sun" pos="n1" xml:id="a02262-030-b-0080">sun</w> </l> <l xml:id="a02262-e113130"> <w lemma="will" pos="vmd" xml:id="a02262-030-b-0090">would</w> <w lemma="then" pos="av" xml:id="a02262-030-b-0100">then</w> <w lemma="appear" pos="vvi" xml:id="a02262-030-b-0110" reg="appear">appeare</w> <w lemma="when" pos="crq-cs" xml:id="a02262-030-b-0120">when</w> <w lemma="this" pos="d" xml:id="a02262-030-b-0130">this</w> <w lemma="be" pos="vvd" xml:id="a02262-030-b-0140">was</w> <w lemma="to" pos="acp-cs" xml:id="a02262-030-b-0150">to</w> <w lemma="be" pos="vvi" xml:id="a02262-030-b-0160">be</w> <w lemma="do" pos="vvn" xml:id="a02262-030-b-0170">done</w> <pc xml:id="a02262-030-b-0180" unit="sentence">.</pc> </l> <l xml:id="a02262-e113140"> <w lemma="the" pos="d" xml:id="a02262-030-b-0190">the</w> <w lemma="safety" pos="n1" xml:id="a02262-030-b-0200">safety</w> <w lemma="of" pos="acp-p" xml:id="a02262-030-b-0210">of</w> <w lemma="their" pos="po" xml:id="a02262-030-b-0220">their</w> <w lemma="life" pos="n2" xml:id="a02262-030-b-0230">lives</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0240">the</w> <w lemma="vulgar" pos="j" xml:id="a02262-030-b-0250">vulgar</w> <w lemma="dread" pos="n1" xml:id="a02262-030-b-0260">dread</w> <pc xml:id="a02262-030-b-0270">:</pc> </l> <l xml:id="a02262-e113150"> <w lemma="some" pos="d" xml:id="a02262-030-b-0280">some</w> <w lemma="for" pos="acp-cs" xml:id="a02262-030-b-0290">for</w> <w lemma="themselves" pos="px" xml:id="a02262-030-b-0300">themselves</w> <w lemma="lament" pos="vvi" xml:id="a02262-030-b-0310">lament</w> <pc xml:id="a02262-030-b-0320">,</pc> <w lemma="some" pos="d" xml:id="a02262-030-b-0330">some</w> <w lemma="for" pos="acp-p" xml:id="a02262-030-b-0340">for</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0350">the</w> <w lemma="dead" pos="j" xml:id="a02262-030-b-0360">dead</w> <pc xml:id="a02262-030-b-0370">;</pc> </l> <l xml:id="a02262-e113160"> <w lemma="other" pos="pi2_d" xml:id="a02262-030-b-0380">others</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0390">the</w> <w lemma="ruin" pos="n1" xml:id="a02262-030-b-0400" reg="ruin">ruine</w> <w lemma="of" pos="acp-p" xml:id="a02262-030-b-0410">of</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0420">the</w> <w lemma="world" pos="n1" xml:id="a02262-030-b-0430">world</w> <w lemma="bewail" pos="vvi" xml:id="a02262-030-b-0440" reg="bewail">bewaile</w> <pc xml:id="a02262-030-b-0450" unit="sentence">.</pc> </l> <l n="280" xml:id="a02262-e113170"> <w lemma="their" pos="po" xml:id="a02262-030-b-0460">their</w> <w lemma="courage" pos="n2" xml:id="a02262-030-b-0470">courages</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0480">the</w> <w lemma="cruel" pos="j" xml:id="a02262-030-b-0490">cruel</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-030-b-0500" reg="romans">romanes</w> <w lemma="fail" pos="vvb" xml:id="a02262-030-b-0510" reg="fail">faile</w> <pc xml:id="a02262-030-b-0520">:</pc> </l> <l xml:id="a02262-e113180"> <w lemma="those" pos="d" xml:id="a02262-030-b-0530">those</w> <w lemma="hand" pos="n2" xml:id="a02262-030-b-0540">hands</w> <pc xml:id="a02262-030-b-0550">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-030-b-0560">which</w> <w lemma="know" pos="vvd" xml:id="a02262-030-b-0570">knew</w> <w lemma="no" pos="d-x" xml:id="a02262-030-b-0580">no</w> <w lemma="peace" pos="n1" xml:id="a02262-030-b-0590">peace</w> <pc xml:id="a02262-030-b-0600">,</pc> <w lemma="now" pos="av" xml:id="a02262-030-b-0610">now</w> <w lemma="lazy" pos="j" xml:id="a02262-030-b-0620" reg="lazy">lazie</w> <w lemma="grow" pos="vvd" xml:id="a02262-030-b-0630">grew</w> <pc xml:id="a02262-030-b-0640">;</pc> </l> <l xml:id="a02262-e113190"> <w lemma="and" pos="cc" xml:id="a02262-030-b-0650">and</w> <w lemma="conquer" pos="j_vg" xml:id="a02262-030-b-0660">conquering</w> <w lemma="fear" pos="n1" xml:id="a02262-030-b-0670" reg="fear">feare</w> <w lemma="to" pos="acp-p" xml:id="a02262-030-b-0680">to</w> <w lemma="earth" pos="n1" xml:id="a02262-030-b-0690">earth</w> <w lemma="their" pos="po" xml:id="a02262-030-b-0700">their</w> <w lemma="weapon" pos="n2" xml:id="a02262-030-b-0710">weapons</w> <w lemma="throw" pos="vvd" xml:id="a02262-030-b-0720">threw</w> <pc xml:id="a02262-030-b-0730" unit="sentence">.</pc> </l> <l xml:id="a02262-e113200"> <w lemma="the" pos="d" xml:id="a02262-030-b-0740" reg="th'" type="contract1">th'</w> <w xml:id="a02262-030-b-0740c" type="contract2" lemma="amaze" pos="j_vn" reg="amazed" join="left">amaz'd</w> <w lemma="centurion" pos="n1" xml:id="a02262-030-b-0750">centurion</w> <w lemma="with" pos="acp-p" xml:id="a02262-030-b-0760">with</w> <w lemma="our" pos="po" xml:id="a02262-030-b-0770">our</w> <w lemma="thought" pos="n2" xml:id="a02262-030-b-0780">thoughts</w> <w lemma="comply" pos="vvn" xml:id="a02262-030-b-0790" reg="complied">compli'd</w> <pc xml:id="a02262-030-b-0800">;</pc> </l> <l xml:id="a02262-e113210"> <w lemma="and" pos="cc" xml:id="a02262-030-b-0810">and</w> <w lemma="swear" pos="vvd" xml:id="a02262-030-b-0820">swore</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0830">the</w> <w lemma="heros" pos="n1-nn" xml:id="a02262-030-b-0840">heros</w> <w lemma="most" pos="av-s_d" xml:id="a02262-030-b-0850">most</w> <w lemma="unjust" pos="av_j" xml:id="a02262-030-b-0860">unjustly</w> <w lemma="die" pos="vvd" xml:id="a02262-030-b-0870" reg="died">dy'd</w> <pc xml:id="a02262-030-b-0880">:</pc> </l> <l n="285" xml:id="a02262-e113220"> <w lemma="who" pos="crq-rg" xml:id="a02262-030-b-0890">whose</w> <w lemma="punishment" pos="n1" xml:id="a02262-030-b-0900">punishment</w> <w lemma="the" pos="d" xml:id="a02262-030-b-0910">the</w> <w lemma="earth" pos="n1" xml:id="a02262-030-b-0920">earth</w> <w lemma="can" pos="vmd" xml:id="a02262-030-b-0930">could</w> <w lemma="hardly" pos="av" xml:id="a02262-030-b-0940">hardly</w> <w lemma="brook" pos="vvi" xml:id="a02262-030-b-0950">brook</w> <pc xml:id="a02262-030-b-0960">,</pc> </l> <l xml:id="a02262-e113230"> <w lemma="but" pos="acp-cc" xml:id="a02262-030-b-0970">but</w> <w lemma="groan" pos="vvg" xml:id="a02262-030-b-0980">groaning</w> <pc xml:id="a02262-030-b-0990">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-030-b-1000">with</w> <w lemma="a" pos="d" xml:id="a02262-030-b-1010">a</w> <w lemma="horrid" pos="j" xml:id="a02262-030-b-1020">horrid</w> <w lemma="motion" pos="n1" xml:id="a02262-030-b-1030">motion</w> <w lemma="shake" pos="vvd" xml:id="a02262-030-b-1040">shook</w> <pc xml:id="a02262-030-b-1050" unit="sentence">.</pc> </l> <l xml:id="a02262-e113240"> <w lemma="confirm" pos="j_vn" xml:id="a02262-030-b-1060">confirmed</w> <w lemma="by" pos="acp-p" xml:id="a02262-030-b-1070">by</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1080">the</w> <w lemma="day" pos="n1g" xml:id="a02262-030-b-1090" reg="day's">dayes</w> <w lemma="prodigious" pos="j" xml:id="a02262-030-b-1100">prodigious</w> <w lemma="flight" pos="n1" xml:id="a02262-030-b-1110">flight</w> </l> <l xml:id="a02262-e113250"> <w lemma="to" pos="acp-cs" xml:id="a02262-030-b-1120">to</w> <w lemma="be" pos="vvi" xml:id="a02262-030-b-1130">be</w> <w lemma="a" pos="d" xml:id="a02262-030-b-1140">a</w> <w lemma="beam" pos="n1" xml:id="a02262-030-b-1150" reg="beam">beame</w> <w lemma="of" pos="acp-p" xml:id="a02262-030-b-1160">of</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1170">the</w> <w lemma="celestial" pos="j" xml:id="a02262-030-b-1180" reg="celestial">celestiall</w> <w lemma="light" pos="n1" xml:id="a02262-030-b-1190">light</w> <pc xml:id="a02262-030-b-1200">:</pc> </l> <l xml:id="a02262-e113260"> <w lemma="and" pos="cc" xml:id="a02262-030-b-1210">and</w> <w lemma="so" pos="av" xml:id="a02262-030-b-1220">so</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1230">the</w> <w lemma="mourn" pos="j_vg" xml:id="a02262-030-b-1240">mourning</w> <w lemma="heaven" pos="n2" xml:id="a02262-030-b-1250">heavens</w> <w lemma="invert" pos="vvn" xml:id="a02262-030-b-1260">inverted</w> <w lemma="face" pos="n1" xml:id="a02262-030-b-1270">face</w> <pc xml:id="a02262-030-b-1280">,</pc> </l> <l n="290" xml:id="a02262-e113270"> <w lemma="show" pos="vvz" xml:id="a02262-030-b-1290" reg="shows">showes</w> <w lemma="to" pos="acp-p" xml:id="a02262-030-b-1300">to</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1310">the</w> <w lemma="under" pos="acp-p" xml:id="a02262-030-b-1320" reg="under">vnder</w> <w lemma="world" pos="n1" xml:id="a02262-030-b-1330">world</w> <w lemma="his" pos="po" xml:id="a02262-030-b-1340">his</w> <w lemma="heavenly" pos="j" xml:id="a02262-030-b-1350">heavenly</w> <w lemma="race" pos="n1" xml:id="a02262-030-b-1360">race</w> <pc xml:id="a02262-030-b-1370" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e113280" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-030-b-1380" reg="chorus">chorvs</w> <pc xml:id="a02262-030-b-1390" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e113290"> <w lemma="why" pos="crq-q" xml:id="a02262-030-b-1400">why</w> <w lemma="flock" pos="vvb" xml:id="a02262-030-b-1410">flock</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1420">the</w> <w lemma="people" pos="n1" xml:id="a02262-030-b-1430">people</w> <w lemma="to" pos="acp-p" xml:id="a02262-030-b-1440">to</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1450">the</w> <w lemma="temple" pos="n1" xml:id="a02262-030-b-1460">temple</w> <w lemma="thus" pos="av" xml:id="a02262-030-b-1470">thus</w> <pc xml:id="a02262-030-b-1480" unit="sentence">?</pc> </l> <l xml:id="a02262-e113300"> <w lemma="no" pos="d-x" xml:id="a02262-030-b-1490">no</w> <w lemma="cause" pos="n1" xml:id="a02262-030-b-1500">cause</w> <pc xml:id="a02262-030-b-1510">,</pc> <w lemma="except" pos="vvg" xml:id="a02262-030-b-1520">excepting</w> <w lemma="piety" pos="n1" xml:id="a02262-030-b-1530">piety</w> <pc xml:id="a02262-030-b-1540">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-030-b-1550">in</w> <w lemma="we" pos="pno" xml:id="a02262-030-b-1560">us</w> </l> <l xml:id="a02262-e113310"> <w lemma="can" pos="vmb" xml:id="a02262-030-b-1570">can</w> <w lemma="want" pos="vvi" xml:id="a02262-030-b-1580">want</w> <w lemma="belief" pos="n1" xml:id="a02262-030-b-1590">belief</w> <pc xml:id="a02262-030-b-1600" unit="sentence">.</pc> <w lemma="hope" pos="vvb" xml:id="a02262-030-b-1610">hope</w> <w lemma="they" pos="pns" xml:id="a02262-030-b-1620">they</w> <w lemma="to" pos="acp-cs" xml:id="a02262-030-b-1630">to</w> <w lemma="satisfy" pos="vvi" xml:id="a02262-030-b-1640" reg="satisfy">satisfie</w> </l> <l xml:id="a02262-e113320"> <w lemma="with" pos="acp-p" xml:id="a02262-030-b-1650">with</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-030-b-1660">sacrifice</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1670">the</w> <w lemma="wrath" pos="n1" xml:id="a02262-030-b-1680">wrath</w> <w lemma="of" pos="acp-p" xml:id="a02262-030-b-1690">of</w> <w lemma="the" pos="d" xml:id="a02262-030-b-1700">the</w> <w lemma="most" pos="av-s_d" xml:id="a02262-030-b-1710">most</w> <w lemma="high" pos="j" xml:id="a02262-030-b-1720">high</w> <pc xml:id="a02262-030-b-1730" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e113330" who="a02262-2_nuntius"> <speaker> <w lemma="ii" pos="crd" xml:id="a02262-030-b-1740">ii.</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-030-b-1750" reg="nuncius">nvncivs</w> <pc xml:id="a02262-030-b-1760" unit="sentence">.</pc> </speaker> <l n="295" xml:id="a02262-e113340"> <w lemma="new" pos="j" xml:id="a02262-030-b-1770">new</w> <w lemma="prodigy" pos="n2" xml:id="a02262-030-b-1780">prodigies</w> <pc xml:id="a02262-030-b-1790">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-030-b-1800">as</w> <w lemma="horrid" pos="j" xml:id="a02262-030-b-1810">horrid</w> <pc xml:id="a02262-030-b-1820">,</pc> <w lemma="thither" pos="av" xml:id="a02262-030-b-1830">thither</w> <w lemma="hale" pos="vvb" xml:id="a02262-030-b-1840">hale</w> </l> <l xml:id="a02262-e113350"> <w lemma="the" pos="d" xml:id="a02262-030-b-1850" reg="th'" type="contract1">th'</w> <w xml:id="a02262-030-b-1850c" type="contract2" lemma="astonish" pos="j_vn" reg="astonished" join="left">astonisht</w> <w lemma="multitude" pos="n1" xml:id="a02262-030-b-1860">multitude</w> <pc xml:id="a02262-030-b-1870" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-030-b-1880">the</w> <w lemma="temple" pos="n1g" xml:id="a02262-030-b-1890" reg="temple's">temples</w> <w lemma="vale" pos="n1" xml:id="a02262-030-b-1900">vale</w> </l> <pb facs="31" n="54" xml:id="a02262-031-a"/> <l xml:id="a02262-e113360"> <w lemma="that" pos="cs" xml:id="a02262-031-a-0010">that</w> <w lemma="hang" pos="vvd" xml:id="a02262-031-a-0020">hung</w> <w lemma="on" pos="acp-av" xml:id="a02262-031-a-0030">on</w> <w lemma="guild" pos="vvn" xml:id="a02262-031-a-0040">guilded</w> <w lemma="beam" pos="n2" xml:id="a02262-031-a-0050" reg="beams">beames</w> <w lemma="in" pos="acp-p" xml:id="a02262-031-a-0060">in</w> <w lemma="purple" pos="j" xml:id="a02262-031-a-0070">purple</w> <w lemma="die" pos="vvd" xml:id="a02262-031-a-0080" reg="died">dy'd</w> <pc xml:id="a02262-031-a-0090">,</pc> </l> <l xml:id="a02262-e113370"> <w lemma="asunder" pos="av" xml:id="a02262-031-a-0100">asunder</w> <w lemma="rend" pos="vvn" xml:id="a02262-031-a-0110">rent</w> <pc xml:id="a02262-031-a-0120">,</pc> <w lemma="and" pos="cc" xml:id="a02262-031-a-0130">and</w> <w lemma="fall" pos="vvd" xml:id="a02262-031-a-0140">fell</w> <w lemma="on" pos="acp-p" xml:id="a02262-031-a-0150">on</w> <w lemma="either" pos="d" xml:id="a02262-031-a-0160">either</w> <w lemma="side" pos="n1" xml:id="a02262-031-a-0170">side</w> <pc xml:id="a02262-031-a-0180" unit="sentence">.</pc> </l> <l xml:id="a02262-e113380"> <w lemma="the" pos="d" xml:id="a02262-031-a-0190">the</w> <w lemma="trust" pos="n1" xml:id="a02262-031-a-0200">trust</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-a-0210">of</w> <w lemma="what" pos="crq-r" xml:id="a02262-031-a-0220">what</w> <w lemma="be" pos="vvd" xml:id="a02262-031-a-0230">was</w> <w lemma="sacred" pos="j" xml:id="a02262-031-a-0240">sacred</w> <w lemma="be" pos="vvz" xml:id="a02262-031-a-0250">is</w> <w lemma="betray" pos="vvn" xml:id="a02262-031-a-0260" reg="betrayed">betray'd</w> <pc xml:id="a02262-031-a-0270">;</pc> </l> <l n="300" xml:id="a02262-e113390"> <w lemma="and" pos="cc" xml:id="a02262-031-a-0280">and</w> <w lemma="all" pos="d" xml:id="a02262-031-a-0290">all</w> <w lemma="the" pos="d" xml:id="a02262-031-a-0300">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="a02262-031-a-0310">hebrew</w> <w lemma="mystery" pos="n2" xml:id="a02262-031-a-0320">mysteries</w> <w lemma="display" pos="vvd" xml:id="a02262-031-a-0330" reg="displayed">display'd</w> <pc xml:id="a02262-031-a-0340" unit="sentence">.</pc> </l> <l xml:id="a02262-e113400"> <w lemma="that" pos="cs" xml:id="a02262-031-a-0350">that</w> <w lemma="fatal" pos="j" xml:id="a02262-031-a-0360" reg="fatal">fatall</w> <w lemma="ark" pos="n1" xml:id="a02262-031-a-0370">ark</w> <pc xml:id="a02262-031-a-0380">,</pc> <w lemma="so" pos="av" xml:id="a02262-031-a-0390">so</w> <w lemma="terrible" pos="j" xml:id="a02262-031-a-0400">terrible</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-a-0410">of</w> <w lemma="old" pos="j" xml:id="a02262-031-a-0420">old</w> </l> <l xml:id="a02262-e113410"> <w lemma="to" pos="acp-p" xml:id="a02262-031-a-0430">to</w> <w lemma="our" pos="po" xml:id="a02262-031-a-0440">our</w> <w lemma="pale" pos="j" xml:id="a02262-031-a-0450">pale</w> <w lemma="foe" pos="n2" xml:id="a02262-031-a-0460">foes</w> <pc xml:id="a02262-031-a-0470">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-031-a-0480">which</w> <w lemma="cherubin" pos="n2" xml:id="a02262-031-a-0490">cherubins</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-a-0500">of</w> <w lemma="gold" pos="n1" xml:id="a02262-031-a-0510">gold</w> </l> <l xml:id="a02262-e113420"> <w lemma="veil" pos="vvn" xml:id="a02262-031-a-0520" reg="veiled">veil'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-a-0530">with</w> <w lemma="their" pos="po" xml:id="a02262-031-a-0540">their</w> <w lemma="hover" pos="j_vg" xml:id="a02262-031-a-0550">hovering</w> <w lemma="wing" pos="n2" xml:id="a02262-031-a-0560">wings</w> <pc xml:id="a02262-031-a-0570">;</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-031-a-0580">whose</w> <w lemma="closure" pos="n1" xml:id="a02262-031-a-0590">closure</w> <w lemma="hold" pos="vvd" xml:id="a02262-031-a-0600">held</w> </l> <l xml:id="a02262-e113430"> <w lemma="those" pos="d" xml:id="a02262-031-a-0610">those</w> <w lemma="two-leaved" pos="j" xml:id="a02262-031-a-0620" reg="two-leaved">two-leav'd</w> <w lemma="table" pos="n2" xml:id="a02262-031-a-0630">tables</w> <pc xml:id="a02262-031-a-0640">,</pc> <w lemma="wherein" pos="crq-cs" xml:id="a02262-031-a-0650">wherein</w> <w lemma="god" pos="n1-nn" xml:id="a02262-031-a-0660">god</w> <w lemma="reveal" pos="vvd" xml:id="a02262-031-a-0670" reg="revealed">reveal'd</w> </l> <l n="305" xml:id="a02262-e113440"> <w lemma="his" pos="po" xml:id="a02262-031-a-0680">his</w> <w lemma="sacred" pos="j" xml:id="a02262-031-a-0690">sacred</w> <w lemma="law" pos="n2" xml:id="a02262-031-a-0700" reg="laws">lawes</w> <pc 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lemma="our" pos="po" xml:id="a02262-031-a-0860">our</w> <w lemma="tent" pos="n2" xml:id="a02262-031-a-0870">tents</w> <pc xml:id="a02262-031-a-0880">,</pc> <w lemma="and" pos="cc" xml:id="a02262-031-a-0890">and</w> <w lemma="tacit" pos="av_j" xml:id="a02262-031-a-0900" reg="tacitly">tacidly</w> <w lemma="express" pos="vvn" xml:id="a02262-031-a-0910" reg="expressed">exprest</w> </l> <l xml:id="a02262-e113470"> <w lemma="by" pos="acp-p" xml:id="a02262-031-a-0920">by</w> <w lemma="intermit" pos="vvn" xml:id="a02262-031-a-0930">intermitted</w> <w lemma="shower" pos="n2" xml:id="a02262-031-a-0940" reg="showers">showres</w> <w lemma="the" pos="d" xml:id="a02262-031-a-0950">the</w> <w lemma="seven" pos="ord" xml:id="a02262-031-a-0960">seventh</w> <w lemma="day" pos="n1g" xml:id="a02262-031-a-0970" reg="day's">dayes</w> <w lemma="rest" pos="n1" xml:id="a02262-031-a-0980">rest</w> <pc xml:id="a02262-031-a-0990">;</pc> </l> <l xml:id="a02262-e113480"> <w lemma="the" pos="d" xml:id="a02262-031-a-1000">the</w> <w lemma="rod" pos="n1" xml:id="a02262-031-a-1010">rod</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-a-1020">with</w> <w lemma="never" pos="av-x" xml:id="a02262-031-a-1030">never</w> <w lemma="die" pos="j_vg" xml:id="a02262-031-a-1040">dying</w> <w lemma="blossom" pos="n2" xml:id="a02262-031-a-1050">blossoms</w> <w lemma="spread" pos="vvn" xml:id="a02262-031-a-1060">spread</w> <pc xml:id="a02262-031-a-1070">;</pc> </l> <l n="310" xml:id="a02262-e113490"> <w lemma="which" pos="crq-r" xml:id="a02262-031-a-1080">which</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-a-1090">with</w> <w lemma="a" pos="d" xml:id="a02262-031-a-1100">a</w> <w lemma="mitre" pos="n1" xml:id="a02262-031-a-1110" reg="mitre">miter</w> <w lemma="honour" pos="n1" xml:id="a02262-031-a-1120">honour</w> <w lemma="aaron" pos="n1g-nn" xml:id="a02262-031-a-1130" reg="aaron's">aarons</w> <w lemma="head" pos="n1" xml:id="a02262-031-a-1140">head</w> <pc xml:id="a02262-031-a-1150">:</pc> </l> <l xml:id="a02262-e113500"> <w lemma="these" pos="d" xml:id="a02262-031-a-1160">these</w> <pc xml:id="a02262-031-a-1170">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-031-a-1180">with</w> <w lemma="the" pos="d" xml:id="a02262-031-a-1190" type="contract1" reg="th'">th'</w> <w xml:id="a02262-031-a-1190c" type="contract2" lemma="old" pos="j" reg="old" join="left">old</w> <w lemma="temple" pos="n1" xml:id="a02262-031-a-1200">temple</w> <w lemma="perish" pos="vvn" xml:id="a02262-031-a-1210" reg="perished">perisht</w> <pc xml:id="a02262-031-a-1220">:</pc> <w lemma="the" pos="d" xml:id="a02262-031-a-1230" type="contract1" reg="th'">th'</w> <w xml:id="a02262-031-a-1230c" type="contract2" lemma="eye" pos="n1" reg="eye" join="left">eye</w> <w lemma="can" pos="vmd" xml:id="a02262-031-a-1240">could</w> <w lemma="reach" pos="vvi" xml:id="a02262-031-a-1250">reach</w> </l> <l xml:id="a02262-e113510"> <w lemma="no" pos="d-x" xml:id="a02262-031-a-1260">no</w> <w lemma="object" pos="n1" xml:id="a02262-031-a-1270">object</w> <w lemma="in" pos="acp-p" xml:id="a02262-031-a-1280">in</w> <w lemma="this" pos="d" xml:id="a02262-031-a-1290">this</w> <w lemma="rupture" pos="n1" xml:id="a02262-031-a-1300">rupture</w> <pc xml:id="a02262-031-a-1310">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-031-a-1320">but</w> <w lemma="the" pos="d" xml:id="a02262-031-a-1330">the</w> <w lemma="breach" pos="n1" xml:id="a02262-031-a-1340">breach</w> <pc xml:id="a02262-031-a-1350" unit="sentence">.</pc> </l> <l xml:id="a02262-e113520"> <w lemma="what" pos="crq-q" xml:id="a02262-031-a-1360">what</w> <w lemma="be" pos="vvd" xml:id="a02262-031-a-1370">was</w> <w lemma="from" pos="acp-p" xml:id="a02262-031-a-1380">from</w> <w lemma="former" pos="j" xml:id="a02262-031-a-1390">former</w> <w lemma="age" pos="n2" xml:id="a02262-031-a-1400">ages</w> <w lemma="hide" pos="vvn" xml:id="a02262-031-a-1410" reg="hidden">hid</w> <pc xml:id="a02262-031-a-1420">,</pc> <w lemma="be" pos="vvz" xml:id="a02262-031-a-1430">is</w> <w lemma="show" pos="vvn" xml:id="a02262-031-a-1440">shown</w> <pc xml:id="a02262-031-a-1450">;</pc> </l> <l xml:id="a02262-e113530"> <w lemma="which" pos="crq-r" xml:id="a02262-031-a-1460">which</w> <w lemma="strike" pos="vvd" xml:id="a02262-031-a-1470">struck</w> <w lemma="so" pos="av" xml:id="a02262-031-a-1480">so</w> <w lemma="great" pos="j" xml:id="a02262-031-a-1490">great</w> <w lemma="a" pos="d" xml:id="a02262-031-a-1500">a</w> <w lemma="reverence" pos="n1" xml:id="a02262-031-a-1510">reverence</w> <w lemma="when" pos="crq-cs" xml:id="a02262-031-a-1520">when</w> <w lemma="unknown" pos="j" xml:id="a02262-031-a-1530">unknown</w> <pc xml:id="a02262-031-a-1540" unit="sentence">.</pc> </l> <l n="315" xml:id="a02262-e113540"> <w lemma="the" pos="d" xml:id="a02262-031-a-1550">the</w> <w lemma="temple" pos="n1" xml:id="a02262-031-a-1560">temple</w> <w lemma="shine" pos="vvz" xml:id="a02262-031-a-1570">shines</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-a-1580">with</w> <w lemma="flame" pos="n2" xml:id="a02262-031-a-1590">flames</w> <pc xml:id="a02262-031-a-1600">;</pc> <w lemma="and" pos="cc" xml:id="a02262-031-a-1610">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-031-a-1620">to</w> <w lemma="the" pos="d" xml:id="a02262-031-a-1630">the</w> <w lemma="sight" pos="n1" xml:id="a02262-031-a-1640">sight</w> </l> <l xml:id="a02262-e113550"> <w lemma="that" pos="cs" xml:id="a02262-031-a-1650">that</w> <w lemma="fear" pos="vvd" xml:id="a02262-031-a-1660" reg="feared">fear'd</w> <w lemma="recess" pos="n1" xml:id="a02262-031-a-1670" reg="recess">recesse</w> <w lemma="disclose" pos="vvn" xml:id="a02262-031-a-1680" reg="disclosed">disclos'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-a-1690">with</w> <w lemma="its" pos="po" xml:id="a02262-031-a-1700">its</w> <w lemma="own" pos="d" xml:id="a02262-031-a-1710">own</w> <w lemma="light" pos="n1" xml:id="a02262-031-a-1720">light</w> <pc xml:id="a02262-031-a-1730" unit="sentence">.</pc> </l> <l xml:id="a02262-e113560"> <w lemma="either" pos="av_d" xml:id="a02262-031-a-1740">either</w> <w lemma="religion" pos="n1" xml:id="a02262-031-a-1750">religion</w> <w lemma="from" pos="acp-p" xml:id="a02262-031-a-1760">from</w> <w lemma="their" pos="po" xml:id="a02262-031-a-1770">their</w> <w lemma="fury" pos="n1" xml:id="a02262-031-a-1780">fury</w> <w lemma="fly" pos="vvz" xml:id="a02262-031-a-1790">flies</w> <pc xml:id="a02262-031-a-1800">,</pc> </l> <l xml:id="a02262-e113570"> <w lemma="leave" pos="vvg" xml:id="a02262-031-a-1810">leaving</w> <w lemma="it" pos="pn" xml:id="a02262-031-a-1820">it</w> <w lemma="naked" pos="j" xml:id="a02262-031-a-1830">naked</w> <w lemma="to" pos="acp-p" xml:id="a02262-031-a-1840">to</w> <w lemma="profaner" pos="n1" xml:id="a02262-031-a-1850">profaner</w> <w lemma="eye" pos="n2" xml:id="a02262-031-a-1860">eyes</w> <pc xml:id="a02262-031-a-1870">:</pc> </l> <l xml:id="a02262-e113580"> <w lemma="or" pos="cc" xml:id="a02262-031-a-1880">or</w> <w lemma="god" pos="n1-nn" xml:id="a02262-031-a-1890">god</w> <w lemma="do" pos="vvz" xml:id="a02262-031-a-1900">doth</w> <w lemma="this" pos="d" xml:id="a02262-031-a-1910">this</w> <w lemma="abhor" pos="j_vn" xml:id="a02262-031-a-1920">abhorred</w> <w lemma="seat" pos="n1" xml:id="a02262-031-a-1930">seat</w> <w lemma="reject" pos="vvi" xml:id="a02262-031-a-1940">reject</w> <pc xml:id="a02262-031-a-1950">,</pc> </l> <l n="320" xml:id="a02262-e113590"> <w lemma="and" pos="cc" xml:id="a02262-031-a-1960">and</w> <w lemma="will" pos="vmb" xml:id="a02262-031-a-1970">will</w> <w lemma="his" pos="po" xml:id="a02262-031-a-1980">his</w> <w lemma="temple" pos="n1" xml:id="a02262-031-a-1990">temple</w> <w lemma="in" pos="acp-p" xml:id="a02262-031-a-2000">in</w> <w lemma="the" pos="d" xml:id="a02262-031-a-2010">the</w> <w lemma="mind" pos="n1" xml:id="a02262-031-a-2020" reg="mind">minde</w> <w lemma="erect" pos="vvi" xml:id="a02262-031-a-2030">erect</w> <pc xml:id="a02262-031-a-2040" unit="sentence">.</pc> </l> </sp> <pb facs="31" n="55" xml:id="a02262-031-b"/> <sp xml:id="a02262-e113600" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-031-b-0010" reg="chorus">chorvs</w> <pc xml:id="a02262-031-b-0020" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e113610"> <w lemma="shall" pos="vmb" xml:id="a02262-031-b-0030">shall</w> <w lemma="punishment" pos="n1" xml:id="a02262-031-b-0040">punishment</w> <w lemma="in" pos="acp-p" xml:id="a02262-031-b-0050">in</w> <w lemma="death" pos="n1" xml:id="a02262-031-b-0060">death</w> <w lemma="yet" pos="av" xml:id="a02262-031-b-0070">yet</w> <w lemma="find" pos="vvi" xml:id="a02262-031-b-0080" reg="find">finde</w> <w lemma="a" pos="d" xml:id="a02262-031-b-0090">an</w> <w lemma="end" pos="n1" xml:id="a02262-031-b-0100">end</w> <pc xml:id="a02262-031-b-0110" unit="sentence">?</pc> </l> <l xml:id="a02262-e113620"> <w lemma="shall" pos="vmb" xml:id="a02262-031-b-0120">shall</w> <w lemma="his" pos="po" xml:id="a02262-031-b-0130">his</w> <w lemma="cold" pos="j" xml:id="a02262-031-b-0140">cold</w> <w lemma="corpse" pos="n1" xml:id="a02262-031-b-0150" reg="corpse">corps</w> <w lemma="to" pos="acp-p" xml:id="a02262-031-b-0160">to</w> <w lemma="earth" pos="n1" xml:id="a02262-031-b-0170">earth</w> <w lemma="in" pos="acp-p" xml:id="a02262-031-b-0180">in</w> <w lemma="peace" pos="n1" xml:id="a02262-031-b-0190">peace</w> <w lemma="descend" pos="vvi" xml:id="a02262-031-b-0200">descend</w> <pc xml:id="a02262-031-b-0210" unit="sentence">?</pc> </l> <l xml:id="a02262-e113630"> <w lemma="or" pos="cc" xml:id="a02262-031-b-0220">or</w> <w lemma="naked" pos="j" xml:id="a02262-031-b-0230">naked</w> <w lemma="hang" pos="vvb" xml:id="a02262-031-b-0240">hang</w> <pc xml:id="a02262-031-b-0250">,</pc> <w lemma="and" pos="cc" xml:id="a02262-031-b-0260">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-b-0270">with</w> <w lemma="so" pos="av" xml:id="a02262-031-b-0280">so</w> <w lemma="dire" pos="j" xml:id="a02262-031-b-0290">dire</w> <w lemma="a" pos="d" xml:id="a02262-031-b-0300">a</w> <w lemma="sight" pos="n1" xml:id="a02262-031-b-0310">sight</w> </l> <l xml:id="a02262-e113640"> <w lemma="profane" pos="j" xml:id="a02262-031-b-0320">profane</w> <w lemma="the" pos="d" xml:id="a02262-031-b-0330">the</w> <w lemma="vesper" pos="n1" xml:id="a02262-031-b-0340" reg="vesper">vefper</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-b-0350">of</w> <w lemma="the" pos="d" xml:id="a02262-031-b-0360">the</w> <w lemma="sacred" pos="j" xml:id="a02262-031-b-0370">sacred</w> <w lemma="night" pos="n1" xml:id="a02262-031-b-0380">night</w> <pc xml:id="a02262-031-b-0390" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e113650" who="a02262-2_nuntius"> <speaker> <w lemma="ii" pos="crd" xml:id="a02262-031-b-0400">ii.</w> <w lemma="nuncius" pos="n1-nn" xml:id="a02262-031-b-0410" reg="nuncius">nvncivs</w> <pc xml:id="a02262-031-b-0420" unit="sentence">.</pc> </speaker> <l n="325" xml:id="a02262-e113660"> <w lemma="too" pos="av" xml:id="a02262-031-b-0430">too</w> <w lemma="late" pos="j" xml:id="a02262-031-b-0440">late</w> <w lemma="religion" pos="n1" xml:id="a02262-031-b-0450">religion</w> <w lemma="warm" pos="vvz" xml:id="a02262-031-b-0460" reg="warms">warmes</w> <w lemma="their" pos="po" xml:id="a02262-031-b-0470">their</w> <w lemma="savage" pos="j" xml:id="a02262-031-b-0480">savage</w> <w lemma="breast" pos="n2" xml:id="a02262-031-b-0490" reg="breasts">brests</w> <pc xml:id="a02262-031-b-0500">,</pc> </l> <l xml:id="a02262-e113670"> <w lemma="lest" pos="cs" xml:id="a02262-031-b-0510">lest</w> <w lemma="that" pos="cs" xml:id="a02262-031-b-0520">that</w> <w lemma="near" pos="j" xml:id="a02262-031-b-0530" reg="near">neare</w> <w lemma="hour" pos="n1" xml:id="a02262-031-b-0540" reg="hour">houre</w> <pc xml:id="a02262-031-b-0550">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-031-b-0560">which</w> <w lemma="harbinger" pos="n2" xml:id="a02262-031-b-0570" reg="harbingers">harbengers</w> <w lemma="their" pos="po" xml:id="a02262-031-b-0580">their</w> <w lemma="feast" pos="n1" xml:id="a02262-031-b-0590">feast</w> <pc xml:id="a02262-031-b-0600">;</pc> </l> <l xml:id="a02262-e113680"> <w lemma="shall" pos="vmd" xml:id="a02262-031-b-0610">should</w> <w lemma="take" pos="vvi" xml:id="a02262-031-b-0620">take</w> <w lemma="they" pos="pno" xml:id="a02262-031-b-0630">them</w> <w lemma="unprepared" pos="j" xml:id="a02262-031-b-0640" reg="unprepared">unprepar'd</w> <pc xml:id="a02262-031-b-0650">:</pc> <w lemma="to" pos="acp-p" xml:id="a02262-031-b-0660">to</w> <w lemma="pilat" pos="zz" xml:id="a02262-031-b-0670" reg="pilot">pilat</w> <w lemma="they" pos="pns" xml:id="a02262-031-b-0680">they</w> </l> <l xml:id="a02262-e113690"> <w lemma="repair" pos="vvb" xml:id="a02262-031-b-0690" reg="repair">repaire</w> <pc xml:id="a02262-031-b-0700">;</pc> <w lemma="entreat" pos="vvb" xml:id="a02262-031-b-0710" reg="entreat">intreat</w> <w lemma="he" pos="pno" xml:id="a02262-031-b-0720">him</w> <w lemma="that" pos="d" xml:id="a02262-031-b-0730">that</w> <w lemma="the" pos="d" xml:id="a02262-031-b-0740">the</w> <w lemma="soldier" pos="n1" xml:id="a02262-031-b-0750" reg="soldier">souldier</w> <w lemma="may" pos="vmb" xml:id="a02262-031-b-0760">may</w> </l> <l xml:id="a02262-e113700"> <w lemma="from" pos="acp-p" xml:id="a02262-031-b-0770">from</w> <w lemma="bloody" pos="j" xml:id="a02262-031-b-0780" reg="bloody">bloudy</w> <w lemma="cross" pos="n2" xml:id="a02262-031-b-0790">crosses</w> <w lemma="take" pos="vvb" xml:id="a02262-031-b-0800">take</w> <w lemma="their" pos="po" xml:id="a02262-031-b-0810">their</w> <w lemma="body" pos="n2" xml:id="a02262-031-b-0820">bodies</w> <w lemma="down" pos="acp-av" xml:id="a02262-031-b-0830">down</w> <pc xml:id="a02262-031-b-0840">,</pc> </l> <l n="330" xml:id="a02262-e113710"> <w lemma="before" pos="acp-cs" xml:id="a02262-031-b-0850">before</w> <w lemma="their" pos="po" xml:id="a02262-031-b-0860">their</w> <w lemma="festival" pos="n2" xml:id="a02262-031-b-0870" reg="festivals">festivalls</w> <w lemma="the" pos="d" xml:id="a02262-031-b-0880">the</w> <w lemma="morning" pos="n1" xml:id="a02262-031-b-0890">morning</w> <w lemma="crown" pos="n1" xml:id="a02262-031-b-0900">crown</w> <pc xml:id="a02262-031-b-0910">:</pc> </l> <l xml:id="a02262-e113720"> <w lemma="that" pos="cs" xml:id="a02262-031-b-0920">that</w> <w lemma="no" pos="d-x" xml:id="a02262-031-b-0930">no</w> <w lemma="uncleanness" pos="n1" xml:id="a02262-031-b-0940" reg="uncleanness">uncleannesse</w> <w lemma="may" pos="vmd" xml:id="a02262-031-b-0950">might</w> <w lemma="from" pos="acp-p" xml:id="a02262-031-b-0960">from</w> <w lemma="thence" pos="av" xml:id="a02262-031-b-0970">thence</w> <w lemma="arise" pos="vvi" xml:id="a02262-031-b-0980">arise</w> <pc xml:id="a02262-031-b-0990">;</pc> </l> <l xml:id="a02262-e113730"> <w lemma="in" pos="acp-p" xml:id="a02262-031-b-1000">in</w> <w lemma="memory" pos="n1" xml:id="a02262-031-b-1010">memory</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-b-1020">of</w> <w lemma="the" pos="d" xml:id="a02262-031-b-1030">th'</w> <w lemma="egyptian" pos="j-nn" xml:id="a02262-031-b-1040" reg="egyptian">aegyptian</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-031-b-1050">sacrifice</w> <pc xml:id="a02262-031-b-1060" unit="sentence">.</pc> </l> <l xml:id="a02262-e113740"> <w lemma="the" pos="d" xml:id="a02262-031-b-1070">the</w> <w lemma="leg" pos="n2" xml:id="a02262-031-b-1080" reg="legs">leggs</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-b-1090">of</w> <w lemma="the" pos="d" xml:id="a02262-031-b-1100">the</w> <w lemma="two" pos="crd" xml:id="a02262-031-b-1110">two</w> <w lemma="thief" pos="n2" xml:id="a02262-031-b-1120">thieves</w> <pc xml:id="a02262-031-b-1130">,</pc> <w lemma="they" pos="pns" xml:id="a02262-031-b-1140">they</w> <w lemma="break" pos="vvd" xml:id="a02262-031-b-1150" reg="broke">brake</w> <pc xml:id="a02262-031-b-1160">,</pc> <w 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xml:id="a02262-031-b-1310">bones</w> <w lemma="report" pos="vvb" xml:id="a02262-031-b-1320">report</w> <w lemma="a" pos="d" xml:id="a02262-031-b-1330">a</w> <w lemma="dreadful" pos="j" xml:id="a02262-031-b-1340" reg="dreadful">dreadfull</w> <w lemma="sound" pos="n1" xml:id="a02262-031-b-1350">sound</w> <pc xml:id="a02262-031-b-1360">;</pc> </l> <l xml:id="a02262-e113770"> <w lemma="while" pos="cs" xml:id="a02262-031-b-1370">while</w> <w lemma="both" pos="d" xml:id="a02262-031-b-1380">both</w> <w lemma="their" pos="po" xml:id="a02262-031-b-1390">their</w> <w lemma="soul" pos="n2" xml:id="a02262-031-b-1400">souls</w> <w lemma="at" pos="acp-p" xml:id="a02262-031-b-1410">at</w> <w lemma="once" pos="acp-av" xml:id="a02262-031-b-1420">once</w> <w lemma="a" pos="d" xml:id="a02262-031-b-1430">a</w> <w lemma="passage" pos="n1" xml:id="a02262-031-b-1440">passage</w> <w lemma="find" pos="vvd" xml:id="a02262-031-b-1450">found</w> <pc xml:id="a02262-031-b-1460" unit="sentence">.</pc> </l> <l xml:id="a02262-e113780"> <w lemma="nor" pos="cc-x" xml:id="a02262-031-b-1470">nor</w> <w lemma="have" pos="vvd" xml:id="a02262-031-b-1480">had</w> <w lemma="the" pos="d" xml:id="a02262-031-b-1490">the</w> <w lemma="cohort" pos="n1" xml:id="a02262-031-b-1500">cohort</w> <w lemma="less" pos="d-c" xml:id="a02262-031-b-1501" reg="less">lesse</w> <w lemma="to" pos="acp-p" xml:id="a02262-031-b-1510">to</w> <w lemma="jesus" pos="n1-nn" xml:id="a02262-031-b-1520">jesus</w> <w lemma="do" pos="vvn" xml:id="a02262-031-b-1530">done</w> <pc xml:id="a02262-031-b-1540">,</pc> </l> <l xml:id="a02262-e113790"> <w lemma="who" pos="crq-r" xml:id="a02262-031-b-1550">who</w> <w lemma="now" pos="av" xml:id="a02262-031-b-1560">now</w> <w lemma="the" pos="d" xml:id="a02262-031-b-1570">the</w> <w lemma="course" pos="n1" xml:id="a02262-031-b-1580">course</w> <w lemma="prescribe" pos="vvd" xml:id="a02262-031-b-1590" reg="prescribed">prescrib'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-031-b-1600">by</w> <w lemma="fate" pos="n1" xml:id="a02262-031-b-1610">fate</w> <w lemma="have" pos="vvd" xml:id="a02262-031-b-1620">had</w> <w lemma="run" pos="vvn" xml:id="a02262-031-b-1630" reg="run">runne</w> <pc xml:id="a02262-031-b-1640">:</pc> </l> <l xml:id="a02262-e113800"> <w lemma="but" pos="acp-cc" xml:id="a02262-031-b-1650">but</w> <w lemma="dead" pos="j" xml:id="a02262-031-b-1660">dead</w> <pc xml:id="a02262-031-b-1670">,</pc> <w lemma="deep" pos="j" xml:id="a02262-031-b-1680">deep</w> <w lemma="in" pos="acp-p" xml:id="a02262-031-b-1690">in</w> <w lemma="his" pos="po" xml:id="a02262-031-b-1700">his</w> <w lemma="side" pos="n1" xml:id="a02262-031-b-1710">side</w> <w lemma="his" pos="po" xml:id="a02262-031-b-1720">his</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-031-b-1730">trembling</w> <w lemma="spear" pos="n1" xml:id="a02262-031-b-1740" reg="spear">speare</w> </l> <l n="340" xml:id="a02262-e113810"> <w lemma="a" pos="d" xml:id="a02262-031-b-1750">a</w> <w lemma="soldier" pos="n1" xml:id="a02262-031-b-1760" reg="soldier">souldier</w> <w lemma="strike" pos="vvd" xml:id="a02262-031-b-1770">strake</w> <pc xml:id="a02262-031-b-1780">:</pc> <w lemma="he" pos="png" xml:id="a02262-031-b-1790">his</w> <w lemma="entrail" pos="n2" xml:id="a02262-031-b-1800">entrails</w> <w lemma="bare" pos="j" xml:id="a02262-031-b-1810">bare</w> <w lemma="appear" pos="vvi" xml:id="a02262-031-b-1820" reg="appear">appeare</w> <pc xml:id="a02262-031-b-1830">;</pc> </l> <l xml:id="a02262-e113820"> <w lemma="and" pos="cc" xml:id="a02262-031-b-1840">and</w> <w lemma="from" pos="acp-p" xml:id="a02262-031-b-1850">from</w> <w lemma="that" pos="d" xml:id="a02262-031-b-1860">that</w> <w lemma="wide-mouthed" pos="j" xml:id="a02262-031-b-1870" reg="wide-mouthed">wide-mouth'd</w> <w lemma="orifice" pos="n1" xml:id="a02262-031-b-1880">orifice</w> <pc xml:id="a02262-031-b-1890">,</pc> <w lemma="a" pos="d" xml:id="a02262-031-b-1900">a</w> <w lemma="flood" pos="n1" xml:id="a02262-031-b-1910" reg="flood">floud</w> </l> <l xml:id="a02262-e113830"> <w lemma="of" pos="acp-p" xml:id="a02262-031-b-1920">of</w> <w lemma="water" pos="n1" xml:id="a02262-031-b-1930">water</w> <w lemma="gush" pos="vvd" xml:id="a02262-031-b-1940" reg="gushed">gusht</w> <pc xml:id="a02262-031-b-1950">,</pc> <w lemma="mix" pos="vvn" xml:id="a02262-031-b-1960" reg="mixed">mixt</w> <w lemma="with" pos="acp-p" xml:id="a02262-031-b-1970">with</w> <w lemma="a" pos="d" xml:id="a02262-031-b-1980">a</w> <w lemma="stream" pos="n1" xml:id="a02262-031-b-1990">stream</w> <w lemma="of" pos="acp-p" xml:id="a02262-031-b-2000">of</w> <w lemma="blood" pos="n1" xml:id="a02262-031-b-2010" reg="blood">bloud</w> <pc xml:id="a02262-031-b-2020" unit="sentence">.</pc> </l> <pb facs="32" n="56" xml:id="a02262-032-a"/> <l xml:id="a02262-e113840"> <w lemma="the" pos="d" xml:id="a02262-032-a-0010">the</w> <w lemma="cross" pos="n2" xml:id="a02262-032-a-0020">crosses</w> <w lemma="now" pos="av" xml:id="a02262-032-a-0030">now</w> <w lemma="discharge" pos="vvn" xml:id="a02262-032-a-0040">discharged</w> <w lemma="of" pos="acp-p" xml:id="a02262-032-a-0050">of</w> <w lemma="their" pos="po" xml:id="a02262-032-a-0060">their</w> <w lemma="fraught" pos="n1" xml:id="a02262-032-a-0070">fraught</w> <pc xml:id="a02262-032-a-0080">,</pc> </l> <l xml:id="a02262-e113850"> <w lemma="the" pos="d" xml:id="a02262-032-a-0090">the</w> <w lemma="people" pos="n1" xml:id="a02262-032-a-0100">people</w> <w lemma="flee" pos="vvd" xml:id="a02262-032-a-0110">fled</w> <pc xml:id="a02262-032-a-0120">;</pc> <w lemma="not" pos="xx" xml:id="a02262-032-a-0130">not</w> <w lemma="with" pos="acp-p" xml:id="a02262-032-a-0140">with</w> <w lemma="one" pos="crd" xml:id="a02262-032-a-0150">one</w> <w lemma="look" pos="n1" xml:id="a02262-032-a-0160">look</w> <w lemma="or" pos="cc" xml:id="a02262-032-a-0170">or</w> <w lemma="thought" pos="n1" xml:id="a02262-032-a-0180">thought</w> <pc xml:id="a02262-032-a-0190">:</pc> </l> <l n="345" xml:id="a02262-e113860"> <w lemma="part" pos="vvb" xml:id="a02262-032-a-0200">part</w> <w lemma="sad" pos="j" xml:id="a02262-032-a-0210">sad</w> <pc xml:id="a02262-032-a-0220">,</pc> <w lemma="and" pos="cc" xml:id="a02262-032-a-0230">and</w> <w lemma="part" pos="n1" xml:id="a02262-032-a-0240">part</w> <w lemma="amaze" pos="vvn" xml:id="a02262-032-a-0250" reg="amazed">amaz'd</w> <pc xml:id="a02262-032-a-0260" unit="sentence">.</pc> <w lemma="spend" pos="vvn" xml:id="a02262-032-a-0270">spent</w> <w lemma="fury" pos="n1" xml:id="a02262-032-a-0280">fury</w> <w lemma="die" pos="vvz" xml:id="a02262-032-a-0290">dies</w> <pc xml:id="a02262-032-a-0300" unit="sentence">.</pc> </l> <l xml:id="a02262-e113870"> <w lemma="whither" pos="crq-q" xml:id="a02262-032-a-0310">whither</w> <w lemma="so" pos="av" xml:id="a02262-032-a-0320">so</w> <w lemma="fast" pos="av_j" xml:id="a02262-032-a-0330">fast</w> <pc xml:id="a02262-032-a-0340">?</pc> <w lemma="run" pos="vvb" xml:id="a02262-032-a-0350">run</w> <w lemma="you" pos="pn" xml:id="a02262-032-a-0360">you</w> <w lemma="to" pos="acp-cs" xml:id="a02262-032-a-0370">to</w> <w lemma="sacrifice" pos="vvi" xml:id="a02262-032-a-0380">sacrifice</w> </l> <l xml:id="a02262-e113880"> <w lemma="a" pos="d" xml:id="a02262-032-a-0390">a</w> <w lemma="silly" pos="j" xml:id="a02262-032-a-0400">silly</w> <w lemma="lamb" pos="n1" xml:id="a02262-032-a-0410" reg="lamb">lambe</w> <pc xml:id="a02262-032-a-0420">?</pc> <w lemma="too" pos="av" xml:id="a02262-032-a-0430">too</w> <w lemma="mean" pos="vvb" xml:id="a02262-032-a-0440">mean</w> <w lemma="a" pos="d" xml:id="a02262-032-a-0450">an</w> <w lemma="offer" pos="vvg" xml:id="a02262-032-a-0460">offering</w> </l> <l xml:id="a02262-e113890"> <w lemma="be" pos="vvz" xml:id="a02262-032-a-0470">is</w> <w lemma="this" pos="d" xml:id="a02262-032-a-0480">this</w> <w lemma="for" pos="acp-p" xml:id="a02262-032-a-0490">for</w> <w lemma="you" pos="pn" xml:id="a02262-032-a-0500">you</w> <pc xml:id="a02262-032-a-0510">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-032-a-0520">who</w> <w lemma="have" pos="vvb" xml:id="a02262-032-a-0530">have</w> <w lemma="sacrifice" pos="vvn" xml:id="a02262-032-a-0540" reg="sacrificed">sacrific'd</w> <w lemma="your" pos="po" xml:id="a02262-032-a-0550">your</w> <w lemma="king" pos="n1" xml:id="a02262-032-a-0560">king</w> <pc xml:id="a02262-032-a-0570" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e113900" who="a02262-chorus"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-032-a-0580" reg="chorus">chorvs</w> <pc xml:id="a02262-032-a-0590" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e113910"> <w lemma="either" pos="av_d" xml:id="a02262-032-a-0600">either</w> <w lemma="deceive" pos="vvn" xml:id="a02262-032-a-0610" reg="deceived">deceiv'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-032-a-0620">by</w> <w lemma="the" pos="d" xml:id="a02262-032-a-0630">the</w> <w lemma="ambiguous" pos="j" xml:id="a02262-032-a-0640">ambiguous</w> <w lemma="day" pos="n1" xml:id="a02262-032-a-0650">day</w> <pc xml:id="a02262-032-a-0660">,</pc> </l> <l n="350" xml:id="a02262-e113920"> <w lemma="or" pos="cc" xml:id="a02262-032-a-0670">or</w> <w lemma="troop" pos="n2" xml:id="a02262-032-a-0680">troops</w> <w lemma="of" pos="acp-p" xml:id="a02262-032-a-0690">of</w> <w lemma="mourner" pos="n2" xml:id="a02262-032-a-0700">mourners</w> <w lemma="to" pos="acp-p" xml:id="a02262-032-a-0710">to</w> <w lemma="my" pos="po" xml:id="a02262-032-a-0720">my</w> <w lemma="eye" pos="n2" xml:id="a02262-032-a-0730">eyes</w> <w lemma="display" pos="vvi" xml:id="a02262-032-a-0740">display</w> </l> <l xml:id="a02262-e113930"> <w lemma="a" pos="d" xml:id="a02262-032-a-0750">a</w> <w lemma="perfect" pos="j" xml:id="a02262-032-a-0760">perfect</w> <w lemma="sorrow" pos="n1" xml:id="a02262-032-a-0770">sorrow</w> <pc xml:id="a02262-032-a-0780">:</pc> <w lemma="woman" pos="n2" xml:id="a02262-032-a-0790">women</w> <w lemma="with" pos="acp-p" xml:id="a02262-032-a-0800">with</w> <w lemma="their" pos="po" xml:id="a02262-032-a-0810">their</w> <w lemma="bare" pos="j" xml:id="a02262-032-a-0820">bare</w> </l> <l xml:id="a02262-e113940"> <w lemma="and" pos="cc" xml:id="a02262-032-a-0830">and</w> <w lemma="bleed" pos="j_vg" xml:id="a02262-032-a-0840">bleeding</w> <w lemma="breast" pos="n2" xml:id="a02262-032-a-0850" reg="breasts">brests</w> <pc xml:id="a02262-032-a-0860">,</pc> <w lemma="drown" pos="j_vn" xml:id="a02262-032-a-0870" reg="drowned">drown'd</w> <w lemma="cheek" pos="n2" xml:id="a02262-032-a-0880">cheeks</w> <pc xml:id="a02262-032-a-0890">,</pc> <w lemma="dishevel" pos="j_vn" xml:id="a02262-032-a-0900" reg="disheveled">dissheveld</w> <w lemma="hair" pos="n1" xml:id="a02262-032-a-0910" reg="hair">haire</w> <pc xml:id="a02262-032-a-0920" unit="sentence">.</pc> </l> <l xml:id="a02262-e113950"> <w lemma="the" pos="d" xml:id="a02262-032-a-0930">the</w> <w lemma="soldier" pos="n2" xml:id="a02262-032-a-0940" reg="soldiers">souldiers</w> <w lemma="slow" pos="av_j" 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unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e113970" who="a02262-chorus_romans"> <speaker> <w lemma="chorus" pos="n1" xml:id="a02262-032-a-1110" reg="chorus">chorvs</w> <w lemma="of" pos="acp-p" xml:id="a02262-032-a-1120">of</w> <w lemma="roman" pos="j-nn" xml:id="a02262-032-a-1130" reg="roman">romane</w> <w lemma="soldier" pos="n2" xml:id="a02262-032-a-1140" reg="soldiers">sovldiers</w> <pc xml:id="a02262-032-a-1150" unit="sentence">.</pc> </speaker> <l n="355" xml:id="a02262-e113980"> <w lemma="o" pos="uh" xml:id="a02262-032-a-1160">o</w> <w lemma="thou" pos="pns" xml:id="a02262-032-a-1170">thou</w> <w lemma="who" pos="crq-r" xml:id="a02262-032-a-1180">who</w> <w lemma="on" pos="acp-p" xml:id="a02262-032-a-1190">on</w> <w lemma="thy" pos="po" xml:id="a02262-032-a-1200">thy</w> <w lemma="flame" pos="j_vg" xml:id="a02262-032-a-1210">flaming</w> <w lemma="chariot" pos="n1" xml:id="a02262-032-a-1220" reg="chariot">charriot</w> <w lemma="ride" pos="vv2" 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xml:id="a02262-032-a-1380">whose</w> <w lemma="far-darting" pos="j" xml:id="a02262-032-a-1390" reg="far-darting">farre-darting</w> <w lemma="eye" pos="n1" xml:id="a02262-032-a-1400">eye</w> </l> <l xml:id="a02262-e114010"> <w lemma="night-wandering" pos="j" xml:id="a02262-032-a-1410" reg="night-wandering">night-wandring</w> <w lemma="star" pos="n2" xml:id="a02262-032-a-1420">stars</w> <w lemma="with" pos="acp-p" xml:id="a02262-032-a-1430">with</w> <w lemma="faint" pos="j_vg" xml:id="a02262-032-a-1440">fainting</w> <w lemma="splendour" pos="n1" xml:id="a02262-032-a-1450" reg="splendour">splendor</w> <w lemma="fly" pos="vvi" xml:id="a02262-032-a-1460" reg="fly">flie</w> <pc xml:id="a02262-032-a-1470">;</pc> </l> <l xml:id="a02262-e114020"> <w lemma="whither" pos="crq-q" xml:id="a02262-032-a-1480">whither</w> <pc xml:id="a02262-032-a-1490">,</pc> <w lemma="thus" pos="av" xml:id="a02262-032-a-1500">thus</w> <w lemma="intercept" pos="vvn" xml:id="a02262-032-a-1510">intercepted</w> <pc 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pos="vvd" xml:id="a02262-032-b-1290">made</w> <w lemma="his" pos="po" xml:id="a02262-032-b-1300">his</w> <w lemma="own" pos="d" xml:id="a02262-032-b-1310" reg="own">owne</w> <w lemma="their" pos="po" xml:id="a02262-032-b-1320">their</w> <w lemma="grave" pos="n1" xml:id="a02262-032-b-1330">grave</w> <pc xml:id="a02262-032-b-1340">:</pc> </l> <l xml:id="a02262-e114220"> <w lemma="or" pos="cc" xml:id="a02262-032-b-1350">or</w> <w lemma="when" pos="crq-cs" xml:id="a02262-032-b-1360">when</w> <w lemma="the" pos="d" xml:id="a02262-032-b-1370">the</w> <w lemma="vestal" pos="j" xml:id="a02262-032-b-1380" reg="vestal">vestall</w> <w lemma="ilia" pos="n1g-nn" xml:id="a02262-032-b-1390">ilia's</w> <w lemma="godlike" pos="j" xml:id="a02262-032-b-1400" reg="godlike">god-like</w> <w lemma="sun" pos="n1" xml:id="a02262-032-b-1410">sun</w> <pc xml:id="a02262-032-b-1420">,</pc> </l> <l n="380" xml:id="a02262-e114230"> <w lemma="who" pos="crq-r" xml:id="a02262-032-b-1430">who</w> <w lemma="our" pos="po" xml:id="a02262-032-b-1440">our</w> <w lemma="unbounded" pos="j" xml:id="a02262-032-b-1450">unbounded</w> <w lemma="monarchy" pos="n1" xml:id="a02262-032-b-1460" reg="monarchy">monarchie</w> <w lemma="begin" pos="vvn" xml:id="a02262-032-b-1470">begun</w> <pc xml:id="a02262-032-b-1480">,</pc> </l> <l xml:id="a02262-e114240"> <w lemma="be" pos="vvd" xml:id="a02262-032-b-1490">was</w> <w lemma="in" pos="acp-p" xml:id="a02262-032-b-1500">in</w> <w lemma="a" pos="d" xml:id="a02262-032-b-1510">a</w> <w lemma="hundred" pos="crd" xml:id="a02262-032-b-1520">hundred</w> <w lemma="piece" pos="n2" xml:id="a02262-032-b-1530">pieces</w> <w lemma="cut" pos="vvn" xml:id="a02262-032-b-1540">cut</w> <pc xml:id="a02262-032-b-1550">;</pc> <w lemma="by" pos="acp-p" xml:id="a02262-032-b-1560">by</w> <w lemma="theft" pos="n1" xml:id="a02262-032-b-1570">theft</w> </l> <l xml:id="a02262-e114250"> <w lemma="at" pos="acp-p" xml:id="a02262-032-b-1580">at</w> <w lemma="once" pos="acp-av" xml:id="a02262-032-b-1590">once</w> <w lemma="of" pos="acp-p" xml:id="a02262-032-b-1600">of</w> <w lemma="life" pos="n1" xml:id="a02262-032-b-1610">life</w> <w lemma="and" pos="cc" xml:id="a02262-032-b-1620">and</w> <w lemma="funeral" pos="n2" xml:id="a02262-032-b-1630">funerals</w> <w lemma="bereave" pos="vvn" xml:id="a02262-032-b-1640">bereft</w> <pc xml:id="a02262-032-b-1650" unit="sentence">.</pc> </l> <l xml:id="a02262-e114260"> <w lemma="or" pos="cc" xml:id="a02262-032-b-1660">or</w> <w lemma="have" pos="vvz" xml:id="a02262-032-b-1670">hath</w> <w lemma="that" pos="d" xml:id="a02262-032-b-1680">that</w> <w lemma="day" pos="n1" xml:id="a02262-032-b-1690">day</w> <w lemma="wherein" pos="crq-cs" xml:id="a02262-032-b-1700">wherein</w> <w lemma="the" pos="d" xml:id="a02262-032-b-1710">the</w> <w lemma="god" pos="n2" xml:id="a02262-032-b-1720">gods</w> <w lemma="be" pos="vvd" xml:id="a02262-032-b-1730">were</w> <w lemma="bear" pos="vvn" xml:id="a02262-032-b-1740" reg="born">borne</w> </l> <l xml:id="a02262-e114270"> <w lemma="finish" pos="vvn" xml:id="a02262-032-b-1750" reg="finished">finish'd</w> <w lemma="the" pos="d" xml:id="a02262-032-b-1760">the</w> <w lemma="course" pos="n1" xml:id="a02262-032-b-1770">course</w> <w lemma="of" pos="acp-p" xml:id="a02262-032-b-1780">of</w> <w lemma="heaven" pos="n1" xml:id="a02262-032-b-1790">heaven</w> <w lemma="in" pos="acp-p" xml:id="a02262-032-b-1800">in</w> <w lemma="its" pos="po" xml:id="a02262-032-b-1810">its</w> <w lemma="return" pos="n1" xml:id="a02262-032-b-1820" reg="return">returne</w> <pc xml:id="a02262-032-b-1830">;</pc> </l> <l n="385" xml:id="a02262-e114280"> <w lemma="and" pos="cc" xml:id="a02262-032-b-1840">and</w> <w lemma="now" pos="av" xml:id="a02262-032-b-1850">now</w> <w lemma="the" pos="d" xml:id="a02262-032-b-1860">the</w> <w lemma="age" pos="j_vn" xml:id="a02262-032-b-1870">aged</w> <w lemma="star" pos="n2" xml:id="a02262-032-b-1880">stars</w> <w lemma="refuse" pos="vvb" xml:id="a02262-032-b-1890">refuse</w> <w lemma="to" pos="acp-cs" xml:id="a02262-032-b-1900">to</w> <w lemma="run" pos="vvi" xml:id="a02262-032-b-1910">run</w> </l> <l xml:id="a02262-e114290"> <w lemma="beyond" pos="acp-p" xml:id="a02262-032-b-1920">beyond</w> <w lemma="that" pos="d" xml:id="a02262-032-b-1930">that</w> <w lemma="place" pos="n1" xml:id="a02262-032-b-1940">place</w> <w lemma="from" pos="acp-p" xml:id="a02262-032-b-1950">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-032-b-1960">whence</w> <w lemma="they" pos="pns" xml:id="a02262-032-b-1970">they</w> <w lemma="first" pos="ord" xml:id="a02262-032-b-1980">first</w> <w lemma="begin" pos="vvn" xml:id="a02262-032-b-1990">begun</w> <pc xml:id="a02262-032-b-2000" unit="sentence">!</pc> </l> <l xml:id="a02262-e114300"> <w lemma="nature" pos="n1" xml:id="a02262-032-b-2010">nature</w> <pc xml:id="a02262-032-b-2020">,</pc> <w lemma="what" pos="crq-r" xml:id="a02262-032-b-2030">what</w> <w lemma="plague" pos="n2" xml:id="a02262-032-b-2040">plagues</w> <w lemma="do" pos="vv2" xml:id="a02262-032-b-2050">dost</w> <w lemma="thou" pos="pns" xml:id="a02262-032-b-2060">thou</w> <w lemma="to" pos="acp-p" xml:id="a02262-032-b-2070">to</w> <w lemma="thy" pos="po" xml:id="a02262-032-b-2080">thine</w> <w lemma="intent" pos="n1" xml:id="a02262-032-b-2090" reg="intent">intend</w> <pc xml:id="a02262-032-b-2100" unit="sentence">!</pc> </l> <l xml:id="a02262-e114310"> <w lemma="whither" pos="crq-q" xml:id="a02262-032-b-2110">whither</w> <w lemma="shrink" pos="vvz" xml:id="a02262-032-b-2120">shrinks</w> <w lemma="this" pos="d" xml:id="a02262-032-b-2130">this</w> <w lemma="huge" pos="j" xml:id="a02262-032-b-2140">huge</w> <w lemma="mass" pos="n1" xml:id="a02262-032-b-2150" reg="mass">masse</w> <pc xml:id="a02262-032-b-2160">!</pc> <w lemma="what" pos="crq-q" xml:id="a02262-032-b-2170">what</w> <w lemma="fatal" pos="j" xml:id="a02262-032-b-2180" reg="fatal">fatall</w> <w lemma="end" pos="n1" xml:id="a02262-032-b-2190">end</w> <pc xml:id="a02262-032-b-2200" unit="sentence">!</pc> </l> <pb facs="33" n="58" xml:id="a02262-033-a"/> <l xml:id="a02262-e114320"> <w lemma="if" pos="cs" xml:id="a02262-033-a-0010">if</w> <w lemma="now" pos="av" xml:id="a02262-033-a-0020">now</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0030">the</w> <w lemma="general" pos="n1" xml:id="a02262-033-a-0040" reg="general">generall</w> <w lemma="flood" pos="n1" xml:id="a02262-033-a-0050" reg="flood">floud</w> <w lemma="again" pos="av" xml:id="a02262-033-a-0060" reg="again">againe</w> <w lemma="retire" pos="vvi" xml:id="a02262-033-a-0070">retire</w> <pc xml:id="a02262-033-a-0080">,</pc> </l> <l n="390" xml:id="a02262-e114330"> <w lemma="if" pos="cs" xml:id="a02262-033-a-0090">if</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0100">the</w> <w lemma="world" pos="n1" xml:id="a02262-033-a-0110">world</w> <w lemma="perish" pos="vvb" xml:id="a02262-033-a-0120">perish</w> <w lemma="by" pos="acp-p" xml:id="a02262-033-a-0130">by</w> <w lemma="licentious" pos="j" xml:id="a02262-033-a-0140">licentious</w> <w lemma="fire" pos="n1" xml:id="a02262-033-a-0150">fire</w> <pc xml:id="a02262-033-a-0160">,</pc> </l> <l xml:id="a02262-e114340"> <w lemma="what" pos="crq-q" xml:id="a02262-033-a-0170">what</w> <w lemma="shall" pos="vmb" xml:id="a02262-033-a-0180">shall</w> <w lemma="of" pos="acp-p" xml:id="a02262-033-a-0190">of</w> <w lemma="those" pos="d" xml:id="a02262-033-a-0200">those</w> <w lemma="devour" pos="j_vg" xml:id="a02262-033-a-0210">devouring</w> <w lemma="sea" pos="n2" xml:id="a02262-033-a-0220">seas</w> <w lemma="become" pos="vvb" xml:id="a02262-033-a-0230">become</w> <pc xml:id="a02262-033-a-0240" unit="sentence">!</pc> </l> <l xml:id="a02262-e114350"> <w lemma="where" pos="crq-q" xml:id="a02262-033-a-0250">where</w> <w lemma="shall" pos="vmb" xml:id="a02262-033-a-0260">shall</w> <w lemma="those" pos="d" xml:id="a02262-033-a-0270">those</w> <w lemma="funeral" pos="n1" xml:id="a02262-033-a-0280" reg="funeral">funerall</w> <w lemma="ash" pos="n2" xml:id="a02262-033-a-0290">ashes</w> <w lemma="find" pos="vvb" xml:id="a02262-033-a-0300" reg="find">finde</w> <w lemma="a" pos="d" xml:id="a02262-033-a-0310">a</w> <w lemma="tomb" pos="n1" xml:id="a02262-033-a-0320">tomb</w> <pc xml:id="a02262-033-a-0330" unit="sentence">!</pc> </l> <l xml:id="a02262-e114360"> <w lemma="whatever" pos="crq-r" xml:id="a02262-033-a-0340" reg="whatever">what ever</w> <w lemma="innovate" pos="vvz" xml:id="a02262-033-a-0350">innovates</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0360">the</w> <w lemma="course" pos="n1" xml:id="a02262-033-a-0370">course</w> <w lemma="of" pos="acp-p" xml:id="a02262-033-a-0380">of</w> <w lemma="thing" pos="n2" xml:id="a02262-033-a-0390">things</w> <pc xml:id="a02262-033-a-0400">,</pc> </l> <l xml:id="a02262-e114370"> <w lemma="to" pos="acp-p" xml:id="a02262-033-a-0410">to</w> <w lemma="man" pos="n2" xml:id="a02262-033-a-0420">men</w> <w lemma="alone" pos="av_j" xml:id="a02262-033-a-0430">alone</w> <pc xml:id="a02262-033-a-0440">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-033-a-0450">nor</w> <w lemma="nation" pos="n2" xml:id="a02262-033-a-0460">nations</w> <pc xml:id="a02262-033-a-0470">,</pc> <w lemma="ruin" pos="n1" xml:id="a02262-033-a-0480" reg="ruin">ruine</w> <w lemma="bring" pos="vvz" xml:id="a02262-033-a-0490">brings</w> <pc xml:id="a02262-033-a-0500">:</pc> </l> <l n="395" xml:id="a02262-e114380"> <w lemma="either" pos="d" xml:id="a02262-033-a-0510">either</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0520">the</w> <w lemma="groan" pos="j_vg" xml:id="a02262-033-a-0530">groaning</w> <w lemma="world" pos="n1g" xml:id="a02262-033-a-0540" reg="world's">worlds</w> <w lemma="disorder" pos="j_vn" xml:id="a02262-033-a-0550">disordered</w> <w lemma="frame" pos="n1" xml:id="a02262-033-a-0560">frame</w> </l> <l xml:id="a02262-e114390"> <w lemma="now" pos="av" xml:id="a02262-033-a-0570">now</w> <w lemma="suffer" pos="vvz" xml:id="a02262-033-a-0580">suffers</w> <pc xml:id="a02262-033-a-0590">,</pc> <w lemma="or" pos="cc" xml:id="a02262-033-a-0600">or</w> <w lemma="that" pos="d" xml:id="a02262-033-a-0610">that</w> <w lemma="power" pos="n1" xml:id="a02262-033-a-0620">power</w> <w lemma="which" pos="crq-r" xml:id="a02262-033-a-0630">which</w> <w lemma="guide" pos="vvz" xml:id="a02262-033-a-0640">guides</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0650">the</w> <w lemma="same" pos="d" xml:id="a02262-033-a-0660">same</w> <pc xml:id="a02262-033-a-0670" unit="sentence">.</pc> </l> <l xml:id="a02262-e114400"> <w lemma="do" pos="vvb" xml:id="a02262-033-a-0680" reg="do">doe</w> <w lemma="proud" pos="j" xml:id="a02262-033-a-0690">proud</w> <w lemma="titanian" pos="n2-nn_j" xml:id="a02262-033-a-0700">titanians</w> <w lemma="with" pos="acp-p" xml:id="a02262-033-a-0710">with</w> <w lemma="their" pos="po" xml:id="a02262-033-a-0720">their</w> <w lemma="impious" pos="j" xml:id="a02262-033-a-0730">impious</w> <w lemma="war" pos="n1" xml:id="a02262-033-a-0740">war</w> </l> <l xml:id="a02262-e114410"> <w lemma="again" pos="av" xml:id="a02262-033-a-0750">again</w> <w lemma="provoke" pos="vvi" xml:id="a02262-033-a-0760">provoke</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0770">th'</w> <w lemma="olympian" pos="j-nn" xml:id="a02262-033-a-0780">olympian</w> <w lemma="thunderer" pos="n1" xml:id="a02262-033-a-0790">thunderer</w> <pc xml:id="a02262-033-a-0800" unit="sentence">?</pc> </l> <l xml:id="a02262-e114420"> <w lemma="be" pos="vvz" xml:id="a02262-033-a-0810">is</w> <w lemma="there" pos="av" xml:id="a02262-033-a-0820">there</w> <w lemma="a" pos="d" xml:id="a02262-033-a-0830">a</w> <w lemma="mischief" pos="n1" xml:id="a02262-033-a-0840" reg="mischief">mischiefe</w> <w lemma="extant" pos="j" xml:id="a02262-033-a-0850">extant</w> <pc xml:id="a02262-033-a-0860">,</pc> <w lemma="great" pos="j-c" xml:id="a02262-033-a-0870">greater</w> <w lemma="than" pos="cs" xml:id="a02262-033-a-0880" reg="than">then</w> </l> <l n="400" xml:id="a02262-e114430"> <w lemma="dire" pos="j" xml:id="a02262-033-a-0890">dire</w> <w lemma="python" pos="n1-nn" xml:id="a02262-033-a-0900">python</w> <pc xml:id="a02262-033-a-0910">,</pc> <w lemma="or" pos="cc" xml:id="a02262-033-a-0920">or</w> <w lemma="the" pos="d" xml:id="a02262-033-a-0930">the</w> <w lemma="snake" pos="n1" xml:id="a02262-033-a-0940">snake</w> <w lemma="of" pos="acp-p" xml:id="a02262-033-a-0950">of</w> <w lemma="lerna" pos="n1g-nn" xml:id="a02262-033-a-0960">lerna's</w> <w lemma="fen" pos="n1" xml:id="a02262-033-a-0970">fen</w> <pc xml:id="a02262-033-a-0980">,</pc> </l> <l xml:id="a02262-e114440"> <w lemma="that" pos="cs" xml:id="a02262-033-a-0990">that</w> <w lemma="poison" pos="n2" xml:id="a02262-033-a-1000" reg="poisons">poysons</w> <w lemma="the" pos="d" xml:id="a02262-033-a-1010">the</w> <w lemma="pure" pos="j" xml:id="a02262-033-a-1020">pure</w> <w lemma="heaven" pos="n2" xml:id="a02262-033-a-1030">heavens</w> <w lemma="with" pos="acp-p" xml:id="a02262-033-a-1040">with</w> <w lemma="viperous" pos="j" xml:id="a02262-033-a-1050">viperous</w> <w lemma="breath" pos="n1" xml:id="a02262-033-a-1060">breath</w> <pc xml:id="a02262-033-a-1070" unit="sentence">?</pc> </l> <l xml:id="a02262-e114450"> <w lemma="what" pos="crq-q" xml:id="a02262-033-a-1080">what</w> <w lemma="god" pos="n1-nn" xml:id="a02262-033-a-1090">god</w> <pc xml:id="a02262-033-a-1100">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-033-a-1110">from</w> <w lemma="god" pos="n2" xml:id="a02262-033-a-1120">gods</w> <w lemma="derive" pos="vvn" xml:id="a02262-033-a-1130" reg="derived">deriv'd</w> <pc xml:id="a02262-033-a-1140">,</pc> <w lemma="oppress" pos="vvn" xml:id="a02262-033-a-1150" reg="oppressed">opprest</w> <w lemma="by" pos="acp-p" xml:id="a02262-033-a-1160">by</w> <w lemma="death" pos="n1" xml:id="a02262-033-a-1170">death</w> <pc xml:id="a02262-033-a-1180">,</pc> </l> <l xml:id="a02262-e114460"> <w lemma="be" pos="vvz" xml:id="a02262-033-a-1190">is</w> <w lemma="now" pos="av" xml:id="a02262-033-a-1200">now</w> <w lemma="in" pos="acp-p" xml:id="a02262-033-a-1210">in</w> <w lemma="his" pos="po" xml:id="a02262-033-a-1220">his</w> <w lemma="own" pos="d" xml:id="a02262-033-a-1230">own</w> <w lemma="heaven" pos="n1" xml:id="a02262-033-a-1240">heaven</w> <w lemma="bewail" pos="vvd" xml:id="a02262-033-a-1250" reg="bewailed">bewail'd</w> <pc xml:id="a02262-033-a-1260" unit="sentence">?</pc> <w lemma="divine" pos="j" xml:id="a02262-033-a-1270">divine</w> </l> <l xml:id="a02262-e114470"> <w lemma="lyeus" pos="n1-nn" xml:id="a02262-033-a-1280">lyeus</w> <w lemma="give" pos="vvd" xml:id="a02262-033-a-1290">gave</w> <w lemma="to" pos="acp-p" xml:id="a02262-033-a-1300">to</w> <w lemma="man" pos="n1" xml:id="a02262-033-a-1310">man</w> <w lemma="less" pos="av-c_d" xml:id="a02262-033-a-1320" reg="less">lesse</w> <w lemma="precious" pos="j" xml:id="a02262-033-a-1330">precious</w> <w lemma="wine" pos="n1" xml:id="a02262-033-a-1340">wine</w> <pc xml:id="a02262-033-a-1350">;</pc> </l> <l n="405" xml:id="a02262-e114480"> <w lemma="not" pos="xx" xml:id="a02262-033-a-1360">not</w> <w lemma="hercules" pos="n1-nn" xml:id="a02262-033-a-1370">hercules</w> <w lemma="so" pos="av" xml:id="a02262-033-a-1380">so</w> <w lemma="many" pos="d" xml:id="a02262-033-a-1390">many</w> <w lemma="monster" pos="n2" xml:id="a02262-033-a-1400">monsters</w> <w lemma="fly" pos="vvd" xml:id="a02262-033-a-1410">flew</w> <pc xml:id="a02262-033-a-1420">;</pc> </l> <l xml:id="a02262-e114490"> <w lemma="unshorn" pos="j" xml:id="a02262-033-a-1430" reg="unshorn">vnshorne</w> <w lemma="apollo" pos="n1-nn" xml:id="a02262-033-a-1440">apollo</w> <w lemma="less" pos="av-c_d" xml:id="a02262-033-a-1450" reg="less">lesse</w> <w lemma="in" pos="acp-p" xml:id="a02262-033-a-1460">in</w> <w lemma="physic" pos="n1" xml:id="a02262-033-a-1470" reg="physic">physick</w> <w lemma="know" pos="vvd" xml:id="a02262-033-a-1480">knew</w> <pc xml:id="a02262-033-a-1490" unit="sentence">.</pc> </l> <l xml:id="a02262-e114500"> <w lemma="sure" pos="j" xml:id="a02262-033-a-1500">sure</w> <w lemma="we" pos="pns" xml:id="a02262-033-a-1510">we</w> <w lemma="with" pos="acp-p" xml:id="a02262-033-a-1520">with</w> <w lemma="darkness" pos="n1" xml:id="a02262-033-a-1530" reg="darkness">darknesse</w> <w lemma="be" pos="vvb" xml:id="a02262-033-a-1540">are</w> <w lemma="envelop" pos="vvn" xml:id="a02262-033-a-1550" reg="enveloped">invelloped</w> </l> <l xml:id="a02262-e114510"> <w lemma="because" pos="acp-p" xml:id="a02262-033-a-1560">because</w> <w lemma="that" pos="d" xml:id="a02262-033-a-1570">that</w> <w lemma="innocent" pos="j" xml:id="a02262-033-a-1580">innocent</w> <w lemma="blood" pos="n1" xml:id="a02262-033-a-1590" reg="blood">bloud</w> <w lemma="by" pos="acp-p" xml:id="a02262-033-a-1600">by</w> <w lemma="envy" pos="n1" xml:id="a02262-033-a-1610">envy</w> <w lemma="shed" pos="vvn" xml:id="a02262-033-a-1620">shed</w> <pc xml:id="a02262-033-a-1630">,</pc> </l> <l xml:id="a02262-e114520"> <w lemma="so" pos="av" xml:id="a02262-033-a-1640">so</w> <w lemma="dear" pos="j" xml:id="a02262-033-a-1650" reg="dear">deare</w> <w lemma="unto" pos="acp-p" xml:id="a02262-033-a-1660">unto</w> <w lemma="the" pos="d" xml:id="a02262-033-a-1670">the</w> <w lemma="god" pos="n2" xml:id="a02262-033-a-1680">gods</w> <pc xml:id="a02262-033-a-1690">,</pc> <w lemma="this" pos="d" xml:id="a02262-033-a-1700">this</w> <w lemma="place" pos="n1" xml:id="a02262-033-a-1710">place</w> <w lemma="defame" pos="vvn" xml:id="a02262-033-a-1720" reg="defamed">defam'd</w> <pc xml:id="a02262-033-a-1730">:</pc> </l> <l n="410" xml:id="a02262-e114530"> <w lemma="which" pos="crq-r" xml:id="a02262-033-a-1740" reg="which">vvhich</w> <w lemma="shake" pos="vvd" xml:id="a02262-033-a-1750">shook</w> <w lemma="the" pos="d" xml:id="a02262-033-a-1760">the</w> <w lemma="earth" pos="n1" xml:id="a02262-033-a-1770">earth</w> <pc xml:id="a02262-033-a-1780">,</pc> <w lemma="and" pos="cc" xml:id="a02262-033-a-1790">and</w> <w lemma="make" pos="vvd" xml:id="a02262-033-a-1800">made</w> <w lemma="the" pos="d" xml:id="a02262-033-a-1810">the</w> <w lemma="day" pos="n1" xml:id="a02262-033-a-1820">day</w> <w lemma="ashamed" pos="j" xml:id="a02262-033-a-1830" reg="ashamed">asham'd</w> <pc xml:id="a02262-033-a-1840" unit="sentence">.</pc> </l> <l xml:id="a02262-e114540"> <w lemma="great" pos="j" xml:id="a02262-033-a-1850">great</w> <w lemma="father" pos="n1" xml:id="a02262-033-a-1860">father</w> <w lemma="of" pos="acp-p" xml:id="a02262-033-a-1870">of</w> <w lemma="we" pos="pno" xml:id="a02262-033-a-1880">us</w> <w lemma="all" pos="d" xml:id="a02262-033-a-1890">all</w> <pc xml:id="a02262-033-a-1900">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-033-a-1910">whose</w> <w lemma="influence" pos="n1" xml:id="a02262-033-a-1920">influence</w> </l> <l xml:id="a02262-e114550"> <w lemma="inform" pos="vvz" xml:id="a02262-033-a-1930" reg="informs">informes</w> <w lemma="the" pos="d" xml:id="a02262-033-a-1940">the</w> <w lemma="world" pos="n1" xml:id="a02262-033-a-1950">world</w> <w lemma="thou" pos="pns" xml:id="a02262-033-a-1960">thou</w> <w lemma="make" pos="vvd2" xml:id="a02262-033-a-1970">mad'st</w> <pc xml:id="a02262-033-a-1980">;</pc> <w lemma="though" pos="cs" xml:id="a02262-033-a-1990">though</w> <w lemma="sin" pos="n1" xml:id="a02262-033-a-2000">sin</w> <w lemma="incense" pos="vvb" xml:id="a02262-033-a-2010">incense</w> </l> <l xml:id="a02262-e114560"> <w lemma="thy" pos="po" xml:id="a02262-033-a-2020">thy</w> <w lemma="just" pos="j" xml:id="a02262-033-a-2030">just</w> <w lemma="displeasure" pos="n1" xml:id="a02262-033-a-2040">displeasure</w> <pc xml:id="a02262-033-a-2050">,</pc> <w lemma="easy" pos="j" xml:id="a02262-033-a-2060" reg="easy">easie</w> <w lemma="to" pos="acp-cs" xml:id="a02262-033-a-2070">to</w> <w lemma="forgive" pos="vvi" xml:id="a02262-033-a-2080">forgive</w> </l> <l xml:id="a02262-e114570"> <w lemma="those" pos="d" xml:id="a02262-033-a-2090">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-033-a-2100">who</w> <w lemma="confess" pos="vvb" xml:id="a02262-033-a-2110" reg="confess">confesse</w> <pc xml:id="a02262-033-a-2120">,</pc> <w lemma="and" pos="cc" xml:id="a02262-033-a-2130">and</w> <w lemma="for" pos="acp-p" xml:id="a02262-033-a-2140">for</w> <w lemma="their" pos="po" xml:id="a02262-033-a-2150">their</w> <w lemma="vice" pos="n2" xml:id="a02262-033-a-2160">vices</w> <w lemma="grieve" pos="vvi" xml:id="a02262-033-a-2170">grieve</w> <pc xml:id="a02262-033-a-2180">;</pc> </l> <pb facs="33" n="59" xml:id="a02262-033-b"/> <l n="415" xml:id="a02262-e114580"> <w lemma="now" pos="av" xml:id="a02262-033-b-0010">now</w> <w lemma="to" pos="acp-p" xml:id="a02262-033-b-0020">to</w> <w lemma="the" pos="d" xml:id="a02262-033-b-0030">the</w> <w lemma="desperate" pos="j" xml:id="a02262-033-b-0040">desperate</w> <w lemma="son" pos="n2" xml:id="a02262-033-b-0050">sons</w> <w lemma="of" pos="acp-p" xml:id="a02262-033-b-0060">of</w> <w lemma="man" pos="n2" xml:id="a02262-033-b-0070">men</w> <pc xml:id="a02262-033-b-0080">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-033-b-0090">who</w> <w lemma="stray" pos="vvb" xml:id="a02262-033-b-0100">stray</w> </l> <l xml:id="a02262-e114590"> <w lemma="in" pos="acp-p" xml:id="a02262-033-b-0110">in</w> <w lemma="sin" pos="n2" xml:id="a02262-033-b-0120" reg="sins">sinnes</w> <w lemma="dark" pos="j" xml:id="a02262-033-b-0130">dark</w> <w lemma="labyrinth" pos="n1" xml:id="a02262-033-b-0140">labyrinth</w> <pc xml:id="a02262-033-b-0150">,</pc> <w lemma="restore" pos="vvb" xml:id="a02262-033-b-0160">restore</w> <w lemma="the" pos="d" xml:id="a02262-033-b-0170">the</w> <w lemma="day" pos="n1" xml:id="a02262-033-b-0180">day</w> <pc xml:id="a02262-033-b-0190" unit="sentence">.</pc> </l> <l xml:id="a02262-e114600"> <w lemma="one" pos="crd" xml:id="a02262-033-b-0200">one</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-033-b-0210">sacrifice</w> <w lemma="seek" pos="vvb" xml:id="a02262-033-b-0220">seek</w> <w lemma="we" pos="pns" xml:id="a02262-033-b-0230">we</w> <w lemma="to" pos="acp-cs" xml:id="a02262-033-b-0240">to</w> <w lemma="expiate" pos="vvi" xml:id="a02262-033-b-0250">expiate</w> </l> <l xml:id="a02262-e114610"> <w lemma="all" pos="d" xml:id="a02262-033-b-0260">all</w> <w lemma="our" pos="po" xml:id="a02262-033-b-0270">our</w> <w lemma="offence" pos="n2" xml:id="a02262-033-b-0280">offences</w> <pc xml:id="a02262-033-b-0290">,</pc> <w lemma="and" pos="cc" xml:id="a02262-033-b-0300">and</w> <w lemma="appease" pos="vvi" xml:id="a02262-033-b-0310">appease</w> <w lemma="his" pos="po" xml:id="a02262-033-b-0320">his</w> <w lemma="hate" pos="n1" xml:id="a02262-033-b-0330">hate</w> <pc xml:id="a02262-033-b-0340" unit="sentence">.</pc> </l> <l xml:id="a02262-e114620"> <w lemma="which" pos="crq-r" xml:id="a02262-033-b-0350" reg="which">vvhich</w> <w lemma="the" pos="d" xml:id="a02262-033-b-0360">the</w> <w lemma="religion" pos="n1" xml:id="a02262-033-b-0370">religion</w> <w lemma="of" pos="acp-p" xml:id="a02262-033-b-0380">of</w> <w lemma="the" pos="d" xml:id="a02262-033-b-0390">the</w> <w lemma="samian" pos="n1-nn_j" xml:id="a02262-033-b-0400">samian</w> <pc xml:id="a02262-033-b-0410">,</pc> </l> <l n="420" xml:id="a02262-e114630"> <w lemma="nor" pos="cc-x" xml:id="a02262-033-b-0420">nor</w> <w lemma="thracian" pos="j-nn" xml:id="a02262-033-b-0430">thracian</w> <w lemma="harp" pos="n1" xml:id="a02262-033-b-0440" reg="harp">harpe</w> <pc xml:id="a02262-033-b-0450">,</pc> <w lemma="wild" pos="j" xml:id="a02262-033-b-0460">wild</w> <w lemma="beast" pos="n2" xml:id="a02262-033-b-0470">beasts</w> <w lemma="instruct" pos="vvg" xml:id="a02262-033-b-0480">instructing</w> <pc xml:id="a02262-033-b-0490">,</pc> <w lemma="can" pos="vmb" xml:id="a02262-033-b-0500">can</w> <pc xml:id="a02262-033-b-0510">;</pc> </l> <l xml:id="a02262-e114640"> <w lemma="nor" pos="cc-x" xml:id="a02262-033-b-0520">nor</w> <w lemma="that" pos="d" xml:id="a02262-033-b-0530">that</w> <w lemma="prophetic" pos="j" xml:id="a02262-033-b-0540" reg="prophetic">prophetick</w> <w lemma="boy" pos="n1" xml:id="a02262-033-b-0550">boy</w> <pc xml:id="a02262-033-b-0560">,</pc> <w lemma="the" pos="d" xml:id="a02262-033-b-0570">the</w> <w lemma="glebe" pos="n1g" xml:id="a02262-033-b-0580" reg="glebe's">gleabs</w> <w lemma="swart" pos="j" xml:id="a02262-033-b-0590">swart</w> <w lemma="son" pos="n1" xml:id="a02262-033-b-0600">son</w> <pc xml:id="a02262-033-b-0610">,</pc> </l> <l xml:id="a02262-e114650"> <w lemma="who" pos="crq-r" xml:id="a02262-033-b-0620" reg="who">vvho</w> <w lemma="teach" pos="vvd" xml:id="a02262-033-b-0630">taught</w> <w lemma="the" pos="d" xml:id="a02262-033-b-0640">the</w> <w lemma="tuscan" pos="n2-nn" xml:id="a02262-033-b-0650" reg="tuscans">thuscans</w> <w lemma="divination" pos="n1" xml:id="a02262-033-b-0660">divination</w> <pc xml:id="a02262-033-b-0670" unit="sentence">.</pc> </l> <l xml:id="a02262-e114660"> <w lemma="the" pos="d" xml:id="a02262-033-b-0680">the</w> <w lemma="blood" pos="n1" xml:id="a02262-033-b-0690" reg="blood">bloud</w> <pc xml:id="a02262-033-b-0700">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-033-b-0710">which</w> <w lemma="from" pos="acp-p" xml:id="a02262-033-b-0720">from</w> <w lemma="that" pos="cs" xml:id="a02262-033-b-0730">that</w> <w lemma="mangle" pos="j_vn" xml:id="a02262-033-b-0740">mangled</w> <w lemma="body" pos="n1" xml:id="a02262-033-b-0750">body</w> <w lemma="bleed" pos="vvd" xml:id="a02262-033-b-0760">bled</w> <pc xml:id="a02262-033-b-0770">,</pc> </l> <l xml:id="a02262-e114670"> <w lemma="must" pos="vmb" xml:id="a02262-033-b-0780">must</w> <w lemma="purge" pos="vvi" xml:id="a02262-033-b-0790">purge</w> <w lemma="our" pos="po" xml:id="a02262-033-b-0800">our</w> <w lemma="sin" pos="n2" xml:id="a02262-033-b-0810">sins</w> <pc xml:id="a02262-033-b-0820">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-033-b-0830">which</w> <w lemma="we" pos="pns" xml:id="a02262-033-b-0840">we</w> <w lemma="unjust" pos="av_j" xml:id="a02262-033-b-0850">unjustly</w> <w lemma="shed" pos="vvn" xml:id="a02262-033-b-0860">shed</w> <pc xml:id="a02262-033-b-0870" unit="sentence">.</pc> </l> <l n="425" xml:id="a02262-e114680"> <w lemma="o" pos="uh" xml:id="a02262-033-b-0880">o</w> <w lemma="smooth" pos="vvb" xml:id="a02262-033-b-0890">smooth</w> <w lemma="thy" pos="po" xml:id="a02262-033-b-0900">thy</w> <w lemma="brow" pos="n2" xml:id="a02262-033-b-0910">brows</w> <pc xml:id="a02262-033-b-0920" unit="sentence">!</pc> <w lemma="receive" pos="vvb" xml:id="a02262-033-b-0930">receive</w> <w lemma="the" pos="d" xml:id="a02262-033-b-0940">the</w> <w lemma="innocence" pos="n1" xml:id="a02262-033-b-0950">innocence</w> </l> <l xml:id="a02262-e114690"> <w lemma="of" pos="acp-p" xml:id="a02262-033-b-0960">of</w> <w lemma="one" pos="crd" xml:id="a02262-033-b-0970">one</w> <w lemma="for" pos="acp-p" xml:id="a02262-033-b-0980">for</w> <w lemma="all" pos="d" xml:id="a02262-033-b-0990">all</w> <pc xml:id="a02262-033-b-1000">;</pc> <w lemma="and" pos="cc" xml:id="a02262-033-b-1010">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-033-b-1020">with</w> <w lemma="our" pos="po" xml:id="a02262-033-b-1030">our</w> <w lemma="guilt" pos="n1" xml:id="a02262-033-b-1040">guilt</w> <w lemma="dispense" pos="vvi" xml:id="a02262-033-b-1050" reg="dispense">dispence</w> <pc xml:id="a02262-033-b-1060" unit="sentence">.</pc> </l> <l xml:id="a02262-e114700"> <w lemma="for" pos="acp-p" xml:id="a02262-033-b-1070">for</w> <w lemma="sin" pos="n1" xml:id="a02262-033-b-1080">sin</w> <pc xml:id="a02262-033-b-1090">,</pc> <w lemma="what" pos="crq-r" xml:id="a02262-033-b-1100">what</w> <w lemma="great" pos="j-c" xml:id="a02262-033-b-1110">greater</w> <w lemma="ransom" pos="n1" xml:id="a02262-033-b-1120" reg="ransom">ransome</w> <w lemma="can" pos="vmb" xml:id="a02262-033-b-1130">can</w> <w lemma="we" pos="pns" xml:id="a02262-033-b-1140">we</w> <w lemma="pay" pos="vvi" xml:id="a02262-033-b-1150">pay</w> <pc xml:id="a02262-033-b-1160" unit="sentence">?</pc> </l> <l xml:id="a02262-e114710"> <w lemma="what" pos="crq-q" xml:id="a02262-033-b-1170" reg="what">vvhat</w> <w lemma="worthy" pos="j-c" xml:id="a02262-033-b-1180">worthier</w> <w lemma="offer" pos="vvg" xml:id="a02262-033-b-1190">offering</w> <w lemma="on" pos="acp-p" xml:id="a02262-033-b-1200">on</w> <w lemma="thy" pos="po" xml:id="a02262-033-b-1210">thy</w> <w lemma="altar" pos="n1" xml:id="a02262-033-b-1220">altar</w> <w lemma="lay" pos="vvi" xml:id="a02262-033-b-1230">lay</w> <pc xml:id="a02262-033-b-1240" unit="sentence">?</pc> </l> </sp> </div> <div n="5" type="act" xml:id="a02262-e114720"> <pb facs="34" n="60" xml:id="a02262-034-a"/> <head> <w lemma="the" pos="d" xml:id="a02262-034-a-0010">the</w> <w lemma="five" pos="ord" xml:id="a02262-034-a-0020">fifth</w> <w lemma="act." pos="n-ab" xml:id="a02262-034-a-0030">act.</w> <pc xml:id="a02262-034-a-0040" unit="sentence"/> </head> <stage xml:id="a02262-e114730"> <w lemma="joseph" pos="n1-nn" xml:id="a02262-034-a-0050">joseph</w> <w lemma="of" pos="acp-p" xml:id="a02262-034-a-0060">of</w> <w lemma="arimathea" pos="n1-nn" xml:id="a02262-034-a-0070">arimathea</w> <pc xml:id="a02262-034-a-0080" unit="sentence">.</pc> <w lemma="nicodemus" pos="n1-nn" xml:id="a02262-034-a-0090" reg="nicodemus">nicodemvs</w> <pc xml:id="a02262-034-a-0100" unit="sentence">.</pc> </stage> <sp xml:id="a02262-e114740" who="a02262-joseph"> <l xml:id="a02262-e114750"> <w lemma="see" pos="vvb" xml:id="a02262-034-a-0110">see</w> <pc xml:id="a02262-034-a-0120">,</pc> <w lemma="citizen" pos="n2" xml:id="a02262-034-a-0130">citizens</w> <pc xml:id="a02262-034-a-0140">,</pc> <w lemma="we" pos="pns" xml:id="a02262-034-a-0150">we</w> <w lemma="pilat" pos="n1g-nn" xml:id="a02262-034-a-0160" reg="pilate's">pilats</w> <w lemma="bounty" pos="n1" xml:id="a02262-034-a-0170">bounty</w> <w lemma="bear" pos="vvi" xml:id="a02262-034-a-0180" reg="bear">beare</w> <pc xml:id="a02262-034-a-0190">:</pc> </l> <l xml:id="a02262-e114760"> <w lemma="without" pos="acp-p" xml:id="a02262-034-a-0200" reg="without">with-out</w> <w lemma="a" pos="d" xml:id="a02262-034-a-0210">a</w> <w lemma="suit" pos="n1" xml:id="a02262-034-a-0220" reg="suit">suite</w> <w lemma="man" pos="n2" xml:id="a02262-034-a-0230">men</w> <w lemma="can" pos="vmb-x" xml:id="a02262-034-a-0240">cannot</w> <w lemma="man" pos="n1" xml:id="a02262-034-a-0250">man</w> <w lemma="inter" pos="vvi" xml:id="a02262-034-a-0260" reg="inter">interre</w> <pc xml:id="a02262-034-a-0270" unit="sentence">.</pc> </l> <l xml:id="a02262-e114770"> <w lemma="the" pos="d" xml:id="a02262-034-a-0280">the</w> <w lemma="roman" pos="j-nn" xml:id="a02262-034-a-0290" reg="roman">romane</w> <w lemma="progeny" pos="n1" xml:id="a02262-034-a-0300">progeny</w> <w lemma="nor" pos="cc-x" xml:id="a02262-034-a-0310">nor</w> <w lemma="free" pos="av_j" xml:id="a02262-034-a-0320">freely</w> <w lemma="will" pos="vmb" xml:id="a02262-034-a-0330">will</w> </l> <l xml:id="a02262-e114780"> <w lemma="do" pos="vvi" xml:id="a02262-034-a-0340" reg="do">doe</w> <w lemma="what" pos="crq-r" xml:id="a02262-034-a-0350">what</w> <w lemma="be" pos="vvz" xml:id="a02262-034-a-0360">is</w> <w lemma="good" pos="j" xml:id="a02262-034-a-0370">good</w> <pc xml:id="a02262-034-a-0380">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-034-a-0390">nor</w> <pc xml:id="a02262-034-a-0400">,</pc> <w lemma="unrewarded" pos="j" xml:id="a02262-034-a-0410">unrewarded</w> <w lemma="ill" pos="n1_j" xml:id="a02262-034-a-0420">ill</w> <pc xml:id="a02262-034-a-0430" unit="sentence">.</pc> </l> <l n="5" xml:id="a02262-e114790"> <w lemma="nothing" pos="pi-x" xml:id="a02262-034-a-0440">nothing</w> <w lemma="be" pos="vvz" xml:id="a02262-034-a-0450">is</w> <w lemma="now" pos="av" xml:id="a02262-034-a-0460">now</w> <w lemma="in" pos="acp-p" xml:id="a02262-034-a-0470">in</w> <w lemma="use" pos="n1" xml:id="a02262-034-a-0480">use</w> <w lemma="but" pos="acp-p" xml:id="a02262-034-a-0490">but</w> <w lemma="barbarous" pos="j" xml:id="a02262-034-a-0500">barbarous</w> <w lemma="vice" pos="n1" xml:id="a02262-034-a-0510">vice</w> <pc xml:id="a02262-034-a-0520">:</pc> </l> <l xml:id="a02262-e114800"> <w lemma="they" pos="pns" xml:id="a02262-034-a-0530">they</w> <w lemma="sell" pos="vvb" xml:id="a02262-034-a-0540">sell</w> <w lemma="our" pos="po" xml:id="a02262-034-a-0550">our</w> <w lemma="blood" pos="n1" xml:id="a02262-034-a-0560" reg="blood">bloud</w> <pc xml:id="a02262-034-a-0570">,</pc> <w lemma="on" pos="acp-p" xml:id="a02262-034-a-0580">on</w> <w lemma="grave" pos="n2" xml:id="a02262-034-a-0590">graves</w> <w lemma="they" pos="pns" xml:id="a02262-034-a-0600">they</w> <w lemma="set" pos="vvd" xml:id="a02262-034-a-0610">set</w> <w lemma="a" pos="d" xml:id="a02262-034-a-0620">a</w> <w lemma="price" pos="n1" xml:id="a02262-034-a-0630">price</w> <pc xml:id="a02262-034-a-0640" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e114810" who="a02262-nicodemus"> <speaker> <w lemma="nicodemus" pos="n1-nn" xml:id="a02262-034-a-0650" reg="nicodemus">nicodemvs</w> <pc xml:id="a02262-034-a-0660" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e114820"> <w lemma="o" pos="uh" xml:id="a02262-034-a-0670">o</w> <w lemma="joseph" pos="n1-nn" xml:id="a02262-034-a-0680">joseph</w> <pc xml:id="a02262-034-a-0690">,</pc> <w lemma="these" pos="d" xml:id="a02262-034-a-0700">these</w> <w lemma="vain" pos="j" xml:id="a02262-034-a-0710" reg="vain">vaine</w> <w lemma="ecstasy" pos="n2" xml:id="a02262-034-a-0720" reg="ecstasies">extasies</w> <w lemma="refrain" pos="vvi" xml:id="a02262-034-a-0730" reg="refrain">refraine</w> <pc xml:id="a02262-034-a-0740">:</pc> </l> <l xml:id="a02262-e114830"> <w lemma="but" pos="acp-cc" xml:id="a02262-034-a-0750">but</w> <w lemma="if" pos="cs" xml:id="a02262-034-a-0760">if</w> <w lemma="it" pos="pn" xml:id="a02262-034-a-0770">it</w> <w lemma="seem" pos="vvb" xml:id="a02262-034-a-0780" reg="seem">seeme</w> <w lemma="so" pos="av" xml:id="a02262-034-a-0790">so</w> <w lemma="pleasant" pos="j" xml:id="a02262-034-a-0800">pleasant</w> <w lemma="to" pos="acp-cs" xml:id="a02262-034-a-0810">to</w> <w lemma="complain" pos="vvi" xml:id="a02262-034-a-0820" reg="complain">complaine</w> <pc xml:id="a02262-034-a-0830">,</pc> </l> <l xml:id="a02262-e114840"> <w lemma="let" pos="vvb" xml:id="a02262-034-a-0840">let</w> <w lemma="rome" pos="n1-nn" xml:id="a02262-034-a-0850">rome</w> <w lemma="alone" pos="av_j" xml:id="a02262-034-a-0860">alone</w> <pc xml:id="a02262-034-a-0870">,</pc> <w lemma="and" pos="cc" xml:id="a02262-034-a-0880">and</w> <w lemma="seek" pos="vvi" xml:id="a02262-034-a-0890">seek</w> <w lemma="a" pos="d" xml:id="a02262-034-a-0900">a</w> <w lemma="near" pos="j-c" xml:id="a02262-034-a-0910" reg="nearer">neerer</w> <w lemma="guilt" pos="n1" xml:id="a02262-034-a-0920">guilt</w> <pc xml:id="a02262-034-a-0930">:</pc> </l> <l n="10" xml:id="a02262-e114850"> <w lemma="his" pos="po" xml:id="a02262-034-a-0940">his</w> <w lemma="blood" pos="n1" xml:id="a02262-034-a-0950" reg="blood">bloud</w> <w lemma="not" pos="xx" xml:id="a02262-034-a-0960">not</w> <w lemma="romulus" pos="n1-nn" xml:id="a02262-034-a-0970">romulus</w> <w lemma="son" pos="n2" xml:id="a02262-034-a-0980">sons</w> <pc xml:id="a02262-034-a-0990">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-034-a-1000">but</w> <w lemma="abraham" pos="n1g-nn" xml:id="a02262-034-a-1010" reg="abraham's">abrahams</w> <w lemma="spill" pos="vvn" xml:id="a02262-034-a-1020">spilt</w> <pc xml:id="a02262-034-a-1030" unit="sentence">.</pc> </l> <l xml:id="a02262-e114860"> <w lemma="who" pos="crq-r" xml:id="a02262-034-a-1040" reg="who">vvho</w> <w lemma="so" pos="av" xml:id="a02262-034-a-1050">so</w> <w lemma="the" pos="d" xml:id="a02262-034-a-1060">the</w> <w lemma="pure" pos="j-c" xml:id="a02262-034-a-1070">purer</w> <w lemma="sense" pos="n1" xml:id="a02262-034-a-1080">sense</w> <w lemma="sincere" pos="av_j" xml:id="a02262-034-a-1090">sincerely</w> <w lemma="draw" pos="vvz" xml:id="a02262-034-a-1100">draws</w> </l> <l xml:id="a02262-e114870"> <w lemma="from" pos="acp-p" xml:id="a02262-034-a-1110">from</w> <w lemma="those" pos="d" xml:id="a02262-034-a-1120">those</w> <w lemma="celestial" pos="j" xml:id="a02262-034-a-1130" reg="celestial">celestiall</w> <w lemma="oracle" pos="n2" xml:id="a02262-034-a-1140">oracles</w> <w lemma="and" pos="cc" xml:id="a02262-034-a-1150">and</w> <w lemma="law" pos="n2" xml:id="a02262-034-a-1160" reg="laws">lawes</w> <pc xml:id="a02262-034-a-1170">,</pc> </l> <l xml:id="a02262-e114880"> <w lemma="by" pos="acp-p" xml:id="a02262-034-a-1180">by</w> <w lemma="god" pos="n1-nn" xml:id="a02262-034-a-1190">god</w> <w lemma="above" pos="acp-p" xml:id="a02262-034-a-1200">above</w> <w lemma="himself" pos="px" xml:id="a02262-034-a-1210" reg="himself">himselfe</w> <w lemma="inspire" pos="vvn" xml:id="a02262-034-a-1220" reg="inspired">inspir'd</w> <pc xml:id="a02262-034-a-1230">,</pc> <w lemma="will" pos="vmb" xml:id="a02262-034-a-1240">will</w> <w lemma="say" pos="vvi" xml:id="a02262-034-a-1250">say</w> </l> <l xml:id="a02262-e114890"> <w lemma="none" pos="pi-x" xml:id="a02262-034-a-1260">none</w> <w lemma="lead" pos="vvd" xml:id="a02262-034-a-1270">led</w> <w lemma="to" pos="acp-p" xml:id="a02262-034-a-1280">to</w> <w lemma="eternity" pos="n1" xml:id="a02262-034-a-1290" reg="eternity">eternitie</w> <w lemma="a" pos="d" xml:id="a02262-034-a-1300">a</w> <w lemma="straight" pos="j-c" xml:id="a02262-034-a-1310">straighter</w> <w lemma="way" pos="n1" xml:id="a02262-034-a-1320">way</w> <pc xml:id="a02262-034-a-1330" unit="sentence">.</pc> </l> <l n="15" xml:id="a02262-e114900"> <w lemma="what" pos="crq-q" xml:id="a02262-034-a-1340" reg="what" type="contract1">vvhat</w> <w xml:id="a02262-034-a-1340c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="that" pos="d" xml:id="a02262-034-a-1350">that</w> <w lemma="to" pos="acp-p" xml:id="a02262-034-a-1360">to</w> <w lemma="pilate" pos="n1-nn" xml:id="a02262-034-a-1370" reg="pilate">pilat</w> <pc xml:id="a02262-034-a-1380">?</pc> <w lemma="fall" pos="vvd" xml:id="a02262-034-a-1390">fell</w> <w lemma="the" pos="d" xml:id="a02262-034-a-1400">the</w> <w lemma="innocent" pos="j" xml:id="a02262-034-a-1410">innocent</w> <w lemma="by" pos="acp-p" xml:id="a02262-034-a-1420">by</w> </l> <l xml:id="a02262-e114910"> <w lemma="a" pos="d" xml:id="a02262-034-a-1430">a</w> <w lemma="roman" pos="j-nn" xml:id="a02262-034-a-1440" reg="roman">romane</w> <w lemma="oath" pos="n1" xml:id="a02262-034-a-1450">oath</w> <pc xml:id="a02262-034-a-1460">?</pc> <w lemma="be" pos="vvd" xml:id="a02262-034-a-1470" type="contract1" reg="was">was</w> <w xml:id="a02262-034-a-1470c" type="contract2" lemma="it" pos="pn" reg="'t" join="left">'t</w> <w lemma="through" pos="acp-p" xml:id="a02262-034-a-1480">through</w> <w lemma="the" pos="d" xml:id="a02262-034-a-1490">the</w> <w lemma="subtlety" pos="n1" xml:id="a02262-034-a-1500" reg="subtlety">subtilty</w> </l> <l xml:id="a02262-e114920"> <w lemma="of" pos="acp-p" xml:id="a02262-034-a-1510">of</w> <w lemma="senator" pos="n2" xml:id="a02262-034-a-1520">senators</w> <w lemma="or" pos="cc" xml:id="a02262-034-a-1530">or</w> <w lemma="priest" pos="n2" xml:id="a02262-034-a-1540">priests</w> <pc xml:id="a02262-034-a-1550" unit="sentence">?</pc> <w lemma="the" pos="d" xml:id="a02262-034-a-1560">the</w> <w lemma="doom" pos="n1" xml:id="a02262-034-a-1570" reg="doom">doome</w> <w lemma="display" pos="vvd" xml:id="a02262-034-a-1580" reg="displayed">display'd</w> </l> <l xml:id="a02262-e114930"> <w lemma="they" pos="pns" xml:id="a02262-034-a-1590">they</w> <w lemma="caesar" pos="n1-nn" xml:id="a02262-034-a-1600">caesar</w> <w lemma="less" pos="av-c_d" xml:id="a02262-034-a-1601" reg="less">lesse</w> <w lemma="than" pos="cs" xml:id="a02262-034-a-1610" reg="than">then</w> <w lemma="caiaphas" pos="n1g-nn" xml:id="a02262-034-a-1620" reg="caiaphas'">caiaphas</w> <w lemma="obey" pos="vvn" xml:id="a02262-034-a-1630" reg="obeyed">obay'd</w> <pc xml:id="a02262-034-a-1640" unit="sentence">.</pc> </l> <pb facs="34" n="61" xml:id="a02262-034-b"/> <l xml:id="a02262-e114940"> <w lemma="let" pos="vvb" xml:id="a02262-034-b-0010">let</w> <w lemma="we" pos="pno" xml:id="a02262-034-b-0020">us</w> <w lemma="transfer" pos="vvi" xml:id="a02262-034-b-0030" reg="transfer">transferre</w> <w lemma="the" pos="d" xml:id="a02262-034-b-0040">the</w> <w lemma="fact" pos="n1" xml:id="a02262-034-b-0050">fact</w> <pc xml:id="a02262-034-b-0060">;</pc> <w lemma="the" pos="d" xml:id="a02262-034-b-0070">the</w> <w lemma="impious" pos="j" xml:id="a02262-034-b-0080">impious</w> <w lemma="jew" pos="n1-nn" xml:id="a02262-034-b-0090">jew</w> </l> <l n="20" xml:id="a02262-e114950"> <w lemma="with" pos="acp-p" xml:id="a02262-034-b-0100" reg="with">vvith</w> <w lemma="heart" pos="n1" xml:id="a02262-034-b-0110">heart</w> <pc xml:id="a02262-034-b-0120">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-034-b-0130">with</w> <w lemma="tongue" pos="n1" xml:id="a02262-034-b-0140">tongue</w> <w lemma="and" pos="cc" xml:id="a02262-034-b-0150">and</w> <w lemma="eye" pos="n2" xml:id="a02262-034-b-0160">eyes</w> <pc xml:id="a02262-034-b-0170">,</pc> <w lemma="first" pos="ord" xml:id="a02262-034-b-0180">first</w> <w lemma="jesus" pos="n1-nn" xml:id="a02262-034-b-0190">jesus</w> <w lemma="slay" pos="vvd" xml:id="a02262-034-b-0200">slew</w> <pc xml:id="a02262-034-b-0210">:</pc> </l> <l xml:id="a02262-e114960"> <w lemma="the" pos="d" xml:id="a02262-034-b-0220">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-034-b-0230">romans</w> <w lemma="only" pos="av_j" xml:id="a02262-034-b-0240" reg="only">onely</w> <w lemma="act" pos="vvd" xml:id="a02262-034-b-0250">acted</w> <w lemma="their" pos="po" xml:id="a02262-034-b-0260">their</w> <w lemma="offence" pos="n1" xml:id="a02262-034-b-0270">offence</w> <pc xml:id="a02262-034-b-0280" unit="sentence">.</pc> </l> <l xml:id="a02262-e114970"> <w lemma="how" pos="crq-cs" xml:id="a02262-034-b-0290">how</w> <w lemma="well" pos="av" xml:id="a02262-034-b-0300">well</w> <w lemma="the" pos="d" xml:id="a02262-034-b-0310">the</w> <w lemma="heaven" pos="n2" xml:id="a02262-034-b-0320">heavens</w> <w lemma="with" pos="acp-p" xml:id="a02262-034-b-0330">with</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="a02262-034-b-0340">hebrew</w> <w lemma="hand" pos="n2" xml:id="a02262-034-b-0350">hands</w> <w lemma="dispense" pos="vvb" xml:id="a02262-034-b-0360" reg="dispense">dispence</w> <pc xml:id="a02262-034-b-0370" unit="sentence">!</pc> </l> <l xml:id="a02262-e114980"> <w lemma="for" pos="acp-p" xml:id="a02262-034-b-0380">for</w> <w lemma="this" pos="d" xml:id="a02262-034-b-0390">this</w> <w lemma="the" pos="d" xml:id="a02262-034-b-0400">the</w> <w lemma="jew" pos="n1-nn" xml:id="a02262-034-b-0410">jew</w> <w lemma="the" pos="d" xml:id="a02262-034-b-0420" type="contract1" reg="th'">th'</w> <w xml:id="a02262-034-b-0420c" type="contract2" lemma="italian" pos="n2-nn_j" reg="italians" join="left">italians</w> <w lemma="crime" pos="n1" xml:id="a02262-034-b-0430">crime</w> <w lemma="envy" pos="vvd" xml:id="a02262-034-b-0440" reg="envied">envi'd</w> <pc xml:id="a02262-034-b-0450">,</pc> </l> <l xml:id="a02262-e114990"> <w lemma="and" pos="cc" xml:id="a02262-034-b-0460">and</w> <w lemma="wish" pos="vvd" xml:id="a02262-034-b-0470" reg="wished">wish'd</w> <w lemma="himself" pos="px" xml:id="a02262-034-b-0480" reg="himself">himselfe</w> <w lemma="the" pos="d" xml:id="a02262-034-b-0490">the</w> <w lemma="bloody" pos="j" xml:id="a02262-034-b-0500">bloody</w> <w lemma="homicide" pos="n1" xml:id="a02262-034-b-0510">homicide</w> <pc xml:id="a02262-034-b-0520" unit="sentence">.</pc> </l> <l n="25" xml:id="a02262-e115000"> <w lemma="do" pos="vvb" xml:id="a02262-034-b-0530" reg="do">doe</w> <w lemma="we" pos="pns" xml:id="a02262-034-b-0540">we</w> <w lemma="as" pos="acp-p" xml:id="a02262-034-b-0550">as</w> <w lemma="yet" pos="av" xml:id="a02262-034-b-0560">yet</w> <w lemma="our" pos="po" xml:id="a02262-034-b-0570">our</w> <w lemma="servitude" pos="n1" xml:id="a02262-034-b-0580">servitude</w> <w lemma="lament" pos="vvi" xml:id="a02262-034-b-0590">lament</w> <pc xml:id="a02262-034-b-0600">,</pc> </l> <l xml:id="a02262-e115010"> <w lemma="when" pos="crq-cs" xml:id="a02262-034-b-0610" reg="when">vvhen</w> <w lemma="such" pos="d" xml:id="a02262-034-b-0620">such</w> <w lemma="a" pos="d" xml:id="a02262-034-b-0630">a</w> <w lemma="murder" pos="n1" xml:id="a02262-034-b-0640">murder</w> <w lemma="meet" pos="vvz" xml:id="a02262-034-b-0650">meets</w> <w lemma="no" pos="d-x" xml:id="a02262-034-b-0660">no</w> <w lemma="punishment" pos="n1" xml:id="a02262-034-b-0670">punishment</w> <pc xml:id="a02262-034-b-0680" unit="sentence">?</pc> </l> <l xml:id="a02262-e115020"> <w lemma="this" pos="d" xml:id="a02262-034-b-0690">this</w> <w lemma="do" pos="vvb" xml:id="a02262-034-b-0700" reg="do">doe</w> <w lemma="they" pos="pns" xml:id="a02262-034-b-0710">they</w> <pc xml:id="a02262-034-b-0720">,</pc> <w lemma="this" pos="d" xml:id="a02262-034-b-0730">this</w> <w lemma="command" pos="n1" xml:id="a02262-034-b-0740">command</w> <pc xml:id="a02262-034-b-0750" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e115030" who="a02262-joseph"> <speaker> <w lemma="joseph" pos="n1-nn" xml:id="a02262-034-b-0760">joseph</w> <pc xml:id="a02262-034-b-0770" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e115040"> <w lemma="the" pos="d" xml:id="a02262-034-b-0780">the</w> <w lemma="progeny" pos="n1" xml:id="a02262-034-b-0790">progeny</w> </l> <l xml:id="a02262-e115050"> <w lemma="of" pos="acp-p" xml:id="a02262-034-b-0800">of</w> <w lemma="roman" pos="j-nn" xml:id="a02262-034-b-0810" reg="roman">romane</w> <w lemma="ilia" pos="n1-nn" xml:id="a02262-034-b-0820">ilia</w> <pc xml:id="a02262-034-b-0830">,</pc> <w lemma="and" pos="cc" xml:id="a02262-034-b-0840">and</w> <w lemma="of" pos="acp-p" xml:id="a02262-034-b-0850">of</w> <w lemma="sara" pos="n1-nn" xml:id="a02262-034-b-0860">sara</w> <pc xml:id="a02262-034-b-0870">,</pc> <w lemma="i" pos="pns" xml:id="a02262-034-b-0880">i</w> </l> <l xml:id="a02262-e115060"> <w lemma="with" pos="acp-p" xml:id="a02262-034-b-0890" reg="with">vvith</w> <w lemma="equal" pos="j" xml:id="a02262-034-b-0900" reg="equal">equall</w> <w lemma="detestation" pos="n1" xml:id="a02262-034-b-0910">detestation</w> <w lemma="execrate" pos="vvi" xml:id="a02262-034-b-0920">execrate</w> <pc xml:id="a02262-034-b-0930" unit="sentence">.</pc> </l> <l n="30" xml:id="a02262-e115070"> <w lemma="o" pos="uh" xml:id="a02262-034-b-0940">o</w> <w lemma="may" pos="vmb" xml:id="a02262-034-b-0950">may</w> <w lemma="they" pos="pns" xml:id="a02262-034-b-0960">they</w> <w lemma="perish" pos="vvi" xml:id="a02262-034-b-0970">perish</w> <w lemma="by" pos="acp-p" xml:id="a02262-034-b-0980">by</w> <w lemma="a" pos="d" xml:id="a02262-034-b-0990">a</w> <w lemma="fearful" pos="j" xml:id="a02262-034-b-1000" reg="fearful">fearefull</w> <w lemma="fate" pos="n1" xml:id="a02262-034-b-1010">fate</w> <pc xml:id="a02262-034-b-1020" unit="sentence">!</pc> </l> <l xml:id="a02262-e115080"> <w lemma="just" pos="j" xml:id="a02262-034-b-1030">just</w> <w lemma="heaven" pos="n1" xml:id="a02262-034-b-1040">heaven</w> <pc xml:id="a02262-034-b-1050">,</pc> <w lemma="why" pos="crq-q" xml:id="a02262-034-b-1060">why</w> <w lemma="sleep" pos="vvz" xml:id="a02262-034-b-1070" reg="sleeps">sleepes</w> <w lemma="thy" pos="po" xml:id="a02262-034-b-1080">thy</w> <w lemma="lightning" pos="n1" xml:id="a02262-034-b-1090">lightning</w> <pc xml:id="a02262-034-b-1100">!</pc> <w lemma="in" pos="acp-p" xml:id="a02262-034-b-1110">in</w> <w lemma="a" pos="d" xml:id="a02262-034-b-1120">a</w> <w lemma="shower" pos="n1" xml:id="a02262-034-b-1130" reg="shower">showre</w> </l> <l xml:id="a02262-e115090"> <w lemma="of" pos="acp-p" xml:id="a02262-034-b-1140">of</w> <w lemma="pitch" pos="n1" xml:id="a02262-034-b-1150">pitch</w> <w lemma="descend" pos="vvi" xml:id="a02262-034-b-1160">descend</w> <pc xml:id="a02262-034-b-1170">:</pc> <w lemma="let" pos="vvb" xml:id="a02262-034-b-1180">let</w> <w lemma="stench" pos="j_vg" xml:id="a02262-034-b-1190">stenching</w> <w lemma="sea" pos="n2" xml:id="a02262-034-b-1200">seas</w> <w lemma="devour" pos="vvb" xml:id="a02262-034-b-1210" reg="devour">deuour</w> </l> <l xml:id="a02262-e115100"> <w lemma="this" pos="d" xml:id="a02262-034-b-1220">this</w> <w lemma="curse" pos="j_vn" xml:id="a02262-034-b-1230">cursed</w> <w lemma="city" pos="n1" xml:id="a02262-034-b-1240">city</w> <pc xml:id="a02262-034-b-1250" unit="sentence">.</pc> <w lemma="sodom" pos="n1-nn" xml:id="a02262-034-b-1260" reg="sodom">sodome</w> <pc xml:id="a02262-034-b-1270">,</pc> <w lemma="thou" pos="pns" xml:id="a02262-034-b-1280">thou</w> <w lemma="be" pos="vv2" xml:id="a02262-034-b-1290">art</w> <w lemma="clear" pos="j" xml:id="a02262-034-b-1300" reg="clear">cleare</w> <pc xml:id="a02262-034-b-1310">,</pc> </l> <l xml:id="a02262-e115110"> <w lemma="compare" pos="vvn" xml:id="a02262-034-b-1320" reg="compared">compar'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-034-b-1330">to</w> <w lemma="we" pos="png" xml:id="a02262-034-b-1340">ours</w> <pc xml:id="a02262-034-b-1350" unit="sentence">.</pc> <w lemma="no" pos="av-x_d" xml:id="a02262-034-b-1360">no</w> <w lemma="more" pos="d-c" xml:id="a02262-034-b-1370">more</w> <w lemma="will" pos="vmb" xml:id="a02262-034-b-1380">will</w> <w lemma="i" pos="pns" xml:id="a02262-034-b-1390">i</w> <w lemma="a" pos="d" xml:id="a02262-034-b-1400">a</w> <w lemma="tear" pos="n1" xml:id="a02262-034-b-1410" reg="tear">teare</w> </l> <l n="35" xml:id="a02262-e115120"> <w lemma="shed" pos="vvn" xml:id="a02262-034-b-1420">shed</w> <w lemma="for" pos="acp-p" xml:id="a02262-034-b-1430">for</w> <w lemma="my" pos="po" xml:id="a02262-034-b-1440">my</w> <w lemma="country" pos="n1" xml:id="a02262-034-b-1450" reg="country">countrey</w> <pc xml:id="a02262-034-b-1460" unit="sentence">.</pc> <w lemma="let" pos="vvb" xml:id="a02262-034-b-1470">let</w> <w lemma="the" pos="d" xml:id="a02262-034-b-1480">the</w> <w lemma="great" pos="j" xml:id="a02262-034-b-1490">great</w> <w lemma="in" pos="acp-p" xml:id="a02262-034-b-1500">in</w> <w lemma="war" pos="n1" xml:id="a02262-034-b-1510">war</w> <pc xml:id="a02262-034-b-1520">,</pc> </l> <l xml:id="a02262-e115130"> <w lemma="worse" pos="av-c_j" xml:id="a02262-034-b-1530" reg="worse">vvorse</w> <w lemma="than" pos="cs" xml:id="a02262-034-b-1540" reg="than">then</w> <w lemma="the" pos="d" xml:id="a02262-034-b-1550">the</w> <w lemma="babylonian" pos="j-nn" xml:id="a02262-034-b-1560">babylonian</w> <w lemma="conqueror" pos="n1" xml:id="a02262-034-b-1570" reg="conqueror">conquerar</w> <pc xml:id="a02262-034-b-1580">,</pc> </l> <l xml:id="a02262-e115140"> <w lemma="enter" pos="vvb" xml:id="a02262-034-b-1590">enter</w> <w lemma="her" pos="po" xml:id="a02262-034-b-1600">her</w> <w lemma="breach" pos="n2" xml:id="a02262-034-b-1610">breaches</w> <w lemma="like" pos="acp-p" xml:id="a02262-034-b-1620">like</w> <w lemma="a" pos="d" xml:id="a02262-034-b-1630">a</w> <w lemma="violent" pos="j" xml:id="a02262-034-b-1640">violent</w> <w lemma="flood" pos="n1" xml:id="a02262-034-b-1650" reg="flood">floud</w> <pc xml:id="a02262-034-b-1660">,</pc> </l> <l xml:id="a02262-e115150"> <w lemma="until" pos="acp-cs" xml:id="a02262-034-b-1670" reg="until">vntill</w> <w lemma="the" pos="d" xml:id="a02262-034-b-1680">the</w> <w lemma="bloody" pos="j" xml:id="a02262-034-b-1690" reg="bloody">bloudy</w> <w lemma="city" pos="n1" xml:id="a02262-034-b-1700">city</w> <w lemma="swim" pos="vvi" xml:id="a02262-034-b-1710">swim</w> <w lemma="in" pos="acp-p" xml:id="a02262-034-b-1720">in</w> <w lemma="blood" pos="n1" xml:id="a02262-034-b-1730" reg="blood">bloud</w> <pc xml:id="a02262-034-b-1740" unit="sentence">.</pc> </l> <l xml:id="a02262-e115160"> <w lemma="be" pos="vvz" xml:id="a02262-034-b-1750">is</w> <w lemma="this" pos="d" xml:id="a02262-034-b-1760">this</w> <w lemma="too" pos="av" xml:id="a02262-034-b-1770">too</w> <w lemma="little" pos="j" xml:id="a02262-034-b-1780">little</w> <pc xml:id="a02262-034-b-1790" unit="sentence">?</pc> <w lemma="let" pos="vvb" xml:id="a02262-034-b-1800">let</w> <w lemma="disease" pos="n2" xml:id="a02262-034-b-1810">diseases</w> <w lemma="sow" pos="vvi" xml:id="a02262-034-b-1820">sow</w> </l> <l n="40" xml:id="a02262-e115170"> <w lemma="their" pos="po" xml:id="a02262-034-b-1830">their</w> <w lemma="fruitful" pos="j" xml:id="a02262-034-b-1840" reg="fruitful">fruitfull</w> <w lemma="seed" pos="n1" xml:id="a02262-034-b-1850">seed</w> <pc xml:id="a02262-034-b-1860">,</pc> <w lemma="and" pos="cc" xml:id="a02262-034-b-1870">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-034-b-1880">in</w> <w lemma="destruction" pos="n1" xml:id="a02262-034-b-1890">destruction</w> <w lemma="grow" pos="vvi" xml:id="a02262-034-b-1900">grow</w> <pc xml:id="a02262-034-b-1910">:</pc> </l> <pb facs="35" n="62" xml:id="a02262-035-a"/> <l xml:id="a02262-e115180"> <w lemma="famine" pos="n1" xml:id="a02262-035-a-0010">famine</w> <pc xml:id="a02262-035-a-0020">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-035-a-0030">in</w> <w lemma="their" pos="po" xml:id="a02262-035-a-0040">their</w> <w lemma="dry" pos="j" xml:id="a02262-035-a-0050">dry</w> <w lemma="entrails" pos="n2" xml:id="a02262-035-a-0060" reg="entrails">entrailes</w> <w lemma="take" pos="vvi" xml:id="a02262-035-a-0070">take</w> <w lemma="thy" pos="po" xml:id="a02262-035-a-0080">thy</w> <w lemma="seat" pos="n1" xml:id="a02262-035-a-0090">seat</w> <pc xml:id="a02262-035-a-0100">;</pc> </l> <l xml:id="a02262-e115190"> <w lemma="what" pos="crq-q" xml:id="a02262-035-a-0110" reg="what">vvhat</w> <w lemma="nature" pos="n1" xml:id="a02262-035-a-0120">nature</w> <w 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xml:id="a02262-035-a-0280">;</pc> </l> <l n="45" xml:id="a02262-e115210"> <w lemma="the" pos="d" xml:id="a02262-035-a-0290">the</w> <w lemma="babe" pos="n1" xml:id="a02262-035-a-0300">babe</w> <w lemma="re-enter" pos="vvi" xml:id="a02262-035-a-0310">re-enter</w> <w lemma="she" pos="pno" xml:id="a02262-035-a-0320">her</w> <w lemma="who" pos="crq-r" xml:id="a02262-035-a-0330">who</w> <w lemma="give" pos="vvd" xml:id="a02262-035-a-0340">gave</w> <w lemma="it" pos="pn" xml:id="a02262-035-a-0350">it</w> <w lemma="life" pos="n1" xml:id="a02262-035-a-0360">life</w> <pc xml:id="a02262-035-a-0370" unit="sentence">.</pc> </l> <l xml:id="a02262-e115220"> <w lemma="while" pos="n1" xml:id="a02262-035-a-0380" reg="while">vvhile</w> <w lemma="yet" pos="av" xml:id="a02262-035-a-0390">yet</w> <w lemma="the" pos="d" xml:id="a02262-035-a-0400">the</w> <w lemma="eager" pos="j" xml:id="a02262-035-a-0410">eager</w> <w lemma="foe" pos="n1" xml:id="a02262-035-a-0420">foe</w> <w lemma="invest" pos="vvz" 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reg="wrapped">wrapt</w> <w lemma="in" pos="acp-p" xml:id="a02262-035-a-0590">in</w> <w lemma="flame" pos="n2" xml:id="a02262-035-a-0600">flames</w> <pc xml:id="a02262-035-a-0610" unit="sentence">.</pc> <w lemma="let" pos="vvb" xml:id="a02262-035-a-0620">let</w> <w lemma="the" pos="d" xml:id="a02262-035-a-0630">th'</w> <w lemma="enemy" pos="n1" xml:id="a02262-035-a-0640">enemy</w> </l> <l xml:id="a02262-e115250"> <w lemma="decide" pos="vvi" xml:id="a02262-035-a-0650">decide</w> <w lemma="their" pos="po" xml:id="a02262-035-a-0660">their</w> <w lemma="civil" pos="j" xml:id="a02262-035-a-0670" reg="civil">civill</w> <w lemma="discord" pos="n1" xml:id="a02262-035-a-0680">discord</w> <pc xml:id="a02262-035-a-0690">,</pc> <w lemma="and" pos="cc" xml:id="a02262-035-a-0700">and</w> <w lemma="destroy" pos="vvi" xml:id="a02262-035-a-0710">destroy</w> </l> <l n="50" xml:id="a02262-e115260"> <w lemma="with" pos="acp-p" xml:id="a02262-035-a-0720" reg="with">vvith</w> <w lemma="fire" pos="n1" xml:id="a02262-035-a-0730">fire</w> <w lemma="and" pos="cc" xml:id="a02262-035-a-0740">and</w> <w lemma="sword" pos="n1" xml:id="a02262-035-a-0750">sword</w> <w lemma="ungrateful" pos="j" xml:id="a02262-035-a-0760" reg="ungrateful">ungratefull</w> <w lemma="solyma" pos="n1-nn" xml:id="a02262-035-a-0770">solyma</w> <pc xml:id="a02262-035-a-0780">:</pc> </l> <l xml:id="a02262-e115270"> <w lemma="the" pos="d" xml:id="a02262-035-a-0790">the</w> <w lemma="relic" pos="n2" xml:id="a02262-035-a-0800" reg="relics">reliques</w> <w lemma="of" pos="acp-p" xml:id="a02262-035-a-0810">of</w> <w lemma="their" pos="po" xml:id="a02262-035-a-0820">their</w> <w lemma="slaughter" pos="n1" xml:id="a02262-035-a-0830">slaughter</w> <w lemma="drive" pos="vvi" xml:id="a02262-035-a-0840">drive</w> <w lemma="away" pos="av" xml:id="a02262-035-a-0850">away</w> <pc xml:id="a02262-035-a-0860">;</pc> </l> <l xml:id="a02262-e115280"> <w lemma="nor" pos="cc-x" xml:id="a02262-035-a-0870">nor</w> <w lemma="seventy" pos="crd" xml:id="a02262-035-a-0880">seventy</w> <w lemma="year" pos="n2" xml:id="a02262-035-a-0890" reg="years">yeers</w> <w lemma="dissolve" pos="vvb" xml:id="a02262-035-a-0900">dissolve</w> <w lemma="their" pos="po" xml:id="a02262-035-a-0910">their</w> <w lemma="servile" pos="j" xml:id="a02262-035-a-0920" reg="servile">servill</w> <w lemma="band" pos="n2" xml:id="a02262-035-a-0930">bands</w> <pc xml:id="a02262-035-a-0940">;</pc> </l> <l xml:id="a02262-e115290"> <w lemma="despise" pos="j_vn" xml:id="a02262-035-a-0950" reg="despised">despis'd</w> <pc xml:id="a02262-035-a-0960">,</pc> <w lemma="and" pos="cc" xml:id="a02262-035-a-0970">and</w> <w lemma="wretched" pos="j" xml:id="a02262-035-a-0980">wretched</w> <pc xml:id="a02262-035-a-0990">,</pc> <w lemma="wander" pos="vvb" xml:id="a02262-035-a-1000">wander</w> <w lemma="through" pos="acp-p" xml:id="a02262-035-a-1010">through</w> <w lemma="all" pos="d" xml:id="a02262-035-a-1020">all</w> <w lemma="land" pos="n2" xml:id="a02262-035-a-1030">lands</w> <pc xml:id="a02262-035-a-1040">:</pc> </l> <l xml:id="a02262-e115300"> <w lemma="abolish" pos="vvn" xml:id="a02262-035-a-1050" reg="abolished">abolish'd</w> <w lemma="be" pos="vvb" xml:id="a02262-035-a-1060">be</w> <w lemma="their" pos="po" xml:id="a02262-035-a-1070">their</w> <w lemma="law" pos="n1" xml:id="a02262-035-a-1080">law</w> <pc xml:id="a02262-035-a-1090">;</pc> <w lemma="all" pos="d" xml:id="a02262-035-a-1100">all</w> <w lemma="form" pos="n1" xml:id="a02262-035-a-1110" reg="form">forme</w> <w lemma="of" pos="acp-p" xml:id="a02262-035-a-1120">of</w> <w lemma="state" pos="n1" xml:id="a02262-035-a-1130">state</w> <pc xml:id="a02262-035-a-1140">:</pc> </l> <l n="55" xml:id="a02262-e115310"> <w lemma="no" pos="d-x" xml:id="a02262-035-a-1150">no</w> <w lemma="day" pos="n1" xml:id="a02262-035-a-1160">day</w> <w lemma="see" pos="vvi" xml:id="a02262-035-a-1170">see</w> <w lemma="their" pos="po" xml:id="a02262-035-a-1180">their</w> <w lemma="return" pos="n1" xml:id="a02262-035-a-1190" reg="return">returne</w> <pc xml:id="a02262-035-a-1200" unit="sentence">.</pc> <w lemma="let" pos="vvb" xml:id="a02262-035-a-1210">let</w> <w lemma="sudden" pos="j" xml:id="a02262-035-a-1220">sudden</w> <w lemma="fate" pos="n1" xml:id="a02262-035-a-1230">fate</w> </l> <l xml:id="a02262-e115320"> <w lemma="succeed" pos="vvb" xml:id="a02262-035-a-1240">succeed</w> <w lemma="my" pos="po" xml:id="a02262-035-a-1250">my</w> <w lemma="curse" pos="n2" xml:id="a02262-035-a-1260">curses</w> <pc xml:id="a02262-035-a-1270" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-035-a-1280">this</w> <w lemma="infect" pos="vvn" xml:id="a02262-035-a-1290">infected</w> <w lemma="soil" pos="vvb" xml:id="a02262-035-a-1300" reg="soil">soyle</w> </l> <l xml:id="a02262-e115330"> <w lemma="no" pos="d-x" xml:id="a02262-035-a-1310">no</w> <w lemma="more" pos="d-c" xml:id="a02262-035-a-1320">more</w> <w lemma="shall" pos="vmb" xml:id="a02262-035-a-1330">shall</w> <w lemma="feed" pos="vvi" xml:id="a02262-035-a-1340">feed</w> <w lemma="i" pos="pno" xml:id="a02262-035-a-1350">me</w> <pc xml:id="a02262-035-a-1360" unit="sentence">.</pc> <w lemma="what" pos="crq-q" xml:id="a02262-035-a-1370">what</w> <w lemma="unusual" pos="j" xml:id="a02262-035-a-1380" reg="unusual">unusuall</w> <w lemma="toil" pos="n1" xml:id="a02262-035-a-1390" reg="toil">toyle</w> </l> <l xml:id="a02262-e115340"> <w lemma="shall" pos="vmb" xml:id="a02262-035-a-1400">shall</w> <w lemma="my" pos="po" xml:id="a02262-035-a-1410">my</w> <w lemma="old" pos="j" xml:id="a02262-035-a-1420">old</w> <w lemma="foot" pos="n2" xml:id="a02262-035-a-1430">feet</w> <w lemma="refuse" pos="vvi" xml:id="a02262-035-a-1440">refuse</w> <pc xml:id="a02262-035-a-1450">,</pc> <w lemma="so" pos="av" xml:id="a02262-035-a-1460">so</w> <w lemma="they" pos="pns" xml:id="a02262-035-a-1470">they</w> <w lemma="no" pos="d-x" xml:id="a02262-035-a-1480">no</w> <w lemma="more" pos="av-c_d" xml:id="a02262-035-a-1490">more</w> </l> <l xml:id="a02262-e115350"> <w lemma="tread" pos="vvi" xml:id="a02262-035-a-1500">tread</w> <w lemma="on" pos="acp-p" xml:id="a02262-035-a-1510">on</w> <w lemma="this" pos="d" xml:id="a02262-035-a-1520">this</w> <w lemma="earth" pos="n1" xml:id="a02262-035-a-1530">earth</w> <pc xml:id="a02262-035-a-1540">!</pc> <w lemma="though" pos="cs" xml:id="a02262-035-a-1550">though</w> <w lemma="to" pos="acp-p" xml:id="a02262-035-a-1560">to</w> <w lemma="that" pos="cs" xml:id="a02262-035-a-1570">that</w> <w lemma="unknown" pos="j" xml:id="a02262-035-a-1580">unknown</w> <w lemma="shore" pos="n1" xml:id="a02262-035-a-1590">shore</w> <pc xml:id="a02262-035-a-1600">,</pc> </l> <l n="60" xml:id="a02262-e115360"> <w lemma="which" pos="crq-r" xml:id="a02262-035-a-1610" reg="which">vvhich</w> <w lemma="lie" pos="vvz" xml:id="a02262-035-a-1620" reg="lies">lyes</w> <w lemma="beneath" pos="acp-p" xml:id="a02262-035-a-1630">beneath</w> <w lemma="the" pos="d" xml:id="a02262-035-a-1640">the</w> <w lemma="slow" pos="j" xml:id="a02262-035-a-1650">slow</w> <w lemma="boã¶tes" pos="n1g-nn" xml:id="a02262-035-a-1660" reg="boã¶tes'">bootes</w> <w lemma="wain" pos="n1" xml:id="a02262-035-a-1670" reg="wain">vvaine</w> <pc xml:id="a02262-035-a-1680">,</pc> </l> <l xml:id="a02262-e115370"> <w lemma="dash" pos="vvn" xml:id="a02262-035-a-1690" reg="dashed">dasht</w> <w lemma="by" pos="acp-p" xml:id="a02262-035-a-1700">by</w> <w lemma="the" pos="d" xml:id="a02262-035-a-1710">th'</w> <w lemma="unconstant" pos="j" xml:id="a02262-035-a-1720">unconstant</w> <w lemma="billow" pos="n2" xml:id="a02262-035-a-1730">billows</w> <w lemma="of" pos="acp-p" xml:id="a02262-035-a-1740">of</w> <w lemma="that" pos="d" xml:id="a02262-035-a-1750">that</w> <w lemma="main" pos="j" xml:id="a02262-035-a-1760" reg="main">maine</w> <pc xml:id="a02262-035-a-1770" unit="sentence">.</pc> </l> <l xml:id="a02262-e115380"> <w lemma="that" pos="cs" xml:id="a02262-035-a-1780">that</w> <w lemma="country" pos="n1" xml:id="a02262-035-a-1790" reg="country">countrey</w> <w lemma="shall" pos="vmb" xml:id="a02262-035-a-1800">shall</w> <w lemma="be" pos="vvi" xml:id="a02262-035-a-1810">be</w> <w lemma="i" pos="png" xml:id="a02262-035-a-1820">mine</w> <pc xml:id="a02262-035-a-1830">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-035-a-1840">where</w> <w lemma="justice" pos="n1" xml:id="a02262-035-a-1850">justice</w> <w lemma="sway" pos="vvz" xml:id="a02262-035-a-1860" reg="sways">swayes</w> <pc xml:id="a02262-035-a-1870">;</pc> </l> <l xml:id="a02262-e115390"> <w lemma="and" pos="cc" xml:id="a02262-035-a-1880">and</w> <w lemma="bold" pos="j" xml:id="a02262-035-a-1890">bold</w> <w lemma="integrity" pos="n1" xml:id="a02262-035-a-1900">integrity</w> <w lemma="the" pos="d" xml:id="a02262-035-a-1910">the</w> <w lemma="truth" pos="n1" xml:id="a02262-035-a-1920">truth</w> <w lemma="obey" pos="vvz" xml:id="a02262-035-a-1930" reg="obeys">obayes</w> <pc xml:id="a02262-035-a-1940" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e115400" who="a02262-nicodemus"> <speaker> <w lemma="nicodemus" pos="n1-nn" xml:id="a02262-035-a-1950" reg="nicodemus">nicodemvs</w> <pc xml:id="a02262-035-a-1960" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e115410"> <w lemma="this" pos="d" xml:id="a02262-035-a-1970">this</w> <w lemma="error" pos="n1" xml:id="a02262-035-a-1980">error</w> <w lemma="with" pos="acp-p" xml:id="a02262-035-a-1990">with</w> <w lemma="a" pos="d" xml:id="a02262-035-a-2000">a</w> <w lemma="secret" pos="j" xml:id="a02262-035-a-2010">secret</w> <w lemma="poison" pos="n1" xml:id="a02262-035-a-2020" reg="poison">poyson</w> <w lemma="feed" pos="vvz" xml:id="a02262-035-a-2030">feeds</w> </l> <l xml:id="a02262-e115420"> <w lemma="the" pos="d" xml:id="a02262-035-a-2040">the</w> <w lemma="mind" pos="n1g" xml:id="a02262-035-a-2050" reg="mind's">minds</w> <w lemma="disease" pos="n1" xml:id="a02262-035-a-2060">disease</w> <pc xml:id="a02262-035-a-2070" unit="sentence">.</pc> <w lemma="who" pos="crq-r" xml:id="a02262-035-a-2080" reg="who">vvho</w> <w lemma="censure" pos="vvz" xml:id="a02262-035-a-2090">censures</w> <w lemma="his" pos="po" xml:id="a02262-035-a-2100">his</w> <w lemma="own" pos="d" xml:id="a02262-035-a-2110">own</w> <w lemma="deed" pos="n2" xml:id="a02262-035-a-2120">deeds</w> <pc xml:id="a02262-035-a-2130" unit="sentence">?</pc> </l> <pb facs="35" n="63" xml:id="a02262-035-b"/> <l n="65" xml:id="a02262-e115430"> <w lemma="who" pos="crq-r" xml:id="a02262-035-b-0010" reg="who">vvho</w> <w lemma="not" pos="xx" xml:id="a02262-035-b-0020">not</w> <w lemma="another" pos="pig_d" xml:id="a02262-035-b-0030" reg="another's">anothers</w> <pc xml:id="a02262-035-b-0040" unit="sentence">?</pc> <w lemma="these" pos="d" xml:id="a02262-035-b-0050">these</w> <w lemma="accuse" pos="j_vg" xml:id="a02262-035-b-0060">accusing</w> <w lemma="time" pos="n2" xml:id="a02262-035-b-0070">times</w> </l> <l xml:id="a02262-e115440"> <w lemma="rather" pos="av" xml:id="a02262-035-b-0080">rather</w> <w lemma="the" pos="d" xml:id="a02262-035-b-0090">the</w> <w lemma="man" pos="n2" xml:id="a02262-035-b-0100">men</w> <w lemma="condemn" pos="vvb" xml:id="a02262-035-b-0110" reg="condemn">condemne</w> <pc xml:id="a02262-035-b-0120">,</pc> <w lemma="then" pos="av" xml:id="a02262-035-b-0130">then</w> <w lemma="tax" pos="vvb" xml:id="a02262-035-b-0140" reg="tax">taxe</w> <w lemma="their" pos="po" xml:id="a02262-035-b-0150">their</w> <w lemma="crime" pos="n2" xml:id="a02262-035-b-0160">crimes</w> <pc xml:id="a02262-035-b-0170" unit="sentence">.</pc> </l> <l xml:id="a02262-e115450"> <w lemma="such" pos="d" xml:id="a02262-035-b-0180">such</w> <w lemma="be" pos="vvz" xml:id="a02262-035-b-0190">is</w> <w lemma="the" pos="d" xml:id="a02262-035-b-0200">the</w> <w lemma="tyranny" pos="n1" xml:id="a02262-035-b-0210">tyranny</w> <w lemma="of" pos="acp-p" xml:id="a02262-035-b-0220">of</w> <w lemma="judgement" pos="n1" xml:id="a02262-035-b-0230">judgement</w> <pc xml:id="a02262-035-b-0240">;</pc> <w lemma="prone" pos="j" xml:id="a02262-035-b-0250">prone</w> </l> <l xml:id="a02262-e115460"> <w lemma="to" pos="acp-cs" xml:id="a02262-035-b-0260">to</w> <w lemma="sentence" pos="vvi" xml:id="a02262-035-b-0270">sentence</w> <w lemma="all" pos="d" xml:id="a02262-035-b-0280">all</w> <w lemma="offence" pos="n2" xml:id="a02262-035-b-0290">offences</w> <pc xml:id="a02262-035-b-0300">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-035-b-0310">but</w> <w lemma="our" pos="po" xml:id="a02262-035-b-0320">our</w> <w lemma="own" pos="d" xml:id="a02262-035-b-0330" reg="own">owne</w> <pc xml:id="a02262-035-b-0340" unit="sentence">.</pc> </l> <l xml:id="a02262-e115470"> <w lemma="because" pos="acp-p" xml:id="a02262-035-b-0350">because</w> <w lemma="of" pos="acp-p" xml:id="a02262-035-b-0360">of</w> <w lemma="late" pos="av_j" xml:id="a02262-035-b-0370">late</w> <w lemma="we" pos="pns" xml:id="a02262-035-b-0380">we</w> <w lemma="cry" pos="vvd" xml:id="a02262-035-b-0390" reg="cried">cry'd</w> <w lemma="not" pos="xx" xml:id="a02262-035-b-0400">not</w> <w lemma="crucify" pos="vvi" xml:id="a02262-035-b-0410" reg="crucify">crucifie</w> <pc xml:id="a02262-035-b-0420">,</pc> </l> <l n="70" xml:id="a02262-e115480"> <w lemma="nor" pos="cc-x" xml:id="a02262-035-b-0430">nor</w> <w lemma="false" pos="av_j" xml:id="a02262-035-b-0440">falsely</w> <w lemma="doom" pos="vvn" xml:id="a02262-035-b-0450" reg="doomed">doom'd</w> <w lemma="the" pos="d" xml:id="a02262-035-b-0460">the</w> <w lemma="innocent" pos="j" xml:id="a02262-035-b-0470">innocent</w> <w lemma="to" pos="acp-cs" xml:id="a02262-035-b-0480">to</w> <w lemma="die" pos="vvi" xml:id="a02262-035-b-0490">die</w> <pc xml:id="a02262-035-b-0500">,</pc> </l> <l xml:id="a02262-e115490"> <w lemma="ourselves" pos="px" xml:id="a02262-035-b-0510" reg="ourselves">our selves</w> <w lemma="we" pos="pns" xml:id="a02262-035-b-0520">we</w> <w lemma="please" pos="vvb" xml:id="a02262-035-b-0530">please</w> <pc xml:id="a02262-035-b-0540">:</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-035-b-0550">as</w> <w lemma="it" pos="pn" xml:id="a02262-035-b-0560">it</w> <w lemma="a" pos="d" xml:id="a02262-035-b-0570">a</w> <w lemma="virtue" pos="n1" xml:id="a02262-035-b-0580" reg="virtue">vertue</w> <w lemma="be" pos="vvd" xml:id="a02262-035-b-0590">were</w> <pc xml:id="a02262-035-b-0600">;</pc> </l> <l xml:id="a02262-e115500"> <w lemma="and" pos="cc" xml:id="a02262-035-b-0610">and</w> <w lemma="great" pos="j" xml:id="a02262-035-b-0620">great</w> <w lemma="one" pos="pi" xml:id="a02262-035-b-0630">one</w> <pc xml:id="a02262-035-b-0640">,</pc> <w lemma="if" pos="cs" xml:id="a02262-035-b-0650">if</w> <w lemma="from" pos="acp-p" xml:id="a02262-035-b-0660">from</w> <w lemma="great" pos="j" xml:id="a02262-035-b-0670">great</w> <w lemma="offence" pos="n2" xml:id="a02262-035-b-0680">offences</w> <w lemma="clear" pos="j" xml:id="a02262-035-b-0690" reg="clear">cleare</w> <pc xml:id="a02262-035-b-0700" unit="sentence">.</pc> </l> <l xml:id="a02262-e115510"> <w lemma="confess" pos="vvb" xml:id="a02262-035-b-0710" reg="confess">confesse</w> <pc xml:id="a02262-035-b-0720">;</pc> <w lemma="what" pos="crq-r" xml:id="a02262-035-b-0730">what</w> <w lemma="orator" pos="n1" xml:id="a02262-035-b-0740">orator</w> <w lemma="will" pos="vmd" xml:id="a02262-035-b-0750">would</w> <w lemma="plead" pos="vvi" xml:id="a02262-035-b-0760">plead</w> <w lemma="his" pos="po" xml:id="a02262-035-b-0770">his</w> <w lemma="cause" pos="n1" xml:id="a02262-035-b-0780">cause</w> <pc xml:id="a02262-035-b-0790" unit="sentence">?</pc> </l> <l xml:id="a02262-e115520"> <w lemma="to" pos="acp-p" xml:id="a02262-035-b-0800">to</w> <w lemma="vindicate" pos="vvi" xml:id="a02262-035-b-0810">vindicate</w> <w lemma="his" pos="po" xml:id="a02262-035-b-0820">his</w> <w lemma="truth" pos="n1" xml:id="a02262-035-b-0830">truth</w> <w lemma="who" pos="crq-r" xml:id="a02262-035-b-0840">who</w> <w lemma="urge" pos="vvd" xml:id="a02262-035-b-0850" reg="urged">urg'd</w> <w lemma="the" pos="d" xml:id="a02262-035-b-0860">the</w> <w lemma="law" pos="n2" xml:id="a02262-035-b-0870">laws</w> <pc xml:id="a02262-035-b-0880" unit="sentence">?</pc> </l> <l n="75" xml:id="a02262-e115530"> <w lemma="or" pos="cc" xml:id="a02262-035-b-0890">or</w> <w lemma="once" pos="acp-av" xml:id="a02262-035-b-0900">once</w> <w lemma="accuse" pos="vvd" xml:id="a02262-035-b-0910" reg="accused">accus'd</w> <w lemma="their" pos="po" xml:id="a02262-035-b-0920">their</w> <w lemma="bloody" pos="j" xml:id="a02262-035-b-0930" reg="bloody">bloudy</w> <w lemma="suffrage" pos="n2" xml:id="a02262-035-b-0940">suffrages</w> <pc xml:id="a02262-035-b-0950">,</pc> </l> <l xml:id="a02262-e115540"> <w lemma="by" pos="acp-p" xml:id="a02262-035-b-0960">by</w> <w lemma="envy" pos="n1" xml:id="a02262-035-b-0970">envy</w> <w lemma="sign" pos="vvn" xml:id="a02262-035-b-0980" reg="signed">sign'd</w> <pc xml:id="a02262-035-b-0990" unit="sentence">?</pc> <w lemma="who" pos="crq-r" xml:id="a02262-035-b-1000" reg="who">vvho</w> <w lemma="dare" pos="vvd" xml:id="a02262-035-b-1010">durst</w> <w lemma="those" pos="d" xml:id="a02262-035-b-1020">those</w> <w lemma="lord" pos="n2" xml:id="a02262-035-b-1030">lords</w> <w lemma="displease" pos="vvi" xml:id="a02262-035-b-1040">displease</w> <pc xml:id="a02262-035-b-1050" unit="sentence">?</pc> </l> <l xml:id="a02262-e115550"> <w lemma="so" pos="av" xml:id="a02262-035-b-1060">so</w> <w lemma="piety" pos="n1" xml:id="a02262-035-b-1070">piety</w> <w lemma="suffer" pos="vvd" xml:id="a02262-035-b-1080" reg="suffered">suffer'd</w> <pc xml:id="a02262-035-b-1090">,</pc> <w lemma="while" pos="cs" xml:id="a02262-035-b-1100">while</w> <w lemma="by" pos="acp-p" xml:id="a02262-035-b-1110">by</w> <w lemma="speak" pos="vvg" xml:id="a02262-035-b-1120">speaking</w> <w lemma="they" pos="pno" xml:id="a02262-035-b-1130">they</w> <pc xml:id="a02262-035-b-1140">,</pc> </l> <l xml:id="a02262-e115560"> <w lemma="and" pos="cc" xml:id="a02262-035-b-1150">and</w> <w lemma="we" pos="pns" xml:id="a02262-035-b-1160">we</w> <w lemma="by" pos="acp-p" xml:id="a02262-035-b-1170">by</w> <w lemma="silence" pos="n1" xml:id="a02262-035-b-1180">silence</w> <pc xml:id="a02262-035-b-1190">,</pc> <w lemma="do" pos="vvd" xml:id="a02262-035-b-1200">did</w> <w lemma="the" pos="d" xml:id="a02262-035-b-1210">the</w> <w lemma="just" pos="j" xml:id="a02262-035-b-1220">just</w> <w lemma="betray" pos="vvi" xml:id="a02262-035-b-1230">betray</w> <pc xml:id="a02262-035-b-1240" unit="sentence">.</pc> </l> <l xml:id="a02262-e115570"> <w lemma="when" pos="crq-cs" xml:id="a02262-035-b-1250" reg="when">vvhen</w> <w lemma="woman" pos="n2" xml:id="a02262-035-b-1260">women</w> <w lemma="open" pos="av_j" xml:id="a02262-035-b-1270">openly</w> <w lemma="their" pos="po" xml:id="a02262-035-b-1280">their</w> <w lemma="zeal" pos="n1" xml:id="a02262-035-b-1290" reg="zeal">zeale</w> <w lemma="dare" pos="vvd" xml:id="a02262-035-b-1300">durst</w> <w lemma="show" pos="vvi" xml:id="a02262-035-b-1310">show</w> <pc xml:id="a02262-035-b-1320">,</pc> </l> <l n="80" xml:id="a02262-e115580"> <w lemma="we" pos="pns" xml:id="a02262-035-b-1330" reg="we">vve</w> <pc xml:id="a02262-035-b-1340">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-035-b-1350">in</w> <w lemma="acknowledge" pos="vvg" xml:id="a02262-035-b-1360">acknowledging</w> <w lemma="our" pos="po" xml:id="a02262-035-b-1370">our</w> <w lemma="master" pos="n1" xml:id="a02262-035-b-1380">master</w> <pc xml:id="a02262-035-b-1390">,</pc> <w lemma="slow" pos="j" xml:id="a02262-035-b-1400">slow</w> <pc xml:id="a02262-035-b-1410">,</pc> </l> <l xml:id="a02262-e115590"> <w lemma="under" pos="acp-p" xml:id="a02262-035-b-1420" reg="under">vnder</w> <w lemma="the" pos="d" xml:id="a02262-035-b-1430">the</w> <w lemma="shady" pos="j" xml:id="a02262-035-b-1440">shady</w> <w lemma="coverture" pos="n1" xml:id="a02262-035-b-1450">coverture</w> <w lemma="of" pos="acp-p" xml:id="a02262-035-b-1460">of</w> <w lemma="night" pos="n1" xml:id="a02262-035-b-1470">night</w> </l> <l xml:id="a02262-e115600"> <w lemma="secure" pos="vvn" xml:id="a02262-035-b-1480" reg="secured">secur'd</w> <w lemma="our" pos="po" xml:id="a02262-035-b-1490">our</w> <w lemma="fear" pos="n2" xml:id="a02262-035-b-1500" reg="fears">feares</w> <pc xml:id="a02262-035-b-1510">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-035-b-1520">which</w> <w lemma="will" pos="vmd" xml:id="a02262-035-b-1530">would</w> <w lemma="not" pos="xx" xml:id="a02262-035-b-1540">not</w> <w lemma="brook" pos="vvi" xml:id="a02262-035-b-1550">brook</w> <w lemma="the" pos="d" xml:id="a02262-035-b-1560">the</w> <w lemma="light" pos="n1" xml:id="a02262-035-b-1570">light</w> <pc xml:id="a02262-035-b-1580" unit="sentence">.</pc> </l> <l xml:id="a02262-e115610"> <w lemma="joseph" pos="n1-nn" xml:id="a02262-035-b-1590">joseph</w> <pc xml:id="a02262-035-b-1600">,</pc> <w lemma="at" pos="acp-p" xml:id="a02262-035-b-1610">at</w> <w lemma="length" pos="n1" xml:id="a02262-035-b-1620">length</w> <w lemma="our" pos="po" xml:id="a02262-035-b-1630">our</w> <w lemma="faith" pos="n1" xml:id="a02262-035-b-1640">faith</w> <w lemma="itself" pos="px" xml:id="a02262-035-b-1650" reg="itself">it selfe</w> <w lemma="express" pos="vvd" xml:id="a02262-035-b-1660" reg="expressed">exprest</w> <pc xml:id="a02262-035-b-1670">;</pc> </l> <l xml:id="a02262-e115620"> <w lemma="but" pos="acp-cc" xml:id="a02262-035-b-1680">but</w> <w lemma="to" pos="acp-p" xml:id="a02262-035-b-1690">to</w> <w lemma="the" pos="d" xml:id="a02262-035-b-1700">the</w> <w lemma="dead" pos="j" xml:id="a02262-035-b-1710">dead</w> <pc xml:id="a02262-035-b-1720" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e115630" who="a02262-joseph"> <speaker> <w lemma="joseph" pos="n1-nn" xml:id="a02262-035-b-1730">joseph</w> <pc xml:id="a02262-035-b-1740" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e115640"> <w lemma="this" pos="d" xml:id="a02262-035-b-1750">this</w> <w lemma="be" pos="vvz" xml:id="a02262-035-b-1760">is</w> <w lemma="a" pos="d" xml:id="a02262-035-b-1770">a</w> <w lemma="truth" pos="n1" xml:id="a02262-035-b-1780">truth</w> <w lemma="confess" pos="vvn" xml:id="a02262-035-b-1790" reg="confessed">confest</w> <pc xml:id="a02262-035-b-1800" unit="sentence">.</pc> </l> <l n="85" xml:id="a02262-e115650"> <w lemma="the" pos="d" xml:id="a02262-035-b-1810">the</w> <w lemma="evening" pos="n1" xml:id="a02262-035-b-1820">evening</w> <w lemma="now" pos="av" xml:id="a02262-035-b-1830">now</w> <w lemma="restore" pos="vvd" xml:id="a02262-035-b-1840">restored</w> <w lemma="day" pos="n1" xml:id="a02262-035-b-1850">day</w> <w lemma="subdue" pos="vvz" xml:id="a02262-035-b-1860">subdues</w> <pc xml:id="a02262-035-b-1870">:</pc> </l> <l xml:id="a02262-e115660"> <w lemma="and" pos="cc" xml:id="a02262-035-b-1880">and</w> <w lemma="lo" pos="uh" xml:id="a02262-035-b-1890">lo</w> <pc xml:id="a02262-035-b-1900">,</pc> <w lemma="the" pos="d" xml:id="a02262-035-b-1910">the</w> <w lemma="vigil" pos="n1" xml:id="a02262-035-b-1920">vigil</w> <w lemma="with" pos="acp-p" xml:id="a02262-035-b-1930">with</w> <w lemma="the" pos="d" xml:id="a02262-035-b-1940">the</w> <w lemma="night" pos="n1" xml:id="a02262-035-b-1950">night</w> <w lemma="ensue" pos="vvz" xml:id="a02262-035-b-1960" reg="ensues">enseues</w> <pc xml:id="a02262-035-b-1970" unit="sentence">.</pc> </l> <pb facs="36" n="64" xml:id="a02262-036-a"/> <l xml:id="a02262-e115670"> <w lemma="not" pos="xx" xml:id="a02262-036-a-0010">not</w> <w lemma="far" pos="av_j" xml:id="a02262-036-a-0020" reg="far">farre</w> <w lemma="from" pos="acp-p" xml:id="a02262-036-a-0030">from</w> <w lemma="golgotha" pos="n1g-nn" xml:id="a02262-036-a-0040">golgotha's</w> <w lemma="in" pos="acp-p" xml:id="a02262-036-a-0050">in</w> <w lemma="famous" pos="j" xml:id="a02262-036-a-0060">famous</w> <w lemma="rock" pos="n2" xml:id="a02262-036-a-0070">rocks</w> </l> <l xml:id="a02262-e115680"> <w lemma="a" pos="d" xml:id="a02262-036-a-0080">a</w> <w lemma="cave" pos="n1" xml:id="a02262-036-a-0090">cave</w> <w lemma="there" pos="av" xml:id="a02262-036-a-0100">there</w> <w lemma="be" pos="vvz" xml:id="a02262-036-a-0110">is</w> <pc xml:id="a02262-036-a-0120">,</pc> <w lemma="hide" pos="vvn" xml:id="a02262-036-a-0130">hid</w> <w lemma="with" pos="acp-p" xml:id="a02262-036-a-0140">with</w> <w lemma="the" pos="d" xml:id="a02262-036-a-0150">the</w> <w lemma="shady" pos="j" xml:id="a02262-036-a-0160">shady</w> <w lemma="lock" pos="n2" xml:id="a02262-036-a-0170">locks</w> </l> <l xml:id="a02262-e115690"> <w lemma="of" pos="acp-p" xml:id="a02262-036-a-0180">of</w> <w lemma="funeral" pos="n1" xml:id="a02262-036-a-0190" reg="funeral">funerall</w> <w lemma="cypress" pos="n1" xml:id="a02262-036-a-0200" reg="cypress">cypresse</w> <pc 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xml:id="a02262-036-a-0370" unit="sentence">.</pc> </l> <l xml:id="a02262-e115710"> <w lemma="my" pos="po" xml:id="a02262-036-a-0380">my</w> <w lemma="age" pos="n1" xml:id="a02262-036-a-0390">age</w> <w lemma="this" pos="d" xml:id="a02262-036-a-0400">this</w> <w lemma="choose" pos="vvd" xml:id="a02262-036-a-0410">chose</w> <w lemma="for" pos="acp-p" xml:id="a02262-036-a-0420">for</w> <w lemma="her" pos="po" xml:id="a02262-036-a-0430">her</w> <w lemma="eternal" pos="j" xml:id="a02262-036-a-0440" reg="eternal">eternall</w> <w lemma="rest" pos="n1" xml:id="a02262-036-a-0450">rest</w> <pc xml:id="a02262-036-a-0460">:</pc> </l> <l xml:id="a02262-e115720"> <w lemma="which" pos="crq-r" xml:id="a02262-036-a-0470" reg="which">vvhich</w> <w lemma="now" pos="av" xml:id="a02262-036-a-0480">now</w> <w lemma="shall" pos="vmb" xml:id="a02262-036-a-0490">shall</w> <w lemma="entertain" pos="vvi" xml:id="a02262-036-a-0500" reg="entertain">entertaine</w> <w lemma="a" pos="d" 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xml:id="a02262-036-b-0630">hath</w> <w lemma="spend" pos="vvn" xml:id="a02262-036-b-0640">spent</w> <pc xml:id="a02262-036-b-0650" unit="sentence">.</pc> </l> <l n="115" xml:id="a02262-e115990"> <w lemma="judaea" pos="n1g-nn" xml:id="a02262-036-b-0660">judaea's</w> <w lemma="kingdom" pos="n1" xml:id="a02262-036-b-0670" reg="kingdom">kingdome</w> <w lemma="from" pos="acp-p" xml:id="a02262-036-b-0680">from</w> <w lemma="thy" pos="po" xml:id="a02262-036-b-0690">thy</w> <w lemma="father" pos="n1g" xml:id="a02262-036-b-0700" reg="father's">fathers</w> <w lemma="rent" pos="n1" xml:id="a02262-036-b-0710">rent</w> </l> <l xml:id="a02262-e116000"> <w lemma="by" pos="acp-p" xml:id="a02262-036-b-0720">by</w> <w lemma="foreign" pos="j" xml:id="a02262-036-b-0730" reg="foreign">forrein</w> <w lemma="hand" pos="n2" xml:id="a02262-036-b-0740">hands</w> <pc xml:id="a02262-036-b-0750">;</pc> <w lemma="of" pos="acp-p" xml:id="a02262-036-b-0760">of</w> <w lemma="ancient" pos="j" xml:id="a02262-036-b-0770">ancient</w> <w lemma="wealth" pos="n1" xml:id="a02262-036-b-0780">wealth</w> <w lemma="bereave" pos="vvn" xml:id="a02262-036-b-0790">bereft</w> <pc xml:id="a02262-036-b-0800">;</pc> </l> <l xml:id="a02262-e116010"> <w lemma="except" pos="acp-cs" xml:id="a02262-036-b-0810">except</w> <w lemma="thy" pos="po" xml:id="a02262-036-b-0820">thy</w> <w lemma="son" pos="n1" xml:id="a02262-036-b-0830">son</w> <pc xml:id="a02262-036-b-0840">,</pc> <w lemma="what" pos="crq-r" xml:id="a02262-036-b-0850">what</w> <w lemma="be" pos="vvd" xml:id="a02262-036-b-0860">was</w> <w lemma="for" pos="acp-p" xml:id="a02262-036-b-0870">for</w> <w lemma="danger" pos="n1" xml:id="a02262-036-b-0880">danger</w> <w lemma="leave" pos="vvn" xml:id="a02262-036-b-0890">left</w> <pc xml:id="a02262-036-b-0900" unit="sentence">?</pc> </l> <l xml:id="a02262-e116020"> <w lemma="these" pos="d" xml:id="a02262-036-b-0910">these</w> <w lemma="storm" pos="n2" xml:id="a02262-036-b-0920" reg="storms">stormes</w> <w lemma="by" pos="acp-p" xml:id="a02262-036-b-0930">by</w> <w lemma="death" pos="n1" xml:id="a02262-036-b-0940">death</w> <w lemma="disperse" pos="vvn" xml:id="a02262-036-b-0950" reg="dispersed">disperst</w> <pc xml:id="a02262-036-b-0960">,</pc> <w lemma="serene" pos="j" xml:id="a02262-036-b-0970">serene</w> <w lemma="appear" pos="vvi" xml:id="a02262-036-b-0980" reg="appear">appeare</w> <pc xml:id="a02262-036-b-0990">:</pc> </l> <l xml:id="a02262-e116030"> <w lemma="for" pos="acp-cs" xml:id="a02262-036-b-1000">for</w> <w lemma="what" pos="crq-r" xml:id="a02262-036-b-1010">what</w> <w lemma="have" pos="vvz" xml:id="a02262-036-b-1020">hath</w> <w lemma="childless" pos="j" xml:id="a02262-036-b-1030" reg="childless">childlesse</w> <w lemma="poverty" pos="n1" xml:id="a02262-036-b-1040">poverty</w> <w lemma="to" pos="acp-cs" xml:id="a02262-036-b-1050">to</w> <w lemma="fear" pos="vvi" xml:id="a02262-036-b-1060" reg="fear">feare</w> <pc xml:id="a02262-036-b-1070" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e116040" who="a02262-mary"> <speaker> <w lemma="mary" pos="n1-nn" xml:id="a02262-036-b-1080">mary</w> <pc xml:id="a02262-036-b-1090" unit="sentence">.</pc> </speaker> <l n="120" xml:id="a02262-e116050"> <w lemma="o" pos="uh" xml:id="a02262-036-b-1100">o</w> <w lemma="john" pos="n1-nn" xml:id="a02262-036-b-1110">john</w> <pc xml:id="a02262-036-b-1120">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-036-b-1130">for</w> <w lemma="thou" pos="pno" xml:id="a02262-036-b-1140">thee</w> <w lemma="in" pos="acp-p" xml:id="a02262-036-b-1150">in</w> <w lemma="such" pos="d" xml:id="a02262-036-b-1160">such</w> <w lemma="extreme" pos="n2_j" xml:id="a02262-036-b-1170" reg="extremes">extreames</w> <w lemma="to" pos="acp-cs" xml:id="a02262-036-b-1180">to</w> <w lemma="mourn" pos="vvi" xml:id="a02262-036-b-1190">mourn</w> </l> <l xml:id="a02262-e116060"> <w lemma="perhaps" pos="av" xml:id="a02262-036-b-1200">perhaps</w> <w lemma="be" pos="vvz" xml:id="a02262-036-b-1210">is</w> <w lemma="new" pos="j" xml:id="a02262-036-b-1220">new</w> <pc xml:id="a02262-036-b-1230">:</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-036-b-1240">but</w> <w lemma="i" pos="pns" xml:id="a02262-036-b-1250">i</w> <w lemma="to" pos="acp-p" xml:id="a02262-036-b-1260">to</w> <w lemma="grief" pos="n1" xml:id="a02262-036-b-1270">grief</w> <w lemma="be" pos="vvd" xml:id="a02262-036-b-1280">was</w> <w lemma="bear" pos="vvn" xml:id="a02262-036-b-1290">born</w> <pc xml:id="a02262-036-b-1300" unit="sentence">.</pc> </l> <l xml:id="a02262-e116070"> <w lemma="with" pos="acp-p" xml:id="a02262-036-b-1310">with</w> <w lemma="this" pos="d" xml:id="a02262-036-b-1320">this</w> <w lemma="have" pos="vvb" xml:id="a02262-036-b-1330">have</w> <w lemma="we" pos="pns" xml:id="a02262-036-b-1340">we</w> <w lemma="converse" pos="vvn" xml:id="a02262-036-b-1350" reg="conversed">convers't</w> <w lemma="twice" pos="av" xml:id="a02262-036-b-1360">twice</w> <w lemma="sixteen" pos="crd" xml:id="a02262-036-b-1370">sixteen</w> <w lemma="year" pos="n2" xml:id="a02262-036-b-1380" reg="years">yeares</w> <pc xml:id="a02262-036-b-1390">:</pc> </l> <l xml:id="a02262-e116080"> <w lemma="no" pos="uh-x" xml:id="a02262-036-b-1400">no</w> <w lemma="form" pos="n1" xml:id="a02262-036-b-1410">form</w> <w lemma="of" pos="acp-p" xml:id="a02262-036-b-1420">of</w> <w lemma="sorrow" pos="n1" xml:id="a02262-036-b-1430">sorrow</w> <w lemma="have" pos="vvz" xml:id="a02262-036-b-1440">hath</w> <w lemma="beguile" pos="vvn" xml:id="a02262-036-b-1450" reg="beguiled">beguil'd</w> <w lemma="our" pos="po" xml:id="a02262-036-b-1460">our</w> <w lemma="fear" pos="n2" xml:id="a02262-036-b-1470" reg="fears">feares</w> <pc xml:id="a02262-036-b-1480" unit="sentence">.</pc> </l> <l xml:id="a02262-e116090"> <w lemma="to" pos="acp-p" xml:id="a02262-036-b-1490">to</w> <w lemma="i" pos="pno" xml:id="a02262-036-b-1500">me</w> <w lemma="how" pos="crq-cs" xml:id="a02262-036-b-1510">how</w> <w lemma="ominous" pos="av_j" xml:id="a02262-036-b-1520">ominously</w> <w lemma="the" pos="d" xml:id="a02262-036-b-1530">the</w> <w lemma="prophet" pos="n2" xml:id="a02262-036-b-1540">prophets</w> <w lemma="sing" pos="vvn" xml:id="a02262-036-b-1550">sung</w> <pc xml:id="a02262-036-b-1560">,</pc> </l> <l n="125" xml:id="a02262-e116100"> <w lemma="even" pos="av_j" xml:id="a02262-036-b-1570">even</w> <w lemma="from" pos="acp-p" xml:id="a02262-036-b-1580">from</w> <w lemma="the" pos="d" xml:id="a02262-036-b-1590">the</w> <w lemma="time" pos="n1" xml:id="a02262-036-b-1600">time</w> <w lemma="that" pos="cs" xml:id="a02262-036-b-1610">that</w> <w lemma="heavenly" pos="j" xml:id="a02262-036-b-1620">heavenly</w> <w lemma="infant" pos="n1" xml:id="a02262-036-b-1630">infant</w> <w lemma="spring" pos="vvn" xml:id="a02262-036-b-1640">sprung</w> </l> <l xml:id="a02262-e116110"> <w lemma="in" pos="acp-p" xml:id="a02262-036-b-1650">in</w> <w lemma="my" pos="po" xml:id="a02262-036-b-1660">my</w> <w lemma="chaste" pos="j" xml:id="a02262-036-b-1670">chaste</w> <w lemma="womb" pos="n1" xml:id="a02262-036-b-1680" reg="womb">wombe</w> <pc xml:id="a02262-036-b-1690" unit="sentence">!</pc> <w lemma="old" pos="j" xml:id="a02262-036-b-1700">old</w> <w lemma="simeon" pos="n1-nn" xml:id="a02262-036-b-1710">simeon</w> <w lemma="this" pos="d" xml:id="a02262-036-b-1720">this</w> <w lemma="reveal" pos="vvd" xml:id="a02262-036-b-1730" reg="revealed">reveal'd</w> <pc xml:id="a02262-036-b-1740">;</pc> </l> <l xml:id="a02262-e116120"> <w lemma="and" pos="cc" xml:id="a02262-036-b-1750">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-036-b-1760">in</w> <w lemma="my" pos="po" xml:id="a02262-036-b-1770">my</w> <w lemma="soul" pos="n1" xml:id="a02262-036-b-1780">soul</w> <w lemma="the" pos="d" xml:id="a02262-036-b-1790">the</w> <w lemma="deadly" pos="j" xml:id="a02262-036-b-1800">deadly</w> <w lemma="wound" pos="n1" xml:id="a02262-036-b-1810">wound</w> <w lemma="behold" pos="vvd" xml:id="a02262-036-b-1820">beheld</w> <pc xml:id="a02262-036-b-1830" unit="sentence">.</pc> </l> <pb facs="37" n="66" xml:id="a02262-037-a"/> <l xml:id="a02262-e116130"> <w lemma="when" pos="crq-cs" xml:id="a02262-037-a-0010">when</w> <w lemma="one" pos="crd" xml:id="a02262-037-a-0020">one</w> <pc xml:id="a02262-037-a-0030">,</pc> <w lemma="among" pos="acp-p" xml:id="a02262-037-a-0040">among</w> <w lemma="so" pos="av" xml:id="a02262-037-a-0050">so</w> <w lemma="many" pos="d" xml:id="a02262-037-a-0060">many</w> <w lemma="infant" pos="n2" xml:id="a02262-037-a-0070">infants</w> <w lemma="slay" pos="vvn" xml:id="a02262-037-a-0080">slain</w> <pc xml:id="a02262-037-a-0090">,</pc> </l> <l n="130" xml:id="a02262-e116140"> <w lemma="be" pos="vvd" xml:id="a02262-037-a-0100">was</w> <w lemma="by" pos="acp-p" xml:id="a02262-037-a-0110">by</w> <w lemma="the" pos="d" xml:id="a02262-037-a-0120">the</w> <w lemma="tyrant" pos="n1g" xml:id="a02262-037-a-0130" reg="tyrant's">tyrants</w> <w lemma="weapon" pos="n2" xml:id="a02262-037-a-0140">weapons</w> <w lemma="seek" pos="vvn" xml:id="a02262-037-a-0150">sought</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-a-0160">in</w> <w lemma="vain" pos="j" xml:id="a02262-037-a-0170">vain</w> <pc xml:id="a02262-037-a-0180">,</pc> </l> <l xml:id="a02262-e116150"> <w lemma="no" pos="d-x" xml:id="a02262-037-a-0190">no</w> <w lemma="miracle" pos="n2" xml:id="a02262-037-a-0200">miracles</w> <w lemma="have" pos="vvd" xml:id="a02262-037-a-0210">had</w> <w lemma="then" pos="av" xml:id="a02262-037-a-0220">then</w> <w lemma="his" pos="po" xml:id="a02262-037-a-0230">his</w> <w lemma="fame" pos="n1" xml:id="a02262-037-a-0240">fame</w> <w lemma="display" pos="vvn" xml:id="a02262-037-a-0250" reg="displayed">displaid</w> <pc xml:id="a02262-037-a-0260">,</pc> </l> <l xml:id="a02262-e116160"> <w lemma="or" pos="cc" xml:id="a02262-037-a-0270">or</w> <w lemma="he" pos="pno" xml:id="a02262-037-a-0280">him</w> <w lemma="the" pos="d" xml:id="a02262-037-a-0290">the</w> <w lemma="object" pos="n1" xml:id="a02262-037-a-0300">object</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-a-0310">of</w> <w lemma="their" pos="po" xml:id="a02262-037-a-0320">their</w> <w lemma="envy" pos="n1" xml:id="a02262-037-a-0330">envy</w> <w lemma="make" pos="vvd" xml:id="a02262-037-a-0340">made</w> <pc xml:id="a02262-037-a-0350" unit="sentence">.</pc> </l> <l xml:id="a02262-e116170"> <w lemma="perfidious" pos="j" xml:id="a02262-037-a-0360">perfidious</w> <w lemma="fraud" pos="n1" xml:id="a02262-037-a-0370">fraud</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-a-0380">in</w> <w lemma="sanctity" pos="n2" xml:id="a02262-037-a-0390">sanctities</w> <w lemma="disguise" pos="vvi" xml:id="a02262-037-a-0400">disguise</w> <pc xml:id="a02262-037-a-0410">,</pc> </l> <l xml:id="a02262-e116180"> <w lemma="nor" pos="cc-x" xml:id="a02262-037-a-0420">nor</w> <w lemma="the" pos="d" xml:id="a02262-037-a-0430">the</w> <w lemma="adulterate" pos="j_vn" xml:id="a02262-037-a-0440">adulterated</w> <w lemma="pharisy" pos="n2-nn" xml:id="a02262-037-a-0450">pharisies</w> <pc xml:id="a02262-037-a-0460">,</pc> </l> <l n="135" xml:id="a02262-e116190"> <w lemma="by" pos="acp-p" xml:id="a02262-037-a-0470">by</w> <w lemma="his" pos="po" xml:id="a02262-037-a-0480">his</w> <w lemma="detection" pos="n1" xml:id="a02262-037-a-0490">detection</w> <w lemma="have" pos="vvd" xml:id="a02262-037-a-0500">had</w> <w lemma="he" pos="pns" xml:id="a02262-037-a-0510">he</w> <w lemma="yet" pos="av" xml:id="a02262-037-a-0520">yet</w> <w lemma="inflame" pos="vvd" xml:id="a02262-037-a-0530" reg="inflamed">inflam'd</w> <pc xml:id="a02262-037-a-0540">;</pc> </l> <l xml:id="a02262-e116200"> <w lemma="nor" pos="cc-x" xml:id="a02262-037-a-0550">nor</w> <w lemma="for" pos="acp-p" xml:id="a02262-037-a-0560">for</w> <w lemma="despise" pos="vvg" xml:id="a02262-037-a-0570">despising</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-a-0580">of</w> <w lemma="their" pos="po" xml:id="a02262-037-a-0590">their</w> <w lemma="rite" pos="n2" xml:id="a02262-037-a-0600">rites</w> <w lemma="defame" pos="vvn" xml:id="a02262-037-a-0610" reg="defamed">defam'd</w> <pc xml:id="a02262-037-a-0620">;</pc> </l> <l xml:id="a02262-e116210"> <w lemma="a" pos="d" xml:id="a02262-037-a-0630">a</w> <w lemma="trumpet" pos="n1" xml:id="a02262-037-a-0640">trumpet</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-a-0650">of</w> <w lemma="intestine" pos="j" xml:id="a02262-037-a-0660">intestine</w> <w lemma="war" pos="n1" xml:id="a02262-037-a-0670" reg="war">warre</w> <pc xml:id="a02262-037-a-0680">:</pc> <w lemma="the" pos="d" xml:id="a02262-037-a-0690">the</w> <w lemma="earth" pos="n1" xml:id="a02262-037-a-0700">earth</w> </l> <l xml:id="a02262-e116220"> <w lemma="of" pos="acp-p" xml:id="a02262-037-a-0710">of</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-037-a-0720">nothing</w> <w lemma="then" pos="av" xml:id="a02262-037-a-0730">then</w> <w lemma="accuse" pos="vvd" xml:id="a02262-037-a-0740" reg="accused">accus'd</w> <w lemma="he" pos="pno" xml:id="a02262-037-a-0750">him</w> <pc xml:id="a02262-037-a-0760">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-037-a-0770">but</w> <w lemma="his" pos="po" xml:id="a02262-037-a-0780">his</w> <w lemma="birth" pos="n1" xml:id="a02262-037-a-0790">birth</w> <pc xml:id="a02262-037-a-0800" unit="sentence">.</pc> </l> <l xml:id="a02262-e116230"> <w lemma="not" pos="xx" xml:id="a02262-037-a-0810">not</w> <w lemma="that" pos="d" xml:id="a02262-037-a-0820">that</w> <w lemma="fierce" pos="j" xml:id="a02262-037-a-0830">fierce</w> <w lemma="prince" pos="n1" xml:id="a02262-037-a-0840">prince</w> <pc xml:id="a02262-037-a-0850">,</pc> <w lemma="so" pos="av" xml:id="a02262-037-a-0860">so</w> <w lemma="cruel" pos="j" xml:id="a02262-037-a-0870" reg="cruel">cruell</w> <w lemma="to" pos="acp-p" xml:id="a02262-037-a-0880">to</w> <w lemma="his" pos="po" xml:id="a02262-037-a-0890">his</w> <w lemma="own" pos="d" xml:id="a02262-037-a-0900">own</w> <pc xml:id="a02262-037-a-0910">;</pc> </l> <l n="140" xml:id="a02262-e116240"> <w lemma="nor" pos="cc-x" xml:id="a02262-037-a-0920">nor</w> <w lemma="his" pos="po" xml:id="a02262-037-a-0930">his</w> <w lemma="successor" pos="n1" xml:id="a02262-037-a-0940" reg="successor">successour</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-a-0950">in</w> <w lemma="that" pos="d" xml:id="a02262-037-a-0960">that</w> <w lemma="fatal" pos="j" xml:id="a02262-037-a-0970" reg="fatal">fatall</w> <w lemma="throne" pos="n1" xml:id="a02262-037-a-0980">throne</w> <pc xml:id="a02262-037-a-0990">,</pc> </l> <l xml:id="a02262-e116250"> <w lemma="as" pos="acp-cs" xml:id="a02262-037-a-1000">as</w> <w lemma="high" pos="j" xml:id="a02262-037-a-1010">high</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-a-1020">in</w> <w lemma="vice" pos="n1" xml:id="a02262-037-a-1030">vice</w> <pc xml:id="a02262-037-a-1040">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-037-a-1050">who</w> <w lemma="with" pos="acp-p" xml:id="a02262-037-a-1060">with</w> <w lemma="the" pos="d" xml:id="a02262-037-a-1070">the</w> <w lemma="prophet" pos="n1g" xml:id="a02262-037-a-1080" reg="prophet's">prophets</w> <w lemma="head" pos="n1" xml:id="a02262-037-a-1090">head</w> </l> <l xml:id="a02262-e116260"> <w lemma="supply" pos="vvn" xml:id="a02262-037-a-1100" reg="supplied">suppli'd</w> <w lemma="his" pos="po" xml:id="a02262-037-a-1110">his</w> <w lemma="feast" pos="n1" xml:id="a02262-037-a-1120">feast</w> <pc xml:id="a02262-037-a-1130">,</pc> <w lemma="and" pos="cc" xml:id="a02262-037-a-1140">and</w> <w lemma="on" pos="acp-p" xml:id="a02262-037-a-1150">on</w> <w lemma="the" pos="d" xml:id="a02262-037-a-1160">the</w> <w lemma="blood" pos="n1" xml:id="a02262-037-a-1170" reg="blood">bloud</w> <w lemma="he" pos="pns" xml:id="a02262-037-a-1180">he</w> <w lemma="have" pos="vvd" xml:id="a02262-037-a-1190">had</w> <w lemma="shed" pos="vvn" xml:id="a02262-037-a-1200">shed</w> </l> <l xml:id="a02262-e116270"> <w lemma="feed" pos="vvd" xml:id="a02262-037-a-1210">fed</w> <w lemma="his" pos="po" xml:id="a02262-037-a-1220">his</w> <w lemma="incestuous" pos="j" xml:id="a02262-037-a-1230">incestuous</w> <w lemma="eye" pos="n2" xml:id="a02262-037-a-1240">eyes</w> <pc xml:id="a02262-037-a-1250">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-037-a-1260">in</w> <w lemma="dire" pos="j" xml:id="a02262-037-a-1270">dire</w> <w lemma="delight" pos="n1" xml:id="a02262-037-a-1280">delight</w> </l> <l xml:id="a02262-e116280"> <w lemma="to" pos="acp-cs" xml:id="a02262-037-a-1290">to</w> <w lemma="heighten" pos="vvi" xml:id="a02262-037-a-1300" reg="heighten">highthen</w> <w lemma="impious" pos="j" xml:id="a02262-037-a-1310">impious</w> <w lemma="love" pos="n1" xml:id="a02262-037-a-1320">love</w> <pc xml:id="a02262-037-a-1330">,</pc> <w lemma="can" pos="vmd" xml:id="a02262-037-a-1340">could</w> <w lemma="i" pos="pno" xml:id="a02262-037-a-1350">me</w> <w lemma="affright" pos="vvi" xml:id="a02262-037-a-1360">affright</w> <pc xml:id="a02262-037-a-1370">:</pc> </l> <l n="145" xml:id="a02262-e116290"> <w lemma="nor" pos="cc-x" xml:id="a02262-037-a-1380">nor</w> <w lemma="yet" pos="av" xml:id="a02262-037-a-1390">yet</w> <w lemma="the" pos="d" xml:id="a02262-037-a-1400">the</w> <w lemma="vulgar" pos="j" xml:id="a02262-037-a-1410">vulgar</w> <pc xml:id="a02262-037-a-1420">,</pc> <w lemma="hate" pos="vvg" xml:id="a02262-037-a-1430">hating</w> <w lemma="his" pos="po" xml:id="a02262-037-a-1440">his</w> <w lemma="free" pos="j" xml:id="a02262-037-a-1450">free</w> <w lemma="tongue" pos="n1" xml:id="a02262-037-a-1460">tongue</w> <pc xml:id="a02262-037-a-1470">;</pc> </l> <l xml:id="a02262-e116300"> <w lemma="and" pos="cc" xml:id="a02262-037-a-1480">and</w> <w lemma="shower" pos="n2" xml:id="a02262-037-a-1490" reg="showers">showres</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-a-1500">of</w> <w lemma="stone" pos="n2" xml:id="a02262-037-a-1510">stones</w> <w lemma="by" pos="acp-p" xml:id="a02262-037-a-1520">by</w> <w lemma="a" pos="d" xml:id="a02262-037-a-1530">a</w> <w lemma="thousand" pos="crd" xml:id="a02262-037-a-1540">thousand</w> <w lemma="fury" pos="n2" xml:id="a02262-037-a-1550">furies</w> <w lemma="fling" pos="vvn" xml:id="a02262-037-a-1560">flung</w> <pc xml:id="a02262-037-a-1570" unit="sentence">.</pc> </l> <l xml:id="a02262-e116310"> <w lemma="i" pos="sy" xml:id="a02262-037-a-1580">i</w> <w lemma="though" pos="cs" xml:id="a02262-037-a-1590">though</w> <w lemma="no" pos="d-x" xml:id="a02262-037-a-1600">no</w> <w lemma="mischief" pos="n1" xml:id="a02262-037-a-1610">mischief</w> <w lemma="can" pos="vmd" xml:id="a02262-037-a-1620">could</w> <w lemma="our" pos="po" xml:id="a02262-037-a-1630">our</w> <w lemma="step" pos="n2" xml:id="a02262-037-a-1640">steps</w> <w lemma="pursue" pos="vvi" xml:id="a02262-037-a-1650">pursue</w> <pc xml:id="a02262-037-a-1660">,</pc> </l> <l xml:id="a02262-e116320"> <w lemma="that" pos="cs" xml:id="a02262-037-a-1670">that</w> <w lemma="be" pos="vvd" xml:id="a02262-037-a-1680">was</w> <w lemma="more" pos="av-c_d" xml:id="a02262-037-a-1690">more</w> <w lemma="great" pos="j" xml:id="a02262-037-a-1700">great</w> <pc xml:id="a02262-037-a-1710">;</pc> <w lemma="or" pos="cc" xml:id="a02262-037-a-1720">or</w> <w lemma="to" pos="acp-p" xml:id="a02262-037-a-1730">to</w> <w lemma="our" pos="po" xml:id="a02262-037-a-1740">our</w> <w lemma="suffering" pos="n2" xml:id="a02262-037-a-1750">sufferings</w> <w lemma="new" pos="j" xml:id="a02262-037-a-1760">new</w> <pc xml:id="a02262-037-a-1770" unit="sentence">.</pc> </l> <l xml:id="a02262-e116330"> <w lemma="what" pos="crq-q" xml:id="a02262-037-a-1780">what</w> <w lemma="want" pos="vvz" xml:id="a02262-037-a-1790">wants</w> <w lemma="example" pos="n1" xml:id="a02262-037-a-1800">example</w> <pc xml:id="a02262-037-a-1810">,</pc> <w lemma="what" pos="crq-r" xml:id="a02262-037-a-1820">what</w> <w lemma="no" pos="d-x" xml:id="a02262-037-a-1830">no</w> <w lemma="mother" pos="n1" xml:id="a02262-037-a-1840">mother</w> <w lemma="fear" pos="vvd" xml:id="a02262-037-a-1850" reg="feared">fear'd</w> <pc xml:id="a02262-037-a-1860">;</pc> </l> <l n="150" xml:id="a02262-e116340"> <w lemma="this" pos="d" xml:id="a02262-037-a-1870">this</w> <pc xml:id="a02262-037-a-1880">,</pc> <w lemma="this" pos="d" xml:id="a02262-037-a-1890">this</w> <w lemma="alone" pos="j" xml:id="a02262-037-a-1900">alone</w> <w lemma="my" pos="po" xml:id="a02262-037-a-1910">my</w> <w lemma="die" pos="j_vg" xml:id="a02262-037-a-1920">dying</w> <w lemma="hope" pos="n2" xml:id="a02262-037-a-1930">hopes</w> <w lemma="inter" pos="vvn" xml:id="a02262-037-a-1940" reg="interred">inter'd</w> <pc xml:id="a02262-037-a-1950" unit="sentence">.</pc> </l> <l xml:id="a02262-e116350"> <w lemma="wretch" pos="n1" xml:id="a02262-037-a-1960">wretch</w> <pc xml:id="a02262-037-a-1970">,</pc> <w lemma="will" pos="vm2" xml:id="a02262-037-a-1980">wilt</w> <w lemma="thou" pos="pns" xml:id="a02262-037-a-1990">thou</w> <w lemma="seek" pos="vvi" xml:id="a02262-037-a-2000">seek</w> <w lemma="for" pos="acp-p" xml:id="a02262-037-a-2010">for</w> <w lemma="word" pos="n2" xml:id="a02262-037-a-2020">words</w> <w lemma="to" pos="acp-cs" xml:id="a02262-037-a-2030" reg="t'" type="contract1">t'</w> <w xml:id="a02262-037-a-2030c" type="contract2" lemma="express" pos="vvi" reg="express" join="left">expresse</w> <w lemma="thy" pos="po" xml:id="a02262-037-a-2040">thy</w> <w lemma="woe" pos="n2" xml:id="a02262-037-a-2050">woes</w> <pc xml:id="a02262-037-a-2060" unit="sentence">!</pc> </l> <l xml:id="a02262-e116360"> <w lemma="or" pos="cc" xml:id="a02262-037-a-2070">or</w> <w lemma="this" pos="d" xml:id="a02262-037-a-2080">this</w> <w lemma="so" pos="av" xml:id="a02262-037-a-2090">so</w> <w lemma="vast" pos="j" xml:id="a02262-037-a-2100">vast</w> <w lemma="a" pos="d" xml:id="a02262-037-a-2110">a</w> <w lemma="grief" pos="n1" xml:id="a02262-037-a-2120">grief</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-a-2130">in</w> <w lemma="silence" pos="n1" xml:id="a02262-037-a-2140">silence</w> <w lemma="close" pos="av_j" xml:id="a02262-037-a-2150">close</w> <pc xml:id="a02262-037-a-2160" unit="sentence">!</pc> </l> <l xml:id="a02262-e116370"> <w lemma="great" pos="j" xml:id="a02262-037-a-2170">great</w> <w lemma="god" pos="n1-nn" xml:id="a02262-037-a-2180">god</w> <pc join="right" xml:id="a02262-037-a-2190">(</pc> <w lemma="such" pos="d" xml:id="a02262-037-a-2200">such</w> <w lemma="be" pos="vvz" xml:id="a02262-037-a-2210">is</w> <w lemma="my" pos="po" xml:id="a02262-037-a-2220">my</w> <w lemma="faith" pos="n1" xml:id="a02262-037-a-2230">faith</w> <pc xml:id="a02262-037-a-2240">)</pc> <w lemma="why" pos="crq-q" xml:id="a02262-037-a-2250">why</w> <w lemma="will" pos="vmd2" xml:id="a02262-037-a-2260">wouldst</w> <w lemma="thou" pos="pns" xml:id="a02262-037-a-2270">thou</w> <w lemma="come" pos="vvi" xml:id="a02262-037-a-2280">come</w> </l> <l xml:id="a02262-e116380"> <w lemma="to" pos="acp-p" xml:id="a02262-037-a-2290">to</w> <w lemma="this" pos="d" xml:id="a02262-037-a-2300">this</w> <w lemma="inferior" pos="j" xml:id="a02262-037-a-2310" reg="inferior">inferiour</w> <w lemma="kingdom" pos="n1" xml:id="a02262-037-a-2320" reg="kingdom">kingdome</w> <w lemma="through" pos="acp-p" xml:id="a02262-037-a-2330">through</w> <w lemma="my" pos="po" xml:id="a02262-037-a-2340">my</w> <w lemma="womb" pos="n1" xml:id="a02262-037-a-2350" reg="womb">wombe</w> <pc xml:id="a02262-037-a-2360" unit="sentence">!</pc> </l> <pb facs="37" n="67" xml:id="a02262-037-b"/> <l n="155" xml:id="a02262-e116390"> <w lemma="why" pos="crq-cs" xml:id="a02262-037-b-0010">why</w> <w lemma="make" pos="vvd2" xml:id="a02262-037-b-0020">mad'st</w> <w lemma="thou" pos="pns" xml:id="a02262-037-b-0030">thou</w> <w lemma="choice" pos="n1" xml:id="a02262-037-b-0040">choice</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-b-0050">of</w> <w lemma="i" pos="pno" xml:id="a02262-037-b-0060">me</w> <w lemma="to" pos="acp-cs" xml:id="a02262-037-b-0070">to</w> <w lemma="bring" pos="vvi" xml:id="a02262-037-b-0080">bring</w> <w lemma="thou" pos="pno" xml:id="a02262-037-b-0090">thee</w> <w lemma="forth" pos="av" xml:id="a02262-037-b-0100">forth</w> </l> <l xml:id="a02262-e116400"> <w lemma="for" pos="acp-p" xml:id="a02262-037-b-0110">for</w> <w lemma="punishment" pos="n1" xml:id="a02262-037-b-0120">punishment</w> <pc xml:id="a02262-037-b-0130">!</pc> <w lemma="unhappy" pos="j" xml:id="a02262-037-b-0140">unhappy</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-b-0150">in</w> <w lemma="my" pos="po" xml:id="a02262-037-b-0160">my</w> <w lemma="worth" pos="n1" xml:id="a02262-037-b-0170">worth</w> <pc xml:id="a02262-037-b-0180" unit="sentence">!</pc> </l> <l xml:id="a02262-e116410"> <w lemma="no" pos="d-x" xml:id="a02262-037-b-0190">no</w> <w lemma="woman" pos="n1" xml:id="a02262-037-b-0200">woman</w> <w lemma="ever" pos="av" xml:id="a02262-037-b-0210">ever</w> <w lemma="bare" pos="j" xml:id="a02262-037-b-0220">bare</w> <w lemma="a" pos="d" xml:id="a02262-037-b-0230">a</w> <w lemma="son" pos="n1" xml:id="a02262-037-b-0240">son</w> <pc xml:id="a02262-037-b-0250">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-037-b-0260">by</w> <w lemma="touch" pos="n1" xml:id="a02262-037-b-0270">touch</w> </l> <l xml:id="a02262-e116420"> <w lemma="of" pos="acp-p" xml:id="a02262-037-b-0280">of</w> <w lemma="man" pos="n1" xml:id="a02262-037-b-0290">man</w> <w lemma="conceive" pos="vvn" xml:id="a02262-037-b-0300" reg="conceived">conceiv'd</w> <pc xml:id="a02262-037-b-0310">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-037-b-0320">whose</w> <w lemma="soul" pos="n1" xml:id="a02262-037-b-0330" reg="soul">soule</w> <w lemma="endure" pos="vvz" xml:id="a02262-037-b-0340" reg="endures">indures</w> <w lemma="so" pos="av" xml:id="a02262-037-b-0350">so</w> <w lemma="much" pos="av_d" xml:id="a02262-037-b-0360">much</w> <pc xml:id="a02262-037-b-0370">:</pc> </l> <l xml:id="a02262-e116430"> <w lemma="no" pos="uh-x" xml:id="a02262-037-b-0380">no</w> <w lemma="mother" pos="n1" xml:id="a02262-037-b-0390">mother</w> <w lemma="such" pos="d" xml:id="a02262-037-b-0400">such</w> <w lemma="a" pos="d" xml:id="a02262-037-b-0410">an</w> <w lemma="issue" pos="n1" xml:id="a02262-037-b-0420">issue</w> <w lemma="better" pos="av-c_j" xml:id="a02262-037-b-0430">better</w> <w lemma="gain" pos="vvn" xml:id="a02262-037-b-0440" reg="gained">gain'd</w> <pc xml:id="a02262-037-b-0450">;</pc> </l> <l n="160" xml:id="a02262-e116440"> <w lemma="nor" pos="cc-x" xml:id="a02262-037-b-0460">nor</w> <w lemma="lose" pos="vvd" xml:id="a02262-037-b-0470">lost</w> <w lemma="it" pos="pn" xml:id="a02262-037-b-0480">it</w> <w lemma="worse" pos="av-c_j" xml:id="a02262-037-b-0490">worse</w> <pc xml:id="a02262-037-b-0500">;</pc> <w lemma="by" pos="acp-p" xml:id="a02262-037-b-0510">by</w> <w lemma="curse" pos="j_vn" xml:id="a02262-037-b-0520">cursed</w> <w lemma="death" pos="n1" xml:id="a02262-037-b-0530">death</w> <w lemma="profane" pos="vvn" xml:id="a02262-037-b-0540" reg="profaned">profan'd</w> <pc xml:id="a02262-037-b-0550" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e116450" who="a02262-john"> <speaker> <w lemma="john" pos="n1-nn" xml:id="a02262-037-b-0560">john</w> <pc xml:id="a02262-037-b-0570" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e116460"> <w lemma="what" pos="crq-q" xml:id="a02262-037-b-0580">what</w> <w lemma="loud" pos="j-c" xml:id="a02262-037-b-0590" reg="louder">lowder</w> <w lemma="grief" pos="n1" xml:id="a02262-037-b-0600">grief</w> <w lemma="with" pos="acp-p" xml:id="a02262-037-b-0610">with</w> <w lemma="such" pos="d" xml:id="a02262-037-b-0620">such</w> <w lemma="a" pos="d" xml:id="a02262-037-b-0630">an</w> <w lemma="emphasis" pos="n1" xml:id="a02262-037-b-0640">emphasis</w> </l> <l xml:id="a02262-e116470"> <w lemma="strike" pos="vvz" xml:id="a02262-037-b-0650">strikes</w> <w lemma="through" pos="acp-p" xml:id="a02262-037-b-0660">through</w> <w lemma="my" pos="po" xml:id="a02262-037-b-0670">mine</w> <w lemma="ear" pos="n2" xml:id="a02262-037-b-0680" reg="ears">eares</w> <pc xml:id="a02262-037-b-0690" unit="sentence">!</pc> <w lemma="what" pos="crq-q" xml:id="a02262-037-b-0700">what</w> <w lemma="honour" pos="j_vn" xml:id="a02262-037-b-0710" reg="honoured">honour'd</w> <w lemma="corpse" pos="n1" xml:id="a02262-037-b-0720" reg="corpse">corse</w> <w lemma="be" pos="vvz" xml:id="a02262-037-b-0730">is</w> <w lemma="this" pos="d" xml:id="a02262-037-b-0740">this</w> <pc xml:id="a02262-037-b-0750">,</pc> </l> <l xml:id="a02262-e116480"> <w lemma="with" pos="acp-p" xml:id="a02262-037-b-0760">with</w> <w lemma="tyrian" pos="j-nn" xml:id="a02262-037-b-0770">tyrian</w> <w lemma="linen" pos="n1" xml:id="a02262-037-b-0780">linen</w> <w lemma="veil" pos="vvn" xml:id="a02262-037-b-0790" reg="veiled">vail'd</w> <pc xml:id="a02262-037-b-0800" unit="sentence">?</pc> <w lemma="what" pos="crq-q" xml:id="a02262-037-b-0810" type="contract1" reg="what">what</w> <w xml:id="a02262-037-b-0810c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="he" pos="pns" xml:id="a02262-037-b-0820">he</w> <w lemma="who" pos="crq-rg" xml:id="a02262-037-b-0830">whose</w> <w lemma="hair" pos="n2" xml:id="a02262-037-b-0840" reg="hairs">haires</w> </l> <l xml:id="a02262-e116490"> <w lemma="contend" pos="vvb" xml:id="a02262-037-b-0850">contend</w> <w lemma="with" pos="acp-p" xml:id="a02262-037-b-0860">with</w> <w lemma="snow" pos="n1" xml:id="a02262-037-b-0870">snow</w> <pc xml:id="a02262-037-b-0880">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-037-b-0890">whose</w> <w lemma="eye" pos="n2" xml:id="a02262-037-b-0900">eyes</w> <w lemma="look" pos="vvb" xml:id="a02262-037-b-0910">look</w> <w lemma="through" pos="acp-p" xml:id="a02262-037-b-0920">through</w> <w lemma="their" pos="po" xml:id="a02262-037-b-0930">their</w> <w lemma="tear" pos="n2" xml:id="a02262-037-b-0940">tears</w> <pc xml:id="a02262-037-b-0950">,</pc> </l> <l n="165" xml:id="a02262-e116500"> <w lemma="who" pos="crq-r" xml:id="a02262-037-b-0960">who</w> <w lemma="on" pos="acp-p" xml:id="a02262-037-b-0970">on</w> <w lemma="those" pos="d" xml:id="a02262-037-b-0980">those</w> <w lemma="vein" pos="n2" xml:id="a02262-037-b-0990">veins</w> <pc xml:id="a02262-037-b-1000">,</pc> <w lemma="yet" pos="av" xml:id="a02262-037-b-1010">yet</w> <w lemma="bleed" pos="vvg" xml:id="a02262-037-b-1020">bleeding</w> <pc xml:id="a02262-037-b-1030">,</pc> <w lemma="odour" pos="n2" xml:id="a02262-037-b-1040" reg="odours">odors</w> <w lemma="power" pos="n2" xml:id="a02262-037-b-1050" reg="powers">powres</w> <pc xml:id="a02262-037-b-1060" unit="sentence">?</pc> </l> <l xml:id="a02262-e116510"> <w lemma="or" pos="cc" xml:id="a02262-037-b-1070">or</w> <w lemma="his" pos="po" xml:id="a02262-037-b-1080">his</w> <w lemma="assistant" pos="n1" xml:id="a02262-037-b-1090">assistant</w> <pc xml:id="a02262-037-b-1100">,</pc> <w lemma="crown" pos="vvn" xml:id="a02262-037-b-1110" reg="crowned">crown'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-037-b-1120">with</w> <w lemma="equal" pos="j" xml:id="a02262-037-b-1130" reg="equal">equall</w> <w lemma="hour" pos="n2" xml:id="a02262-037-b-1140" reg="hours">houres</w> <pc xml:id="a02262-037-b-1150" unit="sentence">?</pc> </l> <l xml:id="a02262-e116520"> <w lemma="what" pos="crq-q" xml:id="a02262-037-b-1160">what</w> <w lemma="troop" pos="n2" xml:id="a02262-037-b-1170">troops</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-b-1180">of</w> <w lemma="woman" pos="n2" xml:id="a02262-037-b-1190">women</w> <w lemma="hither" pos="av" xml:id="a02262-037-b-1200">hither</w> <w lemma="throng" pos="vvb" xml:id="a02262-037-b-1210">throng</w> <pc xml:id="a02262-037-b-1220">!</pc> <w lemma="what" pos="crq-q" xml:id="a02262-037-b-1230">what</w> <w lemma="storm" pos="n2" xml:id="a02262-037-b-1240" reg="storms">stormes</w> </l> <l xml:id="a02262-e116530"> <w lemma="rise" pos="vvb" xml:id="a02262-037-b-1250">rise</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-b-1260">in</w> <w lemma="their" pos="po" xml:id="a02262-037-b-1270">their</w> <w lemma="look" pos="n2" xml:id="a02262-037-b-1280">looks</w> <pc xml:id="a02262-037-b-1290" unit="sentence">!</pc> <w lemma="grief" pos="n1" xml:id="a02262-037-b-1300">grief</w> <w lemma="wander" pos="vvz" xml:id="a02262-037-b-1310">wanders</w> <w lemma="through" pos="acp-p" xml:id="a02262-037-b-1320">through</w> <w lemma="all" pos="d" xml:id="a02262-037-b-1330">all</w> <w lemma="form" pos="n2" xml:id="a02262-037-b-1340" reg="forms">formes</w> <pc xml:id="a02262-037-b-1350" unit="sentence">.</pc> </l> <l xml:id="a02262-e116540"> <w lemma="my" pos="po" xml:id="a02262-037-b-1360">my</w> <w lemma="eye" pos="n2" xml:id="a02262-037-b-1370">eyes</w> <pc xml:id="a02262-037-b-1380">,</pc> <w lemma="ah" pos="uh" xml:id="a02262-037-b-1390">ah</w> <pc xml:id="a02262-037-b-1400">!</pc> <w lemma="wound" pos="vvb" xml:id="a02262-037-b-1410">wound</w> <w lemma="my" pos="po" xml:id="a02262-037-b-1420">my</w> <w lemma="heart" pos="n1" xml:id="a02262-037-b-1430">heart</w> <pc xml:id="a02262-037-b-1440" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-037-b-1450">this</w> <w lemma="be" pos="vvd" xml:id="a02262-037-b-1460">was</w> <w lemma="thy" pos="po" xml:id="a02262-037-b-1470">thy</w> <w lemma="son" pos="n1" xml:id="a02262-037-b-1480">son</w> <pc xml:id="a02262-037-b-1490">;</pc> </l> <l n="170" xml:id="a02262-e116550"> <w lemma="this" pos="d" xml:id="a02262-037-b-1500">this</w> <w lemma="be" pos="vvz" xml:id="a02262-037-b-1510">is</w> <w lemma="thy" pos="po" xml:id="a02262-037-b-1520">thy</w> <w lemma="blood" pos="n1" xml:id="a02262-037-b-1530" reg="blood">bloud</w> <pc xml:id="a02262-037-b-1540">,</pc> <w lemma="thy" pos="po" xml:id="a02262-037-b-1550">thy</w> <w lemma="mangle" pos="j_vn" xml:id="a02262-037-b-1560">mangled</w> <w lemma="flesh" pos="n1" xml:id="a02262-037-b-1570">flesh</w> <pc xml:id="a02262-037-b-1580" unit="sentence">.</pc> <w lemma="o" pos="uh" xml:id="a02262-037-b-1590">o</w> <w lemma="run" pos="vvb" xml:id="a02262-037-b-1600">run</w> <pc xml:id="a02262-037-b-1610">,</pc> </l> <l xml:id="a02262-e116560"> <w lemma="take" pos="vvb" xml:id="a02262-037-b-1620">take</w> <w lemma="thy" pos="po" xml:id="a02262-037-b-1630">thy</w> <w lemma="last" pos="ord" xml:id="a02262-037-b-1640">last</w> <w lemma="kiss" pos="n2" xml:id="a02262-037-b-1650">kisses</w> <pc xml:id="a02262-037-b-1660">,</pc> <w lemma="ere" pos="acp-cs" xml:id="a02262-037-b-1670">ere</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-b-1680">of</w> <w lemma="those" pos="d" xml:id="a02262-037-b-1690">those</w> <w lemma="bereave" pos="vvn" xml:id="a02262-037-b-1700">bereft</w> </l> <l xml:id="a02262-e116570"> <w lemma="by" pos="acp-p" xml:id="a02262-037-b-1710">by</w> <w lemma="funeral" pos="n1" xml:id="a02262-037-b-1720" reg="funeral">funerall</w> <pc xml:id="a02262-037-b-1730">:</pc> <w lemma="what" pos="crq-q" xml:id="a02262-037-b-1740">what</w> <w lemma="else" pos="av" xml:id="a02262-037-b-1750">else</w> <w lemma="of" pos="acp-p" xml:id="a02262-037-b-1760">of</w> <w lemma="all" pos="d" xml:id="a02262-037-b-1770">all</w> <w lemma="be" pos="vvz" xml:id="a02262-037-b-1780">is</w> <w lemma="leave" pos="vvn" xml:id="a02262-037-b-1790">left</w> <pc xml:id="a02262-037-b-1800" unit="sentence">?</pc> </l> </sp> <sp xml:id="a02262-e116580" who="a02262-mary"> <speaker> <w lemma="mary" pos="n1-nn" xml:id="a02262-037-b-1810">mary</w> <pc xml:id="a02262-037-b-1820" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e116590"> <w lemma="my" pos="po" xml:id="a02262-037-b-1830">my</w> <w lemma="soul" pos="n1" xml:id="a02262-037-b-1840">soul</w> <pc xml:id="a02262-037-b-1850">,</pc> <w lemma="tire" pos="vvn" xml:id="a02262-037-b-1860" reg="tired">tyr'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-037-b-1870">with</w> <w lemma="long" pos="j" xml:id="a02262-037-b-1880">long</w> <w lemma="misery" pos="n1" xml:id="a02262-037-b-1890" reg="misery">miserie</w> <pc xml:id="a02262-037-b-1900">,</pc> </l> <l xml:id="a02262-e116600"> <w lemma="a" pos="d" xml:id="a02262-037-b-1910">a</w> <w lemma="midst" pos="n1" xml:id="a02262-037-b-1920">midst</w> <w lemma="these" pos="d" xml:id="a02262-037-b-1930">these</w> <w lemma="great" pos="j-c" xml:id="a02262-037-b-1940">greater</w> <w lemma="sorrow" pos="n2" xml:id="a02262-037-b-1950">sorrows</w> <w lemma="die" pos="vvi" xml:id="a02262-037-b-1960">die</w> <pc xml:id="a02262-037-b-1970">;</pc> </l> <l n="175" xml:id="a02262-e116610"> <w lemma="while" pos="cs" xml:id="a02262-037-b-1980">while</w> <w lemma="grief" pos="n1" xml:id="a02262-037-b-1990">grief</w> <w lemma="at" pos="acp-p" xml:id="a02262-037-b-2000">at</w> <w lemma="his" pos="po" xml:id="a02262-037-b-2010">his</w> <w lemma="sad" pos="j" xml:id="a02262-037-b-2020">sad</w> <w lemma="exequy" pos="n2" xml:id="a02262-037-b-2030">exequies</w> </l> <l xml:id="a02262-e116620"> <w lemma="pour" pos="vvz" xml:id="a02262-037-b-2040" reg="pours">poures</w> <w lemma="out" pos="av" xml:id="a02262-037-b-2050">out</w> <w lemma="her" pos="po" xml:id="a02262-037-b-2060">her</w> <w lemma="last" pos="ord" xml:id="a02262-037-b-2070">last</w> <w lemma="complaint" pos="n2" xml:id="a02262-037-b-2080">complaints</w> <w lemma="in" pos="acp-p" xml:id="a02262-037-b-2090">in</w> <w lemma="these" pos="d" xml:id="a02262-037-b-2100">these</w> <pc xml:id="a02262-037-b-2110" unit="sentence">.</pc> </l> <pb facs="38" n="68" xml:id="a02262-038-a"/> <l xml:id="a02262-e116630"> <w lemma="let" pos="vvb" xml:id="a02262-038-a-0010">let</w> <w lemma="i" pos="pno" xml:id="a02262-038-a-0020">me</w> <w lemma="this" pos="d" xml:id="a02262-038-a-0030">this</w> <w lemma="snowy" pos="j" xml:id="a02262-038-a-0040">snowy</w> <w lemma="paul" pos="n1-nn" xml:id="a02262-038-a-0050">paul</w> <w lemma="unfold" pos="vvi" xml:id="a02262-038-a-0060">unfold</w> <pc xml:id="a02262-038-a-0070">,</pc> </l> <l xml:id="a02262-e116640"> <w lemma="once" pos="acp-av" xml:id="a02262-038-a-0080">once</w> <w lemma="more" pos="av-c_d" xml:id="a02262-038-a-0090">more</w> <w lemma="those" pos="d" xml:id="a02262-038-a-0100">those</w> <w lemma="quicken" pos="j_vg" xml:id="a02262-038-a-0110" reg="quickening">quickning</w> <w lemma="look" pos="n2" xml:id="a02262-038-a-0120">looks</w> <w lemma="behold" pos="vvb" xml:id="a02262-038-a-0130">behold</w> <pc xml:id="a02262-038-a-0140" unit="sentence">.</pc> </l> <l xml:id="a02262-e116650"> <w lemma="o" pos="uh" xml:id="a02262-038-a-0150">o</w> <w lemma="son" pos="n1" xml:id="a02262-038-a-0160">son</w> <pc xml:id="a02262-038-a-0170">,</pc> <w lemma="bear" pos="vvn" xml:id="a02262-038-a-0180">born</w> <w lemma="to" pos="acp-p" xml:id="a02262-038-a-0190">to</w> <w lemma="a" pos="d" xml:id="a02262-038-a-0200">a</w> <w lemma="sad" pos="j" xml:id="a02262-038-a-0210">sad</w> <w lemma="event" pos="n1" xml:id="a02262-038-a-0220">event</w> <pc xml:id="a02262-038-a-0230">;</pc> </l> <l n="180" xml:id="a02262-e116660"> <w lemma="thus" pos="av" xml:id="a02262-038-a-0240">thus</w> <pc xml:id="a02262-038-a-0250">,</pc> <w lemma="thus" pos="av" xml:id="a02262-038-a-0260">thus</w> <pc xml:id="a02262-038-a-0270">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-038-a-0280">to</w> <w lemma="thy" pos="po" xml:id="a02262-038-a-0290">thy</w> <w lemma="poor" pos="j" xml:id="a02262-038-a-0300" reg="poor">poore</w> <w lemma="mother" pos="n1" xml:id="a02262-038-a-0310">mother</w> <w lemma="send" pos="vvn" xml:id="a02262-038-a-0320">sent</w> <pc xml:id="a02262-038-a-0330" unit="sentence">!</pc> </l> <l xml:id="a02262-e116670"> <w lemma="o" pos="uh" xml:id="a02262-038-a-0340">o</w> <w lemma="salem" pos="n1-nn" xml:id="a02262-038-a-0350">salem</w> <pc xml:id="a02262-038-a-0360">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-038-a-0370">was</w> <w lemma="thy" pos="po" xml:id="a02262-038-a-0380">thy</w> <w lemma="hatred" pos="n1" xml:id="a02262-038-a-0390">hatred</w> <w lemma="such" pos="d" xml:id="a02262-038-a-0400">such</w> <pc xml:id="a02262-038-a-0410">,</pc> </l> <l xml:id="a02262-e116680"> <w lemma="to" pos="acp-cs" xml:id="a02262-038-a-0420">to</w> <w lemma="murder" pos="vvi" xml:id="a02262-038-a-0430">murder</w> <w lemma="he" pos="pno" xml:id="a02262-038-a-0440">him</w> <w lemma="who" pos="crq-r" xml:id="a02262-038-a-0450">who</w> <w lemma="love" pos="vvd" xml:id="a02262-038-a-0460" reg="loved">lov'd</w> <w lemma="so" pos="av" xml:id="a02262-038-a-0470">so</w> <w lemma="much" pos="av_d" xml:id="a02262-038-a-0480">much</w> <pc xml:id="a02262-038-a-0490" unit="sentence">!</pc> </l> <l xml:id="a02262-e116690"> <w lemma="ah" pos="uh" xml:id="a02262-038-a-0500">ah</w> <w lemma="see" pos="vvb" xml:id="a02262-038-a-0510">see</w> <pc xml:id="a02262-038-a-0520">,</pc> <w lemma="his" pos="po" xml:id="a02262-038-a-0530">his</w> <w lemma="side" pos="n1" xml:id="a02262-038-a-0540">side</w> <w lemma="gore" pos="vvd" xml:id="a02262-038-a-0550" reg="gored">gor'd</w> <w lemma="with" pos="acp-p" xml:id="a02262-038-a-0560">with</w> <w lemma="a" pos="d" xml:id="a02262-038-a-0570">a</w> <w lemma="spear" pos="n1" xml:id="a02262-038-a-0580">spear</w> <pc xml:id="a02262-038-a-0590" unit="sentence">!</pc> </l> <l xml:id="a02262-e116700"> <w lemma="those" pos="d" xml:id="a02262-038-a-0600">those</w> <w lemma="hand" pos="n2" xml:id="a02262-038-a-0610">hands</w> <pc xml:id="a02262-038-a-0620">,</pc> <w lemma="that" pos="cs" xml:id="a02262-038-a-0630">that</w> <w lemma="late" pos="av_j" xml:id="a02262-038-a-0640">late</w> <w lemma="so" pos="av" xml:id="a02262-038-a-0650">so</w> <w lemma="bounteous" pos="j" xml:id="a02262-038-a-0660">bounteous</w> <w lemma="be" pos="vvd" xml:id="a02262-038-a-0670">were</w> <pc xml:id="a02262-038-a-0680">,</pc> </l> <l n="185" xml:id="a02262-e116710"> <w lemma="transfix" pos="vvn" xml:id="a02262-038-a-0690" reg="transfixed">transfixt</w> <pc xml:id="a02262-038-a-0700">!</pc> <w lemma="his" pos="po" 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xml:id="a02262-038-a-1470">a</w> <w lemma="star" pos="n1" xml:id="a02262-038-a-1480" reg="star">starre</w> <pc xml:id="a02262-038-a-1490">,</pc> <w lemma="new" pos="av_j" xml:id="a02262-038-a-1500">new</w> <w lemma="kindle" pos="vvn" xml:id="a02262-038-a-1510">kindled</w> <pc xml:id="a02262-038-a-1520">,</pc> <w lemma="sign" pos="vvd" xml:id="a02262-038-a-1530" reg="signed">sign'd</w> <pc xml:id="a02262-038-a-1540">:</pc> </l> <l xml:id="a02262-e116820"> <w lemma="to" pos="acp-cs" xml:id="a02262-038-a-1550">to</w> <w lemma="see" pos="vvi" xml:id="a02262-038-a-1560">see</w> <w lemma="his" pos="po" xml:id="a02262-038-a-1570">his</w> <w lemma="death" pos="n1" xml:id="a02262-038-a-1580">death</w> <w lemma="the" pos="d" xml:id="a02262-038-a-1590">the</w> <w lemma="sun" pos="n1" xml:id="a02262-038-a-1600">sun</w> <w lemma="grow" pos="vvd" xml:id="a02262-038-a-1610">grew</w> <w lemma="blind" pos="j" xml:id="a02262-038-a-1620" reg="blind">blinde</w> <pc xml:id="a02262-038-a-1630" unit="sentence">.</pc> </l> <l xml:id="a02262-e116830"> <w lemma="thou" pos="pns" xml:id="a02262-038-a-1640">thou</w> <w lemma="hope" pos="n1" xml:id="a02262-038-a-1650">hope</w> <w lemma="of" pos="acp-p" xml:id="a02262-038-a-1660">of</w> <w lemma="my" pos="po" xml:id="a02262-038-a-1670">my</w> <w lemma="afflict" pos="j_vn" xml:id="a02262-038-a-1680">afflicted</w> <w lemma="state" pos="n1" xml:id="a02262-038-a-1690">state</w> <pc xml:id="a02262-038-a-1700">;</pc> </l> <l xml:id="a02262-e116840"> <w lemma="thou" pos="pns" xml:id="a02262-038-a-1710">thou</w> <w lemma="living" pos="n1" xml:id="a02262-038-a-1720">living</w> <pc xml:id="a02262-038-a-1730">,</pc> <w lemma="i" pos="pns" xml:id="a02262-038-a-1740">i</w> <w lemma="accuse" pos="vvd" xml:id="a02262-038-a-1750" reg="accused">accus'd</w> <w lemma="not" pos="xx" xml:id="a02262-038-a-1760">not</w> <w lemma="fate" pos="n1" xml:id="a02262-038-a-1770">fate</w> <pc xml:id="a02262-038-a-1780">:</pc> </l> <l xml:id="a02262-e116850"> <w 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xml:id="a02262-038-b-0140" reg="fruitful">fruitfull</w> <w lemma="grow" pos="vvd" xml:id="a02262-038-b-0150">grew</w> <pc xml:id="a02262-038-b-0160">:</pc> </l> <l n="205" xml:id="a02262-e116910"> <w lemma="my" pos="po" xml:id="a02262-038-b-0170">my</w> <w lemma="womb" pos="n1" xml:id="a02262-038-b-0180">womb</w> <w lemma="admire" pos="vvd" xml:id="a02262-038-b-0190" reg="admired">admir'd</w> <w lemma="that" pos="cs" xml:id="a02262-038-b-0200">that</w> <w lemma="unknown" pos="j" xml:id="a02262-038-b-0210">unknown</w> <w lemma="guest" pos="n1" xml:id="a02262-038-b-0220">guest</w> <pc xml:id="a02262-038-b-0230">,</pc> </l> <l xml:id="a02262-e116920"> <w lemma="who" pos="crq-rg" xml:id="a02262-038-b-0240">whose</w> <w lemma="burden" pos="n1" xml:id="a02262-038-b-0250">burden</w> <w lemma="for" pos="acp-p" xml:id="a02262-038-b-0260">for</w> <w lemma="nine" pos="crd" xml:id="a02262-038-b-0270">nine</w> <w lemma="moon" pos="n2" xml:id="a02262-038-b-0280" reg="moons">moones</w> <w lemma="increase" pos="vvn" xml:id="a02262-038-b-0290" reg="increased">increast</w> <pc xml:id="a02262-038-b-0300" unit="sentence">.</pc> </l> <l xml:id="a02262-e116930"> <w lemma="thy" pos="po" xml:id="a02262-038-b-0310">thy</w> <w lemma="mother" pos="n1" xml:id="a02262-038-b-0320">mother</w> <pc xml:id="a02262-038-b-0330">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-038-b-0340">to</w> <w lemma="a" pos="d" xml:id="a02262-038-b-0350">a</w> <w lemma="sceptre" pos="n1" xml:id="a02262-038-b-0360" reg="sceptre">scepter</w> <w lemma="bear" pos="vvn" xml:id="a02262-038-b-0370" reg="born">borne</w> <pc xml:id="a02262-038-b-0380">,</pc> </l> <l xml:id="a02262-e116940"> <w lemma="with" pos="acp-p" xml:id="a02262-038-b-0390">with</w> <w lemma="age" pos="n1" xml:id="a02262-038-b-0400">age</w> <w lemma="and" pos="cc" xml:id="a02262-038-b-0410">and</w> <w lemma="wrinkle" pos="j_vg" xml:id="a02262-038-b-0420">wrinkling</w> <w lemma="sorrow" pos="n1" xml:id="a02262-038-b-0430">sorrow</w> <w 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xml:id="a02262-038-b-0590">shed</w> <pc xml:id="a02262-038-b-0600" unit="sentence">.</pc> </l> <l xml:id="a02262-e116970"> <w lemma="thy" pos="po" xml:id="a02262-038-b-0610">thy</w> <w lemma="milk" pos="n1" xml:id="a02262-038-b-0620">milk</w> <w lemma="from" pos="acp-p" xml:id="a02262-038-b-0630">from</w> <w lemma="these" pos="d" xml:id="a02262-038-b-0640">these</w> <w lemma="two" pos="crd" xml:id="a02262-038-b-0650">two</w> <w lemma="fountain" pos="n2" xml:id="a02262-038-b-0660" reg="fountains">fountaines</w> <w lemma="spring" pos="vvn" xml:id="a02262-038-b-0670">sprung</w> <pc xml:id="a02262-038-b-0680">:</pc> </l> <l xml:id="a02262-e116980"> <w lemma="these" pos="d" xml:id="a02262-038-b-0690">these</w> <w lemma="arm" pos="n2" xml:id="a02262-038-b-0700" reg="arms">armes</w> <w lemma="about" pos="acp-p" xml:id="a02262-038-b-0710">about</w> <w lemma="my" pos="po" xml:id="a02262-038-b-0720">my</w> <w lemma="neck" pos="n1" xml:id="a02262-038-b-0730">neck</w> <w lemma="have" pos="vvb" xml:id="a02262-038-b-0740">have</w> <w lemma="hang" pos="vvn" xml:id="a02262-038-b-0750">hung</w> <pc xml:id="a02262-038-b-0760">,</pc> </l> <l xml:id="a02262-e116990"> <w lemma="couch" pos="vvn" xml:id="a02262-038-b-0770" reg="couched">coucht</w> <w lemma="on" pos="acp-p" xml:id="a02262-038-b-0780">on</w> <w lemma="the" pos="d" xml:id="a02262-038-b-0790">the</w> <w lemma="flowery" pos="j" xml:id="a02262-038-b-0800" reg="flowery">flowry</w> <w lemma="bank" pos="n2" xml:id="a02262-038-b-0810" reg="banks">bancks</w> <w lemma="of" pos="acp-p" xml:id="a02262-038-b-0820">of</w> <w lemma="nile" pos="n1-nn" xml:id="a02262-038-b-0830">nile</w> <pc xml:id="a02262-038-b-0840">:</pc> </l> <l xml:id="a02262-e117000"> <w lemma="egypt" pos="n1-nn" xml:id="a02262-038-b-0850" reg="egypt">aegypt</w> <pc xml:id="a02262-038-b-0860">,</pc> <w lemma="so" pos="av" xml:id="a02262-038-b-0870">so</w> <w lemma="just" pos="j" xml:id="a02262-038-b-0880">just</w> <w lemma="to" pos="acp-p" 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<w lemma="flood" pos="n1" xml:id="a02262-038-b-1500" reg="flood">floud</w> <pc xml:id="a02262-038-b-1510" unit="sentence">.</pc> </l> <l xml:id="a02262-e117090"> <w lemma="o" pos="uh" xml:id="a02262-038-b-1520">o</w> <w lemma="my" pos="po" xml:id="a02262-038-b-1530">my</w> <w lemma="dear" pos="j" xml:id="a02262-038-b-1540" reg="dear">deare</w> <w lemma="son" pos="n1" xml:id="a02262-038-b-1550" reg="son">sonne</w> <pc xml:id="a02262-038-b-1560">!</pc> <w lemma="what" pos="crq-q" xml:id="a02262-038-b-1570">what</w> <w lemma="here" pos="av" xml:id="a02262-038-b-1580">here</w> <w lemma="our" pos="po" xml:id="a02262-038-b-1590">our</w> <w lemma="eye" pos="n2" xml:id="a02262-038-b-1600">eyes</w> <w lemma="behold" pos="vvi" xml:id="a02262-038-b-1610">behold</w> <pc xml:id="a02262-038-b-1620">,</pc> </l> <l xml:id="a02262-e117100"> <w lemma="what" pos="crq-q" xml:id="a02262-038-b-1630">what</w> <w lemma="yonder" pos="av_d" xml:id="a02262-038-b-1640">yonder</w> <w lemma="hang" pos="vvd" xml:id="a02262-038-b-1650">hung</w> <pc xml:id="a02262-038-b-1660">,</pc> <w lemma="or" pos="cc" xml:id="a02262-038-b-1670">or</w> <w lemma="what" pos="crq-r" xml:id="a02262-038-b-1680">what</w> <w lemma="death" pos="n1" xml:id="a02262-038-b-1690">death</w> <w lemma="can" pos="vmd" xml:id="a02262-038-b-1700">could</w> <w lemma="enfold" pos="vvi" xml:id="a02262-038-b-1710" reg="enfold">infold</w> </l> <l n="225" xml:id="a02262-e117110"> <w lemma="in" pos="acp-p" xml:id="a02262-038-b-1720">in</w> <w lemma="endless" pos="j" xml:id="a02262-038-b-1730" reg="endless">endlesse</w> <w lemma="night" pos="n1" xml:id="a02262-038-b-1740">night</w> <pc xml:id="a02262-038-b-1750">;</pc> <w lemma="be" pos="vvz" xml:id="a02262-038-b-1760">is</w> <w lemma="my" pos="po" xml:id="a02262-038-b-1770">mine</w> <pc xml:id="a02262-038-b-1780">,</pc> <w lemma="and" pos="cc" xml:id="a02262-038-b-1790">and</w> <w lemma="only" pos="j" xml:id="a02262-038-b-1800" reg="only">onely</w> <w lemma="i" pos="png" xml:id="a02262-038-b-1810">mine</w> <pc xml:id="a02262-038-b-1820">:</pc> </l> <l xml:id="a02262-e117120"> <w lemma="no" pos="d-x" xml:id="a02262-038-b-1830">no</w> <w lemma="mortal" pos="j" xml:id="a02262-038-b-1840" reg="mortal">mortall</w> <w lemma="do" pos="vvd" xml:id="a02262-038-b-1850">did</w> <w lemma="in" pos="acp-p" xml:id="a02262-038-b-1860">in</w> <w lemma="thy" pos="po" xml:id="a02262-038-b-1870">thy</w> <w lemma="conception" pos="n1" xml:id="a02262-038-b-1880">conception</w> <w lemma="join" pos="vvi" xml:id="a02262-038-b-1890" reg="join">joyne</w> <pc xml:id="a02262-038-b-1900">,</pc> </l> <l xml:id="a02262-e117130"> <w lemma="nor" pos="cc-x" xml:id="a02262-038-b-1910">nor</w> <w lemma="part" pos="n1" xml:id="a02262-038-b-1920">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-038-b-1930">of</w> <w lemma="thou" pos="pno" xml:id="a02262-038-b-1940">thee</w> <w lemma="can" pos="vmb" xml:id="a02262-038-b-1950">can</w> <w lemma="challenge" pos="vvi" xml:id="a02262-038-b-1960">challenge</w> <pc xml:id="a02262-038-b-1970">:</pc> <w lemma="since" pos="acp-cs" xml:id="a02262-038-b-1980">since</w> <w lemma="the" pos="d" xml:id="a02262-038-b-1990">the</w> <w lemma="loss" pos="n1" xml:id="a02262-038-b-2000" reg="loss">losse</w> </l> <l xml:id="a02262-e117140"> <w lemma="be" pos="vvd" xml:id="a02262-038-b-2010">was</w> <w lemma="only" pos="av_j" xml:id="a02262-038-b-2020" reg="only">onely</w> <w lemma="we" pos="png" xml:id="a02262-038-b-2030">ours</w> <pc xml:id="a02262-038-b-2040">,</pc> <w lemma="let" pos="vvb" xml:id="a02262-038-b-2050">let</w> <w lemma="we" pos="pno" xml:id="a02262-038-b-2060">us</w> <w lemma="the" pos="d" xml:id="a02262-038-b-2070">the</w> <w lemma="grief" pos="n1" xml:id="a02262-038-b-2080" reg="grief">griefe</w> <w lemma="engross" pos="vvb" xml:id="a02262-038-b-2090" reg="engross">ingrosse</w> <pc xml:id="a02262-038-b-2100" unit="sentence">.</pc> </l> <pb facs="39" n="70" xml:id="a02262-039-a"/> <l xml:id="a02262-e117150"> <w lemma="ungrateful" pos="j" xml:id="a02262-039-a-0010" reg="ungrateful">vngratefull</w> <w lemma="man" pos="n1" xml:id="a02262-039-a-0020">man</w> <pc xml:id="a02262-039-a-0030">!</pc> <w lemma="who" pos="crq-r" xml:id="a02262-039-a-0040">who</w> <w lemma="his" pos="po" xml:id="a02262-039-a-0050">his</w> <w lemma="protector" pos="n1" xml:id="a02262-039-a-0060">protector</w> <w lemma="slay" pos="vvd" xml:id="a02262-039-a-0070">slew</w> <pc xml:id="a02262-039-a-0080">:</pc> </l> <l n="230" xml:id="a02262-e117160"> <w lemma="nor" pos="cc-x" xml:id="a02262-039-a-0090">nor</w> <w lemma="feel" pos="vvz" xml:id="a02262-039-a-0100">feels</w> <w lemma="his" pos="po" xml:id="a02262-039-a-0110">his</w> <w lemma="curse" pos="n1" xml:id="a02262-039-a-0120">curse</w> <pc xml:id="a02262-039-a-0130">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-039-a-0140">nor</w> <w lemma="then" pos="av" xml:id="a02262-039-a-0150">then</w> <w lemma="his" pos="po" xml:id="a02262-039-a-0160">his</w> <w lemma="blessing" pos="n1" xml:id="a02262-039-a-0170">blessing</w> <w lemma="know" pos="vvd" xml:id="a02262-039-a-0180">knew</w> <pc xml:id="a02262-039-a-0190" unit="sentence">.</pc> </l> <l xml:id="a02262-e117170"> <w lemma="poor" pos="j" xml:id="a02262-039-a-0200" reg="poor">poore</w> <w lemma="wretch" pos="n1" xml:id="a02262-039-a-0210">wretch</w> <pc xml:id="a02262-039-a-0220">!</pc> <w lemma="no" pos="d-x" xml:id="a02262-039-a-0230">no</w> <w lemma="soul" pos="n1" xml:id="a02262-039-a-0240" reg="soul">soule</w> <w lemma="in" pos="acp-p" xml:id="a02262-039-a-0250">in</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-0260">thy</w> <w lemma="defence" pos="n1" xml:id="a02262-039-a-0270">defence</w> <w lemma="dare" pos="vvd" xml:id="a02262-039-a-0280">durst</w> <w lemma="rise" pos="vvi" xml:id="a02262-039-a-0290">rise</w> <pc xml:id="a02262-039-a-0300">:</pc> </l> <l xml:id="a02262-e117180"> <w lemma="and" pos="cc" xml:id="a02262-039-a-0310">and</w> <w lemma="now" pos="av" xml:id="a02262-039-a-0320">now</w> <w lemma="the" pos="d" xml:id="a02262-039-a-0330">the</w> <w lemma="murder" pos="j_vn" xml:id="a02262-039-a-0340" reg="murdered">murdred</w> <w lemma="unrevenged" pos="j" xml:id="a02262-039-a-0350">unrevenged</w> <w lemma="lie" pos="vvz" xml:id="a02262-039-a-0360">lies</w> <pc xml:id="a02262-039-a-0370" unit="sentence">.</pc> </l> <l xml:id="a02262-e117190"> <w lemma="the" pos="d" xml:id="a02262-039-a-0380">the</w> <w lemma="lame" pos="j" xml:id="a02262-039-a-0390">lame</w> <pc xml:id="a02262-039-a-0400">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-039-a-0410">who</w> <w lemma="by" pos="acp-p" xml:id="a02262-039-a-0420">by</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-0430">thy</w> <w lemma="powerful" pos="j" xml:id="a02262-039-a-0440" reg="powerful">powerfull</w> <w lemma="charm" pos="n2" xml:id="a02262-039-a-0450" reg="charms">charmes</w> <w lemma="be" pos="vvd" xml:id="a02262-039-a-0460">were</w> <w lemma="make" pos="vvn" xml:id="a02262-039-a-0470">made</w> </l> <l xml:id="a02262-e117200"> <w lemma="sound" pos="j" xml:id="a02262-039-a-0480">sound</w> <w lemma="and" pos="cc" xml:id="a02262-039-a-0490">and</w> <w lemma="swift-footed" pos="j" xml:id="a02262-039-a-0500">swift-footed</w> <pc xml:id="a02262-039-a-0510">,</pc> <w lemma="run" pos="vvd" xml:id="a02262-039-a-0520">ran</w> <w lemma="not" pos="xx" xml:id="a02262-039-a-0530">not</w> <w lemma="to" pos="acp-p" xml:id="a02262-039-a-0540">to</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-0550">thy</w> <w lemma="aid" pos="n1" xml:id="a02262-039-a-0560" reg="aid">aide</w> <pc xml:id="a02262-039-a-0570">:</pc> </l> <l n="235" xml:id="a02262-e117210"> <w lemma="those" pos="d" xml:id="a02262-039-a-0580">those</w> <w lemma="eye" pos="n2" xml:id="a02262-039-a-0590" reg="eyes">eies</w> <pc xml:id="a02262-039-a-0600">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-039-a-0610">which</w> <w lemma="never" pos="av-x" xml:id="a02262-039-a-0620">never</w> <w lemma="see" pos="vvd" xml:id="a02262-039-a-0630">saw</w> <w lemma="the" pos="d" xml:id="a02262-039-a-0640">the</w> <w lemma="glorious" pos="j" xml:id="a02262-039-a-0650">glorious</w> <w lemma="light" pos="n1" xml:id="a02262-039-a-0660">light</w> </l> <l xml:id="a02262-e117220"> <w lemma="before" pos="acp-p" xml:id="a02262-039-a-0670">before</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-0680">thy</w> <w lemma="sovereign" pos="j" xml:id="a02262-039-a-0690" reg="sovereign">soveraign</w> <w lemma="touch" pos="n1" xml:id="a02262-039-a-0700">touch</w> <pc xml:id="a02262-039-a-0710">,</pc> <w lemma="avoid" pos="vvb" xml:id="a02262-039-a-0720">avoid</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-0730">thy</w> <w lemma="sight" pos="n1" xml:id="a02262-039-a-0740">sight</w> <pc xml:id="a02262-039-a-0750">:</pc> </l> <l xml:id="a02262-e117230"> <w lemma="and" pos="cc" xml:id="a02262-039-a-0760">and</w> <w lemma="other" pos="pi2_d" xml:id="a02262-039-a-0770">others</w> <pc xml:id="a02262-039-a-0780">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-0790">from</w> <w lemma="death" pos="n1g" xml:id="a02262-039-a-0800" reg="death's">deaths</w> <w lemma="silent" pos="j" xml:id="a02262-039-a-0810">silent</w> <w lemma="mansion" pos="n1" xml:id="a02262-039-a-0820">mansion</w> <w lemma="by" pos="acp-p" xml:id="a02262-039-a-0830">by</w> </l> <l xml:id="a02262-e117240"> <w lemma="thy" pos="po" xml:id="a02262-039-a-0840">thy</w> <w lemma="virtue" pos="n1" xml:id="a02262-039-a-0850" reg="virtue">vertue</w> <w lemma="ravish" pos="vvn" xml:id="a02262-039-a-0860" reg="ravished">ravish'd</w> <pc xml:id="a02262-039-a-0870">,</pc> <w lemma="suffer" pos="vvd" xml:id="a02262-039-a-0880" reg="suffered">suffer'd</w> <w lemma="thou" pos="pno" xml:id="a02262-039-a-0890">thee</w> <w lemma="to" pos="acp-cs" xml:id="a02262-039-a-0900">to</w> <w lemma="die" pos="vvi" xml:id="a02262-039-a-0910" reg="die">dye</w> <pc xml:id="a02262-039-a-0920" unit="sentence">.</pc> </l> </sp> <sp xml:id="a02262-e117250" who="a02262-john"> <speaker> <w lemma="john" pos="n1-nn" xml:id="a02262-039-a-0930">john</w> <pc xml:id="a02262-039-a-0940" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e117260"> <w lemma="too" pos="av" xml:id="a02262-039-a-0950">too</w> <w lemma="true" pos="j" xml:id="a02262-039-a-0960">true</w> <w lemma="be" pos="vvz" xml:id="a02262-039-a-0970">is</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-0980">thy</w> <w lemma="complaint" pos="n1" xml:id="a02262-039-a-0990">complaint</w> <pc xml:id="a02262-039-a-1000">,</pc> <w lemma="too" pos="av" xml:id="a02262-039-a-1010">too</w> <w lemma="just" pos="av" xml:id="a02262-039-a-1020">just</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-1030">thy</w> <w lemma="woe" pos="n2" xml:id="a02262-039-a-1040">woes</w> <pc xml:id="a02262-039-a-1050">:</pc> </l> <l n="240" xml:id="a02262-e117270"> <w lemma="such" pos="d" xml:id="a02262-039-a-1060">such</w> <w lemma="be" pos="vvd" xml:id="a02262-039-a-1070">were</w> <w lemma="his" pos="po" xml:id="a02262-039-a-1080">his</w> <w lemma="friend" pos="n2" xml:id="a02262-039-a-1090">friends</w> <pc xml:id="a02262-039-a-1100">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-039-a-1110">whom</w> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-1120">from</w> <w lemma="a" pos="d" xml:id="a02262-039-a-1130">a</w> <w lemma="world" pos="n1" xml:id="a02262-039-a-1140">world</w> <w lemma="he" pos="pns" xml:id="a02262-039-a-1150">he</w> <w lemma="choose" pos="vvd" xml:id="a02262-039-a-1160">chose</w> <pc xml:id="a02262-039-a-1170" unit="sentence">.</pc> </l> <l xml:id="a02262-e117280"> <w lemma="o" pos="uh" xml:id="a02262-039-a-1180">o</w> <w lemma="desperate" pos="j" xml:id="a02262-039-a-1190">desperate</w> <w lemma="faith" pos="n1" xml:id="a02262-039-a-1200">faith</w> <pc xml:id="a02262-039-a-1210">!</pc> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-1220">from</w> <w lemma="whence" pos="crq-q" xml:id="a02262-039-a-1230">whence</w> <pc xml:id="a02262-039-a-1240">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-1250">from</w> <w lemma="who" pos="crq-ro" xml:id="a02262-039-a-1260">whom</w> <w lemma="be" pos="vvb" xml:id="a02262-039-a-1270">are</w> <w lemma="we" pos="pns" xml:id="a02262-039-a-1280">we</w> </l> <l xml:id="a02262-e117290"> <w lemma="thus" pos="av" xml:id="a02262-039-a-1290">thus</w> <w lemma="fall" pos="vvn" xml:id="a02262-039-a-1300" reg="fallen">falne</w> <pc xml:id="a02262-039-a-1310">!</pc> <w lemma="our" pos="po" xml:id="a02262-039-a-1320">our</w> <w lemma="soul" pos="n2" xml:id="a02262-039-a-1330" reg="souls">soules</w> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-1340">from</w> <w lemma="no" pos="d-x" xml:id="a02262-039-a-1350">no</w> <w lemma="defection" pos="n1" xml:id="a02262-039-a-1360">defection</w> <w lemma="free" pos="j" xml:id="a02262-039-a-1370">free</w> <pc xml:id="a02262-039-a-1380" unit="sentence">!</pc> </l> <l xml:id="a02262-e117300"> <w lemma="some" pos="d" xml:id="a02262-039-a-1390">some</w> <w lemma="sell" pos="vvn" xml:id="a02262-039-a-1400">sold</w> <pc xml:id="a02262-039-a-1410">,</pc> <w lemma="forswear" pos="vvd" xml:id="a02262-039-a-1420">forswore</w> <w lemma="he" pos="pno" xml:id="a02262-039-a-1430">him</w> <pc xml:id="a02262-039-a-1440">;</pc> <w lemma="none" pos="pi-x" xml:id="a02262-039-a-1450">none</w> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-1460">from</w> <w lemma="tainture" pos="n1" xml:id="a02262-039-a-1470">tainture</w> <w lemma="clear" pos="j" xml:id="a02262-039-a-1480" reg="clear">cleare</w> <pc xml:id="a02262-039-a-1490">;</pc> </l> <l xml:id="a02262-e117310"> <w lemma="all" pos="d" xml:id="a02262-039-a-1500">all</w> <w lemma="from" pos="acp-p" xml:id="a02262-039-a-1510">from</w> <w lemma="he" pos="pno" xml:id="a02262-039-a-1520">him</w> <w lemma="flee" pos="vvd" xml:id="a02262-039-a-1530">fled</w> <w lemma="to" pos="acp-cs" xml:id="a02262-039-a-1540">to</w> <w lemma="follow" pos="vvi" xml:id="a02262-039-a-1550">follow</w> <w lemma="their" pos="po" xml:id="a02262-039-a-1560">their</w> <w lemma="own" pos="d" xml:id="a02262-039-a-1570" reg="own">owne</w> <w lemma="fear" pos="n1" xml:id="a02262-039-a-1580" reg="fear">feare</w> <pc xml:id="a02262-039-a-1590" unit="sentence">.</pc> </l> <l n="245" xml:id="a02262-e117320"> <w lemma="thou" pos="pns" xml:id="a02262-039-a-1600">thou</w> <w lemma="oracle" pos="n1" xml:id="a02262-039-a-1610">oracle</w> <pc xml:id="a02262-039-a-1620" unit="sentence">!</pc> <w lemma="a" pos="d" xml:id="a02262-039-a-1630">a</w> <w lemma="father" pos="n1" xml:id="a02262-039-a-1640">father</w> <w lemma="in" pos="acp-p" xml:id="a02262-039-a-1650">in</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-1660">thy</w> <w lemma="care" pos="n1" xml:id="a02262-039-a-1670">care</w> <pc xml:id="a02262-039-a-1680">,</pc> </l> <l xml:id="a02262-e117330"> <w lemma="in" pos="acp-p" xml:id="a02262-039-a-1690">in</w> <w lemma="love" pos="n1" xml:id="a02262-039-a-1700">love</w> <w lemma="a" pos="d" xml:id="a02262-039-a-1710">a</w> <w lemma="brother" pos="n1" xml:id="a02262-039-a-1720">brother</w> <pc xml:id="a02262-039-a-1730">,</pc> <w lemma="the" pos="d" xml:id="a02262-039-a-1740">the</w> <w lemma="delinquent" pos="n1_j" xml:id="a02262-039-a-1750">delinquent</w> <w lemma="spare" pos="vvb" xml:id="a02262-039-a-1760">spare</w> <pc xml:id="a02262-039-a-1770">,</pc> </l> <l xml:id="a02262-e117340"> <w lemma="in" pos="acp-p" xml:id="a02262-039-a-1780">in</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-1790">thy</w> <w lemma="divine" pos="j" xml:id="a02262-039-a-1800">divine</w> <w lemma="affection" pos="n1" xml:id="a02262-039-a-1810">affection</w> <w lemma="o" pos="uh" xml:id="a02262-039-a-1820" reg="o">ã´</w> <w lemma="too" pos="av" xml:id="a02262-039-a-1830">too</w> <w lemma="bless" pos="vvn" xml:id="a02262-039-a-1840" reg="blessed">blest</w> <pc xml:id="a02262-039-a-1850" unit="sentence">!</pc> </l> <l xml:id="a02262-e117350"> <w lemma="who" pos="crq-ro" xml:id="a02262-039-a-1860">whom</w> <w lemma="yesternight" pos="n1" xml:id="a02262-039-a-1870" reg="yesternight">yester-night</w> <w lemma="see" pos="vvd" xml:id="a02262-039-a-1880">saw</w> <w lemma="lean" pos="vvg" xml:id="a02262-039-a-1890">leaning</w> <w lemma="on" pos="acp-p" xml:id="a02262-039-a-1900">on</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-1910">thy</w> <w lemma="breast" pos="n1" xml:id="a02262-039-a-1920" reg="breast">brest</w> <pc xml:id="a02262-039-a-1930">:</pc> </l> <l xml:id="a02262-e117360"> <w lemma="if" pos="cs" xml:id="a02262-039-a-1940">if</w> <w lemma="love" pos="n1" xml:id="a02262-039-a-1950">love</w> <w lemma="in" pos="acp-p" xml:id="a02262-039-a-1960">in</w> <w lemma="death" pos="n1" xml:id="a02262-039-a-1970">death</w> <w lemma="survive" pos="vvi" xml:id="a02262-039-a-1980">survive</w> <pc xml:id="a02262-039-a-1990">,</pc> <w lemma="if" pos="cs" xml:id="a02262-039-a-2000">if</w> <w lemma="yet" pos="av" xml:id="a02262-039-a-2010">yet</w> <w lemma="as" pos="acp-cs" xml:id="a02262-039-a-2020">as</w> <w lemma="great" pos="j" xml:id="a02262-039-a-2030">great</w> <pc xml:id="a02262-039-a-2040">;</pc> </l> <l n="250" xml:id="a02262-e117370"> <w lemma="even" pos="av" xml:id="a02262-039-a-2050">even</w> <w lemma="by" pos="acp-p" xml:id="a02262-039-a-2060">by</w> <w lemma="that" pos="d" xml:id="a02262-039-a-2070">that</w> <w lemma="love" pos="n1" xml:id="a02262-039-a-2080">love</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-2090">thy</w> <w lemma="pardon" pos="n1" xml:id="a02262-039-a-2100">pardon</w> <w lemma="i" pos="pns" xml:id="a02262-039-a-2110">i</w> <w lemma="entreat" pos="vvb" xml:id="a02262-039-a-2120" reg="entreat">intreat</w> <pc xml:id="a02262-039-a-2130">:</pc> </l> <l xml:id="a02262-e117380"> <w lemma="by" pos="acp-p" xml:id="a02262-039-a-2140">by</w> <w lemma="this" pos="d" xml:id="a02262-039-a-2150">this</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-2160">thy</w> <w lemma="weep" pos="j_vg" xml:id="a02262-039-a-2170">weeping</w> <w lemma="mother" pos="n1" xml:id="a02262-039-a-2180">mother</w> <pc xml:id="a02262-039-a-2190">:</pc> <w lemma="i" pos="pns" xml:id="a02262-039-a-2200">i</w> <w lemma="the" pos="d" xml:id="a02262-039-a-2210">the</w> <w lemma="heir" pos="n1" xml:id="a02262-039-a-2220" reg="heir">heire</w> </l> <l xml:id="a02262-e117390"> <w lemma="by" pos="acp-p" xml:id="a02262-039-a-2230">by</w> <w lemma="thou" pos="pno" xml:id="a02262-039-a-2240">thee</w> <w lemma="adopt" pos="vvn" xml:id="a02262-039-a-2250">adopted</w> <w lemma="to" pos="acp-p" xml:id="a02262-039-a-2260">to</w> <w lemma="thy" pos="po" xml:id="a02262-039-a-2270">thy</w> <w lemma="filial" pos="j" xml:id="a02262-039-a-2280" reg="filial">filiall</w> <w lemma="care" pos="n1" xml:id="a02262-039-a-2290">care</w> <pc xml:id="a02262-039-a-2300">,</pc> </l> <pb facs="39" n="71" xml:id="a02262-039-b"/> <l xml:id="a02262-e117400"> <w lemma="though" pos="cs" xml:id="a02262-039-b-0010">though</w> <w lemma="alike" pos="av" xml:id="a02262-039-b-0020">alike</w> <w lemma="wretched" pos="j" xml:id="a02262-039-b-0030">wretched</w> <pc xml:id="a02262-039-b-0040">,</pc> <w lemma="and" pos="cc" xml:id="a02262-039-b-0050">and</w> <w lemma="as" pos="acp-cs" xml:id="a02262-039-b-0060">as</w> <w lemma="comfortless" pos="av_j" xml:id="a02262-039-b-0070" reg="comfortless">comfortlesse</w> <pc xml:id="a02262-039-b-0080">;</pc> </l> <l xml:id="a02262-e117410"> <w lemma="yet" pos="av" xml:id="a02262-039-b-0090">yet</w> <pc xml:id="a02262-039-b-0100">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-039-b-0110">as</w> <w lemma="i" pos="pns" xml:id="a02262-039-b-0120">i</w> <w lemma="can" pos="vmb" xml:id="a02262-039-b-0130">can</w> <pc xml:id="a02262-039-b-0140">,</pc> <w lemma="will" pos="vmb" xml:id="a02262-039-b-0150">will</w> <w lemma="comfort" pos="vvi" xml:id="a02262-039-b-0160">comfort</w> <w lemma="her" pos="po" xml:id="a02262-039-b-0170">her</w> <w lemma="distress" pos="n1" xml:id="a02262-039-b-0180" reg="distress">distresse</w> <pc xml:id="a02262-039-b-0190" unit="sentence">.</pc> </l> <l n="255" xml:id="a02262-e117420"> <w lemma="o" pos="uh" xml:id="a02262-039-b-0200">o</w> <w lemma="virgin-mother" pos="n1" xml:id="a02262-039-b-0210">virgin-mother</w> <pc xml:id="a02262-039-b-0220">,</pc> <w lemma="favour" pos="vvb" xml:id="a02262-039-b-0230">favour</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-0240">thy</w> <w lemma="relief" pos="n1" xml:id="a02262-039-b-0250" reg="relief">reliefe</w> <pc xml:id="a02262-039-b-0260">;</pc> </l> <l xml:id="a02262-e117430"> <w lemma="though" pos="cs" xml:id="a02262-039-b-0270">though</w> <w lemma="just" pos="j" xml:id="a02262-039-b-0280">just</w> <pc xml:id="a02262-039-b-0290">,</pc> <w lemma="yet" pos="av" xml:id="a02262-039-b-0300">yet</w> <w lemma="moderate" pos="vvi" xml:id="a02262-039-b-0310">moderate</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-0320">thy</w> <w lemma="flow" pos="j_vg" xml:id="a02262-039-b-0330">flowing</w> <w lemma="grief" pos="n1" xml:id="a02262-039-b-0340" reg="grief">griefe</w> <pc xml:id="a02262-039-b-0350">:</pc> </l> <l xml:id="a02262-e117440"> <w lemma="thy" pos="po" xml:id="a02262-039-b-0360">thy</w> <w lemma="downcast" pos="j" xml:id="a02262-039-b-0370" reg="downcast">downe-cast</w> <w lemma="mind" pos="n1" xml:id="a02262-039-b-0380" reg="mind">minde</w> <w lemma="by" pos="acp-p" xml:id="a02262-039-b-0390">by</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-0400">thy</w> <w lemma="own" pos="d" xml:id="a02262-039-b-0410" reg="own">owne</w> <w lemma="virtue" pos="n1" xml:id="a02262-039-b-0420" reg="virtue">vertue</w> <w lemma="raise" pos="vvi" xml:id="a02262-039-b-0430">raise</w> <pc xml:id="a02262-039-b-0440" unit="sentence">.</pc> </l> <l xml:id="a02262-e117450"> <w lemma="the" pos="d" xml:id="a02262-039-b-0450" type="contract1" reg="th'">th'</w> <w xml:id="a02262-039-b-0450c" type="contract2" lemma="old" pos="j" reg="old" join="left">old</w> <w lemma="prophet" pos="n2" xml:id="a02262-039-b-0460">prophets</w> <w lemma="fill" pos="vvb" xml:id="a02262-039-b-0470">fill</w> <w lemma="their" pos="po" xml:id="a02262-039-b-0480">their</w> <w lemma="volume" pos="n2" xml:id="a02262-039-b-0490">volumes</w> <w lemma="with" pos="acp-p" xml:id="a02262-039-b-0500">with</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-0510">thy</w> <w lemma="praise" pos="n1" xml:id="a02262-039-b-0520">praise</w> <pc xml:id="a02262-039-b-0530">:</pc> </l> <l xml:id="a02262-e117460"> <w lemma="no" pos="d-x" xml:id="a02262-039-b-0540">no</w> <w lemma="age" pos="n1" xml:id="a02262-039-b-0550">age</w> <w lemma="but" pos="acp-p" xml:id="a02262-039-b-0560">but</w> <w lemma="shall" pos="vmb" xml:id="a02262-039-b-0570">shall</w> <w lemma="through" pos="acp-p" xml:id="a02262-039-b-0580">through</w> <w lemma="all" pos="d" xml:id="a02262-039-b-0590">all</w> <w lemma="the" pos="d" xml:id="a02262-039-b-0600">the</w> <w lemma="round" pos="j" xml:id="a02262-039-b-0610">round</w> <w lemma="of" pos="acp-p" xml:id="a02262-039-b-0620">of</w> <w lemma="earth" pos="n1" xml:id="a02262-039-b-0630">earth</w> </l> <l n="260" xml:id="a02262-e117470"> <w lemma="sing" pos="vvi" xml:id="a02262-039-b-0640">sing</w> <w lemma="of" pos="acp-p" xml:id="a02262-039-b-0650">of</w> <w lemma="that" pos="cs" xml:id="a02262-039-b-0660">that</w> <w lemma="heavenly" pos="j" xml:id="a02262-039-b-0670">heavenly</w> <w lemma="love" pos="n1" xml:id="a02262-039-b-0680">love</w> <pc xml:id="a02262-039-b-0690">,</pc> <w lemma="and" pos="cc" xml:id="a02262-039-b-0700">and</w> <w lemma="sacred" pos="j" xml:id="a02262-039-b-0710">sacred</w> <w lemma="birth" pos="n1" xml:id="a02262-039-b-0720">birth</w> <pc xml:id="a02262-039-b-0730" unit="sentence">.</pc> </l> <l xml:id="a02262-e117480"> <w lemma="what" pos="crq-q" xml:id="a02262-039-b-0740">what</w> <w lemma="female" pos="j" xml:id="a02262-039-b-0750">female</w> <w lemma="glory" pos="n1" xml:id="a02262-039-b-0760">glory</w> <w lemma="parallel" pos="vvz" xml:id="a02262-039-b-0770">parallels</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-0780">thy</w> <w lemma="worth" pos="n1" xml:id="a02262-039-b-0790">worth</w> <pc xml:id="a02262-039-b-0800" unit="sentence">!</pc> </l> <l xml:id="a02262-e117490"> <w lemma="so" pos="av" xml:id="a02262-039-b-0810">so</w> <w lemma="grow" pos="vvd" xml:id="a02262-039-b-0820">grew</w> <w lemma="a" pos="d" xml:id="a02262-039-b-0830">a</w> <w lemma="mother" pos="n1" xml:id="a02262-039-b-0840">mother</w> <pc xml:id="a02262-039-b-0850">,</pc> <w lemma="such" pos="d" xml:id="a02262-039-b-0860">such</w> <w lemma="a" pos="d" xml:id="a02262-039-b-0870">a</w> <w lemma="son" pos="n1" xml:id="a02262-039-b-0880">son</w> <w lemma="bring" pos="vvd" xml:id="a02262-039-b-0890">brought</w> <w lemma="forth" pos="av" xml:id="a02262-039-b-0900">forth</w> <pc xml:id="a02262-039-b-0910" unit="sentence">!</pc> </l> <l xml:id="a02262-e117500"> <w lemma="she" pos="pns" xml:id="a02262-039-b-0920">she</w> <w lemma="who" pos="crq-r" xml:id="a02262-039-b-0930">who</w> <w lemma="prove" pos="vvd" xml:id="a02262-039-b-0940" reg="proved">prov'd</w> <w lemma="fruitful" pos="j" xml:id="a02262-039-b-0950" reg="fruitful">fruitfull</w> <w lemma="in" pos="acp-p" xml:id="a02262-039-b-0960">in</w> <w lemma="the" pos="d" xml:id="a02262-039-b-0970" reg="th'" type="contract1">th'</w> <w xml:id="a02262-039-b-0970c" type="contract2" lemma="extreme" pos="n1_j" reg="extreme" join="left">extreame</w> <w lemma="of" pos="acp-p" xml:id="a02262-039-b-0980">of</w> <w lemma="age" pos="n1" xml:id="a02262-039-b-0990">age</w> <pc xml:id="a02262-039-b-1000">,</pc> </l> <l xml:id="a02262-e117510"> <w lemma="and" pos="cc" xml:id="a02262-039-b-1010">and</w> <w lemma="find" pos="vvd" xml:id="a02262-039-b-1020">found</w> <w lemma="the" pos="d" xml:id="a02262-039-b-1030">the</w> <w lemma="truth" pos="n1" xml:id="a02262-039-b-1040">truth</w> <w lemma="of" pos="acp-p" xml:id="a02262-039-b-1050">of</w> <w lemma="that" pos="cs" xml:id="a02262-039-b-1060">that</w> <w lemma="despise" pos="j_vn" xml:id="a02262-039-b-1070" reg="despised">despis'd</w> <w lemma="presage" pos="n1" xml:id="a02262-039-b-1080">presage</w> <pc xml:id="a02262-039-b-1090">:</pc> </l> <l n="265" xml:id="a02262-e117520"> <w lemma="she" pos="pns" xml:id="a02262-039-b-1100">she</w> <pc xml:id="a02262-039-b-1110">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-039-b-1120">whose</w> <w lemma="sweet" pos="j" xml:id="a02262-039-b-1130">sweet</w> <w lemma="babe" pos="n1" xml:id="a02262-039-b-1140">babe</w> <pc xml:id="a02262-039-b-1150">,</pc> <w lemma="expose" pos="vvn" xml:id="a02262-039-b-1160" reg="exposed">expos'd</w> <w lemma="among" pos="acp-p" xml:id="a02262-039-b-1170">among</w> <w lemma="the" pos="d" xml:id="a02262-039-b-1180">the</w> <w lemma="reed" pos="n2" xml:id="a02262-039-b-1190">reeds</w> </l> <l xml:id="a02262-e117530"> <w lemma="which" pos="crq-r" xml:id="a02262-039-b-1200">which</w> <w lemma="ancient" pos="j" xml:id="a02262-039-b-1210">ancient</w> <w lemma="nilus" pos="n1-nn" xml:id="a02262-039-b-1220">nilus</w> <w lemma="with" pos="acp-p" xml:id="a02262-039-b-1230">with</w> <w lemma="his" pos="po" xml:id="a02262-039-b-1240">his</w> <w lemma="moisture" pos="n1" xml:id="a02262-039-b-1250">moisture</w> <w lemma="feed" pos="vvz" xml:id="a02262-039-b-1260">feeds</w> <pc xml:id="a02262-039-b-1270">,</pc> </l> <l xml:id="a02262-e117540"> <w lemma="who" pos="crq-r" xml:id="a02262-039-b-1280">who</w> <w lemma="then" pos="av" xml:id="a02262-039-b-1290">then</w> <pc xml:id="a02262-039-b-1300">,</pc> <w lemma="a" pos="d" xml:id="a02262-039-b-1310">a</w> <w lemma="smile" pos="j_vg" xml:id="a02262-039-b-1320">smiling</w> <w lemma="infant" pos="n1" xml:id="a02262-039-b-1330">infant</w> <pc xml:id="a02262-039-b-1340">,</pc> <w lemma="overcome" pos="vvd" xml:id="a02262-039-b-1350">overcame</w> </l> <l xml:id="a02262-e117550"> <w lemma="the" pos="d" xml:id="a02262-039-b-1360">the</w> <w lemma="threaten" pos="j_vg" xml:id="a02262-039-b-1370" reg="threatening">threatning</w> <w lemma="flood" pos="n1" xml:id="a02262-039-b-1380" reg="flood">floud</w> <pc xml:id="a02262-039-b-1390">;</pc> <w lemma="aspire" pos="vvn" xml:id="a02262-039-b-1400" reg="aspired">aspir'd</w> <w lemma="not" pos="xx" xml:id="a02262-039-b-1410">not</w> <w lemma="to" pos="acp-p" xml:id="a02262-039-b-1420">to</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-1430">thy</w> <w lemma="fame" pos="n1" xml:id="a02262-039-b-1440">fame</w> <pc xml:id="a02262-039-b-1450">,</pc> </l> <l xml:id="a02262-e117560"> <w lemma="but" pos="acp-cc" xml:id="a02262-039-b-1460">but</w> <w lemma="these" pos="d" xml:id="a02262-039-b-1470">these</w> <w lemma="expression" pos="n2" xml:id="a02262-039-b-1480">expressions</w> <w lemma="be" pos="vvb" xml:id="a02262-039-b-1490">are</w> <w lemma="for" pos="acp-p" xml:id="a02262-039-b-1500">for</w> <w lemma="thou" pos="pno" xml:id="a02262-039-b-1510">thee</w> <w lemma="too" pos="av" xml:id="a02262-039-b-1520">too</w> <w lemma="low" pos="j" xml:id="a02262-039-b-1530">low</w> <pc xml:id="a02262-039-b-1540">;</pc> </l> <l n="270" xml:id="a02262-e117570"> <w lemma="the" pos="d" xml:id="a02262-039-b-1550">the</w> <w lemma="open" pos="j_vg" xml:id="a02262-039-b-1560" reg="opening">op'ning</w> <w lemma="heaven" pos="n2" xml:id="a02262-039-b-1570">heavens</w> <w lemma="do" pos="vvd" xml:id="a02262-039-b-1580">did</w> <w lemma="their" pos="po" xml:id="a02262-039-b-1590">their</w> <w lemma="observance" pos="n1" xml:id="a02262-039-b-1600">observance</w> <w lemma="show" pos="vvi" xml:id="a02262-039-b-1610">show</w> <pc xml:id="a02262-039-b-1620">:</pc> </l> <l xml:id="a02262-e117580"> <w lemma="those" pos="d" xml:id="a02262-039-b-1630">those</w> <w lemma="radiant" pos="j" xml:id="a02262-039-b-1640">radiant</w> <w lemma="troop" pos="n2" xml:id="a02262-039-b-1650" reg="troops">troopes</w> <pc xml:id="a02262-039-b-1660">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-039-b-1670">which</w> <w lemma="darkness" pos="n1" xml:id="a02262-039-b-1680" reg="darkness">darknesse</w> <w lemma="put" pos="vvd" xml:id="a02262-039-b-1690">put</w> <w lemma="to" pos="acp-p" xml:id="a02262-039-b-1700">to</w> <w lemma="flight" pos="n1" xml:id="a02262-039-b-1710">flight</w> <pc xml:id="a02262-039-b-1720">,</pc> </l> <l xml:id="a02262-e117590"> <w lemma="thy" pos="po" xml:id="a02262-039-b-1730">thy</w> <w lemma="throw" pos="n2" xml:id="a02262-039-b-1740">throws</w> <w lemma="assist" pos="vvn" xml:id="a02262-039-b-1750">assisted</w> <w lemma="in" pos="acp-p" xml:id="a02262-039-b-1760">in</w> <w lemma="that" pos="d" xml:id="a02262-039-b-1770">that</w> <w lemma="festive" pos="j" xml:id="a02262-039-b-1780">festive</w> <w lemma="night" pos="n1" xml:id="a02262-039-b-1790">night</w> <pc xml:id="a02262-039-b-1800">:</pc> </l> <l xml:id="a02262-e117600"> <w lemma="who" pos="crq-r" xml:id="a02262-039-b-1810">who</w> <w lemma="over" pos="acp-p" xml:id="a02262-039-b-1820">over</w> <w lemma="thy" pos="po" xml:id="a02262-039-b-1830">thy</w> <w lemma="adore" pos="j_vn" xml:id="a02262-039-b-1840">adored</w> <w lemma="infant" pos="n1" xml:id="a02262-039-b-1850">infant</w> <w lemma="hang" pos="vvn" xml:id="a02262-039-b-1860">hung</w> </l> <l xml:id="a02262-e117610"> <w lemma="with" pos="acp-p" xml:id="a02262-039-b-1870">with</w> <w lemma="golden" pos="j" xml:id="a02262-039-b-1880">golden</w> <w lemma="wing" pos="n2" xml:id="a02262-039-b-1890">wings</w> <pc xml:id="a02262-039-b-1900">,</pc> <w lemma="and" pos="cc" xml:id="a02262-039-b-1910">and</w> <w lemma="allelujah" pos="n2" xml:id="a02262-039-b-1920" reg="allelujahs">allelujah's</w> <w lemma="sing" pos="vvn" xml:id="a02262-039-b-1930">sung</w> <pc xml:id="a02262-039-b-1940">:</pc> </l> <l n="275" xml:id="a02262-e117620"> <w lemma="while" pos="cs" xml:id="a02262-039-b-1950">while</w> <w lemma="the" pos="d" xml:id="a02262-039-b-1960">the</w> <w lemma="old" pos="j" xml:id="a02262-039-b-1970">old</w> <w lemma="sky" pos="n1" xml:id="a02262-039-b-1980">sky</w> <pc xml:id="a02262-039-b-1990">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-039-b-2000">to</w> <w lemma="imitate" pos="vvi" xml:id="a02262-039-b-2010">imitate</w> <w lemma="that" pos="d" xml:id="a02262-039-b-2020">that</w> <w lemma="birth" pos="n1" xml:id="a02262-039-b-2030">birth</w> <pc xml:id="a02262-039-b-2040">,</pc> </l> <l xml:id="a02262-e117630"> <w lemma="bear" pos="vvd" xml:id="a02262-039-b-2050" reg="bore">bare</w> <w lemma="a" pos="d" xml:id="a02262-039-b-2060">a</w> <w lemma="new" pos="j" xml:id="a02262-039-b-2070">new</w> <w lemma="star" pos="n1" xml:id="a02262-039-b-2080" reg="star">starre</w> <w lemma="to" pos="acp-cs" xml:id="a02262-039-b-2090">to</w> <w lemma="amaze" pos="vvi" xml:id="a02262-039-b-2100">amaze</w> <w lemma="the" pos="d" xml:id="a02262-039-b-2110">the</w> <w lemma="wonder" pos="j_vg" xml:id="a02262-039-b-2120" reg="wondering">wondring</w> <w lemma="earth" pos="n1" xml:id="a02262-039-b-2130">earth</w> <pc xml:id="a02262-039-b-2140" unit="sentence">.</pc> </l> </sp> <pb facs="40" n="72" xml:id="a02262-040-a"/> <sp xml:id="a02262-e117640" who="a02262-mary"> <speaker> <w lemma="mary" pos="n1-nn" xml:id="a02262-040-a-0010">mary</w> <pc xml:id="a02262-040-a-0020" unit="sentence">.</pc> </speaker> <l xml:id="a02262-e117650"> <w lemma="sorrow" pos="n1" xml:id="a02262-040-a-0030">sorrow</w> <w lemma="be" pos="vvz" xml:id="a02262-040-a-0040">is</w> <w lemma="flee" pos="vvn" xml:id="a02262-040-a-0050">fled</w> <pc xml:id="a02262-040-a-0060">:</pc> <w lemma="joy" pos="n1" xml:id="a02262-040-a-0070">joy</w> <pc xml:id="a02262-040-a-0080">,</pc> <w lemma="a" pos="d" xml:id="a02262-040-a-0090">a</w> <w lemma="long" pos="j" xml:id="a02262-040-a-0100">long</w> <w lemma="banish" pos="j_vn" xml:id="a02262-040-a-0110" reg="banished">banish'd</w> <w lemma="guest" pos="n1" xml:id="a02262-040-a-0120">guest</w> <pc xml:id="a02262-040-a-0130">,</pc> </l> <l xml:id="a02262-e117660"> <w lemma="with" pos="acp-p" xml:id="a02262-040-a-0140">with</w> <w lemma="heavenly" pos="j" xml:id="a02262-040-a-0150">heavenly</w> <w lemma="rapture" pos="n1" xml:id="a02262-040-a-0160">rapture</w> <w lemma="fill" pos="vvz" xml:id="a02262-040-a-0170" reg="fills">fill's</w> <w lemma="my" pos="po" xml:id="a02262-040-a-0180">my</w> <w lemma="enlarge" pos="j_vn" xml:id="a02262-040-a-0190" reg="enlarged">inlarged</w> <w lemma="breast" pos="n1" xml:id="a02262-040-a-0200" reg="breast">brest</w> <pc xml:id="a02262-040-a-0210">:</pc> </l> <l xml:id="a02262-e117670"> <w lemma="more" pos="av-c_d" xml:id="a02262-040-a-0220">more</w> <w lemma="great" pos="j" xml:id="a02262-040-a-0230">great</w> <w lemma="than" pos="cs" xml:id="a02262-040-a-0240" reg="than">then</w> <w lemma="that" pos="cs" xml:id="a02262-040-a-0250">that</w> <w lemma="in" pos="acp-p" xml:id="a02262-040-a-0260">in</w> <w lemma="youth" pos="n1" xml:id="a02262-040-a-0270">youth</w> <pc xml:id="a02262-040-a-0280">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-040-a-0290">when</w> <w lemma="from" pos="acp-p" xml:id="a02262-040-a-0300">from</w> <w lemma="the" pos="d" xml:id="a02262-040-a-0310">the</w> <w lemma="sky" pos="n1" xml:id="a02262-040-a-0320">sky</w> </l> <l n="280" xml:id="a02262-e117680"> <w lemma="a" pos="d" xml:id="a02262-040-a-0330">an</w> <w lemma="angel" pos="n1" xml:id="a02262-040-a-0340">angel</w> <w lemma="bring" pos="vvd" xml:id="a02262-040-a-0350">brought</w> <w lemma="that" pos="cs" xml:id="a02262-040-a-0360">that</w> <w lemma="bless" pos="j_vn" xml:id="a02262-040-a-0370">blessed</w> <w lemma="embassy" pos="n1" xml:id="a02262-040-a-0380">embassy</w> <pc xml:id="a02262-040-a-0390">;</pc> </l> <l xml:id="a02262-e117690"> <w lemma="when" pos="crq-cs" xml:id="a02262-040-a-0400">when</w> <w lemma="shame" pos="n1" xml:id="a02262-040-a-0410">shame</w> <pc xml:id="a02262-040-a-0420">,</pc> <w lemma="not" pos="xx" xml:id="a02262-040-a-0430">not</w> <w lemma="soon" pos="av" xml:id="a02262-040-a-0440">soon</w> <w lemma="instruct" pos="vvn" xml:id="a02262-040-a-0450">instructed</w> <pc xml:id="a02262-040-a-0460">,</pc> <w lemma="blush" pos="vvn" xml:id="a02262-040-a-0470" reg="blushed">blush'd</w> <w lemma="for" pos="acp-p" xml:id="a02262-040-a-0480">for</w> <w lemma="fear" pos="n1" xml:id="a02262-040-a-0490" reg="fear">feare</w> <pc xml:id="a02262-040-a-0500">,</pc> </l> <l xml:id="a02262-e117700"> <w lemma="how" pos="crq-cs" xml:id="a02262-040-a-0510">how</w> <w lemma="i" pos="pns" xml:id="a02262-040-a-0520">i</w> <w lemma="a" pos="d" xml:id="a02262-040-a-0530">a</w> <w lemma="son" pos="n1" xml:id="a02262-040-a-0540">son</w> <w lemma="by" pos="acp-p" xml:id="a02262-040-a-0550">by</w> <w lemma="such" pos="d" xml:id="a02262-040-a-0560">such</w> <w lemma="a" pos="d" xml:id="a02262-040-a-0570">a</w> <w lemma="fate" pos="n1" xml:id="a02262-040-a-0580">fate</w> <w lemma="shall" pos="vmd" xml:id="a02262-040-a-0590">should</w> <w lemma="bear" pos="vvi" xml:id="a02262-040-a-0600" reg="bear">beare</w> <pc xml:id="a02262-040-a-0610" unit="sentence">.</pc> </l> <l xml:id="a02262-e117710"> <w lemma="i" pos="pns" xml:id="a02262-040-a-0620">i</w> <w lemma="great" pos="j-c" xml:id="a02262-040-a-0630">greater</w> <w lemma="thing" pos="n2" xml:id="a02262-040-a-0640">things</w> <w lemma="foresee" pos="vvi" xml:id="a02262-040-a-0650" reg="foresee">fore-see</w> <pc xml:id="a02262-040-a-0660">:</pc> <w lemma="my" pos="po" xml:id="a02262-040-a-0670">my</w> <w lemma="eye" pos="n2" xml:id="a02262-040-a-0680">eyes</w> <w lemma="behold" pos="vvb" xml:id="a02262-040-a-0690">behold</w> </l> <l xml:id="a02262-e117720"> <w lemma="whatever" pos="crq-r" xml:id="a02262-040-a-0700" reg="whatever">what ever</w> <w lemma="be" pos="vvz" xml:id="a02262-040-a-0710">is</w> <w lemma="by" pos="acp-p" xml:id="a02262-040-a-0720">by</w> <w lemma="destiny" pos="n1" xml:id="a02262-040-a-0730">destiny</w> <w lemma="enrol" pos="vvn" xml:id="a02262-040-a-0740" reg="enrolled">inrold</w> <pc xml:id="a02262-040-a-0750" unit="sentence">.</pc> </l> <l n="285" xml:id="a02262-e117730"> <w lemma="with" pos="acp-p" xml:id="a02262-040-a-0760">with</w> <w lemma="troop" pos="n2" xml:id="a02262-040-a-0770">troops</w> <w lemma="of" pos="acp-p" xml:id="a02262-040-a-0780">of</w> <w lemma="pious" pos="j" xml:id="a02262-040-a-0790">pious</w> <w lemma="soul" pos="n2" xml:id="a02262-040-a-0800" reg="souls">soules</w> <pc xml:id="a02262-040-a-0810">,</pc> <w lemma="more" pos="av-c_d" xml:id="a02262-040-a-0820">more</w> <w lemma="great" pos="j" xml:id="a02262-040-a-0830">great</w> <w lemma="than" pos="cs" xml:id="a02262-040-a-0840" reg="than">then</w> <w lemma="they" pos="pns" xml:id="a02262-040-a-0850">they</w> <pc xml:id="a02262-040-a-0860">,</pc> </l> <l xml:id="a02262-e117740"> <w lemma="thou" pos="pns" xml:id="a02262-040-a-0870">thou</w> <w lemma="to" pos="acp-p" xml:id="a02262-040-a-0880">to</w> <w lemma="felicity" pos="n1" xml:id="a02262-040-a-0890">felicity</w> <w lemma="shall" pos="vm2" xml:id="a02262-040-a-0900">shalt</w> <w lemma="lead" pos="vvi" xml:id="a02262-040-a-0910">lead</w> <w lemma="the" pos="d" xml:id="a02262-040-a-0920">the</w> <w lemma="way" pos="n1" xml:id="a02262-040-a-0930">way</w> <pc xml:id="a02262-040-a-0940" unit="sentence">.</pc> </l> <l xml:id="a02262-e117750"> <w lemma="a" pos="d" xml:id="a02262-040-a-0950">a</w> <w lemma="holy" pos="j" xml:id="a02262-040-a-0960">holy</w> <w lemma="people" pos="n1" xml:id="a02262-040-a-0970">people</w> <w lemma="shall" pos="vmb" xml:id="a02262-040-a-0980">shall</w> <w lemma="obey" pos="vvi" xml:id="a02262-040-a-0990">obey</w> <w lemma="thy" pos="po" xml:id="a02262-040-a-1000">thy</w> <w lemma="throne" pos="n1" xml:id="a02262-040-a-1010">throne</w> <pc xml:id="a02262-040-a-1020">;</pc> </l> <l xml:id="a02262-e117760"> <w lemma="and" pos="cc" xml:id="a02262-040-a-1030">and</w> <w lemma="heaven" pos="n1" xml:id="a02262-040-a-1040">heaven</w> <w lemma="itself" pos="px" xml:id="a02262-040-a-1050" reg="itself">it selfe</w> <w lemma="surrender" pos="vvi" xml:id="a02262-040-a-1060">surrender</w> <w lemma="thou" pos="pno" xml:id="a02262-040-a-1070">thee</w> <w lemma="thy" pos="po" xml:id="a02262-040-a-1080">thy</w> <w lemma="own" pos="d" xml:id="a02262-040-a-1090">own</w> <pc xml:id="a02262-040-a-1100" unit="sentence">.</pc> </l> <l xml:id="a02262-e117770"> <w lemma="subject" pos="vvn" xml:id="a02262-040-a-1110">subjected</w> <w lemma="death" pos="n1" xml:id="a02262-040-a-1120">death</w> <w lemma="thy" pos="po" xml:id="a02262-040-a-1130">thy</w> <w lemma="triumph" pos="n1" xml:id="a02262-040-a-1140">triumph</w> <w lemma="now" pos="av" xml:id="a02262-040-a-1150">now</w> <w lemma="attend" pos="vvz" xml:id="a02262-040-a-1160">attends</w> <pc xml:id="a02262-040-a-1170">,</pc> </l> <l n="290" xml:id="a02262-e117780"> <w lemma="while" pos="cs" xml:id="a02262-040-a-1180">while</w> <w lemma="thou" pos="pns" xml:id="a02262-040-a-1190">thou</w> <w lemma="from" pos="acp-p" xml:id="a02262-040-a-1200">from</w> <w lemma="thy" pos="po" xml:id="a02262-040-a-1210">thy</w> <w lemma="demolish" pos="j_vn" xml:id="a02262-040-a-1220" reg="demolished">demolish'd</w> <w lemma="tomb" pos="n1" xml:id="a02262-040-a-1230" reg="tomb">tombe</w> <w lemma="ascend" pos="vvz" xml:id="a02262-040-a-1240">ascends</w> <pc xml:id="a02262-040-a-1250" unit="sentence">.</pc> </l> <l xml:id="a02262-e117790"> <w lemma="nor" pos="cc-x" xml:id="a02262-040-a-1260">nor</w> <w lemma="shall" pos="vm2" xml:id="a02262-040-a-1270">shalt</w> <w lemma="thou" pos="pns" xml:id="a02262-040-a-1280">thou</w> <w lemma="long" pos="vvb" xml:id="a02262-040-a-1290">long</w> <w lemma="be" pos="vvi" xml:id="a02262-040-a-1300">be</w> <w lemma="see" pos="vvn" xml:id="a02262-040-a-1310" reg="seen">seene</w> <w lemma="by" pos="acp-p" xml:id="a02262-040-a-1320">by</w> <w lemma="mortal" pos="j" xml:id="a02262-040-a-1330" reg="mortal">mortall</w> <w lemma="eye" pos="n2" xml:id="a02262-040-a-1340" reg="eyes">eies</w> <pc xml:id="a02262-040-a-1350">,</pc> </l> <l xml:id="a02262-e117800"> <w lemma="but" pos="acp-cc" xml:id="a02262-040-a-1360">but</w> <w lemma="in" pos="acp-p" xml:id="a02262-040-a-1370">in</w> <w lemma="perfection" pos="n1" xml:id="a02262-040-a-1380">perfection</w> <w lemma="mount" pos="vvi" xml:id="a02262-040-a-1390">mount</w> <w lemma="above" pos="acp-p" xml:id="a02262-040-a-1400">above</w> <w lemma="the" pos="d" xml:id="a02262-040-a-1410">the</w> <w lemma="sky" pos="n2" xml:id="a02262-040-a-1420">skies</w> <pc xml:id="a02262-040-a-1430">;</pc> </l> <l xml:id="a02262-e117810"> <w lemma="propitious" pos="j" xml:id="a02262-040-a-1440">propitious</w> <w lemma="ever" pos="av" xml:id="a02262-040-a-1450">ever</w> <pc xml:id="a02262-040-a-1460">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-040-a-1470">from</w> <w lemma="that" pos="d" xml:id="a02262-040-a-1480">that</w> <w lemma="height" pos="n1" xml:id="a02262-040-a-1490" reg="height">heighth</w> <w lemma="shall" pos="vm2" xml:id="a02262-040-a-1500">shalt</w> <w lemma="give" pos="vvi" xml:id="a02262-040-a-1510">give</w> </l> <l xml:id="a02262-e117820"> <w lemma="peace" pos="n1" xml:id="a02262-040-a-1520">peace</w> <w lemma="to" pos="acp-p" xml:id="a02262-040-a-1530">to</w> <w lemma="the" pos="d" xml:id="a02262-040-a-1540">the</w> <w lemma="world" pos="n1" xml:id="a02262-040-a-1550">world</w> <pc xml:id="a02262-040-a-1560">,</pc> <w lemma="instruct" pos="vvn" xml:id="a02262-040-a-1570">instructed</w> <w lemma="how" pos="crq-cs" xml:id="a02262-040-a-1580">how</w> <w lemma="to" pos="acp-cs" xml:id="a02262-040-a-1590">to</w> <w lemma="live" pos="vvi" xml:id="a02262-040-a-1600">live</w> <pc xml:id="a02262-040-a-1610" unit="sentence">.</pc> </l> <l n="295" xml:id="a02262-e117830"> <w lemma="a" pos="d" xml:id="a02262-040-a-1620">a</w> <w lemma="thousand" pos="crd" xml:id="a02262-040-a-1630">thousand</w> <w lemma="language" pos="n2" xml:id="a02262-040-a-1640">languages</w> <w lemma="shall" pos="vmb" xml:id="a02262-040-a-1650">shall</w> <w lemma="thou" pos="pno" xml:id="a02262-040-a-1660">thee</w> <w lemma="adore" pos="vvi" xml:id="a02262-040-a-1670">adore</w> <pc xml:id="a02262-040-a-1680">:</pc> </l> <l xml:id="a02262-e117840"> <w lemma="thy" pos="po" xml:id="a02262-040-a-1690">thy</w> <w lemma="empire" pos="n1" xml:id="a02262-040-a-1700">empire</w> <w lemma="know" pos="vvb" xml:id="a02262-040-a-1710">know</w> <w lemma="no" pos="d-x" xml:id="a02262-040-a-1720">no</w> <w lemma="bound" pos="n2" xml:id="a02262-040-a-1730">bounds</w> <pc xml:id="a02262-040-a-1740" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-040-a-1750">the</w> <w lemma="far" pos="j-s" xml:id="a02262-040-a-1760">farthest</w> <w lemma="shore" pos="n1" xml:id="a02262-040-a-1770">shore</w> </l> <l xml:id="a02262-e117850"> <w lemma="wash" pos="vvn" xml:id="a02262-040-a-1780" reg="washed">washt</w> <w lemma="by" pos="acp-p" xml:id="a02262-040-a-1790">by</w> <w lemma="the" pos="d" xml:id="a02262-040-a-1800">the</w> <w lemma="ocean" pos="n1" xml:id="a02262-040-a-1810">ocean</w> <pc xml:id="a02262-040-a-1820">,</pc> <w lemma="those" pos="d" xml:id="a02262-040-a-1830">those</w> <w lemma="who" pos="crq-r" xml:id="a02262-040-a-1840">who</w> <w lemma="day" pos="n2" xml:id="a02262-040-a-1850" reg="days">dayes</w> <w lemma="bright" pos="j" xml:id="a02262-040-a-1860">bright</w> <w lemma="flame" pos="n1" xml:id="a02262-040-a-1870">flame</w> </l> <l xml:id="a02262-e117860"> <w lemma="scarce" pos="av_j" xml:id="a02262-040-a-1880">scarce</w> <w lemma="warm" pos="vvz" xml:id="a02262-040-a-1890" reg="warms">warmes</w> <pc xml:id="a02262-040-a-1900">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-040-a-1910">shall</w> <w lemma="hear" pos="vvi" xml:id="a02262-040-a-1920" reg="hear">heare</w> <w lemma="the" pos="d" xml:id="a02262-040-a-1930">the</w> <w lemma="thunder" pos="n1" xml:id="a02262-040-a-1940">thunder</w> <w lemma="of" pos="acp-p" xml:id="a02262-040-a-1950">of</w> <w lemma="thy" pos="po" xml:id="a02262-040-a-1960">thy</w> <w lemma="name" pos="n1" xml:id="a02262-040-a-1970">name</w> <pc xml:id="a02262-040-a-1980" unit="sentence">.</pc> </l> <l xml:id="a02262-e117870"> <w lemma="licentious" pos="j" xml:id="a02262-040-a-1990">licentious</w> <w lemma="sword" pos="n1" xml:id="a02262-040-a-2000">sword</w> <pc xml:id="a02262-040-a-2010">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-040-a-2020">nor</w> <w lemma="hostile" pos="j" xml:id="a02262-040-a-2030" reg="hostile">hostill</w> <w lemma="fury" pos="n1" xml:id="a02262-040-a-2040">fury</w> <pc xml:id="a02262-040-a-2050">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-040-a-2060">shall</w> </l> <l n="300" xml:id="a02262-e117880"> <w lemma="prevail" pos="vvi" xml:id="a02262-040-a-2070" reg="prevail">prevaile</w> <w lemma="against" pos="acp-p" xml:id="a02262-040-a-2080">against</w> <w lemma="thou" pos="pno" xml:id="a02262-040-a-2090">thee</w> <pc xml:id="a02262-040-a-2100">:</pc> <w lemma="thou" pos="pns" xml:id="a02262-040-a-2110">thou</w> <pc xml:id="a02262-040-a-2120">,</pc> <w lemma="the" pos="d" xml:id="a02262-040-a-2130">the</w> <w lemma="lord" pos="n1" xml:id="a02262-040-a-2140">lord</w> <w lemma="of" pos="acp-p" xml:id="a02262-040-a-2150">of</w> <w lemma="all" pos="d" xml:id="a02262-040-a-2160">all</w> <pc xml:id="a02262-040-a-2170" unit="sentence">.</pc> </l> <pb facs="40" n="73" xml:id="a02262-040-b"/> <l xml:id="a02262-e117890"> <w lemma="those" pos="d" xml:id="a02262-040-b-0010">those</w> <w lemma="tyrant" pos="n2" xml:id="a02262-040-b-0020">tyrants</w> <pc xml:id="a02262-040-b-0030">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-040-b-0040">whom</w> <w lemma="the" pos="d" xml:id="a02262-040-b-0050">the</w> <w lemma="vanquish" pos="j_vn" xml:id="a02262-040-b-0060" reg="vanquished">vanquisht</w> <w lemma="world" pos="n2" xml:id="a02262-040-b-0070">worlds</w> <w lemma="obey" pos="vvi" xml:id="a02262-040-b-0080" reg="obey">obay</w> <pc xml:id="a02262-040-b-0090">,</pc> </l> <l xml:id="a02262-e117900"> <w lemma="before" pos="acp-cs" xml:id="a02262-040-b-0100">before</w> <w lemma="thy" pos="po" xml:id="a02262-040-b-0110">thy</w> <w lemma="foot" pos="n2" xml:id="a02262-040-b-0120" reg="feet">feete</w> <w lemma="shall" pos="vmb" xml:id="a02262-040-b-0130">shall</w> <w lemma="caesar" pos="n1g-nn" xml:id="a02262-040-b-0140" reg="caesar's">caesars</w> <w lemma="sceptre" pos="n1" xml:id="a02262-040-b-0150" reg="sceptre">scepter</w> <w lemma="lie" pos="vvd" xml:id="a02262-040-b-0160">lay</w> <pc xml:id="a02262-040-b-0170" unit="sentence">.</pc> </l> <l xml:id="a02262-e117910"> <w lemma="the" pos="d" xml:id="a02262-040-b-0180">the</w> <w lemma="time" pos="n1" xml:id="a02262-040-b-0190">time</w> <w lemma="draw" pos="vvz" xml:id="a02262-040-b-0200">draws</w> <w lemma="on" pos="acp-av" xml:id="a02262-040-b-0210">on</w> <pc xml:id="a02262-040-b-0220">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-040-b-0230">in</w> <w lemma="which" pos="crq-r" xml:id="a02262-040-b-0240">which</w> <w lemma="itself" pos="px" xml:id="a02262-040-b-0250" reg="itself">it selfe</w> <w lemma="must" pos="vmb" xml:id="a02262-040-b-0260">must</w> <w lemma="end" pos="vvi" xml:id="a02262-040-b-0270">end</w> <pc xml:id="a02262-040-b-0280">,</pc> </l> <l xml:id="a02262-e117920"> <w lemma="when" pos="crq-cs" xml:id="a02262-040-b-0290">when</w> <w lemma="thou" pos="pns" xml:id="a02262-040-b-0300">thou</w> <w lemma="shall" pos="vm2" xml:id="a02262-040-b-0310">shalt</w> <w lemma="in" pos="acp-p" xml:id="a02262-040-b-0320">in</w> <w lemma="a" pos="d" xml:id="a02262-040-b-0330">a</w> <w lemma="throne" pos="n1" xml:id="a02262-040-b-0340">throne</w> <w lemma="of" pos="acp-p" xml:id="a02262-040-b-0350">of</w> <w lemma="cloud" pos="n2" xml:id="a02262-040-b-0360">clouds</w> <w lemma="descend" pos="vvb" xml:id="a02262-040-b-0370">descend</w> </l> <l n="305" xml:id="a02262-e117930"> <w lemma="to" pos="acp-cs" xml:id="a02262-040-b-0380">to</w> <w lemma="judge" pos="vvi" xml:id="a02262-040-b-0390">judge</w> <w lemma="the" pos="d" xml:id="a02262-040-b-0400">the</w> <w lemma="earth" pos="n1" xml:id="a02262-040-b-0410">earth</w> <pc xml:id="a02262-040-b-0420" unit="sentence">.</pc> <w lemma="in" pos="acp-p" xml:id="a02262-040-b-0430">in</w> <w lemma="that" pos="cs" xml:id="a02262-040-b-0440">that</w> <w lemma="reform" pos="j_vn" xml:id="a02262-040-b-0450" reg="reform">reformed</w> <w lemma="world" pos="n1" xml:id="a02262-040-b-0460">world</w> <pc xml:id="a02262-040-b-0470">,</pc> </l> <l xml:id="a02262-e117940"> <w lemma="those" pos="d" xml:id="a02262-040-b-0480">those</w> <w lemma="by" pos="acp-p" xml:id="a02262-040-b-0490">by</w> <w lemma="their" pos="po" xml:id="a02262-040-b-0500">their</w> <w lemma="sin" pos="n2" xml:id="a02262-040-b-0510">sins</w> <w lemma="infect" pos="vvn" 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pos="vv2" xml:id="a02262-040-b-0670">hast</w> <w lemma="cleanse" pos="vvn" xml:id="a02262-040-b-0680" reg="cleansed">cleans'd</w> <pc xml:id="a02262-040-b-0690">,</pc> <w lemma="enjoy" pos="vvb" xml:id="a02262-040-b-0700" reg="enjoy">injoy</w> <w lemma="perpetual" pos="j" xml:id="a02262-040-b-0710" reg="perpetual">perpetuall</w> <w lemma="day" pos="n1" xml:id="a02262-040-b-0720">day</w> <pc xml:id="a02262-040-b-0730" unit="sentence">.</pc> </l> </sp> </div> <trailer xml:id="a02262-e117970"> <w lemma="the" pos="d" xml:id="a02262-040-b-0740">the</w> <w lemma="end" pos="n1" xml:id="a02262-040-b-0750">end</w> <pc xml:id="a02262-040-b-0760" unit="sentence"/> </trailer> </div> <div type="notes" xml:id="a02262-e117980"> <pb facs="41" xml:id="a02262-041-a"/> <p xml:id="a02262-e117990"> <w lemma="the" pos="d" xml:id="a02262-041-a-0010">the</w> <w lemma="tragedy" pos="n1" xml:id="a02262-041-a-0020" reg="tragedy">tragedie</w> <w lemma="of" pos="acp-p" xml:id="a02262-041-a-0030">of</w> <w 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lemma="prophecy" pos="n2" xml:id="a02262-041-b-0990" reg="prophecies">prophesies</w> <w lemma="inform" pos="vvn" xml:id="a02262-041-b-1000">informed</w> <w lemma="of" pos="acp-p" xml:id="a02262-041-b-1010">of</w> <w lemma="the" pos="d" xml:id="a02262-041-b-1020">the</w> <w lemma="birth" pos="n1" xml:id="a02262-041-b-1030">birth</w> <w lemma="of" pos="acp-p" xml:id="a02262-041-b-1040">of</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-041-b-1050">christ</w> <pc xml:id="a02262-041-b-1060">,</pc> <w lemma="and" pos="cc" xml:id="a02262-041-b-1070">and</w> <w lemma="apparition" pos="n1" xml:id="a02262-041-b-1080">apparition</w> <w lemma="of" pos="acp-p" xml:id="a02262-041-b-1090">of</w> <w lemma="that" pos="d" xml:id="a02262-041-b-1100">that</w> <w lemma="narrative" pos="j" xml:id="a02262-041-b-1110">narrative</w> <w lemma="star" pos="n1" xml:id="a02262-041-b-1120" reg="star">starre</w> <pc xml:id="a02262-041-b-1130">:</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-041-b-1140">but</w> <w lemma="more" pos="d-c" xml:id="a02262-041-b-1150">more</w> <w lemma="consonant" pos="n1" xml:id="a02262-041-b-1160">consonant</w> <w lemma="to" pos="acp-p" xml:id="a02262-041-b-1170">to</w> <w lemma="the" pos="d" xml:id="a02262-041-b-1180">the</w> <w lemma="truth" pos="n1" xml:id="a02262-041-b-1190">truth</w> <pc xml:id="a02262-041-b-1200">,</pc> <w lemma="that" pos="cs" xml:id="a02262-041-b-1210">that</w> <w lemma="they" pos="pns" xml:id="a02262-041-b-1220">they</w> <w lemma="receive" pos="vvd" xml:id="a02262-041-b-1230">received</w> <w lemma="it" pos="pn" xml:id="a02262-041-b-1240">it</w> <w lemma="from" pos="acp-p" xml:id="a02262-041-b-1250">from</w> <w lemma="divine" pos="j" xml:id="a02262-041-b-1260">divine</w> <w lemma="inspiration" pos="n1" xml:id="a02262-041-b-1270">inspiration</w> <pc xml:id="a02262-041-b-1280">.</pc> </p> <p xml:id="a02262-e118030"> <w lemma="ver." pos="n-ab" xml:id="a02262-041-b-1290">ver.</w> <pc xml:id="a02262-041-b-1300" unit="sentence"/> <w lemma="34." pos="crd" xml:id="a02262-041-b-1310">34.</w> <pc xml:id="a02262-041-b-1320" unit="sentence"/> <w lemma="my" pos="po" xml:id="a02262-041-b-1330">my</w> <w lemma="star" pos="n1" xml:id="a02262-041-b-1340" reg="star">starre</w> <pc xml:id="a02262-041-b-1350">]</pc> <w lemma="none" pos="pi-x" xml:id="a02262-041-b-1360">none</w> <w lemma="of" pos="acp-p" xml:id="a02262-041-b-1370">of</w> <w lemma="those" pos="d" xml:id="a02262-041-b-1380">those</w> <w lemma="which" pos="crq-r" xml:id="a02262-041-b-1390">which</w> <w lemma="adorn" pos="vvd" xml:id="a02262-041-b-1400" reg="adorn">adorne</w> <w lemma="the" pos="d" xml:id="a02262-041-b-1410">the</w> <w lemma="firmament" pos="n1" xml:id="a02262-041-b-1420">firmament</w> <pc xml:id="a02262-041-b-1430">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-041-b-1440">nor</w> <w lemma="comet" pos="n1" xml:id="a02262-041-b-1450">comet</w> <pc xml:id="a02262-041-b-1460">,</pc> <w lemma="proceed" pos="vvg" xml:id="a02262-041-b-1470">proceeding</w> <w lemma="from" pos="acp-p" xml:id="a02262-041-b-1480">from</w> <w lemma="condense" pos="j_vn" xml:id="a02262-041-b-1490">condensed</w> <w lemma="vapour" pos="n2" xml:id="a02262-041-b-1500" reg="vapours">vapors</w> <w lemma="inflame" pos="vvn" xml:id="a02262-041-b-1510">inflamed</w> <w lemma="in" pos="acp-p" xml:id="a02262-041-b-1520">in</w> <w lemma="the" pos="d" xml:id="a02262-041-b-1530">the</w> <w lemma="air" pos="n1" xml:id="a02262-041-b-1540" reg="air">aire</w> <pc xml:id="a02262-041-b-1550">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-041-b-1560">but</w> <w lemma="above" pos="acp-p" xml:id="a02262-041-b-1570">above</w> <w lemma="nature" pos="n1" xml:id="a02262-041-b-1580">nature</w> <pc xml:id="a02262-041-b-1590">,</pc> <w lemma="and" pos="cc" xml:id="a02262-041-b-1600">and</w> <w lemma="mere" pos="av_j" xml:id="a02262-041-b-1610" reg="merely">meerely</w> <w lemma="miraculous" pos="j" xml:id="a02262-041-b-1620">miraculous</w> <pc xml:id="a02262-041-b-1630">:</pc> <w lemma="which" pos="crq-r" xml:id="a02262-041-b-1640">which</w> <pc xml:id="a02262-041-b-1650">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-041-b-1660">as</w> <w lemma="they" pos="pns" xml:id="a02262-041-b-1670">they</w> <w lemma="write" pos="vvb" xml:id="a02262-041-b-1680">write</w> <pc xml:id="a02262-041-b-1690">,</pc> <w lemma="not" pos="xx" xml:id="a02262-041-b-1700">not</w> <w lemma="only" pos="av_j" xml:id="a02262-041-b-1710" reg="only">onely</w> <w lemma="illuminate" pos="vvn" xml:id="a02262-041-b-1720">illuminated</w> <w lemma="the" pos="d" xml:id="a02262-041-b-1730">the</w> <w lemma="eye" pos="n1" xml:id="a02262-041-b-1740">eye</w> <pc xml:id="a02262-041-b-1750">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-041-b-1760">but</w> <w lemma="the" pos="d" xml:id="a02262-041-b-1770">the</w> <w lemma="understanding" pos="n1" xml:id="a02262-041-b-1780">understanding</w> <pc xml:id="a02262-041-b-1790">;</pc> <w lemma="excite" pos="vvd" xml:id="a02262-041-b-1800">excited</w> <w lemma="thereby" pos="av" xml:id="a02262-041-b-1810">thereby</w> <w lemma="to" pos="acp-p" xml:id="a02262-041-b-1820">to</w> <w lemma="that" pos="cs" xml:id="a02262-041-b-1830">that</w> <w lemma="heavenly" pos="j" xml:id="a02262-041-b-1840">heavenly</w> <w lemma="inquisition" pos="n1" xml:id="a02262-041-b-1850">inquisition</w> <pc xml:id="a02262-041-b-1860" unit="sentence">.</pc> <w lemma="some" pos="d" xml:id="a02262-041-b-1870">some</w> <w lemma="will" pos="vmb" xml:id="a02262-041-b-1880">will</w> <w lemma="have" pos="vvi" xml:id="a02262-041-b-1890">have</w> <w lemma="it" pos="pn" xml:id="a02262-041-b-1900">it</w> <w lemma="a" pos="d" xml:id="a02262-041-b-1910">an</w> <w lemma="angel" pos="n1" xml:id="a02262-041-b-1920">angel</w> <w lemma="in" pos="acp-p" xml:id="a02262-041-b-1930">in</w> <w lemma="that" pos="d" xml:id="a02262-041-b-1940">that</w> <w lemma="form" pos="n1" xml:id="a02262-041-b-1950" reg="form">forme</w> <pc xml:id="a02262-041-b-1960" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-041-b-1970">the</w> <w lemma="excellency" pos="n1" xml:id="a02262-041-b-1980" reg="excellency">excellencie</w> <w lemma="whereof" pos="crq-cs" xml:id="a02262-041-b-1990">whereof</w> <w lemma="be" pos="vvz" xml:id="a02262-041-b-2000">is</w> <w lemma="thus" pos="av" xml:id="a02262-041-b-2010">thus</w> <w lemma="describe" pos="vvn" xml:id="a02262-041-b-2020">described</w> <w lemma="by" pos="acp-p" xml:id="a02262-041-b-2030">by</w> <w lemma="prudentius" pos="n1-nn" xml:id="a02262-041-b-2040" rendition="#hi">prudentius</w> <pc xml:id="a02262-041-b-2050" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e118040"> <pb facs="42" n="76" xml:id="a02262-042-a"/> <l xml:id="a02262-e118050"> <w lemma="this" pos="d" xml:id="a02262-042-a-0010">this</w> <pc xml:id="a02262-042-a-0020">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-042-a-0030">which</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-a-0040">in</w> <w lemma="beam" pos="n2" xml:id="a02262-042-a-0050" reg="beams">beames</w> <w lemma="and" pos="cc" xml:id="a02262-042-a-0060">and</w> <w lemma="beauty" pos="n1" xml:id="a02262-042-a-0070">beauty</w> <w lemma="far" pos="av_j" xml:id="a02262-042-a-0080">far</w> </l> <l xml:id="a02262-e118060"> <w lemma="excel" pos="vvd" xml:id="a02262-042-a-0090" reg="excelled">exceld</w> <w lemma="the" pos="d" xml:id="a02262-042-a-0100">the</w> <w lemma="sun" pos="n1g" xml:id="a02262-042-a-0110" reg="sun's">sunnes</w> <w lemma="flame-bearing" pos="j" xml:id="a02262-042-a-0120">flame-bearing</w> <w lemma="car" pos="n1" xml:id="a02262-042-a-0130">car</w> <pc xml:id="a02262-042-a-0140">,</pc> </l> <l xml:id="a02262-e118070"> <w lemma="show" pos="vvd" xml:id="a02262-042-a-0150" reg="showed">shew'd</w> <w lemma="god" pos="n1g-nn" xml:id="a02262-042-a-0160" reg="god's">gods</w> <w lemma="descent" pos="n1" xml:id="a02262-042-a-0170">descent</w> <w lemma="from" pos="acp-p" xml:id="a02262-042-a-0180">from</w> <w lemma="heaven" pos="n1" xml:id="a02262-042-a-0190">heaven</w> <w lemma="to" pos="acp-p" xml:id="a02262-042-a-0200">to</w> <w lemma="earth" pos="n1" xml:id="a02262-042-a-0210">earth</w> <pc xml:id="a02262-042-a-0220">,</pc> </l> <l xml:id="a02262-e118080"> <w lemma="accept" pos="n1_vg" xml:id="a02262-042-a-0230">accepting</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-a-0240">of</w> <w lemma="a" pos="d" xml:id="a02262-042-a-0250">a</w> <w lemma="humane" pos="j" xml:id="a02262-042-a-0260" reg="human">humane</w> <w lemma="birth" pos="n1" xml:id="a02262-042-a-0270">birth</w> <pc xml:id="a02262-042-a-0280" unit="sentence">.</pc> </l> <l xml:id="a02262-e118090"> <w lemma="no" pos="d-x" xml:id="a02262-042-a-0290">no</w> <w lemma="servant" pos="n1" xml:id="a02262-042-a-0300">servant</w> <w lemma="to" pos="acp-p" xml:id="a02262-042-a-0310">to</w> <w lemma="the" pos="d" xml:id="a02262-042-a-0320">the</w> <w lemma="humorous" pos="j" xml:id="a02262-042-a-0330" reg="humorous">humerous</w> <w lemma="night" pos="n1" xml:id="a02262-042-a-0340">night</w> <pc xml:id="a02262-042-a-0350">,</pc> </l> <l xml:id="a02262-e118100"> <w lemma="nor" pos="cc-x" xml:id="a02262-042-a-0360">nor</w> <w lemma="follow" pos="vvg" xml:id="a02262-042-a-0370">following</w> <w lemma="phoebe" pos="n1g-nn" xml:id="a02262-042-a-0380">phoebe's</w> <w lemma="change" pos="vvg" xml:id="a02262-042-a-0390">changing</w> <w lemma="light" pos="n1" xml:id="a02262-042-a-0400">light</w> <pc xml:id="a02262-042-a-0410">;</pc> </l> <l xml:id="a02262-e118110"> <w lemma="but" pos="acp-cc" xml:id="a02262-042-a-0420">but</w> <w lemma="do" pos="vvd2" xml:id="a02262-042-a-0430">didst</w> <w lemma="thy" pos="po" xml:id="a02262-042-a-0440">thy</w> <w lemma="single" pos="j" xml:id="a02262-042-a-0450">single</w> <w lemma="lamp" pos="n1" xml:id="a02262-042-a-0460">lamp</w> <w lemma="display" pos="vvi" xml:id="a02262-042-a-0470">display</w> </l> <l xml:id="a02262-e118120"> <w lemma="to" pos="acp-cs" xml:id="a02262-042-a-0480">to</w> <w lemma="guide" pos="vvi" xml:id="a02262-042-a-0490">guide</w> <w lemma="the" pos="d" xml:id="a02262-042-a-0500">the</w> <w lemma="motion" pos="n1" xml:id="a02262-042-a-0510">motion</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-a-0520">of</w> <w lemma="the" pos="d" xml:id="a02262-042-a-0530">the</w> <w lemma="day" pos="n1" xml:id="a02262-042-a-0540">day</w> <pc xml:id="a02262-042-a-0550" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e118130"> <w lemma="he" pos="pno" xml:id="a02262-042-a-0560" reg="him">hym</w> <w lemma="epiphaniae" pos="fw-la" xml:id="a02262-042-a-0570">epiphaniae</w> <pc xml:id="a02262-042-a-0580" unit="sentence">.</pc> </bibl> <p xml:id="a02262-e118140"> <w lemma="it" pos="pn" xml:id="a02262-042-a-0590">it</w> <w lemma="be" pos="vvz" xml:id="a02262-042-a-0600">is</w> <w lemma="probable" pos="j" xml:id="a02262-042-a-0610">probable</w> <w lemma="that" pos="cs" xml:id="a02262-042-a-0620">that</w> <w lemma="this" pos="d" xml:id="a02262-042-a-0630">this</w> <w lemma="star" pos="n1" xml:id="a02262-042-a-0640" reg="star">starre</w> <w lemma="continue" pos="vvd" xml:id="a02262-042-a-0650">continued</w> <w lemma="not" pos="xx" xml:id="a02262-042-a-0660">not</w> <w lemma="above" pos="acp-p" xml:id="a02262-042-a-0670">above</w> <w lemma="thirteen" pos="crd" xml:id="a02262-042-a-0680" reg="thirteen">thirteene</w> <w lemma="day" pos="n2" xml:id="a02262-042-a-0690" reg="days">dayes</w> <pc xml:id="a02262-042-a-0700">,</pc> <w lemma="if" pos="cs" xml:id="a02262-042-a-0710">if</w> <w lemma="we" pos="pns" xml:id="a02262-042-a-0720">we</w> <w lemma="may" pos="vmb" xml:id="a02262-042-a-0730">may</w> <w lemma="believe" pos="vvi" xml:id="a02262-042-a-0740" reg="believe">beleeve</w> <w lemma="that" pos="d" xml:id="a02262-042-a-0750">that</w> <w lemma="tradition" pos="n1" xml:id="a02262-042-a-0760">tradition</w> <pc xml:id="a02262-042-a-0770">,</pc> <w lemma="how" pos="crq-cs" xml:id="a02262-042-a-0780">how</w> <w lemma="the" pos="d" xml:id="a02262-042-a-0790">the</w> <w lemma="magi" pos="n2" xml:id="a02262-042-a-0800">magi</w> <w lemma="be" pos="vvd" xml:id="a02262-042-a-0810">were</w> <w lemma="so" pos="av" xml:id="a02262-042-a-0820">so</w> <w lemma="long" pos="av_j" xml:id="a02262-042-a-0830">long</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-a-0840">in</w> <w lemma="travel" pos="vvg" xml:id="a02262-042-a-0850">travelling</w> <w lemma="from" pos="acp-p" xml:id="a02262-042-a-0860">from</w> <w lemma="their" pos="po" xml:id="a02262-042-a-0870">their</w> <w lemma="country" pos="n1" xml:id="a02262-042-a-0880" reg="country">countrey</w> <w lemma="unto" pos="acp-p" xml:id="a02262-042-a-0890">unto</w> <w lemma="bethlehem" pos="n1-nn" xml:id="a02262-042-a-0900" rendition="#hi">bethlehem</w> <pc xml:id="a02262-042-a-0910" rendition="#hi">.</pc> </p> <p xml:id="a02262-e118150"> <w lemma="ver." pos="n-ab" xml:id="a02262-042-a-0920">ver.</w> <pc xml:id="a02262-042-a-0930" unit="sentence"/> <w lemma="34." pos="crd" xml:id="a02262-042-a-0940">34.</w> <pc xml:id="a02262-042-a-0950" unit="sentence"/> <w lemma="mithra" pos="n1g-nn" xml:id="a02262-042-a-0960">mithra's</w> <w lemma="flame" pos="n1" xml:id="a02262-042-a-0970">flame</w> <pc xml:id="a02262-042-a-0980">]</pc> <w lemma="mithra" pos="n1-nn" xml:id="a02262-042-a-0990" rendition="#hi">mithra</w> <pc xml:id="a02262-042-a-1000" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="a02262-042-a-1010">the</w> <w lemma="same" pos="d" xml:id="a02262-042-a-1020">same</w> <w lemma="with" pos="acp-p" xml:id="a02262-042-a-1030">with</w> <w lemma="the" pos="d" xml:id="a02262-042-a-1040">the</w> <w lemma="sun" pos="n1" xml:id="a02262-042-a-1050" reg="sun">sunne</w> <pc xml:id="a02262-042-a-1060">,</pc> <w lemma="adore" pos="vvn" xml:id="a02262-042-a-1070">adored</w> <w lemma="by" pos="acp-p" xml:id="a02262-042-a-1080">by</w> <w lemma="the" pos="d" xml:id="a02262-042-a-1090">the</w> <w lemma="persian" pos="n2-nn_j" xml:id="a02262-042-a-1100" rendition="#hi">persians</w> <pc xml:id="a02262-042-a-1110" unit="sentence" rendition="#hi">.</pc> <w lemma="his" pos="po" xml:id="a02262-042-a-1120">his</w> <w lemma="image" pos="n1" xml:id="a02262-042-a-1130">image</w> <w lemma="have" pos="vvd" xml:id="a02262-042-a-1140">had</w> <w lemma="the" pos="d" xml:id="a02262-042-a-1150">the</w> <w lemma="countenance" pos="n1" xml:id="a02262-042-a-1160">countenance</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-a-1170">of</w> <w lemma="a" pos="d" xml:id="a02262-042-a-1180">a</w> <w lemma="lion" pos="n1" xml:id="a02262-042-a-1190">lion</w> <pc xml:id="a02262-042-a-1200">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-042-a-1210">with</w> <w lemma="a" pos="d" xml:id="a02262-042-a-1220">a</w> <w lemma="tiara" pos="n1-nn" xml:id="a02262-042-a-1230">tiara</w> <w lemma="on" pos="acp-p" xml:id="a02262-042-a-1240">on</w> <w lemma="his" pos="po" xml:id="a02262-042-a-1250">his</w> <w lemma="head" pos="n1" xml:id="a02262-042-a-1260">head</w> <pc xml:id="a02262-042-a-1270">,</pc> <w lemma="depress" pos="vvg" xml:id="a02262-042-a-1280">depressing</w> <w lemma="a" pos="d" xml:id="a02262-042-a-1290">an</w> <w lemma="ox" pos="n1" xml:id="a02262-042-a-1300" reg="ox">oxe</w> <w lemma="by" pos="acp-p" xml:id="a02262-042-a-1310">by</w> <w lemma="the" pos="d" xml:id="a02262-042-a-1320">the</w> <w lemma="horn" pos="n2" xml:id="a02262-042-a-1330" reg="horns">hornes</w> <pc xml:id="a02262-042-a-1340" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="a02262-042-a-1350">of</w> <w lemma="this" pos="d" xml:id="a02262-042-a-1360">this</w> <w lemma="statius" pos="n1-nn" xml:id="a02262-042-a-1370" rendition="#hi">statius</w> </p> <quote xml:id="a02262-e118160"> <l xml:id="a02262-e118170"> <w lemma="come" pos="vvi" xml:id="a02262-042-a-1380">come</w> <pc xml:id="a02262-042-a-1390">,</pc> <w lemma="oh" pos="uh" xml:id="a02262-042-a-1400" reg="oh">o</w> <w lemma="remember" pos="vvb" xml:id="a02262-042-a-1410">remember</w> <w lemma="thy" pos="po" xml:id="a02262-042-a-1420">thy</w> <w lemma="own" pos="d" xml:id="a02262-042-a-1430" reg="own">owne</w> <w lemma="temple" pos="n1" xml:id="a02262-042-a-1440">temple</w> <pc xml:id="a02262-042-a-1450">;</pc> <w lemma="prove" pos="vvb" xml:id="a02262-042-a-1460">prove</w> </l> <l xml:id="a02262-e118180"> <w lemma="propitious" pos="j" xml:id="a02262-042-a-1470">propitious</w> <w lemma="still" pos="av" xml:id="a02262-042-a-1480">still</w> <pc xml:id="a02262-042-a-1490">,</pc> <w lemma="and" pos="cc" xml:id="a02262-042-a-1500">and</w> <w lemma="juno" pos="n1g-nn" xml:id="a02262-042-a-1510">juno's</w> <w lemma="city" pos="n1" xml:id="a02262-042-a-1520" reg="city">citie</w> <w lemma="love" pos="n1" xml:id="a02262-042-a-1530">love</w> <pc xml:id="a02262-042-a-1540">:</pc> </l> <l xml:id="a02262-e118190"> <w lemma="whether" pos="cs" xml:id="a02262-042-a-1550">whether</w> <w lemma="we" pos="pns" xml:id="a02262-042-a-1560">we</w> <w lemma="shall" pos="vmd" xml:id="a02262-042-a-1570">should</w> <w lemma="thou" pos="pno" xml:id="a02262-042-a-1580">thee</w> <w lemma="rosy" pos="j" xml:id="a02262-042-a-1590">rosy</w> <w lemma="titan" pos="n1-nn" xml:id="a02262-042-a-1600">titan</w> <w lemma="call" pos="vvi" xml:id="a02262-042-a-1610">call</w> <pc xml:id="a02262-042-a-1620">;</pc> </l> <l xml:id="a02262-e118200"> <w lemma="osiris" pos="n1-nn" xml:id="a02262-042-a-1630" reg="osiris">osyris</w> <pc xml:id="a02262-042-a-1640">,</pc> <w lemma="lord" pos="n1" xml:id="a02262-042-a-1650">lord</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-a-1660">of</w> <w lemma="ceres" pos="n1g-nn" xml:id="a02262-042-a-1670" reg="ceres'">ceres</w> <w lemma="festival" pos="n1" xml:id="a02262-042-a-1680" reg="festival">festivall</w> <pc xml:id="a02262-042-a-1690">;</pc> </l> <l xml:id="a02262-e118210"> <w lemma="or" pos="cc" xml:id="a02262-042-a-1700">or</w> <w lemma="mithra" pos="n1-nn" xml:id="a02262-042-a-1710">mithra</w> <w lemma="shrine" pos="vvn" xml:id="a02262-042-a-1720" reg="shrined">shrin'd</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-a-1730">in</w> <w lemma="persian" pos="j-nn" xml:id="a02262-042-a-1740">persian</w> <w lemma="rock" pos="n2" xml:id="a02262-042-a-1750">rocks</w> <pc xml:id="a02262-042-a-1760">,</pc> <w lemma="a" pos="d" xml:id="a02262-042-a-1770">a</w> <w lemma="bull" pos="n1" xml:id="a02262-042-a-1780">bull</w> <pc xml:id="a02262-042-a-1790">,</pc> </l> <l xml:id="a02262-e118220"> <w lemma="subdue" pos="j_vg" xml:id="a02262-042-a-1800">subduing</w> <w lemma="by" pos="acp-p" xml:id="a02262-042-a-1810">by</w> <w lemma="the" pos="d" xml:id="a02262-042-a-1820">the</w> <w lemma="horror" pos="n1" xml:id="a02262-042-a-1830">horror</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-a-1840">of</w> <w lemma="his" pos="po" xml:id="a02262-042-a-1850">his</w> <w lemma="skull" pos="n1" xml:id="a02262-042-a-1860">skull</w> <pc xml:id="a02262-042-a-1870" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e118230"> <w lemma="thebay" pos="n1-nn" xml:id="a02262-042-a-1880">thebaid</w> <pc xml:id="a02262-042-a-1890">.</pc> <w lemma="l." pos="n-ab" xml:id="a02262-042-a-1900">l.</w> <pc xml:id="a02262-042-a-1910" unit="sentence"/> <w lemma="1." pos="crd" xml:id="a02262-042-a-1920">1.</w> <pc xml:id="a02262-042-a-1930" unit="sentence"/> </bibl> <p xml:id="a02262-e118240"> <w lemma="and" pos="cc" xml:id="a02262-042-a-1940">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-a-1950">in</w> <w lemma="a" pos="d" xml:id="a02262-042-a-1960">a</w> <w lemma="cave" pos="n1" xml:id="a02262-042-a-1970">cave</w> <w lemma="his" pos="po" xml:id="a02262-042-a-1980">his</w> <w lemma="rite" pos="n2" xml:id="a02262-042-a-1990">rites</w> <w lemma="be" pos="vvd" xml:id="a02262-042-a-2000">were</w> <w lemma="solemnize" pos="vvn" xml:id="a02262-042-a-2010" reg="solemnised">solemnized</w> <pc xml:id="a02262-042-a-2020">:</pc> <w lemma="from" pos="acp-p" xml:id="a02262-042-a-2030">from</w> <pb facs="42" n="77" xml:id="a02262-042-b"/> <w lemma="whence" pos="crq-cs" xml:id="a02262-042-b-0010">whence</w> <w lemma="they" pos="pns" xml:id="a02262-042-b-0020">they</w> <w lemma="draw" pos="vvd" xml:id="a02262-042-b-0030">drew</w> <w lemma="a" pos="d" xml:id="a02262-042-b-0040">an</w> <w lemma="ox" pos="n1" xml:id="a02262-042-b-0050" reg="ox">oxe</w> <w lemma="by" pos="acp-p" xml:id="a02262-042-b-0060">by</w> <w lemma="the" pos="d" xml:id="a02262-042-b-0070">the</w> <w lemma="horn" pos="n2" xml:id="a02262-042-b-0080" reg="horns">hornes</w> <pc xml:id="a02262-042-b-0090">;</pc> <w lemma="which" pos="crq-r" xml:id="a02262-042-b-0100">which</w> <pc xml:id="a02262-042-b-0110">,</pc> <w lemma="after" pos="acp-p" xml:id="a02262-042-b-0120">after</w> <w lemma="the" pos="d" xml:id="a02262-042-b-0130">the</w> <w lemma="sing" pos="n1_vg" xml:id="a02262-042-b-0140">singing</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-b-0150">of</w> <w lemma="certain" pos="j" xml:id="a02262-042-b-0160" reg="certain">certaine</w> <w lemma="paean" pos="n2" xml:id="a02262-042-b-0170">paeans</w> <pc xml:id="a02262-042-b-0180">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-042-b-0190">was</w> <w lemma="sacrifice" pos="vvn" xml:id="a02262-042-b-0200">sacrificed</w> <w lemma="to" pos="acp-p" xml:id="a02262-042-b-0210">to</w> <w lemma="the" pos="d" xml:id="a02262-042-b-0220">the</w> <w lemma="sun" pos="n1" xml:id="a02262-042-b-0230">sun</w> <pc xml:id="a02262-042-b-0240">,</pc> <w lemma="zorastes" pos="n1-nn" xml:id="a02262-042-b-0250" rendition="#hi">zorastes</w> <w lemma="place" pos="vvz" xml:id="a02262-042-b-0260">placeth</w> <w lemma="he" pos="pno" xml:id="a02262-042-b-0270">him</w> <w lemma="between" pos="acp-p" xml:id="a02262-042-b-0280">between</w> <w lemma="oremazes" pos="n1-nn" xml:id="a02262-042-b-0290" rendition="#hi">oremazes</w> <w lemma="and" pos="cc" xml:id="a02262-042-b-0300">and</w> <w lemma="arimanius" pos="n1-nn" xml:id="a02262-042-b-0310" rendition="#hi">arimanius</w> <pc xml:id="a02262-042-b-0320" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-042-b-0330">the</w> <w lemma="good" pos="j" xml:id="a02262-042-b-0340">good</w> <w lemma="and" pos="cc" xml:id="a02262-042-b-0350">and</w> <w lemma="bad" pos="j" xml:id="a02262-042-b-0360">bad</w> <w lemma="daemon" pos="n1" xml:id="a02262-042-b-0370">daemon</w> <pc xml:id="a02262-042-b-0380">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-042-b-0390">from</w> <w lemma="which" pos="crq-r" xml:id="a02262-042-b-0400">which</w> <w lemma="he" pos="pns" xml:id="a02262-042-b-0410">he</w> <w lemma="take" pos="vvd" xml:id="a02262-042-b-0420">took</w> <w lemma="that" pos="cs" xml:id="a02262-042-b-0430">that</w> <w lemma="denomination" pos="n1" xml:id="a02262-042-b-0440">denomination</w> <pc xml:id="a02262-042-b-0450">.</pc> </p> <p xml:id="a02262-e118250"> <w lemma="vers." pos="n-ab" xml:id="a02262-042-b-0460">vers.</w> <pc xml:id="a02262-042-b-0470" unit="sentence"/> <w lemma="39" pos="crd" xml:id="a02262-042-b-0480">39.</w> <pc xml:id="a02262-042-b-0490" unit="sentence"/> <w lemma="pharisee" pos="n2-nn" xml:id="a02262-042-b-0500">pharisees</w> <pc xml:id="a02262-042-b-0510">]</pc> <w lemma="a" pos="d" xml:id="a02262-042-b-0520">a</w> <w lemma="precise" pos="j" xml:id="a02262-042-b-0530">precise</w> <w lemma="sect" pos="n1" xml:id="a02262-042-b-0540">sect</w> <w lemma="among" pos="acp-p" xml:id="a02262-042-b-0550">among</w> <w lemma="the" pos="d" xml:id="a02262-042-b-0560">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-042-b-0570" reg="jews">iews</w> <pc xml:id="a02262-042-b-0580">,</pc> <w lemma="separate" pos="n1_vg" xml:id="a02262-042-b-0590">separating</w> <w lemma="themselves" pos="px" xml:id="a02262-042-b-0600">themselves</w> <w lemma="from" pos="acp-p" xml:id="a02262-042-b-0610">from</w> <w lemma="other" pos="pi2_d" xml:id="a02262-042-b-0620">others</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-b-0630">in</w> <w lemma="habit" pos="n1" xml:id="a02262-042-b-0640">habit</w> <pc xml:id="a02262-042-b-0650">,</pc> <w lemma="manner" pos="n2" xml:id="a02262-042-b-0660">manners</w> <pc xml:id="a02262-042-b-0670">,</pc> <w lemma="and" pos="cc" xml:id="a02262-042-b-0680">and</w> <w lemma="conversation" pos="n1" xml:id="a02262-042-b-0690">conversation</w> <pc xml:id="a02262-042-b-0700">:</pc> <w lemma="from" pos="acp-p" xml:id="a02262-042-b-0710">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-042-b-0720">whence</w> <w lemma="they" pos="pns" xml:id="a02262-042-b-0730">they</w> <w lemma="have" pos="vvd" xml:id="a02262-042-b-0740">had</w> <w lemma="their" pos="po" xml:id="a02262-042-b-0750">their</w> <w lemma="name" pos="n1" xml:id="a02262-042-b-0760">name</w> <pc xml:id="a02262-042-b-0770">;</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-042-b-0780">as</w> <w lemma="their" pos="po" xml:id="a02262-042-b-0790">their</w> <w lemma="original" pos="j" xml:id="a02262-042-b-0800" reg="original">originall</w> <w lemma="from" pos="acp-p" xml:id="a02262-042-b-0810">from</w> <w lemma="antigonus" pos="n1-nn" xml:id="a02262-042-b-0820" rendition="#hi">antigonus</w> <w lemma="sochaeus" pos="n1-nn" xml:id="a02262-042-b-0830" rendition="#hi">sochaeus</w> <pc xml:id="a02262-042-b-0840" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-042-b-0850">who</w> <w lemma="be" pos="vvd" xml:id="a02262-042-b-0860">was</w> <w lemma="contemporary" pos="j" xml:id="a02262-042-b-0870">contemporary</w> <w lemma="with" pos="acp-p" xml:id="a02262-042-b-0880">with</w> <w lemma="alexander" pos="n1-nn" xml:id="a02262-042-b-0890" rendition="#hi">alexander</w> <w lemma="the" pos="d" xml:id="a02262-042-b-0900">the</w> <w lemma="great" pos="j" xml:id="a02262-042-b-0910">great</w> <pc xml:id="a02262-042-b-0920" unit="sentence">.</pc> <w lemma="man" pos="n2" xml:id="a02262-042-b-0930">men</w> <w lemma="full" pos="j" xml:id="a02262-042-b-0940">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-b-0950">of</w> <w lemma="appear" pos="j_vg" xml:id="a02262-042-b-0960">appearing</w> <w lemma="sanctity" 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pos="n2" xml:id="a02262-042-b-1130">precepts</w> <w lemma="thereof" pos="av" xml:id="a02262-042-b-1140">thereof</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-b-1150">in</w> <w lemma="phylacter" pos="n2" xml:id="a02262-042-b-1160">phylacters</w> <pc join="right" xml:id="a02262-042-b-1170">(</pc> <w lemma="narrow" pos="j" xml:id="a02262-042-b-1180">narrow</w> <w lemma="scroll" pos="n2" xml:id="a02262-042-b-1190" reg="scrolls">scroules</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-b-1200">of</w> <w lemma="parchment" pos="n1" xml:id="a02262-042-b-1210">parchment</w> <pc xml:id="a02262-042-b-1220">)</pc> <w lemma="bind" pos="vvn" xml:id="a02262-042-b-1230">bound</w> <w lemma="about" pos="acp-p" xml:id="a02262-042-b-1240">about</w> <w lemma="their" pos="po" xml:id="a02262-042-b-1250">their</w> <w lemma="brow" pos="n2" xml:id="a02262-042-b-1260" reg="brows">browes</w> <pc xml:id="a02262-042-b-1270">,</pc> <w lemma="and" pos="cc" xml:id="a02262-042-b-1280">and</w> <w lemma="above" pos="acp-p" xml:id="a02262-042-b-1290">above</w> <w lemma="their" pos="po" xml:id="a02262-042-b-1300">their</w> <w lemma="left" pos="j" xml:id="a02262-042-b-1310">left</w> <w lemma="elbow" pos="n2" xml:id="a02262-042-b-1320" reg="elbows">elbowes</w> <pc xml:id="a02262-042-b-1330">:</pc> <w lemma="pass" pos="vvg" xml:id="a02262-042-b-1340">passing</w> <w lemma="through" pos="acp-p" xml:id="a02262-042-b-1350" reg="thorough">thorow</w> <w lemma="the" pos="d" xml:id="a02262-042-b-1360">the</w> <w lemma="street" pos="n2" xml:id="a02262-042-b-1370">streets</w> <w lemma="with" pos="acp-p" xml:id="a02262-042-b-1380">with</w> <w lemma="a" pos="d" xml:id="a02262-042-b-1390">a</w> <w lemma="slow" pos="j" xml:id="a02262-042-b-1400">slow</w> <w lemma="motion" pos="n1" xml:id="a02262-042-b-1410">motion</w> <pc xml:id="a02262-042-b-1420">,</pc> <w lemma="their" pos="po" xml:id="a02262-042-b-1430">their</w> <w lemma="eye" pos="n2" xml:id="a02262-042-b-1440">eyes</w> <w lemma="fix" pos="vvn" 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xml:id="a02262-042-b-1610">approach</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-b-1620">of</w> <w lemma="woman" pos="n2" xml:id="a02262-042-b-1630">women</w> <pc xml:id="a02262-042-b-1640">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-042-b-1650">by</w> <w lemma="mean" pos="n2" xml:id="a02262-042-b-1660" reg="means">meanes</w> <w lemma="whereof" pos="crq-cs" xml:id="a02262-042-b-1670">whereof</w> <w lemma="they" pos="pns" xml:id="a02262-042-b-1680">they</w> <w lemma="not" pos="xx" xml:id="a02262-042-b-1690">not</w> <w lemma="seldom" pos="av" xml:id="a02262-042-b-1700" reg="seldom">seldome</w> <w lemma="meet" pos="vvn" xml:id="a02262-042-b-1710">met</w> <w lemma="with" pos="acp-p" xml:id="a02262-042-b-1720">with</w> <w lemma="churlish" pos="j" xml:id="a02262-042-b-1730">churlish</w> <w lemma="encounter" pos="n2" xml:id="a02262-042-b-1740" reg="encounters">incounters</w> <pc xml:id="a02262-042-b-1750" unit="sentence">.</pc> <w lemma="superstitious" pos="j" xml:id="a02262-042-b-1760">superstitious</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-b-1770">in</w> <w lemma="their" pos="po" xml:id="a02262-042-b-1780">their</w> <w lemma="often" pos="av" xml:id="a02262-042-b-1790">often</w> <w lemma="wash" pos="vvg" xml:id="a02262-042-b-1800">washing</w> <pc xml:id="a02262-042-b-1810">,</pc> <w lemma="keep" pos="vvg" xml:id="a02262-042-b-1820">keeping</w> <w lemma="their" pos="po" xml:id="a02262-042-b-1830">their</w> <w lemma="body" pos="n2" xml:id="a02262-042-b-1840">bodies</w> <w lemma="clean" pos="j-c" xml:id="a02262-042-b-1850">cleaner</w> <w lemma="than" pos="cs" xml:id="a02262-042-b-1860" reg="than">then</w> <w lemma="their" pos="po" xml:id="a02262-042-b-1870">their</w> <w lemma="soul" pos="n2" xml:id="a02262-042-b-1880" reg="souls">soules</w> <pc xml:id="a02262-042-b-1890" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="a02262-042-b-1900">they</w> <w lemma="hold" pos="vvd" xml:id="a02262-042-b-1910">held</w> <w lemma="that" pos="cs" xml:id="a02262-042-b-1920">that</w> <w lemma="all" pos="d" xml:id="a02262-042-b-1930">all</w> <w lemma="be" pos="vvd" xml:id="a02262-042-b-1940">was</w> <w lemma="govern" pos="vvn" xml:id="a02262-042-b-1950">governed</w> <w lemma="by" pos="acp-p" xml:id="a02262-042-b-1960">by</w> <w lemma="god" pos="n1-nn" xml:id="a02262-042-b-1970">god</w> <w lemma="and" pos="cc" xml:id="a02262-042-b-1980">and</w> <w lemma="fate" pos="n1" xml:id="a02262-042-b-1990">fate</w> <pc xml:id="a02262-042-b-2000">;</pc> <w lemma="yet" pos="av" xml:id="a02262-042-b-2010">yet</w> <w lemma="that" pos="d" xml:id="a02262-042-b-2020">that</w> <w lemma="man" pos="n1" xml:id="a02262-042-b-2030">man</w> <w lemma="have" pos="vvd" xml:id="a02262-042-b-2040">had</w> <w lemma="the" pos="d" xml:id="a02262-042-b-2050">the</w> <w lemma="power" pos="n1" xml:id="a02262-042-b-2060">power</w> <w lemma="in" pos="acp-p" xml:id="a02262-042-b-2070">in</w> <w lemma="himself" pos="px" xml:id="a02262-042-b-2080" reg="himself">himselfe</w> <w lemma="to" pos="acp-cs" xml:id="a02262-042-b-2090">to</w> <w lemma="do" pos="vvi" xml:id="a02262-042-b-2100" reg="do">doe</w> <w lemma="good" pos="j" xml:id="a02262-042-b-2110">good</w> <w lemma="or" pos="cc" xml:id="a02262-042-b-2120">or</w> <w lemma="evil" pos="j" xml:id="a02262-042-b-2130" reg="evil">evill</w> <pc xml:id="a02262-042-b-2140">:</pc> <w lemma="that" pos="cs" xml:id="a02262-042-b-2150">that</w> <w lemma="his" pos="po" xml:id="a02262-042-b-2160">his</w> <w lemma="soul" pos="n1" xml:id="a02262-042-b-2170" reg="soul">soule</w> <w lemma="be" pos="vvd" xml:id="a02262-042-b-2180">was</w> <w lemma="immortal" pos="j" xml:id="a02262-042-b-2190" reg="immortal">immortall</w> <pc xml:id="a02262-042-b-2200">;</pc> <w lemma="that" pos="cs" xml:id="a02262-042-b-2210">that</w> <w lemma="after" pos="acp-p" xml:id="a02262-042-b-2220">after</w> <w lemma="the" pos="d" xml:id="a02262-042-b-2230">the</w> <w lemma="death" pos="n1" xml:id="a02262-042-b-2240">death</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-b-2250">of</w> <w lemma="the" pos="d" xml:id="a02262-042-b-2260">the</w> <w lemma="body" pos="n1" xml:id="a02262-042-b-2270">body</w> <pc xml:id="a02262-042-b-2280">,</pc> <w lemma="if" pos="cs" xml:id="a02262-042-b-2290">if</w> <w lemma="good" pos="j" xml:id="a02262-042-b-2300">good</w> <pc xml:id="a02262-042-b-2310">,</pc> <w lemma="it" pos="pn" xml:id="a02262-042-b-2320">it</w> <w lemma="return" pos="vvd" xml:id="a02262-042-b-2330">returned</w> <w lemma="into" pos="acp-p" xml:id="a02262-042-b-2340">into</w> <w lemma="another" pos="pi_d" xml:id="a02262-042-b-2350" reg="another">an other</w> <w lemma="more" pos="av-c_d" xml:id="a02262-042-b-2360">more</w> <w lemma="excellent" pos="j" xml:id="a02262-042-b-2370">excellent</w> <pc xml:id="a02262-042-b-2380">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-042-b-2390">but</w> <w lemma="if" pos="cs" xml:id="a02262-042-b-2400">if</w> <w lemma="evil" pos="j" xml:id="a02262-042-b-2410" reg="evil">evill</w> <pc xml:id="a02262-042-b-2420">,</pc> <w lemma="condemn" pos="vvn" xml:id="a02262-042-b-2430">condemned</w> <w lemma="to" pos="acp-p" xml:id="a02262-042-b-2440">to</w> <w lemma="perpetual" pos="j" xml:id="a02262-042-b-2450" reg="perpetual">perpetuall</w> <w lemma="torment" pos="n2" xml:id="a02262-042-b-2460">torments</w> <pc xml:id="a02262-042-b-2470">.</pc> </p> <p xml:id="a02262-e118260"> <w lemma="vers." pos="n-ab" xml:id="a02262-042-b-2480">vers.</w> <pc xml:id="a02262-042-b-2490" unit="sentence"/> <w lemma="43." pos="crd" xml:id="a02262-042-b-2500">43.</w> <pc xml:id="a02262-042-b-2510" unit="sentence"/> <w lemma="sadduce" pos="n2-nn" xml:id="a02262-042-b-2520">sadduces</w> <pc xml:id="a02262-042-b-2530">]</pc> <w lemma="these" pos="d" xml:id="a02262-042-b-2540">these</w> <w lemma="derive" pos="vvn" xml:id="a02262-042-b-2550">derived</w> <w lemma="the" pos="d" xml:id="a02262-042-b-2560">the</w> <w lemma="sect" pos="n1" xml:id="a02262-042-b-2570">sect</w> <w lemma="and" pos="cc" xml:id="a02262-042-b-2580">and</w> <w lemma="name" pos="n1" xml:id="a02262-042-b-2590">name</w> <w lemma="from" pos="acp-p" xml:id="a02262-042-b-2600">from</w> <w lemma="sadock" pos="n1-nn" xml:id="a02262-042-b-2610" rendition="#hi">sadock</w> <pc xml:id="a02262-042-b-2620" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-042-b-2630">the</w> <w lemma="scholar" pos="n1" xml:id="a02262-042-b-2640">scholar</w> <w lemma="of" pos="acp-p" xml:id="a02262-042-b-2650">of</w> <w lemma="antigonus" pos="n1-nn" xml:id="a02262-042-b-2660" rendition="#hi">antigonus</w> <pb facs="43" n="78" xml:id="a02262-043-a"/> <w lemma="socaeus" pos="n1-nn" xml:id="a02262-043-a-0010">socaeus</w> <pc xml:id="a02262-043-a-0020">:</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-043-a-0030">as</w> <w lemma="he" pos="pns" xml:id="a02262-043-a-0040">he</w> <w lemma="his" pos="po" xml:id="a02262-043-a-0050">his</w> <w lemma="heresy" pos="n1" xml:id="a02262-043-a-0060" reg="heresy">heresie</w> <w lemma="by" pos="acp-p" xml:id="a02262-043-a-0070">by</w> <w lemma="misinterpret" pos="vvg" xml:id="a02262-043-a-0080">misinterpreting</w> <w lemma="the" pos="d" xml:id="a02262-043-a-0090">the</w> <w lemma="word" pos="n2" xml:id="a02262-043-a-0100">words</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-a-0110">of</w> <w lemma="his" pos="po" xml:id="a02262-043-a-0120">his</w> <w lemma="master" pos="n1" xml:id="a02262-043-a-0130">master</w> <pc xml:id="a02262-043-a-0140">;</pc> <w lemma="that" pos="cs" xml:id="a02262-043-a-0150">that</w> <w lemma="we" pos="pns" xml:id="a02262-043-a-0160">we</w> <w lemma="shall" pos="vmd" xml:id="a02262-043-a-0170">should</w> <w lemma="not" pos="xx" xml:id="a02262-043-a-0180">not</w> <w lemma="serve" pos="vvi" xml:id="a02262-043-a-0190">serve</w> <w lemma="god" pos="n1-nn" xml:id="a02262-043-a-0200">god</w> <w lemma="as" pos="acp-p" xml:id="a02262-043-a-0210">as</w> <w lemma="servant" pos="n2" xml:id="a02262-043-a-0220">servants</w> <pc xml:id="a02262-043-a-0230">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-043-a-0240">in</w> <w lemma="hope" pos="n1" xml:id="a02262-043-a-0250">hope</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-a-0260">of</w> <w lemma="reward" pos="n1" xml:id="a02262-043-a-0270">reward</w> <pc xml:id="a02262-043-a-0280">:</pc> <w lemma="conclude" pos="vvg" xml:id="a02262-043-a-0290">concluding</w> <w lemma="thereupon" pos="av" xml:id="a02262-043-a-0300">thereupon</w> <w lemma="that" pos="cs" xml:id="a02262-043-a-0310">that</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-a-0320">in</w> <w lemma="another" pos="d" xml:id="a02262-043-a-0330">another</w> <w lemma="world" pos="n1" xml:id="a02262-043-a-0340">world</w> <w lemma="there" pos="av" xml:id="a02262-043-a-0350">there</w> <w lemma="be" pos="vvd" xml:id="a02262-043-a-0360">was</w> <w lemma="no" pos="d-x" xml:id="a02262-043-a-0370">no</w> <w lemma="reward" pos="n1" xml:id="a02262-043-a-0380">reward</w> <w lemma="for" pos="acp-p" xml:id="a02262-043-a-0390">for</w> <w lemma="piety" pos="n1" xml:id="a02262-043-a-0400" reg="piety">pietie</w> <pc xml:id="a02262-043-a-0410">,</pc> <w lemma="and" pos="cc" xml:id="a02262-043-a-0420">and</w> <w lemma="consequent" pos="av_j" xml:id="a02262-043-a-0430">consequently</w> <w lemma="no" pos="d-x" xml:id="a02262-043-a-0440">no</w> <w lemma="resurrection" pos="n1" xml:id="a02262-043-a-0450">resurrection</w> <pc xml:id="a02262-043-a-0460">:</pc> <w lemma="hold" pos="vvg" xml:id="a02262-043-a-0470">holding</w> <w lemma="the" pos="d" xml:id="a02262-043-a-0480">the</w> <w lemma="soul" pos="n1" xml:id="a02262-043-a-0490">soul</w> <w lemma="to" pos="acp-cs" xml:id="a02262-043-a-0500">to</w> <w lemma="be" pos="vvi" xml:id="a02262-043-a-0510">be</w> <w lemma="annihilate" pos="vvn" xml:id="a02262-043-a-0520">annihilated</w> <w lemma="after" pos="acp-p" xml:id="a02262-043-a-0530">after</w> <w lemma="the" pos="d" xml:id="a02262-043-a-0540">the</w> <w lemma="death" pos="n1" xml:id="a02262-043-a-0550">death</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-a-0560">of</w> <w lemma="the" pos="d" xml:id="a02262-043-a-0570">the</w> <w lemma="body" pos="n1" xml:id="a02262-043-a-0580">body</w> <w lemma="herein" pos="av" xml:id="a02262-043-a-0590">herein</w> <w lemma="agree" pos="vvg" xml:id="a02262-043-a-0600">agreeing</w> <w lemma="with" pos="acp-p" xml:id="a02262-043-a-0610">with</w> <w lemma="the" pos="d" xml:id="a02262-043-a-0620">the</w> <w lemma="stoic" pos="n2-nn_j" xml:id="a02262-043-a-0630" reg="stoics">stoicks</w> <pc xml:id="a02262-043-a-0640" unit="sentence">.</pc> </p> <quote xml:id="a02262-e118270"> <l xml:id="a02262-e118280"> <w lemma="as" pos="acp-p" xml:id="a02262-043-a-0650">as</w> <w lemma="smoke" pos="n1" xml:id="a02262-043-a-0660">smoke</w> <w lemma="from" pos="acp-p" xml:id="a02262-043-a-0670">from</w> <w lemma="tremble" pos="j_vg" xml:id="a02262-043-a-0680">trembling</w> <w lemma="flame" pos="n2" xml:id="a02262-043-a-0690">flames</w> <w lemma="ascend" pos="vvz" xml:id="a02262-043-a-0700">ascends</w> <pc xml:id="a02262-043-a-0710">,</pc> <w lemma="and" pos="cc" xml:id="a02262-043-a-0720">and</w> <w lemma="there" pos="av" xml:id="a02262-043-a-0730">there</w> <pc xml:id="a02262-043-a-0740">,</pc> </l> <l xml:id="a02262-e118290"> <w lemma="lose" pos="vvn" xml:id="a02262-043-a-0750">lost</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-a-0760">in</w> <w lemma="its" pos="po" xml:id="a02262-043-a-0770">its</w> <w lemma="liberty" pos="n1" xml:id="a02262-043-a-0780">liberty</w> <pc xml:id="a02262-043-a-0790">,</pc> <w lemma="resolve" pos="vvz" xml:id="a02262-043-a-0800">resolves</w> <w lemma="to" pos="acp-p" xml:id="a02262-043-a-0810">to</w> <w lemma="air" pos="n1" xml:id="a02262-043-a-0820" reg="air">aire</w> <pc xml:id="a02262-043-a-0830">;</pc> </l> <l xml:id="a02262-e118300"> <w lemma="as" pos="acp-cs" xml:id="a02262-043-a-0840">as</w> <w lemma="empty" pos="j" xml:id="a02262-043-a-0850">empty</w> <w lemma="cloud" pos="n2" xml:id="a02262-043-a-0860">clouds</w> <pc xml:id="a02262-043-a-0870">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-043-a-0880">which</w> <w lemma="furious" pos="j" xml:id="a02262-043-a-0890">furious</w> <w lemma="tempest" pos="n2" xml:id="a02262-043-a-0900">tempests</w> <w lemma="chase" pos="vvi" xml:id="a02262-043-a-0910" reg="chase">chace</w> <pc xml:id="a02262-043-a-0920">,</pc> </l> <l xml:id="a02262-e118310"> <w lemma="consume" pos="vvb" xml:id="a02262-043-a-0930">consume</w> <w lemma="and" pos="cc" xml:id="a02262-043-a-0940">and</w> <w lemma="vanish" pos="vvi" xml:id="a02262-043-a-0950">vanish</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-a-0960">in</w> <w lemma="their" pos="po" xml:id="a02262-043-a-0970">their</w> <w lemma="airy" pos="j" xml:id="a02262-043-a-0980" reg="airy">aiery</w> <w lemma="race" pos="n1" xml:id="a02262-043-a-0990">race</w> <pc xml:id="a02262-043-a-1000">;</pc> </l> <l xml:id="a02262-e118320"> <w lemma="so" pos="av" xml:id="a02262-043-a-1010">so</w> <w lemma="our" pos="po" xml:id="a02262-043-a-1020">our</w> <w lemma="command" pos="j_vg" xml:id="a02262-043-a-1030">commanding</w> <w lemma="soul" pos="n2" xml:id="a02262-043-a-1040">souls</w> <w lemma="fleet" pos="vvb" xml:id="a02262-043-a-1050">fleet</w> <w lemma="with" pos="acp-p" xml:id="a02262-043-a-1060">with</w> <w lemma="our" pos="po" xml:id="a02262-043-a-1070">our</w> <w lemma="breath" pos="n1" xml:id="a02262-043-a-1080">breath</w> <pc xml:id="a02262-043-a-1090">:</pc> </l> <l xml:id="a02262-e118330"> <w lemma="after" pos="acp-p" xml:id="a02262-043-a-1100">after</w> <w lemma="death" pos="n1" xml:id="a02262-043-a-1110">death</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-043-a-1120">nothing</w> <w lemma="rest" pos="vvz" xml:id="a02262-043-a-1130">rests</w> <pc xml:id="a02262-043-a-1140">;</pc> <w lemma="and" pos="cc" xml:id="a02262-043-a-1150">and</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-043-a-1160">nothing</w> <w lemma="death" pos="n1" xml:id="a02262-043-a-1170">death</w> <pc xml:id="a02262-043-a-1180">,</pc> </l> <l xml:id="a02262-e118340"> <w lemma="but" pos="acp-cc" xml:id="a02262-043-a-1190">but</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-a-1200">of</w> <w lemma="swift" pos="j" xml:id="a02262-043-a-1210">swift</w> <w lemma="life" pos="n1" xml:id="a02262-043-a-1220">life</w> <w lemma="the" pos="d" xml:id="a02262-043-a-1230">the</w> <w lemma="goal" pos="n1" xml:id="a02262-043-a-1240" reg="goal">gole</w> <pc xml:id="a02262-043-a-1250" unit="sentence">.</pc> <w lemma="ambition" pos="n1" xml:id="a02262-043-a-1260">ambition</w> <w lemma="lay" pos="vvb" xml:id="a02262-043-a-1270">lay</w> </l> <l xml:id="a02262-e118350"> <w lemma="thy" pos="po" xml:id="a02262-043-a-1280">thy</w> <w lemma="hope" pos="n2" xml:id="a02262-043-a-1290">hopes</w> <w lemma="aside" pos="av" xml:id="a02262-043-a-1300">aside</w> <pc xml:id="a02262-043-a-1310">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-043-a-1320">nor</w> <w lemma="care" pos="vvb" xml:id="a02262-043-a-1330">care</w> <w lemma="our" pos="po" xml:id="a02262-043-a-1340">our</w> <w lemma="peace" pos="n1" xml:id="a02262-043-a-1350">peace</w> <w lemma="betray" pos="vvi" xml:id="a02262-043-a-1360">betray</w> <pc xml:id="a02262-043-a-1370" unit="sentence">.</pc> </l> <l xml:id="a02262-e118360"> <w lemma="inquire" pos="vv2" xml:id="a02262-043-a-1380" reg="inquirest">inquir'st</w> <w lemma="thou" pos="pns" xml:id="a02262-043-a-1390">thou</w> <w lemma="to" pos="acp-p" xml:id="a02262-043-a-1400">to</w> <w lemma="what" pos="crq-r" xml:id="a02262-043-a-1410">what</w> <w lemma="place" pos="n1" xml:id="a02262-043-a-1420">place</w> <w lemma="thou" pos="pns" xml:id="a02262-043-a-1430">thou</w> <w lemma="shall" pos="vm2" xml:id="a02262-043-a-1440">shalt</w> <w lemma="return" pos="vvi" xml:id="a02262-043-a-1450">return</w> </l> <l xml:id="a02262-e118370"> <w lemma="when" pos="crq-cs" xml:id="a02262-043-a-1460" reg="when">vvhen</w> <w lemma="dead" pos="j" xml:id="a02262-043-a-1470">dead</w> <pc xml:id="a02262-043-a-1480" unit="sentence">?</pc> <w lemma="to" pos="acp-p" xml:id="a02262-043-a-1490">to</w> <w lemma="that" pos="d" xml:id="a02262-043-a-1500">that</w> <pc xml:id="a02262-043-a-1510">,</pc> <w lemma="where" pos="crq-q" xml:id="a02262-043-a-1520">where</w> <w lemma="lie" pos="vvb" xml:id="a02262-043-a-1530">lie</w> <w lemma="the" pos="d" xml:id="a02262-043-a-1540">the</w> <w lemma="yet" pos="av" xml:id="a02262-043-a-1550">yet</w> <w lemma="unborn" pos="j" xml:id="a02262-043-a-1560" reg="unborn">vnborn</w> <pc xml:id="a02262-043-a-1570" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e118380"> <w lemma="seneca" pos="n1-nn" xml:id="a02262-043-a-1580">seneca</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-a-1590">in</w> <w lemma="troad" pos="n1-nn" xml:id="a02262-043-a-1600">troad</w> <pc xml:id="a02262-043-a-1610" unit="sentence">.</pc> </bibl> <p xml:id="a02262-e118390"> <w lemma="they" pos="pns" xml:id="a02262-043-a-1620">they</w> <w lemma="hold" pos="vvd" xml:id="a02262-043-a-1630">held</w> <w lemma="that" pos="cs" xml:id="a02262-043-a-1640">that</w> <w lemma="there" pos="av" xml:id="a02262-043-a-1650">there</w> <w lemma="be" pos="vvd" xml:id="a02262-043-a-1660">was</w> <w lemma="neither" pos="d-x" xml:id="a02262-043-a-1670">neither</w> <w lemma="spirit" pos="n2" xml:id="a02262-043-a-1680">spirits</w> <w lemma="nor" pos="cc-x" xml:id="a02262-043-a-1690">nor</w> <w lemma="angel" pos="n2" xml:id="a02262-043-a-1700">angels</w> <pc xml:id="a02262-043-a-1710">;</pc> <w lemma="reject" pos="vvd" xml:id="a02262-043-a-1720">rejected</w> <w lemma="all" pos="d" xml:id="a02262-043-a-1730">all</w> <w lemma="tradition" pos="n2" xml:id="a02262-043-a-1740">traditions</w> <pc xml:id="a02262-043-a-1750">;</pc> <w lemma="and" pos="cc" xml:id="a02262-043-a-1760">and</w> <w lemma="only" pos="av_j" xml:id="a02262-043-a-1770" reg="only">onely</w> <w lemma="allow" pos="vvn" xml:id="a02262-043-a-1780">allowed</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-a-1790">of</w> <w lemma="the" pos="d" xml:id="a02262-043-a-1800">the</w> <w lemma="five" pos="crd" xml:id="a02262-043-a-1810">five</w> <w lemma="book" pos="n2" xml:id="a02262-043-a-1820">books</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-a-1830">of</w> <w lemma="moses" pos="n1-nn" xml:id="a02262-043-a-1840">moses</w> <pc xml:id="a02262-043-a-1850">;</pc> <w lemma="that" pos="cs" xml:id="a02262-043-a-1860">that</w> <w lemma="there" pos="av" xml:id="a02262-043-a-1870">there</w> <w lemma="be" pos="vvd" xml:id="a02262-043-a-1880">was</w> <w lemma="no" pos="d-x" xml:id="a02262-043-a-1890">no</w> <w lemma="such" pos="d" xml:id="a02262-043-a-1900">such</w> <w lemma="thing" pos="n1" xml:id="a02262-043-a-1910">thing</w> <w lemma="as" pos="acp-p" xml:id="a02262-043-a-1920">as</w> <w lemma="fate" pos="n1" xml:id="a02262-043-a-1930">fate</w> <pc xml:id="a02262-043-a-1940">;</pc> <w lemma="that" pos="cs" xml:id="a02262-043-a-1950">that</w> <w lemma="no" pos="d-x" xml:id="a02262-043-a-1960">no</w> <w lemma="evil" pos="n1_j" xml:id="a02262-043-a-1970">evil</w> <w lemma="proceed" pos="vvn" xml:id="a02262-043-a-1980">proceeded</w> <w lemma="from" pos="acp-p" xml:id="a02262-043-a-1990">from</w> <w lemma="god" pos="n1-nn" xml:id="a02262-043-a-2000">god</w> <pc xml:id="a02262-043-a-2010">;</pc> <w lemma="and" pos="cc" xml:id="a02262-043-a-2020">and</w> <w lemma="that" pos="d" xml:id="a02262-043-a-2030">that</w> <w lemma="virtue" pos="n1" xml:id="a02262-043-a-2040" reg="virtue">vertue</w> <w lemma="and" pos="cc" xml:id="a02262-043-a-2050">and</w> <w lemma="vice" pos="n1" xml:id="a02262-043-a-2060">vice</w> <w lemma="be" pos="vvd" xml:id="a02262-043-a-2070">were</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-a-2080">in</w> <w lemma="our" pos="po" xml:id="a02262-043-a-2090">our</w> <w lemma="own" pos="d" xml:id="a02262-043-a-2100">own</w> <w lemma="arbitrement" pos="n2" xml:id="a02262-043-a-2110">arbitrements</w> <pc xml:id="a02262-043-a-2120" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-043-a-2130">the</w> <w lemma="pharisee" pos="n2-nn" xml:id="a02262-043-a-2140">pharisees</w> <w lemma="be" pos="vvd" xml:id="a02262-043-a-2150">were</w> <w lemma="sociable" pos="j" xml:id="a02262-043-a-2160">sociable</w> <w lemma="among" pos="acp-p" xml:id="a02262-043-a-2170">among</w> <w lemma="themselves" pos="px" xml:id="a02262-043-a-2180">themselves</w> <pc xml:id="a02262-043-a-2190">:</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-043-a-2200">but</w> <w lemma="the" pos="d" xml:id="a02262-043-a-2210">the</w> <w lemma="sadduce" pos="n2-nn" xml:id="a02262-043-a-2220">sadduces</w> <w lemma="ever" pos="av" xml:id="a02262-043-a-2230">ever</w> <w lemma="at" pos="acp-p" xml:id="a02262-043-a-2240">at</w> <w lemma="discord" pos="n1" xml:id="a02262-043-a-2250">discord</w> <pc xml:id="a02262-043-a-2260">,</pc> <w lemma="and" pos="cc" xml:id="a02262-043-a-2270">and</w> <w lemma="as" pos="acp-p" xml:id="a02262-043-a-2280">as</w> <w lemma="uncivil" pos="j" xml:id="a02262-043-a-2290" reg="uncivil">uncivill</w> <w lemma="to" pos="acp-p" xml:id="a02262-043-a-2300">to</w> <w lemma="their" pos="po" xml:id="a02262-043-a-2310">their</w> <w lemma="own" pos="d" xml:id="a02262-043-a-2320">own</w> <w lemma="sect" pos="n1" xml:id="a02262-043-a-2330">sect</w> <w lemma="as" pos="acp-cs" xml:id="a02262-043-a-2340">as</w> <w lemma="to" pos="acp-p" xml:id="a02262-043-a-2350">to</w> <w lemma="stranger" pos="n2" xml:id="a02262-043-a-2360">strangers</w> <pc xml:id="a02262-043-a-2370" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-043-a-2380">this</w> <w lemma="heresy" pos="n1" xml:id="a02262-043-a-2390" reg="heresy">heresie</w> <w lemma="infect" pos="vvd" xml:id="a02262-043-a-2400">infected</w> <w lemma="not" pos="xx" xml:id="a02262-043-a-2410">not</w> <pb facs="43" n="79" xml:id="a02262-043-b"/> <w lemma="a" pos="d" xml:id="a02262-043-b-0010">a</w> <w lemma="few" pos="d" xml:id="a02262-043-b-0020">few</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-0030">of</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0040">the</w> <w lemma="high" pos="j" xml:id="a02262-043-b-0050">high</w> <w lemma="priest" pos="n2" xml:id="a02262-043-b-0060">priests</w> <pc xml:id="a02262-043-b-0070">:</pc> <w lemma="for" pos="acp-cs" xml:id="a02262-043-b-0080">for</w> <w lemma="hircanus" pos="n1-nn" xml:id="a02262-043-b-0090" rendition="#hi">hircanus</w> <w lemma="with" pos="acp-p" xml:id="a02262-043-b-0100">with</w> <w lemma="his" pos="po" xml:id="a02262-043-b-0110">his</w> <w lemma="two" pos="crd" xml:id="a02262-043-b-0120">two</w> <w lemma="son" pos="n2" xml:id="a02262-043-b-0130">sons</w> <pc xml:id="a02262-043-b-0140">,</pc> <w lemma="aristobulus" pos="n1-nn" xml:id="a02262-043-b-0150" rendition="#hi">aristobulus</w> <w lemma="and" pos="cc" xml:id="a02262-043-b-0160">and</w> <w lemma="alexander" pos="n1-nn" xml:id="a02262-043-b-0170" rendition="#hi">alexander</w> <pc xml:id="a02262-043-b-0180" rendition="#hi">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-043-b-0190">were</w> <w lemma="sadduce" pos="n2-nn" xml:id="a02262-043-b-0200">sadduces</w> <pc xml:id="a02262-043-b-0210">;</pc> <w lemma="so" pos="av" xml:id="a02262-043-b-0220">so</w> <w lemma="be" pos="vvd" xml:id="a02262-043-b-0230">was</w> <w lemma="auanus" pos="n1-nn" xml:id="a02262-043-b-0240" rendition="#hi">auanus</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0250">the</w> <w lemma="young" pos="j-c" xml:id="a02262-043-b-0260">younger</w> <pc xml:id="a02262-043-b-0270">.</pc> </p> <p xml:id="a02262-e118400"> <w lemma="vers." pos="n-ab" xml:id="a02262-043-b-0280">vers.</w> <pc xml:id="a02262-043-b-0290" unit="sentence"/> <w lemma="151." pos="crd" xml:id="a02262-043-b-0300">151.</w> <pc xml:id="a02262-043-b-0310" unit="sentence"/> <w lemma="now" pos="av" xml:id="a02262-043-b-0320">now</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0330">the</w> <w lemma="full" pos="j" xml:id="a02262-043-b-0340">full</w> <w lemma="moon" pos="n1" xml:id="a02262-043-b-0350">moon</w> <pc xml:id="a02262-043-b-0360">]</pc> <w lemma="in" pos="acp-p" xml:id="a02262-043-b-0370">in</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0380">the</w> <w lemma="first" pos="ord" xml:id="a02262-043-b-0390">first</w> <w lemma="full" pos="j" xml:id="a02262-043-b-0400">full</w> <w lemma="moon" pos="n1" xml:id="a02262-043-b-0410">moon</w> <w lemma="after" pos="acp-p" xml:id="a02262-043-b-0420">after</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0430">the</w> <w lemma="sun" pos="n2" xml:id="a02262-043-b-0440">suns</w> <w lemma="ascend" pos="vvg" xml:id="a02262-043-b-0450">ascending</w> <w lemma="into" pos="acp-p" xml:id="a02262-043-b-0460">into</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0470">the</w> <w lemma="equinoctial" pos="j" xml:id="a02262-043-b-0480" reg="equinoctial">equinoctiall</w> <pc xml:id="a02262-043-b-0490">,</pc> <w lemma="they" pos="pns" xml:id="a02262-043-b-0500">they</w> <w lemma="celebrate" pos="vvd" xml:id="a02262-043-b-0510">celebrated</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0520">the</w> <w lemma="annual" pos="j" xml:id="a02262-043-b-0530" reg="annual">annuall</w> <w lemma="passeover" pos="n1-nn" xml:id="a02262-043-b-0540">passeover</w> <pc xml:id="a02262-043-b-0550">,</pc> <w lemma="accord" pos="vvg" xml:id="a02262-043-b-0560">according</w> <w lemma="to" pos="acp-p" xml:id="a02262-043-b-0570">to</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0580">the</w> <w lemma="positive" pos="j" xml:id="a02262-043-b-0590">positive</w> <w lemma="law" pos="n1" xml:id="a02262-043-b-0600">law</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-0610">of</w> <w lemma="moses" pos="n1-nn" xml:id="a02262-043-b-0620">moses</w> <pc xml:id="a02262-043-b-0630">;</pc> <w lemma="eat" pos="vvg" xml:id="a02262-043-b-0640">eating</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0650">the</w> <w lemma="lamb" pos="n1" xml:id="a02262-043-b-0660" reg="lamb">lambe</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-b-0670">in</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0680">the</w> <w lemma="evening" pos="n1" xml:id="a02262-043-b-0690">evening</w> <w lemma="at" pos="acp-p" xml:id="a02262-043-b-0700">at</w> <w lemma="their" pos="po" xml:id="a02262-043-b-0710">their</w> <w lemma="private" pos="j" xml:id="a02262-043-b-0720">private</w> <w lemma="house" pos="n2" xml:id="a02262-043-b-0730">houses</w> <pc xml:id="a02262-043-b-0740">,</pc> <w lemma="and" pos="cc" xml:id="a02262-043-b-0750">and</w> <w lemma="lie" pos="vvg" xml:id="a02262-043-b-0760">lying</w> <w lemma="about" pos="acp-p" xml:id="a02262-043-b-0770">about</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0780">the</w> <w lemma="table" pos="n1" xml:id="a02262-043-b-0790">table</w> <w lemma="on" pos="acp-p" xml:id="a02262-043-b-0800">on</w> <w lemma="bed" pos="n2" xml:id="a02262-043-b-0810">beds</w> <pc xml:id="a02262-043-b-0820">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-043-b-0830">as</w> <w lemma="the" pos="d" xml:id="a02262-043-b-0840">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-043-b-0850" rendition="#hi" reg="romans">romanes</w> <w lemma="upon" pos="acp-p" xml:id="a02262-043-b-0860">upon</w> <w lemma="their" pos="po" xml:id="a02262-043-b-0870">their</w> <w lemma="trielinium" pos="n1-nn" xml:id="a02262-043-b-0880">trielinium</w> <pc xml:id="a02262-043-b-0890">:</pc> <w lemma="never" pos="av-x" xml:id="a02262-043-b-0900">never</w> <w lemma="few" pos="d-c" xml:id="a02262-043-b-0910">fewer</w> <w lemma="than" pos="cs" xml:id="a02262-043-b-0920" reg="than">then</w> <w lemma="ten" pos="crd" xml:id="a02262-043-b-0930">ten</w> <w lemma="together" pos="av" xml:id="a02262-043-b-0940">together</w> <pc xml:id="a02262-043-b-0950">;</pc> <w lemma="if" pos="cs" xml:id="a02262-043-b-0960">if</w> <w lemma="they" pos="pns" 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<w lemma="those" pos="d" xml:id="a02262-043-b-1290">those</w> <w lemma="that" pos="cs" xml:id="a02262-043-b-1300">that</w> <w lemma="come" pos="vvd" xml:id="a02262-043-b-1310">came</w> <w lemma="short" pos="j" xml:id="a02262-043-b-1320">short</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-1330">of</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1340">the</w> <w lemma="day" pos="n1" xml:id="a02262-043-b-1350">day</w> <w lemma="by" pos="acp-p" xml:id="a02262-043-b-1360">by</w> <w lemma="reason" pos="n1" xml:id="a02262-043-b-1370">reason</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-1380">of</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1390">the</w> <w lemma="distance" pos="n1" xml:id="a02262-043-b-1400">distance</w> <pc xml:id="a02262-043-b-1410">,</pc> <w lemma="or" pos="cc" xml:id="a02262-043-b-1420">or</w> <w lemma="be" pos="vvd" xml:id="a02262-043-b-1430">were</w> <w lemma="defile" pos="vvn" xml:id="a02262-043-b-1440">defiled</w> <w lemma="with" pos="acp-p" xml:id="a02262-043-b-1450">with</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1460">the</w> <w lemma="dead" pos="j" xml:id="a02262-043-b-1470">dead</w> <pc xml:id="a02262-043-b-1480">,</pc> <w lemma="have" pos="vvd" xml:id="a02262-043-b-1490">had</w> <w lemma="a" pos="d" xml:id="a02262-043-b-1500">a</w> <w lemma="second" pos="ord" xml:id="a02262-043-b-1510">second</w> <w lemma="passeover" pos="n1-nn" xml:id="a02262-043-b-1520">passeover</w> <w lemma="in" pos="acp-p" xml:id="a02262-043-b-1530">in</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1540">the</w> <w lemma="month" pos="n1" xml:id="a02262-043-b-1550" reg="month">moneth</w> <w lemma="follow" pos="vvg" xml:id="a02262-043-b-1560">following</w> <w lemma="assign" pos="vvn" xml:id="a02262-043-b-1570">assigned</w> <pc xml:id="a02262-043-b-1580">.</pc> </p> <p xml:id="a02262-e118410"> <w lemma="vers." pos="n-ab" xml:id="a02262-043-b-1590">vers.</w> <pc xml:id="a02262-043-b-1600" unit="sentence"/> <w lemma="161." pos="crd" xml:id="a02262-043-b-1610">161.</w> <pc xml:id="a02262-043-b-1620" unit="sentence"/> <w lemma="our" pos="po" xml:id="a02262-043-b-1630">our</w> <w lemma="washing" pos="n2_vg" xml:id="a02262-043-b-1640">washings</w> <w lemma="past" pos="acp-p" xml:id="a02262-043-b-1650">past</w> <pc xml:id="a02262-043-b-1660">]</pc> <w lemma="it" pos="pn" xml:id="a02262-043-b-1670">it</w> <w lemma="be" pos="vvd" xml:id="a02262-043-b-1680">was</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1690">the</w> <w lemma="custom" pos="n1" xml:id="a02262-043-b-1700" reg="custom">custome</w> <w lemma="as" pos="acp-cs" xml:id="a02262-043-b-1710">as</w> <w lemma="well" pos="av" xml:id="a02262-043-b-1720">well</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-1730">of</w> <w lemma="all" pos="d" xml:id="a02262-043-b-1740">all</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1750">the</w> <w lemma="eastern" pos="j" xml:id="a02262-043-b-1760">eastern</w> <w lemma="nation" pos="n2" xml:id="a02262-043-b-1770">nations</w> <pc xml:id="a02262-043-b-1780">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-043-b-1790">as</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-1800">of</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1810">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-043-b-1820" rendition="#hi" reg="jews">iewes</w> <pc xml:id="a02262-043-b-1830" rendition="#hi">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-043-b-1840">to</w> <w lemma="wash" pos="vvi" xml:id="a02262-043-b-1850">wash</w> <w lemma="the" pos="d" xml:id="a02262-043-b-1860">the</w> <w lemma="foot" pos="n2" xml:id="a02262-043-b-1870">feet</w> <w lemma="of" pos="acp-p" xml:id="a02262-043-b-1880">of</w> <w lemma="their" pos="po" xml:id="a02262-043-b-1890">their</w> <w lemma="guest" pos="n2" xml:id="a02262-043-b-1900">guests</w> <pc xml:id="a02262-043-b-1910">,</pc> <w lemma="though" pos="cs" xml:id="a02262-043-b-1920">though</w> <w lemma="perform" pos="vvn" xml:id="a02262-043-b-1930">performed</w> <w lemma="by" pos="acp-p" 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lemma="of" pos="acp-p" xml:id="a02262-043-b-2920">of</w> <w lemma="venus" pos="n1-nn" xml:id="a02262-043-b-2930" rendition="#hi">venus</w> <pc xml:id="a02262-043-b-2940" rendition="#hi">;</pc> <w lemma="which" pos="crq-r" xml:id="a02262-043-b-2950">which</w> <w lemma="when" pos="crq-cs" xml:id="a02262-043-b-2960">when</w> <w lemma="it" pos="pn" xml:id="a02262-043-b-2970">it</w> <w lemma="rise" pos="vvz" xml:id="a02262-043-b-2980">riseth</w> <pb facs="44" n="80" xml:id="a02262-044-a"/> <w lemma="before" pos="acp-p" xml:id="a02262-044-a-0010">before</w> <w lemma="the" pos="d" xml:id="a02262-044-a-0020">the</w> <w lemma="sun" pos="n1" xml:id="a02262-044-a-0030">sun</w> <w lemma="be" pos="vvz" xml:id="a02262-044-a-0040">is</w> <w lemma="the" pos="d" xml:id="a02262-044-a-0050">the</w> <w lemma="morning" pos="n1" xml:id="a02262-044-a-0060">morning</w> <w lemma="star" pos="n1" xml:id="a02262-044-a-0070" reg="star">starre</w> <pc xml:id="a02262-044-a-0080">;</pc> <w lemma="and" pos="cc" 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pos="acp-av" xml:id="a02262-044-a-0240">on</w> <pc xml:id="a02262-044-a-0250">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-a-0260">and</w> <w lemma="first" pos="ord" xml:id="a02262-044-a-0270">first</w> <w lemma="display" pos="vvz" xml:id="a02262-044-a-0280" reg="displays">displayes</w> <w lemma="his" pos="po" xml:id="a02262-044-a-0290">his</w> <w lemma="wing" pos="n2" xml:id="a02262-044-a-0300">wings</w> <pc xml:id="a02262-044-a-0310">:</pc> </l> <l xml:id="a02262-e118460"> <w lemma="now" pos="av" xml:id="a02262-044-a-0320">now</w> <pc xml:id="a02262-044-a-0330">,</pc> <w lemma="radiant" pos="j" xml:id="a02262-044-a-0340">radiant</w> <w lemma="lucifer" pos="n1-nn" xml:id="a02262-044-a-0350">lucifer</w> <pc xml:id="a02262-044-a-0360">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-044-a-0370">who</w> <w lemma="day" pos="n1" xml:id="a02262-044-a-0380">day</w> </l> <l xml:id="a02262-e118470"> <w lemma="exalt" pos="vvg" xml:id="a02262-044-a-0390">exalting</w> <pc xml:id="a02262-044-a-0400">,</pc> <w lemma="chase" pos="vvz" xml:id="a02262-044-a-0410" reg="chaseth">chaceth</w> <w lemma="night" pos="n1" xml:id="a02262-044-a-0420">night</w> <w lemma="away" pos="av" xml:id="a02262-044-a-0430">away</w> <pc xml:id="a02262-044-a-0440" unit="sentence">.</pc> </l> </quote> <p xml:id="a02262-e118480"> <w lemma="in" pos="acp-p" xml:id="a02262-044-a-0450">in</w> <w lemma="regard" pos="n1" xml:id="a02262-044-a-0460">regard</w> <w lemma="that" pos="cs" xml:id="a02262-044-a-0470">that</w> <w lemma="her" pos="po" xml:id="a02262-044-a-0480">her</w> <w lemma="course" pos="n1" xml:id="a02262-044-a-0490">course</w> <w lemma="be" pos="vvz" xml:id="a02262-044-a-0500">is</w> <w lemma="sometime" pos="av" xml:id="a02262-044-a-0510">sometimes</w> <w lemma="swift" pos="j-c" xml:id="a02262-044-a-0520">swifter</w> <w lemma="than" pos="cs" xml:id="a02262-044-a-0530" reg="than">then</w> <w lemma="the" pos="d" xml:id="a02262-044-a-0540">the</w> <w lemma="sun" pos="n1" xml:id="a02262-044-a-0550">sun</w> <pc xml:id="a02262-044-a-0560">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-a-0570">and</w> <w lemma="sometime" pos="av" xml:id="a02262-044-a-0580">sometimes</w> <w lemma="slow" pos="j-c" xml:id="a02262-044-a-0590">slower</w> <pc xml:id="a02262-044-a-0600">:</pc> <w lemma="yet" pos="av" xml:id="a02262-044-a-0610">yet</w> <w lemma="never" pos="av-x" xml:id="a02262-044-a-0620">never</w> <w lemma="far" pos="av_j" xml:id="a02262-044-a-0630" reg="far">farre</w> <w lemma="off" pos="acp-av" xml:id="a02262-044-a-0640">off</w> <pc xml:id="a02262-044-a-0650">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-a-0660">and</w> <w lemma="fulfil" pos="vvg" xml:id="a02262-044-a-0670">fulfilling</w> <w lemma="the" pos="d" xml:id="a02262-044-a-0680">the</w> <w lemma="same" pos="d" xml:id="a02262-044-a-0690">same</w> <w lemma="period" pos="n1" xml:id="a02262-044-a-0700">period</w> <pc xml:id="a02262-044-a-0710">.</pc> </p> <p xml:id="a02262-e118490"> <w lemma="vers." pos="n-ab" xml:id="a02262-044-a-0720">vers.</w> <pc xml:id="a02262-044-a-0730" unit="sentence"/> <w lemma="193." pos="crd" xml:id="a02262-044-a-0740">193.</w> <pc xml:id="a02262-044-a-0750" unit="sentence"/> <w lemma="those" pos="d" xml:id="a02262-044-a-0760">those</w> <w lemma="city" pos="n2" xml:id="a02262-044-a-0770">cities</w> <pc xml:id="a02262-044-a-0780">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-044-a-0790" reg="etc.">&amp;c.</w> <pc xml:id="a02262-044-a-0800" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-044-a-0810">the</w> <w lemma="city" pos="n2" xml:id="a02262-044-a-0820">cities</w> <w lemma="which" pos="crq-r" xml:id="a02262-044-a-0830">which</w> <w lemma="lie" pos="vvb" xml:id="a02262-044-a-0840">lie</w> <w lemma="at" pos="acp-p" xml:id="a02262-044-a-0850">at</w> <w lemma="the" pos="d" xml:id="a02262-044-a-0860">the</w> <w lemma="foot" pos="n1" xml:id="a02262-044-a-0870">foot</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-0880">of</w> <w lemma="libanus" pos="n1-nn" xml:id="a02262-044-a-0890">libanus</w> <pc xml:id="a02262-044-a-0900">,</pc> <w lemma="on" pos="acp-p" xml:id="a02262-044-a-0910">on</w> <w lemma="the" pos="d" xml:id="a02262-044-a-0920">the</w> <w lemma="north" pos="n1" xml:id="a02262-044-a-0930">north</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-0940">of</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-044-a-0950">galilee</w> <pc xml:id="a02262-044-a-0960">;</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-044-a-0970">whereof</w> <w lemma="caesarea" pos="n1-nn" xml:id="a02262-044-a-0980" reg="caesarea">cesarea</w> <w lemma="philippi" pos="n1-nn" xml:id="a02262-044-a-0990">philippi</w> <pc xml:id="a02262-044-a-1000">,</pc> <w lemma="the" pos="d" xml:id="a02262-044-a-1010">the</w> <w lemma="seat" pos="n1" xml:id="a02262-044-a-1020">seat</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-1030">of</w> <w lemma="the" pos="d" xml:id="a02262-044-a-1040">the</w> <w lemma="tetrarch" pos="n1" xml:id="a02262-044-a-1050">tetrarch</w> <pc xml:id="a02262-044-a-1060">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-044-a-1070">was</w> <w lemma="the" pos="d" xml:id="a02262-044-a-1080">the</w> <w lemma="principal" pos="j" xml:id="a02262-044-a-1090" reg="principal">principall</w> <pc xml:id="a02262-044-a-1100">:</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-044-a-1110">where</w> <w lemma="jordan" pos="n1-nn" xml:id="a02262-044-a-1120" rendition="#hi" reg="jordan">iordan</w> <w lemma="not" pos="xx" xml:id="a02262-044-a-1130">not</w> <w lemma="far" pos="av_j" xml:id="a02262-044-a-1140" reg="far">farre</w> <w lemma="above" pos="acp-av" xml:id="a02262-044-a-1150">above</w> <w lemma="descend" pos="vvz" xml:id="a02262-044-a-1160">descends</w> <w lemma="from" pos="acp-p" xml:id="a02262-044-a-1170">from</w> <w lemma="jour" pos="n1-nn" xml:id="a02262-044-a-1180" rendition="#hi">ior</w> <w lemma="and" pos="cc" xml:id="a02262-044-a-1190">and</w> <w lemma="dan" pos="n1" xml:id="a02262-044-a-1200" rendition="#hi">dan</w> <pc xml:id="a02262-044-a-1210" rendition="#hi">,</pc> <w lemma="two" pos="crd" xml:id="a02262-044-a-1220">two</w> <w lemma="neighbour" pos="j_vg" xml:id="a02262-044-a-1230">neighbouring</w> <w lemma="fountain" pos="n2" xml:id="a02262-044-a-1240">fountains</w> <pc xml:id="a02262-044-a-1250" unit="sentence">.</pc> </p> <p xml:id="a02262-e118500"> <w lemma="verse" pos="n1" xml:id="a02262-044-a-1260" reg="verse">vers</w> <w lemma="198." pos="crd" xml:id="a02262-044-a-1270">198.</w> <pc xml:id="a02262-044-a-1280" unit="sentence"/> <w lemma="a" pos="d" xml:id="a02262-044-a-1290">a</w> <w lemma="sea-resembling" pos="j" xml:id="a02262-044-a-1300">sea-resembling</w> <w lemma="lake" pos="n1" xml:id="a02262-044-a-1310">lake</w> <pc xml:id="a02262-044-a-1320">.</pc> <pc xml:id="a02262-044-a-1330" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-044-a-1340">the</w> <w lemma="lake" pos="n1" xml:id="a02262-044-a-1350">lake</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-1360">of</w> <w lemma="genesareth" pos="n1-nn" xml:id="a02262-044-a-1370" rendition="#hi">genesareth</w> <w lemma="call" pos="vvn" xml:id="a02262-044-a-1380">called</w> <w lemma="also" pos="av" xml:id="a02262-044-a-1390">also</w> <w lemma="the" pos="d" xml:id="a02262-044-a-1400">the</w> <w lemma="sea" pos="n1" xml:id="a02262-044-a-1410">sea</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-1420">of</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-044-a-1430" rendition="#hi">galilee</w> <pc xml:id="a02262-044-a-1440" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-a-1450">and</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-1460">of</w> <w lemma="tiberias" pos="n1-nn" xml:id="a02262-044-a-1470" rendition="#hi">tiberias</w> <pc xml:id="a02262-044-a-1480" rendition="#hi">;</pc> <w lemma="take" pos="vvg" xml:id="a02262-044-a-1490">taking</w> <w lemma="this" pos="d" xml:id="a02262-044-a-1500">this</w> <w lemma="name" pos="n1" xml:id="a02262-044-a-1510">name</w> <w lemma="from" pos="acp-p" xml:id="a02262-044-a-1520">from</w> <w lemma="that" pos="d" xml:id="a02262-044-a-1530">that</w> <w lemma="city" pos="n1" xml:id="a02262-044-a-1540" reg="city">citie</w> <w lemma="there" pos="av" xml:id="a02262-044-a-1550">there</w> <w lemma="build" pos="vvn" xml:id="a02262-044-a-1560">built</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-a-1570">by</w> <w lemma="antipas" pos="n1-nn" xml:id="a02262-044-a-1580" rendition="#hi">antipas</w> <w lemma="in" pos="acp-p" xml:id="a02262-044-a-1590">in</w> <w lemma="honour" pos="n1" xml:id="a02262-044-a-1600">honour</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-1610">of</w> <w lemma="tiberius" pos="n1-nn" xml:id="a02262-044-a-1620" rendition="#hi">tiberius</w> <pc xml:id="a02262-044-a-1630" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="a02262-044-a-1640">it</w> <w lemma="extend" pos="vvz" xml:id="a02262-044-a-1650">extendeth</w> <w lemma="forty" pos="crd" xml:id="a02262-044-a-1660">forty</w> <w lemma="furlong" pos="n2" xml:id="a02262-044-a-1670" reg="furlongs">fur-longs</w> <w lemma="in" pos="acp-p" xml:id="a02262-044-a-1680">in</w> <w lemma="breadth" pos="n1" xml:id="a02262-044-a-1690">breadth</w> <pc xml:id="a02262-044-a-1700">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-a-1710">and</w> <w lemma="in" pos="acp-p" xml:id="a02262-044-a-1720">in</w> <w lemma="length" pos="n1" xml:id="a02262-044-a-1730">length</w> <w lemma="a" pos="d" xml:id="a02262-044-a-1740">an</w> <w lemma="hundred" pos="crd" xml:id="a02262-044-a-1750">hundred</w> <pc xml:id="a02262-044-a-1760">:</pc> <w lemma="the" pos="d" xml:id="a02262-044-a-1770">the</w> <w lemma="shore" pos="n1" xml:id="a02262-044-a-1780">shore</w> <w lemma="once" pos="acp-av" xml:id="a02262-044-a-1790">once</w> <w lemma="enrich" pos="vvn" xml:id="a02262-044-a-1800" reg="enriched">inriched</w> <w lemma="with" pos="acp-p" xml:id="a02262-044-a-1810">with</w> <w lemma="the" pos="d" xml:id="a02262-044-a-1820">the</w> <w lemma="city" pos="n2" xml:id="a02262-044-a-1830">cities</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-1840">of</w> <w lemma="capharnaum" pos="n1-nn" xml:id="a02262-044-a-1850" rendition="#hi">capharnaum</w> <pc xml:id="a02262-044-a-1860" rendition="#hi">,</pc> <w lemma="tiberias" pos="n1-nn" xml:id="a02262-044-a-1870" rendition="#hi">tiberias</w> <pc xml:id="a02262-044-a-1880" rendition="#hi">,</pc> <w lemma="bethsaida" pos="n1-nn" xml:id="a02262-044-a-1890" rendition="#hi">bethsaida</w> <pc xml:id="a02262-044-a-1900" rendition="#hi">,</pc> <w lemma="bethsan" pos="n1-nn" xml:id="a02262-044-a-1910" rendition="#hi">bethsan</w> <pc xml:id="a02262-044-a-1920" rendition="#hi">,</pc> <w lemma="gadra" pos="n1-nn" xml:id="a02262-044-a-1930" rendition="#hi">gadra</w> <pc xml:id="a02262-044-a-1940" rendition="#hi">,</pc> <w lemma="taricha" pos="n1-nn" xml:id="a02262-044-a-1950" rendition="#hi">taricha</w> <pc xml:id="a02262-044-a-1960" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-a-1970">and</w> <w lemma="chorosaim" pos="vvi" xml:id="a02262-044-a-1980" rendition="#hi">chorosaim</w> <pc xml:id="a02262-044-a-1990" rendition="#hi">.</pc> </p> <p xml:id="a02262-e118510"> <w lemma="vers." pos="n-ab" xml:id="a02262-044-a-2000">vers.</w> <pc xml:id="a02262-044-a-2010" unit="sentence"/> <w lemma="199." pos="crd" xml:id="a02262-044-a-2020">199.</w> <pc xml:id="a02262-044-a-2030" unit="sentence"/> <w lemma="those" pos="d" xml:id="a02262-044-a-2040">those</w> <w lemma="wood" pos="n2" xml:id="a02262-044-a-2050" reg="woods">vvoods</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-2060">of</w> <w lemma="palm" pos="n2" xml:id="a02262-044-a-2070" reg="palms">palmes</w> <pc xml:id="a02262-044-a-2080">.</pc> <pc xml:id="a02262-044-a-2090" unit="sentence">]</pc> <w lemma="in" pos="acp-p" xml:id="a02262-044-a-2100">in</w> <w lemma="the" pos="d" xml:id="a02262-044-a-2110">the</w> <w lemma="plain" pos="n2" xml:id="a02262-044-a-2120" reg="plains">plaines</w> <w lemma="adjoin" pos="vvg" xml:id="a02262-044-a-2130" reg="adjoining">adjoyning</w> <w lemma="to" pos="acp-p" xml:id="a02262-044-a-2140">to</w> <w lemma="jericho" pos="n1-nn" xml:id="a02262-044-a-2150" rendition="#hi" reg="jericho">iericho</w> <pc xml:id="a02262-044-a-2160" rendition="#hi">:</pc> <w lemma="from" pos="acp-p" xml:id="a02262-044-a-2170">from</w> <w lemma="their" pos="po" xml:id="a02262-044-a-2180">their</w> <w lemma="abundance" pos="n1" xml:id="a02262-044-a-2190">abundance</w> <w lemma="call" pos="vvn" xml:id="a02262-044-a-2200">called</w> <w lemma="the" pos="d" xml:id="a02262-044-a-2210">the</w> <w lemma="city" pos="n1" xml:id="a02262-044-a-2220" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-2230">of</w> <w lemma="palm" pos="n2" xml:id="a02262-044-a-2240" reg="palms">palmes</w> <pc xml:id="a02262-044-a-2250">.</pc> </p> <p xml:id="a02262-e118520"> <w lemma="vers." pos="n-ab" xml:id="a02262-044-a-2260">vers.</w> <pc xml:id="a02262-044-a-2270" unit="sentence"/> <w lemma="200." pos="crd" xml:id="a02262-044-a-2280">200.</w> <pc xml:id="a02262-044-a-2290" unit="sentence"/> <w lemma="of" pos="acp-p" xml:id="a02262-044-a-2300">of</w> <w lemma="fragrant" pos="j" xml:id="a02262-044-a-2310">fragrant</w> <w lemma="balsamum" pos="n1" xml:id="a02262-044-a-2320">balsamum</w> <pc xml:id="a02262-044-a-2330">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-044-a-2340">which</w> <w lemma="etc" pos="n-ab" xml:id="a02262-044-a-2350" reg="etc.">&amp;c.</w> <pc xml:id="a02262-044-a-2360" unit="sentence">]</pc> <w lemma="as" pos="acp-p" xml:id="a02262-044-a-2370">as</w> <w lemma="in" pos="acp-p" xml:id="a02262-044-a-2380">in</w> <pb facs="44" n="81" xml:id="a02262-044-b"/> <w lemma="engaddi" pos="n1-nn" xml:id="a02262-044-b-0010" rendition="#hi">engaddi</w> <pc xml:id="a02262-044-b-0020" rendition="#hi">,</pc> <w lemma="so" pos="av" xml:id="a02262-044-b-0030">so</w> <w lemma="balsamum" pos="n1" xml:id="a02262-044-b-0040">balsamum</w> <w lemma="grow" pos="vvd" xml:id="a02262-044-b-0050">grew</w> <w lemma="plentiful" pos="av_j" xml:id="a02262-044-b-0060">plentifully</w> <w lemma="about" pos="acp-p" xml:id="a02262-044-b-0070">about</w> <w lemma="jericho" pos="n1-nn" xml:id="a02262-044-b-0080" rendition="#hi" reg="jericho">iericho</w> <pc xml:id="a02262-044-b-0090" unit="sentence" rendition="#hi">.</pc> <w lemma="a" pos="d" xml:id="a02262-044-b-0100">a</w> <w lemma="plant" pos="n1" xml:id="a02262-044-b-0110">plant</w> <w lemma="only" pos="av_j" xml:id="a02262-044-b-0120" reg="only">onely</w> <w lemma="proper" pos="j" xml:id="a02262-044-b-0130">proper</w> <w lemma="to" pos="acp-p" xml:id="a02262-044-b-0140">to</w> <w lemma="that" pos="d" xml:id="a02262-044-b-0150">that</w> <w lemma="country" pos="n1" xml:id="a02262-044-b-0160" reg="country">countrey</w> <pc xml:id="a02262-044-b-0170">:</pc> <w lemma="and" pos="cc" xml:id="a02262-044-b-0180">and</w> <w lemma="from" pos="acp-p" xml:id="a02262-044-b-0190">from</w> <w lemma="thence" pos="av" xml:id="a02262-044-b-0200">thence</w> <w lemma="transport" pos="vvn" xml:id="a02262-044-b-0210">transported</w> <w lemma="into" pos="acp-p" xml:id="a02262-044-b-0220">into</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-044-b-0230" reg="egypt">aegypt</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-0240">by</w> <w lemma="antonius" pos="n1-nn" xml:id="a02262-044-b-0250" rendition="#hi">antonius</w> <pc xml:id="a02262-044-b-0260" rendition="#hi">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-044-b-0270">to</w> <w lemma="gratify" pos="vvi" xml:id="a02262-044-b-0280" reg="gratify">gratifie</w> <w lemma="cleopatra" pos="n1-nn" xml:id="a02262-044-b-0290" rendition="#hi">cleopatra</w> <pc xml:id="a02262-044-b-0300" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="a02262-044-b-0310">it</w> <w lemma="die" pos="vvz" xml:id="a02262-044-b-0320">dies</w> <pc xml:id="a02262-044-b-0330">,</pc> <w lemma="if" pos="cs" xml:id="a02262-044-b-0340">if</w> <w lemma="it" pos="pn" xml:id="a02262-044-b-0350">it</w> <w lemma="be" pos="vvb" xml:id="a02262-044-b-0360">be</w> <w lemma="touch" pos="vvn" xml:id="a02262-044-b-0370" reg="touched">toucht</w> <w lemma="with" pos="acp-p" xml:id="a02262-044-b-0380">with</w> <w lemma="iron" pos="n1" xml:id="a02262-044-b-0390">iron</w> <pc xml:id="a02262-044-b-0400">:</pc> <w lemma="and" pos="cc" xml:id="a02262-044-b-0410">and</w> <w lemma="therefore" pos="av" xml:id="a02262-044-b-0420">therefore</w> <w lemma="they" pos="pns" xml:id="a02262-044-b-0430">they</w> <w lemma="launch" pos="vvi" xml:id="a02262-044-b-0440" reg="launch">lanch</w> <w lemma="the" pos="d" xml:id="a02262-044-b-0450">the</w> <w lemma="rind" pos="n1" xml:id="a02262-044-b-0460" reg="rind">rinde</w> <w lemma="with" pos="acp-p" xml:id="a02262-044-b-0470">with</w> <w lemma="sharp" pos="j" xml:id="a02262-044-b-0480">sharp</w> <w lemma="stone" pos="n2" xml:id="a02262-044-b-0490">stones</w> <pc xml:id="a02262-044-b-0500">,</pc> <w lemma="or" pos="cc" xml:id="a02262-044-b-0510">or</w> <w lemma="knife" pos="n2" xml:id="a02262-044-b-0520">knives</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-0530">of</w> <w lemma="bone" pos="n1" xml:id="a02262-044-b-0540">bone</w> <pc xml:id="a02262-044-b-0550">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-044-b-0560">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-044-b-0570">whence</w> <w lemma="that" pos="d" xml:id="a02262-044-b-0580">that</w> <w lemma="precious" pos="j" xml:id="a02262-044-b-0590">precious</w> <w lemma="liquor" pos="n1" xml:id="a02262-044-b-0600" reg="liquor">liquour</w> <w lemma="distil" pos="vvz" xml:id="a02262-044-b-0610">distilleth</w> <pc xml:id="a02262-044-b-0620">.</pc> </p> <p xml:id="a02262-e118530"> <w lemma="vers." pos="n-ab" xml:id="a02262-044-b-0630">vers.</w> <pc xml:id="a02262-044-b-0640" unit="sentence"/> <w lemma="203." pos="crd" xml:id="a02262-044-b-0650">203.</w> <pc xml:id="a02262-044-b-0660" unit="sentence"/> <w lemma="that" pos="cs" xml:id="a02262-044-b-0670">that</w> <w lemma="mount" pos="n1" xml:id="a02262-044-b-0680">mount</w> <pc xml:id="a02262-044-b-0690">]</pc> <w lemma="phasga" pos="n1-nn" xml:id="a02262-044-b-0700">phasga</w> <pc xml:id="a02262-044-b-0710">:</pc> <w lemma="from" pos="acp-p" xml:id="a02262-044-b-0720">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-044-b-0730">whence</w> <w lemma="moses" pos="n1-nn" xml:id="a02262-044-b-0740" rendition="#hi">moses</w> <w lemma="see" pos="vvd" xml:id="a02262-044-b-0750">saw</w> <w lemma="all" pos="d" xml:id="a02262-044-b-0760">all</w> <w lemma="the" pos="d" xml:id="a02262-044-b-0770">the</w> <w lemma="land" pos="n1" xml:id="a02262-044-b-0780">land</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-0790">of</w> <w lemma="promise" pos="n1" xml:id="a02262-044-b-0800">promise</w> <w lemma="from" pos="acp-p" xml:id="a02262-044-b-0810">from</w> <w lemma="dan" pos="n1" xml:id="a02262-044-b-0820" rendition="#hi">dan</w> <w lemma="to" pos="acp-p" xml:id="a02262-044-b-0830">to</w> <w lemma="bersheba" pos="n1-nn" xml:id="a02262-044-b-0840" rendition="#hi">bersheba</w> <pc xml:id="a02262-044-b-0850" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-044-b-0860">and</w> <w lemma="there" pos="av" xml:id="a02262-044-b-0870">there</w> <w lemma="die" pos="vvd" xml:id="a02262-044-b-0880">died</w> <pc xml:id="a02262-044-b-0890">:</pc> <w lemma="bury" pos="vvd" xml:id="a02262-044-b-0900">buried</w> <w lemma="in" pos="acp-p" xml:id="a02262-044-b-0910">in</w> <w lemma="a" pos="d" xml:id="a02262-044-b-0920">an</w> <w lemma="unknown" pos="j" xml:id="a02262-044-b-0930">unknown</w> <w lemma="sepulchre" pos="n1" xml:id="a02262-044-b-0940" reg="sepulchre">sepulcher</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-0950">by</w> <w lemma="a" pos="d" xml:id="a02262-044-b-0960">an</w> <w lemma="angel" pos="n1" xml:id="a02262-044-b-0970">angel</w> <pc xml:id="a02262-044-b-0980">,</pc> <w lemma="lest" pos="cs" xml:id="a02262-044-b-0990">lest</w> <w lemma="that" pos="d" xml:id="a02262-044-b-1000">that</w> <w lemma="shall" pos="vmd" xml:id="a02262-044-b-1010">should</w> <w lemma="have" pos="vvi" xml:id="a02262-044-b-1020">have</w> <w lemma="draw" pos="vvn" xml:id="a02262-044-b-1030">drawn</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1040">the</w> <w lemma="israelite" pos="n2-nn" xml:id="a02262-044-b-1050" rendition="#hi">israelites</w> <w lemma="to" pos="acp-p" xml:id="a02262-044-b-1060">to</w> <w lemma="idolatry" pos="n1" xml:id="a02262-044-b-1070">idolatry</w> <pc xml:id="a02262-044-b-1080" unit="sentence">.</pc> <w lemma="saint" pos="n1" xml:id="a02262-044-b-1090">saint</w> <w lemma="hierome" pos="n1-nn" xml:id="a02262-044-b-1100" rendition="#hi" reg="hierome">hitrome</w> <w lemma="write" pos="vvz" xml:id="a02262-044-b-1110">writes</w> <pc xml:id="a02262-044-b-1120">,</pc> <w lemma="how" pos="crq-cs" xml:id="a02262-044-b-1130">how</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1140">the</w> <w lemma="devil" pos="n1" xml:id="a02262-044-b-1150">devil</w> <pc xml:id="a02262-044-b-1160">,</pc> <w lemma="endeavour" pos="vvg" xml:id="a02262-044-b-1170" reg="endeavouring">indeavouring</w> <w lemma="to" pos="acp-cs" xml:id="a02262-044-b-1180">to</w> <w lemma="reveal" pos="vvi" xml:id="a02262-044-b-1190" reg="reveal">reveale</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1200">the</w> <w lemma="place" pos="n1" xml:id="a02262-044-b-1210">place</w> <pc xml:id="a02262-044-b-1220">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-044-b-1230">was</w> <w lemma="resist" pos="vvn" xml:id="a02262-044-b-1240">resisted</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-1250">by</w> <w lemma="michael" pos="n1-nn" xml:id="a02262-044-b-1260" rendition="#hi">michael</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1270">the</w> <w lemma="archangel" pos="n1" xml:id="a02262-044-b-1280">archangel</w> <pc xml:id="a02262-044-b-1290" unit="sentence">.</pc> </p> <p xml:id="a02262-e118540"> <w lemma="verse" pos="n1" xml:id="a02262-044-b-1300" reg="verse">vers</w> <w lemma="209." pos="crd" xml:id="a02262-044-b-1310">209.</w> <pc xml:id="a02262-044-b-1320" unit="sentence"/> <w lemma="cephaean" pos="n2-nn_j" xml:id="a02262-044-b-1330">cepheans</w> <pc xml:id="a02262-044-b-1340">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-044-b-1350">whose</w> <w lemma="strong" pos="j" xml:id="a02262-044-b-1360">strong</w> <w lemma="wall" pos="n2" xml:id="a02262-044-b-1370">walls</w> <pc xml:id="a02262-044-b-1380">,</pc> <w lemma="etc" pos="av" xml:id="a02262-044-b-1390" reg="etc.">&amp;c</w> <pc xml:id="a02262-044-b-1400">,</pc> <pc xml:id="a02262-044-b-1410">]</pc> <w lemma="cepheus" pos="n1-nn" xml:id="a02262-044-b-1420" rendition="#hi">cepheus</w> <pc xml:id="a02262-044-b-1430" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-044-b-1440">the</w> <w lemma="son" pos="n1" xml:id="a02262-044-b-1450">son</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-1460">of</w> <w lemma="phoenix" pos="n1" xml:id="a02262-044-b-1470" rendition="#hi">phoenix</w> <pc xml:id="a02262-044-b-1480" rendition="#hi">,</pc> <w lemma="reign" pos="vvd" xml:id="a02262-044-b-1490">reigned</w> <w lemma="in" pos="acp-p" xml:id="a02262-044-b-1500">in</w> <w lemma="joppa" pos="n1-nn" xml:id="a02262-044-b-1510" rendition="#hi" reg="joppa">ioppa</w> <pc xml:id="a02262-044-b-1520" rendition="#hi">:</pc> <w lemma="a" pos="d" xml:id="a02262-044-b-1530">a</w> <w lemma="city" pos="n1" xml:id="a02262-044-b-1540" reg="city">citie</w> <w lemma="build" pos="vvn" xml:id="a02262-044-b-1550">built</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-1560">by</w> <w lemma="japhet" pos="n1-nn" xml:id="a02262-044-b-1570" rendition="#hi" reg="japhet">iaphet</w> <w lemma="before" pos="acp-p" xml:id="a02262-044-b-1580">before</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1590">the</w> <w lemma="flood" pos="n1" xml:id="a02262-044-b-1600" reg="flood">floud</w> <pc xml:id="a02262-044-b-1610">,</pc> <w lemma="and" pos="cc" xml:id="a02262-044-b-1620">and</w> <w lemma="rather" pos="av-c" xml:id="a02262-044-b-1630">rather</w> <w lemma="cover" pos="vvn" xml:id="a02262-044-b-1640">covered</w> <w lemma="than" pos="cs" xml:id="a02262-044-b-1650" reg="than">then</w> <w lemma="demolish" pos="j_vn" xml:id="a02262-044-b-1660" reg="demolished">demolisht</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-1670">by</w> <w lemma="that" pos="d" xml:id="a02262-044-b-1680">that</w> <w lemma="deluge" pos="n1" xml:id="a02262-044-b-1690">deluge</w> <pc xml:id="a02262-044-b-1700" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-044-b-1710">the</w> <w lemma="inhabitant" pos="n2" xml:id="a02262-044-b-1720">inhabitants</w> <pc xml:id="a02262-044-b-1730">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-044-b-1740">with</w> <w lemma="their" pos="po" xml:id="a02262-044-b-1750">their</w> <w lemma="territory" pos="n2" xml:id="a02262-044-b-1760">territories</w> <pc xml:id="a02262-044-b-1770">,</pc> <w lemma="take" pos="vvd" xml:id="a02262-044-b-1780">took</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1790">the</w> <w lemma="name" pos="n1" xml:id="a02262-044-b-1800">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-1810">of</w> <w lemma="their" pos="po" xml:id="a02262-044-b-1820">their</w> <w lemma="king" pos="n1" xml:id="a02262-044-b-1830">king</w> <pc xml:id="a02262-044-b-1840">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-044-b-1850">who</w> <w lemma="worship" pos="vvd" xml:id="a02262-044-b-1860">worshipped</w> <w lemma="dercetis" pos="n1-nn" xml:id="a02262-044-b-1870" rendition="#hi">dercetis</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1880">the</w> <w lemma="goddess" pos="n1" xml:id="a02262-044-b-1890" reg="goddess">goddesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-1900">of</w> <w lemma="the" pos="d" xml:id="a02262-044-b-1910">the</w> <w lemma="ascalonite" pos="n2-nn" xml:id="a02262-044-b-1920" rendition="#hi">ascalonites</w> <w lemma="their" pos="po" xml:id="a02262-044-b-1930">their</w> <w lemma="neighbour" pos="n2" xml:id="a02262-044-b-1940">neighbours</w> <pc xml:id="a02262-044-b-1950" unit="sentence">.</pc> <w lemma="she" pos="pns" xml:id="a02262-044-b-1960">she</w> <pc xml:id="a02262-044-b-1970">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-044-b-1980">as</w> <w lemma="they" pos="pns" xml:id="a02262-044-b-1990">they</w> <w lemma="fable" pos="n1" xml:id="a02262-044-b-2000">fable</w> <pc xml:id="a02262-044-b-2010">,</pc> <w lemma="inflame" pos="vvn" xml:id="a02262-044-b-2020">inflamed</w> <w lemma="with" pos="acp-p" xml:id="a02262-044-b-2030">with</w> <w lemma="the" pos="d" xml:id="a02262-044-b-2040">the</w> <w lemma="love" pos="n1" xml:id="a02262-044-b-2050">love</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-2060">of</w> <w lemma="a" pos="d" xml:id="a02262-044-b-2070">a</w> <w lemma="beautiful" pos="j" xml:id="a02262-044-b-2080" reg="beautiful">beautifull</w> <w lemma="youth" pos="n1" xml:id="a02262-044-b-2090">youth</w> <w lemma="who" pos="crq-r" xml:id="a02262-044-b-2100">who</w> <w lemma="sacrifice" pos="vvn" xml:id="a02262-044-b-2110" reg="sacrificed">sacrific'd</w> <w lemma="unto" pos="acp-p" xml:id="a02262-044-b-2120">unto</w> <w lemma="she" pos="pno" xml:id="a02262-044-b-2130">her</w> <pc xml:id="a02262-044-b-2140">,</pc> <w lemma="have" pos="vvg" xml:id="a02262-044-b-2150">having</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-2160">by</w> <w lemma="he" pos="pno" xml:id="a02262-044-b-2170">him</w> <w lemma="a" pos="d" xml:id="a02262-044-b-2180">a</w> <w lemma="daughter" pos="n1" xml:id="a02262-044-b-2190">daughter</w> <pc join="right" xml:id="a02262-044-b-2200">(</pc> <w lemma="who" pos="crq-r" xml:id="a02262-044-b-2210">who</w> <w lemma="after" pos="acp-av" xml:id="a02262-044-b-2220">after</w> <pc xml:id="a02262-044-b-2230">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-044-b-2240">in</w> <w lemma="that" pos="cs" xml:id="a02262-044-b-2250">that</w> <w lemma="nourish" pos="vvn" xml:id="a02262-044-b-2260">nourished</w> <w lemma="by" pos="acp-p" xml:id="a02262-044-b-2270">by</w> <w lemma="dove" pos="n2" xml:id="a02262-044-b-2280">doves</w> <pc xml:id="a02262-044-b-2290">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-044-b-2300">was</w> <w lemma="call" pos="vvn" xml:id="a02262-044-b-2310">called</w> <w lemma="semiramis" pos="n1-nn" xml:id="a02262-044-b-2320" rendition="#hi">semiramis</w> <pc xml:id="a02262-044-b-2330" rendition="#hi">)</pc> <w lemma="ashamed" pos="j" xml:id="a02262-044-b-2340">ashamed</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-2350">of</w> <w lemma="her" pos="po" xml:id="a02262-044-b-2360">her</w> <w lemma="incontinency" pos="n1" xml:id="a02262-044-b-2370">incontinency</w> <pc xml:id="a02262-044-b-2380">,</pc> <w lemma="put" pos="vvd" xml:id="a02262-044-b-2390">put</w> <w lemma="away" pos="av" xml:id="a02262-044-b-2400">away</w> <w lemma="the" pos="d" xml:id="a02262-044-b-2410">the</w> <w lemma="youth" pos="n1" xml:id="a02262-044-b-2420">youth</w> <pc xml:id="a02262-044-b-2430">,</pc> <w lemma="expose" pos="vvn" xml:id="a02262-044-b-2440">exposed</w> <w lemma="the" pos="d" xml:id="a02262-044-b-2450">the</w> <w lemma="child" pos="n1" xml:id="a02262-044-b-2460" reg="child">childe</w> <w lemma="to" pos="acp-p" xml:id="a02262-044-b-2470">to</w> <w lemma="the" pos="d" xml:id="a02262-044-b-2480">the</w> <w lemma="mercy" pos="n1" xml:id="a02262-044-b-2490" reg="mercy">mercie</w> <w lemma="of" pos="acp-p" xml:id="a02262-044-b-2500">of</w> <w lemma="the" pos="d" xml:id="a02262-044-b-2510">the</w> <w lemma="desert" pos="n2" xml:id="a02262-044-b-2520">deserts</w> <pc xml:id="a02262-044-b-2530">;</pc> <w lemma="and" pos="cc" xml:id="a02262-044-b-2540">and</w> <w lemma="distract" pos="vvn" xml:id="a02262-044-b-2550">distracted</w> <w lemma="with" pos="acp-p" xml:id="a02262-044-b-2560">with</w> <w lemma="sorrow" pos="n1" xml:id="a02262-044-b-2570">sorrow</w> <pc xml:id="a02262-044-b-2580">,</pc> <w lemma="throw" pos="vvd" xml:id="a02262-044-b-2590">threw</w> <w lemma="herself" pos="px" xml:id="a02262-044-b-2600" reg="herself">her self</w> <w lemma="into" pos="acp-p" xml:id="a02262-044-b-2610">into</w> <w lemma="a" pos="d" xml:id="a02262-044-b-2620">a</w> <w lemma="lake" pos="n1" xml:id="a02262-044-b-2630">lake</w> <w lemma="near" pos="acp-p" xml:id="a02262-044-b-2640" reg="near">neare</w> <pb facs="45" n="82" xml:id="a02262-045-a"/> <w lemma="ascalon" pos="n1-nn" xml:id="a02262-045-a-0010" rendition="#hi">ascalon</w> <pc xml:id="a02262-045-a-0020" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-045-a-0030">and</w> <w lemma="there" pos="av" xml:id="a02262-045-a-0040">there</w> <w lemma="be" pos="vvd" xml:id="a02262-045-a-0050">was</w> <w lemma="change" pos="vvn" xml:id="a02262-045-a-0060">changed</w> <w lemma="into" pos="acp-p" xml:id="a02262-045-a-0070">into</w> <w lemma="a" pos="d" xml:id="a02262-045-a-0080">a</w> <w lemma="fish" pos="n1" xml:id="a02262-045-a-0090">fish</w> <pc xml:id="a02262-045-a-0100" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-0110">of</w> <w lemma="which" pos="crq-r" xml:id="a02262-045-a-0120">which</w> <w lemma="ovid" pos="n1-nn" xml:id="a02262-045-a-0130" rendition="#hi">ovid</w> <pc xml:id="a02262-045-a-0140" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e118550"> <l xml:id="a02262-e118560"> <pc xml:id="a02262-045-a-0150" unit="sentence">â��</pc> <w lemma="to" pos="acp-p" xml:id="a02262-045-a-0160">to</w> <w lemma="insist" pos="vvi" xml:id="a02262-045-a-0170">insist</w> <w lemma="upon" pos="acp-p" xml:id="a02262-045-a-0180">upon</w> </l> <l xml:id="a02262-e118570"> <w lemma="the" pos="d" xml:id="a02262-045-a-0190">the</w> <w lemma="sad" pos="j" xml:id="a02262-045-a-0200">sad</w> <w lemma="dercetis" pos="n1-nn" xml:id="a02262-045-a-0210">dercetis</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-0220">of</w> <w lemma="great" pos="j" xml:id="a02262-045-a-0230">great</w> <w lemma="babylon" pos="n1-nn" xml:id="a02262-045-a-0240">babylon</w> <pc xml:id="a02262-045-a-0250">:</pc> </l> <l xml:id="a02262-e118580"> <w lemma="who" pos="crq-r" xml:id="a02262-045-a-0260">who</w> <pc xml:id="a02262-045-a-0270">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-045-a-0280">as</w> <w lemma="the" pos="d" xml:id="a02262-045-a-0290">the</w> <w lemma="palestine" pos="n2-nn" xml:id="a02262-045-a-0300">palestines</w> <w lemma="believe" pos="vvb" xml:id="a02262-045-a-0310" reg="believe">beleeve</w> <pc xml:id="a02262-045-a-0320">,</pc> <w lemma="do" pos="vvd" xml:id="a02262-045-a-0330">did</w> <w lemma="take" pos="vvi" xml:id="a02262-045-a-0340">take</w> </l> <l xml:id="a02262-e118590"> <w lemma="a" pos="d" xml:id="a02262-045-a-0350">a</w> <w lemma="scaly" pos="j" xml:id="a02262-045-a-0360">scaly</w> <w lemma="form" pos="n1" xml:id="a02262-045-a-0370">form</w> <pc xml:id="a02262-045-a-0380">,</pc> <w lemma="inhabit" pos="vvg" xml:id="a02262-045-a-0390">inhabiting</w> <w lemma="a" pos="d" xml:id="a02262-045-a-0400">a</w> <w lemma="lake" pos="n1" xml:id="a02262-045-a-0410">lake</w> <pc xml:id="a02262-045-a-0420" unit="sentence">.</pc> </l> </quote> <p xml:id="a02262-e118600"> <w lemma="to" pos="acp-p" xml:id="a02262-045-a-0430">to</w> <w lemma="who" pos="crq-ro" xml:id="a02262-045-a-0440">whom</w> <w lemma="a" pos="d" xml:id="a02262-045-a-0450">a</w> <w lemma="magnificent" pos="j" xml:id="a02262-045-a-0460">magnificent</w> <w lemma="temple" pos="n1" xml:id="a02262-045-a-0470">temple</w> <w lemma="be" pos="vvd" xml:id="a02262-045-a-0480">was</w> <w lemma="erect" pos="vvn" xml:id="a02262-045-a-0490">erected</w> <pc xml:id="a02262-045-a-0500">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-045-a-0510">with</w> <w lemma="her" pos="po" xml:id="a02262-045-a-0520">her</w> <w lemma="image" pos="n1" xml:id="a02262-045-a-0530">image</w> <w lemma="in" pos="acp-p" xml:id="a02262-045-a-0540">in</w> <w lemma="the" pos="d" xml:id="a02262-045-a-0550">the</w> <w lemma="likeness" pos="n1" xml:id="a02262-045-a-0560" reg="likeness">likenesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-0570">of</w> <w lemma="a" pos="d" xml:id="a02262-045-a-0580">a</w> <w lemma="fish" pos="n1" xml:id="a02262-045-a-0590">fish</w> <w lemma="from" pos="acp-p" xml:id="a02262-045-a-0600">from</w> <w lemma="the" pos="d" xml:id="a02262-045-a-0610">the</w> <w lemma="navel" pos="n1" xml:id="a02262-045-a-0620" reg="navel">navell</w> <w lemma="downward" pos="av_j" xml:id="a02262-045-a-0630">downward</w> <pc xml:id="a02262-045-a-0640" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-045-a-0650">this</w> <w lemma="be" pos="vvd" xml:id="a02262-045-a-0660">was</w> <w lemma="that" pos="d" xml:id="a02262-045-a-0670">that</w> <w lemma="dagon" pos="n1-nn" xml:id="a02262-045-a-0680" rendition="#hi">dagon</w> <pc xml:id="a02262-045-a-0690" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-045-a-0700">the</w> <w lemma="idol" pos="n1" xml:id="a02262-045-a-0710">idol</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-0720">of</w> <w lemma="the" pos="d" xml:id="a02262-045-a-0730">the</w> <w lemma="ascolonite" pos="n2-nn" xml:id="a02262-045-a-0740" rendition="#hi">ascolonites</w> <pc xml:id="a02262-045-a-0750" rendition="#hi">,</pc> <w lemma="accord" pos="vvg" xml:id="a02262-045-a-0760">according</w> <w lemma="to" pos="acp-p" xml:id="a02262-045-a-0770">to</w> <w lemma="s." pos="n-ab" xml:id="a02262-045-a-0780" rendition="#hi">s.</w> <w lemma="hierome" pos="n1-nn" xml:id="a02262-045-a-0790" rendition="#hi">hierome</w> <pc xml:id="a02262-045-a-0800" rendition="#hi">,</pc> <pc join="right" xml:id="a02262-045-a-0810">(</pc> <w lemma="by" pos="acp-p" xml:id="a02262-045-a-0820">by</w> <w lemma="interpretation" pos="n1" xml:id="a02262-045-a-0830">interpretation</w> <w lemma="the" pos="d" xml:id="a02262-045-a-0840">the</w> <w lemma="fish" pos="n1" xml:id="a02262-045-a-0850">fish</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-0860">of</w> <w lemma="sorrow" pos="n1" xml:id="a02262-045-a-0870">sorrow</w> <pc xml:id="a02262-045-a-0880">)</pc> <w lemma="which" pos="crq-r" xml:id="a02262-045-a-0890">which</w> <w lemma="fall" pos="vvd" xml:id="a02262-045-a-0900">fell</w> <w lemma="before" pos="acp-p" xml:id="a02262-045-a-0910">before</w> <w lemma="the" pos="d" xml:id="a02262-045-a-0920">the</w> <w lemma="ark" pos="n1" xml:id="a02262-045-a-0930">ark</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-0940">of</w> <w lemma="god" pos="n1-nn" xml:id="a02262-045-a-0950">god</w> <pc xml:id="a02262-045-a-0960">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-045-a-0970">when</w> <w lemma="it" pos="pn" xml:id="a02262-045-a-0980">it</w> <w lemma="be" pos="vvd" xml:id="a02262-045-a-0990">was</w> <w lemma="bring" pos="vvn" xml:id="a02262-045-a-1000">brought</w> <w lemma="into" pos="acp-p" xml:id="a02262-045-a-1010">into</w> <w lemma="her" pos="po" xml:id="a02262-045-a-1020">her</w> <w lemma="temple" pos="n1" xml:id="a02262-045-a-1030">temple</w> <pc xml:id="a02262-045-a-1040">.</pc> </p> <p xml:id="a02262-e118610"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-a-1050">vers.</w> <pc xml:id="a02262-045-a-1060" unit="sentence"/> <w lemma="214." pos="crd" xml:id="a02262-045-a-1070">214.</w> <pc xml:id="a02262-045-a-1080" unit="sentence"/> <w lemma="azotus" pos="n1-nn" xml:id="a02262-045-a-1090">azotus</w> <pc xml:id="a02262-045-a-1100">,</pc> <w lemma="both" pos="d" xml:id="a02262-045-a-1110">both</w> <w lemma="the" pos="d" xml:id="a02262-045-a-1120">the</w> <w lemma="jamnes" pos="n1-nn" xml:id="a02262-045-a-1130">jamnes</w> <pc xml:id="a02262-045-a-1140">]</pc> <w lemma="maritime" pos="j" xml:id="a02262-045-a-1150" rendition="#hi" reg="maritime">maritim</w> <w lemma="town" pos="n1g" xml:id="a02262-045-a-1160" reg="town's">townes</w> <w lemma="belong" pos="vvg" xml:id="a02262-045-a-1170">belonging</w> <w lemma="to" pos="acp-p" xml:id="a02262-045-a-1180">to</w> <w lemma="the" pos="d" xml:id="a02262-045-a-1190">the</w> <w lemma="philistine" pos="n2-nn_j" xml:id="a02262-045-a-1200" rendition="#hi">philistines</w> <pc xml:id="a02262-045-a-1210" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="a02262-045-a-1220">the</w> <w lemma="latter" pos="j" xml:id="a02262-045-a-1230">latter</w> <w lemma="so" pos="av" xml:id="a02262-045-a-1240">so</w> <w lemma="call" pos="vvn" xml:id="a02262-045-a-1250">called</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-1260">of</w> <w lemma="the" pos="d" xml:id="a02262-045-a-1270">the</w> <w lemma="flourish" pos="j_vg" xml:id="a02262-045-a-1280">flourishing</w> <w lemma="soil" pos="vvb" xml:id="a02262-045-a-1290" reg="soil">soyle</w> <pc xml:id="a02262-045-a-1300">.</pc> </p> <p xml:id="a02262-e118620"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-a-1310">vers.</w> <pc xml:id="a02262-045-a-1320" unit="sentence"/> <w lemma="215." pos="crd" xml:id="a02262-045-a-1330">215.</w> <pc xml:id="a02262-045-a-1340" unit="sentence"/> <w lemma="lydda" pos="n1-nn" xml:id="a02262-045-a-1350">lydda</w> <pc xml:id="a02262-045-a-1360">]</pc> <w lemma="a" pos="d" xml:id="a02262-045-a-1370">a</w> <w lemma="city" pos="n1" xml:id="a02262-045-a-1380" reg="city">citie</w> <w lemma="seat" pos="vvn" xml:id="a02262-045-a-1390">seated</w> <w lemma="in" pos="acp-p" xml:id="a02262-045-a-1400">in</w> <w lemma="the" pos="d" xml:id="a02262-045-a-1410">the</w> <w lemma="valley" pos="n1" xml:id="a02262-045-a-1420">valley</w> <w lemma="above" pos="acp-av" xml:id="a02262-045-a-1430">above</w> <pc xml:id="a02262-045-a-1440">,</pc> <w lemma="and" pos="cc" xml:id="a02262-045-a-1450">and</w> <w lemma="a" pos="d" xml:id="a02262-045-a-1460">a</w> <w lemma="little" pos="j" xml:id="a02262-045-a-1470">little</w> <w lemma="to" pos="acp-p" xml:id="a02262-045-a-1480">to</w> <w lemma="the" pos="d" xml:id="a02262-045-a-1490">the</w> <w lemma="north" pos="n1" xml:id="a02262-045-a-1500">north</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-1510">of</w> <w lemma="joppa" pos="n1-nn" xml:id="a02262-045-a-1520" rendition="#hi" reg="joppa">ioppa</w> <pc xml:id="a02262-045-a-1530" rendition="#hi">:</pc> <w lemma="call" pos="vvn" xml:id="a02262-045-a-1540">called</w> <w lemma="after" pos="acp-av" xml:id="a02262-045-a-1550">after</w> <pc xml:id="a02262-045-a-1560">,</pc> <w lemma="the" pos="d" xml:id="a02262-045-a-1570">the</w> <w lemma="city" pos="n1" xml:id="a02262-045-a-1580" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-1590">of</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-045-a-1600" rendition="#hi" reg="jupiter">iupiter</w> <pc xml:id="a02262-045-a-1610" rendition="#hi">:</pc> <w lemma="famous" pos="j" xml:id="a02262-045-a-1620">famous</w> <w lemma="for" pos="acp-cs" xml:id="a02262-045-a-1630">for</w> <w lemma="the" pos="d" xml:id="a02262-045-a-1640">the</w> <w lemma="allegorical" pos="j" xml:id="a02262-045-a-1650" reg="allegorical">allegoricall</w> <w lemma="combat" pos="n1" xml:id="a02262-045-a-1660">combat</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-1670">of</w> <w lemma="n-ab" pos="n1" xml:id="a02262-045-a-1680">st</w> <w lemma="george" pos="n1-nn" xml:id="a02262-045-a-1690" rendition="#hi">george</w> <pc xml:id="a02262-045-a-1700" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-045-a-1710">and</w> <w lemma="his" pos="po" xml:id="a02262-045-a-1720">his</w> <w lemma="martyrdom" pos="n1" xml:id="a02262-045-a-1730" reg="martyrdom">martyrdome</w> <pc xml:id="a02262-045-a-1740">.</pc> </p> <p xml:id="a02262-e118630"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-a-1750">vers.</w> <pc xml:id="a02262-045-a-1760" unit="sentence"/> <w lemma="216." pos="crd" xml:id="a02262-045-a-1770">216.</w> <pc xml:id="a02262-045-a-1780" unit="sentence"/> <w lemma="caparorsa" pos="n1-nn" xml:id="a02262-045-a-1790">caparorsa</w> <pc xml:id="a02262-045-a-1800">]</pc> <w lemma="a" pos="d" xml:id="a02262-045-a-1810">a</w> <w lemma="city" pos="n1" xml:id="a02262-045-a-1820" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-1830">of</w> <w lemma="judaea" pos="n1-nn" xml:id="a02262-045-a-1840" rendition="#hi" reg="judaea">iudaea</w> <w lemma="accord" pos="vvg" xml:id="a02262-045-a-1850">according</w> <w lemma="to" pos="acp-p" xml:id="a02262-045-a-1860">to</w> <w lemma="ptolomey" pos="n1-nn" xml:id="a02262-045-a-1870" rendition="#hi">ptolomey</w> <pc xml:id="a02262-045-a-1880" rendition="#hi">;</pc> <w lemma="rather" pos="av" xml:id="a02262-045-a-1890">rather</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-1900">of</w> <w lemma="idumea" pos="n1-nn" xml:id="a02262-045-a-1910" rendition="#hi">idumea</w> <pc xml:id="a02262-045-a-1920" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-045-a-1930">as</w> <w lemma="here" pos="av" xml:id="a02262-045-a-1940">here</w> <w lemma="intimate" pos="vvn" xml:id="a02262-045-a-1950">intimated</w> <w lemma="by" pos="acp-p" xml:id="a02262-045-a-1960">by</w> <w lemma="our" pos="po" xml:id="a02262-045-a-1970">our</w> <w lemma="author" pos="n1" xml:id="a02262-045-a-1980" reg="author">authour</w> <pc xml:id="a02262-045-a-1990">.</pc> </p> <p xml:id="a02262-e118640"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-a-2000">vers.</w> <pc xml:id="a02262-045-a-2010" unit="sentence"/> <w lemma="217." pos="crd" xml:id="a02262-045-a-2020">217.</w> <pc xml:id="a02262-045-a-2030" unit="sentence"/> <w lemma="damascus" pos="n1-nn" xml:id="a02262-045-a-2040">damascus</w> <pc xml:id="a02262-045-a-2050">]</pc> <w lemma="the" pos="d" xml:id="a02262-045-a-2060">the</w> <w lemma="regal" pos="j" xml:id="a02262-045-a-2070" reg="regal">regall</w> <w lemma="city" pos="n1" xml:id="a02262-045-a-2080" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-2090">of</w> <w lemma="syria" pos="n1-nn" xml:id="a02262-045-a-2100" rendition="#hi">syria</w> <pc xml:id="a02262-045-a-2110" rendition="#hi">:</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-045-a-2120">as</w> <w lemma="pleasant" pos="j" xml:id="a02262-045-a-2130">pleasant</w> <w lemma="as" pos="acp-cs" xml:id="a02262-045-a-2140">as</w> <w lemma="great" pos="j" xml:id="a02262-045-a-2150">great</w> <pc xml:id="a02262-045-a-2160">;</pc> <w lemma="here" pos="av" xml:id="a02262-045-a-2170">here</w> <w lemma="say" pos="vvd" xml:id="a02262-045-a-2180">said</w> <w lemma="to" pos="acp-cs" xml:id="a02262-045-a-2190">to</w> <w lemma="have" pos="vvi" xml:id="a02262-045-a-2200">have</w> <w lemma="command" pos="vvn" xml:id="a02262-045-a-2210">commanded</w> <w lemma="ten" pos="crd" xml:id="a02262-045-a-2220">ten</w> <w lemma="nation" pos="n2" xml:id="a02262-045-a-2230">nations</w> <pc xml:id="a02262-045-a-2240" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="a02262-045-a-2250">it</w> <w lemma="lie" pos="vvz" xml:id="a02262-045-a-2260">lieth</w> <w lemma="on" pos="acp-p" xml:id="a02262-045-a-2270">on</w> <w lemma="the" pos="d" xml:id="a02262-045-a-2280">the</w> <w lemma="north" pos="n1" xml:id="a02262-045-a-2290">north</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-a-2300">of</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-045-a-2310" rendition="#hi" reg="galilee">galiee</w> <pc xml:id="a02262-045-a-2320" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-045-a-2330">in</w> <w lemma="a" pos="d" xml:id="a02262-045-a-2340">a</w> <w lemma="valley" pos="n1" xml:id="a02262-045-a-2350">valley</w> <w lemma="beyond" pos="acp-p" xml:id="a02262-045-a-2360">beyond</w> <w lemma="antelibanus" pos="n1-nn" xml:id="a02262-045-a-2370" rendition="#hi">antelibanus</w> <pc xml:id="a02262-045-a-2380" rendition="#hi">:</pc> <w lemma="six" pos="crd" xml:id="a02262-045-a-2390">six</w> <w lemma="short" pos="j" xml:id="a02262-045-a-2400">short</w> <w lemma="day" pos="n2g" xml:id="a02262-045-a-2410" reg="days'">dayes</w> <w lemma="journey" pos="n1" xml:id="a02262-045-a-2420">journey</w> <w lemma="from" pos="acp-p" xml:id="a02262-045-a-2430">from</w> <w lemma="jerusalem" pos="n1-nn" xml:id="a02262-045-a-2440" rendition="#hi" reg="jerusalem">ierusalem</w> <pc xml:id="a02262-045-a-2450" rendition="#hi">.</pc> </p> <pb facs="45" n="83" xml:id="a02262-045-b"/> <p xml:id="a02262-e118650"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-b-0010">vers.</w> <pc xml:id="a02262-045-b-0020" unit="sentence"/> <w lemma="219." pos="crd" xml:id="a02262-045-b-0030">219.</w> <pc xml:id="a02262-045-b-0040" unit="sentence"/> <w lemma="sabaste" pos="n1-nn" xml:id="a02262-045-b-0050">sabaste</w> <pc xml:id="a02262-045-b-0060">]</pc> <w lemma="samaria" pos="n1-nn" xml:id="a02262-045-b-0070" rendition="#hi">samaria</w> <pc xml:id="a02262-045-b-0080" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-0090">the</w> <w lemma="sovereign" pos="j" xml:id="a02262-045-b-0100" reg="sovereign">soveraigne</w> <w lemma="city" pos="n1" xml:id="a02262-045-b-0110" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-0120">of</w> <w lemma="those" pos="d" xml:id="a02262-045-b-0130">those</w> <w lemma="ten" pos="crd" xml:id="a02262-045-b-0140">ten</w> <w lemma="tribe" pos="n2" xml:id="a02262-045-b-0150">tribes</w> <w lemma="which" pos="crq-r" xml:id="a02262-045-b-0160">which</w> <w lemma="fall" pos="vvd" xml:id="a02262-045-b-0170">fell</w> <w lemma="from" pos="acp-p" xml:id="a02262-045-b-0180">from</w> <w lemma="the" pos="d" xml:id="a02262-045-b-0190">the</w> <w lemma="house" pos="n1" xml:id="a02262-045-b-0200">house</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-0210">of</w> <w lemma="judah" pos="n1-nn" xml:id="a02262-045-b-0220" rendition="#hi" reg="judah">iudah</w> <pc xml:id="a02262-045-b-0230" rendition="#hi">:</pc> <w lemma="not" pos="xx" xml:id="a02262-045-b-0240">not</w> <w lemma="much" pos="av_d" xml:id="a02262-045-b-0250">much</w> <w lemma="above" pos="acp-p" xml:id="a02262-045-b-0260">above</w> <w lemma="a" pos="d" xml:id="a02262-045-b-0270">a</w> <w lemma="day" pos="n1g" xml:id="a02262-045-b-0280" reg="day's">dayes</w> <w lemma="journey" pos="n1" xml:id="a02262-045-b-0290">journey</w> <w lemma="from" pos="acp-p" xml:id="a02262-045-b-0300">from</w> <w lemma="jerusalem" pos="n1-nn" xml:id="a02262-045-b-0310" rendition="#hi" reg="jerusalem">ierusalem</w> <pc xml:id="a02262-045-b-0320" unit="sentence" rendition="#hi">.</pc> <w lemma="build" pos="vvn" xml:id="a02262-045-b-0330">built</w> <w lemma="by" pos="acp-p" xml:id="a02262-045-b-0340">by</w> <w lemma="amri" pos="n1-nn" xml:id="a02262-045-b-0350" rendition="#hi">amri</w> <w lemma="on" pos="acp-p" xml:id="a02262-045-b-0360">on</w> <w lemma="the" pos="d" xml:id="a02262-045-b-0370">the</w> <w lemma="top" pos="n1" xml:id="a02262-045-b-0380">top</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-0390">of</w> <w lemma="a" pos="d" xml:id="a02262-045-b-0400">a</w> <w lemma="hill" pos="n1" xml:id="a02262-045-b-0410">hill</w> <pc xml:id="a02262-045-b-0420">,</pc> <w lemma="present" pos="vvg" xml:id="a02262-045-b-0430">presenting</w> <w lemma="a" pos="d" xml:id="a02262-045-b-0440">an</w> <w lemma="admirable" pos="j" xml:id="a02262-045-b-0450">admirable</w> <w lemma="prospect" pos="n1" xml:id="a02262-045-b-0460">prospect</w> <pc xml:id="a02262-045-b-0470">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-045-b-0480">which</w> <w lemma="he" pos="pns" xml:id="a02262-045-b-0490">he</w> <w lemma="buy" pos="vvd" xml:id="a02262-045-b-0500">bought</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-0510">of</w> <w lemma="samarus" pos="n1-nn" xml:id="a02262-045-b-0520" rendition="#hi">samarus</w> <pc xml:id="a02262-045-b-0530" rendition="#hi">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-0540">of</w> <w lemma="who" pos="crq-ro" xml:id="a02262-045-b-0550">whom</w> <w lemma="it" pos="pn" xml:id="a02262-045-b-0560">it</w> <w lemma="be" pos="vvd" xml:id="a02262-045-b-0570">was</w> <w lemma="call" pos="vvn" xml:id="a02262-045-b-0580">called</w> <w lemma="samaria" pos="n1-nn" xml:id="a02262-045-b-0590" rendition="#hi">samaria</w> <pc xml:id="a02262-045-b-0600" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-0610">the</w> <w lemma="inhabitant" pos="n2" xml:id="a02262-045-b-0620">inhabitants</w> <w lemma="infamous" pos="j" xml:id="a02262-045-b-0630">infamous</w> <w lemma="for" pos="acp-p" xml:id="a02262-045-b-0640">for</w> <w lemma="their" pos="po" xml:id="a02262-045-b-0650">their</w> <w lemma="frequent" pos="j" xml:id="a02262-045-b-0660">frequent</w> <w lemma="fall" pos="vvg" xml:id="a02262-045-b-0670">falling</w> <w lemma="from" pos="acp-p" xml:id="a02262-045-b-0680">from</w> <w lemma="god" pos="n1-nn" xml:id="a02262-045-b-0690">god</w> <w lemma="to" pos="acp-p" xml:id="a02262-045-b-0700">to</w> <w lemma="idolatry" pos="n1" xml:id="a02262-045-b-0710">idolatry</w> <pc xml:id="a02262-045-b-0720">.</pc> </p> <p xml:id="a02262-e118660"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-b-0730">vers.</w> <pc xml:id="a02262-045-b-0740" unit="sentence"/> <w lemma="221." pos="crd" xml:id="a02262-045-b-0750">221.</w> <pc xml:id="a02262-045-b-0760" unit="sentence"/> <w lemma="phoenician" pos="n2-nn_j" xml:id="a02262-045-b-0770">phoenicians</w> <pc xml:id="a02262-045-b-0780">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-045-b-0790">who</w> <pc xml:id="a02262-045-b-0800">]</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-0810">the</w> <w lemma="inhabitant" pos="n2" xml:id="a02262-045-b-0820">inhabitants</w> <w lemma="between" pos="acp-p" xml:id="a02262-045-b-0830">between</w> <w lemma="the" pos="d" xml:id="a02262-045-b-0840">the</w> <w lemma="great" pos="j" xml:id="a02262-045-b-0850">great</w> <w lemma="sea" pos="n1" xml:id="a02262-045-b-0860">sea</w> <w lemma="and" pos="cc" xml:id="a02262-045-b-0870">and</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-045-b-0880" rendition="#hi">galilee</w> <pc join="right" xml:id="a02262-045-b-0890">(</pc> <w lemma="so" pos="av" xml:id="a02262-045-b-0900">so</w> <w lemma="call" pos="vvn" xml:id="a02262-045-b-0910">called</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-0920">of</w> <w lemma="phoenix" pos="n1" xml:id="a02262-045-b-0930" rendition="#hi">phoenix</w> <w lemma="their" pos="po" xml:id="a02262-045-b-0940">their</w> <w lemma="king" pos="n1" xml:id="a02262-045-b-0950">king</w> <pc xml:id="a02262-045-b-0960">,</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-0970">the</w> <w lemma="five" pos="ord" xml:id="a02262-045-b-0980">fifth</w> <w lemma="in" pos="acp-p" xml:id="a02262-045-b-0990">in</w> <w lemma="descent" pos="n1" xml:id="a02262-045-b-1000">descent</w> <w lemma="from" pos="acp-p" xml:id="a02262-045-b-1010">from</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-045-b-1020" rendition="#hi" reg="jupiter">iupiter</w> <pc xml:id="a02262-045-b-1030" rendition="#hi">)</pc> <w lemma="honour" pos="vvd" xml:id="a02262-045-b-1040" reg="honoured">honour'd</w> <w lemma="for" pos="acp-p" xml:id="a02262-045-b-1050">for</w> <w lemma="the" pos="d" xml:id="a02262-045-b-1060">the</w> <w lemma="invention" pos="n1" xml:id="a02262-045-b-1070">invention</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-1080">of</w> <w lemma="letter" pos="n2" xml:id="a02262-045-b-1090">letters</w> <pc xml:id="a02262-045-b-1100" unit="sentence">.</pc> </p> <quote xml:id="a02262-e118670"> <l xml:id="a02262-e118680"> <w lemma="phoenician" pos="n2-nn_j" xml:id="a02262-045-b-1110">phoenicians</w> <w lemma="first" pos="ord" xml:id="a02262-045-b-1120">first</w> <w lemma="express" pos="vvn" xml:id="a02262-045-b-1130" reg="expressed">exprest</w> <pc join="right" xml:id="a02262-045-b-1140">(</pc> <w lemma="if" pos="cs" xml:id="a02262-045-b-1150">if</w> <w lemma="fame" pos="n1" xml:id="a02262-045-b-1160">fame</w> <w lemma="be" pos="vvb" xml:id="a02262-045-b-1170">be</w> <w lemma="true" pos="j" xml:id="a02262-045-b-1180">true</w> <pc xml:id="a02262-045-b-1190">)</pc> </l> <l xml:id="a02262-e118690"> <w lemma="the" pos="d" xml:id="a02262-045-b-1200">the</w> <w lemma="fix" pos="j_vn" xml:id="a02262-045-b-1210" reg="fixed">fixt</w> <w lemma="voice" pos="n1" xml:id="a02262-045-b-1220">voice</w> <w lemma="in" pos="acp-p" xml:id="a02262-045-b-1230">in</w> <w lemma="rude" pos="j" xml:id="a02262-045-b-1240">rude</w> <w lemma="figure" pos="n2" xml:id="a02262-045-b-1250">figures</w> <pc xml:id="a02262-045-b-1260" unit="sentence">.</pc> <w lemma="memphis" pos="n1-nn" xml:id="a02262-045-b-1270">memphis</w> <w lemma="know" pos="vvd" xml:id="a02262-045-b-1280">knew</w> </l> <l xml:id="a02262-e118700"> <w lemma="not" pos="xx" xml:id="a02262-045-b-1290">not</w> <w lemma="yet" pos="av" xml:id="a02262-045-b-1300">yet</w> <w lemma="how" pos="crq-cs" xml:id="a02262-045-b-1310">how</w> <w lemma="stream-loved" pos="j" xml:id="a02262-045-b-1320" reg="stream-loved">streame-lov'd</w> <w lemma="biblus" pos="n1-nn" xml:id="a02262-045-b-1330">biblus</w> <w lemma="to" pos="acp-cs" xml:id="a02262-045-b-1340">to</w> <w lemma="prepare" pos="vvi" xml:id="a02262-045-b-1350">prepare</w> <pc xml:id="a02262-045-b-1360">:</pc> </l> <l xml:id="a02262-e118710"> <w lemma="but" pos="acp-cc" xml:id="a02262-045-b-1370">but</w> <w lemma="bird" pos="n2" xml:id="a02262-045-b-1380">birds</w> <w lemma="and" pos="cc" xml:id="a02262-045-b-1390">and</w> <w lemma="beast" pos="n2" xml:id="a02262-045-b-1400">beasts</w> <pc xml:id="a02262-045-b-1410">,</pc> <w lemma="carve" pos="vvn" xml:id="a02262-045-b-1420" reg="carved">carv'd</w> <w lemma="out" pos="av" xml:id="a02262-045-b-1430">out</w> <w lemma="in" pos="acp-p" xml:id="a02262-045-b-1440">in</w> <w lemma="stone" pos="n1" xml:id="a02262-045-b-1450">stone</w> <pc xml:id="a02262-045-b-1460">,</pc> <w lemma="declare" pos="vvb" xml:id="a02262-045-b-1470">declare</w> </l> <l xml:id="a02262-e118720"> <w lemma="their" pos="po" xml:id="a02262-045-b-1480">their</w> <w lemma="hieroglyphic" pos="n1" xml:id="a02262-045-b-1490" reg="hieroglyphic">hieroglyphick</w> <w lemma="wisdom" pos="n2" xml:id="a02262-045-b-1500" reg="wisdoms">wisdomes</w> <pc xml:id="a02262-045-b-1510" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e118730"> <w lemma="lucan" pos="n1-nn" xml:id="a02262-045-b-1520">lucan</w> <pc xml:id="a02262-045-b-1530">.</pc> <w lemma="l." pos="n-ab" xml:id="a02262-045-b-1540">l.</w> <w lemma="3." pos="crd" xml:id="a02262-045-b-1550">3.</w> <pc xml:id="a02262-045-b-1560" unit="sentence"/> </bibl> <p xml:id="a02262-e118740"> <w lemma="these" pos="d" xml:id="a02262-045-b-1570">these</w> <w lemma="cadmus" pos="n1-nn" xml:id="a02262-045-b-1580" rendition="#hi">cadmus</w> <w lemma="the" pos="d" xml:id="a02262-045-b-1590">the</w> <w lemma="son" pos="n1" xml:id="a02262-045-b-1600" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-1610">of</w> <w lemma="agenor" pos="n1-nn" xml:id="a02262-045-b-1620" rendition="#hi">agenor</w> <w lemma="communicate" pos="vvn" xml:id="a02262-045-b-1630">communicated</w> <w lemma="to" pos="acp-p" xml:id="a02262-045-b-1640">to</w> <w lemma="the" pos="d" xml:id="a02262-045-b-1650">the</w> <w lemma="grecian" pos="n2-nn_j" xml:id="a02262-045-b-1660" rendition="#hi">grecians</w> <pc xml:id="a02262-045-b-1670" rendition="#hi">.</pc> </p> <p xml:id="a02262-e118750"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-b-1680">vers.</w> <pc xml:id="a02262-045-b-1690" unit="sentence"/> <w lemma="223." pos="crd" xml:id="a02262-045-b-1700">223.</w> <pc xml:id="a02262-045-b-1710" unit="sentence"/> <w lemma="tyrus" pos="n1-nn" xml:id="a02262-045-b-1720">tyrus</w> <pc xml:id="a02262-045-b-1730">,</pc> <w lemma="full" pos="j" xml:id="a02262-045-b-1740">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-1750">of</w> <w lemma="luxury" pos="n1" xml:id="a02262-045-b-1760">luxury</w> <pc xml:id="a02262-045-b-1770">]</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-1780">the</w> <w lemma="metropolis" pos="n1" xml:id="a02262-045-b-1790">metropolis</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-1800">of</w> <w lemma="phoenicia" pos="n1-nn" xml:id="a02262-045-b-1810" rendition="#hi">phoenicia</w> <pc xml:id="a02262-045-b-1820" rendition="#hi">;</pc> <w lemma="once" pos="acp-av" xml:id="a02262-045-b-1830">once</w> <w lemma="sovereign" pos="j" xml:id="a02262-045-b-1840" reg="sovereign">soveraigne</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-1850">of</w> <w lemma="the" pos="d" xml:id="a02262-045-b-1860">the</w> <w lemma="sea" pos="n1" xml:id="a02262-045-b-1870">sea</w> <pc xml:id="a02262-045-b-1880">,</pc> <w lemma="and" pos="cc" xml:id="a02262-045-b-1890">and</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-1900">of</w> <w lemma="all" pos="d" xml:id="a02262-045-b-1910">all</w> <w lemma="the" pos="d" xml:id="a02262-045-b-1920">the</w> <w lemma="world" pos="n1" xml:id="a02262-045-b-1930">world</w> <pc xml:id="a02262-045-b-1940">:</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-1950">the</w> <w lemma="great" pos="j-s" xml:id="a02262-045-b-1960">greatest</w> <w lemma="emporium" pos="n1-nn" xml:id="a02262-045-b-1970">emporium</w> <pc xml:id="a02262-045-b-1980">:</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-045-b-1990">whose</w> <w lemma="beauty" pos="n1" xml:id="a02262-045-b-2000">beauty</w> <pc xml:id="a02262-045-b-2010">,</pc> <w lemma="commerce" pos="n1" xml:id="a02262-045-b-2020">commerce</w> <pc xml:id="a02262-045-b-2030">,</pc> <w lemma="and" pos="cc" xml:id="a02262-045-b-2040">and</w> <w lemma="riches" pos="n2" xml:id="a02262-045-b-2050">riches</w> <pc xml:id="a02262-045-b-2060">,</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-2070">the</w> <w lemma="parent" pos="n1" xml:id="a02262-045-b-2080">parent</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-2090">of</w> <w lemma="luxury" pos="n1" xml:id="a02262-045-b-2100">luxury</w> <pc xml:id="a02262-045-b-2110">,</pc> <w lemma="be" pos="vvz" xml:id="a02262-045-b-2120">is</w> <w lemma="by" pos="acp-p" xml:id="a02262-045-b-2130">by</w> <w lemma="the" pos="d" xml:id="a02262-045-b-2140">the</w> <w lemma="prophet" pos="n1" xml:id="a02262-045-b-2150">prophet</w> <w lemma="ezekiel" pos="n1-nn" xml:id="a02262-045-b-2160" rendition="#hi">ezekiel</w> <w lemma="most" pos="av-s_d" xml:id="a02262-045-b-2170">most</w> <w lemma="glorious" pos="av_j" xml:id="a02262-045-b-2180">gloriously</w> <w lemma="describe" pos="vvn" xml:id="a02262-045-b-2190">described</w> <pc xml:id="a02262-045-b-2200">.</pc> </p> <p xml:id="a02262-e118760"> <w lemma="vers." pos="n-ab" xml:id="a02262-045-b-2210">vers.</w> <pc xml:id="a02262-045-b-2220" unit="sentence"/> <w lemma="224." pos="crd" xml:id="a02262-045-b-2230">224.</w> <pc xml:id="a02262-045-b-2240" unit="sentence"/> <w lemma="mother" pos="n1" xml:id="a02262-045-b-2250">mother</w> <w lemma="sidon" pos="n1-nn" xml:id="a02262-045-b-2260">sidon</w> <pc xml:id="a02262-045-b-2270">]</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-2280">the</w> <w lemma="ancient" pos="j-s" xml:id="a02262-045-b-2290">ancientest</w> <w lemma="city" pos="n1" xml:id="a02262-045-b-2300" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-2310">of</w> <w lemma="phoenicia" pos="n1-nn" xml:id="a02262-045-b-2320" rendition="#hi">phoenicia</w> <w lemma="build" pos="vvn" xml:id="a02262-045-b-2330">built</w> <w lemma="by" pos="acp-p" xml:id="a02262-045-b-2340">by</w> <w lemma="sida" pos="n1-nn" xml:id="a02262-045-b-2350" rendition="#hi">sida</w> <pc xml:id="a02262-045-b-2360" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-045-b-2370">the</w> <w lemma="daughter" pos="n1" xml:id="a02262-045-b-2380">daughter</w> <w lemma="of" pos="acp-p" xml:id="a02262-045-b-2390">of</w> <w lemma="belus" pos="n1-nn" xml:id="a02262-045-b-2400" rendition="#hi">belus</w> <pc xml:id="a02262-045-b-2410" rendition="#hi">,</pc> <w lemma="or" pos="cc" xml:id="a02262-045-b-2420">or</w> <w lemma="rather" pos="av-c" xml:id="a02262-045-b-2430">rather</w> <pb facs="46" n="84" xml:id="a02262-046-a"/> <w lemma="by" pos="acp-p" xml:id="a02262-046-a-0010">by</w> <w lemma="sidon" pos="n1-nn" xml:id="a02262-046-a-0020" rendition="#hi">sidon</w> <w lemma="the" pos="d" xml:id="a02262-046-a-0030">the</w> <w lemma="first-born" pos="j" xml:id="a02262-046-a-0040">first-born</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-a-0050">of</w> <w lemma="canaan" pos="n1-nn" xml:id="a02262-046-a-0060" rendition="#hi">canaan</w> <pc xml:id="a02262-046-a-0070" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="a02262-046-a-0080">the</w> <w lemma="mother" pos="n1" xml:id="a02262-046-a-0090">mother</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-a-0100">of</w> <w lemma="tyrus" pos="n1-nn" xml:id="a02262-046-a-0110" rendition="#hi">tyrus</w> 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xml:id="a02262-046-b-1060">seventy</w> <w lemma="mile" pos="n2" xml:id="a02262-046-b-1070">miles</w> <w lemma="in" pos="acp-p" xml:id="a02262-046-b-1080">in</w> <w lemma="length" pos="n1" xml:id="a02262-046-b-1090">length</w> <pc xml:id="a02262-046-b-1100">,</pc> <w lemma="and" pos="cc" xml:id="a02262-046-b-1110">and</w> <w lemma="sixteen" pos="crd" xml:id="a02262-046-b-1120">sixteen</w> <w lemma="broad" pos="j" xml:id="a02262-046-b-1130">broad</w> <pc xml:id="a02262-046-b-1140">:</pc> <w lemma="here" pos="av" xml:id="a02262-046-b-1150">here</w> <w lemma="at" pos="acp-p" xml:id="a02262-046-b-1160">at</w> <w lemma="large" pos="j" xml:id="a02262-046-b-1170">large</w> <w lemma="describe" pos="vvn" xml:id="a02262-046-b-1180">described</w> <w lemma="by" pos="acp-p" xml:id="a02262-046-b-1190">by</w> <w lemma="our" pos="po" xml:id="a02262-046-b-1200">our</w> <w lemma="author" pos="n1" xml:id="a02262-046-b-1210">author</w> <pc xml:id="a02262-046-b-1220">.</pc> </p> <p xml:id="a02262-e118810"> <w lemma="vers." pos="n-ab" xml:id="a02262-046-b-1230">vers.</w> <pc xml:id="a02262-046-b-1240" unit="sentence"/> <w lemma="237." pos="crd" xml:id="a02262-046-b-1250">237.</w> <pc xml:id="a02262-046-b-1260" unit="sentence"/> <w lemma="what" pos="crq-q" xml:id="a02262-046-b-1270" reg="what">vvhat</w> <w lemma="over" pos="acp-p" xml:id="a02262-046-b-1280">over</w> <w lemma="fly" pos="n2" xml:id="a02262-046-b-1290">flies</w> <pc xml:id="a02262-046-b-1300">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-046-b-1310" reg="etc.">&amp;c.</w> <pc xml:id="a02262-046-b-1320" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-046-b-1330">the</w> <w lemma="like" pos="j" xml:id="a02262-046-b-1340">like</w> <w lemma="be" pos="vvz" xml:id="a02262-046-b-1350">is</w> <w lemma="write" pos="vvn" xml:id="a02262-046-b-1360">written</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-b-1370">of</w> <w lemma="avernus" pos="n1-nn" xml:id="a02262-046-b-1380">avernus</w> <pc xml:id="a02262-046-b-1390">:</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-046-b-1400">whereof</w> <w lemma="the" pos="d" xml:id="a02262-046-b-1410">the</w> <w lemma="poetical" pos="j" xml:id="a02262-046-b-1420" reg="poetical">poeticall</w> <w lemma="philosopher" pos="n1" xml:id="a02262-046-b-1430">philosopher</w> </p> <quote xml:id="a02262-e118820"> <l xml:id="a02262-e118830"> <w lemma="avernus" pos="n1-nn" xml:id="a02262-046-b-1440">avernus</w> <w lemma="call" pos="vvd" xml:id="a02262-046-b-1450" reg="called">cald</w> <pc xml:id="a02262-046-b-1460">:</pc> <w lemma="a" pos="d" xml:id="a02262-046-b-1470">a</w> <w lemma="name" pos="n1" xml:id="a02262-046-b-1480">name</w> <w lemma="impose" pos="vvn" xml:id="a02262-046-b-1490" reg="imposed">impos'd</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-b-1500">of</w> <w lemma="right" pos="n1_j" xml:id="a02262-046-b-1510">right</w> <pc xml:id="a02262-046-b-1520">,</pc> </l> <l xml:id="a02262-e118840"> <w lemma="in" pos="acp-p" xml:id="a02262-046-b-1530">in</w> <w lemma="that" pos="cs" xml:id="a02262-046-b-1540">that</w> <w lemma="so" pos="av" xml:id="a02262-046-b-1550">so</w> <w lemma="fatal" pos="j" xml:id="a02262-046-b-1560" reg="fatal">fatall</w> <w lemma="to" pos="acp-p" xml:id="a02262-046-b-1570">to</w> <w lemma="all" pos="d" xml:id="a02262-046-b-1580">all</w> <w lemma="bird" pos="n2" xml:id="a02262-046-b-1590">birds</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-b-1600">of</w> <w lemma="flight" pos="n1" xml:id="a02262-046-b-1610">flight</w> <pc xml:id="a02262-046-b-1620" unit="sentence">.</pc> </l> <l xml:id="a02262-e118850"> <w lemma="which" pos="crq-r" xml:id="a02262-046-b-1630" reg="which">vvhich</w> <w lemma="when" pos="crq-cs" xml:id="a02262-046-b-1640">when</w> <w lemma="those" pos="d" xml:id="a02262-046-b-1650">those</w> <w lemma="airy" pos="j" xml:id="a02262-046-b-1660" reg="airy">aiery</w> <w lemma="passenger" pos="n2" xml:id="a02262-046-b-1670">passengers</w> <w lemma="overfly" pos="vvb" xml:id="a02262-046-b-1680" reg="o'erfly">o're-fly</w> <pc xml:id="a02262-046-b-1690">,</pc> </l> <l xml:id="a02262-e118860"> <w lemma="forgetful" pos="j" xml:id="a02262-046-b-1700" reg="forgetful">forgetfull</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-b-1710">of</w> <w lemma="their" pos="po" xml:id="a02262-046-b-1720">their</w> <w lemma="wing" pos="n2" xml:id="a02262-046-b-1730">wings</w> <pc xml:id="a02262-046-b-1740">,</pc> <w lemma="they" pos="pns" xml:id="a02262-046-b-1750">they</w> <w lemma="fall" pos="vvb" xml:id="a02262-046-b-1760">fall</w> <w lemma="from" pos="acp-p" xml:id="a02262-046-b-1770">from</w> <w lemma="high" pos="j" xml:id="a02262-046-b-1780">high</w> </l> <l xml:id="a02262-e118870"> <w lemma="with" pos="acp-p" xml:id="a02262-046-b-1790">with</w> <w lemma="stretch" pos="vvn" xml:id="a02262-046-b-1800" reg="stretched">stretcht</w> <w lemma="out" pos="av" xml:id="a02262-046-b-1810">out</w> <w lemma="neck" pos="n2" xml:id="a02262-046-b-1820">necks</w> <pc xml:id="a02262-046-b-1830">:</pc> <w lemma="on" pos="acp-p" xml:id="a02262-046-b-1840">on</w> <w lemma="earth" pos="n1" xml:id="a02262-046-b-1850">earth</w> <pc xml:id="a02262-046-b-1860">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-046-b-1870">where</w> <w lemma="earth" pos="n1" xml:id="a02262-046-b-1880">earth</w> <w lemma="partake" pos="vvz" xml:id="a02262-046-b-1890">partakes</w> </l> <l xml:id="a02262-e118880"> <w lemma="that" pos="d" xml:id="a02262-046-b-1900">that</w> <w lemma="kill" pos="j_vg" xml:id="a02262-046-b-1910">killing</w> <w lemma="property" pos="n1" xml:id="a02262-046-b-1920" reg="property">propertie</w> <pc xml:id="a02262-046-b-1930">;</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-046-b-1940">where</w> <w lemma="lake" pos="n2" xml:id="a02262-046-b-1950">lakes</w> <pc xml:id="a02262-046-b-1960">,</pc> <w lemma="on" pos="acp-p" xml:id="a02262-046-b-1970">on</w> <w lemma="lake" pos="n2" xml:id="a02262-046-b-1980">lakes</w> <pc xml:id="a02262-046-b-1990">.</pc> </l> </quote> <bibl xml:id="a02262-e118890"> <w lemma="lucr." pos="n-ab" xml:id="a02262-046-b-2000">lucr.</w> <w lemma="l." pos="n-ab" xml:id="a02262-046-b-2010">l.</w> <w lemma="6." pos="crd" xml:id="a02262-046-b-2020">6.</w> <pc xml:id="a02262-046-b-2030" unit="sentence"/> </bibl> <p xml:id="a02262-e118900"> <w lemma="vers." pos="n-ab" xml:id="a02262-046-b-2040">vers.</w> <pc xml:id="a02262-046-b-2050" unit="sentence"/> <w lemma="215." pos="crd" xml:id="a02262-046-b-2060">215.</w> <pc xml:id="a02262-046-b-2070" unit="sentence"/> <w lemma="when" pos="crq-cs" xml:id="a02262-046-b-2080" reg="when">vvhen</w> <w lemma="she" pos="pns" xml:id="a02262-046-b-2090">she</w> <pc xml:id="a02262-046-b-2100">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-046-b-2110" reg="etc.">&amp;c.</w> <pc xml:id="a02262-046-b-2120" unit="sentence">]</pc> <w lemma="lot" pos="n1g-nn" xml:id="a02262-046-b-2130" rendition="#hi" reg="lot's">lots</w> <w lemma="wife" pos="n1" xml:id="a02262-046-b-2140">wife</w> <pc xml:id="a02262-046-b-2150" unit="sentence">.</pc> <w lemma="josephus" pos="n1-nn" xml:id="a02262-046-b-2160" rendition="#hi" reg="josephus">iosephus</w> <w lemma="write" pos="vvz" xml:id="a02262-046-b-2170">writes</w> <w lemma="that" pos="cs" xml:id="a02262-046-b-2180">that</w> <w lemma="he" pos="pns" xml:id="a02262-046-b-2190">he</w> <w lemma="himself" pos="px" xml:id="a02262-046-b-2200" reg="himself">himselfe</w> <w lemma="have" pos="vvd" xml:id="a02262-046-b-2210">had</w> <w lemma="see" pos="vvn" xml:id="a02262-046-b-2220" reg="seen">seene</w> <w lemma="that" pos="d" xml:id="a02262-046-b-2230">that</w> <w lemma="statue" pos="n1" xml:id="a02262-046-b-2240">statue</w> <w lemma="of" pos="acp-p" xml:id="a02262-046-b-2250">of</w> <w lemma="salt" pos="n1" xml:id="a02262-046-b-2260">salt</w> <pc xml:id="a02262-046-b-2270">:</pc> <w lemma="yet" pos="av" xml:id="a02262-046-b-2280">yet</w> <w lemma="extant" pos="j" xml:id="a02262-046-b-2290">extant</w> <pc xml:id="a02262-046-b-2300">,</pc> <w lemma="if" pos="cs" xml:id="a02262-046-b-2310">if</w> <w lemma="brocardus" pos="n1-nn" xml:id="a02262-046-b-2320" rendition="#hi">brocardus</w> <w lemma="and" pos="cc" xml:id="a02262-046-b-2330">and</w> <w lemma="saligniacus" pos="n1-nn" xml:id="a02262-046-b-2340" rendition="#hi">saligniacus</w> <pc xml:id="a02262-046-b-2350" rendition="#hi">,</pc> <w lemma="profess" pos="j_vn" xml:id="a02262-046-b-2360">professed</w> <w lemma="eye-witness" pos="n2" xml:id="a02262-046-b-2370" reg="eyewitnesses">eye-witnesses</w> <pc xml:id="a02262-046-b-2380">,</pc> <w lemma="be" pos="vvb" xml:id="a02262-046-b-2390">be</w> <w lemma="to" pos="acp-cs" xml:id="a02262-046-b-2400">to</w> <w lemma="be" pos="vvi" xml:id="a02262-046-b-2410">be</w> <w lemma="believe" pos="vvn" xml:id="a02262-046-b-2420" reg="believed">beleeved</w> <pc xml:id="a02262-046-b-2430">.</pc> </p> <pb facs="47" n="86" xml:id="a02262-047-a"/> <p xml:id="a02262-e118910"> <w lemma="vers." pos="n-ab" xml:id="a02262-047-a-0010">vers.</w> <pc xml:id="a02262-047-a-0020" unit="sentence"/> <w lemma="255." pos="crd" xml:id="a02262-047-a-0030">255.</w> <pc xml:id="a02262-047-a-0040" unit="sentence"/> <w lemma="devout" pos="j" xml:id="a02262-047-a-0050">devout</w> <w lemma="essean" pos="n2-nn_j" xml:id="a02262-047-a-0060">esseans</w> <pc xml:id="a02262-047-a-0070">]</pc> <w lemma="a" pos="d" xml:id="a02262-047-a-0080">a</w> <w lemma="sect" pos="n1" xml:id="a02262-047-a-0090">sect</w> <w lemma="among" pos="acp-p" xml:id="a02262-047-a-0100">among</w> <w lemma="the" pos="d" xml:id="a02262-047-a-0110">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-047-a-0120" reg="jews">iews</w> <pc xml:id="a02262-047-a-0130">;</pc> <w lemma="strict" pos="av_j" xml:id="a02262-047-a-0140">strictly</w> <w lemma="preserve" pos="vvg" xml:id="a02262-047-a-0150">preserving</w> <w lemma="the" pos="d" xml:id="a02262-047-a-0160">the</w> <w lemma="worship" pos="n1" xml:id="a02262-047-a-0170">worship</w> <w lemma="of" pos="acp-p" xml:id="a02262-047-a-0180">of</w> <w lemma="god" pos="n1-nn" xml:id="a02262-047-a-0190">god</w> <pc xml:id="a02262-047-a-0200">,</pc> <w lemma="the" pos="d" xml:id="a02262-047-a-0210">the</w> <w lemma="rule" pos="n2" xml:id="a02262-047-a-0220">rules</w> <w lemma="of" pos="acp-p" xml:id="a02262-047-a-0230">of</w> <w lemma="religion" pos="n1" xml:id="a02262-047-a-0240">religion</w> <w lemma="and" pos="cc" xml:id="a02262-047-a-0250">and</w> <w lemma="justice" pos="n1" xml:id="a02262-047-a-0260" reg="justice">iustice</w> <pc xml:id="a02262-047-a-0270">:</pc> <w lemma="live" pos="vvg" xml:id="a02262-047-a-0280">living</w> <w lemma="on" pos="acp-p" xml:id="a02262-047-a-0290">on</w> <w lemma="the" pos="d" xml:id="a02262-047-a-0300">the</w> <w lemma="common" pos="j" xml:id="a02262-047-a-0310">common</w> <w lemma="stock" pos="n1" xml:id="a02262-047-a-0320">stock</w> <pc xml:id="a02262-047-a-0330">;</pc> <w lemma="never" pos="av-x" xml:id="a02262-047-a-0340">never</w> <w 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lemma="white" pos="j" xml:id="a02262-047-a-0510">white</w> <w lemma="and" pos="cc" xml:id="a02262-047-a-0520">and</w> <w lemma="cleanly" pos="j" xml:id="a02262-047-a-0530">cleanly</w> <pc xml:id="a02262-047-a-0540">:</pc> <w lemma="pray" pos="vvd" xml:id="a02262-047-a-0550" reg="prayed">pray'd</w> <w lemma="before" pos="acp-p" xml:id="a02262-047-a-0560">before</w> <w lemma="the" pos="d" xml:id="a02262-047-a-0570">the</w> <w lemma="rise" pos="n1_vg" xml:id="a02262-047-a-0580">rising</w> <w lemma="of" pos="acp-p" xml:id="a02262-047-a-0590">of</w> <w lemma="the" pos="d" xml:id="a02262-047-a-0600">the</w> <w lemma="sun" pos="n1" xml:id="a02262-047-a-0610" reg="sun">sunne</w> <pc xml:id="a02262-047-a-0620">;</pc> <w lemma="labour" pos="vvd" xml:id="a02262-047-a-0630">laboured</w> <w lemma="all" pos="d" xml:id="a02262-047-a-0640">all</w> <w lemma="day" pos="n1" xml:id="a02262-047-a-0650">day</w> <w lemma="long" pos="av_j" xml:id="a02262-047-a-0660">long</w> <w lemma="for" pos="acp-p" 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xml:id="a02262-047-a-0830">their</w> <w lemma="sobriety" pos="n1" xml:id="a02262-047-a-0840">sobriety</w> <w lemma="reward" pos="vvn" xml:id="a02262-047-a-0850">rewarded</w> <w lemma="with" pos="acp-p" xml:id="a02262-047-a-0860">with</w> <w lemma="a" pos="d" xml:id="a02262-047-a-0870">a</w> <w lemma="life" pos="n1" xml:id="a02262-047-a-0880">life</w> <w lemma="long" pos="j" xml:id="a02262-047-a-0890">long</w> <w lemma="and" pos="cc" xml:id="a02262-047-a-0900">and</w> <w lemma="healthful" pos="j" xml:id="a02262-047-a-0910" reg="healthful">healthfull</w> <pc xml:id="a02262-047-a-0920" unit="sentence">.</pc> <w lemma="their" pos="po" xml:id="a02262-047-a-0930">their</w> <w lemma="chief" pos="j" xml:id="a02262-047-a-0940" reg="chief">chiefe</w> <w lemma="study" pos="n1" xml:id="a02262-047-a-0950">study</w> <w lemma="be" pos="vvd" xml:id="a02262-047-a-0960">was</w> <w lemma="the" pos="d" xml:id="a02262-047-a-0970">the</w> <w lemma="bible" pos="n1" xml:id="a02262-047-a-0980">bible</w> <pc 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pos="d" xml:id="a02262-047-a-1160">all</w> <w lemma="be" pos="vvd" xml:id="a02262-047-a-1170">were</w> <w lemma="servant" pos="n2" xml:id="a02262-047-a-1180">servants</w> <w lemma="one" pos="crd" xml:id="a02262-047-a-1190">one</w> <w lemma="to" pos="acp-p" xml:id="a02262-047-a-1200">to</w> <w lemma="another" pos="pi_d" xml:id="a02262-047-a-1210" reg="another">an other</w> <pc xml:id="a02262-047-a-1220" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="a02262-047-a-1230">they</w> <w lemma="never" pos="av-x" xml:id="a02262-047-a-1240">never</w> <w lemma="swear" pos="vvd" xml:id="a02262-047-a-1250">sware</w> <w lemma="a" pos="d" xml:id="a02262-047-a-1260">an</w> <w lemma="oath" pos="n1" xml:id="a02262-047-a-1270">oath</w> <pc xml:id="a02262-047-a-1280">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-047-a-1290">nor</w> <w lemma="offer" pos="vvd" xml:id="a02262-047-a-1300">offered</w> <w lemma="any" pos="d" xml:id="a02262-047-a-1310">any</w> <w lemma="thing" pos="n1" xml:id="a02262-047-a-1320">thing</w> <w lemma="that" pos="cs" xml:id="a02262-047-a-1330">that</w> <w lemma="have" pos="vvd" xml:id="a02262-047-a-1340">had</w> <w lemma="life" pos="n1" xml:id="a02262-047-a-1350">life</w> <w lemma="in" pos="acp-p" xml:id="a02262-047-a-1360">in</w> <w lemma="their" pos="po" xml:id="a02262-047-a-1370">their</w> <w lemma="sacrifice" pos="n1" xml:id="a02262-047-a-1380">sacrifice</w> <pc xml:id="a02262-047-a-1390">:</pc> <w lemma="ascribe" pos="vvg" xml:id="a02262-047-a-1400">ascribing</w> <w lemma="all" pos="d" xml:id="a02262-047-a-1410">all</w> <w lemma="unto" pos="acp-p" xml:id="a02262-047-a-1420">unto</w> <w lemma="fate" pos="n1" xml:id="a02262-047-a-1430">fate</w> <pc xml:id="a02262-047-a-1440">,</pc> <w lemma="and" pos="cc" xml:id="a02262-047-a-1450">and</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-047-a-1460">nothing</w> <w lemma="to" pos="acp-p" xml:id="a02262-047-a-1470">to</w> <w lemma="free" pos="vvi" xml:id="a02262-047-a-1480">free</w> <w 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xml:id="a02262-047-b-0860">idol</w> <w lemma="be" pos="vvd" xml:id="a02262-047-b-0870">was</w> <w lemma="so" pos="av" xml:id="a02262-047-b-0880">so</w> <w lemma="fashion" pos="vvn" xml:id="a02262-047-b-0890">fashioned</w> <pc xml:id="a02262-047-b-0900" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-047-b-0910">but</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-047-b-0920" rendition="#hi" reg="jupiter">iupiter</w> <w lemma="hammon" pos="n1-nn" xml:id="a02262-047-b-0930" rendition="#hi">hammon</w> <w lemma="be" pos="vvz" xml:id="a02262-047-b-0940">is</w> <w lemma="also" pos="av" xml:id="a02262-047-b-0950">also</w> <w lemma="take" pos="vvn" xml:id="a02262-047-b-0960">taken</w> <w lemma="for" pos="acp-p" xml:id="a02262-047-b-0970">for</w> <w lemma="the" pos="d" xml:id="a02262-047-b-0980">the</w> <w lemma="sun" pos="n1" xml:id="a02262-047-b-0990" reg="sun">sunne</w> <pc xml:id="a02262-047-b-1000">;</pc> <w lemma="hammah" pos="fw-he" xml:id="a02262-047-b-1010" rendition="#hi">hammah</w> <w lemma="signify" pos="vvg" xml:id="a02262-047-b-1020">signifying</w> <w lemma="heat" pos="n1" xml:id="a02262-047-b-1030" reg="heat">heate</w> <w lemma="in" pos="acp-p" xml:id="a02262-047-b-1040">in</w> <w lemma="the" pos="d" xml:id="a02262-047-b-1050">the</w> <w lemma="hebrew" pos="n1-nn_j" xml:id="a02262-047-b-1060" rendition="#hi">hebrew</w> <pc xml:id="a02262-047-b-1070" unit="sentence" rendition="#hi">.</pc> <w lemma="and" pos="cc" xml:id="a02262-047-b-1080">and</w> <w lemma="because" pos="acp-cs" xml:id="a02262-047-b-1090">because</w> <w lemma="the" pos="d" xml:id="a02262-047-b-1100">the</w> <w lemma="year" pos="n1" xml:id="a02262-047-b-1110" reg="year">yeere</w> <w lemma="begin" pos="vvz" xml:id="a02262-047-b-1120">beginneth</w> <w lemma="at" pos="acp-p" xml:id="a02262-047-b-1130">at</w> <w lemma="his" pos="po" xml:id="a02262-047-b-1140">his</w> <w lemma="entrance" pos="n1" xml:id="a02262-047-b-1150">entrance</w> <w lemma="into" pos="acp-p" 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pos="po" xml:id="a02262-047-b-1320">his</w> <w lemma="proud" pos="j" xml:id="a02262-047-b-1330">proud</w> <w lemma="city" pos="n1" xml:id="a02262-047-b-1340">city</w> <pc xml:id="a02262-047-b-1350">]</pc> <w lemma="alexandria" pos="n1-nn" xml:id="a02262-047-b-1360" rendition="#hi">alexandria</w> <w lemma="in" pos="acp-p" xml:id="a02262-047-b-1370">in</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-047-b-1380" rendition="#hi" reg="egypt">aegypt</w> <pc xml:id="a02262-047-b-1390" rendition="#hi">;</pc> <w lemma="build" pos="vvn" xml:id="a02262-047-b-1400">built</w> <w lemma="by" pos="acp-p" xml:id="a02262-047-b-1410">by</w> <w lemma="alexander" pos="n1-nn" xml:id="a02262-047-b-1420" rendition="#hi">alexander</w> <w lemma="the" pos="d" xml:id="a02262-047-b-1430">the</w> <w lemma="great" pos="j" xml:id="a02262-047-b-1440">great</w> <w lemma="upon" pos="acp-p" xml:id="a02262-047-b-1450">upon</w> <w lemma="a" pos="d" xml:id="a02262-047-b-1460">a</w> <w lemma="promontory" pos="n1" 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xml:id="a02262-047-b-2260">of</w> <w lemma="their" pos="po" xml:id="a02262-047-b-2270">their</w> <w lemma="country" pos="n1" xml:id="a02262-047-b-2280" reg="country">countrey</w> <w lemma="man" pos="n2" xml:id="a02262-047-b-2290">men</w> <w lemma="flee" pos="vvn" xml:id="a02262-047-b-2300">fled</w> <w lemma="from" pos="acp-p" xml:id="a02262-047-b-2310">from</w> <w lemma="the" pos="d" xml:id="a02262-047-b-2320">the</w> <w lemma="trouble" pos="n2" xml:id="a02262-047-b-2330">troubles</w> <w lemma="of" pos="acp-p" xml:id="a02262-047-b-2340">of</w> <w lemma="their" pos="po" xml:id="a02262-047-b-2350">their</w> <w lemma="country" pos="n1" xml:id="a02262-047-b-2360" reg="country">countrey</w> <pc xml:id="a02262-047-b-2370">.</pc> </p> <p xml:id="a02262-e118970"> <w lemma="vers." pos="n-ab" xml:id="a02262-047-b-2380">vers.</w> <pc xml:id="a02262-047-b-2390" unit="sentence"/> <w lemma="283." pos="crd" xml:id="a02262-047-b-2400">283.</w> <pc xml:id="a02262-047-b-2410" unit="sentence"/> <w lemma="to" pos="acp-p" xml:id="a02262-047-b-2420">to</w> <w lemma="freeze" pos="j_vg" xml:id="a02262-047-b-2430">freezing</w> <w lemma="taurus" pos="n1-nn" xml:id="a02262-047-b-2440">taurus</w> <pc xml:id="a02262-047-b-2450">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-047-b-2460" reg="etc.">&amp;c.</w> <pc xml:id="a02262-047-b-2470" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-047-b-2480">the</w> <w lemma="great" pos="j-s" xml:id="a02262-047-b-2490">greatest</w> <w lemma="mountain" pos="n1" xml:id="a02262-047-b-2500" reg="mountain">mountaine</w> <w lemma="of" pos="acp-p" xml:id="a02262-047-b-2510">of</w> <w lemma="the" pos="d" xml:id="a02262-047-b-2520">the</w> <w lemma="world" pos="n1" xml:id="a02262-047-b-2530">world</w> <pc xml:id="a02262-047-b-2540">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-047-b-2550">which</w> <w lemma="change" pos="vvz" xml:id="a02262-047-b-2560">changeth</w> <w lemma="its" pos="po" xml:id="a02262-047-b-2570">its</w> <w lemma="name" pos="n1" xml:id="a02262-047-b-2580">name</w> <pb facs="48" n="88" xml:id="a02262-048-a"/> <w lemma="accord" pos="vvg" xml:id="a02262-048-a-0010">according</w> <w lemma="to" pos="acp-p" xml:id="a02262-048-a-0020">to</w> <w lemma="the" pos="d" xml:id="a02262-048-a-0030">the</w> <w lemma="country" pos="n2" xml:id="a02262-048-a-0040">countries</w> <w lemma="through" pos="acp-p" xml:id="a02262-048-a-0050">through</w> <w lemma="which" pos="crq-r" xml:id="a02262-048-a-0060">which</w> <w lemma="it" pos="pn" xml:id="a02262-048-a-0070">it</w> <w lemma="extend" pos="vvz" xml:id="a02262-048-a-0080">extendeth</w> <pc xml:id="a02262-048-a-0090">:</pc> <w lemma="that" pos="cs" xml:id="a02262-048-a-0100">that</w> <w lemma="part" pos="n1" xml:id="a02262-048-a-0110">part</w> <w lemma="proper" pos="av_j" xml:id="a02262-048-a-0120">properly</w> <w lemma="so" pos="av" xml:id="a02262-048-a-0130">so</w> <w lemma="call" pos="vvn" xml:id="a02262-048-a-0140">called</w> <pc xml:id="a02262-048-a-0150">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-048-a-0160">which</w> <w lemma="divide" pos="vvz" xml:id="a02262-048-a-0170">divideth</w> <w lemma="pamphilia" pos="n1-nn" xml:id="a02262-048-a-0180" rendition="#hi">pamphilia</w> <w lemma="and" pos="cc" xml:id="a02262-048-a-0190">and</w> <w lemma="cilicia" pos="n1-nn" xml:id="a02262-048-a-0200" rendition="#hi">cilicia</w> <w lemma="from" pos="acp-p" xml:id="a02262-048-a-0210">from</w> <w lemma="the" pos="d" xml:id="a02262-048-a-0220">the</w> <w lemma="lesser" pos="j-c" xml:id="a02262-048-a-0230">lesser</w> <w lemma="armenia" pos="n1-nn" xml:id="a02262-048-a-0240" rendition="#hi">armenia</w> <w lemma="and" pos="cc" xml:id="a02262-048-a-0250">and</w> <w lemma="cappadocia" pos="n1-nn" xml:id="a02262-048-a-0260" rendition="#hi">cappadocia</w> <pc xml:id="a02262-048-a-0270" rendition="#hi">:</pc> <w lemma="whither" pos="crq-cs" xml:id="a02262-048-a-0280">whither</w> <w lemma="many" pos="d" xml:id="a02262-048-a-0290">many</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-a-0300">of</w> <w lemma="the" pos="d" xml:id="a02262-048-a-0310">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-048-a-0320" rendition="#hi" reg="jews">iews</w> <w lemma="be" pos="vvd" xml:id="a02262-048-a-0330">were</w> <w lemma="retire" pos="vvn" xml:id="a02262-048-a-0340">retired</w> <pc xml:id="a02262-048-a-0350">.</pc> </p> <p xml:id="a02262-e118980"> <w lemma="vers." pos="n-ab" xml:id="a02262-048-a-0360">vers.</w> <pc xml:id="a02262-048-a-0370" unit="sentence"/> <w lemma="284." pos="crd" xml:id="a02262-048-a-0380">284.</w> <pc xml:id="a02262-048-a-0390" unit="sentence"/> <w lemma="and" pos="cc" xml:id="a02262-048-a-0400">and</w> <w lemma="tiber" pos="n1-nn" xml:id="a02262-048-a-0410">tiber</w> <w lemma="now" pos="av" xml:id="a02262-048-a-0420">now</w> <pc xml:id="a02262-048-a-0430">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-048-a-0440" reg="etc.">&amp;c.</w> <pc xml:id="a02262-048-a-0450" unit="sentence">]</pc> <w lemma="rome" pos="n1-nn" xml:id="a02262-048-a-0460" rendition="#hi">rome</w> <pc xml:id="a02262-048-a-0470" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-048-a-0480">the</w> <w lemma="empress" pos="n1" xml:id="a02262-048-a-0490" reg="empress">empresse</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-a-0500">of</w> <w lemma="city" pos="n2" xml:id="a02262-048-a-0510">cities</w> <w lemma="adorn" pos="vvg" xml:id="a02262-048-a-0520">adorning</w> <w lemma="the" pos="d" xml:id="a02262-048-a-0530">the</w> <w lemma="bank" pos="n2" xml:id="a02262-048-a-0540" reg="banks">bankes</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-a-0550">of</w> <w lemma="tiber" pos="n1-nn" xml:id="a02262-048-a-0560" rendition="#hi">tiber</w> <pc xml:id="a02262-048-a-0570" rendition="#hi">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-048-a-0580">to</w> <w lemma="which" pos="crq-r" xml:id="a02262-048-a-0590">which</w> <w lemma="the" pos="d" xml:id="a02262-048-a-0600">the</w> <w lemma="ocean" pos="n1" xml:id="a02262-048-a-0610">ocean</w> <w lemma="then" pos="av" xml:id="a02262-048-a-0620">then</w> <w lemma="yield" pos="vvd" xml:id="a02262-048-a-0630" reg="yielded">yeelded</w> <w lemma="obedience" pos="n1" xml:id="a02262-048-a-0640">obedience</w> <pc xml:id="a02262-048-a-0650" unit="sentence">.</pc> </p> </div> <div n="2" type="act" xml:id="a02262-e118990"> <pb facs="48" n="89" xml:id="a02262-048-b"/> <head> <w lemma="annotation" pos="n2" xml:id="a02262-048-b-0010">annotations</w> <w lemma="upon" pos="acp-p" xml:id="a02262-048-b-0020" reg="upon">vpon</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0030">the</w> <w lemma="second" pos="ord" xml:id="a02262-048-b-0040">second</w> <w lemma="act." pos="n-ab" xml:id="a02262-048-b-0050">act.</w> <pc xml:id="a02262-048-b-0060" unit="sentence"/> </head> <p xml:id="a02262-e119000"> <w lemma="verse" pos="n1" xml:id="a02262-048-b-0070">verse</w> <w lemma="1." pos="crd" xml:id="a02262-048-b-0080">1.</w> <pc xml:id="a02262-048-b-0090" unit="sentence"/> <w lemma="bloodthirsty" pos="j" xml:id="a02262-048-b-0100" reg="bloodthirsty">bloud-thirsty</w> <w lemma="romulus" pos="n1-nn" xml:id="a02262-048-b-0110">romulus</w> <pc xml:id="a02262-048-b-0120">]</pc> <w lemma="the" pos="d" xml:id="a02262-048-b-0130">the</w> <w lemma="original" pos="j" xml:id="a02262-048-b-0140" reg="original">originall</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-b-0150">of</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0160">the</w> <w lemma="race" pos="n1" xml:id="a02262-048-b-0170">race</w> <w lemma="and" pos="cc" xml:id="a02262-048-b-0180">and</w> <w lemma="name" pos="n1" xml:id="a02262-048-b-0190">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-b-0200">of</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0210">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-048-b-0220" rendition="#hi" reg="romans">romanes</w> <pc xml:id="a02262-048-b-0230" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-048-b-0240">who</w> <w lemma="lay" pos="vvd" xml:id="a02262-048-b-0250" reg="laid">laide</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0260">the</w> <w lemma="wall" pos="n2" xml:id="a02262-048-b-0270" reg="walls">wals</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-b-0280">of</w> <w lemma="rome" pos="n1-nn" xml:id="a02262-048-b-0290" rendition="#hi">rome</w> <w lemma="in" pos="acp-p" xml:id="a02262-048-b-0300">in</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0310">the</w> <w lemma="blood" pos="n1" xml:id="a02262-048-b-0320" reg="blood">bloud</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-b-0330">of</w> <w lemma="his" pos="po" xml:id="a02262-048-b-0340">his</w> <w lemma="brother" pos="n1" xml:id="a02262-048-b-0350">brother</w> <w lemma="remus" pos="n1-nn" xml:id="a02262-048-b-0360" rendition="#hi">remus</w> <pc xml:id="a02262-048-b-0370" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119010"> <w lemma="vers." pos="n-ab" xml:id="a02262-048-b-0380">vers.</w> <pc xml:id="a02262-048-b-0390" unit="sentence"/> <w lemma="15." pos="crd" xml:id="a02262-048-b-0400">15.</w> <pc xml:id="a02262-048-b-0410" unit="sentence"/> <w lemma="to" pos="acp-p" xml:id="a02262-048-b-0420">to</w> <w lemma="such" pos="d" xml:id="a02262-048-b-0430">such</w> <w lemma="a" pos="d" xml:id="a02262-048-b-0440">a</w> <w lemma="guide" pos="n1" xml:id="a02262-048-b-0450">guide</w> <pc xml:id="a02262-048-b-0460">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-048-b-0470" reg="etc.">&amp;c.</w> <pc xml:id="a02262-048-b-0480" unit="sentence">]</pc> <w lemma="it" pos="pn" xml:id="a02262-048-b-0490">it</w> <w lemma="be" pos="vvd" xml:id="a02262-048-b-0500">was</w> <w lemma="a" pos="d" xml:id="a02262-048-b-0510">a</w> <w lemma="custom" pos="n1" xml:id="a02262-048-b-0520" reg="custom">custome</w> <w lemma="among" pos="acp-p" xml:id="a02262-048-b-0530">among</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0540">the</w> <w lemma="eastern" pos="j" xml:id="a02262-048-b-0550" reg="eastern">easterne</w> <w 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xml:id="a02262-048-b-0720">another</w> <w lemma="in" pos="acp-p" xml:id="a02262-048-b-0730">in</w> <w lemma="their" pos="po" xml:id="a02262-048-b-0740">their</w> <w lemma="salutation" pos="n2" xml:id="a02262-048-b-0750">salutations</w> <pc xml:id="a02262-048-b-0760" unit="sentence">.</pc> <w lemma="so" pos="av" xml:id="a02262-048-b-0770">so</w> <w lemma="do" pos="vvd" xml:id="a02262-048-b-0780">did</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0790">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-048-b-0800" rendition="#hi" reg="romans">romanes</w> <pc xml:id="a02262-048-b-0810" rendition="#hi">,</pc> <w lemma="until" pos="acp-cs" xml:id="a02262-048-b-0820" reg="until">untill</w> <w lemma="interdict" pos="vvn" xml:id="a02262-048-b-0830">interdicted</w> <w lemma="by" pos="acp-p" xml:id="a02262-048-b-0840">by</w> <w lemma="tiberius" pos="n1-nn" xml:id="a02262-048-b-0850" rendition="#hi">tiberius</w> <pc xml:id="a02262-048-b-0860" unit="sentence" rendition="#hi">.</pc> <w lemma="with" pos="acp-p" xml:id="a02262-048-b-0870">with</w> <w lemma="the" pos="d" xml:id="a02262-048-b-0880">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-048-b-0890" rendition="#hi" reg="jews">iews</w> <w lemma="it" pos="pn" xml:id="a02262-048-b-0900">it</w> <w lemma="be" pos="vvd" xml:id="a02262-048-b-0910">was</w> <w lemma="a" pos="d" xml:id="a02262-048-b-0920">a</w> <w lemma="pledge" pos="n1" xml:id="a02262-048-b-0930">pledge</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-b-0940">of</w> <w lemma="peace" pos="n1" xml:id="a02262-048-b-0950">peace</w> <w lemma="and" pos="cc" xml:id="a02262-048-b-0960">and</w> <w lemma="amity" pos="n1" xml:id="a02262-048-b-0970" reg="amity">amitie</w> <pc xml:id="a02262-048-b-0980">:</pc> <w lemma="use" pos="vvd" xml:id="a02262-048-b-0990">used</w> <w lemma="also" pos="av" xml:id="a02262-048-b-1000">also</w> <w lemma="to" pos="acp-p" xml:id="a02262-048-b-1010">to</w> <w lemma="their" pos="po" xml:id="a02262-048-b-1020">their</w> <w lemma="lord" pos="n2" xml:id="a02262-048-b-1030">lords</w> <w lemma="and" pos="cc" xml:id="a02262-048-b-1040">and</w> <w lemma="prince" pos="n2" xml:id="a02262-048-b-1050">princes</w> <w lemma="by" pos="acp-p" xml:id="a02262-048-b-1060">by</w> <w lemma="way" pos="n1" xml:id="a02262-048-b-1070">way</w> <w lemma="of" pos="acp-p" xml:id="a02262-048-b-1080">of</w> <w lemma="homage" pos="n1" xml:id="a02262-048-b-1090">homage</w> <w lemma="and" pos="cc" xml:id="a02262-048-b-1100">and</w> <w lemma="acknowledge" pos="vvn" xml:id="a02262-048-b-1110">acknowledged</w> <w lemma="subjection" pos="n1" xml:id="a02262-048-b-1120">subjection</w> <pc xml:id="a02262-048-b-1130">:</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-048-b-1140">as</w> <w lemma="perfidious" pos="j" xml:id="a02262-048-b-1150">perfidious</w> <w lemma="judas" pos="n1-nn" xml:id="a02262-048-b-1160" rendition="#hi" reg="judas">iudas</w> <w lemma="do" pos="vvd" xml:id="a02262-048-b-1170">did</w> <w lemma="here" pos="av" 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xml:id="a02262-049-b-1380">can</w> <w lemma="be" pos="vvi" xml:id="a02262-049-b-1390">be</w> <w lemma="discern" pos="vvn" xml:id="a02262-049-b-1400">discerned</w> <pc xml:id="a02262-049-b-1410">.</pc> </p> <p xml:id="a02262-e119150"> <w lemma="vers." pos="n-ab" xml:id="a02262-049-b-1420">vers.</w> <pc xml:id="a02262-049-b-1430" unit="sentence"/> <w lemma="128." pos="crd" xml:id="a02262-049-b-1440">128.</w> <pc xml:id="a02262-049-b-1450" unit="sentence"/> <w lemma="lethe" pos="n1-nn" xml:id="a02262-049-b-1460">lethe</w> <pc xml:id="a02262-049-b-1470">]</pc> <w lemma="a" pos="d" xml:id="a02262-049-b-1480">a</w> <w lemma="river" pos="n1" xml:id="a02262-049-b-1490">river</w> <w lemma="of" pos="acp-p" xml:id="a02262-049-b-1500">of</w> <w lemma="africa" pos="n1-nn" xml:id="a02262-049-b-1510" rendition="#hi">africa</w> <pc xml:id="a02262-049-b-1520" rendition="#hi">,</pc> <w lemma="pass" pos="vvg" xml:id="a02262-049-b-1530">passing</w> <w lemma="by" pos="acp-p" xml:id="a02262-049-b-1540">by</w> <w lemma="bernice" pos="n1-nn" xml:id="a02262-049-b-1550" rendition="#hi">bernice</w> <pc xml:id="a02262-049-b-1560" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-049-b-1570">and</w> <w lemma="run" pos="vvg" xml:id="a02262-049-b-1580">running</w> <w lemma="into" pos="acp-p" xml:id="a02262-049-b-1590">into</w> <w lemma="the" pos="d" xml:id="a02262-049-b-1600">the</w> <w lemma="mediterranean" pos="j-nn" xml:id="a02262-049-b-1610" rendition="#hi" reg="mediterranean">mediterranian</w> <w lemma="sea" pos="n1" xml:id="a02262-049-b-1620">sea</w> <w lemma="near" pos="acp-p" xml:id="a02262-049-b-1630" reg="near">neere</w> <w lemma="the" pos="d" xml:id="a02262-049-b-1640">the</w> <w lemma="promontory" pos="n1" xml:id="a02262-049-b-1650">promontory</w> <w lemma="of" pos="acp-p" xml:id="a02262-049-b-1660">of</w> <w lemma="the" pos="d" xml:id="a02262-049-b-1670">the</w> <w lemma="syrtes" pos="n2-nn" xml:id="a02262-049-b-1680" rendition="#hi">syrtes</w> <pc xml:id="a02262-049-b-1690" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="a02262-049-b-1700">it</w> <w lemma="have" pos="vvz" xml:id="a02262-049-b-1710">hath</w> <w lemma="that" pos="d" xml:id="a02262-049-b-1720">that</w> <w lemma="name" pos="n1" xml:id="a02262-049-b-1730">name</w> <w lemma="from" pos="acp-p" xml:id="a02262-049-b-1740">from</w> <w lemma="oblivion" pos="n1" xml:id="a02262-049-b-1750">oblivion</w> <pc xml:id="a02262-049-b-1760">,</pc> <w lemma="because" pos="acp-cs" xml:id="a02262-049-b-1770">because</w> <w lemma="those" pos="d" xml:id="a02262-049-b-1780">those</w> <pc xml:id="a02262-049-b-1790">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-049-b-1800">who</w> <w lemma="drink" pos="vvd" xml:id="a02262-049-b-1810">drunk</w> <w lemma="thereof" pos="av" xml:id="a02262-049-b-1820">thereof</w> <pc xml:id="a02262-049-b-1830">,</pc> <w lemma="forget" pos="vvd" xml:id="a02262-049-b-1840">forgot</w> <w lemma="whatsoever" pos="crq-r" xml:id="a02262-049-b-1850">whatsoever</w> <w lemma="they" pos="pns" xml:id="a02262-049-b-1860">they</w> <w lemma="have" pos="vvd" xml:id="a02262-049-b-1870">had</w> <w lemma="former" pos="av_j" xml:id="a02262-049-b-1880">formerly</w> <w lemma="do" pos="vvn" xml:id="a02262-049-b-1890">done</w> <pc xml:id="a02262-049-b-1900" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="a02262-049-b-1910">of</w> <w lemma="this" pos="d" xml:id="a02262-049-b-1920">this</w> <w lemma="lucan" pos="n1-nn" xml:id="a02262-049-b-1930" rendition="#hi">lucan</w> <pc xml:id="a02262-049-b-1940" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e119160"> <l xml:id="a02262-e119170"> <w lemma="where" pos="crq-q" xml:id="a02262-049-b-1950">where</w> <w lemma="silent" pos="j" xml:id="a02262-049-b-1960">silent</w> <w lemma="lethe" pos="n1-nn" xml:id="a02262-049-b-1970">lethe</w> <w lemma="glide" pos="vvz" xml:id="a02262-049-b-1980">glides</w> <pc xml:id="a02262-049-b-1990">:</pc> <w lemma="this" pos="d" xml:id="a02262-049-b-2000">this</w> <pc join="right" xml:id="a02262-049-b-2010">(</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-049-b-2020">as</w> <w lemma="they" pos="pns" xml:id="a02262-049-b-2030">they</w> <w lemma="tell" pos="vvb" xml:id="a02262-049-b-2040">tell</w> <pc xml:id="a02262-049-b-2050">)</pc> </l> <l xml:id="a02262-e119180"> <w lemma="draw" pos="vvz" xml:id="a02262-049-b-2060">draws</w> <w lemma="her" pos="po" xml:id="a02262-049-b-2070">her</w> <w lemma="oblivion" pos="n1" xml:id="a02262-049-b-2080">oblivion</w> <w lemma="from" pos="acp-p" xml:id="a02262-049-b-2090">from</w> <w lemma="the" pos="d" xml:id="a02262-049-b-2100">the</w> <w lemma="vein" pos="n2" xml:id="a02262-049-b-2110" reg="veins">veines</w> <w lemma="of" pos="acp-p" xml:id="a02262-049-b-2120">of</w> <w lemma="hell" pos="n1" xml:id="a02262-049-b-2130">hell</w> <pc xml:id="a02262-049-b-2140" unit="sentence">.</pc> </l> </quote> <p xml:id="a02262-e119190"> <w lemma="so" pos="av" xml:id="a02262-049-b-2150">so</w> <w lemma="feign" pos="vvd" xml:id="a02262-049-b-2160">feigned</w> <pc xml:id="a02262-049-b-2170">,</pc> <w lemma="because" pos="acp-cs" xml:id="a02262-049-b-2180">because</w> <w lemma="of" pos="acp-p" xml:id="a02262-049-b-2190">of</w> <w lemma="the" pos="d" xml:id="a02262-049-b-2200">the</w> <w lemma="oblivion" pos="n1" xml:id="a02262-049-b-2210">oblivion</w> <w lemma="which" pos="crq-r" xml:id="a02262-049-b-2220">which</w> <w lemma="be" pos="vvz" xml:id="a02262-049-b-2230">is</w> <w lemma="in" pos="acp-p" xml:id="a02262-049-b-2240">in</w> <w lemma="death" pos="n1" xml:id="a02262-049-b-2250">death</w> <pc xml:id="a02262-049-b-2260">;</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-049-b-2270">as</w> <w lemma="allegorical" pos="av_j" xml:id="a02262-049-b-2280">allegorically</w> <w lemma="for" pos="acp-cs" xml:id="a02262-049-b-2290">for</w> <w lemma="that" pos="d" xml:id="a02262-049-b-2300">that</w> <w lemma="of" pos="acp-p" xml:id="a02262-049-b-2310">of</w> <w lemma="sleep" pos="n1" xml:id="a02262-049-b-2320">sleep</w> <pc xml:id="a02262-049-b-2330">.</pc> </p> <p xml:id="a02262-e119200"> <w lemma="vers." pos="n-ab" xml:id="a02262-049-b-2340">vers.</w> <pc xml:id="a02262-049-b-2350" unit="sentence"/> <w lemma="139." pos="crd" xml:id="a02262-049-b-2360">139.</w> <pc xml:id="a02262-049-b-2370" unit="sentence"/> <w lemma="tarpean" pos="n1-nn_j" xml:id="a02262-049-b-2380">tarpean</w> <w lemma="jove" pos="n1-nn" xml:id="a02262-049-b-2390">jove</w> <pc xml:id="a02262-049-b-2400">]</pc> <w lemma="tarpeus" pos="n1-nn" xml:id="a02262-049-b-2410" rendition="#hi">tarpeus</w> <w lemma="be" pos="vvz" xml:id="a02262-049-b-2420">is</w> <w lemma="a" pos="d" xml:id="a02262-049-b-2430">a</w> <w lemma="mountain" pos="n1" xml:id="a02262-049-b-2440" reg="mountain">mountaine</w> <w lemma="in" pos="acp-p" xml:id="a02262-049-b-2450">in</w> <w lemma="rome" pos="n1-nn" xml:id="a02262-049-b-2460" rendition="#hi">rome</w> <pc xml:id="a02262-049-b-2470" rendition="#hi">,</pc> <w lemma="take" pos="vvg" xml:id="a02262-049-b-2480">taking</w> <w lemma="that" pos="d" xml:id="a02262-049-b-2490">that</w> <w lemma="name" pos="n1" xml:id="a02262-049-b-2500">name</w> <w lemma="from" pos="acp-p" xml:id="a02262-049-b-2510">from</w> <w lemma="the" pos="d" xml:id="a02262-049-b-2520">the</w> <w lemma="vestal" pos="j" xml:id="a02262-049-b-2530" reg="vestal">vestall</w> <w lemma="virgin" pos="n1" xml:id="a02262-049-b-2540">virgin</w> <w lemma="tarpea" pos="n1-nn" xml:id="a02262-049-b-2550" rendition="#hi">tarpea</w> <pc xml:id="a02262-049-b-2560" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-049-b-2570">who</w> <w lemma="betray" pos="vvd" xml:id="a02262-049-b-2580">betrayed</w> <w lemma="her" pos="po" xml:id="a02262-049-b-2590">her</w> <w lemma="father" pos="n1g" xml:id="a02262-049-b-2600" reg="father's">fathers</w> <w lemma="fort" pos="n1" xml:id="a02262-049-b-2610">fort</w> <w lemma="to" pos="acp-p" xml:id="a02262-049-b-2620">to</w> <w lemma="the" pos="d" xml:id="a02262-049-b-2630">the</w> <w lemma="sabine" pos="n2-nn_j" xml:id="a02262-049-b-2640" rendition="#hi">sabines</w> <pc xml:id="a02262-049-b-2650" rendition="#hi">,</pc> <pb facs="50" n="92" xml:id="a02262-050-a"/> <w lemma="upon" pos="acp-p" xml:id="a02262-050-a-0010">upon</w> <w lemma="promise" pos="n1" xml:id="a02262-050-a-0020">promise</w> <w lemma="to" pos="acp-cs" xml:id="a02262-050-a-0030">to</w> <w lemma="receive" pos="vvi" xml:id="a02262-050-a-0040">receive</w> <w lemma="what" pos="crq-r" xml:id="a02262-050-a-0050">what</w> <w lemma="they" pos="pns" xml:id="a02262-050-a-0060">they</w> <w lemma="wear" pos="vvd" xml:id="a02262-050-a-0070" reg="wore">ware</w> <w lemma="on" pos="acp-p" xml:id="a02262-050-a-0080">on</w> <w lemma="their" pos="po" xml:id="a02262-050-a-0090">their</w> <w lemma="left" pos="j" xml:id="a02262-050-a-0100">left</w> <w lemma="arm" pos="n2" xml:id="a02262-050-a-0110" reg="arms">armes</w> <w lemma="for" pos="acp-p" xml:id="a02262-050-a-0120">for</w> <w lemma="her" pos="po" xml:id="a02262-050-a-0130">her</w> <w lemma="reward" pos="n1" xml:id="a02262-050-a-0140">reward</w> <pc xml:id="a02262-050-a-0150">;</pc> <w lemma="she" pos="pns" xml:id="a02262-050-a-0160">she</w> <w lemma="mean" pos="vvg" xml:id="a02262-050-a-0170">meaning</w> <w lemma="their" pos="po" xml:id="a02262-050-a-0180">their</w> <w lemma="golden" pos="j" xml:id="a02262-050-a-0190">golden</w> <w lemma="bracelet" pos="n2" xml:id="a02262-050-a-0200">bracelets</w> <pc xml:id="a02262-050-a-0210">:</pc> <w lemma="which" pos="crq-r" xml:id="a02262-050-a-0220">which</w> <w lemma="they" pos="pns" xml:id="a02262-050-a-0230">they</w> <w lemma="not" pos="xx" xml:id="a02262-050-a-0240">not</w> <w lemma="only" pos="av_j" xml:id="a02262-050-a-0250" reg="only">onely</w> <w lemma="give" pos="vvd" xml:id="a02262-050-a-0260">gave</w> <pc xml:id="a02262-050-a-0270">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-050-a-0280">but</w> <w lemma="throw" pos="vvd" xml:id="a02262-050-a-0290">threw</w> <w lemma="their" pos="po" xml:id="a02262-050-a-0300">their</w> <w lemma="shield" pos="n2" xml:id="a02262-050-a-0310">shields</w> <w lemma="upon" pos="acp-p" xml:id="a02262-050-a-0320">upon</w> <w lemma="she" pos="pno" xml:id="a02262-050-a-0330">her</w> <pc join="right" xml:id="a02262-050-a-0340">(</pc> <w lemma="a" pos="d" xml:id="a02262-050-a-0350">a</w> <w lemma="part" pos="n1" xml:id="a02262-050-a-0360">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-a-0370">of</w> <w lemma="the" pos="d" xml:id="a02262-050-a-0380">the</w> <w lemma="bargain" pos="n1" xml:id="a02262-050-a-0390" reg="bargain">bargaine</w> <pc xml:id="a02262-050-a-0400">)</pc> <w lemma="and" pos="cc" xml:id="a02262-050-a-0410">and</w> <w lemma="so" pos="av" xml:id="a02262-050-a-0420">so</w> <w lemma="press" pos="vvd" xml:id="a02262-050-a-0430" reg="pressed">prest</w> <w lemma="she" pos="pno" xml:id="a02262-050-a-0440">her</w> <w lemma="to" pos="acp-p" xml:id="a02262-050-a-0450">to</w> <w lemma="death" pos="n1" xml:id="a02262-050-a-0460">death</w> <pc xml:id="a02262-050-a-0470">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-050-a-0480">who</w> <w lemma="bury" pos="vvd" xml:id="a02262-050-a-0490">buried</w> <w lemma="she" pos="pno" xml:id="a02262-050-a-0500">her</w> <w lemma="in" pos="acp-p" xml:id="a02262-050-a-0510">in</w> <w lemma="the" pos="d" xml:id="a02262-050-a-0520">the</w> <w lemma="place" pos="n1" xml:id="a02262-050-a-0530">place</w> <pc xml:id="a02262-050-a-0540">:</pc> <w lemma="since" pos="acp-cs" xml:id="a02262-050-a-0550">since</w> <w lemma="call" pos="vvn" xml:id="a02262-050-a-0560">called</w> <w lemma="the" pos="d" xml:id="a02262-050-a-0570">the</w> <w lemma="capitol" pos="n1" xml:id="a02262-050-a-0580">capitol</w> <pc xml:id="a02262-050-a-0590">,</pc> <w lemma="where" pos="crq-cs" xml:id="a02262-050-a-0600">where</w> <w lemma="jupiter" pos="n1-nn" 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xml:id="a02262-050-a-1550">the</w> <w lemma="law" pos="n1" xml:id="a02262-050-a-1560">law</w> <w lemma="condemn" pos="vvg" xml:id="a02262-050-a-1570">condemning</w> <w lemma="a" pos="d" xml:id="a02262-050-a-1580">a</w> <w lemma="defile" pos="j_vn" xml:id="a02262-050-a-1590">defiled</w> <w lemma="vestal" pos="j" xml:id="a02262-050-a-1600" reg="vestal">vestall</w> <w lemma="to" pos="acp-cs" xml:id="a02262-050-a-1610">to</w> <w lemma="be" pos="vvi" xml:id="a02262-050-a-1620">be</w> <w lemma="bury" pos="vvn" xml:id="a02262-050-a-1630">buried</w> <w lemma="alive" pos="j" xml:id="a02262-050-a-1640">alive</w> <pc xml:id="a02262-050-a-1650">.</pc> </p> <p xml:id="a02262-e119220"> <w lemma="vers." pos="n-ab" xml:id="a02262-050-a-1660">vers.</w> <pc xml:id="a02262-050-a-1670" unit="sentence"/> <w lemma="140." pos="crd" xml:id="a02262-050-a-1680">140.</w> <pc xml:id="a02262-050-a-1690" unit="sentence"/> <w lemma="you" pos="pn" xml:id="a02262-050-a-1700">you</w> <w lemma="household" pos="n1" 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lemma="they" pos="pno" xml:id="a02262-050-a-2020">them</w> <w lemma="they" pos="pns" xml:id="a02262-050-a-2030">they</w> <w lemma="receive" pos="vvd" xml:id="a02262-050-a-2040">received</w> <w lemma="their" pos="po" xml:id="a02262-050-a-2050">their</w> <w lemma="flesh" pos="n1" xml:id="a02262-050-a-2060">flesh</w> <pc xml:id="a02262-050-a-2070">,</pc> <w lemma="their" pos="po" xml:id="a02262-050-a-2080">their</w> <w lemma="life" pos="n1" xml:id="a02262-050-a-2090">life</w> <pc xml:id="a02262-050-a-2100">,</pc> <w lemma="and" pos="cc" xml:id="a02262-050-a-2110">and</w> <w lemma="understanding" pos="n1" xml:id="a02262-050-a-2120">understanding</w> <pc xml:id="a02262-050-a-2130" unit="sentence">.</pc> </p> <p xml:id="a02262-e119230"> <w lemma="verse" pos="n1" xml:id="a02262-050-a-2140" reg="verse">vers</w> <w lemma="151." pos="crd" xml:id="a02262-050-a-2150">151.</w> <pc xml:id="a02262-050-a-2160" unit="sentence"/> <w lemma="caprae" pos="fw-la" xml:id="a02262-050-a-2170">caprae</w> <pc 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reg="variety">varietie</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-a-2820">of</w> <w lemma="uncleanness" pos="n1" xml:id="a02262-050-a-2830" reg="uncleanness">uncleannesse</w> <pc xml:id="a02262-050-a-2840">;</pc> <pb facs="50" n="93" xml:id="a02262-050-b"/> <w lemma="whereupon" pos="crq-cs" xml:id="a02262-050-b-0010">whereupon</w> <w lemma="it" pos="pn" xml:id="a02262-050-b-0020">it</w> <w lemma="be" pos="vvd" xml:id="a02262-050-b-0030">was</w> <w lemma="call" pos="vvn" xml:id="a02262-050-b-0040">called</w> <w lemma="the" pos="d" xml:id="a02262-050-b-0050">the</w> <w lemma="island" pos="n1" xml:id="a02262-050-b-0060" reg="island">iland</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-0070">of</w> <w lemma="secret" pos="j" xml:id="a02262-050-b-0080">secret</w> <w lemma="lust" pos="n2" xml:id="a02262-050-b-0090">lusts</w> <pc xml:id="a02262-050-b-0100">,</pc> <w lemma="and" pos="cc" xml:id="a02262-050-b-0110">and</w> <w lemma="he" pos="pns" xml:id="a02262-050-b-0120">he</w> <w lemma="caprenius" pos="n1-nn" xml:id="a02262-050-b-0130" rendition="#hi">caprenius</w> <pc xml:id="a02262-050-b-0140" rendition="#hi">:</pc> <w lemma="converse" pos="vvg" xml:id="a02262-050-b-0150">conversing</w> <w lemma="there" pos="av" xml:id="a02262-050-b-0160">there</w> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-0170">with</w> <w lemma="magician" pos="n2" xml:id="a02262-050-b-0180">magicians</w> <pc xml:id="a02262-050-b-0190">,</pc> <w lemma="and" pos="cc" xml:id="a02262-050-b-0200">and</w> <w lemma="soothsayer" pos="n2" xml:id="a02262-050-b-0210" reg="soothsayers">south-sayers</w> <pc xml:id="a02262-050-b-0220">;</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-050-b-0230">whereof</w> <w lemma="the" pos="d" xml:id="a02262-050-b-0240">the</w> <w lemma="satyr" pos="n1" xml:id="a02262-050-b-0250">satyr</w> <w lemma="speak" pos="vvg" xml:id="a02262-050-b-0260">speaking</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-0270">of</w> <w lemma="sejanus" pos="n1-nn" xml:id="a02262-050-b-0280" rendition="#hi">sejanus</w> <pc xml:id="a02262-050-b-0290" rendition="#hi">:</pc> </p> <quote xml:id="a02262-e119240"> <l xml:id="a02262-e119250"> <w lemma="the" pos="d" xml:id="a02262-050-b-0300">the</w> <w lemma="prince" pos="n1g" xml:id="a02262-050-b-0310" reg="prince's">princes</w> <w lemma="tutor" pos="n1" xml:id="a02262-050-b-0320">tutor</w> <w lemma="glory" pos="vvg" xml:id="a02262-050-b-0330">glorying</w> <w lemma="to" pos="acp-cs" xml:id="a02262-050-b-0340">to</w> <w lemma="be" pos="vvi" xml:id="a02262-050-b-0350">be</w> <w lemma="name" pos="vvn" xml:id="a02262-050-b-0360" reg="named">nam'd</w> <pc xml:id="a02262-050-b-0370">;</pc> </l> <l xml:id="a02262-e119260"> <w lemma="sit" pos="vvg" xml:id="a02262-050-b-0380">sitting</w> <w lemma="in" pos="acp-p" xml:id="a02262-050-b-0390">in</w> <w lemma="cave" pos="n2" xml:id="a02262-050-b-0400">caves</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-0410">of</w> <w lemma="caprae" pos="fw-la" xml:id="a02262-050-b-0420">caprae</w> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-0430">with</w> <w lemma="defame" pos="vvn" xml:id="a02262-050-b-0440" reg="defamed">defam'd</w> </l> <l xml:id="a02262-e119270"> <w lemma="chaldean" pos="n2-nn_j" xml:id="a02262-050-b-0450">chaldeans</w> <pc xml:id="a02262-050-b-0460">.</pc> </l> </quote> <bibl xml:id="a02262-e119280"> <w lemma="iuv:" pos="n-ab" xml:id="a02262-050-b-0470">iuv:</w> <w lemma="sat." pos="n-ab" xml:id="a02262-050-b-0490">sat.</w> <w lemma="10." pos="crd" xml:id="a02262-050-b-0500">10.</w> <pc xml:id="a02262-050-b-0510" unit="sentence"/> </bibl> <p xml:id="a02262-e119290"> <w lemma="ver." pos="n-ab" xml:id="a02262-050-b-0520">ver.</w> <pc xml:id="a02262-050-b-0530" unit="sentence"/> <w lemma="152." pos="crd" xml:id="a02262-050-b-0540">152.</w> <pc xml:id="a02262-050-b-0550" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-050-b-0560">the</w> <w lemma="long-gown" pos="n1" xml:id="a02262-050-b-0570">long-gown</w> <pc xml:id="a02262-050-b-0580">.</pc> <pc xml:id="a02262-050-b-0590" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-050-b-0600">the</w> <w lemma="gown" pos="n1" xml:id="a02262-050-b-0610" reg="gown">gowne</w> <w lemma="be" pos="vvd" xml:id="a02262-050-b-0620">was</w> <w lemma="a" pos="d" xml:id="a02262-050-b-0630">a</w> <w lemma="garment" pos="n1" xml:id="a02262-050-b-0640">garment</w> <w lemma="peculiar" pos="j" xml:id="a02262-050-b-0650">peculiar</w> <w lemma="to" pos="acp-p" xml:id="a02262-050-b-0660">to</w> <w lemma="the" pos="d" xml:id="a02262-050-b-0670">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-050-b-0680" rendition="#hi" reg="romans">romanes</w> <pc xml:id="a02262-050-b-0690" rendition="#hi">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-050-b-0700">by</w> <w lemma="which" pos="crq-r" xml:id="a02262-050-b-0710">which</w> <w lemma="they" pos="pns" xml:id="a02262-050-b-0720">they</w> <w lemma="be" pos="vvd" xml:id="a02262-050-b-0730">were</w> <w lemma="distinguish" pos="vvn" xml:id="a02262-050-b-0740">distinguished</w> <w lemma="from" pos="acp-p" xml:id="a02262-050-b-0750">from</w> <w lemma="other" pos="d" xml:id="a02262-050-b-0760">other</w> <w lemma="nation" pos="n2" xml:id="a02262-050-b-0770">nations</w> <pc xml:id="a02262-050-b-0780">;</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-050-b-0790">as</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-0800">of</w> <w lemma="what" pos="crq-r" xml:id="a02262-050-b-0810">what</w> <w lemma="quality" pos="n1" xml:id="a02262-050-b-0820" reg="quality">qualitie</w> <w lemma="among" pos="acp-p" xml:id="a02262-050-b-0830">among</w> <w lemma="themselves" pos="px" xml:id="a02262-050-b-0840">themselves</w> <w lemma="by" pos="acp-p" xml:id="a02262-050-b-0850">by</w> <w lemma="the" pos="d" xml:id="a02262-050-b-0860">the</w> <w lemma="wool" pos="n1" xml:id="a02262-050-b-0870" reg="wool">wooll</w> <w lemma="and" pos="cc" xml:id="a02262-050-b-0880">and</w> <w lemma="colour" pos="n1" xml:id="a02262-050-b-0890">colour</w> <pc xml:id="a02262-050-b-0900">,</pc> <w lemma="fashion" pos="n1" xml:id="a02262-050-b-0910">fashion</w> <pc xml:id="a02262-050-b-0920">,</pc> <w lemma="and" pos="cc" xml:id="a02262-050-b-0930">and</w> <w lemma="trim" pos="vvg" xml:id="a02262-050-b-0940">trimming</w> <pc xml:id="a02262-050-b-0950" unit="sentence">.</pc> <w lemma="in" pos="acp-p" xml:id="a02262-050-b-0960">in</w> <w lemma="so" pos="av" xml:id="a02262-050-b-0970">so</w> <w lemma="much" pos="av_d" xml:id="a02262-050-b-0980">much</w> <w lemma="as" pos="acp-cs" xml:id="a02262-050-b-0990">as</w> <w lemma="they" pos="pns" xml:id="a02262-050-b-1000">they</w> <w lemma="be" pos="vvd" xml:id="a02262-050-b-1010">were</w> <w lemma="call" pos="vvn" xml:id="a02262-050-b-1020">called</w> <w lemma="togati" pos="fw-la" xml:id="a02262-050-b-1030" rendition="#hi">togati</w> <pc xml:id="a02262-050-b-1040" rendition="#hi">:</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-050-b-1050">whereof</w> <w lemma="virgil" pos="n1-nn" xml:id="a02262-050-b-1060" rendition="#hi">virgil</w> <w lemma="in" pos="acp-p" xml:id="a02262-050-b-1070">in</w> <w lemma="the" pos="d" xml:id="a02262-050-b-1080">the</w> <w lemma="person" pos="n1" xml:id="a02262-050-b-1090">person</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-1100">of</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-050-b-1110" rendition="#hi" reg="jupiter">iupiter</w> </p> <quote xml:id="a02262-e119300"> <l xml:id="a02262-e119310"> <w lemma="curse" pos="vvd" xml:id="a02262-050-b-1120" reg="cursed">curst</w> <w lemma="juno" pos="n1-nn" xml:id="a02262-050-b-1130">juno</w> <pc xml:id="a02262-050-b-1140">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-050-b-1150">who</w> <w lemma="sea" pos="n1" xml:id="a02262-050-b-1160">sea</w> <pc xml:id="a02262-050-b-1170">,</pc> <w lemma="earth" pos="n1" xml:id="a02262-050-b-1180">earth</w> <pc xml:id="a02262-050-b-1190">,</pc> <w lemma="and" pos="cc" xml:id="a02262-050-b-1200">and</w> <w lemma="heaven" pos="n1" xml:id="a02262-050-b-1210">heaven</w> <w lemma="above" pos="acp-av" xml:id="a02262-050-b-1220">above</w> <pc xml:id="a02262-050-b-1230">,</pc> </l> <l xml:id="a02262-e119320"> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-1240">with</w> <w lemma="her" pos="po" xml:id="a02262-050-b-1250">her</w> <w lemma="distemper" pos="n1" xml:id="a02262-050-b-1260">distemper</w> <w lemma="tire" pos="vvz" xml:id="a02262-050-b-1270">tires</w> <pc xml:id="a02262-050-b-1280">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-050-b-1290">shall</w> <w lemma="friendly" pos="av_j" xml:id="a02262-050-b-1300">friendly</w> <w lemma="prove" pos="vvi" xml:id="a02262-050-b-1310">prove</w> <pc xml:id="a02262-050-b-1320">;</pc> </l> <l xml:id="a02262-e119330"> <w lemma="and" pos="cc" xml:id="a02262-050-b-1330">and</w> <w lemma="join" pos="vvb" xml:id="a02262-050-b-1340" reg="join">joyne</w> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-1350">with</w> <w lemma="we" pos="pno" xml:id="a02262-050-b-1360">us</w> <w lemma="in" pos="acp-p" xml:id="a02262-050-b-1370">in</w> <w lemma="grace" pos="vvg" xml:id="a02262-050-b-1380">gracing</w> <w lemma="the" pos="d" xml:id="a02262-050-b-1390">the</w> <w lemma="long-gowned" pos="j" xml:id="a02262-050-b-1400" reg="long-gowned">long-gownd</w> </l> <l xml:id="a02262-e119340"> <w lemma="and" pos="cc" xml:id="a02262-050-b-1410">and</w> <w lemma="lordly" pos="j" xml:id="a02262-050-b-1420">lordly</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-050-b-1430" reg="romans">romanes</w> <pc xml:id="a02262-050-b-1440">,</pc> <w lemma="still" pos="av" xml:id="a02262-050-b-1450">still</w> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-1460">with</w> <w lemma="conquest" pos="n1" xml:id="a02262-050-b-1470">conquest</w> <w lemma="crown" pos="vvn" xml:id="a02262-050-b-1480" reg="crowned">crown'd</w> <pc xml:id="a02262-050-b-1490">.</pc> </l> </quote> <bibl xml:id="a02262-e119350"> <w lemma="aen." pos="n-ab" xml:id="a02262-050-b-1500">aen.</w> <w lemma="l." pos="n-ab" xml:id="a02262-050-b-1510">l.</w> <w lemma="1." pos="crd" xml:id="a02262-050-b-1520">1.</w> <pc xml:id="a02262-050-b-1530" unit="sentence"/> </bibl> <p xml:id="a02262-e119360"> <w lemma="vers." pos="n-ab" xml:id="a02262-050-b-1540">vers.</w> <pc xml:id="a02262-050-b-1550" unit="sentence"/> <w lemma="157." pos="crd" xml:id="a02262-050-b-1560">157.</w> <pc xml:id="a02262-050-b-1570" unit="sentence"/> <w lemma="their" pos="po" xml:id="a02262-050-b-1580">their</w> <w lemma="hate" pos="n1" xml:id="a02262-050-b-1590">hate</w> <w lemma="to" pos="acp-p" xml:id="a02262-050-b-1600">to</w> <w lemma="all" pos="d" xml:id="a02262-050-b-1610">all</w> <w lemma="etc" pos="av" xml:id="a02262-050-b-1620" reg="etc.">&amp;c</w> <pc xml:id="a02262-050-b-1630">]</pc> <w lemma="the" pos="d" xml:id="a02262-050-b-1640">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-050-b-1650" rendition="#hi" reg="jews">iews</w> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-1660">with</w> <w lemma="the" pos="d" xml:id="a02262-050-b-1670">the</w> <w lemma="hate" pos="n1" xml:id="a02262-050-b-1680">hate</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-1690">of</w> <w lemma="a" pos="d" xml:id="a02262-050-b-1700">an</w> <w lemma="enemy" pos="n1" xml:id="a02262-050-b-1710">enemy</w> <w lemma="detest" pos="vvd" xml:id="a02262-050-b-1720">detested</w> <w lemma="all" pos="d" xml:id="a02262-050-b-1730">all</w> <w lemma="other" pos="d" xml:id="a02262-050-b-1740">other</w> <w lemma="nation" pos="n2" xml:id="a02262-050-b-1750">nations</w> <pc xml:id="a02262-050-b-1760">:</pc> <w lemma="will" pos="vmd" xml:id="a02262-050-b-1770">would</w> <w lemma="neither" pos="av-x_d" xml:id="a02262-050-b-1780">neither</w> <w lemma="eat" pos="vvi" xml:id="a02262-050-b-1790">eat</w> <w lemma="with" pos="acp-p" xml:id="a02262-050-b-1800">with</w> <w lemma="they" pos="pno" xml:id="a02262-050-b-1810">them</w> <pc xml:id="a02262-050-b-1820">,</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-050-b-1830">nor</w> <w lemma="lodge" pos="vvi" xml:id="a02262-050-b-1840">lodge</w> <w lemma="in" pos="acp-p" xml:id="a02262-050-b-1850">in</w> <w lemma="their" pos="po" xml:id="a02262-050-b-1860">their</w> <w lemma="house" pos="n2" xml:id="a02262-050-b-1870">houses</w> <pc xml:id="a02262-050-b-1880">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-050-b-1890">but</w> <w lemma="avoid" pos="vvn" xml:id="a02262-050-b-1900">avoided</w> <w lemma="the" pos="d" xml:id="a02262-050-b-1910">the</w> <w lemma="stranger" pos="n1" xml:id="a02262-050-b-1920">stranger</w> <w lemma="as" pos="acp-p" xml:id="a02262-050-b-1930">as</w> <w lemma="a" pos="d" xml:id="a02262-050-b-1940">a</w> <w lemma="pollution" pos="n1" xml:id="a02262-050-b-1950">pollution</w> <pc xml:id="a02262-050-b-1960" unit="sentence">.</pc> <w lemma="proud" pos="j" xml:id="a02262-050-b-1970">proud</w> <w lemma="in" pos="acp-p" xml:id="a02262-050-b-1980">in</w> <w lemma="their" pos="po" xml:id="a02262-050-b-1990">their</w> <w lemma="great" pos="j-s" xml:id="a02262-050-b-2000">greatest</w> <w lemma="poverty" pos="n1" xml:id="a02262-050-b-2010">poverty</w> <pc xml:id="a02262-050-b-2020">:</pc> <w lemma="call" pos="vvg" xml:id="a02262-050-b-2030">calling</w> <w lemma="themselves" pos="px" xml:id="a02262-050-b-2040">themselves</w> <w lemma="the" pos="d" xml:id="a02262-050-b-2050">the</w> <w lemma="elect" pos="j" xml:id="a02262-050-b-2060">elect</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-2070">of</w> <w lemma="god" pos="n1-nn" xml:id="a02262-050-b-2080">god</w> <pc xml:id="a02262-050-b-2090">:</pc> <w lemma="boast" pos="vvg" xml:id="a02262-050-b-2100">boasting</w> <w lemma="of" pos="acp-p" xml:id="a02262-050-b-2110">of</w> <w lemma="their" pos="po" xml:id="a02262-050-b-2120">their</w> <w lemma="country" pos="n1" xml:id="a02262-050-b-2130" reg="country">countrey</w> <pc xml:id="a02262-050-b-2140">,</pc> <w lemma="their" pos="po" xml:id="a02262-050-b-2150">their</w> <w lemma="religion" pos="n1" xml:id="a02262-050-b-2160">religion</w> <pc xml:id="a02262-050-b-2170">,</pc> <pb facs="51" n="94" xml:id="a02262-051-a"/> <w lemma="and" pos="cc" xml:id="a02262-051-a-0010">and</w> <w lemma="ancient" pos="j" xml:id="a02262-051-a-0020">ancient</w> <w lemma="family" pos="n2" xml:id="a02262-051-a-0030">families</w> <pc xml:id="a02262-051-a-0040">:</pc> <w lemma="in" pos="acp-p" xml:id="a02262-051-a-0050">in</w> <w lemma="their" pos="po" xml:id="a02262-051-a-0060">their</w> <w lemma="conversation" pos="n1" xml:id="a02262-051-a-0070">conversation</w> <w lemma="austere" pos="j" xml:id="a02262-051-a-0080">austere</w> <w lemma="and" pos="cc" xml:id="a02262-051-a-0090">and</w> <w lemma="respectless" pos="j" xml:id="a02262-051-a-0100" reg="respectless">respectlesse</w> <pc xml:id="a02262-051-a-0110" unit="sentence">.</pc> <w lemma="so" pos="av" xml:id="a02262-051-a-0120">so</w> <w lemma="full" pos="j" xml:id="a02262-051-a-0130">full</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-0140">of</w> <w lemma="jealous" pos="j" xml:id="a02262-051-a-0150">jealous</w> <w lemma="envy" pos="n1" xml:id="a02262-051-a-0160">envy</w> <pc xml:id="a02262-051-a-0170">,</pc> <w lemma="that" pos="cs" xml:id="a02262-051-a-0180">that</w> <w lemma="by" pos="acp-p" xml:id="a02262-051-a-0190">by</w> <w lemma="a" pos="d" xml:id="a02262-051-a-0200">a</w> <w lemma="decree" pos="n1" xml:id="a02262-051-a-0210">decree</w> <w lemma="in" pos="acp-p" xml:id="a02262-051-a-0220">in</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0230">the</w> <w lemma="reign" pos="n1" xml:id="a02262-051-a-0240" reg="reign">reigne</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-0250">of</w> <w lemma="hircanus" pos="n1-nn" xml:id="a02262-051-a-0260" rendition="#hi">hircanus</w> <w lemma="and" pos="cc" xml:id="a02262-051-a-0270">and</w> <w lemma="aristobulus" pos="n1-nn" xml:id="a02262-051-a-0280" rendition="#hi">aristobulus</w> <w lemma="such" pos="d" xml:id="a02262-051-a-0290">such</w> <w lemma="suffer" pos="vvd" xml:id="a02262-051-a-0300">suffered</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0310">the</w> <w lemma="dreadful" pos="j" xml:id="a02262-051-a-0320" reg="dreadful">dreadfull</w> <w lemma="censure" pos="n1" xml:id="a02262-051-a-0330">censure</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-0340">of</w> <w lemma="a" pos="d" xml:id="a02262-051-a-0350">a</w> <w lemma="curse" pos="n1" xml:id="a02262-051-a-0360">curse</w> <pc xml:id="a02262-051-a-0370">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-051-a-0380">who</w> <w lemma="instruct" pos="vvd" xml:id="a02262-051-a-0390">instructed</w> <w lemma="their" pos="po" xml:id="a02262-051-a-0400">their</w> <w lemma="son" pos="n2" xml:id="a02262-051-a-0410">sons</w> <w lemma="in" pos="acp-p" xml:id="a02262-051-a-0420">in</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0430">the</w> <w lemma="grecian" pos="j-nn" xml:id="a02262-051-a-0440">grecian</w> <w lemma="discipline" pos="n2" xml:id="a02262-051-a-0450">disciplines</w> <pc xml:id="a02262-051-a-0460">:</pc> <w lemma="and" pos="cc" xml:id="a02262-051-a-0470">and</w> <w lemma="much" pos="d" xml:id="a02262-051-a-0480">much</w> <w lemma="regret" pos="vvn" xml:id="a02262-051-a-0490" reg="regretted">regrated</w> <w lemma="that" pos="cs" xml:id="a02262-051-a-0500">that</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0510">the</w> <w lemma="law" pos="n2" xml:id="a02262-051-a-0520">laws</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-0530">of</w> <w lemma="moses" pos="n1-nn" xml:id="a02262-051-a-0540" rendition="#hi">moses</w> <w lemma="be" pos="vvd" xml:id="a02262-051-a-0550">was</w> <w lemma="translate" pos="vvn" xml:id="a02262-051-a-0560">translated</w> <w lemma="into" pos="acp-p" xml:id="a02262-051-a-0570">into</w> <w lemma="a" pos="d" xml:id="a02262-051-a-0580">a</w> <w lemma="profane" pos="j" xml:id="a02262-051-a-0590">profane</w> <w lemma="language" pos="n1" xml:id="a02262-051-a-0600">language</w> <w lemma="by" pos="acp-p" xml:id="a02262-051-a-0610">by</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0620">the</w> <w lemma="command" pos="n1" xml:id="a02262-051-a-0630">command</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-0640">of</w> <w lemma="philadelphus" pos="n1-nn" xml:id="a02262-051-a-0650" rendition="#hi">philadelphus</w> <pc xml:id="a02262-051-a-0660" rendition="#hi">;</pc> <w lemma="express" pos="vvg" xml:id="a02262-051-a-0670">expressing</w> <w lemma="their" pos="po" xml:id="a02262-051-a-0680">their</w> <w lemma="grief" pos="n1" xml:id="a02262-051-a-0690">grief</w> <w lemma="by" pos="acp-p" xml:id="a02262-051-a-0700">by</w> <w lemma="a" pos="d" xml:id="a02262-051-a-0710">an</w> <w lemma="annual" pos="j" xml:id="a02262-051-a-0720" reg="annual">annuall</w> <w lemma="fast" pos="av_j" xml:id="a02262-051-a-0730">fast</w> <pc xml:id="a02262-051-a-0740">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-051-a-0750">which</w> <w lemma="they" pos="pns" xml:id="a02262-051-a-0760">they</w> <w lemma="keep" pos="vvd" xml:id="a02262-051-a-0770">kept</w> <w lemma="on" pos="acp-p" xml:id="a02262-051-a-0780">on</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0790">the</w> <w lemma="eight" pos="ord" xml:id="a02262-051-a-0800">eighth</w> <w lemma="day" pos="n1" xml:id="a02262-051-a-0810">day</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-0820">of</w> <w lemma="the" pos="d" xml:id="a02262-051-a-0830">the</w> <w lemma="month" pos="n1" xml:id="a02262-051-a-0840" reg="month">moneth</w> <w lemma="teveth" pos="n1-nn" xml:id="a02262-051-a-0850" rendition="#hi">teveth</w> <pc xml:id="a02262-051-a-0860" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119370"> <w lemma="vers." pos="n-ab" xml:id="a02262-051-a-0870">vers.</w> <pc xml:id="a02262-051-a-0880" unit="sentence"/> <w lemma="159." pos="crd" xml:id="a02262-051-a-0890">159.</w> <pc xml:id="a02262-051-a-0900" unit="sentence"/> <w lemma="abjure" pos="vvb" xml:id="a02262-051-a-0910">abjure</w> <w lemma="for" pos="acp-p" xml:id="a02262-051-a-0920">for</w> <w lemma="one" pos="crd" xml:id="a02262-051-a-0930">one</w> <pc xml:id="a02262-051-a-0940">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-051-a-0950" reg="etc.">&amp;c.</w> <pc xml:id="a02262-051-a-0960" unit="sentence">]</pc> <w lemma="pilate" pos="n1-nn" xml:id="a02262-051-a-0970" rendition="#hi" reg="pilate">pilat</w> <w lemma="accuse" pos="vvz" xml:id="a02262-051-a-0980">accuseth</w> <w lemma="they" pos="pno" xml:id="a02262-051-a-0990">them</w> <w lemma="here" pos="av" xml:id="a02262-051-a-1000">here</w> <w lemma="for" pos="acp-p" xml:id="a02262-051-a-1010">for</w> <w lemma="their" pos="po" xml:id="a02262-051-a-1020">their</w> <w lemma="piety" pos="n1" xml:id="a02262-051-a-1030">piety</w> <pc xml:id="a02262-051-a-1040">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-051-a-1050">who</w> <w lemma="after" pos="acp-p" xml:id="a02262-051-a-1060">after</w> <w lemma="the" pos="d" xml:id="a02262-051-a-1070">the</w> <w lemma="captivity" pos="n1" xml:id="a02262-051-a-1080">captivity</w> <pc xml:id="a02262-051-a-1090">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-051-a-1100">as</w> <w lemma="much" pos="d" xml:id="a02262-051-a-1110">much</w> <w lemma="detest" pos="j_vn" xml:id="a02262-051-a-1120">detested</w> <w lemma="idolatry" pos="n1" xml:id="a02262-051-a-1130">idolatry</w> <w lemma="as" pos="acp-cs" xml:id="a02262-051-a-1140">as</w> <w lemma="they" pos="pns" xml:id="a02262-051-a-1150">they</w> <w lemma="affect" pos="vvd" xml:id="a02262-051-a-1160">affected</w> <w lemma="it" pos="pn" xml:id="a02262-051-a-1170">it</w> <w lemma="before" pos="acp-av" xml:id="a02262-051-a-1180">before</w> <pc xml:id="a02262-051-a-1190">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-051-a-1200">who</w> <w lemma="can" pos="vmd" xml:id="a02262-051-a-1210">could</w> <w lemma="not" pos="xx" xml:id="a02262-051-a-1220">not</w> <w lemma="be" pos="vvi" xml:id="a02262-051-a-1230">be</w> <w lemma="compel" pos="vvn" xml:id="a02262-051-a-1240">compelled</w> <w lemma="by" pos="acp-p" xml:id="a02262-051-a-1250">by</w> <w lemma="their" pos="po" xml:id="a02262-051-a-1260">their</w> <w lemma="conqueror" pos="n2" xml:id="a02262-051-a-1270" reg="conquerors">conquerours</w> <w lemma="to" pos="acp-cs" xml:id="a02262-051-a-1280">to</w> <w lemma="worship" pos="vvi" xml:id="a02262-051-a-1290">worship</w> <w lemma="the" pos="d" xml:id="a02262-051-a-1300">the</w> <w lemma="image" pos="n2" xml:id="a02262-051-a-1310">images</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-1320">of</w> <w lemma="tiberius" pos="n1-nn" xml:id="a02262-051-a-1330" rendition="#hi">tiberius</w> <w lemma="caesar" pos="n1-nn" xml:id="a02262-051-a-1340" rendition="#hi">caesar</w> <pc xml:id="a02262-051-a-1350" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-051-a-1360">which</w> <w lemma="pilate" pos="n1-nn" xml:id="a02262-051-a-1370" rendition="#hi" reg="pilate">pilat</w> <w lemma="bring" pos="vvd" xml:id="a02262-051-a-1380">brought</w> <w lemma="into" pos="acp-p" xml:id="a02262-051-a-1390">into</w> <w lemma="the" pos="d" xml:id="a02262-051-a-1400">the</w> <w lemma="city" pos="n1" xml:id="a02262-051-a-1410" reg="city">citie</w> <pc xml:id="a02262-051-a-1420">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-051-a-1430">but</w> <w lemma="be" pos="vvd" xml:id="a02262-051-a-1440">was</w> <w lemma="force" pos="vvn" xml:id="a02262-051-a-1450">forced</w> <w lemma="to" pos="acp-cs" xml:id="a02262-051-a-1460">to</w> <w lemma="carry" pos="vvi" xml:id="a02262-051-a-1470">carry</w> <w lemma="they" pos="pno" xml:id="a02262-051-a-1480">them</w> <w lemma="away" pos="av" xml:id="a02262-051-a-1490">away</w> <w lemma="upon" pos="acp-p" xml:id="a02262-051-a-1500">upon</w> <w lemma="their" pos="po" xml:id="a02262-051-a-1510">their</w> <w lemma="refusal" pos="n1" xml:id="a02262-051-a-1520" reg="refusal">refusall</w> <pc xml:id="a02262-051-a-1530" unit="sentence">.</pc> <w lemma="caius" pos="n1-nn" xml:id="a02262-051-a-1540" rendition="#hi">caius</w> <w lemma="not" pos="xx" xml:id="a02262-051-a-1550">not</w> <w lemma="long" pos="av_j" xml:id="a02262-051-a-1560">long</w> <w lemma="after" pos="acp-av" xml:id="a02262-051-a-1570">after</w> <w lemma="command" pos="vvd" xml:id="a02262-051-a-1580">commanded</w> <w lemma="that" pos="d" xml:id="a02262-051-a-1590">that</w> <w lemma="the" pos="d" xml:id="a02262-051-a-1600">the</w> <w lemma="statue" pos="n2" xml:id="a02262-051-a-1610">statues</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-1620">of</w> <w lemma="the" pos="d" xml:id="a02262-051-a-1630">the</w> <w lemma="god" pos="n2" xml:id="a02262-051-a-1640">gods</w> <w lemma="shall" pos="vmd" xml:id="a02262-051-a-1650">should</w> <w lemma="be" pos="vvi" xml:id="a02262-051-a-1660">be</w> <w lemma="erect" pos="vvn" xml:id="a02262-051-a-1670">erected</w> <w lemma="in" pos="acp-p" xml:id="a02262-051-a-1680">in</w> <w lemma="their" pos="po" xml:id="a02262-051-a-1690">their</w> <w lemma="temple" pos="n1" xml:id="a02262-051-a-1700">temple</w> <pc xml:id="a02262-051-a-1710">;</pc> <w lemma="menace" pos="vvg" xml:id="a02262-051-a-1720">menacing</w> <pc xml:id="a02262-051-a-1730">,</pc> <w lemma="if" pos="cs" xml:id="a02262-051-a-1740">if</w> <w lemma="they" pos="pns" xml:id="a02262-051-a-1750">they</w> <w lemma="shall" pos="vmd" xml:id="a02262-051-a-1760">should</w> <w lemma="refuse" pos="vvi" xml:id="a02262-051-a-1770">refuse</w> <w lemma="it" pos="pn" xml:id="a02262-051-a-1780">it</w> <pc xml:id="a02262-051-a-1790">,</pc> <w lemma="their" pos="po" xml:id="a02262-051-a-1800">their</w> <w lemma="utter" pos="j" xml:id="a02262-051-a-1810">utter</w> <w lemma="subversion" pos="n1" xml:id="a02262-051-a-1820">subversion</w> <pc xml:id="a02262-051-a-1830" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-051-a-1840">but</w> <w lemma="his" pos="po" xml:id="a02262-051-a-1850">his</w> <w lemma="death" pos="n1" xml:id="a02262-051-a-1860">death</w> <w lemma="prevent" pos="vvd" xml:id="a02262-051-a-1870">prevented</w> <w lemma="their" pos="po" xml:id="a02262-051-a-1880">their</w> <w lemma="ruin" pos="n1" xml:id="a02262-051-a-1890" reg="ruin">ruine</w> <pc xml:id="a02262-051-a-1900">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-051-a-1910">who</w> <w lemma="before" pos="acp-av" xml:id="a02262-051-a-1920">before</w> <w lemma="have" pos="vvd" xml:id="a02262-051-a-1930">had</w> <w lemma="make" pos="vvn" xml:id="a02262-051-a-1940">made</w> <w lemma="their" pos="po" xml:id="a02262-051-a-1950">their</w> <w lemma="protestation" pos="n1" xml:id="a02262-051-a-1960">protestation</w> <pc xml:id="a02262-051-a-1970">,</pc> <w lemma="that" pos="cs" xml:id="a02262-051-a-1980">that</w> <w lemma="they" pos="pns" xml:id="a02262-051-a-1990">they</w> <w lemma="will" pos="vmd" xml:id="a02262-051-a-2000">would</w> <w lemma="rather" pos="av-c" xml:id="a02262-051-a-2010">rather</w> <w lemma="suffer" pos="vvi" xml:id="a02262-051-a-2020">suffer</w> <w lemma="the" pos="d" xml:id="a02262-051-a-2030">the</w> <w lemma="general" pos="j" xml:id="a02262-051-a-2040" reg="general">generall</w> <w lemma="destruction" pos="n1" xml:id="a02262-051-a-2050">destruction</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-2060">of</w> <w lemma="themselves" pos="px" xml:id="a02262-051-a-2070">themselves</w> <pc xml:id="a02262-051-a-2080">,</pc> <w lemma="and" pos="cc" xml:id="a02262-051-a-2090">and</w> <w lemma="their" pos="po" xml:id="a02262-051-a-2100">their</w> <w lemma="city" pos="n1" xml:id="a02262-051-a-2110">city</w> <pc xml:id="a02262-051-a-2120">,</pc> <w lemma="then" pos="av" xml:id="a02262-051-a-2130">then</w> <w lemma="suffer" pos="vvb" xml:id="a02262-051-a-2140">suffer</w> <w lemma="such" pos="d" xml:id="a02262-051-a-2150">such</w> <w lemma="a" pos="d" xml:id="a02262-051-a-2160">an</w> <w lemma="abomination" pos="n1" xml:id="a02262-051-a-2170">abomination</w> <pc xml:id="a02262-051-a-2180">,</pc> <w lemma="so" pos="av" xml:id="a02262-051-a-2190">so</w> <w lemma="repugnant" pos="j" xml:id="a02262-051-a-2200">repugnant</w> <w lemma="to" pos="acp-p" xml:id="a02262-051-a-2210">to</w> <w lemma="their" pos="po" xml:id="a02262-051-a-2220">their</w> <w lemma="law" pos="n1" xml:id="a02262-051-a-2230">law</w> <w lemma="and" pos="cc" xml:id="a02262-051-a-2240">and</w> <w lemma="religion" pos="n1" xml:id="a02262-051-a-2250">religion</w> <pc xml:id="a02262-051-a-2260">.</pc> </p> <p xml:id="a02262-e119380"> <w lemma="vers." pos="n-ab" xml:id="a02262-051-a-2270">vers.</w> <pc xml:id="a02262-051-a-2280" unit="sentence"/> <w lemma="168." pos="crd" xml:id="a02262-051-a-2290">168.</w> <pc xml:id="a02262-051-a-2300" unit="sentence"/> <w lemma="with" pos="acp-p" xml:id="a02262-051-a-2310">with</w> <w lemma="how" pos="crq-cs" xml:id="a02262-051-a-2320">how</w> <w lemma="much" pos="d" xml:id="a02262-051-a-2330">much</w> <w lemma="grief" pos="n1" xml:id="a02262-051-a-2340">grief</w> <w lemma="our" pos="po" xml:id="a02262-051-a-2350">our</w> <w lemma="sword" pos="n2" xml:id="a02262-051-a-2360">swords</w> <w lemma="etc" pos="n-ab" xml:id="a02262-051-a-2370" reg="etc.">&amp;c.</w> <pc xml:id="a02262-051-a-2380" unit="sentence">]</pc> <w lemma="josephus" pos="n1-nn" xml:id="a02262-051-a-2390" rendition="#hi" reg="josephus">iosephus</w> <w lemma="mention" pos="n2" xml:id="a02262-051-a-2400">mentions</w> <w lemma="one" pos="crd" xml:id="a02262-051-a-2410">one</w> <w lemma="slaughter" pos="n1" xml:id="a02262-051-a-2420">slaughter</w> <w lemma="only" pos="av_j" xml:id="a02262-051-a-2430" reg="only">onely</w> <pc xml:id="a02262-051-a-2440">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-051-a-2450">which</w> <w lemma="pilate" pos="n1-nn" xml:id="a02262-051-a-2460" rendition="#hi" reg="pilate">pilat</w> <pc xml:id="a02262-051-a-2470" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-051-a-2480">as</w> <w lemma="then" pos="av" xml:id="a02262-051-a-2490">then</w> <pc xml:id="a02262-051-a-2500">,</pc> <w lemma="have" pos="vvd" xml:id="a02262-051-a-2510">had</w> <w lemma="make" pos="vvn" xml:id="a02262-051-a-2520">made</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-2530">of</w> <w lemma="the" pos="d" xml:id="a02262-051-a-2540">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-051-a-2550" rendition="#hi" reg="jews">iews</w> <pc xml:id="a02262-051-a-2560" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-051-a-2570">and</w> <w lemma="that" pos="cs" xml:id="a02262-051-a-2580">that</w> <w lemma="about" pos="acp-p" xml:id="a02262-051-a-2590">about</w> <w lemma="the" pos="d" xml:id="a02262-051-a-2600">the</w> <w lemma="draw" pos="n1_vg" xml:id="a02262-051-a-2610">drawing</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-a-2620">of</w> <w lemma="water" pos="n1" xml:id="a02262-051-a-2630">water</w> <w lemma="by" pos="acp-p" xml:id="a02262-051-a-2640">by</w> <w lemma="conduit" pos="n2" xml:id="a02262-051-a-2650">conduits</w> <w lemma="into" 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xml:id="a02262-051-b-0260">fell</w> <w lemma="upon" pos="acp-p" xml:id="a02262-051-b-0270">upon</w> <w lemma="the" pos="d" xml:id="a02262-051-b-0280">the</w> <w lemma="naked" pos="j" xml:id="a02262-051-b-0290">naked</w> <w lemma="people" pos="n1" xml:id="a02262-051-b-0300">people</w> <pc xml:id="a02262-051-b-0310">,</pc> <w lemma="and" pos="cc" xml:id="a02262-051-b-0320">and</w> <w lemma="by" pos="acp-p" xml:id="a02262-051-b-0330">by</w> <w lemma="the" pos="d" xml:id="a02262-051-b-0340">the</w> <w lemma="slaughter" pos="n1" xml:id="a02262-051-b-0350">slaughter</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-b-0360">of</w> <w lemma="a" pos="d" xml:id="a02262-051-b-0370">a</w> <w lemma="number" pos="n1" xml:id="a02262-051-b-0380">number</w> <w lemma="appease" pos="vvd" xml:id="a02262-051-b-0390">appeased</w> <w lemma="the" pos="d" xml:id="a02262-051-b-0400">the</w> <w lemma="mutiny" pos="n1" xml:id="a02262-051-b-0410">mutiny</w> <pc xml:id="a02262-051-b-0420">.</pc> </p> <p 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pos="cc" xml:id="a02262-051-b-0590">and</w> <w lemma="governor" pos="n2" xml:id="a02262-051-b-0600" reg="governors">governours</w> <w lemma="of" pos="acp-p" xml:id="a02262-051-b-0610">of</w> <w lemma="province" pos="n2" xml:id="a02262-051-b-0620">provinces</w> <pc xml:id="a02262-051-b-0630">:</pc> <w lemma="bind" pos="vvd" xml:id="a02262-051-b-0640">bound</w> <w lemma="together" pos="av" xml:id="a02262-051-b-0650">together</w> <w lemma="in" pos="acp-p" xml:id="a02262-051-b-0660">in</w> <w lemma="bundle" pos="n2" xml:id="a02262-051-b-0670">bundles</w> <pc xml:id="a02262-051-b-0680">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-051-b-0690">to</w> <w lemma="inform" pos="vvi" xml:id="a02262-051-b-0700" reg="inform">informe</w> <w lemma="the" pos="d" xml:id="a02262-051-b-0710">the</w> <w lemma="magistrate" pos="n1" xml:id="a02262-051-b-0720">magistrate</w> <w lemma="that" pos="cs" xml:id="a02262-051-b-0730">that</w> <w lemma="he" pos="pns" xml:id="a02262-051-b-0740">he</w> <w 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xml:id="a02262-052-a-1650">this</w> <w lemma="grow" pos="vvd" xml:id="a02262-052-a-1660">grew</w> <w lemma="in" pos="acp-p" xml:id="a02262-052-a-1670">in</w> <w lemma="canaan" pos="n1-nn" xml:id="a02262-052-a-1680" rendition="#hi">canaan</w> <w lemma="in" pos="acp-p" xml:id="a02262-052-a-1690">in</w> <w lemma="the" pos="d" xml:id="a02262-052-a-1700">the</w> <w lemma="day" pos="n2" xml:id="a02262-052-a-1710" reg="days">dayes</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-1720">of</w> <w lemma="jacob" pos="n1-nn" xml:id="a02262-052-a-1730" rendition="#hi">jacob</w> <pc xml:id="a02262-052-a-1740" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-052-a-1750">who</w> <w lemma="send" pos="vvd" xml:id="a02262-052-a-1760">sent</w> <w lemma="a" pos="d" xml:id="a02262-052-a-1770">a</w> <w lemma="present" pos="j" xml:id="a02262-052-a-1780">present</w> <w lemma="thereof" pos="av" xml:id="a02262-052-a-1790">thereof</w> <pc xml:id="a02262-052-a-1800">,</pc> <w lemma="among" pos="acp-p" xml:id="a02262-052-a-1810">among</w> <w lemma="other" pos="d" xml:id="a02262-052-a-1820">other</w> <w lemma="fruit" pos="n2" xml:id="a02262-052-a-1830">fruits</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-1840">of</w> <w lemma="that" pos="d" xml:id="a02262-052-a-1850">that</w> <w lemma="country" pos="n1" xml:id="a02262-052-a-1860" reg="country">countrey</w> <pc xml:id="a02262-052-a-1870">,</pc> <w lemma="into" pos="acp-p" xml:id="a02262-052-a-1880">into</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-052-a-1890" rendition="#hi" reg="egypt">aegypt</w> <pc xml:id="a02262-052-a-1900" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="a02262-052-a-1910">the</w> <w lemma="aethiopian" pos="j-nn" xml:id="a02262-052-a-1920" rendition="#hi">aethiopian</w> <w lemma="emperor" pos="n1g" xml:id="a02262-052-a-1930" reg="emperor's">emperours</w> <w lemma="glory" pos="n1" xml:id="a02262-052-a-1940">glory</w> <w lemma="in" pos="acp-p" xml:id="a02262-052-a-1950">in</w> <w lemma="their" pos="po" xml:id="a02262-052-a-1960">their</w> <w lemma="descent" pos="n1" xml:id="a02262-052-a-1970">descent</w> <w lemma="from" pos="acp-p" xml:id="a02262-052-a-1980">from</w> <w lemma="solomon" pos="n1-nn" xml:id="a02262-052-a-1990" rendition="#hi">solomon</w> <w lemma="by" pos="acp-p" xml:id="a02262-052-a-2000">by</w> <w lemma="this" pos="d" xml:id="a02262-052-a-2010">this</w> <w lemma="queen" pos="n1" xml:id="a02262-052-a-2020">queen</w> <pc xml:id="a02262-052-a-2030">;</pc> <w lemma="in" pos="acp-p" xml:id="a02262-052-a-2040">in</w> <w lemma="regard" pos="n1" xml:id="a02262-052-a-2050">regard</w> <w lemma="whereof" pos="crq-cs" xml:id="a02262-052-a-2060">whereof</w> <w lemma="they" pos="pns" xml:id="a02262-052-a-2070">they</w> <w lemma="great" pos="av_j" xml:id="a02262-052-a-2080">greatly</w> <w lemma="favour" pos="vvi" xml:id="a02262-052-a-2090">favour</w> <w lemma="the" pos="d" xml:id="a02262-052-a-2100">the</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-052-a-2110" rendition="#hi">jewish</w> <w lemma="nation" pos="n1" xml:id="a02262-052-a-2120">nation</w> <pc xml:id="a02262-052-a-2130" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="a02262-052-a-2140">they</w> <w lemma="have" pos="vvb" xml:id="a02262-052-a-2150">have</w> <w lemma="a" pos="d" xml:id="a02262-052-a-2160">a</w> <w lemma="city" pos="n1" xml:id="a02262-052-a-2170" reg="city">citie</w> <w lemma="call" pos="vvn" xml:id="a02262-052-a-2180">called</w> <w lemma="saba" pos="n1-nn" xml:id="a02262-052-a-2190" rendition="#hi">saba</w> <pc xml:id="a02262-052-a-2200" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-052-a-2210">which</w> <w lemma="lie" pos="vvz" xml:id="a02262-052-a-2220">lies</w> <w lemma="on" pos="acp-p" xml:id="a02262-052-a-2230">on</w> <w lemma="the" pos="d" xml:id="a02262-052-a-2240">the</w> <w lemma="west" pos="n1" xml:id="a02262-052-a-2250">west</w> <w lemma="side" pos="n1" xml:id="a02262-052-a-2260">side</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-2270">of</w> <w lemma="the" pos="d" xml:id="a02262-052-a-2280">the</w> <w lemma="arabian" pos="j-nn" xml:id="a02262-052-a-2290" rendition="#hi">arabian</w> <w lemma="gulf" pos="n1" xml:id="a02262-052-a-2300">gulf</w> <pc xml:id="a02262-052-a-2310" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-052-a-2320">but</w> <w lemma="by" pos="acp-p" xml:id="a02262-052-a-2330">by</w> <w lemma="the" pos="d" xml:id="a02262-052-a-2340">the</w> <w lemma="present" pos="n2" xml:id="a02262-052-a-2350">presents</w> <w lemma="which" pos="crq-r" xml:id="a02262-052-a-2360">which</w> <w lemma="she" pos="pns" xml:id="a02262-052-a-2370">she</w> <w lemma="bring" pos="vvd" xml:id="a02262-052-a-2380">brought</w> <pc xml:id="a02262-052-a-2390">,</pc> <w lemma="and" pos="cc" xml:id="a02262-052-a-2400">and</w> <w lemma="vicinity" pos="n1" xml:id="a02262-052-a-2410" reg="vicinity">vicinitie</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-2420">of</w> <w lemma="the" pos="d" xml:id="a02262-052-a-2430">the</w> <w lemma="country" pos="n1" xml:id="a02262-052-a-2440" reg="country">countrey</w> <pc xml:id="a02262-052-a-2450">,</pc> <w lemma="it" pos="pn" xml:id="a02262-052-a-2460">it</w> <w lemma="be" pos="vvz" xml:id="a02262-052-a-2470">is</w> <w lemma="more" pos="av-c_d" xml:id="a02262-052-a-2480">more</w> <w lemma="probable" pos="j" xml:id="a02262-052-a-2490">probable</w> <w lemma="that" pos="cs" xml:id="a02262-052-a-2500">that</w> <w lemma="she" pos="pns" xml:id="a02262-052-a-2510">she</w> <w lemma="come" pos="vvd" xml:id="a02262-052-a-2520">came</w> <w lemma="from" pos="acp-p" xml:id="a02262-052-a-2530">from</w> <w lemma="saba" pos="n1-nn" xml:id="a02262-052-a-2540" rendition="#hi">saba</w> <pc xml:id="a02262-052-a-2550" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-052-a-2560">the</w> <w lemma="principal" pos="j" xml:id="a02262-052-a-2570" reg="principal">principall</w> <w lemma="city" pos="n1" xml:id="a02262-052-a-2580" reg="city">citie</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-2590">of</w> <w lemma="arabia" pos="n1-nn" xml:id="a02262-052-a-2600" rendition="#hi">arabia</w> <w lemma="the" pos="d" xml:id="a02262-052-a-2610">the</w> <w lemma="happy" pos="j" xml:id="a02262-052-a-2620">happy</w> <pc xml:id="a02262-052-a-2630">.</pc> </p> <p xml:id="a02262-e119450"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-a-2640">vers.</w> <pc xml:id="a02262-052-a-2650" unit="sentence"/> <w lemma="271." pos="crd" xml:id="a02262-052-a-2660">271.</w> <pc xml:id="a02262-052-a-2670" unit="sentence"/> <w lemma="canopus" pos="n1g-nn" xml:id="a02262-052-a-2680" reg="canopus'">canopus</w> <w lemma="sceptre" pos="n1" xml:id="a02262-052-a-2690" reg="sceptre">scepter</w> <w lemma="etc" pos="n-ab" xml:id="a02262-052-a-2700" reg="etc.">&amp;c.</w> <pc xml:id="a02262-052-a-2710" unit="sentence">]</pc> <w lemma="king" pos="n2" xml:id="a02262-052-a-2720">kings</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-2730">of</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-052-a-2740" rendition="#hi" reg="egypt">aegypt</w> <pc xml:id="a02262-052-a-2750" rendition="#hi">,</pc> <w lemma="of" pos="acp-p" xml:id="a02262-052-a-2760">of</w> <pb facs="52" n="97" xml:id="a02262-052-b"/> <w lemma="canopus" pos="n1-nn" xml:id="a02262-052-b-0010" rendition="#hi">canopus</w> <w lemma="a" pos="d" xml:id="a02262-052-b-0020">a</w> <w lemma="principal" pos="j" xml:id="a02262-052-b-0030">principal</w> <w lemma="city" pos="n1" xml:id="a02262-052-b-0040" reg="city">citie</w> <pc xml:id="a02262-052-b-0050">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-052-b-0060">which</w> <w lemma="stand" pos="vvd" xml:id="a02262-052-b-0070">stood</w> <w lemma="on" pos="acp-p" xml:id="a02262-052-b-0080">on</w> <w lemma="that" pos="d" xml:id="a02262-052-b-0090">that</w> <w lemma="branch" pos="n1" xml:id="a02262-052-b-0100">branch</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-0110">of</w> <w lemma="nilus" pos="n1-nn" xml:id="a02262-052-b-0120" rendition="#hi">nilus</w> <w lemma="which" pos="crq-r" xml:id="a02262-052-b-0130">which</w> <w lemma="be" pos="vvz" xml:id="a02262-052-b-0140">is</w> <w lemma="next" pos="ord" xml:id="a02262-052-b-0150">next</w> <w lemma="to" pos="acp-p" xml:id="a02262-052-b-0160">to</w> <w lemma="alexandria" pos="n1-nn" xml:id="a02262-052-b-0170" rendition="#hi">alexandria</w> <pc xml:id="a02262-052-b-0180" rendition="#hi">;</pc> <w lemma="take" pos="vvg" xml:id="a02262-052-b-0190">taking</w> <w lemma="that" pos="d" xml:id="a02262-052-b-0200">that</w> <w lemma="name" pos="n1" xml:id="a02262-052-b-0210">name</w> <w lemma="from" pos="acp-p" xml:id="a02262-052-b-0220">from</w> <w lemma="menelaus" pos="n1-nn" xml:id="a02262-052-b-0230" rendition="#hi">menelaus</w> <w lemma="his" pos="po" xml:id="a02262-052-b-0240">his</w> <w lemma="pilot" pos="n1" xml:id="a02262-052-b-0250">pilot</w> <pc xml:id="a02262-052-b-0260">,</pc> <w lemma="there" pos="av" xml:id="a02262-052-b-0270">there</w> <w lemma="bury" pos="vvn" xml:id="a02262-052-b-0280">buried</w> <w lemma="by" pos="acp-p" xml:id="a02262-052-b-0290">by</w> <w lemma="his" pos="po" xml:id="a02262-052-b-0300">his</w> <w lemma="shipwrack" pos="j_vn" xml:id="a02262-052-b-0310">shipwrackt</w> <w lemma="master" pos="n1" xml:id="a02262-052-b-0320">master</w> <pc xml:id="a02262-052-b-0330">.</pc> </p> <p xml:id="a02262-e119460"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-b-0340">vers.</w> <pc xml:id="a02262-052-b-0350" unit="sentence"/> <w lemma="272." pos="crd" xml:id="a02262-052-b-0360">272.</w> <pc xml:id="a02262-052-b-0370" unit="sentence"/> <w lemma="those" pos="d" xml:id="a02262-052-b-0380">those</w> <w lemma="monarch" pos="n2" xml:id="a02262-052-b-0390">monarchs</w> <w lemma="etc" pos="n-ab" xml:id="a02262-052-b-0400" reg="etc.">&amp;c.</w> <pc xml:id="a02262-052-b-0410" unit="sentence">]</pc> <w lemma="chaldean" pos="j-nn" xml:id="a02262-052-b-0420">chaldean</w> <w lemma="monarch" pos="n2" xml:id="a02262-052-b-0430">monarchs</w> <pc xml:id="a02262-052-b-0440">:</pc> <w lemma="babylon" pos="n1-nn" xml:id="a02262-052-b-0450" rendition="#hi">babylon</w> <pc xml:id="a02262-052-b-0460" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-052-b-0470">the</w> <w lemma="seat" pos="n1" xml:id="a02262-052-b-0480">seat</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-0490">of</w> <w lemma="their" pos="po" xml:id="a02262-052-b-0500">their</w> <w lemma="empire" pos="n1" xml:id="a02262-052-b-0510">empire</w> <pc xml:id="a02262-052-b-0520">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-052-b-0530">who</w> <pc xml:id="a02262-052-b-0540">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-052-b-0550">as</w> <w lemma="the" pos="d" xml:id="a02262-052-b-0560">the</w> <w lemma="persian" pos="n2-nn_j" xml:id="a02262-052-b-0570" rendition="#hi">persians</w> <pc xml:id="a02262-052-b-0580" rendition="#hi">,</pc> <w lemma="adore" pos="vvd" xml:id="a02262-052-b-0590">adored</w> <w lemma="the" pos="d" xml:id="a02262-052-b-0600">the</w> <w lemma="sun" pos="n1" xml:id="a02262-052-b-0610">sun</w> <w lemma="under" pos="acp-p" xml:id="a02262-052-b-0620">under</w> <w lemma="the" pos="d" xml:id="a02262-052-b-0630">the</w> <w lemma="name" pos="n1" xml:id="a02262-052-b-0640">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-0650">of</w> <w lemma="mithra" pos="n1-nn" xml:id="a02262-052-b-0660" rendition="#hi">mithra</w> <pc xml:id="a02262-052-b-0670" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119470"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-b-0680">vers.</w> <pc xml:id="a02262-052-b-0690" unit="sentence"/> <w lemma="274." pos="crd" xml:id="a02262-052-b-0700">274.</w> <pc xml:id="a02262-052-b-0710" unit="sentence"/> <w lemma="sarrana" pos="n1-nn" xml:id="a02262-052-b-0720">sarrana</w> <pc xml:id="a02262-052-b-0730">]</pc> <w lemma="tyrus" pos="n1-nn" xml:id="a02262-052-b-0740" rendition="#hi">tyrus</w> <pc xml:id="a02262-052-b-0750" rendition="#hi">:</pc> <w lemma="so" pos="av" xml:id="a02262-052-b-0760">so</w> <w lemma="call" pos="vvn" xml:id="a02262-052-b-0770">called</w> <w lemma="in" pos="acp-p" xml:id="a02262-052-b-0780">in</w> <w lemma="that" pos="cs" xml:id="a02262-052-b-0790">that</w> <w lemma="it" pos="pn" xml:id="a02262-052-b-0800">it</w> <w lemma="be" pos="vvd" xml:id="a02262-052-b-0810">was</w> <w lemma="build" pos="vvn" xml:id="a02262-052-b-0820">built</w> <w lemma="on" pos="acp-p" xml:id="a02262-052-b-0830">on</w> <w lemma="a" pos="d" xml:id="a02262-052-b-0840">a</w> <w lemma="rock" pos="n1" xml:id="a02262-052-b-0850">rock</w> <pc xml:id="a02262-052-b-0860">:</pc> <w lemma="the" pos="d" xml:id="a02262-052-b-0870">the</w> <w lemma="arabian" pos="n2-nn_j" xml:id="a02262-052-b-0880" rendition="#hi">arabians</w> <w lemma="pronounce" pos="vvg" xml:id="a02262-052-b-0890">pronouncing</w> <w lemma="scar" pos="n1" xml:id="a02262-052-b-0900">scar</w> <w lemma="for" pos="acp-p" xml:id="a02262-052-b-0910">for</w> <w lemma="sar" pos="n1" xml:id="a02262-052-b-0920">sar</w> <pc xml:id="a02262-052-b-0930">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-052-b-0940">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-052-b-0950">whence</w> <w lemma="the" pos="d" xml:id="a02262-052-b-0960">the</w> <w lemma="tyrian" pos="j-nn" xml:id="a02262-052-b-0970" rendition="#hi">tyrian</w> <w lemma="purple" pos="j" xml:id="a02262-052-b-0980">purple</w> <w lemma="take" pos="vvz" xml:id="a02262-052-b-0990">takes</w> <w lemma="the" pos="d" xml:id="a02262-052-b-1000">the</w> <w lemma="name" pos="n1" xml:id="a02262-052-b-1010">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-1020">of</w> <w lemma="scarlet" pos="n1_j" xml:id="a02262-052-b-1030">scarlet</w> <pc xml:id="a02262-052-b-1040" unit="sentence">.</pc> </p> <quote xml:id="a02262-e119480"> <l xml:id="a02262-e119490"> <w lemma="he" pos="pns" xml:id="a02262-052-b-1050">he</w> <w lemma="city" pos="n2" xml:id="a02262-052-b-1060">cities</w> <w lemma="sack" pos="n2" xml:id="a02262-052-b-1070">sacks</w> <pc xml:id="a02262-052-b-1080">,</pc> <w lemma="and" pos="cc" xml:id="a02262-052-b-1090">and</w> <w lemma="house" pos="n2" xml:id="a02262-052-b-1100">houses</w> <w lemma="fill" pos="vvz" xml:id="a02262-052-b-1110">fills</w> <w lemma="with" pos="acp-p" xml:id="a02262-052-b-1120">with</w> <w lemma="groan" pos="n2" xml:id="a02262-052-b-1130" reg="groans">grones</w> <pc xml:id="a02262-052-b-1140">;</pc> </l> <l xml:id="a02262-e119500"> <w lemma="to" pos="acp-cs" xml:id="a02262-052-b-1150">to</w> <w lemma="lie" pos="vvi" xml:id="a02262-052-b-1160">lie</w> <w lemma="on" pos="acp-p" xml:id="a02262-052-b-1170">on</w> <w lemma="scarlet" pos="j" xml:id="a02262-052-b-1180">scarlet</w> <pc xml:id="a02262-052-b-1190">,</pc> <w lemma="drink" pos="vvb" xml:id="a02262-052-b-1200">drink</w> <w lemma="in" pos="acp-p" xml:id="a02262-052-b-1210">in</w> <w lemma="precious" pos="j" xml:id="a02262-052-b-1220" reg="precious">pretious</w> <w lemma="stone" pos="n2" xml:id="a02262-052-b-1230">stones</w> <pc xml:id="a02262-052-b-1240" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e119510"> <w lemma="virg." pos="n-ab" xml:id="a02262-052-b-1250">virg.</w> <w lemma="geor." pos="n-ab" xml:id="a02262-052-b-1260">geor.</w> <w lemma="l." pos="n-ab" xml:id="a02262-052-b-1270">l.</w> <w lemma="c." pos="n-ab" xml:id="a02262-052-b-1280">c.</w> <pc xml:id="a02262-052-b-1290" unit="sentence"/> </bibl> <p xml:id="a02262-e119520"> <w lemma="not" pos="xx" xml:id="a02262-052-b-1300">not</w> <w lemma="only" pos="av_j" xml:id="a02262-052-b-1310" reg="only">onely</w> <w lemma="josephus" pos="n1-nn" xml:id="a02262-052-b-1320" rendition="#hi" reg="josephus">iosephus</w> <pc xml:id="a02262-052-b-1330" rendition="#hi">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-052-b-1340">but</w> <w lemma="the" pos="d" xml:id="a02262-052-b-1350">the</w> <w lemma="scripture" pos="n2" xml:id="a02262-052-b-1360">scriptures</w> <pc xml:id="a02262-052-b-1370">,</pc> <w lemma="make" pos="vvb" xml:id="a02262-052-b-1380">make</w> <w lemma="often" pos="av" xml:id="a02262-052-b-1390">often</w> <w lemma="mention" pos="n1" xml:id="a02262-052-b-1400">mention</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-1410">of</w> <w lemma="the" pos="d" xml:id="a02262-052-b-1420">the</w> <w lemma="ancient" pos="j" xml:id="a02262-052-b-1430">ancient</w> <w lemma="amity" pos="n1" xml:id="a02262-052-b-1440" reg="amity">amitie</w> <w lemma="between" pos="acp-p" xml:id="a02262-052-b-1450">between</w> <w lemma="the" pos="d" xml:id="a02262-052-b-1460">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-052-b-1470" rendition="#hi" reg="jews">iews</w> <w lemma="and" pos="cc" xml:id="a02262-052-b-1480">and</w> <w lemma="tyrian" pos="n2-nn_j" xml:id="a02262-052-b-1490" rendition="#hi">tyrians</w> <pc xml:id="a02262-052-b-1500" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119530"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-b-1510">vers.</w> <pc xml:id="a02262-052-b-1520" unit="sentence"/> <w lemma="277." pos="crd" xml:id="a02262-052-b-1530">277.</w> <pc xml:id="a02262-052-b-1540" unit="sentence"/> <w lemma="this" pos="d" xml:id="a02262-052-b-1550" reg="this">ths</w> <w lemma="land" pos="n1" xml:id="a02262-052-b-1560">land</w> <w lemma="etc" pos="n-ab" xml:id="a02262-052-b-1570" reg="etc.">&amp;c.</w> <pc xml:id="a02262-052-b-1580" unit="sentence">]</pc> <w lemma="see" pos="vvb" xml:id="a02262-052-b-1590">see</w> <w lemma="the" pos="d" xml:id="a02262-052-b-1600">the</w> <w lemma="note" pos="n1" xml:id="a02262-052-b-1610">note</w> <w lemma="upon" pos="acp-p" xml:id="a02262-052-b-1620">upon</w> <w lemma="v." pos="ord" xml:id="a02262-052-b-1630">v.</w> <w lemma="275." pos="crd" xml:id="a02262-052-b-1640">275.</w> <pc xml:id="a02262-052-b-1650" unit="sentence"/> <w lemma="act." pos="n-ab" xml:id="a02262-052-b-1660">act.</w> <w lemma="1." pos="crd" xml:id="a02262-052-b-1670">1.</w> <pc xml:id="a02262-052-b-1680"/> </p> <p xml:id="a02262-e119540"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-b-1690">vers.</w> <pc xml:id="a02262-052-b-1700" unit="sentence"/> <w lemma="283." pos="crd" xml:id="a02262-052-b-1710">283.</w> <pc xml:id="a02262-052-b-1720" unit="sentence"/> <w lemma="antiochus" pos="n1g-nn" xml:id="a02262-052-b-1730" reg="antiochus'">antiochus</w> <w lemma="guilt" pos="n1" xml:id="a02262-052-b-1740">guilt</w> <pc xml:id="a02262-052-b-1750">]</pc> <w lemma="antiochus" pos="n1-nn" xml:id="a02262-052-b-1760" rendition="#hi">antiochus</w> <w lemma="epiphanes" pos="n1-nn" xml:id="a02262-052-b-1770" rendition="#hi">epiphanes</w> <pc xml:id="a02262-052-b-1780" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-052-b-1790">who</w> <w lemma="abrogate" pos="j_vn" xml:id="a02262-052-b-1800">abrogated</w> <w lemma="their" pos="po" xml:id="a02262-052-b-1810">their</w> <w lemma="law" pos="n1" xml:id="a02262-052-b-1820">law</w> <pc xml:id="a02262-052-b-1830">,</pc> <w lemma="and" pos="cc" xml:id="a02262-052-b-1840">and</w> <w lemma="by" pos="acp-p" xml:id="a02262-052-b-1850">by</w> <w lemma="threaten" pos="n2_vg" xml:id="a02262-052-b-1860" reg="threatenings">threatnings</w> <w lemma="and" pos="cc" xml:id="a02262-052-b-1870">and</w> <w lemma="torture" pos="n2" xml:id="a02262-052-b-1880">tortures</w> <w lemma="enforce" pos="vvn" xml:id="a02262-052-b-1890">enforced</w> <w lemma="the" pos="d" xml:id="a02262-052-b-1900">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-052-b-1910" rendition="#hi" reg="jews">iews</w> <w lemma="to" pos="acp-p" xml:id="a02262-052-b-1920">to</w> <w lemma="idolatry" pos="n1" xml:id="a02262-052-b-1930">idolatry</w> <pc xml:id="a02262-052-b-1940">:</pc> <w lemma="pollute" pos="vvg" xml:id="a02262-052-b-1950">polluting</w> <w lemma="their" pos="po" xml:id="a02262-052-b-1960">their</w> <w lemma="altar" pos="n1" xml:id="a02262-052-b-1970">altar</w> <w lemma="with" pos="acp-p" xml:id="a02262-052-b-1980">with</w> <w lemma="sacrifice" pos="j_vn" xml:id="a02262-052-b-1990">sacrificed</w> <w lemma="swine" pos="n1" xml:id="a02262-052-b-2000">swine</w> <pc xml:id="a02262-052-b-2010">.</pc> </p> <p xml:id="a02262-e119550"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-b-2020">vers.</w> <pc xml:id="a02262-052-b-2030" unit="sentence"/> <w lemma="291." pos="crd" xml:id="a02262-052-b-2040">291.</w> <pc xml:id="a02262-052-b-2050" unit="sentence"/> <w lemma="iã¶nian" pos="n1-nn_j" xml:id="a02262-052-b-2060">iã¶nian</w> <w lemma="god" pos="n2" xml:id="a02262-052-b-2070">gods</w> <pc xml:id="a02262-052-b-2080">]</pc> <w lemma="the" pos="d" xml:id="a02262-052-b-2090">the</w> <w lemma="god" pos="n2" xml:id="a02262-052-b-2100">gods</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-2110">of</w> <w lemma="greece" pos="n1-nn" xml:id="a02262-052-b-2120" rendition="#hi">greece</w> <pc xml:id="a02262-052-b-2130" rendition="#hi">:</pc> <w lemma="antiochus" pos="n1-nn" xml:id="a02262-052-b-2140" rendition="#hi">antiochus</w> <w lemma="be" pos="vvg" xml:id="a02262-052-b-2150">being</w> <w lemma="of" pos="acp-p" xml:id="a02262-052-b-2160">of</w> <w lemma="a" pos="d" xml:id="a02262-052-b-2170">a</w> <w lemma="grecian" pos="j-nn" xml:id="a02262-052-b-2180" rendition="#hi">grecian</w> <w lemma="family" pos="n1" xml:id="a02262-052-b-2190">family</w> <pc xml:id="a02262-052-b-2200">,</pc> <w lemma="and" pos="cc" xml:id="a02262-052-b-2210">and</w> <w lemma="zealous" pos="j" xml:id="a02262-052-b-2220">zealous</w> <w lemma="in" pos="acp-p" xml:id="a02262-052-b-2230">in</w> <w lemma="their" pos="po" xml:id="a02262-052-b-2240">their</w> <w lemma="superstition" pos="n2" xml:id="a02262-052-b-2250">superstitions</w> <pc xml:id="a02262-052-b-2260">.</pc> </p> <p xml:id="a02262-e119560"> <w lemma="vers." pos="n-ab" xml:id="a02262-052-b-2270">vers.</w> <pc xml:id="a02262-052-b-2280" unit="sentence"/> <w lemma="293." pos="crd" xml:id="a02262-052-b-2290">293.</w> <pc xml:id="a02262-052-b-2300" unit="sentence"/> <w lemma="their" pos="po" xml:id="a02262-052-b-2310">their</w> <w lemma="brother" pos="n2" xml:id="a02262-052-b-2320">brothers</w> <w lemma="slay" pos="vvd" xml:id="a02262-052-b-2330">slew</w> <pc xml:id="a02262-052-b-2340">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-052-b-2350" reg="etc.">&amp;c.</w> <pc xml:id="a02262-052-b-2360" unit="sentence">]</pc> <w lemma="aristobulus" pos="n1-nn" xml:id="a02262-052-b-2370" rendition="#hi">aristobulus</w> <pc xml:id="a02262-052-b-2380" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-052-b-2390">the</w> <pb facs="53" n="98" xml:id="a02262-053-a"/> <w lemma="first" pos="ord" xml:id="a02262-053-a-0010">first</w> <w lemma="that" pos="cs" xml:id="a02262-053-a-0020">that</w> <w lemma="wear" pos="vvd" xml:id="a02262-053-a-0030" reg="wore">ware</w> <w lemma="a" pos="d" xml:id="a02262-053-a-0040">a</w> <w lemma="crown" pos="n1" xml:id="a02262-053-a-0050">crown</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0060">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0070">the</w> <w lemma="race" pos="n1" xml:id="a02262-053-a-0080">race</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0090">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0100">the</w> <w lemma="asmone" pos="n2-nn" xml:id="a02262-053-a-0110" rendition="#hi">asmones</w> <w lemma="upon" pos="acp-p" xml:id="a02262-053-a-0120">upon</w> <w lemma="a" pos="d" xml:id="a02262-053-a-0130">a</w> <w lemma="false" pos="j" xml:id="a02262-053-a-0140">false</w> <w lemma="suspicion" pos="n1" xml:id="a02262-053-a-0150">suspicion</w> <pc xml:id="a02262-053-a-0160">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-0170">by</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0180">the</w> <w lemma="machination" pos="n1" xml:id="a02262-053-a-0190">machination</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0200">of</w> <w lemma="salome" pos="n1-nn" xml:id="a02262-053-a-0210" rendition="#hi">salome</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0220">the</w> <w lemma="queen" pos="n1" xml:id="a02262-053-a-0230">queen</w> <pc xml:id="a02262-053-a-0240">,</pc> <w lemma="cause" pos="vvd" xml:id="a02262-053-a-0250">caused</w> <w lemma="his" pos="po" xml:id="a02262-053-a-0260">his</w> <w lemma="valiant" pos="j" xml:id="a02262-053-a-0270">valiant</w> <w lemma="and" pos="cc" xml:id="a02262-053-a-0280">and</w> <w lemma="affectionate" pos="j" xml:id="a02262-053-a-0290">affectionate</w> <w lemma="brother" pos="n1" xml:id="a02262-053-a-0300">brother</w> <w lemma="antigonus" pos="n1-nn" xml:id="a02262-053-a-0310" rendition="#hi">antigonus</w> <w lemma="to" pos="acp-cs" xml:id="a02262-053-a-0320">to</w> <w lemma="be" pos="vvi" xml:id="a02262-053-a-0330">be</w> <w lemma="treacherous" pos="av_j" xml:id="a02262-053-a-0340">treacherously</w> <w lemma="murder" pos="vvn" xml:id="a02262-053-a-0350" reg="murdered">murdred</w> <pc xml:id="a02262-053-a-0360">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-053-a-0370">who</w> <w lemma="before" pos="acp-av" xml:id="a02262-053-a-0380">before</w> <w lemma="have" pos="vvd" xml:id="a02262-053-a-0390">had</w> <w lemma="imprison" pos="vvn" xml:id="a02262-053-a-0400">imprisoned</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0410">the</w> <w lemma="rest" pos="n1" xml:id="a02262-053-a-0420">rest</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0430">of</w> <w lemma="his" pos="po" xml:id="a02262-053-a-0440">his</w> <w lemma="brethren" pos="n2" xml:id="a02262-053-a-0450" reg="brothers">brethren</w> <pc xml:id="a02262-053-a-0460">,</pc> <w lemma="and" pos="cc" xml:id="a02262-053-a-0470">and</w> <w lemma="famish" pos="vvd" xml:id="a02262-053-a-0480">famished</w> <w lemma="his" pos="po" xml:id="a02262-053-a-0490">his</w> <w lemma="mother" pos="n1" xml:id="a02262-053-a-0500">mother</w> <pc xml:id="a02262-053-a-0510" unit="sentence">.</pc> <w lemma="after" pos="acp-p" xml:id="a02262-053-a-0520">after</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0530">the</w> <w lemma="desperate" pos="j" xml:id="a02262-053-a-0540">desperate</w> <w lemma="death" pos="n1" xml:id="a02262-053-a-0550">death</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0560">of</w> <w lemma="aristobulus" pos="n1-nn" xml:id="a02262-053-a-0570" rendition="#hi">aristobulus</w> <pc xml:id="a02262-053-a-0580" rendition="#hi">,</pc> <w lemma="alexander" pos="n1-nn" xml:id="a02262-053-a-0590" rendition="#hi">alexander</w> <w lemma="his" pos="po" xml:id="a02262-053-a-0600">his</w> <w lemma="brother" pos="n1" xml:id="a02262-053-a-0610">brother</w> <w lemma="be" pos="vvd" xml:id="a02262-053-a-0620">was</w> <w lemma="remove" pos="vvn" xml:id="a02262-053-a-0630">removed</w> <w lemma="from" pos="acp-p" xml:id="a02262-053-a-0640">from</w> <w lemma="a" pos="d" xml:id="a02262-053-a-0650">a</w> <w lemma="prison" pos="n1" xml:id="a02262-053-a-0660">prison</w> <w lemma="to" pos="acp-p" xml:id="a02262-053-a-0670">to</w> <w lemma="a" pos="d" xml:id="a02262-053-a-0680">a</w> <w lemma="throne" pos="n1" xml:id="a02262-053-a-0690">throne</w> <pc xml:id="a02262-053-a-0700">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-053-a-0710">who</w> <w lemma="slay" pos="vvd" xml:id="a02262-053-a-0720">slew</w> <w lemma="his" pos="po" xml:id="a02262-053-a-0730">his</w> <w lemma="three" pos="ord" xml:id="a02262-053-a-0740">third</w> <w lemma="brother" pos="n1" xml:id="a02262-053-a-0750">brother</w> <w lemma="out" pos="av" xml:id="a02262-053-a-0760">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0770">of</w> <w lemma="a" pos="d" xml:id="a02262-053-a-0780">a</w> <w lemma="vain" pos="j" xml:id="a02262-053-a-0790">vain</w> <w lemma="suspicion" pos="n1" xml:id="a02262-053-a-0800">suspicion</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0810">of</w> <w lemma="his" pos="po" xml:id="a02262-053-a-0820">his</w> <w lemma="aspire" pos="n1_vg" xml:id="a02262-053-a-0830">aspiring</w> <w lemma="to" pos="acp-p" xml:id="a02262-053-a-0840">to</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0850">the</w> <w lemma="kingdom" pos="n1" xml:id="a02262-053-a-0860" reg="kingdom">kingdome</w> <pc xml:id="a02262-053-a-0870" unit="sentence">.</pc> <w lemma="to" pos="acp-p" xml:id="a02262-053-a-0880">to</w> <w lemma="conclude" pos="vvi" xml:id="a02262-053-a-0890">conclude</w> <pc xml:id="a02262-053-a-0900">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-053-a-0910">from</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0920">the</w> <w lemma="first" pos="ord" xml:id="a02262-053-a-0930">first</w> <w lemma="king" pos="n1" xml:id="a02262-053-a-0940">king</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-0950">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-0960">the</w> <w lemma="asmone" pos="n2-nn" xml:id="a02262-053-a-0970" rendition="#hi">asmones</w> <pc xml:id="a02262-053-a-0980" rendition="#hi">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-053-a-0990">to</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1000">the</w> <w lemma="last" pos="ord" xml:id="a02262-053-a-1010">last</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-1020">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1030">the</w> <w lemma="herod" pos="n1g-nn" xml:id="a02262-053-a-1040" rendition="#hi" reg="herod's">herods</w> <pc xml:id="a02262-053-a-1050" rendition="#hi">,</pc> <w lemma="no" pos="av-x_d" xml:id="a02262-053-a-1060">no</w> <w lemma="history" pos="n1" xml:id="a02262-053-a-1070">history</w> <w lemma="be" pos="vvz" xml:id="a02262-053-a-1080">is</w> <w lemma="so" pos="av" xml:id="a02262-053-a-1090">so</w> <w lemma="fruitful" pos="j" xml:id="a02262-053-a-1100" reg="fruitful">fruitfull</w> <w lemma="in" pos="acp-p" xml:id="a02262-053-a-1110">in</w> <w lemma="example" pos="n2" xml:id="a02262-053-a-1120">examples</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-1130">of</w> <w lemma="unnatural" pos="j" xml:id="a02262-053-a-1140" reg="unnatural">unnaturall</w> <w lemma="cruelty" pos="n2" xml:id="a02262-053-a-1150">cruelties</w> <pc xml:id="a02262-053-a-1160">.</pc> </p> <p xml:id="a02262-e119570"> <w lemma="vers." pos="n-ab" xml:id="a02262-053-a-1170">vers.</w> <pc xml:id="a02262-053-a-1180" unit="sentence"/> <w lemma="297." pos="crd" xml:id="a02262-053-a-1190">297.</w> <pc xml:id="a02262-053-a-1200" unit="sentence"/> <w lemma="twice" pos="av" xml:id="a02262-053-a-1210">twice</w> <w lemma="vanquish" pos="vvd" xml:id="a02262-053-a-1220">vanquished</w> <w lemma="etc" pos="av" xml:id="a02262-053-a-1230" reg="etc.">&amp;c</w> <pc xml:id="a02262-053-a-1240">]</pc> <w lemma="pompey" pos="n1-nn" xml:id="a02262-053-a-1250" rendition="#hi">pompey</w> <w lemma="be" pos="vvd" xml:id="a02262-053-a-1260">was</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1270">the</w> <w lemma="first" pos="ord" xml:id="a02262-053-a-1280">first</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-1290">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1300">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-053-a-1310" rendition="#hi" reg="romans">romanes</w> <w lemma="that" pos="cs" xml:id="a02262-053-a-1320">that</w> <w lemma="subdue" pos="vvd" xml:id="a02262-053-a-1330">subdued</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1340">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-053-a-1350" rendition="#hi" reg="jews">iews</w> <pc xml:id="a02262-053-a-1360" rendition="#hi">:</pc> <w lemma="neither" pos="d" xml:id="a02262-053-a-1370">neither</w> <w lemma="be" pos="vvd" xml:id="a02262-053-a-1380">were</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1390">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-053-a-1400" rendition="#hi" reg="romans">romanes</w> <w lemma="expulse" pos="vvn" xml:id="a02262-053-a-1410">expulsed</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-1420">by</w> <w lemma="any" pos="d" xml:id="a02262-053-a-1430">any</w> <w lemma="foreign" pos="j" xml:id="a02262-053-a-1440" reg="foreign">forrein</w> <w lemma="prince" pos="n1" xml:id="a02262-053-a-1450">prince</w> <pc xml:id="a02262-053-a-1460">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-053-a-1470">but</w> <w lemma="until" pos="acp-cs" xml:id="a02262-053-a-1480" reg="until">untill</w> <w lemma="this" pos="d" xml:id="a02262-053-a-1490">this</w> <w lemma="time" pos="n1" xml:id="a02262-053-a-1500">time</w> <w lemma="maintain" pos="vvd" xml:id="a02262-053-a-1510">maintained</w> <w lemma="their" pos="po" xml:id="a02262-053-a-1520">their</w> <w lemma="government" pos="n1" xml:id="a02262-053-a-1530">government</w> <pc xml:id="a02262-053-a-1540" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="a02262-053-a-1550">it</w> <w lemma="must" pos="vmb" xml:id="a02262-053-a-1560">must</w> <w lemma="then" pos="av" xml:id="a02262-053-a-1570">then</w> <w lemma="be" pos="vvi" xml:id="a02262-053-a-1580">be</w> <w lemma="mean" pos="vvn" xml:id="a02262-053-a-1590">meant</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-1600">by</w> <w lemma="their" pos="po" xml:id="a02262-053-a-1610">their</w> <w lemma="expulsion" pos="n1" xml:id="a02262-053-a-1620">expulsion</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-1630">of</w> <w lemma="one" pos="crd" xml:id="a02262-053-a-1640">one</w> <w lemma="another" pos="d" xml:id="a02262-053-a-1650">another</w> <w lemma="in" pos="acp-p" xml:id="a02262-053-a-1660">in</w> <w lemma="their" pos="po" xml:id="a02262-053-a-1670">their</w> <w lemma="civil" pos="j" xml:id="a02262-053-a-1680" reg="civil">civill</w> <w lemma="war" pos="n2" xml:id="a02262-053-a-1690" reg="wars">warres</w> <pc xml:id="a02262-053-a-1700">:</pc> <w lemma="julius" pos="n1-nn" xml:id="a02262-053-a-1710" rendition="#hi" reg="julius">iuilus</w> <w lemma="caesar" pos="n1-nn" xml:id="a02262-053-a-1720" rendition="#hi" reg="caesar">coesar</w> <w lemma="vanquish" pos="j_vg" xml:id="a02262-053-a-1730">vanquishing</w> <w lemma="pompey" pos="n1-nn" xml:id="a02262-053-a-1740" rendition="#hi">pompey</w> <pc xml:id="a02262-053-a-1750" rendition="#hi">:</pc> <w lemma="mark" pos="vvb" xml:id="a02262-053-a-1760" rendition="#hi">mark</w> <w lemma="anthony" pos="n1-nn" xml:id="a02262-053-a-1770" rendition="#hi">anthony</w> <w lemma="be" pos="vvg" xml:id="a02262-053-a-1780">being</w> <w lemma="his" pos="po" xml:id="a02262-053-a-1790">his</w> <w lemma="lieutenant" pos="n1" xml:id="a02262-053-a-1800">lieutenant</w> <w lemma="in" pos="acp-p" xml:id="a02262-053-a-1810">in</w> <w lemma="syria" pos="n1-nn" xml:id="a02262-053-a-1820" rendition="#hi">syria</w> <pc join="right" xml:id="a02262-053-a-1830">(</pc> <w lemma="who" pos="crq-r" xml:id="a02262-053-a-1840">who</w> <w lemma="give" pos="vvd" xml:id="a02262-053-a-1850">gave</w> <w lemma="a" pos="d" xml:id="a02262-053-a-1860">a</w> <w lemma="great" pos="j" xml:id="a02262-053-a-1870">great</w> <w lemma="part" pos="n1" xml:id="a02262-053-a-1880">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-1890">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1900">the</w> <w lemma="territory" pos="n2" xml:id="a02262-053-a-1910">territories</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-1920">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-1930">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-053-a-1940" rendition="#hi" reg="jews">iews</w> <w lemma="to" pos="acp-p" xml:id="a02262-053-a-1950">to</w> <w lemma="cleopatra" pos="n1-nn" xml:id="a02262-053-a-1960" rendition="#hi">cleopatra</w> <pc xml:id="a02262-053-a-1970" rendition="#hi">)</pc> <w lemma="after" pos="acp-p" xml:id="a02262-053-a-1980">after</w> <w lemma="absolute" pos="j" xml:id="a02262-053-a-1990">absolute</w> <w lemma="lord" pos="n1" xml:id="a02262-053-a-2000">lord</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-2010">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-2020">the</w> <w lemma="eastern" pos="j" xml:id="a02262-053-a-2030">eastern</w> <w lemma="part" pos="n2" xml:id="a02262-053-a-2040">parts</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-2050">of</w> <w lemma="the" pos="d" xml:id="a02262-053-a-2060">the</w> <w lemma="roman" pos="j-nn" xml:id="a02262-053-a-2070" rendition="#hi" reg="roman">romane</w> <w lemma="empire" pos="n1" xml:id="a02262-053-a-2080">empire</w> <pc xml:id="a02262-053-a-2090">;</pc> <w lemma="in" pos="acp-p" xml:id="a02262-053-a-2100">in</w> <w lemma="the" pos="d" xml:id="a02262-053-a-2110">the</w> <w lemma="end" pos="n1" xml:id="a02262-053-a-2120">end</w> <w lemma="overthrow" pos="vvn" xml:id="a02262-053-a-2130">overthrown</w> <w lemma="and" pos="cc" xml:id="a02262-053-a-2140">and</w> <w lemma="deprive" pos="vvn" xml:id="a02262-053-a-2150">deprived</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-2160">of</w> <w lemma="all" pos="d" xml:id="a02262-053-a-2170">all</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-2180">by</w> <w lemma="augustus" pos="n1-nn" xml:id="a02262-053-a-2190" rendition="#hi">augustus</w> <pc xml:id="a02262-053-a-2200" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119580"> <w lemma="vers." pos="n-ab" xml:id="a02262-053-a-2210">vers.</w> <pc xml:id="a02262-053-a-2220" unit="sentence"/> <w lemma="303." pos="crd" xml:id="a02262-053-a-2230">303.</w> <pc xml:id="a02262-053-a-2240" unit="sentence"/> <w lemma="one" pos="crd" xml:id="a02262-053-a-2250">one</w> <w lemma="part" pos="n1" xml:id="a02262-053-a-2260">part</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-2270">by</w> <w lemma="roman" pos="j-nn" xml:id="a02262-053-a-2280" reg="roman">romane</w> <w lemma="etc" pos="n-ab" xml:id="a02262-053-a-2290" reg="etc.">&amp;c.</w> <pc xml:id="a02262-053-a-2300" unit="sentence">]</pc> <w lemma="judea" pos="n1-nn" xml:id="a02262-053-a-2310" rendition="#hi" reg="judea">iudea</w> <w lemma="reduce" pos="vvd" xml:id="a02262-053-a-2320">reduced</w> <w lemma="into" pos="acp-p" xml:id="a02262-053-a-2330">into</w> <w lemma="a" pos="d" xml:id="a02262-053-a-2340">a</w> <w lemma="roman" pos="j-nn" xml:id="a02262-053-a-2350" rendition="#hi" reg="roman">romane</w> <w lemma="province" pos="n1" xml:id="a02262-053-a-2360">province</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-2370">by</w> <w lemma="pompey" pos="n1-nn" xml:id="a02262-053-a-2380" rendition="#hi">pompey</w> <pc xml:id="a02262-053-a-2390" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-053-a-2400">and</w> <w lemma="then" pos="av" xml:id="a02262-053-a-2410">then</w> <w lemma="govern" pos="vvn" xml:id="a02262-053-a-2420">governed</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-2430">by</w> <w lemma="pontius" pos="n1-nn" xml:id="a02262-053-a-2440" rendition="#hi">pontius</w> <w lemma="pilate" pos="n1-nn" xml:id="a02262-053-a-2450" rendition="#hi" reg="pilate">pilat</w> <pc xml:id="a02262-053-a-2460" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119590"> <w lemma="vers." pos="n-ab" xml:id="a02262-053-a-2470">vers.</w> <pc xml:id="a02262-053-a-2480" unit="sentence"/> <w lemma="304." pos="crd" xml:id="a02262-053-a-2490">304.</w> <pc xml:id="a02262-053-a-2500" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-053-a-2510">the</w> <w lemma="other" pos="d" xml:id="a02262-053-a-2520">other</w> <w lemma="two" pos="crd" xml:id="a02262-053-a-2530">two</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-a-2540">by</w> <w lemma="brother" pos="n2" xml:id="a02262-053-a-2550">brothers</w> <w lemma="etc" pos="n-ab" xml:id="a02262-053-a-2560" reg="etc.">&amp;c.</w> <pc xml:id="a02262-053-a-2570" unit="sentence">]</pc> <w lemma="philip" pos="n1-nn" xml:id="a02262-053-a-2580" rendition="#hi">philip</w> <w lemma="and" pos="cc" xml:id="a02262-053-a-2590">and</w> <w lemma="antipas" pos="n1-nn" xml:id="a02262-053-a-2600" rendition="#hi">antipas</w> <pc join="right" xml:id="a02262-053-a-2610">(</pc> <w lemma="call" pos="vvn" xml:id="a02262-053-a-2620">called</w> <w lemma="also" pos="av" xml:id="a02262-053-a-2630">also</w> <w lemma="herod" pos="n1-nn" xml:id="a02262-053-a-2640" rendition="#hi">herod</w> <pc xml:id="a02262-053-a-2650" rendition="#hi">)</pc> <w lemma="son" pos="n2" xml:id="a02262-053-a-2660">sons</w> <w lemma="to" pos="acp-p" xml:id="a02262-053-a-2670">to</w> <w lemma="herod" pos="n1-nn" xml:id="a02262-053-a-2680" rendition="#hi">herod</w> <w lemma="the" pos="d" xml:id="a02262-053-a-2690">the</w> <w lemma="great" pos="j" xml:id="a02262-053-a-2700">great</w> <pc xml:id="a02262-053-a-2710">:</pc> <w lemma="the" pos="d" xml:id="a02262-053-a-2720">the</w> <w lemma="one" pos="crd" xml:id="a02262-053-a-2730">one</w> <w lemma="tetrarch" pos="n1" xml:id="a02262-053-a-2740" rendition="#hi">tetrarch</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-a-2750">of</w> <w lemma="iturea" pos="n1-nn" xml:id="a02262-053-a-2760" rendition="#hi">iturea</w> <pc xml:id="a02262-053-a-2770" rendition="#hi">,</pc> <w lemma="a" pos="d" xml:id="a02262-053-a-2780">a</w> <w lemma="country" pos="n1" xml:id="a02262-053-a-2790" reg="country">countrey</w> <w lemma="which" pos="crq-r" xml:id="a02262-053-a-2800">which</w> <w lemma="lie" pos="vvz" xml:id="a02262-053-a-2810">lies</w> <w lemma="at" pos="acp-p" xml:id="a02262-053-a-2820">at</w> <pb facs="53" n="99" xml:id="a02262-053-b"/> <w lemma="the" pos="d" xml:id="a02262-053-b-0010">the</w> <w lemma="foot" pos="n1" xml:id="a02262-053-b-0020">foot</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-b-0030">of</w> <w lemma="libanus" pos="n1-nn" xml:id="a02262-053-b-0040" rendition="#hi">libanus</w> <pc xml:id="a02262-053-b-0050" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-053-b-0060">and</w> <w lemma="the" pos="d" xml:id="a02262-053-b-0070">the</w> <w lemma="other" pos="pi_d" xml:id="a02262-053-b-0080">other</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-b-0090">of</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-053-b-0100" rendition="#hi">galilee</w> <pc xml:id="a02262-053-b-0110" rendition="#hi">:</pc> <w lemma="to" pos="acp-p" xml:id="a02262-053-b-0120">to</w> <w lemma="who" pos="crq-ro" xml:id="a02262-053-b-0130" reg="whom">whoì�m</w> <w lemma="agrippa" pos="n1-nn" xml:id="a02262-053-b-0140" rendition="#hi">agrippa</w> <w lemma="succeed" pos="vvd" xml:id="a02262-053-b-0150">succeeded</w> <pc xml:id="a02262-053-b-0160">,</pc> <w lemma="the" pos="d" xml:id="a02262-053-b-0170">the</w> <w lemma="son" pos="n1" xml:id="a02262-053-b-0180">son</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-b-0190">of</w> <w lemma="aristobulus" pos="n1-nn" xml:id="a02262-053-b-0200" rendition="#hi">aristobulus</w> <w lemma="slay" pos="vvn" xml:id="a02262-053-b-0210">slain</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-b-0220">by</w> <w lemma="his" pos="po" xml:id="a02262-053-b-0230">his</w> <w lemma="father" pos="n1" xml:id="a02262-053-b-0240">father</w> <w lemma="herod" pos="n1-nn" xml:id="a02262-053-b-0250" rendition="#hi">herod</w> <pc xml:id="a02262-053-b-0260" rendition="#hi">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-053-b-0270">with</w> <w lemma="the" pos="d" xml:id="a02262-053-b-0280">the</w> <w lemma="title" pos="n1" xml:id="a02262-053-b-0290">title</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-b-0300">of</w> <w lemma="a" pos="d" xml:id="a02262-053-b-0310">a</w> <w lemma="king" pos="n1" xml:id="a02262-053-b-0320">king</w> <w lemma="bestow" pos="vvn" xml:id="a02262-053-b-0330">bestowed</w> <w lemma="by" pos="acp-p" xml:id="a02262-053-b-0340">by</w> <w lemma="caesar" pos="n1-nn" xml:id="a02262-053-b-0350" rendition="#hi" reg="caesar">coesar</w> <pc xml:id="a02262-053-b-0360" unit="sentence" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119600"> <w lemma="verse" pos="n1" xml:id="a02262-053-b-0370" reg="verse">vers</w> <w lemma="305." pos="crd" xml:id="a02262-053-b-0380">305.</w> <pc xml:id="a02262-053-b-0390" unit="sentence"/> <w lemma="from" pos="acp-p" xml:id="a02262-053-b-0400">from</w> <w lemma="savage" pos="j" xml:id="a02262-053-b-0410">savage</w> <w lemma="idumaean" pos="n2-nn_j" xml:id="a02262-053-b-0420">idumaeans</w> <pc xml:id="a02262-053-b-0430">]</pc> <w lemma="antipater" pos="n1-nn" xml:id="a02262-053-b-0440" rendition="#hi">antipater</w> <pc xml:id="a02262-053-b-0450" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-053-b-0460">the</w> <w lemma="father" pos="n1" xml:id="a02262-053-b-0470">father</w> <w lemma="of" pos="acp-p" xml:id="a02262-053-b-0480">of</w> <w lemma="herod" pos="n1-nn" xml:id="a02262-053-b-0490" rendition="#hi">herod</w> <pc xml:id="a02262-053-b-0500" rendition="#hi">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-053-b-0510">was</w> <w lemma="a" pos="d" xml:id="a02262-053-b-0520">an</w> <w lemma="idumoean" pos="j-nn" xml:id="a02262-053-b-0530" rendition="#hi">idumoean</w> <pc xml:id="a02262-053-b-0540" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-053-b-0550">who</w> <w lemma="in" pos="acp-p" xml:id="a02262-053-b-0560">in</w> <w lemma="the" pos="d" xml:id="a02262-053-b-0570">the</w> <w lemma="contention" pos="n1" xml:id="a02262-053-b-0580">contention</w> <w lemma="between" pos="acp-p" 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pos="n1" xml:id="a02262-053-b-1060">name</w> <pc xml:id="a02262-053-b-1070">]</pc> <w lemma="jehova" pos="n1-nn" xml:id="a02262-053-b-1080" rendition="#hi" reg="jehova">iehova</w> <pc xml:id="a02262-053-b-1090" unit="sentence" rendition="#hi">.</pc> </p> </div> <div n="3" type="act" xml:id="a02262-e119620"> <pb facs="54" n="100" xml:id="a02262-054-a"/> <head> <w lemma="annotation" pos="n2" xml:id="a02262-054-a-0010">annotations</w> <w lemma="upon" pos="acp-p" xml:id="a02262-054-a-0020" reg="upon">vpon</w> <w lemma="the" pos="d" xml:id="a02262-054-a-0030">the</w> <w lemma="three" pos="ord" xml:id="a02262-054-a-0040">third</w> <w lemma="act." pos="n-ab" xml:id="a02262-054-a-0050">act.</w> <pc xml:id="a02262-054-a-0060" unit="sentence"/> </head> <p xml:id="a02262-e119630"> <w lemma="verse" pos="n1" xml:id="a02262-054-a-0070">verse</w> <w lemma="47." pos="crd" xml:id="a02262-054-a-0080">47.</w> <pc xml:id="a02262-054-a-0090" unit="sentence"/> <w lemma="brutish" pos="j" xml:id="a02262-054-a-0100">brutish</w> <w lemma="thunder" pos="n1" xml:id="a02262-054-a-0110">thunder</w> <pc xml:id="a02262-054-a-0120">]</pc> <w lemma="the" pos="d" xml:id="a02262-054-a-0130">the</w> <w lemma="philosopher" pos="n2" xml:id="a02262-054-a-0140">philosophers</w> <w lemma="will" pos="vmb" xml:id="a02262-054-a-0150">will</w> <w lemma="have" pos="vvi" xml:id="a02262-054-a-0160">have</w> <w lemma="two" pos="crd" xml:id="a02262-054-a-0170">two</w> <w lemma="sort" pos="n2" xml:id="a02262-054-a-0180">sorts</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-0190">of</w> <w lemma="lightning" pos="n1" xml:id="a02262-054-a-0200">lightning</w> <pc xml:id="a02262-054-a-0210">:</pc> <w lemma="call" pos="vvg" xml:id="a02262-054-a-0220">calling</w> <w lemma="the" pos="d" xml:id="a02262-054-a-0230">the</w> <w lemma="one" pos="crd" xml:id="a02262-054-a-0240">one</w> <w lemma="fatal" pos="j" xml:id="a02262-054-a-0250" reg="fatal">fatall</w> <pc xml:id="a02262-054-a-0260">,</pc> <w lemma="that" pos="cs" xml:id="a02262-054-a-0270">that</w> <w lemma="be" pos="vvz" xml:id="a02262-054-a-0280">is</w> <pc xml:id="a02262-054-a-0290">,</pc> <w lemma="pre-appointed" pos="j" xml:id="a02262-054-a-0300">pre-appointed</w> <w lemma="and" pos="cc" xml:id="a02262-054-a-0310">and</w> <w lemma="mortal" pos="j" xml:id="a02262-054-a-0320" reg="mortal">mortall</w> <pc xml:id="a02262-054-a-0330">;</pc> <w lemma="the" pos="d" xml:id="a02262-054-a-0340">the</w> <w lemma="other" pos="pi_d" xml:id="a02262-054-a-0350">other</w> <w lemma="brutish" pos="j" xml:id="a02262-054-a-0360">brutish</w> <pc xml:id="a02262-054-a-0370">,</pc> <w lemma="that" pos="cs" xml:id="a02262-054-a-0380">that</w> <w lemma="be" pos="vvz" xml:id="a02262-054-a-0390">is</w> <pc xml:id="a02262-054-a-0400">,</pc> <w lemma="accidental" pos="j" xml:id="a02262-054-a-0410" reg="accidental">accidentall</w> <pc xml:id="a02262-054-a-0420">,</pc> <w lemma="and" pos="cc" xml:id="a02262-054-a-0430">and</w> <w lemma="fly" pos="vvg" xml:id="a02262-054-a-0440">flying</w> <w lemma="at" pos="acp-p" xml:id="a02262-054-a-0450">at</w> <w lemma="random" pos="n1" xml:id="a02262-054-a-0460">random</w> <pc xml:id="a02262-054-a-0470">.</pc> </p> <p xml:id="a02262-e119640"> <w lemma="vers." pos="n-ab" xml:id="a02262-054-a-0480">vers.</w> <pc xml:id="a02262-054-a-0490" unit="sentence"/> <w lemma="119." pos="crd" xml:id="a02262-054-a-0500">119.</w> <pc xml:id="a02262-054-a-0510" unit="sentence"/> <w lemma="he" pos="pns" xml:id="a02262-054-a-0520">he</w> <pc xml:id="a02262-054-a-0530">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-054-a-0540">whom</w> <w lemma="etc" pos="n-ab" xml:id="a02262-054-a-0550" reg="etc.">&amp;c.</w> <pc xml:id="a02262-054-a-0560" unit="sentence">]</pc> <w lemma="herod" pos="n1-nn" xml:id="a02262-054-a-0570" rendition="#hi">herod</w> <w lemma="antipas" pos="n1-nn" xml:id="a02262-054-a-0580" rendition="#hi">antipas</w> <pc xml:id="a02262-054-a-0590" rendition="#hi">;</pc> <w lemma="then" 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xml:id="a02262-054-a-0740">temple</w> <pc xml:id="a02262-054-a-0750">,</pc> <w lemma="that" pos="cs" xml:id="a02262-054-a-0760">that</w> <w lemma="the" pos="d" xml:id="a02262-054-a-0770">the</w> <w lemma="glory" pos="n1" xml:id="a02262-054-a-0780">glory</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-0790">of</w> <w lemma="the" pos="d" xml:id="a02262-054-a-0800">the</w> <w lemma="latter" pos="j" xml:id="a02262-054-a-0810">latter</w> <w lemma="exceed" pos="vvd" xml:id="a02262-054-a-0820">exceeded</w> <w lemma="that" pos="d" xml:id="a02262-054-a-0830">that</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-0840">of</w> <w lemma="the" pos="d" xml:id="a02262-054-a-0850">the</w> <w lemma="former" pos="j" xml:id="a02262-054-a-0860">former</w> <pc xml:id="a02262-054-a-0870" unit="sentence">.</pc> </p> <p xml:id="a02262-e119650"> <w lemma="verse" pos="n1" xml:id="a02262-054-a-0880">verse</w> <w lemma="122." pos="crd" xml:id="a02262-054-a-0890">122.</w> <pc xml:id="a02262-054-a-0900" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-054-a-0910">the</w> <w lemma="land" pos="n1" xml:id="a02262-054-a-0920">land</w> <w lemma="etc" pos="n-ab" xml:id="a02262-054-a-0930" reg="etc.">&amp;c.</w> <pc xml:id="a02262-054-a-0940" unit="sentence">]</pc> <w lemma="phoenicia" pos="n1-nn" xml:id="a02262-054-a-0950" rendition="#hi">phoenicia</w> <pc xml:id="a02262-054-a-0960" rendition="#hi">;</pc> <w lemma="the" pos="d" xml:id="a02262-054-a-0970">the</w> <w lemma="ancient" pos="j" xml:id="a02262-054-a-0980">ancient</w> <w lemma="kingdom" pos="n1" xml:id="a02262-054-a-0990" reg="kingdom">kingdome</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-1000">of</w> <w lemma="agenor" pos="n1-nn" xml:id="a02262-054-a-1010" rendition="#hi">agenor</w> <pc xml:id="a02262-054-a-1020" rendition="#hi">,</pc> <w lemma="son" pos="n1" xml:id="a02262-054-a-1030">son</w> <w lemma="to" pos="acp-p" xml:id="a02262-054-a-1040">to</w> <w lemma="belus" pos="n1-nn" xml:id="a02262-054-a-1050" rendition="#hi">belus</w> <w lemma="priscus" pos="n1-nn" xml:id="a02262-054-a-1060" rendition="#hi">priscus</w> <pc xml:id="a02262-054-a-1070" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-054-a-1080">who</w> <w lemma="be" pos="vvd" xml:id="a02262-054-a-1090">was</w> <w lemma="repute" pos="vvn" xml:id="a02262-054-a-1100">reputed</w> <w lemma="a" pos="d" xml:id="a02262-054-a-1110">a</w> <w lemma="god" pos="n1" xml:id="a02262-054-a-1120">god</w> <w lemma="after" pos="acp-p" xml:id="a02262-054-a-1130">after</w> <w lemma="his" pos="po" xml:id="a02262-054-a-1140">his</w> <w lemma="death" pos="n1" xml:id="a02262-054-a-1150">death</w> <pc xml:id="a02262-054-a-1160">,</pc> <w lemma="and" pos="cc" xml:id="a02262-054-a-1170">and</w> <w lemma="honour" pos="vvn" xml:id="a02262-054-a-1180">honoured</w> <w lemma="with" pos="acp-p" xml:id="a02262-054-a-1190">with</w> <w lemma="temple" pos="n2" xml:id="a02262-054-a-1200">temples</w> <pc xml:id="a02262-054-a-1210">;</pc> <w 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<w lemma="rise" pos="j_vg" xml:id="a02262-054-a-1520">rising</w> <w lemma="sun" pos="n1" xml:id="a02262-054-a-1530" reg="sun">sunne</w> <w lemma="on" pos="acp-p" xml:id="a02262-054-a-1540">on</w> <w lemma="the" pos="d" xml:id="a02262-054-a-1550">the</w> <w lemma="seventeenth" pos="ord" xml:id="a02262-054-a-1560">seventeenth</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-1570">of</w> <w lemma="june" pos="n1-nn" xml:id="a02262-054-a-1580" rendition="#hi" reg="june">iune</w> <pc xml:id="a02262-054-a-1590" rendition="#hi">,</pc> <w lemma="increase" pos="vvg" xml:id="a02262-054-a-1600">increasing</w> <w lemma="by" pos="acp-p" xml:id="a02262-054-a-1610">by</w> <w lemma="degree" pos="n2" xml:id="a02262-054-a-1620">degrees</w> <pc xml:id="a02262-054-a-1630">,</pc> <w lemma="until" pos="acp-cs" xml:id="a02262-054-a-1640" reg="until">untill</w> <w lemma="it" pos="pn" xml:id="a02262-054-a-1650">it</w> <w lemma="make" pos="vvb" xml:id="a02262-054-a-1660">make</w> <w lemma="all" pos="d" xml:id="a02262-054-a-1670">all</w> <w lemma="the" pos="d" xml:id="a02262-054-a-1680">the</w> <w lemma="land" pos="n1" xml:id="a02262-054-a-1690">land</w> <w lemma="a" pos="d" xml:id="a02262-054-a-1700">a</w> <w lemma="lake" pos="n1" xml:id="a02262-054-a-1710">lake</w> <pc xml:id="a02262-054-a-1720" unit="sentence">.</pc> </p> <quote xml:id="a02262-e119670"> <l xml:id="a02262-e119680"> <w lemma="not" pos="xx" xml:id="a02262-054-a-1730">not</w> <w lemma="tie" pos="vvn" xml:id="a02262-054-a-1740" reg="tied">ty'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-054-a-1750">to</w> <w lemma="law" pos="n2" xml:id="a02262-054-a-1760">laws</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-1770">of</w> <w lemma="other" pos="d" xml:id="a02262-054-a-1780">other</w> <w lemma="stream" pos="n2" xml:id="a02262-054-a-1790">streams</w> <pc xml:id="a02262-054-a-1800">;</pc> <w lemma="the" pos="d" xml:id="a02262-054-a-1810">the</w> <w lemma="sun" pos="n1" xml:id="a02262-054-a-1820">sun</w> </l> <l xml:id="a02262-e119690"> <w lemma="when" pos="crq-cs" xml:id="a02262-054-a-1830">when</w> <w lemma="further" pos="j-s" xml:id="a02262-054-a-1840">furthest</w> <w lemma="off" pos="acp-p" xml:id="a02262-054-a-1850">off</w> <pc xml:id="a02262-054-a-1860">,</pc> <w lemma="thy" pos="po" xml:id="a02262-054-a-1870">thy</w> <w lemma="stream" pos="n2" xml:id="a02262-054-a-1880">streams</w> <w lemma="then" pos="av" xml:id="a02262-054-a-1890">then</w> <w lemma="poor" pos="j-s" xml:id="a02262-054-a-1900">poorest</w> <w lemma="run" pos="n1" xml:id="a02262-054-a-1910">run</w> <pc xml:id="a02262-054-a-1920">:</pc> </l> <l xml:id="a02262-e119700"> <w lemma="intemperate" pos="j" xml:id="a02262-054-a-1930">intemperate</w> <w lemma="heaven" pos="n1" xml:id="a02262-054-a-1940">heaven</w> <w lemma="to" pos="acp-cs" xml:id="a02262-054-a-1950">to</w> <w lemma="temper" pos="vvi" xml:id="a02262-054-a-1960">temper</w> <pc xml:id="a02262-054-a-1970">,</pc> <w lemma="midst" pos="n1" xml:id="a02262-054-a-1980">midst</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-a-1990">of</w> <w lemma="heat" pos="n1" xml:id="a02262-054-a-2000">heat</w> <pc xml:id="a02262-054-a-2010">,</pc> </l> <l xml:id="a02262-e119710"> <w lemma="under" pos="acp-p" xml:id="a02262-054-a-2020" reg="under">vnder</w> <w lemma="the" pos="d" xml:id="a02262-054-a-2030">the</w> <w lemma="burn" pos="j_vg" xml:id="a02262-054-a-2040">burning</w> <w lemma="zone" pos="n1" xml:id="a02262-054-a-2050">zone</w> <pc xml:id="a02262-054-a-2060">,</pc> <w lemma="bid" pos="vvb" xml:id="a02262-054-a-2070">bid</w> <w lemma="to" pos="acp-cs" xml:id="a02262-054-a-2080">to</w> <w lemma="grow" pos="vvi" xml:id="a02262-054-a-2090">grow</w> <w lemma="great" pos="j" xml:id="a02262-054-a-2100">great</w> <pc xml:id="a02262-054-a-2110" unit="sentence">.</pc> </l> <pb facs="54" n="101" xml:id="a02262-054-b"/> <l xml:id="a02262-e119720"> <w lemma="then" pos="av" xml:id="a02262-054-b-0010">then</w> <w lemma="nile" pos="n1-nn" xml:id="a02262-054-b-0020">nile</w> <w lemma="assist" pos="vvz" xml:id="a02262-054-b-0030">assists</w> <w lemma="the" pos="d" xml:id="a02262-054-b-0040">the</w> <w lemma="world" pos="n1" xml:id="a02262-054-b-0050">world</w> <pc xml:id="a02262-054-b-0060">;</pc> <w lemma="lest" pos="cs" xml:id="a02262-054-b-0070">lest</w> <w lemma="fire" pos="n1" xml:id="a02262-054-b-0080">fire</w> <w lemma="shall" pos="vmd" xml:id="a02262-054-b-0090">should</w> <w lemma="quell" pos="vvi" xml:id="a02262-054-b-0100">quell</w> </l> <l xml:id="a02262-e119730"> <w lemma="the" pos="d" xml:id="a02262-054-b-0110">the</w> <w lemma="earth" pos="n1" xml:id="a02262-054-b-0120">earth</w> <pc xml:id="a02262-054-b-0130">:</pc> <w lemma="and" pos="cc" xml:id="a02262-054-b-0140">and</w> <w lemma="make" pos="vvi" xml:id="a02262-054-b-0150">make</w> <w lemma="his" pos="po" xml:id="a02262-054-b-0160">his</w> <w lemma="high-born" pos="j" xml:id="a02262-054-b-0170" reg="high-born">high-borne</w> <w lemma="water" pos="n2" xml:id="a02262-054-b-0180">waters</w> <w lemma="swell" pos="vvb" xml:id="a02262-054-b-0190">swell</w> </l> <l xml:id="a02262-e119740"> <w lemma="against" pos="acp-p" xml:id="a02262-054-b-0200">against</w> <w lemma="the" pos="d" xml:id="a02262-054-b-0210">the</w> <w lemma="lion" pos="n2" xml:id="a02262-054-b-0220" reg="lion's">lions</w> <w lemma="flame" pos="vvg" xml:id="a02262-054-b-0230">flaming</w> <w lemma="jaw" pos="n2" xml:id="a02262-054-b-0240">jaws</w> <pc xml:id="a02262-054-b-0250">.</pc> <pc xml:id="a02262-054-b-0260">â��</pc> </l> </quote> <bibl xml:id="a02262-e119750"> <w lemma="lucan" pos="n1-nn" xml:id="a02262-054-b-0270">lucan</w> <pc xml:id="a02262-054-b-0280">.</pc> <w lemma="l." pos="n-ab" xml:id="a02262-054-b-0290">l.</w> <w lemma="10." pos="crd" xml:id="a02262-054-b-0300">10.</w> <pc xml:id="a02262-054-b-0310"/> </bibl> <p xml:id="a02262-e119760"> <w lemma="ver." pos="n-ab" xml:id="a02262-054-b-0320">ver.</w> <pc xml:id="a02262-054-b-0330" unit="sentence"/> <w lemma="187." pos="crd" xml:id="a02262-054-b-0340">187.</w> <pc xml:id="a02262-054-b-0350" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-054-b-0360">the</w> <w lemma="free" pos="j" xml:id="a02262-054-b-0370">free</w> <w lemma="bear" pos="j_vn" xml:id="a02262-054-b-0380">born</w> <pc xml:id="a02262-054-b-0390">]</pc> <w lemma="it" pos="pn" xml:id="a02262-054-b-0400">it</w> <w lemma="be" pos="vvd" xml:id="a02262-054-b-0410">was</w> <w lemma="the" pos="d" xml:id="a02262-054-b-0420">the</w> <w lemma="custom" pos="n1" xml:id="a02262-054-b-0430" reg="custom">custome</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-0440">of</w> <w lemma="the" pos="d" xml:id="a02262-054-b-0450">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-054-b-0460" rendition="#hi" reg="romans">romanes</w> <w lemma="to" pos="acp-cs" xml:id="a02262-054-b-0470">to</w> <w lemma="punish" pos="vvi" xml:id="a02262-054-b-0480">punish</w> <w lemma="slave" pos="n2" xml:id="a02262-054-b-0490">slaves</w> <w lemma="only" pos="av_j" xml:id="a02262-054-b-0500" reg="only">onely</w> <w lemma="with" pos="acp-p" xml:id="a02262-054-b-0510">with</w> <w lemma="whip" pos="n2" xml:id="a02262-054-b-0520">whips</w> <pc xml:id="a02262-054-b-0530">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-054-b-0540">but</w> <w lemma="their" pos="po" xml:id="a02262-054-b-0550">their</w> <w lemma="child" pos="n2" xml:id="a02262-054-b-0560">children</w> <w lemma="and" pos="cc" xml:id="a02262-054-b-0570">and</w> <w lemma="the" pos="d" xml:id="a02262-054-b-0580">the</w> <w lemma="free" pos="j" xml:id="a02262-054-b-0590">free</w> <pc xml:id="a02262-054-b-0600">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-054-b-0610">with</w> <w lemma="rod" pos="n2" xml:id="a02262-054-b-0620">rods</w> <pc xml:id="a02262-054-b-0630" unit="sentence">.</pc> </p> <p xml:id="a02262-e119770"> <w lemma="verse" pos="n1" xml:id="a02262-054-b-0640">verse</w> <w lemma="195." pos="crd" xml:id="a02262-054-b-0650">195.</w> <pc xml:id="a02262-054-b-0660" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-054-b-0670">the</w> <w lemma="wreathe" pos="j_vn" xml:id="a02262-054-b-0680">wreathed</w> <w lemma="thorn" pos="n2" xml:id="a02262-054-b-0690">thorns</w> <pc xml:id="a02262-054-b-0700">]</pc> <w lemma="in" pos="acp-p" xml:id="a02262-054-b-0710">in</w> <w lemma="reverence" pos="n1" xml:id="a02262-054-b-0720">reverence</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-0730">of</w> <w lemma="this" pos="d" xml:id="a02262-054-b-0740">this</w> <w lemma="crown" pos="n1" xml:id="a02262-054-b-0750">crown</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-0760">of</w> <w lemma="thorn" pos="n2" xml:id="a02262-054-b-0770">thorns</w> <pc xml:id="a02262-054-b-0780">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-054-b-0790">which</w> <w lemma="be" pos="vvd" xml:id="a02262-054-b-0800">was</w> <w lemma="plait" pos="vvn" xml:id="a02262-054-b-0810" reg="plaited">platted</w> <w lemma="about" pos="acp-p" xml:id="a02262-054-b-0820">about</w> <w lemma="the" pos="d" xml:id="a02262-054-b-0830">the</w> <w lemma="brow" pos="n2" xml:id="a02262-054-b-0840">brows</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-0850">of</w> <w lemma="our" pos="po" xml:id="a02262-054-b-0860">our</w> <w lemma="saviour" pos="n1" xml:id="a02262-054-b-0870">saviour</w> <pc xml:id="a02262-054-b-0880">,</pc> <w lemma="the" pos="d" xml:id="a02262-054-b-0890">the</w> <w lemma="christian" pos="n2-nn_j" xml:id="a02262-054-b-0900">christians</w> <w lemma="forbear" pos="vvd" xml:id="a02262-054-b-0910" reg="forbore">forbare</w> <w lemma="to" pos="acp-cs" xml:id="a02262-054-b-0920">to</w> <w lemma="wear" pos="vvi" xml:id="a02262-054-b-0930">wear</w> <w lemma="any" pos="d" xml:id="a02262-054-b-0940">any</w> <w lemma="garland" pos="n2" xml:id="a02262-054-b-0950">garlands</w> <w lemma="on" pos="acp-p" xml:id="a02262-054-b-0960">on</w> <w lemma="their" pos="po" xml:id="a02262-054-b-0970">their</w> <w lemma="head" pos="n2" xml:id="a02262-054-b-0980">heads</w> <w lemma="in" pos="acp-p" xml:id="a02262-054-b-0990">in</w> <w lemma="their" pos="po" xml:id="a02262-054-b-1000">their</w> <w lemma="festival" pos="n2" xml:id="a02262-054-b-1010" reg="festivals">festivalls</w> <pc xml:id="a02262-054-b-1020">;</pc> <w lemma="although" pos="cs" xml:id="a02262-054-b-1030">although</w> <w lemma="it" pos="pn" xml:id="a02262-054-b-1040">it</w> <w lemma="be" pos="vvd" xml:id="a02262-054-b-1050">were</w> <w lemma="the" pos="d" xml:id="a02262-054-b-1060">the</w> <w lemma="custom" pos="n1" xml:id="a02262-054-b-1070" reg="custom">custome</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-1080">of</w> <w lemma="those" pos="d" xml:id="a02262-054-b-1090">those</w> <w lemma="nation" pos="n2" xml:id="a02262-054-b-1100">nations</w> <pc xml:id="a02262-054-b-1110">,</pc> <w lemma="among" pos="acp-p" xml:id="a02262-054-b-1120">among</w> <w lemma="who" pos="crq-ro" xml:id="a02262-054-b-1130">whom</w> <w lemma="they" pos="pns" xml:id="a02262-054-b-1140">they</w> <w lemma="live" pos="vvd" xml:id="a02262-054-b-1150">lived</w> <pc xml:id="a02262-054-b-1160">.</pc> </p> <p xml:id="a02262-e119780"> <w lemma="vers." pos="n-ab" xml:id="a02262-054-b-1170">vers.</w> <pc xml:id="a02262-054-b-1180" unit="sentence"/> <w lemma="221." pos="crd" xml:id="a02262-054-b-1190">221.</w> <pc xml:id="a02262-054-b-1200" unit="sentence"/> <w lemma="thou" pos="pns" xml:id="a02262-054-b-1210">thou</w> <w lemma="liquid" pos="j" xml:id="a02262-054-b-1220">liquid</w> <w lemma="crystal" pos="n1" xml:id="a02262-054-b-1230" reg="crystal">chrystall</w> <pc xml:id="a02262-054-b-1240">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-054-b-1250" reg="etc.">&amp;c.</w> <pc xml:id="a02262-054-b-1260" unit="sentence">]</pc> <w lemma="pilate" pos="n1-nn" xml:id="a02262-054-b-1270" rendition="#hi" reg="pilate">pilat</w> <w lemma="wash" pos="vvd" xml:id="a02262-054-b-1280" reg="washed">washt</w> <w lemma="not" pos="xx" xml:id="a02262-054-b-1290">not</w> <w lemma="his" pos="po" xml:id="a02262-054-b-1300">his</w> <w lemma="hand" pos="n2" xml:id="a02262-054-b-1310">hands</w> <w lemma="to" pos="acp-cs" xml:id="a02262-054-b-1320">to</w> <w lemma="express" pos="vvi" xml:id="a02262-054-b-1330" reg="express">expresse</w> <w lemma="his" pos="po" xml:id="a02262-054-b-1340">his</w> <w lemma="innocence" pos="n1" xml:id="a02262-054-b-1350" reg="innocence">innocencie</w> <pc xml:id="a02262-054-b-1360">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-054-b-1370">as</w> <w lemma="a" pos="d" xml:id="a02262-054-b-1380">a</w> <w lemma="roman" pos="j-nn" xml:id="a02262-054-b-1390" rendition="#hi" reg="roman">romane</w> <w lemma="custom" pos="n1" xml:id="a02262-054-b-1400" reg="custom">custome</w> <pc xml:id="a02262-054-b-1410">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-054-b-1420">but</w> <w lemma="therein" pos="av" xml:id="a02262-054-b-1430">therein</w> <w lemma="observe" pos="vvg" xml:id="a02262-054-b-1440">observing</w> <w lemma="the" pos="d" xml:id="a02262-054-b-1450">the</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-054-b-1460" rendition="#hi" reg="jewish">iewish</w> <w lemma="ceremony" pos="n1" xml:id="a02262-054-b-1470">ceremony</w> <pc xml:id="a02262-054-b-1480">:</pc> <w lemma="which" pos="crq-r" xml:id="a02262-054-b-1490">which</w> <w lemma="be" pos="vvd" xml:id="a02262-054-b-1500">was</w> <pc xml:id="a02262-054-b-1510">,</pc> <w lemma="that" pos="cs" xml:id="a02262-054-b-1520">that</w> <w lemma="he" pos="pns" xml:id="a02262-054-b-1530">he</w> <w lemma="who" pos="crq-r" xml:id="a02262-054-b-1540">who</w> <w lemma="will" pos="vmd" xml:id="a02262-054-b-1550">would</w> <w lemma="profess" pos="vvi" xml:id="a02262-054-b-1560" reg="profess">professe</w> <w lemma="himself" pos="px" xml:id="a02262-054-b-1570">himself</w> <w lemma="guiltless" pos="j" xml:id="a02262-054-b-1580" reg="guiltless">guiltlesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-1590">of</w> <w lemma="a" pos="d" xml:id="a02262-054-b-1600">a</w> <w lemma="suspect" pos="j_vn" xml:id="a02262-054-b-1610">suspected</w> <w lemma="man" pos="n1" xml:id="a02262-054-b-1620">man</w> <w lemma="slaughter" pos="n1" xml:id="a02262-054-b-1630">slaughter</w> <w lemma="shall" pos="vmd" xml:id="a02262-054-b-1640">should</w> <w lemma="wash" pos="vvi" xml:id="a02262-054-b-1650">wash</w> <w lemma="his" pos="po" xml:id="a02262-054-b-1660">his</w> <w lemma="hand" pos="n2" xml:id="a02262-054-b-1670">hands</w> <w lemma="over" pos="acp-p" xml:id="a02262-054-b-1680">over</w> <w lemma="a" pos="d" xml:id="a02262-054-b-1690">a</w> <w lemma="heifer" pos="n1" xml:id="a02262-054-b-1700">heifer</w> <pc xml:id="a02262-054-b-1710">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-054-b-1720">with</w> <w lemma="her" pos="po" xml:id="a02262-054-b-1730">her</w> <w lemma="head" pos="n1" xml:id="a02262-054-b-1740">head</w> <w lemma="cut" pos="vvn" xml:id="a02262-054-b-1750">cut</w> <w lemma="off" pos="acp-av" xml:id="a02262-054-b-1760">off</w> <pc xml:id="a02262-054-b-1770" unit="sentence">.</pc> </p> <p xml:id="a02262-e119790"> <w lemma="verse" pos="n1" xml:id="a02262-054-b-1780">verse</w> <w lemma="338." pos="crd" xml:id="a02262-054-b-1790">338.</w> <pc xml:id="a02262-054-b-1800" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="a02262-054-b-1810">let</w> <w lemma="it" pos="pn" xml:id="a02262-054-b-1820">it</w> <w lemma="fall" pos="vvi" xml:id="a02262-054-b-1830">fall</w> <w lemma="etc" pos="n-ab" xml:id="a02262-054-b-1840" reg="etc.">&amp;c.</w> <pc xml:id="a02262-054-b-1850" unit="sentence">]</pc> <w lemma="this" pos="d" xml:id="a02262-054-b-1860">this</w> <w lemma="imprecation" pos="n1" xml:id="a02262-054-b-1870">imprecation</w> <w lemma="soon" pos="av" xml:id="a02262-054-b-1880">soon</w> <w lemma="after" pos="acp-av" xml:id="a02262-054-b-1890">after</w> <w lemma="fall" pos="vvd" xml:id="a02262-054-b-1900">fell</w> <w lemma="upon" pos="acp-p" xml:id="a02262-054-b-1910">upon</w> <w lemma="they" pos="pno" xml:id="a02262-054-b-1920">them</w> <w lemma="in" pos="acp-p" xml:id="a02262-054-b-1930">in</w> <w lemma="all" pos="d" xml:id="a02262-054-b-1940">all</w> <w lemma="the" pos="d" xml:id="a02262-054-b-1950">the</w> <w lemma="fullness" pos="n1" xml:id="a02262-054-b-1960" reg="fullness">fulnesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-1970">of</w> <w lemma="horror" pos="n1" xml:id="a02262-054-b-1980" reg="horror">horrour</w> <pc xml:id="a02262-054-b-1990">;</pc> <w lemma="and" pos="cc" xml:id="a02262-054-b-2000">and</w> <w lemma="throughout" pos="acp-p" xml:id="a02262-054-b-2010">throughout</w> <w lemma="the" pos="d" xml:id="a02262-054-b-2020">the</w> <w lemma="world" pos="n1" xml:id="a02262-054-b-2030">world</w> <w lemma="at" pos="acp-p" xml:id="a02262-054-b-2040">at</w> <w lemma="this" pos="d" xml:id="a02262-054-b-2050">this</w> <w lemma="day" pos="n1" xml:id="a02262-054-b-2060">day</w> <w lemma="pursue" pos="vvz" xml:id="a02262-054-b-2070">pursues</w> <w lemma="they" pos="pno" xml:id="a02262-054-b-2080">them</w> <pc xml:id="a02262-054-b-2090" unit="sentence">.</pc> </p> <p xml:id="a02262-e119800"> <w lemma="verse" pos="n1" xml:id="a02262-054-b-2100">verse</w> <w lemma="233." pos="crd" xml:id="a02262-054-b-2110">233.</w> <pc xml:id="a02262-054-b-2120" unit="sentence"/> <w lemma="drag" pos="vvb" xml:id="a02262-054-b-2130">drag</w> <w lemma="he" pos="pno" xml:id="a02262-054-b-2140">him</w> <w lemma="to" pos="acp-p" xml:id="a02262-054-b-2150">to</w> <w lemma="the" pos="d" xml:id="a02262-054-b-2160">the</w> <w lemma="cross" pos="n1" xml:id="a02262-054-b-2170" reg="cross">crosse</w> <pc xml:id="a02262-054-b-2180">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-054-b-2190" reg="etc.">&amp;c.</w> <pc xml:id="a02262-054-b-2200" unit="sentence">]</pc> <w lemma="pilate" pos="n1-nn" xml:id="a02262-054-b-2210" rendition="#hi" reg="pilate">pilat</w> <w lemma="not" pos="xx" xml:id="a02262-054-b-2220">not</w> <w lemma="only" pos="av_j" xml:id="a02262-054-b-2230" reg="only">onely</w> <w lemma="out" pos="av" xml:id="a02262-054-b-2240">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-054-b-2250">of</w> <w lemma="fear" pos="n1" xml:id="a02262-054-b-2260">fear</w> <pc xml:id="a02262-054-b-2270">,</pc> <w lemma="and" pos="cc" xml:id="a02262-054-b-2280">and</w> <w lemma="against" pos="acp-p" xml:id="a02262-054-b-2290">against</w> <w lemma="his" pos="po" xml:id="a02262-054-b-2300">his</w> <w lemma="conscience" pos="n1" xml:id="a02262-054-b-2310">conscience</w> <pc xml:id="a02262-054-b-2320">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-054-b-2330">but</w> <w lemma="therein" pos="av" xml:id="a02262-054-b-2340">therein</w> <w lemma="infringe" pos="vvn" xml:id="a02262-054-b-2350">infringed</w> <w lemma="a" pos="d" xml:id="a02262-054-b-2360">a</w> <w lemma="law" pos="n1" xml:id="a02262-054-b-2370">law</w> <w lemma="late" pos="av_j" xml:id="a02262-054-b-2380">lately</w> <w lemma="make" pos="vvn" xml:id="a02262-054-b-2390">made</w> <w lemma="by" pos="acp-p" xml:id="a02262-054-b-2400">by</w> <w lemma="tiberius" pos="n1-nn" xml:id="a02262-054-b-2410" rendition="#hi">tiberius</w> <pc xml:id="a02262-054-b-2420" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-054-b-2430">in</w> <w lemma="the" pos="d" xml:id="a02262-054-b-2440">the</w> <w lemma="sudden" pos="j" xml:id="a02262-054-b-2450">sudden</w> <w lemma="execution" pos="n1" xml:id="a02262-054-b-2460">execution</w> <pc xml:id="a02262-054-b-2470">:</pc> <w lemma="for" pos="acp-cs" xml:id="a02262-054-b-2480">for</w> <w lemma="by" pos="acp-p" xml:id="a02262-054-b-2490">by</w> <w lemma="the" pos="d" xml:id="a02262-054-b-2500">the</w> <w lemma="same" pos="d" xml:id="a02262-054-b-2510">same</w> <w lemma="no" pos="d-x" xml:id="a02262-054-b-2520">no</w> <w lemma="offendor" pos="n1" xml:id="a02262-054-b-2530" reg="offendor">offendour</w> <w lemma="be" pos="vvd" xml:id="a02262-054-b-2540">was</w> <w lemma="to" pos="acp-cs" xml:id="a02262-054-b-2550">to</w> <w lemma="suffer" pos="vvi" xml:id="a02262-054-b-2560">suffer</w> <w lemma="within" pos="acp-p" xml:id="a02262-054-b-2570">within</w> <w lemma="ten" pos="crd" xml:id="a02262-054-b-2580">ten</w> <w lemma="day" pos="n2" xml:id="a02262-054-b-2590" reg="days">dayes</w> <w lemma="after" pos="acp-p" xml:id="a02262-054-b-2600">after</w> <w lemma="his" pos="po" xml:id="a02262-054-b-2610">his</w> <w lemma="condemnation" pos="n1" xml:id="a02262-054-b-2620">condemnation</w> <pc xml:id="a02262-054-b-2630" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-054-b-2640">but</w> <w lemma="he" pos="pns" xml:id="a02262-054-b-2650">he</w> <w lemma="meet" pos="vvd" xml:id="a02262-054-b-2660">met</w> <w lemma="with" pos="acp-p" xml:id="a02262-054-b-2670">with</w> <w lemma="a" pos="d" xml:id="a02262-054-b-2680">a</w> <w lemma="nemesis" pos="n1-nn" xml:id="a02262-054-b-2690" rendition="#hi">nemesis</w> <pc xml:id="a02262-054-b-2700" rendition="#hi">;</pc> <w lemma="soon" pos="av" xml:id="a02262-054-b-2710">soon</w> <w lemma="after" pos="acp-av" xml:id="a02262-054-b-2720">after</w> <pb facs="55" n="102" xml:id="a02262-055-a"/> <w lemma="turn" pos="vvd" xml:id="a02262-055-a-0010" reg="turned">turn'd</w> <w lemma="out" pos="av" xml:id="a02262-055-a-0020">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-a-0030">of</w> <w lemma="his" pos="po" xml:id="a02262-055-a-0040">his</w> <w lemma="government" pos="n1" xml:id="a02262-055-a-0050">government</w> <w lemma="by" pos="acp-p" xml:id="a02262-055-a-0060">by</w> <w lemma="vitellius" pos="n1-nn" xml:id="a02262-055-a-0070" rendition="#hi">vitellius</w> <w lemma="for" pos="acp-p" xml:id="a02262-055-a-0080">for</w> <w lemma="his" pos="po" xml:id="a02262-055-a-0090">his</w> <w lemma="cruelty" pos="n1" xml:id="a02262-055-a-0100">cruelty</w> <w lemma="inflict" pos="vvn" xml:id="a02262-055-a-0110">inflicted</w> <w 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pos="n2" xml:id="a02262-055-a-1050" reg="souls">soules</w> <w lemma="into" pos="acp-p" xml:id="a02262-055-a-1060">into</w> <w lemma="other" pos="d" xml:id="a02262-055-a-1070">other</w> <w lemma="body" pos="n2" xml:id="a02262-055-a-1080">bodies</w> <pc xml:id="a02262-055-a-1090" unit="sentence">.</pc> </p> <quote xml:id="a02262-e119820"> <l xml:id="a02262-e119830"> <w lemma="all" pos="av_d" xml:id="a02262-055-a-1100">all</w> <w lemma="alter" pos="vvb" xml:id="a02262-055-a-1110">alter</w> <pc xml:id="a02262-055-a-1120">,</pc> <w lemma="nothing" pos="pi-x" xml:id="a02262-055-a-1130">nothing</w> <w lemma="final" pos="av_j" xml:id="a02262-055-a-1140">finally</w> <w lemma="decay" pos="vvz" xml:id="a02262-055-a-1150" reg="decays">decayes</w> <pc xml:id="a02262-055-a-1160">:</pc> </l> <l xml:id="a02262-e119840"> <w lemma="hither" pos="av" xml:id="a02262-055-a-1170">hither</w> <w lemma="and" pos="cc" xml:id="a02262-055-a-1180">and</w> <w lemma="thither" pos="av" xml:id="a02262-055-a-1190">thither</w> <w lemma="still" pos="av" xml:id="a02262-055-a-1200">still</w> <w lemma="the" pos="d" xml:id="a02262-055-a-1210">the</w> <w lemma="spirit" pos="n1" xml:id="a02262-055-a-1220">spirit</w> <w lemma="stray" pos="vvz" xml:id="a02262-055-a-1230" reg="strays">strayes</w> <pc xml:id="a02262-055-a-1240">;</pc> </l> <l xml:id="a02262-e119850"> <w lemma="guest" pos="n1" xml:id="a02262-055-a-1250">guest</w> <w lemma="to" pos="acp-p" xml:id="a02262-055-a-1260">to</w> <w lemma="all" pos="d" xml:id="a02262-055-a-1270">all</w> <w lemma="body" pos="n2" xml:id="a02262-055-a-1280">bodies</w> <pc xml:id="a02262-055-a-1290">:</pc> <w lemma="out" pos="av" xml:id="a02262-055-a-1300">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-a-1310">of</w> <w lemma="beast" pos="n2" xml:id="a02262-055-a-1320">beasts</w> <w lemma="it" pos="pn" xml:id="a02262-055-a-1330">it</w> <w lemma="fly" pos="vvz" xml:id="a02262-055-a-1340">flies</w> </l> <l xml:id="a02262-e119860"> <w lemma="to" pos="acp-p" xml:id="a02262-055-a-1350">to</w> <w lemma="man" pos="n2" xml:id="a02262-055-a-1360">men</w> <pc xml:id="a02262-055-a-1370">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-055-a-1380">from</w> <w lemma="man" pos="n2" xml:id="a02262-055-a-1390">men</w> <w lemma="to" pos="acp-p" xml:id="a02262-055-a-1400">to</w> <w lemma="beast" pos="n2" xml:id="a02262-055-a-1410">beasts</w> <pc xml:id="a02262-055-a-1420">,</pc> <w lemma="and" pos="cc" xml:id="a02262-055-a-1430">and</w> <w lemma="never" pos="av-x" xml:id="a02262-055-a-1440">never</w> <w lemma="die" pos="vvz" xml:id="a02262-055-a-1450">dies</w> <pc xml:id="a02262-055-a-1460" unit="sentence">.</pc> </l> <l xml:id="a02262-e119870"> <w lemma="as" pos="acp-p" xml:id="a02262-055-a-1470">as</w> <w lemma="pliant" pos="j" xml:id="a02262-055-a-1480">pliant</w> <w lemma="wax" pos="n1" xml:id="a02262-055-a-1490">wax</w> <w lemma="each" pos="d" xml:id="a02262-055-a-1500">each</w> <w lemma="new" pos="j" xml:id="a02262-055-a-1510">new</w> <w lemma="impression" pos="n1" xml:id="a02262-055-a-1520">impression</w> <w lemma="take" pos="vvz" xml:id="a02262-055-a-1530">takes</w> <pc xml:id="a02262-055-a-1540">;</pc> </l> <l xml:id="a02262-e119880"> <w lemma="fix" pos="vvn" xml:id="a02262-055-a-1550" reg="fixed">fixt</w> <w lemma="to" pos="acp-p" xml:id="a02262-055-a-1560">to</w> <w lemma="no" pos="d-x" xml:id="a02262-055-a-1570">no</w> <w lemma="form" pos="n1" xml:id="a02262-055-a-1580" reg="form">forme</w> <pc xml:id="a02262-055-a-1590">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-055-a-1600">but</w> <w lemma="still" pos="av" xml:id="a02262-055-a-1610">still</w> <w lemma="the" pos="d" xml:id="a02262-055-a-1620">the</w> <w lemma="old" pos="j" xml:id="a02262-055-a-1630">old</w> <w lemma="forsake" pos="vvz" xml:id="a02262-055-a-1640">forsakes</w> <pc xml:id="a02262-055-a-1650">;</pc> </l> <l xml:id="a02262-e119890"> <w lemma="yet" pos="av" xml:id="a02262-055-a-1660">yet</w> <w lemma="it" pos="pn" xml:id="a02262-055-a-1670">it</w> <w lemma="the" pos="d" xml:id="a02262-055-a-1680">the</w> <w lemma="same" pos="d" xml:id="a02262-055-a-1690">same</w> <pc xml:id="a02262-055-a-1700">:</pc> <w lemma="so" pos="av" xml:id="a02262-055-a-1710">so</w> <w lemma="soul" pos="n2" xml:id="a02262-055-a-1720" reg="souls">soules</w> <w lemma="the" pos="d" xml:id="a02262-055-a-1730">the</w> <w lemma="same" pos="d" xml:id="a02262-055-a-1740">same</w> <w lemma="abide" pos="vvi" xml:id="a02262-055-a-1750">abide</w> <pc xml:id="a02262-055-a-1760">,</pc> </l> <l xml:id="a02262-e119900"> <w xml:id="a02262-055-a-1770" pos="acp-cs" lemma="though" reg="though">'though</w> <w lemma="various" pos="j" xml:id="a02262-055-a-1780">various</w> <w lemma="figure" pos="n2" xml:id="a02262-055-a-1790">figures</w> <w lemma="their" pos="po" xml:id="a02262-055-a-1800">their</w> <w lemma="reception" pos="n1" xml:id="a02262-055-a-1810">reception</w> <w lemma="hide" pos="vvi" xml:id="a02262-055-a-1820">hide</w> <pc xml:id="a02262-055-a-1830" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e119910"> <w lemma="ovid." pos="n-ab" xml:id="a02262-055-a-1840">ovid.</w> <pc xml:id="a02262-055-a-1850" unit="sentence"/> <w lemma="met." pos="n-ab" xml:id="a02262-055-a-1860">met.</w> <w lemma="l." pos="n-ab" xml:id="a02262-055-a-1870">l.</w> <pc xml:id="a02262-055-a-1880" unit="sentence"/> <w lemma="15." pos="crd" xml:id="a02262-055-a-1890">15.</w> <pc xml:id="a02262-055-a-1900" unit="sentence"/> </bibl> <p xml:id="a02262-e119920"> <w lemma="herod" pos="n1-nn" xml:id="a02262-055-a-1910" rendition="#hi">herod</w> <w lemma="conceive" pos="vvd" xml:id="a02262-055-a-1920">conceived</w> <w lemma="that" pos="cs" xml:id="a02262-055-a-1930">that</w> <w lemma="the" pos="d" xml:id="a02262-055-a-1940">the</w> <w lemma="soul" pos="n1" xml:id="a02262-055-a-1950" reg="soul">soule</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-a-1960">of</w> <w lemma="john" pos="n1-nn" xml:id="a02262-055-a-1970" rendition="#hi" reg="john">iohn</w> <w lemma="the" pos="d" xml:id="a02262-055-a-1980">the</w> <w lemma="baptist" pos="n1" xml:id="a02262-055-a-1990" rendition="#hi">baptist</w> <pc xml:id="a02262-055-a-2000" rendition="#hi">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-055-a-2010">by</w> <w lemma="he" pos="pno" xml:id="a02262-055-a-2020">him</w> <w lemma="wicked" pos="av_j" xml:id="a02262-055-a-2030">wickedly</w> <w lemma="murder" pos="vvn" xml:id="a02262-055-a-2040">murdered</w> <pc xml:id="a02262-055-a-2050">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-055-a-2060">was</w> <w lemma="enter" pos="vvn" xml:id="a02262-055-a-2070">entered</w> <w lemma="into" pos="acp-p" xml:id="a02262-055-a-2080">into</w> <w lemma="the" pos="d" xml:id="a02262-055-a-2090">the</w> <w lemma="body" pos="n1" xml:id="a02262-055-a-2100">body</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-a-2110">of</w> <w lemma="our" pos="po" xml:id="a02262-055-a-2120">our</w> <w lemma="bless" pos="j_vn" xml:id="a02262-055-a-2130">blessed</w> <w lemma="saviour" pos="n1" xml:id="a02262-055-a-2140" rendition="#hi">saviour</w> <pc xml:id="a02262-055-a-2150" rendition="#hi">:</pc> <w lemma="and" pos="cc" xml:id="a02262-055-a-2160">and</w> <w lemma="josephus" pos="n1-nn" xml:id="a02262-055-a-2170" rendition="#hi" reg="josephus">iosephus</w> <w lemma="in" pos="acp-p" xml:id="a02262-055-a-2180">in</w> <w lemma="his" pos="po" xml:id="a02262-055-a-2190">his</w> <w lemma="oration" pos="n1" xml:id="a02262-055-a-2200">oration</w> <w lemma="to" pos="acp-p" xml:id="a02262-055-a-2210">to</w> <w lemma="his" pos="po" xml:id="a02262-055-a-2220">his</w> <w lemma="desperate" pos="j" xml:id="a02262-055-a-2230">desperate</w> <w lemma="companion" pos="n2" xml:id="a02262-055-a-2240">companions</w> <w lemma="in" pos="acp-p" xml:id="a02262-055-a-2250">in</w> <w lemma="the" pos="d" xml:id="a02262-055-a-2260">the</w> <w lemma="cave" pos="n1" xml:id="a02262-055-a-2270">cave</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-a-2280">of</w> <w lemma="jotopata" pos="n1-nn" xml:id="a02262-055-a-2290" rendition="#hi" reg="jotopata">iotopata</w> <pc xml:id="a02262-055-a-2300" rendition="#hi">:</pc> <w lemma="those" pos="d" xml:id="a02262-055-a-2310" rendition="#hi">those</w> <w lemma="poor" pos="j" xml:id="a02262-055-a-2320" rendition="#hi" reg="poor">poore</w> <w lemma="soul" pos="n2" xml:id="a02262-055-a-2330" rendition="#hi" reg="souls">soules</w> <w lemma="which" pos="crq-r" xml:id="a02262-055-a-2340" rendition="#hi">which</w> <w lemma="depart" pos="vvb" xml:id="a02262-055-a-2350" rendition="#hi">depart</w> <w lemma="from" pos="acp-p" xml:id="a02262-055-a-2360" rendition="#hi">from</w> <w lemma="this" pos="d" xml:id="a02262-055-a-2370" rendition="#hi">this</w> <pb facs="55" n="103" xml:id="a02262-055-b"/> <w lemma="life" pos="n1" xml:id="a02262-055-b-0010" rendition="#hi">life</w> <w lemma="by" pos="acp-p" xml:id="a02262-055-b-0020" rendition="#hi">by</w> <w lemma="the" pos="d" xml:id="a02262-055-b-0030" rendition="#hi">the</w> <w lemma="law" pos="n1" xml:id="a02262-055-b-0040" rendition="#hi">law</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-b-0050" rendition="#hi">of</w> <w lemma="nature" pos="n1" xml:id="a02262-055-b-0060" rendition="#hi">nature</w> <pc xml:id="a02262-055-b-0070" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-055-b-0080" rendition="#hi">and</w> <w lemma="obedient" pos="av_j" xml:id="a02262-055-b-0090" rendition="#hi">obediently</w> <w lemma="render" pos="vvi" xml:id="a02262-055-b-0100" rendition="#hi">render</w> <w lemma="what" pos="crq-r" xml:id="a02262-055-b-0110" rendition="#hi">what</w> <w lemma="from" pos="acp-p" xml:id="a02262-055-b-0120" rendition="#hi">from</w> <w lemma="god" pos="n1-nn" xml:id="a02262-055-b-0130" rendition="#hi">god</w> <w lemma="they" pos="pns" xml:id="a02262-055-b-0140" rendition="#hi">they</w> <w lemma="receive" pos="vvd" xml:id="a02262-055-b-0150" rendition="#hi">received</w> <pc xml:id="a02262-055-b-0160" rendition="#hi">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-055-b-0170" rendition="#hi">shall</w> <w lemma="by" pos="acp-p" xml:id="a02262-055-b-0180" rendition="#hi">by</w> <w lemma="he" pos="pno" xml:id="a02262-055-b-0190" rendition="#hi">him</w> <w lemma="be" pos="vvi" xml:id="a02262-055-b-0200" rendition="#hi">be</w> <w lemma="place" pos="vvn" xml:id="a02262-055-b-0210" rendition="#hi">placed</w> <w lemma="in" pos="acp-p" xml:id="a02262-055-b-0220" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="a02262-055-b-0230" rendition="#hi">the</w> <w lemma="high" pos="j-s" xml:id="a02262-055-b-0240" rendition="#hi">highest</w> <w lemma="heaven" pos="n2" xml:id="a02262-055-b-0250" rendition="#hi">heavens</w> <pc xml:id="a02262-055-b-0260" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-055-b-0270" rendition="#hi">and</w> <w lemma="from" pos="acp-p" xml:id="a02262-055-b-0280" rendition="#hi">from</w> <w lemma="thence" pos="av" xml:id="a02262-055-b-0290" rendition="#hi">thence</w> <w lemma="again" pos="av" xml:id="a02262-055-b-0300" rendition="#hi" reg="again">againe</w> <pc xml:id="a02262-055-b-0310" rendition="#hi">,</pc> <w lemma="after" pos="acp-p" xml:id="a02262-055-b-0320" rendition="#hi">after</w> <w lemma="a" pos="d" xml:id="a02262-055-b-0330" rendition="#hi">a</w> <w lemma="certain" pos="j" xml:id="a02262-055-b-0340" rendition="#hi" reg="certain">certaine</w> <w lemma="revolution" pos="n1" xml:id="a02262-055-b-0350" rendition="#hi">revolution</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-b-0360" rendition="#hi">of</w> <w lemma="time" pos="n1" xml:id="a02262-055-b-0370" rendition="#hi">time</w> <pc xml:id="a02262-055-b-0380" rendition="#hi">,</pc> <w lemma="descend" pos="vvb" xml:id="a02262-055-b-0390" rendition="#hi">descend</w> <w lemma="by" pos="acp-p" xml:id="a02262-055-b-0400" rendition="#hi">by</w> <w lemma="command" pos="n1" xml:id="a02262-055-b-0410" rendition="#hi">command</w> <w lemma="to" pos="acp-cs" xml:id="a02262-055-b-0420" rendition="#hi">to</w> <w lemma="dwell" pos="vvi" xml:id="a02262-055-b-0430" rendition="#hi">dwell</w> <w lemma="in" pos="acp-p" xml:id="a02262-055-b-0440" rendition="#hi">in</w> <w lemma="chaste" pos="j" xml:id="a02262-055-b-0450" rendition="#hi">chaste</w> <w lemma="body" pos="n2" xml:id="a02262-055-b-0460" rendition="#hi">bodies</w> <pc xml:id="a02262-055-b-0470" rendition="#hi">.</pc> </p> <p xml:id="a02262-e119930"> <w lemma="vers." pos="n-ab" xml:id="a02262-055-b-0480">vers.</w> <pc xml:id="a02262-055-b-0490" unit="sentence"/> <w lemma="249." pos="crd" xml:id="a02262-055-b-0500">249.</w> <pc xml:id="a02262-055-b-0510" unit="sentence"/> <w lemma="slay" pos="j_vn" xml:id="a02262-055-b-0520" reg="slain">slaine</w> <w lemma="for" pos="acp-p" xml:id="a02262-055-b-0530">for</w> <w lemma="a" pos="d" xml:id="a02262-055-b-0540">a</w> <w lemma="dancer" pos="n1" xml:id="a02262-055-b-0550">dancer</w> <pc xml:id="a02262-055-b-0560">]</pc> <w lemma="this" pos="d" xml:id="a02262-055-b-0570">this</w> <w lemma="daughter" pos="n1" xml:id="a02262-055-b-0580">daughter</w> <w lemma="of" pos="acp-p" xml:id="a02262-055-b-0590">of</w> <w lemma="herodias" pos="n1-nn" xml:id="a02262-055-b-0600" rendition="#hi">herodias</w> <pc xml:id="a02262-055-b-0610" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-055-b-0620">as</w> <w lemma="nicephorus" pos="n1-nn" xml:id="a02262-055-b-0630" rendition="#hi">nicephorus</w> <w lemma="write" pos="vvz" xml:id="a02262-055-b-0640">writes</w> <pc xml:id="a02262-055-b-0650">,</pc> <w lemma="go" pos="vvg" xml:id="a02262-055-b-0660">going</w> <w lemma="over" pos="acp-p" xml:id="a02262-055-b-0670">over</w> <w lemma="a" pos="d" xml:id="a02262-055-b-0680">a</w> <w lemma="river" pos="n1" xml:id="a02262-055-b-0690">river</w> <w lemma="that" pos="cs" xml:id="a02262-055-b-0700">that</w> <w lemma="be" pos="vvd" xml:id="a02262-055-b-0710">was</w> <w lemma="freeze" pos="vvn" 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xml:id="a02262-056-b-0190">him</w> <w lemma="by" pos="acp-p" xml:id="a02262-056-b-0200">by</w> <w lemma="his" pos="po" xml:id="a02262-056-b-0210">his</w> <w lemma="friend" pos="n2" xml:id="a02262-056-b-0220">friends</w> <pc xml:id="a02262-056-b-0230">,</pc> <w lemma="be" pos="vvg" xml:id="a02262-056-b-0240">being</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-0250">of</w> <w lemma="a" pos="d" xml:id="a02262-056-b-0260">a</w> <w lemma="stupify" pos="j_vg" xml:id="a02262-056-b-0270" reg="stupefying">stupifying</w> <w lemma="quality" pos="n1" xml:id="a02262-056-b-0280" reg="quality">qualitie</w> <pc xml:id="a02262-056-b-0290">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-056-b-0300">to</w> <w lemma="make" pos="vvi" xml:id="a02262-056-b-0310">make</w> <w lemma="he" pos="pno" xml:id="a02262-056-b-0320">him</w> <w lemma="less" pos="av-c_d" xml:id="a02262-056-b-0330" reg="less">lesse</w> <w lemma="sensible" pos="j" xml:id="a02262-056-b-0340">sensible</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-0350">of</w> <w lemma="his" pos="po" xml:id="a02262-056-b-0360">his</w> <w lemma="torment" pos="n2" xml:id="a02262-056-b-0370">torments</w> <pc xml:id="a02262-056-b-0380" unit="sentence">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-056-b-0390">but</w> <w lemma="it" pos="pn" xml:id="a02262-056-b-0400">it</w> <w lemma="appear" pos="vvz" xml:id="a02262-056-b-0410" reg="appears">appeares</w> <w lemma="by" pos="acp-p" xml:id="a02262-056-b-0420">by</w> <w lemma="petronius" pos="n1-nn" xml:id="a02262-056-b-0430" rendition="#hi">petronius</w> <w lemma="and" pos="cc" xml:id="a02262-056-b-0440">and</w> <w lemma="pliny" pos="n1-nn" xml:id="a02262-056-b-0450" rendition="#hi">pliny</w> <pc xml:id="a02262-056-b-0460" rendition="#hi">,</pc> <w lemma="that" pos="cs" xml:id="a02262-056-b-0470">that</w> <w lemma="it" pos="pn" xml:id="a02262-056-b-0480">it</w> <w lemma="be" pos="vvd" xml:id="a02262-056-b-0490">was</w> <w lemma="a" pos="d" xml:id="a02262-056-b-0500">a</w> <w lemma="mixture" pos="n1" xml:id="a02262-056-b-0510">mixture</w> <w lemma="much" pos="av_d" xml:id="a02262-056-b-0520">much</w> <w lemma="use" pos="vvn" xml:id="a02262-056-b-0530">used</w> <w lemma="in" pos="acp-p" xml:id="a02262-056-b-0540">in</w> <w lemma="their" pos="po" xml:id="a02262-056-b-0550">their</w> <w lemma="delight" pos="n2" xml:id="a02262-056-b-0560">delights</w> <pc xml:id="a02262-056-b-0570">:</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-056-b-0580">whereof</w> <w lemma="martial" pos="j" xml:id="a02262-056-b-0590" rendition="#hi">martial</w> </p> <quote xml:id="a02262-e120000"> <l xml:id="a02262-e120010"> <w lemma="the" pos="d" xml:id="a02262-056-b-0600">the</w> <w lemma="tear" pos="n2" xml:id="a02262-056-b-0610" reg="tears">teares</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-0620">of</w> <w lemma="myrrh" pos="n1" xml:id="a02262-056-b-0630">myrrh</w> <w lemma="in" pos="acp-p" xml:id="a02262-056-b-0640">in</w> <w lemma="hot" pos="j" xml:id="a02262-056-b-0650">hot</w> <w lemma="falernum" pos="fw-la" xml:id="a02262-056-b-0660">falernum</w> <w lemma="thaw" pos="n1" xml:id="a02262-056-b-0670">thaw</w> <pc xml:id="a02262-056-b-0680">:</pc> </l> <l xml:id="a02262-e120020"> <w lemma="from" pos="acp-p" xml:id="a02262-056-b-0690">from</w> <w lemma="this" pos="d" xml:id="a02262-056-b-0700">this</w> <w lemma="the" pos="d" xml:id="a02262-056-b-0710">the</w> <w lemma="wine" pos="n1" xml:id="a02262-056-b-0720">wine</w> <w lemma="a" pos="d" xml:id="a02262-056-b-0730">a</w> <w lemma="better" pos="j-c" xml:id="a02262-056-b-0740">better</w> <w lemma="taste" pos="n1" xml:id="a02262-056-b-0750">taste</w> <w lemma="will" pos="vmb" xml:id="a02262-056-b-0760">will</w> <w lemma="draw" pos="vvi" xml:id="a02262-056-b-0770">draw</w> <pc xml:id="a02262-056-b-0780" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e120030"> <w lemma="epig." pos="n-ab" xml:id="a02262-056-b-0790">epig.</w> <w lemma="l." pos="n-ab" xml:id="a02262-056-b-0800">l.</w> <w lemma="14." pos="crd" xml:id="a02262-056-b-0810">14.</w> <pc xml:id="a02262-056-b-0820" unit="sentence"/> </bibl> <p xml:id="a02262-e120040"> <w lemma="strengthen" pos="vvg" xml:id="a02262-056-b-0830" reg="strengthening">strengthning</w> <w lemma="the" pos="d" xml:id="a02262-056-b-0840">the</w> <w lemma="body" pos="n1" xml:id="a02262-056-b-0850">body</w> <pc xml:id="a02262-056-b-0860">,</pc> <w lemma="and" pos="cc" xml:id="a02262-056-b-0870">and</w> <w lemma="refresh" pos="vvg" xml:id="a02262-056-b-0880">refreshing</w> <w lemma="the" pos="d" xml:id="a02262-056-b-0890">the</w> <w lemma="spirit" pos="n2" xml:id="a02262-056-b-0900">spirits</w> <pc xml:id="a02262-056-b-0910">;</pc> <w lemma="and" pos="cc" xml:id="a02262-056-b-0920">and</w> <w lemma="therefore" pos="av" xml:id="a02262-056-b-0930">therefore</w> <w lemma="more" pos="av-c_d" xml:id="a02262-056-b-0940">more</w> <w lemma="likely" pos="j" xml:id="a02262-056-b-0950">likely</w> <w lemma="proffer" pos="vvn" xml:id="a02262-056-b-0960">proffered</w> <w lemma="by" pos="acp-p" xml:id="a02262-056-b-0970">by</w> <w lemma="his" pos="po" xml:id="a02262-056-b-0980">his</w> <w lemma="enemy" pos="n2" xml:id="a02262-056-b-0990">enemies</w> <w lemma="to" pos="acp-cs" xml:id="a02262-056-b-1000">to</w> <w lemma="prolong" pos="vvi" xml:id="a02262-056-b-1010">prolong</w> <w lemma="his" pos="po" xml:id="a02262-056-b-1020">his</w> <w lemma="suffering" pos="n2" xml:id="a02262-056-b-1030">sufferings</w> <pc xml:id="a02262-056-b-1040">.</pc> </p> <p xml:id="a02262-e120050"> <w lemma="vers." pos="n-ab" xml:id="a02262-056-b-1050">vers.</w> <pc xml:id="a02262-056-b-1060" unit="sentence"/> <w lemma="81." pos="crd" xml:id="a02262-056-b-1070">81.</w> <pc xml:id="a02262-056-b-1080" unit="sentence"/> <w lemma="his" pos="po" xml:id="a02262-056-b-1090">his</w> <w lemma="inward" pos="j" xml:id="a02262-056-b-1100">inward</w> <w lemma="robe" pos="n1" xml:id="a02262-056-b-1110">robe</w> <pc xml:id="a02262-056-b-1120">]</pc> <w lemma="there" pos="av" xml:id="a02262-056-b-1130">there</w> <w lemma="be" pos="vvi" xml:id="a02262-056-b-1140">be</w> <pc xml:id="a02262-056-b-1150">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-056-b-1160">who</w> <w lemma="write" pos="vvb" xml:id="a02262-056-b-1170">write</w> <w lemma="that" pos="cs" xml:id="a02262-056-b-1180">that</w> <w lemma="this" pos="d" xml:id="a02262-056-b-1190">this</w> <w lemma="be" pos="vvd" xml:id="a02262-056-b-1200">was</w> <w lemma="weave" pos="vvn" xml:id="a02262-056-b-1210">woven</w> <w lemma="by" pos="acp-p" xml:id="a02262-056-b-1220">by</w> <w lemma="the" pos="d" xml:id="a02262-056-b-1230">the</w> <w lemma="virgin" pos="n1" xml:id="a02262-056-b-1240" rendition="#hi">virgin</w> <w lemma="mary" pos="n1-nn" xml:id="a02262-056-b-1250" rendition="#hi">mary</w> <pc xml:id="a02262-056-b-1260" rendition="#hi">:</pc> <w lemma="and" pos="cc" xml:id="a02262-056-b-1270">and</w> <w lemma="we" pos="pns" xml:id="a02262-056-b-1280">we</w> <w lemma="read" pos="vvb" xml:id="a02262-056-b-1290" reg="read">reade</w> <w lemma="in" pos="acp-p" xml:id="a02262-056-b-1300">in</w> <w lemma="the" pos="d" xml:id="a02262-056-b-1310">the</w> <w lemma="scripture" pos="n2" xml:id="a02262-056-b-1320">scriptures</w> <pc xml:id="a02262-056-b-1330">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-056-b-1340">as</w> <w lemma="frequent" pos="av_j" xml:id="a02262-056-b-1350">frequently</w> <w lemma="in" pos="acp-p" xml:id="a02262-056-b-1360">in</w> <w lemma="homer" pos="n1-nn" xml:id="a02262-056-b-1370" rendition="#hi">homer</w> <w lemma="and" pos="cc" xml:id="a02262-056-b-1380">and</w> <w lemma="other" pos="d" xml:id="a02262-056-b-1390">other</w> <w lemma="author" pos="n2" xml:id="a02262-056-b-1400">authors</w> <pc xml:id="a02262-056-b-1410">,</pc> <w lemma="that" pos="cs" xml:id="a02262-056-b-1420">that</w> <w lemma="woman" pos="n2" xml:id="a02262-056-b-1430">women</w> <pc xml:id="a02262-056-b-1440">,</pc> <w lemma="and" pos="cc" xml:id="a02262-056-b-1450">and</w> <w lemma="those" pos="d" xml:id="a02262-056-b-1460">those</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-1470">of</w> <w lemma="the" pos="d" xml:id="a02262-056-b-1480">the</w> <w lemma="high" pos="j-s" xml:id="a02262-056-b-1490">highest</w> <w lemma="quality" pos="n1" xml:id="a02262-056-b-1500" reg="quality">qualitie</w> <pc xml:id="a02262-056-b-1510">,</pc> <w lemma="usual" pos="av_j" xml:id="a02262-056-b-1520">usually</w> <w lemma="wrought" pos="vvn" xml:id="a02262-056-b-1530">wrought</w> <w lemma="garment" pos="n2" xml:id="a02262-056-b-1540">garments</w> <w lemma="for" pos="acp-p" xml:id="a02262-056-b-1550">for</w> <w lemma="their" pos="po" xml:id="a02262-056-b-1560">their</w> <w lemma="child" pos="n2" xml:id="a02262-056-b-1570">children</w> <w lemma="and" pos="cc" xml:id="a02262-056-b-1580">and</w> <w lemma="husband" pos="n2" xml:id="a02262-056-b-1590">husbands</w> <pc xml:id="a02262-056-b-1600">.</pc> </p> <p xml:id="a02262-e120060"> <w lemma="vers." pos="n-ab" xml:id="a02262-056-b-1610">vers.</w> <pc xml:id="a02262-056-b-1620" unit="sentence"/> <w lemma="203." pos="crd" xml:id="a02262-056-b-1630">203.</w> <pc xml:id="a02262-056-b-1640" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-056-b-1650">the</w> <w lemma="centre" pos="n1" xml:id="a02262-056-b-1660" reg="centre">center</w> <w lemma="pant" pos="vvz" xml:id="a02262-056-b-1670">pants</w> <pc xml:id="a02262-056-b-1680">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-056-b-1690" reg="etc.">&amp;c.</w> <pc xml:id="a02262-056-b-1700" unit="sentence">]</pc> <w lemma="this" pos="d" xml:id="a02262-056-b-1710">this</w> <w lemma="earthquake" pos="n1" xml:id="a02262-056-b-1720" reg="earthquake">earth-quake</w> <w lemma="proceed" pos="vvd" xml:id="a02262-056-b-1730">proceeded</w> <w lemma="not" pos="xx" xml:id="a02262-056-b-1740">not</w> <w lemma="from" pos="acp-p" xml:id="a02262-056-b-1750">from</w> <w lemma="the" pos="d" xml:id="a02262-056-b-1760">the</w> <w lemma="wind" pos="n2" xml:id="a02262-056-b-1770" reg="winds">windes</w> <w lemma="imprison" pos="vvn" xml:id="a02262-056-b-1780">imprisoned</w> <w lemma="in" pos="acp-p" xml:id="a02262-056-b-1790">in</w> <w lemma="the" pos="d" xml:id="a02262-056-b-1800">the</w> <w lemma="bowel" pos="n2" xml:id="a02262-056-b-1810">bowels</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-1820">of</w> <w lemma="the" pos="d" xml:id="a02262-056-b-1830">the</w> <w lemma="earth" pos="n1" xml:id="a02262-056-b-1840">earth</w> <pc xml:id="a02262-056-b-1850">,</pc> <w lemma="struggle" pos="vvg" xml:id="a02262-056-b-1860" reg="struggling">strugling</w> <w lemma="to" pos="acp-cs" xml:id="a02262-056-b-1870">to</w> <w lemma="break" pos="vvi" xml:id="a02262-056-b-1880">break</w> <w lemma="forth" pos="av" xml:id="a02262-056-b-1890">forth</w> <pc xml:id="a02262-056-b-1900">,</pc> <w lemma="or" pos="cc" xml:id="a02262-056-b-1910">or</w> <w lemma="from" pos="acp-p" xml:id="a02262-056-b-1920">from</w> <w lemma="any" pos="d" xml:id="a02262-056-b-1930">any</w> <w lemma="other" pos="d" xml:id="a02262-056-b-1940">other</w> <w lemma="natural" pos="j" xml:id="a02262-056-b-1950" reg="natural">naturall</w> <w lemma="cause" pos="n1" xml:id="a02262-056-b-1960">cause</w> <pc xml:id="a02262-056-b-1970">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-056-b-1980">but</w> <w lemma="by" pos="acp-p" xml:id="a02262-056-b-1990">by</w> <w lemma="the" pos="d" xml:id="a02262-056-b-2000">the</w> <w lemma="immediate" pos="j" xml:id="a02262-056-b-2010">immediate</w> <w lemma="singer" pos="n1" xml:id="a02262-056-b-2020">singer</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-2030">of</w> <w lemma="god" pos="n1-nn" xml:id="a02262-056-b-2040">god</w> <pc xml:id="a02262-056-b-2050">.</pc> </p> <p xml:id="a02262-e120070"> <w lemma="vers." pos="n-ab" xml:id="a02262-056-b-2060">vers.</w> <pc xml:id="a02262-056-b-2070" unit="sentence"/> <w lemma="205." pos="crd" xml:id="a02262-056-b-2080">205.</w> <pc xml:id="a02262-056-b-2090" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-056-b-2100">the</w> <w lemma="sun" pos="n1" xml:id="a02262-056-b-2110" reg="sun">sunne</w> <w lemma="affright" pos="vvn" xml:id="a02262-056-b-2120">affrighted</w> <w lemma="hide" pos="vvz" xml:id="a02262-056-b-2130">hides</w> <pc xml:id="a02262-056-b-2140">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-056-b-2150" reg="etc.">&amp;c.</w> <pc xml:id="a02262-056-b-2160" unit="sentence">]</pc> <w lemma="miraculous" pos="j" xml:id="a02262-056-b-2170">miraculous</w> <pc xml:id="a02262-056-b-2180">;</pc> <w lemma="without" pos="acp-p" xml:id="a02262-056-b-2190">without</w> <w lemma="the" pos="d" xml:id="a02262-056-b-2200">the</w> <w lemma="interposition" pos="n1" xml:id="a02262-056-b-2210">interposition</w> <w lemma="of" pos="acp-p" xml:id="a02262-056-b-2220">of</w> <w lemma="the" pos="d" xml:id="a02262-056-b-2230">the</w> <w lemma="moon" pos="n1" 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lemma="areopagita" pos="n1-nn" xml:id="a02262-057-a-0400" rendition="#hi">areopagita</w> <pc xml:id="a02262-057-a-0410" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-057-a-0420">who</w> <w lemma="then" pos="av" xml:id="a02262-057-a-0430">then</w> <w lemma="reside" pos="vvn" xml:id="a02262-057-a-0440">resided</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-a-0450">in</w> <w lemma="egypt" pos="n1-nn" xml:id="a02262-057-a-0460" rendition="#hi" reg="egypt">aegypt</w> <pc xml:id="a02262-057-a-0470" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-057-a-0480">and</w> <w lemma="be" pos="vvd" xml:id="a02262-057-a-0490">was</w> <w lemma="a" pos="d" xml:id="a02262-057-a-0500">an</w> <w lemma="eyewitness" pos="n1" xml:id="a02262-057-a-0510" reg="eyewitness">eye-witnesse</w> <pc xml:id="a02262-057-a-0520">.</pc> </p> <p xml:id="a02262-e120080"> <w lemma="vers." pos="n-ab" xml:id="a02262-057-a-0530">vers.</w> <pc xml:id="a02262-057-a-0540" unit="sentence"/> <w lemma="240." pos="crd" xml:id="a02262-057-a-0550">240.</w> <pc xml:id="a02262-057-a-0560" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-057-a-0570">the</w> <w lemma="greedy" pos="j" xml:id="a02262-057-a-0580">greedy</w> <w lemma="hollow" pos="n2_j" xml:id="a02262-057-a-0590" reg="hollows">hollowes</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-a-0600">of</w> <w lemma="a" pos="d" xml:id="a02262-057-a-0610">a</w> <w lemma="sponge" pos="n1" xml:id="a02262-057-a-0620" reg="sponge">spunge</w> <pc xml:id="a02262-057-a-0630">,</pc> <w lemma="etc" pos="av" xml:id="a02262-057-a-0640" reg="etc.">&amp;c</w> <pc xml:id="a02262-057-a-0650">]</pc> <w lemma="physician" pos="n2" xml:id="a02262-057-a-0660">physicians</w> <w lemma="agree" pos="vvi" xml:id="a02262-057-a-0670">agree</w> <w lemma="that" pos="d" xml:id="a02262-057-a-0680">that</w> <w lemma="vinegar" pos="n1" xml:id="a02262-057-a-0690" reg="vinegar">vineger</w> <w lemma="be" pos="vvg" xml:id="a02262-057-a-0700">being</w> <w lemma="drink" pos="vvn" xml:id="a02262-057-a-0710">drunk</w> <pc xml:id="a02262-057-a-0720">,</pc> <w lemma="or" pos="cc" xml:id="a02262-057-a-0730">or</w> <w lemma="hold" pos="vvd" xml:id="a02262-057-a-0740">held</w> <w lemma="to" pos="acp-p" xml:id="a02262-057-a-0750">to</w> <w lemma="the" pos="d" xml:id="a02262-057-a-0760">the</w> <w lemma="nose" pos="n1" xml:id="a02262-057-a-0770">nose</w> <pc xml:id="a02262-057-a-0780">,</pc> <w lemma="have" pos="vvz" xml:id="a02262-057-a-0790">hath</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-a-0800">in</w> <w lemma="it" pos="pn" xml:id="a02262-057-a-0810">it</w> <w lemma="a" pos="d" xml:id="a02262-057-a-0820">a</w> <w lemma="natural" pos="j" xml:id="a02262-057-a-0830" reg="natural">naturall</w> <w lemma="virtue" pos="n1" xml:id="a02262-057-a-0840" reg="virtue">vertue</w> <w lemma="for" pos="acp-p" xml:id="a02262-057-a-0850">for</w> <w lemma="the" pos="d" xml:id="a02262-057-a-0860">the</w> <w lemma="staunch" pos="n1_vg" 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xml:id="a02262-057-a-1660">dead</w> <pc xml:id="a02262-057-a-1670">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-057-a-1680">which</w> <w lemma="enter" pos="vvd" xml:id="a02262-057-a-1690" reg="entered">entred</w> <w lemma="the" pos="d" xml:id="a02262-057-a-1700">the</w> <w lemma="city" pos="n1" xml:id="a02262-057-a-1710">city</w> <w lemma="from" pos="acp-p" xml:id="a02262-057-a-1720">from</w> <w lemma="their" pos="po" xml:id="a02262-057-a-1730">their</w> <w lemma="grave" pos="n2" xml:id="a02262-057-a-1740">graves</w> <pc join="right" xml:id="a02262-057-a-1750">(</pc> <w lemma="for" pos="acp-cs" xml:id="a02262-057-a-1760">for</w> <w lemma="it" pos="pn" xml:id="a02262-057-a-1770">it</w> <w lemma="be" pos="vvd" xml:id="a02262-057-a-1780">was</w> <pc xml:id="a02262-057-a-1790">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-057-a-1800">as</w> <w lemma="now" pos="av" xml:id="a02262-057-a-1810">now</w> <pc xml:id="a02262-057-a-1820">,</pc> <w lemma="their" pos="po" 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xml:id="a02262-057-a-1990">assume</w> <w lemma="a" pos="d" xml:id="a02262-057-a-2000">an</w> <w lemma="airy" pos="j" xml:id="a02262-057-a-2010" reg="airy">aery</w> <pc xml:id="a02262-057-a-2020">,</pc> <w lemma="thin" pos="j" xml:id="a02262-057-a-2030" reg="thin">thinne</w> <w lemma="and" pos="cc" xml:id="a02262-057-a-2040">and</w> <w lemma="fluxative" pos="j" xml:id="a02262-057-a-2050">fluxative</w> <w lemma="body" pos="n1" xml:id="a02262-057-a-2060">body</w> <pc xml:id="a02262-057-a-2070">,</pc> <w lemma="condense" pos="vvn" xml:id="a02262-057-a-2080">condensed</w> <w lemma="by" pos="acp-p" xml:id="a02262-057-a-2090">by</w> <w lemma="cold" pos="j" xml:id="a02262-057-a-2100">cold</w> <pc xml:id="a02262-057-a-2110">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-057-a-2120">but</w> <w lemma="dissipate" pos="vvn" xml:id="a02262-057-a-2130">dissipated</w> <w lemma="by" pos="acp-p" xml:id="a02262-057-a-2140">by</w> <w lemma="heat" pos="n1" xml:id="a02262-057-a-2150" reg="heat">heate</w> <pc xml:id="a02262-057-a-2160">,</pc> <w lemma="and" pos="cc" xml:id="a02262-057-a-2170">and</w> <w lemma="therefore" pos="av" xml:id="a02262-057-a-2180">therefore</w> <w lemma="only" pos="av_j" xml:id="a02262-057-a-2190" reg="only">onely</w> <w lemma="appear" pos="vvi" xml:id="a02262-057-a-2200" reg="appear">appeare</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-a-2210">in</w> <w lemma="the" pos="d" xml:id="a02262-057-a-2220">the</w> <w lemma="night" pos="n1" xml:id="a02262-057-a-2230">night</w> <w lemma="time" pos="n1" xml:id="a02262-057-a-2240">time</w> <pc xml:id="a02262-057-a-2250" unit="sentence">.</pc> <w lemma="which" pos="crq-r" xml:id="a02262-057-a-2260">which</w> <w lemma="virgil" pos="n1-nn" xml:id="a02262-057-a-2270" rendition="#hi">virgil</w> <w lemma="intimate" pos="vvz" xml:id="a02262-057-a-2280">intimates</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-a-2290">in</w> <w lemma="the" pos="d" xml:id="a02262-057-a-2300">the</w> <w lemma="ghost" pos="n1" xml:id="a02262-057-a-2310">ghost</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-a-2320">of</w> <w lemma="anchises" pos="n1-nn" xml:id="a02262-057-a-2330" rendition="#hi">anchises</w> <pc xml:id="a02262-057-a-2340" rendition="#hi">:</pc> </p> <quote xml:id="a02262-e120100"> <l xml:id="a02262-e120110"> <w lemma="and" pos="cc" xml:id="a02262-057-a-2350">and</w> <w lemma="now" pos="av" xml:id="a02262-057-a-2360">now</w> <w lemma="farewell" pos="uh_n" xml:id="a02262-057-a-2370">farewell</w> <pc xml:id="a02262-057-a-2380">:</pc> <w lemma="the" pos="d" xml:id="a02262-057-a-2390">the</w> <w lemma="humid" pos="j" xml:id="a02262-057-a-2400">humid</w> <w lemma="night" pos="n1" xml:id="a02262-057-a-2410">night</w> <w lemma="descend" pos="vvz" xml:id="a02262-057-a-2420">descends</w> <pc xml:id="a02262-057-a-2430">;</pc> </l> <l xml:id="a02262-e120120"> <w lemma="i" pos="pns" xml:id="a02262-057-a-2440">i</w> <w lemma="send" pos="vvd" xml:id="a02262-057-a-2450">sent</w> <w lemma="day" pos="n1" xml:id="a02262-057-a-2460" type="contract1" reg="day">day</w> <w xml:id="a02262-057-a-2460c" type="contract2" lemma="be" pos="vvz" reg="'s" join="left">'s</w> <w lemma="breathe" pos="vvb" xml:id="a02262-057-a-2470" reg="breathe">breath</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-a-2480">in</w> <w lemma="his" pos="po" xml:id="a02262-057-a-2490">his</w> <w lemma="too-swift" pos="j" xml:id="a02262-057-a-2500">too-swift</w> <w lemma="repair" pos="n1" xml:id="a02262-057-a-2510" reg="repair">repaire</w> <pc xml:id="a02262-057-a-2520" unit="sentence">.</pc> </l> <l xml:id="a02262-e120130"> <w lemma="this" pos="d" xml:id="a02262-057-a-2530">this</w> <w lemma="say" pos="vvd" xml:id="a02262-057-a-2540">said</w> <pc xml:id="a02262-057-a-2550">,</pc> <w lemma="like" pos="j" xml:id="a02262-057-a-2560">like</w> <w lemma="smoke" pos="n1" xml:id="a02262-057-a-2570" reg="smoke">smoak</w> <pc xml:id="a02262-057-a-2580">,</pc> <w lemma="he" pos="pns" xml:id="a02262-057-a-2590">he</w> <w lemma="vanish" pos="vvz" xml:id="a02262-057-a-2600" reg="vanisheth">vanisneth</w> <w lemma="to" pos="acp-p" xml:id="a02262-057-a-2610">to</w> <w lemma="air" pos="n1" xml:id="a02262-057-a-2620" reg="air">aire</w> <pc xml:id="a02262-057-a-2630">.</pc> </l> </quote> <bibl xml:id="a02262-e120140"> <w lemma="aen." pos="n-ab" xml:id="a02262-057-a-2640">aen.</w> <w lemma="l." pos="n-ab" xml:id="a02262-057-a-2650">l.</w> <w lemma="12." pos="crd" xml:id="a02262-057-a-2660">12.</w> <pc xml:id="a02262-057-a-2670" unit="sentence"/> </bibl> <pb facs="57" n="107" xml:id="a02262-057-b"/> <p xml:id="a02262-e120150"> <w lemma="ver." pos="n-ab" xml:id="a02262-057-b-0010">ver.</w> <pc xml:id="a02262-057-b-0020" unit="sentence"/> <w lemma="259" pos="crd" xml:id="a02262-057-b-0030">259</w> <w lemma="the" pos="d" xml:id="a02262-057-b-0040">the</w> <w lemma="cleave" pos="j_vg" xml:id="a02262-057-b-0050">cleaving</w> <w lemma="rock" pos="n2" xml:id="a02262-057-b-0060">rocks</w> <pc xml:id="a02262-057-b-0070">]</pc> <w lemma="the" pos="d" xml:id="a02262-057-b-0080">the</w> <w lemma="rock" pos="n1" xml:id="a02262-057-b-0090">rock</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-0100">of</w> <w lemma="mount" pos="n1" xml:id="a02262-057-b-0110" rendition="#hi">mount</w> <w lemma="calvary" pos="n1-nn" xml:id="a02262-057-b-0120" rendition="#hi">calvary</w> <w lemma="be" pos="vvd" xml:id="a02262-057-b-0130">was</w> <w lemma="rend" pos="vvn" xml:id="a02262-057-b-0140">rent</w> <w lemma="by" pos="acp-p" xml:id="a02262-057-b-0150">by</w> <w lemma="that" pos="d" xml:id="a02262-057-b-0160">that</w> <w lemma="earthquake" pos="n1" xml:id="a02262-057-b-0170" reg="earthquake">earth-quake</w> <w lemma="from" pos="acp-p" xml:id="a02262-057-b-0180">from</w> <w lemma="the" pos="d" xml:id="a02262-057-b-0190">the</w> <w lemma="top" pos="n1" xml:id="a02262-057-b-0200">top</w> <w lemma="to" pos="acp-p" xml:id="a02262-057-b-0210">to</w> <w lemma="the" pos="d" xml:id="a02262-057-b-0220">the</w> <w lemma="bottom" pos="n1" xml:id="a02262-057-b-0230" reg="bottom">bottome</w> <pc xml:id="a02262-057-b-0240">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-057-b-0250">which</w> <w lemma="at" pos="acp-p" xml:id="a02262-057-b-0260">at</w> <w lemma="this" pos="d" xml:id="a02262-057-b-0270">this</w> <w lemma="day" pos="n1" xml:id="a02262-057-b-0280">day</w> <w lemma="be" pos="vvz" xml:id="a02262-057-b-0290">is</w> <w lemma="to" pos="acp-cs" xml:id="a02262-057-b-0300">to</w> <w lemma="be" pos="vvi" xml:id="a02262-057-b-0310">be</w> <w lemma="see" pos="vvn" xml:id="a02262-057-b-0320" reg="seen">seene</w> <pc xml:id="a02262-057-b-0330">:</pc> <w lemma="the" pos="d" xml:id="a02262-057-b-0340">the</w> <w lemma="rupture" pos="n1" xml:id="a02262-057-b-0350">rupture</w> <w lemma="such" pos="d" xml:id="a02262-057-b-0360">such</w> <w lemma="as" pos="acp-cs" xml:id="a02262-057-b-0370">as</w> <w lemma="art" pos="n1" xml:id="a02262-057-b-0380">art</w> <w lemma="can" pos="vmd" xml:id="a02262-057-b-0390">could</w> <w lemma="have" pos="vvi" xml:id="a02262-057-b-0400">have</w> <w lemma="no" pos="d-x" xml:id="a02262-057-b-0410">no</w> <w lemma="hand" pos="n1" xml:id="a02262-057-b-0420">hand</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-b-0430">in</w> <pc xml:id="a02262-057-b-0440">;</pc> <w lemma="each" pos="d" xml:id="a02262-057-b-0450">each</w> <w lemma="side" pos="n1" xml:id="a02262-057-b-0460">side</w> <w lemma="answerable" pos="j" xml:id="a02262-057-b-0470">answerable</w> <w lemma="ragged" pos="j" xml:id="a02262-057-b-0480">ragged</w> <pc xml:id="a02262-057-b-0490">,</pc> <w lemma="and" pos="cc" xml:id="a02262-057-b-0500">and</w> <w lemma="there" pos="av" xml:id="a02262-057-b-0510">there</w> <w lemma="where" pos="crq-cs" xml:id="a02262-057-b-0520">where</w> <w lemma="unaccessible" pos="j" xml:id="a02262-057-b-0530">unaccessible</w> <w lemma="to" pos="acp-p" xml:id="a02262-057-b-0540">to</w> <w lemma="the" pos="d" xml:id="a02262-057-b-0550">the</w> <w lemma="workman" pos="n1" xml:id="a02262-057-b-0560">workman</w> <pc xml:id="a02262-057-b-0570" unit="sentence">.</pc> </p> <p xml:id="a02262-e120160"> <w lemma="verse" pos="n1" xml:id="a02262-057-b-0580" reg="verse">vers</w> <w lemma="263." pos="crd" xml:id="a02262-057-b-0590">263.</w> <pc xml:id="a02262-057-b-0600" unit="sentence"/> <w lemma="old" pos="j" xml:id="a02262-057-b-0610">old</w> <w lemma="chaos" pos="n1" xml:id="a02262-057-b-0620">chaos</w> <w lemma="now" pos="av" xml:id="a02262-057-b-0630">now</w> <w lemma="return" pos="n2" xml:id="a02262-057-b-0640" reg="returns">returnes</w> <pc xml:id="a02262-057-b-0650">]</pc> <w lemma="that" pos="cs" xml:id="a02262-057-b-0660">that</w> <w lemma="confuse" pos="j_vn" xml:id="a02262-057-b-0670">confused</w> <w lemma="mass" pos="n1" xml:id="a02262-057-b-0680" reg="mass">masse</w> <pc xml:id="a02262-057-b-0690">,</pc> <w lemma="out" pos="av" xml:id="a02262-057-b-0700">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-0710">of</w> <w lemma="which" pos="crq-r" xml:id="a02262-057-b-0720">which</w> <w lemma="god" pos="n1-nn" xml:id="a02262-057-b-0730">god</w> <w lemma="create" pos="vvd" xml:id="a02262-057-b-0740">created</w> <w lemma="the" pos="d" xml:id="a02262-057-b-0750">the</w> <w lemma="beautiful" pos="j" xml:id="a02262-057-b-0760" reg="beautiful">beautifull</w> <w lemma="world" pos="n1" xml:id="a02262-057-b-0770">world</w> <pc xml:id="a02262-057-b-0780">:</pc> <w lemma="into" pos="acp-p" xml:id="a02262-057-b-0790">into</w> <w lemma="which" pos="crq-r" xml:id="a02262-057-b-0800">which</w> <w lemma="it" pos="pn" xml:id="a02262-057-b-0810">it</w> <w lemma="be" pos="vvd" xml:id="a02262-057-b-0820">was</w> <w lemma="imagine" pos="vvn" xml:id="a02262-057-b-0830">imagined</w> <w lemma="that" pos="cs" xml:id="a02262-057-b-0840">that</w> <w lemma="it" pos="pn" xml:id="a02262-057-b-0850">it</w> <w lemma="shall" pos="vmd" xml:id="a02262-057-b-0860">should</w> <w lemma="be" pos="vvi" xml:id="a02262-057-b-0870">be</w> <w lemma="again" pos="av" xml:id="a02262-057-b-0880" reg="again">againe</w> <w lemma="reduce" pos="vvn" xml:id="a02262-057-b-0890">reduced</w> <pc xml:id="a02262-057-b-0900" unit="sentence">.</pc> </p> <quote xml:id="a02262-e120170"> <l xml:id="a02262-e120180"> <w lemma="the" pos="d" xml:id="a02262-057-b-0910">the</w> <w lemma="age" pos="j_vn" xml:id="a02262-057-b-0920">aged</w> <w lemma="world" pos="n1" xml:id="a02262-057-b-0930">world</w> <pc xml:id="a02262-057-b-0940">,</pc> <w lemma="dissolve" pos="vvn" xml:id="a02262-057-b-0950">dissolved</w> <w lemma="by" pos="acp-p" xml:id="a02262-057-b-0960">by</w> <w lemma="the" pos="d" xml:id="a02262-057-b-0970">the</w> <w lemma="last" pos="ord" xml:id="a02262-057-b-0980">last</w> </l> <l xml:id="a02262-e120190"> <w lemma="and" pos="cc" xml:id="a02262-057-b-0990">and</w> <w lemma="fatal" pos="j" xml:id="a02262-057-b-1000" reg="fatal">fatall</w> <w lemma="hour" pos="n1" xml:id="a02262-057-b-1010" reg="hour">houre</w> <pc xml:id="a02262-057-b-1020">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-057-b-1030">shall</w> <w lemma="to" pos="acp-p" xml:id="a02262-057-b-1040">to</w> <w lemma="old" pos="j" xml:id="a02262-057-b-1050">old</w> <w lemma="chaos" pos="n1" xml:id="a02262-057-b-1060">chaos</w> <w lemma="haste" pos="n1" xml:id="a02262-057-b-1070" reg="haste">hast</w> <pc xml:id="a02262-057-b-1080" unit="sentence">.</pc> </l> <l xml:id="a02262-e120200"> <w lemma="star" pos="n2" xml:id="a02262-057-b-1090">stars</w> <pc xml:id="a02262-057-b-1100">,</pc> <w lemma="justle" pos="j_vg" xml:id="a02262-057-b-1110">justling</w> <w lemma="star" pos="n2" xml:id="a02262-057-b-1120">stars</w> <pc xml:id="a02262-057-b-1130">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-057-b-1140">shall</w> <w lemma="in" pos="acp-p" xml:id="a02262-057-b-1150">in</w> <w lemma="the" pos="d" xml:id="a02262-057-b-1160">the</w> <w lemma="deep" pos="j" xml:id="a02262-057-b-1170" reg="deep">deepe</w> <w lemma="confound" pos="vvi" xml:id="a02262-057-b-1180">confound</w> </l> <l xml:id="a02262-e120210"> <w lemma="their" pos="po" xml:id="a02262-057-b-1190">their</w> <w lemma="radiant" pos="j" xml:id="a02262-057-b-1200">radiant</w> <w lemma="fire" pos="n2" xml:id="a02262-057-b-1210">fires</w> <pc xml:id="a02262-057-b-1220">:</pc> <w lemma="the" pos="d" xml:id="a02262-057-b-1230">the</w> <w lemma="land" pos="n1" xml:id="a02262-057-b-1240">land</w> <w lemma="shall" pos="vmb" xml:id="a02262-057-b-1250">shall</w> <w lemma="give" pos="vvi" xml:id="a02262-057-b-1260">give</w> <w lemma="no" pos="d-x" xml:id="a02262-057-b-1270">no</w> <w lemma="bound" pos="n1" xml:id="a02262-057-b-1280">bound</w> </l> <l xml:id="a02262-e120220"> <w lemma="to" pos="acp-p" xml:id="a02262-057-b-1290">to</w> <w lemma="swallow" pos="j_vg" xml:id="a02262-057-b-1300">swallowing</w> <w lemma="sea" pos="n2" xml:id="a02262-057-b-1310">seas</w> <pc xml:id="a02262-057-b-1320">:</pc> <w lemma="the" pos="d" xml:id="a02262-057-b-1330">the</w> <w lemma="moon" pos="n1" xml:id="a02262-057-b-1340" reg="moon">moone</w> <w lemma="shall" pos="vmb" xml:id="a02262-057-b-1350">shall</w> <w lemma="cross" pos="vvi" xml:id="a02262-057-b-1360" reg="cross">crosse</w> <w lemma="the" pos="d" xml:id="a02262-057-b-1370">the</w> <w lemma="sun" pos="n1" xml:id="a02262-057-b-1380">sun</w> <pc xml:id="a02262-057-b-1390">,</pc> </l> <l xml:id="a02262-e120230"> <w lemma="with" pos="acp-p" xml:id="a02262-057-b-1400">with</w> <w lemma="scorn" pos="n1" xml:id="a02262-057-b-1410" reg="scorn">scorne</w> <w lemma="that" pos="cs" xml:id="a02262-057-b-1420">that</w> <w lemma="her" pos="po" xml:id="a02262-057-b-1430">her</w> <w lemma="swift" pos="j" xml:id="a02262-057-b-1440">swift</w> <w lemma="wheel" pos="n2" xml:id="a02262-057-b-1450" reg="wheels">wheeles</w> <w lemma="oblique" pos="av_j" xml:id="a02262-057-b-1460">obliquely</w> <w lemma="run" pos="vvn" xml:id="a02262-057-b-1470">run</w> <pc xml:id="a02262-057-b-1480">,</pc> </l> <l xml:id="a02262-e120240"> <w lemma="day" pos="n1g" xml:id="a02262-057-b-1490" reg="day's">dayes</w> <w lemma="throne" pos="n1" xml:id="a02262-057-b-1500">throne</w> <w lemma="aspire" pos="vvg" xml:id="a02262-057-b-1510">aspiring</w> <pc xml:id="a02262-057-b-1520" unit="sentence">.</pc> <w lemma="discord" pos="n1" xml:id="a02262-057-b-1530">discord</w> <w lemma="then" pos="av" xml:id="a02262-057-b-1540">then</w> <w lemma="shall" pos="vmb" xml:id="a02262-057-b-1550">shall</w> <w lemma="rend" pos="vvi" xml:id="a02262-057-b-1560">rend</w> </l> <l xml:id="a02262-e120250"> <w lemma="the" pos="d" xml:id="a02262-057-b-1570">the</w> <w lemma="world" pos="n1g" xml:id="a02262-057-b-1580" reg="world's">worlds</w> <w lemma="crack" pos="vvn" xml:id="a02262-057-b-1590" reg="cracked">crackt</w> <w lemma="frame" pos="n1" xml:id="a02262-057-b-1600">frame</w> <pc xml:id="a02262-057-b-1610">,</pc> <w lemma="and" pos="cc" xml:id="a02262-057-b-1620">and</w> <w lemma="nature" pos="n1g" xml:id="a02262-057-b-1630" reg="nature's">natures</w> <w lemma="concord" pos="n1" xml:id="a02262-057-b-1640">concord</w> <w lemma="end" pos="n1" xml:id="a02262-057-b-1650">end</w> <pc xml:id="a02262-057-b-1660" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e120260"> <w lemma="lucan" pos="n1-nn" xml:id="a02262-057-b-1670">lucan</w> <pc xml:id="a02262-057-b-1680">.</pc> <w lemma="l." pos="n-ab" xml:id="a02262-057-b-1690">l.</w> <w lemma="4." pos="crd" xml:id="a02262-057-b-1700">4.</w> <pc xml:id="a02262-057-b-1710" unit="sentence"/> </bibl> <p xml:id="a02262-e120270"> <w lemma="but" pos="acp-cc" xml:id="a02262-057-b-1720">but</w> <w lemma="many" pos="d" xml:id="a02262-057-b-1730">many</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-1740">of</w> <w lemma="our" pos="po" xml:id="a02262-057-b-1750">our</w> <w lemma="divine" pos="n2_j" xml:id="a02262-057-b-1760">divines</w> <w lemma="be" pos="vvb" xml:id="a02262-057-b-1770">are</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-1780">of</w> <w lemma="opinion" pos="n1" xml:id="a02262-057-b-1790">opinion</w> <pc xml:id="a02262-057-b-1800">,</pc> <w lemma="that" pos="cs" xml:id="a02262-057-b-1810">that</w> <w lemma="the" pos="d" xml:id="a02262-057-b-1820">the</w> <w lemma="world" pos="n1" xml:id="a02262-057-b-1830">world</w> <w lemma="shall" pos="vmb" xml:id="a02262-057-b-1840">shall</w> <w lemma="neither" pos="av-x_d" xml:id="a02262-057-b-1850">neither</w> <w lemma="be" pos="vvi" xml:id="a02262-057-b-1860">be</w> <w lemma="dissolve" pos="vvn" xml:id="a02262-057-b-1870">dissolved</w> <w lemma="nor" pos="cc-x" xml:id="a02262-057-b-1880">nor</w> <w lemma="annihilate" pos="vvn" xml:id="a02262-057-b-1890" reg="annihilated">anihilated</w> <pc xml:id="a02262-057-b-1900">:</pc> <w lemma="strengthen" pos="vvg" xml:id="a02262-057-b-1910" reg="strengthening">strengthning</w> <w lemma="their" pos="po" xml:id="a02262-057-b-1920">their</w> <w lemma="assertion" pos="n1" xml:id="a02262-057-b-1930">assertion</w> <w lemma="out" pos="av" xml:id="a02262-057-b-1940">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-1950">of</w> <w lemma="the" pos="d" xml:id="a02262-057-b-1960">the</w> <w lemma="eight" pos="ord" xml:id="a02262-057-b-1970">eighth</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-1980">of</w> <w lemma="the" pos="d" xml:id="a02262-057-b-1990">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-057-b-2000" rendition="#hi" reg="romans">romanes</w> <pc xml:id="a02262-057-b-2010" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-057-b-2020">and</w> <w lemma="other" pos="d" xml:id="a02262-057-b-2030">other</w> <w lemma="place" pos="n2" xml:id="a02262-057-b-2040">places</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-2050">of</w> <w lemma="scripture" pos="n1" xml:id="a02262-057-b-2060">scripture</w> <pc xml:id="a02262-057-b-2070">.</pc> </p> <p xml:id="a02262-e120280"> <w lemma="ver." pos="n-ab" xml:id="a02262-057-b-2080">ver.</w> <pc xml:id="a02262-057-b-2090" unit="sentence"/> <w lemma="238." pos="crd" xml:id="a02262-057-b-2100">238.</w> <pc xml:id="a02262-057-b-2110" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-057-b-2120" reg="th'" type="contract1">th'</w> <w xml:id="a02262-057-b-2120c" type="contract2" lemma="amaze" pos="j_vn" reg="amazed" join="left">amaz'd</w> <w lemma="centurion" pos="n1" xml:id="a02262-057-b-2130">centurion</w> <pc xml:id="a02262-057-b-2140">]</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-057-b-2150">to</w> <w lemma="this" pos="d" xml:id="a02262-057-b-2160">this</w> <w lemma="centurion" pos="n1" xml:id="a02262-057-b-2170">centurion</w> <pc xml:id="a02262-057-b-2180">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-057-b-2190">who</w> <w lemma="profess" pos="vvd" xml:id="a02262-057-b-2200">professed</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-057-b-2210">christ</w> <w lemma="to" pos="acp-cs" xml:id="a02262-057-b-2220">to</w> <w lemma="be" pos="vvi" xml:id="a02262-057-b-2230">be</w> <w lemma="the" pos="d" xml:id="a02262-057-b-2240">the</w> <w lemma="son" pos="n1" xml:id="a02262-057-b-2250" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-2260">of</w> <w lemma="god" pos="n1-nn" xml:id="a02262-057-b-2270">god</w> <pc xml:id="a02262-057-b-2280">,</pc> <w lemma="they" pos="pns" xml:id="a02262-057-b-2290">they</w> <w lemma="give" pos="vvb" xml:id="a02262-057-b-2300">give</w> <w lemma="the" pos="d" xml:id="a02262-057-b-2310">the</w> <w lemma="name" pos="n1" xml:id="a02262-057-b-2320">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-2330">of</w> <w lemma="longinus" pos="n1-nn" xml:id="a02262-057-b-2340" rendition="#hi">longinus</w> <pc xml:id="a02262-057-b-2350" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-057-b-2360">and</w> <w lemma="honour" pos="vvi" xml:id="a02262-057-b-2370">honour</w> <w lemma="he" pos="pno" xml:id="a02262-057-b-2380">him</w> <w lemma="with" pos="acp-p" xml:id="a02262-057-b-2390">with</w> <w lemma="the" pos="d" xml:id="a02262-057-b-2400">the</w> <w lemma="crown" pos="n1" xml:id="a02262-057-b-2410" reg="crown">crowne</w> <w lemma="of" pos="acp-p" xml:id="a02262-057-b-2420">of</w> <w lemma="martyrdom" pos="n1" xml:id="a02262-057-b-2430" reg="martyrdom">martyrdome</w> <pc xml:id="a02262-057-b-2440">.</pc> </p> <pb facs="58" n="108" xml:id="a02262-058-a"/> <p xml:id="a02262-e120290"> <w lemma="vers." pos="n-ab" xml:id="a02262-058-a-0010">vers.</w> <pc xml:id="a02262-058-a-0020" unit="sentence"/> <w lemma="296." pos="crd" xml:id="a02262-058-a-0030">296.</w> <pc xml:id="a02262-058-a-0040" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-058-a-0050">the</w> <w lemma="temple" pos="n2" xml:id="a02262-058-a-0060">temples</w> <w lemma="veil" pos="vvb" xml:id="a02262-058-a-0070" reg="veil">veile</w> <pc xml:id="a02262-058-a-0080">]</pc> <w lemma="describe" pos="vvn" xml:id="a02262-058-a-0090">described</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-a-0100">by</w> <w lemma="josephus" pos="n1-nn" xml:id="a02262-058-a-0110" rendition="#hi" reg="josephus">iosephus</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-0120">to</w> <w lemma="consist" pos="vvi" xml:id="a02262-058-a-0130">consist</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-0140">of</w> <w lemma="violet" pos="n1" xml:id="a02262-058-a-0150">violet</w> <pc xml:id="a02262-058-a-0160">,</pc> <w lemma="purple" pos="j" xml:id="a02262-058-a-0170">purple</w> <pc xml:id="a02262-058-a-0180">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-a-0190">and</w> <w lemma="scarlet" pos="j" xml:id="a02262-058-a-0200">scarlet</w> <w lemma="silk" pos="n1" xml:id="a02262-058-a-0210" reg="silk">silke</w> <pc xml:id="a02262-058-a-0220">,</pc> <w lemma="cunning" pos="av_j" xml:id="a02262-058-a-0230">cunningly</w> <w lemma="mix" pos="vvn" xml:id="a02262-058-a-0240" reg="mixed">mixt</w> <w xml:id="a02262-058-a-0250" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="wrought" pos="vvn" xml:id="a02262-058-a-0260">wrought</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-a-0270">by</w> <w lemma="babylonian" pos="j-nn" xml:id="a02262-058-a-0280" rendition="#hi">babylonian</w> <w lemma="needle" pos="n2" xml:id="a02262-058-a-0290">needles</w> <pc xml:id="a02262-058-a-0300">:</pc> <w lemma="the" pos="d" xml:id="a02262-058-a-0310">the</w> <w lemma="colour" pos="n2" xml:id="a02262-058-a-0320">colours</w> <w lemma="contain" pos="vvg" xml:id="a02262-058-a-0330">containing</w> <w lemma="a" pos="d" xml:id="a02262-058-a-0340">a</w> <w lemma="mystical" pos="j" xml:id="a02262-058-a-0350" reg="mystical">mysticall</w> <w lemma="sense" pos="n1" xml:id="a02262-058-a-0360">sense</w> <pc xml:id="a02262-058-a-0370" unit="sentence">.</pc> <w lemma="such" pos="d" xml:id="a02262-058-a-0380">such</w> <w lemma="be" pos="vvd" xml:id="a02262-058-a-0390">was</w> <w lemma="that" pos="d" xml:id="a02262-058-a-0400">that</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-0410">of</w> <w lemma="solomon" pos="n1g-nn" xml:id="a02262-058-a-0420" rendition="#hi" reg="solomon's">solomons</w> <pc xml:id="a02262-058-a-0430" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-a-0440">and</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-0450">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-0460">the</w> <w lemma="travel" pos="j_vg" xml:id="a02262-058-a-0470">travelling</w> <w lemma="tabernacle" pos="n1" xml:id="a02262-058-a-0480">tabernacle</w> <pc xml:id="a02262-058-a-0490">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-058-a-0500">but</w> <w lemma="that" pos="cs" xml:id="a02262-058-a-0510">that</w> <w lemma="they" pos="pns" xml:id="a02262-058-a-0520">they</w> <w lemma="be" pos="vvd" xml:id="a02262-058-a-0530">were</w> <w lemma="powder" pos="vvn" xml:id="a02262-058-a-0540" reg="powdered">powdred</w> <w lemma="with" pos="acp-p" xml:id="a02262-058-a-0550">with</w> <w lemma="cherubin" pos="n2" xml:id="a02262-058-a-0560">cherubins</w> <pc xml:id="a02262-058-a-0570" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-058-a-0580">this</w> <pc xml:id="a02262-058-a-0590">,</pc> <w lemma="it" pos="pn" xml:id="a02262-058-a-0600">it</w> <w lemma="shall" pos="vmd" xml:id="a02262-058-a-0610">should</w> <w lemma="seem" pos="vvi" xml:id="a02262-058-a-0620" reg="seem">seeme</w> <pc xml:id="a02262-058-a-0630">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-058-a-0640">was</w> <w lemma="renew" pos="vvn" xml:id="a02262-058-a-0650">renewed</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-a-0660">by</w> <w lemma="herod" pos="n1-nn" xml:id="a02262-058-a-0670" rendition="#hi">herod</w> <pc xml:id="a02262-058-a-0680" rendition="#hi">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-058-a-0690">when</w> <w lemma="he" pos="pns" xml:id="a02262-058-a-0700">he</w> <w lemma="so" pos="av" xml:id="a02262-058-a-0710">so</w> <w lemma="magnificent" pos="av_j" xml:id="a02262-058-a-0720">magnificently</w> <w lemma="repair" pos="vvn" xml:id="a02262-058-a-0730">repaired</w> <w lemma="the" pos="d" xml:id="a02262-058-a-0740">the</w> <w lemma="temple" pos="n1" xml:id="a02262-058-a-0750">temple</w> <pc xml:id="a02262-058-a-0760" unit="sentence">.</pc> <w lemma="it" pos="pn" xml:id="a02262-058-a-0770">it</w> <w lemma="hang" pos="vvd" xml:id="a02262-058-a-0780">hung</w> <w lemma="before" pos="acp-p" xml:id="a02262-058-a-0790">before</w> <w lemma="the" pos="d" xml:id="a02262-058-a-0800">the</w> <w lemma="sanctum" pos="fw-la" xml:id="a02262-058-a-0810" rendition="#hi">sanctum</w> <w lemma="sanctorum" pos="fw-la" xml:id="a02262-058-a-0820" rendition="#hi">sanctorum</w> <pc xml:id="a02262-058-a-0830" rendition="#hi">;</pc> <w lemma="into" pos="acp-p" xml:id="a02262-058-a-0840">into</w> <w lemma="which" pos="crq-r" xml:id="a02262-058-a-0850">which</w> <w lemma="none" pos="pi-x" xml:id="a02262-058-a-0860">none</w> <w lemma="but" pos="acp-p" xml:id="a02262-058-a-0870">but</w> <w lemma="the" pos="d" xml:id="a02262-058-a-0880">the</w> <w lemma="high" pos="j" xml:id="a02262-058-a-0890">high</w> <w lemma="priest" pos="n1" xml:id="a02262-058-a-0900">priest</w> <pc xml:id="a02262-058-a-0910">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-a-0920">and</w> <w lemma="that" pos="cs" xml:id="a02262-058-a-0930">that</w> <w lemma="but" pos="acp-p" xml:id="a02262-058-a-0940">but</w> <w lemma="once" pos="acp-av" xml:id="a02262-058-a-0950">once</w> <w lemma="in" pos="acp-p" xml:id="a02262-058-a-0960">in</w> <w lemma="the" pos="d" xml:id="a02262-058-a-0970">the</w> <w lemma="year" pos="n1" xml:id="a02262-058-a-0980" reg="year">yeer</w> <pc xml:id="a02262-058-a-0990">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-058-a-1000">was</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-1010">to</w> <w lemma="enter" pos="vvi" xml:id="a02262-058-a-1020">enter</w> <pc xml:id="a02262-058-a-1030">:</pc> <w lemma="violate" pos="vvn" xml:id="a02262-058-a-1040">violated</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-a-1050">by</w> <w lemma="pompey" pos="n1-nn" xml:id="a02262-058-a-1060" rendition="#hi">pompey</w> <pc xml:id="a02262-058-a-1070" rendition="#hi">,</pc> <w lemma="pursue" pos="vvn" xml:id="a02262-058-a-1080">pursued</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-a-1090">by</w> <w lemma="a" pos="d" xml:id="a02262-058-a-1100">a</w> <w lemma="miserable" pos="j" xml:id="a02262-058-a-1110">miserable</w> <w lemma="destiny" pos="n1" xml:id="a02262-058-a-1120">destiny</w> <pc xml:id="a02262-058-a-1130" unit="sentence">.</pc> <w lemma="there" pos="av" xml:id="a02262-058-a-1140">there</w> <w lemma="be" pos="vvd" xml:id="a02262-058-a-1150">was</w> <w lemma="a" pos="d" xml:id="a02262-058-a-1160">an</w> <w lemma="outward" pos="j" xml:id="a02262-058-a-1170" reg="outward">out-ward</w> <w lemma="veil" pos="n1" xml:id="a02262-058-a-1180" reg="veil">veile</w> <pc xml:id="a02262-058-a-1190">,</pc> <w lemma="not" pos="xx" xml:id="a02262-058-a-1200">not</w> <w lemma="unlike" pos="acp-p" xml:id="a02262-058-a-1210">unlike</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1220">the</w> <w lemma="other" pos="pi_d" xml:id="a02262-058-a-1230">other</w> <pc xml:id="a02262-058-a-1240">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-058-a-1250">which</w> <w lemma="separate" pos="vvd" xml:id="a02262-058-a-1260">separated</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1270">the</w> <w lemma="priest" pos="n2" xml:id="a02262-058-a-1280">priests</w> <w lemma="from" pos="acp-p" xml:id="a02262-058-a-1290">from</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1300">the</w> <w lemma="people" pos="n1" xml:id="a02262-058-a-1310">people</w> <pc xml:id="a02262-058-a-1320">:</pc> <w lemma="this" pos="d" xml:id="a02262-058-a-1330">this</w> <pc xml:id="a02262-058-a-1340">,</pc> <w lemma="contrary" pos="j" xml:id="a02262-058-a-1350">contrary</w> <w lemma="to" pos="acp-p" xml:id="a02262-058-a-1360">to</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1370">the</w> <w lemma="opinion" pos="n1" xml:id="a02262-058-a-1380">opinion</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-1390">of</w> <w lemma="our" pos="po" xml:id="a02262-058-a-1400">our</w> <w lemma="author" pos="n1" xml:id="a02262-058-a-1410" reg="author">authour</w> <pc xml:id="a02262-058-a-1420">,</pc> <w lemma="baronius" pos="n1-nn" xml:id="a02262-058-a-1430" rendition="#hi">baronius</w> <w lemma="conceive" pos="vvz" xml:id="a02262-058-a-1440">conceives</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-1450">to</w> <w lemma="be" pos="vvi" xml:id="a02262-058-a-1460">be</w> <w lemma="that" pos="d" xml:id="a02262-058-a-1470">that</w> <w lemma="which" pos="crq-r" xml:id="a02262-058-a-1480">which</w> <w lemma="then" pos="av" xml:id="a02262-058-a-1490">then</w> <w lemma="rend" pos="vvn" xml:id="a02262-058-a-1500">rent</w> <w lemma="asunder" pos="av" xml:id="a02262-058-a-1510">asunder</w> <pc xml:id="a02262-058-a-1520">:</pc> <w lemma="interpret" pos="vvd" xml:id="a02262-058-a-1530">interpreted</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-1540">to</w> <w lemma="signify" pos="vvi" xml:id="a02262-058-a-1550" reg="signify">signifie</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1560">the</w> <w lemma="final" pos="j" xml:id="a02262-058-a-1570" reg="final">finall</w> <w lemma="abolish" pos="n1_vg" xml:id="a02262-058-a-1580">abolishing</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-1590">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1600">the</w> <w lemma="law" pos="n1" xml:id="a02262-058-a-1610">law</w> <w lemma="ceremonial" pos="j" xml:id="a02262-058-a-1620" reg="ceremonial">ceremoniall</w> <pc xml:id="a02262-058-a-1630" unit="sentence">.</pc> <w lemma="they" pos="pns" xml:id="a02262-058-a-1640">they</w> <w lemma="write" pos="vvb" xml:id="a02262-058-a-1650">write</w> <w lemma="that" pos="cs" xml:id="a02262-058-a-1660">that</w> <w lemma="at" pos="acp-p" xml:id="a02262-058-a-1670">at</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1680">the</w> <w lemma="tear" pos="n1_vg" xml:id="a02262-058-a-1690" reg="tearing">tearing</w> <w lemma="thereof" pos="av" xml:id="a02262-058-a-1700">thereof</w> <w lemma="a" pos="d" xml:id="a02262-058-a-1710">a</w> <w lemma="dove" pos="n1" xml:id="a02262-058-a-1720">dove</w> <w lemma="be" pos="vvd" xml:id="a02262-058-a-1730">was</w> <w lemma="see" pos="vvn" xml:id="a02262-058-a-1740" reg="seen">seene</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-1750">to</w> <w lemma="fly" pos="vvi" xml:id="a02262-058-a-1760" reg="fly">flye</w> <w lemma="out" pos="av" xml:id="a02262-058-a-1770">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-1780">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-1790">the</w> <w lemma="temple" pos="n1" xml:id="a02262-058-a-1800">temple</w> <pc xml:id="a02262-058-a-1810">.</pc> </p> <p xml:id="a02262-e120300"> <w lemma="vers." pos="n-ab" xml:id="a02262-058-a-1820">vers.</w> <pc xml:id="a02262-058-a-1830" unit="sentence"/> <w lemma="319." pos="crd" xml:id="a02262-058-a-1840">319.</w> <pc xml:id="a02262-058-a-1850" unit="sentence"/> <w lemma="or" pos="cc" xml:id="a02262-058-a-1860">or</w> <w lemma="god" pos="n1-nn" xml:id="a02262-058-a-1870">god</w> <w lemma="do" pos="vvz" xml:id="a02262-058-a-1880">doth</w> <w lemma="this" pos="d" xml:id="a02262-058-a-1890">this</w> <w lemma="abhor" pos="vvn" xml:id="a02262-058-a-1900" reg="abhorred">abhorr'd</w> <w lemma="etc" pos="n-ab" xml:id="a02262-058-a-1910" reg="etc.">&amp;c.</w> <pc xml:id="a02262-058-a-1920" unit="sentence">]</pc> <w lemma="eusebius" pos="n1-nn" xml:id="a02262-058-a-1930" rendition="#hi">eusebius</w> <pc xml:id="a02262-058-a-1940" rendition="#hi">,</pc> <w lemma="st." pos="n-ab" xml:id="a02262-058-a-1950">st.</w> <pc xml:id="a02262-058-a-1960" unit="sentence"/> <w lemma="jerome" pos="n1-nn" xml:id="a02262-058-a-1970" rendition="#hi" reg="jerome">ierome</w> <pc xml:id="a02262-058-a-1980" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-a-1990">and</w> <w lemma="other" pos="pi2_d" xml:id="a02262-058-a-2000">others</w> <w lemma="report" pos="vvb" xml:id="a02262-058-a-2010">report</w> <pc xml:id="a02262-058-a-2020">,</pc> <w lemma="that" pos="cs" xml:id="a02262-058-a-2030">that</w> <w lemma="with" pos="acp-p" xml:id="a02262-058-a-2040">with</w> <w lemma="this" pos="d" xml:id="a02262-058-a-2050">this</w> <w lemma="earthquake" pos="n1" xml:id="a02262-058-a-2060">earthquake</w> <w lemma="at" pos="acp-p" xml:id="a02262-058-a-2070">at</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2080">the</w> <w lemma="passion" pos="n1" xml:id="a02262-058-a-2090">passion</w> <pc xml:id="a02262-058-a-2100">,</pc> <w lemma="the" pos="d" xml:id="a02262-058-a-2110">the</w> <w lemma="door" pos="n2" xml:id="a02262-058-a-2120" reg="doors">doores</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-2130">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2140">the</w> <w lemma="temple" pos="n1" xml:id="a02262-058-a-2150">temple</w> <w lemma="fly" pos="vvd" xml:id="a02262-058-a-2160">flew</w> <w lemma="open" pos="j" xml:id="a02262-058-a-2170">open</w> <pc xml:id="a02262-058-a-2180">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-a-2190">and</w> <w lemma="that" pos="cs" xml:id="a02262-058-a-2200">that</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2210">the</w> <w lemma="tutelar" pos="j" xml:id="a02262-058-a-2220" reg="tutelar">tutular</w> <w lemma="angel" pos="n2" xml:id="a02262-058-a-2230">angels</w> <w lemma="be" pos="vvd" xml:id="a02262-058-a-2240">were</w> <w lemma="hear" pos="vvn" xml:id="a02262-058-a-2250">heard</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-2260">to</w> <w lemma="cry" pos="vvi" xml:id="a02262-058-a-2270">cry</w> <pc xml:id="a02262-058-a-2280">,</pc> <w lemma="let" pos="vvb" xml:id="a02262-058-a-2290" rendition="#hi">let</w> <w lemma="we" pos="pno" xml:id="a02262-058-a-2300" rendition="#hi">us</w> <w lemma="remove" pos="vvi" xml:id="a02262-058-a-2310" rendition="#hi">remove</w> <w lemma="from" pos="acp-p" xml:id="a02262-058-a-2320" rendition="#hi">from</w> <w lemma="this" pos="d" xml:id="a02262-058-a-2330" rendition="#hi">this</w> <w lemma="place" pos="n1" xml:id="a02262-058-a-2340" rendition="#hi">place</w> <pc xml:id="a02262-058-a-2350" rendition="#hi">:</pc> <w lemma="though" pos="cs" xml:id="a02262-058-a-2360">though</w> <w lemma="josephus" pos="n1-nn" xml:id="a02262-058-a-2370" rendition="#hi" reg="josephus">iosephus</w> <w lemma="refer" pos="vvb" xml:id="a02262-058-a-2380" reg="refer">referre</w> <w lemma="it" pos="pn" xml:id="a02262-058-a-2390">it</w> <w lemma="to" pos="acp-p" xml:id="a02262-058-a-2400">to</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2410">the</w> <w lemma="destruction" pos="n1" xml:id="a02262-058-a-2420">destruction</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-2430">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2440">the</w> <w lemma="temple" pos="n1" xml:id="a02262-058-a-2450">temple</w> <pc xml:id="a02262-058-a-2460">.</pc> </p> <p xml:id="a02262-e120310"> <w lemma="vers." pos="n-ab" xml:id="a02262-058-a-2470">vers.</w> <pc xml:id="a02262-058-a-2480" unit="sentence"/> <w lemma="362." pos="crd" xml:id="a02262-058-a-2490">362.</w> <pc xml:id="a02262-058-a-2500" unit="sentence"/> <w lemma="tyrian" pos="j-nn" xml:id="a02262-058-a-2510">tyrian</w> <w lemma="gades" pos="n1-nn" xml:id="a02262-058-a-2520">gades</w> <pc xml:id="a02262-058-a-2530">]</pc> <w lemma="gades" pos="n1-nn" xml:id="a02262-058-a-2540" rendition="#hi">gades</w> <pc xml:id="a02262-058-a-2550" rendition="#hi">,</pc> <w lemma="now" pos="av" xml:id="a02262-058-a-2560">now</w> <w lemma="call" pos="vvn" xml:id="a02262-058-a-2570">called</w> <w lemma="cales" pos="n1-nn" xml:id="a02262-058-a-2580" rendition="#hi">cales</w> <pc xml:id="a02262-058-a-2590" rendition="#hi">,</pc> <w lemma="a" pos="d" xml:id="a02262-058-a-2600">an</w> <w lemma="island" pos="n1" xml:id="a02262-058-a-2610" reg="island">iland</w> <w lemma="lie" pos="vvg" xml:id="a02262-058-a-2620">lying</w> <w lemma="on" pos="acp-p" xml:id="a02262-058-a-2630">on</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2640">the</w> <w lemma="south" pos="n1" xml:id="a02262-058-a-2650">south</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-2660">of</w> <w lemma="spain" pos="n1-nn" xml:id="a02262-058-a-2670" rendition="#hi" reg="spain">spaine</w> <w lemma="without" pos="acp-p" xml:id="a02262-058-a-2680">without</w> <w lemma="hercules" pos="n1g-nn" xml:id="a02262-058-a-2690" rendition="#hi" reg="hercules'">hercules</w> <w lemma="pillar" pos="n2" xml:id="a02262-058-a-2700" rendition="#hi">pillars</w> <pc xml:id="a02262-058-a-2710" rendition="#hi">,</pc> <w lemma="hold" pos="vvd" xml:id="a02262-058-a-2720">held</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-a-2730">to</w> <w lemma="be" pos="vvi" xml:id="a02262-058-a-2740">be</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2750">the</w> <w lemma="uttermost" pos="j" xml:id="a02262-058-a-2760">uttermost</w> <w lemma="confine" pos="n2" xml:id="a02262-058-a-2770">confines</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-2780">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2790">the</w> <w lemma="western" pos="j" xml:id="a02262-058-a-2800">western</w> <w lemma="world" pos="n1" xml:id="a02262-058-a-2810">world</w> <pc xml:id="a02262-058-a-2820">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-058-a-2830">was</w> <w lemma="plant" pos="vvn" xml:id="a02262-058-a-2840">planted</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-a-2850">by</w> <w lemma="a" pos="d" xml:id="a02262-058-a-2860">a</w> <w lemma="colony" pos="n1" xml:id="a02262-058-a-2870">colony</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-a-2880">of</w> <w lemma="the" pos="d" xml:id="a02262-058-a-2890">the</w> <w lemma="tyrian" pos="n2-nn_j" xml:id="a02262-058-a-2900">tyrians</w> <pc xml:id="a02262-058-a-2910">.</pc> </p> <pb facs="58" n="109" xml:id="a02262-058-b"/> <p xml:id="a02262-e120320"> <w lemma="vers." pos="n-ab" xml:id="a02262-058-b-0010">vers.</w> <pc xml:id="a02262-058-b-0020" unit="sentence"/> <w lemma="363." pos="crd" xml:id="a02262-058-b-0030">363.</w> <pc xml:id="a02262-058-b-0040" unit="sentence"/> <w lemma="as" pos="acp-p" xml:id="a02262-058-b-0050">as</w> <w lemma="yet" pos="av" xml:id="a02262-058-b-0060">yet</w> <w lemma="see" pos="vvz" xml:id="a02262-058-b-0070">sees</w> <w lemma="not" pos="xx" xml:id="a02262-058-b-0080">not</w> <w lemma="thy" pos="po" xml:id="a02262-058-b-0090">thy</w> <w lemma="pant" pos="j_vg" xml:id="a02262-058-b-0100">panting</w> <w lemma="horse" pos="n2" xml:id="a02262-058-b-0110">horses</w> <pc xml:id="a02262-058-b-0120">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-058-b-0130" reg="etc.">&amp;c.</w> <pc xml:id="a02262-058-b-0140" unit="sentence">]</pc> <w lemma="a" pos="d" xml:id="a02262-058-b-0150">a</w> <w lemma="chariot" pos="n1" xml:id="a02262-058-b-0160" reg="chariot">charriot</w> <w lemma="and" pos="cc" xml:id="a02262-058-b-0170">and</w> <w lemma="horse" pos="n2" xml:id="a02262-058-b-0180">horses</w> <w lemma="be" pos="vvd" xml:id="a02262-058-b-0190">were</w> <w lemma="attribute" pos="vvn" xml:id="a02262-058-b-0200">attributed</w> <w lemma="to" pos="acp-p" xml:id="a02262-058-b-0210">to</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0220">the</w> <w lemma="sun" pos="n1" xml:id="a02262-058-b-0230" reg="sun">sunne</w> <pc xml:id="a02262-058-b-0240">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-058-b-0250">in</w> <w lemma="regard" pos="n1" xml:id="a02262-058-b-0260">regard</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-0270">of</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0280">the</w> <w lemma="swiftness" pos="n1" xml:id="a02262-058-b-0290" reg="swiftness">swiftnesse</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-0300">of</w> <w lemma="his" pos="po" xml:id="a02262-058-b-0310">his</w> <w lemma="motion" pos="n1" xml:id="a02262-058-b-0320">motion</w> <pc xml:id="a02262-058-b-0330">;</pc> <w lemma="and" pos="cc" xml:id="a02262-058-b-0340">and</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-b-0350">to</w> <w lemma="express" pos="vvi" xml:id="a02262-058-b-0360" reg="express">expresse</w> <w lemma="what" pos="crq-r" xml:id="a02262-058-b-0370">what</w> <w lemma="be" pos="vvz" xml:id="a02262-058-b-0380">is</w> <w lemma="beyond" pos="acp-p" xml:id="a02262-058-b-0390">beyond</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0400">the</w> <w lemma="object" pos="n1" xml:id="a02262-058-b-0410">object</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-0420">of</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0430">the</w> <w lemma="sense" pos="n1" xml:id="a02262-058-b-0440">sense</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-b-0450">by</w> <w lemma="that" pos="d" xml:id="a02262-058-b-0460">that</w> <w lemma="which" pos="crq-r" xml:id="a02262-058-b-0470">which</w> <w lemma="be" pos="vvz" xml:id="a02262-058-b-0480">is</w> <w lemma="subject" pos="j" xml:id="a02262-058-b-0490">subject</w> <w lemma="unto" pos="acp-p" xml:id="a02262-058-b-0500">unto</w> <w lemma="it" pos="pn" xml:id="a02262-058-b-0510">it</w> <pc xml:id="a02262-058-b-0520" unit="sentence">.</pc> <w lemma="these" pos="d" xml:id="a02262-058-b-0530">these</w> <w lemma="also" pos="av" xml:id="a02262-058-b-0540">also</w> <w lemma="by" pos="acp-p" xml:id="a02262-058-b-0550">by</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0560">the</w> <w lemma="idolatrous" pos="j" xml:id="a02262-058-b-0570">idolatrous</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-058-b-0580" rendition="#hi" reg="jews">iews</w> <w lemma="be" pos="vvd" xml:id="a02262-058-b-0590">were</w> <w lemma="consecrate" pos="vvn" xml:id="a02262-058-b-0600">consecrated</w> <w lemma="unto" pos="acp-p" xml:id="a02262-058-b-0610">unto</w> <w lemma="he" pos="pno" xml:id="a02262-058-b-0620">him</w> <pc xml:id="a02262-058-b-0630" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-058-b-0640">the</w> <w lemma="sun" pos="n1" xml:id="a02262-058-b-0650" reg="sun">sunne</w> <w lemma="be" pos="vvd" xml:id="a02262-058-b-0660">was</w> <w lemma="feign" pos="j_vn" xml:id="a02262-058-b-0670" reg="feigned">feined</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-b-0680">to</w> <w lemma="descend" pos="vvi" xml:id="a02262-058-b-0690">descend</w> <w lemma="into" pos="acp-p" xml:id="a02262-058-b-0700">into</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0710">the</w> <w lemma="sea" pos="n1" xml:id="a02262-058-b-0720">sea</w> <pc xml:id="a02262-058-b-0730">,</pc> <w lemma="because" pos="acp-cs" xml:id="a02262-058-b-0740">because</w> <w lemma="it" pos="pn" xml:id="a02262-058-b-0750">it</w> <w lemma="so" pos="av" xml:id="a02262-058-b-0760">so</w> <w lemma="appear" pos="vvz" xml:id="a02262-058-b-0770">appeareth</w> <w lemma="to" pos="acp-p" xml:id="a02262-058-b-0780">to</w> <w lemma="the" pos="d" xml:id="a02262-058-b-0790">the</w> <w lemma="eye" pos="n1" xml:id="a02262-058-b-0800">eye</w> <pc xml:id="a02262-058-b-0810">;</pc> <w lemma="the" pos="d" xml:id="a02262-058-b-0820">the</w> <w lemma="horizon" pos="n1" xml:id="a02262-058-b-0830" rendition="#hi">horizon</w> <w lemma="be" pos="vvg" xml:id="a02262-058-b-0840">being</w> <w lemma="there" pos="av" xml:id="a02262-058-b-0850">there</w> <w lemma="most" pos="av-s_d" xml:id="a02262-058-b-0860">most</w> <w lemma="perspicuous" pos="j" xml:id="a02262-058-b-0870">perspicuous</w> <pc xml:id="a02262-058-b-0880">.</pc> </p> <p xml:id="a02262-e120330"> <w lemma="vers." pos="n-ab" xml:id="a02262-058-b-0890">vers.</w> <pc xml:id="a02262-058-b-0900" unit="sentence"/> <w lemma="371." pos="crd" xml:id="a02262-058-b-0910">371.</w> <pc xml:id="a02262-058-b-0920" unit="sentence"/> <w lemma="have" pos="vvz" xml:id="a02262-058-b-0930">hath</w> <w lemma="some" pos="d" xml:id="a02262-058-b-0940">some</w> <w lemma="thessalian" pos="j-nn" xml:id="a02262-058-b-0950">thessalian</w> <w lemma="witch" pos="n1" xml:id="a02262-058-b-0960">witch</w> <pc xml:id="a02262-058-b-0970">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-058-b-0980" reg="etc.">&amp;c.</w> <pc xml:id="a02262-058-b-0990" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-058-b-1000">the</w> <w lemma="thessalian" pos="j-nn" xml:id="a02262-058-b-1010">thessalian</w> <w lemma="woman" pos="n2" xml:id="a02262-058-b-1020">women</w> <w lemma="be" pos="vvd" xml:id="a02262-058-b-1030">were</w> <w lemma="infamous" pos="j" xml:id="a02262-058-b-1040">infamous</w> <w lemma="for" pos="acp-p" xml:id="a02262-058-b-1050">for</w> <w lemma="their" pos="po" xml:id="a02262-058-b-1060">their</w> <w lemma="enchantment" pos="n2" xml:id="a02262-058-b-1070" reg="enchantments">inchantments</w> <pc xml:id="a02262-058-b-1080">:</pc> <w lemma="say" pos="vvd" xml:id="a02262-058-b-1090">said</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-b-1100">to</w> <w lemma="have" pos="vvi" xml:id="a02262-058-b-1110">have</w> <w lemma="the" pos="d" xml:id="a02262-058-b-1120">the</w> <w lemma="power" pos="n1" xml:id="a02262-058-b-1130">power</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-b-1140">to</w> <w lemma="darken" pos="vvi" xml:id="a02262-058-b-1150">darken</w> <w lemma="the" pos="d" xml:id="a02262-058-b-1160">the</w> <w lemma="sun" pos="n1" xml:id="a02262-058-b-1170" reg="sun">sunne</w> <pc xml:id="a02262-058-b-1180">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-b-1190">and</w> <w lemma="draw" pos="vvi" xml:id="a02262-058-b-1200">draw</w> <w lemma="the" pos="d" xml:id="a02262-058-b-1210">the</w> <w lemma="moon" pos="n1" xml:id="a02262-058-b-1220" reg="moon">moone</w> <w lemma="from" pos="acp-p" xml:id="a02262-058-b-1230">from</w> <w lemma="her" pos="po" xml:id="a02262-058-b-1240">her</w> <w lemma="sphere" pos="n1" xml:id="a02262-058-b-1250" reg="sphere">spheare</w> <pc xml:id="a02262-058-b-1260" unit="sentence">.</pc> <w lemma="such" pos="d" xml:id="a02262-058-b-1270">such</w> <w lemma="lucan" pos="n1g-nn" xml:id="a02262-058-b-1280" rendition="#hi" reg="lucan's">lucans</w> <w lemma="erichtho" pos="n1-nn" xml:id="a02262-058-b-1290" rendition="#hi" reg="erichtho">erictho</w> <pc xml:id="a02262-058-b-1300" rendition="#hi">:</pc> </p> <quote xml:id="a02262-e120340"> <l xml:id="a02262-e120350"> <w lemma="her" pos="po" xml:id="a02262-058-b-1310">her</w> <w lemma="word" pos="n2" xml:id="a02262-058-b-1320">words</w> <w lemma="to" pos="acp-cs" xml:id="a02262-058-b-1330">to</w> <w lemma="poison" pos="vvi" xml:id="a02262-058-b-1340" reg="poison">poyson</w> <w lemma="the" pos="d" xml:id="a02262-058-b-1350">the</w> <w lemma="bright" pos="j" xml:id="a02262-058-b-1360">bright</w> <w lemma="moon" pos="n1" xml:id="a02262-058-b-1370" reg="moon">moone</w> <w lemma="aspire" pos="vvi" xml:id="a02262-058-b-1380">aspire</w> <pc xml:id="a02262-058-b-1390">;</pc> </l> <l xml:id="a02262-e120360"> <w lemma="first" pos="ord" xml:id="a02262-058-b-1400">first</w> <w lemma="pale" pos="j" xml:id="a02262-058-b-1410">pale</w> <pc xml:id="a02262-058-b-1420">,</pc> <w lemma="then" pos="av" xml:id="a02262-058-b-1430">then</w> <w lemma="red" pos="j" xml:id="a02262-058-b-1440">red</w> <pc xml:id="a02262-058-b-1450">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-058-b-1460">with</w> <w lemma="dark" pos="j" xml:id="a02262-058-b-1470" reg="dark">darke</w> <w lemma="and" pos="cc" xml:id="a02262-058-b-1480">and</w> <w lemma="terrene" pos="j" xml:id="a02262-058-b-1490">terrene</w> <w lemma="fire" pos="n1" xml:id="a02262-058-b-1500">fire</w> <pc xml:id="a02262-058-b-1510">:</pc> </l> <l xml:id="a02262-e120370"> <w lemma="as" pos="acp-cs" xml:id="a02262-058-b-1520">as</w> <w lemma="when" pos="crq-cs" xml:id="a02262-058-b-1530">when</w> <w lemma="deprive" pos="vvd" xml:id="a02262-058-b-1540">deprived</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-1550">of</w> <w lemma="her" pos="po" xml:id="a02262-058-b-1560">her</w> <w lemma="brother" pos="n1g" xml:id="a02262-058-b-1570" reg="brother's">brothers</w> <w lemma="sight" pos="n1" xml:id="a02262-058-b-1580">sight</w> <pc xml:id="a02262-058-b-1590">,</pc> </l> <l xml:id="a02262-e120380"> <w lemma="earth" pos="n1" xml:id="a02262-058-b-1600">earth</w> <w lemma="interpose" pos="vvg" xml:id="a02262-058-b-1610">interposing</w> <w lemma="his" pos="po" xml:id="a02262-058-b-1620">his</w> <w lemma="celestial" pos="j" xml:id="a02262-058-b-1630" reg="celestial">coelestiall</w> <w lemma="light" pos="n1" xml:id="a02262-058-b-1640">light</w> <pc xml:id="a02262-058-b-1650">:</pc> </l> <l xml:id="a02262-e120390"> <w lemma="perplex" pos="vvn" xml:id="a02262-058-b-1660" reg="perplexed">perplext</w> <w lemma="with" pos="acp-p" xml:id="a02262-058-b-1670">with</w> <w lemma="tedious" pos="j" xml:id="a02262-058-b-1680">tedious</w> <w lemma="charm" pos="n2" xml:id="a02262-058-b-1690" reg="charms">charmes</w> <pc xml:id="a02262-058-b-1700">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-b-1710">and</w> <w lemma="hold" pos="vvn" xml:id="a02262-058-b-1720">held</w> <w lemma="below" pos="acp-av" xml:id="a02262-058-b-1730">below</w> <pc xml:id="a02262-058-b-1740">,</pc> </l> <l xml:id="a02262-e120400"> <w lemma="till" pos="acp-cs" xml:id="a02262-058-b-1750">till</w> <w lemma="she" pos="pns" xml:id="a02262-058-b-1760">she</w> <w lemma="on" pos="acp-av" xml:id="a02262-058-b-1770">on</w> <w lemma="under" pos="acp-p" xml:id="a02262-058-b-1780">under</w> <w lemma="herb" pos="n2" xml:id="a02262-058-b-1790" reg="herbs">hearbs</w> <w lemma="her" pos="po" xml:id="a02262-058-b-1800">her</w> <w lemma="jelly" pos="n1" xml:id="a02262-058-b-1810" reg="jelly">gelly</w> <w lemma="throw" pos="vvi" xml:id="a02262-058-b-1820">throw</w> <pc xml:id="a02262-058-b-1830" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e120410"> <w lemma="phar." pos="n1-nn" type="unclear" xml:id="a02262-058-b-1840" reg="phar.">phar</w> <pc xml:id="a02262-058-b-1850">.</pc> <w lemma="l." pos="n-ab" xml:id="a02262-058-b-1860">l.</w> <w lemma="6." pos="crd" xml:id="a02262-058-b-1870">6.</w> <pc xml:id="a02262-058-b-1880" unit="sentence"/> </bibl> <p xml:id="a02262-e120420"> <w lemma="the" pos="d" xml:id="a02262-058-b-1890">the</w> <w lemma="author" pos="n1" xml:id="a02262-058-b-1900">author</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-1910">of</w> <w lemma="this" pos="d" xml:id="a02262-058-b-1920">this</w> <w lemma="opinion" pos="n1" xml:id="a02262-058-b-1930">opinion</w> <w lemma="be" pos="vvd" xml:id="a02262-058-b-1940">was</w> <w lemma="aglonice" pos="n1-nn" xml:id="a02262-058-b-1950" rendition="#hi">aglonice</w> <w lemma="the" pos="d" xml:id="a02262-058-b-1960">the</w> <w lemma="daughter" pos="n1" xml:id="a02262-058-b-1970">daughter</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-1980">of</w> <w lemma="hegaemon" pos="n1-nn" xml:id="a02262-058-b-1990" rendition="#hi">hegaemon</w> <pc xml:id="a02262-058-b-2000" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-058-b-2010">who</w> <w lemma="be" pos="vvg" xml:id="a02262-058-b-2020">being</w> <w lemma="skilful" pos="j" xml:id="a02262-058-b-2030" reg="skilful">skilfull</w> <w lemma="in" pos="acp-p" xml:id="a02262-058-b-2040">in</w> <w lemma="astronomy" pos="n1" xml:id="a02262-058-b-2050">astronomy</w> <pc xml:id="a02262-058-b-2060">,</pc> <w lemma="boast" pos="vvd" xml:id="a02262-058-b-2070">boasted</w> <w lemma="to" pos="acp-p" xml:id="a02262-058-b-2080">to</w> <w lemma="the" pos="d" xml:id="a02262-058-b-2090">the</w> <w lemma="thessalian" pos="j-nn" xml:id="a02262-058-b-2100" rendition="#hi">thessalian</w> <w lemma="woman" pos="n2" xml:id="a02262-058-b-2110">women</w> <pc join="right" xml:id="a02262-058-b-2120">(</pc> <w lemma="foreknow" pos="vvg" xml:id="a02262-058-b-2130">foreknowing</w> <w lemma="the" pos="d" xml:id="a02262-058-b-2140">the</w> <w lemma="time" pos="n1" xml:id="a02262-058-b-2150">time</w> <w lemma="of" pos="acp-p" xml:id="a02262-058-b-2160">of</w> <w lemma="her" pos="po" xml:id="a02262-058-b-2170">her</w> <w lemma="eclipse" pos="n1" xml:id="a02262-058-b-2180" reg="eclipse">eclips</w> <pc xml:id="a02262-058-b-2190">)</pc> <w lemma="that" pos="cs" xml:id="a02262-058-b-2200">that</w> <w lemma="she" pos="pns" xml:id="a02262-058-b-2210">she</w> <w lemma="will" pos="vmd" xml:id="a02262-058-b-2220">would</w> <w lemma="perform" pos="vvi" xml:id="a02262-058-b-2230" reg="perform">performe</w> <w lemma="it" pos="pn" xml:id="a02262-058-b-2240">it</w> <w lemma="at" pos="acp-p" xml:id="a02262-058-b-2250">at</w> <w lemma="such" pos="d" xml:id="a02262-058-b-2260">such</w> <w lemma="a" pos="d" xml:id="a02262-058-b-2270">a</w> <w lemma="season" pos="n1" xml:id="a02262-058-b-2280">season</w> <pc xml:id="a02262-058-b-2290">:</pc> <w lemma="which" pos="crq-r" xml:id="a02262-058-b-2300">which</w> <w lemma="happen" pos="vvg" xml:id="a02262-058-b-2310" reg="happening">hapning</w> <w lemma="accord" pos="av_vg" xml:id="a02262-058-b-2320">accordingly</w> <pc xml:id="a02262-058-b-2330">,</pc> <w lemma="and" pos="cc" xml:id="a02262-058-b-2340">and</w> <w lemma="they" pos="pns" xml:id="a02262-058-b-2350">they</w> <w lemma="behold" pos="vvg" xml:id="a02262-058-b-2360">beholding</w> <w lemma="the" pos="d" xml:id="a02262-058-b-2370">the</w> <w lemma="distemper" pos="j_vn" xml:id="a02262-058-b-2380" reg="distempered">distemper'd</w> <w lemma="moon" pos="n1" xml:id="a02262-058-b-2390" reg="moon">moone</w> <pc xml:id="a02262-058-b-2400">,</pc> <w lemma="give" pos="vvd" xml:id="a02262-058-b-2410">gave</w> <w lemma="credit" pos="n1" xml:id="a02262-058-b-2420">credit</w> <w lemma="to" pos="acp-p" xml:id="a02262-058-b-2430">to</w> <w lemma="her" pos="po" xml:id="a02262-058-b-2440">her</w> <pb facs="59" n="110" xml:id="a02262-059-a"/> <w lemma="deception" pos="n1" xml:id="a02262-059-a-0010">deception</w> <pc xml:id="a02262-059-a-0020" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-059-a-0030">the</w> <w lemma="like" pos="j" xml:id="a02262-059-a-0040">like</w> <w lemma="may" pos="vmb" xml:id="a02262-059-a-0050">may</w> <w lemma="arise" pos="vvi" xml:id="a02262-059-a-0060">arise</w> <w lemma="from" pos="acp-p" xml:id="a02262-059-a-0070">from</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0080">the</w> <w lemma="eclipse" pos="n2" xml:id="a02262-059-a-0090">eclipses</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-0100">of</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0110">the</w> <w lemma="sun" pos="n1" xml:id="a02262-059-a-0120" reg="sun">sunne</w> <pc xml:id="a02262-059-a-0130">,</pc> </p> <p xml:id="a02262-e120430"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-a-0140">vers.</w> <pc xml:id="a02262-059-a-0150" unit="sentence"/> <w lemma="372." pos="crd" xml:id="a02262-059-a-0160">372.</w> <pc xml:id="a02262-059-a-0170" unit="sentence"/> <w lemma="what" pos="crq-q" xml:id="a02262-059-a-0180">what</w> <w lemma="new" pos="j" xml:id="a02262-059-a-0190">new</w> <w lemma="phaeton" pos="n1-nn" xml:id="a02262-059-a-0200">phaã«ton</w> <pc xml:id="a02262-059-a-0210">]</pc> <w lemma="the" pos="d" xml:id="a02262-059-a-0220">the</w> <w lemma="fable" pos="n1" xml:id="a02262-059-a-0230">fable</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-0240">of</w> <w lemma="phaeton" pos="n1-nn" xml:id="a02262-059-a-0250" rendition="#hi">phaã«ton</w> <pc xml:id="a02262-059-a-0260" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-059-a-0270">the</w> <w lemma="son" pos="n1" xml:id="a02262-059-a-0280" reg="son">sonne</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-0290">of</w> <w lemma="phoebus" pos="n1-nn" xml:id="a02262-059-a-0300" rendition="#hi">phoebus</w> <pc xml:id="a02262-059-a-0310" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-059-a-0320">as</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0330">the</w> <w lemma="allegory" pos="n1" xml:id="a02262-059-a-0340">allegory</w> <pc xml:id="a02262-059-a-0350">,</pc> <w lemma="be" pos="vvz" xml:id="a02262-059-a-0360">is</w> <w lemma="notorious" pos="j" xml:id="a02262-059-a-0370">notorious</w> <pc xml:id="a02262-059-a-0380">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-059-a-0390">who</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-a-0400">by</w> <w lemma="misguide" pos="vvg" xml:id="a02262-059-a-0410">misguiding</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0420">the</w> <w lemma="chariot" pos="n1" xml:id="a02262-059-a-0430" reg="chariot">charriot</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-0440">of</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0450">the</w> <w lemma="sun" pos="n1" xml:id="a02262-059-a-0460" reg="sun">sunne</w> <w lemma="set" pos="vvd" xml:id="a02262-059-a-0470">set</w> <w lemma="all" pos="d" xml:id="a02262-059-a-0480">all</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0490">the</w> <w lemma="world" pos="n1" xml:id="a02262-059-a-0500">world</w> <w lemma="on" pos="acp-p" xml:id="a02262-059-a-0510">on</w> <w lemma="a" pos="d" xml:id="a02262-059-a-0520">a</w> <w lemma="conflagration" pos="n1" xml:id="a02262-059-a-0530">conflagration</w> <pc xml:id="a02262-059-a-0540">.</pc> </p> <p xml:id="a02262-e120440"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-a-0550">vers.</w> <pc xml:id="a02262-059-a-0560" unit="sentence"/> <w lemma="377." pos="crd" xml:id="a02262-059-a-0570">377.</w> <pc xml:id="a02262-059-a-0580" unit="sentence"/> <w lemma="as" pos="acp-p" xml:id="a02262-059-a-0590">as</w> <w lemma="when" pos="crq-cs" xml:id="a02262-059-a-0600">when</w> <w lemma="stern" pos="j" xml:id="a02262-059-a-0610" reg="stern">sterne</w> <w lemma="atreus" pos="n1-nn" xml:id="a02262-059-a-0620">atreus</w> <w lemma="etc" pos="n-ab" xml:id="a02262-059-a-0630" reg="etc.">&amp;c.</w> <pc xml:id="a02262-059-a-0640" unit="sentence">]</pc> <w lemma="atreus" pos="n1-nn" xml:id="a02262-059-a-0650" rendition="#hi">atreus</w> <pc xml:id="a02262-059-a-0660" rendition="#hi">,</pc> <w lemma="have" pos="vvg" xml:id="a02262-059-a-0670">having</w> <w lemma="have" pos="vvn" xml:id="a02262-059-a-0680">had</w> <w lemma="his" pos="po" xml:id="a02262-059-a-0690">his</w> <w lemma="bed" pos="n1" xml:id="a02262-059-a-0700">bed</w> <w lemma="dishonour" pos="vvn" xml:id="a02262-059-a-0710" reg="dishonoured">dishonored</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-a-0720">by</w> <w lemma="his" pos="po" xml:id="a02262-059-a-0730">his</w> <w lemma="brother" pos="n1" xml:id="a02262-059-a-0740">brother</w> <w lemma="thyestes" pos="n1-nn" xml:id="a02262-059-a-0750" rendition="#hi">thyestes</w> <pc xml:id="a02262-059-a-0760" rendition="#hi">,</pc> <w lemma="slay" pos="vvd" xml:id="a02262-059-a-0770">slew</w> <w lemma="his" pos="po" xml:id="a02262-059-a-0780">his</w> <w lemma="child" pos="n2" xml:id="a02262-059-a-0790">children</w> <pc xml:id="a02262-059-a-0800">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-a-0810">and</w> <w lemma="give" pos="vvd" xml:id="a02262-059-a-0820">gave</w> <w lemma="they" pos="pno" xml:id="a02262-059-a-0830">them</w> <w lemma="for" pos="acp-p" xml:id="a02262-059-a-0840">for</w> <w lemma="food" pos="n1" xml:id="a02262-059-a-0850">food</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-0860">to</w> <w lemma="their" pos="po" xml:id="a02262-059-a-0870">their</w> <w lemma="father" pos="n1" xml:id="a02262-059-a-0880">father</w> <pc xml:id="a02262-059-a-0890">:</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-059-a-0900">when</w> <w lemma="the" pos="d" xml:id="a02262-059-a-0910">the</w> <w lemma="sun" pos="n1" xml:id="a02262-059-a-0920" reg="sun">sunne</w> <pc xml:id="a02262-059-a-0930">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-059-a-0940">to</w> <w lemma="avoid" pos="vvi" xml:id="a02262-059-a-0950">avoid</w> <w lemma="so" pos="av" xml:id="a02262-059-a-0960">so</w> <w lemma="horrid" pos="j" xml:id="a02262-059-a-0970">horrid</w> <w lemma="a" pos="d" xml:id="a02262-059-a-0980">a</w> <w lemma="sight" pos="n1" xml:id="a02262-059-a-0990">sight</w> <pc xml:id="a02262-059-a-1000">,</pc> <w lemma="flee" pos="vvd" xml:id="a02262-059-a-1010">fled</w> <w lemma="back" pos="av" xml:id="a02262-059-a-1020">back</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-1030">to</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1040">the</w> <w lemma="orient" pos="j" xml:id="a02262-059-a-1050">orient</w> <pc xml:id="a02262-059-a-1060" unit="sentence">.</pc> <w lemma="so" pos="av" xml:id="a02262-059-a-1070">so</w> <w lemma="feign" pos="vvd" xml:id="a02262-059-a-1080" reg="feigned">fained</w> <w lemma="in" pos="acp-p" xml:id="a02262-059-a-1090">in</w> <w lemma="that" pos="cs" xml:id="a02262-059-a-1100">that</w> <w lemma="atreus" pos="n1-nn" xml:id="a02262-059-a-1110" rendition="#hi">atreus</w> <w lemma="first" pos="ord" xml:id="a02262-059-a-1120">first</w> <w lemma="discover" pos="vvd" xml:id="a02262-059-a-1130">discovered</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1140">the</w> <w lemma="annual" pos="j" xml:id="a02262-059-a-1150" reg="annual">annuall</w> <w lemma="course" pos="n1" xml:id="a02262-059-a-1160">course</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-1170">of</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1180">the</w> <w lemma="sun" pos="n1" xml:id="a02262-059-a-1190">sun</w> <pc xml:id="a02262-059-a-1200">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-059-a-1210">which</w> <w lemma="be" pos="vvz" xml:id="a02262-059-a-1220">is</w> <w lemma="contrary" pos="j" xml:id="a02262-059-a-1230">contrary</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-1240">to</w> <w lemma="his" pos="po" xml:id="a02262-059-a-1250">his</w> <w lemma="diurnal" pos="j" xml:id="a02262-059-a-1260" reg="diurnal">diurnall</w> <pc xml:id="a02262-059-a-1270">.</pc> </p> <p xml:id="a02262-e120450"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-a-1280">vers.</w> <pc xml:id="a02262-059-a-1290" unit="sentence"/> <w lemma="379." pos="crd" xml:id="a02262-059-a-1300">379.</w> <pc xml:id="a02262-059-a-1310" unit="sentence"/> <w lemma="ilia" pos="n1g-nn" xml:id="a02262-059-a-1320">ilia's</w> <w lemma="godlike" pos="j" xml:id="a02262-059-a-1330" reg="godlike">god-like</w> <w lemma="son" pos="n1" xml:id="a02262-059-a-1340" reg="son">sonne</w> <pc xml:id="a02262-059-a-1350">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-059-a-1360" reg="etc.">&amp;c.</w> <pc xml:id="a02262-059-a-1370" unit="sentence">]</pc> <w lemma="romulus" pos="n1-nn" xml:id="a02262-059-a-1380" rendition="#hi">romulus</w> <pc xml:id="a02262-059-a-1390" rendition="#hi">:</pc> <w lemma="cut" pos="vvb" xml:id="a02262-059-a-1400">cut</w> <w lemma="into" pos="acp-p" xml:id="a02262-059-a-1410">into</w> <w lemma="a" pos="d" xml:id="a02262-059-a-1420">a</w> <w lemma="hundred" pos="crd" xml:id="a02262-059-a-1430">hundred</w> <w lemma="piece" pos="n2" xml:id="a02262-059-a-1440">pieces</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-a-1450">by</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1460">the</w> <w lemma="hundred" pos="crd" xml:id="a02262-059-a-1470">hundred</w> <w lemma="lord" pos="n2" xml:id="a02262-059-a-1480">lords</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-1490">of</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1500">the</w> <w lemma="senate" pos="n1" xml:id="a02262-059-a-1510">senate</w> <pc xml:id="a02262-059-a-1520">,</pc> <w lemma="for" pos="acp-cs" xml:id="a02262-059-a-1530">for</w> <w lemma="be" pos="vvg" xml:id="a02262-059-a-1540">being</w> <w lemma="so" pos="av" xml:id="a02262-059-a-1550">so</w> <w lemma="rigorous" pos="j" xml:id="a02262-059-a-1560">rigorous</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-1570">to</w> <w lemma="they" pos="pno" xml:id="a02262-059-a-1580">them</w> <pc xml:id="a02262-059-a-1590">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-a-1600">and</w> <w lemma="so" pos="av" xml:id="a02262-059-a-1610">so</w> <w lemma="indulgent" pos="j" xml:id="a02262-059-a-1620">indulgent</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-1630">to</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1640">the</w> <w lemma="people" pos="n1" xml:id="a02262-059-a-1650">people</w> <pc xml:id="a02262-059-a-1660">;</pc> <w lemma="every" pos="d" xml:id="a02262-059-a-1670">every</w> <w lemma="one" pos="pi" xml:id="a02262-059-a-1680">one</w> <w lemma="carry" pos="vvg" xml:id="a02262-059-a-1690">carrying</w> <w lemma="a" pos="d" xml:id="a02262-059-a-1700">a</w> <w lemma="piece" pos="n1" xml:id="a02262-059-a-1710">piece</w> <w lemma="away" pos="av" xml:id="a02262-059-a-1720">away</w> <w lemma="with" pos="acp-p" xml:id="a02262-059-a-1730">with</w> <w lemma="he" pos="pno" xml:id="a02262-059-a-1740">him</w> <w lemma="under" pos="acp-p" xml:id="a02262-059-a-1750">under</w> <w lemma="his" pos="po" xml:id="a02262-059-a-1760">his</w> <w lemma="long" pos="j" xml:id="a02262-059-a-1770">long</w> <w lemma="gown" pos="n1" xml:id="a02262-059-a-1780" reg="gown">gowne</w> <w lemma="to" pos="acp-cs" xml:id="a02262-059-a-1790">to</w> <w lemma="conceal" pos="vvi" xml:id="a02262-059-a-1800" reg="conceal">conceale</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1810">the</w> <w lemma="murder" pos="n1" xml:id="a02262-059-a-1820">murder</w> <pc xml:id="a02262-059-a-1830">:</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-059-a-1840">when</w> <w lemma="julius" pos="n1-nn" xml:id="a02262-059-a-1850" rendition="#hi" reg="julius">iulius</w> <w lemma="proculus" pos="n1-nn" xml:id="a02262-059-a-1860" rendition="#hi">proculus</w> <pc xml:id="a02262-059-a-1870" rendition="#hi">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-059-a-1880">to</w> <w lemma="appease" pos="vvi" xml:id="a02262-059-a-1890">appease</w> <w lemma="the" pos="d" xml:id="a02262-059-a-1900">the</w> <w lemma="people" pos="n1" xml:id="a02262-059-a-1910">people</w> <pc xml:id="a02262-059-a-1920">,</pc> <w lemma="swear" pos="vvd" xml:id="a02262-059-a-1930">swore</w> <w lemma="that" pos="cs" xml:id="a02262-059-a-1940">that</w> <w lemma="he" pos="pns" xml:id="a02262-059-a-1950">he</w> <w lemma="see" pos="vvd" xml:id="a02262-059-a-1960">saw</w> <w lemma="he" pos="pno" xml:id="a02262-059-a-1970">him</w> <w lemma="ascend" pos="vvi" xml:id="a02262-059-a-1980">ascend</w> <w lemma="into" pos="acp-p" xml:id="a02262-059-a-1990">into</w> <w lemma="heaven" pos="n1" xml:id="a02262-059-a-2000">heaven</w> <pc xml:id="a02262-059-a-2010">:</pc> <w lemma="whereupon" pos="crq-cs" xml:id="a02262-059-a-2020">whereupon</w> <w lemma="they" pos="pns" xml:id="a02262-059-a-2030">they</w> <w lemma="consecrate" pos="vvd" xml:id="a02262-059-a-2040">consecrated</w> <w lemma="temple" pos="n2" xml:id="a02262-059-a-2050">temples</w> <w lemma="unto" pos="acp-p" xml:id="a02262-059-a-2060">unto</w> <w lemma="he" pos="pno" xml:id="a02262-059-a-2070">him</w> <pc xml:id="a02262-059-a-2080">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-a-2090">and</w> <w lemma="give" pos="vvd" xml:id="a02262-059-a-2100">gave</w> <w lemma="he" pos="pno" xml:id="a02262-059-a-2110">him</w> <w lemma="divine" pos="j" xml:id="a02262-059-a-2120">divine</w> <w lemma="honour" pos="n2" xml:id="a02262-059-a-2130">honours</w> <pc xml:id="a02262-059-a-2140">;</pc> <w lemma="change" pos="vvg" xml:id="a02262-059-a-2150">changing</w> <w lemma="his" pos="po" xml:id="a02262-059-a-2160">his</w> <w lemma="name" pos="n1" xml:id="a02262-059-a-2170">name</w> <w lemma="into" pos="acp-p" xml:id="a02262-059-a-2180">into</w> <w lemma="quirinus" pos="n1-nn" xml:id="a02262-059-a-2190" rendition="#hi">quirinus</w> <pc xml:id="a02262-059-a-2200" rendition="#hi">.</pc> </p> <p xml:id="a02262-e120460"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-a-2210">vers.</w> <pc xml:id="a02262-059-a-2220" unit="sentence"/> <w lemma="383." pos="crd" xml:id="a02262-059-a-2230">383.</w> <pc xml:id="a02262-059-a-2240" unit="sentence"/> <w lemma="or" pos="cc" xml:id="a02262-059-a-2250">or</w> <w lemma="have" pos="vvz" xml:id="a02262-059-a-2260">hath</w> <w lemma="that" pos="d" xml:id="a02262-059-a-2270">that</w> <w lemma="day" pos="n1" xml:id="a02262-059-a-2280">day</w> <pc xml:id="a02262-059-a-2290">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-059-a-2300" reg="etc.">&amp;c.</w> <pc xml:id="a02262-059-a-2310" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-059-a-2320">the</w> <w lemma="great" pos="j" xml:id="a02262-059-a-2330">great</w> <w lemma="year" pos="n1" xml:id="a02262-059-a-2340" reg="year">yeere</w> <pc xml:id="a02262-059-a-2350">:</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-059-a-2360">when</w> <w lemma="all" pos="d" xml:id="a02262-059-a-2370">all</w> <w lemma="the" pos="d" xml:id="a02262-059-a-2380">the</w> <w lemma="planet" pos="n2" xml:id="a02262-059-a-2390">planets</w> <pc join="right" xml:id="a02262-059-a-2400">(</pc> <w lemma="here" pos="av" xml:id="a02262-059-a-2410">here</w> <w lemma="call" pos="vvn" xml:id="a02262-059-a-2420">called</w> <w lemma="god" pos="n2" xml:id="a02262-059-a-2430">gods</w> <w lemma="because" pos="acp-cs" xml:id="a02262-059-a-2440">because</w> <w lemma="they" pos="pns" xml:id="a02262-059-a-2450">they</w> <w lemma="carry" pos="vvb" xml:id="a02262-059-a-2460">carry</w> <w lemma="their" pos="po" xml:id="a02262-059-a-2470">their</w> <w lemma="name" pos="n2" xml:id="a02262-059-a-2480">names</w> <pc xml:id="a02262-059-a-2490">)</pc> <w lemma="shall" pos="vmb" xml:id="a02262-059-a-2500">shall</w> <w lemma="return" pos="vvi" xml:id="a02262-059-a-2510" reg="return">returne</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-2520">to</w> <w lemma="that" pos="d" xml:id="a02262-059-a-2530">that</w> <w lemma="position" pos="n1" xml:id="a02262-059-a-2540">position</w> <w lemma="which" pos="crq-r" xml:id="a02262-059-a-2550">which</w> <w lemma="they" pos="pns" xml:id="a02262-059-a-2560">they</w> <w lemma="be" pos="vvd" xml:id="a02262-059-a-2570">were</w> <w lemma="in" pos="acp-p" xml:id="a02262-059-a-2580">in</w> <w lemma="at" pos="acp-p" xml:id="a02262-059-a-2590">at</w> <w lemma="the" pos="d" xml:id="a02262-059-a-2600">the</w> <w lemma="beginning" pos="n1" xml:id="a02262-059-a-2610">beginning</w> <pc xml:id="a02262-059-a-2620">:</pc> <w lemma="comprise" pos="vvg" xml:id="a02262-059-a-2630">comprising</w> <pc xml:id="a02262-059-a-2640">,</pc> <w lemma="accord" pos="vvg" xml:id="a02262-059-a-2650">according</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-a-2660">to</w> <w lemma="cicero" pos="n1g-nn" xml:id="a02262-059-a-2670" rendition="#hi">cicero's</w> <w lemma="hortensius" pos="n1-nn" xml:id="a02262-059-a-2680" rendition="#hi">hortensius</w> <pc xml:id="a02262-059-a-2690" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-059-a-2700">the</w> <w lemma="revolution" pos="n1" xml:id="a02262-059-a-2710">revolution</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-a-2720">of</w> <w lemma="twelve" pos="crd" xml:id="a02262-059-a-2730">twelve</w> <w lemma="thousand" pos="crd" xml:id="a02262-059-a-2740">thousand</w> <w lemma="nine" pos="crd" xml:id="a02262-059-a-2750">nine</w> <w lemma="hundred" pos="ord" xml:id="a02262-059-a-2760" reg="hundred">hundreth</w> <w lemma="and" pos="cc" xml:id="a02262-059-a-2770">and</w> <w lemma="fifty" pos="crd" xml:id="a02262-059-a-2780">fifty</w> <w lemma="year" pos="n2" xml:id="a02262-059-a-2790" reg="years">yeers</w> <pc xml:id="a02262-059-a-2800">.</pc> </p> <pb facs="59" n="111" xml:id="a02262-059-b"/> <p xml:id="a02262-e120470"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-b-0010">vers.</w> <pc xml:id="a02262-059-b-0020" unit="sentence"/> <w lemma="390." pos="crd" xml:id="a02262-059-b-0030">390.</w> <pc xml:id="a02262-059-b-0040" unit="sentence"/> <w lemma="if" pos="cs" xml:id="a02262-059-b-0050">if</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0060">the</w> <w lemma="world" pos="n1" xml:id="a02262-059-b-0070">world</w> <w lemma="perish" pos="vvb" xml:id="a02262-059-b-0080">perish</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-b-0090">by</w> <w lemma="licentious" pos="j" xml:id="a02262-059-b-0100">licentious</w> <w lemma="fire" pos="n1" xml:id="a02262-059-b-0110">fire</w> <pc xml:id="a02262-059-b-0120">]</pc> <w lemma="the" pos="d" xml:id="a02262-059-b-0130">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-059-b-0140" rendition="#hi" reg="romans">romanes</w> <w lemma="can" pos="vmd" xml:id="a02262-059-b-0150">could</w> <w lemma="not" pos="xx" xml:id="a02262-059-b-0160">not</w> <w lemma="then" pos="av" xml:id="a02262-059-b-0170">then</w> <w lemma="have" pos="vvi" xml:id="a02262-059-b-0180">have</w> <w lemma="this" pos="d" xml:id="a02262-059-b-0190">this</w> <w lemma="from" pos="acp-p" xml:id="a02262-059-b-0200">from</w> <w lemma="st." pos="n-ab" xml:id="a02262-059-b-0210">st.</w> <pc xml:id="a02262-059-b-0220" unit="sentence"/> <w lemma="peter" pos="n1-nn" xml:id="a02262-059-b-0230" rendition="#hi">peter</w> <pc xml:id="a02262-059-b-0240" rendition="#hi">;</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-059-b-0250">but</w> <w lemma="rather" pos="av-c" xml:id="a02262-059-b-0260">rather</w> <w lemma="from" pos="acp-p" xml:id="a02262-059-b-0270">from</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0280">the</w> <w lemma="prophecy" pos="n2" xml:id="a02262-059-b-0290" reg="prophecies">prophesies</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-0300">of</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0310">the</w> <w lemma="sibyl" pos="n2-nn" xml:id="a02262-059-b-0320" rendition="#hi">sibyls</w> <pc xml:id="a02262-059-b-0330" rendition="#hi">:</pc> </p> <quote xml:id="a02262-e120480"> <l xml:id="a02262-e120490"> <w lemma="these" pos="d" xml:id="a02262-059-b-0340">these</w> <w lemma="sign" pos="n2" xml:id="a02262-059-b-0350" reg="signs">signes</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0360">the</w> <w lemma="world" pos="n1g" xml:id="a02262-059-b-0370" reg="world's">worlds</w> <w lemma="combustion" pos="n1" xml:id="a02262-059-b-0380">combustion</w> <w lemma="shall" pos="vmb" xml:id="a02262-059-b-0390">shall</w> <w lemma="forerun" pos="vvi" xml:id="a02262-059-b-0400" reg="forerun">fore-run</w> <pc xml:id="a02262-059-b-0410">:</pc> </l> <l xml:id="a02262-e120500"> <w lemma="arm" pos="n2" xml:id="a02262-059-b-0420" reg="arms">armes</w> <w lemma="clash" pos="vvg" xml:id="a02262-059-b-0430">clashing</w> <pc xml:id="a02262-059-b-0440">,</pc> <w lemma="trumpet" pos="n2" xml:id="a02262-059-b-0450">trumpets</w> <pc xml:id="a02262-059-b-0460">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-059-b-0470">from</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0480">the</w> <w lemma="rise" pos="j_vg" xml:id="a02262-059-b-0490">rising</w> <w lemma="sun" pos="n1" xml:id="a02262-059-b-0500">sun</w> </l> <l xml:id="a02262-e120510"> <w lemma="horrible" pos="j" xml:id="a02262-059-b-0510">horrible</w> <w lemma="fragor" pos="n2" xml:id="a02262-059-b-0520">fragors</w> <pc xml:id="a02262-059-b-0530">,</pc> <w lemma="hear" pos="vvn" xml:id="a02262-059-b-0540">heard</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-b-0550">by</w> <w lemma="all" pos="d" xml:id="a02262-059-b-0560">all</w> <pc xml:id="a02262-059-b-0570">:</pc> <w lemma="this" pos="d" xml:id="a02262-059-b-0580">this</w> <w lemma="frame" pos="n1" xml:id="a02262-059-b-0590">frame</w> </l> <l xml:id="a02262-e120520"> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-0600">of</w> <w lemma="nature" pos="n1" xml:id="a02262-059-b-0610">nature</w> <w lemma="then" pos="av" xml:id="a02262-059-b-0620">then</w> <w lemma="shall" pos="vmb" xml:id="a02262-059-b-0630">shall</w> <w lemma="feed" pos="vvi" xml:id="a02262-059-b-0640">feed</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0650">the</w> <w lemma="greedy" pos="j" xml:id="a02262-059-b-0660">greedy</w> <w lemma="flame" pos="n1" xml:id="a02262-059-b-0670">flame</w> <pc xml:id="a02262-059-b-0680" unit="sentence">.</pc> </l> <l xml:id="a02262-e120530"> <w lemma="men" pos="n2" xml:id="a02262-059-b-0690">men</w> <pc xml:id="a02262-059-b-0700">,</pc> <w lemma="city" pos="n2" xml:id="a02262-059-b-0710">cities</w> <pc xml:id="a02262-059-b-0720">,</pc> <w lemma="flood" pos="n2" xml:id="a02262-059-b-0730">floods</w> <pc xml:id="a02262-059-b-0740">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-b-0750">and</w> <w lemma="sea" pos="n2" xml:id="a02262-059-b-0760">seas</w> <pc xml:id="a02262-059-b-0770">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-059-b-0780">by</w> <w lemma="ravenous" pos="j" xml:id="a02262-059-b-0790" reg="ravenous">rav'nous</w> <w lemma="lust" pos="n1" xml:id="a02262-059-b-0800">lust</w> </l> <l xml:id="a02262-e120540"> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-0810">of</w> <w lemma="fire" pos="n1" xml:id="a02262-059-b-0820">fire</w> <w lemma="devour" pos="vvn" xml:id="a02262-059-b-0830" reg="devoured">devour'd</w> <pc xml:id="a02262-059-b-0840">,</pc> <w lemma="all" pos="d" xml:id="a02262-059-b-0850">all</w> <w lemma="shall" pos="vmb" xml:id="a02262-059-b-0860">shall</w> <w lemma="resolve" pos="vvi" xml:id="a02262-059-b-0870">resolve</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-b-0880">to</w> <w lemma="dust" pos="n1" xml:id="a02262-059-b-0890">dust</w> <pc xml:id="a02262-059-b-0900" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e120550"> <w lemma="orac." pos="n-ab" xml:id="a02262-059-b-0910">orac.</w> <w lemma="l." pos="n-ab" xml:id="a02262-059-b-0920">l.</w> <w lemma="4." pos="crd" xml:id="a02262-059-b-0930">4.</w> <pc xml:id="a02262-059-b-0940" unit="sentence"/> </bibl> <p xml:id="a02262-e120560"> <w lemma="from" pos="acp-p" xml:id="a02262-059-b-0950">from</w> <w lemma="hence" pos="av" xml:id="a02262-059-b-0960">hence</w> <w lemma="perhaps" pos="av" xml:id="a02262-059-b-0970">perhaps</w> <w lemma="the" pos="d" xml:id="a02262-059-b-0980">the</w> <w lemma="ancient" pos="j" xml:id="a02262-059-b-0990">ancient</w> <w lemma="philosopher" pos="n2" xml:id="a02262-059-b-1000">philosophers</w> <w lemma="derive" pos="vvd" xml:id="a02262-059-b-1010">derived</w> <w lemma="their" pos="po" xml:id="a02262-059-b-1020">their</w> <w lemma="opinion" pos="n2" xml:id="a02262-059-b-1030">opinions</w> <pc xml:id="a02262-059-b-1040">;</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-059-b-1050">as</w> <w lemma="seneca" pos="n1-nn" xml:id="a02262-059-b-1060" rendition="#hi">seneca</w> <w lemma="a" pos="d" xml:id="a02262-059-b-1070">a</w> <w lemma="latter" pos="j" xml:id="a02262-059-b-1080">latter</w> <pc xml:id="a02262-059-b-1090">,</pc> <w lemma="the" pos="d" xml:id="a02262-059-b-1100" rendition="#hi">the</w> <w lemma="star" pos="n2" xml:id="a02262-059-b-1110" rendition="#hi">stars</w> <w lemma="shall" pos="vmb" xml:id="a02262-059-b-1120" rendition="#hi">shall</w> <w lemma="encounter" pos="vvi" xml:id="a02262-059-b-1130" rendition="#hi" reg="encounter">incounter</w> <w lemma="one" pos="pi" xml:id="a02262-059-b-1140" rendition="#hi">one</w> <w lemma="another" pos="d" xml:id="a02262-059-b-1150" rendition="#hi">another</w> <pc xml:id="a02262-059-b-1160" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-b-1170" rendition="#hi">and</w> <w lemma="what" pos="crq-q" xml:id="a02262-059-b-1180" rendition="#hi">what</w> <w lemma="now" pos="av" xml:id="a02262-059-b-1190" rendition="#hi">now</w> <w lemma="shine" pos="vvz" xml:id="a02262-059-b-1200" rendition="#hi">shines</w> <w lemma="so" pos="av" xml:id="a02262-059-b-1210" rendition="#hi">so</w> <w lemma="orderly" pos="av_j" xml:id="a02262-059-b-1220" rendition="#hi">orderly</w> <pc xml:id="a02262-059-b-1230" rendition="#hi">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-059-b-1240" rendition="#hi">shall</w> <w lemma="burn" pos="vvi" xml:id="a02262-059-b-1250" rendition="#hi" reg="burn">burne</w> <w lemma="in" pos="acp-p" xml:id="a02262-059-b-1260" rendition="#hi">in</w> <w lemma="one" pos="crd" xml:id="a02262-059-b-1270" rendition="#hi">one</w> <w lemma="fire" pos="n1" xml:id="a02262-059-b-1280" rendition="#hi">fire</w> <pc xml:id="a02262-059-b-1290" rendition="#hi">.</pc> </p> <p xml:id="a02262-e120570"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-b-1300">vers.</w> <pc xml:id="a02262-059-b-1310" unit="sentence"/> <w lemma="395." pos="crd" xml:id="a02262-059-b-1320">395.</w> <pc xml:id="a02262-059-b-1330" unit="sentence"/> <w lemma="either" pos="av_d" xml:id="a02262-059-b-1340">either</w> <w lemma="the" pos="d" xml:id="a02262-059-b-1350">the</w> <w lemma="groan" pos="j_vg" xml:id="a02262-059-b-1360">groaning</w> <w lemma="world" pos="n1" xml:id="a02262-059-b-1370">world</w> <pc xml:id="a02262-059-b-1380">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-059-b-1390" reg="etc.">&amp;c.</w> <pc xml:id="a02262-059-b-1400"/> </p> <p xml:id="a02262-e120580"> <w lemma="vers." pos="n-ab" xml:id="a02262-059-b-1410">vers.</w> <pc xml:id="a02262-059-b-1420" unit="sentence"/> <w lemma="397." pos="crd" xml:id="a02262-059-b-1430">397.</w> <pc xml:id="a02262-059-b-1440" unit="sentence"/> <w lemma="do" pos="vvb" xml:id="a02262-059-b-1450">do</w> <w lemma="proud" pos="j" xml:id="a02262-059-b-1460">proud</w> <w lemma="titanian" pos="n2-nn_j" xml:id="a02262-059-b-1470">titanians</w> <w lemma="etc" pos="av" xml:id="a02262-059-b-1480" reg="etc.">&amp;c</w> <pc xml:id="a02262-059-b-1490">]</pc> <w lemma="the" pos="d" xml:id="a02262-059-b-1500">the</w> <w lemma="poet" pos="n2" xml:id="a02262-059-b-1510">poets</w> <w lemma="feign" pos="vvi" xml:id="a02262-059-b-1520" reg="feign">feigne</w> <w lemma="that" pos="d" xml:id="a02262-059-b-1530">that</w> <w lemma="the" pos="d" xml:id="a02262-059-b-1540">the</w> <w lemma="angry" pos="j" xml:id="a02262-059-b-1550">angry</w> <w lemma="earth" pos="n1" xml:id="a02262-059-b-1560">earth</w> <pc xml:id="a02262-059-b-1570">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-059-b-1580">to</w> <w lemma="be" pos="vvi" xml:id="a02262-059-b-1590">be</w> <w lemma="revenge" pos="vvn" xml:id="a02262-059-b-1600">revenged</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-1610">of</w> <w lemma="the" pos="d" xml:id="a02262-059-b-1620">the</w> <w lemma="god" pos="n2" xml:id="a02262-059-b-1630">gods</w> <pc xml:id="a02262-059-b-1640">,</pc> <w lemma="bring" pos="vvd" xml:id="a02262-059-b-1650">brought</w> <w lemma="forth" pos="av" xml:id="a02262-059-b-1660">forth</w> <w lemma="the" pos="d" xml:id="a02262-059-b-1670">the</w> <w lemma="titan" pos="n2-nn" xml:id="a02262-059-b-1680" rendition="#hi">titans</w> <pc xml:id="a02262-059-b-1690" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-059-b-1700">as</w> <w lemma="after" pos="acp-p" xml:id="a02262-059-b-1710">after</w> <w lemma="the" pos="d" xml:id="a02262-059-b-1720">the</w> <w lemma="giant" pos="n2" xml:id="a02262-059-b-1730" reg="giants">gyants</w> <pc xml:id="a02262-059-b-1740">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-059-b-1750">who</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-b-1760">by</w> <w lemma="throw" pos="vvg" xml:id="a02262-059-b-1770">throwing</w> <w lemma="mountain" pos="n2" xml:id="a02262-059-b-1780">mountains</w> <w lemma="upon" pos="acp-p" xml:id="a02262-059-b-1790">upon</w> <w lemma="mountain" pos="n2" xml:id="a02262-059-b-1800">mountains</w> <w lemma="attempt" pos="vvd" xml:id="a02262-059-b-1810">attempted</w> <w lemma="to" pos="acp-cs" xml:id="a02262-059-b-1820">to</w> <w lemma="scale" pos="vvi" xml:id="a02262-059-b-1830">scale</w> <w lemma="the" pos="d" xml:id="a02262-059-b-1840">the</w> <w lemma="heaven" pos="n2" xml:id="a02262-059-b-1850">heavens</w> <pc xml:id="a02262-059-b-1860">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-b-1870">and</w> <w lemma="disenthrone" pos="vvb" xml:id="a02262-059-b-1880" reg="disenthrone">disinthrone</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-059-b-1890" rendition="#hi" reg="jupiter">iupiter</w> <pc xml:id="a02262-059-b-1900" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-059-b-1910">who</w> <w lemma="overthrow" pos="vvd" xml:id="a02262-059-b-1920">overthrew</w> <w lemma="they" pos="pno" xml:id="a02262-059-b-1930">them</w> <w lemma="with" pos="acp-p" xml:id="a02262-059-b-1940">with</w> <w lemma="his" pos="po" xml:id="a02262-059-b-1950">his</w> <w lemma="lightning" pos="n1" xml:id="a02262-059-b-1960">lightning</w> <pc xml:id="a02262-059-b-1970">,</pc> <w lemma="and" pos="cc" xml:id="a02262-059-b-1980">and</w> <w lemma="cast" pos="vvd" xml:id="a02262-059-b-1990">cast</w> <w lemma="those" pos="d" xml:id="a02262-059-b-2000">those</w> <w lemma="congest" pos="j_vn" xml:id="a02262-059-b-2010" reg="congested">conjested</w> <w lemma="mountain" pos="n2" xml:id="a02262-059-b-2020">mountains</w> <w lemma="upon" pos="acp-p" xml:id="a02262-059-b-2030">upon</w> <w lemma="they" pos="pno" xml:id="a02262-059-b-2040">them</w> <pc xml:id="a02262-059-b-2050" unit="sentence">.</pc> <w lemma="pherecydes" pos="n1-nn" xml:id="a02262-059-b-2060" rendition="#hi">pherecydes</w> <w lemma="the" pos="d" xml:id="a02262-059-b-2070">the</w> <w lemma="syrian" pos="j-nn" xml:id="a02262-059-b-2080" rendition="#hi">syrian</w> <w lemma="write" pos="vvz" xml:id="a02262-059-b-2090">writes</w> <pc xml:id="a02262-059-b-2100">,</pc> <w lemma="how" pos="crq-cs" xml:id="a02262-059-b-2110">how</w> <w lemma="the" pos="d" xml:id="a02262-059-b-2120">the</w> <w lemma="devil" pos="n2" xml:id="a02262-059-b-2130">devils</w> <w lemma="be" pos="vvd" xml:id="a02262-059-b-2140">were</w> <w lemma="cast" pos="vvn" xml:id="a02262-059-b-2150">cast</w> <w lemma="out" pos="av" xml:id="a02262-059-b-2160">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-2170">of</w> <w lemma="heaven" pos="n1" xml:id="a02262-059-b-2180">heaven</w> <w lemma="by" pos="acp-p" xml:id="a02262-059-b-2190">by</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-059-b-2200" rendition="#hi" reg="jupiter">iupiter</w> <pc join="right" xml:id="a02262-059-b-2210">(</pc> <w lemma="this" pos="d" xml:id="a02262-059-b-2220">this</w> <w lemma="fall" pos="n1" xml:id="a02262-059-b-2230">fall</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-2240">of</w> <w lemma="the" pos="d" xml:id="a02262-059-b-2250">the</w> <w lemma="giant" pos="n2" xml:id="a02262-059-b-2260">giants</w> <w lemma="perhaps" pos="av" xml:id="a02262-059-b-2270">perhaps</w> <w lemma="allude" pos="vvg" xml:id="a02262-059-b-2280">alluding</w> <w lemma="to" pos="acp-p" xml:id="a02262-059-b-2290">to</w> <w lemma="that" pos="d" xml:id="a02262-059-b-2300">that</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-2310">of</w> <w lemma="the" pos="d" xml:id="a02262-059-b-2320">the</w> <w lemma="angel" pos="n2" xml:id="a02262-059-b-2330">angels</w> <pc xml:id="a02262-059-b-2340">:</pc> <pc xml:id="a02262-059-b-2350">)</pc> <w lemma="the" pos="d" xml:id="a02262-059-b-2360">the</w> <w lemma="chief" pos="j" xml:id="a02262-059-b-2370">chief</w> <w lemma="call" pos="vvn" xml:id="a02262-059-b-2380">called</w> <w lemma="ophionius" pos="n1-nn" xml:id="a02262-059-b-2390" rendition="#hi">ophionius</w> <pc xml:id="a02262-059-b-2400" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-059-b-2410">which</w> <w lemma="signify" pos="vvz" xml:id="a02262-059-b-2420">signifies</w> <w lemma="serpentine" pos="j" xml:id="a02262-059-b-2430" rendition="#hi">serpentine</w> <pc xml:id="a02262-059-b-2440" rendition="#hi">:</pc> <w lemma="have" pos="vvg" xml:id="a02262-059-b-2450">having</w> <w lemma="after" pos="acp-p" xml:id="a02262-059-b-2460">after</w> <w lemma="make" pos="vvd" xml:id="a02262-059-b-2470">made</w> <w lemma="use" pos="n1" xml:id="a02262-059-b-2480">use</w> <w lemma="of" pos="acp-p" xml:id="a02262-059-b-2490">of</w> <w lemma="that" pos="d" xml:id="a02262-059-b-2500">that</w> <w lemma="creature" pos="n1" xml:id="a02262-059-b-2510">creature</w> <w lemma="to" pos="acp-cs" xml:id="a02262-059-b-2520">to</w> <w lemma="poison" pos="vvi" xml:id="a02262-059-b-2530" reg="poison">poyson</w> <w lemma="eve" pos="n1" xml:id="a02262-059-b-2540" rendition="#hi">eve</w> <w lemma="with" pos="acp-p" xml:id="a02262-059-b-2550">with</w> <w lemma="a" pos="d" xml:id="a02262-059-b-2560">a</w> <w lemma="false" pos="j" xml:id="a02262-059-b-2570">false</w> <w lemma="ambition" pos="n1" xml:id="a02262-059-b-2580">ambition</w> <pc xml:id="a02262-059-b-2590">.</pc> </p> <pb facs="60" n="112" xml:id="a02262-060-a"/> <p xml:id="a02262-e120590"> <w lemma="vers." pos="n-ab" xml:id="a02262-060-a-0010">vers.</w> <pc xml:id="a02262-060-a-0020" unit="sentence"/> <w lemma="400." pos="crd" xml:id="a02262-060-a-0030">400.</w> <pc xml:id="a02262-060-a-0040" unit="sentence"/> <w lemma="dire" pos="j" xml:id="a02262-060-a-0050">dire</w> <w lemma="python" pos="n1-nn" xml:id="a02262-060-a-0060">python</w> <pc xml:id="a02262-060-a-0070">]</pc> <w lemma="a" pos="d" xml:id="a02262-060-a-0080">a</w> <w lemma="prodigious" pos="j" xml:id="a02262-060-a-0090">prodigious</w> <w lemma="serpent" pos="n1" xml:id="a02262-060-a-0100">serpent</w> <pc xml:id="a02262-060-a-0110">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-060-a-0120">which</w> <w lemma="after" pos="acp-p" xml:id="a02262-060-a-0130">after</w> <w lemma="deucalion" pos="n1g-nn" xml:id="a02262-060-a-0140" rendition="#hi" reg="deucalion's">deucalions</w> <w lemma="flood" pos="n1" xml:id="a02262-060-a-0150" reg="flood">floud</w> <w lemma="lie" pos="vvd" xml:id="a02262-060-a-0160">lay</w> <w lemma="upon" pos="acp-p" xml:id="a02262-060-a-0170">upon</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0180">the</w> <w lemma="earth" pos="n1" xml:id="a02262-060-a-0190">earth</w> <w lemma="like" pos="acp-p" xml:id="a02262-060-a-0200">like</w> <w lemma="a" pos="d" xml:id="a02262-060-a-0210">a</w> <w lemma="mountain" pos="n1" xml:id="a02262-060-a-0220">mountain</w> <pc xml:id="a02262-060-a-0230">,</pc> <w lemma="and" pos="cc" xml:id="a02262-060-a-0240">and</w> <w lemma="slay" pos="vvn" xml:id="a02262-060-a-0250">slain</w> <w lemma="by" pos="acp-p" xml:id="a02262-060-a-0260">by</w> <w lemma="apollo" pos="n1-nn" xml:id="a02262-060-a-0270" rendition="#hi">apollo</w> <pc xml:id="a02262-060-a-0280" rendition="#hi">:</pc> <w lemma="the" pos="d" xml:id="a02262-060-a-0290">the</w> <w lemma="sense" pos="n1" xml:id="a02262-060-a-0300">sense</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-a-0310">of</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0320">the</w> <w lemma="fable" pos="n1" xml:id="a02262-060-a-0330">fable</w> <w lemma="be" pos="vvg" xml:id="a02262-060-a-0340">being</w> <w lemma="mere" pos="av_j" xml:id="a02262-060-a-0350" reg="merely">meerely</w> <w lemma="physical" pos="j" xml:id="a02262-060-a-0360" reg="physical">physicall</w> <pc xml:id="a02262-060-a-0370">;</pc> <w lemma="for" pos="acp-p" xml:id="a02262-060-a-0380">for</w> <w lemma="python" pos="n1-nn" xml:id="a02262-060-a-0390" rendition="#hi">python</w> <w lemma="bear" pos="vvn" xml:id="a02262-060-a-0400">born</w> <w lemma="after" pos="acp-p" xml:id="a02262-060-a-0410">after</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0420">the</w> <w lemma="deluge" pos="n1" xml:id="a02262-060-a-0430">deluge</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-a-0440">of</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0450">the</w> <w lemma="humid" pos="j" xml:id="a02262-060-a-0460">humid</w> <w lemma="earth" pos="n1" xml:id="a02262-060-a-0470">earth</w> <pc xml:id="a02262-060-a-0480">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-060-a-0490">was</w> <w lemma="that" pos="d" xml:id="a02262-060-a-0500">that</w> <w lemma="great" pos="j" xml:id="a02262-060-a-0510">great</w> <w lemma="exhalation" pos="n1" xml:id="a02262-060-a-0520">exhalation</w> <pc xml:id="a02262-060-a-0530">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-060-a-0540">which</w> <w lemma="rise" pos="vvd" xml:id="a02262-060-a-0550">rose</w> <w lemma="from" pos="acp-p" xml:id="a02262-060-a-0560">from</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0570">the</w> <w lemma="late" pos="j" xml:id="a02262-060-a-0580">late</w> <w lemma="drown" pos="j_vn" xml:id="a02262-060-a-0590">drowned</w> <w lemma="world" pos="n1" xml:id="a02262-060-a-0600">world</w> <pc xml:id="a02262-060-a-0610">;</pc> <w lemma="at" pos="acp-p" xml:id="a02262-060-a-0620">at</w> <w lemma="length" pos="n1" xml:id="a02262-060-a-0630">length</w> <w lemma="dissipate" pos="vvn" xml:id="a02262-060-a-0640">dissipated</w> <w lemma="by" pos="acp-p" xml:id="a02262-060-a-0650">by</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0660">the</w> <w lemma="fervour" pos="n1" xml:id="a02262-060-a-0670">fervour</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-a-0680">of</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0690">the</w> <w lemma="sun" pos="n1" xml:id="a02262-060-a-0700" reg="sun">sunne</w> <pc xml:id="a02262-060-a-0710">,</pc> <w lemma="or" pos="cc" xml:id="a02262-060-a-0720">or</w> <w lemma="apollo" pos="n1-nn" xml:id="a02262-060-a-0730" rendition="#hi">apollo</w> <pc xml:id="a02262-060-a-0740" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e120600"> <l xml:id="a02262-e120610"> <w lemma="the" pos="d" xml:id="a02262-060-a-0750">the</w> <w lemma="earth" pos="n1" xml:id="a02262-060-a-0760">earth</w> <w lemma="then" pos="av" xml:id="a02262-060-a-0770">then</w> <w lemma="soak" pos="vvn" xml:id="a02262-060-a-0780" reg="soaked">soak'd</w> <w lemma="in" pos="acp-p" xml:id="a02262-060-a-0790">in</w> <w lemma="shower" pos="n2" xml:id="a02262-060-a-0800" reg="showers">showres</w> <pc xml:id="a02262-060-a-0810">,</pc> <w lemma="yet" pos="av" xml:id="a02262-060-a-0820">yet</w> <w lemma="hardly" pos="av" xml:id="a02262-060-a-0830">hardly</w> <w lemma="dry" pos="j" xml:id="a02262-060-a-0840">dry</w> <pc xml:id="a02262-060-a-0850">,</pc> </l> <l xml:id="a02262-e120620"> <w lemma="throw" pos="vvd" xml:id="a02262-060-a-0860">threw</w> <w lemma="up" pos="acp-av" xml:id="a02262-060-a-0870">up</w> <w lemma="thick" pos="j" xml:id="a02262-060-a-0880">thick</w> <w lemma="cloud" pos="n2" xml:id="a02262-060-a-0890">clouds</w> <pc xml:id="a02262-060-a-0900">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-060-a-0910">which</w> <w lemma="darken" pos="vvd" xml:id="a02262-060-a-0920" reg="darkened">darkned</w> <w lemma="all" pos="d" xml:id="a02262-060-a-0930">all</w> <w lemma="the" pos="d" xml:id="a02262-060-a-0940">the</w> <w lemma="sky" pos="n1" xml:id="a02262-060-a-0950">sky</w> <pc xml:id="a02262-060-a-0960">:</pc> </l> <l xml:id="a02262-e120630"> <w lemma="this" pos="d" xml:id="a02262-060-a-0970">this</w> <w lemma="be" pos="vvd" xml:id="a02262-060-a-0980">was</w> <w lemma="that" pos="d" xml:id="a02262-060-a-0990">that</w> <w lemma="python" pos="n1-nn" xml:id="a02262-060-a-1000">python</w> <pc xml:id="a02262-060-a-1010" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e120640"> <w lemma="pont." pos="n-ab" xml:id="a02262-060-a-1020">pont.</w> <w lemma="meteor" pos="n1" xml:id="a02262-060-a-1030">meteor</w> <pc xml:id="a02262-060-a-1040" unit="sentence">.</pc> </bibl> <p xml:id="a02262-e120650"> <w lemma="the" pos="d" xml:id="a02262-060-a-1050">the</w> <w lemma="word" pos="n1" xml:id="a02262-060-a-1060">word</w> <w lemma="signify" pos="vvz" xml:id="a02262-060-a-1070">signifies</w> <w lemma="putrefaction" pos="n1" xml:id="a02262-060-a-1080">putrefaction</w> <pc xml:id="a02262-060-a-1090">:</pc> <w lemma="and" pos="cc" xml:id="a02262-060-a-1100">and</w> <w lemma="because" pos="acp-cs" xml:id="a02262-060-a-1110">because</w> <w lemma="the" pos="d" xml:id="a02262-060-a-1120">the</w> <w lemma="sun" pos="n1" xml:id="a02262-060-a-1130">sun</w> <w lemma="consume" pos="vvz" xml:id="a02262-060-a-1140">consumes</w> <w lemma="the" pos="d" xml:id="a02262-060-a-1150">the</w> <w lemma="putrefaction" pos="n1" xml:id="a02262-060-a-1160">putrefaction</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-a-1170">of</w> <w lemma="earth" pos="n1" xml:id="a02262-060-a-1180">earth</w> <pc xml:id="a02262-060-a-1190">,</pc> <w lemma="his" pos="po" xml:id="a02262-060-a-1200">his</w> <w lemma="beam" pos="n2" xml:id="a02262-060-a-1210">beams</w> <w lemma="dart" pos="vvg" xml:id="a02262-060-a-1220">darting</w> <w lemma="from" pos="acp-p" xml:id="a02262-060-a-1230">from</w> <w lemma="his" pos="po" xml:id="a02262-060-a-1240">his</w> <w lemma="orb" pos="n1" xml:id="a02262-060-a-1250">orb</w> <w lemma="like" pos="acp-p" xml:id="a02262-060-a-1260">like</w> <w lemma="arrow" pos="n2" xml:id="a02262-060-a-1270">arrows</w> <pc xml:id="a02262-060-a-1280">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-060-a-1290">with</w> <w lemma="his" pos="po" xml:id="a02262-060-a-1300">his</w> <w lemma="arrow" pos="n2" xml:id="a02262-060-a-1310">arrows</w> <w lemma="he" pos="pns" xml:id="a02262-060-a-1320">he</w> <w lemma="be" pos="vvz" xml:id="a02262-060-a-1330">is</w> <w lemma="say" pos="vvn" xml:id="a02262-060-a-1340">said</w> <w lemma="to" pos="acp-cs" xml:id="a02262-060-a-1350">to</w> <w lemma="have" pos="vvi" xml:id="a02262-060-a-1360">have</w> <w lemma="slay" pos="vvn" xml:id="a02262-060-a-1370">slain</w> <w lemma="python" pos="n1-nn" xml:id="a02262-060-a-1380" rendition="#hi">python</w> <pc xml:id="a02262-060-a-1390" rendition="#hi">.</pc> </p> <p xml:id="a02262-e120660"> <w lemma="vers." pos="n-ab" xml:id="a02262-060-a-1400">vers.</w> <pc xml:id="a02262-060-a-1410" unit="sentence"/> <w lemma="400." pos="crd" xml:id="a02262-060-a-1420">400.</w> <pc xml:id="a02262-060-a-1430" unit="sentence"/> <w lemma="lerna" pos="n1g-nn" xml:id="a02262-060-a-1440">lerna's</w> <w lemma="fen" pos="n1" xml:id="a02262-060-a-1450">fen</w> <pc xml:id="a02262-060-a-1460">]</pc> <w lemma="in" pos="acp-p" xml:id="a02262-060-a-1470">in</w> <w lemma="this" pos="d" xml:id="a02262-060-a-1480">this</w> <w lemma="lay" pos="vvd" xml:id="a02262-060-a-1490" reg="laid">lay</w> <w lemma="that" pos="cs" xml:id="a02262-060-a-1500">that</w> <w lemma="venomous" pos="j" xml:id="a02262-060-a-1510" reg="venomous">venemous</w> <w lemma="serpent" pos="n1" xml:id="a02262-060-a-1520">serpent</w> <w lemma="hydra" pos="n1-nn" xml:id="a02262-060-a-1530" rendition="#hi">hydra</w> <pc xml:id="a02262-060-a-1540" rendition="#hi">;</pc> <w lemma="which" pos="crq-r" xml:id="a02262-060-a-1550">which</w> <w lemma="be" pos="vvz" xml:id="a02262-060-a-1560">is</w> <w lemma="say" pos="vvn" xml:id="a02262-060-a-1570">said</w> <w lemma="to" pos="acp-cs" xml:id="a02262-060-a-1580">to</w> <w lemma="have" pos="vvi" xml:id="a02262-060-a-1590">have</w> <w lemma="many" pos="d" xml:id="a02262-060-a-1600">many</w> <w lemma="head" pos="n2" xml:id="a02262-060-a-1610">heads</w> <pc xml:id="a02262-060-a-1620">,</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-060-a-1630">whereof</w> <w lemma="one" pos="pi" xml:id="a02262-060-a-1640">one</w> <w lemma="be" pos="vvg" xml:id="a02262-060-a-1650">being</w> <w lemma="cut" pos="vvn" xml:id="a02262-060-a-1660">cut</w> <w lemma="off" pos="acp-av" xml:id="a02262-060-a-1670">off</w> <pc xml:id="a02262-060-a-1680">,</pc> <w lemma="two" pos="crd" xml:id="a02262-060-a-1690">two</w> <w lemma="rose" pos="n1" xml:id="a02262-060-a-1700">rose</w> <w lemma="in" pos="acp-p" xml:id="a02262-060-a-1710">in</w> <w lemma="the" pos="d" xml:id="a02262-060-a-1720">the</w> <w lemma="room" pos="n1" xml:id="a02262-060-a-1730">room</w> <w lemma="more" pos="av-c_d" xml:id="a02262-060-a-1740">more</w> <w lemma="terrible" pos="j" xml:id="a02262-060-a-1750">terrible</w> <w lemma="than" pos="cs" xml:id="a02262-060-a-1760" reg="than">then</w> <w lemma="the" pos="d" xml:id="a02262-060-a-1770">the</w> <w lemma="former" pos="j" xml:id="a02262-060-a-1780">former</w> <pc xml:id="a02262-060-a-1790">,</pc> <w lemma="and" pos="cc" xml:id="a02262-060-a-1800">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-060-a-1810">with</w> <w lemma="her" pos="po" xml:id="a02262-060-a-1820">her</w> <w lemma="poisonous" pos="j" xml:id="a02262-060-a-1830" reg="poisonous">poysnous</w> <w lemma="breath" pos="n1" xml:id="a02262-060-a-1840">breath</w> <w lemma="to" pos="acp-cs" xml:id="a02262-060-a-1850">to</w> <w lemma="have" pos="vvi" xml:id="a02262-060-a-1860">have</w> <w lemma="infect" pos="vvn" xml:id="a02262-060-a-1870">infected</w> <w lemma="all" pos="d" xml:id="a02262-060-a-1880">all</w> <w lemma="the" pos="d" xml:id="a02262-060-a-1890">the</w> <w lemma="territory" pos="n2" xml:id="a02262-060-a-1900">territories</w> <w lemma="adjoin" pos="vvg" xml:id="a02262-060-a-1910" reg="adjoining">adjoyning</w> <pc xml:id="a02262-060-a-1920" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-060-a-1930">this</w> <w lemma="fable" pos="n1" xml:id="a02262-060-a-1940">fable</w> <w lemma="have" pos="vvd" xml:id="a02262-060-a-1950">had</w> <w lemma="a" pos="d" xml:id="a02262-060-a-1960">a</w> <w lemma="relation" pos="n1" xml:id="a02262-060-a-1970">relation</w> <w lemma="to" pos="acp-p" xml:id="a02262-060-a-1980">to</w> <w lemma="that" pos="d" xml:id="a02262-060-a-1990">that</w> <w lemma="place" pos="n1" xml:id="a02262-060-a-2000">place</w> <pc xml:id="a02262-060-a-2010">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-060-a-2020">which</w> <w lemma="through" pos="acp-p" xml:id="a02262-060-a-2030">through</w> <w lemma="the" pos="d" xml:id="a02262-060-a-2040">the</w> <w lemma="eruption" pos="n1" xml:id="a02262-060-a-2050">eruption</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-a-2060">of</w> <w lemma="water" pos="n2" xml:id="a02262-060-a-2070">waters</w> <w lemma="annoy" pos="vvd" xml:id="a02262-060-a-2080">annoyed</w> <w lemma="the" pos="d" xml:id="a02262-060-a-2090">the</w> <w lemma="neighbour" pos="j_vg" xml:id="a02262-060-a-2100">neighbouring</w> <w lemma="city" pos="n2" xml:id="a02262-060-a-2110">cities</w> <pc xml:id="a02262-060-a-2120">;</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-060-a-2130">when</w> <w lemma="one" pos="pi" xml:id="a02262-060-a-2140">one</w> <w lemma="be" pos="vvg" xml:id="a02262-060-a-2150">being</w> <w lemma="stop" pos="vvn" xml:id="a02262-060-a-2160" reg="stopped">stopt</w> <w lemma="many" pos="d" xml:id="a02262-060-a-2170">many</w> <w lemma="rose" pos="n1" xml:id="a02262-060-a-2180">rose</w> <w lemma="in" pos="acp-p" xml:id="a02262-060-a-2190">in</w> <w lemma="the" pos="d" xml:id="a02262-060-a-2200">the</w> <w lemma="room" pos="n1" xml:id="a02262-060-a-2210">room</w> <pc xml:id="a02262-060-a-2220">:</pc> <w lemma="this" pos="d" xml:id="a02262-060-a-2230">this</w> <w lemma="hercules" pos="n1-nn" xml:id="a02262-060-a-2240" rendition="#hi">hercules</w> <w lemma="perceive" pos="vvg" xml:id="a02262-060-a-2250">perceiving</w> <pc xml:id="a02262-060-a-2260">,</pc> <w lemma="burn" pos="vvd" xml:id="a02262-060-a-2270" reg="burned">burnt</w> <w lemma="they" pos="pno" xml:id="a02262-060-a-2280">them</w> <w lemma="with" pos="acp-p" xml:id="a02262-060-a-2290">with</w> <w lemma="fire" pos="n1" xml:id="a02262-060-a-2300">fire</w> <pc xml:id="a02262-060-a-2310" unit="sentence">.</pc> </p> <quote xml:id="a02262-e120670"> <pb facs="60" n="113" xml:id="a02262-060-b"/> <l xml:id="a02262-e120680"> <w lemma="corruption" pos="n1" xml:id="a02262-060-b-0010">corruption</w> <w lemma="boil" pos="vvz" xml:id="a02262-060-b-0020" reg="boils">boyls</w> <w lemma="away" pos="av" xml:id="a02262-060-b-0030">away</w> <w lemma="with" pos="acp-p" xml:id="a02262-060-b-0040">with</w> <w lemma="heat" pos="n1" xml:id="a02262-060-b-0050">heat</w> <pc xml:id="a02262-060-b-0060">;</pc> </l> <l xml:id="a02262-e120690"> <w lemma="and" pos="cc" xml:id="a02262-060-b-0070">and</w> <w lemma="forth" pos="av" xml:id="a02262-060-b-0080">forth</w> <w lemma="superfluous" pos="j" xml:id="a02262-060-b-0090">superfluous</w> <w lemma="vapour" pos="n2" xml:id="a02262-060-b-0100">vapours</w> <w lemma="sweat" pos="vvi" xml:id="a02262-060-b-0110">sweat</w> <pc xml:id="a02262-060-b-0120" unit="sentence">.</pc> </l> </quote> <p xml:id="a02262-e120700"> <w lemma="but" pos="acp-cc" xml:id="a02262-060-b-0130">but</w> <w lemma="physical" pos="av_j" xml:id="a02262-060-b-0140">physically</w> <pc xml:id="a02262-060-b-0150">,</pc> <w lemma="hydra" pos="n1-nn" xml:id="a02262-060-b-0160" rendition="#hi">hydra</w> <w lemma="signify" pos="vvz" xml:id="a02262-060-b-0170">signifies</w> <w lemma="water" pos="n1" xml:id="a02262-060-b-0180">water</w> <pc xml:id="a02262-060-b-0190">,</pc> <w lemma="and" pos="cc" xml:id="a02262-060-b-0200">and</w> <w lemma="hercules" pos="n1-nn" xml:id="a02262-060-b-0210" rendition="#hi">hercules</w> <w lemma="accord" pos="vvg" xml:id="a02262-060-b-0220">according</w> <w lemma="to" pos="acp-p" xml:id="a02262-060-b-0230">to</w> <w lemma="macrobius" pos="n1-nn" xml:id="a02262-060-b-0240" rendition="#hi">macrobius</w> <pc xml:id="a02262-060-b-0250" rendition="#hi">,</pc> <w lemma="present" pos="vvz" xml:id="a02262-060-b-0260">presenteth</w> <w lemma="the" pos="d" xml:id="a02262-060-b-0270">the</w> <w lemma="sun" pos="n1" xml:id="a02262-060-b-0280" reg="sun">sunne</w> <pc xml:id="a02262-060-b-0290">,</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-060-b-0300">whose</w> <w lemma="extraordinary" pos="j" xml:id="a02262-060-b-0310">extraordinary</w> <w lemma="fervour" pos="n1" xml:id="a02262-060-b-0320">fervour</w> <w lemma="dry" pos="vvn" xml:id="a02262-060-b-0330">dried</w> <w lemma="up" pos="acp-av" xml:id="a02262-060-b-0340">up</w> <w lemma="those" pos="d" xml:id="a02262-060-b-0350">those</w> <w lemma="noisome" pos="j" xml:id="a02262-060-b-0360" reg="noisome">noysome</w> <w lemma="and" pos="cc" xml:id="a02262-060-b-0370">and</w> <w lemma="infectious" pos="j" xml:id="a02262-060-b-0380">infectious</w> <w lemma="vapour" pos="n2" xml:id="a02262-060-b-0390">vapours</w> <pc xml:id="a02262-060-b-0400">.</pc> </p> <p xml:id="a02262-e120710"> <w lemma="vers." pos="n-ab" xml:id="a02262-060-b-0410">vers.</w> <pc xml:id="a02262-060-b-0420" unit="sentence"/> <w lemma="404." pos="crd" xml:id="a02262-060-b-0430">404.</w> <pc xml:id="a02262-060-b-0440" unit="sentence"/> <w lemma="lyaeus" pos="n1-nn" xml:id="a02262-060-b-0450">lyaeus</w> <w lemma="give" pos="vvd" xml:id="a02262-060-b-0460">gave</w> <w lemma="to" pos="acp-p" xml:id="a02262-060-b-0470">to</w> <w lemma="man" pos="n1" xml:id="a02262-060-b-0480">man</w> <w lemma="less" pos="av-c_d" xml:id="a02262-060-b-0490" reg="less">lesse</w> <w lemma="precious" pos="j" xml:id="a02262-060-b-0500">precious</w> <w lemma="wine" pos="n1" xml:id="a02262-060-b-0510">wine</w> <pc xml:id="a02262-060-b-0520">]</pc> <w lemma="lyaeus" pos="n1-nn" xml:id="a02262-060-b-0530" rendition="#hi">lyaeus</w> <w lemma="be" pos="vvz" xml:id="a02262-060-b-0540">is</w> <w lemma="a" pos="d" xml:id="a02262-060-b-0550">a</w> <w lemma="name" pos="n1" xml:id="a02262-060-b-0560">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-0570">of</w> <w lemma="bacchus" pos="n1-nn" xml:id="a02262-060-b-0580" rendition="#hi">bacchus</w> <pc xml:id="a02262-060-b-0590" rendition="#hi">,</pc> <w lemma="because" pos="acp-cs" xml:id="a02262-060-b-0600">because</w> <w lemma="wine" pos="n1" xml:id="a02262-060-b-0610">wine</w> <w lemma="refresh" pos="vvz" xml:id="a02262-060-b-0620">refresheth</w> <w lemma="the" pos="d" xml:id="a02262-060-b-0630">the</w> <w lemma="heart" pos="n1" xml:id="a02262-060-b-0640">heart</w> <pc xml:id="a02262-060-b-0650">,</pc> <w lemma="and" pos="cc" xml:id="a02262-060-b-0660">and</w> <w lemma="free" pos="vvz" xml:id="a02262-060-b-0670">freeth</w> <w lemma="it" pos="pn" xml:id="a02262-060-b-0680">it</w> <w lemma="from" pos="acp-p" xml:id="a02262-060-b-0690">from</w> <w lemma="sorrow" pos="n1" xml:id="a02262-060-b-0700">sorrow</w> <pc xml:id="a02262-060-b-0710" unit="sentence">.</pc> <w lemma="noah" pos="n1-nn" xml:id="a02262-060-b-0720" rendition="#hi">noah</w> <w lemma="be" pos="vvd" xml:id="a02262-060-b-0730">was</w> <w lemma="he" pos="pns" xml:id="a02262-060-b-0740">he</w> <w lemma="who" pos="crq-r" xml:id="a02262-060-b-0750">who</w> <w lemma="immediate" pos="av_j" xml:id="a02262-060-b-0760">immediately</w> <w lemma="after" pos="acp-p" xml:id="a02262-060-b-0770">after</w> <w lemma="the" pos="d" xml:id="a02262-060-b-0780">the</w> <w lemma="flood" pos="n1" xml:id="a02262-060-b-0790" reg="flood">floud</w> <w lemma="first" pos="ord" xml:id="a02262-060-b-0800">first</w> <w lemma="plant" pos="vvd" xml:id="a02262-060-b-0810">planted</w> <w lemma="a" pos="d" xml:id="a02262-060-b-0820">a</w> <w lemma="vineyard" pos="n1" xml:id="a02262-060-b-0830">vineyard</w> <w lemma="and" pos="cc" xml:id="a02262-060-b-0840">and</w> <w lemma="show" pos="vvd" xml:id="a02262-060-b-0850" reg="showed">shewed</w> <w lemma="the" pos="d" xml:id="a02262-060-b-0860">the</w> <w lemma="use" pos="n1" xml:id="a02262-060-b-0870">use</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-0880">of</w> <w lemma="wine" pos="n1" xml:id="a02262-060-b-0890">wine</w> <w lemma="unto" pos="acp-p" xml:id="a02262-060-b-0900">unto</w> <w lemma="man" pos="n1" xml:id="a02262-060-b-0910">man</w> <pc xml:id="a02262-060-b-0920">:</pc> <w lemma="wherefore" pos="crq-cs" xml:id="a02262-060-b-0930">wherefore</w> <w lemma="some" pos="d" xml:id="a02262-060-b-0940">some</w> <w lemma="write" pos="vvb" xml:id="a02262-060-b-0950">write</w> <w lemma="that" pos="cs" xml:id="a02262-060-b-0960">that</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-0970">of</w> <w lemma="noachus" pos="n1-nn" xml:id="a02262-060-b-0980" rendition="#hi">noachus</w> <w lemma="he" pos="pns" xml:id="a02262-060-b-0990">he</w> <w lemma="be" pos="vvd" xml:id="a02262-060-b-1000">was</w> <w lemma="call" pos="vvn" xml:id="a02262-060-b-1010">called</w> <w lemma="boachus" pos="n1-nn" xml:id="a02262-060-b-1020" rendition="#hi">boachus</w> <pc xml:id="a02262-060-b-1030" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-060-b-1040">and</w> <w lemma="after" pos="acp-p" xml:id="a02262-060-b-1050">after</w> <w lemma="bacchus" pos="n1-nn" xml:id="a02262-060-b-1060" rendition="#hi">bacchus</w> <w lemma="by" pos="acp-p" xml:id="a02262-060-b-1070">by</w> <w lemma="the" pos="d" xml:id="a02262-060-b-1080">the</w> <w lemma="ethnic" pos="n2_j" xml:id="a02262-060-b-1090" reg="ethnics">ethnicks</w> <pc xml:id="a02262-060-b-1100">,</pc> <w lemma="either" pos="av_d" xml:id="a02262-060-b-1110">either</w> <w lemma="by" pos="acp-p" xml:id="a02262-060-b-1120">by</w> <w lemma="contraction" pos="n1" xml:id="a02262-060-b-1130">contraction</w> <pc xml:id="a02262-060-b-1140">,</pc> <w lemma="or" pos="cc" xml:id="a02262-060-b-1150">or</w> <w lemma="through" pos="acp-p" xml:id="a02262-060-b-1160">through</w> <w lemma="ignorance" pos="n1" xml:id="a02262-060-b-1170">ignorance</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-1180">of</w> <w lemma="the" pos="d" xml:id="a02262-060-b-1190">the</w> <w lemma="etymology" pos="n1" xml:id="a02262-060-b-1200" reg="etymology">etymologie</w> <pc xml:id="a02262-060-b-1210" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-060-b-1220">this</w> <w lemma="comparison" pos="n1" xml:id="a02262-060-b-1230">comparison</w> <w lemma="have" pos="vvz" xml:id="a02262-060-b-1240">hath</w> <w lemma="relation" pos="n1" xml:id="a02262-060-b-1250">relation</w> <w lemma="to" pos="acp-p" xml:id="a02262-060-b-1260">to</w> <w lemma="christ" pos="n1g-nn" xml:id="a02262-060-b-1270" rendition="#hi">christ's</w> <w lemma="conversion" pos="n1" xml:id="a02262-060-b-1280">conversion</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-1290">of</w> <w lemma="water" pos="n1" xml:id="a02262-060-b-1300">water</w> <w lemma="into" pos="acp-p" xml:id="a02262-060-b-1310">into</w> <w lemma="such" pos="d" xml:id="a02262-060-b-1320">such</w> <w lemma="excellent" pos="j" xml:id="a02262-060-b-1330">excellent</w> <w lemma="wine" pos="n1" xml:id="a02262-060-b-1340">wine</w> <w lemma="at" pos="acp-p" xml:id="a02262-060-b-1350">at</w> <w lemma="cana" pos="n1-nn" xml:id="a02262-060-b-1360" rendition="#hi">cana</w> <w lemma="in" pos="acp-p" xml:id="a02262-060-b-1370">in</w> <w lemma="galilee" pos="n1-nn" xml:id="a02262-060-b-1380" rendition="#hi">galilee</w> <pc xml:id="a02262-060-b-1390" rendition="#hi">.</pc> </p> <p xml:id="a02262-e120720"> <w lemma="vers." pos="n-ab" xml:id="a02262-060-b-1400">vers.</w> <pc xml:id="a02262-060-b-1410" unit="sentence"/> <w lemma="405." pos="crd" xml:id="a02262-060-b-1420">405.</w> <pc xml:id="a02262-060-b-1430" unit="sentence"/> <w lemma="not" pos="xx" xml:id="a02262-060-b-1440">not</w> <w lemma="hercules" pos="n1-nn" xml:id="a02262-060-b-1450">hercules</w> <w lemma="so" pos="av" xml:id="a02262-060-b-1460">so</w> <w lemma="many" pos="d" xml:id="a02262-060-b-1470">many</w> <w lemma="monster" pos="n2" xml:id="a02262-060-b-1480">monsters</w> <w lemma="slay" pos="vvd" xml:id="a02262-060-b-1490">slew</w> <pc xml:id="a02262-060-b-1500">]</pc> <w lemma="hercules" pos="n1g-nn" xml:id="a02262-060-b-1510" reg="hercules'">hercules</w> <pc xml:id="a02262-060-b-1520">,</pc> <w lemma="say" pos="vvz" xml:id="a02262-060-b-1530" rendition="#hi">saith</w> <w lemma="seneca" pos="n1-nn" xml:id="a02262-060-b-1540">seneca</w> <pc xml:id="a02262-060-b-1550">,</pc> <w lemma="travel" pos="vvn" xml:id="a02262-060-b-1560" rendition="#hi">travelled</w> <w lemma="over" pos="acp-p" xml:id="a02262-060-b-1570" rendition="#hi">over</w> <w lemma="the" pos="d" xml:id="a02262-060-b-1580" rendition="#hi">the</w> <w lemma="world" pos="n1" xml:id="a02262-060-b-1590" rendition="#hi">world</w> <pc xml:id="a02262-060-b-1600" rendition="#hi">,</pc> <w lemma="not" pos="xx" xml:id="a02262-060-b-1610" rendition="#hi">not</w> <w lemma="to" pos="acp-cs" xml:id="a02262-060-b-1620" rendition="#hi">to</w> <w lemma="oppress" pos="vvi" xml:id="a02262-060-b-1630" rendition="#hi" reg="oppress">oppresse</w> <w lemma="it" pos="pn" xml:id="a02262-060-b-1640" rendition="#hi">it</w> <pc xml:id="a02262-060-b-1650" rendition="#hi">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-060-b-1660" rendition="#hi">but</w> <w lemma="to" pos="acp-cs" xml:id="a02262-060-b-1670" rendition="#hi">to</w> <w lemma="free" pos="vvi" xml:id="a02262-060-b-1680" rendition="#hi">free</w> <w lemma="it" pos="pn" xml:id="a02262-060-b-1690" rendition="#hi">it</w> <w lemma="from" pos="acp-p" xml:id="a02262-060-b-1700" rendition="#hi">from</w> <w lemma="oppressor" pos="n2" xml:id="a02262-060-b-1710" rendition="#hi" reg="oppressors">oppressours</w> <pc xml:id="a02262-060-b-1720" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-060-b-1730" rendition="#hi">and</w> <w lemma="by" pos="acp-p" xml:id="a02262-060-b-1740" rendition="#hi">by</w> <w lemma="kill" pos="vvg" xml:id="a02262-060-b-1750" rendition="#hi">killing</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-1760" rendition="#hi">of</w> <w lemma="tyrant" pos="n2" xml:id="a02262-060-b-1770" rendition="#hi">tyrants</w> <w lemma="and" pos="cc" xml:id="a02262-060-b-1780" rendition="#hi">and</w> <w lemma="monster" pos="n2" xml:id="a02262-060-b-1790" rendition="#hi">monsters</w> <w lemma="to" pos="acp-cs" xml:id="a02262-060-b-1800" rendition="#hi">to</w> <w lemma="preserve" pos="vvi" xml:id="a02262-060-b-1810" rendition="#hi">preserve</w> <w lemma="it" pos="pn" xml:id="a02262-060-b-1820" rendition="#hi">it</w> <w lemma="in" pos="acp-p" xml:id="a02262-060-b-1830" rendition="#hi">in</w> <w lemma="tranquillity" pos="n1" xml:id="a02262-060-b-1840" rendition="#hi" reg="tranquillity">tranquillitie</w> <pc xml:id="a02262-060-b-1850" unit="sentence" rendition="#hi">.</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-060-b-1860">but</w> <w lemma="how" pos="crq-cs" xml:id="a02262-060-b-1870">how</w> <w lemma="much" pos="av_d" xml:id="a02262-060-b-1880">much</w> <w lemma="more" pos="av-c_d" xml:id="a02262-060-b-1890">more</w> <w lemma="glorious" pos="j" xml:id="a02262-060-b-1900">glorious</w> <w lemma="be" pos="vvd" xml:id="a02262-060-b-1910">were</w> <w lemma="the" pos="d" xml:id="a02262-060-b-1920">the</w> <w lemma="victory" pos="n2" xml:id="a02262-060-b-1930">victories</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-1940">of</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-060-b-1950" rendition="#hi">christ</w> <pc xml:id="a02262-060-b-1960" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-060-b-1970">who</w> <w lemma="by" pos="acp-p" xml:id="a02262-060-b-1980">by</w> <w lemma="suffer" pos="vvg" xml:id="a02262-060-b-1990">suffering</w> <w lemma="for" pos="acp-p" xml:id="a02262-060-b-2000">for</w> <w lemma="sin" pos="n1" xml:id="a02262-060-b-2010" reg="sin">sinne</w> <pc xml:id="a02262-060-b-2020">,</pc> <w lemma="subdue" pos="vvd" xml:id="a02262-060-b-2030">subdued</w> <w lemma="it" pos="pn" xml:id="a02262-060-b-2040">it</w> <pc xml:id="a02262-060-b-2050">;</pc> <w lemma="lead" pos="vvn" xml:id="a02262-060-b-2060">led</w> <w lemma="captivity" pos="n1" xml:id="a02262-060-b-2070">captivity</w> <w lemma="captive" pos="j" xml:id="a02262-060-b-2080">captive</w> <pc xml:id="a02262-060-b-2090">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-060-b-2100">was</w> <w lemma="the" pos="d" xml:id="a02262-060-b-2110">the</w> <w lemma="death" pos="n1" xml:id="a02262-060-b-2120">death</w> <w lemma="of" pos="acp-p" xml:id="a02262-060-b-2130">of</w> <pb facs="61" n="114" xml:id="a02262-061-a"/> <w lemma="death" pos="n1" xml:id="a02262-061-a-0010">death</w> <pc xml:id="a02262-061-a-0020">;</pc> <w lemma="triumph" pos="vvg" xml:id="a02262-061-a-0030">triumphing</w> <w lemma="over" pos="acp-p" xml:id="a02262-061-a-0040">over</w> <w lemma="hell" pos="n1" xml:id="a02262-061-a-0050">hell</w> <pc xml:id="a02262-061-a-0060">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-a-0070">and</w> <w lemma="those" pos="d" xml:id="a02262-061-a-0080">those</w> <w lemma="spirit" pos="n2" xml:id="a02262-061-a-0090">spirits</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-0100">of</w> <w lemma="darkness" pos="n1" xml:id="a02262-061-a-0110" reg="darkness">darknesse</w> <pc xml:id="a02262-061-a-0120">.</pc> </p> <p xml:id="a02262-e120730"> <w lemma="vers." pos="n-ab" xml:id="a02262-061-a-0130">vers.</w> <pc xml:id="a02262-061-a-0140" unit="sentence"/> <w lemma="406." pos="crd" xml:id="a02262-061-a-0150">406.</w> <pc xml:id="a02262-061-a-0160" unit="sentence"/> <w lemma="unshorn" pos="j" xml:id="a02262-061-a-0170" reg="unshorn">vnshorn</w> <w lemma="apollo" pos="n1-nn" xml:id="a02262-061-a-0180">apollo</w> <w lemma="desk" pos="n1" xml:id="a02262-061-a-0190" reg="desk">desse</w> <w lemma="in" pos="acp-p" xml:id="a02262-061-a-0200">in</w> <w lemma="physic" pos="n1" xml:id="a02262-061-a-0210" reg="physic">physick</w> <w lemma="know" pos="vvd" xml:id="a02262-061-a-0220">knew</w> <pc xml:id="a02262-061-a-0230">]</pc> <w lemma="apollo" pos="n1-nn" xml:id="a02262-061-a-0240" rendition="#hi">apollo</w> <pc xml:id="a02262-061-a-0250" rendition="#hi">;</pc> <w lemma="to" pos="acp-p" xml:id="a02262-061-a-0260">to</w> <w lemma="who" pos="crq-ro" xml:id="a02262-061-a-0270">whom</w> <w lemma="they" pos="pns" xml:id="a02262-061-a-0280">they</w> <w lemma="attribute" pos="vvb" xml:id="a02262-061-a-0290">attribute</w> <w lemma="long" pos="av_j" xml:id="a02262-061-a-0300">long</w> <w lemma="yellow" pos="j" xml:id="a02262-061-a-0310">yellow</w> <w lemma="hair" pos="n1" xml:id="a02262-061-a-0320" reg="hair">haire</w> <pc xml:id="a02262-061-a-0330">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-061-a-0340">in</w> <w lemma="regard" pos="n1" xml:id="a02262-061-a-0350">regard</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-0360">of</w> <w lemma="his" pos="po" xml:id="a02262-061-a-0370">his</w> <w lemma="beautiful" pos="j" xml:id="a02262-061-a-0380" reg="beautiful">beautifull</w> <w lemma="beam" pos="n2" xml:id="a02262-061-a-0390">beams</w> <pc xml:id="a02262-061-a-0400">,</pc> <w lemma="be" pos="vvz" xml:id="a02262-061-a-0410">is</w> <w lemma="say" pos="vvn" xml:id="a02262-061-a-0420">said</w> <w lemma="to" pos="acp-cs" xml:id="a02262-061-a-0430">to</w> <w lemma="have" pos="vvi" xml:id="a02262-061-a-0440">have</w> <w lemma="invent" pos="vvn" xml:id="a02262-061-a-0450">invented</w> <w lemma="the" pos="d" xml:id="a02262-061-a-0460">the</w> <w lemma="art" pos="n1" xml:id="a02262-061-a-0470">art</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-0480">of</w> <w lemma="physick" pos="n1" xml:id="a02262-061-a-0490">physick</w> <pc join="right" xml:id="a02262-061-a-0500">(</pc> <w lemma="his" pos="po" xml:id="a02262-061-a-0510">his</w> <w lemma="name" pos="n1" xml:id="a02262-061-a-0520">name</w> <w lemma="import" pos="vvg" xml:id="a02262-061-a-0530">importing</w> <w lemma="a" pos="d" xml:id="a02262-061-a-0540">a</w> <w lemma="preservation" pos="n1" xml:id="a02262-061-a-0550">preservation</w> <w lemma="from" pos="acp-p" xml:id="a02262-061-a-0560">from</w> <w lemma="evil" pos="j" xml:id="a02262-061-a-0570">evil</w> <pc xml:id="a02262-061-a-0580">)</pc> <w lemma="because" pos="acp-cs" xml:id="a02262-061-a-0590">because</w> <w lemma="the" pos="d" xml:id="a02262-061-a-0600">the</w> <w lemma="sun" pos="n1" xml:id="a02262-061-a-0610" reg="sun">sunne</w> <w lemma="be" pos="vvz" xml:id="a02262-061-a-0620">is</w> <w lemma="so" pos="av" xml:id="a02262-061-a-0630">so</w> <w lemma="powerful" pos="j" xml:id="a02262-061-a-0640" reg="powerful">powerfull</w> <w lemma="in" pos="acp-p" xml:id="a02262-061-a-0650">in</w> <w lemma="produce" pos="vvg" xml:id="a02262-061-a-0660">producing</w> <w lemma="physical" pos="j" xml:id="a02262-061-a-0670" reg="physical">physicall</w> <w lemma="simple" pos="n2" xml:id="a02262-061-a-0680">simples</w> <pc xml:id="a02262-061-a-0690">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-a-0700">and</w> <w lemma="so" pos="av" xml:id="a02262-061-a-0710">so</w> <w lemma="salubrious" pos="j" xml:id="a02262-061-a-0720">salubrious</w> <w lemma="to" pos="acp-p" xml:id="a02262-061-a-0730">to</w> <w lemma="our" pos="po" xml:id="a02262-061-a-0740">our</w> <w lemma="body" pos="n2" xml:id="a02262-061-a-0750">bodies</w> <pc xml:id="a02262-061-a-0760">:</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-061-a-0770">when</w> <w lemma="christ" pos="n1-nn" xml:id="a02262-061-a-0780" rendition="#hi">christ</w> <w lemma="by" pos="acp-p" xml:id="a02262-061-a-0790">by</w> <w lemma="his" pos="po" xml:id="a02262-061-a-0800">his</w> <w lemma="own" pos="d" xml:id="a02262-061-a-0810">own</w> <w lemma="virtue" pos="n1" xml:id="a02262-061-a-0820" reg="virtue">vertue</w> <w lemma="cure" pos="vvn" xml:id="a02262-061-a-0830">cured</w> <w lemma="all" pos="d" xml:id="a02262-061-a-0840">all</w> <w lemma="disease" pos="n2" xml:id="a02262-061-a-0850">diseases</w> <pc xml:id="a02262-061-a-0860">;</pc> <w lemma="give" pos="vvd" xml:id="a02262-061-a-0870">gave</w> <w lemma="sight" pos="n1" xml:id="a02262-061-a-0880">sight</w> <w lemma="to" pos="acp-p" xml:id="a02262-061-a-0890">to</w> <w lemma="the" pos="d" xml:id="a02262-061-a-0900">the</w> <w lemma="blind" pos="j" xml:id="a02262-061-a-0910" reg="blind">blinde</w> <w lemma="by" pos="acp-p" xml:id="a02262-061-a-0920">by</w> <w lemma="birth" pos="n1" xml:id="a02262-061-a-0930">birth</w> <pc xml:id="a02262-061-a-0940">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-061-a-0950">which</w> <w lemma="surpass" pos="vvz" xml:id="a02262-061-a-0960">surpasseth</w> <w lemma="the" pos="d" xml:id="a02262-061-a-0970">the</w> <w lemma="power" pos="n1" xml:id="a02262-061-a-0980">power</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-0990">of</w> <w lemma="art" pos="n1" xml:id="a02262-061-a-1000">art</w> <pc xml:id="a02262-061-a-1010">;</pc> <w lemma="throw" pos="vvd" xml:id="a02262-061-a-1020">threw</w> <w lemma="out" pos="av" xml:id="a02262-061-a-1030">out</w> <w lemma="wicked" pos="j" xml:id="a02262-061-a-1040">wicked</w> <w lemma="spirit" pos="n2" xml:id="a02262-061-a-1050">spirits</w> <w lemma="from" pos="acp-p" xml:id="a02262-061-a-1060">from</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1070">the</w> <w lemma="torture" pos="j_vn" xml:id="a02262-061-a-1080">tortured</w> <w lemma="body" pos="n2" xml:id="a02262-061-a-1090">bodies</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1100">of</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1110">the</w> <w lemma="possess" pos="j_vn" xml:id="a02262-061-a-1120">possessed</w> <pc xml:id="a02262-061-a-1130">;</pc> <w lemma="and" pos="cc" xml:id="a02262-061-a-1140">and</w> <w lemma="call" pos="vvn" xml:id="a02262-061-a-1150">called</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1160">the</w> <w lemma="dead" pos="j" xml:id="a02262-061-a-1170">dead</w> <w lemma="from" pos="acp-p" xml:id="a02262-061-a-1180">from</w> <w lemma="their" pos="po" xml:id="a02262-061-a-1190">their</w> <w lemma="bed" pos="n2" xml:id="a02262-061-a-1200">beds</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1210">of</w> <w lemma="death" pos="n1" xml:id="a02262-061-a-1220">death</w> <w lemma="to" pos="acp-cs" xml:id="a02262-061-a-1230">to</w> <w lemma="converse" pos="vvi" xml:id="a02262-061-a-1240">converse</w> <w lemma="again" pos="av" xml:id="a02262-061-a-1250">again</w> <w lemma="with" pos="acp-p" xml:id="a02262-061-a-1260">with</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1270">the</w> <w lemma="live" pos="n1_vg" xml:id="a02262-061-a-1280">living</w> <pc xml:id="a02262-061-a-1290" unit="sentence">.</pc> </p> <p xml:id="a02262-e120740"> <w lemma="verse" pos="n1" xml:id="a02262-061-a-1300">verse</w> <w lemma="419." pos="crd" xml:id="a02262-061-a-1310">419.</w> <pc xml:id="a02262-061-a-1320" unit="sentence"/> <w lemma="with" pos="acp-p" xml:id="a02262-061-a-1330">with</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1340">the</w> <w lemma="religion" pos="n1" xml:id="a02262-061-a-1350">religion</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1360">of</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1370">the</w> <w lemma="samean" pos="j-nn" xml:id="a02262-061-a-1380">samean</w> <pc xml:id="a02262-061-a-1390">]</pc> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1400">of</w> <w lemma="pythagoras" pos="n1-nn" xml:id="a02262-061-a-1410" rendition="#hi">pythagoras</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1420">of</w> <w lemma="samos" pos="n1-nn" xml:id="a02262-061-a-1430" rendition="#hi">samos</w> <pc xml:id="a02262-061-a-1440" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-061-a-1450">who</w> <w lemma="by" pos="acp-p" xml:id="a02262-061-a-1460">by</w> <w lemma="his" pos="po" xml:id="a02262-061-a-1470">his</w> <w lemma="doctrine" pos="n1" xml:id="a02262-061-a-1480">doctrine</w> <w lemma="and" pos="cc" xml:id="a02262-061-a-1490">and</w> <w lemma="example" pos="n1" xml:id="a02262-061-a-1500">example</w> <w lemma="withdraw" pos="vvd" xml:id="a02262-061-a-1510">withdrew</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1520">the</w> <w lemma="crotonian" pos="n2-nn_j" xml:id="a02262-061-a-1530" rendition="#hi">crotonians</w> <w lemma="from" pos="acp-p" xml:id="a02262-061-a-1540">from</w> <w lemma="luxury" pos="n1" xml:id="a02262-061-a-1550">luxury</w> <w lemma="and" pos="cc" xml:id="a02262-061-a-1560">and</w> <w lemma="idleness" pos="n1" xml:id="a02262-061-a-1570" reg="idleness">idlenesse</w> <w lemma="to" pos="acp-p" xml:id="a02262-061-a-1580">to</w> <w lemma="temperance" pos="n1" xml:id="a02262-061-a-1590">temperance</w> <w lemma="and" pos="cc" xml:id="a02262-061-a-1600">and</w> <w lemma="industry" pos="n1" xml:id="a02262-061-a-1610">industry</w> <pc xml:id="a02262-061-a-1620">;</pc> <w lemma="calm" pos="vvg" xml:id="a02262-061-a-1630">calming</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1640">the</w> <w lemma="perturbation" pos="n2" xml:id="a02262-061-a-1650">perturbations</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1660">of</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1670">the</w> <w lemma="mind" pos="n1" xml:id="a02262-061-a-1680" reg="mind">minde</w> <w lemma="with" pos="acp-p" xml:id="a02262-061-a-1690">with</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1700">the</w> <w lemma="music" pos="n1" xml:id="a02262-061-a-1710" reg="music">musick</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1720">of</w> <w lemma="his" pos="po" xml:id="a02262-061-a-1730">his</w> <w lemma="harp" pos="n1" xml:id="a02262-061-a-1740">harp</w> <pc xml:id="a02262-061-a-1750">:</pc> <w lemma="for" pos="acp-cs" xml:id="a02262-061-a-1760">for</w> <w lemma="he" pos="pns" xml:id="a02262-061-a-1770">he</w> <w lemma="hold" pos="vvd" xml:id="a02262-061-a-1780">held</w> <w lemma="that" pos="cs" xml:id="a02262-061-a-1790">that</w> <w lemma="virtue" pos="n1" xml:id="a02262-061-a-1800" reg="virtue">vertue</w> <pc xml:id="a02262-061-a-1810">,</pc> <w lemma="strength" pos="n1" xml:id="a02262-061-a-1820">strength</w> <pc xml:id="a02262-061-a-1830">,</pc> <w lemma="all" pos="d" xml:id="a02262-061-a-1840">all</w> <w lemma="good" pos="j" xml:id="a02262-061-a-1850">good</w> <pc xml:id="a02262-061-a-1860">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-a-1870">and</w> <w lemma="even" pos="av" xml:id="a02262-061-a-1880">even</w> <w lemma="god" pos="n1-nn" xml:id="a02262-061-a-1890">god</w> <w lemma="himself" pos="px" xml:id="a02262-061-a-1900">himself</w> <pc xml:id="a02262-061-a-1910">,</pc> <w lemma="consist" pos="vvn" xml:id="a02262-061-a-1920">consisted</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-1930">of</w> <w lemma="harmony" pos="n1" xml:id="a02262-061-a-1940">harmony</w> <pc xml:id="a02262-061-a-1950">:</pc> <w lemma="that" pos="cs" xml:id="a02262-061-a-1960">that</w> <w lemma="god" pos="n1-nn" xml:id="a02262-061-a-1970">god</w> <w lemma="be" pos="vvd" xml:id="a02262-061-a-1980">was</w> <w lemma="the" pos="d" xml:id="a02262-061-a-1990">the</w> <w lemma="soul" pos="n1" xml:id="a02262-061-a-2000">soul</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-2010">of</w> <w lemma="the" pos="d" xml:id="a02262-061-a-2020">the</w> <w lemma="world" pos="n1" xml:id="a02262-061-a-2030">world</w> <pc xml:id="a02262-061-a-2040">;</pc> <w lemma="from" pos="acp-p" xml:id="a02262-061-a-2050">from</w> <w lemma="whence" pos="crq-cs" xml:id="a02262-061-a-2060">whence</w> <w lemma="each" pos="d" xml:id="a02262-061-a-2070">each</w> <w lemma="creature" pos="n1" xml:id="a02262-061-a-2080">creature</w> <w lemma="receive" pos="vvd" xml:id="a02262-061-a-2090">received</w> <w lemma="his" pos="po" xml:id="a02262-061-a-2100">his</w> <w lemma="life" pos="n1" xml:id="a02262-061-a-2110">life</w> <pc xml:id="a02262-061-a-2120">;</pc> <w xml:id="a02262-061-a-2130" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="die" pos="vvg" xml:id="a02262-061-a-2140">dying</w> <pc xml:id="a02262-061-a-2150">,</pc> <w lemma="restore" pos="vvd" xml:id="a02262-061-a-2160">restored</w> <w lemma="it" pos="pn" xml:id="a02262-061-a-2170">it</w> <pc xml:id="a02262-061-a-2180" unit="sentence">.</pc> <w lemma="and" pos="cc" xml:id="a02262-061-a-2190">and</w> <w lemma="lest" pos="cs" xml:id="a02262-061-a-2200">lest</w> <w lemma="it" pos="pn" xml:id="a02262-061-a-2210">it</w> <w lemma="may" pos="vmd" xml:id="a02262-061-a-2220">might</w> <w lemma="be" pos="vvi" xml:id="a02262-061-a-2230">be</w> <w lemma="doubt" pos="vvn" xml:id="a02262-061-a-2240">doubted</w> <w lemma="that" pos="cs" xml:id="a02262-061-a-2250">that</w> <w lemma="the" pos="d" xml:id="a02262-061-a-2260">the</w> <w lemma="soul" pos="n2" xml:id="a02262-061-a-2270">souls</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-2280">of</w> <w lemma="all" pos="d" xml:id="a02262-061-a-2290">all</w> <w lemma="have" pos="vvd" xml:id="a02262-061-a-2300">had</w> <w lemma="not" pos="xx" xml:id="a02262-061-a-2310">not</w> <w lemma="one" pos="pi" xml:id="a02262-061-a-2320">one</w> <w lemma="original" pos="j" xml:id="a02262-061-a-2330" reg="original">originall</w> <pc xml:id="a02262-061-a-2340">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-061-a-2350">in</w> <w lemma="regard" pos="n1" xml:id="a02262-061-a-2360">regard</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-a-2370">of</w> <w lemma="their" pos="po" xml:id="a02262-061-a-2380">their</w> <w lemma="different" pos="j" xml:id="a02262-061-a-2390">different</w> <w lemma="understanding" pos="n2" xml:id="a02262-061-a-2400">understandings</w> <pc xml:id="a02262-061-a-2410">,</pc> <w lemma="he" pos="pns" xml:id="a02262-061-a-2420">he</w> <w lemma="allege" pos="vvd" xml:id="a02262-061-a-2430" reg="alleged">alleadged</w> <w lemma="how" pos="crq-cs" xml:id="a02262-061-a-2440">how</w> <w lemma="that" pos="d" xml:id="a02262-061-a-2450">that</w> <w lemma="proceed" pos="vvd" xml:id="a02262-061-a-2460">proceeded</w> <w lemma="from" pos="acp-p" xml:id="a02262-061-a-2470">from</w> <w lemma="the" pos="d" xml:id="a02262-061-a-2480">the</w> <w lemma="natural" pos="j" xml:id="a02262-061-a-2490" reg="natural">naturall</w> <pb facs="61" n="115" xml:id="a02262-061-b"/> <w lemma="complexion" pos="n1" xml:id="a02262-061-b-0010">complexion</w> <w xml:id="a02262-061-b-0020" pos="cc" lemma="and" reg="and">&amp;</w> <w lemma="composition" pos="n1" xml:id="a02262-061-b-0030">composition</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-0040">of</w> <w lemma="the" pos="d" xml:id="a02262-061-b-0050">the</w> <w lemma="body" pos="n1" xml:id="a02262-061-b-0060">body</w> <pc xml:id="a02262-061-b-0070">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-061-b-0080">as</w> <w lemma="more" pos="av-c_d" xml:id="a02262-061-b-0090">more</w> <w lemma="or" pos="cc" xml:id="a02262-061-b-0100">or</w> <w lemma="less" pos="av-c_d" xml:id="a02262-061-b-0110" reg="less">lesse</w> <w lemma="perfect" pos="j" xml:id="a02262-061-b-0120">perfect</w> <pc xml:id="a02262-061-b-0130">:</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-061-b-0140">whose</w> <w lemma="opinion" pos="n2" xml:id="a02262-061-b-0150">opinions</w> <w lemma="be" pos="vvb" xml:id="a02262-061-b-0160">are</w> <w lemma="thus" pos="av" xml:id="a02262-061-b-0170">thus</w> <w lemma="deliver" pos="vvn" xml:id="a02262-061-b-0180">delivered</w> <w lemma="by" pos="acp-p" xml:id="a02262-061-b-0190">by</w> <w lemma="virgil" pos="n1-nn" xml:id="a02262-061-b-0200" rendition="#hi">virgil</w> <pc xml:id="a02262-061-b-0210" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e120750"> <l xml:id="a02262-e120760"> <w lemma="the" pos="d" xml:id="a02262-061-b-0220">the</w> <w lemma="arch" pos="j_vn" xml:id="a02262-061-b-0230">arched</w> <w lemma="heaven" pos="n2" xml:id="a02262-061-b-0240">heavens</w> <pc xml:id="a02262-061-b-0250">,</pc> <w lemma="round" pos="j" xml:id="a02262-061-b-0260">round</w> <w lemma="earth" pos="n1" xml:id="a02262-061-b-0270">earth</w> <pc xml:id="a02262-061-b-0280">,</pc> <w lemma="the" pos="d" xml:id="a02262-061-b-0290">the</w> <w lemma="liquid" pos="j" xml:id="a02262-061-b-0300">liquid</w> <w lemma="plain" pos="n1" xml:id="a02262-061-b-0310">plain</w> <pc xml:id="a02262-061-b-0320">,</pc> </l> <l xml:id="a02262-e120770"> <w lemma="the" pos="d" xml:id="a02262-061-b-0330">the</w> <w lemma="moon" pos="n1g" xml:id="a02262-061-b-0340" reg="moon's">moons</w> <w lemma="bright" pos="j" xml:id="a02262-061-b-0350">bright</w> <w lemma="orb" pos="n1" xml:id="a02262-061-b-0360">orb</w> <pc xml:id="a02262-061-b-0370">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-b-0380">and</w> <w lemma="star" pos="n2" xml:id="a02262-061-b-0390" reg="stars">starres</w> <w lemma="titanian" pos="j-nn" xml:id="a02262-061-b-0400">titanian</w> <pc xml:id="a02262-061-b-0410">,</pc> </l> <l xml:id="a02262-e120780"> <w lemma="a" pos="d" xml:id="a02262-061-b-0420">a</w> <w lemma="soul" pos="n1" xml:id="a02262-061-b-0430">soul</w> <w lemma="within" pos="j" xml:id="a02262-061-b-0440" reg="within">with-in</w> <w lemma="sustain" pos="vvz" xml:id="a02262-061-b-0450" reg="sustains">sustaines</w> <pc xml:id="a02262-061-b-0460">;</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-061-b-0470">whose</w> <w lemma="virtue" pos="n2" xml:id="a02262-061-b-0480" reg="virtues">vertues</w> <w lemma="pass" pos="vvb" xml:id="a02262-061-b-0490" reg="pass">passe</w> </l> <l xml:id="a02262-e120790"> <w lemma="through" pos="acp-p" xml:id="a02262-061-b-0500">through</w> <w lemma="every" pos="d" xml:id="a02262-061-b-0510">every</w> <w lemma="part" pos="n1" xml:id="a02262-061-b-0520">part</w> <pc xml:id="a02262-061-b-0530">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-b-0540">and</w> <w lemma="mix" pos="vvi" xml:id="a02262-061-b-0550">mix</w> <w lemma="that" pos="d" xml:id="a02262-061-b-0560">that</w> <w lemma="huge" pos="j" xml:id="a02262-061-b-0570">huge</w> <w lemma="mass" pos="n1" xml:id="a02262-061-b-0580" reg="mass">masse</w> <pc xml:id="a02262-061-b-0590" unit="sentence">.</pc> </l> <l xml:id="a02262-e120800"> <w lemma="hence" pos="av" xml:id="a02262-061-b-0600">hence</w> <w lemma="man" pos="n2" xml:id="a02262-061-b-0610">men</w> <pc xml:id="a02262-061-b-0620">,</pc> <w lemma="hence" pos="av" xml:id="a02262-061-b-0630">hence</w> <w lemma="beast" pos="n2" xml:id="a02262-061-b-0640">beasts</w> <pc xml:id="a02262-061-b-0650">,</pc> <w lemma="whatever" pos="crq-r" xml:id="a02262-061-b-0660" reg="whatever">what ever</w> <w lemma="fly" pos="vvb" xml:id="a02262-061-b-0670">fly</w> <w lemma="with" pos="acp-p" xml:id="a02262-061-b-0680">with</w> <w lemma="wing" pos="n1" xml:id="a02262-061-b-0690">wing</w> <pc xml:id="a02262-061-b-0700">,</pc> </l> <l xml:id="a02262-e120810"> <w lemma="and" pos="cc" xml:id="a02262-061-b-0710">and</w> <w lemma="monster" pos="n2" xml:id="a02262-061-b-0720">monsters</w> <w lemma="in" pos="acp-p" xml:id="a02262-061-b-0730">in</w> <w lemma="the" pos="d" xml:id="a02262-061-b-0740">the</w> <w lemma="marble" pos="n1" xml:id="a02262-061-b-0750">marble</w> <w lemma="ocean" pos="n1" xml:id="a02262-061-b-0760">ocean</w> <w lemma="spring" pos="n1" xml:id="a02262-061-b-0770">spring</w> <pc xml:id="a02262-061-b-0780">:</pc> </l> <l xml:id="a02262-e120820"> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-0790">of</w> <w lemma="seed" pos="n1" xml:id="a02262-061-b-0800">seed</w> <w lemma="divine" pos="j" xml:id="a02262-061-b-0810">divine</w> <pc xml:id="a02262-061-b-0820">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-b-0830">and</w> <w lemma="fiery" pos="j" xml:id="a02262-061-b-0840">fiery</w> <w lemma="vigour" pos="n1" xml:id="a02262-061-b-0850">vigour</w> <pc xml:id="a02262-061-b-0860">,</pc> <w lemma="full" pos="j" xml:id="a02262-061-b-0870">full</w> <pc xml:id="a02262-061-b-0880">;</pc> </l> <l xml:id="a02262-e120830"> <w lemma="but" pos="acp-cc" xml:id="a02262-061-b-0890">but</w> <w lemma="what" pos="crq-q" xml:id="a02262-061-b-0900">what</w> <w lemma="gross" pos="j" xml:id="a02262-061-b-0910" reg="gross">grosse</w> <w lemma="flesh" pos="n1" xml:id="a02262-061-b-0920">flesh</w> <pc xml:id="a02262-061-b-0930">,</pc> <w lemma="and" pos="cc" xml:id="a02262-061-b-0940">and</w> <w lemma="die" pos="j_vg" xml:id="a02262-061-b-0950">dying</w> <w lemma="member" pos="n1" xml:id="a02262-061-b-0960">member</w> <w lemma="dull" pos="j" xml:id="a02262-061-b-0970">dull</w> <pc xml:id="a02262-061-b-0980" unit="sentence">.</pc> </l> <l xml:id="a02262-e120840"> <w lemma="thence" pos="av" xml:id="a02262-061-b-0990">thence</w> <w lemma="fear" pos="vvb" xml:id="a02262-061-b-1000">fear</w> <pc xml:id="a02262-061-b-1010">,</pc> <w lemma="desire" pos="vvb" xml:id="a02262-061-b-1020">desire</w> <pc xml:id="a02262-061-b-1030">,</pc> <w lemma="grief" pos="n1" xml:id="a02262-061-b-1040">grief</w> <pc xml:id="a02262-061-b-1050">,</pc> <w lemma="joy" pos="n1" xml:id="a02262-061-b-1060">joy</w> <pc xml:id="a02262-061-b-1070">;</pc> <w lemma="nor" pos="cc-x" xml:id="a02262-061-b-1080">nor</w> <w lemma="more" pos="av-c_d" xml:id="a02262-061-b-1090">more</w> <w lemma="regard" pos="vvi" xml:id="a02262-061-b-1100">regard</w> </l> <l xml:id="a02262-e120850"> <w lemma="their" pos="po" xml:id="a02262-061-b-1110">their</w> <w lemma="heavenly" pos="j" xml:id="a02262-061-b-1120">heavenly</w> <w lemma="birth" pos="n1" xml:id="a02262-061-b-1130">birth</w> <pc xml:id="a02262-061-b-1140">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-061-b-1150">in</w> <w lemma="those" pos="d" xml:id="a02262-061-b-1160">those</w> <w lemma="blind" pos="j" xml:id="a02262-061-b-1170" reg="blind">blinde</w> <w lemma="prison" pos="n2" xml:id="a02262-061-b-1180">prisons</w> <w lemma="bar" pos="vvn" xml:id="a02262-061-b-1190" reg="barred">barr'd</w> <pc xml:id="a02262-061-b-1200" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e120860"> <w lemma="aen." pos="n-ab" xml:id="a02262-061-b-1210">aen.</w> <w lemma="l." pos="n-ab" xml:id="a02262-061-b-1220">l.</w> <w lemma="6." pos="crd" xml:id="a02262-061-b-1230">6.</w> <pc xml:id="a02262-061-b-1240" unit="sentence"/> </bibl> <p xml:id="a02262-e120870"> <w lemma="moreover" pos="av" xml:id="a02262-061-b-1250">moreover</w> <pc xml:id="a02262-061-b-1260">,</pc> <w lemma="he" pos="pns" xml:id="a02262-061-b-1270">he</w> <w lemma="hold" pos="vvd" xml:id="a02262-061-b-1280">held</w> <w lemma="that" pos="cs" xml:id="a02262-061-b-1290">that</w> <w lemma="this" pos="d" xml:id="a02262-061-b-1300">this</w> <w lemma="visible" pos="j" xml:id="a02262-061-b-1310">visible</w> <w lemma="soul" pos="n1" xml:id="a02262-061-b-1320">soul</w> <w lemma="or" pos="cc" xml:id="a02262-061-b-1330">or</w> <w lemma="godhead" pos="n1" xml:id="a02262-061-b-1340">godhead</w> <pc xml:id="a02262-061-b-1350">,</pc> <w lemma="diffuse" pos="vvn" xml:id="a02262-061-b-1360">diffused</w> <w lemma="throughout" pos="acp-p" xml:id="a02262-061-b-1370">throughout</w> <w lemma="all" pos="d" xml:id="a02262-061-b-1380">all</w> <w lemma="the" pos="d" xml:id="a02262-061-b-1390">the</w> <w lemma="world" pos="n1" xml:id="a02262-061-b-1400">world</w> <pc xml:id="a02262-061-b-1410">,</pc> <w lemma="get" pos="vvd" xml:id="a02262-061-b-1420">got</w> <w lemma="itself" pos="px" xml:id="a02262-061-b-1430" reg="itself">it self</w> <w lemma="such" pos="d" xml:id="a02262-061-b-1440">such</w> <w lemma="diversity" pos="n1" xml:id="a02262-061-b-1450" reg="diversity">diversitie</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-1460">of</w> <w lemma="name" pos="n2" xml:id="a02262-061-b-1470">names</w> <pc xml:id="a02262-061-b-1480">,</pc> <w lemma="by" pos="acp-p" xml:id="a02262-061-b-1490">by</w> <w lemma="the" pos="d" xml:id="a02262-061-b-1500">the</w> <w lemma="manifold" pos="j" xml:id="a02262-061-b-1510">manifold</w> <w lemma="operation" pos="n2" xml:id="a02262-061-b-1520">operations</w> <w lemma="which" pos="crq-r" xml:id="a02262-061-b-1530">which</w> <w lemma="it" pos="pn" xml:id="a02262-061-b-1540">it</w> <w lemma="effect" pos="vvd" xml:id="a02262-061-b-1550">effected</w> <w lemma="in" pos="acp-p" xml:id="a02262-061-b-1560">in</w> <w lemma="every" pos="d" xml:id="a02262-061-b-1570">every</w> <w lemma="part" pos="n1" xml:id="a02262-061-b-1580">part</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-1590">of</w> <w lemma="the" pos="d" xml:id="a02262-061-b-1600">the</w> <w lemma="visible" pos="j" xml:id="a02262-061-b-1610">visible</w> <w lemma="universe" pos="n1" xml:id="a02262-061-b-1620" reg="universe">vniverse</w> <pc xml:id="a02262-061-b-1630">.</pc> </p> <p xml:id="a02262-e120880"> <w lemma="vers." pos="n-ab" xml:id="a02262-061-b-1640">vers.</w> <pc xml:id="a02262-061-b-1650" unit="sentence"/> <w lemma="420." pos="crd" xml:id="a02262-061-b-1660">420.</w> <pc xml:id="a02262-061-b-1670" unit="sentence"/> <w lemma="nor" pos="cc-x" xml:id="a02262-061-b-1680">nor</w> <w lemma="thracian" pos="j-nn" xml:id="a02262-061-b-1690">thracian</w> <w lemma="harp" pos="n1" xml:id="a02262-061-b-1700">harp</w> <pc xml:id="a02262-061-b-1710">,</pc> <w lemma="wild" pos="j" xml:id="a02262-061-b-1720" reg="wild">wilde</w> <w lemma="beast" pos="n2" xml:id="a02262-061-b-1730">beasts</w> <w lemma="instruct" pos="vvg" xml:id="a02262-061-b-1740">instructing</w> <pc xml:id="a02262-061-b-1750">,</pc> <w lemma="can" pos="vmb" xml:id="a02262-061-b-1760">can</w> <pc xml:id="a02262-061-b-1770">]</pc> <w lemma="orpheus" pos="n1-nn" xml:id="a02262-061-b-1780" rendition="#hi">orpheus</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-1790">of</w> <w lemma="thrace" pos="n1-nn" xml:id="a02262-061-b-1800" rendition="#hi">thrace</w> <pc xml:id="a02262-061-b-1810" rendition="#hi">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-061-b-1820">who</w> <w lemma="with" pos="acp-p" xml:id="a02262-061-b-1830">with</w> <w lemma="the" pos="d" xml:id="a02262-061-b-1840">the</w> <w lemma="music" pos="n1" xml:id="a02262-061-b-1850" reg="music">musick</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-1860">of</w> <w lemma="his" pos="po" xml:id="a02262-061-b-1870">his</w> <w lemma="harp" pos="n1" xml:id="a02262-061-b-1880">harp</w> <w lemma="and" pos="cc" xml:id="a02262-061-b-1890">and</w> <w lemma="voice" pos="n1" xml:id="a02262-061-b-1900">voice</w> <w lemma="attract" pos="vvd" xml:id="a02262-061-b-1910">attracted</w> <w lemma="even" pos="av" xml:id="a02262-061-b-1920">even</w> <w lemma="beast" pos="n2" xml:id="a02262-061-b-1930">beasts</w> <w lemma="and" pos="cc" xml:id="a02262-061-b-1940">and</w> <w lemma="senseless" pos="j" xml:id="a02262-061-b-1950" reg="senseless">sencelesse</w> <w lemma="stone" pos="n2" xml:id="a02262-061-b-1960">stones</w> <w lemma="to" pos="acp-cs" xml:id="a02262-061-b-1970">to</w> <w lemma="hear" pos="vvi" xml:id="a02262-061-b-1980" reg="hear">heare</w> <w lemma="he" pos="pno" xml:id="a02262-061-b-1990">him</w> <pc xml:id="a02262-061-b-2000" unit="sentence">.</pc> <w lemma="the" pos="d" xml:id="a02262-061-b-2010">the</w> <w lemma="moral" pos="n1" xml:id="a02262-061-b-2020" reg="moral">morall</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-2030">of</w> <w lemma="which" pos="crq-r" xml:id="a02262-061-b-2040">which</w> <w lemma="fable" pos="n1" xml:id="a02262-061-b-2050">fable</w> <w lemma="may" pos="vmb" xml:id="a02262-061-b-2060">may</w> <w lemma="parallel" pos="vvi" xml:id="a02262-061-b-2070" reg="parallel">parallell</w> <w lemma="with" pos="acp-p" xml:id="a02262-061-b-2080">with</w> <w lemma="that" pos="d" xml:id="a02262-061-b-2090">that</w> <w lemma="of" pos="acp-p" xml:id="a02262-061-b-2100">of</w> <w lemma="amphion" pos="n1-nn" xml:id="a02262-061-b-2110" rendition="#hi">amphion</w> <pc xml:id="a02262-061-b-2120" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e120890"> <pb facs="62" n="116" xml:id="a02262-062-a"/> <l xml:id="a02262-e120900"> <w lemma="orpheus" pos="n1-nn" xml:id="a02262-062-a-0010">orpheus</w> <w lemma="the" pos="d" xml:id="a02262-062-a-0020">the</w> <w lemma="god" pos="n1g" xml:id="a02262-062-a-0030" reg="god's">gods</w> <w lemma="interpreter" pos="n1" xml:id="a02262-062-a-0040">interpreter</w> <pc xml:id="a02262-062-a-0050">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-062-a-0060">from</w> <w lemma="blood" pos="n1" xml:id="a02262-062-a-0070">blood</w> </l> <l xml:id="a02262-e120910"> <w lemma="rude" pos="j" xml:id="a02262-062-a-0080">rude</w> <w lemma="man" pos="n2" xml:id="a02262-062-a-0090">men</w> <w lemma="at" pos="acp-p" xml:id="a02262-062-a-0100">at</w> <w lemma="first" pos="ord" xml:id="a02262-062-a-0110">first</w> <w lemma="deter" pos="vvn" xml:id="a02262-062-a-0120" reg="deterred">deterr'd</w> <pc xml:id="a02262-062-a-0130">,</pc> <w lemma="and" pos="cc" xml:id="a02262-062-a-0140">and</w> <w lemma="savage" pos="j" xml:id="a02262-062-a-0150">savage</w> <w lemma="food" pos="n1" xml:id="a02262-062-a-0160">food</w> <pc xml:id="a02262-062-a-0170">:</pc> </l> <l xml:id="a02262-e120920"> <w lemma="hence" pos="av" xml:id="a02262-062-a-0180">hence</w> <w lemma="say" pos="vvd" xml:id="a02262-062-a-0190">said</w> <w lemma="to" pos="acp-cs" xml:id="a02262-062-a-0200">to</w> <w lemma="have" pos="vvi" xml:id="a02262-062-a-0210">have</w> <w lemma="tiger" pos="n2" xml:id="a02262-062-a-0220" reg="tigers">tygers</w> <w lemma="and" pos="cc" xml:id="a02262-062-a-0230">and</w> <w lemma="fell" pos="j" xml:id="a02262-062-a-0240">fell</w> <w lemma="lion" pos="n2" xml:id="a02262-062-a-0250">lions</w> <w lemma="tame" pos="vvn" xml:id="a02262-062-a-0260" reg="tamed">tam'd</w> <pc xml:id="a02262-062-a-0270" unit="sentence">.</pc> </l> <l xml:id="a02262-e120930"> <w lemma="amphion" pos="n1-nn" xml:id="a02262-062-a-0280">amphion</w> <w lemma="so" pos="av" xml:id="a02262-062-a-0290">so</w> <pc xml:id="a02262-062-a-0300">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-062-a-0310">who</w> <w lemma="theban" pos="j-nn" xml:id="a02262-062-a-0320">theban</w> <w lemma="bulwark" pos="n2" xml:id="a02262-062-a-0330">bulwarks</w> <w lemma="frame" pos="vvn" xml:id="a02262-062-a-0340" reg="framed">fram'd</w> <pc xml:id="a02262-062-a-0350">,</pc> </l> <l xml:id="a02262-e120940"> <w lemma="to" pos="acp-cs" xml:id="a02262-062-a-0360" type="contract1" reg="t'">t'</w> <w xml:id="a02262-062-a-0360c" type="contract2" lemma="have" pos="vvi" reg="have" join="left">have</w> <w lemma="lead" pos="vvn" xml:id="a02262-062-a-0370">led</w> <w lemma="the" pos="d" xml:id="a02262-062-a-0380">the</w> <w lemma="stone" pos="n2" xml:id="a02262-062-a-0390">stones</w> <w lemma="with" pos="acp-p" xml:id="a02262-062-a-0400">with</w> <w lemma="music" pos="n1" xml:id="a02262-062-a-0410" reg="music">musick</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-0420">of</w> <w lemma="his" pos="po" xml:id="a02262-062-a-0430">his</w> <w lemma="lute" pos="n1" xml:id="a02262-062-a-0440">lute</w> <pc xml:id="a02262-062-a-0450">,</pc> </l> <l xml:id="a02262-e120950"> <w lemma="and" pos="cc" xml:id="a02262-062-a-0460">and</w> <w lemma="mild" pos="j" xml:id="a02262-062-a-0470" reg="mild">milde</w> <w lemma="request" pos="n2" xml:id="a02262-062-a-0480">requests</w> <pc xml:id="a02262-062-a-0490" unit="sentence">.</pc> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-0500">of</w> <w lemma="old" pos="j" xml:id="a02262-062-a-0510">old</w> <w lemma="in" pos="acp-p" xml:id="a02262-062-a-0520">in</w> <w lemma="high" pos="j" xml:id="a02262-062-a-0530">high</w> <w lemma="repute" pos="n1" xml:id="a02262-062-a-0540">repute</w> <pc xml:id="a02262-062-a-0550">:</pc> </l> <l xml:id="a02262-e120960"> <w lemma="public" pos="j" xml:id="a02262-062-a-0560" reg="public">publick</w> <w lemma="from" pos="acp-p" xml:id="a02262-062-a-0570">from</w> <w lemma="private" pos="j" xml:id="a02262-062-a-0580">private</w> <pc xml:id="a02262-062-a-0590">,</pc> <w lemma="sacred" pos="j" xml:id="a02262-062-a-0600">sacred</w> <w lemma="from" pos="acp-p" xml:id="a02262-062-a-0610">from</w> <w lemma="profane" pos="j" xml:id="a02262-062-a-0620" reg="profane">prophane</w> <pc xml:id="a02262-062-a-0630">,</pc> </l> <l xml:id="a02262-e120970"> <w lemma="to" pos="acp-cs" xml:id="a02262-062-a-0640">to</w> <w lemma="separate" pos="vvi" xml:id="a02262-062-a-0650">separate</w> <pc xml:id="a02262-062-a-0660">;</pc> <w lemma="and" pos="cc" xml:id="a02262-062-a-0670">and</w> <w lemma="wander" pos="j_vg" xml:id="a02262-062-a-0680" reg="wand'ring">wandring</w> <w lemma="lust" pos="n1" xml:id="a02262-062-a-0690">lust</w> <w lemma="restrain" pos="vvi" xml:id="a02262-062-a-0700">restrain</w> </l> <l xml:id="a02262-e120980"> <w lemma="with" pos="acp-p" xml:id="a02262-062-a-0710">with</w> <w lemma="matrimonial" pos="j" xml:id="a02262-062-a-0720" reg="matrimonial">matrimoniall</w> <w lemma="tie" pos="n2" xml:id="a02262-062-a-0730">ties</w> <pc xml:id="a02262-062-a-0740">;</pc> <w lemma="fair" pos="j" xml:id="a02262-062-a-0750" reg="fair">faire</w> <w lemma="city" pos="n2" xml:id="a02262-062-a-0760">cities</w> <w lemma="raise" pos="vvi" xml:id="a02262-062-a-0770">raise</w> <pc xml:id="a02262-062-a-0780">,</pc> </l> <l xml:id="a02262-e120990"> <w lemma="law" pos="n2" xml:id="a02262-062-a-0790">laws</w> <w lemma="stamp" pos="vvb" xml:id="a02262-062-a-0800">stamp</w> <w lemma="in" pos="acp-p" xml:id="a02262-062-a-0810">in</w> <w lemma="brass" pos="n1" xml:id="a02262-062-a-0820" reg="brass">brasse</w> <pc xml:id="a02262-062-a-0830" unit="sentence">.</pc> <w lemma="this" pos="d" xml:id="a02262-062-a-0840">this</w> <w lemma="give" pos="vvd" xml:id="a02262-062-a-0850">gave</w> <w lemma="the" pos="d" xml:id="a02262-062-a-0860">the</w> <w lemma="honour" pos="j_vn" xml:id="a02262-062-a-0870" reg="honoured">honour'd</w> <w lemma="bay" pos="n2" xml:id="a02262-062-a-0880" reg="bays">bayes</w> </l> <l xml:id="a02262-e121000"> <w lemma="to" pos="acp-p" xml:id="a02262-062-a-0890">to</w> <w lemma="sacred" pos="j" xml:id="a02262-062-a-0900">sacred</w> <w lemma="poet" pos="n2" xml:id="a02262-062-a-0910">poets</w> <pc xml:id="a02262-062-a-0920">,</pc> <w lemma="and" pos="cc" xml:id="a02262-062-a-0930">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-062-a-0940">to</w> <w lemma="verse" pos="n1" xml:id="a02262-062-a-0950">verse</w> <w lemma="their" pos="po" xml:id="a02262-062-a-0960">their</w> <w lemma="praise" pos="n1" xml:id="a02262-062-a-0970">praise</w> <pc xml:id="a02262-062-a-0980" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e121010"> <w lemma="horat." pos="n-ab" xml:id="a02262-062-a-0990">horat.</w> <w lemma="de" pos="fw-fr" xml:id="a02262-062-a-1000">de</w> <w lemma="art." pos="n-ab" xml:id="a02262-062-a-1010">art.</w> <w lemma="poet" pos="n1" xml:id="a02262-062-a-1020">poet</w> <pc xml:id="a02262-062-a-1030" unit="sentence">.</pc> </bibl> <p xml:id="a02262-e121020"> <w lemma="it" pos="pn" xml:id="a02262-062-a-1040">it</w> <w lemma="be" pos="vvz" xml:id="a02262-062-a-1050">is</w> <w lemma="apparent" pos="j" xml:id="a02262-062-a-1060">apparent</w> <w lemma="by" pos="acp-p" xml:id="a02262-062-a-1070">by</w> <w lemma="his" pos="po" xml:id="a02262-062-a-1080">his</w> <w lemma="testament" pos="n1" xml:id="a02262-062-a-1090">testament</w> <w lemma="to" pos="acp-p" xml:id="a02262-062-a-1100">to</w> <w lemma="his" pos="po" xml:id="a02262-062-a-1110">his</w> <w lemma="scholar" pos="n1" xml:id="a02262-062-a-1120">scholar</w> <w lemma="musaeus" pos="n1-nn" xml:id="a02262-062-a-1130" rendition="#hi">musaeus</w> <pc join="right" xml:id="a02262-062-a-1140">(</pc> <w lemma="whereof" pos="crq-cs" xml:id="a02262-062-a-1150">whereof</w> <w lemma="certain" pos="j" xml:id="a02262-062-a-1160">certain</w> <w lemma="verse" pos="n2" xml:id="a02262-062-a-1170">verses</w> <w lemma="be" pos="vvb" xml:id="a02262-062-a-1180">are</w> <w lemma="recite" pos="vvn" xml:id="a02262-062-a-1190">recited</w> <w lemma="by" pos="acp-p" xml:id="a02262-062-a-1200">by</w> <w lemma="justin" pos="n1-nn" xml:id="a02262-062-a-1210" rendition="#hi" reg="justin">iustin</w> <w lemma="martyr" pos="n1" xml:id="a02262-062-a-1220" rendition="#hi">martyr</w> <pc xml:id="a02262-062-a-1230" rendition="#hi">)</pc> <w lemma="that" pos="cs" xml:id="a02262-062-a-1240">that</w> <w lemma="his" pos="po" xml:id="a02262-062-a-1250">his</w> <w lemma="opinion" pos="n1" xml:id="a02262-062-a-1260">opinion</w> <w lemma="in" pos="acp-p" xml:id="a02262-062-a-1270">in</w> <w lemma="divinity" pos="n1" xml:id="a02262-062-a-1280" reg="divinity">divinitie</w> <w lemma="be" pos="vvd" xml:id="a02262-062-a-1290">was</w> <w lemma="in" pos="acp-p" xml:id="a02262-062-a-1300">in</w> <w lemma="the" pos="d" xml:id="a02262-062-a-1310">the</w> <w lemma="main" pos="j" xml:id="a02262-062-a-1320">main</w> <w lemma="agreeable" pos="j" xml:id="a02262-062-a-1330">agreeable</w> <w lemma="with" pos="acp-p" xml:id="a02262-062-a-1340">with</w> <w lemma="the" pos="d" xml:id="a02262-062-a-1350">the</w> <w lemma="sacred" pos="j" xml:id="a02262-062-a-1360">sacred</w> <w lemma="scripture" pos="n2" xml:id="a02262-062-a-1370">scriptures</w> <pc xml:id="a02262-062-a-1380">:</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-062-a-1390">as</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-1400">of</w> <w lemma="one" pos="crd" xml:id="a02262-062-a-1410">one</w> <w lemma="god" pos="n1-nn" xml:id="a02262-062-a-1420">god</w> <pc xml:id="a02262-062-a-1430">,</pc> <w lemma="the" pos="d" xml:id="a02262-062-a-1440">the</w> <w lemma="creator" pos="n1" xml:id="a02262-062-a-1450">creator</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-1460">of</w> <w lemma="heaven" pos="n1" xml:id="a02262-062-a-1470">heaven</w> <w lemma="and" pos="cc" xml:id="a02262-062-a-1480">and</w> <w lemma="earth" pos="n1" xml:id="a02262-062-a-1490">earth</w> <pc xml:id="a02262-062-a-1500">,</pc> <w lemma="the" pos="d" xml:id="a02262-062-a-1510">the</w> <w lemma="author" pos="n1" xml:id="a02262-062-a-1520" reg="author">authour</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-1530">of</w> <w lemma="all" pos="d" xml:id="a02262-062-a-1540">all</w> <w lemma="good" pos="j" xml:id="a02262-062-a-1550">good</w> <pc xml:id="a02262-062-a-1560">,</pc> <w lemma="and" pos="cc" xml:id="a02262-062-a-1570">and</w> <w lemma="punisher" pos="n1" xml:id="a02262-062-a-1580">punisher</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-1590">of</w> <w lemma="all" pos="d" xml:id="a02262-062-a-1600">all</w> <w lemma="evil" pos="n1_j" xml:id="a02262-062-a-1610">evil</w> <pc xml:id="a02262-062-a-1620">;</pc> <w lemma="exhort" pos="vvg" xml:id="a02262-062-a-1630">exhorting</w> <w lemma="he" pos="pno" xml:id="a02262-062-a-1640">him</w> <w lemma="to" pos="acp-p" xml:id="a02262-062-a-1650">to</w> <w lemma="the" pos="d" xml:id="a02262-062-a-1660">the</w> <w lemma="hear" pos="n1_vg" xml:id="a02262-062-a-1670">hearing</w> <w lemma="and" pos="cc" xml:id="a02262-062-a-1680">and</w> <w lemma="understand" pos="vvg" xml:id="a02262-062-a-1690">understanding</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-1700">of</w> <w lemma="that" pos="d" xml:id="a02262-062-a-1710">that</w> <w lemma="knowledge" pos="n1" xml:id="a02262-062-a-1720">knowledge</w> <w lemma="which" pos="crq-r" xml:id="a02262-062-a-1730">which</w> <w lemma="be" pos="vvd" xml:id="a02262-062-a-1740">was</w> <w lemma="reveal" pos="vvn" xml:id="a02262-062-a-1750">revealed</w> <w lemma="from" pos="acp-p" xml:id="a02262-062-a-1760">from</w> <w lemma="heaven" pos="n1" xml:id="a02262-062-a-1770">heaven</w> <pc xml:id="a02262-062-a-1780">:</pc> <w lemma="meaning" pos="n1" xml:id="a02262-062-a-1790">meaning</w> <w lemma="nothing" pos="pi-x" xml:id="a02262-062-a-1800">nothing</w> <w lemma="else" pos="av" xml:id="a02262-062-a-1810">else</w> <w lemma="by" pos="acp-p" xml:id="a02262-062-a-1820">by</w> <w lemma="those" pos="d" xml:id="a02262-062-a-1830">those</w> <w lemma="various" pos="j" xml:id="a02262-062-a-1840">various</w> <w lemma="name" pos="n2" xml:id="a02262-062-a-1850">names</w> <w lemma="which" pos="crq-r" xml:id="a02262-062-a-1860">which</w> <w lemma="he" pos="pns" xml:id="a02262-062-a-1870">he</w> <w lemma="give" pos="vvz" xml:id="a02262-062-a-1880">gives</w> <w lemma="to" pos="acp-p" xml:id="a02262-062-a-1890">to</w> <w lemma="the" pos="d" xml:id="a02262-062-a-1900">the</w> <w lemma="god" pos="n2" xml:id="a02262-062-a-1910">gods</w> <pc xml:id="a02262-062-a-1920">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-062-a-1930">but</w> <w lemma="divine" pos="j" xml:id="a02262-062-a-1940">divine</w> <w lemma="and" pos="cc" xml:id="a02262-062-a-1950">and</w> <w lemma="natural" pos="j" xml:id="a02262-062-a-1960" reg="natural">naturall</w> <w lemma="virtue" pos="n2" xml:id="a02262-062-a-1970" reg="virtues">vertues</w> <pc xml:id="a02262-062-a-1980">:</pc> <w lemma="shadow" pos="vvg" xml:id="a02262-062-a-1990">shadowing</w> <w lemma="god" pos="n1-nn" xml:id="a02262-062-a-2000">god</w> <w lemma="himself" pos="px" xml:id="a02262-062-a-2010">himself</w> <w lemma="under" pos="acp-p" xml:id="a02262-062-a-2020">under</w> <w lemma="the" pos="d" xml:id="a02262-062-a-2030">the</w> <w lemma="name" pos="n1" xml:id="a02262-062-a-2040">name</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-2050">of</w> <w lemma="jupiter" pos="n1-nn" xml:id="a02262-062-a-2060" reg="jupiter">iupiter</w> <w lemma="to" pos="acp-cs" xml:id="a02262-062-a-2070">to</w> <w lemma="avoid" pos="vvi" xml:id="a02262-062-a-2080">avoid</w> <w lemma="the" pos="d" xml:id="a02262-062-a-2090">the</w> <w lemma="envy" pos="n1" xml:id="a02262-062-a-2100">envy</w> <w lemma="and" pos="cc" xml:id="a02262-062-a-2110">and</w> <w lemma="danger" pos="n1" xml:id="a02262-062-a-2120">danger</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-a-2130">of</w> <w lemma="those" pos="d" xml:id="a02262-062-a-2140">those</w> <w lemma="time" pos="n2" xml:id="a02262-062-a-2150">times</w> <pc xml:id="a02262-062-a-2160">;</pc> <w lemma="as" pos="acp-av" xml:id="a02262-062-a-2170">as</w> <w lemma="be" pos="vvz" xml:id="a02262-062-a-2180">is</w> <w lemma="almost" pos="av" xml:id="a02262-062-a-2190">almost</w> <w lemma="evident" pos="j" xml:id="a02262-062-a-2200">evident</w> <w lemma="by" pos="acp-p" xml:id="a02262-062-a-2210">by</w> <w lemma="these" pos="d" xml:id="a02262-062-a-2220">these</w> <w lemma="attribute" pos="n2" xml:id="a02262-062-a-2230">attributes</w> <pc xml:id="a02262-062-a-2240" unit="sentence">.</pc> </p> <quote xml:id="a02262-e121030"> <pb facs="62" n="117" xml:id="a02262-062-b"/> <l xml:id="a02262-e121040"> <w lemma="omnipotent" pos="j" xml:id="a02262-062-b-0010">omnipotent</w> <w lemma="jove" pos="n1-nn" xml:id="a02262-062-b-0020">jove</w> <pc xml:id="a02262-062-b-0030">;</pc> <w lemma="the" pos="d" xml:id="a02262-062-b-0040">the</w> <w lemma="first" pos="ord" xml:id="a02262-062-b-0050">first</w> <pc xml:id="a02262-062-b-0060">,</pc> <w lemma="the" pos="d" xml:id="a02262-062-b-0070">the</w> <w lemma="last" pos="ord" xml:id="a02262-062-b-0080">last</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0090">of</w> <w lemma="thing" pos="n2" xml:id="a02262-062-b-0100">things</w> <pc xml:id="a02262-062-b-0110">;</pc> </l> <l xml:id="a02262-e121050"> <w lemma="the" pos="d" xml:id="a02262-062-b-0120">the</w> <w lemma="head" pos="n1" xml:id="a02262-062-b-0130">head</w> <pc xml:id="a02262-062-b-0140">,</pc> <w lemma="the" pos="d" xml:id="a02262-062-b-0150">the</w> <w lemma="midst" pos="n1" xml:id="a02262-062-b-0160">midst</w> <pc xml:id="a02262-062-b-0170">:</pc> <w lemma="all" pos="d" xml:id="a02262-062-b-0180">all</w> <w lemma="from" pos="acp-p" xml:id="a02262-062-b-0190">from</w> <w lemma="jove" pos="n1g-nn" xml:id="a02262-062-b-0200" reg="jove's">joves</w> <w lemma="bounty" pos="n1" xml:id="a02262-062-b-0210">bounty</w> <w lemma="spring" pos="vvz" xml:id="a02262-062-b-0220">springs</w> <pc xml:id="a02262-062-b-0230">:</pc> </l> <l xml:id="a02262-e121060"> <w lemma="foundation" pos="n1" xml:id="a02262-062-b-0240">foundation</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0250">of</w> <w lemma="the" pos="d" xml:id="a02262-062-b-0260">the</w> <w lemma="earth" pos="n1" xml:id="a02262-062-b-0270">earth</w> <pc xml:id="a02262-062-b-0280">,</pc> <w lemma="and" pos="cc" xml:id="a02262-062-b-0290">and</w> <w lemma="starry" pos="j" xml:id="a02262-062-b-0300">starry</w> <w lemma="sky" pos="n1" xml:id="a02262-062-b-0310" reg="sky">skie</w> <pc xml:id="a02262-062-b-0320">:</pc> </l> <l xml:id="a02262-e121070"> <w lemma="a" pos="d" xml:id="a02262-062-b-0330">a</w> <w lemma="male" pos="n1_j" xml:id="a02262-062-b-0340">male</w> <pc xml:id="a02262-062-b-0350">,</pc> <w lemma="a" pos="d" xml:id="a02262-062-b-0360">a</w> <w lemma="female" pos="j" xml:id="a02262-062-b-0370">female</w> <pc xml:id="a02262-062-b-0380">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-062-b-0390">who</w> <w lemma="can" pos="vmb" xml:id="a02262-062-b-0400">can</w> <w lemma="never" pos="av-x" xml:id="a02262-062-b-0410">never</w> <w lemma="die" pos="vvi" xml:id="a02262-062-b-0420">die</w> <pc xml:id="a02262-062-b-0430" unit="sentence">.</pc> </l> <l xml:id="a02262-e121080"> <w lemma="spirit" pos="n1" xml:id="a02262-062-b-0440">spirit</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0450">of</w> <w lemma="all" pos="d" xml:id="a02262-062-b-0460">all</w> <pc xml:id="a02262-062-b-0470">:</pc> <w lemma="the" pos="d" xml:id="a02262-062-b-0480">the</w> <w lemma="force" pos="n1" xml:id="a02262-062-b-0490">force</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0500">of</w> <w lemma="awful" pos="j" xml:id="a02262-062-b-0510" reg="awful">awfull</w> <w lemma="fire" pos="n1" xml:id="a02262-062-b-0520">fire</w> <pc xml:id="a02262-062-b-0530">;</pc> </l> <l xml:id="a02262-e121090"> <w lemma="source" pos="n1" xml:id="a02262-062-b-0540" reg="source">sourse</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0550">of</w> <w lemma="the" pos="d" xml:id="a02262-062-b-0560">the</w> <w lemma="sea" pos="n1" xml:id="a02262-062-b-0570">sea</w> <pc xml:id="a02262-062-b-0580">;</pc> <w lemma="sun" pos="n1" xml:id="a02262-062-b-0590">sun</w> <pc xml:id="a02262-062-b-0600">,</pc> <w lemma="moon" pos="n1" xml:id="a02262-062-b-0610">moon</w> <pc xml:id="a02262-062-b-0620">,</pc> <w lemma="the" pos="d" xml:id="a02262-062-b-0630" reg="th'" type="contract1">th'</w> <w xml:id="a02262-062-b-0630c" type="contract2" lemma="original" pos="j" reg="original" join="left">originall</w> <pc xml:id="a02262-062-b-0640">,</pc> </l> <l xml:id="a02262-e121100"> <w lemma="the" pos="d" xml:id="a02262-062-b-0650">the</w> <w lemma="end" pos="n1" xml:id="a02262-062-b-0660">end</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0670">of</w> <w lemma="all" pos="d" xml:id="a02262-062-b-0680">all</w> <w lemma="thing" pos="n2" xml:id="a02262-062-b-0690">things</w> <pc xml:id="a02262-062-b-0700">;</pc> <w lemma="and" pos="cc" xml:id="a02262-062-b-0710">and</w> <w lemma="the" pos="d" xml:id="a02262-062-b-0720">the</w> <w lemma="king" pos="n1" xml:id="a02262-062-b-0730">king</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-0740">of</w> <w lemma="all" pos="d" xml:id="a02262-062-b-0750">all</w> <pc xml:id="a02262-062-b-0760" unit="sentence">.</pc> </l> <l xml:id="a02262-e121110"> <w lemma="at" pos="acp-p" xml:id="a02262-062-b-0770">at</w> <w lemma="first" pos="ord" xml:id="a02262-062-b-0780">first</w> <w lemma="conceal" pos="vvn" xml:id="a02262-062-b-0790" reg="concealed">conceal'd</w> <pc xml:id="a02262-062-b-0800">,</pc> <w lemma="then" pos="av" xml:id="a02262-062-b-0810">then</w> <w lemma="by" pos="acp-p" xml:id="a02262-062-b-0820">by</w> <w lemma="his" pos="po" xml:id="a02262-062-b-0830">his</w> <w lemma="wondrous" pos="j" xml:id="a02262-062-b-0840" reg="wondrous">wond'rous</w> <w lemma="may" pos="vmd" xml:id="a02262-062-b-0850">might</w> </l> <l xml:id="a02262-e121120"> <w lemma="and" pos="cc" xml:id="a02262-062-b-0860">and</w> <w lemma="sacred" pos="j" xml:id="a02262-062-b-0870">sacred</w> <w lemma="goodness" pos="n1" xml:id="a02262-062-b-0880" reg="goodness">goodnesse</w> <pc xml:id="a02262-062-b-0890">,</pc> <w lemma="all" pos="d" xml:id="a02262-062-b-0900">all</w> <w lemma="produce" pos="vvn" xml:id="a02262-062-b-0910" reg="produced">produc'd</w> <w lemma="to" pos="acp-p" xml:id="a02262-062-b-0920">to</w> <w lemma="light" pos="n1" xml:id="a02262-062-b-0930">light</w> <pc xml:id="a02262-062-b-0940">.</pc> </l> </quote> <p xml:id="a02262-e121130"> <w lemma="vers." pos="n-ab" xml:id="a02262-062-b-0950">vers.</w> <pc xml:id="a02262-062-b-0960" unit="sentence"/> <w lemma="421." pos="crd" xml:id="a02262-062-b-0970">421.</w> <pc xml:id="a02262-062-b-0980" unit="sentence"/> <w lemma="nor" pos="cc-x" xml:id="a02262-062-b-0990">nor</w> <w lemma="that" pos="d" xml:id="a02262-062-b-1000">that</w> <w lemma="prophetic" pos="j" xml:id="a02262-062-b-1010" reg="prophetic">prophetick</w> <w lemma="boy" pos="n1" xml:id="a02262-062-b-1020">boy</w> <pc xml:id="a02262-062-b-1030">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-062-b-1040" reg="etc.">&amp;c.</w> <pc xml:id="a02262-062-b-1050" unit="sentence">]</pc> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-1060">of</w> <w lemma="who" pos="crq-ro" xml:id="a02262-062-b-1070">whom</w> <w lemma="ovid" pos="n1-nn" xml:id="a02262-062-b-1080" rendition="#hi">ovid</w> <pc xml:id="a02262-062-b-1090" unit="sentence" rendition="#hi">.</pc> </p> <quote xml:id="a02262-e121140"> <l xml:id="a02262-e121150"> <w lemma="the" pos="d" xml:id="a02262-062-b-1100">the</w> <w lemma="nymph" pos="n2" xml:id="a02262-062-b-1110">nymphs</w> <w lemma="and" pos="cc" xml:id="a02262-062-b-1120">and</w> <w lemma="amazonian" pos="j-nn" xml:id="a02262-062-b-1130">amazonian</w> <w lemma="this" pos="d" xml:id="a02262-062-b-1140">this</w> <w lemma="amaze" pos="vvn" xml:id="a02262-062-b-1150" reg="amazed">amaz'd</w> <pc xml:id="a02262-062-b-1160">,</pc> </l> <l xml:id="a02262-e121160"> <w lemma="no" pos="av-x_d" xml:id="a02262-062-b-1170">no</w> <w lemma="less" pos="av-c_d" xml:id="a02262-062-b-1180" reg="less">lesse</w> <w lemma="than" pos="cs" xml:id="a02262-062-b-1190" reg="than">then</w> <w lemma="when" pos="crq-cs" xml:id="a02262-062-b-1200">when</w> <w lemma="the" pos="d" xml:id="a02262-062-b-1210">the</w> <w lemma="tyrrhenian" pos="j-nn" xml:id="a02262-062-b-1220">tyrrhen</w> <w lemma="ploughman" pos="n1" xml:id="a02262-062-b-1230" reg="ploughman">plow-man</w> <w lemma="gaze" pos="vvd" xml:id="a02262-062-b-1240" reg="gazed">gaz'd</w> </l> <l xml:id="a02262-e121170"> <w lemma="upon" pos="acp-p" xml:id="a02262-062-b-1250" reg="upon">vpon</w> <w lemma="the" pos="d" xml:id="a02262-062-b-1260">the</w> <w lemma="fatal" pos="j" xml:id="a02262-062-b-1270" reg="fatal">fatall</w> <w lemma="clod" pos="n1" xml:id="a02262-062-b-1280">clod</w> <pc xml:id="a02262-062-b-1290">,</pc> <w lemma="that" pos="cs" xml:id="a02262-062-b-1300">that</w> <w lemma="move" pos="vvn" xml:id="a02262-062-b-1310" reg="moved">mov'd</w> <w lemma="alone" pos="av_j" xml:id="a02262-062-b-1320">alone</w> <pc xml:id="a02262-062-b-1330">;</pc> </l> <l xml:id="a02262-e121180"> <w lemma="and" pos="cc" xml:id="a02262-062-b-1340">and</w> <pc xml:id="a02262-062-b-1350">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-062-b-1360">for</w> <w lemma="a" pos="d" xml:id="a02262-062-b-1370">a</w> <w lemma="humane" pos="j" xml:id="a02262-062-b-1380" reg="human">humane</w> <w lemma="shape" pos="n1" xml:id="a02262-062-b-1390">shape</w> <pc xml:id="a02262-062-b-1400">,</pc> <w lemma="exchange" pos="vvn" xml:id="a02262-062-b-1410" reg="exchanged">exchang'd</w> <w lemma="his" pos="po" xml:id="a02262-062-b-1420">his</w> <w lemma="own" pos="d" xml:id="a02262-062-b-1430">own</w> <pc xml:id="a02262-062-b-1440" unit="sentence">.</pc> </l> <l xml:id="a02262-e121190"> <w lemma="with" pos="acp-p" xml:id="a02262-062-b-1450">with</w> <w lemma="infant" pos="n1" xml:id="a02262-062-b-1460">infant</w> <w lemma="lip" pos="n2" xml:id="a02262-062-b-1470">lips</w> <pc xml:id="a02262-062-b-1480">,</pc> <w lemma="that" pos="cs" xml:id="a02262-062-b-1490">that</w> <w lemma="be" pos="vvd" xml:id="a02262-062-b-1500">were</w> <w lemma="but" pos="acp-av" xml:id="a02262-062-b-1510">but</w> <w lemma="earth" pos="n1" xml:id="a02262-062-b-1520">earth</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-1530">of</w> <w lemma="late" pos="j" xml:id="a02262-062-b-1540">late</w> <pc xml:id="a02262-062-b-1550">,</pc> </l> <l xml:id="a02262-e121200"> <w lemma="reveal" pos="vvd" xml:id="a02262-062-b-1560" reg="revealed">reveal'd</w> <w lemma="the" pos="d" xml:id="a02262-062-b-1570">the</w> <w lemma="mystery" pos="n2" xml:id="a02262-062-b-1580">mysteries</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-1590">of</w> <w lemma="future" pos="j" xml:id="a02262-062-b-1600">future</w> <w lemma="fate" pos="n1" xml:id="a02262-062-b-1610">fate</w> <pc xml:id="a02262-062-b-1620">:</pc> </l> <l xml:id="a02262-e121210"> <w lemma="who" pos="crq-r" xml:id="a02262-062-b-1630">whom</w> <w lemma="native" pos="n2_j" xml:id="a02262-062-b-1640">natives</w> <w lemma="tages" pos="n1-nn" xml:id="a02262-062-b-1650">tages</w> <w lemma="call" pos="vvn" xml:id="a02262-062-b-1660" reg="called">call'd</w> <pc xml:id="a02262-062-b-1670" unit="sentence">.</pc> <w lemma="he" pos="pns" xml:id="a02262-062-b-1680">he</w> <pc xml:id="a02262-062-b-1690">,</pc> <w lemma="first" pos="ord" xml:id="a02262-062-b-1700">first</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-1710">of</w> <w lemma="all" pos="d" xml:id="a02262-062-b-1720">all</w> <pc xml:id="a02262-062-b-1730">,</pc> </l> <l xml:id="a02262-e121220"> <w lemma="the" pos="d" xml:id="a02262-062-b-1740" reg="th'" type="contract1">th'</w> <w xml:id="a02262-062-b-1740c" type="contract2" lemma="etrurian" pos="n2-nn" reg="etrurians" join="left">hetrurians</w> <w lemma="teach" pos="vvn" xml:id="a02262-062-b-1750">taught</w> <w lemma="to" pos="acp-cs" xml:id="a02262-062-b-1760">to</w> <w lemma="tell" pos="vvi" xml:id="a02262-062-b-1770">tell</w> <w lemma="what" pos="crq-r" xml:id="a02262-062-b-1780">what</w> <w lemma="will" pos="vmd" xml:id="a02262-062-b-1790">would</w> <w lemma="befall" pos="vvi" xml:id="a02262-062-b-1800">befall</w> <pc xml:id="a02262-062-b-1810" unit="sentence">.</pc> </l> </quote> <bibl xml:id="a02262-e121230"> <w lemma="met." pos="n-ab" xml:id="a02262-062-b-1820">met.</w> <w lemma="l." pos="n-ab" xml:id="a02262-062-b-1830">l.</w> <pc xml:id="a02262-062-b-1840" unit="sentence"/> <w lemma="15." pos="crd" xml:id="a02262-062-b-1850">15.</w> <pc xml:id="a02262-062-b-1860" unit="sentence"/> </bibl> <p xml:id="a02262-e121240"> <w lemma="and" pos="cc" xml:id="a02262-062-b-1870">and</w> <w lemma="cicero" pos="n1-nn" xml:id="a02262-062-b-1880" rendition="#hi">cicero</w> <pc xml:id="a02262-062-b-1890" rendition="#hi">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-062-b-1900">in</w> <w lemma="his" pos="po" xml:id="a02262-062-b-1910">his</w> <w lemma="second" pos="ord" xml:id="a02262-062-b-1920">second</w> <w lemma="book" pos="n1" xml:id="a02262-062-b-1930">book</w> <w lemma="of" pos="acp-p" xml:id="a02262-062-b-1940">of</w> <w lemma="divination" pos="n1" xml:id="a02262-062-b-1950">divination</w> <pc xml:id="a02262-062-b-1960">:</pc> <w lemma="tages" pos="n1-nn" xml:id="a02262-062-b-1970">tages</w> <pc xml:id="a02262-062-b-1980">,</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-062-b-1990" rendition="#hi">when</w> <w lemma="the" pos="d" xml:id="a02262-062-b-2000" rendition="#hi">the</w> <w lemma="earth" pos="n1" xml:id="a02262-062-b-2010" rendition="#hi">earth</w> <w lemma="be" pos="vvd" xml:id="a02262-062-b-2020" rendition="#hi">was</w> <w lemma="turn" pos="vvn" xml:id="a02262-062-b-2030" rendition="#hi">turned</w> <w lemma="up" pos="acp-av" xml:id="a02262-062-b-2040" rendition="#hi">up</w> <pc xml:id="a02262-062-b-2050" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-062-b-2060" rendition="#hi">and</w> <w lemma="the" pos="d" xml:id="a02262-062-b-2070" rendition="#hi">the</w> <w lemma="blow" pos="n1" xml:id="a02262-062-b-2080" rendition="#hi" reg="blow">plow</w> <w lemma="have" pos="vvd" xml:id="a02262-062-b-2090" rendition="#hi">had</w> <w lemma="make" pos="vvn" xml:id="a02262-062-b-2100" rendition="#hi">made</w> <w lemma="a" pos="d" xml:id="a02262-062-b-2110" rendition="#hi">a</w> <w lemma="deep" pos="j-c" xml:id="a02262-062-b-2120" rendition="#hi">deeper</w> <w lemma="impression" pos="n1" xml:id="a02262-062-b-2130" rendition="#hi">impression</w> <pc xml:id="a02262-062-b-2140" rendition="#hi">,</pc> <w lemma="ascend" pos="vvd" xml:id="a02262-062-b-2150" rendition="#hi">ascended</w> <pc join="right" xml:id="a02262-062-b-2160" rendition="#hi">(</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-062-b-2170" rendition="#hi">as</w> <w lemma="they" pos="pns" xml:id="a02262-062-b-2180" rendition="#hi">they</w> <w lemma="say" pos="vvb" xml:id="a02262-062-b-2190" rendition="#hi">say</w> <pc xml:id="a02262-062-b-2200" rendition="#hi">)</pc> <w lemma="in" pos="acp-p" xml:id="a02262-062-b-2210" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="a02262-062-b-2220" rendition="#hi">the</w> <w lemma="tarquinian" pos="j-nn" xml:id="a02262-062-b-2230">tarquinian</w> <w lemma="field" pos="n2" xml:id="a02262-062-b-2240" rendition="#hi">fields</w> <pc xml:id="a02262-062-b-2250" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-062-b-2260" rendition="#hi">and</w> <w lemma="speak" pos="vvd" xml:id="a02262-062-b-2270" rendition="#hi" reg="spoke">spake</w> <w lemma="to" pos="acp-p" xml:id="a02262-062-b-2280" rendition="#hi">to</w> <pb facs="63" n="118" xml:id="a02262-063-a"/> <w lemma="the" pos="d" xml:id="a02262-063-a-0010" rendition="#hi">the</w> <w lemma="tiller" pos="n1" xml:id="a02262-063-a-0020" rendition="#hi">tiller</w> <pc xml:id="a02262-063-a-0030" unit="sentence" rendition="#hi">.</pc> <w lemma="it" pos="pn" xml:id="a02262-063-a-0040" rendition="#hi">it</w> <w lemma="be" pos="vvz" xml:id="a02262-063-a-0050" rendition="#hi">is</w> <w lemma="write" pos="vvn" xml:id="a02262-063-a-0060" rendition="#hi">written</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-a-0070" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="a02262-063-a-0080" rendition="#hi">the</w> <w lemma="hetrurian" pos="j-nn" xml:id="a02262-063-a-0090">hetrurian</w> <w lemma="record" pos="n2" xml:id="a02262-063-a-0100" rendition="#hi">records</w> <w lemma="that" pos="cs" xml:id="a02262-063-a-0110" rendition="#hi">that</w> <w lemma="he" pos="pns" xml:id="a02262-063-a-0120" rendition="#hi">he</w> <w lemma="be" pos="vvd" xml:id="a02262-063-a-0130" rendition="#hi">was</w> <w lemma="see" pos="vvn" xml:id="a02262-063-a-0140" rendition="#hi">seen</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-a-0150" rendition="#hi">in</w> <w lemma="the" pos="d" xml:id="a02262-063-a-0160" rendition="#hi">the</w> <w lemma="form" pos="n1" xml:id="a02262-063-a-0170" rendition="#hi">form</w> <w lemma="of" pos="acp-p" xml:id="a02262-063-a-0180" rendition="#hi">of</w> <w lemma="a" pos="d" xml:id="a02262-063-a-0190" rendition="#hi">a</w> <w lemma="boy" pos="n1" xml:id="a02262-063-a-0200" rendition="#hi">boy</w> <pc xml:id="a02262-063-a-0210" rendition="#hi">,</pc> <w lemma="although" pos="cs" xml:id="a02262-063-a-0220" rendition="#hi">although</w> <w lemma="old" pos="j" xml:id="a02262-063-a-0230" rendition="#hi">old</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-a-0240" rendition="#hi">in</w> <w lemma="wisdom" pos="n1" xml:id="a02262-063-a-0250" rendition="#hi" reg="wisdom">wisdome</w> <pc xml:id="a02262-063-a-0260" unit="sentence" rendition="#hi">.</pc> <w lemma="the" pos="d" xml:id="a02262-063-a-0270" rendition="#hi">the</w> <w lemma="husbandman" pos="n1" xml:id="a02262-063-a-0280" rendition="#hi" reg="husbandman">husband-man</w> <w lemma="amaze" pos="vvn" xml:id="a02262-063-a-0290" rendition="#hi">amazed</w> <pc xml:id="a02262-063-a-0300" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-063-a-0310" rendition="#hi">and</w> <w lemma="exalt" pos="vvg" xml:id="a02262-063-a-0320" rendition="#hi">exalting</w> <w lemma="his" pos="po" xml:id="a02262-063-a-0330" rendition="#hi">his</w> <w lemma="voice" pos="n1" xml:id="a02262-063-a-0340" rendition="#hi">voice</w> <pc xml:id="a02262-063-a-0350" rendition="#hi">,</pc> <w lemma="draw" pos="vvd" xml:id="a02262-063-a-0360" rendition="#hi">drew</w> <w lemma="thither" pos="av" xml:id="a02262-063-a-0370" rendition="#hi">thither</w> <w lemma="a" pos="d" xml:id="a02262-063-a-0380" rendition="#hi">a</w> <w lemma="great" pos="j" xml:id="a02262-063-a-0390" rendition="#hi">great</w> <w lemma="concourse" pos="n1" xml:id="a02262-063-a-0400" rendition="#hi">concourse</w> <w lemma="of" pos="acp-p" xml:id="a02262-063-a-0410" rendition="#hi">of</w> <w lemma="people" pos="n1" xml:id="a02262-063-a-0420" rendition="#hi">people</w> <pc xml:id="a02262-063-a-0430" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-063-a-0440" rendition="#hi">and</w> <w lemma="within" pos="j" xml:id="a02262-063-a-0450" rendition="#hi" reg="within">with-in</w> <w lemma="awhile" pos="av" xml:id="a02262-063-a-0460" rendition="#hi">awhile</w> <w lemma="all" pos="d" xml:id="a02262-063-a-0470" rendition="#hi">all</w> <w lemma="thuscany" pos="n1-nn" xml:id="a02262-063-a-0480">thuscany</w> <pc xml:id="a02262-063-a-0490">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-063-a-0500" rendition="#hi">who</w> <w lemma="speak" pos="vvd" xml:id="a02262-063-a-0510" rendition="#hi" reg="spoke">spake</w> <w lemma="many" pos="d" xml:id="a02262-063-a-0520" rendition="#hi">many</w> <w lemma="thing" pos="n2" xml:id="a02262-063-a-0530" rendition="#hi">things</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-a-0540" rendition="#hi">in</w> <w lemma="that" pos="d" xml:id="a02262-063-a-0550" rendition="#hi">that</w> <w lemma="populous" pos="j" xml:id="a02262-063-a-0560" rendition="#hi">populous</w> <w lemma="audience" pos="n1" xml:id="a02262-063-a-0570" rendition="#hi">audience</w> <pc xml:id="a02262-063-a-0580" rendition="#hi">;</pc> <w lemma="by" pos="acp-p" xml:id="a02262-063-a-0590" rendition="#hi">by</w> <w lemma="they" pos="pno" xml:id="a02262-063-a-0600" rendition="#hi">them</w> <w lemma="remember" pos="vvd" xml:id="a02262-063-a-0610" rendition="#hi" reg="remembered">remembred</w> <pc xml:id="a02262-063-a-0620" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-063-a-0630" rendition="#hi">and</w> <w lemma="commit" pos="vvn" xml:id="a02262-063-a-0640" rendition="#hi">committed</w> <w lemma="to" pos="acp-p" xml:id="a02262-063-a-0650" rendition="#hi">to</w> <w lemma="writing" pos="n1" xml:id="a02262-063-a-0660" rendition="#hi">writing</w> <pc xml:id="a02262-063-a-0670" unit="sentence" rendition="#hi">.</pc> <w lemma="his" pos="po" xml:id="a02262-063-a-0680" rendition="#hi">his</w> <w lemma="oration" pos="n1" xml:id="a02262-063-a-0690" rendition="#hi">oration</w> <w lemma="only" pos="av_j" xml:id="a02262-063-a-0700" rendition="#hi" reg="only">onely</w> <w lemma="contain" pos="vvn" xml:id="a02262-063-a-0710" rendition="#hi">contained</w> <w lemma="the" pos="d" xml:id="a02262-063-a-0720" rendition="#hi">the</w> <w lemma="discipline" pos="n1" xml:id="a02262-063-a-0730" rendition="#hi">discipline</w> <w lemma="of" pos="acp-p" xml:id="a02262-063-a-0740" rendition="#hi">of</w> <w lemma="divination" pos="n1" xml:id="a02262-063-a-0750" rendition="#hi">divination</w> <w lemma="by" pos="acp-p" xml:id="a02262-063-a-0760" rendition="#hi">by</w> <w lemma="the" pos="d" xml:id="a02262-063-a-0770" rendition="#hi">the</w> <w lemma="entrail" pos="n2" xml:id="a02262-063-a-0780" rendition="#hi">entrails</w> <w lemma="of" pos="acp-p" xml:id="a02262-063-a-0790" rendition="#hi">of</w> <w lemma="beast" pos="n2" xml:id="a02262-063-a-0800" rendition="#hi">beasts</w> <pc xml:id="a02262-063-a-0810" rendition="#hi">:</pc> <w lemma="which" pos="crq-r" xml:id="a02262-063-a-0820" rendition="#hi">which</w> <w lemma="after" 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<w lemma="delusion" pos="n1" xml:id="a02262-063-a-0960" rendition="#hi">delusion</w> <w lemma="of" pos="acp-p" xml:id="a02262-063-a-0970" rendition="#hi">of</w> <w lemma="the" pos="d" xml:id="a02262-063-a-0980" rendition="#hi">the</w> <w lemma="devil" pos="n2" xml:id="a02262-063-a-0990" rendition="#hi">devils</w> <w lemma="to" pos="acp-cs" xml:id="a02262-063-a-1000" rendition="#hi">to</w> <w lemma="introduce" pos="vvi" xml:id="a02262-063-a-1010" rendition="#hi">introduce</w> <w lemma="that" pos="d" xml:id="a02262-063-a-1020" rendition="#hi">that</w> <w lemma="superstition" pos="n1" xml:id="a02262-063-a-1030" rendition="#hi">superstition</w> <pc xml:id="a02262-063-a-1040" unit="sentence" rendition="#hi">.</pc> </p> </div> <div n="5" type="act" xml:id="a02262-e121250"> <pb facs="63" n="119" xml:id="a02262-063-b"/> <head> <w lemma="annotation" pos="n2" xml:id="a02262-063-b-0010">annotations</w> <w lemma="upon" pos="acp-p" xml:id="a02262-063-b-0020" reg="upon">vpon</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0030">the</w> <w lemma="five" pos="ord" xml:id="a02262-063-b-0040">fifth</w> <w lemma="act." pos="n-ab" xml:id="a02262-063-b-0050">act.</w> <pc xml:id="a02262-063-b-0060" unit="sentence"/> </head> <p xml:id="a02262-e121260"> <w lemma="verse" pos="n1" xml:id="a02262-063-b-0070">verse</w> <w lemma="30." pos="crd" xml:id="a02262-063-b-0080">30.</w> <pc xml:id="a02262-063-b-0090" unit="sentence"/> <w lemma="o" pos="uh" xml:id="a02262-063-b-0100">o</w> <w lemma="may" pos="vmb" xml:id="a02262-063-b-0110">may</w> <w lemma="they" pos="pns" xml:id="a02262-063-b-0120">they</w> <w lemma="perish" pos="vvi" xml:id="a02262-063-b-0130">perish</w> <pc xml:id="a02262-063-b-0140">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-063-b-0150" reg="etc.">&amp;c.</w> <pc xml:id="a02262-063-b-0160" unit="sentence">]</pc> <w lemma="this" pos="d" xml:id="a02262-063-b-0170">this</w> <w lemma="imprecation" pos="n1" xml:id="a02262-063-b-0180">imprecation</w> <w lemma="comprehend" pos="vvz" xml:id="a02262-063-b-0190">comprehends</w> <w lemma="those" pos="d" xml:id="a02262-063-b-0200">those</w> <w lemma="follow" pos="j_vg" xml:id="a02262-063-b-0210">following</w> <w lemma="calamity" pos="n2" xml:id="a02262-063-b-0220">calamities</w> <w lemma="which" pos="crq-r" xml:id="a02262-063-b-0230">which</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0240">the</w> <w lemma="divine" pos="j" xml:id="a02262-063-b-0250">divine</w> <w lemma="vengeance" pos="n1" xml:id="a02262-063-b-0260">vengeance</w> <w lemma="inflict" pos="vvn" xml:id="a02262-063-b-0270">inflicted</w> <w lemma="on" pos="acp-p" xml:id="a02262-063-b-0280">on</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0290">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-063-b-0300" rendition="#hi" reg="jews">iews</w> <pc xml:id="a02262-063-b-0310" rendition="#hi">:</pc> <w lemma="more" pos="d-c" xml:id="a02262-063-b-0320">more</w> <pc xml:id="a02262-063-b-0330">,</pc> <w lemma="and" pos="cc" xml:id="a02262-063-b-0340">and</w> <w lemma="more" pos="av-c_d" xml:id="a02262-063-b-0350">more</w> <w lemma="horrid" pos="j" xml:id="a02262-063-b-0360">horrid</w> <pc xml:id="a02262-063-b-0370">,</pc> <w lemma="then" pos="av" xml:id="a02262-063-b-0380">then</w> <w lemma="ever" pos="av" xml:id="a02262-063-b-0390">ever</w> <w lemma="befall" pos="vvd" xml:id="a02262-063-b-0400">befell</w> <w lemma="any" pos="d" xml:id="a02262-063-b-0410">any</w> <w lemma="other" pos="d" xml:id="a02262-063-b-0420">other</w> <w lemma="nation" pos="n1" xml:id="a02262-063-b-0430">nation</w> <pc xml:id="a02262-063-b-0440">.</pc> </p> <p xml:id="a02262-e121270"> <w lemma="vers." pos="n-ab" xml:id="a02262-063-b-0450">vers.</w> <pc xml:id="a02262-063-b-0460" unit="sentence"/> <w lemma="35." pos="crd" xml:id="a02262-063-b-0470">35.</w> <pc xml:id="a02262-063-b-0480" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="a02262-063-b-0490">let</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0500">the</w> <w lemma="great" pos="j" xml:id="a02262-063-b-0510">great</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-b-0520">in</w> <w lemma="war" pos="n1" xml:id="a02262-063-b-0530" reg="war">warre</w> <pc xml:id="a02262-063-b-0540">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-063-b-0550" reg="etc.">&amp;c.</w> <pc xml:id="a02262-063-b-0560" unit="sentence">]</pc> <w lemma="titus" pos="n1-nn" xml:id="a02262-063-b-0570" rendition="#hi">titus</w> <w lemma="vespasian" pos="n1-nn" xml:id="a02262-063-b-0580" rendition="#hi">vespasian</w> <pc xml:id="a02262-063-b-0590" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-063-b-0600">who</w> <w lemma="besiege" pos="vvd" xml:id="a02262-063-b-0610">besieged</w> <w lemma="jerusalem" pos="n1-nn" xml:id="a02262-063-b-0620" rendition="#hi" reg="jerusalem">ierusalem</w> <w lemma="when" pos="crq-cs" xml:id="a02262-063-b-0630">when</w> <w lemma="almost" pos="av" xml:id="a02262-063-b-0640">almost</w> <w lemma="all" pos="d" xml:id="a02262-063-b-0650">all</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0660">the</w> <w lemma="jewish" pos="j-nn" xml:id="a02262-063-b-0670" rendition="#hi" reg="jewish">iewish</w> <w lemma="nation" pos="n1" xml:id="a02262-063-b-0680">nation</w> <w lemma="be" pos="vvd" xml:id="a02262-063-b-0690">was</w> <w lemma="within" pos="acp-p" xml:id="a02262-063-b-0700">within</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0710">the</w> <w lemma="wall" pos="n2" xml:id="a02262-063-b-0720" reg="walls">walles</w> <pc xml:id="a02262-063-b-0730">,</pc> <w lemma="there" pos="av" xml:id="a02262-063-b-0740">there</w> <w lemma="meet" pos="vvd" xml:id="a02262-063-b-0750">met</w> <w lemma="to" pos="acp-cs" xml:id="a02262-063-b-0760">to</w> <w lemma="celebrate" pos="vvi" xml:id="a02262-063-b-0770">celebrate</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0780">the</w> <w lemma="passeover" pos="n1-nn" xml:id="a02262-063-b-0790">passeover</w> <pc xml:id="a02262-063-b-0800">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-063-b-0810">who</w> <w lemma="take" pos="vvd" xml:id="a02262-063-b-0820">took</w> <w lemma="it" pos="pn" xml:id="a02262-063-b-0830">it</w> <w lemma="by" pos="acp-p" xml:id="a02262-063-b-0840">by</w> <w lemma="force" pos="n1" xml:id="a02262-063-b-0850">force</w> <pc xml:id="a02262-063-b-0860">,</pc> <w lemma="consume" pos="vvd" xml:id="a02262-063-b-0870">consumed</w> <w lemma="the" pos="d" xml:id="a02262-063-b-0880">the</w> <w lemma="temple" pos="n1" xml:id="a02262-063-b-0890">temple</w> <w lemma="with" pos="acp-p" xml:id="a02262-063-b-0900">with</w> <w lemma="fire" pos="n1" xml:id="a02262-063-b-0910">fire</w> <pc xml:id="a02262-063-b-0920">,</pc> <pc join="right" xml:id="a02262-063-b-0930">(</pc> <w lemma="which" pos="crq-r" xml:id="a02262-063-b-0940">which</w> <w lemma="fall" pos="vvd" xml:id="a02262-063-b-0950">fell</w> <w lemma="on" pos="acp-p" xml:id="a02262-063-b-0960">on</w> <w lemma="that" pos="d" xml:id="a02262-063-b-0970">that</w> <w lemma="day" pos="n1" xml:id="a02262-063-b-0980">day</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-b-0990">in</w> <w lemma="which" pos="crq-r" xml:id="a02262-063-b-1000">which</w> <w lemma="it" pos="pn" xml:id="a02262-063-b-1010">it</w> <w lemma="be" pos="vvd" xml:id="a02262-063-b-1020">was</w> <w lemma="former" pos="av_j" xml:id="a02262-063-b-1030">formerly</w> <w lemma="burn" pos="vvn" xml:id="a02262-063-b-1040" reg="burned">burnt</w> <w lemma="by" pos="acp-p" xml:id="a02262-063-b-1050">by</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1060">the</w> <w lemma="chaldean" pos="n2-nn_j" xml:id="a02262-063-b-1070" rendition="#hi">chaldeans</w> <pc xml:id="a02262-063-b-1080" rendition="#hi">)</pc> <w lemma="and" pos="cc" xml:id="a02262-063-b-1090">and</w> <w lemma="level" pos="vvd" xml:id="a02262-063-b-1100">levelled</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1110">the</w> <w lemma="city" pos="n1" xml:id="a02262-063-b-1120">city</w> <w lemma="with" pos="acp-p" xml:id="a02262-063-b-1130">with</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1140">the</w> <w lemma="ground" pos="n1" xml:id="a02262-063-b-1150">ground</w> <pc xml:id="a02262-063-b-1160">:</pc> <w lemma="eleven" pos="crd" xml:id="a02262-063-b-1170">eleven</w> <w lemma="hundred" pos="crd" xml:id="a02262-063-b-1180">hundred</w> <w lemma="thousand" pos="crd" xml:id="a02262-063-b-1190">thousand</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-063-b-1200" rendition="#hi" reg="jews">iewes</w> <w lemma="there" pos="av" xml:id="a02262-063-b-1210">there</w> <w lemma="perish" pos="vvg" xml:id="a02262-063-b-1220">perishing</w> <w lemma="by" pos="acp-p" xml:id="a02262-063-b-1230">by</w> <w lemma="famine" pos="n1" xml:id="a02262-063-b-1240">famine</w> <pc xml:id="a02262-063-b-1250">,</pc> <w lemma="pestilence" pos="n1" xml:id="a02262-063-b-1260">pestilence</w> <pc xml:id="a02262-063-b-1270">,</pc> <w lemma="and" pos="cc" xml:id="a02262-063-b-1280">and</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1290">the</w> <w lemma="sword" pos="n1" xml:id="a02262-063-b-1300">sword</w> <pc xml:id="a02262-063-b-1310">:</pc> <w lemma="another" pos="d" xml:id="a02262-063-b-1320">another</w> <w lemma="hundred" pos="crd" xml:id="a02262-063-b-1330">hundred</w> <w lemma="thousand" pos="crd" xml:id="a02262-063-b-1340">thousand</w> <w lemma="captive" pos="n2_j" xml:id="a02262-063-b-1350">captives</w> <w lemma="be" pos="vvd" xml:id="a02262-063-b-1360">were</w> <w lemma="public" pos="av_j" xml:id="a02262-063-b-1370" reg="publicly">publikely</w> <w lemma="sell" pos="vvn" xml:id="a02262-063-b-1380">sold</w> <pc xml:id="a02262-063-b-1390">,</pc> <w lemma="for" pos="acp-p" xml:id="a02262-063-b-1400">for</w> <w lemma="a" pos="d" xml:id="a02262-063-b-1410">a</w> <w lemma="roman" pos="j-nn" xml:id="a02262-063-b-1420" rendition="#hi" reg="roman">romane</w> <w lemma="penny" pos="n1" xml:id="a02262-063-b-1430">penny</w> <w lemma="a" pos="d" xml:id="a02262-063-b-1440">a</w> <w lemma="jew" pos="n1-nn" xml:id="a02262-063-b-1450" rendition="#hi" reg="jew">iew</w> <pc xml:id="a02262-063-b-1460" rendition="#hi">;</pc> <w lemma="and" pos="cc" xml:id="a02262-063-b-1470">and</w> <w lemma="sixteen" pos="crd" xml:id="a02262-063-b-1480" reg="sixteen">sixteene</w> <w lemma="thousand" pos="crd" xml:id="a02262-063-b-1490">thousand</w> <w lemma="send" pos="vvn" xml:id="a02262-063-b-1500">sent</w> <w lemma="to" pos="acp-p" xml:id="a02262-063-b-1510">to</w> <w lemma="alexandria" pos="n1-nn" xml:id="a02262-063-b-1520" rendition="#hi">alexandria</w> <w lemma="for" pos="acp-p" xml:id="a02262-063-b-1530">for</w> <w lemma="servile" pos="j" xml:id="a02262-063-b-1540" reg="servile">servill</w> <w lemma="employment" pos="n2" xml:id="a02262-063-b-1550" reg="employments">imployments</w> <pc xml:id="a02262-063-b-1560">:</pc> <w lemma="two" pos="crd" xml:id="a02262-063-b-1570">two</w> <w lemma="thousand" pos="crd" xml:id="a02262-063-b-1580">thousand</w> <w lemma="of" pos="acp-p" xml:id="a02262-063-b-1590">of</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1600">the</w> <w lemma="most" pos="av-s_d" xml:id="a02262-063-b-1610">most</w> <w lemma="beautiful" pos="j" xml:id="a02262-063-b-1620" reg="beautiful">beautifull</w> <w lemma="and" pos="cc" xml:id="a02262-063-b-1630">and</w> <w lemma="personable" pos="j" xml:id="a02262-063-b-1640">personable</w> <w lemma="young" pos="j" xml:id="a02262-063-b-1650">young</w> <w lemma="man" pos="n2" xml:id="a02262-063-b-1660">men</w> <w lemma="reserve" pos="vvn" xml:id="a02262-063-b-1670">reserved</w> <w lemma="to" pos="acp-cs" xml:id="a02262-063-b-1680">to</w> <w lemma="attend" pos="vvi" xml:id="a02262-063-b-1690">attend</w> <w lemma="on" pos="acp-p" xml:id="a02262-063-b-1700">on</w> <w lemma="his" pos="po" xml:id="a02262-063-b-1710">his</w> <w lemma="triumph" pos="n1" xml:id="a02262-063-b-1720">triumph</w> <pc xml:id="a02262-063-b-1730">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-063-b-1740">who</w> <w lemma="after" pos="acp-av" xml:id="a02262-063-b-1750">after</w> <pc xml:id="a02262-063-b-1760">,</pc> <w lemma="to" pos="acp-cs" xml:id="a02262-063-b-1770">to</w> <w lemma="delight" pos="vvi" xml:id="a02262-063-b-1780">delight</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1790">the</w> <w lemma="spectator" pos="n2" xml:id="a02262-063-b-1800">spectators</w> <pc xml:id="a02262-063-b-1810">,</pc> <w lemma="be" pos="vvd" xml:id="a02262-063-b-1820">were</w> <w lemma="tear" pos="vvn" xml:id="a02262-063-b-1830" reg="torn">torne</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-b-1840">in</w> <w lemma="piece" pos="n2" xml:id="a02262-063-b-1850">pieces</w> <w lemma="by" pos="acp-p" xml:id="a02262-063-b-1860">by</w> <w lemma="wild" pos="j" xml:id="a02262-063-b-1870">wild</w> <w lemma="beast" pos="n2" xml:id="a02262-063-b-1880">beasts</w> <w lemma="in" pos="acp-p" xml:id="a02262-063-b-1890">in</w> <w lemma="the" pos="d" xml:id="a02262-063-b-1900">the</w> <w lemma="amphitheatre" pos="n1" xml:id="a02262-063-b-1910" rendition="#hi" reg="amphitheatre">amphitheater</w> <pc xml:id="a02262-063-b-1920" rendition="#hi">.</pc> </p> <pb facs="64" n="120" xml:id="a02262-064-a"/> <p xml:id="a02262-e121280"> <w lemma="vers." pos="n-ab" xml:id="a02262-064-a-0010">vers.</w> <pc xml:id="a02262-064-a-0020" unit="sentence"/> <w lemma="26." pos="crd" xml:id="a02262-064-a-0030">26.</w> <pc xml:id="a02262-064-a-0040" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="a02262-064-a-0050">let</w> <w lemma="disease" pos="n2" xml:id="a02262-064-a-0060">diseases</w> <w lemma="sow" pos="vvi" xml:id="a02262-064-a-0070">sow</w> <pc xml:id="a02262-064-a-0080">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-064-a-0090" reg="etc.">&amp;c.</w> <pc xml:id="a02262-064-a-0100" unit="sentence">]</pc> <w lemma="during" pos="acp-p" xml:id="a02262-064-a-0110">during</w> <w lemma="the" pos="d" xml:id="a02262-064-a-0120">the</w> <w lemma="siege" pos="n1" xml:id="a02262-064-a-0130">siege</w> <w lemma="the" pos="d" xml:id="a02262-064-a-0140">the</w> <w lemma="pestilence" pos="n1" xml:id="a02262-064-a-0150">pestilence</w> <w lemma="violent" pos="av_j" xml:id="a02262-064-a-0160">violently</w> <w lemma="rage" pos="vvn" xml:id="a02262-064-a-0170">raged</w> <pc xml:id="a02262-064-a-0180">,</pc> <w lemma="proceed" pos="vvg" xml:id="a02262-064-a-0190">proceeding</w> <w lemma="from" pos="acp-p" xml:id="a02262-064-a-0200">from</w> <w lemma="the" pos="d" xml:id="a02262-064-a-0210">the</w> <w lemma="stench" pos="n1" xml:id="a02262-064-a-0220">stench</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-a-0230">of</w> <w lemma="dead" pos="j" xml:id="a02262-064-a-0240">dead</w> <w lemma="body" pos="n2" xml:id="a02262-064-a-0250">bodies</w> <pc xml:id="a02262-064-a-0260">,</pc> <w lemma="to" pos="acp-p" xml:id="a02262-064-a-0270">to</w> <w lemma="who" pos="crq-ro" xml:id="a02262-064-a-0280">whom</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-0290">they</w> <w lemma="afford" pos="vvd" xml:id="a02262-064-a-0300">afforded</w> <w lemma="no" pos="d-x" xml:id="a02262-064-a-0310">no</w> <w lemma="burial" pos="n1" xml:id="a02262-064-a-0320" reg="burial">buriall</w> <pc xml:id="a02262-064-a-0330">,</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-064-a-0340">but</w> <w lemma="pile" pos="vvn" xml:id="a02262-064-a-0350">piled</w> <w lemma="they" pos="pno" xml:id="a02262-064-a-0360">them</w> <w lemma="up" pos="acp-av" xml:id="a02262-064-a-0370">up</w> <w lemma="in" pos="acp-p" xml:id="a02262-064-a-0380">in</w> <w lemma="their" pos="po" xml:id="a02262-064-a-0390">their</w> <w lemma="house" pos="n2" xml:id="a02262-064-a-0400">houses</w> <pc xml:id="a02262-064-a-0410">,</pc> <w lemma="or" pos="cc" xml:id="a02262-064-a-0420">or</w> <w lemma="throw" pos="vvd" xml:id="a02262-064-a-0430">threw</w> <w lemma="they" pos="pno" xml:id="a02262-064-a-0440">them</w> <w lemma="over" pos="acp-p" xml:id="a02262-064-a-0450">over</w> <w lemma="the" pos="d" xml:id="a02262-064-a-0460">the</w> <w lemma="wall" pos="n1" xml:id="a02262-064-a-0470">wall</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-a-0480">of</w> <w lemma="the" pos="d" xml:id="a02262-064-a-0490">the</w> <w lemma="city" pos="n1" xml:id="a02262-064-a-0500">city</w> <pc xml:id="a02262-064-a-0510">.</pc> </p> <p xml:id="a02262-e121290"> <w lemma="vers." pos="n-ab" xml:id="a02262-064-a-0520">vers.</w> <pc xml:id="a02262-064-a-0530" unit="sentence"/> <w lemma="41." pos="crd" xml:id="a02262-064-a-0540">41.</w> <pc xml:id="a02262-064-a-0550" unit="sentence"/> <w lemma="famine" pos="n1" xml:id="a02262-064-a-0560">famine</w> <pc xml:id="a02262-064-a-0570">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-064-a-0580">in</w> <w lemma="their" pos="po" xml:id="a02262-064-a-0590">their</w> <w lemma="dry" pos="j" xml:id="a02262-064-a-0600">dry</w> <w lemma="entrails" pos="n2" xml:id="a02262-064-a-0610" reg="entrails">entrailes</w> <pc xml:id="a02262-064-a-0620">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-064-a-0630" reg="etc.">&amp;c.</w> <pc xml:id="a02262-064-a-0640" unit="sentence">]</pc> <w lemma="unexpressible" pos="j" xml:id="a02262-064-a-0650" reg="unexpressible">vnexpressible</w> <w lemma="be" pos="vvd" xml:id="a02262-064-a-0660">was</w> <w lemma="the" pos="d" xml:id="a02262-064-a-0670">the</w> <w lemma="famine" pos="n1" xml:id="a02262-064-a-0680">famine</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-0690">they</w> <w lemma="endure" pos="vvd" xml:id="a02262-064-a-0700" reg="endured">indured</w> <pc xml:id="a02262-064-a-0710">;</pc> <w lemma="and" pos="cc" xml:id="a02262-064-a-0720">and</w> <w lemma="pitiful" pos="j" xml:id="a02262-064-a-0730" reg="pitiful">pittifull</w> <pc xml:id="a02262-064-a-0740">,</pc> <w lemma="if" pos="cs" xml:id="a02262-064-a-0750">if</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-0760">they</w> <w lemma="themselves" pos="px" xml:id="a02262-064-a-0770">themselves</w> <w lemma="have" pos="vvn" xml:id="a02262-064-a-0780">had</w> <w lemma="have" pos="vvn" xml:id="a02262-064-a-0790">had</w> <w lemma="any" pos="d" xml:id="a02262-064-a-0800">any</w> <w lemma="pity" pos="n1" xml:id="a02262-064-a-0810" reg="pity">pitty</w> <pc xml:id="a02262-064-a-0820">:</pc> <w lemma="enforce" pos="vvd" xml:id="a02262-064-a-0830">enforced</w> <w lemma="to" pos="acp-p" xml:id="a02262-064-a-0840">to</w> <w lemma="seethe" pos="vvi" xml:id="a02262-064-a-0850" reg="seethe">seeth</w> <w lemma="their" pos="po" xml:id="a02262-064-a-0860">their</w> <w lemma="girdle" pos="n2" xml:id="a02262-064-a-0870">girdles</w> <w lemma="and" pos="cc" xml:id="a02262-064-a-0880">and</w> <w lemma="shoe" pos="n2" xml:id="a02262-064-a-0890" reg="shoes">shooes</w> <pc xml:id="a02262-064-a-0900">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-a-0910">and</w> <w lemma="fight" pos="vvg" xml:id="a02262-064-a-0920">fighting</w> <w lemma="fierce" pos="av_j" xml:id="a02262-064-a-0930">fiercely</w> <w lemma="with" pos="acp-p" xml:id="a02262-064-a-0940">with</w> <w lemma="one" pos="crd" xml:id="a02262-064-a-0950">one</w> <w lemma="another" pos="d" xml:id="a02262-064-a-0960">another</w> <w lemma="for" pos="acp-p" xml:id="a02262-064-a-0970">for</w> <w lemma="so" pos="av" xml:id="a02262-064-a-0980">so</w> <w lemma="course" pos="n1" xml:id="a02262-064-a-0990">course</w> <w lemma="a" pos="d" xml:id="a02262-064-a-1000">a</w> <w lemma="diet" pos="n1" xml:id="a02262-064-a-1010">diet</w> <pc xml:id="a02262-064-a-1020" unit="sentence">.</pc> <w lemma="drive" pos="j_vn" xml:id="a02262-064-a-1030">driven</w> <w lemma="in" pos="acp-p" xml:id="a02262-064-a-1040">in</w> <w lemma="the" pos="d" xml:id="a02262-064-a-1050">the</w> <w lemma="end" pos="n1" xml:id="a02262-064-a-1060">end</w> <w lemma="to" pos="acp-p" xml:id="a02262-064-a-1070">to</w> <w lemma="that" pos="d" xml:id="a02262-064-a-1080">that</w> <w lemma="exigent" pos="n1" xml:id="a02262-064-a-1090">exigent</w> <pc xml:id="a02262-064-a-1100">,</pc> <w lemma="that" pos="cs" xml:id="a02262-064-a-1110">that</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-1120">they</w> <w lemma="be" pos="vvd" xml:id="a02262-064-a-1130">were</w> <w lemma="fain" pos="j" xml:id="a02262-064-a-1140" reg="fain">faine</w> <w lemma="to" pos="acp-cs" xml:id="a02262-064-a-1150">to</w> <w lemma="rake" pos="vvi" xml:id="a02262-064-a-1160">rake</w> <w lemma="the" pos="d" xml:id="a02262-064-a-1170">the</w> <w lemma="sink" pos="n2" xml:id="a02262-064-a-1180" reg="sinks">sincks</w> <w lemma="and" pos="cc" xml:id="a02262-064-a-1190">and</w> <w lemma="privy" pos="n2" xml:id="a02262-064-a-1200">privies</w> <pc xml:id="a02262-064-a-1210">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-a-1220">and</w> <w lemma="to" pos="acp-cs" xml:id="a02262-064-a-1230">to</w> <w lemma="feed" pos="vvi" xml:id="a02262-064-a-1240" reg="feed">feede</w> <w lemma="on" pos="acp-p" xml:id="a02262-064-a-1250">on</w> <w lemma="that" pos="d" xml:id="a02262-064-a-1260">that</w> <w lemma="which" pos="crq-r" xml:id="a02262-064-a-1270">which</w> <w lemma="be" pos="vvd" xml:id="a02262-064-a-1280">was</w> <w lemma="loathsome" pos="j" xml:id="a02262-064-a-1290">loathsome</w> <w lemma="to" pos="acp-cs" xml:id="a02262-064-a-1300">to</w> <w lemma="behold" pos="vvi" xml:id="a02262-064-a-1310">behold</w> <pc xml:id="a02262-064-a-1320">;</pc> <w lemma="neither" pos="av-x_d" xml:id="a02262-064-a-1330">neither</w> <w lemma="can" pos="vmd" xml:id="a02262-064-a-1340">could</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-1350">they</w> <w lemma="keep" pos="vvi" xml:id="a02262-064-a-1360">keep</w> <w lemma="what" pos="crq-r" xml:id="a02262-064-a-1370">what</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-1380">they</w> <w lemma="find" pos="vvd" xml:id="a02262-064-a-1390">found</w> <w lemma="from" pos="acp-p" xml:id="a02262-064-a-1400">from</w> <w lemma="the" pos="d" xml:id="a02262-064-a-1410">the</w> <w lemma="rapine" pos="n1" xml:id="a02262-064-a-1420">rapine</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-a-1430">of</w> <w lemma="other" pos="pi2_d" xml:id="a02262-064-a-1440">others</w> <pc xml:id="a02262-064-a-1450">.</pc> </p> <p xml:id="a02262-e121300"> <w lemma="vers." pos="n-ab" xml:id="a02262-064-a-1460">vers.</w> <pc xml:id="a02262-064-a-1470" unit="sentence"/> <w lemma="44." pos="crd" xml:id="a02262-064-a-1480">44.</w> <pc xml:id="a02262-064-a-1490" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-064-a-1500">the</w> <w lemma="babe" pos="n1" xml:id="a02262-064-a-1510">babe</w> <w lemma="re-enter" pos="vvi" xml:id="a02262-064-a-1520">re-enter</w> <w lemma="she" pos="pno" xml:id="a02262-064-a-1530">her</w> <pc xml:id="a02262-064-a-1540">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-064-a-1550" reg="etc.">&amp;c.</w> <pc xml:id="a02262-064-a-1560" unit="sentence">]</pc> <w lemma="hunger" pos="n1-nn" xml:id="a02262-064-a-1570">hunger</w> <w lemma="have" pos="vvd" xml:id="a02262-064-a-1580">had</w> <w lemma="so" pos="av" xml:id="a02262-064-a-1590">so</w> <w lemma="overcome" pos="vvn" xml:id="a02262-064-a-1600">overcome</w> <w lemma="nature" pos="n1" xml:id="a02262-064-a-1610">nature</w> <pc xml:id="a02262-064-a-1620">,</pc> <w lemma="that" pos="cs" xml:id="a02262-064-a-1630">that</w> <w lemma="a" pos="d" xml:id="a02262-064-a-1640">a</w> <w lemma="woman" pos="n1" xml:id="a02262-064-a-1650">woman</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-a-1660">of</w> <w lemma="riches" pos="n2" xml:id="a02262-064-a-1670">riches</w> <w lemma="and" pos="cc" xml:id="a02262-064-a-1680">and</w> <w lemma="honour" pos="n1" xml:id="a02262-064-a-1690">honour</w> <pc xml:id="a02262-064-a-1700">,</pc> <w lemma="name" pos="vvd" xml:id="a02262-064-a-1710">named</w> <w lemma="mary" pos="n1-nn" xml:id="a02262-064-a-1720" rendition="#hi">mary</w> <pc xml:id="a02262-064-a-1730" rendition="#hi">,</pc> <w lemma="be" pos="vvg" xml:id="a02262-064-a-1740">being</w> <w lemma="daily" pos="av_j" xml:id="a02262-064-a-1750">daily</w> <w lemma="robe" pos="vvn" xml:id="a02262-064-a-1760" reg="robbed">rob'd</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-a-1770">of</w> <w lemma="her" pos="po" xml:id="a02262-064-a-1780">her</w> <w lemma="provision" pos="n1" xml:id="a02262-064-a-1790">provision</w> <w lemma="by" pos="acp-p" xml:id="a02262-064-a-1800">by</w> <w lemma="the" pos="d" xml:id="a02262-064-a-1810">the</w> <w lemma="seditious" pos="j" xml:id="a02262-064-a-1820">seditious</w> <pc xml:id="a02262-064-a-1830">,</pc> <w lemma="slay" pos="vvd" xml:id="a02262-064-a-1840">slew</w> <w lemma="she" pos="pno" xml:id="a02262-064-a-1850">her</w> <w lemma="own" pos="d" xml:id="a02262-064-a-1860" reg="own">owne</w> <w lemma="child" pos="n1" xml:id="a02262-064-a-1870" reg="child">childe</w> <w lemma="which" pos="crq-r" xml:id="a02262-064-a-1880">which</w> <w lemma="suck" pos="vvn" xml:id="a02262-064-a-1890" reg="sucked">suckt</w> <w lemma="at" pos="acp-p" xml:id="a02262-064-a-1900">at</w> <w lemma="her" pos="po" xml:id="a02262-064-a-1910">her</w> <w lemma="breast" pos="n1" xml:id="a02262-064-a-1920" reg="breast">brest</w> <pc xml:id="a02262-064-a-1930">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-a-1940">and</w> <w lemma="have" pos="vvg" xml:id="a02262-064-a-1950">having</w> <w lemma="sod" pos="vvn" xml:id="a02262-064-a-1960">sodden</w> <w lemma="one" pos="crd" xml:id="a02262-064-a-1970">one</w> <w lemma="half" pos="j" xml:id="a02262-064-a-1980" reg="half">halfe</w> <w lemma="thereof" pos="av" xml:id="a02262-064-a-1990">thereof</w> <pc xml:id="a02262-064-a-2000">,</pc> <w lemma="eat" pos="vvb" xml:id="a02262-064-a-2010">eat</w> <w lemma="it" pos="pn" xml:id="a02262-064-a-2020">it</w> <pc xml:id="a02262-064-a-2030" unit="sentence">.</pc> <w lemma="when" pos="crq-cs" xml:id="a02262-064-a-2040">when</w> <w lemma="at" pos="acp-p" xml:id="a02262-064-a-2050">at</w> <w lemma="the" pos="d" xml:id="a02262-064-a-2060">the</w> <w lemma="scent" pos="n1" xml:id="a02262-064-a-2070" reg="scent">sent</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-a-2080">of</w> <w lemma="flesh" pos="n1" xml:id="a02262-064-a-2090">flesh</w> <pc xml:id="a02262-064-a-2100">,</pc> <w lemma="they" pos="pns" xml:id="a02262-064-a-2110">they</w> <w lemma="break" pos="vvd" xml:id="a02262-064-a-2120">broke</w> <w lemma="in" pos="acp-p" xml:id="a02262-064-a-2130">in</w> <w lemma="upon" pos="acp-p" xml:id="a02262-064-a-2140">upon</w> <w lemma="she" pos="pno" xml:id="a02262-064-a-2150">her</w> <pc xml:id="a02262-064-a-2160">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-064-a-2170">who</w> <w lemma="present" pos="vvd" xml:id="a02262-064-a-2180">presented</w> <w lemma="they" pos="pno" xml:id="a02262-064-a-2190">them</w> <w lemma="with" pos="acp-p" xml:id="a02262-064-a-2200">with</w> <w lemma="the" pos="d" xml:id="a02262-064-a-2210">the</w> <w lemma="rest" pos="n1" xml:id="a02262-064-a-2220">rest</w> <pc xml:id="a02262-064-a-2230">;</pc> <w lemma="the" pos="d" xml:id="a02262-064-a-2240">the</w> <w lemma="thief" pos="n2" xml:id="a02262-064-a-2250" reg="thieves">theeves</w> <w lemma="then" pos="av" xml:id="a02262-064-a-2260">then</w> <w lemma="hardly" pos="av" xml:id="a02262-064-a-2270">hardly</w> <w lemma="refrain" pos="vvg" xml:id="a02262-064-a-2280">refraining</w> <pc xml:id="a02262-064-a-2290">,</pc> <w lemma="though" pos="cs" xml:id="a02262-064-a-2300">though</w> <w lemma="they" pos="pns" xml:id="a02262-064-a-2310">they</w> <w lemma="tremble" pos="vvd" xml:id="a02262-064-a-2320">trembled</w> <w lemma="at" pos="acp-p" xml:id="a02262-064-a-2330">at</w> <w lemma="so" pos="av" xml:id="a02262-064-a-2340">so</w> <w lemma="horrid" pos="j" xml:id="a02262-064-a-2350">horrid</w> <w lemma="a" pos="d" xml:id="a02262-064-a-2360">a</w> <w lemma="spectacle" pos="n1" xml:id="a02262-064-a-2370">spectacle</w> <pc xml:id="a02262-064-a-2380">.</pc> </p> <p xml:id="a02262-e121310"> <w lemma="vers." pos="n-ab" xml:id="a02262-064-a-2390">vers.</w> <pc xml:id="a02262-064-a-2400" unit="sentence"/> <w lemma="45." pos="crd" xml:id="a02262-064-a-2410">45.</w> <pc xml:id="a02262-064-a-2420" unit="sentence"/> <w lemma="while" pos="n1" xml:id="a02262-064-a-2430">while</w> <w lemma="yet" pos="av" xml:id="a02262-064-a-2440">yet</w> <w lemma="the" pos="d" xml:id="a02262-064-a-2450">the</w> <w lemma="eager" pos="j" xml:id="a02262-064-a-2460">eager</w> <w lemma="foe" pos="n1" xml:id="a02262-064-a-2470">foe</w> <pc xml:id="a02262-064-a-2480">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-064-a-2490" reg="etc.">&amp;c.</w> <pc xml:id="a02262-064-a-2500" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-064-a-2510">the</w> <w lemma="enemy" pos="n1" xml:id="a02262-064-a-2520">enemy</w> <w lemma="assail" pos="vvd" xml:id="a02262-064-a-2530">assailed</w> <w lemma="they" pos="pno" xml:id="a02262-064-a-2540">them</w> <w lemma="without" pos="acp-p" xml:id="a02262-064-a-2550">without</w> <pc xml:id="a02262-064-a-2560">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-a-2570">and</w> <w lemma="the" pos="d" xml:id="a02262-064-a-2580">the</w> <w lemma="seditious" pos="j" xml:id="a02262-064-a-2590">seditious</w> <pb facs="64" n="121" xml:id="a02262-064-b"/> <w lemma="massacre" pos="j_vn" xml:id="a02262-064-b-0010">massacred</w> <w lemma="one" pos="pi" xml:id="a02262-064-b-0020">one</w> <w lemma="another" pos="d" xml:id="a02262-064-b-0030">another</w> <w lemma="within" pos="acp-p" xml:id="a02262-064-b-0040">within</w> <pc xml:id="a02262-064-b-0050">;</pc> <w lemma="divide" pos="vvn" xml:id="a02262-064-b-0060">divided</w> <w lemma="into" pos="acp-p" xml:id="a02262-064-b-0070">into</w> <w lemma="three" pos="crd" xml:id="a02262-064-b-0080">three</w> <w lemma="party" pos="n2" xml:id="a02262-064-b-0090">parties</w> <pc xml:id="a02262-064-b-0100">:</pc> <w lemma="the" pos="d" xml:id="a02262-064-b-0110">the</w> <w lemma="zealous" pos="j" xml:id="a02262-064-b-0120">zealous</w> <pc xml:id="a02262-064-b-0130">,</pc> <w lemma="the" pos="d" xml:id="a02262-064-b-0140">the</w> <w lemma="idumaean" pos="j-nn" xml:id="a02262-064-b-0150" rendition="#hi">idumaean</w> <w lemma="robber" pos="n2" xml:id="a02262-064-b-0160">robbers</w> <pc xml:id="a02262-064-b-0170">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-b-0180">and</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0190">the</w> <w lemma="rest" pos="n1" xml:id="a02262-064-b-0200">rest</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-0210">of</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0220">the</w> <w lemma="mutinous" pos="j" xml:id="a02262-064-b-0230">mutinous</w> <w lemma="citizen" pos="n2" xml:id="a02262-064-b-0240">citizens</w> <pc xml:id="a02262-064-b-0250">:</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-064-b-0260">but</w> <w lemma="upon" pos="acp-p" xml:id="a02262-064-b-0270">upon</w> <w lemma="every" pos="d" xml:id="a02262-064-b-0280">every</w> <w lemma="assault" pos="n1" xml:id="a02262-064-b-0290">assault</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-0300">of</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0310">the</w> <w lemma="roman" pos="n2-nn_j" xml:id="a02262-064-b-0320" rendition="#hi" reg="romans">romanes</w> <pc xml:id="a02262-064-b-0330" rendition="#hi">,</pc> <w lemma="set" pos="vvg" xml:id="a02262-064-b-0340">setting</w> <w lemma="their" pos="po" xml:id="a02262-064-b-0350">their</w> <w lemma="private" pos="j" xml:id="a02262-064-b-0360">private</w> <w lemma="hatred" pos="n1" xml:id="a02262-064-b-0370">hatred</w> <w lemma="aside" pos="av" xml:id="a02262-064-b-0380">aside</w> <pc xml:id="a02262-064-b-0390">,</pc> <w lemma="unite" pos="j_vn" xml:id="a02262-064-b-0400">united</w> <w lemma="themselves" pos="px" xml:id="a02262-064-b-0410">themselves</w> <pc xml:id="a02262-064-b-0420">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-064-b-0430">as</w> <w lemma="if" pos="cs" xml:id="a02262-064-b-0440">if</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-0450">of</w> <w lemma="one" pos="crd" xml:id="a02262-064-b-0460">one</w> <w lemma="mind" pos="n1" xml:id="a02262-064-b-0470" reg="mind">minde</w> <pc xml:id="a02262-064-b-0480">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-b-0490">and</w> <w lemma="with" pos="acp-p" xml:id="a02262-064-b-0500">with</w> <w lemma="admirable" pos="j" xml:id="a02262-064-b-0510">admirable</w> <w lemma="courage" pos="n1" xml:id="a02262-064-b-0520">courage</w> <w lemma="repulse" pos="vvd" xml:id="a02262-064-b-0530">repulsed</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0540">the</w> <w lemma="enemy" pos="n1" xml:id="a02262-064-b-0550">enemy</w> <pc xml:id="a02262-064-b-0560">:</pc> <w lemma="but" pos="acp-cc" xml:id="a02262-064-b-0570">but</w> <w lemma="upon" pos="acp-p" xml:id="a02262-064-b-0580">upon</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0590">the</w> <w lemma="least" pos="d-s" xml:id="a02262-064-b-0600">least</w> <w lemma="cessation" pos="n1" xml:id="a02262-064-b-0610">cessation</w> <w lemma="renew" pos="vvd" xml:id="a02262-064-b-0620">renewed</w> <w lemma="their" pos="po" xml:id="a02262-064-b-0630">their</w> <w lemma="bloody" pos="j" xml:id="a02262-064-b-0640" reg="bloody">bloudy</w> <w lemma="discord" pos="n1" xml:id="a02262-064-b-0650">discord</w> <pc xml:id="a02262-064-b-0660">;</pc> <w lemma="some" pos="d" xml:id="a02262-064-b-0670">some</w> <w lemma="beginning" pos="n1" xml:id="a02262-064-b-0680">beginning</w> <w lemma="with" pos="acp-p" xml:id="a02262-064-b-0690">with</w> <w lemma="their" pos="po" xml:id="a02262-064-b-0700">their</w> <w lemma="own" pos="d" xml:id="a02262-064-b-0710" reg="own">owne</w> <w lemma="hand" pos="n2" xml:id="a02262-064-b-0720">hands</w> <w lemma="to" pos="acp-cs" xml:id="a02262-064-b-0730">to</w> <w lemma="set" pos="vvi" xml:id="a02262-064-b-0740">set</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0750">the</w> <w lemma="temple" pos="n1" xml:id="a02262-064-b-0760">temple</w> <w lemma="on" pos="acp-p" xml:id="a02262-064-b-0770">on</w> <w lemma="fire" pos="n1" xml:id="a02262-064-b-0780">fire</w> <pc xml:id="a02262-064-b-0790">.</pc> </p> <p xml:id="a02262-e121320"> <w lemma="vers." pos="n-ab" xml:id="a02262-064-b-0800">vers.</w> <pc xml:id="a02262-064-b-0810" unit="sentence"/> <w lemma="47." pos="crd" xml:id="a02262-064-b-0820">47.</w> <pc xml:id="a02262-064-b-0830" unit="sentence"/> <w lemma="let" pos="vvb" xml:id="a02262-064-b-0840">let</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0850" type="contract1" reg="th'">th'</w> <w xml:id="a02262-064-b-0850c" type="contract2" lemma="enemy" pos="n1" reg="enemy" join="left">enemy</w> <pc xml:id="a02262-064-b-0860">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-064-b-0870" reg="etc.">&amp;c.</w> <pc xml:id="a02262-064-b-0880" unit="sentence">]</pc> <w lemma="see" pos="vvb" xml:id="a02262-064-b-0890">see</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0900">the</w> <w lemma="note" pos="n2" xml:id="a02262-064-b-0910">notes</w> <w lemma="upon" pos="acp-p" xml:id="a02262-064-b-0920">upon</w> <w lemma="the" pos="d" xml:id="a02262-064-b-0930">the</w> <w lemma="35." pos="crd" xml:id="a02262-064-b-0940">35.</w> <pc xml:id="a02262-064-b-0950" unit="sentence"/> <w lemma="verse" pos="n1" xml:id="a02262-064-b-0960">verse</w> <pc xml:id="a02262-064-b-0970" unit="sentence">.</pc> </p> <p xml:id="a02262-e121330"> <w lemma="verse" pos="n1" xml:id="a02262-064-b-0980">verse</w> <pc xml:id="a02262-064-b-0990" unit="sentence">.</pc> <w lemma="50." pos="crd" xml:id="a02262-064-b-1000">50.</w> <pc xml:id="a02262-064-b-1010" unit="sentence"/> <w lemma="the" pos="d" xml:id="a02262-064-b-1020">the</w> <w lemma="relic" pos="n2" xml:id="a02262-064-b-1030" reg="relics">reliques</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-1040">of</w> <w lemma="their" pos="po" xml:id="a02262-064-b-1050">their</w> <w lemma="slaughter" pos="n1" xml:id="a02262-064-b-1060">slaughter</w> <pc xml:id="a02262-064-b-1070">,</pc> <pc xml:id="a02262-064-b-1080">]</pc> <w lemma="in" pos="acp-p" xml:id="a02262-064-b-1090">in</w> <w lemma="the" pos="d" xml:id="a02262-064-b-1100">the</w> <w lemma="day" pos="n2" xml:id="a02262-064-b-1110" reg="days">dayes</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-1120">of</w> <w lemma="adrian" pos="n1-nn" xml:id="a02262-064-b-1130" rendition="#hi">adrian</w> <pc xml:id="a02262-064-b-1140" rendition="#hi">,</pc> <w lemma="the" pos="d" xml:id="a02262-064-b-1150">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-064-b-1160" rendition="#hi" reg="jews">iewes</w> <w lemma="raise" pos="vvd" xml:id="a02262-064-b-1170">raised</w> <w lemma="a" pos="d" xml:id="a02262-064-b-1180">a</w> <w lemma="new" pos="j" xml:id="a02262-064-b-1190">new</w> <w lemma="commotion" pos="n1" xml:id="a02262-064-b-1200">commotion</w> <pc xml:id="a02262-064-b-1210">:</pc> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-1220">of</w> <w lemma="who" pos="crq-r" xml:id="a02262-064-b-1230">whom</w> <w lemma="his" pos="po" xml:id="a02262-064-b-1240">his</w> <w lemma="lieutenant" pos="n1" xml:id="a02262-064-b-1250">lieutenant</w> <pc xml:id="a02262-064-b-1260">,</pc> <w lemma="julius" pos="n1-nn" xml:id="a02262-064-b-1270" rendition="#hi" reg="julius">iulius</w> <w lemma="severus" pos="n1-nn" xml:id="a02262-064-b-1280" rendition="#hi">severus</w> <pc xml:id="a02262-064-b-1290" rendition="#hi">,</pc> <w lemma="slay" pos="vvd" xml:id="a02262-064-b-1300">slew</w> <w lemma="five" pos="crd" xml:id="a02262-064-b-1310">five</w> <w lemma="hundred" pos="crd" xml:id="a02262-064-b-1320">hundred</w> <w lemma="and" pos="cc" xml:id="a02262-064-b-1330">and</w> <w lemma="four" pos="crd" xml:id="a02262-064-b-1340" reg="four">foure</w> <w lemma="score" pos="n1" xml:id="a02262-064-b-1350">score</w> <w lemma="thousand" pos="crd" xml:id="a02262-064-b-1360">thousand</w> <pc xml:id="a02262-064-b-1370">;</pc> <w lemma="transport" pos="vvg" xml:id="a02262-064-b-1380">transporting</w> <w lemma="the" pos="d" xml:id="a02262-064-b-1390">the</w> <w lemma="rest" pos="n1" xml:id="a02262-064-b-1400">rest</w> <w lemma="into" pos="acp-p" xml:id="a02262-064-b-1410">into</w> <w lemma="spain" pos="n1-nn" xml:id="a02262-064-b-1420" rendition="#hi" reg="spain">spaine</w> <w lemma="by" pos="acp-p" xml:id="a02262-064-b-1430">by</w> <w lemma="the" pos="d" xml:id="a02262-064-b-1440">the</w> <w lemma="command" pos="n1" xml:id="a02262-064-b-1450">command</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-1460">of</w> <w lemma="the" pos="d" xml:id="a02262-064-b-1470">the</w> <w lemma="emperor" pos="n1" xml:id="a02262-064-b-1480" reg="emperor">emperour</w> <pc xml:id="a02262-064-b-1490">:</pc> <w lemma="so" pos="av" xml:id="a02262-064-b-1500">so</w> <w lemma="that" pos="cs" xml:id="a02262-064-b-1510">that</w> <w lemma="jewry" pos="n1-nn" xml:id="a02262-064-b-1520" rendition="#hi" reg="jewry">iewry</w> <w lemma="be" pos="vvd" xml:id="a02262-064-b-1530">was</w> <w lemma="then" pos="av" xml:id="a02262-064-b-1540">then</w> <w lemma="without" pos="acp-p" xml:id="a02262-064-b-1550">without</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-064-b-1560" rendition="#hi" reg="jews">iews</w> <pc xml:id="a02262-064-b-1570" rendition="#hi">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-064-b-1580">as</w> <w lemma="it" pos="pn" xml:id="a02262-064-b-1590">it</w> <w lemma="continue" pos="vvz" xml:id="a02262-064-b-1600">continues</w> <w lemma="to" pos="acp-p" xml:id="a02262-064-b-1610">to</w> <w lemma="this" pos="d" xml:id="a02262-064-b-1620">this</w> <w lemma="present" pos="n1" xml:id="a02262-064-b-1630">present</w> <pc xml:id="a02262-064-b-1640">.</pc> </p> <p xml:id="a02262-e121340"> <w lemma="vers." pos="n-ab" xml:id="a02262-064-b-1650">vers.</w> <pc xml:id="a02262-064-b-1660" unit="sentence"/> <w lemma="52." pos="crd" xml:id="a02262-064-b-1670">52.</w> <pc xml:id="a02262-064-b-1680" unit="sentence"/> <w lemma="despise" pos="j_vn" xml:id="a02262-064-b-1690" reg="despised">despis'd</w> <pc xml:id="a02262-064-b-1700">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-b-1710">and</w> <w lemma="wretched" pos="j" xml:id="a02262-064-b-1720">wretched</w> <pc xml:id="a02262-064-b-1730">,</pc> <w lemma="wander" pos="vvb" xml:id="a02262-064-b-1740">wander</w> <pc xml:id="a02262-064-b-1750">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-064-b-1760" reg="etc.">&amp;c.</w> <pc xml:id="a02262-064-b-1770" unit="sentence">]</pc> <w lemma="out" pos="av" xml:id="a02262-064-b-1780">out</w> <w lemma="of" pos="acp-p" xml:id="a02262-064-b-1790">of</w> <w lemma="spain" pos="n1-nn" xml:id="a02262-064-b-1800" rendition="#hi" reg="spain">spaine</w> <w lemma="they" pos="pns" xml:id="a02262-064-b-1810">they</w> <w lemma="be" pos="vvd" xml:id="a02262-064-b-1820">were</w> <w lemma="banish" pos="vvn" xml:id="a02262-064-b-1830">banished</w> <w lemma="in" pos="acp-p" xml:id="a02262-064-b-1840">in</w> <w lemma="the" pos="d" xml:id="a02262-064-b-1850">the</w> <w lemma="year" pos="n1" xml:id="a02262-064-b-1860" reg="year">yeer</w> <w lemma="1500." pos="crd" xml:id="a02262-064-b-1870">1500.</w> <w lemma="by" pos="acp-p" xml:id="a02262-064-b-1880">by</w> <w lemma="ferdinand" pos="n1-nn" xml:id="a02262-064-b-1890" rendition="#hi">ferdinand</w> <w lemma="and" pos="cc" xml:id="a02262-064-b-1900">and</w> <w lemma="emanuel" pos="n1-nn" xml:id="a02262-064-b-1910" rendition="#hi">emanuel</w> <pc xml:id="a02262-064-b-1920" unit="sentence" rendition="#hi">.</pc> <w lemma="now" pos="av" xml:id="a02262-064-b-1930">now</w> <w lemma="scatter" pos="vvn" xml:id="a02262-064-b-1940" reg="scattered">scattred</w> <w lemma="throughout" pos="acp-p" xml:id="a02262-064-b-1950">throughout</w> <w lemma="the" pos="d" xml:id="a02262-064-b-1960">the</w> <w lemma="whole" pos="j" xml:id="a02262-064-b-1970">whole</w> <w lemma="world" pos="n1" xml:id="a02262-064-b-1980">world</w> <pc xml:id="a02262-064-b-1990">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-b-2000">and</w> <w lemma="hate" pos="vvn" xml:id="a02262-064-b-2010">hated</w> <w lemma="by" pos="acp-p" xml:id="a02262-064-b-2020">by</w> <w lemma="those" pos="d" xml:id="a02262-064-b-2030">those</w> <w lemma="among" pos="acp-p" xml:id="a02262-064-b-2040">among</w> <w lemma="who" pos="crq-ro" xml:id="a02262-064-b-2050">whom</w> <w lemma="they" pos="pns" xml:id="a02262-064-b-2060">they</w> <w lemma="live" pos="vvb" xml:id="a02262-064-b-2070">live</w> <pc xml:id="a02262-064-b-2080">;</pc> <w lemma="yet" pos="av" xml:id="a02262-064-b-2090">yet</w> <w lemma="suffer" pos="vvd" xml:id="a02262-064-b-2100">suffered</w> <w lemma="as" pos="acp-p" xml:id="a02262-064-b-2110">as</w> <w lemma="a" pos="d" xml:id="a02262-064-b-2120">a</w> <w lemma="necessary" pos="j" xml:id="a02262-064-b-2130">necessary</w> <w lemma="mischief" pos="n1" xml:id="a02262-064-b-2140" reg="mischief">mischiefe</w> <pc xml:id="a02262-064-b-2150">:</pc> <w lemma="subject" pos="j" xml:id="a02262-064-b-2160">subject</w> <w lemma="to" pos="acp-p" xml:id="a02262-064-b-2170">to</w> <w lemma="all" pos="d" xml:id="a02262-064-b-2180">all</w> <w lemma="wrong" pos="n2_j" xml:id="a02262-064-b-2190">wrongs</w> <w lemma="and" pos="cc" xml:id="a02262-064-b-2200">and</w> <w lemma="contumely" pos="n2" xml:id="a02262-064-b-2210">contumelies</w> <pc xml:id="a02262-064-b-2220">;</pc> <w lemma="who" pos="crq-r" xml:id="a02262-064-b-2230">who</w> <w lemma="can" pos="vmb" xml:id="a02262-064-b-2240">can</w> <w lemma="patient" pos="av_j" xml:id="a02262-064-b-2250">patiently</w> <w lemma="submit" pos="vvi" xml:id="a02262-064-b-2260">submit</w> <w lemma="themselves" pos="px" xml:id="a02262-064-b-2270">themselves</w> <w lemma="to" pos="acp-p" xml:id="a02262-064-b-2280">to</w> <w lemma="the" pos="d" xml:id="a02262-064-b-2290">the</w> <w lemma="time" pos="n2" xml:id="a02262-064-b-2300">times</w> <pc xml:id="a02262-064-b-2310">,</pc> <w lemma="and" pos="cc" xml:id="a02262-064-b-2320">and</w> <w lemma="to" pos="acp-p" xml:id="a02262-064-b-2330">to</w> <w lemma="whatsoever" pos="crq-r" xml:id="a02262-064-b-2340">whatsoever</w> <w lemma="may" pos="vmb" xml:id="a02262-064-b-2350">may</w> <w lemma="advance" pos="vvi" xml:id="a02262-064-b-2360">advance</w> <w lemma="their" pos="po" xml:id="a02262-064-b-2370">their</w> <w lemma="profit" pos="n1" xml:id="a02262-064-b-2380">profit</w> <pc xml:id="a02262-064-b-2390">.</pc> </p> <pb facs="65" n="122" xml:id="a02262-065-a"/> <p xml:id="a02262-e121350"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-a-0010">vers.</w> <pc xml:id="a02262-065-a-0020" unit="sentence"/> <w lemma="53." pos="crd" xml:id="a02262-065-a-0030">53.</w> <pc xml:id="a02262-065-a-0040" unit="sentence"/> <w lemma="abolish" pos="vvn" xml:id="a02262-065-a-0050" reg="abolished">abolish'd</w> <w lemma="by" pos="acp-p" xml:id="a02262-065-a-0060">by</w> <w lemma="their" pos="po" xml:id="a02262-065-a-0070">their</w> <w lemma="law" pos="n1" xml:id="a02262-065-a-0080">law</w> <pc xml:id="a02262-065-a-0090">,</pc> <w lemma="etc" pos="av" xml:id="a02262-065-a-0100" reg="etc.">&amp;c</w> <pc xml:id="a02262-065-a-0110">]</pc> <w lemma="this" pos="d" xml:id="a02262-065-a-0120">this</w> <w lemma="they" pos="pns" xml:id="a02262-065-a-0130">they</w> <w lemma="lose" pos="vvd" xml:id="a02262-065-a-0140">lost</w> <w lemma="in" pos="acp-p" xml:id="a02262-065-a-0150">in</w> <w lemma="the" pos="d" xml:id="a02262-065-a-0160">the</w> <w lemma="destruction" pos="n1" xml:id="a02262-065-a-0170">destruction</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-0180">of</w> <w lemma="their" pos="po" xml:id="a02262-065-a-0190">their</w> <w lemma="city" pos="n1" xml:id="a02262-065-a-0200">city</w> <pc xml:id="a02262-065-a-0210" unit="sentence">.</pc> <w lemma="yet" pos="av" xml:id="a02262-065-a-0220">yet</w> <w lemma="daily" pos="av_j" xml:id="a02262-065-a-0230">daily</w> <w lemma="expect" pos="vvi" xml:id="a02262-065-a-0240">expect</w> <w lemma="that" pos="cs" xml:id="a02262-065-a-0250">that</w> <w lemma="messiah" pos="n1-nn" xml:id="a02262-065-a-0260">messias</w> <w lemma="who" pos="crq-r" xml:id="a02262-065-a-0270">who</w> <w lemma="be" pos="vvz" xml:id="a02262-065-a-0280">is</w> <w lemma="already" pos="av" xml:id="a02262-065-a-0290">already</w> <w lemma="come" pos="vvn" xml:id="a02262-065-a-0300">come</w> <pc xml:id="a02262-065-a-0310">:</pc> <w lemma="and" pos="cc" xml:id="a02262-065-a-0320">and</w> <pc xml:id="a02262-065-a-0330">,</pc> <w lemma="as" pos="acp-cs" xml:id="a02262-065-a-0340">as</w> <w lemma="they" pos="pns" xml:id="a02262-065-a-0350">they</w> <w lemma="believe" pos="vvb" xml:id="a02262-065-a-0360" reg="believe">beleeve</w> <pc xml:id="a02262-065-a-0370">,</pc> <w lemma="shall" pos="vmb" xml:id="a02262-065-a-0380">shall</w> <w lemma="restore" pos="vvi" xml:id="a02262-065-a-0390">restore</w> <w lemma="they" pos="pno" xml:id="a02262-065-a-0400">them</w> <w lemma="to" pos="acp-p" xml:id="a02262-065-a-0410">to</w> <w lemma="their" pos="po" xml:id="a02262-065-a-0420">their</w> <w lemma="temporal" pos="j" xml:id="a02262-065-a-0430" reg="temporal">temporall</w> <w lemma="kingdom" pos="n1" xml:id="a02262-065-a-0440" reg="kingdom">kingdome</w> <pc xml:id="a02262-065-a-0450">.</pc> </p> <p xml:id="a02262-e121360"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-a-0460">vers.</w> <pc xml:id="a02262-065-a-0470" unit="sentence"/> <w lemma="55." pos="crd" xml:id="a02262-065-a-0480">55.</w> <pc xml:id="a02262-065-a-0490" unit="sentence"/> <w lemma="this" pos="d" xml:id="a02262-065-a-0500">this</w> <w lemma="infect" pos="j_vn" xml:id="a02262-065-a-0510">infected</w> <w lemma="soil" pos="n1" xml:id="a02262-065-a-0520" reg="soil">soyle</w> <pc xml:id="a02262-065-a-0530">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-065-a-0540" reg="etc.">&amp;c.</w> <pc xml:id="a02262-065-a-0550" unit="sentence">]</pc> <w lemma="the" pos="d" xml:id="a02262-065-a-0560">the</w> <w lemma="ecclesiastical" pos="j" xml:id="a02262-065-a-0570" reg="ecclesiastical">ecclesiasticall</w> <w lemma="history" pos="n2" xml:id="a02262-065-a-0580">histories</w> <w lemma="report" pos="vvi" xml:id="a02262-065-a-0590">report</w> <pc xml:id="a02262-065-a-0600">,</pc> <w lemma="how" pos="crq-cs" xml:id="a02262-065-a-0610">how</w> <w lemma="joseph" pos="n1-nn" xml:id="a02262-065-a-0620" rendition="#hi" reg="joseph">ioseph</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-0630">of</w> <w lemma="arimathea" pos="n1-nn" xml:id="a02262-065-a-0640" rendition="#hi">arimathea</w> <pc xml:id="a02262-065-a-0650" rendition="#hi">,</pc> <w lemma="after" pos="acp-cs" xml:id="a02262-065-a-0660">after</w> <w lemma="he" pos="pns" xml:id="a02262-065-a-0670">he</w> <w lemma="have" pos="vvd" xml:id="a02262-065-a-0680">had</w> <w lemma="suffer" pos="vvn" xml:id="a02262-065-a-0690">suffered</w> <w lemma="imprisonment" pos="n1" xml:id="a02262-065-a-0700">imprisonment</w> <w lemma="by" pos="acp-p" xml:id="a02262-065-a-0710">by</w> <w lemma="the" pos="d" xml:id="a02262-065-a-0720">the</w> <w lemma="envy" pos="n1" xml:id="a02262-065-a-0730">envy</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-0740">of</w> <w lemma="the" pos="d" xml:id="a02262-065-a-0750">the</w> <w lemma="jew" pos="n2-nn" xml:id="a02262-065-a-0760" rendition="#hi" reg="jews">iews</w> <pc xml:id="a02262-065-a-0770" rendition="#hi">,</pc> <w lemma="and" pos="cc" xml:id="a02262-065-a-0780">and</w> <w lemma="be" pos="vvd" xml:id="a02262-065-a-0790">was</w> <w lemma="deliver" pos="vvn" xml:id="a02262-065-a-0800">delivered</w> <w lemma="by" pos="acp-p" xml:id="a02262-065-a-0810">by</w> <w lemma="a" pos="d" xml:id="a02262-065-a-0820">an</w> <w lemma="angel" pos="n1" xml:id="a02262-065-a-0830">angel</w> <pc xml:id="a02262-065-a-0840">,</pc> <w lemma="leave" pos="vvd" xml:id="a02262-065-a-0850">left</w> <w lemma="his" pos="po" xml:id="a02262-065-a-0860">his</w> <w lemma="country" pos="n1" xml:id="a02262-065-a-0870" reg="country">countrey</w> <pc xml:id="a02262-065-a-0880">,</pc> <w lemma="and" pos="cc" xml:id="a02262-065-a-0890">and</w> <w lemma="sail" pos="vvd" xml:id="a02262-065-a-0900">sailed</w> <w lemma="to" pos="acp-p" xml:id="a02262-065-a-0910">to</w> <w lemma="marseilles" pos="n1-nn" xml:id="a02262-065-a-0920" rendition="#hi" reg="marseilles">marcellis</w> <w lemma="in" pos="acp-p" xml:id="a02262-065-a-0930">in</w> <w lemma="france" pos="n1-nn" xml:id="a02262-065-a-0940" rendition="#hi">france</w> <pc xml:id="a02262-065-a-0950" rendition="#hi">:</pc> <w lemma="from" pos="acp-p" xml:id="a02262-065-a-0960">from</w> <w lemma="thence" pos="av" xml:id="a02262-065-a-0970">thence</w> <w lemma="pass" pos="vvg" xml:id="a02262-065-a-0980">passing</w> <w lemma="over" pos="acp-av" xml:id="a02262-065-a-0990">over</w> <w lemma="into" pos="acp-p" xml:id="a02262-065-a-1000">into</w> <w lemma="this" pos="d" xml:id="a02262-065-a-1010">this</w> <w lemma="island" pos="n1" xml:id="a02262-065-a-1020" reg="island">iland</w> <pc xml:id="a02262-065-a-1030">,</pc> <w lemma="he" pos="pns" xml:id="a02262-065-a-1040">he</w> <w lemma="preach" pos="vvd" xml:id="a02262-065-a-1050">preached</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1060">the</w> <w lemma="gospel" pos="n1" xml:id="a02262-065-a-1070" reg="gospel">gospell</w> <w lemma="to" pos="acp-p" xml:id="a02262-065-a-1080">to</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1090">the</w> <w lemma="briton" pos="n2-nn" xml:id="a02262-065-a-1100" rendition="#hi" reg="britons">brittaines</w> <w lemma="and" pos="cc" xml:id="a02262-065-a-1110">and</w> <w lemma="scot" pos="n2-nn" xml:id="a02262-065-a-1120" rendition="#hi">scots</w> <pc xml:id="a02262-065-a-1130" rendition="#hi">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-065-a-1140">who</w> <w lemma="there" pos="av" xml:id="a02262-065-a-1150">there</w> <w lemma="exchange" pos="vvn" xml:id="a02262-065-a-1160">exchanged</w> <w lemma="this" pos="d" xml:id="a02262-065-a-1170">this</w> <w lemma="life" pos="n1" xml:id="a02262-065-a-1180">life</w> <w lemma="for" pos="acp-p" xml:id="a02262-065-a-1190">for</w> <w lemma="a" pos="d" xml:id="a02262-065-a-1200">a</w> <w lemma="better" pos="j-c" xml:id="a02262-065-a-1210">better</w> <pc xml:id="a02262-065-a-1220">.</pc> </p> <p xml:id="a02262-e121370"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-a-1230">vers.</w> <pc xml:id="a02262-065-a-1240" unit="sentence"/> <w lemma="95." pos="crd" xml:id="a02262-065-a-1250">95.</w> <pc xml:id="a02262-065-a-1260" unit="sentence"/> <w lemma="who" pos="crq-q" xml:id="a02262-065-a-1270">who</w> <w lemma="know" pos="vvz" xml:id="a02262-065-a-1280">knows</w> <w lemma="but" pos="acp-p" xml:id="a02262-065-a-1290">but</w> <w lemma="soon" pos="av" xml:id="a02262-065-a-1300" reg="soon">soone</w> <w lemma="a" pos="d" xml:id="a02262-065-a-1310">a</w> <w lemma="holy" pos="j-c" xml:id="a02262-065-a-1320">holier</w> <w lemma="age" pos="n1" xml:id="a02262-065-a-1330">age</w> <pc xml:id="a02262-065-a-1340">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-065-a-1350" reg="etc.">&amp;c.</w> <pc xml:id="a02262-065-a-1360" unit="sentence">]</pc> <w lemma="helena" pos="n1-nn" xml:id="a02262-065-a-1370" rendition="#hi">helena</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1380">the</w> <w lemma="mother" pos="n1" xml:id="a02262-065-a-1390">mother</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-1400">of</w> <w lemma="constantine" pos="n1-nn" xml:id="a02262-065-a-1410" rendition="#hi">constantine</w> <pc xml:id="a02262-065-a-1420" rendition="#hi">,</pc> <w lemma="throw" pos="vvg" xml:id="a02262-065-a-1430">throwing</w> <w lemma="down" pos="acp-av" xml:id="a02262-065-a-1440" reg="down">downe</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1450">the</w> <w lemma="fane" pos="n1" xml:id="a02262-065-a-1460">fane</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-1470">of</w> <w lemma="venus" pos="n1-nn" xml:id="a02262-065-a-1480" rendition="#hi">venus</w> <pc xml:id="a02262-065-a-1490" rendition="#hi">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-065-a-1500">which</w> <w lemma="adrian" pos="n1-nn" xml:id="a02262-065-a-1510" rendition="#hi">adrian</w> <w lemma="have" pos="vvd" xml:id="a02262-065-a-1520">had</w> <w lemma="erect" pos="vvn" xml:id="a02262-065-a-1530">erected</w> <w lemma="on" pos="acp-p" xml:id="a02262-065-a-1540">on</w> <w lemma="calvary" pos="n1-nn" xml:id="a02262-065-a-1550" rendition="#hi">calvary</w> <pc xml:id="a02262-065-a-1560" rendition="#hi">,</pc> <w lemma="cover" pos="vvn" xml:id="a02262-065-a-1570">covered</w> <w lemma="both" pos="d" xml:id="a02262-065-a-1580">both</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1590">the</w> <w lemma="mount" pos="n1" xml:id="a02262-065-a-1600">mount</w> <w lemma="and" pos="cc" xml:id="a02262-065-a-1610">and</w> <w lemma="sepulchre" pos="n1" xml:id="a02262-065-a-1620">sepulchre</w> <w lemma="with" pos="acp-p" xml:id="a02262-065-a-1630">with</w> <w lemma="a" pos="d" xml:id="a02262-065-a-1640">a</w> <w lemma="magnificent" pos="j" xml:id="a02262-065-a-1650">magnificent</w> <w lemma="temple" pos="n1" xml:id="a02262-065-a-1660">temple</w> <pc xml:id="a02262-065-a-1670">,</pc> <w lemma="which" pos="crq-r" xml:id="a02262-065-a-1680">which</w> <w lemma="yet" pos="av" xml:id="a02262-065-a-1690">yet</w> <w lemma="have" pos="vvz" xml:id="a02262-065-a-1700">hath</w> <w lemma="resist" pos="vvn" xml:id="a02262-065-a-1710">resisted</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1720">the</w> <w lemma="injury" pos="n2" xml:id="a02262-065-a-1730">injuries</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-1740">of</w> <w lemma="insolence" pos="n1" xml:id="a02262-065-a-1750">insolence</w> <w lemma="and" pos="cc" xml:id="a02262-065-a-1760">and</w> <w lemma="time" pos="n1" xml:id="a02262-065-a-1770">time</w> <pc xml:id="a02262-065-a-1780">:</pc> <w lemma="and" pos="cc" xml:id="a02262-065-a-1790">and</w> <w lemma="what" pos="crq-r" xml:id="a02262-065-a-1800">what</w> <w lemma="be" pos="vvd" xml:id="a02262-065-a-1810">was</w> <w lemma="before" pos="acp-av" xml:id="a02262-065-a-1820">before</w> <w lemma="without" pos="acp-p" xml:id="a02262-065-a-1830">without</w> <pc xml:id="a02262-065-a-1840">,</pc> <w lemma="in" pos="acp-p" xml:id="a02262-065-a-1850">in</w> <w lemma="reverence" pos="n1" xml:id="a02262-065-a-1860">reverence</w> <w lemma="to" pos="acp-p" xml:id="a02262-065-a-1870">to</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1880">the</w> <w lemma="place" pos="n1" xml:id="a02262-065-a-1890">place</w> <pc xml:id="a02262-065-a-1900">,</pc> <w lemma="be" pos="vvz" xml:id="a02262-065-a-1910">is</w> <w lemma="now" pos="av" xml:id="a02262-065-a-1920">now</w> <w lemma="in" pos="acp-p" xml:id="a02262-065-a-1930">in</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1940">the</w> <w lemma="heart" pos="n1" xml:id="a02262-065-a-1950">heart</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-1960">of</w> <w lemma="the" pos="d" xml:id="a02262-065-a-1970">the</w> <w lemma="city" pos="n1" xml:id="a02262-065-a-1980">city</w> <pc xml:id="a02262-065-a-1990" unit="sentence">.</pc> <w lemma="to" pos="acp-p" xml:id="a02262-065-a-2000">to</w> <w lemma="recover" pos="vvi" xml:id="a02262-065-a-2010">recover</w> <w lemma="this" pos="d" xml:id="a02262-065-a-2020">this</w> <w lemma="from" pos="acp-p" xml:id="a02262-065-a-2030">from</w> <w lemma="the" pos="d" xml:id="a02262-065-a-2040">the</w> <w lemma="saracen" pos="n2-nn" xml:id="a02262-065-a-2050" rendition="#hi">saracens</w> <pc xml:id="a02262-065-a-2060" rendition="#hi">,</pc> <w lemma="diverse" pos="j" xml:id="a02262-065-a-2070">divers</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-2080">of</w> <w lemma="the" pos="d" xml:id="a02262-065-a-2090">the</w> <w lemma="western" pos="j" xml:id="a02262-065-a-2100" reg="western">westerne</w> <w lemma="prince" pos="n2" xml:id="a02262-065-a-2110">princes</w> <w lemma="have" pos="vvb" xml:id="a02262-065-a-2120">have</w> <w lemma="unfortunate" pos="av_j" xml:id="a02262-065-a-2130">unfortunately</w> <w lemma="venture" pos="vvn" xml:id="a02262-065-a-2140">ventured</w> <w lemma="their" pos="po" xml:id="a02262-065-a-2150">their</w> <w lemma="person" pos="n2" xml:id="a02262-065-a-2160">persons</w> <w lemma="and" pos="cc" xml:id="a02262-065-a-2170">and</w> <w lemma="people" pos="n1" xml:id="a02262-065-a-2180">people</w> <pc xml:id="a02262-065-a-2190">:</pc> <w lemma="though" pos="cs" xml:id="a02262-065-a-2200">though</w> <w lemma="godfrey" pos="n1-nn" xml:id="a02262-065-a-2210" rendition="#hi" reg="godfrey">godfry</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-2220">of</w> <w lemma="bullein" pos="n1-nn" xml:id="a02262-065-a-2230" rendition="#hi">bullein</w> <pc xml:id="a02262-065-a-2240" rendition="#hi">,</pc> <w lemma="with" pos="acp-p" xml:id="a02262-065-a-2250">with</w> <w lemma="a" pos="d" xml:id="a02262-065-a-2260">an</w> <w lemma="army" pos="n1" xml:id="a02262-065-a-2270">army</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-2280">of</w> <w lemma="three" pos="crd" xml:id="a02262-065-a-2290">three</w> <w lemma="hundred" pos="crd" xml:id="a02262-065-a-2300">hundred</w> <w lemma="thousand" pos="crd" xml:id="a02262-065-a-2310">thousand</w> <pc xml:id="a02262-065-a-2320">,</pc> <w lemma="make" pos="vvn" xml:id="a02262-065-a-2330">made</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-a-2340">of</w> <w lemma="the" pos="d" xml:id="a02262-065-a-2350">the</w> <w lemma="city" pos="n1" xml:id="a02262-065-a-2360">city</w> <w lemma="and" pos="cc" xml:id="a02262-065-a-2370">and</w> <w lemma="country" pos="n1" xml:id="a02262-065-a-2380">country</w> <w lemma="a" pos="d" xml:id="a02262-065-a-2390">an</w> <w lemma="absolute" pos="j" xml:id="a02262-065-a-2400">absolute</w> <w lemma="conquest" pos="n1" xml:id="a02262-065-a-2410">conquest</w> <pc xml:id="a02262-065-a-2420">:</pc> <w lemma="who" pos="crq-rg" xml:id="a02262-065-a-2430">whose</w> <w lemma="successor" pos="n2" xml:id="a02262-065-a-2440" reg="successors">successours</w> <w lemma="hold" pos="vvd" xml:id="a02262-065-a-2450">held</w> <w lemma="it" pos="pn" xml:id="a02262-065-a-2460">it</w> <pb facs="65" n="123" xml:id="a02262-065-b"/> <w lemma="for" pos="acp-p" xml:id="a02262-065-b-0010">for</w> <w lemma="fourscore" pos="crd" xml:id="a02262-065-b-0020" reg="fourscore">fourescore</w> <w lemma="and" pos="cc" xml:id="a02262-065-b-0030">and</w> <w lemma="nine" pos="crd" xml:id="a02262-065-b-0040">nine</w> <w lemma="year" pos="n2" xml:id="a02262-065-b-0050" reg="years">yeers</w> <pc xml:id="a02262-065-b-0060">,</pc> <w lemma="and" pos="cc" xml:id="a02262-065-b-0070">and</w> <w lemma="then" pos="av" xml:id="a02262-065-b-0080">then</w> <w lemma="beat" pos="vvn" xml:id="a02262-065-b-0090">beaten</w> <w lemma="out" pos="av" xml:id="a02262-065-b-0100">out</w> <w lemma="by" pos="acp-p" xml:id="a02262-065-b-0110">by</w> <w lemma="saladine" pos="n1-nn" xml:id="a02262-065-b-0120" rendition="#hi">saladine</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0130">the</w> <w lemma="egyptian" pos="j-nn" xml:id="a02262-065-b-0140" rendition="#hi" reg="egyptian">aegyptian</w> <w lemma="sultan" pos="n1" xml:id="a02262-065-b-0150">sultan</w> <pc xml:id="a02262-065-b-0160" unit="sentence">.</pc> <w lemma="yet" pos="av" xml:id="a02262-065-b-0170">yet</w> <w lemma="yearly" pos="j" xml:id="a02262-065-b-0180" reg="yearly">yeerly</w> <w lemma="be" pos="vvz" xml:id="a02262-065-b-0190">is</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0200">the</w> <w lemma="sepulchre" pos="n1" xml:id="a02262-065-b-0210">sepulchre</w> <w lemma="visit" pos="vvn" xml:id="a02262-065-b-0220">visited</w> <pc xml:id="a02262-065-b-0230">,</pc> <w lemma="though" pos="cs" xml:id="a02262-065-b-0240">though</w> <w lemma="now" pos="av" xml:id="a02262-065-b-0250">now</w> <w lemma="in" pos="acp-p" xml:id="a02262-065-b-0260">in</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0270">the</w> <w lemma="possession" pos="n1" xml:id="a02262-065-b-0280">possession</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0290">of</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0300">the</w> <w lemma="turk" pos="n1-nn" xml:id="a02262-065-b-0310" rendition="#hi" reg="turk">turke</w> <pc xml:id="a02262-065-b-0320" rendition="#hi">,</pc> <w lemma="from" pos="acp-p" xml:id="a02262-065-b-0330">from</w> <w lemma="all" pos="d" xml:id="a02262-065-b-0340">all</w> <w lemma="part" pos="n2" xml:id="a02262-065-b-0350">parts</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0360">of</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0370">the</w> <w lemma="world" pos="n1" xml:id="a02262-065-b-0380">world</w> <w lemma="by" pos="acp-p" xml:id="a02262-065-b-0390">by</w> <w lemma="thousand" pos="crd" xml:id="a02262-065-b-0400">thousands</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0410">of</w> <w lemma="christian" pos="n2-nn_j" xml:id="a02262-065-b-0420">christians</w> <pc xml:id="a02262-065-b-0430">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-065-b-0440">who</w> <w lemma="there" pos="av" xml:id="a02262-065-b-0450">there</w> <w lemma="pay" pos="vvi" xml:id="a02262-065-b-0460">pay</w> <w lemma="their" pos="po" xml:id="a02262-065-b-0470">their</w> <w lemma="vow" pos="n2" xml:id="a02262-065-b-0480" reg="vows">vowes</w> <pc xml:id="a02262-065-b-0490">,</pc> <w lemma="and" pos="cc" xml:id="a02262-065-b-0500">and</w> <w lemma="exercise" pos="vvi" xml:id="a02262-065-b-0510">exercise</w> <w lemma="their" pos="po" xml:id="a02262-065-b-0520">their</w> <w lemma="devotion" pos="n2" xml:id="a02262-065-b-0530">devotions</w> <pc xml:id="a02262-065-b-0540">.</pc> </p> <p xml:id="a02262-e121380"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-b-0550">vers.</w> <pc xml:id="a02262-065-b-0560" unit="sentence"/> <w lemma="109." pos="crd" xml:id="a02262-065-b-0570">109.</w> <pc xml:id="a02262-065-b-0580" unit="sentence"/> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0590">of</w> <w lemma="his" pos="po" xml:id="a02262-065-b-0600">his</w> <w lemma="royal" pos="j" xml:id="a02262-065-b-0610" reg="royal">royall</w> <w lemma="blood" pos="n1" xml:id="a02262-065-b-0620" reg="blood">bloud</w> <pc xml:id="a02262-065-b-0630">,</pc> <w lemma="etc" pos="av" xml:id="a02262-065-b-0640" reg="etc.">&amp;c</w> <pc xml:id="a02262-065-b-0650">]</pc> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0660">of</w> <w lemma="david" pos="n1g-nn" xml:id="a02262-065-b-0670" rendition="#hi" reg="david's">davids</w> <pc xml:id="a02262-065-b-0680" rendition="#hi">:</pc> <w lemma="see" pos="vvb" xml:id="a02262-065-b-0690">see</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0700">the</w> <w lemma="note" pos="n2" xml:id="a02262-065-b-0710">notes</w> <w lemma="upon" pos="acp-p" xml:id="a02262-065-b-0720">upon</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0730">the</w> <w lemma="264." pos="crd" xml:id="a02262-065-b-0740">264.</w> <pc xml:id="a02262-065-b-0750" unit="sentence"/> <w lemma="verse" pos="n1" xml:id="a02262-065-b-0760">verse</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0770">of</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0780">the</w> <w lemma="second" pos="ord" xml:id="a02262-065-b-0790">second</w> <w lemma="act" pos="n1" xml:id="a02262-065-b-0800">act</w> <pc xml:id="a02262-065-b-0810">.</pc> </p> <p xml:id="a02262-e121390"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-b-0820">vers.</w> <pc xml:id="a02262-065-b-0830" unit="sentence"/> <w lemma="139." pos="crd" xml:id="a02262-065-b-0840">139.</w> <pc xml:id="a02262-065-b-0850" unit="sentence"/> <w lemma="not" pos="xx" xml:id="a02262-065-b-0860">not</w> <w lemma="that" pos="d" xml:id="a02262-065-b-0870">that</w> <w lemma="fierce" pos="j" xml:id="a02262-065-b-0880">fierce</w> <w lemma="prince" pos="n1" xml:id="a02262-065-b-0890">prince</w> <pc xml:id="a02262-065-b-0900">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-065-b-0910" reg="etc.">&amp;c.</w> <pc xml:id="a02262-065-b-0920" unit="sentence">]</pc> <w lemma="herod" pos="n1-nn" xml:id="a02262-065-b-0930" rendition="#hi">herod</w> <w lemma="the" pos="d" xml:id="a02262-065-b-0940">the</w> <w lemma="great" pos="j" xml:id="a02262-065-b-0950">great</w> <pc xml:id="a02262-065-b-0960">,</pc> <w lemma="the" pos="d" xml:id="a02262-065-b-0970">the</w> <w lemma="murderer" pos="n1" xml:id="a02262-065-b-0980">murderer</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-0990">of</w> <w lemma="the" pos="d" xml:id="a02262-065-b-1000">the</w> <w lemma="infant" pos="n2" xml:id="a02262-065-b-1010">infants</w> <pc xml:id="a02262-065-b-1020">:</pc> <w lemma="who" pos="crq-r" xml:id="a02262-065-b-1030">who</w> <w lemma="put" pos="vvd" xml:id="a02262-065-b-1040">put</w> <w lemma="three" pos="crd" xml:id="a02262-065-b-1050">three</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-1060">of</w> <w lemma="his" pos="po" xml:id="a02262-065-b-1070">his</w> <w lemma="son" pos="n2" xml:id="a02262-065-b-1080" reg="sons">sonnes</w> <w lemma="to" pos="acp-p" xml:id="a02262-065-b-1090">to</w> <w lemma="death" pos="n1" xml:id="a02262-065-b-1100">death</w> <pc xml:id="a02262-065-b-1110">;</pc> <w lemma="with" pos="acp-p" xml:id="a02262-065-b-1120">with</w> <w lemma="his" pos="po" xml:id="a02262-065-b-1130">his</w> <w lemma="wife" pos="n1" xml:id="a02262-065-b-1140">wife</w> <w lemma="mariam" pos="n1-nn" xml:id="a02262-065-b-1150" rendition="#hi" reg="mariam">mariamme</w> <pc xml:id="a02262-065-b-1160" rendition="#hi">,</pc> <w lemma="who" pos="crq-ro" xml:id="a02262-065-b-1170">whom</w> <w lemma="he" pos="pns" xml:id="a02262-065-b-1180">he</w> <w lemma="frantical" pos="av_j" xml:id="a02262-065-b-1190" reg="frantically">frantickly</w> <w lemma="affect" pos="vvn" xml:id="a02262-065-b-1200">affected</w> <pc xml:id="a02262-065-b-1210">.</pc> </p> <p xml:id="a02262-e121400"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-b-1220">vers.</w> <pc xml:id="a02262-065-b-1230" unit="sentence"/> <w lemma="140." pos="crd" xml:id="a02262-065-b-1240">140.</w> <pc xml:id="a02262-065-b-1250" unit="sentence"/> <w lemma="nor" pos="cc-x" xml:id="a02262-065-b-1260">nor</w> <w lemma="his" pos="po" xml:id="a02262-065-b-1270">his</w> <w lemma="successor" pos="n1" xml:id="a02262-065-b-1280" reg="successor">successour</w> <pc xml:id="a02262-065-b-1290">,</pc> <w lemma="etc" pos="n-ab" xml:id="a02262-065-b-1300" reg="etc.">&amp;c.</w> <pc xml:id="a02262-065-b-1310" unit="sentence">]</pc> <w lemma="herod" pos="n1-nn" xml:id="a02262-065-b-1320" rendition="#hi">herod</w> <w lemma="antipas" pos="n1-nn" xml:id="a02262-065-b-1330" rendition="#hi">antipas</w> <pc xml:id="a02262-065-b-1340" rendition="#hi">,</pc> <w lemma="who" pos="crq-r" xml:id="a02262-065-b-1350">who</w> <w lemma="cut" pos="vvd" xml:id="a02262-065-b-1360">cut</w> <w lemma="off" pos="acp-av" xml:id="a02262-065-b-1370">off</w> <w lemma="the" pos="d" xml:id="a02262-065-b-1380">the</w> <w lemma="head" pos="n1" xml:id="a02262-065-b-1390">head</w> <w lemma="of" pos="acp-p" xml:id="a02262-065-b-1400">of</w> <w lemma="john" pos="n1-nn" xml:id="a02262-065-b-1410" rendition="#hi" reg="john">iohn</w> <w lemma="the" pos="d" xml:id="a02262-065-b-1420">the</w> <w lemma="baptist" pos="n1" xml:id="a02262-065-b-1430" rendition="#hi">baptist</w> <pc xml:id="a02262-065-b-1440" rendition="#hi">.</pc> </p> <p xml:id="a02262-e121410"> <w lemma="vers." pos="n-ab" xml:id="a02262-065-b-1450">vers.</w> <pc xml:id="a02262-065-b-1460" unit="sentence"/> <w lemma="189." pos="crd" xml:id="a02262-065-b-1470">189.</w> <pc xml:id="a02262-065-b-1480" unit="sentence"/> <w lemma="you" pos="pn" xml:id="a02262-065-b-1490">you</w> <w lemma="neighbour" pos="n2" xml:id="a02262-065-b-1500">neighbours</w> <w lemma="to" pos="acp-p" xml:id="a02262-065-b-1510">to</w> <w lemma="the" pos="d" xml:id="a02262-065-b-1520">the</w> <w lemma="sun" pos="n1g" xml:id="a02262-065-b-1530" reg="sun's">sunnes</w> <w lemma="uprise" pos="n1" xml:id="a02262-065-b-1540" reg="uprise">up-rise</w> <pc xml:id="a02262-065-b-1550">]</pc> <w lemma="the" pos="d" xml:id="a02262-065-b-1560">the</w> <w lemma="persian" pos="j-nn" xml:id="a02262-065-b-1570" rendition="#hi">persian</w> <w lemma="magi" pos="n2" xml:id="a02262-065-b-1580">magi</w> <pc xml:id="a02262-065-b-1590" unit="sentence">.</pc> </p> </div> <trailer xml:id="a02262-e121420"> <w lemma="finis" pos="fw-la" xml:id="a02262-065-b-1600">finis</w> <pc xml:id="a02262-065-b-1610" unit="sentence">.</pc> </trailer> </div> </body> <back xml:id="a02262-e121430"> <div type="imprimatur" xml:id="a02262-e121440"> <pb facs="66" xml:id="a02262-066-a"/> <p xml:id="a02262-e121450"> <w lemma="imprimatur" pos="fw-la" xml:id="a02262-066-a-0010" rendition="#hi">imprimatur</w> <pc xml:id="a02262-066-a-0020" unit="sentence" rendition="#hi">.</pc> </p> <closer xml:id="a02262-e121460"> <signed xml:id="a02262-e121470"> <w lemma="joannes" pos="n1-nn" xml:id="a02262-066-a-0030" reg="joannes">ioannes</w> <w lemma="hansley" pos="n1-nn" xml:id="a02262-066-a-0040">hansley</w> <pc xml:id="a02262-066-a-0050" unit="sentence">.</pc> </signed> <dateline xml:id="a02262-e121480"> <date xml:id="a02262-e121490"> <w lemma="september" pos="n1-nn" xml:id="a02262-066-a-0060">september</w> <w lemma="27." pos="crd" xml:id="a02262-066-a-0070">27.</w> <w lemma="1639" pos="crd" xml:id="a02262-066-a-0080">1639</w> <pc xml:id="a02262-066-a-0090" unit="sentence">.</pc> </date> </dateline> </closer> <pb facs="66" xml:id="a02262-066-b"/> </div> <div type="machine-generated_castlist"> <head>machine-generated castlist</head> <list n="164-a02262"> <item xml:id="a02262-chorus" n="12"> <seg type="character_name">a02262-chorus</seg> <seg type="speech_count">12</seg> </item> <item xml:id="a02262-pilate" n="7"> <seg type="character_name">a02262-pilate</seg> <seg type="speech_count">7</seg> </item> <item xml:id="a02262-2_nuntius" n="5"> <seg type="character_name">a02262-2_nuntius</seg> <seg type="speech_count">5</seg> </item> <item xml:id="a02262-nuntius_1" n="4"> <seg type="character_name">a02262-nuntius_1</seg> <seg type="speech_count">4</seg> </item> <item xml:id="a02262-joseph" n="3"> <seg type="character_name">a02262-joseph</seg> <seg type="speech_count">3</seg> </item> <item xml:id="a02262-mary" n="3"> <seg type="character_name">a02262-mary</seg> <seg type="speech_count">3</seg> </item> <item xml:id="a02262-john" n="3"> <seg type="character_name">a02262-john</seg> <seg type="speech_count">3</seg> </item> <item xml:id="a02262-jews" n="3"> <seg type="character_name">a02262-jews</seg> <seg type="speech_count">3</seg> </item> <item xml:id="a02262-nicodemus" n="3"> <seg type="character_name">a02262-nicodemus</seg> <seg type="speech_count">3</seg> </item> <item xml:id="a02262-caiaphas" n="3"> <seg type="character_name">a02262-caiaphas</seg> <seg type="speech_count">3</seg> </item> <item xml:id="a02262-chorus_jewish_women" n="2"> <seg type="character_name">a02262-chorus_jewish_women</seg> <seg type="speech_count">2</seg> </item> <item xml:id="a02262-jesus" n="2"> <seg type="character_name">a02262-jesus</seg> <seg type="speech_count">2</seg> </item> <item xml:id="a02262-judas" n="2"> <seg type="character_name">a02262-judas</seg> <seg type="speech_count">2</seg> </item> <item xml:id="a02262-chorus_romans" n="1"> <seg type="character_name">a02262-chorus_romans</seg> <seg type="speech_count">1</seg> </item> <item xml:id="a02262-peter" n="1"> <seg type="character_name">a02262-peter</seg> <seg type="speech_count">1</seg> </item> <item xml:id="a02262-1_nuntius" n="1"> <seg type="character_name">a02262-1_nuntius</seg> <seg type="speech_count">1</seg> </item> </list> </div> <div type="textual_notes"> <head>textual notes</head> <p>the textual notes below aim at making textual corrections readable in their immediate context and facilitating access to the source text. a five-digit number preceded by 'a' or 'b' represents an eebo-tcp filenumber. a notation like "6-b-2890" means "look for eebo page image 6 of that text, word 289 on the right side of the double-page image." that reference is followed by the corrupt reading. a black dot stands for an unidentified letter, a black square for an unidentified punctuation mark, a diamond for a missing word, and the ellipsis for a short span of undefined length. the corrected reading is displayed as a keyword in context.</p> <note target="a02262-002-b-0100" xml:id="a02262-2-b-0100-n"> <label>a02262-002-b-0100</label> <sic>iam</sic> <seg/> <corr>i am</corr> <seg>bold to present you with this peece of</seg> </note> <note target="a02262-007-a-1470" xml:id="a02262-7-a-1470-n"> <label>a02262-007-a-1470</label> <sic>perishâ��</sic> <seg>mine it spare ! lest the world should , i</seg> <corr>perish</corr> <seg>; and must beare the punishments of all</seg> </note> <note target="a02262-007-b-0520" xml:id="a02262-7-b-0520-n"> <label>a02262-007-b-0520</label> <sic>thy'fraud</sic> <seg>; i am not taken by thy guile , but know</seg> <corr>thy' fraud</corr> <seg>, and hast to die . but you my chosen</seg> </note> <note target="a02262-007-b-0900" xml:id="a02262-7-b-0900-n"> <label>a02262-007-b-0900</label> <sic>insacred</sic> <seg>washings past , reherse your makers excellence</seg> <corr>in sacred</corr> <seg>verse ; while i to those frequented</seg> </note> <note target="a02262-008-a-0110" xml:id="a02262-8-a-0110-n"> <label>a02262-008-a-0110</label> <sic>illustriou's</sic> <seg>phosphorus , who leads the starres , and day's</seg> <corr>illustrious</corr> <seg>path prepares , who last of all the hoast</seg> </note> <note target="a02262-012-a-1300" xml:id="a02262-12-a-1300-n"> <label>a02262-012-a-1300</label> <sic>offaith</sic> <seg>hath all crimes committed in this breach</seg> <corr>of faith</corr> <seg>. vvho towring hopes on his own strength</seg> </note> <note target="a02262-012-b-0720" xml:id="a02262-12-b-0720-n"> <label>a02262-012-b-0720</label> <sic>â�ª</sic> <seg>large mouthes their foming currents steep</seg> <corr>,</corr> <seg>or that red sea , whose waves in rampires</seg> </note> <note target="a02262-012-b-1180" xml:id="a02262-12-b-1180-n"> <label>a02262-012-b-1180</label> <sic>torrentsfall</sic> <seg>! raise stormes of sighes ; let teares in</seg> <corr>torrents fall</corr> <seg>, and on thy blushing cheekes deep</seg> </note> <note target="a02262-015-a-1300" xml:id="a02262-15-a-1300-n"> <label>a02262-015-a-1300</label> <sic>vulgarsowes</sic> <seg>this city came . who seeds of war among the</seg> <corr>vulgar sowes</corr> <seg>: with what injustice romane armes</seg> </note> <note target="a02262-017-a-0270" xml:id="a02262-17-a-0270-n"> <label>a02262-017-a-0270</label> <sic>belong</sic> <seg>truely sung ; thy absence should not now</seg> <corr>be long</corr> <seg>. thee , by thy vertue , we intreat ; the</seg> </note> <note target="a02262-020-a-0540" xml:id="a02262-20-a-0540-n"> <label>a02262-020-a-0540</label> <sic>seorn'd</sic> <seg>bred . to laughter doom'd , his rivall herod</seg> <corr>scorned</corr> <seg>; and sent him back , in purple robes adorn'd</seg> </note> <note target="a02262-022-a-0370" xml:id="a02262-22-a-0370-n"> <label>a02262-022-a-0370</label> <sic>letit</sic> <seg>destruction shall draw down celestiall vengeance ,</seg> <corr>let it</corr> <seg>fall thick on our heads , in punishment</seg> </note> <note target="a02262-027-a-0350" xml:id="a02262-27-a-0350-n"> <label>a02262-027-a-0350</label> <sic>soreadily</sic> <seg>subordinates should die . but who that day</seg> <corr>so readily</corr> <seg>compli'd to give a life , austerely</seg> </note> <note target="a02262-031-a-0450" xml:id="a02262-31-a-0450-n"> <label>a02262-031-a-0450</label> <sic>palefoes</sic> <seg>that fatall ark , so terrible of old to our</seg> <corr>pale foes</corr> <seg>, which cherubins of gold veil'd with</seg> </note> <note target="a02262-031-a-0660" xml:id="a02262-31-a-0660-n"> <label>a02262-031-a-0660</label> <sic>godreveal'd</sic> <seg>closure held those two-leav'd tables , wherein</seg> <corr>god reveal'd</corr> <seg>his sacred lawes ; that food which</seg> </note> <note target="a02262-031-a-1400" xml:id="a02262-31-a-1400-n"> <label>a02262-031-a-1400</label> <sic>ageshid</sic> <seg>rupture , but the breach . what was from former</seg> <corr>ages hid</corr> <seg>, is shown ; which struck so great a</seg> </note> <note target="a02262-031-b-1500" xml:id="a02262-31-b-1500-n"> <label>a02262-031-b-1500</label> <sic>cohortlesse</sic> <seg>souls at once a passage found . nor had the</seg> <corr>cohort lesse</corr> <seg>to jesus done , who now the course prescrib'd</seg> </note> <note target="a02262-031-b-1580" xml:id="a02262-31-b-1580-n"> <label>a02262-031-b-1580</label> <sic>courseprescrib'd</sic> <seg>the cohortlesse to jesus done , who now the</seg> <corr>course prescrib'd</corr> <seg>by fate had runne : but dead</seg> </note> <note target="a02262-034-a-1600" xml:id="a02262-34-a-1600-n"> <label>a02262-034-a-1600</label> <sic>caesarlesse</sic> <seg>senators or priests ? the doome display'd they</seg> <corr>caesar lesse</corr> <seg>then caiaphas obay'd . let us transferre</seg> </note> <note target="a02262-034-b-1210" xml:id="a02262-34-b-1210-n"> <label>a02262-034-b-1210</label> <sic>de youre</sic> <seg>showre of pitch descend : let stenching seas</seg> <corr>deuour</corr> <seg>this cursed city . sodome , thou art cleare</seg> </note> <note target="a02262-036-a-0960" xml:id="a02262-36-a-0960-n"> <label>a02262-036-a-0960</label> <sic>hereadore</sic> <seg>celebrate this tombe ; and kings as in a temple</seg> <corr>here adore</corr> <seg>; through fire and sword sought from</seg> </note> <note target="a02262-036-a-1910" xml:id="a02262-36-a-1910-n"> <label>a02262-036-a-1910</label> <sic>beavenly</sic> <seg>uncover'd bones ; nor wast of time resolve this</seg> <corr>heavenly</corr> <seg>figure into slime .</seg> </note> <note target="a02262-039-b-1750" xml:id="a02262-39-b-1750-n"> <label>a02262-039-b-1750</label> <sic>aslisted</sic> <seg>which darknesse put to flight , thy throws</seg> <corr>assisted</corr> <seg>in that festive night : who over thy adored</seg> </note> <note target="a02262-039-b-1920" xml:id="a02262-39-b-1920-n"> <label>a02262-039-b-1920</label> <sic>allelu jah's</sic> <seg>adored infant hung with golden wings , and</seg> <corr>allelujah's</corr> <seg>sung : while the old sky , to imitate that</seg> </note> <note target="a02262-044-a-2180" xml:id="a02262-44-a-2180-n"> <label>a02262-044-a-2180</label> <sic>theirabundance</sic> <seg>in the plaines adjoyning to iericho : from</seg> <corr>their abundance</corr> <seg>called the citie of palmes .</seg> </note> <note target="a02262-046-b-1680" xml:id="a02262-46-b-1680-n"> <label>a02262-046-b-1680</label> <sic>o' re-fly</sic> <seg>flight . vvhich when those aiery passengers</seg> <corr>o're-fly</corr> <seg>, forgetfull of their wings , they fall</seg> </note> <note target="a02262-053-a-1710" xml:id="a02262-53-a-1710-n"> <label>a02262-053-a-1710</label> <sic>inlius</sic> <seg>expulsion of one another in their civill warres :</seg> <corr>iuilus</corr> <seg>coesar vanquishing pompey : mark anthony</seg> </note> <note target="a02262-057-b-1870" xml:id="a02262-57-b-1870-n"> <label>a02262-057-b-1870</label> <sic>dislolved</sic> <seg>opinion , that the world shall neither be</seg> <corr>dissolved</corr> <seg>nor anihilated : strengthning their assertion</seg> </note> <note target="a02262-061-a-0960" xml:id="a02262-61-a-0960-n"> <label>a02262-061-a-0960</label> <sic>surpasleth</sic> <seg>gave sight to the blinde by birth , which</seg> <corr>surpasseth</corr> <seg>the power of art ; threw out wicked spirits</seg> </note> <note target="a02262-058-b-1840" xml:id="a02262-58-b-1840-n"> <label>a02262-058-b-1840</label> <sic>phaâ��</sic> <seg/> <corr>phar</corr> <seg>. l. 6.</seg> </note> </div> </back> </text> </tei> the advocateship of jesus christ clearly explained, and largely improved, for the benefit of all believers by john bunyan ... bunyan, john, 1628-1688. 1688 approx. 331 kb of xml-encoded text transcribed from 121 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a30121 wing b5483 estc r32593 12725415 ocm 12725415 66360 this keyboarded and encoded 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(eebo-tcp ; phase 1, no. a30121) transcribed from: (early english books online ; image set 66360) images scanned from microfilm: (early english books, 1641-1700 ; 1522:2) the advocateship of jesus christ clearly explained, and largely improved, for the benefit of all believers by john bunyan ... bunyan, john, 1628-1688. [14], 208 p. printed for dorman newman ..., london : 1688. engraved frontispiece portrait of bunyan. errata: p. 208. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large 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some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -intercession. mediation between god and man -christianity. 2005-02 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 jonathan blaney sampled and proofread 2005-08 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion john bunnyon the advocateship of jesus christ , clearly explained , and largely improved , for the benefit of all believers . from 1 john 2.1 . and if any man sin , we have an advocate with the father , jesus christ the righteous . by john bvnyan , author of the pilgrim's progress . london , printed for dorman newman , at the king's arms in the poultry , 1688. the epistle to the reader . courteous reader of all the excellent 〈…〉 god the father ha● conferred upon 〈◊〉 ch●i●t ou● lord , this of his being an advocate with him for us , is not the least , tho to the shame of saints it may be spoken , the blessed benefits thereof have not with that diligence and ferven● desire been enquired after as they ought . christ as sacrifice , priest , and king , with the glories in , and tha● flow from him , as such , has , god be thanked , in this our day , been much discovered by our seers , and as much rejoiced in by those who have believed their words ; but as he is an advocate with the father , an advocate for us , i fear the excellency of that doth still too much lie hid . tho , i am verily of opinion , that the pe●ple of god in this age , have as much need of the knowledge thereo● ( if not more need ) than had their brethren that are gone before them . these words ( if not more need ) perhaps may seem to some to be 〈◊〉 what out of joint , but let the godly-wise consider the decays that are amongst us , as to the power of godliness : and what abundance of foul miscarriages the generality of professors now stand guilty of , as also how diligent their great enemy is to accuse them at the bar of god for them : and i think they will conclude that in so saying , i , indeed have said some truth . wherefore , when i have though● on this , and have somewhat con●idered also the transcendent excellency of the advocateship o● this our lord : and again , that but little of the glory thereof has by writing been in our day communicated to the chu●ch , i adventured to write what i have seen thereof , and do by ●hat doth follow present it unto her for good . i count not my self sufficient for this or for any other truth as it is in jesus : but yet i say , i have told you somewhat of it , accordding to the proportion of faith. and i believe that some will thank god for what i here have said about it ; but it will be chiefly those whose right and title to the kingdom of heaven , and glory , doth seem to themselves to be called in question by their enemy , at the bar of the judge of all . these , i say , will read , and be glad to hear that they have an advocate at court that will stand up to plead for them , and that will yet secure to them a right to the heavenly kingdom . wherefore it is more particularly for those that at present , or that hereafter may be in this dreadful plight that this my book is now made publick : because it is as i have shewed , for such that jesus christ is advocate with the father , of the many and singular advantages , therefore that such have by this their advocate in his advocating for them , this book gives some account , as where he pleads , how he pleads , what he pleads , when he pleads , with whom he pleads , for whom he pleads , and how the enemy is put to shame and silence before their god and all the holy angels . here is also shewed to those herein concerned , how they indeed may know that jesus is their advocate : yea , and how their mat●ers go before their god , the judge . and particularly that they shall well come off at last : yea , tho their cause , as 't is their● is such , in justification of which , themselves don 't dare to shew their heads . nor have i left the dejected souls without direction● how to entertain this advocate to plead their cause . yea , i have also shewn that he will be with ease prevailed with to stand up to plead for such as one would think the very heavens would blush to hear them named by him . their comfort also is ; that he never lost a cause , nor a soul , for whom he undertook to be an advocate with god. but reader , i will on longer detain thee from the perusal of the discourse . read and think , read and compare what thou readest with the word of god. if thou findest any benefit by what thou readest , give the father and his son the glory ; and also pray for me . if thou findest me short in this , or to exceed in that , impute all such things to my weakness of which i am always full . fare-wel . i am thine to serve thee what i may , john bunyan . the contents of this treatise . page the apostles divine policy , to beget a due regard to his divine doctrine of eternal life . 1 the apostles explication of this expression , viz. the blood of jesus christ cleanseth from all sin . 2 the apostles exhortation to separation from sin : as a good effect of a good cause : viz. forgiveness . ib. the apostl●s addition , to prevent misunderstanding , viz. we have an advocate with the father . 3 this brings to the text , in which are two great truths contained . 1. a supposition . viz. that men in christ may sin . ib. 2. an expression , by way of consolation , in case of sin : viz. we have an advocate with the father . ib. an enquiry into the first . viz. what our apostle means by sin : in which is considered , a difference in the person , and in the sin. 4 , 5 an enquiry into the second : viz what it is for christ to be an advocate : viz. to plead for another , in a court of judicature . 6 seven things supposed in the office of advocate . 1. that god as judge , is on the throne of judgment . ib. 2. that saints are concerned at that bar. 7 3. that christians have an accuser . 8 4. that sinning saints dare not appear at this bar , to plead their own cause . 9 5. that christians are apt to forget their advocate , and remember their judge . 10 6. to remember our advocate , is the way to support faith , and hope . 11 7. that if our advocate plead our cause ( tho that be never so black ) he is able to bring us off . 12 the apostles triumph in christ on this account . 13 an exhortation to the difficult task of believing . 14 christ's advocateship , declares us to be sorry creatures 16 the method observed in the ensuing discourse . 17 first , to speak of this advocate 's office. ib. 1. by touching on the nature of this office. 18 2. by treating of the order or place of this office. 19 3. the occasion of this office : viz. some great sin. 21 christ as advocate , pleads a bad cause . 23 a good cause will plead for it self . 24 a pestilent passage of a preacher . 25 a bad man may have a good cause : and a good man may have a bad cause . 26 christ the righteous pleading a bad cause , is a mystery . ib. the best saints , are most sensible of their sins . 27 second , to shew how christ does manage his office. 28 1. alone , not by any proxy , or deputy : no virgin mary : or saint , or angel. ib. 2. christ pleads at gods bar : the cause cannot be removed into another court. 29 if removed from heaven , we have no advocate on earth . 30 in pleading , christ observes these rules . 1. he granteth what is charged on us . ib. 2. he pleads his own goodness for us . 32 he payeth all our debt down . 33 all mouths stopped , who would not have the sinner delivered . 34 christ requires a verdict in order to our deliverance . ib. the sinner is delivered , god contented , satan confounded , and christ applauded . 35 ii. how christ manages his office of an advocate against the adversary , by argument . ib. 1. he pleads the pleasure of his father , in his merits . 37 satan rebuked for finding fault therewith . 38 2. he pleads god's interest in his people . 39 haman's mishap in being ingaged against the kings queen : n b. 40 it seems a weak plea , because of man's unworthiness : but it 's a strong plea , because of god's worthiness . 41 the elect are bound to god , by a seven-fold cord . 42 43 the weight of this plea , weighed . 44 3. christ pleads his own interest in them . 45 a parallel between cattel in a pound , and christ's own sheep . 46 six weighty reasons in this plea. 1. they are christ's own . 47 2. they cost him dear . ib. 3. he hath made them near to himself . 48 they are his spouse , his love , his dove : they are members of his body . 49 a man cannot spare a hand , a foot , a finger . 50 nor can christ spare any member . 51 4. christ pleads his right in heaven , to give it to whom he will. ib. christ will : satan will not : christ's will stands . 52 5. christ pleads satan's enmity against the godly . 53 satan is the cause of the crimes , he accuses us of . 55 a simile of a weak-witted child . ib. 6. christ can plead those sins of saints , for them , for which satan would have them damned . 58 eight considerations to clear that . 60 , 61 seven more considerations to the same end . 62 , 63 men care most , for children that are infirm . ib. a father offended , hath been appeased , by a brother turning advocate . 64 third head to shew , who have christ for an advocate : wherein are three things contained . 65 i. this office of advocate , differs from that of a priest. ib. 1. they difer in name . ib. 2. they differ in nature . 66 3. they differ as to their extent . ib. 4. they differ as to the persons , with whom they have to do . ib. 5. they differ as to the matter , about which they are employed . ib. 6. christ as priest , preceeds : christ as advocate , succeeds . 67 ii. how far this office of an advocate is extended : in five particulars . 68 iii. who have christ for their advocate . ib. 1. in general : all adopted children . 69 obj. the text saith if any man sin . 70 ans. any man , is not any of the world : but any of the children of god. a difference in children : some bigger than some . 73 christ an advocate for strong men . 74 , 75 2. in particular , to shew if christ be our advocate . 76 i. if one have entertained christ to plead a cause . ib. que. how shall i know that . 77 answ. by being sensible of an action commenced against thee in the high court of justice . ib. ii. if one have revealed a cause to christ. 79 an example of one revealing his cause to christ in a closet . 80 ●n order to this , one must know christ. ● . to be a friend . 81 ● . to be faithful . 82 ●ii . if one have committed a cause to christ. 83 ●n order to this , one must be convinced . of christ's ability , to defend him . 84 of christ's courage , to plead a cause . ib. of christ's will for this work . 85 of christ's tenderness , in case of his clients dulness . ib. of christ's unweariedness . 86 iv. if one wait till things come to a legal issue . 87 que. what is it thus to wait . 88 answ. 1. to be of good courage : look for deliverance . 89 2. to keep his way , in waiting . ib. 3. to observe his directions . ib. 4. to hearken to future directions , which may come from the advocate . ib. 5. to come to no ill conclusion in waiting : viz. that the cause is lost , because one hears not from court. 90 6. to wait waking : not sleeping . ib. ordinances , and ministers compar'd to a post-house , and carriers of letters . 91 the clients comfortable conclusion about his advocate , and cause . ib. but yet doubting , and desponding . 92 93 the authors reply to , and comply with the clients conclusion : and his council in the case . 94 fourth head. to shew the clients privileges , by the benefit of this office of advocate . 95 priv. 1. the advocate pleads a price paid . ib. of a rich brother , and his poor brethren . 96 of the ill-conditioned man , their enemy . ib. farther cleared by three considerations . 97 priv. 2. the clients advocate pleads for himse●f also ; both concerned in one bottom . 99 1. he pleads the price of his own blood. ib. 2. he pleads it for his own. 100 a simile of a lame horse . ib. of men going to law for a thing of little worth . ib. obj. i am but one . 101 answ. christ cannot lose one . 102 priv. 3. the plea of satan is groundless . ib. satan must be cast over the bar. 103 a simile of a widow owing a sum of money . 105 of an old law nulled by a new law. 106 satan pleads by the old law : christ by the new. ib. priv. 4. is consequential . the clients accuser , must need be overthrown . 107 the clients solemn appeal to the almighty . 108 in case the accused have no advocate , satan prevails . ib. priv. 5. the advocate hath pity for his client : and indignation against the accuser . 109 men chuse an advocate , who hath a quarrel against their adversary . 110 priv. 6. the judge counts the accuser , his enemy . 111 to procure the judges son to plead , is desirable . ib. priv. 7. the clients advocate hath good courage . he will set his face like a flint . 112 he pleads before the god ( and all the host ) of heaven 113 he is the old friend of publicans , and sinners . ib. he pleads a cause , bad enough to make angels blush . 114 love will do , and bear , and suffer much . 115 priv. 8. the advocate is alway ready in court. 116 he appears now in the presence of god. 117 priv. 9. the advocate will not be blinded with bribes 118 priv. 10. the advocate is judge in the clients cause 120 joseph's exaltation was israel's advantage . 121 god's care of his peoples welfare . 122 priv. 11. the advocate hath all that is requisite for an advocate to have . 123 last head. to shew the necessity of christ for our advocate . 124 i. to vindicate the justice of god , against the cavils of the devil . 125 satan charges god with unjust words , actions . 126 god is pleased with his design to save sinners . ib. ii. there is law to be objected against us . 128 christ appeals to the law it self . 130 christ is not ashamed to own the way of salvation . 132 iii. many things give our accuser advantage . 1. many things relating to the promises . 133 2. many things relating to our lives . 134 3. the threats annexed to the gospel . 137 iv. to plead about our afflictions for sins . 139 a simile of a man indicted at the assize : and his malicious adversary . ib. an allusion to abishai , and shimei who cursed david . 141 v. to plead the efficacy of our old titles to our inheritance , if questionable , because of new sins . 142 saints do not sell their inheritance by sin. 143 vi. our evidences are oft out of our hand : and we recover them by our advocate . 147 obj. 1. what need all these offices , or nice distinctions . 150 answ. the wisdom of god is not to be charged with folly . ib. god's people are baffled with the devil , for want of a distinct knowledge of christ in all his offices . 152 obj. 2. my cause being bad , christ will desert me . 153 answ. sin is a deadly obstruction to faith. ib. a five-fold order observed in the exercise of faith. 154 obj. 3. but who shall pay the advocate his fee ? 157 answ. there is law and lawyers too without money . ib. christ pleads for the poor . ib. david's strange gift to god. 159 obj. 4. if christ be my advocate once , he will always be troubled with me . 160 answ. he is an advocate to the utmost . vse 1. to consider the dignity god hath put upon christ , by offices , places of trust , and titles of honour in general . 162 vse 2. to consider this office of an advocate , in particular : by which consideration these advantages come . 168 1. to see , one is not forsaken for sin. ib. 2. to take courage to contend with the devil . 169 3. it affords relief for discouraged faith. ib. 4. it helps to put off the vizard , satan puts on christ. 170 a simile of a vizard on the face of a father . 171 study this peculiar treasure of an advocate . 1. with reference to it's peculiarity . 172 2. study the nature of this office. 173 3. study its efficacy and prevalency . ib. 4. study christ's faithfulness in his office. 174 5. study the need of a share therein . 175 vse 3. to wonder at christ's condescention , in being an advocate for the base and unworthy . 177 christ's acts in open court. 1. with an holy , and just god. 179 2. before all the heavenly host. 180 3. the client is unconcerned , for whom the advocate is engaged . 181 4. the majesty of the man , that is an advocate . 182 vse 4. improve this doctrine to strengthen grace . ib. 1. to strengthen faith. ib. 2. to encourage to prayer . 184 3. to keep humble . 186 4. to encourage to perseverance . 188 obj. i cannot pray : my mouth is stopp'd . 189 answ. satan cannot silence christ. 190 5. improve this doctrine to drive difficulties down . ib. vse 5. if christ pleads for us before god ; we should plead for him before men. 191 nine considerations to that end . 192 the last reserve for a dead lift . 193 vse 6. to be wary of sin against god. 194 christianity teaches ingenuity . ib. christ is our advocate on free-cost . 195 a comely conclusion of a brute . 198 three considerations added . ib. vse 7. the strong are to tell the weak of an advocate to plead their cause . 199 1. many things relating to the promises . 133 2. many things relating to our lives . 134 3. the threats annexed to the gospel . 137 iv. to plead about our afflictions for sins . 139 a simile of a man indicted at the assize : and his malicious adversary . ib. an allusion to abishai , and shimei who cursed david . 141 v. to plead the efficacy of our old titles to our inheritance , if questionable , because of new sins . 142 saints do not sell their inheritance by sin. 143 vi. our evidences are oft out of our hand : and we recover them by our advocate . 147 obj. 1. what need all these offices , or nice distinctions . 150 answ. the wisdom of god is not to be charged with folly . ib. god's people are baffled with the devil , for want of a distinct knowledge of christ in all his offices . 152 obj. 2. my cause being bad , christ will desert me . 153 answ. sin is a deadly obstruction to faith. ib. a five-fold order observed in the exercise of faith. 154 obj. 3. but who shall pay the advocate his fee ? 157 answ. there is law and lawyers too without money . ib. christ pleads for the poor . ib. david's strange gift to god. 159 obj. 4. if christ be my advocate once , he will always be troubled with me . 160 answ. he is an advocate to the utmost . vse 1. to consider the dignity god hath put upon christ , by offices , places of trust , and titles of honour in general . 162 vse 2. to consider this office of an advocate , in particular : by which consideration these advantages come . 168 1. to see , one is not forsaken for sin. ib 2. to take courage to contend with the devil . 16● 3. it affords relief for discouraged faith. ib 4. it helps to put off the vizard , satan puts on christ. 170 a simile of a vizard on the face of a father . 171 study this peculiar treasure of an advocate . 1. with reference to it's peculiarity . 172 2. study the nature of this office. 173 3. study its efficacy and prevalency . ib. 4. study christ's faithfulness in his office. 174 5. study the need of a share therein . 175 vse 3. to wonder at christ's condescention , in being an advocate for the base and unworthy . 177 christ acts in open court. 1. with an holy , and just god. 179 2. before all the heavenly host. 180 3. the client is unconcerned , for whom the advocate is engaged . 181 4. the majesty of the man , that is an advocate . 182 vse 4. improve this doctrine to strengthen grace . ib. 1. to strengthen faith. ib. 2. to encourage to prayer . 184 3. to keep humble . 186 4. to encourage to perseverance . 188 obj. i cannot pray : my mouth is stopp'd . 189 answ. satan cannot silence christ. 190 5. improve this doctrine to drive difficulties down . ib. vse 5. if christ pleads for us before god ; we should plead for him before men. 191 nine considerations to that end . 192 the last reserve for a dead lift . 193 vse 6. to be wary of sin against god. 194 christianity teaches ingenuity . ib. christ is our advocate on free-cost . 195 a comely conclusion of a brute . 198 three considerations added . ib. vse 7. the strong are to tell the weak of an advocate to plead their cause . 199 a word in season is good . ib. vse . 8. all is nothing to them that have none to plead their cause 202 a doleful cry of a doctor ( of great note for godliness ) when on the bier in the church to be buried , viz. i am accused at the judgment of god. the people ran all away amazed . the next day , he arose again and cried , i am judged at the just judgment of god. the people ran away again fearfully frighted . the third day he arose and cried ( more dolefully ) . i am condemned at the just judgment of god. vide vitam brunonis . 203 obj. there is grace , the promise , the blood of christ , cannot these save , except christ be advocate ? ib. answ. these , and advocate and all little enough . 204 christ no advocate for such as have no sense of , and shame for sin. 206 obj. is not christ an advocate for his elect , uncalled ? 207 answ. he died , and prayeth for all his elect , as priest : as advocate , pleads for the called only . ib. 1 joh. ii. 1. and if any man sin , we have an advocate with the father , jesus christ the righteous . that the apostle might obtain due regard from those to whom he wrote , touching the things about which he wrote , he tells them , that he received not his message to them , at second or third hand , but was himself an eye and ear-witness thereof . that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life , ( for the life was manifest , and we have seen it , and bear witness ; and shew unto you , that eternal life which was with the father , and was manifest unto us : ) that which we have seen and heard , declare we unto you . having thus told them of his ground for what he said , he proceeds to tell them also the matter contained in his errand ; to wit , that he brought them news of eternal life , as freely offered in the word of the gospel to them ; or rather that that gospel which they had received , would certainly usher them in at the gates of the kingdom of heaven , were their reception of it sincere , and in truth . for , saith he , then the blood of jesus christ the son of god cleanseth you from all sin . having thus far told them what was his errand , he sets upon an explication of what he had said , specially touching our being cleansed from all sin ; not , saith he , from a being of sin : for should we say so , we should deceive our selves , and should prove that we have no truth of god in us ; but by cleansing , i mean a being delivered from all sin , so , as that none at all shall have the dominion over you , to bring you down to hell ; for that for the sake of the blood of christ , all trespasses are forgiven you . this done he exhorts them to shun , or fly sin , and not to consent to the motions , workings , inticeings , or the allurements thereof , saying , i write unto you that you sin not . let not forgiveness have so bad an effect upon you , as to cause you to be remiss in christian duties , or as to tempt you to give way to evil. shall we sin , because we are forgiven ? or shall we not much matter what manner of lives we live , because we are set free from the law of sin and death ? god forbid ! let grace teach us another lesson ; and lay other obligations upon our spirit● . my little children , saith he , these things i write unto you , that you sin not . what things ? why , tidings of pardon and salvation , and of that nearness to god , to which you are brought by the precious blood of christ. now lest also by this last exhortation , he should yet be misunderstood , he adds , and if any man sin , we have an advocate with the father , jesus christ the righteous . i say he addeth this to prevent desponding in those weak and sensible christians , that are so quick of feeling , and of decerning the corruptions of their natures . for these cry out continually , that there is nothing that they do , but it is attended with sinful weaknesses . wherefore in the words we are presented with two great truths . first , with a supposition , that men in christ , while in this world , may sin. if any man sin ; any man , none are excluded ; for ●ll , or any one of the all of them that christ ●ath redeemed and forgiven , are incident to ●in . by may , i mean not a toleration , but 〈◊〉 possibility . for there is not a man , not a ●ust man upon the earth , that doth good and ●●nneth not , eccles. 7.20 . 1 kin. 8.46 . secondly , the other thing with which we 〈◊〉 presented , is , an advocate : if any man sin , we have an advocate with father , jesus christ the righteous . now there lieth in these two truths , two things to be enquired into ; as , 1 , what the apostle should here mean by sin . 2. and also what he here doth mean by an advocate . if any man sin , we have an advocate . there is ground to enquire after the first of these , because , tho here he saith , they that sin have an advocate ; yet in the very next chapter , he saith , such are of the devil , have not seen god , neither know him , nor are of him . there is ground also to enquire after the second , because an advocate is supposed in the text , to be of use to them that sin . i● any man sin , we have an advocate . 1. for the first of these , to wit , what the apostle should here mean by sin , if any ma● sin. i answer , since there is a difference in the persons , there must be a difference in the sin ▪ that there is a difference in the persons , i● shewed before ; one is called a child of god the other is said to be of the wicked one ▪ their sin differ also in their degree at least for no child of god sins to that degree a● to make himself uncapable of forgiveness ▪ for he that is born of god k●●peth himself , and that wicked one , toucheth him not , chap. 5.17 , 18. hence the apostle says there is a sin unto death , mat. 12.32 . which is the sin from which he that is born of god is kept . the sins therefore are thus distinguished , the sins of the people of god , are said to be sins that men commit , the others are counted those , which are the sins of devils . first , the sins of god's people , are said to be sins which men commit ; and for which they have an advocate , tho they , who sin after the example of the wicked one , have none . when a man or a woman , saith moses , shall commit a sin , which men commit ; they shall confess their sin , and an atonment shall be made for them , numb . 5.5 , 6 , 7. mark , it is when they commit a sin , which men commit . or as hosea has it , when they transgress the commandment like adam , hos. 6.7 . now these are the sins under consider●tion by the apostle , and to deliver us from which we have an advocate with the father . but for the sins mentioned in the third chapter , since the persons sinning , go here under another character ; they also must be of another stamp , to wit , a making head against the person , merits and grace of jesus christ : these are the sins of devils in the world ; and for these there is no remission : these they also , that are of the wicked one , commit ; and therefore sin after the similitude of satan , and so fall into the condemnation of the devil . secondly , but what is it for jesus to be an advocate for these ? if any man sin we have an advocate . an advocate is one who pleadeth for another at any bar , or before any court of judicature , but of this more in its place . so then we have in the text , a christian , as supposed , committing sin : and a declaration of an advocate prepared to plead for him . if any man sin we have an advocate with the father . and this leads me first to enquire into what by these words the apostle must of necessity presuppose . for making use here of the similitude or office of an advocate , thereby to shew the preservation of the sinning christian ; he must , 1. suppose , that god , as judge , is now upon the throne of his judgment . for an advocate is to plead at a bar , before a court of judicature . thus it is among men ; and for as much as our lord jesus is said to be an advocate with the father , it is clear , that there is a throne of judgment also . this the prophet micaiah affirms saying , i saw the lord sitting upon a throne , and all the host of heaven standing by him on the right hand , and on the left , 1 kin. 22.19 , 20. sitting upon a throne for judgment ; for from the lord , as then sitting upon that throne , proceeded that sentence against king ahab , that he should go and fall at ramah-gilead . and he did go , and did fall there , as the award , or fruit of that judgment . that 's the first . 2. the text also supposeth , that the saints , as well as sinners , are concerned at that bar ; for the apostle saith plainly , that there we have an advocate . and the saints are concerned at that bar , because they transgress as well as others , and because the law is against the sin of saints , as well as against the sins of other men. if the saints were not capable of committing of sin , what need would they have of an advocate ? [ 1 chr. 21.3 , 4 , 5 , 6. 1 sam. 12.13 , 14. yea though they did sin , yet if they were by christ so set free from the law , as that it could by no means take cognisance of their sins , what need would they have of an advocate ? none at all . if there be twenty places , where there are assizes kept in this land , yet if i have offended no law , what need have i of an advocate ? specially if the judge be just , and knows me altogether , as the god of heaven does . but here 's a judge that 's just , and here 's an advocate also ; an advocate for the children , an advocate to plead , ( for an advocate , as such , is not of use , but before a bar to plead ) therefore here is an offence , and so a law broken by the saints as well as others . that 's the second thing . 3. as the text supposeth that there is a judge , and crimes of saints : so it supposeth that there is an accuser : one that will carefully gather up the faults of good men , and that will plead them at this bar against them . hence we read of the accuser of the brethren , that accuseth them before god day and night , rev. 12.10 , 11 , 12. for satan doth not only tempt the godly man to sin ; but , having prevailed with him , and made him guilty , he packs away to the court , to god the judge of all , and there addresses himself to accuse that man , and to lay to his charge the heinousness of his offence : pleading against him the law that he has broken , the light against which he did it , and the like . but now , for the relief and support of such poor people ; the apostle by the text presents them with an advocate . that is , with one to plead for them , while satan pleads against them : with one that pleads for pardon , while satan by accusing seeks to pull judgment , and vengeance upon our heads . if any man sin , we have an advocate with the father , jesus christ the righteous that 's the third thing . 4. as the apostle supposeth a judge , crimes , and an accuser : so he also supposeth , that those here-in concerned , to wit , the sinning children , neither can , nor dare attempt to appear at this bar themselves , to plead their own cause before this judge , and against this accuser . for if they could , or durst do this , what need they have an advocate ; for an advocate is of use to them , whose cause themselves neither can , nor dare appear to plead . thus job pray'd for an advocate to plead his cause with god , job 16.20.21 . and david cries out , enter not into judgment with thy servant , o god , for in thy sight shall no man living be justified , psal. 143.1 , 2 , 3. wherefore 't is evident that saints neither can , nor d●re adventure to plead their cause . alas the judge is the almighty , and eternal god. the law broken , is the holy and perfect rule of god , in it self a consuming fire . the sin is so odious , and a thing so abominable , that 't is enough to make all the angels blush to hear it but so much as once mentioned in so holy a place as that is , where this great god doth sit to judge . this sin now hangs about the neck of him , that hath committed it , yea it covereth him , as doth a mantle : the adversary is bold , cunning , and audacious , and can word a thousand of us into an utter silence in less than half a quarter of an hour . what then should the sinner ( if he could come there ) do at this bar to plead ? nothing , nothing for his own advantage . but now comes in his mercy , he has an advocate to plead his cause . if any man sin , we have an advocate with the father , jesus christ the righteous . that 's the fourth thing : but again , 5. the apostle also supposeth by the text , that there is an aptness in christians , when they have sinned , to forget that they have an advocate with the father . wherefore this is written to put them in remembrance ; if any man sin , let him remember , we have an advocate . we can think of all other things well enough , namely that god is a just judge , that the law is perfectly holy , that my sin is an horrible and an abominable thing , and that i am certainly there of accused before god by satan . these things i say , we readily think of , and forget them not . our conscience puts as in mind of these , our guilt puts us in mind of these , the devil puts us in mind of these , and our reason and sense holdeth the knowledge and remembrance of these close to us ; all that we forget , is , that we have an advocate , an advocate with the father ; that is , one that is appointed to take in hand in open court , before all the angels of heaven , my cause ; and to plead it by such law and arguments , as will certainly fetch me off , tho i am cloathed with filthy garments . but this i say , we are apt to forget , as job , when he said , oh that one might plead for a man with god , as one pleads for his neighbour , job 16.21 . such an one job had , but he had almost at this time forgot it , as he seems to intimate also , where he wisheth for a days-man that might lay his hand upon them both . chap. 9.33 . but our mercy i● , we have one to plead our cause ; an advocate with the father , jesus christ the righteous , who will not suffer our soul to be spilt , and spoiled before the throne , but will surely plead our cause . 6. another thing that the apostle would have us learn from the words , is this , that to remember , and to believe that jesus christ is an advocate for us , when we have sinned , is the next way to support and strengthen our faith and hope . faith and hope are very apt to faint , when our sins in their guilt do return upon us , nor is there any more proper way to relieve our souls , than to understand that the son of god is our advocate in heaven . true , christ died for our sins as a sacrifice , and as a priest he sprinkleth with his blood the mercy-seat : ay , but here is one that has sinned after profession of faith ; that has sinned grievously , so grievously , that his sins are come up before god ; yea , are at his bar pleaded against him by the accuser of the brethren ; by the enemy of the godly . what shall he do now ? why , let him believe in christ. believe , that 's true ; but how now must he conceive in his mind of christ , for the encouraging of him so to do ? why , let him call to mind that jesus christ is an advocate with the father , and as such he meeteth the accuser at the bar of god , pleads for this man that has sinned against this accuser , and prevaileth for ever against him . here now , tho satan be turned lawyer , tho he accuseth , yea tho his charge against us is true , ( for suppose that we have sinned ) yet our advocate is with the father , jesus christ the righteous . thus is faith encouraged , thus is hope strengthened , thus is the spirit of the sinking christian revived , and made to wait for a good deliverance from a bad cause , and a cunning adversary : specially if you consider , 7. that the apostle also doth further suppose by the text , that jesus christ , as advocate , if he will but plead our cause , let that be never so black , is able to bring us off , even before gods judgment-seat to our joy , and the confounding of our adversary . for when he saith , we have an advocate , he speaks nothing if he means not thus . but he doth mean thus , he must mean thus , because he seeketh here to comfort and support the fallen . has any man sinned , we have an advocate . but what of that , if yet he be unable to fetch us off , when charged for sin at the bar , and before the face of a righteous judge . but he is able to do this , the apostle says , so in that he supposeth a man has sinned , as any man among the godly ever did : for so we may understand it ; and if he giveth us not leave to understand it so , he saith nothing to the purpose neither . for it will be objected by some ; but can he fetch me off , tho i have done as david , as solomon , as peter , or the like ? it must be answered yes , the openness of the terms [ anyman ] , the indefiniteness of the word [ sin ] doth naturally allow us to take him in the largest sense ; besides he brings in this saying as the chief , most apt and fittest to relieve one crush'd down to death and hell by the guilt of sin , and a wounded conscience . further , methinks by these words , the apostle seems to triumph in his christ : saying , my brethren , i would have you study to be holy : but if your adversary the devil , should get the advantage of you , and besmear you with the filth of sin , you have yet , besides all that you have heard already , an advocate with the father , jesus christ the righteous . who is as to his person , interest with god , his wisdom , and worth , able to bring you off to the comforting of your souls . let me therefore for a conclusion , as to this , give you an exhortation to believe , to hope and expect that though you have sinned ( for i now speak to the fallen saint ) that jesus christ will make a good end with thee ; trust i say in him , and he shall bring it to pass . i know i put thee upon a hard and difficult task , for believing , and expecting good ; when my guilty conscience doth nothing but clog , burden , and terrifie me with the justice of god , the greatness of my sins , and the burning torments is hard and sweating work . but it must be , the text calls for it , thy case calls for it , and thou must do it , if thou wouldst glorifie christ. and this is the way to hasten the issue of thy cause in hand , for believing daunts the devil , pleaseth christ , and will help , thee before-hand , to sing that song of the church , saying , o lord , thou hast pleaded the causes of my soul , thou hast redeemed my life , lam. 3.55 , 56 , 57 , 58 , 59. yea , believe , and hear thy pleading lord say to thee , thus saith the lord , the lord and thy god , that pleadeth the cause of his people , behold , i have taken out of thy hand the cup of trembling , even the dregs of the cup of my fury , thou shalt no more drink it again , isa. 51.20 , 21 , 22. i am not here discoursing of the sweetness of christ's nature , but of the excellency of his offices , and of his office of advocateship in particular , which as a lawyer for his client , he is to execute in the presence of god for us . love may be where there is no office , and so where no power is to do us good : but now , when love and office shall meet , they will surely both combine in christ to do the fallen christian good . but of his love we have treated elsewhere ; we will here discourse of the office of this loving one. and for thy further information , let me tell thee , that god thy father , counteth that thou wilt be , when compared with his law , but a poor one all thy days . yea , the apostle tells thee so , in that he saith , there is an advocate provided for thee . when a father provides crutches for his child , he doth as good as say , i count that my child will be yet infirm . and when god shall provide an advocate , he doth as good as say , my people are subject to infirmities : do not therefore think of thy self above what by plain texts , and fair inferences , drawn from christ's offices , thou art bound to think . what doth it bespeak concerning thee , that christ is always a priest in heaven , and there ever lives to make intercession for thee , heb. 7.24 . but this that thou art at thy best in thy self , yea , and in thy best exercising of all thy graces too , but a poor , pitiful , sorry , sinful man. a man that would , when yet most holy , be certainly cast away , did not thy high-priest take away for thee , the iniquity of thy holy things . the age we live in is a wanton age , the godly are not so humble and low , and base in their own eyes as they should . tho their daily experience calls for it , and the priest-hood of jesus christ too . but above all , the advocateship of jesus christ , declares us to be sorry creatures . for that office does as it were predict , that some time or other we shall basely fall , and by falling be undone , if the lord jesus stand not up to plead . and as it shews this concerning us ; so it shews concerning god , that he will not lightly , or easily lose his people : he has provided well for us : blood to wash us in ; a priest to pray for us , that we may be made to persevere ; and in case we soully fall , an advocate to plead our cause , and to recover us from under , and out of all that danger , that by sin and satan , we at any time may be brought into . but , having thus briefly passed through that in the text , that i think the apostle must necessarily presuppose , i shall now endeavour to enter into the bowels of it , and see what in a more particular manner , shall be found therein . and for my more profitable doing of this work , i shall chuse to observe this method in my discourse . first , i shall shew you more particularly of this advocate 's office , or what , and wherein christ's office as advocate doth lie . secondly , after that , i shall also shew you how jesus christ doth manage this office of an advocate . thirdly , i shall also then shew you , who they are , that have jesus christ for their advocate . fourthly , i shall also shew you , what excellent privileges they have , who have jesus christ for their advocate . fifthly , and to silence cavillers , i shall also shew the necessity of this office of jesus christ. sixthly , i shall come to answer some objections . and lastly to the use and application . to begin with the first of these ; namely to shew you more particularly of christ's office as an advocate , and wherein it lieth . the which i shall do these three ways 1. touch again upon the nature of this office. and then , 2. treat of the order and place that it hath among the rest of his offices . and , 3. treat of the occasion of the execution of this office. first , to touch upon the nature of this office. it is that which impowereth a man to plead for a man , or one man to plead for another , not in common discourses , and upon common occasions , as any man may do ; but at a bar , or before a court of judicature , where a man is accused or impleaded by his enemy . i say this advocate 's office , is such both here , and in the kingdom of heaven . an advocate is as one of our attorneys , at least in the general , who pleads according to law and justice for one or other that is in trouble by reason of some miscarriage , or of the naughty temper of some that are about him , who trouble , and vex , and labour to bring him into danger of the law. this is the nature of this office , as i said , on earth ; and this is the office that christ executeth in heaven . wherefore he saith , if any man sin , we have an advocate ; one to stand up for him , and to plead for his deliverance before the bar of god , joel 3.2 . isa. 66.16 . ezek. 38.22 . jer. 2. for tho in some places of the scripture , christ is said to plead for his , with men , and that by terrible arguments , as by fire , and sword , and famine , and pestilence ; yet this is not that which is intended by this text , for the apostle here saith , he is an advocate with the father , or before the father , to plead for those , that there , or that to the fathers face shall be accused for their transgressions . if any man sin , we have an advocate with the father , jesus christ the righteous . so then this is the imploy of jesus christ , as he is for us an advocate . he has undertaken to stand up for his people at god's bar , and before that great court , there to plead by the law and justice of heaven , for their deliverance ; when , for their faults , they are accused , indicted , or impleaded by their adversary . 2. and now to treat of the order or place that this office of christ hath , among the rest of his offices , which he doth execute for us , while we are here in a state of imperfection : and i think it is an office that is to come ●ehind , as a reserve , or for an help at last , when all other means shall seem to fail . men do not use to go to law , upon every occasion ; or , if they do , the wisdom of the judge , the jury , and the court , will not admit that every brangle and foolish quarrel shall come before them ; but an advocate doth then come into place , and then to the exercise of his office , when a cause is counted worthy to be taken notice of by the judge , and by the court. wherefore he , i say , comes in the last place , as a reserve , or help at last to plead ; and by pleading to set that right by law , which would otherwise have caused an increase to more doubts and to further dangers . christ as priest , doth always works of service for us ; because in our most spiritual things there may faults and spots be found , and these he taketh away of course by the exercise of that office. for he always wears that plate of gold upon his fore-head before the father , whereon is written , holiness to the lord. but now , besides these common infirmities , there are faults that are highly gross and foul , that oft are found in the skirts of the children of god. now these are they that satan taketh hold on , these are they that satan draweth up a charge against us for . and to save us from these , it is , that the lord jesus is made an advocate . when joshua was cloathed with filthy garments , then satan stood at his right hand to resist him , and then the angel of the covenant , the lord jesus pleaded for his help , zech. 3. by all which it appears , that this office comes behind , is provided as a reserve , that we may have help at a pinch , and then be lifted out , when we sink in mire where there is no standing . this is yet further hinted at by the several postures that christ is said to be in , as he exerciseth his priestly , and advocate 's office. as a priest he sits , as an advocate he stands , isa. 3.13 . the lord stands up when he pleads . his sitting is more constant and of course ; sit thou , &c. but his standing is occasional , when joshua is indicted ; or when hell and earth is broken loose against his servant stephen . for as joshua was accused by the devil , and as then the angel of the lord stood by ; so when stephen was accused by men on earth and that charge seconded by the fallen angels before the face of god , 't is said the lord jesus stood on the right hand of god , act. 7.55 . wit , to plead , for so i take it , because standing is his posture as an advocate , heb. 10. not as a priest , for as a priest he must sit down , but he standeth as an advocate , as has been shew'd afore . wherefore , secondly , the occasion of his exercising of this office of advocate , is , as hath been hinted already , when a child of god shall be found guilty before god of some heinous sin , of some grievous thing in his life and conversation . for as for those infirmities that attend the best , in their most spiritual sacrifices ; if a child of god were guilty of ten thousand of them , they are of course purged through the much incense that is always mixed with those sacrifices , in the golden censer that is in the hand of christ : and so he kept clean and counted upright notwithstanding those infirmities . and therefore you shall find that notwithstanding those common faults the the children of god are counted good and upright in conversation , and not charged as offenders . david , saith the text , did that which was right in the eyes of the lord , and turned not aside from any thing that he commanded him , all the days of his life , save only in the matter of uriah the hittite , 1 kin. 15.5 . but was david in a strict sense without fault in all things else ? no verily : but that was foul in a higher degree than the rest , and therefore there god sets a blot : ay , and doubtless , for that he was accused by satan before the throne of god : for here is adultery , and murder and hypocrisie , in david ●s doings : here is notorious matter , a great sin , and so a great ground for satan to draw up an indictment against the king ; and a thundering one to be sure shall be preferred against him . this is the time then for to christ stand up to plead . for now there is room for such a question , can david's sin stand with grace , or is it possible that a man that has done as he has , should yet be found a saint , and so in a saved state ? or can god repute him so , and yet be holy and just ? or can the merits of the lord jesus reach , according to the law of heaven , a man in this condition ? here is a case dubious , here 's a man whose salvation , by his foul offences , is made doubtful : now we must to law and judgment ; wherefore now let christ stand up to plead . i say now was david's case dubious , psal. 51. he was afraid that god would cast him away , and the devil hoped that he would , and to that end charged him before god's face , if perhaps he might get sentence of damnation to pass upon his soul. but this was david's mercy he had an advocate to plead his cause , by whose , wisdom and skill in matters of law and judgment , he was brought off of those heavy charges , from those gross sins , and delivered from that eternal condemnation , that by the law of sin and death was due thereto . this is then the occasion that christ taketh to plead , as advocate , for the salvation of his people : to wit the cause ; he pleadeth the cause of his people . not every cause but such and such a cause ; the cause that is very bad , and by the which they are involved not only in guilt and shame , but also in danger of death and hell. i say the cause is bad , if the text be true ; if sin can make it bad , yea if sin it self be bad . if any man sin , we have an advocate . an advocate to plead for him ; for him as considered guilty , and so consequently as considered in a bad condition . 't is true we must distinguish between the person and the sin : and christ pleads for the person , not the sin : but yet , he cannot be concerned with the person , but he must be with the sin ; for tho the person and the sin may be distinguished , yet they cannot be separated . he must plead then not for a person only , but for a guilty person , for a person under the worst of circumstances : if any man sin , we have an advocate for him as so considered . when a man's cause is good , it will sufficiently plead for it self , yea and for its master too : specially when it is made appear so to be , before a just and righteous judge . here therefore needs no advocate , the judge himself will pronounce him righteous . this is evidently seen in job , thou movest me against him ( this said god to satan ) to destroy him without a cause , job 2.3 . thus far job's cause was good , wherefore he did not need an advocate ; his cause pleaded for its self , and for its owner also . but if it was to plead good causes for which christ is appointed advocate , then the apostle should have written thus : if any man be righteous , we have an advocate with the father . indeed i never heard but one in all my life preach from this text , and he , when he came to handle the cause for which he was to plead , pretended it must be good , and therefore said to the people see that your cause be good , else christ will not undertake it . but when i heard it , lord , thought i , if this be true , what shall i do , and what will become of all this people ; yea and of this preacher too ? besides , i saw that by the text , the apostle supposeth an other cause , a cause bad , exceeding bad , if sin can make it so . ( and this was one cause why i undertook this work . ) when we speak of a cause , we speak not of a person simply as so considered : for , as i said before , person and cause must be distinguished . nor can the person make the cause good , but as he regulates his action by the word of god : if then a good , a righteous man doth what the law condemns , that thing is bad ; and if he be indicted for so doing , he is indicted for a bad cause ; and he that will be his advocate , must be concerned in , and about a bad matter , and how he will bring his client off , therein doth lie the mystery . i know that a bad man may have a good cause depending before the judge , and so also good men have , job 31. but then they are bold in their own cause and fear not to make mention of it , and in christ to plead their innocency before the god of heaven , as well as before men , psal. 71.3 , 4 , 5. 2 cor. 1.23 . gal. 1.20 . phil. 1.8 . but we have in the text a cause that all men are afraid of , a cause that the apostle concludes so bad , that none but jesus christ himself can save the christian from it . it is not only sinful , but sin it self . if any man sin , we have an advocate with the father . wherefore there is in this place handled by the apostle one of the greatest mysteries under heaven . to wit , that an innocent and holy jesus , should take in hand to plead for one before a just and righteous god , that has defiled himself with sin. yea , that he should take in hand to plead for such an one against the fallen angels ; and that he should also by his plea effectually rescue , and bring them off from the crimes and curse whereof they were verily guilty , by the verdict of the law and approbation of the judge . this i say is a great mystery , and deserves to be pry'd into by all the godly , both because much of the wisdom of heaven is discovered in it , and because the best saint is , or may be concerned with it . nor must we by any means let this truth be lost , because it is the truth , the text has declared it so : and to say otherwise is to belye the word of god , to thwart the apostle , to sooth up hypocrites , and to rob christians of their privilege , and to take the glory from the head of jesus christ , luk. 18.11 , 12. the best saints are most sensible of their sins , and most apt to make mountains of their mole-hills : satan also , as has been already hinted , doth labour greatly to prevail with them to sin , and to provoke their god against them , job 2.9 . by pleading what is true , or by surmising evilly of them , to the end they may be left with him to be try'd , that they may be accused by him . great is his malice towards them , great is his diligence in seeking their destruction ; wherefore greatly doth he desire to sift to try , and winnow them , if perhaps he may work in their flesh to answer his design ; that is , to break out in sinful acts that he may have by law to accuse them to their god and father . wherefore for their sakes this text abides , that they may see , that when they have sinned they have an advocate with the father , jesus christ the righteous . and thus have i shew'd you the nature , the order , and occasion of this office of our blessed lord jesus . i come now to shew you , how jesus christ doth manage this his office of an advocate for us . and that i may do this to your edification , i shall choose this method for the opening of it . first , shew you how he manages this office with his father . secondly , i shall shew you how he manages it before him , against our adversary . how he manages this his office of advocate with his father . first , he doth it by himself , by no other , as deputy under him . no angel , no saint , no work has place here , but jesus , and jesus only . this the text implies , we have an advocate , speaking of one , but one , one alone , without an equal or an inferior . we have but one , and he is jesus christ. nor is it for christ's honour , nor for the honour of the law or of the justice of god , that any but jesus christ should be an advocate for a sinning saint . besides , to assert the contrary , what doth it but lessen sin , and make the advocateship of jesus christ superfluous ? it would lessen sin , should it be removed by a saint or angel : it would make the advocateship of jesus christ superfluous , yea , needless should it be possible that sin could be removed from us by either saint or angel. again , if god should admit of more advocates than one , and yet make mention of never an one but jesus christ , or if john should allow another , and yet speak nothing but of j●sus only : yea that an advocate under that title should be mentioned but once , but once only in all the book of god , and yet that divers should be admitted , stands neither with the wisdom or love of god , nor with the faithfulness of the apostle . but saints have but one advocate , if they will use him , or improve their faith in that office for their help , so ; if not , they must take what follows . this i thought good to hint at , because the times are corrupt and because ignorance and superstition always waits for a countenance with u● and these things have a natural tendency , as to darken all truth , so especially this , which bringeth to jesus christ so much glory , and yieldeth to the godly so much help and relief . secondly , as jesus christ alone is advocate , so god's bar , and that alone , is that before which he pleads . for god is judge himself , deut. 32 , 36. heb. 13.23 . nor can the cause which now he is to plead be removed into any other court , either by appeals , or otherwise . could satan remove us from heaven to a●other court he would certainly be too hard for us , because there we should want our jesus , our advocate to plead our cause . indeed sometimes he impleads us before men , and they are glad of the occasion , for they and he are often one ; but then we have leave to remove our cause , and to pray for a tryal in the highest court : saying , let my sentence comeforth from thy presence , and let thine eyes behold the things that are equal , psal. 17.2 . this wicked world doth sentence us for our good deeds , but how then would they sentence us for our bad ones ? but we will never appeal from heaven to earth for right : for here we have no advocate ; our advocate is with the father , jesus christ the righteous . thirdly , as he pleadeth by himself alone , and no where else but in the court of heaven with the father : so as he pleadeth with the father for us , he observeth this rule ; 1. he granteth , and confesseth whatever can rightly be charged upon us : yet so , as that he taketh the whole charge upon himself ; acknowledging the crimes to be his own . o god , says he , thou knowest my foolishness , and my sins , my guiltiness is not hid from thee , psal. 69.5 . and this he must do , or else he can do nothing : if he hides the sin or lesseneth it , he is faulty : if he leaves it still upon us , we die : he must then take our iniquity to himself , make it his own , and so deliver us . for having thus taken the sin upon himself , as he lawfully may , and lovingly doth , for we are members of his body , ( so 't is his hand , 't is his foot , 't is his ear that hath sinned : ) it followeth that we live , if he lives , and who can desire more . this then must be thorowly considered , if ever we will have comfort in a day of trouble and distress for sin. and thus far there is , in some kind , a harmony betwixt his being a sacrifice , a priest and an advocate ; as a sacrifice our sins were laid upon him , isa. 53. as a priest he beareth them , exod. 28.38 . and as an advocate he acknowledgeth them to be his own , psal. 69.5 . now , having acknowledged them to be his own , the quarrel is no more 'twixt us and satan : for the lord jesus has espoused our quarrel , and made it his . all then that we , in this matter , have to do , is , to stand at the bar , by faith among the angels , and see how the business goes . o blessed god! what a lover of mankind art thou , and how gracious is our lord jesus , in his thu● managing matters for us ? 2. the lord jesus having thus taken ou● sins upon himself , next pleads his own goodness to god , on our behalf : saying , let not them that wait on thee , o lord god of hosts , be ashamed for my sake : let not those that seek thee , be confounded for my sake , o god of israel . because for thy sake i have born reproach : shame hath covered my face , psal. 69.6 , 7 , mark , let them not be ashamed for my sake , let them not be confounded for my sake . shame and confusion , are the fruits of guilt , or of a charge for sin , jer. 3.25 . and are but an enterance into condemnation , dan. 12.2 . joh. 5.29 . but behold , how christ pleads , saying , let not that be , for my sake , for the merit of my blood , for the perfection of my righteousness , for the prevalency of my intercession , let them not be ashamed for my sake , o lord god of hosts . and let no man object , because this text is in the psalms , as if it were not spoke by the prophet , of christ ; for , both john and paul , yea , and christ himself , do make this psalm a prophecy of him : compare ver . 9. with joh. 2.17 . and ver . 9 , with rom. 15.3 . and ver . 21. with matth. 27.48 . and mat. 15.25 . but is not this a wonderful thing , that christ should first take our sins , and account them his own ; and then plead the value and worth of his whole self , for our deliverance ? for , by these words [ for my sake , ] he pleadeth his own self , his whole self , and all that he is and has : and thus he puts us in good estate again , tho our cause was very bad . to bring this down to weak capacities , suppose a man should be indebted twenty thousand pounds , but has not twenty thousand farthings wherewith to pay ; and suppose also , that this man be arrested for this debt , and that the law also , by which he is sued , will not admit of a penny bate : this man may yet come well enough off , it his advocate , or attorney will make the debt his own , and will , in the presence of the judges , out with his bags and pay down every farthing . why this is the way of our advocate . our sins are called debts , matth. 6.12 . we are sued for them at the law , luk. 12.59 . and the devil is our accuser ; but behold , the lord jesus comes out with his worthiness , pleads it at the bar , making the debt his own , mark 12.42 . 2 cor. 3.5 . and saith , now let them not be ashamed , for my sake , o lord god of hosts , let them not be confounded for my sake , o god of israel . and hence , as he is said to be an advocate , so he is said to be a propitiation , or a mends-maker , or one that appeaseth the justice of go● for our sins , if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . and who can now object against the deliverance of the child of god ? god cannot ; for he for christ's sake , according as he pleaded , hath forgiven us all trespasses , col. 2.13 . eph. 4.32 . the devil cannot ; his mouth is stopp'd as is plain in the case of joshua , zech. 3. the law cannot , for that approveth of what christ has done . this then is the way of christ's pleading . you must know , that when christ pleads with god , he pleads with a just and righteous god , and therefore he must plead law and nothing but law : and this he pleaded in both these pleas. first , in confessing of the sin , he justified the sentence of the law , in pronouncing of it evil , and then in his laying of himself , his whole self , before god , for that sin he vindicated the sanction , and perfection of the law. thus therefore he magnifies the law and makes it honorable , and yet brings off the client , safe and sound in the view of all the angels of god. thirdly , the lord jesus , having thus taken our sins upon himself , and presented god with all the worthiness that is in his whole self , for them , in the next place , he calleth for justice , or a just verdict upon the satisfaction he hath made to god and to his 〈◊〉 then proclamation is made in open court saying take away the filthy garments from him , from him that hath offended , and cloath him with change of raiment , zech. 3. thus the soul is preserved that hath sinned ; thus the god of heaven is content that he should be saved ; thus satan is put to confusion , and jesus applauded and cried up by the angels of heaven , and by the saints on earth . thus have● shewed you how christ doth advocate it with god , and his father , for us , and i have been the more particular in this , because the glory of christ , and the comfort of the dejected , is greatly concerned , and wrapt up in it . look then to jesus , if thou hast sinned ; to jesus , as an advocate pleading with the father for thee : look to nothing else , for he can tell how , and that by himself , to deliver thee : yea , and will do it , in a way of justice , which is a wonder , and to the shame of satan ; which will be his glory , and also to thy compleat deliverance , which will be thy comfort and salvation . but to pass this , and to come to the second thing , which is , to shew you , how the lord jesus manages this his office of an advocate , before his father , against the adversary : for he pleadeth with the father , but pleadeth 〈◊〉 ●●e devil , he pleadeth with the fa●her , law and justice ; but against the adversary he letteth out himself . i say as he pleadeth against the adversary , so he enlargeth himself , with arguments , over and besides those which he pleadeth with god his father . nor is it meet , or needful , that our advocate , when he pleads against satan , should so limit himself to matter of law , as when he pleadeth with his father . the saint by sinning oweth satan nothing , no law of his is broken thereby , why then should he plead for the saving of his people , justifying righteousness to him ? christ , when he died , died not to satisfie satan , but his father ; not to appease the devil , but to answer the demands of the justice of god , nor did he design when he hanged on the tree , to triumph over his father , but over satan . he redeemed us therefore from the curse of the law , by his blood , gal. 3.13 . and from the power of satan , by his resurrection , heb. 2.14 . he delivered us from righteous judgment by price , and purchase ; but from the rage of hell by fight and conquest . and , as he acted thus diversly in the work of our redemption ; even so he also doth in the execution of his advocate 's office. when he pleadeth with god , he pleadeth so : and when he pleadeth against satan he pleadeth so . and how he pleadeth with god , when he dealeth with law and justice , i have shewed you ; and now i will shew you how he pleadeth , before him , against the accuser of the brethren . first , he pleads against him the well-pleasedness that his father has in his merits , saying , this shall please the lord. or this doth , or will please the lord , better than any thing that can be propounded , psal. 69.31 . now this plea being true , as it is , being established upon the liking of god almighty : whatever satan can say , to obtain our everlasting destruction , is without ground , and so , unreasonable : i am well pleased , saith god , mat. 3.17 . and again , the lord is well pleased for for [ his ] christ's righteousness sake , isa. 42.21 . all that enter actions against others , pretend that wrong is done , either against themselves , or against the king. now satan will never enter an action against us in the court above , for that wrong by us has been done to himself , he must pretend then , that he sues us for that wrong has by us been done to our king : but behold , we have an advocate with the father , and he has made compensation for our offences : he gave himself for our offences . but still satan maintains his suit ; and our god saith he is well pleased with us for this compensation sake , yet he will not leave off his clamor . come then , says the lord jesus , the contention is not now against my people , but my self , and about the sufficiency of the amends that i have made for the transgressions of my people . but he is near that justifieth me , that approveth and accepteth of my doings , therefore shall i not be confounded . who is mine adversary ? let him come near me . behold , the lord god will help me , isa. 50.7 , 8 , 9. who is he that condemneth me ? lo , they shall all ( were there ten thousand times as many more of them ) wax old as a garment , the moth shall eat them up . wherefore , if the father saith amen to all this , as i have shew'd already that he hath , and doth , the which also further appeareth , because the lord god has called him the saviour the deliverer and the amen : what follows , but that a rebuke should proceed from the throne against him ? and this , indeed , our advocate calls for , from the hand of his father ; saying , o enemy , the lord rebuke thee : yea he doubles this request , to the judge , to intimate his earnestness for such a conclusion , or to shew that the enemy shall surely have it , both from our advocate and from him , before whom satan has so grievously accused us , zech. 3. for what can be expected to follow from such an issue in law as this is , but sound and severe snibs , from the judge , upon him that hath thus troubled his neighbour and that hath , in the face of the country , cast contempt upon the highest act of mercy , justice , and righteousness , that ever the heavens beheld ? and all this is true , with reference to the case in hand ; wherefore , the lord rebuke thee , is that which , in conclusion , satan must have for the reward of his works of malice , against the children , and for his contemning of the works of the son of god. now , our advocate having thus established , by the law of heaven , his plea with god , for us , against our accuser , there is way made for him to proceed , upon a foundation that cannot be shaken : wherefore he proceedeth in his plea , and further urges against this accuser of the brethren , secondly , god's interest in this people , and prayeth that god would remember that . the lord rebuke thee , o satan ; the lord that hath chosen jerusalem rebuke thee . true , the church , the saints , are despicable in the world , wherefore men do think to tread them down . the saints are also weak in grace , but have corruptions , that are strong , and therefore satan , the god of this world , doth think to tread them down : but the saints have a god , the living , the eternal god , and therefore , they shall not be troden down : yea , they shall be holden up ; for god is able to make them stand , rom. 14.4 . it was haman's mishap , to be ingaged against the queen , and the kindred of the queen . 't was that that made him he could not prosper ; that brought him to contempt and the gallows . had he sought to ruin another people , probably he might have brought his design to a desired conclusion : but his compassing the death of the queen spoiled all . satan also , when he fighteth against the church , must be sure to come to the worst ; for god has a concern in that : therefore it is said , the gates of hell shall not prevail against it ; but this hindreth not but that he is permitted to make almost what spoils he will , of those that belong not to god : oh! how many doth he accuse and soon get out from god , against them , a licence to destroy them ? as he served ahab and many more . but this i say , is a very great block in his way , when he medle●h with the children : god has an interest in them . hath god cast away his people ? god forbid ! rom. 11.1 , 2. the text intimates , that they , for sin , had deserved it , and that satan would fain have had it been so . but god's interest in them , preserved them : god hath not cast away his people which he fore-knew . wherefore , when satan accuseth them before god ? christ , as he pleadeth his own worth and merit ; pleadeth also against him , that interest that god has in them . and , tho this to some may seem but an indifferent plea ; for what ingagement lieth , may they say upon god to be so much concerned with them : for they sin against him ; and often provoke him most bitterly ? besides , in their best state they are altogether vanity , and a very thing of nought . what 's man , ( sorry man ) that thou art mindful of him , or that thou shouldest so be ? i answer , tho there lieth no ingagement upon god , for any worthiness that is in man , yet there lieth a great deal upon god , for the worthiness that is in himself . god has ingaged himself with his , having chosen them to be a people to himself . and by this means they are so secured from all that all can do against them ; that the apostle is bold , upon this very account , to challenge all despite to do its worst against them ; saying , who s●all lay any thing to the charge of god's elect ? rom. 8.33 . who ? saith satan , why that will i. ay saith he , but who can do it and prevail ? it is god that justifieth , who is he that condemneth ? ver . 34. by which words , the apostle clearly declareth , that charges against the elect , tho they may be brought against them , must needs prove ineffectual , as to their condemnation ; 'cause their lord god still will justifie for that christ has died for them . besides , a little to enlarge . the elect are bound to god by a seven-fold cord , and a three-fold one is not quickly broken . first , election is eternal , as god himself , and so without variableness , or shadow of change. and hence it is called an eternal purpose , and a purpose of god that must stand , eph. 3.11 . rom. 9.11 . secondly , election is absolute , not conditional . and therefore cannot be overthrown by the sin of the man who is wrapt up therein . no works foreseen to be in us , was the cause of god's chusing of us . no sin in us shall frustrate or make election void . who shall lay any thing to the charge of god's elect ? it is god that justifieth , rom. 9.11 . chap. 11.6 , 7. thirdly , by the act of election the children are involved , wrapt up , and covered in christ ( he hath chosen us in him ) not in our selves , not in our vertues , no not for , or because of any thing , but of his own will , eph. 1.4 , 5 , 6 , 7 , 8 , 9. fourthly , election includeth in it a permanent resolution of god to glorifie his mercy on the vessels of mercy , thus fore-ordained unto glory , rom. 9.15 , 18 , 23. fifthly , by the act of electing love it is concluded , that all things whatsoever , shall work together for the good of them whose call to god , is the fruit of this purpose ; this eternal purpose of god , rom. 8.28 , 29 , 30. sixthly , the eternal inheritance is , by a covenant of free and unchangeable grace , made over to those thus chosen . and to secure them from the fruits of sin , and of the malice of satan it is sealed by this our advocate 's blood as he is mediator of this covenant : who also is become surety to god for them , to wit , to see them forth-coming at the great day , and to set them then safe and sound before his fathers face after the judgment is over , rom. 9.24 . heb. 9.15 . chap. 7.22 . chap. 13.20 . chap. 9.17 , 18 , 19 , 20 , 21 , 22 , 23 , 24. joh. 10.28 , 29. seventhly , by this choice , purpose , and decree , the elect , the concerned therein , have allotted them by god , and laid up for them in christ , a sufficiency of grace , to bring them , through all difficulties , to glory . yea and they ; every one of them , after the first act of faith , the which also they shall certainly attain , ( because wrapt up in the promise for them ) are to receive the earnest and first fruits thereof into their souls , 2 tim. 1.9 . acts 14.22 . eph. 1.4 , 5 , 13 , 14. now , put all these things together , and then feel if there be not weight in this plea of christ against the devil . he pleads god's choice and interest in his saints against him , an interest that is secured by the wisdom of heaven ; by the grace of heaven ; by the power , will , and mercy of god in christ. an interest in which all the three persons in the god-head have engaged themselves by mutual agreement and operation , to make good when satan has done his all. i know there are some that object against this doctrine , as false : but such perhaps are ignorant of some things else as well as of this . however they object against the wisdom of god , whose truth it is , and against christ our advocate , whose argument , as he is such , it is , yea , they labour , what in them lieth to wrest that weapon out of his hand , with which he so cudgelleth the enemy , when , as advocate , he pleadeth so effectually against him for the rescuing of us from the danger of judgement : saying : the lord rebuke thee , o satan , even the lord that hath chosen jerusalem , rebuke thee . secondly , as christ , as advocate , plead● against satan , the interest that his father hath in his chosen . so also he pleads against him , by no less authority , his own interest in them . holy father , saith he , keep through thine own name those whom thou hast given me , joh. 17. 11. keep them while in the world , from the evil , the soul-damning evil of it . these words are directed to the father , but they are levelled against the accusations of the enemy , and were spoken here , to shew what christ will do for his , against our foe , when he is above . how , i say , he will urge , before his father his own interest in us , against satan , and against all his accusations when he brings them to the bar of god's tribunal with design to work our utter ruin. and is there not a great deal in it ? as if christ should say , father , my people have an adversary who will accuse them for their fault before thee ; but i will be their advocate , and , as i have bought them of thee , i will plead my right against him , joh. 10.28 . our english proverb is , interest will not lye . interest will make a man do that which otherwise he would not . how many thousands are there for whom christ doth not so much as once open his mouth , but leaves them to the accusations of satan , and to ahab's judgment , nay a worse , because there is none to plead their cause ? and why doth not he concern himself with them , but because he is not interested in them ? i pray not for the world , but for those thou hast given me , for they are thine , and all mine are thine , and i am glorified in them , joh. 17.9 , 10. suppose so many cattel in such a pound , and one goes by , whose they are not ; doth he concern himself ? no , he beholds them and goes his way . but suppose that at his return he should find his own cattel in that pound ; would he now carry it toward them as he did unto the other ? no , no. he has interest here : they are his that are in the pound : now he is concerned , now he must know who put them there , and for what cause too they are served as they are . and if he finds them rightfully there , he will fetch them thence by ransom ; but if wrongfully he will replevy them , and stand a tryal at law with him that has thus illegally pounded his cattel . and thus it is 'twixt jesus christ and his , he is interested in them , the cattel are his own , his own sheep , joh. 10.3 , 4. but poundded by some other by the law , or by the devil . if pounded by the law , he delivereth them by ransom ; if pounded by the devil , he will replevy them , stand a tryal at law for them , and will be against their accuser , their advocate himself . nor can satan withstand his plea , though he should against them join argument with the law , for as much as has been prov'd before , he can and will by what he has to produce and plead of his own , save his from all trespasses , charges , and accusations . besides all men know that a man's proper goods are not therefore forfeited , because they commit many , and them too great transgressions . and if any man sin , we have an advocate with the father , jesus christ the righteous . now the strength of this plea thus grounded upon christ's interest in his people , is great : and hath many weighty reasons on it's side , as , first , they are mine : therefore in reason at my dispose not at the dispose of an adversary . for while a thing can properly be called mine , no man has therewith to do but my self ; nor doth ( a man , nor ) christ lose his right to what he has by the weakness of that thing which is his proper right . he therefore as an advocate , pleadeth interest ; his own interest in his people , and right must with the judge of all the earth take place . shall not the judge of all the earth do right ? gen. 18.25 . secondly , they cost him dear , and that which is dear bought is not easily parted with , 1 cor. 6.20 . they were bought with his blood , eph. 1.7 . 1 pet. 1.18 , 19. they were given him for his blood , and therefore are dear children , eph. 5.1 . for they are his by the highest price . and this price he as advocate pleadeth against the enemy of our salvation : yea i will add , they are his , because he gave his all for them , 2 cor. 8.9 . when a man shall give his all for this or that , then that which he so hath purchased , is become his all. now christ has given his all for us , he made himself poor for us , eph. 1.23 . wherefore we are become his all , his fulness , and so the church is called . nay further . christ likes well enough of his purchace , though it hath cost him his all. the lines , says he , are fallen to me in pleasant places , i i have a goodly heritage , psal. 16. now put all these things together , and there is a strong plea in them . interest , such an interest , will not be easily parted with . but this is not all ; for , thirdly , as they cost him dear , so he hath made them near to himself , near by way of relation . now that which did not only cost dear , but that by way of relation is made so : that a man will plead heartily for . said david to abner , thou shalt not see my face , except thou first bring michal saul's daughter , when thou comest to see my face , 2 sam. 3.13 , 14. saul's daughter cost me dear ; i bought her with the jeopardy of my life : saul's daughter is near to me , she is my beloved wife . he pleaded hard for her because she was dear and near unto him . now , i say , the same is true in christ. his people cost him dear , and he hath made them near unto him ; wherefore , to plead interest in them , is to hold by an argument that is strong . 1. they are his spouse , and he hath made them so . they are his love , his dove , his darling , and he accounts them so . now should a wretch attempt in open court to take a man's wife away from him , how would this cause the man to plead ! yea , and what judge , that is just , and knows that the man has this interest in the woman pleaded for , would yield to , or give a verdict for the wretch against the man , whose wife the woman is ? thus christ in pleading interest , in pleading [ thou gavest them me ] pleads by a strong argument ; an argument that the enemy cannot invalidate . true , were christ to plead this before a saul , 1 sam. 25.44 . or before sampson's wives father , the philistian , judg. 14.20 . perhaps such treacherous judges would give it against all right . but i have told you the court in which christ pleads , is the highest and the justest , and that from which there can be no appeal . wherefore christ his cause ; and so , the cause of the children of god , must be tryed before , their father , from whose face to be sure , just judgment shall proceed . but , 2. as they are called his spouse , so they are called his flesh , and members of his body , 1 cor. 12.27 . now , said paul to the church , ye are the body of christ and members in particular , eph. 5.30 . this relation also makes a man plead hard . were a man so plead far a limb , or a member of his own , how would he plead ! what arguments would he use ! and what sympathy and feeling would his arguments flow from ! i cannot lose a hand , i cannot lose a foot , cannot lose a finger : why , saints are christ's members , his members are of himself . with what strength of argument would a man plead the necessaryness of his members to him , and the vnnaturalness of his adversary in seeking the destruction of his members , and the deformity of his body . yea , a man would shuck , and cringe , and weep , and intreat , and make demurrs and halts , and delays to a thousand years ( if possible ) before he would lose his members , or any one of them . but i say , how would he plead , and advocate it , for his members , if judge , and law , and reason , and equity were all on his side ; and if by the adversary there could be nothing urged , but that against which the advocate had long before made provision for the effectual overthrow thereof ? and all this is true as to the case that lies before us . thus we see what strength there lieth in this second argument that our advocate bringeth for us against the enemy . they are his flesh and bones , his members : he cannot spare them : he cannot spare this , because ; nor that , because ; nor another because ; nor any because they are his members . as such they are lovely to him , as such they are useful to him , as such they are an ornament to him : yea , tho in themselves they are feeble , weak , and through infirmity much disabled from doing as they should . thus if any man sin , we have an advocate with the father , jesus christ ●he righteous . but , fourthly , as christ , as advocate , pleads for us against satan , his fathers interest in us , ●nd his own : so he pleadeth against him ●hat right and property that he hath in heaven to give it to whom he will. he has a right to heaven , as priest and king ; it is ●is also by inheritance . and since he will be ●o good a benefactor to bestow this house ●n some body ; but not for their deserts , ●ut not for their goodness : and since again ●e has to that end spilt his blood for , and ta●en a generation into covenant-relation to ●im that it might be bestowed on them , it ●●all be bestowed on them : and he will ●ead this if there be need , if his people sin 〈◊〉 if their accuser seeks , by their sin , their ruin and destruction . father , saith he , i will that those whom thou hast given me , be with me where i am , that they may behold my glory , joh. 17.24 . which thou hast given me . christ's will , is the will of heaven , the will of god ; shall not christ then prevail ? i will , saith christ ; i will , saith satan : but whose will shall stand ? 't is true , christ in the text speaks more like an arbitrator than an advocate : more like a judge than one pleading at a bar. i will have it so , i judge that so it ought to be and must . but there is also something of plea in the words both before his father , and against our enemy . and therefore he speaketh like one that can plead and determine also , yea like one that has power so to do . but shall the will of heaven stoop to the will of hell ? or the will of christ to the will of satan ? or the will of righteousness to the will of sin ? shall satan , who is god's enemy , and whose charge wherewith he chargeth us for sin , and which is grounded not upon love to righteousness , but upon malice against god's designs of mercy , against the blood of christ , and the salvation of his people : i say , shall this enemy and this charge prevail with god against : the well-grounded plea of christ , and against the salvation of god's elect ! and so keep us out of heaven ? no , no , christ will have it otherwise . he is the great donator , and his eye is good . true , satan was turned out of heaven for that he sinned there , and we must be taken into heaven tho we have sinned here ; this is the will of christ and as advocate he pleads it against the face and accusation of our adversary . thus , if any man sin , we have an advocate with the father , jesus christ the righteous . but , fifthly . as christ , as advocate pleadeth for us against satan , his father's interest in us and his own ; and pleadeth also what right he has to dispose of the kingdom of heaven : so he pleadeth against this enemy , that malice and enmity that is in him , and upon which chiefly his charge against us is grounded , to the confusion of his face . this is evident from the title that our advocate bestows upon him while he pleads for us against him . the lord rebuke thee , o satan ; o enemy saith he . for satan is an enemy , and this name given him signifies so much . and lawyers , in their pleas , can make a great matter of such a circumstance as this , saying , my lord , we can prove that what is now pleaded against the prisoner at the bar , is of meer malice and ha●red , that has also of a long time lain burning and raging in his enemy'● breast against him . this i say will greatly weaken the plea and accusation of an enemy ▪ but , says , jesus christ , father , here is a plea brought in against my joshua that cloaths him with filthy garments : but it is brought in against him by an enemy , by an enemy in the supe●lative or highest degree . one that hates goodness worse than he , and that loveth wickedness more than the man against whom at this time he has brought such an heinous charge . then leaving with the father the value of his blood for the accused , he turneth him to the accuser and pleads against him as an enemy . o satan ! thou that accusest my spouse , my love , my members , art , satan , an enemy : but it will be objected , that the things charged are true grant it . yet what law takes notice of the plea of one who doth professedly act as an enemy , because 't is not done of love to truth , and justice , and righteousness , nor intended for the honour of the king , nor for the good of the prosecuted ; but to gratifie malice , and rage and meerly to kill and destroy . there is therefore a great deal of force , and strength in an advocate ●s pleading of such a circumstances against an accuser : specially when the crimes now charged are those and only those for which the law in the due execution of it has been satisfied before , wherefore now a lawyer has double and treble ground of matter to plead for his client against his enemy . and this advantage against him has jesus christ. besides , 't is well known that satan as to us , is the original cause of those very crimes for which he accuses us at the bar of god's tribunal . not to say any thing of how he cometh to us , sollicites us , tempts us , flatters us , and always ( in a manner ) lies at us to do those wicked things , for which he so hotly pursues us to the bar of the judgment of god. for tho 't is not meet for us thus to plead , to wit , laying that fault upon satan but rather upon our selves ; yet our advocate will do it , and make work of it too before god. simon , simon , satan has desired to have thee , that he might sift thee as wheat , but i have pray'd for thee that thy faith fail not , luk. 22.31.32 . he maketh here mention of satan's desires , by way of advantage against him ; and doubtless so he did in his prayer with god for peter's preservation . and what he did here , while on earth , as a saviour in general , that he doth now in heaven as a priest , and an advocate in special . i will further suppose that which may be supposed , and that which is suitable to our purpose . suppose therefore that a father that has a child whom he loveth , but the child has not half that wit that some of the family hath ; ( and i am sure that we have less wit than angels ) and suppose also that some bad minded neighbour , by tampering with , tempting of , and by unwearied sollicitations should prevail with this child to steal something out of his father's house , or grounds , and give it unto him : and this he doth on purpose to set the father against the child . and suppose again that it comes to the fathers knowledge that the child through the allurements of such an one has done so and so against his father ; will he therefore disinherit this child ? yea suppose again that he that did tempt this child to steal should be the first that should come to accuse this child to its father , for so doing , would the father take notice of the accusation of such an one : no verily ; we , that are evil , can do better than so . how then should we think , that the god of heaven should do such a thing , since also we have a brother that is wise , and that will , and can plead the very malice of our enemy , that doth to us all these things , against him , for our advantage ? i say , this is the sum of this fifth plea of christ our advocate , against satan . o satan , says he , thou art an enemy to my people , thou pleadest not out of love to righteousness , nor to reform , but to destroy my beloved , and inheritance . the charge wherewith thou chargest my people , is thine own , joh. 8.44 . not only as to a matter of charge ; but the things that thou accusest them of , are thine ; thine , in the nature of them : also thou hast tempted , allured , flattered and daily laboured with them , to do that , for which , now , thou so willingly wouldest have them destroyed . yea , all this hast thou done of envy to my father , and to godliness ; of hatred to me and my people , and that thou mightest destroy others besides , 1 chron. 21.1 . and now what can this accuser say ? can he excuse himself ? can he contradict our advocate ? he cannot . he knows that he is a satan , an enemy , and , as an adversary , has he sown his tares among the wheat , that it might be rooted up : but he shall not have his end , his malice has prevented him , and so has the care and grace of our advocate : the tares therefore he shall have returned to him again , but the wheat for all this shall be gathered into god's barn , mat. 13.25 , 26 , 27 , 28. thus therefore our advocate makes use , in his plea against satan , of the rage and malice that is the occasion of the enemies charge , wherewith he accuseth the children of god. wherefore when thou readest these words , [ o satan ] say with thy self , thus christ our advocate accuseth our adversary of malice and envy against god and goodness , while he accuseth us of the sins which we commit , for the which we are sorry , and christ has paid a price of redemption : and ( thus ) if any man sin , we have an advocate with the father , jesus christ the righteous . but , sixthly , christ , when he pleads as an advocate for his people in the presence of god , against satan , he can plead those very weaknesses of his people , for which satan would have them damned , for their relief and advantage . is not this a brand plucked ●ut of the fire . this is part of the plea of our advocate against satan for his servant joshua , when he said , the lord rebuke thee , o satan , zech. 3.2 . now to be a brand pluckt out of the fi●e , is to be a saint impared , weakned , defiled , and made imperfect by sin. for so also the apostle means when he saith , and others save with fear , pulling them out of the fire ; hate●ng even the garment spotted by the flesh , jude 23. by fire , in both these places we are to understand sin : for that it burns and consumes as fire , rom. 1.27 . wherefore a man is said to burn , when his lusts are strong upon him ; and to burn in lusts to others , when his wicked heart runs wickedly after them , 1 cor. ● . 9 . also when abraham said , i am but dust and ashes , gen. 18.27 . he means , he was but what sin had left : yea he had something of the smutch and besmearings of sin yet upon him . wherefore it was a custom with israel , in days of old , when they set days apart for co●fession of sin , and humiliation for the same , to sprinkle themselves with , or to wallow in dust and ashes , est. 4.1 , 3. jer. 6.26 . job 30.9 . chap. 42.6 . as a token that they did confess , that they were but what sin had left , and that they also were defiled , weakned and polluted by it . this then is the next plea of our goodly advocate for us . o satan , this is a brand plucked out of the fire . as who should say , thou objectest against my servant joshua , that he is black like a coal , or that the fire of sin , at times , is still burning in him . and what then , the reason why he is not totally extinct as tow , is not thy pity , but my father's mercy to him : i have plucked him out of the fire , yet not so out , but that the smell thereof is yet upon him ; and my father and i , we consider his weakness , and pity him . for since he is as a brand pulled out ; can it be expected by my father or me , that he should appear before us as clear , and do our biddings as well as if he had never been there ? this is a brand plucked out of the fire , and must be considered as such , and must be born with as such . thus , as mephibosheth pleaded for his excuse , his lameness , 2 sam. 17.24 , 25 , 26. so christ pleads the infirm , and indigent condition of his people , against satan , for their advantage . wherefore christ , by such pleas as these for his people , doth yet further shew the malice of satan , ( for all this burning comes through him ) yea , and by it he moveth the heart of god to pity us , and yet to be gentle , and long suffering , and merciful to us . for pity and compassion are the fruits of the yearning of god's bowels towards us , while he considereth us as infirm and weak and subject to slips and stumbles , and falls , because of weakness . and that christ our advocate by thus pleading doth turn things to our advantage , consider , 1. that god is careful that through our weakness our spirits do not fail before him when he chides , isa. 57.16 , 17 , 18. 2. he stays his rough wind in the day of his east wind , isa. 27.7 , 8 , 9. and debates about the measure of affliction , when for sin we should be chastened , lest we should sink thereunder . 3. he will not strictly mark what 's done amiss because if he should , we cannot stand , psal. 130.3 . 4. when he threatneth to strike , his bowels are troubled , and his repentings are kindled together , hos. 11.8 , 9. 5. he will spin out his patience to the utmost length , because he knows we are such bunglers at doing , jer. 9.24 . 6 he will accept of the will for the deed , because he knows that sin will make our best performances imperfect , 2 cor. 8.12 . 7. he will count our little a very great deal , for that he knows we are so unable to do any thing at all , job 1.21 . 8. he will excuse the souls of his people , and lay the fault upon their flesh ( which has greatest affinity with satan ) if through weakness and infirmity we do not do as we should , mat. 26.41 . rom. 7. now , as i said , all these things happen unto us , both infirmities and pity , because , and for that we were once in the fire , and for that the weakness of sin abides upon us to this day . but none of this favour could come to us , nor could we , by any means , cause that our infirmities should work for us thu● advantageously : but that christ our advocate stands our friend , and pleads for us as he doth . but again , before i pass this over , i will , for the clearing of this , present you with a few more considerations , which are of ano●her rank : to wit that christ our advocate , as such , makes mention of our weaknesses so against satan , and before his father , as to turn all to our advantage . 1. we are therefore to be saved by grace , because , by reason of sin we are disabled from keeping of the law , deut. 9.5 . isa. 64.6 . 2. we have given unto us the spirit of grace to help , because we can do nothing that 's good without it , eph. 2.5 . rom. 8.26 . ezek. 16.8 . 3. god has put christ's righteousness upon us to cover our nakedness therewith , because we have none of our own to do it withal , phil. 3.7 , 8. 4. god alloweth us to ride in the bosom of christ to the grave , and from thence in the bosom of angels to heaven , because our own legs are not able to carry us th●ther , isa. 40.11 . chap. 46.4 . psal. 67.17 . luk. 16.22 . 5. god has made his son our head , our priest , our advocate , our saviour , our captain that we may be delivered from all the infirmities , and all the fiends that attend us and that plot to do us hurt , eph. 1.22 . col. 1.18 . heb. 7.12 . 6. god has put the fallen angels into chains , 2 pet. 2.4 . rev. 20.1 , 2. that they night not follow us too fast , and has inlarged us , psal. 34.7 . and directed our feet in the way of his steps , that we may haste us to the strong tower , and city of refuge for succour and safety : and has given good angels a charge to look to us , heb. 1 14. 7. god has promised , that we , at our counting days shall be spared , as a man spareth his own son that serves him , mal. 3.17 . now , from all these things , it appears that we have indulgence at god's hand , and that our weaknesses , as our christ manages the matter for us , are so far off from laying a block or bar in the way to the enjoyment of favour , that , they also work for our good : yea , and gods foresight of them , has so kindled his bowels and compassions to us , as to put him upon devising of such things for our relief , which , by no means could have been , had not sin been with us in the world : and had not the best of the saints been as a brand plucked out of the burning . i have seen men ( and yet they are worse than god ) take most care of , and also best provide for those of their children , that have been most infirm and helpless : ( and our advocate shall gather his lambs with his arm , and carry them in his bosom . ) yea , and i know that there is such an art in shewing and making mention of weaknesses , as shall make the tears stand in a parents eyes , and as shall make him search to the bottom of his purse , to find out what may do his weakling good . christ also has that excellent art , as he is an advocate with the father for us : he can so make mention of us , and of our infirmities , while he pleads afore god , against the devil , for us ; that he can make the bowels of the almighty yearn towards us , and to wrap us up in their compassions . you read much of the pity , compassion , and of the yearning of the bowels of the mighty god towards his people : all which , i think , is kindled , and made burn towards us , by the pleading or our advocate . i have seen fathers offended with their children ; but when a brother has turned a skilful advocate , the anger has been appeased , and the means have been concealed . we read but little of this advocate 's office of jesus christ ; yet much of the fruit of it is extended to the churches . but as the cause of smiles , after offences committed , is made manifest afterward ; so at the day when god will open all things , we shall see , how many times our lord as an advocate pleaded for us , and redeemed us by his so pleading into the injoyment of smiles and imbraces , who for sin , but a while before , were under frowns and chastisements . and thus much for the making out , how christ doth manage his office of being an advocate for us with the father . if any man sin , we have an advocate with the father , jesus christ the righteous . and i shall come now to the third head , to wit , to shew you more particularly , who they are , that have jesus christ for their advocate . in my handling of this head , i shall shew , 1. that this office of an advocate , differeth from that of a priest , and how . 2. i shall shew yout how far christ extendeth this his office of advocateship . i mean in matters concerning the people of god : and then , 3. i shall come more directly , to shew who they are that have christ for their advocate . for the first of these , that this office of christ as an advocate , differeth from that of a priest. that he is a priest , a priest for ever , i heartily acknowledge : but that his priesthood and advocateship should be one and the self-same office , i cannot believe . 1. because they differ in name . we may as well say a father , as such , is a son ; or , that father , and son is the self same relation ; as , say a priest and an advocate , as to office , are but one and the same thing . they differ in name as much as priest and sacrifice do . a priest is one , and a sacrifice is another ; and tho christ is priest , and sacrifice too ; yet as a priest he is not a sacrifice , nor as a sacrifice , a priest. 2. as they differ in name , so they differ in the nature of office. a priest is to slay a sacrifice , an advocate is to plead a cause . a priest is to offer his sacrifice , to the end , that by the merit thereof , he may appease : an advocate is to plead , to plead according to law. a priest is to make intercession by virtue of his sacrifice , an advocate is to plead law , because amends is made . 3. as they differ in name , and nature , so they also differ as to their extent . the priesthood of christ extendeth it self to the whole of god's elect ; whether called or in their sins : but christ as advocate pleadeth only for the children . 4. as they differ in name , in nature , and extent , so they differ as to the persons , with whom they have to do . we read not any where that christ , as priest , has to do with the devil , as an antagonist : but as an advocate he hath . 5. as they differ in these , so they differ as to the matters about which they are imployed . christ as priest concerns himself with every wry thought , and also with the least imperfection or infirmity that attends our most holy things ; but christ as advocate doth not so , as i have already shewed . 6. so that christ , as priest , goes before , and christ , as an advocate , comes after ; christ as priest , continually interceeds , christ as advocate , in case of great transgression , pleads : christ as priest has need to act always ; but christ , as ad●ocate , sometimes only . christ , as priest , acts in times of peace ; but christ , as advocate , in times of broils , turmoils and sharp contentions . wherefore christ , as advocate , is , as i may call him , a reserve . and his time is then to arise , to stand up and plead , when his are cloathed with some filthy sin , that of late , they have fallen into , as david , joshua , or peter . when some such thing is committed by them , as ministreth to the enemy a shew of ground , to question the truth of their grace . or when 't is a question , and to be bebated , whether it can stand with the laws of heaven , with the merits of christ , and the honour of god that such an one should be saved ? now let an advocate come forth , now let him have time to plead , for this is a fit occasion , for the saints advocate to stand up to plead for the salvation of his people . but , secondly , i come next to shew you , how far this office of an advocate is extended . i hinted at this before , so now shall be the more brief . 1. by this office , he offereth no sacrifice , he only as to matter of justice , pleads the sacrifice offered . 2. by this office , he obtains the conversion of none : he only thereby , secureth the converted from the damnation , which their adversary , for sins after light and profession endeavoureth to bring them to . 3. by this office he prevents not temporal punishment : but by it , he chiefly preserveth the soul from hell. 4. be this office , he brings in no justifiing righteousness for us ; he only , thereby , prevaileth to have the dispose of that brought in by himself , as priest , for the justifiing of those by a new , and fresh act , who had made their justification doubtful by new falls into sin. and this is plain in the history of our joshua , zech. 3. o often mentioned before . 5. as priest he hath obtained eternal redemption for us ; and as advocate he by law maintaineth our right thereto , against the devil and all his angels . i come now to shew you , who they are that have jesus christ for their advocate . and this i shall do first more generally , and then shall be more particular and distinct about first , more generally . they are all the truly gracious ; those that are the children by adoption : and this the text affirmeth ; i wri●e unto you , little children , that you sin not : and if any man sin , we have on advocate with the father , jesus christ the righteous . they are then the children , the children by adoption , that are the persons concerned in the advocateship of jesus christ. the priesthood of christ extendeth it self to the whole body of the elect ; but the advocateship of christ doth not so , this is further cleared , by this apostle , and that in this very text , if you consider , what immediately follows . we have an advocate , says he , and he is also the propitiation for our sins . he is our advocate and also our priest. as an advocate , ours only ; but as a propitiation , not ours only , but also for the sins of the whole world ; to be sure , for the elect throughout the world , and they that will extend i● further , let them . and i say again , had he not intended that there should have been a straighter limit put to the advocateship of christ , than he would have us put to his priestly office , what needed he , when he speaketh of the propitiation which relates to christ as priest , have added , and not for ours only ? as an advocate then , he ingageth for us that are children ; and as a priest too , he hath appeased god's wrath for our sins . but , as an advocate , his offices are confined to the children only , but as a priest he is not so . he is the propitiation for our sins , and not for ours only . the sense therefore of the apostle should , i think , be this : that christ , as a priest , hath offered a propitiatory sacrifice for all ; but , as an advocate , he pleadeth only for the children . children , we have an advocate to our selves , and he is also our priest ; but as he is a priest , he is not ours only , but maketh , as such , amends for all that shall be saved . the elect therefore have the lord jesus for their advocate then and only then when they are , by calling , put among the children , because as advocate he is peculiarly the childrens . my little children we have an advocate . object . but he also saith , if any man sin , we have an advocate . any man that sinneth seems by the text , notwithstanding what you say , to have an advocate with the father . answ. by any man , must not be meant , any of the world , nor any of the elect ; but any man in faith and grace : for he still limits this general term of [ any man ] with this restriction [ we . ] children , if any man sin , we have an advocate . we , any man of us . and this is yet further made appear ; since he saith that it is to them he writes , not only here , but further in this chapter . i write unto you , little children : i write unto you , fathers : i write unto you , young men , ver . 12 , 13 , 14. these are the persons intended in the text. for under these three heads , are comprehended all men : for they are either children , and so men in nature , or young men , and so men in strength , or else they are fathers , and so aged , and of experience . add to this , by [ any man ] that the apostle intendeth , not to enlarge himself beyond the persons that are in grace ; but to supply what was wanting by that term , [ little children , ] for since the strongest saint may have need of an advocate , as well as the most feeble of the flock ; why should the apostle leave it to be so understood , as if the children and the children only , had an interest in that office ? wherefore after he had said , my little children , i write unto you , that you sin not , he then adds with enlargement , and if any man sin , we have an advocate with the father . yet the little children may well be mentioned first , since they most want the knowledge of it , are most feeble , and so by sin , may be forced most frequently to act faith on christ as advocate : besides , they are most ready through temptation to question whether they have so good a right to christ in all his offices , as has better and more well grown saints : and therefore , they , in this the apostles salutation , are first set down in the catalogue of names . my little children , i write unto you that ye sin not , and if any man sin , we have an advocate with the father jesus christ the righteous . so then , the children of god are they , who have the lord jesus , an advocate ●or them with the father . the least and biggest , the oldest and youngest , the feeblest and the strongest ; all the children have an advocate with the father , jesus christ the righteous . first , since then the children have christ for their advocate ; art thou a child ? art thou begotten of god by his word ? jam. 1.18 . hast thou in thee the spirit of adoption ? gal. 4.6 . can'st thou in faith , say , father , father , to god ? then is christ thy advocate . thine advocate , now to appear in the presence of god for thee , heb. 9.24 . to appear there , and to plead there , in the face of the court of heaven for thee : to plead there against thine adversary , whose accusations are dreadful , whose subtilty is great , whose malice is inconceivable , and whose rage intolerable : to plead there before a just god , a righteous god a sin revenging god : before whose face thou wouldst die , if thou wast to shew thy self , and , at his bar to plead thine own cause . but , secondly , there is a difference in children , some are bigger than some : there are children , and little children . my little children i write unto you . little children . some of the little children can neither say father , nor so much as know that they themselves are children . this is true in nature , and so it is in grace . wherefore , notwithstanding what was said under the first head , it doth not follow , that if i be a child i must certainly know it , and also be able to call god father . let the first then serve to poise and balance the confident ones , and let this be for the relief of those more feeble . for they that are children , whether they know it or no , have jesus christ for their advocate . for christ is assigned to be our advocate by the judge , by the king , by our god and father , altho we have not known it . true , at present , there can come from hence , to them that are thus concerned in the advocateship of christ , but little comfort , but yet it yields them great se●urity . they have an advocate with the father , jesus christ the righteous . god knows this , the devil feels this , and the children shall have the comfort of it afterwards . i say the time is coming when they shall know , that even then , when they knew it not , they had an advocate with the father : an advocate who was neither loth nor afraid , nor ashamed to plead for their defence , against their proudest foe . and will not this , when they know it yield them comfort ? doubtless it will , yea more , and of a better kind than that which flows from the knowledge that one is born to crowns and kingdoms . again , as he is an advocate for the children , so he is also , as afore was hinted , for the strong and experienced . for no strength , in this world , secureth from the rage of hell ; nor can any experience while we are here fortifie us against his assaults . there is also an incidency in the best to sin , and the bigger man the bigger fall ; for , the more hurt , and the greater damage . wherefore , it is of as absolute necessity that an advocate be provided for the strong , as for the weak . any man : he that is most holy , most reformed , most refined , and most purified , may as soon be in the dirt as the weakest christian. and , so far as i can see , satan's design is against them most . i am sure the greatest sins have been committed by the biggest saints . this way-faring man came to david's house , and when he stood up against israel he provoked david to number the people 2 sam. 12.4 , 7. 1 chr. 21.1 . wherefore they have as much need of an advocate , as have the youngest , and most feeble of the flock . what a mind had he to try a fall with peter ? and how quickly did he break the neck of judas ? the like , without doubt , he had done to peter , had not jesus , by stepping in , prevented . as long as sin is in our flesh , there is danger . indeed he saith of the young men that they are strong , and that they have overcome the wicked one ; but he doth not say , they have kill'd him ; as long as the devil is alive there is danger ; and though a strong christian may be too hard for , and may overcome him in one thing , he may be too hard for , yea and may overcome him , two for one afterwards . thus he served david , and thus he served peter ; and thus he , in our day , has served many more . the strongest are weak , the wisest are fools , when suffered to be sifted as wheat , in satan's sieve : yea and have often times been so proved to the wounding of their great hearts , and the dishonour of religion . to conclude this ; god , of his mercy , hath sufficiently declared the truth of what i say , by preparing for the best , the strongest , and most sanctified , as well as for the least , weakest , and most feeble saint , an advocate . my little children , i write unto you that you sin not , and if any man sin , we have an advocate with the father , jesus christ the righteous . obj. but some may object , that what has been said , as to discovering for whom christ is an advocate , has been too general , and therefore would have me come more to particulars , else they can get no comfo●t . ans. well , inquiring soul , so i will ; and therefore harken to what i say . first , wouldest thou know whether christ is thine advocate or no ? i ask , hast thou entertain'd him so to be ? when men have sutes of law depending , in any of the king's courts above , they entertain their attorney , or advocate to plead their cause , and so he pleads for them . i say hast thou entertained jesus christ for thy lawyer to plead thy cause ? plead my cause , o god , said david , psal. 35.1 . and again , lord , plead thou my cause , psal. 43.1 . this therefore is the first thing that i would propound to thee . hast thou with david entertained him for thy lawyer , or with good hezekiah , cried out , o lord , i am oppressed , undertake for me , isa. 38.14 . what sayst thou , soul ? hast thou been with him , and prayed him to plead thy cause , and cryed unto him to undertake for thee ? this i call entertaining of him to be thine advocate . and i chuse to follow the similitude , both because the scripture seems to smile upon such a way of discourse , and because thy question doth naturally lead me to it . wherefore i ask again , hast thou been with him ? hast thou entertained him ? hast thou desired him to plead thy cause ? quest. thou wilt say unto me , how should i know that i have done so ? answ. i answer , art thou sensible that thou hast an action commenced against thee in that high court of justice that is above ? i say art thou sensible of this ? for the defendants ( and all gods people are defendants ) do not use to entertain their lawyers , but from knowledge , that an action either is , or may be commenced against them , before the god of heaven . if thou sayst , yea ; then i ask who told thee that thou standest accused for transgression before the judgment-seat of god ? i say who told thee so ? hath the holy ghost , hath the world , or hath thy conscience ? for nothing else , as i know off , can bring such tidings to thy soul. again , hast thou found a failure in all others that might have been entertained to plead thy cause ? some make their sighs , their tears , their prayers , and their reformations , their advocates ; hast thou tryed these , and found them wanting ? hast thou seen thy state to be desperate , if the lord jesus doth not undertake to plead thy cause ? for jesus is not entertained so long as men can make shift without him : but when it comes to this point i perish for-ever notwithstanding the help of all , if the lord jesus steps not in : then lord jesus , lord jesus , good lord jesus , undertake for me . hast thou therefore been with jesus christ as concerned in thy soul , as heartily concerned , about the action that thou perceivest to be commenced against thee ? quest. you will say , how should i know that ? answ. i answer , hast thou well considered the nature of the crime wherewith thou standest charged at the bar of god ? hast thou also considered the justness of the judge ? again , i ask , hast thou considered what truth , as to matter of fact , there is in the things whereof thou standest accused ? also hast thou considered the cunning , the malice , and diligence of thine adversary with the greatness of the loss thou art like to sustain ? shouldst thou with ahab ( in the book of kings , ) 1 king. 22.17 , 18 , 19 , 20 , 21 , 22. or with the hypocrites ( in the sixth of isaiah ) , isa. 6.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. have the verdict of the lord god go out from the throne against thee ? i ask thee these questions , because , if thou art , in the knowledge of these things , to seek ; or if thou art not deeply concerned about the greatness of the damage that will certainly over-take thee , and that for-ever , ( shouldest thou be indeed accused before god and have none to plead thy cause : ) thou hast not , nor canst not , let what will come upon thee , have been with jesus christ to plead thy cause ; and so , let thy case be never so desperate , thou standest alone , and hast no helper , job 30.13 . chap. 9.13 . or if thou hast , they not being the advocate of god's appointing , must needs fall with thee , and with thy burden . wherefore , consider of this seriously , and return thy answer to god , who can tell if truth shall be found in thy answers better by far than any : for 't is he that tries the reins , and the heart , and therefore to him i referr thee . but , secondly , wouldest thou know whether jesus christ is thine advocate ? then : i ask again , hast thou revealed thy cause unto him ? i say hast thou revealed thy cause unto him ? for he that goeth to law , for his right , must not only go to a lawyer , and say , sir , i am in trouble , and am to have a tryal at law with mine enemy , pray undertake my cause ; but he must also reveal to his lawyer his cause . he must go to him , and tell him what is the matter , how things stand , where the shooe pinches , and so . thus did the church of old , and thus doth every true christian now . for tho nothing can be hid from him , yet he will have things out of thine own mouth . he will have thee to reveal thy matters unto him , mat. 20.32 . o lord of hosts , said jeremy , that judgest righteously and tryest the reins , and the heart , let me see thy vengeance on them , for unto thee have i revealed my cause , jer. 11.20 . and again , but o lord of hosts , that tryest the righteous , and seest the reins and the heart , let me see thy vengeance on them , for unto thee have i opened my cause , chap. 20.12 . seest thou here how saints of old were wont to do ? how they did , not only in a general way intreat christ to plead their cause , but in a particular way , go to him and reveal , or open their cause unto him ? o 't is excellent to behold how some sinners will do this , when they get christ and themselves in a closet alone . when they upon their bare knees are pouring out of their souls before him : or like the woman in the gospel , telling of him all the truth . mark 5. o saith the soul , lord , i am come to thee upon an earnest business , i am arrested by satan ; the bailiff was mine own conscience , and i am like to be accused before the judgment-seat of god ; my salvation lies at stake ; i am questioned for my interest in heaven ; i am afraid of , the judge ; my heart condemns me , 1 joh. 3.20 . mine enemy is subtil , and wanteth not malice to prosecute me to death , and then to hell. also , lord , i am sensible the law is against me , for indeed i have horribly sinned ; and thus and thus have i done . here i lie open to law , and there i lie open to law ; here i have given the adversary advantage , and there he will surely have a hank against me : lord i am distressed , undertake for me . and there are some things that thou must be acquainted with about thine advocate , before thou wilt venture to go thus far with him . as , 1. thou must know him to be a friend and not an enemy unto whom thou openest thy heart ; and , until thou comest to know , that christ is a friend to thee , or to souls in thy condition , thou wilt never reveal thy cause unto him : not thy whole cause unto him . and it is from this , that so many that have soul-causes hourly depending , before the throne of god ; and that are in danger , every day , of eternal damnation , forbear to entertain jesus christ for their advocate , and so wickedly conceal their matters from him . but he that hideth his sins shall not prosper , prov. 28.13 . this therefore must first be believed by thee , before thou wilt reveal thy cause unto him . 2. a man , when his estate is called into question , i mean his right and title thereto , will be very cautious , specially if he also questions his title to it himself , unto whom he reveals that affair . he must know him to be one that is not only friendly , but faithful , to whom he reveals such a secret as this . why thus it is with christ and the soul. if the soul is not somewhat perswaded of the faithfulness of christ , to wit , that if he can do him no good , he will do him no harm , he will never reveal his cause unto him ; but will seek to hide his counsel from the lord. this therefore is another thing by which thou mayst know that thou hast christ for thine advocate ; if thou hast heartily , and in very deed , revealed thy cause unto him . now they that do honestly reveal their cause to their lawyer , will endeavour to possess him , as i hinted before , with the worst : they will , with words , make it as bad as they may , for , think they , by that means i shall prepare him for the worst that mine enemy can do . and thus souls deal with jesus christ. see the fifty first psalm , also the thirty eighth , with several others that might be named , and see if god's people have not done so . i said , saith david , that i would confess my transgressions against my self , and thou forgavest the iniquity of my sin. but , thirdly , hast thou jesus christ for thine advocate ? or wouldst thou know if thou hast ? then i ask again hast thou committed thy cause to him ? when a man entertains his lawyer to stand for him and to plead his cause , he doth not only reveal , but commit his cause unto him . i would seek unto him , says eliphas to job , and unto him would i commit my cause , job 5.8 . now there is a difference betwixt revealing my cause , and committing of it to a man. to reveal my cause , is to open it to one , and to commit it to him , is to trust it in his hand . many a man will reveal his cause to him unto whom he will yet be afraid to commit it . but now , he that entertains a lawyer , to plead his cause , doth not only reveal , but commit his cause unto him : as suppose right to his estate be called into question ; why then he not only reveals his cause to his lawyer , but puts into his hands his evidences , deeds , leases , mortgages , bonds , or what else he hath , to shew a title to his estate by . and thus doth the christians deal with christ : they deliver up all unto him , to wit , all their signs , evidences , promises , and assurances which they have thought they have had for heaven and the salvation of their souls ; and have desired him to peruse , to search and try them every one , psal. 139.23 . and if there be iniquity in me , lead me in the way everlasting . this is committing of thy cause to christ , and this is the hardest task of all : for the man that doth thus , he trusteth christ with all , and and implyeth that he will live and die , stand and fall , lose and win according as christ will manage his business , thus did paul , 2 tim. 1.12 . and thus peter admonisheth us to do . now he that doth this must be convinced , 1. of the ability of jesus christ to defend him : for a man will not commit so great a concern as his all is , to his friend ; no , not to his friend , be he never so faithful ; if he perceives not in him ability to save him , and to preserve what he hath , against all the cavils of an enemy . and hence it is that the ability of jesus christ as to the saving of his people , is so much insisted on in the scripture : as , i have laid help upon one that is mighty , psal. 89.19 . i that speak in righteousness , mighty to save , isa. 63.1 . and again , i will send them a saviour , and a great one , chap. 19.20 . 2. as they must be convinced of his ability to help them , so they must of his courage . a man that has parts sufficient , may yet fail his friend for want of courage . wherefore , the courage and greatness of christ's spirit , as to his undertaking of the cause of his people , is also amply set out in scripture . he shall not fail nor be discouraged until he hath set judgment in the earth : vntil he hath brought judgment into victory isa. 42.4 . mat 12.20 . 3. they must also be convinced of his willingness to do this for them ; for tho one be able , and of courage sufficient , yet , if he is not willing to undertake ones cause , what is it the better ? wherefore he declareth his willingness also , and how ready he is to stand up , to plead the cause of the poor , and of them that are in want . the lord will plead their cause , and spoil the soul of those that spoiled them , prov. 22.23 . 4. they must also be convinced of this , that christ is tender and will not be offended at the dulness of his client . some men can reveal their cause to their lawyers , better than some , and are more serviceable and handy in that affair than others , but , saith the christian , i am dull , and sorry that way , will not christ be shuff and shy of me because of this ? honest heart , he hath a supply of thy defects in himself , and knoweth what thou wantest , and where the shooe pinches , though thou art not able distinctly to open matters to him . the child is prickt with a pin , and lies crying in the mothers lap , but cannot shew to its mother where the pin is , but there is pity enough in the mother to supply this defect of the child : wherefore she undresses it , opens it , searches every clout from head to the foot of the child , and so finds where the pin is . thus will thy lawyer do , he will search and find out thy difficulties ; and , where satan seeketh an advantage of thee , accordingly will provide his remedy . 5. o but will he not be weary ? the prophet complains of some that they weary god , isa. 7.13 . and mine is a very cross and intricate cause : i have wearied many a good man while i have been telling my tale unto him : and i am afraid , that i shall also weary jesus christ. answer . soul , he suffered and did bear with the manners of israel , forty years in the wilderness , acts 13.18 . and hast thou tryed him half so long ? the good souls that have gone before thee , have found him a tryed stone , a sure one to be trusted to as to this , isa. 28.16 . and the prophet saith positively , that he fainteth not , neither is weary , and that there is no searching of his vnderstanding , chap. 40.28 . let all these things prevail with thee , to believe , that if thou hast committed thy cause unto him he will bring it to pass , to a good pass , to so good a pass , as will glorifie god , honour christ , save thee , and shame the devil . fourthly . but fourthly , wouldest thou know whether jesus christ is thine advocate ; whether he has taken in hand to plead thy cause ? then , i ask , dost thou together with what has been mentioned before , wait upon him according to his counsel , until things shall come to a legal issue ! thus must clients do . there is a great many turnings and windings about sutes and tryals at law ; the enemy also with his supersedes , cavils , and motions , often deferrs a speedy issue . wherefore , the man , whose is the concern , must wait , as the prophet said : i will look , said he unto the lord , i will wait for the god of my salvation . but how long , prophet , wilt thou wait ? why , says he , until he plead my cause and execute judgment for me , mich. 7.7 , 8 , 9 , 10. perhaps , when thy cause is tryed , things for the present are upon this issue . thy adversary indeed is cast , but whether thou shalt have an absolute discharge , as peter had , or a conditional one as david , 2 sam. 12.10 , 11 , 14. and as the corinthians had that 's the question . true , thou shalt be compleatly saved at last , but yet whether 't is not best to leave to thee a memento of god's displeasure , against thy sin , by awarding , that the sword shall never depart from thy house ; or that some sore sickness or other distresses shall haunt thee as long as thou livest or perhaps that thou shalt walk without the light of god●s countenance , for several years , and a day . now if any of these three things happen unto thee , thou must exercise patience and wait . thus did david , i waited patiently : and again , he exercises his soul in this vertue , saying , my soul , wait thou only upon him , for my expectation is from him , psal 62.5 . for now we are judged of the lord , that we may not be condemned with the world : and by this judgment , ( though it sets us free from their damnation ) yet we are involved in many troubles : and perhaps must wait many a day before we can know , that , as to the ma●n , the verdict hath gone on our side . thus therefore in order to thy waiting upon him , without fainting , it is meet , that thou shouldest know the methods of him that manages thy cause for thee , in heaven ; and , suffer not mistrust to b●eak in and bear sway in thy soul : for he will ( at length ) bring thee forth to the light , and thou shalt behold his righteousness . she also that is thine enemy shall see it , and shame shall cover her that said unto thee , where is thy god ? but what is it to wait upon him according to his counsel ? answ. 1. to wait , is to be of good cou●age ; ●o live in expectation , and to look for deli●erance , tho thou hast sinned against thy god. wait on the lord , be of good courage and he ●hall , stren●then thy heart : wait i say on the lord , psal. 27.14 . psal. 31.24 . 2. to wait upon him , is , to keep his way : to walk humbly in his appointments . wait ●n the lord and keep his way , and he shall exalt ●hee to inherit in the land , psal. 37.3 . 3. to wait upon him , is , to observe and ●eep those directions which he giveth thee ; ●o observe , even while he stands up to plead ●hy cause . for without this , or not doing ●his , a man may further marr his cause in ●he hand of him that is to plead it . where●ore keep thee far from an evil matter , have ●o correspondence with thine enemy ; walk ●umbly for the wickedness that thou hast ●ommitted ; and loath and abhor thy self , ●or it in dust and ashes . to these things ●oth the scripture every where direct us . 4. to wait , is also to encline , to harken to ●hose further directions which thou mayst receive , ●rom the mouth of thine advocate , as to any ●resh matters that may forward , and expedite 〈◊〉 good issue of thine affair in the court of heaven . the want of this , was the reason , ●hat the deliverance of israel did linger so ●ong in former times . o! says he , that my people had harkened unto me , and israel had walked in my ways ; i should soon have subdue● their enemies , and turned mine hand agains● their adversaries . the haters of the lor● should soon have submitted themselves : but thei● time should have endured forever , psal. 81.13 ▪ 14 , 1● . 5. also , if it tarry long , wait for it : d● not conclude that thy cause is lost , because at present , thou dost not hear from court cry if thou wilt , o when wilt thou come unto me ! but never let such a wicked though● pass through thy heart , saying , this evil i● of the lord ; why should i wait upon the lord an● longer ? 2 king. 6.33 . 6. but , take heed that thou turnest no thy waiting into sleeping . wait thou must and wait patiently too , but yet wait wit● much longing , and earnestness of spirit t● see , or hear how matters go above . yo● may observe , that when a man that dwells fa● down in the country , and has some busine● at the term , in this or another of the king● courts , though he will wait his lawye● time and conveniency , yet he will so wai● as still to enquire at the post-house , or at th● carriers , or , if a neighbour comes dow● from term , at his mouth , for letters , o● any other intelligence , if possibly he ma● arrive to know how his cause speeds , an● ●hether his adversary , or he , has the ●ay . thus , i say , thou must wait upon thine ●dvocate : his ordinances are his post-house , ●is ministers are his carriers , where tidings ●●om heaven are to be had , and where those ●hat are sued , in that court , by the devil , ●ay , at one time or another , hear from ●heir lawyer , their advocate , how things ●re like to go . wherefore , i say , wait , at ●he posts of wisdom's house ; go to ordi●ances with expectation to hear from thy ad●ocate there . for he will send , in due time ; ●ho it tarry wait for it , because it will surely ●●me and will not tarry , hab. 2.1 , 2 , 3. and ●ow , soul , i have answered thy request ; ●nd , let me hear what thou sayst unto me . soul. truly , says the soul , methinks , ●●at by what you have said , i may have this ●lessed jesus to be mine advocate ; for , i ●●ink verily , i have entertained him to be ●ine advocate ; i have also revealed my cause ●nto him ; yea committed both it and my self ●nto him . and , as you say , i wait : o i ●ait ! and my eyes fail with looking up●ard . fain would i hear , how my soul ●●andeth in the sight of god , and whether ●●y sins , which i have committed ( since ●ight and grace was given unto me ) be , by ●ine advocate , taken out of the hand of the devil , and by mine advocate , removed 〈◊〉 far from me as the ends of the earth are asunder : whether the verdict has gone o● my side . and what a shout there was among the angels when they saw it went we●● with me . but alas ! i have waited , and tha● a long time ; and have , as you advise , ra● from ordinance to minister , and from minister to ordinance , or , as you phrase it from the post to the carrier , and from th● carrier to the post-house , to see if i coul● hear ought from heaven , how matters wen● about my soul there . i have also asked tho●● that pass by the way , if they saw him whom 〈◊〉 soul loveth , and if they had any thing to co●municate to me , but nothing can i get 〈◊〉 find but generals ; as , that i have an advoca●● there , and that he pleadeth the cause of 〈◊〉 people , and that he will throughly ple●● their cause , but what he has done for 〈◊〉 of that , as yet , i am ignorant . i doubt , my soul shall , by him , effectually be secure that yet , a conditional verdict will be awar●ded concerning me , and that much bitter 〈◊〉 be mixed with my sweet , and that i 〈◊〉 drink gall and wormwood for my foll● for , if david and asa , and hezekiah , 〈◊〉 such good men , were so served , for their 〈◊〉 2 chron. 16.7 , 12. why should i look for ther dealing at the hand of god ? but as ●his , i will endeavour to bear the indignation of ●he lord because i have sinned against him , isa. 39.3 , 8. and shall count it an infinite mercy , if this judgment comes to me from him , that i may not be condemned with the world , 1 cor. 11.32 . i know , it is dreadful walking in darkness , but if that also shall be the lord's lot upon me , i pray god i may have faith enough to stay upon him till death , and then will the clouds blow over , and i shall see him , in the light of the living . mine enemy , the devil , as you say , is of an inveagling temper , and although he has accused me , before the judgment-seat of god , yet , when he comes to me , at any time , he glavers and flatters , as if he never did mean me harm : but , i think , 't is that he might get further advantage against me . but i carry it now at a further distance than formerly ; and o that i was at the remotest distance , not only from him , but also from that self of mine that laboureth with him for my undoing ! but , altho i say these things now , and to you , yet i have my solitary hours , and , in them , i have other strange thoughts . for thus i think ; my cause is bad : i have sinned , and i have been vite . i am ashamed my self of mine own doings , and have given mine enemy the best end of the staff. the law an● reason , and my conscience , plead for hi● against me and all is true , he puts into hi● charge against me , that i have sinned more time than there be hairs on my head. i know not o● any thing that ever i did in my life but it ha● flaw , or wrinkle , or spot or some such thing in it mine eyes have seen vileness in the best of my doings , what then , think you , must god needs see in them ? nor can i do any thing yet , for all i know that i am accused by my enemy before the judgment-seat of god , better than what already is imperfect . i lie down in my shame , and my confusion covers my face , i have sinned , what shall i do unto thee , o thou preserver of men ! jer. 3.24 , 25. job 7.20 . reply , well soul , i have heard what thou hast said , and , if all be true which thou hast said , it is good , and gives me ground of hope , that jesus christ is become thine advocate . and , if that be so , no doubt , but thy tryal will come to a good conclusion . and , be not afraid because of the holiness of god ; for thine advocate has this for his advantage , that he pleads before a judge that is just , and against an enemy that is unholy and rejected . nor let the thoughts of the badness of thy cause terrifie thee over much . cause thou hast indeed to be humble , and thou dost well to cover thy face with shame ; and , 't is no matter how base and vile thou art in thine own eyes , provided that it comes not by renewed acts of rebellion , but through a spiritual sight of thine imperfections . only , let me advise thee here to stop ; let not thy shame , nor thy self-abasing apprehension of thy self , drive thee from the firm and permanent ground of hope , which is the promise , and the doctrine of an advocate with the father . no , let not the apprehension of the badness of thy cause do it for as much as he did never yet take cause in hand that was good , perfectly good of it self : and his excellency is , to make a man stand that has a bad cause , yea he can make a bad cause good , in a way of justice and righteousness . and , for thy further encouragement in this matter , i will here bring in the fourth chief head , to wit , to shew , what excellent privileges ( i mean over and above what has already been spoke of ) they have that are made partakers of the benefit of this office. if any man sin , we have an advocate with the father , jesus christ the righteous . first priv. 1. thy advocate pleads to a price paid , to a propitiation made ; and this is a great advantage . yea he pleads to a satisfaction made for all wrongs done , or ●o be done , by his elect : for by one offering he hath perfected for-ever them that are sanctified , heb. 10.14 . ver . 10. chap. 9.26 . by one offering : that is , by the offering of himself ; by one offering once offered , once offered in the end of the world. this , i say , thine advocate pleads . when satan brings in fresh accusations , for more transgressions against the law of god , he forceth not christ to shift his first plea , i say , he puts him not to his shifts at all . for the price , once paid , hath in it sufficient value ( would god impute it to that end ) to take away the sin of the whole world. there is a man that hath brethren , he is rich , and they are poor , ( and this is the case 'twixt christ and us ) and the rich brother , goeth to his father , and saith , thou art related to my brethren with me ; and out of thy store , i pray thee , let them have sufficient , and , for thy satisfaction , i will put into thy hand the whole of what i have , which perhaps is worth an hundred thousand pounds by the year ; and this other sum , i also give , that they be not disinherited : now will not this last his poor brethren to spend upon a good while ? but christ's worth can never be drawn dry . now , set the case again , that some ill conditioned man should take notice , that these poor men live all upon the spend , ( and saints do so ) and should come to the good man's house , and complain to him of the spending of his sons , and that while their eld●r brother stands by : what do you think the elder brother would reply , if he was as good-natured as christ ? why he would say , i have yet with my father in store for my brethren : wherefore then seekest thou to stop his hand ? as he is just , he ●ust give them for their conveniency ; yea , and as ●or their extravagancies , i have satisfied for them so well , that , however he afflicteth them , he will not disinherit them . i hope you will read and hear this , not like them that say , let us do evil that good may come , but like those , whom the love of christ constrains to be better : however , this is the childrens bread , that which they have need of and without which they cannot live ; and they must have it tho satan should put pins into it , therewith to choak the dogs . and , for the further clearing of this , i will present you with these few considerations : 1. those that are most sanctified , have yet , a body of sin and death in them , rom. 7.24 . and so also it will be while they continue in this world. 2. this body of sin , strives to break out , and will break out , to the polluting of the conversation , ( if saints be not the more watchful ) chap. 6.12 . yea it has broke out in most sad manner , and that in the strongest saints , gal. 5.17 . 3. christ offereth no new sacrifice for the salvation of these his people ; for , being raised from the dead , he dies no more , rom 6.9 . so then , if saints sin they must be saved ( if saved at all ) by virtue of the offering already offered ; and if so , then all christ's pleas , as an advocate , are grounded upon that one offering which before , as a priest , he presented god with , for the taking away of sin. so then , christians live upon this old stock , their transgressions are forgiven for the sake of the worth , that yet god finds in the offering that christ hath offered . and all christ's pleadings , as an advocate , are grounded upon the sufficiency , and worth of that one sacrifice . i mean all his pleadings with his father , as to the charge , which the accuser brings in against them . for , tho thou art a man of infirmity , and so incident to nothing , as to stumble and fall , if grace doth not prevent ( and it always preventeth not ; ) yet the value and worth of the price that was once paid for thee , is not yet worn out , and christ , as an advocate , still pleadeth ( as occasion is given ) that , with success , to thy salvation . and this privilege they have who indeed have christ for their advocate . and i put it here in the first place , because all other do depend upon it . priv. 2. secondly , thine advocate , as he pleadeth a price already paid , so , and therefore , he pleads for himself as for thee . we are all concerned in one bottom ; if he sinks we sink , if we sink he sinks . give me leave to make out my meaning . 1. christ pleads the value and virtue of the price of his blood and sacrifice for us : and admit of this horrible supposition , a little for argument's sake , that tho christ pleads the worth of what , as priest , he offereth , yet , the soul , for whom he so pleads , perishes eternally . now where lieth the fault ? in sin ; you say true ; but it is , because there was more virtue in sin to damn , than there was in the blood pleaded by christ , to save : for he pleaded his merit , he put it into the balance against sin , but sin hath weighed down the soul of the sinner to hell , notwithstanding the weight of merit that he did put in against it . now , what 's the result but that the advocate goes down , as well as we , we to hell , and he in esteem ? wherefore , i say , he is concerned with us , his credit , his honour , his glory , and renown , flies all away , if those , for whom he pleads , as an advocate , perish for want of worth , in his sacrifice pleaded : but shall this ever be said of christ , or will it be found , that any , for whom christ , as advocate , pleads , yet perish for want of worth in the price , or of neglect in the advocate to plead it ? no , no , himself is concerned , and that as to his own reputation and honour , and as to the value , and virtue of his blood , nor will he lose these for want of pleading for them concerned in this office. 2. i argue again : christ , as advocate , must needs be concerned in his plea ; for that every one , for whose salvation he advocates , is his own . so then , if he loses , he loses his own , his substance & inheritance . thus if he lose the whole , and if he lose a part , one , any one of his own , he loseth part of his all , and of his fulness : wherefore , we may well think , that christ , as advocate , is concerned , even concerned with his people , and therefore will thoroughly plead their cause . suppose a man should have an horse , tho lame , and a piece of ground , tho somewhat barren ; yet , if any should attempt to take these away , he would not sit still and so lose his own . no , saith he , since they are mine own , they shall cost me five times more than they are worth , but i will maintain my right . i have seen men , sometimes , strongly ingaged in law for that , which , when considered by it self , one would think , was not worth regarding . but when i have asked them , why so concerned for a thing of so little esteem ? they have answered , o! 't is some of that by which i hold a title of honour , or my right to a greater in come , and therefore i will not lose it . why , thus is christ engaged ; what he pleads for , is his own , his all , his fulness ; yea , 't is that by which he holds his royalty , for he is king of saints , rev. 153. joh. 6.37 , 38 , 39. psal. 16.5 , 6. 't is part of his estate , and that by which he holds some of his titles of honour , eph. 5.6 . jer. 51.34 . rom. 11.26 . heb. 2.10 . saviour , redeemer , deliverer and captain , are some of his titles of honour : but , if he loseth any of those , upon whose account he weareth these titles of honour , for want of virtue in his plea , or for want of worth in his blood , he loseth his own ; and not only so , but also part of his royalty ; and does also diminish , and lay a blot upon his glorious titles of honour . and he is jealous of his honour , his honour he will not give to another . wherefore , he will not , ( be not afraid ) he never will leave nor forsake those , who have given themselves unto him , and for whom he is become an advocate with t●e father , to plead their cause : even becau●e thou art one , one of his own , one by whom he holdeth his glorious titles of honour . obj. o but i am but one , and a very sorry one too : and what 's one , specially such an one as i am ? can there be a miss of the loss of such an one ? answ. one and one makes two , and so ad infinitum . christ cannot lose one , but as he may lose more , and so , in conclusion , lose all . but of all that god has given him he will lose nothing , joh. 6.38 , 39. besides , to lose one , would encourage satan , disparage his own wisdom , make him uncapable of giving in , at the day of account , the whole tale to god , of those that he has given him . further , this would dishearten sinners and make them afraid of venturing their cause , and their souls in his hand ; and would , as i said before , either prove his propitiation , in some sense , ineffectual , or else himself defective in his pleading of it . but , none of these things must be supposed . he will throughly plead the cause of his people , mic. 7. execute judgment for them , bring them out to the light , and cause them to behold his righteousness . priv. 3. thirdly , the plea of satan is groundess ; and that 's another privilege . for , albeit thou hast sinned , yet , since christ before has paid thy debt , and also paid for more ; since thou hast not yet run beyond the price of thy redemption ; it must be concluded , that satan wants a good bottom to ground his plea upon , and therefore must , in conclusion , fail of his design . true , there is sin committed , there is a law transgressed ; but there is also a satisfaction for this transgression , and that which super-abounds . so tho there be sin , yet there wants a foundation for a plea. joshua was cloathed with filthy garments , but christ had other garments prepared for him ; change of raiment : wherefore iniquity , as to the charge of satan , vanishes . and the angel answered and said , take away the filthy garments from him , [ this intimates that there was no ground , no sufficient ground for satan's charge ; ] and to him , he said , behold , i have caused thine iniquity to pass from thee , and will cloath thee with change of raiment , josh. 3.4 . now , if there be no ground , no sound and sufficient ground , to build a charge against the child upon , i mean , as to eternal condemnation , for that 's the thing contended for ; then , as i said , satan must fall like lightning to the ground , and be cast over the bar , as a corrupt , and illegal pleader : but this is so , as , in part , is proved already , and will be further made out by that which follows . they that have , indeed , christ to be their advocate are themselves , by virtue of another law , than that against which they have sinned , secured from the charge that satan brings in against them . i granted before that the child of god has sinned , and that there is a law that condemneth for this sin : but here is the thing , this child is removed by an act of grace into , and under another law. for we are not under the law , rom. 6.14 . chap. 8.1 . and so consequently there is now no condemnation for them : wherefore , when god speaketh of his dealing with his , he saith , it shall not be by their covenant , ezek. 16.61 . that is , not by that of the law ; they then being not under the law. what if a plea be commenced against them , a plea for sin , and they have committed sin ; a plea grounded upon the law , and the law takes cognisance of their sin ? yet , i say , the plea wants a good bottom , for that the person , thus accused , is put under another law. hence he says , sin shall not have dominion over you , for you are not under the law. if the child was under the law , satan's charge would be good , because it would have a substantial ground of support , but since the child is dead to the law , gal. 2.16 . and that also dead to him ; for both are true , as to condemnation , rom. 7.6 . how can it be that satan should have a sufficient ground for his charge , tho he should have matter of fact , sufficient matter of fact , that is sin ? for by his change of relation , he is put out of the reach of that law. there is a woman , a widow , that oweth a sum of money , and she is threatned to be sued for the debt ; now what doth she , but marrieth ; so , when the action is commenced against her as a widow , the law finds her a married woman ; what now can be done ? no●hing to her , she is not who she was , she is delivered from that state by her marriage . if any thing be done , it must be done to her husband . but , if satan will sue christ , for my debt , he oweth him nothing : and , as for what the law can claim of me , while i was under it , christ has delivered me by redemption , from that curse , being made a curse for me , gal. 3.13 . now , the covenant into which i am brought , by grace , by which also i am secured from the law , is not a law of sin and death , as that is from under which i am brought , rom. 8.2 . but a law of grace and life ; so that satan cannot come at me , by that law and by grace , i am by that secured also from the hand , and mouth and sting of all other : i mean still as to an eternal concern . wherefore god saith , if we break his law , the law of works , he will visit our sin with a rod , and our iniquity with stripes , but his covenant , his new covenant , will he not break , psal. 89.30 , 31 , 32 , 33 , 34 , 35 , 36 , 37. but will still keep close to that , and so secure us from eternal condemnation . christ also is made the mediator of tha covenant , and therefore an advocate by that : for his priestly office , and advocateship are included by his mediation . wherefore , when satan pleads by the old , christ pleads by the new covenant , for the sake of which , the old one is removed . in that he saith , a new covenant , he hath made the first old ; now , that which decayeth and waxeth old , is ready to vanish away , heb 8.13 . so then , the ground of plea is with jesus christ , and not with our accuser . now what doth christ plead , and what is the ground of his plea ? why , he pleads for exemption and freedom from condemnation , tho by the law of works , his children have deserved it : and the ground for this his plea , as to law , is , the matter of the covenant it self . for thus it runs , for i will be merciful to their vnrighteousness , and their sins and iniquities will i remember no more , ver . 12. now here is a foundation , a foundation in law , for our advocate to build his plea upon ; a foundation in a law not to be moved , or removed , or made to give place , as that is forced to do , upon which satan grounds his plea ●gainst us . men , when they plead before a judge , use to plead matter of law. now , suppose there is an old law in the realm by which men deserve to be condemned to death ; and there is a new law in this realm , that secureth men from that condemnation , which belongs to them by the old ; and suppose also that i am compleatly comprehended by all the provisoes of the new law , and not , by any tittle thereof , excluded from a share therein : and suppose again , that i have a brangling adversary that pursues me by the old law , which yet cannot in right touch me , because i am interested in the new ; my advocate also is one that pleads by the new law , where only there is a ground of plea : shall not now mine adversary feel the power of his plea to the delivering of me , and the putting of him to shame ? yes verily , specially since the plea is good , the judge just ; nor can the enemy find any ground for a demurr to be put in against my present discharge in open court , and that by proclamation : specially since my advocate has also , by his blood , fully satisfied the old law , that he might establish the new , heb. 10 9 , 10 , 11 , 12. priv. 4. fourthly , since that which goeth before is true , it follows , that he that entereth his plea against the children must needs be overthrown . for always , before just judges 't is the right that taketh place . judge the right , o lord. said david , or let my sentence come forth from thee , according to the law of grace . and he that knows what strong ground , or bottom our advocate has for his pleadings , and how satan's accusations are without sound foundation , will not be afraid , he speaking in christ , to say , i appeal to god almighty , since christ is my advocate by the new law , whether i ought to be condemned to death and hell for what satan pleads against me by the old. satan urgeth that we have sinned , but christ pleads to his propitiatory sacrifice , and so satan is over-thrown . satan pleads the law of works , but christ pleads the law of grace : further , satan pleads , the justice and holiness of god against us : & there , the accuser is overthrown again . and to them christ appeals , and his appeal is good , since the law testifies to thes sufficiency of the satisfaction that christ has made thereto by his obedience , rom. 3.22 , 23. & also , since by another covenant god himself has given us to jesus christ , & so delivered us from the old. wherefore you read nothing as an effect of satans pleading against us , but that his mouth is stopp'd ; as appears by the 3. of zechariah , and that he is cast ; yea cast down , as you have it in the 12. of the revelations . indeed when god admits not , when christ wills not to be an advocate , and when satan is bid stand at the right hand of one accused , psal. 109.6 , 7. to inforce , by pleading against him , the things charged on him by the law ; then he can prevail , prevail for-ever against such a wretched one : but , when christ stands up to plead , when christ espouses this or that man's cause ; then satan must retreat , then he must go down . and this necessarily flows from the text , we have an advocate , a prevailing one , one that never lost cause , one that always puts the childrens enemy to the rout before the judgment-seat of god. this therefore is another privilege that they have , who have jesus christ for their advocate : their enemy must n●eds be overthrown , because both law and justice is on the other side . priv. 5. fifthly , thine advocate has pity for thee , and great indignation against thine accuser : and these are two excellent things . when a lawyer hath pity for a man , whose cause he pleadeth , it will ingage him much ; but when he has indignation also against the man's accuser , this will yet engage him more . now , christ has both these , and that not of humour , but by grace , and justice ; grace to us , and justice to our accuser . he came down from heaven that he might be a priest , and returned thither again , to be priest and advocate for his : and in both these offices , he levelleth his whole force and power against thine accuser . for this cause was the son of god manifest , that he might destroy the works of the devil , joh. 3.8 . cunning men will , if they can , entertain such an one to be their advocate , who has a particular quarrel against their adversary : for thus , think they , he that is such , will not only plead for me , but for himself , and to right his own wrongs also , and , since ( if it be so , and it is so here ) my concerns and my advocate 's are interwoven , i am like to fare much the better , for the anger that is conceived in his heart against him . and this , i say , is the childrens case ; their advocate , counteth their accuser his greatest enemy , and waiteth for a time to take vengeance , and he usually then takes the opportunity , when he has ought to do for his people against him . hence he says , the d●y of vengeance is in my heart and the year of my redeemed is come , isa. 63.3 , 4. i do not say that this revenge of christ , is , as oft times is a mans , of spite , prejudice , or other irregular lettings out of passions ; but it ariseth from righteousness and truth . nor can it be , but that jesus must have a desire to take vengeance on his enemy and ours , since holiness is in him , to the utmost bounds of perfection . and i say again , that in all his pleading , as an advocate , as well as in his offering as a priest , he has a hot and flaming desire and design to right himself upon his foe and ours . hence he triumphed over him , when he died for us upon the cross , and designed the spoiling of his principality , while he poured out his blood for us before the face of god , col. 2.14 , 15. we then have this advantage more , in that christ is our advocate , our enemy is also his , and the lord jesus counts him so . priv. 6. sixthly , as thine advocate , so thy judge holdeth thine accuser for his enemy also . for it is not of love to righteousness and justice that satan accuseth us to god , but that he may destroy the workmanship of god. wherefore he also fighteth against god , when he accuseth the children . and this thy father knows right well : he must therefore needs distinguish between the charge , and the mind that brings it : specially when what is charged upon us is under the gracious promise of a pardon ( as i have shewed it is . ) shall not the judge then hear his son , ( for our advocate is his son ) in the cause of one that he favours , and that he justly can against an enemy , who seeks his dishonour , and the destruction of his eternal designs of grace ? a mention of the judges son , goes far with country-men , and great striving there is , with them , who have great enemies and bad causes , to get the judges son to plead ; promising themselves that the judge is as like to hear him , and to yield a verdict to his plea , as to any other lawyer . but what now shall we say concerning our judge's son , who takes part , not only with his children , but with him , and with law and justice , in pleading against our accuser ? yea , what shall we say when both judge , and advocate and law are all bent to make our persons stand and escape , whatever , and how truly soever the charge and accusation is , by which we are assaulted of the devil . and yet , all this is true , wherefore here is another privilege of them that have jesus for their advocate . priv. 7. seventhly , another privilege that they have , who have jesus christ for their advocate , is , that he is undaunted and of a good courage , as to the cause which he undertakes : for that 's a requisite qualification for a lawyer , to be bold and undaunted in a man's cause : such an one is coveted , especially by him that knows he has a brazen-faced antagonist . wherefore he saith that he will set his face like a flint , isa. 50.5 , 6 , 7. when he stands up to plead the cause of his people . lawyers , of all men , need this courage , and to be above others men of hard fore-heads , because of the affronts that sometimes they meet with , be their cause never so good , in the face , sometimes , of the chief of a kingdom . now christ is our lawyer and stands up to plead , not only sometimes , but always for his people , before the god of gods , and that not in a corner , but while all the host of heaven stands by both on the right hand and on the left. nor is it to be doubted , but that our accuser brings many a sore charge against us , into the court : but , however , we have an advocate that is valiant and courageous : one that will not fail nor be discouraged till he has brought judgment into victory . hence john inserts his name , saying , if any man sin , we have an advocate with the father , jesus christ. men love to understand a man , before they commit their cause unto him , to wit , whether he be fitly qualified for their business . well , here 's an advocate propounded ; an advocate to plead our cause against our foe . but what is he ? what 's his name ? is he qualified for my business ? the answer is , 't is jesus christ. how ! jesus christ ! what , that old friend of publicans and sinners ! jesus christ ! he used never to fail , he used to set his face like a flint against satan , when he pleadeth the cause of his people . is it jesus christ , says the knowing soul , then he shall be mine advocate ? for my part , i have often wondred , when i have considered , what sad causes jesus christ sometimes takes in hand , and for what sad souls he sometimes pleads with god his father ; he had need of a face as hard as flint , else how could he bear up in that work , in which , for us , sometimes he is employed . a work enough to make angels blush some , indeed , will lightly put off this , and say , it is his office , but i say , his office notwithstanding , the work in it self is hard , exceeding hard ; when he went to die , had he not despised the shame , he had turned his back upon the cross , and left us in our blood : and now it is his turn to plead , the case would be the same , only he can make argument upon that , which to us seems to yield no argument at all , to take courage to plead for a joshua , for a joshua cloathed , cloathed with filthy garments . he , saith he , that is ashamed of me and my words in this adulterous generation , of him will i be ashamed , &c. mark 8.38 . hence it follows that christ will be ashamed of some , but why not ashamed of others ? it is not because their cause is good , but because they are kept from denying of him professedly ; wherefore , for such , he will force himself and will set his face like a flint , and will , without shame , own , plead , and improve his interest with god for them , even for them , whose cause is so horribly bad and gross , that themselves do blush while they think thereof . but what will not love do ? what will not love bear with ? and what will not love suffer ? of all the offices of jesus christ , i think this tryeth him as much as any . true , his offering himself in sacrifice , tryed him greatly , but that was but for a while ; his grapling as a captain with the curse and death and hell tryed him much , but that also was but for a while : but this office of being an advocate , tho it meeteth not with such sudden depths of trouble , yet , what it wants in shortness it may meet with in length of time . i know christ being raised from the dead , dies no more . yet he has not left off , tho in heaven , to do some works of service for his saints on earth : for there he pleads as an advocate , or lawyer for his people , heb. 8.1 , 2. and let it be , that he has no cause of shame , when he standeth thus up to plead for so vile a wretch as i , who have so vilely sinned ; yet i have cause to think , that well he may , and to hold my hands before my face for shame : and to be confounded with shame , while he , to fetch me off from condemnation for my transgressions , sets his face like a flint to plead for me , with god , and against my accuser . but thus much for the seventh privilege that they have by christ , who have him for their advocate . priv. 8. eightly , another privilege that they have , who have jesus christ to be their advocate , is this ; he is always ready , always in court , always with the judge , then and there to oppose , if our accuser comes , and to plead against him what is pleadable for his children . and this the text implies , where it saith , we have an advocate with the father : always with the father . some lawyers , tho they are otherwise able and shrewd , yet not being always in court , and ready , do suffer their poor clients to be baffled and nonsuited by their advesary ; yea it so comes to pass , because of this neglect , that a judgment is got out against them , for whom they have undertaken to plead , to their great perplexity and damage . but no such opportunity can satan have of our advocate , for he is with the father , always with the father ; as to be a priest , so to be an advocate : we have an advocate with the father . it is said of the priests , they wait at the altar , and that they give attendance there , 1 cor. 9.13 . also of the magistrate , that , as to his office , he should attend continually on this very thing . and as these , so christ , as to his office of an advocate , attends continually upon that office with his father , rom. 13.6 . we have an advocate with the father ; always with the father . and truly such an advocate becomes the children of god , because of the vigilancy of their enemy : for 't is said of him , that he accuseth us day and night , rev. 12.10 . so unweariedly doth he both seek and pursue our destruction . but behold , how we are provided for him , we have an advo●ate with the father . if he comes a-days , our advocate is with the father ; if he comes a-nights , our advocate is with the father . thus then is our advocate ready to put check to satan , come he when he will , or can , to accuse us to the father . wherefore these two texts are greatly to be minded ; one of them for that it shews us the restlessness of our enemy , the other for that it shews us the diligence of our advocate . that also in the hebrews shews us the carefulness of our advocate , where it saith , he is gone into heaven , now to appear in the presence of god for us , heb. 9.24 . now , just the time present . now , the time always present : now , let satan come when he will. nor is it to be omitted , that this word , that thus specifies the time , the present time , doth also conclude it to be that time in which we are imperfect in grace , in which we have many failings , in which we are tempted and accused of the devil to god : this is the time , and in it , and every whit of it , he now appeareth in the presence of god for us . o the diligence of our enemy ! o the diligence of our friend , the one against us , the other for us , and that continually . if any man sin , we have an advocate with the father , jesus christ the righteous . this then , that jesus christ is always an advocate with the father for us , and so continually ready to put a check to every accusation that satan brings into the presence of god against us , is another of the privileges that they have , who have jesus christ for their advocate . priv. 9. ninthly , another privilege that they have , who have jesus christ to be their advocate , is this , he is such an one that will not by bribes , by flattery nor fair pretences , be turned aside from pursuing of his clients business . this was the fault of lawyers in old time , that they would wrest judgment for a bribe : hence the holy one complained , that a bribe did use to blind the eyes of the wise , and pervert the judgment of the righteous , 1 sam. 12.3 . amos 5.12 . deut. 16.19 . there are three things in judgment , that a lawyer must take heed of : one is the nature of the offence , the other is the meaning , and intendment of the law-makers , and a third is to plead for them in danger without respect to affliction or reward . and this is the excellency of our advocate , he will not , cannot be byassed to turn aside from doing judgment . and this the apostle intendeth when he calleth our advocate , jesus christ the righteous . we have an advocate with the father , jesus christ the righteous . or as another prophet calls him , to wit , the just lord , one that will do no iniquity , that is , no unrighteousness , in judgment , zeph. 3.5 . he will not be provoked to do it , neither by the continual sollicitations of thine enemy , nor by thy continual provocations , wherewith , by reason of thy infirm condition , thou dost often tempt him to do it . and remember , that thy advocate pleads by the new covenant , and thine adversary accuses by the old ; and again remember that the new covenant is better and more richly provided with grounds of pleading for our pardon and salvation , than the old can be with grounds for a charge to be brought in by the devil against us , suppose our sin be never so heinous . 't is a better covenant , established upon better promises . now put these two together ; namely that jesus christ is righteous , and will not swerve in judgment : also that he pleads for us by the new law , with which satan hath nothing to do , nor ( had he ) can he by it , bring in a plea against us , jer. 31.29 , 30 , 31 , 32 , 33 , 34. ezek. 36.25 , 26 , 27 , 28 , 29 , 30. heb. 8.8 , 9 , 10 , 11 , 12 , 13. because that law in the very body of it , consists in free promises of giving grace unto us , and of an everlasting forgiveness of our sin. o children your advocate will stick to the law ▪ to the new law , to the new and everlasting covenant , and will not admit that any thing should be pleaded by our foe , that is inconsistent with the promise of the gift of grace , and of the remission of all sin. this therefore is another privilege that they are made pertakers of who have jesus christ to be their advocate . he is just , he is righteous , he is jesus christ the righteous . he will not be turned aside to judge awry , either of the crime , the law , or for favour or affection . nor is there any sin , but what is pardonable , committed by those that have chosen jesus christ to be their advocate . priv. 10. tenthly , another privilege that they have , who have jesus christ to be their advocate , is this , the father has made him , even him that is thine advocate , the vmpire and judge in all matters that have , do or shall fall out 'twixt him and us . mark this well . for when the judge himself , before whom i am accused , shall make mine advocate the judge of the nature of the crime , for which i am accused , and of matter of law , by which i am accused , to wit , whether it is in force against me , to condemnation , or whether , by the law of grace , i am set free : ( specially , since before my advocate has espoused my cause , promised me deliverance , and pleaded my right to the state of eternal life ) must it not now go well with me ? yes , verily . the judge then making thine advocate the judg● , for he hath committed all judgment unto the son , joh. 5.22 . hath done it also for thy sake , who hast chosen him to be thine advocate . 't was a great thing that happened to israel , when joseph was become their advocate , and when pharoah had made him a judge : thou , says he , shall be over my house , and according to thy word shall all my people be ruled . see , i have set thee over all the land of egypt ; and without thee shall no man lift up his hand or foot in all the land of aegypt : only in the throne , i will be greater than thou , gen. 41.39 , 40 , 44. joseph in this was a type of christ , and his goverment here , of the government of christ for his church . kings seldom make a man's judge his advocate ; they seldom leave the issue of the whole affair to the arbitration of the poor man's lawyer . but , when they do , methinks it should even go to the hearts desire of the client , whose the advocate is : specially when , as i said before , the cause of the client is become the concern of the advocate ; and that they are both wrapt up in the self same interest ; yea , when the judge himself also i● therein concerned : and yet thus , it is with that soul who has jesus christ for his advocate . what sayst thou poor heart to this ? the judge , to wit , the god of heaven , has made thy advocate arbitrator in thy business : he is to judge , god has referred the matter to him , and he has a concern in thy concern , an interest in thy good speed . christian man , dost thou hear ? thou hast put thy cause into the hand of jesus christ , and hast chosen him to be thine advocate to plead for thee before god and against thy adversary ; and god has referred the judgment of that matter to thy advocate ; so that he has power to determine the matter . i know satan is not pleased with this , he had rather things should have been referred to himself , and then woe had been to the child of god : but , i say , god has referred the business to jesus christ , has made him vmpire , and judge in thine affair . art thou also willing that he should decide the matter ? canst thou say unto him as david , judge me , and plead my cause , o lord , psal. 43.1 . o the care of god towards his people , and the desire of their welfare . he has provided them an advocate , and he has referred all causes , and things , that may by satan be objected and brought in against us , to the judgment and sentence of christ our advocate . but , to come to a conclusion for this , and therefore , priv. 11. eleventhly , the advantage that he has , that has the lord jesus for his advocate , therefore is very great . thy advocate has the cause , has the law , has the judge , has the purse , and so consequently has all that is requisite for an advocate to have . since together with these , he has heart , he has wisdom , he has courage , and loves to make the best improvement of his advantages , for the benefit of his client . and that which adds to all , is , he can prove the debt paid , about which satan makes such ado ; a price given for the ramsom of my soul , and for the pardon of my sins . lawyers do use to make a great matter of it , when they can prove , that that very debt is paid , for which their client is sued at the law. now this christ jesus himself is witness to : yea , he himself has paid it , and that out of his own purse , for us , with his own hands , before and upon the mercy-seat according as the law requireth , lev. 16.13 , 14 , 15. heb. 9.11.14.15 , 16 , 23 , 24. what then can accrue to our enemy , or what advantage can he get by his thus vexing and troubling of the children of the most high ? certainly nothing , but , as has been said already , to be cast down . for the kingdom of our god , which is a kingdom of grace , and the power of his christ will prevail . sampson's power lay in his hair , but christ's power , his power to deliver us from the accusation and charge of satan , lieth in the worth of his undertakings . and hence it is said again and they overcame him by the blood of the lamb , rev. 12.10 , 11 , 12. and he was cast out , and down . and thus much for the privileges that those are made pertakers of who have jesus christ to be their advocate . i come now to the sixth & last thing , which is , to shew you , what necessity there is that christ should be our advocate . that christ should be a priest to offer sacrifice , a king to rule , and a prophet to teach , all seeing men acknowledge , is of necessity ; but , that he should be an advocate , a pleader for his people , few see the reason of it . but he is an advocate , and as an advocate , has a work and imploy distinct from his priestly , kingly , of prophetical office : john says , he is our advocate , and signifieth also the nature of his work as such , in that very place , where he asserteth his office. as also i have shew'd you in that which goes before : but , having already shewed you the nature , i will now shew you the necessity of this office. first , it is necessary , for the more full and ample vindication of the justice of god , against all the cavils of the infernal spirits . christ died on earth , to declare the justice of god to men , in his justifying of the ungodly . god standeth upon the vindication of his justice , as well as upon the act thereof : hence the holy ghost , by the prophets and apostles , so largely disputeth for the vindication thereof , rom. 3.24 . isa. jer. mal. while it asserteth the reality of the pardon of sin , the justification of the unworthy , and their glorification with god , rom. 3. chap. 4. chap. 8. gal. 3 and 4. i say , while it disputeth the justness of this high act of god , against the cavils of implacable sinners . now the prophets and apostles in those disputes by which they seek to vindicate the justice of god , in the salvation of sinners , are not only ministers of god to us , but advocates for him : since , as elihu has it , they speak on god's behalf , job 36.2 . or , as the margent has it , i will shew thee that there are yet words for god ; words to be spoken , and pleaded against his enemies , for the justification of his actions . now , as it is necessary , tha● there should be advocates , for god on earth , to plead for his justice and holiness , while he saveth sinners , against the cavils of an ungodly people ; so it is necessary that there should be an advocate also in heaven , that may there vindicate the same justice and holiness of god , from all those charges that the fallen angels are apt to charge it with , while it consenteth that we , tho ungodly , should be saved that the fallen angels are bold enough to charge god , to his face , with vnjustness of language , is evident in the first and second of job : and , that they should not be as bold to charge him with unjustness of actions , nothing can be shewed to the contrary : further , that god seeks to clear himself of this unjust charge of satan , is as manifest ; for all the troubles of his servant job were chiefly for that purpose : and why he should have one also in heaven , to plead for the justness of his doings , in the forgiveness and salvation of sinners , appears also as necessary , even because there is one , even an advocate with the father , or on the father's side , seeking to vindicate his justice , while he pleadeth with him , for us , against the devil and his objections . god is wonderfully pleased with his design in the saving of sinners ; it pleases him at the heart : and since he also is infinitely just , there is need , that an advocate should be appointed to shew , how in a way of justice , as well as mercy , the sinner may be saved . the good angels did not at first see so far into the mysteries of the gospel of the grace of god , but that they needed further light therei● , for the vindication of their lord , as servants : wherefore they yet did pry , and look narrowly into it further , and also bowed their heads and hearts to learn yet more , by the church , of the manifold wisdom of god , 1 pet. 1.12 . eph. 3.9 , 10. and if the standing angels were not yet , to the utmost , perfect in the knowledge of this mistery , ( and yet surely they must know more thereof , than those that sell could do , ) no wonder if those devils , whose emnity could not but animate their ignorance , made , and do make their c●vils against justice , insinuating that it is no● impartial and exact , because it , as it is just , justifieth the ungodly . that satan will quarrel with god , i have shewed you , and that he will also dispute against his works with the holy angels , is more than intimated by the apostle jude , jude 9. and why not quarrel with , and accuse the justice of god as unrighteous for consenting to the salvation of sinners ? since his best qualifications are most profound and prodigious attempts , to dethrone the lord god of his power and glory . nay all this is evident since we have an advocate with the father , jesus christ the righteous . and again , i say , 't is evident that one part of his work , as an advocate , is to vindicate the justice of god , while he pleadeth for our salvation ; because he pleadeth a propitiation . for a propitiation respecteth god , as well as us , the appeasing of his wrath and the reconciling of his justice to us , as well as the redeeming of us from death and hell. yea it therefore doth the one , because it doth the other . now if christ , as an advocate , pleadeth a propitiation with god , for whose conviction doth he plead it ? not for god's , for he has ordained it , allows it , and gloriously acquiesces therein , because he knoweth the whole virtue thereof . it is therefore for the conviction of the fallen angels , and for the confounding of all those cavils that can be invented and objected against our salvation , by those most subtil , and envious ones . but , secondly , there is matter of law to be objected and that both against god and us . at least there seems to be so , because of the sanction that god has put upon the law , and also , because we have sinned against it . god has said in the day thou eatest thereof , thou shalt surely die ; and , the soul that sinneth it shall die . god also standeth still upon the vindication of his justice , he also saveth sinners . now , in comes our accuser , and chargeth us of sin , of being guilty of sin , because we have transgressed the law. god also will not be put out of his way and steps of grace to save us , also he will say he is just and righteous still . i , but these are but say-soes , how shall this be proved ? why , now here is room for an advocate that can plead to matter of law , that can preserve the sanction of the law , in the salvation of the sinner . he shall magnifie the law and make it honourable , isa. 42.21 . the margent saith , and make him honourable . that is , he shall save the sinner and preserve the holiness of the law and the honour of his god. but who is this that can do this ? it is the servant of god , saith the prophet , ver . 1. ver . 13. the lord , a man of war , but how can this be done by him ? the answer is , it shall be done , for god is well pleased for his righteousness sake . for 't is by that that he magnifies the law and makes his father honourable . that is , he as a publick person , comes into the world , under the law , fulfils it , and having so done , he gives that righteousness away ; for he , as to his own person , never had need thereof : i say he gives that righteousness to those that have need , to those that have none of their own , that righteousness might be imputed to them . this righteousness then he presenteth to god for us , and god , for this righteousness sake , is well-pleased that we should be saved , and for it can save us , and secure his honour , and preserve the law in its sanction . and this christ pleadeth against satan as an advoca●e with the father for us . by which he vindicates his fathers justice , holdeth t●e child of god , notwithstanding his sins , in a state of justification , and utterly overthroweth and confoundeth the devil . for christ , in pleading thus , appeals to the law it self . if he has not done it justice . saying , most mighty law , what command of thine have i not fulfilled ? what demand of thine have i not fully answered ? where is that jot , or tittle of the law that is able to object against my doings , for want of satisfaction ? here the law is mute , it speaketh not one word , by way of the least complaint , but rather testifies of this righteousness that it is good and holy , rom. 3.22 , 23 rom. 5.15 , 16 , 17 , 18 , 19. now then , since christ did this as a publick person , it follows , that others must be justified thereby . for that was the end , and reason of christ's taking upon him to do the righteousness of the law. nor can the law object against the equity of this dispensation of heaven . for why might not that god who gave the law his being and his sanction , dispose as he pleases , of the righteousness which it commendeth ? besides , if men be made righteous , they are so , and if by a righteousness which the law commendeth , how can fault be found with them by the law ? nay , it is witnessed to by the law and the prophets , who consent , that it should be unto all and upon all them that believe , for their justification , rom. 3.20 , 21. and , that the mighty god suffereth the prince of the devils to do with the law what he can , against this most wholesome and godly doctrine , it is , to shew the truth , goodness and permanency thereof . for this is as who should say , devil do thy worst . when the law is in the hand of an easie pleader , tho the cause that he pleadeth be good , a crafty opposer may overthrow the right , but here is the salvation of the children in debate , and whether it can stand with law and justice . the opposer of this is the devil , his argument against it is the law , he that defends the doctrine , is christ , the advocate , who , in his plea , must justifie the justice of god , defend the holiness of the law , and save the sinner from all the arguments , pleas cavils , stops and demurrs , that satan is able to put in against it . and this he must do fairly , righteously , simply , pleading the voice of the self-same law for the justification of what he standeth for , which satan pleads against it . for , tho it is by the new law that our salvation comes , yet by the old law , is the new law approved of , and the way of salvation thereby , by it consented to . this shews therefore that christ is not ashamed to own the way of our justification and salvation , no not before men and devils : it shews also that he is resolved to dispute and plead for the same , tho the devil himself shall oppose it . and , since our adversary pretends a plea in law against it , 't is meet , that there should be an open hearing before the judge of all about it : but for as much as we neither can nor dare appear to plead for our selves , our good god has thought fit we should do it by an advocate : we have an advocate with the father , jesus christ the righteous . this therefore is the second thing that shews the need that we have of an advocate ; to wit , our adversary pretends that he has a plea in law against us , and that by law we should be otherwise disposed of than to be made possessors of the heavenly kingdom . but , thirdly , there are many things relating to the promise to our life , and to the threatnings that minister matter of question and doubt ; and give the advantage of objections unto him that so eargerly desireth to be putting in cavils against our salvation ; all which it hath pleased god to refel by jesus christ our advocate . 1. there are many things relating to the promises , as to the largeness and straitness of words , as to the freeness and conditionality of them , which we are not able so well to understand ; and therefore , when satan dealeth with us , about them , we quickly fall to the ground before him ; we often conclude that the words of the promise , are too narrow and strait to comprehend us , we also think verily that the conditions of some promises do utterly s●ut us out from hope of justification and life . but our advocate who is for us , with the father , he is better acquainted with , and learned in this law , than to bafled out with a bold word or two , isa. 50.4 . or with a subtil piece of hellish sophistication . he knows the true purport , intent , meaning , and sense of every promise , and piece of promise , that is in the whole bible , and can tell how to plead it , for advantage , against our accuser ; and doth so : and i gather it not only from his contest with satan for joshua , zech. 3. and from his conflict with him in the wilderness , mat. 4. and in heaven , rev. 14. but also from the practice of satan's emissaries here . for what his angels do , that doth he . now there is here nothing more apparent , than that the instruments of satan do plead against the church , from the pretended intricacy , ambiguity , and difficulty of the promise , whence i gather , so doth satan before the tribunal of god , but there we have one to match him , we have an advocate with the father , that knows law and judgment better than satan , and statute and commandment , better than all his angels : and by the verdict of our advocate , all the words , and limits , and extensions of words , with all conditions of the promises , are expounded and applyed . and hence it is , that it sometimes falleth so out , that that very promise that we have thought could not reach us to comfort us by any means , has at another time swallowed us up with joy unspeakable : christ the true prophet has the right understanding of the word , as an advocate , has pleaded it before god against satan , and having overcome him at the common law , he hath sent to let us know it by his good spirit , to our comfort , and the confusion of our enemy . again , 2. there are many things relating to our lives , that minister to our accuser , occasions of many objections against our salvation ; for , besides our daily infirmities , there are in our lives , gross sins ; many horrible backslidings ; also we oft-times suck and drink in many abominable errors and deceitful opinions , of all which satan accuseth us before the judgment-seat of god , and pleadeth hard , that we may be damned forever for them . besides , some of these things are done after light received , against present convictions and disswasions to the contrary , against solemn engagement to amendment , when the bonds of love were upon us , jer. 2.20 . these are crying-sins , they have a lo●d voice in themselves against us , and g●ve to satan great advantage and boldness to sue for our destruction before the bar of god. nor doth he want skill to aggravate , and to comment profoundly upon all occasions , and circumstances that did attend us , in these our miscarriges ; to wit , that we did it without a cause , also when we had , had we had grace to have used them , many things to have helpt us against such sins , and to have kept us clean and upright . there is also a sin unto death , 1 joh. 5. and he can tell how to labour , by argument and slight of speech , to make our transgressions not only to border upon , but to appear in the hue , shape , and figure of that , and thereto make his objection against our salvation . he often argueth thus with us , and fastneth the weight of his reasons upon our consciences , to the almost utter destruction of us , and the bringing of us down to the gates of despair , and utter destruction : the same sins with their aggravating circumstances , as i said , he pleadeth against us at the bar of god : but there he meeteth with jesus christ our lord , and advocate , who entereth his plea against him , unravels all his reasons and arguments against us , and shews the guile and falshood of them ; he also pleadeth as to the nature of sin , as also to all those high aggravations , and proveth that neither the sin in it self , nor yet as joined with all its advantageous circumstances , can be the sin unto death , col. 2.19 . because we hold the head , and have not made ship-wrack of faith , 1 tim. 1.19 . but still as david and solomon , we confess and are sorry for our sins . thus , tho we seem , through our falls , to come short of the promise with peter , heb. 4.3 . and leave our transgressions as stumbling blocks to the world with solomon , and minister occasion of a question of our salvation among the godly : yet our advocate fetches us off before god , and we shall be found safe ( and in heaven at last ) by them in the next world , who was afraid they had lost us in this . but all these points must be managed by christ for us , against satan , as a lawyer , an advocate ; who to that end , now appears in the presence of god for us : and wisely handleth the very crisis of the word , and of the failings of his people , together with all those nice and critical juggles by which our adversary laboureth to bring us down , to the confusion of his face . 3. there is also the threatnings that are annexed to the gospel ; and they fall now under our consideration . they are of two sorts , such as respect those who altogether neglect and reject the gospel , or those that profess it , yet fall in , or from that profession thereof . the first sort of threatning cannot be pleaded against the professors of the gospel as against those that never profess'd it . wherefore he betaketh himself to manage those threatnings against us that belong to those that have professed and that have fallen in , or from that profession , psal. 109.6 . joshua fell in it , zech. 3.1 , 2. judas fell from it . and the accuser stands at the right hand of them both to resist them before the judgment of god. to resist them by pleading the threatnings against them . to wit , that god's soul should have no pleasure in ●hem , [ if any man draws back my soul shall have no pleasure in them . ] here 's a plea for satan , both against one and t'other , they are both apostatized , both drawn back , and he is subtil enough to manage it . ay but , satan , here is also matter sufficient for a plea for our advocate against thee , for as much as the next words distinguish betwixt drawing back , and drawing back unto perdition ; every one that draws back doth not draw back unto perdition , heb. 10.38 , 39. some of them draw back from , and some in the profession of the gospel . judas drew back from , and peter in the profession of his faith : wherefore judas perishes , but peter turns again , because judas drew back unto perdition , but peter yet believed to the saving of the soul. nor doth jesus christ when he seeth 't is to no boot , at any time step in to endeavour to save the soul. wherefore , as for judas for his backsliding from the faith , christ turneth him up to satan , and leaveth him in his hand . saying , when he shall be judged let him be condemned , and let his prayer become sin , psal. 109.7 . but he will not serve peter so , the lord will not leave him in his hand , nor condemn him when he is judged , psal. 37.33 . he will pray for him before , and plead for him after he hath been in the temptation , and ●o secure him by virtue of his advocation , from the sting and lash of the threatning , that ●s made against final apostacy . but , fourthly , the necessity of the advocate 's office of jesus christ appears namely in this , to plead about the judgments , distresses , afflictions and troubles that we meet withal in this life for our sins . for though by virtue of his office , christ fully takes us off from the condemnation that the unbelievers go down ●o , for their sins : yet he doth not thereby exempt us from temporal punishments , for we see and feel , that they daily overtake us . but for the proportioning of the punishment or affliction , for transgression , seeing that comes under the sentence of the law , 't is fit that we should have an advocate that understands both law and judgment to plead for equal distribution of chastisement , according , i say , as the law of grace : and this the lord jesus doth . suppose a man for transgression , be indicted at the assizes : his adversary is also full of malice , and would have him punished sorely , beyond what by the law is provided for such offence . and he pleads that the judge will so afflict and punish as he in his malicious mind desireth . but the man has an advocate there : and he enters his plea against the cruelty of his clients accuser : saying , my lord , it cannot be as our enemy would have it . the punishment for these transgressions are prescribed by that law that we here ground our plea upon . nor may it be declined to satisfie his envy , we stand here upon matters of law , and appeal to the law. and this is the work of our advocate in heaven . punishments for the sin of the children , come not headlong , not without measure , as our accuser would have them ; nor yet as they fall upon those , who have none to plead their cause : hath he smote the children according to the stroke wherewith he hath smitten others ? no , in measure when it shooteth forth , ( or seeks to exceed due bounds ) thou wilt debate with it : he stayeth his rough wind in the day of his east wind , isa. 27.7 , 8 , 9. thou wilt debate with it ; enquiring and reasoning by the law , whether the shootings forth of the affliction ( now going out for the offence committed ) be not too strong , too heavy , too hot , and of too long a time admitted to distress and break the spirit of this christian. and if it be , he applies himself to the rule , to measure it by , he fetches forth his plum-line , and sets his plum-line in the middest of his people , amos 7.7 , 8. isa. 28.17 . and lays righteousness to that , and willnot suffer it to go further ; but according to the quality of the transgression , and according to the terms , bounds , limits and measures which the law of grace admits : so shall the punishment be . satan often saith of us , when we have sinned , as abishai said of shimei after he had cursed david , shall not this man die for this ? 2 sam 19.21 . but jesus our advocate answers as david , what have i to do with thee , o satan , thou this day art an enemy to me : thou seekest for a punishment for the transgressions of my people , above what is allotted to them by the law of grace under which they are , and beyond what their relation that they stand in to my father and my self , will admit . wherefore as advocate , be pleadeth against satan when he brings in against us a charge for sins committed , for the regulating of punishments both as to the nature , degree and continuation of punishment . and this is the reason why , when we are judged , we are not condemned , but chastened , 1 cor. 1● . 32 . that we shouldnot be condemned with the world. hence david says , the lord had not given him over to the will of his enemy , psal. 27.12 . and again , the lord hath chastned me sore , but he hath not given me over unto death , psal. 118.18 . satan's plea was , that the lord would give david over to his will , and to the tyranny of death . no says our advocate , that must not be , to do so would be an affront to the covenant under which grace has put them ; that would be to deal with them by a covenant of works under which they ar● not . there is a rod for children , an● stripes for those of them that transgress this rod is in the hand of a father , and mus● be used according to the law of that relation not for the destruction , but correction o● the children : not to satisfie the rage of satan , but to vindicate the holiness of my father . not to drive them further from , but to bring them nearer to their god. but , fifthly , the necessity of the advocateship of jesus christ is also manifest in this , for that there is need of one to plead the efficacy of old titles to our eternal inheritance , when our interest thereunto seems questionable by reason of new transgressions . that god's people may by their new and repeated sins , as to reason at least , indanger their interest in the eternal inheritance , is manifest by such groanings of theirs as these , why dost thou cast me off ? psal. 43.2 . psal. 51.11 . cast me not away f●om thy presence , psal. 60.1 . and o god , why hast thou cast us off forever ? psal. 74.1 . yet i find in the book of leviticus , that tho any of the children of israel should have sold , morgaged or made away with their inheritance , they did not thereby utterly make void their title to an interest therein , but it should again return to them , and they again enjoy the possession of it in the year of jubilee . in the year of jubilee , saith god , you shall return every man to his possession . the land shall not be sold for ever , not be quite cut off , for the land is mine , for ye are strangers and sojourners with me . in all the land of your possession you shall grant a redemption for the land , levit. 25.23 , 24 , 25. the man in israel that , by waxing poor , did sell his land in canaan , was surely a type of the christian , who by sin and decays in grace , has forfeited his place and inheritance in heaven : but as the ceremonial law provided that the poor man in canaan , should not by his poverty lose his portion in canaan forever , but that it should return to him in the year of jubilee : so the law of grace has provided that the children shall not for their sin lose their inheritance in heaven forever , but that it shall return to them in the world to come ; the last jubilee , or day of judgment : for then , they are not to be condemned with the world , 1 cor. 11.32 . all therefore that happeneth in this case , is , they may live without the comfort of it here , as he that had sold his house in canaan might live without the enjoyment of it , till the jubilee : they may also seem to come short of it when they die . as he in canaan did that deceased before the year of jubilee : but as certainly as he that died in cannan before the jubilee , did yet receive again his inheritance , by the hand o● his relative surviver when the jubilee came so certainly shall he that dieth , and tha● seemeth in his dying to come short of the celestial inheritance now , be yet admitted at his rising again , to the re-possession of his old inheritance at the day of judgment . but , here is now room for a caviller to object and to plead against the children , saying , they have forfeited their part of paradise by their sin , what right then shall they have to the kingdom of heaven ? now let the lord stand up to plead , for he is advocate for the children . yea , let them plead the sufficiency of their first title to the kingdom , and that it is not their doings that can sell the land forever . the reason why the children of israel could not sell the land forever , was because the lord , their head , reserved to himself a right therein : the land shall not be sold forever , for the land is mine . suppose two or three children have a lawful title to such an estate , but they are all profuse and prodigal ; but there is a brother also that has by law a chief right to the same estate . this brother , he may hinder the estate from being sold forever , because 't is also his inheritance , and he may , when the limited time that his brethren had sold their share therein , is out , if he will , restore it to them again . and in the mean time if any that are unjust should go about utterly and forever , to deprive his brethren , he may stand up and plead for them ; that in law the land cannot be sold forever , for that it is his as well as theirs , he being resolved not to part with his right : o my brethren , christ will not part with his right of the inheritance unto which you are also born . your profuseness , and prodigality shall not make him let go his hold that he hath for you of heaven , nor can you according to law sell the land forever , since 't is his , and he hath the principal and chief title thereto . this also giveth him ground to stand up to plead for you against all those that would hold the kingdom from you forever . for let satan say what he can against you , yet christ can say the land is mine : and consequently that his brethren could not sell it . yes , says satan , if the inheritance be devided . o but , says christ , the land is undivided , no man has his part set out , and turned over to himself . besides my brethren yet are under age , and i am made their guardian : they have not power to sell the land forever , the land is mine , also my father has made me feoffee in tr●st for my brethren , that they may have what is allotted them when they are all come to a perfect man , to the measure of the stature of the fulness of christ , eph. 4.12 , 13. and not before , and i will reserve it for them till then , and thus to do is the will of my father , the law of the judge , and also my unchangeable resolution . and what can satan say against this plea ? can he prove that christ has no interest in the saints inheritance ? can he prove that we are at age , or that our several parts of the heavenly house , is already delivered into our own hands and is in our own power ? and if he goes about to do this is not the law of the land against him : doth it not say that our advocate is lord of all , acts 10.36 . that the kingdom is christ's , that it is laid up in heaven for us , eph. 5.5 . col. 1.5 . y●a that the inheritance which is incorruptible undefiled , and that fadeth not away , is reserved in heaven for us who are kept by the power of god through faith unto salvation , 1 pet. 1.3 , 4 , 5. thus therefore is our old title to our heavenly inheritance made good by our advocate , against the thwartings and branglings of the devil , nor can our new sins make it invalid , but it abideth safe to us at last , notwithstanding our weaknesses . tho if we sin , we may have but little comfort of it , or but little of its present profits while we live in this world. a spend-thrift tho he loses not his title , may yet lose the present benefit . but the principal will come again at last for we have an advocate with the father , jesus christ the righteous . sixthly the necessity of the advocateship of jesus christ for us further appears in this , to wit , for that our evidences , which declare that we have a right to the eternal inheritance , are often out of our own hand , yea , and also sometimes kept long from us . the which we come not at the sight or comfort of again but by our advocate : specially when our evidences are taken from us because of a present forfeiture of this inheritance to god by this or that most foul offence . evidenc●s when they are thus taken away , as in david's case ; psal. 51.12 . they were , why then they are in the hand of god , laid up i say from the sight of them to whom they belong , till they even forget the contents thereof , 2 pet. 1.5 , 6 , 7 , 8 , 9. now when writings and evidences are out of the hand of the owners , and laid up in the court where in justice they ought to be kept , they are not ordinarily got thence again but by the help of a lawyer , an advocate . thus it is with the children of god. we do often forfeit our interest in eternal life , but the mercy is , the forfeit falls into the hand of god ; ( not of the law , ●or of satan ) wherefore he taketh away also so our evidences , ( if not all , yet ) some of them , as he saith , i will take away my peace from this people , even loving kindness and mercy , jer. 16.5 . this he took from david , 1 ch●on . 17.13 . psal. 51.12 . yet ( not as he took it from him that went before him ) and he entreats for the restauration of it , saying , restore unto me the joy of thy salvation , and uphold me with thy free spirit . and , lord , turn us again ; cause thy face to shine , and we shall be saved , psal. 80.3 , 7 , 19. satan now also hath an opportunity to plead against us , and to help forward the affliction , as his servants did of old , when god was but a little angry , zech 1.15 . but jesus christ our advocate is ready to appear against him , and to send us from heaven our old evidences again , or to signifie to us that they are yet good and authentick , and that cannot be gainsaid . gabriel , saith he , make this man understand the vision , dan. 8.16 . and again saith he to another , run , speak to this young man , saying , jerusalem shall be inhabited as towns without walls . jerusalem had been in captivity , had lost many evidences of god's favour and love by reason of her sin , and her enemy stept in to augment her sin and sorrow . but there was a man among the myrtle trees that were in the bottom , that did prevail with her god to say i am returned to jerusalem with mercies : and then commands it to be proclaimed that his cities through prosperity should yet be spread abroad , zech. 1.11 , 12 , 13 , 14 , 15 , 16 , 17. thus by virtue of our advocate we are either made to receive our old evidences for heaven again , or else are made to understand that they yet are good and stand valid in the court of heaven ; nor can they be made ineffectual , but shall abide the test at last because our advocate is also concerned in the inheritance of the saints in light. christians know what it is to lose their evidences for heaven , and to receive them again , or to hear that they hold their title by them : but perhaps they know not how they come at this privilege . therefore the apostle tells them , they have an advocate . and that by him as advocate they enjoy all these advantages , is manifest , because his advocates office is appointed for our help when we sin ; that is , commit sins that are great and heinous . if any man sin , we have an advocate . by him the justice of god is vindicated , the law answered , the threatnings taken off , the measure of afflicton that for sin we undergo , determined ; our titles to eternal life preserved , and our comfort of them restored , notwithstanding the wit , and rage , and envy of hell. so then , christ gave himself for us , as a priest ; died for us , as a sacrifice ; but pleadeth justice and righteousness , in a way of justice and righteousness ( for such is his sacrifice ) for our salvation , from the death that is due to our soul or high transgressions , as an advocate . thus have i given you ( thus far ) an account of the nature , end , and necessity of the advocateship of jesus christ : and should now come to the use and application , only i must first remove an objection or two . obj. but what need all these offices of jesus christ , or what need you trouble us with these nice distinctions , 't is enough for us to believe in christ , in the general , without considering him under this and that office. answ. the wisdom of god is not to be charged with needless doing , when it giveth to jesus christ such variety of offices , and calleth him to so many sundry imployments for us . they are all thought necessary , by heaven and therefore should not be counted superfluous by earth . and to put a question upon thy objection : what 's a sacrifice , without a priest ; and what 's a priest , without a sacrifice ? and the same i say of his advocates office , what 's an advocate without the exercise of his office ? and what need of an advocates office to be exercised , if christ ●s sacrifice and priest , by god , was thought sufficient ? each of these offices are sufficient for the perfecting of the work for which they are designed , but they are not all designed for the self same particular thing . christ as sacrifice offereth not himself , 't is christ as priest does that : christ as priest dieth not for our sins , 't is christ as sacrifice does so . again , christ as a sacrifice , and a priest , limits himself to those two imploies , but as an advocate , he lances out into a third . and since , these are not confounded in heaven , nor by the scriptures , they should not be confounded in our apprehensions nor accounted useless . 't is not therefore enough for us that we exercise our thoughts upon christ in an undistinct , and general way , but we must learn to know him in all his offices , and to know the nature of his offices also . our condition requires this : it requireth it , i say , as we are guilty of sin , as we have to do with god , and with our enemy the devil . as we are guilty of sin , so we need a sacrifice ; and because we are also sinners , we need one perfect to present our sacrifice for us to god : we have need also of him as priest to present our persons and services to god. and since god is just and upon the judgment-seat ; and since also we are subject to sin grievously ; and again , since we have an accuser who will by law plead at this bar of god our sins against us , to the end we might be condemned , we have need of , and also have an advocate with the father , jesus christ the ●ighteous . alas ! how many of god's precious people , for the want of a distinct knowledge of christ in all his offices , are at this day sadly baffled with the sophistications of the devil . to instance no more than this one thing : when they have committed some heinous sin after light received ; how are they , i say , tossed , and tumbled , and distressed with many perplexities ? they cannot come to any anchor in this their troubled sea. they go from promise to promise , from providence to providence , from this to that office of jesus christ , but forget that he is ( or else understand not what it is for this lord jesus ) to be an advocate for them . hence they so often sink under the fears that their sin is unpardonable , and that therefore their condition is desperate . whereas if they could but consider that christ is their advocate , and that he is therefore made an advocate , to save them from those high transgressions that are committed by them and that he waits upon this office continually before the judgment-seat of god ; they would conceive relief , and be made hold up their head , and would more strongly twist themselves from under that guilt and burden ( those ropes and cords wherewith by their folly they have so strongly bound themselves ) than commonly they have done or do . obj. 2. but notwithstanding what you have said , this sin is a deadly stick in my way . it will not out of my mind , my cause being bad , but christ will desert me . answ. 't is true , sin is and will be a deadly stick and stop to faith , attempt to exercise it upon christ as considered under which of his offices , or relations you will : and above all , the sin of vnbelief is the sin that doth so , or most easily beset us , heb. 12.1 , 2. and no marvel , for it never acteth alone , but is backed , not only with guilt and ignorance , but also with carnal sense , and reason . he that is ignorant of this , knows but little of himself , or of what believing is . he that undertaketh to believe , sets upon the hardest task that ever was proposed to man ; not ●ecause the things imposed upon us are unreasonable or unaccountable , but because the heart of man , the more true any thing is , the more it sticketh and stumbleth thereat . and says christ , because i tell you the truth , ye ●●lieve me not , joh. 8.45 . hence believing is called labouring , heb. 4.11 . and 't is the sorest labour ( at times ) that any man can take in hand , because assaulted with the greatest oppositions ; but believe thou must , be the labour never so hard , and that , not only in christ in a general way , but in him as to his several offices , and as to this of his being an advocate in particular ; else some sins and some temptations will not , in their guilt nor vexatious trouble , easily depart from thy conscience , no not by promise nor by thy attempts to apply the same by fai●h . and this the text insinuateth , by it's setting forth of christ as advocate ; as the only or best and most speedy way of relief to the soul , in certain cases . there is then an order that thou must observe in the exercise of thy soul in a way of believing . 1. thou must believe unto justification in general , and for this thou must direct thy soul to the lord christ , as he is a sacrifice for sin , and as a priest , offering that sacrifice : so as a sacrifice thou shalt see him appeasing divine displeasure for thy sin , and as a priest spreading the skirt of his garment over thee , for the covering of thy nakedness ; thus being cloathed thou shalt not be found naked . 2. this when thou hast done ( as well as thou canst ) thou must in the next place keep thine eye upon the lord christ as improving , as priest in heaven , the sacrifice which he offered on earth , for the continuing of thee in a state of justification , thy life time , notwithstanding those common infirmities that attend thee , and to which thou art incident in all thy holy services , or best of thy performances , rom. 5.10 . exod. 28.31 , 38. for therefore is he a priest in heaven , and by his sacrifice interceding for thee . 3. but if thy foot slippeth ; if it slippeth g●eatly , then know thou , 't will not be long ●efore a bill be in heaven preferred against thee by the accuser of the brethren ; wherefore then thou must have recourse to christ as advocate to plead before god , thy judge , against the devil , thine adversary , for thee . 4. and as to the badness of thy cause , let that nothing move thee , save to humility , and self-abasement : for christ is glorified by being concerned for thee . yea the angels will shout aloud to see him bring thee off . for what greater glory can we conceive christ to obtain as advocate , than to bring off his people when they have sinned , no●withstanding satans so charging of them , for them , as he doth . he gloried when he was going to the cross to die , he went up with a shout and the sound of trumpet to make intercession for us : and shall we think that by his being an advocate he receives no additional glory ! 't is glory to him doubtless to bear the title of an advocate , and much more to plead and prosper for us against our adversary as he doth . 5. and , i say again , for thee to think that christ will reject thee for that thy cause is bad , is a kind of thinking blasphemy against this his office , and his word . for what doth such a man but side with satan while christ is pleading against him . i say 't is as the devil would have it , for it puts strength unto his plea against us , by increasing our sin and wickedness . but shall christ take our cause in hand , and shall we doubt of good success ? this is , to count satan stronger than christ , and that he can longer abide to oppose , than christ can to plead for us . wherefore away with it , not only as to the notion , but also as to the heart and root thereof . oh! when shall jesus christ our lord be honoured by us as he ough● ? this dastardly heart of ours , when shall it be more subdued , and trodden underfoot of faith ? when shall christ ride lord , and king , and advocate upon the faith of his people as he should ? he is exalted before god , before angels , and above all the power of the enemy , there is nothing comes behind but the faith of his people . obj. 3. but since you follow the metaphor so close , i will suppose , if an advocate be entertained , some recompence must be given him : his fee , who shall pay him his fee ? i have nothing ; could i do any thing to make this advocate part of amends , i could think i might have benefit from him , but i have nothing ; what say you to this ? answ. similitudes must not be strained too far , but yet i have an answer for this objection . the●e is , in some cases , law for them that have no money , ay , law , and lawyers too : and this is called a suing in forma pauperis ; and such lawyers are appointed by authority for that purpose . indeed i know not that it is thus in every nation , but 't is sometimes so with us in england : and this is the way altogether in the kingdom of heaven before the bar of god. all is done there for us in forma pauperis , on free cost : for our advocate , or lawyer is thereto designed and appointed of his father . hence christ is said to plead the cause , not of the rich and wealthy , but of the poor and needy ; not of those that have many friends , but of the fatherless and widow ; not of them that are fat and strong , but of those under sore afflictions , prov. 22 . 2● , 23. chap. 23.10 , 11. chap. 31.9 . he shall stand at the right hand of the poor to save him from them that condemn his soul , psal. 109.31 . or as it is in the margent , from the judges of his soul. this then is the manner of jesus christ with men : he doth freely what he doth , not for price nor reward . i have raised him up , says god , and i will direct all his ways , he shall build my city , and he shall let go my captives , not for price , nor reward , isa. 45.13 . this i say is the manner of jesus christ with men ; he pleads , he sues in forma pauperis , gratis , and of meer compassion . and hence it is that you have his clients give him thanks ; for that is all the poor can give . i will greatly praise the lord with my mouth , i will praise him among the multitude , for he shall stand at the right hand of the poor to save him from them that condemn his soul , psal. 109.30 . they know but little , that talk of giving to christ , except they mean , they would give him blessing and praise . he bids us come freely , take freely ; and tells us that he will give , and do , freely , rev. 22.17 . chap. 21.6 . let him have that which is his own , to wit , thy self , for thou art the price of his blood. david speaks very strangely of giving to god for mercy bestowed on him . i call it strangely , because indeed 't is so to reason . what , says he , shall i render to the lord for all his benefits , i will take this cup and call for more , psal. 116.12 , 13. god has no need of thy gift , nor christ of thy bribe to plead thy cause . take thankfully what is offered and call for more : that 's the best giving to god. god is rich enough : talk not then of giving , but of receiving , for thou art poor : be not too high , nor think thy self too good to live by the alms of heaven : and since the lord jesus is willing to serve thee freely , and to maintain thy right to heaven against thy foe , to the saving of thy soul , without price or reward , let the peace of god rule in thee , to the which thou art also called as is the rest of the body , and be thou thankful , col. 3.15 . this then is the privilege of a christian , we have an advocate with the father , jesus christ the righteous . one that pleadeth the cause of his people against those that rise up against them , of his love , pity , and meer good will. lord open the eyes of dark readers , of disconsolate saints that they may see who is for them , and upon what terms . obj. 4. but if christ doth once begin to plead for me , and shall become mine advocate : he will always be troubled with me , unless i should of my self forsake him , for i am ever in broils , and suits of law , action after action is laid upon me , and i am sometimes ten times in a day summoned to answer my doings before god. answ. christ is not an advocate to plead a cause or two , nor to deliver the godly from an accusation or two : he delivereth israel out of all his troubles , 2 sam. 22.28 . and chuses to be an advocate for such . therefore the godly of old , did use to make from the greatness of their troubles and the abundance of their troublers , an argument to the lord christ to send , and lend them help . have mercy upon me , said david , consider my trouble which i suffer of them that hate me , psal. 9.13 . and again , many are they that rise up against me , many there be that say of my soul , there is no help for him in god , psal. 3.1 , 2. yea the troubles of this man were so many and great that his enemies began to triumph over him , saying , there is no help for him in god , ver . 7. but could he not deliver him , or did the lord fors●ke him ? no no ; thou hast smitten , saith he , all mine enemies upon the cheek-bone , thou hast broken the teeth of the ungodly . and as he delivereth them from their troublers , so al●o he pleadeth all their causes : o lord , ●aith the church , thou hast pleaded the causes ●f my soul , thou hast redeemed my life , lam. ● . 58 . mark , troubled christian , thou ●ayst thou hast been arrested oft times in a day , and as often summoned to appear at god's bar , there to answer to what shall be ●aid to thy charge : and here for thy encou●agement thou readest that the church hath ●n advocate that pleadeth the causes of her ●oul , that is , all her causes , to deliver her . he knows that so long as we are in this world , we are subject to temptation and weakness , and through them made guilty , ●f many bad things : wherefore he hath pre●ared himself to our service , and to abide ●ith the father an advocate for us . as solo●on saith of a man of great wrath , prov. 19. ●9 . so it may be said of a man of great weak●esses ( and the best of saints are such ) he ●ust he delivered again , and again . yea ma●y a time saith david did he deliver them , psal. ●06 . 44 , 45. to wit , more than once and twice ; ●nd he will do so for thee , if thou entertain 〈◊〉 to be thine advocate . thou talkest of ●aving of him , but then whither wilt thou 〈◊〉 ? all else are vain things , things that cannot ●rofit , 1 sam. 12.20 , 21 , 22 , 23. and he ●ill not forsake his people tho their land be 〈◊〉 with sin against the holy one of israel , jer. 51.5 . i know the modest saint is apt to be abash'd to think what a troublesome one he is , and what a make-work he has been in god's house all his days : and let him be filled with holy blushing , but let him not forsake his advocate . having thus spoken to these objections , let us now come to make some use of th● whole , and , vse 1. first , i would exhort the children 〈◊〉 consider the dignity that god hath put upon jesus christ their saviour . for by how muc● god hath called his son to offices and place● of trust , by so much he hath heaped dignitie● upon him . 't is said of mordecai , that he wa● next to the king ahasuerus . and what then ▪ why then the greatness of mordecai & his hig● advance must be written in the book of the chronicles of the kings of media and persia , esth. 10.1 , 2 , 3. to the end his fame might not be buried nor forgot , but remembred and talked of in generations to come . why , my brethren , god hath exalted jesus of nazareth : hath made him the only great one ▪ having given him a name above every name . a name did i say , a name and glory , beyond all names , and above all names , a● doth witness both his being set above all , and the many offices which he executeth for god on behalf of his people : 't is counted no little addition to honour , when men are , not only made near to the king , but also intrusted with most , if not almost with all the most weighty affairs of the kingdom . why this is the dignity of christ , he is , 't is true , the natural son of god , and so high and one that abounds with honour ; but this is not all , god has conferred upon him as man , all the high and most mighty honours of heaven . he hath made him lord mediator betwixt him and the world. this in general . and particularly , he hath called him to be his high priest forever , heb. 7.21 , 22 , 23 , 24. and hath sworn he shall not be changed for another , he hath accepted of his offering once forever , counting that there is wholly enough in what he did once , to perfect forever them that are sanctified , to wit set apart to glory , heb. 10.11 , 12 , 13. he is captain general of all the forces that god hath in heaven and earth , the king and commander of his people , chap. 9.25 , 26. he is lord of all , and made head over all things to the church , eph. 1.22 , and is our advocate with the father . o the exaltation of jesus christ ! let christians therefore in the first : place consider this . nor can it but be profitable to them if withal they consider that all this trust , and honour is put , and conferred upon him in relation to the advantage and advancement of christians . if christians do but consider the nearness that is 'twixt christ and them , and withal consider how he is exalted , it must needs be matter of comfort to them . he is my flesh and my bone that is exalted , it is my friend and brother that is thus set up and preferred . 't was something to the jews when mordecai was exalted to honour , they had thereby ground to rejoice and be glad , for that one of themselves was made the lord chief by the king , and the great governour of the land , for the good of his kindred . true , when a man thinks of christ , as severed from him , he sees but little to his comfort in christ's exaltation , but when he looks upon christ and can say my saviour , my priest , or the chief bishop of my soul , then he will see much in his being thus promoted to honour . consider then of the glories to which god has exalted our saviour in that he hath made him so high . 't is comely also when thou speakest of him , that thou name his name with some additional title , thereby to call thy mind to the remembrance , and so to the greater reverence of the person of thy jesus . as , our lord jesus ; our lord and saviour jesus christ ; the apostle and high priest of our profession christ jesus , 2 pet. 2. 20. heb. 3.1 , &c. men write themselves by their titles ; as john , earl of such a place ; anthony , earl of such a place ; and thomas lord , &c. 't is common also to call men in great places by their titles rather than by their names , yea it also pleases such great ones well : as my lord high chancellor of england , my lord privy-seal , my lord high admiral , &c. and thus should christians make mention of jesus christ our lord , adding to his name some of his titles of honour , specially since all places of trust and titles of honour conferred on him are of special favour to us . i did use to be much taken with one sect of christians , for that it was usually their way , when they made mention of the name of jesus , to call him , the blessed king of glory . christians should do thus ; 't would do them good . for why doth the holy ghost , think you , give him all these titles , but that we should call him by them , and so make mention of him one to another . for the very calling of him by this or that title , or name belonging to this or that office of his , giveth us occasion , not only to think of him as exercising that office , but to enquire by the word , by meditation , and one of another , what there is in that office , and what by his exercising of that , the lord jesus profiteth his church . how will men stand for that honour that by superiors is given to them , expecting , and using all things , to wit , actions , and carriages so , as that thereby their grandure may be maintained . and , saith christ , ye call me master and lord , and ye say well , for so i am , joh. 13.13 . christ jesus our lord would have us exercise our selves in the knowledge of his glorious offices and relative titles ; because of the advantage that we get by the knowledge of them , and the reverence of , and love to him that they beget in our hearts . the disciple , saith the text , whom jesus loved , said unto peter , it is the lord. and when simon peter heard that it was the lord : he girt his fishers coat unto him ( for he was naked ) and did cast himself into the sea : and the other disciples came in a little ship , to wit , to shore to wait upon their lord , chap. 21. the very naming of him under the title of lord , bowed their hearts forthwith to come with joint-readiness to wait upon him . let this also learn us to distinguish christs offices a●d titles , not to confound them : for he exerciseth those offices and beareth those titles for great reason , and to our commodity . every circumstance relating both to christ's humiliation and exaltation ought to 〈◊〉 duly weighed by us , because of that my●●ery of god , and of man's redemption that 〈◊〉 wrapt up therein . for as there was not a ●●in , nor a loop , nor a tack in the tabernacle , ●ut had in it an use of instruction to the chil●ren of israel ; so there is not any part , whe●her more near or more remote to christ's ●uffering and exaltation , but is , could we ●et into it , full of spiritual advantage to us . to instance , the matter that came out of christ's side ; a thing little taken notice of , either by preachers , or hearers , and yet john makes it one of the witnesses of the truth ●f our redemption , and a confirmation of ●he certainty of that record that god to the world hath given of the sufficiency that is 〈◊〉 his son to save , joh. 19.34 . 1 joh. 5.5 , ● , 7 , 8 , 9. gal. 3.17 . rom. 4.9 , 10 , 11 , ●2 . when i have considered that the very tim●●g of scripture expressions , and the season ●f administring of ordinances , has been argu●entative to the promoting of the faith , and ●ay of justification by christ ; it has made ●e think that both my self and the most of ●he people of god , look over the scriptures ●oo slightly , and take too little notice of that ●r of those many honours that god for our ●ood has conferr'd upon christ. shall he be cal●ed a king , a priest , a prophet , a sacrifice , an altar , a captain , a head , a husband , a father , a fountain , a door , a rock , a lyon , ● saviour , &c. and shall we not consider these things ? and shall god to all these , add moreover , that he is an advocate , and shall we take no notice thereof , or jumble things so together that we lose some of his titles and offices , or so be concerned with one , as not to think we have need of the benefit of the rest ? let 's be ashamed thus to do or think and let 's give to him that is thus exalted th● glory due unto his name . vse 2. secondly , as we should conside● the titles and offices of christ in general so we should consider this of his being an advocate , in particular : for this is one of th● reasons which induced the apostle to presen● him here under that very notion to us namely that we should have faith about it and consider of it to our comfort . if an● man sin , we have an advocate with the father jesus christ the righteous . an advocate . a● advocate as i said is one that hath power t● plead for another , in this , or that , or an● court of judicature . be much therefore i● the meditation of christ as executing of thi● his office for thee : for many advantage will come to thee thereby ; as , 1. this will give thee to see , that thou a●● not forsaken when thou hast sinned ; and th●● has not in it a little relief only , but yieldeth consolation in time of need . there is nothing that we are more prone unto than to think we are forsaken when we have sinned , when for this very thing , to wit , to keep us from thinking so , is the lord jesus become our advocate . if any man sin , we have an advocate . christian , thou that hast sinned , and that with the guilt of thy sin art driven to the brink of hell , i bring thee news from god , thou shalt not die but live , for thou hast an advocate with the father . let this therefore be considered by thee because it yieldeth this fruit. 2. the study of this truth will give thee ground to take courage to contend with the devil concerning the largeness of grace , by faith ; since thy advocate is contending for thee against him at the bar of god. 't is a great encouragement to a man to ho●d up his head in the country , when he knows he has a special friend at the court. why our advocate is a friend at court , a friend there ready to give the onset to satan come he when he will. we have an advoca●e with the father . an advocate , or one to plead against satan for us . 3. this consideration will yield relif when by satan's ●buse of some other of the offices of christ , thy faith is discou●aged and made afraid . christ as a prophet pronounces many a dreadful sentence against sin , and christ as a king is of power to execute them : and satan as an enemy has subtilty enough to abuse both these to the almost utter overthrow of the faith of the children of god. but what will he do with him as he is an advocate : will he urge that he will plead against us ? he cannot , he has no such office. will he plead against thee with his great power ? no , but he would put strength into thee , job 23.3 , 4 , 5 , 6. wherefore satan doth all he may to keep thee ignorant of this office , for he knows , that as advocate when he is so apprehended , the saints are greatly relieved by him , even by a believing thought of that office. 4. this consideration , or the consideration of christ as exercising of this office , will help thee to put by that vizor wherewith christ by satan is misrepresented to thee to the weakning and affrighting of thee . there is nothing more common among saints , than thus to be wronged by satan : for as he will labour to fetch fire out of the offices of christ to burn us , so to present him to us with so dreadful and so ireful a countenance , that a man in temptation and under guilt , shall hardly be able to lift up his face to god. but now , to think really that he is my advocate this heals all . put a vizor upon the face of a father , and it may perhaps for a while fright the child , but let the father speak , let him speak in his own fatherly dialect to the child , and the vizor is gone , if not from the father's face , yet from the child's mind : yea the child , notwithstanding that vizor , will adventure to creep into it's fathers bosom . why thus it is with the saints when satan deludes , and abuses them by disfiguring of the countenance of christ to their view : let them but hear their lord speak in his own natural dialect , ( and then he doth so indeed when we hear him speak as an advocate ) and their minds are calmed , their thoughts settled , their guilt made to vanish , and their faith to revive . indeed the advocateship of jesus christ is not much mentioned in the word : and because it is no oftner made mention of , therefore , perh●ps it is that some christians do so lightly pass it over when on the contrary the rarity of the thing should make it the more admirable . and perhaps it is therefore so little made mention of in the bible , because it should not by the common sort be abused : but is as it were privately dropt in a corner to be found by them that are f●r finding relief for their soul by a dilige●t search of the scriptures . for christ in this office of advocateship is only designed for the child of god. the world hath nothing therewith to do . methinks that which alone is proper to saints , and that which by god is peculiarly designed for them , they should be mightily taken withal . the peculiar treasure of kings ; the peculiar privilege of saints ! oh! this should be affecting to us . why christ as an advocate is such . remember me , o lord , said the psalmist , with the favour that thou bearest to thy people : o visit me with thy salvation : that i may see the good of thy chosen , that i may rejoice in the gladness of thy nation , that i may glory with thine inheritance , psal. 106.4 , 5. the psalmist you see here is crying out for a share in , and the knowledge of the peculiar treasure of saints : and this of christ as advocate is such , wherefore study it , and prize it so much the more . this advocate is ours . 1. study it with reference to its peculiarity . it is for the children and no body else . for the children little and great . this is childrens bread , this is a mess for benjamin : this is to be eaten in the holy place . children use to make much of that which by way of speciality is by their relations bestowed on them . and naboth said to ahab , the lord forbid it me , that i should give t●e inheritance of my father to thee , 1 kin. 21 3. no truly will i not . why so ? because it was my father's gift , not in common to all , but to me in special . secondly , study this office in the nature of it . for therein lies the excellency of any thing , even in the nature of it . wrong thoughts of this or that , abuses it , and takes its natural glory from it , take heed therefore of misapprehending , while thou art seeking to apprehend christ as thy advocate . men judge of christ's offices , while they are at too great a distance from them , but let them come near says god , then let them speak , isa. 41.1 . or as elihu said to his friends ( when he had seen them judge amiss , ) let us chuse to us judgment , let us know among our selves what is good , job 34.4 . so say i , study to know , rightly to know the advocate-office of jesus christ. it is one of the easiest things in the world to miss of the nature , while we speak of the name and offices of jesus christ. wherefore look to it that thou study the nature of the office of his advocateship : of his avocateship for , for so you ought to consider it , there is an advocate for , not against the children of god , jesus christ the righteous . thirdly , study this office with reference to its efficacy , and prevalency ; job says , after my words they spake not again , job 29.22 . and when christ stands up to plead , all must keep silence before him . true , satan had the first word , but christ the last in the business of joshua , and such a last , as brought the poor man off well , tho cloathed with filthy garments , zech. 3. satan must be speechless after a plea of our advocate how rampant soever he is afore ; or as elihu has it , he was amazed , he answered no more , he left off speaking . shall he that speaks in righteousness give place , and he who has nothing but envy and deceit be admitted to stand his ground ? behold the angels cover their faces when they speak of his glory : how then shall not satan bend before him ? in the days of his humiliation he made him cringe and creep , how much more then now he is exalted to glory , to glory to be an advocate , an advocate for his people ? if any man sin , we have an advocate with the father , jesus christ the righteous . fourthly , study the faithfulness of ch●ist in his execution of this office : for he will not fail nor forsake them that have entertained him for their advocate . he will thorowly plead their cause , jer. 50.34 . faithful and true , is one of his titles , and you shall faithfully be served by him . you may boldly commit your cause unto him , nor shall the badness of it , make him fail or discourage him in his work , for it is not the badness of a cause that can hinder him from prevailing , because he hath wherewith to answer for all thy sins , and a new law to plead by , through which he will make thee a conqueror . he is also for sticking to a man to the end if he once engages for him , joh. 13.1 , 2. he will threaten , and love ; he will chastise , and love ; he will kill , and love ; and thou shalt find it so and he will make this appear at the last , and satan knows it is so now , for he finds the power of his repulses while he pleadeth for us at the bar against him . and all this is in very faithfulness . fifthly , study also the need that thou has● of a share in the execution of the advocateship of jesus christ. christians find that they have need of washing in the blood of christ and that they have need of being cloathed with the righteousness of christ : they also find that they have need that christ shoul● make intercession for them and that by hi● ( of necessity ) they must approach god , an● present their prayers and services to him but they do not so well see that they nee● that christ should also be their advocat● and the reason thereof is this : they forge● that their adversary makes it his business t● accuse them before the throne of god ; the consider not the long scrowls , and many crimes wherewith he chargeth them in the presence of the angels of god : i say this is the cause that the advocateship of christ is so little considered in the churches . yea many that have been relieved by that office of his , have not understood what thereby he has done for them . but perhaps this is to be kept from many till they come to behold his face , and until all things shall be revealed , that christ might have glory given him in the next world for doing of that for them , which they so little thought of in this . but do not thou be content with this ignorance , because the knowledge of his advocating of it for thee , will yield thee present relief . study therefore thine own weakness , the holiness of the judge , the badness of thy cause , the subtilty , malice , and rage of thine enemy , and be assured that when-ever thou sinnest , by and by thou art for it accused before god at his judgment-seat . these things will as it were by way of necessity instil into thy heart the need that thou hast of an advocate , and will make thee look , as to the blood and righteousness of jesus christ to justifie thee , so to christ as an advocate to plead thy cause , as did holy job in his distresses , job 16.21 . 1 vse 3. thirdly , is christ jesus not only a priest of , and a king over , but an advocate for his people ? let this make us stand and wonder , and be amazed at his humiliation and condescention . we read of his humiliation on earth when he put himself into our flesh , took upon him our sins : and made them as his own unto condemnation and death . and to be an advocate , is an office reproachful to the malicious , if any man be such an one for those that are base and unworthy . yea , and the higher and more honourable the person is that pleads for such , the more he humbles himself . the word doth often , in effect , account him , now in heaven as a servant for us , and acts of service are acts of condescention . and i am sure some acts of service have more of that in them than some . and i think , when all things are considered , that christ neither doth , nor can do any thing for us there , of a more condescending nature than to become our advocate . true , he glories in it but that doth not shew that the work is excellent in it self . it is also one of his titles of honour . but that is to shew how highly god esteems of , and dignifies all his acts , and tho this shall tend at last to the greatning of his honour and glory in his kingdom , yet the work it self is amazingly mean. i speak after the manner of men : it is accounted so in this world : how ignoble and unrespectful doth a man make himself , specially to his enemy , when he undertaketh to plead a bad cause , if it also happeneth to be the cause of the base and unworthy . and i am sure we are every one so in our selves , for whom he is become an advocate with the father . true , we are made worthy in him , but that 's no thanks to us ; as to our selves , and our cause , both are yet bad enough . and let us now leave off disputing , and stand amazed at his condescention . he humbleth himself to behold things that are in heaven , psal. 113.4 , 5 , 6. and men of old did use to wonder to think that god should so much stoop , as to open his eyes to look upon man , or once so much as to mind him , job 14.1 , 2 , 3. psal. 144.3 , 4. job 7.17 . psal. 8.4 . and if these be acts that bespeak a condescension , what will you count of christ's standing up as an advocate to plead the cause of his people ? must not that be much more so accounted . oh the condescention of christ in heaven ! while cavillers quarrel at such kind of language , let the saints stay themselves and wonder at it , and be so much the more affected with his grace . the persons are base , the crimes are base with which the persons are charged , wherefore one would think , that has but the reason to think , that it is a great condescention of christ now in heaven to take upon him to be an advocate for such a people : specially if you consider the openness of this work of christ , for this thing is not done in a corner . this is done in open court. first , with an holy and just god : for he is the judge of all , and his eyes are purer than to behold iniquity , yea his very essence , and presence is a consuming fire , yet before , and with this god , and that for such a people , jesus christ the king will be an advocate . for one mean man to be an advocate for the base , with one that is not considerable , is not so much : but for christ to be an advocate for the base , and for the base too under the basest consideration , this is to be wondred at . when bathsheba the queen , became an advocate for adonijah unto king solomon , you see how he flounced at her , for that his cause was bad , and why , saith he , dost thou ask , abishai , for ad nijah : ask for him the kingdom also , 1 kin. 2.16 , 17 , 18 , 19 , 20 , 21 , 22 , 23. i told you before , that to be an advocate , did run one upon hazards of reproach , and it may easily be thought that the queen did blush when from the king her son she received such a repulse : nor do we hear any more of her being an advocate ; i believe she had enough of this . but oh ! this christ of god , who himself is greater than solomon , he is become an advocate ; an advocate with the father , who is the eternally just , and holy , and righteous god : and that for a people with respect to him far worse than could be adonijah in the eyes of his brother solomon . majesty , and justice are dreadful in themselves , and much more so when approached by any , specially when the cause , as to matter of fact , is bad that the man is guilty of , who is concerned in the advocateship of his friend . and yet jesus christ is still an advocate for us , an advocate with the father . secondly , consider also before whom jesus christ doth plead as an advocate , and that is before or in the presence and observation of all the heavenly host. for while christ pleadeth with god for his people all the host of heaven stands by , on the right hand and on the left , mat. 10.32 . and tho as yet there may seem to be but little in this consideration , yet christ would have us know , and account it an infinite kindness of his to us , that he will confess , and not be ashamed of us before the angels of his father , mark 8.38 . angels are holy and glorious creatures ; and in some respect may have a greater knowledge of the nature and baseness of sin than we , while here , are capable of , and so may be made to stand and wonder while the advocate pleads with god for a people from head to foot cloathed therewith . but christ will not be ashamed to stand up for us before them , though they know how bad we are , and what vile things we have done . let this therefore make us wonder . thirdly , add to these how unconcerned , oft-times those are with themselves and their own desolate condition , for whom christ as an advocate laboureth in heaven with god. alas the soul is as far off of knowing what the devil is doing against it at god's bar , as david was when saul was threatning to have his blood , while he was hid in the field , 1 sam. 20.26 , 27 , 28 , 29 , 30 , 31 , 32. but o true jonathan ! how didst thou plead for david ? only here thou hadst the advantage of our advocate , thou hadst a good cause to plead , for when saul thy father said david shall surely die : thy reply was , wherefore shall he be sl●in ? what evil hath he done ? but christ cannot say thus , when he pleadeth for us at god's bar , nor is our present senselessness and unconcernedness about his pleading , but an aggravation to our sin. perhaps david was praying while jonathan was playing the advocate for him before the king his father : but perhaps the saint is sleeping , yea , sinning more , while christ is pleading for him in heaven ! oh! this should greatly affect us , this should make us wonder ; this should be so considered by us as to heighten our souls to admiration of the grace and kindness of christ. fourthly , join to these , the greatness , and gravity ; the highness and glorious majesty of the man that is become our advocate , says the text , 't is jesus christ , we have an advocate with the father , jesus christ. now that he should become an advocate , that he should embrace such an imploy as this of his advocateship , let this be a wonderment and so be accounted . but let us come to the fourth use. vse 4. fourthly , is it so , is jesus christ the saviour also become our advocate ? then let us labor to make that improvement of this doctrine as tendeth to strengthen our graces , and us in the management of them . indeed this should be the use that we should make of all the offices of christ , but let us at this time concern our s●lves about this . let , i say , the poor christian thus expostulate with himself . 1. is christ jesus the lord mine advocate with the father ? then awake , my faith , and shake thy self like a gyant : stir up thy self and be not faint : christ is the advocate of his people , and pleadeth the cause of the poor and needy . and as for sin which is one great stumble to thine actings , o my faith , christ has not only died for that as a sacrifice , nor only carried his sacrifice unto the father into the holiest of all ; but is there to manage that offering as an advocate , pleading the efficacy and worth thereof , before god against the devil for us . thus , i say , we should strengthen our faith , for faith has to do , not only with the word , but also with the offices of christ. besides , considering how many the assaults are that are made upon our faith , we find all little enough to support it against all the wiles of the devil . christians too little concern themselves , as i have said with the offices of jesus christ , and therefore their knowledge of him is so little , and their faith in him so weak . we are bid to have our conversation in heaven , and then a man so hath , when he is there in his spirit by faith observing how the lord jesus doth exercise his offices there for him . let us often by faith go to the bar of god , there to hear our advocate plead our cause , we should often have our faith to god's judgment-seat , because we are concerned there . there we are accused of the devil , there we have our crimes laid open , and there we have our advocate to plead . and this is suggested in the text , for it saith , we have an advocate with the father . therefore thither our faith should go for help and relief in the day of our straits . i say we should have our faith to god's judgment-seat and shew it there by the glass of our text what satan is doing against , and the lord jesus for our souls : we should also shew it how the lord jesus carries away every cause from the devil , and from before the judgment-seat , to the comfort of the children , the joy of angels , and the shame of the enemy . this would strengthen , and support our faith indeed : and would make us more able than for the most part we are to apply the grace of god to our selves . and hereafter to give more strong repulses to satan . 't is easie with a man , when he knows that his advocate has ove●thrown his enemy , at the king's bench bar , or court of common pleas , less to fear him the next time he sees him , and more boldly to answer him when he reneweth his threats upon him . let faith then be strenghthened from its being exercised about the advocateship of jesus christ. secondly , as we should make use of christ's advocateship for the strengthening of our faith , so we also should make use thereof to the encouraging of us to prayer . as our faith is , so is our prayer , to wit , cold , weak and doubtful if our faith be so . when ●aith cannot apprehend that we have access ●o the father by christ , or that we have an advocate when charged before god for our ●ins by the devil , then we flag and faint in ●ur prayer : but when we begin to take cou●age to believe , and then we do so when most ●learly we apprehend christ , then we get up ●n prayer : and according as a man appre●ends christ in his undertakings , and offices , ●o he will wrestle with and supplicate god. ●s suppose a man believes that christ died ●or his sins , why then he will plead that in ●rayer with god. suppose also that a man ●nderstands that christ rose again for his ●ustification , why then he will also plead that 〈◊〉 prayer : but if he knows no further , no ●●rther will he go : but when he shall know ●●at there is for him also an advocate with ●●e father , and that that advocate is jesus ●hrist : and when the glory of this office of ●hrist shall shine in the face of this man's ●●ul ; oh then he takes courage to pray ●ith that courage he had not before , ●●a then is his faith so supported and made ●rong that his prayer is more fervent and ●●portuning abundance . so that i say the knowledge of the ad●●cateship of christ is very useful to strengthen then our graces , and as of graces in genera● so of faith and prayer in particular . wherefore our wisdom is so to improve this doctrine that prayer may be strengthened thereby . thirdly , as we should make use of thi● doctrine to strenghthen faith and prayer so we should make use of it to keep us humbl● for the more offices christ executeth for u● with the father , the greater sign that we a●● bad : and the more we see our badness th● more humble should we be . christ gave fo● us the price of blood , but that is not 〈◊〉 christ as a captain has conquered death an● the grave for us , but that is not all . chri●● as a priest intercedes for us in heaven , 〈◊〉 that is not all : sin is still in us , and with u● and mixes it self with what-ever we do whether what we do be religious or civi● for not only our prayers and our sermo● our hearings , and preaching and so ; 〈◊〉 our houses , our shops , our trades and 〈◊〉 beds are all polluted with sin. nor do●● the devil , our night and day adversa●● forbear to tell our bad deeds to our fath●● urging that we might forever be disinherit● for this . but what should we now do if 〈◊〉 had not an advocate ? yea , if we had not 〈◊〉 who would plead in forma pauperis ; yea we had not one that could prevail , and 〈◊〉 would faithfully execute that office for us ? why we must die . but since we are rescued by him , let us , as to our selves , lay our hand upon our mouth , and be silent , or say , not unto us , lord , not unto us , but to thy name give glory . and i say again , since the lord jesus is fain to run through so many offices for us before he can bring us to glory , o! how low , how little , how vile and base in our own eyes should we be ? 't is a shame for a christian to think highly of himself , since christ is fain to do so much for him , and he again not at all able to make him amends ; but some whose riches consist in nothing but scabs and lice will yet have lofty looks . but are not they much to blame who sit lifting up of lofty eyes in the house , and yet know not how to turn their hand to do any ●hings so , but that another , their betters , must come and mend their work. i say is it ●ot more meet that those that are such , ●hould look , and speak , and act as such that ●eclare their sense of their vnhandiness , and ●heir shame , and the like for their unprofi●ableness ? yea is it not meet that to every ●ne they should confess what sorry ones ●hey are ? i am sure it should be thus with ●hristians , and god is angry when it is other●ise . nor doth it become these helpless ones to lift up themselves on high . let christ's advocateship therefore teach us to be humble . fourthly , as we should improve this doctrine to strengthen faith , to encourage prayer , and to keep us humble : so we should make vse of it to encourage to perseverance ; that is , to hold on , to hold out to the end . for , for all those causes the apostle setteth christ before us as an advocate : there is nothing doth more discourage the truly godly tha● the sense of their own infirmities ( as ha● been hinted at all along ) ; consequently , n●thing can more encourage them to go on than to think that christ is an advocate fo● them . the services also that christ ha● for us to do in this world , are full of difficulty , and so apt discourage : but , whe● a christian shall come to understand that ( i● we do what we can ) 't is not a failing eithe● in matter or manner that shall render it wholly unserviceable , or give the devil that a●vantage as , to plead thereby to prevail fo● our condemnation and rejection ; but tha● christ by being our advocate saves us fro● our falling short , and also from the rage 〈◊〉 hell : this will encourage us to hold o● though we do but hobble in all our goings , an● fumble in all our doings . for we have chri●● for an advocate in case we sin in the manag●ment of any duty . if any man sin we have an advocate with the father , jesus christ the righteous . let us therefore go on in all god's ways , as well as we can for our hearts , and when our foot slips let us tell god of it , and his mercy in christ shall hold us up , psal. 84.18 . darkness , and to be shut up in prison is also a great discouragement to us ; but our advocate is for giving us light and for fetching us out of our prison . true , he that joseph chose to be his advocate to pharaoh remembred not joseph but forgat him , gen. 40.14 , 23. but he that has jesus christ to be his advocate shall be remembered before god. he remembred us in our low estate , for his mercy endureth forever , mich. 7.8 , 9 , 10. psal. 136.23 . yea , he will say to the prisoners shew your selves , and to them that are in the prison-house go forth . satan sometimes gets the saints into the prison , when he has taken them captive by their lusts , rom. 7.23 . but they shall not be always there ; and this should encourage us to go on in godly ways : for we must through many tribulations enter into the kingdom of heaven . obj. but i cannot pray , says one , therefore how should i persevere ? when i go to prayer , instead of praying my mouth is stopt : what would you have me do ? well , soul , tho satan may baffle thee , he cannot so serve thine advocate . if thou must not speak for thy self , christ thine advocate can speak for thee . lemuel was to open his mouth for the dumb , to wit , for the sons of destruction , and to plead the cause of the poor and needy , prov. 31.8 , 9. if we knew the grace of our lord jesus christ so as the word reveals it , we would believe , we would hope , and would , notwithstanding all discouragements , wait for the salvation of the lord. but there are many things that hinder ; wherefore faith , and prayer , and perseverance are made difficult things unto us . but if any man sin , we have an advocate with the father , jesus christ the righteous . and , god shall fight for you and you shall hold your peace , was once a good word to me , when i could not pray . fifthly , as we should improve this doctrine for the improvement and encouragement of these graces : so we should improve it to the driving of difficulties down before us , to the getting of ground upon the enemy . resist the devil , drive him back ; this is it for which thy lord jesus is an advocate with god in heaven , and this is it for the sake of which thou art made a believer , on earth , 1 pet. 5.9 . heb. 12.4 . wherefore ●as god put this sword [ we have an advo●ate ] into thy hand , but to fight thy way ●hrough the world. fight the good fight of faith , lay hold on eternal life : and say i will go in the strength of the lord god : and since i have an advocate with the father jesus christ the righteous , i will not despair tho the iniquity of mine heels should compass me about , psal. 49.5 . vse 5. fifthly , doth jesus christ stand up to plead for us with god , to plead with him for us against the devil . let this teach us to stand up to plead for him before men , to plead for him against the enemies of his person and gospel . this is but reasonable : for if christ stands up to plead for us , why should not we stand up to plead for him ? he also expecteth this at our hands , saying , who will rise up for me against the evil doers ? who will stand up for me against the workers of iniquity ? the apostle did it and counted himself engaged to do it , where he saith he preached the gospel of god with much contention , 2 thes. 2.2 . nor is this the duty of apostles , or preachers only , but every child of god should earnestly contend for the faith once delivered to the saints , jud. 3. and , as i said , there is reason why we should do this . he standeth for us : and if we 1. consider the disparity of persons , to plead , it will seem far more reasonable . he stands up to plead with god , we stand up to plead with men. the dread of god is great ▪ yea greater than the dread of men. 2. if we consider the persons pleaded for ▪ he pleads for sinners , for the inconsiderable , vile , and base : we plead for jesus , for the great , holy , and honourable . 't is an honour for the poor to stand up for the great and mighty : but what honour is it for the great to plead for t●e base ? reason therefore requireth that we stand up to plead for him , tho there can be but little rendere● why he should stand up to plead for us . 3. he standeth up to plead for us in th● most holy place , tho we are vile : an● why should we not stand up for him in thi● vile world , since he is holy ? 4. he pleads for us though our cause i● bad , why should not we plead for him since his cause is good ? 5. he pleads for us against fallen angels , why should we not plead for him against sinful vanities ? 6. he pleads for us to save our souls , why should not we plead for him , to sanctifie his name ? 7. he pleads for us before the holy angels , why should not we plead for him befor● princes ? 8. he is not ashamed of us , tho now in heaven , why should we be ashamed of him before this adulterous and sinful generation ? 9. he is unwearied in his pleading for us , why should we faint and be dismayed while we plead for him ? my brethren , is it not reasonable that we should stand up for him in this world ? yea , is it not reason that in all things we should study his exaltation here since he in all things contrives our honour , and glory in heaven ? a child of god should study in every of his relations to serve the lord christ in this world , because christ by the execution of every one of his offices seeks our promotion hereafter . if these be not sufficient arguments to bow us to yield up our members , our selves , our whole selves to god , that we may be servants of righteousness unto him : yea if by these and such like we are not made willing to stand up for him before men ; 't is a sign that there 's but little , if any of the grace of god in our hearts . yea , further that we should have now , at last , in reserve , christ as authorized to be our advocate to plead for us , for this is the last of his offices for us while we are here : and is to be put in practice for us when there are more than ordinary occasions . this is to help as we say , at a dead lift . even then when a christian is taken for a captive : or when he sinks in the mire where is no standing ; or when he is cloathed in filthy garments ; or when the devil doth desperately plead against us our evil deeds ; or when by our lives we have made our salvation questionable , and have forfeited our evidences for heaven : and why then should not we have also in reserve for christ ? and when profession , and confession , will not do : when loss of goods and a prison will not do : when loss of country and of friends will not do : then to bring it in ; then to bring it in as the reserve , and as that which will do : to wit , willingly to lay down our lives for his name , isa. 24.15 . joh. 21.19 . and since he doth his part without grudging for us , let us do ours with rejoicing for him . vse 6. sixthly , doth jesus christ stand up to plead for us and that of his meer grace and love ? then this should teach christians to be watchful and wary how they sin against god. this inference seems to run retrograde ; but whoso duly considers it will find it fairly fetch'd from the premises . christianity teaches inge●uity , and aptness to be sensible of kindnesses , and doth instruct us to a lothness to be over-hard upon him from whom we have all a free-cost , shall we sin that grace may abound ? god forbid . shall we do evil that good may come ? god forbid . shall we sin because we are not under the law , but under grace ? god forbid , rom. 6.1 , 2 , 15. it is the most disingenious thing in the world not to care how chargeable we are to that friend that bestows all upon us gratis . when mephibosheth had an opportunity to be yet more chargeable to david , he would not , because he had his life and his all from the meer grace of the king , 2 sam. 19.24 , 25 , 26 , 27 , 28. also david thought it too much for all his houshold to go to absalom's feast because 't was made of free-cost . why , christ is our advocate of free-cost , we pay him neither fee nor in-come for what he doth , nor doth he desire ought of us , but to accept of his free doing for us thankfully . wherefore let us put him upon this work as little as may be , and by so doing we shall show our selves christians of the right make and stamp . we count him but a fellow of a very gross spirit , that will therefore be lavishing of what is his friends , because 't is prepared of meer kindness for him . esau himself was loth to do this , and shall christians be disingenious ? i dare say , if christians were sober , watchful and of a more self-denying temper , they need not put the lord jesus to that to which for the want of these things they do so often put him . i know he is not unwilling to serve us : but i know also that the love of christ should constrain us , to live not to our selves but to him that loved us , that died for us , and rose again , 2 cor. 5.14 . we shall do that which is naught too much , even then when we watch and take care what we can to prevent it . our flesh , when we do our utmost diligence to resist it , will defile both us and our best performances . we need not lay the reins on its neck , and say what care we , the more sin the more grace , and the more we shall see the kindness of christ , and what virtue there is in his advocates office to save us . and should there be any such here i would present them with a scripture or two . the first is this , do ye thus requite the lord , o foolish people and unwise ? deut. 32.6 . and if this gentle check will not do , then read the other , shall we say , let us do evil that good may come ? their damnation is just , rom. 3.8 . besides , as nothing so swayeth with us as love , so there is nothing so well pleasing to god as it . let a man love , tho he has opportunity to do nothing , 't is accepted of the god of heaven : but where there is no love , let a man do what he will , it is not at all regarded , 1 cor. 13.1 , 2 , 3. now to be careless , and negligent , and that from a supposed understanding of the grace of christ in the exercise of his advocateship for us , in heaven , is as clear a sign as can be that in thy heart there is no love to christ , and that consequently thou art a just nothing instead of being a christian. talk then what thou wilt , and profess never so largely , christ is no advocate of thine , nor shalt thou , thou so continuing , be ever the better for any of those pleas that christ at god●s bar , puts in against the devil , for his people . christians , christ jesus is not unwilling to lay out himself for you in heaven , nor to be an advocate for you in the presence of his father : but yet he is unwilling that you should render him evil for good ; i say that you should do so by your remissness and carelesness . for want of such a thinking of things , as may affect you hearts therewith . 't would be more comely in you , would please him better , would better agree with your profession , and also better would prove you gracious , to be sound in the power and nature of these conclusions . how shall we that are dead to sin live any longer therein ? rom. 6.2 . col. 3.1 , 3 , 5 , 6 , if ye be risen with christ seek those things that are above where christ sitteth at the right hand of god. for ye are dead and your life is hid with christ in god. mortifie therefore your members which are upon the earth ; fornication , vncleanness , inordinate affection , evil co●cupiscence , and covetousness which is idolatry , for which things sake the wrath of god cometh upon the children of disobedience . i say 't would be more comely for christians to say , we will not sin , because god will pardon , we will not commit iniquity , 'cause christ will advocate for us : i write unto you that you sin not , tho if any man sins we have an advocate with god the father . why the brute will conclude , i will not do so 'cause my master will beat me : i will do thus , for then my master will love me : and christians should be above men , brutish men. and for a conclusion as to this , let me present you with three considerations . 1. know , that it is the nature of grace , to draw holy arguments to move to goodness of life , from the love and goodness of of god : but not thence to be remiss , 1 cor. 5.14 . 2 know therefore that they have no grace that find not these effects of the discoveries of the love and goodness of god. 3. know also that among all the swarms of professors that from age to age make mention of the name of christ , they only must dwell with him in heaven that depart from iniquity and are zealous of good works , 2 tim. 2.19 . he gave himself for these , tit. 2.11 , 12 , 13 , 14 not that they were so antecedent to this gift : but those that he hath redeemed to himself , are thus sanctified by the faith of him , acts 26.18 . seventhly , is it so ? is jesus christ an advocate with the father for us ? then this should encourage strong christians to tell the weak ones , where , when they are in their temptations and fears through sin , they may have one to plead their cause . thus the apostle doth , by the text ; and thus we should do one to another . mark , he telleth the weak of an advocate . my little children , i write unto you , &c. christians , when they would comfort their dejected brethren talk too much at rovers , or in generals : they should be more at the mark. a word spoke in season , how good is it ? i say , christians should observe and enquire that they may observe , the cause or ground of their brothers trouble ; and having first taken notice of that , in the next place consider under which of the offices of jesus christ this sin or trouble has cast this man ; and so labour to apply christ in the word of the gospel to him . sometimes we are bid to consider him as an apostle , and high priest , and sometimes as a fore runner and an advocate . and he has , as was said afore , these divers offices with others that we by the consideration of him might be relieved under our manifold temptations . this , as i said , i perceive john teaches us here , as he doth a little before of his being a sacrifice for us ; for he presenteth them that after conversion shall sin , with christ as an advocate with the father . as who should say , my brethren are you tempted , are you accused , have you sinned , has satan prevailed against you ? we have an advocate with the father , jesus christ the righteous . thus we should do , and deliver our brother from death , there is nothing ●hat satan more desires than to get good men into his sive to sift them as wheat that if possible he may leave them nothing but bran , no grace , but the very husk and shell of religion : and when a christian comes to know this , should christ as priest , or advocate be hid from him , what could bear him up ? but let him now remember and believe that we have an advocate with the father , jesus christ the righteous , and ●e forthwith conceiveth comfort . for an advocate is to plead for me according as has been shewed afore , that i may be delivered from the wrath and accusation of my adversary , and still be kept safe under grace . fur●her , by telling of my brother that he hath an advocate : i put things into his mind that he has not known , or do bring them to remembrance which he has forgot : to wit , that tho he hath sinned he shall be saved in a way of justice . for an advocate is to plead justice and law , and christ is to plead these for a saint that has sinned : yea so to plead them that he may be saved : this being so , he is made to perceive that by law he must have his sins forgiven him : that by justice he must be justified . for christ as an advocate pleadeth for justice , justice to himself , and this saint is of himself , a member of his body , of his flesh and of his bones . nor has satan so good a right to plead justice against us tho we have sinned , that we might be damned , as christ has to plead it tho we have sinned that we might be saved . for sin cannot cry so loud to justice , as can the blood of christ : and he pleads his blood as advocate by which he has answered the law , wherefore the law having nothing to object , must needs acquit the man for whom the lord jesus pleads . i conclude this with that of the psalmist . surely his salvation is nigh them that fear him , that glory may dwell in our land. mercy and truth are met together : righteousness and peace have kissed each other . truth shall spring out of the earth , and righteousness shall look down from heaven : yea the lord shall give that which is good , and our land shall yield her increase . righteousness shall go before him , and shall lead us the way of his steps . vse 8. eighthly , but what is all this to you that are ●ot concerned in this privilege ? the children indeed have the advantage of an advocate , but what is this to them that have none to plead their cause ? jer. 30.12 , 13. they are as we say left to the wide world , or to be ground to powder between the justice of god and the sins which they have committed . this is the man that none but the devil seeks after , that is pursued by the law , and sin , and death , and has none to plead his cause . 't is sad to consider the plight that such an one is in . his accuser is appointed , yea ordered to bring in a charge against him [ let satan stand at his right hand ] ps. 109 6 , 7. in the place where accusers stand , and when he shall be judged let him be condemned , let there be none to plead for his deliverance . if he cries or offereth to cry out for mercy or forgiveness [ let his prayer become sin : ] this is the portion of a wicked man. terrors take hold on him as waters , a tempest stealeth him away in the night , the east wind carrieth him away , and he departeth , and as a storm hurleth him out of his place . for god shall cast upon him and not spare : he would fain flee out of his hand . men shall clap their hands at him and shall hiss him out of his place , job 27.20 , 21 , 22 , 23. and what shall this man do ? can he over-stand the charge , the accusation , the sentence , and condemnation ? no , he has none to plead his cause . i remember that somewhere i have read , as i think , concerning one , who when he was carrying upon mens shoulders to the grave , cried out as he lay upon the bier , i am accused before the just judgment of god ; and a while after , i am condemned before the just judgment of god. nor was this man but strict as to the religion that was then on foot in the world , but all the religion of the world amounts to no more than nothing , i mean as to eternal salvation , if men be denyed an advocate to plead their cause with god. nor can any advocate , save jesus christ the righteous , avail any thing at all : because there is none appointed , but him to that work , and therefore not to be admitted to enter a plea for their client at the bar of god. obj. but some may say there is god's grace , the promise , christ's blood , and his second part of priesthood now in heaven : can none of these severally , nor all of them jointly save a man from hell , unless christ also become our advocate ? answer : all these , his advocates office not excluded , are few enough , and little enough to save the saints from hell ; for the righteous shall scarcely be saved , 1 pet. 4.18 . there must then be the promise , god's grace , christ's blood , and him to advocate too , or we cannot be saved . what 's the promise , without god's grace , and what 's that grace without a promise to bestow it on us ? i say what benefit have we thereby ? besides , if the promise , and god's grace without christ's blood would have saved us , wherefore then did christ die ? yea , and again i say , if all these without his being for us an advocate , would have delivered us from all those disadvantages that our sins and infirmities would bring us to , and into ; surely in vain and to no purpose was jesus made an advocate . but , soul , there is need of all , and therefore be not thou offended that the lord jesus is of the father made so much to his , but rather admire and wonder that the father and the son should be so concerned with so sorry ● lump of dust and ashes as thou art . and i say again , be confounded to think that sin should be a thing so horrible , of power to pollute , to captivate and detain us from god , that without all this ado ( i would speak with reverence of god and his wisdom ) we cannot be delivered from the everlasting destruction that it hath brought upon on the children of men. but i say what is this to them that are not admitted to a privilege in the advocates office of christ ? whether he is an advocate or no the case to them is the same . true , christ as a saviour is not divided : he that hath him not in all , shall have him in none at all of his offices in a saving manner . therefore he for whom he is not an advocate , he is nothing , as to eternal life . indeed christ by some of his offices is concerned for the elect , before by some of them he is . but such shall have the blessing of them all before they come to glory . nor hath a man ground to say christ is here or there mine , before he hath ground to say he also is mine advocate . tho that office of his as has been already shewed stands in the last place and comes in as a reserve . but can any imagine that christ will pray for them as priest , for whom he will not plead as advocate ? or that he will speak for them , to god for whom he will not plead against the devil ? no , no ; they are his own that he loveth to the end , joh. 13. to the end of their lives , to the end of their sins , to the end of their temptations , to the end of their fears and of the exercise of the rage and malice of satan against them . to the end may also be understood , even until he had given them the profit and benefit of all his offices in their due exercise and administration : but i say , what is all this to them that have him not for their advocate ? you may remember that i have already told you that there are several who have not the lord jesus for their advocate . to wit , those that are still in their sins pursuing of their lusts , those that are ashamed of him before men , and those that are never otherwise but lukewarm in their profession : and let us now for a conclusion make further enquiry into this matter . is it likely that those should have the lord jesus for their advocate to plead their cause , who despise and reject his person , his word and ways ? or those either who a●e so far off from sense of and shame for sin , that it is the only thing they hug and embrace ? true he pleadeth the cause of his people , both with the father and against the devil , and all the world besides ; but open profaneness , shame of good , and without heart or warmth in religion are no characters of his people . it is irrational to think that christ is an advocate for , or that he pleadeth the cause of such , who in the self same hour and before his enemies are throwing dirt in his face , by their profane mouths and unsanctified lives and conversations . if he pleads as an advocate for any , he must plead against satan for them , and so consequently must have some special bottom to ground his plea upon : i say a bottom better than that upon which the carnal man stands . which bottom is , either some special relation that this man stands in to god , or some special law he hath privilege by : that he may have some ground for an appeal if need be , to the justice and righteousness of god : but none of these things belong to them that are dead in trespasses and sins . they stand in no special relation to god ; they are not privileged by the law of grace . obj. but doth not christ as advocate plead for his elect , tho not called as yet ? answ. he died ●or all his elect , he prayeth for all his elect as a priest : but as an advocate he pleadeth only for the children , the called only . satan objecteth not against god's election , for he knows it not : but be objecteth against the called , to wit , whether he be truly godly or no , job 1.9 , 10. zech. 3. or whether they ought not to die for their transgressions . and for these things he has some colour to frame an accusation against us : ( and now 't is time enough for christ to stand up to plead , ) i say for these things he has some colour to frame a plea against us , for there is sin and a law of works , and a judge too that has not respect of persons . now to overthrow this plea of satan is jesus christ our advocate : yea to overthrow it by pleading law and justice , and this must be done with respect to the children only . my little children , i write unto you that ye sin not : and if any man sin , we have an advocate with the father , jesus christ the righ●eous . finis . errata . page 31 line 22 for acknowledgeth read acknowledged , p. 65 l. 13. f. yout r. you , p. 70. l. 2 r. his office is , p , 77. l. 19 f. world r. word , p. 87 l. 13 f. deferrs r. defers , p. 102 l. 24 f groundess r. groundless , p. 108 l. 15 f. thes r. the , p. 118. l. 27 f. affliction r. affection . p. 127 l. 10 f. matter r. water . a catalogue of books printed for and sold by dorman newman , at the sign of the kings arms in the poultrey . there is likewise published by this author , an useful book entitled , the holy war , made by christ upon the devil for the regaining of man , or the losing and taking again of the town of man-soul . the pilgrims progress from this world to that which is to come , delivered in the similitude of a dream , wherein is discovered the manner of his setting out , his dangerous journey , and safe arrival at the desired country , the first part . price 1 s. the pilgrims progress from this world to that which is to come , the second part , delivered in the similtude of a dream , wherein is set forth the manner of the setting out of christians wife and children , their dangerous journey , and safe arrival at the desired country . price 1 s. a treatise of the fear of god , shewing what it is , and how distinguished from that which is not so . also whence it comes . who has it . what are the effects . and what the privileges of those that have it in their hearts . price 1 s. 6 d. the life and death of mr. badman , presented in a familiar dialogue between mr. wiseman and mr. attentive . price 1 s. 6 d. the doctrine of the law , and grace unfolded , or a discourse touching the law and grace , the nature of the one , and the nature of the other , shewing what they are , as they are the two covenants , and likewise who they be , and what their conditions are , that be under either of these two covenants . very easie to be read , and as easie to be understood by those that are the sons of wisdom , the children of the second covenant . price 1 s. 6 d. grace abounding to the chief of sinners . or a brief and faithful relation of the exceeding mercy of god in christ to his poor servant john bunyan . namely in his taking him out of the dunghil , and converting of him to the faith of his blessed son jesus christ. here is also particularly shewed what sight of , and what trouble he had for sin , and also what various temptations he hath met with , and how god hath carried him through them . corrected , and much inlargged in this edition . price 1 s. questions about the nature and perpetuity of the seventh day-sabbath , and proof that the first day of the week is the true christian sabbath . price 6 d. a book for boys and girls , or country rhimes for children . price 6 d. sighs from hell , or the groans of a damn'd soul. come and welcome to jesus christ. a discourse upon the pharisee and publican . seasonable counsel or advice to sufferers . the barren fig-tree . the greatness of the soul. a discourse of prayer ; or i will pray with my spirit and with my understanding also . questions about the nature and perpetuity of the seventh-day-sabbath . the holy city ; or the heavenly jerusalem . the advocateship of jesus christ. his four last things , death , judgment , heaven and hell. the present state of his majesties isles and territories in america , viz. jamaica , barbadoes , s. christophers , mevis , antego , s. vincent , dominica , new-jersey , pensilvania , monserat , anguilla , bermudas , carolina , virginia , new-england , tobago , new-found-land , mary-land , new-york . with new maps of every place . together with astronomical tables , which will serve as a constant diary or calendar , for the use of the english inhabitants in those islands ; from the year 1686 , to 1700. also a table by which , at any time of the day or night here in england , you may know what hour it is in any of those parts . and how to make sun dials fitting for all those places . choice and practical expositions on the ten commandments preached by james durham , late minister in glasgow . a golden key to open hidden treasure , or several great points , which referr to the saints present blessedness , and their future happiness ; with the resolution of several important questions . the active , and passive obedience of christ , vindicated and improved ; two serious , and singular pleas which all sincere christians may safely make to all those ten scriptures which speak of the general , and particular judgment that must certainly pass on all , &c. the ● st . and 2 d. part by tho. brooks late preacher of the gospel at st. margaret new fish street . a collection of sermons preached at the morning lecture in southwark and else-where , by nicholas blakie . the morning seeker , shewing the benefit of being good betimes , with directions to make sure work about early religion , by john ryther . the interest of reason in religion , with the import and use of scripture metaphors , and the matter of union between christ and believers , with reflections on several late writings , especially , mr. sherlock's discourse concerning the knowledge of christ modestly enquired into and stated by r. ferguson . the works of mr. james janeway containing these six following treatises , heaven upon earth , or the best friend in the worst of times ; death unstung , a sermon preached at the funeral of tho. moseley , an apothecary , with a narrative of his life and death ; also the manner of gods dealing with him before and after his conversion . a sermon preached at the funeral of tho. savage : invisible realities demonstrated in the holy life and triumphant death of mr. john janeway ; his legacy to his friends containing 27. famous instances of gods providences in , and about sea dangers and deliverances , with a sermon on that subject . life in god's favour , a seasonable discourse in death-threating times , being the substance of sundry sermons on psal. 30.5 . in his favour is life . by o. haywood minister of the gospel . a call to prayer , in two sermons on that subject : lately preached to a country auditory , with an account of the principles and practices of the quakers in matter of prayer subjoined , wherein is shewed that the quakers religion is much wanting in prayer , and they themselves grosly guilty in not calling upon god , and of fathering much impiety on the spirit of god , alledging him in defence of their prayer-less cause . quakerism subverted , being a further discovery and confutation of the gross errors of the quakers , published and maintained by will. penn , and others of that sect. a warning to souls to beware of quakers and quakerism , by occasion of a late di●pute at early in cheshire , all three written by john cheyney minister of the gospel . gospel remission , or a treatise shewing , that true blessedness consists in pardon of sin , wherein is discovered the many gospel-mysteries therein contained , the glorious effects proceeding from it , great mistakes made about it , the true signs and symptoms of it ; way and means to obtain it ; by jeremiah burrough . a protestants resolution , shewing his reasons why he will not be a papist , digested into so plain a method of question and answer , that an ordinary capacity may be able to defend the protestant religion against the most ●unning jesuit or popish priest. mr. wadsworth's legacy , being his serious exhortation to an holy life : or a plea for the absolute necessity of inherent righteousness , in those that hope to be saved . the triumphs of gods revenge against the crying and execrable sin of murther , expressed in 30 several tragical histories , to which is added , gods revenge against the abominable sin of adultery . a token for children , being an exact account of the conversion , holy and exemplary lives and joyful deaths of several young children , in 2 parts . by james janeway minister of the gospel . finis . notes, typically marginal, from the original text notes for div a30121-e7560 how christ manages the office of an advocate . the necessity of christ's being an advocate . spoke of cyrus a type of christ. true old light exalted above pretended new light, or, treatise of jesus christ as he is the light which enlightens every one that comes into the world : against the sense both of the quakers, arminians, and other assertors of universal grace, whose light is proved to be darkness / delivered in nine sermons, by john tombes, b.d., and commended to publick view by mr. richard baxter. tombes, john, 1603?-1676. 1660 approx. 319 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a62877 wing t1824 estc r21431 12296979 ocm 12296979 59052 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62877) transcribed from: (early english books online ; image set 59052) images scanned from microfilm: (early english books, 1641-1700 ; 927:19) true old light exalted above pretended new light, or, treatise of jesus christ as he is the light which enlightens every one that comes into the world : against the sense both of the quakers, arminians, and other assertors of universal grace, whose light is proved to be darkness / delivered in nine sermons, by john tombes, b.d., and commended to publick view by mr. richard baxter. tombes, john, 1603?-1676. [20], 85 p. printed by a.m. for thomas underhill ..., london : 1660. reproduction of original in bodleian library. table of contents: p. [17]-[19] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical 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number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. society of friends -sermons. sermons, english -17th century. 2004-11 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion true old light exalted above pretended new light or treatise of jesus christ , he is the light which enlightens every one that comes into the world . 〈◊〉 the sense both of the quakers , arminians , and other assertors of universal grace ; whose light is proved to be darkness . delivered in nine sermons , by john tombes , b. d. and commended to publick view by m r richard baxter . psal. 43. 3. 〈◊〉 thy light and thy truth , let them lead me , let them 〈◊〉 〈◊〉 to thy holy hill , and to thy tabernacle . london , by . a. m. for thomas underhill at the sign of the anchor and bible in pauls church-yard , 1660. to the honourable s r thomas widrington knight , serjeant teril , & serjeant fountain , lords commissioners of the great seale of england . the incessant and importunate inculcation of this monition , by the miserably deluded quakers [ look to the light within you ] not distinguishing but confounding it with christ , giving thereby cause to conceive , that they acknowledg no other christ as their saviour , but such a fancied one , as they have imagined to be in them , being sadly resented by me , as causing one of the most pernicious schismes of our dayes , in drawing many weak , though perhaps well meaning soules , to neglect scriptures , ministry of setled teachers , christian-church-communion ( which tends to atheisme , irreligion , and perdition ) moved me at first to preach , and since to compose for the press these ensuing sermons . in which i have endeavoured to shew christ to be , and how he is the true universall lighting light , and the insufficiency of that magnified light in each , which those forenamed erring persons with the assertors of universall grace and selfedisposing freewill of man have avouched . it is charged hotly by many on those whom they term anabaptists , though not rightly , as if they were authors or fautors of this delusion of ( quakers and much to that purpose was objected against my self by that reverend brother , whose epistle is prefixed to these sermons , in his letter to me , which is answered by me in the 63 d. section of the 3 d. part of my review intitled antipoedo baptism ) but i hope that by our declaration printed decemb. 12. last ( to which i find two quakers have made injurious answers ) and by my answer in that section , together with the reading of these sermons , the truth will be cleared , and my self with those other brethren who joyned with me in that declaration , will be discharged from those evill surmises and insinuations which heighten our devisions : for the taking away or lessening of which if i were offered upon the sacrifice and service of the faith of gods elect , i should count my self happy . the author of the epistle hereto annexed imputes the rise or spreading at least of the errors of quakers , and divisions of the godly to a popish jesuiticall practice , for the undermining and ruine of the churches of christ in those nations and this commonwealth , and he feares nothing so much as a toleration of popery in england , as the meanes to destroy the protestant churches now near an utter destruction by the union of popish princes and plots of romishs agents . i hope the lord will not so desert the parliament , your honours , or any other of the assertors of our just liberties , as to allow such a liberty , as will bring the whole state and all the churches of god into the servitude of the roman man of sinne . we have had experience of their and satans devices by them , their implacable hatred of all that idolize not the pope and a piece of bread , to make us wary how we permit such serpents to lye in our bosomes . their activity , subtility , perfidiousness , cruelty beyond any sort of men , that ever yet appeared in the world , especially to really godly persons , should alarm and awaken us to bethink our selves , afore it be too late , of preventing their intrenching among us . and sith quakerism is but a posterne to let in popery , which english protestants would undoubtedly fight against to the death , if it marched under its own colours and leaders , it is necessary that such an eye be had on quakers , as that the preaching of the gospell be not hindred by them , nor their growth such as may oppress those , whom they revile and hate without a cause . to shew the falsehood of the chief foundations of popery the supposed cathoticism of the roman church , the supremacy of the pope , and the truth of their unwritten traditions , i have written a book now in press , which hath an epistle of the same reverend brother ( whose epistle is here printed , ) prefixed , by which appeares our union and concurrence in the common cause of christ against oppugners of it . and having regard to your honours , and the esteem which is due to you as being a constellation of the first magnitude in this our commonwealth , i presume to offer this writing to your honours for your use , and to subscribe my selfe your honours humble servant in christ john tombes . lemster in hereford shire the 3 d day of the last moneth vulg . febr. 1. 1659 to the reader . reader , if thou live in england , it 's like thou hast heard of ( if not seen ) that new and strange generation of people called quakers : and if thou be one that hast not lost thy faith and wit , i may presume that thou art grieved for their folly and impiety , and wonderest at their brazen-faced impudency , and lamentest the dishonour which they bring upon the christian name , and blushest at them as the nations shame . but all understand not their originall and tendency : who sends them forth ; and what is their designe . had there been no other discovery of these , they are legible enough in their doctrines and their workes . he that is no stranger to popery , and is conversant in the writings of the fryars and jesuites , may perceive who taught them their doctrine of universall sufficient light ; of perfection , against imputed righteousness ; of the necessity of an infallible judge ; that concupiscence antecedent to consent is no sin ; their undervaluing the scriptures , and many the like . the principal work of the papists and quakers is to take off the people from the holy scriptures , and from the reformed faithfull ministers . this is none of the work of christ , who teacheth his discipies by his spirit , word , and ministers conjunctly . he that would have no ministry , would have no church and no christ : and he that would have another church and ministry , in reason should tell us plainly which is the church and ministry which he would have . if it be the papal , why do they not speak out and say so : doth jugling suit with matters of eternall life or death ? if it be not the papal but the quakers , it cannot be the church and ministry of christ. for the church and ministers of christ have been not only conspicuous since his ascension and sending the holy ghost , but also have been that part of the world which providence hath tendered , and for which the earth hath been sustained , and for whose happinesse all things do conspire . but the quakers church ( if they have any ) is but about ten or twelve years old at utmost : unless the weigelians , paracelsians , behmenists , and the rest of the fanaticks in germany , or the familists in england and new-england may be accounted their progenitors : and yet their church will not be found to be of two hundred years continuance . indeed stubbe ( sir h. vane's egregious vindicator ) had neither wit , nor modesty , nor fear enough to restrain him , from telling the world ( in his malice , pag. 36. ) that it was ignorantly said of me , that [ the quakers had no being in the world , till a few years ago ] and the gnostick adds that [ as to the generality of their opinions and deportment , he doth avow it out of as sure and good records as any can be produced , that they can plead more for themselves from the first two hundred seventy years , then mr. baxter for the present orthodox religion laid down in the saints everlasting rest , or the confession of the assembly . ] but when will the undertaker produce these records ? such a heart and face might have served him to avow , that the holy apostles were railing lying quakers , or whatever filthiness had come into his thoughts . some of their abominable opinions and practices , have troubled the world since the romish iniquity did abound : but no times were freer from them then the first , and none more unlike to them then christ and his apostles , however satan would gain credit to his impieties , or discredit to the gospel by his apish imitations . the witness of their late leader james nailor is regardable , who in his recantation saith that they are [ unclean spirits gene out from the unity of the truth and light by which we have been called and gathered into one christ jesus , the head over all his , blessed for ever : whose name hath been greatly dishonoured by many wilde actings , and his innocent spirit grieved , and many simple souls deceived , — and that the work of the murderer and devourer is therein , against the life of god in his temple : which though they seek entrance under pretence of humility ; promising some great things , and more holiness in that way , to steal into simple minds , yet being got in , exalts himself above the seed of god , and tramples the meek spirit under foot . — and by this ( saith he ) you shall all perceive that spirit , whatever it pretends , it will secretly withdraw your entire love from the flock of god , already gathered , and cool your affections and zeal towards their present meetings : and if you judge it not there , it will grow on with an evil eye , to spie out for their failings ; and to delight to hear of them with an hidden joy , whispering them to others , and adding thereunto , with a desire to see them broken , and their nakedness laid open , if anything be amiss . and thus it hath wrought in a mystery of wickedness in some unjudged , untill it be seated in the throne of open enmity and strife against the lambs of light , preferring the society ef the prophane before them , and taking part therewith against them , joyning to any who seek to scatter them . and whatever pretence this spirit covers it sellf with , this i declare against it , ( having been kept by the good hand of god , to see it revealed in its ground and end ) that it is the old spirit of the ranters , which now in a new way makes head against the light of christ and life of the cross , which is the only thing that stands in its way , by condemning its filthiness in every conscience . ] thus speaks james nailor , after his lamentable experience , and the papers he hath written ( against me and others ) for their way . and yet his followers will not be undeceived , nor follow him in his recantation . had they their will against the ministry in this land , would it promote the gospel , and the salvation of the people ? who would instruct them publikely and privately ? as constantly , and diligently , and soundly , as now they are instructed ? if there were joyin hell , what joyfull tidings would it be to the infernal spirits , to hear of the accomplishment of the desires of the quakers , and their partakers ? the accusations against us , which the grand accuser of the brethren hath put into their mouthes , are partly from our hearts ( unknown to them ) and partly from our duties ( imputed to us for our crimes ) and partly from our afflictions ( in which they should rather compassionate us , then reproach us . ) yesterday in the congregation and the streets , a stranger that never saw my face before , cryed out [ the judgement of the lord is gone out against thee , thou hypocrite , thou painted sepulcher , that hast an outside of humility , but an inside of pride ; an outside of godliness , but within is envy , wrath , malice , and all wickedness : in the day of thy misery thou shalt remember me . ] when i heard the man , i blessed god that had caused me to be contented with his own approbation , and given me the testimony of my conscience , that my soul , and life , and all that i have is devoted to him , and that i have a most just heart-searching judge , that yet hath the compassions of a father . and i wondered that sin should ever prevail so far with men , as to harden them to so open and impudent an usurpation of the prerogative of god , while they pretend to know the hearts of men , as soon as they see their faces . and i thought with compassion on the state of weak unsetled consciences , that are like young horses among drums and guns , that are frightened meerly by a noise . as if any man that could but repeat a scripture-threatning , and speak terribly , and counterfeit himself a prophet , should frighten us from our peace and faith . and it is our very preaching and labours for our peoples souls , that is the principal thing they hate us for : and the more laborious and faithfull any man is , the more maliciously do they oppose him ; being incomparably more patient with a whoremonger , or drunkard , or prophane worldling , then with such , so that our diligence ( so strictly commanded us by god ) is with them our crime . that we do not ( as the old worldly readers did ) follow the plow and cart , and labour about earthly business , when we should be doing the spiritual work that we are engaged in , and that our peoples souls require , though we are commanded to [ meditate upon these things , and give our selves wholly to them ] 1 tim. 4. 15. a good minister of jesus christ , being one that is nourished up in the words of faith and of good doctrine , whereto they do attain . ] vers . 6. the great word by which they think to make us odious to the people ( working on their carnal minds and interests ) is that we are hirelings , because ( forsooth ) we bargain for so much , or else we will not preach . but satan is a liar : by gods assistance , we will preach while we have life , and strength , and liberty , though instead of maintaining us , they spit in our faces . but we dare not encourage our people to be ungratefull monsters , nor sacrilegious theeves , to detain the tithes or glebe that never was their own , nor they nor their fathers never paid for , nor had the least pretence of title to . for my own part i never took tithe , by suit or force to my self , and resolved still that i never would do it : but if ever i were put to suit , i give order to the collectors , to give all that they recover to the poor , with all the damages and addition , that so neither i may have tithes by law-suit , nor the wicked worldlings be encouraged to damn their souls by sacriledge , while i connive at it . and sure i am that it was god that told the israelites , mal. 3. 8 , 9. they were cursed with a curse , even the whole nation , for robbing god in tithes and offerings . and that christ saith to the tithers of mint and cummin , mat. 23. 23. these things ought ye to have done , and not to leave the other undone : and that the primitive christians sold all , and laid at the apostles feet , for the maintenance of themselves and of the poor : and that the holy ghost hath fully decided the controversie , 1 cor. 9. that we have power to forbear working , vers . 6. and not to go on warfare at our own charges , vers . 7. and that the law about church-maintenance is so far from being repealed , that paul proves he saith not these things as a man , because the law doth speak the same , vers . 8. the ox is not to be muzzled that treadeth out the corn ; which god speaks in care of his ministers and churches , though quakers would have more care of oxen. do we not know that they which minister about holy things , live of the things of the temple ? ( even on a stated maintenance ) and they which wait at the altar , are partakers with the altar ? even so hath the lord ordained , that they which preach the gospel , should live of the gospel , vers . 13 , 14. is it a crime to eat and be cloathed ? or are ministers most unworthy of their daily bread ? shall lawyers and physicians live on their professions , and only the preachers of the gospel be thought unworthy of any competent maintenance in the world ? or will not christ ( that will reward a cup of cold water given to his servants , taking it as done to him ) severely one day reckon with these unthankfull men , that grudged a competent maintenance to his ministers , and made it their reproach that they live ? when he had generally required , g●l . 6. 6 , 7. [ let him that is taught in the word , communicate unto him that teacheth in all good things : be not deceived , god is not mooked : for whatsoever a man soweth , that shall he also reap . ] and yet we desire none of their communications : but only that they deny us not that which never was their own . but they say , that their teachers are content with food and raiment ; and so should we . to which i answer , we are content with it : where there is one minister that hath much more , i believe there is ten , if not twenty that are hardly put to it , to have ordinary food and raiment for themselves and families : and yet if they be enabled to relieve the poor , or to breed up their children ( at least ) to some honest trade , it would not have been grudged them , if their holy doctrine had not first been hated , and these apostates proved more ungratefull monsters , then many turks or heathens are . the affliction with which they reproach us , is , the unreformedness of our people ; they tell us , as the papists do , that none are converted by our ministry . but how ill the lord will take it at their hands to blaspheme the workings of the holy ghost , and deny his grace , that manifesteth it self in thousands of his servants , and to put the name of satan on the sheep of christ , these wretches are shortly like to know , to their everlasting horror , if repentance prevem it not . to our joy , and the praise of the grace of god , we see ( though not in all places alike ) so many hundreds and thousands of souls converted , within these few years by our ministry , that all the malicious spirits in hell , and slanderous tongues on earth , shall not deprive us of our comfort , nor god of the honour , nor these converts of the happiness hereof . but what if some ministers do labour with less encouragement and success ? is that their fault ? or is it long of wicked hearts ? and of slanderers that reproach their ministry ? when christ bid his apostles shake off the dust of their feet against the refusers of his gospel , and told them , it should be more easie for sodom in the day of judgement , then for them ; would they have cast this as a reproach upon the apostles , which was the sin and dreadfull misery of the people ? o what deceivers of poor souls are these ? that would turn the eyes of obstinate sinners thus from the observing of their own iniquities . and what ! are we better then the apostles ? and then christ himself ? how few did he convert , that spake as never man spake ? how many thousand remained malicious cruel enemies ? and how many places did the apostles preach in , where they converted not one ( i think ) for a hundred , that some of us see converted in one parish ? and why do not the papists and quakers observe , how they condemn their own ministry by this argument ? do they make papists and quakers of all where they come ? how few do they win in a whole countrey ? i have here allowed them to dispute in publike ; and they frequently preach and rail in the market place : and yet it is but a few weeks , since they passed through this town with this lamentation . [ what miserable places are kederminster and bewdeley , that we cannot convert one soul in them ! ] and yet to make a man a quaker , is a far easier matter then to make him an honest godly man : as it 's easier to make a man an uncharitable railer , then a meek and charitable christian. their great pretence , when they dishonour the scripture and the ministry , is to lead men to a light or word of god within them ; and this is their cry in our assemblies and our streets [ hearken to the light and word within you : ] and the sufficiency of this they clamorously defend ; and accuse us grievously for contradicting them . but what mean these dark contentious men , when their words are freed from confusion . do they affirm that all men have the light of reason ? and who denieth it of any , but ideots and infants ? do they maintain that reason by the help of natural evidence in the creatures , may know much of god and duty , even so much as to leave men without excuse , at the barre of god ? and who denieth this ? do they maintain that this light is from jesus christ , both as the author and restorer of nature ? and by whom among us is this denyed ? do they say that repaired or reprived nature , may be fitly called grace ? about this also we have no mind to quarrell with them ; so they will not with pelagius exclude supernatural grace hereby . do they hold that common supernatural light , outward and inward , objective and inherent , is given to many ( at least ) of the unsanctified , that live under the preaching of the gospel ? and who contradicteth them in this ? do they hold that , as the sun is appointed in nature , to be the light of every man that cometh into the world , though some parts of the earth were never illuminated by it , and blind men partake not of its light , and the night or shutting our eyes or windows may exclude it ; so christ is by office the sun in the world of grace , giving men actually all the gracious light they have , and being sufficient himself to enlighten all , and giving them an illuminating word , which is sufficient in its own kind , to do its own part ; though many are blind , and many for their sin are deprived of the communication of this light ? why all this we maintain as well as they . do they say that all this light ( within us and without us ) is to be hearkened to and obeyed ? why what man did they ever speak with , that 's a christian , that denieth it ? but if they make mans reason in faculty or act , or any of this inward light , to be christ personally within us , and deny any christ but such a one that is essentially one with such a light , ( that is , with every wicked man ) we abhor this infidelity and blasphemy , and marvell that such hellish darknesse should have the face to assume the name of light . if they maintain that the common reason of the world , is sufficient to bring men to the faith of christ , without any other kind of light , from the spirit , or written or preached word ; i would fain be resolved in these few questions . q. 1. how comes it to passe that all nations that never heard the gospel , are utterly void of faith in christ , when the nations that have the gospel do generally know him more or lesse ? q. 2. why did not the world believe in christ , even generally , before his coming ? if reason was then a sufficient light ? q. 3. why did christ preach himself while he was on earth , if the people had all sufficient light before ? q. 4. why did he send his apostles to preach through the world , if the people had sufficient light before ? q. 5. why did he set pastours and teachers in his church , if all have a sufficient light within them ? q. 6. why do the quakers go up and down teaching men their own doctrines , if all men have sufficient light already ? q. 7. why do they cry out against us as being in darknesse , when all men have sufficient light within them ? q. 8. will they pray for more light and grace , or not ? if not , they are impiously proud : if yea , then it seems they have not yet light and grace sufficient . q. 9. whereas they say , the light within is sufficient , if obeyed : our question is , whether it be sufficient to make men obey it ? for that 's the grace that we are speaking of , that causeth men to hearken , believe and obey : for faith is not of our selves , but it is the gift of god : and mens hearts must be opened , as lydia's was , act. 16. to hear and receive the truth revealed . now to say , that the light or grace which is given to cause us to believe and obey , is sufficient if we will believe and obey , is ridiculous : as if christ should have said to lazarus , [ i will raise thee , if thou wilt first raise thyself . ] q. 10. but how can any light be sufficient , ( were a man never so obedient , ) to reveal that which is not manifested by it , or by any revelation that doth accompany it ? no light or revelation among the heathens in america , doth tell them that christ was incarnate , dyed , rose , ascended , or intercedeth for us , or is the king , priest , or teacher of the church , or will raise the dead , and judge the world . how then can their light be sufficient to help them to the belief of this ? i think it 's past controversie , that no man hath sufficient grace for salvation , till his last breath . for if god adde not more , for his preservation , excitation and perseverance , all will be lost . but this point ( which quakers most insist on ) the reverend author hath very judiciously handled in this treatise , and therefore i shall say no more of it . the truth is here opened ( to the shaming of their errours ) with great scripture evidence ; which impartially considered , may easily convince all that believe the scriptures : and make it appear that the light that is in these men is darknesse ; ( luk. 11. 35. ) though the difference , and too-eager disputations between the reverend author and my self , about the point of infant-baptism , be too well known , yet it is our desire that it be as much known , that we desire to hold the unity of the spirit in the bond of peace ; as members of the same head and body , uniting our force for the common truths against the pernicious adversaries thereof : and though we own not in each other , or our selves , the discerned errours of doctrine or life , which through humane frailty we may be guilty of ; neverthelesse , whereto we have already attained , we desire to walk by the same rule , and mind the same things ; hoping that if in any thing we be otherwise minded , god shall reveal even this unto us . ( phil. 3. 15 , 16. ) i think it is time for men that have any sense of the common interest of christianity and reformation , to lay by those contentions that have brought us so low , and almost made us a prey to the common romish adversaries : the lord grant it be not too late . the two great works of the jesuites in england , are to procure liberty for the profession of popery , and to weaken , if not take down a fixed able ministry : they cannot do this work of themselves , without the help of men professing a zeal for reformation . but how much they have promoted it by such hands , and how much they are likely further by them to promote it , i had rather lament with daily tears , than open to a generation of deluded souls , that will not believe they are doing the work of the devil and the pope , till they find themselves in rome , or the inquisition . it astonisheth me to foresee , ( if a wonder of mercy do not prevent it , ) how these contetious souls will be worryed by their consciences , and ready even to eat their flesh , when they see ( by the conjunction of forreign and domestick papists ) the cause of christ once trodden down in the hand , and see how they betrayed the gospel of their posterity , into the hands of tyrannous idolaters , and how the familistical juglers of these times , made use of them to set up popery : which ●ow is the work that is already so farre carried on , that all our endeavours , if united , are like to be little enough to prevent . we are not so childish as 'to fear lest quaking should become the national religion : we know these squibs will soon be out . but those that animate them , have italy and spain , and austria , and france , armies and navies , and swarmes of fryers and jesuites at their backs ; and i take their liberty and dominion , to be words almost of the same signification . but let the curse of the almighty defender of his church , yet follow the underminers of his holy truth , and confound the builders of this babel ! and never let the deliverances in 88 , and from the powder-plot , be buried in the ruines of an ungratefull apostatized land ! when you hear , that among our rulers it shall be endeavoured , that liberty for popery shall be granted , and secured from interruption from any future parliaments , then remember what i say , and let the consciences of those that have betrayed us , be awakened , and let them see then what friends they have been to our religion , and whither their uncharitable perversnesse hath brought a miserable land. i have already told the episcopal brethren , that bishop usher and i did fully agree in half an hour , and therefore it is not long of us , that our wound is yet unhealed . and ( though i never treated with mr. tombes about such a matter ) i am confident that he and i should agree in one daiestreaty , upon termes of communion , charity , and forbearance , among those of our several waies . and therefore if we yet continue unhealed , let the shame and horror lie on them that are obstinate in their uncharitable waies . and that it should be harder to agree with the congregational brethren , is incredible . why then is there not long ago , a setled concord among all these ? that yet there should be a frustration of all assemblies and endeavours to these ends , and so easie , so necessary , so christian a work should be yet undone ( yea obstinately resisted ) after so many years experience and opportunity , till we are all ready to be devoured by the common adversary , this is our astonishment , and englands shame , and especially of some that have been the hinderers , and will cost the consciences of some men dear , when god ariseth to judge the earth , and vindicate his honour which they betrayed , by their self-blinding and church-troubling pride . reader , as i invite thee to the perusall of this treatise for thy edification , so do i most earnestly intreat thee , if thou beest a divider , to study the nature of holy charity , and catholick unity , and follow us that desire to lead thee to the love and concord of the saints . and to further this work , i intreat thee also impartially to peruse mr. william allen's retractation of seperation ; which if thou wilt do with a christian frame of spirit , then go on to destroy the church by divisions , and further their work that would betray us to the papists , if thou canst . if our wickednesse have not caused god to passe an irreversible decree , of departing from us , and leaving england to be a stye of romish abominations , he will yet cause his people to retreat from their divisions , and presently to hear the voice of peace : for which i shall daily pray and groan , and labour according to my power ; and if god deny it me , and tell me this is not a world that 's fit for so great a mercy , i hope i shall long the more for heaven , and cry and wait , for the glorious appearing of the prince of peace . come lord jesus , come quickly . amen . richard baxter . october 17. the contents . serm. i. christ the light. sect. 1. of the evangelists scope , method , the reading and meaning of joh. 1. 9. sect. 2. christ is the light , and the term light , explained . sect. 3. christ is light as the prince of life . sect. 4. christ is light as the lord of glory . sect. 5. christ is light as cause of peace and joy. sect. 6. christ is light in respect of his purity and wisdome . sect. 7. christ is light in respect of truth and grace . sect. 8. the application in a double use , to see the estate of men without christ , and to draw our eyes to him . serm. ii. christ the true light. sect. 1. christ no counterfeit light. sect. 2. christ more then a typical light. sect. 3. other lights not lights , in comparison of christ. sect. 4. christ the original light. sect. 5. christ the perfect light. sect. 6. christ the effectual inlightning light. sect. 7. christ was the true light in respect of the truth of his word sect. 8. application by way of vindication of our selves , from the accusation of quakers , as if we denied the light , john 1. 9. and warning to shun false lights . serm. iii. christ the inlightning light. sect. 1. christ inlightens all things with their natural light as creatour . sect. 2. christ inlightens the world with the knowledge of god as the prophet of the church . sect. 3. christ as high priest enlightens with the light of pea and joy in god. sect. 4. christ as king of saints enlightens with the light of glory . sect. 5. christ enlightens by his natural power as gods son , and by special commission as sent of god. sect. 6. christ enlightens by his preaching , example , spirit , apostles , now in this time ; by his power and glory in the world to come . sect. 7. christ enlightens by reason of his own lustre , and his fathers design to shew him to the world . sect. 8. application by way of inference , that we are to bless god for christs enlightening , and all that are christs are children of light. serm. iv. men coming into the world need light from christ. sect. 1. the necessity of christs enlightening is asserted , because of the blindness which is in all at birth . sect. 2. universal corruption at birth , is proved from joh. 3. 6. sect. 3. vacuity of light without christ enlightening , is proved from rom. 8. 7 , 8. rom. 3. 9 , 10 , 11. 23. 1 cor. 2. 14. mar. 7. 21 , jam. 1. 14. sect. 4. vacuity of light without christ enlightening , is proved from gen. 6. 5. & 8. 21. job 14. 4. & 15. 14. & 25. 4 , 5 , 6. & 11 , 12. psal. 51. 5. jer. 10. 14. & 17. 9. and experience . sect. 5. every man needs enlightening by christ , by reason of the many evils consequent on sin . sect. 6. application to make us sensible of sins evil , and the worlds vanity , and to provoke us to seek a treasure above , and light from christ to comfort us . serm. v. every man hath light from christ to make him inexcusable . sect. 1. a natural light from christ is yeelded to be in every man , and the opinions of free-willers of its sufficiency are set down . sect. 2. the opinion of the quakers concerning a light in each man , is enquired into . sect. 3. some light is in the most barbarous , yet the knowledge of the most refined gentiles , may be conceived to come from some acquaintance with the written law or tradition from adam . sect. 4. the light without the written word which was in the gentiles , in the utmost extent of it was imperfect . sect. 5. the gentiles light by nature served to restrain from sin and to leave men inexcusable . sect. 6. application to justifie us against quakers , and to warn us , that we act not against our light. serm. vi. containing thirty arguments out of scripture against the quakers opinion , of the sufficiency of a light in every man to guide him to god. serm. vii . every mans light within him is not of it self a sufficient safe guide unto god. sect. 1. ten reasons more are urged against the quakers opinion , of the sufficiency of the light in every man to guide him to god. sect. 2. objections of the quakers for the universality and sufficiency of light in men , are answered . serm. viii . all spiritual saving light is from christ. sect. 1. all spiritual saving light of knowledge , peace , joy , hope , life , and glory , is from christ. sect. 2. christ enlightens gentiles as well as jews with spiritual light. sect. 3. there is not sufficient direction in the acts of gods common providence , to lead men to the knowledge of gods grace in christ. sect. 4. application to move us gentiles to rejoyce in this light , and not to rest in humane reason . serm. ix . christ is to be chosen and followed as our light , whereunto we are exhorted to use him as our light , and directions given to that end . books published by the author . christs commination against scandalizers , on luk. 7. 1 , 2. printed for richard royston at the sign of the angel in ivy-lane london . jehovah jireh , or gods providence in delivering the godly , in two sermons on 2 pet. 2. 9. on occasion of preserving bristoll from a plot to deliver it to prince rupert , march 7. 1642. printed for michael sparks at the blew bible in green arbour london . fermentum pharisaeorum , or the leaven of pharisaical will-worship , in a sermon on mat. 15. 9. printed for andrew crook at the green dragon in pauls chruch-yard london . anthropolatria , or the sin of glorying in men , on 1 cor. 3. 21. printed for john bellamy at the three golden lions in cornhill london two treatises concerning infant-baptisme , to wit an exercitation and examen of mr stephen marshall's sermon , printed for george whitington , and to be sold by w. larnar . an apology for the two treatises , printed for g. calvert at the black spread eagle at the west end of pauls london . an antidote against the venome of a passage of m r richard baxter's epistle before his book of rest , printed for thomas brewster at the three bibles at the west end of pauls london . an addition to the apology , in a letter to m r robert baillee of scotland , printed by henry hills next door to the sign of the peacock in aldersgate-street london . praecursor , or a forerunner to the review , printed for the same . antipoedobaptisme , or the first part of the full review of the dispute concerning infant-baptisme , printed for henry cripps and lodowick lloyd in popes head ally near lumbard-street london . a plea for antipoedobaptists against m r john crag's dispute and sermon at abergavenny , printed for henry hills above named . antipoedobaptisme , or the second part of the full review of the dispute concerning infant-baptisme , printed for the same . joannis tombes beudleiensis refutatio positionis doctoris henrici savage londini typis henrici hills . antipoedobaptisme , or the third part of the full review of the dispute concerning infant-baptisme , london printed for henry hills above named . felo dese , being a collection of twenty arguments against infant-baptisme , out of m r richard baxter's second disputation of right to sacraments , with an answer to his ten reasons for his practice of infant-baptisme , printed for the same . a short catechisme about baptisme , containing the chief grounds of the controversies concerning it , in fourty questions and answers , printed for the same . true old light exalted , printed for thomas underhill atthe anchor and bible in pauls church-yard london . christ the light. serm. i. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. of the evangelists scope , method , the reading and meaning of joh. 1. 9. the gospel of john , the longest liver of the apostles ( as hierome termes him in his catalogue of ecclesiastick writers ) was written last of the four , and , as the matter gives us occasion to conceive , to supply the things omitted by the rest , and so might be termed the paralipomena , or things left , as the greeks term the book by the hebrews termed the words of daies , by us , the chronicles or records of times . that it was written in opposition to the new fancies or haeresies of ebien , cerinthus , and other fanatiques , is intimated by iraeneus lib. 3. adv . haer . c. 1. 11. and others . against whom he opposeth the antiquity , divinity , and operation of christ in certain aphorismes , set down in the first 5 verses . and then to distinguish him from john the baptist , he declareth 1. johns mission , ver . 6. 2. his businesse , ver . 7. 3. his inferiority to christ , ver . 8. 4. christs preeminence above him , ver . 9. which words are spoken of christ jesus , whom john terms the word , ver . 1. who is said to be flesh , and to dwell among us , ver . 14. of whom john testified , ver . 15 to have been his ancient ; and , whether they are the words of john baptist , as is conceived , or the evangelist , as seems most probable , they shew his excellency above john baptist , who was denied to be the light , though he were that he might bear witnesse of the light . heinsius exercit . sacr . l. 4. c. 1. seems to conceive , that the pointing being altered , the words might be read thus ; he was not that light , but that he might bear witnesse of the light he was , ( referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 9. to the end of ver . 8. ) the true light which inlightneth every man coming into the world , was in this world , and the world was made by him , and the world knew him not , ver . 9 , 10. but the supplement of beza , [ this man ] or as our translators hath it , that was the true light , is better and more agreeable to johns phrase . but then there is another doubt , whether it should be read thus ; that was the true light coming into the world , which inlighteneth every man , by a trajection : or as ours read , as the words are placed , that was the true light , which inlighteneth every man which cometh into the world . grotius after cyril , augustin , and some others likes the former as best , because joh. 3. 19. and 12. 46. where he speaks of himself as light , he so expresseth himself as coming into the world as light , and so he would have the sense to be of his coming into the world , not by his birth , but appearing as a teacher ; as when it is said , joh. 6. 14. this is truly the prophet coming into the world . but 1. such trajection being without necessity , and so disordering the words , 2. the phrase in these , and john 18. 37. being as fitly interpreted of birth , as of appearing as a teacher , i rather choose the reading of our translators . but then there is some doubt about the meaning , what is the light with which , and how he inlightens every man coming into the world . two waies he may be said to inlighten , and accordingly two sorts of light may be meant , and two waies may the words be expounded . there is a natural light of reason and understanding , which every person coming into the world hath , though not all in the same measure in the exercise , by reason of the different temper and state of the body which the soul dwells in : and this light is conceived to be meant , ver . 4. where it is said , that the life of christ was the light of men , which expressing what was , when all things were made by him , and without him was nothing made that was made ; it can be well understood of no other light then natural reason by the creation of christ ; and to this sense , it seems to make that ver . 10. it follows after ver . 9. which inlightneth every man coming into the world , the world was made by him . and then the sense is this ; that or this person of whom john was to witnesse , was the true or excellent light , which or who inlighteth with natural reason and understanding , every man coming into the world by natural birth , as being made by him . this sense is followed by the most of protestant commentators i meet with , and seems to be genuine . the other sort of light is spiritual light expressed thus , 2 cor. 4. 6. the inlightning of of the knowledge of the glory of god in the person or face of jesus christ. and this sort of light is from christs preaching and spirit , and is meane ver . 5. where it is said , the light shineth in darknesse , and the darknesse comprehended it not . and of this light christ is the cause , as the prophet of his church , luk. 1. 79. joh. 3. 19. & 8. 12 , &c. and thus is christ said to inlighten every man ; that is , every man that is inlightened , hath his light from christ : as when it is said , psal. 145 , 14. the lord upboldeth all that fall , that is , all fallen persons that are upheld : or he lighteth every man , that is , all sorts of men , as col. 1. 28. every man , is meant all sorts or nations of men . and these i confesse are good senses : yet methinks , the addition [ who cometh into the world ] doth intimate , that this inlightning is of every man that is born . 2. at his birth , and so is to be extended to every person of humane nature , and the natural light he hath at birth ; which i have chosen to handle , that i may clear the mistake of those who are termed quakers , who have this text almost perpetually in their speeches and writings , insomuch that in the catechism of g. f. that is , george fox , a prime leader of them , this text is almost in every answer to the questions there propounded , repeated : and it is the common speech of them , and almost all their preaching , look to the light within thee . my intent is , therefore to consider what that light is , which is in each person , and to shew that it is not sufficient to be a mans guide without the holy scripture , and therefore that erroneously they make it christ and direct men to follow it universally as their rule . to this end , i shall consider , 1. how christ is light . 2. how he is the true light . 3. how he lighteth . 4. how men come into the world . 5. how farre every man is inlightned that comes into the world with natural light . 6. how all spiritual light is derived from christ , and in what sense christ may be said to inlighten every man with it . sect. 2. christ is the light , the term light is explained . the first thing to be considered , is , that the word , that is jesus christ is light. thus he saith of himself , joh. 12. 26. that he was come a light into the world . and simeon said of him , luk. 2. 32. that he was a light for the lightning of the gentiles . to conceive of this point , two things will be to be explained ; 1. what is ascribed to christ by this appellation of light. 2. in respect of what nature he is thus termed . to resolve the former , it is to be considered that the term light is sometimes applied to lucid bodies , as the fire is termed the light , mark. 14. 54. where peter is to be warmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the light ; that is , the fire . and so candles are termed lights , act. 16. 29. as it's usual with us also in our common speech . and thus god is said to have made two great lights , gen. 1. 16. the sun and the moon . sometime for the quality of light , which is a visive quality , 1. in the lucid body chiefly , as the light of the sun , rev. 22. 5. 2. from it in the aire or middle body by which it is carried to the eye , as the light in the aire which shone round about paul , act. 26. 13. 3. in the eye by which the objects to be seen are discerned , in which respect the eye is termed the light of the body , luke 11. 34. now of all qualities there is none more amiable or desirable . eccl. 11. 7. truly the light is sweet , and a pleasant thing to behold the sun. by reason of whose beauty most nations , who knew not the true god , did imagin the sun to be god , and accordingly did adore it , and sacrifice to it , which job disclaimed , job 31. 26 , 27 , 28. if i beheld the sun when it shined , or the moon walking in brightnesse , and mine heart hath been secretly inticed , and my mouth hath kissed my hand , this also were an iniquity to be punished by the judge : for i should have denied the god that is above . by reason of its light , warmth and other influence , the sun is magnified by writers , as seeing , and hearing all things , as the common parent of all sublunary bodies ; insomuch that the peripatetick philosophy makes the sun with man , to generate man. the holy ghost foretelling the coming of the messiah , mal. 4. 2. terms him the sun of righteousnesse . and zacharias speaking of christ , luk. 1. 78 , 79. saith , through the bowels of mercy of our god , in which the day-spring or sun-rising from on high hath visited us , to give light to them that sit in darknesse , and in the shadow of death . so that what excellency the sun hath in respect of its light , is to be conceived of christ in a spiritual way , but in a higher degree ; and whatever excellency the light signifies in the metaphor , is more truly verified of him then any angels of light , or children of light among men . sect. 3. christ is light as the prince of life . 1. by [ light ] is oft in scripture signified life : psal. 36. 9. for with thee is the fountain of life ; in thy light shall we see light . and even in this gospel saith christ , john 8. 12. i am the light of the world , he that followeth me , shall not walk in darknesse , but shall have the light of life . and john 1. 4. in him was life , and the life was the light of men . job . 33. 28. he will deliver his soul from going into the pit , and his life shall see the light . ver. 30. to bring back his soul from the pit , to be enlightened with the light of the living . psal. 49. 19. the soul shall go to the generation of his fathers , they shall never see light . psal. 13. 3. lighten mine eyes , lest i sleep the sleep of death . hence to sit in darknesse and in the shadow of death , are conjoyned , mat. 4. 16. luk. 1. 79. in respect therefore of life in christ , and communicated by him , he is rightly termed the light now that he hath life in himself at his disposal , is affirmed by him , joh. 5. 21. as the father raiseth the dead and quickneth , so also the son quickneth whom he will. ver. 26. for as the father hath life in himself , so hath he also given to the son to have life in himself . joh. 14 6. jesus saith to him , i am the way , and the truth , and the life : no man cometh to the father but by me . joh. 11. 25. jesus saith unto her , i am the resurection and the life . 1 joh. 5. 11. and this is the record that god hath given to us eternal life , and this life is in his son : who is termed the word of life , 1 joh. 1. 1. that eternal life which was with the father , and was manifest unto us . ver. 2. the prince or author of life , act 3. 15. the last adam was made a quickning spirit , 1 cor. 15. 45. which being spoken of the resurrection of the body , it appears that he is the light in respect of natural life , as well as spiritual , at the first creation , as well as at the future resurrection . as it is certain that some sort of living creatures are produced by the sun , so it is certain that the son of god is the prince of life , who hath life in himself , and imparts it to other living beings ; and in this respect is justly termed the light. sect. 4. christ is light as the lord of glory . 2. by light is oft meant glory and majesty . there is one glory of the sun , another of the moon , and another of the stars , for one star differeth from another in glory , that is light , 1 cor. 15. 41. the light which made the face of moses shine , exod. 34. 29. is termed 2 cor 3. 7. the glory of his countenance , and the shining of christ at his transfiguration , mat. 17. 2. is termed glory , 2 pet 1. 17. and thus christ is light , that is full of glory and majesty , the lord of glory , 1 cor. 2. 8. even on earth john saith , chap. 1. 14. and we beheld his glory , the glory as of the only begotten of the father . and doubtless however in christs outward shape there appeared no more then ordinary , or rather less then ordinary splendour ; yet in his preaching there was such glory as made the people astonished , for he taught them as one having authority , mar. 1. 22. in his miracles there was glory , so as that vers. 27. they were all amazed , insomuch that they questioned among themselves , saying , what thing is this ? what new doctrine is this ? for with authority he commandeth the unclean spirits , and they do obey him . and joh. 2. 11. this beginning of miracles did jesus in cana of gaiilee , and manifested forth his glory , and his disciples believed on him , and vers. 15. when he made a scourge of small cords , he drove out the sellers of oxen , sheep , and doves , and changers of mony , all out of the temple , and overthrew their tables , and powred out their money ; and when officers were sent to apprehend him , they returned answer , joh. 7. 46. never man spake like this man. he commanded lazarus to come forth out of the grave , and he came forth , joh. 11. 43 , 44. he rebuked the winds and the sea , and there was a great calm , mat. 8. 26. these and many more things which appeared in him and were done by him , manifested that he was indeed light , that is a person of splendour , glory , and majesty , notwithstanding his emptying himself in the forme of a servant phil. 2. 7. sect. 5. christ is light , as cause of peace and joy . 3. by light is oft meant peace , isa. 45. 7. i form the light and create darkness , is expressed in the next words , i make peace and create evil , jer. 13. 16. while ye look for light , that is peace . in like manner light is put for joy , as psal. 97. 11. light is sown for the righteous , and gladness for the upright in heart , prov. 15. 30. the light of the eyes rejoyceth the heart , isa. 60. 20. the lord shall be thine everlasting light , and the dayes of thy mourning shall be ended . darkness takes away mirth , but the appearing of the day brings joy : the sun is that which chears all things by its light , and so doth christ dispell storms , makes peace , and begets joy . whence he is stiled the prince of peace , isa. 9. 6. our peace , eph. 2. 14. peace i leave with you , saith christ , my peace give i unto you , not as the world giveth give i unto you : let not your heart be troubled , neither let it be afraid , joh. 14. 27. these things have i spoken unto you , that in me ye might have peace , in the world ye shall have tribulation : but be of good chear , i have overcome the world , joh. 16. 33. that which we have seen and heard , declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the father , and with his son jesus christ. and these things write we unto you , that your joy may be full , 1 joh. 1. 3 , 4. as from the sun all the light , serenity , and sweetness of the air , whereby the spirits of men are refreshed , the members warmed , the whole body cheared , is derived ; so from christ are all the pleasant apprehensions of peace with god , all the joyfull tast of his favour , all the quickening hopes of heaven , which a christian soul partakes of . sect. 6. christ is light in respect of his purity and wisdome . 4. by light is meant holiness , purity , or clearness : nothing more free from defilement then light ; all the jakes and dunghills and filthy lakes in the world cannot pollute the light of the sun , and therefore it is fit to resemble holiness . and accordingly god is said to be light , 1 joh. 1. 5. that is pure , as it is said , chap 3. 3. and thus the lord christ is light , being annointed with the oil of gladness above his fellows , as loving righteousness and hating iniquity , psal. 45. 7. heb. 1. 9. he did no sin , neither was guile found in his mouth , 1 pet. 2. 22. he could challenge his most prying adversaries , joh. 8. 46. which of you convinceth me of sin ? 5. by light is meant wisdome : light is a discovering quality , eph. 5. 13. all things that are discovered are made manifest by the light : for whatsoever doth make manifest is light . light pierceth through the most narrow chinks into the lowest holes : and so doth wisdome find out the most hidden things through small hints . daniel is said to have light , and understanding , and wisdome found in him , in that he was able to interpret dreams , and shew hard sentences , and dissolve doubts , dan. 5. 11 , 12. but beyond all , the lord christ was light : the spirit of the lord did rest upon him , the spirit of wisdome and understanding , the spirit of counsel and might , the spirit of knowledge , and of the fear of the lord , isa. 11. 2. in him are hid all the treasures of wisdome and knowledge , col. 2. 3. no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveal him , mat. 11. 27. jesus knew all men , neither needed he that any should testifie of man , for he knew what was in man , joh. 2. 24 , 25. he knew the thoughts of the seribes , mat. 9. 4. he knew judas would betray him , afore judas had conceived the treason , joh. 6. 70 , 71. he opened the secret counsels of god , foretold the future troubles of the jews , persecutions of his disciples , his own death and resurrection , the preaching of the gospel , and gathering of his church over the world , which are accomplished , and the resurrection of the dead at his return to the final judgement , which will be undoubtedly brought to pass in the day of the lord : so that of him it is true which we read , dan. 2. 22. he revealeth the deep and secret things , he knoweth what is in the darkness , and the light dwelleth with him . sect. 7. christ is light in respect of truth and grace . 6. by light is meant truth , isa. 8. 20. to the law and to the testimony : if they speak not according to this word , it is because there is no light in them : that is no truth in them , or no comfort to them , say others . he that doth the truth , saith christ. cometh to the light , joh. 3. 21. light and truth are either the same , or very like , and helpfull to each other , psal. 43. 3. oh send out thy light and thy truth . now light well agrees to christ under this notion , sith he is the way , the truth , and the life , joh. 14. 6. all his words were words of truth , his gospel the gospel of truth , jam. 1. 18. col. 1. 5. if ye continue in my word , saith christ , joh. 8. 31 , 32. then are ye my disciples indeed . and ye shall knew the truth , and the truth shall make you free . 7. by light , favour , and grace , and goodness , and love are meant , numb . 6. 35. job 29. 3 psal. 4. 7. prov. 16. 15. in the light of the kings countenance is life , and his favour is as a cloud of the latter rain . lightsomeness in the face , is a sign of goodness and love in the heart ; as on the other side , a lowring grim visage is a sign of a tyrannical and imperious spirit . light is the most diffusive and communicative of all qualities , and so fitly resembles grace and love . and so it is said of christ , psal. 45. 2. thou art fairer then the children of men : grace is powred into thy lips , therefore god hath blessed thee for ever , cant. 5. 16. his mouth is most sweet ; yea he is altogether lovely , 1 pet. 2. 3. if ye have tasted how gracious the lord is , luk. 4. 18. the spirit of the lord is upon me , because he hath aneinted me to preach the gospel to the poor , he hath sent me to heal the broken-hearted , to preach deliverance to the captives , and recovering of fight to the blind , to set at liberty them that are braised , to preach the acceptable year of the lord. and the eyes of all them that were in the synagegue , were fastened on him : and he began to say unto them , this day is this scripture fulfilled in your ears : and all bare him witness , and wondred at the gracious words which proceeded out of his mouth , vers. 22. all his words , looks , deeds ( except when he had to do with proud hypocrites , and incurably wicked persons ) did evidence a dove-like spirit , harmeless , compassionate , kinde , patient , full of love and goodness . he went about like the sun doing good , and healing all that were oppressed of the devil , act. 10. 38. and therefore in this respect is to be termed the light by excellency . the word dwelt among us full of grace and truth . of his fulness we have all received grace for grace . grace and truth came by jesus christ , john 1. 14. 16 , 17. 2. this attribute of light is given to christ , both in respect of his divine nature , in respect of which it is said , joh. 1. 4. in him was life , and the life was the light of men , and in respect of his humane , concerning which it is said , joh. 9. 5. as long as i am in the world , i am the light of the world : which i shall shew when i speak of his enlightening . sect. 8. the application in a double use to see the estate of men without christ , and to draw our eyes to him . for present we may hence infer , 1. that they who are unacquainted with christ , are in darkness : ye were once darkness saith the apostle , eph. 5. 8. minding them of their estate antecedent to their being in christ. a man without christ preached and believed , is like a person in darkness . 1. he is in respect of his estate as a man in the dark , in that he cannot discern his own condition , how unclean he is , what danger is near him , what way to avoid it , what help to use . he that is out of christ , and sees not by his light , discerns not the filth of sin , nor the keeneness of gods anger , nor how to remove the one , or to asswage the other . 2. a man without the light of christ , doth neither know god truly , nor his precepts or counsel , and so knows not how to address himself to god. nor how to observe gods eye on him , nor what gifts he tenders to him , nor what directions he gives him . 3. a man without christ his light , is like the syrians , who were led to samaria when they imagined they were in dothan . it 's easie for satan or any deceiver to lead them hell-ward , when they pretend to direct them heaven-ward : any cheat , any errour or delusion may be put on him , that wants christ to be his light . 4. he that wants light from christ , is as he that walks in the dark , one while he stumbles here , another time he wanders there : if he be in the way , yet it is more then he knows , and therefore is uncertain whether it be best to go forward , or backward , or stand still . how full of uncertainty have been the most witty philosophers , the most skillfull rabbins , the most acute papists in their way , following their own reason , or tradition of men ! how miserably do they stumble and fall , and hurt their souls ! how sadly do they wander out of the way , when they think they are in it ! 5. want of light from christ , leaves men in fears and perplexities what shall befall them . the light of christ secures the soul , assures its happiness ; but he that knows not the way of christ , nor whereto it tends , is afraid of death and judgement to come , is doubtfull whether he have any interest in god , fears the mention of hell , of the devil , of the coming of christ , turnes quaker at the sight of an armed man , whines like adrian the emperour , when his soul was departing . 6. a man without the light of christ , can do no spiritual work as he should . as he that is in the dark , can neither thresh corn , nor make his clothes , nor plow , nor sowe , nor do other necessary usefull works : so it is with him that 's not enlightened by christ ; he can neither pray , nor praise god , nor do any other holy work , or manage any business that pertains to gods glory , and christs kingdome . a dark dungeon is a miserable place to live in , and no less , or rather a thousand times more miserable is it , to be excluded from the light of christ. 2. if christ be light , then should our eyes be towards him . light is attractive of our eyes : it is a pleasant thing to behold the sun , it is that which infidels adore as god. should not we magnifie the lord jesus as the sun of righteousnesse ? should not our eyes and our hearts be drawn after him ? sould not our souls adore him ? he is the son of his fathers love , col. 1. 14. and should he not be of ours ? the church , the spouse of christ saith , he is all desires , cant. 5. 16. and so doth every soul that knows him . he is the highest born prince , of great majesty , of most noble disposition , of most loving nature , of incomprehensible beauty , of superlative power , of largest empire , of most ample riches ; there 's not the thing to be named which is desirablé , which is not christs . oh then , that we could fall in love with christ , long after him , remember him with delight , hearken after all the tokens of his appearing , inquire into his walking places ! shall people travell far , throng much , be at much cost to see a gracious queen ? shall besotted papists , take a long and dangerous pilgrimage , to see christs pretended vicar , though sometimes a most horrible monster , more like the devil then christ , and shall not our hearts travell after christ , and converse with him ? sure no excuse will be taken , sith there can be no reason alledged for it , for those that dote on men and women , and gold , and pearles , and yet forget christ ; are inamoured on pictures , and neglect the living beauty of heaven , the lord of glory . be wise therefore , o ye princes and people of the world , kiss the son , worship , love , rejoyce in , wait on , follow the image of the invisible god , the heir of all things , in comparison of whom , let all sublunary beauties be as dirt , and all the precious things of the earth be as dung to you . christ the true light. serm. ii. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. christ no counterfeit light. how jesus christ is light , hath been shewed , how he is the true light , is next to be cleared . it is said of him , whose name is called the word of god , revel . 19. 13. that he was called faithfull and true , ver . 11. and in reference to him , it is said , 1 joh. 2. 8. the true light now shineth . now christ is said to be the true light , 1. in respect of his being , which is usually termed metaphysick truth . 2. in respect of his sayings , which is logick or moral truth . in the first sort of truth christ is said to be the true light , 1. to distinguish him from those which were counterfeits and feigned lights : for true is opposed to that which is only in pretence , but not really such . our lord christ saith , joh. 10. 8. all that ever came before me are thieves and robbers ; that is , were not true lights , meaning this not simply of all , not of moses , of whom it is said , isa. 63. 11. then he remembred the daies of old , moses and his people , saying , where is he that brought them up out of the sea , with the shepherd of his flock ? nor of david , of whom it is said , psal. 78. 72. that he fed israel according to he integrity of his heart : but of such as the prophet zechariah ch . 11. 17. saith , we to the idol shepherd that leaveth the flock . such as were the false prophets among the jews , the scribes and pharisees , and lawyers , in and asore christs time , who instead of being sent by god , came of themselves , ran and he sent them not , yet pretended a mission from god. in like sort paul saith , 2 cor. 11. 13 , 14 , 15. for such are salse apostles , deceitfull workers , transforming themselves into the apostles of christ. and no marvell : for satan himself is transformed into an angel of light , therefore it is no great thing if his ministers also be transformed as the ministers of righteousnesse . but the lord christ came from the father , john 16. 28. was sent by him , joh. 17. 3. he spake not of himself , but the father which sent him , gave him commandement what he should say and what he should speak : whatsoever he spake therefore , even as the father said unto him so he spake , joh. 12. 49 , 50. so that he was not a light by usurpation , imposture , disguise or transformation , but by a true commission as sealed by his father , joh. 6. 27. sanctified and sent into the world , joh. 10. 36. sect. 2. christ more then a typical light. 2. christ is the true light in contradistinction to those , which were only types or shadows , representing christ to come . the word [ true ] is used in this sense , heb. 8. 2. a minister of the true tabernacle ; that is , not only of that shadowy tabernacle , which was only a parable or figure for the time present , as the expression is , heb. 9. 9. but the reall tabernacle , for an image of which that tabernacle was made . again heb. 9. 24. it is said , christ is not entered into the holyes made by hand , which were figures or antityps of the true , but into heaven it self , where the holy place of the tabernacle is made the antitype and representative , and heaven the true holy place . in like manner there were lights in the tabernacle , there were lamps and lights of pure oyl burning in the tabernacle , there was fire at the altar , which at first came down from heaven , and these were shadows of things to come , but the body is of christ , col. 2. 17. and in this sense also truth came by jesus christ , joh. 1. 17. there is mention of seven lamps of fire burning before the throne , which are the seven spirits of god , rev. 4. 5. but this hinders not , but that christ might be shadowed by the lamps in the tabernacle , and the fire on the altar , sith that which was signified by them , the inlightning the people of god , who are the holy priesthood of god , and the making ready the sacrifice that it might be accepted with god , was most truly verified of jesus christ , through whom we now worship the father in spirit and truth , joh. 4. 23 , 24. and our spiritual sacrifices are acceptable to god , 1 pet. 2. 5. sect. 3. other lights are no lights in comparison of christ. 3. christ is the true light comparatively , as being the chief light , in comparison of whom other lights are not to be so termed . 't is true , john baptist is said to be a burning and a shining light , joh. 5. 35. and the word of the prophets is termed a light shining in a dark place , 2 pet. 1. 19. and christ saith of his apostles , mat. 5. 14. they were the light of the world . yet they were as no lights in comparison of christ , who was in the bosome of the father , and hath declared him , joh 1. 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that himself saw him , and who received not the spirit by measure , and therefore spake the words of god above others , joh. 3. 35. as in like manner we are lights , who now preach the gospel , yet comparatively to the apostles , who could say , that which was from the beginning , which we have heard , which we have seen with our eyes , and our hands have felt of the words of life we declare unto you , 1 joh. 1. 1 , 3. we are but dark . the law was a light , and the commandement was a lamp , prov. 6. 23. thy word is a lamp unto my feet , and a light unto my path , saith the psalmist , psal. 119. 105. yet in comparison of the gospel of glory of christ , who is the image of god , 2 cor. 4. 4. it is scarce to be termed light , but as the star-light is as no light when the sun is risen , so even that which was made glorious , to wit , the giving of the law , had no glory in this respect by reason of the glory that excelleth , 2 cor. 3. 10. that is , in comparison of the gospel , which is as the day-star , and sun-rising , 2 pet. 1. 19. sect. 4. christ the original light. 4. christ is the true light , as being the original light , from whom other delegated lights , which are set up in christs stead , as it is 2 cor. 5. 20. do borrow their light . it is true , the father of our lord christ , is termed the father of lights , jam. 1. 17. and christ is light of light , light from the father of lights , yet all is so fully invested in christ , that he could say , joh. 16. 15. all things that the father hath are mine . and therefore he saith even of the holy spirit himself , whom he calls the spirit of truth , that he shall not speak of himself : but whatsoever he shall hear , that shall he speak , ver. 13. and he shall glorifie me ; for he shall receive of mine , and shall shew it unto you , ver. 14. and when the prophets testified before-hand the sufferings of christ , and the glory that should follow , it was the spirit of christ which was in them , that did signifie them , 1 pet. 1. 11. and in like sort , when the apostles , by their preaching , were lights of the world , yet they received from christ that which they declared , 1 joh. 1. 2 , 3. and those believers who were brought to the knowledge of christ among the corinthians , 2 cor. 3. 3. are said to be the epistle of christ ministred by the apostles . so that as the light of the sun is the true light , because it is the fountain of light , the moon and other stars borrowing their light from it : in like manner christ is the true light , as being he from whom the prophets , apostles , and holy teachers derive their light , which they impart to the world . sect. 5. christ the perfect light. 4. christ is the true light , that is , the most perfect light . [ true ] is taken for that which is perfect , which attains the end , to which nothing is wanting requisite to the use of riches , luk. 16. 11. opposite to the mammon of unrighteousnesse , which is defective , not sufficient to make a man happy . now christ is the true or perfect light , 1. because he is the highest light , the rising-sun , or day-spring from on high , or the height , to wit , of heaven , luk. 1. 78. a light placed on high , and that riseth from heaven , is a greater light then a beacon fired ; and a beacon on a hill fired , then a bonfire in a low valley . the original of christ being a light , which came from god , that was from above , joh. 8. 23. makes him the more conspicuous and greater light . 2. the light which is universal , is a more perfect light then that which is a light to one part onely , as the sun is the most perfect light , because his going forth is from the end of the heaven , and his circuit to the end of it : and there is nothing hid from the heat thereof , psal. 19. 6. now christ is the light of the world , joh. 8. 12. not only the glory of the people of israel , but also a light to lighten the gentiles , luk. 2. 32. acts 13. 47. 3. that is the most perfect light , which is without any mixture of darknesse . mow christ is light , and in him is no darknesse at all . lord , said peter , ioh. 21. 17. thou knowest all things . surely there was no errour in chrlst , which might darken his understanding ; or nescience , which might disable him from inlightning those , that sit in darknesse , and guiding their feet into the way of peace , luk. 1. 79. which is the chief use of the heavenly light of christ. 4. he is a perpetual light . john was a light for a season , ioh. 5. 35. he was to decrease in his lustre and use , when christ was to increase , ioh. 3. 30. the prophets and apostles were lights in their time , but they had on earth their eclipses , the prophets could not alwaies declare the mind of god. nathan , 2 sam. 7. 3. bid david do all that was in his heart , and yet ver . 4. that night he had a countermand . elisha said , 2 kings 4. 24. of the shunamite , her soul is vexed within her , and the lord hath hid it from me , and hath not told me . prophetick light was not , as the schoolmen said truly , in them , in manner of a habit , which might dispose them to reveal the mind of god at any time , but holy men of god spake as they were carried or moved by the holy ghost , 2 pet. 1. 21. and the apostles did not alwaies speak by the spirit , peter was to be blamed when he compelled the gentiles to live as do the jews , gal. 2. 11 , 14. to him whom christ said , mat. 16. 18. thou art peter , and upon this rock i will build my church , he after said , ver . 23. get thee behind me satan , thou art an offence unto me : for thou savourest not the things that be of god , but those that be of men . but it was otherwise with christ , his knowledge was habitual , alwaies ready in every thing he was to speak to , never deficient , he needed not that any should testifie of man , ioh. 2. 25. he spake what he had seen and heard , ioh. 3. 32. we speak that we do know , and testifie that we have seen , ver . 11. he whom god hath sent , speaketh the words of god : for god giveth not the spirit by measure unto him , ver . 34. the prophets and the apostles were lights in their time : but their light is set , i mean their personal preaching ceaseth . zech. 1. 5. your fathers where are they ? and the prophets , do they live for ever ? 2 pet. 1. 14. knowing that shortly i must put off this my tabernacle , even as our lord jesus christ hath shewed me . but of christ it is said , rom. 6. 9 , 10. knowing that christ being raised from the dead dieth no more , death hath no more dominion over him . for in that he died , he died unto sin once : but in that he liveth , he liveth unto god , eph. 4. 8. when he ascended up on high , he led captivity captive , and gave gifts unto men , ver . 10. he that descended , is the same also that ascended farre above all heavens , that he might fill all things , to wit , with his light ; as it follows , ver . 11 , 12 , 13. and he gave some , apostles : and some , prophets : and some , evangelists : and some pastours and teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ. so that christ is now not only a permanent light , but also more eminent , shining as he did on the earth to the iews , so more gloriously , since his ascension , to the gentiles . and though the man of sin hath much obscured the light of christ ; and the mystery of iniquity that began to work in pauls time hath prevailed , after the working of satan with all power , and signs , and lying wonders , yet shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightnesse of his coming , 2 thes. 2. 7 , 8 , 9. and then shall christ shine more gloriously in his day , and with him the righteous shall shine forth as the sun in the kingdom of their father , matth. 13. 43. and then shall the lord be to them an everlasting light , and their god their glory , isa. 60. 19. sect. 6. christ the effectual inlightning light. christ is the true light , that is , the effectual light , which doth indeed that which light is to do . as he is termed the true bread which was from heaven , ioh. 6. 32. because he giveth life to the world , ver . 33. he that eateth of this bread shall live for ever , ver . 58. and as he is termed the true vine , ioh. 15. 1. because he yeilds fruit as a vine , so is he termed the true light , because he doth inlighten effectually . john 8. 12. i am the light of the world , saith christ : be that followeth me , shall not walk in darknesse , but shall have the light of life . ioh. 12. 46. i am come a light into the world , that whosoever believeth on me should not abide in darknesse . there are lights , that like ignis fatuus , foolish fire , lead men into dark places , lakes and bogs , whereinto they that follow them perish : there are lights that for a while lead men in the way , and then soon go out , and so leave men in darknesse and perplexity . but the lord christ leads alwaies in the right way , even in the way of life ; neither is he ever extinguished , but so shines , as that whosoever follows him , shall be directed aright in his way , be guided into the way of peace , luk. 7. 79. with thee , saith the psalmist , psal. 36. 9. is the fountain of life : in thy light shall we see light . there is an amazing light , that by its brightnesse , doth as it were strike dead , and cast down to the earth , revel . 1. 16 , 17. when christ appeared to john in his glory , and his countenance was as the sun shineth in his strength , upon the sight of him john fell at his feet as dead . when saul journied to damascus , about noon suddainly there-shine from heaven a great light round about him , so that he could not see for the glory of the light , but was blind for some daies , acts 22. 6. 11. acts 9. 9. the lord christ is an excelling light , yet not striking dead , nor casting down , nor blinding , but rather an erecting light , a clearing light , a directing light , an enlivening , and inlightning light ; which would lead me to the consideration of the way of christs inlightning , but that somewhat more is to be said of the truth of christ the light . sect. 7. christ was the true light in respect of the truth of his words . 2. christ is the true light , in respect of his sayings , he delivered that which was truth , which is logick truth , and the truth he spake according to his mind , which is moral truth . 1. he could freely say , john 8. 14. though i bear record of my self , yet my record is true : for i know whence i came , and whether i go . ver. 16. if i judge , my judgment is true : for i am not alone , but i and the father that sent me . ver. 17 , 18. it is written in your law , that the testimony of two men is true : i am one that bear witnesse of my self , and the father that sent me beareth witnesse of me . ver. 26. he that sent me is true , and i speak to the world those things which i have heard of him . ver. 28. when ye have lift up the son of man , then shall ye know that i am he , and that i do nothing of my self : but as my father hath taught me , i speak these things . ver. 31 , 32. if ye continue in my word , then are ye my disciples indeed , and ye shall know the truth , and the truth shall make you free . ver. 40. but now ye seek to kill me , a man that hath told you the truth , which i have heard of god. ver. 45. which of you convinceth me of sin ? and if i say the truth , why do ye not believe me ? joh. 10. 25. the works that i do in my fathers name , bear witnesse of me . ver. 37 , 38. if i do not the works of my father , believe me not . but if i do , though ye believe not me , believe the works : that ye may know and believe , that the father is in me , and i in him . joh. 16. 10. the words that i speak unto you , i speak not of my self : but the father that dwelleth in me , he doeth the works . in which speeches , our lord christ avers the truth of the light , that is doctrine or words he taught , in that they were received from god , and witnessed by him , which was proved , 1. by the works which christ did ; which were invincibly proved to be of god , by the greatnesse , frequency , freenesse , and goodnesse of them , being in opposition to satan , and with such evidence of all freedom from imposture and acquaintance with satan , that even those who followed not christ , did in his name cast out devils , luk. 10. 49 , 50. and by this he refuted , luk. 11. 19. the pharisees , who imputed his casting out devils , to an assistance of the prince of the devils . 2. by the concomitants and consequents of his lifting up , which was his death on the crosse , joh. 11. 32 , 33. for , 1. the prediction of it , with the fulfilling thereof , shewed he spake from god , whose property it is to foretell future contingents as certain . 2. the things themselves proved him to come from god. 1. the wonderfull accidents that hapned at his death , mat. 27. 54. the renting of the vcil of the temple , and of the rocks , and the quaking of the earth , and opening of the graves , made the centurion and his souldiers say , truly this was the son of god. 2. his resurrection , not withstanding all the obstruction used by pilate and the jews , with the rising of many bodies of the saints which slept , and appeared to many in jerusalem , manifest by the many and undoubted signs thereof to many persons many times proves his descent from god. 3. the giving of the spirit on the great day of pentecost , in the sight of proselytes from all countries , which was also done by apostles in other places , together with many miracles in his name , proved that he taught the truth he received from the father . 4. the dispossessing of satan of his empire in the worship of idols , and the giving of oracles as from them , and the drawing of the gentiles to him , as he foretold , joh. 12. 31 , 32. in which was part of the great mystery of godlinesse , 1 tim. 3 16. which we at this day see accomplished , together with many other prophecies of the destruction of jerusalem , its treading down of the gentiles , the preaching of the gospel over all the world , the calamities of the jews , the persecution of the christians , with other things , matth. 24. luk. 21. and elsewhere , abundantly demonstrate that he was the true light which came down from heaven , in respect of the doctrine he taught , and words he spake . his words also appear to be the true light , from the matter of them , and the ends whereunto they tend , and the effects of them . for , 1. the matter of them is pure like god , containing holy precepts , not amorous poems , or sophistical quirks of wit , or curious devices of art , or cunning maxims of state policy , or glorious atchievements of war , or any thing that tends to exalt man , but such precepts and revelations as make man spiritual , heavenly , wise , like unto god. there is nothing vain and fabulous , like to the frothy wit of men , nor deceitfull , like to the wily old serpent , but solid and weighty , concerning peace with god , conversion unto him , denying our selves , taking up our crosse , following of christ in patience contentednesse , meeknesse , humility , and such like things , as shew faith in god , and hope of a reward in heaven ; all plain without flattery of men to induce them to follow him in hopes of earthly preferment , and worldly wealth , or pleasure , or praise of men , but the clean contrary : yet are they such things as , when declared , appear so necessary for sinners , so full of goodnesse , and congruity to prophetical predictions , that the conscience of men not listed up with pharisaical concei's of self-righteousnesse , nor obstinately addicted to their own lusts , will assent to and embrace them . 2. the ends of them , and the effects , are the salvation of man , and the glory of god. all that christ spake , it was to comfort the humble and afflicted soul , luk. 4. 18. to ease the burthened , matth. 11. 28. to direct them to god , to reform the evils in gods worship , to take men off from covetousnesse , hypocrisie , and such evils as are pernicious , to believe in god , to love each other , to lay up our treasure in heaven , not to be excessively carefull for the things of this life , with whatever else might bring men nigh to god , and alienate them from this present evil world . and accordingly so were and are the effects , regeneration or new birth , rejoycing in god , mortification of the deeds of the body , comfort in tribulation , a life of faith , love to the brethren in christ , and everlasting consolation , and good hope through grace . all which , with inumerable other characters and symptomes of christs doctrine and testimony , do shew that he was the true light , and that what he spake to pilate , joh. 18. 37. was right , to this end was i born , and for this cause came i into the world , that i should bear witnesse unto the truth : every one that is of the truth heareth my voice . lastly , that in respect of his sincerity or moral truth he was the true light , it is manifest in that as he said to the jews , he sought not his own will , but the will of the father which sent him , joh 5. 30. that he sought not his own glory , joh. 8. 50. which appears in that he sometimes forbad the spreading of his fame , withdrew himself when they would have made him king , joh. 6. 15. was content to be deprived of ordinary conveniencies , luk. 9. 58. in a word , made himself of no reputation , or emptied himself , and took upon him the form of a servant , and was made in the likenesse of men , and being in fashion as a man , he humbled himself , and became obedient unto death , even to the death of the crosse , phil. 2. 7 , 8. that he might give testimony to the truth . sect. 8. application by way of vindication of our selves from the accusation of quakers , as if we denied the light , john 1. 9. and warning to shun false lights . from that which hath been said , 1. it may appear , that those who go under the name of quakers , do unjustly accuse publique preachers , as if they did deny the true light , which inlighteneth every man that cometh into the world ; that they deny christ the light : for so in their speeches and books they do frequently charge them . none that i have seen , is more profuse and frequent in these charges then g. f. that is , george fox , in his catechism , who saith , p. 7 toat neither the jews nor christians , do believe in the light , which doth inlighten every man that cometh into the world , though they professe some of christs and the apostles words , which the jews do not . p. 9. he saith , teachers by the will of man ( meaning publique preachers in england ) and professors say , that christ doth not inlighten every one that cometh into the world , and they deny christ. p. 13. that none can confesse christ , but who confesse the light which every man is inlightened withall . but frequently in the same paper , he terms such as acknowledge not the light , which he imagins every one hath , antichrists , deceivers , not teachers of christ , but deniers of him , p. 15. but this crimination is but the raving of men , that are used to make clamours and outcries without any proof . though the text plainly enough distinguisheth the light inlightening , and the light in every man , from that true light inlightning , yet they do not , or will not understand this difference , but confound the light inlightning ( which is indeed christ ) with the light within each man , which they term christ , and therefore make them that deny the light within , to be deniers of christ ; as if a man must deny the sun to be light , who doth deny the light to be in blind bartimaeus his eyes and yet we do not deny the light which is in every man that cometh into the world , only we deny the sufficiency of it self , without scripture , preaching , and learning , to bring us to god , and to direct us in his worship , and to make known christ to us , and the way of reconciliation and salvation by him . again , because we call the scriptures a light , and the preachers lights , therefore they exclaim against us as if we denied christ the light , and the light within . whereas there is no repugnancy between these : christ is the chiefest and highest light , and yet the law of god , the scriptures , the apostles are lights of the world . would any man in his wits reason thus ? the sun is the great light in the heavens , and the sun inlightens the eyes , therefore he that calls the moon a light , or a torch or candle a light , denies the sun to be the light that inlightens all the world , and the light that is in mens eyes . sure these men , while they thus , i cannot say argue , but clamour , give occasion to sober men , to question whether they be not of those that come into world without light , that have no light in them , sith they cannot discern the want of reason in these sottish speeches , more suitable to idiots and children , then to men of ripe age . but i rather choose to pray god to give them light , then to upbraid them with their darknesse : and to acquit our selves from their charge , rather then discover their folly . 2. however it is necessary , that we be all warned to avoid false lights , and to make use of christ the true light . there is much affectation and pretence of new light in these our daies . nor is it to be denied , but that , through the blessing of god , much light , either new or newly appearing , hath shined forth : sundry points in divinity , sundry texts of holy scripture , have been lately more cleared then they were in former daies . neverthelesse , it is to be heeded , that under pretence of new light , many vain fancies are vented and received , and that satan hath prevailed with many to put darknesse for light , and light for darknesse . of these none have more manifestly denied christ , then those that make a christ within them the true light ; and while they except against the light of the scriptures , and the word preached , under pretence of christ being the word , they put darknesse for light , in that they make the natural light in each man , which is but darknesse in spirituals , as if it were to be heeded as mens rule in all sorts of duties , and knowledge of the things of god. doubtlesse such men do really deny christ , who deny the words of christ to be their rule : he that rejecteth ms , and receiveth not my words , hath one that judgeth him , saith christ , john 12. 48. and where to find christs words if not in scripture i know not , which while men leave , and deny to be the gospel , but direct men to the light within them , and call that the gospel , they do plainly reject christ the light , and follow the false light of mens vain imaginations ; nor can it be expected but that they should walk in darkness , and stumble and fall to their destruction . be perswaded therefore as you desire your safety , to make use of christ the true light indeed , not in that sense in which fanaticks call christ the light in them , which is not the true christ or true light ( who is in heaven , but shines forth in the scriptures , and the explaining and preaching the doctrine which is contained in them ) but a meer phantasme or foolish fire , which serves not to guide but to delude men . the same is to be said of them that follow ecclesiastick traditions unwritten , popes determinations , prelates , and councils canons , fathers sayings , as their light : concerning all whom it is true , that there is no light in them , that they are not derived from christ the true light , except they agree with the words of christ in the holy scripture , whereby the true light doth enlighten , as is to be shewed in the next point to whch i proceed . christ the enligtening light. serm. iii. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. christ enlightens all things with their natural light , as creatour . the next point is , that christ jesus is the enlightening light . the day-spring from on high saith zacharias , luk. 1. 79. hath visited us , to give light to them that sit in darkness , and the shadow of death , luk. 2. 32. simeon terms him a light to lighten the gentiles . for explication of which , it will be requisite that i shew , 1. with what light christ doth enlighten . 2. whence it is . 3. by what meanes he doth enlighten . 4. why he doth enlighten . 1. the light with which christ doth enlighten is manifold : 1. there is a bodily light in inanimate bodies , such as are the sun , and moon , and stars , of which moses saith , gen. 1. 16. and god made two great lights , the greater light to rule the day , and the lesser light to rule the night ; he made the stars also : and god set them in the firmament of the heaven to give light upon the earth , and to rule over the day and over the night , and to divide the light from the darkness . and it is said , psal. 33. 6. by the word of the lord were the heavens made , and all the host of them by the breath of his mouth . 2. there is a natural light of creatures , which have sight to discern what is convenient for them , and accordingly do move towards that which agrees with their nature , or remove from that which they discern inconvenient to them . of the light or life of these beings , it is to be conceived that the word which was in the beginning with god , was the cause , according to that of the evangelist , joh. 1. 3. all things were made by him , and without him was not any thing made that was made . 3. there is a rational light of men , whereby they are able to judge of what in duty they do or omit , and have a conscience or privity to their own actions as either right or wrong . and of this also christ is the efficient , as the words following joh. 1. 4. import , in him was life , and the life was the light of men . all these sorts of light the word enlightens with , as creatour ; it being said of him , that by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones or dominions , or principalities or powers , all things were created by him and for him . and he is before all things , and by him all things consist , col. 1. 16 , 17. and to like purpose it is said , heb. 1. 2 , 3. by whom also he made the worlds , and upholding all things by the word of his power . sect. 2. christ enlightens the world with the knowledge of god , as the prophet of the church . there are other sorts of light which are from christ , as his fathers officer sent into the world , and anointed for the recovery of man sallen by sinne . 1. there is the light of the knowledge of the glory of god , which is by the enlightening that is in the face or person of jesus christ , as paul expresseth it , 2 cor. 4. 6. whereby it is that we see as through a glass the glory of the lord with unveiled face , 2 cor. 3. 18. not as it was with israel , when they could not look on moses without a veil over his face , as it is ver . 7. 13. till christ appeared in the flesh , the gentiles were darkness . paul saith of the galatians , gal. 4. 8. howbeit then when ye knew not god , ye did service unto them which by nature are no gods. of the ephesians , ye were once darkness , but now are ye light in the lord , eph. 5. 8. of the corinthians , ye know that ye were gentiles carried away unto these dumb idols , as ye were led , 1 cor. 12. 2. the jews also had their mindes blinded , the vail remained untaken away in the reading of the old testament , which vail is done away in christ , 2 cor. 3. 14. the being of the true god was so little known to the gentiles , till christ appeared to be a light to the gentiles , that they were not only without god in the world , eph. 2. 12. insomuch that the athenians themselves , sensible of their ignorance of him , inscribed their altar thus , to the unknown god , act. 17. 23. confessing god was unknown of them : but they were also so vain in their imaginations , that they imagined those things to be gods which were no gods , but creatures made to serve them , being imparted unto all nations under the whole heaven by god , deut. 4. 19. yea and under divers resemblances , the meaner sort of living creatures , rom. 1. 23. and dead men , and devils , 1 cor. 10. 20. and for the jews , they understood not the counsel of god in giving of the law , and the appointing sacrifices and ceremonies ; till by the light of christ the end of these things was revealed . but the only begotten son which is in the besome of the father , he hath declared god , ioh. 1. 18. revealing his true being , and thereby undeceiving the gentiles , and his counsels in the giving of the law , and appointing the legal worship , and thereby hath enlightened the jews . and this enlightening is proper to him who tells us , mat. 11. 27. all things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father but the son , and he to whomsoever the son will reveal him . this light is derived from christ as the great prophet of the church of god. sect. 3. christ as high priest enlightens with the light of peace and joy in god 2. there is a light of peace with god , which is by christ , who is our peace , reconciling both jews and gentiles in one body by the cross , having slain the enmity thereby , ephes. 2. 14. 16 , this is that peace which christ calls his peace , which he promiseth to his apostles , joh. 14. 27. where he saith , peace i leave with you , my peace i give unto you , not as the world giveth give i unto you , let not your heart be troubled , neither let it be afraid . and again , joh 16. 33. these things have i spoken unto you , that in me you might have peace , in the world ye shall have tribulation ; but be of good chear , i have overcome the world . so that this light of peace with god , begets the light of peace and joy in the hearts of those that are christs ; insomuch that being justified by faith , and having peace with god through our lord jesus christ , they rejoyce in the hope of the glory of god , and not only so , but they glory in tribulations also , rom. 5. 1 , 2 , 3. this peace of god which passeth all understanding , keeping as a guard their hearts and mindes through christ jesus , phil. 4. 7. hence it hath come to pass , that even when the wicked are driven away in their wickedness as with a storm , yet the righteous hath hope in his death , prov. 14. 32. as oecolampadius when his light failed him near his death , told them about him , that he had light enough within him . hereby the holy martyrs and confessors when the heavens were black over them , the rage , frowns , threats , tortures of tyrants , violently rushed upon them ; yet stood unmoved without being shaken by any terrour or grief from them . who shall separate us saith paul , rom. 8. 35 , 36 , 37 , 38 , from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? nay in all these things we are mare then conquerours through him that loved us . for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god which is in christ jesus our lord. this light is derived from christ , as the high priest of the people of god. sect. 4. christ as king of saints , enlightens with the light of glory . 3. there is yet a higher and more illustrious light from christ , to wit the light of glory , which is termed by the apostle paul , col. 1. 12. the inheritance of the saints in light , and by our lord christ , joh. 8. 12. the light of life , which is that eternal life , which is said to be the gift of god through jesus christ our lord , rom. 6. 23. this is that blessed light of the new jerusalem , which hath no need of the sun , neither of the moon to shine in it , for the glory of god doth lighten it , and the lamb is the light thereof , and the nation of them that are saved shall walk in the light of it , rev. 21. 23 , 24. of this light the glorified saints shall be fully partakers at the resurrection , when the righteous shall shine forth as the sun in the kingdome of their father , mat. 13. 43. their vile body , or body of debasement , shall be changed by the lord jesus christ , that it may be fashioned like unto his glorious body , phil. 3. 21. which is now more glorious then it was on the mount , mat. 17. 2. and yet then he was transfigured , and his face did shine as the sun , and his raiment was white as the light . and for their spirits , doubtless they shall then have farre greater light . now we see through a glass darkly , or in a riddle , but then face to face : now i know in part , but then shall i know even as also i am known , 1 cor. 13. 12. they are before the throne of god , and serve him day and night in his temple , and he that sitteth on the throne shall dwell among them , they shall hunger no more , nor thirst any more , neither shall the sun light on them , or any heat . for the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of water , and god shall wipe away all tears from their eyes , rev. 7. 15 , 16 , 17. and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , rev. 21. 4. no night , or gloomy day , but perpetual light and serenity , everlasting joy shall be upon their heads ; all clouds of fear , sorrow , ignorance , despair , disquietnesse shall fly away . and this light shall be from christ as the king of saints . sect. 5. christ inlightens by his natural power , as gods son , and by his special commission , as sent of god. 2. the natural light that all creatures have in their several kinds , is from that natural power which christ jesus hath as the son of god , by whom he made the worlds , who being the brightnesse of glory , and the characteo or expresse image of his person or substance , bears or upholds all things by the word of his power , heb. 1. 2 , 3. to this purpose tends the speech of christ , joh. 5. 17. my father worketh hitherto and i work , from whence the jews gathered , that he termed god his own father , making himself equal with god , ver . 18. to which christ answers , ver . 19. verily , verily , i say to you , the son can do nothing of himself , but what he seeth the father do , for what things soever he doth , these also doth the son likewise . which shew that christ asserted a coworking with his father in all his works , and power answerable to it . the light of knowledge of god and his counsel , of peace , and joy , and comfort , of glory and everlasting blessednesse , the lord christ communicates , as by special commission delegated by his father , sealed , sanctified , and sent into the world , whereby he was made the light of the world , according to what he saith , joh. 9. 5. as long as i am in the world , i am the light of the world . and ver . 39. for judgment am i come into this world , that they which see not , might see , and that they which see , might be made blind . the administration of the affairs belonging to the kingdom of god , was committed to him for inlightening , governing , protecting , delivering , raising up from the dead , and advancing his church , subduing the devils , reproving and condemning opposers of his doctrine and work , judging all in his great day . all things , saith he , mat. 11. 27. are delivered unto me of my father , joh. 5. 20. for the father loveth the son , and sheweth him all things that himself doeth : and he will shew him greater works then these , that ye may marvell . for as the father raiseth up the dead , and quickneth them , even so the son quickneth whom he will. for the father judgeth no man : but hath committed all judgment unto the son , mat. 28. 18. all power is given unto me in heaven and in earth . by reason whereof , and his being made man to do this work , he is said to come down from heaven , not to do his own will , but the will of him that sent him , joh. 6. 38. and it is said by zacharias , luk. 1. 78. the day spring from on high hath visited us , to give light to them that sit in darknesse . sect. 6. christ inlightens by his preaching , example , spirit , apostles now in this time , by his power and glory in the world to come . 3. the inlightening with the later sorts of light , imparted by christ as sent into the world , is from him in this time now , or in the world to come . that inlightening which is now in thistime , is either by himself or his deputies , immediately , or by mediation of others . 1. christ in the daies of his flesh , or as it is expressed john 9. 5. as long as he was in the world , was the light of the world . 1. he was the light of the world by his preaching , wherein he was as the sun , still moving and inlightening all sorts , and in all places taking occasion to preach the gospel of the kingdom of god , to the poor and all sorts of people who resorted to him . after his temptation he went about all galilee teaching in their synagogues , and preaching the gospel of the kingdom , and healing all manner of sicknesse , and all manner of disease among the people , mat. 4. 23. when he preached in the house , there was such resort to him , that his mother and brethren could not come at him by reason of the presse , but stood without desiring to speak with him , but he preferred the work of reaching the people , before private conference with his mother , mat. 12. 47 , 48 , 49 , 50. no sooner was he got out of the house , and come to the sea side , but great multitudes were gathered together unto him , so that he went into a ship and sate , and the whole multitude stood on the shore , and he taught them many things by parables , mat. 13. 1 , 2 , 3. after he had been in a desert a while , when he came out , seeing much people , was moved with compassion toward them , because they were as sheep not having a shepherd , and he began to teach them many things , mark. 6. 34. he was wont to go to the mount of olives to pray , luk. 22. 39. and early in the morning he came again into the temple , and all the people came unto him , and he sate down and taught them , joh. 8. 2. when he was in the way travelling , when he was at meales , he was still teaching his disciples , or those that were with him . he neglected eating , to prosecute the work of winning souls , and lightening them by his preaching . and this he counted his meat , as he told his disciples , joh. 4 34. my meat is to do the will of him that sent me , and to finish his work . by this means the people which sate in darknesse saw great light : and to them which sate in the region and shadow of death , light sprang up , mat. 4. 16. thus jesus christ hath abolished death , and brought immortality and life to light by the gospel , 2 tim. 1. 10. 2. christ was a light also by his example . good example doth inlighten men , not only directing , but also provoking others to follow their steps . men as they are sociable , so they love to do as they see others do . hence it is that they live as much by examples as by precepts . wherefore saith christ , mat 5. 16. let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . now of all the examples that ever were , there was none more illustrious then christs : none so full of love , goodnesse , meeknesse , patience , humility , contentedesse , obedience , innocence , quietnesse , holy zeal , courage , diligence in his work , self-denial , heavenlynesse , faith , hope in god , and whatever else is amiable and imitable . he went about doing good , and healing all that were oppressed of the devil , act. 10 33. he did no sinne , neither was guile found in his mouth ; when he was reviled , he reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously , 1 per. 2. 22 , 23. the real of gods house did eat him up , joh. 2. 17. it was his meat do do the will of him that sent him , and to finish his work , joh. 4. 34. he was the good shepherd , that laid down his life for his sheep , joh. 10. 11. having loved his own which were in the world , he loved them to the end , joh. 13. 1. though he were their lord and master , yet he washed his disciples feet , ver . 23. 24. though he was rich , yet for our sakes he became poor , that we through his poverty might be rich , 2 cor. 8. 9. being in the form of god , he made himself of no reputation , but took upon him the form of a servant , and was made in the likenesse of men , and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the crosse , phil. 2. 6 , 7 , 8. he pleased not himself , but as it is written , the reproaches of them that reproached god , fell on him , rom. 15. 3. the son of man came not to be ministred to , but to minister , and to give his life a ransome for many , mat. 20. 28. in all these things , and in all other his words and deeds he did shine forth so clearly , that even his enemies could not but acknowledge him to have been a holy and just person : even before pontius pilate he witnessed so good a confession , 1 tim. 6. 13. that pilate who condemned him , yet acquitted him from fault , and the malefactor that suffered with him testified , that he had done nothing amisse , luk. 23. 4 , 14 , 41. 3. christ did inlighten now in this time , as the expression is , mark. 10. 38. after his resurrection untill the day in which he was taken up , by giving commandments through the holy ghost unto the apostles whom he had chosen , to whom also he shewed himself alive after his passion , by many infallible proofs , being seen of them fourty daies , and speaking of the things pertaining to the kingdom of god , act. 1. 2 , 3. 2. after his departure out of the world into heaven , he was and is an inlightening light , now in this time mediately . 1. by sending of the holy spirit , whom he promised to send to the apostles from the father , even the spirit of truth , which proceedeth from the father , and that he should testifie of him , joh. 15. 26. and guide them into all truth : that he should not speak of himself , but whatsoever he should hear , that he should speak , and would shew them things to come : he should glorifie christ , for he should receive of his , and should shew it to the apostles , that all that the father had were his , and therefore he said , he should take of his , and shew it to them , joh. 16. 13 , 14 , 15. which was accordingly accomplished when the holy spirit was given to them , and those prophets , and other teachers , whom christ gave to his church , were endued with the holy ghost after his ascension . to whom and to the rest of believers , the holy spirit is given as the earnest of their inheritance , and thereby the eyes of their understanning are inlightened , that they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , eph. 1. 14 , 18. who receive not the spirit of the world , but the spirit which is of god , that they might know the things which are freely given them of god , 1 cor. 2. 12. because they are sons , god sends forth the spirit of his son into their hearts , crying abba father , gal. 4. 6. 2. by the sending of apostles and other teachers into all nations , of whom in that respect he said , mat. 5. 14 , 15. ye are the light of the world . a city that is set on an hill cannot be hid . neither do men light a candle , and put it under a bushel , but on a candlestick , and it giveth light to all that are in the house . ephes. 3. 8 , 9. paul saith of himself , to me is this grace given , to inlighten all men , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , being the same which is used joh. 1. 9. and indeed , christ when he ascended up on high , led captivity captive , and gave gifts to men , some apostles , and some prophets : and some evangelists : and some pastours and teachers , eph. 4. 8 , 11. who were angels of light , and being placed on high hills , in great cities , and on candlesticks in many churches , were eminent lights in the world . so that was said of the heavens , psal. 19. 4. was verified of them , their sound went into all the earth , and their words unto the ends of the world , rom. 10. 18. by which light the unfruitfull works of darknesse , to wit , the w●les of the powers of darknesse , in their idolatries and other wickednesse , was discovered , and innumerable souls brought out of the power of darknesse into the kingdom of the son of god. from whose light succeeding teachers , by preaching the gospel , and baptizing believers , which the ancients called inlightening , many millions of people through the romane empire , and other parts of the earth , became christians , and were added to the children of light : and these teachers are termed starres in christs right hand , rev. 1. 20. lastly , in the world to come , as the phrase of christ is , mark. 10. 30. as the lightening that lighteneth out of the one part under heaven , shineth unto the other part under heaven : so shall also the son of man be in his day , luk. 17. 24. then shall he put on his glorious apparel , and deck himself with light as a garment , and being attended with all the angels of light , shall come in the glory of his father , and raise up the bodies of all the children of light , and bring them to the light ; so as that those eyes which were boared out for acknowledging him , shall see him riding on the clouds of heaven triumphantly , and they themselves shine as the sun in the kingdom of the father . and then he shall be our noon-light , we shall know as we are known , 1 cor. 13. 12. sect. 7. christ inlightens by reason of his own lustre , and his fathers design to to shew him to the world . the reasons why christ is thus an inlightening light , are 1. from his own property ; he being light of himself , is as all light is , apt to communicate his light to the world . as the property of the fire is to burn , and the property of water to moysten , so it is the property of light to shine forth : nothing is more diffusive of it self , and apt to shew it self to others , then light : darknesse hides things , but light makes them appear . as the prince of darknesse disguiseth himself , puts on the form of a serpent , or samuel ; loves to act in the night , to keep men in ignorance and blindnesse , it being the way most agreeable to his kingdom , which is the kingdom of darknesse : so the lord jesus , the lord of glory , loved the light , his kingdom being the kingdom of light . his birth was manifested by a starre , mat. 2. 2. he being the star that should come out of jacob , as balaam foretold , numb . 24. 17. and there was darknesse over all the land at his death , so that the sun was darkned , luk. 23. 44 , 45. which shewed that then the sun of righteousnesse was eclipsed . his preaching was in the light , i spake openly , said he , job . 18. 20. to the world , i ever taught in the synagogue , and in the temple , whither the jews alwaies resort , and in secret have i said nothing . his life and practice also was so illustrious and open , that he could boldly appeal to his adversaries own testimony of him , which of you convinceth me of sin ? joh. 8. 46. 2. christ was the true light inligntening the world by his fathers special design , 1. out of special love to his people , for whose sake christ was anointed to preach the gospel to the poor , sent to heal the broken-hearted , to preach deliverance to the captives , and recovering of sight to the blind , to set at liberty them that are bruised , luk. 4. 18. according to the prediction , isa. 60. 1 , 2 , 3. arise , be inlightened , for thy light cometh , and the glory of the lord is risen upon thee . for behold , the darknesse shall cover the earth , and grosse darknesse the people : but the lord shall arise upon thee , and his glory shall be seen upon thee . and the gentiles shall come to thy light , and kings to the brightnesse of thy rising . which is applied thus by paul , ephes. 5. 14. wherefore he saith ; awake thou that sleepest , and arise from the dead , and christ shall give thee light . 2. out of special affection to christ. for the father loveth the son , and hath given all things into his hand , joh. 3. 35. for the father loveth the son , and sheweth all things that himself doeth . for as the father raiseth up the dead , and quickneth them : even so the son quickneth whom he will. for the father judgeth no man , bus hath committed all judgment unto the son : that all men should honour the son , even as they honour the father . he that honoureth not the son , honoureth not the father which hath sent him , joh. 6. 21 , 22 , 23. to this end it was that the word was made flesh , and dwelt among men , ( and they beheld his glory , the glory as of the only begotten of the father ) full of grace and truth , john 1. 14. and to this end did he appear to john , revel . 1. 13. cloathed with a garment down to the foot , and girt about the paps with a golden girdle . his head and his hairs were white like wool , as white as snow , and his eyes were as a flame of fire . and his feet like unto fine brasse , as if they burned in a furnase ; and his voice as the sound of many waters . and he had in his right hand seven starres : and out of his mouth went a sharp two-edged sword : and his countenance was as the sun shineth in his strength , ver . 14 , 15 , 16. his last glorious appearing , as it is termed , tit. 2. 13. shall be with his mighty angels in flaming fire , 2 thes. 1. 7 , 8 , 10. when he shall come to be glorified in his saints , and to be admired in all them that believe , god having highly exalted him , and given him a name which is above every name : that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : and that every tongue should confesse , that jesus christ is the lord , to the glory of god the father , phil. 2. 9 , 10 , 11. sect. 8. application by way of inference , that we are to blesse god for christs inlightening , and all that are christs , are children of light. from that which hath been said , it follows 1. that there is much cause that we should blesse god for this incomprehensible benefit to men , especially us gentiles , of raising up christ to be the inlightening light of the world . sure all light which shews to inlighten , and not to amaze , is a great gift . they that have been long blind , or kept in darknesse , and after recover their sight , and see the light , how are they over-joyed ! when blind bartimaeus received his sight , he followed christ glorifying god , luk. 18. 43. and shall not we glorifie god , who receive lightfrom christ , not only to follow him in the way in which he travelled on earth , but also in the way in which he passed into glory ? we sometimes seem to wish , that god would send us the light of heaven , and will we not praise god who hath sent his son from heaven to be the true inlightening light to guide us to heaven ? zacharias blessed god , that by his tender mercy the day-spring from on high hath visited us , to give light to them that sit in darknesse , and in the shadow of death , to guide our feet into the way of peace , luk. 1. 78 , 79. simeon desired to live no longer , after his meeting with christ in the temple , but blessed god that his eyes had seen his salvation , which he had prepared before the face of all people , a light to lighten the gentiles , and the glory of his people israel , luk. 2. 28 , 29 , 30 , 31. herein we are bound to imitate them , and to be inlarged in our blessing god , and glorifying him for this great injoyment of the true inlightening light . 2. sith christ is the inlightening light , they that are christs are children of the light , and of the day , not of the night or darknesse , 1 thes. 5. 5. they therefore that abide in darknesse , and walk in darknesse , have no communion with christ. for what fellowship hath righteousnesse with unrighteousnesse ? and what communion hath light with darknesse ? and what concord hath christ with belial ? 2 cor. 6. 14 , 15. now he that hateth his brother , is in darknesse , and walketh indarknesse , and knoweth not whether he goeth , because that darknesse hath blinded his eyes , 1 joh. 2. 11. and what is their practice , but practice of harred of their brethren , whose tongue ; are still venting reviling speeches against their brethren , as not in the light , because they confesse sin in themselves , and make not the light in their own consciences a sufficient light to guide them , but sollow the light of the holy scriptures ? surely these are not in the light , who are so full of self-boasting of their own perfection , and pharisee-like , despising others . were we in errour , yet in meeknesse those that oppose themselves should be instructed , 2 tim. 2. 25. if god peradventure will give them repentance to the acknowledging of the truth . wherein they failing and following the prince of darknesse in railing accusations , iude 9. shew themselves not to be in the light of which they brag , but in darknesse . and so likewise they do in not coming to the light of the scriptures taught by preachers , whom they contemptuously term priests . herein also they shew themselves not to be children of the light , in that they will not disclose plainly what they hold , but hide their opinions in cloudy misty expressions ; and when by quistions put to them , there is endeavour to find them out , they shift in answering , and fall to reviling . in a word ; all that walk in hatred , pride , ignorance , intemperance , uncleannesse , deceit , and such like evils , shew they are not in the light , nor have communion with christ , but abide in darknesse . you that would approve your selves to be in christ , must cast away the works of darknesse , and put upon you the armour of light , and have no fellowship with the unfruitfull works of darknesse , but reprove them rather , rom. 13. 12. ephes. 5. 11. but of this more in that which follows . men coming into the world need light from christ. serm. iv. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. the necessity of christs enlightening is asserted , because of the blindnesse which is in all at birth . coming into the world hath a double sense , either entering on some action or businesse among men , or shewing themselves among men ; and so false prophets are said to come into the world , or to go out into the world , 1 joh. 4. 1. and in this sense it is a truth , that christ coming into the world as a prophet , joh. 6. 14. was the true light inlightening : but i gave reasons against this sense , serm. 1. sect. 1. or coming into the world is meant of humane birth , in the same sense in which it is said , that a man is born into the world , joh. 16 21. which i conceive meant by christs going forth from the father , and coming into the world , joh. 16. 28. and his coming into the world , heb. 10. 5. grotius it is true , annot . on joh. 1. 9. argues from the distinction of being born and coming into the world , joh. 18. 37. that the coming into the world , is still by shewing himself to the world : but that is not cogent , sith the same thing may be meant by two expressions . but however it be meant , when it is said of christ , that he came into the world , yet here , where it is said of man coming into the world , must be meant of humane birth , which seems most probable for the reasons given before , and accordingly , this point is thence deducible , that every that comes into the world , needs light from christ. which position is true , 1. because every man is born destitute of spiritual light in the things of god , concerning his duty and the way of salvation . 2. because every man is liable to death and trouble , and wrath , and evil from god , as he is born into the world : and christ came a light into the world , to remove both these sorts of darkness , and none else can do it . the former of these is to be the more fully confimred , because it overthrows the main position of the quakers , that every man hath a light within him sufficient to guide him , so as that following it , he may please god , and be saved without the light of scripture , or preaching of publique teachers . and it also confirms the doctrine of original corruption , and particular effectual converting grace , against universal sufficient grace , and power of freewill , in the state man is in before conversion , which papists . arminians , socinians , freewillers maintain , and the perfection and merit which after conversion papists and quakers do assert . sect. 2. universal corruption at birth , is proved from joh 3. 6. i shall begin with the words of christ , joh. 3. 6. that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . to understand the force of the argument from hence , it is to be considered , that christ useth these words in his conference with nicodemus , as a reason of the necessity of new birth by water and the spirit , that a person may enter into the kingdom of god. the kingdom of god meant joh. 3. 3 , 5. is to be understood of the kingdom of glory , or that state of everlasting happinesse , which none but those that are clean , sincere and really holy , shall ever be admitted to : in which sense it is taken , when conversion , obedience , humility , and such like qualifications are prerequired to it , and it annexed to them , as mat. 5. 3 , 10 , 20. & 7. 21. & 8. 11. & 18. 3. & 19. 14 , 23 , 24. & 21. 31. mark. 9. 47. & 10. 14 , 15 , 23 , 24 , 25. luk. 6. 20. & 13. 28 , 29. & 18. 16 , 17 , 24 , 25. act. 14. 22. 1 cor. 6. 9 , 10. & 15. 50. gal. 5. 21. 2 thes. 1. 5. 2 tim. 4. 18. james 2. 5. 2 pet. 1. 11. the visible church doth admit into it many that are proud , and impure in heart , and therefore the qualifications of holinesse and purity here prerequired are not necessary for entrance into it . whence it follows , that the new birth prerequired as necessary , joh. 5. 3 , 5. is of the inward man , to that reall holinesse which is opposite to uncleannesse or unholinesse which was in the first birth ; and consequently , when it is said , that which is born of the flesh , is flesh , must be thus expounded , impure and sinfull , or vitious , according to that sense which the term hath , gal. 5. 16 , 17 , 19 , 24. which is confirmed by the opposition in the other part of the verse , that which is born of the spirit , is spirit : for as to be spirit , is meant of true and reall holinesse , which is the genuine fruit and effect of being born of the spirit ; so the being flesh which is the consequent of being born of the flesh , that is by humane generation , joh. 1. 13. must be meant of sinfull and impure corruption . they that expound it only of doing the actions of natural life without sin , or of meer weakness without sinfulness , such as was in eve before she sinned , reach not to the scope and force of christs reason ; for in respect of these there 's no necessity of new birth , for entrance into the kingdome of god. a person may do the actions of a natural life , and be weak without sin , and yet not for that reason excluded out of the kingdome of god. a person may be spirit , and yet flesh in that sense , that is weak , and do the actions of a natural life ; whereas here he that is flesh , is opposed to him that is spirit , and therefore natural life or infirmity without sin is not all that is meant by flesh ; there 's pravity and impurity of minde expressed by flesh , as well as naturality or infirmity . it is true by flesh and blood , 1 cor. 15. 50. which cannot inherit the kingdome of god , is meant a humane body in its weakness and imperfection . but thus in this life , they that are born of the spirit are flesh , whereas christ saith , he that is now born of the spirit is spirit ; and the new birth which makes us no longer flesh and blood in that sense , is not the birth of water and of the spirit mentioned , joh. 3. 5. but the power of god , by which he will raise us up , 1 cor. 6. 14. the birth of water and of the spirit , ioh. 3. 3. 5 , 6. is here in this life , the other is not till the resurrection : therefore the same is not meant by flesh and bloud , 1 cor. 15. 50. and flesh , ioh 3. 6. but in the one place that weakness is meant which is removed by the power of god , and the voice of christ at his coming to judgement ; the other that sinfull blindeness , ignorance , concupiscence , which is consequent on humane generation , and is removed by the preaching of the gospel made effectual by the spirit of god : whence i argue , if that which is born of the flesh by humane generation , be flesh that is corrupt , ignorant , depraved with proneness to errour and evil concupiscence , so as that it must be born again of water and the spirit , afore it can enter into the kingdome of god ; then every man that cometh into the world by meer hnmane generation , is void of light to guide him in his way to god and to salvation , untill christ enlighten him : but the antecedent is true , as hath been shewed by opening the text , joh. 3. 6. therefore also the consequent . sect. 3. vacuity of light without christ enligtening , is proved from rom. 8. 7 , 8. rom. 3. 9 , 10 , 11 , 23. 1 cor. 2. 14. mar. 7. 21. iam. 1. 14. the same thing is further proved from the words of paul , rom. 8. 7 , 8. because the carnal minde , or minding of the flesh is enmity against god , for it is not subject to the law of god , neither indeed can be ; so then they that are in the flesh cannot please god. in which speech the apostle assignes the reason , why the minding of the flesh is death : now by flesh is to be understood the sinfull pravity that is in man , for neither meer natural weakness , such as was in adam and eve afore they sinned , nor the doing of natural actions without sin , nor the minding of these are enmity against god or death , or impossible to be subject to gods law : but the minding of the innate pravity , whose works are set down , gal. 5. 19. now such are all that are not in the spirit , ver . 9. and that by birth , joh. 3. 6. therefore all that come into the world are flesh , and till they be in the spirit , are void of that light which might bring them in subjection to the law of god , and so need christs enlightening . the same may be further confirmed from the allegation of the apostle , rom. 3. 9 , 10 , 11 , 12. where to prove that all both jews and gentiles are under sin , it is alleadged out of psalmes the 14. and 53. that it is written , there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are altogether become unprofitable , there is none that doth good , no not one ; which cannot be true if understood without limitation , sith then the scriptures should be false , that say that noah was a righteous man and walked with god , abraham was one that god himself testified of to have feared him , abel obtained testimony that he was righteous , god testifying of his gifts , heb. 11. 4. of david god said , i have found david the son of jesse a man after mine own heart , which shall fullfill all my will , act. 13. 22. therefore it must be understood of all afore they are enlightned and converted , and so proves that all without exception are void of saving light , till christ do enlighten them , and being universal , is to be conceived to be from their humane generation . if any say , that many of the things there said , as that with their tongues they have used deceit , their mouth is full of cursing and bitterness , ver . 13 , 14 , &c. cannot be said of infants ; it is granted in respect of the actual practice , yet in respect of their disposition , inclination , and aptitude to commit them , they may ; which is further urged from ver . 23. where he concludes , that all have sinned , and are come short of the glory of god. hereto i shall adjoyn the speech of paul , 1 cor. 2. 14. where he saith , that the natural man receiveth not the things of the spirit of god , for they are foolishness to him ; neither can he know them , because they are spiritually discerned . in which speech he expresly makes natural men not only non-intelligent of the things of god , afore they have the spirit of god , by whom christ enlighteneth ; but also uncapable of knowing them , because they are discerned spiritually , that is by the spirit . all the difficulty is , who is meant by the natural man. there are that understand by it , not every man that is unregenerate , but the most sensual , and such as are guided by their senses altogether : but the text opposeth the natural man to the spiritual , and makes all the inability to be from the defect of the spirit of god ; and therefore understands the most rational man by [ the natural man ] if he want the spirit of god. nor is the conceit of him , that by [ natural man ] understands the weak christian , and by spiritual the strong christian , opposed to babes in christ , 1 cor. 3. 1. right . for though the apostle saith , he could not speak unto them as spiritual , but as to carnal , to babes in christ ; yet doth he neither make babes in christ an equipollent term to carnal , as all one with it , or deny babes in christ to be spiritual : but as the apostle saith , rom. 7. 14. be was carnal , though he were a strong man in christ , because he was in part carnal , his flesh did sometimes draw him to fin against his will ; so babes in christ may be spiritual , and yet carnal in part , by reason whereof he could not speak to them under the fin of contentions , as to spiritual persons , but as to carnal . but that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a natural man , or one that hath no more then his own soul to guide him , is besides the reasons in the text , made more probable by jam. 3. 15. where to the wisdome from above , is opposed that from the earth , from the soul , from the devil , iude 19. soalary men are described , such as have not the spirit ; in neither place is the word fitly rendered sensual . but were it yeelded , that 1 cor. 2. 14. the word translated [ natural man ] signifie a weak christian ; sure it followes , if a weak christian cannot know the things of the spirit of god without christs enlightening , much less a man not so much as a babe in christ : yea the apostle faith , 2 cor. 3. 5. he was not sufficient of himself , to think any thing as of himself . but besides these texts , when our saviour mar. 7. 21. makes evil reasonings , thoughts , and folly , to come from within out of the heart of man , he surely makes mens hearts void of light , till they be enlightened with his light : and when james , chap. 1. 14 , 15. makes every mans sin the issue of his own lust , as every good gift from the father of lights , who of his own will begets us again with the word of truth , jam. 1. 17 , 18. he intimates there 's not light in us to avoid sin , till the father of lights begets us again with the word of truth . sect. 4. vacuity of light without christ enlightening , is proved from gen. 6. 5. & 8. 21. job 14. 4. & 15. 14. & 25. 4 , 5 , 6. & 11 , 12. psal. 51. 5. jer. 10. 14. & 17. 9. and experience . to these texts in the new testament , i shall adde more out of the old : as first the words , gen. 6. 5. and god saw that the wickedness of man was great in the earth , and that every imagination , or the whole imagination or frame of the thoughts of his heart , was only evil continually , or every day , which speech is with little alteration repeated , gen. 8. 21. the imagination of mans heart is evil from his youth ; which speech is not a censure only of the giants that werein the old world , but of all men , even from the youth of man , without any exception of any , and therefore is from their generation . nor is it to be conceived to be an excess of speech , expressing more then was true ; for gen. 6. 5. it is given as a reason of the great wickedness of man , and gods intended severe punishment , and set down as the object of gods view on his inquisition ; in the later to set out the greatness of his patience , by the greatness of mans sinfulness , to which ends those speeches had been impertinent , if they were understood as expressing more then was true . for then they had not expressed a true inquisition , or a just reason of a severe judgement , which is alwayes to be expressed as befits a judge , whose judgement is according to naked truth , rom. 2. 2. not with rhetorical amplifications after the manner of oratours , or a right reason of gods patience , if the provocation were not as great as the words intimate . now this being supposed true , we may hence argue thus . if every imagination , or the whole imagination or frame of the thoughts of mans heart , be only evil continually , or every day from his youth or childehood , then every man till he be enlightened by christ , wants light to guide him in the knowledge of his duty , and the way of salvation , for if the thoughts be not right , the actions are not right , nor the light sufficient , if men stumble and fall , it is an argument they want light ; but such is the imagination of mans heart , as the texts do express : therefore every man that cometh into the world , wants light to rectifie his thoughts about the things of god. and that this pravity of mens imaginations , is an hereditary and not meerly voluntary , or an acquired disease by use , custome , or imitation , the speech of job doth intimate , job 14. 4. where to deprecate gods bringing him into judgement with him , in a bemoaning plight he thus speaketh , who can bring a clean thing out of an unclean ? not one : wherein job expresseth , that it is no marvel that all mens lives are so short and so full of trouble , because all being unclean naturally , none by natural generation can beget a clean childe . and if all are unclean morally as they come into the world , then all are void of light ( for that 's a chief part of moral uncleanness ) till christ enlighten them . the same is confirmed by other passages in the book of job , as chap. 15. 14. what is man that he should be clean ? and he which is born of a woman , that he should be righteous ? job 25. 4 , 5 , 6. how can he be clean that is born of a woman ? iob 11. 12. vain man would be wise ; though man be born like a wild asses colt : which speeches do plainly assert mans uncleanness , and unrighteousness , and ignorance , as he is born into the world by natural generation . to which may be adjoyned that speech of david concerning himself , psal. 51. 5. behold i was shapen in iniquity , and in sin did my mother conceive me ; which is not likely to be meant of any special sin of his mother , of whom no such thing is related ; nor is it likely that he would mention it to her reproach , nor would it be pertinent to his confession of his own sin , nor is likely to be an hyperbole , or excess of speech , as psal. 58. 3. joh. 9. 34. for those hyperbolical expressions are descriptions of a man notoriously and openly ungodly in the course of his life ; whereas david however he sinned in the matter of urijah , yet in respect of the constant course of his life , was a man after gods own heart , and therefore it seemes to me to note his original corruption by natural conception , as the cause of his great enormity in the matter of urijah , and to aggravate his sin as springing from himself : now of such corruption , want of light to guide us in our way to happiness , is a chief part . that which the prophet jeremiah speaks , jer. 10. 14. every man is brutish in his knowledge , and jer. 17. 9. the heart is deceitfull above all things , and desperately wicked , or incurably sick , who can know it ? do express such a destitution of light , truth , and rectitude , as shew that the heart of man is very evil : which being spoken of men universally as they are unchanged , can be well imputed to no other reason or cause , then the derivation of sinfull corruption to all mankinde , by natural generation . to all which allegations from scripture , experience addes abundant confirmation , sith the ignorance , unteachableness , frowardness , untractableness of persons , especially in duties of religion , and the worship of god , untill by catechizing , preaching , discipline , government , and other meanes , whereby the wildeness of mens spirits is tamed , they be brought to some sense and conformity to their duty : and even then when by such meanes the hearts and lives of men are somewhat fashioned , yet upon every new provocation of fear or hope , they quickly draw back from any good course , and embrace any errour , unless by the ministery of the word , help of government , and work of gods spirit , they be strengthened , do fully shew that of themselves persons want light to guide them , and power to uphold themselves in any thing that is good ; but on the contrary are prone to receive impressions , and ro hatch devices of sin and errour , till christ do enlighten them . sect. 5. every man needs enlightening by christ , by reason of the many evils consequent on sin . as for the second reason of mans needing light from christ , by reason of the evils consequent on our natural darkness , which are not to be removed but by christs enlightening ; it is in like manner manifest by scripture and experience . for 1. it is plain from scripture , that by one man sin entred into the world , and so death by sin ; and so death passed upon all men , for that , or in whom all have sinned , rom. 5. 12. by the offence of one , judgement came upon all men to condemnation , ver . 18. 1 cor. 15. 22. in adam all die . now it is by christ , who enlighteneth mens eyes , that this death and condemnation are removed , and by no other meanes . in christ shall all be made alive , 1 cor. 15. 22. even so by the righteousness of one , the free gift came upon all men unto justification of life , rom. 5. 18. 2. besides death and condemnation , all mankinde are liable to innumerable evils , to lighten the burden of which , the enlightening of christ is very necessary ; for that alone can give support and comfort to the soul in the bearing of them . man is born unto trouble , as the sparks flie upward , iob 5. 7. man that is born of a woman is of few dayes , and full of trouble , iob 14. 1. sufficient unto the day , saith our lord christ , is the evil thereof , mat. 6. 34. 1. man of all creatures is born most obnoxious to harm ; he is born naked and weak , unable to make provision for his own sustenance : naked came i out of my mothers womb saith job , chap. 1. 21. we brought nothing into this world , 1 tim. 6. 7. the greatest prince is born as naked as the meanest peasant , and all come crying into it , as bewailing their entrance into the world . though the parents rejoyce that a childe is born into the world , yet the childe doth not so . other creatures can quickly help themselves : many years pass over a childes head ere he can beg bread , much less earn it . he wants a great while both feet to seek it , and tongue to ask it , and hands to take it , and teeth to eat it . 2. to obtain it much care and labour is necessary : it is the doom awarded to adam , gen. 3. 19. in the sweat of thy face shalt thou eat bread , till thou return to the ground . there is much pains , and cost , and care , and hazard in all employments , whereby a livelyhood is obtained ; but in none more then in tillage and husbandry , whereby the provision of bread the staff of mans being is procured ; and after all the industry , and skill , and charge , that is used , the ground is cursed for mans sake , thornes and thistles it brings forth to man , gen. 3. 17 , 18. sometimes the seven lean kine devour the seven fat ones ; the years of scarcity exceed the years of plenty , so as that there is no bread to be had , nor seed to so we the ground . 3. besides , as the psalmist speaks , psal. 39. 6. surely every man walketh in a vain shew , surely they are disquieted in vain , he heapeth up riches , and knoweth not who shall gather them . that which a man hath laboured for and gotten together , oft times he hath no use of it : sometimes it perisheth of it self , sometimes it is stolne or plundered from him : he that is as rich as job was one day , is as poor as he was the next day : sometimes a man so idolizeth his wealth , that he hath not a heart to use it , but only to look on it , and to talk of it : sometimes sickness , or death seizeth on him , and then as it was with the vain man , luk. 12. 20. his soul is taken from him , his projects fail , his goods are as uncertain owners ; which caused solomon to say , eccl. 2. 18. yea i hated all my labour which i had taken under the sun , because i should leave it unto the man that shall be after me , and who knoweth whether he shall be a wise man or a fool ? yet shall he have rule over all my labour wherein i have laboured , and shewed my self wise under the sun : this is also vanity . whence he infers , ver. 22. for what hath man of all his labour , and of the vexation of his heart , wherein he hath laboured under the sun ? for all his dayes are sorrowes , and his travail grief , yea his heart taketh not rest in the night : this is also vanity . 4. there is much more evil consequent on that darknesse , or sinne which is entered into the world , by reason of the frequent annoyances , persecutions , and temptations which are caused by the enmity of the world , and the acting of our adversary the devil , who continually goeth about like a roaring lyon seeking whom he may devoure . by which it is that all people are full of troubles , civil and forraign wars , which waste people , and their wealth ; private quarrels , which undo many to was and houses ; law-suites , and factions , and ●●iulations , and discords , which ruine many persons and families ; brawls and jarres , and contentions , which overthrow many houses , and cause perpetual vexation . many secret murders , adulteries , perjuries , idolatries , and other evils , are caused by the prince of darknesse , which verifie that censure of solomon , ecol . 1. 14. i have seen all the works that are done under the sun , and behold , all is vanity and vexation of spirit . 5. beyond these , from the darknesse of our own hearts , there do arise so many perturbations of mind , fears , jealousies , dotages , vain hopes , ambitious desires , foolish imaginations , inordinate anger , impatience and discontent , sometimes by provocations , sometimes causlesse , upon tales , surmises , mistakes , dreams , sancies , impostures , contingencies , and otherwise , as make the mind of man like the troubled sea when it cannot rest , whose waters cast up mire and dirt , as the prophet speaks , isa. 57. 20. 6. but most of all the conscience of sinne , and the sense of gods wrath , and the fear of death and judgment to come , over whelm the spirit of man with horrour , make felix tremble , cain turn vagabond , saul grow desperate , and betake himself to one that had a familiar spirit , judas become his own executioner . in a word , make many through fear of death ▪ all their life-time subject to bondage , heb. 2. 15. this being of all other the greatest torture of the soul , when god hides his face from a person , which made job expresse himself in this lamenting ditty , job 13. 24 , 25 , 26. wherefore hidest thou thy face , and holdest me for thine enemy ? wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , and makest me to possess the iniquities of my youth . for as solomon saith truly , prov. 18. 14. the spirit of a man will sustain his infirmity , but a wounded spirit who can bear8 all these things , and innumerable other evils , experience shews to infest the life of man , against which the only remedy is well advised reason , composedness of spirit , patience , saith , hope in god , which must be communicated from christ , who enlightens all with natural or supernatural light ; of which i am next to speak . sect. 6. application to make us sensible of sins evil , and the worlds vanity , and to provoke us to seek a tredsure above , and light from christ to comfort us . in the mean time by that which hath been said , 1. it is necessary for our good , that we should be sensible of these two things . 1. that sin is an imbittering thing , that takes away the relish and pleasure of all the goods we have under the sun , and of our very lives themselves . agag thought , if he had escaped death , then bitternesse had been overpassed , and therefore he came to samuel delicately , 1 sam. 15. 32. but experience shewed , that there is often more bitternesse in life then in death . nor is it likely to be otherwise as long as sin remains , for that 's a root of bitternesse , heb. 12. 15. a root that beareth gall and wormwood , deut. 29. 18. while there is sin in our eating and drinking , there will be bitternesse in our meats and drinks : while there is sin in our nuptials , there will be bitternesse in our marriage society . all states and conditions here , will have their frets , their gnawing worms , and eating mothes . when god corrects man with rebukes for iniquity , he makes his beauty to consume away like a moth : surely every man is vanity , psal. 39. 11. 2. that we have little cause to glory in our birth . it is the property of many to boast of their birth , it is the manner of all parents to rejoyce at their childrens birth . but the sense of sinne should take away our glorying in our selves , the sight of our black feet , should abate our high conceits of our white feathers , and the sense of trouble should allay the excesse of our joy in posterity , and rather provoke us to imitate them that wept at births , and sang for joy at burials . were it not that god makes women forget their travell , they would breed no more and were it not that god hides from the eyes of men the evils that accompany life , they would choose strangling rather then life , and were it not for the consolations of christ , the burdens especially of the godly would be unsupportable , especially when they complain with paul , rom. 7. 24. o wretched man that i am , who shall deliver me from the body of this death ! earth is but a reall dungeon , though to some it is an imaginary heaven . 2. it is necessary , 1. that we seek our good in other enjoyments then this world . who would make his bed upon thornes ? who would choose his dwelling on the mast of a ship , where winds , and stormes , and perpetual tossings take away all rest ? surely our best enjoyments our best habitation here are no better . we project many things , and promise much to our selves in wealth , wife , children , friends , houses , preserments , and other things , but upon a just account we find all but ciphers , which make no summe . how often doth solomon tell us , when he had cast up his reckonings , that vanity of vanities , all is vanity , eccl. 12. 8. and why should we set our eyes then on that which is not ? prov. 23. 5. surely the true light holds sorth better counsel , luk. 12. 33. provide your selves bags which wax not old , a treasure in the heavens that faileth not , where no chief approacheth , nor m●th corrupteth , a treasure of gospel grace , the new covenant , the heavenly promises , the communion of christ , the fellowship of the spirit , and the life of faith , and these will never deceive our expectations . it were a good wish , if righly minded by the users , god send us the light of heaven . 2. let us prize the light of christ , and make use of it to prevent , lessen , hear , deliver us out of all the present evils . paul had learned to do so , phil. 3. 12 , 13. i know how to be abased , and i know how to abound : every where , and in all things i am instructed , both to be full and to be hungery , both to abound and to suffer need , i can do all things through christ that strengtheneth me . it is indeed the inlightening of christ which clears up all to us , in the most stormy and cloudy day ; it will make us look abroad , and travell with strength in our journey , and run the race which is set before us , and after pauls sad complaint , take up with his conclusion , i thank god through jesus christ our lord , rom. 7. 25. o death where is thy sting ? o grave where is thy victory ? the sting of death is sinne , and the strength of sinne is the law. but thanks be to god , which giveth us the victory through our lord jesus christ , 1 cor. 15. 55 , 56 , 57. every man hath light from christ sufficient to make him inexcusable . serm. v. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. a natural light from christ is yeilded to be in every man , and the opinions of freewillers of its sufficiency are set down . lighting every man that cometh into the world , is meant either of such light which is by christ as creatour , termed natural , and this is conferred upon all men without exception of any person ; or of such light as is by christ as mediatour , and this is conferred , though not on every single person , yet on all sorts and nations of men , and it is termed supernatural . concerning the former sort of light , it is yeilded that there is natural light from christ given to every man who comes into the world by humane birth . ' this light is the light of reason and knowledge agreeable to humane nature , which if it were not conferred on every man , he should not be rational , but should be degraded into the rank of beasts . it is true which the psalmist saith , psal. 49. 20. man that is in honour and understandeth not , is like the beasts that perish . but this only shews , that man by extinguishing his light doth brutifie himself , not that he was without all natural light in his originnl . all experience shews , that each person , even the most natural fool , hath some light of reason , by which he can apprehend some things pertaining to humane being , and some way expresse his mind , though in respect of civil or moral , or religious affairs , he be unteachable . all the difficulty is , how farre it extends in all , or may be improved by them that use it best . in this matter there have been various opinions . the pelagians of old , are said to have held , that each person had so much ability by his own free-will , and by his natural light , as that he might love god , and keep the law , and resist temptations ; though after by councils , and the writings of adversaries , they were driven to yeild a necessity of teaching and outward proposition of divine truths to men to that end . some of the schoolmen , and later papists do hold , that each man hath so much light and power in him , that if he do what he can , god is ready or bound to give him grace necessary to salvation . and this way go arminians , and other assertors of the power of free-will in them that never heard of the gospel of christ preached to them ; conformably whereto , in the pagans debt and dowry , p. 20. it is said , that by a faithfull and carefull use of those natural abilities , that light of reason , conscience and understanding , which every person of mankind under heaven receiveth from god , he may and shall receive from him yet further , that which shall be of saving import and consequence to him . not much short of these is that french divine of much note , who maintains universal grace objective , though not subjective , that is , though there be not such an universal working by illumination , or other operation of the spirit of god , so sufficient or effectual as to beget saith in every one , yet there is so much revealed to every man , even those that have not heard of christ , as might , if they would apprehend it , beget faith in god to salvation . sect. 2. the opinion of the quakers concerning a light within each man , is inquired into . out of the principles of these men , whether instilled by popish emissaries , which have crept into the english armies and churches , or some other way , that sort of people , who now go under the name of quakers , from their usual quaking before they began to speak , thereby deluding the people , as if they waited for a revelation from god , though most of their speeches of all of them , have been their usual invectives against preachers , and pressing men to follow the light within them ; these people , i say , have drawn their tenet of an universal light in every man that cometh into the world , without bibles , preachers , church-communion , christian ordinances , to know his duty so as that he may be perfect : which is indeed the reviving of old pelagianism , or worse , and tends to the making of christian religion , if not all religion whatsoever , unnecessary . those who heretofore or at this day maintain this universal sufficient light , besides these quakers , are many of them subtile disputants , and do set down their opinion distinctly , and argue for it acutely , though they decline the expresse owning of pelagius his grosser expressions , and puccius his natural faith , and hurberus his universal election . but the quakers , as they are for the most part destitute of that art of reasoning , so they decline all conference , in which they may be pressed to state the point in difference distinctly , and to deliver their proofs , and answer objections : but instead thereof by clamour and reproaches , which please their silly followers , they reject all motions tending to a fair debate of the point in controversie . being desirous to know what they held , one of them brought to me james nailors book termed a salutation to the seed of god , and love to the lost : which being in many passages obscure , i delivered to him that brought me the book , fifty five queries to be answered by them , yea , or no , as the person had required of me to answer his queries . the answer , though made by one , formerly known to me , as a person of some ingenuity and learning , yet was framed otherwise then i required , declining to answer affirmatively or negatively to the question , as by me propounded , but shifting off a plain answer , and instead thereof , venting personal invectives . yet to my third question , which was thus , do you believe , that those men , who were never taught the doctrine of the law , or of the gospel of jesus christ , have commonly a light within each of them , which may guide them to the true knowledge of god , and his waies , unto everlasting life ? omitting his words of obloquy , thus he answered ; the law is spiritual , and there is no nation or people into which the sound of it hath not come ; and the gentiles which had not the letter , were a law to themselves , shewing the effect of the law written in their hearts . and christ is the true light which lighteth every man that cometh into the world with a spiritual light , the one loves this light and brings his deeds to it , and by this light is led from his evil deeds into the knowledge of god , who is life eternal in christ to know ; the other hates the light because his deeds are evil , and loves darknesse rather then light , and there is his condemnation . and their sound who were ministers of this truth went into all the earth , and their words unto the ends of the world , rom. 10. 18. in which answer there is not an expresse resolution of the question , but sundry shifts to avoid a plain answer , as 1. whereas he asserts that the law is spiritual , rom. 7. 14. which is the law of the ten commandements , or the last precept of the ten ; and the apostle ver . 9. saith , i was alive without the law once , which intimates that he was once without the law ; that is , without the right knowledge and understanding of it . and rom. 2. 14. the gentiles ( of whom my question was ) are said twice not to have the law ; yet this answerer asserts , there is no nation or people into which the sound of it hath not come : and to avoid the objection arising from the words , useth this expression , and the gentiles which had not the letter , whereas the words are expresse , they having not the law. 2. he patcheth together different scriptures , joh. 1. 9. joh. 3. 19 , 20. as if the light communicated by christ coming into the world , were the same with that , with which in his sense he lighteth every man that cometh into the world ; not heeding , that , if every man that cometh into the world had a light sufficient to guide him , and that even the gentiles ( of whom paul saith , gal. 4. 8. that they knew not god ) had a spiritual light , and that thereby some were led from their evil deeds , into the knowledge of god , who is life eternal in christ to know , then none were in darknesse , contrary to paul , ephes. 5. 8. none were without christ , or without god in the world , contrary to paul , ephes. 2. 12. then christ need not come into the world to inlighten men , nor sond ministers of this truth into all the earth , sith they had this light before . christ was come into the world to inlighten them with spiritual light , and if christ doth inlighten with this spiritual light every one that cometh into the world , there are none but come to the light , they having it within them , and it doth reprove their deeds whether they will or no. but it is no marvell , that men that boast so much of light within them , shew so much darknesse of mind in their expressions , it being true of them , as christ said of the pharisees , joh. 9. 41. because ye say , we see , therefore your sin , or blindnesse , remains . however it may be hence gathered , that this is their conceit , that every man that cometh into the world , even the gentiles that had not the letter , ( by which he meanes the holy scriptures or bible ) or any preacher or teacher to instruct them out of it , yet had from christ a spiritual light , and that one loves this light , and brings his deeds to it , and by this light is led from his evil deeds into the knowledge of god , who is life eternal in christ to know , the other hates the light , because his deeds are evil , and loves darknesse rather then light , and there is his condemnation . whence it plainly appears , that those two points of pelagianism , popery , arminianism , socinianism , and the frecwill way , are their opinions , that every one hath a light within him , or there is such revelation imparted to every man in the world , that if he would use it , he might come to saving knowledge , and that it is left to every man by his own free-will to difference himself from others . this universal light is so magnified by george fox in his catechism , that he tels us , that it shews all the ungodly waies that ever a man hath acted in , and hard speeches ; with that light a person will come to see christ the saviour of his soul , from whence the light comes to save him from sin ; that it brings him to christ , and to confesse him ; that it gives the knowledge of the god of the world that rules in them that are disobedient to this light ; that it gives the knowledge of the glory of god in the face of jesus christ , the true knowledge of the scriptures , which light being one in them all , and they come to the light , and loving the light , they all come into fellowship one with another , and being out of this , they are in jarres and confusions , that it lets see sin and transgression , which hath separated from god , and the mediatour between god and him , and might have peace with him , and that he might see gods covenant of light , and know his reconciler with which he is reconciled to god , 1 tim. 2. 5. 2 cor. 5. 18. and to see the kingdom of heaven , that it brings them to love god above all , and to fulfill the law , to know their election , their bodies to be the temples of the holy ghost ; that they must scoff , reproach , backbite none , nor have malice to any , but to be meek and humble ; with it they come to see the hope of glory , to sanctifie the lord in their hearts , that it keeps from error , guile , all distraction and distemper , drunken thoughts , imaginations , conceivings , and his own reasonings . in a word , they ascribe all to it that we ascribe to the gospel ; yea it 's termed the gospel , the first principle of pure religion , they that professe to believe the scriptures , in god , in christ , yet not believing in this light they deny christ ; that neither the jews nor christians do believe in the light which doth enlighten every man that cometh into the world , though they professe some of christs and the apostles words , that none can confesse christ but who confesse the light which every man is enlightened withall , that they who do not teach this are teachers of the world , antichrists , deceivers , that the letter ( meaning the scripture ) is not the light , nor the word . he denies them to be christians that cry up erras pulpit , and the priesthood and the temple , and the jews sabbath , and the ordinances of the first covenant , and that take tithes . more to the same purpose is delivered by george fox , hubberthorn , and many more , insomuch that farnworth in his discovery p. 12. saith , loving the light , it will guide you to god from all men , that you need never look at man more . which is indeed their aim , that they may draw off people from scriptures , preachers , church-fellowship , ordinances , pay no dues to ministers , nor submit to any church-discipline , which is that which they call liberty of conscience ; not considering , that if their hearers may be guided by their own light to god , that they need not look at man more , they need not look at themselves , nor meet to hear them , nor entertain them to teach them ; yea , that by their reasoning , the quakers themselves shew they do not believe in the light , that they deny christ , while they look at fox , parker , goodier , and such teachers , and maintain them : and that the divisions between fox and naylor , and others , shew that their light within them is not one , but that they are out of the light . however they assert , 1. that there is a light in every man. 2. that this is sufficient to guide them to god of it self . 3. that it is a rule to shew duty and sin . 4. that there is no need of other teaching of man. 5. that this is one in all . 6. that it is the gospel . now because this is the main prop of the new antichristian religion , or frenzy of the quakers , and leads them into the pernicions courses they take ; i shall shew , 1. what is to be ascribed to the light that is in each man , whether from the birth , or after imparted to them , in this business of guiding us to god. 2. that neither is it of it self a safe rule for us to follow , in things moral or spiritual ; nor by any engagement is god tied , or hath declared himself resolved , to give supernatural light to him that useth this universal light well . 3. how the objections may be answered . 4. in what manner christ imparts supernatural spiritual light to every man. sect. 3. some light is in the most barbarous , yet the knowledge of the most refined gentiles , may be conceived to come from some acquaintance with the written law , or tradition from adam . to clear the first of these proposals , it is to be premised , 1. that god hath imprinted in all , even the most barbarous people , some relique of light ; though in some of them it is so small , that it can hardly be perceived whether there be any sense of sin or wrath of duty or reward , of god or devil , heaven or hell . sure such people as are men eaters , do all at the beck of their witches , do seem to have scarce any sense of sin or duty ; yet because there is some fear of an unseen power and his wrath , they may be said to have some conscience , though the writing therein be almost defaced . 2. that some people that never had the gospel nor the law made known to them , as the jewes and christians have had ; yet have attained to so much knowledge and practice of moral duties , that in some acts of righteousness , temperance , chastity , fidelity , and such vertues they have equalled , at least in respect of their outward demeanour towards men , if not exceeded not only iewes , but also most christians . 3. and in the knowledge of god , though therein they were most defective , yet they attained to so much knowledge and right apprehension of him , as enabled them to correct the vulgar errors concerning god , although they were very blinde about the distinct notion of the true god and his counsels . 4. nevertheless that it can hardly be avouched , that that knowledge in morality and divinity which they attained to , was by meer light of nature , or by their own study and invention ; but it may with very probable reason be conceived , that they had much of their knowledge of these things by tradition from adam , and acquaintance with the hebrew people , and their written laws or unwritten traditions . sure there are so many footsteps of their rites in their customes , of their writings in their poets , and historians and philosophers works : there are such relations of their philosophers travail into aegypt ; besides this , that the most understanding people were such as did trade with phenicians and aegyptians , next neighbours to israel ; as may give us cause to think that the cream of that knowledge they had , was not from a light within them ( for then why should not other people as well as they have attained to it ) but from a light without them , darted directly on israel , but from them yeelding some strictures of light , and glimpses to the greekes , italians , and other people . sect. 4. the light without the written word which was in the gentiles , in the utmost extent of it was imperfect however what the scripture makes deducible from other meanes then the scripture , or it or experience proved , that the most barbarous people attained to , we may safely ascribe to this natural light . of these things , 1. it is certain the being of god , his eternal power and godhead might be , and was known by the things which god created , as the apostle , rom. 1. 19 , 20. because that which may be known of god , is manifest in or to them , for god hath shewed it unto them : for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead , psal. 19. 1. the heavens declare the glory of god , and the firmament sheweth his handywork . 2. gods providence ordering and disposing all the motions of the creatures with incomprehensible wisdome , for the benefit of the universe , might be discerned from the admirable , and usefull , and constant order , motion , influx , properties and operations , the creatures have . psal. 19. 2 , 3 , 4. day unto day , uttereth speech , and night unto night sheweth knowledge : there is no speech nor language where their voice is not heard : their line is gone out through all the earth and their words to the end of the world . act. 14. 16 , 17. who in times past suffered all nations to walk in their own way ; nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . from gods creating and providing for man , not only the holy psalmist , psal. 139. 6 , &c. psal. 104. and elsewhere , but even philosophers among the gentiles have taken occasion to magnifie the divine wisdome , power , and goodness : and yet the most witty people knew not distinctly who this god was , but did ignorantly worship him under this title of the unknown god , as paul sayes of the athenians , act. 17. 23. 3. they did or might know that god was invisible , rom. 1. 20. that he was a spirit . aristolle terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an intelligence or minde ; deus est animus , said the latin poet : that he knew and judged thoughts , and discerned the most hidden things was known by them , as their accusing or excusing themselves by their own consciences between themselves , apart from others shewed , rom. 2. 15. and yet when they knew god , they glorified him not as god , but became vain in their imaginations , and their foolish heart was darkned ; professing themselves wise they became fools , and changed the glory of the uncorruptible god into an image made like to corruptible man , and to birds , and to four footed beasts , and creeping things , rom. 1. 21 , 22 , 23. 4. they did or might know that god was to be worshipped . aristotle in his topicks saith , to dispute whether god and parents deserve honour , deserves punishment . all nations saith tully , l. 1. tusc. quaest . acknowledge a deity and divine worship , and yet they understood not that god that made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth to all things life , and breath , and all things , acts 17. 24 , 25. 5. they knew that god was to be pacified by prayer , and sacrifice , and vowes , and obedient mindes , and repentance , and executing of judgement , as may be discerned by their carriage , jonah 1. and 3. chapters ; yet knew not any thing of the great sacrifice which god had prepared to take away sin for ever , and they often applied themselves to pacifie the devil even by humane sacrifice , instead of seeking peace from the true god. 6. they did or might know the low condition of man in comparison of god , as the psalmist saith of himself , psal. 8. 3 , 4. when i consider the heavens the work of thy fingers , the moon and the starres which thou hast ordained ; what is man that thou art mindefuil of him , and the son of man that thou visitest him ? and infer the absolute soveraignty of god , as the apostle doth , rom. 9. 20. shall the thing formed say to him that formed it , why hast thou made me thus ? and as he doth conclude , rom. 11. 6. for of him , and through him , and for him , are all things , to whom be glory for ever . and yet men have complained of their hard destiny , and imagined god a debtour to them , and that god should fulfill their pleasures , as well as they do his will ; and self-exalring under the name of magnanimity , was by aristotle made a vertue , vapouring , a mans excellency . 7. they might and should have known that parents are to be honoured , wives to be cherished , children to be nurtured , justice to be administred ; yet many thought they might neglect parents commands , to please their companions ; and deny them maintenance , to keep an undue and rash vow ; and put away wives , for light causes ; and expose their children ; and violate right , to gain preferment and greatness . 8. the apostle tells us , rom. 2. 14 , 15. for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , or witnessing with them , and their thoughts the mean while , or between themselves , accusing or excusing one another ; which proves that there was some sense of sin and duty in the most barbarous people , and accordingly there was and is some kinde of government and administration of justice among them . some sins as of murther , adultery , robbery , perjury , breach of faith and trust , parricide , and some other sins have been judged to be horrible evils , which they durst not commit . abimelech gen. 20. 5. durst not use sarah , when he knew she was abrahams wife ; and yet he thought he should have been innocent , if she had been but his sister . either by instinct of nature , or by tradition from adam , adultery was judged a horrible crime , when simple fornication , sodomy , and other uncleanness , were reckoned as no faults by the gentiles , which knew not god , 1 thes. 4. 5. parricide was counted such a sin as none durst commit ; no law therefore was made against it by salon . tully pleads for sextus roscius amerinus , that he could not be guilty of it , because he was sleeping at the time of his fathers death , which the fury of his conscience would not have permitted , if he had been guilty of parricide . and yet self-murther to avoid tyrants rage , was applauded ; theft if cunningly acted , was allowed by lycurgus ; drunkenness , and whoredome , and murthering in fence-playes and duels , either made religious services , or matter of glory . 9. they might and did by natural light know , that god did discover and avenge secret murthers , adulteries , perjuries , sacriledge , and other evils , that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an avenging eye ; and hence was there much fear of thunder-claps , stormes , earthquakes , plagues , and many means used to pacifie the anger of the deity . yet they were not sensible of the eternal judgment to come , though they imagined punishments to be awarded to malefactors after death . the barbarians of melita , act. 28. 4. when they saw the viper hanging on pauls hand , said among themselves , no doubt , this man is a murtherer , whom though he hath escaped the sea , yet vengeance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffereth not to live . 10. they might and did imagin , that god was a rewarder of good deeds ; in defence of their countrey , in doing justice , and such like acts , and some counted it their chief good to do vertuous acts : but they knew nothing of the resurrection of the dead , and the life everlasting , prepared for them that believed and obeyed the truth of the gospel . in these , and many more things , the gentiles , which knew not god , had some natural light , in some it was more clear then in others , in some so dusky and dimme , that it was scarce discernable : but in none such as that it could be a constant universal rule to direct them in what they were to do , or warrant to justifie them in what they had done , or means to shew them how to come to god , and enjoy communion with him , and to save them from wrath to come . sect. 5. the gentiles light by nature , served to restrain from sin , and to leave men inexcusable . neverthelesse this light , though insufficient to direct for justification and salvation , yet was usefull for two ends : 1. to restrain men from such excesse of sinne , as would otherwise have destroyed humane society . it being the contrivance of god to let men live together , though very evil , till their iniquities be full , and when sins are ripe , then to put in the sickle , and cut wicked men down , either by a particular or an universal judgment . in the mean time , as he gave the law to the jews , because of transgressions , gal. 3. 19. either to restrain them , or to abate punishments , till the seed came to whom the promise was made , that there might be a people among whom the messiah should appear : so to other people he gave a law in themselves , to prevent the extirpation of the nations , by bridling mens lusts through conscience of sinne , and fear of punishment , till the time should come of their calling into the church . 2. besides this end god hath another , in respect of himself , that they might be inexsusable who sinned against the light in them , and god might be justified in his sentence and judgment upon them . therefore it is said , rom. 1. 20. that the eternal power and godhead , was made known from the creation of the world , by the things that are made , that they might be without excuse , who held the truth in unrighteousnesse , and when they knew god , glorified him not as god , neither were thankfull : but were filled with unrighteousnesse , though they knew the judgment of god , that they that commit such things are worthy of death , ver . 29 , 31. whence it is , that gods judgment is proved to be according to truth , rom. 1. 2. and , god found to be true , though every man be a lyer , as it is written , that thou mightest be justified in thy sayings , and mightest overcome when thou art judged , rom. 3. 4. ignorance of the law being not to be pleaded by them who did evil against the innate light of their own spirits , forasmuch as that fact must needs be voluntary , which is done against the knowledge and judgment of a mans own conscience . sect. 6. application to justifie us against quakers , and to warn us that we act not against our light. from this which hath been said , we may infer , 1. a plea for our selves against the clamorous , but unjust accusation of the quakers , who use with loud vociferations even to hoarsnesse , and with continual printed pamphlets , to charge publique preachers with denying the light within each man : whereas such light is not at all denied by them , but is acknowledged to be a great benefit to mankind . that which is denied , is , that the light within each person , is alone of it self , without the scripture , a sufficient direction to bring us to god , and instate us in his savour ; or a sufficient warrant of it self to to justifie our actions . it is usefull , but not in such a measure as the quakers make it , as if persons were to look to it and no other rule , and that they might well enough be without scripture , preachers , church-discipline , ordinances of the new testament , and such other helpes as god vouchsases to guide his people by into the way of peace . wherein how much they are mistaken , shall be shewed in that which follows . 2. in the mean time each person is to make use of the light within him so farre as it is indeed light , and usefull . certainly it concerns every man , so farre to look to the light within him , that he do not as it is said of some , job 24. 13. rebell against the light . a mans own conscience is so farre a law to him , that though it cannot of it self justifie , yet it may condemn : my meaning is , a mans own light cannot warrant of it self without the scripture , a mans actions to be lawfull which he doth according to that light . our saviour tells there are some that shall think they do god service in killing the apostles , joh. 16. 2. paul told agrippa , act. 26. 9. i verily thought with my self , that i ought to do many things contrary to the name of jesus of nazareth . so that herein he followed the light within him , and yet he counted this his great sinne , 1 tim. 1. 13. the quakers accuse often falsly , and revile most abominably , others who are no whit inferiour to themselves , and they say they follow their light within them , and yet he that reads and believes such scriptures as these , 1 cor. 5. 11. 1 cor. 6. 10. 1 pet. 2. 23. jude 8. 9 , 10. cannot but think their practice to be from the devil , and not from gods spirit . if following the dictate of a mans own conscience could warrant his action , the most horrid acts of misted idolaters , papists , pagans , mahometans , fanatiques should be free from censure and controul . yet if a man do that which he thinks to be evil , though it were good or lawfull in it self , it would be sin to him , and so much the greater , in that it is a sign , that he who doth thus , shews , that his principle by which he acts is naught , even then when he does good , and that it is but by accident that he doth it . yea , that man who doeth good against his conscience , is but an hypocrite in so doing , though the thing in it self be right and good . but when a man doth evil , which his conscience tells him is so , he commits a sinne of the highest degree , as to him that knows to do good , and doth it not , to him it is sinne , jam. 4. 17. that is , sin in an high degree . hence great horrour of spirit hath attended them that have omitted good which their conscience told them they should do , and much more horrour in them that have done evil against their conscience , as in the case of judas , spira , and others instances might be given , and therefore if quakers intended no more then this by bidding men look to the light within them , that they should take heed that they omitted not the good their consciences told them they ought to do , and that they did not the evil which their consciences judged to be so , we should accept of their warning . surely it will concern you , as to look that your conscience be not erroneous , so that when your conscience is rightly informed to follow it , and when it goes wrong yet to suspend the act which it condemns , if you desire peace . there will be no plea to acquit him before god , or to quiet his own spirit , who proceeds to act against the light of his own conscience . and a sinne against the light of nature is so much the more damnable , in that it is against the most irrefragable evidence . he that doubteth is damned if he eat , because he eateth not of faith . for whatsoever is not of faith is sin , rom. 14. 23. every mans light within him , is not a sufficient safe rule of it self to guide him in the way to god. serm. vi. containing thirty arguments out of scripture , against the quakers opinion of the sufficiency of a light in every man to lead him to god. joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . you have heard how imperfect the light of the gentiles , in things moral and religious is : and what the quakers and others ascribe to the light in every man that cometh into the world , and to the free will of man in that condition he now is by nature : it will be my work now to prove the quakers to erre , in their making each mans own light within him his rule , yea his compleat safe rule and guide , to open the meaning of scripture , discover all sorts of sinnes , teach all duties , lead to god , to christ , to heaven , without scripture , preachers , and other helps : that it is not such of it self , nor to be followed by it self , i shall prove by many arguments , and then consider whether god be bound to give men supernatural light to direct men to christ , to him that shall use well his natural . the first argument i take from the point proved in the fourth sermon before , and the texts therein alledged , which evince , that men as they are born into the world , are destitute of spiritual light in the things of god , that concern mans duty , and the way of salvation ; whereof some are so expresse , that they do directly oppose the position of every mans having a light in him as fit to guide or warrant his actions . as namely , when it is said , that none understandeth , none seeketh after god , rom. 3. 11. the natural man cannot know the things of the spirit of god ; for they are spiritually discerned , 1 cor. 2. 14. every imagination of the thoughts of mans heart is only evil continu●lly from his youth , gen. 6. 5. & 8. 21. every man is bruitish in his own knowledge , jerem. 10. 14. the heart is deceitfull above all things , jerem. 17. 9. which could not be true , if mens light of understanding were such , as that each man may follow in all sorts of moral and religious points his own light , as a safe and compleat rule or warrant to direct and justifie his way or action . the argument in form is this : their light is not a safe and compleat rule to warrant and guide their actions for pleasing god , who understand not nor seek after god , who cannot know the things of the spirit of god , whose imaginations of the thoughts of their heart are only evil continually , who are bruitish in their own knowledge , and whose heart is deceitfull above all things . but these things are said of all or some men , therefore every mans light within him is not a safe and compleat rule to warrant and guide his actions for pleasing of god. the proposition none will deny , but they that think that a blind man may be a fit guide . the assumption is the words of holy scripture , which g. f. saith in his catechism , p. 56. we are to believe afore learned men . the conclusion then follows of it self . 2. argument is from that which is shewed sermon fifth , that the light which without the scripture was in the most improved gentiles , in the utmost extent of it , was imperfect : whence i argue , their light was not a safe and compleat rule or guide to direct or justifie them in their worship of god , imaginations of god , the knowledge of all sin and duty they owe to god , who confessed god to be unknown , who ignorantly worshipped him , who had a foolish darkned heart about their thoughts of god , who judged many sins to be either no sins , or laudable acts , who took vices to be vertues : who had vain , and uncertain , and contrary conjectures of these things , and many of them from the devils oracles , carried away to dumb idols as they were led , 1 cor. 12. 2. for a rule and guide should be certain which will not deceive . but the most improved gentiles confessed god to be unknown , ignorantly worshipped him , with the rest of the things mentioned , as acts 17. 22 , 23. rom. 21. 22 , 23. and elsewhere is manifest , therefore they had not a light within them sufficient to guide them ; and if not they , then much lesse the most barbarous , and by consequent none of the gentiles , who had not the scripture , nor such other teaching as gods people were taught by , had a light within them which might be a compleat and safe rule or guide to them for the pleasing of god. 3. argument from john 1. 5 , 10 , 11. near to the text which is so much urged by quakers , where it is said , the light shineth in darknesse , and the darknesse comprehended it not , ver . 5. the true light mentioned ver . 9. was in the world , and the world was made by him , and the world knew him not . he came unto his own and his own received him not , ver . 10 , 11. which proves many of the jews were darknesse , and that they knew not the true light , nor received him . whence we thus argue : they had not a light within them sufficient to be a safe rule and guide to direct and warrant them in their way for pleasing god , who were darknesse , when the true light shined , who knew him not nor received him ; for sure they that are such , must be destitute of that light which might safely guide them , who were so dark and ignorant , as not to know the true light which enlightens every man. but so it was with many , even of the jews themselves , when christ was in the world : therefore they had not sufficient light in them , and consequently none ; much less every man hath a sufficient light to guide him safely in his way to god , without the scripture , and the spirit of god , over and above the common light of reason and understanding , which every man by nature and study attains to without them . 4. arg. from those texts of scripture which do expresly tell us , that afore the preaching of christ and his apostles , the people to whom they were sent were darkness , sate in darkness and in the shadow of death : such are ephes. 5. 8. ye were once darkness , mat. 4. 16. the people that sate in darkness , have seen a great light , and to them that sate in the region and shadow of death , hath the light sprung up . whence i argue , they had not a sufficient light within them , to be a safe and compleat rule and guide to direct them in their way to please god , and to warrant their actions if they followed it , who were darkness , and who sate in darkness , and in the region and shadow of death ; unless we will imagine that darkness is light , and as the quakers do , put darkness for light , and light for darkness , to whom the prophet denounceth wo , isa. 5. 20. but some there were afore christs and his apostles preaching to them , who were darkness , who sate in darkness , and in the region and shadow of death : therefore every man had not a sufficient light within him , to be a safe and compleat rule and guide to direct him in his way to please god , and to warrant his actions if he followed it : and if not then , neither have we now . 5. arg. from luk. 16. 8. where our saviour saith , the children of this world are wiser in their generation , then the children of light : the opposition of children of light , to the children of this world shews , that the children of this world , are not children of light ; and if they were the same , the speech of christ would be foolish in preferring one sort before the other , as wiser in their generation . hence therefore i thus argue , if every man had a light within him , sufficient to be his rule and guide of it self to direct him how to please god , then every man should be a childe of light ; for to be a childe , is all one as to be a person that hath light in him to guide him , so as to please god. but every man is not a childe of light : therefore every man ha●h not a light safe and sufficient within him , to guide him in his way to god , and to be the compleat rule of his actions godward . 6. arg. is from act. 26. 18. where paul saith , christ sent him to the gentiles to open their eyes , and to turn them from darkness to light , 1 pet. 2. 9. ye are a peculiar people , that ye should shew forth the praises of him , who hath called you out of darkness into his marvellous light . eph. 5. 14. wherefore he saith , awake thou that sleepest , and arise from the dead , and christ shall give thee light . from whence i argue , they who are to be turned from darkness to light , called by god out of darkness into his marvellous light , who are to awake and stand up from the dead , that christ may give them light , had not a light within , as a sufficient safe guide to direct them in their way to god ; unless we suppose darkness to be light , men among the dead , fit to guide themselves . but so it is said of both jews and gentiles in those scriptures : therefore sure they had not such a light within them , as quakers say is in all . if they had such a light , they should have been directed to follow it , not turned from it , the apostles should have called them , as the quakers do , to follow the light in them , and not have called them out of darkness , nor required them to awake and stand up from the dead , that christ may give them light : nor should we do , as the apostles did , bid men leave the darkness in them ; but as the quakers do , look to the light in them . 7. arg. from rom. 10. 14 , 17. how then shall they call on him in whom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? so then faith cometh by hearing , and hearing by the word of god. heb. 11. 6. without faith it is impossible to please god. for he that cometh to god must believe that he is , and is a rewarder of them that diligently seek him . whence i argue , that is not a sufficient guide in our way to god , which cannot of it self make us believers ; for that is not sufficient to guide us to god , that is not sufficient to beget faith , sith there is no coming to god without faith , as is told us , heb. 11. 6. but the light within us cannot of it self make us believers , sith the apostle saith , how shall they believe in him of whom they have not heard ? and how shall they bear without a preacher ? so then faith cometh by hearing , and hearing by the word of god ; which were vain speeches , if there were another ordinary way by a light within us to beget faith : therefore the light within us is not of it self without preaching , a safe sufficient guide in our way to god. 8. arg. from rom. 12. 2. and be not conformed to this world , but be ye transformed by the renewing of your minde , that ye may prove what is that good , that acceptable and perfect will of god. eph. 4. 23. and be renewed in the spirit of your minde , col. 3. 10. and have put on the new man , which is renewed in knowledge , after the image of him that created him . whence i argue , they who must not be conformed to this world , but be transformed by the renewing of their minde , that they may prove what is that good , that acceptable and perfect will of god ; who must put off the old man , and be renewed in the spirit of their minde ; who must put on the new man , which is renewed in knowledge , had not a light within them antecedent to this renewing , which might enable them to prove what was gods acceptable will , nor be a sufficient safe , rule to guide them to god. for if they had , what need such transforming , renewing , non-conformity to the world , putting off the old man ? but all that have access to god must be thus transformed , renewed , put off the old man , as the texts shew : therefore they have not a light within them , as a safe sufficient guide to lead them to god. 9. arg. from psal. 81. 11 , 12. but my people would not hearken to my voice , and israel would none of me ; so i gave them up to their own hearts lust , and they walked in their own counsels . act. 14. 16. who in times past suffered all nations to walk in their own wayes : whence i argue , that light in man cannot be a safe sufficient guide to a man in his way to god , to which the leaving a person , by god is reckoned as the greatest curse and judgement , for refusing to hearken to god ; but to leave a person to his own imagination , lust , to walk in his own counsel , in his own way , ( which is all one as to leave him to the light within him ) is reckoned as the greatest curse and judgement to a man from god , for refusing to hearken to gods voice , as the texts shew : therefore the light within each person is of it self no safe guide . the quakers prescribe to men that as their rule , which god counts their curse . 10. arg. from rom. 16. 25 , 26. now to him that is of power to stablish you according to my gospel , and the preaching of jesus christ , according to the revelation of the mystery which was kept secret since the world began , but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known to all nations for the obedience of faith . 1 cor. 2. 7 , 8 , 9. but we speak the wisedome of god in a mystery , even the hidden wisedome which god ordained before the world to our glory , which none of the princes of the world knew ; but as it is written , eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , eph. 3. 9. and to make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in god. col. 1. 25 , 25. whereof i am made a minister , according to the dispensation of god , to fulfill the word of god , even the mystery which hath been hid from ages and from generations , but now is made manifest to his saints . 2 tim. 1. 9. the purpose and grace of god is now made manifest , by the appearing of our saviour jesus christ , who hath brought immortality and life to light by the gospel : whence i argue , they had not a light in them as a sufficient safe guide to god , from whom the mystery was hid , which concerned the grace and purpose of god , into whose heart the things which god had prepared for them that love him entered not , to whom life and immortality was not brought to light . but from the gentiles the mystery of god was hid , life and immortallity was not brought to light , nor did the things god had prepared for them that love him , enter into their hearts : therefore they had not a light within them , as a sufficient guide to god. 11. arg. from 1 cor. 2. 11. for what man knoweth the things of a man , save the spirit of a man which is in him ? even so the things of god knoweth no man but the spirit of god. rom. 8. 9. now if any man have not the spirit of christ , the same is none of his . jude 19. having not the spirit . joh. 14. 17. the spirit of truth , whom the world cannot receive . whence i argue , they have not light within them sufficient to guide them to god , who have not the spirit of god , because they cannot know the things of god without the spirit . but every man hath not the spirit of god : therefore every man hath not a light within , sufficient to guide him to god. 12. arg. from mat. 11. 27. all things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveal him . joh. 14. 6. jesus saith unto him , i am the way , the truth , and the life , no man cometh unto the father but by me . whence i argue , they had not a light within them to guide them to god , to whom the son did not reveal the father , who did not go by the son as the way to the father . but the son did not reveal the father to every man , nor did every man come to christ , joh. 1. 5. 10. & 12. 38. & 5. 40. 43. therefore every man had not a light within him , sufficient to guide him to god. 13. arg. from mat. 11. 25 , 26. at that time jesus answered and said , i thank thee o father lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; even so father , for so it seemed good in thy sight . mat. 13. 11. it is given to you to know the mysteries of the kingdome of heaven , but to them it is not given . whence i argue , if god hide the things of god , which concern the knowledge of himself from some , and reveal them to others ; if to some be given to know the mysteries of the kingdome of heaven , not to others , then every man hath not a light within him , as a sufficient guide to direct him to god. but the antecedent is true as the texts shew , and the consequence is evident of it self : therefore the consequent is also true . 14. arg. from those texts which speak of christ as a light come into the world , joh. 12. 46. i am come a light into the world , that whosoever believeth on me should not abide in darkness . joh. 8. 12. then jesus spake again to them saying , i am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . joh. 9. 5. as long as i am in the world , i am the light of the world , joh. 3. 19. and this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . luk. 1. 78. through the tender mercy of our god , whereby the day-spring from on high hath visited us , to give light to them that sit in darkness , and in the shadow of death . luk. 2. 32. a light to lighten the gentiles ; which would have been needless , if every man had a light within him befo●e christ his coming into the world , sufficient to guide him in the way to god : yea the text supposeth persons in darkness before , to sit in darkness , and in the shadow of death , and to have need of another light without them to guide their feet into the way of peace , and that the gentiles were without light . whence i argue , that opinion which makes the coming of christ into the world , to be the light of the world needless , is an errour . but the opinion of the quakers concerning a light in each man that cometh into the world , sufficient to guide him into the way of peace of it self , makes the coming of christ useless , and asserts that persons had light , when the text supposeth they were in darkness : therefore their opinion about the light within each person , is a manifest errour . 15. arg. from those texts which make the scriptures necessary and usefull to give light to men , 2 tim. 3. 15 , 16 , 17. and that from a childe thou hast known the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ jesus . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , thorowly furnished unto all good works . rom. 15. 14. for whatsoever things were written aforetime , were written for our learning , that wethrough patience and comfort of the scriptures might have hope , mar. 12. 24. and jesus answering said unto them , do ye not therefore erre , because ye know not the scripture ? joh. 5. 39. search the scriptures , for in them ye think ye have eternal life , and they are they which testifie of me . whence i argue , that opinion which terms the scripture the letter , in disparagement of it ; that makes it unnecessary ; which dehorts from searching it ; and directs to follow the light in each man without it , is contrary to the testimony given by paul and christ concerning the use , vertue , and necessity of scripture , to keep from errour , to make wise to salvation , to give comfort , to furnish for good works . but such is the opinion of the quakers , as their words recited serm. 5. shew : therefore it is contrary to christs and pauls speeches . christ saith , search the scriptures , quakers say , no , but look to the light within you . 16. arg. from isa. 8. 20. to the law and to the testimony : if they speak not according to this word , it is because there is no light in them . psal 119. 105. thy word it a lamp unto my feet , and a light unto my path . whence i argue : that opinion which makes supposed light within each man , which is often disfonant from the law and the testimony , and the word of god , a safe rule and guide to each man , is erroneous . but such is the quakers opinion , which is contrary to the law and testimony , and gods word , opposing ordinances , ministry , and many other things , therefore it is erroneous , and their speech is without light in it . 17. arg. from ephes. 4. 11. when he ascended up on high , he gave gifts to men : and he gave some , apostles ; and some , prophets ; and some , evangelists ; and some , pastours and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ. 1 cor. 12. 28. and god hath set some in the church , first apostles , secondarily prophets , thirdly teachers . are all apostles ? are all prophets ? are all teachers ? hence i argue , that opinion and practice is evil , that makes every man a teacher , and teachers set by god for the work of the ministry needlesse , and as if they were no gift but a burden to the church , cryes them down , is contrary to gods and christs way , and so antichristian . but thus doth the opinion and practice of the quakers , therefore it is evil and antichristian . 18. arg. from ephes. 1. 17. i make mention of you in my prayers , that god may give unto you the spirit of wisdome and revelation in the knowledge of him , the eyes of your understanding being enlightned . hence i argue : that opinion which makes it unnecessary to pray for the spirit to enlighten mens eyes in the knowledge of god , is impious . but thus doth the opinion of quakers , which makes each mans light in him a sufficient and safe rule and guide in his way to god : therefore it is impious . 19. arg. from psal. 19. 12. who can understand his errours ? hence i argue : if each mans light within him be a sufficient and safe-rule and guide to each man in his way , and every man follow it ( as they do unlesse in presumptuous sins against conscience ) then there be no errours or sinnes of ignorance in man , or they may be understood by each man , but the psalmist saith there are errours , and so many , that he makes them as not to be understood by any : therefore each mans light within him , is not a sufficient and safe rule and guide to him in his way to god. 20. arg. from acts 17. 30. and the times of this ignorance god wi●ked at ; but now commandeth all men every where to repent . whence i argue : if each mans light within him be a sufficient safe rule and guide to direct him in his way to god , then he need not repent of his ignorant worship of god , for then he followed the light in him . but god commands men to repent of the ignorant worship of him , therefore each mans light in him is not a sufficient and safe rule and guide for him to go by in gods worship . 21. arg. from prov. 3. 5 , 6 , 7. trust in the lord with all thine heart , and lean not to thine own understanding . in all thy waies acknowledge him , and he shall direct thy paths . be not wise in thine own eyes . rom. 12. 16. be not wise in your own conceits . whence i infer , that which makes a man to lean to his own understanding , to be wise in his own eyes , in his own conceir , is a pernicious opinion ; for it makes a man not to depend on god for teaching him in his waies , but makes him proud and listed up . but the opinion of the quakers concerning each mans own light in him , as a sufficient safe rule of it self , to guide him in his way to god , makes him to lean to his own understanding , to be wise in his own eyes , and his own conceit , therefore it is a pernicious opinion . these quakers blesse men in following their own light , when god saith , isa. 5. 21. wo unto them that are wise in their own eyes , and prudent in their own sight . 22. arg from judges 17. 6. in those daies there was no king in israel , but every man did that which was right in his own eyes . psal. 106. 39. thus they were defiled with their own works , and went a whoring with their own inventions . whence i argue , if to do that which is right in our own eyes , and to follow our own inventions , be the sign of wicked men , and a going a whoring from god , then to look to the light within us , and to follow it , is not a safe way to god , but the way to depart from god. but the antecedent is true , therefore the consequent . the truth is , god forbids the following of our own supposed light , as the greatest impiety , which the quakers place all their godlinesse in . 23. arg. from the same text i argue , if each mans light within him were to be his guide , then kings and rulers should not restrain men from , or punish them for doing that which is right in their own eyes , but the contrary is supposed , judges 17. 6. where the defect of government is made the permission of every man to do that which is right in his own eyes , therefore each mans light in him is not to be his rule and guide specially in religion . 24. arg. from prov. 14. 12. there is a way which seemeth right to a man : but the end thereof are the waies of death . that guide is not a safe guide , which may lead a man into a way whose , end is death : but the supposed light in a man may guide him into a way whose ▪ end is death , for that way that seems right to him may be the way to death , and a man follows his supposed light , when he walks in that way which seems right to him : therefore the supposed light which is in each man , is not of it self a sufficient safe guide of a man in his way to god. 25. arg. from prov. 22. 615. train up a child in the way he should go , and when he is old , he will not depart from it . foolishnesse is bound in the heart of a child , but the rod of correction shall drive it far from him . hence i argue , if there were in each man who cometh into the world a light , which might of it self be a sufficient and safe guide to lead him to god , then there should not be foolishnesse so bound in the heart , which hath need of the rod of correction to drive it far from him ; there would not be need to train up a child in the way he should go , he might guide himself without such training : but the contrary is manifest from the text . therefore there is not in each man that cometh into the world , such a light as might of it self be a sufficient and safe guide to lead him to god. 26. arg. from joh. 6. 44 , 45 , 65. no man can come unto me , except the father which hath sent me draw him . it is written in the prophets , and they shall be all taught of god. every man therefore that hath heard and learned of the father cometh unto me . not that any man hath seen the father , save he which is of god , he hath seen the father . therefore said i unto you , that no man can come unto me , except it were given unto him of my father . hence i argue , if each mans light within him were of it self a sufficient safe guide to lead him to god , then there would be no need of a further drawing or gift of the father , that he might come to christ , his own light without any other help would make known christ to him . but this is contrary to the words of christ , therefore each , mans own light , is not of it self a sufficient safe guide to lead him to god. 27. arg. from 1 john 4. 1. beloved , believe not every spirit , but try the spirits whether they are of god. 1 thes. 5. 21. prove all things , hold fast that which is good . hence i argue , if each persons light within him were a sufficient and safe guide of it self to lead him to god , then no man need to try other mens spirits , or prove all things , left he be deceived , sith if he follow his own light he is infallible , nor is any man to be distrusted , unlesse he appear a voluntary deceiver , fith his own light will not misguide him . but these things are absurd and contrary to the warinesse christ prescribeth , mark. 4. 24. take heed what you hear : and the apostles in the places cited , therefore the light within each person , is not of it self a sufficient safe guide to lead him to god. 28. arg. from psal. 139. 23. where david prayes , search me , o god , and know my heart : try me , and know my thoughts : and see if there be any wicked way in me , and lead me in the way everlasting . if david had a light within him , of it self a sufficient and safe guide to god , he should not have been jealous of his own heart or thoughts , so as to need god to search , know , and try him , and lead him , he might lead himself : but it is otherwise with david , and therefore he knew he had not a light within him , as a sufficient safe guide to lead him into the way everlasting . 29. arg. from deut. 4. 8. and what nation is there so great , that hath statutes and judgments so righteous as ast this law which i set before you this day . ver. 6. keep therefore and do them , for this is your wisdom , and your understanding in the sight of the nations , which shall hear all these statutes and say , surely this great nation , is a wise and understanding people . psal. 147. 19 , 20. he sheweth his word unto jacob : his statutes and his judgment ; unto israel . he hath not dealt so with any nation , and as for his judgments they have not known them . rom. 3. 1 , 2. what advantage then bath the jew ? or what profit is there of circumcision ? much every way : chiefly because that unto them were committed the oracles of god. hence argue , if each gentile had a light within him as a sufficient guide in the things of god , as the quakers teach , then they had known gods statutes and judgments , gods oracles had been committed to them as well as the jews , they had had as righteous statutes , and been as wise a nation as they . but all these consequents are false and contrary to the texts , therefore each gentile which came into the world , had not such a light within him , as might be a sufficient safe guide to him in the things of god. 30. arg. from rom. 7. 7. i had not known sinne , but by the law : for i had not known lust , except the law had said , thou shalt not covet . hence i argue , that was not a sufficient safe guide of itself to god , which without the law neither did nor could discover sinne , the sinne of lust : but the light within paul , and so much more of other men , neither did , nor could discover sin , even the sin of lust , without the law : therefore the light in each person , is not a sufficient safe guide of it self , without the written word , to lead him to god , and to warrant his actions . every mans light within him , is not of it self a sufficient safe guide unto god. serm. vii . joh. 1. 9. that was the true light which lighteth every man that cometh into the world . sect. 1. ten reasons more are urged against the quakers opinion , of the sufficiency of the light in every man to guide him to god. hitherto i have argued against the quakers opinion , of the sufficiency of each mans light within him from scripture : i shall now argue against it by reasons ; whereof the first is this : if each mans light within him is his rule and a safe guide , then what each man conceives according to his light within him is right and true ; for what is according to the rule and a safe guide , is true and right , it being proper to a rule , to be the measure according to which each thing is to be tried , and that cannot be a safe guide that erres : but what each man conceives according to his light within him , cannot be right and true , for one mans conceits do sometimes contradict anothers . thus it is reported by quakers themselves , that george fox contradicted jawes nailor ; nor do i think all quakers are of one minde , when they follow the light in them . and if they should agree , yet he that should say all mens conceits , who follow the light in them , were the same , none contradicting another , would appear either monstrously impudent , or extremely mad . now sure two contradictories cannot be both true ; it 's resolved on by all that have the use of reason in an ordinary measure , that it is impossible that the same thing , at the same time , in the same respect , should be and not be , be so and not be so : therefore it is against the very light of nature , and first notions of humane reason , that each mans light within him should of it self be a sufficient right rule and safe guide to him , in that which concerns the knowledge and way of god. 2. that which is variable and alterable , cannot be a persons rule : for it is the property of a rule to be invariable , and the same at all times ; the rules , measures , and weights , and dials , and squares , and what other things are made if they be varied , they cease to be rules , for rules should be fixed and certain . but there is nothing more variable then mens light in them ; that which is this day taken for light , is to morrow judged to be darkness ; and that light which is this day in a person , may be lessened to morrow ; a person may become frantick and doate , who yesterday was heard speak with applause : therefore each persons light cannot be his rule , so as that at all times he should be bid look to it , and follow it as a safe guide to him , as quakers do . 3. if that light which each person hath in him should be his rule , and his guide , then it were unnecessary , and unsafe , and foolish , to trouble himself to seek counsel of another , and to be guided by his light : but this is contrary to all resolutions of wise men , and contrary to all experience of the necessity of taking counsel , and the course of all people that are not wilfull fools . all men magnifie the wisdome of the aged , and others who give counsel , they are honoured as the most necessary persons in humane society . it is threatned as the heaviest judgement of a people , to take away from them the counsellour , isa. 3. 3. the wise woman said , 2 sam. 20. 18. they were wont to speak in old time , saying , they shall surely ask counsel at abel , and so they ended the matter . prov. 11. 14. where no counsel is , the people fall ; but in the multitude of counsellours there is safety . prov. 12. 15. the way of a fool is right in his own eyes ; but he that bearkneth unto counsel is wise . prov. 15. 22. without counsel purposes are disappointed ; but in the multitude of counsellours they are established . prov. 19. 20. hear counsel and receive instruction , that thou mayest be wise in thy later end . prov. 28. 18. every purpose is established by counsel ; and with good advice make war. prov. 24. 6. for by wise counsel thou shalt make thy war ; and in multitude of counsellours there is safety . all men in their right wits do condemn rash persons as foolish : he is a wise man said hesiod , that takes good counsell ; he is wiser that gives ; wisest that gives and takes ; but a very fool that neither gives nor takes good counsel , arist. ethic. ad incom . l. 1. c. 3. but by quakers doctrine , they are wisest who follow their own light , for they follow a safe and sufficient guide , which none but men out of their wits do assert , it being contrary to all experience of all men concerning themselves , and others since the creation , to this day . 4. if that each persons light within him be a sufficient and safe rule and guide to him of it self , then the meetings of quakers to consult about any affairs in common , or to teach each other , or to communicate revelations , is needless and vain , sith each may guide himself by his own light ; that 's done in vain by more , which may be done by fewer : would not we censure him as foolish , who would travell far , and bestow much cost for that elsewhere , which he might have without labour and cost at home ? especially if it be as they say , that each man is to look to his own light ; and that is it which they most of all tell them , it being in a manner all that they say at those meetings of them , where i have been present ; which when i have heard , i have admired at the silliness of some hundreds of people , who have come many miles to hear a person in a close of pasture in a hot summer day on a stage , nothing almost but brawl against others , and instruct them in nothing , but bid them look to the light within them ; and yet they stood a great part of such a day in a crowd , to hear such speech . 5. if each persons own light in him be his guide and rule , then is it in vain to desire and expect revelations and discoveries , which they had not before , sith they have light within them of themselves . therefore when they compose themselves to their quaking fits , that they may have some word of the lord to speak to people ; what is this but either an hypocritical devise , when they pretend some new revelation , and do but repeat again what they have often said ; and blasphemous , to term this the word of the lord , and pretend it to be from the spirit of god , when it is but their ordinary talk , and some of it false and unrighteous , or else al needless thing , sith they have light within them sufficient to guide them , without other revelation ? 6. that which is the worst of all : by ascribing so much to the light within them , satan hath this advantage , that whatever he can imprint on them as their light ( which persons are very apt to take as from god , when it suits with their wills and lusts , or comes into them with force and supernatural impulse ) they must receive it without examination , and obey it . by which meanes satan hath drawn persons to horrid acts , which they have judged necessary duties : as to omit elder instances ; the things related by gilpin of kendal concerning himself ; and that which happened nearer to us , concerning the young man that drowned himself in a little puddle in a ditch not farre from worcester , that he might meet with christ , not many years since , do give us sad proof how the devil works on quakers , who are deluded by this principle of following the light within them , without scripture . 7. if every mans light within him be a sufficient and safe guide unto god , then there is no difference to be put between wise and foolish , learned and unlearned ones ; it is as safe a way which the unlearned and foolish follow , as that which the wise and learned follow in matters of religion , and moral behaviour . he that is counted unlearned and foolish , if he follow his own light , doth as well as he that is never so wise or learned : whereas solomon tells , eccl. 2. 13 , 14. then i saw that wisdome excelleth folly , as farre as light excelleth darkness ; the wise mans eyes are in his head , but the fool walketh in darkness . 8. if every mans light within him be a sufficient safe guide in his way to god , then the philosophers light afore they had the gospel preached to them , was a sufficient safe guide to them ; for sure they had as much light within them without the scripture as any , and did improve it to the utmost ; and the iewish rabbins , besides the natural light in them , did by the study of the law , and tradition of elders , endeavour to attain to the knowledge of god : yet saith the apostle to the greeks that sought after wisdome , the preaching of christ crucified was foolishness ; insomuch that the apostle 1 cor. 1. 20 , 21. useth this exprobration , where is the wise ? where is the disputer of this world ? hath not god made foolish the wisdome of this world ? for after that in the wisdome of god , the world by wisdome knew not god , it pleased god by the foolishness of preaching to save them that believe . 9. if every mans light within him were a sufficient safe guide to him in religion and morality , then do all law-makers ill , to put any laws on them , to restrain them from doing what they like ; then do iudges ill , in passing sentences of condemnation of them ; then do men ill to reprove them ; parents , tutors , schoolmasters , ill to teach them otherwise ; then is all government and magistracy unprofitable ; rulers are not ministers of god to us for good , but only to molest and oppress us ; then they that set their children to school do foolishly ; universities , and schools of arts , to breed them up in literature and good manners , are vain ; and all these are to be abolished , which were a way to lay all waste , to level people , as well in manners and knowledge , as estates , to reduce us to barbarism , to make the nation a wilderness , yea to depopulate it , and in fine drive away the spirit of god from us , and introduce unclean spirits to repossess us and our land. it is such a course as tends to expell all that is excellent , and may better us , and to fill the nation with a generation of fools , in whom god hath no pleasure , eccl. 5. 4. and doth by consequent condemn all the men of worth in the world , since the creation , of folly and blindness . 10. lastly , if every man have a light within him , which is a sufficient safe guide to him , then i suppose they will grant that i have such a light within me ; and if every man is to follow this light , then i am to follow my light in me : now my light within me shews me , that the quakers opinion about the light in them is an errour ; that they pervert fouls by bidding men follow it ; and draw them off from making the scriptures their rule , terming it disparagingly the letter ; and oppose preachers , reviling them , openly thwarting them and molesting them in their work of teaching the people out of the scripture ; and this is not only my light , but the light of millions of men besides me : yea i think all the sober men of the world that ever were , have found by experience their own darkness , and ignorance , and have groaned under it , bewailing it to god , and applying themselves to the use of such meanes , as might bring light into their soules . out of all which i conclude , that this opinion of quakers which i have refuted , is the most sottish opinion that ever was hatched , instilled into them by the prince of darkness , not by the spirit of god , and tends to the dissolution both of religious discipline and civil government ; yet they say , or rather brawl somewhat for their opinion , which is now to be considered . sect. 2. objections of quakers for the universality and sufficiency of light in men , are answered . that which they most urge , is the text joh. 1. 9. which makes not for them , nor against us , who deny not that every man hath a light from christ ; but the kinde of it , that it is spiritual , and the sufficiency of it , that of it self it is a safe guide to god : of which enough is said before . they alleadge also luk. 17. 21. where it is said to the pharisees , behold the kingdome of god is within you : therefore in every man. whereto i answer , 1. that the particle translated [ within you ] may be as well , and to my apprehension more truly rendered [ among you ] which is the translation in the margin . 2. that the sense is , the kingdome is not to be expected as a future thing ; but as it is mat. 12. 28. the kingdome of god is come unto you . luk. 11. 20. the kingdome of god is come upon you . luk. 10. 9. the kingdome of god is come nigh unto you : which is not meant of light within , but the preaching of the gospel , or the presence of the messiah ( who was among them , joh. 1. 26. ) without them the light within each man cannot be meant by the kingdome of god : for the kingdome of god is a thing that was not afore christs appearance in the flesh , and was taken from the iewes and given to the gentiles , mat. 21. 43. which is not to be said of the light within every man. nor is it said , the kingdome of god is in every man , but within or among you pharisees or iewes , to whom the gospel was at first sent : for john the baptist preached , mat. 3. 2. the kingdome of heaven is at hand ; and christ went preaching the gospel of the kingdome . mat. 4. 17. and mat. 11. 12. from the dayes of john the baptist the kingdome of heaven is forced . mat. 13. 10. every one that heareth the word of the kingdome : which and many scriptures shew , that the kingdome of god is not extended to every man , nor every hearer , but to those that hear the gospel , and receive it . it is alledged that the apostle saith , rom. 2. 14 , 15. that the gentiles who had not the law , did by nature the things of the law , these having not the law are a law unto themselves : whereto i answer , that it is true of the gentiles , that their own consciences were a law unto themselves , but not so far as to convert or guide them to god , but to accuse or excuse them to themselves , as the very next words shew : who shew the work of the law written in their hearts , their consciences bearing them witness , and their thoughts between themselves accusing or excusing . it is alledged that it is said , col. 1. 23. that the gospel hath been preached to every creature under heaven ; therefore every one hath the light within him , which is the gospel : to which i answer , the gospel is not the light within each person , but that word without them which was preached to them , of which paul was a minister . the light within each person is by creation , and inward work of the spirit ; but the gospel is the word brought to our ears by preachers without us , which is never received by many of those to whom it is preached . and when it is said to be preached to every creature , the meaning is not that every particular person heard it ; but as when christ bids them preach the gospel to every creature , mar. 16. 15. the command is not that they must preach it to every particular person , even to infants , for that had been an impossible work ; but that they should preach it to any indefinitely , not restraining them to the lost sheep of the house of israel , as he did formerly , mat. 10. 5 , 6. in which sense the apostle saith , col. 1. 28. he warned every man , and taught every man ; that is any without difference who occurred , whether iew or gentile . it is often urged that it is said , col. 1. 27 , christ in you the hope of glory ; therefore it is christ within a person which is the hope of glory , which some of them have made their saviour , and not he who was crucified at jerusalem ; and this fancied christ within them , they seem to confound with the light within them , and the gospel . but i answer , 1. that this is a meer phantastick delusion , to imagine a christ in themselves different from that iesus christ born of mary , who is the saviour of the world ; nor is there in the words , col. 1. 27. any ground for such a distinction : for the term rendered [ in ] may as well be rendered [ to ] as it is vers . 23. if not , the meaning is , christ is in them the hope of glory , that is , christ who is in them by faith , or christ who is the hope in them , that is , their hope of glory . 2. however this is certain , that christ in them , cannot be meant of the light that is in every man , for that is by generation ; but this christ in them was only in the saints , vers . 26. and by preaching , whereby god made it known , which had been hid from ages and generations , vers . 25 , 26 , 27 , 28. it is alledged that jerem. 31. 34. god promiseth , and they shall no more teach every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me , from the least unto the greatest of them . therefore every man hath a light in him , and needs no preacher . to which i answer , 1. that it is manifest from heb. 8. 10 , 11. that this is not a declaration of what all men have upon their birth , but what some shall have under the new covenant by special grace , and therefore is not meant of the light within each person whatsoever ; for that was as well under the first covenant , but those who are specially called under the gospel . 2. the meaning is not that they shall have no more teaching at all ; then gods word had been broken , when paul taught the knowledge of god , 2 cor. 4. 6. but either the meaning is , they shall not teach by such obscure shadows or predictions as they did before , but so plainly , as that they may with unveiled fact , behold the glory of the lord , 2 cor. 3. 18. which seems the most genuine meaning by vers. 9 , 10. or in a comparative sense , their knowledge shall be so abundant , as that each person who hears the gospel and believes it , shall be able of himself to know the lord. it is urged that isa. 54. 13 it is said , all thy children shall be taught of the lord ; therefore every man hath a light within him . answ. 1. all thy children , cannot be meant of every one that cometh into the world : our saviour hath taught us , joh. 6. 45. to expound it of one sort of persons , those that have heard and learned of the father , not all . 2. nor can it be meant of that teaching , which is by the light within a man common to him , with every man besides ; but that peculiar teaching of god by his spirit and his gospel , whereby a person cometh to christ ; that is believes in him , which is never by the meer light which each man hath in him by humane birth . it is yet further urged that it is said , 1 joh. 2. 27. but the anointing which ye have received of him abideth in you ; and ye need not that any man teach you ; but as the same anointing teacheth you of all things , and is truth and is no lie ; and even as it hath taught you , ye shall abide in him : whence they would gather , that each mans light within him , or at least each persons light within him , who hath the spirit of god , is sufficient to teach him without scripture or preacher , which is the thing they aime at , that there may be some colour to , make scriptures and preachers seem needless . to it i answer , the speech is in opposition to those that seduced them , vers. 26. who were the heretiques of those times , whether ebionites , cerinthians , nicolaitans , or gnosticks , whom he terms antichrists , vers. 18 , and 22 , 23. he mentions their heresie , the denying the father and the son ; which was done , by pretending a more sublime and refined doctrine then the apostles taught ; of another creatour then the father ; of the son , as only in shew and appearance come in the flesh , crucified , risen again ; in opposition of whom , he tells them they were armed by the anointing and its teaching , and so they need not any , ( that is any of those seducers mentioned vers. 26. ) should teach them , nor that any other doctrine upon any pretence whatsoever should be taught them , but that which they had been taught by that anointing . now how did that anointing teach them ? undoubtedly by the apostles , as is manifest by vers. 24. let that therefore abide in you , which you have heard from the beginning , which is expressed plainly to be that , which he and other apostles taught and declared unto them , chap. 1. 1 , 2 , 3 , 5. to which he saith , the spirit beareth witness , 1 joh. 5. 6. and saith , 1 joh. 4. 6. we are of god , be that knoweth god heareth us , be that is not of god heareth not us ; hereby know we the spirit of truth and the spirit of errour . whence it is apparent , 1. that they only , not every man , have no need that any teach them , who have received the anointing . 2. that it is not meant , that they have no need of any mans teaching any thing at all ; but that they have no need of the seducers doctrine , pretended to be more exact and sublime . 3. that the teaching of the anointing was not by peculiar immediate revelation , but by bearing witness to what the apostles taught . 4. that they only that receive the doctrine of the apostles , are taught by the anointing . 5. that when it is said , the same anointing taught them of all things ; it is not meant of all things simply , for then they should have been omniscient , they should have known the day and hour in which the son of man cometh ; whereas christ saith , the father only knowes it , mar. 13. 32. but of all those things concerning the father and the son , of whom the hereticks pretended a deeper knowledge then the apostles had . now these things being premised , this text is against the quakers , not for them ; for it asserts not a light in every man , but only in those in whom the anointing was ; nor a teaching of that anointing by peculiar immediate revelation , but by the apostles preaching , which is the same with the doctrine of the scriptures ; and so proves the quakers not of god , who hear not the apostles , are not guided by the scriptures , but by a peculiar light within them , falsely ascribed to the anointing of the spirit of god , and teach other doctrine then what is received from the apostles ; and so is a warning to us that we should not hear them ; and justifies the preachers who preach the doctrine which the apostles delivered ; and shews those only to have the anointing and to be rightly taught by it , who receive their doctrine , which is in the scriptures . sect. 3. the opinions of gods obligation to the user of natural abilities well and of universal calling , are errours pernicious . it remains that i should say something of the other opinions mentioned , serm. 5. concerning the certainty of gods communicating that which shall be of saving import to every man , that useth his natural abilities faithfully and carefully , and universal calling by that which is termed objective grace . for though my purpose was only to examine the quakers opinion about a light in every man , yet sith these two opinions do come very near the quakers opinion , and did either beget it at first , or do much serve to confirme it , and are the high way to the opinion of the gentiles salvation , who lived vertuously , though the gospel were not taught them by any preachers sent to them ; and of those who hold that every man may be saved in his own religion , if he live honestly ; which tends to make christs coming in the flesh unnecessary ; christian religion and the preaching of the gospel more then is simply necessary to salvaiion ; which quencheth zeal in propagating the gospel , professing of christ , resormation of religion , and suffering for the christian doctrine ; and fills the land with luke warm neutralists , meer moralists , and atheists : i shall briefly examine them . the opinion of gods engagement to him that useth faithfully and carefully natural abilities doth suppose 1. that there may be , if there never were , a faithfull and carefull use of natural abilities by every person of mankinde under heaven : this use is to be conceived to be for the finding out of the knowledge of the true god , his will and counsel , and the observing them . now this cannot be conceived to be in any , who hath not a heart to be subject to god , if he might know his will , and to worship him , if he could understand how he should do it , and doth carefully study to finde out these , and enquires diligently after them . but the scripture tells us , vers. 1. that the minding of the flesh is enmity against god , for it is not subject to the law of god , neither indeed can be ; so then they that are in the flesh cannot please god , rom. 8. 7 , 8. now all they are supposed to be in the flesh who are not in the spirit , vers. 9. those two members comprehending all men : now no man is in the spirit who is not in christ , vers. 9 , 10. and he that hath only natural abilities is not in christ ; till a man believes in him he is not in christ : therefore no man that hath only natural abilities , hath a heart to be subject to god , if he might know his will ; nor to worship him , if he could understand how to do it ; nor will carefully study to finde out these , and enquire diligently after them ; and therefore the supposition of a faithfull and carefull use of natural abilities by every or any person of mankinde to come to god , is a supposition of an impossibility , as the state of mankinde now is . to this argument may be added that our lord christ tells us , mat. 7. 16 , 17 , 18. do men gather grapes of thorns , or figs of thistles ? even so every good tree bringeth forth good fruit , but a corrupt tree bringeth forth evil fruit . a good tree cannot bring forth evil fruit , neither can a corrupt tree bring forth good fruit : which speech though it be understood of the most diminute impossibility , that is a moral impossibility only ; yet in that sense it will evince , that none of those men who have only natural abilities ( by which they can never be made any other then corrupt trees ) have or can have an inclination to use faithfully or carefully their natural abilities for god , but only for themselves ; so that if they do at any time enquire after god , it is by reason of some kinde of preventing work of god , not by any application of themselves faithfully and carefully to seek after god. i omit the arguments which i have used serm. 4 th and 6 th before , to prove destitution of spiritual light , and imperfection of natural light to guide us to god , which prove that it is vainly supposed that any man , much less every man , either will or can in his meer natural estate , use his natural abilities faithfully and carefully to seek after god. 2. it is supposed , that he that doth thus use his natural abilities , shall receive from god yet further that which shall be of saving import and consequence . for quicker dispatch , i omit the search both into what a man must do , that he may be said to have thus used his natural abilities ; and what that is of saving import and consequence which he shall receive , and say that if it were supposed a man did use his natural abilities thus , yet there is no assurance that he shall receive from god that which is of saving consequence , which i prove thus : 1. if those jewes and gentiles who have used as well as they could their natural abilities , have not received from god that which is of saving import and consequence , then there is no assurance given of every mans receiving from god that which is of saving import and consequence , who shall faithfully and carefully use his natural abilities of reason and conscience . but the antecedent is true : therefore also the consequent . the consequence is of it self manifest , and the antecedent is proved by instances . the young man mentioned , mar. 10. 20. that observed all the commandments from his youth , insomuch that it is said christ loved him . vers. 21. and that he was not far from the kingdome of god. and israel that followed after the law of righteousness , but attained it not , rom. 9. 30. used as well as they could their natural abilities , and yet received not that which was of saving import and consequence from god. and the greeks which sought after wisdome , yet by wisdome knew not god , 1 cor. 1. 21 , 22. therefore there is not assured that , which is of saving import to the well using natural abilities . 2. if god use a clean contrary way to lay his right hand on the head of ephraim , and his left on manasseh ; i mean to bless with saving grace the worst of the gentiles , and to reject jews most zealous of the law , then he gives not assurance of their receiving that which is of saving import and consequence , who faithfully and carefully use their natural abilities . but the antecedent is true , as eph 2. 1 , 2 , 5. col 2. 13. rom. 9. 30 , 31. rom. 10. 2. tit. 3. 3 , 4. appears : therefore also the consequent . 3. if the scripture do exclude works of righteousness , which men do from being the reason of giving saving grace , and ascribe it entirely to gods will as the adequate reason , then he doth not assure that which is of saving import and consequence to them , that use natural abilities faithfully and carefully . but the former is true , tit. 3. 4 , 5. 2 tim. 1. 9. rom. 9. 16. mat. 11. 25 , 26 therefore also is the later true . 4. if god were engaged to give to him that well useth natural abilities , that which is of saving consequence , then he is so engaged by the worth of the work , or by some promise he hath made thereto . but neither of these is true ; not the former , because no works done by a man in the flesh please god , rom. 8. 8. without faith it is not possible to please god , heb. 11. 6. not the later ; if there be any such promise let it be shewed . i know it is usually urged that christ faith , mat. 25. 29. to every one that hath shall be given , and he shall have abundance ; which is used by many , to prove that god hath promised to give supernatural grace to him that well useth natural light . i will not enter into an accurate discussion of the meaning of this text , nor ser down the various limitations with which it must be circumscribed , that it may be found true . dr robert abbot in a particular lecture , dr william twisse , vindic. grat . l. 3. errat . 2. digr . 1. sect. 6. have done much to clear it . it is enough for the present purpose , 1. that the talents cannot be meant of natural abilities . 1. because both the parables mat. 25 1. 4. do express the occurrences pertaining to the kingdome of heaven : therefore the use of the talents is the use of something pertaining to it , not of what is common to all humane kinde . 2. the talents are said to be given to servants , vers. 14. luk. 19. 13. therefore the talents are not natural abilities which every man hath . 2. the speech must be meant of the gospel , the hearing , understanding , and receiving of it . 1. because the parable expresseth the occurrences belonging to the kingdome of heaven . 2. because mat. 13. 11 , 12. it is made the reason why it was given to the disciples of christ to know the mysteries of the kingdome , but to others it was not given . 3. because luk. 8. 18. it is made the reason why they should take heed how they hear ; which had not been pertinent , if the promise of giving more were not to them that rightly hear and receive the word . 4. it is more fully cleared by mar. 4. 23 , 24 , 25. where christ having said , if any man have ears to hear let him hear , it is added , and he said unto them , take heed what you hear ; with what measure you mete , it shall be measured to you ; and unto you that hear shall more be given . for he that hath to him shall be given , and he that hath not from him shall be taken away , even that which he hath . luk. 8. 18. it is even that which he seemeth to have . 3. the having doth hence also appear to be meant of hearing with a hearing ear , and of obeying the gospel ; it cannot be meant of bare possession , but of right using , because he that had but one talent had possession ; yet is said not to have , because he did not well imploy it . the sense then is , to him that hears the gospel with an hearing ear and an obedient heart , more knowledge , comfort , spiritual abilities , and happiness shall be given ; but an unfruitfull disobedient hearer shall lose all the comfort and happiness he seemed to have . all spiritual saving light is from christ. serm. viii . joh. 1. 9. that was the true light , which lighteth every man that cometh into the world . sect. 1. all spiritual saving light of knowledge , peace , joy , hope , life , and glory , is from christ. it remains that i consider the senses in which christ as the great officer of his father , or mediatour between god and man , enlightens with spiritual light every man that cometh into the world . i said that the text may be understood of this light two wayes , 1. that all who are enlightened with spiritual light to salvation , have it from christ. 2. that he doth enlighten all sorts and nations of men with spiritual light . i shall consider both . 1. that all who are enlightened with spiritual light to salvation , have it from christ , is the same with that which christ saith , joh. 14. 6. i am the way , the truth , and the life , no man cometh unto the father but by me . and it is proved in the several sorts of spiritual and saving light , that all who have them , have them from christ. 1. there is the light of the knowledge of the glory of god , as the expression is , 2 cor. 4. 6. and that is in the face of jesus christ. no man hath seen god at any time , the only begotten son which is in the bosome of the father , he hath declared him , joh. 6. 46. not that any man hath seen the father , save he which is of god , he hath seen the father . joh. 14. 7. if ye had known me , ye should have known the father also , vers. 9. he that hath seen me , hath seen the father . believest thou not that i am in the father , and the father in me ? the words that i speak unto you i speak not of my self , but the father that dwelleth in me , he doth the works . mat. 11. 27. all things are delivered unto me of my father , and no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveal him . from whence it is apparent , that the light of the knowledge of god and his grace which bringeth salvation , is all from christ. it was the spirit of christ which was in the prophets , which testified beforehand the sufferings of christ , and the glory that should follow , 1 pet. 1. 11. 2. there is the light of peace with god , which is derived from christ and no other . 2 cor. 5. 18. and all things are of god , who hath reconciled us to himself by jesus christ. vers. 19. god was in christ reconciling the world unto himself , not imputing their trespasses unto them . vers. 21. for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . heb. 2. 17. wherefore in all things it behoved him to be made like unto his brethren , that he might be a mercifull and faithfull high priest in things pertaining to god , to make reconciliation for the sins of the people . isa. 53. 5. but he was wounded for our transgressions , he was bruised for our iniquities the chastisement of our peace was upon him , and with his stripes we are healed , 1 pet. 2. 24. who his own self bare our sins in his own body on the tree , that we being dead unto sins should live unto righteousness , by whose stripes ye were healed , col. 1. 19 , 20. for it pleased the father that in him should all fullness dwell , and ( having made peace through the blood of his cross ) by him to reconcile all things to himself , by him i say whether they be things in earth or things in heaven . all then that have the light of righteousness and peace with god , have it from jesus christ , who is therefore termed by the prophet isai. 9. 6. the prince of peace , and was represented by melchizedeck king of salem , that is , heb. 7. 2. first being by interpretation king of righteousness , and after that also king of salem , which is king of peace , isai. 9. 7. of the increase of his governement and peace there shall be no end . 3. there is the light of spirituall joy , comfort , hope , courage , boldness , and confidence before god , which is derived from jesus christ and no other . we are the circumcision salth the apostle , phil. 3. 3. who worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh , rom. 5. 10 , 11. for if when we were enemies we were reconciled to god by the death of his son : much more being reconciled we shall be saved by his life . and not only so , but we also joy in god through our lord jesus christ , by whom we have now received the atonement , col. 1. 27. which is christ in you the hope of glory , phil. 2. 1. if there be any consolation in christ , 2 cor. 1. 5. for as the sufferings of christ abound in us , so our consolation also aboundeth by christ , eph. 3. 12. in whom we have boldness and access with confidence by the faith of him , eph. 2. 11 , 12. wherefore remember , that ye being in time passed gentiles in the flesh , that at that time ye were without christ being aliens from the commonwealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . when they were without christ they had no hope , 1 thes. 4. 13. whereby it is evinced that all spirituall joy in god , all the comfort against death and wrath to come , all the courage and boldness and confidence before god , all the hope of the glory of god in which they rejoyce , rom. 5. 2. all the spirituall strength they have to endure and do is from christ , phil. 4. 13. it is the peace of god which passeth all understanding , which keeps mens hearts and minds through christ jesus , v. 7. the light of life , as it is termed , john 8. 12. the inheritance of the saints in light , col. 1. 12. is from christ and him only . 1 john 5. 11. and this is the record , that god hath given to us eternall life , and this life is in his son , he that hath the son hath life , and he that hath not the son hath not life . john 3. 36. he that believeth on the son hath everlasting life , and he that believeth not the son shall not see life : but the wrath of god abideth on him . rom. 6. 23. for the wages of sin is death , but the gift of god is eternall life through jesus christ our lord. rom. 5. 17 , 18 , 21 for if by one mans offence death reigned by one , much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one jesus christ. therefore as by the offence of one judgement came upon all men to condemnation : even so by the righteousness of one the free gift came upon all men unto justification of life , that as sin hath reigned unto death , even so might grace reign through righteousness unto eternall life , by jesus christ our lord. 1 cor. 15. 22. for as in adam all dye , even so in christ shall all be made alive . acts 4. 12. neither is there salvation in any other : for there is none other name under heaven given among men , whereby we must be saved . 1 cor 1. 30 , 31. but of him are ye in cerist jesus , who of god is made unto us wisedome and righteousness and sanctification and redemption , that according as it is written , he that glorifieth let him glory in the lord. out of all which we may infer , that all the light of spirituall knowledg , whereby we know the way to god , and understand his will and counsell is from christs irradiation , in whom are hid all the treasures of knowledge and wisdome , col. 2. 3. that all our light of peace and amity and favour with god is communicated to us by the appearing of jesus christ in mans horizon , without which there would have been an eclipse of the light of gods countenance for ever , that all our joy in the holy ghost , our everlasting consolation , boldness , courage , and confidence in god is through christ who strengthens us , without which we had been sick unto death for ever ; that our eternall life , glory , salvation , is from christ his resurrection and appearing , without which an everlasting night of torment and horrour had scized on us , we had been in utter darkness , where is nothing but weeping and wailing and gnashing of teeth . sect. 2. christ inlightens gentils as well as jewes with spirituall light . the other sense of the text is , that the light of christ is not confined to the jewes , but extended to the gentiles , that he doth with spirituall light inlighten all sorts and nations of men , according to the prediction of simeon , luke 2. 32. mine eyes have seen thy salvation , which thou hast prepared before the face of all people , a light to lighten the gentiles , and the glory of thy people israel . a thing which was much gainsaid by the jewes , who could not brooke it , that the kingdome of god should be taken from them , and given to a nation bringing forth the fruites thereof , as christ speakes , mat. 21. 43. for which the chief priests and pharisees sought to lay hands on him , v. 46. and when paul had made a narration of his converson , and how christ appeared to him and said to him , depart : for i will send thee far hence unto the gentiles , the jewes gave him audience unto this word , and then lift up their voices , and said , away with such a fellow from the earth , for it is not fit that he should live , acts 22. 21 , 22. so odious and abominable was the mention of the calling of the gentiles to be the people of god. and yet ( so great was the blindness of the jewes in reading the prophets ) the thing was frequently and plainly foretold by the prophets , isa. 42. 1 , 4. behold my servant whom i uphold , mine elect in whom my soul delighteth : i have put my spirit upon him , he shall bring forth judgment unto victory . he shall not fail nor be discouraged , till he have set judgment in the earth , and the yles shall wait for his law , mat. 12. 18 , 19 , 20 , 21. i will put my spirit upon him , and he shall shew judgment to the gentiles , and in his name shall the gentiles trust , isai. 42. 6. i the lord have called thee in righteousness , and will hold thine hand and will keep thee , and give thee for a covenant of the people for a light of the gentiles to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house , isa. 49. 9. and he said , it is a light thing that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel : i will also give thee for a light to the gentiles , that thou maist be my salvation unto the ends of the earth , from which place simeon seemes to have taken his expression , luke 2. 31 , 32. and is alleadged by paul acts 13. 47. to that end , isa. 55. 5. behold thou shalt call a nation that thou knowest not , and nations that knew not thee shall run unto thee , because of the lord thy god , and for the holy one of israel , for he hath glorified thee , isa. 60. 1 , 3. arise , be enlightned , for the light is come . and the glory of the lord is risen upon thee , and the gentiles shall come to thy light , and kings to the brightness of thy rising . accordingly our lord christ doth often declare himself to be the light of the world not confining his appearing to the jewes only , but as the sun of righteousuess he was to inlighten all nations , john 8. 12. then spake jesus again unto them saying , i am the light of the world ; he that followeth me , shall not walk in darkness , but shall have the light of life . john 9. 5. as long as i am in the world i am in the light of the world , john 12. 46. i am come a light into the world , that whosoever believeth on me should not walk in darkness . whereby the term [ world ] is meant specially the gentiles , as the apostle useth it , rom. 11. 12. according to that speech of christ john 12. 31 , 32. now is the judgement of this world , now shall the prince of this world be cast out , and i , if i be lifted up from the earth , will draw all men unto me . which thing our lord christ insinuated in the parables of the invitation of all sorts in the high wayes to the marriage of the kings son , mat. 22. 9 , 10. and to the great supper , luke 14. 22. and the prodigall son , luke 15. 32. and more plainly foretold john 10. 16. and other sheep i have which are not of this fold : them also i must bring , and they shall my voice , and there shall be one flock and one shepheard . for though our lord christ mat. 15. 24. saith , i am not sent but unto the lost sheep of the house of israel , and commanded his twelve apostles mat. 10. 5 ; 6. go not into the way of the gentiles , and into any city of the samaritans enter ye not , but go rather to the lost sheep of the house of israel , yet did he begin to preach to galilee of the gentiles , so that the people which sate in darkness saw great light : and to them which sate in the region and shadow ●f death light was sprung up mat. 4. 5 , 16. and when the woman of canaan pleaded for her self and her daughter , that though she were a dog , yet the dogs eat of the crumbs that fall from their masters table , mat. 15. 27. jesus answered and said unto her , o woman great is thy faith : be it unto thee even as thou wilt , and our lord christ did preach himself to be christ to a woman of a city of samaria , called sychar , who was thereby brought to believe on him with many of that city , john 4. 41. and after his resurrection he gave express commission to his apostles to make disciples of all nations , mat. 28. 19. to go into all the world , and to preach the gospell to every creature , mark 16. 15. appointing all sorts of disciples to be baptized in all nations , according to which injunction , they went forth and preached every where , the lord working with them , and confirming the word with signes following , v. 20. and when poter stuck at it to go to the gentiles when cornelius sent to him , god resolves him by a vision and a charge of the spirit with the descent of the spirit upon them , that he bad also to the gentiles granted repentance unto life , acts 11. 18. which thing he alleadged in the councell at jerusalem , acts 15. 7. when he said , men and brethren , ye know that a good while ago god made choice among us , that the gentiles by my mouth should hear the word of the gospel and believe , and god which knoweth the hearts bare them witness , giving them the holy ghost as he did unto us , and put no difference between us and them , purifying their hearts by faith . to whom james assented adding v. 14 , 15 , 16 , 17. simeon hath declared how god at the first did visit the gentiles to take out of them a people for his name , and to this agree the words of the prophets as it is written , amos 9. 11. after this i will returne : and will build again the tabernacle of david , which is fallen down ; and i will build again the ruines thereof , and will set it up , that the residue of men might seek after the lord , and all the gentiles upon whom my name is called , saith the lord , who doth all these things . which thing was also made known to ananias concerning paul , when he was told , that he was a chosen vessel unto him to bear his name before the gentiles , and kings , and the children of israel , acts 9. 15. and to paul himself , acts 26. 17 , 18. i have appeared to thee , and now send thee to the gentiles to open their eyes , and to turn them from darkness to light , and from the power of satan huto god. whence he took it that the gospel of the uncircumcission was committed to him , gal. 3. 7. that he was a teacher of the gentiles in faith and verity , 1 tim. 2. 7. which thing he counted his speciall priviledge , eph. 3. 8 , 9. unto me who am less then the least of all saints is this grace given that i should preach among the gentiles the unsearchable riches of christ , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the phrase in the text ) to enlighten all men , or make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in god , who created all things by jesus christ. hence in the setting down the great mystery of godliness 1 tim. 3. 16. this is one chief point , that god was manifested in the flesh preached to the gentiles , and believed on in the world . for which reason it is said tit. 2. 11. that the saving grace of god hath appeared or shined to all men , and so christ inlightens every man that cometh into the world with spirituall saving light . sect. 3. there is not sufficient direction in the acts of gods common providence to lead men to the knowledg of gods grace in christ. how all spirituall light is derived from christ , and how he inlightens all sorts of men with it , hath been shewed before in some measure . yet it is to be observed , that he inlightneth jews and gentiles differently : the jews by his own personall preaching and example , the gentiles by his apostles and the gift of his spirit instead of his personall preaching . there is another way which as i said before , hath been conceived by some , that god vouchsafed to the gentiles before christs comming in the flesh ; and in like manner he doth now to those who never heard the gospell , in an universall calling to the knowledge of his grace in christ by his beneficence and patience towards all men , and by the ordering of the heavens and other creatures in the world , which are objects fit to induce men to enquire after a mediator and the gospel , and that thereby men men might find out that which might lead them to faith , and this hath been styled universall objective grace . against this opinion besides what is before said may be objected . 1. that it is said acts 11. 18. when they heard these things they held their peace and glorified god , saying , then hath god also to the gentiles granted repentance unto life , which shews that they gathered that god had granted repentance unto life to the gentiles , in that the gospel was sent to him , and not by any thing that before was vouchsafed to them ; therefore they judged not that repentance was granted to life by an universall calling , in the view of gods providence before . if any say cornelius was a praying believer before , it is granted . but 1. he was but a single person , 2. he was a proselyte of the gate , and came to the knowledg of god , not meerly by use of naturall abilities , but by the law and the prophets , which acquainted him with the promise of christ. if it be said that rom. 2. 4. it is said , or despisest thou the riches of his goodness and forbearance and long suffering , not knowing that the goodness of god leadeth thee to repentance , it is granted ; but it doth not follow therefore that the bare observation of gods goodness , patience and forbearance was a sufficient direction to lead them unto repentance unto life , which could not be without the intervention of that mediator and sacrifice , who could not be discerned by that direction alone . 2. if there had been such a direction to come to god , the mystery of the gospel and the grace of god could not be said to be kept secret since the world began , and made manifest to all nations , then by the scriptures of the prophets , rom. 16. 25 , 26. it had not been the hidden wisdome of god in a mystery as it is termed , 1 cor. 2. 7. which was from the beginning of the world hid in god , eph. 3. 9. from ages and generations , col. 1. 26. but had been revealed before by his patience , goodness , and forbearance , and the frame and ordering of the creatures contrary to those texts . if it be said , that the apostle saith rom. 10. 18. but i say have they not heard ? yes verily , their sound went into all the earth , and their words unto the end of the word . it is answered , that though the words as they are psal. 19. 4. are meant of the motion and illumination of the heavens , yet the apostle by way of allusion makes use of them only to shew that since the apostles preached the gospell , the word of god was made known to all nations for the obedience of faith , as it is , rom. 16. 26. and this to be his meaning appears from v 14 , 15 , 16 , 17. whence the hearing mentioned v. 18. appears to be of the word of faith by preachers sent , who bring the glad tidings of good things , preach the gospel of peace , and their feet are therefore beautifull . if it be said that col. 1. 23. the gospel is said to be preached in every creature under heaven , i grant that the particle in the greek is & , which commonly is translated in , but there it is to be translated to , being redundant , as not only by the use of the phrase mark 16. 15. to which it is likely the apostle had reference , but also by the words may appear , sith the gospell preached is said to be heard by them , of which paul was a minister ; and were it to have the sense , which those which read [ in ] would have , it should not be restrained to every creature under heaven , sith in the heavens according to their sense the gospell is as much , if not more , preached , as in every creature under heaven . 3. if there had been a sufficient direction in the ordering of the creatures , and acts of divine providence to bring us to god , then the counsell of god might have been found out by man if he had used his naturall abilities faithfully and carefully . but the apostle doth expresly deny this , 1 cor. 2. 9 , 10 , 11 , 12. saying not only that they have not entered into the heart of man , but also that they are the deep things of god revealed by his spirit , not to be known but by it , as no man knowes the things of man but the spirit of man , that they are freely given of god , and we receive his spirit to make them known to us . 4. if there had been a sufficient direction in the acts of divine common providence towards all men to lead us to the enquiery and knowledg of gods grace in christ then there had been an universall calling thereby . but the apostle denies mens calling to the communion of gods grace to be universall , 1 cor. 1. 9 , 24 , 26. therefore there is not an universall objective grace or sufficient direction in acts of common divine providence to lead us to gods grace . if it be objected that it is said , that the gentiles held the truth in unrighteousness , because that which ought to be known of god was manifest in them , or to them , for god hath shewd it unto them . i answer it is true , and the next v. 20. shews that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be read , not , what may be known , but what ought to be known of god , as that author would have it , yet v. 19. it is not said , all that ought to be known of god was revealed to them , not the counsell of gods grace in reconciling them to himself , but only his eternall power and godhead , which are understood by the things that are made , v. 20. and the evill of some sins and necessity of some duties , rom. 2. 14. and that the effect of these is not conversion to god but inexcusableness , rom. 1. 20. and 2. 15. 5. if the scripture term those times wherein the gospell was not preached to the gentiles , nor the written law or prophets sent to them the times of ignorance which god winked at or overlooked , and by the apostles then commanded every man every where to repent , suffering all nations in times past to walk in their own wayes then he did not by his acts of common providence sufficiently direct men to attain to his grace . but the antecedent is true , acts 14. 16. and 17. 30. therefore also the consequent . if it be said that acts 14. 17. it is said , nevertheless he left not himself without witness , in that he did good and gave us rain from heaven , and fruitfull seasons filling our hearts with foode and gladness , and acts 17. 25. that he giveth to all life and breath and all things , that he made all nations of one bloud , for to dwell on all the face of the earth , and hath deterwined the times before appointed , and the bounds of their habitation , that they should seek the lord , if happily they might seek after him , though he be not farre from every one of us , v. 26. 27. it is granted : but it is denied that the thing witnessed thereby , was that gracious and good affection which he beares unto the world through jesus christ , his inclination unto peace with men upon their repentance , as the said pagans debt p. 12. for those acts of providence do not so much as shew , that by one meanes or other god is taken off from the rigor of his justice and severity of his wrath against sinners , but only that he deferres it ; nor is it true that what is related acts 14. 17. is all the evangelicall doctrine preached at lystra by paul , for it is said before v. 7. that they were at lystra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preacbing the gospel . nor is it consequent , that because the apostle faith , heb. 11. 6. he that cometh unto god must believe that he is , and that he is a rewarder of them that diligently him , that therefore this is all the faith or beliefe that the apostles makes simply and absolutely necessary to bring a man unto god , i. e. into grace or favour with him ; nor is it true . for then many of the gentiles had been brought into gods favour without faith in christ contrary to eph. 2. 12. john 14. 6. acts 4. 12. 1 john 5. 11 , 12. 6. if the grace of god given us in christ before the times of ages were manifested by the appearing of christ who abolished death , and brought life and immortality or incorruption to light by the gospel , then it is supposed this grace was not to be seen before . but the former is true 2 tim. 1. 9 , 10. therefore also the latter . 7. if it were so that the acts of gods beneficence acts 14. 17. testified his gracious affection unto the world through jesus christ , then we might believe by reasoning without preaching , but that is contrary to rom. 10. 14 , 15 , 17. ergo 8. if there were no more faith absolutely necessary to bring a man to god then the belief of gods being and reward of diligent seeking then a faith short of belief in christ , would purifie the heart and save , yea workes would save ; for such a faith would be accepted only by reason of the workes it produceth . but this takes away the main end of the gospel . which tels us that we are saved by faith not by workes , that all might be of grace , and boasting might be excluded and christ might be all in all , eph. 2. 7 , 8 , 9. eph. 1. 3. 1 cor. 1. 29 , 30 , 31. 2 tim. 1. 9 , 10. tit. 3. 4 , 5. therefore that opinion is to be rejected as making christianity unnecessary , and morall philosophy sufficient to salvation . sect. 4. application to move us gentiles to rejoyce in this light , and not to rest on humane reason . as for us christian gentiles it concerns us 1. to magnifie the rich grace of god in causing the lord christ to come as a light to the gentiles . oh let all that love the salvation of god admire , exult , glorifie god for his mercy as it is written , for this cause will i confess to thee among the gentiles , and sing unto thy name . and again he saith , rejoyce ye gentiles with his people ; and again , praise the lord all ye gentiles , and laud him all ye people ; and again esaias saith , there shall be a root of jesse , and he that shall rise to reign over the gentiles , in him shall the gentiles trust , rom. 15. 9 , 10 , 11 , 12. there are a company of bastard christians , or rather hypocriticall atheists risen up . who talk ( i know not whether they believe themselves ) as if every man might be saved in his own religion , or in his own opinion though there be no religion in him , if he live honestly , he of a fair civll debonaier behaviour , though these secretly follow their own lusts , and when it is for their advantage slight rules of justice , and temperance . these count the knowledge of christ , preaching of the gospel , zeal for the purity of gods worship and service and doctrine of christ superfluous , and therefore are so far from magnifying the love of god in sending christ to be a light to the gentiles , that they rather profanely deride the esteem of it , and hate those preachers and zealous christians , who earnestly urge men to follow the light of christ , as an eyesore to them , disquieting and vexing them , who mind only their own pleasure and profit , and would not be disturbed by any discourse of god , or christ , heaven or hell , or judgment to come ; were such persons sensible of the state of the world afore christs comming in the flesh , the barbarous rudeness , the abominable idolatry , the horrible cruelty , the beastly uncleanness , the notorious perfidiousness that the best of those nations were inured to , they would prize more the light of christ , and preaching of the gospell . however it be with such as are either naturally or voluntarily blind , or judicially blinded , so as the light of the glorious gospell of jesus christ doth not shine unto them , yet you who have been once enlightned , and have tasted of the good gift of god , and of the powers of the world to come , methinks should take heed how you let the relish of gods goodness , and memory of his loving kindness in giving christ to be your light , be lost . we may justly , and should if we were sensible of our benefit have a new song in our mouths , even a song of thanksgiving to our god , and joyn in comfort with the prophet our praecentor isa. 54. 1. sing o barren thou that didst not bear , break forth into singing , and cry aloud thou that didst not travel with child : for more are the children of the desolate gentiles then the children of the married wife the people of the jewes . 2. it concerns us to take heed how we doate on our own reason , or the most exact writers of morality , or the most perfect patterns of civility and ingenuity , and neglect the light which christ hath brought into the world . there is a good use to be made of the writings of the gentile philosophers , orators , poets , historians : i am not so severe , as some ancient councils were , utterly to forbid the reading of their books : no not to the younger students if they read them with a christian eye , and a sound judgment , which is to be an index expurgatorius of many passages in them : yet if men rest there and be inamoured on them and prefer them , as politian did , before the gospell , they may justly expect to be lashed by god , as one of the fathers is said to be for his inordinate affection and immoderate delight in ciceroes works . i would not altogether forbid society with ingenious , civill , and morall men : there may be much good behaviour learned from them . but if we converse with them , and not with the children of the light , if we conforme our selves to this world , and be not transformed in the renewing of our minds , that we may know what that good acceptable and perfect will of god is in christ , if we behold not with open face as in a glass the glory of the lord , nor are changed into the same image from glory to glory even as by the spirit of the lord , 2 cor. 3. 18. we may be amiable to men , but not lovely in gods eyes , we may win mens applause , but shall loose gods favour . let us be wise therefore so to use candles that we do not burn day-light , i mean that we so make use of all the reason , and humane wisedome and virtue we have our selves , or discern in others writings or examples , that yet we chiefly eye and follow the grand light the sun of righteousness the lord jesus learning him , by studying the great counsell of god which he revealed and denying our selves take up our cross and follow him as his disciples . christ is to be chosen and followed as our light. serm. ix . containing an exhortation to use christ as our light. joh. 1. 9. that was the true light which lighteth every man that cometh into the world . the principal use of all i have said is , that you may be induced to embrace and follow the lord christ as the great light of the world . besides the evidence out of holy scripture , to prove him to have been sent from god a light into the world , the accomplishment of what he foretold , the success of his errand which he declared with the great wisdome and holiness in all his sayings and doings , do amply confirm it . it is true , among the gentile philosophers there was light , but it was dimme ; there was light in the law , but it was imperfect ; no light which is truly such is to be rejected , yet in comparison of the light of christ , it was but darkness . philosophers light guided men well in some things , in most did lead men into crooked and dangerous wayes ; in the true worship of god they were wholly dark . the teachers of the law did teach many things aright about gods being , works , worship ; but in the great business of reconciling man to god , erecting the kingdome of heaven , and the coming of the messiah to judgement , were as blinde as moles . no man hath ascended up to heaven , but he that came down from heaven , even the son of man being in heaven , joh. 3. 13. no man hath seen god at any time , the only begotten son which is in the bosome of the father he hath declared him , joh. 1. 18. compare gospel precepts and promises with the most accurate sayings of any other writers not divinely inspired , and you will finde the former exceed the later in wisdome and truth , as much as gold doth lead ; or bread , acornes . indeed the things are such as none but a holy person would declare , they are so opposite to sin and ungodliness , specially when they did inevitably exasperate mens rage , and procure persecution unto death . they are such as none could declare but he that came from god ; they are so agreeable to what the prophets and holy men of old delivered ; so much advancing gods glory ; overthrowing satans kingdome ; and leading men to god : the predictions of things to come concerning ; himself , his apostles , the preaching of the gospel throughout the world , the persecutions of his disciples , the propagating of his church , the destruction of jerusalem , the giving of the holy ghost , his death , resurrection , ascension , the dispossessing satan of his empire in the world , the conversion of the gentiles ; which are all accomplished , besides many other things not yet finished , but yet in fieri , in doing ( of which the things already done , besides the signes of the nearness of their accomplishment , do give firm assurance ) do make infallible proof of christs being that true light which enlightens the world . nicodemus , though one of that sect which most envied his repute , yet was forced to tell him , rabbi , we know thou art a teacher come from god , for no man can do these miracles that thou dost , except god be with him , ioh. 3. 2. the devil hath attempted to raise some up , who might as christs apes make shew of doing such things as christ and his apostles did ; but their imposture hath quickly appeared . neither julian , nor the iewes of the first ages , nor other adversaries of christ , though great impugners of christianity , could ever evince any falshood in the evangelists relations of christ and his acts . the witnesses of them though persons of understandidg and intergrity , laid down their lives in testimony of them , notwithstanding the sorest tortures used to force them to a denial , in spight of all the practices of the devil ; yet the preaching of christ crucified , prevailed to pull down the idols of the nations , and to bring in a sort the known world to the obedience of the faith . though the lewes contradicted and blasphemed , the roman emperours raged , lucian jeered , libanius wrangled , julian calumniated , papists corrupt , gnosticks , hereticks , fanaticks , quakers , adulterate and cloud the truth of christ , they do but piss against the sun ; the light of christs doctrine , the truth of the gospel , doth and will shine forth : nor can all the cavils of modern atheists , or the dust raised by new phantastiques , take away the brightness of christs light , or hinder its enlightening from others then themselves . and shall we after all the arguments given of christs being the true light , follow after ignes fatuos , under pretence of new light ? what real comfort , or spiritual help to holiness , or heavenly directions , do they give to lead men to god , better then christ hath done ? may you not discern a vain-glorious spirit , a self-seeking , proud , carnal spirit in them ? what do their censures of others shew , but a minde to extoll themselves ? their reviling , but their disturbed passions , and impatience of gainfaying ? their affected speech , looks , carriage , but a desire to hide their falshood , and to insinuate into the affections of those unwary souls , whom they would ensnare ? what do all the devices of jesuits , popes , and their agents tend to , but either by force or subtility to set up the monstrous power of the man of sin , and their own domineeting over mens consciences under him ? what is there in their conclave but policy ? in their council of treat but deceit ? in their iesuits and casuists but juggling ? have not the jansenists proved them so versatile in their determinations , as to make their resolutions such as might fit all humours ? what is there but fraud in their doctrine and practice , about keeping faith with hereticks , deposing , destroying princes excommunicate by the pope , equivocating answers upon oath with mental reservations ? and shall we go after such masters , and leave christ ? remember we that one is our master , even christ , mat. 23. 10. and when any shall sollicite us , either not to adhere to christ as our teacher , be it under pretence of being christs infallible vicar ; or not to read or hear his gospel preached , be it under pretence of a sufficient light within them , or a new revelation ; reject them . forget not that christ hath warned you , that if any shall say unto you , lo here is christ or there , believe it not , mat. 24. 23. say as paul , gal. 1. 9. if any man or angel preach any other gospel then is taught , by christ , let him be accursed . we will not venture our lives upon mountebanks , and will we venture our souls upon deceivers ? shall we follow our own conceits which so often prove foolish , and neglect christs doctrine which alwayes proves wise and safe ? no , no , let us answer as peter did for the rest of the apostles , lord to whom shall we go , thou hast the words of eternal life , and we believe and are sure that thou art that christ the son of the living god , ioh. 6. 68 , 69. oh that i could finde your mindes so established in the truth , so armed against all the wily methods of the devil , so instructed in the truth , that you may not be as children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftiness ; whereby they lie in wait to deceive ; but speaking or seeking the truth in love , may grow up into him in all things , which is the head even christ , eph. 4. 14 , 15. alas ! what can we expect , but if we follow blinde leaders ( as all are that teach the things of god , otherwise then christ and his apostles did ) we should fall with them into the ditch , into everlasting perdition ? on the other side , there is so much plain and clear light in christ his doctrine , as will guide our feet into the way of peace . away then with all such obtruded or insinuating teachers , us endeavour to hide from us the light of christ shining in his doctrine , recorded in scripture . let the word of christ dwell richly in us in all wisdome , col. 3. 16. let 's say as that blessed martyr did , none but christ , none but christ : that christ which preached , died at hierusalem , that word of his which is written in my bible , shall be my light , to the testimony of iesus , to his everlasting gospel i stick ; if men speak not according to it , it is because there is no light in them , isaiah 8. 20. to this end it will concern you to take with you , and observe these directions . 1. to take heed of false lights , under what disguise soever they come . the lord christ foretold his disciples , mat. 24. 24. that there should arise false christs , and false prophets , and should shew great signs and wonders , insomuch that ( if it were possible ) they should deceive the very elect ; concerning whom he saith , vers. 23. if any man shall say unto you , lo here is christ or there , believe it not . of these he had forewarned christians , mat. 7. 15. beware of false prophets , which come to you in sheepes cloathing , but inwardly they are ravening wolves . paul had foretold , act. 20. 29 , 30. that after his departing , grievous wolves should enter in among them , not sparing the flock ; and that of the ephesian christians , themselves should men arise , speaking perverse things , to draw away disciples after them ; and thereupon warns the ephesian elders to take heed to themselves and to the flock , over which the holy ghost had made them overseers , vers. 28. paul tels the corinthians , 2 cor. 11. 13 , 14. of false apostles , deceitfull workers , transforming themselves into the apostles of christ ; and no marvel , for satan himself is transformed into an angel of light . and of such he admonisheth the romans , i beseech you brethren mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them ; for they that are such , serve not our lord jesus christ , but their own belly , and by good words and fair speeches deceive the hearts of the simple , rom. 16. 17 , 18. peter also tells , 2 pet. 2. 1. that there were false prophets also among the people , even as there shall be false teachers among christians , who privily should bring in damnable heresies , denying the lord that bought them . 1 ioh. 2. 18. and as ye have heard that antichrist shall come , even now there are many antichrists . 1 ioh. 4. 1. beloved believe not every spirit , but try the spirits , whether they are of god , because many false prophets are gone out into the world . all which passages do demonstrate the great danger of christians being beguiled by deceivers , who are cunning in transforming themselves , as their master satan doth , into angels of light , that they may seem ministers of righteousness . wherefore it concerns all such as regard the safety of their souls , not to be facile in entertaining such as pretend to hold forth light , but to examine what they suggest , and to try afore they trust . to which end it will be needfull , 1. that we be of discerning spirits , to know the disposition of persons that pretend light ; whether they be proud , arrogant , self-seeking , vain-glorious , covetous , more vehement then considerate , obsequious for advantages , but otherwise wilfull . 2. concerning their proceedings ; whether they deal with the weakest , afore they argue with the ablest ; whether they affect more shew of holiness , then proof of doctrine ; whether they love not to conceal their opinions , till they have ensnared men , by raising a high esteem of their persons ; whether they practise not to disparage others , that they may engross the esteem and affections of men ; whether they be not much in talk , little in deed . these and many more enquiries may much prevent the deceits of those , that with feigned words make merchandize of weak souls . but 3. the chief way is to try what they obtrude upon us by the scripture . such owles will not endure this light ; but as tertullian terms them , they are lucifuga scripturarum , they fly the light of the scripture , and endeavour to make odious the teachers of it . if they cannot prevail to keep it from men in a strange language , they will corrupt it with false glosses ; if they cannot suppress preachers , they will render them suspected or infamous ; if they cannot shut out the light of scripture and preaching , they will set something else in competition with it , as the authority of the church , a council , pope , tradition , light within each , or some other thing , to hide the light from shining forth . therefore it chiefly concerns men in these times , wherein men are exceeding busie to pervert , and thereby to darken the truth , to be very diligent and circumspect in examining by the scripture what they hear ; their doctrine is the fruit by which false prophets are to be known , mat. 7. 15 , 16. if they speak not according to the scripture , it is because there is no light in them , is. 8. 20. 4. use should be made of the ministers appointed to teach us by him , who ascended up on high , and gave gifts to men , apostles , prophets , evangelists , pastors , and teachers , for the perfecting of the saints , and edifying of the body of christ , that we henceforth be no more children tossed to and fro , and carried about with every winde of doctrine , by the sleight of men and cunning craftiness , whereby they lie in wait to deceive ; but speaking the truth in love , may grow up in all things unto him , who is the head even christ , eph. 4. 11 , 12 , 14 , 15. certainly nothing more prevents the practices of deceivers , then learning from a solid ministry , and associating with sober and stable christians . 2. to move us to make use of christ as the true light , it is necessary that we should become sensible of our own darkness . if ye were blinde saith christ , joh. 9. 41. ye should have no sin , but now ye say we see , therefore your sin remaineth . because thou faist i am rich and encreased with goods , and have need of nothing , and knowest not that thou art wretched , and miserable , and blinde , and naked , i counsel thee to buy of me gold tried in the fire , that thou maist be rich , and white raiment , that thou maist be clothed , and that the shame of thy nakedness do not appear , and anoint thine eyes with eyesalve , that thou maist see , rev. 3. 17 , 18. they that apprehend a light within them without christ , are incurably blind ; such fond imaginations lock men fast up under invincible ignorance . as he said , that to be incredulous is the sinews of wisdome ; so may i say , that to be jealous of our own darkness , is the readiest way to drive us to christ the true light . experience will tell us , that they who talk as if they knew as much as preachers can tell them , are found when tried , the most ignorant sots ; and those who are so well conceited of their own strength and wisdome , as to count the counsel and warning of others unnecessary , bidding them not care for them , are soon caught by cunning deceivers . to become a wise improver of christs light , it is of great moment to discern our own blindeness ; and then a christian learns most , when he findes his own ignorance . such sense of our own emptiness , begets an appetite to wholesome doctrine ; when such as conceive themselves full , have no stomack to the most precious truths of iesus christ , but are filled with windy vanities . 3. it concerns those to whom the light of christ is held forth not to shut their eyes against it when held before them . for this saith our lord , joh. 3. 19 , 20. is the condemnation that light is come into the world , and men loved darkness rather then light , because their deeds were evill . for every one that doth evill hateth the light , neither cometh to the light , lest his deeds should be reproved . and indeed it is the signe of a man that is filthy and resolved to be filthy , of a man incurable and marked to destruction , who shuns that light which should direct him to discerne his errour and to learn his way . nor can there be a greater indignity to christ then when he is come into the world to be one light to have our minds possessed with a resolution not to receive it . 4. if the light shine into thy soul from christ , so as that any convictions or discoveries of truth from christ get into thee , take heed that thou hold it not in unrighteousness nor seek to quench it . the wrath of god , saith the apostle rom. 1. 18. is revealed from heaven against all ungodliness and unrighteousness of men that hold the truth in unrighteousness . where lust imprisons light : where corrupt affections put out the lamp of truth there is no entrance of the light of christ into that soul. 5. the light must be believed , as our lord christ saith , john 12. 36. while we have light we are to believe in the light , that we may be children of light . believing the words of christ is indeed the reception of christ as our light . when we entertain the gospell of christ , we do behold with open face as through a glass the glory of the lord , and are transformed into the same image from glory to glory as by the spirit of the lord , 2 cor. 3. 18. the more steddily we eye christ the more assimilated we shall be to him . his doctrine will fashion our minds , his example will direct our practise , so as that in a good sense we shall be christed with christ , he will be in us and we in him , one with us and we with him , not we live , but christ live in us . faith is the loadstone of the soul which drawes the soul to christ , and makes a man to be as he was in this world crucified , risen , ascending up with him , dead to the world , living unto god. 6. there must be a love of the light , it s the greatest sign of a man willfully evill when he hates the light , and its a good sign of a man truly good , when he can delight in that light which discovers his own evils . christ hath therefore determined this to be the great condemnation , that men love darkness rather then light : for that 's the sign they side with the prince of darkness , and that men that do the truth come to the light , that their deeds may be manifest that they are wrought in god , john 3. 19 , 20 , 21. the more light is rejected the more purely voluntary any sin is , when men are willingly ignorant they are incurably evill ; but the more love and delight there is in the light of truth the more freely it is chosen , and more fully imbraced . light is a most delightfull quality , unless it be to illaffected eyes , and so is truth to all but such as are of vitiated spirits : the more heavenly the light is , the more pure , and so the truth of christ the lord from heaven is the clearest truth and most amiable . moses gave a law , but in shadowes ; christ the only begotten son which is in the bosome of the father he hath declared god , and his will without obseurity : he was full of grace and truth , then which nothing is more lovely , and therefore the more the averseness is from the gospel of christ the more estrangedness there is from the life of god , and the more the light of christ is entertained , the more of the love of god dwels in that person . 7. that a man have light from christ it is needfull he should awake out of sleep , eph. 5. 14. a careless soul that 's heedless of what truth is held forth , that snorts securely , and dreams sweetly of peace when there is no peace is no more capable of benefit by the light of christ , then a man that 's of a drousie sleepy head , that folds his hands , and mindes nothing but his bed and pillow . of using bodily light , not only sore eyes , but also drousie heads are offended with light . watching is necessary to the use of christian light , which being neglected , the prince of darkness easily bindes the hands and shaves the hair as dalilah did sampsons , which makes his strength depart from him . to keep our soules safe it is needfull we keep our eyes waking , and to pray with the psalmist , lighten mine eyes that i sleep not the sleep of death , ps. 13. 3. 8. to this must be joyned standing up from the dead , eph. 5. 14. graves and vaults for dead bodies are not fit receptacles of light : to be among men who have no spirituall life in their soules , to be associated with meer carnall worldlings , voluptuous epicures , proud selfish men is as inconsistent with the injoyment of the light of christ , as for a seeing man to lye among the dead , which are cut off from gods hand . a child of light will have little but darkness from such unholy soules as are full of darkness , yea doubtless such company will by their own reasonings , and satans sophistry blow out the light of christ that it shine not where they are . hence it is that among such persons all discoveries of sin or duty , gods counsell or covenant , christ and his church , heaven and hell are tedious : no talk , or action among such is more acceptable then that which proceeds from an earthly spirit . scripture truth , holy sermons , spirituall experiences are unsuitable to that mirth they delight in , those contents that please them , those ends they aim at . whence it is that they put out that light , which crosseth their designes , and wish that neither god did see them , nor christ judg them , nor preachers teach them , nor any saint converse with them . doubtless then a soul that affects these cannot long endure such quench-coales , nor joyn with such extinguishers , but as he is made a child of light so chooseth to be with them in whom is light . 9. it will concerne those who own christ as their light to judg themselves and their wayes by his light . it is the great benefit of light that it doth not make manifest , eph. 5. 13. and thus by the light of christ the evill of our wayes is reproved , the wayes of god approved : we know the righteousness of god , and our unrighteousness . now this is no small benefit to have light to discerne our own errors , which without light from christ we should never have unstood . it is our advantage that god covers our sins , and we discover them . he that is ignorant of them cannot correct them : but walks on in them without shame or sorrow , as a man that walks in the night neither sees how foul his cloathes are , nor knowes how to make them clean . hence it comes to pass that for want of light the carriage of most is so unhandsome and unlike the gospell that they not only shame themselves , but also cause others to stumble . a wise christian therefore will be often judging himself by the light of law discovering his transgressions , and the light of the gospel shewing his estate in christ. 10. it will be needfull not only to use the light of christ to judg our selves by , but also to order our actions by . i am the light of the world saith christ , john 8. 12. be that followeth me shall not walk in darkness . there cannot be unsafe walking by christs light : there is no danger when christ our light goes before . walk in the light saith christ while ye have the light lest darkness come upon you , john 12. 35. how many millions are there of soules perplexed and tortured all their life with feares and doubts for want of walking by the light of christ in scripture , and chosing rather to walk by a light and sparkes of their own kindling , which in the end either goes quite out or burnes so dimme as to leave them in darkness of spirit and horrour of conscience . and no marvell sith it is gods just judgment , that such as neglect the light preached should follow the mares of humane reason , the examples , customes , dictates of men , and in conclusion lye down in sorrow , isai. 50. 11. such foolish fires will lead to nothing but bogs and praecipices : but christ the true light when his gospell is followed guides the feet of men into the way of peace , luke 1. 79. oh that then all that talke of the light within them would follow the light about them , even the light of christs gospel and example , whereby the greatest security is obtained and the surest advancement with god , sith he that followes christ his light shall be where he is . then would men walk honestly or decently in good fashion , not in banquetings and drunkennesses , not in chamberings and wantonnesses , not in strife and envying , if they would put on the lord jesus christ , and not make provision of the flesh unto lusts , rom. 13. 13 , 14. 11. the light of christ is to be used as our weapons or tooles to defend our selves or to work with . the night is over , the day hath approached : let us therefore put off the workes of darkness , and put on the armour of light , rom. 13. 12. the truth is , light is the chiefest instrument for safety and work . if a man be without light he can neither defend himself nor offend an enemy . if any man walk in the day he stumbleth not because he seeth the light of this world . but if a man walk in the night he stumbleth , because there is no light in him , saith christ john 11. 9 , 10. i must work the works of him that sent me while it is day , the night cometh , when no man can work , john 9. 4. as the bodily light is given us by god to fight and work , so spirituall light is given us by christ to fight the good fight of christ , and to do the workes of god. he then that would make use of christs light must be armed with his doctrine , that he may be able to repel satans fiery darts , and expel him as christ did by the sword of the spirit which is the word of god , eph. 6. 17. and he that would improve the light must be doing that business which the word of christ directs him to , and to that end it must dwell richly in him in all wisedome , col. 3. 16. their own light in men makes them rather wranglers with others sometimes the best ( as is seen in quakers ) then contenders against their own lusts , and moves them to disturb others in their work , and to be busie bishops in anothers diocese , rather then to lookinto their own charge : but the light of christ directs us to steddy to be quiet and do our own business , 1 thess. 4. 11. 12. and lastly , make use of the light of christ for thy comfort and rejoycing . the light of the eyes rejoyceth the heart , prov. 15. 30. truly the light is sweet , and a pleasant thing it is to behold the sun , eecl . 11. 7. but the light of christ his gospel doth far more rejoyce the heart , and is much more delightfull to the soul then bodily light can be to the eyes . it is it which removes doubts , griefs , fears , despair in life and at death . oh how sweetly might men live , how comfortably might they dye , if they did make use of it ? light within you whatever quakers tell you will leave you in perplexity , when you shall have most need of comfort . but if you believe in the light of christ as it is held out to you in the gospel you shall see the light of life . be perswaded to disclaime the pretended new light within you as your sufficient guide to god , and choose the light of christ from heaven in his gospel to walk by , and it will guide and comfort you surely and sweetly to eternal life . finis . notes, typically marginal, from the original text notes for div a62877-e6330 2 pet. 1. 16. 1 cor. 2. 4. 2 cor. 4. 2. the sovles exercise in the daily contemplation of our saviours birth, life, passion, and resurrection william vavghan, knight. vaughan, william, 1577-1641. 1641 approx. 484 kb of xml-encoded text transcribed from 160 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a64772 wing v156 estc r29264 11058199 ocm 11058199 46189 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking 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(eebo-tcp ; phase 1, no. a64772) transcribed from: (early english books online ; image set 46189) images scanned from microfilm: (early english books, 1641-1700 ; 1433:2) the sovles exercise in the daily contemplation of our saviours birth, life, passion, and resurrection william vavghan, knight. vaughan, william, 1577-1641. [20], 299 p. printed by thomas and rich. cotes for humphrey blunden, and are to be sold at his shop, london : 1641. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -poetry. 2004-06 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 jonathan blaney sampled and proofread 2004-08 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the sovles exercise , in the daily contemplation of our saviours birth , life , passion , and resurrection . by william vavghan , knight . london , printed by thomas and rich. cotes , for humphrey blunden , and are to be sold at his shoppe in cornehill , at the signe of the castle , 1641. to the kings most excellent maiesty . 1. while mammon blurr'd the word within o●r west , which rose , like lightning , from the radiant east , god lent me zeale , and clear'd my inward sight to draw the type of our incarnate light. 2. within this map your royall grace shall find some sparkes to raise a true nathaniels mind above the clouds , in spite of tempting vice , by the review of the soules exercise . 3. here men may see in christian crystall glaesse , that none from earth shall up to heaven passe , unlesse they be refin'd , and from above baptiz'd with flaming zeale and streaming love. 4. here wrangling wits and make-bates may behold , what shall become of them who plot for gold to crucifie the sonne of god againe , by wronging of his members , saints for gaine . 5. here age may learne some harmelesse rapsody to rap the soules of youth with melody , like that which saul found for his malady , except they stop their eares , and raving dy . 6. here peace is taught , old simeons swan like song , to wavering minds , to sick folkes , & the strong , with notice cleare ( to speake it without boast ) why some receive ? some lose the holy ghost ; 7. what milder means can be for jarres correction then christ his cratch , life , crosse , and resurrection in numbers sung with an attracting voyce ? since babes and bees are charm'd with tinkling noise ? 8. what more can please the fancies curious tast than types before the vnderstanding plac't in tuned forme ? the senses to rouze up when surfeited with copious prose they droup ? 9. nay soules perhaps , which sermons faile to win , they may convert , asswage , or scare from sin , if , as raines many drops hard marble pierce , the agents play on them with fluent verse . 10. so moses , miriam , job , and debora , when hebers wife had hammer'd sisera , so david did , and jeremias call men to praise god by vowes numericall . 11. the like rare sound shapes the new testament , in zacharies and maries ravishment , in simeons ode , and in our saviours deed , who sung a psalme , ere he in sweat did bleed . 12. the soule , some write , consists of harmony : and that good angels sing , none can deny , witnesse their musick , which saint john describes . who then dares breake on sions muse his jibes ? 13. among the actes which canterburies sire , grave cutbert made , within the churches quire , he will'd his clergie every day to sing in saxon tongue , the praise of heavens king. 14. among the gifts rankt of scholasticke scope , which grace great vrban , now the romaine pope , his booke of poems wins him most renowne ; the laureat wreath excells his triple crowne . 15. but if my layes seeme to some worldlings light , excuse the scribe , o britaines sweete delight , say that he aim'd at love , not bubbling fame , reward , nor strife , nor justice to defame . 16. my straine is plaine , the matter most sublime , no levite i. then what doth grace my rime ? with willing mind the new-mans praise i sing , for moulding in shrewd times so milde a king. whom with his royall spouse and hopefull fruite , like saints , i pray the new-mans lord to suite . amen . so prayes your majesties most humble subject , william vaughan . the preface . to the queenes most excellent majesty . accept , great queen , from a poore cambrian knight this sparkling pile , wherewith the soules delight , you may discerne an empresse most divine , the glory of the gender feminine , the lady grace , i meane , gods gracious light , which saves mankind from a despairing plight , if they in will their outward man resist , and daily waigh the birth and death of christ , but since we are bath'd in her streaming love , i know you will my new-mans flames approve ; cull out the best , which with gods word agree ; and leave the rest , as fire-drakes unto me . if i sing well , as seraphins require , then take my sparklings like nehemies fire , which in the pit lay hid , late found againe , not kindled by the new-mans zeale in vaine , but for a pious end : by numbers dint our saviours forme in weakelings to imprint . this forme through worldly fraud lay hidden long none durst translate it to the mother tongue , untill the lord of his unbounded grace , in pitty of his churches wretched case , lookt downe of late on his two prophets slaine , and breath'd new life into their corpse againe . with heavenly oyle he sent the holy ghost to scoure faiths rust , when we were almost lost , lost through our sloth and pride , neere in despaire to be snatcht up by fiends into the aire , there , till doomes-day to goblin it at least , or , which is worse , with tophets dampe to feast . but if my tune , like gaggling noise of geese , displease , i then reserve it as a peece , or fragment fit for some sidanens eare of sleighted wales , with hooboobs bray to feare night-walkers from purloyning of her flocke rather then i become a flouting-stocke to english wits , i will at night retire , ( couurez le feu ) put out my light and fire , and live immur'd , as in a cynicks cell , untill i can in sweeter layes excell . howere this proves , i lay it at your feete , not daring starres with glozing phraze to greete , nor stare too long upon the sun-shine light , least i be chang'd into a bird of night ; or as old poets faign'd of niobe , contesting with a goddesse , least i be transmuted to a stone , or stupid wight , for thrusting forth to your majesticke sight , this ghostly taske , my new-mans exercise , with oaten pipe , and in a poore disguise , before i know your pleasure and your will , whether you can affect a mountaine quill , and brooke that a rude bardh , or corydon should screw his songs with your court-helicon . sometime great dames the blossomes of the field have paralell'd with those which gardens yeeld ; so though by fits or chance i may expose old edens good and ill , the thorne as rose : shall a few slips of thorny doubts downewaigh my new-mans hopes more faire then flowers in may ▪ but least some say , that sybill-like i rave , or that i doe the higher thrones outbrave ; i here submit , and humbly sue to sing these layes : a cat may looke upon a king. both towne and countrey strive for courtly grace : and shall not i then wish to see your face ? to see of kings the daughter , sister , wife , and mother borne to calme great nations strife ? not fawning wise , but hoping that you stand for our new man , i long to kisse your hand ; like philips greekes , who christ desir'd to see , like one , who to that end climb'd up a tree . and thus i bid great britaines queene adieu , with sacrifice , my vowes , and service due . to the princes highnesse . most noble prince , great britaines royall heire , the hope of wales , where first i breathed aire , and where i live from troubles home-retir'd , but never for your good with prayers tir'd : if harsh my tune seemes to your tender ear● let your mild grace with my plain meaning beare , as well because the matter i rehearse , requires bare naked truth in simple verse ; as that i might the vulgar sort allure , to our new-man from their old wayes impure , since gentle words may for their babes afford a winning call to jordans bathing ford ; and that i might hold on my countries guise , course russet , yet sincere , without disguise of art or sense , lest that you might suspect , that i on truth no exercise erect , for if i cring'd with charmes adulterate of pick-thank soothes , or borrowed termes of state , i should then cast before your eyes a mist , not spreading truth , like an evangelist , for christian peace with pure devotions flame , but wilde conceites blowne up for worldly fame ; and so , instead of noysing her effects , i wrong her worth , and shew my owne defects . truth is the starre , which grac'd my new-mans flame ; o would i could to you so blaze her fame , as once fell out before the persian king , when her renowne salathiels sonne did ring with such a peale , that all the court confest truth onely great , fit for a monarches breast ! our onely god created but one sunne from pole to pole , times yearely race to runne : no more lent he then this gift vniforme , one truth , to sway our soules , and to informe all adams seed of the right way to heaven , one safe high way , not labyrinth'd , but even . this royall way is jesus christ alone , who left us truth our discords to atone , to guide our steps into his churches fold without hard yokes , or selling soules for gold ; and to confound , as with a lightning sword , the obstinate by his mysterious word . upon this words bright substance we depend , fixing on christ our faith and soveraigne end , with will prepar'd , enfranchised by grace , his holy life and gospels light to trace , and to take up with zeale ( when so he please ) his crosse and bitter cup before soft ease . besides this way , to gaine the top of heaven , all paths like quicke sands are , or puft up leaven ; of which false steps are ladders for the turkes from mecha rapt , and those stupendious workes father'd on saints by men possest with fiends , in legends fam'd for base simonious ends , not for one faith , one god , one advocate , but many christs , and idols to create . to shun such bogges , by-wayes , and fallacies , i have set forth the soules sweet exercise , kindled by truth , jehovahs bosome daughter , who by his son wrapt in the scriptures brought her . by her mild rayes reflecting on my strains your grace may reap some fruit . and for my pains sweet prince , i crave no other recompence , then that you take them into your defence , with my true vowes ; till in your riper age you them oppose against the old mans rage . the preface to the reader . ovr new-mans lord be prays'd for evermore , who with new layes augmented hath our store and by his rayes hath lately rais'd my wil to sacrifice above acquired skill . he stirr'd me up with zeale , on sions stage to act a part , though in my drouping age , having outgone the step which sages call lifes fatall yeare , the climactericall . my morals he turn'd to diviner wayes , my romane dactyles into english layes . my rugged prose he chang'd to smoother lines , that with new-straines i might win libertines , maugre his spleene , who doth this worke confine : will poets preach , or sing of things divine ? shall knights usurpe the place of clergie men ? to praise gods church ? or christ his life to pen ? he may as well apollinarius taxe , or as enrag'd against old ephres waxe , both which by tunes on grecian lyre did strive to settle faith in the church primitive . he may aswell blame nazianzens quill , prudentius , claudians , or s. austines skill , as strike at poets for recalling soules from darknesse unto light by sacred scrowles . were sions muse to clearks alone entail'd , the criticke might with semeies sting have rail'd on the sweet post hume of our royall james , which ravish english eares with davids psalmes . he might with theons tooth good bartas bite , or for doomes-day our noble sterline smite . or if he feares to hit so high a mark , why claimes he not zoiles priviledge , to bark at him , whose worth deserves vlisses style ? whom grotius taught christs passion to compile ? our starres late grac't my raptures of the bride : how then dare momes the bridegroomes praise deride ? but can a prophet rise from galilee ? or wa●es in tune shape truths evangelee ? or can her geese compare with english swans ? to sing good newes to contrite publicans ? to paint such flights no mortall should presume , unlesse his pen were of a cherubs plume , unlesse the poet rapt above the pole charme men from jarres , & fiends from taking toll . so that the end be good , truth ought to passe , though by a scythian nois'd , or balaams asse , and whilst we not divine● flames profane with false poetique dreames , devotions bane . there is no sexe in soules . aswell the least as greatest here shall shine at christ his feast . at the lambs feast where saints for ever sing , the simplest swaine on earth joyes as the king. now if our wales such novelties relates , disdaine them not , yee noble english states , but pry into them , ( like her silver mine , ) for which of late her alpes yee undermine . and since yee see her wombe and bowels yeeld lime , coale , and marle to raise the wearied field : then why likewise may not her streames affoord some swans , aswell as thames , or humbers foord ? if not to chaunt their native melody , at least to tune a harmelesse rhapsody , whereby from fiends some converts may bee drawne to ransome wares , which they had left in pawn that with our head the members sympathize , god breathes into mens hearts new faculcies , for when his sonne ascended up on high , he captive led our wils captivity , renew'd of grace our charters liberties , and gave rare gifts with flaming novelties , which if some hide , or miser like engrosse they frustrate make their freedome by the crosse , least therefore i encurre that prejudice i publish here my new-mans exercise , with this true warning shot , or tolling bell , that the old man , yee readers , first expell , before yee mend these raptures , or proscribe with catoes broach or brand a christian scribe by a non licet , least your negatiue barre that which sorts with saints affirmative : that this my worke in substance comprehends an offering which to christ his glory tends ; not noised forth , like chymiques quintessence ; for sordid gaine , but strife and carnall sence , ( the gangrenes of this age ) to cauterize , i freely vent my soules w●●kes exercise . and though my tone , like gileads shibbeleth , suits not nice tongues , nor davids leekes your breath , yet doth my muse with englands faith agree , and hopes by trance our saviour christ to see in bethlems cratch , and on mount calvary ; his rising vp , and triumph i descry , and blunder forth by the like mystery . but with sharpe hounds , my muse , and memory , i 'le first assay ol● reinards brood to stoup . view then the game : behold , the hunt is up . the sovles exercise . the argument . before the great and fearefull day of doome , which by true signes neere past will shortly come , great brittain's warn'd the old mans tricks to scan , and with more love to lodge the inward man. o that men would think on the latter day ! whose signes began with horror and dismay , since sathan was let loose to rack and scorch with martyrs flame our late reformed church ! no preterperfect nor the future tense , but then the praesent suits the creatures sence , when time shall be no more , but ever light or ever darke . from this perpetuall night of sadnesse , lord , defend my spotted soule , that canst at will the gates of hell controule , and by sweet trance canst ope the milk-white way , to lead my steps to that eternall day . how oft hast thou from weaklings rays'd thee prayse ▪ then grant me grace to warble out these layes ; which i began with th'hunt is up to day : that i may chase hels instruments away , the wily foxe , the wolfe , and ravenous beare ; but not with y●alpes poore silly sheepe to feare , no● to disturbe , like taverns roaring boyes , good christians nightly rest with hellish noise , or with base fidlers tunes , who gape for gaine their lusts from strangers windows to maintaine ▪ ( fly buff●ons hence ; no flouts , nor wanton glance , nor scuffling tones , suit w th . our newmans trance ) not for wits froth , nor poets potting pen , nor for old dreames shall any godly men taxe me withall . my ayme is libertines and sluggards to rouze up by christian lines ; and that th'elect of brittaines ile may blush to jarre for trifles , nifles , or a rush ; at least , to let them know , that we should side with him , whose rights with mammon they divide . but let divines without scholastick cavell and politicks without damn'd machiavell , tell us how comes mankind so prone to evill ? 〈◊〉 from o●d adam ? custome ? or the divell ? or rather from this mixt triplicity by gods just doome for mens impiety ? our states-men stand here gravel'd , nor define can nature such deepe points , but the divine on these resolves assures our pilgrimage : that , to secure from the old creatures rage our new-mans sparke , we must contend & buckle with men & fiends , ere grace this infant suckle ; we must believe , and pray , do fruitfull workes , and crush the snake , which in our bosome lurkes . for these attempts , the serpent to unmaske in eden first mans crosse row is : my taske . the two , from whom our heralds all agree with one consent to draw mens pedegree . be they crown'd kings , or subjects , bond , or free , adam and eve , the male & female tree , were form'd by him , who both the globs created , whereof the one with goodly rights estated god gave to them from taxe or tribute free ; and so their race enjoyed it , till the fee by giants wav'd and nemhrods tyranny . the upper like a spangled canopy with christall propt , to lift their minds with wonder , he left for breath , for heat , to seat them vnder ; and to observe the influence , motion , height , not racking starres with negromanticke sleight ? because man should with angels linkt in one harmonious league on god depend alone , to do his will , who rais'd him from the dust , to praise his name , without the least distrust , not creatures , thrones , or principalities , nor courting other gods with sacrifice , ( for who would sue to an inferiour lord , the king in place that heareth every word ) god for this end , and for his glories sake assigned man his comforts to partake . he left all things to his elections sway , except one tree in eden to assay , and try by one command his creatures mind , whether he would prove constant , or unkind : yea , god forbad to tast the curious tree of good and ill , because he did foresee " that longing fits in maladies would end , " that worldly craft did restlesse cares portend , " that innocence once lost , man would divide " christs soveraignty , and with the divell side ; " that he the golden meane would soone neglect , " and fall into excesse , or the defect ; " that will uncurb'd to damned actions tends , " that pride much knowledge puffes , shame pride attends , " for when good knowl●dge with the ill did match , " then they began a mungrell brood to hatch , " like those who heretofore with pagan rite " and schoolemens glosse disguis'd gods ho●y light. although such plagues ensued by the breach of gods command , yet doth experience teach the fruit it selfe so strange in operation , perhaps might bring with it some alteration , and helpe the humours to exasperate , as the breach did the soule contaminate : " so meales without thanksgiving cause disease , " and physicke with gods blessing turnes to ease . do not all things on which our bodies feed , blood , choler , fleame , and melancholy breed ? do not we see , that things inanimate ; as roots and gummes ; nay minerals , abate or raise the force of things more excellent ? doth not dimm'd eyes the saphire blew content ? and hemlocks juice , like vapors of strong wine , disturbe the braine , and humour christaline ? doth not the jet insult upon a straw ? as steele is by the loadstone kept in awe ? what franticke lust comes by cantharides ? what flames by circes charm'd hippomanes ? how luckily quicksilver mortifi'd hath for the wormes , and the great poxe bin tri'd ? yet sublimate doth like to hell inflame , to poyson turnes , and kils the vitall flame . how have the lungs by orpiment beene cur'd ? and the faint heart by liquid gold secur'd ? how forcible 'gainst plagues and feavers are , mirrhe , saffron , aloes , stibium , bezoar ? garlicke allayes raw ayre and watrish food , but mads like wine , the dry braine , and the blood. wine-bibbers know , that vines with coleworts war ; as rampant lust is cool'd by nenuphar . sometimes i saw a glutton crost in will , his trencher daub'd with colloquintids pill . how by the sunne glasse things remote may fire , to yeeld the reason , would not reason tire ? or why tobacco , or the vomick nut , opium , or henbane , do the sences glut ? or why the juice of spurge , or tithimall , held to the gummes , cause all the teeth to fall ? if such as these with us worke mira●les , and growing plants yet more , what obstacles can atheists plead to barre our fatall tree ? or that of life ? but that it grew so free ? whereby on man no ferall deaths disease , the fruite once tane by him , could ever seize , untill god did th' impaled garden fence , or drowne it by the flood for lusts offence ? this fruit we reap't by knowing good and ill , when as the precepts breach defil'd the will. but to returne where now i did digresse , man stayd not long before he did transgresse , and violate the law with carnall sence , slighting his makers love and providence . man had large grace and freedome of election , but he of both did quickly make defection , he knew th' events , the covenant , his doome for life or death , and what would sure become of him , and his , if he gods will transgrest , yet would he be of knowledge more possest than well became a creature limited : yea , and perhaps the woman coveted , assoone as sathan told his form all tale , with carnall taste that fruit of sugred bale , and longed too , because she was forbidden ; or else because , like to a gues● unbidden , the tempter , which is likely , watcht the houre , when she was lesse devout , ere he could powre his ban● on her in a corporeall shape , that in the fi● shee for the fruit might gape . she sooner might all enemies withstand than pythons mists unseene alwayes at hand . " wher once he welcom finds he ther doth bring " moe spirits like himselfe that soule to sting : " as to a frier chanc'd , who tempted chose " once rather to be drunke than soule to lose " by lust or murthers choyce . but by that feate , " he whoor'd , and slew the husband in his heat ▪ so sathan playes at this time with us all , old adams seede ; he knowes in generall , that we by nature fraile and wavering are , lu●tfull , and proud , then in particular " he knows to what vain pleasure more than other " we are most prone , whilst we devotion smother ; " which so observ'd by him with damned craft , " he guilds that pleasure faire before his shafts " he shoots ; from which , ô christ , we have no fence " nor helpe , but thy deare crosse and innocence to put them by with daily watch and cares , least like to eve he catch us unawares . when sathan saw that god to man assign'd the worlds whole rule , he by a masked kind of shape devis'd with lies to tempt eves mind , and by her meanes her husbands wits to blind . o subtle fiends inevitable fetch ! above a cheaters or projectors reach ! to set upon the weakest of the twaine , before he dar'd the husband in to traine ! he knew the power of a favorite , and what man 's second selfe , the night-crow might suggest to bring strange matters to effect . this mov'd the fiend the woman to select , and worke upon her frailties imperfection , because he knew the man had more perfection . he knew the man had more composed wit , more ancient , stay'd , and harder to be hit : he knew the woman had a moyster braine , more shallow , nice , and of a smoother graine , " more pliant than the male to be allur'd " with tales and toyes , whereof he stood assur'd ▪ " therefore , yee men , beware of womens guiles ; " take heed , yee women , of old sathans wiles , " tempt not your husbands unto vanity , " to idols , pride , nor sloths infirmity : " and let us hence both men and women all " the divell chase , the author of our fall. he grudg'd to see those of an earthly f●ature above him set , sometimes a heavenly creature ; that humane-kind , such creatures new & strange should breathe that aire , where he did hope to range , rage & despight to have man thrown below or at the least in furies fell his fellow , wrought on his spirit , all to vengeance bent , till at the last he got his lewd intent . about that time more wise than any beast with speckled skin , like golden damaske drest , the serpent stalk't in edens paradise , him sathan seaz'd , and in his shapes disguise thus with his charmes to hide his cunning hate , he tempted eve in absence of her mate : faire dame , more fit for thy sweet beauties grace , as goddesse , to possesse the highest place , and all the world to rule , then to be curb'd of thy freewill , or in thy choice disturb'd : hath god forbidden you that fruit to taste ? the fruit of knowledge which shall ever last ? which life renewes , and makes an ideot wise ? eate it , and spare not ; be not too precise . yee shall not die : that 's but a scaring crow to bleare your fight , least you this secret know . for god well knowes , that tasting of this tree , you like himselfe will soone immortall be . the woman fir●d with sathans faire discourse resisted not , but ranne th' ambitious course of lucifer ( who climb'd the highest staire of mysteries ) built castles in the ayre , and rapt with false imaginary toyes of being wise , like god , with hope of joyes , she started not with that odde tree to grapple , but thence she pluckt , what god forbad , the apple ; one , two , or more , as likt her palate best , with whose sweete taste her husband she possest : as likewise with the vertue of the fruite , which did with their high towring fancies suit . ev's haughty mind was soon , too soon persawded and adams too , wherby they were degraded of innocence , true joyes , and quiet life , made slaves to vices , death , and endlesse strife . the devill too , which ranged then unbound , with borrow'd shape , in stricter chains was bound yet mounting a●d descending with his mates , to try and sting , as faith grows , or abates . hence passions from hels poyson soone began since to make young adam an old worldly m●n : with vaine proud thoughts his seede were ever since swolne , & ban'd in every state & province . the elder part against the new rebels with wily plots , till grace the foxe expels . hence spring those plagues which now defile the earth : " cold charity , our sly and needlesse dearth , " distrust of god , ambition , simony , " base idlenesse , carowsing , gluttony , " damn'd mungrell matches , saints with reprobates , " high purchast names , envy in all estates , " malice , law-suites , deceits , and avarice , " pride , thriftlesse pompe , and every other vt●e : whose foule excesse , like fire's abuse , i blame , so to prepare roome for devotions flame . for such as those , the first old world was drown'd as our shall shortly burne about us round : for such , the lord our tongues did first confound at babels towre from one h●rm●nious sound . for such as those , the hebrew● were rejected , and unto such are most of us subjected by that old pythons sat●●ns subtilty , unlesse faith helpe and 〈◊〉 humility : we are indeed beset by him , that speaks , and through a thousand throats now playes the reaks , in tempted braines suborning men for pelfe to sell the spirits gifts , yea hea●en it selfe , our mother eve in serpents shape he tempted , to gull and gaine-how shall our earthlings now escape ? when that bad humours overflow the bodies state ? when tares do over top the gospels seede ? and when we see him hop , sweare , and carowse , even on the sabatth day ? and every other day to catch some prey ? o wits bewitcht by the false serpents art ! who sacrifice to fiends your noblest part ! " ther 's nothing more than prayer which they feare , " because they know that 's musick in gods eare. " when they heare abbaes peale ring from mans heart , " with hate of present sinne , they soone depart , " and leave the forts , which they usurped then , " the humours , braine , and heart of man i meane . and where they finde no catechizing is , nor weekely sermons us'd , but all amisse for want of meanes , gods tythes kept backe like spoiles , there , sports with oathes , with healths they mingle broyles . " but woe to them , who do gods tythes ingrosse , " whereby ensues of christian soules such losse : " if curst they were , who ravish'd them at first , " who dimme faith 's light , are they not more accurst ? " transferring by those pr●yes to yawning hell , " like antichrist , more soules than tongue can tell ? and here with drery eyes i must lament the fate of my poore native soile neere rent by fiends a sunder through the words defect : for though the tithes some annually collect amounting in each parish to the summe of hundreds twice , yet the poore curates roome is scarcely worth nine or ten pounds a yeare ; nay , some there be , which counting that too dear hire yearely cocks for halfe that sum to crow , and what soule-food such creatures chaunt you know . nor parish-poore helpe they , nor churches rate , but as it were in sinne inveterate , cloath with church-goods their sacrilegious backs , not dreaming once of hell , or inward racks , for their converting tythes to private store , which were ordain'd for churchmen & the poore ; " nor weighing yet what temporal● despight , " and fearefull plagues on tythe-ingrossers light , " upon their house , and crime-partaking fry here in this world , to rot their memory . and some of these i knew in jayles to lye for treason● , debts ; and some die sodainly . and some likewise i knew , their widows , heires and children tir'd with broyles & law-affaires . take learnings hire away , learning decayes , unlesse gods spirit by unusuall wayes , immediately to bring rare things to passe , inspire some wits with new cae●estiall grace ; but if both faile , what chaos may ensue , i le leave to scan till time brings them to rue , and waile with howling paine and soule-sicke groane , alacke the day that we our mothers moane contemn'd , and pill'd her bare , since saracens , her dues to keepe , fear'd like the pestilence . " all labourers deserve their day-reward , " but much more they , who watch the soule to guard . to this i adde the scandall and offence , which they procure to sects of tender sence , who taxe our church , and levites common-weale with jeroboams plot , and want of zeale , for gracing clerkes of blind inferior ranke , as though we had no church , but babels banke on willow trees our trumpets up to hang , or those sad layes , which there the captives sang , denouncing fate , farre worse then iewries woes , with plagues to light on sions jeering foes . so romish scribes quip us with scurrile songs unjustly for conniving at such wrongs , and twit our church with coblers and sow-gelders , when as the fault lies not upon our elders , but on some gracelesse greedy minded wights , who seizing on the tithes put out our lights ; as formerly their monkish hypocrites , had like to kites snatcht up those tithing rights , ( so popes were taxt for granting tythes and tolles to men more fit to feed their mules then soules ) so though carmarthins clerkes for parishes enrowl'd fourescore , yet fifty three of these the popes for drones improperly assign'd their tythes which were of old by caesars sign'd for painefull bees , and made authenticall to their sole use by councells generall . whence sions vines , like osneyes , nipt at first by wolsey in the spring quencht henries thirst in summers rage ; and serv'd in autumne since as baites for sinne : but now gone from the prince to chapmens hands in time of winters cold , church-farmes by them are dearely set and sold , with small regard to clerkes , or the new-borne , as if hels-stormes their consciences had torne ; hence grow mault-wormes , unlicenc'd ale and beere with shifts to rack for what men farm'd so deere . o would these lines like pricking goades might prove , to stirre up zeale with more seraphicke love , or now at last , that some would imitate those few , which rendred backe unto the state , tith-spoyles , as did the noble huntington , and in our dayes religious dodington . for i avow , they achans stile deserve , who rob the church , & her good shepherds starve ; or cause in them the new-mans zeale to freeze , by their unjust purloyning of her fleece : i speake not of that fleece , which orpheus sung , but of true prophets there by worldlings wrung of their fee simple rights , and lawfull fees , not due to drones , but to industrious bees , whoss art spreads sermons forth , like chrysostomes , sweeter than honey , or the honey-combes ; for if they starve , how can the flocks survive ? how can they rise to faith ? in knowledge thrive ? since faith by hearing springs , love by gods word ? since both waxe dark , where prophets are abhor'd ? hearts unprepar'd for vowes and fasting dy , or rave with pride , or pine with malady : and then their soules , like slaves , are bought and sold , when sathans ambush breaks into the hold for want of guides , and watchfull centinels , whose meanes were stopt by worldly machivils . our parliament mov'd with their brethrens teares , their civill iarres , their grievances and feares , proclaim'd some publicke fasts for sacrifice , with vowes of late for their enormious vice , that so they might the wrath of god allay , and by good jacobs ladder make their way with abstinence to stint the fuming blood , as with soule-sighes , our angell guardians food . but if the shepheards limbes with frost benumme lye languishing , or of the palsie dumbe ; how shall their flocks the use of fasts discerne ? or learn what may the minds true health concern how shall they fast ? and feele for discord griefe ? if they be barr'd of sermons , soules reliefe ? how shall they fast from inbred avarice , if none shew them the way to sacrifice ? how shall they fast from foule conspiracies ? from rapines , bribes , deceits , and piracies ? how shall they stand secure from perjurers ? if no man them from cursed oathes deterrs ? and when such slaves uncatechized sweare , who lives not of false proofes in dayly feare ? how shall our juries wave knights of the post , if they as these contemne the holy ghost ? how shall we scape these last nam'd philistines , dwelling in mesech , or with libertines ? hence i collect , that there ensues this curse : " where teaching failes , there soules grow worse and worse . proud nemrod will not leave his rufling port , nor crouch to christ in penitentiall sort with vile attire , much lesse with inward shrift , as for sinnes guilt hath been old suppliants drift ; but fool'd by lust , he knowes dame pleasures house , more than gods church ; or the old man to touse ; nay , in the church he dares his bravery of plumes to shew , or rather ravery . the drunkard still goes on to play the sott , and more then fasting rules , to ply the pot. by heath'nish healths , mad fits , and lavish cost , polluting gifts breath'd from the holy ghost , " so that moist vapours to the head ascend , " and rheums from thence into the lungs descend ▪ " the fourefold humours foame , the blood inflames , " more capable of pestilentiall flames , " then of mild natures heat , vowd for impression " of gifts divine , to hinder fiends oppression . our gluttons will not cease to breake the law , nor spare one dish , to ransome lazars jaw , but what the earth , the sea , and aire produce , their panders dresse for their full panches use , with spice exchang'd for englands dearest wealth , without regard to soules or bodies health . for which delight , dayes fasting to prophane some wish they had the long necke of a crane , that so they might , like to the ravenous wolfe , powre downe more store into the gurmands gulfe ; and though their penance were to take a purge , to have the cramping gout , or the like scourge , " yet will they feed on cates varieties " at the same meale in spight of maladies , " of lawes , advice of friends , physitians threats , " and the repugnant nature of the meates . nay , though they know some meats may cause offence unto the weake , the old man will dispence , that on a friday in a papists sight , they feast on flesh , his conscience to despight , against the rules of civill modesty . as if they meant their neighbours swine to tye to meazeld troughs against the owners will , who bred them up with other kind of swill as bad perhaps as sugar-sops or fish , which raise up lust more than the fleshy dish : of old it was not so ; good christians then , in feeding with the jewes , like prudent men , abstain'd from porke and puddings stuft with blood , they liv'd content with their mosaicall food ; to win weak soules to christ they seem'd content lawes with all things , except sinne , indifferent , for whose deare sake , they would each countryes observe , and weare a fooles coate , were there cause . and so sometimes we play the humourists , faiths essence sav'd , to raise up catechists . but since our head commands a publicke fast , how dare the members gape for much repast ? but mutually joyne with their christian mates of the same church to calm the threatning fates ? on jonathan a thundring sentence past , because he brake unwittingly a fast : and shall our gulles unpunished escape ? who wilfully commit an heath'nish rape ? and violate the law with carnall taste , out of crosse-spleene , conceite , and wanton waste ? nor for restraint of wind , necessity , or for raw ayre , but of meere vanity ? a little serves the hungry maw to heale : why then will they devoure more at a meale " than twice five ounces of substantiall food ? and so much weight of drinke to do them good ? more frugall yet , when fasting dayes commence , ( least fumes oppresse the braine , sleepe presse th● sence to keepe in plight thereby the bodies frame for the soules feast , and belly gods to shame ? such food , as will not over soone corrupt , bisket , rice , pulse , or soft panades supt ? " a smal thing cheeres the heart , & midriffe calm● " as wines one draught kept timothy from qualmes . why then will christians play the epicures ? and frustrate make the soules and bodies cures ? by causing fumes to breath up to the braine , where they beget the soules and bodies paine ? " excesse of meats beyond the golden meane " turnes into fat , and excrements uncleane ; " it taints the blood , breeds dropsies , feavers , gouts " or duls the wit , and makes them heavy louts , " unweildy for faiths active qualities " to please our god with humble sacrifice . of vessels some are rough , some porcellane , of bodies , some turne pure and some prophane : note this in beasts , their dung lets us to weet that swine and dogs smell rancke , the stags more sweet now gryllus chuse thy mould , hogs , stags , or dogs . if stags be scant , dogges stinke , then take the hogs , and wallow in his mire , untill thou feele the meazell'd plague , and like a dizzard reele . these points , and others moe grave levites preach where they enjoy their rights , & how the breach of fasting comes , which makes me tel my friends : " he , that neglects the churches moane , offends . for which , and the like crimes , he ought to sob , who thinkes it no offence gods tythes to rob . " the arts contempt , and robbing them of hire , " cause many plots and strange combustions fire " in humane brea●ts , divines to simonize , " and other wits to raile and libellize " at lawes or times ; or else they fly from home , " to doway , spaine , saint omers , or to rome : whence what ensues i leave for politiques to judge , while others turne home-empiriques , false sycophants , or mountebanks , to seeme more wise or skilfull in the worlds esteeme , when to themselves they guilty are of fraud . but need allures dame be●uty , like a baud , to prostitute , or rather want of grace , that makes the whore , the modest to outface , yet now i hope our forraigne-built plantations will britaine free from many imputations , when drones remov'd ; the rest more elbow roome shall have to thrive , like honey-bees , at home , unlesse ( which god avert ) the pestilence , abate our swarmes , and crosse good mens intents . mean time the world on wheels runs mad , by f●ends and furies led , whom they mistake for friends : one while they tempt to apish imitation , whilst pygmies swell with gya●●s transformation , with ●urld bold ruffians haire , immodest face , proud costly robes , with gold and needlesse lace , and thriftlesse puffes winkt at perhaps to raigne , for trades increase , customes , or mercers gaine . for whose support with rich caparizons t●ades with coach-mares make oft comparisons , by these our off-springs tainted 〈◊〉 turne harpyes , peacockes , or hermaphrodites , by these high sailes hath hospitality sunke in deepe gulfes with christian charity . the multitude of sinners gone amisse , makes ●inne to seeme the lesse , and so doth this . another while our gentry with delights they traine to tread gods gifts with dogs & kites ; or else to gape for others goods at play , oft to the losse of their owne worldly stay , whilst satans wily fiends subordinates confirme such gamesters for his reprobates , but late they triumph'd when against the rheume some did create a god of indian fume , whereby men craz'd their memory and wits , and parcht their vitall blood more then befits . o custome charm'd , besotting christendome ! besotting braines against the day of doome ! tobaccoes smoake no other humour drawes then spawling , which it selfe doth chiefly cause , nor doth this hells evaporating puffe , end here , although worse then a candles snuffe , to qualify the dampish sooty braine , it must be moistned oft for tavernes gaine , with wine or beere , that the heate naturall may swim with flegme , as the moist radicall lies dampt with drouth of sense-benumming smoake , and this they doe so long , untill the heate of nature failes , corrupt with sulphures sweate : the braine thus soild , how shall gods grace erect the spirits temple in the intellect ? by hearing faith gets roome : but if by fits their senses quaile , their quailing hurts the wits . " then let this be in brasse , or marble plac't : " who smoakes tobacco much , he doates at last . " who can deny but satan in our age " is let more loose with violence to rage ? " and with his angels daily goes about " to batter faith ? and true zeale to roote out ? " he is let loose to range about at pleasure , " and more then love pricks men to dreame of treasure . " we prate of faith , but pride eates up the fruites , " we talke of peace , but that ends in law-suites . for feare of humane plots saints oft are dumbe , and love is by the dragons wiles become a thing of naught , a cypher without fellowes , whilst golden hopes of lucre blow the bellowes . as passengers their ship being weake and riven , to s●ndry coasts for many leagues are driven of gusts and stormes , of gulfes they make report , before they can arrive at safeties port : so now are saints by gog and magog vext , and glad to fly with civill broyles perplext out of their native soyle to strangers armes for refuge against mars his fierce alarmes . as witnesse now of late the valtoline ; france , belgia , hesse , all dutchland , and the rhine . so others are by suits and quarrells faign'd to sundry courts for many miles constrain'd , through thicke and thin to travell for small cause , vnder pretext to answer breach of lawes , to lose their precious time and spend the same in strife , which christ injoyn'd to holy flame , to satisfy officialls greedy willes more than need is for moulture to their mills , as our king james of famous memory , with lightning glaunce checkt this foule injury , our coyne by bribing tongues grows scant of late ; and men for want of meanes waxe desperate . how many motions do some make in vaine ? and endlesse pleas with in ward joy retaine ? such sophisters in paper-length to draw , and spin rich suites will white the blackest d●w , and blurre the candor of the holyest man ; but seldome helpe to save the weake and wan . but o! are not those christians whom they gull ? christians they are , o worldlings , whom ye lull a sleepe to feed upon , like canniballs , they looke not like those popes or cardinalls , or those great mighty men , whose flesh and soules , are to be prey'd on by the mysticke foules at gods triumphant supper ; no , these are your brethren , whom to pill and poll ye dare : " like to the aierie fiends typ'd by those foules " who feed upon the jarres of carnall soules , " on whose weake passions , wits , and fits ye work " whilst under sugred pills doth danger iurke . who knowes not that the fiends of hell rejoyce at these your broiles ? to heare your screaming noise ? therefore repent , before th●s waning light ●huts up the world with terrours of the night ▪ be sparing of your crotchets for his sake , who spar'd not on himselfe our sinnes to take , let to your brawles sixe months a period fixe ; submit to friends award without law-trickes , or costly fees , what ye suggest for wrong , not vaunting of a mercenary tongue . i need not warne our gravest counsellours , who for the new-man spend more pretious houres in grieving at debates then taking fees , for they decline gods wrathfull cup of lees ; but i exclaime , and raise with hue and cry my wits against our petty-fogging fry , those mountebankes , that hollow-hearted crue , which cogge with truth , and stir up guls to sue ; who make no conscience in an honest cause , to vexe good men , and scandalize the lawes . such men i onely blurre . let honey bees live by their painefull hire , and well-gain'd fees : i envy not their station , nor their store , but pray that they in grace grow more and more . i wish to them all happinesse and joy , that they with love their labours fruite enjoy . for unto such our patriots common-weale , can not more portions then they merit deale , yea , those ripe silver haires i honour most , who with good lawes helpe to entrench gods host from raving ravening wolves , which but for them had long since spoyl'd our tents , & stil contemne our clergies rites reform'd , and their intents , supported by our christian parliaments , these were indeed the champions of our state , against romes bulles and the degenerate from their allegeance to our native prince ; they abbots sloth , and legates did convince , by casting out romes painted wares and trash , for which brave act , and memorable lash , besides the gospels light , god yet is pleas'd , to leave their ranke a prop for the diseas'd : so some are blest with an immortall lot , whilst uselesse drones , like shooting meteors , rot . they merit too in britaines orbe to shine , like starres , that move in the eclipticke line . " who waigh the lawes with reason , right , and ruth , " and at the first acquaint men with the truth ▪ " what the event will be , what danger lies , " for daring justice with surmized lies . and specially , those lawyers i commend , who clients suites with expedition end ! scan well my lawes , ye masters of the law , and ye , that be their clients , stand in awe of judgement justly due for your dis-union , for your contempt of love and christian vnion . " be slow to wrath , speake faire , doe good to all ; " forgive your foes , and raise up them that fall , " look that false mammons wiles tempt not your zeale , " lest for your bribes astraeas common-weale " grow to contempt , like that monasticke state " of ghostly forme , which ye supprest of late . " through many tongues the devill moves despight , " and yet may seeme an angell of the light. that spirit , which through ahabs prophets spake , now tempts most men in falshood to partake , and likewise workes in nimble factious pates , that they for cursed hire spread more debates , which but for their suggestions would expire , or dormant lye , as under ashes fire . god loves a mild , a free , and open heart , which melts like wax , to see his neighbors smart . as i went on our discords to attone , my zeale broke forth into a prophets tone : unkennell ye that old and crafty fox whom having catcht , cease not to thumpe & box him other whiles . if for the palsies griefe , to nose his scent , ye yeeld him some releife , be sure in chaines to keepe him alwayes bound , for if let loose , and he abroad be found , your tender lambes , the hope of all your flocke , can never scape , nor well endure the shocke of his slye trickes ; o therefore let him now be wisely lookt unto , that he may bow , make roome for lambes from spoyle and theft secure wash , rince , and scoure , and keep your vessels pure , flay not christs sheepe ; but feed them without strife , as he for you hath sacrific'd his life . " let none gods place of judgement undertake " for coine ; but for true zeale , & conscience sake ▪ " let none for wealth accept a benefice . " for the soules gaine was christ his chiefest prize . " let dives bid his golden gods avant , " cashiering quite all things extravagant . let christian dames leave off the peacockes traine , and now resume their modest garbes againe . " let souldiers of the fort , ship , tent or toung , " live with their hires content , not offering wrong . let them of all degrees , both old and young , both high and low , of sexes weake and strong , let all repent , before th' eternall day breakes forth , which shortly without more delay will fatally conclude their civill jarres , their greedy wiles , their pomp , and bloody wars . but put the case , that day comes not so soone , as fooles conceive , yet orbed , like the moone , mans braine receives the forme of glistering notions except betimes he curbes the old mans motions , whence if they break through those ideaes roome into the heart , there , idols they become . the new man is sent backe by carnall sinnes , as was gods arke by dagons philistines , and in his place those puppets he observes , whom more then christ he loves , & oftner serves . thus worldlings wise in darkenesse roame about as well as they , whose light strife hath put out . the way unto gods paradise is streight , narrow , and steepe , to which transcendent height " fraile flesh and blood must not ascend , unlesse " the soule be in this world purg'd more or lesse " by twofold flames : whereof the one hels paine " resembles ; th' other heates with zeale the braine . like as the body growes in quantity , and in the fourefold humours quality : so the new man shootes up , drawes us to grace if we doe stop the old mans wily race . " deatb crownes a saint , and none can dy in christ " except he living here become his priest. " for gods elect must lead a righteous life , " subject to christ , as to her head the wife ; " she knowes no male but one , she stands in aw , " yet loves him deare , and his advice is law. " sweet heart ( quoth he ) lose not the mornings prime " but , as christ thee , doe thou redeeme the time " with prayers , zeale , true love and fruitfull deeds ; " for of ten thousand soules scarce one well speeds . now he , that hath discretion in his pate , must marke these maximes , ere it be too late : when strife for love , & dreames we take for watching , when praise for preyes , and grace we looke for catching ; and when from fasts we fal to feasts and bibbing , then abbaes streame stayes in the lowest ebbing . our advocate craves it to flow againe , the father yeelds , and so to every veine their streame flowes faire , untill our changling fooles have sought to other streames from muddy pooles . the trinity then loathing braines so sicke their motions stop , and men dye lunaticke ▪ from which relapse , distrust , and lunacy , blesse we our selves , as from apostacy . if i speake well , or rave with puft up learning , judge they , who have the spirit of discerning . in the meane time keepe we gods trumpets feast , and watch , till it shall summon us to rest. all feastes expir'd in christs his oracles , or were exchang'd for our soules spectacles , in memory to keepe our saviours name , the blessed virgins , and th' apostles fame , with watch against the brats of antichrist , which beare christs name , but not the markes of christ. to blaze these newes i finde none more divine , then epiphanius , and saint augustine since the decease of those good fishermen , which toyl'd to free soules from the devils den ; for he that markes them blazing heretickes , may soone convince our moderne catholickes , who were baptiz'd and styl'd regenerate , went out from us , but since degenerate . christs oracles next to th' apostles time shone , as bright starres six hundred yeares in prime : but afterwards by pompe , and sodomy they were left breathlesse for anatomy , yet to the spirits feast of shavelings slighted our west hath beene by prophets late invited , to cleanse christs church from superstitious feasts proclaiming truth against the mounted beasts mysterious charmes , soule-gulling merchandize , which gospel seem'd , till wickliff prov'd them lies truthes oracles , which antichrist supprest , are freely now in our owne tongue exprest ; each parable made plaine , to babes reveal'd , and every mysticke leafe lyes now unseal'd in spight of the red dragons floud and fraud , and maugre all the trickes of babels baud , so that we may ( unlesse our riots let ) escape , and breake out of the hunters net. strange fires & croaking noise from balaams lips cannot dash out our light , nor yet eclipse those rayes whereby the murthered lamb of late , cheares up his faithfull bride , and sions state relying on his ayd and powerfull arme his spirit warmes , and keeps from leaguers harm ▪ but clandestine and by sly cheating trickes some winne more games to babels meretrix . he that deceived eve by subtill traine , would our returne into her stewes againe perswade . by sions rents they shortly hope to blurre our church , and re-invest the pope with his old keyes , and with his golden crosse in gods owne temple graces to ingrosse ; and for small cause to excommunicate , nay , for neglect of fees to shut heavens gate , they hope to put ( by satans tares late sowne ) our laymens ward of premunire downe . but why cast i such goblin doubts abroad ? when the last knell determines our aboad , our short aboad on earth ? o let us then repent , and waile our sinnes , deare country-men , let us renew , whilst that it is to day , our sacrifice , and vowes of love repay , oft musing on saint paules advice , that now we christ no more after the flesh must know ; but as it were in traunce , the new-mans way , to waigh his crosse and passion every day . the service , which belongs to him alone ; withdraw not from that all-sufficient one , by kneeling to our fellow-servants downe for ghostly helpe , who saved but their owne deare soules by vertue of that costly blood , which on the crosse was shed for our joynt good . if we beleeve , as saints have done before us , in christ alone , hels sting can never gore us . thinke on my words , o ye backe-sliding soules , who pay to saints your vows , like market tolles , " thinke on your owne , and christ his painefull death , " the judgement day , and gaping hell beneath . our dayes are few : times period is at hand , and christ his arke will shortly saile from land. the waves of sinne swell high ; love growne too cold in most mens hearts , mens ruines doth unfold , true faith for want of more devotions heat exiled pleads before gods judgement seate against mankind , as at the flood of noah . to plague the world with flames , & worse annoy ▪ mens hearts are hardned , like the fiends of hell , for if a prophet doe sinnes doome foretell , disswading them from broiles , o how they swell at the good man , with rage and passions fell , imposing for his paines , rackes , shackles , shame ▪ or silencing , or blacking his good name ! before doomes-day this darke prodigious fault must follow next upon the whores assault , for though the church triumphant doth rejoyce to see her fall , our jarres supplant our joyes , and so instead of psalmes to heaven sent we temporize , or with her complement . awake therefore , ye watch-men with your flocke , lest you and they be hurld against the rocke of scandall to our churches infamy , ending in schismes , broyles , or phlebotomy . thinke on the fowles , which ere the sunne did set , abram had watcht , and then huge darkenesse met . awake , i say , out of your slumbring sleepe , look to your charge in time , christs wandring sheep : behold our soules great shepherd is at hand , though some are loath the signes to understand ; the last dayes bell , or clocke of mortals time , ( be watchfull ye were best ) will shortly chime , christ shortly comes , the faithfull to requite , and to confound our mysticke gyants might : no tyrants threats , no double tongue will serve , fee , nor reward , the guilty to preserve . gods darts , like comets , threate our westerne orbe , and justice will the austrian faction curbe ; gods angell now beginnes to goe about to warne before doomes-day the christian rout ▪ already hath his holy trumpets sounded , christ shortly comes to save the sick and wounded . watch , fast , and pray , and cheare up one another ; this is gods will , by christ our elder brother ; ( his warning peale rung forth unto the jewes ) but scorn'd by them he left to us these newes . because they slighted what they might have held , the word of life , the light , which they beheld , the lord remov'd his precious candlesticke , clear'd others sight , and left them blind and sick ; the obstin●te , i meane , not all of them , for some beleev'd before jerusalem demolisht lay , yea , thousands were baptiz'd both then and since of the crew circumciz'd , some jewes baptiz'd were by th' apostles , some at christ his death , when saints rose from their tombe , how many jewes turn'd christians in one day , who had the gift of tongues on whitsunday ? some christian jewes , when roman rage had rent judaeas state , to jordans pella went to antioch , tyre , arabia , babylon , to corinth , creet , damascus , macedon , and to remoter coasts in hope of rest , whence after james decease , in time distrest . some fell , some grew . by these the gentiles rose from darkenesse to soules light , tooke up the crosse , preacht christ , & mixt with jewes they were ingraft in one faire stocke , untill by satans craft , the nicholaites , and the nestorian sect did with false drugges the easterne world infect . " in vaine therefore we looke for more conversion " of moderne jewes before the worlds subversion " then what is past , unlesse ( which jewes abhor ) " our romanists leave off shrines to adore ; " much lesse , elias to descend in flesh " with enoch , since their spirit some possesse , " and since the formers gift infus'd in john , " he clear'd the way for the creators sonne . already hath the gospels larum rung to quicken soules , whom the red dragon s●ung , yea nations to our auncestors unknowne heard lately of mount olivets renowne ; " and might unto the christian faith be wonne , " if britaine , spaine , and holland joyne in one " religious league to traffique on the mayne " for indian soules more than for worldly gaine . as spaine exchang'd her wares for gold and spice , so we by peters net may sacrifice , and catch more preyes for christ then spaine hath done , except henceforth our new mans course she run : what braver gaine can be , then soules to win , from heath'nish spoyles and superstitious sin ? what taske can pilgrims take more happily then th' abissine for manuscripts to try ? who , as they say , hath those unknowne to us , which will strike dumbe all sects idolatrous ? what easy meanes and secondary wayes hath god lent us now in these latter dayes ? since printing and the loadstone he made knowne , to cleare the darke , and put the po●e-starre downe ? that so his word might with the setting sunne , conclude the worke , which in the east begun . o noble europe , how i pitty thee ! if that great plague , which some divines foresee , due for thy wiles and pride , light on thy flocke , americans raised to the living rocke , whereof sometime thou vauntst in aprill-youth , while feasts for fasts , and lies thou take for truth . but i leave these , as secrets of the lord ; as yet thou hast his pledges and his word , which may till doomes-day last , if thou repent , and banish schisme , the ba●e of loves content . how many stout confes●ou● like bright starres , hath god inspir'd to 〈◊〉 our jarres ? how many men of ghostly ranke as lay , yea , mitred saints have gone the martyrs way ? grave cranmer , ridley , hooper , latimer , and ferrar fam'd in englands register , not fearing , like true members of their head , to suffer rather death then be misled ? or to connive with false dissembling brow , at babels charmes , though ne're so faire of show ? how many heraulds hath he sent of late , yet slighted all , to warne each christian state , to sue for grace , their follies to forbeare and to prepare with true religious feare for their new birth and spirits renovation , before the day of wrath , earths conflagration ? among the rest his grace enlightned me in britaines isle , soule-dangers to foresee , and by a sparke lent from his heavenly flame , to sacrifice and spread the newmans fame . to this effect , and that i might regaine some swarmes for christ , i chose a tinckling strain wherewith i found , like john in jewry-land : repent , repent ; gods kingdome is at hand . admonitio christiana . exitus orbis adest , chaos & fatale diei extremae subit , atra brevi campana sonabit . vos igitur moneo praeconis more , litate pectoris ex imis christo nova sacra monarchae . ille dei sermo concludet ovesque luposque judicii extremi sermone : venite ; vel ite , ite hinc in furias , in tophe● ite ferae ; fida sed ad ferias turba venite poli. a christian admonition . the fatall end , which shal the world confound draws neere , & doomes-dayes bell will shortly sound . in preachers type , i warne you then to bring new offerings from the heart to christ our king. for he gods word will cloze the latter day thus by his word : come sheep : wolves pack away ▪ packe hence to hell , ye creatures wild ; to heaven come ye , the true and milde . a hymne of repentance to be sung for the ease of an afflicted conscience . what strange assaults of sins surrounding tide , breake in upon our soules on every side ? how fearefully gods darts of vengeance glide ? so neere they glide , we cannot turne aside ? we feele enough to pull downe pride , more terrours then we can abide . it is no wrong , but justice which we feele though we were scourg'd with wires of keenest steele or broiled on the coales , or flay'd alive . we merit not doomes respite , nor reprieve . because in time we did not grieve for sinne , nor sought in grace to thrive . sinne is the cause of our law-suits and jarres , sinne is the cause of our late civill warres . the former robs us of our meanes of thrift , the latter of our friends with bloodier drift . for want of shrift , and hearts uplift ; fiends doe as wheate our passions sift . we ought indeed more god●y to have beene , before we felt gods judgements for our sinne : we ought indeed his arrowes to prevent with prayers , vowes , and houres more frugall spent ▪ yet we repent , with heart neere rent his talents use , by us mis-spent . we will not yet of freedome quite despaire : no , gracious god ; we know thou canst repaire , our drooping state , though plunged in the mire of mangie sinne , or scortcht with troubles fire . thou canst refraine thy judgements ire , our temples cleanse , our soules inspire . thou at a becke soules-tortures canst remove , or else asswage our griping fits above straind natures reach , as thy sonne jesus did poore publicans of their diseases rid . yea , though griefes were of causes hid , their utmost sting thou canst forbid . to thee alone for mercy we appeale , who heretofore the israelites didst heale by serpents stung , and sundry others cure by miracle , thou canst soule-ease procure . nay , health assure , and cleanse us pure , as thou didst naaman , though impure . lord pitty us , and blesse our second birth , as thou with heate & showres dost barren earth , as peter , paul , the thiefe in calvary and her , whom jewes tooke in adultery , thou didst cheere up in misery , because they did for mercy cry . behold how satan wheeles about our braine , more busy now than ever with his traine of fiends unseene to circumvent our will ; he knows us weake , and therefore bends his skill , the more his mallice to fulfill , because we are so craz'd and ill . he stiles our heathenish spoiles states purging pills , our jarring pleas as necessary ills , our niggardize good thrift , pride decency , our drunken healths kind fellowship : and why ? he knowes that carnall fallacy enwraps the soule in lunacy . against his snares we have no other fence , then thy sonnes merits , blood , and innocence , o god most just , and for his sake we trust , thou of meere grace wilt us repute as just , before we be by satan crusht ; before our bones lye in the dust . now is the time , or never , to us ayd ; for after death when we in earth are layd what sacrifice ? what offering wilt thou have ? thy christ hath ransom'd us , and thou dost crave no more then his deserts , to save sinners from hels devouring grave . christ is our head , him onely we adore , christ is the saint , whose helpe we still implore . christ is the light , which harts more cold then ice hath warm'd and chear'd by the soules exercise . christ is the lambe , that paid the price to justice due for humane vice . this sacrifice regardfull of the strife twixt heaven & earth , for our sicke soules releife , most gracious lord , we to thy grace present , not to fulfill romes amulets intent , or unction charm'd for sacrament , but with pure faith , loves balme to vent ; both which thou hast from heaven sent , both which on earth yeeld thee content . amen . the second dayes exercise . the argument . the mystery explain'd of christ his birth ; why he came poore , and strange to carnall mirth . here they are toucht , who soile his feastivalls , with riot , pomp , or drunken bacchanalls . the scribe , of late who blaz'd the churches state from christs ascent till this yeares present date , now represents a more soule-quickning part , and to win strayes drops on the stony heart , alluring them by sacred charmes to watch and waite on him , who made poore bethlems cratch ( borne there without male-sire in judaes land , like daniels mountaine-stone cut without hand ) more glorious than the romane capitoll , or rhodes colosse in the sev'n wonders roll. for this sweet trance , to rebaptize the will , to rowze the braine , the soule with zeale to fill , draw , christians , neere : and view the stable-cratch where lay the virgins son ; draw neere , dispatch , and humbly greet this heav'ns & earths umpeere , whose joyfull feast good christians every yeere do solemnely renew for twelve dayes space , till that bright starre ends at his native place . wisemen they were , who did this light partake led by that flame , which through the prophets spake . had we their star , or iacobs staffe for guide , diviner dreames our fancies would betide . we might then hope with safety and with ease to passe the spanish straights and mid-land seas in spite of moorish pirates , or algiere , and without feare of turkes to domineere , till we arriv'd at last on joppaes strand , and so from thence survey that holy land , where dwelt sometime a shepheard royaliz'd , out of whose ligne our saviour humaniz'd , the second adam , our soules shepheard came as well from god as from just abraham . but how cam'st thou , quoth zeale , to found out truth in tuned forme ? a worke for joviall youth ? no humane skill can ancient yeares exchange : from whence then spring these tunes ? these motions strange in thee , whose beard bewrayes that melancholy strives to supplant the sanguine humour wholy ? he that inspir'd poore fishermen to rowle deep mysticks with new tongues , and to enrowle for after-times his gifts on them conferr'd , hath now fresh heat into my veines transferr'd : to scare the proud , to cure the crazed foole , like that which sometimes stirr'd bethesdaes poole . he guided me to bethlem , nazareth , to jordan , salem , and gennes●reth . whence by christs birth , deeds , crosse , and rising up from death to life , we cheere up soules that droop for there is no distemper , nor disease , but if we fixe on christ , we shall find ease . christ paid the price for our infirmities , christ onely is the new mans sacrifice . to honour him , with soule-rapt extasie god breath'd in me sweet-working poes●e . slight not then , readers , my conceites , but heare with spungy eares what i deliver here . god grant that these work more sung of his sonne then all my former workes ; and i have done . old things are done ; we must be borne anew rise , libertine , and christ his birth renew . rise up , thou lazy soule , thou pampred sot , t is neere sun-set ; leave we this sensuall cot for castawayes , who spend their time in pleasure , and cannot in a yeare find one dayes leasure to meditate upon christ crucifyed , with humble thoughts and vessels sanctifyed ; nor on christs birth , how that his incarnation availes us more than adams first creation o why , came he into the world a stranger ? and would be borne in a poore homely manger ? why did the lord of lords himselfe abase to take on him our faults ? but to give place to justice , which equality requir'd ? which to shame pride harmoniously desir'd ? gods righteous zeale did satisfaction aske , but man could not performe so great a taske the infinite high wisdome was offended , and for a price as infinite intended . the whole world shooke ; the elements did warre ; the planets , starres , and humours fell to jarre ; all chang'd their former course ; the sun lookt pale ; fiends into hell were like mankind to hale . there were but two : and they from goodnesse fell ; how could their race then be but slaves to hell ? soft , hasty wit : i saw the new man comming just at their fall to curbe the devils cunning i saw their griefe , their penitence and crosse ; i saw gods grace conditionall after losse ; i saw gods seale of pardon for their sinnes , when their bare limbs he cloth'd with coates of skinnes , for when our parents sinn'd they were asham'd , sh●me wrought remorse . then christ gods mercy claim'd ; the second of the glorious trinity tooke pitty on mans losse of unity ; the word , that spake when light and life began , claim'd share of grace for his reformed man. as a just sire and his mild wife do treat , how their lewd child they might reclaim , or beat ▪ so justice did , and gra●e expostulate , what should become of adam and his mate : justice alleadg'd their voluntary fall , but grace oppos'd the serpents charmes and gall ▪ the one protested death , but the kinde other sought with gods love the sting of sinne to smother . the one did man a turne-coat tra●tour name , the other on his frailty layd the blame . the one mans wicked thoughts insisted on , the other mans repentance stood upon . justice strict law , but grace against laws scourg● gods court of conscience did most strongly urge , and sweetly pray'd her sister not to ranke mankind with fiends for one , though mortall prank . this matter then of mighty consequence betwixt them both yet standing in suspence , with various pleas concerning our salvation , or in hells flames our finall reprobation : the virgins two did mutually agree to compromit the same to gods de●ree ; on which suspence these glorious attributes with zeale and love concluded their disputes . th' almighty then consulted not with any of angels ranke , though there he had full many , not for their zeale with seraphins approv'd , nor cherubins , though them he dearely lov'd , ( they spirits were but of a creatures mould . ) then mystickly the father did unfold the matter to his sonne and holy ghost , gods honour sav'd , how man might not be lost , nor left depriv'd of light and favour who●ly , like those proud angels darkned for their folly. there was no way to make legitimate mans bastard slips , nor to repaire our state with faiths free-will , divine , and absolute , of whose essentiall forme some now dispute ; there was no way for adam , nor his seed , nor nature left to do this glorious deed , since that the vapour of the dragons gall had fouly blackt their gifts organicall ; there was no way this worke to bring to passe but by regeneration to deface the sting of sinne , and by a new-made creature borne of the spirit and of humane nature to do gods will , which adam fail'd to doe , one that could live here poore , and patient too voyd of s●nne spleene , and thoughts deformitie● voyd of all guile , and lustfull vanities ; one that could fixe his faith on god alone of power earth with heaven to attone ; one that could breake the devils combinations , one that could brook the triall of temptations ▪ one who mankind was able to renue ; and with new gifts their nature to endue ; yea , such a one , that could endure the rod of his , for sinnes of men displeased god ; and that partaking of divinity could with the head unite humanity ; and lastly one , that able was to tread downe s●nnes delight , the wily serpents head ▪ this rares● one the trinity did see could not among mens race , nor angels be ( for the brightest angels unfaithfull prov'd , and the best men were bad , though well belov'd to satisfy gods wrath there needed then a higher power for the sinnes of men to sacrifice before their full attonement . no blood of be●sts could make this reconcilement ▪ no prayers made to angels , starres , nor saints ; no purging flames could stint sad soules complaintes ; no dove-like sighes , nor cataract of teares , no fasts , nor hermits garbs could ease their fears ; not incense , not the blood of all the world , nor all their merits yet together hurld ; but blood of man that never had offended , of a new-man downe from above descended , of a new mould endowed with free will , which adam lost , with power to barre all ill who taking on himselfe all mens transgressions would dy that death , which by their owne confessions they had deserv'd , and by that meanes t' asswage gods justice , and supplant the devils rage . the fathers word then , and his bosome sonne , by whom , & for whose sake all things were done consented to be borne of humane flesh with dowries meet the fainting to refresh , whereby their eyes might see his reall light , though infinite , yet not to hurt their sight : gods owne true heire , the light and spring of life , did willingly assume to end all strife , to bound himselfe , although ubiquity , to calendar in time eternity . christ undertooke a new to represent the second adams part , to which intent , and to redeeme us from his fathers doome , he our fraile flesh tooke in a virgins wombe , for nine moneths space shut up in narrow place , whose strength no place can hold , no time , nor space . almighty god , his promise to make good to his adopted saints of adams brood , that one of evaes seed in time to come , should at the last the serpent overcome , and triumph by his death on hellish sinnes as sampson did on dagons philistines , had moved joseph one of davids house to take the virgin mary for his spouse , both knowne to be of zorobabels race , which branch'd from davids root hold up to grace their pedegree , though they were clouded then through poverty . whereby appeares to men how much to lawfull meanes gods purenesse tends whilst thus by wedlocks veile he shrouds his ends ; how maries lowly minde by grace divine for her babes worth did evaes pride decline : but leaves the rich with mammons pitch defil'd . for she was poore , and he a carpenter , yet god did them before great folkes preferre , a slighted paire , his two-fold instrument , to bring christs birth to full accomplishment . now sixe moneths came , since grave elizabeth of john conceiv'd : and then to nazareth god sent againe the angel gabriel glad tidings of much wonder to foretell , that there the blessed virgin should with child conceive , not by the male , but by the mild and gentle sparks breath'd from the holy ghost ; and that likewise in judaes hilly coast elizabeth her cosen then was blest , though old and barren , with an embrion guest , who born should roome make for the highest king , as his tong-loos'd would shortly sing . this signe the angell added to confirme the maidens faith , and make his message firme , for malachy had prophesied , that john e●ias-like should preach ere christ came on . the angell gone : in hast the virgin-saint went with these newes her cousen to acquaint , at whose approach the sixe months embryon sprung , and she a psalme god magnifying sung . i need not , since old wives of it can prate , the angels ave mary here relate . his words to her were newes miraculous , but wrest for vowes they prove idolatrous , when mumbling on fine beades , like parrats cha● , they beg in a strange tongue they know not what . yet by the new-mans leave we paraphraze , and paint her dowries forth in modest phraze , not supp●iant wise to court imagery , but to renew , like saints , her memory , all haile to thee , o mary full of grace , happy be they , who see thy virgins face among the angels legions rais'd on high , and there advanc'd for thy humility ; which didst christ by the holy ghost conceive , as clay gods stamp did by his word receive . blest be thy name , o mayd , gods spouse , & mother . which broughtst a sonne , our saviour , and our brother , such greetings thou didst from the angell merit before thou knew'st conception by the spirit , whereby thou didst manoahs wife excell , though sampsons birth an angell did foretell but why seeke i to overcloud thy praise with these poore lines , lame hobling sorry laies ? to pray to thee would derogation be to his high worth , who saved thee and me ( for not the woman , but the womans seed did satan foile , and ransome adams deed ) to praise thee more then thy deare son in bookes , that were to racke thy praise on tenter-hookes , as if god thee a goddesse did install , conceiv'd without sinnes sting originall . in heav'n thou shin'st no more to be molested with sinners songs to superstition wrested ; where leaving thee gods treasures to contemple i greet on earth thy infants former temple , concluding thee of female kind the best the mother of my saviour , ever blest , the type of that true church , in which we thrive , and therefore blest in the superlative . but when that joseph knew his bride with child by him untoucht , he thought he was beguil'd in his late choyce , and therefore privately , like a just man , most loath her publiquely to shame , by letting all their neighbours know her fault suppos'd with indignations brow , he purposed the matter to protract , or to give up the note of the contract . he studyed how this new affinity , he might shake off , and shun her company . one while he thought to pocket up the fraud , yet fear'd to be to his owne house a baud. love , griefe , & shame perplext him with remorce ; it griev'd his heart to sue out a divorce : he pittyed her , yet never more intended to dwell with her : but while he so contended with netled cares , behold an angells voice thus in a dreame chang'd all his cares to joyes : be not affraid , o joseph davids sonne , to take thy spouse . in her the worke begun proceeds from none but god. the mayde is not by man defil'd , but is with child begot by gods owne breath , whi●h over-shadow'd her ; he to her wombe did his sweet rayes transfer , for which above all women she is blest , and of that sexe for ever ranked best . that sonne , which she brings forth , shall called be jesus , that is , a saviour , because he shall many save , and from damnation free , which they deserved had by adams tree ; both god and man , prince , priest , emanuel , hee shall redeeme men from the bonds of hell. when joseph had awakt , he plainly knew it was gods will , and for a vision true acknowledging the same , her hallowed wombe he honour'd as gods seat , and tooke her home ; and during life , as a true saint became , he liv'd with her without reproach or blame . o happy saint , a foster-sire become to him , whose sentence shall all creatures doome ! who god and man , god by the fathers side , man by the mothers , through the earth did glide ! thrice blest is he , who with the mornings l●●ke doth christ his birth , his life , and passion marke ; and , ere the sable veile invites the braine to slumbring rest , repeates his part againe : christ is our new-mans crowne , the womans seed , gods word , mens light , who su'd for men unfeed , who trod on satans head , on death sinnes hire , sinaies thund'rer , who spake in flames of fire , jacobs shiloh , moses his prophet great , of whom did david and gods prophets treat , daniels messias , esayes emanuel , the virgins sonne , who strangely conquer'd hell by lowlinesse , and scorne of worldly fame ; yeelding himselfe a spectacle of shame vpon the crosse with nailes tormenting woes for most unthankefull men , his mortall foes . to this high priest , melchisedech of peace , stick , christians , fast : and let home quarrells cease ; for none get in through heavens narrow gate but men of faith in christ regenerate , men vow'd to lead like him a godly life , men that would leave wealth , honors , pleasures , wife , rather then they would blurre gods tendred grace , detract from christ , or his poore saints disgrace . with this beliefe , and mysteries of old well catechiz'd , like saints , come on , behold , and kisse gods sonne , keeping th● evangelles path , lest jealous he consume you in his wrath. faiths curtain is remov'd , the cloudy barre , view then the root of jesse , our mornings starre . about the end of jacobs prophesie , that out of judaes land their po●icy and th' execution of their lawes decree , till shiloh came , should not extinguisht be , nor that untill he came time should deface , as with a floud , the lot of judaes race : heav'ns true shiloh , gods great embassadour arriv'd on earth , & yet could scarce have harbour although the jewes did see their scepter gone under proud aliens , and their lawes undone except a shew of policy with staine , which likewise ended in vespasians raigne : yet few observ'd old jacobs testament , thinking that he and all the prophets meant a temporall prince by him that was to come , who as they dream'd , a david might become with a camp royall , and the warlike drum to triumph , conquer , and the world to doome to free faire sion , and the land of jury from caesars yoke , and th' idu●●ans fury . but their messias , while the jewes thus raved , of judaes tribe descended , and from david , typ'd in that kings dream't stone hewne without hand , begot without the male , in jewry land , was borne at bethlem , lodg'd among the beasts . ( such pitty innes shew to distressed guests ) soone as th'autumnall season of the yeare had ballanced the two-fold hemisphere , the temples porch of romes bi●ronted saint shut up , whom they the god of peace did paint : augustus , then the roman emperour , when he had swayd by his triumphant pow'r the land of egipt , syria , palestine , and what did next the parthian state confine , and more then forty yeares the soveraignty had held , grew bold upon their lenity , their vassalage , long peace , and dandling rest , thence he resolv'd to hoord into his chest much easterne gold , as he had oft before vext them with rates , and with his cohorts more about that time , when annuall contributions , or subsidies by senates constitutions were pay'd unto the officialls of the prince for legions hire by the subjected province , which was september by romes audit booke , and then belike they for this toll did looke , unlesse they for this new , and speciall rate prolong'd the time , untill decembers date , as statesmen to prevent tumultuous arme● , in winter use to taxe repining swarmes , to this effect did caesar writs direct to syriaes pre●our , that he should collect this rate : and sent withall a proclamation with these contents , on paine of confiscation of goods and states , and for their sloth rebukes , that all the kings , and tributary dukes should cause romes easterne vassalls to resort to their birth place of the espoused sort to pay a rate , by name , the head , or poll , and this by booke the pretour to inroll . this strict edict made all men hast away into their native soile , the taxe to pay . among the rest went joseph to be taxt with his true virgin bride , by that time waxt ready to child of israels fairest hope , the womans seed which promis'd was to cope with carnall sinne , and to smite lucifer , so to save them , who lost in adam were ; her time was come , and then the blessed spouse with joseph tooke in hast that homely house , for wa●t of other lodging at the inne , which being full would not let poore folkes in . christ in the world this entertainement had , and who are truly his shall finde as bad among his foes , unlesse they bring them gold , or projects their ambition to uphold ; vnlesse they come in ruffling vestiments they are but held poore snakes , or innocents ; or if such crave reliefe , they with a p — will packe them to the bead●e , or the stockes . what patron now will his poore members foster ? few but for gaine . no coine , no pater noster . " the crosse is christians badge , or poverty , " the antichristians marke is dignity " with pride , and wealth . lord , temper our vagaries , " when thee we doe neglect , with contraries . though few then knew the lord of heaven & earth , nor heeded much the cause of his poore birth , at which , although no ladyes of renowne did meet of salems , or of bethlems towne , nor giddy gossips trig'd to gurmandize , to cheate the time with idle chat , or lies , yet let our inward man , his swathes behold , and this childs swathes the scriptures shall unfold . here they shall find another hercules than that which poets faigne , to crush in lesse than a thoughts while two snakes from juno sent to murther him within his cradle pent . here they shall find a theame beyond all theames truth wrapt in flesh , to thratle tales & dreames . here they shall find despis'd by worldly men saints basely layd , as in a dungeon den. here they shall finde gods babe in poorest bed , though borne to tread upon the serpents head. yet though dull men were silent in his praise , the holy angels with harmonious layes , and shouts of joy , divulg'd his horoscope ; they sung of his sweet grace , and future hope ; they chanted out gods glorious name with mirth , good will , and peace to men through christ his birth ; for at this time , when all one colour wore , whilst epicures out-slept their dainties store , some shepheards watch't their flockes neere bethlems towne , to whom the angels made these tidings known . for drowzy drones here is authenticke warning : some mysteries disclosed for their learning ; " the first man in the spring was form'd of earth ; " of god and man in autumne christ his birth began , and with more light rose from the east , but now it sets in stormy winter west . some thinke christs-tide false beares decembers date , because the taxe was by the romane state exacted in september , as they prate : and s. johns birth beares march for antedate , abiaes course cast up for zachary : yet this supposed true , to shunne their cry , i say , what if the fiery comforter ( christs deputy , the churches wise supporter ) indifferently dispenc'd with this exchange ? that with s. mathewes memory we change the same , and with s. michaels jubilee ? whereof the first records christs pedegree , and birth , as th' other serves to represent his churches state , through civill discord rent ? or else because the world shrunke to old age , this changed feast calmes melancholies rage , to comfort us amidst our stormes , and snowes , when to the root the sap fall from the boughes ? perhaps rude goates coucht under capricorne now good men tame , or tares divide from corne , new hearts presenting , with the new yeares sunne for incense , gold , and myrrh unto gods sonne , who at this feast tooke flesh and circumcision , whereto his starre led wisemen in procession , proclaiming him in salem , king of jewes , for all fierce herods craft vext with the newes : that israels prince , whose spring of pedegree eternall was , in bethlem borne should be ; his craft availd him not , for they by god were the same way home to returne forbod , and though in stead of christ poore babes he slew , he did by death his deed soone after rue . but why came they to christ with gold & store of precioue gummes , who might from heav'n have more ? was it to shew , that christ our royall head , high priest , and judge commands the quick and dead by vertue of his god-heads triple mace of justice , mercy , and inspiring grace ? vniting man to gods conformity ●y these three gifts , types of the trinity ? a priest to mediate , preach , and sacrifice : a king to raigne , a judge to punish vice ? " and that more oft than incense , myrrh or gold , " god might with faith perfumed hearts behold ? or did these sages of their owne accord present such gifts , as welcome to the lord ? or which is likely , did gods spirit move those holy pilgrims to expresse his love and care for his beloved in distresse ? who at that sudden pinch were money-lesse ? that with such needfull meanes they might supply their wants , when he forewarned them to fly to egypt from the tyrants bloody sword , till their returne from exile by his word ? when they that sought the infants life were dead , and herods sonne installed in his stead ? this passage sure beleeve it as your creed , " god never failes the new man in his need ; but gives his angels charge , as for his sonne , that he dash not his foot against a stone . but missing christ , why were poore infants slaine ? " that for the head the members suffer paine : " and that their types as blazing stars display : who christians slay , they christ himselfe wou●d slay . and why blest he a virgin with his birth ? and made her first christs temple here on earth , that was no lady crown'd with worldly honor ? nor with rich glaring robes tooke state upon her ? and why grac'd he poore shepheards with these newes ? not full-fed peeres , princes , nor wealthy jewes ; not rabbies , popes , nor lordings of the church , who lookt for christ , ye● liv'd upon the lurch ? let dogmatists resolve these doubts , that know why thunder smites high trees , & spares the low. " gods grace , & pride , can never brooke each other , " nor dwells humility , and pomp together : the former doth our breach with heaven repaire , the latter whilst it swells , bursts into aire : for there , some play with aiery fancies elves , till hell devowrs the tempters , and themselves . gods church seemes poore to carnall libertines : " in heavens she sups , though hard on earth she dines , " god chose the weakest to confound the wise , " that man with christ by simple means migh● rise , embracing more his crib for soules behoofe than satan● crowne in this our world of proofe : " yet god allowes , to shun an anarchy , " for orders sake a kinde of hierarchy , " with pastours pow'r in every christian state , " to bind , or loose , or excommunicate ; " to heale the sickly , and to bath his flocke " with waters streaming from the living rocke , " more fishing for mens soules then carnall preyes , " more glorying in the crosse than worldly swayes : " whom christ bids feed , and not like wolves to bite us : " whom christ bids watch , as paul exhorted titus . yet , little flocke , that bleat'st through tyrants rage , grudge not , there shortly comes a newer age. he that reveng'd on herod and his house the blood of bethlems babes , will right his spouse . the blood late spilt in our west christian lands god will require at gogs and magogs hands : god will his servants wrongs ease , or conclude , whom tyrants snar'd in aegypts servitude . god will revenge their cause , complaints , and teares , whom our make-bates by tricks set by the eares . " no motion , plea , decree , nor false demurre " of jarring braines can heavens sentence blurre , for with the beast and lords that tooke his part , they shall in t●phets flames for ever smart ; the members for their plots , bribes , & misdeeds , their perking heads for iustifying their deeds , for suffering elies sonnes on saints to prey , for sparing agags , whom the lord bids slay . be patient then , yee servants of the lord , poore nabaoths , who feare the slaughtring sword : the sunne will shine after some thunderclaps , new heavens joyes will smoother all missehaps ; and god will plague those lords , who make a prey of christians goods , nay worse , who christians flay . let none , that holds of faith the smallest graine , despaire , but that with cheerefull minde againe , though girt with flames , as the three children were , he may without annoy , or servile feare of the soules guilt escape from his distresse , if he beleeves that gods bright word tooke flesh and di'd for him , he cannot doe amisse . " gods grace appeares in dangers most extreme " betwixt the bridge and the devouring streame ; nay , plunged in the deepe ore head and eares , god may reprieve , or rid him of his feares , transplanting him to that eternall rest , where griping griefe shall never him molest , as the good thiefe , whom they did crucifie with christ and others sav'd can testifie . " let this suffice : none ever miss'd reliefe ; " who fixt on christ alone his hearts beliefe . from hence poore josephs , though in closest ward , may looke for liberty with angels guard. from hence good davids , though in banishment , may hope for calmer dayes , and some content . from hence gods prophets may in their distresse , like jeremy and paul , expect redresse . from hence may saints , though in their tents beset by millions of proud foes , deliverance get . he that warn'd joseph with the babe to fly from herods sword to egypt , will supply their wants , and ayd them in their pilgrimage against insulting foes and satans rage . and though they feele the plague , saints may respire , casting , like paul , the viper in the fire . or were their eyes drawne out , their noses slit , or all their members rackt , they may hope yet with inward joyes to be more ravished , than if unmaim'd their bodyes flourished . nay , were they flay'd for crossing hells decrees , like the sev'n brethren in the maccabees , they shall o'recome those furies insurrection , and joy like job , to see the resurrection ; for they well know that their redeemer lives , and for that martyrs sight dare pawne their lives , s· stevens sight who here on earth entraunc't saw jesus first on gods right hand advanc't , which with his stoning seal'd confirmes our creed , " that martyrs blood became the churches seed ; " and that al those , who would see christ in glory , " must beare his markes , & heed his passions story . in spirit where saw john th' evangelist the throned lambe but in his banisht list ? in pathmos , where he saw by revelation , the churches state , and babells fornication ? to feele remorse , some feede their ravishments with herods sword unsheath'd on innocents , " that bloody sword , wherewith the eagles peeres " did persecute neere for three hundred yeeres " the christians race ; and which lay then suspended , " till satan it to babells whore commended , " as witnessed old chaucers pellican " against the griffon , and his vatican ; " which berengarius long before discry'd , " which the waldenses and albigians try'd ; " and which as yet our mother christendome , " like rachel , feeles in her seeds martyrdoome . to shew faiths tree more pregnant by the fruite , some lazars feed , some with apparell suite . one while they chaunt the new mans sacrifice , and how the lambe un●eal'd hid mysteries . another while they co●●t these festivals , with sions songs , or bethlems pastoralls ; yet so , that whil'st they kisse the babes memoriall , the crosse be not forgot , nor f●ery tryall . some hold it joy , and great felicity , to keepe for saints kind hospitality no wassailes cup , nor cates variety doth relish them , like good society . the reason is , god gave them their request , that lady conscience be their dayly guest ; dame prudence doth the household charge o're-looke , her cousen thrift is cater , care the cooke , sobriety the butler ; will the page , and manners set in comelie equipage the pots and messes full , where zeale sayes grace , and honest love points every one his place : content with wellcome carves ; then doctour diet , old merry man , and the peace maker quiet by stemme recite what morall tales conduce to cheere the heart for soules or bodyes use . " thrice blest are they , who passe the time away " with them , be it in talke , at boord , or play : " for living so , like angells , with the wise , " their mansion seemes a second paradise , " with safer fate than palaces of state , " than balthazar 's with all their gods of plate . others steale houres from the immortall part with games and gambolls to delude the heart , or which is worse , with bacchanalian potting , and surfeiting , oft to their bodyes rotting , which wanton jiggs more oft accompany then sacred hymnes , with soule-rapt harmony . " mirth fits the time , so doth good cheere and wine , " but the excesse bewrayes a libertine , that never quakes at the rich gluttons fate , nor ever strives to be regenerate . drowne hoary cares with healthes , & hang up sorrow , for who will care , what may befall the morrow ? let papists fast , let puritans goe whistle : they are but turkes , who against wine will bristle : no sullen stoick , no crabbed criticke foole shall tast the sweets of aristippus schoole : such revells keepe our roring epicures , whilst they protract the new mans wholsome cures . but no such course shall my new sparkling breast conceive to counterpoize my saviours feast . i love his cratch , & feare his judgements thunder , both which warne me to slight a nine dayes wonder , for pampred sin can hardly be kept under , except vaine things from the divine we sunder ; " who will be puft with windy lushious fare , " and leave the soule halfe starv'd in satans snare ? " how dare they spend in drinke , like franticke elves , " thrice more than serves men abler than themselves ? " or wast in smoke , at games , or such abuses " the meanes left them for more convenient uses ? when as such deeds stinke in our makers sight , and waigh'd , they prove with in his ballance light ? how dare our sots on carnall sense rely when as they know , that they at last must dye ? and after death feele hellish paine for ever with rackes & flames worse than a bedlem feaver ? where dives fail'd to have with tortures wrung one waters drop , to coole his scorched tongue ? but why touch i licentious saturnalls ? christian i am , and christ his festivalls i humbly with new raptures celebrate , from whence i bar the hare-brain'd reprobate , whose lampes may dimme our altars of devotion , therefore i leave them to their frantick motion , and to be fatned for those mysticke fowles , which at gods feast shall snatch their flesh and soules . yet now , because at newyeares-tide they say , they will turne new , i greet them on that day , not with rich plate , nor bowls of liqour'd sin , but gifts fetch 't from the spirits magazin , not with delights of putrif●actions kind , but which preserves to fortifie the mind . doth flesh and bloud , distrust what i have written ? let flesh and blood be circumciz'd or smitten ; let the old man with will uncircumciz'd be puncht , or else with quickning fire baptiz'd . so that our thoughts be new , christ represented in sacred swathes , and with new vowes presented , i weigh fierce herods threats no more than chips , and lesse i prize his plot , his sword , or whips . for with the magies rapt , i more behold gods babe in manger layd than thrones of gold. o would i had beene living in those dayes , to feede mine eyes with that new comets rayes , which led those wise arabians from the east to see him , whom i glaunce at in the west ! but whither hath my zeale transported me , at this great feast , our wimers iubilee ? to place poore dust and ashes neere divine conceits , like romane coleworts by the vine ? yet not so great is the antipathy , but that true saints may feele some sympathy betwixt the members and their generall , sith a mild sence will make them musicall . indeed sweet love , and union helpe to hide , like masticks velvet , what they finde too wide a blemish , or a scarre on faces foule , " but causelesse nips can never harme the soule . then , let not worldly wits our new man scorne , though vile he seeme , or of the hope forlorne , for he , that outwardly lookes vilified , may passe yet for a creature justified , whil'st that he beares the cribbe , where christ was borne in mind , with his red crosse , and crowne of thorne . be meeke therefore ye states and people all , all from the kings bench to the coblers awle : thanke god for them , whom for your good he sends , and ponder that which to your safety tends . " repent ye of your sinnes , depend on grace , " that so christs merits may your sinnes deface . " thinke daily on the new mans crucifixe ; " and christ his cratch in your remembrance fixe . " pray oft against lewd francies provocation ; " and let your deeds to love have more relation . " compare our yeares from christ his incarnation " with the floods time from adams first creation , " and one thousand sixe hundred fifty sixe " may to the world a fatall period fixe ; in desolation to all hardned hearts , in dissolution of our earthly parts , if all the signes foretold by daniel , christ , paul and s. john , fall out with antichrist ; true signes indeede , which faith and love withdraw by warres , pride , schismes , and wiles in winding law ; " besides this signe : that gods two prophets lay martyr'd , ere babel could her charmes display . and who can tell , but when th' electors fayle romes empire sets ? and doomes day shall prevaile ? " that empire , which began when christ was borne , " ere he returnes , shall set and be forlorne ? " since that which barr'd in paules time his revealing , lies waste : what bootes the antichrists concealing ? now whilst we looke for times extreamest date , and christ his comming , either soone or late , let us salute his cratch , his birth admire , and pay our vowes to him wiih zealous fire . great abraham rejoyc'd to see his dayes , when rapt to paradise , he felt his rayes . so did that baptist babe in mothers wombe spring by instinct with joy , to heare him come conceiv'd in flesh of that immortall flame , which promis'd was sinne , death and hell to shame . so angells sung of him propheticke layes : so simeon sung with anna songs in praise of bethlems babe , both ravisht at his sight , ( when mary cloz'd her due mosaicall rite , ) acknowledging the true messias borne of evahes seed to save the soule forlorne . and so shall we in minde feele musick rare , if we muse on our new mans birth with care ; " i meane , that sparke , which at our baptisme rose " within our hearts three monsters to oppose . then freely we his gospell may imbrace , and sing this lullaby with measur'd pace : the holy ghost , to save fraile adams race , breath'd a sweet flame in mary full of grace . this flame infus'd in flesh , both man and god , we greet and cloze his birth with simeons ode : thy birth and name doe saving health betide , o maide-borne man , god by the fathers side . thou art the gentiles light , emanuel ; the glory , head , and crowne of israel : whose glimpse we having seene in sacred trance , lord , now in peace us to that light advance : that light , which thou conceived'st in our flesh to save mankind , and satan to suppresse : the light of soules , thy true essentiall forme of mary borne , eves off-spring to reforme ; whom with thee and thy spirit , three in one , we honour , praise , and serve , great god , alone , without depending upon angels , saints , or such whom baal for advocates be saints . a hymne in memory of our saviours birth and incarnation , all yee , that are of spirit mild , and long to greete the virgins child : lay by a while your worldly cares , the outward mans bewitching snares , and let us now submissive sing the cradle-cratch of heavens king. blest be the wombe which jesus bare ; blest be his name , that saves from care fraile adams seed , if they repent their time mispent , to satan lent . christs onely name doth satan shame , then , let us all sound christ his fame , let every heart submit to christ , for without christ , none can subsist . blest be the brests , which gave him sucke . blest be thy cratch which hadst the lucke , o bethlem , with a starre to boote , to spread abroad king davids roote . in thee was the messias borne , jewes shiloh prince , yet held in scorne , because he did not personate a royall babe with open state ; but that he lay in manger base , they waigh'd not well the mysticke case , that mary did eves want supply , our new-man adams qualify ; how christ was come to humble pride , and by low ebbes flouds to divide : that christ at first grew , like a graft from heaven sent , to put downe craft : whence like a shrub , but cedar now , the hugest tree he makes to bow : and so must we stoope often low , ere we shall like this cedar grow , we must embrace his cribbe and crosse , ere parted be our gold from drosse ; we must cashiere wilde fancies wags , our high conceits , and merits brags . then yee , that hope gods babe to meet , waigh more then plumes your peacocks feete . sith christ before a bed of downe preferr'd a cratch , beate pleasures downe , i meane , those snares , which ye shall f●nd to cheat good time , and mad the mind , and beare about you more his markes then carnall toyes , or nine dayes sparkes . observe what things ye vow'd of late at your new birth to shun and hate , ere ye presume to kisse this child , o yee that are by nature wild . the third dayes exercise . the argument . the life , which christ led in our vale of teares , vntill of age he grew to thirty yeares , how then he was baptiz'd by holy john , and tempted thrice by satan thereupon . though christ a child inherent righteousnesse originall and actuall did possesse , and in his youth sufficient gifts inherit to cope with hell , yet by the sacred spirit he was not led into the wildernesse , till to more yeares he grew of manlinesse , that in all points like us , excepting sinne , he might on earth his humane course begin , " cloath'd with our f●esh , expos'd to scorners gall , " temptations , death , and yet o'recomming all . " ( for never god his children leaves for trials , " till he them armes gainst satans false espials ) now i review the shadow of his diall , backe to his swathes , with a short true memoriall of his rare gifts , and heavenly qualities , which more & more shot forth with properties convenient for his greene , and tender age , whil'st here he went his earthly pilgrimage , " from his conception , birth , and cradle blest , " i doe proclaime of babes this babe the best . nature and grace contended in his feature , till they it form'd a peerelesse lovely creature , and what they did ( if ought at all ) let slip , his god-head made compleat their workmanship . o would my lord now doe the like for this , this weakeling , which with awfull sense i kisse , this embryon , or conception of my braine , christs portraiture , which i shall draw in vaine , except the spirit of th' evangelists ; the holy flame , which guided to the lists of the triple combat this man of men , doe purify my style from blots uncleane , and my swift trance , from superstitious fury , whilst i from wales to galilee in jury am carryed with a rapid zealous flame , to see how christ a child , a man became , a man baptiz'd , as we his members ●e , tempted by satan , yet got bravely free . though jesus had escapt the hunters snare , yet judgement crost the tyrants jealous care , for out of hand , after the butchery of bethlems babes deceas'd in misery with entrailes scorcht proud herod , to his sons leaving his state waving in dissentions ; first having caus'd even in deaths agony , his eldest sonne to beare him company ; when three of them stood for their fathers place , and each of them would beare a royall mace. with factious sides , to make their challeng good , these aliens borne of edoms-viper-brood , contended for their sires usurped throne , the rule of laws from jewries people gone ; since shiloes birth , gods messenger of peace , the vigour of their lawes began to cease , as afterwards by titus came to passe ; who did their laws and nations state deface ; as likewise when in fierce domitians raigne and trajans , davids stock were sought and slaine . but all their claimes appealed unto rome , the brethren stood confind to caesars doome , who by decree for taming of their fury most politique then tripartited jewry , to archelaus by style of ethnarchy south-jewries land he gave , the tetrarchy of galilee and jordans land betwixt the other two he left for portions mixt . the brothers broyles thus quieted at last ; when all those stormes were overgone and past , joseph advis'd from heaven with his bride brought backe the child from aegipt . but aside turn'd ( doubting archelaus the tyrants son , who then to sway south-judaes land begun ) to nazareth northwards in galilee ; where suckled was the infant jesus , free from worldly broiles , as to a nazarite belong'd , his head unpoll'd by legall rite . there mary not omitting any mild or watchfull care for nursing up her child , directed him now weaned from her breast , one while to goe , another while to rest , his infants time beguil'd wi●h lullabies with gentle smiles , sweete songs , or soft replies . she fed him not with suckets nor conserves , but with that meate , which strengthens tender nerves ▪ " to dyet him for health , was her chiefe care , " not urging him to eate of dainties rare , but victuals fit for nature thin and spare : butter and honey were his daintiest fare . " she knew that soules in pampred bodies pine , " that both corrupt through lushious cheere and wine . but no man him with idolls durst present , nor with those sights whose pictures represent horn'd bugges , or houshold gods , for she her selfe could never brooke to see a labans elfe : woe to those fondling dads , who tempt the soules and pliant braine of their soft little fooles with such trim trash , the unmarkt nursery of faithlesse feares , and blind idolatry . she those defects with sacred care repair'd which mother eve by satans fraud impair'd , gods instrument to beare and breed that child , which jarring earth with heaven reconcil'd . and when more yeares came on , she did assay to teach his tongue a psalme , or else to pray ; whereto his will became more forward bent then courtly lads to learne smooth complement ▪ " no boye 's permitted she her house to haunt , " such rakehel boyes , which us'd to lie and taunt , like those rude impes , which heretofore did yalp , and call bald pate elishaes reverend scalp , " no mayd of hers durst sing a wanton song " within her eares or his ; nor to the throng of reprobates , those whom she knew defil'd , would she from home adventure out her child . and if she had ( such was his inclination , ) his inward lore prevented education . there is no doubt but by infusion he had needfull what the spirit knew to be . soone as his childhoods stature did encrease , his mirthfull-fits began soone to decrease ; for without griefe how could that heavenly spark heare men to sweare , like fiends , like curres to bark ? how could he but lament to see them crouch to stockes ? and yet the godhead to avouch ? how could he chuse but grieve at their extortions ? debates , and spending of their dearest portions ? to see a brother fight , the courtier faigne , the lawyer lye ; and all for cursed gaine ? to see men strive for place and soveraignety , like fiends for pride who lost their dignity ? to see the townesman pawne his soule for wealth ? the husbandman cornes price to raise by stealth ? successively there budded every yeare new hopes of him , which did his mother cheare : his godly talke delighted josephs heart , and made him oft his labours lay apart ; both joseph and the blessed virgin much astonisht were to heare his childhood touch on such profound and heavenly mysterie● concerning faith and love , how they arise in adams sonnes ? and why they set againe ? wherefore it stormes and why god sends us raine ? his onely reading was the prophets booke , he would not once on lying legends looke , but on his fathers lawes both day and night he fixt his mind with all his will and might . while other lads were aw'd with tutors curbe , he serv'd the lord , that swayes the heavenly orbe . " he never tooke a meale , but still the lord " he glorify'd with his thankes-giving word . and as himselfe liv'd innocent and pure so by his faire ensample from impure and childish crimes , he many children drew to give god praise , as still in yeares he grew . when jesus had twelve tedious winters past , he travell'd to jerusalem at last in company of his supposed sire and his deare mother-maid , in whom the fire of zeale then burnt to see , and solemnize in abibs month the legall sacrifice . where when they had beheld the rites past over at their great feast then stil'd , the lambs passeover , these sacred saints returned homewards bound ; but with the stuffe when jesus was not found , they after search their friends and company forsooke , and backe againe most heavily they hyed fast , and lookt him all about among their kinsfolke every where throughout the city , till they found him in the temple , where saints gods works accustome to contemple ; and there amidst the doctors of the law , they saw , and heard how jesus put in awe , and pos'd grave rabbies , whom he out did single for questions deepe , that made their eares to tingle his arguments their fallacies did quash , that they were stroke , as with a lightning flash . so faire a square , so just a symmetry the godhead held with his humanity , his actions sure his godhead did expresse ( yet in his flesh we mortall him confesse , ) that to dash lyes brave flames he never wanted , with smiles he pleas'd , and with his frownes he daunted . his godhead darted awe and majesty , his humane presence shone with lenity . they wondred at his words well coucht , so sage , so well compos'd to put by wrangling rage , on scriptures ground , without chymeres of clerkes , without latriaes or douliaes quirkes . such doctrine in a child , such sparklings rare amazed them , as late did bethlems starre , such thoughts confus'd , most sensible of signes , doubting th' effects rack't & perplext their minds whilst with the scribes christ thus disputing stood mary to meet her darling almost proud , betwixt seraphicke love and ravishment , lay , like the doctors in astonishment . as men rejoyce in a darke cloudy day to see the sunne his suddaine beames display , so did they startle at christs lightning words whilst her soft greetings mary thus affords : my loving sonne , why hast thou stayd behind , and not as doth thee natures duty bind , return'd with us : behold , i and thy father have sought thee sad for three dayes space together ; soone as we found thee missing by the way , we hither came and sought thee night and day . we searcht with carefull thoughts most diligent , the city where we used to frequent ; with heavy hearts god knows we lookt for thee ; whom christ undaunted answer'd grave , and free , i st possible that you forget so soone the favours late , which god for you hath done ? deare mother , wot you not that i must goe about my fathers businesse , t' undergoe more travels yet ? you know the prophesies of ancient seers : you know the mysteries disclosed by the angell gabriel , that i am sent to ransome soules from hell , that i must preach to spirits thrall'd in jaile my fathers will , which shall o're sinne prevaile . you know what meanes heavens word , mens light , gods breath from simeon , anna , and elizabeth ; and in your selfe the spirits ravishment reveales the cause of my birth and discent . ( my fathers zeale so burnt within my breast against these strayes i could not but contest ) whose oracles of me and many more your true beleeving heart layes up in store ; although the same as yet you seeme to smother you cannot but remember them , good mother . these words of his the blessed virgin waigh'd , and safe them up within her mind she layd . out of the temple then wtth her he goeth , and presently they set for nazareth , where mary found his will with hers agreeing , though him she held the authour of her being , and her sole head , yet then the head subjected unto the limbes , and nothing he rejected to undergoe in his minority for their behoofe and best commodity , or murmur'd at , which his deare mother maide , or josephs voyce of charge upon him laid : but as a sonne , or rather servant true , he yeelds them honour and obedience due : what they at home , or else abroad assign'd , labour or care in body or in minde , as an apprentice , carpentary drudge , to toyle for them he never once did grudge , but wrought his taske and servile trade uprigh● not needing checkes , nor frowning oversight . " base idlenesse by nature he abhorr'd , " which made him worke , when some as outlawe● roar'd . for he accounted meat not duely got , if daily for the same he labour'd not . " he for our sakes sustained poverty , " to purchase wealth for us and dignity . in this poore plight the curse christ underwent , to earne his bread with sweate and small content , yet what he gain'd would scarce weak nature feed and it griev'd him to see his friends in need , what therefore he of meat earn'd by his sweat , the overplus he gave the poore to eate . thus christ shot up in shape , and thriv'd in grace , and all good men lov'd him that saw his face , for he preferr'd gods praise before his owne ; more prizing truth then they judae as crowne . but to describe his worth , his modest lookes , and qualities would fill up many bookes . the matter farre exceeds my strength and wit , my forme turnes proud except thou temper it , o holy ghost , and curb'st my swelling sense above fraile natures botched excellence , with humble thoughts christs innocence to quote , to note his plaine attire , and seamelesle coat worne in his youth , but parted since , which now to burne as tainting rage , false christians vow ; to seeke gay cl●a●hes never did curious pride tempt him , he onely car'd his skin to hide . " he knew that man attir'd in ruffling robes " begs seldome grace , and vents but faigned sobbes ▪ " nor can he shed salt teares , our guardians food , " nor well submit for his perpetuall good ; as for this cause they used heretofore in vilesi weeds gods favour to implore ; he knew that our first parents bare and poore went , till figge leaves & coates of skins they wore , which , like these l●nes , our gallants now would scorne , for satan prompts they were more nobly borne , wherefore to rob , their factours must persever silke wormes and beasts for shamois , plush & bever . no pleasures shape so farre his minde endeares , to idolize the same , though young of yeares . no envious stings , nor motions arrogant once prickt his heart , nor thoughts extravagant , for he was so sincere , sweete natur'd , mild , that none with passions knew him once defil'd , though from without he often temptings had , as man , while he conversed with the bad , yet with contempt , and a most brave disdaine he past them by , not soyled with one staine . for as the sunne , the worlds faire radiant eye , doth dunghils touch , and stinking jakes survey and yet his beames escape from tainting free : so this blest youth , though he did daily see notorious sinnes , and beast-like filthinesse , himselfe he kept untoucht from wickednesse . he labour'd oft in childing woman-wise of our fraile passions and infirmities . " he had , as man , our naturall affects , " but yet without excesses or defects , " and not as we , orecome with their delight , " or seeming good , or spurr'd on with despight . in midst of darkenesse shone divinest light , errour he turn'd to knowledge , wrong to right , the words contempt he changed into grace fables to truth , our slips to surer pace . he did exchange our lustfull sports to sorrow and on to worke our humane natures borrow . for lazarus he shed forth teares of griefe , and he much griev'd for salems unbeleefe . ambition did his man-heads fancies raise , but that flight was to raise his fathers praise , his high desires stretcht plyant soules to win to blissefull joyes from sathan , death , and sinne . his mounting sparkes to magnanimity extended , mixt with zeale and charity , " his lofty thoughts aspir'd but to the crosse , " that theater which ransom'd adams losse . " he chastly long'd , yea and he lusted too " with flames of love , for he the church did wooe , " he sought her love with zealous oracles , " sometimes with teares , sometimes with miracles . " he coveted for wealth , not worldly wealth , " but for eternall goods , mens saving health . he felt within his soules essentiall parts great joy to heare of true beleevers hearts . for barbed steed , he chose a bare-backt asse , fishers for mates , for pallace the low grasse ; he burn'd with wrath , when he drove from gods house those huckesters out , whom he with whips did touze ▪ " but his short wrath converted into zeale , " not for revenge , but for the sinners weale . he seem'd to grudge , or envy at the priests , because he saw them live like antichrists ; " he much repin'd that purenesse went to wracke , that satans sway did keepe gods kingdome backe ; he languished with feares and agonies the night before his deaths extremities ; " but those deepe feares sprung of weake natures sense , " not of despaire , or want of innocence . so from our passions christ , as mithridate of vipers wrought , good motions new begat . for jewish thalmuds , he the gospel taught ; for their old types , substantiall truth he brought and our new-man in him regenerate shall doe the like , if we cooperate ; we shall gods word love more than superstitions , and follow truth more than humane traditions . the which christ grant , who felt , excepting sinne , all natures griefes , which we are plunged in . from those ten lawes in stony tab●es wrot by god himselfe , he never swarv'd one jot , but them observ'd inviolated all , yea , and the morall , as the ceremoniall . on sabbath daies no man could him prevent , but that he would the synagogue frequent . which n●●e i may not silent overslip , how sacredly christ did all men outstrip in honouring the seaventh feastfull day , at which time he most joyfully did pray , with davids tunes both hymnes and psalmes he sung , his heart whole peales to his deare father rung of jubilees and thankes for humane good , for sending him to save his flesh and blood. " yet nerethelesse , he seem'd not to gainsay , " but that good deeds might well be done that day , " or casuall workes forc'd of necessity : " those would not barre the workers piety , " no more then davids deed , when as he fed " constrain'd by hunger on the holy bread. " for , as he said , god made the sabbath day " for man , not man for it ; on it to pray , " on it to satisfy weake natures need , " and yet with mounting thoughts , to save his creed , " he must praise god , the authour of his calling " and others by his steps confirme from falling " more often on that dayes solemniz'd feast , " then other dayes not limited for rest . sixe dayes god left for natures wordly carke , but that day to refresh th' immortall sparke . gods lawes he kept unabrogated holy , which none besides himselfe did ever wholly . above all sinnes , which he saw raigning here , idolatry he loathed most : for deare his fathers honour was to him , and next to this great sinne , his soule was oft perplext , to see debate amongst his neighbours , those of abrahams seed , whom of meere grace god chose and singled out from superstitious nations peculiar to avoid their profanations . for he ( the sonne of love ) borne from above could not endure the opposites to love. he could not brooke without anxiety and troubled thoughts to see cold charity , to see them with fat gifts the lawyers feed , to nourish pride , whilst others starv'd for need . therefore against all malice he contested , nay them , who hated good men , he detested . he spent the best part of his youthfull houres in hearty suite unto the heavenly powers for their conversion from such carnall pleasure , and for their wils restraint with graces measure because his life he might securely lead till thirty yeares were full accomplished , himselfe he mated with the simplest jew , but seldome with the proud , or heathenish crew . to shunne vaineglory , and the serpents rage , with servants forme he cloakt his parentage . " to old and young , though but of meane repute " with whom he met , he gave the first salute ; " with peace , god speed , good morrow , or adieu ; " and chiefely to the vertuous , whom he knew " so stampt in soule , after the new-mans forme , " who did their best the old man to reforme , with gracious words he ever heartned those according to his naturall dispose . to such as griev'd in body or in minde , he shew'd himselfe most pittifull and kind , with word and deed he sought their amity , and to accord their strife and enmity . though he no thankes for peace-endeavours had , more then in aegipt , moses of the bad. he never place nor puft up glory sought , nor what he not perform'd did promise ought . " his word and meaning still agreed in one " grounded upon their substance , truth alone . " he for ill use his tongue did never traine , " nor ever tooke the name of god in vaine . all wrangling sects he shun'd , the pharisees , for pride , and for faith wrackt the sadduces . " he hated them , who scandaliz'd the law , " and nourisht strife for profit without aw " of god or man , as likewise their lewd members " which kindled needlesse fires rak't up in embers . " he scorn'd for gold our mercenaries hire , " to cloake the right , or clients draw like wire . " he loathed wyles , and lyes , and loved truth " more than his life . in hottest time of youth " when choller , gall , and passions domineere , " in him no signe of wrath did once appeare . " he used more to hold his peace then speake , " comparing those to sives which secrets leake . against the bodies loathsome maladies to live , as if he were in paradise , a diet spare both to the whole and sicke he still advis'd , and fasting the best physicke ; this moved him to fast in youth farre more , than in his greene , more springing yeares before . " he knew the worth of dyets excellence , " that a small thing workes chyles nutriments . " because the blood and humours eb●●litions " deriv'd from food evapourate pollutions " toward the braine , and soules chiefe faculties " distemp'red by the bodies qualities , " he affected dyet , even at a feast , whereat ( good man ) he came a seldome guest . by this stay'd course , of constitution sound his body grew ; no humours did abound pernicious , but with daniels might compare , or the like choycest saints for sober fare , and by this stint to nature , his complexion most rare arriv'd to beauties chiefe perfection . as carbuncles doe in the darkest night afford to all the roome about them light , so was christs life of all the neighbors seene , to shine , that none could taxe him of one sinne , or justly say , that he at wealth did ayme , or honour , for he did them both disclaime , as opposite to what the trinity affects in man : divine humility . with daily prayers , fasts , and watchfullnesse he still repulst the darts of wickednesse : he had so much ( and yet he made no boast thereof ) divine gifts of the holy ghost , that satan fail'd to peepe in , or contemple the smallest chinke of his faire spirits temple , perhaps not thinking , that the godhead would descend so low , but leave hell uncontroul'd : " yet our defects , that were most miserable , " he had as man , but not one damnable ; " which might have beene to purity a barre , " or for our ransome which might work a jarre . he honour'd god , the authour of his good ; he loved man , as his owne flesh and blood : his whole pure heart not mixt by halves or hire he vow'd to god ; and kept his vow entire . he never halted betwixt god and baal , nor ever made of soules mechanique sale ; which was the cause he went by day unshot , and with those shafts that fly by night unsmote , gods holy angels guarded him without , gods holy spirit guided him throughout from those close baites of the infernall angle , which more or lesse all adams brood entangle , for proofe or losse , according to their creed ; but saints at last god succours in their need with patience , strength , and faith apostolicke , whereby they may unto their saviour sticke . as god inspiring gifts , and their true sence , as god and man christ drew their quintessence , and left the same within the gospell coucht , which saints have since with martyrs seales avoucht . thus jesus liv'd , and spent his youthfull dayes , and yet my pen sets out not halfe his praise . no oratours , nor poets wit can limme at full the gifts , wherewith god furnisht him , for as the sunnes bright shining lampe at noone , excells the lesser starres , and pale fac't moone : so christ more just , more meeke , and patient was then enoch , moses , job ; and did surpasse as well in mysticke , as in actuall flames , whereof indeed we mortals know no names ; unlesse we terme them graces most transcendent , to him alone from our great god descendent , all adams sonnes , with josephs mayden wife for zeale , for faith , for holynesse of life ; nay more , were all their vertues joyn'd in one , they would look foule , compar'd with his alone , comparing him with other men , the light of heaven you must confound with darkest night ; " for without his habilliments of grace " no mortall man can see gods heavenly face : " without his helpe the godhead full of ire " consumes mankind as stubble in the fire . " without his merits veile , as wedding suite , " no humane wight can win a saints repute ; cloath'd with his robes none ever went amisse , the alpha and omega of all blisse . at last christ grew to thirty yeares of age , which was the time , that in his pilgrimage he from thenceforth till death should exercise his priesthoods place to open israels eyes , melchisedechs predestinated place , whose order time should never more deface . but they more blind then bats were in those times , when zeale and love were snares and nets for crimes : he therefore now to grace his legate john to jordan went , and by him thereupon would be baptiz'd , although the prophet strove to put him by , as worthyer from above , christs will was such , he baptisme would receive that to his church he might that patterne leave , and that , as he perfected moses lawes , so he for us would plead the new mans cause . which at ●he font from sinne originall doth cleanse , and to new life invites us all , if we goe on , as we were catechiz'd , and crave with flames of zeale to be baptiz'd . " for baptisme is heavens gate , the which to ope " grace gives to us the keyes of faith and hope . no sooner did that heavenly dove descend , and satan markt to what those words did tend ; this is my sonne in whom i am well pleasd , but all amaz'd he stood , and sore displeas'd . and hearing john before himselfe him prize the lambe of god , that should with fire baptize , he doubted much lest this was he should tread , as on a footestoole , his old serpents head. to crosse therefore the doome of gods edict ; and justice force her selfe to contradict , this prince of fiends , the python of the east , our antichristian dragon of the west ; bent al his thoughts ; his plots , and machinations gods heire to win , and raze our hopes foundations . which when the searcher of all hearts had read with deepe insight , he by the spirit led his sonne from jordan to a desart , where he might be try'd with fasting and with feare , aswell to satisfie for adams deed , as us to warne the dragons wiles to heed . satan , as shadow , dogs him at the heeles , and cunningly , ere he his pulses feeles , physitian●like ●like , who first the signes and dyet notes , and what brought the patient out of quiet , he waites aloofe , and finds our saviour still watch , fast , and pray , to save mankind from ill . but at the last , with fasting forty dayes , to christ supposed weake , the fiend bewrayes his fraudulent and perillous designe , " which was at hels instinct to worke a signe " or miracle , and by that act repaire " his pride-falne state , or drive christ to despaire . thou dost beleeve ( saith he ) that thou art holy , the child of god not dimm'd with carnall folly , a saint foretold by prophets oracles , and canst , like them , worke some rare miracles . now in this place make triall of the spirit , whether such precious gifts thou dost inherit to equall moses ; and the thesbites fame , both which thou may'st by working wonders shame : i see from food thou fastest over-long , whereby thy body faints , and feeles much wrong . " loose not the substance for the accident , " nor thy deare life , for what 's impertinent . thou art but young , and in thy flow'r of age , and may'st doe wonders on this worldly stage , if thou cheare up thy selfe this present day , else beauty , strength , and body will decay . " some i have knowne so long to mortifie " their flesh , in hope their soules to purifie , " that by such fasts they were much stupifide , " light heads , and all to seeme soule-glorifide ; be thou more wise to shun the fatall rod of famine . if thou be the sonne of god , command these present stones to be converted into pure bread , or else thou art perverted . when satan thus had ended his discourse , christ to gods word did hasten his recourse ; no other shield then scripture did he use , which by heav'ns leave i paraphras'd produce : i doe renounce the flesh , and world●y guile , thy tempting baites shall not my heart beguile , to long for earthly food , more then gods word , to breake the vow i made at jordans foord ; the covenant of baptisme , which i seal'd i meane to keepe , whereby mankind is heal'd and purg'd : i will not once distrust the lord , nor in least thought traduce his written word : he can by many meanes releeve my wants , that cloathes the lillies , and renews the plants . " mans body here not onely lives by bread , " but with gods word his spirit must be fed . the holy ghost for light to after saints , and to divulge our ghostly foes attaints , to force them to confesse : their wiles and pride doe try , not daunt those whom the heavens guide , permitted satan yet to tempt him more with all his slights , but not to hurt or gore his body which reserv'd for sacrifice himselfe would shortly yeeld for sinnefull vice . the fiend would not so let him passe away , he had more trickes upon mankind to play : because our saviour satan did contemne , he rapt him up into jerusalem ; and set him on the temples pinac●e : now shew thy selfe ( quoth he ) by miracle the sonne of god by casting thy selfe downe from hence headlong , for god will guard his owne . be confident , and take it as thy creed , saints may performe all things , t is so decreed . i see thou shin'st replenished with faith , and know●st full well what sacred scripture saith ; by this great act thou mayst thy fame advance above the starres , and now on earth enhaunce thy praise among the vulgar multitude , who will be wean'd from their old , grosse , & rude traditions , and thee for their great messias more will beleeve , then john their new elias , who with new rites of baptisme now of late at jordan toyles men to regenerate . proceed then boldly to this famous act , and never doubt the issue of the fact , for god hath given his angels charge of thee to save thy body , and defend thee free from all annoyes , perils , or hurts of stones , that might against thee dash , or bruise thy bones . with such or like surmizes satan sought our saviour to entrap , and turne his thought from lowlinesse , and worldly pompes contempt , the chiefest meane mans freedome to attempt and bring to passe , which satan well foreknew , although he strove gods judgements to eschew , in vaine he strove our sun-shine to eclipse where such as these come from a christians lippes : alas , what poore weak fame , a nine dayes wonder doe worldlings rove at , if their ends they ponder ! " when men ground faith on humane policy , " the lord reputes it but hypocrisie . " when he vouchsafes to lend some miracles , " he doth it to confirme his oracles " to be divine , and not humane positions , " he doth it freely without compositions , " and with a caveat too , that none waxe proud , " as though the gift were for their owne allow'd " why should a saint expect for miracles ? " whilst he enjoyes faith and truthes oracles ? for this regard did jesus put to flight with holy writ the fiend with all his slight ; thou shalt not tempt by any meanes , said he , the lord thy god who first created thee , that is the scripture thou shouldst muse upon , and if infring'd what vengeance hangs thereon . thus jesus twice already for our faults endured had the devils bold assaults ; him now againe the third time he assayles to captivate , or make him strike his sayles . " and knowing nothing in this worldly frame " can tempt a saint like to ambitions flame ; " nor sooner can the finest wits defile , " as is recorded on old athens file , " then to be pointed at by peoples prease : " loe this is he , the rare demosthenes ! he comes no more with scripture in his mouth , but with the whole worlds empire , north , and south , the e●st , and west ; he labours to entangle christs senses , like to tybers fishing angle , wherewith his vicar crownes like gudgeons tooke , that beast with lambes two hornes & dragons hooke so long agoe described by saint john ; the man of sinne , and that perditions sonne , whom cardinalls at his installment grace with triple crowne , and on masse altar place ; he rapt him in the twinkling of an eye , to a high mountaines top , thence to descry , as from mount ne●o , where canaan was showne to moses , many kingdomes of his owne , all the round world he there made to appeare in a false mappe , doubling the hemisphere . the like romes prelate scarcely could install for his to right castile and portingall . so satan did his monarchy contrive , as neptune stood on his prerogative : that great command with triple forked mace by lot to me , and not to him did passe . out of meere grace and love i beare to thee ( sayes he to christ ) if thou wilt worship me , and homage doe , these crownes i give in fee , these states for thee and thine for ever be . no greater snare could lucifer invent our second adams minde to circumvent ▪ no motive , nor more working argument then scepters , or a mitred governement ; as mahomet tooke hold upon the first with th' alcoran , and of them all the worst of christian men usurp'd , aspiring higher both swords to manage , and approaching nigher to the red dragons claymed jurisdiction with soules and bodies sale , and interdiction . but gods deare sonne did out of hand controule these lofty towring flames , soules tainting foule . he would not listen to supremacies , nor to the worlds suggeste primacies ; his kingdome was not of this worldly station of mortall stampe , but for sick soules translation by fiery tryalls to jerusalem not built with hands , a place which fooles contemne . to coole therefore our thoughts irregulare , our saviour thus put by the serpents snare ; not asking him , as our late exorcists vaine questions , but him packing from the lists . he could no longer his just zeale refraine , but instantly repuls'd him with disdaine , avant satan , make here no more abode , packe hence i charge thee in the name of god : thou of my faith hast made sufficient triall , but of his rights i cannot brooke denyall ; i cannot heare with patience blasphemy against my fathers endlesse royalty , who swayes this globe by aristocracies , democracies , and awfull monarchies . the lord thy god , as scriptures doe observe , thou worship shalt , and him alone must serve . such checking words spoke with a conscience cleane , " free from ambitious thoughts , and deedes obsceane , " with vowes and fasts aswell to purifie " themselves , as the old man to mortifie , " oft naming jesus christ our advocate , " will quickly satan chase , or subjugate . " there needs no charmes , masses , nor exor●ismes , " no holy water , reliques , crosse nor chrismes , " to dispossesse or send the devill packing : " let such those trust where faith & love are lacking . when as i know ( as who is free ? ) my selfe ● braine or dreame neere cast upon this shelfe . with gales of worldly winds in shew most faire , gulling my sense , like atomes in the aire , with false selfe-love , by him an idoll prays'd , with subtle theames by his suggestions rays'd , such as on wits for want of vowes have play'd , or with such quirkes , as our late sects display'd , or with wild fits , and moods extravagant : let me but say with jesus christ , avant , at their first comming with a pious mind , at christs sweete name god sends them backe confin'd " let me review his wounds , i may be bold " to conjure satan from his strongest hold . this shield i take , no other helpe i looke from heaven or earth against this fishers ●ooke . " christs coate i weare , no other ayd i crave , " then his : who other crave , doe surely rave . " to other saints , whom they gods courtiers ca●● " i say with job : poore helpers are ye all . against sinnes rage , and satans proud bravad●●s against his plots , his wiles , and ambus●adoes my faith , though weake , supported mee wit● armes , contritions grones prevented all my harmes ; in christ his robes i feared no annoyance , fenc'd with his shield , i ●●ung at him defyance , after resisting i did ever finde my foes departed , and good motions sign'd , or printed in my heart unknowne to me . from brutish elves to guard my new-man free . " this should be writ in cedar , or in gold ; " the man newborne , who is for grace enrold " shall sure be tempted by some wicked fiend , " whom if at first he doe suspect for friend , " and not receive his baytes with hearts delight , " that man shall winne the field through christ his might , and from thenceforth with greater dowries blest shall surely live and dye a saint profest ; his soule with christ shall rest in paradise , his body at doomes-day with joy shall rise . in this we have our master for example , who by the crosse on satans head did trample , as living he his motions had repell'd , and with gods word three times had him refell'd ; although he was alone , and destitute of humane helpe , yet he made satan mute . after his conflicts to congratulate , and him releeve in the like hungry state , as was elias , who in horeb past his forty daies by meanes of fore-repast , it is recorded that the angels came , which shewes gods care , faiths strength , & satans shame . but here 's a doubt , a question scrupulous , which to decide for me were perillous , lest that i seeme in negromanticks vers'd , or that my rule by saints might be revers'd ; whether these assaults reall were ? or visions ? or mixt with satans jugling apparitions ? to argue that gods sonne , the worlds bright light , should be transported by the prince of night from thence , up to the temples pinnacle with unextinguisht breath by miracle , like to a bird , in person through the ayre , deserves small thankes for pleading to impaire gods glory in his wondrous workemanship of the new-man : that were by doubts to clip his providence for carelesse watch and ward over his sonne , to whom the angels guard he promised by satans owne confession ; the fiend durst not , had jesus made expression , that he was god , have mov'd him to transgression , to shoot at soules , which took his markes impressions " to play upon the wits of reprobates ; " yea and for triall of regenerates , " who like to wanton apes , or stubborne boyes , " must smart till they leave off their prankes and toyes : " to charme the sense of witches who have rang'd " their bodies resting still in roomes unchang'd " on hackneyes , as they dream'd , borne through the sky " with nightly feasts their wills to satisfie , " ( so anodines , and poppies drugger intrance " their heavy nerves , that their wild fancies dance ) " the lord indeed permits him still to range " with lyes , false showes , & seeming wonders strange . yea too , and other whiles to play the ape , ghost , goblin , faiery , in fantastique shape , whereby mens outward senses he beguiles , as their craz'd braines , with visions , dreames , and wiles . the greatest clerkes sometimes he traines to folly , some for their pride , and some for melancholy , our youth he leades with fancies wild vagaries , as at full moone apes dancing the canaries . he wheeles about the world , the articke pole , as southerne coasts ; the vertuous , sicke and whole . all 's fish alike : but his most dainty spoyle is learned men with crotchets to embroyle ; whom rather than they shall escape his clawes , he tempts to jarre for words , bare names , & strawes . in samuels shape he saul by endors witch , and in the serpents forme did eve bewitch ; hating the womans seed , he sought by sleight and angels maske to bleare our saviours sight ; but through the aire to beare his body up , i feare to pledge scribes in that curious cup : for in the place , where he first met him , there , we read he left our saviour void of feare , although he did by vision or in trance , or actuall forme his highest plots advance ▪ and jesus might through his humanity , like peters trance , see satans subtilty within that uncouth place , or desart coast , as opposite to that which adam lost ; because he found christ in distressed plight , sole , and fasting , he thought to hit the white . " satan might tempt his outward sight & braine , " but at his will and heart he shot in vaine , " the god-head sway'd those parts , his angels guard " about his person kept both watch and ward ; so that nor satan could , nor all his bands without his leave once touch his sacred hands , much lesse against his will him to transport , whom god alwayes did strengthen and support , till he by judas sold should pay the price , or ransome due for our enormities . yet where gods word doth not my light advance , with humble sailes i vaile my ignorance . since seraphins their zeale were faine to cover : how then dare i nice problems to discover ? " a modest wit affects the new-mans straine : packe hence therefore ye wormelings of the braine . yet would i had the skill of augustine ; such knotty doubts to canvase and define , or that i were rapt with poeticke flam● , sedulius-like , or ara●o , to tame wits puffes , that so i might in english stile , as they in latine layes , a worke compile whereby our saviours deeds , the new-mans glasse , might with faire rayes reflect on hearts of brasse : i would imprint by his lifes innocence in britaines thoughts an imitable sence , to shun fond quirkes , and plainesse to embrace , i would assure them then of heavens grace ; whereas most wits now hover in the aire , betwixt fraile hope , presumption , and despaire . who knowes not that the fiend from his restraint late loos'd goes on the saints with doubts to taint ? but some will say , an angell cloath'd in flesh cannot the stings so punctually represse of raging sinne , as i have painted here ; nor from hels tempting baites his passions cleare , for borne in sinne how can we chuse but erre ? by our first parents sold to lucifer ? " the wisest man some touch of madnesse hath , " of pride , or lust , of niggardize , or wrath . doe what we can , our glosse and merits store looke like a menstruous cloath , or mattry core. i grant that none but jesus christ alone , the fathers essence and his holy one , did wholly live according to this forme , or spot-lesse could the will of god performe : but yet know this ( o worldly shifting man ) that thou art bound thy second birth to scan ; enamour'd more on grace and charity then on the world , and carnall jollity , and in all points to imitate thy head , or else thou art cut off , as member dead . thou must at first repell the tempters snares , be they ambitions ●ookes , or golden wares ; and if through faith thou struggle and dost strive against lewd thoughts , thou shalt o're come , and thrive ; if his lives type for precepts thou avow , thou quickly shalt attaine thy selfe to know , and be assoyld by faiths prerogative of raigning sinne , at least imputative . for which intent , and saints encouragement god many meanes both old and moderne lent , to rouze the slothfull up , to looke about , before that satan puts their torches out . among the rest , i hope , good men will heare , or read my lines , and with my plainnesse beare , since my ayme is proud sinne to mortifie , and by the new-mans lampe to edifie the lowly minded and the penitent , who more prize truth then falsehoods blandishment . let others trim their muse with gaudy tires : i envy not their layes , nor labours hires . a simple robe i like without a seame , ( for such a coate christ wore ) and such a theame consorts most fit with an evangelist , whether he english , french , or latinist , for publique use the praise of christ compose ; be it in numbers , or in copious prose ; and so for truth he sound a thankefull peale ; ere vowes he hoord up , for his private weale ; not like to clownes , who when they gaine good turnes , neglect their patrons , or pollute their vrnes , and memory with vrine , spittle , spight ; instead of thankes tyth'd out to doe them right . but howsoe're young gallants censure this , the graver sort will cleare me from amisse , and for the cloze , these golden rules inferre : plaine poems best become a gospeller : the strayned phraze , puffes up : truth suits a saint ; those women fairest looke , who never paint . a hymne of thankesgiving to the lord for his churches preservation from antichristian tyranny . 1. while natures sonnes at randome rove , our new-man fixt on things above by holy trance doth christ descry , in bethlems cratch , and calvary . now , we gods word and wonders sing , anon , we scan , o glorious king , thy triumph ; how thy faithfull crew , while tyrants rav'd , the stronger grew , and how bright starres , hells stormes withstood , till mungrells on mans merits stood . lord , grant us peace , our crosses ease , or them release , if so thou please . 2. as thou didst drowne proud pharaohs host , and guid'st thine owne through marine coast , so thine elect through every age thou didst preserve from satans rage ; so didst thou raise to life againe thy prophets twaine in sodome slaine ; so didst thou , lord , in judgement meete , in eighty eight the spanish fleete ; and save us then , and since againe from ruine , losse , and powder-traine . lord , grant us peace , our crosses ease , or them release , if so thou please . 3. their leaguers force thou did'st divide when we most fear'd hels raging tide , reforming faith in publicans among the britaines , dutch , and danes , bohemians , swethens , polanders , the swizzers , french , and hollanders , to counterpoize great babels side and by thy word to tame her pride ; which neere hath rent her triple crowne , when every bird requir'd their owne . lord , grant us peace , our crosses ease ; or them release , if so thou please . 4. o gracious god , how strange is this ! that thou hast cal'd blind strayes to blisse ! and didst for us new kings beget , when old elizaes sunne was set ! the tent she pitcht , james setled sure ; and charles now raignes , like cynosure , with golden starres encircled round ; he doth not slight the gospels sound , but still renues the holy fire , bequeath'd him by his royall sire . lord , grant us peace , our crosses ease , or them release , if so thou please . 5. when bavares duke , and ferdinand had yok't thy flocke in germane land , there rose up from the northerne zone a machabee , who eas'd their moane . nor is it lesse miraculous , that thou hast rais'd great bourbons house , against the eagle to make head , when both would gripe thy turtles dead ; and this diverting of their force spinnes truce for us , in them remorse . lord , grant us peace , our crosses ease ; or them release , if so thou please , 6. a thousand yeares the fiend was curb'd , and no great plague true saints disturb'd ; he made no fierce prodigious warre , till wichliffe preacht what berengare and former saints had vow'd with cares against the masse and mauzzimes wares . but afterwards , when by thy word some were reform'd , with fire and sword he then pursu'd thy new borne flocke , because they chose faiths living rocke . lord , grant us peace , our crosses ease , or them release , if so thou please . 7. even to this day , hels magogs still thy servants racke , their blood doe spill . o when shall we poore pilgrimes be from satans wiles and tumults free ? o when shall we their period see ? and sing to thee our jubilee , exempt from cares and carnall stings , o glorious god and king of kings ? not in this world , till christ doth come in person first all soules to doome . lord , grant us peace , our crosses ease , or them release ; if so thou please . amen . the fourth dayes exercise . the argument . christ having preacht the gospel , and new-birth , confirm'd the same by wondrous signes on earth ; the priests conspire his death . judas revolts . his supper , bloody sweate , and sore assaults . " if i had dranke at pale pirenes well , " as to the wise bellerophon befell ; " or that i had vrania for my guide , " i might transcend the starres , and hope to ride " on the pegasean steed with azur'd reines , " untill the poles resounded with my straines . such lofty wishes through poeticke guile farre be they from my low and trembling stile . not phaeton , nor waxe-wing'd icarus , but lucifers and adams fall should scare us from mounting high to pinacles and towers , where lightnings flash , where raigne the aiery powers , which may our carnal thoughts blow to despaire ( such mighty sway beare spirits in the aire ) like them , whose hearts once toucht with hallowed fire , have quencht the flame by ruff●ing to aspire , or like our eves , who in this evening age , when they should kneele , climbe up proud honours stage , where mammon they adore , and christ by halves , as if gods grace would breathe on golden calves . no sure ; his spirit loathes ambitious fires , but the milde soule and humble he inspires : such as of yore were jewries fishermen , the virgin mary , anna , magdalen . " god will not hold him guiltlesse that presumes " to touch his ark with flanting robes or plumes . avaunt then , gallants , with your idoll-fumes ; depart , ye ladies , with your nice perfumes ; kisse not gods sonne , ye proud imperious lords , for he abhorres high lookes , bug-beares , bigge-words ! a simple garbe contents our saviours cratch : " smooth glozing termes take those who termely catch " sad sackeclothes weed becomes this age of our , " where fiends unseene waite ready to devoure , as lawfull spoyles , our kingdomes fairest flower . this suites me plaine ; my applications sowre , yet wholesome , like to lemmons in a fever , to curbe those putrid fumes of head and liver , which now of late the gentry of this isle with riot , pride , and costly feasts defile . then , o great britaine , take it for no wrong , if i enchaunt thine eares with a meane song not grounded on false druydes antique tales , but wrapt in christ his swathes , & found in wales , from that wild place , where satans policy failed to tempt his will and phantasie , arrived then to thirty yeares of age , our saviour , to perfect his pilgrimage , returned backe to galilee againe in the third lustre of tiberius raigne , where he on truth at nazareth commented but thence repuls'd , the next coast he frequented , with this true note by that respectlesse towne , " no nation heeds a prophet of their owne : and having chose his prime apostles there , who to that end predestinated were , he preacht good newes unto the true beleeve● , to cherish his new church and to releeve her ; good newes indeed , which thralled soules restore to greater grace then adam lost before . the tree of life that of old adams foiling , and it of all luxuriant sappe dispoyling christ did transferre to mortall men on earth , who hardly could beleeve the second birth ; they thought that none but an old serpent could cast off his skin , and so renue his old inveterate new ; none but the phaenix dead could of his ashes reare another head , with lively parts as burnisht as the first . this seem'd a worke divine , which no man durst attempt , before our saviour made it plaine , that humane impe must here be graft againe and re-baptiz'd by the bright holy ghost , whose name and gifts he blaz'd through jewries coast. elixirs dreame , nor pythagorean change could work this feate , & ghostly willes exchange . not sun , nor stars , not humane s●ed , nor sence could breed or cause this quickning quintessence ; that spirit , which breath'd on the waters crude , when that earths lumpe confused lay and rude ; from a thicke chaos th' elements did sever , and with all quickning thaw did ice dissever , transforming what he would have new & straite harmoniously by number , measure , waight ; this love-bred flame , grac'd the pure virgins wombe , and none but him , such wonders great become . this doctrine christ to nich●demus taught , who then of him soule-consolation sought ; when at the bruite of his strange miracles this learned scribe , to heare christs oracles , had stole to him at salem in the night fearing the factions of th' herodians might , who nere about that time got captiv'd john , and through a frisking wench slaine thereupon : i heare ( quoth he ) that thou a prophet art , from heaven sent salvation to impart , thy deeds import no lesse : for who but one of gods owne choyce , or his beloved son , can doe such workes beyond set natures reach , or utter such deepe points as thou dost preach . enflamed with the sparkes of thy renowne , which flyes abroad throughout our spacious towne , i come to thee desirous to be taught , in the true way : and so to heaven brought . our saviour turn'd to our faiths alphabet and him to learne truths a.b.c. did set . not principles of mens philosophy ; but rules which stony hearts doe mollify ; " he must ( said christ ) who will gods kingdome see , become new-borne , and so an infant be ▪ that saying is ( quoth nichodemus ) strange , how can i now my ancient yeares exchange for a new birth : i shall get sooner roome in an old tombe than in my mothers wombe . jesus convinc'd his errour , and mistake , with this reply ; thou dost my speeches take in a wrong sense , for truth i tell to thee , none enters heav'n , nor shall gods kingdome see , except he be of water and the spirit first borne , and then that place he shall inherit . " that part of man borne of the flesh , is flesh , " more old , than of the spirit , which is fresh , " young , and gallant , he which is borne hence " leads a new life , and voyd of lusts offence . when the wind blowes , thou hear'st a noyse and sound , but know'st not whence it comes , nor whither bound : so fares it with the holy spirits man , how he came rapt with blisse he can not scan ; he knowes not how his spirit new became by grace unseene from the great spirits flame . when nicodemus heard this lesson rare , he answered , these things not likely are , how can it be that man without commotion of natures sense should apprehend this motion of his new-birth by the quicke spirits seed , and grow so strong except some thing him feed ? except some rayes , which we not outward see , or god-head rap the mind : how can this be ? bear'st thou a doctours style ? and dost thou teach ( said christ ) and know'st not this which i doe preach ? i speake the truth , and what my soule hath seene , i testify , yet all in vaine hath beene . if when i speake of earth , you●le not beleeve , sure if i tell of heaven , you will grieve " none ever yet that glorious place ascended , " but through the word , which from that place descended . " yea , none comes there , but who by faith on earth " beleeves gods word , the second adams birth . " the womans seed foretold in paradise , " who should confound the charmers sorceries , " who was fore-doom'd to be s●ung in the heele " by the old serpent , and gods wr●th to feele , " whom men lift up , and wicked satan stung , " as the brasse-serpent in the desart hung . out of this text all ye who are misled with glozing sinnes , your destiny may read , " that no man shall behold gods glorious face ▪ " unlesse by grace regeneration raze " sinnes aspicke stings , & for those stings that zeale " and love be stampt in him with heavens seale ; " unlesse we leave to serve the old mans lord , " and hate his life and lawes in thought and word : " unlesse we looke on him , who was lift up " on calvares crosse , and pledge him in his cup , " unlesse we leave our sinnes , and to conspire " against his saints : hell is indeed our hire . " hell is mans hire , except his earthly clod " be sanctify'd and rebaptiz'd from god : " his braine , heart , tongue , and soules chiefe faculties , " in one must with christs nature sympathize ; " which spight of sinne gods spirit soone or late , " by grace effects in the regenerate : " which comes to passe by pondring truths record , " christs testament , his covenants , and word ▪ " shunning scandall the cause of foule offence " by a pure life , faith , love , and penitence . " and lastly by oft cheering up the soule " with that repast , which nature doth controule , " that mysticke lambe unseene , yet reall flesh , " slaine , yet living now soules to refresh . thus doth the holy ghost worke and create a new borne babe , a soule regenerate ; ev'n he , that quickned christ in maries wombe , will breath on him , and make him then become by motion calme , unseene , and secret meane , christs lively member , pure , reformed , cleane , conformed to the head , our elder brother , whose last command was this : love one another . now by these signes our britaines sure may know , whether they be of his true christian row. to be baptiz'd without the sacred spirit , is surely never heaven to inherit . they be but nurles , half christians , dwarfes , or elves , nor hot , nor cold , which doe perswade themselves by baptisme bare with water , the communion , and outward workes to be of saint-like union ; for what will our great charters seale availe ? if to performe the covenants we faile ? " that is , to love our new mans lord and head , " learne his new law , and a new life then lead ? god by christ's death more power did restore with that free-will , which adam lost before . " grace gave to us this supernaturall " free gift to cope with the will naturall . " this will our new-man hath from bondage free , " because true faith brought bondage on his knee , " which , as love-tokens , each good christian hath " left him by grace , to lead him in christs path . but if he slights this path being catechiz'd , how can he be with flames characteriz'd ? how dares he say that he doth harmelesse save his sureties triple vow , except he rave ? " if he delights in carnall talke , or lust " more than gods word : his faith lies in the dust . " devotion failes , whilst sinne in man doth raigne , " whilst satans raigning fancy guides his braine " nor can gods gra●e within his heart fix anchor " till it be cleans'd of rust and natures rancour ; " or if it burne , it quickly may expire " by carnall meanes and blasts , except the fire " of zeale be kept still in by daily use , " with watch and ward from holy things abuse : " except the soule for god faiths tything powres " heapt daily from the foure and twenty houres . this is a mystery , which few observe ; and fewer like : but give themselves to serve the vicious times : more for promotion striving or plots to please rich humourists contriving , then grace to beg with humble hearts and sorry , then first to seeke before their owne gods glory . " joyne we our wills to his , we shall be pure , for christ his death old adams plagues did oure . but now a dayes in worldly policy some temporize , to hide their lunacy , like adams nakednesse , till time more mellow , and ripe shall change their youthfull haires & yellow , or else because against the holy ghost for sinning they doe tremble to be lost , if once new borne of the same flaming spirit they lose their talent , or chance to bury it . o causelesse doubts , like to hob-goblins feares ! as though gods spirit loathes the sighs and teares of his poore converts , nay , he will assure and helpe to make their rathe election sure . no fits stop them , like agues , stormes , or raine , but grace moves to their centred hearts againe . though i confesse that great presumptuous sinne concernes them much , who have new-formed bin , ( as many were soone after christs ascent possest with gifts to schooles astonishment ) by the immediate wondrous inspiration of gods bright flame , though by the instigation of satan , they chance afterwards to fall to lunacies , yet let them hope with paul and peter falne by christ his blood remission , for who dares judge grds grace without misprision ? or sentence our grave cranmer for his feares ? since at his death he purg'd his fall with teares , and sacrific'd his hand first to the fire , because it did against his heart conspire ? let them take up these words with job , and say : " ile put my trust in him , though he me slay . " t is true i fell : which fall i will not cover . " i was soule-sicke : but god may me recover . " barre aire and bloud of motion circulare , " meteours the one , heart-griefes the other scare , " the body feeles sins symptomes and diseases ; " so feeles the soule , till grace them both releases , " which never failes a saint , though for a while , " foule lustfull fogges faithes working may defile . " let none despaire that hath repentant beene , " or can but once a day sigh for his sinne . many grave rules and documents profound christ left , and did unto the jewes expound amongst which others here i will relate : " the lowly , pure , the poore and desolate , " the peace-maker , and for the faith opprest , " these with the zealous he pronounced blest ▪ christ termes those blest , of spirit poore and mild , " then what is mans great spirit ? satans child . " his bristling up with braggadochian vaunts , " with fuming spleene , with gall , and girding taunts ; " his standing on fond natures brittle pinion , " or his owne merits puffe , or wits opinion ; " his sleighting of a saint that favour craves , " as if himselfe were pope ; christs members slaves ▪ " his thundring peales of penalties high rackt , " as if his owne swell'd head no surgeon lackt ; " his false designes to bring home massy crimes " from forraigne climes in antichristian times ; " his challenges for honours wrong'd repaire , " or by law-suites saints fortunes to impaire : " what spirit swayes , shewes the red dragons mace , " not of the lambes , but wicked belials race . so farre was christ from wrath , or vengeance taking so farre from spoyling foes , or greedy raking , that he bad peter to put up his sword , when he had malchus smote ; and at his word confessing he was jesus , though they were scar'd at his voyce , he will'd them not to feare ; and when his owne disciples did presume to urge him , like elias ? to consume those men with fire , which wilfully deny'd to harbour him ; the fiend then undescry'd by them he checkt , and said , that they did rave , " for he came not to kill , but soules to save . who then beleeves saint patrickes oracles ? that irish kernes he kild by miracles ? or credit our new sects , who doe conspire to plant our saviours church by sword and fire ? so farre liv'd christ from pride ; at once he had but one plaine robe , wherewith his backe was clad ; one coate he wore to shrow'd his naked skinne , a seamelesse coate to cover adams sinne ; a coate indeed wrought uniforme and plaine , to shew that he recover'd backe againe our former suite of innocence entire without those seames of schoolemens nice atti●e , which likewise we , like turtle doves , must weare at our new birth with love and filiall feare , not slashing it , like schismatiques unbid , nor casting lots , as romes fell souldiers did , who not content to gore his guiltlesse side and body slay , his rayment did divide . " the fóxes had their holes , the aiery foule " their proper nests : but he poore harmelesse soule , " like noahs dove , on earth could scarce have footing ; " no certaine lodg , nor comforts worth the booting , " glad in his travels to receive releife " of them , who for his sake received life . instead of ease , he persecution felt , chose desarts oft , and into brine did melt his eyes with griefe to see such combination ; such pride among his owne selected nation . he spent the day in preaching and good deedes , the night in prayer for their foule misdeedes : yet liv'd he more contented with his fate than solomon with all his royall state , before whose pompe & traines illustrious muster , he priz'd the lillies for their native lustre . such artlesse flowers he saw of goodlier hew and glaring more then any maske or shew . this christ exprest with gospels majesty , with practicke patience , love , and poverty ; teares often shed , true zeale , and thereupon his fathers doome for sinners undergone . to stint our daily cares for worldly pelfe , " the morrowes carke he bids leave to it selfe . for why should we distrust our fathers ayd , when we see fieldes with various robes array'd ? and sparrowes bred without mans industry ? then how much more will he our need supply ? before we thinke on things meere transitory , seeke first , said christ , the joyes of heavenly glory , and then be sure of this : you shall have more than serves your turn out of his bounteous store , or at the least , what nature may suffice , food , rayment , lodging , or the like supplies : have you forgot the many thousands fed with a few fish , and barley loaves of bread ? to teach us thrift , the scraps when they were fil●d most frugally to be laid up he will'd : looke carefully the fragments be not lost , or cast away ( quoth he , the gentle oast . ) " a faire advice to them that spend on hounds , " what serves for humane use , though wealth abounds . " this rule likewise a warning type i place " for them that waste their inward food of grace , " distributing in playes , some pearles to hogges , " christs holy scrappes , as huntsmen cheere their dogges . " when we must keepe the reliques of our boord , " ought we not more the sacred word to hoor'd ? " the smallest crummes and passag●● of grace , " may stead the weake in their new holy race , o let us then without sophisticke brabble reserve all remnants of the mysticke table , least that the seed , which christ the better part most needfull calls , misse rooting in the heart , least martha-like with household toyle ●pprest we want the food which mary liked best , the word , which she so well disgested then , that her best choyce crownes her saint magdalen . to weane us from aspiring to promotion , the old mans plot , the serpents shining motion , when some of his apostles strove for place , jesus did thus their lofty mindes abase : he tooke and rank't a child in midst of them , protesting that , though he of scorned stem were held by them : yet meeke and innocent , his spirit might an elders worth prevent , and that unlesse a child we imitate in harmelesse love , we seeke gods lambe too late ▪ doubtlesse there is a great antipathy betwixt the world and heaven for quality and motion : when the church here militant failes to consort her tunes extravagant with the elects allelujahs vnion , the greatest here may misse of saints communion but if our thoughts shine circled in the ring of mutuall love with constant faith , ( a thing that may not be except the holy ghost infuse those flaming twinnes ) then will the hoas● of angels quire by the like sympathy , as load stones , meete our willes conformity . though nature doth impostumated swell , or burne with feavers , like the fits of hell , the spirit yet more strong in the vacation will overcome , and settle our vocation ; gods mercy will with natures moods dispence , if fixing on his sonne our confidence and rest , we kneele twixt love and reverend feares to him alone with contrite sighes and teares , unfaignedly sweet abbaes sound to greet , oft looking downe on our vile peacockes feete . o would these layes might now rebound with ecchoes ! and pierce the eares of earths magnificoes , with sad portents reverberating rue , and wormwood moods for slighting what is true ! because they doate , despising saints correction , on idoll-praise of good my lords reflection , and derogate from gods prerogative , not giving thankes to him by whom they thrive with titles more than don● , then gundamore , like herod , or proud babels scarlet whore : gods wrath in spight of all their brave reputes will squeeze their pompe and popelike attributes . truth echoed ruth : and he that scornes her eccho pigma●ion turnes , don quishot , or a hicco . truth spake this doome with trumpets sounding loud : " god helpes the meeke , and tumbles downe the proud . " so spake her voyce in them that bad us shunne " high seats , rich robes , to weare the homely spun " old sackecloathes weed , plaine stuffe , or camels haire , " contritions garbes , puft honours to impaire . so spake bright shining truth , that noble dame , in them that warn'd the outward man to tame , who by saint john at the lambes feast records that fou●es shall eate the flesh of mighty lords , when poorest saints and meanest of esteeme shall feed with christ , though they unworthy seeme to carnall eyes , and whilst those potentates , or pamp'red lords with all their glistring states . for want of wedding robes shall be excluded . and to become a shamefull prey concluded . meane while to gaine a name like alexander , some live by bloudy spoyles , or else they squander their surest meanes on earth for the support of their high pompe , and blazing starres report . but after death , o fooles ; what harvest shall ye reape by fame ? or port pontificall ? or if perchance ye live to dappled age , will not a lingring hell abate your rage ? would god these lines might prove angelicall that they were stampt in letters capitall , for never age durst be so bold to call like ours , damn'd pride of graces principal● . christ wils us not to judge men for that sinne , whereof we know our selves have guilty beene , for looke with what rough measure we doe mete to others , god will make the like complete upon our score : to cure a brothers sight t is fit our owne be cleare to judge aright . we must not give gods holy things to dogges , nor minister his mysteries to hogges , for hogge● in mire the finest pearles will tread , and envious dogs with bruitish passions led , will snarling-wise their masters guests molest , whom he invited to his marriage feast . these dogs and ●ogs , christ warnes us to prevent full cautiously , lest us they circumvent , and interrupt our entry into blisse , the gate whereof is straite , and many misse to find it out ; although they have been call'd , yet very few are chosen and install'd true saints : ( so narrow is the heavenly gate . ) some know the way , but comming there too late they are repuls'd ; some boast of miracles , and of great merits , yet find obstacles , and for their vaunts are dasht ; not every one that cals lord , lord ; or knowes gods murthered son , shall enter there with glozing snares and nets : the hollow hearts prove then the greatest lets , as doe their bragges of meritorious workes , or naked faith. here the slie serpent lurkes unseene of carnall eyes , and will betray soules with faign'd ecchoes , till they lose their way . but if they like our highest fathers will , they must shun ill , and so climbe up his hill. how many thousands doate on worldly pleasure so long , untill they lose soules sacred treasure ? sometimes hels theeves breake in , and all is gone ; some other time wanting the corner stone , their house fals downe , which whilst they build againe , death summons them , or tortures them with pain that they forget their master and their charge , and lose thereby his grace , and their discharge . all yee therefore , that mind the heavenly palace , take christs advise ; build not for carnall solace , on bog , or sand : but build upon the rocke your temple , where you need not feare the shocke of tyrant-waves , nor foggy earths eruptions , nor undermining fankes , nor theeves irruptions . and then you shall be sure though natures date concludes your state , to meet with happier fate . " to counterfeits much blame christ did impute , " and such as gave their almes for vaine repute ; " he willes us not to strive for wealth or place , " nor for good workes to looke for humane grace , " to love his friends , and not on them to prey , " nay , to forgive , and for our foes to pray . " we must not on a brother wrecke our teene , " nor let the sunne goe downe upon our spleene ; we must remit not onely seven times , but seventy times seven ; and that betimes , lest that we run that wretched stewards race , to whom his lord compassioning his case suspended all his debts , untill he heard how he had dealt with others sore and hard . he god forbad with babling to abuse , but when we pray , the briefest termes to use , " more tending to his praise , then our supplies , " which last wee season must sometimes with sighes : " not parrot-like by roate , but from the roote , " and bottome of the heart with abbaes note ; the module whereof himselfe declar'd , thus having us from tedious formes debarr'd : " father most high , thy name be glor●fide : " thy kingdome come : as doth in heaven betide , " thy will on earth be done : food daily give , " to us : as we our foes ; lord , us forgive : " and let us not be tempted by the devill , " the world , or flesh , but free us from all evill . this pithy forme the lord to us did leave for patterne pure , if we it well conceive . we must in chiefe looke on gods sacred power , and sanctifie his name before we powre devotions forth for our owne private ends. we must doe nothing worldly , but what tends more to his praise than to our owne respect . he warnes that we false christians must expect , who the true faith to bring into neglect will forge strange things well-nere to foole the elect ; false balaams , who not holding love for roofe , would cover faith with golden clouds aloofe , " false teachers , like the scribes and pharisees " who should seduce the world with dreames and lies , " who like jewes rabbies for supremacies , " should gape , and hunt for lordly primacies , " over his members , whom he brethren styles , a caveat true for antichristian wiles . yea , and for lords , if they good christians grieve under pretext of gods prerogative . to these he other addes , signes that portend the judgement day at hand , and the worlds end. " when that we see strange plagues , fraud , famine , jarres , " with massacres of saints , and bloody warres , " when mauzzims type raignes in gods holy place , " like caesars set for sions last disgrace : " when frogs , or locusts wast our meanes of light ; " when the baptiz'd our new mans gifts do slight , " and sell mens soules ; when one betrayes another , " and of christs flocke the brother hurts the brother ; " when children to their sires rebellious prove , " and wives to husbands faile in mutuall love : " these tearing vnions bond by loves divorce , " those razing natures fort without remorce : " when both these states , the churches mysticke type , " each other cloy with tares , or fruite unripe : " when men create new christs both here & there , " or , then in heaven , christs body seeke elsewhere ; " when his bright light shines in the utmost west , " which , like to lightning , rose first from the east ▪ " when most mens zeale shall frozen be and cold , " then every houre looke for the end foretold ; " which end steales on , like daniels desolations , " or noahs flood , which overtooke all nations , " whilst they were feasting , like our libertines , who slight these flames , as they those crystall signes . heed , readers , then your monitors advise , and scorne not this his servants sacrifice . other good rules to us christ left behind to cleare the sight of the most sinfull blind , and those in solid words more comprehending in one short parable , more by descending from generals to formes particular , conducting saints to the archangels war , with easie steps , and edifying phraze , more than by thorny doubts , meanders maze . " which course if preachers now adayes would trace " with catechizing lectures to make place " for seed to spring , not halfe so many tares " would choke pure-seeded hearts with worldly cares . " if in their sermons to the simpler sort " they leave to canvase and to make report " of matters past their reach and apprehensions , or such deepe points , which might provoke contentions : as gods essentiall forme , pelagian doubts , the soules free-will , hels place , or whereabouts departed saints are seated till doomes-day ; and not the pulpit beate with an affray on bellarmine , and other clerkes unknowne , whō they with latine there would tumble down . if they shoot not wits squibs against the truth , nor legend-dreames to sindge the eares of youth ; if they preach nothing but christ crucified , and saving faith , sinne would lye mortifyed : their zeale would spring , if they with zealous mood , expound christs gospell to be understood . men would repent , sinnes baites if they disgrace , dividing the lawes thunder from mild grace . some kind of sinnes , which daily he beheld committed by poore humble soules , he held more veniall , of compassionate regard : he pittyed them , and their petitions heard , if with contritions grones they did lament , and of their sinnes unfainedly repent . to shew his love unto the convertite , to lift up soules from discontented plight , and that none should despaire of clemency , he did these short similitudes apply . a man had lost one sheepe of many score , but finding it with toyle , rejoyced more , than for the rest , which never stray'd at all from their owne ranke , his whistle , or his call . a woman next he cited , who did boast , more of one silver peece , which she had lost and after search recovered , then of nine left in her purse , that never made her whine . for further proofe , he brought the prodigall , who spent his meanes , both use and principall , most lavishly , yet afterwards repenting , with teares he found his fathers hearts relenting , that his returne a new-man from a beast he welcom'd with a calfe , and made a feast . " such joy ( christ said ) transports the angels quire , " when men repent , and seeke their heavenly sire . " they triumph more for one poore convertite " then for lesse strayes , or more in life upright . so pittifull was christ , that to unfold his love , remorce , and mercies manifold : were endlesse paines above capacity of humane wit clog'd with infirmity : as may appeare by that adulteresse led by the scribes , when seeing her heavinesse he bad her to goe home , and sinne no more ; and when himself stood tortur'd at deaths doore he comforted the theefe with paradise , because he askt for grace with dolefull eyes . " but for the higher sort , who proudly dar'd " maskt under lawes pretence with burdens hard " to tyrannize upon mens consciences , " and by schoole quirkes , or wrested sentenc●s " of scripture to molest the churches union , " those with a woe he doomed for disunion , with such who force the gift of chastity , unlesse god gave it , on humanity ; who barring saints gods im age to beget , would weave for foule asmod●eus priests a net. christ utterly mislikt such scandalists , like them who dare , beyond religions lists as petty kings , to lord it by their gripes , wounding the poore , worthy of many stripes , those he judg'd to be , for above all sins then raigning strong , and whereby satan wins most in our age , smooth-fac'd hypocrisy he loathed as foule thoughts , soules leprosie . eight severall woes therefore against the scribes he thundred for their hollow deeds and bribes : " who knew his masters will and did it not , " but wilfully would loyter , play , or plot " some lewd designe against his masters profit , " or saw his losse , and not informes him of it ; such witting slaves he sentenced to be worthy of smart in a most high degree . it griev'd him much to see wisemen contend , like ideots , and fond children to no end , for shaddowes on the wall , for dignity , short lasting pompe , for so true liberty quite losing through their pride , and vaine desires they quench the flame of intellectuall fires : christ saw these flashes , dreames , and fooleries , and oft lamented them with weeping eyes . to shun therefore gods wrath , and to fulfill , while we on earth survive , his fathers will , " of force we must ( he said ) forsake our owne , " though dearest , lusts , and tread temptations downe : " we must take up his crosse , and that prefer , " as heavens doore , and our remembrancer , " before our parents , children , or alliance , " and on his blood to fixe our whole affiance . to penitents through faith , hee preach't remission of sinnes , but plagues for temporiz'd omission , the which with teares hee prophesied would light for wilfull sinne on every faithlesse wight . this judgement on jerusalem foretold by romes proud conquests afterwards tooke hold , when abrahams seed , the circumcized ligne , were quite expulst the land of palestine . and sithence we , the christians of the west , yea , and the east , whom infidels molest , have felt for sinne gods plagues of vengeance due , and shall feele worse , unlesse we change our hue , with better leaven then the pharisees , our faith , like ill bak't bread , soone putrifies . o hardned hearts ! o most unhappy men ! how oft sought christ , like to a carefull hen her wandring chickens , or a loving brother , to reunite your strayes ? and wrongs to smother ? how oft likewise hath he recalled home , into his flocke our westerne christendome ? god grant our b●itaines may regard this pittance , these crummes of mine , not slighting their admittance into his fold , least antichristian foule devoure their seed and their new man controule ; " lest for their want of faiths lampe-oyle in heaven , " they be like to the foolish virgins driven " from the kings feast ; or that they hide their talents ; " or they shut out for want of wedding rayments ; " or like those clownes , who their lords servants stript , " murtherd his sonne , and were themselves extirpt . these severall sorts of temporizers toucht , we find by christ himselfe , and sharpely coucht under these pithy parables , like them ; which praise the tree , and yet the fruite contemne for some there are , as jesus did rehearse , who by the high way side , good corne disperse , and this the birds catch up , and prey upon . some sow in barren ground too neere the stone ; which wanting earth & moisture wants encrease ; " so hardned faith can never harvest peace . " and though gods word be preacht on sabbath dayes , " yet lacking roo●e , it withers & decayes . such auditors , and outward formalists stand both excluded out of christian lists . " some seed springs faire , but choakt with thornes and tares , " soone faile , like braines too full of worldly cares . " when satans weedes of vanity , or lust " grow up with faith , then faith lies in the dust . so in gods church spring heresies accurst , unlesse good pastours weed them up at first . " but blest be they , who sow in fruitfull ground , " their graine shall sure a hundred fold abound ; " like mustard seed , though at the prime but smal , " yet at the harvest , it growes full and tall. if adams sonnes could with a zealous mind receive gods word , his spirit they should finde , his holy gifts would multiply with store ; from blisse to blisse they should rise more & more . such prophesies of christs are come to passe , where we may see , as in a steely glasse , how some ●ay for gods messengers a traine , yea and to slay their masters sonne againe . how neere some runne into damnations brinke , like beares to eate his flesh , his blood to drinke ? " for doe not they with blasphemy mistake ? " to bragge , that they did flesh materiall take ? " when christ before his passion , as he sate " at supper , did no such communicate . " in reall forme ? nor yeeld for them to gnaw " his limbes , which then and there entire they saw ? " his flesh and blood christ consters to be life , " and quickning spirit , and to end all strife . " he saith , that man must have another birth , " the elder borne of flesh , or carnall earth . " the second of the spirit , new and quicke ; " whereto a saint with constant faith must sticke , " for as the flesh subsists with earthly bread , " so by his deaths record the soule is fed : " his sacrificed flesh with mouthes confession " and hearts beliefe receiv'd , heales all transgression ; " and doth through grace the spirits food impart " unto gods image pure , mans noblest part . " this made christ say : the flesh cannot availe , " for blisse , but that his quickning words prevaile . " this quickning food christs spirit satisfide , " when satan try'd his body mortifide : " mans person here not onely lives by bread , " but with the word of god he must be fed . " this unseene meate christ had , as he did tell , " whereof they knew not , at samariaes well . " on which eternall ●ates those soules that feed , " of carnall food shall never stand in need , " nor at doomesday , when hagges howle out , alasse ! " shall soule-fed saints to condemnation passe . this living water free'y without sale , christ cry'd to all a ●hirst , both great an small ; " to drinke , beleeve , and feed on christ , implyes " the selfe same thing in our great sacrifice . our bodies food by nature rots at last , converts to dung , and to the draught is cast , or is to humours chang'd ; but christ his food transformes us to his quickning flesh and blood , of the like substance form'd and quality as the new mans by christs conformity . " the rocke a figure was , the vine a signe ; " blest be the branches grafted in this vine , " so blest be they , who make true ghostly use " of this rocke , vine , and blood without abuse . " as here our soules feed on christs flesh and blood , " by faith : so musing on his sacred food , " we shall raisd up to higher dignity " feed on christs god●ead and humanity ; " where now we feed on christ the lambe divine , " we then shall feast through christ , with god in trine . " gods word begat the churches sacraments , " of sundry formes , yet one in their intents ; " the circumcision and the easter lambe , " our baptisme and the eucharist became ; " mysterious signes christs image to renew " by grace in man , the gentile as the jew , " in which , as they their faith infolded fixt , " so we on christ baptiz'd , and c●ucifixt ; " for in the cloud the nation circumciz'd " were in the desart to faiths rocke baptiz'd , " an easie yoake for us , two objects free , " both which they darkling saw , through crystall we : ●they god admir'd in their old sacrifice , " as we doe christ in ours with extasies . " faith saved them and did their soules releeve , " and the same god saves us , if we beleeve . " since they were sav'd beleeving in the shadowes , " then why not we receiving him that made us ? " yea sure , we may according to our creed " and zeale , feed on his flesh , true flesh indeed , " not chymicke-like , with changing accidents , " but as our new-man feeds with soule-rapt sense ; " not with our teeth , nor yet fantasticke flesh , " but as himselfe at supper did expresse " it for soules food to his disciples then , " as now , with his deaths type , to christian men . who this beleeves and helpes the wounded man , without a fee , like the samaritane , if he be lowly , as the publican , asham'd of sin , and doth the best he can to please the lord ▪ he shall be borne anew , of gods bright spirit , and see all things new , " the sacraments typ'd with new properties ; " the one doth cleanse the babes impurities , the other cheeres us up by sacrifice of bread and wine , food of new qualities , vnder whose veile they blest by sacred word we minde in trance the body of the lord , and then we checke the world , the flesh , the devill ; for saints wel know , that nothing which is evil , nor yet that flesh , wherein our spirits move , shall heaven see , till grace our sins remove : ( which may not be , unlesse we will repent to natures griefe , and fiends astonishment ▪ ) how we become new borne , no more we know than nicodemus , how the wind did blow , but by our faith : that gods sonne crucified doth now on his right hand sit glorified above all thrones , a saviour , priest , and king , triumphant over sin , the dragons sting , and may heale us , as the brasse serpent hung did israelites by fiery serpents stung , if we receive this viands excellence with inward taste more than with outward sense . but why did christ evangelize salvation in mysticke sort ? and aime at reprobation by sentences to carnall wits so darke , was it that we more seriously might marke , the sence , when they should moralized be by clerkes of our leviticall degree . perhaps such tropes propt with divinity , may worke in some with greater majesty " so saints sometimes to states tyrannicall " have read by riddles , or in generall " grave lectures on the gospels lightning text , " least their seeds growth by spleene or by pretext " of winding lawes were dasht with dis-respect , " or silenced themselves with foule neglect , " if bluntly they , or headlong out of season " preach much of peace to tyrants voyd of reason . christs flocke well knowes his voyce : but on the rest that stray , let wolves and roamers feast , let carnall sots poare on carnalities , whilst we christs body see with angels eyes , or at the least , while with our new mans sight , we doe discerne from carnall sense his light : after this way hid from the old mans brood our noblest part receives christs mysticke food . some other times he prov'd his oracles concerning fruitlesse faith by miracles ; as when he to a figge-tree did repaire for fruite ; which a farre off seem'd greene & faire in show , but finding there not ought but leaves , incens'd , he it with indignation leaves , because he found it backward in the yeelding , and not well graft , he left it for a hielding , and from thenceforth a reprobated tree : for when he said , let never fruite on thee , ripe or unripe , ●e from ●ence forward found , the boughes fell dead , & withered to the ground . what shall i write of tabors mount the story ? where three disciples saw his shining glory ? in all his workes of greatest eminence , he ever had his end and reference to constant faith , and to his fathers will , which for mans good he thirsted to fulfill . the number of the signes which jesus wrought , were infinite , beyond mans wit or thought : whereof the first was water turn'd to wine , to grace a marriage-feast by deedes divine at cana wrought a towne of galilee : which him confirm'd the mysticke vine to be ; that as raw water tooke the taste and shape beyond mens reach of natures rarest grape , so might dull thoughts , though cold , receive impression of the fire-cloven tongu'd zeales expression . he by his word made simple fishermen , more wise then doctours without booke or pen. he made the blinde to see , the lame to goe , the dumbe to speake ; the sicke past cure , forgoe their palsies , dropsies , and issues of blood yea , from his vesture toucht proceeded good . he forc't his foes , the luciferian rout , to quake , and at his word he chas'd them out . he many freed with reall fiends possest ; cleansed lepers , and all as were distrest with feavers fire , or humours foaming rage , or were diseas'd of young or elder age , in body , or in minde ; he raisd the dead to life , and lazar in his earthy bed for foure dayes space entombed he reviv'd , and thousands with small victuals he reliev'd : which deeds his power prov'd omnipotent , that could raise food , and make his guests content . he walked dry-foote on the liquid seas : he calm'd rough stormes with words : be still & peace ; words cyphring him gods mighty sonne , and word , which could so soone both windes and waves accord . not one , who had of faith the smallest graine , departed from his sight uncur'd of paine . he cur'd their bodies griefes , their sinnes remitted , he calm●d gods wrath , and nothing he omitted expedient for the soules salvation here , whereby we might before gods throne appeare , made pure by faith : free from concupiscence originall , and sinnes deriv'd from thence by meanes of his great merits excellence , his words , his workes , and virgin-innocence . he knew the thoughts and plots of salems clerk● , and did strike home at their slye muttring quirks . and all these wonders of amazement full , christ acted to provoke a nation dull , yea to confirme his gospels oracles transfer'd from god , he wrought such miracles , to make our soules to see the heavenly light with eyes of faith , and here to live upright , according to his patterne : more to raise our makers glory , then our causelesse praise ; to muse on more the new mans lasting food , then transubstantiate toyes of flesh and blood , that we by fiends and worldly wiles perplext , might find sound cure in his true gospels text , christs testament , which in the church more bold then wise , some in their hands , not hearts do hold but t is in vaine to turne the scriptures over , to quote some text , and presently to hover about our worldly businesse , as if borne , like butter flies , or natures shamefull scorne , to flutter time away with painted wings ; but we must plod on these eternall things with serious care , that when our tempters come ( as come they will ) they may not find us dumbe , or planet strucke , but finding us prepar'd , with jesus in our mouthes , and hearts ; out dar'd , they out of hand will from our lodge depart to other rankes their venome to impart . such wonders were atchieved for three yeares space , to witnesse christ gods sonne , and in gods place , the first at canaes marriage did appeare , the last concludes by healing malchus eare. more miracles were by our saviour wrought , to satisfie the true believers thought then living in that age. but these suffice to manifest his god head to the wise , to penitents , and hopefull catechists , which were left by the foure evangelists . for if the precepts all , which jesus taught , with wonders wrought , were to our knowledge brought , they would confound the hearers memories , and fables seeme in baals blind oratories . gods word is pithy , short , and ponderous , where humane glosse is long and frivolous . we have enough christs gospel to confirme ; we crave no more to keepe our inside firme , than what we by the spirits pen-men finde recorded there to edify the minde . if any cover more , let them take heed , that they smart not for their presumptuous deed ▪ as sometime sought a princesse fond with zeale , of christ his deeds to adde an ampler deale ; those which saint john omitted she desir'd to bring to light , but while she thus aspir'd , a wandring fryer of like holynesse from italy arriv'd ; and did possesse her mind so much , that he by revelation , false dreames , deceites , and satans provocation , and faigning , that he got into his hand saint peters relique sho●e in jewrie● land had soone perswaded her , that from her wombe a prophet borne should afterwards become the man , that should those miracles omitted , divulge to light , whereby he was admitted , because more holy in her vaine opinion , then other men , to be her carnall minion , untill at last , z a dukes inheritrix with a great belly turn'd a meretrix . but all christs workes could not from martyrdome protect his life , such was the godheads doome , that him to sting the serpent should aspire , and him to slay now men and fiends conspire : that yeare , when caiphas sate in aarons roome by deputation from imperious rome , in th' eighteenth yeare of old tiberius raigne , when pontius pilate for ambitious gaine , and bloody spoyles had rackt judaeaes land about seven yeeres with his praetorian band : then christ his fame for raising lazarus from death , and for such deeds miraculous , began to spread abroad with glorious wings , and then it pleas'd the soveraigne king of kings to free his sonne from earthly cares and feares , and to recall him from this vale of teares , where he had liv'd among the jewish route for three and thirty yeares , or thereabout . the period now approacht of that decree foredoomed by the sacred trinity : that gods deare sonne , new creatures to create , should for old adam dye a shamefull fate . the jewish scribes of salems hierarchy had long before with plots begun to try , how him they might intangle in his speech , but his wise answers still outstript their reach . sometime they did with questions him assay , to know , if they should unto caesar pay tribute or no ; whereby they might for treason attach him : but they failed for that season . so wary in his talke they found him still , they could no way entrap his tongue for ill , nor taxe his life with the least hainous fact. at last the bruite of his late famous act , how lazarus revived from his grave , where he had laine for foure dayes space , that gave more cause of envy and astonishment , new jealousies , fewell of discontent ; but most of all when loud hosannae● shout to welcome him the city rang throughout . how many griefes on his humanity ? how many wrongs on his divinity did they from time to time , when they should render him gratefull thankes , inflict ? though thankes were slender : instead of thankes his favours they requited with adders stings ; his wonders they backebited , and tooke him for a witch or conjurer , with belzebub in league ; that he did erre , dislodging f●iends but by the prince of hell . but how christ raisd the dead , they could not tell which way that chanc'd before the latter date of crooked time doom'd to a flaming fate . that some reviv'd , they had some instances , but they were few , or but few houres in trances . never did enoch pay his debt to death , death never stopt the zealous thesbites breath : for these they had their schoole-distinctions cleare , but christs late act amazed them with feare . they fear'd the losse of their high temporall sway , lest this new man might turne mens hearts away from moses lawes , and make their offerings lesse : they had of late by rome felt some distresse . their yearely gaines , which did support their pride , they doubted much would fall with his spring-tide . this mov'd the scribes , with their high priest and judge , proud caiphas , so at christ his fame to grudge ; which to deface a councell they did call of their chiefe priests and scribes in caiphas hall , where annas styl'd the high priests suffragan , or sagan to jewes metropolitan , whose daughter was that time to caiphas wife , conspired thus against our saviours life : right reverend rabbies , and renowned scribes , the countenance of our most holy tribes , have we not suffer'd griefes enough of late ? but that more cares must now infest our state ? a counterfeit messias , a new man , jesus of galile , a puritan , thinkes now because he is a nazarite profest , to change the priesthoods ancient rite , and ceremonies of mount sinaies law. behold , how he doth labour to withdraw the fraile and giddy-headed multitude from our traditions , which he tearmeth rude , humane , and not divine . if this world hold , farewell peace offrings , which our state uphold . we must bid moses , with gods lawes adieu , and aarons tinkling bells shall lose their due . we shall no more meete here before the lord , if this upstart with his unlettred word shall by new dreames raise up a newer sect than holy johns , whom none of us suspect of fraud . to schismes this matter sure will tend , which in short time our synagogue will rend . romes greedy kites will of these newes be glad , nor herod will be thereof very sad . but both will joyne to share our finest wooll , and downe they will our goodly temple pull . how shall our levites then themselves sustaine ? nay , how shall our grand mitred prelate raigne , to represent great aarons majesty ? if this impostour maskt with poverty doe stop the gap , through which to paradise we leade mens soules , the simple and the wise . i doe protest it grieves me to the heart , and i foresee , we shall hereafter smart , if he goes on in this his new-found motions , though begger-wise , yet may it breed commotions . for did you note , when through the streetes hee past upon a bare-backt asse , how some did cast their garments on the way , with branches greene held in their hands , like fooles , to have him seene , and for a demy-god observ'd , the crowd hosanna with great shouts proclaiming loud ? and all because he had by satans ayd to lazarus late dead new life convayd . indeed some signes he workes , and men possest with fiends he cures , having some league profest with belzebub : for which he hath no warrants from god , or us , to execute such arrants . annas had scarce exprest himselfe at full : when caiphas , like to basans bellowing bull , began to roare : shall we put up this wrong ? and not suppresse him , ere he be too strong ? have we not yet both swords at our command ? pilate will not deny , if we demand his armed helpe to take a mutineere , who calles himselfe gods sonne , to domineere the sooner by that high and lofty style . but let us now attache him by some wile , lest to some desart he depart againe , when he shall heare , that we would take him fain ; and thither will a world of people flocke , itching to heare what of the living rocke , or the new birth he blunders out , to bleare their silly sight , and so away to beare the palme from us , or draw them to despise our ancient rites , and stately sacrifice . t is meeter for one man , though innocent , to dye , then that we live in discontent ; yea , and that lazarus , his late raisd minion , shall suffer too , to stay the worlds opinion . and then with shame the rabble rout shall see , that prophets never rose from galilee ; for our new king in bethlem must be borne with state and pompe , not like this wretch forlo●n who for a throne , shall mount the crosse most royall , and for a mace , shall beare a reed as loyall . this is his doome , though he the dead revive , that dares affront our high prerogative deriv'd from god , with ephod● golden gard , with vrim which and thummim we regard ; which evermore jehovah did assigne over his church to us of levies ligne ; at least untill our great messias come of judaes stocke in kingly davids roome , before which day elias must descend from heaven downe , things crooked to amend . in the meane time let us our state defend against new wits , which labour it to rend , by broaching forth a new religions forme , under pretence the ancient to reforme from all traditions and formalities by their new f●ames , the spirits novelties . before his fame soare up a higher pitch , clip we his wings , lest his new sect bewitch the better sort with hells attractive charmes : his sudden fall will stop all future harmes . so caiphas yalpt ; and all the sadduces approv'd his plot with some proud pharises . from that time out they sought to apprehend the lambe of god. and satan to that end , because he thrice fail'd in the wildernesse to tempt him with his baltes to wickednesse , with all his art began to play his part , and to his mates his poyson to impart , ayming at peter , whom he thought to sift as whea●e . he had already to his drift snar'd judas in by nets of avarice to gape for gaine , and some of those supplies , which by free-hearted men for their reliefe had beene conferr'd , to turne , like a false thiefe to his owne use . with him therefore the fiend conspir'd to bring to passe his damned end ; which was to ruine christ , and all his crew before he could on earth gods church renew : but could none other of th' apostles winne save this perditions child to act that sinne . judas suborned thus his instrument against his lord and master did invent an ambushment christs body to betray , though he his owne , and soule did cast away to satan for a prey . for when he saw , as purser , that he could no money draw more than he had by christ his company , and that at simons house in bethany , whilst he summ'd up with avaricious care his theft , he markt how christ went poore and bare , not caring for the world , or worldly gaine ( his chiefest ayme ) and would not then restraine the woman which powr'd nard upon his head and feete ; an oyle , that might him much bestead , if to the druggist sold ; he murmur'd sore , he could not catch , as he had done before . this when our saviour mark'd : why doest thou grudge , judas , said he , like a pelfe-serving drudge ? this oyntment sold disposed to the poore , i grant , might have their wants relieved more ; but they are alwayes here , so am not i. embalmed thus , know , i shall shortly dye ; and through the world , where shall be read my story , her loving deed shall publisht be with glory . these words distasted foule iscariots thought , and to betray him now he hourely sought . away he went to the chiefe priests in hast , and told them of christs life , and of this waste . now is the time , quoth he , for you to take him , whilst he at night to prayers doth betake him . he names himselfe the christ. i heard him say , he would gods temple raze and ●ast away , and afterwards r●build it up as well in three dayes space in spight of men and hell. the priests were all of such a chapman glad , and presently a contract with him made , that their catch-poles might without jeopardy arrest him by the nights obscurity , for thirty peeces of that countrey coyne , which to their treasure house they did purloyne by shifts and fraud , for which they were reprov'd of christ before ; which them to malice mov'd farre more for that than any other cause , though they surmiz'd the breach of moses lawes , for plucking corne upon the sabbath day , or bringing downe their temple to decay . about that time , the paschall feast to hold , on maundy thursday , so enstyl'd of old , jesus did sup that evening tide his last at salem in an upper roome ; where plac't with his disciples twelve he first tooke bread , b●est , brake , and gave it them , whereon they fed after his blessing : this my body is , " his body sure mans sacrifice for blisse , " if rightly tane by a just true receiver " with inward taste , and of a true believer " ( for otherwise who toucht christ in the prease " aswell as the blood-flux'd had found more ease ) " in the remembrance of his body naild " vnto the crosse , whereby the saints stand baild " from terrours here and in the world to come ; nay , warranted in spirit they become against doomes-day from the darke second death . he blest the cup alike with holy breath " after the new mans way , and bad them drinke " the sacred wine , and on his blood to thinke ; as lately at our new mans sacrifice with bright day-light confounding heresies , my ravisht muse beheld the heavenly vine with purple grapes for mortals prest to wine . ●this costly food , soules manna purging vice , " the figure of his bodies sacrifice , " this type of blood ▪ unbloudyed mystery , " christ left for saints to keepe in memory " his death , untill his comming from above , " where yet he sits to intercede , and move " for penitents his father wrong'd by man ; " this way i feed through faith : and who dares scan " another sense , yet with humility " let him here stop , as with the trinity " of persons in the godhead , which he ought " more to admire than by transcendent thought " to soare more high than eagles to the sunne , " where , by the stame his sense may be undone ; " since how wee change to christ no more hee knowes " then babes the manner how the spirit blowes . " the sunne drawes up earths vapours : and so can christ lift like stephen up our inward man. this humblenesse of mind , when christ had supt that evening , as it were to interrupt our future doubts , he shew'd by stooping downe to wash his servants feete with love unknowne . " to which he added , that the marke for ever " true hearted christians from the false to sever , " was mutuall love , which a commandment new " he styl'd , for without love faith proves untrue . " our soules , and bodies are the church , where god " in the third person holds his sweete abode . " but if we hate good men , god dwels not there , " for the true churches roofe love ought to beare . the sacrifice all done , christ went his way out of the city , as he us'd , to pray , accompanyed with his disciples true , for judas was departed to his crue , ( his masters nippe made him the sooner goe : doe quickely that which thou intend'st to doe . ) to execute his treason and compact , and to receive his bire ; while jesus rackt with griefe prepar'd by fervent love aswell as faith and vowes , against sin , death and hell. with his ensuing griefes he had acquainted his chosen mates , how he should be attainted , bound , and arraign'd that night , how thereupon , as scattered flo●kes , his servants would be gone , and him would leave amidst his bloody foes enthrall'd , and sore distrest with dismall woes . but peter trusting to his rusty sword seem'd to distrust his lords propheticke word ; no mortals force , nor death , nor furies grimme from gods deare sonne should ever sever him . before the cocke crow thrice , thou wilt deny , replyed christ , me and my company ; thou and thy mates before the mornings peepe will flye for feare , like weake and heartlesse sheep . there close unto jerusalem confin'd neere olives mount , a place for him assign'd by destiny , which was his fathers will , to vent the throbs which did his inside fill , a garden styl'd of old gethsemanee , secure at nights from worldlings company . there , jesus felt what might the stoutest quell , a world of griping cares , of torments fell , the dreadfull vengeance which the godhead past upon mankind , his owne so over cast and almost sunke with agonies of sorrow , that one had thought he could not live till morrow . his tender body did extreamely languish , and did partake of more and sadder anguish then other mens , wanting the nature male in the mixt frame of his conception female , or weaker earthly flesh , whereby he stood so tortur'd , that he sweated drops of blood : " so sensible , so full of piercing paine , " that he could not but more then man complain ; " like him , whose youthfull lockes chang'd into gray " in one nights space , on fame that the next day " he should be slaine . but sweates to sacrifice " of streaming blood exceedes all prodigies , " and shewes that saints by meanes most violent , " win grace , to natures sore astonishment . christ by this strange pro-passion tortured shewes that his mind as body languished . his agony surmounted all mens feares , whose eyes for sin gush seldome out with teares : nor can they force one brinish pearly drop , nor fetch true sighs , thogh sighs might vengeance stop : to which i joyne the burden which he bare of adams sins , which did augment his care . his delicate smooth mortall flesh did strive with hell , and as it were sought to reprieve the comming vengeance of the godheads doome to every mortall due , even from the wombe ; and after he had crav'd his fathers ayd for his true church , thus for himselfe he pray'd : deare father , now let not my soule become for sinners debts charg'd with a greater summe , than nature can repay . but let me passe without more paine ; poore man is like to glasse , soone broke & bruis'd ; or like the wither'd grasse , unlesse he be supported by thy grace ; " unlesse thou please the torture to abate , " or give him strength ▪ hard is the martyrs fate . i st possible thy lees and wrathfull cup to passe , that i shall not sins banquet sup ? ah no ; the ordred course of things to come must correspond with thy eternall doome . therefore my will to thine , lord , i submit , i kisse thy crosse , i love and honour it . such piteous plaints christ with a troubled spirit powr'd , when no curse he for himselfe did merit . and no marvell , for he endur'd the scourge for all mens sins , and all he sought to purge : " he tooke on his owne backe , on his owne score , " the whole burthen , which made him groan the more . " of meere free will , and love , not by constraint , " he tooke on him our frailties , as our shape , " that from the hunters snare we might escape . " our pride , our lusts , mallice , and wiles he bare , " and bath'd them in his sweat , teares , blood and care " he suffred for all adams progeny , " unlesse some madly crosse their destiny , " and chuse the kite , the foxe , and leopard " before the spirits dove or lambe for guard. all christians reape his passions benefit , save those who had renounc'd him of despite : or those who fixt their hope on others fate , distrusting him to be sole advocate . o that men markt what their redemption cost , how christs deare blood hath gods hand-writing crost ! and that they waigh'd the persons dignity abased thus out of meere charity ; to sacrifice his owne most guiltlesse blood for saving from hell-fire fraile adams brood . with weeping eyes and with a bleeding heart he came to his disciples gone apart , and in this posture sad besmear'd with signes of griefes excesse , teares shed like brackish brines , he calls to them , whom fast he found asleepe : awake my friends , from sleepe can you not keep your selves one houre to watch and pray with me arise , i say , for now my time i see drawes neere , i may not shunne what is decreed in heav'n , that i must ransome adams seed . the fatall houre drawes neere , that i must smart for humane kinde , come , let us hence depart . with such propheticke words he them awakt , although his heart strove with deepe sorrowes rackt . and thereupon the beaten path they tooke neere olivet to crosse old cedrons brooke , which running through jehosaphats faire vale did , where they were , bedew the garden pale . a hymne in honour of the blessed trinity , for our new birth and spirituall regeneration . let us extoll with sacred mirth the triple spring of our new birth . the father , sonne , and holy ghost recalled us from every coast , when we were tost , and almost lost . the father chose us for our good , the sonne redeem'd us through his blood , the holy ghost came from above and seal'd us faith with flaming love , yea , jordans dove taught us to love. the turtle dove loves onely one , but losing him , she lives alone : and so doe we , as heretofore , ●n persons three one god adore , one god implore for evermore . the sonne of god , who represents the fathers person , excellence , and majesty , we daily blesse , and sue unto in our distresse , for wrongs redresse , or more or lesse . above the starres three persons shine of god-head one , one will divine , who bath'd our wounds , and gave us wine , when we for paine were like to pine . christ is the vine , his crosse the signe . by them we change from death to life ; by them we hate fell passions strife ; by them we doe these rayes partake , that pride and lust we must forsake , and fiends , which rake for tophets lake . for our old lord the tempter , now we christ for our new lord avow , and for old plots and carnall lies , with our new man we sympathize , and christian-wise we sacrifice . by his deare blood we doe confesse he ransom'd hath our wretchednesse ; if we represse the rebell flesh , he will not leave us comfortlesse , but us will blesse with joyes excesse . he , as our head , faiths living rocke , both god and man of judaes stocke was borne , and bath'd in jordans streame , to wash us from sins foule extreame . this holy theame the new-mans dreame , we to thy throne present , o king supreame , dipt in the spring , which from thy side did stream . the fifth dayes exercise . the argument . christ is surpriz'd , and peter him forsweares , but soone repents . false judas raves with feares . led after floutes to caesars judgement hall , christ is condemn'd , to stint the jewish brawle , by pilate to the crosse , where pain'd he dies ; then joseph begges the bodies obsequies . he that affects th' eternall sabbaths rest , there with the lambe to live for ever blest ; he that desires to be a saint profest , and to the sonne of god a joyfull guest , must in this world for sad good frydayes feast reserve one day within the weeke at least : he must take up the crosse with love-dread note and weare with abbaes sound christs seameles coate : he must lay cares aside , be mov'd to pitty , and for his sake sing out a dolefull ditty . t is not a poets feast of prognes cooking her guiltlesse child ; but heere 's one worth the booking and looking on without nice wits rebukes by men of lowest ranke , as greatest dukes . a feast in blood before the father laid by his deare sonne to save the soule dismayd ; a feast indeed , which carnall mindes despise , because it types the new-mans sacrifice . o happy guests , for whom this feast is drest ! o happy me , if i could cooke this feast according to the new-mans appetite , and without blame to doe the founder right ! if it be drest like to a hodge-podge , say : what meate god sent , the scullion marr'd to day ; if well , give god the praise , and not to me , give him the thankes , who sent these cates to thee , bought at a costly rate to cleare from lust and passions gall thy soule , and mine i trust . to further this , we must first purify our selves with fasts , and nature mortify , not like our gulles , or gutling libertines , who slight all fasts , vowes , and religious lines . packe hence therefore , ye carnall epicures , touch not this feast , nor our mount calvares cures . good frydayes priest warnes them that went astray , with peters teares to greete that mournefull day , which puts the soule in minde twixt love and feare to heed the crosse each fryday in the yeare , or oftner , if occasion so require , to watch , and cast sinnes viper in the fire . now had the priests the silent night chose out to act their plot , which they to bring about by day-light fear'd , lest that the vulgar sort , who late hosanna cry'd , might christ support , or rescue from their foule injurious hands , in spite of all their scribes , and bribed bands . whilst he the path with his disciples tooke which led from olives mount to cedrons brooke , that brook , which gliding through the royall vale did teares then from gethsemane exhale ; judas arriv'd , who , his compact to gloze , thus with a kisse betray'd him to his foes : master , all-haile ; at which watch-word a band of armed men commanded him to stand , and yeeld himselfe to the high priests command . christ soone obey'd , not willing to withstand the serpents hisse , but like a lambe gave way to their arrest , as to sterne wolves a prey , knowing that now the fatall time was come to satisfie gods wrath for adams doome : for at their first approach , to their demand , which jesus was ? he them to understand gave without false equivocations wiles , wherewith hels dragon now the world beguiles : i am the man , said he ; but why come ye to apprehend with clubs and halberds me , as if i were a thiefe . i dayly taught among you in the temple , yet none sought me to impeach . though at his lightning word they backward fell , and peter drew his sword in his defence , and lopt off malchus eare , yet he control'd the fact , bad them not feare , heal'd the cropt eare , and voluntary went along with them without astonishment to annas house , who to his sonne in law transfer'd him bound , whom when proud caipha● saw , he on some points examined , but still the witnesses produc'd agreed but ill , for the chiefe article they stood upon , or in blind zeale so seem'd to stand thereon , was for their high towr'd temples casting downe , and in three dayes to build it with renowne : which words he spake by figure or a signe , as he term'd bread his flesh , himselfe the vine . unto the which when jesus stood still mute , not answering with cavilling dispute , caiphas adjur'd him in the name of god , as him he lov'd , or fear'd his smarting rod , to tell ; if he were christ , jehovahs sonne , who israel should restore then neere undone ? our saviour then engag'd to shew the truth , undauntedly , though inward toucht with ruth , i am , said he , the very same , and yee shall me the sonne of man hereafter see a judge from heaven descending on you all , i am that christ , messias whom yee call . when caiphas heard this constant protestation , he rent his cloathes with yelling acclamation : o cursed speech , intollerable tongue , worthy of stoning both by old and young. so fum'd the fiend , so cry'd the orgian priest , as at gods word did since the foes of christ , as likewise to this day , blood-sucking rome his members tempts with taunts and fiery doome . no other proofe than this his blasphemy need we produce worse than idolatry . who hearing this can from revenge containe ? with outcryes loud they roar'd , and did arraigne christ guilty of a foule notorious crime , of sinners the most capitall and prime ; they rail'd on him , and could no longer brooke , but buffeted , and with their fists him strooke . they strove who first his person should deface , and with a reed they smote his head and face . they bound his eyes , and rapt with lunacy , with girdes and blowes they said : now prophesie . they spat on him , who with his spittle cur'd the blind mans eyes , and him his sight assur'd . one while his tender flesh the serjeants nipt , another while with drunken songs they quipt his doctrine ; which they term'd new oracles , and by and by they mockt his miracles . such spite they wrought on him with revel reakes till word was brought to them , the morning breakes . when peter had observ'd , who present was , how all things did against his master passe , and that some charg'd him borne in galilee , bewray'd by speech of christ his crew to be , he utterly denyed , and christ renounc'd , which he with oaths to save his life pronounc'd he never knew the man. this thrice he swore , but then the cocke warn'd him , that he forswore . by which sure reall signe poore peter knew , that he had broke his vow , and prov'd untrue . with trickling teares distilling downe his cheeks he then retires aside , gods mercy seekes , and with such words as these bewailes his fault : " why did i wretch twixt god and belial hault ? " why did i play the base dissemblers part " for feare of rage , or momentary smart " the son of god , my saviour to deny ? " who for my sinnes fear'd not deaths agony ? why did i not thinke better on my fate ; whereof my lord forewarn'd me so of late ? that satan watcht to winnow me like wheate ? why did i not his prophesie repeate ? that i would him thrice , craven like , not know before the cocke should clap his wings to crow ? alasse , that i a member from my head disjoynted prove , like judas , false , and dead ! alas that i baptiz'd to grace , once feeling good motions , pine with falling sicknesse reeling ! that i a saint in possibility am turn'd apostate by impiety ! that i late taught by christs eternall word am now become a traytor to my lord ! alas , that i , whose feet my saviour washt , should now so soone with durty sinnes be dasht ! sinnes paine i doe deserve , and foule disgrace , because i strove ambitiously for place ; because i stood too much upon my worth , i well deserve from grace to be thrust forth . o what is man , if destitute of grace he shall presume with saints to gaine a place ? in stead of place with saints he merits well with lucifer to tumble into hell. but i disclaime mens merits , grace intreat , and fly from justice to gods mercy seate . mercy i crave , for mercy still i cry , and if that failes , no other meanes i le try . if for this fault i meete with mercies streame , i will take heed how ever i blaspheame . i le clense my heart with folly lately stung , and will henceforth reforme my erring tongue . i will redeeme my foule apostacy , that all the world shall see my constancy . " i will protest the truth , that t is damnation " to cloake the truth with mentall reservation . " let him retaine hels scribe for advocate , " that traines his fellowes to equivocate : " though with his tongue he hath untruely sworne , " yet in his heart he beares a minde unsworne . " but i was taught within a better schoole " at truthes well-head , than so to play the foole. my conscience , upon whom my thoughts relied , this hearts true judge tels me , i foulely lyed . there needs no tricke , nor traverse in my plea : one may the sands count sooner of the sea , then reckon up the many sinnes i did ; of sinners chi●fe i vouch my selfe unbid . yet of all sinnes none troubles me so deepe , as this my last , for which i waile and weepe . o would my eyes a fountaine were of teares ! if teares would please my god , and ease my feare● , i would then hope to shew a converts love , and to my lord a constant soule yet prove . but though salt teares doe faile , sighs shall abound , which with my heart well-nigh in sorrowes drown'd , i once againe present to thee , dread lord , and without shift here of mine owne accord i humbly doe confesse my grievous crimes , for which i merit hell , unlesse betimes it please thy grace some pitty to extend on me vile wretch , & my weake thoughts to bend towards thy lawes , forgiving what is past , that my sinnes be from thy memorials rack't ; the which i begge for thy sonne jesus sake , whom i henceforth will never more forsake . thus poore saint peter bitterly complain'd , and liv'd to christ a servitour unfaign'd chiefe elder of that memorable towne , where , by that name first christian men were known ; one of the prime apostles in commission with james , and others for all doubts decision , toyling with them to feed the new-mans flocke , which built their faith upon the living rocke . which pastours place he did so well improve , that all true saints saint peters deeds approve . nay , he that roome did since so well discharge , that roaming rome doates on saint peters charge , and till this day , to gratifie his fame , our chiefest townes hold temples of his name . this happy lot did to this saint befall , " whereas the traitor judas by his fall " exemplifies to us what carnall scribes " shall reape at last for their truth-choaking bribes " for sale of soules , and what great dangersly " for them in store , who plot most wickedly " good christians ruines , hir'd for golden fees " to play the waspes by wronging painfull bees . but we have now more sobs of griefe to vent , for pilates doome recalls us to lament . scarce did the day , sad frydayes morne , begin to dawne , when that about their bloody sin the clergie met , consulted , and arraign'd of treason christ with accusations faign'd . nor paused they too long , what should become of him . they had already read his doome , that christ should dye for their whole nations good , lest his new sect might put downe levies brood . and to this end , soone as the sun had rose , because they would not the least minute lose , themselves not daring on that sabbaths eve him to condemne , lest they their nation grieve or scandalize for sitting then on blood. when they should more prepare to do some good they jesus led to caesars judgement hall , who had reserv'd offences capitall , such as concerned not religions breach , or their misdeeds , who did false doctrine teach to be heard by his president alone : to pilate there with glozing bitter mone they christ accus'd , how he himselfe a king had styl'd to caesars wrong . about which thing when jesus was demaunded , he stood mute , griev'd at his nations spite , loath to dispute , or make his power knowne unto his foes , for whose salvation he resolv'd those woes to undergoe , and his deare blood to give in sacrifice for them that would believe . but when the judge had oft to him reply'd ; he said , that never he on man reli'd ; " his kingdome was not earthly , but divine , " to which high orbe he did his thoughts confine ; which by this signe and argument he prov'd : for if he were a king on earth belov'd , his armed troopes his scepter would defend : whereas the cause , which made him to descend from heaven downe , was sacred truth to shew to sinfull men , who for gods grace would sue truth was to pilates eares so rare , divine , and mysticke , that he could not it define , but askt him what truth was , yet would not stay to heare it blaz'd , but wondring went away , and told the jewes : i find no heinous fault , no treason , theft , no criminall assault , nor crying sinne . in utt'ring of which speech one whispred him , his wife did him beseech , as he himselfe did love , not to proceed in judgement against christ for any deed pretended by the jewes , but to take heed of their false bills . it makes my heart to bleed said she , to thinke what troubles most extreame i for his sake have suffred in a dreame . this message i scarce risen from my bed have sent to thee , lest that thou be misled to yeild consent for shedding guiltlesse blood . therefore for mine and for thy future good be not severe against that righteous man. when pilate did this dreame and message scan , and knew the priests had of meere envy brought jesus before him without cause , he sought by all faire meanes to free him from their spite , and him of causelesse treason to acquite . " feare , pitty , fraud , wrought on his policy , " but fraud at last got the supremacy : and thereupon he shifted for a while to lengthen out the cause , or them beguile , to satisfie his wife , or else to brew a plot to make the envious king to rue ; to curry favour , or to complement , because he was of herods government , at nazareth bred up in galilee , ( that part , which caesar●●yl'd ●●yl'd the tetrarchy ) who at that time lay in jerusalem , he christ transferr'd to him , and caused them what circumstance or proofe that might conduce before the tetrarchs throne there to produce , and to obey what herod would adjudge , whom you shall find , quoth he , a meeter judge , a man that better knowes your countries laws than i a stranger doe , shew him the cause . herod seem'd glad at first the man to see , of whom he heard such fame in galilee ; or that john baptist was rose up againe , whom for a dauncing wench he late had slaine ; in hope he might behold some miracle wrought in his sight , or heare some oracle , which might delight his curious carnall sence with courtly newes , or projects excellence . but finding christ in outward habit plaine , of sad aspect , and that he could not gaine what he desir'd from him to see , or heare , with thankes to pilate now his friend most deare , by this late act of tendred amity , ( for till that time both liv'd in enmity ) he sent christ backe to the pretorian barre , despis'd by him , his guard , and men of warre . yet morall-wise betokening innocence they veil'd the lambe in white , and packt him thence . thus was the lambe of god , mens saviour , tost by wicked men from pillar unto post . when that romes praetour saw , he must content , or move the jewes to wrath or discontent , and thinking that some corporall correction might qualifie their spleene or insurrection , he scourged him . but that they deem'd too light , for they , like dragons , gap'd his blood outright to sucke . yet pilate seem'd to calme their spite , " like to those rash and partiall politicians , " who punish saints to pleasure antichristians . because they had a customary right , or indulgence to bleare the vulgars sight , to pardon one against that festivall , he sought to save , or else to make reprivall of jesus . but they all cry'd out amaine : not him , but barrabas . jesus in vaine thou offrest us , for this man may amend . if jesus scape , thou art not caesars friend . this barrabas was a notorious thiefe with murther stain'd , the more was pilates griefe , ( for of the both he jesus favoured ) . yet seeing their hate , he at the last agreed to please the rout , whom caiphas with his mates of herods side to murther animates . and thereupon the roman hypocrite first washt his hands , as if he were upright and cleane from blood shed by his owne command , alluding that he could not them withstand , " when as he might the prisoners life defend , " or him before the romane senate send , " or conster with mild sense jewes wrested laws , " or on the cause , like grave gamaliel , pause . but to content the giddy multitude , he chose the suite with slaughter to conclude , adjudging to the crosse in caesars name christ to be nail'd , whom he found void of blame , whom neither he , nor yet th' incestuous king could once in compasse of set treason bring : nay , when he heard the people christ upbraid with tide of gods sonne , he seem'd afraid : as witnessed his conscience prickt within , as openly he said : i find no sinne deserving death , what evill hath be done ? they yelling still , he stiles himselfe gods sonne , himselfe a king , to caesars wrong a king : the former merits death , the latter thing no lesse than death . the first is blasphemy , the other treason in a high degree : by our just lawes he well deserves to dye without delay , demurre , or remedy ; let then your judgement passe securedly . his blood on us and on our children lye , his death on us and on our nation rest . yells ominous . and so they live unblest : for ever since their nation far'd the worse by this entail'd hereditary curse . the romans since , on whom they did rely , like aegipts reed , in stead of aydes supply , or humane ruling lords , prov'd hellish rookes , with rapines , spoyles , and circumventing hookes imbru'd in blood by albines briberies , felix , florus , and others butcheries , such griping tyrants prov'd at last their foes , ransackt their city , turn'd their weale to woes , burnt their temple , and made them slaves abhor'd as they had scorn'd and crucified the lord ; and to this day they either live in bonds of servitude , or , like caine , vagabonds ; to christians odious for their bloody workes , for killing christ , as odious to the turkes ; for their religion , or patcht alcoran beares christian showes , as lies mahumetan . " they breathe , and that is all , by brokery , " onely to keepe the nations memory , " least if they perisht quite , some doubts againe " might grow perhaps of the messias slaine . their land , which once with milke and honey flow'd , lies waste , and curst as with a fatall cloud ; in stead of wine , figs , balsame , and good seedes , repleate with snakes , wilde beasts , & stinking weeds like a rude desert growne , for where the horse of ottoman once swayes , he leaves a curse . when that the judge had so deliver'd him to his praetorian band , or sergeants grim with the mad jewes applause , they christ attir'd in purple robes , as if he had aspir'd by mutiny to make himselfe a king , which he worse loath'd then they the serpents sting● a crowne of thornes they plaited on his head , and him blasphem'd with abase sceptred reed saluting him : all haile thou king of jewes , with bended knees wee le pay thee all thy dues . yea , pilate too for all his inward sting proclaim'd : behold the man , the jewish king , and to the crosse he fixt that style alike in characters of hebrew , latine , greeke . when they had mockt their fill , with many bobs and scornes they took from him those royall robes apparrell'd him in his owne coate againe , and fell anew to their deriding veine , besmearing him with spittle on the face , and with a cane they lasht him in disgrace . o bloody folke ! the grieved soule to gore ! to torture him , who tortur'd was before ! hood-winking him , like boyes at blind mans buffe , with frumps , who smote ? they did him lately cuffe and now againe vext him , till nature stoupt , and but for heavens strength had deadly droopt . the thornes , wherewith they crown'd his tender head put him to so much paine , that almost dead his soule was forc't most grievously to grone , the thought whereof would melt ev'n hearts of stone . they heard the praetours doome , yet would they adde more fewell to the flame to make him sad . they heard his groaning sighs , & that no sorrows were like to his ; his face seem'd plow'd like furrows they wreath'd his head with thornes , and yet that wreath saves us from prickling thornes of sinne and death when judas now had seene his master bound reviled , beaten , spet upon , and found guilty of death , he grieved , but too late , felt deadly gripes , and therewith desperate , he to the temple speedily resorted , there left his hire , and to the priests reported : loe , here i yeeld you backe the price of blood , the man , quoth he , did never harme but good ▪ he , whom i sold i know is innocent , a righteous man , from god a saviour lent . your eyes have seene his mighty miracles : your eares have heard his gospels oracles . his words and life his innocence expresse : for who with sin can taxe him more or lesse ? ah woe is me , that i have liv'd the day for a base bribe my master to betray . looke thou , said they , to that ; for dy he shall , were he more just , to save us from a fall : for , if he liv'd , opinions would arise , and caesar then would stop our sacrifice . t is better that one dye , than many fall ; that one miscarry , then we perish all . this policy the jewish church profest ; and the same course great babels whore possest , as testifies her hate to protestants , whom for no cause shee calls extravagants ( excluding them from romes society , although one god they serve in trinity ) but that she feares the radiant gospels light with their new-man might quite expel the night of ignorance , and superstitious mists , which darken yet her roaming romanists with bribing sale of pardons meritorious : redeeming flames to sinners most notorious . for so that whore her lovers beares in hand , if they bequeathe unto her goods or land , or fight for her croisadoes liberty ; under her guard they need not feare to dy : she will appease , like an indulgent mother , gods justice , though for murth'ring of a brother . but from the west returning to the east : see here what rage seaz'd on the traitours brest . judas distract with furious discontent by satan , and his spirits instrument choller adust , departed out of hand , and wanting grace his passions to withstand , he hang'd himselfe , and to be markt the more , the lunaticke his waight downe headlong bore , till all his bowels gusht to publique view , and at his death such words as these did spew : and shall i live , quoth he , a traitour nam'd , for selling guiltlesse blood , alwayes defam'd ? what hope of rest , when god doth me debarre of inward peace ? when he proclaimes me warre ? and lets those slaves , which i was wont to tame , base passions , now to blacke my former fame ? o let the sea on me christs quarrell wreake with vengeance , with a milstone at my necke . curst be the houre that ever i was borne , i am undone , my wife all quite forlorne , my children must unpittyed vagabonds range through the world , my self in satans bonds for t is decreed that i in hell must lye and that another must my charge supply . nothing but horror sounds without , within my soule , like zims and oyms full of sinne scritcheth out aloud : judas iscariot , come away to hell , for thou hast forgot and renounc't thy baptisme , betraying god , the sonne of god , make here no more abode on earth . i come , i come , a damned ghost by you , o furies , to be ever tost . god frownes , because my master i did sell : and now , because god frownes , i le downe to hell . the fearefull end , which judas made , so knowne , so common ranne disperst through all the towne , that salems clergie stood as men agast , and doubting lest for their rash sentence past , and treachery , the hand of god might strike with vengeance them for their false deedes dislike : they all agreed their church not to defile with bloods reward , but so to reconcile the fact with workes of merits bastard kind , that god might seeme to them , like mortals , blind . this made them play for cloaking of abuses bo-peepe with faith , and turne to pious uses the thirty pence , the hire of treachery , as zachary foretold their salary , buying therewith the potters field to bury poore strangers in , thereby to slacke gods fury . o fond conceit ! to doe an injury , and afterwards , like hallifaxes jury , to fit , and see the wronged man redrest , when doome forepast could never be reverst , nor ransomed with guerdon competent , chiefely for blood , to which they gave consent against gods lambe , not of religious care , but factiously the churches fleece to share without reproofe , or shepherds brow severe ; for this made them to christ such mallice beare , fearing lest that in time the cautious wise might counterchecke their maskt hypocrisies , if this new man in that luxurious age should draw their flocke to his new pasturage , with parables infolding charity , repentance , faith , and hearts humility . no doubt but they acknowledged the word to be divine , and worthy of record , which jesus taught confirm'd with miracles , but satan had cast forth such obstacles of merits clouds before their carnall sence , that they might slight the spirits quintessence , the bread of life , the new mans nourishment , as crosse to that which they for lucre vent : gods holy writ corrupting with traditions , with thalmuds quirkes , and thorny expositions . for juries church with carnall pharisees was branded then , and with dull saduces , which with their monkes essences would deface by merits bragges gods covenant of grace , making the weaker sort of soules beleeve , that they could stint gods wrath , or it reprieve . but why blame i the jewes apostacy ? when now the time of daniels prophesie was come , that their messias should be slaine ? not for himselfe ; but for anothers staine ? ( the more vile wretches we , that gave the cause by the flat breach of our creatours lawes . ) " he legions might of angels to his ayd " have cal'd , but then mans ransome was not paid . " he might to hell all adams race have cast , " but then he had left none his grace to tast . and this sweet grace of his made him to beare such wrongs in jewry land , and to forbeare with us our debts , which none could satisfie , but he alone , whose merits justifie . " this is my faith , the upshot of my creed : " thy blood , o christ , can save fraile adams seed " if they repent , believe , and turne to god , " thou wilt absolve them from thy fathers rod , " yea , from hell-flames , for thy worths excellence " restor'd what adam lost , soules innocence ; thy humble life and death upon the crosse have crost gods sentence , and repair'd our losse . let therefore to his crosse our zeale returne , and never cease with holy flames to burne , untill we end sad fridayes sacrifice , and see what christ paid more for humane vice , " i meane not onely that which helene found " with rubbage soil'd , but the crosse , solid , sound , " which scorching soules for new jerusalem " a●ords to saints a more expedient theame . we never saw the crosse , where christ was fixt ▪ yet we beleeve , that he was crucifixt . now to his death , his sore tormenting death , they led gods lambe to end his wearyed breath . with floutes and shoutes they led him to the crosse , the waight whereof by force they did impose ( because his lambe-like strength began to faint , and could no longer beare it by constraint ) on simon of cirean , a labouring man , a good poore soule , an honest publican , whom there by chance the ruffian souldiers met upon the raised crosse they jesus set with loud out-cryes as at a may-pole game , and to the same with contumelious shame his hands and feete with piercing nailes they fixt , and , like a judge , plac'd him two theeves betwixt the more to spite him . but the morall is , some he shall doome to hell , and some to blisse , for these two theeves were of a diffrent faith , th' one railes at him , the other meekely saith , we faulty are , but this man guiltlesse dyes . remember me , good lord , when thou doest rise● to whom sweet jesus instantly replyes : this day thou shalt with me to paradise . which words well markt , who will not thence inferre but grace workes more than merit ? and averre " that christ gods power had ; when crucified " he could so soone a theefe make justified , " to reape that harvest , where he never sow'd , even blisse , which with their caterwalling loud some hunted for , yet could not with it meet , like cats for fish , that would not wet their feete . but th' unbaptiz'd , that liv'd not to restore what he had rob'd , doth wonder-rap me more to see him crown'd a saint in heaven above , then that i dare discusse gods hidden love , who of meere grace payes some at sun-set hires equall with them , whom earlier he inspires ; or aske the king , why he to honour screwes some men of lesse desert than mine in shewes . faith wins us grace , so while proud rabbies laught , poore women wept , and at the crosse were taught . with swan-like song , though in deaths agony , christ warned them by way of destiny : shed not , yee daughters of jerusalem , your teares for me , but for your selves shed them . my father , to whose care i recommend my soule , will to his children comfort send . the dayes will come , when they that barren are , more safely shall then women fruitfull share ; when many shall in perills dolorous cry out , yee caves and mountaines cover us : for if a blooming tree of verdant sap be thus cut off , how shall the dry escape ? to shew what love is unto parents due , his mother mary at his last adieu , ( whose soule with his , as simeon did relate , was , as with sword , pierst in that bloody fate , ) having with constant mind , whilst others fled , staid by the crosse , till she should see him dead , he comforted with john , behold thy sonne , with charge to him : behold thy mother , john. ( two sacred saints joyn'd in one legacy , two soules fast knit in saint-like amity ) john therefore home the blessed virgin tooke , and never she her sonne bequeath'd forsooke , but in his house remain'd a widow-mayd , untill her debts to nature she had paid . these pithy types of charity and grace christ dying left for his new church to trace . god grant , that they may sink with some remorce into our hearts , and that they nature force with her proud wanton brats to lay aside our pranks , and view what from our saviours side , two-fold , besides his hands and feete did slow : that to christs yoke they by those signes may bow ; an easie yoke ▪ if on those double rillets they humbly poare without vaine quirkes and quillets ; if inwardly his crosse they muse upon , as mary did with dolefull teares , and john ▪ while natures light , the new mans glory , lay thus on the crosse in dolefull paines dismay , the sunnes noone-light mourn'd for such cruelty from twelve to three with sable canopy , at sight whereof romes fierce centurion quakt , and like to aspen leaves most newtrals shakt . " note here the nature of the clay and waxe : " the one turnes hard , the other soft doth waxe " by the sunnes heate , or fire . and so were then " the lookers on , some mild , some hardned men ; " some mollifyed by grace griev'd with remorce ; " some scorch'd by fiends yell'd out till they were hoarse , chiefly , some scribes were hardned more & more , for they christ still derided , as before : though nature did her childrens deeds deplore , some 〈◊〉 necked jewes held on with taunts to gore the fainting lambe : now , if thou he gods sonne , come downe from thence , or else thy fame is done : where are become thy famous miracles ? thy latest vaunts , stupendious oracles ? that gods faire temple ruin●d to the ground thou in three daies couldst build it up more sound physiti●n , heale thy selfe . couldst others cure , and raise to life ? and not thine owne assure ? some mockt his comming forth from galilee , his native home suppos'd : hurle downe the tree , great nazari●e , and teare those boring nailes , which trouble thee . at him another railes : couldst thou a man from death to life restore , which in the grave had laine foure dayes before ? and canst not now thy dearest selfe redeeme ? thus did they , like mad bedlems , scoffe & skream , while the poore lamb almost brought to despaire soules by his crosse and patience to repaire , perplext as well for their obduracy of heart , as for their foule conspiracy , like a childing woman o'recome with throes he cryed out in height of all his woes , ( borne downe with waight of mans mortallity ▪ his fathers wrath , his nations cruelty , and prest with satans threats of tyranny ) eli , eli , lamasabachthani ? in english , why hast thou forsaken me my god , my god ? when i forsake not thee ? some hearing that , and doth our great messias vouchsafe , said they , to call upon elias ? well , let him come , and save this royall man with fatall fire from heaven , if he can . neere to deaths point he made his mone : i thirst , that is , for soules salvation , which accurst by justice stand in a suspended plight , like to be chain'd with spirits of the night , unlesse , o father , this my sacrifice thou wilt accept to purge their damned vice . but his leud foes with unrelenting gall , in stead of drinke to quench his thirst withall , soone dipt a spunge in gally vinegar , which on a reed reacht him , although eager and bitter too , he tasted to fulfill the prophesie , as thereby lust to kill in adams seed , and likewise to distaste the fatall apples sweete delicious taste . since now all needfull things for humane good christ had fulfill'd by shedding of his blood , which through his nailed hands and feete did streame with paine in soule and body most extreame , the new-mans offring , powr'd out to asswage gods wrath conceiv'd against the old mans rage ; and knowing that all prophesies relation were to the bottome brought by his oblation , he said : now all is at a finall end. into thy hands , o father , i commend my spirit . o forgive this crying sinne , which they of blindnesse are now plunged in . at which last words groan'd out with sacred breath , the lambe of god , mens saviour , seal'd his death . assoone as he had yeelded up the ghost , whilst at his death the rout insulted most , blacke hideous clouds , which had begunne before , quite dimm'd the sunne ; the earth then labour'd sore , as if her wombe some uncouth birth would vent ; her center shooke with throes so violent , that salems temple veile asunder cleft ( a signe that levies brood should be bereft of the holy of holies , by entaile the high priests roome , and parted by that vaile then rent ) so that the vulgar gazed on the mysticks hid , and tetragrammaton with great jehovahs name , which satan feares , they saw disclosed in hebrew characters . this rupture chanc'd soone as by pilates t●●ine our prince messias on the crosse was slaine , when nature was , or natures god perplext , as one then glossd at athens on the text of this eclipse , if credit be to greekes . but holy writ informes us that with shriekes some jewes that saw those signes , disclaim'd their crimes , and beating of their brests , bewail'd the times . others stood still , and lookt on him with feare , when they beheld his side pierc'd with a speare . god grant their race , which roam as yet , like cain ▪ may turne to christ , and so redeeme their staine , preferring more the crosse , than aarons ri●es , christs living temple more than carnall sights . now yee , that read , or heare this tragedy , tell me , did any man more causelesse dye ? " if ye retaine a sympathyzing sense " with ours on earth , and know what past from hence , " yee passengers , who saw that bloody day , " was any griefe like his ? declare i pray . that harmelesse soules should for leud soules attaint be pain'd , deserves a pitteous sad complaint . " when faithfull pythias should for damon dye , " a tyran● could not brooke that tragedy ; " but that gods sonne , to free men from hell-●●ares , " should suffer death , might tygers more to ●●ares his cares transcend all mens capacity ; his love surmounts seraphicke charity . o thinke on christ his passion , sinnefull man ; what here i pen'd , with understanding scan ; and never let his bloody crosse depart by worldly charmes or wiles , out of thy heart ; " but every day in spite of tempting vice , " thinke on the crosse , the new mans sacrifice ; how he spent yeares , man to regenerate , who did the world but in few daies create . thinke how he dy'd to ransome us from death , by whose sweet word man first receiv'd his breath . at evening tide , on this their sabbaths eve , among the jewes , who then for christ did grieve , one joseph was of arimatheas towne , an upright man , a counsellour well knowne in salem for his zeale , good deeds , and wealth , one that believ'd , but as it were by stealth in visits close , for feare of factious scribes , which in those dayes possest the jewish tribes with doubtfull schismes : he griev'd the priests to see so fierce and so unnaturall to be , like to those cains , spaines inquisitions bounds , who trounce poore soules beyond religions bounds , as to complot the murther of their brother ; but now his griefe he could no longer smother , undauntedly , not caring to be shent , he for christs body unto pilate went , entreating him , that from the crosse he might remove the same , and bury it in the night : for with our feast suits not this sight of sorrow , you know ( quoth he ) our sabbath is to morrow , and by our law , we are by moses taught , that but till night no hanged body ought to lye unburied , lest it taint the aire , defile the land , or health with smels impaire ▪ we vow'd our selves , a nation consecrate to god , who hates all things contaminate , such as might barre us to be sanctified in soule , and in our bodies purified . our soile likewise , while we from vices stand absolv'd , is styl'd jehovahs holy land ; which holinesse of body , soule , and soile makes for his buriall me to keepe this coile . o let not then the nailed coarse endure polluted long for want of sepulture ; since not so much as any carrion beast is left uncover'd at our sacred feast . my countrey men have wreackt their ut-most teene on him , and you their bloody minds have seene , when barrabas , that robber , they preferr'd befor his life , whom now to be enterr'd i beg and crave at your most gracious hands . and none of them , i thinke , this boone withstands , or if they should by scrupulous surmise oppose my suit , that he againe will rise within three dayes from death to newer life , because he did so prophesie : in briefe , i am content they watch the silent grave ; or seale it up ; and what more would they crave ? when pilate knew , that christ was dead indeed , after some pause , he at the last agreed with this proviso , that the priests should set his seale , and with a guard the tombe beset . then instantly , unto his great renowne , good joseph tooke the breathlesse body downe , enwrapt it in a shrowd , and it convey'd to a new tombe , where no man else was layd . an epitaph upon our saviours corpse hanging upon the crosse. marke , worldling , heere a tragicke mira●le , suspend vaine hopes , and view this spectacle : the sonne of god hanges fixed to that tree with nayled hand● and feet , thy soule to free from his dread fathers curse , and the same paine , which thou of right shouldst feele , hee doth sustaine ; gods wrathfull cup , to ransome adams f●ll and lustes , he drinkes with vinegar and gall. to adde more woes , in presence of his mother , like kid●-flesh boyl'd in the dammes milke , their brother see how the priests doe flout , the romans mangle his harmelesse corpse , whom they could neere entangle in the least word or act , whilst he did preach his fathers will , and in the temple teach . he tendred grace , and eas'd lawes penalties , he cur'd their feavers , palsies , leprosies ; restor'd their lame , gave sight to blinded eyes ; rais'd up the dead , and for these gifts he dies , he praying dyes ; and then gore-blood did come from his pierst side with that cleare water from the pericardion skinne about his heart , which late it held to coole that moving part . o wretched men , who did gods wrath provoke , and were the cause of this great bloody stroke ! a lamentable hymne in the memoriall of our saviours passion . as our sinnes did our saviour pie●ce , so must we bathe with teares his hearse , though one of his bloods many drops exceeds all teares , and passion stops . how can our soules chuse but complaine to see our prince messias slaine ? not for himselfe , but for our cause , who daily breake our makers lawes ? how can the members chuse but weepe , that the good shepherd for the sheepe , the head of all our humane race should lose his life with such disgrace ? with bitter ●ibes , more bitter stripes , and dismall deaths most bitter gripes ? his forehead crown'd with pricking thorne , his hands and feete crosse-naild and torne ? christs senses all pay'd for that sinne , which the first man delighted in . for the faire fruite of paradise , the jewes hood-wink'd his harmelesse eyes ; for adams lis●ning to his wife , his eares heard s●outes and raylings rife . for hand-reaching to the tree , his feeling grip'd with tortures see . for the sweet fruites delicious taste , with bitter gall he brake his fast ; and where the fruite eve fragrant smelt , he skulles foule scent at golgoth felt . this dolefull doome to christ besell , though he dislodg'd the fiends of hell ; and though their prince fail'd him to win with his three snares , or charmes to sinne within that wilde or desart place , where christ withstood him to his face : yet now in part he got his will , and to that end with poisned skill by judas meanes had made his way for greedy gaine him to betray : he got his will , bruiz'd adams heele , and mad with rage made christ to feele , as he was man , his utmost shaft , since him he miss'd to gull with craft ; nor could him charge in thought , or word , that he transgrest against the lord. onely because our sinnes he bore , god suffer'd satan him to gore by sinners hands , hells instruments , the guiltlesse lambe with punishments ; which we indeed , and none but we , had well deserv'd for adams tree to undergoe from crowne to foote , with all the paine of hell to boot , the sixth dayes exercise . the argument . the foure great wonders wrought at christ his death . how paradise receiv'd his ghostly breath , purgatory condemn'd , and tombes expence , the crosse is prais'd , what profit comes from thence . i sing no songs of antique saturnalls , emblemes of time , sithes mowing festivalls ; though saturnes name i wrest to that set day , on which our saviours corpse entombed lay : nor daigne i once his memory to greete , who fled to latium from his native creete . nor strike i at that melancholique spheare , whose motion ends not till the thirtieth yeare . no such conceites intoxicate my braine , to thinke , that ovids ta●es might grace my strain no such capricious toyes , wits whimsey-dances nor dreames of raving pates take me with trances improper for a christian scribe to hold , or them to blaze abroad , like bardhs too bold , who in this age of impudence and scorne turn'd more baboones then babes for christ new-borne , would gul the world with leud fantastique fables , our youth with cupids baits , or e●vish bables : no line shall glide through my new sacred pen save that , whereto gods angels say amen . but who will heare , or credit our reports ? when men wax deafe , bewitcht with babels sports when though they know , that her chiefe forts were taken , her lovers sundred , and her basans shaken by them that hate the whore , yet still they strive by the old dragons false prerogative to build her walles , like jerichoes againe ? and blow up sion , with hels powder-traine ? looke how they plot to undermine our walles ! and to repaire their owne , just ruin'd , falles ! see how romes mungrels , mercenary whelpes , goe on to bite the saints ! and how she helpes some , viper-like , their neighbours hearts to teare under pretence of purgatories feare ! behold how mammon tempts our brightest starres to fall downe from the orbe of peace to jarres ; whilst humane arts doe want no licencing , they threat gods heraulds with a silencing . but o! are not those wordlings much too blame ? or doe they not obscure the spirits flame ? well meriting from heaven punishment exemplified with arrowes pestilent for their ecclipse of zeale ? if that they feare to favour those choyce workes , which every yeare some new borne spirits in these dayes of evill present from christ , to conjure downe the devill ? i feare no such false squibs , nor cloudy brow , that some with benets badge might overcrow , or clog my conscience , like an ape , in hell ; i feare no such bug-beares , nor magicke spell , wherwith masse-mongers , flamines most prophane bragge to fetch fiends from out a puritane . for in my will the markes of christ i beare , his image on the crosse , which thus i weare : " like as the fiery serpent made of brasse " within the desart rais'd an object was " to cure all such as were by serpents stung , " onely by seeing that which outward hung : " so the resemblance of christ crucifixt , " with constant faith in our remembrance fixt " heales up the wounds and scars which python old " procur'd to sinne , when our first parents sold " themselves for slaves . there is no antidote " more strong than christ his crosse , or seamelesse coate " against our foes ; the which with more impression we shall believe , if following our profession , we marke what dismall change the whole world crost , when natures god on earth gave up the ghost . even then ( o strange ) apparent to the eye " foure miracles amaz'd mortallity , " which foure likewise soure creatures made agast , " for nature they , sinne , death , and hell defac't . the first , that rapt the standers by with wonder , was salems temples vaile then rent asunder : ( a signe , that shadowes of reallities ceas'd with the jewish rites and sacrifice ) the third did tombes and monuments uncase , with trembling motion of the solid base , ( a signe , that satans kingdome was undone , and by the crosse , the gentiles should be wonne . ) the fourth , the resurrection did make cleare , for certaine saints did visibly appeare unto their friends out of their monuments , when christ fulfill'd the prophesies contents ; ( a certaine signe , that god will , like to those , others through christ into new life transpose ) in the meane time the souldiers stood not idle , nor would their spite , nor greedy passions bridle . some swagger'd for their robes with open throat , some did cast lots about christs seamelesse coate ; some broke the prisoners bones ; but finding sure jesus deceas'd , yet they to keepe in ure their bloody hands , them would not then forbeare , but one of them his side pierst with a speare . " a souldier of proud rome then pierst his side " as now that city would his limmes divide . " out of whose wounds two sacramentall signes " did water flow and blood , like juyce of vines " both white and red ; the one for circumcision , " pre-figur'd baptisme ; th' other sinnes remission " by blood unseene within the vine presented " instead of carnall altars represented " by moses lawes , and abrogated since " by our great prophet , saviour , priest , and prince . the guardian chiefe , whom they centurion stil'd , began to quaile , and to become more milde , when he had seene those strange and fearefull signes from heaven sent for pilates fierce assignes to warne mankind of judgements doome to come : that god for wrong was neither deafe , nor dumb he ( to conclude ) did make this protestation , that jesus was most just , and gods owne sonne . view here ye mortals , the effects of blood , of crying sin , wherewith the jewish brood , and the old romane state imbru'd their hands . o let their deeds amaze our christian lands with horrour , dread , and true relenting feares mixt with the hearts compunction & sad teares , to see the sonne of god slaine for our sakes , for our defaults felonious , as mistakes ; a●ive his hands and feete , transfixed were with iron nayles ; and after death his side so gor'd through with a souldiers speare beside , that many there dismay'd in sight and breast most earnestly behold him , whom they pierst . ( which dolefull sight likewise thrice happy we , could it in our deepe breast reposed be ) but what ensu'd to them , that were the cause of this sad feast , you heard in frydayes clause . as for the judge , false pilate , romes records authenticke shew , that by the senate-lords , and the imperiall doome , a banisht wretch , ( because his deedes beyond the laws did stretch ) he went forth in despaire , and slue himselfe . and for romes state , then proud for worldly pelfe triumphant , great , and potent over nations , she never found one yeare without vexations . her consuls , knights , and legionary bands , her tribunes , and her pretours had their hands so full of treasons , treacheries , and blood , that seldome since but she confused stood . yea , and her caesars , like to cedars fell , whilst christian shrubbes , mauger the plots of hell gayn'd rooting firme through both the hemispheres , spreading our saviours fame with filiall feares . the parthians , and arabians robb'd her east , the gothes and vandals spoyl'd her in the west : " and her huge scepter to the thracian straite " transferr'd , she staid behinde for babels baite , " or tempting bath unto the man of sinne " for sale of soules to plunge the faithlesse in , such plagues rome felt , and shall feele yet far more , if she holds on christ through his limbs to gore . so suffred christ for our infirmities , whilst his divinest part to paradise rapt up with joy , expatiated free from satans spite , where tasting of the tree of life , to his elect perpetuall life he gaind instead of those darke passions rife , which adams sinne with deaths calamity had heapt on him and his posterity . such comforts there , of immortality , christ of his owne , above capacity of our weake knowledge did no doubt possesse , as he deserv'd . and yet our schoole-men presse so farre to know of his departure hence in those two dayes , before he did commence the resurrection of his bodies hew , that some have broacht what curious wits did brew by satans fraud . and thence did schismes ensue , to yoke , and christ to crucifie anew . what croaking noise in our decrepit yeares , have lately beene stirr'd up by mauzzims peeres , like hellish frogges , for purgatories seate ? the quintessence of superstitions heate extracted from the dregges of gods just wrath , because they did forsake the beaten path ? and worshipped a god not knowne before , which christ his primer church did ne're adore ? these lees made fryers bray , like balaams asse , made schoolemen prate , and both like chymists rash , new bodies formes by crotchets to create , by sophistry strange termes to procreate . such gibbrish stuffe , and mettals blinde projection bewitcht grave clerkes , and caus'd true faiths defection ; whilst their craz'd braines commixt divinity with dunghill heapes of mens philosophy : ( as curious chinois hatch their ducklings rathe , like chymists temper of saint maries bathe ) with apish art the spirit to disguise and more then god was pleas'd with , to seeme wise ; " bare accidents by whymsyes of the braine " to substances turn'd of promethean straine , " with moone-sicke sense , and carnall apetite , " like capernaites , eating their god outright . out of such egges many a cockatrice hatcht to uphold the old mans sacrifice . were fostred since the time of hildebrand , the westerne churches scourge , plague and firebrand . out of such nests came words of giants growth , huge mungrels fit for garagantuaes mouth baals sophistry , and chymickes transmutation begot and coyn'd transubstantiacion . then , vulcans built soules purgatories forge , and by those flames phantasticke lies did forge . for neere about that time did alchymy begin to raigne with schoole-theology , when satan was let loose from his restraint to play upon the conscience of a saint . woe to the time that our w●st church forsooke the new-mans way , which berengarius tooke , and dar'd christ body so to understand which till doomes day doth sit on gods right hand since his ascent , and there in heaven stayes , till saints at rest , his foes supprest he layes . thence purgatory sprung , romes forged bull , of satans plot to fill their bellies full like bels false priests , by making men believe they could redeeme , or purge poore soules that grieve in that third place for their offences past , which pardons bought with money might lay wast , and frustrate , if romes indulgence assure , when she her selfe of sicknesse cannot cure by miracle or charme ; nor stop one houre of deaths arrest by her transcendent power : much lesse can she , fraile mortall wight , abate anothers paine , when physicke comes too late . some fathers dream't at doomesday , not before , soules should be purg'd with flames , or lesse or more . but in this life , where time is limitted , soules must be purg'd , or they are forfeited : " soules may be purg'd with sighs , fasts , & contrition ; " by faith with workes , which some hold in derision " soules may be purg'd , and that with sacred fire , " if them gods grace with faith and love inspire . t is not enough to have a christians name , except we be baptiz'd with christ his flame . the jewes did vaunt of abraham for their father , where they should joy of abrahams faith the rather . t is not enough to be baptiz'd alone , for so were jewes in jordans floud by john ; nor yet sufficient to communicate ; so judas did , yet excommunicate . the gentle sparke , that stirres the heart and braine , must pray gods spirit in those seates to raigne , for whose content , as he was catechiz'd , so with loves flame he would be re-baptiz'd ; which done , he harmelesse growes , an infant twice in worldly craft , and in christ onely wise ; though tempting fiends with carnall baites he feares yet , serpent-wise , a newer coate he weares , a coate quite voyd of seames , or factious schismes , which with gods word he weares for exorcismes . soules comforter then to gods sonne doth marry the vnderstanding , conscience , memory , those three-fold parts of this adopted soule whose name with saints new man hee doth enroule , and signes with abbaes seale . the man vowes love , and this rare vow the trinity approve , thence-forward giving him the two fold flame of christ his crosse , and zeale , with christian name to purge his outward man of earthly drosse , which may be styl'd our purgatories glosse . long since god earn'd the new man for his sonne , " and gave through christ him free-will thereupon , " which for his faiths support can never faile him " but in the proofe and combat shall availe him ; " the sonne , by whose deare blood he 's justified , " loves him , because his will is purified : " he loves , and makes his first election firme " by sending one his conscience to confirme . " because he chose his patterne and his crosse " when as he mought false joyes and wealth ingrosse " according to the freedome of his will , " which grace restor'd , and faith had school'd from ill : " he carkes for him , and sues for his persev'rance , " he heares his griefes , & warrants his delivrance . " the holy ghost , as mans love ebbes and flowes , " his sweet gifts more or lesse into him blowes ; " and chiefely him he graceth , who is mild , " free-hearted , just , and not with wiles defild : " one that adores not creatures , nor yet swells " with merits puffe : in such a one he dwels , " in such a mind he breathes truthes gentle gales , " which scornes old charmes , vaine legends , dreams and tales . thus sanctified , with christ incorporate , a bastard slip becomes legitimate , 〈◊〉 with christ , partaking of that feast of vnity , which brings eternall rest. thus is a man borne of immortall seed , a saint new-made , a priest , a prince indeed , nay , a true king commanding lordly passions , which monarches have enthrall'd in fearefull fashions . thus saints are crown'd and thus is tendred grace if men doe not their charters seales deface . but not , before the old man be supprest , shall any mortall wight be this way blest . o grace more rich then chinaes glittring treasure , o love more sweet then mahomets faign'd pleasure elected tby he father without merit at the sonnes suite , and sealed by their spirit . this grace , suite , and seale of gods majesty the persons working in the unity for dust and ashes , sinfull mans salvation , and with new flames his spirits inspiration doe wonder-rap my soule with extasies , in gazing on their lights supremacies with glaun●es more beseeming prophets visions then those , which arrians blurr'd with blind misprisions : that to speake much of their transcendencie , would me confound , halfe put in jealousie , lest i offend my god , or goe awry with narrow bounds to stint this mystery , like lucifer , who for opposing christ was throwne to hell , to father antichrist . thence with his mates to tempt and poyson such as dare to scan gods secrets over much . ●ith our weake braines can hardly apprehend those axiomes , which to quadrate circles tend : how dare we clouded with infirmity rake for more light of heavens trinity ? whose knowledge long lay hid from sinfull men for our first parents fall , till christs time , when it pleased god , three persons to reveale by him , which he did formerly conceale . from carnall wits ? as from crownd popes he did the gospels use , and which as yet lyes hid from their crownd-shaven crew , and babels rable who darkling grope for christs communion table ; as they doe likewise for that orbe of rest , which for good soules departed god hath blest . yet our new man sees by his rayes reflection , as through a glasse , enough of gods perfection , and roome enough without such purging flames for saints to sing allelujahs psalmes to satisfie our faith ; whilst by high mounting some meet with aiery foes their strength surmounting . nor must we scale the sun-beams with those eagles whom glory , pride , or curious art inveagles to know gods will , conceal'd from humane breast or to eate more than gluttons can digest . this sure i know by holy inspirations , " god breathes in humblest mindes most revelations ; " for when our hearts with lofty thoughts arise , " fiends scrue themselves into our phantasies . " yea , they will tempt the most regenerate " and holiest men , as the most reprobate . some under forme of art they slily charme with hired plots to work their neighbors harme that by their sowing daily tares of strife , the father , sonne , the husband and the wife , friends , kindred , towne , and country folkes may vary , so as with christ their soules can hardly marry . " such sleights use hellish fiends , though few suspect " their shining baytes , yet surely gods elect " know , that all make-bates have just cause to tremble " as well as they , who being at masse dissemble . " these members helpe to make up antichrist : " for without parts how can the head subsist ? but chiefly hell claimes those men , who beleeve they may for gaine coyne doubts our church to grieve , to yoke weake soules , and faith to falsifie , which through christs death alone doth justifie , without romes purging flames , or humane deeds , trentals , masses , or ringing more then needs , to foole weake minds , which knew not paradise was promised by christ , where in a trice his spirit did arrive with the good thiefe , and there for ought we know , might find reliefe with abram , moses , daniel , and the rest of saints , untill his body rose releast from josephs tombe , wherein it lay interred , as jonas staid within the whale as buryed , " or , to speake plaine , his spirit without s●int " vnited with his sire in triumph went. as for the certaine place of paradise , let this our curious intellect suffice , that gods high orbe hath many glorious mansions unlimited by locall spans dimensions ; like as to us on earthly many lands beyond new-guiny , which none understands as yet ; if sundry starres our world exceed in compasse , why doe some their fancies feed with hopes of limboes rest , elisian groves , or the like place , which none but rome approves ? but leaving these for wits fantasticke flim-flams more fit for apes or owles then new borne lambs , god give me grace the scriptures sense to follow , the solid truth , without abysses hollow , not daring to maintaine hels paradox with the old serpent , and the wily fox : that after death christ suffred more unres● , since he himselfe said : consummatum est . the manner how christs soule went downe to hell before his body rose , i dare not tell , nor search that depth . yet who can safe deny , but that his soules triumphant majesty did there descend , or from some higher place by vertue of his god-head , hell deface ? ( which whether part in sulphurd cavernes glowes , or at the poles part frozen hard , who knowes ? ) christ did descend , hels fury to asswage , for , where his spirit is not , fiends doe rage . so undiscern'd by sense some fiends may dwell within the aire , as in the utmost hell. t is probable a battell might be fought by fiends , although unknown to mortall thought in that darke time , when christ gave up the ghost ; which battell soone they through his godhead lost whilst that in spirit quickned up he went , and preacht to them in errours prison pent ; for by his death christ spoyl'd them in a trice of their chiefe sway and principalities ; ( when in mens hearts the gospels buds did bloom and at the noyse hels oracles fell dumbe . ) this mov'd saint paul to publish for christs glory , death , where 's thy sting ? and hell , thy victory ? yet my rule is , where holy writ , for guide i find obscure ; when gravell'd i abide , another theame i take , another lampe i light anew , and quite forsake the dampe of sulphur'd meteours , and erroneous spels , which smoakt out first from blind monasticke cels for of deepe gulfes a holy ignorance i farre preferre before a curious trance . i now returne backe to my saviours grave , where yesterday i left , a virgin-cave afforded by the arimatheans care , which ever since did to the church declare this mystery , that as a virgins wombe became his birth , so dead a virgin-tombe . when joseph had the body there transferr'd , he decently forthwith the same enterr'd , 〈◊〉 nichodemus ayded in the night , to doe their master this last pious right , without much pompe , or prides solemnities , or ceremonies us'd at exequies , by carnall friends , who oftentimes consume in glozing showes , for ostentations fume , more substance to set out a funerall , then would well serve to build an hospitall . ●o shew the fruites of love at obsequies 〈◊〉 not amisse , but not hels sacrifice ; ●o pacify dis or persephone , 〈◊〉 masses orphean harpe , or orgian plea. this baal and bacchus did , the one for gaine , the other his mad revels to maintaine . this dives doth , whilst at his lordly gate , poore lazarus with christ incorporate begges needfull almes for his deare passions sake , yet cannot have them , though his head doth ake . this dives did , while the prince palatine with britaines royall seed forc'd from the rhine , their proper right , as from bohemian prague , stood to our shame confined to the hague . this dives did , when thousands did lament in london streetes with fevers pestilent . what obeliskes with teares of crocodiles ? what mourning weedes with cryes maskt under wiles doe our false christians sumptuously prepare , perhaps for cursed bones , with care on care ? did dives to his tombe with pompe convayd passe lazarus in abrams bosome layd ? leave off for shame such heathnish sacrifice , and for your dead build roomes of richer price , nay , for your selves with lasting royall state , whereby you may passe for regenerate . more hives for bees with necessary stuffe heere or abroad , to shunne vaine glories puffe , ye may erect with lesser cost and charge , your duties in some measure to discharge , " redeeming plagues , i meane the temporall , " which on frayle men for carnall pleasures fall . that way will help to expiate , and to cover those sins , for that great vengeance which hangs over your heads unmarkt ; lo , how virginea vents forth heavy grones , and new-found land laments . see how new-england under noble gorge against the dragon craves a new s. george ; all three looke for their infant age no more out of their mothers ranke superf●uous store then what shee riots . there , brave monuments , may be set up to christian mens contents farre fitter , then in needlesse shewes at home . and these will passe old peters pence to rome . or if you be home-tide , and wealth betide , christs members feed , but doe it without pride . above all things i wish you to forbeare from burying coarses in gods temple , where his word is preacht ; o doe not taint the aire with g●lgothaes , which can not but impaire your tender healthes by damps and exhalations from sulphurs sweat , earths put id oppilations . our saviours deeds should for a patterne stand , who from the temple , with a whip or wand drove chapmen out , and such , who over bold with in that sacred place wares dayly sold. my fathers house ( sayd he ) appointed was for prayer , not a money-changing place . why may not in the fields a heape of stones serve as the church for graves to rotten bones , resembling that , which neere to mamre sold dead abrams wife , for sepulture did hold ? or the church-yard crost by masse-mongers old from g●blins haunt their carkasses might hold ? for shall the words of that mahumetan spoke at his death confound a christian man ? to saladine one winding sheet is left , of all his state by cruell death berest . who then will doate on shrines and mauzzim● wares ? give mee the quick ; let satan take his tares , with them in reliques who religion place , besainting bones within a silver case . let not the church , nor glozing epitaph grace my poore corpse . from crowes the cynicks s●●ffe may guard me for a need . were martyrs bones quite burnt in flames ? and shall rich marble stones enclose my coarse ? farre be it from my thought , who higher place crave then for money bought . that station i expect through christ his crosse , which worldly minds prize lesse then chaffe or drosse . another kind of body i expect , which like to his my saviour will erect . this moved mee my children three to bury in the church-yard , whilst i saw most men hurry proud carkasses into the church , polluting gods house , and zeale with superstition suting this moved mee new cambrioll to baptize in new found land , whilst others idolize their native smoake with sloath & griping cares , caught with false pleasures baytes in satans snares . this moves good wits , whilst here they make abode , to send so oft ●oud sounding b●okes abroad , to cure or curbe litigious braines that rave , and by such fruits , to build them selves a grave , a quickning grave , that when their sinewes rot the saints for them might praise the new mans as i doe for great brittaines shining lights , or them , whom andrewes posthume now invites lot andrewes , that shames beauford and gardiner , and yet all three were styled winchester : for how shall wee discerne another man , then with bright trueth his living workes to scan ? whether a lambe or wolfe he led his life ? in peace with christ or with hell fiends in strife ? what more then swan like songes keep men alive ? or can on earth their noble deeds revive ? beare witnesse then , my two-fold epitaph , whilst windy wits lye swill'd , like swine with draffe this glasse renewes brave roberts memory of essex earle , the flower of chevalry : whō flanders , lisbon , cales , spaines iles , nor france , nor irish force could daunt with shot or launce , home-ostracisme this famous man did foile , whom mars durst not affront in forraigne soile . " but his sweet soule , because he sacri●●c●d , " christ cleer'd from guilt , and saints him canoniz'd . or if the seas and land contend for roome , the seas will ebbe , and shew us desmonds tombe . " scotland his birth , england his tilting fame , " venice claim'd his venture , ireland his name . " whilst these foure strove to build a monument ▪ " for desmonds corpse , the seas crost their intent . " because the seas for worthyes might appeare " to match the land , they took this noble peere . thus two by sea and land have lawrelles got , while worthlesse lords , like falling fire-drakes rot . thus vertue some crownes with a living tombe which more doth them then coronets become , and longer will then mausolaeans last , when time shall pomp , and nine dayes wonders blast . " hence i inferre , that god hid moses tombe " lest men might saint his bones in time to come . " hence i resolve : from graves old folkes began " to make an idoll of a mortall man. hence i conclude , to hang a hearse with scutcheons , serves for a bait to catch our heyrs , like gudgeons : for without worth guilt honours proves but vaine , and styles the scumme of a fantasticke braine . " without the new mans robes none are indeed " true noble men , but borne of mungrell seed . let men therefore besides the cynicks staffe upon my grave engrave this epitaph : taint not the church with skulles ; o yee that mourn ; nor with wormes-meat ; the yard will serve my turne rob not the quick , a dead man to adorne , but bury me as poore , as i was borne . only a shrowd for decencie i crave , such as my saviour wrapt in josephs grave . i hated pompe , and drunken sacrifice when i breath'd ayre , much more in paradise . " man here is but a steward of his pelfe , " for others bound , aswell as for himselfe , " to cark and care according to the talent , " which so to him was on condition lent ; " for which mispent he must one day account " be he a knight , a baron , or a count. " looke how christ did , the second adam , live , " so must we sure , if we intend to thrive " in piety ; we must esteeme the crosse , " though sad , true wealth ; & pamp'ring ease soules losse . " therfore when honour , gaine , or worldly pleasure " doe thee befall , suspect the heavens displeasure , " unlesse thou out of hand to some good use " convert them without riot or abuse , " looke where so e're thy worldly treasure is , " there lyes thy bane , thy hindrance into blisse . " no man two masters serves with conscience cleane , " god , and the world , but he becomes uncleane " and quickly soild with sense-alluring toyes , " which him bereaves of true immortall joyes . " for by superfluous cares and worldly wealth " the way is quite blockt up from saving wealth . the serious thought of which impediments made wisest men amidst their sweet contents , ( as sometime did the samian tyrant fling , to season joyes , into the sea a ring ) to mixe some worme-wood cares and objects sad , to live , like angells , here in sack-cloth clad , to fly to celles from warres and worldly wrath , like austriaes charles , and turkish amurath : to choose a dying life , retir'd from ease rather like monkes , then like nice damocles , ( or like some kings maligned favorite , that dreames not of a fall , till envy smite , ) to live with lushious cheer , and pleasing plenty ; fore-seeing that at last scarce one of twenty , which gives himselfe to carnall liberty , escapes unstung with some calamity , if not living , yet surely at deaths gaspe the libertine shall feele the hellish aspe poison his soule unseene with mortall sence , mauger his heires vaine obits and expence . ( for after death all sacrifice is vaine , nor can rewards redeeme the soule from paine ) the which empoisoned thus , barr'd of gods sight , of the least glimpse of comfortable light with the rich glutton in the lowest hell till doomesday roves among the furies fell ; and then the body in more hideous state joyn'd with his spirit , he cryes out too late for mercy , when the second death is come , which by the first he might have smitten dumbe , and conquer'd too , if like our saviour , he had living di'd , or living sought to be reborne , and form'd after his image true with faith and zeale ( contending to eschew his spirits foes , the letts unto the crosse ) which every christian soule ought to ingrosse , as mysticke type , and seale of mans adoption , his ransome lent from lordly sinnes irruption . " unhappy is that wight , that never felt " the crosses waight , whose heart did never melt " at others smart , but living all at randon " gods justice to dull ease did him abandon : " since it is hard to have smooth comforts twice , " both in this world and in the heavens likewise . " yea , most unhappy he , who for his sinne " was never chastned , but hath suffred beene , ( as epicure , not checkt by sickenesse , griefe , ( as epicures till checkt by sicknesse , griefe , by shipwrack , fame , friends losse , want of reliefe ) by our creatour to consume amisse his usefull talent , and to swarve from blisse , without controule , or maisterly reproofe , as if god slept ; or sleighted mans behoofe . so on the other side i count him blest , who in this world felt sorrow and unrest , " for we ne're feele the comforts of gods spirit , " till our flesh quailes , or outward troubles stirre it . " fraile flesh & bloud may not in heaven reside , " till christ his flames the same have purified . the crosses sight the carnall mind confounds , but it lookes bright , and with perfumes abounds within gods sight , who thereby maketh roome for his rare gifts to lodge in , with the broome of discipline sweeping foule lusts away and the worlds love , which bring into decay the heavenly seed , choakt up with pompe & cares , like earthly graine with cockle , thornes , & tares . what makes a surgeon use corroding waters for festred soares ? but that they are abaters of the proud flesh ? why doe physitians give their bitter pilles unto the sicke that grieve of causes hid ? but that the bodyes sink cannot be purg'd of filth and humours stink , " by sweet receipts ? no more should gods e●ect " the joyes of new jerusalem expect " without first passing through the bloud red seas " of sorrowes deepe , to gaine perpetuall ease , " i meane not griefe for losse of worldly wealth , " or carnall friends , but losse of saving health ; " griefe for the wordes ecclipse , griefe for our sinne , " griefe for the snares , which saints are toyled in . who to this dying doctrine will encline his heart , and to austerity confine his life , he shall be crowned for his durance with heavens blisse , whereof christ gives assurance with these true golden rules seal'd in the heart : none gaines the godheads love without some smart . who christ his markes more here of torture beares , in heaven be the brighter garland weares . a hymne explaining the cause of our saviours sufferings on the crosse , together with the effects of his buriall . we were the cause , and none but we , why christ was naild unto the tree , we were the cause worse then the scribes , nay , worse then judas with his bribes of christ his death , and guiltlesse bloud ; we tore his flesh , like vipers brood ; we drunk his bloud , like cannibals , who men redeem'd , when they were thralles . the jewes misus'd him but one day , whereas we dayly him betray , and crucify the lord againe , saints in his limmes , for spite or gaine ; we rave farre worse then did the jewes : our carnall lusts , and ghostly stewes , our pride , deceites , and avarice , our riots , feasts , and fopperies , our healthes , debates , and losse of time , shew why christ up the crosse did climbe . let us then waigh with penitence sinnes fiery sting , the crosses sence , let us bewayle our wretchednesse , which brought our saviour to distresse , and think upon these rules with feare : " that trees , which are both dry and seare , " shall sure be fell'd , since blooming wood " hath beene destroyed as with a floud ; " and that all soules shall suffer losse , " unlesse they muse upon the crosse , " and thereby hope for inward peace , " the spirits gifts , and sinnes release , " by vertue of that costly price , " which hung thereon for sacrifice . for which high deed while we have breath , we never will forget his death , but in our mindes wee will infixe his merites , love , and crucifixe . " his living rock can hide our soares , " as josephs vault entomb'd his coarse : " we may to blisse rise up from bale , " as jonas did from out the whale , " if on his wounds wee fixe our soules , " like doves that pitch on rocky holes . the seventh dayes exercise . the argument . old thinges made new : now is jewes sabbath day chang'd to the lords , to mind our saviours sway , who rose , stay'd here sixe weekes , then went his way to heav'n , & men inspir'd on whit-sunday . our two dayes storme is cleer'd : come , let us sing , and tribute pay to our triumphant king who trampling on our foes hath led the way to resurrections port on the third day after his death , which first of their weekes date ●ld hebrewes calendar did calculate . o blessed day ! most blest in the exchange ! whilst we do not from zeale like worldlings range ! " but all with joy for this our worlds creation , " and christ his rising , minding our vocation , " as likewise for the holy ghosts descent " on whit-sunday , ten dayes from christs ascent , " we holy keepe our lords , this seaventh day , and in his prayse our thankfull hymnes display , who did , because our sinnes the old withstood , transferre a newer feast cleer'd by his bloud . though christ was lord , & sabbaths prime perfection , the manheads crowne , yet he to make defection , of that dayes rest did never condescend , but left it us untill times finall end. he left it us to mind th' eternall day ; when time with baldnes never shall decay ; that feast of feasts , with none can paralell , for it above all triumphs beares the bell , the harmony whereof no tongue can tell , and more doth our then our the sixe excell . the which whilst we looke for , let us foregoe our deeds prophane , and pious dutyes doe on this high day . let us congratulate with jubilees our resurrections state , and our through christ redinte-gratious peace with god the father in his flockes increase . let us cheere up our soules with joyfull psalmes ' and shew our love by prayers , vowes , and almes . let all the earth , let christians all rejoyce , and heare gods word , the lord of sabaoths voice , not in a language strange , or noise unknowne , but in that tongue which men doe terme their owne . let them with understanding sound his fame , and glorify jehovahs awfull name , with voices musick , sound , and symphony , with davids zeale , and asaphs harmony . unanimous let us proclaime his glory , not dreaming wise , but in a reall story , to be admir'd of all the sonnes of men , and registred with adamantine pen : all glory be to thee , as heretofore , in persons three , one god for evermore , " who , least that cares might dull our inward sight , " hast weekely left us one of brighter light , " aswell to match the hebrewes , as to rayse " new zeale on it for our redeemers praise . because christs faith stood firme , not shakt at all , his manhead calling god , god heard his call. because his manhead spurn'd hells crown of strife , preferring here on earth an humble life , and constantly endur'd the dreadfull shock of perills , like a shepheard for his flocke , and to his father deare did pray alone for helpe ; he at the last did heare his mone : when he his bloud had on the altar shed , soone as he sayd : all is now finished , his sacred soule straight way to paradise leaving the crosse and his body●●yes ●●yes . whence in earths wombe after two nights repose , brave gyant-like refresht with wine he rose , his body rose from grave , from the whales belly , rays'd jon●s-like to live triumphantly ; for how could he , whom god ordain'd to save old adams seed , be captiv'd in the grave ? thou art my sonne , mens light , whom i begot , sayd his just father , and here take thy lot in choisest soile . the h●ath●n i give to thee for heritage , and all the world in fee , to bruize or breake , for thy owne pretious merits ▪ thou by thy bloud hast tam'd the wily spirits , o murther'd lambe ▪ hence-forth on my right hand sit in thy humane shape , none shall withstand thy powerfull will in heaven , earth , or hell , for thou shalt judge all men and furyes fell . my sentence just thou hast appeas'd alone , for which mysterious deed wee both are one. because the wine-presse thou alone hast trod , thy flock shall ever dwell with mee their god. because for sinne thou hast endured wrong thou shalt divide the lest spoyle with the strong . and for thy love to man bought with thy bloud , i cancell quite against old adams brood , their bodyes death excepted , my decree of vengeance due , if they beleeve in thee , without adhering to idolatry , to their owne works , and humane foppery . " be thou their patron , and sole advocate , " ( who trust to other courtiers , i doe hate ) " sue thou for them in thy humanity " before our throne of endlesse majesty ; " and for thy sake , i will elect them sure , " for unto thee all glory i assure , " till th'elect come in , and thy foes in thrall , " that then our god head may be all in all . to this effect our heavenly father spake , when his deare sonne his body rais'd did take from josephs tombe ; when by the dawning day those women came there , where his body lay entomb'd , with mind to sacrifice their woes for him , whom they saw martyr'd by his foes . to solemnize his sacred funerall out of true zeale and hearty love withall , thither they came , not superstitiously , nor yet for fashion sake , but really with an intent on his dead corpse to powre most pretious oyles , but by the heavenly pow're they were debarr'd . for as they did adventer to shew their love , and in the vault would enter , an angell all in white of lightning hew them interrupted with these tidings true : what would yee now , poore soules , embalme his coarse , whom late your nation wrong'd without remorse ? why seeke yee here the quick among the dead ? " god 's living sonne within an earthly bed ? " god would not let his sonne corruption see , nor could his body long enclosed be within this rock . the third day now is come ; christ risen is from tombe , as from earths wombe . then goe your wayes , and his disciples tell , what newes yee heare , what lot to him befell . the women shudder'd and distract almost with the strange sight , as if some wondrous ghost had them encountred , ran away from thence ( such is the nature of weake mortall sense , when they meet objects of immortall frame , reason lyes hid , as under ashes flame ) but pilates watch with horrour sore agast forsook their charge , and fled away more fast then did the women at the angells noise , for they ( good soules ) were soone repleat with joyes ; and when their witts they recollected had , ●hrists true disciples they acquainted made with these glad tidings , who them held too good to be so true , untill in zealous mood christ did himselfe expostulate the cause with two of them , who travell'd to emaus the selfe same day , when he did rise from death : o simple soules voyd of caelestiall breath , ought not ( quoth he ) messias to be slaine by sinners hands ? and all these wrongs sustaine ? do not the prophets all agree in one , which men refus'd should be the corner stone ? that evermore melchisedech's high priest by david sung should rule ? that jesus christ messias should be first smote with the rod due for your sinnes , by your dread-loving god ? though , as gods sonne , he might have chose to feele the taunts and nippes of men more hard then steele , yet he of meere good will , not by constraint , enthrall'd himselfe to sinners false complaint . " he opened not his mouth , nor them withstood , " but , as a lambe before the shearer stood dumbe , patient , meeke , whilst for your treacheries he wounded was . and these perplexities with tortures , stripes , and scornes he underwent to ransome adams seed from punishment . but now yee are by his afflictions heal●d , and through his crosse shall shortly be enseal'd " a gospell new , a testament of grace ; an easy yoake with covenants to raze the former curse . if yee beleeve that christ is gods owne sonne , your saviour , prince , and priest : if , like to him , yee humbly live together , as he rose up , so shall each faithfull brother . these say'd , and more then my weake thoughts record by giving thankes , and breaking bread , the lord they knew , and then he vanisht from their sight ; he vanisht from them twaine , and in the night he did appeare to his apostles , where for zeales devotion they assembled were , and catechized them for faith and love , with other points which might their soules improve . nor can i overship my ready pen from laying downe his love to magdalen : whilst her confused thoughts twixt doubt and feare rov'd what became of his dead corpse elswhere ; he kindly call'd her by her proper name , shew'd her his person , and confirm'd the same by message , which unto his friends he bid her to declare . thus sundry times he did appeare to them , whom formerly he knew to be th'elect , and his disciples true , that they might be eye-witnesses , and blaze to all the world this wonder of amaze . " and that true flesh his body was become , " he eate with them bread , fish , and honey-combe . " to shew himselfe a perfect man indeed , " and not a ghost , christ hungred , and did feed ; " immortall he with mortalls , as a guest , " tooke what was next at hand , not curious drest , " to let men know what nature might suffice , " and that with men he man did sympathize . among the rest when thomas didymus was absent first , and all unanimous , excepting him , believed what they saw : although the newes might well his senses draw to credit them , yet he stood off , and sayd , unlesse i see , i am not well appayd ; unlesse these eyes his person shall behold , how can these newes for currant true be told ? unlesse my selfe shall feele his nayled hands " and side late pierst by the fell soldiers bands , " at sight of which deepe wound by romane speare " the lookers on appalled were with feare , i will not you beleeve . therefore the lord his wavering creed to settle , and record to future times his love , a sev'night after his first appearance , he againe did enter into the roome , where thomas with his mates were then shut up , and there christ animates , commanding him to tou●h him , and to ponder with faith and understanding rapt with wonder his misbeliefe , and told him for our rest , who so beleeves what he had seen is blest . when jesus had conversed forty dayes on earth , halfe way twixt sions walls he stayes and bethany , where his disciples met upon the summet of mount olivet , the place where he the night before his passion had powr'd forth bloudy sweates , his antepassion , which over-peeres jerusalem , and all the countrey round about with stately fall : where likewise some do critickly conceive , that all men shall their finall doome receive ; there , he full powr ' to his disciples gives , their sinnes to loose , that vow to lead new lives : as also those to excommunicate , if they offend , that were regenerate . " this charge to them and peter christ prescribes " joint , as to judge hereafter israells tribes : " thus speaking in the plurall : go your wayes , and preach ; to bind or loose yee have the keyes . above all rules , on faith he most insisted and fruitfull love , both which who so resisted with wanton spleen , or contumacious willes , he prophesied damnation for their illes : but saving-health to them , who should confesse such faithfull love , as peter did expresse . assoone as christ his documents had ended , some did presume , who on him there attended , to aske him , whether then he would restore to israel the kingdome as before ? ( forgetfull so of jesus crucifixt were they , and to a carnall monarch fixt ) whereto christ answer'd : it concernes not you to know the times and seasons which ensue . such secrecies the father doth reserve unto himselfe . do you my words observe , who am your king , the head of humane-kind , as i to you , so to my flock be kinde ; my gospell preach , the weak ones catechize ; see , that my sheepe yee feed , my lambes baptize , invoking on , as you have learn'd of me , the father , sonne , and holy ghost , all three ; which last shall shortly you baptize with fire , as john with water , and your soules inspire , as gods viceroy , or angell of the lord , by heat of what i taught , the saving word , untill i come in person from above , see that yee watch , and one another love. such or like words when christ had fully ended , he in a cloud up to the heavens ascended , where he as god and man all thoughts beholds preferred by the father , and there holds as man for men , a mediatours place on gods right hand , saints joyfull to imbrace as god and man , paules fury he did fright : as god and man , saint steven saw his light. so did saint john from pathmos see his glory , when he reveal'd his future churches story . by visions have some others ravisht beene , that they from earth his power there have seen : " for had we seen him here with carnall sight , " our darknesse could not comprehend his light . whilst his disciples there with carefull eyes watcht as he went , two angells humane-wise apparell'd white appearing to them said : yee galileans , why are yee dismai'd ? why gaze yee up ? this jesus , who is hence , to heaven gone , shall so returne from thence . seeke not therefore his reall presence heere on earth , untill as judge he do appeare : meane time on gods right hand a prince and priest he raignes , and doeth you in your vowes assist . on whitsunday next after christs ascent he ravisht his disciples with content , who then attended at jerusalem for the last promise , which he made to them : that he would send gods spirit in his steed , to rectify and ayde them in their need , and , while the world should last , his church informe in some or other place with wondrous forme . when that high feast of pentecost was come , and for that end they meeting in one roome with one consent : there fell a bustling noise , or suddaine sound , replete with stirring joyes , as of a mighty breath , and rushing wind , which fill'd the house , and wonder-rapt the mind : for cloven tongues appear'd to them , like fire ; and sate on each of them , and did inspire their soules with giftes of the great holy ghost : so that the standers by of aliens coast astonisht were th'apostles joyes to heare , men of a diff'rent tongue and climate there , poore hebrew fishermen , that never went far out of jewry land , extatick bent with them in their owne language to agree , and in their zeale to god to be so free , and fluent of their phrase , that babels breach seem'd reconcil'd by their harmonious speech some thought they were like bardhs enthusian rapt , or that strong wine in them such blabs had clapt ; that men before the third houre of the day should rave with wine , they wondred with dismay : they were amaz'd , till peter made it knowne , that for christs sake god sent this wonder downe , not for mad fits , but for soules joyfull feast , god sent the holy ghost this wondrous guest . o wondrous guest , that vents forth abbaes cry within the heart , the will , and memorie ! o wondrous guest , the heavens harbinger , that scornes not to become the messenger betwixt our soules and god to beare our love , and our weak faith to strengthen and improve ! that sever'd earth from chaos medley puddle , and rays'd our orbe out of the lumpish huddle ! and though the earth were heavy , hung it faire , with store of stuffe in the loose fleeting aire ! this is that prime and ever quickning mover of all the world , angells and mens approver ; that spirit , which through all gods prophets spoke , which taught the sense of mysticks to unlock ; which clear'd the wits of simple fishermen to preach those newes , which doctours fayl'd to pen : " which rul●d in every age since christs ascent " the church , and dayly yeelds soule-nourishment : " which at our feast christs body doeth convay " into our hearts by his spirituall way : " which sent the gift of printing now of late , " old babels spelles and mists to dissipate ; " and by the word to rescue thralles from death " as he at first the gift of tongues did breath : " which animates the saints with courage rare " in midst of tortures tyrants to out dare : " which glads the lowly , and the penitent , " and thousands doth unite in one consent " of christian faith , though sundred much in place , " tongues , rites , or forme , yet one in sacred race . o holy-ghost , how strange is thy proceeding ! angells and mens capacities exceeding ! no pen can limne thy raptures most profound , no humane voice can thy hid graces sound . one thing i blunder out ; what thou conceal'st from carnall clarkes , to children thou reveal'st . then let my soule , o lord , be like these last , whilst others feast on peacocks , let me fast , or tast no other food , but what conduces to praise thy name without prophane abuses : and let all them , who view these humble lines , prove better'd in their thoughts with contrite signes , if the old man they labour to deface , and do their best the new man to imbrace , not like our moderne gulles , who grow profane , lest they be markt with brand of puritane . let us gods spirit by these wonders seeke ; these wonders wrought the first day of the weeke , our sevenths light , now styled the lords day , thrice hallowed and sanctifi'd for ay ; for this rare blisse to christian soules accrewes , that christ his rising up their hopes renewes , to rise , like him , ingrafted in his stock , to quench their thirst with him , the living rock , to bud a new , as branches of his vine , to feed on angells food , his word divine . he led the way to resurrections blisse , and us invites to follow him in this high flight , without diverting towards earth , but with due care of the new spirits birth , our former resurrection in this life , to gaine th' immortall prize through strong beliefe , with those true joyes , which did but monarchs know , they would foregoe their crownes the same to ow ; a glimpse whereof for undestanding soules wee read by john reveal'd in mystick scroules with those delights , wreathes , and immunities ; which god allots to saints in paradise : but for the temper , place , degrees , or site no astrolabe , nor braine of worldly wight can apprehend the height , dimension , rayes , unlesse they fall on false poetick wayes . yet paradise some to the moone confine , and there to be another world define of moving groves by galilees late glasse , where apuleius found his golden asse : whence likewise came dame errours charmed lamp which kindled legends of th' elisian camp , and limboes field , which royall james ( to hit false dreamers home ) conceiv'd for hauking fit . others more sage in types describe that place : a starry soile eng●rt with crystall glasse , or sea translucent with stones pretious rankes , pearle , amber , beds of corall on the bankes . these may , as tropes , rowze up the drowzy mind , " but to empale gods mansions , were to blind " the artizans , and to confound the sense , " if curiously they break to edens fence . " the azur'd spheare , wherto my hopes are bound , " spirituall stands , above this massy round : " of lively frame , not like our mortals land , " or temples built by carnall creatures hand ; " a common-wealth secur'd from fiendes alarmes , " wonne by our saviours bloud , and ghostly armes , which long before he promis'd to prepare for them that would through faith his foes out-dare . " there , in the midst of saints god rear'd for them " a metropole , the new jerusalem , " not of materialles wrought in earthly mould , " but of celestiall stuffe more bright then gold , " then diamonds , which liquids may deface " or canker-fretting time the fabrick raze . the structure might be one with fixed starres , or like that lamp , which ●●●ting stints our cares ; an orbe so farre transcending edens site , as doeth the sunne the moone , the day the night ; where he , that made the sunne , more glorious spred the new mans giftes then schoolemen ever read : " a region of incomparable light , " the globe or seat whereof no humane sight , " till glorified , can pry into , nor art " by reason of the lustre can impart , no more then paul by christ in spirit brought up to that orbe , of it could utter ought ; no more then we dare scan the trinity , or weak eyes see the sunnes resplendencie . since puzled we in natures secrets be : what natures lord conceal'd , how can we see ? nay , why should we presumptuously aspire to peep into gods ark ? or steale his fire ? old scribes prometheus voucht of grace bereft for robbing joves bright fire ( a heynous theft ) now more then this ( least fancies me deceive ) i blaze not of that orbe what i conceive : " mansions of endlesse joyes , and sweet repose " god made for men and angels , whom hee chose , " for men and angels , who should side with christ " against hell-fiendes , the beast , and antichrist . but whether in our zones chang'd , or refin'd , or higher orbes , i leave it undefin'd . " let this suffice : no object represents " there , more then god to soules departed hence , " which honour'd christ , nor can divert their sight " from fixing on his beames their whole delight , chiefly , at that eternall jubilee , when saints shall from hell-squadrons parted be . " by his great light through christ saints there shall shine " so bright , that their new shape will turne divine , " compacted of the purest quintessence , " which aire and flame could work in humane sence . the body , which on earth so clog'd the soule terrestriall , shall no more that guest controule , but mounted up in ovall coach of fire , elias-like , doeth to the heavens aspire , " and , like high eagles wings , both here and there " comports with christ the manhead up to beare ; " of motion swift , of strength without compare , " like seraphins all love , of beauty rare , " leagu'd with the soule in sympathizing frame , " of qualities aethereall mixt with flame , " of glorious mould , not subject unto sinne , " disease , or griefe , as the first man hath been ; " like cherubins all light , compos'd of light , saints then shall raigne in a farre happier plight install'd then chinaes king , or tibers priest with triple crowne , which cannot long subsist , for these at death leave corpse and states behind : as those beare bodies new , like christs refin'd , with whom they reap more pleasures and content then tongue can tell , eares heare , or fancies vent . " no sexes forme shall then preoccupate " the sense , since fate had procreations date " worne out , and cancell'd lust in evaes race , " her choisest blest with even blooming grace . " because on earth they trusted god alone , " and lov'd his saints , he made them with christ one. " both young and old , though maimed , burnt , or drown'd , " shall flourish then alike with members sound , of body span'd , yet purg'd of drossy masse , perhaps , like christs ( which some would force to masse ) with knowledge ripe of goodnesse , voyd of ill , from passions free , and rectified in will ; " perhaps at the same age , when adam fell , " or christ rose up triumphant over hell. there they shall sing and prayse the lord alway ; not having need at all to sue or pray . o how they move with mutuall zealous fire to prayse the lord for sparing in his ire old jacobs tribes ! for chusing him and them , while he did esau and his brood contemne ! they see themselves cull'd from the gentiles throng , though they deserv'd to sing their howling song : " for though god did all future things foresee , " he did till then no reprobates decree , " but them reserv'd with divells to partake , " till christ judge them to tophèts burning lake . they know the state of all the damned crew , and thereupon their thankfull shoutes renew , ascribing prayse with hymnes angelicall to alpha and omega , god in all : " of one consent , one will , one yea and nay , with the like musick , and harmonious lay. such blisse on the eternall sabbath day crownes them , when god their bodies shall array , who in the lambe believ'd , and did their best by doing good to gaine his sabbaths rest. as meaner men made lords weare habites new , so shall our bodies then be chang'd anew , the good invested with perfections rare : the bad with hideous shapes , and hellish care. then many , now which stalk with peacocks plumes , with various garbes , with licks , and baudes perfumes , more ugly shall appeare then toades , or bugges , which children scare from screaming for the dugges . " nor will the good then pitty the distrest , " because gods love had natures foames supprest . embosom'd couples , which on earth embrast , the one shall be receiv'd , the other cast : " where humble saints shall surely be preferr'd , " and tenants set above their lords that err'd . " our saviour , enoch , and elias led " the way , to shew that god the quick and dead " can raise : that mortalls have regain'd their breath , yea , from their graves saints rose at christs his death . this doctrine seemes to carnall sadduces ●carce true , although they see in summer trees ●nd corne to sprout with other vegetalles ; ●hough they see yearly many animalls , ● swallowes are , silkwormes , and butterflies , ●evived when the sunne doth hotter rise . then , since those life by the sunnes heat have wonne , why should not men by him that made the sunne ? such sotts have been , and such ( i feare ) there are too many faithlesse ones , that never care here in this life the certaine meanes to gaine of glorious shape in time to come againe , ( like skittish maydes , who at the fairy game do daunce , untill their bellies swell with shame . ) nor how fares truth , nor what a christian ailes ; will they yet learne , untill the fiend prevailes , what shall become of body or of soule , so they may feast and drinke without controule . the mirrours of the moone are trimm'd a new , whose face the foure weekes terme had dimm'd the hew . see they not bred of putrefaction flies ? and barnacles from wood or pitch to rise ? to heare the birth of the arabian bird with golden wings from ashes pile they gird . they see huge pompions of small seedes renew , yet they make doubt that men shall rise anew . they see the salamander in the flame unscorched lives , yet they are void of shame . some in our time quite dead againe have liv'd by miracle ; and some by drinks reviv'd : yea , when the bird out of the cage did roame , the soule reverted back into her home . in heavy sleepe they feele the soule to range , and yet they doubt of the immortall change . but thou hast sent , o bright celestiall light , into our thoughts a guest to teach us right . " o sacred faith , our charter , aarons rod , " great wonder-worker betwixt soules and god , the chiefest barre betwixt our sinnes and hell , the quintessence of flowrs of sweetest smell . " faith conquers all , mountaines of sinnes removes , " makes lions lambes , and kites more mild then doves , " and may be styl'd the gospells golden glosse , " to know aright the meaning of the crosse. this is that rock unseen with carnall eyes , whereon our church stands firme , in spite of spies late sent from hell christs building to deface , and with false newes disperst to darken grace . this is our new mans sure and constant rock , whose sense from lambs old reynard seekes to lock . this pretious gift we gaine from grace above , ●ut flyes away , if we prophane gods love ●lipsing it on the lords glorious day ●ith worldly mist , false fire , or heathnish play , ●he old mans tricks , his stale and stinking leaven ; for if that day we rest not , we lose heaven : " i meane from gaine , lust , and unlawfull playes , " or worke , which might be done on other dayes " we must refrayne , and our owne carnall wayes " set farre behinde the course of sabbath dayes , " except our mother church , which holds the keyes " to binde or loose , dispence with exercise , " or with some harmles joyes at vacant howres " to sweeten cares , and raise the vitall powres , " which might grow drowzie , sad , or drooping dry " for want of motion and due symmetry . " provided that the soules chiefe faculties " be not betwitcht too much with vanities : " and that our sportes , or recreations bee " from spleen , or g●ll , bibbing , or swearing free : that we rejoyce in presence of the lord , like man and wife , of one minde and accord . provided , that what money we shall play , or hap to winne , we count it lent away , and so conferre it to avoyd abuse , for mending wayes , the church , or lazars use : " but in this point let saints be circumspect , " lest at their play the serpent them infect . " provided still , we may advantage winne " on that set day to put downe raigning sinne , and glorify with mutuall one accord , and holy hearts our sabbaths gracious lord who knowes that man is full of imperfections , and by degrees must climbe to more perfections . so have i seene some children from the dugges by leasure wean'd , then , terrify'd with bugges from screaming lowd , and afterwards with bells appeas'd , like angry bees , untill their yelles they quite left off , ashamed of their folly , and grew in time more stayd , devout , and holy. so i have know'n , where men were most precise , in forraigne partes , that some did exercise at buttes with arrowes , or with bullets play between the sermon while on this high day . the like effects our elders tolerations may bring to passe amidst our profanations , that when our sweaty hobs have daunc'd their fill , they and their marians mount to sions hill ; or else deferre their games and alchouse bowles , ●ill sacred liquour hath bedew'd their soules , ●or then i hope our new man will extend ●is quickning heat , that their old man will bend , ●nd stoope , like josephs brethren , overcome ●ith th'awfull splendour of succeeding doome , ●hat shall inflicted be on libertines ●or slighting prophets , and their sacred lines , 〈◊〉 their abuse of christian liberty , 〈◊〉 causing scandall with impiety ; ●or keeping back gods tythes , and starving those , " who might soul-fed our sabbaths foes oppose . o would my words might pierce into the flint , and strike remorse with numbers feeling dint in them , who to support their pride , ingrosse the meanes , whereby ensues the churches losse ; in them , that put no cautious difference betwixt the lords and other dayes in sence , good ends , and use , like those who sometimes fed on the lords body , as on common bread. but leaving these , like achans , to themselves , or to be rankt among the fairy elves , i hope the gospells light , which now shines bright in brittaines ile , will so confound the night of misty sinnes , that we shall shunne the rock of scandall , and be grafted in one stock , as members of our all-puissant head , whose ten-fold lawes the greatest states must dread , and by their light twixt motion , love , and 〈◊〉 cause lesser starres , like charles his waine , to draw that head and parts may joine in unity , while charles his name renewes whole charity . membra caputque ligant charites , quas carolus ambi● dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renovat rex nomen & omen . blest be that light , which late in oxford shone , and there inspir'd faire englands royall throne : " our carriers , carts , and wayne-men to restraine , " who sullied sabbath dayes for greedy gaine . blest be that act , which served for a charme amidst our vowes , to stay gods thundring arme , that scar'd from westminster our parliament with fiery dartes and arrowes pestilent . no strict edict could cease the dismall knells : no judges writ could stay sad londons bells . " no golden fee , the soule of eloquence , " could further suits against the pestilence . our gallants then , ( so for their out-side styl'd , ) thence hurryed fast away , like creatures wilde . the courtiers fled , so did rich londoners ; the coachmen fled : so did the waggoners . both sexes fled , yea , men of all degrees ; grave-diggers gaine downe waigh'd the lawyers fees , though sithence some complain'd of fees abate : for many weekely graves but few of late . our fashions , beauties , and daub'd jezabels tooke then for fiends the noise of tolling bells . few stay'd behind , save some in hope of gaine , or those for christ who shrunkt not to be slaine . nay they , who bragg'd of aromatick pots , cures for the poxe , and soveraigne antidotes against the plague , then brookt not london streets , lest they might daunce the winding of the sheets . but now attend , a wonder great i tell , which thousands can as yet remember well : " assoone as that new act came published , " the plague abated , and few perished . this an eye-witnesse of their desolations , their trades decrease , their woes , and lamentations , in that great citty , where the sicknesse raign'd , i then their guest undaunted , not constrain'd , do testify for our preservers prayse and to reclaime them , who shall read these layes , with dalilaes from dallying over-long , their sweetest sinnes , i meane , gods day to wrong ; " gods day of rest his wonders to display , " gods day for mans best part , soules holy-day ; on which high day the spirits gate stands ope , and we may then for store of graces hope . i●t not absurd new sweet wine to put in old butts not first well purified within ? and is it not profane to sacrifice to god , before the soule be cleans'd of vice ? how many wayes may we redeeme the times , if we apply our willes thereto betimes ? the mornings prime in prayer to the lord we ought to sacrifice , and to record his wondrous acts unto our families , or neighbours , whom with charitable ties the chaine of faith hath linked in together , as fellow saints . the noone-tide we may either in sober meales , or in almes-giving spend . the afternoone to gentle walkes may tend , there , more to prayse the flowers variety , then salomon in all his royalty , to suck the hilles , or fragrant gardens aire ; " or it may tend to make the soule more faire , " by reading scriptures , or the martyrs wrongs , " choise catechismes , sermons , or sacred songs . to shew us zeale against a graven elfe , moses broke the tables of god himselfe . the like pure flame burnt in phinehes soule , when he with steele foule whoredome did controule . do we contend in lawfull warres debate ? or in defence of our religions state ? who in old time more constantly did brook proud giants scornes ? or with more patience took their flouts , which did at his good sermons bark then noe , whilst he built his famous ark ? who better did gods chosen souldiers guide then abram , josuab , and the valiant david ? who more resolv'd to fight in a good cause then the brave maccabees for moses lawes ? would you observe a kings , or judges part ? their lawfull charge grave moses doeth impart ; as subjects dammage by their winkt at bribes , and tyrannies old samuels book describes . would yee rule well your selves ? a house ? or state ? these salomon and sirach moderate . ere sidrach , misach , and abednego would idolize , the fire they undergo ; nor could the lions den , nor medes decree , from serving god enforce good daniels knee . do we desire to see a harmelesse mask with daunces , songs , and shoutes ? here is a task for our new man with david to consult and judaes kings ; whilst incest doeth insult on that great baptists life from jordan led to pay unto a frisking mayd his head. comforts for griefe wee feele in davids psalmes , by jeremy , by job , or tobiths almes . what wonders do the spirits penmen teach perform'd by saints beyond dame natures reach ? do we affect to drink most wholesome wine ? go we to cana , or to christ the vine , where without charge both white and red abound to cheere sad soules , while christ his health goes round . would wee see acted a rare convertite ? damascus shewes us paul christs favorite . would we discerne the newman in his strength ? the gospell paints his portraiture at length . would we behold she-paragons of beauty ? or of that sexe some others false and haughty ? sara , rebecca , rachel , debora , miriam , and she that nailed sisera : so hanna , ruth , priscilla , magdalen , and philips nunnes deserve a prophets pen. so judith , ester , and susanna chast ; and she within all glorious , that 's embrac't by heavens king , with sunny robes adorn'd , maugre the plots of men by fiendes suborn'd , whose prayse we find blaz'd in the canticles , extended then , and since by oracles . so for her zeale , with them i parallel christs prophetesse , the widow phanuel . these female sparkes invite my soule a guest , and so the churches type at the lords feast sweet mary blest in the superlative cheeres me , with her whom zachary did wive , who brought , like sara , forth in ancient age a prophet to proclayme christs pilgrimage . the elect lady , hulda the prophetesse , lydia , and dorcas make a holy messe . then , jezabel i read , and babels whore , both rampant bent the church of god to gore . last , athaliaes fate from bloudy snares , saphiraes me from double dealing scares ; as likewise do from gadding dinaes fall , lots wife , and evaes doome good dames recall . these histories , or such in holy writ exemplified this sacred day befit . good bookes advance the newmans sacrifice , but bad to heathnish vice soft braines entice . therefore let us borne of the spirits seed , immortall , scorne our christian mindes to feed with tales , vaine sports , or fond lascivious bookes , which fiendes suggest for soules as shining hookes . exploites belied on patrick , arthur , guy , the peeres of fraunce , or spaines bald knightly fry ; to the intent , that from gods word the will might be seduc'd , t' apprehend more ill. arming our mindes , let us our bodyes too , the parcels of christs temple , not undoe with drunken healthes , the divells sacrifice in these last times , nor yet apicius-wise , " with various kindes of gurmandizing cheere , " which dimmes with noysome fumes the spirits cleere , " and the five senses so intoxicates " that pulpits blush to see such nodding pates . how oft saw we some at this holy tide more sensuall bent then any day beside ? some haunting more the taverne then the church ? some on the spoile , some living on the lurch ? and some farre more to deck their out-side bent , then by gods word to feele soule-ravishment ? strutting more oft to church with painted wings , then to beare thence soule-wares & sacred things ? yet presse i not too peevishly precise , " but christians may in comely modest wise " weare what they list , so that their glittring port " cause no offence unto the weaker sort : " so that their pomp do not devotion let , " i care not how in forraigne robes they jet . what hurrying noise ? what march ? and rumbling coile , as if they went unto a play , or broile , do gallants keep wirh coaches in the street ? when they at church should saints most humbly greet ? since god allowes to the domestick beast , which labour'd the sixe dayes , our sabbaths rest : how dare they then his creatures put to paine ? more to proclaime their pomp , then peace to gaine ? such sabbath-breakers ( i do greatly feare ) before the lambe preferre proud lucifer . yet for this clause let not the courtly eare mistake my sence : for i do not averre , but that in their caroach , or their sedan , without disgust to the most puritan , the aged , weak , or those of tender feet may use what meanes they please in church to meet , when with lowd threates tempestuous winds do raigne , or when the cloudes dissolve to dropping raine ; so that their hearts be voyd of swelling pride , and that their journey be with christ to side , who , when he did in greatest triumph passe on earth as man , rode on a simple asse . nor do i waigh such points so strict a way , but fishers , cookes , and pothecaries may labour , or save what would be cast away , if on the eve they toyle not for that day . but i could wish good christians not to play the epicures on the lords sabbath day , causing their cookes to dresse more choice of meate then heliogabale could digest to eat , whilst that ten quailes or phesants in one dish his panda●s sauc'd with pearle and ambergriese . god graunt , that we more suting our vocation may ruminate with serious meditation this wholesome feast , which i have plainely drest , and those new rules , which i have now exprest for boyling braines swelld up with arrogance , that they may stoup , and feele the spirits traunce , to do gods will , to muse on heavenly joyes , and not to clinche those joyes through worldly toyes . lord , here we yeild thee thanks , though soyld with errours , and round about beset with many terrours , for turning brittaines iland from a beast to be baptiz'd , and of baptiz'd the best , while she doeth firmely to thy pledges stick , to thy true seales , and spirits candlestick . praysed be thou , who hast to us reveald the certaine meanes , whereby we may be heal'd of natures spots , and those contagious evills heapt on us by the world , the flesh , and devills , more in these latter times then heretofore , when our great tempter lay enthralled more , and of his stings curb'd by the holy ghost , till babels whore perk'd up , and rul'd the rost . which sacred meanes we humbly pray thy grace may still support us in our new-mans race , as we begunne so with more love to burne , untill thy sonne incarnate shall returne with finall doome to judge the dead and quick , the dead in faith , and the church catholick . a joyfull hymne to be sung on the lords day , winding up the sevenths dayes exercise . rejoyce , yee saints , hoyse up your highest sayles , and magnify with loud hosa●●aes hayles the lord , that first saluted from the grave fraile adams sonnes , and them their debts forgave . spread forth his sabbaths palmes , sing joyfull psalmes , attend his word , and to the poore give almes . how amiable and cordiall is thy word above all objects els , o mighty lord ! how ravishing with pleasures manifold surmounting musick , pomp , or heapes of gold , sounds in our hearts the heavenly bridgroomes voice ! how sweetly ring those peales of hallowed noise , thrice holy sung by hoasts of cherubins ? thrice answer'd by love flaming scraphins ? " o unity thrice blest in trinity ! " o trinity thrice blest in unity ! for the pursuit of which harmonious straine , though fully we cannot as yet attaine to that brave pitch by reason of our fogges , thy grace yet drawes the will , and dries our bogges . so if we glaunce , as through a glasse , a while at their sweet tunes , and in thy laud compile some zealous worke to testify our love , and ready will , which therewithall may move thy saints on earth to warble forth thy prayse , thou art well pleas'd as with the widowes mite , who abrams deed didst by a ramme acquite . teach us , o christ , to waigh th' effect and cause of this dayes rest , like those whom at emaus thou mad'st with zeale to burne the selfe same day , when thou didst rise and metst them by the way ; that we with vowes , and sabbaths true delight may think on thee without the least despite of spleene , or gall , which might prophane the time , and blacke our soules with a notorious crime , if we neglect our duties and thy call , now to appeare at this thy feastivall . w●thdraw our mindes from natures fond desires , or ruffling showes which might put our fires , and make some justly call our day of rest a carnall time , or saturnalian feast . " restraine our longing fits from all excesse " of meats and drinke , which might our wits oppresse , " and by their mounting fumes up to the braine , " thee to neglect our noblest part constraine , " and cause us , nabal-like , the sots to play , " when we to thee our thankfull vowes should pay ; for on this day thy cabinet stands ope , and we on it for store of jewells hope . o let us not , like to that thorny ground , be choakt with worldly cares , but fruitfull found , and watchfull still , attending on thy word at this thy sabbaths feast , it to record , and edify our neighbours as our selves , before our crimes link us with frantick elves ; or to conclude , before thou do remove , as sonne of man , in person from above , to judge mankinde , which shortly we expect , and on the seventh day , as some suspect . good lord , by vertue of thy sabbaths rest , according to thy will grant our request ; that , as thou didst with body glorified rise up from death , so we soule-purified may rise from sinne , and up to heav'n ascend , and not to hell , like damned ghosts , descend . all glory be to thee , as heretofore , in persons three , one god for evermore . amen . another hymne in our redeemers prayse . let all that soil'd the precepts ten , new day-light crave through christ. amen . and let all angells , saints , and men for ever blesse christs name . amen . amen , amen sound we , like thunder , that at our zeale the world may wonder , that at our noise the world agast , may turne to christ now at the last , to tune his prayse with newer tongues , and with the heart more then the lunges . let christ be alpha in our songes , and our omega , as belonges to catholickes of christian stock , the spirits seed , sheep of one flock . let all our thoughts conspire in one , to fixe our faith on christ alone , and with one voice aloud to sing : " christ is our head , judge , saviour , king : " the prince of angells , gods delight , " the crowne of saints , mens only light ; " the womans seed , the sonne of god , " which on the head of satan trod ; " the lion borne of judaes ligne , " the root of jesse , mount calvares signe ; " the glorious starre of our new birth , whence springs our peace , and sweetest mirth . the second part . both first and last , as we begunne , let us applaud our makers sonne with lowd hosannaes every day , like chirping birds in moneth of may ; like consorts tune , or ring of bells , let us shew how our love excells , and never cease christs name to ring , till we meet all as in one ring , or circle round : whence no disunion shall ever part our hearts communion . like nightingales in summers bowre , let us on christ thinke every howre , and never leave to blaze his story , untill we meet this lord of glory , this lord of lord , that crusht the sting of our great foe : for which we sing all prayse to him that conquerd sinne , and did for us the triumph winne . amen . the new-mans song , of thankesgiving after the receiving of the communion . we took this day christs flesh and bloud drest in the forme of sacred food . we fed on bread surmounting wealth , we drank christs wine of saving health . o mystick signes ! o grace divine transferred from the heavenly vine , and living bread that came from god to warme and change our earthly clod ! we took those signes , like baskets rare , but opening them most dainty fare we found to please our spirits tast , we found enough to break our fast. we felt our soules cast in new mould , and changed from the creature old. love made us all of one consent , faith wrought in us the lords intent : to mind his passion , death , and love , till he to judge comes from above . by these two gifts we grow to be christs body from disunion free . by them , like floure bak't in one loafe , the lord feedes us under our roofe . by them , like lines we meet in one firme center , in gods truth alone , gods truth , that blest our christian spouse with happy lot , like obeds house blest for the ark , while there it stayd , when others were by it dismayd . the second part . we yeeld thee thanks , most gratious lord , who doest faiths light to us record ; that they , who at thy table feed , in spirit must christs passion heed . o let us then with holy traun●e from carnall sense our thoughts advance . let christ behold us in the west , like to those wise men of the east , greeting his crosse and his vprising , as they his birth and manger prizing . let christ our vowes of thankes behold , our faith more pure then ophirs gold , our hearts more bruis'd then myrrhes perfume , our love more sweet then incense-fume . this good advise we will ingrosse within our soules , and mount the crosse. his crosse we feele . but now we heare an angell say , he is not here . christ , whom yee seek , is risen up having now made your foes to stoup . untill doomesday his body none shall see on earth , for he is gone to heaven . there , behold your christ on gods right hand , a king , a priest , an advocate without a fee pleading to have faiths household free . draw neere his throne , and without doubt the golden scepter he holds out . he will extend his spirits grace , whilst yee in spirit seek his face , not wresting your soule-feast more reall then paul , who termes it christs memoriall . this traunce stirres up true saints to joy like him , who , though an embryon boy , within the wombe seem'd to rejoice , soone as his damme heard maries voice . the babe did spring , and so do we at our soule-feast with jubilee . unto the father , sonne , and holy ghost be prayse both here and throughout every coast , as of old time hath been , is now their due , and ever shall in heaven and earth renew . let heaven and earth by angells , saints , and men to god rebound with glories sound . amen . the new mans song of thanksgiving after our ordinary meales . 1. the lord be blest , who gave us food in season for the bodyes good. our god be prais'd for evermore , who our desires supply'd with store of meat and drinke more then would serve for natures use or we deserve . no need we feele , no want we know : so doth the lord his giftes bestow . 2. he never leaves his saints in need , but carks for them , and for their seed . he leaves them not with beggers shame to starve , if they call on his name , he taught them how to blesse their meate , by giving thankes for what they eate , no need we feele , &c. 3. unto his flock , just abrams stock , he water gave out of the rock : with manna fill'd their hungry mawes : and cloyd with quayles their longing crawes he car'd for ravens and their breed , and ravens made elias feed . no need we feele &c. 4. he david holpe in banishment : he daniel made with pulse content : he with wilde fruit did john sustaine , and his elect from dearth maintaine . he thousands in the desert fed with a few fish and loaves of bread. no need we feele &c. 5. one day he sends us store of flesh ; another time fish salt and flesh , and commonly bread , ale , and beere , milke , fruite , and wine , our hearts to cheere . yea , junckets fetcht from sun-burnt spaine , which do too oft our tables staine . no need we feele &c. 6. how gratious is almighty god unto vile man , an earthly clod ! thus to provide and carke for him , that oft himselfe filles to the brimme with more then serves for nourishment , for hungers sauce , or soules content . no need we feele &c. 7. god graunt that we his creatures use do thankfull take without abuse , not loathing them as over-cloyd , nor them devouring over-joy'd ; that as of need saints toyle for wealth , so we feast not for lust , but health . no need we feele , no want we know ▪ so doth the lord his giftes bestow . the new mans triumph in english and latine measures presented to the kings most excellent majesty . who christ his birth , life , death , and rising up from death to life observes , he soone shall stoup and quash the plots of hells black darkned troup , and likewise make the outward man to droup with all his false designes , and fond conceits sprung from the flesh , or from the worlds deceites ; for as the morning spreades the dawning light : so faith by teaching shines , and daunts the might of that huge whale , which waites with triple throat to swallow soules , as preyes of chiefest note . so much new light spreades by the gospells sound , they now prayse christ , who were in fetters bound ; and sinnes keen edge , wherewith the divell was wont to boare our hearts , turnes on the suddaine blunt ; and so remaines , unlesse they grinde againe their augurs on the whetstone of the braine . but how fares then our souldier in that plight ? with davids sling he doth the monster smite ; whether the fiend within , or from without shootes fire , he doth for christ stand bravely out ; for at the broile his inward guardian springs , baptiz'd , fire-sindg'd , and grac'd mith burnisht wings of mounting zeale , who thus the triumph sings : o happy wight , which hath escapt the stings of mortall jarres ! who , though he understood his foes allures , yet loath'd them and their brood ! o happy soule , which dar'd with saints to side against gods foes , the luciferian side : whom with christs merits arm'd nor swelling tide , nor fiery triall could from christ divide ; whom neither charmes , nor yet a thousand braves could terrify , nor yet the rowling waves : but to safe port with joy she brings the crosse and christ his ship , which pirats did ingrosse , where she with saints the crosse triumphant reares , that crosse , which saints on earth have wonne ●ith teares , happy is he , who brooks a wrong-attaint , for by the crosse he lives a canon'd saint , a name indeed , which overtops so farre the highest spire , or style of worldly starre , as doth gods grace above mens sinnes abound , or the lambes bloud more then our merits sound . thrice happy man , i say , whom angells greete ; and whom christs will made for that honour meete ! so happy be the best of kings , , if these our new mans songs to judge he gently please : for with our crosse there growes sweet inward ease and with our crowne of thornes a wreath of peace . the same in latine hexameter . novi hominis laurea triumphalis . qvi natalitium , vitam , miracula , mortem , et christi corpus redivivum mente revolvit , ille tenebrosae reddet molimina gentis irrita , conatus hominis veterisque repellet , seu de carne fluant , seu sint phantasmata mundi . sicut enim radiis primordia mane diei dilatat , per opaca fides sic sparsa coruscat , tergeminumque domat monstrum , caetumque trifaucem , qui vorat omne pecus , praedasque absorbet opimas . tantum numen inest fidei , ut modo carmine christum compede qui vincti quondam latuere salutant ; quin & acuta , quibus terebrabat pectora daemon , tela repentino fiunt obtusa reflexu ; sic que hebetata manent , nisi devia forte voluntas illa super cerebri renovet terebrata molare . quomodo tum miles valet in discrimine tanto ? nempe studet monstrum jaculis superare davidis . seu vis hostilis tonat , aut civilis amictu . fraudis in orbe furit , christo constanter adhaeret . nam novus ex gemina genius baptismatis aura , numinis afflatu , zeloque micantibus alis nascitur , intus agit , victoris & ille triumphum sic canit : o faelix , qui tot certamina vidit illaesus ! qui vafra hostis stratagemata novit ! et tamen haec spernit generoso pectore miles ! o faelix , qui sacra dei praedonibus aufert , ausus ad extremum fidei defendere causam contra luciferum meritis innixus jesu ! non scloppi reboante sono , non marte , nec arte , non pugnis , non mille minis , nec territus undis , donec in optati navem ferat ostia portus ! et crucis abductae renovata piacula christo immolet , aetherea laudes resonante caterva ! faelix , quem signat crux ignea nomine sancti , nomine pyramidas tanto exsuper ante vel astra , quanto peccatis existit gratia major , quanto hominum meritis sanguis praestantior agni . ter felix , inquam , quem christi summa potestas angelicos inter coetus dignatur honore . sic quoque tu faelix , qui nostros imbibis hymnos judicio sensuque pio , rex optime regum : cum cruce nam crescit dulce levamen . amen ▪ eccho . cum spina sertum fulget o vale . vale ▪ eccho . finis . notes, typically marginal, from the original text notes for div a64772-e73880 z this story is largely set out in that treatise entituled , les comptes du monde adventureux imprinted at paris . 1572. mount-orgueil: or divine and profitable meditations raised from the contemplation of these three leaves of natures volume, 1. rockes, 2. seas, 3. gardens, digested into three distinct poems. to which is prefixed, a poeticall description, of mount-orgueil castle in the isle of jersy. by vvilliam prynne, late exile, and close prisoner in the sayd castle. a poem of the soules complaint against the body; and comfortable cordialls against the discomforts of imprisonment, &c. are hereto annexed. prynne, william, 1600-1669. 1641 approx. 406 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a91224 wing p4013c estc r231891 99897084 99897084 137275 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91224) transcribed from: (early english books online ; image set 137275) images scanned from microfilm: (early english books, 1641-1700 ; 2467:9) mount-orgueil: or divine and profitable meditations raised from the contemplation of these three leaves of natures volume, 1. rockes, 2. seas, 3. gardens, digested into three distinct poems. to which is prefixed, a poeticall description, of mount-orgueil castle in the isle of jersy. by vvilliam prynne, late exile, and close prisoner in the sayd castle. a poem of the soules complaint against the body; and comfortable cordialls against the discomforts of imprisonment, &c. are hereto annexed. prynne, william, 1600-1669. prynne, william, 1600-1669. rockes improved. prynne, william, 1600-1669. christian sea-card. prynne, william, 1600-1669. christian paradise. prynne, william, 1600-1669. comfortable cordials. [14], 56, 59-184, [2]; [4], 16, [2] p., [1] leaf of plates : port. printed by tho. cotes, for michael sparke senior, and are to be sold by peter inch of chester, london : 1641. in verse. one of four possible imprint variants of this text. with marginal notes. order and number of preliminary leaves vary. ideal copies include a 4-line verse (printed in 7 lines) which faces a portrait of the author. these two leaves may either precede or follow title page. there are two verse dedications, "to the christian reader", which fill both sides of a leaf, and "to the right worshipfull his ever honoured worthy friend ..." on a leaf signed [par.]3, the verso of which is blank. these two dedication leaves are frequently interchanged. with a final errata leaf. "rockes improved", "christian sea-card", "christian paradise", and "soules complaint" each have separate dated title page with "printed by t. cotes for michael sparke, dwelling at the blue bible in greene arbor, 1641; pagination and register are continuous. "comfortable cordials" has separate title page with imprint "printed anno. 1641"; pagination and register are separate. it may also have been issued separately (wing p3927). reproduction of original in the folger shakespeare library, washington, d.c.. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -poetry -early works to 1800. christian literature -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 john latta sampled and proofread 2007-09 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion loe here 's the authors shadow , passe it by ; these lines his substance , will in part descry . gaze not upon his shade unlesse to see , and learne thereby , that all men shadowes be . all flesh is grass , the best men vanity ; this , but a shadow , here before thine eye , of him , whose wondrous changes clearly show , that god , not men , swayes all things here below movnt-orgveil : or divine and profitable meditations , raised from the contemplation of these three leaves of natures volume , 1. rockes , 2. seas , 3. gardens , digested into three distinct poems . to which is prefixed , a poeticall description , of mount-orgueil castle in the isle of jersy . by vvilliam prynne , late exile , and close prisoner in the sayd castle . a poem of the soules complaint against the body ; and comfortable cordialls against the discomforts of imprisonment , &c. are hereto annexed . psalme 19. 14. let the words of my mouth , and the meditation of my heart , he acceptable in thy sight , o lord my strength , and my redeemer . psalme 143. 5. i remember the dayes of old ; i meditate on all thy workes ; i muse on the worke of thy hands . london , printed by tho. cotes , for michael sparke senior , and are to be sold by peter inch of chester . 1641. to the right worshipfull his ever honoured worthy friend , sir philip carteret knight , lieutenant governour and bayliffe of the isle of jersy . sir , your great favour and humanity to me whiles exile , prisner in jersy , wholy secluded from all friends accesse , under the angry frownes of their greatnesse who sent me thither , to deprive me quite of worldly comforts ; challenge a just right to these rude meditations , which there grew , and so in justice are your proper due . accept them than , as a small pledge of my thankes unto you , till oportunity and better dayes , enable me to finde , some other meanes to pay all that 's behinde . your eternally obliged friend and servant william prynne . to the christian reader , shut up close-prisner in mount-orgueil pile , a lofty castle , within jersie isle , remote from friends , * neere three yeares space , where i had rockes , seas , gardens dayly in mine eye , which i oft viewed with no small delight , these pleasing objects did at last invite me , to contemplate in more solemne wise , what usefull meditations might arise from each of them , my soule to warme , feast , cheare , and unto god , christ , heaven mount more neare . in which pursuite , i found such inward joyes , such cordiall comforts , as did over-poise my heaviest crosses , losses , and supply the want of all , foes did me then deny ; give me assurance of a sweete returne both from my exile , prison , and mine urne : revive my cold dead muse , and it inspire though not with brightest , yet with sacred fire : some sparkes whereof rakt up in ashes then , i layd aside , for want of inke and pen : but now enlarged by the mighty hand of that sweete god , who both by * sea and land ▪ in sundry prisons , countries , kept me so in health and comfort , that i met with no one day of sickenesse , sadnesse , discontent , in * eight yeares troubles , and imprisonment : ( which i relate , that all may blesse his name for his great mercy , and expect the same support and presence of our god in all those sharpe afflictions which may them befall , as i have found , by sweete experiment to my surpassing solace , and content : ) i have blowne up these buried sparkes a new , and here present them to thy christian view , ( kinde reader ) to the end that thou mayst be refresht with those thoughts , which refreshed me , and steele thy soule with faith , hope , confidence , against all carnall feares and diffidence , with that which made me to expect with joy , that blest enlargement i doe now enjoy . from my long durance , censures , banishment , which god hath made a fresh , sweete monument of his almighty power , that all thereby in all their troubles and adversitie , may learne with faith , hope , comfort to depend on god , who in due time release will send . thy comfort , profit is all i desire , next to gods glory ; lord , let the sweete fire of thy good spirit by these lines convoy such flames of love , zeale , comfort , grace , & joy into each readers soule , that he may see these meditations were inspir'd by thee . if any profit , fruit , thou from them gaine , o pray for him , who ever shall remaine thy unfained christian friend william prynne . a poeticall description of mount-orgueil castle in the isle of iersy , interlaced , with some briefe meditations from it's rockie , steepe , and lofty situation . mount orgueil castle is a lofty pile , within the easterne parts of jersy isle , seated upon a rocke , full large & high , close by the sea-shore , next to normandie ; neere to a sandy bay , where boats doe ride within a peere , safe both from wind and tide . three parts thereof the flowing seas surround , the fourth ( north-west-wards ) is firme rockie ground . a proud high-mount it hath , a rampeir long , foure gates , foure posternes , bulworkes , sconces strong , all built with stone , on which there mounted lye , fifteene cast peeces of artillery ; with sundry murdering chambers , planted so , as best may fence it selfe , and hurt a foe . a guard of souldiers ( strong enough till warre begins to thunder ) in it lodged are ; who watch and ward it duly night and day ; for which the king allow's them monthly pay . the governour , if present , here doth lye , if absent , his lievetenant deputy . * a man of warre the keyes doth keepe , and locke the gates each night of this high towering rock . the castle 's ample , aire healthy , and the prospect pleasant , both by sea and land. two boystrous foes , sometimes assault with losse this fortresse , which their progresse seemes to crosse . the raging waves below , which ever dash themselves in pieces , whiles with it they clash , the stormy winds above , whose blasts doe breake themselves , not it , for which they are too weake . for why this fort is built upon a rocke , and so by a christs owne verdict free from shocke of floods and winds ; which on it oft may beate , yet never shake it , but themselves defeate . thus potent tyrants , whiles they strive to quash . christs feeble members , oft b themselves quite dash to shivers , ' gainst the rocke christ , upon whom they safely founded stand what ever come . a rocke too high for floods to reach ; too strong , too firme for fiercest winds to shake , though long they beate upon it , with a roaring sound , and blustring stormes , to cast it to the ground . this castles * haughty name , and lofty seat , ( enough to puffe up minds not truly great , ) portend at first , that pride it selfe should dwell within it : or such who in pride excell ; since haughty c tytles , d places too oft find , or make at least a proud and haughty mind . but though this vice in former times ( perchance ) might here reside , and her proud throne advance ; yet now shee 's banish't hence with all her traine , and long be it ere she returne againe . now nought but meeknesse and humility in mind and habit , mixt with charity . the truest e ensignes of a noble race ; and pious heart ) adorne this stately place , let worthlesse upstarts , beggers , peasants vile be proud and haughty : this high mounted pile , possest by those of better birth , blood , place , ignoble pride shall never once imbrace , when christ g the patterne of humility would teach this virtue , to a h mountaine high he forthwith goes : and thence exhorteth all to seeke this grace ; fly pride , by which they i fall , shewing hereby , that pride more oft doth dwell in k lowest valleyes , and the meanest cell ; than in the greatest mounts , men , minds ; who l hate this vice , and humble are in highest state . whence can you better learne christs lesson now than in this mount ; where humblenesse doth grow . in great and small , with other vertues bright , which grace these walls , and to the isle give light ? o let this castle on a rocke inure . our soules to m build on christ , a rocke most sure : a castle , fortresse , bulworke , hold and towre above the reach of foes , or humane powre . and let this mount , up which we daily climbe , advance our thoughts to objects more sublime ; yea n mount our soules , hearts , minds , to things above the highest heavens , with the wings of love , faith , servent prayers , sighs , teares , psalmes of praise both day and night . thus spending all our dayes in o heav'n whiles here on earth wee breath ; that so wee may from p hence to it in triumph goe . what though the way be q narrow , craggie , steepe , up which we cannot runne with ease , but creepe with paine and toyle , encountring r sundry foes , great crosses , losses , and a world of woes ; the top once wonne , is pleasant ; where the gaine a ſ thousand-fold surmounts our losse and paine , there shall we ever dwell in t perfect joy ; free from all dangers that may us annoy ; u crowned with blisse and glory , which x transcend our largest thoughts , and never know an end . thither christ bring us , whose most y sacred blood hath purchased heaven , for our endlesse good . finis . rockes improved , comprising certaine poeticall meditations , extracted from the contemplation of the nature and quality of rockes ; a barren and harsh soyle , yet a fruitfull , and delightfull subject of meditation . by vvilliam prynne , late exile , and close prisoner in mount-orgueil castle in the isle of iersy . psal . 18. 2. 31. 46. 2 sam. 22. 2. 3. 32. the lord is my rocke and my fortresse , and my deliverer , my god , my strength in whom i will trust , my buckler , and the horne of my salvation , and my high towre ; my saviour , thou savest mee from violence . who is a rocke save our god ? the lord liveth , and blessed be my rocke , and let the god of my salvation be exalted . psal . 40. 1 , 2 , 3. i waited patiently for the lord , and hee inclined unto mee , and heard my cry : he brought mee also out of an horrible pit , out of the miry clay , and set my feet upon a rocke , and established my goings , &c. london , printed by t. cotes for michael sparke , dwelling at the blue bible in greene arbor . 1641. courteour reader , i shall request thee to correct these few presse errors , which have scaped in some coppies in my absence . errata . page 1. line 10. for the , read this . p. 3. l. 12. r. make . p. 18. l. 3. when whom . l. 6. them . r. him . p. 19. l. 8. to r. in . p. 32. l. 24. of , on . p. 33. l. 18. sinne , weeds . p. 34. 7. they , these . p. 47. l. 5. must , much . p. 65. l. 15. be , lie . p. 71. l. 19 greatest . p. 82. l. 21. lose , close . p. 83. l. 13. others , 1. p. 93. l. 21. fined , fixed . p. 95 l 22. and , oh. l. 23. satan , satin . p. 98. l. 25. them , then . l. 27. stations , passions . p. 103. l. 15. over , ever . p. 108. l. 21 thee , they . p. 119. l. 6. to . or . p. 125. l. 23 arriv'd , arm'd . l. 25. flattering . p. 149. l. 6. shall , should . p. 164. l. 1. the , then . p. 165. l. 13. th' one , thine . p. 169. l. 11. prints , paints . printers oft erre , but not as other men ; their errors are corrected with a pen. rockes improved . comprising certaine poeticall meditations , extracted from the contemplation of the nature and qualities of rockes ; a barren and harsh soyle , yet a fruitfull and delightfull subject of meditation . the proeme . when from the lofty * castle i espie the ragged rocks , which round about it lye ; my working thoughts begin from thence to raise some a meditations , to their makers praise , and mine own profit : which my heart may warm , yea mount to heaven , and vaine fancies charm . meditations of the first ranke , parallelling christ and rockes together . and first , the rockes doe lively represent a complete image , full of sweete content , of christ our rocke ; sith that both they and he in name and nature fitly doe agree . are they cal'd rockes ? so he in sacred writ a b rocke is stil'd , in these regards most fit . 1. the stony rockes no other father know but god who made them , from whose c word they flow so christ ( both god and man ) no father knowes but d god eternall ; from whose loines he flowes by such a e generation as exceedes mens shallow thoughts , and in them wonder breeds . 2. rockes are the f firmest ground whereon to lay , and found such buildings as shall not decay . but last and stand in spite of floods , stormes , wind , which may beate on them , yet no entrance finde , so g christ's the onely rocke , the tryed stone on which the church is built : on him alone our soules so safe , fast , firmely , founded lye , that they shall stand for all eternity unshaken , undemolisht , maugre all the h stormes , flouds , winds , that on them beat & fall through men or devils malice : happie they who on this firme rocke , all their buildings lay . 3. rockes yeeld the sweetest i honey , men to feede : the k sweetest honey comforts , joyes proceede from christ our rock , mens drooping souls to cheare and sweeten all sowre crosses which they beare . 4. all precious stones , and jewels rocks doe breed : all gemmes and pearles of grace from l christ proceed the first , our bodies decke , but for a space ; the last , our m souls , with an eternall grace . the first , in mans eyes are a lovely sight ; the last in gods eyes makes us shine most bright . o let us then , these jewels onely prise , which make us n comely in gods sacred eyes . 5. the richest mines of silver , gold , tin , lead , brasse , copper , in the wombes of o rockes are bred : whence not digg'd out with pains , they uselesse lie and none are better'd , or enricht thereby . thus all the mines , and treasures of gods grace are p hid in christ , as in their proper place . yet none doe happie , rich , or wealthy grow by these hidde treasures , though they overflow ; but those who take much q paines to dig them thence with prayers , teares , faith , hope , and patience . o let us then be ever drawing oare out of our rock christ , in whom there 's such store of richest golden mines , that all r who will may there their soules , and bagges for ever fill . 6. the purest , best , and pleasanist waters spring out of ſ rockes sides ; which sweete refreshment bring to man and beast , whose thirst they quench and stay , their bodies bathe , and wash their filth away . thus from our rocke christ , and his pierced side , such pearelesse streames of t blood and water glide , ( to save , bathe , clense , refresh all broken hearts , and quench hell flames , with sathans , fiery darts : ) as farre surpasse the purest streames that flow , from all the rockes , or fountaines here below . and now ( me thinks ) v the rock in wildernesse whence streames of waters gushed to redresse , and quench the peoples thirst , when moses rod it smote , and pierced by command from god. ( yea every rock whence cristall waters spring ) a lively x picture was , and is to bring our rocke christ to our mindes , and to present him to our eyes , and hearts with great content : from whose pierc'd hands and side with nayles and speare , whole y streames of precious blood , and waters cleare did sweetely flow , gods wrath to quench , allay , his peoples thirst , and wash their sinnes away . we neede not then a crucifixe , to bring christ to our mindes , sith every rocke and spring that flowes from thence , doth in more z lively wise present christ and his passion to our eyes ; let papists then behold their painted stickes ; each rocke to me shall be a crucifixe , as a god hath made it : and shall teach me more , than all the pictures of the roman whore ; which are meere b idoll , heathenish vanities , and c teach nought else , but errors , sinnes , and lies . 7. rockes yeeld a pleasant d shade against the heate , the scorching sun and storms that on men beate ; which sweete refreshment to the weary brings , and cooles them more than any limpid springs . christ our rocke is a sweete refreshing e shade against all heates that scorch , all sinnes that lade his saints ; whose weary sinne-burnt soules can gaine no f rest but in his shade , which ends their paine ; yea fills them with such g peace , ioy , chearefulnesse , that they an heaven here on earth possesse . o let us still abide in this blest shade , where-with our soules are eas'd , and happy made . 8. the holes and clifts in rockes to which men h flye in times of danger , for security ; paint out the holes , clifts , wounds in christs pierc'd i side feete , hands , wherein our soules may safely hide themselves against all stormes that devils , hell , world , flesh , or sinne can raise up , them to quell . o let us to these blessed holes , clifts flye for shelter , and in them both live and dye . yea let each hole and clift which we espie in rocks , present christs wounds , holes , to our eye , and so imprint them in our hearts and minde , that they may still sweete solace in them finde . 9. rockes seldome k weare or waste , but last and know no changes , while things , seas still ebbe , and flow about them . so our rocke christ lasts for aye without all change , both l yesterday , to day , and still the same for all eternitie , when all things else decay , waxe , old and dye . friends , parents , kindred , goods , lands , cities , states , kings , kingdomes , yea the world , have m all their fates , falls , changes , periods ; and doe passe away ; whiles christ our rocke stands firme at the n same stay . no change , age o death can on him seaze , or lite , he still continues in the selfe-same plight , o let us then make him our onely p stay , friend , treasure , portion , who thus lasts for aye , then when all friends , helpes , stayes , hopes else faile , he alone q more than all these to us will be . oh prize him most who doth all else excell , and still remaines when they bid us farewell . 10. rockes are to men the r strongest , safest fence , fort , refuge in all dangers : and from hence most castles , townes , forts on them setled ar , which guard whole kingdomes , both in peace and war ; to these men in all places use to flye for ayde and shelter in extremitie , and is not christ our rocke , the strongest mound , the safest s refuge of his saints ? who found their forts , strength , fafty upon him , and flye to him alone in all their miserie ? where they in safty live , and dare defie both men and devils with securitie . o let us then on him alone repose our soules , who will t protect them from all foes . 11. doves , eagles , conies , fish in v rockes doe breed , build , dwell and hide themselves : christs chosen seede in x him alone breed , build , dwell , live , and hide from all such perills as shall them betide . let this their wisedome teach all others grace in this rock christ , their strength , nests , homes to place . 12. rockes have no outward y forme nor comelinesse to make them lovely . z scripture is expresse that christ our rocke had none , whence most a despise him whiles they view him but with carnall eyes . and yet as rockes , though ragged , vile and bare in outward forme , containe within them rare and precious jewels , stones , mines , of all kinds ; so though our rocke , christ , unto carnall minds in outward shew seemes base ; yet in him lye the b richest treasures , mines , gems , hid from eye : o judge not then by c out side , since corse skinne and rags oft times have treasures , pearles d within , whiles guilded outsides ( like a e painted grave ) nought else but dust , drosse , dung , within them have . 13. rockes fence the land against the raging seas , which else would swallow it with speed , and ease . so f christ defends his church and feeble sheepe , gainst devills , tyrants , wolves ; who else would sweepe them cleane away , and speedily devoure , if not protected by his mighty power . o give him then the praise of this sweete grace who thus preserves us safe in every place . 14. rockes oft times harbours make for ships to ride in safty both from pirats , stormes , winds , tide . so christ our rocke , an g harbour is to all , who flye to him , and for helpe on him call in all their troubles ; where they may repose themselves in safty , maugre stormes , or foes . 15. rockes through the world neare hand dispersed lie for men to h flye too , in extremitie . christ in i all places is still neare at hand , a rocke to shield , and guard his chosen band , in all their dangers , and perplexities , thrice happy he who in him fenced lies . 16. god well accepted in most gratefull wise , and by some wonder grac'd the sacrifice which holy men upon bare k rockes did lay , and offer to him ; not on altars gay . thus god those praises , almes , teares , prayers , cryes , ( a christians best and onely l sacrifice ) doth most regard , and them alone approve which laid on m christ our rocke , doe from him move , and mount to heaven n sweetned with the fume of his rich odors , which their stincke consume . 17. altars of old were built on o rockes ; to shew that we no p altar else but christ should know ; and that all altars , offerings must proceede from him , or else they le stand us in no steede . those altars then are built but on the q sand , and sure to fall , which on christ doe not stand ; as none doe now , sith r christs death overthrew all altars but himselfe , both old and new . 18. no lasie , fearefull persons can ascend steepe craggie s rockes , but onely those who bend their mindes , force , might thereto , who hardly get vpon them but with earnest paine and sweat , nay falls , oft-times , and bruises : so all those who t sloathfull are , with christ can never close : a rock so narrow , craggie , steep , sublime that , none , with ease , with paines , v few can him ( climbe , meeting with x many rubbes , falls , bruises , ere they climbe upon him , and a building reare . o then let all who thinke this rocke to mount of paines , sweat , fals , rubs , crosses , make y account . and then addresse themselves with z all their might vnto this worke , which will their paines requite . 19. rockes are too hard , on which to sleepe secure : and they must a watch , not sleepe whom christ keepes sure . those who intend on this rocke safe to lye , must b shake off sleepe , with all security : watching and c praying alwayes night and day , lest world , flesh , devill them surprize and slay . 20. rockes in , or neere the seas , and waters are ; and doe their heads , most part d above them beare : so christ , our rocke , on earth did oft reside neare to the sea ; yea , on it , walke and ride : lifting his head above the proudest seas , and calming all their raging waves with ease : to shew that he was e supreme lord of all the world , f when seas and floods before him fall ; yea , prove a footestoole for his feete to tread , and g walke upon in safty , without dread . all other rockes in waters sincke , christ sailes , swimmes , walkes upon , and over them prevailes . 21. most , ragged rockes contemne , neglect , forsake , vntill some h dangers force them to betake themselves unto them for securitie , and then they prayse , and highly magnifie those rockes they held before in such disgrace , as the most strong , sweete , best , and safest place . so , most this rocke christ quite i neglect , despise , desert , abandon till k extremities enforce them to him , to protect and free . them from the evills which they feare and flee . and then no place so sweete , safe , delicate as this our rocke before left desolate . but yet as those who unto rockes doe flye , not out of love , but meere necessity , l forsake them quite , when as their dangers end ; so , such whom feares , or perills force , and send ( not sincere love ) to christ our rocke , l away depart from him , and will no longer stay , when as their dangers , troubles , feares are gone , and most unkindly leave him all alone . hence may all popelings learne , that multitude , christs , or his churches truth doth m ill conclude . 22. rockes humble are , and never upwards tend , mount , swell , but n downe their heads and motions bend . so christ our rocke , did o humble and abase himselfe , but never sought high state or place ; moving from heaven downe to earth below , to quench all pride , and make men humble grow . who then dares swell with pride , or haughtinesse when christ , himselfe did thus so low depresse ; though p king of kings , and lord of lords , most high , nay second person in the deity ? 23. high rocks a pleasant q prospect yeeld , whence men sea , land , nay heaven may the better ken. and with delight see farther , and farre more than they on lower ground beheld before . thus men high mounted on our rock , christ , view from thence , with most delight , such r pleasant , new and glorious sights of god , and things above as rap their soules , and make them sicke of love. thence they behold all earthly things below with other eyes , and both discerne and know them to be vile , base s drosse , meere vanity ; and very small when view'd thus from on high . 24. when t serpents upon rockes doe creepe or glide they leave no tract , way , steps , that can be spide . when that old serpent satan crept upon our rocke christ , with his strong temptation , he v nought prevailed , and no print , step , trace , of him or his assaults on him tooke place . 25. when christ our rocke for forty dayes and nights had fasted , then the devill him incites to x turne stones into bread , himselfe to feede ; which he denide , though then he bread did neede : yet of his tender mercy to mankinde , and their poore soules , which are with hunger pinde , he dayly turnes a rocke ( himselfe ) to y bread of life , wherewith their hungry soules are fed . yea , rather than his chosen , bread shall neede , the rockes and stones their soules shall fat and feede , nay feast with those sweete wafers , which their minde , by z meditations doth within them finde . let then our hearts be right we neede not feare a a want of bread , food , them to feede , feast , cheare , since every rocke and ston's a magazine to feede , store , feast them still with bread divine . 26. when god himselfe of his abundant grace shew'd forth his glorious presence , and blest face to moses and elias ; he them plac'd in b clifts or caves of rockes , and there them grac'd with this grand honour , him to view . when we gods sweetest c face and presence long to see , our soules to ravish ; we must stand , and hide within the clifts of our rock , christs peirc'd side ( which these rockes doe but d figure , ) the sole place wherein we may with comfort view gods face . o let our soules in these clifts dwell and stay , where god his e face and presence doth display , in such sweete manner , and such lively sort , as will our soules with love and joy transport . 27. rough ragged rockes and stones , cause men to f fall and stumble on them ; yea , oft times withall , themselves to bruise , maime , breake , and hurt so sore , that they expire therewith , and rise no more ; thus christ becomes to many a wicked one a g rocke offensive , and a stumbling stone who on him stumble , slip , and headlong fall , and dash themselves in pieces therewithall . o then beware how we against him hit spurne , stumble , who to () shivers will us split . 28. some h rockes of flint yeeld softest oyle , to swage , and supple hardest swellings , when they rage . heale wounds , and ulcers ; supplest oyles of grace , which i soften hard hearts in a little space ; k asswage our paine , our aches , wounds , sores cure , proceede from christ , a rocke most firme and sure . lord give us store of this soft oyle , that we our hearts made soft , our wounds quite heal'd may see . 29. the mines and treasures which in rockes hid lye , l exceede mans search and full discovery . the sacred hidden treasures which doe dwell in christ our rocke , are so m unsearchable ; vast , boundlesse , endlesse , that they farre exceede saints largest thoughts and in them wonder breede . o let us still contemplate more and more the n height , depth , length , breadth , of this searchlesse store . to fill our soules with sweetest joyes , and make them for the love of these , all else forsake . 30. rockes are most patient and doe not o complaine cry , stir , though tempests , seas , winds , axes , rain , nay sledges be at upon them , and them bruise , break , hew , cleave , pierce , cut , lance , & much misuse . so christ our rocke , endured p patiently , his crosse , wrongs , suffrings , death without all cry , complainte , resistance ; like a sheepe before her shearer , which doth never bleate , stir , roare . o let all christians now at last from q hence learne to beare crosses with like patience . 31. the r floods , windes , stormes against the rockes oft beate ; they still exposed are to cold , or heate : sometimes the seas surround & drown them quite and oft the yce and snow them hide from sight : so christ on earth s assaulted was with windes ; floodes , tempests , heate , cold , crosses of all kindes , which for a time did hide , immerge , at last , quite over-whelme him , till the storme was past . what christian then can thinke himselfe t secure from stormes , winds , floods , sith christ did them endure ? 32. when christ gave up the ghost , the v rockes did rent , the death of this cheefe rocke for to lament : yea , to beare witnesse of his deity , who though he dy'd , made x rockes in pieces flye . that heart is harder , worse than rock or stone , which christs death cannot rent , nor cause to moane . yea every y rockie heart must melt , rent , fall in pieces , when christ shall it shake , smite , call by his almighty hand , or voyce ; which make the hardest z rockes and hearts to melt , split , shake . lord let the thoughts of thy death quite relent our rockie hearts , and move them to repent . 33. rockes a seldome rot , corrupt , or putrifie : b christ rotted not , whilst he in grave did lye ; that so he might our rotten corps thence c raise free from corruption , him for aye to prayse . o feare not then , though we returne to dust , christ at the last d will scoure off all our rust ; drosse , and corruption ; and our corps restore to such a state , that it shall dye no more ; but live in endlesse glory , and excell the e shining rayes , which in starres , moone , sunne , dwell . 34. rockes though they drowned be , appeare againe , and fixed in their places still remaine : so christ , though dead , and layd in grave , arose againe the f third day , yea to heav'n up goes , above the reach of floodes ; where he on high hath fixt his throne for all g eternity . here shall this ever-living raised rocke for ever h reigne amidst his chosen flocke . 35. our rocke christ being dead entombed lay within a i rocke ; where he grim death did slay . we , dust and earth , when dead , to k them returne : but our dead rocke , a rocke had for his vrne : which him receiv'd , and habor'd even when , he slaine , and quite l rejected was by men. o rockes of flesh , and bowels , which first m rent themselves , his bloody passion to lament ! and then him in their bosomes lodge , and plac'd , when men him slew , forsook , and most disgrac'd ! o men ( more n hard than any rocke , flint , stone , who never , pitty , feele , regard , bemoane christs cruell death and passion ; nor receive him , when the rocks rent , and him house-roome give ! o let us learne from hence , how hard , unkinde , ingrate we are to him , who still shall o finde more pitty , harbor , love , from rockes than we , vntill our hearts by grace relented be . and let this thought our hearts of rocke now thaw , and floods of bitter teares out from them draw . 36. in fine ; when we consider that p christ lay intombed in a rocke ; yet the third day rose up from thence : it makes each hole and cave we see in rockes , no other but a grave : and points us out the q place where we must lye inter'd , ere long , and fits us still to r dye : which done , it then revives our soules againe with this sweet thought , that we s shal not remaine in grave for ever ; since our saviour rose from thence againe , to rayse us , and all those who are his members , from the dust , to t raigne in endlesse blisse , where he doth now remaine . let these sweete speculations ever cheare our drooping soules , and banish all their feare . thus barren rockes unto a pious minde may fruitfull prove , if it v christ in them finde ; when they in name and nature thus expresse unto the life , with fruite and pleasantnesse ; farre better than all pictures which the blinde , dull papists make , to bring them to their minde , as if his x word , workes , sacraments , yea , y man the truest , best idaea that we can have of him ) with each rocke , stone they espie were not enough to shew him to their eye , without those idols , which have thrust aside these better pictures , and christ from them hide . 38. blessed lord jesus who the z only rocke , and refuge art of thine elected flocke , teach us thus sweetely to behold , and view thee in each rocke we see ; for to renue , melt , change , delight , rejoyce our hearts , & make them out of love to thee , all else a forsake : still b living , cleaving , dying unto thee the onely rocke , where they full safe shall be . meditations of the second kinde , comparing rockes and sinnes together . againe , me thinkes , the rockes doe typifie , the nature of those sinnes which in us lye . 1. for first , all rockes exceeding c heavie are , to those who them upon their shoulders beare : yet light , not pondrous to their proper place : so , to all hearts renu'd with saving grace all sinnes more d heavie than rockes are , and seeme ; though stony hearts them light and easie deeme . e 2. rockes presse and bruise them sore on whom they lye , and for meere anguish make them roare and cry. sinnes doe so too ; when god doth once awake mens soules , their pressure makes them f roare and quake . o then beware of sinnes , which g bruise , oppresse our soules , and worke nought else but their distresse . rockes sinke , and bend still h downe wards : sins doe so , tending to i hell the place to which they goe : each day they sinke men lower than they were , till by degrees they them to hell downe-beare . oh then betimes shake off these k weights , which presse and sinke our soules to hell , without redresse . 4. rocks l cold , hard , dead and senselesse are ; m sins make all such , within whose hearts they lodgings take : beware then how such guests we entertaine , by which our soules are deaded , n hurt and slaine . 5. rockes make men oft to stumble , slip , and fall ; and break their bones , limbs , neckes , oft times withall : sinnes o doe the like . if then we would be free from slips and break-neck-falls , we must them flee . 6. rockes are p deformed , horrid , barren , vile ; and so are q sinnes , with all whom they defile . these make men ugly , filthy , steril , base , and all their glory , beauty quite deface ; yea , change them into r monsters , wolves , dogs , swine ; nay s fiends incarnate . o then sinnes decline ! 7. where t rockes once fixe their stations , they remaine ; and none but god can move them thence againe : so sins once setled in mens hearts , there v stand fast centred , till gods owne almighty hand expell them thence . o then let no sinnes lye upon our soules , but out them presently , lest they should x settle ; for if once they rest within them , they are hardly dispossest . 8. rockes are y exceeding hard to batter , breake , mine , pierce , demolish . so let all men speake , and they must say , that z all sinnes are so too , we ruine , breake them still with much adoe . he who doth thinke his sinnes with ease to quell , shall never tame , nor from him them expell . 9. rockes make their dwellers a fearelesse , and secure of foes or perils , and to thinke all sure : sinnes b doe the like to those that in them dwell ; who feare no dangers till they sinke to hell . o then beware lest sinnes make us secure . no state 's so ill , as that which seemes most sure ! 10. all rockes are c blushlesse , shamelesse , impudent ; sinnes are so too , nought can then daunt , relent . and by degrees mens hearts , browes they so d steele that they no sinne , blush , shame , disgrace can feele . take heede then lest sinne , first , us shamelesse make , then senselesse , gracelesse , fit for hells dread lake . 11. rocks , stones e good grounds oft spoyle , and quite deface : so f sinnes good men deprave , marre shame , disgrace . 12. rockes , stones in fertile soiles them g barren make ; and nought will spring , or grow there , till men take them thence : so rockes and stones of sinne decay , and make men h fruitlesse till remov'd away . no fruites of grace will ever grow , or sprout up in them , till these stones be digged out . 13. great rockes i apparent are to each mans eye , and all both farre and neare may them espie . great sinnes in all , in k great men specially , themselves to all both farre and neare descry ; whence l scripture saith , they are on rockes tops set , and doe in m others worlds of sinnes beget . let all , but great ones chiefely , all sinnes flye ; which though kept close , will yet n themselves descry . 14. wilde o goates in rockes seede , live , and much delight : so , wicked men , stil'd p goates both day and night in q sinnes and lusts doe wallow , live and joy ; though they their soules at last will quite destroy . o madnesse ! thus in sinnes to take delight , which against god , soule , body , alwayes r fight . 15. the steepe high rockes , and forts which on them stand are never s scal'd , or won but by strong hand ; much paines , long seige , or famine , which doe pine , or starve their men , and cause them to resigne . the steepe , high , craggie rockes and forts of sin within us , none can ever t scale , force , win , but by strong hand , much cost , paines , sweate , strife , care , long seige , and easts , by which they starved are , and forc'd at last for very want to yeeld , where else they would have made us leave the field . it s then no easie thing to conquer sinne : they must bestir them who its forts would winne . 16. rockes , v wrecke , sinke , breake ships , boates : so sins oft x split and drowne those soules which on them dash or hit ; not in sea-waters , but in lakes of fire , where they shall ever feele gods scorching ile . 17. instruct us then , o christ , our rocke , to shun all sinnes as rockes ; and not on them to run , for feare of ruine , and still give us grace to flye these rockes of sinne in every place , with greater care than y sea-men doe avoyde those noted rockes , which thousands have destroyd ; not once presuming to approach or hit against such rockes ; as others soules have split . and since sunke rockes of z secret sinnes that lye hid in our hearts , and a worldly jollity , mirth , pastimes , pleasures , ( where we least suspect , or feare a danger ) most soules still have wreckt ; teach us these rocks to see , and then to flye with chiefest care , and them not to come nigh . yea , sith no sea so fraught with rockes can be , as this whereon our soules sayle towards thee : o shield us from these rocks by thy great power , which else will split and sinke us every houre : that so we may at last arive secure in heaven's blest port , where joyes for aye endure . meditations of the third sort , suiting rockes , and gods elect together . besides , these rockes present before our eyes the state of gods elect , in lively wise . 1. rockes fixed are , b not tossed to and fro , with every winde , storme , tempest : even so gods chosen sheepe with c firme and stable hearts adhere to him in all their troubles , smarts : no stormes , windes , crosses , changes can remove them from his word , sonne , spirit , truth or love : when d troopes of others shrinke , and fall away , they cleave to him as to their onely stay. 2. rockes many e winds , stormes , tempests undergoe : and doe not all the f saints , whiles here , doe so ? 3. rockes meekely beare and suffer stormes that fall , and never fret , rage , or repine at all : gods g saints without all murmur , fret , or cry their crosses , losses beare most quietly ; submitting unto god , whose providence all bitter potions doth to them dispense . 4. all men on h rockes may safely build and rest : and of all trusty friends , the saints are best . on i whom we may all times with trust relye , and to them in all dangers safely flye . 5. rockes k bare and ragged are : the saints oft l poore , in outward state ; but seldome begge at doore . 6. yet though rockes outsides be but base and rude , they richest mines within their wombes include : so though saints outsides be but ragged , base , within them m hidden lye gold-mines of grace . 7. stones digged out of rockes and hewed square the n fairest temples , buildings make that are . so gods elect , though vile whiles that they lye in natures quarries in deformitie ; yet hew'de out thence , squar'd , polisht by gods grace , and layd in order in their proper place , become o rich temples wherein god doth dwell , and doe all other structures farre excell , in worth , and glory : lord thus square , and lay us in these sacred walls , which last for aye . 8. rockes for the most part lowly are and meeke : the p saints are so , and no high places seeke ; in this vaine world ; where they dejected lye till god advance them to the starrie skie . 9. rockes kingdomes , islands guard and fortifie gainst raging seas , floods , stormes , and enemie : q saints holy lives , and frequent prayers ar states surest guards ; forts , both in peace and war ; these shield-off judgements , foes , plagues , yea gods ire , which else would wast , and scorch them worse than fire . 10. rockes from their sides send forth r springs sweete and pure , mens thirst to quench , their wounds and sores to cure : and who but christ and saints can s comfort bring to sinne-sicke soules , and those who feele the sting gripes , torments , flames of hell and conscience ? or binde up broken , hearts , and chase from thence all feares and horrid terrors ? which an hell on earth oft make in those wherein they dwell ? hence all such wounded soules doe ever fly to t these for comfort in extremity : since no ungodly wretch can cheare , or ease a sinne-sicke soule , nor aking heart appease . 11. rockes most despised and neglected are , as worthlesse creatures : thus gods saints oft fare v contem'd , abhor'd of most , as vile and base , though of mankinde the onely pearles , starres , grace . 12. rockes hurt no shippes , boates , men , but such as x hit themselves against them ; and so breake or split : so gods elect doe never hurt , breake , quash any , but those who y wilfully rune , dash , bruise , breake , themselves against them ; who must check ? and blame themselves , not them , for this their wreck . 13. god first ingrav'd his sacred lawes upon a marble rocke z a table made of stone ; not brittle glasse , soft paper ; that they might out last all time : god , still , his lawes doth write on hardest rockes ; saints stable a hearts , whereby they time survive , and gaine eternity . the two first stony tables whereuopon god stampt his lawes , broke , lost were long agon : these harder tables of saints hearts remaine , and in them gods blest lawes for aye retaine . lord , i my heart a b rocke have made : o carve therein thy lawes , from which it may not swarve . and since it shall out-dure the firmest rocke , o , this rich treasure ever in it locke ! yea , make each saints stone-heart the treasury of thy sweete lawes , for all eternity . 14. rockes in most places thinly scatred are ; saints in all places are most c thinne and rare . d dispersed here and there , where hid they lye in secret corners in obscurity ; driven from country , lands , house , home , by those who for their e goodnesse onely are their foes . 15. rockes burnt to f lime , doe fasten , joyne , sement stones in all buildings , and them free from rent : yea ; laid on barren grounds where nought would spring , they make them fertile , and great crops to bring : so gods elect , when melted by the flame of his sweete spirit , g knit , unite the frame and stones of his church here on earth together , and keepe out errours , sects that would it sever : yea , sent to barren soiles where grew no grace , they make them b fruitfull , and in better case . 16. rockes cut and polisht , turne to richest gems become kings treasures , i crowne their diadems . saints squar'd and polisht from their drosse by grace , prove gods rich k jewels , in his crowne have place . lord so refine me that i may be set , a stone , pearle , jewel in thy coronet . amidst those saints which thou reput'st such gems as farre excell , out-shine all diadems . sweete jesus make me of thy chosen flocke , that i , like them , may be a blessed rocke . meditations of the fourth classe , sampling rockes , and rockie hearts , with ungodly men , together . yet more , me thinkes rockes represent to all mans rockie heart , and nature , since the fall , in some respects , wherein they well agree with stony hearts ; from which god make us free . 1. rockes are exceeding l shamelesse , impudent ; nought will them daunt , or cause for to relent . so men of stony hearts , have m browes of steele , faces of rocke , which no blush , shame can feele . no shamefull sinne , convictions , or disgrace will daunt , or cause them once to hide the face . it is their n glory to be voyd of shame , and vaunt of that which doth them most defame . 2. rockes shew no mercy , but to o peeces mall , breake , bruise , or hurt , all those on whom they fall . so men of rockie hearts are p mercilesse , and breake , bruise , teare , crush , all they doe oppresse . no cries , parts , vertues , merits can asswage their cruell projects , nor divert their rage . o let me rather fall into the pawes of q beares or lyons , than an hard hearts jawes . 3. rocks make those r milstones which doe grinde , bruise , teare the corne we use , to make us bread , or beere : so men of rockie hearts still serve to s grinde , presse , bruise gods chosen , till they be refinde from all their huskes of sinne , and made meete food for gods sweete pallate , to their greatest good. 4. some rockes burnt in the fornace harder grow ; and nought but t steele , or iron from them flow : which serves to breake , hew , polish , fit , and square rude rockes and stones , and stately piles to reare : gods fiery fornace rockie hearts makes more v hard , and obdurate than they were before ; yea all its scorching heate the which they feele , serves but to turne them into harder steele , or iron ; for to breake , hew , polish , pare the rockes and stones which god layes in the rare and choisest buildings of his church : whose walls are x built , not ras'd , with these hard iron malls . and tooles of steele , though they no y part nor share have in the temples which they helpe to reare . 5. the most mischievous instruments of war wounds , bloodshed , first from z rockes extracted ar ; as canons , musquets , bullets , sword , bills , speares with other weapons , where with man kills , teares , torments , maimes , stabs his brother in despite , as if he did in nought but blood delight : so from mens stony a hearts first flow and spring all mischiefes , murders , warres , sinnes , each ill thing : these were the artists which did first invent each bloody , murth'ring , warlike instrument ; the shops in which they forged were , the armes that weild them still , & work a world of harmes . o cursed hearts of rocke from whence doe flow all evills , mischiefes , woes we heare , see , know ! lord free and ever keepe us from such hearts , which are the cause of all our sinnes , ills , smarts . 6. rockes make those in them b carelesse , proud , secure from feare of danger : stony hearts are sure to make all c them in great mischiefes ere they be aware . rockes are d exceeding hard ; and sooner broke than squar'd or polisht with the axes stroke : mens stony hearts so hard and flinty are , that all gods axes , judgements e cannot square them to his rules , nor cause them to amend , and sooner breake than rent , or make them bend . he who in hardest f s●●●es of old imprest his sacred lawes , upon a rockie brest cannot ingrave them : lord what hearts of flint have men , whereon thy lawes can make no print ! nought but christs blood these g adamants can thaw and square them to the models of gods law. 8. no heate of sunne or fornace rockes will melt , but harden rather , and their heat's not felt : gods h sun-shine mercies , and his sweetest grace ; his fiery fornace , and his frowning face , mens rockie hearts will neither warme , relent , affect , melt , change , nor move them to repent . 9. most rocks are i barren , yeelding nought for back or belly , that mankinde or beasts doe lack : mans k stonie heart 's as barren : no good thing , no fruites of grace , faith , vertue in it spring . 10. thornes , thistles , l brambles , weedes of rockes oft grow ; all stony hearts with these , still m over-flow : fruitefull in nothing , but those tares of vice , and sinne , which barre them out of paradise . 11. rockes deafe and sencelesse are of good , and ill : hard n hearts are so , and neither can , doe , will , gods word , law , workes regard , heare , understand ; nor , feare his angry ; kisse , his soothing hand . 12. the fiercest stormes , o winds , waves , on rookes doe dash : gods p sorest judgements stonie hearts doe lash : and though they seldome feele gods stroke or curse ; this nothing mends , but q makes their case farre worse . 13. the pleasant showres , drops , dewes that on rockes light . make them not fruitfull ; nor in better plight : but glide away forthwith , not sinking downe to make them mellow , good , or sinne to drowne : so rockie r hearts , though they receive the raine , and frequent showres of gods blest word ; remaine still barren , hard , and sencelesse ; nought will stay that drops upon them , but all slides away that 's good or sacred ; onely flouds of s sinne sinke downe with speede , and freely enter in . 14. none craggie t rockes will till , plough , plant , or sow ; their labours lost who doe it , nought will grow . obdurate hearts few use to plough or till with godly precepts , counsells ; sith they still v neglect , deride , contemne them ; so as all the seede is lost which on the rockes doth fall . 15. rockes blunt , and hurt the edge of tooles that smite , or square them for good uses ; yea in spite their chips and shivers dash against the eyes , face , shins of those that hew them . loe the guise of rockie hearts , which x hurt and malice those who checke their sinnes , and hate them as their foes . yea , let their pastors in their ministry but touch their sores , into their face they flye : so zealous are they for those sinnes , which end in hell , when they will not gods cause defend . o that our zeale for god were halfe so much as for our darling crimes , when men them touch : then would we let them y strike , wound , lance , yea slay our dearest sinnes ; and thanke , not them gaine-say . 16. rockes cold and heavie are , and z never move out of their places ; nor mount up above unlesse perforce ; and then they ever a bend downe to the center ; whence they did ascend so b rockie hearts are cold , and lumpish still to all that good is ; prone to nought but ill : no love , heate , zeale to god within them flame ; his cause they 'le not stir in for love , nor shame : their thoughts , minds , cares are fixt on c things below , and never upwards soare to view , mind , know the things above ; unlesse some d sodaine feare of death , hell , danger up them scrue or reare against their wills : which past , to earth they hie with greater poyse , and there still groveling lie . 17. rockes e dumbe and silent are : so hearts of stone for good discourse have neither tongue , nor tone sitting still f mute like stones without voyce , sence , when any fall to godly conference . 18. rockes g bare and naked are ; whence all may spie their nakednesse , and grosse deformitie . all stony hearts , are h naked , poore , and bare ; their barenesse , vilenesse , wants exposed are to all mens view ; till christs rich robes of grace cloath or adorne them , and these wants deface . 19. rockes livelesse are ; and stony hearts are i dead ; no life of grace was ever in them bred : yea , all who now draw breath , must shortly k dye , ( who knowes how soone ) and dead as rockes shall lye . 20. rockes till by force they broken be , and slit , l hewd , polisht , for all buildings are unfit : thus rockie hearts till god them m rent , hew , square ; to build his house , church , temple , uselesse are . 21. rockes make men n fall and stumble , to their paine and hurt : that o rockie hearts doe thus , t is plaine ; since all our slips , falls , bruises , sinnes proceede from stony hearts , which make us take no heede . 22. rockes p shipwracke those , who doe too neare them sayle ; and sunken rockes to split ships most prevaile : thus rockie hearts unlesse we from them fly will q wracke us all ; but yet especially when neither felt , nor seene : for then we run with full-saile on them , and are quite undone . 23. rockes feele no burthens , weights that on them lie ; so rockie hearts doe never r sigh , groane , cry vnder the weights and burthens of their crimes , ( though s heavier than the sands a thousand times ) and why ? because they never feele their poyse till it them sinke to hell , and quite destroyes . 24. not all the men on earth , with all their art can make one rock , or stone ; much lesse an heart ; but onely t god himselfe : yet men alone are the v creators of all hearts of stone , not god : o wonder , that men should create nought but hard rockie hearts which god doth hate : such hearts can none else but men , fathers call , which sinke still downewards , till to hell they fall . 25. o then when ever we a rocke shall see , let these thoughts to our mindes recalled be : yea , ponder what old x rockie hearts we have by sinne and nature : then new , soft hearts crave , with fervent prayers , grones , sighes , teares ; so we our hearts of rocke , to flesh transform'd shall see . and if we finde , feele , know by signes most sure our hearts thus changed , and made soft , and pure ; let us for ever in word , deede , life , thought , extoll and ( y ) praise him who this change hath wrought ; keeping a narrow z watch both night and day , over our cheating hearts ; for feare lest they should by degrees freeze , or grow a hard againe , yea turne to rockes , and so for aye remaine . 26. sweete jesus b take our stony hearts away , and give us hearts of flesh , we humbly pray ; and of all other plagues , from us avert this as the greatest , an obdurate heart . and since of all our parts thou dost require , seeke , prize our c hearts most ; grant us we desire such broken , contrite tender hearts , as may delight thee most ; and never from thee stray . such hearts thou onely canst d create , not we ; make our hearts such ; then happy shall we be . miscellanie meditations of the fifth kinde . to winde up all ; rockes to our mindes present some other usefull thoughts , with great content . 1. when we behold some e stones with tooles and barres dig'd out of rockes , and taken from the quarres ; to build some stately church ; whiles others stay still there , unwrought ; though quite as good as they : it mindes us of that common rocke wherein mankinde corrupted lay , through adams sinne : from whence god by f election and meere grace culls out some stones ( though few ) which he doth place within his churches buildings ; where they lie fast joyn'd to christ , for all eternitie : when as all others ( though as good as they and of the selfesame rocke , quar , lumpe , and clay : ) lye still unpolisht , in the rotten masse , and state of sinne , untill to hell they passe ; without injustice , since gods grace is g free ; and none but for h some sinne shall damned be . 2. when i consider that all i tombestones , urnes , and tombes , where man , * meere dust , to dust returnes ; are broken pieces of some rockes ; i then behold my tombe-stone , in each rocke i ken : and say ; loe here 's the lasting monument wherein my body must ere long be pent , and shut close prisner , till the k judgement day , when all its rust and bolts shall fall away . which thought digested , makes me still amend my life ; and fits me alwayes for mine end. let all revolve it oft within their minde , and they shall treasure , honey in it finde . 3. when i behold some people dwell , live , lye in l caves of rockes ; i then thinke presently ; he who a cottage wants his head to hide , shall finde some rocke , or hole where to abide ; in which he may sleepe freer from feares , foes , and cares , than those whom castles , guards , inclose . what neede we care then here for house or home , if these should faile , yet rockes will give us roome to lodge and hide in : here m gods dearest saints have liv'd , and hid oft times without complaints ; and beene more happie in these caved stones than greatest monarchs in their royall thrones . repine not then though clifts of rocks should be thine house or home , sith there thou mayst be free , safe , blessed , chearefull , and to god more nigh than those who in the fairest pallace lye . 4. the precious jewels n treasures , stones which are lockt up and hid in coursest rockes , declare gods dearest saints and jewels common case , and state on earth : who thrust out with disgrace from house and home , enforced are to flye to o caves and rockes , where they imprisned lye : whence driven out againe by bloody foes ( like gold or jewels out of rockes ; ) they close and locke them up againe in p prisons , goales or nastie dungeons , amidst filth , dust , * coles , the common q gaskets where these gemmes , pearles lye vntill some flames them into ashes frie. yet courage noble soules , whiles thus you fare it 's a sure signe you peerelesse r jewels are , and gods choyce treasures , since you under locke , thus lye , like gold , gems in some casket , rocke : and that you shall be s surest kept of any , because kept closest , and not seene of many . the choycest things men ever closest t locke ; and wolves runne loose , whiles god doth v fold his flocke . 5. rockes love to x shew , not hide their nakednesse : adam and eve y blusht at their naked dresse when they beheld it , and did hide for shame , till they with coates of figge-leaves vail'd the same . those wanton females then that take delight , their z naked breasts , neckes , armes , ( like some strange sight ) to shew to others , without blush or shame , in spight of god , men , who them taxe and blame : are rather shamelesse rockes than adams race ; and for the most part voyd of sence , shame , grace ; if not of honour , and true a chastitie , sith most is common which doth open lye . 6. when we behold men with much danger , swet , paines , trouble , vilest wrack to gather , get , and draw from sea-rockes , for to burne , or dresse their tilled grounds , and mend their fruitfulnesse . me thinkes it should wring b teares from us , to see what paines these take for dung , whiles they and wee doe not take halfe the care , paines , travell , sw●et the richest gems of grace to digge , fetch , get from christ our rocke , which would not onely cheare and warme our soules , and make them fruite to beare ; but them c adorne , enrich , store in such wise , that they all else as vile dung would despise . for shame then henceforth let us take d more paine these richest gemmes , than they base wracke to gaine . 7. when i a rent or clift in rockes espie , it mindes me of the dreadfull majestie , and mighty power of our god which make the hardest e rockes for feare to split f rent shake and duely pondred would in peeces teare our rockie hearts , & make them quake for feare 8. when i behold men , tempests , waves , raine , winde , beate long on g rockes , and yet no entrance finde : it makes me see what h rockie hearts we have at which though christ ( who seekes our soules to save ) doth dayly i knocke by his word , grace and sp'rit , saints , preachers , motions ; and oft times them smite with sundry judgements , tempests , seas , malles , winds to make them open , yet but k seldome finds , or makes an entrance : nay though many yeares , he thus beates on them , yet no fruite appeares : o hearts more hard than any rocke , flint , steele , which all these strokes upon them never feele ! o l patient jesus ! who so long canst beare , with such hard hearts , which will not melt nor teare ! 9. when i behold rockes , stones , most ragged , base , rude and deformed in their native place , m hew'd out from thence , and polisht by man-kinde turn'd into goodly structures of each kinde and made rich statues , n jewels , ouches , gemmes , yea , set in gold and royall diadems . i thence conclude , that god with much more ease speede , art , can turne , when ever he shall please , the o hardest , vilest , rockie hearts that are into rich temples , jewels , gemmes most rare ; yea set them in christs very royall crowne like precious stones unto their great renowne . as he did p paul , q manasses , and all those most glorious saints which heav'n doth now inclose . let no man then though ne're so meane , vile , base , lewd , sinfull , once despaire of gods free grace , which in a moment can r change and translate him from his wretched to a glorious state . 10. when as i see the s waters that doe streame and gush from stony rockes , me thinkes they seeme a lively image of those t teares that flow from rockie hearts , when they once tender grow . through gods sweete grace and spirit , which can melt the hardest hearts to teares , and them relent as he did rockes of old , whence v water gusht by streames when he them either smote or crusht . blessed lord jesus , soften , breake , relent our hearts of rocke , and cause them to repent , and send forth streames , nay floods of teares to wash , our sinnes away , and all their force to quash . 11. x eagles in lofty rockes still breed and lye , and from their toppes their prey farre off espie : gods chosen saints whom scriptures oft compare to y eagles , upon christ high mounted are : ( the tallest rocke ) on whom they z build , lodge , stay , and thence they seeke , finde , take their sacred prey . lord make our soules with eagles wings to flye , to this sweete rocke , and there to live and dye . 12. when i contemplate how rockes a christall springs which serve to moisten , soften other things , make trees , herbes , grasse , plants , flowers spring and grow ; and quench the thirst of all things here below ; yet neither moysten , soften , fructifie the rockes themselves , still barren , fruitlesse , dry : me thinkes i view in them some rockie hearts , endew'd with rare , rich , profitable parts of art and nature ; which doe good to many , yet to their owners good , they doe not any . how many preachers others helpe to save yet b damne themselves ? and whiles they others gave the food of life , have starv'd themselves to death : others made fertile , themselves barren heath ? how many c wise to teach , rule , counsell all except themselves , and so through folly fall : it s hardly worth the name of good art , skill that betters others , makes the owners ill. 13. when i espie rockes trampled on by all , christs and true christians states , to minde i call . d trod under feete , with all contempt , spite , hate throughout the world , and valu'd at no rate . complaine not then of any dis-respect . no greater honour than ill mens neglect . 14. each vaste , high-towring , massie rocke we eye presents to us the strength and potencie of that almighty god , whose e potent hand did in a moment , both by sea and land raise up so many vaste high piles , and packe such massie rockes on one anothers backe ; without an engin , by his f word alone , and them so strongly soder one to one that all the art , wit , strength , in man's to weake to rase these mounts , and them in peeces breake . we wonder much at * stonedge , where there lye a few large stones , pil'd vp not very high on one anothers head , and thinke it strange , how men such pondrous stones could reare and range , in such a manner , though these great stones be but pigmies , pibbles to the rockes we see . how much more then with wonder and amaze should we upon those massie high rockes gaze which them so far in bulk , weight , height exceed , and may true admiration in us breed of gods almighty power , which could raise such grand , rare , lasting trophies to his praise . to which all structures made by men doe seeme but mole-hills , attomes , and of no esteeme . he who such heavie rockes could make , lift , reare , g weigh , tosse with ease , as if they feathers were ; with greater ease can lift and elevate his humbled saints out of their h lowest state : and in an instant into i shivers dash , all who with him or them presume to clash . 15. when we discerne the sea , and time to k weare the very rockes , and them to waste , eate , teare ; thinke and contemplate then , how time , age , space all things consume , waste , weaken and deface ; but chiefely men , compact of l dust , not stone who fade like m grasse , are in a moment gone . how can meere dust and ashes thinke to last , when time and age the hardest rockes doe wast ? 16. those who in lofty , fenced , steepe rockes dwell are n haughty , proud , secure , and farre excell most others in these vices , slighting all , as if no mischiefe could upon them fall . whence sodaine dangers , ruines them surprise ( to quell their pride ) from those they most despise ; thus carnall men advanc'd and fortifide with potent friends , wealth , honours , swell with o pride ; deride all dangers , foes , grow so secure , as if their props and stayes should still endure . whence god their pride to punish and abate casts them downe head-long by some sodaine fate . which should make all , but great men specially beware of pride , and grosse security , the sad p fore-runners of a certaine fall , which them and theirs will soone to peeces mall . 17. when as we see men with must cost and paine to mine the rocks , and treasures thence to gaine of sundry sorts ; where with they much increase their wealth , and make things meete for warre and peace : it forth-with mindes us how with farre more care , cost , paines , sweat , labour all who christians are , should dayly q search , and myne for richer oare in christ their rocke ; in whom there is such store of peerelesse mines , and treasures of each kinde as well content , yea r fill the vastest minde ; and store all christians with all things they need in peace and war , life , death ! let this then breed a resolution in us , still to mine , and draw these treasures from this rock divine . 18. whiles that we view men rockes to smite , pierce , rent with sledges , axes , or like instrument ; we then should ponder , how we all each day our blessed rocke christ jesus s smite , stab , slay a fresh with those accursed sinnes and crimes where-with we grieve , pierce , wound him at all times : which thought should turne the edge , and point of all our sinnes from him ; upon our selves to mall breake , wound our rockie hearts , because we rent , abuse christ thus ; and cause us to repent . 19. when we espie rockes dart out sparkes of fire when smote , or cut with tooles of steele or i're : it sweetely mindes us , how the hand of god smiting upon us with an t iron rod should from our hearts of rocke extract and draw such sacred sparkes , yea flames as should them thaw , purge all their drosse away , and them inflame with a most ardent love , unto his name . lord when thy rod shall ever on us lite , let it such sparkes , and flames in us excite . 20. springs , quarries , mines in rockes , ne're drawne quite drie ; present most sweetely to each minde and eye the v inexhausted , boundlesse , endlesse mines , springs , treasures , stores , and vastest magazines of grace and goodnesse , which inclosed lye , within the bosome of the deity . to feede , feast , fill , enrich , each hungry , poore , sad , pined soule , with all their matchlesse store . the very thoughts whereof our hearts should fill with sweetest solace , and delight them still . 21. when i perceive the smallest pibble x sinke in floods , as deepe as greatest rockes ; i thinke how smallest sinnes are deadly , and as well , as soone almost , as great , sinke men to hell. o then beware of all sinnes , since the small as well as great to y hell thus tend and fall . let papists talke of veniall sinnes , i trow no sinne is veniall , when all sinke so low . 22. the worthlesse rubbish in each rocke exceeds , and hides the mines and precious stones it breeds : yea , richest mines have ever greater store of drosse and off all , than refined oare . which pondred , learnes us , how each place , z church breeds more bad than good : that good mens ill , exceeds their goodnesse : that the bad , good men obscure as rubbish hides , surmounts the oare that 's pure . hence multitude , and visibility appeare ill markes a churches truth to trie . 23. when a rockes or stones fall on men , and them dash to peeces , or at least them bruise and quash : it mindes us how our rocke christ b grindeth all to powder , upon whom he doth once fall . o then beware how we pull on our backes this massie rocke which men to peeces crackes . 24. c rockes keepe from sinking those who walke or stand vpon them , whiles such , who on bogges , floods , sand doe walke , d rest , stay , sinke downe and mired are , yea oft times drowned without speciall care . hence may we learne that those who walke , rest , stay , themselves on christ ( the surest rocke ) alway stand firme , safe , stable ; never sinking downe ; whiles those who on bogges , sands sinke , stand , and drowne . o let our feete on this rocke still abide then are we certaine not to sinke , fall , slide . 25. rockes those who dwell upon them fence , e defend , but those who scale them , hurt , bruise and offend . so christ our rocke f protects his chosen sheepe who rest upon him , doth them safely keepe . yet hurts and breakes to g peeces all such foes , who dare presume him , and them to oppose . 26. the sight of rockes , their h clifts , caves , holes should minde , all of the day of judgement , yet behinde : so full of dreadfull terrour and affright that i kings themselves , and men of greatest might shall quake and shake for very feare ; and call vnto the rockes and hills on them to fall ; and into caves , holes , clifts of rockes shall flye to hide them from the wrath , sight , majestie of christ our rocke , before whose dreadfull face the rockes shall then melt , fall , quake , change their place . and all the k stout , proud , rockie hearts of those who did himselfe , word , grace , saints here oppose . shall be so daunted , stonisht , strucke with feare and horrour , that they l dare not once appeare ; till drag'd perforce before christs barre and face , where try'd , convict , condemn'd ; with all disgrace they shall be cast for all eternity into hels fiery flames , there still to fry . o let the terrour of this dismall day , ( which now drawes neere , and we should m mind alway ; ) for ever scare us from all sinne , and make our stony hearts to melt , bleed , sigh , breake , ake : and cause us now with speed to flye and hide our selves within the holes of christs pierc'd side , who shall us n judge : and then we boldly may o lift up our heads , and hearts in that great day with joyfull cheare , when others hang them downe ; and eke receive a rich , large , massie p crowne of endlesse glory , in the heavens high where we shall reigne for all eternity . q o christ ( our onely rocke ) of thy free grace advance , and bring us to this blisfull place : and let each rocke , clift , stone we henceforth see instruct us thus , and bring us home to thee . the conclusion . vvith these sweete usefull thoughts , and thousands more the barren rockes , our hearts , and minds may store when we behold them : and if natures booke , and rockes , whiles we upon them dayly looke , can teach us nothing which our lives may mend , or cause our hearts , minds , thoughts up to ascend ▪ to christ their rock , god , and the things above , them to contemplate with the greatest love ; our hearts are rockie ; we , quite voyd of grace ; and rockes than we , are yet in better case . finis . a christian sea-card . consisting of sundry poeticall meditations , raised from the contemplation of the nature and qualities of the sea. by william prynne , late exile and close prisoner in mount-orgueil castle in the isle of iersy . psalme 104. 24. 25. 26. o lord how manifold are thy workes ! in wisedome hast thou made them all ; the earth is full of thy riches . so is this great and wide sea , wherein are things creeping innumerable , both small & great beasts . there goe the shippes ; there is that leviathan thou hast made to play therein . psal . 77. 19. thy way is in the sea , and thy path in the great waters , and thy footesteps are not knowne . isaiah 43. 1. 2. 3. 5. 6. but now thus saith the lord that created thee , o jacob , and he that formed thee o israel ; feare not , for i have redeemed thee , i have called thee by thy name , thou art mine . when thou passest through the waters i will be with thee , and through the rivers , they shall not overflow thee ; when thou walkest through the fire thou shalt not be burnt , neither shall the flame kindle upon thee . for i am the lord thy god , the holy one of israel , thy saviour , &c. psalme 66. 12. thou hast caused men to ride over our heads ; we went through fire and through water , but thou broughtest us out into a wealthy place . london printed by t. cotes , for michael sparke dwelling at the blue bible in greene arbor . 1641. to the worshipfull his highly honoured friend m rs elizabeth carteret , daughter to sir philip carteret , knight , lievtenant governour and bayliffe of the isle of jersy . that neare relation wherein now you stand by habitation , and a nuptiall band , to seas , and sea-men ; did at first induce me to digest this sea-card for your use , and his you most esteeme ; which in some sort may helpe conduct you unto heav'ns blest port , the onely haven which you now most eye , and strive for to arrive in when you dye . accept it therefore ( though scarce worthy view , ) as a small pledge of his respects to you , who much adores your vertues , and must deeme his muse too meane to adde to your esteeme . your engaged friend and servant , william prynne . sith god seas , rockes , in place hath joyn'd together it were unkindnesse them in verse to sever . and hence my muse , which bates to be unkinde , hath them , in these two poems , here combinde . a christian sea-card . consisting of sundry poeticall meditations raised from the contemplation of the nature and qualities of the sea. the prologue . this world 's an ample volume , where we may not onely read , but a see god day by day ; and every creature which it doth comprize , a text to preach him to our hearts and eyes : no plant , herbe , grasse so small , so vile but can teach , and demonstrate god himselfe to man , with his eternall wisedome , goodnesse , power , which he is blind , who seeth not in each flower . looke we above , beneath , or round about , all that we see doth b point , nay paint god out , amongst the world of creatures which present god to our thoughts , and eyes with sweete content me thinkes the sea , ( oft viewed with delight , ) shewes him most cleerely to our minds and sight . from whence a pious heart may raise such store of godly thoughts , that plenty makes it poore . meditations of the first kinde . 1. and first , the vaste sea , which with speede can * drowne the greatest island , mountaine , ship or towne , as easie as the smallest , mole-hill , boate , or cottage , in its all-devouring throate ; most sweetely represents to sinnefull man the vaste , immense , and boundlesse c ocean of gods free grace and mercy ; so profound , that worlds of greatest sinnes in it are drown'd ; no crimes so hainous , great , or numberlesse ; but if with bleeding soules we them c confesse and quite abandon , this large sea of grace shall over-whelme , wash out , and cleane deface : o sweetest solace to a broken heart , and sinne-sicke soule , desirous to convert ! what though thy horrid sins and hainous crimes , be greater than the world ten thousand times ? loe , her 's a sea more vast shall d drowne them all without exception , great , as deepe , as small . o then despaire not , but behold with joy this ocean , which shall all thy sinnes destroy . lord , let us ever saile in this sweete sea , where soules are sav'd , sinnes onely shipwrackt be . 2. againe , this e great sea's huge immensity length , breadth , depth ; bulke , a vaster deity and greater god who e made it , clearely prove , then feare , yea fly his wrath , embrace his love ; before all earthly monarches , since they be not by ten thousand parts so great as he ; or as the sea , that shadowes to our eyes , his f greatnesse which our thoughts cannot comprise . what creature , danger then shall once dismay those , who this great god make their onely stay ? 3. the sea points forth unto us every houre , gods infinite , almighty , soveraigne power ; who did g create it with a word , and still controules , h rules , calmes , its raging waves at will , when they with boisterous tempest , roare , and swell as high as heav'n , sinke downe as low as hell : bounding its proudest flouds with smallest sand ; to shew how great a force weake things withstand when backt by god , sith petty sands can stay the raging seas fierce march , and blocke its way . who but a i god of might can tame and charme such foaming bedlam seas , and them dis-arme . of all their fury , strength , and them divide yea , dry at pleasure ; to abate their pride ? and cannot he who bounds , rules , calmes and quels the boist'rous ocean , when it roares and swels with greatest force and furie , bridle , swage both men and devills when they storme and rage ? yea * dash them into shivers with more ease and speed , than seas a potsheard , if he please ? why should wee then once k dread their threats or frownes , their might or fury which our god still bounds ? they cannot touch one l haire , if he say nay , much lesse our soules harme , or our bodies slay whilest we with upright hearts for his cause stand . o sweete ! sweete comfort to gods chosen band ! thinke well of this , and then we shall m defie all tyrants rage , and neare once feare , nor flye . what ever comes , when god shall call us out to fight for him , and shew our selves most stout . 4. besides , the flux , and reflux of seas tyde at certaine constant houres , without a guide : it s wise disposall to each shore , port ; creeke , throughout the world , where men for traffique seeke : it s close * conveyance to all fountaines , springs , the earth to water , and all living things : the great and wondrous strange * variety of fish and creatures , which doe live , breede , lye within its wombe , men to delight and feede , as well in times of plenty as of neede . what doe they all demonstrate to our eyes and mindes , but that god is most skilfull n wise in these his wondrous workes , exceeding all mens art , farre more than earth a tennis-ball . o let us then in all we enterprize , submit our wits to him who is so wise , craving his ayde , and giving him the praise of his great wisedome , which must o guide our wayes . 5. yea , these shew forth to men gods providence , which doth the sea thus order , guide , dispence in p wondrous manner , and feede , rule , sustaine all fishes , creatures which it doth containe ; and is as watchfull , restlesse q night and day , as seas , which ever move , but never stay . thrice r happie they who firmely can relie upon gods care in all extremity : he who each wave doth rule , and each fish feede , will in s due season , send them all they neede . 6. the seas great depth , which few or none can sound , points out t gods secret judgements more profound : yea , ships , barkes , boates which plough the seas bright face , yet leave no footsteps by which them to trace ; gods hidden counsells ; wayes , and deepe decrees past finding out , present to all degrees . hence god is v sayd , in sea to have his way , his pathes in waters deepe past mans display , o then adore his judgements , counsells deepe ; and not * presume into them once to peepe with prying eyes , beyond those bounds which he in sacred writ hath fixed unto thee . 7. the length and x widenesse of the sea , which spreads it selfe both farre and neere , to pious heads . and hearts shewes forth the vaste immensity , and omni-presence of the deity ; which y fills both earth and heaven , sea , world , hell ; yea every part of each : o strange to tell ! oh horrid meditation ! to the rout of gracelesse sinners ; when they goe about to hide , or flye from god ; who doth fore-stall , nay z fill all corners into which they crall . how can they then escape his venging hand , which is so neare them both by sea and land ? yet matchlesse solace to gods chosen sheepe , that his sweete a presence shall them cheare , fence , keepe , by sea and land , where ere they live or goe : this makes them happie in a world of woe . what neede we then to feare a banishment from friends , or home , or close imprisonment : in any hole or dungeon ? since b no place can barre from us gods presence or his grace ? which ever make an heaven where they dwell , a royall pallace of the darkest cell . 8. the raging seas fierce waves and c roaring cry which daunt all hearts , spare neither low nor high , bearing downe all before them who withstand their furious progresse , with a potent hand . describe gods d dreadfull wrath , and dismall ire , against obdurate sinners ; who conspire to breake his lawes , oppose his christ , despite and grieve his spirit , sinning with delight , without remorse or checke , till they e provoke him to consume them with a fatall stroke . o let us oft consider , still feare , shunne his dreadfull wrath f from which we cannot runne , much lesse resist it , praying christ to swage and quench it g least we perish in gods rage . the angry floods can onely drowne or fright us for a moment ; but if gods wrath light upon us ; soule and body both shall be vnder its tortures for h eternitie . 9. the sea so usefull , good , and meete for fish and foule of all sorts that mans heart can wish : for salt , clounds , raine , springs , rivers i ( which proceede from it ) and traffique for all things we neede : proclaimes to all k gods goodnesse , bounty , grace , who all this goodnesse in the sea did place , to make men happie . let this goodnesse raise our hearts to love , and give him all l due praise . 10. once more ; the springs and rivers which m ascend out of the sea at first , and in it end : instruct us sweetely , how that every thing from god ( the sea of being ) n first did spring : and therefore should by way of thankefulnesse their course , aymes , ends to him alone addresse , but chiefely man , ( first made , and since that o bought to p serve god onely in deed , word , and thought ; ) should all returne to him from whom it flowes , since q all is his that on us springs or growes . o let us study from our hearts to give all unto him , r in whom we are , move , live ; it is his s due , our duty , all we have to render to him , who our soules must save : most blessed god let us thus oft behold thee in this christall glasse , the sea , our cold and frozen hearts to warme , with these sweete rayes which it reflects , to thine eternall praise . meditations of the second sort. againe the sea 's of christ a lively type and his deare blood , which doth our sinnes out-wipe . 1. for , as the sea all filth doth clense away from bodies , vessells , meates , hearbes , fruites , aray , that in it washed are : so christs sweete blood ( more t clensing than the purest spring or flood ) * all filth and spots of sinne , which soules defile , and in gods eyes present them foule and vile , doth quite abolish , and so purge away from all such soules , as on him fast hold lay by faith unfained , that no filth nor staine of any sinne , upon them shall remaine to make v them loathsome in his fathers sight , in which they shine as starres most cleare and bright . o let us prize this blood beyond compare , by which our soules from sinne thus clensed are . x 2. the sea which did the y wicked world destroy by gods command ; yet saved upright noy . with that red sea , z which the aegyptians drown'd when gods owne people past it on dry ground in safety , shadow that red sea of blood , which christ upon the a crosse shed for our good : wherein the b sinnes of all his chosen sheepe with hellish pharaoh , and his hoast , so deepe are sunke and drowned , that they never shall appeare againe , their soules once to inthrall . o let our sinnes in this red sea be dround , then are we certaine nought shall us c confound . 3. the sea 's the way , meanes , passe to d to transport men to those ports to which they would resort . christs blood 's the sea , e way , ship which men convoyes from earth to heaven , and eternall joyes . sweete jesus let the sea of thy blest blood conduct and leade us safely through the flood and rockes of this worlds sea , to heavens port , to which thy chosen flocke with hast resort . 4. the seas faire , lovely , shining azure face , it 's pleasant calmes in halcion-daies gods grace , and sweete appeased f loving countenance to us in christ , ( which raps into a trance the saddest hearts and fils them with content and matchlesse joyes ) most lively represent . o then in all our griefe and misery , on gods sweete smiling face still fixe an eye , which will support our soules in all distresse , and cheare them so , that nought shall us oppresse . sweete jesus when the sea we view or passe , present thy selfe thus to us in its glasse : then if it wrecke or drowne us , yet shall we through thy bloods sea , escape and saved be . meditations of the third ranke . besides , the sea exhibits to our sight a lively emblem of the state and plight of gods elect , with all those sore and great stormes of afflictions , which doe dayly beate upon them , whiles they passe this sea below . where g world , flesh , devill , seeke to overthrow . 1. for first , the sea is * restlesse night and day ; its flux and constant progresse , none can stay : just so are gods elect , who alwayes move ; h tending to heaven and the things above ; no bankes , winde , stormes , i threats , death , their course can cease till they arive at heavens port in peace . 2. the sea is ever k tost from place to place with winds , stormes , tides : and is not this the case of gods deare saints ? still l handed too and fro ( by sundry tempests which they undergoe ) from coast to coast , from goale to goale , to shew they pilgrims are , and strangers here below . fixt to no certaine clime , and that their home and resting place , is in the world to come . m 3. the sea is ever working , purging forth , and n casting out filth , weedes , trash of no worth which falls into it , and corrupt , defile its christall streames , making them foule and vile . thus gods elect still o purge out , and eject . those lusts , sinnes , vices , which their soules infect with such suggestions as foule devills cast into their hearts , them to pollute and waste . 4. the sea 's p exposed to all stormes and winds ; so q saints to troubles , crosses , of all kindes , to make them humble , and translate their love from things on earth , unto the things above . 5. none dare to crosse the sea without a card or compasse , which they still with care regard , stearing their course thereby , for feare they stray or misse their port , and so be cast away : thus gods elect , whilst they doe saile and rove in this worlds sea , by compasse ever move ; stearing their rudder , by r gods sacred writ for feare they misse their harbor , or else hit their soules against those rockes , shelves , sands which lye to crosse their voyage to eternity . 6. the ebbing sea discovers to the eye those dangrous rockes , shelves , sands , that hidden lye at full sea tides , which then oft drowne and sinke those who approach them , when they least feare , thinke of any danger : so the ebbing state , the crosses of gods chosen s demonstrate and point out to them many rockes , shelves , sands , to shipwracke soules , betray them to the hands of hellish pyrats , which still hidden lye , and undiscerned in prosperity . by which they shun their danger , and commend these ebbes , which from such perills them defend , before those full-sea-tides of wealth and joy , which t shipwrecke thousands , and their soules destroy . 7. the lowest ebbe , hath still the highest flood ; saints deepest sorrowes v end in greatest good : their floods of joy transcend their ebbes of woe beyond compare , and all their griefes out-goe . 8. when seas are at their lowest ebbe , they then forth-with begin to spring and flow . so men belov'd of god , when as they seeme to lye at lowest w ebbe , in deepest misery , past helpe , past hope in carnall mens account , beyond all expectation , spring and mount above their crosses , and enjoy a flood of peace , wealth , honour ; and the greast good . if old examples faile , you may now view the truth hereof in some yet fresh and new . 9. gods x will and pleasure onely is the cause why seas doe ebbe and flow ; not any lawes of nature , moone , or planets : so the will and y blessed pleasure of our god is still the first chiefe cause , of all the ebbes and tides which here befall his saints , nought else besides : yea , as sea stormes z proceede from god , and tosse men up towards heaven : so each storme and crosse which lite on gods elect a from him first springs and nearer heaven them lifts up , and brings . 10. the sea is b salt and brackish : crosses are the like , at c first , to saints who doe them beare . 11. the saltest seas the sweetest fishes breed : saints d sweetest comforts from the crosse proceede : yea , as the best and largest fish are found in saltest waters : so the best , most sound , large , strongest christians , which wee finde , or know , in e harshest floods of sorrowes alwayes grow . 12. the seas salt waters clense and purifie things that are filthy : thus adversitie doth f purge and wash away from gods elect those spots , sinnes ; vices , which their soules infect . 13. seas brinish waters pickle and preserve things from corruption : so g afflictions serve to season saints , who else would putrifie , and rot in those foule sinnes , which now they flye . 14. sea stormes drive men to h prayers , cryes , and teares , augmented and intended by their feares : yea , make them post to harbours , for releefe ; and bid the sea adieu with joy , not greefe : thus troubles cause the saints to i pray and cry to god for helpe with greater fervencie ; intend , increase their prayers ; make them k flye to god their harbour , for security ; cause them to loath and l leave this world with joy : whose waves and tempests them still sore annoy . 15. and as great blustring stormes doe sooner drive ships to the harbours where they would arive , then calmes and mildest gales : so m crosses mend gods darlings speed , and oft times sooner send them unto heaven , then n prosperity , which calmes their sailes , and makes them still to lye . 16. the tempest that befell the ship wherein the prophet o jonah fled , and slept in sinne , did never slacke nor cease , till he was cast into the sea , which done , the storme was past : so , saints afflictions p never swage nor end , till jonah be cast out , and they amend , which done , their tempests cease , and calmes succeede , unlesse some other jonah in them breede . 17. in stormes at sea , the q waves come on so fast , that fresh succeede before the first be past : so crosses on gods saints so thicke oft lite to humble , * try , purge , wash and make them bright : that one r treads on the others heeles , and new come on before the old bid them adieu . 18. yet , as sea-stormes , though long , still s end at last in pleasant calmes ; thus crosse , which so fast , so , thicke presse on gods saints for many dayes , ( yea moneths and yeares oft-times ) t conclude alwayes , in gods due time , in sweetest calmes of peace , and tides of joy : blest tempests which so cease ! o then in all thy sorrowes , troubles , still waite and depend on god by faith , who will ( in v fittest season ) send such joy and ease as shall thine heart cheare , and all stormes appease . 19. the seas great deluge did both x overflow the wicked old world , and it overthrow , yet righteous noe did then escape its rage ; and landed safely when the flood did swage . just thus , afflictions waves and deluge y wracke , and drowne all carnall wretches which doe lacke gods grace and faith to hold them up ; when they who with true faith , their soules on god can stay and anchor ; never sinke ; but swim and beare their z heads above all seas with joyfull cheare ; ariving safely , when the stormes are past , in heavens harbour , where they anchor cast . 20. all those who use the sea , doe ever minde the a port to which thy sayle ; and as the wind doth bring them nearer to it day by day their joyes increase , the more sayles on they lay , longing to end their voyage , and arive at that sweete haven unto which they drive : thus gods elect b have alwayes in their eye the port above , to which they dayly flye with all their speede and might , and as each day doth bring them nearer to this happie bay ; their inward joyes and comforts still increase , the more they long there to arive in peace : mending their speede , imbracing with delight ( that which all others doth so sore affright ) grim * pallid death , the pilot to convoy them to this haven of eternall joy. lord , teach us heavens port thus still to eye whilst here we saile , that when we come to dye , we may attaine it ; and there safely ride free from all perrils of winds , stormes , and tide . lord make us thine elect , that we may gaine this port , where all thy saints in blisse shall reigne . meditations of the fourth classe . further , the sea doth fitly charactrize most wicked mens deportment , and their guise . 1. for , as the sea , so they still c rage , foame , roare , when crost , sicke , pained storming more and more as their afflictions grow , and multiply ; so as , their phisicke proves their maladie ; whereas the godly are d meeke , patient , still , and silent in the greatest stormes of ill . 2. the sea 's e oft troubled , and then casts out nought but mire and dirt from its dis-gorging throate : ungodly men are restlesse in their minde , much troubled , vexed ; leaving nought behinde but f dirt and filth of oathes , lewd talke , sinnes , crimes , and noysome lusts ; which they cast up oft times in such aboundance , that they soone g infect all places with the filth they thus eject . 3. the sea a h world of ugly monsters breedes within her wombe , the which she dayly feedes whole i worlds of monstrous sinnes and lusts are bred in wicked hearts , and dayly nourished . 4. the sea is k floating and unconstant still , moving with wind and tide which way they will direct and steare its course ; so wicked men are l fickle and unstable , even when they seeme most firme ; changing their friendship , love , yea faith , oathes , friends ; as times , winds , tides them move . 5. we see , the sea is m never full , though all springs , rivers , waters , dayly runne and fall into it ; so though this worlds streames all flow and fall into ill men , they never grow the n fuller by them , but still empty are , the more they have , the more they carke and care . 6. the sea is o deepe , deceitefull : ill men too are p so : whence both a world of men undoe : then never make a wicked man thy friend , for feare he cheate , undoe thee in the end . 7. seas shew no mercy but q devoure , drowne all without remorse , who in their mouthes once fall : thus wicked men are r cruell ; mercilesse , voyd of all pitty , ready to oppresse . and ruine all sorts ; no worth , parts , sex , age , can rest exempted from their hellish rage . 8. the sea is full of * rockes , shelves , sands which split , wrecke , drowne ships , boates , and men that on them hit . ill men are s fraught , with rockes , shelves , sands of vice and sinne , to which they others oft entice , amidst the which they so long saile and play , till both their soules be split and cast away . 9. the sea is harsh , tart , brinish , and nought growes upon those sands and bankes it over-flowes : ungodly men are t churlish , crabbed , rude , vnkinde , at least to those who are renu'de : barren of goodnesse , grace , truth , piety ; and others make so by their company . no grace or goodnesse shall once v thrive , or sprout where things are swayed by this wicked rout. 10. the x sea is ever open night and day to all of all sorts , like a common way : thus , lewd mens hearts doe alwayes open lye to sinnes of y all kindes ; no iniquitie so great , strange , horrid , but may freely saile within their hearts , and over them prevaile . 11. the seas salt waters farre exceede the sweete and pleasant streames ; yea , drowne them when they meete , ungodly men in number much surmount christs chosen flocke ; so z small in mans account , that they oft times are hardly seene ; and lye like wheate in chaffe , hid in obscurity : from whence we learne that papists ill conclude their church the truest , from her multitude . 12. the sea is lawlesse , lordlesse , a none can tame or rule it , but that god that made the same : lewd men are such , no b mortall wight but god can breake , tame , sway them , with his iron rod. 13. sea waters heated , soone grow cold againe , and alwayes after cold , harsh , salt , remaine ; so wicked men heate with afflictions fire or some good fits of zeale , doe * soone retire vnto their former coldnesse , brackishnesse , which to their * dying dayes doe them possesse . 14. we see sea waters themselves cast and mold into each vessels shape , which doth them hold : so , ill men will themselves * shape , and apply to every place , time , fashion , company ; and water like , will suite themselves full well to any sect , religion , where they dwell . 15. the sea , with rage , the rockes doth oft assaile , to over-turne them , yet can nought prevaile , but still with losse selfe doth breake and split , not them , whiles its fierce waves against them hit : thus wicked men , whilst they with furie rage against our rocke christ , or his heritage , themselves ( not him , nor them ) to c powder grinde and in the close , nought but confusion finde . o dash not then against these rockes , which shall stand d firme amidst all stormes that on them fall : lord let us never be of this lewd crue , but with thy grace our hearts and lives renue that so we may escape that e lake of fire where they shall ever feele thy scalding ire . meditations of the fifth sort. once more , me thinkes the sea ( which ever floates , but never rests , ) presents unto my thoughts a lively mappe of this vaine world ; ( which , it . in some respects resembles very fit ; ) yeelding them ample sea-roome , for to hale , and chase this theame with a delightfull gale , untill my roving muse , quite tyred shall take in her sailes , and let her anchor fall . 1. now to begin this pleasing chase ? the seas are salt , harsh , brackish , and no pallats please : this world is f bitter , tart , and salt to all , through sickenesse , sorrowes , crosses , which befall them in some kinde or other , for to make their hearts more willing its love to forsake : but most unpleasant is it to gods saints of any others ; whose most sad g complaints of its h sharpe brine , would peirce a heart of steele , and make all salt we in it taste , or feele . how can we then this brinish world once love , or be unwilling from it to remove unto that other ? fraught with all i delights , all sweetest joyes , and soule-refreshing sights ! 2. sea waters drunke downe , hurt , gnaw , fret , decay the entralls , and oft times take life away : this brackish world , quaft down , k the soule annoyes , corrodes , consumes , and at the last destroyes . those who sippe of it , sickely grow , but such are past all cure , who swallow over-much . o let us never bibbe , carouse , or l love her poysnous cups , which doe so deadly prove . 3. salt waters still increase , not quench mens thirst , he that drinkes these , is dryer than at first : this worlds salt streames mens drought can never swage , the more they drinke , the m more their thirst doth rage ; a cup or two , still makes them long for more ; and none so dry , as those who have most store of this worlds waters , which doe onely feede not quench the dropsie ; cause , not helpe their neede . o taste not then her streames , but them defie , which swage no thirst , but make men still more drie . 4. the sea is ever n floating , changing place , state , and condition , never in one case : sometimes it flowes a space ; then ebbes againe forth-with ; and stormes , its calmes still entertaine . if now it smiles , anon it frownes , foames , swels , ringing the changes more than any bells : this o world is flitting , fickle , mutable ; we all like p strangers , pilgrimes in it dwell , roving from place to place till death arrest our wandring corps , and lose us in earthes brest . sometimes the flowing tydes of happinesse mount us aloft ; anon , some ebbes depresse and cast us downe ; farre lower than before , as happy made , to be more vile and poore . one space a calme or pleasant gale doth smile and breath upon us ; but within a while , tempestuous stormes and whirle-winds over-take , tosse ; teare , split , sinke us , and we shipwracke make . to day we rich are , q ere to morrow poore ; well , in the morning , r dead , or at deaths doore ere night : in honour and esteeme this houre , the next , s cast downe , base , withered like a flower . how many sayling in full streames of wealth , pomp , honour , pleasure , favour , greatnesse , health and all contentments which the world can give unto her darlings , whilst they therein live , have in one t houres space , beene stript of all , and dasht in peeces with a suddaine fall ? how many v mighty kings , states , monarchies , have in a moment felt such miseries , such fatall changes in their worldly state , as no heart could conceive no tongue relate ? unconstant world ( more full of changes then the sea or moone ) how can the sonnes of men once x love or trust thee ? goe , cheate thy sickely friendship ever will defie . 5. the sea is full of y rockes , which sinke and quash . those ships , barkes , boates , that doe against them dash : this world hath farre more rockes to wracke and split the soules of such as doe against them hit . z wealth , honours , lusts , pompes , pleasures , pride of life , with sundry other rockes , are here at strife which shall most soules destroy , and sinke to hell , in seas and a lakes of brimstone still to dwell . how dare we then approach these rockes , or run upon them , which whole millions have undone ? or take delight this worlds ill seas to crosse , where most are wreckt , none scape without some losse ? 6. the sea a smiling , shining azure face and lovely out-side hath her selfe to grace ; wherewith she hides her savage cruelty , rockes , shelves , gulfes , and those monsters that doe lye close couch'd in her , to wrecke and to devoure all those her beauty drawes within their power . this cheating flatring world , mens soules to traine into her deadly snares ( where they remaine fast hampred till they perish ) still presents her selfe to them , deckt with such ornaments , such out-side , beauty , pompe , state , gaudinesse , and seeming shewes of present happinesse , as ravish most mens eyes and hearts b with love of her , and turne them from the things above . whereas , if they once saw , or could discry those horrid monsters , rockes , gulfes , snares that lye hid under her faire surface , they would shun her love , and faster from , than to her run o let us view her intrals , not her skin ; she 's gold without , but poyson , drosse , within . 7. the sealyes open to all c stormes and winds , this world exposed is unto d all kinds of tempests , crosses , losses , gustes , and harmes : how can we then lye sleeping in her armes ? or hope to finde peace , rest , content , or blisse in her , where we are certaine all to misse ? 8. the clouds above much darken , and obscure the seas bright shining face , whiles they indure : so clouds of crosses sent from god , deface this worlds bright luster , much eclipse her grace ; making her e loathsome in these very eyes , which in her sun-shine , did her over prise . 9. those fogges , cloudes , stormes , which darke the light-some skies ecclipse the sun-shine , worke much harme , arise out of the f sea at first : most cloudes of woes mists , fogges of sorrowes which doe interpose twixt men and heaven , hiding gods sweete face and presence from them , with his rayes of grace , g vexing their hearts , mindes , soules , doe ever spring from this worlds seas , which nought but mischiefe bring . o let us never fixe our mindes or hearts on her , that is the cause of all our smarts ! 10. the lowest ebbes seas highest tydes succeede : mens greatest falls from this worlds heights proceede ; expect then when her tydes doe highest flow , some h great approaching ebbe to bring thee low . let not then her spring tides of happinesse make men secure , proud , haughty , or to blesse themselves without good cause , since none so nigh are to a fall , as those she mounts most high . 11. the breaches which the sea makes on the maine are i hardly made up , or repair'd againe : the ruptures which this worlds floods dayly make upon those soules they batter , enter , take , are k hardly cured and stopt up ? beware their breaches then , and them prevent with care ; their entrance is at first with ease debarr'd but once got in , them to repulse is hard . 12. all rivers l run into the sea , yet still it empty is , and never hath its fill , the streames of most mens cares , thoughts , labours , braines , into this worlds sea run , which yet remaines as m empty as before . o then bestow nought upon that which never full will grow . 13. most livelesse things , as mettalls , stones , dust , sand and pondrous bodies n sinke downe out of hand as soone as cast into the sea ; where drown'd , they are so lost , that they cannot be found . yet trees , which mount from earth up to the skie whiles they are growing ; and such foules as flye up towards heaven , safely o swim , and ride vpon the sea , not fearing , winds , stormes , tide : so men , deprived of the life of grace made all of p earth , on which they fixe and place their hearts and thoughts ; no sooner lanch or fall into this worlds sea , but they sinke downe all so deepe into it , that it q drownes them quite , and in a moment swallowes out of sight . whereas gods chosen saints , whose hearts and love are ever centred on the r things above , and soaring upwards , safely swim and beare themselves above her floods , and still appeare . 14. sea waters quench not , but increase the flame on which men cast them . this worlds doe the same ; her streames s augment , not quench mens raging fire , the more they have , the more they still desire . why should we then affect her floods , or store which never make us rich , but ever poore ? 15. the sea still t moves and runs with wind and tide , these steare this world , and doe her rudder guide : if times , winds , tide , move with us , then will she runne v with us too , and friendly seeme to be ; but let them once , begin on us to frowne , shee 'le joyn with them to wreck and cast us down . o falfe deceitfull world , who dost forsake all when they neede thee most , and never take their parts but when they neede thee not , adieu : unconstant friends are ever false , not true . 16. the sea the earth doth compasse and x surround , some parts whereof by it are often drown'd : just so this y world environs men about , their soules to swallow , so that ' few swim out or scape her danger . o thrice happie he that can saile through it , and not drowned be . 17. sea fights of any other are most fell , fierce , bloody , dangerous , hot and terrible . the battles which this z world doth dayly make against mens soules them to destroy , or take , are farre more dangerous , deadly , worse than those wherewith the flesh , or devill them oppose : her engines , traines , assaults , theirs much exceede , and none can scape them without speciall heede . 18. as ships built on the land with force , toyle , be still lanched and dradge out into the sea : so man whence once form'd in his mothers womb with painefull a labour is enforst to come ; and lanch'd by her into the worlds wide sea , where he from winds and stormes is seldome free . hence he with sighes , teares , cries , b laments in vaine , as soone as borne , what he must here sustaine : o let us then with c songs and shouts of joy leave this worlds sea , which doth us sore annoy : and sith we enter it with teares , cries , paine , its madnesse thus to part from it againe . what we with force , griefe , sobs , first undertake ; we should with d chearefull hearts at last forsake . like ships , which gladly runne themselves a shore ; because perforce lanch'd into seas before . and yet the most with greater e griefe ( o sinne ! ) depart this world , than they it entred in , and must by might , with grones , teares , shreekes and cry be puld out thence , and forc'd with woe to dye . blessed lord god , so steare our ships and helme through this worlds sea , which would us overwhelme , and wrecke for ever , that we may at last gaine heav'ns blest port , and there sure anchor cast . meditations of the sixth sort. in fine , the sea suggests to each good mind these meditations which are yet behind . 1. first , when we see the sea , it readily presents that vow and f baptisme to our eye , which make us christians , and oblige us still the g world , flesh , devill , with their pompe , lusts , will quite to renounce ; and ever to obey gods holy lawes , who washt our sinnes away in these baptismall waters ; to the h end that we by sinning should no more offend his sacred goodnesse , but spend all our dayes in just , good , holy actions , to his praise . o then when ever we the waters see let these things to our mindes recalled be , to mend our lives , renue our vowes , and make us world , flesh , devill , and their lusts forsake . 2. crosse-seas whose boisterous tydes by turnes oresway each other , and enforce their streames to stray quite from their proper course , and over-beare them so , that they their motions counter-steare to that course they intend ; in lively wise a newborne christians state unto our eyes present , in whom two i crosse seas , tydes contend and meete each day , contesting without end to over-beare each other : sometimes the floods of their fleshly lusts prevailers be , and over-beare the spirits counter-tydes , which at the last prevaile , put flesh besides its course and channell , and through heav'ns great might beare downe its streames , and over-comes them quite . 3. the floating sea when it invades the land , and drownes the coasts that next unto it stand ; paints out that k deluge in the dayes of noy which did the wicked old world quite destroy . and then instructs us with all care to flye those sinnes which l drowne us for eternitie , both soule and body in the fiery lake . this thought should move us , all sinnes to forsake . 4. when we behold men , goods , lead , stones , m sinke downe into the sea , which them doth quickely drowne so deepe , that they can never rise againe : it paints forth hell unto us very plaine , that sinkes , n drownes , tortures , for eternity mens soules and bodies , which there chained lye , so fast , so deepe , that they can never rise , nor swim out thence : which should us all advise , to flye all sinnes ; yea , more to feare and minde this fiery lake , whence none redemption finde . and sith all feare in seas for to be drown'd , how should they dread this lake , that 's more profound . 5. the sands on sea-shores , which doe farre surpasse all o number , shewes us like a christ all glasse those multitudes of sinnes that in us breed which doe the p sands in number farre exceede , to make us humble . and each flowing tide , which doth the sand both moysten , drowne and hide from time to time , instructs us every day , with floods of q teares our sinnes to wash away ; and in christs r blood them so to drowne , and hide , through faith , that they may be no more espide . if thus we thinke , learne , doe , by what we see , from day to day , thrice happie shall we be . 6. the springing tide which by degrees doth flow to full-sea marke , and then by steps falls low , with ships first built , then lanch'd , next rigd , then sent and put to sea , till they be wreckt or spent : paint out mans s birth , growth , age , death to our sight , with all those floodes , ebbes , changes that doe lite upon him from the wombe unto his urne , where he meere t dust , shall unto dust returne . 7. the v arke of old , which on the floods did floate , and saved noah , with each shippe and boate which crosse the seas , and those in safty keepe that in them saile , when others in the deepe depriv'd of these , are drowned ; sweetely shew to us gods churches state , which here below on this worlds sea , doth x safely floate and ride ( though y tost and torne with tempests , windes , and tide ) and z saves all such as in her saile and stay ; when all without , are drown'd and cast away . let this induce us in christs church to dwell , live , dye , for feare we drowne , and sinke to hell. 8. the vastest sea is a bounded , and obeyes the lawes and edicts , which god on its layes , as well as smallest springs , or streames : how then dare greatest monarches ; princes , kings , or men themselves deeme boundlesse , lawlesse and exceede the bankes and b lawes which god to them decreed ? let sencelesse seas now teach them to containe within due bounds , and not to over-straine . 9. when seas through winds or stormes doe c overflow , or breake their bankes , great mischiefes , losses grow from thence to men and beasts , ( which then are drown'd ) and all such places which they doe surround : when kings , or great ones out of avarice , pride , lust , ambition , or some other vice out-swell , or breake the bounds which god hath set , a d flood of woes and mischiefes they beget , wherein they drowne themselves and many more ; and then , too late , their dismall fates deplore . let kings and grandees then take speciall heede , how they their fined bounds breake , or exceede . 10. the sea below doth ever flow ebbe move , as e god himselfe doth steare it from above : so men on earth , their thoughts , words , acts should frame and guide , as f god above directs the same . 11. now waters ever stinke or putrifie whiles they within their g channels move , and lie : but once remov'd out of their proper place , or let lye still , they stinke , and lose their grace . thus men doe seldome rot in sinnes , lusts , vice whilst they their h honest calling , exercise and keepe within their compasse . but if they grow i idle , lazie , or begin to stray out of their fixed stations , in short space they rot and stinke , in sinnes to their disgrace . o then beware of sleepe and idlenesse which k rot and slay the soules they once possesse . 12. when i perceive the seas sweete flowing tyde upon the drie sands , shores to creepe , steale , glide by senselesse steps , untill it drowne them quite : it represents unto my thoughts , minde , sight , howsinnes and vices by l degrees , creepe , grow , on men , till they them drowne and overflow . o then let all , their first progresse withstand else they will them soone m drowne , as seas doe land : nay worse ; since flowing seas still ebbe againe , and leave the sands dry : sinnes still flow and gaine on men , and drowne them each day n more and more they know no ebbes , but flow and ne're give o're . 13. the ebbing sea which all its filth behinde leaves on the shore ; should put all men in minde how their ebbes , and afflictions should still make them all their filth of sinne quite to o forsake ; which being once cast up upon the shore , must p never be resumed by them more . 14. when i behold our females wash away with water , all blacke spots of inke , soote , clay , which on their faces fall by accident , i wonder much , and cannot but lament to see some spot their faces studiously with anticke patches of a sable dye ; should god himselfe their visage thus bespot they would repute it an uncomely blot a great dishonor , and use all their skill to cure , or hide such blacke spots , moles as ill : how dare they then use artificiall spots which they , if native , would repute for blots and deeme a blemish to their beauty , nay a sad ill omen ? may i not then say q these spots are not the spots of gods children which make them odious to god and good men , who love r no spots , since christ his blood out-shed to clense his chosen from all s spots and dread , wash off , renounce these satan spots , least he them satans spots adjudge , and you to be his marked vassals , not his owne washt traine sith such blacke spots upon your face remaine . to weare white linnen t spotted , is disgrace , what is it then to weare a spotted face , and that in gods owne presence ? certainely it cannot but be sinne or infamie . a spotlesse soule abhorres a v spotted face which where all 's cleane within , can have no place by christs owne verdict , so that all may feare inward uncleannesse where such y spots appeare ; which spring no doubt from * pride , lust , wantonnesse , or following great vaine persons antique dresse , the sea which hates spots , shall in judgement rise against all who with spots their fronts disguise . 15. the flowing seas , which seeme to kisse , embrace the shore in lovely sort , yet in short space recoile againe , and leave it naked , dry , and faster from than to it use to flye , paint out in lively sort before our eyes those hollow hearted friends unconstant guise who in the flood of mens prosperity can hugge , embrace , protest to live and die together with them , but as soone as they begin to ebbe , and their estates decay , forthwith z retire , and in post from them flye , leaving them naked in their misery . this is the common friendship , now adayes , wherein true friends deserve both love , crownes praise , who still sticke closest in a adversity and then draw nearest when all others flye . 16. few put to sea , or come a shore , but when it flowes , not ebbes , which character , that men delight to b swim still in prosperity and flowing streames , shunning adversity , with ebbes of fortune ; though the c schoole of grace and vertue , which in full seas scarce finde place : for as the flowing sea still runnes amaine towards the earth , and never turnes againe till ebbes recall it : so prosperities encreasing flood , mens hearts , minds , loves , carries still towards d earth and worldly things below drowning all graces , vertues that should grow within them ; till some crosse ebbes which befall them , their hearts , thoughts affections quite e recall from earth and worldly things , to things above turning the streame of their desires , hearts love to god and grace above , the port , but , end to which our thoughts , acts , motions should still tend . o f happy ebbes , which mount our soules on high and them translate from earth above the skie : were it not for these ebbes , few would arive at heavens blest port , to which they most men drive . 17. when t is full sea at one place , it is then low ebbe at others , it s just so with men : somes wealth , flood , greatnesse , others make poore , low . and these their ebbes , cause them to spring , rise , flow . t is never full sea at once in all climes , nor in all mens estates , which have their times to g ebbe and flow by turnes ; we cannot all be happie here ; when some rise , some must fall . yea , those who have the highest worldly flood , have oft with it the lowest ebbes of good : their floods of h worldly wealth , pompe , state , effect strange ebbes of grace , and make them god neglect . 18. the sea in calmes , and where no rockes , shelves lye , to crosse its course , runnes smooth without waves , cry ; but crost by winds , stormes , rockes , sands , instantly it swells , roares , fumes , and rageth furiously beyond all measure , caring not to split and breake it selfe ' gainst rockes that hinder it : thus many men who seeme milde , meek and sweete of nature , whiles they with no windes , rubbes meete which crosse their wills , designes , swell fome , i rage , fret , storme , and all rules of reason quite forget . oft in a moment , when crost in their will aymes , endes , lusts , causes , whether good or ill ; and like some furious , bedlams , voyd of wit , will in their fits of cholor rather split and wrecke themselves for ever , than not have their wills in all things , which they seeke or crave . this bedlam fury doth too oft undoe those it possesseth , if not lookt unto in time , and quite subdude , especially great men , or those who would be climbing high . let all them flye it : 't is mens shame to be as mad , rash , raging , as the sencelesse sea ; and to permit their stations to transport them past the bounds of reason , in this sort . 19. when i behold men with much toyle to row , and beate the seas oft-times when crosse winds blow , or tydes against them runne till they with paine their wished haven at the last obtaine . it mindes me how all christians while below in this worlds sea , k should dayly strive and row , against all winds , tydes , stormes , which crosse or drive them from heavens port , till they therein arrive in safety : which blest harbor none can gaine without much l labour , rowing ; sweat , and paine . 20. it s dangerous crossing of the seas at night ; when neither sunne , moone , starres yeeld any light . hence most ships in the night are cast away for want of light , when few are wreckt by day ; this worlds seas are most dangerous , specially in darkest nights , when no light from on high of saving grace or m knowledge doth appeare within mens soules , whereby their course to steare . needes must men perish then for want of light to shunne rockes , shelves , and guide their ships aright . we should then for this light of grace more pray and long , than * seamen in a storme for day . 21. the deepest seas run silent without noyse when as the shallow , roare , lift up their voyce ; with horrid rage and out-cry . so we see the deepest , wisest men most silent be , making least noyse or bragges , and * patiently vnder all stormes and crosses quiet lye . when shallow pates like * empty vessels make the greatest noyse , bragges , and most on them take ; and being crost , pincht with adversity , * roare , rage , storme , vex like bedlams furiously . to bragge , vaunt , rage , foame , chafe and over-prate , is a sure symptome of a shallow pate . 22. whiles that the sun-beames on the sea shine bright they make her shine so , that she bleares the sight and eyes of men , with those meere borrowed rayes which she reflects , and so to them conveyes : but let the sunne set , or a cloud it hide , her shining luster 's gone , and not espide ; when as the sun-shine of prosperity breakes out on this o worlds sea , it bleares the eye of carnall men , and makes her shine so bright that nought to them seemes halfe so cleare , or light , though all her lustre be but borrowed rayes , which p passe away , and in her make no stayes : as soone as clouds or crosses hide this sunne , her glory fades , and all her splendor's gone ; o dote not then upon her hired light , which if it lasts all day , still q sets at night . 23. the sea is liquid , and whiles men doe thinke to walkeupon it , downe they fall and r sinke ; unfaithfull friends are like ; whiles we rest , stay on them , we fall , sinke , and are cast away . try then before you trust ; and t rest on none who are meere flesh , but upon god alone : who v never failes , when false friends from us fall and true friends dye , or cannot helpe at all . 24. when we behold seas constantly to flow in spite of winds & stormes which on them blow , twice every day ; it minds us how each day we x twice , at least , to god should duely pray , maugre all winds , stormes , sports , workes , company , that would us hinder from this piety . a type whereof the y double sacrifice of old each day , did paint forth to our eyes : and as sea-waters alwayes joyntly flow , twice every day together , whence they grow more strong and great : so every family wherein the z practice of true piety or gifts of grace reside , should twice each day morning and evening , to god joyntly pray , as well as privately ; that so their teares , sighes , cryes might sound more loude , sweete , in gods eares , and a more prevaile with him ; o happy they who with pure hearts to god thus dayly pray . 25. when we espie ships driven quite besides their course and compasse , with stormes , winds , and tydes , in darkest nights , and tempests for to crosse , saile , passe in safety , without wrecke , bruise , losse , amidst unknowne most dangerous , rocks , shelves when all b hopes of safty faile in thoughts of men , sith diverse ships have there beene cast away though stear'd by skilfull pilots , at mid-day in calmes and fairest weather : we must thence conclude , and cry , gods secret c providence ( the best and onely pilot ) did direct their helme , and them from shipwrackes thus protect . and learne that humane skill , art , nought avayles unlesse god steares the rudder , guides the sailes . no matter then what ere the pilot be , if god us guide , we shall from wreckes be free . o let us d pray to him alwayes to steare our helmes , then we no rockes , wreckes , neede to feare , and shall saile safe , whiles others who relye upon their skill , not god , wrecke , split , drowne , dye : 26. when i behold sweete pleasant streames to fall into salt seas at last , which drowne them all . i thereby learne , how worldly jollity , and streames of sinfull pleasures e end onely in seas of brinish teares , in floods of griefe , and plunge men into f hell past all releefe . fly then these pleasant streames which ever end in saltest seas , and men post to hell send . 27. when marriners or passengers long lye waiting for wind , and opportunity to crosse the seas to those ports , townes , countries to which they bound are , they will in no wise let slip , but take the first good gale ; which lost may quite undoe , or put them to great cost . their wisedome should instruct all those who lye on earth below , for passage to their high and heav'nly country , never to omit one g gale of grace which blowes well towards it , but whiles life , time , and meanes of grace endure and breath upon them , to make heaven sure , and post on to it , with full sayles each day ; for feare they * lose their passage through delay . one gale of grace or opportunity neglected , may lose us eternity . gods h spirit , which blowes when and where it will must not be slighted , but observed still : it will not ever waite , nor i strive with men and once departed , returnes not agen . 28. sea waters in their channels , are but light ; under them all a childe may stand upright : but taken thence , they very pondrous prove , a pipe or two , no gyant can remove ; whole seas of vastest sinnes are very k light on carnall hearts , who never feele their weight : whereas to humbled soules , the smallest crimes are l heavier than the sea ten thousand times ; wherewith their soules , are burden'd , and opprest , more than if mountaines lay upon their brest . the reasons plaine ; in one , sinnes in its place ; but m out of it , in hearts renude by grace . try then thy state hereby : if sinnes weigh light in thy soules seales , thy case is ill , not right . 29. the sea is o full of waters , which there lye pil'd up in heapes , as in gods treasurie , or common store-house ; who doth thence disperce them to all places of the vniverse , where they are needfull : which in lively wise paints out most sweetely to our hearts and eyes , those inexhaust , vast , boundlesse p magazines of goodnesse , grace , with all those golden mines laid up in god and christ , who day by day with open hands q disperse , and give away these precious stores , to every living thing throughout the world , and to their homes them bring . how should the thought of their vast stores , feast , cheare our hungry soules , and banish all their feare ? sith seas shall r sooner faile of streames , and dry quite up , then these stores of the diety faile , or diminish , which still open stand all needfull things to yeeld us out of hand . 30. when i consider how the seas did stand and swim at first s above the highest land , till god confin'd them within bankes ; whence they if but permitted , would soone scape away , and in a moment drowne the world againe : me thinkes it points out to us very plaine the patience , mercy , and t abundant grace of our sweete god , who keepes them in their place , though v dayly urged by our sinnes , and crimes , to let them loose , to drowne us , sundry times . and then instructs us , him not to offend , who can at will whole seas against us send , ( yea troopes of x devils ) which would soone devoure us , if not held off by his mighty power . 31. when i in y scripture read , that god did found this world on seas and floods , ●s on its ground ; i finde the cause of this worlds z ficklenesse , and all the things that we therein possesse . for how can ought be stable , firme or stayd , that on unstable , floating seas is layd ? o then make nought that this world yeelds , your a stay , or treasure , sith it floates and swimmes away . 32. the sea is homogeniall , and each small drop in it , hath the nature of it all , in all respects ; and will not b mixe , nor close with strange or forraigne things , but them oppose : which should instruct all christians , to agree , yea in faith , word , and deede but c one to be , and not to hugge , love , like , but d shun all those who in faith , life , workes doe not with them close . 33. the sea retaines in every coast and place , her native colours , and sweete azure face . a checke and shame to that phantasticke crue which e paint , and chop old fashions still for new : and to those f changlings , who to serve the time can suite themselves to every sect , place , clime ; and whiles they thus g become all things to all , in truth are nothing , and the worst of all . 34. when angry h crosse seas meete and clash together they foame , rage , roare , yea raise stormes in faire weather and tosse , wrecke , or indanger all that saile or passe their race , and over them prevaile . when potent neighbour princes , strive , war , fight one with another , with great force and might , nought else but i bloody battels , tumults , cryes , stormes , perils to their subjects still arise , which wrecke , consume their fortunes , goods , lands , lives . and of all worldly blessings them deprives . o let us then be thankefull for our peace : and k pray that it may last , and still increase . 35. the sea and skies in colour both agree , when as in most things else they different be . it s then l ill judging by the meere out-side : those who thus doe , shall oft times erre and slide . 36. all springs and m rivers runne with chearefull speed into the ocean whence they first proceede : and should not we , with equall n chearefulnesse and speed , our courses to the grave addresse ? since we from o dust did spring at first , and shall by gods decree to dust and ashes fall ? ( how soone p he onely knowes : ) thrice happy we if for the grave we still prepared be : the onely harbour where we rest secure , from all those tempests , we did here endure . 36. nor neede we feare ; since we shall not remaine still in our graves , but thence q rise up againe : for , as the ebbing sea when it sinkes low , and seemes quite lost , and never like to flow ; yet in short space returnes , and springs a fresh as high as ever ; so our corps , and flesh , though turn'd to dust and rotted in the grave , a spring , and rich returne from thence shall have with great advantage ; rising up againe free from r corruption , sinne , ach , sicknesse , paine and imperfection , in such glorious plight , that sunne , moone , stars , shall not shine halfe so bright . why should we then once s dread death , or the grave , or t lose our soules , our goods , lives , limbes to save ? since our dead corps , v lost limbes shall rise againe in such surpassing glory ; and then x reigne ( joyn'd to our soules , and never more to dye , ) in perfect blisse , for all eternity ? instruct us lord to y live to thee by grace , whiles we here saile in this seas dangerous race : then are we z certaine when we end our dayes , that thou wilt us from grave , to heaven raise where we more blisse and glory shall receive than a tongues can utter , or our hearts conceive . lord , let these b meditations of mine heart , mine owne , and others soules to thee convert , and rap them into such sweete extasies that they e nought else but thee , may love and prise . the epilogue . if all who use , crosse , view the sea , would raise such meditations from it , to the praise of its creator , spending day by day some vacant time , and pious thoughts this way ; what floods and streames of grace ? what tydes of joy and a sweetest raptures ( able to destroy those sinnes , lusts , vices , which now taint , defame their very callings , and their persons b shame , would spring up in them ? what blest calmes c of peace amidst all winds and stormes ? what great increase of faith love , knowledge , zeale , and each sweete grace might thee enjoy , whiles they the ocean trace ? how might their soules d mount up above the skie when as their ships sinke and their bodies dye ? what change of heart and life would it effect in those , who now god , and their soules neglect ? what holy , pious saints might e sea-men be , if they the sea would thus divinely see ? o! as they love their soules , let me request them , and all others , as they would be blest , hence-forth at vacant times to lay aside all sins , lusts , vices , which their soules mis-guide ; ( with wordly workes , thoughts , cares ) and then addresse their hearts and mindes in sacred earnestnesse to pious f meditations , from the sight and nature of the sea , which will g delight their drooping hearts , their wicked lives amend , and lodge their soules in h heaven ere they end . if any want instructions to direct , or helpe them in this kinde , let them reflect on this rude christian-sea-card , which may guide them , till some better card thrust it aside ; by which if they their course shall henceforth steare , they neede no rockes , shelves , gulfes , stormes , wreckes to feare . finis . a christian paradise : or a divine posie , compiled of sundry flowers of meditation , gathered from the sweet and heavenly contemplation of the nature , fruites , and qualities of gardens . by william prynne , late exile and close prisoner in the isle of iersy . isaiah 61. 10. 11. i will greatly rejoyce in the lord , my soule shall be joyfull in my god , for he hath cloathed me with the garments of salvation , he hath covered me with the robe of righteousnesse : as a bridegroome decketh himselfe with ornaments , and as a bride adorneth her selfe with her jewels . for as the earth bringeth forth her bud , & as the garden causeth the things that are sowne in it to spring forth ; so the lord will cause righteousnesse and praise to spring forth before all the nations . cant. 5. 1. i am come into my garden my sister , my spouse ; i have gathered my myrrhe with my spice ; i have eaten my honey-combe with my honey , i have drunke my wine with my milke . o friends , drinke and be drunken with love , o beloved . isaiah 58. 11. and the lord shall guide thee continually , and satisfie thy soule in drought ; and make fat thy bones ; and thou shalt be like a watred garden , and like a spring of water , whose waters faile not . london printed by t. cotes , for michael sparke dwelling at the blue bible in greene arbor . 1641. to the worshipfull his ever honoured kinde friends , m rs douse , and m rs margaret carteret , daughters to sr philip carteret knight , lieutenant governor and bayliffe of the isle of jersy . sweetenesse and beauty , two chiefe qualities of gardens , shine forth in such radiant wise in you sweete m rs douse , faire margaret prime flowers of the house of carteret , that 't were ingratitude , nay injury for me in silence here to passe you by , and not inscribe this paradise to you , to whom it is in all respects most due . deigne then to owne this little testimonie of thankes , for all your love and courtesie to me an exil'd prisner , in jersy , who shall endeavour to be till i dye , your devoted friend and servant , william prynne . a chrisitan paradise . or a divine posie , composed of sundry flowers of meditation , gathered from the sweet and heavenly contemplation of the nature , fruites , and qualities of gardens . the preface . soare up my muse upon the eagles wings , above the clouds , and scrue up all thy strings unto their highest straines , with angels layes mens soules to ravish , and their hearts to raise from earth to heaven , with those sweetest notes which gardens tender to thy plodding thoughts . a theame of meditation , so divine , rich , pleasant , usefull , that no golden mine , no hony-combe may once with it compare ; lord feast our soules with its coelestiall fare , fruites , pleasures in such wise , that they may still loath this worlds cates , with all things that are ill , tasting no pleasure but in things above , the onely dainties which they ought to love . a briefe character of a garden . a garden is an earthly paradise , no mortall creatures , but gods owne devise , ( the a first who planted gardens , which began at the creation ; god then binding man , ( the b lord of all his workes ) to this sweete trade to keepe and dresse the garden he had made : this was mans first imployment ; so as he in this respect a gardner stil'd may be ; the first and best of trades ; which c adams tast of the forbidden fruite hath much debast , and with it gardens too , which thereby lost much of their pleasure , to our paine and cost . yet in this dolefull state of sinne , and vice ; they still remaine mans terrene d paradise ; yeelding not onely profit , but delight . foode , cates , salves , phisicke , pleasures to the sight , and other senses ; solacing the minde with sundry objects which it there may finde , it , and the body to refresh and cheare , when as they tired , vexed , grieved are . but this is nought to those soule-ravishing , sweete , heavenly meditations which doe spring from gardens , able to rap and inspire the coldest muse , with a coelestiall fire ; yea melt the flintiest heart , and it advance above the spheares in a delightfull trance ? these make an eden of each garden-plot , and here are fallen to my muses lot. meditations of the first kinde . 1. first then , a garden paints out to our eyes and hearts , its prime e inventor , god most wise ; whose peerelesse f wisedome , art , skill shine most bright in every tree , plant , herbe , flower which our sight beholds in gardens ; whose variety . in smell , taste , colour , forme , fruite , quality , and usefull vertues for all maladies , wounds , ulcers , aches , stripes , infirmities of man and beast , ( so many that mans art hath not as yet found out the thousand part from adams fall till now , ) at large descry gods matchlesse art and wisedome to each eye . view we the goodly colours , beauty , frame , embroidry , carving , fruites , leaves , rootes ( which shame and pose all artists ) with the joynts , and sweete proportion of those parts , which in them meete ; and we must needes confesse him g onely wise who these rare peeces did at first devise , without a patterne ; and doth dayly raise such worlds of goodly fabrickes to his praise . o let our hearts , words , workes , still celebrate his h boundlesse wisedome , who did these create . 2. that most transcendent beauty which we see with dayly admiration in each tree , plant , herbe , carnation , lilly , tulip , rose , with worlds of other flowers , which the nose affect with i pleasant smels , and beautifie the earth and gardens , more than starres the skie , shining with rarest colours of each kinde , so fresh , mixt , sorted , that they rap the minde into amazement ; sweetly manifest , in some darke measure , to each pious breast , gods most surpassing k beauty ; to whose l light the noone-day sunnes more darke than any night . why doe we then like doting fooles admire a comely face , necke , hand , bush , brave attire , or waxe proud of them ? ( as most doe , ) since grasse , trees , m lillies , flow'rs , in beauty farre surpasse the fairest kings queen's , ladies , whose hands , face and rich array , compar'd to these , are base . o! if we dote on beauty , let the rayes of n gods eternall glory , past all praise and comprehension , pierce , melt , rap , transport our soules with o love , & scorch them in such sort , that they may ever burne with its sweete flame , and deeme all beauty else not worth the name ; being imperfect , p fading every houre , not halfe so lovely , comely as a flower . 3. each plant , herbe , roote , grasse , flower which doth grow , in gardens , q gods almighty power forth show . since all the monarches , artists , men that live , with all their might , wit , skill , can never give life to existence to the smallest flower . much lesse an essence : o what little power is there in greatest kings ; who cannot make one grasse , herbe , plant , though nestors yeares they take to doe it ! o , what wondrous potency is there in god! whose r word did instantly create all creatures , herbes , trees , plants that grow , in gardens , orchards , woods , fields here below ? o let our minds , when we these creatures see , upon his s mighty power still fixed be : which as it t dayly makes the fairest trees , plants , herbes , and flowers , spring by sweete degrees out of the vilest dust ; can likewise raise us from the very grave , his power to praise . be then our v cases , crosses ne're so ill , take courage , god can mend them when he will ; and in due season make us spring againe , like withered plants , herbes , flowers , after raine . 4. gardens shew forth x gods goodnesse to mankinde , which he who seeth not in them , is quite blinde . for , doth not that great , sweete , variety of garden plants , fruites which delight the eye and other senses ; ease , helpe , and redresse all paines , wounds , sores , diseases that oppresse both man and beast ; yeelding them physick , food , salves , sauce , cates , cordialls , fumes , cloathes , all that 's good or usefull for them , plainely y manifest gods gracious bounty to each man and beast ? o what abundant service , z thankes , praise , love , are due from man unto his god above ? who hath thus stored gardens , fields , each place , with such great plenty of these gifts of grace ? o , let us blush that we serve , love , no more god , who hath blest us with this happie store . and hence conclude in our necessity , that this good god will a all our wants supply : he who our gardens doth with these things store , our bodies , soules , will feed , feast , fill much more . 5. a garden like a glasse , gods b providence reflects most clearely , to the dullest sense ; who for mans use and service in each clime , makes trees , plants , herbes , flowres , seedes c spring in due time , which are most usefull , fit to ease , heale , feede , and helpe those in the countries where they breed . and placed neare him great variety of herbes , salves , phisicke , for each malady , both easie , cheape and ready still at hand , if he their vertues did but understand . o what a tender d care hath god of man , thus to provide for each disease that can , or doth befall him , such cheape , ready cures ! o e praise him for this care which still endures . and sith that he our wealth doth so respect , let us f take heede , we never him neglect ; nor yet our selves , but thankefully g make use of what may to our health , or ease conduce . lord , when we walke in gardens to delight our mindes , or sences , let the sweetest sight of thee , and these thy attributes , which they present most clearely to us day by day ; rap up our soules into such extasies , that they nought else but thee ; may love or prise . meditations of the second ranke . moreover gardens lively represent christ to our eyes and mindes , with blest content . 1. for first , as gardens , yeeld all h rarities and pleasant objects to delight the eyes and other sences ; so all pleasant , sound soule-chearing i comforts , joyes in christ are found . our hearts to solace ; whence most sweetnesse springs when we taste nought but gall in other things : o blessed jesus such soule ravishing groves , streames of k sweetest cordialls from thee spring to cheare our drooping soules in all distresse , that did they once but l taste their lushiousnesse , and more than honey sweetnesse , they would be rapt and m inamor'd with nought else but thee . o let me feele how good , how sweete thou art . then thou alone shalt feast , fill , have mine heart . 2. againe , as fruitefull gardens bring sorth store of n herbes , receites , for every sickenesse , sore , wound , vlcer , ache that hapneth to mankinde . so in our o saviour christ , our soules may finde a soveraigne herbe , balme , salve for to appease helpe , heale , each sore , wound , ulcer , ach , disease that doth or can them any times annoy , grieve , paine , perplex , or threate them to destroy : are then our soules sicke , wounded , like to dye with any sinne , or deadly maladie ; o let us then p resort to christ with speede , for herbes , salves , physicke , all else that we neede ; whose q blood 's a royall balme , receipt to save all soules which from it helpe , health , phisicke crave . 3. gardens still yeeld a pleasant fragrant r smell , and rich perfumes ; christ doth them farre excell in his s sweete-smelling odors , which ascend into gods sacred nostrells , to amend perfume and sweeten , all those stinking , sowre , vnsavory prayers , which to god we powre , in christs sweete name ; whose horrid sent and stinke ( more loath-some than the vilest kennell , sinke , ) would else so much t offend his sacred nose that he both it , and his eares too would close against them ; yea v detest , both them and us ; where now these odors make them gracious , farre x sweeter than the richest sent that can be found out , to delight the nose of man. and as christs fragrant perfumes farre excell the sweetest incense , in his fathers smell , so doe they likewise in the sent of those whom he hath chosen ; to whose sacred nose the fragrant'st odors matcht with y christs are stinke and more unsavory than the foulest sinke : sweete jesus let thy pleasant perfumes move , and ravish all our soules , with thy sweete love. 4. gardens have pleasant z fountaines , where we may our bodies bathe , and wash their filth away , yea quench our thirst , our heates coole , and revive those trees , herbes , plants that fade , and make them thrive . christ hath a pleasant a fountaine , spring , or well of sweete and living waters , that excell all others , springing in him , where we may bathe , coole , refresh our soules , and wash away the filth of all our sinnes ; and eke revive our withering graces , and them cause to thrive . lord ever ba the our soules in this blest spring , which will both health , joy , safty to them bring . 5. most pleasant b hearbes , rootes , fruites in gardens grow , to feede and feast mens pallats : such fruites flow , and spring from christ , our soules to fat , c feast , cheare , as farre surpasse all cates that gardens beare ; no honey , marrow , manna may compare with his rare sweete-meates , and coelestiall fare . o come and d taste how sweete christs dainties be , then will we long to feast with none but he. 6. gardens are fraught with arbors , trees , whose e shade cooles and repels heate , stormes which would invade , and scorch us sore : christ hath a f shade most sweete against all scalding heates , all stormes we meete , yea from his fathers burning wrath and rage , which none but he can quench , coole , or asswage : o then in all such scorching flames still fly to christs sweete shade , for ease and remedy . 7. gardens are full of g beauty and delight and so is christ in all his chosen's sight ; none halfe so h comely , lovely , faire as he , in whom we nought but comelinesse can see . o let his beauty i kindle such a fire in all our soule , as never shall expire ; and may consume all flames of lustfull love , wedding us onely unto christ above . 8. gardens are ever rich and fruitefull ground ; all usefull herbes , k trees , fruites in them abound ; christ is the l best , prime peece of all man-kind , in whom alone all good things we may finde at any season , in such copious store , as will suffice mankinde for evermore . o then m resort to him for every thing we want , in whom all good things grow and spring . 9. the seedes , plants , rootes which we would have to grow . in gardens , we n there bury , set , or sow : so christ that he might grow and fructifie , o within a p garden did intombed lye , where q springing up from death to life againe , he fild the q world with his increased traine ; which iury onely did confine before , but now the world , which scarce conteines his store . 10. christ , here on earth did gardens highly grace r resorting oft unto them , in which place he was betray'd , entomb'd , rais'd up , and then first there appear'd to mary magdalen . each garden then we see , should still present christ to our sight , minds , thoughts , with sweete content ; wherein with eyes of faith , we may behold christ walking with us , as he s walkt of old with his disciples , to instruct , joy , cheare , our blind , sad hearts , and banish all their feare : here may we view false t judas , him betray , with fained kisses ; and thence lead away with bands of catch-poles , arm'd with , swords , bills , staves ; to teach us to beware such flattering knaves , who are most treacherous when they seeme most kind : and that a judas we shall ever finde amidst christs choyce apostles ; who for gaine will both betray christ , and his chosen traine , and them in their sweete gardens trap , surprise , where they no danger saw , nor could devise : here , may we eye v christ lying in his tombe to sweeten death , and all our graves perfume . here may we see him x rise up the third day to conquer death , and take his sting away , leading him captive in triumphant wise that we might learne his terrors to despise , and never dread this y vanquisht enemie , who kills us once to live eternally . here may we view our bodies , by z death slaine and turn'd to dust , by christ rais'd up againe in glorious state , to live in endlesse joy above deathes reach , and all them can annoy . here may we finde our saviour still appeare from day to day , our drooping hearts to cheare , in each roote , seede , plant , herbe , which shall arise out of the earth ; which a shewes him to our eyes ; what neede of popish pictures then to bring christ to our eyes , minds , thoughts ? sith every thing , plant , herbe that in our gardens sprouts , lives , growes , his life , death , rising , farre more clearely shewes ? b away then with these cursed idolls ; we christ no where else will ever seeke , view , see but in his c word , workes , sacraments , wherein we onely can behold him , without sinne ; and when we long him , or his acts to eye , if bibles faile , each garden will descry them to us , in more sweete and lively wise , than all the pictures papists can devise . blessed lord jesus when we ever walke within a garden , let us with thee talke , in such sweete contemplations , and delight our soules , eyes , senses with thy blessed sight , which every garden tree , plant , herbe , flower , grasse , reflects more clearely than a christall glasse : then shall each garden which we view or see , a blessed second d eden to us be . meditations of the third classe . a garden is a map of paradise , the plot , e from whence all gardens took their rise . compar'd , they suite , and make an harmony , which cheares our soules with its sweete melody . 1. for first , as god did f eden plant , decke , fill with choycest trees , herbes , fruits ; so men doe still their g gardens with these dayly decke , store , grace , and more enrich , than any other place . 2. eden was full of g pleasure and delight of goodly trees , flow'rs , fruites to please the sight , and pallate : so are h gardens , where we finde most pleasant objects both for eye , mouth , minde . 3. eden was very i fruitfull : gardens are the k fertil'st plots , and most fruites ever beare . 4. eden was seated close by l rivers sides , and watred with their christall streames and tides ; thus are most m gardens seated , that they may become more fruitfull , pleasant , greene , fresh , gay . 5. eden was kept and drest by n adam , who was bound by god this taske to undergoe . and who but o men , doe yet still keepe and dresse those pleasant gardens which we here possesse ? beasts , horses , oxen , helpe to till our ground , fit to dresse gardens , onely men are found . hence may we learne that god p hates idlenesse in all estates , who ought still to addresse themselves to some good honest worke , art , trade , sith adams q set to worke as soone as made ; though the sole monarch of the world , and all the creatures in it ; which before the fall were at his meere command , and did afford him all he needed , r of their owne accord . 6. god had no sooner adam made , but he him s plac'd in eden , happie there to be , as in the choycest , fruitefulst , pleasant'st plot this lower world could unto him alot . all take delight in t gardens to reside , the onely edens where they would abide : whence all who have but one small piece or plot , of earth , will to a v garden it alot . 7. man entred x into eden voyd of sinne ; o let us thinke of this , when we begin our garden doores to enter , that we may avoyd all sinne , which y mankinde first did slay ; and dayly strive to be as innocent as adam , when he into eden went. 8. the tree of knowledge ( which did typifie christ , or his sacred word to adams eye , ) in z midst of eden stood : thus each plant , tree which we in midst of gardens chance to see , christ and his sacred word in lively wise present , shew , point out to our mindes and eyes . 9. eden a a serpent had which did betray first eve , then adam , and them cast away by his temptations , their credulity . no wonder then if we sometimes espie not onely weedes , but serpents , adders , snakes , toades , & such vermin ( whose meere aspect makes most men to tremble ) in our garden-plots , to make us feare that b serpent , which besots , betrayes , and stings us still through pleasures , vice . as he did adam in old pardise : o let us then in no place rest secure ; sith he in eden did man first allure . much lesse in pleasant c gardens , where he still tempts men and women oft times unto ill : 10. the d first and mother sinne , from whence all vice sinnes , mischiefes spring , was hatcht in paradise : here father adam caught that breake-necke fall , which in a moment quite undid us all . o let our gardens put us still in minde of this great sinne , whose reliques we still finde remaining in us : and let every weede we see in gardens , cause us to take heede that no one sinne within us ever spring , to worke our ruine , or our soules to sting . 11. man had no sooner sinned , but god e cast him out of eden , and then layd it waste ; cursing the earth with thornes , weeds , barrennesse for his offence , which he before did blesse : when then our gardens , weedie , barren grow thinke of the cause from whence these evills flow , ( our sinne ; gods curse : ) and when we enter in , or issue out of gardens , let that sinne which moved god man-kind first to exclude . from edens blisse , with teares be of us rude . we cannot over-ponder or lament that sinne which man out of his eden sent . and learne from hence , that none gaine ought by vice , or f sinne , at last , but losse of paradise . 12. man banish't eden for his wilfull sinne , was ever after g barr'd from entring in againe , by a bright sword with fiery flame which turned every way to guard the same . the hedges , pales , walls , doores , that close and fence our gardens , to keepe men and beasts from thence , should ever mind us of this sword , that vice , which thrust and kept man out of paradise : and teach us with all care , paines , industry , to strive to enter h eden that 's on high . since we are thus excluded this below , the very place whereof none this day know ; 13. mans losse in edens garden , might affright us all , and dampe the joy , mirth , and delight , which gardens yeeld ; yea had not christ repaird , what man there lost , we should have quite despaird . but now take courage and no more complaine ; christ in a garden hath restor'd againe what adam therein lost ; that wee might all be there repair'd , where first we caught our fall : which that i may with sweeter fruit declare , i 'le christ with adam ; place with place compare . 1. adam at first in eden was i betraid , and trap't by those snares which the serpent layd . christ in a garden was betraid , and snar'd by judas , k and those troops which hee prepar'd . 2. adam in eden l caught that break-necke fall which in a moment did undoe us all : christ in a m garden tooke his lowest fall into the grave , which rais'd and made us all . 3. adam there fell in n state of innocence , and wreckt us all , by this his prime offence : christ in o a garden fell , though free from fault , to make us guiltlesse , and our state exalt . 4. adam p by sinne , christ q for sinnes onely fell : hee for his owne ; christ , for those in us dwell . 5. adam fell r flat , but could not rise againe : christ fell ſ but rose , nought could him downe detaine . 6. his fall himselfe , with all t his race downe threw : christs fall him rais'd , with all his chosen crue . 7. he in a v garden fell ; there christ arose to save man there , where hee himselfe did lose . 8. adam there falling , did x corruption bring vnto himselfe , and all who from him spring : christ dead and buried here , did y never see corruption , and all his did from it free . 9. hee fell in eden z by the tree of life of which hee ate , allured by his wife : which tree ( that in the a midst of eden grew ) instead of giving life b him and us slew . wee by our c eating of this blessed tree of life , christ jesus , are thereby made free from death and hell , who planted was , and lay d entomb'd amidst a garden , e death to slay : 10. adam was f thrust from eden to his losse : christ from a g garden lead was to his crosse . 11. he h banisht eden , could returne no more , christ all his chosen thither to restore , dragg'd i from a garden , was brought backe againe and there entomb'd , as soone as he was slaine . 12. in eden k death against man first prevail'd : death in a l garden was by christ first quail'd : here he arose againe from death : and then appear'd there first to mary magdalen . winning the field of deaths , sinnes , devils host , in that same place where adam first it lost : and there triumphed over all this sect , where they their trophies did at first erect . needs must our gardens then be very sweet , and pleasant , where these acts of christ all meet : which rightly pondred by us , in a trice , would change each garden to a paradise , and make us see , that we by christ gaine more in gardens now , than adam lost before . sweet jesus when a garden we espie rap thou our soules into an extasie . with these , or such like pious thoughts ; that we an eden in each garden-plot may see ; and feele a blessed heaven still to grow , within our soules , whiles we are here below . meditations of the fourth classe . againe ; mee thinks a garden gods blest word doth well resemble , and therewith accord . 1. for first as m gardens yeeld most fragrant smels , so gods deare word in n sweetnesse farre excels : it s rich perfumes , and odours still entice his saints to o love it , in most ardent wise . o let our p houses , words , thoughts , acts , lives , smell of it's sweete odors , which all else excell . 2. q gardens yeeld store of pleasant fruits , rootes , cates , herbes , sallads , cordials , fit for all estates , to feed , feast , please their pallats , and to cheare their drooping hearts , opprest with paine , griefe , feare . gods blessed word is stor'd with r promises , which feed , feast , cheare , the hearts of all degrees : and are more pleasant , cordiall , sweete , and deare to drooping soules , than all this worlds best cheare . o let us daily solace , fat , feast , fill , our soules with these blest cates , & cheare them still . 3. as gardens so the scriptures yeeld great store , of ſ salves , and good receits for every sore , wound , sicknesse , griefe , which mens soules can affect , no hope of health , for those who them neglect . o let us prise these balmes , which soules can cure , if they be heal'd the bodies safe and sure . 4. gardens are full of all t variety of flowers , herbes , fruits which delight the eye . and bring most sweete refreshment and content , to such as are to meditation bent , yea all of all sorts : so gods sacred word to all of all rankes , can and doth afford a copious store , and sweete variety of u great and pretious promises , which lye dispersed in it , to refresh , joy , ease all sad dejected soules , and them appease . o with what pleasure , joy , and blest delight , may tyred drooping soules , both day and night walke in the midst of this sweete paradise , where all refreshing comforts grow and rise ? let these be still our x study , night and day , which all our griefes , feares , sins will chase away . 5. all y gardens sweet refreshment still afford to tyred bodies , spirits : so gods word to z weary soules opprest with sinne , and spent with griefe , yeelds sweete refreshment and content : here may they find blest rest , repose , and ease , when nought else can them comfort or appease . o let our soules for ever dwell and rest in its refreshing shade , which makes them blest . 6. gardens a inclosed are , gods word is so , within his b churches pale : there must we goe to seeke and find it ; sith the church doth keepe , and shew the scriptures to christs chosen sheep ; but not confirme or give authority to them , who doe c her judge , surport , and try . 7. gardens are d common both to rich and poore , to all of all sorts : so the scriptures doore is shut to none , but open stands to e all degrees of men : to rich , poore , great , and small . yea f pooremen ( most part ) have a greater share in this rich garden , than the great'st that are . 8. gardens are fruitfull , and make all things g grow , that men in season in them plant , or sow : gods word is fertile too , and h makes men spring , grow , thrive in grace , and much fruit forth to bring . 9. gardens most sweetly picture to our eyes minds , thoughts , god , christ , and man in lively-wise : thus doe the i scriptures too , in farre more bright and perfect colours paint them to our sight . he who would these exactly know and see , must on the scriptures alwaies looking be . 10. gardens are full of objects , whence we may sweet k contemplations raise from day to day , to make us better , and translate our love from earth to heaven , and the l things above : so are the scriptures . o thrice happy they who m meditate still in them night and day , to mend their lives , hearts , soules , and elevate them from an earthly , to an heavenly state . all other n studies , o matcht with these , are base , and leave the soule but in a damned case . onely the scriptures make us truly blest , and guide our soules unto eternall rest . 11. lord let us daily more and more discry the sacred scriptures worth and dignity ; our soules to cheare , feast , ravish with their love , that wee our words , thoughts acts may guide and move , as they direct , and let each gardens sight present them to our thoughts with sweet delight . that while we view this leafe of natures booke , we may more clearly into gods booke looke ; p the one whereof gives to the other light : and both conjoyn'd , will yeeld more sweet delight . meditations of the fifth sort. againe , in gardens we may view and find a lively map and picture of mankind ; and day by day both in them read and see the story of our selves , and what we bee . 1. for first those q seeds , which we in gardens saw : and bury in their wombes that they may grow , and spring up thence : present unto our eyes that r humane seede , from which we all arise , and sprout : at first sowne , planted in the wombe , and there inter'd , as in a garden tombe , till it be quickned formed and made fit to come into the world , and breake from it . 2. each seed , root , plant we see in gardens spring , and peepe out of the earth , doth sweetly bring unto our mindes , and shadowes to our eyes mans birth into this world , in lively-wise : who s breakes , and creepes out from his mothers wombe , like seede out of the earth , that he may come into this wretched world , whose misery as soone as borne , still makes him weepe and cry . 3. the weake young tender blades , and sprouts that grow , up first from seeds , rootes , plants , doe lively , shew unto our eyes and thoughts , mans infancie who t cannot stand or goe , but crawle and lye vpon the ground , like blades , grasse , sprigs new thrust out of the earth , which leane , lie on the dust . 4. their further growth in strength , height , breadth , each day ; mans * daily growth in all these , well display ; untill his youth out-grows his infancie , by senselesse steps , and make him sprout up high . 5. their progresse till they blossome and forth bring gay , goodly , lovely , sweet flowers in the spring , and summer season , aptly typifie our fresh , sweet * flowring youth , which in each eye makes us as comely , lovely , fresh , and gay , as garden-trees , flowres in the month of may ; though still as u fading as the tendrest flowre , oft cropt and withered in lesse than one houre . 6. their next succeeding fruits and seeds , expresse our riper yeares , and age of fruitfulnesse ; * fit for imployment , and the practicke part of any science , calling , trade , skill , art , or publicke office in the church , or state : for which our youth 's too soone , our age too late . 7. their full ripe leaves , fruits seeds , which bend , and * fall vnto the earth at last ; may mind us all of mans old age , which will him x bow , then cast , or bring quite downe unto the y dust at last , from whence hee sprung , and useth to z decay his strength , teeth , senses , parts , which fall away as leaves , seeds , fruits in autumne : and him make like withered stalkes , which leaves , seedes , fruits forsake ; before his aged shriv'led body dyes , whilst it weake , bed-rid , senselesse , halfe-dead lyes . 8. the * falling of their withred stalks , trunkes , boughs , unto the earth at last ; most lively shewes , that our a old age , it selfe will kill us all at last , and make us dead to earth to fall , though neere so healthy , wealthy , mighty , strong : and that , if nought else kill us , b living long will doe it : a disease which none can cure : if others scape , old men to dye are sure . 9. the buring of these old stalkes , leaves againe , when falne downe on the earth , shewes forth most plaine , before our eyes , our funerals , when we quite dead and withered , shall c interred be , and shut close prisoners in our mother d earths darke wombe , from whence at first we had our births . 10. their rotting there , and turning into dust ; instructs us how the grave shall rot and rust our corps , and turne them into e dust at last , sith god such sentence hath against them past . 11. the seedes which drop into the earth , and there f rot for a time , but yet againe appeare , and spring afresh , more glorious than before , and by their rising much increase their store : demonstrate to us in most pregnant wise , how our dead rotten corps againe shall rise out of the dust , and graves wherein they lye , in greater vigour , glory , dignity . then ever they enjoy'd ; and gaine farre more by rising , than by death they lost before . o let this arme us against all the feare of death or grave , and still us joy and cheare . 12. when wee behold some g tender bud or blade , nipt with the frost , winds , stormes , to fall and fade so soone as shot forth : wee may learne thereby how men oft times even in their h infancie as soone as borne , yea sometimes in the wombe are nipt and cropt by death , and to their tombe depart from hence so soone , so suddainly , as if they were borne onely for to dye . let younglings then , as well as old prepare for death , from which i none un-exempted are . 13. when as we view the k bravest , fairest flowers cropt , blasted , withred , vanisht in few houres : we may therefrom contemplate , how that wee by suddaine death oft blasted , withred be , cropt off , consumed in few minutes space , even in the flowre , prime , pride , choyce , vigour , grace of all our dayes , when l death from us did seeme the farthest off , and we did not once dreame of its approach . a truth we daily see , which should teach youth , for death prepard to be . 14 , the ripe fruits , seedes which wee in gardens view , pluckt off , and gathered ; clearly to us shew how m men of ripe yeares , are most commonly , pul'd off by death , and so should looke to dye , at least as soone as ripe , if not before , sith then they stand neere unto grim deaths doore , whom if he spare to pull or shake downe , they will of themselves in short space fall away , and drop into his mouth . let then all such stand n still prepar'd for death , who doth them touch . 15. each seed , fruits , leafe , flowre , blossome we see fall , fade , rot within our gardens o shew how all mankinde must fade , fall , rot , and dye like these each in his time , and perish by degrees ; and that no age , sexe , calling , state is free from death , to which they ever subject be : and so should teach all to p account each day their last , wherein they looke to passe away . 16. each garden in the yeares foure seasons paints forth to our eyes , and us full well acquaints with mans foure ages , which doe comprehend the whole race of his life , untill it end . in q spring time they depaint our infancie , and younger yeares : in summer they descry our youthfull flowring age . in autumne they our riper yeares , and drooping age display ; in r winter when they shriveled , naked are , and all amort , decayd : they then declare our old decrepid , withred , dying yeares , when , all within us , dead , nought fresh appeares , wee can no time then in our gardens be , but wee our selves may there read , know , view , see , by contemplation , in more compleat wise than in all pictures painters can devise . o let us view our selves in this bright glasse each day , and ſ see there how our ages passe , and slit away , untill wee wither , dye ; to t mind us still of our mortality : 17. besides , by meditation we may hence behold , mind , know our state of innocence before our fall : since god did u adam place in edens garden , in a state of grace , and innocence , it both to keepe and dresse , where he not long enjoy'd this happinesse . 18. yea , in our gardens we may read and eye our fall and state of sinne and misery , sith we in x edens garden caught that fall through adams sinne , which did undoe us all , and y plunge us into such a woefull state of sinne , and vice , as makes god us to hate ; and daily z spurres us unto all excesse of horrid sinnes , and monstrous wickednesse ; which a cast us headlong into hell , and make vs nought but fuell for that fiery lake , a dismall state indeed , whose thought should rent our stony hearts , and cause them to relent . 19. but not dispaire , sith in this very place christ hath restored us to a state of grace , of which it minds us , all sad hearts to cheare , and us from our collapsed state helpe reare . for as christ in a b garden was betrayd , and dead , there in a new sepulcher laid , so did he there from death rise up againe , and thereby rais'd up all his chosen traine , from their lost , lapsed , to a blessed state of grace and glory . o then celebrate , and ever blesse , praise , love , serve christ , who thus hath rais'd , redeem'd , restor'd , exalted us : and let each garden put us still in mind of these three states belonging to mankind , without whose perfect knowledge , view , and sight , we cannot know god , nor our selves aright . 20. each weed which wee in gardens see to grow , our sinfull state , and seedes of vice us shew , both from c mans fall in eden first did spring , and sighs , d groanes , teares , should from our hard hearts wring , 21. we see the fattest garden ground still breeds the largest , rankest bryers , * nettles , weedes : so greatest sinnes , crimes , vices usually , in men of greatest parts , wit , dignity , and in the richest persons , natures grow , not in the vulgar meaner sort below . the pregnant wits , best natures voyd of grace , are greatest sinnes , crimes , vices common place . o trust not then to e nature , parts or wit , which if true grace controll not , are but fit to breed those rankest weedes , which overgrow them in short space , and worke their overthrow . 22. that f fruitfulnesse and great variety of good and usefull fruits , plants , herbes we eye in gardens : minds us of that g fruitfulnesse , those usefull vertues , graces they expresse , which should still grow , and flourish in mankind , in whom , alas , we them most rarely find . what ? shall our gardens , fruitfull , usefull be , stor'd with all good fruits , herbes , rootes ? and yet wee be barren , fruitlesse , void of vertue , grace , and nought but lust , vice , weeds in us have place ? o shame ! o sinne ! let gardens teach us then , now to prove fertile , good and gracious men . 23. each gardens h glorious lustre in the spring , and summer time : sets forth mens i flourishing , gay , prosperous worldly state , which carnall eyes , and hearts , most part , doe over love and prize , without good reason , sith k within one howre it oft-times fades , and withers like a flowre . how many see wee great , rich , in good plight , at morning ; base , poore , wretched , dead , ere night ? in thrones to day , adorned with a crowne ; in chaines ere morning , slaine , or quite put downe ? all times and stories seale this truth ; be wise then now , and learn this worlds pompe to despise . 24. the suddaine blasts and winters which befall our gardens , and l decay or strip of all their lustre , beauty , flowers , fruits , represent unto our eyes and minds ; that discontent , diseases , crosses , losses , which oft blast decay , consume , dry up , spoyle , and lay wast mens bodies , fortunes , states , and in short space leave them weake , m naked , in most wretched case . a truth we daily see . let none then blesse himselfe , or trust in worldly happinesse , which every crosse , storme , sicknesse will decay ; and when our winter comes will fade away . 25. the garden flowers wee see , each yeare to dye and n last not many months : o the brevity of mans fraile , life , demonstrates to our sight in lively sort , and should each day and night , fit , and p prepare us for our dying day , and all vaine thoughts of long life chase away . hence holy men did place their q tombes of old , within their garden , where they did behold so many pictures of mortality , from day to day , and sommons still to dye ; for feare their garden pleasures and delights , should chace away death from their thoughts or sights . and should instruct us in the r midst of all our pleasures , pastimes death to mind to call . but chiefly when we in our gardens walke , where we still view him in each leafe , flowre , stalke , that fades , falls , withers . so that we are blind , yea sottish , if we there death doe not mind . 26. the new fresh garden flowers , ſ herbes , plants wee see spring up in place of those that withred be , from their seedes , rootes ; most sweetly to us shew , the new t successions in mankind , which grow , out of the seed and loynes of those who dye , whose vacant places they fill and supply . 27. when wee behold those garden flowers , herbes , trees , which seem'd quite dead in winter , by degrees when spring-time comes , u revive , sprout up on high , and flourish more than they did formerly : it sweetly shewes , minds , learnes us , when as wee with sicknesse , crosses , losses , withred be , and all amort , x that if with patience , faith , prayer , hope and stedfast confidence we waite on god , we shall revive , grow , spring , in his due time , and gaine a flourishing , farre better state , than we enjoyd before ; as job with others have done heretofore . be then our crosses , cases what they will , past hope past helpe in carnall eyes : yet y still , let us with chearfull , joyfull hearts relye , and wait on god for helpe ; who certainly will in best time , our winter season end , and us a joyfull spring and summer send : wherein we shall revive , grow , flourish more , and happier be than ever heretofore god , who our fields and gardens makes to spring , will much more cause us to z sprout , grow , shout , sing : which well digested , would us cheare and joy amidst all crosses , which could us annoy : yea banish all our a feare of death or grave , from which we shall a b resurrection have to endlesse glory , which each gardens spring , unto our minds and eyes , with joy shall bring . 28. the diverse sorts of herbes , flowers , plants , rootes , trees , of different natures , qualities , degrees , we see grow in our garden , without jarre , or discord , close together , or not farre asunder : to us aptly represent , what sweet c agreement , concord , love , consent there ought to be 'twixt men , although they be of different natures , callings , minds , degree , when planted in one country , city , place , church , houshold , or dis-joyn'd some little space . and checkes all d proud , malignant , turbulent , and greedy men , who are to discord bent ; and never rest content with what they have , but others e lands , goods , places , seeke and crave , enduring none to live in quietnesse neare them , that they alone might all possesse . 5. when as wee see weeds gardens overgrow , deface , kill herbes , flowers , fruits that in them blow , through meere neglect , and want of weeding ; wee as in a map or glasse , may thereby see , how weeds of f sinne , lust , vice men over-grow , disgrace , deturpate , kill , and overthrow , for want of timely weeding : and deface , choake all their parts , wits , vertues , gifts of grace : and so should teach us with all care to weed them out , as fast as they within us breed : which , if neglected will in short time gaine such roote , that they will in us still * remaine , vntill they over-runne , kill , quite decay our vertues , parts , and cast our soules away . 30. as gardens are the g richest , pleasantest prime parts of all the earth : so h mans the best , chiefe , primate , lord of all gods workes : which high advancement and surpassing dignity , should make him i thankefull , and strive to excell all else in goodnesse , graces , living well ; there being nought so k loathsome , vile or base as men devoyd of goodnesse , vertue , grace ; the vilest toades , or creatures we behold are better than such men ten thousand-fold . for shame then let our graces , lives , expresse , grace , crowne that state of honor , we possesse . 31. the care men have to l fence , weed , dung , prune , dresse , those gardens , orchards which they here possesse to make them fruitfull , pleasant : should excite us all with greater care , paines and delight , our soules to fence m weed , water , dung , prune , dresse , that they in fruits of grace , and pleasantnesse , may more abound ; it being to no end those , not our selves , to fence , soyle , dresse , & mend . 32. when we behold small gardens fraught with store of rarest flowres , herbes , fruits , and yeelding more of these than greatest gardens , commonly made more for pleasure , than commodity : we may contemplate , how some men of small and little stature , oft excell the tall , great , vastest , men of bulke , in gifts , wit , parts , true valour , learning , wisedome , skill in arts : and how n mean men for birth , state , fortune , place oft times transcend in wisedome , parts , arts , grace in rarest gifts , and vertues of each kind the greatest nobles , peeres , in whom we find too oft more shew than substance , lesse within than in a russet coat , or courser skinne : it is not greatnesse , honour , wealth , place then that make us fruitfull , good , or better men than others : but our goodnesse , vertue , grace , and fruitfull lives , without which all are o base what ever he their births , states , dignities by them , not these , god will them p judge and prise , the poorest men adorn'd with them q excell the greatest kings in whom they do not dwell . 33. lord , make each garden , i shall henceforth see , a christall looking-glasse , and booke to mee , wherein i may mine owne mortality and humane state so clearly view , descry , read , and contemplate , as each day to mend my sinfull life , and fit mee for my end ; still walking worthy of that humane state wherein thou mad'st mee , till thou shalt translate mee to a better in the heavens high , where i with thee shall live eternally . meditations of the sixth ranke . once more , a garden paints forth to our view , the state of gods church , and his chosen crue . 1. for first , as gardens are r choyce plots cull'd out from other common grounds that lye about , and sequestred from them for speciall use : so god his church and saints doth call , and chuse , then set apart from others , ſ of meere grace , for speciall use , and his owne dwelling place . 2. gardens t enclosed are with walls , pales , bounds , hedges , dikes , and more fenc'd than other grounds : so god his church and chosen doth u enclose , and fence with walls , pales , dikes against all foes , boares , beasts that would annoy , or roote them out , and none so safe as they are fenc'd about . 3. gardens are often x digg'd to kill their weedes ; and them to plant , sow with good fruits , rootes , seedes of all sorts , which else would not there spring , grow : so gods elect , and church , whiles here below are oft times digg'd and y plough'd up sundry waies by foes , and crosses which god on them layes , their weedes of sinne , vice , error for to kill , and them with all good plants , rootes , fruits to fill ; plant , sow , of which they were z uncapable , vntill digg'd up , and made gods arable . o let us never murmur , nor complaine when god thus digs or ploughs us for our a gain , our sins to root up , and in us to plant instead of them , all graces which wee want . 4. b gardens are dung'd , drest , kept with speciall care to make them fertile , and more fruits to beare : gods church and chosen are still dung'd , soyld , fed , with his sweet c word , and sacramentall bread , and daily d drest , kept with great cost , care , toyle , to make them usefull , fruitfull , fat , rich soyle , by sacred gardners ; else no e one good thing , no fruits of grace would in them grow or spring . o let us answer gods great cost , paines , care ! if after these we barren , fruitlesse are , it will be fatall ; f god in wrath will haste to roote us up , and lay us ever waste : 5. no choyce seedes , roots , plants , herbes in gardens grow , vnlesse men them there first g plant , set , or sow , when h weeds , grasse , herbes , plants , that are common , there spring up and grow without our cost , paines , care : no choice rare plants , rootes fruits of saving grace will spring or grow , in any church , saint , place , vnlesse god first them i plant , sow cherish there , when all by nature weeds , and ill fruits beare , and common morrall vertues ; which are found in very pagans , heathens , common ground . lord plant and store our soules with grace , that we may sweet and fruitfull gardens be to thee . 6. gardens are fruitfull k making that to grow with great increase , which men within them sow : gods church and chosen l fertile are , the seed sowne in their hearts , a large increase doth breede , though more in some than others : happy wee if such a large increase god in us see . 7. no garden soyle so good , but that it m breeds , and of its owne accord , brings forth some weeds , which not pluckt up with care would overflow , and quickly kill the fruits that in it grow : the best , the purest n churches , saints that be from weeds of sinne , vice , errors are not free , which do and will still in them daily grow vp of themselves , whiles they are here below . and not o pul'd up , kept downe with daily care , much paines , would soone hide , kill , choake all their rare resplendent vertues , graces : o then still be rooting up these weedes that be so ill . 8. p weeds in a garden are a loathsome thing ; and though we cannot hinder them to spring up there , yet still wee roote them up with speed , and not permit them there to grow roote , seed : weeds of corruption , error , sinne that rise vp in the church , or saints , to gods pure eyes , ( and their owne too ) are a vile q horrid sight , which though they cannot shunne , yet still they r fight against them , never suffering them to dwell , roote , breed within them , but with care expell , and kepe them under , that they never raigne within them , though their reliques there remaine : that church , man then is but in evill plight , which doth not thus against sinne dayly fight ; which should by farre more loathsome to us be , than all the weedes we in our gardens see . 9. as gardens , so gods church , saints ſ stored are with all the fruits , herbes , plants , of grace most rare , rich , usefull : here alone we may view , find all graces , vertues , of what ever kind ; whose shining luster and variety , make them most lovely in each sacred eye . 10. gardens are very t pleasant , sweet in smell , alluring men in them to walke , live , dwell , gods church and chosen saints are like : no place or company to all indu'd with grace is halfe u so pleasant , lovely sweet as they : wherein , wherewith they long to be , dwell , stay for ever , and x would rather porters bee within gods house , than men of best degree , or kings without it : finding more content and sweetnesse in one day or houre well spent within it , than in thousand yeares , weekes , dayes , past else where in the pleasant'st feasts , maskes , playes . those who in gods church , saints , no such delight , or sweetnesse find , may judge , their states not right . 11. and as men thus y delight to walke , live , dwell , in pleasant gardens , which they like full well : so z christ within his church , saints , walkes , resides , lives , dwels , and in no place on earth abides , delights or joyes , so much as in them : where hee feeds , feasts , rests , and doth his pallace reare . sweet jesus let my soule thy garden bee , that thou maist still delight , walke , dwell in mee . 12. no a gardens spring , grow greene , or fructifie , vnlesse the sun shine on them from on high , and clouds drop raine , dew on them to revive their withred fruits , and make them sprout , grow , thrive : no church or saint can b spring , grow , thrive in grace , vnlesse the rayes of gods most blessed face , and christs ( the sonne of righteousnesse ) bright beames , shine on them : and their sweetest showres , dewes streams , and influence from heaven on them drop , to make them beare a rich and ample crop . lord let thy church and chosen ever bee blest with these rayes , showers , streames which flow from thee : then shall they c still be green , fresh , flourishing , and store of fruits of grace to thee forth bring . 13. gardens have in them all sorts of herbes , trees , flowers , rootes , plants : so the d church hath all degrees , and rankes of men within her , high , and low , rich , poore , old , young , good , bad , here in her grow . this e peters sheet , christs net did typifie , and is a truth apparant to each eye . from hence the church hath gain'd the stile and name of f catholicke , sith all sorts in the same comprised are . let no men then seclude themselves from her , who doth all sorts include . 14. as g gardens , so gods church , saints planted are by h rivers sides , and christall streames , their rare , rich , precious fruits , to water day by day , which else would fade , and wither quite away : the living waters , springs , streams of christs blood , word , spirit , grace , prepared for their good ; still by or in them glide , run , flow , and spring , to make them sweete , greene , pleasant fruits to bring in more abundance . o i thrice wretched wee , if under these we withered , barren be . 15. when k wild bores , beasts breake into gardens , they them roote up , wast , deface , and much decay : when l cruell , potent tyrants , wolves , boares , swine , breake in upon gods church , or saints , they mine , roote up , spoyle , wast them , unlesse god asswage , restraine , divert , or quell their spitefull rage . lord alwayes m fence thy church , saints round about , against all foes , who seeke to roote them out ; and when thou shalt permit them to breake in , oh then , let them root nought out but their sinne . 16. as ripe seeds shooke downe , with winds , stormes or raine , in gardens to the earth , there n spring againe with great increase ; where every little seede a new great plant , and more stalkes , seedes doth breede : so in christs church and garden , every o drop of martyrs blood there shed , brings forth a crop , and large p increase of christian plants , who fill the places where their foes their blood did spill , to their great griefe and shame : who thought thereby quite to prevent and kill their progeny ; which they meane while did onely plant and sow , and by that blood they shed made these to grow . yea , as some garden plants , herbes often cropt spring up more thicke : so gods church , saints oft lopt , cut downe , cropt , ( nay destroy'd in carnall eyes conceit ) by cruell tyrants ; sprout , arise , and grow more thicke , great ; numerous thereby , the q more cut downe , the more they multiply : witnesse the r churches story in each age , which gain'd , increas'd , not lost by tyrants rage . o let us then be willing thus to sow our blood , that thence new troops of saints may grow , to store christ church , mantaine his cause when we are turn'd to dust , consum'd and cease to bee . 17. the garden herbes , flowers , plants which seeme ſ to die , in winter , when hid under earth they lye within their rootes or seeds , yet spring againe , when winter ends , through summers heat and raine , and shew that they were neither dead , kill'd , lost , but onely nipt and hid by winters frost ; because they thus in summer spring , revive , and shew themselves to every eye alive : most sweetly , clearly to us demonstrate , gods chosen saints and churches winter-state , whose faith and saving graces t seeme to die in their temptations , and so buried lye within their seeds , roots , that they want the sence , fruits , comforts of them : and conclude from thence , that they no doubt are quite dead , kill'd , spoyl'd , lost and they undone , by their sharpe winters frost . but yet when these their boystrous storms are past , and summer comes , they u re-appeare at last , to their great comfort , and so sprout , grow , thrive a fresh , that all see , they were still alive ; and onely hid , benummed for that space . o then let all indu'd with saving grace learne hence their drooping soules to comfort , cheare , in all temptations , cases , where they feare a losse of graces : loe , they x still remaine in safety in them , and shall spring againe . what though they cannot now them feele or eye ; wait but a while , and they shall them discry . it will not still be winter , y spring is neere ; if not before , yet then they will appeare , in greater lustre , vigor than before . lay up this blessed cordiall then in store , against all evill dayes which will us cheare , when as our graces hide , and disappeare . 18. hence may we likewise popish sots refell , who hold z gods church on earth still visible , in glorious sort , as if she alwayes grew in summer ilands , and no winter knew : when as each true church , saint , whiles here below oft feele , and find such winters , stormes , frost , snow . as quite ecclipse , z vaile , hide them , and their grace , yea make them seeme dead , livelesse for a space , both in their owne and others sence ; as i by sundry stories might exemplyfie , did not each gardens winter quarter teach this truth , and it unto our senses preach . 19. hence may each church , s t further learn to cheere ; steele , arme themselves against all future feare of winter stormes , blasts , tryalls which may shake their leaves , fruits , stalks down to the earth , & make them in appearance livelesse , voyd of grace , and in a wretched , helpelesse , hopelesse case , like gardens in cold winters : but yet shall this daunt their faith , or make their hope quite fal ? o no! this winter lasts but for a space , and then succeeds a blessed spring of grace ; which shall revive , refresh , repaire , restore ; yea much increase , what seem'd dead , lost before , as it did unto a job , whose latter end his first estate in blisse did farre transcend : o then , what ever be thy case , b relye , wait , rest on god with faith , hope , constancie , who farre beyond thy thoughts will thee translate , in his due season , to a blessed state : he who makes each grasse , plant , herbe , grow and spring , will make his church , saints much more sprout , laugh , sing . 20. hence may all raging persecutors see , that their attempts against christs church , saints , be vaine , bootlesse , senselesse , c crossing in event the very end and scope of their intent , making them more to thrive , increase , and grow , instead of working their wish't overthrow . o what a wise , sweete , gracious god have wee who workes our d blisse out of our misery ? and makes the malice of our enemies , the spring from whence our greatest comforts rise ? o what besotted , sencelesse fooles are those who gods true church , & chosen saints oppose ! they thinke to crush , but raise them : they intend to worke their ruine , yet their states amend . this e josephs brethren , f hammons enmity , king g pharaohs bloodshed , bondage testifie ; with others , whose attempts still overthrew themselves at last , but made gods chosen crue . 21. in winter season we can hardly know , dead garden plants from living ; sith in shew they both seeme dead and withered to the eye ; but when as summer comes , we presently discerne the dead from those that are alive , because the one h sprouts not , the other thrive : i grow green , heare fruits ; so when cold winters blast , benummes gods childrens graces , or them cast into a swooning fit , or lethargie , themselves or others hardly can descry them from dead christians : but when meanes of grace , and summer once begin to come in place , both are with ease discerned , k saints then spring , revive , and goodly fruits of grace forth bring : and so their hidden life by l workes declare , the other spring not , or else fruitlesse are ; and so proclaime themselves m dead . let all try their inward state of life , and grace hereby . 23. when n gardens fruitlesse be or overgrowne with weedes or thornes , they are then open throwne , pull'd up , laid wast : so when a church with weeds is over-run , and nought but errors breeds , or grosse corruptions , sins ; o god then doth cast her walls , pales downe , and forthwith layes her wast . thus doth he deale with private christians too , who by their barrennesses , sinnes , lusts undoe themselves , provoking god them off to cast , pull downe their hedge , and lay them ever wast . o let each church and christian then take heed how they prove barren , or sinnes in them breed . if gods bill of devorce be once out su'd , p there is no helpe , it cannot be escheu'd . 23. in gardens oft the shade and neighbourhood of weedes or poysonous plants , corrupt the good ; kill , blast , or harme them more or lesse : so ill lewed men of all sorts in the church , doe still deprave q and hurt the better , their meere shade hath blasted many , and them worser made . there 's no such quench-coale , plague , or bane of grace as wicked consorts , who it most deface . he who would thrive in grace must ever r flye with chiefest care , all ill mens company . 24. some stinking weedes ill favour oft devoures , unsents the perfumes of the sweetest flowers that gardens yeeld : the s noysome sent and fume of saints and churches vices oft consume , out-smell the richest odours of their grace ; which in gods nose , and mens then finde no place , whiles that the stinking savour of their weedes thus drownes their vertues sent , and it exceedes . o then roote out these nasty plants , which sinke our sweeter fumes , and turne them into stinke . 25. sweete garden herbes , flowers , spices bruis'd , intend their fragrant odors , and their sents amend ; whilst whole they t sweete are , yet their sents but feeble when chrusht , the sweeter , and their smell growes treble , thus gods deare church and saints , when pounded , broke within afflictions morter , by the stroke of gods chastising hand , doe much v augment , and more disperse their rich and fragrant sent : their fumes , but weake , and scarce discern'd before , grow ten-fold stronger , and increas'd in store : sending their fragrant odors farre and nigh , before scarce smelt by those who stood close by . i will not then repine , nor be offended at that whereby my sent 's so much amended : yea , so dilated , that its incense flyes throughout the earth , and mounts above the skies : the deare , sweete incense of an x heart contrite perfumes the heavens , and is gods delight : when as a y heart unbroken , yeelds no sent , and ne're growes sweete till into peeces z rent . 26. gardens a throughout the world dispersed lye in every clime , grac'd through variety : gods church and saints are b catholicke for place , in seate disjoyn'd , c all one in heart and grace , their graces , vertues sweete variety fills up their consort , crownes their harmony . 27. men plant no gardens , d but where they intend to dwell in person , or some time to spend , and most part onely on their proper fee , that they to them and theirs intail'd may be . god never planted church in any nation , but where he meant to fixe his e habitation , at least for lives or yeares , most usually he plants in fee ; saints for f eternity . churches , with meanes , saints , still with g fruites of grace , those for his common , these his proper place . churches may h lose his presence ; meanes decay , saints i still enjoy him , gifts shall last for aye . lord plant me as a saint , that i may be to thee , and christ , th' one heire , eternall fee. 28. all gardens k beare not the same kindes or store of fruites alike ; some fewer , some yeeld more , some plants thrive best in one , some in another , what wants in one , is still supply'd by th' other , no one abounds with all things ; all combin'd , in some or other we may all fruites finde ; just so , no l private church , or saint is stor'd with all perfections : nor doe all afford the selfesame measure , or degree of grace , their gifts , fruites , omers , vary as their place . some in their i faith excell , they all k agree in truth thereof , yet differ in degree ; others abound in k love and charity ; yet all divided in this unity : some are more l humble ; some more m patient these more n devout are ; others , more o content , those have more p knowledge ; these more q joy , or peace all one in substance , diverse in th' increase . in sum , their r graces , their degrees are many ; each one his share hath ; but the whole not any ; to strangle pride , breed love , make all s but one , sith all t defective , cyphers if alone . but joyn'd in one ( christ , whence v all graces flow ) all are x compleate , all graces in all grow . let none then thinke they have no grace at all , because not all kinds equall ; or those small and weake they have ; perchance it is y new sprung infants are perfect men , though small , weake , young , compleate in all their parts , though all not view'd at first , nor like in shape , strength , magnitude . 29. the greatest z kings in gardens much delight and plant them neare unto their pallace site : so christ , the king of kings , hath a a garden here upon earth , his church and godly men , wherein he walkes , dwels , much delights , and feeds , and plants them with all usefull fruites , herbes , seedes . eden was once b gods garden stil'd , but now he doth no other garden claime or know but his true church , and chosen saints onely : a paradise most c pleasing to his eye . 30. when as i view some garden plants , herbes , trees ( exceeding others in their heates degrees ) still z greene all winter long , unnipt with frost , when colder plants leaves , greennesse , fruites are lost ; and those not hot , quite a shriveled , kild with cold ; i doe therein contemplate and behold three sorts of christians , whose sad winter fates in persecutions , differ like their states . the strongest saints , hot in the fourth degree , or third at least of faith , zeale ; stand b firme , free from winters nips , blasts , frosts , which though they beate full sore upon them , cannot chill their heate : their inward fire still keepes them warme , fresh , greene ; when others fade , their graces most are seene . martyres were hottest , greenest , fruitefulst when frosts hid , chil'd , kild , most shriveled other men . the weaker , younger true saints , hot but in the first degree , or second , oft c draw in their heate , sap , vigour from their outward parts unto the roote and center of their hearts , when winter stormes approach , so as their greene leaves of profession fade , fall , are scarce seene till winters past : meane while their graces lye hid for the most part in obscurity , like rootes in earth , good corne in chaffe , or fire in ashes ; and as heate is low , or higher within , or frost without , so more or lesse they chill , fade , shrinke , professe or not professe : yet in these sharpest frosts d there 's life within , the hearts not frozen , shrivel'd , but the skin : when springs approach cold stormes hath chas'd away , they soone peepe up in fresh , greene , bright array . the common christians , who have no degree , of heate or saving grace e quite killed be ; and froze to death with persecutions frost , their heate before was borrowed , now it s lost : it was the sunnes not theirs , all forraine fire ; and summer fruits in winter quite expire , nor will the spring or summer them revive , no wonder , they were f dead when first alive . 31. rootes , plants , whiles they in garden-earth fast lye , are fresh and live , but taken thence g soone dye : gods true church is a christians h element wherein he lives , growes , thrives ; if from it rent , disjoyn'd , we soone fade , wither , quite expire , we have no life , but in the true church fire . 32. the plucking up , and casting out of weeds from gardens , lest they should good herbes , plants seedes corrupt and over-grow ; instruct and shew , how each true church should roote up and i out-throw by sacred censures , all lew'd wicked , vile notorious sinners , lest they should defile , deprave the good , and her quite over-grow , at last , by steps , and worke her over-throw . 33. all garden-flowers , herbes , plants contented rest with their owne k native colours , as the best ; abhorring artificiall varnish paints : so all gods chosen l plants , true hearted saints , themselves with their owne m native beauty , haire , content ; use no arts , paints , to make them faire . a counterfeit complexion , bush , face , paint . doe ill become a n sincere-hearted saint . where false o dyes , spots , appeare upon the skin , it s ten to one all 's false , naught , foule within : pride , lust , vaine-glory , chambring , wantonnesse , or vanity at least , such soules possesse . the rootes from whence these spots , prints , first arise , enough to make all christians them despise . 34. the k lowest deepest gardens most abound with fruites herbes , plants , and are the richest ground : the l humblest saints in fruitefulnesse excell , and god in them delighteth most to dwell . lord alwayes decke me with humility which makes men fruitefull , lovely in thine eye . 35. gardens have straite , sweete , pleasant walkes for men , to l walke in , and refresh their spirits , when they tyred , greeved , sicke , perplexed are : so gods church , saints , have many pleasant , rare , straite , even walkes ( gods sacred m lawes , word , wayes ) wherein to walke , runne passe on , all their dayes ; which their n hearts , soules refresh , cheare and delight , yea , all their cares , griefes , pressures make more light and easie , if not totally expell : o let us in these walkes still walke , runne , dwell . 36. when i behold the goodliest b trees , flowers , grow , and spring out of vile earth , or dung below , which have no beauty , splendor , comelinesse within them ; but meere stinke and rottennesse . me thinkes i see thereby , how gods great power , makes sweete , faire , shining c graces spring in our vile earthly , rotten , stinking , sinnefull hearts and natures ( when he us to him converts ; ) wherein nought but sinnes , vices , lusts did spring before ; and no one grace , nor one good thing : o let none then despaire of having grace because his nature , heart are sinnefull , base , corrupt and loathsome ; since god makes stinking . vile earth , dung , sweete , faire , goodly flowers forth-bring . if thou be one of his d elect , no doubt all his sweete graces , shall in thee spring out in his due time ; then neither feare , nor faint ; the e worst of sinners god can make a saint . and though flowers beauty , and mens too which spring out of meere dust , are f fading , withering , yea soone decay , and turne to dust againe ; yet g saving graces flowrish , fresh remaine , and last without decay , because they spring not out of dust , but from christ our head , king. who doth preserve them alwayes from decay , and keepe saints that they ne're fall quite away from saving grace . nay , when as our bodies are turn'd to dung , h christ shall cause them to rise out of the dust , like flowers in the spring , and to the state of endlesse glory bring . o sweete , sweete solace to each pious brest ; which here may sit downe , and take up its i rest . lord let each garden which we henceforth eye or walke in , such divine thoughts instantly bring to our mindes , to raise our soules to thee , and make us better by what there we see . the epilogue . o that all christians by this posie , i have here collected would learne instantly when as they in their pleasant gardens walke , thus with their owne k hearts , god and christ to talke by pious meditations , from what they behold within their gardens day by day . how sweete then would their walkes and orchards prove ? how would their soules be fired with gods love ? each garden then would be a paradise , a second eden to the godly-wise : i st not a sinnefull , shamefull , beastly thing for christians to toyle , walk , talk , laugh , feast , sing , play , sport themselves , or meditate onely of worldly things , in gardens constantly ; and in the meane time scarce to have one sweete ; or pious thought from objects they there meete , of god , christ , heaven , mans mortalitie , presented to them in each herbe they eye ? for shame then let us all this fault amend hereafter , and our hearts , mindes , fully bend to godly meditations , whiles we passe our time in gardens , where each flower , herbe , grasse and creature we behold , will soone suggest some vsefull thoughts to every pious breast , it to amend , and with sweete extasies to elevate above the starry skies . if any want helpe in this kind , they may till better come , make use of this essay . finis . the sovles complaint against the bodies encroachments on her : and the generall neglect she findes with most . by william prynne , above foure yeares prisoner in the tower of london ; and since that , above three yeares close prisoner in carnarvan in north-wales , and in mount-orgueil castle , in the isle of iersy . matthew 16. 26. for what is a man profitted , if he shall gaine the whole world , and lose his owne soule ? or what shall a man give in exchange for his soule ? isaiah 55. 2. 3. wherefore doe ye spend money for that which is not bread ? and your labour for that which satisfieth not ? hearken diligently unto me , and eate ye that which is good , and let your sovle delight it selfe in fatnesse . encline your eare and come unto me , heare and your sovle shall live , and i will make an everlasting covenant with you , even the sure mercies of david . 1 peter 2. 11. dearely beloved , i beseech you as pilgrims and strangers abstaine from fleshly lusts , which war against the soule . 1 peter 3. 3. 4. whose adorning , let it not be that outward adorning of plaiting the haire , and of wearing of gold , or of putting on of apparell : but let it be the hidden man of the heart , in that which is not corruptible ; even the ornament of a meeke and quiet spirit , which is in the sight of god of great price . london printed by t. cotes , for michael sparke dwelling at the blue bible in greene arbor . 1641. to the right worshipfull his highly honoured good friend , the lady elizabeth balfovre , wife to s r william balfoure , knight , lieutenant of the tower of london . madam , your noble favours whiles that i did in the tower of london prisner lye for sundry yeares ; may now in justice call for some expression of my thanks , though small . having no better meanes to testifie my gratitude , than this small poesie , devoted to your service , vse and name ; i crave your kinde acceptance of the same , and those thereto annexed ; fruites of my imprisonment ; who shall both live and dye . your obliged friend and servant , william prynne . the sovles complaint against the bodies encroachments on her : and the generall neglect she findes with most . i soule , vive a image of the trinity , the b breath of god ; the pearle , which c christ did dye to purchase ; d temple of the holy ghost , the charge of e angels , and the heavenly host . earths wonder , f devils envie ; mans prime part , the master-peece of god and natures art ; g worth thousand worlds ; whose pearelesse dignity no tongues of men or angels can descry , must here with brinish teares , and sobs relate my scorned , slighted , and neglected state , sith all my vassels , made me to attend , make me their slave , inforce me still to bend to their unjust commands , quite robbing me of their due homage , my regalite . is not this body wherein now i dwell , nought but my vassall , casket , h house , or shell ? compact of i dust and ashes , things most base ; that it might not usurpe my supreame place : yet loe this rebell slave dethrones me quite , no part thereof but robs me of my right ; receiving more k attendance , cost , paines , care from most , than i doe , though a gemme most rare : how many hundred trades , what worlds i pray , of men by sea and land , both night and day are set on worke to cloath the backe , and feede the all-devouring paunch , with more than neede ? have not the head , hands , feete , legges , necke , nay haire their l severall trades to decke , make , keepe them faire ? yet i poore soule , among the numberlesse vocations which these baser parts possesse , but one profession have ; in m worst request , least minded , least imployd of all the rest : seldome regarded till the n fatall houre . of death , or hell stand prest me to devoure . is but the body pained , o ill , or sicke ; a member bruised , hurt with sword , knife , pricke : doe head , teeth , stomacke , armes , legges , fingers ake , forthwith some good receipt men seeke and take to ease and cure them , making no delayes , and thinke no cost , paines , care mis-spent these wayes : yet i ( alas ! ) not dayes but yeares oft lye sicke , wounded , pained , p dead ; nay putrifie through many fostred ulcers , wounds , cares , sores , of horrid sinnes ; yet q none my state deplores , seekes out for cures , or once hasts to apply a salve to these my sores , through which i die , yea , all the time , paines , care and little cost bestow'd on mee , by most is deem'd but r lost . if but a little spot , dirt , dust , or fly light on the face , hands , cloathes , men presently wash , rubbe , or wipe it off with much disdaine , although it put them to some toyle , cost , paine : but i ( o wretch ) defil'd , stain'd , drench't throughout with filthy sinnes , which ſ compasse mee about and make mee loathsome in the sacred eyes of god , who t filth of sinnes most loathes , defies , remaine uncleans'd , u unwasht from day to day ; till hell surprise and sweep us cleane away . my varlet flesh , it 's pallate to delight , repast must have each morning , mid-day , night , wherein all x sorts of beasts , foules , fruits , herbes , fish , sweet meats , vines , waters , drinkes , all heart can wish , devoured are , y to fat that corpes which must feed wormes at last , and moulder into dust ; meane while , poore i , for want of food divine to feed , refresh mee , quite consume , starve , pine ; or if i word and sacraments injoy , for want of faith and grace they mee z annoy , not fat and nourish as they ought ; whereby i a famish , perish , die eternally , the backe , it 's b divers change of suties must have of velvits , silkes , stuffes , tissues , sattins , brave and new : old clothes , ragges , course , or meane aray it scornes , and will be well clad every day : but i meane time quite stript , and c naked am of all the robes of grace to hide my shame , clad onely with the filthy weedes of vice , and adams old rags , which lost paradise . d new garments of christs merits , and true grace , which may adorne mee , in so long a space , are not once thought on , nor till backe and i surpriz'd by death , in hell starke naked lye . what vast expences , labour , thoughts , time , care , have backe and bellie ? as if all things weare created for them , and man onely made to cloth , and feed these , which like e grasse shall fade , and perrish : yet how little time , paines , cost are spent on mee , by which all 's sav'd or lost ? how many houres , f dayes , nights , and yeares are spent in eating , drinking , feasting , complement , vaine chat , sports , visits , pleasures of each kind , the flesh to pamper ? whereas i scarce finde admist all these diversions , one dayes space , or houre to fast , pray , weepe , read , sue for grace . how many daily the whole morning passe , and vainly spend , betweene the combe and glasse , in combing , frizling , powdring of their haire , and wanton lockes , to make them seeme more faire ? no locke , or haire must out of order stand , but sit in print , and oft be view'd , curl'd , scand . nay , which is strange , more cost , time , now is spent upon false bushes of bought excrement , ( which some preferre before their native fleece , ) than upon mee , mans honour , master-peece ; when this is done , the backe , necke , feete , hands , face , and other parts must have their severall space for to adorne them , so as halfe che day is spent well nigh , the body to aray : and that but untill n●ght , when all this pride , attire is quite stript off , and laid aside , as if it never were . o fooles to waste time in these toyes , which not one daies space last ! yet i neglected soule , whom to adorne and daily decke with grace mankind was borne , untrimmed lie , no cost , time , paines are spent in decking mee , mans onely ornament . gods word ( the g glasse , which daily shold descry my spots , staines , filth , and grosse deformity , them to redresse , and helpe men to aray me with all robes of grace which make mee gay , ) is most part shut close , seldome look't into for these good ends , and if that any doe behold it now and then for custome sake , the i rule to dresse them by they 'le not it make . and though my sacred beauty , robes , aray , do never fade , waxe old , but last foc aye : yea adde more lustre to my baser part , the flesh , then either nature or mans art are able ; causing it to k shine with raies of brightest glory , which shall last alwaies : yet few or none spend halfe the time to dresse , adorne mee , which they wast with greedinesse upon their bodies , faces , heads , lockes , backe , themselves and mee , without gods grace , to wracke . this being now my rufull state ; o let me here beseech all who have soules , to set some tine apart to ponder my complaint thus tendred to them , vnder which i faint . and that you may just judges twixt us prove , heare but a word or two , as you mee love . what is the body , but a loathsome masse of l dust and ashes , brittle as a glasse . soone crackt and turne to rottennesse dung , clay , though fed with dainties , c●●d with rich aray ? what is the faces , beauty but a m floure which sundry chances blast within one houre , and so deforme , that wee abhorre the sight of that marr'd face which was our chiefe delight : at best , n it is a comely glasse our o shade , which sicknesse , crosses , age still cause to fade . what are our lockes , our curled brayds of haire , but excrements at best ? not halfe so faire , as plumes of sundry birds or peacocks tailes , though frizled , poudred , deckt with pearles , knots , vailes . and yet how many more proud , carefull are of these vaine bushes , than their soules welfare ? how many purchase heads of others haire , to mend gods worke , and make them seeme more faire ? spending more time , cost , thoughts on excrement , than upon mee mans onely ornament . what is the belly but a filthy sinke , jakes which engenders nought but dung and stink ? so noysome , that its sent offends the smell , corrupts the aire , even when the body 's well . what are the other members ( head , hands , feete ) but skin and bones ? without my helpe unmeete for any use , yea let mee once withdraw my selfe from the most faire corps , eyes ere saw , it 's beauty p fades , it 's flesh to rottennesse is turned , and all abhorre it's loathsomenesse . what hath the flesh or body worthy love , or praise , but that which from mee first doth move ? let mee desert them , all their worth is lost , and wither'd like grasse nipt with winters frost . why should you then , ( o fooles , bereft of sence ) from day to day , bestow so much expence , time , paines , thoughts , care on these things which so base , meane , fading are , neglecting mee and grace ? in which your chiefest good , yea , all your blisse comprized are . if you judge not amisse . if this prevaile not , but you still proceed mee to neglect , the flesh to decke , serve , feed ; tell mee , i pray you , when the dismall day of sicknesse , death , or judgement , take away , and cite you to account , how you have spent your golden dayes , for my use to you lent , what joy or comfort can you reape from all , or any of those dayes , houres , which you shall have thus mispent on belly , backe , head , face , haire , feasting , pastimes , pleasures voyd of grace ; or in the flesh or bodies servitude ? which then will too too late be of you ru'd . shall yee not then with sighs and teares lament , ( and that in vaine ) the time you thus mispent ; offering to give ten thousand worlds , that you had not bereft mee , of the time , care , due to mee alone , to fit mee for that place , of endlesse blisse , which i for want of grace , shall then be thrust from , and cast into hell , in q fiery flames and torments still to dwell . will not you then wish , you had never seene this flesh , this body , which to mee have beene so traitrous , so unkinde , mee to enthrall unto their lusts , and spurre mee into all that might undoe , damne , both them mee , and you , and wee shall in hels flames for ever rue ? if this be true : o then whiles life , time , space , are left you to repent and seeke for grace ; bewaile what 's past , and henceforth learne to be more loyall , kind , respectfull unto mee . save mee , save all ; lose mee , and all is lost , for ever with mee ; spend then all your cost , thoughts , paines , cares , dayes , on mee ; then shall you r shine , more bright than starres , moone , sunne , with rayes divine in christs owne kingdome , where you shall possesse such endlesse joyes , as no tongue can expresse . if this will not perswade you to amend , i 'le cease my plaint , and here in silence end . finis . imprimatur feb. 1. 1640. tho. wykes . comfortable cordials , against discomfortable feares of imprisonment , and other sufferings in good causes . containing some latine verses , sentences , and texts of scripture , written by mr. william prynne on his chamber walles in the tower of london , during his imprisonment there ; since translated by him into english verse . 2 corinthians 1 , 2 , 3 4 5 , 6 , 7 , 8 , 9 , 10 , 11. blessed be god , even the father of our lord iesus christ , the father of mercies , and the god of all comfort ; who comforteth us in all our tribulation , that wee may bee able to comfort them which are in any troubles by the comfort wherewith we our selves are comforted of god. for as the sufferings of christ abound in us , so our consolation also aboundeth by christ . and whether wee be afflicted , it is for your consolation , & salvation which is effectuall in enduring of the same sufferings , which we also suffered : or whether wee bee comforted it is for your consolation and salvation . and our hope of you is stedfast ; knowing that as you are partakers of the sufferings , so also you shall be of the consolation . for we would not , brethren , have you ignorant of our trouble which came to us in asia , that we were pressed out of measure above strength , in so much that wee despaired even of life . but we had the sentence of death in our selves that we should not trust in our selves but in god which raiseth the dead : who delivered us from so great a death and doth deliver , in whom we trust that he will yet deliver us : you also helping together by prayer for us that for the gift bestowed upon us , by the meanes of many persons thanks may be given by many on our behalf . printed anno. 161● . to the right vvorshipfull his very noble and highly honoured good friend , sir william balfore knight , lievtenant of the tower of london . sir , it were ingratitude and injury , for me in silence here to passe you by , and not present these cordialls unto you , sith they , and all my service are your due , for all your noble favours in the tower , which have ingag'd me to my utmost power , to be your eternally devoted poore friend and servant , william prynne . comfortable cordialls , or latine verses and sentences , written by mr. william prynne on his chamber walls in the tower of london , during his imprisonment there ; since translated into english by him . 1. translulit in coelum christi praesentia claustrum : quid faciet coelo , quae coelum jam creat antro ? christs presence hath my prison turn'd into a blessed heaven ; what then will it doe in heav'n hereafter , when it now creates heav'n in a dungeon ? goales , to courts translates ? 2. stigmata christicolis , splendentia sidera ; sanguis , purpura regalis ; mutilataque membra , decorum ; vincula , gemmatus torques ; opprobria , plausus ; vulnera , martyrium ; mors ; vita ; gravamina , lucrum . optima cuncta piis , tristissima sola ministrant ; vnica crux sanctis , via , ianua , summa salutis . brands , unto christians are bright starres ; blood spent , a royall purple ; maym'd limbes , ornament ; bonds , chaines of pearle ; reproaches , praise ( no staine ) wounds , martyrdome ; death , life ; oppressions , gaine . to godly men the saddest fates only all best things bring , and their joyes multiply ; the crosse alone to saints is the high way , gate , summe of safety , meanes of endlesse joy : 3. christus ubique pium comitatur ; carceris antrum ingreditur : turres , densissima maenia , rupes , fossas , ferratas portas , obstacula , flammas permeat intrepidus ; socius solamen , amicus , omnia seclusis , solus ; saturatque benignus deliciis superum sitientia corda suorum , discipulis foribus clusis intravit amaenus , christicolis clausis habit at conviva perennis . o fortunatus , cui con-captivus iësus , laetificans radiis tristissima claustra supernis ; vincula non illum , tormenta , gravamina moestum efficiunt , animum retinentem utcunque serenum . christ every where accompanies good men ; he goes with them into the prisons den ; the towers , thickest walls broad ditches , gates , of iron , barracadoes , flames and grates doth boldly passe through ; proves companion , friend , solace , all things of himselfe alone ; vnto close prisoners and fills plenteously the thirsty soules of his , with heavenly delights . * hee entered in the dores fast shut to his disciples , them to comfort ; but with godly prisoners he 's a constant guesse resides ; o happie he who doth possesse christ for his fellow-prisoner , who doth gladde with heavenly sunbeames , goales that are most sad , bonds , torments , prisons , make not him sad ; he retaines a quiet mind how ere things be . 4. nullatenus vinctus christi virtute solutus ; permanet immunis , clusus vel carcere vinclis . liber ubique , pius , placidus , benedictus , amoenus , indomitus ; tacitum circumfert pectore coelum : tristia laetificans , moestissima cuucta serenans ; vincula discutiens , arctissima claustra recludens . he is not bound whom christ hath made free ; he though shut close prisoner , chaind , remains still free , a godly man 's at large in every place , still chearefull , well content , in blessed case , vnconquer'd ; he a secret heaven still beares about within his brest , which sad things cheares , dispells his blackest cloudes of griefe , off shakes his chaines ; and closest prisons open makes . 5. vincula non animam cohibent , haud carcere clusam : sidera transvolitat , terram , mare , cuncta pererrat alipes , immensi fines transcendit olympi ; limitis impatiens , arctari nescia mundi cancellis ; tantum requiescens numine vasto ; securus , placidusque piis , vel turbine , portus ; no bands the soule of man can once restraine ; no prison it inclose , nor yet containe ; it soares above the starres , and swiftly flyes o're earth , sea , all things ; mounts beyond the skies , and bounds of the vast heav'ns , impatient of limits , ignorant how to be pent within the rayles of this whole world ; onely resting within the boundlesse deity ; a secure , pleasant harbour to godly men , even in a storme of misery . 6. vincula quid trepidas ? quid tela minantia ? flammas , vulnera ? quid rabidi tormenta , crucesve tyranni ? aspera pro christo , * dulcissima ; qui diadema vincenti statuit , lignique cruore paravit . scenicaturba choros , spectacula , tympana , mimos , ludicra stuprosis celebret , spectetque theatris ; vincula christicolae , mutilatio , stigmata , furcae gaudia plura ferunt , cumulataque praemia condunt . histrio , scena , iocus , saltatio , mascara , cantus , risus sardonicos generant , fictosque cachinnos . cordolium verum , gemitus morsusque perennes : dulcia post tristant , peramara salute coronant . why fearst thou bonds ? why threatnings ? weapons ? fires ? wounds ? why the torments , crosses or the ires of raging tyrants ? sith the sharpest things we undergoe for christ , most sweetnes brings . who hath prepar'd and purchased for him who * overcomes , a glorious diadem by the blood of his crosse . let then the crue of stage frequenters celebrate , and view playes , dances , pastimes , players , sports in base . and filthy theaters , where growes no grace . chaines , mutilations , pilories , brandes bring , to godly christians farre more joyes , heaping most large rewards upon them . players , playes , jests , dancing , maskes , songs , generate alwayes but deadly laughters , feigned shoutes ; * true griefe , sighes , lasting gripes of conscience , past reliefe . sweet worldly pleasures still in * sadnesse cease ; when * bitterest sufferings bring crownes , safety ▪ peace . 7. aulicus imbellis gemmis , dominaeque capillis auriculas onerat magnoque decore venustat , stigma , cicatrices , mutilatio pulchrius aures christigenae decorant , radiisque micantibus ornant , o decus eximium referentia vulnera christum : talibus insignis superis peramatus abibis . th' unmanly courtier with his mistresse haire , and jewels , lades his eares , to make them faire . when as brands , scarres , and croppings farre more dight a christians eares , and make them shine more bright . o matchlesse glory , woundes which christ expresse ! adorn'd with these , gods love thou shalt possesse . 8. passio coelipetis alpha , at solamen omega : principium lachrymis decoratur ; meta , triumphis . suffering's their ▪ alpha who to heaven tend ; but joy is their omega , finall end ; their entrance is adorn'd with teares of woe , their end with triumphs , which their griefes outgo . 9. nil crus sentit in nervo , si anima sit in coel● . the legg feeles nothing in the stockes , if the soule , minde , affections in heav'n placed be . 10. non timet is carcerem , qui scit contemnere libertatem , vitam , voluptatem , famam : cui mundus ergastulum , terra exilium , deus habitaculum , mors solatium . he feares no prison who knowes to despise freedome , life , pleasure , fame , which others prise : to whom this world 's a prison ; earth , a place of exile , god , a mansion ; death , solace . 11. servus christi etiam in vinculis , liber . servus peccati etiam in summa libertate captivus . christs servants even in prison are still free : sinnes , in the greatest freedome , captives bee . 12. nil corpus patitur in ergastulo , si animus sit in coelo . the body suffers nought in prison , when the mind it selfe is lodged in heaven . 13. quid coelum sine deo , nisi barathrum ? quid barathum eum deo nisi coelum ? what 's heav'n without god but a very hell ? what 's hell but a heav'n , if god once there dwell ? 14. nullibi incarceratur , qui ubique in christo liberatur : nunquam dejicitur , qui semper à jehova sustentatur . he in no place can once imprisoned be , who in all places is * by christ set free : he never is * dejected , who alway hath great iehovah for his prop and stay . 15. nusquam solus qui ubique cum deo ; nunquam miser quisemper cum christo , he never is alone , who every where hath god himselfe , him company to beare , he never can be miserable , who is alwayes with christ , who doth with him goe . 16. vbi deus adest , ibi non est carcer , sed paradisus ; non ergastulum , sed palatium ; non barathrum , sed coelum . where god is present , there no prison is , but a sweet paradise of joy and blisse ; no bridewell , but a palace ; no darke cell , but a bright heaven , where all comforts dwell . 17. carcer probat ami●es , detegit iuimicos ; excludit mundum , includit deum : alit virtutes , extinguit libidines , edocet temperantiam ; cohibet luxuriam ; mortificat earnem , sanctificat hominem ; ingenerat gratiam , the saurizat gloriam . a prison tries ▪ mens friends , detects their foes , shuts out the world , god to men doth inclose ; nourisheth vertues , lusts extinguisheth ; temperance teacheth , riot restraineth , quite kills the flesh , but makes the man holy ; ingenders grace , * and ire asures up glory . 1 turris christiaenos fideles fictè incarcerat , verè liberat , vnicum dulcissimum christi , iugum , [ cui subjugari est perfectè manumitti ] imponendo● multiplicia gravis simaque carnis peccati , mundi , diaboli vincula [ quibus ill● queari , est certissimè captivari , ] discutiendo . the tower true faithfull christians feinedly imprisons , but them sets free verily , by putting on them christs sweet yoake onely , to which to be subjected , is truely to be enfranchised ; by shaking off the manifold , and most heavy chaines of the flesh , sinne , world , di'le ; in which for to lye insnarde , is to be captiv'd certainely . 19. turris plurimis spectaculum , multis habitaculum : nonnullis refugium ; aliis divers●rium ; regi palatium ; regno gazophylacium , armamentarium , propugnaculum , monetarium : vinctis piis , oratorium ; papisticis , purgatorium ; clausis , monasterium ; innoxiis , hospitium ; reis , ergastulum ; literatis , musaeum ; ebriosis , oenopolium ; proditoriis , macellum . the tower is to most , a spectacle ; to many its a house , wherein they dwell ; to some a refuge ; others , a lodging ; a royall pallace , it is to the king ; vnto the kingdome it 's a treasury , armory , bulwarke , mint ' : an oratory to godly prisoners ; but a purgatory to popish ; to close ones , a monast'ry ; to guiltlesse ones , it 's an inne ; to guilty a bridewell ; to learn'd ones , it 's a study ; to idle ones a dormitory ; to drunkards , a tipling-house them to undoe ; to traytors it 's a shambles , where their head and quarters hang , when they are butchered . on his exile into iersy isle . why should this exile me grieve , discontent , sith this whole world 's a place of banishment ? and men as truely exiles are at home , as in the strangest clime to which they come ? are not god , christ , grace , heav'n to us as nigh in forraigne parts , as in our own country ? yea ; and oft times more neare : this true to be by * abraham , iacob , ioseph , all may see , i will not then flye , feare my banishment , but in it joy , and take most sweet content , sith god will me protect , * restore againe , or else translate to heav'n , with him to reigne , mine onely proper * country , wherein i shall live a free-man for eternity , in spite of my arch-foes ; whom i shall see exild , * imprison'd , * and my selfe set free . 20. deus turris etiam in turre : turris libertatis consolationis quietis , foelicitatis honoris splendoris securitatie salutis spei gaudii pacis protectionis gratiae vitae gloria in turre angustiae ; tristitiae ; molestiae ; miseriae ; dedecoris , obscuritatis ; perturbationis , perditionis , desperationis afflictionis , belli ; periculi , peccati ; mortis , perpessionis . god is a * tower in the tower. a tower of liberty , in the tower of restraint ; a tower of comfort , jollity in the tower of sadnesse ; a tower of sweetest quietnesse in the tower of trouble ; a tower of blessed happinesse , in the tower of misery ; a tower of honour , dignity in the tower of disgrace ; a tower of bright excellency in the tower of darknes ; a tower of strong security in the tower of danger ; a tower of health and true safety in the tower of sicknesse ; a tower of hope and good successe in the tower of despaire ; a tower of joy and cheerefulnesse in the tower of sorrow ; a tower of peace and union in the tower of fierce war : a tower of safe protection in the tower of perill ; a tower of grace and piety in the tower of vile sinne ; a tower of life , eternity in the tower of grim death ; a tower of glory and great praise , in the tower of suffring : such tower god proves to his alwayes . 21. deus turris . 1. protegendo ; a malis , in malis , contra malos , inter malos , vbique , tutissimè , fortissimè , gratiosissimè , 2. consolando , in malis , semper , abundunter , suavissimè ; 3. eripieudo , a malis citò tempestivè potentissimè mortalium proculdubiò beatissimus , qui mundi exul , christique captivus , turri isti tutissima , jucundissima , optimae , maximae perpetuò ( dum vixerit ) adjudicatur salvò certè custoditur , quinon solùm à deo , sed in deo conservatur : arctari non potest , qui ipsa dei infinitate ( incarceratus ) spatiatur . ita ominatur gulielmus prynne : martij 3. 1633. god is a tower by protecting all his saints from ills , in ills which them befall ; against , amidst ill men in every place , most safely , strongly out of his meere grace ; by comforting them in adversity alwayes , most sweetly , most abundantly : by freeing them from evills speedily , in the best time , and that most potently : no doubt he is the happiest man alive , who this worlds exile , and christs deare captive , is during life adjudg'd perpetually in this most safe , sweet , best great'st tower to lye . he is truely kept safely , who both by and in god is preserv'd continually : he cannot straitned be , who walkes freely ( whiles prisoner ) in gods vast infinity . of this opinion william prynne was the third day of march , six hundred thirty three . sentences of scriptures there likewise written . psal. 69. 33. the lord heareth the poore , and despiseth not his prisoners . psal. 146. 7 , 8. the lord looseth the prisoners ; the lord raiseth those that are bowed downe . phil. 4. 11 , 12 , 13. i have learned in whatsoever state i am , therewith to bee content , i know both how to be abased , and i know how to abound : every where , and in all things i am instructed , both to bee full , and to bee hungry ; both to abound , and to suffer need : i can doe all things through christ , which strengtheth mee . psal. 34. 17. 19. 22. the righteous cry , and the lord heareth , and delivereth them out of all their troubles . many are the afflictions of the righteous , but the lord delivereth him out of them all ; the lord redeemeth the soule of his servants , and none of them that trust in him , shall be desolate . psal. 37. 23 , 24 , 37 , 38 , 39 , 40. the steps of a good man are ordered by the lord , and hee delighteth in his way : though hee fall , hee shall not be utterly cast downe , for the lord upholdeth him with his hand : marke the perfect man , and behold the upright : for the end of that man is peace . but the transgressours shall bee destroyed together , the end of the wicked shall bee cut off : but the salvation of the righteous is of the lord , hee is their strength in the time of trouble . and the lord shall help them and deliver them : hee shall deliver them from the wicked , and save them , because they trust in him . psal. 71. 19 , 20 , 21 , 22 , 23 , 24. thy righteousnesse also o god , is very high , who hast done great things , o god who is like to thee ? thou which hast shewed me great and sore troubles , shalt quicken mee againe , and shalt bring mee up againe from the depthes of the earth . thou shalt encrease my greatnesse , and comfort me on every side . i will also praise thee , with the psaltery even thy truth : o my god unto thee will i sing with the harpe , o thou holy one of israel : my lips shall greatly rejoyce when i sing unto thee : and my soule which thou hast redeemed : my tongue also shall talke of thy righteousnesse all the day long : for they are confounded , for they are brought unto shame that seeke my hurt . micah : 7 , 6 , 7 , 8 , 9 , 10. a mans enemies are the men of his owne house : therefore i will looke unto the lord ; i will waite for the god of my salvation , my god will heare mee : rejoyce not against me ô mine enemy : when i fall , i shall arise : when i sit in darknesse , the lord shall bee a light unto mee . i will beare the indignation of the lord , because i have sinned against him , untill hee plead my cause and execute judgement for mee , hee will bring me forth to the light , and i shall behold his righteousnesse . then shee that is mine enemy shall see it , and shame shall cover her which said unto mee , where is the lord thy god ? mine eyes shall behold her , now shall she be troden downe , as the mire of the streets . on his suffrings on the pillory . christ for * my sake , sinnes , and redemption from hell and endlesse torments ; suffered on the * crosse , a shamefull , cursed death , with all alacrity , joy , promptitude : and shall i not for his sake then most cheerefully both stand , and suffer on the pillory , without all blush , or feare ? since 't is no shame , but * honour , thus to suffer for christs name . verses made by w. prynne , as he returned by water to the tower after his last sufferings , upon his stigmatizing . s. l. stigmata laudis . stigmata maxillis referens , insignia laudis , exultans remeo , victima grata deo. bearing lands stamps on my cheekes , i retire triumphing , gods sweet sacrifice through fire . on his returne from exile . foes sent me hence , but god , and his saints cryes have brought me back , 't is wondrous in all eyes . no exiles , prisons , chaines , powers can detaine those whom god will recall , free , raise againe . isay . 51. 11. 14. c. 41. 5 , 6. the redeemed of the lord shall returne , and come with singing unto zion , and everlasting joy shall be upon their head ; they shall obtaine gladnesse and joy ; and sorrow and mourning shall flee away . the captive exile hastneth , that hee may be loosed , and that he should not dye in the pit , nor that his bread should faile . feare not , for i am with thee , i will bring thy seed from the east , and gather thee from the west , i will say to ▪ the north , give up ; and to the south , keep not backe ; bring my sonnes from farre , and my daughters from the ends of the earth . finis . errata . in the epistle v. 1. it were , r. t' were p. 2. l. 32. the r. he p. 3. l. 8. he 's , r he the verses p. 9. of his exile into jersy , should have come in p. 15. after stigmata laudis . courteour reader , i shall request thee to correct these few presse errors , which have scaped in some coppies in my absence . errata . page 1. line 10. for the , read this . p. 3. l. 12. r. make . p. 18. l. 3. when whom . l. 6. them , r. him . p. 19. l. 8 to r. in . p. 32. l. 24. of , on . p. 33. l. 18. sinne , weeds . p. 34. 7. they , these . p. 47. l. 5. must , much . p. 65. l. 5. be , lie . p. 71. l. 19 greatest . p. 82. l. 21. lose , close . p. 83 l. 13. others , l. p. 93. l. 21. fined , fixed . p. 95 l 22. and , oh. l. 23 satan , satin . p. 98. l. 25. them , then . l. 27. stations , passions . p. 103 l 15. over , ever . p. 108. l. 21. thee , they . p. 119. l. 6. to . or . p. 125. l. 23 arriv'd , arm'd . l. 25. flattering . p. 149. l. 6. shall , should . p. 164. l. 1. the , then . p. 165. l. 13. th' one , thine . p. 169. l. 11. prints ' paints . printers oft erre , but not as others men ; their errors are corrected with a pen. notes, typically marginal, from the original text notes for div a91224-e610 * i arrived in iersy , ianuary the 17. 1637. and received the tydings of myenlargement thence by warrant from the parliament november 17. 1640. the same day of the moneth , i there first landed . * isa 43. 2. psa . 66. 12. ps . 139. 9. 10. josh . 1. 5. 9. * i was first committed prisoner to the towre of london , feb. 1. 1632. where after two removals to the fleete for a short space , i remained prisoner till july the 27. 1637. & was then removed to carnarvan castle in northwales , where i arrived august the 5. and was there kept close prisoner till i was by special warrant shipped & sent close prisoner for jersy , octob. the 10. 1637. where i arrived not till january the 17. following . from whence i departed by warrant from the parliament , novemb. 19. 1640. and landed at dartmouth novem. 22. came into london novemb . 28. was presented to the commons house novem. 30 where my petition was read decem. 3. notes for div a91224-e1600 * f. h. a mat. 7 , 24 , 25. b ps . 2. 9. re. 2. 17. mat. 21. 44. * mount orgueil , signifies a proud mount ; or mount of pride . c rev. 18 7. dan. 4 26 , 27 , 28. act. 12 , 22 , 23. psal . 73. 6. ezek. 16. 49. d obadiah . 3 e prov. 15. 33. c. 18. 12. phil. 2 . 5. to 10. col. 3. 11. 1 pet. 3. 5. prov. 22. 4. zeph. 2. 3. g mat. 11. 29. c. 21. 5. phil. 2. 5 , to 10. h mat. 5. 1 , 3 , 5 , 7. i prov. 16. 18. c. 29. 23. isa . 25. 11. c. 28. 1. 3. dan. 4. 37. 26. to 30. jam. 4. 6. zeph. 2. 10. k isa . 3. 5. 1 tim. 3. 6. l prov. 8. 13. m eph 2. 20. 21 , 22. mat. 7. 24 , 25. 1 pet. 2. 4 , 5 , 6. psal . 18. 1 , 2. n col. 3. 1 , 2. 3 thess . 5. 16 , 17 , 18 , 23. col. 3. 16 , 17. o phil. 3. 20. eph. 2. 6. p luk. 16. 22. q mat 7. 14. luk. 13. 24. r act. 14. 22. rev. 7. 14. 1 thess . 3. 4. ſ mat. 19. 29. 2 cor. 4. 17. t ps . 16. 11. isa . 51. 11. u 2 cor. 4 17. 2 tim. 4. 8. x 1 cor. 2. 9. y revel . 1. 5. heb. 9. 12. c. 10. 19. notes for div a91224-e3900 * mount-orguil . a psal . 77. 12. psal . 19. 14. psal . 143. 5. psa . 104. 34. b 1 cor. 10. 4. psal . 18. 2. 31. 46. ps . 28. 1. ps . 31. 3. psa . 42. 4. ps . 62. 2. 7. psal . 71. 3. ps . 89. 26. psal . 92. 15. ps . 94. 22. psal . 95. 1. deut. 32. 31. 2 sam. 22. 2. 3. 32. 47. c psal . 148. 5. ioh. 3. 3. d ioh. 5. 17. 18. ioh. 8. 16. 18. 19. 28. 38. 41. 49. 54. e ioh. 1. 14. c. 3. 16. act. 13. 33. heb. 1. 5. c. 5. 5. f mat. 7. 24. 25. luk. 6. 47. 48. g isa . 28. 16. mat. 16. 18. 1 p●● . 2. 3. 4. 5. 6. 7. psal . 118. 22. act. 4. 11. 1 co. 3. 11. ephes . 2. 20. 21. h mat. 7. 24. 25. c. 16. 18. rom. 8. 35. to 39. 2. pet. 1. 10. psal . 125. 1. 2 cor. 4. 7 , 8 , 9. 1 cor. 10. 13. i psal . 81. 16. deut. 32. 13. k 2 cor. 1. 3. 4 , 5 , 6. psal . 71. 21. cant. 2. 5. isa . 40. 1. c. 51. 3. c. 61. 1. ● . l ioh. 1. 16. rev. 3. 18. col. 2. 2. 39. m psal . 45. 9. 13. 14. 1 pet. 3. 3. 4 , 5. 1 tim 2. 9. 10. cant. c. 1. to 8. n ezech. 16. 8. to 15. cant. 2. 1. 2. c. 4. 1. 2. &c. c. 5. 1. to 8. o deut. 8. 9. ioh. 28. 2. p col. 2. 2. 3. 9. ioh. 1. 15. 16 ephes . 3. 8. 18. 19. q prov. 2. 3 , 4 , 5 mat. 13 , 44 , 45. 46. rev. 3 18. c. 22. 17. ioh. 1. 15 16. mat. 7. 7. 8. c. 21. 22. iam. 5. 7. 8. rom. 8. 24. 25. r rev. 3. 18. c. 22. 17. is . 55. 1. 2. 3 ioh. 7. 37. ſ deut. 8. 15. psal . 105. 41. psa . 114. 8. isa . 48. 21. ps . 104. 10 , 11 , 12 , 13. t ioh. 19. 34. 1 ioh. 5. 6. 8. c. 1. 7. rev. 1. 5. heb. 9. 14. eph 5. 26. 1 cor. 6. 11. eph. 1. 5. 2. 13. heb. 10. 19. c. 13. 12. 20. 1 pet. 1. 19. v exod. 17. 5. 6. num. 20. 10. deut. 8. 15. neh. 9. 15. psal . 78. 16. 20. ps . 105. 41. psal . 114. 8. isa . 48. 21. x 1 cor. 10. 4. y joh. 19. 34. 1 ioh. 5. 6. 8. 1 joh. 1. 7. rev. 1. 5. c. 22. 17. ioh. 7. 37. eph. 5. 26. isay 55. 1. 2. z 1. cor. 10. 4. gal. 3. 1. a 1. cor. 10. 4. b psal . 135. 15. 16. 17. 18. c jer. 10. 8. 9. hab. 2. 18. zech. 10. 2. isay 41. 29. d isay 32. 2. joh. 4. 5. 6. job 7. 2. e isay 25. 4. 5. c. 4. 6. cant. 2. 3. psal . 17. 8. ps . 36. 7. ps 57. 1. psal . 91. 1. hosea . 14. 7. f mat. 11. 28. 29. 2 thess . 1. 7. g isa . 35 2. 10. rom. 14. 17. c. 15. 13. gal. 5. 22. 1 pet. 1. 8. h 1 sam. 13. 6. c. 23. 3. 4. judg. 20. 45. 47. isa . 2. 10. 19. 21 c. 7. 19. c. 57. 5. jer. 16. 16. rev. 6. 15. 16. jer. 13. 4. i joh. 19. 34. isa . 15 4. 5. ps . 27. 5. ps . 143. 9. cant. 2. 14. k mat. 7. 25. 26. job 6. 12. c. 19. 24. l heb. 13. 8. ps . 102. 12. 26. 27. mal. 3. 6. jam. 1. 17. rev. 1. 8. 17. 18. heb. 1. 11. 12. m psal . 102. 12. 25. 26. heb. 1. 11. 12. isa . 2. 22. c. 26. 14. c. 40. 6. 7. dan. 4. and 5. and 10. & 11. & 12. 2 chron. 36. n heb. 13. 8. o rom. 6. 9. 10. rev. 1. 8. 17. 18. p psal . 73. 25. ps . 119. 57. q psal . 27. 10. eph. 1. 23. col. 3. 11. 1 cor. 15. 28. psal . 90. 1. r num. 24. 21. judg. 15. 8. c. 20. 45. 47. 1 sam. 23. 25. ps . 94. 22. 1 sam. 13. 6. c. 24. 2. isa . 2. 10. 19. 21 c. 17. 19. c. 33. 16. jer. 4. 29. c. 16. 16. c. 48. 28. c. 49. 16. c. 51. 25. obed. 3. 4. rev. 6. 15. 16. s psal . 18. 2. 31. 48. ps . 31. 3. psa . 61. 2. ps . 94. 22. deut. 32. 4. t 1 pet. 4. 19. 2 tim. 4. 18. ioh. 10. 28. 29. v cant. 2. 14. pro. 30. 26. numb . 24. 21. job 39. 28. 29. psal . 104. 18. jer. 48. 28. x joh. 15. 1. to 8. cant. 2. 14. isay . 25. 4. ps . 32. 7. ps . 119 119. isa . 32. 2. y isa . 2. 21. ezech. 26. 4. z isa . 53. 2. 3. psa . 22. 14. 15. 16. 17. isa . 52. 14. a isa . 53. 3. mark. 9. 12. ps . 118. 22. mar. 21. 42. act. 4. 11. joh. 1. 10. 11. b ephes 3. 8. col. 1. 16. 17. 18. c. 2. 9. 10. eph. 1. 23. ioh. 1. 16. c 1 sam. 16. 7. d jam. 2. 5. psal . 45. 13. 1 pet. 3. 4. rom. 2. 28. 29. e mat. 23. 27. 28. f mat. 16. 18. c. 28. 20. ioh. 10. 28. 29. rom. 8. 35. to 39. psal . 121. 1. to 8. psal . 125. 1. 2. 3. g jer. 16. 19. psal . 18. 1. 2. psal . 9. 9. psal . 46. 1. 2. 3. psal . 62. 7. 8. isa . 25. 4. heb. 6. 18. psal . 60. 11 h judg. 15. 8. c. 20. 45. 1 sam. 13. 6. c. 23. 25. c. 24. 2. isa . 2. 10. 19. 21. i mat. 28. 20. ps . 34. 18. psal . 145. 18. rom. 10. 6. 7. 8. act. 10. 35. psal . 18. 1. 2. k judg. 6. 20. 21. c. 13. 19. 20. l psal . 51. 17. heb. 13. 15. 1 pet. 2. 5. phil. 2. 17. c. 4. 8. ps . 107. 22. rom. 12. 1. m heb. 13. 15. col. 3. 17. joh. 13. 13. 14. c. 16. 24. 26. n rev. 5. 8. c. 8. 34. o judg. 6. 26. c. 13. 19. 20. p heb. 13. 10 rev. 16. 9. c. 8. 3. c. 9. 13. q mat. 7. 26. 27. luk. 6. 47. r heb. 7. 12. 13. 14. to 28. c. 8. & 9. & 10. c. 13. 10. 1● . 1 cor. 9. 13. 14. c. 10. 16. to 22. c. 11. 24. to 37. col. 2. 10. to 22. s amos. 6. 12. 1 sam. 14. 4. 13. jer. 4. 29. t mat. 25. 26. rom. 12. 11. heb. 6. 12. pro. 21. 25. v mat. 7. 13. 14. luk. 13. 24. x joh. 16. 33. act. 14. 22. 1 thes . 3. 4. y luk. 14. 28. to 34. z deut. 6. 5. luk. 13. 24. a mat. 24. 42. c. 26. 41. mar. 13. 37. luk. 21. 36. b rom. 13. 14. lnk. 22. 46. 1 thes . 5. 6. 7. eph. 5. 14. c 2 thes . 5. 17. eph. 6. 18. rom. 12. 12. act. 6. 4. luk. 21. 36. d ps . 40. 2. ps . 61. 2. e mat. 4. 13. 15. 18. c. 8. 24. 26. 27. c. 13. 1. c. 14. 24. 25. 26. c. 15. 29. mar. 2. 13. c. 3. 7. c. 4. 1. c. 5. 1. 21. c. 7. 3. luk. 6. 17. c. 21. 15. joh. 6. 1. 16. 18. c. 21. 1. f mat. 8. 27. mar. 4. 41. luk. 8. 25. mat. 14. 33. g ma. . 14. 25. 26. mar. 6. 48. 49. joh. 6. 19. h judg. 15. 8. c. 20. 45. 1 sam. 13. 6. c. 24. 2. c. 23. 25. 26. isa . 2. 10. 19. 21. c. 7. 19. jer. 4. 29. i isa . 53. 3. psal . 118. 22. act. 4. 11. mar. 9. 12. joh. 1. 10. 11. k mat. 11. 28. 29. 2 chron. 33. 12. hos . 5. 15. psa . 78. 34. 35. 36. isa . 55. 1. 2. zeph. 3. 12. 1 tim. 5. 5. l psal . 78. 34. 35. 36. 37. jer. 3. 10. exod. 8. & 9. & 10. judg 2. 17. 18. 19. c. 3. 10. to 16. c. 4. 1. to 6. c. 6. 1. to 11. l psal . 78. 34. 35. 36. 37. jer. 3. 10. exod. 8. & 9. & 10. judg 2. 17. 18. 19. c. 3. 10. to 16. c. 4. 1. to 6. c. 6. 1. to 11. m mat. 7. 12. 13. 14. c. 20. 16. c. 22. 24. luk. 13. 23. 24. 1 pet. 20. 21. rev. 3. 4. 1 king. 22. 6. to 29. n exod. 15. 5. nah. 1. 6. o mat. 11. 29 phil. 2. 5. 6. 7. 8. joh. 6. 15. 16. eph. 4. 9. heb. 2. 7. 9. zech. 9. 9. p phil. 2. 5. 6. 7. 8. 1. tim. 6. 15. rev. 17. 14. c. 19. 6. deut. 10. 17. q num. 23. 9. iob. 39. 28. 29. r 2 cor. 5. 16. 17. 18. 1 cor. 2. 7. to 16. act. 26. 18. 2 cor. 3. 18. col. 3. 1. 2. 3. phil. 3. 7. 8. 9. 20. eph. 3. 8. 9. 20. eph. 3. 8. 9. 10. s eccles . 1. 2. 14. 1. ioh. 2. 15. 16. 17. phil. 3. 7. 8 , 9. prov. 23. 4 , 5. t pro. 30. 19. v mat. 4. 1. to 10. lu. 4. 1. to 10. ioh. 14. 30. heb. 4. 15. x mat. 4. 2. 3. 4. luk. 4. 2. 3. 4. y joh. 6. 32. to 64. z psal . 77. 12. ps . 143. 5. a psal . 34. 9. 10. psa . 37. 25. 1 king. 17. 6. 7. 11. 12. 13. b exod. 33. 21. 22. 23. 1 king. 19. 9. to 16. c mat. 3. 17. joh. 1. 18. c. 6. 46. c. 14. 7. 9. d 1 cor. 10. 4. e joh. 14. 7. 9. 2 cor. 5. 19. 20. f isa . 8. 14. 15 luk. 2. 34. ro. 9. 33. 1 pet. 2. 8. 2 chron. 25 12. zech. 12. 3 psal . 141. 6. g isa . 8. 14. 15. luk. 2. 34. rom. 9. 33. 1 pet. 2. 8. () luk. 2. 34. mat. 21. 44. h deut. 32. 13. job . 29. 6. i ezech. 11. 19. c. 36. 26. k mat. 11. 28 psal . 41. 4. mal. 4. 2. rev. 22. 2. l isa . 2. z. m ephes . 3. 8. 10. 19. 20. 1 cor. 2. 9. col. 2. 3. 9. c. 1. 19. n eph. 3. 18. 19. psal . 62. 2. 6. 7. psal . 73. 25. o job . 6. 12. jer. 23. 29. p isa . 53. 7. mat. 26. 63. c. 27. 12. act. 8. 32. 2 pet. 2. 23. heb. 12. 2. rev. 19. q 1 pet. 2. 19. to 25. rev. 12. 12. rom. 13. 10. jam. 1. 3. 4. r mat. 7. 25. luk. 6. 47. 48. s 1 pet. 2. 22. 23. heb. 2. 9. 10. 18. c. 4. 15. c. 12. 2. matth. 4 , 2. to 10. c. 27. and 28. mar 15. & 16. luk. 23. & 24. act. 2. 23. to 37. c. 3. 13. to to 22. c. 4. 26. 27. 28. t joh. 15. 20. mat. 10. 22. 23. 24. 25. v mat. 27. 51 x 1 king. 19 11. nah. 1. 6. y ezech. 22. 14. c. 36. 26. c. 11. 19. luk. 24. 32. isa . 13. 7. ezech. 21. 7. jer. 23. 29. z 1 king. 19. 11. josh . 2. 11. amos. 9. 13. nah. 1. 5. 6. a job . 6. 12. c. 14. 24. b act. 2. 24. 31. c. 13. 34. 35. 36. 37. psal . 16. 10. c 1 cor. 15. 42. 43. 52. 53. 54. 55. 56. phi. 3. 21. d rom. 6. 9. 10. 1 cor. 15. 42. 43. 52. to 57. e joh. 13. 2. phil. 3. 21. mat. 13. 43. dan. 12. 3. f mat. 26. 6. 7. mar. 16. 6. 1 cor. 15. 4. 5. 6. 12. to 23. g heb. 1. 8. 12. psal . 145. 13. 2 pet. 1. 11. h rev. 22. 5. i mar. 15. 46. 47. mat. 27. 60. luk. 23. 53. k gen. 3. 19. eccles . 3. 10. l isa . 53. 3. 14 c. 4. 11. m mat. 27. 51. n jer. 5. 3. ezech. 3. 5. o joh. 1. 10. 11. mat. 8. 20. luk. 9. 58. job 24. 7. 8. p mar. 15. 46. 47. c. 16. 1. 2. 3. mat. 27. 60. c. 28. 5. 6. luk. 23. 53. c. 24. 6. 7. joh. 19. 41. 42. c. 20. 1. to 26. q job . 17. 1. 13. psal . 88. 3. 5. r 2 tim. 4. 6. 7. 8. 1 cor. 15. 31. s psal . 19. 9. 10 act. 2. 32. c. 13. 33. 1 cor. 15. 1 thes . 4. 14. to 18. 2 cor. 4. 14. rom. 8. 11. t rev. 22. 5. v 1 cor. 10. 4. x 1 cor. 11. 25. 26. 29. gal. 3. 1. 1 cor. 2. 2. rom. 1. 19. 20. y gen. 1. 26. 27. c. 3. 1. c. 9. 6. 1 cor. 11. 7. eph. 4. 24. col. 3. 10. heb. 1. 3. c. 2. 11. 12. 13. 14. 16. 17. phil. 2. 7. 8. 1 joh. 3. 2. joh. 1. 14. 30. z psal . 62. 2. 6. 7. psal . 94. 22. ps . 18. 2. 31. 1 cor. 10. 4. a lu. 14. 33. mar. 10. 28. 29. psa . 73. 25. b rom. 4. 7. 8. 2 cor. 5. 8. c pro. 27. 3. zech. 12. 3. isa . 32. 2. d ps . 38. 4. 5. job 6. 3. 4. mat. 11. 28. e zech. 12. 3. dan. 2. 34. 35. prov. 27. 3. 2● . chron. 25. 12. ps . 137. 9. eccl. 10. 9. josh . 10. 11. f psal . 38. 1. to 11. ps . 32. 3. ps . 22. 1. joh. 3. 24. ps . 88. 1. 2. 3. g mar. 11. 28. psal . 38. 8. 2 sam. 24. 14. h exod. 15. 5. neh. 7. 11. jer. 51. 63. 64. i psal . 9. 17. psal . 55. 15. pro. 5. 5. 2 pet. 2. 14. isa . 24. 24. k heb. 12. 1. amos 2. 13. rev. 18. 21. l exod. 15. 16. 1 sam. 25. 35. m heb. 3. 13. ezech. 3. 7. ephes . 2. 1. 2. c. 4. 18. 19. n 2 chro. 25. 12. isa . 8. 14. 15. psal . 141. 6. zech. 12. 3. o isa . 8. 15. jer. 18. 15. isa . 24. 20. jer. 8. 4. 12. c. 25. 27. c. 50. 32. p isa . 2. 21. q isa . 64. 6. ezech. 16. 3. to 40. pro. 13 5. gen. 49. 4. r ezech. 21. 25. c. 22. 27. s joh. 6. 70. 71. c. 8. 44. act. 20. 29. 2 pet. 2. 22. rev. 22. 15. t exod. 15. 16. job 18. 4. c. 28. 9. v jer. 13. 23. rom. 7. 18. to 25. zeph. 12. jude 10. 11. 12. 13. x heb. 3. 12. 13. eph. 1. 1. 2. 3. c. 4. 18. 19. rom. 1. 23. to 29. y jer. 5. 3. mat. 7. 25. 26. job 41. 24. z jer. 13. 23. ephes . 1. 19. 20. 1 cor. 9. 27. rom. 7. 18. to 25. heb. 12. 1. a obad. 3. 4. jer. 21. 13. c. 49. 16. b job 12. 6. isa . 28. 15. 18. deut. 29. 19. 20 judg. 18. 7. 10. 27. ezech. 28. 2. to 12. c jer. 5. 3. d jer. 3. 3. c. 6. 15. c. 8. 12. ezech. 2. 4. c. 3. 7. heb. 3. 13. e 2 king. 3. 19. 25. f ezech. 18. 24. 26. g isa . 5. 2. 2 king. 53. 19. 25. mat. 13. 5. mat. 4. 5. 6. lu. 8. 6. 7. h 1 pet. 2. 1. 2. jam. 4. 1. to 12. i ezech. 24. 7. 8. rev. 6. 15. 16. numb . 23. 9. k 2 sam. 12. 10. 11. 12. 14. exech . 16. 36. 37. 38. isa . 3. 9. l ezech. 24. 7. 8. m 1 king. 13. & 14. & 16. n 2 sam. 12 1. 12. psa . 90. 8 eccles . 12. 14. mar. 4. 22. o 1 sam. 24. 2. job . 39. 1. p mat. 25. 32. 33. q eph. 2. 1. 2. 3. c. 4. 19. rom. 1. 27. to 32. 1 joh. 5. 19. 2 pet. 2. 13. to 22. r 1 pet. 2. 11. act. 5. 39. c. 2● . 9. s jer. 39. 1. 2. 3. ezech. ●9 . 18. t 1 cor. 9. 27. rom. 7. 18. to 25. mat. 17. 21. luk. 2. 37. 1 cor. 7● 5. 2 cor. 6. 5. c. 11. 27. v act. 27. 29. x 1 tim. 6. 9. rev. 21. 18. y act. 27. 29. z psa . 19. 12. job . 34. 32. a jam. 5. 1. 5. isa . 22. 12. 13. 14. c. 5. 12. 13. 14. c. 47. 7. 8. 9. zeph. 2. 15. job . 21. 10 12. 13. amos. 6. 3. to 8. c. 8 : 10. b job 18. 4. mat. 7. 25. 26. c rom. 8. 35. 36. 37. 38. 39. d joh. 6. 66. 67. 68. 2 pet. 1. 10. 11. e mat. 7. 25. 26. f psal . 34. 13. act. 23. 22. psa . 73. 14. g psal . 39. 2. 9. 1 sam. 3. 8. 2 sam. 15. 25. 26. 27. c. 18. 4. to 14. h mat. 7. 25. 26. i 3 ioh. 5. 6. prov. 17. 17. c. 18. 24. joh. 15. 13. k isa . 2. 21. ezech. 26. 4. l psa . 37 , 26. jam. 2. 5. 1 cor. 4. 11. 12. c. 16. 1. 2. 2 cor. 6. 10. c. 8. 2. 4. rom. 15. 26. m jam. 2. 5. psal . 45. 13. ephes . 3. 19. phil. 1. 11. col. 1. 9. 10. 11. heb. 11. 37. 38. n 1 king. 5. 17. 18. c. 6. 7. 8. c. 7. 3. 10. 11. 2 chron. 2. & 3. 2 king. 12. 12. ezech. 40. 42. o psal . 14 , 4. 12. isa . 11. 11. 12. 1 cor. 3. 16. 17. 2 cor. 6. 16. ephes . 2. 21. p psa . 131. 1. 2. 3. col. 3. 1. 2. 3. heb. 11. 13. 14. 15. 16. 24. 25. 26. 35. 36. 37. 38. 2 cor. 4. 9. to 18. q exod. 32. 11. to 15. jam. 5. 16. 17. 18. 2 king. 2. 12. c. 6. 2. to 24. c. 8. 9. c. 20. 6. gen. 28. 23. to 25. act. 27. 24. 2 king. 13. 14. 28. r numb . 20. 10. 11. 12. deut. 8. 15. psal . 105. 41. s isa . 61. 1. c. 4● . 1. 2. 2 cor. 1 , 4. 5. t 2 cor. 1. 4. 5. 6. act. 9. 10. to 20. v 1 cor. 4. 9 to 13. heb. 11. 36. 37. 38. mal. 3. 14. to 18. x act. 27. 29. y 1 king. 13. 4. 6. act. 9. 4. 5. z exod. 24. 12. c. 31. 18. c. 34. 29. deut. 4. 13. c. 5. 22. c. 9. 10. 11. 15. 17. a jer. 31. 33. 2 cor. 3. 3. b ezech. 11. 19. c. 36. 26. c luk. 13. 23. 24. isa . 17. 6. d 1 pet. 1. 1. 2. heb. 11. 36. 37. e psal . 38. 20. f isa . 33. 12. g eph. 4. 3. to 17. rom. 15 5. 6. 7. c. 16. 17. 18. 1 cor. 1. 10. 11. 12. 13. c. 12 4. to 31. phil. 1. 27. 28. jud. 3. 4. rev. 2. 14. b act. 26. 17. 18. rom. 1. 13. c. 15. 18. 19. 20. col. 1. 6. i zech. 9. 16. 2 sam. 12. 30. k mal. 3. 17. l jer. 5. 3. m jer. 3. 3. c. 5. 3. c. 8. 12. ezech. 2. 4. c. 3. 7. n phil. 3. 19. o josh . 10. 10. judg. 9. 53. 54. zech. 12. 3. luk. 13. 4. 2 chron. 25. 12. p 2 king. 8 : 12. 13. gen. 5. 7. psal . 71. 4. prov. 12. 10. je● . 6. 23. c. 50. 42. psal . 27. 12. ezech. 34. 4. q prov. 17. 12. r isa . 47. 2. s exod 1. 12. c. 4. isa . 3. 15. t deut. 8. 9. job 28. 2. v isa . 1. 5. 6. 2 chro. 28. 22. 23. x exod. 1. 12. c. 4. y act. 8. 21. z job 28. 2. deut. 8. 9. a mat : 15. 19. gen. 6. 5. c. 8. 21. c. 27. 41. b obad. 3. 4. jer. 21. 13. 14. c. 49. 16. c is . 47. 7. 8 9. 10. 11. c. 5. 19. d job 41. 24. jer. 23. 29. nah. 1. 6. jer. 5. 3. e isa . 1. 5. 2 chron. 28. 22. exod. 5. to 13. jer. 5. 3. c 2. 30. isa . 9. 30. amos 4. 6. to 14. rom. 2. 4. 5. f exo. 31. 18. c. 34. 1. 4. 29. g ezech. 11. 19. c. 36. 26. jer. 32. 39. h isa . 26. 10. 11. c. 1. 5. c. 9. 30. jer. 5. 3. 2 chro. 36. 14. 15 16. jer. 25. 3. to 15. c. 29. 19. c. 32. 33. amos. 4. 6. to 13. hos . 6. 4. 5. rom. 2. 4. 5. i ezech. 26. 4 amos 6. 12. k ezech. 11. 19. math. 13. 5. 6. 20. 21. mar. 4. 5. luke 8. 6. l judg. 8. 7. 16. m heb. 6. 8. rom. 1. 24. to 32. c. 2. 4. 5. n ephes . 4. 18. 19. 1 tim. 4. 2. proverb . 23. 35. deut. 29 2. 3. 4. isa . 6. 9. 10. 2 chron. 36. 15. 16. o mat. 7. 25. 26. p deut. 28. 15. to 68. 1. sam. 5. 7. 2. chron. 21. 19. ezech. 14. 21. mich : 2. 10. heb. 10. 29. q ephes . 4. 18. 19. rom. 2. 5. r heb. 6. 7. 8. c. 3. 13. 8. mat. 13. 5. 6. isa . 28. 10. 13. 2 chro. 36. 15. 16. jer. 23. 3. 4. c. 35. 15. s job 15. 16. t luk. 8. 6. 13. amos. 6. 12. v 2 chron. 36. 15. 16. jer. 23. 3. 4. mat. 7. 6. prov. 9. 7. 8. x pro. 9. 7. 8. mat. 7. 6. prov. 15. 12. 1 king. 13. 4. c. 18. 17. 18. 2 chron. 24. 19. 20. 21. 22. c. 36. 15. 16. mat. 23. 37. gal. 4. 16. y psal 141. 5. psal . 139. 23. 24. prov. 8. 9. c. 29. 25. z job . 18. 4. a rev. 18. 21. jer. 51. 63. 64. neh. 9. 11. exod. 15. 5. 10 matth. 18. 6. mark. 9. 42. luk. 17. 2. b rom. 2. 4. 5. c. 1. 23. to 32. ephe. 4. 18. 19. 2 pet. 2. 20. 21. 22. c phil. 3. 18. 19. d isa . 26. 11. 16. e hab. 2. 19. f isa . 56. 10. job . 15. 3. g ezech. 26. 4. h ezech. 16. 3. to 15. rev. 17. 18. i mat. 8. 22. joh. 5. 25. 19. ephes . 2. 1. 5. c. 5. 14. k heb. 9. 27. psal . 89. 48. l 2 chron. 2. 2. 18. 1 king. 5. 17. c. 7. 9. 10. 12. m ezech. 36. 26. joel 2. 13. hosea 6. 5. n isa . 8. 14. o rom. 2. 5. eph. 4. 18. 19. p act. 27. 29. q rom. 2. 4. 5. ephes . 4. 18. 19. 1 tim. 6. 9. r ephes . 4. 18. 19. s psal . 38. 4. matth. 11. 28. job 6. 3. t joh. 1. 3. v psal . 95. 8. exod. 8. 15. x ezech. 11. 19. c. 36. 26. psal . 51. 10. 17. z act. 2. 46. 47. eph. 3. 20. 21. a heb. 3. 13. c. 12. 15. prov. 4. 23. b ezech. 11. 19. c. 36. 26. c prov. 23. 26. d psal . 51. 10. 17. e 2 chro. 2. & 3. 1 king. 5. 17. 18. c. 6. 7. 8. c. 7. 3. 10. 11. 2 king. 12. 12. c. 32. 6. f psal 144. 12. isa . 14. 11. 12. c. 51. 1. rom. 9. 11. to 31. c. 8. 29. 30. c. 11. 5. 6. 7. ephes . 1. 4. 5. 11. c. 2. 4. to 22 c. pet. 2. 4. 5. 6. 7. 2 thes . 2. 13. mat. 24. 40. 4. c. 20. 16. mal. 1. 2. 3. ex. 33. 19. jer. 18. 6. 2 tim. 2. 9. originall or actuall . g hos . 14. 4. mat. 10. 14. rom. 3. 24. c. 8. 32. c. 11. 5. 6. h math. 25. 41. 42. 43. mark. 16. 16. psal . 51. 4. 5. lam. 3. 39. i isa . 22. 16. mark. 15. 46. * gen. 3. 19. k joh. 5. 58. rev. 20. 12. 13. l job 24. 8. obad. 3. jer. 48. 28. m 1 king. 17 4. 13. c. 19. 9. 11. 15. heb. 11. 38. gen. 19. 30. judg. 6. 2. 1 sam. 13. 6. c. 24. 2. 3. 4. 7. exod. 33. 21. 22. n prov. 2. 4. job 3. 21. mat. 14. 44. psal . 17. 14. col. 2. 3. o 1 king. 19. 9. 11. 15. c. 17. 4. 13. 1 sam. 13. 6. c. 24. 2. 3. 4. heb 11. 38. 39 p psal . 88. 8. jer. 31. 2. c. 33. 1. c. 36. 5. c. 39. 15. luk. 3. 20. act 5. 18. 21. c. 12. 4. * bonner imprisoned the martyrs in his cole-house in queene maries dayes . q heb. 11. 35. to 39. r mal. 3. 17 isa . 61. 10. exo. 19. 5. ps . 135. 4 s psal . 88. 6. 8. 18. cant. 5. 4. 6. jer. 30. 2. 3. act. 16. 23. 24. heb. 11. 36. t cant. 4. 3. psal . 17. 14. mar 13. 44. job 3. 21. prov. 2. 4. col. 2. 3. v ezech. 34. 14. joh. 10. 16. x ezec. 26. 4. c. 24. 7. 8. y gen. 3. 7. 10. 11. 21. c. 9. 22. 23. z ezech. 16. 36. 37. hosea 2. 2. 3. 4. 2 cor. 5. 5. revel . 3. 17. 18. c. 16. 15. gen. 9. 22. 23. heb. 2. 15. isa . 47. 3. a hosea 2. 2. 34. ezech. 16. 35. 36. 37. 38. 39. c. 23. 10. 11 18. 19. 23. b phil. 3. 18. 19. c rev. 3. 18. psal . 45. 13. 14. d luk. 13. 24 1 cor. 9. 25. 26. 17. 2 pet. 1. 5. 10. e 1 king. 19. 11. nah. 1. 5. 6. mat. 27. 51. f joel . 2. 12. 13. 10. g mat. 7. 25. 26. h ezech. 11. 19. c. 36. 26. i rev. 3. 20. isa . 53. 1. 3. joh. 12. 37. 38 39. 40. c. 1. 10. 11. rom. 10. 21. isa . 5. 1. to . 7. je● . 25. 5. to 8. c. 29. 19. k jer. 2. 20. isa . 1. 5. c. 3. 9. jer. 5. 3. amos 4. 6. to 13. ps . 95. 8. 10. deut. 8. c. c. 29. 3. 4. 5. josh . 5. 4. heb. 3. 8. 9. 17. 2 chron. 36. 15. 16. jer. 25. 4. to 8. c. 32. 33. 34. l 2 pet. 3. 9. rev. 1. 9. c. 3. 10. rom. 15. 5. m 2 chron. 2. & 3. 1 king. 5. and 6. & 7. n zech. 9. 16. 2 sam. 12. 30. o ezech. 36. 26. 1 cor. 3. 16. 17. 2 cor. 6. 16. ephes . 2. 21. mal. 3. 17. p 1 tim. 1. 13 14. 15. 16. q 2 chron. 33. 12. to 20. r ephes . 2. 1. 2. 3. 4. 5. c. 3. 20. 21. s job . 28. 10. ps . 105. 41. t 2 king. 20. 5. job 16. 20. lam. 2. 18. jer. 9. 1. 8. luk. 7. 38. 44. act. 20. 19. 31. mat. 26. 75. v psal . 105. 41. exod. 17. 6 numb . 20. 11. 12. x job 39. 28. 29. jer. 49. 16. y psa . 103. 5. isa . 40. 13. mat. 24. 28. luk. 17. 37. z ephes . 2. 20. a job . 28. 10. psal . 104. 10. 11. 12. 13. 14. b mat. 22. 7. 1 cor. 9. 27. c 2 sam. 16. 23. c. 17. 23. d isa . 53. 2. 3. 4. mar. 9. 12. psal . 118. 22. 1 cor. 4. 9. 10. 11. 12. 13. 2 cor. 4. 8. 9. 10. 11. c. 6. 4. to 11. heb. 11. 36. 37. 38. e isa . 40. 12 : to 18. psal . 89. 13. f psal . 148. 5. * see camdens brittania wiltshire . g isa . 40. 12. 15. h psa . 113. 7. 8. 1 sam. 2. 7. 8. i psal . 2. 9. psal . 107. 40. k job . 14. 9. l gen. 3. 19. eccles . 3. 10. c. 12. 7. m ps . 103. 14. 15. 16. psa . 90. 5. 6. isa . 4. 6. 7. 8. job 14. 1. 2. jam. 1. 10. 1 pet. 1. 24. n obad. 3. jer. 49. 16. c. 21. 13. o ezech. 28. 2. to 29. isa . 47. 7. to 12. rev. 18. 7. 8. p prov. 16 18 rev. 18. 7. 8. q prov. 2. 4. col. 2. 2. 3. mat. 13. 44. r ephes . 1. 23 joh. 1. 16. s amos 2. 13. heb. 10. 29. c. 6. 6. 2 pet. 2. 1. rev. 1. 7. t psal . 2. 9. 10. 11. 12. isa . 26. 9. 11. 16. hos . 5. 15. 2 chr. 33. 12. 13. 2 cor. 8. 2. 1 thes . 1. 6. 7. 1 pet. 1. 6. 7. 8. 9. jam. 1. 2. 3. 12. c. 5. 13. psal . 119. 67. 71. 75 107. v ephes . 3. 8. 10. 19. 20. joh. 1. 5. 16. col. 2. 3. 8. 9. 10. x exod. 15. 5. neh. 9. 11. jer. 51. 63. 64. mat. 18. 6. rev. 18. 21. y rom 6. 23. c. 7. 24. 25. ec. 12. 18. math. 12. 36. 37. z mat. 7. 13. 14. c. 13. 3. to 51. luk. 13. 23. 24. rom. 10. 16. c. 11. 4 5. a josh . 10. 11 judg 9. 53. 54. 2 sam. 11. 21. zech. 12. 3. luk. 13. 4. b isa . 8. 14 ▪ 15. luk. 2. 34. psa . 2 9. rev. 2. 27. c. 19. 15. c psal . 41. 2. psal . 61. 2. d psal . 40. 2. psal . 69. 2. 14. mat. 14. 30. jer. 38. 6. 20. e isa . 33. 16. f joh. 10. 11. 14. 27. 28. 29. 1 pet. 1. 5. c. 4. 19. g luk. 2. 39. mat. 21. 44. ps . 2. 9. 10. h isa . 2. 10. 19. 21. rev. 6. 15. 16. 17. luk. 23. 30. hos . 10. 8. i 1 king. 19. 11. nah. 1. 5. 6. mat. 27. 51. isa . 64. 1. 2. 3. psal . 97. 5. amos 9. 13. 2 pet. 3. 10. 12. judg. 5. 5. k isa . 2. 10. to 18. c. 5. 15. 16. 2 thes . 1. 8. 9. jud● 14. 15. l psal . 1. 5. 1. pet. 4. 18. mat. 25. 30 31. 32. 42. to 46. 2 thes . 2. 8. 9. 10. dan. 12. 2. joh. 5. 25. 29. rev. 6. 14. 15. 16. 17. c. 20. 9. 10. 12. 14. 15. m jam. 5. 7. 8. 9. rev. 22. 20 n 2 cor. 5. 10. 11. rom. 14. 10. 11. 12. rom. 2. 16. psa . 143. 9. o luk. 21. 28. p 2 cor. 4. 17. 2 tim. 4. 8. q rev. 22. 4. 5. notes for div a91224-e27560 a rom. 1. 19. 20. act. 14. 15. 16. 17. psal . 19. 1. b psal . 8. 1. 3. 4. 9. psal . 104. 24. 25. &c. psal . 19. 1. * gen. 7. 18. to 24. c mich. 7. 19. c ● . joh. 1. 7. rev. 1. 5. d 1 joh. 1. 7. rev. 1. 5. mich. 7. 19. e psal . 104. 25. psal . 107. 23. 24. psal . 95. 3. 5. gen. 1. 9. e psal . 104. 25. psal . 107. 23. 24. psal . 95. 3. 5. gen. 1. 9. f psal . 145. 3. isa . 40. 12. 15. 17. 22. g psal . 95. 3. 5. h job 38. 11. psal . 104. 9. to 11. psal . 107. 25. to 30. pro. 8. 29. jer. 5. 22. cap. 31. 35. i psal . 89. 8. 9. mat. 8. 26. 27. isa . 51. 10. psal . 7. 4. psal . 106. 9. psal . 78. 13. psal . 93. 3. 4. * psal . 2. 9. k psal . 46. 2. 3. l luk. 21. 17. 18. mat. 10. 28. 29. 30. m neh. 6. 11. dan. 3. 13. to 19. psal . 26. 1. 2. psal . 46. 1. 2. 3. act. 21. 13. 14. pro. 28. 1. * psal . 104. 8. to 15. * psal . 104. 25. n psal . 104. 6. to 15. 24. 25. 26. 27. psal . 136. 5. o psal . 31. 3. psal . 48. 14. isa . 58. 11. p psal . 104. 28. 29. ps . 145. 8. 9. 15. 16. q psal . 121. 1. 3. 4. 5. 6. 7. 8. r psal . 146. 5. psal . 34. 8. s psal . 34. 10. 17. 22. psal . 37. 3 4. 5. t rom 11. 33 34. psal . 36. 6. job 11. 7. 8. 9. v psal . 77. 19. * deut. 29. 29. rom. 12. 3. 1 sam. 6. 19. exod. 19. 21. 22. 24. x psal . 104. 25. josh . 1. 4. y ju. 23. 24. psa . 139. 3. 7. 9. z psal . 139. 7. 3. 9. amos 9. 1. 2. 3. 4. 5. jer. 5. 23. 24. a psal . 65. 5. & 139. 9. 10. & 23. 4. isa . 43. 2. josh . 1. 5. 7. 9. jer. 45 5. b gen. 39. 20. 21. 23. act. 16. 24. 25. dan 3. 23. 24. 24. 25. 26. 28. c. 6. 20. 21. 22. 23. c psal . 107. 25. 26. 27. 28. isa . 50. 30. lam. 2. 13. jer. 31 35. gen. 7. 18. d nah. 1. 2. to 12. c. 2. 1. e psal . 2. 2. 3. 4. 5. 9. deut. 29. 19. 20. jer. 7. 18. 19. f psal . 139 7. 8. 9. 10. jer. 11. 11. 2 chron. 20. 6. g psal . 2. 12. h mat. 29. 41 , rev. 21. 8. i eccles . 1. 7. psal . 104. 9. 10. k psal . 33. 5. 145. 9. 10. l psal . 107. 8. 15. 2. 31. psal . 145. 7. 4. 10. m eccles . 1. 7. psal . 104. 9. 10. n rom. 11. 36. gen. 1. 1. pro. 16. 4. o 1 cor. 11. 31. 1 pet. 4. 11. p luk. 1. 74. 75. rom. 14. 7. 8. q 1 chron. 29. 11. to 18. 1 cor. 4 7. and 15. 10. r act. 17. 28. s 1 chron. 29. 11. to 18. psal . 29. 2. psal . 56. 12. psal . 116. 12. t mal. 3. 2. 3. * 1 joh. 1. 7. rev. 1. 5. isa . 1. 16. 17. v 1 joh. 1. 7. rev. 1. 5. heb. 9. 14. ephes . 5. 26. 27. 1 cor. 6. 11. act. 3. 19. zech. 13. 1. rev. 7. 14. x dan. 12. 3. mat. 13. 43. phil. 2. 15. y gen. 7. & 8. z exod. 14. 15. to 31. a col. 1. 20. rev. 7. 14. b mich. 7. 19. 1 joh. 1. 7. jer. 50. 20. c. 31. 34. c isa . 45. 17. d jonah . 1. 3. isa . 8. 2. e joh. 19. 6. ephes . 2. 12. 13. 18. 19. rev. 5. 9. 10. heb. 10. 19. 20. f psal . 80. 7. 19. & 89. 15. cant. 2. 14. act. 2. 28. g 1 pet. 5. 8. 1 joh. 215. 16. 1 pet. 2. 11. * isa . 57. 20. h psal . 84. 7. phil. 3. 13. 14. 15. i rom. 8. 35. 36. 37. 38. 39. 2 cor. 1. 8. 9. 10. 11. c. 6. 4. to 11. heb. 11. 35. 36. 37. k jam. 1. 6. jer. 5. 22. l job 7. 4. psal . 109. 23. isa . 22. 18. c. 54. 11. heb. 11. 8. 9. 13. 14. 27. 37. gen. 12. 1. 5. 6. 8. 9. 10. c. 15. 13. 1 cor. 11. 23. to 29. ruth . 1. m gen. 47. 9. 1 chron. 29. 15 psal . 39. 12. psal . 119. 19. heb. 11. 13. 14. 1 pet. 2. 11. lev. 25. 23. n isa . 57. 20. o isa . 1. 16. cant. 5. 3. 1 cor. 6. 11. 2 cor. 7. 1. rev. 7. 14. heb. 9. 14. tit. 3. 3. 5. ephes . 4. 22. to 32. p psal . 107. 25. to 30. jon. 1. q psal . 34. 19. psal . 42. 7. act. 14. 22. heb. 11. 35. 36. 37. 38. 2 cor. 11. 23. to 29. ruth . 1. 20. 21. r psal . 119. 9. 11. 24. 30. 98. to 106. gal. 6. 16. 2 pet. 1. 19. s psal . 119. 67. 71. ezech. 16. 62. 63. 2 chron. 23. 11. 12. 13. heb. 11. 24. 25. 26. 27. t prov. 1. 32. jer. 22. 21. 1 joh. 2. 15. 16. 1 tim. 6. 9. 10. v psal . 1 26. 2. 3. 5. 6. isa . 25. 8. 9. c. 35. 3. 4. 10. c. 61. 3. c. 9. 3. 4. c. 65. 14. mat. 5. 4. 11. 12. rev 6. 9. 14. 15. 16. 17. w ephes . 3. 20. 21. gen. 22. 10. to 20. c. 42. 9. to 50. exod. 12. and 14. hest . 5. 6. 7. 8. & 9. dan. 3. 8. to 30. c. 4. 33. 34. 35. 36. 37. c. 7. 15. to 28. mat. 27. & 28. 1. 2. 1 sam. 2. 6. 7. 8. psal . 3. 2. 3. x psal . 95. 4. 5. job 38. 2. 10. y job 1. 21. 1 sam. 3. 18. & 2. 6. 7. 8. deut. 32. 39. mat. 10. 29. 30. 31. z psal . 107. 25. 26. 27. jon. 1. 4. a psal . 73. 14. 25. 26. 28. phi. 3. 26. psal . 130. 1. 5. 6. b numb . 34. 3. 12. c heb. 12. 11. psal . 71. 20. ruth . 1. 20. d 2 cor. 1. 4. 5. 6. heb. 12. 11. 12. psal . 126. 5. 6. e psal . 119. 67. 71. isa . 48. 10. jam. 5. 10. f dan. 12. 35. c. 12. 10. isa . 1. 25. 1 pet. 1. 7. zech. 13. 9. g psal . 119. 61. 71. 75. 2 tim. 4. 17. 18. ●●● 30. 20. 21. h psal . 107. 27. 28. 29. jon. 1. 4. to 16. mat. 8. 24. 25. i psal . 18. 6. 118. 15. 120. 1. hos . 5. 15. k psal . 143. 9. 10. 11. 12. l phil. 1. 21. 23. job 10. 1. 1 king. 19. 4. m hosea 5. 15. psal . 107. 27. 38. 30. psal . 143. 9. 10. n psal . 30. 6. jer. 22. 21. pro. 1. 27. o jonah 1. p josh . 7. 11. 12. jona . 3. 10. hos . 5. 15. isa . 27. 9. ezeck . 16. 61. c. 36. 21. to 38. q jer. 51. 42. mat. 6. 24. psal . 107. 27. 28. 29. * dan. 11. 35. r job . 1. 13. to 22. psal . 42. 7. 88. 7. & 34. 19. isa . 54. 11. s psal . 107. 28. 29. 30. jon. 1. 5. mat. 8. 24. 26. psal . 8. 9. t psal . 34. 19. & 37. 38. 39. 40. job 42. 10. 11. jam. 5. 11. psal . 94. 13. & 116. 7. isa . 14. 3. c. 57. 2. 1 king. 5. 4. mic. 7. 8. 9. v 1 pet. 5. 6. psal . 37. 34. isa . 25. 9. x gen. 7. & 8. y nah. 1. 8. 9. 10. jer. 15. 6. 7. judg. 5. 31. psal . 80. 16. z psal . 46. 1. 2. 3. 4. & 27. 1. 3 rom. 8. 35. 36. 37. 38. 39. mic. 7. 8. 9. a psal . 107. 30. b phil. 1. 23. c. 3. 2. 3. rom. 8. 23. 2 cor. 5. 1. 2. 3. 5. 8. luk. 2. 29. 2 tim. 4. 6. 7. 8. rev. 22. 20. * luk. 2. 29. gen. 46. 30. c isa 57. 20. 21. c. 1. 4. 5. 6. 2 king. 6. 33. 2 chron. 28. 22. 23. d psal . 39. 9. lam. 3. 26. judg. 10. 13. 1 sam. 3. 18. e isa . 47. 20. 21. f 2 chron. 28. 19. 22. 23. 1 cor 15. 33. g 1 cor. 5. 6. gal. 5. 9. 2 kin. 13. 6. c. 14. 29. c. 17. 21. h ps . 104. 25. lam. 4. 3. i rom. 1. 29. 30. 31. act. 13. 10. eph. 4. 19. k isa . 57. 20. jam. 1. 6. gen. 49. 4. l gen. 49. 4. jam. 1. 8. 2. pet. 2. 14. c. 3. 16. isa . 1. 5. c. 31. 6. jer. 5. 23. c. 6. 28. c. 3. 6. 8. 11. 12. hos . 11. 7. m eccles . 1. 7. n eccles . 5. 10. 12. 17. pro. 30. 15. o psal . 135. 6. gen. 1. 2. c. 7. 11. p psal . 64. 6. psal . 35. 20. and 43. 1. jer. 17. 9. q exod. 14. 28. gen. 7. 21. 22. 23. r prov. 12. 10. hos . 12. 7. act. 9. 2. zech. 3. 3. mat. 2. 16. * act. 27. 29. s prov. 5. 3. to 15. c. 1. 10. to 20. c. 7. 8. to 27. t 1 sam. 25. 10. 11. rom. 1. 29. 30. 31. 2 tim. 3. 2. 3. 4. v isa . 5. 2. 7. 2. tim. 2. 17. 1 cor. 5. 8. isa . 1. 5. 6. 7. 2 chro. c. 28. & 33. x psal . 104. 25. 26. y rom. 1. 29. 30. 31. ephes . 4. 19. 2 tim. 2. 26. rom. 6. 12. 13. 17. z mat. 7. 13. 14. luc. 13. 23. 24. rom. 9. 27. c. 10. 16. 1 pet. 3. 20. rev. 3. 4. isa . 17. 5. 6. 1 king. 19. 14. a joh. 9. 8. psal . 89. 9. psal . 93. 4. b 2 tim. 3. 2. 3. 4. jam. 3. 7. 8. psal . 2. 2. 3. * psal . 106. 13. 21. hos 6. 4. * joh. 8. 21. 24. * psal . 106. 35. 36. judg. 1. 21. 33. c. 2. 2. c psal . 2. 2. 3. 9. rev. 2. 27. ps . 50. 22. mat. 21. 44. isa . 8. 9. d psal . 125. 1. prov. 10. 30. isa . 33. 20. mat. 7. 24. 25. e rev. 19. 20. c. 20. 10. c. 21. 8. mat. 25. 41. f ruth . 1. 20. 21. exod. 1. 19. job . 3. 10. c. 13. 26. c. 23. 2. g job 3. & 6. 10. psa . 6. & 31. & 35. & 38. and 62. & 69 & 22. lam. 1. & 2. & 3. & 4. h job 7. 11. c. 9. 18. c. 10. 1. c. 25. 25. isa . 38. 15. 17. lam. 1. 4. c. 3. 15. i psal . 16. 11. isa . 35. 10. c. 51. 11. rev. 22. 2. to 8. k jam. 4. 4. 9. 10. 1 joh. 2. 15. 16. 17. . l 1 cor. 7. 30. 31. 1 joh. 2. 15. 16. m eccles 4. 8. c. 5. 15. isa 56. 11. n jam. 1. 6. isa 57. 20. o 1 cor 7. 31. p psal . 39. 9. 119. 19. levit. 25. 23. 1 chro. 29. 15. 1 pet. 2. 11. heb. 11. 8. 9. 13. 14. 15. 16. 37. 38. psal . 107. 4. 5. q job 1. 13. to 22. prov. 23. 5. r 1 sam. 4. 17 10 22. job 8. 9. c. 14. l. 2. jam. 3. 14. isa . 37. 36. psal . 103. 14. 15. 16. luk. 18. 26. psa 90. 5. 6. 7. s dan. 4. 3. to 35. c. 5. 30. 31. c 6. 23. esth . 7. t esther . 7. dan. 4. 33. v exod. 14. 27. 28. num. 31. 7. 8. 9. josh . 8. & 10. 11. & 12. judg. 1. 6. 7. c. 7. & 8. 1 king 16. 22. 2 king. 9. & 11. & 13. 14. 15. 16. 17. & 19. 21. 23. 24. & 25. 2 chron. 36. 1. to 22. dan. 4. 30. to 35. c. 5. 30. 31. act. 12. 21. 22. 23. x 1 joh. 2. 15. 16. 17. y act. 27. 29. z 1 joh. 2. 15. 16. 17. c. 5. 19. jam. 4. 4. 1 tim. 6. 9. 10. 11. a rev. 19. 20. c. 20. 10. mat. 25. 41. b 1 joh. 15. 16. 17. jam. 4. 4. col. 3. 2. c jonah . 1. 4. psal . 107. 25. 26. 29. d joh. 16. 33. 1 pet. 5. 9. 2 cor. 6. 4. 2 tim. 3. 11. 12. 2 cor. 4. 8. to 13. e job 10. 1. 1 joh. 2. 15. 16. 2 cor. 5. 2. 3. 4. rom. 8. 19. to 24. f 1 king. 19. 43. 44. job 38. 8. 9. g 1 tim. 6. 9. 10. jam. 5. 1. to 7. eccles . 2. 22. 23. h esth . c. 6. to 9. dan. 4. 30. to 34. act. 12. 11. 12. 13. luk. 12. 15. to 21. i lam. 2. 13. 2 sam. 1. 20. k heb. 6. 5. 6. 7. 2 tim. 4. 10. mat. 13. 20. 1 cor. 7. 31. 33. 34. gal. 1. 4. 1 tim. 6. 17. 2 pet. 2. 17. 20. 21. l eccles . 1. 7. m eccles . 5. 10. isa . 56. 11. n exod. 15. 5. 10. o gen. 7. 17. 18. p psal . 10. 18. joh. 3. 31. phi. 3. 19. col. 3. 2. q 1 tim. 6. 9. 10. 2 tim. 4. 10. eccl. 2. 22. 23. 1 joh. 5. 19. r phil. 2. 20. col. 3. 1. 20. 1 joh. 5. 4. 5. jam. 1. 27. 1 cor. 7. 33. s eccles . 5. 10. isa . 56. 11. hab. 2. 5. t jona . 1. 13. v 2 king. 9. 30. to 35. c. 10. 1. to 12. esth . c. 6. & 7. & 8. pro. 14. 20. lam. 1. 2. 8. psa . 88. 18. prov. 19. 20. c. 19. 14. 19. psal . 38. 11. x gen. 2. 11. lam. 2. 13. hab. 3. 9. 10. amos 9. 5. ezech. 27. 34. y 2 pet. 2. 20. 21. c. 1. 4. gal. 1. 4. z 2 pet. 2. 19. 20. 21. 1 cor. 3. 18. 19. gal. 1. 4. eph. 2. 2. eph. 6. 12. col. 2. 8. 20. 1 tim. 6. 17. 2 tim. 4. 10. jam. 4. 4. 1 joh. 2. 15. 16. 1 joh. 5. 4. 5. 19. a gen. 3. 16. c. 35. 16. 17. 18. job 3. 3. 4. 5. 8. b job 14. 1. 2. c. 3. 3. to 26. c luk. 2. 29. 30. gen. 46. 30. job 3. 3. to 10. rev. 22. 20. d phil. 1. 20. 23. 2. cor. 5 2. 31. 5. rom. 8. 22. 23. e psal . 55. 4. 116. 3. f 1 cor. 10. 2. 1 pet. 3. 21. g 1 joh. 2. 15. 16. 17. h rom. 6. 1. to 20. c. 14. 7. 8. luk. 1. 74. 75. gal. 1. 4. i gal 5. 16. 17. 18. rom. 7. 13. to 25. k gen. 7. & 8. 2 pet. 2. 5. 1. pet. 3. 20. l 1 tim. 6. 9. 10. rev. 20. 10. c. 21. 8. c. 19. 20. m exod. 15. 5. 10. n revel . 19. 20. c. 20. 10. c. 21. 8. mat. 25. 41. 42. o gen. 22. 15. c. 32. 12. josh . 11. 4. 1 king. 7. 20. 29. p job . 6. 3. psal . 40. 10. q psal . 6. 6. jer. 9. 1. 18. lam. 2. 10. 18. r 1 joh. 1. 7. mich. 7. 19. s job 7. & 14. t gen. 3. 19. eccles . 3. 20. c. 12. 7. v gen. 7. & 8. 1 pet. 3. 20. 21. 2 pet. 2. 5. x isa . 42. 2. 2 tim. 4. 17. 18. y psal . 109. 23. isa . 54. 11. job 7. 4. z 1 pet. 3. 20. 21. joh. 15. 4. 5. 6. 7. act. 2. 47. a jo● 38. 8. 10. 11. psa . 104. 9. jer. 5. 22. prov. 29. b 2 sam. 23. 2. 3. 4. deut. 17. 15. to 22. 2 chron. 9. 8. ps . 2. 10. 11. 12. c gen. 7. 8. 8. neh 1. 8. 2 pet. 2. 6. jer. 47. 2. isa . 48. 2. d exod. 14. 22. to 31. josh . c. 3. to c. 14. judg. c. 1. to 15. e psal . 104. 6. to 14. c. 107. 25. 26. 29. f psal . 119. 9. gal. 6. 16. g psal . 104. 6. to 14. h 2 thes . 3. 6. to 14. rom. 12. 6. 7. 8. i ezech. 16. 49. 1 tim. 5. 12. 13. 2 thes . 3. 6. to 13. pro. 19. 15. k ezech. 16. 45. 50. l heb. 3. 12. 13. jam. 1. 14. 15. m heb. 12. 1. 2 tim. 6. 9. n revel . 22. 11. 2 tim. 3. 13. o rev. 7. 14. dan. 11. 35. isa . 1. 25. p psal . 85. 8. hos . 14 8. q deut. 32. 5. r job 11. 15. s eph. 5. 27. cant. 4. 7. job . 11. 15. 1 pet. 1. 19. 2. pet. 3. 14. t jude 23. v job 11. 15. 1 pet. 1. 19. y 2 pet. 2. 13. jude 12. * isa . 3. 16. to 25. 1 joh. 2. 15 16. rom. 12. 1. 2. 1 tim. 2. 9. 10. z nah. 3. 17. rev. 18. 10. ps . 35. 14. 15. psa . 41. 9. 10. psal . 88. 18. pro. 14. 20. job 16. 20. c. 19. 14. to 20. psal . 38. 11. prov. 19. 4. 7. a pro. 17. 17. c. 18. 24. b job . 29. 2. to 25. luk. 16. 19. jam. 5. 3. 5. 6. c psal . 119. 71. 67. heb. 12. 11. d jam. 5. 1. to 8. prov. 1. 32. phil. 3. 19. e 2 chro. 33. 12. to 20. f psa . 119. 71. 1 pet. 1. 6. 7. heb. 12. 3. to 12. rom. 5. 3. 4. 5. g psal . 30. 5. 6. 7. psal . 107. 40. 41. ps . 113. 7. 8. h 2 tim. 4. 10. hos . 4. 7. c. 10. 1. prov. 1. 32. i 1 king. 13. 4. dan. 3. 11. to 23. k luk. 13. 24. l 1 cor. 9. 24 25. 26. 27. m joh. 11. 9. 10. hos . 4. 6. mar. 15. 14. 1 joh. 2. 11. joh. 12. 35. * act. 27. 29. * psal . 39. 1. 2. 9. * 1 cor. 13. 1. * isa . 59. 11. c. 57. 20. 21. o 1 joh. 15. 2. 15. 16. 17. p 1 cor. 7. 31. eccles . 1. & 2. q psa . 49. 16. 17. 18. jer. 15. 9. amos 8. 9. r psal . 69. mat. 14. 30. 31. t isa . 2. 22. psal . 146. 3. psa . 118. 8. 9. v psal . 61. 8. deut. 31. 6. josh . 1. 5. psal . 27. 9. 10. psal . 60. 11. x psal . 92. 2. 55. 17. ps . 53. & 56. 8. & 88. 13. dan. 6. 10. 1 thes . 5. 17. ephes . 6. 18. luk. 18. 1. c. 23. 36. y exod. 29. 39. c. 30. 7. 8. lev. 6. 12. 20. 1 chro. 16. 40. 2 chron. 2. 4. c. 13. 11. c. 31. 7. ezra . 3. 3. z the practise of piety p. 26 1. &c. heb. 10. 24. 25. deut. 6. 6. 7. c. c. 11. 19. 18. 20. psal . 95. 1. 2. 3. 4. 5. a rom. 13. 30. 31. philem. 22. 1 thes . 5. 2● . 2. & 3. 1. heb. 13. 18. 2 cor. 1. 11. b act. 27. 20. to 44. psa . 107. 25. to 31. c act. 20. 27. 31. to 40. psal . 107. 24. to 31. isa . 22. 2. jon. 2. 6. psal . 66. 12. d psal . 78. 53. psal . 3. 8. 43. 2. & 68. 20. e luk. 16. 25. job 21. 11. 12. 13. pro. 14. 13. rev. 18. 7. 8. amos 6. 1. to 8. f job 21. 12. 13. isa . 5. 11. to 16. luk. 16. 19. to 26. eccl. 11. 9. g heb. 3. 7. 8. 12. 13. 15. c. 4. 1. 11. 16. * mat. 25. 9. to 12. h luk. 19. 42 psal . 95. 7. 8. 11. 1 thes . 5. 19. i joh. 3. 8. gen. 6. 3. k 1 king. 16. 30. 31. 32. eze. 26. 37. ephes . 4. 18. 19. jer. 36. 23. 24. l psa . 38. 3. 4. 6. 8. mat. 11. 28. job 6. 2. 3. 4. amos 2. 13. rom. 7. 23. 24. 25. m hos . 14. 2. 8. rom. 6. 2. to 22. o gen. 1. 9. 10. psal . 33. 7. 104. 6. to 15. hab. 2. 14. c. 3. 15. job 38. 16. isa . 60. 5. p joh 1. 16. col. 1. 19. c. 2. 9. q psal . 104. 21. 26. 27. 28. 145. 15. 16. psa . 17. 14. mat. 5. 6. r hab. 3. 17. 18. 19. psal . 102. 26. 27. 28. isa . 19. 4. jer. 31. 34. 36. 37. c 33. 20. 21. ps . 136. & 145. 9. 15. 16. 17. 18. s gen. 1. 9. 10. job 38. 8. 9. 10 psal . 104. 6. 7. 8. 9. psal . 33. 7. psal . 136. 6. prov. 8. 29. jer. 5. 22. gen. 6. 17. c. 7. 11. to 24. c. 8. 1. to 22. t exod. 34. 6. psal . 103. 8. 9. 10. 11. psal . 86. 15. 16 v psal . 7. 11. lam. 3. 22. 23. isa . 54. 9. 10. x mat. 5. 9. to 15. luk. 8. 30. to 35. job 1. & 2. y psa . 24. 2. z 1 cor. 7. 31. 1 joh. 2. 15 16. 17. a psal . 62 10. 1 tim. 6. 17. prov. 23. 4. 5. b isa . 57. 20. jam. 3. 11. c joh. 17. 20. 21. 22. 23. rom. 12. 16. c. 15. 5. 6. phil. 2. 2. act. 4. 32. d psal . 119. 115. psal . 101. 6. 7. 8. psa . 139. 21. 22. 2. joh. 5. 5. 10. 11. 1 cor. 59. 10. 11. e 2 king. 9. 10. jer. 4. 30. c. 22. 14. ezech. 23. 40. isa . 3. 16. to 25. zeph. 1. 8. 9. f jam. 1. 6. 8. 2 pet. 2. 14. 15. 17. 20. jude 12. 13. ephes . 4. 1. g 1 cor. 9. 20. 21. 22. h act. 27. 41. i josh . cap. 3. to 13. 2 chron. 15. 5. 6. c. 36. 16. 17. 18. 19. 20. jer. 14. 19. 1 sam. 31. 1. to 7. 2 sam. 2. 26. k psal . 122. 6. 7. 8. psal . 128. 6. isa . 26. 3. 12. l 1 sam. 15. 6. 7. joh. 7. 24. mat. 23. 27. 28. m eccles . 5. 1. 7. n luk. 1. 29. 30. gen. 46. 30. rom. 8. 23. 2 cor. 5. 2. to 8. phil. 1. 23. job 14. 13. 14. c. 3. 22. o gen. 3. 19. job 4. 19. c. 34. 15. psa . 103. 14. 15. eccles . 3. 20. c. 12. 7. p gen. 27. 2. eccles . 9. 12. job 14. 1 thes . 5. 2. 3. q job 19. 25. dan. 12. 21. isa . 26. 19. act. 24. 15. rev. 20. 23. 1 cor. 15. 12. to 57 joh. 11. 23. 24. 1 thes . 4. 13. to 18. joh. 6. 39. 40. 44. 54. r 1 cor. 15. 42. 43. 44. 48. 49. 52. 53. 54. 2 joh. 3. 2. dan. 12. 3. mat. 13. 43. phil. 3. 21. 2 thes . 1. 10. s 1 cor. 15. 14. 51. 56. 57. t mar. 8. 36. joh. 12. 25. mat. 5. 29. 30. v joh. 6. 39. x 2 tim. 2. 12. rev. 20. 6. c. 22. 5. 1 thes . 4 17. y ro. 14. 7. 8. z job 19. 25. 1 joh. 3. ●●● . a 1 cor. 2. 9. isa . 64. 4. psal . 31. 19. rev. 22. 1. to 8. b psal . 19. 14. e psa . 73. 25. phil. 3. 7. 8. 9. a psal . 104. 34. b jude 13. pro. 13. 5. c. 14. 34. c isa . 26. 3. phil. 4. 7. d phil. 3. 20. col. 3. 2. 3. e psal . 107. 23. to 33. jona . 1. 5. to 17. f gen. 24. 63. psal . 77. 12. psa . 119. 97. ps . 143. 5. ps . 8. g psal . 104. 34 psal . 8. h phil. 3. 10. notes for div a91224-e49200 a gen. 2. 8. 9. b gen. 1. 28. 29. c. 2. 8. 15. c gen. 3. 6. to 20. d eccles . 2. 5. e gen. 2. 8. 9. f psal . 104. 24. dan. 2. 20. pro. 3. 19. jer. 10. 12. c. 51. 15. ephes . 3. 10. col. 2. 3. g psal . 104. 24. 1 tim. 1. 17. h psal . 147 5. job 36. 5 rev. 7. 12. i cant. 2. 12. c. 5. 13. k psal . 27. 4. psal . 90. 17. l 1 tim. 6. 16. 1 joh. 1. 5. m mat. 6. 28. 29. luk. 12. 27 isa . 40. 6. 7. 8. n 1 tim. 6. 16. o psa . 116. 1. psal . 73. 25. 26. psal . 16. 2. 5. 6. 11. p isa . 40. 6. 7. 8. psal . 103. 15. 16. psal . 90. 5. 6. 7. q psal . 104. 1. 14. 15. 16. jer. 10. 12. 13. c. 51. 15. c. 32. 17. r gen. 1. & 2. psal . 104. 14. 15. 16. psa . 33. 6. s jer. 5● . 15. dan. 2. 27. t psal . 104. 14. 15. 16. psal . 147. 8. mich. 5. 7. v psal . 116. 6. psa . 116. 6. psa . 40. 2. 3. jer. 32. 17. 27. eph. 3. 20. x psal . 33. 5. psal . 65. 11. gen. 1. 11. 12. 29. 30. y psal . 104. 24. psal . 145. 7. 15. 16. z psal . 107. 8. 15. 21. ps . 145. 7. 8. zech 9. 17. a phil. 4. 19. b psal . 104. 1. 14. 15. 16. c cant. 7. 12. c. 2. 12. 13. gen. 1. 11. 12. 29. 30. d psal . 8. 4. job 7. 17. 18. ezech. 47. 12. e psal . 145. 1. 2. 7. 21. f deut. 6. 12. c. 8. 11. g isa . 38. 21. ezech. 47. 12. 2 king. 8. 29. h gen. 2. 8. to 17. eccles . 2. 5. jer. 29. 5. 28. cant. 4. 16. c. 5. 1. 2. c. 6. 2. 3. 11. i 2 cor. 1. 3. 4. 5. 6. phil. 2. 7. 8. 9. heb. 10. 33. 34. k 2 cor. 1. 3. 4. 5. 6. l psal . 34. 8 m psa . 73. 25. cant. 2. 5. c. 5. 8. n ezech. 47. 12. deut. 11. 10 1 king. 21. 2. gen. 2. 9. o isa . 53. 4. 5. 6. 1 joh. 1. 7. c. 2. 2. rev. 1. 5. p mat. 11. 28. 29. c. 9. 11. 13. 1 tim. 1. 15. q 1 joh. 1. 7. rev. 1. 5. heb. 9. 14. r gen. 27. 27 hos . 14. 6. cant. 2. 13. c. 4. 11. c. 7. 13. s cant. 1. 3. 12. 13. 14. eph. 5. 2. cant. 5. 5. 13. rev. 8. 3. 4. t isa . 64. 6. v isa . 1. 13. 14. 15. pro. 28. 9. x rev. 8. 3. 4. y cant. 1. 3. 12. 13. 14. z gen. 2. 10. isa . 53. 11. cant. 4. 15. a isa . 55. 1 joh. 7. 37. 38. c. 4. 13. 4. 15. jer. 2. 13. zech. 13. 1. rev. 1. 5. 1 joh. 1. 7. b gen. 1. 11. 12. 22. 30. gen. 2. 8. to 16. 1 king. 21. 1. cant. 6. 2. c. 5. 1. &c. c mat. 11. 28. 29. psal . 63. 5. psal . 19. 10. isa . 25. 6. d psal . 34. 8. e psal . 80. 10. hos . 4. 13. jon. 4. 5. 6. f cant. 2. 3. isa . 25. 4. 5. c. 4. 6. c. 32. 2. psal . 121. 5. psal . 17. 8. 1 thes . 1. 10. g gen. 2. 8. to 17. c. 3. 1. 2. 3. cant. 5. 1. c. 6. 2. eccle. 2. 5. h cant. 5. 9. 10. 11. i cant. 5. 4. to 16. c. 8. 6. 7. rom. 8. 38. 39. k gen. 2. 8. to 16. isa . 51. 3. c. 61. 11. ezech. 28. 13. c. 31. 8. 9. c. 36. 35. joel . 2. 3. l cant. 5. 10. joh. 1. 1. 2. 16. rom. 8. 29. col. 2. 9. 10. m isa . 55. 1. 2. jam. 1. 5. joh. 1. 16. n gen. 28. isa . 61. 11. luk. 13. 19. o joh. 19. 41. 42. p joh. 20. 1. to 18. q mat. 28. 19. mar. 16. 15. col. 1. 5. 6. 23. rom. 10. 18. rev. 14. 6. psal . 19. 4. q mat. 28. 19. mar. 16. 15. col. 1. 5. 6. 23. rom. 10. 18. rev. 14. 6. psal . 19. 4. r joh. 18. 1. 2. 3. 26. c. 19. 41. 42. c. 20. 1. to 18. s joh. 18. 1. 2. t joh. 18. 3. to 18. v joh. 19. 41. 42. x joh. 20. 1. to 18. 1 cor. 15. 54. 55. 56. 57. y 1 cor. 15. 54. rom. 6. 9. 10. 11. z job 19. 25. 26. 27. 1 cor. 15. 20. to 56. 1 thes . 4. 13. to 18. rom. 6. 9. 10. 11. a rom. 1. 19. 20. 21. b isa . 2. 20. c. 30. 22. c. 31. 7. c gal. 3. 1. 1 cor. 10. 3. 4. c. 11. 24. 25. d ezech. 28. 13. e gen. 2. 8. 9. f gen. 1. 8. to 16. c. 3. 1. 2. g deut. 11. 10 can. 6. 2. 3. 11. to 16. c. 5. 1. 2. g gen. 2. 8. to 16. isa . 51. 3. h eccles . 2. 5 cant. 5. 1. 2. c. 6. 2. 11. i isa . 51. 3. joel . 2. 3. gen. 13. 10. k isa . 58. 11. l gen. 2. 9. 10. 11. 12. m isa . 58. 11. num. 24. 6. cant. 4. 5. n gen. 2. 15. 16. o joh. 20. 15. jer. 29. 5. 28. amos 9. 14. p ezech. 16. 49. mat. 20. 3. 6. 1 tim. 5. 13. 1 thes . 4. 11. 2 thes . 3. 6. to 16. exod. 20. 9. q gen. 2. 15. c. 3. 13. r gen. 1. 26. s gen. 2. 8. to 17. c. 3. 1. to 7. isa . 51. 3. t cant. 5. 1. c. 6. 2. 11. c. 8. 13. v jer. 19. 5. 18. amos 9. 14. x gen. 2. 15. to 25. c. 3. 1. 2. y rom. 5. 12. 13. 14. z gen. 2. 3. 16. rev. 2. 7. a gen. 3. 1. to 16. 2 cor. 11. 3. 1 tim. 2. 24. b 2 tim. 2. 26. 2 cor. 11. 3. c isa . 1. 29. c. 65. 3. c. 66. 17. cant. 5. 1. c. 6. 2. d gen. 3. 1. to 16. e gen. 3. 8. to 24. f rev. 22. 14. 15. g gen. ● . 22. 23. 24. h 2 cor. 12. 4. rev. 2. 7. i gen. 3. 1. to 9. k joh. 18. 1. to . 16. l gen. 3. 1. to 24. m joh. 19. 41. 42. rom. 6. 1. to 12. n gen. 3. rom. 5. 12. 13. 14. o joh. 18. 1. to 16. c. 19. 41. 42. rom. 6. 7. 8. 9. p rom. 5. 12. 13. q isa . 53. 4. to 12. rom. 4. 25. r gen. 3. 22. 23 , 24. ſ act. 2. 24. to 37. t rom. 5. 12. to 20. 1 cor. 15. 22. v gen. 3. joh. 19. 41 , 42. c. 20. 1. to 12. x gen. 3. 19. rom. 5. 8 , 9. y act. 2. 24. to 36. c. 13. 34. 35. 37. 1 cor. 15. 50. 52 , 53. 54. z gen. 3. 1. to 12. a gen. 2. 9. b rom. 5. 7 , 8 , 9. &c. c joh. 6. 50. 51. 54. 57 , 58. d joh. 19. 41. 42. e 1 cor. 15. 54 , 55 , 57. f gen. 3. 22. g joh. 18. 1. 2. to 16. h gen. 3. 22 , 23 , 24. i joh. 18. 1. 2. c. 19. 41 , 42. k gen. 3. 3. to 18. rom. 5. 7. to 16. l joh. 19. 41. 42. c. 20. 1. to 17. m gen. 27 27. hosea 14. 6. n cant. 5. 16. 2 cor. 2. 15. o ps . 119. 97. 47. 48. 72. 111. 112 113. 127. 140. 159. 167. p deut. 6. 6. 7. 8. 9. c. 11. 18. 19. 20. ps . 119. 97. q cant. 5. 1. 2. 3. 1 king. 21. 2. r 2 pet. 1. 3. 4. 2 cor. 1. 4. 20. rom. 15. 4. 9. 10. ps . 19. 8. 10. ps . 119. 72. 127. ier. 15. 16. ſ psal . 42. 4. to the end . ps . 43. 5. isa 1. 5. 6. to 21. act. 3. 19. 1 joh. 1. 7. t gen. 2. 8. to 16. cant. 6. 2. c. 5. 1. 2. u 2 pet. 1. 3. 4. 1 tim. 3. 16. heb. 6. 12. x psal . 1. 2. psal . 119. 97. deut. 6. 6 , 7 , 8 , 9. c. 17. 19. josh . 1. 8. y cant. 5. 1. c. 6. 2. 11. z isa . 40. 1. 2. c. 61. 1. 2. 3. c. 26. 20. rom. 15. 4. a cant. 4. 12. isa . 5. 1. b rom. 3. 2. 1 tim. 3. 15. isa . 6. 16. c rom. 2. 16. ephes . 2. 20. d jer. 39. 4. c. 52. 7. c. 29. 5. 18 amos 9 14. e mat. 28. 19. 20. mar. 6. 15. f luk. 4. 18. c. 7. 22. mat. 11. 5. jam. 2. 5. 6. 2 cor. 9. 9. g isa . 61. 11. h col. 1. 6. act. 19. 20. 1 thes . 1. 5. to the end . i joh. 5. 39. 2 pet. 1. 2. 4. 19. eph. 2. 8. to 13. c. 2. 12. 13. ps . 39. 5. 6. k psal . 143. 5. ps . 104. isa 40. 6 , 7 , 8. c. 61. 11. l col. 3. 1 , 2 , 3. m psal . 1. 1. 2. n act. 19. 19. col. 2. 8. o joh. 17. 3. jer. 23. 28 , 29. 1 pet. 1. 23. 25. psal . 119. psal . 19. 7. to 14. p rom. 1. 19. 20. 21. act. 14. 17. c. 17. 24. to 31. q luk. 13. 19. r gen. 38. 8. 9 s gen. 38. 28 , 29. 30. t ezech. 16. 4 , 5. exod. 2. 6. * gen. 21. 8. 12. c. 25. 27. judg. 13. 24. * 1 cor. 7. 36. u isa . 40. 6 , 7. 8. 1 pet. 1. 20. psal . 102. 11. psal . 103. 15. ps . 90. 5 , 6. jam. 1 , 10. job . 14. 2. * num. 1. 3. 18. c. 4. 3. 1 tim. 3. 4 , 5 , 6. 2 chr. 10. 6. to 12. * isa 34. 4. c. 64. 4. x eccles . 12. 2 , 3 , 4. y gen. 3. 19. z 2 sam. 19. 31 , 35 , 35. 1 king. 1. 1. gen. 27. 1. * zech. 11. 2. a job 5. 26. b gen. 5. 5. to 32. c gen. 23. 4. to 20. c. 47. 30. d gen. 3. 19. e gen. 3. 19. eccles . 3. 10. c. 12. 7. f 1 cor. 15. 36 , 37 , 38. to 55. 1 thes . 4. 13. to 18. job . 19. 25 , 26 , 27. g ps . 90. 5 , 6. ps . 103. 15. 16. psal . 129. 6. h eccles . 4. 3. job . 3. 11. 16. 21. c. 10. 18. 19. i isa . 40. 6 , 7 , 8. heb. 9. 27. k psal . 103. 15 , 16. isa . 40. 6 , 7 , 8. job . 14. 1 , 2. isa . 28. 1. 4. jam. 1. 11. 1 pet. 1. 24. l isa . 28. 15. 18. m job . 5. 26. n job . 14. 14. gen. 27. 2. o isa . 1. 30. c. 34. 4. c. 40. 6 , 7 , 8. c. 64. 6. job . 14. 1 , 2. heb. 9. 27. p psal . 90. 5. 6. 12 ps . 39. 4. 5. 12. q psal . 38. 35 , 36. ps . 92. 7. r isa . 1. 30. ezech. 17. 9 , 10. psal . 102. 4. 11. ſ psal . 90. 9 , 10. t deut 32. 29. u cen. 2. 8. to 17. x gen. 3. rom. 5. 8 , 9. &c. y rom. 7. 8. to 25. c. 9. 12. z rom. 1. 25. to 32. c. 7 , 8 , to 25. jam. 1. 13 , 14 , 15. a psal . 9. 17. mat. 25. 41. 46. b joh. 18. 1. to 16. c. 19. 41 , 42. c. 20. 1. to 17. rom. 4 , 25. 1 cor. 15. throughout . 2 cor. 4. 14. eph. 2. 10. c gen 3. 17 , 18 , 19. d gen. 3. 1 , 2. 1 king. 11. 1 , to 10. 2 chron. 21. 1 , to 12. 2 tim. 2. 17. c. 3. 1. to 9. 2 pet. 2. 1 , 2. col. 2. 8. act. 20. 29 , 30. * prov. 24. 31. isa . 39. 13. zeph. 2. 9. hos . 9 6. e eph. 2. 1 , 2 , 3. c. 4. 17 , 18 , 19. rom. 1. 24. to 32. job . 15. 16. rom. 7. 14. to 25. f isa . 58. 11. c. 61. 11. ezec. 36. 35. joel . 2. 3. deu. 22. 2. g col. 1. 10. 6. rom. 1. 13. phil. 4. 17. c. 1. 11. jam. 3. 17. 2 pet. 1. 5. to 11. h cant 2. 12 , 3. hosea 14. 16 , 7. ps 103. 25 , ps . 92. 17. i dan. 4. 4 30. k dan. 4. 30 , 31 , 32 , 33. c. 5. 30 , 31. c. 6. 1. to 27. psal . 37. 35 , 36. ps . 73. 18 , 19 , 20. job . 20. 5 , 6 , 7. c. 21. 11 , 12 , 13. psal . 92. 17. 2 chron. 33. 11. c. 36. 1. to 22. josh . c. 10. & 11. & 12. judg. 1. 5 , 6 , 7. job . 1. 13. to 22. lam. 4. 6. l ps . 103. 15 , 16. isa . ●0 . 6. 7. 8. m job . 1. & 2. & 3. see k. before . n isa . 40. 6. 7. 8. ps . 103. 15. 16. o job . 14. 1. 2. c. 8. 9. psal . 102. 11. p job . 14. 14. isa . 38. 1. 2. 2 tim. 4. 6. 7. 8. mat. 24. 42. c. 25. 13. luk. 12. 38. q joh. 18. 41. mat. 27. 60. 2 king. 21. 18. r eccles . 11. 8. 9. c. 12. 1. &c. ſ job . 14. 7 , 8 , 9. 12. hosea 14. 5 , 6 , 7. cant. 2. 12 , 13. psal . 104. 30. t judg. 2. 10. psal . 48. 15. eccles . 1. 4. u cant. 2. 12 , 13. job . 14. 7 , 8 , 9. 12. hosea 14. 5 , 6. 7. x joh. 42. 10. to 17. hosea 14. 5 , 6 , 7. micah 7. 8 , 9 , 10. psal . 34. 19. 22. ps . 37. 32 , 33 , 37 , 39 , 40. ps . 40. 1 , 2 , 3. psal . 138. 7. ps . 142. 7. psal . 145. 18 , 19 , 20. psal . 71. 20 , 21. ezech. 37. 1. to 12. y ps . 42. 5 , to the end . ps . 43. 2 , 3 , 5. psal . 4● . 1 , 2 , 3. 4. psal . 27. 1 , 2 , 3. 14. psal . 29. 11. psal . 31. 23. 24. ps . 40. 1 , 2 , 3. ezech. 37. 1. to 13. z hosea 14. 5 , 6 , 7. a 1 cor. 15. 55 , 56. b isay 26. 19. job . 19. 25 , 26 , 27. 1 cor. 15. 1 thes . 4. 13. to 18. joh. 11. 24. c rom. 12. 10. 16 , 18 , 19. c. 13 , 8 , 9 , 10. c. 15 , 5 , 6. 7. gen. 13. 8 , 9. eph. ● . 2 , 3 , 4 , 5 , 6. heb. 12. 14 , 15. d prov. 13. 10. c. 17. 14. c. 18. 6. 19. 1 cor. 1. 11 , 12 , 13. rom. 16. 17 , 18. e isay 5. 8. mich. 2. 2 , 3. f 2 chron. 33. 2. to 15. prov. 11. 11. c. 12. 7. c. 14. 11. psal . 140. 11. ps . 37. 38. 2 pet. 2. 1. to 22. * joh. 8. 11. 2 chro. 34. 15. 16. 17. jer. 13. 23. g gen. 3. 8. to 15. cant. 5. 1. h gen. 1. 26. to 31. c. 2. 18. to 22. c. 3. 1. to 8. psal . 8. 4. to 9. i ps . 95. 1. 7. psal . 100. 1. 2. 3. 4. k prov 13. 5. mat. 7. 6. 2 pet. 2. 21. 22. isa . 1. 6. c. 66. 3. 4. c. 64. 6. zach. 11. 8. l isa . 5. 2. cant. 4. 12. mat. 21. 33. m jer. 9. 14. isa . 55. 1 , 2 , 3. joh. 15. 5. 8. n psal . 78. 70. 71. 72. eccles . 4. 13. 14. c. 9. 15. 16. 1 cor. 1. 16. 17. 18. jam. 2. 1. to 8. 2 cor. 4. 7. to 12. 1 cor. 4. 9. to 14. job . 32 9. jer 5. 5. 6. o dan. 11. 21. psal 15. 4. isa . 32. 5. 6. p mal. 3. 16. 17. mat. 7. 22. 23. act. 10. 34. col. 3. 25. 1 pet. 1. 17. q prov. 12 26. ps . 16. 3. r isa . 5. 1 , 2 , 3. gen. 2. 8 , to 12. 1 king. 21. 2. cant. 4. 12. mat. 21. 33. ſ isa 41. 8 , 9. c. 44. 1 , 2. eph. 1. 4. 2 thess 1. 13. 1 pet. 2. 9. rev. 17. 14. t cant. 4. 12. matth. 21. 33. isa 5. 2. u psal . 125. 2. isay 4. 5. 6. c. 5. 1 , 2. c. 27. 2 , 3. psal . 34. 7. ps . 121. 3. to the end . x mat. 21. 33. isay 5. 2. 6. luc. 13. 19. y psal . 129. 3. jer. 26. 18. jer. 4. 3. hos . 2. 23. c. 10. 12. 2 chr. 33. 11 , 12 , 13. psal . 119. 67. isay 48. 10. z jer. 22. 21. 2 chron. 34. 16 , ●7 . a heb. 12. 10 , 11. ps . 119. 67. isa . 1. 25. dan. 11. 35. mal. 3. 3. b isa . 5. 1 , 2 , 3. mat. 21. 33. c 1 pet. 2. 2. isa 55. 1. 3. joh. 6. 30. to 62. d 1 cor. 3. to 12. e rom. 7. 18. joh. 1. 1● . act. 20. 32. c. 26. 18. f isa . 5. 1. to 8. ps . 80. 12. 13. 2 chron. 24. 15. 16 , 17 , 18. g gen. 2. 8. isa . 5. 2 , 3. jer. 29. 5. 18. amos 5. 11. c. 9. 14. h gen. 3. 17. 18 , 19. heb. 6. 8. prov. 24. 31. zeph. 2. 9. hosea 9. 6. isa . 34. 13. i isa . 60. 21. c. 61. 9. 1 cor. 3. 5. to 12. eph. 2. 1. to 14. k isa . 61. 11. l mat. 13. 8. 24. joh. 15. 5. 8. col. 1. 10. m gen 3. 18. isay . 34. 13. prov. 24. 31. zeph. 2. 9. hos . 9. 6. n mat. 13. 24. to 51. rev. 2. 3. 1 joh. 11. 8. 9. 10. jam. 3. 2. rom. 7. 7. to . 25. prov. 24. 16. o heb. 12. 15. 16 , 17. mat. 13. 1. 23. heb. 4. 1. 11. c. 3. 13. 1 cor. 5. 6 , 7. p prov. 24. 30 , 31. q hab. 1. 13. prov. 13. 5. 1 cor. 5. 1 , 2 , 6 , 7 , 10 , 12 , 13. r rom. 6. 1. to 23. c. 7. 7. to 25. gal. 5. 16. to 26. heb. 12. 4. 1 cor. 9. 26 , 27. ſ joh. 1. 16. col. 1. 10. eph. 1. 23. c. 3. 16 , 17 , 18 , 19. 2 pet. 1. 5. to 12. 2 cor. 8. 7. t cant. 5. 1 , 2. c. 6. 2. 11. c. 8. 13. gen. 27. 27. hos . 14. 6. u psal . 16. 3. acts 2. 42 , 46 , 47. heb. 10. 24 , 25. 1 joh. 1. 3. c. 2. 19. ps . 27. 4. x psal . 84. 1. to 12. psal . 42. 1 , 2. ps . 27. 4. y cant. 5. 1. c. 6. 2. 12. c. 8. 13. z cant. 8. 13. c. 6. 2. 2 cor. 6. 16. 17. 18. lev. 26. 12. eph. 3. 17. rev. 7. 15. c. 21. 3. c. 3. 20. gal. 2. 20. 1 joh. 3. 24. c. 4. 16. a gen. 2. 5 , 6. 10. 11. job . 8. 16. c. 14. 9. isa . 1. 30. jer. 14. 1. to 21. isa . 58. 11. ps . 65. 10. 11. hosea 14. 5 , 6 , 7. b isa . 27. 2 , 3. mal. 4. 2. psal . 80. 7. 19. luc. 1. 78 , 79. 2 cor. 4. 4. 6. ps . 72. 6. joh. 1. 16. heb. 6. 6 , 7. ephe. 4. 15. c. 2. 21. 2 thess . 1. 3. 1 pet. 2. 2. 2 pet. 3. 18. 1 cor. 3. 5. to 11. c ps . 1. 3. jer. 17. 8. ps 92. 13 , 14 , 15. d eph. 2. 10. 12 , 13. 16. to 25. c. 3. 5. 6. gal. 3. 27 , 28. jam. 2. 1. to 10. mat. 13. 47 , 48. e acts 10. 11. to 17. mat. 13 , 47 , 48 , 49. f psal . 19. 11. rom. 10. 18. matth. 28. 19. mar. 16. 15 , 16. g gen. 2. 10. num. 24. 6. isa . 58. 11. h ps . 1. 3. jer. 17. 8. heb. 6. 7. cant. 4. 15. isa . 27. 2 , 3. joh. 4. 13 , 14 , 15. c. 7. 38. c. 19. 34. 1 joh. 5. 6. 8. re. 21. 6. c. 22. 17. 1 cor. 3. 5. to 12. i heb. 6. 8. mat. 3. 10. c. 7. 19. luc. 13. 6 , 7 , 8. k psal . 80. 13. cant. 2. 15. l psal . 80. 12 , 13 , 14 , 15. 2 chron. 34. 15. to 19. acts 8. 1 , 3 , 4. c. 9. 1 , 2. c. 12. 1. to 7. m ps . 125. 2 , 3. n luc. 13. 19. 1. cor. 15. 36 , 37 , 38. mat. 13. 8. o sanguis martyrum semen ecclesiae . cyprian . p acts 8. 1. to 16. c. 11. 19. to 25. exod. 1. 11 , 12 , 13 , 14 , 15. q exod. 1. 12. philemon . 10. philip. 1 1. 14. 16 , 17 , 18. acts 8. 1. to 16. r euseb . theoderet . nicephorus , socrates , evagrius , the centuries , the english , & french books of martyrs . ſ job 14. 7 , 8 , 9. cant. 2. 11 , 12 , 13. hosea . 14. 5 , 6. ps . 104. 29 , 30. 14. isa . 53. 2. mat. 24. 32. t psal . 51. 9 , 10 , 11 , 12. psal . 42. 5 , 6. ps . 77. 1 to 11. revel . 3. 2. u hosea 14. 5 , 6. mich. 7. 8 , 9. isa . 40. 29 , 30 , 31. job 17. 9. ps . 92. 12 , 13 , 14 , 15. luc. 22. 32 rev. 2. 19. x 1 joh. 3. 9. ps . 1. 3. ps . 125. 1 , 2. rom. 8. 35. to the end . jer. 32. 38 , 39 , 40 , 41. esa . 58. 11. ps . 37. 24. y cant. 2. 11 , 12 , 13. hos . 14. 5 , 6. isa . 60. 1. eph. 5. 14. z stapleron , bellarmin ▪ bozius , augustinus triumphans , and others . z 1 kings 19. 14 , 15. 18. ro. 11. 3. to 6. mat. 26. 56. acts 8. 1. heb. 11. 36 , 37 , 38. a job 42. 10 , to 17. b mic. 7. 8 , 9 , 10. ps . 27. 14. ps . 37. 5 , 6 , 7 , 34. 39. 40. ps . 40. 1 , 2 , 3. psal . 113. 7 , 8 , 9. c exod. 1. 10 , 11 , 12 , &c. act 8. 1 , to 16. d exod. 1 , & 2. gen 38. to 49. c. 50. 20 , 21. ester . c. 5. to 10. dan. 3. 19. to the end . &c. 7. throughout . e gen. 37. to 50. f esth 5. to 10. g exod. 1. & 2. h jude 12. i cant. 2. 11 , 12 , 13. mat. 24. 32. hosea 14. 5 , 6 , 7. job 14. 7 , 8 , 9 , 10. k isa . 66. 14. mal. 4. 2. joh. 15. 2. 7. 8. l jam. 2. 17 , 18. mat. 5. 16. rev. 2. 19. m jude 12. n isa . 5. 1. to 8. o psal . 80. 12 , 13. isa . 5. 1. to 8. 2 chron. 34. 15. to 20. rev. 2. 5. heb. 6. 4 , 5 , 6 , 7 , 8. c. 2. 3. c. 3. 11. to 17. matth. 3. 9. c. 7. 19. p 1 chr. 28. 9. psal . 95. 10 , 11. heb. 3. 11 , 12. 1 chr. 34. 16. heb. 6. 5 , 6. dan. 1. 28. to 32. heb. 12. 17. q pro. 22. 24. 25. 1 cor. 5. to 13. heb. 12. 15. 2 pet. 2. 1. 2. 2 cor. 6. 14. 15. 16. 17. 18. r psal . 26. 4. 5. psal . 6. 8. ps . 101. 2. to the end . psal . 119. 115. psal . 139. 19. pro. 1. 12. to 17. isa . 52. 11. rev. 18. 4. psa . 1. 1. s isa . 1. 2. to 28. heb. 6. 5. 6. 7. 8. 2 pet. 2. 1. to the end . rev. 2. 4. 5. 14. 15. 16. 19. 20. c. 3. 15. 10. 17. mat. 7. 21. 22. 23. t cant. 5. 13. exod. 30. 34. 23. isa . 42. 24. jer. 6. 20. v phil. 1. 12. 13. 14. jam. 5. 10. 11. act. 8. 1. to 16. 1 pet. 1. 6. 7. 1 thes . 1. 5. 6. 7. 8. rom. 1. 8. x psal . 51. 17. isa . 66. 2. y rom. 2. 5. z joel . 2. 13. a host . 7. 7. 8. jer. 29. 5. eccles . 2. 5. luk. 13. 19. b col. 1. 6. mar. 16. 15. 2 pet. 1. 1. c ephe. 2. 13. 14. 15. to the end c. 4. 4. 5. 6. 7. 13. 14. rom. 15. 5. 6. d jer. 29. 5. 18. amos. 9. 14. esth . 1. 5. c. 7. 7. 8. e psal . 68. 18. psal . 131. 14. levit. 26. 11. 12. 2 cor. 6. 16. rev. 21. 3. f joh. 13. 1. rom. 11. 29. joh. 14. 16. 17. isa . 59. 25. g phil. 1. 10. 11. col. 1. 9. 10. gal. 5. 18. 22. 23. h rev. 2. 5. mat. 21. 43. i joh. 10. 28. 29. rom. 11. 29. c. 8. 30. to the end . k cant. 6. 2. 3. 12. 1 king. 21. 2. l 1 cor. 12. 4. to 31. ephes . 4. 13. 16. i rom. 1. 8. eph. 1. 15. col. 1. 4. 1 thes . 1. 3. k eph. 4. 5. col. 1. 23. k col. 1. 4. 2 thes . 1. 3. l num. 12. 3. zeph. 2. 3. m jam. 5. 11. n dan. 6. 10. o phil. 4. 11. p 1 cor. 12. 8. phil. 1. 9. q 1 pet. 1. 8. rom 15. 13. 2 cor. 8. 2. rom. 15. 13. 2 cor. 8. 2. r 1 cor. 12. 4 to 31. s eph. 2. 15. 16. 21. c. 4. 4. 5. 6. 13. t 1 cor. 12. 4. to 31. v joh. 1. 16. x col. 2. 9. 10. ephes . 1. 23. y heb. 5. 12. 13. 14. 1 cor. 3. 1. 1 pet. 2 , 2. z jer. 39. 4. c. 52. 7. eccl. 25. 2 king. 21. 18. 1 king. 21. 2. esth . 1. 5. c. 7. 7. 8. a cant. 4. 12. 15. 16. c. 5. 1. c. 6. 2. 11. c. 8. 13. b gen. 2. 8. 9. 10. c. 13. 10. isa 51. 3. ezec. 28. 13. c. 31. 8. 9. joel . 2. 3. c psal . 149. 4. lev. 26. 11. 12. isa . 5. 7. z psal . 1. 3. jer. 17. 8. ezec. 47. 13. 37. 35. a isa . 1. 30. c. 64. 5. b psa . 1. 3. psa . 37. 31. pro. 17. 8. ezech. 47. 12. rom. 8. 30. to the end . cant. 8. 8. 6. 7. c 2 tim. 4. 16. mat. 13. 21. d 1 joh. 3. 9. e mat. 13. 21. luk. 8. 13. jude 12. f eph. 2. 1. 1 tim. 5. 6. rev. 3. 1. g jude 12. h 1 john 2. 19. eph. 4. 13. to 17. heb. 10. 23. 24. 25. i 1 cor. 5. throughout . 1 tim. 1. 20. mat. 18. 17. k mat. 6. 28. 29. 30. l isa . 61. 3. m mat. 5. 36. 1 tim. 2. 9. 10. 1 pet. 3. 3. 4. 5. 1 thes . 5. 22. 23. n phil. 1. 10. o isa . 3. 16. to 25. 2 king. 9. 30. jer. 4. 30. ezech. 23. 40. rom. 12. 1. ezech. 16. 49. 50. 1 pet. 3. 2. 3. 4. 5. k gen. 13. 10. num. 24. 6. l isa . 66. 2. c. 57. 15. jam. 4. 6. 1 pet. 5. 5. 6. l esth 7. 7. m psal . 119. 1. 3. 32. gal. 6. 16. psal . 1. 1. 2. n psal . 19. 7. to 13. jer. 15. 16. psal . 119. b cant. 2. 12 gen. 1. 12. c. 2. 9. job 8. 16. c eph. 2. 1. to 8. 1 cor. 6. 9. 10. 11. joh. 1. 16. col. 1. 9. 10. 11. 1 thes . 1. 5. to 10. d rom. 8. 28. 29. 30. eph. 2. 1. to the end . e 1 tim. 1. 15 16. 13. 14. 2 chron 33. 13. 14. f psal . 103. 15. 16. isa . 40. 6 7. 8. mat. 6. 30. g 1 joh. 3. 9. rom. 11. 29. 2 tim. 2. 19. jer. 32. 39. 40. rom. 8. 30. to the end . psal . 125. 1. 2. 3. psal . 37. 23. 24 , isa . 40. 29. 30. 31. joh. 10. 28. 29. h 1 cor. 15. 1 thes . 4. 14. 16. job 19. 25. 26. 27. i psal . 4. 8. psal . 116. 7. k psal . 4. 4. notes for div a91224-e74960 a gen. 1. 26. 27 c. 5. 1. c. 9. 6. ephes . 4. 24. col. 3 10. b gen. 2. 7. c psal . 16. 10. psal . 30 3. psa . 34. 22. psal . 72. 14. d 1 cor. 6. 19. 20. e luk. 16. 22. f 1 pet. 5. 8. job 1. 7. g psal . 49. 7 8. mat. 16. 26. mar. 8. 36. h job . 4. 19. 2 cor. 5. 1. 2. i gen. 2. 7. c. 3. 19. c. 18. 27. eccles . 3. 20. c. 12. 7. job 4. 19. k isa . 3. 18. to 25. rom. 13. 13. 14. 1 tim. 2. 9. 1 pet. 3. 3. 4. 5. l isa . 3. 18. 19 20. 21. 22. ezec. 27. 13. to 28. isa . 23. 2. 8. m 1 cor. 4. 9. to 14. 2 cor. 4. 8. 9. 10. 11. 2 chron. 36. 15. 16. mat. 33. 31. 37. act. 7. 52. n jam. 5. 14. 2 king. 1. 2. 3. to 18 c. 7. 8. 9. o 2 king. 8. 29. c. 9. 15. c. 5. 3. to 26. mat. 4. 14 c. 8. 16. c. 12 15. 22 c. 15. 30. c. 19. 2. act. 28. 9. joh. 5. 3. to 10. p ephes . 2. 1. 2. ezech. 16. 6. psal . 38. 1. to 12. isa . 1. 6. q isa . 65. 1. rom. 9. 14 , 15 , 16. joh. 1. 10 , 11. r mal. 3. 14. ſ psal . 38. 4 ● psal . 40. 12. ps . 49. 5. heb. 12. 1. isa . 1. 6. t hab. 1. 13. u isa . 1. 6. 16. jer. 4. 14. x luk. 19. 19. gen. 9. 3. 1 sam. 25. 11. 36. esther 1. 3. to 10. isa . 22. 13. amos 6. 4 , 5 , 6. y gen. 3. 19. eccles . 3. 20. c. 12. 7. z 1 cor. 11. 27. 29. 2 cor. 2. 15. 16. heb. 4. 2. a isa . 55. 1 , 2 , 3. b isa . 3. 18 , 19 , 20. luk. 16. 19. gen. 45. 22. 1 pet. 3. 3 , 4. 2 sam. 1. 24. zeph. 1. 8. mat. 11. 8. c rev. 3. 17. 18. d rom. 13. 14. rev. 3. 18. psal . 45. 13 , 14. e ps 90. 5 , 6. ps . 103. 15 , 16. isa . 40. 6 , 7 , 8. f esther . 1. 3 , to 12. 2 chron. 7. 8. amos 6. 4 , 5 , 6. job 21. 11 , 12 , 13. jam. 5. 5. g jam. 1. 23. 24 , 25. i 1 pet. 3. 3 , 4 , 5. 1 tim. 2. 9 , 10. k dan 13. 3. matth. 13. 43. l gen. 2. 7. c. 3. 19. c. 18. 27. job 4. 19. c. 14. 1 , 2 , 3. ps . 103. 14. psal . 104. 29. eccles . 3. 20. c 12. 7. m psal . 103. 15. isa . 28. 1. 4. c. 40. 6 , 7. jam. 1. 11. 1 pet. 1. 24. n isa . 3. 18. 24. o ps . 102. 11. ps . 109. 23. ps . 144. 4. job 8. 9. c. 14. 2. c. 17. 7. p psal . 39. 11. psal . 49. 14. q mat. 25. 41. mar. 9. 43 , 44 , 46 , 47. rev. 1● . 20. c. 20. 10. r dan. 12. 3. matth. 13. 43. notes for div a91224-e78450 oan . 20. 19. * john 20 : 19. * rev. 2. 7. 11. 17. 21. c. 3. 5. 12. 21. c. 21. 7. 2 tim. 1. 7. 8. * rev. 2. 7. 11. 17. 21. c. 3. 5. 12. 21. c. 21. 7. 2 tim. 4. 7 8. * 0. m 4. 9. 1 c. 5. 1. * pro. 14. 13. * 2 cor. 4. 17. 2. tim. 2. 12. * joh. 8. 36. gal. 5. 1. * psal . 37. 24. * 2 cor. 4. 17. 2 tim. 4. 8. levit. 25. 23. * psal . 39. 12. psal . 119. 19 2 chron : 29 15. heb. 11. 13 1 pet . 2. 11. * gen. 12. 28. to 48. act. 7. 3. to 17. heb. 11. 8. * isay 41. 5. 6. * heb. 11. 14. 16. * prov. 11. 8. c. 21. 18. c. 12. 13. * psal . 18. 2. psal . 1. 3. psal . 144. 2. * isay 53. 4. 5. 6. 8. 10. rom 4. 25. 1 cor. 15. 3 1 pet. 2. 24. * heb. 12. 2. c. 13. 12. 12. gal. 3. 13. phil. 2. 8. * phil. 1. 29 2 tim. 2. 12. rev. 7. 13. to 17. four discourses delivered to the clergy of the diocess of sarum ... by the right reverend father in god, gilbert, lord bishop of sarum. burnet, gilbert, 1643-1715. 1694 approx. 455 kb of xml-encoded text transcribed from 63 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a30350 wing b5793 estc r202023 12259060 ocm 12259060 57738 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30350) transcribed from: (early english books online ; image set 57738) images scanned from microfilm: (early english books, 1641-1700 ; 175:1 or 2473:10) four discourses delivered to the clergy of the diocess of sarum ... by the right reverend father in god, gilbert, lord bishop of sarum. burnet, gilbert, 1643-1715. [2], x, 110, [2] p. printed for richard chiswell ..., london : 1694. advertisements: p. [2] at end. reproduction of original in british library and the folger shakespeare library. (from t.p.) i. the truth of the christian religion -ii. the divinity and death of christ -iii. the infallibility and authority of the church -iv. the obligations to continue in the communion of the church. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity -early works to 1800. church of england -doctrines. apologetics -early works to 1800. apologetics -history -17th century. 2003-11 tcp assigned for keying and markup 2003-12 spi global keyed and coded from proquest page images 2004-01 john latta sampled and proofread 2004-01 john latta text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion four discourses delivered to the clergy of the diocess of sarum , concerning i. the truth of the christian religion . ii. the divinity and death of christ. iii. the infallibility and authority of the church . iv. the obligations to continue in the communion of the church . by the right reverend father in god , gilbert , lord bishop of sarvm . london , printed for richard chiswell , at the rose and crown in st. paul's church-yard . mdcxciv . imprimatur , jo. cant . ian. 22. 1693 / 4. to the clergy of the diocess of sarum . my reverend and dear brethren , these discourses were at first prepared for you , and were delivered to you among a great many more on other subjects on several occasions : they were so well received by you , that many of you desired that you might have them copied out for a more lasting use . this has set me on publishing these that follow , they relating to four different sort of men with whom you may be engaged . the first is against atheists and libertines , who grow to be so bold and insolent , that it is of the last importance , that you should be well furnish'd with answers to those objections with which they make the greatest noise . this is the pest of the age we live in , the most dangerous as well as the most contagious of all others : it strikes at all , and corrupts the whole man , as well as it dissolves all the bounds of nature and society . this promises such an indemnity , and gives so entire a liberty , that depraved inclinations and affections will be always of its side ; and it has some specious things to alledge , the novelty and boldness of which , makes them pass for wit and good humour , which will be always taking to those who want and desire supports and excuses for sins , upon all these accounts , and chiefly upon the fatal progress which this blasphemous spirit of infidelity has made among us , it becomes us to consider these matters well , that we may be throughly acquainted with all those depths of satan , and know what to answer to all those false shews of wit or reason , as wall as to the more petulant demands by which that prophane crew study to undermine and beat down all religion . one of their common topicks , is the decrying all mysteries ; and in this they fall in to the same opposition with the socinians , tho upon very different designs . for the socinians run down all mysteries , and think they can make it appear , that those passages of scripture by which they are commonly proved , have another meaning ; whereas libertines do it , being persuaded that they are indeed contained in the scriptures ; and therefore they hope that they will gain their main end of decrying all revealed religion , if strong prejudices are once formed against mysteries ; and yet they are at the same time consider'd as parts of the christian religion , and are believed to be contain'd in the scriptures . i must also do this right to the socinians , as to own that their rules and morality are exact and severe ; that they are generally men of probity , iustice and charity , and seem to be very much in earnest in pressing the obligations to very high degrees of virtue . yet their denying all secret assistances , must cut off the exercises of many devotions , that give a softness and tenderness to the mind ; which if once extinguish'd , it must of necessity draw after it a dry flatness over all a man's thoughts and powers ; their denying the certainty of god's foreseeing all future events that depend upon the freedom of a man's will , must very much weaken our confidence in god , our patience under all misfortunes , and our expectations of a deliverance in due time . their notions of another state , do also take off much of the terror under which bad men ought to be kept , and lessen the ioys of good men ; on all these accounts , their opinions seem to have a great influence upon practice ; but with ●●lation to the great article of christianity concerning the person and sufferings of iesus christ , their doctrine gives so different a view of this religion in its most important head , that either we have been guilty of a most irreligious prophanation , in esteeming one to be god , and giving him all the acknowledgments and adorations that belong to the great and eternal god , who yet is a meer creature ; or they must be no less guilty , who if he be the great and the true god , do look on him only as a creature , and yet offer him all divine honour and worship : and if his death was only a pattern , or any thing else than a true propitiatory sacrifice , then we who look on it as our propitiation and redemption , who claim and trust to it , as our ransom and atonement , do very impiously raise its value beyond the truth , and fix our confidence , with relation to our peace with god , upon a false foundation . whereas on the other hand , if god has set forth his death as a propitiation for the forgiveness of sin , then they are guilty of black ingratitude , and of defeating the chief design of the gospel , who so far detract from its value , as to reckon it only a patern of dying , a confirmation of the gospel , and necessary preliminary to a resurrection . upon all these accounts it is that i could never understand the pacificatory doctrines of those who think that these are questions in which a diversity of opinions may well be endured without disturbing the peace of the church , or breaking communion about th●m . they seem to be the fundamentals of christianity , and therefore i thought it was very necessary for me to give you a ful and clear instruction in this matter . the 3d. discourse relates to that upon which the whole cause of popery turns ; for if they are infallib●e , it is to no purpose to dispute about any thing else : and if they are fallible , their pretending to infallibility , is of it self a just prejudice against their whole church , and against all their other doctrines , when they claim to so high an authority without good grounds . since therefore this is the most important part of all our controversies with that church , and since it is that to which they always turn themselves by which they gain prosclites , and est●blish their own votaries , and set them out of the reach of all convistion , the understanding of this matter in its full extent , seems to be a very necessary piece of study . we are apt upon a little interval of quiet to forget the practices of that church ; and because we do not think of them , we may be apt to fancy that they think as little of us : but they do still pursue their point with an unwearied diligence . they never give over , but when one design fails , they either study to retrieve it , or to set another on foot , with an industry that ought to awaken us , and keep us always on our guard . the numbers of their emis●aries are great and their zeal is ever warm and active ; therefore we must never lose sight of them ; and above all th● other points of controversy , we must study to be most particularly conversant in this , and expert at the management of it . the fourth discourse relates to the various bodies of the dissenters among us , and all the different grounds upon which they separate from us . the toleration that the law gives them , does not alter the nature of things , nor make an unjust separation to be one whit the lawfuller than it was when they were under a severe yoke . the law only gives a civil impunity , and does not punish : but the cause of the separation is the same that it was , and is neither better nor worse , whether the separation is punished or not . they are now left to themselves , and are so much the freer in their choice , the less restraint is put upon them . therefore it was never more seasonable than it is now , to set the whole matter in a true light before all that may be concerned in it , that they may weigh it the more impartially : and the less uneasy we seem to be , at the ease which the law gives them , we may have thereby the greater advantages in endeavouring to bring them back to the communion of the church , by shewing both their obligations to it , and the weakness of those reasons which have led them to depart from it . i think it is not necessary to say more , for justifying the choice that i have made of these four heads , as the first essay that i offer you , of a great many other discouses , with which i have entertained you , when i have desired you to meet in the sever●l parts and different divisions of my diocess : some head of divinity being proposed as the subject of a conference , i have enlarged upon a great many among you , and have laid bafore you all that my studies and observation could suggest ; and after that , have led you to discourse freely upon it , this has seemed to me a proper method for awakening your enquiries , and for encreasing your knowledge : and those meetings have been so well kept by you , and the discourses so carefully attended to , that it has given me no small encouragement to go on still in the same method , and as your thinking that you have profited by my labours , is a full and rich recompence , that does abundently overbalance any pains they may put me to : so it is for your sake that i do now publish these discourses ; and as they prove acceptable or useful to you , i may , perhaps , publish others hereafter , certainly , next to a true sense of divine matters , and the inward belief and impressions of religion , study , and a desire of useful knowledge , is that which becomes our profession the best . it is that which enables us both to understand our business , and to do our duty . it is the noblest entertainment , and the best preservative from idleness , and from all that dulness and weariness , all those excesses and disorders that arise out of it . the mind will be always working , and if we do not let it fly at nobler game , it will either sink into a feebleness and stupidity , or look out for such diversions as do offer themselves , without a scrupulous regard to their unsuitableness to our caracter . these draw men down to a vicious familiarity with bad men , and do fatally engage many to share with them in bad practices : either they make us much the worse , or at the least we seem to be so to others , when we thow away much of our time in levities , which do often end in gross immoralities . in which the world will be apt to give us a large share , often without a pretence , but to be sure , if there is the least shadow for it , the chief part of the blame will be cast on us . nor will it be easy for us to be blameless , and without rebuke , unless we maintain the other part of the character given by st. paul , that as becomes the sons of god , we shine as lights in the world . and i may well conclude , that a serious application to study , is the best fence , both of the probity , and of the reputation of a clergy-man : it both teaches himself all the parts of his duty , and creates to him that esteem which is necessary to support him in the discharge of it . and therefore , my dear brethren , i do with all possible earnestness call upon you , to study to maintain the high reputation for learning , of which the clergy of this church has been so long possessed ; and to give your selves time and leisure to peruse and digest the learned productions of those great men among us ; and not to be proud , or to boast that we belong to a body that has produced men so deservedly admired , both by friends and enemies , while we our selves are so little like them , that we are not a whit the wiser or the learneder for all that they have left us . some hours every day well placed would soon bring us under such habits , that it would not be easy , if possible , for us to live out of all commerce with learning , and the learned world. i know the unhappy state of many depauperated benefices , puts it out of the incumbent's power to furnish themselves with books ; as much as their narrow circumstances indispose them for making use of them , if they had them . this is a crying grievance , and looks too like a scorn put on the gospel , when those who minister in spiritual things are so slenderly supplied in temporals , that nothing but extreme necessity can induce men to serve in such cures , who are put to wrestle still with the same necessity , especially if they have families that grow upon them . but as we have at present just grounds to hope , and to give you cause likewise to hope , that if god blesses us with calm and setled times , effectual remedies should be found out to that great misery , under which many of you languish , which must needs give very sad and afflicting thoughts to those who observe it , and who ought to watch over you , and to take care of you ; so the best method to move our princes , and to dispose the nation to take pity on you , is for you to take heed to your selves , and to the flocks that are committed to you ; to follow your studies and your labours more diligently , and to raise your own character by your exemplary lives , and the painful discharge of your duties . this , and this only , will draw down the blessings of heaven upon your persons , and your labours ; this will make your very enemies to be at peace with you , and will force those who do now despise you , to esteem you , and to count you worthy of double honour , of a larger and easier subsistence . i will employ the rest of this discourse in pressing upon you one great part of your duty , in which , as i am glad that so many among you set a good example to their brethren , so i do earnestly wish that all the rest may follow it : it is , to express an affectionate and hearty zeal for their majesties , and their government ; and to endeavour to keep your people always in mind of the extream miseries , as well as of the visible dangers of popery and tyranny . this must still be remembred as a lasting honour to this church , that some years ago , there was in a day of trial , so noble an opposition given to that religion , and the steps that were then made to bring it in upon us . we are still in the struggle , and are strangely mistaken , if we imagine the danger is past . we plainly see the clouds return after the rain ; and a relapse into that state would make the latter end much worse than the beginning : the hope which then supported , and afterwards delivered us , would no more soften our miseries with the prospect of better times . the rage , as well as the power of our enemies , would be much encreased ; and there is no doubt to be made , but that those who have no religion , whose numbers , god knows , do swell vastly , would hope to atone for all that has been done with the change of their no-religion , for that to which their interest should lead them . and if ever god , for our great and crying sins , is provoked to visit us in so terrible a manner ; we , who have been hitherto the most favoured of all the churches of god , must become the most miserable . whither can we fly for shelter , or where can we promise our selves either retreat or relief ? the prospect of such a calamity seems to be one of the blackest of all that has been since the world begun ; and yet how tamely do many look for it ; while others with a fury that is as much without bounds , as it is without sense , are endeavouring to bring on that evil day ; to make the nation grow weary of its deliverance and present quiet , and return back into egypt . while they spread so many false reports , with a spite that is as restless as it is insolent ; shall we at such a time stand as neutral , and unconcerned , while all is at stake ? shall it be said , that whereas some years ago , during the debates concerning the exclusion , we sided so openly , and with a zeal that shewed it self on all occasions , and in instances which were better forgotten than remembred ; yet now when all that can concern us , either as we are men , and englishmen , or as we are christians , and the ministers of the church of england , is in such eminent danger , we seem to let all parties fight it out the best they can , while we only do what is enjoined , and express neither affection nor zeal . i will not offer to say any thing to convince you of the lawfulness of the present constitution : for i cannot admit so bad a thought of any of you , as to imagine that you could take the oaths , and continue to perform divine offices , ordinary and extraordinary , unless you were fully satisfied in your consciences concerning the lawfulness both of the one and of the other . this is so black an imputation , to suppose that men of common probity , not to say , men that ought to be the paterns , as well as the instructers of others , should swear an oath and adhere so long to it , which is an interpretative renewing of it , ever till it is openly retracted , and should in those frequent returns of daily prayers , besides the special offices of fasts and thanksgiving-days , offer up devotions to god contrary to their persuasions , that no man is capable of so heinous , and so continued a prevarication , unless he is either a determinate atheist , or a man of a seared and hardned conscience . now as this is of so odious a nature , that indeed it is not easy to find words severe enough to set it out by ; so supposing men once convinced of the lawfulness of our present scituation , it is very extraordinary if they are cold and unconcerned in a point , which when it is once yielded to be lawful , is unquestionably of the greatest importance and consequence possible . if liberty and religion are valuable things ; and if they are not , what is valuable ? if the maintaining the purity of the christian religion , free from idolatry and superstition , from imposture and cruelty ; if the maintaining a church that without partiality , is to be preferred to any church now in the world ; and if the keeping out of a religion , which is without partiality the worst of any that carries the name of christ ; if the preserving a government that is just and mild , that is guided by law , and that maintains property , and that leaves mankind to all the liberties of a free-born nature , and of a well constituted society : and if the withstanding an absolute and despotical , an arbitrary and violent tyranny , that tramples on all thinge sacred and human , that oppresses liberty , and destroys property , and that makes men slaves , and treats them as brute beasts ; if , i say , all these things are well weighed , then we must conclude , that we owe the utmost degrees of affection and zeal to their majesties , and to their government : we ought to make all our people sensible , both of the happiness that we do now enjoy , and of the miseries that we are preserved from , by their means , and under their protection . we ought to set popery and slavery before them in their true colours , with all the light and life that we can give them : we ought to set our selves against those false brethren , that pretend they are of the church of england , but are not ; and are of the synagogue of satan , which in its strict notion signifying an adversary , we may without any breach of charity affirm , that they associate themselves to the enemy of our nation , and of our religion ; whose person , government , forces and successes , they are always magnifying , on design to intimidate such as can be wrought on by their false surmises . these things we ought to repress and oppose on all occasions with the spirit and courage that such matter require . it is stupidity and not patience to be cold and luke-warm , while england and the protestant religion are in the last struggles whether they must live or die . if god does not bless so good a cause in all the steps it makes , with the success that we ought to desire and pray for ; we should teach our people not to murmur , nor aggravate matters , not to sink or despond , but to consider how much our sins have provoked god's wrath , how small a share we bear of those devouring calamities that have ruin'd so great a part of europe ; while we only bear the charge , but feel few of the miseries of war. if some years are less prosperous than others have been , we ought to reflect on former successes , and the ill use that we have made of them , which may have provoked god to change his methods : and yet take all together , it must be acknowledged , that we have had of late more publick blessings and fewer misfortunes , than any nation under heaven . can one reflect on the blasphemy and infidelity , the dissolution of all good morals , and the impieties and vices of all sorts that are among us , and not wonder rather , that we have not been made a scene of earthquakes and ruins , as sicily , malta and jamaica have of late been . it is to these sins that we ought to turn the minds of our people , when they are at any time dejected with ill success ; we ought to call upon them to repent of , and to reform their ways : and when that is done , or even set about , we may then hope that god will change his methods towards us ; and continue his gospel among us , together with the blessings of a iust and wise government , and of peace and plenty . these are subjects on which we ought to dwell much , and preach often . but that i may not dismiss this matter , without any thing that looks like an argument ; i will open to you two great precedents , which you have often heard me enlarge on with much seeming satisfaction : and because you have thought that i laid them out in a more particular manner , than you had otherwise met with them ; i will now spread them out before you : and that the rather , because arguments from examples , and authorised practices , have upon many accounts a stronger influence , than general reasonings . matters of fact are easier apprehended , and more capable of full proof , than points of speculation ; which do more easily bend to any turn , that a man of wit may give them , than meer facts , which are stubborn and sullen . the first of these is taken from the history of the maccabees , which i desire you will consider by these steps . that the jews became the subjects of the kings of babylon by the entire conquest which nebuchadnezzar made of that nation ; that after the end of 70 years , they continu'd to be subject to cyrus , who tho he sent them back to rebuild their temple , and tho his successors suffer'd them both to finish that , and to rebuild and enclose jerusalem , yet they continu'd still to be the subjects of the kings of persia ; this was transferred to alexander the great , when he conquer'd that empire : and finally , they fell to the share of the kings of syria , and were their subjects above 140 years . they proved hard masters to them : antiochus epiphanes robb'd the temple in the 143 year of the seleucida ; a great massacre followed ; but these were particular acts of tyranny ; and so tho there was great mourning upon this , yet it was submitted to : for certainly the peace of mankind , and the order of the world require , that special acts of malversation , and even of trranny , should be born , rather than that we should shake an established constitution : but in the year 145. he went on to a total subversion of their religion , by an edict which required that they should forsake their law , and become one people with him : in pursuance os which , the altar at jerusalem was defiled ; idolatrous altars were set up in all their cities , and every man was to be put to death that still adhered to the law of moses . here then were subjects brought under a general sentence of death , unless they should depart from the laws of god : special oppressions and violent acts of cruelty were submitted to ; but when they saw themselves involved all in the same common fate , they defended themselves . mattathias not only refused to join in the idolatry that they had set up , but killed both him that went to offer the sacrifice and likewise the king's commissioner ; upon which the historian adds this reflection , thus dealt he zealously for the law of god , like pianehas ; he a nimated his children to follow his example , and to trust in god ; but he vouched no immediate warrant that he had from god : he charged his children to be zealous for the law , and to give their lives for the covenant of their fathers ; to be valiant , and to shew th●mselves men in behalf of it , for by it you shall obtain glory ; and he ordered them to take unto them all that observed the law , and to revenge the wrong of their people ; to recompence fully the heathen , and to take heed to the commandment of the law. upon this followed the wars of the maccabees , in which they never pretended to any special authority from any prophet : on the contrary , their history tells us , that they laid up the stones of the altar , that had been prophaned by idolatry , in a convenient place , till a prophet should come to shew what should be done with them . thus then we see subjects defend themselves against their prince , when he designed a total subversion of their religion : and for this they vouched no immediate nor extraordinary authority . but to give this argument its entire force , we must next see upon what reason we may conclude , that this was a justifiable , and by consequence an imitable action . as for this , tho i think it is scarce necessary to enlarge much on an apology for the maccabees , their wars having born such a venerable sound in a course of so many ages ; yet to pursue the matter fully , we find a prophesy concerning them in daniel , which is by all commentators ancient and modern , applied to them , that alone seems to import a full iustification of them ; after mention is made of a king that should defile the sanctuary , and take away the daily sacrifice , and set upon it the abomination that maketh desolate ; to that , this is added , and such as do wickedly against the covenant , shall he corrupt by flatteries : but the people that do know their god , shall be strong , and do exploits . and they that understand among the people , shall instruct many ; yet they shall fall by the sword , and by flame ▪ by captivity , and by spoil many days : and when they shall fall , they shall be holpen with a little help ; but many shall cleave to them with flatteries . as these words import a plain prodiction , in terms of approbation of the wars of the maccabees , so all the commentators that i have yet seen , without exception , do apply them to them there are also many commentators who do apply likewise to them , those words of the epistle to the hebrews , who out of weakness were made strong , waxed valiant in fight , and turned to flight the armies of the aliens : and there is a particular resemblance observed between these words , and some phrases that occur in the books of the maccabees : yet i confess those words are not so express as the former , nor are they so universally expounded in this sense . but to conclude this matter , the authority of those books , as it is an argument of full force against those who acknowledge them to be canonical ; so since by the articles of our church , these books are to be read for example of life , and for the instruction of manners ; tho it doth not apply them to establish any doctrine ; and since we read so many lessons taken out of the apocrypha : these must be acknowledged to be books of great , tho not of divine authority . and tho according to the article of our church , the arguing from any one passage in them is not to be allowed ; yet if subjects standing on their own defence , in the case of a total subversion , is to be esteemed rebellion , then we bind up with our bibles , and recommend to our people , two books that set out a history with great pomp , and with an air of much piety , which was no other than a down right rebellion . to this , the only answer that i have ever yet seen made , is , that the iewish dispensation being founded on temporal promises , whereas the christian religion is a doctrine of the cross , things of this kind might have been lawful among them , tho they are not so to us : and that the rather , because by a practice that was authorised , from the example of phinehas , and the praise given him for it , private men might among the jews , when the magistrate was remiss , fall upon offenders , and punish them , especially in the case of idolatry . this is all that seems to be offered with any colour of reason , to take off the argument from the practice of the maccabees : and therefore the considering and stating it aright , will determine the whole matter . first , then , the true arguments against resistance being drawn from the magistrates having the sword from god , together with all the topicks that belong to that head , they are equally obligatory to all nations , and all religions ; it being no part of any special doctrine delivered in the new testament , but arising from the attributes of god , and the peace and order of the world , which did bind jews as well as christians : tho there are indeed specialties in the christian religion , that do enforce this the more , and aggravate the transgression of it more apparently . so that if subjects defending themselves in the case of a total subversion , ( it must ever be remembred , that i am now only arguing upon this supposition ) is the sin of rebellion , it was a sin to the jews , to the maccabees in particular , as well as it is a sin to christians . as for that of the zealots , tho at first appearance it seems to be of some force , yet when examined it will be found to have very little in it . if we consider the first authorities for zealots , we shall find , that the jews stretched this matter beyond all bounds ; so that to their mistakes about it , they owed a great part of their last fatal miseries , which ended in their ruin . this matter has been also too implicitly taken by many christian writers from them . the first beginning of zealotism was in the instance of phinehas his killing zimri and cosbi ; but before this was done , moses , who was the chief ruler , did command all the judges of israel , that every one should slay his men that were joined to baal-peor . phinehas was one of these judges ; for as eleazar had been set over the tribe of levi when his father was high-priest , so aaron being dead at this time , and eleazar made high-priest in his stead , phinehas was now over the tribe of levi ; and thus moses command was in particular directed to him ; therefore though the zeal with which he executed it , was highly acceptable to god , yet it was exactly regular , since moses had given a general order for it . after this followed some instances of men eminently authorized by god , by the gifts of prophecy and miracles , who did in some cases punish idolaters ; such was samuel's hewing agag in pieces , in execution of the divine command ; and elijah's ordering all the priests of baal to be killed , after he had by an astonishing miracle proved that jehovah was the true god , and that he was his prophet . this was suitable to their dispensation , which being a theocracy , an authorized prophet might well have entred upon the functions of the magistrate , when the king himself was in fault , and the law was openly profaned . upon the same grounds our saviour , after his miracles had openly declared that he was sent of god , did whip the buyers and sellers out of the temple , when they had profaned the court of the gentiles , and had made that house of prayer a den of thieves . thus it is plain , that none of the presidents from the zealots of the old testament , could justify private men , such as mattathias and his children , to do any thing that was of it felf irregular and unlawful . phinehas his practice was a precedent for acting in the matters of their law with much spirit and courage , but it could not justify any man who should presume to do that , which was not otherwise lawful for him to do ; and though the spirit of the christian religion is very different from the spirit by which elijah and other prophets under the old testament were acted ; as our saviour told his disciples , particularly in this , that whereas in the one , prophets did immediately by miracles , or otherwise , punish some offenders ; in the other , all was to be managed with a spirit of gentleness and charity ; yet after all , the lasting rules of morality and human society , were the same then that they are now . this instance , i think , does fully justify those who , seeing a total subversion of our religion so far advanced , that the pope's authority was publickly owned , and that all the laws that secured it , were declared to be under a dispensing power , which was in it self a total subversion of our constitution , did think it lawful to accept of a deliverance , to concur in it , and to assist towards it . the other instance is taken from the first beginnings of christianity's being the legal and authorized religion of the roman empire ; and from the first council that is esteemed general , where a precedent is laid down , that is , no less full for justifying those who tho they did not concur in procuring our deliverance , yet have since closed in it , with all humble gratitude and obedience to those whom god made the instruments in so great a work. after constantine and licinius had given out those edicts at milan , by which the christians had full liberty both for their belief and worship , and had all the rights and immunities of other corporations granted them , licinius being still in his heart an enemy to that religion , began in the year 319 , to persecute the christians : he durst not , for fear of constantine , fall upon them openly ; but his intentions being well understood by his ministers , the governours of the provinces committed in many places great cruelties . he likewise turned the christians first out of his houshoud , and next out of all his armies . he made a law against relieving such as were in prison , by which those who relieved them were to be punished as complices of their crimes . he apprehending that most of the bishops wisht well to constantine , and that in their hearts they were set against himself , went on by degrees in his design against them , he by one edict , forbade the bishops to meet together , or to meddle with the concerns of one another's churches . by another , he designed to expose them to scandal and scorn . he forbade men and women to meet together to worship god , or bishops to visit women ; or women to come to be instructed in their schools ; and appointed that women only should instruct women . he also forbade their holding assemblies within cities , and ordered them to meet in the open fields . some churches were pulled down by his orders , and others were shut up ; and his first successes made him resolve on a general persecution : for not only eusebius , but both socrates , sozemen , and several other writers , do all affirm , that there was no general persecution begun , but that there were visible steps made towards it . when all this was represented to constantine , he was much affected with it ; and resolved to help the oppressed , and thought it was a pious and holy action to save a mulitude , by the destroying of one person : for he saw no other way was left to relieve the oppressed ; and his engaging in a war with licinius , was by the bishops of the east , that is , licinius's own subjects , ascribed to an immediate conduct and providence of god. it is true , eutropius puts this upon constantine's ambition , and his aspiring to be the single monarch of the world : this is also insinuated by aurelius victor , and more fully set out by zosimus ; whose hatred both of constantine , and of the christian religion , breaks out into so many partialities , unbecoming an historian , and engages him into so many stories that are evidently false , that little regard is due to any thing he says . i will not enlarge upon the war that followed , only i must observe , that tho constantine as the senior emperour , had the precedence of licinius ; yet he had no sort of authority over him : so here two princes , both equally sovereigns of the roman empire , colleagues and brothers-in-law , for licinius had maried constantine's sister , were engaged in a war : the quarrel was not a general persecution ; but such steps made , as did plainly discover there was one intended . a peace soon after followed . the cement of it was , the declaring licinius's son licinian caesar , who was then 21 years of age ; this put him in the succession . but a second rupture followed quickly after that . licinius's hatred to the christians being rather encreased than abated , since he observed that they all loved constantine ; this proved fatal to licinius , for he was totally defeated at andrianople the 3d of july 324. and after some fruitless attempts , he was forced to put himself in constantines hand , on the 18th . of september following . whereupon he was sent to live a private man at thessalonica : but constantine understanding that he could not rest , ordered him to be put to death , in the beginning of the year 325. now we are in the next place to see what was the sense of the whole church , of this transaction : i confess we ought not to take it singly from eusebius , for he is rather a perpetual encomiast of constantine , than his historian , but we have a much more certain and authentical authority for this : constantine in the same year in which he had put licinius to death , and had taken no notice of lucinian , tho but a year before made caesar by his own act , called the first general council to meet at nice : for in his speech to them , he tells them , that he had given orders to call them together , as soon as he had overcome the tyranny . the council made no exceptions to constantine as an invader ; they did neither enquire after lucinian , nor complain of licinius's fate : on the contrary , when constantine came in and harangned them , eustathius of antioch did entertain him with a panegyrick , full of high commendations ; and another seems to have been made by eusebius , blessing almighty god upon his account ; which speeches pronounced in full council , are at least a strong presumption , that they all approved of the war , and rejoiced in i● the deliverance . this is yet more evident from the 11th . canon of the council , in which they reflect upon the late tyranny of licinius , which shews that tho his death , and the ruin of his family , must have naturally given some compassion for one that was then scarce cold , and that had so lately been their prince : for almost that whole council consisted of those who had been the bishops in his share of the empire ; yet they considered the danger they and their religion had been in under him , and their deliverance by constantine , as vastly superiour to their ties to him ; so that there was an universal ioy over the whole east upon the successes of constantine . the having adhered to licinius , and taking part with him in the war , tho he was then actually their prince , was a matter of such scandal and infamy , that constantine in a letter which he writ to the nicomedians against ensebius their bishop , reproaches him with this , that he had been always in licinius's councils and secrets , that he had all along stuck to him , and had treated himself with reproach ; that he had imployed spies to procure intelligence to licinius , and that he had given him all sort of assistance , except the bearing of armes for him : all which constantine affirms he is ready to prove , by some priest and deacons who had adher'd to eusebius , and whom he had taken prisoners . and thus we see what the sense of the whole church in one of its best ages , and of the first general council , was of a deliverance procured by one sovereign prince's attacking , dethroning , and possessing himself of the empire of another , who had not yet set on foot a general persecution , but had only violated the laws , which the christians , had for the security of their religion , had committed many acts of injustice and violence against them ; and had declared his intentions so visibly , that there was all possible reason to conclude that a general persecution was coming on . not a bishop , nor a priest , stood out against constantine ; not so much as a private christian was of licinius's party : all went into the revolution , and rejoiced in their deliverance , i will not go on to sh●w how parallel that case was to ours ; the attempt were as needless , as it might seem invidious : only i may well conclude , that it is not easy to imagine how we can be better assured of the sense of the whole church in any point , then we are of the sense of the christians of that age , in this particular . i have not said any thing to justify my putting constantine's prevail●ing over licinius in the year immediately before the council of nice , tho baronius puts it six before it . but it is visible that he has disordered the whole history of constantine , on design to maintain his being baptized at rome , with other unjustifiable things ; besides that , eusebius's chronology in this particular , as it is of authority of it self , without any other support , so it is fully confirmed by the dates of some laws in the code , and several other circumstances . it should be hoped that so great and so plain a precedent should conclude those who have made the primitive church their pattern ; and who have always reckoned this one of the special glories of the church of england , that she built upon , and conformed her self to the first ages of christianity . i have now opened these two precedents very particularly to you ; they seemed to weigh much with you when i have laid them out to you in some conferences that i have held with you upon this subject . i hope you will both feel the force that is in them , and and will be able to manage them with more advantage now that you have them lying before you . to conclude all . i do charge you by all the authority i have over you , and beseech you by all the interest that i have in you , to set your selves wholly to your studies and labours ; to be earnest in prayer , to continue in it , and to join fasting with it : search the scriptures diligently , give your selves to reading and meditation , and be you wholly in them ; that so your profiting may appear unto all men ; and watch over the flock committed to your charge : be instant in season , and out of season ; to instruct , admonish , exhort and reprove ; and by so doing , you shall both save yourselves , and them that hear you : in doing these things , you shall always have the most constant assistance , and the most earnest prayers of , my reverend and dear brethren , your most affectionate brother , and humble servant in the lord , g. sarum . 8. decem. 1693. part i. concerning the truth of the christian religion . there is not any one thing that we ought to enquire into with so peculiar exactness , as the truth of that religion which we believe ; nor is there any thing in which we ought to be so conversant , and to which we should be so well prepared , as to defend this great argument , the foundation of our faith and hope . it is a very preposterous way of study to be able to argue about the retail of our religion ; i mean the particular doctrines of it , and the subdivisions into which it is broken , and not to know how to maintain it in gross ; when the truth of it is called in question , either in the petulant way of profane liberty , or with the subtilties of philosophy and criticism . we may have to do with both in the age in which we live . the divisions among christians have made the world conclude , that they had a right to prove all things , that so they may know how to hold fast that which is good . the enthusiasms and hypocrisies of some , and the looseness and disorders among others ; the superstitious magnifying of small matters , and the contending eagerly for them , while the greater , as well as the more useful and more uncontroverted rules have been too visibly and generally neglected ; have furnished them with prejudices , that must be confessed to be but too specious and plausible : and i wish some of us may not have contributed , to make many think we are scarce in earnest in arguing for the truth of our religion , while our lives do but too openly testifie , that we do not firmly believe our own arguments . the great author of our religion has left this woe upon the world , that offences must come ; and the heaviest part of that woe will certainly fall upon those by whom they come . but when we are enquiring into so important a matter , it certainly becomes us to free our minds from prejudices as much as we can : and neither to suffer our selves to be possessed by the first impressions that education made upon us , nor by our present stations and engagements on the one hand ; nor to be led away by the fury of our appetites and passions , and the bad examples that the world abounds in on the other hand : that so we may more freely search after truth , and both find it out , and follow it . as a preamble to what is to come afterwards , let us look into our natures , and see if we do not feel a principle within us that both thinks and acts freely , which is totally different from matter , which neither thinks nor chuses . this principle then feels that its thoughts do direct its freedom in all that it does , and therefore is capable of good or evil , of reward and punishment . the more distinctly that it thinks , and the more exactly that it follows those truths which by thinking it discovers , it feels it self become the more perfect ; the more that it can resist all the impressions which arise either from the constitution of the body , or from outward objects and accidents , it grows to enjoy a perfecter calm within , and is enabled to go through the fatigues and chances of life with much more ease and patience . the more it resists the furious cravings of the body , it enjoys a longer life , and perfecter health . there is also a chain of rules which arise out of these two qualities , that in the opinion of all mankind are the best our nature is capable of , which are veracity and goodness , which render all the societies of men both safe and happy : they establish a confidence , and maintain an entercourse in the world ; they give credit , and draw esteem ; they endear men to one another , and make all the ties , and the whole neighbourhood and commerce of life firm and useful : and there is also a train of thoughts which run through a man's mind and life , which makes him live with great advantage , and die with much firmness ; which give him much courage , and attract much esteem : these are all things that a man may safely affirm , since none question them ; and as no man who sees the constant mirth in which some in bedlam do pass their days , will be from thence tempted to think that they are truly happy ; so the mad frolick in which some libertines waste both their bodies and minds , their lives and fortunes , has never imposed so far on the world , as to make men so much as to doubt , whether it were better to be as they are , or to be good and wise , calm and sober . this then being laid down , it is a great step made in favour of any religion , if it does exactly quadrat with it all : if the principles that it contains , and the rules that it prescribes , are so much of a piece with this , that they do both improve and fortifie it . this does not prove it to be true indeed , but it renders it probable ; it makes us inclined to believe , or at least to wish it to be true . the thoughts of a supream being , who made and preserves all things , who is every-where , and can do whatsoever he pleases , raise vast idea's in us , and give a sort of opening and enlargement to our powers : the sense of his knowing all things , begets a composure , and creates an awe ; the perswasion of his governing the world , gives a quiet , when we know , that as infinite power cannot be withstood , so sovereign wisdom cannot be mistaken : nothing can have such influence , both on our lives , and in our death , as the belief of another world , and of the account that is to be made after death : nothing strikes the hatred of sin , or the obligations to vertue deeper , than the whole theory of the death and sufferings of christ. the rules given in the gospel to all the orders of men , and in all the relations of life , would make all families and societies both easie and happy ; the obligation to strict justice to all others , and to an abatement of what in justice we might demand from others , by doing as we would be done by : the rules of not only passing by , and forgiving injuries , but of loving enemies , and doing good for evil ; the tenderness , as well as the extent of our charity , the measures and manner of our bounty to the poor , the modesty of deportment , the condescending gentleness , as well as the unaffected humility that are enjoined , have all such characters in them , so suited to our faculties , and to human society ; to the calm of a man's mind , as well as to the comforts of his life , to fortifie him against misfortunes , and to support him against the feebleness and frailties of his nature ; that he who will suffer himself to weigh all this carefully , must feel a strong disposition to believe a religion to be true , that agrees with the highest thoughts that we can have of god , and the best seeds or principles that we feel within our selves . all this receives a vast accesfion from the simplicity of the worship prescribed by it , which consists chiefly in the exercise of the sublimest thoughts that we can entertain of god , and the justest that we ought to have of our selves ; all which are to be expressed in the most genuine and simplest manner possible , with the fewest , but the plainest and most significant rites . thus a great advance is made , when a man can be induced to lay all these things together . the whole moral and practical part of christianity , together with the modesty and reasonableness of its worship , are great inducements , if not arguments , to believe all the rest of it : and this will appear the more sensibly , if one sets by it the idolatry and magick , the cruelties and brutalities that have defiled the whole gentile world , either as we find them anciently , even among the politest nations of greece and rome ; and as they continue to this day in so great a part of the world , which lies still under the darkness of paganism , according to the descriptions that navigators and travellers have given us . here is the first foundation to be laid : to this is to be added , that a nation which hates our religion , does yet retain many books that give a vast strength to it ; and so much the greater , as they ( the iews i mean ) have preserved those books with great care . it was a remarkable step , when those books were put in a language of greater extent , and more certainly understood , than that in which they were first writ ; and that long before our religion appeared , which was done by the men of that nation . that translation was received , and long used by them , which prevented endless disputes that must have otherwise arisen in the beginnings of christianity , concerning the true rendring of many passages in them , which relate to an extraordinary person , that was to be sent to them , and was looked for by them , under the name of the messias : for the hebrew language , as it was little known , so it was capable of such different readings and interpretations , that if the matter had not been setled before by an authentical and authorized translation , it does not well appear how it could have been done . a christian would not have had credit enough , nor a iew honesty enough , to have given a work of this kind , in which the world would have acquiesced . now in these books , as there are some predictions that seem looser and more general , such as those concerning the seed of the woman , the seed of abraham , and the issue of david ; so some , chiefly of the later prophets , fixed upon a period of time , as that he should come during the second temple , and within a limited course of years ; and that he should be cut off , but that afterwards the city and sanctuary should be destroyed : that desolations were determined till the war should be at an end . now , without entring into the exact adjusting of the time limited of 70 weeks , we do certainly know that their temple and city were destroyed many ages ago ; and but a few years after , that he , whom we believe to be that messias , had appeared among them , and was cut off by them : so that either it must be owned that this was not a true prophecy , or the messias came before the destruction of ierusalem : this argument receives a vast strength by those who have made out the point of chronology of the 70 weeks of years , that is 490 years , which does exactly agree to the interval of time . this whole matter receives a great confirmation from that unvaluable history which iosephus a iewish priest , and a man of great learning and judgment , well skill'd both in civil and military affairs , and full of zeal both for his country and religion , has writ in so particular a manner , he having been an eye-witness , and a considerable actor in the whole affair . whosoever is at the pains to compare that dismal scene with our saviour's predictions , sees such an agreement between them , that this is no small argument to prove the truth of the whole religion . nor is it to be past over without a special remark , that we have this piece of history writ by a iew , who cannot be suspected ; had a christian writ it , he might , perhaps , have been thought too partial to his religion ; or had a roman writ it , he might have been suspected to have aggravated matters for raising the triumphs of his country ; but there lies no possible colour of suspicion against iosephus : and since he mentions the story both of the forerunner , and of the disciple of our saviour , this is a great presumption , either that the passage relating to our saviour himself is genuine , or that if he said nothing of him , it was because he knew he could say nothing that could derogate from his credit , and that he would say nothing to raise it : for it is plain from those relations concerning st. iohn baptist and st. iames , that he was acquainted with the beginnings of our religion ; besides , that we see a particular curiosity possessed him , of being well informed concerning all the different sects that were among them , and their particular tenets and customs . there are so many passages in the gospel , of which the iews must have had such full and authentical information , that if they had been falsly related , it must have been in their power to have confuted them beyond the possibility of a contradiction . so that as to this part of the argument , so much is certain , that the iews looked for their messias during the second temple , and about the time that our saviour appeared , which disposed them so easily to hearken to every impostor . their temple has been destroyed , their nation dispersed , their genealogies lost , by which the certainty of their being abraham's seed , subsists no more , and their sacrifices have ceased now above 1600. years . so that their hatred of us , and yet their books agreeing with ours , when joined together , make no small part of our argument . but now to come to the strength of our cause , i lay it thus . the gospels were published in the time when many persons were yet alive , who knew , and were appealed to , for the passages contained in them : which is made out thus : first , they mention the temple and nation of the iews as still in being , which shews they were written before the destruction of ierusalem : more particularly , st. luke writ the acts of the apostles two years after st. paul's going to rome , with which he ends that book : and he begins it with the mention of his gospel , as writ some time before that . his gospel also begins with an account of some other gospels that had been then writ . now st. paul's going to rome happened two or three and twenty years after the time of our saviour's passion and resurrection , so early were these things put in writing . they were no sooner written than they were read in the assemblies of the christians , as the iews were wont to read the law and the prophets in their synagogues . this we do find from st. iustin's apology , was the practice of his time , which was less than an hundred years after they were written . so that we clearly see , these writings were not kept as secrets to be divulged as the depositaries of them thought fit , according to the way that the romans had used about the sybilline oracles ; but were immediately copied out for the use of all the churches , and of as many private christians as could compass the copying them . the epistles of the apostles do carry in them characters that lead us very near the time in which they were written : and by comparing those of st. paul with the books writ by st. luke , we see when most of his epistles were writ , many of them being before his going to rome : now these epistles were addressed to whole bodies and churches , and they do often appeal to the life , death , resurrection and ascension of christ , as matters which were then well known , and firmly believed by all christians : from all which i at present infer no more , but that these things were published in the time , and were known in many remote provinces , soon after they were transacted ; and were not kept close to be published in some other age , when it might have been easie for bold impostors to make any thing pass with a credulous multitude . now all this was published near the fountain , and was so soon spread , that in nero's time we know by tacitus , that there were great numbers of them at rome , who had fallen under a publick odium , and on whom nero , though he had burnt rome himself , threw the hatred of that conflagration , and punished them with the severity that such a crime , if truly proved against them , had well deserved . in the gospels we have the relations of our saviour's miracles , of many of his transactions with the iewish nation , so circumstantiated , more particularly the account of his death and resurrection , is given so minutely , that the iews , who might have been easily masters of the books in which these were contained , had it in their power to have overthrown the credit of them , in many instances , if they had found any falshoods in them . if they had not sealed the sepulchre , or asked of pilate a grant to watch it ; if that guard had not run away in the night , and given out a story of their having fallen asleep , the iews could have well disproved this , upon which the whole depended . now as the iews were engaged , both out of their hatred of our saviour and his doctrine , and to justifie themselves from the imputations of having shed his blood , and that of his followers , to have pursued this matter so close , as to have convinced the world of its falshood ; so the progress that it made , did alarm them too much , to make any one imagine that they could despise it . they had it also in their power , by the registers which were in their hands ; and at least , during agrippa's reign , they were in so happy and flourishing a condition , that it cannot be said , that the ill state of their affairs took from them either the heart or the leisure to look after this . all which received a great confirmation from st. paul's conversion , who from being one , not only of their zealots and pharisees , but of the most furious persecutors of this religion , was so strangely struck down , and changed , while a company of their own people were about him , that he became afterwards the most successful of all the first planters of christianity . he did very frequently appeal to that matter of fact , in which it had been easie to have taken away his credit , if they could have denied it . so far then i have gone to shew that this matter was published early , and in the sight of those who were both most concerned , and most able to have detected any deceit that might have been in it ; who did not by any act , of which there remains the least print , among either the writings of their own nation , or of the other enemies to christianity , attempt to discredit it . had not the genealogies of christ been taken exactly out of the temple-registers , the bare shewing of them had served to have confuted the whole ; for if in any one thing , the registers of their genealogies were clear and uncontroverted : since these proved that they were abraham's seed , and likewise made out their title to the lands , which from the days of ioshua were to pass down , either to immediate descendants , or as they failed , to collateral degrees . now this shews plainly , that there was a double office kept of their pedigrees , one was natural , and might be taken when the rolls of circumcision were made up ; and the other related to the division of the land , in which when the collateral line came instead of the natural , then the last was dropt , as extinct , and the other remained : it being thus plain from their constitution , that they had these two orders of tables , we are not at all concerned in the diversity of the two evangelists on this head , since both might have copied them out from those two offices at the temple ; and if they had not done it faithfully , the iews could have authentically demonstrated their error , in entitling our saviour to that received character of the messias , that he was to be the son of david by a false pedigree ; therefore since no exceptions were made in the time when the sight of the rolls must have ended the enquiry , it is plain that they were faithfully copied out : nor are we now bound to answer such difficulties as seem to arise out of them , since they were not questioned in the time in which only an appeal could be made to the publick registers themselves . if then it is yielded , that those publick actions done in the sight of many witnesses , passed , without being challenged or disproved in that time , here was a series of most wonderful things , done by a man with a word : he calmed seas and winds , he fed great multitudes out of a very small store , which increased vastly as it was distributed ; he cured the most desperate diseases , such as palsies and leprosies : he gave sight to the blind , strength to the lame , and hearing to the deaf ; he healed many of their infirmities ; and which was more than all the rest , he raised some that were dead , to life again : one was indeed but newly dead , but another was led out to be buried , and a third had been four days dead : his own resurrection , ascension , and the wonderful effusion of the holy ghost , surpassed all , and were the confirming seals and testimonies of his whole doctrine ; and proved that he was sent and authorised by god. and besides the miracles which were wrought by those whom he sent to preach his doctrine , the gift of tongues that they had , as it was absolutely necessary for the discharge of their commission , of going to teach all nations ; so it was of a nature not to be capable of an imposture ; since it was in the power of every single man to have discovered the truth or falshood of it . in other miracles it may be suggested , that witnesses might be so managed , as to carry on the credit of them , true or false : but the apostles having given this out as a part , and a main part of their history , we cannot suppose but that this was true , otherwise the falshood of it must have been discovered , and with it the whole must have sunk . if these extraordinary things were really transacted as they are related , it cannot be pretended that they were the effects of some secrets in nature , which our saviour might know : for though the loadstone may be plaid with so much variety , as to amuse a simple man ; and though jugglers by a slight of hand seem to do wonders ; yet the vast variety , as well as the great usefulness of our saviour's miracles , shews he was not limited to a few secrets , which work always one way : nor were the wonders he did , shews of pomp , that do only amuse ; but they were things of such use to mankind , that it very well became one who was sent of god to prove his mission by them : nor can it be said that imagination wrought powerfully , and made people fancy they saw things that they saw not ; or that the persuasion which some took up , might so strike their fancy , as really to cure their diseases ; for though a hypochondriacal person may be deceived , especially in the dark or twilight , yet numbers of people in full daylight could not agree in the same mistakes : some effects were too signal to be so mistaken ; such , as for a man born blind , to be made to see by a word ; or for a storm to be calmed with a rebuke : and tho' in critical diseases , such as feavers , which lie in the fermentations of the blood , a strong conceit may have a real operation ; yet chronical distempers , and natural defects go not off by fancy . nor can it be thought that these wonderful operations could come from the assistance of an evil spirit ; for since our saviour's doctrine tended wholly to pull down the kingdom of satan , to destroy idolatry and magick , and to root out all immorality , an evil spirit could not co-operate to carry on so good a design ; otherwise it had changed its nature , and from being bad , must have grown good ; so that our saviour's answer to this objection was full and clear ; that if satan was divided against himself , his kingdom could not stand : for our saviour's doctrine being so totally opposite to him , if he had joined his force to give it credit , he must thereby have pulled down his own kingdom . but to give infidelity its utmost advantage , we shall now consider that which is its last refuge , and chief strength ; which is , that in all ages some men have been so bold and crafty , while the herd has been so simple and credulous , that many impostors have past upon the world in such different shapes , that though we cannot discover the conduct of them , yet we are not for that to judge in favour of them ; and therefore though it is not easie to assign the method how christianity came to be received , we may still have reason to mistrust the whole matter . this might be tolerably alledged , if there were any one thing in our religion that gave the least shadow to suspicion : if the teachers of it had pretended either to authority , wealth , or pleasure ; if , on the contrary , the rules that were laid down in it , did not shut out all these : for whatsoever corrupt men may have brought in since by an after-game , that has no relation to the beginnings and doctrines of our religion , which does directly contradict them . so far were the first publishers of this from expecting advantages by it , that they knew they were to be exposed to much contempt and hatred , and that by their own countrymen , in which there is a peculiar sting : they looked for severe persecutions , nor were they disappointed ; they endured great hardships , by want and poverty , by imprisonments , and cruel whippings , and in conclusion , they lost their lives in the cause : and they did so certainly reckon for all this , that they warned their first converts of a fiery trial that was to come upon them , and of much tribulation through which they must enter into the kingdom of heaven . impostors must draw on their followers by specious promises , and flattering hopes ; and it argues a great certainty of success , as well as an assurance of the truth of a cause , when those who promote it , are so far from drawing on men by allurements , till they are once engaged , that they warn them early of the dangers and difficulties that are before them : with this our saviour begun , when he said , if any man will come afcer me , let him deny himself , take up his cross daily , and become my disciple . the severe morals which accompany this doctrine , and are indeed a main part of it , are a very lively character of integrity . the true secret of all corrupt religions is , that they propose somewhat to be done for the honour of the deity , by which their votaries may compensate with god , and may buy off their obligations to solid and true vertue : but a religion that proposes a simple and naked worship , with such easie performances in it , that no man can suppose the bare doing of them is any way meritorious ; and that proposes these , not as compensations , but as helps to real holiness , and that carries the obligation to it , into the secret recesses of the heart , to our very thoughts , words and looks , has nothing of the air or genius of imposture in it . a religion that flatters no part of mankind , no not those who are in possession of the greatest esteem , has a farther character of truth in it . the iews valued themselves upon their being abraham's posterity , and their having a law of many precepts given them by god ; among them the most popular were the pharisees , who valued themselves chiefly upon many voluntary observances , as fences and outworks to the law , which kept them out of danger of disobeying . now a great part of the doctrine of our saviour , and his apostles , was designed to beat them out of these , to discover the hypocrisie of the pharisees ; to shew them that all the gentile nations were now to be set on the same level with them , and that thenceforth the obligation and vertue of all their legal performances was at an end . the apostles shewed as little inclination to gratifie or flatter the most admired part of heathenism , i mean the philosophers , who delighted in lofty eloquence , refined subtilty , and sublime metaphisicks : but nothing of all this appearing among them , they were despised by the philosophers , who esteemed all inspiration , madness ; and were prepossessed against both miracles and prophecies , as no better than juggleries . there was nothing left to gain , but the rabble and herd , and yet these were not flattered neither . they are always struck with pomp and magnificence , they love sights and shows , and a splendid exterior in religion , to which both iews and gentiles had been so much accustomed , that besides the difficulty of making them forsake the religion of their fathers , in which they had been educated , which is always a thing of an ill sound , and of a bad appearance ; they were to draw them from pageantry to simplicity ; and from outward and costly shews , to a naked , plain way of strictness and purity . in all these things it must be confessed , that there is nothing of the methods of imposture : now to suspect that any artifice lies hid , when all appearances contradict it , is a very unreasonable piece of jealousie , and looks as if men were resolved to suspect only for suspicion's sake . when therefore there is positive proof brought on the one side , of miracles publickly done , attested by great numbers of witnesses , published in the same age , while great multitudes were yet alive , who were appealed to , and who did so confirm these books , that they were read in all the assemblies of the saints or christians , as the text and rule of their belief , as well as of their manners ; when , i say , all this is proved , and when there appears nothing , neither in the doctrine it self , nor in the management of the apostles , and their first converts , to furnish us with any colour of apprehending any foul dealing , it is an unreasonable thing , still to stand upon the general argument , of the possibility of an imposture . but though it be not necessary , and indeed in many cases not possible , to prove a negative , yet this argument is so full of evidence , that even that may be undertaken here . there are four things possible that may be alledged as methods to support the possibility of a deceit , put on the world in this matter . the 1 st is , that the apostles intended a deceit , which they contrived and managed successfully . the 2 d is , that they themselves were dcceived , and were made tools to abuse others . the 3 d is , that the whole matter went about in tales and stories , till by every one's magnifying them , they grew to be believed without strict enquiry , and due proof made . and the 4 th is , that the books which contain this doctrine were at first more sparingly writ , but were afterwards interpolated , many passages being put in them that had not been in them at first . i have never met with , nor can i imagine any other hypothesis for infidelity to found upon ; and i am not afraid to name all these , because i am very certain i can demonstrate the absolute incredibility of every one of them . as to the first , of the apostles having contrived and managed this , on design to abuse the world. we see nothing in them that looks like this ; a plain simplicity and unaffected honesty appears in all their discourses and actions : they were not bred to literature , eloquence , or policy ; some one or all of which are necessary for men who venture upon such undertakings : and therefore persons utterly unfurnished in them are little to be suspected . but if men be without all these helps , at least they must be naturally subtile and dextrous , bold and daring : since nature , when well moulded , may be capable of great matters , without the refinings of art. now the apostles , as they were all , except st. paul , of galilee , which bred the most contemptible men of all iudea ; so they were fishermen by their trade , which of all the imployments that we know , does naturally flat the spirits the most : they are in the water much , in the night for most part , and in open boats , which exposes them to such cold and flegmatick air , that this must needs dull their spirits exceedingly . but let us suppose them to be as capable , either of the wickedness of contriving , or of the skill in managing such a fraud , as prophane men can fancy them to be . i go next to shew , that the supposition is absurd . the resurrection of christ was the main point upon which all the rest turned . i am now to suppose what shall afterwards be proved , that this matter went abroad at first in the same manner in which we do now read it in the gospel ; and so in this place i am only to shew , that the relation which we now have , could not be the contrivance of the apostles . our saviour was laid in a new tomb , not an ancient sepulchre , to which there might have been secret avenues , that had been so long forgot , that they were known only to some few persons . this was both newly made , and hewen out of a rock : so it might have been well examined , and a passage could not be wrought into it in a night or two . this happened likewise in the beginning of the paschal solemnity , when it was full moon , which in so pure an air gives a very bright light . at that time ierusalem was so full of people , all the iews coming up to keep the feast , that it being then their summer , since we see handfulls of corn were to be offered up at that time , as the first-fruits of the years growth ; we have reason to believe , that great numbers , who could not be conveniently lodged in ierusalem , were in so pleasant a time , and at so great a rendezvous , walking in the fields in the night-time . these things cannot be denied : the apostles had also seen , that one of their number , of whom they had suspected no such thing before , had betrayed our saviour ; that the fear with which they themselves were struck upon his-apprehension , had made them all run away , and forsake him ; and in particular , that he who had been on other occasions the forwardest of them all , and who had been warned by our saviour of his danger , and so was , by consequence , on his guard , and less likely to fall , had yet upon a remote apprehension of danger , with repeated oaths denied that he knew him . now he who through fear will deny a truth , is much more like , upon the same , or a greater danger , to discover a falshood . this being the state of that matter , let us now see how we can possibly imagine the apostles , who knew what effects fear had so lately upon themselves , and who had also seen to what a degree one of them might he corrupted , could so far trust either themselves or one another in such a matter , in which they had reason to believe , that the iews , who had gone so far with their master , would spare neither arts nor violenee to fetch out the secret : besides , that to venture on an imposture , which goes so much against human nature , and which naturally strikes men with fears and jealousies , men must be long practised to boldness , and must have made such essays upon themselves , and upon one another , as to think they are secure of all that are in the confidence . but let us pass over all this , and then see how the matter , when resolved on , could have been managed . either they were to steal away the body of christ , or to leave it in the sepulchre . if they had left it , all must have broke out immediately ; the bare exposing the body must have confuted all that they could have said ; so it must be supposed that they carried it away : now how this could be done when a watch was set , when the moon shone bright , and such numbers of men were wandring about in every corner , is not easie to be imagined . some persons to a considerable number must be imployed , if it had been to be carried to any distance , and they could not think themselves safe if it had been laid near the place of the sepulchre : some trace or print must have remained , if they had broke ground ; which they must have expected would have been looked for ; and being found out , would have discovered all ; not to mention the natural horror that all men have , at the handling dead bodies , even in what is necessary for their burial , but most of all iews , who by their law became defiled to a high degree by it . but suppose the dead body so disposed of , that they apprehended to hear no more news of it , how is it to be imagined , that those frequent apparitions of our saviour's , particularly that in galilee , to five hundred at once , which is appealed to , while many of them were yet alive , could have been manageed . here then , we have first twelve witnesses , against whom no just exception lies , even to feed suspicion , who affirm a matter of fact , and call in many others as their vouchers to support their testimony : they stand to it to the last , tho' they suffered much for it , and could not possibly gain any thing by it ; and yet are supposed by infidels to contrive and stick to a forgery , meerly to perswade the world to vertue and purity , and to sincerity and truth ; which they begin with a train of falshood and deceit , without any other visible bait but their love to their dead master ; that they might magnifie him , and give him a lasting name , and wipe off the reproach of his infamous death , by this bold contrivance of theirs . a man that can suppose all this to be possible , will suppose any thing ; and shews , that he has no regards , so much as to the colours of truth , but will advance any thing , rather than be beaten out of his infidelity . but to follow this matter more home ; a part , and a great one , of the history of the gospel , is , that ten days after our saviour ascended up into heaven , in the sight of his apostles , which with infidels will pass for a part of the contrivance , they received such extraordinary illapses and powers from heaven , in consequence to the promises that our saviour had made them , that they were enabled to work miracles , and to speak with divers tongues : and the first essay of this appeared at the next festival of the iews , in which ierusalem was again filled , not only with all the iews of iudea , but also with those of the dispersion , who from all quarters were come up at pentecost , from the east , as far as from persia and media , from the west , as far as from rome and libia , from the south , as far as from arabia , and from the north , as far as from parthia , and many provinces of asia the less , and from several islands , as well as from the continent . here was an astonishing thing , to see unlettered men , all of the sudden break out in speaking of languages ▪ in which they had no sort of education or practice : fevers or enthusiastical heats may inflame men so far , as to make them speak those languages which they understand , tho' they are not otherwise ready at them ; for the prints being already in their brains , a strong exaltation of their spirits , may fetch those out much better than they themselves in a cooler and more sedate state could have done ; but where there are no previous impressions , no heat whatsoever can fetch out that which is not within : now as this was the most necessary of all other things to qualifie men to execute their commission , of going to teach all nations , in which they must have made a very slow progress , if they must have learned the language of every countrey to which they were to go ; so it was the most signal of all others , and as was formerly hinted at , was that which must have been presently discover'd if it had not been notoriously and unquestionably true . with these powers , and those languages , the apostles went every where ; and promised to confer the like gifts on those that should receive and believe their gospel : and in the epistles which they writ afterwards to those churches , even when their authority was called in question , they appealed to the gifts of the holy ghost conferred by their means ; so that either these things were notoriously true , or they must have been despised as the most assuming and impudent of all impostors : these were their credentials that procured them a hearing ; and as men were disposed to eternal life , so they received and entertained their message . thus we have seen by a great variety of considerations which this matter presents to us , that not only there is no colour of reason , to incline a man to think that the apostles designed to impose upon the world , but that there is all possible reason to the contrary , to persuade us , that they were in no respect capable of projecting any such thing , nor of effecting it if they had intended it . the 2 d. supposition of infidelity is , that they themselves might have been deceived by two or three designing persons , who might have imposed upon them : that in the twilight a troubled fancy might be made imagine , that they saw christ , which being affirmed by those who were on the secret , the rest might so far comply with those who said they saw him , as either to imagine it , or at least to yield to the rest , so as to say , that they saw him ; for so conceits do sometimes spread , and whole crouds fancy they see or hear things , being faced down by the boldness of a few impudent persons ; and this being once set about , the same artifices might prevail again and again upon the same weaknesses . this might look tolerable , if there were no more to be said for the resurrection of christ than one or two transient views ; but continued discourses , the reaching his hands and side to be felt to ; christ's appearance to numbers in full day-light , with all the series of what passed between him and his disciples ; and finally , his blessing them , and being parted from them , and ascending up to heaven ; but above all , the wonderful pentecosts that followed it , the strange effusion of the holy ghost , and the extraordinary gifts that were then given , were things in which it was not possible for men to be deceived . so that the apostles did either certainly know that all those things which they attested were true , or that they were false ; there can be no mean in the matter ; and indeed this objection is so slight , that it scarce deserved to be considered . the 3 d. pretence is more specious ; that the history of the gospel passed easily upon the world , without due examination , that it appears both by some hints that are in the new testament , and several passages in iosephus , that the iews were at that time very credulous , and were apt to follow every pretender : they were broken into several sects , and under great distractions and oppressions , which prepare men to hearken after novelties : so that great numbers might run in upon rumours , and they being once engaged , they might reckon , that in honour they could not go off , and would stick to it even to the hazard of their lives . so we see some enthusiasts and sectaries in all ages , have courted martyrdom , and endured great misery with a triumphant firmness . but to answer all this , a great difference is to be made between points of speculation , and matters of fact ; in the former , men drink in persuasions , and then they grow to be so full of them , especially when a conceit of their own understanding is twisted with them , so that they think it an affront to their own reason , at least a detracting from its reputation , to confess so publickly that they were mistaken ; but in matters of fact the thing is quite otherwise , these are to be strictly enquired into , and a man's believing them imports no more , but that he had a good opinion of those that informed him , nor is it any reproch to be too easy in this ; it rather argues a man to be candid and good in himself , which makes him to apt too think well of others , and to believe them : and how firm soever men may be to opinions , when they have once approved themselves , so that self-love works secretly , yet they are still ready to re-examine matters of fact , when their first informations are called in question ; especially if they are like to suffer considerably for owning and espousing them . it is very true , that the iews had so general an expectation of a messias about this time , that they were apt to run after every pretender , yet they were as apt to forsake him , when their hopes failed them . but all their expectations run in so different a channel , from what they saw in our saviour , that how much soever their curiosity might have prompted them once to run to him , their prejudices drew them so strongly from him , that nothing but mighty and unanswerable evidence could make them still adhere to him . they had groaned long under the slavery of a bloody tyrant , they hated herod and his family , they could not bear the roman yoke , that was coming over them . they fancied a messias should come , in whom the characters of a moses and a david should meet , that he should raise the honour of their nation , and establish the observances of their laws . there were three things in our saviour and his doctrine , any one of which was sufficient to disgust them . 1 st . his mean and humble appearance ; whereas they looked for a glorious conquerour and a magnificent prince . when he made nothing of paying tribute to caesar , and despised the offers of a crown , they could not but despise him for it , according to their notions . 2 ly . his seeming to set a low value on the observances of the law , and his disciples setting the gentiles at liberty from them , was of all things that which appeared to them the most odious and impious : they were so accustomed to a reverence for those rites , that no sort of immorality could strike them , so much as a coldness in them , and therefore they could not bear some liberties which our saviour or his disciples took on the sabbath day , even tho' those could have well been reconciled to the letter of the law ; and 3 ly . besides the common fondness that all men have for their countrey , they had so particular a value for their own , for abraham's circumcised posterity , and such a contempt for all the heathen nations , who were no better than dogs in their esteem ; that the many broad hints that appeared in our saviour's parables and discourses in favour of the gentiles , and the open declaration which the apostles soon after made , of bringing them into an equality of dignity and priviledges with themselves , was such a stone of stumbling to every natural iew , that nothing besides a full and uncontested evidence could have ballanced it : therefore tho' it may be confessed , that the circumstances the iews were in , made them easy to be practised upon , and to run as often as any said , see here is the messias , or there he is ; yet their prejudices and false notions were so rooted in them , that as a great many of them left our saviour , and fell off from his apostles , when they understood the tendencies of his doctrine ; so those that stuck to him , were without doubt so far shaken by those prejudices , that they made them examine all things the more critically , and particularly look into those wonderful matters of fact that were believed among them ; so that how easy soever their first credulity might have been , they must have re-consider'd the matter more narrowly before they could overcome principles and notions that were so deeply rooted in them . men are not easily carried to forsake their friends and families , to draw upon them the hatred and curses of their countreymen . these things have a charm and authority in them , which few can withstand ; but when it rested not there , but went on to all sorts of outrages , to the spoiling their goods , the imprisoning their persons , to cruel whippings , to the beheading some , and the stoning others , when this fury grew so general , that even devout and honourable women in contradiction to the gentleness and decencies of their sex , went in to it ; then at least it is reasonable to suppose , that they made all possible enquiries into the matters of fact. i do acknowledge that the martyrdoms in the succeeding ages , are no concluding proof in the behalf of our religion , but in the first age , in which the question was , whether such things were seen and heard , or not ; mens suffering so much for their persuasions , shews this at least , that they were so persuaded . therefore when this was the point , whether they had seen or heard such or such things ? their adhering firmly to it , shewed that they did so believe . the case was yet more amazing with relation to the gentiles , who were generally given up to a sensual as well as to a sensible religion , that was overrun with idolatry and magick ; who were not acquainted with the prophecies that were among the iews , and despised them as a mean and a factious nation , that had an ill-natur'd religion ; so that they had not that disposition among them , which awaken'd the curiosity of the iews . they had been so accustomed to gross and lewd fables concerning their gods , that it was the moulding them anew , to talk of one invisible deity , and of a spiritual worship , or a severe morality , especially in some particulars , such as the restraint of appetite , or the loving an enemy . add to all this , that the heathen priests were soon aware , that this doctrine would have very ill effects upon their profits and authority ; therefore they animated the world into a most implacable hatred of them , which broke out soon into most violent persecutions : and as the governors of the provinces and subaltern magistrates were willing enough to gratify the people in their fury , so the emperors themselves were soon set on against them . the restless tempers of the iews at that time had so provoked them , that it was crime enough for the christians to be consider'd as a sect of the iews ; and so careless were they in rome , of enquiring exactly into those matters , that we find by suetonius , that they believed that christ had set on the iews to all their seditions , by which they must have been enflamed so much the more against the christians ; and if such a monster as nero was rightly informed of the exactness of their morals , that must have sharpned him so much the more against them . there was in his time a vast multitude of them at rome , the matter of fact concerning christ's being put to death in tiberius's reign by pontius pilate , procurator at iudea , was so well known , that it was put in the annals of that time ; and the christians appeal'd to the publick registers for many other particulars relating to it . no wonder if the singularity of their doctrine , and the strictness of their lives , draw a general hatred upon them ; nero laid hold on this , and he having once fastned the burning of rome upon them , was obliged to follow that with a severity proportion'd to the heaviness of the imputation . upon all these accounts we see how little the gentiles were disposed to hearken to our saviour's doctrine , or to the testimony of his apostles ; and as for the few philosophers that were among them , as they were more likely to look into the proofs that were offer'd , or the evidence that was given , with an inquisitive strictness , so they were as strongly prejudic'd against it , as either their pride or their principles could make them ; they were haughty and scornful men , they despised the vulgar as a contemptible herd , and undervalued all that were not formed into their notions , and accustomed to their cant. they had such a high opinion of their own understandings and their theories , that they were possessed against inspiration , miracles and prophecy ; they could not digest mysteries , nor hear any thing that seem'd to rise above a man's understanding : nor could they endure a doctrine that took in all sorts of people within it ; reckoning , that only men of a peculiar frame of mind , and of a singular education , were capable of true philosophy ; and they were men that studied both to be popular and safe : so that howsoever socrates had exposed himself to the fury of the athenians , by contradicting the received opinions concerning the divinity ; yet all the later pretenders had avoided his fate , by complying with receiv'd opinions and practises . so that upon all these accounts we see , that all sorts of people were at the beginnings of christianity so strongly prejudic'd against many things in it , that nothing but a very extraordinary evidence could have overcome it ; nothing less than the demonstration of the spirit , that is of the inspiration that did actuate them , which was given with power in mighty signs and wonders , could have overcome it . it was to this that they always appealed , and this only could conquer such mighty prejudices . when the love of this world , together with the fears of suffering , made many fall back , chiefly to judaism , we do not find that they furnish'd the enemies of this religion with any thing to object to it , or detract from it ; tho' apostases , who to justifie their own change , and to beat off the reproaches of those whom they forsake , are observ'd to have a peculiar sharpness against those of whose sect they once were . they may be apt to forge unjust slanders and calumnies , but are not like to suppress any scandalous truth that they can suggest against them : and yet we find no prints of any such things alledged by any of them ; if there had been either delusion , imposture or magick in those great performances , those apostates could have discover'd all such secrets ; some having fallen away that had been partakers of the holy ghost , and of the powers of the world to come ; that is of the dispensation of the messias . we see by pliny's epistle how early christianity had spread it self over the northern parts of asia the lesser , filling not only their towns and cities , but even their villages and hamlets , to such a degree , that the temples of the gods were forsaken , and no more sacrifices were offer'd at their altars : he adds , that many had of their own accord return'd back from that religion , before he had begun to prosecute them ; some three years before , others more , and one five and twenty years before that time : which is a good character , to shew us how early christianity had been spread in those parts ; he adds , that an incredible multitude was informed against , and that his severity had brought back a great many ; by these he might have been well informed concerning them . he adds , that since he saw such numbers in danger of falling under the severity of the imperial edicts , he had tortured two of their deaconesses , that he might draw from them all the secrets that were amongst them : but he found nothing , only an inflexible aversion to the worship of the gods , and the genius of the emperor ; and that they met and sung hymns to christ as a god , and were tied by vows not to commit adultery , nor to steal , or deceive , or commit other crimes ; and that their feasts were innocent and harmless . this happening not above seventy years after our saviour's death , shews us how fast this doctrine did spread , and what vast number had then embraced it ; and yet these being all born and bred with such prejudices against it , cannot be supposed to have received it too rashly , or to have believed it implicitly . the last supposition of infidelity yet remains to be consider'd , which is , that something must be yielded to have been published and received concerning this religion , soon after its first appearance ; but that in process of time the books might have been interpolated , after all the eye-witnesses were dead , and many additions of great importance might have been clapt in afterwards . and this indeed is the plausiblest part of their whole plea ; for if they yield that the books which we now have , were given out in the same manner as we have them , and that they were receiv'd in the age in which many eye-witnesses were alive to vouch them , then all that can be cavilled at , after this is once yielded , is so poor and slight , that it only shews the incurable obstinacy of those who maintain it . this last has more colour : there were many gospels given out at first , as st. luke informs us , some false gospels there were ; and there was a consierable diversity among some copies ; parcels were in some , that were left out in others : and it could scarce be otherwise , while many were writing what they themselves knew and saw , and others might copy these too hastily , and uncorrectly : yet within a hundred years after our saviour's death , we find this matter was so settled , that we see these books were cited by iustin , and iremaeus , not to mention the epistles of clemens , ignatius and policarp ; and from them downward , in a continued succession of writers , and they were such as we now have them . i except only such small variations , as might be the mistakes and errours of copies ; all which when put together , amount to nothing that is of any importance to the matters of our belief , or the rule of our life . now , when we consider how near st. iohn lived to that time , and that irenaeus was instructed by policarp , who was ordained by st. iohn , and lived not far from him , when we see what weight irenaeus lays on the scriptures , in opposition to all oral tradition , and how positively he makes his appeals to them : when we see how soon after that time , both the greek and latin , the roman and affrican churches , those of syria and aegypt , do all agree to cite the same books , in the same words , or with inconsiderable variations , we have all reason to conclude , that this great point of the books was setled much sooner : since by the end of a hundred years they were in all peoples hands , and were read in all the assemblies of christians ; they were also read by their enemies , trypho in particular , as iustin informs us : we see also soon after this , that celsus had read them ; and indeed , it is plain from all the christian writers in those ages , that the books of the n. testament were in all mens hands ; they quote them so often in their apologies , and other books , as writings that were generally read and known : such a spreading of books , and multiplying of copies , was a work of time , when all was to be writ out ; and this was so near the fountain , that we have all reason to believe that the originals at least of st. paul's epistles to the churches , were still preserved : and tho an oral tradition of a doctrine , even for so short a period , is so doubtful a conveyance , that it were not easy to think , that it might not have enlarged a little beyond the truth ; yet a tradition of some books could hardly in so very short a time have been varied , or altered , chiefly in so important a point , as the resurrection of christ , which was the main article of their belief , and that which runs as a thread through all the sermons and epistles of the apostles : and indeed , this being once yielded , settles all the rest with it . therefore since we have such a copious concurrence of authors that cite those books all-a-long , from that time downwards , besides the epistles of those apostolical men , st. clement , st. ignatius , and st. policarp , the first having writ in that very time , probably before the destruction of ierusalem , and the other two soon after it ; in which several of the books of the n. testiment are cited , as writings then well known , and in all mens hands : we must from all this firmly conclude , that the books , as we now have them , are not altered from the form in which they were at first writ . they were quickly copied out for the use of the churches ; they were read at the assemblies of the christians ; they were translated into the vulgar tongues , particularly the latin and syriach , very early ; so that they becoming so soon publick , and getting into so many hands , it was not possible for any one , who might have had the wickedness to have attempted the corrupting them , to have compassed it afterwards . and what noise soever the enemies of our faith may make of the various readings , and how much soever the bulk of them , as they are added to the polyglot bible , may at first view strike the eye ; yet when all these are examined , they amount not to any one variation in any article of our faith , and they appear so plainly to be the slips of the writers , that this can never shake any man who will be at the pains to search it to the bottom . so that i have now gone round all the suppositions of infidelity , and have , i hope , clearly evinced , that there is not any one of them which is in any sort credible , or even possible . i will in conclusion consider some few of their objections , indeed all that i have ever met with , which seem to have any force ; some cannot imagine why our saviour , after his resurrection , shewed himself only to a few , and did not come in next day to the temple , and shew himself to that vast assembly , which was then to be there ; since that must for ever have put an end to all doubting , and have silenced all his enemies . this were a very reasonable objection , if god's ways were as our ways : our warm tempers that boil with resentment , and that pursue eagerly our own vindication , would have no doubt wrought this way ; but if we go to ask an account of all god's works or ways , we shall find them very different from our own notions . a great part of his creation seems useless to us : much of it seems defective , as well as another part seems superfluously redundant to us : there are many very unaccountable things , both in the structure of our bodies , and the temper of our minds ; and if we will quarrel with every thing that does not suit our own notions , we will be very uneasie in our thoughts . there are some sins , for which god gives over all further dealing with persons and nations , and upon which he delivers them up to their own reprobate minds : and when he has used such sufficient means , as might well serve to convince and reform them , he lets them alone , and leaves them to their own hearts lusts : those who had seen so many of our saviour's miracles , which , instead of having a good effect on them , did only serve to harden them the more in their opposition to him , did well deserve that god should suffer them to harden themselves still more and more : and it was enough that christ shewed himself so often to such a competent number of unexceptionable witnesses , and give them full powers to prove their testimony concerning him , by working such miracles as he himself had wrought . why he did it in this way , and in no other , is among the secrets of his councils , which are to us unsearchable . when our souls become more perfect , our capacities and faculties more enlarged , and our thoughts more exalted , then we may come to understand the reason of these things more perfectly than it is possible for us to do in this depressed and darkned state . one thing after all we may gather from our saviour's words , who has pronounced them blessed who have not seen , and yet have believed ; and from the value that in many places of the new testament is set on faith and on believing , that god did not intend to give the world such an undeniable evidence , as that it should be out of their power to disbelieve : for to believe either such things as our senses do plainly perceive , or to believe mathematical truths , is that to which our nature constrains us , and for which we can deserve no sort of commendation . therefore to make our faith to be both well grounded , and also highly acceptable to god , it is enough that there are sufficient reasons offered to us , to persuade our belief , and that there is no good reason to the contrary , tho' we may start possibilities of imaginary reasons against it ; and a man who is so far convinced by those , that he is from thence determin'd to believe all the other parts of that revelation , both the promises and the precepts of it , so that he gives himself up to its conduct in the whole course of his life , in the assured expectation of the promises it sets before him ; has such a faith , that must certainly be of great value in the sight of god ; because it has a great effect on the believer himself . there is beauty enough in the rules of our religion , to oblige every man to examine well the authority upon which it rests , and to him that will set his thoughts a working upon it , this authority will soon appear strong enough to determine his assent : and when that has its due operation upon him , then his faith has had its full effect . so that it is no dull , nor lazy or implicite faith on which the new testament sets so high a value ; it is a faith that purifies the heart , that worketh by love , that makes us new creatures , and engages us to keep the commandments of god. so that this objection has no other force in it but this , that god's ways are a great depth , and to us are past finding out . a second objection is , that if our saviour and his apostles gave such proofs of their mission , how is it to be imagined , that any man could be so obstinate , as to stand it out against so full a conviction ? these things were probably enquired into at that time , by men of all sides ; curiosity might work on some , and fear on others : and those who had drawn the guilt of his blood upon them , were most particularly concern'd to examine the matter carefully , since blood is apt to raise a clamour within , which is not easily silenced : besides , according to the acts of the apostles , the iews , and even their sanhedrin , seem to have been struck with the reports of his resurrection , so that they knew not how to gainsay it , and were concerned only to stifle and silence it . now it seems somewhat unaccountable , how it came that they still stood out , and were not overcome with all that evidence , if it was so full as we do now represent it ? but in answer to this , it is to be considered , that there is a perversness and depravedness in humane nature that cannot be accounted for . to some of the enemies of our religion , i mean the iews , this can be no objection , since pharaoh's hardning himself against all moses's miracles and messages , and even the murmurings of their forefathers the israelites , in the wilderness , are every whit as extraordinary instances of the depravation of humane nature , as these we now consider were : but indeed we need not go so far to seek for amazing characters and instances of the madness of mankind ; no laws , no rewards , no punishments , no experience nor observation can make men wise or good . when men are once engaged in ill courses , they quickly contract habits , and are soon hardned in them ; and when pride and interest are got on the side of that , which of it self was strong enough to overcome them , then they become intractable and fierce against every opposition , and become really the worse , the more they are pursued and dealt with . another objection is , why do not some of those miracles that seem to have been with a sort of profusion thrown out abundantly at first , now appear to convince the world , for these would certainly have a great effect ? what was said to the first objection , belongs in a great measure to this . we are not to ask of god an account of his ways , if he has laid enough before us for our conviction ; and if that is rejected by us , we have no reason to expect that he should disturb the order that he has setled in the creation , to gratifie our humours . it were not suitable to that order , that he has so wisely and usefully establish'd , that it should be too often put out of its channel : it is enough that at the first openings of the two revealed religions that he delivered to the world , he gave evident signs , both of his dominion over the works of his hands , and of his having authorised those whom he sent to speak in his name . that being then fully done , and the precepts of this religion bearing such an apparent suitableness to our natures , and to the interests of all humane societies , there is no sort of reason for us to demand more proof , than that which god was pleas'd to give at first . besides , that all ages and nations have the same pretended claim to miracles , for they are equally his creatures ; and we can fancy no reason why he should be partial to some , more than to others : now if there were such a constant return of miracles , the whole argument from them would in a little time be lost ; men grow accustomed to what they see daily , and it makes no impression , otherwise the wonders of day and night , of summer and winter , the ebbing and flowing of the sea , would work more powerfully on us , than they do . a superfetation of miracles would have no effect , if it were not a bad one , to make the divine power in working them be called in question , and to lead men to impute them to some natural cause , or to some secrets known only to a few . in all which we may conclude , that according to what our saviour said of moses and the prophets , if men believe not christ and his apostles , they would not believe , tho' a man should rise from the dead , or that the most uncontested miracle that they would call for , should be wrought for their conviction . another objection of the infidels is taken from the differences that are between the gospels , in which the same passages seem to be variously related in different words , and in another order of time ; things being by some set down as done after those things before which they are set by others . questions and answers are variously stated ; they also find some reasonings that do not seem concluding , even those that are brought to convince gainsayers , where there ought to be more exactness . there is also a lowness and flatness of style , that makes the books seem but mean ; nor are they laid in any exactness of method , but seem to run in a loose ramble ; besides , that there are many passages in them that look staring , as that of christ's preaching to the spirits in prison , that of melchisedeck , and some other things that we scarce know what to make of . these things look not like the products of divine inspiration . but in answer to all this , we are to consider the different orders of inspiration , according to the different ends for which it is given . moses had the law , as the iews confess , by an immediate communication with god , as one man converses with another , expressed by the phrase of face to face , or mouth to mouth ; such a degree seemed necessary for one who was to deliver an entire system of a religion of sacred rites , as well as binding laws to that nation . but those who were only sent to call on the people to the obedience of the law , and to denounce judgments upon their disobedience , and give out predictions , received a lower degree of inspiration ; the will of god being represented to them in dreams and visions , in which several representations were drammatically impressed on their imaginations , and explained by a secret intimation made by god to them : others had yet a lower degree , being animated by a divine excitation to compose holy hymns and discourses to the edification of the people : now as the iews divide the books of the old testament in three different volumes , according to these various degrees of inspiration ; according to which division our saviour himself cites the old testament ; in all of which , we find that those holy penmen writ in such a diversity , that it is apparent every one was left to his own way and geni●us , as to style and composition , some being much loftier than others . now to apply this to the new testament ; it was necessary that men sent to publish such a doctrine , should be so divinely filled with the knowledge of it , and should be so actuated by that same influence that assisted them miraculously , as neither to be able to mistake , nor misrepresent any part of it ; for the miracles that they wrought , bringing the world under an obligation to believe them , it was not possible that they could be left to themselves , and be subject to mistakes : but after all this , every one acted according to his natural temper , and writ in his natural style ; so we see a great variety in the whole composition and method of their discourses and epistles . the gospels were writ either by apostles , or by those who were their companions in labour , and whose books were authoris'd by them ; but it does not clearly appear what method they intended to follow , whether to observe the order of time , or the relation that one passage might have to another : in this they were left to their natural faculties ; all that was of consequence , was to have the doctrine and discourses of christ , his action and his miracles , faithfully stated to us : but in the method of ordering or expressing these , they might be left to their natural powers ; and in this there might be a particular ordering of providence , that every thing should not be said in the same way by every one as by concert , which might have looked liker a contrivance ; it being more genuine , when different persons write in different ways , and all agree in the same account of the doctrine and miracles . there may be also many ways of reconciling small diversities , which at this distance may be lost to us : things may appear to be different , that yet may very well agree ; of which we find innumerable instances in critical authors : and those passages whose agreement they have made out , give us very good reason to believe , that if we had a greater number of contemporary books now extant , we might understand many more better than we can do in this want of them . passages very like one another might have happened in different times of our saviour's life ; and that which seems to be one story , related two different ways , may be really two different stories , and both may be exactly related . so that all this objection , instead of derogating from the credit of the gospel , does really heighten it . as for many answers and reasonings that do not seem to us to be very concluding , we are to consider , that in a short relation , in which hints are only given , it was impossible to open every thing fully : we are also little acquainted with the methods of the iews arguings at that time . philo and iosephus are the only writers that remain . the one is short upon their customs and notions ; and he affecting to write elegantly for the romans and greeks , gives us very little light this way . philo does indeed much more ; tho' living long at alexandria , and studying the greek philosophy , he is so mystical and sublime , that it is not easie always to comprehend him ; yet in him we plainly see , how much the iews were delighted with very dark allusions and reasonings : and since it is a just and allowable way of arguing with any , to argue from suppositions granted by them , and suitably to their principles and notions , we who plainly see in philo , that the iews used them to explain a great deal of scripture by a dark cabbala , are not to wonder if some arguments run in that strain . for instance , we do not see how the last words of the 102 psalm , concerning god's creating all things , and his eternity and unchangeableness , belong to the messias , which yet are applied to him in the epistle to the hebrews ; but we see clear characters in that psalm , to shew us that the iews did so expound it ; since those words , the heathen shall fear the name of the lord , and all the kings of the earth his glory ; and when the lord shall build up sion , he shall appear in his glory ; together with several passages that follow , could not according to the cabbala of the iews be understood of any thing but of the messias , and of the divine shechinah , that was to rest upon him , and so according to this all the other parts of the psalm were also applicable to him . if st. paul argues , that the promise was not made to seeds , but to the seed of abraham , which seems a bad inference ; since seed , tho' in the singular , is yet of a plural signification ; this may perhaps be bad greek , unless some corrupt form of speech had made seed stand for son ; but tho' the greek is not pure , yet the sense is true , and the argument in it self is good ; st. paul's design being to let them see , that their being the seed of abraham alone , was not enough to assure them of the favour of god : it was not to all abraham's posterity that the promise was made , since neither ishmael nor keturah's children were comprehended within it : but it belonged only to isaac ; and in that contracting the promise to one , an emblem was given of the messias , in whom singly the blessing of that covenant was to center , and was not to be spread into the whole nation that descended from him . so that what fault soever we may find with the greek , the sense is true , and the application is useful ; and we do not know , but such a form of speech might have been then used in common discourse . it is certain , that the apostles had no rhetorick , and often their grammar is not exact : but this , instead of making against their writings , does really make for them ; since it shews , that they us'd no enticing words , nor laboured periods ; no lively figures , nor studied sentences ; all was natural , without art or study ; which shewed that they knew they needed no borrowed help to support a cause in which they were sure heaven would interpose , and promote its own concerns ; and the veneration with which their writings were received , and in which they were held , shews that there was somewhat else than the skill or eloquence , the persuasives or arguings of the authors , that begat and maintained their reputation . if we find here and there a passage that we know not well what to make of , this is the fate of all books that were writ at a great distance from us ; the customs and manners of men change strangely in a course of many ages ; and all speech , especially that which is figurative and dark , has such relation to these , that if in a book full of many plain , useful and excellent theories and rules , some passages come in amongst them which we plainly see relate to some practice or opinion of which we are not sufficiently informed , such as the being baptised for the dead ; having power on the head because of the angels , or the like : this is nothing but what occurs to us in all ancient books , and what we easily bear with in all other writings , even of a much later antiquity : weare therefore to make the best use we can of that which we do understand ; and to let those other places lie till we can find out their true meaning . that of christ's going in the spirit , to preach to the spirits now in prison , is perhaps one of these , unless we believe that by prison is to be meant , according to the use of that word , and others like it in the septuagint , the darkned state of the gentile world , who were shut up in idolatry , as in a prison , or in chains , under the power of the god of this world. in this sense there is nothing easier to be apprehended than that period ; which imports only , that christ by vertue of the holy ghost that he had poured out upon his apostles , was calling the gentile world out of their ignorance and idolatry : and as in the days of noah , those who were disobedient perished in the flood , while there was an ark prepared for those who would go into it : so says he , our rising out of the waters , that being the last piece of the baptismal ceremony , as it was then practised , and being the representation of our rising again with christ , was that which now saves us . in all this the sence is clear and good , tho the manner of the expression be a little dark . the way of all the easterns , even to this day , in all their discourses , being obscure and involv'd , where a great deal is supposed to be already understood ; we are not to wonder , if we should find some parts of the new testament writ in that strain . as for that of melchisedeck , as the words lie , they seem to be a riddle indeed ; but with a little observation we will find that passage concerning him in the epistle to the hebrews , to be as plain as any thing can be . the design of a great part of this epistle is to shew , that the messias was to be a priest , and was to offer up a sacrifice ; but not to be of the family of aaron , since he was to spring out of the tribe of iudah ; nor to be a priest after that order , or according to the rules of that institution ; but according to the psalm , to be a priest after the order of melchisedeck : now the rules or order of the aaronical priesthood were , that every priest was to be descended from that line , to be born of a mother that had not been a widow , or divorced ; and this gave him who was thus received , a right to transmit his priesthood to his descendants in a genealogy derived from him . these priests were also tied to their turns in attending on the temple , which were called their days , in which they were admitted to serve at thirty , which was therefore the age of the beginning of their days ; and at fifty they were dismissed and were no more bound to attend , than if they had been naturally dead ; so this was the end of their life , as to their priesthood . now in opposition to this , melchisedeck was a priest without father and mother ; that is , he was immediately called to it of god ; and it did not devolve on him by descent , nor was he to derive this in a genealogy to his posterity : he came ●ot on to an attendance on the service of god at such an age , nor went he out at another , but was a priest of god for ever ; that is , of a long continuance , according to the common use of that word , which only imports a constancy in any thing . melchisedeck was a priest for term of life , which answers the signification of the word ; but was a type of him that in the strictest sense was to be a priest of god for ever . thus if we conster that verse by a reverse , which is very ordinary , of bringing the last word the govern the whole period , placing the word priest at the head of it ▪ nothing can be plainer and more full to the point that is there driven at . and thus many passages that appear difficult , when they are but slightly looked at , become very intelligible when more attentively examined ; and as we can make this out in a great many instances ; so if there are others in which we do still stick , we have all possible reason to impute our ignorance to our wanting a sufficient number of helps , and of books writ in that country , and at that time , from which we might better collect the opinions , customs , phrases and allusions of those parts and times : for since the books of our religion were writ for the use of plain and simple people , to whom they were addrest , and in whose hands they were to be put ; they must have been writ in a popular , and not in a rhetorical or philosophical style ; which tho it is more correct and more lasting , yet it is both drier and more laboured , and shews always more of art than of nature . i have now gone over all the heads that i thought necessary to make this discourse full in all its parts : i have left nothing behind me that seemed to be material : i have not been afraid to lay open all the secrets of infidelity , with the utmost strength that i could ever find them urged in ; because i was fully satisfied in my own mind , that i could answer them all . there is only one particular remaining , which i have reserved to the last place , because it affords a proper conclusion to this discourse . one of the main things in which infidels support themselves , is , that tho they speak out , yet let others deny or disguise their thoughts as much as they please , either out of interest or modesty , since their doctrine has an ill sound in the world ; yet they think with them , because they live with them , and not according to the doctrine which they espouse : and they seem to conclude with some advantage , that we collect what men think , much more infallibly from what they do , than from what they say ; and this they urge with much malice ; and would to god that i could add with as much injustice against too many of our selves ; whose arguings upon these heads are so much the less to be regarded than other mens , because we have espoused the cause , and have made it our own , both in point of reputation and interest : i wish and pray that we may all resolve on the only effectual confutation of which this is capable , by setting such a patern to the world , and leading such exemplary lives , that in these they may see how firmly we believe that to which we endeavour to persuade others , who wait for our halting , and are critical in observing our failings , and malicious in aggravating them . it gave the chief strength to the first apologies that were made for christianity , that they durst appeal to the lives of the christians , to give the world a right idea of their doctrine ; whereas we must now decline that argument , and appeal from the lives of christians to their doctrine : yet wheresoever numbers embrace any thing , there must especially in a course of many ages , follow upon it a great declining from what was while they were fewer in number , and that the thing was newer and fresher upon their thoughts . besides , that the best christians are those who are the least known , their modesty and humility leading them to hide their best actions ; whereas those who make the most noise , and the greatest show , are for the most part hot or designing men. a man may also be really a much better man than one would take him to be , that sees him only on one side , and does not know him wholly . the frailties of some mens natures will hang heavy upon them , and sometimes burst out even in scandalous instances , notwithstanding all their principles and struglings to the contrary : therefore upon the whole matter , tho we cannot deny but that there is too much truth in this prejudice , yet it is but a prejudice , and cannot bear much weight : so that it is a most unaccountable piece of folly to venture mens souls and their eternal concerns upon a reflection , that as it is not generally true , so has no solidity in it : yet after all , the use that we ought to make of it is , that we ought to frame our own lives , and the lives of all that are in our power , as much as may be to a conformity to our doctrines , that so the world may observe in us such a true and unaffected course of solid vertue and useful piety , that we may again recover that argument , which we have too much lost , for the truthand beauty of our religion , from the lives of those who believe and practise it ; and that so the apologies now writ , which in all other respects are the strongest that ever were , may again have their full perfection , and their entire effect upon the world. discourse ii. concerning the divinity and death of christ . the main articles of the christian religion , as it is distinguished from all other religions , are those which relate to the person and sufferings of christ ; and therefore it is of the last importance for us to have our notions concerning these , right and truly stated : and that the rather , because in the age in which we live , the laughing at every thing that is resolved into a mystery , passes for a piece of wit , and has the character of a free and inquisitive mind . and while some would have every thing taken for a mystery , others set their strength to the decrying of every thing that is proposed as such , as if that were an imposition upon human nature , and the bringing mankind under a yoke that it cannot and ought not to bear . therefore , that i may treat of this matter in a proper method , and with a due clearness , i shall first in general consider this prejudice against all mysteries ; and when i have thus prepared my way , i shall come to the consideration of those which i intend now to treat upon . mystery in its first and common signification , stood for some sacred rites by which men were initiated into any form of religion , which the priests of corrupt religions kept as secrets , that either they might by that concealment , encrease the value of them , which if they had been generally known , might have appeared so slight and mean , as to have become contemptible , or that they might hide some immoralities or frauds in the management of them ; and all those theories which were kept up from the herd , and only communicated to confiding persons , were also given out under this name , as things known only to those that were initiated . in this sense there is no secret in christianity , no hidden rites , nor concealed doctrines that are not trusted to the whole body of christians . but by an extent of the use os this word , it came to be applied among the christians of the first ages , to those holy rites of our religion that were instituted by our saviour , and which they also called sacraments ; because in those , the vows that tie us to god in this religion , were both made and renewed : the venerable truths of this faith , and secrets then made publick , were also by s. paul expressed by this name , which as it is now commonly understood , signifies some theory , or point of doctrine that we believe ; because we are persuaded that it is revealed to us in scripture , tho' we cannot distinctly apprehend how it can be ; and that in the common view which is offered concerning it , it seems to contradict our common notions . in this sense it is opposed by many , who say , there can be no such thing in religion : that every thing of which we can form no distinct idea , is nothing to us , and that we cannot believe it : since we can only believe that of which we have some thought ; god having made us reasonable creatures , cannot intend that we should act contrary to our natures ; and believing any thing contrary to our apprehensions , seems to be a flat contradiction to our faculties ; and it is a question , whether those who plead for mysteries , can believe themselves , after all their zeal for them since a man can no more think that to be true , of which he has no idea , than a man can see in the dark ; for let him affirm ever so much that he sees , all other persons who perceive it to be dark , are sure that he sees , nothing . it seems to be the peculiar character and beauty of the christian religion , that it is our reasonable service , or the rational way of worshipping god : and therefore those who would propose it as containing mysteries , under a pretence of magnifying it , do rather lessen it , and give advantages to the enemies of it to expose it on that account . for upon this supposition of there being some mysteries in it , those who corrupt it , seem to have a ground given them for raising a much greater super structure , and for silencing all objections against their unconceivable doctrines , with this word mystery , which being so apt to be abused and carried too far , seems to give a just prejudice against it : upon this ground they conclude , that we are to believe nothing but that which we can distinctly apprehend : and that if any word or expression in scripture seeme to import any other thing , we must soften these to a sense agreable to our faculties , but that we ought never to yield to a sense that is unconceivable ; which as they argue , is still nothing to us . this is the foundation of their reasonings : and upon this it is that they justify or excuse some expositions that seem forced and unnatural : for they say , they are sure they are not to be understood in the mysterious sense , because of this general theory ; and therefore they must give them the best sense that they can find that is suited to their principles . upon the right stating of this , the whole matter turns ; and because this whole speculation is urged to much worse purposes by atheists and deists , it will be necessary to consider it carefully . it is certain we can apprehend nothing , but as our faculties represent it to us , no more than we can see sounds , or hear colours : it is also certain , that we can receive nothing that contradicts our faculties : for let a man strain for it as much as he will , he cannot believe that any thing both is , and is not at the same time ; or that two and three do not make five , and neither more nor less . the objects of sense do also determine us ; for when we see a thing clearly before us , we cannot force our selves to think , or so much as to doubt that we see it not . but after all , there are many things which we believe upon the report of others , or upon the consequences of our own observation , that seem to be so far out of our own reach , that our faculties cannot easily receive them : for instance , let us make a discourse of light , and of seeing , to a blind-man : let us tell him , that a vast globe , called the sun , which as he feels , creates a great heat in the air at some hours , in some seasons of the year , gives such pushes to infinite numbers of small parts of matter , that they are upon that put in a vast motion ; and that as these strike upon every resisting body , and recoil from it , they carry in them some mould of its figure and bigness ; and of another thing too called colour , of which he can frame no sort of notion ; and that these in this motion , striking upon that which he can feel to , which is his eye , do go through it , and enter at a small passage ; that is , in a second coat of his eye , which an anatomist may make him feel to : and within it , as they have passed through those humours that he can also feel , those small movers do at last so strike against the most inward coat , that from thence a man may know the figure , matter , bigness , and distance , of such objects as the blind man can only feel to , and that a great many miles of ; and that with one glance of his eye , he can see many millions of objects at once , and be able to judge concerning them , and concerning their distance from him , and from one another , a great way off : and that he can see the sun and stars , tho' distant from us many millions of millions of miles . now tho' it is to be confessed , that a blind man can form no true idea of all this , yet he may be bound to believe it , not only from the testimony of all seeing men , but from his own observation : for by setting a man at a considerable distance from him , and holding up towards him all such things as he knows by feeling , he by the other man's answers may perceive plainly that he knows them , tho' he not only cannot apprehend how this is done , but seems to raise whole schemes of impossibilities against it . but to give another instance of this , that will be more universally sensible ; let a man practis'd in geometry , shew a clown a small quadrant , and tell him that by it he can measure the compass of the whole earth , and the distance between the earth and the heavenly orbs : he will laugh at him as a boasting vain man , or one that intends to impose upon his credulity : but if this mathematician will , to convince him , take the heigt of any building , or precipice that he can measure ; the clown , when he finds that the observation agrees with the length of his plumbline , is somewhat convinced , and is apt to think , either that the two stations , and the computations which he saw him make on paper , were magical spells , or that he has a method that leads him to this by degrees of which he himself is utterly ignorant : so by all this it is plain , that a man may be bound from some authorities and observations , to believe some things of which he not only has no notion , but fancies he has very clear ones to the contrary . from hence i will make another step to shew , that indeed we believe almost every thing that we do believe , under the like difficulties and disadvantages : for instance , we know that we move , and yet there is something very like a demonstration against motion ; let a. move from b. to c. two supposed contiguous points in a supposed instant d. a. when it moves , is supposed to be in b. so in that instant it cannot go to c. because it is supposed to be in b. and it cannot be in the same instant both in b. and c. for then it should be in two places at once , that is , in the same instant ; therefore in the instant in which it is in b. it cannot go to c. and so it cannot do it in any other instant , because it is still supposed to be in b. when a man has turned this over and over in his thoughts , he is indeed very sure that it is false , and is very certain that he moves ; yet he feels a contradiction to that in his reasoning , from which it is not so easy for him to free himself , as he might at first view apprehend . this of motion carries me on to a greater difficulty , whether there are vacuities in nature , or not ; that is , distances between bodies in which there is no sort of body at all . it is very hard to apprehend how things can be either of these ways . motion it self , condensation and rarefaction , weight , and the crouding of all things to the centre , can hardly be explained without admitting a vacuum . and yet as our thoughts cannot receive the idea of it ; so the whole connexion of things , the whole chain of matter , and the communication of motion from the heavenly orbs down to us , is all broken and interrupted ; nor can we see how the frame of nature can hold together , if a vacuum is once allowed . so that tho' we are certain that either it is , or it is not ; yet when one weighs well the difficulties of both hypotheses , he is so equally ballanced , that he is apt to lean against that whose difficulties were the last , and are the freshest in his thoughts . if from this we go into the compositions of matter , we are sure that either it is divisible on to infinity , and that there are no indivisible points in it ; or that it has points , either such as have no parts , or extended atoms that may have parts , but that are indiscernible . it must be one or other of these that must be true : for they may be reduc'd to the terms of a contradiction , since either matter is divisible into infinity , or not ; if not , then either those indivisibles have parts , or they have not : so that it is plain one of them must be true ; and yet every one who has gone through that famous question , must see that there are such insuperable difficulties against every one of them , that they seem to amount to a demonstration . i shall instance but in one other particular , which though it is that of all others that we should understand the best ; yet carries no fewer nor less difficulties in it , and that is our own composition . we plainly perceive that we think , and that we act freely : then either this rises out of meer matter , or we have another principle in us of another nature and order of beings , that thinks and moves , both it self and also our bodies . that meer matter can have no liberty , and that it cannot think , seems to be evident of it self ; all our observations of matter shew it to be passive , and to act necessarily , and that it neither has in it self a power of motion , nor liberty , but always goes in a chain : and thought being perceived by us to be one simple act , it must flow from a single principle that is uncompounded : but on the other hand , what should chain down such a subtile being , into so gross a one as body ; and how a thought should move it , or how the motions of matter should affect the thinking-principle ; how they should give it either pleasure or pain ; how the mind should be furnished from the body with such images and figures , by which it remembers , imagines , argues and speaks ; how these should be so subtile , and yet stick so long , and lie in such order , are things that the more a man dwells upon them , and spreads them out before himself , he not only comprehends them the less , but seems to find such difficulties against them , that he is lost , and knows not what to think of himself . when a thinking man lays all these , and a great many more , which will arise from these hints , if he has a mind to look for them , together , they shew him how limited our faculties are , how little able we are to dive into the nature of things ; and that we can much more easily raise difficulties , than solve them . yet the use that i plead for in all this is , neither to lead men to be sceptical , and believe nothing , nor to be too implicite to believe every thing : but only to evince this , that we may be bound either from our own observation , or upon the authority of other persons , to believe some things , of which we are not able to give our selves a distinct account , nor to answer the objections that may lie against them . great difference is to be made between the believing a thing , and the apprehending the manner of it . if we have sufficient authority to guide our belief , it will be no just objection against it , that the manner of it cannot be explained : and this is yet more evidently true , if the being in which a thing is proposed to our belief is of an order and rank above us ; and most of all , if it is infinitely above us . we perceive in the gradations of our own being , that a child is not capable of those thoughts which he himself will come to have when he is more ripened : and a man of low education cannot frame those apprehensions which are easy to those who are born and bred in better circumstances . if then the difference of age and education make thoughts that are plain and easy to some , seem unconceivable to others ; this ought , when applied to the divine essence , make us conclude , that there may be mysteries in that being , of infinite perfection and elevation above us , far beyond all our apprehensions : and therefore , if god lets out any hints of any such to us , we are to receive them in such a plain sense as the words do naturally bear : and if this should happen to import that which does not at all agree with our conceptions of other things , we ought not to wrest it to another sense that seems easier to us . we can frame no distinct idea of that infinite essence , and it were not infinite if we could . how things were made out of nothing , is above our reach ; how it thinks , is an amazing difficulty , whether its acts are , as is commonly believed , one with the essence , or distinct from it . this essence having necessary existence in its first conception , those free acts that might not have been , are not easily apprehended to be one with his essence ; and if those acts are said not to be free , then all things exist by the same necessity by which god exists ; for if the immanent acts of god are one with his essence , then since all the transient acts do certainly follow his immanent ones , there is an universal necessity equally spread over the whole frame of nature ; and god can do nothing otherwise than he does : but if those acts of god are different from his essence , and distinct from it , such as our thoughts are ; then here are accidents in god , and a succession of thoughts , which seem inconsistent with infinite perfection , that is , all one eternal and unchangeable act. here is a difficulty that perhaps few reflect on ; but it is every whit as great and as unaccountable as any of the mysteries of revealed religion can be pretended to be ; tho this arises out of natural religion . if to this we add all that we be believe concerning the attributes of god , his being every where , his knowing every thing , his providence in governing all things , together with those unsearchable methods in which it exerts it self ; we must acknowledge that he dwells in a light to which we cannot approach : but that as the present frame of our bodies , and structure of our eyes , cannot bear the looking stedfastly on the sun , or the being brought much nearer him , of which yet we may be capable in another texture of our eyes and bodies ; so in this state in which we have narrow notions , and gross imaginations , we are not able to frame distinct ideas even of those attributes of god , of which we make no doubt , but yet we find such difficulties in apprehending them , that they do blind and confound us , and put us to a stand in all our thinkings about them : but for all that we still go on , believing firmly those his attributes . in fine , we are to make a great difference between those plain perceptions we have either of the objects of sense , or of simple theories , and the difficulties and deductions that belong to them : the one is the voice of our faculties , and we cannot oppose it , or believe against it , because it is in some sort the voice of god within us , since it is the natural result of those powers that he has put in us ; but it is quite another thing when we go to inferences , and to frame difficulties . in this appears our ignorance of the nature of things , of the several ways and manners in which they may operate , and of the consequences that seem to belong to them ; because we are apt to judge of every being by our selves , and have not extent enough of thought and observation to reason always true , or to judge exactly : so that this must be setled as a clear difference between plain perceptions , and a train of consequences ; we are always to be determined by the one , but not by the other . to instance it then in that which is now before us ; we have a plain perception , that no being can be both one and three in the same respect , because we are sure that is a plain contradiction , which cannot possibly be true ; but if a thing is represented as both one and three , this in different respects may be true . thus i have dispatched this first part , in which it seemed the more necessary to state this matter aright , that so it may appear , that no part of the plea for mysteries , belongs to transubstantiation , since here is the fullest evidence of sense , in an object of sense , which plainly represents to us bread and wine to be still the same after consecration , that they were before ; and therefore we can never be certain of any thing , if in this case we are bound to believe in contradiction to such a plain and simple perception ; but this is not at all applicable to any speculations concerning the divine nature . i go on from this previous discourse , to the subject it self that i am now upon ; in which there have been three different opinions : the one is , that christ was a divine person , miraculously conceived , and wonderfully qualified for revealing the will of god to the world ; which he did in so excellent a manner , and set so perfect a pattern both in his life and death , that in reward of that , god has given him the government of the world ; putting the divine authority in him , and commanding him to be worshipped and acknowledged as god , and has subjected both angels and men to him ; tho he had no existence before he was formed in the virgin 's womb , and no other nature but that which he derived from his miraculous conception . others have thought that there was an essence created by god before all worlds , by which he made and governs all things , and that this essence which was like god , dwelt in christ iesus , and was by the gospel revealed to the world : so that all were bound to honour and obey him . some of these called him a being of a nature quite different from , and unlike the divine nature ; which was found to be of an unacceptable sound ; so others softned it by saying , that he was of an essence like the father : but this was only a milder way of speaking , since if this being was created , so that once it was not , its nature must be essentially unlike the father ; for sure nothing can be more unlike , than created and uncreated . and by likeness , such men could only understand a moral likeness of imitation and resemblance ; so that he might be like god , as we are called to be like him , tho' in vastly higher degrees . the 3 d. opinion is , that the godhead , by the eternal word , the second in the blessed three , dwelt in , and was so inwardly united to the human nature of iesus christ , that by vertue of it , god and man were truly one person , as our soul and body make one man. and that this eternal word was truly god , and as such is worshipped and adored as the proper object of divine adoration . by those of this perswasion , the name person came to be applied to the three , which the scripture only calls by the names of father , son , or word , and holy ghost , on design to discover those who thought that these three were only different names of the same thing : but by person is not meant such a being as we commonly understand by that word , a compleat intelligent being , distinct from every other being : but only that every one of that blessed three , has a peculiar distinction in himself , by which he is truly different from the other two . this is the doctrine that i intend now to explain to you . when i say explain , i do not mean , that i will pretend to tell you how this is to be understood , and in what respect these persons are believed to be one , and in what respects they are three . by explaining a mystery , can only be meant the shewing how it is laid down and revealed in scripture ; for to pretend to give any further account of it , is to take away its mysteriousness , when the manner how it is in it self is offered to be made intelligible . in this too many both ancients and moderns have perhaps gone beyond due bounds ; while some were pleased with the platonical notions of emanations , and a fecundity in the divine essence : for we have footsteps of a tradition as ancient , even among heathens , as any we can trace up , which limited the emanations to three : and these thought there was a production , or rather an eduction of two out of the first : in the same manner that some philosophers thought that souls were propagated from souls ; and the figure by which this was explain'd , being that of one candle's being lighted at another ; this seems to have given the rise to those words , light of light. it is certain , many of the fathers fell often into this conceit , and in this way of explaining this matter , they have said many things which intimate that they believed an inequality between the persons and a subordination of the second and third to the first : so that by the same substance or essence , they do in many places express themselves as if they only meant the same being in a general sense , as all human souls are of the same substance ; that is , the same order or sort of beings ; and they seemed to entitle them to different operations ; not only in an oeconomical way , but thought that one did that which the other did not . this was indeed more easily to be apprehended ; but it seemed so directly to assert three gods , which was very contrary to many most express declarations both in the old and new testament , in which the unity of the deity is so often held forth , that therefore others took another way of explaining this ; making it their foundation , that the deity was one numerical being . they then observed , that the sun , besides his own globe , had an emanation of light , and another of heat , which had different operations , and all from the same essence ; and that the soul of man had both intellection and love , which flowed from its essence : so they conceiv'd that the primary act of the divine essence , was its wisdom , by which it saw all things , and in which , as in an inward word , it designed all things : this they thought might be called the son , as being the generation of the eternal mind ; while from the fountain-principle , together with this inward word , there did arise a love that was to issue forth , and that was to be the soul of the creation , and was more particularly to animate the church : and in this love , all things were to have life and favour . this was rested on , and was afterwards dressed up with a great deal of dark nicety by the schools , and grew to be the universally received explanation : tho many have thought , that the term son , did not at all belong to the blessed three , but only to our saviour , as he was the messias ; the iews having had that notion of the messias , that as he was to be the king of israel , so he was to be the son of god : we find nathanael addressed himself thus to him ; and when the high-priest adjur'd our saviour to tell if he was the messias , he knits these two together , art thou-the christ the son of the most high god ? which shews , that they did esteem these two as one and the same thing . now some criticks do apprehend , that since in many places the term son of god , has manifestly a relation to christ as the messias ; there is in this an uniformity in the whole scripture style , so that every where by the phrase son of god , we are to understand iesus , as the messias , in which the human nature being the first conception , they conceive that all the places importing an inferiority of the son to the father , have no difficulty in them , since they are only to be understood of iesus as the messias ; but that the divine principle that was in him , is in the strictness of speech to be called as st. iohn does , the word . so that by this , if true , all the speculations concerning an eternal generation , are cut off in the strict sense of the words , tho in a larger sense every emanation of what sort soever , may be so called . these , and a great deal more of this kind that might be further branched out , and enlarged upon , are the explanations that divines have offered at upon this mystery . but it may be justly questioned , whether by these they have either made it to be better understood , or to be more firmly believed ; or whether others have not taken advantage to represent those subtilities as dregs , either of aeones of the valentinians , or of the platonical notions ; which last being in so high and just a reputation among the greeks , it is plain , that many of the ancients thought it was no small service to the christian religion , to shew a great affinity between it and plato's theology : and it being long before these theories were well stated and setled , it is no wonder if many of the fathers have not only differed from one another , but even from themselves in speaking upon this argument . while men go about to explain a thing of which they can frame no distinct idea , it is very natural for them to run out into a vast multiplicity of words ; into great length , and much darkness and confusion . many improper similies will be urged , and often impertinent reasonings will be made use of . all which are the unavoidable consequences of a man's going about to explain to others that which he does not distinctly understand himself . this in general is the sum of the received doctrine , that as there is but one god , so in that undivided essence , there are three that are really different from one another , and are more than only three names , or three outward oeconomies , and that the second of these was in a most intimate and unconceivable manner united to a perfect man ; so that from the human and divine nature thus united , there did result the person of the messias , who was both god and man. here new subtilties have been found out , to state the formal notion of a person , which was supposed to consist in a special subsistence , so that it has been thought , that the human nature in christ , had no special subsistence of its own , tho it was not easy to explain this notion ; since if subsistence belonged to the human nature , it might seem that it was not perfect , if it had not a proper subsistence . a hypostatical union was proposed as a term fit to explain this by , that is to say , the human nature was believed to subsist by the subsistence of the word ; but it was not easy to make this the more intelligible , by offering a notion full as unintelligible as it self , to explain it by . tho indeed this is a point , in which it is more possible for us to arrive at distinct ideas , or somewhat very like them , than the other . we plainly see , that the union of our souls to our bodies , consists in a harmony that god has setled between such an organization of matter , and such sensations that arise out of the different motions of this matter so organiz'd : upon which this matter is in many things under the power of the mind , which by its thoughts commands and moves it , and it has from it a continual influence and actuation that is called life ; so that the union of the soul and body is the result of such a proper harmony of the body , according to the mechanical structure of its necessary parts , as makes it fit to give proper sensations to the mind , and to receive and obey the impressions of the mind , the breaking of which harmony brings on death . from hence we may apprehend several degrees of the union of thinking being with matter : the lowest , is that if infants , where there is a thought , but a thought so entirely under the impressions of matter , that it is not able to rise above them , and either to think of any thing else , or to stop the violence of these impressions : so here is a spirit wholly immersed in matter , that is in every thing under its dominion , and is a slave to it ; and in this state ideots continue their whole life long . a second degree is that of men in this life duly ripened , in which their minds are as to their sensations still subject to matter ; that is , they must feel pain or pleasure , according to the dispositions of matter ; but then there is a power in the soul to govern matter , and not to yield to those sensations : so that there is a lasting struggle between the sensations that arise from the body , and the cogitations that spring in the mind , which have the better of one another by turns . here the soul and body are as it were equally yoked together , only the soul may by the use of reason and liberty be so assisted , as to have the ascendant over the body for the greatest part . from these we may conceive two other degrees of union , which may be between souls and bodies . the one is a state in which the soul shall have an entire authority over matter , but yet shall need the assistance of it , as a necessary mean of motion , and as having in it a repository of images and figures , for memory and imagination : so that in such a state , the body shall have no power at all over the mind , but shall only serve it as instruments do a mechanick : and this seems to be a philosophical notion of the use that our bodies , shall be of to us in another state ; in which they shall be no more clogs upon us , to give us uneasy or grievous sensations , but shall only be the proper machines for motion and memory , and for such like uses , in which the body when well tuned can serve the mind . a fourth degree may be a state in which a mind may be so entirely perfect in its self , and in its own acts , that it may have no need of a body upon its own account , but only in order to the ministring to another spirit that is yet under the power of matter , to give it either warnings , or assistances ; which perhaps it cannot communicate , but through the conveyance , or by the mechanical motions and impressions of one piece of matter upon another . upon this account , and for this end , spirits of the highest form , nay god himself , may at some times , and for some unknown ends , make use of a body , and put it in such a form , and so actuate it , as thereby to communicate some light or influence to minds that are yet much immersed in matter . these are all the ways that we can apprehend of a mind 's assuming matter , and being united to it , which is the having it under its actuation , or authority ; so that the acts of the mind give such impressions to the body , as govern and command it . by the same way of thinking , we may apprehend yet more easily , how one spirit may be united to another ; which is , when a superior spirit has another of an inferior order so entirely under its conduct and impressions , that the inferior receives constant communications of light and impulse from the superior : and as the body lives by the presence of the soul , even when it does not by any distinct act work upon it , or enliven it ; so a superior mind may have a perpetual conduct of an inferior , even when it leaves it to its own liberty , and does not break in upon it by any immediate enlightning or animating of it . and thus we may conceive the subsistence of an intelligent being to be its acting entirely in it self , or upon matter united to it , without any other spirit 's being constantly present to it , actuating it , or having it under any immediate vital and inseparable influence . this seems to give some light towards the idea of a subsistence , as separated from the essence , and by consequence , of one person's subsistence in , by , and from another . i do not pretend to say , that this is the strict notion of subsistence , but it is the nearest thing that i can imagine to it , which will at least help to form some general idea of it ; for these being all the distinct notions that we can frame of the union of spirits to other spirits , or of spirits to matter , they will help us to a more distinct apprehension of the union of the eternal word to a human nature , by which it assumed the man into such an inward and immediate oeconomy , that it did always actuate , illuminate and conduct him , as we perceive our souls do our bodies . this is the clearest thought that we give our selves of that human nature's subsisting by the subsistence of the word that dwelt in it . this also agrees well with the expressions of the word 's dwelling in flesh , and of the bodily indwelling of the fulness of the godhead in christ iesus . but having now shewed how far these things may become in some sort intelligible to us , i go to my main design , which is to examine no longers whether this ought to be believed or not , in case we should find it very expresly affirmed in the new testament , for i hope i have already made that out fully : therefore the only question that now lies before me , is , whether this is contained in the new testament , or not ? for if it is in it , and is a part of its doctrine , then since that doctrine is proved to be all true , and revelled by god , this must be likewise true , if it is a part of it . this i will also yield , that authorities brought to prove articles that are so sublime● as to rise above our ways of apprehension , ought to be made out by a greater fulness of express proofs , and bare precepts of morality , or more easily received notions ; for as among men , every thing requires a proportion'd degree of proof , as it is more or less credible of it self : so in religion , we ought not to suppose , that if god intended to reveal any thing to us , that should pase our understandings , he would only do it in hints or in words , and in expressions of doubtful signification ; therefore i yield , that those who deny mysteries , have a right to demand full , express and copious proofs of them . i will therefore only dwell upon those proofs that are very comprehensive , and will not rest upon single passages , which i leave to books of controversy or criticism , in which they are fully opened and made out : my not using these , is not from the distrust that is in them , but i intend to lay this matter before you , in some observations that take in a great deal , and that if they are true , do give a clearer light , and a more unquestioned authority to single passages , since those agree with the frame of the whole . i need not spend many words to prove , that the main design of revealed religion , was to drive all idolatry out of the world , either the worshipping of other gods besides the true , or the worshipping the true god under a bodily representation . this is so expresly set out by moses , and so much insisted on , and prosecuted by the prophets , that it will admit of no dispute ; nor is there any made about it . to guard this capital article of religion , god , when he sent moses to be the deliverer and the law giver of the iews , gave himself a particular name that was to be peculiar to himself ; so that the kings or false gods might be called by the other names of the deity , yet this was never given to any of them . the old testament being put in greek by the iews , the name iehovah was throughout translated by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i do not insist upon the article being prefixed to it ; for tho it is so very often , yet i am convinced that there is no arguing from that , since there is such variety in the use of it . now the greek translation of the old testament being that which was the most read and us'd by the iews in our saviour's time , in the whole phrasiology of their sacred reading , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iehovah were one and the same thing . the authors of the new testament , as they were iews by birth and education , so they offered the gospel first to the iews . in all that they writ , we see plainly that they had them in their eye , either to convince them , or at least to answer their prejudices and objections . and it is certain , that how much soever that nation was anciently bent to idolatry , they were ever after the time of the maccabees so entirely cured of it , that they could not bear any approachs to it , or shadow of it . yet the apostles through the whole new testament call our saviour by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sometimes he is called lord , or the lord , that is , with or without the article , and that simply without any addition ; sometimes my lord , or our lord ; but most frequently the lord iesus christ , or iesus christ our lord : these indeed return so often , especially in the acts of the apostles , and in the epistles , that they could not be all copi'd out in many pages . now this being so sacred a name to the iews , it is impossible to imagine that the apostles could intend other in it , but that the iehovah dwelt so immediately and bodily in christ iesus , that by that indwelling he was truly iehovah . this will be more evident , if we consider the glorious appearance of god in the holy of holies , in which there was a cloud , and within the cloud a glory that did often shine out , to shew an acceptation of their sacrifices and prayers , or to give particular answers , when the holy priest came with the urim in the breast-plate to consult god. this was a continued miracle , and a lively emblem of the deity , which is full of light and glory in it self , but is environ'd with such impenetrable darkness to us , that we can neither comprehend his nature nor his operations , but as he is pleased to shine out and shew somewhat of himself to us . but this was yet more than a bare miracle , it was a constant presence and inhabitation of god , who not only kept the cloud and light from being dissipated , which otherwise must have hap'ned according to the laws of matter and motion ; but he was so signally present in it , that in the wholestyle of the old testament , iehovah was said to dwell between the cherubins , to shine out , to shew the light of his countenance , or to hide his face , and cover himself with a thick cloud . he was said to be in his temple , to sit on his throne ; with a great many other expressions , which relate to this ; the lord of glory , and the god of glory , his appearing in glory , his coming with glory , do all belong to this . fron whence it is plain , that a constant and immediate visible indwelling of the iehovah was according to the scripture-phrase , said to be iehovah , which was applied to nothing else . it is further to be observed , that as the iews called this the glory simply , or the schechinah , that is , the inhabitation , so it was wanting in the second temple ; and this was indeed its greatest want , which no doubt occasion'd the chief grief of those who mourned when they saw the second temple ; since to one who was an israelite indeed , this was the real glory ; the gold and the silver being poor matters in comparison with this . these were comforted by the prophet haggai , who promised to them in the name of god , that god wouid fill the house with his glory ; he also takes off meaner minds from their opinion of a defect for the want of gold and silver , since that was all god's : so they offer'd up nothing in that to him , that was not his already . the glory that is promis'd , was to exceed the glory of the former house ; to which two great characters are added , the one , that he would shake all nations ; that is , an appearance should come , in which the gentiles should be concerned in an eminent manner : the other is , that in that place he would give peace . now let any unprejudic'd man consider , if herod's rebuilding the temple can in any sort be thought to answer this ; especially the glory being both in the true value of thing , and in the prophetick style , to be understood of that signal presence of god in the temple , which was its solid and true glory . since then the iews looked for this , and that by many prophecies concerning the messias , mention was made of his appearing in glory ; this could be meant no other way by them , but that either he was to restore that glory to the temple , or that he was to have it in himself ; and since it was to be greater than that of the former house , there must have been some eminent character in it beyond the former : in particular , the whole world was to be struck with it , which is expressed in the prophetick strain , by the shaking the heavens and the earth , the sea and the dry land ; and the shaking of all nations . i do not argue from that which follows , of the desire of all nations , because i know it is capable of another translation , and i will build upon sure grounds . this glory was likewise to bring peace with it ; which cannot be literally understood , since the iews had very little peace , either from the days of herod , to whom they apply this ; or from the days of our saviour , to whom the christians apyly it . now from all this it is to be inferred , that the apostles applying universally the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our saviour , could mean no other , but that he was the true iehovah by a more perfect indwelling of the deity in him , than that had been which was in the cloud . this glory was greater than the other ; for the other dwelt in a mass of meer matter , whereas this dwelt in the soul and body of our saviour ; and a soul is much a perfecter sort of being than the purest matter possible . this was also to last for ever , whereas the other had a determined duration , and came to a period : and the other did shine out only upon special occasions , whereas in this we all with open face as in a glass beholding the glory of the lord , are changed into the same image from glory to glory ; a period made up of the phraseology that belonged to the schechinah : as is also that of his being the brightness of the father's glory , and the express image , or character , of his person ; that of the word which was made flesh , and dwelt among us , and we beheld his glory , the glory as of the only begotten son of the father ; that of the light of the glorious gospel , or rather of the gospel of the glory of christ ; and that of the light of the knowledge of the glory of god in the face or person of iesus christ ; all these , with many more that might be quoted ; do so plainly allude to the phraseology of the cloud of glory , that it is not possible for any who consider things carefully , to avoid the evidence of it . if it had not been so , what can be said to justify this manner of expression , especially the giving the translation of the incommunicable name that was in the old testament , in a thread all over the new , to our saviour ? this was the laying snares for the first believers , and that in the most important point of all religion ; so that since our saviour denounced a wo to him , by whom scandals should come ; the apostles were the first that incurred it , if they by a continu'd course of style led the world to believe that a meer man was the great iehovah . if that had occurred only now and then , the extent of the signification of the greek word might be alledged ; but it being the title which they constantly give him , as well as it was that by which the iews understood the iehovah to be meant , this cannot in any sort be justified from a gross abuse put on the world , if the messias was not the iehovah . the great objection that arises against this is , that tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed the common translation for iehovah , yet sometimes it is put for the other hebrew words , both elohim and adonai ; and that in the new testament it is used rather in opposition , or more properly in subordination to the name of god , which seems to be stated very plainly by st. paul , when he says , there were many that were called gods , whether in heaven or in earth , as there were gods many , and lords many ; in opposition to all which he asserts , that to christians there is but one god the father , of whom were all things , and we in him ; and one lord iesus , by whom were all things , and we by him : from hence it seems that the true notion of this , according to st. paul is , that as the heathen nations believed some supream deities , and other deputed or lower deities , that watch'd over particular nations ; so we christians do own only one eternal god , the creator and preserver of all ; and one lord , to whom he hath given the government of all things : so that this , as it favours the notion of one exalted to divine authority and honor , it does likewise take away quite the whole force of this argument : and so it cannot be well establish'd without considering this very carefully . it is then to be observed , that through the old testament , god is spoken of under two different notions ; the one is general , as he created and govern'd all things ; and the other is special , as he was in covenant with the jewish nation , and as he govern'd them particularly by his laws , was present among them in a visible symbol , and watch'd over them by a distinguishing providence . in this last sense iehovah is the name by which he is strictly express'd , as their federal god , that had an immediate care over them , and a right to them . the nations that lived in idolatry , had notions which seem to be taken from this : for as they believ'd some supream and some subaltern deities , so they also fanci'd that some , even of those supream deities , were more especially related or appropriated to some places : thus as they conceiv'd them to be supream , they held them to be gods ; and as they believ'd them to have a special relation to any place or nation , they were esteem'd according to this piece of jewish phraseology here us'd by st. paul , lords as well as gods. in opposition to all which , we christians own but one supream god : and we do also believe , that this great god is also our federal god , or iehovah , by his dwelling in the human nature of iesus christ : so that he is our lord , not by an assumption into high dignity , or the communicating divine honor to him , but as the eternal word dwelt bodily in him ; and thus he is our lord , not as a being distinct from , or deputed by the great god , but as the great god manifesting himself in his flesh or human nature ; which is the great mystery of godliness , or of true religion : and this will give a clear account of all those other passages of the new testament , in which the lord iesus is mention'd as distinct from , or subordinate to god and his father . the one is the more extended notion of god , as the maker and preserver of all things , and the other is the more special notion , as appropriated to christians , by which god is federally their god , lord , or iehovah . this i think does fully establish this argument , and takes away the whole force of the objection against it . but to carry this yet further , the apostles do not only name him thus , in all their writings , but they do propose him as the proper object of adoration , at the same time that they commanded the world to renounce all idolatry , and to serve the living god. st. paul gives this definition of heathenish idolatry , that it was a worship given to those who by nature were not gods ; yet he prays to christ , he prays for grace , mercy and peace from him to all the churches he writes to ; he gives him glory for ever and ever ; a phrase expressing the highest act of adoration : he believes in him , he serves him , he gives blessing in his name ; he says , that all in heaven and earth must confess him , and bow before him ; a phrase importing adoration ; he says , the angels of god worship him . in other epistles this is also often mention'd , and in st. iohn's visions , all the hosts above are represented as falling down before him to worship him . now the bare incurvation does not import divine worship , but may be made ●o a creature ; yet incurvation join'd with prayers , acts of faith and trust , and praises , is certainly divine worship . since then our saviour in his temptation said to the devil , that according to the law we must worship the lord our god , and serve him only ; since also the angel when he reproved st. iohn for falling down before him , bids him worship god ; then when these things are laid together , and it appears that all the acts of adoration by which we worship god , are also ascribed to christ , and offered up to him , either it must be confess'd , that he is truly god , or that the christian religion sets up idolatry at the same time that it seems to design the pulling it down every where ; as if idolatry had only been to be changed in its object , and to be transfered from all others to the person of our saviour . this point of the worship of christ is so plainly set forth in the new testament , that the chief opposers of the article of his divinity have asserted it with so much zeal , that they deny , that such as refuse to pay it to him , deserve to be called christians : and yet there is not any one point that is more fully and frequently condemned through the whole scriptures , than the worshipping a creature . it is also a main part of all the exhortations of the apostles . angels were often sent on divine deputations , as the instruments of the great god , but yet they were never to be worshipped . idolatry is an evil in it self , and is not only the transgression of a positive precept , but it is a transferring of the honor and homage due to the author of our being , and the fountain of all our blessings , and the ascribing these to a creature ; it is a worshipping the creature besides the creator : and if the same acts of prayer and thanksgiving in the same words , can be offered up both to the creature and the creator , then how can we still think that god is a jealous god , and that he will not give his glory to another ? in a word , this is that which seems so sensible , that one does not know what to think of those men's reasons , who cannot bring themselves to believe any thing concerning the divine nature , which differs from their own notions , and yet can swallow down so vast an absurdity , that is more open to the compass of their understandings , as that the same acts in which we acknowledge and adore god , should be at the same time offered up to a creature . but to urge this a little more closely , it is well known how averse the iews were to all the appearances of idolatry , in our saviour's time ; their zeal against the figures of the roman eagles , set over the temple-gates by herod , and against the statue of caligula , besides many other instances , prove this beyond all question . they were much prejudiced against the apostles , as well as they had been against our saviour ; and the apostles do in several passages of their epistles set down these their prejudices , together with their own answers to them : they excepted to the abrogating the mosaical ordinances , and to their calling in the gentiles , and associating themselves with them ; but it does not appear that they did ever charge them with idolatry , nor do the apostles in any hint ever offer to vindicate themselves from that aspersion . now if christ had been only a man defi'd , advanc'd to divine honor , or if he had been ever so noble a part , and even the first part of the creation , and had been now made the object of the worship of the christians , let any man see , if it is conceivable , that the iews who were such implacable enemies to christianity , should not have held to this as their main strength & chief objection : since as this was a very popular thing , in which it was easy to draw in all their country men ; so it was the easiest , as well as the most important part of their plea , they might have yielded , that all the miracles of christ and his apostles were true , and yet upon this pretence of idolatry , they had the express words of their law on their side . if there ariseth among you a prophet , or a dreamer of dreams , and giveth thee a sign or a wonder ; and the sign or the wonder come to pass , whereof he spake unto thee , saying , let us go after other gods which thou hast not known , and let us serve them : thou shalt not hearken to the words of that prophet , or that dreamer of dreams , for the lord your god proveth you , to know whether ye love the lord your god with all your heart ; and with all your soul. this was such an express and full decision of the case , that he may imagine any thing , that can imagine that they could have past it by , and that they should not have objected it , or that the apostles , if their doctrine had been either that of the arians , or of the socinians , should not have either answer'd or prevented the objection , since they dwell long upon things that were much less important . several that join'd themselves to christianity were scandaliz'd , and fell back to the iews ; but it does not appear , that any of them ever charged them with idolatry , or that the iews ever reproach'd them with it ; which yet we cannot think they would not have done , if the christians had offer'd divine adoration to a creature , to one that was a meer man newly dignifi'd , or that had been made by god before all his other works . here a creature was made a god , and the christians were guilty of serving other gods , whom their fathers had not known . this cannot be retorted on us , who believe that christ was god by vertue of the indwelling of the eternal word in him . the iews could make no objection to this , who knew that their fathers had worshipped the cloud of glory , because of god's resting upon it : so the adoring the messias upon the supposition of the godhead's dwelling bodily in him , could bear no debate among the iews ; and since it was singly upon this point , that they could let it pass without raising objections or difficulties about it , and since we find in fact , that they did let it pass , and that the apostles made no explanations upon it , we have all possible reason to conclude , that it was thus understood of all hands at that time . i think it is not possible to imagine , that this could be otherwise : so that upon these reasons , we may well and safely determine , that christ was truly both god and man ; and that the godhead did as really dwell in his human nature , and became united to it , as our souls dwell in our bodies , and are united to them . having then laid down this matter from authorities that run through the whole new testament , and that return often in every book of it , i may now upon greater advantages refer such as will descend to a more particular enquiry , to all those passages that assert christ's having created all things , angels as well as men ; that he is over all and in all ; before all things ; in whom all things do subsist ; that he is the lord of glory , the great god , and the true god ; the lord almighty ; who was , is , and is to come ; who knows all things , and can do whatsoever he will ; who is the first and the last , the king of kings , and lord of lords ; who alone hath immortality ; who was in the form of god , and thought it no robbery to be equal with god ; who will raise the dead at the last day , and judge the world ; who is god manifested in the flesh , the great mystery of godliness ; who is over all god blessed for ever . these and many more such like passages , but above all , the beginning of the gospel of st. iohn , on which i need not insist , since that has been done with such strength and clearness of reason by a much better hand ; all these single passages , i say , are so many express proofs of this great article of our religion , that i am confident , those who have clear'd themselves of that great prejudice against it , to which the first part ▪ of this discourse was directed , cannot read them without feeling that they are wrestling against the full current of the whole new testament , who oppose this . i know a great deal has been said to take off the force of every one of them ; for if a man resolves beforehand not to believe a thing , he may easily bring out matter enough to avoid the most express words that can be invented : yet this i dare positively affirm , that at their rate of answering passages , with which we urge them , it were easy to answer the most express words that we could be capable to contrive , for setting out our doctrine : to which this is likewise to be added , that it will be very hard to preserve any respect for writings that are filled with such intimations of so important a doctrine ; all which at first view seem to carry a sense which they judge monstrous and impious , and that with much labour and difficulty are wrought to another sense . it will not be easy to think , those men had the common degrees of honesty and discretion , not to speak of inspiration , who writ in such a style , with such phrases , and in such a continu'd strain , that ordinary readers must stumble in every step ; and that in a point of such vast consequence , as whether a meer creature is the great and true god , or not ? and that a great deal of dexterity and diligence is necessary to give them another sense . i must own , that if i could think so of the scriptures , i should lose all esteem for them , and could think no other of the pen-men of them , but that their great affection for their master had led them to say many things concerning him , that were excessive and hyperbolical , and not strictly true . this is literally , and without any aggravation , the sense that i have of this matter : and the prophane tribe of libertines go all into this , of laughing down all mysteries ; knowing well , that when they have once gain'd that point , the new testament it self will be laughed down next , in which they are so plainly contain'd : and indeed , the christian religion must be the most self-contradicting of all the religions in the world , since it does so often condemn the worshipping of creatures , and yet heaps all sorts of divine honors on a creature ; and st. iohn must be a most incongruous writer , who could at the conclusion of his first epistle , say of christ jesus , this is the true god , and eternal life , and in the very next words add , little children keep your selves from idols , when in the very preceding words he had been setting them on to it , if st. paul's definition must hold true , that idolatry is a service to those who by nature are not gods . it is true , upon this they will recriminate and say , that there being nothing more expresly and frequently contain'd in scripture , and that indeed arises more plainly out of our idea of god , than that he is one , we destroy that by setting up three . this would press hard , if we did affirm three distinct beings ; but since that wich is one in it self , may be three in other respects , it is only a consequence that they infer , but which we deny , that we set up more gods than one ; and no man is to be charg'd with the suppos'd consequences of his doctrine , when he himself does not own them , but denies them , and thinks he can plainly show that they do not necessarily follow from it . we do plainly perceive in our selves two , if not three different principles of operation , that do not only differ , as understanding and will , which are only different modes of thinking , but differ in their character and way of operation . all our cogitations and reasonings are a sort of acts , in which we can reflect on the way how we operate ; we perceive that we act freely in them , and that we turn our minds to such objects and thoughts as we please . but by another principle of which we perceive nothing , and can reflect upon no part of it , we live in our bodies , we animate and actuate them , we receive sensations from them , and give motions to them ; we live and die , and do not know how all this is done . it seems to be by some emanation from our souls , in which we do not feel that we have any liberty , and so we must conclude , that this principle in us is natural and necessary . in acts of memory , imagination and discourse , there seems to be a mixture of both principles , or a third that results out of them : for we feel a freedom in one respect , but as for those marks that are in our brain , that set things in our memory , or furnish us with words , we are necessary agents , they come in our way , but we do not know how . we cannot call up a figure of things of words at pleasure . some disorder in our mechanism hides or flattens them , which when it goes off , they start up and serve us , but not by any act of our understanding or will : thus we see that in this single undivided essence of ours , there are different principles of operation , so different as liberty and necessity are from one another : i am far from thinking , that this is a proper explanation or resemblance of this mystery ; yet it may be called in some sort an illustration of it , since it shows us from our own composition , that in one essence there may be such different principles , which in their proper character , may be brought to the terms of a contradictition , of being free and not free . so in the divine essence , which is the simplest and perfectest unity , there may be three , that may have a diversity of operations as well as oeconomies . by the first , god may be suppos'd to have made and to govern all things : by the second , to have actuated and been most perfectly united to the humanity of christ ; and by the third , to have inspir'd the pen-men of the scriptures , and the workers of miracles , and still to renew and fortify all good minds . but tho we cannot explain how they are three , and have a true diversity from one another , so that they are not barely different names and modes ; yet we firmly believe that there is but one god ; and with this i conclude all that i have intended to say on the head of the divinity of christ. the next head that i have now before me , is his death and sufferings . which i intend to treat in the same general way in which i consider'd the former . i must first observe , that school-men and the writers of positive divinity , have upon this head laid down a great many subtilties , in which the scripture is absolutely silent . they begin with a position , that is the foundation of all their calculations , that god cannot freely forgive sin ; that purishing as well as remunerative justice , are essential to him ; that god being infinite , every offence against him has an infinite guilt , and must be expiated either by acts of infinite value , or of infinite duration ; and that a person of an infinite nature , was only capable of acts of an infinite value ; that such a one was necessary for expiating sin . but in all this gradation , there is one main defect , that the scripture sets none of these speculations before us ; nor is it easie to apprehend , that a right of punishing , which is in the legislator , and a right to a reward , which passes from him to the person that acquires it , should be equally essential to god. in the one , his fidelity and justice are bound , because of the right that accrues to another ; but the other of punishing , seems to be a right that is vested in himself , which he may either use or not , as he pleases : and if every sin , as being of infinite guilt , must be expiated by an infinite act , it will not be easy to make this out , how the acts of christ , tho infinite in value , should stand in a strict equality with all the sins of so many men , every one of which is of infinite guilt . therefore these being a subtil contexture of legal metaphysicks , of which the scripture is silent , it best becomes us to take our notions from the scriptures themselves . it is true iustice and iustification being the terms used upon this head , in some of the epistles , that seems to give some authority to those reckonings which are laid down to make out a justice in all god's proceedings . but those who observe the style of the scriptures more narrowly , will see , that those words import no more but a state of favour and acceptation with god ; for the righteousness of the law , was a man's acceptation that had served god in the mosaical dispensation ; and the righteousness of faith was the acceptation that a man in the gospel-dispensation had in the sight of god ; so that the frequent use of those words will be found to have no relation to those subtil weighings of infinities one against another . but i go next to shew in what notion , and under what a set of phrases this matter is stated to us in the new testament : it is then to be consider'd , that when the new testament was writ , there was not any one thing that all people understood better , than the sacrificatory style , and all the phrases that belonged to it . the iews were much accustom'd to it , and had a great variety of sacrifices that they offer'd up to god ; and the gentiles were likewise well acquainted with all the several sorts of sacrifices that us'd to be offer'd up among them . and this was not one of the secrets of their religion , that was kept only among the priests , and was not to be communicated to the people ; it was known to them all most particularly , for they were to bring and offer those victims . therefore it is plain , that no forms of speech were then so fully and so generally understood , as those which related to sacrifices . the heathens had their expiatory and piacular sacrifices , by which they did reckon that they transfer'd their sins on the man or beast that was devoted , and that they thereby expiated them ; and those they reckon'd aton'd the offended deity by their death , which they suffer'd in their stead : they also had many lustrations and ablutions upon their offering their sacrifices , to import the atonement that was made by them ; and at the making their covenants , they had sacrifices with which they propitiated heaven , and seal'd their covenant : this practice of expiatory sacrifices had been indeed both so ancient and so universally spread , that it is not an unreasonable conjecture , to think that there was a tradition in favour of it , convey'd down from noah . we are very sure , that both greeks and romans were at the time that the new testament was written , very full of the style and phrases that belong'd to expiatory sacrifices . the iews were no less acquainted with them ; they had both their sin and trespass offerings ; their great yearly expiation by the sacrifice of a goat ; they burnt a red-cow in a peculiar manner , and with its ashes they were purifi'd and sprinkled . they had also their daily offerings of two lambs , and their peace offerings , and free-will offerings ; and in their law the sacrifice was call'd their atonement , by which their sin was forgiven ; it was also said to bear their iniquity , which was among them a phrase importing guilt . for while a man stood under the guilt of his sin , liable to punishment , he was said to bear his iniquity : their sin-offerings were in their language call'd simply their sins ; to which , tho our translators have added the word offering , yet in the hebrew they are call'd sin or trespass , and in the greek , render'd for sin ; and in this all the people of that nation were certainly well instructed , it being by these that their consciences were quieted , their sins pardon'd , and god reconcil'd to them . so this ground that i lay down is certain , that there was not any one sort of things , which the whole world knew better than all that belong'd to sacrifices . at the time of writing the new testament they certainly were more accustom'd to it , and understood it much better than we generally do now , in ages in which those practices have so long ceas'd , that the memory of them is quite extinguished . it is indeed very probable , that many particular phrases belonging to them , might have been by a poetical liberty , extended to other matters : for things of the sacred'st nature are by poets and orators made use of to give the liveliest illustrations , and raise the strongest passions possible : yet after all , an entire thread of a sacrificatory style , was a form of description , that the world must have known could belong only to an expiatory sacrifice , that is , to some person or thing that was devoted to god by a sinner in his own stead , and upon the account of his sin and guilt was to be some way destroy'd , in sign of what he own'd he had deserv'd ; and this was to be done in order to the reconciling the guilty person to god , the guilt being transfer'd from the person to the sacrifice ; and god by accepting the sacrifice , was reconcil'd to the person , whose sin was upon that account forgiven . this being thus laid down , let us look next to the whole strain of the new testament , particularly to those parts of it in which this matter is more fully treated about . here i will again follow the method that i took upon the former head , and not enter so particularly upon the criticisms of some passages , but will view the thing in gross , that seeming to be both the most convincing way in it self , and the best suited to my present purpose . i must further observe , that this was a point of vast consequence , as being that which concern'd men's peace with god , the pardon of their sins , and their hopes of god's favour , and of eternal happiness . therefore we ought not to imagine , that rhetorick or poetical forms of speech could be admitted here , to the aggravating of so solemn a piece of our religion boyond its true value ; so that we must conclude , that here , if in any thing , the apostles writ strictly , besides that their manner of writing is always plain and simple . when then they set forth the death of christ with all the pomp of the sacrificatory phrases , we must either believe it to be a true propitiatory sacrifice , or otherwise we must look upon them as warm indiscreet men , whose affections to our saviour heated them so far , as to carry them in this matter out of all measure far beyond the truth . those who oppose this article , believe that christ only died for our good , but not in our stead ; that by his death he might fully confirm his gospel , and give it a great authority , that so it might have the more influence upon us : they also believe , that by his dying , he intended to set us a most perfect pattern of bearing the sharpest sufferings , with the perfectest patience and submission to the will of god , and the most entire charity to those at whose hands we suffer ; and that by doing this , he was to merit at god's hands that supream authority , with which he is now vested for our good , that so he might obtain a power to offer the world the pardon of sin upon their true repentance ; and finally , that he died in order to his resurrection , and forgiving a sensible proof of that main article of his religion , that we shall all be raised up at the last day ; therefore he was to die , and that in such a manner , that no man might question the truth of it , that so his resurrection might give a most demonstrative proof both of the possibility of it , and of our being to be raised up by him , who was thus declared to be the son of god , by his rising from the dead . on the other hand , we believe that god intending to pardon sin , and to call the world by the offers of it to repentance , design'd to do it in such a manner , as should both give us the highest ideas of the guilt of sin , and also of his own love and goodness to us , which he thus order'd : that after that divine person in whom dwelt the eternal word , had sufficiently opened his doctrine , and had set a perfect pattern of holiness to the world , he was to be fallen on by a company of perfidious and cruel men , who after they had loaded him with all the spiteful and reproachful usage that they could invent , they in conclusion crucified him ; he all the while bearing , besides those visible sufferings in his person , most inexpressible agonies in his mind , both before and during these his sufferings ; and yet bearing them with a most absolute submission to his father's will , and a perfect charity to those his persecutors ; and that in all this , he willingly offer'd himself to suffer both upon our account , and in our stead , which was so accepted of god , that he not only raised him from the dead , and exalted him up on high , giving to him even as he was man , all power both in heaven and earth , but that upon the account of it , he offer'd to the world the pardon of sin● , together with all those other blessings which accompany it in his gospel , and that he will have us in all our prayers for pardon , or other favours , claim them through that death , and owe them to it . these are two contrary doctrines upon this head. now let us see which of them come nearest the manner and style in which the scriptures set it out in the new testament . christ is said to have reconcil'd us to his father ; to be our propitiation , to have born our sins , and to have been bruis'd for our iniquities ; to have been made sin for us ; to have been accursed for us ; to have given himself for our sins ; that he might redeem us from all iniquity ; he is said to have died for : or in the stead of our sins ; to have given his life a ransom for us , or in lieu of us ; he is said to have born our sins on his own body ; he has appointed a perpetual remembrance of his death in these words , that his body was broken for us ; and that his blood was shed for many for the remission of sins ; remission of sins is offered in his name , and through his blood ; god laid upon him the iniquities of us all ; he was our justification , our peace and our redemption ; he is called the lamb of god that taketh away the sins of the world. his death and intercession are very copiously compared to the expiation made on the solemn day of the atonement for the whole nation of the iews , on which after the sacrifice was offer'd on the altar , the high priest carri'd in the blood to the holy of holies , and set it down before the cloud of glory , as that which reconcil'd that people to god. this is done in so full a discourse , and with such a variety of expressions , that it is not easy to imagine , how any thing could be more plainly told . he is call'd the high-priest that was consecrated to offer up sacrifices for the people ; it is said , that he has entred into the holy place by his own blood , having obtain'd eternal redemption for us ; his blood purges our consciences from dead woks , to serve the living god ; he hath put away sin by the sacrifice of himself , and was once offer'd to bear the sins of many ; we are sanctifi'd by the offering of the body of christ once for us all ; and after he had offer'd one sacrifice for sins , he for ever sate down on the right hand of god , having by that one offering for ever perfected them that are sanctified : so that we enter into the holiest by the blood of iesus : he is also compared to the sacrifice that was burnt without the camp ; and that he might sanctify the people with his own blood , he suffer'd without the gate ; and he is call'd that great shepherd of the sheep through the blood of the everlasting covenant . now let it be consider'd , that as this argument is in some places closely pursu'd in many chosen and strict expressions , so it returns in a great variety of phrases through the whole epistles , in so many different places , and on so many several occasions , that nothing can appear plainer in words , than that the apostles cosider'd this as the capital article of their whole doctrine , and the main point given them in commission . in their preaching to all nations they inculcate it chiefly , they repeat it often , and for ought i have been able to judge , they have not left one single phrase that belong'd to sacrifices in the old testament , which they have not appli'd to the death of christ in the new. it is true , they mention his resurrection often , as the great and eminent proof of christ's being the messias ; but they never apply that with those lively and inflam'd expressions to men's consciences , that they do his death and sufferings . the merit is plainly put there ; the resurrection being the glorious reward and consequence of it . upon his death and cross it is that they dwell the most ; they set an infinite value upon his loving us , and dying for us : now if he had only di'd , for our good , tho it is not to be deni'd , but that this was a great evidence of perfect love ; yet the world was full of stories of men that had di'd for their country ; so that barely the dying for our good , if it had not been likewise in our stead , could not have born such a sublime strain as that is in which they set this out . if our saviour had only been to endure those bodily torments , how violent soever , it does not give any extraordinary character of him , that the very night before , he was so exceedingly amaz'd at the prospect of what he was entring upon , that he became sorrowful even to the death ; and was in such a bodily agony , that his sweat fell down as great drops of blood ; which shews that his mind was then in a much more unconceivable and unsupportable agony ; so that an angel was sent from heaven to comfort him . now if there was no more in his sufferings than that which we see , here is a depression far below what great heroes have express'd , even during the most extream sufferings ; and yet it was at a distance from them , only upon the prospect of their coming on . all the while before , our saviour knew they were coming , and yet till then , no agony is heard of ; which intimates , that there was somewhat peculiar in it , which some churches have in their liturgies call'd very properly his unspeakable and unutterable sufferings . they are so indeed ; for we who have only a notion of vast agonies in the mind , when rack'd with the horror of guilt , it cannot bear the apprehensions of the wrath of god , and the reproaches that arise from a wounded conscience ; cannot apprehend what could have rais'd such amazing sorrows in so pure and unspotted a soul , that was conscious to it self of no sin , and so could fear nothing from a just and good god : therefore we must not pretend to explain what we cannot understand . but to return to the main argument : when this whole collection of the ways in which the death of christ is propos'd to the world in the new testament , is laid together , we must conclude , that either this death was a propitiatory sacrifice , or we must for ever despair of finding out the meaning of any thing that can be express'd in words : nothing could be plainer said , nor oftner repeated in a greater variety of expressions , proper to signify this , and not proper for any thing else . i do not deny , but those who would turn all this another way , have found to every one of these passages somewhat that seems to favour the diverting them to another signification ; but as it was observ'd before , if some of the sacrificatory phrases have by some authors , and upon some occasions been brought down to a signification less important , it will not from thence follow , that discourses that are a contexture of those notions and forms of speech , should be so wrested from their natural signification , to a sense so far below the genuine and receiv'd importance of the words . and indeed i do not see what we can make of any part of the new testament , or how much of it we can receive with any degrees of esteem , if we do not believe the death of christ to have been a truly expiatory sacrifice offerr'd up to god in our stead . nor does this at all contradict the freedom of the grace of god in pardoning sin , which is so much set forth in scripture , since there is matter enough for free-grace to exert it self , notwithstanding the atonement made by sacrifice . for god might have , in the strictness of justice , demanded satisfaction from our selves ; so his commuting the matter , and accepting of it in the person of another , is a very high act of his grace ; then our saviour's offering himself up so freely for us , was a signal as well as an undeserv'd act of love , in that he died for us while we were yet enemies : and tho this act belong'd to his human nature , yet the union between it and the eternal word that dwelt in him , may very well entitle god to it , so that in that respect this also may be call'd an act of god's grace . the offering this to us on such easy terms , and the exacting only a sincere obedience as the condition of it , without insisting on an entire obedience , is another part of the grace of it : and finally , the proposing such vast rewards to our poor services , and the conveying the knowledge of this to some nations , when others are left in darkness and ignorance , are very great and undeserved acts of love and mercy : so that the sense of our saviour's dying for us as our sacrifice , does not at all derogate from , or lessen our acknowledgments of the love and goodness of god. nor are those objections of more value that are taken from the shortness of the continuance of christ's sufferings , since besides what is commonly urg'd to this purpose from the infinite dignity of the person , we are to consider , that in sacrifices it is the appointment and the acceptation that makes the satisfaction ; for god's accepting a sacrifice , is an abatement of the rigour of justice , and a declaring that he will pardon sins in such a method , and upon such a consideration : and there appear very good reasons , even to us , for the method that god thought fit to take in this great transaction . he intended to call the world to repentance and reformation : now it had been a vain attempt to have persuaded men to repent , without an offer of pardon ; for if men are made desperate , there is no great hope of prevailing on them ; so an offer of pardon was necessarily to be made ; yet this was to be made in such a way , as to have the greatest effect possible on men . if the offer of pardon had been made upon too slight a consideration , the world might have been tempted to have had slight thoughts of sin , as a thing of no such black nature , since it was so easily forgiven : and therefore to heighten the sense of the odiousness of sin , god would pardon it in such a manner , as should show how much he hated it , at the same time that he shew'd such love and compassion to sinners . since then the great design of this whole oeconomy was to reform the world , we see in every step of it a tendency to that ; a pardon was offer'd to give men hopes , but the consideration of it was so amazing , as to encrease their horrour at sin , and their strict watchfulness against that , which was so hard , and stood so dear to expiate . further , the rule of life that was proposed , was so exactly pure and holy , that it well became a god of infinite purity to impose it on us , since it has in all its parts such a tendency to the making us perfect , even as our heavenly father is perfect . it begins at the cleansing our hearts , and from thence it goes the whole round of our lives , in all our actions , circumstances and relations : it neither dispences with an idle word , a lewd look , nor a defiling thought ; but is a law of life and love , that will sanctify every individual nature , and settle every society that comes under its conduct . but that , as the holiness of this rule is no small honour to the religion of which it is so main a part ; so that the strictness of it might not frighten men from embracing it , tho there is no slackning of the obligation of the law , but that every offence against any part is a sin ; yet there is an abatement made , as it is a condition of salvation : and thus it is not an entire , but a sincere obedience that is made the condition upon which we are admitted to the gospel-covenant . every sin gives a wound , and requires repentance to wash and heal it ; but every sin does not shut us out from a right to the blessings of this covenant : so that here is a main distinction never to be forgotten . we are under the whole gospel , as it is a law and role of life ; and every time that we break any part of it , we ought to be humbled for it before god ; but nothing that does not defile our hearts , and make us go off from the sincerity of our obedience , breaks our relation to christ , and dissolves our being in a state of grace and salvation , it may seem a diminution of the purity of our religion , that an entire holiness is not made the indispensable condition , as well as the absolute duty of christians ; since god might have furnished us with such degrees of grace , as might have conquered every corrupt inclination : besides , that this doctrine of the unattainableness of perfection , and invincible infirmity , does furnish bad men and cold christians with many pretences to hide or excuse their faults , and makes the greater part sit down contented with very low degrees , in which they quiet themselves with this seeming defectiveness of the new covenant . but it is certain , that every man who deals honestly and impartially by himself , does perceive that he might be much better than he truly is ; and that god's assistances are not wanting to him , but that he is wanting to them : every man feels , that it is by the vicious use of his own liberty , and not by reason of any impotency that is in his nature , that he falls in sin : and the eminent strictness and victory over sin , that some men arrive at , who shine as lights in the world , serves to let the rest see what they might come to , if it were not for their own fault : so that god's accepting a sincere obedience , instead of an entire one , is no encouragement to sin ; but is a condescention to humane infirmity : and it seems that god does , while he continues us here on earth , suffer our natures still to hang so heavy about us , and sometimes to prevail so fatally over us , that we may be thereby obliged to live in a more constant distrust of our selves , and a more humble dependance on him , to make us feel the necessity of applying our selves often to him for pardon and assistance , and also to beget in us more tender compassions for the frailties of others , which we can more easily bear with , and forgive , when we reflect on our selves , and what we are capable of . this gives a more melting charity than could flow from a severer vertue , that had never felt the weight of nature , nor the strength of temptations : if this is abused by some who turn the grace of god into lasciviousness , it is a very ungrateful return to god for his mercy , and a signal abuse of his goodness . but if this gospel is bid , it is bid to them that are lost . there remains yet one article to be well stated , relating to this matter , and that is to give the true notion of iustification , of which there seem to be two such different accounts given by st. paul and st. iames , that this has led men into a great many subtilties . i shall first open this matter , as it is spoke of by these two apostles : the design of st. paul , in his epistle to the romans , was to oppose that conceit of the iews , who thought it impossible to be in the favour of god without observing the mosaical rites . this he beats down , by leading them up to their father abraham , and shewing them how he came into a state of favour with god , before he had received the covenant of circumcision ; and that his believing in god , was accepted of god , and reckoned to him , or imputed to him for righteousness ; or in order to his being in the favour of god. the inference that he naturally drew from this , was , that he was justified without the works of the law : and by the tenor of the whole discourse , it is plain , that by the works of the law , are meant the mosaical precepts , and not the works of moral vertue . for st. paul had divided mankind into those who were in , or under the law , and those who were without law ; that is , into iew and gentile . the design of the epistle was not to give us metaphysical abstractions and distinctions between faith , as it is a special grace , and works or obedience to the laws of god ; but by faith he means the entire receiving of the whole gospel in its commands , as well as promises ; for so he reckons abraham's readiness to offer up his son isaac , as an act of his faith ; so that faith stands for the complex of all the duties of christianity ; and therefore his assertion of our being justified by faith without the works of the law , signifies no more , than that those who received the gospel , who believed it , and lived according to it , were put in the favour of god by it , without being brought under the obligation of the mosaical precepts . the same argument is handled by him upon the same grounds in his epistle to the galatians , only there he gives a more explicite notion of that faith which justified , that it was a faith that wrought by love ; so that in all st. paul's epistles , he understands by faith the compleat receiving the gospel in all its parts . but whether these expressions were any of those that st. peter says , the unstable wrested to their own perdition , or not , we see plainly by st. iames's epistle , that some began to set up the notion of a bare believing the gospel , as that which justified ; as if the meer profession of christianity , or the persuasion of its truth , without a suitable conversation , justified . for st. iames speaks not of the works of law , but of works simply ; and as he had just reason to condemn a doctrine that tended to the total corruption of our faith ; so he plainly shews , that he did not differ from st. paul , since he takes his chief instance from abraham's faith , which made him offer up his son isaac upon the altar , by which he was justified ; so that faith wrought in his works , and by works faith was made perfect : and he concludes all , that as the body without the spirit was dead , so faith without works was dead also : from whence it is plain , that faith in st. iames stands strictly for a believing the truth of the christian religion , and not for an entire receiving the gospel , which was the faith that st. paul had treated of . these things will appear so clear to any one who will attentively read and consider the scope of st. paul's epistles to the romans and galatians , and the discourse in st. iames's epistle , that i am confident no scruple can remain in men , that are not possessed with prejudices , or over-run with a nice sort of metaphysicks , that some have brought into these matters ; by which they have , instead of clearing them , rendred them very intricate and unintelligible : their stating the instrumentality of faith in justification ; their distinguishing it from obedience in this , but joining it with it in sanctification , are niceties , not only without any ground in scripture , but really very hurtful , by the disquiet they may give good minds : for if the christian doctrine is plain in any one thing , it must be in this , which is the foundation of our quiet , and of our hope . it would make a long article to reckon up all the different subtilties with which this matter has been perplexed : as whether justification is an immanent or transient act ; whether it is a sentence pronounced in heaven , or in the conscience ; or whether it is only a relation , and what constitutes it ; what is the efficient , the instrument , and the condition of it ; these , with much more of the like nature , filled many books some years ago . the strict sense of iustification , as it is a legal term , and opposite to condemnation , is the absolution of a sinner ; which is not to be solemnly done till the final sentence is pronounced after death , or at the day of judgment : but as men come to be in the state to which those sentences do belong , they in a freer form of speech are said to be justified or condemned . and as they who do not believe , are under condemnation , and said to be condemned already ; that is , they are liable to that sentence , and under those characters that belong to it , blindness , obduration of heart , and the wrath and judgments of god : so such believers , to whom the promises of the gospel belong , and on whom the final sentence shall be pronounced , justifying them , are said now to be justified , since they are now in the state to which that belongs : they have the characters of it upon them , faith , repentance , and renovation of heart and life , by which they come to be in the favour , and under the protection of god. the gospel is of the nature of a publick amnesty , in which a pardon is offered to all rebels , who return to their duty , and live peaceably in obedience to the law ; and a day is prefixed to examine who has come in upon it , and who has stood out ; upon which final acts of grace or severity are to pass . it is then plain , that though every man is pardoned in the strictness of law only by the final sentence , yet he is really in the construction of law pardoned upon his coming within the terms on which it is offered ; and thus men are justified , who do truly repent of , and forsake their sins , who do sincerely believe not only the truth of the gospel in general ▪ but do so firmly believe every part of it , that acts proportioned to that belief , arise out of it ; when they depend so much on the promises , that they venture all things in hope of them ; and do so receive the rules and laws given in it , that they set themselves on obeying them in the course of their whole life , and in a most particular manner , when they lay claim to the death of christ , as their sacrifice , and the means of their reconciliation ; with such a repentance as changes their inward natures and principles , and such a faith as purifies their hearts , and makes them become new creatures . these are the conditions of this covenant ; and they are such conditions , that upon lower than these it became not the infinite purity and holiness of god to offer us pardon , or to receive us into his favour : for without these , the mercies and favours of the gospel had been but the opening a sanctuary to criminals , and the giving encouragement to sin , if a few howlings to god for mercy , and the earnest imploring it , for the sake of christ , and on the account of his death , would serve turn . this every man , under the least agony of thought , will be apt to do , especially when death seems to be near him , and yet be still in all respects as bad as ever , this indeed is so slight a thing , that a greater disparagement cannot de offered to our religion , nor can a greater strengthning of sin be contrived , than the giving any sort of encouragement to it ; for it is one of the greatest , and the most mischievous of all those practical errors which have corrupted religion . these are the most important parts of our whole commission ; and therefore we ought to state them first aright in our own thoughts , that so we our selves may be fully possessed with them , that they may sink deep into our own minds , and shew their efficacy in the reforming of our natures and lives ▪ and then we shall be able to open them to others with more clearness , and with better advantages , when our hearts are inflamed with an overcoming sense of the love and goodness of god. if the condition of this new covenant were deeply impressed on our thoughts , then we should publish them with more life and joy to others , and we might then look for the fulness of the blessing of the gospel on our selves , and on our labours . discourse iii. concerning the infallibility and authority of the church . after we are well setled in the belief of the christian religion , our next enquiry must naturally be into the way and method of being rightly instructed in the doctrine , and other parts of this religion ; and that chiefly in one great point , whether we ought to employ our own faculties in searching into this , and particularly into the meaning of those books in which it is contain'd ? or , whether we must take it from oral tradition , and submit to any man , or body of men , as the infallible depositaries and declarers of this tradition . in this single point consists the essence of the differences between us and the church of rome : while we affirm that the christian doctrine is compleatly contain'd in the scriptures , and that every man ought to examine these with the best helps , and all the skill and application of which he is capable : and that he is bound to believe such doctrines only , as appear to him to be contain'd in the scriptures , but may reject all others that are not founded upon that authority . on the other hand , the foundation upon which the church of rome builds , is this , that the apostles deliver'd their doctrine by word of mouth to the several churches , as the sacred depositum of the faith : that the books of the new testament were written occasionally , not with intent that they should be the standard of this religion ; that we have these books , and believe them to be divine , only from the church , and upon her testimony ; that the church , with the books , gives us likewise the sense and exposition of them , they being dark in many places ; and that therefore the traditional conveyance , and the solemn decisions of the church , must be infallible , and ought to be submitted to as such , otherwise there can be no end of controversies , while every man takes upon him to expound the scriptures , which must needs fill mens minds with curiosity and pride , as well as the world with heresies and sects , that are unavoidable , unless there is a living speaking judge : this they also prove from some places of scripture , such as christ's words to st. peter , vpon this rock will i build my church , and the gates of hell shall not prevail against it ; and unto thee will i give the keys of the kingdom of heaven : tell the church , i am with you alway , even to the end of the world ; the spirit shall lead you into all truth ; and the church is the pillar and ground of truth . this is their doctrine , and these are their chief arguments upon which it is founded . there is no point in divinity that we should more clearly understand than this : for it is in it self of great consequence , and is that which determines all the rest ; if it is true , it puts an end to all other controversies ; and if it is false , it leaves us at liberty to examine every thing , and gives us the justest and highest prejudices possible against that church that pretends to it without just grounds . it is also that which of all others the missionaries of that church understand the best , and manage the most dextrously ; they are much practised to it , and they begin and end all their practice with this , which has fair appearances , and will bear a great deal both of popular eloquence , and plausible logick : so if men are not on the other hand as well fortifi'd , and as ready on the other side of the argument , they will be much entangled as often as they have occasion to deal with any of that church . there is not indeed any one point that i know of , that has been open'd and examin'd , both with that beauty and force , that is in chillingworth's unvaluable book upon this subject . few things of this nature have ever been handled so near a mathematical evidence , as he has pursu'd this argument ; and his book is writ with such a thread of wit and reason , that i am confident few can enter upon it without going through with it . i shall now endeavour , in as narrow a compass as is possible , to set this matter in its true light. we must then begin with this , that the freedom of a man's thoughts and understanding , is the most essential piece of his liberty , and that in which naturally he can the least bear to be limited : therefore any restraints that are laid upon him in this , must be well and fully proved ; otherwise it is to be suppos'd , that god could never intend to bring us under the yoke in so sensible and so valuable a thing , without giving clear and evident warrants for it : and as every invasion on the liberties of the human nature , ought to be well made out ; so every priviledge which any person claims against the common fate of mankind , ought to be also fully proved , before others can be bound to submit to it : we perceive in our selves , and we see in all others , such a feebleness of understanding , such an easiness to go too quick , and judge too fast , and such a narrow compass of knowledge , that as we see all mankind is apt to mistake things , so we have no reason to believe , that any one is exempted from this , but as there are evident authorities to prove it . since then this is a priviledge in those that have it , as well as an imposition on those that have it not , it ought not to be offer'd at , or obtruded on the world without a full proof . probabilities , forced inferences , or even disputable proofs , ought not to be made use of here , since we have reason to conclude , that if god had intended to put any such thing upon us , he would have done it in so plain and uncontested a way , that there should have been no room to have doubted of it . besides , all such things as do naturally give jealousy , and offer specious grounds of mistrust , ought to be very clear . since then all companies of men that lodge themselves in any authority , and more particularly those who manage mens consciences , and the concerns of religion , have been too often observ'd to enlarge their powers , and to make the most of them they could , and that by their means , religion has been often and much corrupted , the world has from hence a right to exact very full proofs before they can be bound to believe any such body of men to be exempted from error . this will yet appear the more evident , if that very body in which this infallibility is suppos'd to dwell , has manifestly corrupted the morals , and the order or discipline of this religion ; if they have fill'd the world with fables , if they have fallen under gross ignorance , and have been over-run with vice and disorder ; these must afford great occasion of suspecting them in all other things , if impostures have been set up and promoted with great zeal in some ages , which have in other ages of more light and knowledge been thrown out and disclaim'd ; and if we find that the same methods of craft and violence which have been practised in all other societies , have been more notoriously and scandalously practis'd by the men of infallibility , then we have from all these things just prejudices given us against this pretension . now a just prejudice amounts to this , that we have no reason to believe a thing , unless we see very good grounds to believe it ; and it gives us all reason to suspect those grounds , and to examine them well , before we are concluded by them . further , this being so great a matter , and that which must settle all other things , we have just reason to believe , that if god has left such authorities in the world , that he has also made it plain where they lie , and with whom they are to be found ; for it is not imaginable that god should have concluded mankind under such an authority , and yet not have explain'd so necessary a point , as , who are the depositaries of it , but to have left men to their shifts to find that out the best way they can : since till this is clear'd , the other is of no use . there is a dormant infallibility , they say , in the church , but no body knows where ; for it is no article of faith in whom it is vested . we are where we were , only with this disadvantage , that if we think we are sure there is an infallibility in the church , but are not sure to whom it is trusted , we may be resisting this infallibility by opposing those who indeed have it , while we adress our selves for it to others who have it not , tho we fancy it belongs to them . in all constitutions among men , the most evident thing is this , where rests the supreme authority of that constitution ? and if this is necessary for the order and policy of the world , it is much more necessary , that if god has devolv'd so main a part of his own authority , and indeed the dispensing of one of his own attributes , this should be so described and circumstantiated , that there should be no danger of mistaking ; and that there should have been such characters given , by which all the world should have been as infallibly directed to this authority , as it was to be infallible in its decisions . when god consign'd such a character to the jewish nation , that the symbol of his presence was to appear , and that answers were to be given out as he was consulted , it was expresly declar'd with whom it was lodged , and in what method the high-priest was to appear before the lord , with the vrim in the breast-plate ; that so there might be no room left for imposture or even for suspicion . upon all these reasons , we have a very just right to demand of those who call us to submit to their infallibility , to give us such plain , express and determinate proofs for it , as are proportion'd to the importance and unusualness of that which they impose upon us . it is a vain thing to prove that this must be in the church , because otherwise a great many absurdities must needs follow , if it were not in it . when it is once prov'd that god has given it to his church , we shall very willingly yield , that he had very good reasons for it ; since so extraordinary a power , which might be easily imploy'd to very bad purposes , certainly was not to be given but for very good ones ; but it is a very preposterous way to argue , that god must have done such a thing , because we fancy that it is necessary to prevent some great evil , or to procure some very great good. for this is only to pretend to prove , that god ought to have done somewhat that he has not done ; unless they can at the same time prove , that god has done it : this is to conclude , that his ways must be as ours are , and that his thoughts must be as our thoughts . we may at this rate prove as well , that the messias should have appear'd much sooner than he did ; have shew'd his miracles , and even his body after his resurrection more publickly than he did : this will prove , that the gospel should have been preach'd to many nations yet in paganism ; and this will rather , with an advantage in the argument , prove , that there should be no sin left in the world , and that no man should be left to perish in his sins , and so be damn'd for them . it will require no great art to make it appear , that these are much more dreadful things , and seem to be much more contrary to god's nature , to his love to mankind , and to his church : but indeed if we will give our selves scope upon this argument , to fancy that god must do every thing , which we imagine would be very convenient , we should soon frame an idea both of his creation and his providence , that is wholly different from what we perceive it to be . we are not capable of so vast a thought , as to take in a scheme of those great designs that lie in the eternal mind , and that are scatter'd in a seeming confusion through his works and ways , but are beautiful and orderly as they are gathered together in his ideas . we cannot say what is good or evil with relation to the whole ; nor what are the properest methods of bringing about the one , or of diverting the other : so , to conclude , the arguing that christ had dealt ill with his church , if he had not made her infallible , unless it is made out that he has done it , is only a reproaching him with this , that he has not done that which he ought to have done , and that he has not been faithful in discharging the trust committed to him of his father . therefore all these are false ways of arguing , which cannot work on any , but such as measure god by themselves . the argument if true , is infinite , and has no bounds . it does seem to agree much better with the jewish oeconomy , that an infallibility should have been lodg'd among them . their being typical , it was much more reasonable to have expected an oral tradition of its signification . their prophets express'd themselves in a very dark and figurative way , full of strange allusions , and lofty phrases ; and since these were to lead them to the messias , and yet seem capable of very different senses , all this required an infallible expounder . they were one nation , so that unity was in many respects most necessary to their preservation ; they were for many ages strongly set on idolatry , so that a solemn , publick and infallible authority was the more necessary . there were also provisions in their law , much more express than any can be pretended in the new testament , requiring them when they had any controversies within their gates , to come up to the temple to the priest that stood there , to minister before the lord , as well as to the judge ; and they were upon pain of death to submit to their determinations . this matter is set out in such a variety of large and positive expressions , that tho perhaps that passage belongs to their law suits , ( but by the way , that of tell the church , seems to be limited to the same sort of matters ) yet if a parity of reason , or if the letter of the law is consider'd , this will go much further towards an absolute submission , which seems to suppose an infallible authority , than any thing that can be alledged for the like out of the new testament ; not to mention other expressions of asking the law at the priest's mouth , and that his lips should preserve knowledge , for he was the minister of the lord of hosts : these things , i say , seem to make out a very fair title to infallibility under the mosaical dispensation ; and they continu'd to be not only the true , but indeed the only church that god had on earth , till the dispensation of the gospel was opened : they had still among them the federal means of salvation , which is all that is necessary to the being of a church . our saviour join'd both in temple and synagogue-worship , which alone is enough to prove them to have been a true church . in this we plainly see the sophistry of one argument , which perhaps makes some impression on weak minds , that a true church must be true in its doctrine : it must indeed have those things that are necessary to keep up its federal relation to god ; so the iews had their circumcision and sacrifices , together with the rest of the temple-service : but yet that church had fallen under two great errors , that had a vast extent , as well as a very fatal consequence . they understood all the prophecies of the messias in a literal sense of a temporal prince , and a glorious conqueror . here oral tradition fail'd , in that , which of all other things was the most important for them to understand aright , since their mistakes in this occasion'd their rejecting the true messias , which drew on their final ruin. the other error was also very fatal , for it brought them under a vast corruption of their morals . they thought the ritual part of their religion was of such high value in the sight of god , that this alone , together with many invented rites that had been handed down to them by tradition , were of such value in the sight of god , that they did compensate for the grossest immoralities , and excuse from the most important obligations of the moral law. these things had pass'd down among them by tradition from their fathers , and had corrupted all their notions about religion : so that here we see all the arguings from a seeming necessity of things for an infallible authority , are only vain imaginations , which do not hold in instances , in which we have all the plausible reasons of looking for them . nor does it appear , that it is any greater imputation on the goodness of god , that he has not provided an infallible remedy against error , than that he has not provided an infallible remedy against sin. sin is that which of its own nature bears the greatest opposition to the attributes of god , and to his dominion . and that does defile and corrupt our souls the most . we can much more easily apprehend , that god can bear with a man that lives in error , than with one that lives in sin : the one can consist with good intentions and a probity and integrity of heart : for he who is in error , may think that he is serving god in it , and so it can dwell in the same breast with the love of god , and of our neigbhour , which are driven out by sin. the true design of religion , is to give us such degrees of light and knowledge , as may preserve us from sin , and purify our hearts and lives . holiness is a much more certain character of a man's being in the favour of god , than all the degrees of knowledge possible . upon all these grounds we may conclude , that there is no reason to think , that god should have made a more certain provision against error , than he has made against sin. now what are the provisions against sin ? god offers the free pardon of all past sins , to encourage us to forsake them ; he gives us secret assistances to fortify our endeavours against sin ; he sets before us unspeakably vast rewards and punishments ; and he accepts of a sincere , tho imperfect obedience ; so here a great deal is left to the freedom of our wills. god will not work in us as in necessary agents ; but having made us capable of liberty , he leaves us to the use of it , and if we perish , our perdition is of our selves . and therefore , if we will not apply our faculties , and use our best endeavours to become truly holy , the blame must lie upon our selves ; for god will not convey into us by his power , such principles and dispositions as shall force us to be good ; and unless we do what lies in us at the same time , that we pray to him for inward aid from him , we have no reason to hope that he will hear us . in like manner , he has call'd us to a religion that lies in a very little compass ; he has order'd it to be deliver'd to us in books , writ in a great simplicity of style ; he has given us understandings capable of knowledge , and of great industry in the pursuit of it ; and we feel this difference in our natures , in seeking after truth , from following after holiness ; that there is no natural disposition in us to error , or against truth ; whereas there are born in us propensities , that we feel to be deeply rooted in us against holiness , and in favour of sin . among men , some are naturally inquisitive , made and fitted to dive deep into profound searches ; these men do in religion , as well as in all other arts and sciences , so open and clear the way to slower and lazier minds , that they render things easy to them . and as we have no reason to imagine , that god should have laid insuperable difficulties in the way to divine knowledge ; so those few that are in it , have been so overcome by the men of labour and learning , that even the church that boasts of infallibility , would have made a small progress without their endeavours . and why should we imagine , that a religion which we feel to be so hard in practice , should be made so easy in the speculative part , that we should be in no danger , and need no industry to understand it . a promise of the spirit is indeed pretended , that the church should be thereby guided into all truth . but it is to be consider'd , that this promise was made personally to the apostles , who were inspir'd , and so were infallibly guided , which appears more plainly from the following words , and he shall shew you things to come ; that is clearly a promise of the spirit of prophesy , to which , since no body of men can now pretend , they cannot claim the other neither ; for both must go together , according to the force of those works : nor is there any reason from those words to conclude , that this , any more than the inspiration of the apostles , was to descend to others after them ; or if any will , through a parity of reason think , that this was to continue in the church , why should it not belong to every christian , and not be confin'd to any body or succession of men ? especially since those who think that the same parity will hold as to the other effects of the spirit promis'd there , of its dwelling in them , of bringing things to their remembrance , of giving them confort , peace , ioy and victory over the world , and that these do descend to others after the apostles , do believe that they belong to all christians , and are not to be contracted to a small number . now if all the other promises were to descend thus , why not this of being led into all truth , as well as the rest ? for all promises , even tho express'd in positive words , do carry a condition naturally in them : so that when this promise is believ'd to belong to all christians , yet it is not absolute , but supposes men's using their utmost endeavours with an honest and good mind ; in which case no man can deny , but that whether that promise was specially meant to them or not , yet it shall be so far accomplish'd in them , that they shall be left in no error that shall be fatal to them ; but that either they shall be deliver'd from it , or that it shall be forgiven them , since it is inconsistent with the notion of infinite goodness , that any man should perish , who is doing all he can in order to his salvation . if it be said , that error does disturb the peace and order of the church , beyond what is to be apprehended from sin. error runs men into parties , and out of those , factions do arise , which break not only the peace of the church , but the whole order of the world , and the quiet of civil society : whereas sin does only harm to those who are guilty of it , or to a few who may be corrupted by their ill example . but to this it is to be answer'd , that sin does naturally much more mischief to mankind , than error : he that errs , if he is not immoral with it , is quiet and peaceable in his error : therefore still the greatest mischief is from sin , which corrupts men's natures through its own influence . and the mischief that error does procure , arises chiefly from the pretensions to infallibility , or something that is near a-kin to it ; for if men were suffer'd to go on in their errors with the same undisturbed quiet that they have for most of their sins , they would probably be much quieter in them ; since sin of its nature is a much fiercer thing than a point of speculation can be suppos'd to be : but if men apprehend inquisitions , or other miseries , upon the account of their opinions , then they stand together , and combine for their own defence and preservation ; so that it is not from the errors themselves , but from the methods of treating them , that all those convulsions have arisen , which have so violently shaken churches and kingdoms . but the last and main thing that is urg'd on this head is , that no private understanding is strong enough to find out truth , in all the points of religion : that it is an indecent and an insolent thing for private men , for tradesmen perhaps , or for women , to pretend to expound scripture , or to judge in points of religion : this feeds pride and self-conceit beyond any thing that can be imagin'd ; whereas a spirit of submission and humility , of thinking others , particularly superiours , wiser than our selves , has so great a resemblance to the spirit of the gospel , and seems to agree so well with the design of this religion , that we must believe it to be a part of it . this is indeed specious ; but after all , it is to be consider'd , that god has made us of such a nature , that our apprehensions of things must determine us whether we will or not ; and it is not likely that god would make us as he has done , and yet at the same time so limit our faculties , that they should not be imploy'd in the matters of religion . we naturally love freedom , and we believe things the more firmly , the more profoundly we have inquir'd into them ; when we come to be once fully satisfi'd about them ; when we find our selves oft call'd on in the scriptures to search them , to prove all things , to try the spirits ; when we see a great part of the new testament was directed to whole churches , to all the saints , that is , to the whole body of the christians ; when so much of it is writ in the style of one , that argues , that descends from that apostolical authority by which he might have commanded those he writes to , to receive and rest in his decisions ; and that lays things in their natural connexions and consequences before those he writes to ; we see in that such an appeal to their reasons , and that even in the age of miracles , in which there was another sort of characters of the divine commission , that render'd the apostles infallible ; when i say , this appeal was made to their reasons and understandings at that time , it seems much more reasonable , that in the succeeding ages men should have a right to imploy their faculties in finding out the sense , and examining the books of the new testament . here let us consider the state of every iew at that time , and see if this reasoning for authority and infallibility was not then as strong to keep him in judaism . there was a controversy between the apostles and the sanhedrim , whether iesus was the messias , or not ? a decision of this was in a great measure to be made from the prophecies in the old testament concerning the messias , which were urg'd by the apostles ; but the rabbies , the scribes and pharisees , put other senses on these . now what was a private iew to do ? must he take upon him to judge so intricate a controversy ? must he pretend to be wiser than all the doctors of their law , or the conveyers of their traditions to them ? must he set up his skill and reason above theirs ? thus we see that if this reasoning is true , it being founded on maxims that are equally true at all times , then it was as true at that time as it is now . it is of no force to say , that the miracles which our saviour and his apostles wrought , gave them such powers , that the people were upon that account bound to believe them , rather than their teachers : for one part of the debate was , both the truth of the miracles , and the consequences that arose from them . so the appeal , according to this way of reasoning , did still lie to their sanhedrim . in a word , in such matters every man must judge for himself , and every man must answer to god for the judgment that he has made ; he judges for no body else , but for himself . he , and he only can be the judge ; and if he uses a due degree of industry , and frees himself from every corrupt biass , from pride , vain-glory , and affectation of singularity , or the pursuing any ill ends ; under those appearances of searching for truth , and the adhering to it , he is doing the best thing , which according to that nature of which god has made him , he can do ; and so he may reasenably believe , that he shall succeed in it : nor is there any pride in this , for a man to think according to his own understanding , no more than to see with his own eyes . his humility ought to make him slow and cautious , modest and fearful ; but no humility can oblige him to think otherwise than he feels he must needs think . among the works of the flesh , heresies or sects are reckon'd as one sort and species . now by works of the flesh , are to be understood the appetites of a vicious and depraved nature : the meaning therefore of reckoning heresies among these is this , that when a man out of a bad disposition of mind , and on ill designs , chuses to to be of a party , he then is a heretick ; but he that in sincerity of heart goes into persuasions , from an overcoming sense of their truth , cannot be one , because he does not chuse his persuasion out of a previous ill design ; but is of it , not out of choice , but necessity ; since his understanding , in which those matters may be variously represented , offers them so to him , that he must believe them to be true ; in the same manner in which he apprehends them . if upon this principle there happen to be many sects and divisions in the church , this is a part of that wo that christ left upon the world , by reason of offences and scandals ; for he forsaw that they must needs come . god has made this present scene of life , to be neither regular nor secure : the strange follies and corruptions of mankind must have their influence on religion , as well as they have on all other things . god has reserv'd a fulness of light and of unerring knowledge to another state : here we are in the dark , but have light enough , if we have honest minds to use and improve it aright , to guide us thither ; and that is the utmost share that god seems to have design'd for us in this life : we must therefore be contented , and make the most of it that we can . i go next to shew ; that the same difficulties , if not greater ones , he upon those who build on infallibility : for before they can arrive at the use of it , they must have well examin'd and be fully assur'd of two things , either of which has greater difficulties in it , than all those put together with which they press us . first , they must be convinced that there is an infallibility in the church ; and next , they must know to which of those many churches into which christendom is divided , this infallibility is fastned . unless the design is to make all men take their religion implicitely from their forefathers , these things must be well consider'd : if men are oblig'd to adhere blindly to the religion in which they were bred , then iews , heathans and mahometans must continue still where they are . if this had been the maxim of all times , christianity had never got into the world. if then men are allow'd to examine things , they must have very good reason given them for it , before they can believe that there is an infallibility among men : their own reason and observation offers so much against it , that without very clear grounds they ought not to receive it . now the reasons to persuade it , must be drawn either from scripture , or from outward visible characters that evidence it . the scriptures cannot be urg'd by these men , because the scriptures , as they teach , have their authority from the testimony of the church ; therefore the authority of the church must be first prov'd , for the church cannot give an authority to a book , and then prove its own authority by that book : this is plainly to prove the church by her own testimony , which is manifestly absurd ; it being all one , whether she affirms it immediately ; or if she affirms it , by affirming a book in which it is contain'd ; here a circle is made to run for ever round in , why do you believe the church ? because the scriptures affirm it ; and why do you believe the scriptures ? because the church affirms them . i do not deny , but they may urge the scriptures for this , very pertinently against us , who acknowledge their authority : but i am now considering upon what grounds a man is to be instructed , in the stating the grounds of his own faith , and resolving it into principles . in this an order must be fix'd , and in the progress of it , every step that is made must be prov'd without any relation to that , which is afterwards to be proved out of that : and therefore , either the church or the scriptures must be first prov'd , and then other things must be prov'd out of that which is once fix'd and made good . but in the next place , if we should suffer them to bring proofs from scripture , how shall it he prov'd that the true sense of them is that which makes for infallibility ? other senses may be given to them , which may both agree to the grammatical construction of the words , to the contexture of the discourse , and to the phraseology of the scriptures : who shall then decide this matter ? it were very unreasonable to prove what is their true sense by the exposition that any church puts on those passages in her own favour ; that were to make her both judge and party in too gross a manner . therefore at least th●se passages , and all that relates to them , must fall under the private judgment : and in these instances , every man must be suffer'd to expound the scriptures for himself ; for he cannot be bound to submit to any exposition of them , but that which satisfies his own reason : and if this step is once admitted , then it will appear as reasonable to leave a man all over , to the use of his faculties ; since these passages , and that which necessarily relates to them , will lead a man into the understanding of the hardest parts of the whole new testament . if this method is let go , they must prove the infallibility of the church by arguments drawn from some other visible characters , by which a man is to be convinc'd that god has made her infallible : if there were such eminent ones , as the gift of tongues , miracles or prophecies , that did visibly attest this , here were a proof that were solid indeed ; it were the same with that , by which we prove the truth of the christian religion : but then , these miracles must be as uncontestedly and evidently proved ; they must also belong to this point , that is , they must be miracles publickly done to prove the truth of this assertion . but to this appeal they will not stand , what use soever they may make of it to amuse the weaker and the more credulous . the character of an uninterrupted succession from the days of the apostles , is neither an easier nor a surer one , since other churches whom they condemn , have it likewise ; nor can it be search'd into by a private man , unless he would go into that sea of examining the history ▪ the records and succession of churches . this is an enquiry that has in it , difficulties vastly greater and more insuperable , than all those that they can object to us . if they will appeal to the vast extent of a church , that so many nations and societies agree in the same doctrine , and are of one communion ; this will prove to be a dangerous point ; for in the state in which we see mankind , numbers make a very bad argument . it were to risque the christian religion too much , to venture on a poll with the mahometans : in some ages the semi-arrians had the better at numbers , and it is a question , if at this day , those that are within or without the roman communion make the greatest body : nor must a man be put to chuse his religion by such a laborious and uncertain way of calculation . to plead a continuance in the same doctrine that was at first deliver'd to the church by the apostles , is to put the matter upon a more desperate issue : for as no man can hope to see to the end of this , so it lets a man in , into all controversies ; when he is to compare the present doctrine with that which was deliver'd by the apostles . let then any character be assign'd that shall oblige a man to believe the church infallible , and it will soon appear very evidently , that the searching into that , must put the world on more difficult enquiries , than any of those , that we are pressed with : and that in the issue of the whole , the determination must be resolv'd into a private judgment . another difficulty follows close upon this , which is , in what church this infallibility is to be found ? suppose a man was born in the greek church , at any time since the ix . century , how shall he know that he must seek the infallibility in the roman communion , and that he cannot find it in his own ? he plainly sees , that the christian religion began in the eastern parts ; and by every step that he makes into history , he clearly discerns that it flourished for many ages most eminently there ; but now that there is a breach between them and the latins he cannot judge to which communion he is to adhere , without he examines the doctrine : for both have the outward characters of a succession of martyrs and bishops , of numbers , and an appearance of continuing in the same doctrine ; only with this difference , that the greeks have the advantage in every one of these : they have more apostolical churches , i mean founded by the apostles , than the latins ; and they have stuck more firmly with fewer additions and innovations , to their ancient rituals , than the latins have done : how can he then decide this matter , without examining the grounds of their difference , and making a private judgment upon a private examination of the scriptures or other authorities ? if it be said , that the present depress'd and ignorant state of those churches makes it now very sensible , that there can be no infallibility among the easterns . to this it is to be answer'd , that i have put the case all-along from the 9th . century downward ; in many of those ages the greeks were under as good circumstances , and had as fair an appearance as the latins had , if not better : for the outward appearances of the roman communion in the next centuries , the 10th . and 11th . are not very favourable , even by the representation that their own writers have made of them ; and if we must judge of the infallibility of a church by outward characters , it may be urg'd with great shews of reason , that a church which under all its poverty and persecutions , does still adhere to the christian religion , has so peculiar a character of bearing the cross , and of living in a constant state of sufferings , that if infallibility be in the church as a favour and priviledge from god ; and not as the effect of human learning and other advantages , i should sooner believe the greek church infallible , than any other now in the world. but when these difficulties are all got over , there remain yet new and great ones . suppose one is satisfi'd that it is in the roman church ; he must know where to find it : without this , it is of no more use to him , than if one should tell a hungry man that there is food enough for him , without directing him where to seek for it ; he must starve after all that general information , if he has not a more particular direction . and therefore it seems very absurd to affirm , that the believing of infallibility is an article of faith , but that the proper subject in whom it rests , is not likewise an article of faith. this is the general tenet of the whole roman communion , who that they may maintain their union , notwithstanding their difference in this , do all agree in saying , that the subject of this infallibility is not a matter of faith. this destroys the whole pretension ; for all the absurdities , of no end of controversies , of private judgment , and every man's expounding the scriptures , do return here , and the whole design of infallibility is defeated : for how can a man be bound to submit to this in any one instance , or to receive any proposition as coming from an infailible authority , if he does not know who has it ? thus , according to that maxim of natural logick , that a conclusion can have no certainty beyond that which was in both the premises ; if it is not certain with whom the infallibility dwells , as well as that there is an infallibility in the church , all the noise about it will be quite defeated , and of no use : if a man had many medecines , of which one was an infallible cure of such or such diseases , can it be suppos'd that he would communicate these to the world , and tell that one of them was infallible , without specifying which of these was the infallible one ? there are some things that look so extravagant , that really it is an absurd thing to suppose them , of which this seems to be evidently one , that god should have left an infallibility to his church , and not have declar'd with whom this , the greatest of all trusts , to which probably many would pretend , was lodged . so that this , which is the general doctrine of the whole roman communion , has an absurdity in it that cannot be reconcil'd to common sense and reason . many among them put it in the whole diffusive body of all christians ; to which purpose the words of vincentius lirinensis are perpetually repeated ; but after all , this is only to abuse people : for if the sense of the church in all places and ages must be sought for , here come endless enquiries , and some of them cannot possibly be made , the history of many ages and churches being lost . if this is made the standard , as the labour becomes infinite , so after all , it resolves into private judgment , since every man must judge as he sees cause , and must collect the sense of ages and churches from authors , which as they are often both dark and defective , so he must understand them as well as he can , by his own judgment and observation , unless some infallible expounder , or declarer of their sense , is set up , and then the infallibility is translated from hence to the expounder . and indeed , it is so hard to trace a great many points of controversy , thro even the first and best ages , that the church must fall under great difficulties , if this hypothesis is assum'd for maintaining the infallibility . and when all is done , we see by the performances of the writers of controversy , that both sides think they can justify themselves by the ancient fathers as well as by the scriptures : so that all these absurdities that are urg'd against apealing to the scriptures , or arguing from them , as that to which all hereticks do fly and in which they shelter themselves , will return here with the more force ; because these writings are much more voluminous , and are writ in a much more entangl'd and darker style ; so that these two objections lie against this way , that it is both vast , if not impossible as to the performance of it ; and next , that after all the pains that can be taken in it , it is of no use , for private judgment will still remain ; so that controversies cannot be ended in this way . others are for the diffusive church of the present age , and put infallibility there : for they reckon thus ; that every age of the church believes as the former age believ'd , till this is carried up to the apostles themselves . this is to resolve all matters into oral tradition , and to suppose it infallible : and indeed , if we can believe that the generality of christians have in all ages been wise , honest and cautious , and that the generality of the clergy have in all ages been faithful and inquisitive , we may rely upon this , and so believe an infallibility : but at the same time , and upon this supposition , we shall have no occasion for it ; since if mankind could be brought to such a pitch of reformation , there would be no controversies , and so no need of a judge to decide them infallibly : but if we will admit that , which we see to be true , and know to have been true in all ages , that men are apt to be both ignorant and careless of religion ; that they go easily into such opinions as are laid before them by men of authority and reputation ; and that they have a particular liking to superstitious conceits , to outward pomp , and to such doctrines as make them easy in their ill practices ; then the supposition of every age's believing nothing but that which it learn'd from the former , falls quite to the ground . if we can also imagine , that the clergy have been always careful to examine matters , and never apt to add explanations or enlargements even in their own favours ; or if on the contrary , we see a gross ignorance running through whole ages ; if we find the clergy to have been ambitious and quarrelsome , full of intrigues and interests , then all this general specious prejudice in favour of oral tradition , vanishes to nothing . all this will be easier to be conceiv'd , if we state aright the difference between those times and our own . now , printing has made learning cheap and easy , the disposition of posts , the commerce of letters , the daily publication of gazettes and journals , fill the world with the knowledge of such things as are now in agitation . but when all was to be learn'd from manuscripts , knowledge was both dear and difficult ; and the methods of communicating with the rest of the world , were both slow , and often broken ; so that this thread of oral tradition will not prove a sure guide . there is an humour in men to add to most things , as they pass through their hands ; if it were but an illustration , which seems not only innocent , but sometimes necessary : those enlargements would very naturally be soon consider'd as parts of the doctrine : and to these in a constant gradation , new additions might still be made , and inferences from illustrations would in conclusion become parts of their doctrine . if i did not limit my self in this discourse , it were easy to apply this both to the doctrines of redeeming out of purgatory , to those of praying for the dead , or invocating saints , and the worship of images . it is confest by the assertors of this hypothesis , that the whole face of the latin church is chang'd both in her worship and discipline ; tho these are more sensible things , than points of meer speculation , which in dark ages could not be much minded ; whereas the other are more visible , and make a more powerful impression ; besides , that all those changes arise out of some new opinions to which they related , and on which they are founded : a change then that is confess'd to be made in the one , does very naturally carry us to believe that a change was also made in the other . we do all plainly see , that some traditions that come very near the age of the apostles , and that seem to be expositions of some parts of the new testament , were chang'd in other ages . the belief of christ's reigning a thousand years on earth , is one of these ; for which , tho it is now laid aside in that church , there is another face of a venerable tradition , than for most of their doctrines . we see a practice that was very ancient , and that continu'd very long , which arose out of the exposition of those words , except ye eat my flesh , and drink my blood , ye have no life in you , by which infants were made partakers of the eucharist , was afterwards chang'd in that church ; tho it is much less easy to think how that should be done , than almost how any other should be brought about : for those words being understood of an indispensible necessity of the sacrament to salvation , and all parents having naturally a very tender concern for their children , nothing but an absolute authority , against which no man durst so much as whisper , could have brought the world to have parted with this . it were easy to carry this to many other instances , and to shew , that not only ritual traditions , but doctrinal ones , such as were found on explanations of passages of scripture , have varied . it were perhaps too invidious to send men to petavius , to find in him how much the tradition of the several ages has vari'd in the greatest articles of the christian doctrine . it is no less certain , that origen laid down a scheme with relation to the liberty of man's will , and the providence of god , that came to be so universally receiv'd by the greek church , that both nazianzen and basil drew a sort of system out of his doctrine , in which those opinions were asserted , and large quotations were gather'd out of him , explaining them with most of the difficulties that do arise out of them : and as this book had not only origen's own authority to support it , but likewise that of those two great men who compil'd it ; so it passed down , and was the uncontested doctrine of the greek church : but st. austin being engag'd into disputes with pelagius , fram'd a new system that had never been thought of before him ; and yet the worth and labours of that father gave it so a vast reputation , that this was look'd on in several ages as the doctrine of the church ; and learning vanishing at that time , the roman empire being then over-run by barbarians , his book came to be so much read , and so universally receiv'd , that it gave no small suspicion , if any one oppos'd his tenets : yet cassian , who was a greek , and was form'd in their notions , writ a book of conferences , which contain'd the precepts of a monastick state of life , that were digested in so good a method , and writ with so true an elevation , that it is perhaps one of the best books that the ancients have left us . this came to be held in such esteem , that all the monks read it with a particular attention and regard . in it the doctrine of origen and the greek church was so fully set forth , that this , and perhaps this alone , kept up a secret opposition to st. austin's doctrine , tho that came to receive a vast strengthening from aquinas and the schoolmen that follow'd him : and yet at the time that luther and calvin , in opposition to the church of rome , built much upon st. austin's authority , almost all all that writ against them , argu'd according to the sentiments of the greek church : but those of louvain , and the orders of the dominicans and augustinians did so maintain st. austins and aquinas's doctrine , that tho it was not liked , because it seem'd to be too near theirs who were to be condemn'd as hereticks ; yet the council of trent seem'd still to stick to st. austin . since that time the iesuits order , who tho they at first set up for st. austin's doctrine , yet since have chang'd their minds , and taken themselves to the other side , have by their influence both at rome and in other courts , so chang'd the sense of the greater part of that church , that it is plain , tho st. austin's name is too great to be openly disparaged , yet they are now generally in the contrary hypothesis . this i only instance to shew , that in speculative points it is no hard matter to make multitudes go from one opinion to another , and to alter the tradition of the church , that is , to bring one age of the church to think otherwise than another did . but after all , oral tradition cannot be set up as the judge of controversies , much less as the living and speaking judge , it is no real being , nor do we know where to find it : the tradition of one body among them differs from another , as in the point of the immaculate conception of the blessed virgin , in which an opinion has been lately started , which is now receiv'd into all their rituals , and has given occasion to many acts of worship and publick devotions , which is most expresly contrary to all ancient tradition ; and yet is become now so sacred , that the whole dominican order feels no small inconvenience by their being oblig'd , as the followers of aquinas , to maintain the contrary . the traditions of one nation are question'd by another , particularly in this important point of the subject of this infallibility . it is also impossible for any man to find this out ; must he suspend his opinion till he has gone round the church , to ask every man what he was bred to ? this , as it could not be suffer'd , so it could not be so fully found out , as to put a man in the way to end all controversies ; in this a private judgment must again come in : for tho it were granted that oral tradition is a rule to judge controversies by , it can never be pretended that it is the living and speaking iudge that must determine them . i come now to the two more receiv'd opinions in this matter ; the one puts it in a general council , and the other puts it in the pope ; and both the one and the other pretend that the church representative is in them . as for the pretence of some who seem to make a third party , and believe it to be in a council confirm'd by the pope ; this is only a plausible way of putting it wholly in the pope ; for if the definitions of a council have no infallibility in them , till the pope's consent and approbation is given ; then it is plain , that all the infallibility is in him , and that he only chuses to exert it in that solemn way : for either christ gave it to st. peter and his successors , or he gave it not ; if he gave it not , that pretension is out of doors ; if he gave it to them , we plainly see no limitations in the grant ; and whatsoever rules or methods may have become authoris'd by practice and custom , they are only ecclesiastical constitutions , but can never be suppos'd to limit christ's grant , or to give any share of it to others . it will be to no purpose to object here , that as some constitutions , our own in particular , are so fram'd , that the legislative authority , tho it flows only from the king , yet is limited to such a method , that it cannot be exerted but with the concurrence of lords and commons , so it may be also in the church ; and thus the pope can only use his infallibility in concurrence with a general council , or at least , that both together are infallible . but tho human societies may model themselves as to their legislation which way they will , this will only prove , that as to the government and administration of the church , she may put her self into such a method as may be thought most regular and expedient ; and thus the council of nice limited the bishops of a province , to do nothing without the consent of the metropolitan : yet whatever may be done in sub●ltern bodies , where things that are done amiss may be rectifi'd by appeals , the supream and last resort must be left to the full freedom in which christ has constituted his church . it must be further consider'd , that infallibility is not like ordinary jurisdiction or legislation , which may be moulded according to the conveniences of society ; it is a priviledge , which if the church has it at all , she has it by an immediate grant from heaven ; and so she must enjoy and apply it according to the ten or of that grant , and she cannot expect to have it continu'd to her , but as she observes the nature of the grant. indeed if it were given her at large , to be modell'd and lodg'd as she pleases , there might be a power in her to limit the use of it to such forms as should be least liable to exception or abuse : but either it is granted to a single person , or to the body in general : if it is granted to a single person , then he , and he only has it . he may indeed , if he pleases , in order to his being better inform'd or obey'd , call a general council ; but their proceedings are only preparatory to his using the infallibility , which is singly in himself : nor can the divine grant be limited as to the exercise or use of it ; all such rules must still be at the pope's discretion . on the other hand , if the grant is given to the community of the pastors , then the infallibility must be in them , and cannot be limited or supposed to stay for the consent of any one bishop ; for whatsoever regard may he had to any one man , by reason of the dignity of his see , or his other circumstances ; yet still this must be but a point or form of human prudence : for the infallibility must be where christ has placed it , and cannot be transferr'd from thence , or be put any where else : so unless it is said , that christ has put this infallibility between pope and council in so express a manner , as all constitutions do , which are under a mixed legislation , which is not pretended ; then it must be lodged either in a general council , or in the pope , and cannot be in both . this then is to be examin'd in the next place . i begin therefore to examine the plea for the infallibility of councils . it is at first no small prejudice against this opinion , that the church was constituted , and had continu'd 300. years before any thing that has the shadow of a general council was call'd : so if an infallible judge of controversies be necessary to the church , here we see she subsisted , in her hardest times , in which she was the most distrest both by heresies and persecutions , without one . we also see , that she has been these last 130. years without one , tho there are warm disputes among them , both in speculative and practical doctrines , both sides reproaching one another with heresy : and as there is little prospect of a council , neither the court of rome , nor the courts of other princes , who have among them taken away all the primitive and canonical rights of the church , which an honest council must desire to regain , being concern'd ever to have one : so if a council were necessary , it is not very easy to see how it should be brought together . during the greatness of the roman empire , it was in the emperor's power to have brought the bishops together at his pleasure ; but now this depends upon the pope , who summons them , having obtain'd the consent of the princes of christendom , which is subdivided into many different soveraignties , this matter depending then so entirely upon the see of rome , there is no reason to look for one from them ; for they pretending to have the infallibility in themselves , should very much derogate from that , if they summon'd a council for a decision in doctrinal matters , they being in possession of judging these at rome : and as for matters of discipline , except we can imagine , that they will be content to part with that authority which they have assum'd over all sees and churches , and over all the canons of the church , we cannot see reason to fancy that they will ever call one . if they should , the consent of all soveraigns must likewise be obtain'd ; for it being a part of the civil authority , to keep subjects within the princes dominions , they cannot be oblig'd to send their bishops and divines to a council , unless they please . this is a power which seems to belong to them , it is certain they claim it , and very probably would put it in execution , if that matter came to be contested : so here are very great contingencies to be conquer'd before a general council can be brought together . now it is not very likely that christ should have left so great and so necessary a power to his church , by which all controversies must be judged , which yet must be at the mercy of so many accidents before it can be brought to work ; and that the bringuing together of those councils should depend so entirely upon them , against whose pretensions or usurpations it seems to be most necessary . but to go more closely to this opinion , if the infallibility lies in a general council , it is first necessary that we know who are the members that must constitute this council ; whether the laity have a right to be in it , and to judge , or not ? we find the brethren as well as the elders join'd with the apostles in that first council , to which all subsequent councils pretend they have succeeded , and whose style , it seemed good to the holy ghost and to us , is one of the foundations of this authority . why then are the brethren , or the whole church , that is , lay christians , whom even the apostles , tho inspir'd , took to consult and judge with them ; why , i say , are they now excluded ? it is also probable , that by elders or presbyters , are to be meant those to whom that name was afterwards appropriated ; why then are they shut out ? in a word , if by a divine grant infallibility belongs to a general council , we have a just right to ask for a definition of the council , by the same authority ; otherwise we may ascribe infallibility to those to whom god never meant to give it . must this council consist of all the bishops of the christian church ? for tho this is both unreasonable , and scarce possible , yet if the infallibility is given in common to the pastors and bishops of the church , then it will be hard to shut out any from it , if because of their distance , their age , or their poverty , they cannot come to it ; and if tho a general summons is pretended , to give all men a right to come , yet it is certain , that only a few of those who have lived at a distance have come , even in the best ages ; those few will either be men of a greater degree , of wealth , of heat , or of health , and will be probably men pickt out by their princes , as the fittest to serve their ends . now if the divine grant be to the whole body , it will not be easy to shew , that even the most numerous of those meetings , that pass for general councils , were truly such . or if it is said , that those few of remote provinces come in the name of the rest , and so represent them ; it must first appear , whether such a thing as infallibility can be deputed : indeed where a controversy is already known , churches may send men fully instructed in their doctrine , who may be thereby well impower'd to declare , how the doctrine and tradition has been setled among them : but if a judgment is to be made upon the hearing of parties , and the discussing their reasons on both sides , which must be the case , otherwise here is no infallible judge ; then in that case , men at a distance , who never heard the matter , but very generally and partially , cannot do this : therefore such as come to a council , must have the full power of judging . we know , that in fact such powers or instructions are seldom given , and in these latter ages they will not at all be allow'd ; for the bishops so instructed , must be consider'd as the proxies of their principals , and vote in their name , which is contrary to the practice of all councils exept that of basile , and can never be endured at rome , where every italian bishop , tho his see is in some places but a small parish , is reckon'd in the vote equal with any of those few that come from great provinces . now these are all difficulties of such weight , that it will not be easy to settle them with any divine warrants , the scripture being silent as to all such matters . nor is it clear , whether the whole council must agree in the same sentence ; or if a major number , tho exceeding by one single voice , is sufficient . if the council at ierusalem is insisted on , as the precedent to other councils , we see that all agreed there : and if this infallibility is a power that christ has left in his church , as necessary for her peace and preservation , it may be reasonable enough to suppose , that for giving their decisions the more authority , he should so order this matter by his providence , that they should all agree in their judgments : for after all , when a thing is carri'd but by one vote , tho according to the rules of all human courts , it must be good in law ; yet it is not easy to think , that god would lodge such an authority , and suffer it to turn upon so small and so despicable an inequality . in conclusion , it does not appear from the scriptures , whether in such decisions the bishops should expect a divine inspiration , such as that which setled the judgment in the council of ierusalem , or not . the meaning of those words , it seemed good to the holy ghost , and to vs , seems to be this ; that as they of themselves were resolv'd on making that decision , so an immediate inspiration , which was own'd by them all , did finally determine them in their resolution : or it may be suppos'd to relate to that effusion of the holy ghost upon cornelius and his friends , that being a solemn declaration , that men might be accepted of god , while they were yet uncircumcised ; and that by consequence , the gentiles were not bound to the observance of those precepts , which did not oblige any but such as were circumcised . so that what they then decreed , was only a general inference which they drew from that particular case : and so they made a decision in favour of all the gentiles , from that which had happened to cornelius . this is the clearest account that can be given of these words , which understood otherwise , look as if they had added their decision , as the giving a further weight to that made by the holy ghost , or as a vehicle to convey it , which is too absurd to suppose : now if any build upon that council , they must make the parallel just , and shew that the holy ghost interposes in their conclusions . to all these considerations we must add this , that the first councils are to be supposed to have understood their own authority ; or at least the sense of the church at that time concerning it . they considered the several passages of scripture , and framed their decisions out of them ; which were afterwards defended by some who had been of their body ; not as if their authority or decision had put an end to the controversy . they urge indeed the great numbers of the bishops that made those decisions ; but use that rather as a strong inducement to beget a prejudice in their favour , than as an authority that could not be contradicted . in this strain does athanasius defend the council of nice : for indeed even that of numbers was to be sparingly urged , after the council at arimini , where numbers were on the other side . the chief writers of those times make their appeals to the scriptures , they bring many passages out of them , and are very short and defective in making out the doctrine of the church from tradition , or fathers . athanasius names not above four , and these had lived very near that time ; two of them , origen and dionysius , were claimed by the other side . there are but few , and very late authorities , alledged in the council of ephesus ; and those at chalcedon made their definition chiefly upon the authority and reguard to pope leo's letter , in which there are indeed very many allegations from scripture , but not so much as one from any father . thus it is plain , both from the practice of those councils , and the disputes of those who writ in defence of their decisions , that it was not then believed that they had any infallible authority , since that is never so much as once claimed by any of that time , that i know of , a great deal being said to the contrary by many of them . it is true , there are some high expressions , both in some of the councils , and in some of the fathers of that time , which import that they believed they were directed by god : but this is no other , than what may be said concerning any body of good and learned men , who use a great deal of pious caution in forming their decisions . therefore great difference is to be made between a plain assuming an infallible authority , and rhetorical hints of their being guided by the holy ghost ; the former does not appear , and the latter shews that such as used those ways of speaking , did not think them infallible ; but they believing that they had made good decisions , did upon that presume that they were guided by the holy ghost . and thus it appears in a great variety of considerations , that we have no reason to believe that there is an infallibility in a general council , and that we do not so much as know what is necessary to make one . and to sum up all that belongs to this head , the decisions of those councils must have an infallible expounder as well , as it is urged , that the books of the scriptures cannot be of use to us , if there is not in the church a living speaking iudge to declare their true sense . now this is rather more necessary with relation to the decrees of councils , which as they are writings , as well as the scriptures , so they being much more voluminous , and more artificially contrived , and couched , need a commentary much more than a few plain and simple writings , which make up the new testament . if then the councils must be expounded , there must be , according to their main reasoning , an infallibility lodged somewere else , to give their sense : and the necessity of this has appeared evidently since the time of the council of trent ; for both upon the article of divine grace , and upon their sacrament of penance , there have been , and still are , great debates among them concerning the meaning of the decrees of that council , both parties pretending that they are of their side . who then shall decide these controversies , and expound those decrees ? this must not be laid over to the next general council , for then the infallibility will be in an abeyance , and lost during that interval . so this inference leads me to the last hypothesis , that the infallibility is in the pope , and in him only . and it must be confessed , that this is the only opinion that is consistent to it self in all its parts : here is a living and speaking iudge , and if he is not infallible , it is plain that they have no infallibility at all among them . and yet his infallibility , as it is a thing of which no man ever dreamt for the first nine or ten ages , so it has such violent presumptions against it , that without very express proof it will not be reasonable to expect that any should believe it . the ignorance of most popes , the secular maxims by which they are governed , the political methods in which they are elected , the forgeries , chiefly of their decretal epistles , by which their authority was principally asserted , and which are now as universally rejected as spurious , as they were once owned to be genuine ; their aspiring to the same authority in temporals , for many ages , which they have gained in spirituals ; their having dissolved the whole authority of the primitive constitutions , and ancient canons of the church , and all that practice of corruption that is in all their courts , by which the whole order of the church is totally reversed : all these are such lawful and violent prejudices against them , that they must needs fortify a man in opposition to any such pretensions , till it is very plainly proved . these characters agree so very ill with infallibility , that it is not easy to believe they can be together : since for above 800 years together the papacy , as it is represented by their own writers , was , perhaps , the worst succession of men that can be found in any history ; and it will seem strange , if god has lodged such wonderful power with such a sort of men , and yet has taken so little care of them , to make them look like the proper subjects of that authority . we do plainly see , that the primitive church , even when they enlarged their papal authority , as to government , did it , what out of a respect to st. peter , and st. paul , who they believed founded that church , and suffered martyrdom in it ; and what , or most chiefly , out of their regard to the dignity of that city , it being the head of the empire , under which they lived ; and this appeared by their giving the same priviledges to constantinople , when it became the imperial city , which was made second to the other , and equal to it , except only in order and rank : but as for the doctrine of the church , tho still the regard to st. peter went far ; yet when liberius subscribed to semiarianism , it was never pretended that his authority had in any thing altered the case , which must have been urged , if he had been believed infallible . the case of honorius does fully discover the sense of the church in the sixth century , concerning their infallibility : he was condemned as a monothelite , by a general council , which was confirmed by several popes , who did by name condemn him . now we are not , a whit concerned in his cause and condemnation , whether it was just or not ; and whether it was upon a due examination or not ; it is enough for us that a general council , as well as several popes in that age , had never dreamt of infallibility ; otherwise they could not have condemned him , or believe him capable of heresy . this might be brought down to many later instances , in which several popes have been charged with heresy ; one shall suffice . they have pretended to an authority from christ , to depose kings , and to transfer their dominions to others : this they have not only done by force and violence , but by many solemn decisions , in which this authority has been claimed as founded on several passages of scripture , not forgetting those , in the beginning , not , in the beginnings , did god create , and the great light that rules the day ; these , with many more , they have urged both from the old and new testament . this they did with the utmost pomp of solemn declarations , and upon this head they filled the world with wars : some few writ against these pretensions , but the popes stood to them , and carried them on in a course of five or six centuries with all possible vigour : and during those ages this doctrine grew to be universally received by the learned and unlearned , by all the universities , all the divines , canonists , and casuists , not one single person daring to oppose so strong a current : so that cardinal perron was in the right , when he affirmed that this was the doctrine universally received in the church for the last six centuries , without contradiction , before calvin's days ; and those few that seemed to write against it , durst only oppose the pope's direct power in temporals as the superior lord , to whom kings were but vassals , but durst not contradict his authority over them in case of heresy . this then being so publick and uncontested a point , as it shakes the authority of oral tradition , and shews how doctrines , even in points in which mens interests did strongly oppose them , could get into the church , though not derived down from the apostles ; so it totally destroys the pope's pretensions to infallibility , in the opinion of all such as think this to be simply unlawful ; and that it subverts the order which god has setled in the world. for there is not any one fact in history that can be less contested , than that the popes have assumed this authority , and that they have vouched divine warrants for it . to this also we may well add another train of difficulties , about the right to chuse this pope ; in whom it is vested ; what number is necessary for a canonical election ; and how far simony voids it ; and who is the competent judge of the simony ; or in the case of different elections , who shall judge which of the two pretending popes was truly chosen . it must also be cleared in what form he is to proceed , when infallibility accompanies his decisions ; whether he may proceed upon his own sense , or with the advice of others , and who these must be ; and what solemnities in the publication are necessary to make him speak ex cathedra . here a great variety of difficulties arise , which ought to be well cleared to us , before we can be bound to acquiesce in so great a point as his infallibility : and we ought to have these things made out by a divine authority ; for if christ has made a special grant of infallibility to the bishops of rome , no forms nor rules invented by men can limit that . these may be rules agreed on as fit to be observed ; but after all , if a pope is infallible , by a commission from jesus christ , he must be believed infallible , tho he should break through all those forms , that men have only invented . it remains then , that we consider those proofs that are brought to confirm this ; since without very good ones , it is extream unreasonable to urge such a point , or to expect that it should be submitted to . here all that was said formerly against proving this matter from scripture , is to be remembred : but waving that in this place , the passages that seem to be formal , for the church in general , are brought to support the papal authority : for if great powers are given to the church , and if it does not appear that they are any where else , then they must be found in him , he being the church-representative . but this is an absurd imagination , unless they can shew us , that god has lodged that representation in that see. as for that of 18. st. matthew 17. for telling the church , and that such as do not hear it , shall be to us as heathens and publicans , it must be confess'd , that these words barely in themselves , and as separated from all that went before , seem to speak out all that they plead for ; but when the occasion of them , and the manner that governs them , is consider'd , nothing is plainer , that our saviour is here speaking only of such quarrellings and differences as may happen to fall out among christians , who are by these words oblig'd to try all amicable ways of setling them : first by private endeavours , then by the interposition of friends , and finally , by the authority of that body or church to which they belong'd ; and such as could not be prevail'd on by those methods , were to be esteem'd no true christians , but to be look'd on as heathens , or as very bad men . they might upon that be excommunicated , and prosecuted afterwards in civil courts : since they had no right any more to the tenderness and charity that ought to be among the members of the church . this exposition has a fair appearance , and looks like being true , to say no more at present , for that is enough , according to what was formerly laid down , since the proofs of such a matter as this is , ought to be full and home : this seems to look more favourable towards the way of the congregational churches , in which the whole assembly of the brotherhood govern all their concerns ; but does not so much as by a hint seem to favour the pretensions , either of popes or councils . that character of the church given by st. paul , that it is the pillar and ground of truth , is a figurative form of speech , upon which it is never safe to build , much less to lay so much weight upon it : it is a description that the iews gave to their synagogues , and is by st. paul appli'd to the church of ephesus ; for it is visible , that it has no relation to the catholick church , it being only an enforcing consideration to oblige timothy to a greater caution in his behaviour there . it has visibly a relation to inscriptions that were made on pillars : but what ever be the strict importance of the phrase , it is clear , that it is but a phrase , and therefore it cannot bear that which is raised upon it . some reflections have been already made on those promises of christ to his apostles , that the spirit should lead them into all truth , which plainly related to the infallible conduct under which they were to be put ; but from these words themselves there is no reason to infer , that the promises were to descend to any after them , they relate to an immediate inspiration ; so if they prove any thing , they prove too much , that the church must still have in it a successive inspiration . it is urg'd , that a parity of reason leads us to conclude , that this promise was still to continue , tho not in the same manner , in the church : but all such arguments are only conjectural inferences , and are at best but probabilities ; so that there is no arguing from them , and therefore this can signify nothing . those words of our saviour's , with which st. matthew concludes his gospel , lo i am with you always , even to the end of the world , infer no infallibility , but import only a promise of assistance and protection , which was a necessary encouragement to the apostles , who were sent out upon so hard and laborious , as well as dangerous commission . in both testaments , by god's being with any , by his walking with them , his being in the midst of them , his never leaving them , nor forsaking them , no more is meant , but that he watches over them ; that he directs , assists and protects them ; and there being a vast difference between all this and infallibility , it can prove noting of that kind . so that in conclusion , the whole matter must turn upon the words of christ to st. peter ; for these do not relate to the church in general , but seem to belong particularly to him : yet there is not so much as a hint given to lead us to apply them to his successors ; nor does he give any himself when he was writing his second epistle , not long before his death , since he mentions a revelation that he had of its being near him ; yet he does not in those last warnings against the corrupters of this holy religion , give so much as a remote intimation of any authority that he was to leave behind him for the government of the church , and preserving it pure both from error and immorality . nor were these words of christ's so much as pretended for many ages , to import any authority or infallibility lodg'd with st. peter's successors . i do not now question his being at rome , tho that matter is really so doubtful , that even there , we are far from any degree so much as of human certainty . but to go on with those words of our saviour's to st. peter , there is one great presumption that lies against any pecular authority given to him by them , since we see not the least appearance ; either in the acts of the apostles , or epistles , of any peculiar appeals or references made to him : on the contrary , he seems to be call'd to an account for his going to cornelius , and baptizing the gentiles ; he only delivers his opinion as one person in the council of ierusalem , but st. iames gives the definitive sentence . st. paul never makes any appeal to him , in the contests of which he writes ; he settles matters , and makes decisions , without ever having recourse to his authority . he seems on the contrary to avoid it , and when probably some of the judaisers among the galatians were appealing to him , or at least to some practices of his , st. paul shews how he had fail'd in those matters : for tho the apostles were so govern'd by divine inspiration , that they could not err nor be mistaken in points of doctrine ; yet as to their actions , they were left to the freedom of their own wills , and so humane frailty might in some instances have prevail'd over them . it is evident from that epistle , that st. paul own'd no dependance upon him , nor did he submit in any sort to him , as having any degrees in his commission or authority superiour to his own . these are all such pregnant intimations , as make it more reasonable to give such a sence to those words , as will import no special authority given to st. peter , since it does not appear , that either st. peter or the apostles themselves understood them so : for since they persist afterwards to have their disputes , which of them was the greatest , it is plain , they did not understand this to be the importance of our saviour's words ; and it is as plain , that no part of the scripture-history makes for this , but very much against it . now as to the words themselves , they begin with an allusion to his name , and phrases built upon such allusions , are seldom to be strictly and grammatically understood . by , vpon this rock will i build my church , many of the fathers have understood the person of christ ; others , which amounts to the same thing , faith in him , or the confession of that faith ; for strictly speaking , the church , can only be said to be founded upon christ and his doctrine . in a secondary sense , it may indeed be said to be founded on the apostles , and upon st. peter as the first in order , as well as the forwardest among them : and since the apostles are all reckon'd foundations , tho this should be allow'd to be the meaning of these words , which yet is a sense in which they were not taken for many ages , it will import nothing peculiar to st. peter . what follows , of the gates of hell 's not being able to prevail against it , may either be understood according to the greek phrase , death , which is often thus represented as the entrance to the grave , which is the signification of the word rendered hell ; and then the meaning is , that the church which christ was to found , was never to come to a period , and to die , as the iewish religion was then to do : or by a phrase common among the iews , who understand by gates , the wisdom and strength of a place , since their court and councils were held near their gates , these words may signify , that all the powers of darkness , with all their force and spite , should not be able to bear down or destroy this church ; but this does not bar any errors or corruptions from creeping into any part of it : for the word rendred prevail , properly signifies an entire victory , by which it should be conquered and extirpated . as for the keys of the kingdom of heaven , that christ promised to give to him , it must again be consider'd , that these words are figurative ; so that it is never safe to argue from them , since figures are capable of larger and narrower significations . no man will carry them so far , as to think that the power of giving or denying eternal life , is hereby put in st. peter ; for that is singly in the mediator's hands . this shews how difficult it is to know how much is to be drawn from a figure . by kingdom of heaven , through the whole gospels , with very few or no exceptions , we find that the dispensation of the messias is to be understood ; this appears evident from the first words with which both st. iohn baptist , and our saviour begun their preaching , repent , for the kingdom of heaven is at hand : and this is the sense in which it is taken in all those parables to which our saviour compares the kingdom of heaven ; and in those words , the kingdom of heaven is among you , and it cometh not with observation , or the like . this being laid down , as that which will soon appear to every one that shall attentively read the four gospels ; then by the keys of the dispensation of the messias , the most natural and least forc'd signification , and that which agrees best with those words of the same figure , he that hath the key of the house of david ; he that openeth and no man shutteth ; and that shutteth and no man openeth : and also with the phrase of the key of knowledge , by which the lawyers were described ; for they had a key with writing tables given them as the badge of their profession , which naturally imported that they were to open the door for others entring into the knowledge of the law : with which our saviour reproach'd them , that they entred not in themselves , and hinder'd those that were entring . from all these hints , i say , we may gather , that according to the scripture-phrase , by the keys of the kingdom of heaven , is meant , that st. peter was first to open the dispensation of the gospel ; which he did in the first preaching of it to the iews , after the wonderful pentecost : and this was yet more eminently perform'd by him , when he first open'd the door to the gentiles : to which the words of the kingdom of heaven seem to have a more particular respect . this dispensation was committed to him , and executed by him , and seems to be claim'd by him , as his peculiar priviledge in the council at ierusalem ; so we may safely conclude , that this is the natural meaning of these words , and is all that was to be imported by them ; and those who carry them further ▪ must use several distinctions , lest they give st. peter that which belongs only to our saviour himself . what follows concerning the binding and loosing in heaven , whatsoever he should bind or loose on earth , is no special priviledge of st. peter's , since we find the same words said by our saviour to all his apostles ; so that this was given in common to all the apostles . according to the sense now given of the kingdom of heaven , these words will be easily understood , which are otherwise very dark : but they are full of figures , and so are not to be too far stretch'd . by binding and loosing , we find the rabbins do commonly understand the affirming or denying the obligation of any precept that was in dispute . this then being a common form of speech among the iews , a genuine paraphrase of these words is , that christ committed to the apostles the dispensation of his doctrine to the world ; in which they should be authoris'd to dissolve the obligation of the mosaical laws , and to confirm such parts of them as were moral , and perpetually binding ; which the apostles should do , with such visible characters of a divine authority , empowering and conducting them in it , that it should be very evident , that what they did on earth was ratified in heaven . these words thus understood , carry in them a plain sense , which agrees well with the whole design of the gospel ; but whatsoever may be their sense , it is plain , that there was nothing here peculiarly given to st. peter . as for our saviour's praying for st. peter , that his faith might not fail , and his restoring him to his apostolate by a threefold charge , feed my sheep or lambs ; it has such a visible relation to his fall , and threefold denial , that it is not worth the while to enlarge on ; or to shew , that it is capable of no other signification , and cannot be carried further . and thus i have gone through all that is brought from the scriptures , for asserting the infallibility of the church , and in particular of the pope's ; and have i hope fully shew'd , that they cannot bear that sense , but that they must genuinely bear a plainly different sense , which does no way differ from our doctrine . it was necessary to clear all this ; for tho , as was before made out , it is no proper way for them to resolve their faith by passages out of scripture ; yet these are very good objections to us , who upon other reasons do submit to their authority . there remains but one thing now to be clear'd , which is this ; if the church is not infallible , it does not easily appear what certainty we can have concerning the scriptures , since we believe them upon the testimony of the church ; and we have no other knowledge concerning them , but what has been handed down to us by tradition : if therefore this is fallible , we may be deceiv'd in our persuasion even concerning them . but here a great difference is to be made , between the carrying down a book to us , and the oral delivering of a doctrine ; it being almost as hard to suppose how the one could sail , as how the other should not fail . the books being in many hands , spread over the whole churches , and read in all their assemblies , makes this to be a very different thing , from discourses that are in the air , and to which every man that reports them , is apt to give his own cue . a great difference is also to be made between the testimony of a witness , and the authority of a judge . if in any age of the church , councils had examin'd controverted writings , and had upon that past sentence , this had been in deed a judging the matter , but no such thing ever was . the codex of the scriptures was setled some ages before any provincial council gave out a catalogue of the books which they held as canonical : for no ancient general council ever did it ; and tho the canonical epistles , of which there not being such a certain standard , they not being addrest to any particular body that had preserv'd the originals , were not so early nor so universally receiv'd as the others were , yet the matter was setled without any authoritative judgment , only by examining originals , and such other methods by which all things of that nature can only be made out . but this matter having been so fully consider'd and stated in another discourse , i shall dwell no longer on it in this . as for the authorities which are brought from some of the ancients , in favour of the authority of the church , and of tradition ; it is to be considered , that though the word tradition , as it is now used in books of controversy , imports a sense opposite to that which is written in the scripture , yet tradition is of its own signification , a general word , that imports every thing which is delivered : and in this sense the whole christian religion , as well as the books in which it is contained , was naturally called the tradition of the apostles : so that a great many things said by ancients to magnify the tradition of the apostles , and by way of appeal to it , have no relation to this matter . besides , when men were so near the apostolical age , that they could name the persons from whom they had such or such hints , who had received them from the apostles , or from apostolical men , tradition was of another sort of authority , and might have been much more safely appealed to , than at the distance of so many ages : therefore if any thing is brought either from irenaeus or tertullian , that sounds this way , here is a plain difference to be observed between their age and ours , which does totally diversify it . but to convince the world how early tradition might either vary or misrepresent matters , let the tradition not only in , but before st. irenaeus's time , concerning the observation of easter , be considered , which goes up as high as st. polycarps's time . we find , that as the several churches adhered to the practices of those apostles that founded them , so they had quite forgot the grounds on which it seems these various observations were founded : since though it is very probable , that those who kept easter on the iewish day , did it , that by their condescendence to the iews in that matter , they might gain upon them , and soften their prejudices against christianity ; yet it does not appear that their successors thought of that at all , for they vouched their custome , and resolved to adhere to it ; nor is there any thing mentioned on either side , that give us the account of those early , but different observations . if then tradition failed so near its fountain , we may easily judge what account we ought to make of it at so great a distance . many things are brought with great pomp out of st. austin's writings , magnifying the authority of the church , in terms , which after all the allowances that are to be made for his diffuse and african eloquence , can hardly be justified : yet when it is considered , that he writ against the donatists , who had broke the vnity of the church upon the pretence of a matter of fact , concerning the ordainers of cecilian , which had been , as to the point of fact , often judged against them : and yet as they had distracted the whole african churches , so they were men of fierce and implacable tempers , that broke out daily into acts of great fury and violence , and had set up a principle that must for ever break the peace and union of the church ; which was , that the vertue of all the publick acts of worship , of sacraments and ordinances depended upon the personal worth of him that officiated ; so that his errors or vices did make void all that past through his hands . now when so warm a man as st. austin had so bad a principle , and so ill a disposition of mind in view , it is no wonder if he brought out all that he could think on upon the subject ; so no wonder if he raises the authority and the priviledges of the church to a vast height : yet after all , these were not his setled thoughts ; for he goes off from them , whensoever he has an eye on his disputes against the pelagians ; for the system which he had framed in those points , could not bear with any other notion of the church , but that of the persons predestinated , to whom all the promises belonged . and thus whatever he himself asserts in his zeal against the donatists , comes to be thrown down , when the pelagians are in his view ; so we see from hence how much deference is due to his authority in this point . the last head relating to this whole matter , is to explain in what the authority of the church does consist ; what it is both in matters of faith and discipline . as to matters of faith , it is certain , that every body of men is bound to study to maintain its own order and quiet , and must be authoris'd to preserve it ; otherwise it cannot long continue to be one body . this binds the body of christians yet much more , who are strictly charged to love one another , to worship god with one heart and mouth , to be of the same mind and judgment , to assemble themselves together , and to withdraw from all such as cause divisions , or corrupt the great trust of the faith committed to their keeping . it must be therefore a great part of the duty of those that are bound to feed the flock , to observe when any begin to broach new opinions , that they may confirm the weak , and stop the mouths of gainsayers : which as the apostles themselves did during their own lives ; so by the charges that they gave to the churches in their epistles , and more fully by those given to timothy and titus , it appears that a main part of their care and authority was to be employ'd that way . when therefore any new doctrines are started , or when there arise disputes about any part of religion , the pastors of the church ought to consider , whether or not it is in a matter of any great consequence , in which the faith or lives of men may be concerned ? if the point is not of a great importance , it is a piece of wisdom to connive at lesser matters , and to leave men to a just freedom in things where that freedom is not like to do hurt ; only even there , care is to be taken to keep men in temper , that they become not too keen in the management of their opinions ; and that they neither disturb the peace of the church , nor state , upon that account . if the matters appear to be great , either in themselves , or in the consequences that are like to follow upon them , then the pastors of the church ought to consider them with an equal and impartial mind ; they ought to here parties fully , and weigh their arguments carefully ; they ought to examine the sense of the scriptures , and of the best times of the church , upon those heads , and finally to give sentence : in which two things are to be considered ; the one is , that great regard is due to a decision made by a body of men , who seem to have acted without prejudice or interest . for i confess it will be very hard to maintain such a respect for a company , in which matters are carried with so much artifice and intrigue , as even cardinal palavicini represents in the management of the council of trent , where bishops were caressed or threatned , well paid , or ill used , as they gave their voices : such a proceeding as this will rather inflame , than allay the opposition ; but a fair and equitable , a just and calm way of examining matters of dispute , will naturally beget a respect , even in such as cannot yield a submission to their decrees . after all , it must be confessed , that no man can be bound to a blind submission , unless we suppose an infallibility to be in the church ; yet private men owe to publick decisions , when decently made , a due respect ; they ought to distrust their own judgments , and examine the matter more accurately : but if they are still convinc'd that the decision is wrong , they are bound to persist in their own thoughts , only they ought to oppose modestly ; to consider well the importance of order and peace , and whether their opinion , even suppose it true , is worth the noise that may be made about it , or the disorders that may follow upon it . after all , if they are still convinced that their opinions are true , and that they relate to the indispensible duties of religion , or the necessary articles of christianity , they must go on , as they will answer it to god , upon the sincerity of their hearts , and the fulness of their convictions : so that the definitions of the church may have very good effects , even when it is not pretended that they are infallible . another thing to be consider'd in those decisions is , that though they are not infallible , yet they may have authority , in this respect , that they are the established doctrine of such a body of christians , who will have no other to be taught among them , and will admit none to be of their body , or at least to be a teacher among them , who is not of the same mind . in this , it is certain , great tenderness and prudence is to be used , and the natural liberty of mankind is not to be too much limited : but yet as any man may fix and declare his own opinion ; so certainly by a much greater parity of reason , any society or body of men may declare their opinions , and so far fix them , as to exclude all other doctrines , and the favourers of them , from being of their body , or from bearing any office in it : so that though such decisions do not enter into mens consciences , nor bind them further than as they are convinced by the reasons and authorities upon which they are founded ; yet they may have a vast influence on the order and peace of churches and states . as to rituals , it is certain that there are many little circumstances and decencies that belong to the worship of god , the order of religious assemblies , and their administrations ; and that in these , the pastors of a church , by the natural right that all societies have to keep themselves in order , must have a power to determine all things of this nature . this becomes yet clearer in the christian societies , from the rules that the apostles gave to the churches , to do all things in order , and for the ends of edification and peace . there is not one of the rules laid down in scripture , concerning the sacraments , or the officers of the church , to which many circumstances do not belong ; now either these must be all left to every man's liberty , which must needs create a jarring disagreement , in the several parts of this body , that would both breed confusion , and look very ridiculous and absurd ; or there must be an authority in the pastors of the church to meet together , and to settle these by mutual consent . all the greater bodies of those who divide from our constitutions , have some rituals of their own ; so the dispute in this , must only be concerning the degrees and extent of this power : for if any authority is allowed , it will not be easy to fix any other bounds to it , but this , that it must not invade the divine authority , nor do any thing beyond the rules and limits set in the scriptures ; for if there is the least degree of authority in the church , the grounds upon which it is founded , must carry it to every thing that cannot be proved to be unlawful . bare unfitness , though it ought to be a consideration of great weight when such things are deliberated about ; yet when they are once concluded , can be no reason for disobeying them , since the fitness of order , and the decency of unity and obedience , is certainly of much more value , than any special unfitness that can be supposed to be in any particular instance . so that one of these two must be admitted , either that the pastors of the church have no sort of authority , even in the smallest circumstances , but are limited by the rules of the scripture , and can only execute them strictly , and not go beyond them in a title ; or this authority must go to every thing that is lawful . on that i will dwell no longer here , the fuller discussion of this matter belonging to another discourse , it is a natural consequence of the authority given to the pastors of the church , that they having declared and fixed their doctrine , and having setled rules for their rituals , may excommunicate such as either do not live according to the rules of their religion , which are a main part of their doctrine , or do not obey the constitutions of their society . excommunication , in the strictness of things , is only the churches refusing to receive a person into her communion ; now as every private man is the master of his own actions , it is clear that every body of men must also be the masters of theirs : and thus , though excommunication in some respects is declaratory , it being a solemn denunciation of the judgments of god , according to the tenor of the gospel , against persons who live in an open violation of some one or more of its laws ; so it is also an authoritative act , by which a church refuses to communicate with such a person . in this , it is true , churches ought to make the terms of communion with them as large and extensive as may consist with the rules of religion , and of order ; but after all , they having a power over themselves , and their own actions , must be supposed to be likewise cloathed with a power to communicate with other persons , or not to do it , as they shall see cause ; in which , great difference is to be made between this power in it self , and the use and management of it : for any abuses , whether true , or only pretended , though they may well be urged to procure a proper reformation of them , yet cannot be alledged against the power it self , which is both just and necessary . it is not so very clear to state the subordination in which the church is to be put under the civil power , and how far all acts of church power are subject to the laws and policies of those states to which the several churches do belong . it is certain , that the magistrate's being a christian or not , does not at all alter the case , that has only a relation to his own salvation ; for his authority is the same , whatever his belief may be in matters of religion . his design to protect or to destroy religion , alters the case more sensibly ; for the regards to that protection , and to the peace and order that follow upon it , together with the breaches and disorders that might follow upon an ill understanding between church and state , are matters of such consequence , that it is not only meer prudence , which may give perhaps too strong a bias to carnal fears and policies ; but the rules of religion , which oblige the church to study to preserve that order and protection , which is one of the chief blessings of the society , and a main instrument of doing much good . great difference is to be made between an authority that acts with a visible design to destroy religion , and another that intends to protect it , but that errs in its conduct , and does often restrain the rules of order , and impose hard and uneasy things : certainly in the latter much is to be born with , that may be otherwise uneasy , because the main is stil safe ; and private slips , when endured and submitted to , can never be compared to those publick disorders , that a rigid maintaining of that which is perhaps in it self good , must occasion . but when the design is plain , and that the conduct of the civil powers goes against the truth of religion , either in whole , or in any main article of it , then the body of the christians of that state ought to fortify themselves , by maintaining their order , and their other rules , in so far as they are necessary to their preservation . upon the whole matter , it does not appear that the church has any authority to act in opposition to the state , but meerly in those things in which the religion that she professes is plain and positive ; so that the question comes to be really this , whether is it better to obey god , than man ? there the rule is clear , and the decision is soon made : so when the church acts meerly in obedience to rules and laws laid down in scripture , such as , in declaring the doctrine , in administring the sacraments , and maintaining the setled officers of the church , she is upon a sure bottom , and must cast her self upon the providence of god , whatever may happen , and still obey god ; but in all things that have arisen out of ancient customs and canons , in every thing where she has not a law of god to support her , i do not see any power she has to act in opposition to law , and to the supreme civil authority . in this the constant practice of the iews is no small argument ; whos 's sanhedrin , that was a civil court , and the head of their state , did give rules and orders , which their priests were bound to obey , when not contrary to the law of god. we are sure this was the rule in our saviour's time ; and it was never censured nor reproved by him , nor by the apostles . the argument is also strong , that is drawn from the constant practice of the church , from the time that she first had the protection of the civil authority , till the times of the papal domination , in which we find , the emperours all along making laws concerning all the administrations of the church : we find them receiving appeals in all church matters , which they appointed such bishops as hapned to be about their courts , to examine : this was like our court of delegates ; for the bishops , who judged those matters , did not act according to canon , or by the ecclesiastical authority , which had put the church in a stated line of subordination , according to the division of the provinces of the empire : they acted only by an imperial authority ; so that though they were bishops , they acted by the emperor's commission . such authorities as these , drawn from the practices of the iewish and the primitive church , are at least strong inducements to believe this to be true . but the argument that seems to determine it , is , that men cannot be obliged to obey two different authorities , that may happen to contradict one another ; this were a strange distraction in mens thoughts and consciences , and therefore it cannot be supposed that god has put them under such a divided authority ; for all temporals will easily be fetched within an in ordine ad spiritualia . since then every soul is bound under the hazard of damnation to obey the supreme powers , we must be bound to obey their laws in every thing that is not contrary to the law of god ; which seems to be the only limitation that this can admit of . that settles this whole matter , which otherwise must be ravelled out into vast intricacies ; and yet it must be supposed for certain , that the rule for mens obedience must be distinct and fixed . to conclude this whole matter ; the best and surest way for preserving the order and authority of the church , as well as its peace and prosperity , is for the clergy to live and labour so , to be so humble and modest , so self-denied and heavenly-minded , that from thence the laity may be brought to see , that whatsoever power they have , will be employed for the publick good of the whole . this will make them to be less jealous , and more submissive ; and this will secure to them , most commonly , the protection and encouragement which they may expect from the civil powers ; who will be apt to have regard to their clergy , according to the esteem which they observe their other subjects have for them . discourse iv. concerning the obligations to continue in the communion of the church . there is nothing that concerns the peace and order of churches , and indeed the quiet and good government of mankind more , than rightly to understand our obligations to continue in the communion of that church in which we were born , or which is the main body of that society of christians among whom we live . the extreams in this matter are dangerous on both hands . a lazy compliance with every thing that is uppermost , because of the law and advantages that may be on its side , and an implicite believing and receiving of every thing that happens to be proposed to us , does on the one hand depress our faculties , render us so easy to every form in religion , that we become at last indifferent to all , and concerned in none ; it makes way for tyranny in those that govern , and sinks those that are governed into a sottish stupidity . on the other hand , a wanton cavilling at every thing , thebreaking of an established order , the making divisions , and the drawing of parties , the quarrelling about nicer points of speculation , or some lesser matters in rituals , do occasion much passion and animosity , they take men much off from the great ends of religion , they divide christians from one another , and sharpen them against one another ; all which are evils of so high a nature in themselves , and in their consequences , that it will be of great advantage to find so true a mean in this matter , that in it we may avoid the mischiefs of both extreams . the foundation then to be laid here , is first , to consider the natural obligation that all men , who are united by any common bond , come under to maintain a cordial affection , and a mutual good understanding among themselves ; both as it is an instrument to preserve and strengthen their body , and as it makes such a body of men easy and happy . but this , that is a consideration common to all joint bodies of men , becomes much stronger in the christian religion ; one of its main designs being to knit mens hearts to one another , by a tenderness of brotherly kindness and charity , our saviour having made this the distinction , by which all the world might know who were his disciples , and who were not so . and all his apostles , have in every one of their epistles , not excepting the shortest , prest this in such a variety of copious and most earnest directions , that whosoever reads the new testament carefully , must see that this is enlarged on beyond all the other duties of our religion , and prest in the most comprehensive words , and with the most enforcing considerations possible , the chief of all being the love which our saviour himself bare to us ; in imitation of which , he has required us to love one another , to love enemies , to pass by , and to forgive injuries , doing good for evil ; to relieve the necessitous , and have bowels of compassion for all men . this is a main part of the glory , as well as of the duties of our religon . to advance this , and to endear us to one another , we are obliged to pray with , and for one another , we are bound to assemble our selves together , that by our seeing of one another , and meeting in the same acts and duties of religion , our love and union may become stronger , and more firmly cemented . sacraments are sacred rites , instituted not only to maintain our devotion towards god , as acts of homage and solemn vows made to him , but likewise as bonds to knit us together , as well as to unite us to our head : and it is no small confirmation of all this , that our saviour in his last and longest prayer to the father , when he was interceding for his church , has repeated this prayer so often , no less than five times , in no very long prayer , that they might be one , and be kept and made perfect in one ; and the unity prayed for is so sublime , that it is compared to that unconceivable unity or union that was between the father and the son ; and by this the world was to be convinced of the truth of his religion , that the world might believe that the father had sent him . more needs not be said upon this head to make it evident , that it is of the greatest importance to the christian religion , to maintain an entire union among its members ; and that the chief mean of doing this , is their uniting themselves in the same acts of worship . now the only question that will remain , will be , how far must this go ? and the only answer that can be made to it , is , that it must go , till the body , in which we happen to be engaged , imposes unlawful terms of communion on its members : in that case we must remember , that it is better to obey god than man ; and that we must seek peace and truth ; since an union on unlawful terms is a combination against god and his truth , and is no piece of christian charity . this will be agreed to on all hands in the general . so i will go next to examine the pretences for disjointing this union among our selves , and see whether the main body among us , i mean our church , has imposed unlawful terms of communion on her members ; for if that is true , we by so doing have broke this union : or whether any who have separated from us , have not done it upon less binding considerations , for then they have broken the union . this i will manage with all possible fairness , and without the least reflection on persons and parties . i will state their grounds , and put their arguments , with the utmost force that i can apprehend belongs to them ; and when i have weighed them , i will leave the whole matter to an impartial consideration . the first point , in which every man must fix his thoughts , is , that it is not free to him to chuse to which body he will join himself , as it is free to him to chuse in which parish he will settle himself ; for since all parishes make but one communion and church , the one cannot be compared to the other : and if all that was said before , is true , then certainly it is not lawful for any man to break the union of the body , unless he is persuaded that it cannot be maintained but upon unlawful terms . therefore except a man is under this persuasion , he sins if he departs from the union of the body . but since conscience is a word that may be used in the following part of this discourse , its true notion ought to be well setled ; which is , according to the natural signification of the word , in all languages , an inward persuasion , founded upon some reason , apprehended to be true , concerning the lawfulness or unlawfulness of a thing . by this it will appear , that a bare aversion or dislike to a thing , without any reason on which that dislike is grounded , cannot be called conscience ; since things with which we are not acquainted , or that are uncouth to us , which we have often heard spoken against , are disliked by us , through a habit or prejudice conceived against them : but unless this is founded upon some reason , that appears to us true , drawn either from the nature of things , or from the scriptures , it is not conscience . i do not say , that every man under these convictions must be able to maintain those his reasons to others , to be just and good ; for then a better arguer , who can silence him , should be able to alter his conscience : but though he cannot answer objections , yet as long as his persuasion appears to be well grounded to himself , such a man is still under the bonds of his conscience . i am not now to examine how far an erring conscience obliges , or at least excuses , it is enough to have stated in general the true notion of conscience , by which every man that does not intend to deceive himself , may certainly know , whether he is really under the persuasions of conscience , or if he is only guided by humour , conceit , or the power of education and prejudice . the main foundation out of which most of the objections against some of the terms of our communion are rais'd , is this , that the church is only empower'd to execute those rules and orders that are set christians in the scriptures ; that the pretending to add to these , is to accuse the scripture as defective ; that all additions to those rules set us in scripture , are superstitious usages ; that they impose a yoke upon us , and so deprive us of our christian liberty ; that if some rites may be added , others upon the like reasons may be also added to these , and so on without bounds , as in fact it appears ; that when the church went once off from the first simplicity , in which the apostles deliver'd the christian religion to the world , and that new rites were invented to beautify the worship , these additions did at last swell up to that intolerable height in which they are now in the church of rome . in religious matters , it is not enough , according to st. paul's rule , that a thing is lawful , it must also be expedient : but for that pretended expediency which is alledged for some rites , that they are expressive and significant , it is rather an argument against them ; for a significant ceremony is of the nature of a sacrament , the common definition of which , that it is a visible sign of an invisible grace agreeing to it ; and certainly the appointing sacraments is above the power of the church , and can belong only to iesus christ , who is its head and founder . but all this is in appearance the stronger , if rites so enjoin'd have been abus'd to idolatry , and are parts of an idolatrous worship : to retain these , is to conform our selves to it , tho the scriptures command us to come out from among all such , and not to be conformable to them . hezeki● broke the brazen serpent , tho a memorial of a signal miracle , in which it had been in some sort an instrument , yet when even that was abus'd to idolatry , a good king broke it to pieces . this will hold stronger against things that are but of human institution , that they ought to be taken away , how innocent soever they may be in themselves , after they are grosly abus'd . to keep up the use of such things , is to scandalize and offend the weaker christians , tho st. paul lays great weight upon this , and charges all christians not to lay a stumbling-block in one anothers way ; he calls the doing otherwise , the destroying a weak brother ; and in conclusion , since st. paul said , whatsoever is not of faith , is sin , these rites therefore not being warranted from scripture , cannot be of faith , the object of which is a divine revelation ; they must therefore be sinful . and thus i have set down all the branches of the plea against ceremonies , with as much advantage as i can imagine belongs to them . i go therefore in the next place to take it to pieces , and to examine the strength of the whole , and of every part of this reasoning , that , as must be acknowledg'd , wants not fair and specious colours . the main stress lies upon this , whether the church in her rituals is so limited to the scriptures , that she has no power to add any thing to what is prescribed in them ? great difference is to be made between matters of doctrine , rules of life , foederal acts , together with the other acts of worship which are parts of the new covenant , or conditions of it ; and some ritual appointments , such as the circumstances of those instituted acts , the forms for the solemn acts of worship , together with some other institutions which are helps to devotion , and do fix or raise the attention . for the former sort , it is confess'd , that christ and his apostles having deliver'd this religion to the world , it must continue in the same state in which they setled it , without additions or variations : but since all instituted actions must be determined by the circumstances of persons , places , times , words and postures , these must be all manag'd with such deceency and beauty , as may carry on the order and edification of the church ; and since some actions seem to have a very natural tendency to give good impressions , and to raise a seriousness and awe for divine performances , these may be also appointed by those who are to feed , teach and guide their people . we see the iews , tho their religion seems to have in it a sufficient share of rituals , did add a great many ceremonies to those which moses gave them . they had in their pascal-supper a thick sawce of dates , almonds and figs , pounded together , and wrought up into the form of clay , to remember them of the clay of which their fathers had made bricks in the land of aegypt ; and yet our saviour observ'd this paschal-supper with the same addition : for this was probably the sawce into which iudas dipt the sop. they had likewise a form of initiating proselytes into their religion by baptism , not mention'd in the old testament ; and after this paschal-supper , the table was spread a second time , and nothing but bread and wine was set on it : yet tho these two last mention'd were rites added by them to the divine institution , our saviour was so far from condemning them for those additions , that he took these , and hallow'd them to be the two foederal rites of his own religion : nor does he so much blame the pharisees for the observation of those rites which tradition had handed down to them , as because they set that value on them , as to make the laws of god of no effect upon their account , when those voluntary assum'd ceremonies were preferr'd by them to the moral law it self ; so that the over-valuing of rituals , and the imagining that by them compensation can be made to god for the weghtier matters of the law , faith , justice , and the love of god , is indeed severely reprimanded by our saviour ; but the bare observance of them is no where censur'd by him . on the contrary , the whole service of the synagogues was only a human institution , no print of any divine precept appearing for it in the whole old testament ; yet our saviour came to their synagogues , and bore a share in the acts of worship that were perform'd there . a feast was instituted by the maccabees , in commemoration of their having purg'd the temple from idolatry , which was observ'd by our saviour ; and the whole new testament is full of allusions to some forms and rites which were their practised by the iews in their worship , tho no where instituted in the old testament . there are also some precepts given in the new testament about ritual matters , which are now taken away only by disuse ; that is , by the authority of the church that has discontinu'd the practice of them : such is the decree that the apostles with the rest at ierusalem made against the eating of meats strangled , or offered to idols , or of blood ; which as they are join'd with fornication , so the prohibition of them is reckon'd among necessary things ; yet these are now no more consider'd , as forbidden , that prohibition being lookt on either as a compliance with the iews , in those precepts which they believe were given to the sons of noah ; or as a direction to keep the christians at a due distance from all compliances with the gentiles in their idolatrous practises . and now that all regards to the iews have ceased with god's rejecting them from being his people , at the destruction of ierusalem , and all danger of coming too near the practices of the gentiles , is likewise at an end , we living no more among heathenish idolaters ; the nature of the things prohibited by that decree , not being evil in themselves , when the ground of the prohibition ceases , all men reckon that the prohibition must be at an end . here then the authority and practice of the church seems to be strong , even in bar to an apostolical decree ; and none of those bodies that are offended at our rituals , have revived this : so at least this argument is of force against those who do it not ; for certainly a greater degree of authority is necessary to take away a practice that has the face of a plain commandment in scripture enjoining it , than for adding such rites as are recommended by new emergencies . to this may be added the practice and rules given by the apostles concerning deaconesses : phoebe and others are mention'd that serv'd in that function . st. paul also in the rules that he gives concerning the age , the qualifications and the functions of the widows , seems plainly to mean them ; and we do certainly know , that they were in the first ages of christianity , and were imploy'd in the instruction , and about the baptism of such women as were converted to the faith. but when afterwards some scandals rose upon them , as the council of nice prohibited the clergy to keep any women that were not very nearly related to them , in their houses ; so in the fifth century , upon some publick scandals given by them , we find , that as they were put down in the western church by several provincial synods , so they insensibly wore out of the greek church ; and yet none in our days have endeavour'd to revive this institution . the kiss of peace was likewise us'd in the apostles times , and is mention'd in their epistles ; yet that rite being perhaps made use of by prophane scoffers , to represent the assemblies of the christians as too licentious , for the black and unjust imputations cast on their meetings seem to have no other foundation but this , it wore out of practice ; and i do not hear that any in our days have endeavour'd to bring it again in use . we see likewise , that they had love-feasts before the eucharist , which was taken from the iews ; and tho st. paul complains of some abuses in this practice , he does not condemn it , nor order it to be let fall ; yet it wore out , and is not now offer'd to be reviv'd by any among us . thus we see , that as to matters that are expresly mention'd in scripture , with warrants that seem to impose them as standing rules upon succeeding ages , the abuses or unfitness which afterwards appear'd in them , were thought sufficient reasons for departing from them . to these instances another may be added , that must needs press all that differ from us , one body only excepted , very much . we know that the first ritual of baptism , was by going into the waters , and being laid as dead backwards all-along in them ; and then the persons baptized were rais'd up again , and so they came out of them . this is not only mention'd by st. paul , but in two different places he gives a mystical signification of this rite ; that it signified our being buried with christ in baptism , and our being raised up with him to a new life ; so that the phrases of rising with christ , and so putting on christ , as oft as they occur , do plainly relate to this : and yet partly out of modesty , partly in regard to the tenderness of infants , and the coldness of these climates , since such a manner might endanger their lives , and we know that god loves mercy better than sacrifice , this form of baptizing is as little used by those who separate from us , as by our selves . if we consider only the words of the scripture , without regarding the subsequent practice of the church , we see reason enough to imagine , that the washing of feet should be kept up in the church . we have our saviour's practice for it , and words that seem to import an obligation on us to wash one anothers feet , together with the moral use and signification of it , that it ought to teach us humility . from all these things this inference seems just , that according to the practices of those who divide from us , the church must be suppos'd to have an authority to adjust the forms of our religion , in those parts of them that are meerly ritual , to the taste , to the exigencies and conveniencies of the several ages and climates . i say in things that are meerly ritual ; for i do not think that these instances can justify a church that should alter any main part of a foederal rite instituted by christ , such as the giving the chalice in the sacrament ; since this institution is deliver'd with so particular a solemnity , and in express words is appointed to be continu'd till christ's second coming ; and the cup is given as a seal of the new covenant in his blood , for the remission of sins ; which therefore all are requir'd to drink . we are to consider , that in matters that are meerly ritual , unless we suppose that charms are ti'd to particular rites , there could be no other design in them , but to secure some good purpose , or to keep off some bad practice by those outworks : if then the state of mankind does so alter , that what is good in one age , is liable to abuse , mistake or superstition in another ; there must be suppos'd to be a power in the pastors of the church , to alter or add as they see real occasions or good warrants for it . outward appearances work much on mankind ; things that look light , must dissipate men's thoughts , as much as graver methods do recollect them . dancing in the praises of god , would look very wild now ; but in other ages it had a better effect . since therefore the christian religion was to last to the end of the world , and to be spread to very different climates ; and since there is no special rubrick of forms digested in it ; since there is also no limitation put upon the church in this point , but rules are given that sound very much to the contrary , of doing all things that tend to order , edification and peace ; this great prejudice seems to be fully taken off and answer'd . nor do such institutions lead to superstition , but rather to the contrary . superstition , in its strict notion is a baseness of mind , that makes us fear without cause , and over-value things too much ; imagining that there is more in them than really there is . if things that are ritual were unalterable , there might be from thence more occasion given to superstition , according to the conceit of the iews , who thinking that their rites were unalterable , came to fancy from thence , that there was a real value in them , which upon their own account render'd men the more acceptable to god : superstition is more effectually beat down by the opinion of the alterableness of all external forms , according to the different exigencies of times and places ; since this shews , that rites are only matters of order and decency , which have no real value in them , because they are alterable . if any grow superstitious in the observance of them , this is an abuse to which all things , even the most sacred , the sacraments themselves , are liable . it can as little be said , that these rules in ritual matters are impositions on our christian liberty ; they are rather the exercise of a main part of it , which is our not being tied up so strictly by a law of commandments , as the iews were . the notion of liberty , as it is stated by st. paul , is the exemption under which christians were brought from the precepts of the mosaical law : for those who asserted the standing obligations of that law , were bringing christians under a heavy yoke , in opposition to which , the apostles asserted their liberty . but it is likewise a true piece of liberty , and a very necessary one for the societies of christians , to have among them a power of of using or forbearing to use , such external things , as do either advance or obstruct the main ends of religion . that some churches may abuse , and that others have abused this authority by carrying it too far , and imposing too great a load of external performances , is not to be denied : the number of them may become a vast burden , and a distraction rather than a help towards the main design of religion . ludicrous rites beget● prophaneness , and pompous ones and undue gaity : but the apprehension of an abuse in the extent of an authority , cannot justify the quarrelling at a few rites , when it is visible there is no disposition to swell or encrease them . if every year were producing some new rite or other , there might be good ground to fear , that there would be no end of such impositions ; but this cannot be appli'd to our circumstances . it is also a question , whether in case that there were indeed too many rites enjoin'd , every one of which were innocent in it self , so that no special objection lay against any one , but against them all , as too many ; whether , i say , in such a case , private persons were not oblig'd rather to bear their burden , than by shaking it off , to rend the body , and disturb the peace and order of the church ? it seems they ought rather to bear it : the rulers of a church have indeed much to answer for , who press her too hard , with burdens that are both useless and heavy to be born ; but the obligations to peace seem to conter-ballance this inexpediency . for tho private persons must judge for themselves , whether things requir'd of them are lawful or unlawful , and must act accordingly ; yet expediency or inexpediency is only to take place , in cases in which they are entirely at their own disposal , and where the rules of prudence or charity can only determine them . but where the quiet and order of the body is concern'd , publick orders and determinations being interpos'd , they are not to depart from those , upon their conceiving them inexpedient ; for it is certainly more inexpedient and mischievous to break publick order , than it can possibly be to practice any rite , which perhaps if left free to us , might seem not expedient , and were better let alone . the expediency of forms and rites is a very proper subject of publick consultations ; and those who are concern'd in them , will have much to answer for to god if they do not weigh this , together with all that counterbalances it , very critically : but in a setled state of things , exceptions to the expediency of them can never justify the interrupting the order and quiet of the society . on of the chief of these expediences is , that those rites have a real tendency to make good impressions on peoples minds ; that they put those who practice them in mind of their duty ; so that there is some good signification in them . the objection against significant ceremonies , as being of the nature of sacraments , will appear to be founded on a great mistake : if we state a little the difference between the signifying or expressing some part of our duty , with such proper acts of our minds , as do become the occasion , and the signifying some blessing that is offered or conveyed to us by god , in the use of that action ; the former is far from the nature of a sacrament ; and indeed is only a mute way of speaking : for actions as well as words may become instituted signs to express our thoughts . but indeed if we should fancy , that such rites did offer or convey into our minds those things that are signifi'd by them , as a foederal institution , to which a divine vertue were annexed , this were to consider them as sacraments ; the institution of which is unquestionably beyond the power of the church : but it is quite another thing , when rites are appointed as means only to raise in our minds suitable and corresponding thoughts . to instance this in one particular ; if we pretended that by the use of the cross in baptism , a divine vertue were conveyed to the person baptized , that deadned him more entirely to the world , and wrought him up to a greater conformity to christ ; then here were a new sacrament set up , which could not be justified : but when it is only meant , as an exhibiting the form of the cross of christ , to put us in mind of our obligation to imitate him , and to suffer for him ; here is only a rite that speaks to us in an ●ction , which is explained by the words that accompany it . it is more important which is urged from the abuse of rites to idolatrous practices : this was the first objection that was started among us against the habits in the worship of god ; and had without doubt a very plausible appearance ; since a great part of the mosaical law seemed to be the establishing many rites , merely to put them in a great opposition to the gentiles , and to set them at the vastest distance possible from their idolatrous or magical practices : yet at the same time many others of those instituted rites , are by some very learned men proved to have been taken from other practices of the same idolaters , that were more innocent in themselves , tho abused , as the rest of their rites were , to idolatry . the iews had certainly very much corrupted their religion by the addition of many rites , and by their over valuing those additions : and yet two of these were made use of by our saviour to be the sacraments of his church . but besides this , a great difference is to be made between rites that were in their first use invented for the pomp of idolatry , and were in their first use applied to it , and those which had been in use long before those idolatrous practices begun , and were afterwards applied to them . in these last , if their abuse is taken away , and the first and simple usage is revived , this seems to be no compliance with either idolatry or superstition . to go on with the former instance ; we find the primitive christians used the making a cross in the air , or upon their bodies on many occasions ; afterwards , when a divine vertue was fancied to accompany that ritual action , it was used in baptism as a sort of incantation ; for with the use of it , the devil was adjured to go out of the person that was to be baptized ; such an usage made it a sacramental and a superstitious action ; and if it had been still retained in that form , as it was in the first reformation of our liturgy in king edward the vith's time , i do not see how it could have been justified ; but since it had been an ancient form to use the sign of the cross , the church might well have retained this in some of her rites ; and it belonged to none of them so properly , as to the initiatory sacrament , in which the first use of it was retained , and the succeeding abuse was laid aside . since also we find that the primitive christians received the other sacrament in the posture in which they prayed to god ; and since the posture in which all our prayers are now made , is kneeling , it might be very proper to go through this whole office from beginning to end , in the posture of prayer : but this could not be so well excused if the posture were left free till the consecration ; and if then only kneeling were required , this were indeed to continue a practice that had been abused by idolatry , which could not be justified : so that the abuse of forms may require the altering them from that method in which they were abused , but cannot import an obligation to abstain wholly from the use of them in another method . it may be a very just matter for a publick deliberation , whether such things ought to be retained , they being freed from such abuses , or not . on the one hand , the people who are apt to be much struck with a total change of outward forms , especially when that is suddenly made , may be more easily brought about , if the alterations are not too sensible , but that some things seem to remain , to which they had been accustomed , and for which they retained a value . now since mankind is so weak , that some lesser frailties ought to be indulged , while more criminal ones are not to be spared , here was a very specious ground to persuade the continuance of those rites ; and that the rather , because we find the apostles themselves complied with the iews in instances of a much higher nature . they circumcised some ; they observed iewish rites , and to the iews they became iews , as they became all things to all men . st. paul took vows on him , and went to the temple to be purifi'd , which could not be done but with a sacrifice : and though he still stood upon the exemption of the gentiles from the obligations of their law ; yet he himself , together with other born iews , complied with them in their observances . now when it is considered , that these were typical laws that were accomplished by the coming of our saviour , and that the iews pleaded still for the continuance of them , so that it was indeed the main controversy of that time ; it will appear , that the compliance of the apostles in such things , was liable to much juster objections than any that can be brought against obedience to constitutions , that are about things of their own nature innocent and indifferent . but yet we see the apostles judged , that as long as the temple stood , and that god's wrath was not yet poured out on that nation , there were still some among them , that as a remnant were to be gained to christianity , and therefore while there was ground to hope for that , they went on in that condescention to their infirmity , observing that very low which was then maintained by the iews with the highest insolence and cruelty possible against christ and his followers . when this point is well weighed in its full extent , and in all its consequences , it will , i hope , satisfy many , how far so great an end as the publick peace , and the edification of the whole body , ought to be pursued , when the apostles went so far in order to the gaining of a few . and here it will be no impertinent digression , to observe the rules that st. paul lays down to christians in this whole matter : i cannot think that it was so fully opened in epistles that have been preserved down to our days , as a main part of the canon of our faith , without a special providence of god , that in those rules we might see our own duty in the management of such controversies as should afterwards arise : since besides a historical knowledge of the state of that time , this is all the use that it seems we can now make of such long discourses , and arguings ; and if this can be well stated , it will be a sure thread to guide us . first then , st. paul leads men above the valuing such matters too much ; as if the being of the one or the other side , signified any thing towards their peace with god : for all fierce zealots are apt to imagine , that by their zeal they please god , and atone for great faults . therefore to take away that false conceit , this is often repeated , that in christ iesus neither circumcision nor vncircumcision a vailed any thing , but a new creature , or faith which worketh by love , and the keeping the commandments of god ; and that the christian religion , or the kingdom of god consisted not in meat and drink , that is , in rituals , concerning the distinction of meats clean and unclean , but in much higher things , righteousness , peace , and joy in the holy ghost : and he seems to assert , that whosoever served christ in these things , was acceptable to god , and ought to be approved of men ; whatsoever his sense might be as to all other things . another position laid down , is , that every man ought to he fully persuaded in his own mind ; to have clear principles , and to frame these into as distinct rules as possibly he could : and this is the meaning , of doing all things in faith ; which word signifies persuasion , and ought to have been so rendered here : and then all those difficulties that arise out of the misunderstanding of that word , would cease ; so that the paraphrase of those so oftencited words will run thus , hast thou a persuasion ? have it within thy self ; so that then mayst appeal to god upon it : for happy is the man that is so setled , that he does not waver in a distraction of thoughts , sometimes approving , and at other times condemning the same thing ; for while a man is still doupting , he is condemned within himself . for instance , if he eats freely of all meats , without regarding the iewish distinctions , and yet has within him an opinion of the obligatory force of those laws ; he does not act upon clear principles and persuasions ; for while a man acts without these , not knowing but that he may be sinning against god , he does then really sin , since he does things which he thinks are sins , so that they become sins to him . this is a plain account of those words , which as it agrees exactly to their natural signification , so it shuts out all the difficulties which arise out of them . for the word rendred by doubting , according to the sense in which it stands in all the other parts of the new testament , signifies the making distinction ; so that the meaning of it is , he who thinks that there is still a distinction between meats clean and unclean , is very guilty if he eats as long as he is under that persuasion . a third rule laid down by st. paul , is , teat in all such matters , men ought not to assume an authority to judge others ; that is , to impose things upon them , as if they had a judiciary authority over them . let not man judge you in meat , or in drink , or in respect of a holy day : that is , let no man in matters left at liberty , pretend to an authority over another ; for god is the sole judge of all men : and let no man judge his brother , that is , offer to call him to an account of his actions ; for we must all stand at the judgement-seat of christ , where he who is our only judge , as a law giver , will then be our iudge , by calling us to an account of our actions : upon this follow the rules of mens deportment towards one another . those that have larger principles , and higher notions ; who in that respect are stronger , and who by that freedom of mind and thought , did eat without those nice distinctions of clean and unclean , ought not to despise such as were yet fearful and straitned in their thoughts , and durst not emancipate themselves , as if they were men of low thoughts , and narrow minds : on the other hand , those who were still entangled with an opinion of the obligation of the mosaical law , ought not to condemn such as acted with more freedom , as if they were loose and lawless men . to this a fourth assertion is added , that in such diversities of apprehensions , men of both sides might be received and accepted by god , both acting with good intentions , and following sincerely their persuasions . one man regarded a day : he observed the iewish festivities , their new moons , and days of rest , called by the general word of sabbaths ; yet in doing this , under the sense of the obligations of that law lying still over him , be regarded it to the lord : another , who reckoned himself freed from that yoke , did acknowledge , that this his liberty was occasioned by the christian religion ; so he , in not observing it , acknowledged that religion which had set him free . the same rule is also instanced in observing the distinction of meats ; the one did eat freely , and thanked god for that liberty : while the other did abstain from forbidden meats , and thanked god for that law by which the iewish nation had so many special priviledges beyond all other nations , so that god was honoured by both , even in all that diversity of practices : and perhaps , a diversity of practices , if with that , a tender and perfect charity could be maintained , might be yet a greater honour to religion , than an absolute ageement in all points ; since it is a higher instance of the power of religion , if men can love one another , notwithstanding a diversity in opinion and practice ; than if they loved one another , being in all points of the same mind , and agreeing in the same practices . after these , came two rules relating to private mens behaviour towards one another in such cases : the one is , not to set a stumbling-block , or an occasion to fall , in another man's way ; that is , not to use our liberty in such instances , or on such occasions , as may draw other men to act in imitation of us , against their own consciences . this is the true notion of giving scandal , or the laying a trap in the way of another , by which he may fall , or be catched : and this every man is to avoid , when it is free for him to act , or not , as he pleases ; for in that case only , he is under this obligation and caution ; since otherwise , if he is determined by any law , divine or humane , he must go on and do his duty , without considering what consequences may happen upon it , for which he is not accountable ; since he is not at liberty to dispose of himself , but is concluded by a higher authority . the other rule is , that we ought , as much as may be , to avoid doing any thing that may grieve other christians , which is said to be walking uncharitably ; since we ought to have such regard , even to the tenderness and weakness of our brethren , as not to do such things as may wound or trouble them , still under the former supposition , that we are fully at our own liberty , and under no law nor obligation to the contrary . these are the rules laid down by st. paul ; which , when well considered , and rightly understood , will give a great light into this whole controversy . by these it will appear , that even the apostles themselves , who might have assumed a higher strain of authority , yet had great regards to the frailties of those they governed : and although most of these positions and rules do suppose men to be in a state of an unrestrained liberty , so that they do not belong to our case , in which laws and constitutions have already determined us ; yet they ought still to have great weight with those that are not concluded by laws , and all such as may have the making or reviewing of laws under their care and deliberation . but i have opened this matter more fully than was , perhaps , necessary to my present purpose , which only required , that i should clear some passages in st. paul's epistles that are applied to the points now under examination , though they do not at all belong to them ; since all that is in st. paul , relates only to such things as were entirely left to mens own liberty , and in which it was free to them to act which way soever they pleased ; which are not at all applicable to established rules , setled by law , and recommended by ancient practice . it is true , that no age of the church since the apostles days , can make laws for succeeding ages ; since the pastors of every age have the same authority that the pastors of any precedent age had after the times of inspiration : whatever was done in a former age , may be altered in a subsequent one : and therefore all those rules , of the subordination of churches one to another , being taken from the disposition of the roman empire , europe being now totally moulded into another frame , are now at the discretion of princes to cotinue or change them at their pleasure : and all the rituals of the church are in the power of every age to alter or continue them as they shall see cause ; but till they are altered , they bind , not by reason of any authority that former ages had over the present ; but because the present age , by not repealing former rules and canons , does tacitly and interpretatively confirm and renew them : for if the pastors of the present age , in concurrence with , and a due subordination to the civil powers , have an authority to make laws or canons in such matters , they have likewise a power to continue such as were made in any former age , and they are presumed , and in law taken to do that , till they repeal them . i have now gone through the general plea that is brought against our constitutions from general topicks ; and have , i hope , shewed that there is no force in any part of it . i come next to consider such things as are objected more specially to several particulars in our constitution . they except to the government of the church , because of the different ranks of bishop , priest and deacon , whereas the scriptures use bishop and priest so promiscuously , that from thence it seems reasonable to infer , that they are one and the same function , and that there ought to be but two ranks , bishop and diacon , in the church ; but those who object this , have really among them but one function and order , since they have no diacons , in the sense of st. paul's epistles , who are a degree of men dedicated to the service of god , out of which , as any served well in it , they were advanced to a superior degree , and were ever esteemed a sacred order of men. there are none such among those who urge this matter against us . the promiscuous use of names does not prove the offices the same . the apostles are called , sometimes , deacons or ministers , and so are their companions in labour ; for the term diacon , signifying any one that ministred : it was not then appropriated to the lowest order , no more than presbyter was to the second ; for the apostles call themselves sometimes deacons ; so that from hence an argument might be drawn , as well to prove that deacons are equal in rank to the highest order of bishops . we plainly see , that god setled three orders of officers in the iewish temple : we see also , in their synagogues , that there were three different ranks taken probably from the model of the temple : we see our saviour chose twelve apostles , and afterwards seventy disciples , having in that , no doubt , a regard both to the numbers of their tribes , and of their sanhedrin : we plainly see , that during the apostles lives , the governing and ordering of the church was in them , yet they constituted some in their name to govern a large extent of churches ; and by their epistles to these , it is plain , that the power of governing those churches , and of ordaining new officers in them , belonged to them ; they being the persons to whom that trust was committed , with solemn charges given them for it by the apostles : we plainly see two distinct orders of bishop and deacon , as two sacred functions that were to labour in the work of the gospel ; and we find by the short epistles in the beginnings of the revelation , that there was one man who had the immediate charge of those churches , to whom every thing relating to them is addressed , as to a person that was accountable for the rest , and that by consequence must be suppos'd to have an authority over them : we see immediately after the days of the apostles , that all the churches were cast into one mould , of bishop , priest and diacon : this taking place every where , and that at a time when no meetings of the clergy could be held to establish any such form , and that no laws of princes were made to enact it , and no men of authority could so early and so universally have brought such a change into the order of the church ; when there was nothing to tempt any to affect preheminence : labour and sufferings being all that then follow'd this superiour rank ; and yet within less than one century after the days of the apostles , we do plainly see , that this was the constitution , even of those churches that had been gathered and setled by the apostles themselves . among whom so visible a thing as the order in which they had put the church , could not possibly be soon forgotten , and this was not complain'd of by the sects of those days , particularly the montanists , that had so fair an appearance by their praying and fasting so much , that not only tertullian was drawn away by it , but even the church seems to have taken a tincture from some of their methods ; whether in imitation of them , or on design to out-do them , is not so easy to determine ; yet nothing of this kind was ever objected , as if the church had by the authority given to bishops , departed from the apostolical customs . now i will acknowledge , that a bare practice , tho very ancient , such as the giving the eucharist to infants , without a colour for it in scripture , ought not to conclude us : but when there is a great deal in scripture that looks favourably to a thing , tho the proof from the words alone should not seem full and positive , and when the first writings and clearest practices of the ages that immediately follow'd , confirms such an exposition , then we have all that is possible for us to pretend to , for giving a fixed and determinate sense to such passages . from all this then it is clear , that we are now upon the same constitution as to the main , on which the apostles setled the churches , and that we have all the reason that a thing of this nature is capable of , to conclude , that the distinction of bishop , priest and deacon , was setled by the apostles themselves , and is related to by many places in the new testament . the division of the world into diocesses , larger or narrower , as well as of parishes , some being excessively large , and others as unreasonably small , does not a whit alter the nature of the thing in it self ; since tho' it were to be desir'd , that parishes were nearer an equality in point of labour and cure ; yet this is an inconvenience that we must bear , and not disturb the church , by seeking undue remedies for it : so such disorders , as a length of time , a corruption of manners , a change of governments , and civil policies , has brought into a constitution , may put it out of our power to procure the redress of many things , that yet will as little warrant a renting the body , or dividing the church upon any such account , as it would justify the lazy sloth of such as may bring things to a better state , and yet do not set about it , nor do heartily endeavour it . another head of objections is to set-forms of prayer in general , as a stinting of the spirit of prayer ; of which mention is often made in the new testament , and which ought to have scope given to it ; since it is a mean to rouze up and quicken heavy minds , which become flat when accustom'd to a constant form of words , that render both the clergy lazy , and the people dead : but when it is consider'd , that every man's words become a form , to which all the rest of the assembly is limited ; the question then lies naturally between the sudden conceptions of one man , who is often young , rash , without judgment , and who always speaks on the sudden ; and between a form well digested and prepared by a body of wise and good men : since then the people must be under a form , it may seem much more reasonable that they should be under such a form , than under the other ; and that the rather , since we see moses , david , and the prophets of old , gave the jewish church so many forms , both for prayers and praises : we know that in our saviour's time , the iews had a stated liturgy of their own ; which our saviour was so far from blaming , that he himself prescribed his disciples a form , and compos'd it out of theirs ; laying together so many petitions drawn out of their prayers as answer'd his end , in appointing his own : and praises seeming to be the sublimest acts of worship , in which the soul ought to arise to its highest elevation ; it is not easily accountable why so much excitation should be required in prayer , while men are left to be still flat and formal in their praises . it is not to be deni'd , but that among the extraordinary gifts that follow'd the wonderful effusion of the holy ghost , one was , that men were inspir'd to offer up such prayers to god as comprehended the necessities of whole congregations ; it appearing in those prayers , that the spirit in him that pray'd , searched all their hearts , and so did prompt him with groanings that were unutterable ; and it thus appearing , that the spirit , or inspiration which moved any to pray in this sort , searched all things ; every man finding the sense of his own heart thus open'd , together with suitable intercessions , it was from thence evident , that this was the spirit of god , making intercession for the saints , in the mouth and words of the inspir'd person . this being a plain account of those words of praying in or by the spirit , and well agreeing with every thing said concerning it in the new testament , it is a great mistake , if we in these days , should expect any such assistances from god : so that now a readiness of new or tender expressions in prayer , is an effect of a quickness of thought , a liveliness of imagination , together with a good memory , much conversant in scripture-phrases , and long practised in that way . all things by a long use grow flat to minds that are not seriously awaken'd ; but extemporary prayers do rather kill than feed true devotion , since they must be hearkened to as discourses , which is a distraction to him that prays after them , whereas those accustom'd to set-forms , have only the things themselves that their devotion relate to in their view ; so they are certainly less tempted to distraction , than they must be who follow the other way . those sudden starts that are given to the mind by soft words , and melting images of things , may be according to the different compositions of men more or less useful to them in their secret exercises , but they ought not to be let in upon publick assemblies , which being made up of a great variety of tempers , must be entertain'd only with such devotions that suit with all their conditions , and do equally quadrate to all their necessities ; and thus it is not only natural , but necessary for all men who will maintain order in their worship , and will frame it in so diffus'd an extent , as to take all equally within it , that they have set and stated forms ; and these ought to be cast into the plainest and most comprehensive simplicity possible , since that is always suited to all mankind , whereas men are vastly diversifi'd in every thing that is lively or fanciful such a way of worship ought neither to be unreasonably long , nor excessively short . the length must be proportion'd to what the greater part of mankind can bear ; it ought also to be so diversifi'd , that mens minds be not kept too long at any one part of it , or their bodies in any one posture ; and there should be as great a compass in it , for taking in the several acts and offices of devotion , as may be ; and in all these respects , it may be safely affirmed , that our forms have as few defects , are as little liable to objections , and are indeed as perfect , not only as the forms or liturgies of any church , that we know of , ancient or modern , but are as perfect as we can in reason expect in any thing that came from men not immediately inspir'd . any small exceptions that may be made , as they do all admit of very good answers , so can never be put in the ballance with the peace and order of the church , and the edification that the members of our body might receive from such pure and spirital devotions . if men grow too languid and flat in them , even this is much more supportable than the gross affections , and the scandalous indecencies that are so common , to say no worse , in the tumultuary way . man is indeed so made , that he grows soon corrupt and dead in what method so ever he is put : but as mankind bears the longest and the most generally with common food , and is less disgusted at the continuance of it , than it would be with more chosen delicacies , which would become much sooner nauseous than simpler nourishment ; so it may be positively affirm'd , that grave and well-compos'd devotions , fitly diversifi'd , and often broken , as ours are , have not only reason and authority clearly on their side , but have great advantages in them , and few disadvantages to ballance those . they are such as are proper for us to offer up to god ; they have in them all the gravity and solemnity that becomes a religious assembly ; they comply with our very infirmities , and give us such breathings as may be necessary for loose and vagrant minds ; and they carry in them the whole complex of a religious service : so in going that round with due degrees of attention , we are sure we offer up to god the several branches of that reasonable service , or rational worship , that we owe him . the more particular exceptions lie chiefly against our forms in the two sacraments : the anabaptists object our not dipping when we baptize ; which was not only the practice of christ and his apostles , but seems to be recommended by the mystical allusions made to the being buried in the water , and the being again raised up out of it , as was formerly observ'd . indeed if we could think that a divine vertue follow'd the application of the water only to the parts washed with it , so that there were a sort of a charm in it , we must acknowledge our baptism to be defective ; but since water is only us'd as an emblem of the purity of our religion , it seems in the nature of things to be all one , whether the person baptized is put into the water , or if the water is put upon him . the design of baptism is a foederal sponsion , upon which water is to be us'd , with a determined form of words ; and when these are observed , all that is primarily intended in it , is observed ; nor will allusions made to the rites with which this was at first managed , prove that those ought to be perpetual , these being only devout and instructive thoughts offer'd upon the occasion of such forms . yet after all , our church is so little liable to censure in this matter , that the rule given in the rubrick is first for dipping ; sprinking is only allowed of ; so that tho it comes to be more commonly practised , yet no person that desires it in the form of dipping can be denied it among us , since it is the form that is chiefly favoured by the rubrick , tho the practice runs in a current the other way . there is a more important scruple rais'd upon infant baptism , since the persons mention'd to be baptized in the scriptures were all of age , capable to answer and promise for themselves ; and since by the institution of baptism , the making of men disciples is set before it , and the teaching them to observe all that christ hath commanded comes immediately after it , both these seem to be characters importing that they should be of an age capable of instruction , since they only can make the answer of a good conscience : so that the baptizing upon a vow or promise made by another , seems to be a new sort of foederal sponsion , not instituted by christ , and by consequence not warranted by the gospel . nor will the argument from circumcision appear conclusive , when it is consider'd that females not being capable of it , that rite seems rather to have been a national mark , to distinguish them as abraham's posterity from other nations , than a rite relating to the blessings of a future state . but to all this we must answer , that since our saviour took baptism from the iews , it being visible that they were not at all surprized at st. iohn baptist's baptizing , they only questioning him upon his mission and authority for it ; we have reason to conclude , that he took it from them as they practised it : and we find by their writings , that when any proselytes came over to their religion , they not only baptized them , but also their children . this being their practice , and our saviour making no exceptions as to this particular , but saying words that plainly favour it , suffer little children to come unto me , and forbid them not : for of such is the kingdom of god , or the gospel-dispensation , this is no small argument for it : but that which seems to determine the matter , is the resolution that st. paul gives in a case that must have been very common in those days , when one of the married parties was converted to christianity , the other remaining still in infidelity , he determines that the husband ought not to put away the wife , nor the wife leave the husband ; and the reason he adds is , that there was a communication of sanctification from the believing to the unbelieving party , which descended to their children , who should be otherwise vnclean , but now they were holy. now it is to be consider'd , that in the new testament holy , or saint , and a christian , stand promiscuously for one another ; and the word holy , can only signify either a real inward holiness , or a holiness of dedication , in which sense all things appropriated to god are said to be holy. a believer could not communicate a real holiness either to the unbelieving yoke-fellow , or to the issue , since that is personal , and cannot be derived , or descend . the only holiness that he could derive , was a right to consecrate the common issue to god ; which is in some sort a sanctifying of one another . this is a plain and natural meaning of these words ; and tho they should not seem to im●port it so necessarily , but that other glosses might be put upon them , yet the early practice of the church mention'd by irenaeus , tertullian , and most copiously by st. cyprian , seems to be a sure commentary upon them , this being a ritual and visible thing , in which we may much more safely have recourse to tradition , than in matters of doctrine ; it being here remembred , that a practice without warrant in scripture , is not to be so regarded as a practice that seems to have favourable , if not clear warrants for it in scripture . this also agrees with the natural order of the world : children being put in the power of their parents , by the laws of nature , who , considering their incapacity , must act in their name , and may both procure rights and priviledges to them , and also lay ties and engagements upon them . it is then suitable to the extent of the mercy of god in the gospel , that parents may offer up their children to christ , that they may be tied by them to his religion , and received into the blessings and privileges of it . when this whole matter is thus laid together , i doubt not but the lawfulness of infant-baptism will evidently appear ; and if it is lawful , then according to what was at first made out , the church may oblige all her members to it . the practice of having sponsors , being but an increase of the security given for the person 's education in christianity , the care of the parents being supposed , as already bound upon them by their natural relation to their children , and it being a great mean , if well managed , of knitting neighbours together in new and christian bonds , all exceptions to such a custom seem very ill-grounded ; and their answering so positively in the name of the child , does according to the nature of all acts in the name of infants , import only , that as far as in them lies , care shall be taken that the infant shall make good those engagements in due time . our affirming so positively , that all children who are baptized , and die before they grow to be capable of committing any actual sin , are certainly saved ; does not only agree with the idea's of the infinite goodness of god , but also with this declaration , that the promises of the gospel are made to all christians , and to their children . the most general scruple against our form in baptism , remains yet to be discussed : that we have added to it the sign of the cross , which is a piece of popish superstition . indeed , if we use it as was formerly observed , as they do , with an adjuration of the devil to go out , and not to presume to violate the sign of the cross ; if we breathed cross-ways , and pretended by that to infuse divine virtues and blessings , here were just objections ; for in so doing , we should assume a power to make sacraments , and to affix divine powers to institutions of our own : therefore nothing of this being retained among us , all the papistical and superstitious use of the cross in baptism is thrown out : but since the primitive christians did so glory in the cross , that in stead of being ashamed of the reproach of it , they used it upon most occasions : our reformers designing to restore primitive christianity , thought , that though the abuse of this to so much superstition , made them supercede the frequent practice of it ; yet in this first initiation to christianity , it was reasonable to use it , once for all , but with words that shewed they retained none of the superstitious conceits of popery , and meant only thereby to own the receiving all christians into the doctrine of the cross , and to an obligation to follow christ , bearing his cross. and thus it is plain , that this practice is in it self not only innocent , but decent : and that there were very plausible reasons , to say no more , for enjoining it ; so that the not using it , is the disobeying a just authority , in a lawful injunction . kneeling in the eucharist , seems not only liable to an imputation of idolatry ; but is also under this further prejudice , that it is in none of the ancient rituals : on the contrary , we have all reason to believe , that for many ages they did communicate standing : since all kneeling in churches on sundays , or in the time between easter and whitsunday , was esteemed a crime in tertullian's time , and was forbidded by a canon of the council of nice . this being that , of all the objections raised against us , that touches in the tenderest part , since this is the great symbole of the union of christians , and that in which most formally the communion of the church consists , it will be necessary to examine it very narrowly . it is then , first , to be considered , that outward actions do signify only that which by a general consent , or an express declaration is agreed on as their sense and importance . kneeling to kings , is understood to be only the highest act of civil respect ; and therefore it is liable to no imputation of idolatry , therefore if there is an express declaration made of the importance of this action , that it is neither an adoration of the bread and wine , nor of the person of christ , as supposed corporally present , but only a worshipping of god in the acknowledgment of the great blessings there exibited to us , then this posture cannot be stretched beyond this express declaration ; nor is this that kneeling which is enjoined by the church of rome ; for that is only a falling down at the elevation , in acknowledgment of the miraculous change then made : whereas ours is a continued posture of prayer , in which we continue during the whole office : so that kneeling , as used by us , does in many respects differ from the knoeling used in the church of rome . as for that specious pretence , that in the primitive times they did not kneel at the receiving the sacrament ; it is only an appearance of a reason . in the primitive times , they had a notion of kneeling as an abject posture , which only became penitents , or the times of fasting : they thought that upon other occasions standing in prayer had an appearance of faith and confidence in god ; and agreed with those comfortable assurances , and that joy to which we are called in the gospel : and therefore those who were in the full peace of the church , were to stand up at prayers ; which was most indispensably observed on sundays , and the fifty days from easter to pentecost . but standing was then their posture of prayer , so they received the sacrament in the posture appropriated to prayer ; and it were easy to shew , from those wery fathers who mention standing as the posture in which the eucharist was received , that they did consider it as a posture of adoration , and so required all christians to adore as they received it . now in a course of many ages , this difference of several degrees in prayer , and the postures proper to them , is quite worn out ; so that kneeling is become the common posture of all prayer whatsoever : therefore we receiving in a posture of prayer , do in that follow the constant practice of all christians , in all the best ages . kneeling is a matter merely ritual ; and being now grown the common rite , expressing our humility in prayer , we do not depart from the spirit and intentions of the primitive church ; since we receive the eucharist in our posture of prayer , as they did in theirs . the plausible exception to all this , is , that since our saviour did institute this sacrament , at a table after supper , it is a needless departing from his practice , and the pattern that he hath left us , to receive it in any other posture . if this objection had any force , it should oblige us to receive leaning along , according to the posture of sitting at table in those days ; and if we must adhere to the circumstances of the institution , the time after supper , and the place an upper room , will be as obligatory upon us as the posture , since all these things are of the same order and value . but to go to the bottom of this objection , and to shew by a clear parity the just reason of departing from our saviour's practice in this particular . it is to be remembred , that when moses gave out the institution of the paschal festivity , he limited that people by express words to a posture , they were to eat it with their loins girt , and their shoos on their feet , with staves in ther hands , thus ready to march . there is nothing in the institution that gives the least hint , as if this was not meant to be a lasting precept : so here is much more than a bare example , a precept given in very plain words , without any limitation of time : and yet when the israelites were setled in the land of canaan , at rest , and no more obliged to march , this change of their circumstances did , from the natural suitableness of things , bring on a change in this part of that festivity : they sate about their tables , or rather leaned , and so they did eat the lamb in that lazy posture , that expressed the rest which god had given them . and we are sure , that in this they committed no error , since our saviour himself justified their practice , by conforming to it . so here more than a bare practice , an express institution in a ritual matter , is changed by a church , that in all such things seems to have been much more tied up to the letter of their law , than the christian church is ; yet a great alteration in their circumstances made them conclude , that this ought to be altered , and in that they did right . now if we will apply this to the christian passover ; christ being in a state of humiliation , and in the form of a servant , institutes it ; and does it in a familiar posture of equality with his disciples at table , but gives no rule how , as to that particular it ought to be observed for the future , as moses had done . afterwards , a vast change happens in his visible condition ; he is raised from the dead , and exalted up into heaven : upon this change therefore , with relation to his human nature , that was vastly more important than that which had happenened to the iews when they were brought into the land of promise ; it seems to have been highly congruous to that practice of the iews , with which the first christians could not be unacquainted , for them to have changed the posture from the appearance of familiarity , to that of respect ; and to have brought it to the posture which they use in prayer , and their other devotions . and this i think is a full answer to every thing that can be objected to our posture in receiving . another exception some have to our administration of this sacrament , that there is no previous examination of those who are admitted to it ; that a promiscuous multitude comes without any notice given , or enquiry made after them ; tho we are commanded to note such as walk disorderly , and to have no fellowship with them , that they may be ashamed : nay , with brethren , that is , christians who live scandalously , not so much as to eat . to this it is to be answer'd , that a great difference is to be made between a church that lies yet under some defects , which she laments and cannot get them to be effectually supplied , and a church that is viciously faulty , and blamable in any thing she does . if the acts of church-communion are in themselves lawful and good , so that particular persons are obliged to nothing that can be made appear to be unlawful ; it can be no reason for them to separate from it , because other things are not done which perhaps are fitting and may seem necessary . but a further distinction is to be made , between things commanded by a divine precept , and such things as are only recommended by the practice and rules of the church . st. paul does only prescribe this , that every man examine himself , but does not impose it upon any to examine others ; and the true importance of the word render'd examine , is approve ; that is , let a man so consider himself , as to see whether he is approved of by his own conscience : but this gives no other person an authority to search into , examine , or approve such us come to the sacrament . there is therefore no rule given in the new testament for any such previous enquiry : it was indeed a very ancient , and is upon very many accounts a good and useful practice so to do . but how criminal soever a defect in obeying a divine law may be , it can be no such matter not to observe even the ancientest rules of the church , that after all , do rest only upon a human authority : those rules concerning scandalous persons , belong to the body in general ; and if there should be errors and male-administrations , the body , or rather its pastors when in a body , are accountable for that , and not the the individuals of the society , who cannot be further concern'd in them , than to lament such defects , and to use their best endeavours to help them to be redressed ; so this can never justify a separation , because there may be erroneous or scandalous men in a society , who are too much connived at . st. paul finds great fault with many errors ; some bad practices and scandals among the corinthians ; yet tho in one case he thunders a severe sentence upon a more eminently scandalous man , he never so much as insinuates that the rest of the body should separate themselves from those erroneous or irregular men : on the contrary , he presses the obligations to unity , most vehemently on the corinthians , tho that was the church which he charged the most severely of all others , both with errors , disorders in worship , and scandalous practices . it was no wonder , if after the church of rome had enervated the whole ancient discipline , and had turn'd it all to be a secret practice between the priest and the penitent in auricular confession ; and that dispensations and commutations were brought in ; by which men know the price of sin , and how to buy it off , that all of the sudden this church could not be brought back to the primitive constitutions : tho we see that our reformers did sincerely intend it , and prepared a model for it . but our bad circumstances have made , that this great and good design could never be effected since that time ; for which we still continue to make a publick acknowledgment in the preface to the office of commination . but after all , how faulty soever particular persons may be in not obeying the rules of the church , the clergy are obliged to catechise the youth , and when they are duly prepared for it , they ought to offer them to the bishop to be confirm'd ; and this ought to precede their being at first admitted to the sacrament . if this is not duly and punctually executed , it is the fault of those who fail in their duty ; and one of the best and most effectual answer that we can make to this prejudice , is to endeavour to do in this point what lies in us , towards the instructing and confirming the youth . as for the scandals of men's lives , much more certainly might be done , both in the way of private admonition , and publick censure , than is done ; so here the best answer will still return upon us : we ought to do all that is incumbent on us , for watching over those that are committed to our care , for correcting their manners , for making the incorrigible asham'd , and for cutting off corrupt and gangreen'd members , that they spread not their infection to those that are yet found . yet if another man fail of his duty , that can never excuse any one from doing his ; and so it can never be a just ground of separation . some except to our habit , as a ceremony taken from the service of the jewish temple : and this , tho it is now esteem'd the least considerable of all the exceptions made against us , yet was that which first began those unhappy disputes that have since increased so fatally upon us . the chief thing stood upon at first , was , that it was a compliance with the supestitions of popery ; but that has been consider'd already ; to which i shall in this place only add this one consideration more to justify those compliances in matters that are in themselves innocent ; that in fact , the body of this nation was in a very few years brought off from popery ; to which it is highly probable , that those small compliances contributed not a little ; so that the single reason upon which this was at first oppos'd , was the chief reason for its continuance . all publick functions are perform'd in some special habits ; and white being among both greeks and romans , the colour that expressed ioy it bearing also a signification of purity and innocence , it was natural for the primitive christians , both to put such as were newly baptized in white , and also to have divine offices perform'd by persons habited in the same manner . it is true , popery had brought in much superstition upon all this ; the several parcels of the habits were deliver'd with particular devotions in the conferring of orders ; which imported a peculiar virtue and sanctity to be in them , and they were to be us'd with such constant devotions , that did all signify that a sacramental virtue was believ'd to be lodg'd in them . now all this was taken away by our reformers ; only for the decency of worship , in compliance with ancient practices , they retain'd the habits themselves ; and since the greatest bodies of those who divide from us , have us'd black gowns , which is both a peculiar form of a habit , and in a special colour , that signifi'd gravity , it will not be easy to find a good reason , why a peculiar habit in a colour that expressed both innocence and joy , might not be as well us'd . if we pretended that innocence is by this convey'd to us , here were a just exception ; but we using it only as a decent habit , that is enjoin'd by law , it is enough to justify our obedience , if the thing is lawful ; and it is enough to justify the law , if this robe was ancient , and have in it a proper expression of that temper of mind , in which we ought to be , when we go to perform divine offices . and thus it appears on how weak grounds the first disputes concerning rituals among us were begun ; upon the progess of which , and the effects that have followed upon them , one can never reflect without remembring those words of st. iames , behold how great a matter a little fire hath kindled . some have excepted to our observing holy-days , as if this was an invasion upon that liberty which the fourth commandment gives for work , all the six days of the week ; and as if men pretended to an authority to make any parcels of time holy. some quarrel with the days for the honor of the apostles , as if this was a remnant of popery : others except even to the observance of christmas and ascension-day , together with those other days that relate to our saviour himself ; as if the observing them were a reproaching the apostles with want of regard to the person of christ , which we pretend to supply . but those words of six days labour , are not to be understood as a perpetual command , otherwise god himself had appointed a violation of this , by all those other days of rest that were enjoined the iews , all which were called sabbaths . every seventh year was to be one continued sabbath ; therefore the importance of the 4 th . commandment is only this , that when that precept was first given , god left mankind free for six days , and only reserved a seventh for rest and religion ; but that did not limit himself , nor all other lawful powers , from making further impositions for rest and religious exercises . it is also certain , that men cannot make a day holy in one sense , that is , affix a special purity , or particular virtue to any one day ; but the larger sense of a holy day , being a day dedicated to religious exercises , it seems to be in the power of every society to appoint such anniversary days , as well as to appoint special times of fasting and thanksgiving upon one particular day , and for one turn : for since all do agree , that this may be done for once , the arguments from the fourth commandment , and against appointing a holy day , are out of doors ; so it remains only to consider , whether anniversary days may be appointed . we see the iews , during the seventy years of the captivity , observ'd the fast of the fourth , the fifth , the seventh and te●nth month ; and the prophet expostulating in the name of god upon that head , does neither except to the imposition , nor the fixing anniversaries , but only complains of their being ill kept ; which plainly imports the acceptance of them , if well kept . the iews also fixed one anniversary in commemoration of their deliverance from haman's wicked designs against them ; and another for remembring the purifying the temple from its idolatrious defilement by antiochus epiphanes . this last was observed by our saviour , at least we find him in the temple on that day . now can any reason be assign'd ; either from the nature of things , or from any special limitations in the scripture , that should restrain the power that is naturally in every body of men , for appointing things of this nature ? the commemorating the dispensation of the gospel committed to the apostles , has nothing of the superstition of popery in it : no invocations or addresses being made to them , and no sacraments administred for their honor , or recommended to their intercession . god is only blessed for those several dispensations , of which they were made the channels and instruments . but we ought rather to be concern'd , that these commemorations are practic'd in so slight a manner , that we seem much more liable to an objection upon that account ; and tho in the first fervour of christianity , in which those early converts lived almost wholly in the meditations of christ , and of what related to him , some institutions of days for more special remembrances of particular circumstances had not been made , there might have been very good reason for the succeeding ages to have studied to keep alive that fervour by such appointments of days , for the more solemn commemoration of such signal blessigns : and tho there were not the same clear warrants from antiquity for every one of these , yet it was still in the power of the church to make such new orders , as should seem necessary for carrying on the main design of religion . the ancient church thought that the whole fifty days between easter and pentecost ought to be kept with a special solemnity of rejoycing , for the resurrection and ascension of our saviour , and for the effusion of the holy ghost ; since some more particular devotions on those heads , during that whole time , did not break off the labours of their other employments , nor interrupt the common business of life ; upon the same parity of reason they might appoint some time before that season of ioy , to be spent in confessing past sins , and mourning for them in higher degrees of prayer and fasting . this being only the prescribing a method for appropriating such exercises in devotion to the several seasons of the year , an over-valuing of these things , together with a nice distinction of meats , was a piece of superstition which might corrupt that which was good in any constitution . the distinction of meats for that season , is among us founded meerly on a law of the land , for civil and political ends , since the church only recommends prayer and fasting in general , witout any further specialities as to the measure of the fast ; so no just exception lies to any part of this whole matter , concerning days and times appropriated to particular exercises . i wish our practice in these were such , that this part of our constitution were not too evidently a matter of form , and observed with too visible a slightness . and thus i have gone round ●ll that i remember ever to have met with in books or discourses from any of the dissenters , except from those call'd quakers , against our constitution , and have offer'd you those answers , which to me , after the most impartial search that i am capable of , seem full to satisfy 'em all . it remains , that i consider such as are offer'd by those who are called quakers . first , they are against all sorts of stated forms ; their main principle being , that nothing is to be done by us , by virtue of any outward warrant , unless there is an inward excitation or opening of the spirit that leads to it : and therefore all fixed rules being contrary to the freedom of the spirit , they are against them all . but either this principle must have some limitation to restrain it , or it will cast open a door to subvert all religion and policy ; for those inward excitations being only known to those who have them , every man's word must be taken concerning them . if then a man by affirming that he had , or had not , such or such an excitation , will be thereby justified or excus'd ; then he may do , or not do what he will , and the whole order of religion , morality and civil society will be thereby dissolv'd : but if they say , that there is that harmony between the secret leadings of the spirit and the scriptures , that whatsoever is commanded in the one , is always witnessed to by the other ; then we are to examine this matter by the scriptures , and to conclude , that if there are rules given in them for the constant use of the sacraments , then they are hereby condemned who have laid them aside . our saviour encourag'd his apostles to go and execute the commission that he gave them , to make disciples , and baptize all nations ; with this promise , that he was to be with them alway , even to the end of the world. the promise is given as as an encouragement to the duty enjoin'd ; and from hence we may conclude , that the precept of baptisme must continue likewise to the end of the world. to this we must join those other words of our saviour , except a man is born of water and of the spirit , he cannot enter into the kingdom of heaven which is affirmed without any limitation of time . by the kingdom of heaven is plainly meant the dispensation of the gospel ; and since baptism was then practised , and was well understood by them , who were born iews , nothing in reason can be understood by the being born of water and of the spirit , but the being initiated by baptism , and the being inwardly sanctified : the one as well as the other , is made indispensably necessary to the being a member of this new dispensation . st. mark also has recorded those words of our saviour : he that believeth and is baptized stall be saved , but he that believeth not shall be damned : now since baptism is only enjoined by precept , and is not necessary as a mean , but only as an act of obedience : therefore tho the doing it is commanded in order to salvation , yet damnation is not the consequent of its not being done , since one may be prevented in it by death , or other impossibilities may put it out of his power to procure baptism to himself : and therefore , as the one branch of this period shews the obligation laid on us to be baptized in order to salvation , so the leaving it out in the other branch , shews that our not coming within the rites of our religion , when that failure is no fault of ours , does not exclude us from salvation , or bring us to a state of damnation . in the beginnings of christianity , the wonderful effusion of the holy ghost was thought a true reason for baptizing such persons on whom it fell ; and therefore st. peter said , when the holy ghost fell visibly on cornelius and his friends , can any man forbid water , that those should not be baptized , who have received the holy ghost as well as we ? and with this he settled the minds of those who were a little offended at that action . this shews that no pretence to a high dispensation of the spirit , can evacuate that precept ; since , on the contrary , an evidence of the giving the holy ghost , was pleaded as an argument for baptizing : nor does any one passage in which baptism is mentioned in the new testament , limit it to that time , and intimate that it belonged only to the beginnings of christianity , or that it was to determine when it was more fully setled : so that this , with the constant practice of all succeeding ages , without a shadow of any exception , must conclude us as to this point . our saviour did also appoint the other sacrament to be continued in remembrance of him ; by which st. paul says , we shew forth his death till he come . now these words cannot be understood of any supposed inward and spiritual coming , since the most signal coming in that sense , was the effusion of the holy ghost at pentecost , and yet after that time the apostles continued to practice it , and delivered it to the churches as a precept still obligatory , till christ should come . if then we ought still to remember him , and shew forth his death ; if it is the communion of his body and blood ; if it is the new covenant in his blood for the remission of sins ; then as long as these things are duties incumbent on us , so long we must be under the obligation of eating that bread , and drinking that cup. further , if christ has left different gifts to different orders of men , some apostles , some prophets , some evangeliste and some pastors and teachers , for the perfecting the saints , for the work of the ministry , and for edifying the body of christ , till we come unto a perfect man , and are no more in danger of being tossed to and fro , and carried away with every wind of doctrine . these words do plainly import , that as long as mankind is under the frailties of this present state , and in this confused scene , that some of these orders must still be continued in the church , and that those rules and preceps given to timothy and titus concerning such as were to be ordained bishops or elders , that is , priests and diacons , were to be lasting and standing rules ; for indeed if the design had not been to establish that order for the succeeding ages , there was less need of it in that , in which there was such a plentiful measure of the spirit poured out upon all christians ; that such functions in that time might have been well spared , if it had not been for this , that they were then to be setled under the patronage , if i may so speak , of the apostles themselves , from whom they were to receive an authority , which how little necessary soever it might seem in that wonderful time , yet was to be more needed in the succeeding ages . therefore we may well conclude , that whatsoever was ordered concerning those offices or officers of the church , in the first age , was by a stronger parity of reason to be continued down through all the ages of the church ; and in particular , if in that time in which women received the gifts of the holy ghost , so that some prophesied , and others laboured much in the lord , that is in the gospel ; yet st. paul did in two different epistles , particularly restrain them from teaching or speaking in the church ; to which he adds , that it was a shame for women to speak in the church ; that is , it might turn to be a reproach to the christian religion , and furnish scoffers with some colours of exposing it to the scorn of the age. this was to be much more strictly observed , when all those extraordinary characters , that might seem to be exemptions from common rules , did no longer continue . as for those distinctions into which they have cast themselves , of the hat , and the denying titles , and speaking in the singular thou and thee , it is to be considered , that how unfit soever it be , and how unbecoming christians to be conformed to this world , yet it rather lessens than heightens the great idea that the world ought to have of the christian religion , when it states a diversity among men about meer trifles . our saviour and his apostles complied as much in all innocent customs , as they avoided all sinful ones . honour to whom honour is due , is a standing duty ; and though the bowing the body , and falling prostrate , are postures that seem liker idolatry , and more abject in their nature than the hat ; yet the very prophets of god paid these respects to kings . outward actions or gestures signify only what is entended to be expressed , and what is generally understood by them ; so that what is known to be meant only for a piece of civil respect , can never be stretched to a religious respect ; and though that abject homage under which the iewish rabbies had brought their disciples , and which they had exprest in titles that imported their profound submission to them , was reproved by our saviour ; yet we see that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sir , or lord , was then used as commonly as we now do ; since mary magdalen called him , whom shee took for a gardener , sir , or lord. and st. paul gave festus the title which belonged to his office , it being the same that claudius lysias gave felix , who certainly was not wanting in that ; and that being the title of men of rank , st. luke adresses both his books to thephilus , designing him in one ofthem in the same manner . words signify nothing of themselves , as they are meer sounds , but according to the signification in which men agree to use them ; so if the speaking to one man in the plural number , is understood only as a more respectful way of treating him , then the plural is in this case really but a singular . indeed these things scarce deserve to be so narrowly lookt into . the scruple against swearing , is more important both to them and to the publick . they have indeed the appearance of a plain command of our saviour's against all manner of swearing , which is repeated by st. iames ; but this must be restricted to their communication , according to the words that follow , since we find swearing not only commanded in the old testament , but practised in the new , the apostles swear , at every time they say god is witness ; and more solemnly , when god is called for a record upon their soul. the angel of god lifts up his hand , and swears by him that lives for ever and ever . god swears by himself , and an oath for confirmation , that is , for affirming any matter , is the end of all controversy . we find our saviour himself answered upon oath , when adjured by the high priest to tell , if he was the christ , the son of the most high god ; for according to the mosaical law , when any soul sinned , and heard the voice of swearing , that is of adjuration , and was a witness whether he hath seen it or known of it , if he do not utter it , then he shall hear his iniquity ; that is , he shall be guilty of perjury . it were easy to shew from several passages of the old testament , that superior , whether parents or princes , could put others under a curse , and by that either bind them in a promise of vow , or oblige them to declare the truth . this being then the custom of the iews , our saviour , though silent , as long as it was free to him to speak or not , he in that shewing his patience and meekness ; yet as soon as he was adjured , he then answered ; for he was bound by that oath to declare the truth : therefore since among the iews the party did not take the oath , but was only passive to the judge that imposed it upon him , those cited words of our saviour cannot be extended beyond oaths in communication , that is in common discourse , or the common business of life : for indeed to end all matters by a solemn appeal to god , is a natural piece of worship and religious adoration . they load us with another prejudice , in which , tho we may seem to much parties to it , yet it is not to be passed over : they call us hirelings for receiving those supports and rewards for our labours that are appropriated to us . those who run into these imployments only with such views , and desire to be put in a priest's office , that they may eat a piece of bread , must feel somewhat within them that testifies to the truth of this imputation : but such as do dedicate themselves to the gospel , and serve at the altar , may well live of the altar , and of the gospel , or the reward of the glad tidings that they publish ; for so , saith st. paul , hath the lord ordained . all persons will yield it to be lawful to accept the bounty that is freely offered , by private persons to such as labour among them ; so it will not be easy to shew why publik bodies may not by setled laws give those bounties for ever , as well as particular persons do it for once . and therefore not to enter upon the discussion of any antecedent right to tythes , it is certain that publick laws may appropriate such proportion of soil , or of its growth , to such uses as they think fitting : and when that is once done , private persons must bear that , even when they do not approve of the use . those very people think that all wars are unlawful , and yet they pay taxes , tho levied in express words to carry on a war. thus then , when any proportion of the growth of a nation is applied to any use by a law , that proportion becomes a rent due to the publick , in consideration whereof , there is a full abatement made , as it is bought and sold : and whosoever purchases with such abatement , can have no right to that for which they paid nothing . now it is certain , that no man can pretend to possess himself of that which is not his own ; on this colour , that he who does then possess it , has no good title to it . that man knows that he himself has no right to it , whether the possessor's title is good or bad , and that is enough for him not to challenge or invade it : every man knows that his tythes are not his , he never bought them ; on the contrary , he made a considerable diminution of the price that he would have paid , if the land had been tythe-free : and therefore this being of the nature of a quit rent , that the law has laid on an estate , any opinion that a man may have of the lawfulness of the use to which it goes , can never justify him , who keeps that which is not his own , from the person to whom the law has appropriated it . if therefore these men would govern themselves by the maxims of strict justice , as long as they cannot overcome this scruple , they ought to make no purchases , but where they buy out the whole increase of the soil , and pay its full price : and as there are fair portions over the whole nation , that are tythe-free , this were a way of dealing that would look like a strictness of conscience , a regard to their own peace , and the quiet and peace of the society ; by so doing , they should possess nothing that were not their own , and invade nothing that were any other man's . thus , i think , i have omitted no material objection that is made to the terms of communion among us as to our worship and rituals ; and i think i have offered sufficient reason , not only to justify the concurrence of all the single members of our body in every one of them , but also to justify our forms and constitutions in themselves : it is enough to prove that they are lawful , to oblige all the members of the body or society to observe them ; but the fitness and usefulness of them must also be made out , to justify the laws and constitutions that are made concerning them . but tho lawful and unlawful are severe and rigorous things , and of a fixed and determinate nature ; yet fit or unfit are of a more loose and unstable order : and in this respect things may have different faces ; what is fit in one respect , and at one time , may be much otherwise at other times : and therefore , tho this is not a consideration strong enough to dissolve the obligation , under which private persons lie to obedience , yet it ought to be well considered by those to whom that care may belong . it is certain , that a long continuanc of any custom is a very powerful argument , enforcing any antecedent fitness that might have been at the first setling of such matters : for all novelties , as they gratify the levity of more inconstant minds , so they grate no less upon men of more staid tempers ; who naturally are not given to change : yet when all things are well weighed , there may be upon some occasions very good reasons for altering some things , which were at first established upon as good and just considerations ; since there is nothing in any human constitution , which comes not from an immediate divine authority , that may not be brought under second thoughts , and become the matter of new deliberations . to conclude , those divisions from us , and the prejudices that are raised against us , ought to make us watch the more carefully over our selves , since we have so many severe observers : they ought to oblige us to such an exactness of deportment , and such diligence in our labours , that our behaviour , both in our persons and callings , may not inflame and heighten , but on the contrary , very much allay and soften those prejudices : since after all that is said in the way of speculation and argument , the numbers are most wrought on by visible and sensible prejudices . if we see among those who divide from us , any of the appearances of vertue , in a sober and grave deportment , a modest and humble way of behaviour , a solemn seriousness , the fear of an oath , a plain simplicity of living , a mutual union and tenderness for one another , and a seeming to be in earnest in the matters of religion , together with a true strictness in breeding their youth to understand religion , and study the scriptures ; let us not deny that which we see to be true , but let us study to bring our selves , and our people , to outdo them in these things : and to add to these , an exact probity and justice , candor and truth , fidelity and integrity , a meek and gentle behaviour , free from rash censuring , and evil speaking , a universal charity to all mankind , a readiness to forgive injuries , to do good for evil , and liberality in our bounty to the necessitous ; straitning our selves to relieve others : and if we can bear with them by our charity , as well as the law tolerates them in their opinions , we may hope , by the blessing of god , in a competent time to overcome all their prejudices , and so to heal all our divisions , and to become of one heart and mind . finis . the contents . discourse i. concerning the truth of the christian religion . pag. 1. discourse ii. concerning the divinity and the death of christ. 25. discourse iii. concerning the infallibility and authority of the church . 52. discourse iv. concerning the obligations to continue in the communion of the church . 83. books lately printed for r. chiswell . a discourse of the pastoral care ; by the lord bishop of sarum . 8 vo . an imperial history of the late wars of ireland , from the beginning to the end . in two parts . illustrated with copper sculptures , describing the most important places of action written by george story , an eye-witness of the most remarkable passages , 4 to . a discourse of the government of the thoughts . by george tully . sub-dean of york 8 vo . memorials of the most reverend thomas grammer , archbishop of canterbury . wherein the history of the church , and the reformation of it , during the primacy of the said archbishop , are greatly illustrated , and many singular matters relating thereunto now first published in three books . collected chiefly from records , registers , authentick letters , and other original manuscripts . by iohn strype , m. a. fol. origo loegum ; or , a treatise of the origin of laws , and their obliging power . as also of their great variety , and why some laws are immutable , and some not ; but may suffer change , or cease to be , or be suspended or abrogated . in seven books . by george dawson , m. a. fol. a brief discourse concerning the lawfulness of worshipping god by the common prayer ; in answer to a book intituled , ( a brief discourse of the vlawfulness of common-prayer worship ) by iohn williams , d. d. 4 to . a true representation of the absurd and mischievous principles of the sect commonly known by the name of the muggletonians . 4 to . notes, typically marginal, from the original text notes for div a30350-e210 1 macc. 1.20 , 24 , 25. v. 41. v. 54. v. 57. 2 ch . 24 , 25. v. 26. v. 50. v , 64. v. 67 , 68. 4 macc. 46. 11 dan. 31 , 32 , 33 , 34. 11 heb. 34. art. 6. 25 num. 5. 3 num. 32. 20 num. 28. 1 sam. 15.33 . 1 kings 18.40 . 21 mat. 13. 9 luke 55 , 56. eus. chron theoph. anonim . vales. eus. l. 10. c. 8. eus. de vit. con. l. 1. c. 5. c 53. eus. l. 10. c. 8. de vit . con , l. 2. c. 2. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eus. l. 10. c. 8. lib. 10. principatum totius orbis affectans . eus. vit. const. l , 3 c. 12. theod. l. 7 de vit. const. l. 3 c. 11. theod. l. 1. c. 20. notes for div a30350-e3500 9. dan. 24 , 25 , 26 , 27. justin. apol. 2. 1 pet. 4.12 . ●● acts 22. 16. matth. 16 , 25. rom 15.19 . 1 cor. 14. 2 cor. 12.12 . 3 gal. 5. 1 thes. 1.5 . 1 tim. 1.20 . heb. 2.4 . sueton. in claudio . tacit. annal . 15. 1 cor. 2.4 . 6 heb. 4.5 . plin. lib. 10. ep. 97. luke 16.31 . numb . 12.8 . heb. 1.10 , 11 , 12. v. 15 , 16. gal. 3.16 . 1 pet. 3.19 . isa. 61.42 . isa. 7.49 . isa. 9.1 , 2. heb. 6.20 . heb. 7.3 . psalm , 110 4. lev. 21.7 , 13.14 . notes for div a30350-e7230 2 hag. 6.7 , 8 , 9. 2 cor. 3 , 18 1. heb. 3. 1. john 14. 2 cor. 4.4 . verse 6. 18. mat. 7. 1 cor. ● 5 , 6. 1 thes. 1.9 . 4 gal. 8. 2 phil , 10. heb. 1.6 . rev , 5.8 . 4. mat. 10. 19 rev. 10. isa. 42.8 . deut. 13.1 , 2. 2 col. 9. 1. çol. 16.17 . 2 jam. 1. 1 cor. 2.8 . 2 tit. 13. 1 john 5.20 . 1 rev. 8.21 . joh. 17. 3 phil. 21. 1 tim. 6.17 , 18. 2 phil. 6. 5 john 21. to 29. 6 john 54. 1 tim. 3.16 9 rom. 5. 1 joh. 2.2 . 1 pet. 2.24 . 1 cor. 15.3 2 cor. 5.21 1. gal. 4. 3. gal , 13. 2 tit. 14. 20 mat. 28. 3 rom. 25. 4 rom. 25. 5 rom. 6.10 ; 11. and to the end . 1 cor. 1.30 . 1 eph. 7. 1 col. 14.20 , 21. 1 joh. 29. 9 heb. 11 , 12 , 13 , 14. & 8.26.28 . 10. heb. 10 , 12 , 14 , 19. 13. heb. 12.20 . 22. luke 44. 26. mat. 36 , 37 , 38. 4. rom. 3. 2. rom. 12. 3. rom. 28. 5. gal. 6. 2 james 12. to the end . 3 john 18. notes for div a30350-e12420 16 , mat. 18 , 19. 18. mat. 20 28 mat. 20. 16. joh. 13. 1. tim. 3.16 . 17. deut. 8 , 9 , 10 , 11 , 12 , 13. 2. mal. 7. 16. john. 13. 5. gal. 20. 6. joh. 5 3. 15. act. 23. to 30. athan. de deer . sin. nicen. aug. con . maxim. l. 3. c. 19. 1 tim. 3.15 . 28. mat. 20. 2 cor. 6.16 . 13 heb. 5. 16. mat. 18 , 19. 2. eph. 20. 3. rev. 7. 11. luke . 52. 18. mat. 18. 22. luke 32. 21. joh. 15. notes for div a30350-e17270 13 joh. 35. 17. st. joh. verses 11 , 21 , 22 , 23. verse 23. 1 cor. 10.23 . 2 kings 18.4 . 14. rom. 13. ● vers. 23. 15. act. 9. 16. rom. 1. 1 tim. 5.9 . 1 pet. 5.14 . 16. rom. 16. 1 cor. 16.20 . 2 cor. 13.12 . 1 cor. 11.21 . 6 rom. 3 , 4 , 5. 2 col. 12. 13. john 14 , 15. 14. rom. 19. 1 cor. 14.26 , 40. 5. gal. 1. 16 acts 3.21 acts 24. 1 cor. 9.20 . 5 gal. 6. 6 gal. 15. 14. rom. 17. v. 18. v. 5. v. 23. 2 col. 16. 14. rom. 6. v. 13. v. 15. 1 cor. 3.5 . 2 cor. 3.6 . & 6.4 . & 11.23 . 3 eph. 7. 1 col. 23 , 25. 6 eph. 21. 4 col. 7. 1 thess. 3.2 . 8. rom. 28 , 29. 12. rom. 1. 10. mark 13. 1 cor. 7.14 . 2 acts 39. 12. exod. 11. 2 thess. 3.14 . 1 cor. 5.11 . 1 cor. 11.28 . 3. jam. 5. 7. zech. 5. 8 zech. 19. 9. esther 21.27 , 10 , john 22. 28. mat. 20. 3. john 5. 16. mark 16. 10 act. 47. 11 act. 17. 1 cor. 11.26 . 4 eph. 11 , 12 , 13 , 14. 1 tim. 3. 1 tit. 1. 1 cor. 14.34 , 35. 1 tim. 2.11 . 13 rom. 7. 2 sam. 20.41 . 1 sam. 24.8 . 1 kings 1.23 . 23 mat. 8.9 , 10. 20 john 15. 26 acts 25. 23 acts 26. 1 luke 3. 5 mat. 34. 5 jam 12. 1 rom. 9. 1 thess. 2.10 . 2 cor. 1.23 10 rev. 5 , 6 6 heb. 16.17 , 18. lev. 7. 1 sam. 14.24 , 38 , 39. 17. judg. 2. 26. mat. 63 , 64. 1 sam. 2.36 . 1 cor. 9.11 , 13 , 14 ▪ the divinity of christ and unity of the three that bear record in heaven with the blessed end and effects of christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called quakers : and the principal matters in controversie, between them, and their present opposers (as presbyterians, independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... quakers ... in several books, written by tho. vincent, will. madox, their railing book, stil'd the foundation, &c, tho. danson, his synopsis, john owen, his declaration / which are here examin'd and compared by g.w. ... ; as also, a short review of several passages of edward stillingfleet's ... in his discourse of the sufferings of christ's and sermon preached before the king, wherein he flatly contradicts the said opposers. whitehead, george, 1636?-1723. 1669 approx. 483 kb of xml-encoded text transcribed from 101 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a65863 wing w1925 estc r19836 12290642 ocm 12290642 58882 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65863) transcribed from: (early english books online ; image set 58882) images scanned from microfilm: (early english books, 1641-1700 ; 930:16) the divinity of christ and unity of the three that bear record in heaven with the blessed end and effects of christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called quakers : and the principal matters in controversie, between them, and their present opposers (as presbyterians, independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... quakers ... in several books, written by tho. vincent, will. madox, their railing book, stil'd the foundation, &c, tho. danson, his synopsis, john owen, his declaration / which are here examin'd and compared by g.w. ... ; as also, a short review of several passages of edward stillingfleet's ... in his discourse of the sufferings of christ's and sermon preached before the king, wherein he flatly contradicts the said opposers. whitehead, george, 1636?-1723. [28], 71, 72, [4], 73-96 p. [s.n.], london : 1669. reproduction of original in huntington library. "an answer to thomas danson's synopsis of quakerism ..." begins new paging. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. madox, william. danson, thomas, ca. 1624-1694. stillingfleet, edward, 1635-1699. owen, john, 1616-1683. vincent, thomas, 1634-1678. society of friends -doctrines. 2004-11 tcp assigned for keying and markup 2005-01 spi global keyed and coded from proquest page images 2005-02 judith siefring sampled and proofread 2005-02 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the divinity of christ , and unity of the three that bear record in heaven . with the blessed end and effects of christ's appearance , coming in the flesh , suffering and sacrifice for sinners , confessed and vindicated , by his followers , called quakers . and the principal matters in controversie , between them , and their present opposers ( as presbyterians , independants , &c. ) considered and resolved , according to the scriptures of truth . and more particularly to remove the aspersions , slanders , and blasphemies cast upon the people , called quakers , and their principles , in several books , written by tho. vincent will. madox their railing book , stil'd , the foundation , &c. tho. danson , his synopsis , john owen , his declaration , which are here examin'd and compared by g. w. and their mistakes , errors , and contradictions , both to themselves and each other , made manifest . as also , a short review of several passages of edward stillingfleet's ( d.d. and chaplin in ordinary ( so called ) to his majesty ) in his discourse of the sufferings of christ ; and sermon preached before the king ; wherein he flatly contradicts the said opposers . mark 14.56 . for many bare false witness against him , but their witness agreed not together . coll. 2.8 . beware lest any man spoyl you through philosophy and vain deceipt . 1 tim. 6.3 , 4 , 5 , 20. if any man consenteth not to the wholsome words of our lord jesus christ , &c. he is puft up , or proud , &c. acts 24.14 . after the way which they call heresie , do i worship the god of my fathers , believing all things which are written in the law and the prophets , &c. london , printed in the year . 1669. an epistle to the presbyterians and independants , and their rough hearers , who profess the scriptures to be their rule , whereby they are examined and tryed , and their wayes discovered . 1 st . whether do the scriptures speak of three persons in the god-head , according to your own rule , in these express words ; let us see where it is written ? come do not shuffle , for we are resolved that the scriptures shall buffet you about , and that you shall be whipped about with the rule . 2 dly . where doth the scripture speak of christ's righteousness imputed unto unrighteous men , who live in their sins ; and that in their unrighteousness and sins they shall live and die ? seeing that faith purifies the heart from unrighteousness ; and he that believes passes from death to life , and so from sin that brought death . and he that receives christ , receives righteousness it self by faith in him , the lord , the righteousness , this is scripture . 3 dly . and where doth the scripture say , that a man shall not be made free from sin ? and that it is not attainable in this life ? let us see where ever christ , or the prophets , or apostles , preached such doctrine ? give us plain scripture , without adding or diminishing , for christ's , bids men be perfect ; and the apostle spoke wisdom among them that were perfect . 4 thly . you that deny perfection , do ye not deny the one offering , christ jesus , who hath perfected for ever them that are sanctified ? do you not deny the blood of christ jesus , in trampling it under your feet , and the blood of the new covenant ; which blood of christ cleanseth from all sin ; and whose garments are made white by the blood of the lamb ; and he throughly purges his floor with his fan , and gathers his wheat into his garner . 5 thly . and did christ make satisfaction for the sins of men , that they should live and die in their sins ? for he came to save his people from their sins ; and so he died for them , that they should not live to them , but to god through him . 6 thly . where do the scripture speak of a trinity of distinct persons , from genesis to the revelation ? give us plain scripture for it , without shuffling , adding or diminishing , you that talk so much of scripture to be your rule ; for the father , word , and spirit , this is owned according to scripture , and they agree in one. and we charge you to give us a plain scripture that saith there are three separate persons ; let us see scripture , we will have scripture for it , or otherwise be silent . 7 thly . and where do the scriptures say , that christ the light of the world ( which enlighteneth every one that cometh into the world ) is not sufficient to guide men to salvation ? christ saith , believe in the light , that you may become children of the light , and children of the day ; and who walk in the light , there is no occasion of stumbling ; and this is the condemnation that light is come into the world , and men love darkness rather than light , because their deeds be evil ; and is not the light sufficient , that lets a man see whether his deeds be wrought in god , read john 3. 8 thly . where doth the scripture say , from genesis to the revelation , that the true faith of god is without works ? hath not faith works that purifies the heart ? doth it not give victory ? will you deny the works of faith , because the works of the law was denyed by the apostle ? 9 thly . where doth the scripture say , that it self is the word of god ? do you not belye the rule here ? for , doth not the scripture say , that christ is the word ? and the scriptures are words : read exodus 20 , and revelation 22. he that adds to these words , and takes from these words , the plagues of god are added to him . so see whether you are not adders to these words , as it is made appear before ? and christ saith , my words that i speak unto you , they are spirit and life , &c. and in many places of scripture god saith , my words : doth not scripture signifie writing ? for all your high schollar-ship , you may go to the english school-master , and it will tell you what it signifies ; what is all the writing in peoples hearts ? is paper and ink in peoples hearts ? come , do not cheat people , but confess truth ; you affirm scripture to be the rule , but are found contrary to the rule . but , what is all the scripture the rule , from genesis to the revelations , to walk by and practice ? or , what part of scripture is the rule ? are herods words , pharoahs words , nebuchadnezars words , judas words , the jewes words , jobs friends words , the devils words , the offerings and the sacrifices ? &c. come , what part of scripture is your rule ? distinguish : for you say the scripture is your rule ? is it all a rule for practice ? must we obey every tittle of it ? for we own the scriptures more then you do , which holy men of god gave forth , christ jesus , and the apostles and prophets ; and they made a distinction , but you make none : do not go with your malice and envious minds , to possess the people , and say , that we dis-esteem the scriptures , for we esteem scripture more than you do , that have kept people under your teaching , that they might be paying of you , and so make a trade of them . the scriptures speaks plentifully concerning christ being the word of god : god is the word , is not this scripture ? and in the beginning was the word , and all things were made by the word : and , were all things made by the scriptures ? — and we say the scriptures are a better rule than your directory ; for if the scriptures be the rule , why do you set up a directory to be your rule ? what! will you bore out peoples eyes , that they shall not see how you dissemble : and why did you make a church faith at savoy in eleaven dayes time , if the scriptures be your rule ? but it seems the scriptures are not a sufficient rule for you ; but your directory and your church faith , it seems , is your rule ; scriptures are not sufficient to be your rule . and , why do you deny common prayer , and set up a directory and a church faith of your own making ? and there , in your directory , do you not set up your imaginations and meanings above scriptures ? come , people will not sell their wits , reason , and understanding : come , people , you all know that when you come to discourse with these presbyterians or independants about scriptures , who say it is their rule , they will presently fall , and give it a meaning , and say it is their opinion and judgement , and conceive it to be so . — and so then the presbyterians and independants meanings , and opinions , and thinkings , and conceivings , and imaginations , and judgements ; this must be the rule , and not the scripture : then you must not take it as the scriptures speake the quakers will take it literally , cry they , and these have been the presbyterian , and independant tricks , this long time . — what think you , do we not know your tricks ? and so you would make people believe what an esteem you have of scriptures ; when it is nothing but meanings , and old directory , and church faith ! do you think we have forgot your old malice and envie , when you haled above three thousand of us to prison in the other powers dayes , and persecuted to death about thirty three , which stands upon record to this day , whose blood you have drunk , and mingled with your sacrifice , and whose innocent blood lies upon your heads ; was the scripture your rule to do thus ? nay , christ bids you love enemies , let scripture be your rule ! have you not been like judas , and the persecuting jewes , and the heathen , that persecuted the true christians ? you have banished the rule which is to love enemies , and love one another : and christ saith , freely ye have received , freely give : but you will not give freely , for you have not received freely ; you will have the club and the bagg ; for , what havock have you made of them that could not put into your mouths ! what imprisoning and spoyling of goods did you make when you had power ! this is not gospel ; this is besides the rule : you are worse than the outward jewes , for where did they ever take trebble damages of them that did not hire them ? it was time for the lord to bring you down , who are judged by your own rule . 10 thly . and why do you belye the quakers , with saying , that your good works ( that is of self ) are the meritorious cause of justification . answ. christ works all our works in us , and for us , who is our justifier ; s. f. hath sufficiently cleared this matter , and answered you . 11 thly . and where doth the scripture say , the works of faith , and the works of grace , and the fruits of the spirit , are sinful ? 12 thly . and where do the scriptures hold forth the sprinkling of infants , and call it an ordinance ; and tell of a sacrament , and call it an ordinance . let us see scripture for these things , and that the apostles practised them as you do ; and whether your practises were according to theirs ? and have you the same power and spirit as they had that gave forth scriptures ? answer plainly in plain words of scripture , that you do not err from the words and rule which you say is your rule . — but do you not remember , you presbyterians and independants , what havock you made of the goods of the people of god , whom in scorn you called quakers , because they would not pay for the bread and wine you eat and drunk ; you drunk it your selves , and eat it your selves , and made them pay for it ; did the apostles ever do so , to spoyl any ones goods , because they would not pay for their bread and wine they eat and drunk ? come , let us see your scripture , your rule , which you boast so much of for these things , who make people believe it is your rule ; let us see a rule for this : but you grumble , because you have not power to fall upon the quakers , to make them pay for your bread and wine you eate and drink , as you have done formerly ; and then when you have done , boast that scripture is your rule , and you say this is gospel , this is glad tydings , is it ? and then you spoyl their goods for your bread and wine . where were you in the time of persecution ? we could see but few of you then ; for then you slunk into holes and corners , & had out your scouts ; and now when you have a little liberty , what a bawling you make against quakers ? you are a little hungry bitten , because you have not tythes , and easter reckonings , and midsummer dues , and money of the quakers for your bread and wine ; will you avenge your self of the quakers ? 13 thly . and do you not say , that your sanctification , and justification , and your prayers , and graces , and faith , all are imperfect ? ( as manifest in you ) is not christ justification , and sanctification ? and must you not pray in the spirit of god ? and is it not perfect ? what darkness is this ! must not christ be in you ? and , is not he in you ? and faith in you ? and the spirit of god in you to pray by ? and so if it be imperfect , then it is your own praying , and your own justitication , and sanctification , and faith , and application ; it 's of your own making , and not christ's ; for christ is perfect , who sanctifies and justifies , and his spirit is perfect . priest danson , presbyterian , how now ! dost thou not bring cardinal pool , and aquinas , and aristotle , to prove thy assertions , and thy imaginations ? it seems scripture is not sufficient : thou wouldst make people believe , that the presbyterians were against the papists and heathen both ; but now they must be the presbyterians patrons , and yet could make people believe that the scriptures were their rule ; but this must be their rule , the papists and the heathen : read danson's synopsis of his quakerism , what a bundle of lyes he hath drawn up together ; he may take them home to himself . 14 thly . and why do you presbyterians cry against the quakers light , which is christ , as being but an heathenish light ? and now to oppose them , you are fain to run to the heathen , and to the papists , to find arguments ; and then tell people the scripture is your rule ( o deceipt ! ) 15 thly . where doth the scripture speak of an humane nature of christ in heaven ? is not christ and his body glorified , and he the lord from heaven ; for is not christ's nature divine , and his soul divine , which comes out from god ? and where is his soul called humane ? come to the accidence again , thou that professes thy self to be a great schollar , tell us what humane signifies . 16 thly . thou speaks of three persons ; and a man is a person ; what doest thou infer from this ? is god a man ? no , he is a spirit , i tell thee the scripture sayes so : is the holy ghost a man ? it is call'd the holy spirit ; and christ was a man , the man christ jesus . — so it seems the presbyterians can say little of himself , but he hath learned something of the learned wotton , in pag. the second , but he doth not tell us what he is , whether a papist or an heathen . 17 thly . thou sayest the soul is part of man's nature ; where doth the scripture , thy rule , say so ? for the scripture saith , god breathed into man the breath of life , and man became a living soul. 18 thly . thou sayest the word person cannot properly be attributed to the father , son , and holy ghost : why doth the presbyterians rage so against the quakers ? it seems you cannot agree among your selves ; because the quakers speak as the scriptures do , father , son , and holy spirit ; and say the scripture doth not speak of three persons , as thou thy self in thy third page sayes the word person cannot properly be attributed to the father , son , and holy ghost : see how this man is in confusion , who saith sometimes there are three separate persons ; and another while , the word person cannot properly be attributed to the father , son , and holy chost : but we do charge danson , and his brethren , to make this good by scripture in plain words ; — for the scripture saith , the father is in the son , and the son is in the father , and the holy ghost proceeds from them . — so how can you say they are separated , when they are one in another ? but it shews you have little knowledge of god , or scriptures either . 19 thly . the priest saith concerning that distinction in the god-head , it cannot be apprehended by us ; — and yet he will call them three separated persons , and a trinity ; and gives them names which are not apprehended by you ; you might have been silent then in what you did not apprehend : and yet you will lay principles down concerning god , the son , and spirit , which you do not apprehend your selves , but presume above what is written , and so go contrary to your rule . — should you not call the father , son , and holy spirit , as the holy men did call them in the scriptures ? 20 thly . in the 4th page thou sayest , the father , the son , and the spirit , are said to be three , yet but one god ; and yet thou sayest we do not know what to call those three , but three persons ; and there is that ascribed to them ( thou sayest ) properties , which agree not simply . answ. the father , son , and spirit agree ; but that which you do ascribe , do not agree with scripture with them , nor among your selves about them . — and if you do not know what to call the father , son , and spirit , but three persons , you might have holden your tongues then , till you did know , who calls them and gives them names contrary to scriptures , and the holy men of god , who called them father , son , and spitit , who were wiser men then any of you . 21 thly . and again , in thy 4th page thou sayest thre subsistents ( that is persons , though not strictly , yet proportionably , or anologically so called ) in the god-head . people ! did you ever hear such a mash ? we do charge this presbyterian to make these words good by plain scripture , viz. three subsistents , three persons , and analogically ; is this a scripture word people ? where did the apostles use any such dark words ? hadst thou not this word from the heathen ? well , mark reader , he sayes there are three persons , and three subsistents in the god-head ; and hath not he made four here ? if there be three in the god-head he hath made four ; for , what is the god-head ? god is one , and he hath made three besides ; see pag. 4. of his book . — and so , in the title of his book , he speaks of three persons in the god-head ; are there not four then ? and in the said 4th page , he sayes , he thinks he hath answered all the arguments of the antitrinitarians ; he doth but think so , it seems . answ. the scripture saith , 1 joh. 5.7 . that there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . but he doth not say that they are separated nor distinct , neither doth call them persons . — and thus we call them , as the scriptures call them , father , word , and holy ghost ; and the apostle doth not say they are separate , nor distinct ; and we are not to presume above what is written . — we charge you , presbyterians , to give us printed scriptures for these following words ; and let us see in what chapter and verse they are printed ; come to the rule , and do not presume above what is written : concreet , abstract , predicate , the relative , co-eternity , co-essentiallity , co-equallity , communication of properties , co-essentiallities , modallities , suppossitallities , incommunicable subsistances , and hypostatical unions . — come , are these words spoken in the rule , the scriptures ? let us see the chapter and verse , that we may see where such terms are spoken of the father , word , and spirit , which are one ; had you not them rather from your old logical and philosophical books ? and have not they been your rule for such words , and not the scriptures , which the holy men of god spoke forth . thou sayest in the 12th page of thy book , that we must not take man here for a person , but a nature , as you do god , &c. and yet before , thou saidst , that man was a person ; and so it is the nature that is a person , and not the man , nor god : but thou hast not defined to us what a person is , nor what the word person signifies , for all thy schollar-ship . — and thou sayest , ye mean no more then the name man to be attributed to peter , james , and john ; because the same human nature specifically agrees unto them ; and so is the name god attributed to each person , because the same divine nature subsists in each of them . answ. this is a dark thing , to whom will you liken me , saith god ? [ like peter , james , and john , or like unto some corrupt person ] the saints were partakers of the divine nature ; what do you say of them therefore ; and where do the scriptures speak that the nature of god is so simple , &c. where learned you this word ? and where doth the scripture use these words accidents and integrals of the god-head ? and this is your conceptions and notions of god , and the word , and the spirit , as it 's said in the 13th page of danson's book ; it 's a conception and notion indeed : — for you say in the same 13th page , the conception or notion that we have of the father , &c. so it 's but a notion and conception , it seems , that you have of the father ; — and then sayes ( suppose ) as a subsistent , or person , &c. but which of these terms it is , this notionist hath not declared to us in his 13th page ; — and this notionist goes on in the said 13th page , and sayes , nor can we say that the notion of the father , as one person in the god-head , includes the son ; nor the notion of the son , as one person in the god-head , includes the father . reader , didst thou ever hear the like ! this is but a notion of the father , and a notion of the son indeed . — and are these presbyterian priests like to interpret scripture with their notions , conceptions , and suppositions ; no , no. no one knows the father but the son , and he to whom the son reveals him ; — nor none knows the son but the father ; and to know god , and jesus christ , is life eternal ; and none can call him lord but by the holy ghost . — and so this knowledge is beyond all your false conceptions , suppositions , and notions ; and if the holy ghost , the saints bodies be the temple of it , which holy ghost leads them into all truth : and if the holy ghost be a person , then have not the saints a person in their bodies ? and why did not the apostle say , that their bodies were the temples of a person , according to your doctrine and rule , — the holy ghost is a spirit , — and so let us see that scripture which gives the holy ghost the name of a person . and he speaks again in his 14th page of three distinct persons are one with the god-head ; — now reader , is not here four ? to wit , three persons and the god-head ; but reader , we charge him to give us chapter and verse for this doctrine , for we must order him with the rule . and then he tells us of a notion of the father and including the son , it 's but his own notion ; — for if he had known him he would have spoken in a form of sound words , whereby he might not have been reproved . and again , the presbyterian sayes , the three persons are distinct , and the rule is to be understood that they are one among themselves only in respect of that , wherein they agree not simply . answ. reader take notice , he sayes , the father , and son , and holy ghost , which he calls three persons , doth not agree simply ; is not this contrary to scripture ? what agreement is this which is not simply ? what! separate distinct persons , not agreeing simply ! — come , what is this agreement then , if it be not an agreeing simply ? tell us what it is by chapter and verse ; thou sayes the scripture is the rule ? where doth the scripture say , that the father , son , and spirit doth not agree simply ? — didst thou not say , that god was so simple , that he admitted of no parts ; what agreement is this if it be not simple ? what is it then ? tell us . dost thou not abuse the father , son , and spirit , and scriptures ? clear thy self ; and make this good , that the father , son , and spirit doth not agree simply ; if not simply , then tell us how ; and give chapter and verse for it out of the scriptures , or else acknowledge thy self to be of a sandy foundation . seeing thou sayst , a man is a person , and god is a person ; and the scripture saith god is a spirit , and christ was conceived by the holy ghost , the begotten of the father . was christ the image of the father , as he was of the generation of abraham , or david , or adam ? or according to the spirit ? — whether of these was he the express image of his father's substance , because thou calls the father a person ; — and the scripture sayeth , he suffered according to the flesh , — which he did not die as he was god ; and the scripture calls him son of man , and son of god , and he being the express image of his fathers substance ; see the old translations . and dost thou not , in thy 16th page of thy synopsis , bring the greek philosophers to prove the persons ? yes : how now presbyterian priest , thou hast run beside thy own directory and scripture both , but the greek philosophers must be thy rule , and leader ; surely people will not alwayes have their eyes blinded by you , christ is come to open them . and in the 17th page of his book , the presbyterian saith , that hypostasis must be rendred person , or subsistent , or some word to that effect , he sayes . — so people see it must be some word , but what it must be he knows not ; and so in this manner they are giving names to christ and god , besides the rule of scripture ; we charge thee shew us a verse in scripture that speak such language , and where one word may be put for another by metalepsis ? and so leave people in doubts and questions ; you are going beside your scripture and rule , that at last people shall not know what to call god and christ. — so the presbyterians and independants must give us scripture ; for we will not be satisfied with your notions , and whymsies , and false conceptions , which you have from aristotle , and the greek philosophers , and the papists , and cardinals ; we do command you to give us scripture , chapter , and verse , presbyterians and independants , for these things plainly , — seeing you are of late perked up in a way of scolding against us ( not like the holy men of god , patient and meek , and apt to teach ) as you may see in the latter end of your brother vincent's book ; is that the language of a christian ? no ; he hath declared what spirit you are of , rabshecha's spirit , railing , and speaking evil of the way of truth ; he thinks to overcome by railing , and complaining , not by love ; nay , the lamb must have the victory . whether or no was christ's blood shed for all men , and by it justifies all men , they living in their sins , and not believing in it ; are they saved by their saying they believe in the blood , and not believing in the light ( which christ commands ) and become children of the light ; and they say they believe , and yet not pass from death to life , and from sin that brings death ? and whether or no any are cleansed from all sin by the blood of christ , but such as walk in the light of christ , as in 1 joh. 1. and so whether or no are those justified who believe not in the light of christ , nor passes from death to life , nor walks not in the light , whether or no are those justified by christ's blood , and have not the testimony of justification in them , as in the accompt to god christ's blood was shed for all men ; but for a man to come to partake of this justification , is it not to feel the blood sprinkling the heart and conscience ? — for the outward jewes in the figure , had blood sprinkled upon them in the outward offerings ; — come answer us by scripture ? do not daub up people with untempered mortar ; do you know the mortar that is tempered ? whether or no was christ an offering for the sins of the whole world , and died for the sins of the whole world ? whether or no all the sinners and ungodly of the whole world are justified by his death , and by his offering up once for all ? answer in plain words . and whether or no you will make a sect , that he died for some ungodly and some sinners only ; for the sons of adam were the sinners and ungodly : but he that believes , is born of god , and they receive christ , and he gives them power to become the sons of god , and they know he died for them , and have the testimony of it , and have the benefit of his death and resurrection . and what was the light that shined in the darkness , and the darkness comprehended it not ? what was the spirit that the wicked grieved , vexed , and quenched ? where is it ? and what is the spirit of truth that reproves the world of sin ? where is it that leads the saints into all truth ? come , we must have plain scripture for these things . what is the law that god will write in the heart , and put in the mind , that all shall know him from the greatest to the least , that they shall not every one teach his brother ; and shall all know the lord ? what is that light that shines in the heart , to give the knowledge of the glory of god in the face of christ jesus ? 2 cor. 4. what is the word of god in the heart the apostle preached , and the people was to obey it , and do it ? and what was that rule that adam had , and all the holy men in the old world ? and what was the rule of enoch's faith , by which he was translated ? and abraham's faith , who obeyed god , and forsook his countrey ? — answer these things by scripture , because you say , the writings ( the scriptures ) are the rule of faith. and presbyterians and independants , have you forgotten all your petitions and addresses you petitioned and made to the other powers against the quakers ? if you have forgotten them , read william caton 's book of your petitions and addresses gathered up and down the nation . what you said of oliver and richard , and how the people of god , in scorn called quakers ( the first beginning of calling them so , was at darby , by one bennet an independant , about 19 year since ) and then when the people called quakers were gathered together in divers places to worship god , then you said they were plotting together against oliver ( whom some of you called the light of your eyes , and breath of your nostrils ) to bring in king charles ; and oliver said , we would not hurt a mouse , at that time , though he did cast many of us in prison , through you , after that ; and then you baptized us in your prisons by cruel sufferings . of all men — you should hold your tongues in bawling so against us , seeing the light of your eyes , and breath of your nostrils is gone ; — and what , was it not through some of you , that the act against sturdy beggars came forth ? upon which , friends at that time could hardly travel three or four miles from their own houses , but they were whipped , men worth three or four-score pounds , or an hundred a year , were whipped for beggars and vagrants ; — — and then did you not get another act , that we must not speak to you in going or coming from a steeple-house ? and how friends were thronged in prison up and down in the nation by you ? answer these queries . and thus you may see what a havock you made in your day ; but when persecution came , you durst hardly look out with your heads your selves . and was there ever the like known , or seen , how your brethren turns from north to south , and from south to north ; and there they can turn , and chop , and change ; — and yet you could tell us then , that the common-prayer was hell , and egyptian bondage . — and we could hardly have a meeting , but you were incensing the rulers against us , that we were plotting to bring in king charles ; and how many in those dayes were put in prison upon that account by you , because we went to meetings ? we can tell you , we have a list of them ; — and yet the quakers were house creepers ( said you ) when you had gotten the mass-houses , and tythes , and your easter-reckonings , and midsummer-dues , and straining our goods for your bread and wine ; — and who are become the house creepers now ? — then you had gotten the old mass-houses . oh! your filthiness comes to be made manifest to all men , and you have made your selves ridiculous ; who are fighting against an innocent people , that wishes hurt to no man , but the good of all men . and do you think that the lord will nor remember and reckon with you for all these things ? dare you look into the book of your actions and consciences , and see what is written there , and see if they be not recorded . how now presbyterians , high priests ! what , is this your doctrine that you now preach up , for your hearers , to go to a bawdy-house , as thomas vincent speaks ? what liberty here , do you give to youth , and your hearers ? who sayes , it 's worse to go to the quakers meetings , than to a bawdy-house : you pleaded for a body of sin as long as you live , but now it 's com'd out indeed , when you plead for a bawdy-house rather than quakers meetings ; it 's like the presbyterian priest knows where they are , it appears , as if he thought more of a bawdy-house , than of christ and vertue . so it 's clear here , you are them that turn the people to vice , and from the lord and his truth ( ellimas like ) seeking to pervert ; for the quakers meetings are in the fear , and power , and spirit of god , who meet together in the name of christ jesus : so it 's like you love meetings at bawdy-houses , more then the meetings of the people of god ? who meet to worship god. and if this be your doctrine , then you must enlarge your brothel and bawdy-houses , as they do at rome , legorn , and venice , and other parts in italy ; and then they will give you tythes , and easter-reckonings , and midsummer-dues ; for , have you not called bawdy-house people , good church members ? and have you not taken tythes of them ? and would you not say , the peace of god to them , for paying you tythe ? who would have thought that we should have had such unvertuous expressions from the presbyterians , that this stinking savour should have lyen covered under their weeds ; — well , the quakers must declare against all your bawdy-houses , which thou , vincent , sayes , thou hadst rather thy people should go to , than to the quakers meetings , where the word of god is preached ; — and so presbyterians , if this be your doctrine to your people , to send them to bawdy-houses , rather then to send them to a meeting of the people of god ; we utterly deny you , and your bawdy-house too . and is it not a shame to put in print , to tell the world , that thou wouldst rather have thy people go to a bawdy-house , than to a quakers meeting ? for it 's like , if thou wilt set up that house , thou mayst have a yearly revenue ( like thy father the pope ) out of your bawdy-houses ; it 's like , if you were there , you might get some gain , if you had bawdy-houses ; but if you go to the people of god's meetings , then you will get no gain . well might william pen say the priest prayed whiningly , and looked pale , when you had lost your easter-reckonings , and midsummer-dues . — is not the great bason holden at door ? what , this is a new way ? is it ? whether brings in more profit to the priests mouths , tythes , and easter-reckonings , and midsummer-dues , or the great platter ? now do you not cry up bawdy-houses , or any way , so that you can get gain ? i wonder for all this idle time you have had , that you could not answer samuel fisher's book amongst you , for it stands upon your heads ; he hath answered all your principles , and more then you have questioned : have you forgot your regiment of fighting priests ? and how the presbyterians and priests beat the quakers ? read the book of fighting priests , how they tore the cloaths off lasses and young men , and drew their rapiers upon them , and broke their heads , and shed their blood , and yet you must have the title of gospelers , but more like unto raging heathens , who imagine vain things against god , and christ , and his people ; but the lord hath broken your horn , the wild beast , and put him under a chain : so we looked you would have given out a book of repentance for all your wicked actions in the other powers dayes , and shewed forth a work of reformation ; do you not remember how you came with your drums and fiddles ? independants and presbyterians , is it not clear here to all people , that you deny god , and christ , and the doctrine of the prophets and apostles , in your saying , that god hath ordained some persons to be damned , when god saith , ezek. 18.32 . he desires not the death of him that dieth . and in isa. 1.18 . it 's said , come let us reason together , saith the lord , though your sins be as scarlet , they shall be as white as snow ; and though they be red like crimson , they shall be like wooll : and , vers . 16. wash ye , make ye clean , put away the evil of your doings from before mine eyes , cease to do evil , learn to do well . — and the apostle saith , in 1 tim. 2.4 . god would have all men to be saved , and to come to the knowledge of the truth ; and christ hath given himself a ransom for all , to be testified in due time ; and christ tasted death for every man , and is a propitiation for the sins of the whole world . and his blood was shed for all men . and the gospel is to be preached to every creature ; and , go and teach all nations , matth. 28. now is it not clear , that these presbyterians and independants , who say , that christ died but for some , and offered but for some ; have they not denied christ's blood for all men , and his propitiation for all men ? — and in doing this , they deny god's will , who would have all men to be saved , and to come to the knowledge of the truth . and would they not lay the fault in god , when the fault is in man by not believing ? and do they not make sects here , in saying he died but for some , and would have but some to be saved , and he shed his blood but for some . — and the scripture saith , that all are gone astray , both jew and gentile , that he might have mercy upon all : see rom. 11.32 . and they say , that he will not have mercy upon all ; and do not you say , that he will have mercy upon some ? contradicting the apostle and the rule . — for the scripture saith , christ enlighteneth every man that cometh into the world ; and you say that he enlighteneth but some . — and the scripture saith , that the grace of god that bringeth salvation , hath appeared to all men ; and you say , the grace of god that brings salvation , hath appeared but to some , and all have not received grace . and the scripture saith , god so loved the world , that he gave his only begotten son into the world , that whosoever believeth in him should not perish , but have everlasting life : — and do not you say he gave him but for a few , and loved some of the world ? and , do not you contradict scripture , and god , and christ , and the prophets and apostles words , and so are found in an erronicus principled spirit ? — and so , is it not clear , that you deny christ , who died without the gates at jerusalem , whose blood was shed for all men , and denies the propitiation and attonement for all men , and denies jacob's prophecy , who prophesied , that the gathering of all nations shall be to shilo . — and you say , that some of the nations shall be saved , not all ; and here , do you not deny the very scripture it self , and god , and christ , and the prophets and apostles words , and denies their doctrine ? and also , is it not clear that you deny the true faith of god's elect , that the just lives by ? and is not faith the gift of god ? and do you not say , that faith is not perfect ? do not you hold justification without , and that it is without man and woman ? and doth not faith heal ? see matth. mark , luke , and the acts. and was not the church established in the faith ? acts 16.5 . is it not called the righteousness of faith ? rom. 4.13 . and how that the saints are heirs by faith , and it is called the word of faith , rom. 10. — and it is called the spirit of faith , 2 cor. 4.13 . gal , 5.6 . and faith that works by love. — so it 's clear , that you are out of this faith , that lives in malice and hatred . — and the scripture speaks of one faith , one baptism , eph. 4. and the unity is in the faith , and faith gives victory over that which hath separated from god. — and faith is the shield . — and the saints was to strive together for the faith of the gospel , 1 thes. 3. remember your work of faith , and put on the brestplate of faith , 1 thes. 5.8 . the work of faith with power ; and holding faith and a good conscience , 1 tim. 5.19 . and have not you made shipwrack of this faith in christ jesus , and god , to say christ's blood was not shed for all men , and god would not have all men to be saved ; and hath ordained some to damnation ? is not faith called a mystery , 1 tim. 3.9 . were not the saints to fight the good fight of faith , 1 tim. 6.12 . — are not you among them that have erred concerning the faith , and have overthrown the faith of some in not believing the one offering once for all , his blood for all , his death for all , and so are become reprobates concerning the common faith , tit. 1.4 . — and without faith it is impossible to please god , who is the author and finisher of our faith ; — which you made yours at savoy in eleven dayes time , in oliver's dayes . — and the just shall live by his faith , heb. 2. and hearts purified by faith , acts 15. — and sanctified by faith , acts 26. rom. 3. a man is justified by faith. — so it 's clear , reader , that faith justifies , sanctifies , — and faith purifies rhe heart , and so this justification is within , and the mystery of faith is held in a pure conscience , and the conscience must be within , must it not reader ? and so here thou mayst see how these presbyterians and independants have erred from the apostles doctrine . — and in rom. 5. and being justified by faith , — by whom we have access to god by faith , and justified by faith in christ jesus , gal. 2. and the apostle saith , i live by the faith of the son of god , — and the just lives by faith , — by grace you are saved through faith , eph. 2.8 . luk. 2.5 . thy faith hath saved thee . and do not the presbyterians and independants deny christ's doctrine who deny perfection , — both the doctrine of god , and the command of jesus christ , and the ministry of christ jesus , and makes void all the apostles exhortation ? — for god said to abraham , walk before me and be thou perfect , gen. 17. — and do they not deny the way of god which is perfect , psal. 18.30 . and the law of the lord is perfect ; and christ saith , every one that is perfect , shall be as he is ; — and , be ye perfect as your heavenly father is perfect , mat. 5. and noah was a perfect man , gen. 6. thou shalt be perfect with the lord : he hath made my way perfect , 2 sam. 20. job was a perfect man , and one that feared god , and eschewed evil , job 1.1 . god will not cast away the perfect man. — — now , do you not say there is no perfection ? do you not give the scripture the lye ? god made my way perfect , psal. 18. mark the perfect man , psal. 37. and the wicked may shoot at the perfect , psal. 64. and are not you them that shoot at the perfect with your dirty arrows ? and christ prayed , that they may be perfect in one , joh. 17. is not christ's prayer to be fulfilled , or did he pray in vain ? will you deny his prayer you vain men ? is not christ's prayers available ? — the apostle said , he spoke wisdom among them that were perfect . — ye false ministers say there are none perfect . god comforts his people , and ministers , and sayes , his strength is made perfect in their weakness . herein is encouragement to perfection by god's ministers , be perfect , be of good comfort ; but you say none can be perfect , and so you are miserable comforters . — and the work of the ministry , eph. 4. was to bring people to the knowledge of god , to a perfect man , and to the measure and stature of the fulness of christ ; — and are not you false ministers , and evil workers , who say there is no perfection , you cannot bring them , it seems , to a perfect man , you cannot bring them to the measure of the stature of christ , — but runs up and down , and fetches all the weaknesses of the saints , and applies them to people to hold up imperfection to them , as paul , peter , john , and some others . 2 cor. 13. we wish your perfection , and heb. 6. let us go on to perfection . — and col. 2. the bond of perfectness . — so is it not clear here whose ministers you are ? — neither according to god , nor christ , nor according to the scriptures , nor according to the prophets nor apostles . — by one offering , he hath perfected , for ever , them that are sanctified . — and what hee , is this , but christ jesus ? — and now it 's clear , that you deny this faith that sanctifies , — and that you deny this one offering ( mark ) for ever , them that are sanctified . — and so it 's clear , that you deny the one offering of christ jesus without the gates of jerusalem ; — and sayes , that none are perfect , and no perfection here : — you may as well say there is no faith here . — and you that say also there is no overcoming here , you may as well deny belief here ; for , he that believes is born of god , and he that is born of god overcomes the world ; — and greater is he that is in you ; than he that is in the world. so it is manifest , that you have not this greater birth in you to overcome the world ; and here you stand against all the believers , and all the houshold of faith , which faith gives victory ; — and you say there is no victory here ; — and so , what can you cry up but sin , and bawdy-houses ? and you would rather have your people go into bawdy-houses , then to go to the houshold of faith , which preaches down sin , and imperfection : — for god is perfect , his way is perfect ; and he bids , be perfect : — and the ministers was to present every man perfect in christ jesus , see col. and you preach up imperfection for term of life , so ministers of satan ; — for the devil made man imperfect , christ makes them perfect ; and god made them perfect , and said , be perfect . so are you not all the blind guides that leads into the ditch , which is a corrupted place , that people are corrupted , not perfect ; but the true ministers presented them perfect in christ jesus . — and so , is it not clear , that you deny the blood of christ , and trample it under your feet ? — for , christ sanctifies his people with his own blood , heb. 10. the blood of christ jesus cleanseth from all sin , 1 joh. 1. & rev. and he hath washed us from our sins in his blood ; and they overcame by the blood of the lamb ; and , whose garments were made white by the blood of jesus . and do you not give the apostle , and the scriptures the lye , and makes christ's blood of none effect ; — and sayes , they are not made white , they are not cleansed from all sin , and that they must have a body of sin and death as long as they live , and that they are not redeemed to god. — do you not make the blood of christ of none effect here ? — which is to wash and to cleanse away that which is brought into adam by the serpent , and deny christ's purchase , who purchased his people , and justifies by his blood , and redeemed through his blood ; and what redemption is this , and purchase is this , and justification is this , if they be not redeemed out of sin , and evil , and old adam ; christ hath redeemed us to god through his blood , rev. 5. eph. 1. are not you them that have counted the blood of the new covenant of none effect , heb. 10. and troden it under foot , wherewith he sanctifies , and so are they that have done despite against the spirit of grace ; for do you not say , the spirit of god is not given to every man to profit withal ; — only some have the spirit say you ; — who are they then , that vexes it , and quenches it , and grieves it ? — and were not they wicked people whom the lord gave his good spirit to , to instruct them , nehem. 9. they were such as rebelled against nehemiah . and here it is clear , that you make sects , and denies the prophets and apostles doctrine . — and you say , that christ doth not enlighten every man that cometh into the world ; do you not here deny john's doctrine , and scriptures , and christ himself , who saith he is the light of the world. — and deny that which people should believe in , — believe in the light , that you may become children of the light , as in joh. 14. — and deny that which should give people the knowledge of the light that is in their hearts , the light of jesus , 2 cor. 4. — and so people see what these men can preach , that deny true faith , true belief , true apostles , and scripture , and the blood of christ , and the offering ; and so denies god , and christ , and his commands ; and preach up sin , and imperfection , and the bawdy-houses ; and would have his hearers rather go to a bawdy-house , than to go among the people called quakers , that preaches up perfection , and the blood of jesus , the one offering , that makes people perfect , and sanctifies them ; and must not people have faith in them , and christ in them , and the blood in them sprinkling their hearts and consciences ? reader , i pray thee read the scriptures , for they were given forth to be read , and believed ; and not for presbyterians and independants to make a trade of them , and keep people alwayes to be hearing them , and paying of them ; the holy men of god did not give forth the scriptures for that end , that suffered many of them , to death , for giving them forth : and so i pray thee , reader , do not fell thy wit and reason any longer ; for they will put it up all in their pokes and bags , and then lead them into a ditch , and barren mountain , and so feed themselves of you , and not feed you : but the lord is come to gather his people from off the barren mountains , and from their mouths that have fed themselves and not the flock , and sought themselves and not the flock ; and made a prey upon you , and sought for your wooll , & hath bit you when you put not into their mouths ; and have sought for handfuls of barley , and a piece of bread ; and hath born rule amongst you by their means ; and hath been the greedy dumb dogs that could never have enough , — who have been slumbering . — read jer. 5. isa. 56. mic. 3. ezek. 14. and so read how christ marks out those false teachers , mat. 23. and the apostle to timothy and titus . — so no more , but my love , that you may all come to know the freedom in christ , from all the blind guides . g. f. jo. stubbs . if that the father , son , and holy ghost be three distinct separate persons , not simply one , or agreeing simply , as the priest saith , then how far distance are they from one another ? shew us chapter and verse for this , and make it good by scriptures . and let us see through all the scriptures , where ever the holy men of god did give such titles or names to god , and christ , and the holy ghost , as the presbyterians and independants have done , as may be seen in this book . the scripture saith , that god , and christ , and the holy ghost will dwell in man ; & then you independant & presbyterian priests , whether then that there is not three persons in a man ( dwelling in him ) that is a person ? for the apostle saith , that your bodies are the temples of the holy ghost , and that your bodies are the temples of god , and that christ is in you , except ye are reprobates ? the divinity of christ , confessed by us called quakers ; — and , what we own touching the deity or god-head , according to the scriptures . that there is but one god , the father , of whom are all things , and we in him , and our lord jesus christ , by whom are all things , and we by him . that there are three that bear record in heaven , the father , the word , and the spirit , and that these three are one , both in divinity , divine substance , and essence ; not three gods , nor separate beings . that they are called by several names in scripture , as manifest to , and in the saints ( for whatsoever may be known of god , is manifest in man , rom. 1. ) and their record received as the full testimony of three , by such as truly know and own the record of the three in earth ; and yet they are eternally one in nature and being ; one infinite wisdom , one power , one love , one light and life , &c. we never denyed the divinity of christ , as most injuriously we have been accused by some prejudiced spirits , who prejudicially in their perverse contests have sought occasion against us ; as chiefly because ( when some of us , were in dispute with some presbyterians ) we could not own their unscriptural distinctions and terms , — ( touching the father , the word , and the holy spirit ) to wit , of their being incommunicable , distinct , separate persons , or subsistences , whereas the father , the word , and spirit are one , not to be compared to corruptible men , nor to finite creatures or persons , which are limitable and separable . for , the only wise god , the creator of all , who is one , and his name one , is infinite and inseparable , deut. 6.4 . zec. 14.9 . and the father's begetting the son , and the spirit 's being sent , we witness to and own ; as he said , thou art my son , this day i have begotten thee , psal. 2.7 . heb. 1.5 . and he hath sent his spirit into our hearts , gal. 4.6 . and that the father is in the son , and the son in the father , yea , in the bosome of the father , joh. 1.18 . & chap. 17.21 , 23. so that they are neither divided , nor separate , being one , and of one infinite nature , and substance ; christ being the image of the invisible god ; the first born of every creature , by whom all things were created , both in heaven and in earth , col. 1. — yea , the son of god is the brightness of his glory , and the express image of his substance , heb. 1.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that it was in due time god was manifest in flesh , 1 tim. 3.16 . as in the fulness of time . god sent his son , gal. 4. and the son of god was made manifest to destroy sin , 1 joh. 3.8 . and a manifestation of the spirit is given to every man to profit withal , 1 cor. 12. — so the manifestation of the father , of the son , and holy spirit ( we confess to , and own to be in unity ( and so the only true god ) according to the scriptures . and that jesus christ being in the form of god , thought it no robbery to be equal with god , and yet as a son , in the fulness of time , was sent of the father , and took on him the form of a servant , phil. 2.6 , 7. in which state he said , my father is greater than i , 1 joh. 14.28 . and he learned obedience through suffering , and was made perfect , and is become an everlasting high priest , after the order of melchisedeck , and is the author of eternal salvation , unto all them that obey him , heb. 5. — and god hath given us eternal life in his son : and unto us a child is born , and a son is given to govern , whose name is wonderful counsellor , the mighty god , the everlasting father , the prince of peace , isa. 9.6 . and he is over all , god blessed for ever , rom. 9.5 . even the true god , and eternal life , 1 joh. 5. so that the deity or divinity of christ , in his eternal , infinite , glorious state , we really confess and own ; having known his virtue and power to redeem us from our vain conversations , and to save us from wrath to come . and our knowledge of the only true god , and our faith in , and concerning him , and his name , unto our salvation , doth not consist in the traditional names , humane inventions ( nor in philosophical terms , and nice school distinctions , derived from heathenish metaphysicks ; which since the apostles time , men have put upon the god-head ) but in the living sense , and feeling of his divine power , life , and love , revealed in us by the spirit of the son of god ; whereby we have ( in his gift of divine light and spirit ) received life and salvation , from sin and death ; see matth. 11.27 . luk. 10.22 . matth. 16.17 . rom. 1.17 . ch . 8.18 . gal. 1.16 . eph. 3.5 . 1 pet. 15.12 . ch . 4.14 . ch . 4.13 . ch . 5.1 . 2 pet. 1 , 3. matth. 1.21 . also we judge , that such expressions , and words as the holy ghost taught the true apostles , and holy men mentioned in the scriptures , are most meet to speak of god , and christ , and not the words of mans wisdom , or humane inventions , and devised distinctions since the apostles dayes . finally , we have received an unction , or anointing , from the holy one , which as it doth teach us , we know a continuance in the father and in the son , 1 joh. 2. and for whom we know the father is well pleased , and in him we know the true satisfaction , justification , and peace , which all that abide in him , enjoy and witness . now unto the father , son , and holy spirit , the one eternal word , the only wise , pure , perfect god , who is infinite , omnipotent , incomprehensible , who giveth unto all life and being , and is the life of all , and the being of beings , who filleth all in all with his presence , unto whom be glory now and evermore , [ saith our souls . ] g. whitehead . and for definition of a person , or what a person is , we shall not need to go to popish and heathenish authors , as thomas aquinas , aristotle , and others ; as some of these presbyterian teachers , and others , have done , when they have gone about to demonstrate their doctrine of a trinity of distinct persons in god ; and yet in contradiction , for a cloak , they pretend the scriptures to be their rule , wherein there is no proof of their calling the father , the word , and the spirit , three distinct persons , while the scriptures be full and plain enough to prove , define , or shew what a person is ; as namely , a man or woman ; sometime the body , the face , or visible appearance of either , &c. but the infinite god is not like unto corruptible man. see first in the old testament ( so called ) as to person ; esau took his wives , his sons and daughters , and all the persons of his house , gen. 36.16 . joseph was a goodly person , gen. 39.6 . the number of your persons , exod. 16.16 . no uncircumcised person , exod. 12.48 . the person of the poor and of the mighty , levit. 19. the guilty person , unclean person , numb . 5.6 . a clean person , numb . 19.18 . thirty two thousand persons in all , of women , &c. numb . 31.35 . whosoever killeth any person , vers . 19. numb . 35.11 , 15 , 30. josh. 20. 3 , 9. abimelech , the son of jerubbaal , hired vain light persons , and slew his brethren the sons of jerubbaal , being threescore and ten persons , judg. 9. [ note here that persons dyed , or were slain . but can it be said of the immortal god , whom they distinguish into three several persons , that he ever dyes ? and though christ , as concerning the flesh , or person , was put to death , so was not his divine life or god-head ] and again , not a goodlier person than saul , 1 sam. 9.2 . david a comely person , 1 sam. 16.18 . when wicked men have slain a righteous person , 2 sam. 4.11 . they shall come at no dead person , ezek. 44.25 . or will he accept thy person , mal. 1.8 . ( these places before cited , with many more , are according to the english ) god accepteth not the person of princes , job 34.19 . which in the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phene sarim , i. e. facies principum , the faces of princes . and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phene , is ( in gen. 1.2 . ) for the face of the deep . see likewise , gen. 4.14 . job 38.30 . with many more places in the old testament ; so that the same word which is translated person , having also relation to the outward face of men and things ; how can it be either proper , seasonable , or good doctrine to preach the invisible , incomprehensible god , under these terms of three distinct or separate persons ? and whether it doth not render god , or represent the deity , to be like visible men , or finite creatures , that are comprehended in time , yea or nay ? and hath not this kind of representing the god-head , produce those vain conceptions and imaginations in the minds of the ignorant , from whence they have formed the images and pictures of god , and christ , and holy ghost , made by men of corrupt minds in the night of apostacy , and popery , to the great reproach and abuse of the name of god , and profession of christianity in the world ? see also more scriptures touching persons , to the same purpose , as before : judg. 20.39 . 1 sam. 9.22 . & 22.18 , 22. 2 king. 10.6 , 7. 2 chron. 19.7 . psal. 26.4 . psal. 82.2 . prov. 12.11 . prov. 24.23 . jer. 52.29 , 30. lam. 4.16 . ezek. 17.17 . chron. 27.13 . joh. 4.11 . zeph. 3.4 . mal. 1.9 . and 2dly in the new testament ( so called ) it appeares , that the word person or persons is mentioned with the same acceptation , as before in the old : as for instance , thou regardest not the person of men , matth. 22.16 . mar. 12.14 . luk. 20.21 . in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. faciem hominum , the face of men ; in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phene haadam . doth not this still relate to the outward or visible appearance of man ? see also , matth. 27.24 . 1 cor. 5.13 . gal. 2.6 . eph. 5.5 . heb. 12.16 . 2 pet. 2.5 . luk. 15.7 . act. 10.34 . & 17.17 . rom. 2.11 . jude 16. 2 cor. 1.11 . eph. 6.9 . col. 3.25 . 1 tim. 1.10 . jam. 2.1 , 9. 1 pet. 1.17 . 2 pet. 3.11 . in all which it is evident , that the word persons is attributed to men , &c. and as to that of 2 cor. 2.10 . where some of our english copies have it , to whom i forgave it , for your sakes forgave i it , in the person of christ ; the words in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are translated in facie christi , in the face of christ ; and some of the latins have it , in conspectu christi , in the sight of christ. and that in heb. 1.13 . where speaking of the son of god , in some of the english we have it thus , — who being the brightness of his glory , and the express image of his person : in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. et character substantiae ejus , and the character of his substance : it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his person . as also in heb. 11.1 . faith is the substance of things hoped for . the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used for substance , as before in heb. 1.3 . and not person . it would not be proper to say , faith is the person of things hoped for , but the substance . also the same word is in 2 cor. 9.4 . ( where we have it constant , or confident ) in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in latine substantiâ ; substance , not person . and so the son of god is the express image or character of his substance ; which cannot be severed ( as a distinct person ) from his substance ; he being also the brightness of the glory of god ; which expresseth or sheweth the transcendent glory of his divine substance , beyond all visible appearances , faces , or persons ; and is only seen and revealed in the light and life of god , and his son within , revealed only to such in whom the image of god is renewed , whose minds and eyes are so spiritual , as to look and see beyond all the fallen inventions and imaginations of corrupt ignorant men , who are groaping in the dark , and vainly imagining to know , comprehend , and declare the immortal , invisible god , in such invented names and terms , as they have but meerly by tradition from men without , which do most suite their dark thoughts , and carnal conceptions , whereby they can never know god , nor perceive divine or spiritual things ; but thereby have greatly darkned both themselves , and others . chap. i. of the answer , wherein thomas vincent's railing and sinful doctrines for sin and imperfection , are refuted , and his contradictions discovered . in tho. vincent his title page , and introduction , a storm of bitter railing , aspersing , and slandering the innocent people of god called quakers , hath proceeded from him , as black-mouths , most hideous blasphemies , socinian and damnable heretical opinious doctrines , and the like ; with several false accusations and slanders cast upon g.f. i.n. and others , which hath been long since answered and refuted , both in verbal testimonies and in print ; and the envious ridged spirit of several presbyterians against us therein plainly discovered . and let the impartial reader judge , whether such-like railing language against us , as t. v. hath vented , doth become one pretending to be christ's minister , or one that would have people believe he hath built upon the rock , or hath christ jesus for his foundation ; whereas they that learn of christ , learn meekness , lowliness , humility , and not railing , reviling , and slandering , which proceeds from bitter envy in the heart , which where it is , there is confusion , &c. as plainly appears in t. vincent and his brethren's work , which proceeds not from the wisdom which is from above , which is pure and peaceable , but from that which is earthly , sensual , & devillish . so let the unbyassed judge , whether t. v. be a competent man to write about such high mysteries , about god and christ , which are concern'd in our controversie , yea or nay , when he hath shewed himself to be in a contrary spirit to that of christ and his ministers ? and whereas t. v. scornfully reflects upon the people called quakers , touching w. p. saying , he being counted among them one of their chief , ( this is false ) because of some smattering of learning which they conceit he hath . this is also both false and scornful , for we lay not such a stress upon smattering of learning , nor on natural learning it self , as to make that the supereminent virtue to make men chief amongst us , our esteem does depend upon that which is of a higher nature than either mens natural parts , arts , or learning , even upon the spirit and power of god , which gives the right understanding , and is not limited or tyed to mens traditional learning and knowledge , but gives understanding and wisedom unto the simple , to see beyond all their corrupt knowledge and beggarly scraps of learning and inventions of men , wherein they are puft up . but so far as w. p. hath a discovery both of the envious spirit , and babylonish confusion , and dark un-scriptural doctrines of t.v. and others of his ridged fraternity ; i am confident he doth not impute that discovery to his natural learning nor parts , but to the gift of god's power and spirit , and desires to magnifie that over all the other . and as for t. v. his going to shelter himself with a pretence of those doctrines which protestants generally believe to be essential ; this will neither cover his weakness and confusion , nor hide the envy of his heart , that hath vented its self in his pamphlet against an innocent people ; neither do i believe , that any of the unbyassed protestants ( that are accounted competent in these matters ) will either own many of t. v. his principles , or his shallow way of managing those that are owned amongst them . and as to his accusing us of more grossely erring in the fundamentals of religion than the papists themselves . it may be justly charged upon himself , as in divers things hereafter will appear ; and t. v. hath more absurdly than the papists , argued for three distinct separate persons , subsistents or subsistences , or rather subsistants , saith t.d. in one single divine essence ; but more of this hereafter . one of t. v. his main accusations against our doctrine is , that two quakers asserted the perfection of saints in this life , and that the proof was 1 joh. 3.9 . whosoever is born of god doth not commit sin ; to which t.v. answered , that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie , he doth not make it his business to sin [ whereas it is onely , he doth not do , or commit sin . but he should have read a little further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot sin , ] the meaning , saith he , was , that such as are born again did not make a trade of sin , did not go on in a course of sin , did not commit sin with the full bent of the will as the wicked do , but that it could not be understood of not committing sin at all , from ch . 1.8 . if we say we have no sin , &c. there he speaketh of himself , and others , that were born again , &c. reply . let every impartial reader judge , whether t. v. his meaning , contrary to the plain words of the apostle , joh. 3.9 . be any sufficient proof to evince that our doctrine of the perfection of saints in this life , is either damnable or heretical . 1. for , first ; whereas john saith , whosoever is born of god doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god. now t. v. his doctrine and meaning speakes as much , as that he that is born of god doth commit sin , ( shall we believe john or him ? ) but not so as to make a trade of sin , not go on in a course of sin , with the full bent of his will , as the wicked doth : how hath he herein accused the child of god , whom john saith cannot sin , because he is born of god ; his being born of god ( and so being related to god in his spirit , nature , and image ) is made the reason that he commits not sin ; but if a man should say , he commits sin , but not to make it his business , or to go on in a course of sin , with the full bent of his will as do the wicked , because he is born of god ; doth not this reflect upon that pure relation he hath with the father , and so upon the nature of god for begetting and bringing forth such an impure birth ? and is not this to frustrate the end of the son of god , in being made manifest to destroy the works of the devil ; whereas , he that abides in christ sinneth not ; see further , 1 joh. 3.5 , 6 , 7 , 8 , 9 , 10 verses . 2. whereas t. v. his contrary meaning to plain scripture , accuseth the apostle john , and others that were born again , with committing sin , from that chap. 1. vers . 8. that doth not prove it against john , and such as he hath so accused ( whereby he hath rendred john to be of the devil , for he that commits sin is so , 1 joh. 3.8 . ) no more then james his saying , with the same tongue bless we god , and curse we men , doth prove himself to be one that so cursed , which he said ought not to be ; for john writes to divers states and degrees of growth , as to them that had sin to be cleansed from , that they might walk in the light , to know the blood of christ to cleanse them from all sin , vers . 7. as also he said , if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , vers . 9. surely john was come further then a confession of sin at that time ; besides , having sin , may relate either to a former state , or to its besetting the creature in the temptations when it is warred against , and in the faith withstood in its motions , in order to a conquest , when the creature doth not commit sin , but withstands it , as paul said , it s not i that sinneth ; so that having some sin , and committing sin , are two things ; for it doth not appear that the beloved disciple or apostle john was a committer of sin in that state when he wrote that epistle ; for he saith , vers . 10. if we say we have not sinned , we make him a lyar , and his word is not in us ; which relates to a state that was past : if we say we have not sinned , is not all one as to say , if we say we do not commit sin , &c. yet he saith , chap. 2.1 . my little children , these things i write unto you , that ye sin not : now had john been of t. v's perswasion , that such a state of perfection , or not sinning , is not here attainable , why should he exhort them not to sin , and so plainly shew the difference between him that is born of god , and him that is of the devil ? see 1 joh. 3. throughout . and then as to t. v. his supposed consequence from our doctrine of perfection , that whoever found any sin in them , were not born of god : which , i say , that its neither our assertion , nor the consequence of our saying , that he that 's born of god doth not commit sin , for having sin , when it is withstood and warred against by that which is born of god , and committing sin , are two things ; yet we know that that which is born of god overcomes the world ; and this is the victory , even our faith , and the end of christ's manifestation is to destroy sin , that it may not have a being , so long as we live , in us . and t.v. further adds , that if they should die with any sin remaining , they would certainly go to hell , and so none there , yea , none in the world would be saved he saith ; hereby he still takes it for granted , that there 's no such perfection here as a freedom from all sin , but that all god's children die with sin remaining in them ; i then ask , how long after death shall sin remain , and when and where is the time and place of being fully cleansed after death , is it in the grave , or is it in some purgatory ? for if god's children must be cleansed after death , they must be cleansed somewhere , and then in the mean time , betwixt death and this supposed time and place of cleansing and purging , where lyes the sin , and pollution , and the stain of it , is it in the soul , or in the body ? surely not in the body when dead , neither can the soul go to god with sin or pollution in it , for no unclean thing can enter into his kingdom , or dwell with him ; so then the question still remains , where the soul is after death , and where is the place of its purging and fully cleansing ? if t. v. and his brethren are not papists , let them answer , and clear themselves and principle , from the popes purgatory . t. v. his reviling and calling us , audacious quakers , who have not the least degree of true grace , because of damnable opinions . this his harsh language , and railing , signifies little to us for any proof against us , or what we hold , but only shewes his own peevishness and implacable enmity , as one vexed and fretted in his mind , and so not fit to intermeddle with things of so high concernment , as he hath presumptiously attempted to stir in , as about perfection , and the deity , and satisfaction of christ , & justification , righteousness , &c. nor yet to call and exhort others , whilst he himself had need to be called and exhorted to repent of his hard and uncharitable speeches and censours , and to come to meekness and moderation , which would better become his profession . and his confidence , that we have not the least degree of true grace , is both a false and uncharitable confidence , and charge against us ; as also his flaunting and jearing w. p. as having but some smattering of learning , and being but little of a scholar , never to have read nor understood logick , or to have forgot , or laid it aside . herein hath he manifested himself both scornful and ridiculous , to make so much use of his own pretended learning , arguments , logick , demonstration , &c. to such as he reckons hath neither true grace , nor learning ; it appears t.v. had a mind to shew himself in a vain flourish and boasting over such whom he hath endeavoured to render contemptible , mean , and ignorant , as he hath done us ; all which doth but the more manifest the pride of his heart , vain-glorying &c. and then he adds , i told them that all true believers were perfect in a sense , they were evangellically perfect , but not legally , not absolutly perfect ; they had perfection of parts , but not of degrees . i answer , what confusion is here , and what contradiction to his former doctrine of imperfection and sin in this life ; for first an evangelical perfection he grants , but not a legal ; as if either the law , or the state under it , were above the gospel ; or else that the state of the gospel is not a state of perfection exceeding that under the law , but rather inferiour ; both which are false and absurd . for this doctrine doth not only charge imperfection upon the creature under the gospel , but upon the gospel it self , whilst evangelical perfection is deemed either imperfection , or not a freedom from sin or transgression of the law , whilst here ; and then judge whether imperfection and sin be evangelical . surely all , who have any true spiritual knowledge of the law , gospel , and new birth , may easily see beyond this man , and also see his ignorance and contradiction to himself : for the state of the gospel is so far from being inferiour to that under the law that it exceeds ; for god finding fault with his people under the first covenant , saw it needful to establish a second , in which forgiveness of sin , destroying sin , and the devil's works ; taking it away , and making an end of it , and remembring sin no more ; ( and so perfection ) are to be known by the enjoyers and subjects of this covenant ; as also the gospel is not short of the law , nor the righteousness of it , for christ came not to destroy the law , but to fullfil it ; and the righteousness of faith is so far from coming short of the righteousness of the law ▪ that true believers do not make void the law through faith , but establish it ; and the law of the spirit of life in christ , makes free from the law of sin and death . so that the righteousness and obedience brought forth in the true and living faith , which stands in the power of god , doth answer the righteous law of god in the heart , and exceeds and surpasses all self-righteousness , and all mens outward immitations of the law in the letter of it ; but this none knows but those who comes to own the light and spirit of faith inward , and the law of it . it is not known to such as these men , who count the light within an idol , and reckon that it guides contrary to the light of the word and spirit , as in their pages 15. & 53. but as to his perfection of parts , but not of degrees , this is strange doctrine ; for if it be a perfection of parts , but not of degrees , what parts are they , and wherein consists their perfection not of degrees ? but if he had said there is a perfection of kind but not in the full height or highest degree of it , then he had said something , though to his own contradiction : but where he adds , that in this sense the work of grace , though the work of god , was not perfect in regard of our selves , but by degrees was carried on unto further perfection . now in contradiction to himself , he hath confest the work of god by degrees carried on unto further perfection ; which if so , here is both perfection in its degrees , which vary not the property or kind , as also the work of grace , in its carrying on unto further perfection ; so then there is a time of perfecting or working the work of grace in order to perfection , and a time wherein it comes to be wrought and perfected . and now the kind and nature of that perfection which we believe and plead for , is that which god requires , and christ worketh , who doth the father's will therein in all that truly believe , the which consists in righteousness and true holiness , not in any imagined , conceited , or self-righteousness brought forth in man's will , which is not real nor perfect either in man's will-worshipping , self-performing , or applications , which are neither from living motions of true faith , nor evidence of the spirit of god within , but from men's self-will imaginations and traditions . and whereas t. v. tells of some that were established in the wayes of truth , intending by his ministry ; herein again he hath contradicted himself , for establishment in the wayes of truth , is a high state of perfection ; and such admits not of his preaching up sin , nor of moving from any of truth 's wayes , which his doctrine for sin and imperfection , term of life doth not at all tend too , but rather to keep people in thraldom and captivity , and in a wavering tossed estate in the wayes of sin , which are all contrary to the wayes of truth , for the wayes of truth do not admit of a continuance in the wayes of errour , either in principle , or practice . and whereas t. v. complains so sadly , that two of his friends , mother and daughter , that went off to the quakers in his fortnights absence . it appears that they were not established by him , as also that he hath led his hearers to depend more upon himself , than upon the teachings of god , or his light within , which is the cause of many's wavering and uncertainty who have followed him , so that if their teacher or shepherd t. v. remove into a corner , or if upon persecution he should flee , or hide himself for fear , as many of them have done , then his flock ( or at least many of them ( would be lyable to be scattered ; but who comes to wait upon god in his light and spirit , to know him their shepherd and leader , their teacher will not be removed into a corner , nor their shepherd flee from them . and whereas t. v. further adds , in an angry reviling manner , against the mother and daughter , that the mother should so much indulge a perverse will in her , unbefitting a parent , that it 's like to prove the destruction of mother and child , &c. his thus openly reviling of them in print , may tend to set them further against him then ever ; and now they may see more of his spirit than before , and if they abide in the light , to which their minds have been directed , and by which their understandings have been opened since they came amongst us , they will further feel , and see cause for ever to bless the lord for bringing them out from amongst such false teachers and ministers of sin and imperfection , as t.v. and his brethren have manifested themselves to be ; as also seeing what follows from his corrupt heart and unclean spirit , it may set all sober minds , and modest persons against him and his doctrine more than ever , as they take a view thereof , which most sordid reviling of his was the chief cause and occasion of these controversies between us . t. v. i acknowledge i did say it was worse to go to the quakers meettings than to a bawdy-house , because the defilement of the soul with their damnable errors , was more deep and more hard to be washed off , than the defilement of whoredom or adultry . answ. to which , i say , let all sober-minded readers but mark the wickedness and grosseness of this man's doctrine , thus to set an esteem of bawdy-houses above our meetings ! what but impudence and wickedness could have vented such doctrine publickly ! it is no marvel that he can so plead and contend for sin and imperfection , whilst he deems it worse to go to our meetings ( where sin , wickedness , and uncleanness is openly preached against ) than to go to a bawdy-house where it 's committed ; what abominable doctrine is this ! and infamy , and a ground of suspition against himself hath he given hereby , and how contrary to the spirit and doctrine of the true ministers this of his is , for they were so far from such doctrine , that they reckoned such things not meet to be named amongst them , as becometh saints , eph. 5. and how corrupt and grosse is t. v's reason for his wicked and unsavoury doctrine before , in saying , because the defilement of the soul is more deep and more hard to be washed off , than the defilement of whoredom or adultry ; as if they did not defile the soul , but the body only ; this is a doctrine that may gratifie whoremongers and adulterers , and not only to reject the wholsom warnings and reproofs against all such wickedness , which both in their own consciences , and in our meetings , is declared and preached against ; but also , it tends rather to incourage them to go to bawdy-houses , than to our innocent and godly meetings , wherein the truth , righteousness , and power of god , which cleanseth and frees from sin and unrighteousness , is exalted , and born witness to . t.v. having so manifestly discovered his spirit , he had now better go and sit down under the common prayer , and confess himself a miserable sinner among the rest , and not remain in a separation with his whewling and whineing prayers , feigning himself as one more holy and humble than they : what sober people could have thought that such foulness should lie under these presbyterians coverings , as is mentioned before , and after ! and t. v. further adds , to explain his gross corrupt doctrine , these words , viz. i told her , if there stood a cup of poyson in the window , i would rather drink it , than drink in their damnable doctrines ; because poysoning of the body is not so bad as poysoning and damning the soul. by which the reader may further see how his prejudice and envy hath blinded him thus to imply , as if persons might commit either whordom or murder upon their bodies , and their souls not be defiled , or damned thereby ; and then what actual wickedness may not people commit , and their souls not be damnified nor prejudiced by it from this doctrine ; whereas the wicked slayeth his own soul ; lifteth up his soul to vanity ; the peoples lusting after evil things , caused leanness to enter their souls ; tribulation and anguish is to come upon every soul of man that doth evil : and it is only the power and life of god which purifies the soul , sanctifies the creature throughout , in body , soul , and spirit , and so leads into righteousness , and thereby saves and brings the soul to god , and gives it life , and indues it with the image of the heavenly . but after this , t. v. hath uttered such corrupt language and doctrine as before , he is so bold as to justifie himself in these words , viz. i am sure i neither did , nor spake any thing unbecoming a minister of the gospel . that i refer all modest and sober readers to judge of , whether t. v. hath spoken truth herein , yea or nay ? and , whether or no it had not been more prudence for him to have studied quietness , and quietly to have followed his devotion with thankfulness for the liberty they are permitted to enjoy , then thus to have shewed himself in outrage with clamorous reproaches and reviling against us ( who mean him no harm ) to the great disgrace both of himself and his religion , and them that adher to him therein . and as for his accusing me with confused discourse , and indirect answers to his arguments , and with filling my mouth and the peoples ears with a multitude of words , wherein was so much ambiguity and obscurity , that the sentiments of my mind were not easily to be perceived as he saith . wherein i have as much cause to complain of not having direct answers from him , as he seems to have against me , whilst he was so puzled and put to it with what i said , though i answered them in plain scripture-language ; and wherein their questions , or pretended arguments , were either indirect , or in terms , which accorded not with scripture-language , i did not judge my self ingaged so far , to admit of the stating their matters ( as being infallible in the manner and terms of them ) as to be tyed to yea or nay denial of major or minor , without further scruple . their arguments appear hereafter . and whereas t. v. pleads for using some words in explaining scripture which are not in the scripture , saying , that the quakers ( in their books ) use many words which are not in the scripture . i answer , we neither contend with words or matters which are not contrary , or do not tend to vail or darken the truth 's ( or simplicity of the innocent language ) contained in scripture ; neither do we go about to impose one manner and form of expression upon others , or limit them therein whilst they speak the truth , or what is in , or according to scripture ; we are not of kin to the narrow spirit of the ridged presbyters , that will count a man a blasphemous heretick , socinian , arian , and what not , if he can't repeat his creed of the deity , or father , word , and spirit , in their invented school-terms , although he really believeth and confesseth according to scripture , unto the only true god , the eternal word and spirit ; or , the father , son , and holy spirit , and that they are one , and in unity inseparable . and whereas t. v. saith , that w. p. puts forth the sting of the serpent in tearming his prayers strangely affected whines , what more opprobious terms , saith he , would the damn-me blades of the times have used , &c. answ. to which i say , that he did not only use a strange affected way of whineing in his feigned praying , but also therein most falsely accused us for blasphemers , in telling god , that we compared him , and his son , and holy spirit , to three finite creatures , which more justly , was charged upon himself and his brethren , from their distinction of persons in the deity . t. v's lye to god was so apparent in this matter , that some that were by , said , the next time he prayed , he had need to ask god forgiveness for telling him that lye ; for our comparison was to evince the natural consequence of their own distinction , and the gross tendency of it , as further is mainfest ; and not to represent the infinite god like unto man , or finite creatures , as they have done about their personalities ; and his comparing w. p's words to such tearms as those use he calls the dam-me blades of the times , he should rather have began at home , and judged himself for his own wicked opprobious terms , in saying , it was worse to go to the quakers meetings , than to a bawdy-house ; what more gross terms could the damners and sinkers have used ! but evil words corrupt good manners . and as for his confidence that it is a falshood that they did use such words as impudent villain , & that there was striking among some of t. v's hearers . there are persons of repute and credit , who can testifie both against them ; and to my knowledge an honest sober women did affirm , that one of his hearers thumpt her on the breast when we were about that dispute with them ; besides the malice , envy , and rudeness that appeared amongst them , in clamouring , railing , and reviling us ( like the billings-gate folks ) though without any just cause , both then , and when we were afterward at their meeting , to clear our selves from t. v's and w. m. their malicious and slanderous accusation of blasphemy ; yea , even in the time when i sate silent amongst them , some of their hearers , both men and women would be railing and clamouring against me , when i gave them no seeming ( much less real ) occasion at all , i being silent . so that of all the assemblies i have been in , i never met with any that shewed less christianity , civility , or good education . and whereas t. v. is neither so honest , nor yet so ingenious , as to acknowledge his apparent and palpable contradictions in his sermon , set down and observed by w. p. but rather would out-face us and the readers , as though they were no contradictions . let the reader therefore take a short review of them ; as first , that a person that is born of god overcomes the world , and yet the victory in this life incompleat . is not here an evident inconsistency and contradiction is his doctrine , and ignorance of the child of god , and the saints victory , which was their faith , 1 joh. 5.4 . for if he have alwayes enemies or sins unsubdued in this life , how are they overcome and victory obtained ? or , is there a victory over enemies , and they not overcome ? what false glosses would he set upon his contradictions ? and his instance of the canaanites among the children of israel , being like thorns , doing them mischief . this was when they did not as god commanded ; drive them out before them , which is no proof in this case to him that is born of god , for the wicked one cannot touch him , much less mischief him . and t. v. his saying , that such as are in christ , and cast off the old man , and known a change altogether new , and yet worldly lusts cannot be extirpated out of god's people in this world ; do but mark his plain contradiction again here , and how doth he clear himself by questions , may not , have not , worldly lusts a being , and some power to oppose in god's people , where they have lost their rule ? but how then are they in christ , and have cast off the old man , and known a change altogether new , what must the old worldly lusts still remain unextirpated , in this life in christ ? where then is the newness of life altogether , or the grace of god in its teaching to deny those things , obeyed ? and how then are such as be in christ new creatures ? or , how have they that are his , crucified the flesh with the affections and lusts ? which to accuse all god's people of worldly lusts all their life time , what an abuse is it to them ? did not paul see and attain a state beyond that wherein he had seen a law in his members warring and leading him captive , &c. did not he see the law of the spirit of life in christ , to make him free from the law of sin & death , when through christ he became more than a conqueror ? and could he be in all those states he mentioned to the romans then , at one and the same time ( to wit ) carnal , sold under sin , led captive , having a will to do that which was good , but knew not how ; and also to be freed from the law of sin and death , by the law of the spirit of life in christ jesus ; one dead to sin that could not live any longer therein , and more than a conqueror , &c. could these states be consistent , or all his at one and the same time ? viz. to be carnal , wretched , a captive , ignorant of his duty , and yet a delivered , freed , spiritual man , more than a conqueror , and an apostle that then knew how to write that epistle , instruct others , and preach to them in the fulness of the gospel ? were not these latter his attainments at that time wherein he shews his deliverance from the former bondage , servitude , and thraldom under the power of sin , and the law and body of it , which is not to remain alwayes , but to be ended , abollished , and destroyed , by the power and operation of jesus christ in them that believe ; for if christ be in you , the body is dead because of sin , but the spirit is life because of righteousness . and where the old man is crucified , with him , it is to the destruction of the body of sin , that henceforth sin should not be served , rom. 6.6 . chap. 8.10 . and paul speaking to the romans , after the manner of men , because of the infirmity of their flesh , ch . 6.19 . and his so condescending to speak of several states that he had passed through , was not to encourage any to plead or contend for sin term of life , as most injuriously his intention is perverted by these ministers of sin and antichrist , whilst that he also shews his deliverance and conquest ; but rather that men should believe as he had done , in order to their obtaining perfect victory and conquest by the same power and spirit of christ , in which true believers confide and trust , against all the powers of darkness , temptations , and evil motions , knowing that christ's power is stronger than the devil's power . and it 's for christ's power and work , that we contend both against the devil , his work , and messengers , who dispute and contend for sin term of life , which is their great injury both against christ , his work , and people , and that which hath greatly strengthened the hands of evil-doers . and t.v. his telling , that sin may tyrannize over believers , and yet not have dominion , but be in captivity , in chains . who is so blind that cannot see his contradiction herein , and his silly come off , in instancing that a slave in chains may sometimes break loose and tyrannize ; what then is this captivity and these chains under which the sin is held , and how doth it tyrannize , and yet not have dominion , what silly work is this ? but his saying , you must kill or be killed , either you must overcome the world , or the world you : what must they kill but sin and worldly lusts ? surely this is further than an incompleat victory , and further than an enemy breaking loose if he be killed ; for if he be slain , he hath neither power to break loose , lead captive , and much less to tyrannize over believers . it is strange how t.v. can so far shut his eyes , or endeavour to blind others , as to seek to gloss over these notorious contradictions , as if they were in unity ; and then lightly to say , can you forbear smiling at the man , he calleth these contradictions ? how shallow and ridiculous hath he rendered himself herein ! chap. ii. in answer to w. madox , together with several contradictions between him , and his brother t. vincent ; and their absurdities manifested and detected ; which shews also their ignorance of the true and living god , &c. these men having prostituted themselves to an idol of their own brains , the light within ; which is their christ & saviour , count the doctrine of the true god a strange doctrine . answ. the light within which we do own , witness to , and obey , is the light of christ , which witnesseth against all sin , against all idolatry and unrighteousness , and leads us in the doctrine of the true god , which we receive in the light , and not mens traditions and corrupt doctrines and inventions , whereby people have been kept in the dark , by such perverse and prejudiced spirits , as thus blasphemously deem the light within , an idol of our own brains ; whereas it is the light and life of the eternal word , which enlightens every man that cometh into the world ; that we testifie unto , against all the dark opposers and gain-sayers , whose wayes are dark and crooked , as thine w. m. is , who thus falsely and blasphemously hast represented the light within ( like those that put light for darkness , and darkness for light. ) and now let the reader judge , whether such dark envious persons ( as thou herein hast shewed they self ) are fit to be judges in these things of controversie , about such high matters , touching the three that bear record in heaven ( viz. the father , the word , and the spirit ) when thou in thy earthly sensual wisdom never camest there , neither canst thou till thou countest it loss unto thee , and com'st to loose it , that the babe's state that enters the kingdom be known , in which the light and life of the son of god is manifest , which discovers the hidden things of darkness , and reveals the mysteries of god's salvation to them that obey it , but not to such as count it an idol ; and now what may we expect but darkness from such an one as calls the light within an idol ; and they that look into thy following work against us , may see the gross darkness thereof , yea , darkness that may be felt . w. m. by their three persons , you mean the three increated persons of the ever blessed trinity , the father , the word , and the holy ghost . three increated persons are thy own words and terms ; but the father , word , and spirit , we really own , and bear witness to , both as mentioned in the scripture , and as knowing the absolute testimony and eternal power thereof manifested , where that which may be known of god is manifest ( even within ) both in creating , begetting , and quickening us again to god out of death and darkness . and these three which are one , which bear record in heaven , to wit , the father , the word , and the spirit , as i could not own the title of three distinct and separate persons to be put upon them , as thy brother erroniously did ( being not scripture-language ) so it was never my intent , nor principle , to compare them to three apostles , or finite creatures , as most falsely and injuriously thou accusest me . but to endeavour to make the people understand both the grosseness and falseness of tho. danson's and tho. vincent's principles of three distinct separate persons in the deity , you naming each person god , which renders them three gods ( whilst but one god ) by shewing the consequence of this your principle ; after i had from scripture shewed how inseperable the father and the son were , and the oneness of the father , word , and the spirit ; but if i had simply compared them to three apostles , who were distinct and separate persons , then had i owned your own terms and principle , and then the controversie had fallen between us : but instead thereof , i am accused for opposing your doctrine of distinct separate persons ; and thus you confound your selves in wronging of me ; for were not the three apostles , paul , peter , and john , three distinct separate persons ( did i ever deny that they were ) how like then to finite creatures doth your own doctrine render the eternal god , his word , & spirit ; which to shew , was my end in instancing three apostles , for we never believed the eternal god to be like to corruptible man , since we knew any thing of his divine power . but t. danson in his synopsis , pag. 12. plainly instanceth three apostles , peter , james , and john ; as also his instance of david and solomon for their trinity , or three persons in one nature ; was not this an instance of finite creatures , and such an indignity put upon god as i never intended : how can such men but blush for charging that on others , which so evidently they are guilty of themselves ? madox . we call the father , son , and holy ghost , three persons , or hee 's , according as they are held forth in the scriptures . answ. nay , had you stood to scripture-language , there had not been any controversie between us therein ; but it would not satisfie you , but you must obtrude your popish unscripture-like terms and distinctions , or rather worse , in telling not only of distinct but separate persons , which being plainly refuted from scripture , you may remember i several times called to t. d. and t. v. to confess their error , i shewing how inseparable the father and the son were , reflecting chiefly on the words separate persons , which , how you come off about , will appear hereafter . and as for their being three hee 's , thou w. m. durst not keep to any argument from thence ; or to make that any cause , or reason , why we must own them to be three persons , though here thou seem'st to make the terms equivolent , viz. three persons , or hee 's ; so then it appears that either will serve , if the three that bear record in heaven be but own'd under the name of three hee 's , it will serve instead of three distinct persons ; but then , are all hee 's or males , persons ; and all shee 's or females , no persons ? what strange logick is implyed here ? and where doth the scripture mention three increated persons thou tell'st of , are they three distinct increated persons ? if so , then mayst thou not as well say they are three distinct infinites , three eternals , and so three gods. where is now the blasphemy , and blasphemer ? and christ's speaking of another comforter , which was the spirit of truth , joh. 14.16 . was not another person distinct from him , for that spirit was then in him ; neither doth he use those words , for the same comforter , or spirit , was in him , and was that divine life that then spoke in him , when he was personally present with them ; he doth not say , he would send them another person to comfort them , but speaks more spiritually , for though they had been comforted in his outward presence and ministry , yet his spiritual presence was that other comforter , for ever to abide with them ; for in that joh. 14.17 . christ speaking of the spirit of truth , or that other comforter , saith , he that dwelleth with you , shall be in you , vers . 18. i will not leave you comfortless , i will come unto you ; which clearly explains his former words , which to say this comforter was a person distinct from christ , is all one , or as absurd as to say the spirit or life that was in him , was a distinct . person from him , or that he was a person distinct from himself ; for , i will not leave you comfortless , i will come unto you ; or were it not gross to say , that christ in his people , is a person distinct from christ , or the eternal word . and as to thy telling of another comforter , i. e. another as to subsistence , or manner of being : what manner of being , and wherein can it differ from christ's spiritul manner of being ? had he another manner of being distinct from his own ? who cannot see the ignorance and confusion of thy blind distinction ? for it appears , that thy distinction of three distinct persons , subsistences , or manners of being , is attributed to the father , son , and holy ghost , before christ's bodily or personal appearance in the form of a servant , thou telling us ( they being of an infinite nature , are three persons ) is this a good argument for thy turn ( whereas t.v. saith , christ , as man , was not fifty years old , pag. 31. ) whilst thou argues from john 14.16 . for their being three distinct persons , subsistences , or manners of being ; for , were they three distinct comforters of an infinite nature ? or , three distinct separate persons of an infinite nature ? and was christ's manner of being in the flesh of an infinite nature ? or was he therein a fourth person ? surely when christ had taken upon him the form of a servant , and that he said , my father is greater than i ; ( now w.m. confesseth , that the form of god was his divine nature , which is above the form of a servant ) and he being in the likeness of sinful flesh , made a little lower than the angels in respect of his sufferings , humbling himself to the death of the cross. in this manner , and in these capacities he was not declared to be from eternity ( but as he was equal with god in his glory , before the world was * ; neither can three coeternal , coequal distinct persons , be argued from thence ; for the controversie runs higher , as before , they being of an infinite nature , are three increated persons ; he should rather have said , are one divine substance , or being , which is of an infinite nature . but in plain contradiction these presbyterians tells us , in their 45. pag. that in the abstract , infiniteness is not aplicable to the subsistence ; what then is become of their three infinite increated persons , or subsistences ? are they now chang'd from infinite to finite ? what sad work is this ! where are the blasphemers now ? are they not herein found guilty of that , which most unjustly they have charg'd on us , viz. of that which is plainly derogatory to the glory of the infinite god , by going to fasten the limitations of finite creatures upon him ? for , if there be a subsistence , or personallity , or manner of being ( as he defines subsistence ) in the god-head , which is not infinite ; then something finite is in god which is no less than blasphemy to affirm . and if there be three such distinct subsistences in the relative property of the father , son , and holy ghost , as w. m. saith , pag. 19. to which infiniteness is not aplicable : then have they denied the father , son , and holy ghost to be infinite ; and by this the reader may see what their unscriptural distinctions of persons and subsistences in the deity amount to , and how most derogatory to the glory of the infinite god they are . but the remarkableness of their gross contradictions is so obvious , that he that runs may read it ; for one while the father , son and holy ghost , being of an infinite nature , are three distinct persons three increated persons ; which renders them three distinct infinite and so ▪ three gods. another while infiniteness is not aplicable to them as such , or as subsistences , which renders them under the limitations of finite creatures . do you think that the wiser sort , either among papists , or protestants , or church of england , own these men's management of this matter ; or will their work stand them in any stead , or be to the advancement of the christian faith in other nations ? if these men should go into turkey , and also among the indians , and pretend to preach the everlasting god , or the father , the word , and spirit , under such names , terms , and distinctions , as being three distinct and separate persons , or subsistences , to which infiniteness is not aplicable ; what would be the effect and consequence of such preachings do you think ? would it not bring a reproach upon the name and profession of christianity , and render the christians as believing and expecting salvation from finite persons , or creatures ? or else , if they should preach them to be three distinct or separate persons , as being of an infinite nature , might not they reasonably conclude that they were preaching three gods ? would not this kind of preaching more stumble the jewes and turks from believing in christ , than ever ; and the more strengthen the heathen in their idolatrous imaginations ( especially whilst they oppose the light within as an idol ) for whilst a doctrine is preached implying three gods , may they not suppose many more ? as also , how have many ignorant people , in the time of darkness , been begotten into vain imaginations touching the god-head , by such doctrine aforesaid ( contrary to scripture-language ) as to think god to be like unto a man , or person ; whereas he is a spirit , he is invisible , even that eternal word , or spirit , which made all things , and christ is the image of the invisible god , not divided nor separate from him whose image he is * . and though in the world there are gods many , and lords many , yet to us there is but one god , the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we by him , 1 cor. 8.6 . so that it was never any design , or plot of ours , to endeavour to prejudice the minds of any against the deity of christ , and the holy ghost , as falsely and blasphemously we are accused by this our prejudiced opposer . w. m. what you mean by separate , i know not ; if you mean so separate as to destroy the unity and simplicity of the divine essence , i own no such separation ; if you take it to be all one with distinct , then it was no begging the question . and in their 39. pag. it 's said , viz. the word separate person i disown any further then we may conceive it to signifie no more then dictinct . answ. it appears then , that t. d. and their using the word separate persons , was to explain their meaning of distinct persons , for it was used after distinct , viz. distinct and separate persons ; which word separate persons , they know i chiefly reflected upon at the dispute , i proving the contrary from scripture , viz. both the oneness and inseparability of the father , word , and spirit ; but seeing they own no such separation as to destroy the unity of the divine essence , why did they make use of the word separate at all in the case , telling us , the father , son , and holy ghost , are three distinct and separate persons , which they confess are of one divine essence . now they disown separate any otherwise then it signifies distinct ; but they should not have own'd it at all in this case . is it not sad doctrine that supposeth any separation , finiteness , or limitation , in this divine being ? but if the separation relate to the personallity , or their distinctions of persons , and not to the essence , then doth not this tend to divide god , or to separate father , son , and spirit , who are in each other , and how then are they three distinct , coeternal , coessential , coequal persons ? or how are they three distinct increated persons of an infinite nature , as before ? but another while not infinite in the personality ; what wonderful confusion and gross contradictions are here ! and what strange boldness is it for men , so dark in their understandings , discomposed in their minds , confused and incongruent in their principles , thus ignorantly to attempt to define or demonstrate the infinite power , or god-head , which is out of their sight , and beyond their earthly capacities , who are so ignorant of god who is light ; they count the light within an idol of our own brains , as w. m. hath blasphemously done ; whereas it is the light by which god hath shined in our hearts , to give us the knowledge of his glory , in the face of christ , 2 cor. 4. w.m. read also job 35.10 . god thy makers . heb. consult mr. carril on the place . eccles. 12.1 . remember thy creators , &c. isa. 54.5 . thy makers is thy husband ; in all which texts , the trinity of persons is denoted by words of the plural number . answ. upon which , i query , is the distinction of three persons derived from three makers , or three creators ? or dare they say , that the father , word , and spirit , are three distinct , severed , or separate creators , and doth not this bespeak three gods ? and what sense is it to say , thy makers [ is ] thy husband ? from isa. 54.5 . where it is said , thy maker is thine husband , the lord of hosts is his name ; is not this truly rendered ? see pagnine's versions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osiik ; i. e. factor tnus . it 's neither sunt ( nor est ) factores tui : and eccles. 12.1 . it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borecha creatoris tui , in singular ; it 's not creatorum tuorum . and job 35.10 . it 's osai , factor meus ; not factores mei . but whilst one god and one lord is confessed , how is it consistent that a plurality of severed persons be in him as makers , creators , &c. what ground have we to believe either carryl or madox herein , more than pagn . and our english translation , with many others . and notwithstanding this great stir they have made with their distinctions of separate persons , incommunicable properties , &c. yet w. m. hath confest , that the names , properties , or attributes , works and worship of god , are frequently in scripture given to each of these three persons , so that they are one and the same perfect and infinite essence , one god by nature , &c. ( but if he should distinguish personal attributes from attributes of god , i ask what they are if not of god ) which if so , how is infiniteness not applicable to them , nor ascribed to them ? and how have you gone with your vain unscriptural distinctions to darken counsel , to darken scripture , to darken the minds of people by words without knowledge , thereby going to demonstrate that to others , which you cannot clear to your selves by demonstration ; as t. v. in his 26 pag. saith of the trinity , touching which he would have us assent unto your terms and traditional distinctions upon divine authority , which he cannot demonstrate by reason . but how then shall we receive your bare assertions upon divine authority , when we have neither scripture , nor reason , nor yet any immediate revelation from you for them , must we pinn our faith upon your sleeves ? or will you supply the places of so many popes , by imposing an implicit faith in those matters which you cannot demonstrate , nor clear to your selves : which then , how can you clear them to others ? which if this be the course you take to convince gain-sayers of your doctrine , you might have spared a great deal of labour in going about so confusedly to demonstrate your case to us , and only have laid down your doctrine of three distinct separate persons in the deity , to which infiniteness is not ascribed as you have said in pag. 45. and so you might as well have said , that we t.v. w.m. and t.d. do affirm it , and therefore you must believe it , or otherwise you are blasphemous hereticks , and so damned . but we must have better ground for our faith , and a better authority than affirmations , revilings , and threatnings of men , that are untaught themselves in those things which they presume to teach others . w. m. i called them three hee 's , to try * if you would own the deity of christ , and the holy ghost , under any title . as the subject of this tryal is very mean and weak ( to wit ) the calling them three hee 's to prove the deity ; so his trying of us hereby , was altogether groundless , since that we never disowned the deity of christ , or holy ghost , as falsely and injuriously is insinuated against us . and since that three hee 's will now serve instead of persons , ( he saying they are three persons , or three hee 's ) to prove the deity of father , son , and holy ghost : why have they made such a pudder for their distinctions of persons ? but would it be a strong reason to induce infidels to the belief of the deity of each , because they are three hee 's as he saith ; for , are all hee 's either god , ( or yet persons ) or divine ? but i need say little to the shallowness of this work ; let the ingenious reader judge of it . but when he thinks he mends the matter , by calling them three divine hee 's , his intent is , that the father is called hee , the son is hee , the spirit hee ; which neither proves them three separate , nor incommunicable persons , distinct subsistences , or bottoms ; whilst both the father 's a spirit , the lord is that spirit , christ a quickening spirit ; all inseparable . w. m. you by refusing to call them three divine hee 's , have made it manifest , that your quarrel is not with the word person , as some then apprehended ; but with the doctrine or fundamental truth , expressed by the three persons , viz. the modal distinction , and essential vnion ; or oneness of the father , son , and holy ghost . answ. it 's manifest , that some of the hearers that were present at our debating this matter , had a better apprehension and understanding of us than you prejudiced teachers and opposers had : for some of them apprehended that we opposed your unscriptural terms and words put upon the deity , and not that we opposed either the divinity or union of father , son , or holy ghost ; neither did we in the least go to quarrel with any fundamental truth , as most grosly and slanderously we are accused and misrepresented by thee w.m. who hast shewed thy self ( so far from either truth , moderation , or reasonableness in this matter ) as one swallowed up with envie and prejudice : and thy taking for granted , that thy model distinction and terms , are fundamental truth , and joyning them with the oneness of the father , son , and holy ghost , is but a begging the question , and presumption in thee , especially whilst by your vain philosophy some of you have either rendered them as three gods , or denied them to be infinite , as in pag. 45. yea , and it was evident to many , * that we found fault with your mis-calling and mis-representing the father , the word , and spirit ; and never in the least opposed nor questioned their being three such as mentioned in scripture , viz. the father , son , and holy ghost , but there openly confessed to the fundamental truth of them in scripture terms . and when you fell into your needless questions , and philosophick terms of incommunicabl properties , subsistences , &c. i ( to bring the matter to be more obvious to the people , to shorten and mittigate the controversie , and to abate your heat ) did tell you , that if you meant by incommunity of properties , the fathers begetting the son , and the spirits being sent ; state your question so , in plain english , whether the son was begotten , and the spirit sent of the father , and it would quickly end the controversie . but nothing would serve you , but an answer to your vain babling and school-terms , with such a limitation as aye or no ; as if the scripture terms and expressions were in this to be waved and slighted as insufficient , and your confusion , vain ●hilosophy , and deceit , must be set up above the scriptures of truth , though you profess them to be your rule , at other times but here in plain contradiction , you have gone about to obscure divine mysteries under your traditional terms of heathenish metaphysicks , and laid such a stress upon them , as if all were to be deem'd blasphemers and hereticks , and so to be damned , that cannot confess , own , and be tyed up to your terms , nice and confused distinctions , which you presumptuously put upon the father , word , & spirit . and as for w. m. his accusing us with rejecting the son , and so the father . it is a gross slander , as many more of his accusations are ; and never was it in our intention nor doctrine so to do , whilst the oneness of father , son , and spirit , we really confess to , but disown your blind distinctions , which deny them infiniteness . and as for w. m. his so much talk of three hee 's , each of which ( he saith ) is by nature god : we do not read in scripture , that god is called three hee 's , or three distinct hee 's ; and therefore three distinct separate persons ( indeed children in the accidence call hee the third person singular ) but that both the father and son speaking of themselves , use the word hee , as i am hee ; and he that is with you , shall be in you ; christ speaking of his own manifestation ( which was that other comforter ) i will not leave you comfortless , i will come unto you . but each of these three hee 's he tells of , he hath told us is by nature god ; so then they are one , as god , the word , and spirit , are . and as to his charge of ignorance of philosophy about subsistence , which he sayes , is not a form of a hee , but the manner of his being . his charge of ignorance , of his kind of philosophy , and such nice distinctions ( as this between manner and form ) we can easily bear , and pass by , and leave them to feed upon it , who will choose such chaff for their food , knowing that the knowledge of god and jesus christ , consists not in such trifles . w.m. the form of god the father is his divine nature , but his subsistence is his manner of being in the relative property of the father ; and so he speaks of the form and subsistence of the son and holy ghost ( as his terms of them are . ) now touching these distinct subsistences , or manners of being , wherein stands their model , distinction of three distinct personalities , to which they say , in pag. 45. * that infiniteness is not applicable , and that there be three distinct personallities , unto which infiniteness is not ascribed : here they have given people to understand what their meaning is about their three distinct subsistences , or personallities , that they are not infinite . what then ! is the father , son , and holy spirit , finite ? what gross darkness is this ? let the impartial reader judge , whether we have not sufficient ground and cause to oppose them and their vain philosophy in this so high a matter , and whether herein their doctrine doth not blasphemously oppose the divinity of father , son , and spirit ; and they go about to eclipse ( and detract from ) the glory of the infinite god-head , whilst at other times , in contradiction , they confess each to be god , and tell of the eternal son of god , and say , that in the concret , every subsistent is infinite , but not the subsistance or personallity in the abstract . what darkness is here ? is god divided , or father , son , and holy ghost , separate or abstract from their essences ? and where then is this finite personallity so much contended for ? is it in god , yea or nay ; or relating to his divine being , or substance ? but if these distinct personallities or subsistances , which they say are not infinite , be the relative properties of the father , son , and spirit , then i ask , hath not this doctrine denied both father , son , and holy spirit , to be infinite ? let the unbyassed readers judge . and yet in confutation of themselves again , there 's god the father the first person , god the son , a person distinct from him ; god the holy ghost , a person proceeding from both . how to make sense of these three distinctions , comparing them together , or how to make them hang together without rendering them three gods , and not only so , but such as are not infinite , doth not yet appear to me . and whether my comparison of not understanding paul , peter , and john , could be three persons ( each of them an apostle ) and yet all but one apostle , was not suitable to detect these mens unscriptural doctrines and distinctions , and to shew the absurdity of the consequences thereof , which whilst this railing angry man , w. madox , doth so often take it as a comparing the father , son , and holy ghost , to three apostles ; herein he hath grossely wronged and abused me , and his own understanding . and his charge of blasphemy against me ( for that he intimates that i should say ) that god is but equal with man. i return back upon him as a most malicious horrid slander , and an apparent lye against me . it was never my intent nor saying ; for if i had said , that god is but equal with man , or compared the father , son , and holy ghost to three apostles , then had i and these ridgid presbyterians accorded nearer than we did , for then had i owned their dostrine and terms of three distinct and separate persons in the god-head , which are not infinite ; which i can never own , nor believe , nor depend upon any god , or thing , which is finite , for salvation . besides , i never denied finite man , nor three distinct apostles ( as paul , peter , and john ) to be distinct and separate persons ; so if i had really compared the deity to such , we had not differed about the distinction of separate persons , or finite subsistances in the god-head , which is no less than blasphemy . but then , how poorly , maliciously , and falsely this w. m. comes off in so positively deeming their doctrine and terms in these matters , to be scripture truth ; and charging us with designing to blast and overthrow the deity of christ , and the holy ghost ; upon which , * blasphemers , and blasphemy , and damnable speeches , are hideously cast upon us , but most unjustly , and falsely ; for no such design ever had we , as either to blast or over-throw the deity of christ , or holy spirit , we having openly professed and declared the contrary , both in words and writings . as also his accusing us with boldly spitting in the face of god , is a gross and malicious slander , and a presumptuous taking for granted , that our opposing their corrupt unscriptural distinctions , and vain babling , was a spitting in the face of god ; as if we must believe all what these men say , in this matter , to be as true as god is , and his glory to be so deeply concern'd in their vain philosophy : judge whether they ' herein are competent disputants , yea or nay ? and whether these our opposers , or we , have compared god , or the father , son , and spirit , to men ; let the reader judge by what follows . in their answer to that argument of w. p's , viz. the divine persons are either finite , or infinite ; if finite , then something finite is in god ; if infinite , then there would be three distinct infinites , and consequently three distinct gods : thus far w. p. touching which , after they have denied infiniteness to be applicable or ascribed to them ( as to their subsistences or personallities , as they call them , they bring a comparison of the subsistance of a man , pag. 46. saying , it would be improper to ascribe the property that belong to him , unto his subsistence , to say that his subsistance in the abstract is either a learned or unlearned subsistence , a great one or a small one , a white one or a black one * . what vain babling , and a blind instance is here ) and so they say , it is improper to say , that either of the persons , in regard of the personallity or subsistence , are finitie , or infinite ; but in regard of their essence in the concrete , are infinite . now the reader at length may see what 's become of their distinctions of three distinct subsistences , or persons in the god-head , or divine essence , wherein they having here undertaken to demonstrate that which reason cannot demonstrate to them , nor they clear to themselves by demonstration , as in pag. 26. they have run themselves as into a wood and labyrinth , as persons bewildered and confounded ; so as now the subsistences or distinct persons in the deity , they so much contend for , are such as are neither learned nor unlearned , neither great nor small , neither finite nor infinite ; what are they then ? what gods are they that these men would have us believe in ? before they were not infinite , now neither finite nor infinite . * what grosse confusion and contradiction is here ; for if not infinite , then finite ; but the god whom we serve and believe in is infinite , the only wise god , and nothing relating to him , or his , being finite . howbeit since these our opposers are contending for that which they cannot by reason demonstrate , nor clear to themselves , pag. 26. it is very unreasonable in them to impose it upon others to believe , without either reason or demonstration , or to pronounce them blasphemers who cannot own their doctrine and distinctions therein , to be according to the scriptures , whilst they cannot clear them ( by reason ) to themselves , but both a mis-calling , and grossely mis-representing of father , son , and holy spirit , as one while with being not infinite , another while neither finite nor infinite ; instancing in the case the subsistence of a man , which they say is neither learned nor an unlearned one * . they have accused w.p. with blasphemy , who never denied the infiniteness of either father , word , or spirit ; but what greater blasphemy can there be than their own ? and now let the indifferent reader judge what effect this kind of their vain babling would have in the minds of an auditory , if thus , god should be preached in their blind confused terms ; and if one of them should exhort people to believe in a trinity of separate persons or subsistences , which are infinite in the concrete , but not infinite in the personallity , or subsistence in the abstract : another while they are neither finite nor infinite ; and what they are they cannot tell ; for , by reason they cannot clear this their mystery to themselves ; another while they are three hee 's that people must believe in , and therefore three persons or subsistances with incommunicable properties , by all which they go to demonstrate the father , son , and holy ghost , who are infinite in the essence , but not in their personallities : they say another while , neither finite nor infinite as they say , what effect would this kind of preaching have with people do you think ! and where ever did the apostles , and true ministers of god preach in this manner , or allow of such philosophy in preaching the mysteries of god ? nay , did they not preach in the simplicity of the gospel , and exhort in simplicity , as of the abilitiy that god gave ? and did not paul absolutely forbid such philosophy and vain deceipt ? and to avoid opposition of science , falsly so called , coll. 2.8 . 1 tim. 6.20 . and are there not words sufficient in the scriptures of truth , to preach god and christ in , according to the plainness and simplicity thereof ; but men pretending to be his ministers , and scripture their rule , must thus run themselves into confusion and darkness by humane inventions and traditions both of words , terms , and blind distinctions of man's fallen wisom , which neither knows god , nor can rightly speak of him , but hath obscured the glory of his appearance from very many ; but the light is risen , and the day dawned , which hath not only discovered , but will expel those thick mists and clouds of mens inventions , that the simple may come to be undeceived and unvailed , and so be delivered from such as these confussed babel builders that have made a prey upon them . chap. iii. something farther observed , in answer to tho. vincent . now let us a little observe some passages and arguments in tho. vincent's work ; for their distinctions about trinity of persons ( as they call them ) distinguished one from another by incommunicable personal properties . but such kind of distinctions and terms he hath not learned from scriptures , but from humane inventions ; by which they have darkned the simplicity of truth ; as also he hath appeared as one in self-contradiction , when he saith , that one should be in another ; the first should be in the second , and the second in the first , and both in the third , and all one and the same individual essence . now if they be in each other , they are not separate persons as at the dispute was affirmed ; and if one be in another , where are the personal incommucicable properties , wherein they are not infinite as they have told us ? is there finiteness in each person , and yet each person god ; what gross darkness and blasphemy is this ? but then to mend the matter , t. v. tells us , this is such a mystery as doth exceed the weak and narrow understandings of most inlightned and clear sighted christians fully to comprehend ; some by gazing too long upon the sun , become blind . surely then , if it be such a mystery as exceeds the understanding of the clear sighted , it must needs exceed the dark understanding of t. v. and his brethren ; and seeing , as appears , he was conscious to himself of his own dimness or darkness herein as by what follows ; also , he should have let it alone and not troubled his head with things beyond his reach , for he has confounded and marr'd his cause , and not at all mended nor cleared it ; but if he hath assayed to demonstrate this mystery , as he calls it , as one more clear sighted than the most inlightned , his work doth manifest the contrary ; and that god cannot represent himself otherwise than he is ; it 's true : but where doth he thus represent himself as these men do , with such invented terms , vain tautologies , and confusion ? we do not read such in all the scriptures of truth : howbeit t. v. takes the boldness to assert his doctrine herein to be of divine authority , and to be the truth of god revealed in his word ; and that if the scriptures have revealed that there are three distinct persons in one divine essence , it is a certain truth , &c. this is sooner said , than proved ; if that word of god , and scripture could be produced that doth so reveal their doctrine , and say , there are three distinct persons in one divine essence : produce us such a scripture among all the writings of the holy men of god ( in all the bible ) and it shall end the controversie ; otherwise let t. v. be ashamed of his asserting it to be revealed in the word of god. and of his saying that in his sylogism , pag. 13. there is not a word but what is to be found in the scripture ; whereas neither the matter , manner , nor expressions of his arguments are to be found in scripture . as for instance his argument ; pag. 13. the father , the word , and the holy ghost , are either three substances , or three manifestations , or three operations , or three persons , or something else ; but they are not three substances , nor three manifestations , nor three operations , nor any thing else ; therefore they are three persons . to the first part ; indeed they must be something ; to the minor , if they be neither three substances , manifestations , &c. nor any thing else , this renders them nothing , and contradicts both the major and conclusion where they are something else , which is three persons ( he saith ) so the tenour of his argument runs thus , they are something ; but they are nothing ( he meant nothing else but three persons ) therefore they are three persons . it would have held better thus , but against himself , if the father , the word , and spirit , be not three distinct substances , then not three distinct persons ; but they are not three distinct substances , ergo. unless he can shew us a distinct person without its own substance : but his brother t.d. saith , a person is rationalis naturae individua , substantia , an individual substance , of a rational nature ; see how flatly t.d. and t.v. have contradicted one another herein ; one affirming they are three persons , because not three substances ; the other , that a person is an individual substance : but if t. v. by saying , there is not a word in his syllogism , but what is to be found in scripture ; intends that every word particularly is to be found in scripture ; the word substance , the word manifestation , operation , person , &c. abstractively , what proves this of his matter ? for the contrary may as well be asserted from bare words ; i never met with more silly kind of arguing before : and if so be his other argument from the property of the father to beget , of the son to be begotten , of the holy ghost to proceed from them both , &c. be an argument sufficient to prove three distinct persons in the god-head , with three incommunicable properties , &c. then doth it not follow as well , that every spiritual perfect gift that proceeds from god to man ; must needs be a person , and then so many gifts , or manifold graces as proceed from him ( or are begotten by him ) are so many persons in him , which would be numerous indeed , and amount to a plurallity of trinities ; for the spitit is given variously , and in divers manifestations , and the graces & gift of god are many and manifold ; but the shallowness of this mans arguing , who is it cannot see ? besides that christ being the express image of the fathers substance , and the spirit the life of both ; it 's neither scriptural nor reasonable to say that the image and life of one and the same thing , should be either two distinct and separate persons from it , or from their own substance ; so that still it follows , that if the three bearing record in heaven , be one divine substance , and not three substances ; then not three distinct or separate persons : as also , god is called both the word and spirit . farther , mark the manner of t. v. his expressing his doctrine , viz. the trinity of persons in the unity of the divine essence , and the unity of the divine essenee in the trinity of persons , that three should be one , and that one should be three ; that three should be distinguished but not divided , that one should not be another ; the first should not be the second , nor the second the third , nor the second or third the first ; and yet the first second and third the same that the first should be in the second , and the second in the first , and both first and second in the third . thus far t.v. for his separate persons . reader , do but mark his jigg here , and what a whirling he has made like one distempered ; but where is his scripture for all this ? see how he manages it , pag. 26. he saith , reason it may be will leave us in our search after the deity in the trinity , and the trinity , &c. but where reason faileth , faith must supply its room : and then tells us of mysteries which reason cannot demonstrate to us , and that in this mystery of the trinity we must exercise our faith , though we cannot clear it to our selves by demonstration , &c. but sure whilst reason hath so much failed t. v. and his brethren in this matter , that thereby they cannot clear it to themselves by demonstration , it s very strange and unreasonable they should make such a stir in the dark , as they have done , to impose it on the faith of others ; and what tends this to , but to force people to exercise an implicite faith , whilst they have neither scripture , reason , demonstration , nor revelation ( for that 's ceased they say ) to ground a faith upon in this matter , as he argues , viz. if the divine essence , or god head , can be but one , and the father is god , the son god , the holy ghost god , and they three distinct subsistents , or persons , then they are three distinct subsistents or persons , in the same single divine essence , but the essence can be but one , and the father is god , the son god , &c. and they are three distinct subsistents or persons ; therefore there are three distinct subsistents , or persons . let the moderate readers but mark this argument , and whether it carries any matter or weight of any proof or argumentation along with it any more than an empty assertion : ( tautologies ) begging the question in the sequel of the major , and so along still , taking the matter in controversie for granted , which cannot be without better proof , and more convincing arguments than t.v. hath patched up and produced ; but as for the beginning of his argument , that the divine essence , or god-head , can be but one , and this in each of the three , we never denied ; and t. v. has confessed it is not denied by us , pag. 28. but as for the rest of his argument , it runs in the substance of it thus ; if they be three distinct subsistents or persons , then there are three distinct subsistents or persons ; but they are three distinct subsistents , therefore , &c. or , if they be so , then they are so ; but they are so , therefore they are so . i shall not need to say much , to shew what mean logick this is , since it is from a person whom reason has so far failed , that he can neither clear nor demonstrate that to himself , which thus pitifully he has assayed to demonstrate to others : and so let the readers judge if he be not such an one as he tells of , that by attempting to bring that mystery to the modal of his reason , hath lost the sight , and sunk into grosse apprehensions . and as for his fierce railing against w. p. and calling him , wretched blasphemer , accusing him with denying that the lord jesus christ is god , and with denying the divinity of christ and holy ghost , and with thrusting the lord jesus christ off from the throne of his god-head , &c. i have not yet perceived any strength or weight of argument from either t.v. or his brethren , that has convicted w. p. as guilty herein ; but rather the more they strive with him , and thus grossely revile him , and rail against him , the more their folly , confusion , and weakness appears : and indeed if w. p. be supposed to be so grossely erroneous as he is represented , it must be more competent antagonists than t. v. or such railers as he , that must convince him : but his shewing the absurdity of t.v. his doctrines , and both unscriptural and unreasonable distinctions ; and his denyal thereof , is neither a denyal of the son , nor spirit , nor the divinity of either ; but the apparent falseness of these railing and slanderous accusations before , with the consequences thereof against w. p. in this thing , touching the divinity of christ , &c. appears in his own book , pag. 14 of christ being the only god , and the divine nature being inseparable to each ( whom they call ) person , have the whole divine nature , the son in the father , and the spirit in the son , unless the god-head be as incommunicable to the person ( so called ) as they are reported to be among themselves , saith w.p. doth not w.p. herein own the divinity of christ and holy spirit , let the indifferent judge how t.v. has wronged him . and then w. p. his admonition , pag. 15. saith , apply thy mind unto the light and grace which brings salvation ; that by obedience thereunto , those mists tradition hath cast before thy eyes , may be expel'd , and thou receive a certain knowledge of that one god , whom to know is life eternal , not to be a divided , but one pure , intire , and eternal being ; who in the fulness of time sent forth his son , as the true light which enlightneth every man ; that whosoever followed him ( the light ) might be translated from the dark notions , and vain conversations of men , to this holy light , in which onely sound judgment and eternal life are obtainable ; ( he ) testified the virtue of it , and has communicated unto all such a proportion , as may enable them to follow his example . [ thus far w.p. ] now mark , whether herein he has not owned the divinity of the son , when thus plainly he hath confessed to his light , both as to its extent and virtue . and so as for t. v. his railing against us so bitterly , calling us , black-mouth'd blasphemers ; accusing w. p. with heathenism , abominableness , foulness ; falsely comparing him to arius &c. these are but mean arguments to convince w. p. and doth but shew the malice and rancor of t. vincent's spirit ; and what an implacable persecuting spirit appears among these presbyterian priests ? what cruel work would they make if they had power in their hands to persecute such as cannot be tyed up to their narrow spirits and principles , which is the same old persecuting spirit that cryed for fire and faggot , after it put these names , blasphemer and hereticks , upon the martyrs : and indeed , if any should be so disingenious and drowned in their understandings by prejudice , as to think that the absurdities that w. p. draws from his adversaries principles , are his own ; they may be apt to charge him with blasphemy , and what not , though falsely : but farther , how evidently hath w.p. in his 18 , 19 , 21 pag. owned and confessed christ the son of god , and his light , and grace , both for remission of sins , reconciliation , salvation of men , life eternal ; and as he is the only begotten of the father , the gift and expression of eternal love for salvation ; now can any thing have ( or work ) these effects that is not divine ? is not christ's divinity , virtue , divine light and power , plainly confest by w.p. herein , as also to his being god , pag. 21. how grossely have these angry presbyterians wronged him in so hidiously charging the contrary upon him ; and are not they rather justly chargeable herein , with denying the divinity of christ , in setting so slight by his light in every man , as they have done , one calling it an idol ; another cautioning not to follow its guidance ; but the divinity of christ , and the honour due to him , far be it from us to deny , as these men have done ; and the scripture-instances in that case , we both know and own , joh. 3.13 . rom. 9.5 . phil. 2.6 . heb. 1.8 . joh. 2.17 . heb. 1.3 . joh. 14.1 . phil. 2.10 . col. 1.16 , 17. joh. 8.58 . but we are not convinced , that mens invented distinctions put upon christ , does add any thing to his honour , but rather diminish from it . and where in pag. 31. it is said , in regard of his humane nature , the jewes spoke true , thou art not yet fifty years old ; as man , he was a son of abraham , and born many generations after him , &c. now i ask if he was not a person as man , and so born ? and if there were three coeternal persons before , whether this doth not make a fourth ? for as he was not fifty years old , this had not reference to his divine nature , as is confessed ; but then , where in pag. 36. the generation of the son must be eternal , the son being so : ( they say ) how is his personallity , with reference to his being begotten , denyed to be infinite ? in pag. 45. what gross and apparent contradictions are these ? and as to his instance , matt. 3.16 , 17. how that jesus went up out of the water , and the spirit descended like a dove , and lo a voice from heaven , to prove a distinction of all the three persons ; the son was cloathed in flesh , the spirit in the shape of a dove , the father was in the voice , he saith , &c. let the reader but mark how far short of proving his distinction , this instance is : surely he will not say , that the son was cloathed in flesh from eternity , nor the spirit in a bodily shape like a dove from eternity ; for if their personallities did consist in these visible appearances , how were they coeternal , coessential , coequal with god , & c ? and surely personallity doth not consist in the shape of a dove , neither do we read of the person of a dove , besides the spirits appearing in a bodily shape like a dove , doth not prove that the spirit was a distinct or separate person from jesus , for he had the spirit in him , and was not separate from the spirit , though that appearance like a dove , was for a confirmation to john's belief of him , john 1.32 , 33. t.v. ( isa. 6.3 . ) holy , holy , holy , is the lord of hosts : the three holies , signifies the three persons ; the lord of hosts , the one god. i must confess i never heard this argument before ; if each holy signifie a person , how then are they spoken to the one god ? and if so many holies as are given in praise to him , do signifie so many distinct persons in him , then they will amount to a great many trinities ; for it is said , rev. 4.8 . they rest not day nor night , saying , holy , holy , holy , lord god almighty , &c. now if all the holies they give day and night to him , be so many persons , then they will amount to persons ad infinitum ; but the absurdity of this argument who cannot but see ? as also his argument from the distinct names , is little better ; for god is denominated under many names more than three ; and also his arguing from john 14 , 15 , & 16. chap. from personal acts , as he calls them , as sending the comforter , his speaking and guiding , &c. where doth the scripture call them personal acts ? were they not spiritual acts of the divine spirit and power of god ? and was there any act but what was brought forth in time ? and was the father's begetting the son a personal act ? ( however was it not an act in time ) if so , how sayes t. v. that the generation of the son must be eternal ? what distracted confused work is here ! and as to that cavil in pag. 40. at the word one , as not being in the hebrew , in all those scriptures , isa. 40.25 . chap. 48.17 . psal. 71.22 . where holy one is mentioned in the english , which to cavil at , shews little prudence ; whilst holy one , and the lord being one , and the only wise god , is often mentioned elsewhere ; see zac. 14.9 . which w. p. quotes , is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah echad ushemo echad : i. e. dominus unus & nomen , ejus unum , one lord , and his name one. and see deut. 6.4 . how its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah echad one lord ; but where the word echad is not expressed , whether it be not understood ? besides , t. v. himself , pag. 33. useth these words , the lord of hosts the one god : so that he might have spared his contradictory cavil about it ; and if their distinctions be in regard of the personallity and not of the essence , then i ask , are they three persons both distinct among themselves , and also distinct from the essence or being of god ? and so not infinite ; or neither finite nor infinite , as most absurdly and contradictorily is laid down in their 44 , 45 , 46 , pages , as before , has been mentioned . and as to w. p. his cloudy brain conceptions ( as it 's called ) which is so difficult to find out ( as they say ) and his phrases so uncouth , and his reasonings so odly joynted together : indeed , neither t. v. nor t. d. have shewen any such brightness , nor strength of argument as to expel or drive away these cloudy conceptions ; if they be such , it must be another thing that must unvail him , and overthrow what he hath said , than their grosse confusion , and many apparent contradictions , which i am certain that w. p. is so far unvail'd , as to have a sight and discovery of , though this dark ridged presbyterian spirit hath sought by persecution , false reports , and slanders , to vail and obscure both him and others , in whom any degree , breakings forth , or glimerings of true light have appeared ; where they could not do it by slandering , grossely villifying , and traducing them , they would endeavour to bring persecution , and cruelty , and outward restraint upon them , to their power . and as for their taxing w.p. for instancing irenaeus , justin martyr , tertullian , origen , theophil . and others , as appearing forreign to the matter in controversie , &c. they telling us , the doctrine of the trinity is plainly enough to be gathered from several passages in irenaeus lib. 1. ch . 2. ecclesia accipit fidem quae est in unum deum patrem omnipotentem & in unum christum filium dei incarnatum & in spiritum sanctum qui per prophetas praedicavit : and then our opposers ask , do not these words hold forth a distinction of those three persons ? to which i say , however he gathers or imagines such a distinction of their being three persons , he does but beg the question in calling them three persons , which their words no not prove , nor so call them ; but god the father omnipotent , christ the son of god , and the holy ghost ( in whom the faith of the church is ) neither do the latter words prove any thing for this purpose , which mention the god of all things , making and governing all things by his word and spirit : if he had asserted no otherwise herein then irenaeus hath done , there had not been this controversie between us , and them . and as for the rest of the authors they mention , i do not find that they called them three distinct separate persons ( as t. d. did ) in all these passages mentioned and quoted by them ; and it s known that w.p. his controversie was principally against them for unscriptural doctrine of the god-head subsisting in three distinct and separate persons ; which also their own instance of theophil . lib. 1. com. in evang. doth contradict , viz. margarita pretiosa est sancta trinitas quae dividi non potest nam in unitate consistit ; the holy trinity is a precious jewel , which cannot be divided , because it consisteth in unity : to which i say then , the glorious three that bear record in heaven , are not three separate persons ; howbeit we are not bound to believe the determinations of fathers and councils any farther than they accord with the pure language of scripture . and whereas t.v. and his brethren , supposing that they have detected the weakness and absurdity of w. p ; thereupon go to caution people , not to follow the guidance of the light , which w. p. ( truly ) saith is communicated unto all , and forsake the true light of the word and spirit , which alone can guide men into all truth . this is a groundless caution , and false as it reflects upon the light ; for suppose w.p. were in weakness as they say , yet the light is not the cause thereof ; however his weakness ( as they call it ) hath brought forth much of their folly ; for the light which is communicated unto all , which people should follow the guidance of , is the light of christ , which inlightens every man coming into the world ; and therefore to render weakness , absurdity , falshood , and folly , as the products of it , is both grosse ignorance and blasphemy ; for the light never changeth , however the creature may ; neither is this light contrary to the word , spirit , or scripture . and as for their so much railing against the socinians and arians , and malitiously comparing any of us with them , it is no reasonable way to convince either us or them , if we were as ill as they render us ; for they have gone the way to animate and encourage both socinians , and others , against them , and their absurdities , and ridged inveterate spirits , and railing against many that are of better spirits ( as men at least ) than themselves . as for the socinians , they have given ground to some to think the better of them , because they have shewn so much hatred and reviling against them ; howbeit socinians ( if there be any that own themselves by that name ) may answer to their accusations , it is not my work to maintain anothers quarrel , nor yet to reflect upon their persons , nor either to accuse or excuse them , to gratifie such incompetent judges as these our revilers . i am not going about to gratifie parties , or private opinions ( or man's wisdom ) on any hand , but to vindicate the naked truth ; yet , it 's true , i have heard of some , beyond the sea , that went under that name socinians , who were accused with denying the divinity of christ ; but i know of none here , that either deny the divinity of christ , or him to be of one substance with the father ; if our opposers do know of any such , they may tell them of it , and not accuse the innocent with the guilty , as they have done to us . however , it is but a mean way of arguing , to accuse or miscall any for owning any truth that any sort ( if they do err in some things ) do hold ; for by that way , i may as well be reckoned a papist , a jew , or a turk , episcopal , or presbyterian , or what not ? because some truths are held by them all , in words : but we had not our principles either from arius or socinias , neither did we ever deny the divinity of christ ( or his being of the same substance with the father ) as arius , socinias , and others , are accused ; so that therein we are very unjustly compared and mis-represented , for which i can say , the lord forgive these our prejudiced opposers . but it is no strange thing for us to be called by nick-names one after another , by these and such false accusers and incompetent judges ; for one while they were wont to revile us for wanting learning , being illiterate , lay-men , preachers , &c. another while they railed against us , and falsely accused us for papists and jesuits . another while they accused us falsely with being free-willers , arminians , &c. because we plead for the free grace of god to all men : and now we are falsely reckoned socinians , and most injuriously accused with denying the divinity of christ the son of god , which we are ever alwayes clear of , still confessing him according to the scriptures , both in his sufferings , dominion , and glory , who is the same yesterday , to day , and for ever . chap. iv. touching the love of god in christ , the one offering , and how his being a sacrifice for sin is owned by us , according to the scripture , and for what end construed or applyed by these our opposers , and their corrupt doctrines , and inferences to cover and maintain sin and imperfection tearm of life , under the notion of satisfaction and imputation , &c. some presbyterian priests , and professors of other sorts also , affirming , that man having transgressed the righteous law of god , and so exposed to the penalty of eternal wrath ; it 's altogether impossible for god to remit , forgive , or save men without a plenary satisfaction , both by full payment and punishment laid on christ the same that sin and sinners deserved , * which ( they reckon ) extends for sins past , present , and to come ; so that though people live in sin , all their dayes ( as priests plead ) yet they sooth up themselves in sin , under this opinion , that all 's done for them at once . but whether it be for all men , or but for some , t. vincent hath not discovered , nor ingeniously opened the extent of their belief and principle in this matter , but has catched and snatched here and there , and then gone to his wonted course of grinning and snarling , by reviling and railing , having not asserted , nor yet minded the end and intent of his opposer's reasons ( from scripture ) and cautions in this matter , on the behalf of god's infinite love , mercy , and grace towards lost man , which is judged ( and not without cause ) these priests doctrine doth eclipse and lesson [ which we do not concerning the sacrifice of christ , as t.v. falsely thinks ] as their laying an impossibility on god in the case ; against which many scriptures were urged , as exod. 34.6 , 7. 2 chron. 30.9 . isa. 55.7 . isa. 31.31 . mica . 7.18 . matt. 6.12 . joh. 3.16 . act. 10.34 . rom. 8.31 , 32 2 cor. 5.18 , 19. eph. 1.7 . 1 pet. 5.10 . 1 joh. 4.9 . whereby , with many others , is proved ; 1. the lord god to be merciful , gracious to forgive sin and iniquity , and to pardon transgression upon man , return and forsaking of his evil way , and that he retaineth not his anger for ever . 2dly . that it was gods free love and grace to the world , to give his only begotten son , that none should perish , but have everlasting life , who believed in him . 3dly . that it was god's work to reconcile the world unto himself , in christ jesus . 4thly . that the benefits and effects of free grace , and love in christ jesus , as pardon , remission , reconciliation , redemption through his blood , &c. are of the nature and riches of this grace , to all that truly receive it . 5thly . that this free grace of god , with its blessed effects in the true receivers , are not of debt , purchase , or merit on the creatures part , but free according to the nature of free grace . 6thly . that the love , kindness , and goodness of god is perfect and infinite in him , and so in its self not be added to , or diminished from . 7thly . that the goodness of god where it takes impression , or is received in man in the free tenders of it in christ jesus , it is the principal inducement , or cause of repentance , and forsaking of sin. 8thly . and the tenders of grace and salvation in christ , are free to all , so that man's rejecting and slighting of it , and of god's kindness therein , is the cause of his being rejected of god. o man , thy destruction is of thy self , but thy help is in me , saith the lord. 9thly . seeing that many of their own brethren have confessed god to be infinite in his power , and in all perfections , and to his divine attributes ( as their term is ) and that he is free in them , and so his love , goodness , and mercy , which attend his judgment , being felt in the way thereof , by them that wait therein upon him ; why should any doctrine or supposition be brought forth , that doth at least seem to diminish his love and good will , by either mis-representing it in its self , or render it partially in its extent , as only design'd ( or but free ) for a few , & that upon full payment , and also the same full punishment and wrath that sinners deserved , by a person distinct and separate from himself as jesus christ hath been mis-represented , he being one with the father , who said , hitherto the father worketh , and i work , and the son doth nothing of himself , but what he seeth the father do , that he doth . 10thly . christ being the brightness of the glory of god , and the express image of his divine substance , as also truly called the son of his love ; by him is exprest , and clearly signified , god's free love , goodness , and mercy towards mankind , both in his life , ministry , and sufferings , in the dayes of his flesh. 11thly . it being the love , patience , long-suffering of god , and riches of his grace that leads to repentance , rom. 2. all which were truly expressed , signified , and bore testimony unto , by christ jesus , both in his ministery , suffering , and death on the cross , as also by his resurrection , and most glorious ascention . the almighty power of god , which is unto salvation to the true believers , was shewed forth , and born witness unto ; and blessed are they that receive the true sense thereof in its operation and effects . 12thly . i also know , and confess , that it was in god's infinite and free love , that christ gave himself a ransom for all , to be testified of in due time . and that in the same love he hath given himself for us , an offering , and a sacrifice to god , for a sweet smelling savour , ephes. 5. and therefore god is to be followed , and christ obeyed , by all that receive his love. but now to t. v. his terms and assertion ; seeing he has not been plain , nor given any ingenious nor satisfactory answer ; i ask and query ; 1st . where doth the scripture say , that it is impossible for god to pardon or forgive without a plenary satisfaction , as an act of law , made to his offended or vindictive justice by another ? 2dly . and if this satisfaction depend upon a second person , or god equal with the father , as ( t.v. saith ) christ is proved to be , and not upon any finite creature , is not this all one as to say , that god satisfied god ; and then what non-scence is it to lay it upon a second person distinct from him , and yet coequal with him ? where doth he prove these words in scripture ? doth not this , like the former doctrine , either render them two distinct gods , differing between themselves , the one abounding in judgement , the other in mercy ; or else god to differ from himself , and so to give christ for his own pacification , and not man's real reformation ; whilst the notion of plenary satisfaction is made a cover or pretence for peoples continuing in , an imperfect , sinful , polluted state , which the priests plead for the continuance of , in all , term of life ? and does not this their doctrine lead people to trample the blood of the new covenant under foot , and this is to deny the one offering ? 3dly . and was that the end of christ giving himself a ransom , being an offering , and dying for all , that men might live in sin all their time , and say they are pardoned and redeemed , whilst they are still in bondage ? 4thly . is god fully satisfied that any should live in sin , or is his infinite justice satisfied so , as not to lay hold on them in the sinful state ? 5thly . if the wrath of god be revealed from heaven against all ungodliness and unrighteousness of men , and every disobedience shall have a just recompence of reward ; how then is divine justice fully satisfied and answered for all in that state , without their coming under the sence of it in themselves ? for if so , then nothing is to be done within them ; and then how did the believers know the terrors of the lord , the sentence of death in themselves , the law that ministers wrath , the ministration of condemnation , which in his time was glorious , and the righteousness of the law fulfilled in them by christ jesus , who came to condemn sin in the flesh for that end , wherein still , we confess to the one offering , and the blessed effects thereof . 6thly . and if all must live in sin all their time , does not this tend to settle people upon their lees , and set them at ease in a false security in sin and transgression , and so to deny the one offering and sacrifice that puts away sin ? 7thly . and if such a plenary satisfaction ( as it is called ) be made for some in that sinful state , why not for all ? do ye not here render god partial , whereas christ died for all , tasted death for every man , gave himself a ransom for all , which you presbyterians ( to wit , t. d. and others ) have denyed ( and so you make sects ) and therein have opposed scriptures , and the extent of god's love and good will to all men ; but we testifie to it , and own christ's death and sufferings , and effect of his righteousness to be manifest within by the spirit , to every one that believeth . 8thly . why doth t. v. so vilifie a man for confessing according to scripiture , to the infinite love and mercy of god towards mankind , and his reasoning for it from scripture ; seeing that he himself confesseth the impossibility of any finite creature to make any plenary satisfaction to his offended justice ; and many of his brethren have confessed the divine attributes to be in god , and he free in them , as infinite love , goodness , mercy as well as justice . as also he may find in the common prayer book , that the graciousness and mercifulness of god , is confessed unto more then he has done . and whereas t. v. accuseth w.p. with seeming to insinuate , that he denys only the impossibility of gods pardoning sin without satisfaction , but that his arguments are against satisfaction it self , he saith : whereas w. p's own testimony stands against him in this matter , in pag. 32. which t. v. to his own contradiction is also made to confess , that w. p. confesseth , that christ offered unto god a satisfactory sacrifice , &c. yea , a most satisfactory sacrifice ; but not to help god as being otherwise unable to save men . however it is evident that w. p. has , according to scriptures , confessed to god's power , omnipotency , infiniteness ; and also , that jesus christ in life , doctrine , and death , fulfilled his fathers will , and offered up a most satisfactory sacrifice ; so that he hath been wrongfully accused concerning this matter . and whereas t. v. saith , that god's righteousness and truth , obliegeth him to take vengeance upon all that have transgressed his law ; and his will to punish sin and sinners according to their desert , his justice doth ingage him , &c. answ. how then is god free in his attributes , as they confess ? and his good will shewed by christ unto men for their good , in order to salvation ; or hath god two contrary wills , the one obliging him to take vengeance , or execute judgement to the uttermost upon all ; * and the other , to exercise patience , forbearance , and shew mercy , and so not to will the death of sinners , but rather their return that they may live : is there any variableness or shaddow of change in god , or rather , is not the love and good will of god held forth in christ to all men in the first place , and that then when he chasteneth , corrects , & reproves any for sin , it is not in vengeance or fury , but in love and good will ; for his vengeance is to fall upon his adversaries , that have rejected and turned against him , and the free proffers of his love in christ jesus , and who have crucified christ unto themselves a-fresh , and trampled upon the blood of the covenant , and so despised the one offering which was offered up once for all , as a real witness of god's good will , patience , forbearance , long-suffering towards all . and now to t. v. his saying , that sinners must have divine help to inable them to their duty , or in doing good ; and when they have done their duty , their works are but imperfect , and they unprofitable servants ; and for it brings luke 17.10 . when you have done all the things commanded , say we are unprofitable servants , our righteousness is as filthy raggs , isa. 64.6 . answ. if you , presbyterians and professors , were come to know a divine help in what you do , and to do all the things commanded , you would give us a better account of those works and performances brought forth by divine help , than to compare them to filthy raggs : divine help would cloath you with better garments than filthy raggs : what sad doctrine is this , to say the good that is done by divine help , and that doing all things commanded of god , are but as filthy raggs ? what darkness is this , not to distinguish between self-righteousness , which are but as filthy raggs , and the good that 's done by divine help , that hath a beauty and splendour of god's righteousness with it : is this the construction you make of christ's satisfaction , or being a sacrifice to god , that you must be cloathed upon , all your life time , with your own filthy raggs of self-righteousness . and then to cover over all these your babylonish brats , with a pretence of christ's satisfaction , paying your debt for you , imputation of his righteousness , deceitfully and feignedly applyed by you to your selves in your filthy raggs , whilst you have no share in it , nor feel in you the effect of his sufferings , as if you were only to believe , and apply , and sin all your time , you are far from the state of the unprofitable servant that did all that he was commanded : you are daily breaking the commands of god , and plead for it : much more farther from the state of those whom christ called no more servants , but friends . t. v. that god never doth , nor will , nor can pardon any sinner without satisfaction made to his offended justice for their sins . reply . but then in contradiction to himself , he saith , i shall not concern my self to inquire what god could , or might do , if he pleased ; why then doth he say , he never will , nor can ; and seem to lay such an impossibility upon god in the case , as if he could not freely pardon ; whereas he could do whatsoever he pleased ; and certainly , he could both please and satisfie himself . and then i query , how is this satisfaction made by christ ? t. v. it depends upon him as the second person in the trinity , pag. 54. query . does it depend upon him as man , or as god and man ? t. v. it was necessary that the person that should make satisfaction should be man , because none but a creature could suffer : but then he adds , it were necessary he should be god , othewise the sufferings and satisfaction would have been but finite . query . what then , were the sufferings infinite that the wicked inflicted upon the body of christ , seeing nothing but a creature could suffer , he saith , and yet as a creature could give no proportionable satisfaction to infinite justice : what confusion is here ? for as god , he could not suffer nor die , as is confessed ; but god did strengthen the manhood to bear up under such opressure of wrath : but where doth the scripture say , that christ the second person in the trinity , did suffer under infinite wrath , either as god or man , or both ? he should have produced his plain scripture , for scripture we own , and christ's satisfaction as rightly stated , and what a most acceptable sacrifice he was to the father for all ; yea , his suffering as man , or in the flesh , without the gates at jerusalem , was all acceptible to god ; his soul was also made an offering for sin , and that he was a lamb slain from the foundation of the world ; the mystery , virtue , and effects of his sufferings , none knows but they that believe in his name , and receive the righteousness of faith. but indeed the manner of t. v's stating the business , i do not see that sense can be made of it , whilst he makes it a payment of a second person distinct from god , and yet not as a creature ; for as such the sufferings were finite as he faith , that could not bear a proportionable satisfaction to infinite justice , and then it being as god united that did bear up and strengthen the man under opressure of wrath that made this satisfaction , as he hath stated it , &c. obs. what amounts this to , that god made a satisfaction to , and paid himself either by inflicting infinite wrath upon christ as god ( which cannot be ) or else that he satisfied himself by the finite suffering of christ as man , when as that which was finite could not satisfie infiniteness ( they say ) and as god-man can , they say he was the subject of wrath or vindictive justice ( as their term is ) how these things should be reconciled , i leave to the ingenious readers to judge . answ. yes still we know that god was ever satisfied and well-pleased in christ jesus and in all his works , and it was god that was in him reconciling the world unto himself , and christ is the son of his love ; and it was out of his free love that he sent him into the world : his sending christ surely was his own free grace , and no man's purchasing , and then his love was openly testified of , when christ was come , who came in that free love of god which was testified and held forth in christ jesus to man , and he gave himself a ransom to redeem and purchase man out of transgression , and not to let him lye in sin and imperfection all his life time ; the good will of god in sending christ , in delivering him up for man , and giving him for a propitiation for the sins of the whole world , and his tenders of free pardon , remission , and redemption in him , was , that man might receive christ , and come into the living faith , and be partaker in himself of those precious benefits , & heavenly priviledges tendred in christ , & not that man should live in sin * all his time ; for an act of free pardon is not granted , that men may take liberty to live in sedition and treason all their life ; but for those offences past : nor that men should plead , that all offences past , present , and to come , are pardoned ; therefore they cannot be free from rebellion , sedition , and treason all their life time ; this were a sad consequence and not to be born ; then you that plead a satisfaction made to god , extending thus far your sin and imperfection term of life , being in you the ground of this plea , and also that which you cover and maintain by it , and then when god and christ require true repentance , perfect obedience , righteousness , &c. you tell god the debt is paid , and all satisfied by another without you ; how then do you answer the pure law and requirings of god within ? priests and professors their answer , viz. we indeavor and strive and press after perfection as much as we can , but we don't believe it is attainable here . reply . then your indeavouring and striving is all in the unbelief , how do you indeavour and strive ? priests . we pray , and seek god in ordinances , and perform duties . query . but what doth all your performances amount to , while perfection is denied , and sin contended so much for by you ? pr. all our best performances are sinful , we had need to ask forgiveness for the sins of our best duties ; of our prayers , and all other performances ; see our directory , catechism , &c. so that all our righteousness , in our best state , are but polluted and filthy raggs , dross , dung , &c. query . how now professors , do you thus requite god for his love ? and is this the use you make of your plea for a full satisfaction and debt paid for you ? do you thus requite the lord , and answer his requirings , will he accept of these things at your hands ? pr. god looks not upon us as we are in our selves , but upon christ's righteousness in his active and passive obedience , whereby he fully satisfied for us . query . what then , do you think that god will be satisfied on your parts with your filthy raggs , rotten clouts , dross and dung , which you offer to him ; or will he not rather take it as a mockery or wrong at your hands , thus meanly to requite him ? what do you signifie for him ? was this the end of christs suffering for man , and his being a sacrifice well-pleasing to god , and a propitiation for the sins of the whole world ; did he appease wrath , fulfil righteousness , bear the sins , or the burthen of them , in his own body , that men might take this liberty to sin , pollution , rebellion term of life , and so live all their time in disloyalty , and without subjection to him ; and then , when he requires obedience of you , and to answer his pure law in the heart , you go and offer a few rotten clouts , filthy raggs , dross and dung , and such nauceous stuffe to him ; will not he return it upon your own faces as a mockery and contempt done to him ? behold , i will spread dung upon your faces , even the dung of your solemn feasts , mal. 2. so it may be justly said , even the dung of all your best performances , feigned humility , feigned confessions , feigned prayers , feigned pretences , feigned applications , feigned claiming an interest in the satisfaction and imputation of the righteousness and obedience of christ , whilst you are out of it , cloathed with your own rotten clouts , and filthy raggs . and if a people should deal thus with their prince , after he has granted and given an act of free pardon and indempnity , that they should both take liberty to rebellion and treason , and not only so , but plead for it as you do for sin term of life , and tell people , they must lay hold , and apply this pardon ; but they must not expect to be free from actual rebellion against their prince while they live ; how would this be taken , and what ungratefulness and unworthiness would this import on their parts ? how would they be acquitted before him ? nay , if they should go to requite their prince by spreading a deal of rotten clouts before him , and a deal of dross and dung under his nostrils , every day , upon his table ; and not only so , but publickly in the sight of the people once or twice a week at least ( as you do your sinful prayers and performances ) would not this be taken as an high affront and indignity put upon a merciful prince ? judge what would be the effect hereof ? nay , if you should present an oblation before him mixt with poyson and infection , and he know it to be so , what would be your recompence ! and do you not present your sinful prayers and performances before the lord , from your sinful polluted hearts , which are deceitful , and desperate wicked above all things , and therefore full of deadly corruption and poyson ; will your feigned humility , feigned applications stand you in any stead herein ? bring no more vain oblations before the lord , go offer it to thy prince , and see if he will accept thy person , mal. 1. that the son of man came to give his life , a ransom for many , and that he is the propitiation through faith in his blood , and that in due time he died for the ungodly , bare our sins in his own body upon the tree , that he was wounded for the transgressions of the people , that he hath loved us , and given himself for us an offering and sacrifice to god for a sweet smelling savour : see matth , 20.28 . rom. 5.6 . 1 pet. 2.24 . isa. 53.5 . rom. 3.25 . yea , we own and confess to christ in his suffering , being an offering dying for the ungodly , more than you presbyterians do . first , as to the universal love of god shewed forth therein . secondly , as to the vertue , power , and effects of his death , sacrifice , blood , &c. first , in that he died for all men , for the ungodly in general ; tasted death for every man , gave himself a ransom for all , to be testified of in due time ; that he is the propitiation for the sins of the whole world , which you say is but for a few , only , for a select number , the world of believers , &c. as both t. d. and other professors , both presbyterians and independants , both in words and writings ; and t.v. brings 1 tim. 2.6 . and mentions only gave himself a ransom , and leaves out the words for all ; pag. 56. and thus minces , as if he had no mind to hear that grace is free for all as well as himself , but only for a few perhaps presbyterians , and such-like , whom there is no reason or equallity for god to take such special notice and regard of , more than others ; for their spirits and hearts are as perverse and corrupt as others , if not more ridged and envious ; and their garments of self-righteousness , are as polluted , ragged , and filthy as others , or worse ; thus much they will acknowledge in their prayers ; but perhaps they 'l take it ill that another should tell them of it . then secondly , the power of christ and his blessed effects in his death , acceptable sacrifice , &c. we own more than they ; for he gave himself to redeem man from sin and transgression , and the servitude of it ; and his blood purgeth the conscience , cleanseth from all sin ; his flesh is given for the life of the world , that man may come to rise out of sin , and live again to god in perfect righteousness ; god hath set him forth to be a propitiation , through faith , in his blood , to declare his righteousness for the remission of sins past , through the forbearance of god , rom. 3.25 . he doth not say , for sins past , present , and to come ; and that all must be sinful and imperfect all their dayes , and yet all forgiven , god being satisfied in christ for all , whilst he is not satisfied in them , but his spirit daily grieved , where as christs appearance was to put away sin by the sacrifice of himself ; and if it was to put sin away , to cleanse man from it , and not that he should say , that only the guilt is done away , but not the act and pollution of sin , which is the gross corruption and false construction of presbyterians , and others . and as to t.v. his wonder at w.p. his challenging any person to give him one scripture phrase which doth approach the doctrine of satisfaction . but t.v. has deceitfully left out his following words , viz. considering to what degree it is stretched ( the degree whereto it is stretched by these priests , is mentioned before ) not that we do deny , but really confess , that jesus christ in life , doctrine , and death , fulfilled his father's will , and offered up a most satisfactory sacrifice , but not to pay god ( as otherwise being unable to save men ( he saith . ) and further adds , and for a justification by an imputative righteousness , whilst not real , it 's meerly an imagination , not a reality , and therefore rejected ; otherwise ( that which is real , which is the righteousness of faith really received and injoyed in the true and living faith ) is confessed and known to be justifying before god , because there is no abiding in christ's love , without keeping his commandements ; i therefore , saith he , caution thee in love , not longer to deceive thy self by the over-fond imbraces of humane apprehensions for divine mysteries , but rather be informed , that god hath bestowed a measure of his grace on thee and me , to shew us what is good , that we may obey and do it ; which if thou diligently wilt observe , thou shalt be led out of all unrighteousness , and in thy obedience shalt thou receive power to become a son of god , in which happy estate god only can be known by men , and they know themselves to be justified before him , whom experimentally to know by jesus christ , is life eternal . so that the infinite god , in his infinite love , good will , kindness , patience , forbearance , long-suffering , fully expressed , declared and signified by christ jesus , the son of his love , and express image of his divine substance ( not a separate person from him ) and gods good pleasure and real satisfaction in him , and all for the regaining , restoring , redeeming , and saving of lost man to himself , out of the fallen estate , out of sin and corruption , and from wrath to come ; this we know , really own , and confess in the light and life of the son of god bestowed upon us , which is that alone that can give the true knowledge of the blessed effects of gods love in christ , and of the righteousness of the true and living faith in his name and power ; as also of their true peace and satisfaction , receiving the attonement , reconciliation and union with god in jesus christ , who is the way , truth , and life , to all that truly believe in him . t. v. in the scriptures he alleadgeth against christ's satisfaction . w. p. not that we do deny , but really confess , that jesus christ in life , doctrine , and death , fulfilled his fathers will , and offered up a most satisfactory sacrifice . obs. this clears him from alleadging scripture against christ , or what was really his satisfaction , as he is falsely accused . t.v. god proclaims himself to be gracious and merciful , whereby be declares what he is in his son , whom he had before promised to give , and in whom alone all nations of the earth , that ever should obtain his favour , were to be blessed . reply . his giving his son , and his favour , and blessedness in him , proceeds from the graciousness and mercifulness of god ; how then does this agree with that of impossibility freely to pardon ; and with that of his being oblieged to take vengeance upon all , and yet ready to forgive ? and that he hath ingaged himself to do it ; pag. 60. can this be deemed to be of the nature of debt , full payment , &c. by the rigour and punishment of law. secondly ▪ if that it be in the son of god alone , in whom god declares what he is , and in whom alone his favour and blessing is obtained , then in him is the knowledge both of his judgment and mercy ; and if blessed in christ , it is not blessed out of christ , nor meerly for what he hath suffered in the flesh , without being in him ; for we are accepted only in the beloved as is confessed ; and god is well pleased with us , only in christ , then not with us in sin : and if so be god proclaims himself to be gracious and merciful in his son , how was god's infinite wrath , that sinners deserved , inflicted upon him , as a person distinct from him ? where does the scripture say so ? or were it good doctrine to say , that god so loved the world , that he hated his only son ? how then was he the son of his love , who freely gave himself to bear the sins , sorrow , and burthen of all ? t.v. ( pag. 62 , 63. ) i grant that god's love of benevolence , or electing love , is not the effect of christ's satisfaction , from whence it was that he sent his son into the world for our salvation ; but his love of complacency was the effect of christ's satisfaction , matth. 3.17 . reply . where doth the scriptures use these expressions , or this distinction of an electing love , and complacing love in god ? is there any love in god that is not well pleasing unto himself ? or that is not of his good will , or benevolence , which is confest to be saving ? or if this love of complacency ( so termed ) was the effect of christs satisfaction , and not the other , then was it not in being in god before ? but if you say his love of benevolence ( so called ) or good will ; was only intended for a few , or a certain select number , and for them only he received satisfaction , or was pacified , doth not your doctrine herein render him partial and unequal in his wayes ? whereas he willeth not the death of sinners , but rather their return , that they may live ; and god's love , good will , patience , long-suffering , forbearance , and goodness is towards all , in the first place , till men reject it , and is manifest in christ towards mankind , and evidently testified both in his sufferings , dying for all men , and giving himself a ransom for all , to be testified of in due time , and that by his righteousness the free gift of god came upon all men ; it 's not said in scripture , that god's love of benevolence was to the elect only , or that christ died for a few only , or was given a ransom for believers only , but for all , though all do not accept of the good will of god towards them , nor of the offering or price which would purchase them to god , out of their sins , and thraldom . t. v. whether is it any absurdity , to say , that god should be at the charges of his own satisfaction ? job 33.24 . i have found a ransom . reply . in that place cited , he should have set down all the verse , where it 's said , he is gracious unto him , and saith , deliver him from going down to the pit ; i have found a ransom , ( or an attonement . ) so that it 's manifest , that this ransom was all from the graciousness of god , manifest in god's delivering man from going down to the pit , after that man is chastened with pain , vers . 19 , 20. and his flesh consumed under the sence of god's judgments , then a ransom is found through god's graciousness to him , who delivers his soul from going into the pit , that his life shall see the light , v. 28. lo all these things oftentimes worketh god with man , to bring back his soul from the pit , to be inlightened with the light of the living , vers . 29 , 30. surely elihu knew more of god's dealing , and of his inlightnings thereby , than they do who put his work a far off from them , and oppose his light within , being neither willing to wait under his corrections , nor bear his judgments , till they feel his graciousness , and partake of a ransom thereby , from the power of sin , death , and hell ; and to tell of god's being at the charges of his own satisfaction ; how does that agree with the former doctrine , that he never will , nor can pardon , without satisfaction made , &c. if the graciousness and satisfaction was in himself before , surely what was performed by christ for man , was an effect of god's graciousness to bring man to himself ; and it 's without controversie , that all that is in god , and all the gifts and benefits proceeding from him to man-wards , as also all his works are acceptable and well pleasing to himself ; but his works man ought not to put a far off from himself , since that those things which are for man's deliverance , and preservations of his soul out of the pit : god worketh with man , and he hath wrought all our works in us , isa. 26. and as for believing and obeying his precepts , as a concurring cause of remission ; t.v. calls this rank popery , as importing justification by works . * reply . what was said in that case , was sufficiently proved from scriptute , and not at all refuted by t. v. when upon man's return to god , forsaking his evil way , and believing in christ , the lord has promised pardon , not to turn away his face , but to shew mercy , &c. 2 chron. 30.9 . isa. 55.7 . jer. 31.31 , 33 , 34. joh. 3.16 . acts 10.34 . this is no popery at all to assert scripture , and to confess the receiving of remission through repentance , and justification through faith , and that god hath wrought all our works in us , and this we confess to , and truly own , though unjustly we are accused for popery . and if grace and justice be very well consistent , as is confess'd from rom. 3.24 , 25 , 26. i ask how this consists with your sence of vindictive justice else where ? and the lord saith , i am a just god , and a saviour , there is none beside me , isa. 45.21 . so he that is a just god , is a saviour , and in this was manifest the love of god towards us , because god sent his only begotten son into the world that we might live through him , herein is love ; not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins , 1 joh. 4.9 , 10. now we knowing the life and power of christ , and having partaken both of the saving vertue , and blessed effects of his sufferings in the fellowship thereof in spirit , as also of the benefit of his mediation and intercession ; we must needs confess him in all , and the love and graciousness of god through all . and whereas t. v. accuseth w. p. that his enumerating some of the ends of christ's mission into the world , doth reach no higher then by his setting him forth as a perfect example . reply . herein he hath wronged and belyed w.p. for in his book pag. 9.16 , 17 , 18 , 19. w. p. brings several scriptures , both to prove god's love and graciousness in giving christ , as also the benefit of christ to man for his reconciliation , redemption through his blood , salvation , and eternal life , through him , which is higher , or more then being a bare example ; for hereby its evident , that he was not only a perfect living example of good to man , but a minister and giver of it ; as also the worker and author of mans salvation . as also w. p. in his 19. pag. confesseth , that christ , as being attributed , in his doctrine , life , miracles , death , and sufferings to god , as the gift and expression of his eternall love for the salvation of men . 1. in abolishing that other covenant which consisted in external and shadowy ordinances , and that made none clean as concerning the conscience . 2dly . in promulgating his message of a most free and universal tender of life and salvation , unto all them that believe and follow him ( the light ) in all his righteousness ; the very end of his appearance being to destroy the works of the devil , the which every man comes to experiment , as he walks in a holy subjection to that measure of light and grace , wherewith the fulness hath enlightened him . 3dly . in seconding his doctrines with signs , miracles , and a most innocent self-denying life . 4thly . in ratifying and confirming all , with great love and holy resignation , by the offering up of his body to be crucified by wicked hands , who is now ascended far above all heavens , and is thereby become a most compleat captain , and perfect example . obs. here christ is confest to , as the gift of god's eternal love , for the life and salvation of men that come to receive him , and his appearance to destroy the works of the devil , which his own light and grace maketh manifest , as it is believed and waited in , and so christ is the leader and captain of such , and is made unto us wisdom , righteousness , sanctification , and redemption . and i ask , who are those t.v. saith , that the lord extendeth his special mercies to ? and , whether is mercy extended to all , in sending his son into the world ; and what more special mercies can there be than the only begotten son of god who is given for a light , for a leader , for a covenant , for life and salvation , that whosoever receives and believes in him , might receive the blessed end and priviledge of his coming and manifestation , to wit , life and salvation in him , from sin , death , and destruction . and whereas t.v. in pag. 65. brings an instance , that the soul cannot see without the body for want of an organ , and that therefore tho god separately cannot satisfie , because he cannot suffer ; and man separately cannot satisfie , because the satisfaction would not be of infinite value ; yet as god-man he satisfied , &c. reply . do but mark what an instance and comparison he has here brought in competition with the infinite , omnipotent god ; to shew us , that god separately cannot satisfie any more then the soul can see without an organ : and who is it that god cannot satisfie ? is it himself ? can he not satisfie or please himself ? is he ever divided or displeased with himself ? what gross darkness appears in this comparison , instance , and assertion , to say god cannot satisfie , &c. and thus to bring the infinite god , and his infinite power under the limitations of finite creatures ; is this any less then blasphemy ? let but the indifferent , judge in this case : have not these our oppossers been ready to call us blasphemers but for bringing an instance to shew the absurdity of their doctrine , whereas this is an instance from a finite to an infinite , tending to lessen the infinite power of god. and as to his telling , that the soul cannot see without an organ : in one sense that 's not true , though he meant outwardly , yet it hath a spiritual sight . as to his saying , that god cannot suffer , is in one sense not true , though he intended as to death , yet the spirit of god hath suffered , and hath been grieved by man's transgressions : the rebellious jews grieved and vexed his holy spirit , until he became their enemy , and fought against them , isa. 63.10 . and did not the lord say , behold , i am pressed under you as a cart is pressed that is full of sheaves , amos 2.13 . so did not he suffer in being pressed by them then , and did not he say , my heart is turned within me , my repentings are kindled together , i will not execute the fierceness of mine anger , i will not return to destroy ephraim , for i am god , and not man , the holy one in the midst of thee , hos. 11.8 , 9. did not herein his suffering and forbearance declare him to be god , the holy one , and not man , rather then the execution of the fierceness of his anger ? and was not god's being grieved by the rebellious jews a suffering , when they hardened their hearts , and provoked him in the wilderness ; for he said , forty years long was i grieved with this generation , psal. 95. therefore to day if ye will hear his voice , harden not your heart : and did not god suffer long by the old world before he destroyed them , seeing when he saw their wickedness , it grieved him at his heart , gen. 6.6 . also he said , his spirit should not alwayes strive with them , vers . 3. so that his spirit did suffer , and was grieved by them before they were destroyed . again , how oft did they provoke him , and grieve him in the desart ? psal. 78.40 . and did not he complain against the people when they were rebellious and polluted , saying , your new moons and your appointed feasts my soul hateth , they are a trouble to me , i am weary to bear them : was not this trouble , and being weary with them , matter of suffering ? and was not this his suffering for some time before he did ease himself of his adversaries , and avenge him of his enemies : see isa. 1. and also it 's said , chap. 7.13 . hear ye now ye house of david , is it a small thing to weary men , but will ye weary my god also ? and chap. 43.24 , 25. neither hast thou filled me with the fat of thy sacrifices , but thou hast made me to serve with thy sins , thou hast wearied me with thy iniquities ; i , even i am he that blotteth out thy transgressions for my own sake , and will not remember thy sins . ( mark ) for my own sake ; so then surely god could satisfie himself , seeing it was for his own sake that he blotted out transgressions ; and here the infinite value , ransom , and satisfaction was in himself , and what patience , forbearance , long-suffering , and forgiveness , as was signified by christ ( and testified of by his outward suffering and death ) was really in being in god before , and in the fullness of time a signal testimony thereof given to man 〈◊〉 induce him to receive the free love and grace of god , and life and salvation in the son of his love. t.v. who do ascribe more grace and mercy to god than we , who do apprehend it in his son , pag. 65. reply . indeed your apprehensions in that matter , are sufficiently manifest before ; had t.v. added , who do apprehend more grace and mercy in god , then we that say he cannot satisfie himself , and christ as man , could not satisfie him by finite suffering ; and the grace we ascribe , we apprehend it , only to extend to a few , a select number , &c. had t.v. spoke this plainly together , people might the more easily have judged , whether he has truly ascribed or apprehended concerning the grace of god , and whether many thousands do not ascribe more grace and mercy to god , that own it in the free and general extent of it to all men , than he hath done . again his confessing , that god doth execute his justice freely , as he doth love his image in his people freely , yet both are necessary , because natural , and neither forced nor compelled by any external agent . reply . so , here 's a better confession then much of his work before , and it contradict much of it : for , 1st . if his love be as free as his justice , and neither compelled , neither fotced by any external agent , how then is he obliged to take vengeance upon all that have transgressed , when upon repentance he readily pardoneth and passeth by former offences ; and how then is it impossible for god freely to pardon . 2dly . what is that image in his people he loves freely , is it perfect or imperfect ? if perfect , then how do they deny the perfection of any thing within , or that 's inherent in the believers ; and if he loves his image in his people freely , then he is satisfied in his own image , and that which brings to know and injoy this image , and the renewing of it within , is that which brings into love and union with god , which is his divine spirit and power , that renews man into the heavenly image and righteousness of the everlasting god , which they that injoy , have the acceptable sacrifice , and from thence can present living sacrifices unto god , to his eternal praise . and to t. v's saying , that if christ were not punished for us to satisfie god's justice , it would follow from w. p 's words , that christ should be a sinner , and that he was punished for his own sins . reply . that 's a blasphemous consequence indeed , but not truly charged upon w. p. for he never intended by his words to render christ a sinner , nor that he was punished for his own sins , for he never sinned , but he was punished and suffered by sinners , who by wicked hands ( and so by their injustice ) put him to death , and under the buden and weight of their transgressions he suffered , as also his tender spirit that made intercession , and suffered for transgressors , from a fore-sight of the wrath that should come upon the rebellious ; and was not the wicked the instruments that wounded , bruised , and afflicted him , and that oppressed his righteous soul ? and did not his innocent life , and righteous soul , suffer under a great oppression and weight of man's transgression , when he was in his agony , and sweat drops of blood , before his being crucified ? and so was not his suffering two-fold , both inward and outward ? and then if so , that the pure life and holy spirit suffered , as bearing the burthen of their sins , and if the god-head being in christ so nearly united , as to bear up the manhood under the suffering ( as is confessed ) how then can it be deemed that god inflicted the punishment of eternal wrath or vengeance on his son ? surely his permitting wicked men , by their wicked hands , to punish him with a temporal suffering and death , could not be his eternal wrath or vengeance , which is supposed to answer and satisfie divine justice for man , and so to acquit man living and dying in sin ( a great error ) from eternal wrath ; whereas christ jesus was the son of his love ; were it not inconsistent to say , that god's justice did punish or execute wrath upon his love ? seeing that it 's confest , that grace and justice are very well consistent , and that there is a free exercise both of justice and love , without force or compulsion : how does t.v. his matter hang together ! let the moderate , judge . but had he stated it in the language and sense of the scriptures of truth , there had not appeared this contrariety nor opposition , either between us , or with himself : for scripture-accounts concerning christ and his sufferings ( for sinners ) both inward and outward , i do own , and confess to , and have a reverend esteem of all his sufferings , and the worth thereof ; and do greatly prize his meekness and humility , who hath freely condescended according to the good will and pleasure of god ( not from wrath nor compulsion ) to offer himself a lamb without spot to god , to bear our griefs and sorrows ; yet ( saith the prophet isaiah , chap. 53 ) we did esteem him stricken , smitten of god , and afflicted ; but he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed ; he was oppressed , he was afflicted , yet he opened not his mouth , he was brought as a lamb to the slaughter ; he made his grave with the wicked , and with the rich in his death , because he had not done no violence , neither was any deceipt in his mouth ; yet it pleased the lord to bruise him , * he hath put him to grief , when thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the lord shall prosper in his hand . this is he that hath been despised and rejected of men ; this is he who hath been as a lamb slain from the foundation of the world ; this is he men have evilly entreated , and evilly requited , for his kindness and good will that he hath shewed forth towards them ; this is he whom they have caused to suffer by their iniquities , and so thereby have shewed great unworthiness and ingratitude towards him and his father , whose pleasure and good will he came to perform , both in his being delivered up to undergo afflictions , and bruises , and many hard sufferings for mankind ; and surely god was in him reconciling the world , even in , and through that low and suffering state , which the righteous seed , and renowned plant of the lord hath undergone ; but now what effect hath all this love , tenderness , and compassion of god , in , and through christ , upon and in man , whilst sin , transgression , and imperfection term of life is pleaded for by the priests ? surely they herein do not make a right use of christ's suffering , but both reject him , and the end thereof ; and this was not the use that the true ministers did make thereof ; for they witnessed that he died for all , that as many as lived should not live unto themselves , but unto him that died and rose again , 2 cor. 5.15 . and his own self bare our sins in his body on the tree , that we being dead to sin , should live to righteousness ; this was not a living to sin , nor pleading for imperfectiom , as t. v ▪ hath done ; who farther adds , viz. the 7 th consequence is childish , and a shame that a man that pretendeth to any brains , should mention it , that though christ hath satisfied for us , the debt remaineth still to christ , pag. 66. reply . is this such a childish , shameful , or brainless consequence , that the debt remains still to christ ? has not t.v. herein shewed his ignorance of scripture ? for ought nor christ to be obeyed who is the author of eternal salvation to them that obey him , heb. 5. and we are not under the law to god , but under the law to christ ; and to what end is his spiritual law written in the heart , and his spirit in the inward parts , but to be obeyed ; and we are debtors not to the flesh to live after the flesh , rom. 8.12 . to what then , but to live after the spirit , and through it , to mortifie the deeds of the body , vers . 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. the apostle was far from pleading for sin and imperfection as priests do , for which god will judge them by jesus christ , to whom all judgment is committed , who hath power to proclaim the day of vengeance , as well as the acceptable year of the lord. the truth of it is , t.v. has confessed to what w. p. has writ in many places , but to his own contradiction ; but here he falls a railing , and vilifying him with such terms , as abominable worm , &c. he has not at all dealt fairly or honestly by him , having left out , and not stated his arguments , and then rails against his consequences ; whereas he , and his brethren , would not be so dealt by . t. v· take away satisfaction , then the word , and spirit , and we are false witnesses ; then is our preaching vain , and you are all yet in your sins ; then you must all of you , of necessity , be damned and punished eternally . reply . truly so they are like to be , for all the help they are like to have from your preaching , especially if their being yet in their sins be a sign of it ; and that you are false witnesses , and your preaching vain ; for so they are like to be in their sins all their life time , if they believe and drink-in your sinful doctrine for sin and imperfections remaining in all , term of life . and as for t. v's bitter storm he brings forth , of accusing and charging w.p. in the same words that peter said to simon magus the sorcerer , or witch , acts 8.9 , 21 , 22 , 23. and as having no part in christ's satisfaction , and his heart not being right in the sight of god , and to be in the gall of bitterness , and bond of iniquity : and further adds these words , to render him worse , viz. wicked blasphemies , and abominable and heretical assertions . i hope w.p. will easily bear such vilifying without reviling again , there being no matter of argument nor proof in them , either to convince , or terrifie him ; and for the matter of judgment against him , he can appeal to more competent and moderate persons to judg in the case , than t.v. hath shewen himself . t.v. pag. 67. god hath engaged to keep believers out of a course of disobedience ; and if they do transgress in some particulars , he hath threatned to chastize them , which is not inconsistent with christ's satisfying his justice for their sins , since chastizing is not an act of vindicative justice , but fatherly love. reply . here observe , 1st . that chastizement , and revenge , are two things . 2dly . if they be to be chastized for transgression , it is to bring them into more subjection to god , and conformity to christ , and not to leave them in sin , and imperfection , term of life , under a plea of the debt being fully paid , and full satisfaction being made for them , by christ's under-going wrath and vindictive justice ; which , how do these stand with free grace , goodness , pardon , remission , &c. upon repentance ? 3dly . how does t.v. suppose vindictive justice , or eternal wrath incurred by mans offences , to be laid on christ , which is not chastizement as confessed ; and so he makes full satisfaction the effect of god's full revenge on his innocent son ; as if one should say , that god could not command wrath , but were bound thereby till he had executed the extremities of it upon christ ( for so it hath been deserved by sin and sinners ) as if he had not absolute power to shew his love , good will ( and satisfaction therein for his own names sake ) and is not this to render god more cruel than man , or his prerogative below that of earthly princes , which is best known in shewing mercy and forgiveness : god can do whatsoever he will , and his will is chiefly to that which he most delighteth in , to wit , goodness , mercy and forgiveness , that he may shew himself gracious for to restore man to himself . and he saith , i will not contend for ever , neither will i be alwayes wroth , for the spirits should fail before me , and the souls that i have made , * isa. 57.16 . and t. v. stating it , as god's revenge , or vindictive justice on christ ( and the chastizement only on the transgressors ) is not scripture , is. 53.5 . for it saith , he was bruised for our iniquities , and the chastizement of our peace was upon him ; ( mark ) he was bruised , and the chastizement of our peace was upon him : it is not said , vindicative , or rather vindictive justice , or the revenge of our peace was upon him ; for t.v. has confessed a difference , and chastizement comes in fatherly love , and not revenge ; o lord correct me , but with judgment , not in thy anger , least thou bring me to nothing , jer. 10.24 . and now this correction , or chastizement from the lord is known by his people in the time of their spiritual travel and warfare , that they may be partakers of his holiness and perfect righteousness , as they have partaken of christ's sufferings , and known the fellowship thereof ; but , and if men continue in rebellion against christ , rejecting his love , and grace ; his sufferings , and satisfaction , will not free them from the severity of god , nor from the execution of his judgement , which is given to christ to do , who hath also power and authority to execute judgement , because he is the son of man that hath suffered , and is that man by whom god will judge the world in righteousness , joh. 5.22.27 . acts 17.31 . and by whom the secrets of men shall be judged according to the gospel , which he and his ministers have proclaimed , which is the acceptable year of the lord ( to them that receive it , who have thirsted after it ) and the day of vengeance of our god to them that reject the love of the truth , and hate to be reformed , how highly soever they may boast of satisfaction , and imputation , &c. chap. v. touching the presbyterian priests ( and professors ) doctrine of the justification of the ungodly , by an imputed righteousness ; and t. v. his plea , and proofs for it , examined . first , he brings 2 cor. 5.21 . for his proof , viz. he hath made him to be sin for us , that knew no sin , that we might be made the righteousness of god in him ; ( to which he adds ) as christ was made sin for us , though innocent , by the imputation of our sin to him , for which he was condemned and punished ; so we are made the righteousness of god in him , though guilty , by the imputation of his righteousness unto us , whereby we are justified . reply . here t.v. has given us their sense of imputation , viz. that guilty persons are made the righteousness of god in christ , and so justified , whilst in their sins , by the imputation of his righteousness ; as much as to say , when they are really unrighteous and actively sinners , yet imputedly justified , and made the righteousness of god in christ , which is a false and corrupt meaning put upon the apostles words ; for there 's no unrighteousness , no guilt , nor impurity in christ , for in him is no sin , * and he that abides in him sins not ; besides , as christ was made a curse , or sin for us ; the scripture doth not say so we are made the righteousness of god in him : for if these words , as he , so we , which are added , were true , the consequence would be as he was made to be sin for us , who knew no sin , nor ever could sin , so we are made the righteousness of god in him , who never knew righteousness , nor ever can be righteous : what a gross corruption and perverting of scripture is this , and how contrary to the righteousness of god , to suppose guilty , and sinful persons to be righteous , whilst such ; as if god's righteousness , or workmanship , were impure : this doctrine has led many in the way to hell and destruction ; but t.v. in 2 cor. 5. should have read vers . 17. if any man be in christ , he is a new creature ; old things are passed away , behold all things are become new . which is a real change in that man that is in christ , from sin and transgression , and not a justification therein ; for the spirit of god both discovers to man his sin , and reproves him as a transgressor , and one guilty whilst therein ; and surely god does not accept of men , as his own righteousness , and in christ , whilst his spirit in them judges them to be both unrighteous and out of christ ; for if he did , that were to make god contradict himself , and to speak quite contrary to his own spirit , which were very absurd , and blasphemous to assert : but had t.v. rightly minded and understood that of rom. 8.1 , 2 , 3 , 4 ▪ he might have seen how contrary it is to his doctrine before , and himself therein confuted : for , 1st . they that are in christ jesus , walk not after the flesh , but after the spirit ; and it s to such only to whom there is no condemnation , therefore justification ; and this is not a sinful , imperfect , or guilty state . 2dly . the law of the spirit of life in christ jesus , hath made such free from the law of sin and death . 3dly . god sending his son to condemn sin in the flesh , was not to look upon man justified in the sinful state , or whilst he walks after the flesh. but , 4thly . that the righteousness of the law might be fulfilled in such who walk not after the flesh , but after the spirit ; and this doth absolutely confute t.v. and his brethren . and whereas for the proof of his doctrine of guilty persons being the righteousness of god , he citeth rom. 4.6 , 7. where it is said , david described the blessedness of that man to whom god imputeth righteousness without works ; to which i say , not without the works of the true and living faith in jesus , nor yet without a subjection to the law of faith , but without that , the works or deeds of the law of works , chap. 3.19 , 20 , 21 , 24 , 25 , 26 , 27 , 28. the apostle did not exclude the works , obedience , or righteousness of the true faith , from a justified state ; for if paul had so done , it had been contrary to james his testimony , who said , was not our father abraham justified by works , when he had offered up isaac ? see jam. 2. and abraham believed god , and it was counted to him for righteousness ; we say , that faith was reckoned to abraham for righteousness , rom. 4.3 , 9. which faith was not without its own works , although it be not the works of the law , as circumcision , and others , that were types or signs , wherein the righteousness of faith doth not consist , which they that are in the uncircumcision ( as the gentiles that were the ungodly , spoken of , rom. 4.5 , 11. chap. 3.29 . ) do receive through faith in christ , and become really partakers thereof , being justified from all those things from which they could not be justified by the law of moses . and so such are justified or made just , or truly so accepted of god , not in sin , or ungodliness , but as redeemed out of it , and sanctified from it . see 1 cor. 6.11 . and blessed are they whose iniquities are forgiven , and whose sins are covered ; blessed is the man to whom the lord will not impute sin ; this is no proof for t. v. his sinful doctrine ; for them whom the lord doth bless , and imputeth not iniquity to , are in the way of god , and partakes of his righteousness through faith , & cannot feed upon an imagined imputation or justification in sin ; for in psal. 32.2 . david describeth the blessedness of such in these words , blessed is the man to whom the lord imputeth not iniquity , and in whose spirit there is no guile : these words ( in whose spirit there is no guile ) the priests use to leave out in their talk of imputation , but as their faith without works ( or a real obedience on the creatures part ) is but a dead , empty , and feigned faith : so their laying a claim to , and pretending a justification by the imputed righteousness of christ , whilst they are sinners , and polluted , pleading for imperfection whilst here , 't is but a false imagination of their own ; for , though we confess that justification is in the righteousness of christ , by faith in him , and that this true and living faith , and the righteousness of it , is reckoned to the true believer ; yet we do not therefore grant that sinners , or polluted persons in that state , are cloathed with this righteousness , nor that 't is imputed to them as theirs , whilst they are out of it ; for they that have put on christ , are translated from sin and unrighteousness , and so are made partakers of the righteousness of faith , which t.v. saith is without us , and so puts it a far off , and yet cites phil. 3.9 . which plainly contradicts his doctrine ; for paul having confessed christ jesus to be his lord , and suffered the loss of all things , that he might win christ , it was that he might be found in him , not having his own righteousness , but that which is through the faith of christ , the righteousness which is of god by faith , that ( said he ) i may know him , and the power of his resurrection , and the fellowship of his suffering , being made conformable to his death , vers . 9 , 10. ( mark ) his winning christ , being found in him , his not having his own righteousness , but that of faith extends to a real injoyment of christ , and his being in him , and not to an imagined imputation in sin , but to his knowing christ , and the power of his resurrection , fellowship of his suffering , and conformity to his death ; this was a blessed estate , which all you that plead for sin , and imperfection , and a justification , whilst you are out of christ , or strangers to him , being both unacquainted with his power and fellowship of suffering , and never came ye so to be conformable to his death , you being yet alive in your sins . and as to t. v. his argument , or syllogism , it proves nothing of his doctrine of impure or guilty persons being justified by imputation , for justification by faith in jesus christ , and his righteousness we never denied ; but this faith is not a dead faith , nor without its own works , for it purifieth the heart , but so does not your faith , who plead for sin , by which you apply christ's righteousness , whilst you are out of it , and it without you , as t.v. confesseth pag. 17. how hath he , and the rest of you that own this his doctrine , soothed and daubed people up in their sins , flattering them with a pretence of imputation and justification therein , when your faith is but dead , and empty , as a body without a spirit is dead . that we are justified by faith , without works ; by what faith , and without what works , is mentioned and manifest according to scripture , both in that to the romans , as also in that to the galatians : see rom. 3 , & 4. chap. and gal. 2 , 3 , 4 , & 5. chap. that they were the works of the law ( and not the works of faith ) without which they were justified . and as of his telling of the deficiency of righteousness inherent ; i say , that christ's righteousness within , is not deficient , who works both perfect sanctification and righteousness in true believers ; and what is the end of seeking for a righteousness without ( as t.v. saith ) if they must not really injoy christ's righteousness within ? and where do the scripture say , that they may seek for christ's righteousness imputed without themselves ? how proves he this by scripture , &c. his saying they can be justified only by faith , whilst he excludes ( its works ) it 's contrary to the apostles doctrine , jam. 2. faith if it hath not works is dead being alone , and ye see how that by works man is justified , and not by faith only , vers . 17.24 . t. v. which faith he putteth in opposition to all works , not only of the ceremonial and moral law , but also to all works wrought in faith , which are works still , such as abraham's works , and david's works were , pag. 70 , 71. reply . the justifying faith which is living and real , was never put in opposition to its own work ( by either christ , his apostles , or ministers ) nor to all or any works wrought in it self , by any , but antichrist , and his ministers , such as t. v. and his brethren have manifestly shewn themselves to be , in this and other particulars . for the apostle paul was so far from putting faith in opposition to all works wrought in it , that he saith , do we then make void the law through faith , god forbid ; yea , we establish the law , rom. 3.31 . and if while we seek to be justified by christ , we our selves also are found sinners ; is therefore christ the minister of sin , god forbid , and i through the law am dead to the law , that i may live unto god , gal. 2.17 . now this living unto god , being crucified with christ , was by the faith of the son of god , which living unto god , was in the righteousness of faith , and not in sin , for christ is not the minister of sin ; so that he doth not set faith in opposition to its own works , as most falsly is affirmed ; but to those works , whether of the law , or other self-works , or righteousness , that were out of the true faith , which purifies the heart , gives victory , sanctifies , and justifies ; and the saints knew the puting off the body of the sins of the flesh by the circumcision of christ ( so that they did not carry a body of sin all their time about with them ) and a being buried with him in baptism , wherein also they they are risen with him through the faith of the operation of god , who haith raised him up from the dead , col. 2.11 , 12. and that god would fulfil the work of faith with power , 2 thes. 1.11 . this paul prayed for ; so he did not set faith in opposition to its own work ; as also heb. 11. how amply is the true faith ( without which it's impossible to please god ) demonstrated by the many works , and blessed effects of it , which did attend it in god's people , in their acceptable obedience and subjection to him , both in doing and suffering , concerning which , both abel , enoch , noah , abraham , sarah , isaac , joseph , moses , and many others , are instanced for their faithful obedience and subjection . as also the apostle james , chap. 2.20 , 21 , 22. plainly contradicteth t.v. his putting faith in opposition to its own works , wherein he might as well have put it in opposition to it self : who farther adds , from rom. 4.2 , 5. touching god's justifying the ungodly , that no persons , being the subjects of the gospel justification , but as ungodly . reply . herein again he has wrested scripture ; for the apostle doth not say , he justifies them as ungodly , but he that believeth on him that justifieth the ungodly ( it 's not as ungodly ) which were the believing gentiles that were so ungodly ( there intended ) before they came into the work of faith , and to partake of its righteousness within , for they were not justified in ungodliness , but from it ; justifieth is not justified ; the one being the work a doing , the other done ; which where it is so effected by faith , that purifieth the heart , therein the real subjects of gospel justification are manifest , not as ungodly , but as righteous , being washed , sanctified , and justified by the spirit of our god , and that in the name and power of the lord jesus , 1 cor. 6.11 . moreover , t.v. hath confessed , that god doth not leave them ungodly ; where he removeth the guilt of sin , he removeth also the filth of sin ; justification and sanctification being inseparable companions , and that justification is never without sanctification , pag. 70. reply . it 's well he has somewhat inclined to confess to truth , though to the manifest break-neck and overthrow of his own cause ; for now , what 's become of his justification of the ungodly , of the guilty as ungodly , &c. by the imputed righteousness of christ ? ( as his words are ) and when was that performed or wrought ? now , not till sanctification be known , that the filth of sin is removed ; justification and sanctification being inseparable companions , and the one never without the other . and surely people are not the subjects of sanctification , or sanctified , as ungodly , or as in the filth or pollution of sin ; let the readers but mark here how flatly this t. vincent hath overthrown and contradicted himself , and his corrupt doctrine ; for an imputation of righteousness to the unrighteous , and a justification in sin and transgression , as ungodly , &c. whereas he that justifieth the wicked , and he that condemneth the just , they both are abomination unto god , prov. 17.15 . and of this our adversary is greatly guilty . and as for tho. danson's synopsis , which he so highly commends , as that the use of it may be great , for the establishing of christians in the truths , &c. by this he does but shew his own shallowness and weakness , to commend thus highly of such a silly confussed piece ( which hath also many lyes and falshoods in it ) as that sorry pamphlet of t. d's , as it will further be manifest ; and how apparently both t. v. and t.d. have contradicted themselves , and each other , even in their principal points . and as for his putting off s. e. his challenge to fast and watch , as a tempting of god , and a god provoking sin , to endanger self-murther : and judges him , as being mad , and numbred amongst distracted people . indeed this is as smooth a put off , and excuse , as he could readily have imagined , to excuse himself from fasting , &c. so that his accusing s.e. as being mad , distracted , &c. does neither prove him to be so , nor does it destroy either s.e. his confidence or motion in the matter , but sets it the more over t. v. and his brethrens heads , who are afraid their god should fail them , and to enter upon this engagement ; especially whilst t.v. confesseth , that the scripture instances of fasting many dayes together were miraculous : and surely , whether s. e. had not power , or a particular motion ( not imitation ) to have answered his own proposition in that case , of fasting ( if he had been tryed ) t.v. does not know , because he durst not put it to the tryal . and as for t. v. his railing and reviling the quakers , and charging them with being , black mouthed , blasphemous hereticks , with damnable errors . these are no proofs against us , but do manifest his enmity ; as also his answers to his feigned queries against us , are but his own forgeries , without either reason , or proof of any of them ; therefore returned back upon his own head , and denyed by us . his queries and answers against us , runs thus ; viz. query 1. do you know what you are ? 1st . you are strangers to christ , whatever your fancy be of christ within you . 2dly . you are enemies to christ , and i believe that christ hath scarcely greater enemies under the sun , than you . 3dly . you are children of the devil , and the works of your father you do , and will do . 4thly . you are serpents , and a generation of vipers , full of deadly poyson , poyson in the head , the poyson of damnable errors ; you are serpents putting forth your stings . query 2. do you know where you are ? 1st . you are in the devils school . 2dly . you are in the devil's arms , he huggeth you so fast that it 's more difficult to pluck you from thence , than the most wicked and profane . 3dly . you are in the devil's chains . query 3. do ye know what you are doing ? 1st . you are dishonouring god. 2dly . you are murdering your own souls , imbruing your hands in your own blood , you are some of the greatest soul murderers of any that live upon the earth . query 4. do you know whether you are a going ? you are going the certain way to hell. thus far t. v. in answer to himself ; but his outrage , and big words against us , does not at all terrifie us ; nor are his bare assertions any proofs : and whether he has not shewn great wrath , bitterness , and enmity , and put forth a serpents sting here in the tayl of his pamphlet , let the moderate reader judge : and whether t.v. in this his outrage , be a person to be believed , yea , or nay ? or his severe judging , harsh censuring of us , to be taken as for one in christ's stead and judgement seat , whom partly he presumes herein to personate , as he saith , if our saviour were on earth , he would stile us as he did the pharisees ; but in this he has presumed in christ's name , and in his name uttered his own slanders against the innocent , for which a day of accompt will come , which will be heavy upon him , and such false accusers , if they do not repent ; and if his eyes were open , he might see himself guilty of the same things , whereof he hath accused and judged others : who in the end of his book repeates again what he did before assert , that it were better for you to drink a cup of poyson , than to suck-in the quakers damnable opinions , &c. if people will be such silly women , as to be affrighted with t. vincent his railing and slanders against us , and his swelling words of vanity , so as to think the worse ( or be more afraid ) of the quakers ; it will be the way to keep them in slavery and bondage under him , and such as he is , thereby to be made a prey upon ; for he , and such , seem more offended , when some of their hearers , that have gratified them with rewards , or are somewhat rich , are like to forsake them and turn to the quakers , then with all the threatnings they can devise , they 'l endeavour to detain them , as this tho. vincent has publish'd , that it was worse to go to the quakers meetings , than to a bawdy-house . what think you , his hearers , and the rest of his brethren , were these words savoury , and did they become his profession , yea or nay ? what sayes joh. owen , tho. danson , and william maddox to it ? let honesty and truth in all , arise and judge . ah! poor passionate t. vincent , thou hast brought such a blot and brand of infamy upon thee ( by thus peevishly busying thy self against the quakers ) that will not easily be wiped off : consider thy wayes , and what thou art a doing , before it be too late . errata . page 10. line 23 , 24. read as if infallible . p. 25. l. 10. for essences r. essence . p. 21. l. 4 , & 11. r. see arias montanus . l. 5. f. os-iik . r. osajik . p. 30. l. last . r. gifts . p. 33. l. 9. r. persons . p. 36. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 4. f. no r. do . p. 40. l. 9. r. man's return . p. 45. l. 32. & p. 46. l. 11. f. oppressure r. a pressure . p. 48. l. 20. f. that they r. if they . p. 52. l. 14. r. complacent . l. 36. f. whether r. neither . p. 57. l. last . r. contradicts . p. 60. l. 28. f. not under the law to god , r. not without law to god. the errors and defects of the press , whether they be words , letters , or points , the moderate reader may easily see , and correct , by the import of the discourse . an answer to thomas danson's synopsis of quakerism , as he falsly and scurrilously calls it . before i come to treat about the many particulars mentioned in tho. danson's pamphlet that relate to matter of doctrine , i may not omit some passages of his to the reader as to matter of fact wherein he shews his prejudice and peevish spirit against the innocent people of god , called quakers . as first , and chiefly , where he accuseth w. p. of attempting to shake the rock christ jesus in his god-head and offices , which is an absolute falshood and slander , as hath been proved over and over ; the divinity of christ being still owned by w.p. so that what can we expect from such a one as begins his work with a palpable lye , as t.d. hath done , and all to render the quakers as odious as he can ; he adding , how well he ( w. p. ) hath immitated the leaders of his party in their respects to other like truths , that so the christians of these parts may no longer be imposed upon by the quakers seeming innocence . hereby he hath added to his falshood and slander before , and struck at the innocency of the quakers , which he scornfully and falsly counts but seeming ; as also the leaders of his party ( as he calls them ) never denied the divinity of christ , nor ever held any principles tending thereto since they were raised up to be a people , and to preach the name of christ : and if so be that innocency be not really found among the quakers , why are they so hated , persecuted , and brought under sufferings and reproaches by such as be in the woolfish nature tending , and tearing whilst no real occasion hath been given them by quakers ? who have patiently suffered both under the ridged spirit of the presbyterians , and since ; and as to their principles . t. d. is no competent judge over them , whilst he hath perverted them , both in the former powers days ▪ and now also ; and whilst in those days he did indeavour to insinuate into the powers that then were , against the quakers , he was plainly manifested , and his errors and falshoods detected by those faithfull servants of christ samuel fisher , richard hubberthorn , ( and my self ) he might now have been silent from raking over his old silly confused stuff , so long since answered and confuted , since that from the ample confutation , and just reproof and discovery given against him by samuel fisher he could never yet clear himself , nor hath essayed a replication thereto , but only a slight put off , as will appear , without either truth or reason : and as for his commendation of the pains of his worthy friend master thomas vincent , as he calls him , he has little ground to applaud his pains ; for he has sufficiently manifested his envy , errors , confusion and shallowness , as any unbyassed may see ; as also the palpable contradictions both to himself and t. d. so that they should first have studied to see a reconciliation and harmony between their own principles before they had come thus publickly to engage ; but it is the judgement of god upon them , and such giddied spirits , that one should oppose and contradict another , till they are both overturned and broke to pieces in their war ; but if his worthy friend thomas vincent hath done so worthily against the quakers , why doth t. d. take so much pains again after him ? why doth he actum agere , as he saith ? his answer is , because of some reflections upon him , also that as experience hath shewed there is a great deal of difference of intellectual gifts , and that the method , phrase , and notions of scarce any one man are acceptable to all ▪ he saith ; by which it appears that he was conscious , or at least jealous that his worthy master vincent's work would not be so acceptable as his own , but would give distaste ; and therefore he has endeavoured to smooth it over , and to new moddel it in another phrase , according to what he has imagined and learned out of writers and old authors , both popish and others ; but what saith he for not answering samuel fisher's book against himself , jo. owen , baxter and tombs , entituled rusticus ad academicos ( which they were never able to answer , nor to reply to ) t. d. excuseth himself as followeth , viz. if any quaker shall demand why i do not answer . samuel fisher 's book against me , instead of writing against a new man ? i answer , that i am guided in my neglect by the judgment of abler persons then my self , that that book is but a bundle of impertinent cavils , &c. indeed this is a very easie way of answering , which , if we should deal so with t. d. what would he say to it , and to such neglect ? but this doth not clear himself from samuel fisher's answer , but it stands over his head ; and if he was guided by abler persons then himself in not answering s. f. those abler persons for ought as appears might see t. d. so baffled and confuted , that it was in vain for him to strive any further ; and if abler persons then himself did advice him ▪ in that case he should have followed the example thereof , so as not to have meddled , as he hath done , to the further manifesting his weakness and folly ; and as for his instance of biddles twelve articles against the holy ghost's diety , t is no president nor instance for us , as is most falsly insinuated against us , whilst we never denied the diety or divinity of either , father , word , or holy ghost ▪ and how doth he advise the reader to be at pains to understand the positive grounds of the great truths opposed by the quakers , as he falsly saith ; what must give the understanding thereof , if not the light of christ within ? and how must sacred mysteries be known ? and what must bring to the right use of reason , and to understand the scriptures , if immediate revelation or inspiration be supposed not attainable in these days ? can the natural man with his natural understanding know the things that are spiritual , ( surely no ) or know the right use of the scriptures without the guidance of that infallible spirit that gave them forth ? no sure ; for it is the inspiration of the almighty that giveth understanding . and seeing also that t.d. confesseth , that reason tells us the nature and works of god are above our reach , and that god were not gof if he could be comprehended by a creature ; which , if so that the nature and works of god are above his and their reach and comprehension , why has he essayed so much by his natural understanding to define and distinguish the godhead into three distinct persons , which he has no scripture for , nor yet reason to demonstrate , nor revelation to ground a faith upon in that case , whilst the presbyterians were wont to affirm revelation to be ceased ? and to be sure god will not put the seal of his immediate power to a falshood , as is confessed , so that whilst we have neither revelation , scriptures , reason nor seal of immediate power for their doctrines and distinctions put upon the diety , we have ground at least to question them , if not positively to oppose them as unscriptural , irrational , implicite doctrines and traditions , which hath tended to vail both the glory of god , christ , and holy spirit ( which we confess ) from people . and now to t. d's definition of the word person ; first , from aquinas as being an individual substance of a rational nature ; but his worthy friend tho. vincent hath denied the father , the word ▪ and the spirit to be three substances ; then i ask how they can be three distinct persons ▪ whilst a person is an individual substance ? what contradiction is this ! but then t. d. saith , some think it ▪ ( viz. aquinas his explanation of person ) liable to some exception , and therefore he chuseth to borrow that of learned wotton on 1 joh. 1.2 . pag. 2. that a person is an individual subsistance or subsistent , rather in an intellectual nature , or a several or singular thing that subsists by it self , &c. a man we call a person ; a person notes some one endued with reason and understanding ; which is several and distinct from another ; a person is intire of it self , &c. pag. 1 , 2. concerning which i query first , whether the father , the word , and holy spirit be three several and singular things , that subsist each by himself , each one from another yea or nay ? secondly , whether a man being a person is a competent instance for proof of his maker being three several persons ? and whether a man subsists by himself ? thirdly , whether christ be several and distinct by himself from god ▪ and the holy spirit several and distinct from both ? if yes ▪ where , or in what place of the whole world ( or out of it ) is the one entire and severed from the other ? and how far distant one from another ? fourthly , and if the father son and holy ghost , do not subsist in a several and distinct nature of the same kind ( so as they are not three gods ) as is confessed pag. 3. how are they three distinct or separate persons , subsisting each by himself ? these things being considered by the impartial readers , the absurdity of the presbyterians doctrine and comparison , touching the deity , will easily appear . and what was this aquinas ▪ quoted as t. d's author , so much cited and commented by him , as a wise observant , pag. 19 ? was not he a great writer for the romish religion , and the pope's doctrine of transubstantiation ; and so a promoter of popery in his time , and canonized 〈◊〉 saint among them ? see his large volums , his sums , and others ; he is highly applauded by the papists , as being an industrious promoter of their faith and religion : and was he not a dominican fryer ? to whom it appears that t. d. is very much beholding for his doctrine , [ of three distinct ( or sever'd ) persons in the godhead ] more then he is to scripture ; for that is silent concerning it ; but i have of late read it in aquinas his sums , who is tho. danson's wise observant . and further ( mark ) that after t. d. has confessed , that the word person cannot be properly attributed to father , son , and holy ghost , and that the names common to god and the creatures do signifie somthing wherein the creatures bears some anology to god , and three persons , not strictly , yet anologically in the godhead , pag. 3 , 4. where proves he this by scripture ? and wherein doth man bear a proportion or likeness in his person with his maker ? this is strange doctrine , importing that the diety hath the resemblance or likeness of persons , but not properly ; which , if improperly , why do they stand so much upon their improper distinctions in the godhead ? yet , saith t. d. may this word person be used by us to distinguish the father , son and spirit in the godhead , and one from another . answer , so it appears he pleads for a liberty to put improper names upon god from his pretence of anology ; the scripture he mentions hebr. 1.3 . makes against him , it being , the express image of his substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but as it is in some english copies , express image of his person ; however , it is not the express person of his person , much less the express singular person , or rational substance , subsisting by it self , distinct from the father ; for i and my father are one , said christ , and the son doth nothing of himself , but what he seeth the father do ; and the father is in the son , and the son is in the father ; and if so be that the soul separated from the body cannot be called a person , as t. d. saith , pag. 2 , 3. how can he presume to call the spirit , which is the life or breath of god a person distinct from god , whilst god is never distinct and separate from his own life ? but then it appears that t. d. is necessitated to call the glorious divine three in heaven somthing ; and therefore he saith , that distinction in the godhead cannot be apprehended by us by any other notion or resemblance , ( then person ) and saith he , we know not what to call these three , but persons , pag. 4. for the conception or notion that we have of the father ( suppose ) as a subsistent or person is , in adaequatus conceptus in respect of the divine essence , &c. pag. 17. reply , but by what doth he and his brethren apprehend this concerning god , surely , neither by the scripture not by immediate revelation or inspiration , nor yet by reason for that has failed them in this matter ; as also the nature and works of god is above their reach and the comprehension of the creature ; so that their conceptions and notions being unscriptural , we have no ground to believe them , whilst we have but their conceptions , words and notions for what they say derived from popish and heathen authors , and not from any immediate power , revelation or scripture : and his saying , they do not know what to call these three , but persons ; shews , they were hard put to it , as being necessitated to call them something : but , what are they ignorant of the scripture ? or would not the scripture satisfie them , and yet profess it their rule ? they had better search the scriptures instead of aquinas and aristotle , and see what they are called there ; viz. the father , the word , and holy ghost , which are one ; besides these three bearing record in heaven , t. d. hath elsewhere called them witnesses , pag. 5 , 7 , and 10. and thus he contradicts himself ; one while he knows not what to call them , but persons , and another while calls them three witnesses , ‖ from their bearing record ; and thus in contradiction he knows what to call them besides persons : but then he saith , all witnesses ( properly so called ) are persons : how proves he that ? are not all things that bear record witnesses ? are heaven and earth persons ? and are the water and the blood persons , seeing they bear record in the earth ? and is conscience in a man a person distinct from the man , seeing conscience beareth witness ? if it be , how then , is the soul distinct from the body no person , page 3 , 5. t. d. upon 1 john 5.9 . the witness of god is greater referring to the witness concerning christ , verse 7. not to verse 8. for none of those witnesses are god. reply , and yet those witnesses verse 8. are the spirit , the water , and the blood ; herein t. d. hath denied the spirit to be god contrary to their former pretence ; and so is come under that they have so unjustly charged us withal ; but we own the divinity of that spirit that bears record in the earth , and know the water and blood which agree in one with it , to be therefore spiritual , and of this water and spirit a man must be born , or else he cannot enter the kingdom of god , joh. 13.5 . and by this blood his conscience must be sprinkled from dead works , who ever comes to enter the heavenly sanctuary . and we may further observe how dubious t. d. in his work hath appeared from what he saith pag. 83. viz. if my answers seem not so clear as the objections , which i hope i need not fear , unless in the point of the trinity , that being a mystery ; so by that it rebates the sharpest edge of humane understanding , &c. by which the reader may take notice , that he was conscious to himself , that his answers in this case might not seem so clear as the objections , and that he has but made use of his humane understanding ( and not of scripture ) therein , the edge of which is so rebated , and grown so dull , that it will take very little impression upon any that are in a right mind and understanding ; even none at all upon such who rely not , nor lean to their own understandings , but upon the guidance of the spirit of truth , which leads into all truth ; which it appears he has refused and gone from , whilst he is now fain to make use of his humane understanding , and his own notions and conceptions , which are not grounded on scripture ; and therefore we may not have our faith imposed upon by them , as to accept of his humane conceptions and notions ( which cannot reach the nature of god ) for divine verities . and how says t. d. that infiniteness being a property of the divine nature , agrees to each person subsisting in that nature ; contrary to his worthy master vincent's saying , that infiniteness is not ascribed unto the personality ? but such like confusion and conrradiction we have enough of from them . and indeed such nonsensical stuff , as is in both their pamphlets , i have seldom met withal ; as one while t. d. saith , we do not affirm the person in the godhead to be finite but infinite ; another while t. v. saith , infiniteness is not ascribed to them : another while t. d. saith pag. 14. that they are one among themselves , only in respect of that wherein they agree not simply : what kind of oneness or agreement doth he reckon is in the diety , if it be not simply ? was there ever such darkness and confusion uttered ? and what blind sophistry , and silly logick and babling do these men use , and put upon the immortal god ? whom with all their inventions , airy notions and vain conceptions they can never reach the knowledge of ; neither will , nor can their heathenish phylosophy , tearms of aristotle , nor apostate christians and papists demonstrate or discover the knowledge of either father , word , or spirit to any people that want the knowledge thereof , but make them more dark and ignorant , and shut them up in more blindness , as they have a long time done . and his saying , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may by a metalepsis , yea must be rendred person , or subsistent , or some word to that effect ; and so tells that just. martyr applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to father , son and spirit ▪ pag. 17. reply , surely t. d. is put very hard to it to word his doctrine by his anology and metalepsis for his distinctions of persons , and his thereby rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 person of necessity : where proves he this , ( and those tearms by scripture ? ) and if they signifie one and the same thing , why is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hebr. 1.3 . and chap. 11.1 . as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? as in hebr. 11.1 . faith is the substance of things hoped for ; it is not person of things hoped for ; the same word that is for substance in that , is hebr. chap. 2. verse 3. where it is [ speaking of the son of god ] who being the brightness of his glory , and the express image of his substance : besides , what ever authors or fathers ( so called ) did put names , distinctions and tearms upon the godhead which were either improper or unscriptural , we must believe the scriptures rather then them . and do they count all justin martyr wrot one hundred & fifty years after christ to be of equal authority with the scriptures of christ and the apostles ? or might not ( probably ) justin bring in some of his philosophy , which is not scripture ? and we do not read in the scriptures either of three distinct substances in god , or three distinct persons ; for , where are they so rendred either in the hebrew , greek , latine or english , in scripture from the beginning of genesis to the end of the revelations ? but if they be not three substances , as tho. vincent saith ; how doth t. danson make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivolent , or apply both to father , son and spirit ? is not here a manifest contradiction between these two brethren unto themselves , and their own doctrine in this matter ? as for t. d. his discourse about satisfaction , there needs not much to be said unto it , for that the matter hath been answered before ; as also in part he assents to w. p. in what he hath said ; for he t. d. doth not affirm any impossibility of forgiviness without a plenary satisfaction made , [ as in the sence and notion some of them have ] &c. and though he knows some worthy persons do deny w. p's affirmative , yet he cannot joyn with them therein : he saith also , god is free in his determinations what attribute he will manifest , and in what degree and manner , and that between ▪ justice and mercy , and their effects , and all of his meer will interveens , &c. by all which , in a great measure , he hath confest to what w. p. hath writ in that case , though in contradiction to his brother vincent , as is evident . but where he speakes of vindictive justice that god might onely have manifested , when man fell , as he does upon the reprobate angels or devils , &c. now i query then , is this vindictive justice , that which christ under-went at god's hand , ( and satisfied according to their doctrine ? ) if they say it is ; where do the scriptures say so ? or that god inflicted the same revengefull justice ( as i think they mean ) upon christ , that he doth upon the reprobate angels or devils , and then make this the means and manner of full satisfaction for mankind ? let us have plain scripture for this doctrine ; was god's love to man purchased by such revenge upon his innocent son as he lays upon reprobate angels or devils ? or is it not rather blasphemous to suppose that christ could ever be so far out of gods favour , as to construe his sufferings to the height of revenge as goes against reprobate angels and devils ? and doth not this also accord with t. v. his doctrine ? whereas chrit was the beloved of the father , even his onely begotten , the son of his love , in whom his soul delighted , and was always well pleased , both in his works and sufferings , both in his life and death for sinners ; but angry with the wicked , such as persecuted him and crucified him afresh unto themselves , as he was also crucified in spiritual sodom and egypt ; such adversaries god will be avenged of : but his pleasure shall prosper in the hand of his anointed seed christ ; but these things t. d. his weak judgement ( as he confesseth it to be , pag. 18. ) cannot reach . and indeed in much of his discourse about this matter , he has talked more like a lawyer then a divine ; and has brought several similitudes which will not hold in matters of such high concernment : but i shall not need much to take notice of his dark kind of reasoning in this particular , which proceeds but from his weak judgemnt and private conceptions , since the matter is answered elsewhere , and the extent of his and their principles therein is further manifest , and handled about his ( and their ) doctrine of imputed righteousness , and his arguments for sin and imperfection in all , tearm of life : yet a little to some particulars i may observe by the way ( of this point ) after he saith , he shall give us his sence , confessing that satisfaction is not a scripture phrase , pag. 19. however , we will chuse scripture phrase rather then t. d's weak judgment and conceptions therein ; having plenty of scripture phrases for pardon , forgiveness , remissions , ( upon a true repentance . ) and i query what scripture he hath for his explanation of satisfaction ; viz. a compensation made to god for our sin by christ doing or suffering , or both , justice that is vindictive ? p. 19. what scripture hath he for these words and this doctrine ? is not this a confirmation to what is queried before concerning this he calls vindictive justice ? the same that god punisheth the reprobate angels or devils with , the same he reckons christ to have suffered ; and so hath numbred christ among reprobate angels and devils ; but yet another while christ's being under the law , gal. 4.4 , 5. t. d. construes , as not lying barely in the smart of sence , but in the brand of infamy thereby set upon us , pag. 20. but then how was it the same revenge or punishment that reprobate angels and devils undergo , and sinners deserved , which surely is more then the brand of infamy ? is not here manifest contradiction ? and did the brand of infamy proceed as revengefull justice from god , or rather from the envy and injustice of the wicked against him . again , he was not ashamed to call us brethren , hebr. 2.11 . that is ( saith t. d. ) fellow subjects , for being one in nature with us , he becomes one with us in an obligation to the same law ; to which i say , if we are fellow subjects , and one in nature with christ , and he one with us in obligation , &c. and that the brand of infamy he underwent be set upon us ; then it is to be minded , first that such as be christ's brethren one in nature , and fellow subjects with him are sanctified , and not remaining in a polluted nature , nor yet in a sinfull imperfect state all their life time ; seeing both he that sanctifieth , and they who are sanctified are all of one ; for which cause he is not ashamed to call them brethren , hebr. 2.11 . secondly , fellow subjects with christ that are bound with him , and partake of his sufferings , are not rebellious , nor disobedient to him or his law , but faithfull followers of him , by whose power , aid and assistance they are incouraged in their obedience and faithfulness to him ; and this is the effect both of christ's manfestation , obedience and righteousness to and in every one that believes . thirdly , if christ's condescension and union with his followers , and their being fellow-subjects with him be the thing that christ tenders to god for satisfaction , as t. d. in his answer intimates , then , if he had held to this we should not much have differed ; but how this agrees with their doctrine for the continuance of imperfection and sin in all , ( covered over with a pretence of full satisfaction being made for them , which still leaves all in sin ) i do not yet understand , nor doth it appear how he and his brethren can be reconciled herein . but whereas t. d. confesseth that christ both by doing and suffering did satisfie , and that the satisfaction may be made as well agendo as patiendo ; therein hath he contradicted many of his brethren , who lay it upon his suffering and death onely ; another while upon his under-going vindictive justice , as they call it , the same that is laid upon devils . but then , if his satisfaction be as well agendo as patiendo , whether or no he did do all in the dayes of his flesh , in his own person , that was to be done for man ? or whether his work is not experimentally to be known and wrought in every man , for the destruction or ending of sin and trangression , before full satisfaction and peace be enjoyed with god ? seeing his coming in the likeness of sinfull flesh , was to condemn sin in the flesh , that the righteousness of the law might be fulfilled in us , that walk not after the flesh , but after the spirit ; and is not this law spiritual which we are bound to obey ? for can it be supposed that all mankind ( or the nation of the gentiles ) were bound under the law that was given to the jews outwardly . and then would it be good doctrine to say , that we , or all nations , were fellow-subjects with christ bound under the law of the jews , which had the shaddows of good things to come ? or is it not more meet to say that all ought to be subject unto the law of christ , the law of faith , the law of he spirit of life in him , and that he was made a surety ( hebr. 7.22 . ) therein of a better testament , which is spiritual , and the righteousness of the law which he fulfils within , is also spiritual and inwardly known ; its judgment , sentence and condemnation known inwardly , where sin is condemned in the flesh ; seeing that the commandment that was ordained to life the apostle found to be unto death in him , as it is in all that come to life ; and is not this the effect of christ's coming , obedience , sufferings , &c ▪ and how can these things be experienced but by waiting in his light and spirit within ? and if satisfaction consists as well agendo as patiendo ; are not christ's inward and spiritual operations included in his doing or works for mans salvation ? how then can man exclude them , and think himself wholy acquitted ( and yet in his sins ) by the suffering and death of christ without ▪ as a full compensation and satisfaction in his stead ▪ and for whom was christ a propitiation , for the appeasement of wrath , relaxation of the law , purchase of freedom from punishment , pag. 23. if it consist in his personal obedience and suffering onely , without the knowledge of his work within ? then are not all men so free and acquitted for whom he did suffer ? and doth not this extend to all that were dead ? for he is a propitiation for the sins of the whole world ; but this presbyterians deny ; ‖ what effect then do they put upon christ's sufferings ; viz. that he suffered any otherwise then for a small select number ; ( accordding to their doctrine ) whereas his suffering was for all men , both jews and gentiles , ( who were dead in sin ) in regard of his confirmation of that spiritual and living dispensation and testament which extends both the jews and gentiles , which was promised to abraham , which is to be believed and obeyed . but to t. d's matter ( for these things are out of the reach of his carnal conceptions . ) as concerning the precious blood , which he confesseth to be the real price that hath made a purchase , 1 pet. 18 , 19. i ask , if the effects of that blood are not known within , in its purging the conscience , and cleansing from all sin , & c ? and seeing he confesseth it to be the blood of god , pag. 26. what scripture hath he then to call it humane ? and doth the satisfaction consist in humane blood ? how then doth it satisfie infinite justice ? is not humane finite , according to t. d. and t. v. their doctrine ? but if this blood of god , which was shed for all men , have an inward effect in the conscience , in order to the answering of gods will , and his pure law within , and thereby being to his satisfaction ; how can men continuing in their sins , truly plead they are fully acquitted at once without them , and they onely in the implicite belief thereof , received from the ridged ▪ presbyters , rest satisfied in their sins all their life time ? and where doth t. d. prove his doctrine of christ's being holy by a true inherent righteousness of the humane nature ? pag. 25. what scripture hath he for this , or these expressions ? was not his righteousness from the divine nature ? and was it not everlasting ? but is not that which is humane finite ? and t. d. saying , that the socinians vomit , the quakers have now lickt up ▪ ‖ pag. 27. herein hath he spoken scornfully and falsly against us , which will not at all tend to convince socinians , if they were as bad as rendred , but to that they can answer him . and his saying , the elect , whilst sinners in state : where proves he this , that the elect are sinners in state , seeing the state of the elect is a sanctified and chosen state out of the world , and its wayes , chosen in christ through sanctification of the spirit and belief of the truth , 2 thes. 2.13 . the impossibility of deceiving the elect is signified matth. 24.24 . where the calling and election is made sure , they shall never fall , 2 pet. 1.10 . and that christ was made surety of a better covenant , heb. 7.22 . and came to do his fathers will , hebr. 10.7 . and that his being a surety is an act of grace , pag. 28. this we confess and own more then you that contend for sin , for the will of god is our sanctification , and the better testament and covenant which christ is the surety , mediator and establisher of , is that of righteousness , life and peace , wherein sins and transgressions are done away , and wherein true believers live to god. and as for t. d. his so often comparing god to a creditor , christ to the surety , and sinners as the debtors ; telling of god being considered as a creditor , and as a private person , pag. 32. but where doth the scripture so call him . reply , he does not speak from a true sence of god or christ , or of gods covenant , but a notion he hath learned by tradition ; and as to sinners , their case is worse then meerly debtors ; they not onely owing obedience to god and christ , but are disobedient and rebellious , as the case of fellons , traytors and other malefactors is worse then that of debtors ; yet christ is our surety , mediator and intercessor , to make agreement between god and man , and to deliver man from the punishment and wrath to come , [ by delivering from sin , the cause of it , and destroying the devil the author of sin ; ] not for us still to live in sin , and daily both contract more debt , and incur tribulation and anguish upon our souls : howbeit , the wayes of god extend beyond t. d's comparison ; his wayes are not as man wayes , nor his thoughts as mans thoughts : for as the heaven is higher then the earth , so are my thoughts higher then your thoughts saith the lord , whose graciousness also to poor deceived lost man , for his restoration , is infinitely beyond mans legality and exactions ; as the lord said , i will not execute the fierceness of mine anger , i will not return to destroy ephraim ; for i am god and not man , the holy one in the midst of thee , hosea 11.9 . but is there not perfect obedience now for men to perform ? must they all live in sin and imperfection tearm of life , and say all our debts is paid ? and if all their debts be paid , why are they not out of prison ? ‖ are not all that are in sin and bondage of corruption in prison ? and would it be glad tydings to tell them that though christ has paid all their debts , and procured their release , and ransomed them , that they must not expect personal freedom out of prison , nor out of their chains and fetters so long as they lived here ? or if one should tell the slaves in turkey that they are ransomed , and yet they must not expect personal freedom from their vassalry and slavery so long as they live here , would this be glad tydings ? no sure , but rather sad news ; and is just like these presbyterians and independants preaching to people , and the tendence of their gospel , and pretence of satisfaction , redemption , ransom , &c. whilst they hold none of them in truth nor righteousness , nor in the same spirit that gave forth the scriptures of truth , and testimonies of christ or his apostles . t. d. pag. 29. he is satisfied , and the debt paid too , by his intercession , which being grounded upon his satisfaction , supposes it to be what it pretends , full and compleat . observ. here it is to be observed , that notwithstanding this his assertion of the satisfaction [ both by payment and punishment ] being compleatly made , and the debt fully paid ; yet he confesseth to christ's intercession : but what does he ever live to make intercession for , if all be fully done , paid , satisfied at once by christ's personal subjection and obedience ; ‖ must there ever be an intercession for that which is already so fully and dearly paid for , ( as they reckon christ hath done ) and god hath granted ? how will this hold consistent ? but then it appears , it supposes it to be what it pretends full and compleat , saith t. d. pag. 30. so here is now supposition and pretence put upon christ's intercession and satisfaction ; what sorry shallow work is this ; but it appears . but to proceed from one that hath followed his own conceptions , notions , weak judgement and humane understanding ; as also one that by his logick and traditional borrowed notions and doctrines goes about to make people to believe that from him , that he hath no scripture phrase for , as that of god being a private person , and other things . and therefore like a lawyer is fain to patch up his work as well as he can , though in many things it be very inconsistant and repugnant to it self . and whereas our confessing christ both in life and suffering to be a perfect and real example , is so much struck at by these priests and professors ; ( we still withal confessing both to his power and living effects through all ) and of all his sufferings , afflictions , death and life , which we reverently esteem ; touching which i testifie , in the lord , that if christ be not really owned and confessed , as he was a real example , both in life , conversation , and in patient suffering ; neither the fellowship of his suffering , nor the power thereof , is truly known or experienced ; for they who would partake of the benefit and blessed effects of christ's death and sufferings , and yet will not own him for their example , shall never enjoy him therein ; seeing that christ also hath suffered for us , leaving us an example , that we should follow his steps , who did not sin , neither was guile found in his mouth , 1 pet. 2.21 , 22. again , forasmuch then as christ hath suffered for us in the flesh , arm your selves likewise with the same mind ; for he that hath sufferred in the flesh hath ceased from sin , that he no longer should live the rest of his time in the flesh to the lusts of men , but to the will of god , chap. 4.1 , 2. now the ceasing from sin , and following of christ's steps in the harmless sinless state , is the right use and end of his suffering for man , and his example to man. but then mark t. d's doctrine as followeth , what an example and subject of wrath and vindictive justice ( so tearmed ) he renders christ , viz. t. d. pag. 36.4 . christ when he suffered was not innocent , and when god required satisfaction of him , it was due from him ; christ was guilty of our sin , when he suffered for it ; for guilt is but obligatio ad paenam , an obligation to undergo punishment , which christ was under by contract , hebr. 7.22 . answ. it s no wonder that these presbyterians , and those of their affinity accuse all christ's followers of being sinners , and imperperfect all their life time , since that t. d. ( one of their leaders or chieftains ) hath accused christ not to be innocent when he suffered ; saying also , christ was guilty of our sin when he suffered for it , which how false and blasphemous this charge is against christ , i appeal to all sober and moderate professors of christianity , who have any real esteem and reverence to the name of christ and his glory , and how contrary to plain scripture-testimonies plentifully given of him , as being a lamb , yea , the lamb of god , which declared his innocency and purity , being without sin or guile , who offered up himself by the eternal spirit , a lamb without spot to god , 1 pet. 1.19 . chap. 2.22 . hebr. 9.14 . isa. 53.7 . acts 8.32 . now his being a lamb without spot , and without blemish , manifests him to be a perfect offering , and sacrifice for sin ; as also how guilt is more then barely an obligation to undergo punishment , being always imputed to the transgressors and disobedient for sin , and not to christ , rom. 3.19 . jam. 2.10 . 1 cor. 11.27 . deut. 19.13 . and 21.9 . exod. 34.7 . although t is true those chief priests , false witnesses , and persecutors of christ among the jews , and such as accused him for a blaspemer , they said also that he was guilty of death , mat. 26.65 , 66. mark 14.64 . whose example t. d. hath followed in accusing christ of being guilty , and not innocent . but if t. d. should say he meant not that christ was really , or inherently , or personally guilty of sin , but by imputation , and so not innocent , but guilty of our sins ; by this we may perceive then what he means by imputation ; that on the one hand an innocent person is made guilty , and is not innocent whilst he hath no sin , nor guile or evil in him : and so on the other hand , by their own rule of contraries ( contraria contrariorum ratio ) persons are to be reckoned imputatively righteous and innocent in god's sight , whilst there is neither righteousness nor innocency really in them , which is both unreasonable , unscriptural , and apparently false . it was a false imputation of the persecuting jews and tho. danson to impute guilt of sin to christ , and to accuse him with not being innocent , when no sin , evil , nor guilt was in him ; and it is as false an imputation of theirs to impute christ's righteousness to sinfull persons , who are not in it , nor partakes of it , in them ; so it s neither god's imputation nor christ's ; for had abraham no righteousness really in him , when his faith was reckoned to him for righteousness ? where then was his faith , and the righteousness and obedience of it , if in reallity he was not a partaker and an enjoyer thereof within ? from whence did his acts or works of real obedience proceed and flow , if not from his living faith , and its righteousness within ? surely they are of very mean capacities that cannot see t. d's absurdities ignorance in these matters ; and his vain imaginations and conceits about imputation further will appear , and that the stress and drift of all his and his brethrens work in these invented doctrines ●s to keep people ▪ in their sins and imperfections all their dayes , and so their work in rendring christ the subject of guilt , and so of vengeance that belongs to devils , and their rendring people the subjects of his righteousness and justification by imputation , whilst unjust and sinful in themselves ; it all centers in their sinfull doctrine for sin and imperfection term of life . pag. 37. as to t. d's telling of the son of god's incarnation , the creation of his body and soul , the parts of that nature he subsisted in , &c. to this i say , if the body and soul of the son of god were both created , doth not this render him a fourth person ? for creation was in time , which contradicts their doctrine of three distinct increated , co-eternal , co-essential persons in the deity ; seeing that which was created was not so : but herein whether doth not his and their ignorance of the only begotten of the father , and their denial of christs divinity plainly appear yea or nay ? where doth the scripture say that his soul was created ? for was not he the brightness of his fathers glory , and the express image of his divine substance ? but supposing the soul of christ was ( with the body ) created in time ; i ask , if from eternity he was a person distinct from god and his holy spirit , without either soul or body ? and where doth the scripture speak of any person without either soul or body ? le ts have plain scripture . pag. 38. whilst t. d. grants our actual freedom from sin and wrath depends on what christ did and suffered , as on and upon its means ; what becomes of his doctrine and pleas for sin and imperfection which they that continues in term of life cannot be truly said to be actually freed from sin , nor yet imputatively righteous in gods sight , whilst actually and really sinfull : and if christ's obedience was not intended to exempt us from a personal obedience to the law , as is confest in pag. 38. then it s contrary to the end of his obedience to live in sin and disobedience term of life , and for any to be reckoned imputatively righteous , when actually disobedient . secondly , and if we be only so far made righteous by christs obedience , as unrighteous by our own disobedience : how far is that ? have we not been actually unrighteous , and shall we so far be made righteous by christ's righteousness ? is not this more then your doctrine of imputation ( whilst personally sinfull ) amount to ; but your flat contradictions in these matters are evident . pag. 39. and though christ is our surety , this doth not exempt us either from following him , or walking in the way of god ; but the more ingage us therein ; and herein we know acceptance in the beloved of god , in that holy conversation which his pure law within enjoyns , without obedience to which god is not well pleased , nor satisfied on man's part , though he was even well pleased and satisfied in his own son , both in his doing and suffering ; the benefit whereof they only receive who believe in , and obey him in his light within : and to such only he is the author of eternal salvation , as do obey him ; though the free proffers of gods love in him towards all mankind , god commended his love to us , in that whilst we were sinners christ died . so that we do faithfully acknowledge the love and goodness of god in christ , and would not at all have it diminished or suspected , nor yet have christ's offices , works , or end of his coming brought into question ; however we do oppose mens confusions and misapprehensions concerning god , christ's righteousness , faith , &c. which none rightly know , or apprehend , but they who are led by the spirit of god. and now touching justification by imputed righteousness , where it is known in reallity , we never denied or opposed , seeing that where god imputes or reckons righteousness as he did to abraham , and still doth to his seed of faith , that hath a real sence and enjoyment of it , as every one hath , that is in the exercise of the true and living faith : but we do still oppose and deny the vain conceits and imaginations of the presbyterians , independants , and all of their affinity touching their false imputation and justification to sinful and wicked men , ( whilst such ) which he that justifieth is abomination to the lord , as he is that condemneth the just. pag. 39. but whilst t. d. grants that the word justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the hebrew hitzdik signifies justum facere : by this he hath contradicted himself , and much of his brethrens work ; for persons being justified whilst the subjects of sin and disobedience ; for if 〈◊〉 justifie be to make just , then t is a real work effected by the spirit of god , sanctification and justification being inseparable companions , as t. vincent hath confessed , which is not their imagined justification , nor pronouncing men righteous whilst they are really unrighteous ; for whilst such the spirit of god doth both condemn and accuse , and not justifie them in any thing contrary to its own nature ; neither is it truly said that men are made just while they continue unjust and sinners . secondly , if the word impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifie to cast account ; and the hebrew chashab signifies to think , imagine , and reason , &c. as t. d. saith . then first , if it hath relation to gods imputing righteousness to the believer , the account he casts therein must needs be true ; for he doth not account wicked men righteous . secondly , if impute signifieth to think , imagine and reason : as to imagining , it cannot have relation to god , for his account is beyond imaginations , and his thoughts above mans thoughts ; and then it is not safe nor true in man to depend upon his own thinking , or imagining , or imputation ; for where god accounts a man righteous , his spirit doth evidence it beyond thoughts or imaginations ; for many imagine and think themselves righteous , when they are unrighteous ; as there is a generation that is pure in their own eyes , yet are not clensed from their filthiness : and when christ's righteousness is esteemed any ones , it is not without the works of her own , as it is falsly asserted pag. 39. no more then abraham's faith was without its own works or obedience . pag. 40. t. d. argues first from the proportion which our justification by christ's righteousness bears to our condemnation by adam 's sin ; but our condemnation was by imputation of adam 's sin ; therefore our justification is by the imputation of christ's righteousness rom. 5.19 . reply , this condemnation that is come upon all men , is because all have sinned and partaken of the fall , being in adam in the earthly state , really bearing his image , and this is not a thinking or imagining a condemnation from , or for an imputation of adam's sin , ( according to their notion of it ) but really a partaking of the disodience of one upon all ; every man shall die for his own iniquity , the soul that sinneth , it shall die , &c. and if our justification by christ's righteousness bears a proportion to our condemnation , then must we as really partake of christ's righteousness , being converted , as we have of sin being unconverted ; and this is not a thinking or imagining our selves righteous , but a true enjoyment and bearing his image , and being conformable to it , as really as we have born and been conformable to the image of the earthly , 1 cor. 15.47 , 48 , 49. t. d. argues secondly , from the proportion of our being made righteous bears to christ being made sin ; but christ was made sin by imputation ; therefore so are we made righteous , 2 cor. 5. ult . for he was made sin for us , who knew no sin ( i. e. by an experimental knowledge of its operation in himself he did no sin , 1 pet. 2.21 . ) that we might be made the righteousness of god in him . reply , here t. d. hath but brought over his old arguments long since answered and confuted by that servant of the lord s. fisher , as may be seen at large in his book rusticus ad acadaemicos ; which t. d. j. o. and their brethren could never answer ; this i mention , that people may perceive his matter to be neither new , nor more profound then it was many years ago , when it was confuted by truth : and if our being made the righteousness of christ bear●● proportion to his being made to be sin for us , when he knew no sin by its operation in himself , nor did sin ; then it follows by this proportion that we are made ( or rather thought or imagined ) to be the righteousness of god in christ , whilst we neither knew his righteousness , nor experienced his work in our selves , nor did righteousness ; which is altogether false , and contrary to the apostles doctrine and intent , seeing that it is christ in whom is no sin , that we are made gods righteousness , having experienced the new creatures state in christ , which in him is created unto good works , which god hath ordained we should walk in them , 2 cor. 5.17 , 18. ephes. 2.10 . and this is more then thoughts or imaginations of being righteous , or in christ ; for it is in truth and reallity , which admits not of your imagined ▪ applications , or claiming an interest in that which you are out of , and which is none of yours in the true enjoyment . and if the word impute , hath relation to justification and justifie , signifie justum facere , then w. p's definition thereof is true , being that which expresseth what is personally enjoyed , and not imagined , and this was no cavil , as tho. danson falsly saith page 41. t. d. god admits of what christ did on our behalf , as if it were our personal act , pag. 41. reply , this is his apprehension of the sureties payment of the debt , as appears before , which is a very easie put off , to evade personal , or real and perfect obedience on the creatures part ; but it will not be so accepted of god , as the end of christ's obedience ; seeing that it was to make man righteous , as his condemning sin in the flesh was , that the righteousness of the law might be fulfilled in us that walk not after the flesh , but after the spirit ; which righteousness fulfilled in us t. d. formerly said was to be meant in christ's person , and not in ours , by which likewise he hath both excluded man from the real enjoyment of christ and his righteousness , and from that obedience and sanctity which he requires , and answers the end of his coming and manifestation ; and by this means the professors have made the law and commands and teachings of god ineffectual as to the creature , whilst christ only is made the subject of them , and not man ; and this gives a liberty to people to live in sin all their time , and to pervert gods laws , and neglect the teachings of his grace , and vainly to excuse themselves in their disobedience , like as t. d. hath done ; as where the grace of god and his pure law requires perfect obedience from us , and that denying ungodliness and worldly lusts , and that we should live godly , righteously and soberly in this present world ; now if any man should say , that this was not intended to us , but to christ , as if god did require him to deny ungodliness and worldly lusts , to forsake all sin , and live righteously , when he never did nor could sin , nor had the prince of the world any thing in him ; this would be a strange put off , and gross perversion of the law of god , to lay it all upon christ , and put it from themselves : whereas christ's example is perfectly to be followed , and where he is manifest , and his life brought forth in man , there is a conformity to his heavenly image , and not a living in sin , nor to the lusts of the world , but to the will of god. pag. 42. but as to t. d's confessing to the creditors cancelling the b●nd , letting the debtor out of prison , giving a legal discharge upon the sureties payment of the debt , as he could have done upon his personal payment . first , hereupon i do enquire , if man that hath been in prison and bondage under sin and corruption be let out of that prison upon christ's obedience ? if he be , then he must not remain in personal bondage all his life time , from partaking of christs righteousness and obedience ; for if he be released from the servitude of sin , and be let out of that bondage , then he is made free from it by the law of the spirit of life , to serve , obey and walk in the law of righteousness by faith ; and this is not an imagined fixion or conceit of freedom or justification , whilst people are in real bondage , which your doctrine tends to keep people in . though it be true , as amongst men , that the act of one person may by contract , or act of law become the act of another , as the sureties payment of the debt is accepted for the debtor ; yet in this case it doth not reach the real and full intent of christ's coming , obedience and righteousness , which is to bring man into his image , and to fulfil the righteousness of the law in man , that he may follow his steps , and have the same mind , spirit and righteousness in him that was in christ , that he may walk after his example in all purity and holiness of conversation . yet so far as releasement out of prison is imported in the comparison , or any thing tending to a real deliverance of the creature out of sin and corruption , and so from condemnation , it may be admitted of so ; for then it contradicts their pleading for sin and imperfection term of life : and surely god doth not legally declare any to be righteous , whilst his spirit and law within reproves them for sin , and declares them unrighteous ; for god and his spirit do not contradict one another ; neither doth god declare people to be out of prison , whilst they are really in bondage to their sins , lusts and vanities , as the carnal priests and professors have falsly done ; but the liberty which christ proclaims to the captives is really to be injoyed and received by every one that believes , and receives him , his message and testimony . and this is not a false imputation , or an imagined application of righteousness and freedom to people in their personal bondage of sin and corruption , such as t. d. and such false guides have led people into . and that of ezek. 18.20 . the son shall not bear the iniquity of the father , t.d. saith , imports gods gracious recession from his right , because of their more then ordinary audacity in charging his ways with inequality : this is his false construction . for god sheweth his way to be equal vers . 25 , 26 , 27. which is no recession from his right , as his condemning such as turn from righteousness , and justifying and giving life to such as turn from wickedness ; for both graciousness , mercy , and judgement are his right , and he rewardeth every man in righteousness according to the equality of his wayes . t. d. nor doth god justifie what is opposite to his pure nature in justifying a person who in himself is impure upon the righteousness of another imputed to him . reply , is not a person that is in himself impure opposite to god's pure nature ? surely purity and impurity are opposite ; and whilst the impure person is rendred the subject of justification upon another's righteousness imputed , he then it seems is accounted pure by t. d. and not opposite to god's pure nature , though he be personally impure ▪ but surely god doth not then account him pure , whilst in impurity ; for god cannot lye , nor account as the wicked and hypocrites do , who are pure in their own eyes , though not washed from their filthiness ; and here we may see t. d. and his brethrens false notion and conception of imputation and justification , and how contrary it is to justum facere , which the word justifie signifieth , as by him before confest , ( viz. to make just ; ) when now he falsly renders an impure person not opposite to the pure nature of god , from his notion of imputation and justification in that state . pag. 44. arg. 3. sin came not by imputation , but by actual transgression , [ this is laid down as the quakers . ] to which t. d. answers , the sin of adam was made his posterities by imputation , rom. 5.12 , 14. adam was a common root of mankind by nature . reply , herein hath he perverted the scripture , which doth not say that the sin of adam was made his posterities by imputation ; neither doth he hereby prove his notion of imputation of righteousness to impure persons ; for sure he cannot prove that all adam's posterity were pure , and sin not actually theirs , but only imputed to them whilst not partakers of it ; this is contradictory , and as false as their imputation of righteousness and justification to men whilst unjust ; but the scripture he mentions rom. 5.12 . saith , as by one man sin entred into the world , and death by sin ; so death past upon all men , for that all have sinned ; ( mark that ) for until the law sin was in the world , but sin is not imputed where there is no law , verse 13. but now ( mark ) there is a law transgressed , whereby sin and transgression is imputed to them that are guilty of transgression , as all in adam , in the earthly state and nature are ; and therefore on the other hand righteousness is not imputed to persons out of christ , or to such that are not partakers of his righteousness . pag. 45. arg. 4. quaker . a man cannot be said to be actually sinfull , and imputatively righteous ; he may as well be said to be actually damned , and imputatively saved . to which t. d. answereth ; why not ? as well as to say a man is actually poor and not worth a groat , but imputatively rich , as having by surety paid his debt of thousands . reply , here he hath plainly discovered their notion of imputation , and the falseness of it , ( viz. ) that a man is imputatively righteous when actually sinfull , or actually damned and yet imputatively saved : what gross corruption and ignorance is this ? and what an improper comparison doth he bring to back it ( let the wise judge ) and we do not admit of it in this case ; as that a man should be actually damned and imputatively saved , or actually guilty and yet imputatively innocent , but that such to whom righteousness and true riches are reckoned as being theirs , have right therein and are partakers thereof ; and what he asserts herein by his simile is but a beging the question , and taking that for granted which is still opposed as both unscriptural and unreasonable ; viz. men being actually damned and imputatively saved , or actually guilty and imputatively innocent ; by the same reason he might as well say , persons really theeves are innocent , or persons really and actual trecherous and rebellious are true and good subjects ; or actually devils and imputatively saints : but christ being or becoming our suerty was not to impute righteousness to men in transgression , but to bring them into covenant and peace with god , which stands in everlasting righteousness , and not in sin ; for he was also a perfect example to be followed as well as profest ; and he is the surety of the new testament and covenant which is spiritual , and is manifested and enjoyed in his people . and t. d's instance [ that nine men throughout a mutinous army are actually guilty , and yet imputatively innocent ; when the tenth man is admited to sustain the punishment due to the rest ] is as sottish and impertinent as the rest before , for neither is a mutinous army innocent , nor is christ any of the mutinous or guilty persons . and where proves t.d. that imputation is an act of law and makes a relative , and not a real change ? i ask what law it is an act of ? is it real or true , or no ? if it be of god it must be true ; if not , then false ; and it is a false imputation which is not real , and contrary to the apostles doctrine , who knew that abraham's faith was imputed or reckoned to him for righteousness , and to that state to which there was no condemnation ( but justification ) which was a state of being & walking in christ , and not a walking after the flesh , but after the spirit ; and this they that experience and witness , know a real change from death to life , from condemnation to justification , from sin to righteousness , from the wayes of death and darkness to the wayes of life , light and peace . pag. 45. t. d. saith , there is no need of inherent righteousness for justification , bu● yet there is need of it for other ends , as to make us meet for heaven , col. 1.12 . answ. it appears that he means by this inherent righteousness that of sanctification , ( or the work of gods spirit within ) which he afterwards calls personal righteousness ; and is there no need of this for justification ? what darkness is here ! as if men were justified while in the unsanctified state ; this is like the rest of his sottish stuff ▪ quite contrary to the apostles doctrine , which is , but ye are sanctified , but ye are justified in the name of our lord jesus christ , and by the spirit of our god , 1 cor. 6.11 . and also what contradiction hath t. d. brought to himself herein , whilst he hath confessed , that the word justifie signifieth to make just ; as also he hath confessed that inherent righteousness , as he call it , gives a fitness of enjoying the heavenly inheritance , it lying in communion with god , pag. 46. then it follows , that it gives a fitness for justification , whilst justification and sanctification are unseparable companions ; and god loves his image in his people freely , saith his brother t. v. thus without washing , clensing and sanctification men are not justified , seeing the unrighteous shall not inherit the kingdom of god , and they that live in unrighteousness cannot be accepted of him ; it being not the hearers of the law , but the doers that shall be justified . pag. 46. and now concerning good works that are acceptable to god , which t. d. accuseth us with placing merit for justification , or as a deserved cause thereof , &c. concerning this particular , that faithfull servant of the lord s. fisher hath very fully answered t. d. and his brethren ; and it hath been manifest how he did wrong and abuse s. fisher about this point ; and how contrary to his intent he construed good works , as being ours , relating to self works , or imperfect obedience , which s. fisher never intended , but with relation to those works which are perfect , which christ is the author of , ( which if christs works be not deserving , whose are ? ) and to those which god hath wrought in us , who having ordained peace for us , hath wrought all our works in us , isa. 26. now we never placed a merit upon self-acting , nor upon mans best works in the faln , sinfull and corrupt state ; so that there is not a correspondency betwixt us and the papists in this particular , as falsly we have been accused ; see s. fisher's rusticus ad accademicos , where the point is fully explained , which you presbyterians and independants are never able to answer . where did we ever profess or hold forth , that we were able , or could fulfil the law our selves , or merit or deserve salvation by any thing that we could do ? but we do profess and witness , that through the power of christ we are enabled to faithfull and sincere obedience , not of our selves , knowing , that good works ( how ever rejected and undervalued ) are ordained of god , and without them your faith is dead , as a body without a spirit is . and it is true enough , as t. d. saith , that you are averse to obedience through corruptions ; who plead for sin term of life , and yet would cover over all your filthy raggs with a pretence of christ's righteousness , satisfaction , imputation , justification and merit , whilst you are yet in your sins and corruptions , and in the weakness of your flesh , but as under the law of works ) wherein you are in no perfect obedience . pag. 47. seeing the law of faith is acknowledged , i ask , how far it extends , whether to enjoyn to the perfect obedience of faith , yea or nay ? seeing sin and corruption is so prevalent amongst you , and so contended for , surely where the excercise of the true and living faith is experienced , there is obedience to the law of it ; or else what doth it signifie whilst persons remain in disobedience ? further , t. d. confesseth , that we have an immediate dependancy upon god in our operations , john 15.5 . without me ye can do nothing , ( siorsima me ) separate or apart from me . it s well he hath at some time assented to the truth ; but how doth this contradict the greatest part of his own and his brethrens work elsewhere , in their pleading for imperfect obedience , and their imagined imputation of righteousness and justification to the unrighteous and unjust ? for those operations which have a relation to an immediate dependence upon god , which he that is in christ doth experience and bring forth , do accord with the mind and will of god , which is the sanctification of those that believe , and with that most holy faith which purifies the heart ; and these are not imperfect , nor to be slighted as undeserving , according to the vain notions of priests concerning faith , its works and inherent righteousness , as they term it . pag. 47. t. d.. their dependancy upon christ in all the good they do , is as near and intimate , as the branches upon the vine by vertue of their natural union in bearing fruit. answ. this is also a truth that grants a perfect obedience in them that have such a near intimate dependency upon christ , as the branch hath that grows upon the vine , by vertue of the natural union thereof ; this also contradicts their pleading for imperfection and sin in all obedience and works , which also shews that they do not flow nor spring from christ the true vine , as also , that they have not union with him , nor are branches of him ; and indeed how they have not immediate dependency upon god in christ whilst they deny immediate teaching , revelation and divine inspiration to be attainable in those dayes . but seeing without , or apart , or separate from christ men can do nothing ; how then can they be any thing without him , as righteous , or acceptable , or justified ? for men must be something in that relation before they can do any thing acceptable ; and it is the spirit and power of christ which sanctifieth and maketh just , and bringeth into the true obedience , works and righteousness of faith , and to live by faith , as the just doth . pag. 48. but faith as a work is not opposed to ( nor excludes ) it self , as t. d. saith , because in one sence it is opposed to the deeds of the law ; for true faith , as a work , is the work of god , which is not opposed to it self ; besides , it being the work of god , to believe in christ , this hath not relation to those deeds of the law that the jews wrought out of him , and out of , ( or besides ) that faith wherein they fell short of the righteousness of the true and living faith , and of the perfect obedience or righteousness of the law. now seeing he confesseth pag. 49. to a righteousness bestowed upon men by faith ; i ask , if that man is not a partaker and enjoyer of that righteousness by faith ? surely faith and its righteousness are not separate nor divided . also he confesseth , faith in god , through the messias is called a walking humbly with god , micah 6.8 . to this i say , whilst he thus considereth faith as such a walking ; were it not very gross nonsence and contradiction to say that it excludes it self , as before ? or that those works or effects of faith , ( viz. ) walking humbly with god , were opposed to the faith it self , which is the root thereof ? but this is even like t. vincent's affirming faith to be opposite not only to the works of the law , but to its own works . pag. 51. i find t. d. upon james 2.24 . doth not distinguish betwixt the works of faith , and the works of the law , and so talks like an ignorant blind guide , with his vain babling , and perverting of the scripture to exclude perfect obedience and perfection from the believers . and seeing he granteth , that justification imports the absolution of sinners , and the approbation of a believer ; which he distinguisheth betwixt : then it is to be minded , that a believer , that is approved of , is absolved , being justified ▪ and what from , if not from sin and transgression ? otherwise faith that stands but in a bare profession , without a living work of purifying the heart , overcoming the world , &c. is but a dead faith , as t. d. in fine confesseth . and we are justified by works , as our faith is made perfect by works , james 2.22 . but these are not the works of the law , but the works of the living faith , which manifesteth fruit to god , and demonstrates the nature of the living faith : but his telling of a sinner being justified in the sight of god ; where doth the scripture say so ? he quotes rom 3.23 . to prove it , but it doth not ; but only that a man by faith is justified without the deeds of the law , which deeds of the law a man may be justified without , and yet not a sinner , nor without the obedience , works or righteousness of the true and living faith which purifieth the heart , and justifieth from all those things from which they could not be justified by the law of moses . and as to his saying , that we are made free meritoriously , by the law of the spirit in us , from the law of sin and death : ( the word meritoriously , he addeth ) but the freedom of the law of the spirit in us from the law of sin and death , we do confess ; and that it is the same law of the spirit of life that is in christ and the saints , according to the apostles doctrine ; the freedom of which we testifie is of everlasting worth ; for that it is not wrought by our selves , but by christ and his law and spirit . pag. 52. t. d. saith , that we observe that the righteousness of the law is fulfilled in the persons of the saints . indeed we do observe it , believe it , and experience it , and do not wholy put it off from us , to be fulfilled in the person of christ , as t. d. and some of his brethren have corruptly done ; though we do confess that the righteousness of the law was fulfilled in christ's person ; but not therefore to exclude it out of us , since that he was a faithfull example to be followed , as well as a captain and leader to guide in all the wayes of peace and true holiness . pag. 52. and as we do observe that the righteousness of the law is fulfilled in the persons of the saints , contrary to t. d. and his brethrens observation , and thereupon not only suppose , but really assert a state of freedom from sin attainable in this life ; we do not place the merit of justification upon the creatures imperfect obedience or works ; but origionally on the spirit of truth , and its perfect work , in which spirit christ perfectly obeyed , offered up himself a lamb without spot to god ; and we know that it is the law of the spirit of life in christ that makes us free from the law of sin and death , romans 8. which freedom is effected with in . pag. 53. if there be a connexion between justification and sanctification ; and that the same christ jesus that justifieth by his blood , sanctifieth by his spirit , as is confest , ( from calvin , &c. in loc. 2. ) then men are not justified whilst in an unsanctified state , seeing , that it is also evidenced by a holy life ; but then herein t. d. seem doubtfull , as rather enclining to lay it upon the active obedience of christ ; but then is not he that is sanctified and justified , being in an holy life , a partaker of christ's righteousness , obedience , and subjection in the spirit of life ▪ and the pure law of it ? seeing that makes free from the law of sin and death . but then he wavers again to the understanding of some who suppose the end of christ's coming into the world is , that god's righteous laws might not be absolutely contemned , but might be observed ( though imperfectly ) by believers ; others , ( saith he ) of the imputation of christ's surety , righteousness , &c. this imperfect observation of god's righteous laws is that he would fain center in , and which indeed the tenor of most of his discourse amounts to , though it be not the end of christ's sending into the world , nor yet the work of the spirit and law of life within ; for the end thereof was to destroy sin , and to work mans perfect freedom from it , which they that experience are only the true and real subjects of christ's righteousness , and know the true imputation thereof , and effect and real benefit of his being a surety of the new testament , wherein the promises of god are fulfilled to and in man , and man brought under the obligation of that law and covenant which tends to the exaltation of truth and righteousness in the earth , and the bringing the creature into a perfect and peaceable subjection unto its maker : so christ's being both our surety , advocate , intercessor and mediator betwixt god and man , is to make both unity , reconciliation and peace betwixt them ; a mediator being not a mediator of one , but betwixt two , &c. to bring into mutual agreement . t. d. our good and our evil works are not perfectly contrary , for our evil works are perfectly evil , for , malum fit ex quilibet defectu , any one defect make our works evil , but our good works are but imperfestly good . answ. if good works and evil works be not perfectly contrary , where and what then are the good works , whilst defect and imperfection is pleaded for , which makes them evil ? surely good and evil are perfectly contrary ; but by this man's consequence , there is no good works whilst defects and imperfections remain in them ; and then why doth he call them good works ? it appears he gives them that name which is improper to them ; but if good works be really acknowledged , as we know they are in scripture , and that they that are truly so , are wrought in the light , and so in god , these are perfectly contrary to evil ; but such t. d. & his brethren with their sins and imperfections are strangers to , whilst they shew themselves to be out of the light wherein the good works are wrought : and as to the condignity he speaks of , ( or worth ) as with relation to the infinite reward , we do , as before , place it in that heavenly image , spirit and life which brings forth the good works which were ordained of god , and it is that spirit which leads its followers to the infinite reward of life and salvation . arg. 4. rom. 2.13 . not the hearers of the law are justified before god , but the doers of the law shall be justified ; to this t. d. saith ; the words give a reason of the jews perishing who had the law , ( viz. ) the old covenant . reply , the reason of their perishing was their disobedience unto the law ; but this , of the doers of the law , wherein both the just and justified state is intimated , according to the gospel , verse 14 , 15 , 16. relates to those gentiles which had not the law outwardly , and yet did by nature the things contained in the law , which the apostle renders as a reason and proof of their justification , who shewed the work of the law written in their hearts , which law was pure and spiritual , converting the souls , and here it is also evident , that the matter or things contained in the law , they had both in power and operation , who had it not in the letter of it ; but the extent of this is and hath been much opposed by t. d. and such as he , who have grosly perverted the scriptures for their own sinfull and corrupt ends to their own and others destruction . and now that a state of freedom from sin is attainable in this life , this t. d. erroneously sets down as an error , and argues against it as followeth . arg. 1. if no meer man ever attained to any such state , then it is not attainable , but no meer man ever did , &c. answ. his term meer man is his own , and not ours ; what he means by meer man , is a question ; for it may be taken variously , as first , he may be deemed a meer man , that is , without god , christ or the guidance of his spirit , who lives to himself ; in which state we never said that freedom from sin was attainable by any meer man ; for without christ we can do nothing . secondly , if meer man be taken singly , as purus homo , or man purely or intirely without mixture of those things which are either contrary to him , as man , or not proper to his being man , ( as sin and transgression were improper to him ) for so he was in his first creation in innocency and primitive purity ; as so considered , to deny him perfection , or freedom from sin , were to deny him that which god did invest him with whilst he was in his maker's image , which was proper to him , and to which christ comes to restore man again out of the fall : but then t. d. explains what he means by meer man ; viz. such as the eminently holy persons in the scriptures , whom he denies to have ever attained a state of perfection ; by which he has accused all the holy men of god at once , as but meer men , in the worst sence ; and such were they that were carnal , and walked as men , 1 cor 3.3 . and he hath therein both opposed god's commands , promises , and works , as also the end of christ's manifestation , which was perfectly to restore man out of sin and unrighteousness unto god , see gen. 3.15 . rom. 16.20 . deut. 6.5 . and 10.12 . and 11.1 . and 13.18 . and 19.9 . matth. 22.37 . mark 12.30 . gen. 17.1 . deut. 18.13 . 2 sam. 22.33 . psal. 18.32 . and 37.37 . and 119.1 , 2 , 3 , 4. isa. 1.16 . john 13.8 . isa. 4.4 . and 60.21 . ezek. 36.25 , 26 , 27 , 33. jer. 33.8 . hebr. 8. and chap. 10.13 , 14 , 15 , 16 , 17. zeph. 3.13 . hosea 14.3 . joh. 17.11 . tit. 2.24 . ephes. 5.25 , 26 , 27. 1 john 3. 1 cor. 2.6 . col. 1.28 , 29. ch . 4.12 . 2 tim. 3.17 . james 1.4 . but what sin or sins he can charge upon either the holy patriarchs , prophets or apostles that they were not freed from perfectly before their decease , this he hath yet to shew and evince to us , concerning all them that died in the faith , who finished their testimony with joy and peace . t. d. arg. 2. that there is a continual need and use of faith and repentance in th●s life ; therefore , &c. answ. that there is a continual need of repentance , this i deny ; for true repentance , where it is wrought , and the fruits of it brought forth , this is unto salvation never to be repented of , and is attended with a real forsaking of sin and transgression , this is beyond your fained repentance humility , which is still to be repented of , as the sins of your best performances are : also true and living faith purifies the heart , and is the saints victory , and the exercise of it through that divine power and love by which it works against temptations and the fiery darts of the devil , after the mind and heart is cleared from sin and pollution : it being one thing for man to sin , and another only to be tempted to sin ; so that it is a falsehood to say , that there is a like reason for a continual need of repentance in this life , as there is for the use of faith ; neither doth that 1 cor. 13. ult . prove that repentance abideth with faith , hope and charity , as falsly t. d. reasons ; might he not as well say , there is the same reason for repentance to abide , that there is for charity to abide , seeing that faith , hope and charity abide ; whereas charity is the bond of perfection , col. 3.14 . and love is the fulfilling of the law ; and the end of the commandment is love out of a pure heart , which positively opposeth t. d's sinfull doctrine for sin and imperfection , which tends greatly to pervert people , and to keep his hearers in unbelief , whilst he doth not only deny that ever any attained to perfection but affirms freedom from sin not attainable in this life , which is his gross ignorance and unbelief of christ and his power , which is greater and stronger then the devil and all his attempts , and is able to overcome him , and to destroy his works ; and in this power of christ the faith of the righteous stands , and this we contend for against the devil and all his sinful agents , who thus mannage and maintain his work . and how falsly is it for t. d. pag. 56. to say , that charity or love suits our present imperfect state ; [ as he also saith , faith and hope doth , ] whereas charity or love which is the bond of perfectness , and is known in the pure heart suits that state which is of its own nature , as perfection and purity is , which is also effected through the true faith that purifies the heart , and that hope which he that hath purifieth himself even as he is pure , 1 john 3. which admits not of sin and imperfection term of life ; for he that abideth in christ sinneth not . and as to that of phil. 3. not as though i had already attained , or were already perfect ; to which t. d. saith , he denies in one verse what he affirms in another ; if the word perfect be in both places understood in the same sence , verse 12.15 . to vers . 12. i say , that paul did not say that perfection was not attainable in this life ; neither doth it appear to be his judgment , for then why should he follow after , reach forth , or press forward unto those things before , and plainly say , let us therefore , as many as be perfect , be thus minded ? whereto we have already attained let us walk by the same rule : brethren , be followers together of me , and mark them which walk so , as you have us for an example , vers . 15 , 16 , 17. surely he was not an example of sin and imperfection , but of purity and holiness ; yet notwithstanding he then both expected and believed a growth in the spiritual and divine understanding and apprehension of that for which he was apprehended of christ ; so the perfection he had not already ( then ) attained , relating to such an apprehension as he speaks of , doth not exclude that state of perfection and integrity that he was then brought and apprehended into of christ jesus , as to the purity and righteousness which he was a partaker of in christ ; for the child of god its growth in strength , wisdom and spiritual vnderstanding doth not render it sinfull or impure in the nature and properties of it , but rather shews its purity and innocency the more in that its truly capable of such a growth . page 56 , 57. but then , when is this freedom from sin , or state of holiness ( which t. d. saith will be in a proper sence perfect ) attainable , if not in this life ? t. d. the saints shall be invested with it at the resurrection , called , the resurrection of the dead , metonimically , in the life to come indeed we shall be like god. reply , by this we may understand that he has put off freedom from sin from all gods people till the life to come ▪ and not only so , but till this metonimical resurrection ( according to his terms ) which he may understand is not as yet to any of the deceased , though the life to come that 's everlasting , ( as intended ) is by the righteous enjoyed after this life . i do not intend here to dispute his terms of the resurrection , but admitting it in his sence , my end is to shew how he has excluded all the saints both deceased , and yet remaining , from a state of freedom from sin , as not being yet attained to it , if this resurrection he intends be yet to come ; and then , where are they in the mean time ? where are their souls ? where are their sins and pollutions and imperfections , if all be yet uncleansed and not freed from sin ? will not t. d's doctrine herein meer , and be one with the popes touching a purgatory ; for if none be perfectly cleansed here , and yet none come to god , or into his kingdom unclean , they must be clensed somewhere ; he should have told us the place of purging , which is not in the grave , not in hell , not in the pit ; and it must be before heaven be entred into ; what place then between both , if t. d's doctrine must be owned for catholick on authentick ? but , who is it that are not meer papist , or that have nor drunk up his corrupt doctrines , that cannot see him , his popery , ignorance , confusion and error herein . and what popery he hath at unawares run himself into , is now obvious . and matth. 5.48 . be ye therefore perfect , even as your father which is in heaven is perfect ; to this t. d. saith , such commands are the measure of our duty , not of our attainments in this life . reply , thus he perverts and diminisheth the righteous commands of god , as if god had either required a thing not attainable ; or as if being perfect , as he is perfect , were but the measure of our duty , and so to be put off till the life to come , wherein the saints had not such commands given to them , seeing they are not capable of sinning in the life to come ; but john said , as is he , so are we in this world , 1 john 4.17 . and herein they knew their love made perfect ; and this is more then either the small resemblance of children to their parents which t. d. speaks of , and beyond his imperfect sinfull state and doctrine ; for the perfect love which they had , was in them a perfect resemblance of god , who is love , verse 16. but this way of t. d. his slighting and diminishing , and falsly interpreting the commands of god , which require such perfection , only as the measure of our duty , is like his brethren , saying , that a child of god , his not committing sin is to be meant , he doth not make a trade of sin ; which indeed is a very easie way they have taken to pervert the commands of god , and to give ease and liberty to the transgressors in their sins ; as if when a thing is absolutely required of them , they should put it off with this , it is meant only as but in part to be obeyed ; and so if they should deal thus with god , and say , lord , then requires us not to steal , or not to commit adultery , or not to covet ; but we are to understand it , as that we cannot altogether abstain from stealing , adultery or covetousness , only we are not to make a trade of these things , nor wholy make it our business to be imployed in them ; what acceptance do they think such a plea would have before the lord ? and what answer would he make them to this their corruption ? and what resentment would such doctrine have in the minds of sober people , if they should preach them , and give such meanings to the scriptures ; and tell them that where stealing , and adultery , and worldly ●usts and covetousness are forbidden , that they are not to go to the extent of the commands , but only not make a trade or a common practice of stealing , or these things & c ? for thus they have dealt with many of god's commands enjoyning perfect holiness and righteousness ; but then they have an easie way to lay all upon christ , as having paid their debt , and fulfilled the righteousness of the law in his person in their stead , so that they must not expect its fulfilling in their persons ; for where the scripture speaks of its being fulfilled in us , we are to understand by in us , that it is in christ's person ; and this is the manner of their course from time to time , both to shut christ his works and righteousness out of people , so much as in them lies . 1 john 3.9 . whosoever is born of god doth not commit sin. t. d. saith to this , we may interpret it , as he is born of god he doth not sin ; every child of god is mixta persona , ( pag. 57. ) as our law sayes of the king , consists of an old and new nature ; and so his new nature is principium quo , the principle from which he acts graciously ; and the old nature , the principle from which he acts sinfully . reply , here again he hath palpably perverted plain scripture , and contradicted the apostle john , as may be seen in that 1 john 3. for he that is born of god , who doth neither commit sin , nor can sin , because he is born of god , has put off the old nature , and is not acted by that principle which leads to act sinfully , because he cannot sin , and that gracious principle in him hath overcome the sin , and the nature of it ; and so to tell of his being mixta persona is t. d's gross blindness : for first , that which is born of god , that overcomes the world , is not mixt with sin , nor with the old sinful nature . secondly , he , or whosoever is born of god , whose seed remains in him , who abideth in christ is not acted by that old sinful nature , because he is born of god , and abideth in christ , in whom is no sin , neither is mans having divers parts , as body and soul , &c. or his being liable or not liable to death , any reason to shew that he that is born of god doth act sinfully from the old nature ; for the bodies of the saints were the temples of the holy ghost ; and their bodies were sanctified , and so brought into subjection unto the divine spirit or principle in them , so as they might glorifie god in their bodies , and in their spirits , which were his . again , t. d's meaning to that first of john 3.9 . is , that it may intend the manner of sinning , so the 8 th verse seems to limit it ; be that committeth sin is of the devil , for the devil sinneth from the beginning ; the comparison ( quoth he ) is not between the act simply , for then it should have been said only , for the devil sinneth , but from the beginning , implies a comparison between the manner of man's sin and the devils , in respect of which he is said to be of the devil , because he immitates his example , who from the day he began never ceased to sin , nor ever did one truly good action . observ. by this we may gather t. d's limitation put upon that of 1 john 3.9 . and the comparison he makes between not the act simply , but the manner of mans sin and the devils , still taking it for granted that he that is born of god doth sin , and acts sinfully from the old nature , but not in that manner as he that is of the devil , who intimates his example ; so that his meaning and comparison seems to amount to this , that he that is born of god doth sin , but not always , or not as the devil sinneth , he is somewhat better then the devil , in that he doth some good actions , but the devil doth none . reply , surely our opposer hath come off but very poorly in his arguing for the devils work , contrary both to the state and testimony of such as were born of god , whom he hath here very meanly debased , and sadly abused the scriptures , misrepresenting gods children whom he by his eternal power hath delivered from the power of sin and satan , and given them a heavenly place in christ , where the devil cannot come , and in whom the prince of the world hath nothing , nor his sinfull ministers any part or interest whilst they plead against god's promises , holy commands , and against the very end and purpose of christ's manifestation , as t. d. and his brethren have done , wherein they have shown themselves to be antichrist's agents and ministers , and not the true christ's . now touching christ's enlightning every man , whose light we affirm to be saving ; this is set down as an error by t. d. he and his brethren denying the light of christ , in every man , to be saving in its own nature and property , which we do affirm it to be ; but that he enlightens every man to salvation , i do not remember these to be our words , as t. d. lays them down , who also begins with a meer falshood against us , saying , that the word christ is a meer blind to delude the ignorant ; for the quakers denying christ to be god , they cannot own him for the author of illumination . answ. this is an apparent slander cast upon us , as our books and writings do shew , that we never denied christ to be god , or his divinity ; still affirming , that in the beginning was the word , and the word was with god , and the word was god , and that in him was life , and the life was the light of men , and that was the true light which lighteth every man that cometh into the world , as in john 1.1.4 , 9. now to detect us as being in an error herein , t. d. urgeth ephes. 2.12 . that at that time ye were without christ , having no hope , &c. which is no proof that they had none of christ's light in them , though they then did not experience him their hope ; nor were come to the covenant , being without god in the world ; in which state they were strangers and enemies in their minds , the mystery was hid from them , the light was obscured from their understandings , it shined in darkness , and the darkness comprehended it not ; but it doth not follow that the light was not in them , because they were without god in the world , no more then it follows that god is not in the world , because the world knows him not ; whereas its plain , that he was in the world , and the world was made by him , and the world knew him not , john 1.10 . and seeing christ as god is acknowledged to be the author of illumination , his illumination is divine and spiritual , and therefore saving to them that believe in it ; and god's presence filleth heaven and earth ; neither can darkness it self , nor the deep , nor hell hide or cover man from the presence of god , nor yet obscure him from the reach of his spirit ; whether shall i go from thy spirit , or whether shall i fly from thy presence ; if i ascend up into heaven , thou art there ; if i make my bed in hell , behold , thou art there ; if i take the wings of the morning , &c. psal. 139. yet still i grant that there is a state in which all are ignorant of god , and in which the mystery , to wit , christ within , the hope of glory , hath been hid from ages and generations , but is shewed , revealed and made manifest to the true believers in his light , who said , believe in the light , that you may be the children of the light ; and christ said , i am come a light into the world , that whosoever believeth in me might not perish , but have eternal life ; and this we testifie to , against all opposers of his light , as it is in every man. pag. 59. and where t. d. argues that the gentiles for a time had no promises of christ ; therefore knew of none , and consequently had not a light , or knowledge sufficient to bring them to salvation . reply , what time was that the gentiles had no promise of christ and how long was it ? was not the promise of god after the fall ( that the seed of the woman should bruise the serpents head ) of a general extent , as well towards gentiles as jews ? for was not adam and eve the first parents of both , to whom this promise was made ? secondly , the promise that was made to abraham whilst in the uncircumcision , did not this relate to the gentiles as well as the jews , see rom. 4. and galat. throughout ? and thirdly , was not christ's death for all , still a confirmation , or evident testimony to the fore-going promises and covenant of god towards both jews and gentiles ? but , and if there was some time or ages in which the gentiles had no promises of christ , and therefore not a light sufficient to salvation , according to t. d. then it follows that none of them in that time , or those ages could be saved ; and why ? but because god did not afford them a sufficient light , which assertion and consequence lays the blame upon god ; but the falsehood thereof , who is it that know the scriptures that cannot see ? again , where he puts light for knowledge , herein he doth not reach our principle , for many have a true light in them , that are not come to the true knowledge ; for it is the light that shines in the heart that gives the knowledge of the glory of god , 2 cor. 4. so the light is there before the knowledge is given ; and in that its able to give that knowledge , it is sufficient to save . and where he brings 1 tim. 3. ver . last , for proof , that the gentiles neither had , nor knew any promises of christ for a time , where ( he saith ) god manifested in the flesh , and as such , preach'd unto the gentiles , are made two parts of the mystery of godliness , which in other ages was not made known unto the sons of men , as it s now revealed to his holy apostles and prophets , by the spirit , &c. where note , first , that this manistation of god in the flesh , and preaching unto the gentiles , is no proof that either they had no promises of christ before , or that they had no light in them sufficient to salvation ; for if so , then all gentiles in all ages before that time were condemned for want of saving light being given to them ; which were a gross errour to assert . 2dly , as to the manifestation of the mystery of god and christ , i grant that it was more large and open in the apostles days then for ages before , as also , that was made manifest then , which was hid for ages and generations ; yet still it doth not follow that the gentiles before had not a light sufficient to save , or to manifest the mystery of godliness in some degree . 3dly , but yet t. d. his arguing against the gentiles having a sufficient light before christ's coming in the flesh ; however , if we could grant him his plea ( which we cannot ) it doth not follow that now the gentiles , or the whole world , hath not a light sufficient given them , since christ is so come manifestly , testified as god's salvation , prepared before the face of all people , being a light to the gentiles , and his testimony so signally confirmed , as it hath been also both by his works and sufferings . but yet the better to inform our opposers of the light , let them read john 1. where speaking of the word that was god , that made all things , it s said , in him was life , and the life was the light of men , verse 4. and this light and life of men which proceeds from the word , though it was before christ's comming in the flesh , yet it was still the light and life of christ born witness of , and more fully manifested through his coming , or being sent in the fulness of time . pag. 60. t. d. the father is said to hide the object , because he did not enlighten the subject , i. e. to hide the gospel , because he did not enlighten their minds with the saving knowledge of it . answ. this his because is grounded upon his former error , for the cause of hiding the mysteries of god's salvation and kingdom , is mens opposing and resisting his light and spirit in them ; so the cause is not originally in god , though he gives men up to their darkness and unbelief when they have rejected his light ; but it is the god of the world that hath blinded their minds from ●●eing the light of the glorious gospel of christ , 2 cor. 4. and the natural man 's not receiving the things of the spirit , 1 cor. 2.14 . doth not prove that he hath no light of the spirit given to him , or in him though he , as such , cannot know the things of the spirit , his knowledge and discerning being but natural , yet that a man in that state may be changed in his mind and understanding by that which is spiritual , is evident ; for if he were not convertable , what would preaching to him signifie ? and what is it in him that can answer to , and receive the spiritual testimony of truth and salvation ? pag. 61. to jo● . 1.9 . that was the true light which lighteth every man , &c. t. d. answers , christ being spoken of before , as the messias , we must therefore understand the place , i think ▪ not of natural light , but supernatural ; not of the light of reason , but of the light of the gospel , &c. reply , this is enough , he has confessed sufficient to break the neck of his own cause , and his brethrens , who have affirmed the light in every man to be insufficient , as but the light of nature , of reason , of natural conscience , &c. but now he thinks it is not natural ; but supernatural , the light of the gospel &c. which must needs be saving : it s well that at length , after his dark oppositions against the light , both at the dispute we had with him , about ten years ago , at sandwich , as also in his silly confused pamphlet , stiled , the quakers folly ; but it were well if he would retain those better thoughts of the light in every man its being supernatural , the light of the gospel , &c. and then he will not oppose the quakers , 〈◊〉 he hath done , but that whilst he follows his thoughts , and doth not come to be directed by this light in him , he proves wavering and uncertain in his thoughts ; for in his following distinction between being lighted and inlightened , he renders inlightning , as to the eyes of the vnderstanding ▪ from eph. 1.18 . but lighted , as when candle is carried before us , as a blind man , p. 62. which comparison is impertinently , and very improperly brought in this matter ; for he was not speaking before of an outward light , as that of a candle before a blind man ; for it is absurd amongst men to offer a blind man a candle to light him , or shew him his way into a room , when he is out of all capacity of seeing or receiving any benefit by it ; but thus t. d. renders christ's lightning men , when before he granted it to be supernatural , the light of the gospel , wherewith the mesias enlightens men ; which as it is not outward and natural , so it is only seen and known inwardly and spiritually : but then t. d. to come off saith , the meaning can be no more then this , that whosoever are enlightened are enlightned by him : what a silly shuffle and evasion is this , from his former granting that it was every man that cometh into the world that he enlightens , when now , but in the very next page it is , whosoever are enlightned are enlightned ; and a little before that , many that are lighted are not inlightned , but are like a blind man , so lighted , that sees never the better when a candle is carried before him ; so , by this he makes god's offering men light neither to be of any effect to them , nor yet like to be , if they can have no more benefit by it then a blind man hath by the light of a candle . what then can be god's end in lightning them ? what doth it signifie to them , if they be so wholy uncapable of seeing ever the better ? doth he then bid them look , bid them walk aright in the strait path ? and doth he condemn them for not walking therein , when they are altogether uncapable of it , as from sight or light sufficient , as his comparison before implies ? alas , alas , what a cruel unjust and unequal master would this render god ? and how unlike to himself doth it represent him whose wayes are equal , love universal , and grace free ; ( who first gives light within , and opens the eye within , before man can walk aright ) however his light within be gainsayed by such blind guides , as t. d. who are but in their thoughts , vain imaginations , and notions , knowing what they know naturally , and preach for doctrine mens traditions . pag. 62. rom. 2.15 . t. d. saith , touching those gentiles that shewed the work of the law writ in their hearts , that it cannot be understood of a saving knowledge ; and it is not the law in their hearts , &c. ( but yet a little after confesseth ) that the law may be said to be in their hearts , in their understandings , &c. reply , how then were they excused according to the gospel ? and how then did the apostle bring them as a proof of justification ? verse 13 , 14. could they be justified without a saving knowledge ? but of t. d's ignorance in this much have been manifested both by s. fisher , and some others . and how saith he in page 63. that the gentiles in this sence had not the law in their hearts ; ( viz. ) a sutable disposition to the law , as his words are ? what nature was it by which they did those things contained in it ? how was it unsutable to the law ? or how could that do those things contained in the law without a sutable disposition to it ? surely , a mean understanding may perceive t. d's ignorance and error in this particular as well as in the rest ; for the law of god in their hearts was spiritual , and so was its effects in them ; and that nature by which they obeyed it , was not opposite to it , but in unity with it ; which nature was contrary to that in the jews which led them to break and violate the law of god ; but as for those gentiles that liked not to retain god in their knowledge , rom. 1.26 . and those that said to god , depart from us , we desire not the knowledge of thy wayes , job 21.14 . these instances do not at all prove that those gentiles which obeyed the law of god wanted a surable disposition to it ; for this was in the rebellious state that they said , depart from us , and liked not to retain god in their knowledg ; howbeit , this proves ( against our opposet ) first , that some knowledge of god was afforded even them that liked not to retain it . and secondly , that god was nigh them that said to him , depart from us ; and that also he would have afforded them the knowledge of his wayes ; and also it is evident that they were troubled , condemned and reproved by his witness in their consciences , or else , how should they say depart from us , if he never came nigh them , nor ever touched their consciences ? or why should they say , we desire not the knowledge of thy wayes , if the knowledge thereof was not tendred to them ? and further , if so be that the gentiles ( as confessed ) were those in whom that which might be known of god was manifested and shewed unto them from the creation , to the being of god and his eternal power , which discovery did leave them without excuse ; what was it that brought them to this understanding of the eternal power and godhead from and through the creation ? was it spiritual yea or nay ? surely this clear sight and discovery in them did rise from that which might be known of god , that was manifest in them : and if this had not a sufficiency in it to save , how were they left without excuse ? surely the fault was not to be laid upon god , nor on his light in them , but to and upon themselves for disobeying it , and not liking to retain him in their knowledge . and seeing christ is confessed , page 63. to be set for a light to the gentiles , isa. 49.6 . which , saith t. d. is but a prophesie of the gentiles mercy in the time of christ's actual exhibition in the flesh. however , this mercy is of a large extent , and for ever to be prized , as in the fulness of time it is more manifest then before ; and now especially since it is thus openly declared and manifested , it ought not to be thus opposed and slighted by men of corrupt minds which affirm it is an error to say that christ enlightens ever man that cometh into the world , and yet at length are forced to confess it , as in these words ; viz. that it is supernatural , the light of the gospel , of the messias , &c. and thus they are confounded and broken to pieces , and their wisdom turned backward by this convincing light , this stumbling stone , this rock of offence , which they cannot avoid stumbling at , and falling upon and breaking to pieces , who set themselves against it , and bring forth their vain imaginations to eclipse its glory , as too many of this generation hath done . and now touching the scriptures being a declaration of the word of god , but not the word , nor the only rule of faith and life ; which t. d. sets down as an error , wherein he hath no less then accused the scriptures themselves with being error . for , first , we in calling them a true declaration , we call them what they call themselves , luke 1. as also that they are writings given forth by the holy men of god ; and that which they call the word , we do also , the word was in the beginning with god , john 1. and his name is called the word of god , yet both the doctrinal part , and historical part of the scripture , contained in the books of the old and new testaments we own , and never sleighted nor denied ; yet if we should look upon them as the only rule of faith and life , this would exclude the rule and guidance of the spirit ( for the only rule must be infallible , certain , incorruptible , obvious , &c. ) which leads into all truth , as either not sufficient so to guide , or not to be owned as the rule of faith and obedience to god , &c. and this would be contrary to the testimonies of the holy men of god concerning it , who followed it , and directed others to it , and to walk in this spirit , and therein they knew their several attainments and measures , and herein was the rule of the new creature , who worshipped not in the oldness of the letter , but in the newness of the spirit , rom. 7.6 . 2 cor. 10.13 , 14 , 15. phil. 3.15 , 16. gal. 6.15 , 16. and we know that without the guidance of this spirit of truth men can never come to a right judgment nor understanding of the holy scriptures , or spiritual things . and how then doth t. d. go to prove the scripture to be the word , and the only rule of faith and life , whilst he hath granted , that to bring a testimony of scripture concerning it self , were petitio principii , a begging the question , and were insignificant for their conviction which deny its divine authority . what course then will he take to convince such ? seeing he himself doth but follow his notions , conceivings , and humane understanding , while divine revelation , and immediate inspiration are laid aside and opposed in these dayes by such as he : pag. 65. he saith he will give a taste of our arguments , and leave our tenents to the judgment of the understanding , &c. what understanding and what judgment must be the guide and rule of mens judgements and undertandings , if the light within must not be the rule ? for after he hath asserted the scriptures to be the only rule of faith , presently he hath put himself upon a hanck , and shakes his own foundation , in confessing the scriptures insufficient for the conviction of such who deny its divine authority ; otherwise , it s but a begging the question , to go to prove the scriptures by themselves ; and now what he will erect as a rule instead thereof , for the conviction of such , whilst he hath opposed the light within , and asserted the insufficience of the scriptures ( shewing them not to be the only rule ) is questionable whether he knoweth himself , if he doth , let him tell it to them that desire it . and pag. 66. it is to be observed , one while he tell us of the judgment of the vnderstanding ; another while the matter contained in the scriptures was the rule before it was committed in writing , and that the gospel was preached to adam . and again , when they affirm the scripture to be the only rule ; its intended to them who have the scriptures , and not to them that have them not , pag. 67. and presently after we must understand this point with connexion with the former , the light within : so do but mark what confusion here is : first , 't is his own confession that the matter contained in the scripture was before it was written : secondly , that to them who have not the scriptures something must be the rule ; and what , is it the light within , having no other way as he saith ? now , if the light within and the matter contained in the scriptures be a sufficient rule to them which have them not in the writing , surely , its sufficiency is not diminished by the writing , but rather testified unto ; neither is it the intent of the scriptures to draw people from either the matter , or light within , which opens them , nor to set up scriptures as the only rule instead thereof . but then saith t. d. that very scripture , rom. 10.8 . speaks not of the light within , but of the scriptures . answ. it speaks of the very same word which moses and the prophets spake of which was before the scriptures were written ; in moses's time much of them was unwritten , and yet he directed the people to the word ; and the apostle called it the word of faith which was nigh them in their mouthes , and in their hearts : but saith t. d. it is not the light within , but the scriptures , as if he should say the scriptures of the old and new testament were in their mouthes and hearts ; but this word of which they give testimony , was in the hearts of all the holy men of god , that gave forth the scriptures before they writ them ; and it was a lamp to david's feet , and a light to his path ; and he hid it in his heart , that he might not sin , &c. psal. 119.11 ▪ & verse 115. and the word is for ever setled in heaven , verse 89. this was that which quickned sanctified and saved the righteous in and thorow all generations , and of this the scriptures or writings do testifie ; in which are words of god , but the word was before they were spoke or writ . and t. d.'s accusing the quakers for not owning the authority of the scriptures , is false , for we are in the spirit that gave forth , and openeth , and brings to the right use and end of them , and in the same spirit can and do make use of them , not only to prove our tenents , and to confute our opposers , but also to obey and practice the things contained in them ( which are truly moral and christian ) as the spirit of truth doth direct and enable . t. d. we are not now to expect any new discovery of truth , as to the matter revealed , but only as to the person whom god enlightens gradually to discern the evidence of what is revealed in scripture . answ. first , if no new discovery , then what is in scriptures ; then no need of popish and heathenish authors to prove distinct and separate personal subsistances in god , nor any other such traditional distinctions which obscures the simplicity of scripture truth , and darkens the minds , of people , but people should rather be referred singly to the scripture phrase and language , and to search them in the light of christ within . secondly , if the discerning of the scripture is from god's enlightning them , people ought to be recommended to god , to wait in his light to know his counsel and direction therein , or otherwise they will remain ignorant of the scriptures and revelation of the things declared . again , it s well that t. d. confesseth that there are prophesies and histories of things done before the pen-mens birth , as also personal experiences , &c. so now at length he doth a little assent , to truth , as if he were a little convinced by s. fisher's answer to him , that he doth not now bind up all to the scriptures , but confesseth that prophesies , histories , and personal experiences to be before the pen-mens birth : but herein he hath but manifested his uncertainty and wavering to and again , one while opposing the sufficiency of the light , and placing all upon the scriptures as the only rule , another while upon the matter contained in the scriptures , which was before the scriptures were written , and was written on the heart of the gentiles ; another while the light within he seems to assent unto , as in pag. 67. for them that have not scripture ; another while prophesies and experiences where before the scripture ; and thus at length the spirit or light that gave forth the scriptures must be preferred as the most certain and universal guide and rule ; as indeed it is to all them who follow , obey and believe in it ; and this light the blind , corrupt imaginary teachers ( whose knowledge and profession is but natural and traditional ) cannot corrupt , as they have done the scriptures by their false glosses meanings and private interpretations contrary to the intent and end of the spirit of god which gave them forth , and which leads into all truth and righteousness : for a further answer to t. d. touching this matter , i do refer the reader to s. fisher's book , titled rusticus ad accademicos . and as for his accusing quakers with error touching baptism and the lords supper , ( as to their ceasing ) and setting up the appearance of christ within , &c. answ. the one baptism , ephes. 4.5 . into the one body , 1 cor. 12.13 . and the eating , drinking and supping with christ at the table of the lord in his house and kingdom we own and experience ; but what baptism it is he intends , whether sprinkling infants , or john's baptism , he hath not discovered ; neither indeed doth it concern him now to make such a frivolous pudder against the quakers upon this account ; for indeed , we do not look upon him either as a true minister , nor as having a call either from god or man , as one impowered to impose things he calls ordinances ; its probable , when he was parish priest at sandwich in kent , in cromwel's time , he could shew a greater force for his impositions then now he can in houses and corners , where he and his brethren can creep , and not only so , but be ready to obscure and hide themselves , if but a little storm and trial come : he stiles himself sometime minister of the gospel at sandwich ; ‖ but is not rather that report of him true , that there he was given to gaming , bowls , and nine-pins , & c ? but as to the appearance and enjoyment of christ within , we do confess him to be the substance , and the living bread , and in him we are kept not only in a living remembrance , but also in a real possession of the power and vertue of his life , having known a conformity to his death , which is more then a remembrance of it ; and we know him to be the enduring divine substance , which ends all types , shaddows and figures , and his coming , and appearance in the flesh , wherein he went through the types and shaddows ; as circumcision , john's baptism , observing the passover at his supper , and his sufferings , did make way for his coming in the spirit , as he consecrated a new and living way through the vail , that is to say his flesh : now the coming of christ , until which , his dispiples were to shew forth his death in the observation of the figure ; this coming they did not put afar off , as our opposers yet do , how long they know not , it being already above sixteen hundred years since ; and yet this his coming is still put off : whereas the disciples , after they were with christ at his last supper , were witnesses of his coming after his resurrection , and also of his spiritual coming and revelation in their hearts , and now to suppose that what the disciples did to shew his death , was till a third coming , not yet manifest , is to overlook the two former as no comings , as also to render christs own words and promises ineffectual , who said , verily i say unto you , there be some standing here which shall not taste of death till they see the son of man coming in his kingdom , matth. 16.28 . mark 9. luke 9.27 . and as to 1 cor. 11.23 , 24 , 25. wherein the apostle repeats what christ did the same night he was betrayed , in giving the bread and cup to shew his death till he came , &c. however t. d. construes this , it doth not prove the figurative or outward part or sign to be imposed as of absolute necessity upon all . believers , till some other coming of christ , not yet come ; for his coming in the spirit t. d. owns not to be the end thereof ; but where then is the mystery and inward and spiritual grace signified by the outward sign ? ( so much talked of in your catechisms ) but its evident t. d. is ignorant of the mystery of the body and blood of christ , and cup of the new testament in his blood , which the outward bread and cup was but the sign and figure of ; we oppose the popish opinion of transubstantiation . and however , as to the corinthians at that time , among them there was strife and division , contention and disorder , one being hungry , another drunk , another asleep ; one being of paul , another of apollo , another of cephas , which the apostle reproved therein , as being carnal , walking as men , so that he could not speak unto them as unto spiritual , but as unto carnal , 1 cor. 3.11 , 16 , 17 , 18 , 20 , 21 , 30. now suposing that wherein the apostle might or did condescend to their low capacity , as not grown to that spirituallity , so as to see through the outward shaddows , this their example was not to be a president , not could it in reason or truth be enjoyned to all other that succeeded , who were come truly to know the glory of christ's appearance in spirit , and spiritually to enjoy the communion of the body and blood of christ , where none of these disorders aforesaid have any place . now paul in his second epistle to the corinthians , chap. 13.15 . bids them , examine and prove themselves , saying , know ye not your own selves , how that jesus christ is in you except you are reprobates ; so here was the bread he then referred them to , which indeed was always the intent and end of his labour and travel , to bring those that were weak to a living and spiritual sence even of this spiritual bread ; however , because of their weakness , and low capacity he might condescend unto them , as in some things he did . and whereas t. d. pleading for his ordinances , as before ; saith , pag. 72. they do not cease as to our need of them , because it is not to be supposed , consistant with christ's wisdom to continue an obligation upon us to the use of a means , when the end is obtained ; viz , the appearance of christ within , that is a full appearance or state of perfection ( saith he ) but we having proved that there is no such state attainable in this life ; then if those ordinances oblige till we be arrived at perfection , they oblige , and so are of use during term of life . answ. where observe , first , however , he hath granted that they are not obliging where the end is attained , or not continued by christ as an obligation where this his appearance is witnessed which brings to a state of perfection . secondly , t. d. having not proved that such a state is not attainable on this side the grave , but the contrary being proved before against him and all his brethrens sinfull pleas , doctrines and arguments for sin and imperfection in this life ; therefore this spiritual appearance of christ brings man beyond all mens traditions and outward ordinances , ( so called ) and indeed who do know a beginning in the spirit ought to wait for this spiritual appearance and coming of christ according to the spirit 's direction which is most perfect , and not to turn back again into the types , shaddows and figures , nor into the weak and beggerly elements of the world , nor yet subject themselves to mens traditions , carnal commandments , imposed doctrines and preceps , but to wait upon god in spirit , to serve and worship him in the newness of the spirit , that thereby they may know the spiritual washing , the baptism into christ's death , and be baptized by the one spirit into one body , and so come into the house of god , and to feed at his table , and partake of the living bread which comes down from heaven , and to drink of the fruit of the vine with christ in his fathers kingdom , which kingdom he promised to his disciples should come with power even in their age , or before some of them that stood by should taste of death , mark 9.1 . luke 9.27 . and as for t. d's saying , the apostle calls the doctrine of baptism a foundation ; ( these are not the apostles words , neither did he teach sprinkling ) infants ) for , saith he , but leaving the principles ( or beginning of the doctrine of christ , let us go on unto perfection , not laying again the foundation of repentance from dead works , and of faith towards gods , and the doctrine of baptisms , &c. now if perfection which was the end of those baptisms was the thing they were to go on unto , as he exhorted ; surely , then it was attainable ; for the apostles exhortation was in the faith , and did not oppose perfection , as t. d. erroniously hath done , but directed and led them forward out off and beyond the shaddows and figures unto the substance , and preached to present men perfect in christ. and whereas t. d. hath charged us yet further with a great error , which is , that there is no resurrection from the dead ; and to prove us guilty hereof , he mentioneth a letter of one r. turner , ( which letter i have not seen , nor do i know the man ) as also g. w. in his late answer to william burnet ; and g. f. junior in his books bound up together . answ. how apparently t. d. hath belyed , slandered , and abused us , in accusing so positively that we hold there is no resurrection from the dead , is evident in many printed books of ours ; and he hath neither mentioned my words , nor g. f's ; i say his slander and false accusation herein against me in particular may be plainly detected out of that very book of my own , wherein pag. 67. i have expressed these very words ; but the resurrection according to the scriptures of truth , and testimonies of christ and the apostles we do believe and own , as recorded in john 5.21 , 24 , 25 , 28 , 29. and chap. 11.25 . matth. 22.30 , 31 , 32. 1 cor. 15.34 , 35 , 36 , 37 , 38. and so on 2 cor. 5.1 . many other places might be cited . these very words and scriptures are thus set down in my answer to william burnet , after which are some passages of a dispute i had upon the same subject with that busie ( yet sorry ) contender matthew caffin the baptist ; whose impertinencies and ignorance at the dispute was fully manifested , as others of his brethrens have been when they have appeared in the same unprofitable work against us . and as concerning what g. f. the younger saith ( in his books collected ) clears him also from t. danson's impudent slander of holding there is no resurrection from the dead ; for g. f. affirmeth the contrary in pag. 209 , 210. in these very words , touching the resurrection , it s a mystery which the carnal mind can never comprehend , but they that come to witness a part in christ jesus the light of life , they in his light may come to perceive the mystestery of the resurrection ; but if truth can be received and understood , then it will appear that i do not deny the resurrection ; for i do verily believe that the hour is coming , in which all that are in the graves shall bear the voice of the son of god , and shall come forth ; they that have done good unto the resurrection of life , and they that have done evil unto the resurrection of condemnation ; but to fools that say that this body of natural flesh and bones shall be raised ; i say , that body which is sown is not that body that shall be , but god giveth a body as it pleaseth him , yet to every seed it s own body , thus far g. f. junior ; by all which t. d. his slander is detected ; and his false spirit discovered , as not fit to meddle with the mysteries of god , which are out of his sight and reach . god will sweep away the refuge of lyes and lyars . some observations upon john owen's book , [ entituled , a declaration , &c. ] including a brief answer and reply to the same . as we the people of god , called quakers , are but little concerned in john owen's declaration , we need concern our selves the less ; and let them that are chiefly concerned in his accusations make him answer . but in that he hath in some few places hinted , and falsly insinuated against us as being one with the socinians , ( as he calls them ) or seduced into socinianism : lest any should give credit to these and such like insinuations , and thereby be prejudiced against us , or the truth professed by us , meerly upon john owen's overly reports , i judge it meet a little to appear in truth 's vindication , and our clearness in answer to some particulars in his book . as first , where in his preface pag. 6. he saith , there is now a visible accession made by that sort of people whom men will call quakers , from their department from the first erection of their way long since desertted by them . answ. we have not made any accession contrary to the truth first received by us ; nor have we deserted its way , which so long since the lord god by his power gathered us into out of the corrupt wayes , inventions , traditions , and false worships of the world , to worship him in the spirit and in the truth , wherein we have been gathered to be a peculiar people to god , being delivered from the many sects , wayes , and professions set up since the dayes of the apostles . as to socinianism , as he calls it , we are neither discipled in it , nor baptized into socinus his name , neither do we own him for our author or patern in those things which we believe and testifie ; nor yet do we own several principles which john owen relates , as being from socinus , and principally that of christ's being ( god , but ) not the most high god , pag. 54 , 55. it was never our principle ; for though we do confess to his condescention , humility and suffering in the dayes of his flesh , wherein he appeared in the form of a servant , being made in fashion as a man ; but his being in the form of god , in the divine nature of god , wherein he was equal with god , and being glorified with the same glory he had with the father before the world began , and his being god over all blessed for ever ; these things we professed and believed in the beginning , and do the same still , it never being in our hearts , in the least , to oppose or desert them ; therefore , as to the conjunction j. o. ●ell of betwixt both these sorts of men in opposition to the holy trinity , with the person and grace of christ. herein he hath charged a double falshood upon us ; first , such a conjunction and opposition either to the person or grace of christ which we absolutely deny ; neither is our opposing of mens corrupt meanings of scripture and invented names and terms put upon the deity any opposition either against god , christ , or spirit , nor yet against the grace or love of either . j. o. pag. 6. however they may seem in sundry things as yet to look divers wayes , yet like sampson 's foxes , they are knit together by the tayl in these firebrand opinions , and joyntly endeavour to consume the standing corn of the church of god , and their joynt management of their business of late , &c. answ. i suppose he intends quakers and socinians , wherein both his accusation and comparison are false and scornfull , for there 's no such conjunction , nor joynt endeavours between them ; neither ever was it the quakers intent or principle , in the least , to endeavour to consume the standing corn of god's church , ( as we injuriously are accused ) but such vain and false imaginations , corruptions and perverting scripture , as j. o. and his brethren are guilty of , which have no growth nor reception in the church of god ; for his church is in him , and led by his spirit into all truth , which no lye nor deceit have any part in . besides , as for sampson's foxes , they were not set to destroy the corn of the church or israel , but of the philistines ; neither can we believe that the presbyterians and independants are the true church , till we see better fruit appear among them then is yet : for look into their assemblies , and see what pride and vanity they are gotten into in their apparel ; behold also , how gaudy in their habits their women are ; and what an example of pride and pomp they shew to the profane , to the shame of their profession ; certainly god hath yet viols of wrath unemptied ▪ to pour down upon that proud and persecuting spirit , which hath so much shewed it self in many of them . but what he means by those words holy trinity , he further explains in pag. 26 , 27. in these words , viz. now the sum of the revelation in these terms , is , that god is one , that this one god is father , son , and holy ghost ; that the father is the father of the son , and the son the son of the father ; and the holy ghost the spirt of the father and and the son : now had this doctor owen and his brethren but kept to these , and such like expressions , and have left out their unscriptural scholastick terms and distinctions about trinity , distinct subsistances and personalities , we should not need to have had such controversies with any of them about them , but have taken their confession that god is one , and that father son and holy ghost are god ; and that the father is father of the son , and the son the son of the father , &c. according to this great doctors relation , who pretends very much to scripture , and makes many large repetitions of scripture to prove his matter , counting them the revelation ; but then being again not willing to keep to the terms , expressions and phrases of scripture , but writes his own conceivings , sences and meanings , as men of his coat and fraternity use to do ; as in pag. 31. he pleads for making use of other words expressions and phrases , that neither are litterally nor formally contained in scripture , and so makes use of his conceptions and apprehensions of what is contained therein , see pag. 30 , 31. but then again another while he saith , let us nakedly attend to what the scripture asserts , as in pag. 42. and in pag. 110. he tells us of manifesting what was revealed expresly in scripture concerning god the father , son , and holy ghost ; so that many times he would make people believe , as if he would nakedly and , exactly keep to the scriptures ; but then at other times his notions , conceptions , meanings , and odd invented terms must be put upon them , and men must either confess to those , or else be liable to his and his brethrens censures of being socinians , hereticks , blasphemers , and what not ? and though he hath appeared a little smother then his brother tho. vincent hath done in his railing pamphlet , yet he hath wronged us by his false insinuations against us , as if we denied the diuinity of christ , and deserted our former principles ; also he hath represented us as being in conjunction with those whom he accuseth of opposing or denying the oneness of the deity , and the grace of christ , or the father , son , and holy ghost to be god , which we are not at all concerned in , nor guilty of ; and our books and writings now , and from the very beginning evince the contrary . but then in pag. 129. he confesseth , that the objections these men principally insist upon , are meerly against the explanations we use of this doctrine , and not against the primitive revelation of it , which is the principal object of our faith &c. now if by these men he intends us , called quakers , as is apparent he doth by his present discouse , he hath then very much cleared us from other of his and his brethrens accusations , and thereby hath also plainly contradicted both himself and them ; for here our objections are meerly against their explanations , and not against the primitive revelation or principal object of faith ; so whilst the revelation which is according to the scriptures , and the principal object of faith is not objected against , but owned and professed by us according to the scripture , it is very unjust and injurious either in him or his brethren to insinuate against us , as if we denied either the divinity of christ or the holy spirit ; though as to their distinctions about personalities , subsistances , modallities , and the like invented terms and names which they put upon the deity we must needs except against as not scriptural , nor proceeding from any naked attention to what the scripture asserts , ( which j. o. doth but pretend to ) but from mens conceptions and traditions which are upheld by the wisdom which this world teacheth , and not that which the holy ghost teacheth . and then in pag. 89. he goes to accuse and vilifie us in these words ; viz. our quakers for a long time hovered up and down like a swarm of flyes , with a confused noise and huming , ( what falshood and scorn is here for such a doctor to express ) begin now to settle in the opinions lately by them declared for ; ( this is a false insinuation again ) what their thoughts will fall to be concerning the holy ghost when they shall be contented to speak intelligeably and according to the usage of other men , or the pattern of scripture , the great rule of speaking or treating about spiritual things , i know not , and i am uncertain whether they do themselves or no. thus far j. owen . to which i say , in the first of these expressions he hath scornfully and falsly accused us , as also with beginning now to settle in opinions , for we are neither so beginning , nor so to begin , but are setled in the truth out of and above mens invented opinions , about which are so many divisions and sects among them ; but if by opinion he intends socinianism , ( as he calls and represents it ) his own testimony shall testifie against him as a false accuser of us herein , as in pag. 129. where he confesseth our objections to be meerly against the explanation they use , and not against the primitive revelation of it ; so then we are not guilty of such opinions , as either deny the divinity of christ , or that tends to lessen him in any respect or offices relating to man's salvation ; for our desire is , and our endeavour hath been the exaltation of his name , power and glory over all ; neither have we been hovering , nor in confusion , as falsly he hath represented us ; and if he knows not what our thoughts will fall into concerning the holy ghost , but is uncertain whether we do our selves or no , he should therefore have been silent of accusing or reviling us , as he hath done , because it appears it is in his ignorance and uncertainty that he hath thus vilified us , and insinuated against us ; he should have received a better information and knowledge of us before he had thus reviled us ; and not to have gone and bespattered and vilified a whole body of people , to render them odious from his own uncertain thoughts of them ; for he would not be so dealt by himself : and the reader may take notice that a great part of his book , ( wherein he goes about to prove the divinity or deity of christ and the holy ghost ) in which he appears as one opposing some great enemies , ( among whom we are numbred ) we are unconcerned therein , having never denied christ's divinity ; and if his own testimony may be of any value , we are cleared by it ( as before ) in pag. 129. alas ! poor man , j. 0. has missed his mark in shooting thus uncertainly , and at random against the quakers , and where he adds touching the holy ghost , whether he may be the light within them , or an infallible afflatus , is uncertain . though it be uncertain to j. o. it is certain to us that have the testimony and evidence of the holy spirit in us , which gives us both life , light and power , and we know him to be infallible , how deridingly soever he speaks of it , as also according to the precious promises of god which hereby we know in a large measure the fulfilling of ; we experience christ to be in us , and in that the father word and spirit are confessed to be one power , wisdom and love , and to be of one divine substance , nature and essence ; this we neither do nor ever did deny : and god is in his people , and dwels in them , and walks in them , and the spirit is sent into our hearts ; so they are not divided , distinct and separate persons , &c. as may be read in john 17.21 , to the end , where christ said , that they may all be one , as thou father art in me , and i in thee ; that they also may be one in us , that the world may believe that thou hast sent me ; and the glory which thou gavest me i have given them , that they may be one , even as we are one ; i in them , thou in me , that they may be made perfect in one , &c. and god said , let us make man in our own image after our likeness , gen. 1 , 26. now , if by us , here is intended father , son and holy ghost ( which is called trinity ) then it follows that he was made in the likeness of all three , and yet we do not read that god did consist in three distinct persons , nor that man was made in the image of three persons , nor yet that three distinct and separate persons dwelt in him , though god did promise after the fall to dwell in his people : and he and his son and spirit we do really own , confess to , and have a living sence and experience of to our souls comfort and everlasting peace ; so when we cannot well resent , nor accept of mens invented terms put upon the father , son and holy ghost , it is unreasonable and injurious to accuse us with opposing any of them , or denying their divinity , and the unity of the deity . and where john owen in pag. 91 , 92. to prove the holy ghost a person , and an existing substance , which he calls also a distinct and divine person , he quotes many scriptures , as gen. 1.2 . the spirit of god moved upon the face of the waters ; psalm 33.6 . by the word of the lord the heavens were made , and all the host of them by the spirit of his mouth ; these , with many he urgeth for proof of the personallity of the holy ghost . so according to his principle and terms which he puts upon the holy ghost ( as a distinct person , &c. ) and according to j. o's meaning we must read the scripture thus , the [ person ] of god moved upon the face of the waters : by the [ person ] of the lord were the heavens made , and all the host of them by the [ person ] of his mouth : and so likewise upon job 26.13 . by his [ person ] he hath garnished the heavens , and in like manner upon the rest of the scriptures he bringeth in this case : now let the reader judge whether such a meaning & alteration put upon the scriptures doth either look clear , or sound well ; and whether it be not a corrupting scripture , and addition , contrary to the plain innocent language thereof ; and if such corruption and alteration upon scripture may be admitted of , how are they the only rule , or great rule of speaking and treating about spiritual things ? j. owen and his brethen had better refer people to the scriptures , and leave them to a naked attention to what scripture asserts , rather then thus to pervert them , or puzle and darken peoples minds with their humane inventions , and scholastick terms imposed in the time of apostacy and popery . and concerning the son of god , and some accounting him the light within men ; this j. o. numbers among the monstrous imaginations , pag. 87. wherein he hath not only struck at us who testifie to christ , as the light of the world , that lighteth every man , and as being in the true believers both their light , life and salvation ; but also j. o. hath herein opposed both the former saints and scriptures of truth , who testified unto christ the light as we do ; as also he owned himself , to be come a light into the world , and to be in his followers , he that is with you shall be in you ; i in them and they in me , &c. pag. 103. j.o. queries how can the power of god , or a quality be said to be sent , to be given , to be bestowed on men ? answ. yes , very well it may be so said , christ gave them power to become the sons of god , who believed on his name ; and was not this god's power ? had christ any thing but what was gods ? and the saints knew the power of god to work mightily in them ▪ so that this doctor hath shewed himself very ignorant of the power of god , and its work , which doth beget and restore man into the image , righteousness and true holiness of god , and this is given and bestowed on such as believe in the light within , the light of the divine power of god , which giveth unto us all things appertaining to life and godliness . and now touching their distinctions of persons or personal subsistances in god , j. o. saith pag. 114. the distinct apprehension of them , and their accurate expression is not necessary unto faith , as it is our guide , &c. nor are those brief explanations before mentioned so proposed as to be placed immediately in the same rank or order with the original revelations . answ. if they be not necessary unto faith , nor yet to be placed in the order with revelations , ( meaning scripture ) why then are these men so strict in going about to impose their terms , expressions and explications which they have not in the scripture upon peoples faith and conscience , as if it were a matter of damnation not to receive a faith concerning god under their traditional notions and terms : however we believe what the scriptures saith both of god , christ and holy spirit , who are one ; laying aside all these mens invented confused amusing sophistry , cavils , and their darkning terms ( as distinct and separate personallities , substances , subsistances , modallities , &c. of which they themselves are guilty , though j. o. accuseth others therewith pag. 116. and whilst these pretended accurate expressions are not necessary unto faith , why doth j. o. press them as proper expressions of what is revealed to encrease our light ? pag. 115. what apparent contradiction is this ; not necessary unto faith , as our guide , and yet proper to encrease our light , as if the encrease of light had not a necessary relation unto both faith as guide and principle , both in and unto religious worship ; but to be sure that instead of encreasing light , their dark invented scholastick heathenish and popish terms have encreased much darkness in the minds of people , and kept many in great ignorance both of god and the mystery of godliness . and whereas j. o. gives order or instruction , that they that deny or oppose their explications , are to be required positively to deny or disapprove the oneness of the deity , or to prove that the father , or son , or holy ghost are not god , before they be allowed to speak one word against the manner of the explication , pag. 115. answ. a very unreasonable imposition and requiring , to require any to deny the oneness of the deity , or to prove the father son or holy ghost not to be god , because they may except against such invented explications as j. o. and his brethren have brought out of their heathenish store-houses , and chambers of imaginary ; and hath not he herein imposed upon the objecters ? and begged the question , taking it as granted that their explications are as true as the oneness of the deity , or as true as that the father son and holy ghost are god ; as if he had told us it is all one , as true that they are distinct severed persons , as it is that they are god ; which it is not : we have not ground to believe their explications herein to be equal ; for the unity of the godhead or divinity of christ ( or his spirit ) we never denied nor scrupled ; therefore for j. o. to require any that except against their terms and inventions positively , to deny the unity of the deity , is both sad doctrine and unreasonableness , as also shews an imperious lording spirit ; though its probable among the independants and professors he can make a shew of more humility then he did formerly ; for he now wants cromwel to promote him . however , he and others of his fraternity might by this time have in reallity learned more lowliness and humility , then yet appears in them towards such as cannot be screwed up to their way and method of expressing the invisible things of god , which are heavenly , divine and spiritual , as his being and properties are absolutely above the comprehension of j. o's reason , as is confest pag. 128. we cannot by searching find out god , we cannot find out the almighty to perfection : and yet vain man would be wise and imploy his natural reason and fallen wisdom , both to find , and set out god , to evince him and his things unto the natural reason of others which still falls short both of any true knowledg and spiritual understanding ; for vain by nature is every man , and ignorant of god. it is the spiritually minded who are begotten to god , who are spiritually and immediately taught by his spirit , that have a true and spiritual understanding of divine matters and mysteries . pag. 118. j. o. every person hath distinctly its own substance , [ but then in contradiction he adds ] for the one substance of the deity is the substance of each person ; but each person hath not its own distinct substance reply , a strange riddle and invention , that each person hath distinctly its own substance , and yet not its own distinct substance ; what scripture hath he for this critick and nice distinction ? how is a person then an individual substance of a rational nature , that is not upheld by another , if it hath not its own distinct substance , whilst yet it hath distinctly its own substance ? but the divine substance of the deity of the father , the word and spirit is but one , as often hath been granted ; so then the holy ghost , though confessed to be a substance , pag. 101. yet ; i say , not a personal substance distinct from the father and the son , as there is ignorantly asserted . but then j. o. to tell us pag. 118. that all divine properties , such as to be infinite is , belong not to the persons , on the account of their personallity , but of their nature , &c. observ. then it appears they are not three infinite persons , but one infinite god ; and yet those persons are the father , the son and the holy ghost ; were it not both blasphemy and contradiction to say they are finite ; and what better have our opposers said ? but at other times they are eternal ; god eternal , the eternal son and eternal spirit ; and thus they wheel about , and say and unsay . answ. it were better for them nakedly to apply themselves to the plain language of scripture , and keep to it , to lay aside and avoid confusion , and absurdities about distinct finite personallities , which the scripture does not put upon the infinite god , in whom there is neither finiteness nor variableness . i am god , i change not , saith he ; the lord is one , and his name one ; from everlasting to everlasting he is god unchangable . and the father son and holy ghost being one divine infinite substance , are one infinite god. away with your vain babling , and invented erroneous distinctions of finite persons in him who is infinite ; you are not worthy therein to talk of god , nor to take his holy , precious and pure name in your mouthes , who are in your sins and pollutions , corrupting your selves in your carnal conceptions and imaginations about those things that you know not ; who are gone a whoring after humane inventions , invented words , names , terms and distinctions , such as neither the holy ghost , nor the scriptures ever taught you . pag. 117. and as for them that will keep to their cavils and sophisms about terms and expressions ; i know not who j. o. may intend hereby ; but if he intend us , called quakers , because we do not own , but oppose his and their dark unscriptural terms and expressions , which darken both counsel and knowledge , we do reject his accusation and charge herein , for cavils and sophisms are rather his and his brethrens , who have been trained up in sophistry and school-craft , in order to be furnished to a trade of preaching , to make a trade of the scriptures , corrupting them by their dark meanings , and school-terms , and philosophick distinctions , by which poor people have been kept even learning , that they might be always paying them . pag. 117. but then j. o. addeth against such as he supposeth will keep to their cavils and sophisms , that all further debate or conference with them , may justly , and ought both conscientiously and rationally to be refused and rejected . reply , if herein he may intend us , as it s probably he may , as well as others among whom he has numbred us ( though unrighteously ) as his debating or conference is of little value or esteem with us , whilst it proceeds neither from a sence of god's divine power , nor from any living experience of god , or his work within , but from humane inventions and traditions : so j. o. and his brethrens work in these matters , whether they go on in it , or stop from further debate , it will be of very little weight to us , since we see to the far end of their subtilty , and beyond their spirits and confusion ; however , j. o. laying it as their duty not to debate any further with such as he censures , ( as before ) he hath brought himself , and those that own him under a law and limitation , that if they further contend with us , they must either not accuse us with cavils and sophisms , or else not debate nor contend any further with us ; for if they do so accuse and censure us , and yet further debate or contend with us , they transgress their own law , so strictly here urged by j.o. and by the same reason , when he and they are found guilty of cavils and sophisms , may not others as much slight him and them therein ? but however he or they judge or censure us , i hope we shall not be backward nor negligent to vindicate the truth , and clear our innocency from reproaches and scandals of men of perverse and envious spirits , when we have occasion given us thereby . j. o. these sacred mysteries of god and the gospel , are not lightly to be made the subject of mens contest and disputations . observ. it is very true , that sacred mysteries of god and gospel are not lightly , nor yet slightly to be made subjects of contests , nor yet ought they to be medled with by light airy minds , nor by perverse and prejudiced spirits , which are apt to bring forth perverse disputes , as it is too common to men of corrupt minds , who are destitute of the truth : but why then do presbyterian teachers give such occasion by their light and vain contests , confusions and contradictions to stir up the minds of people into such disputations about things which both they themselves are yet to seek in , and by which they do the more darken the enquirers ? j.o. should seriously review and examine his bro. vincent and t. danson their contests in their late pamphlets , and see how lightly and sorrily they have contended , and how they have contradicted themselves ; and whether such as they be fit champions in the management of their cause ? it concerns them to pause upon their work , and examine it , and compare their books together , for they have very palpably contradicted one another in divers passages of principle concernment ; and if several of them write pamphlets again against the quakers , they had need to compare them very diligently , for otherwise , in all probability , they will contradict one another ; as they have done , as is the nature of babel's builders so to do . pag. 150. j. o. for the term of satisfaction , the right understanding of the word it self defends on some notions of law , that as yet we need not take into consideration . answ. it appears j. o. and his brethren's understanding of their doctrine herein depends on notions of law not yet taken into consideration , and not on any living experience of the gospel of gods divine power wherein the righteousness of faith is revealed , and the living and blessed effect of christ's suffering and death ; and here they bring us their notions instead of gospel , so that what they tell us in this matter it is not from a saving knowledge or sence of the work of god in themselves , but notions received by tradition from one another , though they intermix many scriptures among their notions , and therefore would have all go for gospel that they divulge ; but who knows the power of god within , and the fellowship of christ's sufferings will own the scriptures of truth as we do , and not relie upon their uncertain notions , about which so much of their confusion and contradiction amongst themselves doth appear , that little of their work can certainly be laid hold on , as with any confidence of their stability ; howbeit , j. o. has in several things consented to the truth in words which we do own , though we do not believe that he or his brethren do experience the life and power of what they profess , as where j. o. confesseth , that god out of his infinite goodness , grace and love to mankind sent his only son to save and deliver them ; viz. from their sins , and that this love was the same in the father and son ; and that christ gave himself a ransom for all , to be testified in due time , 1 tim. 2.6 . and gave himself for us , that he might redeem us from all iniquity , titus 2.14 . and to finish transgression , and to make an end of sin ; to make reconciliation , to bring in everlasting righteousness , dan. 9.24 . and that god had provided himself a lamb for a sacrifice ; and god doth not pardons sins freely , without requiring faith , repentance and obedience in them that are pardoned ; and it is certain that the prescribing of faith and repentance in and unto sinners antecedently to their participation of it , &c. we are to be discharged upon gods terms , and under a new obligation unto his love , &c. thus far j.o. observ. in all which observe that j. o. has confessed unto the truth , much more then some of his brethren . for first , to the infinite goodness of god , and his love the same in father and son , which declares the freeness of both towards man kind , and their union therein for mans deliverance from sin , death and the curse . secondly , that god sending his son , was to save and deliver from sin , to redeem us from all iniquity : it s well if j. o. truly believes what he sayes herein ; for his brethren t. v. and t. d. have pleaded the contrary in their contending for sin and imperfection in all believers term of life . thirdly , christ giving himself a ransom for all , to be testified of in due time ; instead of for all , presbyterians and independants were wont to say , it was but for a few that he died , only for a certain select number , wherein they have denied the universal love and grace of god in christ to mankind . ‖ fourthly , his coming to finish transgression , to make an end of sins , and to bring in everlasting righteousness , is both beyond and contradicts their sinfull doctrine for sin and imperfection , and their notion of imputation of christ's righteousness to sinfull persons , whilst they are not at all really partakers of christ's righteousness , holiness or purity in them , no more then christ was guilty of sin , when he knew no sin , according to t. d's instance and erroneous argument , for a proportion in that case . fifthly , and seeing that without faith , repentance and obedience on the creature 's part , god doth not pardon sins freely , it appears it is not peoples bare application and belief of what christ hath done and suffered for them that will free and acquit them , without the knowledge and sence of his power which works living faith and repentance , and makes willing to obey the pure law of god in the heart , and the new covenant in the inward parts ; for as j. o. confesseth , it would altogether unbecome the holy god to pardon sinners that continue so to live and die in their sins , pag. 179. this is a truth which he and his brethren had need to look to , that they be not found guilty both in principle and in practice , as namely both contending and preaching up a continuance in sin and imperfection all their dayes , as t. d. and t. v. hath done ; and as it s said by many , some of the presbyterian teachers do more of late revile the quakers for holding perfection and freedom from sin attainable in this life , and to perswade people against the belief of such a state more then they have done heretofore ; wherein they work , as if they would hasten people to hell and destruction , and do but strengthen the hands of the evil-doers , that they may not forsake their sins , by promising them life , as the false prophets did , and promising them pardon and peace on the account of all being fully paid and satisfied for them , they living and dying in sin , or telling them that perfection is not attainable till after death , as namely , till the resurrection , as t. d. and others of them have affirmed ; but they had little need to preach up such doctrine , for their hearers and followers are prone and apt enough to run on in sin and transgression without their leaders tutering them in it ; they had not need to drive them on to hell and destruction ; the devil can lead them fast enough thither , who continue sinners , to live and die in their sins , wherein it does not become the holy god to pardon them , as is confessed . and now touching your explication , declaration and confession concerning the terms and conditions whereon sinners may be interested in the satisfaction made by christ ; j. o. saith pag. 167. it may also be farther evinced that there is nothing asserted in them but what is excellently suited unto the common notions which mankind hath of god and his righteousness , and that in their practice they answer the light of nature and common reason exemplified in sundry instances among the nations of the world. answ. first it is to be observed that a great stress is laid upon these explications , declarations or confessions of yours , as relating to the terms and interest you claim in christ's satisfaction unto the determination of god's will and confirmation of divine testimonies according to j. o's words , wherein no less then salvation appears to be concerned ; for without an interest in christ and his righteousness men cannot be saved . secondly , your assertions herein being suited unto the common notions of mankind , and as answering the light of nature and common reason ( as it is called , and as j. o's words are ) whether herein hath he not rendred this light and common reason , together with the common notions mankind hath of god , to be of a saving property , since it so suits those things wherein salvation is so deeply concerned , according to j. o. but then if he does not reckon mens common notions , light or reason which is natural to be saving ( as indeed we do not believe that any thing natural , as of man in the fall can save ) then may we not reasonablely look upon j.o. to have asserted and declared those things wherein salvation is not concerned , or which we are not to look upon as answering that light which is spiritual and saving , but only common notions and natural reason , whilst he and his brethren keep not to plain scripture language , and but run into notions , terms distinctions , which they have by tradition from men & mens inventions , more suiting common and corrupt reason then divine light. but and if the light in men be divine which manifests divine revelations and testimonies relating to salvation , ( such as j. o. would have us believe his matter to be grounded on ) then it follows , that such a light is common or universal in mankind , and not only given to a few , nor natural , as it hath been often rendred by such as j. o. ‖ and what doth this spiritual or divine light teach concerning god and his righteousness , but that he is to be feared , obeyed and honoured , and that all sin and iniquity should be forsaken , and god's righteousness , power and image ( which is christ jesus ) lived in , obeyed and followed by man ; for herein is god well pleased and satisfied in beholding his own image and birth renewed and brought forth , which admits not of sin nor imperfection , much less of either pleading , contending , disputing or preaching for its continuance in all term of life ; and this light of christ within ( however any miscall it ) is that which gives the knowledge of god's love in christ , and of the vertue and efficacy of his suffering , and so of his blood , and to eat of his flesh which is given for the life of the world , wherein we partake of him , as the one offering , at the altar of god in his sanctuary , which the carnal professors , both among jews and pretended christians , were and are ignorant of , and in this light are we come to know and receive christ , and reconciliation through his death , and also the glory of god through him in whom we have received the attonement , peace and union with the father in the son , which all you that either slight , oppose or deny this light within , and say its but natural , are ignorant of , being but in your dark notions , natural apprehensions and conceivings , which you intermix with scripture , so that the dignity , glory , power and vertue that is , and ever was in christ , you do but talk of , without the real sence , discerning or enjoyment thereof ; but every one that truely waits upon the living god in his light and life within , whereby their minds and spirits being subjected unto his will , and their hearts truly broken before him , such know the ransom and attonement which the righteous and redeemed of the lord knew and witnessed in all ages , and have that to offer unto god , and such sacrifices to present before him , wherein he behold of his own glory and beauty , and savours of his own vertue , which is truly acceptable and well pleasing unto him , who delighteth in his own image , seed and royal off-spring , which none truly know but who come into the light to receive christ the promised seed , which bruiseth the serpents head ; and to eat his flesh , and drink his blood , without which you have no life in you , for all your talk and notions . pag. 185. j. o. the sacrifice denotes his humane nature ; whence god is said to purchase his church with his own blood , acts 20.28 . for he offered himself through the eternal spirit , there was the matter of the sacrifice , which was the humane nature of christ , soul and body ; his soul was made an offering for sin , isa. 53.10 . his death had the nature of a sacrifice , &c. answ. these passages are but darkly and confusedly expressed , as also we do not read in scripture , that the blood of god by which he purchased his church , is ever called the blood of the humane nature , nor that the soul of christ was the humane nature , or was put to death with the body ( for the wicked could not kill the soul ) though his soul was made an offering for sin , and he poured it out to death , ( he bore the sin of many , and made intercession for transgressors ) but what death ( and in what manner ) was it is a mystery truly to know ; for his soul in his own being was immortal , and the nature of god is divine , and therefore that the blood of god should be of humane ( or earthly ) nature appears inconsistent ; and where doth the scripture call the blood of god humane , or humane nature ? neither do we read that the blood which beareth record in the earth , and agrees in one with the spirit ( and which purgeth the conscience , washeth and cleanseth the believer in the light from all sin ) was ever called by the apostles the blood of the humane nature ; nor do we read that the saints did eat and drink flesh and blood that was of a humane nature to receive divine life in them thereby ; for the water of life , and blood of christ which are said to wash , sanctifie and justifie , which agree in one with the spirit , in those works and effects , we never read that they are called in scripture by the name of humane nature ; for the spirit that quickens is divine ; and it is the spirit that gives life , the flesh profiteth nothing , john 6. and the soul of christ is immortal , and did not die with the body , though it s deemed as being of the humane nature with the body , and so as of the sacrifice in suffering and death ; whereas , though his soul was made an offering for sin , he having offered himself through the eternal spirit , yet his soul or spirit did not die ‖ with the body , though j. o. hath ignorantly made no distinction , but joyns both as being but humane nature , ( which was sacrificed to death ) but yet its evident , that though his soul and spirit did not die with the body , yet his soul was offered for sin , for the sins of men were laid upon him , or did meet on him , as is frequently confessed ; and so he suffered , and his soul travelled under the burthen of them , so that his sufferings were twofold , both inward and outward ; and which were the greater , suppose ye , professors ? ‖ and whether there be not a mystery to be known in the sufferings , death and blood of christ , beyond what could be seen or perceived with the carnal or outward eye , since that he is truly and savingly to be known after the spirit , as the apostles knew him , who experienced the fellowship of his sufferings , and a conformity unto his death , and bare in their bodies the dying of the lord jesus ; that his life might be manifest in them : and christ being touched with the feeling of their infirmities , was able to relieve them that were tempted ; and as paul saith colos. 1. you that were sometimes alienated and enemies in your minds through wicked works ; yet now hath he reconciled in the body of his flesh through death , to present you holy and unblameable , and unreproveable in his sight , if you continue in the faith grounded and setled , and be not moved away from the hope of the gospel which you have heard , which is preached to every creature which is under heaven , whereof i paul am made a minister , who now rejoyce in my sufferings for you , and fill up that which is behind of the afflictions of christ in my flesh , for his body sake , which is the church , verse 21 , 22 , 23 , 24. where mark , that the reconciled state was not that of enmity in their minds , and the end of this reconciliation through his death , was to present them holy and unblameable , and unreproveable in his sight , which does not admit of sin and imperfection term of life , nor yet of professors arguing or pleading for sin as they do ; and was there any of christ's afflictions or sufferings then to be filled up in the apostle for the sake of his church ? how do professors resent this doctrine ? and what meaning will they give to it ? can they say that christ's suffering was all at an end or fulfilled at once whilest yet some was behind , to be filled up in his saints , and that for his churches sake ? although still he was the one offering , ransom , and sacrifice for sin , and was offered once for all , as both being opposed to , and ending the many offerings under the law , and consecrating a new and living way , and establishing an everlasting covenant of life and salvation ; as also that in what he did and suffered , be set us an example , bare testimony unto , and confirmed the truth ; this j. o. confesseth page 199. and as to his being a perfect high priest , and discharging the office thereof , and all other the father required of him , these we never opposed nor went about to slight or lessen , as some injuriously represented us . neither would we have any unreverent and slighty contests entertained on any hand about the sufferings , afflictions and death of christ , in the least , to lessen or undervalue them ; nor yet ought you to meddle and tamper about either god , christ , or holy spirit , or about the suffering and sacrifice of christ with your pitifull sorry confused school-terms and distinctions , and beggerly scraps of mens traditions and rudiments of the world , &c. wherein you have laboured more to fill your heads with airy notions , invented words , and brain knowledge , rather then your hearts and souls with a saving knowledge , and experimental sence and feeling of the life and power of godliness , or of the vertue and efficacy of christ jesus , and his reconciliation as the one offering and sacrifice which puts away sin , and whose blood both remits and clenseth from all iniquity : but to evade these blessed effects , which are only known to them that walk in the light , 1 john 1.7 . many of you professors have found out a very easie way and notion of all being fully satisfied and payed for you , both for sins ▪ past , present , and to come , and of all being suffered and perfectly obeyed for you by christ in your stead ; ( though you deny his dying and being a propitiation for all men in the whole world ) so that you can plead and wrangle for sin , imperfection and body of sin all your life , and say christ hath fully payed all , and perfectly obeyed for you ; as also you can easily evade or refuse to suffer either with him , or for him ; if but a little storm , trial or persecution doth arise , you and your leaders can secure your selves , and creep into corners , though now you can make a shew and bluster in this time of calm ; and some of you make a boasting and insulting against w. p. and a hidious reviling of him now he is in suffering , and you at liberty , thinking probably that you may get your selves some credit and repute with those in power by your railing pamphlets which you bring out one after another , like cowardly base spirited men , so many to go to trample upon a man that is already underfoot , as to the outward man , in regard of his confinement , which some report that some of you presbyterians were the instigators and occasion of ; ( by such invective clamours and complaints , as some of you are accustomed to ) clear your selves as well as you can ; but yet withal you do but befool your selves in so many of you going to war against , and reproaching a poor man in prison ( who freely offered up himself , to suffer which the most of you would be loath to do ) ‖ for by that your so great stir and noise you make against him , you render him ( how mean soever he be in himself ) such a potent antagonist , ( contrary to your many slighty and scornfull characters of him , in your books ) that you make many momoderate people the more enquire after him , and to have the better conception of him because of your enmity and outrage , but such who wait upon the lord , and in his light stand still can see beyond you all , and your spirits and work , which the day hath declared . more errors escaped the press . in the epistle , page 2. line 12. for agree in , read are . p. 23. l. 2. blot out 1. l. 23. for for , r. in . p. 25. l. 10. r. produced . l. 35. for 13 , r. 3. in the answer to t. v. p. 65. l. 1. blot out that . in the answer to t. d. p. 2. l. 24. for gifts , r. gusts . p. 5. l. 18. for in , r. on . p. 7. l. 5. for 13 , r. 3. l. 11. for by , r. high . p. 9. l. 10. for and all , r. an act . p. 12. l. 2. for he , r. the. p. 17. l. last , r. invented . p. 18. l. 25. for on and , r. an end . p. 19. l. 1. r. amounts . l. 13. r. is towards . p. 21. l. 27. r. it is in christ. p. 27. l. 6. r. deserving . p. 39. l. 35. for whether , r. whither . p. 45. at l. 26 , 27. the reader may add , or understand , [ as given by divine inspiration , not mens fallable judgments and mistakes upon them ] p. 49. l. 17. ( being 〈…〉 ) for and , r. or . p. 55. l. 18. dele which . p. 73. l. 7. ( in the apendix ) r. principal . p. 74. l. 33. for t. v , r. t. d. p. 76. l. 16. dele three . p. 77. l. 12. for 1 , r. 5. p. 81. l. 16. dele and. sometimes such defects have escaped , as misplacing hath for have doth for do , was for were , are for is , it for they , saith for say [ and so on the contrary : ] such are not material faults to any , but such as are critical , who do not soberly weigh the intent of the matter . an appendix : wherein are some of the manifest contradictions of thomas vincent , william maddox , thomas danson , and john owen , both to themselves , and one against another : with brief animadversions or observations upon their contradictions , which are about principle matters . 1. touching their distinction of three persons . i am sure from the scriptures , that the father , son , and holy ghost , being of an infinite nature , are three persons ( three increated persons ) subsistences , or manner of beings , pag. 16 , 17 , 18 , 19. contrad . t.v. ( in contradiction to his brother maddox ) saith , infiniteness is not applicable to the subsistence , it cannot be properly ascribed to the personality , though there be three distinct personalities , to which infiniteness is not ascribed , pag. 45. obs. see here is as much inconsistency between these two , as between infinite and finite ; one making their being of an infinite nature , a proof or reason of their distinct personalities or subsistencies ; and the other saith , infiniteness is not applicable , nor properly ascribed to them ; what gross contradiction and blasphemous stuff is here ! w. m. each of these three persons , is god ; his subsistence is his manner of being in the relative property of the father ( and so he speaks of the son and holy ghost ) pag. 18 , 19. contr. t.v. it is improper to say , that either of the persons , in regard of their personality or subsistence , are finite or infinite , pag. 46. obs. this latter contradiction then would have neither father , son , nor holy ghost to be either finite or infinite ; what gross nonsence and apparent contradictions are these ! contr. t.v. christ is the eternal son of god by eternal generation , pag. 36 , 47. obs. he is now the eternal son of god , before not infinite ; but — again neither finite nor infinite in his personality , and yet the eternal son of god ; what mad distracted blasphemous work is this these men do make with their vain babling ! t.v. they are not three substances , &c. therefore three persons , p. 13. contr. t. d. the usual definition of person , is an individual substance of a rational nature , which is neither the part of another , nor upheld by another : which aquinus defends , sum par. 1.9.29 . art . 2. a man , we call a person , &c. pag. 1 , 2. obs. see again , how apparently these two brethren contradict one another , one saying a person is an individual substance , &c. yet the other saith , they are not three substances , therefore three persons ( whereas it follows ) therefore not three persons . — contr. j.o. we must acknowledge the holy ghost to be a substance , a person , god ; yet distinct from the father and the son , pag. 101. — a personal subsistance , pag. 114. obs. where note , that this doctor contradicts t.v. his saying they are not three substances ; as also that he seems to make both substance , person , and subsistance to intend all one thing , contrary to t. v. again . but these words [ a person , god , yet distinct from the father and son ] i cannot make sense of , though they are from a doctor , for god is not a person distinct from himself . w.m. i called them three hee 's , to try if you would own the deity of christ , &c. according to the scriptures we call them persons , or hee 's , in respect of their manner of subsistence , pag. 18 , 20. contrad . t. v. the word person cannot properly be attributed to father , son , and holy ghost , because they do not subsist in a several and distinct nature of the same kind ; for if each of them had a several and not one individual nature , then they should not be only three persons , but three gods ; synopsis , pag. 3. obs. it 's very evident here , that thomas danson has contradicted both himself , and the rest of his brethren , seeing the father , son , and holy ghost cannot properly be called persons . — w.m. ( saith ) his comparing the three increated persons to three apostles , paul , peter , and john , is blasphemy , pag. 20. contr. t. d. a man we call a person , a person is intire of it self , pag. 2. if peter , james , and john , each person be man , &c. — take man here not for a person , but the nature , as we do god , * and 't is evident , that we mean no more that the name man may be attributed to peter , james , and john , pag. 12. david was a man , and solomon was a man , they two agree in a third thing , &c. pag. 14 , 15. obs. what less do their own distinctions and comparisons concerning them amount to , than to three apostles , or men ? ( that is each intire of himself as a person is ▪ t. d. saith ) who hath apparently spoyled his own and his brethrens cause . t.v. the trinity of persons , — the first in the second , and the second in the first , and both in the third , pag. 25. contr. t. d. a person notes some one indued with reason and understanding , which is several and distinct by himself from another , p. 2. ( and in the dispute ) ( they are three distinct and separate persons in the deity ) — a person is intire of it self , &c. obs. if the father , the word , and the spirit , be in each other , and so inseparable , then not three distinct ( nor separate ) persons , neither can one be several by himself from another . t.v. that the father , word , and holy ghost , are three persons , pag. 13. is to be found in the scriptures , god hath revealed it in his word , — the scriptures hath revealed , that there are three distinct persons in one divine essence , pag. 26. is scripture truth , pag. 4. great truth . contr. t.v. in this mystery of the trinity we must exercise our faith ; though we cannot clear it to our selves by demonstration ( reason cannot demonstrate it unto us , pag. 26. ) 't is such a mystery that doth exceed the most enlightned and clear-sighted christians . contr. t.d. for person , aquinus defends , — i chuse to borrow that of the learned wotton , — the trinity's a mystery so high , that it rebates the sharpest edge of humane understanding , p. 83. obs. if this mystery be so apparent in scripture , why can they neither demonstrate it , nor clear it to themselves ? we should desire no clearer demonstration then clear scripture ; surely whilst they cannot clear it ( and their distinctions ) to themselves , they are not like to clear them unto others ; but instead of scripture proof and demonstration , we must either aquiesce with what their humane understandings can produce from aquinas , wotton , and aristotle , &c. or else we are like to be most bitterly railed against , by these our opposers . t.v. the three holies , isa. 6.1 . signifie the three persons , ( contradiction ) the lord of hosts , the one god , pag. 33. contr. j. o. contradicts t. v. pag. 45. where he saith , that of isa. 6.1 , 2. three holy , holy holy , is the lord of hosts , the whole earth is full of his glory , applyed unto the son , joh. 12.41 , 42. obs. how palpably one contradicts another ; one saying the three holyes signifies three persons ; the other ( viz. j.o. ) saith , they are applied to the son , who is but one. this doctor owen should correct his brother vincent . t.v. the son being eternal , this generation must be eternal , the personal property of the son is to be begotten , pag. 36. contr. t. v. they are three distinct persons from their distinct personal acts , — ( contradiction again ) infiniteness is not applicable to the three distinct personallities , pag. 45. the son of god is god , is infinite in power , in wisdom , and goodness , and eternal , pag. 30. obs. here manifest contradiction to himself , shews it self ; as much as to say , that either the son of god is eternal , and yet not infinite ; or else , that the son of god being eternal , is not a person distinct from god ; if a person be not infinite ; but yet the son of god is infinite in power , wisdom , goodness , &c. how ever these can be reconciled , i leave to the ingenious to judge . t. v. the father , word , and holy ghost , are three subsistences , pag. 13.43 . not three substances , pag. 13. they are three distinct subsistents , pag. 27. a person is one individual subsistent rather , t.d. pag. 2. obs. here they are now put to it what to call them , being not three substances , as t. v. saith , they call them three subsistences . but now it must be subsistents rather . but then in contradiction to both , doctor owen saith , the holy ghost is a substance , — a personal subsistence . what differs now between substance and subsistence ? t. d. what the scripture hath revealed to us , concerning that distinction in the god-head , cannot be apprehended under any other notion or resemblance ; which therefore we attribute to god , pag. 3. we know not what to call those three but persons . contr. t.d. of the father , word , and spirit , &c. ( from 1 joh. 1.7 . ) now all witnesses , properly so called , are persons , pag. 5. — then these witnesses must needs be distinct , pag. 7. obs. why is not that scripture produced all this while , if there be such , as reveal your distinctions and notion of persons in god ? and , why do you not know what to call those three in heaven but persons , when t.d. knows how to call them witnesses ; what ignorance and contradictions are here ! t. v. from matth. 3.16 , 17. herein is a distinction of all the three persons ; — the son cloathed in flesh ; the spirit in the shape of a dove ; the father in the voice , &c. pag. 34. contr. w.m. the father , son , and holy ghost , being of an infinite nature , are three persons , — co-essential , co-equal , co-eternal , pag. 29. contr. t.v. the son being eternal , his generation must be eternal ; the personal property of the holy ghost is to proceed from the father and the son , pag. 36. obs. quest. but was christ , being cloathed with flesh , or the spirits appearing in the shape of a dove , or being sent , from eternity ? are these pertinent proofs of their distinct personalities , which are reckoned co-eternal ? &c. and whether , or to whom was the spirit sent from eternity ? t.v. the holy ghost is god which w.p. doth deny , pag. 32. his denyal of the divinity of christ is plain , pag. 28. contr. t.v. the unity of the god-head is not denyed by the adversaries i have to do withal , pag. 28. obs. so here the same person that is accused for denying the divinity of christ , is in these latter words cleared , as not denying that unity of the god-head , and to be sure he doth confess the father , the word , and the spirit to be one , being one divine substance , and so one god. t. v. the son is god co-essential , co-equal , co-eternal with the father , — christ is infinite in power , wisdom , and goodness , eternal , pag. 29 , 30. t. v. in regard of his humane nature , the jewes speak truth , joh. 8.57 . thou art not yet fifty years old , as he was a son of abraham , and born many generations after him , pag. 31. obs. quest. and was not he a person as he was a son of abraham , not fifty years old , if he was ( as i never heard any yet deny , and your doctrine supposes a trinity of distinct persons , as being co-eternal , co-equal , &c. ) doth not this then render christ ( as a son of abraham ) to be a fourth person ? 2. touching pardon and satisfaction . t. v. that god never doth , nor will , nor can pardon any sinner without satisfaction made to his offended justice for their sins , because his holiness , righteousness , and truth obligeth him to take vengeance upon all * that have transgressed his law , pag. 54. t. v. christ the eternal son of god , the second person of this glorious trinity , — the doctrine of satisfaction depending upon this person , — the lord jesus christ proved to be god equal with the father , pag. 54. contrad . t. d. many of us do not affirm any impossibility of forgiveness without satisfaction ; and for my part , though i know some worthy persons do deny w. p 's affirmative , yet i cannot joyn with them therein , for to me it is evident , that god is free in his determinations , what attribute he will manifest , pag. 17 , 18. contrad . t. v. god proclaims himself to be gracious and merciful , pag. 60. he is exalted upon the throne of his mercy , ready to forgive * sinners , pag. 60 , 61. god was at the charges of his own satisfaction , job 33.24 . pag. 62. obs. then it appears , that god had power to shew himself gracious ( he willeth not the death of sinners , but rather their return ) and merciful , ready to forgive sinners ; ( upon repentance ) he being at the charges of his own satisfaction ( as is said ) in giving his eternal son ; who is confessed to be god equal with the father ; all which in the best sense amounts to this , that god satisfied himself with his own gift , and without performing his own will , he could not be satisfied ; and who ever doubted , or made question or controversie of that , if it were so taken ; but this proves not their unscriptural terms , phrases , and notions of law supposed in the case , nor yet that god took vengeance on christ instead of all transgressors , and they to go free , and yet still sin . t. v. it was necessary that the person that should make satisfaction should be a man , because none but a creature could suffer , pag. 55. contrad . t. v. it being impossible for any finite creature to make plenary satisfation to the infinite justice of god which requireth an infinite satisfaction , pag. 54 , 55. if christ had not been god as well as man , the sufferings and satisfaction would have been but finite . obs. first , this person that should make satisfaction by suffering and death , it seems now is counted a creature , which yet as such , could not satisfie infinite justice ( as contradictorily is confessed ) but as before it 's said , he was the eternal son of god , proved to be god , equal with the father ; but now ( in contradiction again ) it was as god and man that he satisfied , whereas it was not as god that he suffered and died ; but we confess that god was in christ reconciling the world to himself . t.v. christ did bear the punishment of our sins ( viz. the curse and punishment our sins deserved ) that he might give satisfaction unto god's justice , pag. 57 , 58. obs. query . but did god undergo that punishment ? surely nay : or , did christ as man , undergo that eternal punishment , death , and curse due to sinners ? could christ's death , or temporal sufferings be eternal ? yet still we confess , that god both had , and hath still full satisfaction and pleasure in his son christ the anointed , the lamb that was offered without spot to god , a sacrifice for sin , though your abuse of christ , confusion and darkness in stating your matter we cannot own as proceeding from any sence or savour of christ , either as a sacrifice or saviour . t.v. his righteousness obligeth him to take vengeance upon all that have transgressed * his law , pag. 54. our righteousness are as filthy raggs . contrad . t. v. he doth exercise his justice freely as he doth love his image in his people freely , pag. 65. obs. then your filthy raggs cannot cover you from his vengeance , for therein you are not in his image , which he loves freely in his people , and yet you would be accounted his people , where you are , it 's high time for you to repent , and no longer cover your selves with such raggs , polluted garments , — for god will lay you bare and naked . 3. of justification . t.d. there is no need of inherent righteousness for justification , — ( contradiction ) — but yet there is need of it to make us meet for heaven , col. 1.12 . pag. 45. contrad . inherent gives us a fitness for the injoying of it ; ( it lying in communion with god ) without likeness of disposition , there can be no liking of each other , pag. 46. obs. what then are persons in a justified state while they are neither meet for heaven , not fit to enjoy it ? nor yet partakers of that which makes like to god , and brings into communion with him ? which is this inherent righteousness of christ ( as it is called ) which t.d. hath shut out as not needful for justification , — contrary to plain scripture , 1 cor. 6.11 . rom. 2.13 . jam. 2.21 . heb. 12.14 . t.d. satisfaction is a compensation or recompence made to god for injury done him by sin , which may be both by doing and suffering — vindictive justice . contrad . t. v. godliness is enjoyned upon all , pag. 67. obs. how then did christ undergo infinite wrath from offended infinite justice , that sinners and sin deserved , when he never sinned ? for here every one is to obey , and answer the pure law of god , viz. by godliness ; and if godliness be enjoyned upon all , i ask , must all remain in a sinful ungodly state ? and commands to perfection be construed but as the measure of our duty , according as t. d. saith , pag. 57. who formerly affirmed also , that the righteousness of the law might be fulfilled in us , was meant in christ , and not in our persons ; so , then must we look on christ as his being godly , righteous , obedient to death , for men , fully to satisfie and take off the righteous injunction laid upon them to godliness , perfect obedience , &c. that it is to be meant , christ must be perfect for us , he is to be only the subject of all those commands enjoyning perfect obedience , righteousness , and holiness , and not we , which is as absurd , and all one as to say , that when god commands us by his grace not to sin , but to be perfect , ( or perfectly to deny ungodliness and worldly lusts , and to live godly , soberly , &c. ) — that he all this while intends his son jesus christ as the subject of these commands ; and whereas he never said , son jesus christ , do not thou sin , be not thou ungodly , do thou deny worldly lusts , live thou godly , soberly , be thou perfect for all , and it shall satisfie me fully , instead of perfection or righteousness in men , seeing none can be perfect or free from sin in this life , &c. but this absurd course , is the current , tenour , and intent of our opposers doctrine ; and yet they must confess , that christ never sinned , nor could sin , neither was there guile found in his mouth ; so their presenting him only as the subject of perfect obedience , and not men , or believers ; is all one as to say , that all those commands directed to us for that end , was only intended to christ ; for t.d. construes his satisfaction and payment [ in men's stead ] to consist in both doing and suffering , viz. both in christ's obedience and subjection to the law , and god's precepts ; as also to its penalties and curses , pag. 19 , 20. but t. v. layeth it upon his death in their room ; and thus they manifestly contradict themselves , whereas god was alwayes well pleased or satisfied in christ , both in his active obedience , and also in his passive subjection to suffering death ( as man ) even in all his whole conversation , ministry , life and death for mankind , he being a perfect sacrifice for sin , but god is not therefore satisfied with man out of christ , or out of obedience to the law of his spirit , but as he comes to be found in christ , having and possessing his righteousness within , and the life and effects thereof , which doth not admit of sin and imperfection term of life , seeing as is confessed by t.d. and t.v. that god loves his image in his people freely , and without likeness of disposition , there can be no likeing of each other ; and surely the image , likeness , and disposition of god in his people , is pure and perfect , which sin and imperfection bears no resemblance of . t.v. no persons being the subjects of gospel justification , but as ungodly , that is , as having sinned . contrad . t. v. where he removeth the guilt of sin , he also removeth the filth of sin ; justification and sanctification being unseparable companions , — justification is never without sanctification . obs. see the apparent contradiction here in this latter to the former ; for here note then , that no persons are the subjects of gospel justification , as ungodly , or as in their sins ; but as being sanctified , and the filth of sin removed ; so then justified not in sin , but in the truth and righteousness of christ ; they being washed , cleansed , and sanctified ; and only such are they that are justified in the name of the lord jesus , and by the spirit of god , — 1 cor. 6.11 . t. d. satisfaction is not a scripture phrase , but the thing is found there , to wit , a compensation made to god for the injury done him by our sin , which may be by doing , or suffering , or both , justice that is vindictive , pag. 19. contrad . t. d. those places that speaks of the turning away of divine wrath by christ's obedience , which wrath is but an inclination to punish , pag. 22. — christ's obedience cannot properly work upon god's will. [ contradiction again . ] contrad . t.d. the deliverer undergoes that evil in kind or equivalently , which he that is delivered , should have undergone , pag. 24. obs. what evil was it that sinners deserved or should have undergone ? do you not confess it was the wrath and vengeance of god , hell , everlasting damnation , and punishment from his just hand ? and did christ the deliverer undergo all that ! what a strange object is he here rendred ? and yet he was both god and ( innocent ) man ? but how doth this hold with that before , that it was but an inclination to punish ? what apparent ignorance and contradiction is here ! and is this the great glory , power , soveraignty , divine love , mercy , and goodness that you ascribe to the infinite god , to lay such a limit upon him , as that he could not forgive , pardon , or pass by former offences , without exacting not only full payment , but revenge and punishment upon the surety ( viz. his innocent beloved son ) even the same in kind due to the transgressors ; whereas the scripture saith , the chastizement of our peace was upon him : which is not the same with everlasting wrath and vengeance from the immediate hand of god ( which i cannot believe was so laid on christ ) whose mercies are over all his works , and particularly mankind , but his wrath is revealed against all ungodliness . t.d. upon actual faith he layeth aside his anger quite , and becomes our friend , pag. 33. obs. then it appears his anger is not quite laid aside , nor friendship with him obtained till actual faith ; how has t. d. overthrown and given away their cause herein ? faith and repentance must be experienced , or else anger is not quite laid aside . t. d. though the thing be true and owned by us , viz. that christ could not satisfie god's justice as man , — or as god singly , p. 34. obs. could not god satisfie himself ! what a strange limitation is here laid upon the infinite god ? and surely as god-man , ( as your term is ) he was not under the same evil , wrath , or everlasting punishment , which was due to the transgressors . for god did not deal so with himself , but he commended his love to us in that while we were sinners christ died for us , he died for our sins , but was raised for our justification ; it was christ that died , ye● , rather that he is risen again . t. d. the father's gift of the son for our redemption depends on nothing but himself , — our doctrine represents not the son kinder than the father , — the father and son as god , are equally kind to man , and equally angry at man's sin , p. 36 , 37 , 38. obs. if equally kind to man , then why did t.v. lay such an impossibility on god of freely pardoning ? [ but then doth t. d. think he amends it , by considering god as a creditor , and so as a private person ? pag. 32. where proves he this in all the scriptures ? ] and if the father and son be equally angry at man's sin , then man must repent , and forsake his sins before their anger be wholly removed , or either fully pleased , or satisfied concerning man ; for where was there a third person substituted to pacifie the anger of both ? howbeit god was well pleased , and fully satisfied in christ , and concerning all his works , sufferings , and sacrifice , in order to man's salvation ; and we are accepted in the beloved of god , for whose sake , and in whom we have received remission , righteousness , life , and peace with god , having received christ ( the righteousness of god ) for that end . t. d. a state of freedom from sin is not attainable in this life , and yet commanded , matth. 5.48 . and that no man ever did attain a state of perfection , pag. 55.57 . t.d. christ was not ashamed to call us brethren , heb. 2.11 . that is fellow subjects , for being one in nature with us , he becoms one with us in an obligation , &c. pag. 20. j.o. christ gave himself for us , that he might redeem us from all iniquity , 1 pet. 1.18 . pag. 160. — it would altogether unbecome the holy god to pardon sinners that continue so to live and die in their sins , p. 179. t. d. that mystical union betwixt christ and his people , by their dependance upon him , in all the good they do , — is as near and intimate as that of the branches upon the vine , by vertue of their natural union in bearing fruit , pag. 47. some passages out of edward stillingfleet's discourse of the sufferings of christ ; which are evidently contradictory to john owen , and tho. danson . pages 269 , & 270. the state of the controversie hath been rendered more abscure by the mistakes of some who have managed it with greater zeal [a] than judgment ; — they have shot over their adversaries heads , and laid their own more open to assaults . it is easie to observe , that most of socinus his arguments are levelled against an opinion , which few , who have considered those things do maintain , [b] and none need to think themselves obliged to do it , which is , that christ paid a proper and ridgid satisfaction for the sins of men , considered under the notion of debts , and that he paid the very same which we ought to have done , which in the sense of the law is never called satisfaction , but strict payment ; against this socinus disputes from the impossibility of christ's paying the very same that we were to have paid , because our penalty was eternal death , — and that as the consequence of inherent guilt , [c] which christ neither did , nor could undergo . — if a mediator could have paid the same , then the gospel had not been the bringing in of a better covenant , but a performance of the old , pag. 271. but if there be a relaxation [d] or dispensation of the first law , then it necessarily follows , that what christ paid , was not the very same which the first law required ; for what need of that , when the very same was paid that was in the obligation . [e] but if it be said , that the dignity of the person makes up what wanted in the kind or degree of punishment , this is a plain confession , that it is not the same , &c. [f] besides , if the very same had been paid in the strict sense , there would have followed a deliverance ipso facto , for the release immediately follows the payment of the same ; and it had been injustice to have required any thing further , in order to the discharge of the offender , when strict and full payment had been made of what was in the obligation ▪ [g] but we see that faith and repentance , and the consequences of those two , are made conditions on our parts , in order to the enjoying the benefit of what christ hath procured ; so that the release is not immediate upon the payment , &c. page 272. we are to consider that these very persons assert , that christ paid all for us , and in our name and stead ; so that the payment by christ was by a substitution in our room ; and if he paid the same which the law required , the benefit must immediatly acrue to those in whose name the debt was paid ; for what was done in the name of another , is all one to the creditor , as if it had been done by the debtor himself ; but above all things , it is impossible to reconcile the freeness of remission , with the full payment , &c. — neither will it serve to say , that though it was not free to christ , yet it was to us : for the satisfaction and remission must respect the same person , for christ did not pay for himself , but for us ; neither could the remission be to him , &c. — it is impossible the same debt should be fully paid , and freely forgiven ; much less will it avoid the difficulty in this case to say , that [h] it was a refusable payment , for it being supposed to be the very same , it was not in justice refusable , &c. pag. 173. thus when our adversaries dispute against this opinion , no wonder if they do it succesfully ; but this whole opinion is built upon a mistake , that satisfaction must be the payment of the very same ; which while they contend for , they give our adversaries too great an advantage , and make them think they triumph over the faith of the church , when they do it only over the mistake of some perticular persons , * p. 275. they make the right of punishment meerly to depend on god's absolute dominion , and that all satisfaction must be considered under the notion of compensation for the injuries done to him , — [h] but if we can clearly shew a considerable difference between the notion of debts and punishments , if the right of punishments doth not depend upon meer dominion ; and that satisfaction by way of punishment , is not primarily entended for compensation . it is lawful for a man to forgive all the debts which are owing him , — althoug they assert , that the justice of god doth never require punishment in case of repentance ; but withal they assert , that in case of impenitency , it is not only agreeable , but due to the nature and decrees , and therefore to the rectitude and equity of god not to give pardon : if this be true , then there is an apparent difference between the notion of debts and punishments , &c. thus far edw. stillingfleet . obs. hereby the reader may see how contrary to dr. owen and t. danson's notions of law , dr. stillingfleet hath reasoned , and hath seemed to shew more moderation , and offer more reason ( in his way and method ) than they have done in these matters : these passages i was willing to relate , that the world may see how inconsistent and opposite these doctors , and learned men , ( so accounted ) are in their notions , and how they cannot agree among themselves , and also what confusion men are apt to run into , when they keep not to the plain language of the scriptures ; besides had the despised suffering quakers but appeared ( as from themselves ) after this method against j. o. and his brethren , as e. s. hath done , what an offence would it have been unto them , and how ready would they have been to muster up their forces , and send out their reviling books * against us , hoping thereby to gain the more favour and esteem , as , defenders of the faith of the church , &c. whereas , it is not the faith of the church they defend in their mistakes , whereby they have obscured the state of the controversie , by managing it with more zeal than judgment , according to e. s. his words : now they may answer themselves in their contradictions , and see if they can reconcile their own work , before they further meddle against others ; for in the state they are in , the more they strive , the more they 'l confound themselves , and work their own overthrow . as for their reviling and nick-names they give men , that differ , they are but poor arguments for confutation , when they are rather to prejudice the ignorant , than to manifest truth . howbeit , whatever men's notions , or opinions be , touching christ or his sufferings , we have not our religion and experience thereof from them , they being uncertain , and weak , in comparison of the living truth it self , which in christ and his light , is received ; and not in men's traditions and notions : and that all may come to know the certain principle or light of christ within , to wait in , to know the power of godliness , and those things which concern life and salvation : this is the desire of my soul , for all such as feel a want of true satisfaction and peace in their own souls . some passages of edward stillingfleet's sermon preached before the king , march 13. 1666 / 7. which was printed by his special command . [a] he who hath appointed the rewards and punishments of the great day , will then call the sinner to accompt , not only for all his other sins , but for offering to lay the imputation of them upon himself . we have the greatest reason to lay the blame of all our evil actions upon our selves , as to attribute the glory of all our good unto himself , pag. 16 , 17. [ b ] that god had designed ( they are ready to say ) that man should lead a life free from sin ; why did he confine the soul of man to a body so apt to taint and pollute it ? but , who art thou , o man , that doth find fault with thy maker ? &c. pag. 17. [b] he hath offered us the assistance of his grace , and of that spirit of his , which is greater then that spirit which is in the world ; he hath promised us those weapons , whereby we may withstand the torrent of wickedness in the world ; we have not only sufficient means of resistance , but we understand the danger before hand , pag. 19. [b] their consciences still rebuke them sharply for their sins , then in a mighty rage and fury , they charge god himself with tyranny , as laying impossible laws upon the souls of men . but if we either consider the nature of the command , or the promises which accompany it , or the large experience to the contrary , we shall easily discover that this pretence is altogether unreasonable ; for , what is it that god requires of men , as the condition of their future happiness , which in its own nature is judged impossible ? is it for men to live soberly , righteously , godly , in this world ? for that was the end of christian religion , &c. is it to do as we would be done by ? is it to maintain a universal kindness and good will to men ? that indeed is the great excellency of our religion , that it so strictly requires it ; but if this be impossible , farewel all good nature in the world , pag. 21 , 22. [b] their own mouths will condemn them , when they charge god with laying impossible lawes upon mankind . — yet such is the unlimited nature of divine goodness , and the exceeding riches of god's grace , that he makes a large and free offer of assistance to all those who are so senseable of their own infirmity , as to beg it of him : and can men then say the command is impossible , when he hath promised an assistance sutable to the nature of the duty , and infirmities of men ? pag. 23. — hath he not made use of the most obliging motives to perswade us to the practice of what he requires , by the infinite discovery of his own love , the death of his son , and the promise of his spirit ; and what then is wanting , but only setting our selves with a serious obedience to them , to make his commands not only not impossible , but easie to us , pag. 24. thus far e.s. obs. here observe , that e.s. hath asserted truth , contrary to the presbyterians and independants : 1st . on the behalf of the freeness and sufficiency of god's grace to mankind , for the fulfilling or obeying of god's commands . 2dly . in his asserting the possibility of man's obeying them thereby , which amounts to perfection and freedom from sin , as being attainable by those divine helps that god affords man for that end . 3dly . in reproving them , that being sharply rebuked in their consciences for sin , do charge god with laying impossible lawes on men , which is no less than to charge him with cruelty , or tyranny . the conclusion . the sum of the controversie between us and our present opposers , consists in these following heads . 1st . first , i affirm , that their distinguishing the deity , or god-head into three separate ( or finite ) personalities , and to reckon the father , son , and holy ghost not infinite , is anti-scriptural , erroneous , and blasphemous . 2dly . that their affirming christ not to be innocent but guilty of our sins when he suffered ( is blasphemous ) and so their deeming , that the suffering he underwent , was the same revenge or vengeance from god ( which they term vindictive justice ) that 's due to wicked men , reprobate angels , and devils ( this is false also ) and that upon that ground , their stating the matter of satisfaction to divine justice , as otherwise , it being impossible 〈◊〉 god to pardon , &c. all this is to charge god with injustice and cruelty against his innocent son , and is , in the first place , blasphemous against christ ; and in the next , its impious , to the dishonour of both father and son. 3dly . their affirming christ but to have died but for a few , and not for all men ; and that his being a propitiation , or sacrifice , is but for some of all sorts ( of jewes and gentiles ) and not for the sins of the whole world , is contrary to plain scripture , and repugnant to the free grace and gift of god to all . 4thly . their affirming , that christ doth not enlighten every man with a spiritual saving light , but with a natural insufficient light ; is an erroneous doctrine of darkness , and antichrist , and repugnant both to christ , and god's free grace , and love in him to mankind . 5thly . their affirming perfection , or freedom from sin , not to be attainable in this life ; and so their arguing for sin term of life , is antichristian , and of the devil ; being against the commands and promises of god , and against the power and coming of christ , and frustrates the end of his suffering , sacrifice , and manifestation . 6thly . their notion of imputation of christ's righteousness , to impure , sinful , rebellious persons , who are not partakers of it in themselves , nor yet in that faith which purifies the heart ; and thereupon their reckoning them righteous in god's account , is a false notion , and none of god's , nor christ's imputation ; but as gross , erroneous , and impious , as their imputing sin to christ as not being innocent when he suffer'd , but guilty , &c. 7thly . and their affirming men to be justified , or in a justified state , by an imputed righteousness , whilst actually sinful and unjust ; is as false , and as great abomination , as he that justifieth the wicked , and he that condemneth the just ; or as they are that condemn christ as not being innocent , and justifie sinful men ( or hypocrites ) as being righteous , whose faith is but empty , dead , and feigned . 8thly . so their affirming men to be imputatively righteous , when inherently and actually sinful ; or imputatively saved , when actually damned : and all their doctrines that tend to dishonour god , or christ , and to give people ease and liberty in sin , are to be denied as erroneous , antichristian , and devillish . and here in opposition to our ridgid opposers , both those of presbyterians and independants ( concerned in these doctrines ) i further affirm as followeth ; first , that the three that bear record in heaven , the father , the word , and the spirit ( or the father , son , and holy ghost ) are one , and inseparable ; no where in scripture called three separate persons , nor finite in personalities ; though three [ in manifestation ] and so testified of ( as three witnesses ) for the confirmation of the testimony of the gospel . secondly , that christ was innocent and not guilty when he suffered ( he was just that suffered for the unjust ) seeing he freely , in the love of god to man , gave and offered himself , by the eternal spirit , a lamb without spot to god ; so that he was an offering well pleasing , a sweet smelling savour , and so a most acceptable and satisfactory sacrifice to god for all men . — it being also possible for god , and he doth pardon men upon repentance for christ's sake , without either accounting christ not innocent or guilty of men's sins , and without either exercising the same rigour of punishment , eternal death , or vengeance upon him , that 's due to reprobates and devils : for it was in one and the same love , mutual condescention , and a spirit of compassion and forgiveness , both in the father and in the son , towards mankind , that christ was given a ransom , or in which ( as it 's said ) god sent his son , and christ gave himself , &c. thirdly , that christ gave himself a ransom for all men , and by the grace of god * tasted death for every man , being a propitiation for the sins of the whole world , to shew forth , and give testimony of god's love and grace towards all mankind . fourthly , that christ inlightens every man that cometh into the world , with a spiritual saving light , which they that believe in , and follow , do receive life in him the true light ( however darkness oppose or deny it ) and they that reject , or hate his light , are condemned , and left without excuse before the lord by it . fifthly , that perfection and freedom from sin , is attainable in this life to all that believe in the power of christ for that end , what ever the devil and his ministers say to the contrary . sixthly , that while persons are impure or sinful , not experiencing the work of god in them , nor the living faith in it's operation , nor sanctification in them , god doth not impute christ's righteousness to them , nor reckon it theirs , they being out of it in the unregenerate state , not come to know the image of god renewed in them ; for men are not imputedly righteous when actually sinners ( as impiously hath been asserted ) nor imputedly saved , when actually damned ▪ no more then imputatively saints , while actually devils . seventhly , neither doth god account men justified , or reckon them righteous , whilst they are really unjust , being reproved and judged as unrighteous by his light and spirit in them ; for god's accompts and reckonings are true and righteous , and he just and true in all his wayes , and his judgments are right , and he can no more therein contradict his own light , in man , or it's judgment and testimony , than he can oppose or deny himself . eighthly , the unrighteous shall not inherit the kingdom of god ; and the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men ; they that are ( or continue ) actually sinful and polluted , are neither acquitted nor righteous in god's account , but must bear their iniquity , which will be their ruine , unless they return and be reconciled in their minds to the light of christ within ( which reproves them of sin and evil ) and so except men repent and forsake their sins , they shall surely perish ; they that neglect the great salvation , cannot escape condemnation . — if i sin against thee , then thou markest me , and thou wilt not acquit me from mine iniquity , job 10.14 . psal. 32. god imputes sin to none , but them in whom it is in being ; so he imputes nor righteousness to any , but them in whom it is ; as the blessed man , to whom god imputeth not sin , &c. in his spirit there is no guile . finally , all that profess to be ministers of the gospel , and teachers of others , ought to preach or teach nothing but what may make , or tend to the glory of god , and honour of christ jesus , in the exaltation of truth and righteousness in the earth , and all the contrary ( as all sin and sinful doctrines , with all sin-pleasing and sinners-soothing principles ) to be abhorred , rejected , and opposed by all professing christianity , that tender the honour of christ , and desire the exaltation of his kingdom , which stands in righteousness . notes, typically marginal, from the original text notes for div a65863-e5970 t.v. his contradictions . notes for div a65863-e8460 w. madox . * christ's divinity owned . * the vnity of the deity and divinity of christ , asserted . * a poor tryal . * the father , the word , and the spirit , truly confessed by us , according to the scriptures ; but these priests mis-calling them , denyed . * see our opposers blasphemous distinctions , and contradictions . * w. m's rayling . * presbyters vain & prophane babling , confusion and blaspphemous work . * contradictions . * the pit they have digged for others , they are fallen into themselves . notes for div a65863-e11630 here you may see t.v. his invented un-scriptural riddle . notes for div a65863-e13560 * yet [ in contradiction ] they other whiles state it as an act of law , and contract between creditor and surety , depending on christ as a second person ; but [ in contradiction again ] 't is as god-man , ( as their words are . ) * where then is his absolute power and soveraignity so much profest ? confusion and distractions . * for a life in sin , is not god's terms . * but j. owen confesseth otherwise , that god requireth faith and repentance in sinners antecedently to their participation of pardon . * this being god's pleasure in both , where do the scripture , call it his vindicative justice upon him , as t. v 's words are ; which j. o. and t. d. call vindictive justice ; but by what scripture we know not ; for the scripture calls it , the chastizement of our peace that was on him . * the souls that he hath made , his justice doth not with-hold pity from them to gain upon them . heb. 12.9 , 10 , 11. notes for div a65863-e17030 * it was christ's persecutors that charged , or imputed sin , guilt , and blasphemy to him ; and so such they are that impute righteousness to wicked or sinful persons . t.v. notes for div a65863-e19200 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . three witnesses . page 14. page 16. ‖ here they deny the full satisfaction ( or plenary , as they call it . ) ‖ here t. d. hath shot at us in the devil's bow ▪ as formerly he confessed he did . ‖ but man in the faln state is worse then meerly a debtor ; for he is a malefactor , guilty of high offences and crimes against the pure law of god , for which he must feel justice in the ministration of the law and sentence of death inwardly upon the transgressor , before he receive and enjoy the attonement , ransom and peace with god. ‖ though god was alwayes well pleased and satisfied in christ , in his doing and suffering , and as he was a sacrifice for sin ; yet this is not enough for us to profess and believe , without knowing the work of christ , and effect of his sufferings and righteousness within , and his spirit to make intercession , &c. rom. 8. phil. 3.9.10 . of justication . to justifie , what it is . of perfection . of the light within . of the scriptures . of baptism and the lords supper . ‖ rather hireling at sandwich . galat. 3.4 . chapters . of the resurrection . 1 cor. 15.35 , 36 , 37 , 38. notes for div a65863-e27180 pag. 156 , 157 , and 160. pag. 163. and 176. pag. 178. and 180. ‖ but what a strange instance is that of j. o. that god cannot lye , he cannot deny himself , &c. to prove that he cannot freely pardon sin , &c. pag. 178. as if the one were as much contrary to his nature as the other , and yet upon faith and repentance ( which are his gifts ) he doth pardon his creature man. note also that j. o. to the reader saith of his authors , that many of them do expressly blame some of the school-men , as aquinus durandus biel tartaretus , for granting a possibility of pardon without satisfaction , as opening a way to the socinian error ; see here j. o's authors , & great able learned defenders , how they censure and contradict one another , yet he would have men be wary how they censure them notwithstanding . ‖ who with his brethren were fully manifested and confuted by sam. fisher in his book stiled rusticus , &c. never yet answered by them , nor like to be . ‖ for it was committed into the hands of the father , and was that day in paradice . ‖ whether his soul's travel and suffering under the burthen of mans transgression , also , even till he was in an agony , or his body suffering under the violence of the wicked hands to death , and the shedding of his blood , &c. and why hast thou forsaken me ? mat. 27.46 . implies a deep suffering for sinners under a cloud of affliction ; yet not the infinite wrath , or eternal death that 's due to the wicked who reject god's love and good will that 's tendred in chirst ; we desire all may have as good an esteem of christ in his sufferings , as may be ; but methinks you professors do ascribe very mean honor to christ and his sufferings , who therein reckon him not innocent , but guilty of your sins ; and therefore that he suffered the same vengeance , or vindictive justice due to reprobate angels and devils , is this the dignity you confer upon christ ? oh miserable ! ‖ for if but a little storm or persecution comes to try you , its probable the back-doors , back-wayes , closets , cole-holes , garrets or cock-lofts , with the back-leads , &c. may stand you , professors , in some stead , as they have done many of you ; otherwise , if there be no such by-wayes to make an escape , and run away ; the table spread with victuals , or beer and tobaco may stand for a colour and pretence in your meetings ( as they have in some of them ) to delude those that shall oppose you , and make them believe a lie , and discover what spirit and religion independants and presbyterians are of . notes for div a65863-e29890 w. m. * see his shuffle here , for neither nature nor man simply can be called three distinct separate persons , as peter , james , and john were ; and as they say , the father , word , and spirit , are . contradict . * that was not christ. * where then is the impossibility in him for it ? see matth. 19.26 . luk. 1.37 . contr. to the former * not upon his beloved son christ. all which contradict their doctrine of imperfection , and prove our principle ; and then their filthy raggs of self-righteousness , and best performances , which are sinful , are shut out of both union and intimacy with christ , as not proceeding from any true dependance upon him , or that spirit and truth wherein the true and living god is worshipped by all such as are of the true circumcision . notes for div a65863-e33410 in the margent are j. owen and t. danson 's doctrines . [a] jo. owen . for the term of satisfaction , — the right understanding of the word it self , depends on some notions of law , that as yet we need not take into consideration , pag. 150. [b] j. o. he ( christ ) bare our sins , or the punishment due unto them , pag. 160. he answered the law , and the penalty of it , pag. 161. t.d. the deliverer undergoes the evil in kind , which he that is delivered should have undergone , pag. 24. obs. here is as much opposition between these men and dr. still . as if j. o. should say , it was the very same punishment , &c. but e. s. nay ; it was not the very same , &c. [c] t. d. christ when he suffered was not innocent , and when god required satisfaction of him , it was due from him , &c. [d] j.o. god as supream ruler , dispenseth not with the act of law , but the immediate object , and substitutes another sufferer in the room of them who are principally lyable unto the sentence , &c. [e] j. o. the son of god — was upon the account of the dignity of his person , able to answer the penalty which all others had incurred . [f] j.o. that god — did so lay our sins in and by the sentence of the law upon him , &c. pag. 166. [g] t. d. god admits of what christ did on our behalf , as if it had been our personal act , as the creditor cancels the bond , le ts the debtor out of prison , and gives him as legal a discharge upon the sureties payment , &c. observe t. d's words below , whereupon , 1. i ask if refusable payment , how then is god bound to take vengeance , in t. v. his sense ? 2. if another thing be paid , how agrees this with j. o? for , [h] t. d. supposes , that satisfaction to be solutio recusabilis , refusable payment ; — dum alius solvit , aliud solvitur ; — when another person then what was obliged makes payment , — another thing is paid , then what the law required . — * as j. o. t. d. & t. v. they being the mistakers . [h] t.d. that christ made a compensation to god , for the injury done him by our sin , which may be both by doing and suffering justice , that is vindictive . — * for which — see their railing language [ as black-mouthed blasphemers , hiddeous blasphemers , with socinian and damnably heretical opinions , &c. ] used by t. v. ] they may receive a check from dr. stillingfleet , to the reader , viz. it may be some will be dissatisfied , that i give our adversaries no harder names , but i never found any men convinced by ill language ; and those we have to deal withal , are too subtile , not to distinguish between loud clamours and demonstrations . i leave that method of confuting them , to those who have greater abilities in that way . i think it very incongruous for us , while we magnifie the patience and meekness of christ in his sufferings , to discover our passion , in disputing about them . notes for div a65863-e34320 [a] t. danson . christ when he suffered was not innocent , and when god required satisfaction of him , it was due from him ; christ was guilty of our sin , when he suffered for it , synopsis pag. 36. christ was made sin by imputation , therefore , so are we made righteous , pag. 40. [b] t.d. a state of freedom from sin is not attainable in this life ; — no man ever did attain a state of perfection ( viz. none of the eminently holy persons in the scripture ) pag. 55. yet perfection is commanded , — be ye therefore perfect as your heavenly father , &c. mat. 5.48 . such commands are the measure of our duty , not of our attainments , pag. 57. [b] t.d. a state of freedom from sin is not attainable in this life ; — no man ever did attain a state of perfection ( viz. none of the eminently holy persons in the scripture ) pag. 55. yet perfection is commanded , — be ye therefore perfect as your heavenly father , &c. mat. 5.48 . such commands are the measure of our duty , not of our attainments , pag. 57. [b] t.d. a state of freedom from sin is not attainable in this life ; — no man ever did attain a state of perfection ( viz. none of the eminently holy persons in the scripture ) pag. 55. yet perfection is commanded , — be ye therefore perfect as your heavenly father , &c. mat. 5.48 . such commands are the measure of our duty , not of our attainments , pag. 57. notes for div a65863-e34840 * his tasting death , was not the revenge that the wicked have incurred ; neither is grace revenge .